A09984	----	Mount Ebal, or A heavenly treatise of divine love Shewing the equity and necessity of his being accursed that loves not the Lord Iesus Christ. Together with the motives meanes markes of our love towards him. By that late faithfull and worthy divine, John Preston, Doctor in Divinitie, chaplaine in ordinary to his Majestie, master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne. Preston, John, 1587-1628. 1638 Approx. 79 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09984 STC 20238 ESTC S115085 99850304 99850304 15495 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09984) Transcribed from: (Early English Books Online ; image set 15495) Images scanned from microfilm: (Early English books, 1475-1640 ; 1252:17) Mount Ebal, or A heavenly treatise of divine love Shewing the equity and necessity of his being accursed that loves not the Lord Iesus Christ. Together with the motives meanes markes of our love towards him. By that late faithfull and worthy divine, John Preston, Doctor in Divinitie, chaplaine in ordinary to his Majestie, master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne. Preston, John, 1587-1628. [4], 51, [1] p. : port. (metal cut) Printed by M[armaduke] P[arsons] for Iohn Stafford, and are to be sold at his house in Black horse Alley in Fleet-street, London : 1638. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Worship and love -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-07 Emma (Leeson) Huber Sampled and proofread 2004-07 Emma (Leeson) Huber Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion MOVNT EBAL , OR A HEAVENLY TREATISE OF DIVINE LOVE . Shewing the Equity and Necessity of his being accursed that loves not the Lord Iesus Christ. Together with the Motives Meanes Markes of our love towards him . By that late Faithfull and worthy Divine , JOHN PRESTON , Doctor in Divinitie , Chaplaine in Ordinary to his Majestie , Master of Emmanuel Colledge in Cambridge , and sometimes Preacher of Lincolnes Inne . PSAL. 31. 26. Love the Lord , O all yee his Saints , &c. PSAL. 145. 20. The Lord preserveth all them that love him , and scattereth abroad all the ungodly . LONDON , Printed by M. P for Iohn Safford , and are to be sold at his house in Black horse Alley in Fleet-street . 1638. A HEAVENLY TREATISE OF Divine Love. 1 CORINTH . 16. 22. If any man love not the Lord Iesus Christ , let him be accursed ; yea let him be had in execration even to the death , or let him be Anathema Maranatha . THESE words have little or no dependance on the words before going , which are these ; The salutation of me Paul by mine owne hand : and the reason why he thus writes is , because there were many false Apostles , and counterfeit Epistles went abroad in the world , if not under his name ; but hereby ( saith he ) you shall know me from them all , even by this my salutation , and subscription , as by mine owne hand ; for in all my Epistles so I write , The grace of our Lord Iesus Christ be with you all , Amen . Wherefore to consider them in themselves , St. Paul hating those ( as we use to doe ) who speake evill of them we love , doth here pronounce a curse against them that love not the Lord Iesus Christ ; and the reason why he doth so , is , because he cannot endure to heare him evill spoken of by any blasphemous tongue . So that this then is the scope and drift of the Apostle in this place , namely , to commend Love unto us , and above all other , the love of the Lord Iesus Christ , and to exhort us by all meanes thereunto ; in which exhortation , let me desire you to observe with me these two reasons why we should thus love him . Whereof the first is taken from the Necessity of it , he is accursed that loves him not . second is taken from the Equity , or object of his love , the Lord Iesus Christ. If any man love not the Lord Iesus Christ , let him be &c. There is not much difficulty in the words , yet fome there is ; for clearing whereof , I will shew you what is meant by these two termes , Anathema , Maranatha , and so proceede : for the first ( Anathema ) it is a Greeke word , and it is as much as elevari , & suspendi , to be lift up , or be hanged , and it signifies accursed , by way of allusion to that opprobrious and cursed kinde of death , which was inflicted upon notorious and hainous Malefactors , who for their offence were hanged up upon a tree , gibbet , or any such engine , according as it is said , cursed is every one that hangeth * &c. which place is againe alledged by this our Apostle St. Paul , to prove that Christ hath redeemed us from the curse of the Law , being made a curse for us , for it is written , cursed is * &c. Secondly , for the word ( Maranatha ) it is an Assyrian word taken from an Hebrew root , which signifies execration or cursing , ( and therefore I so rendered it in the reading of it unto you ) now in that the Apostle useth two words of diverse Languages , for the fuller expression of this his so fearefull a malediction and curse , as if one word were not enough , or that out of his zealous affection he could not so content himselfe with it , we may note that by how much the more the curse is greater , by so much the more grievous is the duty omitted , from which premisses we may make this conclusion , or draw this point of Doctrine . viz. That he is worthy to be curst , ( yea to bee curst ●ith all execration ) that loves not the Lord Iesus ●●rist . For the further unfolding and opening whereof , consider with me these three things following , to wit. First , what Love is in generall . Secondly , what love to the Lord Iesus Christ is . Thirdly , some reasons why he is worthy to be accursed that loves him not : of each of these in their order ; and first of the first . What Love is in generall , and for that take this briefe description of it , viz. Love is an inclination of the will , whereby it inclines to some good thing agreable to it selfe . First , ( I say ) its an inclination of the will ] where we may take notice of two things , both of the subject or seate , which is not any inferior part or faculty of the soule , but the will , one of the most supreme and potentest of all the rest . And what is the nature and property , the quality and condition of it ? it is elicita , non coacta , not forced , but free ; inclined , not constrained , for voluntas ( as say the Phylosophers ) est libera , the will is of a most absolute and free power , so that though a man may be compelled to doe something against his liking , yet he can never be forced to doe any thing against his will , at lest his will cannot be forced , that like a Queene in her Throwne is alwayes free . Secondly , I say its an inclination of the will unto good ; aut verum , aut apparens , either for that it is so indeede , or at least ( for the present ) appeare● and seemes so to be unto it , according to 〈◊〉 trite and true axiome of the Schooles too , bonum est objectum voluntatis , the Adequate object of the will is onely good , yet not every good neither , but bonum sibi conveniens , such a good as is agreeable to it selfe , that onely is the object of love . Now by this you conceive the second thing , what love to the Lord Iesus Christ is : and it is nothing else but an intensive bending of the mind unto Christ , as the most necessary and suitablest thing for it that may be , the Summum bonum , the chiefest good of all that it can desire , so that it desires and loves nothing like him . Now the properties whereby we shall know , whether our love to the Lord Iesus Christ be such or not , are especially these three . First , it alwayes desires to have the thing it loves , cannot be contented with any thing else but him , as being the proper Center of the soule , which is never at quiet so long as it is out of his place ; agreeable to that of a Father , Fecistinos Domine ad te , & inquietum est cor nostrum donec requiescit in te , Thou hast made us O Lord , and our heart is never at rest till it rest in thee , it is his fruition that gives it satisfaction : againe , as it desires the fruition of him , so it desires as much , Secondly , the conjunction and union with him , to be one with him and he with us ; and therefore it hates whatsoever may hinder it , and seekes whatsoever may helpe it therein : and being thus once conjoyned , and enjoying it , it finally Thirdly , seekes and endeavours the protection and preservation of the thing it loves , as it on the other side shunnes and avoids ought that might endanger the destruction thereof ; and if notwithstanding it meete with it , interposeth it selfe betwixt it and that to defend it , as the arme wards the blow from the head , albeit it be to the wounding of it selfe . And when these three concurre together , when our love hath these three concommitants , and is attended with these fruits and effects , as you heard before , that it thus desires the fruition conjunction preservation of Christ. Then may we distinguish it from all sensuall and carnall love ; for there be many sorts of love in the world , but it is all but worldly love , not spirituall and Heavenly love . First , ther 's a love of pitty , as when we bewaile a mans case , but hate his deeds , so are Malefactors beloved . Secondly , ther 's a love of desire , as when the stomacke desires sweete meates , the eare delightsome sounds , and the eye fine sights , &c. Thirdly , ther 's a love of complusment , when one lusts or longs after a thing with the whole heart or soule , so as he cannot subsist without it ; as a woman with child lusteth and longeth after a thing she hath a minde to , which she cannot fafely goe without . Fourthly , ther 's love of friendship , when one man loves another for some courtesie or kindenesse he hath received from him . Fiftly and lastly , ther 's a love of dependance , when a man loves God more then himselfe , more then his life , and depends upon him for all good things belonging to body or soule . Or to be more briefe ther 's a naturall sinfull spirituall Love. The first , is betwixt parents and children , and in it selfe is neither good nor evill . The second , ariseth from evill habits bred in the soule , and it is most hatefull to God , and makes us worse then the brute beasts . The third , is that divine gift and grace of God which the Holy Ghost puts into our hearts , whereby we are more then men , and desire Holy things for themselves ; and this is that love which the Apostle here calls for in this place . Now if our love to the Lord Iesus Christ be such , we shall further know it by these two things which alwayes proceede and goe before it , as the former followed after it . viz. humiliation for sinne past , and faith in Christ for the time to come . First humiliation for sinne past ; for till a man come to have a sight and sense of himselfe by reason of his sinnes , he will never care for Christ ; and when he hath beene thus cast downe , yet Secondly , without faith in Christ , whereby he applies him to himselfe , and is perswaded that he is reconciled unto him , he will not yet love him , but rather hate him of the twaine . Now the manner or meanes of getting of both these , and so consequently of love into our hearts , is by the preaching of the word of God , by prayer , and taking him when he is offered and given unto us in the same for that end . But now we must take Christ as an husband takes a wife , or a wife an husband , out of love to their persons , not to their portions , and then shall we be the better subject unto him ; but except we be first humbled ( as was before said ) for our sinnes , and consider in what neede thou standest of him , how that without him thou must perish ; till then ( I say ) thou canst not sufficiently set by him , nor love him aright : but when thou knowest how necessary he is for thee , how alsufficient , and affectionate he is towards thee , then thou beginnest to looke at Christ as a condemned person doth at him that brings a pardon for him whom he loves and longs after , joyes and rejoyceth in . And yet all this is but a preparative to our love of him ; it is faith , that is the first fountaine , whereby we so love him , as that we can cleave unto him , with purpose of heart to serve and please him in all things , and this love which thus ariseth from faith , doth not onely beleeve that Christ is mercifull , and will forgive thee thy sinnes upon thy supplication and repentance unto him for the same , but also that he is most fit and conformable for thee , so that thou couldst finde in thy heart to be anathaematized for his sake , and to be divorced from all things in the world for love of him : And so much for the second thing also , I come now to the last ; to wit , Thirdly , to the reasons , why he is worthy to be had in execration , and to be cursed even to the death that loves not the Lord Iesus Christ ? and they are chiefly these five . First , because when Christ shall come and be a Sutor unto us to love him , and we refuse to doe it , and to be reconciled unto him and receive him , then he growes angry to the death ; you may see this in the Parable of the Marriage of the Kings sonne , how wroth he was when he heard they had abused and beaten his servants which he sent to call them to the * wedding : and therefore the Prophet David bids us kisse the Sonne lest he bee angry , * and so &c. that is , as if he should say , when he offers himselfe to kisse you with the kisses of his mouth , be not too coy and curious , but imbrace his offer , returne his curtesie with the like kindnesse , and kisse him againe , lest he take it in great indignation at your hands ; and be so angry with you , that you die for it . Indeede when we knew not the Gospell , he was content , though we were froward and fruitlesse ; but now that he sends his Desciples to preach unto all Nations , then if they bring not forth fruits worthy amendment of life , he tells them , the axe is laid unto the rootes , &c. Secondly , because he that in old time brake the law , was accursed ; now this was the Lords Commandement , that we love him . But you will say , we are not able to fulfill the law of our selves ; and how then shall we doe it ? I answer , ther 's a two-fold obedience , Legall , and Evangelicall , that requires exact obedience in our owne persons ; but this requires no more but onely our endeavour , and faith in Christ. Thirdly , because he loves something else more then God , and so commits Adultery ; now shee that in the old law did commit Adultery , had a drinke of bitter water given her , which made her belly swell &c. * so that shee died ; how much more worthy of death is he then that thus deales with God , and going a whoring after it , commits spirituall fornication . Fourthly , because that commonly belongs to Hypocrites , they are a cursed crew , to whom Christ shall say at the last day , goe ye cursed &c. Now all such as love him not , are , no better nor worse , but wretched and damnable Hypocrites . Fiftly , because love governes the whole man , it s as the Rudder of a ship , which turnes it any wayes ; and so which way soever this affection of love goes , it carries the whole man along with it , and makes him leade his life accordingly . Thus much then for the proofe of the point , before propounded . Now for the application of it to our selves , that so we may the better make some use of it , for the direction and reformation of our lives and conversations therein : if it be so ( as so you have heard it is ) that it is such a sinne not to love the Lord Iesus Christ , that he is worthy to be accursed that loves him not ; yea , to be had in execration &c. Then first it may teach us to looke to our selves , and be sure that we love him ; and so looke at others , as that out of a godly zeale thou canst sincerely and truely say with Saint Paul here , let him be accursed , for this is an infallible and sure signe of this love which proceeds from faith , that when we see Christ trampled under feete , our hearts burne within us , as his did : there are some ( saith he ) of which I told you before , and now tell you againe with teares or weeping , that they goe about to pervert and turne others from the wayes of God : so that we may here see Saint Pauls disposition , he doth not say , cursed be he , but cursed is hee ; from whence we may also note the difference betwixt the curses of the Law , and ●f the Gospell : for the Law faith , cursed is he that continueth not in all &c. but the Gospell saith , cursed is he that loves not the Lord , &c. Now if we love him , we will desire ( as was said but a little before ) to be joyned unto him , and to have his company , for how can that woman be said to love her husband that cares not for his company ; so how canst thou say thou lovest the Lord Iesus Christ when thou lovest not his society ? Againe , if we love him , we will be content to have him upon any condition ; for love is impulsive , the love of Christ constraines us ( as the Apostle speakes ) to doe what it desires ; yet , so as not against , but with our wills , which it inclines thereunto : now if we doe not finde these things in us , we doe not love the , &c. And therefore this Doctrine that he that loves him not is &c. it should teach us to consider our owne conditions , how we stand affected towards him , and whether we love him or not ; and wee shall know it for certaine whether we doe , or doe not , by examining our selves by these quaeries . First vvhether vvhatsoever good things vve have done , vve have done them out of love to God , and desire of his glory , more then of our ovvne profit , or out of custome ; for othervvise all that vve doe is nothing vvorth ; Christ respects nothing but vvhat comes from love , and that love from faith , if that be not the primum mobile , the first moover that sets us on vvorke , if vve goe not upon this ground , vve vvere as good doe ●othing , for all the good vve shall get by it : ô that thou , that most of all despisest Religion , and scoffest at the zealous Professors thereof , vvouldest but throughly consider of this one thing , that he is accursed that loves not the Lord Iesus Christ , and that all the good duties of piety , or charity which thou performest , if thou dost them not out of love , but more for custome then conscience sake , are rather abominable then any whit pleasing unto God ; for then wouldst thou no longer content thy selfe with the forme of godlinesse , but labour for the power thereof . But thou wilt say , how shall I know whether this that I doe , I doe it out of love to his name , rather then out of any hypocrisie , or love to my selfe ? I answer . You shall feele it , for love is of a stirring nature , and moves all the rest of the affections , as desire and longing after him , with hope that thou shalt obtaine him , and feare least thou shouldst faile of it ; but yet still let me give thee this caveat , beware thou love him not more in regard of his Kingdome , then of his person , for then I tell thee true , thou lovest him not aright . Secondly , consider whether ( as was said ) thou love his company , and delight in his presence , to have communion with him , to be talking to him by prayer , or to have him speaking unto thee by his word ; so then dost thou pray not by constraint , but willingly ; dost thou heare , reade , receive the Sacrament &c. not for fashion sake , but of faith unfained , in obedince to his commandement , then dost thou love him , but otherwise thou dost not . Thirdly , dost thou love his appearing at the last day , canst thou say in the uprightnesse of thy soule , come Lord Iesus , come quickly ? dost thou thinke it long first ? and art not afraid when thou hearest of it , as Felix was , who trembled when he heard Paul discourse of Temperance , Righteousnesse , and Iudgment to come ; but dost rather desire it , and wouldst be glad of it , and the sooner , the better ? then ( I say ) also mayst thou resolve upon it , that thou dost assuredly love him , and that when he shall so come , he shall come without sinne unto thy salvation . Fourthly , whether thou lovest him as well in health as in sicknesse , and in sicknesse as in health , as well in poverty as in aboundance , and in adversity as in prosperity , for so thou wilt , if thou love him truely for himselfe , and not for these . Fiftly , marke this with thy selfe too , whether thy love be bountifull , as was that womans that had the box of oyntment , which shee powred on Jesus head , and as Abrahams was , who would have offered his Sonne , his onely Sonne Isaac for his sake ; so ( I say ) examine thy selfe hereby , whether thou be content to part with the best things for his sake , as thy living , thy lusts , thy life ; for he that loves any thing truely , will forgoe and give all he hath to purchase it . Sixthly , looke whether thou seeke to doe the Lords will , and what may please him best ; for love seekes not her owne , we see it in men who will take any paines , be at any cost , to get that thing for them whom they love , which they love to have , and so will we doe for Christ , if we love him , we will keepe his Commandements , and they will not be grievous unto us ; yea rather it will be our meate and drinke to doe his will , and the dearer it costs us , the dearer will it be unto us . Seventhly , examine thy selfe by this rule also , whether thou be content to doe much for him , not some things , and not othersome , but whether thou have an eye to all his Commandements , and all false wayes thou utterly abhorre ; for faith ( you know ) workes by love , and love that proceeds from faith is not idle but operative , so that what is spoken of faith , may as truely be said of love , that its dead without workes , and therefore Saint Paul professeth of himselfe , that he laboured more then they all , which was an argument , that he loved much because he was in labour much ; and so when our Saviour asked Peter whether he loved him , he puts him to worke , and sets him his taske saying , feede my sheepe ; and last of all , Eighthly , whether thou wouldest not onely doe , but suffer much for his sake , as David , when his wife Michal laughed at him for dancing before the Arke , he was contented to beare it , because he did it to the Lord ; and so the Apostles rejoyced because they wer● counted worthy to suffer for his name * . And Saint Paul likewise when the people intreated him with teares , not to goe up to Ierusalem , because he should be bound , as Agabus had signified by the spirit unto him , answered them , Why doe yee rent my heart , I am ready not onely to be bound , but also to dye for &c. * But thou wilt say , I have no such occasions now adayes , if I had , I know not what I should doe . But I answer , is it so ? hast thou no such occasions ? yes , thou hast occasions enough , as when he takes away thy wife , thy child , thy friends , thy goods , thy good name &c. if then ( I say ) thou canst beare it patiently with Iob , and say , it is the Lord giveth , and the Lord &c. or with Ely , it is the Lord , let him doe what seemeth him good : then thou lovest him , and yet thou must doe more then that , thou must not onely beare it patiently , but ioyfully too , as you heard before the Apostles did ; lay thy selfe to these rules then , and try impartially whether thou love the Lord Iesus Christ or not ; and forthy further helpe and more infallible notice thereof , to know whether thy love to him be pure and unfained , or whether it be false and counterfeit , take these more particular proofes of it ; for assure thy selfe if thou love him aright ( as we touched before ) that then , First thou wilt be content with nothing but love againe , so that as Absolon ( though in hypocrisie ) said , when as David had fetch'd him out of banishment , and confined him to his owne house that he might not see the Kings face , what doe I here , seeing I may not see the Kings face * ? so wouldest thou say out of love to the love of God ; what doe I here , since I cannot behold the faire beauty of the Lord ? Lord lift thou up the light of thy countenance upon mee , or else what good will my life doe me ; but if thou doe so , then thou shalt make my heart more joyfull and more glad , then they that have had their Corne and Wine and Oyle increased * . Secondly , thou wilt love the brethren , for they are like him , though he exceede them in the degrees and measures of goodnesse , as the Ocean doth a drop of a bucket , this is a pregnant proofe hereof , and therefore deale squarely with thy selfe herein . And the reason why thou canst not love the Lord if thou love not the Brethren , is because its an easier matter to love man whom thou hast seene , then it is to love God whom thou hast not seene ; for use ( we know ) makes them comlier and hansomer ; wherefore Saint Iohn saith , If any man say he loves God , and yet hates his Brother , he is a lyer , he deceives himselfe , and there is no truth in him * . But thou wilt say , thou lovest them well enough . Dost thou so ? then thou wilt love their company ; for what we love and delight in , we are never well without it , nor cannot endure it out of our sight ; and therefore when the Psalmist had said That all his delight was in the Saints , and upon such as excell in vertue * , if you would know , how to know it was so , he afterwards tells us , That he was a companion of them that feare him , &c. Psal. 119. But thou wilt say againe , though thou dost not love them , yet God forbid thou shouldst be so bad but that thou shouldst love the Lord Iesus Christ. But I answer thee againe to that too ; If thou dost so , then thou wilt love his appearing , for if thou wish in thy heart there were no generall iudgement , thou lovest him not , say what thou wilt to the contrary ; as a loving and loyall wife cannot love her husband but shee will reioyce at his comming home when he is abroad , and the neerer the time approacheth , by so much the more ioyfull and glad will shee be . Thirdly , if thou love him thou wilt speake well of him upon all occasions , and in every place where thou commest , for out of the abundance of the heart the mouth speaketh ; so that if thou speake well of God , but for fashion sake , not out of any true affection , but of feare , thou lovest him not ; for he that loves him will be much in his praise , as we have an instance in David , so that if the heart be inflamed , the mouth will be open , thou wilt not be tongue-tied , nor ashamed of him , no not before Princes . But thou wilt say , I am no scholler , I cannot speake eloquently ; if I could , then indeede I should not be so afraid , nor ashamed to doe it , as now I am , because I can doe it no better , nor Rhetorically then now I can . But let me tell thee for thy comfort , let that never trouble thee , speake as well as thou canst , and thou needst care for no more , for that will beget more and more love in thee , and love that will make thee eloquent ; we have a notable presedent for this in the Spouse , who because shee loved Christ , see how shee sets him forth , my beloved is all beautifull & c* . and it is most sure , it will be so with thee ; if thou love the Lord , thou wilt shew it by thy speeches , for thou canst not well speake well of him whom thou lovest not ; but if thou hast no good thought of him , thy words will bewray thee ; yea thou wilt not onely speake well of him , and of his wayes , but thou wilt also walke in the same , nor wilt thou stand pausing upon it , to consider whether thou wert best doe it , or no ; but if it be about a good duty , as suppose keeping of the Lords day , hearing of the word &c. thou wilt doe it without any more adoe , yea though there were no promise nor profit to be got by it , for else thou dost no more but as a servant , not as sonne , in hope of wages , and not out of love , looking for nothing for thy paines : so did Saint Paul , he would preach the Gospell , though he had nothing but chaines and imprisonment for his labour ; and why will he so ? why ? because God commands it , and its a good duty ; so that if thou make a question of it , whether thou wert best to doe this or that good duty , or wilt doe no more then thou must needs , thou lovest not the Lord , for he that loves him , will doe whatsoever he can for him , and yet thinke all too little when he hath done too . Fourthly , as thou wilt speake well of him thy selfe , so thou wilt not endure to heare others speake ill of him , but thy heart will be mooved within thee at them , and at any thing that might impeach and hurt his glory ; as to see his Church lye wast , his word corrupted &c. so Ely was not mooved so much with the death of his Sonnes , as to heare that the Arke of God was taken* . and indeede they are bastards and not sons that can heare their father reviled , and railed on , and never be affected , nor offended at it . Fiftly , if thy love to the Lord Iesus Christ be sincere and sound , thou wilt be loath to lose him , for we will rather lose all we have , then lose the favour and affection of a friend , whom we love intirely ; and as thou wouldst be loath to lose him , so thou wouldst be as loath to offend him , or doe any thing whereby thou mightest be like so to doe ; or if so be thou hast , thou wilt never be at quiet till thou hast gained his good will againe , whatsoever it cost thee to get it . Sixtly , thou wilt linger and hang after him , as we may see in the woman of Canaan , she would not be said nay , but let him say or doe what he would , she would not leave him , but she still staid by him till he had granted her suite . Examine thy selfe then narrowly by these signes likewise , and when thou hast done so , and findest thy selfe guilty in any , or all of these particulars , then confesse thy sinne unto the Lord , and beg the pardon of it at his hands , leave him not till he hath heard thee , and granted thee the request of thy lips , by saying unto thy soule , I am thy salvation ; and witnessing with thy spirit , that thou art his child by adoption and grace . And so as I have hitherto shewed you some reasons , why he is accursed that loves not the Lord Iesus Christ , ought to love him , and whereby thou mayst be incited and stirred up thereunto ; for as David said in another case , the Lord is worthy to be praised , so may I say , the Lord is worthy to be beloved , and that in many respects ; as First , because he hath all the glory and beauty in himselfe that ever thou sawest in any creature , it is in its full perfection in him ; whereas it is but in part in any creature , as the light is in its full lustre and strength in the Sunne ; whereas the Starres and Planets have but a glimpse or beame of it , and tha by participation , and not in it selfe , as in a fountaine ; and therefore the Spouse in the Canticles saith , that he is all glorious , or that all glory is in him ; and this is the reason why some love him , and others love him not , because he hath manifested and revealed himselfe and his glory to some , and not to others , as unto Moses , Abraham , &c. Secondly , he is unchangeable , ther 's no man but that thou shalt at some time or other , see that in him , which might make thee not to love him , but in God we cannot finde any such matter , for he is Iehovah , semper idem , yesterday , to day , &c. there 's no variablenesse nor shadow , &c. Thirdly , because he is Almighty , he can doe whatsover he will ; there is nothing impossible to him ; and as he is able to doe all he will , so he will doe all that he is able , so farre forth as it may make for his owne glory and thy good . But thou wilt say , why ? is this such a loadstone of love ? Yes verily that it is , for by his omnipotency are understood all the excellency and glory , all the grace and vertues that are in God. But thou wilt say , I have often offended him , will he then yet heare me , or accept of my love for all that ? Yes that he will , for he is gracious and mercifull . Oh , but I have nothing in me , but am ready to offend him againe . What if thou be , yet he is long suffering , so that he will not cast thee off , if so be thou wilt cleave to him ? Oh , but how shall I know that ? I answer , thou shalt know it by his word ; and that is truth it selfe ; search the Scriptures therefore , and there thou shalt heare him say asmuch in plaine termes , he that commeth to me , I will in no wise &c. Oh , but my sinnes are such strange ones , as no bodies are . Suppose they were , yet his mercy is infinite , and farre more then thy sinnes are , or can be : but yet that is not so as thou sayst , for there have bin as great sinners as thou , whatsoever thou art , which yet neverthelesse upon their faith and repentance , have beene received into grace and favour againe ; as were , Mary Magdalen , Peter , David , and diverse others besides them . Oh , but for all that I am not worthy of his love , and it will be a disparagement for him to set his love upon such a one as I am . But what is that to thee ? if he thinke thee worthy ; as so he doth , for he sues unto thee , what needst thou stand upon that , why shouldst thou care for any more ? now this is all the dowry and duty he askes of thee , for what doth the Lord thy God require of thee , ô Israel , but that thou love him* ? And moreover , besides this , consider that it is he that first gave thee this affection , that thou shouldst love him ; and that ther 's none other on whom thou canst better bestow it , or who more deserves it at thy hands , then he doth . And finally , consider that thou hast engaged thy selfe unto him by vow in Baptisme , so that as Ioshua said unto the Children of Israel , yee are witnesses against your selves , that you have chosen the Lord , to serve him ; so are yee against your selves , and every time that ye receive the Sacrament of the Lords Supper , you renew your covenant ; so that if you love and serve not the Lord , you are so many times witnesses against your selves . And here let us make some little stand to reckon up the severall circumstances that doe engage us to love him ; as , First , that he is our Lord , and hath bought us at a very high rate ; now if a condemned person , or a man taken by the Turkes , should bee repleeved or ransomed by another , we would all thinke it his duty that he should love him as long as hee lives for it : and so stands the case with us , we all sate in darkenesse and in the shadow of death , and were taken Captive by Satan , at his pleasure ; and Christ hath redeemed us from that his more then AEgyptian bondage , and that not with corruptible things , as silver or gold , but with his precious blood , as of a Lambe without , &c. and doth not he then deserve thy love ? canst thou deny him such a small thing as that is ? Againe consider Secondly , what he hath done for thee , even from thy youth up , how he hath fed thee , forgiven thee thine offences , and paid the debt for thee , when thou wast ready to goe to prison for it , so that now the Lord begins to grow angry with thee , if thou wilt not yet love him for all this ; and yet this is not all , and therefore Thirdly , consider also that he loves thee ; now as fire begets fire , so doth love beget love , therefore saith Saint Iohn , we love him , because he loved us first ; that is , his love to us should make us love him againe : but especially we cannot but love him , if we consider in the last place , Fourthly , what his love is , for its unspeakeable , and passing knowledge ; we can never conceive the height and length &c. All which , what should it teach us , but these two things ? First , that if we will not love the Lord , he will shew his wrath , and make his power knowne upon us , that we are but vessells of wrath , fitted for destruction , as it is said . Againe , Secondly , it should exhort us to love the Lord Iesus Christ ; and therefore to provoke us thereunto , we should often consider , and thinke in these things , what right and title he hath to us , how much he hath done for us , and how greatly he loves : yea and more then all this , wee shall thereby also have these and these things , wee shall by this meanes reape these and these benefits . First , we shall have his spirit , the spirit of truth , the Comforter which shall leade us into all truth , and enable us to fullfill his Commandements , and with facility and ease , whereas else they would be grievous unto us ; as for example , Saint Paul would soone have beene weary of preaching and suffering so much as he did , if he had not had this love in him ; and why doe parents thinke nothing too much for their children , but because they love them ? therefore it is that though they bee froward and untoward , yet still they beare with them : if then we cannot finde in our hearts to be quiet , untill they looke to the Lord , like as the needle of a compasse which is toucht with a Loadstone , will never stand still till it comes to the North-pole ; then may this be a testimony unto us , that may distinguish us from Hypocrites , and witnesse to our soules that we love the Lord Iesus Christ ; for they keepe the Commandements of God in some sort , and abstaine from some one kinde of sinne , but not out of love to him , nor in any obedience and conscience of his word , but in love to themselves . Secondly , this is a marke of thy Resurrection from the death of sinne , to the life of righteousnesse , hereby shall yee knew that yee are translated from death to life , because yee love the brethren , now yee cannot love them , but you must love the Father that begot them . Thirdly , thou shalt get by this thy love to him , for when thou givest him thy heart , he will give it thee againe , he will onely alter the object , but let thee keepe the affection still , onely it shall be better then it was before , he will purifie it from all its corruptions , and cleanse it from all its sins : Nor shall this be any thing out of thy way , it shall be as much for thy profit as ever it was before , for when thy heart is set to keepe his Commandements , when it inclines to his statutes , ( as so hee will incline it ) then whatsoever thou dost , it shall prosper : so that as it s said of the Sabbath , that it was made for man ; that is , for mans good ; so may we say the same of all the rest of the Commandements , that it is made for man ; that is , for his good and benefit , and therefore the promise of life and happinesse is made to all alike . And here by the way take this difference along with thee , to distinguish thy love from selfe love , for that is all for it selfe , but this is all for him whom thou lovest ; if then thou love the Lord for thine owne good , it is selfe love , but if thou love him for himselfe , simply without any respect to the recompence of reward , then is it true love indeede . Fourthly , wee shall receive much comfort by loving the Lord : now what is that keepes us from loving of him but our pleasures ? we are loath to part with them , and yet alas we shall receive much more , and they farre more substantiall , sollider , and sounder comfort by loving of him , then ever we should by loving of the world , or the things of the world . Now doe but thinke how good a thing it is to love one that is but like thee ? much rather shouldst thou love one that died for thee ; wherefore if thou wouldst have thy heart filled with joy and comfort , love him ; for so thou shalt have joy unspeakeable and glorious . And last of all , if thou wouldst indeede unfainedly love the Lord Iesus Christ ; consider , Fiftly , that it makes thee a more excellent man then thou wast before ; for every man is better or worse according to his love , as it is set on things better or worse ; now Christ is the Summum bonum , the chiefest good , and if thou love him , thou art united unto him , and to his God-head , for love is of a uniting nature . Thou wilt say , these are indeede good motives to make us to love him , but how shall I come by this love ? or by what meanes shall I get this love into my heart ? For answer whereunto , I tell thee , first of all , that if thou canst but unfeinedly desire to love him , thou hast halfe done this worke already ; and that thou mayst have such a desire , meditate often upon those motives before . This is the answer Christ himselfe gave to his Disciples , when they asked him , how they should get faith ; why , saith he , if you have faith but as a graine of mustard feed , you should say to this mountaine , be thou removed , and be thou throwne into the midst of the Sea , &c. thereby shewing them the excellency of it , that so he might the more enamour them with the love of it , and make them desire it above all that they could imagine and thinke of besides , in comparison thereof : but if thou wouldst ( as thou sayst thou desirest to ) love the Lord Iesus Christ indeede , with all thy heart , with all thy soule , and with &c. I answer , and add againe , thou canst not use a better meanes to attaine thereunto , and get the love of him into thy heart then these . First , pray unto God for it , for all graces are his gifts , they are meere Donatives , and hee hath promised to heare them that aske in his Sonnes name , and to give the spirit to them that aske it , that is , to give the gifts and graces thereof unto them ; nor is he any niggard , for he giveth liberally , and obraideth not . But thou wilt say , how doth prayer beget love ? I answer , it begets it two wayes . First , by prevailing with God. Secondly , by familiarity with him . First , I say , by prevailing with God ; so did Iaacob , and the woman of Canaan , for considering that he hath condescended to their request ; that he hath granted their suite , and heard their petition , and that in such a matter , as they are never able to make him any part of amends ; as the forgivenesse of their sinnes ; why , then they thinke that to love him , is one of the least things they can doe for him , so Mary Magdalen loved much , because much was forgiven her . Secondly , by familiarity with him , we have a saying , that nimium familiaritatis contemptum parit , that too much familiarity breeds contempt ; and however amongst some men it may sometimes fall out so , yet it s seldome seene amongst those that are intimate friends indeede ; or say it should , yet I say , it never so comes to passe betwixt God and the faithfull soule ; but by how much the more familiar and frequent they are together , by so much the more fervent and indissoluble is their love : and this is most certaine , that a man that is a stranger may with thee well , but cannot truely love thee , till he be acquainted with thee ; so neither canst thou love the Lord as thou shouldst , so long as you are strangers one to another ; and what brings us and the Lord better acquainted together , then prayer ? wherein ( as it were ) thou talkest familiarly with God ; even as a man talketh with his friend face to face : this is the first meanes . Secondly , desire the Lord to shew himselfe unto thee , as Moses did , for this is a strong motive and meanes to make thee love him ; therefore ( saith our Saviour to his Disciples that ) him* , which is , as if he had said , if you would know how you shall come to love me , or my father , it shall be by this way or meanes ; I will manifest my selfe unto you , I will shew you my glory , and then you cannot choose but love mee , though you loved me not before . Now the ordinary way and meanes whereby he reveales himselfe unto any one , is by the preaching of the word , which though it be but a dead letter in it selfe , yet when hee puts life and spirit into it , and opens our hearts , as he did open Liddeahs thereby , then we see and conceive his mercy and our owne wretched vilenesse , whereupon we cannot but love him , knowing how hee hath loved us , and gave himselfe for us : and therefore the Apostle prayeth , That the God of our Lord Iesus Christ would give the Ephesians the spirit of knowledge , wisdome , and revelation , that the eyes of their understanding being enlightened , they may know what is the hope of his calling , and the riches of the glory of his inheritance in his Saints* ; as if he had said , if you know but these things , then there is no doubt to be made of it but that you will love him , as well as one would desire : for this is one sure ground why we love him not , or love him no better then we doe , because wee know him no better ; we are ignorant of him , and ignoti nulla cupido ( as it is said ) there is no love , no longing desire after that which we know not , or know not the worth and necessity of it : as a sicke man hath no thought after the soveraigne druggs in the Apothecaries shop , because hee is ignorant of any such matter ; whereas the skilfull Physitian seekes out and sends for them : and as an ordinary rusticke , cares not for a precious pearle , but casts it away when he findes it ; which if an expert Lapidary had it , hee would set much by it , because he knowes the price and worth of it well enough : and thence it is , that when the Prophet David had professed his love to God , saying , I will love thee ô Lord my strength ; hee afterwards addes ( as it were ) the reason or ground of that his love towards him ; because hee bowed the Heavens and came downe . What 's that ? why that he had made himselfe knowne unto him : he had declared his power and might in his deliverance , and that was it that made him love him ; if therefore thou wilt but desire ( I say ) to love him , he will inflame thy heart with the love of him ; yea he will open the Heavens , and thou shalt see him sitting on the right hand of God ; as Saint Steven did . But thou wilt say , all these are the workes of God , and they extraordinary ones too ; but what must I doe for my part , to have the love of God in my heart ? to which I answer . First , no ; it is no such extraordinary thing for God to reveale himselfe to his Saints ; it is an usuall manner with him ; but yet , Secondly , thou must doe these things thy selfe : First , thou must looke how he hath revealed himselfe in the Scriptures , to be a most glorious and gracious God , a mercifull Father in Iesus Christ , slow to anger , and of much mercy ; and now when we perceive him to be such a one , we cannot but love him , and long after him with all our hearts . Secondly , we must consider our owne misery ; this made Mary to seeke after him , and were it not but that we stand in neede of him , but that wee know wee are undone and damned without Christ , wee should never care so much for him , for the whole have no neede of the Physitian , that is , they care not for his skill , nor his helpe ; but they that are sicke , they that know their owne wants and weakenesses , they know how to value and esteeme of him : and so we , when we see we are wounded by sinne , and sicke unto death , then will we enquire and seeke out for the spirituall Physitian of our soules , Christ Iesus . Thirdly , we must humble our selves before him confessing our sinnes , and that in particular , as many as we can , by the omission of such and such good duties , and the commission of these and these sinnes : especially we must confesse our beloved bosome-raigning sinnes ; so the Prodigall Sonne confessed , that he had sinned especially against Heaven , and before his father , by ryotous living , whereby he was unworthy to be called his sonne , and did desire onely to be as one of his hired servants : and now when he saw his father notwithstanding make him so welcome , who had so meane a conceit of himselfe , that he put a ring upon his finger , and shooes on his feete , &c. then he loved him much more : and so it is with Christ and us , when we are once out of love with our selves , and yet perceive that he loves us , who are not worthy to be beloved , then that makes us love him againe , and the more lowly we are in our owne eyes , the more highly doe we esteeme Christ , and Christ us . Fourthly , and lastly , thou must first of all get faith , for as thy faith is stronger or weaker , so is thy love more or lesse ; if thou hast but a little faith , thou hast but a little love , for faith is the ground of love , as the promises are the ground of faith . Now so long as thou dost not beleeve that he hath satisfied the divine wrath and justice of God for thee , and that God hath accepted the attonement for thee in him , thou canst never love him as a brother or friend , but rather feare him as an enemy or Judge ; pray therefore with the Desciples , Lord encrease our faith , and therefore ply the ministery of the word , one* ; else ( I say ) againe , thou canst never truely love him , but as thou dost another man which thou knowest not whether hee love thee againe , or no ; and so thou mayst hate him againe at some time or other for all that : but labour for faith , and that will breede love ; and then if thou love him he will surely love thee ; yea , indeede , thou couldst neither love nor beleeve in him , were it not but hee loves thee first . But thou wilt say , how shall I know that ? I answer . It is the Apostle Saint Iohns owne words , or rather his words by that his Apostle ; wee love him , because hee loved us first . And besides his word ( though that were enough ) thou hast his seale , he hath given thee his Sonne , who hath given his life for thee , and shed his most precious blood for thy salvation ; and would he have done this for thee ( thinkest thou ) if he had not loved thee ? no , but herein is love , not that wee loved God , but that God loved us , and sent his Sonne to die for us , us* ; and even yet by his spirit , hee still sues unto us for our love , as a further testimony thereof . Oh but ( thou wilt say ) , I am not worthy of so great love , for I am a sinner , disobedient , and rebellious . But I answer , what dost thou tell him of that ? what if thou wert the chiefe of sinners ; he knew that before he gave thee his Sonne ; and he gave him unto thee the rather , because he knew thou wast so , for he justifies the ungodly ; that is , those that condemne and judge themselves to be so ; so that if thou wilt but beleeve in him , and imbrace him , it is as much as he desires of thee . But thou wilt say , it may be he is affected to this or that person , and not to me : to which I answer againe . That his commission is generall ; Goe preach unto all nations , baptizing them &c. And so is his invitation too ; Come unto mee all you that labour &c. so that if thou wilt but beleeve and come in unto him , thou shalt be saved ; for he casts out none that come in unto him ( as you heard before ) Ioh. 6. 37. And when thou hast considered this , then begin to argue and reason thus with thy selfe ; sith the promise is made to all , I know I am one of that number , and then thou wilt begin to love him for all thou art a sinner , yea thou wilt love him so much the more for that , to consider that for all that he loved thee . Oh but ( thou wilt say ) I see I sinne dayly and hourely , and that againe and againe , against many vowes and promises , against many mercies and meanes of better obedience But I answer ; what though thou dost ? remember that as there 's a spring of sinne and corruption in thee , so there 's a spring of mercy and compassion in God ; and that spring is set open for sinne and for uncleanesse , to wash and purge thee from the same , so that still ( I say ) if thou wilt but love and beleeve in him , he will love thee ; for notwithstanding all this , hee still woes and sues unto thee for thy love , and therefore stand no longer out with him , but come in with all the speede thou canst make , which that thou mayst the better doe , thou must remove these two hinderances out of the way Strangenesse , Worldly mindednesse . First , Strangenesse ] for strangenesse begets coldnesse of love , whereas familiarity ( as I told you ) procures boldnesse in the day of judgment . But ( thou wilt say ) how shall I come to be acquainted with God ? How ? why be much in his praise , in hearing of the word , and receiving of the Sacrament , there is a communion of Saints ( you know ) and so there 's a communion of God with the Saints ; let us therefore be carefull to maintaine this communion betwixt us ; by having recourse unto him in his ordinances , and seeking unto him for comfort in all our troubles and adversities . Secondly , Worldly mindednesse ] that also begets coldnesse of affection , and want of love to the Lord Christ , and therefore hee circumcises the heart ; that is , he puts off all carnall and worldly affections from it , that so thou mayst not love the world , nor the things of the world , but may love him with all the heart , and with all &c. for the love of the world is enmity with God , so that if any man love the world , the love of the father is not in him , for you cannot serve God and Mammon ; and therefore our Saviour saith , That we must not onely forsake , but hate father , and mother , and wife , and children , and house , and lands for his sake and the Gospells ; or else we cannot be his Disciples : so did the Apostles , we have forsaken all and followed thee . Wherefore let us not set these things too neere our hearts , but considering what it is that keepes us asunder ; as vaine hopes , worldly feares , fantasticke pride , pleasures , profits , and the like , let us cashiere them , and cast them from us ; for what are all these , and all such as these are ? but vaine things that cannot profit in the evill day . And therefore as Samuel exhorts the people of Israel , Turne not aside from the Lord unto them , either to the right hand or to the left ; for they cannot profit , because they are vaine . But ( thou wilt say ) will God then be content with any love ? I answer , no truely that he will not neither ; what then ? Answer . First , thou must love him withall thy strength , and with all thy power , with all the parts and faculties of soule and body . Now it may be thou art a Magistrate , a master of a family , a Minister , a Tutor , or any other governour , and then thou must doe God more service then another private and inferiour person ; thou mayst compell them that are under thee , to love the Lord by thy authority and example ; God lookes for this ( I say ) at thy hands ; for to whom much is given , of them much shall be required ; thou art but as a servant sent to market , which must give an account for what hee hath received , and the more money hee hath given him to bestow and lay out , the more commodities his master lookes he should bring home with him for it ; so the more wit or understanding , or learning , or knowledge , or authority , and power thou hast , the more love must thou beare unto Christ , and shew it by thy bringing forth more fruits thereof unto him , then others that have none of all these oportunities , or not in so great a measure as thou hast , this is the first thing . Secondly , thou must love him above all things in the world besides , whether it be pleasure , or honour , or pride , or profit , or what else thou wilt , or canst name besides ; yea thou must love him above thy selfe and thine owne salvation ; so that if his glory , and any , or all of these come in competition together , thou canst be content to be accursed for his sake , to have thy name razed out of the booke of life , and to be Anathema for Christ ; then is thy love such as God will accept of , for this is that selfe-deniall which Christ himselfe speakes of , and calls for of us . But thou wilt say , durus est hic sermo , this is an hard saying , how shall I be able to doe this ? to which I answer . Thou shalt doe it the better , by considering that he is better then all things , and that the whole world is not to be compared with him ; I count that all the afflictions of this life , are not worthy the glory that shall be revealed ( saith the Apostle ) and that made him endure such persecutions for the Gospell as he did , with joy and patience ; and so if thou be once come to that passe as to know and be perswaded in thy conscience , of the incomparable worth and excellency of Christ , thou wilt make more reckoning of him , then of all the world besides ; for as he himselfe said of himselfe , He that will not deny himselfe , and take up his crosse , and follow mee , is not worthy of mee ; so he that loves any thing else above , or equall with Christ , is not worthy of him ; no , thou must be wholly his as he is , as he is wholly thine , and hath betroathed thee unto himselfe ; so that as a Virgin that hath betaken her selfe to an husband , must forsake all other , and cleave or keepe her constantly unto him , so long as they both shall live ; so wee , being married unto Christ , must not play the Harlot , and goe a whooring after other Gods , but must be wholly his , as he is wholly thine . But thou wilt say , he is not wholly mine , for he is the Saints too . To which I answer ; he is indivisible , hee is not divided , but is wholly thine as wel as theirs , so then if thou wilt love the Lord Christ truely and purely , as he would thou shouldst , thou must love him so , as that all that is within thee be set upon him . But ( thou wilt say againe yet further ) what , must wee love nothing else but him then ? to which I answer . Yes that thou mayst , so as it be with a subordinate , and not with an adulterous love , as a woman may love another man besides her husband , but it must not be with such a love as she loves her husband withall , she may not love his bed ; it must be onely with a neighbourly and civill , but not with a conjugall or matrimoniall love , and so thou mayst love thy lands , thy life , thy friends , &c. but so as thou art ready to part with all for love of Christ : so that hereby shalt thou know whether thy love be an adulterous love or not , if when he bids us follow the duties of our callings , and we suffer our selves to be drawne away by vaine delights , and doe not therein abide with God ( as the Apostle speakes ; ) that is , use it not to the glory of God , and the good of the Church and Common-wealth wherein we live ; and so for any other matter , if we cannot be content it should give place to Christ , then is our love unlawfull and adulterous , yea if our lives lay upon it , if we doe not yet preferre him before them , wee are not worthy of him , we love our selves more then him , it is no true love of Christ. But thou wilt say , this is impossible , that a man should thus love God more then himselfe , more then his soule . I answer , I deny not but that it may seeme so to flesh and blood ; but yet thou must know , that to a man truely regenerate it is not so ; for ( as Saint Paul saith ) I am able to doe all things through Christ that strengthens me : those things that to the eyes of carnall reason seeme hard and difficult , to them that are spiritually enlightened , are facile and easie to be done , and so is this . Thirdly , If thou wouldst have thy love pleasing to God ; thou must have it grounded on him , and that requires two things . First , It must be grounded on faith in his promises , revealed unto thee in his word ; for without faith , it is impossible to please God , neither is it so much love , as presumption that hath not this foundation . Secondly , it must be grounded on his person , not on his prerogatives or priviledges which thou shalt get thereby , for if we love him onely for his Kingdome , and not for his person ( as we doe when we cannot be content to suffer temptation and persecution for his sake ) then he cares not for thy love , because it is selfe love , and not love of the Lord Iesus Christ , for then if it were , thou wouldst respect nothing else but him . Fourthly , thy love must be a diligent love , ready to reforme any thing that is amisse in thee , or which may dislike him ; which whether it be so or no , thou mayst try it by these three markes or tokens following . First , it will cause thee to put on new apparrell ; a woman that loves her husband , will attire her selfe according as she thinkes it will please him best , and give him most content , especially when shee is to be married unto him , then she will have a wedding garment that may set her forth , so as he may take the better liking in her : so thou , if thou hast put off the old man which is corrupt , according to the deceiveable lusts of the flesh , and hast put on the new man , which after God is created in knowledge , righteousnesse , and true holinesse ; if thou be cloathed with the wedding garment of Christs righteousnesse , and givest diligence thereunto , to make thy calling and election sure , then mayst thou be sure thou lovest him , and that he accepts of that thy love from thee . Secondly , It will open and enlarge thy heart towards him , so as thou wilt dayly love him more and more , ( so saith the Apostle Saint Paul ) my heart is enlarged towards you ô yee Corintheans ; it is not any scanty or niggardly kinde of love that hee will like of , but a full , free , and liberall one ; so that if thou canst not be content to be at some cost and charges for the maintenance of the Gospell , and the enjoyment of his love , thou lovest him not , or at least he regards not thy love whosoever thou art . Thirdly , it cleanseth thy heart , what is said of hope , is as true of love ; he that hath this love in him , purifies himselfe as he is pure , and of faith it purifies the heart , and so doth love ; therefore saith the Apostle againe , Ye were thus and thus , but yee are washed , but yee are sanctified , but yee are justified , &c. so that if you would not lose your labour , if you would have Christ accept of your love , and you would know that he doth so ; suffer not any sluttishnesse , any sinne and filthinesse to rest in your hearts , but sweepe and cleanse them with the beesome of repentance , from all such things . And so hitherto of the necessity of your loving the Lord Iesus Christ , together with the meanes , motives , and markes thereof , and in all these , the equity and justice of God , how worthy hee is to bee accursed that loves him not ; now Secondly , followes the object of this our love , which is ( the Lord Iesus Christ ) who may be considered three wayes . as being our Lord , Saviour , Messiah . First , as our Lord ] to whom of due , we doe owe our love and obedience : now as he that runnes away from his earthly Lord is worthy to be hanged for it , so he that runnes away from the Lord Christ , and will not love and serve him , is most worthy to be accursed : but I have spoken of this sufficiently in the former part of our text , and therefore because I have beene so large therein , I will now be more briefe in this , and therefore so much for the first consideration we must love him also . Secondly , as our Saviour , or Jesus , and Redeemer , who hath bought and chosen us unto himselfe , a peculiar people , zealous of good workes ; and therefore let us not deferre it , for now are the last times , the end of all things is at hand , so that if yee doe not love him now , it will bee too late hereafter to doe it , if we would never so faine , and its a fearefull thing to fall into the hands of the living God. Thirdly , he is the Messiah , the annoynted of the Lord , the light that should come into the world , the high Priest of the new Covenant , ordained and consecrated of God to offer sacrifice for us , even a peace offering of his precious body and blood , to bee a reconciliation for us unto the Father , and to set us at one againe with him , who before were utter enemies one to the other , haters of God , and hated of him , therefore is he also called our peace , our Mediator , and Advocate , and the like : but yet he is not onely made and appointed to be a Priest unto us , to reconcile us unto his Father ; but withall a King too , to rule over us and subdue us , if so bee wee will not bee reconciled and come in unto him ; therefore these two words , Lord , and Iesus , are here , ( and in diverse other places elsewhere ) joyned together . And so Saint Peter gives him two the like titles , saying that he is a Prince , and a Saviour ; not a Saviour onely , but also a Prince to them that would not that hee should raigne over them . So that wee must marke this then , wee doe not preach Christ in the Gospell a Saviour onely , but a Prince , and a Lord also ; and they that love him must be content to take him as both , aswell a Lord and King , as a Iesus and Saviour ; as a wife takes her husband , to honour and obey him aswell as to love him , or have him keepe and cherish her in sicknesse and in health : and thus if wee bee content to take Christ upon these conditions , then wee shall have him with all his influences , all the fruits and benefits of his passion : but otherwise thou hast no part nor portion therein , Christ shall profit thee nothing , but thou art and shalt bee accursed to the death notwithstanding hee died . It may be thou wilt say , thou carest not for that . But let me aske thee one question ; dost thou know what it is to bee so accursed ? if thou dost , consider more seriously of it , if thou dost not , know it is this ; First , he curseth thy soule , and that in a double respect of Grace , Glory . First , hee curseth it from the excellency of grace ; that is , from the effectuall and powerfull working of it , so that thou shalt bee never the better , but rather the worse for all the meanes of grace and salvation ; and shalt goe on in thine impenitency and hardnesse of heart , which cannot repent &c. But thou wilt still say , that 's nothing ; Is it not so , then Secondly , hee curseth thee from his presence , in whose presence is the fullnesse of joyes , and at whose right hand , &c. so hee did Caine , the text saith , hee went out from the presence of the Lord* , that hee cast off all care of him ( as it were in this life ) so as let what would befall him , hee would never pitty , nor protect him . But it may be , thou wilt say , that is nothing neither . Is it not so ? is it not a great griefe for a man to be confind to his house , so that hee must never come to the Court , nor see the Kings face any more ? much more griefe then is it , and a farre greater judgment must it bee for any poore soule to be excluded from the presence of the King of Kings . And however ( for the present ) thou dost not now thinke it so much , yet the time will come thou shalt finde it to bee one of the most fearefullest things that can bee ; when thou shalt behold Abraham , Isaac , and Iacob in the Kingdome of God , and thou thy selfe out , to have thy portion with the Devill and his Angels ; and therefore the Schoolemen are not afraid to say , that the punishment of losse is greater then the punishment of sense . But thou wilt say , these are all spirituall things , wee feele not these curses ; and so as wee have no crosses nor curses in our outward man , our estates , our goods , and good name , wee care not a straw for these , wee neither feele nor feare them . To this therefore I answer , that you shall not escape so , but even in your outward man , in your body and goods shall you be cursed also , for the earth shall not yeild her increase unto thee , but the Heavens shall bee as brasse , and the Earth as iron ; thou shalt sow much and reape little ; and thou shalt bee a vagabond and a runnagate upon the face of the earth all the dayes of thy life ; and whosoever meeteth thee shall slay thee , as the Lord also said to Caine. But thou wilt say yet againe ; wee see no such matter as I speake of , for you know them that love him as little as your selves , and yet they thrive and doe well enough , yea better then many other that love him a great deale better . To which I answer , it is true , it may bee so , they may proser a while , but they shall be plagued at the last ; either here , or hereafter in hell fire for evermore . And now doe but consider seriously of Eternity , what a lamentable thing it is , that when thou hast beene there ten thousand times , ten thousand yeares , thou shalt yet be as farre from ever comming out , or having of any end of thy torments as thou wast at the very first moment thou wentest thither : and therefore remember for this purpose these two places of Scripture , which here I desire thee to looke and reade with mee ; the one is , where the wise man saith , that though a man live many dayes , and rejoyce in them all , yet hee shall remember the dayes of darkenesse , for they are many , and all that commeth is vanity* ; that is , all his delights shall have an end , but his damnation shall bee eternall , it shall never have either ease or end . The other place is this ; where the Apostle , with such as thus despised the bountifulnesse , and patience , and long suffering , and forbearance of God , not knowing that his mercy , &c. he tells them that they did but treasure up wrath against the day of wrath , &c. for God will render unto every man according to his workes , to them that through patience in well doing seeke glory and honour &c. and to them that are contentious , and disobey the truth , and obey unrighteousnesse , tribulation , and anguish , and wrath , &c. that is , as if hee should say , let men please themselves in sinne as long as they list , yet they shall pay deere for it at the last upshot ; for , for all these things . God will bring them to judgment , and reward them according to their workes , whether they bee good or evill : so that however some drops of his mercy may light upon them here in this world , yet then the greate deepe of his judgements , and the vast gulfe of his justice shall bee broken up , and hee shall raine upon them fire and brimstone , storme , and tempest , this shall bee their portion to drinke . This then may reach thee not to deceive thy selfe any longer , but to know for certaine that hee that will not now take the Lord Jesus , and love Christ whilst hee is offered unto thee , shall undoubtedly be accursed , and that with such a curse as is here described ; for God will not have his Sonne mocked and derided by us , there is nothing that angers him more ; and therefore it s said ( as I said before in the beginning ) kisse the Sonne least he be angry . And let us not dreame that it will bee soone enough then to receive him when his wrath is once kindled : For if we will not take him now , then we shall not be able to doe it , but shall bee afraid to come in unto him , for then will his wrath burne like fire , and scoarch like a flame , and therefore Saint Iohn saith , That his feete are of burning brasse , and his eyes of flaming fire , as if from top to toe he were all on a raging flame . But thou wilt say ; what though I doe not receive him now , I may receive him hereafter , before hee be so throughly mooved , and angry with mee , as that he will not be pacified . To which I answer , indeede I cannot deny it , but that the time of this life is the time of grace , & offering of reconciliation , and that so long as there is life , there is hope ; but yet I tell thee withall , that there is a time set downe and decreed of God , beyond which thou shalt not receive Christ ; for then it may be he hath sworne in his wrath thou &c. he doth never reject , till they reject him , and then when they will not imbrace his offer but refuse him , it is just with God to refuse them ; so that afterwards though they would receive him , yet they shall not doe it ; thus when the Jewes had once reiected and refused his Sonne , then he left them ; and so when the Israelites refused the good land , then he refused them ; and swore in his wrath that they should never &c. And here , for a conclusion , let us note that the Gospell bringeth a swifter and severer curse then the Law doth ; so that ( as Saint Paul to the Hebrewes hath it ) if hee that despised Moses law died without mercy , under two or three witnesses , of how much soarer punishment shall hee be thought worthy that trampleth under feete &c. Wherefore as it is there also said in that Epistle ; Whilst it is time , whilst hee stands at the dore and knockes , open unto him and receive him , even now whilst it s called to day , harden not your hearts as in the provocation , &c. least hereafter he sweare in his wrath &c. And so to say no more , consider what I have said , and the Lord give you understanding in all things . Amen . FINIS . November , 30. 1637. Imprimatur THO : VVYKES . Notes, typically marginal, from the original text Notes for div A09984-e240 * Deut. 21. 23. * Gal. 3. 13. Doct. Deut. 21. 23. Gal. 3. 13. Doct. Reas. * Mat. 22. 1. 2. * Psal. 2. 12. Matth. 22. 37. Object . Sol. * Numb . 5. 15. Vse . Quest. Answ. * Act. 5. 41. * Act. 21. 13. Object . Answ. * 2 Sam. 14. 32. * Psal. 4. * 1 Ioh. 4. 20. * Psal. 16. Object . Sol. Object . Sol. Cant. 5. 1 Sam. 13. Iames 1. 17. Object . Object . Solu . Object . Sol. Object . Sol. Ioh. 6. 37. Obiect . Sol. Obiect . Sol. Deut. 10. 12. 1 Pet. 1. 18. 19. Ephes. 3. 19 Rom. 9. 22. Esay 58. 14. Deut. 5. 33. Quest. Answ. Quest. Answ. Ioh. 14. 21. Ephes 1. 17 , 18. Psal. 18. 1. ver . 9. Act. 7. 56. Quest. Answ. Luke 15. 19. Psal. 4. Rom. 10. 17. Quest. Ans. 1 Ioh. 4. 19. 1 Ioh. 4. 10. Object . Answ. Object . Solu . Matth. 28. 19. Matth. 11. 28. Obiect . Sol. Quest. Answ. Deut. 30. 6. Quest. Answ. Object . Sol. Rom. 8. 18. Hos. 2. 19. Object . Solu . Quest. Ans. 1 Cor. 7. 24. Object . Sol. 1 Thes. 1. 3. 1 Ioh. 3. 3. 1 Cor. 6. 11. 1 pet . 4. 7. Acts 5. 31. Object . Sol. Rom. ● . 5. Object . Gen. 4. 16. Object . Sol. Object . Solu . Object . Sol. Eccles. 11. 8. Rom. 2. 7 , 8. 9. Psal. 11. ● . Obiect . Sol. Revel . 1. 14. 1● . Obiect . Sol. Heb. 10. 28 , 29. 
A12168	----	A breathing after God. Or a Christians desire of Gods presence. By the late reverent and worthy divine Richard Sibs, Doctor in Divinity, master of Katherine Hall in Cambridge, and sometime preacher of Graies-Inne Sibbes, Richard, 1577-1635. 1639 Approx. 71 KB of XML-encoded text transcribed from 132 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A12168 STC 22477 ESTC S102403 99838188 99838188 2553 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12168) Transcribed from: (Early English Books Online ; image set 2553) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:01) A breathing after God. Or a Christians desire of Gods presence. By the late reverent and worthy divine Richard Sibs, Doctor in Divinity, master of Katherine Hall in Cambridge, and sometime preacher of Graies-Inne Sibbes, Richard, 1577-1635. [20], 240 p. : port. Printed by Iohn Dawson for R. M[abb] and are to be sold by Thomas Slater, at the Swan in Duck-lane, London : 1639. Publisher's name from STC. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Worship and love -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-12 Andrew Kuster Sampled and proofread 2004-12 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion The reverend faithfull , and profitable Minister of Gods word Richard Sibbes , D : D : master of Katherine Hall in Cambridge & preacher of Grayes Inne , London . A BREATHING AFTER GOD. OR A CHRISTIANS DESIRE OF GODS PRESENCE . BY The late Reverent and worthy Divine RICHARD SIBS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometime Preacher of Graies-Inne . Psal 42 1. As the Hart panteth after the water brooks ; so panteth my soule after thee , O God. Lam. 3. 56. Hide not thne eare at my breathing . LONDON Printed by Iohn Dawson for ● . M. and are to be sold by Thomas Slater , at the Swan in Duck lane . 1639. TO THE CHRISTIAN READER . MAN in this world ( especially since his defection from God ) standing at a distance from his happinesse in respect of full possession ; it is not the least part of his blisse to be happy in expectation . Happinesse being by all men desireable , the desire of it is naturally ingrafted in every man , and is the Center of all the searchings of his heart and turnings of his life . But the most of men , like the men of Sodome grope and finde not the right dore : onely to a true Christian ( by a supernaturall light ) is discovered both the right object , and the right way to felicitie . Vpon this discovery , finding himselfe ( while hee is here ) a stranger to his happinesse hee desires to take leave of this sublunary condition , that he may enjoy him who is The desire of all Nations . Now although God cast common blessings promiscuously upon good and bad , yet hee holds his best favours at a distance as Parents doe Cherries or Apples from their children , to whet their appetites the more after them . And indeede the best perfection of a Christian in his military condition is , in desire and expectation , and it is enough to him that , for that he hath Gods acceptation , who knowing whereof wee are made , and how unable to hold waite in the ballance of the Sanctuary , takes his best Gold with grains of allowance . The soule of man is like a Cipher , which is valued by that which is set before it : if it weary it selfe in the desire of earthly things , like the Silke-worme , it finisheth its worke with its owne destruction : but if on things above , when this earthly Tabernacle is turned to Ashes , there shall result a glorious Phoenix for immortalitie . There are no Cha racters better distinguishing a Christian , then those that are inward ( hipocrisie like sale-worke may make a faire shew outward , an hypocrite may performe external works but cannot dissemble inward affections ) and amongst them , none better discovers his temper , then the beating of the pulse of his desires , w ch this worthy Author ( who departed not without being much desired , and no lesse lamented hath most lively set forth in the ensuing Treatise , which a Christian holding as a Glasse before him , may discerne whether hee have life or no by these breathings . For the obiect here propounded , what more desirable then the chiefe good ? for the place , where can it bee more desired , then in his house , where his presence is manifested ? what better end to bee in that house , then to behold God in the beauty of holinesse ? what terme of happinesse better then for ever ? This was the desire of the holy Prophet David , and that it may be thy desire , is the desire of Thy Christian Friend , H. I. Imprimatur Tho Wykes . The Contents . Difference of things in the world . page 20 The scope of a good heart in the use of Gods ordinances , what it is . 25 Observation 1. The object of a Christians desire what , 23 Why said to be one thing 27 In respect of God , ibid In respect of the soule . 28 In respect of grace . 30 Vse . To shew the folly of worldly men in the neglect of theone thing necessary . 35 Thoughts and desires the the primitive issues of the heart . 37 How they are begotten 39 Obser. 2. The spirit of God in the hearts of his children is effectuall in stirring up holy desires . 42 Trial of desires whether true By their obiect . 44 By their fervencie . 45 By their constancie . ibid By their rise 47 By their end . 48 By their endeavours . 54 Vse . Exhortation to examine our desires . 51 Strong desires how to know when they are so . 57 Obser. 3 , Holy desires are to bee turned into prayers . 66 Reas. 1. Thereby wee maintaine acquaintance with God. ibid Reas. 2. Thereby we manifest a good conscience . 69 Obser. 4. Perseverance and importunity requisite in prayer . 70 God doth not presently answer our desires and why 78 Because he loues to heare us pray . ibid To keepe us humble . ibid To exercise our graces . 79 To make us prize his blessings . 80 To teach vs to use them better when we enjoy them ibid The having the spirit of prayer , better then the enjoyment of particular blessings . 81 Assurance before we pray to receiue what we pray for , no hinderance to prayer 84 Gods house what it is 91 Love of Gods children to good things constant . 99 Observa . 5. God is beautiful in himself 117 In his Church . 118 Especially in Christ. 121 Christ most louely in his greatest abasement . 125 The Church beautifull . In regard of the Angels 129 In regard of the ordinances . 13● The word preached . 133 The sacraments . 1●8 Discipline . 141 Ioynt service of God. 143 In regard of the Evidences of Gods loue . 146 Protection . 147 Effectuall calling . 148 Instification . 149 Sanctification . 150 Inward peace & joy . 152 The Church of God a Paradise . 157 Vse . Exhortation to bee in loue with the beauty of God and his house . 160 Carnall men see not this beauty and why . 163 True delight wherein it consists . 166 Happines of man what . 170 How to come to see the beauty of God. 172 Get spirituall life ibid Beg the spirit of revelation . 173 Labour to see our owne deformity , 176 Consider Christs relations to us . 177 A continuall necessitie of the ordinances , 183 Private duties must give way to publique . 186 Papists their error in addition . 192 There hath alway beene a Church . 198 Marks of the true Church . 199 Abuse of things takes not away their use . 200 What estate they are in that are cast out of the Church . 202 Tryals of our love to the beauty of Gods house , 206 How to come to see the beauty of Gods house . 213 Vse Gods means . ibid Come in faith . ibid Compare the excellency of Gods house with other things . 215 Desire God to reveale him . selfe in his ordinances . 225 Motives to labour to see the beauty of God himselfe , and of his house . 228 It makes us glorious . 229 Our soules are made for these things . 231 Least God remoue his ordinances . 234 A BREATHING after GOD. PSAL. 27. 4. One thing have I desired of the Lord , that I will seeke after ; that I may dwell in the house of the Lord all the dayes of my life ; to behold the beautie of the Lord , and to enquire in his Temple . THis Psalme is partly a Prophesie ; it was made after some great deliverance out of some great trouble . The blessed Prophet David , having experience of Gods goodnesse , sutable to the trouble hee was in , in the first part of this excellent Psalme , he shewes , His comfort , and His courage , and His care . His comfort it was altogether in the Lord , whom hee sets out in all the beauties , and excellencie of speech he can ; he propounds the Lord to him in borrowed termes . The Lord is my light , and my salvation , the strength of my life . So hee fetcheth comfort from God , the spring of comfort , the Father of all comfort ; hee labours to present God to him in the sweetest manner that may be , he opposeth him to every difficulty , and distresse ; In darknesse , he is my light ; in danger he is my salvation ; in weaknesse he is my strength ; in all my afflictions , and streights , he is the strength of my life . Here is the Art of faith in all perplexities whatsoever , to be able to set somewhat in God , against every maladie in our selves . And this is not simply set out , but likewise with a holy insultation , The Lord is my light and salvation , whom shall I feare ? It is a question proceeding from a holy insultation , and daring of all other things . The Lord is the strength of my life , of whom shall I be afraid ? that is one branch of his comfort . The second branch , and ground of his comfort , is the goodnesse of God , in the ruine and destruction of his enemies ; when the wicked , even mine enemies , and foes came upon me to eate up my flesh , they stumbled and fell ; he describes his enemies by their malice , and by their ruine : his enemies were cruell enemies , blood-suckers , eaters of flesh , wee call them Canibals : As indeed men that have not grace , if they have greatnes , & be oppposed , their greatnesse is inaceessible , oneman is a Devill to another : the Scripture calls them Wolves , that leave nothing till morning . As the great fishes eate up the little ones : so great men they make no more conscience of eating up other men , then oseating bread ; they make no more bones of overthrowing men , and undoing them , thenof eating bread . They eateup my people as they eatebread . But notwithstanding their cruelty , they were overthrowne , saith David , when my foes came upon me to eate up my slesh , they stumbled and fell : for , indeed , Gods Children , when they are delivered , it is usually with the confusion of their enemies ; God doth two things at once , because the speciall grievance of Gods childrē it is from inward and outward enemies ; he seldome or never delivers them , but with the confusion of their enemies ; so he sets downe his owne comfort in the Lord , by the confusion of his enemies . This will be most apparant at the day of Judgement , when Satan , and all that are lead by his spirit , all the malignant Church shall be sent to their own place , and the Church shall be for ever free from all kind of enemies . When the Church is most free , then the enemies of the Church are nearest to destruction ; like a paire of Ballance , when they are up at the one end , they are downe at the other : so when it is up with the Church downe goe the enemies , so here are the two branches of his comfort . Now his courage for the time to come , that is in the third verse : Though an Host incampe against me , my heart shall not feare : he puts the case of the greatest danger that can be , though an Host of men should incompasse me , my heart should not feare ; though warre rise against me , in this will I be confident . Here is great courage for the time to come . Experience breeds hope and confidence . David was not so couragious a man of himselfe ; but upon experience of Gods former comfort and assistance , his faith brake as fire out of the smoke , or as the Sunne out of a cloude : though I was in such , and such perplexities ; yet for the time to come , I have such confidence , and experience of Gods goodnesse , that I will not feare . He that seeth God , by a spirit of faith in his greatnesse and power ; he sees all other things below , as nothing , therefore he sayeth here , he cares not for the time to come for any opposition , no , not of an Army . If God be with us , who can be against us ? Hee saw God in his power , and then looking from God to the creature , alas , who was he ? as Michaia , when he had seene God sitting upon his Throne , What was Achab to him , when he had seen God once ? so when the Prophet David had seene God once , then though an Host incampe against me , I will not feare , &c. Thus you have his comfort in the double branch of it ; his courage also , and his confidence for the time to come . What is his care ? that is the next ( I will not analyse the Psalme farther then the Text ) after his comfort in the Lord , and in the confusion of his enemies , and his courage for the time to come , he sets downe his care , One thing have I desired of the Lord , and that will I seeke after , that I may dwell in the house of the Lord , all the dayes of my life , &c. This was his care ; he had so sweet experience of the goodnesse , and power of God being light , and salvation , and strength to him in confounding his enemies ; that he studyed with himselfe how to be thankfull to God , and this he thought fittest in the open great Congregation ; in the Church of God , among many others : therefore hee saith , one thing have I desired of the Lord , and that will I seeke after still , that I may dwell in the house of the Lord all the dayes of my life . Now in the words of the Text that I have read , there is conteined , the holy Prophets care , and desire set downe first in generall , one thing have I desired of the Lord , and that I will seeke after . And then a specification of that desire he specifies , what is that one thing hee desired , that I may dwell in the house of the Lord : with the circumstance of time , All the dayes of my life . Now after the desire in generall , set out here by the object , in generall ; the transcendent object , one thing have I desired of the Lord : and likewise by the frequency , and fervency of the desire , I will seeke after it still : I have desired it , and I will not cease : so my desire , it shall not be a flash soone kindled , and soone put out ; No , but one thing have I desired of the Lord , and that I will seeke still , I will not be quiet till my desire be accomplished , there is the generall desire , and the degrees of it . The particular is , that I may dwell in the house of the Lord. Then the grounds and ends of the particular desire , of dwelling in the house of the Lord , Because it is the house of God , there is a strong argument to moove him to dwell in the house of God , it is good dwelling where God dwells , where his Angels dwell , and where his Spirit dwells in the house of the Lord , there is one argument that moved him , I desire to dwell there , because it is the house of God , which is set out by the extent of time , that I may dwell in the house of God , all the dayes of my life , till I be housed in heaven , where I shall need none of these Ordinances that I stand in need of in this world I desire to dwell in the house of the Lord all the dayes of my life . Then the secondend is , To behold the beauty of God , that was one end of his desire , to dwell in the house of God , not to feed his eyes with speculations , and goodly sights : ( as indeed there were in the Tabernacle goodly things to be seene , ) no ; he had a more spirituall sight then that ; hee saw the inward spirituall beauty of those spirituall things , the other were but outward things , as the Apostle calls them , I desire to dwell in the house of the Lord , to behold the beauty of the Lord , the inward beauty of the Lord , especially . And then the third end of his desire is , That I may enquire in his Temple , hee desired to dwell in the house of God , because it was the house of God ; and to see the beauty of God ; the sweet alluring beauty of God , that appeared in his Ordinances : and then his desire was to dwell in the house of God , that hee might enquire more and more , of the meaning of God still , because there is an unsathomed bottome , and an endlesse depth of excel lency in divine things , that the more wee know , the more wee may , and the more wee seeke , the more we may seeke ; they are beyond our capacity , they doe not onely satisfie , but transcend it , therefore hee desires still further and further , to wade deeper into these things , to enquire in Gods Temple . Thus yee see the stateof the verse . There is a generaldesire propounded One thing have I desired of the Lord , & that wil I seek after . And then the desire specified , To dwell in the house of the Lord. And to see the beauty of the Lord , And to enquire in his Temple . These be the 3. ends . One thing have I desired of the Lord , &c. To speake first of this desire , generally propounded , One thing have I desired , &c. And then of the increase of it , in that hee saith , I will seeke after it still , he desired it , and he would seeke more and more after it . In the desire , consider , First the object , One thing . And then the desire or seeking it selfe . First the object , One thing . Was there but one thing for holy David to make the object of his desire ? was there but one thing needfull ? Alas this poor life of ours , it is a life of necessities ; how many things are needfull for our bodies ? how many things are needfull for the decencie of our condition ? how many things need we for our soules ? it is a life of necessities ; how then doth hee say , One thing have I desired ? yes ; his meaning is , comparatively , I seeke for other things in their order , and rancke , and as they may stand with the mayne : but indeed one thing principally ; all the rest will follow : Seeke yee first the Kingdome of God , and all the rest will be cast on you . The best way to have all other things , is to seeke one thing in the first place . Therefore in heavenly wisedome he saith , I desire unum uni●è , one thing after an entire manner , that I desire more then all things else . Hence we may see that , There is a difference of degrees of things . God hath established in the world degrees of things ; there are some good , & some ill by his permission , & of good , there are some that are greater goods , and some lesse , there are spirituall goods , and outward goods ; and of spirituall good , there are some that are meanes leading to that which is spiritually good , and some that are spirituall good things in their owne essence , and nature : the leading preparing things , are the meanes of salvation , the Word , and Sacraments , and being in the visible Church ; the true spirituall good , it he good that wee get by these things , faith and love , and spirituall inward strength . Now that there is degrees of things , the Prophet here insinuates when he saith , One thing have I desired , that is , of all these variety of things , hee desired the best that includes all in it . God to exercise the wisedome that hee hath given to man , hath planted adifference in the creatures , and hath given a faculty to man , to make a right choise in those differences : and then man makes a right choise , when hee chooseth as God chooseth : Now God makes choise of spirituall things to be the best things , and them he gives to his best friends ; he knowes they will make us good , and supply all outward wants whatsoever , and sanctifie all estates , and conditions to us ; and they are eternall , sutable to the spirituall nature of oursoules . God knowes this very well : therefore God hath set spirituall things , as the one only thing : & so the soule when it is made spirituall , and hath the Image of God upon it , it chooseth as God chooseth . One thing have I desired . But here it may be asked , why doth he say , One thing ? he desired not onely to live neare the Tabernacle ; but to heare and see , to have the Word read , and he desired thereupon Grace , and then nearer Communion with God by grace , to have more communion here , and fuller communion in heaven , here is more then one thing . I answere , it is all one , as a chaine that hath many linkes , yet it is but one chaine ; so all these are but one . I desire one thing ; What is that ? To live in the Church of God , to enjoy the Ordinances of God , and they will draw on faith , & feare , &c. the Spirit accompanying the Ordinances , it will be a spirit of faith , and repentance , and grace , and by those graces of faith , and the rest that accompany the Ordinances , I shall have nearer communion with God here , and eternall , and everlasting communion with God in heaven , and all these are but one ; because they are all linkes of one chaine . Therefore when he saith , One thing have I desired , he meanes that one thing that will draw on all other . That is the scope of a gracious heart , when it attends upon the meanes of salvation and lives in the Church ; not to heare that it may heare , and there an end , and to read that it may read , to performe it as a taske , and all is done : but to have the worke of the Spirit together with it , to have the Ministery of the Spirit in the Gospell , and the spirit to increase saith , and faith to increase all other graces , and so by grace to grow into nearer communion with God in Christ , that is the scope of every good hearer : therefore hee speakes to purpose , when he saith , One thing have I desired . But to speake a little more of the object , why doth he say , One thing ? First , it is from the nature of God , wee must have the whole bent , and sway of our soules to him , he will have no halting . The Devill is content with halfe , if we will sinne , because then hee is sure of all ; but God will have the whole heart , My sonne give me thy whole heart , and Thou shalt love the Lord withall thy heart , and withall thy soule ; the bent , and sway of the soule must be that way : for it is the nature of excellent things , except w● desire them in the chiefe place , they take state upon them , God takes state upon him in this case , hee will not have us serve him and Mammon , he will not have the heart divided . Then againe , it is from the nature of the soule , therefore hee saith , One thing . It is the nature of the soule , when it is upon many things , it can doe nothing well : therefore that I may be religious to purpose , One thing have I desired . A streame cut into many channels runs weakely , and is unfit to carry any thing . Babylon was so taken . They cut the River into many channels , and then hee that tooke it , easily passed over them . When the soule is divided into many channels , to many things , that it lookes after this thing , and that thing , and that with expence and intention of care , and indeavour . Alas , where is the desire of one thing necessary all the while ? For the soule cannot goe with that strength as it should except it mind one thing : the soule of man is a finite thing , therefore except it gather its strength , as a streame that riseth of many particular lesser rivers which makes it run strongly : so the soule it cannot desire one thing as it should , except it bring all other petty streames to it , and make that the mayne desire to be saved in another world , and to have communion and fellowship with God in Christ Jesus , by the Spirit of grace in this world , in the use of the meanes ; unlesse this be the maine care , the soule takes no good , when it is so much set on other things . Then thirdly hee sets downe this One thing , ( To dwell in the house of God , to grow in grace there , as a Cedar , to be a Tree planted there ) from the very nature of grace , which is to unite things to the mayne ; the Spirit of grace sets before the eye of the soule , heavenly spirituall things in their greatnesse , and excellency : and the Spirit of grace , seeing there are many usefull things in this world , it hath an uniting , knitting subordinating power , to rancke all things so , as they may agree to , and helpe the mayne . Grace confines the soule to one thing : man after his fall sought out many inventions , saith the Wise man : he was not content with his condition when he stood , but hee sought out many inventions . When man falls to the creature , he knowes not where to stay ; no creature can afford a stay , and rest , for the soule long , the soule is never quiet till it come to God againe , and that is the one thing the soule desireth . The soule being sanctified by the Spirit of God , it subordinates all things to this one thing . David desired many things besides this one thing , but not in that degree , but as they might stand with the desire of this one thing necessarie . Grace subordinates , and ranckes all things , so as that the best things have the preheminence . Therefore hee might well say , One thing , from the disposition , that grace hath to rancke all things to one . It is a promise in the Covenant of grace , saith God , I will give you one heart , as soone as a man becomes a Christian , he hath one heart , his heart before was divided , there was variety of objects it was set upon , God had the least piece , the slesh had a piece , and this delight , and that delight had a piece : but saith God , I will give you one heart , that is , a heart uniting it selfe in desire to the best things , and regulating all things , so as all shall be but one , that a man shall use the world as though hee used it not ; so as it shall helpe to the maine . As I sayd little streames they helpe the mayne streame running into it , so grace hath a subordinating power over all things in the world , as they may helpe the mayne . One thing have I desired ; and I desire other things as they may helpe the mayne ; Grace will teach us that Art , it hath a speciall Art that way . So wee see both in regard of God , and in regard of the soule being finite , and in respect of the wise disposing of grace that aymes at the mayne , and ranckes all things as they may helpe the mayne , he doth well say , One thing have I desired . This shewes the vanitie , and basenesse of every worldly man , that makes the mayne worke and labour his by-worke , and the by-worke , his mayne worke : that that is the One thing necessarie , is set after all . Indeed without grace this is so : The first worke of grace is to set the soule in order , to subdue base affections , to sanctifie the judgement : and when it hath set the soule in tune , and order , then it is fitted to set a right price on things , to rancke and order them as it should . So much shall be sufficient to unfold the object it selfe in generall , One thing . Have I desired . Now I come to the affection it selfe , set forth here by the degrees . One thing have I desired , and that I will seeke after . I have desired it , and I will desire it still , desires are the issues of the heart : thoughts , and desires are the two primitive issues of the heart : the birthes of the heart . Thoughts breed desire ; thoughts in the minde or braine , the braine strikes the heart presently . It goes from the understanding to the will , and affections ; what we thinke of that wee desire , if it be good . So thoughts and desires , they , immediatly spring from the soule . And where they are in any efficacy and strength , they stirre up motion in the outward man : the desires of the soule , being the inward motion , they stirre up outward motion , till there be an attaining of the thing desired , and then there is rest . Desire to the thing desired , is like motus ad quietem , as motionis to rest : when motion coms once to rest it is quiet : so desire which is the inward motion , it stirres up outward motion , till the thing desired be accomplished , and then the soule rests in a loving content , and enjoying of the thing desired . Now this desire it was a spituall desire One thing have I desired of the Lord. Holy desires they issue from choyce : a holy wise desire ( when it is not a meere notion ) it ariseth from a choyce of a thing that is good : for desire is nothing but the imbracing , and closing with a thing that is good . The understanding must choose the good first , before the soule imbrace it . The will is but the carryage of the soule , the furthering , and promotion of the soule , to the good things discovered : so it supposeth a choyce of good things . And choyce supposeth an esteeme of the things before we choose them . And that supposeth a deliberate judging , that workes an esteeme . So that it was no hastie sudden thing , this desire , but it rose from the sanctified judgement of David , that bred a holy esteeme of these excellent things ; the meanes of salvation , having the Spirit of God accompanying of them , containing such excellent comforts , as they doe . I say this desire supposes a right judgement , and thence an esteeme , thence a choyse upon all , choosing these things above all other contentments , and things in the world besides . For at this time he wanted in his family . the comfort of his wife and house , &c. Tush , what doe I regard these things ? if I could enjoy the sweet , and strong , and comfortable presence of God in his Ordinances , other things I could beare well enough , the want of house , and wife , and children , the pleasures , and contentments of my Country : therefore One thing have I desired . It was a desire out of a high esteeme and choyse of that one thing he speakes of . The point of Doctrine that I will observe in brief , ( because I hasten to the maine thing ) is this , that That the spirit of God , in the hearts of his children , is effectuall in stirring up holy desires . There is nothing tha charactizeth , and sets a stampe upon a Christian so much as desires , All other things may bee counterfeit , words and actions may bee counterfeit , but the desires and affections cannot , because they are the immediate issues and productions of the soule , they ate that that comes immediately from the Soule , as fire cannot bee counterfeit . A man may aske his desires what he is , according to the pulse of the desires , so is the temper of the man : desires are better then actions a great deale : for a man may doe a good action , that hee doth not love , and he may abstaine from an ill action that he hates not : but God is a Spirit , and lookes to the Spirit especially . It is a good Character of a Christian , that his desire for the most part is to good ; the tenour and sway , and bent of his desire is to good . One things have I desired : the spirit of God is effectuall in stirring up these desires . But how shall we know that these desires are the chief things to distinguish an Hypocrite from a true Christian , and whether they be true or no. To goe no farther than the Text : desires are holy , and spirituall , if they bee about holy and spirituall things , One thing have I desired saith David , what was that ? to be rich and great in the World , and to bee revenged on my enemies ? No , no , that is not the matter , I have many enemies ; GOD will take a course that they shall fall ; that that I desire , is to have neerer Communion with God , I desire to enjoy the Ordinances of God : so his desire it was set on spirituall objects , and that argued it was a holy desire . And then againe his desire , it was a fervent desire , as he saith , one thing have I desired & thatwil I seek after . It was not a blaze or flash , that was soon in , and soon out , it was not a meere veleitie , a kind of inefficacious desire : fervency shewed that his desire was sound , hee would not bee quieted without the thing accomplished . And then Constancy , when a man will not bee taken off , there is not the wickedest man in the Word , but he hath good flashes , good offers , and desires sometimes , Lord have Mercy upon me , &c. he hath good ejaculations sometimes : I but what is the bent and sway of his desires ? This was Davids constant desire : as it was about spirituall , and was a fervent , and eager desire , that he would not bee quiet , so it was constant : that that is naturall is constant , and that that is supernaturally naturall , that that is naturall in spirituall things it is constant , nature is constant . For how doth nature differ from Art ? Artificiall things are for a time : teach a creature beyond his nature , hee will shew his naturals , so let an Hypocrite act a part , if it be not his nature , he will soone turne to his naturals , and shew that he is an Hypocrite againe . Constancy and perpetuity in good things , a tenour of good desires shew that the heart is good , because it is costant . And then againe his desire here of DAVID , it was kindled from the love of God , and not out of base ends . Holy desires are kindled in the Soule from the love of God : for what saith hee here ? One thing have I desired , what was that ? To dwell in the house of the Lord , what to doe ? To behold the beauty of God : to see God in his excellency and beauty , and worthinesse . All his desire was from this , that his soule was enamoured with the beauty of Gods house . The love of God stirred up this blessed desire in the Prophet , therefore it was a holy and spirituall desire . Againe , as they spring from the love of God , so they tend to the honour of God : for what comes from heaven , goes to heaven backe againe : As waters that comes from a spring , they goe as high as the place they come from : so holy desires being kindled from heaven , from a Spirit of love , they goe to heaven againe : the love of God stirres them up , and hee seekes Gods glory , and honour , and inward communion with God in this . For a man out of a naturall desire , may desire holy things sometimes , to be free from such or such a sin , and to have such , and such a grace , not out of a desire to honour God : but if he had grace , hee sees he might escape troubles , he might be free from temporall judgements , and hee might ingraciate himselfe , and commend himselfe to this or that person , whom hee desires to benefit by , therefore hee desires as much grace as may helpe forward his intentions in the world , he joynes the world , and God together : oh no , these are not the desires that distinguish a Christian from another man : but those that spring from the love of God , that proceed inwardly from the truth of the heart , and that the things themselves please God , and that there is a lovelinesse in them , and that they tend to the honour of God especially , and our own good in a secondary place , this is a character of good desires . Thus we see , though I should goe no further then the Text , how we may distinguish holy and heavenly desires , from other desires . One thing have I desired , and that will I seeke , &c. Therefore let us examine what our desires are , what our bent is ▪ desires issue from the Will and affections , and they shew the frame of the soule , more then any thing in the world . As the springs in low places are discovered by the steames , and vapours that come out of the place : men gather that there is a spring below , because of the ascent of vapours : so the vapouring out of these desires , shew that there is a spring of Grace in the heart , they discover that there is a spring within . And let those that mourne in Sion , that have some evidence , ( though they are not so good as they would be : ) let them looke to their hearts : what is thy desire ? what is the bent of thy soule ? when a man is once converted and turned , wherein is his turning ? Especially , his minde and judgement , and esteeme of things as altered , there is a change of minde , and withall the desire , and bent of the soule is altered : that if a man aske him , and examine what the bent is of all the course of his life ; oh that God might be glorified , that his Church and cause might prosper , that others might be converted , this is the bent of his soule : not that hee might be great in the world , and ruine those that stand in his way , ( this shewes that a man is a rotten hypocrite ) the bent and sway of the soule shews what a man is . Because I would not have any deceived in the point , take one evidence and signe more with you , and that shall be in stead of all , and it is out of the Text too , One thing have I desired , and that will I seeke after ; not by prayer onely , but in the use of all meanes : as indeed hee was never quiet , till hee was setled againe in Sion ; nor then neither , till he had gotten materials for the Temple , and a place for Gods honour to dwell in . If desires be not the desires of the sluggard , there will be indeavour : as wee see in the desire of David here , One thing have I desired , and that will I seeke : he used all meanes to enjoy communion with God sweetly . The Slug gard lusts and hath nothing : so there are many spirituall sluggards that lust , and have nothing : because they shew not their desire in their indeavours : there will be indeavour , where the desire is true . For desire springs from the Will ; the Will being the appetite of the whole man , Voluntas appetitus , &c. The understanding carries not , but the Will : when the Will , will have a thing , it caryes all the parts ; hereupon when the desire is true , it stirs up all the powers and faculties to doe their dutie , to seeke to attaine the accomplishment , and possession of that that is desired . Those therefore , that pretend they have good desires to God , and yet live scandalously , and negligently , and will take no paines with their soules , alas it is the sluggards desire , if they take not paines to remoove all lets , and hindrances : for a man may know the desire of a thing is good , when hee labours to set the hindrances out of the way if hee can ; if the lets and hindrances be not impossible , hee will remove it if hee can . Therefore those that pretend this , and that , ( There is a Lion in the way ) when they might remoove it if they would , there is no true desire : for desire is with the remooving of all possible hindrances of the thing desired . But to resolve one question . How shall I know whether my desire be strong enough , and ripe enough or no , to give me comfort ? I answer ; if the desire of grace be above the desire of any earthly thing , that a man may say with David , One thing have I desired . I desire to be free from sinne , as a greater blessing to my soule , then to be free from any calamity : oh , it is a good signe . And surely a man can never have comfort of his desire , till his desires be raysed to that pitch . For none ever shall come to heaven , that doe not desire the things that tend to heaven , above all earthly things , nor none shall ever escape hell , that doe not thinke it worse , and more terrible then all earthly miseries . God brings no fooles to heaven , that cannot discerne the difference of things . Therefore let us know , that our desires are to little purpose if wee have some desire to be good , &c. but wee have a greater desire to be rich , and great in the world , to have such , and such place : if the desire of that be greater , then to be gracious with God. If we hate poverty , and disgrace , and want , and this and that more then sinne and hell , to which sinne leads , it is a signe that our judgements are rotten and corrupt , and that our desire is no pure spirituall desire : for it is not answerable to the thing desired ; there is no proportion . David saith here , One thing have I desired : his desire carryed him amaine to One thing necessary , above all other things whatsoever . Thus you see out of the Text , what are the distinguishing notes of true desires from those that are false . I need name no more , if we consider what hath beene spoken . Now for , our comfort , if we find these holy desires : oh ! let us take comfort in our selves : for God will fulfill the desires of them that feare him : holy desires , they are the birth of Gods Spirit , and there is not one of them that shall be lost : for God regards those desires , My groanings are not hid from thee ; my groanings in trouble : and desires of grace . There is not the least thing stirred up in the soule by the Spirit of God , but it prevayles with God in some degree ; answerable to the degree of worth in it : therefore if wee have holy desires stirred up by God , God promotes those desires , God will regard his owne worke , and to him that hath shall be given . Lord be mercifull to thy servants , that desire to feare thy Name , saith Ezechias . It is a plea that wee may bring to God , Lord , I desire to please thee , as it is , Isay 26. 8. The desire of our soules is to thy Name oh Lord ; Wee faile sometimes , that wee cannot performe actions , with that zeale and earnestnes , as wee should : but the desire , and bent of our soule is to thy Name . A Christian may make it his plea to God , truly our desires are towards thy Name , and wee have some sutable indeavours : and our desires are more that way , then to any thing in the world . It is a good plea , though wee be much hindred , and pulled backe by our corruptions . So much for that , the Act upon this object , One thing have I desired . Of whom doth hee desire it ? Of the Lord. One thing have I desired of the Lord. It was not a blind desire of the thing , but a desire directed to the right object , to God to fulfill it . Holy desires are such as we are not ashamed of , but dare open them to God himselfe , in prayer , and desires to God. A Christian , what he desires as a Christian , he prayes for ; and what he prayes for he desires ; he is an hypocrite else . If a man pray ( as Saint Austin in his confessions ) that God would free him from temptations , and yet is unwilling to have those loving baites from him , he prayes , but he doth not desire . There are many that pray , they say in their prayers . Lead us not in temptation ; and yet they run into Temptation ; they feed their eyes , and eares , and senses with vaine things : you know what they are well enough , their lives are nothing but a satisfying of their lusts , and yet they pray , Lead us not in temptation . And there are many persons that desire that , that they dare not pray for , they desire to be so bad . But a Christian what hee desires , he prayes for : I desire in earnest to be in the house of the Lord , I desire it of the Lord , I put up my request to him ; and what I pray to him for , I earnestly desire indeed . Learne this in a word hence , that , When wee have holy desires stirred up by God , turne them to prayers . A prayer is more then a desire ; it is a desire put up to God : let us turne our desires into prayers , that is the way to have them speed . One thing have I desired of the Lord. The reason why wee should in all our desires , make our desires knowne to God , is , to keepe our acquaintance continually with God. Wee have continuall use of desires of grace , and desires of mortification of corruptions , and of freedome from this , and that evill that is upon us : as many desires as we have , let them be so many prayers , turne our desires into prayers to God , and so maintaine our acquaintance with God. And we shall never come from God without a blessing and comfort : hee never sends any out of his presence empty , that come with a gracious heart , that know what they desire . And it brings peace with it , when wee make our desires knowne to God by our prayer , It brings peace that passeth understanding ; Ephes. 4. Put case God doth not heare our request , that he doth not grant what we aske ? The peace of God which passeth understanding , shall keepe your hearts and minds : So that when we put up our requests to God with thankefulnes for that wee have received , the soule will finde peace : Therefore I say , let us turne all our desires into prayers , to maintain perpetuall communion , and acquaintance with God : oh ! it is a gainefull and comfortable acquaintance . It is an argument , and signe of a good conscience , for a man to goe oft to God with his desires ; it is a signe that he is not in a wicked course : for then he dares not appeale to the presence of God. Sore eyes cannot endure the light : and a galled conscience cannot endure Gods presence . Therefore it is good to come oft into the presence of God : it shewes that the heart doth not regard iniquity . If I regard iniquity in my heart , God will not heare my prayers . It is an argument of a good conscience to come oft into the presence of God : but I will not enter into the common place of prayer . Wee see next his earnestnesse I have desired it of the Lord , and I will seeke after it . I will follow God still . Here is his importunity in prayer , his fervency , his uncessancy and perseverance , ( as the Apostle exhorts , ) hee persevered in prayer . I will seeke after it . In prayer , and in the use of all good meanes , I will doe what I can . So you see one qualification of prayer , it must be with perseverance , and importunity . God loves importunate suitors : though wee cannot endure to be troubled with such persons , yet God loves importunate suitors . As wee see in Luke 18. in the Parable of the Widow . God there vouch . safes to compare himselfe to an unrighteous Judge , that cared neither for God , nor man : yet the importunity of the Widow mooved him to regard her . So the poore Church of God , shee is like a Widow , with her hayre hanging about her . This is Sion , whom none regardeth : yet this Widow , the poore Church of God , and every particular member of it , they are importunate with the Judge of heaven , and earth , with God , and will not he more regard the importunity of his children whom he loves , and delights in that , Call upon him day and night ? will not he regard their petitions ; when an unrighteous Judge shall care for the importunity of a poore Widow ? Thus you see the excellent fruit of importunity in our blessed Saviour himselfe , and here in David , I will seeke after it , I will have no nay . Therefore wee are exhorted in the Scriptures , not to keep silence , to give God no rest , you that are the Lords remembrancers , keepe not silence , give him no rest : as Iacob with the Angell , wrastle with him , leave him not till wee have a blessing . As the woman of Canaan , let us follow him still , and take no nay . Oh this is a blessed violence ( beloved ) when wee can set upon God , and will have no nay , but renew suite upon suite , and desire on desire , and never leave till our petitions be answered . Can the hypocrite pray alway ? Would you know a comfortable note to distinguish an hypocrite from a true Christian ? take it hence , Will the hypocrite pray alway ? Sometimes he will pray ; but if God answere him not presently he gives over ; but Gods children pray alwayes ; if the ground be good , if they see the excellency of the thing , and the necessity , and withall joyne at the amiablenesse of it , that it may be gotten . When they see the excellency , and the necessity and usefulnesse of the thing , and the attainablenesse of it , and that it is attainable in the use of meanes , they need no more , they will never give over . That is the reason of that in the petitions , Thy Kingdome come , thy will be done in earth as it is in heaven . But can wee doe the will of God on earth as it is done in heaven ? and doth Gods glorious Kingdome of heaven come while wee are here in earth ? No , it doth not , but the soule that is guided with the spirit of prayer , it rests not in this or that degree , but prayes till it be in heaven , Thy Kingdome come , I have grace now , but I desire glory , Thy will be done , I desire to doe it as thy Saints in heaven ; though I cannot doe it : but I desire , and I will not give God rest , but pray , till all my prayers be answered in heaven ; and then I shall doe the will of God as it is done in heaven indeed . Thus we ought eagerly , and constantly to persevere in our desires , till they be fully satisfied , or else wee are but hypocrites . Let us make conscience I beseech you of this duty more then wee have done , and never give God over for grace , for strength against our corruptions ; for his Church : for the prosperity of the meanes of salvation : for those things that we have ground for ; let us never give him over till we see hee hath answered our desires . And when he hath answered our desires , let us goe on still to desire more : for this life is a life of desires , the life of accomplishment is heaven , then all our desires shall be accomplished , and all promises performed , and not before then . This is a life of desires , and we must be in a state of desires , and prayers still till we be in heaven . What is the reason that God doth not presently accomplish our desires ? There be diverse reasons . First of all he loves to heare the desires of his servants , hee loves to be sued unto : because hee knowes it is for our good . It is Musicke that best pleaseth Gods eares to heare a soule come to him to request , especially spirituall things of him which hee delights most to give , which hee knowes is most usefull , and best for us : this pleaseth him so marvellously , that he will not presently grant it , but leads us along , and along , that still he may heare more , and more from us . And then to keepe us in a perpetuall humble subjection , and dependance on him , hee grants not all at once , but leads us a long , by yeelding a little , and a little , that so hee may keepe us in a humble dependance . And then to exercise all our graces : for a spirit of prayer is a spirit of exercise of all grace , wee cannot pray , but we must exercise faith , and love to God and his Church ; and a sanctified judgement to esteeme what are the best things to be prayed for : and to exercise mortification , If I regardsinne , God will not regard my prayers . A spirit of prayer is a spirit that puts all into exercise : therefore God , to keepe us in the exercise of all grace answeres not at the first . And then hee would have us to set a high price upon what wee desire , and seeke after ; if we had it at the first , we should not set so high an esteeme and price of it . And then that , wee might better use it when we have it : then wee use things as wee should doe when wee have gotten them with much adoe , when we have won them from God with great importunity , then we keepe and preserve them as wee should . These , & the like reasons may be given , & you may easily conceive them your selves . Therefore let us not be offended with Gods gracious dispensation if he answer not our desires presently , but pray still : and if wee have the spirit of prayer continued to us , that spirit of prayer is better then the thing wee beg a great deale . Oft-times God answers us in a better kind , when he gives us a spirit of prayer : for increasing a spirit of prayer in us , he increaseth all graces in us ; what is it we would have ? This or that particular grace , but when God gives us a spirit of prayer , he answeres us better then in the thing we aske , for there is all grace . He will answer in one kind or other . But I will not be large in these points : you see then what was the affection of the holy Prophet , to that one thing . One thing have I desired . And he did not onely desire it , but turned his desire into a prayer , hee prayed to God , and hee not onely prayed once or twice , but hee seekes it still , till God vouchsafed to grant it . Well , but that that he prayed for , hee was assured of , and therefore what need hee pray for it ? hee had a promise , Psalme 23. 5 , 6. Hee shall prepare a Table before mine enemies , my Cup doth overflow . But what is that to this ? these be things of this life ? Oh! but saith he , God will be good to me in the things of another life , and all the dayes of my life too : Doubtlesse the loving kindnesse of the Lord shall follow me all the dayes of my life , and I shall dwell in the house of the Lord : hee takes in trust his dwelling in the house of God , and that the loving kindnesse of God should follow him all the dayes of his life , hee was assured of it , and yet here hee seekes it , and prayes for it . I note it , to shew that the assurance of the thing takes not away the earnestnesse of prayer . Daniel was assured Dan. 9. That God would deliver the Jewes out of Babylon : he had read Ieremies Prophesies , he knew the time was accomplished ; yet we see what an earnest prayer hee makes there . Christ knew that God heard him in all his desires , that he should have all good from God , being his onely Sonne , yet he prayed whole nights sometimes , and a whole Chapter Ioh. 17. is an excellent prayer of his : so that the assurance of the thing , takes not away prayer to God : nay it stablisheth it , for God so makes good his promises for the time to come , as that hee makes them good this way , hee will be sought to by prayer . And I may know hence that hee will make good his promises for the time to come to me , if I have a spirit of prayer for them : if I pray for perseverance to the end , that God would vouchsafe me grace to live in the Church , and to grow up as a Cedar ; God surely meanes to grant this , because hee hath given me holy , and gracious desires , which he would not have given me , but that hee meanes to give the thing . For this is an encouragement to pray , when I know I shall not loose my labour , I pray , because I have a promise to have it , and I know the promise runnes upon this ; But I will be sought unto of the house of Judah for this , Ezek. 36. For if wee have it , and have not sought it by prayer , for the most part we cannot have a comfortable use of it , unlesse we have things as the fruite of our prayers : though there be not a particular prayer for every particular thing we have of God : yet unlesse it be the fruit of the generall prayer , that wee put up daily , we cannot have comfort in it : if God give it by a generall providence as he fills the bellies of the wicked with good things . But if we will have things for our good in particular , we must receive them as the fruite of our prayers from God , you see here he seekes , and desires that that hee had a promise to have , one thing have I desired of the Lord , and that will I seeke . That I may dwell in the House of the Lord. It was generally propounded before , One thing have I desired , and that will I seeke after , with all my might , and what is that ? the specification of it is this , That I may dwell in the House of the Lord for ever . His desire is , not only to be in Gods house , but to dwell in it , to abide ; and not for a little while , but to dwell , and to dwell all the dayes of my life . The House of God then was the Tabernacle , the Sanctuary , the Temple was not yet built : he desired to be neare the Tabernacle , to dwell in the Sanctuary , the place of Gods worship . In the Tabernacle , which in those times was the House of God , there was the Arke , and the mercy-seate ; types of many glorious things in the new Testament , the Holy of holies , &c. And hee desired to dwell in the Tabernacle , to be neare the Arke , the House of God , why ? because God manifested his presence there , more then in other places . The Arke hath Gods name in diverse places of Scripture ; because God gave his answers in the Arke , in the Propitiatory , or Mercie-seate , they came there to know his meaning , what hee would have ; he gave his answers there . He is said to dwell betweene the Cherubins : there were two Cherubins upon the Mercy-seate , and God is said to dwell betweene the Cherubins : that is , there he was present to give answers to the high Priest , when hee came to aske . David knew this well enough , that God had vouchsafed a more speciall presence in the Tabernacle , then in all the places of the world , and therefore saith he , I desire to dwell in the house of the Lord all the dayes of my life . House , we take for the persons that are in it , and persons that are ordered , or else it is a confusion , and not a house , it is a company of those that are voluntary , they come , not by chance into our house , those that are members of our Society : but there is an order , there is a governour in a house , and some that are under government , and there is a voluntary conjunction , and combination . So the Church is a voluntary company of people that is orderly , some to teach , and some to be instructed , and thereupon it is called a house . And it is called the House of God , because he is present there , as a man delights to be present in his house . It is the place where God will be met withall . As a man will be found in his house , and there hee will have suitors come to him , where hee reveales his secrets ; A man rests , hee lyes , and lodgeth in his house ; where is a man so familiar as in his house ? And what other place hath he such care to protect , and provide for as his house ? And he layes up his treasures , and his jewels in his house : so God layes up all the treasures of grace and comfort in the visible Church . In the Church hee is to be spoken with as a man is in his house ; there hee gives us sweet meetings ; there are mutuall spirituall kisses . Let him kisse me with the kisses of his mouth , Cant. 1. A mans house is his Castle as we say , that hee will protect and provide for . God will be sure to protect , and provide for his Church . Therefore hee calls the Church of God , that is , the Tabernacle ( that was the Church at that time ) the house of God. If wee apply it to our times , that that answers the Tabernacle now , is particular visible Churches under particular Pastors , where the meanes of salvation are set up , particular visible Churches now are Gods Tabernacle . The Church of the Jewes was a Nationall Church : there was but one Church , but one place , and one Tabernacle : but now God hath erected particular Tabernacles , every particular Church & Congregation under one Pastor ▪ their meeting is the Church of God , a severall Church independant . Our Nationall Church , that is , the Church of England : because it is under a government Civill , which is not dependant upon any other forraine Prince , it is a particular Church from other nations . In that God calls the Church his House , it shewes the speciall respect that hee hath to his Church . God though he be present every where , yet he is present in another manner in his Church . As for instance , the soule is present in all the parts of the body : but the soule as farre as it understands , is onely in the braine , as farre as it is the fountaine of life , it is in the heart : it hath offices , and functions in all the parts : but in the speciall function , the rationall function of it , as it discourseth , and reasoneth , it is in the braine : so ( for our apprehension sake ) God is every where : but as hee sanctifies , and poures out his blessings , and opens , and manifests his secrets , so he is in his Church especially . God is every where , but hee is in another way in heaven then in other places , hee is there gloriously : so in earth hee is every where , but he is in another manner in the Church , ( the heaven upon earth ) then in other places , hee is there as in his house to protect them , & provide for them , as his family , and there hee abides by his Ordinances , and takes solace , and delight ; God delights himselfe in his Church , and Children , that attend upon his Ordinances ; where Two or three are met together , I will bee in the middest of them . When Gods people meet together in the Church , God is present among them . So you see in what respect , the Tabernacle then , and particular Churches now ( which answer it ) are called the House of God. Let us learne this for our duty as well as consider our comfort , in that the Church is the House of God , let us carry our selves as wee should , decently in the house of God. Those that are to looke to the house of God , they should purge out all uncleane corners , that God may delight to dwell in his House still , that we give him no cause to depart out of his House . That I may — Dwell in the house of the Lord , &c. The act here is , that I may dwell in the house of the Lord. Hee did not desire to be in it for a day or a little time , to salute it , and so to leave it : but to dwell in the House of the Lord , and to dwell there for ever . You see here that Christians have a constant love to the best things , a constant desire to dwell in the house of God. You may thinke it a strange desire of this holy man to dwell in the House of God : but thinke then of the continuednesse of his desire , it was even to heaven it selfe , he desired to dwell in the House of God for ever . For what end ? I desire to dwell in the House of God , that I may dwell in the love of God , and in the care of God to me in Christ for ever . I doe not desire to dwell in the House of God , as it is a meeting , and there an end : but I desire to dwell in the House of God , that I may dwell in the love and care of God , and not onely dwell in his care and love to me , and his care and esteeme of me , but that I may dwell in my love to him , that I may abide in his love , and faith in him , that I may abide in Christ. It is not onely for a man to abide in the House of God , and goe no further then so , but to abide in the love of God , and in our love , and care , and faith , and dependance upon him , to make God our house to live , and walke , and abide in , to dwell in God , as Saint Iohn saith , not onely in the House of God , but God himselfe . And the upshot of all his Notes, typically marginal, from the original text Notes for div A12168-e290 Hag. 2. 7. Notes for div A12168-e1720 Contents of the former part of the Psalme . 1 Davids comfort . 1 In Gods goodnes to himselfe . 2 Cor. 1. 4. 2 In the destruction of his enemies who are described . 1 By their malice . 2 By their ruine . 2 Davids courage . 3 His care . Division of the Text. Quest. Answ. Difference of things in the world . Quest. Answ. The scope of a good heart in the use of Gods Ordinances . The scope of a good heart , in the use of Gods Ordinances . The Prophet saith , One thing have I desired . 2 In respect of God. 2 In respect of the soule . 3 In respect of grace . Vse To shew the vanlty of wordly men . Thoughts and desires the first issues of the heart . Motion stirred up by desire . Holy desires arise 1 From Christ. 2 Esteeme . 3 Deliberate judging . Observ. The spirit stirres up holy desires , in Gods children . Quest. Answ. Desires are true . 1 By the object . 2 Fervency . 3 Constancie . 4 From Gods Love. 5 Tend to Gods honour . To examine our desires . Simile . Vsing all meanes and remooving all hinderances . Quest. Answ. How to know good desires are strong . Isay 26. 8. Object of Davids desire , God. August . Observ. To turne desires into prayers . To keepe acquaintance with God. Ephes. 4. Note of a good conscience . Davids importunity . Observ. Perseverance , and importunity requisite in prayer . Luke 18. Quest. Answ. Answ. God doth notanswer our desires presently . 1 God loves to heare our prayers . 2 To keepe us humble . 3 To exercise our graces . 4 To praise Gods blessings . 5 To use them better . A spirit of prayer better then particular lessigs . Object , Psal. 23. 5. 6. Answ. Assurance of that we pray for , no hinderance to prayer , Dan. 9. Ioh. 17. Ezech. 36. Specification of Davids desire . To dwell in the House of God. House what . House of God. Cant. 1. Gods respect to his Church . Simile . To carrie our selves decently , in Gods. House , Love of Gods children to good things constant . David desired to dwell , 1 In Gods love to him , 2 In his love to God. 
A25344	----	Against Babylon and her merchants in England one groan more breathed forth from the grief of the spirit, for the sufferings of the saints ... / written by one that travels in spirit for Sions deliverance, John Anderdon. Anderdon, John, 1624?-1685. This text is an enriched version of the TCP digital transcription A25344 of text R32930 in the English Short Title Catalog (Wing A3078). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 34 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A25344 Wing A3078 ESTC R32930 12786432 ocm 12786432 93883 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25344) Transcribed from: (Early English Books Online ; image set 93883) Images scanned from microfilm: (Early English books, 1641-1700 ; 1518:1) Against Babylon and her merchants in England one groan more breathed forth from the grief of the spirit, for the sufferings of the saints ... / written by one that travels in spirit for Sions deliverance, John Anderdon. Anderdon, John, 1624?-1685. 15 p. Printed for Robert Wilson ..., London : 1660. Reproduction of original in the Bodleian Library. eng God -- Wrath. Conversion. A25344 R32930 (Wing A3078). civilwar no Against Babylon and her merchants in England; one groan more, from under the altar, breathed forth from the grief of the spirit, for the suf Anderdon, John 1660 6162 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2006-02 TCP Assigned for keying and markup 2006-02 Aptara Keyed and coded from ProQuest page images 2007-02 Taryn Hakala Sampled and proofread 2007-02 Taryn Hakala Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion AGAINST BABYLON AND HER MERCHANTS IN ENGLAND ; One Groan more , From under the Altar , breathed forth from the grief of the Spirit , for the Sufferings of the Saints , by reason of her Cruelties and Abominations , and the filthiness and of her Fornications . Under the burthen of Gods wrath against the present Rulers , Priests and People of England , that repent not and give glory to God ; that have drunk of her Cup , and Refuse to come out of her at Gods Call , but remain in the false Church and Worship still , that 's not taught by Gods Spirit . With a Warning to all such , that they prepare to meet the Lord in the Way of his Judgements ; and as they have partaken with her in her sins , that they expect also to partake of her plagues which are ready to be poured forth from the Lord God , who is mighty that judgeth her , and will certainly avenge the blood of the Martyrs on her , for Babylons Destruction is Gods Determination in England , and the world . Behold your Day is past and the Night cometh , and Gods fulfilling Day draweth nigh . Therefore let all the Lords People hasten out of Babylon , in which all men are that follow not the Light of the Lamb , that are not guided & led by the present Teachings of Gods Spirit , & let them that are faithful in the Land , be faithful still to follow the Lamb whithersoever he goes , for it s given to him and his Followers to overcome . Written by one that travels in spirit for Sions deliverance , JOHN ANDERDON . London , Printed for Robert Wilson , in Martins near Aldersgate , 1660 To those of the present RULERS PRIESTS and PEOPLE OF ENGLAND , That repent not and give glory to God . Cain hath slain his Brother Abel , because he was more Righteous than himself ; Therefore thus saith the Lord , WOe to that bloody City , to that rebellious house , whose Tents are the coverings of Antichrist , whose deeds out-pass the deeds of the wicked , whose habitations are the habitations of cruelty , which murther the just and shed the blood of the innocent , whose iniquities cover the Earth , as the waters cover the Sea ; whose abominations are gone up to Heaven , that the holy God of Heaven and Earth is provoked to anger against you ; who yet say in your hearts , is not our strength great , and is it not our right to Reign , and is not this great Babel that we have built ? wherein you intend to make you a name , that you may not be scattered in the Earth , as a people driven out from the presence of the Lord : And the arm of flesh is your confidence ; as if the strength of Sodom and Egypt should keep you from the wrath of the God of Israel ; and that great Whore Mystery Babylon the Mother of Harlots , that rides on the scarlet-coloured Beast , that decks her self with fine Linnen , Purple and Silk , whose Merchandize is on Gold and Silver , and precious Stones , on Wine , and Oyl , and fine Flower , and Wheat , and Beasts , and Sheep , and Horses , and Bodies , and Souls of men , who hath drunk the blood of the Saints , now saith in her heart , Am not I a Queen , and shall see no sorrow ? And her Merchants and Tradesmen of all sorts , ranks and orders , cry aloud , great is Diana of the Ephesians , because of their crafts which brings them their gain from their quarters ; her Prophets prophesie falsly , her Priests bear rule by their means , and the people love to have it so ; who say unto them that despise the Lord , ye shall have peace , and to them that walk after the imaginations of their own heart , none evil shall come upon them ; so that they are Prophets of lyes , deceit and falshood , that say , the wicked shall prosper : And a horrible thing is committed in the Land , the whole head is sick , the whole heart is faint , that from the sole of the foot to the crown of the head there is no soundness in you , but full of wounds and putrifying sores , full of corruption , which stink in the nostrils of our God ; yea , and your wayes are become wholly corrupt and abominable before the Lord ; So that Mercy and Truth , Righteousness and true Iudgement are not found amongst you ; but cruelty and oppression lodgeth within you ; for by Swearing , and Lying , and Killing , ye break out , and blood toucheth blood ; So that the Lord God is come down and will surely visit for these things , he hath taken view of all your actions and evil deeds done under the Sun , which grieve his Spirit all the day long , that his Soul is weary to bear your abominations which are great in the Land , for ye have not done the thing that is right in the sight of the Lord , but have provoked him more than any that have gone before you , having again set up the abominable thing in the Land which maketh desolate , and have not regarded the Counsel of the Lord , to walk in his wayes , and to bring forth Righteousness and Truth in the Earth , which the Lord expects ; that Christs Kingdome might be known amongst the sons of men , whose right it is to Reign , who is King of Kings , and Lord of Lords . But you would not have this man to Rule over you ; but have gone a whoring after the gods of the Heathen in false wayes and worships , after the corrupt lusts and wicked imaginations of your own hearts ; ye have stumbled also at that Stumbling-stone and Rock of offence , CHRIST JESUS the Light of the world , and the onely way to the Father , upon which many have fallen and are broken ; And what think ye , that they on whom the Tower in Siloe fell , were greater sinners than any that dwelt at Jerusalem ? Nay verily , ye also that repent not shall know , that it shall be more tollerable for Sodome and Gomorrah in the day of Gods Judgements than for you , who have had so much & large experience of the Lords wayes & dealings towards you and the people of these Nations , of what the Lord required at your hands in the day of your visitation , which ye have not regarded , but have cast the Lords Counsel behind your backs , and would not come to him who is the New and living Way , the Truth and the Life ; CHRIST JESUS the Light of the world , the rightful King and Law-giver of Nations , that ye might in him have found peace and rest in the Land of your Nativity ; that ye might have eaten the good of the Land , and prospered as the glory of Nations ; but ye have revolted and rebelled against the God of Heaven yet more and more ; and though he hath smitten you , ye have not regarded , but have forgotten him dayes without number ; and though he hath waited long also to be gracious unto you , to have gathered you , but ye would not , but are gone back again into Sodom and Egypt , into your bad old wayes of Sin and Iniquity , Superstition and Vanity , in the lusts of the flesh , the lust of the eye , and pride of life ; that your wickednesses and abominations are abounding in the Land more than ever , as if ye had said in your hearts , that God sees you not , and that the Lord hath forsaken the Earth , because his Judgements are not speedily executed upon such evil-doers as these are , that sit down to eat and drink , and rise up to play , and commit Whoredoms , and say , to morrow shall be as this day , and much more abundant ; as if your Return and all the strange Arts and Works of Wonder which the Lord hath wrought and brought to pass in this Nation , were even to this very end , that you might live at ease in the flesh in your pleasures , pride and vanities , and in cruelties and oppressions , to triumph over the just on your old dregs and lees of corruption , settled as if ye could not be moved . But blindness and security in judgement is happened unto you , that ye having eyes might not see , and hearts , and might not perceive , that the Lord God Omnipotent ruleth and reigneth in the Kingdoms of men , and giveth them unto whomsoever he will , that in the Clouds he is come to judgement , Yea and he will arise and plead the cause of the innocent , and by no means acquit the guilty : He will make Inquisition for the blood of the slain , and certainly avenge the blood of the Righteous , which cries loud from the Earth for vengeance upon Cain that hath slain his Brother , and his cruelty shall not passe unpunished , but he that hath done this wickednesse in the Land , with Gods Mark is he Marked , and shall become a Fugitive and Vagabond in the Earth , and shall seek to hide himself from the avenger of blood , but sin shall lie at his door , and Gods Righteous Judgements shall overtake him wheresoever he flies , because of his Brothers innocent blood , that ceaseth not to cry Day & Night for Justice to be done upon the Murderer , that hath slain the Just ; Yea and God shall multiply his Plagues and Judgements upon them that have shed Innocent Blood in the Land , and no Coverings shall hide them from the fiercenesse of Gods wrath ; neither shall the City that Cain hath built with Blood , nor the Towers of Babel , though never so lofty be able to shelter the wicked from the terrible stroak of Gods anger and just Judgements which hasten to be accomplished in this Nation ; for they are a Rebellious and Gain-saying people , with whom the Love and Mercies , the Patience and Long-Suffering of our God prevails not : But ye have hardned your Hearts , and stiffned your Necks even for a Day of Slaughter , that the Lord is weary to bear Your Iniquities , and to suffer with your sins any longer ; And therefore hath determined to cut short the work in Righteousnesse for the Elects sake , who are made as the dung of the Earth , and off-scouring of all things ; but the meek of the Earth the Lood will exalt , and the High and Lofty ones he will bring down from their Seats ; the wicked will he scatter in their imaginations . And all your Carnal confidences shall fail you in the day of great distress , perplexity and anguish that 's coming upon every soul that obeys not the Light , the Gospel of God , by which ye might have been gathered , and so have been honourable by doing the Lord service in the day of his love to you , if ye had known and considered the things that belongs to your Peace , and the Kingdoms happinesse . But now the Day is gone over Yourheads , Your Time is past , Your Glory shall be turned into shame ; Your Sun shall let at noon day , and the Night is come upon You , that Ye shall not see to work any more for the Lord ; but shall grope in the dark , to fulfill the measures of Your Iniquities , & Treasure up wrath against the Day of wrath , and Revelation of Gods just Judgments , until the overflowing Scourge of Destruction come upon You , for the Abominations that are gone forth into all the Land ; And who is there amongst all the Lords Servants in the Land , that shall say , Lord spare them ? against whom Gods wrath is kindled , and upon whom he purposeth to pour out the Vials of his sore displeasure ; because they have rejected his Son from being their King and Lawgiver in these Nations , unto whom all Principalities and Powers must bow ; whose Scepter is a Scepter of Righteousnesse , in which the establishment of Gods Government is for ever . And whither think ye to fly , and what think ye to do in the day of Your Calamity , who are covered over with the tents of the wicked , with sin and iniquity , as with a Garment , in that day when the Lord shall strip off all false coverings , and search and try you to the uttermost of his Judgements ? That as Gods Patience and Long-Suffering hath appeared more abundant to you than others , so shall his judgements and execution of his fierce wrath be more swift and sudden upon you : And as your Return hath been more wonderful in the eyes of the Nations , than those Noble Acts the Lord hath done before in the Land ; by so much the greater astonishment and Iudgements , Terrour and Amazement shall you be smitten : Yea and the nearer Israels deliverance out of Bondage is at hand , so shall the Plagues of AEgypt increase upon Pharaoh and his Host , who will not let Israel go to serve the Living God . And the Nations shall know that our God is the God of Abraham , the God of Isaac , and the God of Jacob , which worketh Wonders in the deep , and maketh war with Amaleck from Generation to Generation ; and who shall prosper that is against the Lord and his annointed ones , the chosen Generation that are blessed with Gods presence ? And who is there amongst all the mighty Host of the Uncircumcised , that shall lift a hand against the Sword of the Lord , and of Gideon , and prosper ? for its Gods determination that Christs Government in Righteousnesse and Truth shall be established in this Nation ; And blessed are that remnant that know it and are made subjects thereof , though all the World band against them , yet the Faithful followers of the Lamb shall prevail and raign with him on Mount Sion for ever and ever ; for God hath blest them , and who shall curse them ? And they that have been the envy of Nations in Gods work , shall be the Glory of Kingdoms ; and they that have been as it were not a People , shall become a great and mighty Nation , as they are Chosen , Faithful and True in the Lambs War of Righteousnesse , in which Victory and Dominion over all shall stand for ever , without Sword or Spear ; for the Lord God will work wonders in the Earth , and accomplish his great work in this the day of his Power ; the which ye will not believe , though a man declare it unto you : Behold therefore ye Despisers and wonder , when the day of Your misery cometh upon You , as a Thief in the Night , when there shall be none to deliver You , though You then cry to the Rocks and to the Mountains to fall upon You , and cover You from the wrath of the Lamb , who must reign until all his Enemies are subdued , and who shall withstand his Spirit or resist his Power , that he should not ride on Conquering , and to Conquer , until he hath accomplished Gods great work of Salvation in the Earth ? In which Reformation , Liberty and Freedom to the Sons and Daughters of Sion , is known , and perfect Peace and Establishment in Gods Covenant of Light and Life witnessed ; against which the Gates of Death and Hell shall not prevail ; Though the people rage , and the Heathen imagine mischief in their hearts , Yet the Lords work shall go on and prosper in the Land , to the shame and confusion of all the opposers thereof , who take not warning by the downfal of others that have gone before them . But here is our Rock that splits all the Powers of the Earth , even that Rock of Ages , of which Israel drank in the VVildernesse , out of which flows the VVaters of Life for ever : But ye have hewen out unto your selves broken Cysterns that will hold no water , and will not come to the Lord the Leader of Israel , and Fountain of Living VVaters , that Your Souls might live ; So that Your Rock is not as Our Rock . The Lord hath often Declared and Proclaimed Repentance to the Rulers , Priests and People of this Nation , from time to time , by his Servants the Prophets that have been sent forth in the Power of his Spirit , and that he expects a Worship in Spirit and Truth ( and a Government in Righteousnesse ) in this Nation to be established in his own way ; No longer in the oldnesse of the Letter , but in the newness of the Spirit ; and that he requires such to worship him , and that he will no longer be served with the abominations of the AEgyptians , which sit in Darkness & under the Power of Death , and come not to the Light of Life in which God is well pleased ; but this Seed of the Kingdom that 's likened to a Grain of Mustard-seed , is that which all the wise Builders in the worlds wisdom have stumbled at , and rejected as a thing Common and Unclean , and too mean and foolish for them to take Counsel of ; and so all their wisdom hath been confounded and turned into foolishness , because they would not become fools , that they might be wise in the way of Gods Salvation ; for it is a Righteous thing with the Lord , to stain the Glory of all flesh that hath been exalted above his Fear in the Earth , and that that which hath boasted and gloried above the Cross of Christ , should now be abased and ashamed , yea and shame shall cover the Faces of the Wicked , and all Vizards shall be taken off from all Faces , and every man shall appear to be as he is in the Day of the Lords Search in the Land ; and all the deceitful Coverings of Antichrist , stollen from the words of the Prophets , of Christ and the Apostles ( without the Life and Power of God in Christ Jesus ) shall be stript off , and found too narrow to hide from Gods wrath , as these that have gone before you , and exceeded you therein , finds true by sad experience , that it s not Words and Pretences , but Truth and Righteousnesse , ( the Coverings of Gods Spirit ) that saves and delivers 〈◊〉 People in the time of Straits and Distresse of Nations . And though you or others could now after so many Years experience , beget a Reformation and Worship ( of which there is little Hopes and less appearance ) that you could make your Image speak , even with the Tongue of Men and Angels , and come not into the right Spirit , to know the Voice of the True Shepheard Christ in you , all your Labours , Services and Performances of VVorship ( as you may call it ) would be no better than the cutting off a Dogs Neck , or offering of Swines Blood , which is altogether abominable in the sight of the Lord : For men have so long talked in words of Religion , Righteous Laws and Just Government to be set up and established , that the Lords Spirit hath been long grieved therewith , and he hath cast them out as unprofitable Servants , because they came not to the Light , to Gods Righteous VVitnesse and Principle in themselves , which teacheth men to do Iustly , to love Mercy , and to walk Humbly with their God ; for Gods Government is a Righteous Government , and its said on Christ ; And can men reasonably expect , that Ministers of unrighteousness , and Servants of sin and Satan , should set up a Righteous Government for God , as they stand in that Ground and Nature which is condemned by Gods Righteous Laws for ever ? Can he that is not Born of God , do the Will or VVork of God to his Praise ? Or can any evil Tree bring forth good Fruit ? no not one . It 's high time for men ( if ever they will ) come to the Light , to the Root and Ground of things in themselves that is good , that they may know of what Spirit they are of ; for most men in this Nation will confess ( I believe ) that there is a Spirit of Truth which doth the VVill of God , and there is a Spirit of error which is of the Devil , and against God in the VVorld ; Now that Spirit ( as the Scriptures testifie ) that confesseth that Christ is come in the flesh , is true , which is the Power of God that destroys the works of the Devil in the Creature , in the Root and Ground that is evil , from whence all wickednesse proceeds , even out of the heart of man where Satans seat hath been ; And so this same Spirit that reproves the world of sin , and condemns sin in the flesh , leads us and those that follow it , out of sin and transgression , and mortifies lust in the Root , and leads us into all Truth , and teacheth us to deny ungodlinesse and Worldly Lusts , and to walk Righteously , Soberly and Godly in this present World , no longer in the oldnesse of the Letter , but in the newnesse of the Spirit , according to the Rule of the new Creature , Christ in us the hope of Glory , which changeth and reviveth us in the Spirits of our Minds , whereby we are inabled unto every good word and work , according to the measure of his eternal Spirit working in us , in which we are taught to deny our own wills , and to do Gods will in Earth as it is in Heaven ; the enmity in the carnal Mind , being destroyed by the Crosse of Christ , which is the Power of God unto Salvation , unto all them that believe ; From which all people and Nations that turn away , they crucifie Christ , and do but cast lots about his Vestment , and retain at the utmost , but a form of godlinesse without the Power ; and so worship a God in their imaginations ignorantly , and come not to witness and feel the VVord of Life in themselves , which begets the Creature again into the likeness of Gods Image , by destroying and casting out that which is begotten in man by the Seed of the Serpent , which is Gods and the Creatures enemy . And so as the enmity is destroyed in the Root and Ground , and the cause of Seperation from God done away , so the word of Reconciliation comes to be known and witnessed ; for there cannot be Peace and Reconciliation with God , so long as that stands , even Sin and Iniquity which Separates from God , against which his wrath is for ever ; and there can be no Communion between Light and Darkness , no Fellowship between Christ and Belial , for he that is joyned to an Harlot , is one with the Harlot , and he that is joyned to the Lord , is one Spirit , unto which no unclean thing can be joyned ; Therefore he that will be joyned to the Lord , and know his Maker to be his Husband , must first know a Separation from sin and Satan , by the VVord of God which purifieth the Heart , and cleanseth us from all filthinesse of Flesh and Spirit ; And this is the Blood of sprinkling which cleanseth the conscience , the Life of Christ made manifest in us , in the measure of his Eternal Spirit given every one to profit withall , in which we come to know the Father and the Son , whom to know is eternal Life , without which in the presence of the Lord , all people and Professions are yet dead in sins and trespasses , and not come again out of the fall into Gods Creation which is blessed , but remains under the Curse , Enemies in their minds to God and Christ , by reason of wicked works . And as the Spirit of Truth draws the mind to within , to the knowledge of God in the heart , and worketh contrary to the will of man ; so the Spirit of Antichrist worketh with the will of man contrary to the Will of God in all things , and draws the mind forth into Airy conceptions , into vain Notions and Imaginations , of worshipping an unknown God afar off ; and he that is led by this spirit seeks self in all things , honour and praise of men ; delights to live in words , in the talk of Gods Work , Kingdom and Glory to come , and cannot endure to sit still to wait to feel the present work of Gods Power , and Enjoyment of Gods presence within ; for that destroys the Devils kingdom , root and branch ; for if lust by Gods Power be mortified in the heart before sin be conceived there , from whence shall it be brought forth ? For out of the heart proceeds Hatred , Malice , Murthers , Adulteries , Fornications , and all manner of sin and uncleanness ; So that there can be no hopes of better fruits , until the Tree be changed , until a new heart be known , wherein the Righteous Law of God is written , and the Light shineth ; that so out of a good heart , the good Treasures of life may flow forth , and fruit to the praise of God brought forth : And he is true indeed , that seeks not his own , but the glory of him that sent him , which is Christs work for ever , who is sent of the Father to do his Will in us , and we in him , according to the measure and operation of his Spirit in us , which worketh both to will and do according to his good pleasure ; in which as we wait and abide we are blessed for ever , and the body is kept in unity , and every member in its proper place and office , which is the Order of Saints , and Government of the Church in God , in which is peace and safety . And now ye Wise Men , Rulers , Priests and People of England , who will not be instructed by Gods Spirit , that ye might learn Righteousness , and live : All ye that refuse to come out of Babylon at Gods Call , that reject the Light of the Lamb , in which the Nations of all them that are saved must walk ; ye that will not cease to do evil and learn to do well , that will not break the bonds of the Oppressor , and let the Oppressed go free , but daily adde sorrow to the afflicted , and grieve the upright in heart in the Land ; whose fear towards God is not taught them by the precepts of men , whom the Lord regards and tenders as the Apple of his Eye , who have eaten his Passeover with bitter herbs , and the Lord will spare them as his choise Jewels in the day of his fierce wrath upon the wicked ; after so many years experience of the grace , favour , patience , long-suffering and goodness of our God , which should have led you to repentance , if you had obeyed Gods Voice , and followed his Counsel ; What have you now to plead for your selves before the Lord , whose wrath is turned against you , and the Testimony of a good Conscience ye have not , and who shall plead for you ? And what may be said on your behalf , that have neglected so great Salvation , and kept Christ Jesus so long out of his Right and Kingdom ; Why the Lord God whose wayes are equal and just , should not arise in his fierce wrath , and in his hot displeasure sweep you away with the besom of destruction , and give you your portion in that lake that burns with fire and brimstone ; and as ye have drunk of the VVhores Cup which hath made all Nations drunk with the VVine of her fornications ; and as ye have partaken with her in her sins , why ye should not according to Gods Righteous Decree and Judgement , partake of her plagues : Consider these things , and shew a reason if you can ? and who shall deliver you in the day of her judgements , from her plagues and torments which hasten , and in one day shall come upon her ? And the Spirit saith , Spare her not , but give her blood to drink , yea , fill to her double according to the measure of her abominations , for she hath drunk the blood of the Saints , and is worthy to drink the Cup of the Wine of Gods fierce wrath and indignation , without mixture ; And in the hour of her torments , when the Ten Horns , the Executioners of Gods vengeance on her , shall strip her naked and make her desolate , and shall eat her flesh , and burn her with fire , who amongst all the Lords people in the Land shall pitty her or plead for her ? But rejoice over her to see the smoak of her burnings , and give Praise , Honour and Glory to the Lord God Almighty , whose Judgements are Righteous and True , for that he hath avenged on her the blood of the Saints their fellow Servants , that have suffered and been slain for the Testimony of Jesus ; yea , and my spirit saith , Come Lord Iesus , come quickly , and give her the Cup of the Fathers fierce wrath to drink , for she hath corrupted the whole Earth with her fornications . And now thus have I written , that all the Lords People may hasten to come out of Babylon , and drink no more of her Cup ; and that all that remain in her , may expect to partake of her Plagues : And let all the faithful in the Land be faithful and watchful still , that a spirit of security and drowsiness , which is the shadow of death , come not over them while Judas the Traytor sells his Master , and betrayes the Son of man into the hands of sinners . But I say , watch and pray , and keep to the VVord of Gods Patience , that ye may be all kept in the hour of temptation and tryal that 's coming upon all flesh ; for wickedness abounds , and the flood is nigh ; I say , be faithful unto death , and ye shall have a Crown of life ; and account your lives of no value , that Gods glory may be made known amongst the sons of men ; and quit your selves like men , and faithful followers of the Lamb whithersoever he goes , to whom it s given to overcome , and ye shall be blessed for ever , and more than Conquerours , through him who is the Captain of our Salvation , in whom we are the called of the Lord in Truth and Righteousness , the redeemed Ones of the Earth , that shall reign with our King on Mount Sion for ever and ever ; where Salvation is for VValls and for Bulwarks , into which the enemy cannot enter , but is shut out into utter darkness , where is weeping and wailing , and gnashing of teeth , torments day and night , in that lake that burns with fire and brimstone , where the worm dyes not , and the fire is not quenched , in which the wicked and ungodly shall live for ever , which is the second death . Prepare therefore ye People of England , to meet the Lord in the way of his Iudgements , for his mercies prevail not with you , and your iniquities are almost full ; therefore the Lord hath a just Controversie with the Inhabitants of the Land , and will plead with all flesh touching his heritage ; for with much Patience and Long-suffering hath he tryed you all , and given you a Day and Time to Repent and Return , that ye might have brought your deeds to the Light , and the Transgressor to judgement in your selves , where Satans seat is , and so have escaped the wrath to come ; but ye would not , but have chosen darkness rather than light , because your deeds are evil ; so that ye sit down in confusion in Babylon that 's for destruction , and reject the instructions of Gods Spirit that hath called you , and would have brought you out of her ; And what can ye there expect in her , but to fall & perish together with her , whose Downfal certainly draweth nigh in this Nation of England first the figure of Nations ; for the Saints sufferings are daily encreased ( as the Goals bear witness , & their manifold other grievances and cruel oppressions in the land ) by her Sorceries , Whoredoms and Abominations ; and the Lords Spirit is grieved , which shall sink her down , even to the nethermost Hell , as a Milstone with violence by Gods Power cast into the bottom of the Sea , that shall never rise again : Let him see that can see , and read what the Lord is doing in England , as the first of the Nations in the Earth , wherein the wonderful works of the Lord declare themselves in the Revelation of Jesus Christ , in this the Day of his Power ; and let him that escapes the Judgements of the first Woe , repent and give glory to God before the second Woe come : Amen , Hallelujah . The 5th of the 9th Month , 1660. JOHN ANDERDON . THE END . 
A02058	----	An alarum to England sounding the most fearefull and terrible example of Gods vengeance, that euer was inflicted in this world vpon mankind for sinne: seruing generally as a warning for all people to eschew sinne, lest they partake of the like vengeance. By Robert Gray, preacher of the Word of God. Gray, Robert, 16th/17th cent. 1609 Approx. 156 KB of XML-encoded text transcribed from 73 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A02058 STC 12203 ESTC S120400 99855599 99855599 21099 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02058) Transcribed from: (Early English Books Online ; image set 21099) Images scanned from microfilm: (Early English books, 1475-1640 ; 1519:8) An alarum to England sounding the most fearefull and terrible example of Gods vengeance, that euer was inflicted in this world vpon mankind for sinne: seruing generally as a warning for all people to eschew sinne, lest they partake of the like vengeance. By Robert Gray, preacher of the Word of God. Gray, Robert, 16th/17th cent. [144] p. Printed by S. S[tafford] for Iohn Budge, and are to bee sold at his shop, at the great South dore of S. Paules Church, London : 1609. Printer's name from STC. Signatures: A B-I K¹. Cf. Folger Catalog which reports signatures: A-I, K¹ (A8, possibly blank, lacking, or perhaps printed as K1). Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Wrath -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2006-04 SPi Global Keyed and coded from ProQuest page images 2007-04 Ali Jakobson Sampled and proofread 2007-04 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion AN ALARVM to England , Sounding the most fearefull and terrible example of Gods vengeance , that euer was inflicted in this world vpon mankind for sinne : Seruing generally as a warning for all people to eschew sinne , lest they partake of the like vengeance . By Robert Gray , Preacher of the Word of God. Luke 13.3 . Except ye amend your liues , ye shall all likewise perish . LONDON . Printed by S. S. for Iohn Budge , and are to bee sold at his shop , at the great South dore of S. Paules Church . 1609. bookplate To the Right VVorshipfull Sir William Crauen , Knight , one of the Aldermen of the Honorable and famous City of London , Grace , health , and pr●speritie in this world , and the perpetuall fauour and presence of God in the world to come . RIght Worshipfull , it seemeth by the words of our Sauiour Christ in the Gospell , that those actions do chiefly continue our name and memory in the world , which are performed vpon Christ and his seruice : and that it is an iniurious and malicious practise , to conceale and smoother the bounty of those , who haue beene liberall in contributing to Christian and Religious exercises . Forasmuch therefore as you haue powred your costly oyntment vpō Christs head , more aboundantly than many other of your place and order , you may perswade your selfe , vpon the ground of Christs owne rule , which is infallible , that you haue layd a sure foundation for your name and memory , as long as the world endureth : and you haue also giuen iust occasion to those that haue tasted your large benignity , to giue the world knowledge thereof , to the end that others may bee mooued by your commendable example , to practise the like godly actions & they that are not able to imitate you in performance , may yet prayse God for you , and pray vnto God long to preserue you , for the further good of his Church , and the benefit of this gouernment wherein you are a Magistrate . To imitate you in performance , is neither the will nor power of many : yet I freely professe my selfe to bee one of those , which both praise God , and pray vnto God for you , being obliged thereunto , by receyuing some porcion of my maintenance , from your large contribution to the Lecture at Saint Antholines , where I am one of the morning Lecturers . In which regard , I haue presumed to present to your Worships patronage , these my poore labours sometimes preached there . If they may carry acceptation from you , and bring profit to any soule , I shall be abundantly satisfied . Howsoeuer , I commend their successe to GOD , their patronage to you , their vse to the world , desiring euery one , into whose hands this Booke shall come , as to take knowledge of your goodnesse , so to pray for your euerlasting happinesse . Amen . Your Worships in all respectiuenesse , Robert Gray , one of the Morning Lectures at S. Antholins . To the VVorshipfull Master Boothby , Master Iay , M. Venn , M. Moody , M. Dorington , M. Sprot , M. Moore , M. Washborne , M. White , M. Smith , of the Parish of S. Antholins London , and to all the deuout and zealous hearers of the Morning Lectures there , Grace , mercy and peace bee multiplied with God the Father , through IESVS CHRIST . SALOMON sayth , that there is a time for all things . The wisdome of man therefore , is , to know his time , & for all such actions as hee vndertakes , to make choyce of the fittest , & most commodious time , to effect and bring them to passe . In worldly things which are most agreeable to our nature , we account the Morning the best & most conuenient time of all the day besides : for reason & experience do teach vs , that in the morning our memory is the quickest , our sences the readiest , our natural powers the ablest , being reuiued , as it were , & hauing recouered fresh strength & liberty , by reason of that sweet sleepe , and comfortable rest , wherewith they were reposed the night past . And therfore the Student for his study , the traueller for his iourney , the labourer for his worke , and euery man in his place and calling , for such proiects as hee hath , chuseth the morning , as the fittest time , not onely to beginne , but also to further their enterprises . If therefore in things which are agreeable to nature , wee vse the morning , as an helpe to further vs in our actions , much more should wee make choyce of the morning , for those things which are lesse agreeable to nature , or rather contrary to nature , yea indeed , aboue nature , of which kind is praier , & hearing of the word of God : for nature doth not stirre vs vp to prayer , neyther doth nature waken vs early in the morning to heare the word of God. Prayer , and hearing of the word , go with our nature , as against the streame : and therefore it is very necessary , that the first thing that comes to our eyes in the morning , should be the Temple , the first thing that comes to our eares , should be the word of God , and the first thing that comes to our minde , should be prayer and thankesgiuing , that so we may walke with Eliah , al the day after , in the strength of those things which wee haue heard out of the word of God : and so wee shall vse our callings more carefully & conscionably , we shall be directed what to doe , and what to leaue vndone , and whatsoeuer we doe , we shall do all things the better to Gods glory , and the possessing of our owne soules continually in peace and patience . And truly , if wee consider the practise of the Saints of God , wee shall find , that they haue obserued the morning , as the fittest time for the exercises of their piety & deuotion . Abraham rose very early to sacrifice his sonne . Dauid preuented the morning light , & cryed : his eyes also preuented the night watches , to meditate in Gods word . Elkanah and his houshold arose vp early , and worshipped before the Lord in Shiloh . And the Prophet Esay in the person of the faithfull , saying , With my spirit within me will I seeke thee in the morning . Mary Magdalene came to visit the sepulchre of our Sauiour Christ very early , while it was yet darke . And as this hath bin the time , which the Saints of God haue chiefly chosen for the practise of their piety & deuotion : so wee read in the Scriptures , that God hath powred his blessings vpō men , more vsually at this time than at any other time of the day . Manna , that heauenly food , was by God giuen to the children of Israel in the morning . When the three kings of Israel , Iudah , and Edom made warre vpon the king of Moab , and were greatly distressed for water , in so much as the king of Israel cryed out for feare of the present danger , it pleased God in the morning , when the meate offering was offered , to send the three kings plenty of water , both for the army and for all their cattel . The holy Ghost came downe on the Apostles in the morning : for it was the third houre , which was between 7. and 8. of the clocke : so that it may be truly gathered , that they were before that houre exercised in hearing the word of God & prayer . Vpon which grounds , you that are of the Parish of S. Antholins in London , & you y t are the hearers of the morning Lectures there , are worthily to be cōmended : the one , because you haue founded a Lecture in that place , at the fittest time of the day , which , as hath bin prooued , is the morning ; wherein appeares your godly wisdome . The other , for repayring to heare the said Lecture ; wherin appeares your zeale and deuotion . Many Cōgregations haue done religiously in this kinde , but you surmount them all : for howsoeuer the word is to be preached in season , and out of season , ( and no time or season is vnfit for the hearing of the same ) yet they are to bee commended aboue the rest , which make choyce of the fittest time for this purpose . There bee some , which dare deride and slander this morning exercise ; but this ought not to derogate from the worthines & excellency of it ; for I neuer heard of any action , were it neuer so holy and vertuous , but it alwayes had aduersaries to impeach it . And this is a sure argument vnto me , that it is a seruice acceptable vnto God , aboue other of the same nature , because it is more depraued & slandered than any other : for the more diuine that any action is , the more enuy hath the deuil at it . Let none therfore be discouraged , or take offēce at this Lecture , if they heare it any way euil spoken of : but let this be my exhortation both to you that mayntayne it , & to you that repayre to heare it ▪ that you be not weary of well doing : for so is the will of God , that by continuing in well doing , you may put to silence the ignorance and malice of foolish men . Yours in the Lord , Robert Gray . AN Alarum to England . Gen. 19.23 , 24 , 25. 23. The Sunne did rise vpon the earth , when Lot entred into Zoar. 24. Then the Lord rayned vpon Sodom and Gomorra brimstone and fire from the Lord out of heauen , 25. And ouerthrew those Cities , and all the plaine , and all the Inhabitants of those Cities , and all that grew vpon the earth . MAny and fearefull haue bene the iudgements , which Almighty God from time to time hath executed vpon man for sinne : But of all the examples of Gods vengeance , this which he shewed vpon Sodom and Gomorrha for their impiety is most horrible and dreadfull : for whose eares do not tingle , whose flesh doth not tremble , whose hart doth not melt , to heare of such a sudden , strange , and mercilesse fire as this was , which like a showre of raine fell vpon these cities and destroyed them ? Wée read of the torments of hell , that they are vnspeakeable , and as the heart of man cannot imagine the ioyes which are prepared for the godly , no more can the heart of man imagine the miseries which are reserued in hell for the wicked and vngodly . Now of all the iudgements which God hath inflicted vpon man in this world , there is none which doth more resemble the paines of hell , then this wherewith Sodom and Gomorrha were ouerthrowne . Esay . 30.33 . it is sayd , that in Tophet there is burning fire , and a riuer of brimstone is there sayd to kindle it : and Reuel . 20.21 . it is sayd , that the diuell was cast into a lake of fire and brimstone ; and Reuel . 21.8 . all the wicked and vngodly are threatned to haue their portion in the lake that burneth with fire and brimstone , which is the second death . So that the torments of hel , and the iudgement wherewith Sodom and Gomorrha were destroyed , are fire and brimstone . As therfore the torments of hell are vnspeakable , and passe all other torments : so this vengeance which the Lord inflicted vpon Sodom and Gomorrha , resembling hell torments , is the most grieuous and fearefull vengeance , which euer was executed vpon any people in this world , & for this cause ought we more duly and seriously to consider it , to the end that the horrour and dread thereof might strike and imprint a feare and trembling in our hearts , to offend so great and mighty a God , which is able to punish and destroy the vngodly , euen in this world , with such horrible and fearefull punishments . And surely , if euer we stood in néed of precepts to admonish vs , of counsell to forewarne vs , or of examples to terrify vs , we now stand in néede of them in this hard and flinty-hearted age of the world , wherein neyther precepts nor counsell , nor examples of other folkes harmes can any thing preuayle with vs to make vs beware : what things soeuer were written before , were all written for our learning : all people before vs haue bene made examples for vs , yet nothing can moue vs or make vs wise , but wée are as inrespectiue of Gods iudgements , and as carelesse of his displeasure , as though we had neuer read or heard any thing , and so resolute are we in our impenitency , that if we should see Sodom and Gomorrah burning before our faces , the fearefull beholding of so strange an obiect might happely breede admiration and wonderment in vs , but repentance and amendement of life it would not . But Sodom lyes in the ashes of her destruction , and wée haue raked by the remembrance of her in the ashes of obliuion : Sodom is not so much as heard of by report in the day of our pride : her destruction was a wonder indéed : but we confirme the old prouerb , The greatest wōder lasts but nine dayes . And as the smoke of her and of her land sometimes ascended into the clouds , and so vanished : in like maner , the remembrance of her and of her destruction is perished like smoke , and forgotten as though it had neuer bene : yet wée practise her sinnes , and are corrupted more then shée in all her abominations : shée is a younger sister to vs in iniquity , and we iustify her in all our transgressions . What a madnes is this to forget the iudgement wherewith she was destroyed , and to practise her sinnes , which was the cause shée was destroyed ? This is to be penny wise & pound foolish ; for we may be well assured , that if we practise her sinnes , we shall taste of her iudgements . Therefore in her name I haue vndertaken to giue an Alarum to this City and this land , to eschew the sinns of Sodom , lest they burne in the iudgements of Sodom , and for the same purpose I haue made choise of this parcel of Scripture , contayning a true , plaine , and perfit relation of that feareful ouerthrow , which Almighty God brought vpon Sodom and her Cities for their abominations . In which ouerthrow we haue foure things especially to consider . 1. The suddennes of it : it was by Sun-rise . 2. The author of it , which was the Lord from the Lord out of heauen . 3. The maner of it , which was with fire & brimstone . 4. The generality of it , all the plaine , and all the Inhabitants of the Cities , & all that grew vpon the earth , were destroyed in this ouerthrow . Lastly , the cause of this sudden , fearefull , generall ouerthrow , which was sinne and iniquity . The suddennesse of Sodoms destruction appeares , in that the History reporteth , that it happened by the Sunne-rise in the morning : so that their destruction came vpon them vnawares . Ouer-night , they were all gathered together about Lots house , to breake open his dores ; and in the morning their owne houses crackle about their eares , & are burnt ouer their heads , and they themselues consumed in the same fire : They made Lot and his ghests haue an ill night ; but now they themselues haue a worse morning : for in their sinfull beds did the fire take them , or if they were risen from their beds , a showre of fire and brimstone gaue them a wofull good morrow : And though this fire and brimstone came downe in a showre of rayne , yet it was such a showre , as was not discerned , before it came : the Skye was not ouercast , the Sunne was not ouershaddowed with clouds , nor the firmament with gloomy and thicke darkenesse , as vsually it is before other showres : but the Sunne did rise as fayre and bright vpon the earth , as at other times , so that there was no cause to expect or feare such a showre , and by reason it hapned so soone in the Morning , it took some of them in their beds , some asléep some not throughly wakened , some apparrelling themselues , others preparing themselues to go about their sundry occasions , but none of them dreaming of such an hot seruice , as to haue fire and brimstone to their breakefast . When Almighty God brought that vniuersall floud vpon the old world , Noah was a Preacher vnto them of that age , and by preparing the Arke , he gaue them warning what was intended towards them . In like maner , when Iericho was layd leuell with the ground , the ruines of that City were in a maner made manifest vnto the Inhabitants thereof , by the seuen dayes compassing of it about , and the sound of the trumpets did , as it were , sound foorth their destruction vnto them : and euen vnto Pharaoh was Moses sent still the day before , to forewarne him , and giue him knowledge of the plagues which should ensue the day after : but in this destruction of the Sodomites , there was no man to forewarne them of it , no prediction to foretell it , no signe to demonstrate it ; so suddenly doeth vengeance take them , euen vnawares , and when they little thought of any such matter . From whence growes this instruction vnto vs , that such as continue and goe on still in their wickednes without repentance , shall suddenly be destroyed , before they be aware . God sendeth downe his vengeance suddenly vpon the wicked , euen when they cry , Peace , Peace , and all is well , then doth vengeance come suddenly vpon them , as sorrow commeth vpon a woman trauayling with child . This Elihu noted in his experience . They dye suddenly ( sayth he ) meaning the wicked , and the people shal be troubled at midnight , that is , when they looke not for it , and they shall passe foorth , meaning , the iudgements of God , and take away the mighty without hand , that is , quickly , or contrary to all expectation . Many and fearefull are the examples which we haue in the Scriptures concerning this matter : Lots wife turning her head awry , was her selfe at that very instant turned into a pillar of salt . Zimry and Cozby were both slaine amidst their filthines . Belshazzar in the height of his feasting , reuelling , and banquetting , had his iudgement laid vpon him . Dauid being astonied at the sudden destruction of the wicked , maketh an exclamation by way of admiration concerning this matter , Psalm . 73.19 . Oh how suddenly ( sayth he ) are they destroyed , perished , & horribly consumed ! And surely , the sudden destruction of the wicked is not onely terrible to them y t are striken with it , but it causeth as many to wonder , as eyther heare of it , or behold it : When the earth opened & swallowed vp Corah , Dathan and Abiram with their wiues and children , they themselues did not onely send foorth pittifull and rufull outcryes at the suddennes of their owne destruction , but all Israel that were about them , fled at the cry of them : death , come it neuer so gently , yet it is most terrible & dreadfull to nature , because it destroys nature : but sudden death is a degrée more fearefull then death , because death is the way of all flesh , and it is appoynted for all men once to dye : and therefore it is wisedome patiently to beare , and not to feare , that which cannot be auoyded : but sudden death is neyther common to all , nor necessary for any , but it is like a Kains marke , set vpon some few for examples sake , to warne others to feare and liue preparedly . In all worldly reason , it is better to dye in a moment , then of a long languishing sickenes . Therefore Caesar was wont to say , Repentinus & inopinatus finis vitae est commodissimus . But howsoeuer a long languishing sickenes is grieuous to nature , and tedious to flesh and blood , yet therein a man hath time to compose and set himself in order , to dispose and set his house in order , to yeld back his spirit to God which gaue it , with old Simeon to sing that Swanlike song : Lord , now lettest thou thy seruant depart in peace according to thy word : to giue testimony to the world , that he dyes in the true faith of Christ , and in loue and charity with all men ; so that he leaues a good report behind him , which as Salomon sayth , is better then a precious oyntment : But as for him that dyes suddenly , he can do none of these things , and therefore he leaues a suspition behind him , neyther can the iudging Nature of man hardly beléeue charitably of him : For indéed , to say the truth , where God will haue mercy , he commonly giues time to craue mercy : but when he strikes suddenly , it is a fearefull signe that he meanes to haue no mercy ; for so he threatens to the vngodly : His destruction shall come suddenly , he shal be destroyed speedily without recouery . These things being duly considered , we haue iust cause to pray with the Church in her Liturgy , From sudden death , good Lord , deliuer vs. But you will say , that we ought continually to liue so prepared and prouided for death , that we should be ready at all times , steale it neuer so suddenly vpon vs. True it is , such in déed should be our readines and preparation ; But yet this is no good argument , that therefore we should not pray against sudden death : for thus I will instance against it : Euery man is bound to prouide for his family , things honest and necessary for their reliefe and mainetenance , and he that doth not so , is worse then an Infidell : yet euery man notwithstanding must pray Giue vs this day our dayly bread . Our prouision for bread must not hinder our prayer for bread , neyther must our preparation for death hinder our praying against sudden death . But you will say vnto me , Doe you condemne all that dye suddenly ? or doe you thinke that sudden death is alwayes a spirituall iudgement ? What say you to good King Iosias , so much lamented by Ieremy , and commended by the testimony of Gods spirit in the Scriptures ? What say you to many good men , some drownd at sea ? some kild in fight ? some going well to bed , and found dead in their beds ? do you affirme , that sudden death to all these is a spiritual iudgement ? Surely , concerning Iosias , I answere , that he dyed not a sudden death : for he was wounded at Megiddo , and after he was wounded , he complayned to his seruants , that he was very sicke : wherevpon his seruants remoued him out of his owne charret , into an other , and afterward carryed him to Ierusalem , and there he dyed . Can Iosias be sayd to dye of a sudden death ? They doe but f●atter the world , which countenance the sudden death of their friends , with the example of Iosias : for where it is sayd , that he was taken in there nets , the Prophet doth not meane by Nets , the suddennes of his destruction , but rather the cunning deuices and stratagems which his enemies vsed to worke his ouerthrow : and so is Net taken , Iob. 18.8 . and in diuers other places besides . And as for such as perish at sea , they cannot be sayd to dye suddenly : for when a man sets his foote into a ship , he well knows , that there is but halfe a foots breadth at the most betwéene him & death ; so that a mans entrance into a ship to goe to sea , is , as it were , an entrance into some dangerous sickenes : and commonly there is some storme before a shipwracke , which is a good premonition of ensuing danger ; & when a man is vnder water , he is not presently depriued of life , but there is some reluctation of Nature , in which time of reluctation , there may be many a déep sigh sent vnto God for mercy and forgiuenes ; and as it is with those that goe to sea , so it is with those that goe to fight : who knoweth not , that the chance of warre is vncertaine ? & therfore when a man goes into the field to fight , he should make account that he lies him downe vpon his sick-bed . The Drums and Trumpets are to him as so many bells , that sound forth his dolefull knell : The Arrowes , the Pikes , the shot of all sort , are messengers of death vnto him , so that he cannot be said to die suddenly : but that man dyes suddenly , who being in perfect health , and frée from all imminent danger , is so depriued of life , that there is no reluctation of Nature to bée perceiued . And what are we to iudge of such ? Surely , concerning such , we are not onely to consider the present condition of their death , but also to looke backe to their liues formerly past ; and if we find them to haue liued in al good conscience before God and men , and to haue béene busied in some holy or charitable action at the howre of their death , these men , doubtlesse , dye in the fauor of God ; & sudden death is but a temporall iudgement vnto them ; & it were against the rule of charitie & piety , to iudge otherwise of them : for of what kind of death soeuer a iust man dyes , it shal be wel with him , & his soule shal be at rest : but if a man hath all his life time liued wickedly & vnconscionably , and be also taken by death in some vngodly & vncharitable action , out of al question , suddē death is a spiritual iudgment to such a man , as it was to the Sodomites here in this place , whom the Apostle S. Iude doth definitiuely condemne , saying , that they suffer the vengeance of eternal fire . Let this therefore be the vse of all that hath bin said , euen to pray against sudden death , & yet to liue alwaies so prepared for death , that we may be ready at all times with the fiue wise virgins in the Gospel , to go in with the bridegrome , & be partakers with him of al his pleasures which indure for euermore . Now we are in the 2. place to consider the Author of this fearefull ouerthrow , wherewith Sodō & Gomorra were destroyed ; & that was the Lord : for the text saith , The Lord rayned vpon Sodom & Gomorrha brimstone & fire frō the Lord out of heauen . The phrase of spéech here vsed , séemeth somwhat strange , & therefore diuers men haue diuersly interpreted it ; some haue thought it to be nothing els but a speach proper to the Hebrew tongue : others haue thought it a redundancy of speach : some againe haue thought , that the holy Ghost would , by this forme of speach , note vnto vs a miraculous and extraordinary action , aboue and beyond the course of nature : but in reading the ancient fathers , we may finde , that they did vrge this place against certaine Hereticks of their time , to proue the eternity of Christ . So Marcus Arethusus in the Sirinian Counsell alledged these words against Photinus , expounding them thus , The Lord Christ , to whom y e Father hath committed all iudgement , did rayne from the Lord Iehouah his Father , brimstone and fire out of heauen . So that Almighty God by his Sonne , did execute this fearefull vengeance vpon Sodom and her Cityes . There was neuer any thing which hapned in the world , eyther so miraculous or extraordinary , but there haue bene euer some , which haue eyther douted of the truth of it , or disputed about the true cause of it . Some haue doubted vpon the truth of Noahs floud : Others haue attributed the cause thereof to the constellation of the Starrs , or to fatall necessity . Concerning the destruction of Sodom and Gomorrha , there be that do attribute it to the nature of the soyle : for the country ( say they ) being full of pitch & slime , and other combustible matter , the fire that destroyed these cities , did burst forth of the earth . Which assertion of theirs is cleane contrary to the Scripture here in this place , which sayth , that it came from heauen . And amongst vs at this day , if any strange accidents do happen eyther in the Ayre or in the Earth , or in the Waters , we referre them to some naturall cause or other , being vnwilling ( as it were ) to acknowledge God to haue a hand in them . And why should we be so willing to séeke out causes in nature for such things as fall foorth strangely in the world , and so vnwilling to intitle the God of nature in them ? God made the Starres , and the Planets , and the rest of the celestial bodies of that kind , to be for signes , and seasons , & dayes , and yéeres : and this is the right and lawfull vse of them by their creation . Let them be for signes , saith Almighty God , but not for causes . Astra demonstrant , non necessitant : The Starrs doe sometimes foreshew such things as happen , but they are not the inforcing causes of such things as happen . Most impious therefore and blasphemous it is , to ascribe these things to the influence and operation of the Stars : for it is to rob God of his honour , to derogate from his power , to ouerthrow his prouidence , and to tye God to secondary and subordinate causes , and in respect of our selues , it extinguisheth the feare of God in vs , it hinders our repentance and conuersion vnto God , it drawes vs to Atheisme , and to a flat contempt both of God and his Iudgements . Pharaoh was not mooued with all the miracles that Moses & Aaron could doe , so long as hée saw his Sorcerers could doe the same ; because he attributed , whatsoeuer was in those miracles to Art and Nature , and not to the power of God. The beasts of the field doe not tremble at the braying of an Asse : but they are horrible afraid at the roaring of a Lyon. So we tremble not , we are nothing afraid , we are not mooued with any thing , be it neuer so strange , so long as we are perswaded it comes from naturall causes : but when we acknowledge the hand of God in such things as befall vs , this bréeds in vs a feare of his Maiestie , and we are the sooner mooued to repentance and amendment of life . Origen is very bitter against these starre-gazing Naturalists , and sayth of them , that Dum alias stellas beneficas , alias maleficas faciunt , os suum in coelum aperiuno : Whiles they make some Planets beneuolent , and some maleuolent , they open their mouth against heauen it selfe . And that ancient Counsell of Toledo , holden in the foure hundreth yéere after Christ , decréed thus against them , Si quis Mathesi aut Astrologiae existimat credendum , Anathema sit : Let him be accursed , y t thinks there is any credit to be giuen to Astrology , or Mathematisme . What comfort , I pray you , can any man haue , to thinke y t the Planets are the causes of such things as happen in the world ? Admit the Planets could hurt vs : can they heale vs , when they haue hurt vs ? can they relieue vs , when they haue plagued vs ? can they helpe vs , when they haue crost vs ? That man therefore must néeds be comfortles in his afflictions , that attributes the cause of them to the influence of the Starres , or to Fortune , or to necessity , or to any other secondary cause whatsoeuer . But as the Lord Iehouah did execute this terrible iudgement vpon Sodom and Gomorrha by the Lord Christ : so we must confesse and acknowledge , that it is God , and not Nature , the Almighty , and not the Planets , the Lord of heauen and earth , and not Lady Fortune , that is the cause of all such things as happen here in the world , whether they be particular or generall , whether they be cursings or blessings , safety or destruction , losse or gaine , iudgements or mercies , prosperity or aduersity . This doth the Almighty himselfe witnes of himselfe , Esay . 45.7 . I make peace , and I make euill . And the Prophet Amos affirmeth the same thing of God , Is there any euill in the City , and the Lord hath not done it , sayth the Prophet ? Both which places do pregnantly proue vnto vs , that whether it be good or euill that happeneth vnto vs , God is the Author of it , and it commeth from him , as the true and onely cause thereof . Therefore the Prophet Ieremy demaunds this Question of these that do so curiously obserue the rules of Nature , Can the heauens giue showres ? is it not thou , O Lord our God , saith the Prophet ? God being the God of nature , ouer-rules nature , he calleth the starres by their names , and therefore disposeth them at his pleasure , & guides the Planets after his will. Let vs not therefore employ our studyes in such vaine Arts , which haue no certainty in them : Let vs not beléeue , nor consent , nor consult with the rules therof : for as Hierome well saith , such Arts and the professours , practisers and inquirers after the same , doe more harme in a citie , then fire . And therefore the Councell of Venice , holden in the foure hundred and sixtieth yéere after Christ , decréed , that if any man did study Astrologie , or gaue credit to any such as did studie that Art , if he were a minister , he should be depriued , & whatsoeuer he were , he should be excommunicate : For indéede , these inferiour , though celestiall creatures , were made to serue man , and not to rule man. Let vs not therefore obserue them , attribute any thing vnto them , feare them , nor consult with them ; for thereby we prooue both iniurious to God , to our selues , & to the creatures . But this is our wisdome , to follow the counsel of the prophet , which is , acknowledge the rod , & who hath appointed it : when any crosse , affliction , iudgement , losse , or tribulation doth befall vs , we must confesse & acknowledge , that by our sins we haue iustly deserued the same : & in the second place we must confesse & acknowledge , that God hath appointed , ordeined , inflicted & laid the same vpon vs , & not the starres , nor Fortune , nor Planets , nor Destiny , nor the diuell , nor man , nor any other creature in heauen or earth ; but as the Lord rayned fire and brimstone from the Lord out of heauen vpon these cities , & this countrey of Sodom & Gomorrah , so al our crosses , losses , afflictions , and tribulations come from the Lord out of heauen . This Iob wel vnderstood , & acknowledged : for although the Chaldeans and Shabeans spoyled him of his Oxen , Asses , and Camells , yet Iob ascribes it all to God. The Lord hath taken it away , sayth he . So likewise Sathan is said to haue smitten Iob with sore biles , from the crowne of the head , to the sole of his foote , & yet he lays it vpon God : The hand of God hath touched me , sayth Iob. When Shemei cursed Dauid , & threw stones at him , and rayled vpon him , howsoeuer the sonnes of Zaruiah tooke it to be the cursing of a dead dog , yet Dauid ascribed it to God. The Lord , sayth he , hath bidden Shemei to curse Dauid . Whereby it is apparant , that there is no euill that happens vnto vs , I mean the euill of punishment , or affliction , but God is the Author of it , and layes the same vpon vs ; and to know and acknowledge this , is great comfort vnto vs : for as God woundeth vs , so he is able to heale vs ; as he afflicteth vs , so he can remoue our afflictions from vs : and therefore this bréedeth in vs a feruency in prayer , according to the counsell of the Apostle , Is any man afflicted amongst you , let him pray ? But to whom should he pray in his afflictions ? to the Starres and Planets ? to Fortune and Chance ? to Fate & Destiny ? None of these can relieue vs , they cannot heale vs , they cannot helpe vs. But heere is our comfort , that God afflicting vs , he can also comfort vs ; therefore this prouoketh vs to be instant with God by prayer . Againe , to acknowledge God to bée the Authour of our afflictions , it bréedeth patience in vs : Euery one of vs by Nature are wonderfull impatient , euen in the least crosses which can befall vs : and the reason is , because we do not acknowledge from whence our crosses come ; for it we did , we would neuer be found to striue against God. Dauid confessing his infirmity in this case , teacheth euery man his duety , and how to carry himselfe in his afflictions , I should haue bene dumbe , and not haue opened my mouth , saith he , because thou didst it . Séeing his troubles came from God , he confesseth , he should haue indured them patiently . Let vs therefore learne what to doe in the same case , euen to be patient in our greatest troubles , because God inflicts them and layes them vpon vs. The bird being caught in the lime-bush , and not knowing the true cause of her calamitie , striueth and struggleth to inlarge her selfe , but the more she applieth her selfe to procure her fréedome , the more she plungeth her selfe into thraldome , the more feathers she loseth , and the more vnable she makes her selfe to make her escape , if she were at libertie . Euen so the partie afflicted , not knowing , or acknowledging from whence his afflictions come , the more he laboreth to recouer and rid himselfe out of his troubles , the more hee inwrappeth himselfe into troubles ; the more meanes he vseth of his owne deuising , to relieue himselfe , the lesse comfort doth he féele , and the heauier are his crosses vnto him . But as the ship , which by the violent course of a spring-tide is driuen vpon the maine , doth patiently abide , til the next spring-tide come and fetch her off , knowing that as she was driuen vpon the ground by the Tide , so she must be brought off with a Tide : so that person which is crossed or afflicted , knowing that his afflictions come from God , doth patiently indure them , knowing that he which laid his afflictions vpon him , can also in his good time remooue them from him . Lastly , to acknowlege God to be the author of our afflictions , stirreth vs vp more duly & seriously to serue & please him according to his wil. If there could haue bin found , but 10. righteous men in Sodom , the Lord would haue spared the whole citie for those Tens sake . So if the Lord finde any thing in vs , that is agréeable to his will , or acceptable in his sight , he will not punish vs , nor afflict vs , nor crosse vs further then may be for his glory , and our good : None can promise to himselfe , though he be neuer so righteous , that he shal be frée from afflictions : but the afflictions of Gods children are gentle chastisments , they come from the loue of a Father , and not from the rigour of a Iudge . We neuer read , that euer he rayned downe fire & brimstone vpon the godly : but if at any time he do correct them , his corrections are milde , fatherly , and tending to amendment , and not to their destruction . If therefore thou wilt haue God fauourable , and kind , and good vnto thée , serue him , feare him , & please him : so if he do chastise thée , it shal be for thy good , and not for thy destruction . Now in the third place , according to my first obseruations , let vs consider the maner of this destruction which the Lord brought vpon Sodom and Gomorrha , and that was fire and brimstone ; fire , which as we say , hath no mercy , fire from heauen , which is more fierce & fearefull then other fire , fire mingled with brimstone ; whereby the fire became more furious , and terrible , and the whole Land made barren and fruitlesse for euer . And this mercylesse , fierce , & terrible fire mingled with brimstone , came from heauen in a showre of rayne ; but neuer was there such a showre of rayne fell vpon the earth . This was a rayne , not to coole and refresh the earth , but to burne and consume the earth , and the Inhabitants thereof . This was a raine , not to make the Earth fruitfull , but to make it fruitlesse for euermore . This was a raine , not to moysten the earth , nor to make it spring , and bring foorth things necessary for mans vse , but it was a rayne , to skorch and parch the Earth , and to destroy both man and beast , from the face of the Earth ; for it rayned fire and brimstone from heauen . In the destruction of the old world , we read , that it rayned vpon the earth forty dayes and fortynights : but it was water simply , without any other mixture . Amongst the rest of the plagues of Egypt , raine was one , but it rayned hailes●ones & fire mingled with the haile , and that raine hurt nothing but what was in the field : but this raine which fell vpon Sodom , was not water , but fire , nor hayle mingled with fire , but fire mingled with brimstone , and it did not onely destroy that which was in the field , but whatsoeuer was either in field , or citie , within the house , or without , at home , or abroad , was destroyed with this raine , man , woman , and child , beast , and cattell , trées , and herbes , all perished with this raine . And the more strange was y e maner of this iudgemēt , because it is sayd , that brimstone came from heauen . We often read of brimstone in hell ; but it is very strange , that a thing of so stinking and odious a smell as brimstone is , should come from such a swéete and pleasant place as heauen is . Lamentable and rufull hath béene the diuastation & ouerthrow of diuers cities in the world , as of Troy , Carthage , Ierusalem , Thebes , and such like , insomuch as the very relation of their ruines hath mooued mens hearts to pittie the perplexed estate of all degrées , distressed with such desolation . But the maner of this destruction , wherewith Sodom and Gomorrha were ouerthrowne , is without comparison : Neuer was there people so distressed . If the rude and barbarous souldier had entred these cities by force , and had put man , woman , & child to the swoord , imbruing their hands in the reuerend bloud of the old men , ripping vp the bodies of women great with child , taking the Infants & sucking babes out of their cradles vpon the points of their speares , deflowring wiues , rauishing maides , spoyling the widdowes and fatherlesse , sparing no age , sexe or degrée , but destroying all before them with fire & sword : this had bene lamentable ; but yet such is the condition of warre , and no strange thing had happened to these Cityes , but such as had bene common to other cityes in their ouerthrow . If the Lord had sent a famine vpon the people of these cities of Sodom & Gomorrha , & broken their staffe of bread , and diminished the oyle in the cruze , and the meale in the barrell , and had dryed vp all their springs & fountaines , so that they had bene inforced to haue eaten and drunke their owne excrements , euery man to haue eaten the flesh of his owne arme , and euery mother the childe of her owne wombe , this had bene very miserable , yet such as diuers other people besides haue tasted of . But this people were otherwise surprised . It was no mortall enimy , but the immortall God , that fought against this people . The heauens sent downe their forces against this people ; and therefore in vaine was it to lift vp hands , head , or eyes towards heauen , because from thence came their destruction . If an enemy of the same mould that this people were of , had besieged them , there might haue béene some treaty , some parley , some conditions of peace , of departing with bagge and baggage , of ransome , or tribute hoped for : but when they saw the heauens open aboue their heads , and sending downe fire and brimstone vpon them , whē they saw their houses on fire about their eares , no place of refuge or safegard to flye vnto , no meanes to escape , when they felt the fire fall vpon their soft and tender bodyes , as thick as rayne , when they felt it scorche their flesh , when they saw one another lye sprawling vpon the ground , drawne to , like a scrowle of parchment , with y e scalding heat of the fire , none able to help another , none able to cōfort another , what a miserable face of a citie was there , thinke you ? — quis talia fando temperet a lachrymis ? For the Lord rayned vpō these cities brimstone & fire from the Lord out of heauen . Now the reasons which moued the Lord to send this strange and terrible iudgement vpon these cities and people , were especially 3. This God so wonderfull in power & might , and so feareful in his punishment , had before this time drownd the world , for sin ; but the people of Sodō & Gomorrha were nothing terrified with that iudgemēt , but were as wreched & wicked in their courses , as if they had heard of no exāple of Gods wrath against sin ; & therefore now God sends fire to destroy them , to let all the vngodly of the earth know , that all the Elements and all creatures in heauen , earth and hell , are readie , and prest to take vengeance vpon man for his sin , when it pleaseth God to command & enioyne them : the Lord is not so bare of iudgements , that he hath but one kinde to reuenge himselfe vpon y e vngodly , he hath more thē one arrow of vengeance to the bow of his wrath , he hath water to drawn thée , fire to consume thée , plague & pestilence to destroy thée , dearth & famine to pine thée , a thousand grieuous diseases to bring thée to thine end . The earth is at his beck , to open and swallow thée vp quick : the Angels are at his commandment , to strike 〈…〉 sudden death : The deuils wayt vpon his will , and if he bid them goe , they haue power to tempt thée to bee thine owne butcher and executioner , as to hang thy selfe , to throw thy selfe downe headlong and break thy neck , to cut thine own throat . This God would haue y e sinner know . And therefore let all the vngodly of the world feare this God , trēble at his iudgmēts , be careful & cōscionable to serue & please him , & take héed how they offend him ; for if they prouoke him , he wil not spare them . They haue not so many wayes to anger him withall , as hée hath plagues & punishments to destroy them withall . And from hence an impenitent sinner may gather , that there is no place of safety nor security for him ; a walled citie is no place of defence for a sinner , his house is no castle vnto him , his bed is no place of safegard for him ; for in al these places God hath messengers of death and destruction to attach him . The second 〈◊〉 , why the Lord brought this kind of iudgement vpon these cities , & people , was , y t the maner of their punishmēt might be suteable & correspondēt to the maner of their sin : for wheras they burned in the filthy lust of concupiscence one towards another , against the order & course of nature , the Lord , to punish this vnnatural heat of lust in thē , brought a supernatural fire vpon them : & as they delighted in the filthy & odious pleasure of sin , & defiled themselues with the hellish contagion of impietie : so the Lord punished them with brimstone mingled with fire , that as their sins made them stinke in the nosethrills of Almighty God : so they might be choked & stifled with the detestable stinking smell of brimstone : & as the Lord made the punishment of this people suteable to their sinne : so he would haue al sinners know , y t wherewith a mā sinneth , by the same also shal he be punished : for it was not vnpossible to the Almighty hand of God , which made all the world of nought , to haue drowned this people & their land with the ouerflowing streames of Iordan , or to haue deliuered them into the hands of y e foure kings , as once before , or to haue sent the infectious & noysom pestilence among them : but God chose rather to destroy thē with fire & brimstone from heauen , to giue notice to all posterities , y t as they sin , so shal they be punished . Aarōs sonnes offred strange fire vpon the Altar : & therfore a strange fire from heauen destroyed them . Samson suffering the eyes of his mind , and the light of his reason to be extinguished , was for his punishment depriued of his bodily eyes , and lost the comfortable sight of this world . And as he suffered himselfe to be captiuated and inthralled to the wil of a woman , so was he made a slaue to the will of his vncircumcised enemies , & compelled by them to grinde in a mill like an horse , then which there could not be a more seruile seruitude . And it séemeth by the example of Diues , that in hel there shal be some thing in the torments of the damned , which shall haue some correspondency with their sinnes : for Diues being vnmerciful in the world while he liued , can finde no mercy nor compassion when he is dead , either in hell or heauen : he that would not giue a crum of bread to Lazarus in his life time , cānot now get a drop of water to coole the typ of his tongue . Howsoeuer therfore there be generall torments in hell for the damned , yet it should séeme that there shall be some particular thing in their torments , which shall haue some semblance with their sins ; & the reason is , because they might , to their greater griefe , be put in minde of their sinnes , which were the cause of those tormēts . The third & last reason , why the Lord from heauen sent downe this strange & feareful iudgement vpon these cities & people , was , because their sinnes cryed vp to heauen , therefore God answered the cry of their sins , with a punishmēt from heauen . And this God doth , to let vs sée how sin turneth heauen into hell , and maketh the mercifull Sauiour of mākind , to be an vnmerciful destroyer of mankind . God is by nature a preseruer of men , The shepherd of Israel , A refuge for men to fly vnto for safegard & succour : but such is the strong effects of sin , and so strangely worketh it with God y t of a preseruer of men , it makes him a destroyer of men ▪ of a shepheard , it makes him a leopard , & of a lambe a lyon . The heauēs by nature giue rayne vnto the earth in due season , to make it fruitefull and fertile , to bring forth things necessary for the vse of man : But sinne makes the heauens to bée brasse vnto vs , & causeth them to send downe fire & brimstone , storme & tempest , to make the earth barren & fruitles , & destroy both man & beast from off the earth . Most miserable then is the estate and condition of a people or a land , when the sinnes of that people or land become to be crying sinnes : for in vaine is it for a people or a land to cry for mercy vnto God , whē their sins cry for vengeance . In vaine doest thou hold vp thine hands , or lift vp thine eyes to y e heauens for fauor , when thy sins with their cry haue sollicited against thée for iudgement . When Ziba hath once accused Mephibosheth vnto Dauid , it is in vaine for Mephibosheth to excuse himselfe : so if thou hast practised sin so long , that it now beginnes to cry vnto heauen , God that is in heauē wil heare the cry thereof , & he will send downe some strange punishment or other vpon thée to destroy thée . As Abigail therfore preuented the wrath of Dauid , by méeting him before he came at her husband : so preuent thou the cry of thy sins , & méete God with thy repentance , before the cry of thy sinnes bring him downe to take vengeance vpō thée : cry thou for mercy , before thy sins cry for iudgement : stop the mouth of thy sins with contrition & sorrow ; stil their cry with repentance & amendment of life ; & as Pharaoh dealt w t the children of the Israelites in Egypt , so deale thou with thy sins ; kil them in the birth , neuer let thē trouble the house with their cry : so shalt y u find God mercifull vnto thée , & the heauens fauorable vnto thée : otherwise , if thy sins send their cryes before thée into heauen , look for some fearefull iudgemēt frō heauen to light vpō thée . The fourth thing we are to obserue in the destruction of Sodom and Gomorrah , is the generality of the destruction . Wherein we are to consider 3. things : First , that the whole countrey was destroyed . Secondly , the whole people , man , woman and child , old and young , were all taken away in this iudgement . Thirdly , all that grew vpon the earth , which Tremelius calls foetum terrae , the brood of the earth , whatsoeuer the earth brought foorth or nourished , was all destroyed in the destruction of these cities . Concerning the countrey , we are to consider it in two respects . First , in regard of the largenesse and greatnesse of the countrey : and secondly , in regard of the excellency of the countrey . The largenesse of the countrey may be considered , either in the number of cities which it contained , or in respect of the scite and circuite of the soyle , within the compasse and territories whereof it was bounded . Concerning the greatnes of this country , in respect of y e cities thereof ; Moses describeth them to be fiue , Sodom , Gomorrha , Admah , Zeboim , Zoar , which was also called Bela : of these fiue cities , foure were ouerthrowne in this iudgement of fire and brimstone , as you may read , Deut. 29.23 . for Zoar was preserued at the entreaty of Lot. And the cause why Sodom & Gomorrha are onely named in this place which we haue now in hand , is , because these were the chiefe cities of this countrey , more populous then the rest , more abounding in wealth , and more abominable in their sinnes . The first thing then which we are to consider concerning the generality of this destructiō , is , that not villages , but cities , not one or 2. cities , but 4. cities , not 4. poore , base , beggerly cities , but foure great , populous , rich cities , were ouerthrowne in this fearefull ouerthrow , executed w t fire & brimstone . The second thing to be considered in the largenesse of this countrey , is the scite and circuite of it , which was , as Pliny reporteth , one hundred miles in length , & 25. miles in bredth . But Iosephus , whose report is thought more true and certaine , describeth this countrey to bée but thréescore and twelue miles long , & ninetéene miles broad . Whereby we gather , that not a fewe fields or acres of ground , not a small parcel or quantity of ground , but a large country was ouerthrowne in this destruction . Concerning the excellency of this countrey , Moses sets it foorth vnto vs , Gen. 13.10 . by comparing it to the Garden of God , or to that part of the land of Egypt , which is watered with the ouerflowing streames of the riuer Nilus : so that out of all question , this countrey of Sodom & Gomorrah was a most goodly countrey , fertil , pleasant , & delightfull ; for as Paradise was watered with the swéete , fresh , wholsome waters of Euphrates , & Egypt with y e faire , soft , sliding streames of Nilus : so this land of Sodom , lying alōgst the ouerflowing banks of Iordē , might wel be compared to either of them for all ●ind of riches , pleasures and delights . And surely , the sins of this countrey declare , that it was a goodly , rich , pleasant countrey ; for as it is in the prophecy of Ezechiel , the sins of this country were pride , fulnes of bread , and abundance of idlenes . The pride of this people shewed their riches ; their fulnesse of bread , the fruitfulnesse and fertilitie of the soyle ; and the abundance of idlenes in this people , shewed the pleasures and delights of the countrey : but how populous soeuer this countrey was , by reason of the cities that were in it , how large and great soeuer this countrey was , in respect of the soyle and circuit of it , how rich , fruitfull , and pleasant soeuer this countrey was , the Lord ouerthrew those cities , and al the plaine , euen the whole countrey , with fire and brimstone , so that it is now as vnpleasant as euer it was pleasant : for there arise such filthy , and foggy vapours and mists out of the ground , as none is able to abide the smell of them , and as Borchardus reporteth , the neighbour mountaines are made barren with the contagion thereof : and how fruitfull soeuer it was before the desolation of it , vndoubtedly , it is now as fruitles and barren ; the waters are so bitter and vnsauoury , that nothing liues in them : for if any fish doe happen to fal into the waters of this country , out of the riuer Iordan , by reason of the inundation of y e said ryuer , they dye presently : no grasse growes in the countrey : Trées there be , which beare fruite , which outwardly séemeth very faire , but within y e rine there is nothing but dust & ashes . And lastly , this countrey is now as desolate , as euer it was beautiful and goodly , for there is not a man inhabiting there , no creature abiding there , not a cottage or a houell standing in all the countrey : for the Lord destroyed all the cities , and al the whole countrey , with fire and brimstone . Frō whence we for our instruction may learne and know , that when Almighty God takes vengeance vpon any land or countrey for sinne , he respects neither greatnesse , nor excellency , nor goodlinesse , nor beauty , nor any other outward thing whatsoeuer : A fruitfull land maketh hée barren , a populous countrey makes he waste , a beautifull countrey makes he desolate : and all this he doth , for the sinne of the people that dwell therein . Though Babylon sit as a Quéene , and saith she is no widow , neither shall sée any mourning , yet her plagues shall come vpon her in one day , death , sorrow , and famine , and she shall bee burnt with fire . The disciples woonder at the faire and goodly building of the Temple : but our Sauiour Christ tells them , that there should a time come , euen the time when God should visit that people for their sinnes , at which time there should not one stone be left vpon another of all that beautifull building , that should not bée throwne downe . We therefore of this land and citie ought to take this Alarum , for a warning giuen vs by Sodom & other places , most excellent & eminent in their times , yet al destroyed & ouerthrowne for their sins and impieties : for though England be a Paradise for pleasure , a storehouse of wealth , and a rich Exchequer of all plenty and delights ; And though London be the Kings Chamber , the seat of the Nobles , the Mart of rich and worthy Marchants , & indéede the beauty of the whole land , yet if God once visit this land and citie , for the sinnes of the inhabitants thereof , neither this nor that , neither the largenes of their territories , nor their beauty , excellencie , riches , or multitude of people , shall excuse them , but he will make them as Sodom , and like vnto Gomorrha . If God would haue spared any place for the outward worthinesse of it , he would haue spared Zion , in which place the Lord appeared in perfit beautie , and of which place God gaue this testimony , that he loued the gates of Syon more then all the habitations of Iacob . And in another place the Lord hath chosen Syon , saying , This is my rest for euer , here wil I dwell : for I haue a delight therein . And yet this place is so defaced , spoyled , and ruinated at this day , that it lyes abhorred & desolate , being a cage of most vncleane birds , and a filthy denne of Turkes , miscreants , and Infidels . And how can England or London secure themselues , or promise any immunity of Gods iudgements vnto themselues , by reason of any outward worthinesse or excellency , wherewith they séeme to be blest aboue other Nations ? for whensoeuer God shall visit this Land & City for their sinnes , nothing shall exempt vs frō his iudgements , except we preuent them by repentance . Concerning the generality of this Iudgement which the Lord brought vpon Sodom and Gomorrha , it is furthermore said , that he destroyed all the Inhabitants of those Cities , the whole people of the Land , not men onely , but women too , not men & women onely , but men , women and children , euen all the Inhabitants of those Cities perished in this ouerthrow , not the poore onely , but poore and rich ; not the base and inglorious Pezant , but the Noble and honorable amongst them ; not the subiect , but their Kings and Rulers ; not those which were in the field , but all that were in the cities , euen all the Inhabitants of those cities were ouerthrowne in this destruction : So that as God spares no place , for any respect of outward excellency , no more doth he spare any person , for his owne worthinesse or eminency : but when he brings his Iudgements vpon man for sinne , the wise and the foole perish both together , the King that sits vpon the Throne , and the begger that sits vpon the ground , they beare both a part , and drinke of the same cup , when he is angry . This the Spirit of God doth testify vnto vs by the Prophet Dauid , You shall dye like men , and ye Princes shall fall like others . And the Prophet Ieremy tells Ieconiah King of Iuda , that though he were the signet of the Lords right hād , yet he should be pluckt from thence . No title of honour , eminency or excellency , can frée a man from Gods iudgements . The plagues of Egypt were vpon Pharaoh , as well as vpon the people . And therefore Kings and Princes , and the honorable and renowmed personages of the world , must not flatter themselues , nor suffer the pompe of y e world to deceiue them : for whether their honour and dignity consist in authority , or in wealth and riches , or in the voluptuousnes and pleasure of life , none of these can frée them from GODS iudgements : Nay , if we marke the procéedings of God in the execution of his iudgements , we shall often sée , that the mē in chiefest place , do soonest taste of his iudgements . Ahab , king of Israel , was first slaine in the battell at Ramoth Gilead . Among all the people that met Iehu as he went to Izreel , we read of none that was slaine , but the 2. kings , Iehoram king of Israel , & Ahaziah king of Iudah .1000 . princes did profane the golden and siluer vessels , which were brought out of the Temple at Ierusalem , together with Belshazzar King of the Chaldeans , as also did his wiues and concubines ; yet the Scripture makes mention of none that was slayne that night , but onely the King. This should teach Kings and Rulers , and such as are of note and place , to take no more liberty of sinning vnto themselues , then those of the vulgar sort and condition : for they are as subiect to Gods Iudgements , as the meanest among the people . But now wonder all ye that read this History , let your hearts melt with griefe , and your eyes be resolued into teares of sorrow , when you heare , that not onely those of discretion & yéeres , but euen children , Infants , and sucking babes , that hangd vpon their mothers brests , which knew not their right hand from their left , which neuer cōmitted sinne actually , were also destroyed in this ouerthrow : The tendernesse of their age might haue pleaded for them , they stucke to their mothers brests , as Apples to their trées , they could not speake , stand , nor helpe themselues : Their innocency & harmelesse simplicity might haue pleaded for them , they knew not their right hand from their left , they could not distinguish betwéene good & euill , right & wrong , straight and crooked . Those of elder yéeres had iudgement , & will in themselues , & therfore they were iustly punished for their transgressions : but what had these infants done , which had not as yet attayned to yéeres of discretion ? But so fierce is the wrath of God against sinne , that nothing could excuse these silly infants : for the Lord destroyed all the inhabitants of these cities , he reserued neyther man , womā , nor child aliue . Neyther was there any cruelty or iniustice in God , in destroying the childrē of Sodom , together with those that were of elder yéeres & discretion : for foure reasons may be yéelded of this action . The first reason why the infants and sucking babes in Sodom were destroied aswell as those of elder yéers was , because they were the branches of such cursed trées , & children of such vngodly parents : for howsoeuer it be true , that the Lord speakes by the Prophet Ezechiel , that the child shall not beare the fathers sin , it is true also that the Lord himselfe speaketh in the second Commandement , He will visit the sinne of the fathers vpon the children : So that if a wicked and vngodly man beget a child , that child shal not beare the sinne of the parents spiritually , and eternally , if it walke in good wayes , and betake it selfe to holy and vertuous courses : but if the childe of vngodly parents liue neuer so carefully and conscionably according to Gods will , yet the Lord will visit the sinnes of the parents vpon it corporally & temporally , and if it walke in the wayes of the parents , it shall beare the sinnes of the parents eternally also . But admit that a childe of vngodly parents neuer come to commit sinne actually , the Lord in his iustice may visit the sinnes of the parents vpon that childe both temporally and eternally , because it is of the same nature that the parēts are : euen as the Hunts-man finding a litter of some noysome & obnoxious beastes , killes them , though they neuer did harme , because their nature is to doe harme if they liue : euen so , God in his iustice may destroy the very infants and sucking babes both temporally and eternally , though they neuer committed sinne actually , because their nature is corrupt and tainted by propagation from their parents . But you will say vnto mée , The like may bée sayd of the children of godly parents . No : For the godly haue a promise , that God will not onely bée their GOD , but the GOD of their séede also : so that if the children of the godly dye while they hang vpon the brest , or in the wombe , yet there is hope of mercy , by reason of the promise : but if the children of the wicked dye before they be of power to commit sinne actually , there is no hope of mercy , but a fearful expectatiō of iustice , because there is no promise of mercy belōging vnto them . You sée then the reason , why God destroied those infants & sucking babes of Sodom , with this temporall iudgement of fire & brimstone , euen because they were children of vngodly parēts . And if he hath destroyed them eternally , he hath done no more then in his iustice he might , because he neuer made promise of mercy vnto them . The second reason why God destroyed these children , was to increase the griefe and sorrow of their parents : for commonly the miseries of our children are more grieuous vnto vs , then our owne miseries . Dauid tooke the death of his sonne Absalō so heauily , that hée wisht hée had dyed for him . And out of question , when this people saw their children lie sprawling in the fire , scorcht and burnt with the heate thereof , when they heard them scréeke and cry , and could not helpe them , it was as grieuous vnto them , as their owne miserie ; and therefore the Lord did it , euen to increase and inlarge their sorrow . The third reason why the Lord destroyed these children , was , because they should not walke in the wicked & abominable waies of their parents ; for if they had liued , the nature which they drew from their parents , would haue drawne them to the sinnes of their parents : lest therefore these children should haue traced the sinfull steps of their parents , the Lord takes them away in the same destruction with their parents . The last reason why these children were destroyed , was , because GOD would leaue none of that wicked brood to remaine vpon the earth ; there were ouer-many of that ranke already : and therefore the Lord , to the end he might roote out the memorie of this people , he destroyed children and all . Whereby man is taught to liue holily , iustly , and soberly in this world , forasmuch as a man is not wicked onely to himselfe , but to his posteritie also . The wickednesse of the parents lyes heauily vpon the children : and therefore if thou hast no regard of thine owne soule , yet haue a respect of thy children , and for their sakes cease to doe euill . The Prophet Esay summons the children of Witches , the séed of the adulterer and of the whore , and the children of the rebellious , hée summons them all before God , and he layes this heauie iudgement vpon them ; There is no peace to the wicked , saith my God. It is a fearefull thing to be the child of an Usurer , of an Adulterer , or Whore , of a Drunkard , of a murtherer , of a blasphemer , or of any other notorious wicked person whatsoeuer : for surely God will visit the sinnes of the parents vpon the children , as he hath threatned in the commandement , temporally , liue the children neuer so well , but temporally and spiritually both , if the children doe walke in the wayes of their parents . Last of all , concerning the generalitie of that destruction , which the LORD brought vpon this Countrey and people , it is said , that Hee destroyed all that grew vpon the earth : or as Tremelius hath learnedly translated the same wordes thus , All that the earth brought forth , and nourished , all cattell and beasts of the field , all creeping things , and whatsoeuer was vpon the face of the earth , was destroyed in this ouerthrow . And here we may iustly wonder at the iudgements of God , which he extendeth not only vnto man , which hath iudgements & will , nor vnto babes and sucklings which are tainted with corruption by the propagation of nature from their parents , but also to vnreasonable creatures , which neuer sinned , but are subiect to vanitie against their willes , which doe not offend their Creator , but follow the law of their creation , and shall neuer come into iudgement ; yet these creatures , as void of sinne as of reason , are oftentimes plagued and destroyed for the sinne of man. Thus was the earth cursed for the sinne of Adam : Thus were al these creatures destroyed with the floud , for the sinne of that age ; and yet we may say of them , as Pithagoras sometimes said : Quid meruistis oues , placidum pecus ? Quid meruere boues , animal sine fraude ? What haue these poore sillie creatures deserued , that they should bée punished ? nay , destroyed , hauing neuer offended ? Wée are the sinfull wretches of the world , workers of all iniquitie , deseruing not to be scourged with rods , but with Scorpions : We ( I say ) being onely nocent , cause innocencie it selfe to be punished for our transgressions . Behold then , O sinfull man , thine owne vngraciousnesse , thou doest not only procure vengeance to thy selfe by thy sinne , but to euery thing else that doth serue thy sinfull vse . Man by his creation is a Lord , and a high commander vpon the earth ; for as it is in the Psalme , he hath dominion ouer all the workes of God , all things are put in subiection vnder his feet , all sheepe and oxen , yea and the beastes of the field , the birdes of the ayre , the fishes of the sea , and whatsoeuer walketh thorow the pathes of the seas : So that man in reason should content himselfe with this dominion and Lordship which he hath ouer the creatures , and not séeke and procure the destruction of them : Man should satisfie himselfe with the vse and commoditie of these creatures , and not seeke the ruine and wracke of these poore bond-seruants , both by ill intreating them himselfe , and by prouoking God with his sinne , to plague , punish , and destroy them . And surely , but that the prouidence of God doth restraine these silly dumbe creatures , it is a maruell , that they doe not break their league with man , and shake off the yoke of obedience toward him : It is a maruell that y e earth doth not rent in sunder vnder man , as he walkes vpon it , séeing it is so plagued with barrennesse for the sinne of man : It is a maruell , that our oxen and our horses , with their hornes and hooues , doe not make warre against vs , séeing we are such vnrighteous & tyrannicall Lords ouer them , not content to haue their vse and seruice , except wée plague them besides into such vndeserued vengeance of GODS wrath by our sinnes and transgressions . Let vs therefore forbeare and eschew sinne , and flye from it , as from a Serpent , séeing by it wée doe not onely draw downe Gods heauy iudgements vpon our heads , but also wée plague our posteritie , and the very dumbe and vnreasonable creatures into the wrath of Gods vengeance , by our sinnes and transgressions . And let vs further learne the perfect hatred of GOD against sinne , who doth not onely punish it in mā which committeth it , but in all things which any way serue man in his sinfull courses : and let vs estéeme no sinne small , séeing the infinite maiestie of God is offended by it , infinite torments are prepared for it , and nothing can satisfie for it , but the inestimable price of Christes blood , applyed to the conscience by a true and liuely faith . Now it remaines , that in the last place we examine the cause , why the Lord brought such a fearefull destruction vpon this land and people . There must néeds be some great cause , that did exasperate the Lord to execute such a fierce & strange iudgemēt vpon them . The cause is not hard to be found out : for nothing doth separate man from God , but sinne ; nothing doth prouoke God to punish , plague and destroy man , but sin ; nothing doth draw downe the iudgements of God vpon man , but sinne ; and sinne it was , that mooued the Lord to reuenge himselfe thus seuerely vpon this land and people , as it appeares by the wordes of Almightie God to Abraham , Because the cry of Sodom and Gomorrah is great , and because their sin is exceeding grieuous , I will go downe now , saith the Lord. Sin brought death into the world , they are twinnes , bred and borne in one day ; sinne and destruction are Relatiues ; admit the one , and the other followes ; death and destruction growes foorth of sinne , as fruite from the tree : and therefore if we sin , we may surely expect to be punished ; and if we be punished , we need not doubt of the cause , but we may safely thinke with our selues , it is for our sinnes . Therefore as we haue considered the punishment of Sodom , so let vs consider the sins of Sodom , which were the cause of her ouerthrow and destruction . The Prophet Ezechiel doth make knowne vnto vs the sinnes of this people to be foure ; Pride , fulnesse of bread , idlenesse , and vnmercifulnesse towardes the poore . But these were not all the sins of Sodō : for the Scripture layes downe another sinne practised amongst this people , which because it did either beginne amongst them , or was more practise● amongst them then amongst any other people beside , deriued the name from them , and so holds it to this day : but the Prophet doth reckō the forenamed sinnes , to be the sinnes of this people , because they were the principall causes of that vnnaturall sin , which wi●h the cry thereof brought such a fearefull vengeance vpon them . In speaking of the sinnes of Sodom , I will kéepe the same order , that the Prophet obserueth in the place before cited , placing Pride in the first ranke , as though it were the Ring-leader to the rest , and the roote from whence all other vices doe follow : and so it is indéed , and therefore it is called the Center in the sphere of mans life , from whence are drawne lines to the circumference of iniquitie . If a man haue any good gifts or qualities in him , pride doth expell and abandon them : if a man haue none , pride will not giue place for any to enter : and the first thing that pride works in mā , is an irrespectiue care and an incurious respect of God ; hee cares not for God , he séekes not for God , hée doth not trust and relye vpon God , nay , he thinkes alwayes there is no God ; for the obiect of his pride is his God , and in it he doth trust , vpon it he doth relye , and he sets it vp as an Idoll , not onely in his owne heart , but in the eyes and view of the world , to the end all men may applaud , admire , honour and magnifie it : as if a man be proude of his Nobilitie , of his dignitie and greatnesse , of his wealth and riches , of his credit and estimation , of his learning and wisdome , of his apparel , of his costly and goodly buildings , or whatsoeuer else is the obiect of his pride , he doth not onely set his heart vpon it himselfe , séeking all meanes to vphold and maintaine it , deriuing all his ioy and contentment from it , depending vpon it as vpon the staffe and stay of his strength , but he must haue all other men likewise to commit Idolatry with it : and as the finger is alwayes where the paine is , and the eye where the affectiō is : so is the heart of a proud man alwayes setled & fixed vpon y e thing whereof he is proud . And therefore it is true that Dauid speaks of him ; he cares not for God , he séekes not for God , & he thinks alwayes there is no God : & as he is thus careles & inrespectiue of God , so is he most iniurious to his neighbor , in scorning , disdaining , despising , & vildly estéeming him . Superbus nes●at esse socius : A proud man acknowledgeth none to be his equall . A proud man is alwayes contentious , and by reason he is wholy possest with selfe-loue , a man shall neuer haue iustice at his hāds : for which cause , Moses gaue warning to the Israelites , not to chuse a King , that should lift vp his heart aboue his brethren : for when the chiefe Magistrate is proud and haughty , all iustice and iudgement is peruerted , & he gouerns all things after the rule of his owne proud conceyts : And euen as when a man winnoweth wheate , the chaffe mounts aloft , though it be light and vnprofitable , but the wheate falls downe vnto the groūd , though it be more precious and excellent then the chaffe : euē so , when a proud man sits in gouernment , vanity is preferred , but iustice and iudgement are depressed . Dauid complayneth of the proud , that they had him excéedingly in derision : and in another place , that they imagined a lye against him : noting vnto vs thereby , that in the first place , they scorne and disdayne all men ; and in the second place , that they wrong , maligne , and deale vniustly with euery man. Thus is a proud man foūd impious towards God , iniurious to his neighbour , not capable to receyue any good gifts or graces , as a certain Philosopher told Alexander , perceyuing his pride , God ( sayd he ) is able to giue wisdome vnto men , but Alexander is so proud , that there is no place for wisdome to take place in him . And lastly , a proud man is in danger to lose those good gifts and qualities which hée already hath , according to that old prouerbe , Inficit egregios adiuncta superbia mores . Where pride is , there all excellent conditions are infected and poysoned , so that they eyther dye , or grow so weake , that they are not able to performe any good office or duety . This made Dauid pray , Let not the foot of pride come against mee : for well he was assured , that if pride set in a foot against him , hee should haue extreme wrong offered him . Pride then being one of the sins of Sodom , it is manifest , that there was no religion there , no séeking after God , nor any care of his worship or seruice , neither was there any iustice , iudgement , or equitie in the land , but all kinde of oppression and wrong , all grace & goodnesse was exiled thence , neither was there any place for vertue & godlinesse in that place : and therefore no maruel it was , if God brought such a fearefull destruction vpon such a proude place and people ; for pride brings alwayes destruction with it , as Salomon saith , Pride goes before destructiō , and an high minde before a fall . So that a man is neuer néere a mischiefe , till hée grow proud : for thē he procures Gods hatred towards him , as it is in y e Prophet , The Lord hath sworne by himselfe , I hate the excellency of Iacob . And this hatred that God beares against pride , prouoketh him to resist the proud , to crosse them , and by sundry meanes to reuenge himselfe vpon them . This shall they haue for their pride , sayth the Prophet . The Lord will be terrible vnto them , as he hath threatned by the Prophet Ieremy , saying , Behold , I come vnto thee , O proud man : And , The proud shall stumble and fall , and none shall raise him vp , and I will kindle a fire in his cityes , and it shall deuoure all about him . All these threatnings against pride , did the LORD bring vpon Sodom and her Cityes , in such sort as they are héere remembred , for an example vnto all posterityes : the same threatnings he will likewise bring vpon all those that are infected with it . The second sinne of Sodom , was fulnes of bread . By bread is signified all such meats & drinks as are vsed for the nutriment of the body , which this people of Sodom did vse with such saturity , and ingurgitation , as did not relieue nature , but destroy Grace : Nature is content with a little , Grace with lesse ; but where this fulnesse and repletion of bread is , there nature is depraued , and grace destroyed . This sinne is the baite which the diuell vseth , to prouoke men to yéeld vnto all his temptations ; for as the Faulconer , when he would call his Hawke to his fist , doth not hold out his bare fist vnto her , but sheweth her a piece of flesh , vnto which shee willingly comes , and so is taken : so the deuill , when he would tempt a man to any sinne , he offers him the baite of deliciousnesse , knowing that the more the body is repleate , the more emptie is the soule of all grace and goodnesse . One cause why Diues was so vnmercifull towards poore Lazarus was , because he fared deliciously euery day ; for a full belly is neuer touched with the féeling of others miseries . The cause why the Israelites were not sorry for the affliction of Ioseph , nor pitied the distressed estate of their brethren , was , because they ate the lambs of the flocke , and the calues of the stall , and drunke their wine in bowles . The cause why euery man among them neyed after his neighbours wife , was , because they did rise in the morning like fed horses . And the cause why they committed idolatry , and worshipped the golden calues which Aaron made them , was , because they cram'd themselues excessiuely with meat & drinke , and that made them forget God , which had done so great things for them . Whereby it is euident , that the repletion of the belly is the confusion of the soule , and that the deuill hath the greatest aduantage against vs to tempt vs , and wee the least strength to withstand him in this repletion and fulnesse of bread : therefore Dauid calleth the table of delicious féeders , a snare : for euen as birds are caught in that place where they come to féed : euen so are they that fare deliciously , caught in the Deuils net , whiles they féed . For this cause , the Wise man forbids vs to bée companions with those which cramme themselues with flesh , lest by eating and drinking excessiuely , we giue the deuil aduantage to tempt vs to some grieuous sinne . And in like maner did Almighty God forbid the Prophet to go into y e house of feasting , to sit there to eate and drinke : for as he saith in another place , When men are filled , their hearts are exalted , and then they forget God. And as this fulnesse of bread plungeth the soule into many inexplicable dangers , & makes it subiect to diuers temptations : so is this vnmeasurable féeding hurtfull & obnoxious to the body : for when the stomake receiueth such aboundance , & so many kindes of meat and drink , it is oppressed rather then relieued . Therefore saith Salomon , that the saciety of the rich will not suffer him to sleepe : his body is so distempered by his féeding , that his quiet rest departeth from him . We estéem the goodnes of a medicine , not by the pleasantnes , nor by y e great quantity , but by the wholesome & good operation of it : so ought we to estéeme of meat , not by the deliciousnesse of it , nor by the abundance of it , but by the health it bringeth to our bodyes . Nothing bréeds a surfet sooner , then this fulnesse of bread ; & out of all doubt , this vnmeasureable féeding hath brought many to an vntimely death . If therefore thou wilt kéepe thy body in health , vse thy meat and drinke as thou vsest medicines ; that is , seldome and in small measure : for in fiue things doe wée especially offend in eating and drinking . First , when wee make it our first worke in the morning , being no sooner out of our beds , but our minde is vpon our meat ; for which cause Salomon denounceth a wo vnto that land , whose Princes eat in the morning : for such as eate in the morning , are fit for nothing all the day after . Secondly , wée offend in eating and drinking , when we are too curious and nice in our dyet , not contenting our selues with ordinary and common meates and drinkes , but longing after strange and vnusuall things , and those must be most costly and curiously drest : this was the sinne of the Israelites , which loathing Manna , desired flesh for their lust : for which curiositie of theirs , God destroyed them , euen whiles the meat was in their mouthes . And the Emperour Augustus did cause one Erotes , a Lieutenant in Egypt , to bée naild to the mast of a ship , because hée bought a Partridge and ate it . And our Sauiour Christ noteth curious féeding , as a fault in the rich Glutton , euen because he fared deliciously . The third sinne in eating & drinking , is , when we eate and drinke without measure , not respecting what will suffice nature . Our Tables are called mensae , as some thinke , a mensura , to teach vs to measure our appetite , and not to eat & drinke vnmeasurably ; for euen as that raine , which comes downe méekely and gently vpon the earth , doth most good , and makes the earth most fruitfull : so that meate which is taken in measure , doth most benefit the body and soule : and this is the measure wée must obserue , wée must not eat much , but rather for necessitie then for lust ; then we must not eate nor drinke often : and lastly , wee must not eate nor drinke of diuers and sundry sorts : for all these things doe make our eating and drinking sinfull and hurtfull . Fourthly , we offend in this kinde , when we study and deuise what to eate or drinke . These persons are compared to those beasts , which are alwayes either eating or chewing the cud : so these persons are either alwayes eating , or deuising what to eate . This was the sinne of the sonnes of Hely ; they were not content with those parts of the sacrifice which the Law had prouided for them , but they found out new deuices , and sometimes they would haue sodden flesh , & sometime they would haue raw , sometime without fat , and sometime fat and all . These deuisers are they , that make their belly their God. Lastly , we offend in eating & drinking , when wee gréedily deuoure the creatures like dogs , which haue it no sooner in their mouthes , but it is down their throats . This was y e sin of Esau , who comming hungry from hunting , desired his brother to féed him quickly , or to suffer him to deuoure those red pottage . But he had better haue taken more leysure , and eaten more aduisedly : for he lost the prerogatiue of his birth-right by his gréedinesse . And because man should not deuoure his meat and drinke with gréedinesse , Nature hath giuen man a lesse mouth , then many creatures which are lesse then he ; to teach man by so small a receptacle , to receiue his meate & drinke with time and leysure . Thus haue we heard the fiue things , wherein wee offend in eating and drinking . Now this fulnesse of bread is such a grieuous sinne in the sight of God , that hee hath sworne hee will neuer purge it . And the reason is , because we are called to other duties . Non nati sumus ad libidinem , hoc possimus facere , sed non est opus nostrum : Wée are not borne into the world , neither do we liue in the world , to giue our selues to delicious & full féeding , to feasting and banquetting , nor to fulfill our owne lusts and desires ; wée may doe these things , if wee will runne head-long into our owne mischiefe : but this is not our calling , it is not that wee are bound to doe , it is not the worke which we are commanded and inioyned to performe : and therefore , as it is Crimen laesae maiestatis , a capitall and treasonable crime for an Embassadour , to execute his charge contrarie to the limitation of his profession : euen so it is most displeasing vnto Almightie God , when we walke contrary to our calling , crossing the end of our creation . No maruell then , if Almightie God tooke such a fearefull vengeance vpon this people , which walkt so contrary vnto him , filling themselues with bread , and cramming themselues with flesh , when indéed the Lord calles men to wéeping and mourning , to baldnesse and girding about with sackcloth . The third sinne of Sodom and her people , was idlenesse , which was twofold in this people . First , they gaue themselues to their ease , to vnthriftinesse and sluggishnesse , not following their callings laboriously and industriously , but liuing loosely and remissely , giuing themselues to all dissolute and vnthriftie courses : This may be gathered out of the 19 Chapter of Genesis , the 4. verse , where it is said , that all the men of the Citie , euen from the yong to the olde , all people out of all quarters compassed Lots house about , to haue the mē brought out vnto them , that they might know them . From whence it may be gathered , that they were an idle and vnthrifty company , giuing themselues to no good employment , but rather to vaine & dissolute exercises . The second kinde of idlenes in this people was , a careles security , & a certaine respectles regard , wherewith they were so possessed , that they neuer thought vpon dangers , they feared nothing . Abraham had slaine y e fiue kings , which would haue made them tributarie , hee recouered all the spoyle , and gaue it to the King of Sodom , so that now they had no enemie to be afraid of ; they had peace & plenty , and therefore they liued idly , that is , securely & carelesly , fearing no dangers , preuenting no mischiefes . As the pride of this people prouoked God to resist them , and as their fulnes of bread gaue the deuill a greater aduantage to ouercome them by his manifold temptations , so their Idlenes made them a burthen to the Earth : They were a coomber and a surcharging trouble to y e place of their abode , liuing vnthriftily & vnprofitably both to themselues , and to the land where they dwelt . The figge trée in the Gospell being barren and vnfruitfull , is sayd to trouble the ground ; so those persons which liue idly , do but trouble the world , & ouercharge the earth : for which cause the Bée driueth from the hiue the Drone , which takes no paines , but deuoures the hony , which others by their great labour do get & bring in ; teaching the Magistrates of the earth their duty , which is , to correct , with all sharpnes of discipline , those vnthrifty and vnseruiceable Drones , which liue idly in the common wealth , trifling out their time in continuall lazines , as though there neuer had a law bin giuen to the sonnes of Adam to labour , nor to the daughters of Eue , with the sweat of their browes to get their liuing . Salomon sendeth the sluggard to the Pismire , to consider her wayes , and to learne wisdome : for she hauing no guide , gouernor , or ruler , prouideth meat in Summer , & gathereth food in haruest . Man therfore may be much ashamed of himselfe , that hauing reason to guide him , nature to direct him , law to gouerne him , grace to rule him , lims strong & able for performance , yet prouideth not , gathereth not , laboureth not , but like a Drone consumes his dayes in idlenes , liuing vnprofitably and vnseruiceably both to himselfe and others . God sanctified not his rest , before he had finished his labour . The Angels in heauen attend in their places , and stand before their Creatour , and with all alacrity , readinesse , and industry fulfill his will. The deuill himselfe is said to compasse the earth , and to walke about , séeking whom he may deuoure . Séeing therefore God , Angels , Bees , Pismires , and the despised wormes of the earth , do all of them in their kindes & places giue themselues to labour : Nay , séeing the deuill himselfe spends not his time idly , they are worse then the deuill , which suffer the dayes of worke to slide away , without labouring in the workes of their vocation . Idlenes , as Barnard saith , is a sink of all lustfull and lawlesse temptations . What was the cause that Aegisthus became an Adulterer ? In promptu causa est , desidiosus erat . Idlenesse was the cause that prouoked him thereunto . And if you will know the cause of so many robberies in the fields , ryots in the stréets , disorders in euery place : in a word , all these & many more inconueniences procéed and grow from idlenesse ; for euen as that water that hath no currēt , doth in short time corrupt , & become offensiue : so that body or mind which exerciseth it selfe about no imployment , becomes a very sinke of all lewdnesse & disorder . Salomon went by the field of the sluggard , and lo , it was all growne ouer with thornes , and nettles had couered the face thereof . And as the field of the slouthfull is couered with nettles and thornes ; so his body is ouer-growne with infirmities , his minde corrupted with the infection of sinne , his conscience destitute of a good testimony to it selfe , and his soule voyd of all hope of eternall happinesse . God hath placed vs in this world , as labourers in his vineyard , as souldiers in his campe , as trauellers to séeke a countrey to rest our selues in , as cursitors or runners in a race : whereby wee may gather , that idlenesse is not our profession : for we cannot obtaine , except we run the race : we cannot ouercome , except wée fight manfully : we cannot haue that pennie , except we labour in the vineyard : the fruitles trée must be cast into the fire . The vnprofitable seruant must be bound hand and foote , and cast into vtter darknes . Therefore whosoeuer rests here in this world , where he should labour , shal labour in the world to come , where he thinks to rest . Our Sauiour Christ promiseth his disciples , that when he should rest , they should rest also . But when did our Sauiour Christ rest , sayth Barnard ? not in this world : for he went about , doing good , and reioyced as a mighty Giant to runne his course : therefore his disciples must not looke to sit , and rest them in this world . It is a shame , sayth Augustine , that the Sunne , whose going out is from the end of the heauen , and whose compasse is to the ends of the same , should take any man in his bed : for may not the Sunne rightly say to such a sluggard , I trauelled a greater iourney yesterday , then thou didst , and art thou in bed after me this morning ? It should séeme , that in Iobs time , there was very straight order taken for such as liued idly , and vnthriftily : for they were chased foorth from among men , and euery one showted at them as at a théefe . And the Apostle Saint Paul maketh a strict decrée against them , that such as would not labour , should not eate . So much hath Idlenes bene alwayes detested among good men : & therefore no maruell if God brought such a fearefull destruction vpon Sodom , whose Inhabitants liued in this abominable and detestable sinne . But this people was not onely possessed with a carelesse and secure slumber of Idlenes in their bodyes , but in their soules also ; they did not onely liue loosely and remissely in their ordinary vocations and callings , but they liued without all feare of any imminent danger , or future calamity that should fall vpon them for their wickednesse : they liued sinfully in their liues , & securely in their hearts : Their sinnes cryed for wrath , but they cryed , Peace , peace , there shall no harme happen vnto vs : they prouoked the Lord to vengeance , and yet they promised themselues safetie . This slumber of the soule is worse then that of the body : for it is a present forerunner of destruction : when men shal say , Peace and safety , then shall come vpon them sudden destruction , as trauell vpon a woman with childe , and they shall not escape . Our Sauiour Christ dehorteth vs from this security , by the fearefull example of the old world ; for whiles they in that age did eate and drinke , and buy and sell , and marry wiues and were marryed , the flood came and drowned them all : so if wée liue and lye snorting vpon the carelesse beds of sinfull securitie , the wrath of God will come suddenly vpon vs and destroy vs. For this cause the Apostle perswadeth the feare of the Lord vnto men . And S. Peter exhorteth men , to passe the time of their pilgrimage here in this world in feare : and Salomon pronounceth those blessed , that liue alwayes in feare : for they which harden their hearts , shall fall into euill . This security is one of the signes , which shall goe before that great and finall destruction of the world at the last day : and it is said , that the day of the Lord shall come as a thiefe in the night ; euen when men are in the dead sléepe of sinne , then shall the last iudgement come vpon them . Whiles the Mariner sléepes at the helme , the ship is soone run against a rocke . Iael doth easily strike a nayle in the temples of Sisera , whiles he sléepeth vnder a couering . Dauid comming vpon the Amalechites , & finding them eating and drinking and dancing , slew euery man of them , and recouered all the spoyle . So when men feare nothing , but passe their time in pleasures , delights and vanities , without feare of God or his iudgements , then doth God come vpon them suddenly , and destroyes them without mercy . Therefore our Sauiour Christ giues euery one warning of this careles security , and accounts him an ill seruant , that shall say in his heart , My master doth deferre his cōming , and so beginneth to eate and drinke with the drunken , and smite his fellow seruants : The master of this careles and secure seruant shall come in a day , sayth our Sauiour Christ , when he looketh not for him , & in an houre that he is not aware of , & will cut him off , and giue him his portion with Hypocrites , where shall be wéeping and gnashing of téeth . Seing therefore this people of Sodom laboured of so dangerous a Lithargy , they were iustly surprised with so strange and fearefull a iudgement . The fourth sinne of Sodom , was , They did not strengthen y e hand of the poore , they were vnmercyfull , vncharitable and hard-hearted towards the néedy : and surely they could not otherwise be ; for a proud heart , a full belly , and a vaine , careles , idle head neuer regards y e distressed estate of those that are in want and misery . Other sinnes prouoke God to wrath and indignation : but this sinne prouokes him to deny mercy , and to become inexorable , according to that saying of the Apostle , There shal be iudgement merciles to him that sheweth no mercy And the reason why God will shew no mercy to those that are mercylesse vnto the poore , eyther in oppressing them , or in not relieuing them , is , because he taketh all vnmercyfull and vncharitable dealing with the poore , to be an iniury done vnto his owne person , according to that saying of Salomon , He that oppresseth the poore , reprocheth him that made him . Thus you may well perceiue , that all the wrong that is done to the poore , the LORD doth take it as done to himselfe : for in euery place throughout all the whole Scripture , the Lord GOD doth professe himselfe to bée the Gardian and kéeper of the poore and néedy , and acknowledgeth them to be his Wardes and Pupils : and therefore God wil reuenge himself in iustice without mercie , vpon all those , which either deale vncharitably or iniuriously with them . Whereupon the Lord expostulates the matter with his people , and demaunds of them , What they had to doe to grinde the faces of the poore ? As though it were a thing that they could not iustifie . And to the end that all the cruell and vnmercifull of the world might know , that GOD will not suffer the wrongs that are done to the poore , to escape vnreuēged , hee proclaimes it to the world by the Prophet Dauid , that for the comfortlesse troubles sake of the needy , and because of the deepe sighing of the poore , I will vp , saith the Lord , and helpe euery one from him that swelleth against him , and will set them at rest . As if he should say , Though I passe ouer other sinnes , and beare with patience other indignities , though I sit still and winke at other transgressions , yet when the case concernes the poore , when my Orphans and Wards are wronged , then I will vp , saith the Lord , I le beare no longer , but I will reuenge their cause and relieue them . For which cause Salomon giues al the vnmercifull dogges of the world warning , not to bite nor deuoure these silly shéepe : for the Lord will defend their cause , saith he , & spoile the soule of those that spoyle them . The poore , saith S. Augustine , are Gods barnes , in which except we lay our earthly treasures of pittie and compassion in this world , we shall not finde that heauenly treasure of euerlasting life in the world to come . Many and fearefull are the plagues which are threatned against those which deale vnmercifully with the poore . Their prayers are abominable ; the Lord will not heare them , though they cry vnto him in the bitternesse of their soule . He that stoppeth his eare at the cry of the poore , shall also cry , and not be heard . In which words , Salomō doth giue vs two things to vnderstand ; first , that the vnmercyfull men shall crye , how rich , how honorable , how potent and mighty soeuer they be , yet the Lord will lay some grieuous thing or other vpon them , eyther in health or in sicknesse , eyther in this world , or in the world to come , that shall make them cry , as vpon their death-bed : the guiltynesse of their owne conscience , the feare of death , the horrour of hell , and dread of damnation . If God lay these things vpon them , they wil be inforced to cry : but if not , yet certaynly they shall cry in hell , with their fellow Diues ; for cry they shall , as Salomon sayth : but the second thing is , they shal not be heard . The Lions roare , and the Lord heareth them : The young Rauens cry , and he heareth them : he heares the heauens , he heares the blood of those that are murthered , and indéede he heares all things ; but an vnmercyfull man , he shall cry , and not be heard . Diues is a notable president to all those that are dogged and hard-hearted towards the poore ; he cryed not in this world , he had his pleasure , as many more rich men haue : but for all that , the saying of Salomon proued true vpon him ; for though he cryed not in this world , yet he cryed in hell , I am tormented in this flame . But was he heard ? Alas , no , he could not haue so much as a drop of cold water graunted him . This therefore is one plague , and a fearefull one also , which shall happen to all vnmercyfull , cruell and vncharitable persons : They shall cry , and not be heard . The second misery , that shall befall those that do not strēgthen the hand of the poore , nor succor them in their miseryes , is , they shall not inioy y e things which they chiefly desire to inioy , their present hope shal be frustrate , and when they think thēselues to be the surest of their wished desires , euen then shal they be depriued of al their hopes , and shall neuer sée the fruites of their labours . This doth the Lord threaten by the Prophet , Forasmuch , he sayth , as your treading is vpon the poore , ye haue built houses of hewne stone , but yee shall not dwell in them , yee haue planted pleasant vineyards , but yee shall not drinke wine of them . This is the miserie of the vnmercifull , they shall purchase , for others to inherite , they shall builde houses , for others to dwell in , they shall get and scrape together , but others shall inioy their hopes , and carry away the fruits of their labours . Nabal , that foolish Churle , may serue for an example to confirme the truth of this vnto vs , who out of his hard , and incompassionate heart denyed his bread , his water , and his flesh to Dauid and his followers in the wildernesse . This Nabal did sheare his shéepe , but he neuer liued to sell his wooll ; he made a great feast , but hee neuer digested his meate : for he became as a stone , and dyed in tenne dayes after . So shal the hopes of all the vnmercifull bee frustrate , and they shall not be partakers of their wished desires , but leaue their labours for others to inioy . Now , if the sinne of vnmercifulnes did onely prouoke God to inflict priuate and particular punishments vpon men , it were the more to bee borne withall : but indéed it procureth the fierce wrath of God , and his heauy iudgements vpon a whole land , and against a people or nation in generall : For so the Lord hath threatned by his Prophet , Heare this , ye that swallow vp the poore , that yee may make the needy of the land to faile , shall not the land tremble for this , and euery one mourne that dwelleth therein ? So that , vnmercifull men do not onely prouoke the vengeance of God vpon themselues , but to the land wherein they inhabite , and to the people of the land where they dwell . No maruell then , if the Lord God brought such a feareful and strange punishment vpon Sodom and Gomorrah , and the people of that country , séeing this sinne of vnmercifulnesse was rooted amongst them so , that they did not strengthen the hand of the poore . The last miserie that shall befal vnmercifull men , is , that last and dreadfull speech , which shall be pronounced vnto them at the day of iudgement , Depart , yee cursed , into euerlasting fire prepared for the deuil and his angels . Then shal al the vnmerciful of the world know and féele , to their wofull experience , that there is a God that reuengeth the cause of the poore and néedie . Then they shall pay deare for all that they haue gotten by oppressiō and wrong , and by hard and vnmercifull dealing . Then shall they haue as much torments , as euer they had pleasure , and as little comfort , as euer they had mercie : depart they must from the presence and fauour of God for euermore . If vnmerciful and vncharitable persons would but think of such a day , of such a spéech , of such a departure , and of such a fire , they would distribute and giue to the poore , they would make friends of their vnrighteous Mammon , that in the world to come they might be receiued into euerlasting habitations , and not thrust into euerlasting fire . The last sinne of Sodom , was that vnnaturall sinne , which taking the name of that citie , hath carried it euer since , and is called Sodomy . In speaking whereof , I will follow the aduice of Simmachus , who saith , that it is the safest , not once to name it . Paul had not knowne what lust meant , but that the Law said , Thou shalt not lust . So that sinne tooke occasion by the Law , to worke concupiscence in Paul. So , if I should discourse of this sinne , you might haply say vnto mee , Wée had not knowne what this sin meant , if you had not taught vs. Therefore Solō would not make any law against parricide , lest , whiles he went about to represse it by law , hee should teach it rather . So if I should lay open this sinne at large , I should rather teach the world it , then doe any thing else . I will therefore passe it ouer in silence , as not worthy once to be named . Thus haue we heard the destruction of Sodom , and the sinnes of Sodom , which were the cause of her destruction : and now it remaines , that wee compare the sinnes of Sodom , and the sinnes of England together : For , if we find our sins to be as great as the sinnes of Sodom , we haue iust cause to expect some such like fearefull iudgement to bee inflicted vpon vs , as was vpon that Citie , people , and countrie . And first concerning the sin of pride , it is notorious , that we of England are no whit inferiour to those of Sodom in this sinne : For , whether we consider pride , as it is the botch of Nobilitie & Honour , or the leprosie of riches , or the bile of apparell , or the scourge of authoritie , or the madnes of building , or the bane of good learning , certayne it is , that pride was neuer at such an height , as it is amongst vs in this age . The Noble man will not be reproued , the rich man must not be mated , y e gay coate must be honored , authority will not yéelde , sumptuous building must looke ouer the whole country , and learning makes vs swell aboue the banks of modesty and sobriety : So euery one thinks better of himselfe then of others , and euery one in the height of their pride scorneth another : and herevpon comes those dissensions , oppositions , contentions , diuisions , enuy & emulation amongst vs : for as Deborah sung of Ruben , so may we sing of our selues , The diuisions of England are great thoughts of heart . Aske the poore country Farmer , wherevpon it is , that such vnreasonable fines are exacted of him , why his rents are so rackt and enhaunst , and hee will tell thee , it is to maintaine the pride of his Land-lord & Land-lady . Hospitalitie , charitie , patience , humilitie , & almost all vertue both diuine and morall , are by pride exiled and banished this land . The subiect is like the Prince , the seruant like the master , the maid like the mistresse ; and such a confusion and disorder hath pride brought into this land , that euery one hath forgottē their duetie , calling and condition . The faces of the Elders are not had in honor , that ancient reuerence , which sometime was giuen to the sacred calling of the Clergie , pride hath now turned into great contempt ; deuotion is scorned , we giue nothing , for pride perswades vs , that all is too little for our selues . We forgiue nothing ; for our pride still prouokes vs to crueltie and reuenge . That humble , homely habite , which kings in former times haue vsed in their apparell , is now of euery base vnthrift and prodigall companion scorned . Those frugall fashions , & course stuffes , both for woofe and workemanship , which ancient times delighted in , are now turned into veluets and silks of most strange and hellish deuices . The pride and profusion in apparell , together with the fashions and inuentions which are vsuall in England , were not once heard of in Sodom , in the day of her iniquitie . Our women , as soone as they rise , put on a Pedlers pack vpon their backs , they paint their faces , pinne their ruffes , frizzle their haire , & then their dayes work is done . Many there be , whose apparell is more worth , then all their estate beside : and very few there be , but their apparell is better then themselues . Our Sauiour Christ noted the rich gluttō , for that he was clothed in purple & fine linnen : but how many may he brand with y e mark of his heauy displeasure , which amōgst vs go as braue as he euery day ! O that lawes could redresse y e pride of England , shame suppresse it , or preaching breake the neck of it ! but all men & women haue so generally taken it vp , that neyther lawes , shame , nor preaching can take it away . There is nothing that hath vndone Gentlemen , & men of other ranck , so much as pride and profusion . Neyther are we euer to expect or looke for happy & good dayes , till such time as authority deuise some meanes , to purge out of the body of this Realme , the superfluous humour of this sinne : for it confounds all , consumes all , vndoes all : Thus by wofull experience we haue foūd our pride to be growne to the highest pitch , so that the pride of Sodom could not excéede it . Now in the second place , we are to compare the excesse in meate & drinke , which was in Sodom , to that of our countrey of England , of whom it may be truely sayd , that we build houses , as though we should neuer dye , and we eate and drinke , as though we should dye to morow . The very creatures cry out vpon vs for this sinne , because we abuse them and kill them , not for our necessity onely , but also for our excesse and riot : we kill them , not to eate onely , but to eate them deliciously and intemperately . Our fasting dayes are despised , and we estéeme it a poynt of superstitious Popery , to obserue dayes , and abstayne from meats . The Church in the time of Saint Ambrose condenmed y e Iouianists for heretikes , because they called fasting , delirium , a mockery or madnes . And haue not we them amongst vs at this day , that hold fasting to be superstitiō ? And although in former times , the time of Lent was approued and commaunded by nine seueral Councels and Synodes , besides the Canon of the Apostles commaunding the same , yet we , making a God of our bellies , do , without any difference , serue the beastly desires of the same . And although authority hath taken order often , to restraine this our excesse in eating and drinking , yet when did wee pull one dish from our tables , or withhold one morsel frō our bowels , in signe of obedience to authoritie , and of contrition towards God ? But what doe I speake of fasting , séeing our soules abhorre it , and in stead thereof haue intertained feasting , in which we shew our selues to bee Gentiles rather then Christians ? Our feasts are the feasts of Sodom , and we imitate that villainous Emperor Vitellius , in his insatiable gluttony , of whom we read , that at one Supper he had prepared for him 2000. sundry sorts of fish , and 7000. sorts of Fowle . So the multitude of dishes , and the varietie of seruices , is our glorie at our feasts . And whereas one wood doeth yeeld sufficient sustenance for many Elephants , the earth , the ayre , the sea will hardly minister prouision for one of our feasts : but still we say , We are sory we haue no cheare : and therefore it is not possible , that the excesse of Sodom in their fulnesse of bread , should be greater then ours in England . The third sinne of Sodom , was , idlenesse ; in which sinne , if we compare our selues with them , wee shall finde our selues nothing inferior vnto them . The Steward in the Gospell , that wasted his masters goods , confessed fréely that he could not worke , & that he was ashamed to beg : but we haue them amongst vs , that can worke , and yet are not ashamed to beg , being so impudent in this kind , y t neither shame nor lawes can restraine them . The Theaters , the Tauerns , y e Bowle-alleyes , the Brothel-houses , y e fields , the stréets of Sodom did neuer swarme more thicke with such vermin , then ours do , to the great displeasure of Almightie God , & the vnspeakable detriment of our coūtrie and Common-wealth . The rich sit downe to eat and drinke , and rise vp to play . The poore laborer was neuer more idle in his calling , thē at this day ; hee hath learned to make two dayes worke of one , & he makes no cōscience how he gets his wages , nor how he slubbers vp his worke . The Tradesman doth not liue on the labour of his hands , but by the tricks of his wits ; and therefore is euery thing so deceitfull & full of sleight , because idle hands haue the handling of it . Others there be , which take the paines to rise to their dinner , and then walke to a play , and so returne home by a whore-house , thē to supper , and lastly to bed : and thus they passe their time from day to day , as vnprofitably , as euer did Marg●tes , of whom it is sayd , that he did nothing in all his life that might tend to good . Thus our Land is become a poole of standing waters , & a hiue of Drones , and except Authority draw foorth the sword of correction against the idle lozells of this Land , they will in time deuoure all the swéet from the paynefull and industrious hand : for where no Oxen are , there the crib is empty ; and where none are that be paynefull , there is but want and beggery . Peter must be commaunded to cast foorth his Nets : The watchman must be charged to stand vpon his watch , and not vpon his honour , ease and reputation : Caesar must not sléepe , when he should administer iustice , nor the Captayne must not be in the Tauerne , when he should be in the field , nor the Tradesman , nor the Gentleman , nor the Laborer , must in no wise haue idlenesse sticke in their fingers ends ; for as it was one sinne amongst the rest , that procured the ouerthrow of Sodom : so will it together with other sinnes , hasten our iudgement vpon vs , séeing we haue it in as great aboūdance amongst vs , as euer they had it amongst them . And now order leades me to y e comparison of a sin practised amongst vs , wherein indéed we suffer no comparison , which is vnmercyfulnes towards the poore and néedy . Our vnmercyfull & vncharitable dealing with the poore , was not heard of in the day of Sodoms iniquity ; for their vncharitablenesse onely extended it selfe to strangers , as farre as can bee gathered by Historie . They were inhospitales : they harbored no strangers , but if any stranger happened to come into this country , they abused him strangely and villainously : and for this cause they would haue vsed Lot so il , because he intertained and lodged strangers : following herein the custome of other nations , but especially of the Egyptians , who offered al strangers that arriued there , vpon the altar of Busiris , being sometimes King of Egypt : in whose raigne there was a great drought in the land for the space of nine yéeres : whereupon Busiris sent into Grecia for certain soothsayers to be sent him , to the end that by them hee might be certainly informed of the cause of this drought : vnto whom was sent Thasius , a man very expert in this kind , who certified the king , that the ouerflowing of Nilus could not be procured , but by the blood of some stranger offered vp to Iupiter in sacrifice . Whereupon Busiris — fies Iouis hostia primas Inquit , et Aegypto tu dabis hospes aquam : And so offered this soothsayer stranger vnto Iupiter : and euer after , these Egyptians , in any calamitie or distresse , vsed to offer the strangers that arriued amongst them , vpō the altar of Busiris . Frō which custome of the Egyptians , other nations became very barbarous , cruell , & vnmercifull vnto strangers . But amongst vs , Manasseh eates Ephraim , & Ephraim eates Manasseh , and both of them eate Iuda . And it may rightly be said of vs , as the Prophet sometimes said of his people , There is no mercie in the land . For whereas mercie and charity consists in giuing and forgiuing , our hard & vncompassionate hearts will suffer vs to giue nothing , & our malicious minds will permit vs to forgiue nothing : there was somtimes an age of giuing , & lending : but now our pride , our couetousnesse , our selfe-loue , perswade vs , that all is too litle for our selues ; & therfore this modern age neither giues nor lends ; It may be , when we dye , then we will and bequeath , but as long as we liue , we kéepe and hold fast . And surely , if the most charitable man that liues in this age , would but compare that which he giues to the poore , with that he spends and bestowes idly , vainly , and vpon his pleasures , he himselfe would cry shame vpon his charity . The crying and complayning of the poore in our stréets , doth witnesse against vs , that we do not strengthen y e hand of the poore . There was an age , when men would haue forborne much , and haue forgiuen much : but now we go to law for euery trifling trespasse , and we take our debtors by the throat , and cast them in prison , till they pay the vttermost farthing . But it may be , the Sodomits were as vnmercyfull as we , in giuing and forgiuing : but the name of an Incloser was not so much as heard of amongst them : and happy had it beene for England , if Inclosure had neuer beene knowen . Wo bee to these Inclosers , euen that wo denounced against them by the Prophet : for they are the vnmercifull men of the world , they leaue no roome for the poore in the land , they appropriate that to themselues , which custome hath made common : iniurious they are to common society , they pull downe houses , ouerthrow townes , send men , women and children of all sorts , the widow , & the fatherlesse , from their knowne and accustomed dwelling places , to seeke where they can thrust in their heads . Iniurious they are to Religion , and to the worship and seruice of God : for either they pull downe Churches , or if they let them stand , it is not for deuotion , but either to crooue their sheep in , or else for some base and irreligious seruice : Iniurious they are to common-wealth , by straitning , stepping , or turning high wayes out of their right course , into a wrong course , so that trauellers eyther cannot passe at all , or else with great danger and feare of robbing and killing : they destroy tillage , whereby corne is growne both very scarce and extreme deare . And now that they haue inclosed and conuerted their Inclosure into pasture , they farme out their grounds at so deare rate , that Butter , Chéese , Milke , Béefe , Muttō , Veale , is at so excessiue a price , as neuer before among our forefathers . The fields of England were sometimes compared to Christs coat , which was without seame : so were they eyther without hedge ▪ or ditch : but now they resemble a beggers cloke , being ful of seames , pieces , and patches . These vnmercifull men were not heard of in Sodom ; for of Sodom it is said , that it was a plaine countrey : therefore shall the Sodomites rise vp in iudgement at the last day against our Inclosers . Cymon , the Athenian , commaunded al hedges and pales to be pluckt vp , and taken away from his grounds , to the end that both Citizens and strangers might haue frée accesse into his fields for any thing they stood in need of : but the Inclosers of our age do set down hedges and pales , where neuer any was , to kéepe out both strangers and home-borne persons , and to abbridge them of that which custome once made common to all : therefore that heathen man shal rise vp in iudgement against the Inclosers of our age . Neither was the name of Engrosser heard of in the day of Sodoms iniquitie : These are they , which swallow vp the poore ; for when they haue got a commoditie into their hands , they make the Ephah small , and the shekell great , and falsifie the weights by deceit : then they buy the poore for siluer , and the néedy for shooes , & sell the refuze of the wheat , and their commodities at their owne price . This is a wicked generation ; for they appropriate that to thēselues , which nature hath made common to others : they care not who wéepe , so they may laugh : they séeke to bring all the water to their owne mill , neyther doe they respect the publike good of the Common-wealth , but onely their own priuate profit and gaine . Nature doth abhorre this kind of oppression . For as it were an vnnaturall thing in the body , if one member should draw vnto it all the blood and nourishment , which the other members should bee strengthened and preserued withal ; so is that man an vnnaturall member in the politike body of the Common-wealth , which by engrossing , forestalling , and regrating , doth get into his hands any commoditie to inrich himselfe , without due respect of the good of others . The ciuill law doth condemne these kind of men , as most pernicious and hurtfull to the State where they liue , & therefore all their goods are by the ciuill law confiscate , and they themselues for euer banished : and the Magistrate which did conniue and winke at such persons , was to lose fifty pounds , for suffering such persons to practise such vnlawfull meanes to enrich themselues by . And all Diuines doe hold , that Monopolies are directly against the eight Cōmandement , Thou shalt not steale : proouing it to bee a kind of publike theft . And yet though nature abhorre it , the Ciuill law condemne it , & the Law of God forbid it ; the practise of it is common amongst vs at this day , and many haue risen to the height of that greatnes which now they inioy , onely by this meanes , to the great dishonour of Almighty God , contempt of law , vndoing of many hundreds in particular , and the publike detriment of the Common-wealth in generall . The vnmercifull vsury of our age farre exceeds all that euer hath beene before vs : All ages before vs haue condemned it for a sinne , but we haue those in this age , that dare vndertake to defend it to be no sinne . Vsury hath alwayes drawne her name from byting : but now shee may well haue her name of deuouring ; for vsury , as it is practised amongst vs , doth not only bite , but deuoure . The Vsurer in time past was excommunicated , as a man not worthy of the society and communion of Saints ; hee was depriued of Christian buriall , as though hee were not worthy to lye in the earth , but in hell ; he was not permitted to make a will at his death , as though his goods were not his owne : but now they are accounted worthy of the best company , our Churches are profaned with their sepulchres , and their wils and Testaments haue as good approbation , as theirs , who haue gotten their goods most truely and vprightly . Thus we doe not onely defend the sinne which our forefathers haue condemned , but wee approoue , reuerence , and iustifie the sinner , which GOD will condemne : and therefore wee surmount all that haue beene before vs in our sinnes . What shall I say to the workemasters of our time ? Neuer were there such vnmercifull persons heard of , as some of them bee : if I should speake what I could , it might séeme vncredible , that euer there should be such vnmercifull courses among Christians . These are they which grind the faces of the poore Tradesman , by changing his wages seuen times , as Iacob said to Laban : for eyther they deteyne the workmans wages , or they abate them , or they change them , or reckon them short , or pay them in such commodities as is to be wondred at . And surely , great pity it is , y t some mercifull man or other doth not take in hād to redresse this oppression of the workemasters : but if the poore Tradesman should complaine , or séeke redresse , then hee should lose all , and cleane thrust himselfe out of custome for all worke . Thus must hee take all , and hold himselfe content , or lose all , and be content whether he will or not . Was there euer such a lamentable thing heard of , that the workeman liuing in his calling , according to the law which God first layd vpon man , In the sweat of thy browes shalt thou get thy liuing , should notwithstanding , contrary to that law , bee wronged of his wages which are the stay of his liuing ? Oh ye vnmercifull men of the world , haue you none to oppresse but y e poore workman ? haue you not read , Thou shalt not muzzell the mouth of the Oxe that treadeth out of the corne ? If man owe a duty of mercy to the vnreasonable creature which laboureth for him , much more doth he owe a duty & right to man , which is his owne mould , and should not muzzell vp the mouth of the workeman , his wife & children , by vnconscionable courses in his wages : for the like was neuer heard of in Sodom . Thus are wee vnmercifull in giuing , vnmercifull in forgiuing , vnmercifull in lending , vnmercifull in paying , vnmercifull in buying and selling : so that it may iustly be said of vs , which was said of the Sodomites , They strengthen not the hand of the poore & néedy . Thus haue we found , by comparing our sinnes with the sinnes of Sodom , that wee are nothing behind them in our sinnes ; if we excéed them not , wee are surely equall with them . It is said of the sinnes of Sodom , that they cryed in the eares of the Lord : and surely our sinnes are as saucy and impudent , as euer were theirs ; and if theirs cryed , ours are not tongue-tide , I warrant you : we reach home to them with our wickednesse . The sinnes of Sodom were growne to their full height , & so are ours . For it is impossible , that any man or womā in these dayes , should adde any thing to the sins which they practise : so that as in a general plague , it is not such a maruell at those which dye , as it is at those which escape : so in this generall infection of sinne , wherewith the world at this day is defiled , wee are not so much to maruell that there be so many bad , as that there be any good . Now when the sinnes of a people grow to that height , that they come to be crying sins , then vengeance loyters not , destruction comes spéedily . When the LORD had taken knowledge of the cry of the sinnes of Sodom , and had found their sins to be according to the cry , euen the next day he rained fire and brimstone from heauen , and destroyed them all . So , when the Lord shal finde our sinnes at their full height , he will spéedily bring his iudgements vpon vs , and destroy vs : for as the husbandman thrusts the sickle into the Corne , when it is perfitly ripe ; and as the Oxe is brought to the slaughter , when hee is fat : so destruction comes vpon men , when the measure of sinne is fulfilled . Now , that our sinnes are at their height , and are growne to their perfit ripenesse , it is manifest ; because they are equall with the sinnes of Sodom , as hath béen already prooued , and also , because there can not be any addition made in the seueral humors and dispositions of men , to the sinnes which they practise . But admit , these two reasons shall not bee thought of trueth sufficent , to confirme the height and ripenesse of our sins , I will adde foure infallible arguments , to proue the ripenesse of sinne . First , when sinne is directly committed against God , against nature , and against humane society , of which sort our sinnes be : they are directly against God , witnesse our horrible swearing and forswearing , and our fearefull blapheming of the most holy and blessed Name of GOD , and our prophane vnhallowing of his Sabboth , together with the contempt of his word , and neglect of his Ministers : They are against nature , witnesse y e filthy sinne of Sodomy , of which this Land of ours can not cleare it self ; as also the Incest , the Parricide , the Fratricide , the Coosen-germane marriages which are committed amongst vs : & they are against humane societie , witnesse our inclosing , our ingrossing , our cruelty , extortion , oppression , robberies , murders , and such like . Secondly , the generality of sinne doth prooue the ripenes of sinne , when not a few , but a whole multitude are corrupt : and such is our estate , a generall infection of sinne hath runne ouer the whole Land , so that except the Lord had left vnto vs a small remnant , we should haue beene as Sodom , and like vnto Gomorrah . Thirdly , the impudency of the sinner doth prooue the ripenesse of sin , as when men are not ashamed to transgresse openly , and also to bragge and boast of their sinnes : and such haue we amongst vs , as might be instanced by men of note , if it were expedient to particularize . Lastly , when the sinner is not humbled , nor amended by punishments , & iudgements inflicted vpon him , it is a true marke that his sin is at the height : and herein haue we shewed our selues to bee incorrigible : The Lord hath threatned vs with warre , he hath plagued vs with the pestilence , hee hath pinched vs with scarcity & dearth , and yet wee are not bettered , there is no turning vnto God , but wee fall away more and more : our sinnes therefore being at the height , the fierce wrath of God must néeds be euen néere at hand , and ready to be executed vpon vs. And will you haue such likely-hoods , as may perswade the trueth thereof vnto vs ? Then wryte my words in tables , y t they may bee monuments for later dayes ; for when your childrens childrē shall heare of them hereafter , they will bee astonished at them . The moneths of the yéere haue not yet gone about eight times in their courses , wherein the Lord hath shewed more tokens of his intended & approaching wrath , then the agedst man in our Land is able to recount of in so small a time . The winds haue beene so outragious & violent , as though the foure ends of heauen had conspired to turne the foundations of the earth vpside downe . The anger of the clouds hath béene powred downe vpon vs in such abundance , as hath béene both vnseasonable for the time , and vnprofitable for the earth . The heauens aboue vs haue beene turned to brasse , and the earth beneath vs into iron , which hath wrought such effects , that the child vnborne shall speake of it . The sea , with vnwonted inundations , hath attempted to bring the Land within the territorie thereof . The fire , as an Ambassadour of the last vengeance , hath most fiercely raged in all parts of our Land. Treasons many , mighty & mōstrous , neuer before heard of , or imagined , haue beene plotted and contriued against our most dread & Soueraigne , our Quéene and Royall Issue , intending the vtter ouerthrow of Kingdome , State , and Countrey . The Commons haue risen , pretending themselues wrongd in their commons , indangering the common peace and tranquillitie of the Common-wealth . The arrowes of a woful pestilence haue beene cast abroad at large in all the quarters of our Land. A present dearth without scarcity , doth pinch vs , bringing pouerty like a way-faring man vpon vs. Our Summer is turned into Winter , our cheapenesse of all things into dearth . The skies lowre vpon vs , because their Creatour is angry at vs. The Sunne hideth from vs his gladsome light , as though wee were not worthy to inioy it . The clouds , night and day , do let fal showres of teares , bemoaning the miseries which God hath determined to bring vpon vs. And thus all the creatures doe threaten and foreshew our approching destruction : yet wee , more sencelesse then y e insensible creatures , neither feare any thing , nor suspect any thing . Well , there must bee an end of sinning , or else God will make an end of vs. There must be a turning vnto God , or else God wil not turn vnto vs. If our sins be the sins of Sodom , our iudgement must bee the iudgement of Sodom . There must be some end of our sinnes , or if Moses and Samuel , with all the holy Angels , were amongst vs , to bestow both their preaching and their prayers that wee might be saued , they should saue but their owne soules , and neither vs , nor our sonnes and daughters : Wee are not sinners of yesterday ▪ wee are not Nouices in the schoole of Sathan : but we haue long troden the pathes of vngodlinesse , & wearied our selues in the wayes of wickednesse . We haue wearied the tongues of y e Lords Ministers , and grieued the soules of those Preachers that haue bin sent vnto vs , in séeing their labour lost vpon vs ; they haue preacht in season , & out of season , they haue brought out of their treasures things both new & old , they haue giuen vs milke , and strong meat , they haue come in the spirit of gentlenesse , and with a rod , they haue entreated , threatned , preached mercy , & preached iudgement , and yet all this without successe : for we haue beene like y e deafe Adder , stopping our eares , & refusing to heare the voice of the Charmer , charming swéetly vnto vs. Hearken now , I pray you , and bee iudges your selues , O ye inhabitants of England , if y e men of Sodom might haue had those meanes to haue drawne them to repentance , which you haue had , would they not haue broght forth fruits more worthy of repentance then you haue done ? Therefore shall they rise vp in y e day of Iudgement against you . Let this Alarum , giuen you by Sodō & her Cities , be a warning vnto vs all , to eschew their sins , lest we burn in their iudgements . Let vs al , frō the highest to the lowest , fall downe and knéele before the Lord our maker : let vs lye low before the footstoole of his Maiesty , and with all submission both of body and minde , acknowledge our sinnes , & preuent the intended wrath of God against vs , by our true & hearty repentance . For the Lord is our God , and will , and must be serued of vs : hée is our Lord , & wil , and must be honoured of vs : he is our Father , & will , and must be obeyed of vs : he is our Iudge , and dreadfull Reuenger , and will eyther bee feared of vs , or else hee will reuenge himselfe vpon vs. FINIS . Notes, typically marginal, from the original text Notes for div A02058-e180 M●r. 14.9 . Notes for div A02058-e300 Gen. 22.3 Psal . 119 147 , 148. 1. Sam. 1.19 . Esay 56.9 . Exod. 16 13. 2. Kings 3.20 . Acts 2.15 . 1. Pet. 2.15 . Notes for div A02058-e670 The destructiō of Sodō and Gomorrha , the most fearefull example of Gods vēgeāce that euer was inflicted in this world vpon mākind for sin . If we practise the sinns of Sodō we shall taste of the iudgments of Sodom . Fiue causes why Sodom was destroyed . The suddennes of Sodōs destruction . Doctrine . Vengeance shal suddenly ouertake the vnrepentant sinner . Iob 34.20 . Gen. 19.26 . Num. 25.8 . Numb . 19.34 . Sudden death is one degree more fearefull then death . Suet. in vita Caesar . Pro. 6.15 . Wee ought to pray against sudden death . 1. Tim. 5.8 . Lam. per. tot . How to iudge of those which dye suddenly . 2. Chron. 35.23.24 . Lam. 4.20 . Who are sayd to dye suddenly . Sudden death not alwayes a spiritual iudgement . Amb. de obit . Val. Iude. 1.7 . Mat 25.10 . The Author of Sodoms ouerthrow . ●er● . fict . P●trusab Al●aco . Guil. Par. Strabo . Against those that ascribe strange accidents to naturall causes . Gen. 1.14 . Against the vanitie and incertaintie of iudiciall Astrologie . In assert . fidei cap. ●lt . Amos 3.6 . Iere· 14.22 . Ps . 147.4 . Hierom. in Esay . cap. 27. Canō . 16. Deut. 4.19 . Micah . 6.9 . Doct. God the Author of al such things as befall man. Iob 1.21 . Iob. 19 ▪ 21. 2. Sam. 16.10 . Vse . 1. Iames. 5.13 . Vse . 2. Psal . 39.9 . Vse . 3. The maner of Sodoms destruction . Gen. 7.12 . Exod. 9.23 . Reasons why God brought this maner of destruction vpon Sodom and Gomorrha . Reason . 1. Reason . 2. Gen. 14.10 . Leuit 10.2 . Luke 16.24 . Reason . 3. Gen. 19.13 . Iob 7.20 . Ps . 23.1 . Ps . 18.2 . Deut. 28.12 . Hos . 2.21 . 2. Sam. 16.3 . 2. Sam. 29.16 . Exod. 1.16 . The generality of Sodōs destruction . The largenesse of the countrey of Sodom . Gen. 14.2 . Gen. 19.22 . The excellency of the countrey of Sodom . Ezech. 16.49 . Doctrine . Nothing can priuiledge either place or person from Gods vengeance against sinne . Ps . 107.34 . Ps . 50.2 . Ps . 87.2 . Ps . 132.13.14 . Man , woman & child destroyed in Sodoms ouerthrow Psal . 82.7 . Ier. 22.24 . 1. Kings . 22.31 . The greatest men doe oftentimes taste first of Gods iudgements . Dan. 5.30 . Childrē destroyed as wel as those of elder yeeres . Reason . 1. Reasons why Infants were destroyed . Reason . 3. Reason . 4 Doctrine . Parents , euen in regard of their childrē , ought to liue conscionably . Esay 57.3 . 20. All liuing creatures destroyed in Sodoms ouerthrow . Psal . 8. The cause of Sodoms destruction was sinne . Gen. 18.20 . Ezec. 16.49 . The sins of Sodom . Gen. 19.5 . Pride . A proud man cares not for God. Ps . 10.4 . Ps . 10.4 . A proud man is iniurious to all men . Deut. 17 20. Ps 119.51.69 . A proud man not capable of grace . Psal . 36.11 . Pro. 16.18 . Amos 6.8 . Iam. 4.6 . Zeph. 2.10 . Ier. 50.31 , 32. The second sinne of Sodom , fulnes of bread . Gluttony , the deuils baite . Amos. 6.4.6 . Ier. 5.8 . Psal 69.23 . Pro. 23.20 . Ier. 16.8 . Hos . 13.6 . Eccle● . 5.11 . Meat & drinke to be taken like a medicine . Fiue cautions to be obserued in eating & drinking . Numb . 11.6 . Plutar. in Rom. Apoph . Caution 3. 4 1. Sam. 2 13 , 14 , 15. Gen. 25.30 . Sine me haurire : Tr●mel . Esay 22.13 , 14. Fulnesse of bread most displeasing vnto Almightie God. Esay . 22 12. The third sin of Sodom was idlenesse . Luk. 13.7 Idle persons a burthen to the earth . Pro. 6.6 . All creatures in heauen , earth & hell , painefull in their places , but onely man. Iob. 1.7 . 2. Pet. 5.8 . Iob. 1.7 . 2. Pet. 5.8 . Idlenesse the sinke of all lawlesse temptations . Pro. 24. Idle persons corrupt both in body & minde . This world no place of rest . Iob. 30 5. 2. Thess . 3.10 . A second kind of Idlenes which was in the Sodomits . 2. Thess . 5.3 . Matt. 24.23 , 24. 2. Cor. 5.11 . 1. Pet. 1.17 . Pro. 28.14 . Securitie a forerunner of destructiō . Iudg. 4.21 . 1. Sam. 30.16 , 17. Mat. 24.48 . The fourth sinne of Sodom . Iames. 2.13 . God the Gardian of the poore . Esay . 3.15 . Ps . 12.5 , 6. Though God beare with other sins , yet he will not beare with the sinne of vnmercifulnes . Pro. 22.23 . The prayers of the vnmercifull , are abominable . Pro. 21.13 . Psal . 104.21 . Psa . 147.9 . Hose● . 2.21 . Gen 4.10 . Amos. 5.11 . Iob. 20.20 . The sin of vnmercifulnesse prouoketh God to punish a whole land . Amos 8.4 , 8. The vnmerciful shall haue the curse of God , which is wo euerlasting . The last sinne of Sodom . Rom. 7.8 . A comparison between the sins of Sodō and the sinnes of England The pride of England equall to the pride of Sodō . Iudges . 5.16 . Fulnes of bread in England equall to that of Sodom . Amb. Epist . 82. ad Eccle. ver . Suet. in vita Vitell. sect . 13. Idlenes of England equall to that of Sodom . Suet. in vita Clau. 33. Wāt of mercy and charity in England without comparison . Pined . in Iob , tom . 2. in cap. 31. Against Inclosers . Esa . 5.8 , 9 , 10. Tho. More , Eutop . lib. 1. Gen. 13.11 . and 19.29 . Against Engrossers . Amos 8.5 . C. de M●n . lib. Iube . Against vsury . Against the vnmerciful dealing of work masters . Sinnes of England , crying sinnes . The sinnes of England at the ful height . The height and ripenesse of sinne , prooued by foure arguments . More tokens of Gods wrath against vs within fewe yeeres , then of long time before . There must be a turning vnto God on our parts , before God will turn vnto vs. 
A27200	----	A caveat for sinners, or, a warning for swearers, blasphemers, and adulterers. Shewing, the vengeance of the almighty, inflicted upon several, whose habital custom to the afore-mentioned and horrid sins, rendred them the objects of God's vvrath; as you may hear by the sequel. Very necessary to be placed up in the houses of every good Christian, that they may avoid the like crimes. Written by that reverend divine, Mr. R.B. Caveat for sinners. R. B. 1683 Approx. 10 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A27200 Wing B161 ESTC R213163 99825657 99825657 30043 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27200) Transcribed from: (Early English Books Online ; image set 30043) Images scanned from microfilm: (Early English Books, 1641-1700 ; 1772:17) A caveat for sinners, or, a warning for swearers, blasphemers, and adulterers. Shewing, the vengeance of the almighty, inflicted upon several, whose habital custom to the afore-mentioned and horrid sins, rendred them the objects of God's vvrath; as you may hear by the sequel. Very necessary to be placed up in the houses of every good Christian, that they may avoid the like crimes. Written by that reverend divine, Mr. R.B. Caveat for sinners. R. B. 1 sheet ([1] p.) : ill. (woodcuts) printed for J. Deacon, at the sign of the Rainbow, a little above St. Andrews church in Holborn, London : 1683. Verse. "Thou that these lines do either read or hear,". 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Adultery -- Early works to 1800. 2003-12 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Jonathan Blaney Sampled and proofread 2004-02 Jonathan Blaney Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A Caveat for Sinners , OR , A Warning for Swearers , Blasphemers , and Adulterers . Shewing , the Vengeance of the Almighty , inflicted upon several , whose habital custom to the afore-mentioned and horrid Sins , rendred them the objects of God's VVrath ; as you may hear by the Sequel , Very Necessary to be placed up in the Houses of every good Christian , that they may avoid the like Crimes . Written by that Reverend Divine , Mr. R. B. The Sin of Swearing forbidden by our Saviour . Our Saviour commandeth to Bless them that Curse , Luke 28. Accustom not thy Mouth to Swearing , for in it many falls ; neither take up for a custom , the naming of the Holy One , for thou shalt not go unpunished for such things : The Plague shall never depart from the house of the Swearer . THou that these Lines do either read or hear , Let Judgements fill thy heart with dread & fear ; For God is Just , do not thy self deceive , The Fiends of Hell do all this Truth believe : Then tremble when thou think'st upon the Rod Of Great IEHOVAH , thine offended God , Who doth forbear , yet will not quite forgive , Those who in these Transgressions daily live . The Soul of Man is precious in God's sight , In Man's well doing God doth take delight ; And it doth grieve his Spirit for to see Man so delighting in Iniquity : Vain Man , why wilt thou that great God offend , Who only can make happy in the end , And let thee live , where Saints and Angels dwell , Or cast thee down into the Lake of Hell ; In scorching Flames for ever for to fry , Where thou in vain shalt often wish to dye ? But Wishes are in vain , for there shall be No end of this thy endless Misery . If Men believe the Words that God hath spoke , They would believe that Oaths do God provoke ; For by His Laws Divine he did decree , That Swearers for their Crimes should punish'd be ; And he that doth in Swearing spends his breath , Is accessary to Eternal Death ; And Evil Tongues that boldly dare adventure , To Curse and Swear , with Satan do Indenture , And wrap their Souls into such misery , Without Gods mercy , ne'r will ended be . Lewis , the King of France , he did declare , Severe Imprisonments for those that Swear ; But if the second time again they Swore , Their Tongues with Irons hot they through did bore ; And who the third time in that fault did fall , Was bor'd through Tongue , through under-Lip and all . Henry the Fifth of England , that good King , Did in this Land a Godly Custom bring ; For ev'ry Oath a Duke was known to use , He pay'd a Fine , and none could him excuse : The Barrons also , after their Degree , Did pay their Fine , the Poor could not go free : And blessed sure , were all those Princely Peers , Who made such Laws , to punish such as Swears . Gods Judgement shewed upon Blasphemers . Two Ruffians in Italy , Blaspheming the Name of our Saviour , were suddenly surprized by Divine Iustice , and immediately both their eyes dropt out of their heads . Also , in Rome a Child of five years old , that Swore bitterly , was suddenly and strangely fetched away by the Devil , and never after seen . BLASPHEMY is a crying gross Offence , Detestable to God's Omnipotence ; The very Heathens did this Crime abhor , Which Christians here are seldom grieved for : Their God 's they Worshipt , ours we do Blaspheme , That Heathens us excell , it strange doth seem . We that God's Laws pretend for to maintain , If we Blaspheme his Everlasting Name , Are worse then Infidels , who nothing know , For if they did , they never would do so . A Gracious God poor mortal men have found , Yet ev'ry moment they his Sides do Wound : Oh! is it not a sad and dreadful case , That Men should Him Blaspheme unto his Face ? Who give us all things here that we enjoy , Whilst daily we our Souls seek to destroy . Oh! the Supernal patience of our God! That still forbears to scourge us with his Rod ; Who in Iniquity do take delight , Which is so hateful in his blessed sight ! Consider Man , thou hast not long to stay , Then make thy peace before thou go away ; For if Death comes before your peace is made , Your Blossom's cropt , your Glories are decay'd ; Into the Grave you must , your Bed of Clay , And there remain until the Judgement-day ; But when before God's Bar you do appear , How will your hearts surprized be with fear ! Then all your former joys will Torments seem , Then will you mourn that e're you did Blaspheme ; Then will you wish your Tongue had silent been , That so profusely us'd to boast of Sin : But how can you expect God will you spare , Who took delight to Curse , to Ban , and Swear ? How can you think that he will you forgive , Who so Blasphem'd his Name while you did live ? No , no , you will your selves Condemn , and say , Your selves have cast your precious Souls away : Then while you are in health your Sins repent , Before a Judgement be from Heaven sent ; For God's Commandements do tell you plain , He Guilty is that takes his Name in vain ; And unto me it doth more plainly seem , He is more Guilty that doth Him Blaspheme . The Sin of Adultery justly punished . A Turkish History makes mention of one Garella Mulchassa , living in Adultery with Amulla , at last Poysons him , and commits Adultery with Leonardo , whom she endeavoured to Stiffle , but he escaped and Staps her ; She is Strangled by the command of her Husband , and he fley'd alive . ADULTERY it is a Crying Sin , That Rich and Poor too many wallow in ; And though they know God doth this Crime forbid , Yet do 't they will , and strive to keep it hid : But His All-seeing Eye can plain discover , The sweet Imbraces of the Wanton Lover , Who when the doors are fast as fast can be , He thinks himself secure in secresie : But 't is in vain for Man to think to hide His fault from him who doth in Heaven abide , Who sees and knows the secrets of the heart , Better than he who acts the Sinners part ; And blushing at the thoughts of what he did , Endeavours what he can to keep it hid : But all in vain , for the All-seeing eye , Can all your Chamber-Sins plainly descry , And bring to Punishment for his offence , Those that offend his great Omnipotence . How many hundreds for this very Sin , Of God's just Wrath have sad Examples been ! What strange Prodigious deaths this Sin hath wrought ! And unto misery Great Persons brought ! Yet this beloved Sin too much is us'd , Man's Soul is wrong'd , and God himself abus'd ; While the poor Sinner little thinks upon The pains that follow , if they will run on Till Judgements overtake , and then too late Perhaps they may repent their wretched State ; And when they 'r overwhelm'd with fear and pain , Of time mispent , perhaps they may complain : Their Consciences in their faces then will flye , Horrour surprize them when they come to dye ; Their Charming Kisses turn to deadly frights , And change to fearful pains , their chief Delights : Oh then ! what would they give for to be free ? And pardon gain for their Adultery . Well then 't is so , that all are born to dye , Endeavour by all means from Sin to flye : Abandon Wantonness immediately ; Repent you of your Sins while you have space , Else are your Souls in a most dreadful case ; Repent , I say , lest Sin do you surprize , And e're you are prepar'd , doth close your eyes . FINIS . A short Exhortation to all those who wilfully commit the above-mentioned Crimes . ALas ! what will become of poor Sinners , that will boldly and audaciously persist in their Iniquities ! What can you expect from a God so justly offended as yours is , but Everlasting misery ! a heap of unquenchable Torments ! the noysome smells of Fire and Brimstone ! the unwelcome company of Fiends and Devils ? Oh! consider , poor Sinners , are momentary Pleasures , or present sinful Delights , to be prized at such a rate , as that you will run the hazard of an Eternal overthrow , for an invalu'd injoyment ? Will you not believe what God hath said , That Swearers , Blasphemers , Adulterers , VVhoremongers , Drunkards , and many others , shall not enter into the Kingdom of Heaven ? , This is a dreadful Sentence , to be banisht from Gods presence into utter darkness ; where is nothing but fearful Fiends to torment you for ever : but in Heaven , there you shall be blessed with Saints and Angels singing Hallelujahs for ever ; and that we may partake of these Eternal joys , shall be the wish of your Friend R. B. LONDON , Printed for I. Deacon , at the sign of the Rainbow , a little above St. Andrews Church , in Holborn : 1683. 
A20674	----	A discourse concerning the abstrusenesse of divine mysteries together with our knowledge of them May 1. 1627. Another touching church-schismes but the unanimity of orthodox professors Feb. 17. 1628. By I.D. Mr of Arts and fellow of Merton Colledge in Oxford. Doughty, John, 1598-1672. 1628 Approx. 98 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A20674 STC 7072 ESTC S110101 99845717 99845717 10637 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20674) Transcribed from: (Early English Books Online ; image set 10637) Images scanned from microfilm: (Early English books, 1475-1640 ; 955:09) A discourse concerning the abstrusenesse of divine mysteries together with our knowledge of them May 1. 1627. Another touching church-schismes but the unanimity of orthodox professors Feb. 17. 1628. By I.D. Mr of Arts and fellow of Merton Colledge in Oxford. Doughty, John, 1598-1672. [4], 26, 26 p. Printed by Iohn Lichfield printer to the famous Vniversity, and are to be sold by Edward Forrest, Oxford : anno Dom. 1628. I.D. = John Doughty. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Knowableness -- Early works to 1800. Heresies, Christian -- Modern period, 1500- -- Early works to 1800. 2006-10 TCP Assigned for keying and markup 2006-10 Aptara Keyed and coded from ProQuest page images 2009-01 John Latta Sampled and proofread 2009-01 John Latta Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A DISCOVRSE CONCERNING THE ABSTRVSENESSE of Divine Mysteries , together with our knowledge of them MAY 1. 1627. ANOTHER CHVRCH-Schismes but the Vnanimity of Orthodox Professours FEB . 17. 1628. By I. D. Mr of Arts and Fellow of Merton Colledge in Oxford . OXFORD , Printed by IOHN LICHFIELD Printer to the Famous Vniversity , and are to be sold by EDWARD FORREST Anno Dom. 1628. TO THE RIGHT WORSHIPFVLL Dr BRENT , Dr OF THE CIVILL LAWES , THE WORTHIE WARDEN OF MERTON COLLEDGE . SIR , I Haue done that here , which intruth I never thought to haue done ; Namely put my selfe vpon the publique censure for a Sermon : For I knowe , and well consider the superabundancy of this kinde of writing , wherewith the world may seeme not more instructed , then opprest . But the maine reason that draue me on this determination , was a fitnesse here of the argument with the times ; in which case alone ( to speake my minde ) I haue ever thought such discourses , at leastwise excusable , if divulged ; Especially when as too the argument thus taken in hand happens a little besides the vsuall roade : not trauers'd and debated in every treatise . Vpon this ground , or howsoever I was perswaded , hauing perchance resolu'd of a publication . I knewe not to whom I could more iustly entitle this Schedule , then to your selfe . First for the particular respect I owe you , and then by reason of my collegiate duty in which I stand bound . Please you then Sir , but to accept of these my first fruits : It may bee hereafter I shall bee able to vndertake some one thing or other , which may better deserue your name and patronage . Meane while I remaine , as ever , Yours in all due obseruance , IOHN DOVGHTY . CONCERNING DIVINE MYSTERIES . ROM . 12. VER . 16. Be not wise in your owne conceipts . NOT to trouble you with any tedious Preface : The Romanes here in this Chapter may seeme vpon their new enlightning by the Gospell , not rightly to haue vsed those spirituall endowments which they did therewith receiue . For otherwise not long since they were a people of all most reprobate ; so farre from the light of Grace , that they became even void of common sense : What the Satyrist speaketh concerning Eunuchs in that they are dismembred , Quaerit se natura , nec invenit — might be affirmed of them in a more proper phrase , they had by custome of sinne lost the very principles of reason : doing those things ( saith the Apostle ) which are against nature . Rom. 1. 26. But now at length through an especiall calling by God's grace , they were well rid of that wretched estate in which they lay ; being insteed thereof indued with many rare gifts both of the will & vnderstanding ; like men therefore newly recouered from out the dungeon into a comfortable sunshine , they doe not moderately enioy this so vnwonted a light , but with too much exultancie : they wax proud and high minded : Before they sinned in not knowing God or what was right , & now they take an occasion of transgressing from the abundance of their knowledge ; As the Apostle speakes of leaven 1. Cor. 5. that a little of it leaueneth the whole lumpe : so here chiefly by a little selfe-conceipt of knowledge , all their other graces are in danger to be corrupted . Saint Paul therefore to coole and allay this heat of ambition is very diligent : first he adviseth them in the 6. v. aboue to measure themselues by their proper endowments : whither ( saith he ) you haue receaued the gift of Prophecie , vse prophecie , or of ministring , waite vpon your ministery : In the beginning of this 16th v. he biddeth them not to minde high things : not things which might serue rather to increase their tumour , then build them vp in the spirit . And lastly he presseth them with the words of my Text. Be not wise , &c. Where may you be pleased to obserue two maine parts : first a wisdome forbidden : and then what wisdome it is : The wisdome here inhibited may bee vnderstood , either in regard of the obiect , as Be not wise , that is , be not overcurious to prye into secrets vnrevealed : In which sense I will handle ; first , the profoundnesse of Divine Mysteries : 2ly , the danger if any shall presse too farre into them ; or you may vnderstand it in respect of the subiect , as Be not wise , that is be not conceiptedly lift vp in minde . Wherevpon I shall consider the weaknesse of humane knowledge ; & how at leastwise it is not our owne , but from God : Out of the second generall , whereas it is denied that we should bee wise in our owne conceipts , a rule or square may be thence supposed , according to which we may be wise , and that I define to bee either Scripture or Revelation . Of these in their order , and first of the profoundnesse of Divine Mysteries . So deepe are most points of this art , that in truth they are aboue the lawfulnesse of mans search . The Apostle in the precedent Chap : at the 33 v. tearmes them not incomprehensible , but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things not to be inquired into : such as must bee reverenced and admired in silence ; Quod non potest comprehendi ( saith Lactantius ) nec quaeri debet : if mysteries cannot be sounded by vs , neither ought they at all to be discussed ; It is true that whatsoeuer may conduce to our happinesse , the Lord hath revealed most gratiously ; he hath giuen vs his word to bee our guid and comfort ; For as the Israelites were in the vast Wildernesse , so are we beset with sinnes and errours in this world : as they then iournied towards the earthly Canaan through conduct of those two pillars Exod. 13. v. 21. so may we walke safely on towards the heauenly by the guidance of his double Testament ; Nothing there is that may help to further vs , but it is either in both , or in one of them imparted : But as for high and sublime mysteries the Lord hath greatly concealed them ; hee hath as it were close lockt them vp : For suppose he did communicate and lay them open , they would not so much instruct our faithes , as amaze our iudgements . Flashes and strictures of lightning doe indeed enlighten the eye , but by reason of too subtile a nature they doe also hurt it : euen so mysteries too abstract are apt to dazle the weaknesse of reason , if they were presented vnto vs. There are I confesse degrees of knowledge : the spirituall man vnderstands a great deale more then the carnall : his eyes be newly vnscaled by grace , as once S. Pauls were : but it is touching matters of saluation or faith : as for these hidden and abstruse points he is still dim-sighted . In the 5th of the Apoc. v. 2. t is said , who is able to open the booke ? who but the Lyon of the tribe of Iuda ? It is meant of the booke in which such secrets lie coucht , and infolded ; where you may note , that wee , nay the best of God's Saints , are so vnfit to expound the contents , that wee may not so much as vntie the claspes . Now the reason of this may be , both mans dulnes , and the abstractnesse of these points ; as for man , he is of an vnderstanding much darkned : what it was before the fall , whither as of a Viator , or a Comprehensor , or mixt as Aquinas Sum : P. 1ª , Q. 104. resolueth , it matters not : but certainely he did not then apprehend supernaturall things more fully , then since hee doth searcely and with dimnesse ; As the earth is , so are the earthly , of a dull and heauy capacitie , reason here hardly raising it selfe aboue the sense ; David acknowledgeth in this regard that he was ignorant , nay foolish , and as a beast , Psal . 73. Now on the otherside divine mysteries , whither they concerne God in his nature , or in his attributes , they are very sublime . First God in his essence he is so pure , that he is purity and abstractnesse it selfe : as the eie be it neuer so cleere cannot see the thinnesse of the ayre : so neither can the eie of the minde truely imbrace the purenesse of the Dietie , because wanting as 't were a solid substance wherevpon to fix ; And therefore you may obserue how alwaies it falls downe streight vpon conceipts more grosse and earthly ; Cum accesseris ( saith one ) longius abit , God the neerer wee labour to approach him , the farther wee shall finde him remoued beyond our search ; The Poet some where brings in Aeneas catching earnestly at Creusa's ghost , but that flying and escaping betweene his embraces : wee may puzle much about the diuine essence ; but euen then when wee thinke to haue laid hold on it , it proues incomprehensible ; say I am that I am is my name , was once the instruction of God vnto Moses , Exod. 3. v. 14. and let him be still what he is : it is impossible that hee should be measured by mans weake braine . Much lesse may that sacred diuision of the Trinity be perceiued ; how three persons are as it were grafted vpon one and the same essence : what the Schoolmen vrge by way of similitude from the vnderstanding , memory , and will , doth but badly illustrate the cause ; for if the Father begot the Sonne as the power of the vnderstanding produceth its act , them must the Sonne beget another Sonne as being with the same power indued : likewise as the Spirit is produced by loue , so shall it produce againe a Spirit by loue ; wherefore this instance fals short of a due resemblance : Yet is it I confesse the best helpe and shadowe for expression that either here wee haue or may expect : Whilst Moses kept vnvailed , the Israelites could not indure to look vpon his face it was so bright ; neither may wee behold this mystery vnlesse it bee through such shadowes and that but weakly ; So then that which Tertullian hath here defined , is most remarkably true : Deum aestimari facit dum aestimari non capit : wee doe best apprehend God either in his essence , or in the Trinity , if we confesse that we cannot . Come now to those attributes of his power , his will , and such like ; what man is able possibly to reach them ? Who doth not streight acknowledge his dulnesse ? So long as the vnderstanding meets with obiects equall and befitting it's strength , it doth well enough ; but the hand you knowe cannot graspe a thing bigger then it selfe : neither can a finite apprehension throughly conceaue those properties , as being infinite : it doth well conceaue that they are infinite but not the infinitenesse ; hee is as high as heauen what can'st thou doe ? deeper then hell what canst thou knowe ? Iob. 11. v. 8. By the power indeed of the Almighty was this round world framed ; his arme and strength laid the foundation of it , no man doubts : but cleerely to apprehend the manner of its production , requires more then a finite capacity ; our vnderstanding is not able to passe ouer so vast a distance , as lyeth betweene an vtter nothing , and the newnesse of a being . Saint Paul makes it an act of faith to perceiue this , Through faith wee vnderstand that the worlds were framed , Heb. 11. 3. Yet especially are those mysteries of his will and decree most abstruse ; for they be not only abstract in their owne nature , but also concealed by God of purpose , No man knoweth the things of a man saue the spirit of man which is in him , 1. Cor. 2. And a prudent man ( saith Solomon ) concealeth his knowledge , Prov. 12. v. 23. Now God is all wisdome , and for this must be as secret in his determinations , as he is iust and vpright ; whither he reprobates men absolutely , or vpon a presupposed fall , seemes a question of a perplext difficulty : Againe , whither he allowes sufficiency of grace to all or not , 't is easier to argue , then finde out wherevpon to pitch a setled assent . The Aegyptians to declare the abstrusenesse of their rites did place vpon the forefront of their Temples the picture of a Sphynx : how much more iustly may wee doe so ? So many scruples doe occurre in the bulke of diuinity , which if they be searched vnto the bottome , they far surmount humane reach . I let passe here that great mystery ( as Saint Paule calls it ) of Christ's being incarnate ; that of the last restoring of our bodies , both which for their seeming impossibility , were points in times past which ancienter professors of the Christian faith did most hardly digest ; humane reason proued so incapable to entertaine them , that they became vnto it a rock of offence : Neither stand I to inlarge those disputes of the worlds consummation , of Antichrist , with others , not so rightly to bee tearm'd doubts as riddles ; Not the Angels themselues perchance do comprehend them , as being of that rancke into which they doe but peepe as before they did into that of the redemption of man kinde . Mirandula in his Apologie much extolleth certaine Cabalisticall volumes which he had , as if in them all such mysterious doctrines had beene darkly comprized ; for ( saith he ) besides the holy writ , God did so provide that whatsoeuer is to be known , might out of these be collected by the more wise and painefull Iewes : which his opinion he groundeth vpon Esdras . Esdr , 2. 14. This is but a meere fancy , yet so farre it agreeth to right , that by it is intimated the abstrusenesse of diuine truthes ; Out of whose womb commeth the yce ( saith the Lord ) Iob. 38. or , hast thou entred into the treasures of snowe ? If not into those naturall storehouses of yce & hayle , much lesse can we ascend into those spirituall ones of which I speak : Doubtlesse they are more remoued , and being heauenly they as farre exceed the compasse of mans wit , as the heauen is diuided from the earth . Neither bee these alone of chiefest moment so involued , but lesser also and those which we perhaps do iudge our selues to vnderstand compleatly ; But that of Gods prouidence & the administration of the world , may seeme to haue stagger'd the kingly Prophet : how the wicked should still flourish , and the righteous bee daily afflicted : the manner of the soules beginning , whither propagated or infused , did much trouble Austin and Hierom ; Caliginosissima quaestio ( saith * one of them ) it is a question too intricate ; not to heape vp many : * Arnobius in the controuersie , why God permits sinne , sith he hates it , yeeldeth himselfe in a manner blanckt . If any shall aske why divine truthes are so obscur'd , it may bee they are reserued to augment our future blisse , which shall consist as well in the enlargement of our knowledge , as the refining of our wills : when the vaile of ignorance is to be taken away , and wee shall knowe even as we are knowne , 1. Cor. 13. or perhaps it is to encrease the state and respect of them ; for men doe vsually esteeme that with greater reverence , with which they bee not so throughly acquainted . Vpon this ground the heathen also did , ( as Macrobius obserues ) couch their religion vnder darke types ; thence so many fables and seeming toyes : with reverence to this policy , some heretiques likewise had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to that of the Apocal. 2. 24 Howsoever , as long as wee remaine clothed with this corruptible flesh , we be in such mysterious points but weakly grounded ; we haue onely assensum fidei an easie beleife , not assensum scientiae , a peircing knowledge ; Religion is not as other sciences , it supposeth and takes vpon trust very much : which gaue occasion long since to the blasphemous Pagans to deride it as a groundlesse fabricke of the braine : it beleeues much and knoweth little , yea knowledge it selfe here is but a kinde of practicke beleife : If any man will doe ( Gods ) will , hee shall knowe of his doctrine , Iohn 17. v. 17. Take but Saint Paul for an instance , a man of rare excellency ; one who had beene wrapt vp aboue the heauens and himselfe : yet ( as himselfe doth imply ) he heard those things in his rapture , which afterwards he did not well conceaue ; nay in the argument of the Iewes reiection , and calling of the Gentiles , when he hath driuen it to a head as neere as hee can , he meets with a sea vnfordable ; hee is faine to sit downe as it were vpon the banke , and cry out , O the depth of the wisdome and knowledge of God. I will conclude this point with the words of the historian ; that which he speaks of state misteries , may of these be more fitly pronounced , Non aliter ratio constat , quàm si vni reddatur : it is the priuiledge of divine mysteries , that they be vnderstood of God alone . As for others , a bold enquiry here , is not more irreverent , then full of danger and hazard , Which is my second point . When men walke vpon prerupt and steepe places , they are subiect to fall ; and so here by medling with these high points , an errour or heresie is quickly incurred ; yet such is the intemperate desire of knowledge , that men cannot bee bounded in the search thereof ; Even our first parents in Paradise were not free from this itch ; where when all the trees besides were granted them for vse , they must needs tast the excepted fruit , which ( as Nicetas Chomates imagineth ) was nothing but an allegory or figure of knowledge . Hence in their posterity such lusting after nouelties : such an vnsatiate curiosity . In truth to asswage this humour in part , the Lord hath wholly exposed all the creatures to mans disquiry ; as it is said of the Leviathan , Psalm . 104. that God hath made the wide Sea for him to play in , that is to expatiate and take his swinge ; so hath he as it were made this lower world for mans delight and contemplation ; he may roue as he list , and not only rest in the outside of things , but also lawfully diue into the inmost essence . But for Divine mysteries , if we presse too farre , we become obnoxious to errors & slips ; for from whence sprang heresies of old in the Christian world , but from this fountaine ? Whilst men in the search of truth were directed rather by too much ambition , then an aduised modesty ; whilst they would needs be tampering beyond their skill in points of the chiefest moment . Hence is it that wee finde more heresies to haue arisen concerning those two greatest mysteries of the Trinitie and incarnation , then about all the rest : Arians , Nestorians , yea most sects did stumble at these blocks : The stomacke when it meeteth with meats hard and not well to bee digested , it sends vp noxious vapours into the braine : euen so these men lighting vpon points which were too knotty for them , and not being guided by discretion , insteed of doctrines broached their wild conceipts : For this cause wee finde the Fathers euermore cautelous and very retir'd . Read but St Hilary in his 2. l. See before the entrance of his dispute concerning the Trinity , how he puts on , and then falls backe , venters againe and recoyleth as fast : mihi ( saith he ) in sensu labes , in intelligentiâ stupor est : both my sense and reason are astonisht . The good Father may seeme rather to haue feared a surreptitious curiosity , then if he should bluntly haue betrai'd the cause . At the Synod of Nice where the same point was debated , the Bishops there expresly reiected the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vndertake they would to proue the mysterie , but for the manner they durst not . Such was their religious diffidence in these matters : and such others also ; to whom I could wish that the Schoolemen were not vnlike . But contrariwise what arrogancy doth wholy possesse them ? How respectlessely doe they thrust into the most hidden secrets ? It was a time when the Lord gaue command , Exod. 19. v. 12. that none , neither man nor beast should touch the mount where himselfe was . And surely there is great reason why the same edict should bee proclaim'd againe : this boldnes of some wits calling too nicely into dispute , those mysteries , which are more iustly to be adored ; Euer and anon they discusse the absolutenesse of their makers power : what may be effected by it , and what not : sometimes they argue his freedome and will , and happily limit it with some vaine distinction : Nay so audacious are many , that except they sport themselues in these mysteries they be not contented ; witnesse for instance sake those queries , whither God be materia prima , and , whither Christs divinitie might not suppositate a fly : which & such like doe not informe the minde , but truly wrong the maiestie of God : so that here I could almost applaud that sharp censure of iudicious Calvin , though in another case : Scholae in deterius semper aberrant , the Schoolmen do alwaies incline to the worse hand . Neither in this are the Arminians lesse to bee condemned : Who hath been his counsellour ? saith the Prophet concerning God , Isa . 40. 13. Whom among the sonnes of men did he choose for his assistant ? But they as confidently state those his Acts of election and reprobation , as if they had themselues decreed them : they soare vp on high euen into the bosome of the Almighty : men oftimes of greater reach in controversies , then of wisdome or discreetnesse . Our Saviour once tooke vp Peter , Ioh. 21. 21. but for that frivolous question : What shall this man doe ? Hee is offended with the Disciples for inquiring too narrowly after the restauration of the Iewish estate , Act. 1. 6. how much more is it to be feared that hee will sharply rebuke those forenamed intruders , if they learne not betimes to curb their knowledge ; Austin in one of his Epistles , hath a pretty allusion of a certaine passenger falne perchance into a pit : Obsecro ( saith hee there so falne to one comming to his rescue ) quomodò hinc me liberes , non quomodò huc ceciderim quaeras : stand not to expostulate with me how I slipt in , but rather kindly helpe me out : We are all falne through Adam into a wide gulfe of vnhappinesse ; let vs endeauour to recouer our selues : let vs examine rather by our course of life our hopes of blisse or not , then curiously looke it in the first decree . Our sinnes and miseries require the goodnesse of a mediatour : as for a Sophister to dispute the occasion we need not ; especially since , as Arminius himselfe concludeth , these points be not requisite neither to be knowne or beleeued : it is in his declaratione sententiae , before the States . Yet are they still so fraught with subtilties , that the very pervsall may seeme of greater danger , then it can be of profit . How often see wee many here to suffer shipwrack , whilst they couet to goe farther then their ability or strength will permit them ? The Prophet David Psal . 36. compareth the iudgements of God to a depth , or an abysse . Now in a depth as long as we can finde footing , we be well and safe : but if that faile , a feare streight seizeth on vs of being plunged : thus in abstruser mysteries , as long as we can haue the help of reason too , wee may wade the more securely on : but when that once is swallowed vp , a mazelesse confusion must needs followe . You knowe what Poets faine of Pentheus ; he was torne but for viewing too neerely the rites of Bacchus : vpon which one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Such wisdome is madnesse outright ; You may remember how the Lord long since gaue vp the ancient Philosophers to vanish in their owne deuises , because they vsed the talent of their wits to idle disquiries , and not to the donours praise ; Let vs take heed least we deserue alike sentence , by trespassing too far vpon Grace , as they did vpon the light of Nature . Neither doe I by this approue the lazie dulnesse of any : not of such who thinke it acutenesse sufficient to cry downe more acute disputes . Men may deseruingly canvase these poinrs , if they shall in their discourses , be guided by reason , and not by fancy or boldnesse . It is here as it was in Ovid his Medea ; a matchlesse Poem ( saith the Rhetoritian ) si ingenio suo temperare maluisset , quàm indulgere , if he had not beene too lauishly witty . We be placed by nature in a mid distance betweene beasts and Angels : thus also ought our knowledge to bee , lesse then that of Angels , as more then what beasts haue : wee must bee content to forgoe many difficulties , if wee can percance vnderstand any . But so it is , that those who meddle here , do for the most part exceed their limits ; as it happeneth in ambition of state , they neuer deeme themselues high enough , till they touch vpon danger . God in many places of Scripture is said to be a fire , as Deut. 4. v. 24. Ezek. 8. 2. If to a fire wee approach not too nigh , it comforteth , but otherwise it burnes and scorcheth : so here concerning diuine matters , a temperate knowledge instructeth vs ; but a superfluous or presumptuous search confounds the iudgement . I will close vp this point with that of Salvian . Genus quasi sacrilegae temeritatis est , vt plus scire cupias , quam sinaris : it is not so much curiosity , as a kinde of sacriledge , to prie into the forbidden secrets of Gods owne closet : it argues a foule presumption in vs of our strength , when as ( God knoweth ) our knowledge is but small and weake , which is my third point . Knowledge indeed is the very light of the soule , a iewell inestimable : yet so apt are men to bee misled by arrogancy , that they inuert that to their harme , which the Lord hath bestowed on them for their greate vse ; I told you before of the danger of an encroaching wisdome : of drawing too nigh vnto the flaming bush , to which notwithstanding Moses might not . Now of this there is no greater an incentiue cause , then this of pride ; when men doe fauour more their own wit , then the iustnesse of the argument they haue in hand ; for this reason you may note how errours in times past brake forth most rife in the Eastern Churches ; there that of the Novatians , Eunomians , first tooke root , and indeed what not ? Whereas there of the West , as being placed vnder a duller clime , so were they for heresies lesse disposed . The Valentinians ( saith Iraeneus ) were men qui semetipsos perfectos , & vniversorum agnitionem habere dicebant : they deem'd themselues as it were composed of wit and knowledge ; neither is it a rare sight to see men now adaies to slip from pride to errour : whilst not being seasoned with charity , they swell with selfe conceipt . Hence the Apostle layeth it for a principall and main ground of perverse doctrines , 1. Tim. 6. But alas , what is the highest pitch of mans science ? or wherein doth he so excell , but in that he may bee said best to know , if he confesse his ignorance ; Can he sound the true depth of the least point in nature ? is he able to satisfie himselfe in any triuiall obiect ? Looke but vpon the loadstone , and thou shalt find as many amazing wonders , as there be properties . Consider the remora so called : shew mee how so small a creature doth check the tallest ship in its full course : view the curious frame of mans body : ponder the encrease of the buried seed , Vbique ( saith Scaliger ) clamandum est nos nihilscire : one neuerthelesse , who did ( I beleeue ) iudge as charitably of himselfe , as another man. Reason and sense be the only or chiefe promoters of our knowledge in this world ; now these for the most part , are as subiect to errour , as weak in their helpes ; whereby it hapneth that those things which we doe vnderstand , we know but in the rine & slightly : like Aesop's Fox , who did licke the outside of the glasse , when he could not come at the substance . As for tumor then and height of conceipt , it argueth nothing here , but want of an experienced insight : the very claime to much knowledge proues this , that the title is neither good nor right ; Saint Paul makes it a principle , that such pretenders , at least wise concerning the Christian doctrine , were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meere nouices 1. Tim. 3. In the 6th Ch. he couples them together , proud and knowing nothing v. 4. vpon the same ground perhaps also the word infrunitus of the ancient latines , doth as well imply an insolent man , as one that is void of sence ; when the limbs swell and wax ouerbig , it is no signe of health in the body , but rather of a dropsie , or some disease : so truly this arrogancy proceedeth most commonly from an vnsoundnes of the braine , as not comprehending yet but what the vastnesse of knowledge is . Hence , those bitings and censures against others : such malignant vndervalewing , whereby wee lessen our brothers name that wee may encrease our owne ; livor ( saith Petrarch ) Semper lippus est : this humor alwaies is ill sighted : it discerneth not of worth abroad , but of that only which is nigh at hand , nay in the possessour : Although so ill a custome doth nothing augment their repute who practise it . The moone may darken and eclips the sunne , but withall it looseth its owne light : and they by deprauing anothers worth , make their owne to be suspected . But now on the other side , men of growth and good proceedings in knowledge bee nothing so ; Moses it is recorded , was a man skilled in all the learning of the Aegyptians : yet afterwards wee finde , that he was not more learned then meeke & modest , The meekest man vpon earth Numb . 12. v. 3. In truth such doe well conceiue the length and breadth of sciences , as not to be waded thorough ; they are so far from nourishing a great opinion within themselues , that they labour also to beate it downe elswhere ; non placet cùm à charissimis , &c. It is not pleasing to mee ( saith St Austin ) that my friends doe so ouerprize my worth : It is vnderstood by them , how the knowledge of this point doth but lead vs into the ignorance of another ; how the infinitnesse of learning groweth vpon vs in the very getting of it . If men walke abroad the heauens seem at euery small distance to close with the earth : but whē they approach thether , as large a space opens forthwith as they haue left behinde ; thus in the course of learning ; vpon any purchase of some little insight we hope anon to rest accomplisht ; but when we ariue there farther difficulties arise before vs ; still there remaineth something behinde vnscand ; For as yet we know but in part 1. Cor. 13. vpon which some haue made this obseruation , that in this life wee obtaine a greater likenesse with God through the improuement of our wils , then by that of the reasonable faculty ; Holy wee may bee in a bigger measure , then we can be wise and learned . But suppose thou hast attained to the highest top of all science : that thou vnderstandest as much as angels doe , what hast thou , that thou didst not receiue , and if thou didst receiue it , why dost thou glory as if thou hadst not receiued it ? Men doe not vsually boast of those things which doe outwardly accrew vnto them ; thence he in the tragedian scoffingly , Qui genus iactat suum Aliena laudat . it must be something of their owne industry and atchieuement that pufs them vp : now knowledge , it is chiefly a gift of Gods benevolence : hee giueth to one the power of tongues : to another the vnderstanding of artes ; and to all as best him pleaseth . I speake not of an infused science ; not of the ability which the Prophets and Apostles had : but that likewise of the common straine may seeme in a peculiar manner to proceed from God ; Neither yet know I , how far forth here he affordeth his influence , by what concurse : onely I am perswaded that he doth concur vnto this by a more speciall aide , then to other vertues of the like ranke ; Euen the Philosophers conceiuing this , had there deities ( as Capella also alludeth ) to whom seuerally they did attribute each art ; who , if hee doth consider those prime fathers of the Church : how powerfully they withstood troopes of heresies out of the copiousnesse of their knowledge : who can imagine but that they were thus helpt ? Yet not by inspiration , but by a particular and vnknowne assistance ; Euery good gift , & euery perfect gift is from aboue . Ia. 1. 17. and for this the Philosopher in his Ethicks maketh his felicity or chiefe good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift of God ; Now there is no endowment of the minde more excellent then this of knowledge ; it is the eye and guide of the rest , if wee doe not abuse it through selfe-conceipt : if , as venemous beasts wont to doe by nutriture , we turne not that to poyson and our hurt , which of it selfe is good . I will end this point with the words of the Apostle : If any man thinke that hee knoweth any thing , hee knoweth nothing yet as he ought to know : he knoweth not according to sobriety : not according to the rule of holy writ and reuealed grace , which is my last point . Since mans speculations and fancies of themselues are so extrauagant , God hath wisely prouided lawes to binde them withall . Now lawes ( saith the Emperor ) bee either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writs & promulged , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely forcible customes , but no where inrowled : and so is the rule wherewith God guideth our knowledge in divine mysteries , partly described in his word , and sometimes reuealed besides the holy writ . As for the word it is a treasury full of most rare knowledge . There are who hold no art or science to be extant , which is not at least wise implicitly contained in it : for , say they , some clauses doe here appeare of each faculty : some prints and footsteps . On this manner haue Criticks likewise thought all Philosophy to ly hid in Homer , and iudge him as various an artist , as an excellent Poet. Either opinion I let passe , though not as vnprobable , yet as remote from my purpose ; Certaine it is that whatsoe're may ordinarily beget , or encrease a divine knowledge , the Lord hath amply set downe in his word ; For he hath not giuen it alone to conforme our wils , but also to enrich the tables of our vnderstanding ; to make vs wise 2 Tim. 3. It is confest to be a kinde of science , as farre surpassing the rest in worth , as divinity doth exceed fraile nature . Dauid though a prophet protesteth that hee grew thereby more wise , then were his teachers : How often doth he pray and entreat to bee fully instructed in it . So then , that conceipt of the Cardinall L. 4. De verbo Dei , is but a meere figment ; as if things of common need , were comprized therein , and not matters of peculiar & secret vse . It is said to be as a light that shineth in a darke place 2. Pet. 1. a Candle put on a candlestick Mat. 5. 15. Now a light so placed , doth not lighten only the open rooome , but every nooke and corner thereof . Nay I will adde , it is an armory furnishing the zealous disputer with proofes against so blasphemous tenents ; a garden out of which the holy dispenser may decke vp his discourse into a Prophets phrase ; what things are of necessary and a sauing vse be there most plainly disclosed ; others indeed but dimly ; whereas the word growes obscure , so should our search bee more cautelous and circumspect ; wee must not vent our coniectures for oracles at all , least whilst we annex such glosses , we corrupt the text . The good Samaritan in the 10th of Luke deliuered two pence to the host for the wounded traueller : two pence ( saith Optatus ) that is Christ hath bequeathed vnto vs for our soules health both lawes , the old and the new ; He promiseth there that what should be laid out more , if not lauishly perchance , or idely , he would see it discharged : so may wee for our sober disputes , either vpon or besides the word expect a recompence ; but if they appeare superfluous or repugnant , they be no longer descants , but sinfull devises . Humane inuentions then come short of a diuine authority : they may serue vs for illustrations , but not for a ground and rule : vpon the word as touching that efficacy which they haue , must they be builded also ; either expresse , as there apparent , or at least , elicitiuè , as being thence fairely and handsomly deduced . If wee containe within this compasse wee shall bee as wise as safe : but if wee fly out and follow our fancies , it remaineth that we straight vanish in them . For euen thus did that lewd rable of the Gnostici : they set the scriptures aside ( saith Iraeneus ) betaking themselues to their proper coniectures : The Psalmist oft'time likneth the word of God vnto a path or way : nay it is via Regia , as one styleth it : the high way to blisse : now most commonly vpon each side of such waies there bee ditches and miery bogs : so here on either hand the word ly heresies and numberles errours , dangerous to bee slipt iuto ; it is best then to keepe the beaten and trodded way , the word , But againe ; sometimes the Lord speaketh as well by Vrim and Thummim , as hee doth in the written word : for he hath not tied himselfe so strictly vnto the word , but that hee can , if he please , vary the manner of his communication with his beloued Saints . Our Fathers in the first nonage of the Church , well vnderstood the benefit of this ; a dreame or vision to them did as easily cleere each doubt , as either their owne weaknesse , or the occurrency of businesse could suggest it . But to auouch the truth , now in these later dayes , such extraordinary meanes of grace bee well nigh out of late ; Prophecy , & reuelation , & tongues , with other gifts , we finde conioyn'd 1 Cor. 12. Since as there appeareth no miracle of tongues or prophecy , neither is it to be beleeued that revelations are very frequent ; Hauing Moses and the Scriptures , wee may not expect new messages from the dead , nor yet from aboue ; Calvin is confident to vpbraid Such pretended Enthusiasts with downeright madnesse : minus errore agitantur , quam rabie ; they be not ( saith hee ) so much mistaken as quite distracted , when as therefore I make reuelation a rule of our wisdome , it is indeed in it felfe , but not so vsually if we respect the present age ; it is if it were , but this no way causeth it to be : Our best Enthusiasmes now must bee our prayers and diligence in the sacred word . Trie then at least wee must the spirits as St Iohn warneth vs , least a dreame or idle conceipt delude vs with the esteeme of a classicke reuelation ; least as Nathan did once in counselling Dauid , such Prophets speake without the Ephod ; for what draue Tertullian more effectually vpon Montanisme ? And if you pervse the good father Saint Cyprian , as for Visions hee may seeme to credit them ouermuch ; so apt are men to rely on the slights of fancy , raising miracles out of the braine , when those of the hands be ceased ; yea in former times this liberty of imagination grew so far , as into a sect of Hereticks , termed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who could as they thought by helpe of diuine illumination , expound the Scriptures vpon first sight . As Samuel then being called by God himselfe , once or twice mistooke the sound for old Elies voice Sam. 1. 3. so must we be carefull that contrariwise we entertaine not some crotchet of mans braine for a diuine Enthusiasme . Notwithstanding all this , if hauing examined such inspirations by the touch of sacred writ , wee finde them accordingly ; a rule they may be ; yet here againe you must note , what reuelations I meane ; not new & vnheard of respectu doctrinae reuelatae , as the Papists would , lessening thereby the sufficiency of the word : but new respectu actus reuelandi : such onely as informe vs in matters of fact , not encrease the Canon of our faith : such alone may be the guide of the wisdome here discussed . The summe of all that hath beene spoken hitherto is this . It is to be wished that we had no occasion to deale vpon such deepe mysteries at all ; since our life is fraile , and our ayme eternall blisse , it were expedient that we endeauoured more to become pious , then subtill and acute ; Epictetus the Stoicke could once complaine of his time ; whereas ( saith he ) there be two parts of Philosophy : the first and more especiall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a practise of wholsome precepts well digested : the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a speculatiue and curious disquiry ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we haue quite inuerted the course . How many now a daies frame their diuiner studies after this method ? How doe they chiefly intend sublimer , though fruitlesse controversies ; yea and moreouer , which is as bad , oft times those here vndertake these points , whose shoulders for such a burden be most vnfit . Fight ye not with small or great saue onely with the king af Israel , was the charge of the Syrian king to the Captaines of his host , 2. Chron. 18. Even so there be who as soone as they can but spell in diuinity , fasten alone vpon the greatest difficulties ; whereby it commeth to passe , that they cleere not the doubts which they take in hand , but rather betray their owne weaknesse . Or secondly , since by reason of our insulting adversaries on either side , some must needs looke into these points , it is meete that wee dispose our selues with a graue consideration of this afore hand ; Daniel before he receaued those strange visions , fasted three whole weekes , Dan. 10. 3. And Iamblychus the Pythagorean relateth how the Aegyptian Priests went to prepare themselues for their supposed Enthusiasmes with musicke and abstinence ; I vrge not this for example sake , but only to shew with what reuerence we should addresse our selues to so diuine a taske : not rudely setting vpon it , but with mature aduice : Besides in the enterprize it selfe , let vs vse great sobriety , avoiding that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. Tim. 2. or nice acutenesse : a fault vnseemly each where , as well in religion , as in other arts : for which Minerva is feigned to hate the Spider , because she spinneth too curious a web . In a word let vs evermore submit fancie to reason , & reason to faith , both to Gods word , or his especiall revelation . These two be that helping glasse of our knowledge here , or double spectacle , of which Saint Paule speaketh . Now wee see through a glasse darkely , but then face to face . And thus I haue , though weakly , made vp a discourse concerning Divine Mysteries , and our knowledge of them . A Text in my indgement , as befitting this auditory , as my selfe , for this my first assay . Wee sit all here by the well-spring of Wisdome and science , & most of vs may hereafter serue at the altar in Gods owne house . It is not amisse that we know our limits , as also consider our strengths . Vnder the old law the Levite might goe farther into the Temple , then the Lay , and a Priest then the Levite : so in these points concerning the mysticall temple , Apoc. 21. 22. One may wade farther then another : but as there none could enter into the chiefest sanctuary , saue onely the high Priest : so neither here hath any full accesse , into the secrets of these mysteries , but only our high Priest and Saviour Christ : In whom are hid all the treasures of wisdome and knowledge , Colos . 2. 3. As for vs as long as we abide in this life , we must be satisfied with a meaner knowledge of such things : with certaine glympses at most : like benighted travailers , who if the moone hap to be ouerclouded , are content with star-light . Now to the only wise God , who is able to doe aboue that which we can either speake or imagine , be ascribed all glory , power , praise , and dominion this day and foreuer . Amen . FINIS . TOVCHING CHVRCH-SCHISMES . ROM . 16. VER . 17. Brethren marke them which cause divisions and offences , contrary to the doctrine which yee haue learned and avoid them . SCarcely had our Apostle here laid the grounds of Christian religion , but it presently meetes on each side with strong opposers . The Diuell was straight wayes ready to excite erroneous and factious spirits against the truth . What Poets faigne of hate and contentions beside their Iupiter's palace , is really true of the house of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eager debates closely still as 't were environ the Church . Alwaies there bee who like the Dragon , Apoc. 12. 4. are ready to devoure it euen in its birth . Neither yet doth this so inbred enmity betwixt the patrons of truth and errour , happen without God's especiall allowance . For , first hereby hee sifts and winnowes all alike . As many as settle firmely together he takes for solid graine : but those who are carried away with each blast of new doctrine , for fruitlesse chaffe . They neuer were sincerely orthodox , but either temporizing formalists , or at most coldly devoted . Againe by this he keepes his elect from rust and an over secure ease : out of loue hee permits them not to slumber in such a tranquility as might at length produce some hurtfull effect . Calamitas ( saith he in Minutius ) virtutum disciplina est : Crosses and all kinds of opposition , doe not so much afflict Gods Saints , as truely exercise them . Thus doth the Lord effect the good of his chosen by the hands of malignant Schismaticks . But notwithstanding though he deale so in prouidence , yet their offence and guilt is nothing thereby abated . For in the third to the Philipp . the Apostle plainely affirmeth such to be evill workers , very dogges . v. 3. In the 18th v. he termes them enimies of the crosse of Christ , whose end is destruction , v. 19. and here in my Text , he iudgeth them vnworthy euen of the solace and benefit of humane commerce . Brethren marke them which &c. My Text , like to those shafts of the holy candlesticke , vpon euery word beares knops of flowers : please you then to take notice of : First , the thing here spoken against , namely divisions and offences in the Church . Secondly , their more especiall property which is to be contrary to some doctrine afore learned . thirdly the persons or those , who cause them . Fourthly , the manner how such disturbers must be delt with : First marke , then avoid them . Lastly , on the other side , the entire and mutuall agreement among true professors , or as it is here their brotherhood . Of these orderly in that method I haue proposed , and first concerning divisions and offences themselues . There is nothing which doth more preserue the world in being then vnity and agreement . It is the stay and bond of every thing ; by how much the neerer they participate of this , by so much the more they enioy a certaine existence . Zoroaster as implying God that first and chiefest vnity termes it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the matrix or fountaine within which all things be originally concluded ; Except in nature the heauens did embrace this globe below : vnlesse here the elements did combine thus louingly as they doe , so stately a fabricke could not long subsist ; it must needs loose its being , because it should loose its harmony . In matter of policy consent of minds legally disposed makes a state : without this it remaines no longer a state , but a rude and vngoverned desart . To speake in the phrase of moderne Philosophy , mutuall concord is , forma totalis ; that which wholy giues a body politicke both life and beauty ; But aboue all in the house or Church of God seemes this vnitie of greatest value . One Lord , one Faith , one Baptisme , wee finde commended , Ephes . 4. 5. As in the structure of the old tabernacle , by loopes & taches were the curtaines aptly conioyned : so in the antitype , namely the Church , doth this spirit of Vnity diffusing it selfe throughout the parts , knit them vp into an entire frame . This being so ; sithence each where a concord is so requisite , but most in the Church , how fowly doe they trespasse that breake this bond ? with what sharpnesse deserue they to be handled who breed diuisions ? The Fathers amidst their writings doe presse no one point more frequently or eagerly then this ; Every where they take occasion , after St Pauls manner , as well to condemne all rents and Schismes , as extoll a Christian like accord . Optatus in a word makes such diuisions Summum malorum , a crime so heinous , as that none can match it . And indeed if you rightly weigh the examples of Gods wrath and punishments , you will not much mislike his iudgment . In the 4th of Gen. when Cain had slaine his brother , God onely markes him and lets him goe : nay hee is iealous least any might kill Cain , v. 15. To that great and sacrilegious city of Ninive what doth he ? Only Ionas is sent to teach and warne them . Insteed of ruine comes a gentle embassage . But for Corath and his complices , those mutiners in the tribe of Levi , behold a suddaine destruction : the earth openeth and entombes them aliue ; whence it followes not without some shew of probability , that Church-Schismes more displease the Lord , then either murther or sacrilege . Austin yet goes farther ; for in his 50th Ep. discoursing about the obstinacy of the factious Donatists , he chargeth them with no lesse a sinne , then with that of the holy ghost . But the heinousnesse of divisions will better appeare , if we examine them , First in their obiect . It is no slight or vulgar argument ; perchance in the disquiry of such points , dissent may afford greater profit , namely by exercising the wit , then a present accord . But it is religion , that prop of mans conscience , and path to blisse . Vpon this narrow way doe men lye daily striuing and iustly in opinions , not without much hindrance in their intended iourney . Religion indeed of it selfe is rather a ground of common agreement : Religio thinke some a religando from binding the hearts of the professors , as well in a mutuall affection , as in obedience to God : yet if happily it bee made the subiect of strifes and debates , they no where burne more fiercely , nullae infestae hominibus bestiae , ( could Ammian : Marcellinus an heathen say ) vt sunt sibi ferales plerique Christiani . No beasts are so violent , as Christians be , when once they iarre in points of doctrine . The reason may bee ; men for the most part hug their peculiar tenents with a too ouerprizing loue . And as they doe thus in all other arts , so especially in matters of Christianity & faith . Having then fancied some opinion here as greatly appertaining to the soules health , they must necessarily abhorre those who so ere oppose it . Next in a second place consider the vsuall and hurtfull diffusion of Schismes . Saint Paul compares them to a Canker : now a canker resteth not , but eats forward till the member bee consumed : on this manner doe false and erroneous doctrines : being once broached they creepe from man to man , vntill they haue corrupted the Church throughout . Of this our forenamed Apostle had a feeling experiment : for as one forsaken , 2. Tim. 1. hee complaineth that all in Asia were turn'd aside . So naturally apt are men to admit of a fancy nere so vnprobable , if once on foot . Neither so only : falshood too alwaies is more fertile then truth : it straightway multiplies into seuerall and diverse streames beyond the head . Those manifold blasphemies wherewith the primitiue Church was pestered , what were they saue so many branches of Simon Magus his doctrine that first hereticke . Arrius indeed ( saith Ruffinus ) vented one single heresie touching the natiuity of our Saviour : but ere long this one becomes a triple monster . As then , Lev. 13. v. 8. if the plague in a mans flesh spread , not otherwise , the Priest pronounced him leaprous and vncleane : so here , there is no plea against Schismes more aggrauating their foulnesse , then because thus strangely they both spread and multiply . Lastly consider their irksome and long continuance : how they persist not for a day or yeare , but commonly for length of ages . It were some happinesse if as easily as they burst forth and ouerflow , they could as quickly bee stopped . Those tares , Mat. 13. v. 24. sprang vp on a sudden : but as for the extirpation and rooting them vp , wee finde it deferred till the great haruest . Errors in truth are by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very obstinate ; what once is vented falsely , is here maintain'd , if but for credits sake . As much as wants in strength and cleerenesse of argument , they supply with a colour of perseuerance ; giue them leaue to take but root , they will flourish of themselues , without either watring or attendance : so that as Sulla spake of warres , sumi facile , caeterum acerrimè de sinere ; the same is true of refractory Schismes . Any man neuer so meane , may sow a fond opinion : but to represse and curbe it seemes a taske of the highest skill . You haue heard briefly concerning diuisions in grosse ; how execrable they bee whether you attend their obiect or boundlesse diffusion ; but chiefly for their long and obstinat continuance : cleauing almost as lastingly to the Church , as the leprosie did to the house of Gehazai ; This is there condition , this their nature : It followeth methodically in my 2d point , that I handle their especiall property , which is to be contrary to some doctrine afore learned . Euery art and faculty hath some maine ground to rely vpon : Some chiefe axiomes by which it is guided in its inferiour positions no otherwise then by a card or polestar . These axiomes ought alwaies to be sure and firmely establisht ; for if they also bee exposed to doubtfull enquiries , the whole science straight begins to shake . In this respect as the Grammarian prettily descants , the alphabet in all languages stands indeclinable , because it 's the foundation of that first art . Christian religion although no perfect science , yet likewise it supposeth certaine principles : a few grounds and rules vpon which the minde may rest . Now as wee speake in Philosophy of a double measure ; there is mensura actiua , that which is so primarily and in it selfe ; againe , there is mensura passiua ; such a one as being measured before , measures something else : so in case of religion , you may discerne of a twofold rule ; one principall , namely the holy writ : another with reference vnto this , to wit the constitutions and Cannons of the Church . Against these two doe the authors of heresies and schismes , particularly aime their forces . First the Heretique , as subornde with a bolder malice , is wont more directly to oppose the very text . In former times we finde them so impudent as that they durst change and mangle it as seemde them best ; witnesse the Cerinthians , Marcionists , with the rest of that franticke crew ; not enduring so pure a light should shine vpon their monstrous blasphemies , they either wrongfully concealed it vnder a bushell , or quite renounc't it ; Indeed the Papists now a more refined ofspring , deale with greater caution ; yet in effect they performe as much , whilst they groundlesly enlarge the sacred Canon , or else countenance against it their idle traditions ; for by adding superfluously vnto the old , what doe they lesse then create a new word ; Thus doe Heretiques some way still infringe the text : But now for Schismaticks they meddle in those points which fall more properly within the Churches verge ; And here they vary and swarue from the right on either hand ; vpon one stand such as conspiring with vs in doctrinall grounds , differ onely touching the outward surface : As children who otherwise mutually well disposed , yet wrangle about their nuts & toyes . Concerning these externall rites what tumults haue beene raised ? How frowardly doe men still stand forth against the Church in termes point blanke ? Fasting almost with the Manichees of old vpon such daies , as that keepes feast ; Not a bare diuision hath serued here , vnlesse a locall secession were made ; Except at lestwise by some peculiar notes of sanctity , they as yet remaine distinguisht : like to those seeming Philosophers among the heathen , who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some odd habit or other , to exempt them from the rout ; But I leaue this soare as too too hardned for a plaister . A rent so great in our Israel , that well nigh ten tribes , I feare me , be this way fallen off . Those more neerely concerne my drift , who impugne some reall points of doctrine . Now some doe this expresly and without a glosse . Before Arminius let loose his tenents , he first questions openly the Belgicke Catechisme : Consentaneum rationi , &c. it is meet ( saith he ) and very expedient that such Constitutions be newly reuewed . As long as they stood fast and plausible , well he knew his acuter doctrine could hardly gaine entrance ; But as the Lord commands touching land-markes Deut. 10. v. 24. not to remoue them , because they haue there beene anciently erected : so in Church affaires 't is best that old and authenticke decisions doe still prevaile ; Are wee wiser then our Fathers ? Or is our vnderstanding beyond the ancients ? If in a common weale as the Philosopher noteth , former lawes should not hastily giue place to new ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : least by often changing their respect be somewhat impaired ; much lesse in positions of a Christian beliese . It causeth the mindes of men to wauer much : it begets scruples and offences , which our Apolstle also here condemneth . Others at least in shew approue the receiued Cannons , but no otherwise then for their own advantage ; vnder pretext of those generall rules they vent some priuate and moderne conceipts . It was a diuise ( saith Seneca ) concerning his times of many lewd and riotous liuers , to cloake their luxury by pretending to the Epicurean sect . Thus they shrowd their wrong and false opinions in the Churches bosome ; not deriving a meaning from thence , but fastning there one vpon it ; how much better were it , if they left the Cannons free and still vnbounded . For by thus drawing them downe into a more particular sense , they haue troubled the Church with needlesse disquiries ; Constantine the geeat speaking vnto the Nieene counsell , is bold to call those disputes betweene Arius and Alexander , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a vaine and fruitlesse debate : Rather then the catholique peace should suffer disturbance , hee disliketh an exact discussion euen in a point of faith . I dare not prescribe vniuersally an implicit beliefe , not such an one as seales vp the vnderstanding , whilst it kindles a blinde zeale : yet happily in doubts which grow besides the foundation , it may well suffice . The woman diseased of a bloody flux Mark. 5. v. 25. couets onely to touch Christs garment : shee stands not vpon circumstances how or whence an healing vertue should flow : neither need wee perchance to dig so particularly into those positions , which our forefathers haue left vndetermined . At once it costs more anxiety , then it can afford either content or gaine . Well then : let both principles of Church tenents & Scripture stand in force ; as Aarons rod eat vp those wherewith the Aegyptians contended , they will discountenance and consume any vpstart issue of falshood ; for by the way you may note : errors and truth doe not spring vp alike ; this leasurely and with a lingring encrease : that hastily like the sunne in his westerne course , which cuts most nimbly about the line : but as there the sunne proceeds but slowly in degrees farther distant : so here doe errors after their first bruit and flourish : if the ancient grounds be still vpheld : if we retaine this defence to withstand their onset . I haue shewed you the maine property of Schismes ; a dangerous quality , you see , in a Christian estate ; for as Sampson did to ouerwhelme the Philistins Iud. 18. 29. it puls away both Pillars wherevpon the Church is founded . Now afterwards you haue thus had their property , it remaines that in my third point I decypher their subiect , to wit the persons or those which cause them . It is true that as the Lord hath planted a vineyard ; so hath he hedged and fenct it rouud . But what can possibly keepe out malitious Schismaticks ? Euer and anon they breake through this fence , dispoyling miserably so precious a ground plot . And this they doe , either from an inward corruption of nature , or else induced by some externall motiues : concerning their nature , you may note them to haue beene men commonly of a fierce & abrupt temper ; St Paul I am sure describes them so 2 Tim. 3. Of this humour as Tertullian witnesseth , was Hermogenes of old , naturâ turbulentus , a fit materiall to frame an hereticke ; Not vnlike vnto him wee finde Novatus in Cyprian ; one who more esteemed his owne will and fancy , then the quiet of the Church : such men goe on in a violent course : whereso ere they appeare , raising some storme or tempest : they carry indeed fire in their Censors , yet not to sacrifice , but to kindle publicke debates . Farre better doth S. Iames instruct such with patience and and meeknesse of wisdom . Iam. 3. 13. Neither yet as I said want they outward fewell to encrease , this inbred aptnesse . First here occurs an hope of honour & advancement ; This as one speakes of beauty hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it distorts and drawes the sight besides the truth ; when Alcimus 1 Mac. 7. affected the high-priesthood , hee calls in the Syrians to backe his suite , not without extreame hazard of the Iewish estate : no otherwise doe they : rather then misse of dignities , they 'le endanger the Church with forren tenents ; any way shall helpe , before they will sit vntitled . We reade of Arrius as otherwise of a good & honest man ; his fault was somewhat too aspiring a minde . It is so with most : they square not their drifts by religion , but religion by their drifts of eminency or profit . Secondly by this , as they conceaue , they much enhance their fame . To bee the author or revivour of some nicer Doctrine must needs seeme a master peice of no vsuall knowledge ; Indeed the Apostle himselfe Rom. 15. 29. forbares to build the Gospell vpon grounds forelaid . This hee did to avoide emergent scandals , but they for by respects : least they bee thought a meere accession of anothers wit or credit . Yet here obserue their grosse mistake ; Truth saith the Philosopher as likewise vertue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a thing of small and narrow extent ; But as for errors , they ly in multitudes and troupes round about ; If then in so vast a number of fashoods , they pitch vpon one what glory is it ? If missing the center they pricke each part of the circle else ? To bolt an errour then is no hard exploit ; And as its beginnning is thus prompt and easy , so also is the maintaining of it once begun ; Insooth falshhood in point of religion commonly someway toucheth vpon the deepest mysteries ; it will be sure of a cause pregnāt enough wherein to deale : Pelagianisme how doth it in close those large queries concerning gods power and hidden decree ? As therefore marriners wont for to say , giue them winde and Sea roome they feare no shipwracke : so in such open and boundlesse disputes , it may argue a shallow braine that is quickly graueled ; if nere so prest he finde not still scope as well to decline the aduersary , as to reinforce his tenents . A last incentiue here may bee an itching desire in men of seeming actiue ; rather then rest vnbusied , they will doe some vnnecessary mischiefe . It pleaseth them greatly in their pride of wit to behold those combustions which themselues haue caused . The associates of Catiline in his conspiracy against Rome were the more forward , saith the historian , vt quiet a mouerent : that at least they might vnsettle a state so well composed ; many endeauour a disturbance of the christian peace for no serious intendment : they raise debates that they may bee said to haue raised them ; like hote furious spirits abroad , who delight soly in fights and vproares ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meere louers of strife . Vpon these motiues fore cited doe Schismaticks chiefly vndermine the Churches vnity ; men otherwise oftimes of no meane esteeme and worth . But as it was said of Curio the tribune , that he was facundus sed malo publico : euen so they in truth seeme able and sufficiently learned , but it is to the Churches annoyance : whilst they imploy those gifts perversly , with which they might haue aduanced the common good . Yet also giue me leaue , if a little I misdoubt such : if I iudge them not throughly sound at heart ; In 13. Nehem. v. 33. where the Israelitish parents mix with the women of Ashdod , the children speake an vncertaine idiome : halfe the Ammonitish language ; and halfe the Iewish ; examine their tracts and discourses aright , they may seeme the issue of a mixt faith . Religion if once ambiguous cannot choose but betray it selfe ; some sparkles will here breake forth , though neuer so carefully supprest ; wherefore as Iosuah asked the angell Ios . 5. v. 13. art thou for vs or for our aduersaries ? Let me likewise demand ; whose part take they ? for now by walking so doubtfully and in a mist , they merit applause from neither side ; more reason there is that they bee refused of both ; Saint Hierome somewhere speaking touching such neutrals the Hebionites , Dum volunt ( saith he ) & Iudaei & Christiani esse , nec sunt Iudaei nec Christiani : whilst they hang betweene two sects , they deserue to bee ranked no where : meere batts in religion are they ; as nature hath placed these as t were in no certaine degree either of beastes or foules : thus they for there ambiguous profession , may hardly be numbred among Christians in any ranck . You haue seene the subiect of divisions briefly displai'd ; persons very contagious in the Church , and as Miriam , long since a Schismaticke too , leprous throughout . It is not vnseasonable , if therefore in my fourth point I prescribe the Apostles caution , which is , first marke , then avoid them . What our Saviour forespake touching false teachers , Math. 7. 15. seemes not more true in regard of their demeanour , then of their preaching & doctrine . They come indeed clothed with sheepes clothing : cover'd ouer with a pretended shew both of truth and zeale . Hard it is in so neere a likelyhood , to discerne where they conforme to the truth , and where they breake off . St Ignatius for this termes them sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , creatures hauing though no more , yet a Christian outside ; elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exact and able counterfeits . Came they drest in their proper shape , we might the more easily keepe safe : it were no difficult taske to eschew their infectious tenents . A wound if open and apparant , may be quickly cured ; that especially is dangerous , where the soare lies hid , or the passage proues inuolu'd . Well doe Schismaticks conceaue the weaknesse of their cause : should they attempt to obtrude their falshoods vpō the Church , in their naked deformity , it were a vaine designe . Errours be naturally displeasing to the vnderstanding : whereas truth is no lesse outwardly pleasing , then admirable in it selfe . Therefore they colour & varnish ouer their absurdities with ounning deceipt . First , they refute one bad opinion that they may set vp a worse ; Eutiches , you knowe , would needs maintaine a confusion of natures in Christ ; now this he vndertooke ( saith Flavianus ) vnder pretence of confuting Nestorius , who held oppositely as much amisse ; Are there none now which cry downe Puritanisme whereby to establish Papisme ? Is there no such new stratagem ? Yea farther , are there not those who deale with religion in a sense inverted , as David did with king Achish , 1. Sam. 27. vnder shew of fighting against the Philistins our adversaries , they fall vpon their countries faith . Another way they haue of intermingling truth with errour ; Amidst their discourses they craftily mix some drams of verity to commend the rest ; nay so they doe more hurt and d●●plier infect . Poyson if given in wine or hony pierceth the veines with greater violence ; even thus falshood sweetned with a relish of truth , eats most dangerously into the bowels of the Church . A third devise is by faigning of some good intent ; whilst they labour a breach in christianity , to make shew of a desired vnity and peace . Arminius euen then when hee was forging those opinions vpon which such endlesse troubles haue ensuech , compos'de a treatise touching a generall reconcilement ; like Ioab to Amasa , 2. Sam. 20. at once hee offers embraces to the Church and stabs it . More shifts besides they skill of to obscure their malitious drifts . There want not infinite tractlesse mazes , wherein they can lurke vndiscerned ; so as what a petty historian speakes of the Ligurians inhabiting bogs and bushy places . Maior aliquanto labor erat invenire quàm vincere , may be here applied . It is easier to convince their errours , then perfectly trace it out . Not in vaine then are we bid to marke : obserue we ought their subtle passages , mudding still the streame wheresoer'e they goe ; neither yet is this enough ; after we haue thus descried their falshoods , we must also avoid and shun them ; what communion hath light with darknesse ( saith the Apostle ) 2. Cor. 6. In the 1. of Gen. v. 4. no sooner had God created light , but in the same v. he diuides them straight : wee are though not light , yet the children of light , and therefore must be carefull , least by mixing with the sonnes of errour , our light be dim'd and weakned . How seriously diligent were the primitiue Fathers in declining such ? How watchfull to represse them ? Should I here recount their various edicts and provisoes framed therevpon , I might happily make more vse of reading , then of moderation and iudgement ; Only for a tast ; you may from the course of Ecclesiasticall stories gather a treble censure thus disposed . First they inflicted vpon them abstension , or ( as I may say ) incommunication with the Church : Next a positiue eiection , else deposition from their clericall degree ; at length if both these reclaim'd them not , the vtter Anathema ; Adde here to those seuerer cautions of the Apostolicke Synode ; that men rightly orthodox might not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not ioyne in prayer with such , Can. 44. of the Laodicean , not to deale with them or vse commerce , Can. 57. So carefull were those ancient sages , least a contagious Schismaticke , if let alone , might perchance infect the whole Christian flocke . It may be in former times there appeared greater danger . About the first plantation of the Gospell , we finde in truth heresies more rife and frequent ; Satan was then most busie , that he might choak vp the word before it tooke sure root . Thus Mat. 13. 25. the envious one presently sowes his cockle , as soone as the owner had ended . Notwithstanding although such Church diseases be now lesse pregnant , yet are they poysonous still alike . A mixing of things vnwholsome with pure , corrupts as much as ere it did . Neither doe I ( mistake me not ) prescribe so extreame a course as the ancients vsed . It is a point both aboue my skill and place : only I wish that alwaies disturbers , of what kinde soeuer , if not in person , yet in doctrine be shunned ; that we take heed least by a seeming furtherance of the faith , they hinder its growth . At the fourth of Ezra when the people of the land desired to helpe the Israelites in rebuilding the temple , they would not , Yee haue nothing to doe with vs to build an house , v. 3. Happily they guessed that for laying one stone , they might maliciously plucke downe two . You knowe the fable of the home-bred wolfe : vnder colour of keeping the sheepe , hee made more hauock in the fold then the Wolfes abroad . A doubtfull zeale is most dangerous when thus it gets a handsome disguise . It is to bee feared , that such may doe more mischeife , then the adversary from without . I haue laid before you at length a full view of Schismes : their nature and property : their subiect and how they must bee avoided ; now because one opposite shines more cleerely in anothers presence , it is not amisse that contrariwise in my last point I handle the mutuall agreement of true professours , or as it is here their Brotherhood . We read concerning the divisions of Reuben , Iudg. 5. 15. of much dissention betwixt the Saduces and the Pharises , Act. 23. 7. Evill and erroneous men are both alike giuen to strife ; whereas Christians rightly seasoned , be no lesse vnanimous then abundant in al truth and goodnesse ; In the 15th of Gen. Abraham is commanded to take an Heifer , a Ramme , and a Goat : besides a Pigeon with a Turtle : as for the former he divides them v. 10th : the Turtle and the Pigeon hee divideth not . Those three ( saith Prosper ) fore-shew'd the condition of Schismaticks , but these the Doue-like and vndiuided agreement of professours truly orthodoxe . Now as the higher faculties of mans soule are two , will and the vnderstanding , this agreement here consists in a meete consonancy of both . First , for the vnderstanding , hauing receaued one spirit , they must needs conspire in one meaning and sense : they differ not , as being by the same teacher instructed . Indeed no marvaile if Schismaticks doe iarr , whom their own affections or satan diversly instructs : but the Disciples of verity , though many , yet bee they as organs tuned by an individuall spirit . Neither is there a more constant euidence of the truth professed , then such consent ; Iudicious interpreters of the sacred writ thence especially inferre , that the Prophets wrot inspir'de ; Each where they doe so miraculously concurre , and fully accord : On the other side dissent of tenents , hath euer beene the signe of falshood . The Fathers to confute the Pagan Philosophers in many principles of faith had no greater proofe : like to a common weale ill composed , they ouerthrew them through their own discord . Secondly , neither yet are orthodox professours thus onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not alone sympathizing in iudgement , but also in heart ; Loue and vnamity were euer a most Christian-like note . Looke but into the course of former ages , and you will easily grant as much . Concerning the Apostles time , what ardency of good will finde we there ? with what affection did they mutually imbrace ? Lands and goods lay then in common : the whole Church may seeme no other then one great family . As in the building of Solomons temple not any hammer or iron toole was vsed that made a noise ; 1. Reg. 6. Thus they labour'd iointly in founding the Gospell , wihtout all malice or clamorous strife . Afterwards wee finde this holy zeale no whit abated ; still in succeeding times , as persecutions waxt hotter , the Christians loue grew more enflamed . To manifest which , least it might languish if conceal'd , how many signes of expression had they ? witnesse there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or feasts of loue : there osculum pacis after their sacred meetings : yea osculum baptismi at their admittance into the Church : lastly their panem vnanimitatis , as Paulinus to Austin intimateth ; a token commonly annext and sent with their letters to expresse their ioint consolidation into the same body of Christ ; As for hatred and malice , such vngodly motions , they may seeme as free , as we their of-spring now stand guilty . Yet what wonder is it if thus reciprocally they maintained charity ? For first ( you know ) among all virtues this takes place : without it martyrdome it selfe availeth not , 1. Cor. 13. Lumbard so farre extols it , as to make it touching the exercise an immediate act of the spirit : whereas other divine graces acknowledge their proper habits . How truely he doth this I meane not to examine ; only you see what a glorious conceit he had of this vertue aboue the rest . Againe , such loue greatly strengthens each where the Christian zeale : it conserues as it were religion warme and frolick . Ignatius in his Epistle to the Ephesians discoursing to this purpose , tells them that it would keepe them more secure euen from Satans assaults ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. all assronts ( saith he ) of those spirituall enimyes be this way lessened : ioine they but hearts , sinne it selfe would finde an harder inlet . Once more , no marvaile if orthodox Christians affect this concord , since our Saviour himselfe so much commends it ; whenas hee who is the author of peace appeares so vrgent a teacher thereof . In the 13. of Io. he makes it the very marke and badge of his : By this shall all men knowe that you are my Disciples , & . v. 35 In the 14. C. being now to suffer , he bequeaths it them for their only legacy , My peace I leaue you , v. 27. with great earnestnesse he enioines that , which long since was commended to the Church vnder a type ; Noahs doue hauing circled the waters too and fro , returnes not empty ; yet brings shee for a token of the floods decrease , no other testimony into the arke , the figure of the Church , then an Oliue leafe ; a leafe which is the vsuall signe of loue and concord ; hence the Apostle more expresly , Rom. 10. 15. deciphers the Church vnder name of the Oliue . You perceiue by this a little better the fowlnesse of Schismes : how vgly they be apart , yet more if opposed to vnity : giue mee now leaue but to set downe some few rules , as well for the aduancing of the one , as the repressing of the other , and I will end . First then , it were well if men did meddle lesse in needlesse points besides the faith : were they not ouer-busie there , where they may shew more wit , then promote the Gospell . The orthodox religion stands now betwixt Papistry and Semi-pelagianisme , as the Platonicke sect did once betweene the Epicureans and the Stoicks ; cum his non de sinibus sed de tota fere possessione contentio est ; with these , saith the Oratour , the Platonicks hold an vtter distance ; but from them they differ vpon tearmes of lighter moment . Papistrie thwarts and cuts the very life-strings of a sauing beleefe . Semi-pelagianisme no so ; whence then the greatest danger appeares , there to bee most actiue were a prudent course . Or 2ly , if some must needs be dealing else-where , would they could but keepe their opinions conceal'd ; not presse vpon the Church for currant whatsoeuer themselues haue fancied ; Paracelsus hauing grounded himselfe strongly in naturall magicke , afterward in all his conclusions ascribes ouer much to that ; with him Adam & Methuselah liued so long not without some helpe of Chymicall extracts ; Vpon like grounds Agrippa among others his foppish notions , perswades vs , that the crosse if of force at all , it is by vertue of the meer figure . Mē for the most part relish long of those principles with which they haue beene at first invred . The vnderstainding is so farre from embracing the opposite truth , that it rests and scarcely admits of a farther search . Moreouer , and what they haue once conceipted priuately , they straight way labour to make good a broad ; hold they cannot , but they will obtrude their peculiar fancies , for a publike trueth ; Our sauiour Math. 16. speaking of such doctrine among the Pharisees , calls it leauen v. 6. Euen as leauen it heaues & workes in the braine till it can get a vent ; Much discreeter was the course of Saint Cyprian ; The deuout father being vnhappily tainted in that point concerning Anabaptisme , yet would he by no meanes commemd it for a classicke tenent ; nemini prescribimus , &c. let others ( saith hee ) abound in a contrary sence : for my part I aduise none : which his modesty if diuerse now adaies did follow , from how many vnnecessary tumults might they secure the Church . But suppose a Schisme be once on foote , the speediest way for redresse may seeme ; First a serious yet ciuill debatement : when men shall enter the lists as willing to yeeld , if pechance convinc't , as to refuse the assaylant ; hot and furious disputes doe seldome good ; amidst the noise of such conuiciating iarres , the the truth is scarcely heard . The discussion of doubtfull points resembles much the smiting of a flint ; a gentle and well poys'de stroke procures some sparkes ; whereas a boisterous collision , gets no fire , but breakes the stone ; Iust so in point of controversie : a civill hadling brings it to an issue straight ; contrariwise an impetuous wrangling inflicts happily some staine on either party , yet nothing cleeres the argument . Vnwisely then deale they who fly out into such a distempered vehemency ; Insteed of a sober and vsefull debatement they raise a personall brawle ; they ttauerse not at length the truth , but their owne cause . It was the noted fault of Marcellus a Rhetoritian that lighting on a figure , hee would pursue it so farre , till he had forgot the matter in hand : likewise doe these if once they fall into a calumniating & iarring vaine ; nay farther , oft times , they strangely misinterpret the aduersary ; either to extend their discourse , or else of malice they impose a meaning farre wide from the authors drift . Thus as Zebul told Gaal , Thou seest the shadowes of mountaines as if they were men , Iudg. 9. 36. they bestow much fruitlesse paines in confuting such notions as themselues haue fram'de amisse . But a way with such misprision : such rouing encounters ; it is a more probable course , if , as I said , they neither shall ouer roughly dispute the cause , nor yet suspitiously make it worse . A second helpe here may bee the vse of Synodicall conuents : conuents which are no lesse apt to represse falshood , then establish a receiued truth in the mindes of people . The Romans of old when any more fatall danger approached , did wontedly maintaine their standing Senate ; how much rather in a Christian state appeares some like proiect needfull : where sinne and error make a daily inrode . Our forefathers therefore of the primitiue Church , may seeme indeede in such meetings very frequent ; euery yeare twice , about Lent and antumne they ordained councels provincially to be held . Hereby they weeded as it were and cut vp errour in its first appearance : no sooner could it sprout forth , before it procured strength , some decree or other straight waies cropt it ; Satan you know that old Serpent is the father of schismes : nay he was by a voluntary discession from God simply the prime Schismaticke ; A snake or serpent if he can get but his head into a crany , scrues & wreaths in his whole body after with no hard paine : on this manner error ; by reason of its Serpentine nature , vnlesse at first repelled , threatens a dangerous progresse ; Councels then in this case be greatly available ; of soueraine helpe , if thus seasonably applied ; such a meeting of reuerent sages must needs if not refell , at least discountenance a crept in falshood . The last remedy shall bee a serious aduise ; That men would duely consider how by Schismes they would afresh the body of Christ ; how they make the wonted fold a coate of raueuing wolues . Hermes somewhere termes malitiousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the foode or worlds repast ; let not , oh let not the same be said concerning the Church it selfe ; Weigh likewise hereto the vnknowne and doubtfull euent of such debates , The Collator in Prosper begins fairely and as a moderate pelagian , but ere three pages are past leauing Pelagianisme , he becomes flat Atheist . Vnnecessary disputes neuer remaine in that state of moderation , in which they were at first raised ; like floods they gaine encrease from their continued and lasting course ; especially if there happen ( though I hope not ) such as dispense them secretly & of purpose to some farther end : When Hannibal mainely intended Rome he tooke in Saguntum ( saith the historian ) onely by the way ; for occasion-sake in truth of a desired warre ; God grant there be none who beginne at these lower points , that they may fight at length not against Rome , but for it . I haue done with my text ; a subiect I confesse somewhat to high for me , and deseruing a more graue aud learned pen ; such an one wherein they should chiefly labour , who are as able for skill , as effectuall in power and place . Truth is then most persuasiue , when thus abetted : but as Elihu tooke courage to aduise Iob , though after his elders : to shew his opinion also ; Iob. 22. v. 10. euen so haue I done . Wisdome is of God , and oft times hee worketh no lesse through weake meanes , then by strong and potent . Howsoeuer I thought it not besides the duety of the meanest Leuite , if now he stretcht forth his hand to vpholde the arke : if for my part likewise I endeauourde the Churches vnity , my only drift . And now O Lord doe thou build vp those breaches in the wals of our Ierusalem , which by Schismes haue long since beene made ; giue vs externall peace , that so the better wee may procure that inward of minde , and in fine enioy eternall with thee . To God the Father , &c. FINIS . Notes, typically marginal, from the original text Notes for div A20674-e260 Petronius . Division . Iustin . in Comment . P. 1. Anon. E : de Cardinal : Christ . ope● Exod. 34. Apolog. Psal . 23. * Austin . * Lib. 2. In somn . S● L. 1. Durando . Tacitus . 2. De orthodox , religione . L. 4. Gelasius Cucycenu● Instit . l. 3. Et de Orpheo etiam Hygin Poet. & Astro . nom . L. 2. Euripid. Quintil. L. 3. 3. L. 2. Exercit. Festus de v●… borum sign●…catione ; Lu●…lius & Nae●… in fragmen●… Ep. ad marcellin . Vid. ad initia . 7. L. de artibus . Insti● . L. 6. Et Ambrosius in exhortatione advirgines . L. L. 2. c. 46. 47. &c. 2. Sam. 10. Vincentius contra Hereses c. 24. & Rhenanus in Annotationibus . L. de . mysterijs Aegyptiorum . Notes for div A20674-e3710 Hesiode . Division . P. 1. L. 2. 2. 2. Tim. 2. L. 2. 2 Leo. Austin : è contra de Luxu Arrianorum sabbatario Sidon Appolinaris L. 1. Iulian Ep. Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 8 Pol. 2. Gelasius . 3 Varro . Salust . 4 Ep. ad Leonē papam . Orat. de componendo religionis dissidio inter Christianos . 5 De promissionibus & praedictionibus . P. Ima. Vid. B. Vigilium adversus Eutychem l. 2. Iust . Martyr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Acodemicatū Quaestionum . L. 2. De occulta Philos . L. 4 Sucton . Liuie . 
A26935	----	Gods goodness vindicated for the help of such (especially in melancholy) as are tempted to deny it, and think him cruel, because of the present and future misery of mankind, with respect to the doctrine of reprobation and damnation / by Richard Baxter ... ; published and prefaced by a friend at whose desire it was written, and to whom it was committed. Baxter, Richard, 1615-1691. 1671 Approx. 65 KB of XML-encoded text transcribed from 55 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A26935 Wing B1278 ESTC R5256 12318712 ocm 12318712 59428 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26935) Transcribed from: (Early English Books Online ; image set 59428) Images scanned from microfilm: (Early English books, 1641-1700 ; 201:4) Gods goodness vindicated for the help of such (especially in melancholy) as are tempted to deny it, and think him cruel, because of the present and future misery of mankind, with respect to the doctrine of reprobation and damnation / by Richard Baxter ... ; published and prefaced by a friend at whose desire it was written, and to whom it was committed. Baxter, Richard, 1615-1691. [7], 99 p. Printed for N. Simmons ..., London : 1671. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Love. 2005-07 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-11 Elspeth Healey Sampled and proofread 2005-11 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion GODS GOODNESS , VINDICATED For the help of such ( especially in Melancholy ) as are Tempted to deny it , and think him Cruel , because of the Present and Future Misery of Mankind ; With respect to the Doctrine of Reprobation and Damnation . By Richard Baxter . Published and Prefaced by a Friend at whose desire it was Written , and to whom it was Committed . 1 Joh. 4.16 . GOD is LOVE , and he that dwelleth in Love , dwelleth in God , and God in Him. LONDON , Printed for N. Simmons , at the three Crowns near Holborn Conduit . 1671. The Publisher to the Reader . HOW much the Glory of God and the Salvation of men is concerned in the right understanding of his Goodness in all his wayes and counsels towards them , is evidently seen by all that have any true notion of the Divine excellency and mans felicity . Gods Goodness is his most solemnly proclaimed Name and Glory . It is his Goodness duly known that leads sinners to repentance , and unites their hearts to fear his name , and excites and for ever terminates that love which is our holiness and happiness to eternity . It is also too well known how much this amiable divine Goodness is denyed or doubted of . What cavils are raised against it by men of corrupt minds ! What secret prejudice lyes against it and how deeply rooted in our depraved nature ! Yea with how fearful suggestions and apprehensions are some godly Christians ( especially those that lye in the darkness of Melancholy ) sometimes perplexed about it ! And even such as are grounded and setled in it , are liable to be assaulted , and may sometimes stagger and stumble at it . And indeed though the kindness of God towards men hath appeared in the World as visible as the Sun in the Firmament ; yet mans darkned understanding and his connate sensuality and selfishness taking occasion from the more mysterious parts of Providence , and those especially that most contradict the wisdom and interest of the flesh , hath caused disputes and raised doubts against the truth of that which is in it self as clear and sure as that there is a God or a World , or anything existent . Whereupon this Author was earnestly desired by a friend to collect some principles in a narrow compass , that might silence Cavillers , succour the Tempted , and confirm the sound mind . And for these ends they are with his permission by his friend made publike . Hos . 14.9 . Who is wise ? and he shall understand these things ; prudent ? and he shall know them . For the wayes of the Lord are right and the just shall walk in them , but the transgressors shall fall therein . April . 27. 1671. Gods Goodness Vindicated , For the help of such , ( especially in Melancholy ) as are tempted to deny it , and think him cruel , because of the present and future misery of mankind with respect to the Doctrine of Reprobation and Damnation . TO help all such persons out of the snare of this dangerous and troublesome temptation , as are described in the propounded case , we must have respect . I. To the special case of the Melancholy , who are more lyable than others to such disturbances ▪ II. To the common cause of their trouble and perplexity , as it consisteth in such opinions as you describe . I. With the Melancholy , the greatest difficulty lyeth , in making them capable to receive plain truths . For it will work , not as it is , but as it i● received . And Melancholy doth breed and seed such kind of thoughts , as naturally as a dead Carkass feedeth Vermine : Of forty or fifty Melancholy persons that I have to deal with , there is scarce four that are not burried with suggestions to Blasphemous thoughts , against God or the Sacred Scriptures ; and scarce two that are not under dismal apprehensions that they are miserable , undone creatures , ( except only some that are all carryed to conceits of Prophecies , Revelations , and some rare exalting communications of light unto themselves . ) This unhappy disease of Melancholy is first seated in the Organs of Imagination and Passion both , that is in the spirits , and thereby in the very Imagining faculty it self : Though the Natural parts being without pain or sickness , they will not believe that it is a disease at all . It inclineth them usually to solitariness , to Musing and to dismal thoughts , that they are undone , graceless , hopeless , &c. which because they passionately seem to feel , no words , which silence them , will satisfie them ; or if you seem a little to satisfie them to day , it s all gone to morrow : For a Melancholy man is like the eye that looketh on all things through a coloured glass , or in an ophthalmie , and seeth them according to the medium . The Disease in some few beginneth with overstretching thoughts and troubles about things spiritual ; But in most that I have met with ( ten to one ) it beginneth with some worldly cross , loss or trouble , which grieveth them and casteth them into troublesome anxieties and cares ; and then when by these the spirits are diseased , it presently turneth upon Conscience ; first against themselves aggravating sin and misery , apprehending calamity from every thing which they see , hear , or think of , and next against God and Scripture ; perplexed in every thing that cometh before them , and quarrelling with all ; and offended in all ; And usually they are importuned , as if it were by something else within them , to say some blasphemous word against God , or do some mischief against themselves . No doubt through Satans special instigation , who can work on men according to the advantage of their bodily and sensitive distempers , and can do that on a Melancholy●man ( though a Godly man ) which he cannot do on another ; as he can also work on the Chollerick , Flegmatick , &c. according to their temper . 1. The cure of this must be by these means , ( 1. ) You must not suffer them to be much alone . ( 2. ) You must divert them from all musing , and turn it to Discourse . ( 3. ) You must keep from them displeasing things and persons , and help them to suitable pleasing company and converse . ( 4. ) You must change their aire and company sometimes , that strange objects may change their imagination . ( 5. ) Above all , if they have strength , you must not suffer them to be idle , to lie in bed longer than they sleep in the day ; nor to sit musing , but must get them upon the work of a lawful Calling , and drive them on to so much diligence , that body and mind may be closely employed . This will be more than all other ordinary means . ( 6. ) In most , meet physick also will do very much , which must be ordered by an experienced Physician that is with them , or well knoweth them . ( 7. ) Lastly , their false thoughts also must be confuted , and their minds have due satisfaction . And if you cannot have all , or most of these done , you can hardly expect a cure , unless time wear it off , which is doubtful . II. The falshood and vexation of such mens thoughts , whether the Melancholy or others are brought to pass , 1. By a false method of Reasoning , 2. By false opinions which they have before received : ( I. ) It is a grosly deluding and subverting way of Reasoning , to begin at dark and doubtful consequents , thence to argue against certain , clear fundamental Principles : As if from some doubts about the position and motion of the Starrs , or of the nature of light heat and motion , men should argue that there is no Sun , or Moon , or Starrs at all : or that they have no power of Light , Heat or Motion : or as if from the many difficulties in Anatomy , about the circulation of the blood , the oleum nervosum , the Lympha , and its vessels , the passages and succus of the panereas and gall , the transcolation through the intestines into the venae lacteae , the chylie glandules , and such like , one should arise to a conclusion that there is no blood , no chyle , no veines , no glandules , no head no body : or from the Controversie , whether the Heart be a meer Muscle without any proper paronchymae , one should grow to conclude that there is no heart : so such persons from points beyond mans reach , about Gods decrees and intentions and the mysteries of providence , conclude or doubt against Gods Goodness ; that is , whether indeed there be a God : I have spoken so fully to this case in my Reasons of the Christ . Rel. p. 95. and in that whole Chapter , that I would desire you to peruse it . I shall now only give you twenty Questions which the tempted person may challenge all the subtilty and malice of Hell to answer ; for it is easie to Justifie the Goodness of God. Quest . 1. Is it not certain that there is a world , in which is abundance of Created Goodness ? The Earth is but a point as to all the World : There is a Sun , and Moon , and multitudes of glorious Starrs , which are many of them manifold greater than the Earth . There are Angels , there are men , there are variety of Creatures in this low part of the Creation , which have all their excellency ; All the men on Earth cannot by any contribution of their counsels , discern the ten thousandth part of the excellency of this little parcel of Gods works : And as to the whole , it is next to nothing which we comprehend : Every Worme , every plant , excelleth the highest human apprehension : Is there no Physical Goodness in all this unmeasurable , this harmonious , this glorious frame ? Look about you , look upwards , and deny it if you can : And is there no Moral goodness in holy men and Angels : And is there no felicity and Glorious Goodness in all the Heavens ? What mind can be so black , as to deny all Created Goodness ? Quest . 2. Is not all the Goodness of the whole Creation communicated from God ? Did it make it self ? or who else made it ? Are not all effects from their causes ? And is he not the first cause ? see what I have said to prove this fully in the aforesaid Treatise . Quest . 3. Hath God made a world that is better than himself ? Could he give more goodness than he had to give ? Must not he needs be better than all his works ? Quest . 4. Is he fit to be quarrelled with for want of Goodness , who hath infinitely , more Goodness than the whole world besides : More than Sun and Starrs , Heaven and Earth , Angels and Men , all set together in all their single and their united , harmonious worth ? If he be better than all , is he not most beyond accusation or exception ? Quest . 5. Must not God necessarily excell his works ? must he needs make every worm a God ? or must he make any God , or equal to himself ? Is not that a contradiction ? And is there not necessarily an Imperfection in all that is not God ? Nothing can be so great , so wise , so good , so holy , so immutable , so self-sufficient , so blessed , as God. Quest . 6. Is not Gods Creation a harmonious Vniverse , of which Individuals are but the parts : Are not the Parts for the whole , and their worth to be valued for the whole , or for the common ends ; must every pin in a Watch or every stitch in your Garment or every part of your house , or every member of your Body and every humour or excrement in it , have that excellency which may simply dignifie it self in a compared or separated sense ? or rather must it not have that excellency with belongeth to it as a part of the whole , for the common end of all together ? Is not that best , that is best to the order , beauty , and usefulness of the universal frame ? Quest . 7. Is it necessary to ●his end , or to prove Gods Goodness that all Individuals , or species of Creatures must be of the highest rank or excellency ? Is God wanting in Goodness , if every Man be not an Angel , or every Angel made unchangeable , or every unlearned man a Doctor , or every Star a Sun , or every cloud or clod a Star , or every beast a man , or every Worm an Elephant , or every Weed a Rose , or every Member a Heart or Head , or every excrement , Blood and Spirits : will you think that a man doth reason like a man who thus disputeth , [ He that doth not do that which is best when he can do it , is not perfectly good , and therefor● is not God. But he tha● maketh Toads and Serpents and maketh the guts the passage of filthy excrement when he could have mad● them equal with the heart doth not do that which i● best when he can do it Therefore he is not perfectly good , Therefore he is no● God : Therefore there is no God : Therefore there i● no Creator , Therefore th● World hath no cause , o● made it self and preserveth it self : Therefore I made my self , and must rule and preserve my self ▪ ] Conclude next , [ Therefore I will never suffer , nor die , ●nd thus prove the wisdom of such reasoning , if you can . Quest . 8. If God made man and all things , Did he not make them for himself , for the pleasure of his own will ? Must be not needs in reason be the end of all , who is the Beginning and cause of all ? And is not that means the Best , which is aptest to the End ? And doth not the proper Goodness of a means consist in its aptitude to promote the End ? And then is not that the Goodness of all Creatures , ( partly to be what the Creatour efficiently maketh them , and partly ) to fulfil his will , and what Creature hath not this Goodness a●… to the absolute will of his Decrees which all fulfill . Quest . 10. Are not now both these conclusions of infallible certainty , and therefore not at all contradictory , 1. That God is most Good , because he is the cause of all the Good in the whole Creation , 2. And yet that there are Toads , Serpents , Darkness , Death , Sickness , pains , &c. which therefore are no whit inconsistent with his Goodness ? neither of them being capable of a denyal , or of a sober doubt . Quest . 10. Is not an Angel , and Man , endued with Reason and Free-will , and left to choose or refuse his own Rectitude and Felicity ( or misery , ) capable of Knowing , Loving , Serving and Enjoying God , if he will ; and instructed by a Perfect holy Law ( with Rewards and Punishments ) to choose aright , I say , Is not such a Creature as noble and as meet for God to make as a stone or a toad or worm , or Serpent ? If God choose to please his own holy will , by making a world of such Intellectual free agents , whom he will ( ordinarily ) rule by the way of Moral Lawes and Motives , is this any disparagement to his Wisdome and Goodness ? It is true , that such a mutable free-will is below a confirmed immutable will. But it is as true , that a Toad is below a man. And that Infinite wisdome thought not meet to make all his Creatures of one rank or size , not to make all faces alike , nor all the stones in the street alike , but in wonderful variety . It is not then unbeseeming God to make a world of Rational free agents ; under such a moral Government by Laws . Quest . 11. If all these free agents have abused their Liberty and undone themselves , if he so far shew mercy to them all , as that they may be all happy if they will , and none of them shall perish but for wilfull and final refusing of the saving means and mercy which is offered to them ; and if they will , they may live with God himself , and Christ and Angels in endless Glory ; and none shall lose this free-given felicity but for final refusal and contempt , preferring certain vanity and dung before it , And if officers be commissioned and means provided , to acquaint all , in several measures with the reasons why they should choose Heaven and Holiness before the dirty pleasures of sin , and to importune them daily to such a choice ; And if a life of mercies be granted to allure them , and afflictions to drive them , and examples to invite them to choose aright . I say after all this , have any of these persons cause to complain , that God dealeth not mercifully with them ? Shall they , that will not accept of life and mercy offered them , accuse him as cruel that importuneth them to accept it ? Quest . 12. Is the Goodness of a King to be judged of by the Interest of Murderers in the Goal ? when he restrained them by Laws , when he warned them by legal penalties , when he encourageth and protecteth all the Good , When the lives of the Innocent need this severity against the wicked ; when the Common Wealth would take him to be bad , that would not restrain Thieves and Murderers by penalties : Yea though this King could if he would , have set a constant guard on these men to have kept these men from Murdering , but he thinketh meet only to Govern them by Laws : Will you rather argue , ( That the Goal is a place of misery , Therefore the King is cruel ) Then ( The rest of the Kingdom flourish in prosperity and peace : Therefore the King is wise and gratious . ) And is not this little dirty spot of Earth , the next door to Hell , a place defiled by wilful sin , and unfit to be the Index of Gods benignity , from whence we should take an Estimate of it ? Quest . 13. Do not all men in the World confess Gods Goodness first or last ? Do not all true believers ( that are themselves ) acknowledge , that he is Infinitely Good , and Good to them , and that his mercy is over all his works , and endureth for ever ? And do not the Consciences of the Damned grind and tear them for the contempt of Goodness , and setting against mercy , even mercy to themselves ? This is the fewel that feedeth Hell not by way of delusion , but experimental conviction . If the man that doubteth of Gods Goodness and mercy to him , do despair , or fear damnation , he foolishly contradicteth himself . For Hell and Damnation is a state of misery and torment , in the loss , and in the Conscience and sense of refused and abused mercy . If therefore God be not merciful to you , then you need not fear being damned , for sinning against and refusing mercy : For that which is not , cannot be sinned against , or abused : If God be merciful , you may be saved if you will accept this mercy : If he be not , you cannot in Justice be damned for rejecting that mercy which was none . And if God be not merciful and Just , he is not God. And if there be no God , there is none to damn you . But all confess in Heaven and in Hell , some with Joy and some with self-tormenting anguish that God was unconceiveably Good and merciful . Quest . 14. What if it were but one or two in a whole Kingdom that were damned , and that only for obstinate unperswadable final refusal of grace and salvation , and all the rest of the World should be saved ; tell me , would you then still suspect God of cruelty , or deny his Goodness ? If not , I further ask you ; Quest . 15. Have you so good acquaintance with the extent of the universe , the superiour World ▪ the number of Angels and blessed spirits , as that you are sure that it is proportionably more in the whole universe , that are miserable ? Though some pievish men have wrangled at what I have said of this in my forecited Books , I am so far from flattering their self conceited Wisdom that I will say it over again , That it is agreed on by Philosophers that the Earth as to the universe , is no bigger than a point or inch is to the whole earth ; we see over our heads , a wonderful Sun , a multitude of fixed and unfixed Stars , of wonderful magnitude , divers of them many times bigger than all the earth ; besides the vast Ethereal interspaces ; we see in a Tube or Telescope a marvellous Likeness of the Moon to this Earth , with Shades , inequalities , &c. Multitudes of Starrs in the Galaxie and elsewhere , are discernable in the Telescope , which without it no eye can see ; Little know we how far the World extendeth it self , beyond all these Starrs and Sun which we can see : or whether there be Millions of the like beyond our sight : The Scripture telleth us of innumerable Angels , Holy and Glorious spirits that attend Christ in the service of this lower World. No Scripture telleth us whether all the Glorious or blessed Spirits be thus imployed as Angels for Mankind , or whether ten Thousand Thousand fold more be otherwise employed . No Scripture or Reason telleth us whether Sun or Moon , Starrs and intermediate Aether , be inhabited or not ? It is temerity to affirm that they are . And it is as great temerity to say that they are not : It is lawful to doubt : And it is lawful to conjecture that it is most probable they are , Considering , 1. That l●fe is the excellency of the Creation , and the deadest parts are the basest , 2. That the Earth , and Water , and Aire are full of Men , Beasts , Fishes , Birds , Worms , Flies , &c. 3. That it is incredible to him that looketh upward , that Sun , Moon , Starrs and Aether , are baser Regions than this dirty Earth ; and consequently that they are baser as to their use and inhabitants : These thoughts of an uncertain thing , are lawful , to him that will go no further than he hath evidence , and not make an uncertain thing seem certain ; And certain it is , that spirits are innumerable . And though some of these are fallen to be Devils , God hath not told us how many : Nor can we know that it is one to a million of happier Creatures . And can that man then , who is offended with God , not for damning a very few , but for the proportion of the damned in comparison of others , tell what he saith : can he say , if God had cast off all this Earth ; that it had been more than one of a million of millions as to the whole Creation . It s true I cannot tell the number : But it is as true that when our foundation is sure ; that God is infinitely wise and Good , it is madness to accuse him as unwise , or evil , or cruel , for that which we must confess we do not know ; and to talk against him in the dark . Stay till you see who dwelleth in all the superiour Regions and then take your selves for fitter discerners of your makers wayes . Quest . 16. Are you well acquainted with the nature and degrees of the future miseries which tempt you to think that God is cruel ? They are not all of one degree ; What if much of them be still voluntary to the miserable souls ? The Devils who are now tormented in Hell , are yet inhabitants of the air , and exercised in voluntary acts of Malice . I take it to be no small degree of Hell which the ungodly choose and love and possess among us here on Earth , and will not be disswaded from ; They are without all holy Communion with God , and they would be so , They are out of Heaven and they would be so ; They are debased and confined to sensual pleasures , and wordly vanities and they will be so ; They are the drudges of the Devil and the servants of the flesh , and the slaves of men , and they would be so ; They are defiled with sin , and imprisoned in their own Concupiscence and they would be so : They are corrupted and tantalized , and vexed , and tossed up and down by their irregular desires ; In a word , they have the plague of sin and have neither holiness nor true happiness , and so they will have it to be and will not be cured ; Now these tempted persons can see a misery in pain ; but can see no such evil in sin , for which such pain should be inflicted : when as sin it self and that which they are willing of , is so great a part of their misery , as that in this life , the rest is as nothing to it . And though , no doubt , much will be involuntary hereafter , we know not what the proportion will be between the voluntary and Involuntary part . And what makes these men that they do not pitty a Drunkard , a Fornicator , a Worldling , a sensual Lord or Gentleman that hath no better than the shadows which he chooseth ? Neither the Tempted , nor they themselves would call God cruel if he would let them so live in health for ever ; even a healthful Beggar would call God Merciful if he might never die , nor be more miserable . But Princes or Lords would call him cruel if he should put them into the Beggars or Labourers case : You accuse not God as Cruel for making Toads and Serpents , Worms and Vermine , because they are not troubled with their own condition ; But if you could imagine them to have the knowledge how much happier Man is , the case would alter : Or if God should change men into Toads and Serpents , you would call him unmerciful ; when yet he is no more bound antecedently ●o man than unto them : Thus because these tempted persons have as Adam , when his eyes were opened , 〈◊〉 disquieting knowledge , to know Good and Evil penally ; their own apprehensions ( as Adams of his Nakedness ) maketh that seem cruelty , which seemed a fruit of Goodness before . The summ is , when you come into another world , and see what manner of punishment it is that God exerciseth on the damned , ( as well as on how many ) you will then be perfectly satisfied , that there is nothing but that amiable Justice , which is the fruit of Holiness , Goodness and Wisdom in it all ; and you shall see nothing in the punishment of the miserable which you shall either blame or wish were otherwise , if you come to Heaven . To which let me adde , when you come to see the Heavenly Glory and how the God of infinite Goodness hath advanced such innumerable Hosts ( if not Worlds ) of Men and Angels into such wonderful felicity , and compare this with the sufferings of the Devils and of his damned followers , instead then of quarrelling with the Goodness of God , you will be wrapt up in the admirations and Praises of it with ful● delights , to all Eternity . Quest . 17. And tell me , Is he fit to entertain suspicions and quarrels with God ▪ who knoweth God to be God ▪ and knoweth himself to be but a man ; I speak not only in respect of our inferiority , as the Potsheard should not quarrel with the Potter : But in respect of our great and certain Ignorance : Are we not puzzled about the poorest Worm and pile of Grass ( whose manifold mysteries no Mortal man can yet Discover ) Are we not grosly ignorant about every thing ( even visible and palpable ) which we see , and touch and have to do with : Do we not know that we know but little , even of our selves , or of any thing about us in the world ? And shall the darkened soul , while it must operate in such a puddle of brains and humours , be so madly proud , as to presume of a knowledge , which findeth out errours and badness in God , who is infinitely wise and good ? Nothing is more sure than that God is most wise and Good ; and nothing should be easilier known to us , than that we are very blind and bad : And if such wretches then cannot reconcile their thoughts about Gods works , should they not rather suspect themselves than him ? suspect , did I say ? should they not take it as the surest verity , that it is , God , that is not only Justifiable , but infinitely Amiable and Laudable , and that it is worse than bruitishness , for such Moles to be his accusers ? Quest . 18. Yea is this accusing God , a fit employment for that person , who liveth in a Land of mercies ; who hath been bred up in mercy , preserved by mercy , 〈◊〉 differenced by saving mercy from the ungodly ; who hath been called from blindness , carnality and prophaneness , and entertained many a time in holy Worship with God ; who hath been washed in Christs blood and Justified from so many and grievous sins , and made of an enemy an adopted Child , and of an heir of Hell , an heir of Heaven , and all this by the tender mercies of a provoked God , a gratious Redeemer , and a holy Sanctifier ? Shall this person ? I say , this , be one that instead of praising God with the raptures of continual Joy , shall turn his accuser ? O let the guilty that readeth this , stop here , and fall down on his knees to God , and melt into tears in the sense of such unkindness . Quest . But can a Child of God be possibly guilty of so great a sin as this ? Answ . I speak not now of the malignant Atheist : But of the Melancholy tempted person : Alas , it is the Melancholy disease , and the Devil , more than he : God pittyeth his Childrens frowardness , especially when necessitated naturally by Diseases : and he that pardoned pievish Jonas , that said , I do well to be angry to the death ; and complaining Job ; and excused his sleepy Disciples with [ The Spirit is willing but the flesh is weak , ] will not condemn an upright soul , for the effect of a feaverish deliration , or a Melancholy that overcomes his natural power of resistance . Quest . 19. Would you thus argue or quarrel against Gods Greatness and Wisdom , as you do against his Goodness ? You suspect him to be unmerciful , because he cureth not mens sins , and preventeth not their damnation . And have you not the like occasion to argue against his other perfections ? Do you think he reasoneth soberly that saith , [ He that maketh Asses when he might have made them men , or maketh Ideots , or maketh stones that know nothing ; He that is the Governour of such a foolish , distracted , confused world as mankind is , is foolish himself or unskilful in Government or wanteth wisdome : But God doth thus ] Is he not worse than a fool that will accuse his God of folly ? Doth not the admirable harmony of all the world , and his wonderful work in every Creature , prove his incomprehensible Wisdom ? And what would you say to him that should thus reason [ He that maketh impotent wormes , that suffereth the Good to die , that suffereth the Tyrants of the Earth to persecute his Church and cause , is Impotent , and not Almighty : But so doth God ] Would you not say , [ I have the wonderful frame of Heaven , and Earth , the Sun and Staars , the Sea and Land to prove to me that he is Almighty . This therefore is a proved foundation truth , to which all doubts must be reduced : ] And if you dare not be so impudent as to deny his Omniscience or Omnipotence , when you think there is errour or impotency in his works : Why will you any more deny his Goodness , when you dream that there is badness in his works ? Do you not know that Power , Wisdom and Goodness are Gods Three essential Principles of Operation , Virtues , or Properties ? And that they are none of them greater or less than other ? And that his Goodness ( though not as to be measured by humane Interest ) is equal to his Wisdom and his greatness ? And do you not know that to deny any one of the three , yea to deny the perfection of any one of them , is to deny that there is any God ? And is he sober that will argue [ There are Frogs and Toads there are Wormes and Asses there are fools and miserable sinners , Therefore there is no God. ] When as there could neither be any of these , nor any world or being , if there were no God ? Quest . 20. Lastly , now Consider , whether evidently , the root of all this sin be not ( besides Melancholy and Satan ) the power of selfishness and sensual or fleshly Interest . Alas , poor men , that were made for their God , to rejoyce wholly in Pleasing him and to shew forth the lustre of his Glory , are fallen unto Themselves and Flesh ; and now they that should wholly devote and referr themselves to God , do strive to make God a servant to themselves , and measure his Goodness by the Standard of their fleshly sence and Interest ; And God shall be with them no longer Good , that is no longer God , than he will give them their wills , and serve their flesh , and keep them from crosses , and losses , and pains , and govern the World according to their fancies ; And when they are committing this odious self-exalting Idolatry , and abasing God , even then will they Judge themselves both Wiser , and more merciful than he : Yea , when a Melancholy man despaireth in the sense of his own sin and badness , at that very time he thinketh himself more Merciful than the God of Infinite Goodness , and accuseth his God for being crueller than he himself . O man into what distraction and confusion art thou faln , when thou departest from thy God and sinkest into that blind and wretched self ? And tell me , what if but the wills of all the poor , the pained , the dying , &c. were but reconciled to their suffering-state ? would that which pleaseth the will be matter of any complaint ? You may see then that it is not Gods providence , &c. but the wills and waies of sinners that are the diseased causes of all their wranglings . And if our wills were cured and reduced to Gods will , we should find no fault with him ; If I can but be truly willing of imprisonment , poverty , or death , how can I feel any thing in it to complain of ? When even sinners ( as aforesaid ) do obstinately here take their misery for their happiness , and are contented with it so farr as it is voluntary . By that time these twenty Questions are Answered , the accusations of God as wanting Goodness , will all turn to the accusers shame . II. I am next briefly to detect the false opinions , which do ordinarily cause these persons errours , 1. It is false doctrine to affirm that God condemneth the greater part of his Intectual Creatures ( as I have shewed ) though he condemn never so many of this ungodly world . 2. It is not true that God decreeth to condemn any man but for sin ( for sin , I say , as the cause of his damnation . ) 3. God decreeth to condemn none at age ( which I add but to exclude foolish cavils ) for Adam 's sin only ; nor for any other sin only that is not conjoyned with an obstinate final impenitencie , and rejecting offered mercy , and neglecting means appointed for their salvation . 4. Gods Decrees do cause no mans sin , ( nor his damnation any further than as as supposing sin : ) for Dr. Twisse himself still professeth , 1. That Reprobation is an Immanent act , and nihil ponit in objecto , putteth nothing at all into the person . 2. And that Reprobation inferreth no necessity of sin or misery , but that which is called necessitas consequentiae , and not any necessitas consequentis ; and Arminius and all confess that Gods bare foreknowledge causeth or inferreth a necessity consequentiae ; which truly is but a Logical necessity in order of argumentation , when one thing is proved by another ; and not by Physical necessity in order of causation , as one thing is caused by another . And whereas they say [ Then man might have frustrated Gods decree ] I ask them , whether man can frustrate Gods fore-knowledge ; suppose God to foreknow sin without decreeing it ( of which more anon ) is not this a good argument ( All that God foreknoweth will certainly come to pass . But God foreknoweth , e. g. Judas sin , Therefore it will certainly come to pass ) And what of all this ? It doth not come to pass because God foreknoweth it , no more than the Sun will rise to morrow , because you foreknow it . And if you say , That no power can frustrate Gods foreknowledge , I answer , They are delusory words of one that knoweth not what he saith : For it is one thing to have power to make God Ignorant , and another thing to have power to do otherwise than that which he foreknoweth you will do . No man hath power to make God ignorant : But all sinners may have power to do otherwise than that which God foreknoweth we will do . For God doth not foreknow that e. g. Gehezi , shall not have Power to forbear a lye ; but only that he will not forbear it : Yea more , Gods foreknowledge doth prove that sinners have power to do otherwise ; For that which God foreknoweth will be . But God foreknoweth that men will abuse their power to sin , or will sin when they had Power to do otherwise , Therefore it will be so in the Event . Now if you will call their power to do otherwise , a power to frustrate Gods foreknowledge , you will but speak foolishly : For the Power it self is foreknown : And the object of knowledge in esse cognito , is not after the act of knowledge : And if the person will not actually sin , God could not foreknow that he will sin : So that foreknowledge is here ( when it is not causal ) but a medium in a Syllogisme , and inferreth only the necessity of the consequence in arguing and doth not cause the thing foreknown . Now when Dr. Twisse saith that all the Schoolmen agree that no necessity Consequentis or of Causation , but only Consequentiae , doth follow the decree of Reprobation , see how far he and Arminius are in this agreed , ( Though I know some give another fence of necessitas consequentiae : ) But I come closer to the matter yet . 4. God Decreeth no mans sin : Neither Adams nor any others . He may decree the effect which sinners accomplish ( as the death of Christ ) And he may over-rule men in their sin , and bring good out of it , &c. But sin is not a thing that he can will or cause , and so not Decree , which signifieth a volition . 5. God cannot be proved to Decree , or Will the Permission of mans sin : For to Permit is nothing . It is but , not to hinder ; which is no act : And to Decree and Will is a Positive Act : And if you fain God to have a Positive Volition or Nolition , of every nothing , or Negative ; then he must have positive decrees of every meer possible Atome , Sand , Worm , Name , Word , Thought of Man , &c. That such and such a nothing shall never be : whereas there needeth no more to keep any thing from being ( in this case ) than Gods not Causing it , not Willing it , not Decreeing it . The Creatures Active Nature , Disposition , Objects , and Circumstances , are here presupposed : And the Impedition necessary , is by Act , ( or substraction of these aforesaid ) And Gods non-agere needs no positive decree ; I must tell the Learned Reader that this room will not serve to Answer his foreseen objections : but I hope I have done it sufficiently elsewhere . 6. God hath not only Decreed to give , but actually given a great deal of mercy to them that perish , which had a natural tendency to their Salvation . Christ hath so far dyed for all , as that none shall perish for want of a sufficiency in the satisfaction made ; He hath purchased and given for all , a grant or gift of himself , with Pardon , Justification , Adoption and right to glory , on condition of acceptance ( where the Gospel cometh . ) In a word , so that none of them shall perish , that do not finally refuse the Grace and Salvation offered them . 7. Men are not Impenitent and Vnbelievers for want of that called natural faculty , or Power to choose and refuse aright ; but for want of a right disposition of their own wills : And by such a moral Impotency which is indeed their viciousness , and the wickedness of their wills , and doth not excuse but aggravate the sin ( see Mr. Truman of Natural and Moral Impotency . ) 8. To rectifie mens wicked wills and dispositions , God giveth them a World of means ; The whole Creation , and Documents of providence ; all the precepts , promises , threats , of Scripture ; Preaching , Example , Mercies , Judgements , Patience , and inward motions of the spirit : All which might do much to mens Conversion and Salvation , if they would but do what they could on their own part . 9. Adam could have stood when he fell , without any more Grace than that which he abused and neglected . Gods grace which was not effectual to him , was as much as was necessary to his standing , if he would have done his best : And it was left to his free-will , to have made that help effectual by improvement : He fell ; not because he could not stand , but because he would not . 10. For ought any can prove , multitudes that believe not , now , but perish , may have rejected a help as sufficient to their believing , as Adams was to his standing . 11. All men have power to do more good , and avoid more Evil than they do ; And he that will not do what he can do , Justly suffereth . 12. Heathens and Infidels are not left unredeemed under the remediless Curse , and Covenant of Innocency which we broke in Adam ; but are all brought by the Redemption wrought by Christ , under a Law or termes of Grace . 1. God made a Covenant of Grace with all mankind in Adam , Gen. 3.15 . who was by Tradition to acquaint his posterity with it , as he did to Cain and Abel the Ordinances of Oblation and Sacrifice . 2. This Covenant was renewed with all mankind in Noah . 3. This Covenant is not repealed , otherwise than by a perfecter Edition to them that have the plenary Gospel . 4. The full Gospel Covenant is made for all , as to the Tenor of it , and the command of Preaching and Offering it to all . 5. They that have not this Edition may yet be under the first Edition . 6. The Jewes under the first Edition were saved without believing in this determinate person of Jesus , or that he should die for sin , and rise again , and send down the spirit : For the Apostles believed it not before hand , Luk. 18.34 . Joh. 12.16 . Luke 9.45 . Mark 9.34 . Luk. 24.21 , 25 , 26. Act. 1.6 , 7 , 8. yet were they then in a state of saving grace as appeareth by Joh. 14. & 15. & 16. & 17. throughout . 7. The rest of the world that had not the same supernatural Revelation were not then bound to believe so much as the Jewes were , about the Messiah . 8. God himself told them all , that they were not under the unremedyed curse of the Covenant of Innocency , by giving them a life full of those mercies which they had forfeited , which all did tend to lead them to repentance , and to seek after God , Rom. 2.4 Act. 17.27 . and find him yea the left not himself without witness , for that which may be known of him , and his invisible things are manifested and clearly seen in his works , so that the wicked are without excuse , Rom. 1.19.20 . Act. 14.17 . So that all Heathens are bound to believe that God is , and that he is the Rewarder of them that diligently seek him , Heb. 11.6 . and are all under the duty of using certain means in order to their own recovery and salvation , and to believe that they are not commanded to do this in vain : So that Gods own Providence by a course of such mercies , which cannot stand with the execution of the unremedyed violated Law of Innocency , together with his obliging all men to Repentance , and to the use of a certain course of means , in order to their salvation , is a promulgation of a Law of Grace , according to the first Edition , and distinguisheth man from unredeemed Devils . And they that say that all the Infidel World have all this Mercy , Duty , Means , and hope , without any Redemption or Satisfaction of Christ as the procureing cause , are in the way to say next , that the Churches Mercies too , might have been given without Christ . 9. Of a truth , God is no respecter of persons , but in every Nation he that feareth God and worketh Righteousness is accepted with him ; Act. 10.34 , 35. For God will render to every man according to his deeds : To them who by patient continuance in well-doing seek for glory , and honour and incorruptibility , eternal life , Rom. 2.6 , 7. Glory , honour and peace to every man that worketh good , to the Jew first and also to the Greek , v. 10. For there is no respect of persons with God. v. 11. For when the Gentiles which have not the Law , do by nature the things conained in the Law , these having not the Law are a Law unto themselves . Which shew the work of the Law written in their Hearts , their Consciences also bearing witness , and their thoughts the mean while accusing or else excusing one another , v. 14 , 15. And they shall be Judged according to that Law which they were under , ( Natural or Mosaical , ) even by Jesus Christ , v. 12.16 . ( And it is the work of the spirit promised , to believers , to write the Law of God in their hearts . ) 10. Though a special promise was made to Abraham , as an Eminent believer , and the Jewish Nation were the peculiar people of God , advanced to greater priviledges than any others in the World ; yet were they not the whole Kingdom of God the Redeemer , nor the only people that were in a Covenant of Grace , or in a state of Salvation : For Sem was alive after Abrahams death , who was not like to be less than a King , and to have a Kingdom or people Governed according to his Fidelity . And Melchizedock was a King of Righteousness and Peace ( not like to be Sem by the Scituation of his Countrey . ) And a Righteous King would govern in Righteousness : Job and his friends are evidences of the same truth . And we have no proof or probability that all Abrahams seed by Ishmael and Esau , and Keturah , were Apostates ( for they continued Circumcision . ) And what all the rest of the World was , we know not save that in general most grew Idolatrous , and the Canaanites in special . But that they all apostatized from the Covenant of Grace made with Adam and Noah there is no proof : We have not the History of any of their Countreys fully , so as to determine of such cases . In Nineve God ruled by that Law of Grace , which called them to repent , and spared them upon their Belief and Repentance ; Because he was a gracious God and merciful , slow to anger , and of great kindness , and repenteth of the Evil , Jonah . 4.2 . And that God dealeth not with mankind now as the meer Judge of the violated Law of Innocency , he declareth not only by the full testimony of his Providence or Mercies given to the sinful World , but also by the very name which he proclaimeth unto Moses ( which signifieth his nature , and his mind towards others , and not what he is to the Jewes alone , ] Exod. 34.6 , 7. [ The Lord , The Lord God , merciful and gracious , long suffering , and abundant in goodness and truth , keeping mercy for Thousands , forgiving iniquity , and transgression , and sin , ] ( All which is inconsistent with the Relation of God as a Judge of a people only under the Curse of an unremedied violated Law , and unredeemed , though he add , [ and that will by no means clear the guilty , &c. ] that is , will neither Judge them innocent that are guilty of the Crime , nor Judge them to Life , that are guilty of Death , according to the tenour of the Law which they are under ; [ Purificando non purificabit ] as the literal version ; that is , will not Judge unjustly by acquitting him that is to be condemned , or , as the Chaldee Paraphrase hath it , [ not Justifying those that are not converted . ] It is enough for us therefore to know that the visible Chruch hath manifold priviledges above all others , Rom. 3.1 , 2 , 3. &c. And that salvation is more easie , sure and plenteous where the Gospel cometh than with any others , and that we have therefore great Cause to rejoice with thankfulness for our lot , and that the poor World lyeth in wickedness and must be pittyed , prayed for , and helped to our power , and that God is the Saviour of all men , but especially of them that believe , and that he is good to all and his mercies are over all his works , and that he will never damn one soul , that loveth him as God. But what is in the Hearts of all men in the World , and consequently how they shall be used at last , he only that searcheth the heart can tell , and it is neither our duty nor our interest nor possible to us , to know it of all particulars ; much less to conclude that none among them have such Love , who believe him to be infinitely good , and to be to them a merciful pardoning God. And we know withall , that all they that know not Jesus Christ as this determinate person that was Born of the Virgin Mary , Suffered under Pontius Pilate , was Crucified , Dead , Bu●ied , Rose again , &c. do yet receive all the foresaid mercies by him , and not by any other Name or Mediation , nor yet without his purchasing Mediation . 13. And if besides all the mercy that God sheweth to others , he do antecedently and positively Elect certain persons , by an absolute Decree , to overcome all their resistances of his spirit , and to draw them to Christ , and by Christ to himself , by such a power and way as shall infallibly convert and save them , and not leave the success of his Mercy , and his Sons preparations to the bare uncertainty of the mutable Will of depraved man , What is there in this that is injurious to any others ? or that representeth God unmerciful to any , but such whose eye is evil , because he is good , and as a free Benefactour may give more mercy to some than others of equal Demerits ? If they that hold no Grace but what is universal , and left , as to the success , to the will of man , as the determining cause , do think that this is well consistent with the mercifulness of God ; surely they that hold as much universal Grace as the former ; and that indeed all have so much as bringeth and leaveth the success to mans will , and deny to no man any thing which the other give , do make God no less merciful tha● they , but more , if they moreover assert a special Decree and Grace of God , which with a chosen number shall antecedently Infallibly secure his Ends in their repentance , faith , perseverance and salvation ; Is this any detraction from , or diminution of , his universal Grace ? or rather a higher Demonstration of his Godness ? As it is no wrong to man that God maketh Angels , more holy immutable and happy . 14. And what if men cannot here tell how to resolve the question , Whether any , or how many are ever converted and saved , by that meer Grace which we call sufficient , or rather Necessary , and common to those that are not converted ; and whether mans will ever make a saving determining improvement of it ; must plain truth be denyed , because difficulties cannot easily be solved ? And yet in due place I doubt not but I have shewed , that this question it self is formed upon false suppositions , and is capable of a satisfactory solution . 15. I conclude in general , that nothing is more sure than that God is most Powerful , Wise and Good , and that , All his works , to those that truly know them , do manifest all these in conjunction , and perfect Harmony , and that as to his Decrees and Providences , he is the Cause of all Good , and of no sin in act or habit , and that our sin and destruction is of our selves , and of him is our Holiness and Salvation : And that he attaineth all his ends as certainly as if mans will had no liberty , but were acted by Physical necessitation : And yet that mans will hath as much natural Liberty , as if God had not gone before it with any Decree of the Event , and as much moral liberty as we have moral virtue or holiness . And these Principles I have laid down in a little room that Tempted persons may see , that it is our dark and puzzled braines , and our selfish diseased hearts that are the cause of our quarreling with God , his Decrees , and Providences , and as soon as we come to our selves and are cured , these odious apprehensions vanish , and God appeareth , as the unclouded Sun , in the Lustre of his Amiable Goodness ; And when we come to Heaven we shall see to our Joy and his Glory , that Heaven , Earth , and Hell declare him to be all perfectly Good , without any mixture of evil in himself , or in any of his word or works . And we shall find all our sinful suspicions and murmurings turned into a joyful consent to the Angelical praises ; Psal . 136.1.2 , 26 , &c. O give thanks unto the Lord for he is Good , for his mercy is for ever . O give thanks unto the God of Heaven , for his mercy is for ever . Rom. 4.8 , 11. Holy , Holy , Holy Lord God Almighty , which was , and is , and is to come — Thou art worthy O Lord to receive Glory , and Honour , and Power : for thou hast Created all things ; and for thy Pleasure they are , and were Created . — Rev. 7.12 . Amen , Blessing and Glory and Wisdome and Thanksgiving , and Honour , and Power , and Might , unto our God for ever and ever Amen . The Lord is Good to all , and his tender Mercies are over all his works . The Lord is gracious and full of compassion , slow to anger and of great Mercy . Psal . 145.8 , 9. The Word of the Lord is right , and all his works are done in truth : He loveth righteousness and judgements ; the Earth is full of the goodness of the Lord. Psal . 33.4.5 . O how great is thy Goodness which thou hast laid up for them that fear thee ; which thou hast wrought for them that trust in thee before the sons of men . Psal . 31.19 . O therefore that men ( instead of quarrelling with his unknown mysteries ) would praise the Lord for his Goodness , and for his wonderful works to the Children of men , Psal . 107.8 , 15 , 21 , 31. In the Conclusion , I take it to be wholsome advise to those that are under this Temptation : 1. That they will oft read over the Psalms of Praise ; and think when they read them , whether David and the ancient Church , were not like to know what they said , than a self-conceited , or a melancholy tempted sinner ? 2. That they would consider who it is that is the Grand enemy of the Glory of Gods Goodness ; And they shall soon find that it is no other than the Devil : None but he that is most evil , can most envy Infinite Goodness his honour : And is the Devil fit to be believed against God ? And that after the warning of our first Parents ruine , which befell them for believing Satan when he slandered , both Gods Wisdome , Truth and Goodness to them ? 3. That they would bethink them to what end it is that the Tempter and the Enemy of God doth thus deny his Goodness . Is it not a plain act of malice against God and us ? Is it not that he may disgrace God as evil , and rob him of his Glory ; and also that he may hinder man from Loving him , and so destroy all piety , and virtue , and goodness in the World ? Who can Love him whom he believeth to be bad , and so unlovely ? And what Grace or happiness can there be without the Love of God ? 4. That they would think what horrid wickedness this sin containeth ( where Melancholy and involuntariness doth not extenuate it . ) Is it any better than a denying that there is any God ? As is said before ; To be God is to be Perfectly Powerful , Wise and Good : And if be none such , there can be no God : And then who made the World , and all that is Good in it by derivative goodness ? Yea is it not to represent the most amiable blessed God , in Satans Image ( who is most evil and a Murderer from the beginning Joh. 8.44 . ) that so men may hate him and fly from him as they do from Devils ? And can you tell how great a crime this is ? 5. That they would consider , how this impious conceit is calculated for the licensing of all manner of villany in the world , and to root out all the relicts of goodness from among mankind . For who can expect that any man should be better than his Maker ; and that he should have any Good , which denyeth God to be Good ? 6. That they would labour hard to be better themselves . For he that hath a true Created Goodness , is thereby prepared to relish and admire Gods primitive uncreated goodness . Whereas a wicked or a guilty sinner , cannot much value that which he is so unsuitable to , and which he thinks will be to him a consuming fire . Truly God is good to Israel , and to such as are of a clean heart , Psal . 73.1 . But he that liveth in the Love of sin , will be doubting of the Love of God , and fearful of his wrath , and unfit to relish and delightfully perceive his goodness . Psal . 34.8 . Taste and see that the Lord is Good ▪ blessed is the man that trusteth in him . 7. Study Gods Love as manifested in Christ : Then you shall see what man on earth may see . But think not falsly , narrowly , basely of his office , his performance or his Covenant . 8. Dwell in the believing foresight of the Celestial Glory : The reflections of which may wrap up a believing soul on earth , into extasies of gratitude and delight . 9. Remember what Goodness there is in the Holiness of God , which is demonstrated in his severest Justice ; Yea what mercy it is to forewarn men of the punishment of sin , that they may want no necessary means to scape it . 10. Remember how unfit the selfish Interest of obstinate despisers of Grace and salvation , is , to be the measure or index of the Goodness of God : And how much more credible the concordant testimony of the Heavenly Host is , who Live in the Love of Love it self , and are everlastingly delighted in the Praises of the Infinite , Greatness , Wisdom and Goodness of the most perfect , blessed , Glorious God. FINIS . 
A28286	----	Herein is held forth the gift and good-will of God to the world and how it is tendered. Blackborow, Sarah. This text is an enriched version of the TCP digital transcription A28286 of text R36530 in the English Short Title Catalog (Wing B3063). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 16 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A28286 Wing B3063 ESTC R36530 15719563 ocm 15719563 104508 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28286) Transcribed from: (Early English Books Online ; image set 104508) Images scanned from microfilm: (Early English books, 1641-1700 ; 1178:2) Herein is held forth the gift and good-will of God to the world and how it is tendered. Blackborow, Sarah. 8 p. Printed for Thomas Simmons ..., London : 1659. Caption title. Signed: Sarah Blackborow. Imprint from colophon. Reproduction of original in the Huntington Library. eng Society of Friends -- Pastoral letters and charges. God -- Love. A28286 R36530 (Wing B3063). civilwar no Herein is held forth the gift and good-will of God to the vvorld, and how it is tendered. Blackborow, Sarah 1659 3250 15 0 0 0 0 0 46 D The rate of 46 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Mona Logarbo Sampled and proofread 2004-07 Mona Logarbo Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Herein is held forth the GIFT AND Good-will of God TO THE VVORLD , And how it is tendered . MAny are the redeemed of the living God , unto whom Songs of Deliverance and of everlasting Peace are come , who once witnessed the acceptable ●tar of the Lord , and the Day of Vengeance of our God . ●●erefore now all you who are found in that which the wrath 〈◊〉 God is to , are under Death's dominion , over whom death ●●●gns , and must ( from Adam until Moses ) be witnessed . The ●●ing Spirit of Life is uttering forth its voice ; therefore e●●ry one now hearken and hear , that the everlasting Word 〈◊〉 Gospel of Jesus Christ ) you may all hear , and be made ●●ssessors of , every one in your own Vessels , that the Bread ●●ich comes down from heaven you may all know , and feed ●●on , and the Water of Life to drink of , and every one to ●●ssess the opening of the pure tender bowels of Eternal ●ove , which opens forth and pours down continually the ●ood will of the powerful God of Life to lost man . The good ●ill of God precious it is ; therefore now that every one may 〈◊〉 brought to know the tendering of it , I am moved in the same bowels which opens it self in the dearness and tenderness , which is beyond tongue to utter , or pen to express the infiniteness of the love which springs forth from everlasting bowels of Divine Love , which onely is known in the pure nature and life of Christ : Oh what may I do for you who are found in the Adultery and Transgression of that life and love ! Even the Lord God Almighty bring you to his fear , faithful and obedient to his Witness , that his voice you may hear in you , which calls to you daily to return , that to his help you may all come , even you who from it are departed , his help you know not , who are running further and further from his Witness , into the many pathes , imbracing the many things , and offending in all ; and so the one thing is lost which is onely needful , in which you might be made to wear the garment which is unchangeable , and to walk in the path which is pure and equal , and know the eye to be opened again , which the god of this World hath blinded ; which eye as it is opened , sees Jacob which inherits the blessing , and brings savoury meat , such as the Father loves , even while Esau's Garment he did wear , yet Jacob's voice was known . So now the voice hearken diligently to hear , which calls out of the earthly , out of the changeable , out of the mortal , that to the Immortal Word all may come , where the immortal birth is known , and the Babe of glory seen and enjoyed , and man by him , and in him , come to possess the power of God , by which power the power of death comes to be destroyed , and all which hath subjected man under it , and man by it brought to be free again , in the pure life which is endless ; And truly sadness often possesses my heart when I behold the World in the alienation , out from the power and pure life , driven from the presence of the living God , into the earthly nature and carnal mind , there labouring and seeking , professing , getting into Church-fellowships , and all acting in that which adulterates from God , both Priest and people . Oh deaf people ! For the Seed's sake , which is Christ , are many made to cry aloud , and not to spare , but give up their bodies , and suffer cruel whippings , stockings , all manner of scoffings , scornings , and despiteful usuage , imprisonments in stinking holes until death , and for no other cause but because that love which we our selves have been beloved of , hath laid a necessity upon , and constrains many to hold forth the good will of God to mankind , and to declare the everlasting Gospel ( the Word of God ) hid in the heart , and that ( in every conscience ) may be manifested , that all men may know again the kingdom of God in them , and that near them , and not a far off from them , but hid in them , which leads into the kingdom of God ; and truly this I know to b● the breathings of Eternal Love in man , which checks and reproves him in secret , even for things which no eye sees , nor no ear hears , nor no tongue reproves ( which are visible ; ) but there is no sin so secret , but that spirit ( which searcheth the heart , and tryeth the reins ) findeth it out , and will pursue by checking and reproving all things that is done or acted in that nature where the transgressor lives : And this is the free gift of the pure God to man , that thereby man may come to know his call by his reprovings , his pure gift ; and though it be the first and least manifestation of Divine Love in the creature , yet is it distinct from the creature , not of him , though in him , pure as God is pure , who is the giver of it , and as unchangeable as he is . Therefore you who have been long wording of it , Oh that there were an heart in you to answer to the Lords love , in returning to his Witness ! the long-suffering of God , the slaying of the holy and just One , the piercing and wounding , oppressing as a Cart with sheaves , the pure life & love ( which is God ) you are not come to know , who live in the pride , in the vanity , in the pleasures , who answers not to the Witness , and you that are not come hither , knows nothing , nor answers the Call of the Lord , though you may profess it in words . Now honestly consider , What testimony bear you to Christs death ? Are you dead with him ? What , and your iniquity alive ? And you who are ministring forth to others , what testimony bear you to these things before mentioned ? Hitherto when you have been tryed by any of the Lords people , either you run away , or cause the people shamefully to hale away them that come in Christs Spirit to demand a reason of the hope that is in you , which shews you are ashamed of your testimony , and afraid to be tryed . But many there be ( sons and daughters ) who witness his death and resurrection , who hold forth a true testimony of Jesus to the World , whose Ministry stands in Christ ( the Power of God ) and is come to try you ; your Testimony , and Ministry . Now be patient , and flie not , and do no more as you have done , to betray the holy Seed Christ , and lose that which should be able to make you stand in the day of trial ; truly my heart is grieved for you , to see how you involve your selves and others into that which leads you , and layes you under eternal Woes , and yet you are pleasing your selves with a false hope , which clothes you with vails of darkness , and a faith vvhich makes not perfect , and purifies none , but hath its ground in that vvhich is exalted above purity , and oppresseth him vvho is the pure unspotted life , the Rock of Ages , vvhich the true Faith vvhich makes perfect , is grounded in ; and this the just lives by ; and all they vvho vvitness this , are not afraid to be tried , nor are ashamed of their Testimonie , neither do they manifest such an impatient spirit to turn their back , or run away , or be impatient or wrathful , but can willinglie ( in the true fear of God , vvith meekness and love ) be readie to give an answer to every one that asketh , and in the same spirit ( and mind which was in Jesus ) calls to all you who are bringing forth your ovvn begettings , and that vvhich the comprehender hath formed in your ovvn minds , every one bringing forth that conception vvhich the povvers of darkness forms ; but they that lives in Gods pure light , sees all this and you in the pit , carrying your graves about with you , and your clothing is death ; and sees all that vvhich led you thither , and sees vvhat is doing in all Kingdoms . He that can receive it , let him . Now Christ Jesus the light of the World , is vvitnessed to be the Word of God , in vvhom is life , and his life is the light of men : Therefore now all you vvho are busying your minds , and carnallie reasoning what it should be , some calling it a natural light , others saying that it 's not sufficient to shew every sin ; I say , Cease your quarrelling against that which should lead you to the help of the Lord , John 14. John knevv vvhat it vvas he did bear a true Testimonie , he said he vvas not that light , but came to bear vvitness of that light , and h●s Testimonie is true . Many are now Witnesses of it with him , ( praised by the Lord ) and he said , That the life of Christ was the light of men ; [ mark ] It is the life of Christ is the light of men , and this is it that lighteth every man that comes into the World , ( according to the measure of life received ) and I bring in my Testimonie ▪ ( though one of the least who witness life ) according to the measure of life received , That it is light , and doth enlighten , and gave light to me , in which I saw all things that acted in me contrary to the life of Christ ; and being believed in , and obeyed , it hath led me out of the Devils Kingdom , into Christ , and so to God the Father of Spirits , and truly people , there is no other way to Christ , but by owning that vvhich checks and reproves you in secret ; therefore I beseech you return to the light every one who are quarrelling against it , living in the careless mind so long until you say you know no such thing in you ; that is a dreadful state , near the Reprobate who knows not Christ in thee ; for they that knows not that which reproves or shews sin , knows nothing of Gods gift , nor of his good will to man , and so are walking in the beastly state , without bit or bridle ; the love of God cries Wo , Wrath , and Vengeance to such a one , and that man hath shut himself out from the salvation of God , and hath no way to come near it again , but by waiting to feel God's reproof by his Witness ; for man being given over to the power of the Devil , and his Vessel being filled with his spirit , can easily sin against Gods Witness , and with his will and great delight , easily join himself to the Transgressor , against the light , the life of Christ , and willingly lye down in Transgression , and in this state the God whom he serves ( which is the Prince of the Air ) will furnish him with a hope which must perish , and give him a faith which may exercise his tongue to talk of , but will never make him perfect as pertaining to the conscience . And here lies all the World , ( who are found in the wickedness ) out of Gods Wisdom , out of his Fear , and found in the iniquity , in the alienation from God , denying the light , and transgressing the life , out from the help of the Lord , not answering his call , but giving up themselves to the Devil , and answering to him and offering up all that they have , and are , to him , both in their Worship , and in their daily practise ; and now being run far from God , that call cannot be heard , nor that voice which calls to him to return ; yet something there is which lets men in this state know , and convinces them that they are sinners , and lets them see that they are weak , and have no power to do well , ( though they know not what it is ) because the beastly nature hath covered them with gross darkness . And though God hath made his dwelling-place in darkness , that so he might come near to manifest his love to man ; yet man being shut up in unbelief , cannot believe that he is so near him , or that this is he who visits him every day , and afflicts him every moment ; and this is Gods visitation in man , which pursues man with reproofs , Gods good will to the creature . Now all who slights this , hardens their hearts against the reproof of the Lord , and are found despisers of his counsel , and will none of his reproof ; therefore he that made them , will not save them ; he that formed them , will shew them no favour ; when ye call , he will not answer ; and when ye cry , he will not hear nor help ; and so all your crying in that spirit , doth but tempt the Lord to pour down vengeance and wrath upon you : Yet doth the good will of God to man follow him with reproofs again , and herein he manifests his long suffering and forbearance , though he be pressed as a Cart with sheaves , yet still his good will ceaseth not , and his mercy and love waiteth to be gracious ; and all this he doth that man might return , or be left without excuse ; for a sufficiency there is in Gods gift to let man see what is good , and what is evil ; therefore fear and tremble you wanton ones , who are walking at ease in iniquity , dreadful will your sentence be , when he shall swear in his Wrath you shall not enter into his rest ; and that be pronounced , My spirit shall no longer strive with man . Therefore now consider while you have time , and know that that spirit shall strive for its time , and bear its testimony in you against all the powers of darkness ; for though the Devil be strongly seated in mans heart , yet the weakness of God is stronger then that ; for though that that checks is the least manifestation of God in the creature , and the lowest and weakest that can be in appearance , yet is it so strong that all the powers of sin and the Devil cannot hinder it from bearing it's testimony , until it hath left the creature without excuse ; and you who are not found faithful to improve the one Talent , are not found worthy to receive any more . And so let the Lord be clear of the blood of all men , and whether you receive this , or no , yet a generation hath he begotten to himself , who will bear witness to his gift , and sing Halelujah for evermore . A word unto you Rulers , Justices of Peace , Constables , and other Officers . IN the fear of the Lord you are warned by one who stands a true Witness to the Lord amongst the generation which the living God hath raised up in his power to bear witness to his perfect Gift which is now to be held forth to Kindreds , Tongues , and Nations , by a despised people to be lifted up , that so he might draw man unto him ; even this is he who amongst the generation of them that are saved , is become Lord over all ; even he who is the light of the World , who must be lifted up among the Nations , that so healing every one may witness who comes to him , looks upon him , believes in him , power they may receive to become the sons of God ; therefore be ye warned ( who are before-mentioned ) how you seek by your Power or Authority to hinder the Testimony by suppressing the Meetings of the Lords People , his Sons and Daughters , who are made in Christs spirit to declare to all people how they come to witness Christ Jesus the Saviour , ( as near to deliver , as the Devil is to tempt and destroy ) glad tydings to the thirsty , weary soul , and a possibility to all men ; The blood of souls shall cry vengeance upon that in all men which seeketh to suppress this our Testimony And you Priests who preath for money , and prepare war if you have it not , the blood of the innocent ones who have dyed in stinking holes and dungeons , ( thrown in there by you because they could not deny Gods Witness in them , to pay you your money ) that blood cryeth loud , Vengeance , Vengeance : And also that blood which hath been shed by cruel whippings for no other thing but declaring Christ the light in all men , with the blood of souls which cryes loud in the ears of the Lord , who will render vengeance in the day when he makes inquisition for blood upon you who are found in such practises . From a lover of the Seed of God in all , Sarah Blackborow . THE END . LONDON , Printed for Thomas Simmons , at the Bull and Mouth near Aldersgate , 1639. 
A12191	----	The riches of mercie In two treatises: 1 Lydia's conversion. 2. A rescue from death. By the late learned, and reverend divine, Richard Sibbs, Doctor in Divinitie. Published by the authors own appointment, and subscribed with his owne hand to prevent imperfect copies. Sibbes, Richard, 1577-1635. 1638 Approx. 170 KB of XML-encoded text transcribed from 137 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12191 STC 22501 ESTC S100975 99836802 99836802 1090 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12191) Transcribed from: (Early English Books Online ; image set 1090) Images scanned from microfilm: (Early English books, 1475-1640 ; 1188:9) The riches of mercie In two treatises: 1 Lydia's conversion. 2. A rescue from death. By the late learned, and reverend divine, Richard Sibbs, Doctor in Divinitie. Published by the authors own appointment, and subscribed with his owne hand to prevent imperfect copies. Sibbes, Richard, 1577-1635. [2], 108, [16]; 146, [2] p. Printed by I[ohn] D[awson] for Francis Eglesfeild, and are to be sold by him at the signe of the Marigold in Pauls Church-yard, London : 1638. Printer's name from STC. "A rescue from death" (caption title) has separate pagination beginning on ² B1. Includes index. With a final imprimatur leaf. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Mercy -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE RICHES OF MERCIE . In two Treatises ; 1 Lydia's Conversion . 2. A Rescue from death . By the late learned , and reverend Divine , RICHARD SIBBS , Doctor in Divinitie . Published by the Authors own appointment , and subscribed with his owne hand to prevent imperfect Copies . 1 SAM . 2.6 . The Lord killeth , and maketh alive ; hee bringeth downe to the Grave , and bringeth up . LONDON Printed by I. D. for Francis Eglesfeild , and are to be sold by him at the signe of the Marigold in Pauls Church-yard . 1638. LYDIAS Conversion . ACT. 16.14 . And a certaine woman named Lydia , a seller of Purple , of the Citie of Thyatira , that worshipped God , whose heart the Lord opened , that shee attended to the things that were spoken of Paul. And when , &c. THE holy Apostle Saint Paula vessell of mercie , having found mercie himselfe of God , was a fit instrument to preach mercy to others . Hereupon he was appointed to be a preacher to the Gentiles . Among the rest of the Gentiles , he was called to preach to them of Macedonia , and it was by a vision , as we see in the former part of the Chapter . A man of Macedonia , appeared to Paul by night and sayd Come to Macedonia ▪ and helpe us . Indeed the state of the people of Macedonia called for help , as now the state of many people doth : though there be not such a vision as a man of Macedonia , yet their wretched estate ( being under the Kingdome of Satan ) cries Come and help us , though they doe not crie with their mouthes , yet their estate cries . The Apostle upon this vision , takes his journey to come toward Macedonia , and he stayed there a good while ; Hee abode certaine dayes . Though God called him to Macedonia : yet God did not giue him great incouragement for the present . This is the manner of Gods carriage , not to discouer at the present what he wil doe , but leads people on by gentle incouragements : and to humble them the more with little fruit at the first , hee abode there certaine dayes , without any great fruit . Afterwards he goes out to Philippi ( the cheife City in Macedonia , and on the Sabbath day , the people were gathered together : a company of women were resorted together , and there he preached to them : As indeed holy communion is never without a blessing ; they met together on a good day , the Sabbath , and for a good end they were met together ; Now Paul tooke the advantage of their meeting together on the Sabbath day , he cast his net , and he catcheth one with her family , namely Lydia . The Gospell was a sweete savour of salvation to her . Hereupon there is a discourse of Lydia , a short story of Lydia , a story worthy to bee thought of , which is in the words of my text . A certaine woman named Lydia , &c. SHee is described First by her person , and sex , a certaine woman . By her name Lydia . By her calling a seller of purple . By her citie Thiatira . By her pious disposition , shee worshipped God. And then her conversion is set downe , by the cause of it . God opened her heart . And what followed upon that opening of her heart , shee attended to the things that were spoken by Paul , and likewise shee was baptised with all her household . And then the sweet fruit that this conversion of her with all her household had presently shee shewed the loue ( that shee felt from God in converting her ) to the blessed Apostle and his company , shee besought them saying , If yee haue judged mee faithfull to the Lord , Come to my house , &c. which words I shall vnfold as I come to them . And a certaine woman named Lydia , a seller of purple , &c. FIRST here-is a description of her person , and sexe , and name , and calling , and city , and disposition . God takes notice of all the particulars of those that are his , he delights to speake of them , those that haue their names written in the booke of life , hee knowes their names , and callings , and persons , they are as Iewels in his eye , they are written on the palmes of his hands , hee takes more speciall notice of them then of the rest of the world : Therefore the Apostle is very punctuall in the description of all particulars . For her person I will be very short , I will giue but a note or two , and so come to that I mainly ayme at , her conversion . A certaine woman named Lydia . FOR her sex , shee , and the rest were women that were gathered together , as wee see in the former verse . In Christ Iesus there is neither male nor female . Sin came in by a woman , and the meanes of salvation was by a woman too , here were a company of women gathered together . For the most part women haue sweet affections to religion , and therein they oft goe beyond men . The reason is , Religion is especially seated in the affections : and they haue sweet and strong affections . Likewise they are subiect to weakenesse , and God delights to shew his strength in weaknesse . And thirdly , especially Child bearing-women , bring others into this life with danger of their own , therefore they are forced to a nearer communion with God , because so many children as they bring forth , they are in perill of their liues . Therefore the Apostle here mentions a company of women that were gathered together , and among the rest , a Certaine woman named Lydia . What! a woman to bee the foundation of the Church of Macedonia , a poore woman , and then a Gaoler afterward , a rugged rough Gaoler : for these to be the foundation of so famous a Church as Philippi and other Churches in Macedonia ! Oh! yes ; the Kingdome of heauen is as a graine of mustard seed small in the beginning . It is so in regard of the Church it selfe ; and in regard of the grace , that euery particular member hath , it is little and weake beginnings Christians are not as the Angels were , perfect at the first : The Church growes by little , and little . Therefore we should not be discouraged when the plantation of the Gospell hath poore successe at the beginning : We see in the Church of Macedonia , there was little successe at the first : A woman and a rough Gaoler , a Gaoler that both by calling , and disposition , and custome was a man , hard and hardned too : yet these two were the foundation of a great Church . Was it not so among our selues ? The Church of latter times , in the time of reformation , how began it ? By a child , and a woman , King Edward the sixt , and Queene Elizabeth of famous memory ▪ Therfore as the Prophet sayth , Who art thou that despisest the day of little things ? despise not little things . There is nothing lesse then grace at the first : But as Christ the stocke of Iesse , rose from the dead and rose up to heaven , and overspreads the world now so euery Christian riseth of meane beginnings : and so doth the Church it selfe . A certaine woman named Lydia , shee was the foundation of a famous Church . Then shee is set downe by her calling . A Seller of Purple . GOD allowes callings . The calling of Christianity is shewed in particular callings , which are sanctified by God to subdue the excesse of corruptions . Men without callings are exceeding vicious , as some Gentlemen , and beggars , in this I may ranke them together : those that haue no callings , nor fit themselues for a calling , and that are out of a calling lawfull . Callings are lawfull . And so this calling of commerce , and trade , A seller of purple : Though for the most part men gather a great deale of soile , and corruption , by commixture of manners with those they deale with : yet there must be commerce , and this particular commerce of selling of Purple . The body of man needs many callings , there is not a part of mans body , not one member , but it sets a particular calling on work Therefore this life is a life of many necessities ? and there must be callings and trading , and this particular trading , selling of purple . It may seeme superfluous , but it is not altogether : for Garments are for 3. ends . For Necessity . Ornament . Distinction . Now purple , howeuer it be not for necessity , it is for ornament , and distinction , for Magistrats , and the like , persons of great quality . How-ever the pride of the times hath bred a confusion , that one will goe as well as another yet God that allowes distinction of callings , and persons , allowes distinction of habit , and attire Therefore selling of purple is lawfull and the wearing of rich attire . Kings daughters went in such , as it is sayd of Davids daughters . So there bee not over much delicacie : for delicacie in this , in these times is fatall as there be many in the City , and in the countries that are given to over-much nicitie , and sumptuousnes in this kind ; it is a fore runner of ruine . Otherwise it is lawfull ( for those that may , ) to weare purple , as it is lawfull to sell Purple , so that ( as he sayd to the great Emperour ) they doe not consider the purple so much , as that the purple couers dust , and base flesh that must turne to dust and ashes , and rottennesse ere long , so that people bee not lift up in that , that is borrowed from the poore creature , from wormes . It is a strange thing that men should be so sicke in their fancie , as to thinke themselues the better for that they beg of the poor creature : so a man take heed of fancie and pride , it is lawfull to use purple , Shee was a seller of Purple , So much for her calling . Shee worshipped God. SHEE was perhaps a Iew , and looked for a Messias . There were 3. sorts of people before Christ. The Iewes and those that we call prose lites ; and Religious persons fearing God. Shee might be one of the three it is not certaine what shee was . Certainely shee was one that feared God ▪ She had some religion in her , though yet shee was not ripened in the true Religion , shee was a woman that feared God. From such kind of places as this , we haue occasion to speake of workes of preparation . Saint Paul was sent to her , shee was a woman that feared God. To speak a little of works of preparation . It is true , God usually prepares those that hee meanes to convert : as we plow before we sow , wee doe not sow among the thornes , and we dig deep to lay a foundation , wee purge before Cordialls . It is usuall in nature , and in grace preparations : therfore preparations are necessary . There is such a distance betweene the nature , and corruption of man , and grace , that there must be a great deale of preparation , many degrees to rise by before a man come to that condition hee should bee in , therefore preparations we allow , and the necessity of them . But we allow this , that all preparations are from God , wee cannot prepare our selues , or deserue future things by our preparations ; for the preparations themselues are of God. And thirdly , though we grant preparations yet we grant no force of a meritorious cause in preparations to produce such an effect as conversion is : No ; only preparation is to remooue the hindrances , and to fit the soule for conversion that there may not be so great a distance beetweene the soule , and conversion , as without preparation there would be . But when is preparation sufficient ? When the soul is so farre cast downe , as it sets a high price on Christ , and on grace aboue all things in the world , it accounts grace the onely pearle , and the Gospel to be the Kingdome of heaven : when a man sets a high price on grace more then all the world besides then a man is sufficiently prepared , Some poore soules think they are neuer prepared enough : but let them looke to the end that God will haue preparation for that is , that a high price be set upon the best things , and value all things but grace meanely in their owne ranke , when a man is brought to that pitch that by the light of the spirit , hee esteemes all nothing but Christ , and that hee must be had , and he must haue sauing grace let him neuer talke whether hee bee prepared or no. This disposition shewes that he is prepared enough , at least to bring him to conversion . Now , God in preparation for the most part Civilizeth people , and then Christianizeth them as I may say : for the spirit of GOD will not be effectuall in a rude wild , and barbarous soule , in men that are not men ; Therefore they must bee brought to Civilitie , and not only to civilitie , but there must be a worke of the law , to cast them downe , and then they are brought to Christianitie thereupon . Therefore they take a good course that labour to breake them from their naturall rudenesse , and feircenesse : as by nature every man is like a wild asse-Colt , there cannot be more significant words a Colt , an asse Colt , and wild . Now ther is no sowing in the sand or on the water : there is no forcing of grace on a soule so farre indisposed that is not brought to Civilitie , rude , and barbarous soules therefore Gods manner is to bring them in the compasse of Civilitie , and then seeing what their estate is in the corruption of nature to deject them and then to bring them to Christianity as we see here in Lydia . For howeuer there is no force of a meritorious cause in preparations to grace , to raise up the soule to grace : for alas that cannot be ! it is not in it , to produce such a blessed effect : yet notwithstanding it brings a man to a lesse distance then other wild creatures that come not within the compasse of the means . Therefore vsually to those that use the talents of their vnderstanding and will , that they haue well , God after discovers himselfe more , and more . Therfore let all be incouraged to grow more , and more to courses of civility , and Religion , and wait the good time , till God shine on them in mercy : For though those courses can neuer produce religion , yet it brings men to a proximity , and nearenesse to God , and Christ , more then those that stand further off . But I will not force this point further at this time - Shee was a woman that feared , and worshipped God. Shee was faithfull in that light shee had , and to him that hath shal be given . Shee worspipped God. NOT in any sight of her owne , she had the grace of God from the spirit of God. All feare comes from the spirit of God , initiall feare , and ripened feare , all feare is from God , but I will not conflict with adversaries at this time . You see the person , a woman , her calling ; A seller of purple , and her pious disposition , shee was such a one as worshipped God ; And she heard Paul. The sweete providence of God , brings those that belong to Election , vnder the compasse of the means at one time or other . Let the divell , and the instruments of the Divell , rage and oppose , and doe what they can ; those that belong to God , God will haue a time to bring them within the compasse of his calling , and effectually call them by his spirit . As here Lydia , there was a sweete preventing providence that shee never thought of , God brought an Apostle for the saluation of her soule , shee heard Paul and was converted . To come to the description of her conversion in the next words . Whose heart the Lord opened to attend to the things that were spoken of Paul. GOD opened her heart . To what purpose ? To attend to the things spoken of Paul. God by the word preached opens the heart ; to attend to the word : by the word , we are fitted to the word . The spirit and the word draw us to themselues : The spirit , and the word draw us to regard the word , by the word her heart was opened to attend to the word . First I will speake of the opening her heart : And then of her attending upon the word preached by Paul. God opened her heart . Shee was a religious woman yet her heart was shut before God opened it . Shee was religious in her kind , yet her heart must be further opened before shee could bee saved . There is no staying in preparations in this or that degree : as many abortiues in our times that make many offers ; they haue the spirit of bondage , and are cast downe : but there they stick and neuer come to proofe . But those that will attaine to salvation , must not rest in religious dispositions , in good affections , and gracious offers , they must goe on further and further , as wee see here , God opened her heart . Obserue then in the opening of the heart these things . 1 First the heart is naturally shut , and closed up as indeed it is to spirituall things : it is open enough to the world , and to base contentments here , but it is shut to heauen and heauenly things , naturally it is cleane locked up . Partly in its owne nature , being corrupt , and earthly , partly because Sathan he beseigeth all the senses , and shuts up all . There is a spirit of deafenesse , and blindnesse , and a spirit of darknes , and deafnesse in people , before God hath brought them by the powerfull worke of the Gospell , from the Kingdome of Satan , that poffesseth every man naturally . Naturally therefore our hearts are not open , but locked and shut up ( that is supposed here ) so that except God be mercifull to breake the prison as it were , whereby by vnbeleife , and the wickednesse of our nature we are shutt up , there is no hope of salvation at all . God opens the heart . The second thing is this , that as our hearts are shut and closed up naturally : 2 so God , and God alone opens the heart , by his spirit in the use of the means , God opened Lydia's heart . God hath many keyes , he hath the key of heauen , to cōmand the raine to come downe , he hath the key of the wombe , the key of hell , and the graue , and the key of the heart , especially , He opens , and no man shuts , and shuts and no men opens . He hath the key of the heart , to open the vnderstanding , the memory , the will , and affections . God , and God only hath the key of the heart to open that , it is his prerogatiue . He made the heart , and he onely hath to doe with the heart , he can vnmake it , and make it new againe , as those that make locks can doe . And if the heart be in ill temper , hee can take it in peices , and bring it to nothing as it were ( as it must be before conversion ) and he can make it a new heart againe . It is God that opens the heart , and God only . All the Angels in heauen cannot giue one grace , not the least grace ; Grace comes meerly from God : it is meerly from God : All the creatures in the world cannot open the heart , but God only by his holy spirit : For nature cannot doe aboue its sphere ( as we say ) aboue its owne power . Naturall things can doe but naturall things . For nature to raise it selfe up to beleeue heavenly things it cannot be . Therefore as you see vapours goe as high as the sunne drawes them up and no higher : so the soule of man is lift up to heauenly th●ngs by the power of Gods spirit : God drawes us and then we follow : God I say onely openeth the heart . Because there is not only want of strength in the soule , 1 to open it selfe : but likewise there is enmity , and poyson in the heart , ●o shut it selfe , and shut out all goodnesse . A man hath no senses to spirituall things ; no eyes , no eares , no taft , no life . Nay there is an opposition to all . 2 A naturall man perceiveth not the things of God , neither can he , he wants senses : and those senses hee hath are set against goodnesse , as the Apostle saith he esteemeth them foolishnesse . I need not bee much in so easie an argument , that you are well enough acquainted with . Naturally the heart is shut , and God only must open it . This should teach us patience , when we can do little good with those that are under us by all our instructions , and corrections wait the due time . Grace is not of thy giving , the heart is not of thy opening , or of any mans opening : therefore as it is 2 Tim. 2. waite , and beare with patience men of contrarie minds , waiting when God in due time giue them grace to repent . Grace is Gods creature it is none of our owne . Therefore take heed that we be not short , & angry spirited , if we cannot haue all we would haue of those that are under us , children , or servants , let us waite Gods time , he opens the heart in his time . And if wee find not grace wrought in our owne hearts at the first , or second or third sermon Let us doe as hee at the Poole of Bethesda , lie there till the Angell stirre the water , till God bee effectuall by his spirit . God doth it and he only doth it , only we must waite , he will doe it in his good time , be not ouer short-spirited . This we ought to obserue out of these words God opened the heart of Lydia . The heart is put for the whole soule , he opened her understanding to conceiue : for all things beegin with heauenly light of the understanding all grace comes into the soule by the understanding . There is no sanctifying grace in the affections but it comes by enlightning the understanding , we see the grounds of it in the understanding first : God opens the understanding , and then he opens the memory to retaine . That the memory may bee as the pot of Mannah to hold heauenly things : he opens and strengthens it with retention to keepe them , and he opens the will to close with holy things , and the affections to joy and delight in them . So the heart is the whole inward man , he not only enlightens the understanding , but infuseth grace into the will , and affections , into the whole inward man. We must take it in that extent for else if God should only open the understanding , and not through the understanding flow into the will by the power of his spirit , the will would alway rebell : as indeed it is a poysonfull thing ; there is nothing so malicious next the divell , as the will of man. God will haue one way , and it will haue another : Therefore God doth not only open the vnderstanding to conceiue , but he opens the will to close with , and to imbrace that that is good ; or else it will take head , and take armes against the understanding in that that is good , and neuer come to the worke of grace : Therefore take it so , he opened the will and affections as well as the understanding : though what-soeuer is in the will , and affections , comes through the understāding , as well as heate comes through light . God opened her heart , to what end ? To attend to the things that were spoken of Paul. THe word signifies , to applie , and set her mind to the things that Paul said , to joyne and fasten the mind , to what Paul sayd . First you see then , here is the opening of the heart before there is attending , before there can bee any attending , and applying of the mind , the mind must be sanctified , and strengthened : the soule must be sanctified before it can attend . The reason is ; nothing can flow but from a sutable facultie , and ability to attend is a power and act of the soule , it must come from a sanctified power of the soule , the heart must first bee opened , and then the heart attends . God sayth , he will circumcise the heart , and then we shall loue him , he sanctifies the heart , and then it loues him . God changeth and altereth the frame of the soule , and then holy actions come from it . First , grace begins with the abilities and powers of the soule , the heart is opened , and then come holy actions sutable . There is no proportion betweene holy actions , and an vnsanctified soule , the heart must first be opened , and then it attends . Whose heart the Lord opened that shee attended , &c. YOU see then in the next place , that God opening the heart of any Christian , it is to carrie the attention to the word . God by grace carries the heart to the word , shee attended to what Paul spake . Where true grace is wrought it carries not to speculation or to practise this or that idle dreame , but where the heart is open , grace carries to attend to the word , especially to the good word the Gospell of Christ. As grace is wrought by the word : so it carries the soule to the word . And therefore it may be a use of tryall to know whether wee haue our hearts wrought on by the grace of God or no , whether GOD by his spirit haue opened our hearts or no ? if our hearts be carried to the blessed word of God to rellish that . If they be , God hath opened our hearts to attend to the word . And there is no better evidence of a child of God , then that that is fetched from the affection that hee carries to the word and blessed truth of God : Oh! he rellisheth it as his appointed food , he cannot be without it , take away that , and you take away his life . My Sheepe heare my voyce , you are none of mine because you heare not my word . A delight in the blessed truth of God is an argument that God hath first opened the heart . Therefore poore soules when they want good evidence , when they doubt whether their estate be good or no ? Let them consider what rellish they have of diuine truths . Whether it be connaturall to the word or no ? whether it be savourie or no ? whether they could be without the meanes of salvation or no ? and let them judge of themselves by their delight in Gods truth , her heart was opened to attend to the word . Shee attended to the things which were spoken of Paul. WHich were the blessed truths of salvation . The forgiuenesse of sinnes , The free mercy of God in Christ. The particulars are not set downe , but it was the Gospell , and shee beleeued upon it , therefore it must needes be the word of faith : We see heere then , that The seed and ground of faith is the Gospell . Her heart was opened to attend to that , that Paul spake which was the Gospell . And indeed so it is . The foundation of faith , the word of faith is the Gospell : nothing can breed faith but the word of God : for how can wee hope for heauen , and happinesse , but by the mind of God discovered ? Can we looke for any thing but GOD must discover his mind to bestow it ? and where haue wee the mind and bosome of God opened to us , is it not from the scriptures the word of God , from the good word especially ? It is called the word of grace , and the word of the Kingdome , and of glory ; The word of life : because by it all these blessed things are conveyed to us . Now it is not the word simply here , but the word spoken by Paul , that is , the word preached by an authorized minister , is the usuall meanes of faith , her heart was opened to attend to what was spoken by Paul an authorized minister , so the word preached is the ordinary though not the sole foundation of faith . Therefore the Apostle saith , that God by that converted the world , by the foolishnesse of preaching , And in the ladder of heauen in Rom. 10. How shall they call on him of whom they haue not heard and how shall they preach except they bee sent : so there is no faith without teaching . The point is playne , you heare it oft : The word is the ground of faith , and the word especially as it is preached by a Paul , by a Minister unfolding it . Therefore be stirred up as yee fauour the soules of Gods people , to pray to God to send labourers into his harvest , and to pray that the Gospell and the preaching of it may haue a free passage , that God would set vp lights in all the darke corners of the kingdome , and every where to those that are in darkenesse , and in the shadow of death : And blessed are their indeauour that labour , that the Gospell may be preached in euery part of the Kingdom . For we see here , it is the word unfolded , the unsearchable riches of Christ spread open , the Tapestry laid open , that usually beget faith . The mine must be digged : people must see it familiarly layd open . Therfore saith he here , Lydia's heart was opened , and shee attended to the word spoken by Paul. Let this teach us to set a price upon the ordinance of God : doth God set up an ordinance ; and will he not giue vertue , and power to it ? Yes : there is a majesty , and a power in the word of God to pul people out of the Kingdome of Sathan , to the blessed light of Gods Kingdome . It was the word , and the word opened by the ministery of Paul. But it was the word , and the word opened , and attended to , shee mixed it with her attention and her heart closed with it . There are these 3. goe together . The word , and the word preached , and then attending to the word preachedth at was the ground of her faith , these 3. meeting together . There are these foure things must alwayes be in the senses of our body . 4 If wee will see there must be an object to see , we must see something ; and a facultie to see , our eye ; and then a light whereby wee see we cannot see in the dark And then there must bee an application of the eye to see the object by that light . So in spirituall things there is the blessed truth of God , the mercie of God in Iesus Christ : that wee may see these things , wee must haue a light by which we may see them . And there must be a power to see which is the sanctified opened understanding , when the understanding is opened , then there is an application of the soule to attend to the word of God , by the light of the word . So that there must be application , and attention to the word : before the word can doe us good , it must be applyed to the object , the tast to the thing tasted , and so in all the other senses . Attention is a speciall thing : how many sermons are lost in this Citie , that are as seed drowned , that never come to fruite ? I thinke there is no place in the world where there is so much preaching , and no place , where there are so many sermons lost ; why ; because people want a retaining power , and facultie to attend , and retaine and keepe what wee heare shee attended to the word preached . To giue a little direction in this poynt of attending , and applying the mind , not to speake much I will name two or three principall things that I thinke fit at this time . If we would come , 1 as we should , to the word preached : let us search our wants before wee come , and all the occasions wee shall have to encounter with , all temptations , that we are like to encounter with , let us fore-cast by presenting to our soules . I am weake in knowledge , and I want such graces . I am like to encounter with such temptations , I am too weake for it ; I shall meete with such adversaries , I know not how to answer them , I am plunged in such businesses , I shall be lost in them without grace : then the soule comes with a mind to be supplied , and then it will attend , and wll pray for the preacher ! Oh Lord direct him that he may speak fitly to me , somewhat for my understanding , somewhat for my affections , somewhat to helpe me against such , & such a temptation : this is wanting , and therfore we profit no more by the word then we doe . Then when we come to heare the word , 2 let us heare it with all spirituall subjection , as that Word that hath power to Command the conscience . This is the word of God : the Minister of God speaks in the place of God to me . I must give an account of it . I will subject my conscience to it : It is spoken with evidence , and proved , I will stoupe to it . Thus we should come with subjection of soule and conscience to whatsoever is taught ; and not come to judge , and censure , or to delight in it as musique , as if wee came to a play , to heare some prettie sentences : but come to heare God , as to the ordinance of God , come as to that Word that shall judge our soules at the latter day ; that is the way to attend . Then againe , if we would attend , when we have heard the word of God , 3 let us labour by all meanes to bring it neare to us ; that it may be an ingrafted Word , that the soule may be leavened by it , that it may be so ingrafted in the understanding , and affections that we may thinke the better , in the vertue of it , and love , and speake , and doe the better as a Sience savours of the pla●● it is put into . Let us labour that the word of God may be written in our soules in the tables of our hearts : that the truth of God may be neare us , as any temptation shall be neare us , or any corruption neare us . What is the reason wee yeeld to corruptions and temptations ? They are neare , and the Word is farre off , We never attended to the Word to bring it neare home . If the word were as neare as corruptions , and temptations , that it were ingrafted , and in vested into the soule , we should have the word readie for every temptation : there should not ●e a temptation offered , nor a corruption arise , but wee should subdue it , and beat it downe with the blessed truth of God , accompanied with the spirit . Let us labour to get it neare us ; that the reasons of the word and our reason , that the judgment of God , and our iudgement , that the wil of God , & our own wil may be all one : and so to have it incorporated , and naturalized into our hearts , that we may speake and thinke , and doe nothing but that which is Divine : that is , to have the word written in our hearts , our attention should be to that end . Therefore when we heare , we should doe as nature doth with the meate we eate , it suckes out a strength sutable for every part , every part hath a power to draw out nourishment what is sutable to it selfe : so when wee heare the word of God , we should be able to say this is good for such , and such an end , and never leave thinking of the word of God when wee have heard it , till we have turned the word into our soules , till we have it fixed in our understandings , that we can say , Now I know it ; till we have subdued our hearts to it , and we be molded , and delivered up to it , that we can say , Now I have it ; now the word is mine . Let us never leave the truth wee heare till we be brought to that : alas to what purpose is it to heare except we make it our owne , as nature makes the meate our owne that we eate ! There is a second or third digestion , that goes before digestion be perfectly made , and the meate turned into it . It is ruminating , and meditating , and altering of that wee heare , and working on it that makes spirituall nourishment : thus wee should doe to attend to purpose . And that we may doe it let us adde some meditations to these practises . 4 Consider first of all whose word it is . It is the word of the great God , and the word of God for my good It is the good word of God , and the word of God that brings me much good , eternall salvation if I obey it , it is the word of God that brings eternall damnation if I obey it not . It is the word of the great King , a Proclamation , a Law whereby I shall be judged , and perhaps that word that I shall not heare another time , perhaps the spirit may worke more now then at another time : therefore I will be wise , & give way to the spirit of God , and not beate it backe , perhaps I shal never have such a gale of the spirit offered againe , it may be the last Sermon I shall heare while I live : we should have such meditatiōs , we that speak ; as if it were the last time we should speake ; and you that heare , as if they should be the last things that ever you should heare : for how doe wee know but it may be so ? It is another manner of matter to heare , then we take it . Take heed how yee heare saith our blessed Saviour : We heare nothing but it sets us forward in the way of Grace to heaven , or forward to hell , we are helped by it to heaven , or else hardened by it further to hell . We had need to take heed how we heare , we must be judged by that wee heare : and that that wee heare now negligently , and carelesly , God will make good at the day of judgement . We may shake off ( as prophane spirits doe ) the Ministers exhortations : but will you shake off depart ye Cursed at the latter day ? Will you shake off that sentence , you would not heare me , and I will not heare you ? Oh! no : Therefore shake not that off now , that will be made good then . If thou entertaine the Gospell now , God will make it good then ; if thou receive mercie now , he will shew that thou art acquitted then before Divels , and Angells , and Men. Let us regard this , and let it make us heare the word with attention as this good woman here . God opened her heart , and shee attended to the things that were spoken of Paul. But you will aske , how shall I know a man whose heart is opened , and attends better then another man doth ? I will give two or three briefe rules of discerning . He that by the spirit of God attends to the good word of God to purpose , 1 with an opened underding , he not only knowes the words , and the shell in preaching the word of God , but the things : he knowes not only what faith and repentance is in the words : but he hath a spirituall light to know what the things are , what repentance is , and faith , and love , and hope , and patience , hee knowes the things . And likewise he that hath attended to purpose he can do the things : he not only knowes what he should doe : but by the grace of the spirit , and attending upon the word of God , he knowes how to doe them . Grace teacheth him not onely that hee should denie himselfe , and live soberly , and righteously , and Godly , but it teacheth him how to live soberly and righteously , and Godly . Grace , when we attend upon the word as wee should , teacheth us to doe the things ; not only that we should repent , and pray &c. but to doe them it opens the things , and gives abilitie to doe them . And in the next place , 2 those that attend as they should doe , there is a spirituall eccho in their soules to every thing that is taught : that is , when they are exhorted to beleeve , they answer , Lord I will beleeve ; Lord I will heare , I will repent , and I will take heed of such sins by thy grace ; when God saith seeke my face ; Lord thy face will I seeke . This is the answer of a good conscience , this eccho , where there is attention to the word of God by the spirit , there is an eccho to that the spirit speaks , Lord it is good , and it is good for me , if I yeeld to this , if I doe not , it is naught for me to put off repentance till another day ; I desire to yeeld now , and oh ! that my heart were directed ; if it be rebellious , and not yeelding , there is a desire that the heart may be brought into subjection to every truth revealed , there is a gracious eccho in them that attend to purpose . Then againe those that doe attend from a sanctifing grace , 3 they see things by another light , by a spirit of their owne , by a heauenly light , by a species in their owne kind , spirituall things with a spirituall light . Many come , and heare sermons , and can discourse , and wrangle , and maintaine janglings of their owne , and all this out of naturall parts , and out of pride of heart : but a gracious holy man , sees spirituall things by a spirituall light , in their owne kind . A man that is borne in a dungeon , and neuer saw the light , when he heares discourse of the Sun , and stars , and earth , and flowers , and plants , he that Imaginations what they should be , but he fancies other things : so a man that neuer had spirituall eye-sight , to see spirituall things in their kinde ; he fancies them to bee this and that , but he sees them not by their owne light , many speake and talke of good things , but it is by the spirit of other men , out of books , and hearing and not by a spirit of their owne . He that attends by grace speakes out of a spirit of his owne , and not out of other mens spirits , he sees spirituall things in their owne colours . Thus wee see how to discerne spirituall attention . And he that knowes what this meanes , what is it to haue his heart opened to attend , when he goes from hearing the word , he judgeth of his profiting by it not by what he can say by heart ; but by how much the meeker hee is , how much more patient , how much more able to beare the crosse , to resist temptations , and to haue communion with God , so hee values his attending upon the meanes and hearing the word by the growth of his grace , and the decay of his corruptions . Shee attended to the things that were spoken of Paul. And shee was baptized , and her houshold . SHEE had the meanes of salvation , and shee had the seale likewise , which is baptisme . We haue all need of seales , wee haue need to hane our faith strengthened : God knowes it betthen wee our selues , We thinke Baptisme , and the Communion small matters but God knowes how prone wee are to stagger , hee knowes that all seales are little enough ; therefore it is sayd here , shee was baptized , and all her houshold . Baptisme is a solemne thing , it is the seale of the Covenant of grace : you are well enough acquainted , I imagine , with the thing , therfore I will not enter into the common place , it is needlesse . As the whole trinitie was at the Baptisme of Christ , so euery infant that is baptized , is the Child of Christ. And it is a speciall thing that we should meditate of . We slight our baptisme and thinke it needlesse you see the holy woman here would bee baptized presently ; shee would haue the seale of the covenant . There are many that are not booke-learned , that cannot read , at least they haue no leasure to read ; I would they would read their booke in their Baptisme : and if they would consider what it ministers to them upon all ocasions they would be farre better Christians then they are . Thinke of thy Baptisme when thou goest to God , especially when hee seemes angrie , it is the seale of the covenant ; bring the promise , Lord it is the seale of thy Covenant , thou hast prevented mee by thy grace , thou brough test mee into the Covenant before I knew my right hand from my left . So when we goe to Church to offer our seruice to God , thinke , by baptisme wee were consecrated , and dedicated to God , we not only receiue grace from God but we giue our selues to God. Therefore it is sacriledge for persons baptized to yeeld to temptations to sinne , we are dedicated to God in baptisme . When we are tempted to despaire , let us thinke of our baptisme : wee are in the Covenant of Grace , and haue receiued the seale of the Covenant , baptisme . The divell is an vncircumcised , damned , cursed spirit , hee is out of the Covenant : but I am in the Covenant : Christ is mine , the holy Ghost is mine , and God is mine , therefore let us stand against all the temptations of that vncircumcised , vnbaptized damned spirit . The thinking of our baptisme thus , will help us to resist the Devill , he is a coward , if hee bee resisted he will flee : and what will better resist him then the Covenant of grace , and the seale of it ? When we are tempted to sinne , let us thinke , what haue I to doe with sinne ? by baptisme I haue union with the death of Christ ; he died to take away sin , and my end must be his . I must abolish sin in my nature ? Shall I yeild to that : that in baptisme I haue sworne against ? And then if we bee tempted to despaire for sin let us call to mind the promises of grace , and forgiuenesse of sins , and the seale of forgiuenesse of sinnes , which is baptisme : For as water in baptisme washeth the body , so the blood of Christ washeth the soule : Let us make that use of our baptisme in temptations not to despaire for sin . And in conversing among men ; let us labor to maintaine the vnitie of the spirit in the bond of peace , to live peaceably . Christians must not fall to jarre , why ? There is one faith , and one Baptisme , have wee not all one father ? one inheritance , one baptisme , one Religion , and shall wee breake one with another for trifles , they forget their Baptisme that are so in quarrells . Thus if wee would thinke of it , it is such a booke as would be readie at hand for all services . And then for our children ▪ those that God hath committed to us , let us make use of baptisme , do they die in their infancie ? make this use of it , I have assured hope that my child is gone to God , he was borne in the Covenant , and had the seale of the Covenant , baptisme , why should I doubt of the salvation of my child ? If they live to yeares of discretion , then be of good comfort , he is Gods Child more then mine , I have dedicate him to God , and to Christ , he was baptized in the name of Christ , Christ will care for him as well , as for me . If I leave my Children behind me they are Gods , and Christs children , they have received , the seale of the Covenant ; baptisme , Christ will provide for them : and he that provides heaven for them , will provide all things in the way to heaven necessarie . God hath said , I will be the God of thee , and of thy children , they are in Covenant , thine they were Lord. A man may commit his Children to God on his death-bed ; thou gavest them me , and I commit them to thee againe , as before I did by baptisme . All this wee have by thinking of our baptisme . If we looke no further ( as prophane spirits doe not ) then the water , and the elements , we can have no comfort by these things : but wee should consider Gods blessed institution , and ordinance , to strengthen our faith . And to our children when they come to yeares , baptisme is an obligation to beleeve ; because they have received the seale before hand , and it is a meanes to beleeve . Shee was Baptized And her houshold . SO good is God where the governour of the familie is good , he gives all the familie good : because he makes conscience in governing , and instructing them ; God crownes their indeavours with successe that they shall be all good . As we see Abraham , and his houshold ; the Gaoler , and his houshold , Zacheus , and his houshold . Oh! it is a a blessed thing to be a good governour in a familie ; he brings a blessing upon his house : the Church of God is in his house . There cannot be a more honorable title to any house , then to say it is the Church of God : that the Governour of the familie brings all in subjection to God ; that as he will have all serve him , so he will have all serve God ; that he will not have a servant but he shall be the servant of God , nor a child but he shall be the child of God ; and he labours to make his wife the Spouse of Christ. Thus it should be said of every Christian familie , and then they are Churches . Alas ! in many places now they are hells because there is little regard had of instructing of them . Beloved , many poore soules have had occasion to blesse God forever , that they haue bin grafted into such good families . And put case sometimes , thou hast instructed them , and taken paines and there is no good done . When thou art dead ; & twenty yeares after , it may come to their minds , all those instructions , when they are in worse families . Oh! in such a place , with such a Master I had such instructions , but I had no grace to take good by them : but now I call them to mind : so the seed that was sowen long before may take effect then . This should incourage those that are Governours of families to be good . Lydia was baptized , and her houshold . And she besought them saying , if you have judged me faithfull to the Lord come to my house and abide there . HEre is the fruit of Lydia's conversion , when shee was converted , and baptized , shee intreated the Apostles to come to her house , and abide there , and she prevailed , shee constrained them by a morrall kind of violence they suffered themselves to be overcome . If you have judged mee faithfull &c. Come to my house and abide there . Here is her invitation ; and the argument that she forceth it by . If you have judged me faithfull to Christ , then come to my house . To speake a little of her argument , whereby shee forced the blessed Apostle , and the rest to her house . If yee have judged me faithfull . IT is a most binding argument . If you judge me faithfull , you must judge me a child of God , an heire of heaven , the Spouse of Christ , you must judge mee all these , and the like . If you have judged mee faithfull come to my house . And if you judge me so , can you denie me this courtesie . It is a conjuring , wondrous forcible argument . If you have judged mee faithfull . It implies that S. Paul , and holy men would be more strange else . And so there should not be intimate familiaritie ( converse there may be , but not familaritie ) with those that are not faithfull . Indifferent carriage to all alike shewes a rotten heart : those that make no difference betweene good Christians and formall hypocrites , No ; but if you have judged me faithfull come to my house . As if she had said , I know your spirits are such , that except you judge me faithfull , you will not take this courtesie at my hands . Againe she supposed if Paul judged her faithfull he would not denie her that courtesie . Those that upon good grounds wee judge faithfull , we should be gentle to them , and easie to be intreated . The wisedome that is from above is so . Grace Sweetnes the Carriage , and alters a mans disposition . Those that have felt pittie from God , are mercifull to others . Therefore if you have judged mee faithfull , &c. It was an argument of a great-deale of sinceritie , to appeale to their knowledge and judgement , If you have judged me faithfull . If she had not beene sincere she would not have done so : but sinceritie makes a man bold to appeale to God himselfe . Lord thou knowest that I love thee saith S. Peter , and If there be any iniquitie in my heart saith David , they dare appeale to God and to Gods people , if yee have judged me faithfull . In this speech likewise shee desires to have confirmation of her estate from the Apostles . And indeed it is a great confirmation of weake Christians to have the judgement of strong Christians that they are good , If you have judged mee faithfull , doe me this courtesie . And would it not comfort her soule to have the judgement of so strong a man as Paul ? It is a great strengthening not onely to have the spirit of God witnesse for us , but the spirit of God in others . And sometimes in temptations , the judgment of others will doe us more good then our owne , in a darke state : Therefore wee should appeale to those that feare God to judge us faithfull ; though we be in a mist , and in darkenesse sometimes : that we are not able to judge of our owne condition . And indeed when we judge the people to be truly good , and true hearted to God , we owe them this dutie ? to thinke them good people , and to shew it , it is a debt : we wrong good persons , when wee take wrong conceits of them . Shall wee not affect and loue them that God loues ? It is as if shee had sayd , God hath taken me into his family , and will admit mee to heauen , and will not you come to my house ? when Christ shall take men to be members of his body , shall not we take them into our company . It is a wrong to good people to be strange to them : sometimes there may by way of censure , in some sin , be a little strangenesse : but ordinary stangnesse becomes not Christians , it becomes not that sweet bond the Communion of Saints . If you haue judged me faithfull . That is the bond . Her invitation is , Come to my house , and and abide there . YOU see many sweet graces presently after shee beleived , here is a loving heart ? Why did shee desire them to come to her house ? To expresse the loue she did beare to them for their works sake , shee felt the loue of Christ by their ministery and now she desired to expresse the fruit of her loue in maintaining them . And not onely so but she desired to be edified by them : shee was yongly planted , and shee desired to bee watered from them . Shee knew Paul would drop heauenly things , and giue her that that might stablish her , therefore she desired that they would stay at her house , that she might haue benefit by their heauenly discourse , and be built vp , and edified further , and further . So you see these two graces especially upon beleeuing , a bountifull louing heart , shee intreated them not onely to come to her house , but to abide there a good while , as they did . And here was her desire to bee edified . And a boldnesse to appeare to owne Christ , and his ministers in dangerous times : for in those times it was a dangerous thing to appeare to be a Christian ; they were worse hated then the Iewes were , though both were hated : yet Christians were , aboue all : Therefore false Christians would be circumcised , they would be Iewes , to auoid the Crosse that they might not bee accounted Christians . You see in Generall , true faith that works loue and workes by loue : It workes loue in the heart , and by loue it works all duties of hospitallity , and bounty by loue . When it hath wrought that holy affection , it works by that holy affection ? You see here it is neuer without fruit , presently faith brings forth fruit , as soone as shee was baptized . shee shewes her loue , to the Apostles , and their company , and her bounty and her boldnesse in the cause of Christ. We say of a graft , it is grafted to purpose , if it take , and bring forth fruite , so shee being a new sience graft into Christ , shee tooke presently as soone as she was baptized into Christ , here is the fruite of loue and bounty , and boldnesse in the cause of Christ. Zacheus as soone as euer he beleeved , halfe my goods I giue to the poore . So wee see the Gaoler afterwards presently upon beleeving , he entertained the Apostles with a feast and washed their wounds . Take heed of a barren dead faith , it is a false faith if thou beleeue indeed faith will worke loue , and worke by loue , as it did in this blessed woman , her faith knit her to Christ in heauen , her loue was as the branches of the tree , her faith knit her to the roote : but loue as the branches reached to others , her branches reached fruit to the Apostle and his company . So it is the nature of faith that knits us to Christ , the same spirit of loue knits us to others , and reacheth forth fruit to all wee converse with . As wee desire to haue evidence of the soundnes of our faith , let us see what spirit of loue we haue , especially loue to these three things , 1 loue to Christ to whom wee are ingrafted , and loue to the ministers of Christ. We cannot shew kindnesse to Christ , he is in heauen : but his ministers , 2 and his poore are upon the earth when wee can buy ointment to poure on Christs feete his poore members , and his Ministers ; and loue to the word of God , 3 they are the three issues of a gracious beleeuing heart , and where they are not , there is no faith at all . I beseech you let us imitate this blessed woman . You see here the name of Lydia , is precious in the Church : the name of Lydia , ( as it is sayd of Iosiah ) it is as a boxe of oyntment powred out : the name of Lydia cannot bee named in the Church , but there is a sweete sauour with it . As soone as shee beleeued ; the Holy Ghost , the spirit of GOD blowing upon the garden of her heart , where the spice of Grace was sowed , stirred vp a sweete sent of faith and of bountie and liberalitie in the cause of Christ. Let not this bee in vaine to us : but euery one of us labour to bee like Lydia : you see what loadestone drew PAVL heere to goe unto her house : shee had Faith , and shee expressed it in loue . Let us labour to haue faith , and to expresse it in loue to GOD vnto CHRIST , to his people , and word , and ordinances that haue his stampe on them , and let us boldly owne the cause of CHRIST : let us not regard the censures of vaine men that say thus and thus . Faith and loue forget danger , it is bold . Shee forgot all the danger that shee was in by countenancing Paul and such men . Let us labour for faith and loue and wee shall not say this and that . There is a Lion in the way , but wee shall goe on boldly vntill wee doe receiue the end of our faith and loue , the salvation of our soules . FINIS . The Table . A. Abasement . part . page . CHrists word powerfull in his abasement . 2.92 Affections . Affections ▪ to Religion strong in women . 1.9 Affliction . Affliction , why sent of God. 2.58 Prayer a remedy in affliction . 2.60 Angels . Praise , a duty fit for Angels . 2.108 Appetite . To blesse God for appetite , 2.46 Spiritual appetite how recovered . 2.140 Attend , Attention . God opens the heart to attend . 1.46 Attention necessary . 1.54 Directions to attend on the Word . 1.57 . Trials of attending aright , 1.69 Attire . Selling , and wearing rich Attire lawfull . 1.17 Atheisme , see Nature . B. Baptisme . Baptisme , a seale of salvation . 1.76 . How to thinke of our Baptisme . 1.78 Beginning . Great things from small beginnings . 1.11 Boldnesse , see Sinceritie . C. Callings . Callings , allowed of God , 1.14 Censure . Censure of wicked men not to be regarded . 2.24 Command . Command of God over all things . 2.84 Commerce . Commerce lawfull . 1.15 Confirme . Approbation of strong Christians confirmes the weak . 1.95 Crie . Gods children crie in afflictions . 2.57 D. Death . Gates of death what . 2.49 Death how to disarme it . 2.53 Deferre . God why hee deferres helpe . 2.81 Dishonour . Only wicked men dishonour God. 2.104 . displease . To take heed of displeasing God. 2.87 Distemper . What to doe in spirituall distempers . 2.141 Divinitie . Divinitie transcends other Arts. 2.37 E. End. Fooles forget their End , 2.17 Epicures . Happinesse of Epicures unstable . 2.45 Extremitie , see Crie . F Faith. Faith , trialls of it . 1.104 Fooles , Folly. Wicked men , fooles . 2.9 Why they are fooles 2.10 Folly in Gods children . 2.25 Fruitfull . True faith fruitfull . 1.101 G. Garments . Garments , the use of them , 1.16 Gates , see Death . God. God to bee sought in trouble . 2.35 Gospell . Gospell , the ground of faith . 1.50 H. Heathen . God heares the prayers of the Heathen . 2.21 Heart . Heart opened by God , 1.32.34 Heart what meant by it , 1.40 Humiliation . Ground of humiliation of wicked men . 2.21 I. Iesting . Iesting with sinne a signe of folly . 2.16 Invitation . Lydia's invitation . 1.99 Iustifie . To justifie God in his judgements . 2.33 L. Labourers . Labourers to be prayed for in Gods harvest . 1.52 Love. Trials of faith by love , 1.104 M. Meanes . God brings the elect under meanes . 1.29 Mind . The mind must be sanctified to attend to the Word . 1.43 Miserie . Miserie of wicked men , 2.50 Why God suffers men to fall into great miserie . 2.55 Murmuring . Murmuring in trouble , the cause of it . 2.39 N. Nature . Atheisme against nature , 2.57 Notice . God takes particular notice of his . 1.7 O. Open. Trials whether the heart bee open . 1.46 See heart . Passion . Wicked men fooles for their passion . 2.12 Passion , how it presents things . 2.13 Patience . Patience to others , the ground of it . 1.38 Patience in our selves . 2.34 People . People of three sorts before Christ. 1.19 Pestilence . To praise God for deliverance from the pestilence , 2.129 . Physitian . God the best Physitian , 1.71 Power , Powerfull . Gods word Powerfull . 2.83 Incouragements to pray from Gods power . 2.89 See Abasement . Poyson . Sinne as poyson . 2.41 Prayer . What state we are fit to pray in . 2.62 Prayer to God successefull , 2.73 See affliction . Praise . All men to praise God , 2.99 Other creatures how they prayse God. 2.102 Prayse the end of all we doe , 2.109 Helps , and meanes to prayse God , 2.113 Preached . The Word preached , the usuall meanes of faith . 1.51 Preaching how to be prized , 1.54 Preparation . Workes of preparation necessary . 1.20 Preparation from God , 1.21 Preparations remove hindrances . 1.22 Progresse of preparation , 1.24 Preparations not to bee rested in . 1.31 Providence . Instances of Gods providence . 2.3 R. Rod. Sinne puts a rod into Gods hand . 2.40 S. Sicknesse . Sinne , the cause of sicknesse , 2.32 Sicknesse how from God , 2.38 Extremitie of sicknesse , 2.43 Naturall cause of sicknesse , 2.44 How to converse with the sicke . 2.47 To have recourse to God in sicknesse . 2.73 . Sight . Foure things requisite to sight . 1.55 Sinne. Aggravation of sinne . 2.22 Vnhappy succession of sinne , 2.31 Beginnings of sinne to bee avoided . Ibid. Particular sinnes to be searçhed out 2.34 What sinnes hinder prayer , 2.82 Sinceritie . The boldnesse of sinceritie , 1.95 Soule . God by his Word heales the soule . 1.137 T. Table . Whence the breach of the second Table comes . 2.27 W. Waiting . Waiting after prayer necessarie . 2.79 Weake . How to judge of weake Christians . 1.77 Wisdome . Spirituall Wisdome to bee begged . 2.23 Wittie . Wicked men wittie in their Generation . 2.18 Women , See Affections . Word , See Power . Worldling . The course of Worldlings , 2.35 Wound . Fooles wound themselves , 2.20 FINIS . A Rescue from DEATH , with a Returne of Praise . PSAL. 107.17 . &c. Fooles because of their transgressions , and because of their iniquities are afflicted , &c. THis Psalme containeth some passages concerning Gods particular sweete Providence , not onely to the Church , but to other men : for Hee that created all things even the meanest creature , must haue a providence over all things , his providence must extend it selfe as large as his creation : for what is providence but a continuance of creation , a preservation of those things in being that God hath given to have a being . The Prophet here of purpose opposeth the profane conceits of them , that thinke God sits in heaven , and lets things goe on earth as if he cared not for them , it was the fault of the best Philosophers to ascribe too much to second causes . The Psalmist here shewes that God hath a most particular providence in every thing . First hee sets it downe in generall , and then hee brancheth it out into particulars , especially foure , wherein hee specifieth Gods providence . The first instance is of those that wander in the wildernes hungrie and thirstie , vers . 4. They cry and God regards them . The second is in verse 10. They that sit in darkenesse and in the shadow of death , bound in iron , They cry and the Lord heareth them . The third is in the words of the text , Fooles for their transgressions are afflicted , their soule abhorreth all manner of meate , him instanceth in sicknesse the most ordinary affliction , and shewes that God hath a most particular providence even in that . The fourth is in vers . 23 Those that goe downe into the Sea , they see experiments of Gods particular providence . Since the fall , the life of man is subject to a wondrous many inconveniences , which wee have brought on us by our sins , now in this varietie it is a comfortable thing to know Gods care of us in our wandrings , and imprisonments , in our sicknesse &c. But to omit the other 3. and to come to that , that is proper to the place , that is , the instance of Gods providence in sicknesse . Fooles because of their transgressions , and because of their iniquities are afflicted , &c. In these words you have ; First the cause of this visitation , and of all the greivance he speaks of , Transgression , and iniquitie . And then the kind of this visitation , sicknesse . And the extremitie in two branches ; Their soule abhorreth all manner of meate , and secondly , They draw neere to the gates death . And then the carriage of the affected and sicke parties , They cry unto the Lord in their distresse . And the remedie of the vniversall and great Physitian , He saves them out of their distresse . And the manner of this remedie , Hee sent his word and healed them , his operative , and commanding word , so as it workes with his command . Lastly , the fee that this high Commander askes for , all the tribute or reward that he expects , is Praise , and Thankesgiving . Oh that men would therefore praise the Lord for his goodnesse , and his wondrous workes for the children of men , &c. So you see this Scripture conteines several passages betweene God , and man , in misery , and in deliverance . In misery , God afflicts man for his sinne , the passage of man to God is , hee cryes to God , Gods passage backe againe , is his deliverance : and then his returne backe againe must bee Thankesgiving . So here is a double visitation , in justice , God correcting sinne , and then a visitation in mercie upon their crying and praying , God restores them ; and then mans dutie , Thankesgiving : But to proceed in order . Fooles because of their transgressions , &c. HERE you have first the qualitie of the persons set downe . Fooles . Wee must understand by fooles , wicked fooles , not such fooles as are to be begged as we say , that are defective in their naturals ; but the wise fooles of the world , they are the cheife of fooles , how ever in the Courts of men they be not found fooles , yet they are fooles in Gods esteeme , who is Wisedome it selfe , those that thinke themselves wise , that are conceitedly wise , they are these fooles here . In the phrase of Scripture , and the language of the Holy Ghost , every sinner is a foole . It were a disgracefull terme if any man should give it , but let no man stumble at it , it comes from the wise God , that knowes what wisedome is , and what is folly . If a foole shall call a man foole , hee doth not regard it , but if a wiseman , especially the God of wisedome call a man foole , hee hath reason to regard it , who can judge better of wisedome then God , who is onely wise ? Why are wicked men fooles , and Gods children , so farre as they yeeld to their lusts ? In divers respects . 1 First , For lacke of discerning in all the carriage , and passages of their lives . You know a foole is such a one as cannot discerne the difference of things , that is defective in his judgement ; discerning , and judgement , that especially tries a foole : when he cannot discerne betweene pearles and pebbles between Iewels , and ordinary base things , so wicked men are defectiue in their judgments they cannot discerne aright betweene spirituall and heavenly things , and other things , all your worldly fooles he hunts after and placeth his happinesse in things meaner then himselfe , hee takes shadowes for substances . A foole is led with his humour , 2 and his lust even as the beast , so there is no wicked man that shakes of the feare of God , ( which is true wisedome , ) but hee is led with his humour , and passion , and affection to some earthly thing . Now a man can never bee wise , and passionate unlesse in one case , when the good is so exceeding that no passion can be answerable as in zeale , in divine matters , that will excuse all exorbitant carriage otherwise . When David danced before the Arke , a man would thinke it had beene a foolish matter except it had been in a divine businesse , when the matter is wondrous great that it deserues any pitch of affection then a man may be eager , and wise : but for the things of this life , for a man to disquiet himselfe and others , to hunt after a vaine shadow , ( as the Psalmist saith ) after riches and honour ; and to negl●ct the mayne end of a mans life , it is extreame folly a man that is passionate in this respect cannot be wise , all fooles are passionate , and wicked men have their affections set deeply on somewhat else besides God. Because passion presents things in a false glasse , as when a man sees the sunne through a cloud he seems bigger , when men looke not on things in the judgment of the scripture , and the spirit of God , and right reason , but through affection , things appeare to them otherwise then they are and themselues afterwards see themselues fo●les : Take a worldling on his death bed , or in hell , hee sees himselfe a foole then , when his drunkennesse is past , when hee is come to himselfe , and is sober , he sees that he hath catched all his lifetime after shadowes , wicked men that are carried with their lusts to earthly things , they cannot be wise , therfore the rich man in the Gospell , is called a foole , and in Ier. 17. hee speaks of a man that labors all his life time , and in the end is a foole ; Is not he a foole that will carrie a burthen , and load himselfe in his journey more then hee needs , and is not hee a spirituall foole , that loads himselfe with thick clay ( as the Prophet calls it ) and makes his pilgrimage more cumbersome then hee needs ? Is not hee a foole that layes the heaviest weight on the weakest : that puts off the heaviest burthen of repentance , to the time of sicknesse , and trouble , and death , when all his troubles meete in a center as it were , and hee hath enough to doe to conflict with his sicknes . Againe , hee is a foole that will play with edge-tooles , 3 that makes a sport of sinne , hee is a foole that provokes his betters , that shootes up arrowes , and casts up stones , that shall fall on his owne head , hee that darts out oathes , and blasphemies against God , that shall returne backe upon his owne pate , many such fooles there are , God will not hold them guiltlesse . He is a foole that knowes not , or forgets his end , 4 every wicked man forgets the end wherfore he liues in the world , hee comes here into the world , and liues , and is turned out of the world againe , and never considers the worke that he hath to doe here , but is carried like a foole , with affections , and passions to earthly things , as if hee had been borne only for them . A wiseman hath an end prefixed in all that hee doth , and hee works to that end . Now there is no man , but a sound sanctified Christian that hath a right end , and that works to that end , other men pretend they haue an end , and they would serue God , &c. They pretend heaven , but they worke to the earth-ward , like moles , they digge in the earth , they work not to the end they pretend to fixe to themselues : All men how wittie soeuer they are otherwise in worldly respects , they are but fooles . As we say of owles , they can see , but it is by night so wicked men are wittie but it is in the workes of darkenesse they are wise in their owne generation , among men like themselues but this is not the life wherein follie , and wisedome can be discerned so well , it will appeare at the houre of death , and the day of judgement , then those will be found wise , that are wise for eternity , that have provided how it shall goe with them , when all earthly things shall fayle them , and those will bee fooles that haue only a particular wit for the particular passages of this life , to contriue particular ends , and neglect the mayne they are penny wise , and pound foolish . Achitophel a wittie wiseman , his counsell was an oracle , yet he was not wise to prevent his owne destruction . He is a madman , a foole that hurts and wounds himselfe , 5 none else will doe so , wicked carnall men , they wound , and hurt , and stab their owne consciences , oh if any man should doe them but the thousandth part of the harme that they doe themselves every day , they would not indure it , they gall , and load their consciences with many sins , and they doe it to themselves ; therefore it is a deserved title that is given them . God meetes with the pride of men in this terme of folly : for a wicked man above all things is carefull to avoid this imputation of foole , account him what you will , so you account him , a shrewd man withall , that can over-reach others , that he is craftie and wise , he glories in the reputation of wisedome , though God account him a foole , and hee shall bee found so afterward , and to abate the pride of men , Hee brings a disgracefull terme over their wit and learning , and calls them fooles . This should abase any man that is not a right and sound Christian , that the God of wisedome , and the Scripture that is GODS word esteemes of all wicked men , bee they what they will , to be fooles , and that in their owne judgements if they bee not Atheists , if they will grant the principles they pretend to beleeve . Let this therefore bee an aggravation in your thoughts when you are tempted to commit any sinne , Oh! besides that it is a transgression and rebellion against Gods commandement , it is follie in Israel , and this will bee bitternesse in the end . 2 Is hee not a foole , that will doe that in an instant , that hee may repent many yeeres after ? Is hee not a foolish man ( in matter of dyet ) that will take that , that he shall complaine of a long time after ? None will bee so foolish in outward things . So when we are tempted to sinne , thinke , is it not follie to doe this , when the time will come that I shall wish it undone againe , with the losse of a world if I had it to giue ? And begge of God the wisedome of the holy Ghost , 3 to judge aright of things , the eye salve of the Spirit of God , to discerne of things that differ : to judge spirituall riches to be best , and spirituall nobilitie and excellencie to be best , and to judge , of sinfull courses to be base , how ever otherwise gainfull let us labour for grace , The feare of the Lord is the beginning of wisedome , those that doe not feare the Lord they haue no wisedome . 4 And passe not for the vaine censures of wicked men , thou art hindred from the practise of religious duties and from a conscionable course of life , why ? Perhaps thou shalt be accounted a foole by whom ? By those that are fooles indeed , in the judgement of him who is wisedome indeed , God himselfe : who would care to be accounted a foole of a foole ? We see the scripture judgeth wicked men here to be fooles . Wee must not extend it only to wicked men , but euen likewise Gods children when they yeeld to their corruptions , and passions they are foolish for the time , in Psa. 38.5 . My wounds stinke and are corrupt because of my foolishnesse , and in Psa. 73. So foolish was I and ignorant , &c. Therefore when any base thought of Gods providence comes in our mind , or any temptation to sin let us thinke it folly and when we are overtaken with any sin , let us be-foole our selues , and judge it as God doth to bee foolishnesse , this is the ground and foundation of repentance : So much for the quality of the person here described , Fooles . I come to the Cause . Because of their transgressions and because of their iniquities . Transgression , especially hath reference to rebellion against God , and his ordinances in the first table , Iniquity , hath reference to the breach of the second table against men , and both these have their rise from folly , for want of wisedome causeth rebellion against God , and iniquity against men , all breaches of Gods will come from spirituall folly . Why doth hee begin with transgressions against the first table , and then iniquities the breach of the second ? Because all breaches of the second table issue from the breach of the first a man is never vniust to his neighbours , that doth not rebell against Gods will in the first table , and the foundation of obedience , & dutie to man , it riseth from mans obedience to God. Therefore the second table is like the first that is , our loue to our neighbour is like to our loue of God , not only like it but it springs from it : for all comes from the loue of God , therfore the first command of the first table runs through all the Commandements , Thou shalt honour God ; and honour man , because we honour God. A man never denies obedience to his superiour to the magistrate , &c. but he denies it to God first , a man never wrongs man , but he disobeys God first , Therefore the Apostles lay the duties of the second table in the Scriptures vpon the first , Saint Paul alway begins his Epistles , with the duties to God , and religion and when he hath discharged that he comes to parents , and masters , and children , and servants , and such particular duties , because the spring of our duty to man , is our duty to God , and the first justice is the justice of religion to God , when we are not just to giue God his due : thereupon come all breaches in our civill conversation , and commerce with men , for want of the feare of God , men doe this , as Ioseph sayd , how shall I doe this and offend God ? and Abraham he had a conceit they would abuse his wife , Surely the feare of God is not here , therefore he thought they would not bee afraid to doe any thing , he that feares not God if opportunitie serue , he will not be afraid to violate the second table hee that feares God hee will reason , how shall I doe this , to wrong another in his name , and reputation , or in his estate , & sin against God ? for I cannot sinne against man , but I must first sin against God , that is the reason he sets it downe thus , transgressions and iniquities . See an vnhappy succession of sinne , that where there is transgression there will be iniquitie , when a man yeelds to lust once presently he breaks upon Gods due , and then upon mans , one sin drawes on another , as wee see David giving way to one sin , it brought another , so the giving way to transgression , neglecting the word of God , and duties of religion presently another followes neglect of dutie to men . Take heed of the beginnings of sinne , there are degrees in Sathans schoole from ill to worse till we come to worst of all , and there is no staying it is like the descent down a steepe hill , let us stop in the beginning by any meanes , as we would avoid iniquitie , let us take heed of transgression . Are afflicted . HEE meanes especially that affliction of sicknesse as appeares by the words following . Sin is the cause of all sicknesse . Fooles for their transgressions , and iniquities are afflicted : for Gods quarrell is especially against the soule , and to the body because of the soule , I will not dwell on this point having spoken of it , at large on another text . The Use that I will make of it now shall bee , First of all , If sinne be the cause of all sicknesse , Let us justifie God , and condemne our selues , complaine of our selues , and not of God ; Wherfore doth the living man complaine , and murmure , and fret , Man suffereth for his sinne , Iustifie God and judge our selues . I wil beare the wrath the Lord because I have sinned against him , judge our selues and we shall not bee judged . 2 Then againe is sin the cause of sicknes , it should teach us patience , I held my tongue because thou Lord diddest it , Shall not a man be patient in that he hath procured by his owne evill and sin ? 3 And search our selues , for usually ▪ it is for some particular sin , which conscience will tell a man of , and sometimes the kind of the punishment will tell a man , for sins of the body , God punisheth in the body he payes men home , in their owne coyne , what measure a man measureth to others shall bee measured to him againe . If a man have beene cruell to others , God will stirre vp those that shall be so to him , therefore we should labour to part with our particular transgressions and iniquities . It is a generall truth for all ills whatsoeuer as well as this of sicknesse . Therefore we should first of all goe to God by confession of sinne . It is a preposterous course that the athesticall carelesse world takes , where the Physitian ends , there the divine begins ▪ when they know not what to doe . If diseases come from sinne then make vse of the divine first to certifie the conscience , and to acquaint a man with his owne mercy . First to search them , and let them see the guilt of their sins and then to speake comfort to them , and to set accounts straite betweene God , & them , as in Ps. 32. ( an excellent place . David roared , his moysture was turned into the drought of summer , what course doth hee take ? he doth not run to the Physitian presently but goes to God. Then sayd I it was an inward resolution , and speech of the mind , then I concluded with my selfe , I will confesse my sinne to God , and thou for gavest my iniquities and sinne , so body , and soule were healed at once . Divinity herein transcends all other Arts , not onely corrupt nature , and corrupt courses but all other : For the Phisitian hee looks to the cause of the sicknesse out of a man or in a man , out of a man and then especially in contagious sicknesse , hee looks to the influence of the heavens , in such a yeare , such conjunctions , and such eclipses haue beene , he lookes to the infection of the Ayre to subordinate causes , to contagious company , and to diet , &c. And then in a man to the distemper of the humours , and of the spirits , when the instrument of nature is out of tune it is the cause of sicknesse . But the divine , and every Christian ( that should be a divine in this respect ) goes higher and sees all the discord betweene God , and vs , there is not that sweet harmony there , and so all the jarres in second causes come from God as the cause inflicting , from sin , as the cause demeriting : The Divine considers those two alway : The Phisitian lookes to the inward distemper and the outward contagion , and this is well , and may be done without sin , but men must ioyne this too , to looke into conscience , and looke vp to God together with looking for helpe to the Physitian , because we haue especially to deale with God. I would this were considered that wee might carry our selues more Christian-like vnder any affliction whatsoever , what is the reason that people murmure , & struggle , and striue as a bull in a net as the Prophet speakes , when God hampers them in some judgement ? They looke to the second causes , and neuer looke to cleare the conscience , of sinne , nor never looke to God , when indeed the ground of all is God offended by sinne , Fooles for their transgressions are afflicted . We by our sins put a rod into Gods hand , A rod for the fooles backe as Salomon saith , and when wee will be fooles wee must needs indure the scourge and rod in one kind or other : those that will sin must looke for a rod , it is the best reward of wicked , and vaine fooles that make a jest of sinne , ( as the wiseman saith ) They cast firebrands , and say am I not in jest ? That raile and scorne at good things , that sweare , and carrie themselues in a loose , ridiculous scandalous fashion , as if God did not eye their carriage , and yet am I not injest ? Well , it is no jesting matter , sinne is like a secret poyson , perhaps it doth not worke presently , as there are some kind of subtile poysons made in these dayes ( wherein the Devill hath whetted mens wits ) that will worke perhaps a yeare after , so sinne if it be once committed perhaps it doth not kill presently , but there is death in the Pot , thou art a child of death , as soone as euer thou hast committed sinne , as Salvian saith well , thou perishest before thou perish , the sentence is upon thee , thou art a dead man , God to wait for thy repentance prolongs thy dayes , but as soone as thou hast sinned without repentance , thou art a child of death , and as Poyson that workes secretly a while , yet in time it appeares , so at last the fruit of sinne will bee death , Sin and death came in together : take heed of all sinne , it is no dallying matter . Their soule abhorres all manner of meate . THIS is one branch of the extremitie of the sicknesse , the loathing of meate , for God hath put a correspondencie , betweene food that is necesary for man , and mans relish : for man being in this world to be supported , the naturall moysture being to be supplied , and repayred by nourishment as it is spent by the naturall heate which feeds upon it , therefore God hath put a sweetnesse into meate that man might delight to doe that which is necessary : for who would care for meate if it were not necessary ? Therefore being necessary God hath put delightfull tasts in meates to draw men to the use of them , to preserve their being for the serving of him . Now when these things savour not , when the relish of a man is distempered that he cannot judge aright of meats , when the palate is viciated , there must needs follow sicknesse , for a man cannot doe that that should maintaine his strength , he cannot feed on the creature , therefore the Palmist setting downe the extremity of sicknesse , he sayth their soule abhorreth all manner of meate , This the great Phisitian of heaven and earth , sets downe as a symptome of a sick state when one cannot relish and digest meat , experience seales this truth and prooues it to be true . You see then the happines of Epicures how vnstable and vaine it is , whose chiefe good is in the creature , God by sicknesse can make them dis-relish all manner of meate , and where is the summum bonum then of all your belly-gods , your sensuall persons Againe in that he saith , Their soule abhorreth all manner of meate , it should teach us to blesse God , not only for meate but for stomacks to eate , it is a blessing common , and therefore forgotten . It is a double blessing when God provides dayly for our outward man and then gives a stomack to relish his goodnesse in the creature , sometimes a poore man wants meate , and hath a stomacke : sometimes a rich man wants a stomacke , when hee hath meate , they that haue both haue cause to blesse God , because it is a judgment when God takes away the appetite that men abhorre and loath all manner of meate . Therefore if we would maintaine thankfulnesse to God , labour to thanke God for common blessings , what if God should take away a mans stomacke , we see his state here he is at the gates of death , therefore thanke God that he maintaines us with comforts in our pilgrimage , and withall that he gives us strength to take the comfort of the creature . Wee fee here againe one rule how to converse with them that are sicke , blessed is hee that understands the estate of the afflicted and sicke , not to take it ill to see them wayward , it comes not from the mind , but from the distemper of the body : as wee beare with children , so we must beare with men in those distempers , if they have foode , and yet loath it , you see how 't is with men in that case , Their soule abhorreth all manner of meate , It should teach us to sympathize with those that are sicke , if we see them in these distempers . The next branch of the extremitie is ; They draw neere the gates of death . DEATH is a great Commander , a great Tyrant , and hath gates to sit in , as Iudges and Magistrates used to sit in the gates . There are things implyed in this phrase . First , They draw neere to the gates of death , that is , they were neere to death , as he that drawes neere the gates of a Citie , is neere the Citie , because the gates enter into the Citie . 2 Secondly , gates are applyed to death for authoritie , they were almost in deaths jurisdiction ; death is a great Tyrant , hee rules over all the men in the world , over Kings , and Potentates , over meane men , and the greatest men feare death most : hee is the King of feares as Iob calls him , I , and the feare of Kings . Yet death that is thus feared in this life by wicked men , at the day of judgement , of all things in the world they shall desire death most , according to that in the Apocalips , They shall desire death , and it shall not come to them , they shall subsist to eternall myserie ; that , that men are most affraid of in this life , that they shall wish most to come to them in the world to come , Oh that I might die ! What a pittifull state are wicked men in ? therefore it is called the Gate of death , it rules and over-rules all mankinde : therefore it is sayd to reigne , Rom. 5. Death and sinne came in together , sinne was the gate that let in death , and ever since death raigned , and will , till Christ perfectly tryumph over it , who is the King of that Lord and Commander , and hath the key of hell and death : To wicked men ( I say ) hee is a Tyrant , and hath a gate , and when they goe through the gate of death , they goe to a worse , to a lower place , to hell , it is the trappe-doore to Hell. 3 Thirdly , by the gate of death is meant not onely the authority , but the power of death , as in the Gospell , The gates of hell shall not prevaile against it that is , the power , and strength of hell , so here it implies the strength of death , which is very great for it subdues all , it is the executioner of Gods justice . If death have such a Iurisdiction , and power , and strength , let us labour to disarme it before hand , it is in our power to make death stinglesse , and toothlesse , and harm lesse : nay wee may make it advantagious , for the gate of death may become the gate of happinesse : let us labour to have our part , and portion in Christ , who hath the key of hell and death , who hath overcome and conquered this tyrant , Oh death where is thy sting ? oh grave where is thy victory ? 1 Cor. 15. Thanks bee vnto Ged who hath given vs victory through Iesus Christ our Lord , that now wee need not feare death , that though death have a gate , yet it is a gate , to let us into heaven , as it is a doore to let the wicked into hell ; So much for that . In the next place wee come to their carriage in their extremity . They Cryed to God in their trouble . THIS is the carriage of man in extreame ills ; if hee haue any feare of God in him , to pray and then prayers are cries they are darted out of the heart as it were to heaven . It is sayd , Christ made strong cryes , in extremity prayers are cries hence I observe breifly these things . That God suffers men to fall into extreame ills even to the gates , of death , that there is but a step betweene them and death . Why ? To weane them perfectly from the world . To make them more thankfull when they recover : for what is the reason that men are so sleight in thanksgiving ? Usually the reason is they did not conceive that they were in such extreame danger as they were . Likewise he suffers men to fall into extreame sicknesse that he may have all the glory , for it was his doing , there was no second cause to helpe here , for their soule abhorred all manner of meate , and they were even at the Gates of death , Now when all second causes fayle , then God is exalted therfore he suffers men to fall into extreamity , the greater the maladie , the more is the glory of the Physitian . The second thing is this , as God brings his children into extremity , So ; Gods children in extremity they cry to him . EXtremity of afflictions doth force prayers , In their affliction , they will seeke me early : When all second causes faile then we goe to God , nature therfore is against atheisme ( as one observes ) that naturally men run to God in extremity ; Lord helpe mee , Lord succour me , so especially in the Church in extremitie , Gods people cry to God , and as afflictions , so p●rticularly this of sicknesse of body , drives men to God. God should not heare of us ( many times ) unlesse he should come neere us by afflictions , and deepe afflictions : Out of the deepe haue I cryed , God brings us to the deepe , and then we crie . Our nature is so naught , that God should not heare of us , ( as I sayd ) unlesse he send some messenger after us , some affliction to bring us home as Absalom dealt by Ioab , when hee fired his corne . In the Gospel , Christ had never heard of many people , had it not beene for some infirmity : but blessed are those sicknesses , and infirmities that occasion us to goe to God , that makes us crie to God. It was the speech of a Heathen , we are best when we are weakest , why ? as hee saith very well , who is ambitious , voluptuous , or covetous for the world when he is sick , when he sees the vanity of these things ? This should make us submit more meekly vnto GOD , when wee are vnder his hand when we are his prisoners by sicknesse , when he casts us on our sicke beds , because GOD is working our good , hee is drawing us neerer to him . Then they cryed to him . So we see then that prayer it is a remedie in a remedilesse estate , when there is no other remedy and this one difference betweene a child of GOD and another ; In extremitie a carnall man that hath not grace , he hath not a spirit of prayer to goe to GOD , but a child of GOD , he cries to GOD , hee had acquaintance with God in the time of health , therefore he goes boldly to GOD as a father in the time of extremity . Gods children can answer Gods dealing ; for as he brings his children to extremitie , when there is no second cause to help , so they answer him by faith , in extremitie when there is nothing to trust unto , they trust him . when there is no physick in the world that can-charme the disease , they have a spirit of faith to answere Gods dealing , in the greatest misery , as Iob faith , though he kill me yet will I trust in him . For GOD is not tyed to second causes , and therefore if hee have delight in us , and if he have any service for us to doe he can recover vs from the gates of death , Nay from death it selfe , as we see Christ in the Gospell raysed from the dead , and at the resurrection he will rayse us from death much more can he rayse vs from the gates of death when wee are neere death . Therefore considering that pra●er is a remedy in all maladies , in a remedilesse estate , Let us labour to haue a spirit of prayer , and to be in such a state as we may pray . 1 What state is that ? First take heed of being in league with any sinne , If I regard iniquitie in my heart , God will not heare my prayer , nay he will not heare others prayers for us , oh what a pittiful state is it when God will not heare us nor others for us ! Pray not for this people ( saith God to Ieremiah ) and if Noah , Daniel , and Iob stood before mee they should but deliver their owne soules . If a man be in a peremptory course of sinne , and will not be reclaymed , but is like the deafe Adder that will not bee charmed , God will not heare prayers for him : will God heare a rebell when he comes to him for mercie , and is in a course opposite to Gods will ? As if a Traitor should come to sue for pardon with a dagger in his hand ; which were to increase the treason : So when a man comes to God and cryes to him and yet purposeth to live in sinne , and his conscience tells him that hee offers violence to GOD by his sins , and lives in rebellious courses , GOD will not heare his prayers . 2 Againe if we would bee in such a state as God may accept us when wee come to him , let us heare GOD when hee cryes to us , hee cryes to us in the ministrie of the word , Wisedome hath lift up her voyce , and this is GODS course , hee will heare us when wee heare him , Hee that turnes his eare from hearing of the Law , his prayer shall bee abhominable . Those that doe not attend upon Gods ordinances , that will have a kind of devotion private to themselves , & avoid the publike ordinance , that feare perhaps they shall heare somwhat that would awaken their conscience , and they would not bee tormented before their time , Let them consider ( it is a terrible speech of Salomon ) Hee that turnes his eare from hearing the Law , his prayer shall be abhominable . Let us take heed , it is a fearefull thing to bee in such an estate , that neither our owne prayers , nor others shall bee regarded for us , and let any man judge , if wee will not heare GOD speake to us , is it fit that hee should heare us speaking to him ? And before I leave the point , let mee presse it a little further , at this time wee have cause to blesse GOD for the deliverance of the Citie : Oh! but let all that have the spirit of prayer , that have any familiaritie with GOD , improve all their interest in heaven at this time , doe wee not conceive what danger wee are in ? What enemies wee have provoked ? What if wee be free from the sicknesse , are we not in great danger of worse matters th●n the sicknesse ? Is it not worse to fall into the hands of our enemies ? Have wee not great , provoked , cruell Idolatrous enemies ? therfore let us joyntly now all cry to GOD , and importune him , that hee would bee good to the State , that as he hath given us a pledg of his favour in delivering us from the plague , so hee would not bee weary of doing good unto us , but that hee would still make it a token of further favours , and deliverances hereafter : That as Hee delivered us in former times , in 88 , and magnified his mercie to us , so now Hee would not expose us to the crueltie of Idolatrous enemies , whose mercies are cruell . Let us stirre up our selves ; Securitie and carelesnesse alway fore-runnes one destruction or other . Prayer will doe a great deale more good , now , then when trouble hath overtaken us , for now it is a signe it comes from a religious seeking of God , then it comes from selfe-love . There is a great deale of difference , when a malefactor seeks to the judge before the time of the Assises , and when hee seeks to him at the present time , for then it is meerly out of selfe respect and not respect to him . If wee seeke to God now hee will single , and marke out those that mourne for the sins of the time , and poure out their spirits to him in prayer that hee would still dwell and continue the meanes of salvation amongst us , when God I say comes to gather his Iewells Mal. 3. He will single , and cull out them as peculiar to himselfe . Therefore let us in all our prayers put in the Church , things doe more then speake , they cry to us to cry to GOD earnestly , put case wee bee not in trouble our selves , our prayers will bee the more acceptable : before trouble come it is the onely way to prevent it , as it is the only way to rescue us when we are in trouble . I come now to the remedie . Hee saved them out of their distresse . GOD is a Physitian good at all manner of sicknesses , it is no matter what the disease bee , if GOD bee the Physitian , though they bee as these at the gates of death , hee can fetch them backe ; herein GOD differs from all other Physitians . First of all hee is a generall Physitian , hee can heale a Land , a whole Kingdome of sicknesse , of pestilence and as it is in , 2 Chro. 7.14 . Then he is a Physitian of body , and soule , of both parts ; And then he is not tyed to meanes . Other Physitions can cure , but they must haue meanes . Other Physitians cannot cure all manner of diseases , nor in all places , but GOD can cure all . He saved them out of their distresse . Other physitians cannot bee alway present but God is so to euery one of his patients he is a compassionate tender present Physitian . Which should incourage vs in any extremity ( especially in sicknesse of body ) to haue recourse to God , and never to despaire though wee bee brought never so low , he that can rayse the dead bodies , can rayse vs out of any sicknesse ; therefore let vs use the meanes , and when there is no meanes trust God : for hee can worke beyond meanes , and without meanes . They cryed to the Lord , and he saved them out of their distresse ; It was the fruit of their prayers . There was never any prayer from the beginning of the world made to God successelesly . What should I speake of prayer , our very breathings are known to God when wee cannot speake our sighs , as it is Psal. 38. My groanes and sighs are not hid from thee . God hath a bottle for our teares , and preserves our sighes and groanes , there is nothing that is spirituall in us , but God regards , as in Rom. 8. We know not what to aske , but the spirit of God stirreth vp in us sighs and groanes that cannot be expressed , And God heares the voyce of the sighs of his owne spirit . Let us also bee exhorted from this issue , to cry vnto the Lord : for there was never any man did , sow prayers in the breast and bosome of God , but he received the fruit of it , he is a God hearing prayer , hee will not loose his attribute . Nay , further ( marke ) the instances in this Psalme , are not made onely of men in the Church , but likewise of men out of the Church , of men that have not the true religion , they pray to GOD , as creatures to the Creator , and though GOD have not their soules , yet hee will not bee beholding to any man for duties , if Ahab do but hypocritically fast , Ahab shall haue outward deliverance for his outward humiliation , and these men mentioned in the text , if they call to GOD but as creatures , and not to Idols , GOD will regard them in outward things , and deliver them . GOD will not be in any mans debt for any service to him though it bee outward . And doe we think that he that regards dogges out of the Church , will neglect his children in the Church ? Hee that regards heathen men when they pray to him in their extremity , and delivers them to shew his over-flowing bounty , and goodnesse , will hee not regard his owne children , that haue the spirit of Adoption , of supplication , and prayer , that put vp their suits , and supplications , in the mediation , and sweete name of Christ ? will he not regard the name , and intercession of his sonne and of his spirit , the Holy Ghost stirring vp prayers in them , and the state of his children , being his by adoption , since he regards the very heathen . Nay more then so , God heares the very young ravens , and spreads a table for euery living thing , and will not suffer them to die for hunger , but provides for them , because they are his creatures , and will hee not for his children , those that he hath taken to be so neere him to be heires of heaven , & happinesse ? Let us I say , be incouraged to cry unto the Lord upon all occasions , if God bee so good as to deliver sinfull men ( that haue nothing in them but the principles of nature ) when they flye to God in praier , as the author and preserver of nature , much more will hee heare his owne children , he will giue his spirit to them that aske him , Luke 11. But here may an objection be made , I haue cried long , I am hoarse with crying , I haue wayted a longtime , I have bin a long time sick , or annoyed with some particular trouble , & God seemes as it were to stop his ears , to harden his heart against me , to shut up his bowels of compassion , and pitty , therefore I were as good giue ouer as continue still crying , and not be heard . I answer , there is no one duty almost more pressed in scripture then waiting & watching to prayer , waite still , hath not God waited thy leasure long enough , and wilt not thou waite on him ? A patient when he feeles his body distempered with Physicke , oh hee cries out partly for the Physick , and partly for the sicknes , that trouble him both together , and make civill warre in his body , yet notwithstanding the Physitian wisely lets it worke he ; shall haue no cordiall , nor nothing to hinder it , he lets it goe on till the Physicke have wrought well , & carried away the malignant matter , that he may be the better for it , and that hee is a loving and tender Physitian , yet so God when we are in trouble it is as Physick we cry but God he turnes the glasse as the Physitians doe ; nay this time shall be expired it shall work so long , till thy pride be taken away , thou shalt be humbled throughly , till thou be weaned from thy former wicked pleasures , till thou be prepared to receiue further blessings ; therefore they crie , and crie , and God deferres to heare the voyce of his children , in the meane time he loues to heare the cry of his children , and their prayer is as sweet incense , yet he deferres stil , but all is for the patients good , be not weary of waiting , it is a great mercy that Hee makes thee able to continue crying that thou hast the spirit of Prayer , that thou canst poure out thy soule to God , it is a great mercy and so account of it . Perhaps thou hast not cast out thy Ionas , thy Achan , that there is some particular sinne , vnrepented of , and thou cryest and cryest but thy sinne cries louder , thy pride , or thy oppression cries , thy wicked course cries , thou cryest unto God , and there is another thing cries in thee , that cries vengeance as thou doest for mercie , therefore search out thy Achan , cast out thy beloued sinne , see if thou regard iniquity in thy heart , if thou regard any pleasing , or profitable , or gainfull sin , and never thinke that God will heare thee till that bee out , for it will out-cry thy prayers . The next thing is the manner of Gods cure . Hee sent his word and healed them . WHAT word ? His secret commaund , his will. Let such a thing be , as in the creation . Let there bee light , &c. Besides his word written , there is his word creating , and preserving things created , and so here restoring them that were sicke , Hee sent his word and healed them , and so at the resurrection , his Word , his voyce shall raise our bodies againe . It is a strange manner of cure for GOD to cure by his word , by his commaund . It shewes that GOD hath an universall commaund of all things in the world , in heaven , and earth , over divells , and over sicknesses , as it is said in the Gospell , Hee rebuked the sicknesses , Hee can rebuke the agues , the plague , and the pestilence , and they shall bee gone by his word , as the Centurion sayd , I am a man that have servants under mee , and I say to one come , and hee commeth , and to another goe , and he goeth , so thou hast all things under thee , thou art GOD , and if Thou say to a disease , Come , it commeth , if Thou say goe , it goeth , GOD sent his word of command and healed them . It is but a word of God to heale , but a word of God , to strike , Hee is the Lord of Hostes , If Hee doe but hisse ( as the Prophet saith ) for the flie of Egypt ; If Hee doe but call for an Enemie , they come at his word , as wee see in Pharaohs plagues , the Flies , and Frogs , all things obey his word . There is a s●cret obedience in all things to God , when his will is that they shall doe this or that : why doth the Sea keepe his bounds , when as the nature and position of the Sea is to bee above the earth ? It is the command of GOD that hath sayd , Let it bee there , and hither shall thy proud waues goe , and no further . I might give many instances how GOD doth all by his word ; The Divells are at his word , the whales , the Sea , when Christ rebukes it obeyes . It should teach us not to displease this GOD , that can strike us in the middest of our sinnes even with a word . Let us feare this GOD , put case we had no enemie in the world , God can arme a mans humours against him , he can raise the spirit , and soule against it selfe , and make it fight against it selfe by desperate thoughts , hee needed not forreine forces for Achitophel ▪ and Saul , he could arme their owne soules against themselves . And when hee will take downe the greatest Gyant in the world , he needs not forreine forces , it is but working of a disease , but giving way to a humour , but inflaming the spirits , and the soule shall abhorre all manner of meat . Againe , he gives a command , a rebuke , and they are gone presently , therefore let us not offend this great God , that is commander of heaven , and earth ; let us labour to please him , and it is no matter who else wee displease : for hee hath all things at his command , even the hearts of kings as the rivers of water , when Esau sought for Iacob to hurt him , there was a secret command God set upon him to love him ; therefore we should feare him , and all other things shall feare us , we need feare nothing ( so we have a care to feare God ) further then in God , and for God ; but not so to feare them , as to doe evill for them , and offend the great God that can with a word command sicknesse to come or bid it be gone . Againe , in that God when all second causes faile can heale by his word , therefore , let us never bee discouraged from praying though wee see a hurly-burly , and tumult in the Church , though we see all Europe in combustion , and the Church driven into a narrow corner , let us not give over prayer ; for Christ , that with a word commanded the waves to bee still , and the divels to be gone , and they presently obeyed him ; he can still the waves of the Church ? hee can pt a hooke into the nostrils of his enemies , and draw them which way hee please , he can still all with his word ; therefore howsoever things seeme to run contrary , and opposite to our desires , yet let us not give over , hee that sees no ground of hope in carnall fleshly reason , let him despaire of nothing , despaire shuts the gate , and doore of mercy and hope , as it were : you see here when all meanes faile , when they were at the very gates , and entrie of death , God fetcheth them backe againe ; how ? with physick ? no , hee is not tyed to physicke , there is difference betweene God , and betweene nature and art ; nature and art can doe nothing without meanes , but the God of nature and art can doe it with his word . How made hee this heaven , and earth , this glorious fabrick ? with his word ; Let there be light , and there was light , &c. And how shall hee restore all againe ? with his mightie commanding word , how doth hee preserve things ? by his word , how are things multiplyed ? by his word , increase and multiplie , a word of blessing , he doth all things with his word . So hee can confound his enemies with a word , Nay Christ in his greatest abasement when they came with ●taves , and armes to take him ; Whom seeke ye , Saith hee ? that word struck downe all the Officers of the Scribes and Pharisees , they fell flat on the ground . Could he in his humiliation ( before his great abasement on the crosse ) strike downe his enemies with his word , what shall he doe at the day of judgement when all flesh shall appeare before him ? And what can he doe now at the right hand of God in heaven ? Let us never despaire , what state soever we be in , in our owne persons , or in respect of the Church or common wealth ; Let us yet pray , yet solicite God , and wrastle with him , for wee see here when they were at the gates of death , he fetcheth them againe with his word , hee can fetch things againe when they are at destruction , as it were , when mans wit is at a losse , that he knoweth not what course to take , God with a word can turne all things againe . Oh that men would therefore prayse the Lord for his goodnesse , and for his wondrous works to the children of men ! Let them sacrifice the sacrifice of Thansgiving and declare his workes with rejoycing . YOU see that God the great Physitian , he is good at all disseases , hee is never set at any thing for he can create helps , and remedies of nothing if there be none in nature , hee can create peace to the soule , in the the middest of trouble of conscience , God can make things out of nothing , nay out of contraries , you see here , what this great Physitian hath done hee fetched them from the gates of death when their soule abhorred all manner of meate , and what doth he require for all this great cure ? surely the text tells us he looks for nothing but prayse . Oh that men would therefore prayse the Lord for his goodnesse , &c. In which words you haue these circumstances considerable , together with the substance of the duty . First the persons , who must prayse God , Oh that men would prayse the Lord ; And then the duty they are to performe , to prayse God , to sacrifice to God , to declare his works , one main duty expressed by three termes . The third is , for what they should prayse him ; For his goodnesse , It is the spring of all : for all particular actions of God doe come from his nature , his nature is goodnesse it selfe and indeed all other attributes are founded on goodnesse , why is he gracious , and mercifull and long-suffering ? because he is good , this is the primitiue attribute . And then another thing for which we must praise him , For his wondrous workes for the children of men . Fourthly the manner how this should be done with rejoycing , and singing as the word signifies , declare his workes with rejoycing . For as all holy actions must be done joyfully , and chearefully , so especially prayse , God loveth a chearefull giver , much more a chearefull thanksgiver : for chearfulnesse is the very nature of thankesgiving , it is a dead sacrifice of thanksgiving it is a dead sacrifice else these are the mayne things considerable in these words , First of all of the persons . Oh that men would prayse the Lord. THE blessed Psalmist whosoever he were , ( directed by the spirit of God , ) hee would haue all men to prayse God , not onely those that participate and haue interest in the favour but the beholders also of the goodnesse of God to others , for here hee that was not interressed in these favours for his owne particular , yet hee prayseth God for the blessings to others , and hee wisheth that God might haue praise from them . For we are all of one societie , of one family , wee are all brethren , therefore wee must prayse God for his blessings , and benefits on others , and not onely our selues but we must wish that all would do so , and specially wee must prayse God for our selues , when we haue part of the benefit : for shall others prayse God for us , and shal notwe for our selues ? Shall the Churches of God abroad prayse God , for his great deliverance of this citie , ( as there is no Church in the world that heares of it , but is thankfull for it ) and shall not wee for our selues ? Shall the angels in heaven prayse God , and sing for the redemption of the Church by the blood of Christ , Glory to God on high peace on earth , good will to men , and shall not we that haue interest in the worke of redemption : For Christ is not a mediator of redemption to Angels hee hath relation to them in another respect , yet they out of loue to God , and the Church , and a desire to glorifie God , hey prayse God for this , and shall not wee much more for our selues ? wee must prayse God our selues and desire that all would doe so , as he saith here , Oh that men would prayse the Lord , &c. and in some other Psalmes , he stirs up ' all the creatures hayle , and snow , and winde and all to prayse God. How can these praise God ? They doe it by our mouthes by giving vs occasion to prayse him . And they praise him in themselues : for as the creature groaneth , Rom. 8. That none knowes but God , and it selfe , they groane for the corruption , and abuse that they are subject unto , and God knowes those groanes , so the creature hath a kind of voyce likewise in praysing of God , they declare in their nature the goodnesse of God , and minister occasion to us to praise GOD , therefore the Psalmist being desirous that GOD might be praysed , for his goodnesse and mercy , hee stirres vp every creature , Psal. 103. even the very Angels , insinuating that it is a worke fit for Angels . The children of God , haue such a loue , and zeale to the glory of GOD , that they are not content only to prayse GOD themselues , but they stirre vp all : they need not to wish Angels to doe it , but only to shew their desire , oh the blessed disposition of those that loue God in Christ ! What shall wee thinke then of those wretched persons that greiue that the word of God should run and haue free passage , and be glorious , and that there should be a free use of the sacraments and the blessed meanes of salvation ? they envie the glory of God , and the salvation of peoples soules . What shall we say to those that desire to heare God dishonoured , that perhaps sweare , and blaspheme themselues , or if they doe not yet they are not touched in their hearts for the dishonour of God by others , ? this is far from the disposition of a Christian , he desires that all creatures may trumpet ou● the prayse of God , from the highest Angell to the lowest creature , from the Sunne , and starres to the meanest shrub , only divellish spirited carnal men take delight to blaspheme God , ( that can strike them with his word and send them to their owne place to hell , without repentance ) and can heare him dishonoured without any touch of spirit , a child of God desires God to be glorified from his very heart roote , and is greived when God is dishonoured any kind of way , so much breifly for the first , Now what is the dutie this holy man wishes ? That men would prayse God. And sacrifice the sacrifice of thankesgiving , and declare his workes . OUT of the largenesse of his heart he expresseth the same thing in many words , therefore I shall not need to make any scruple in particularizing of them , because there is not so much heed to bee given in the expressions of a large heart as to be punctuall in every thing . First he begins with prayse . Oh t●at men would therefore praise the Lord , &c. It is a duty as I said before fit for Angels , fit ? nay it is performed by them : For it is all the worke they doe , it is the onely worke that was religious , that Adam did in Paradise , and that we shall doe in heaven with God , therefore we are never more in Heaven , then when we take all occasions of blessing , and praising God , wee are never in a more happie estate . It is a duty therefore we should ayme at , and the rather , because it is the fruite , and end of all other duties whatsoeuer ; what is the end of all the good we doe , but to shew our thankfulnesse to God ? the end of our fruitfulnesse in our place , that others may take occasion to glorifie God. What is the end of our hearing ? To get knowledge , and grace , that wee may be the better able to prayse God , in our mouths , and in our lives . What is the end of receiving the sacrament ? nay , what is the duty it selfe ? a thanksgiving ? what is the end of prayer ? to begge graces , and strength that so we may carry our selues in our places , as is fit , that so wee may not want those things without which we cannot so well glorifie God , so the end of all is to glorifie God. It is the end that God intended in all , he framed all things to his owne prayse , in the creation . Why hath God given man reason here upon the stage of the world ? to behold the creatures , Rom. 1. that seeing in the creature , the wisedome of God , in ordering of things , the goodnesse of God in the vse of things , and the power of God in the greatnesse of things , the huge , vast heaven , and earth , hee might take occasion to glorifie , and magnifie this God , to thinke highly of him , to exalt him in our thoughts , that his creatures heaven , and earth , be so beautifull , and excellent , what excellencie is in God himselfe ? And as the end of creation so in redemption , all is for his glory , and prayse , in Ephesians 1. how sweetly doth Saint Paul set forth the end of it . To the glory of his rich mercie and grace To bee mercifull to sinners to giue his owne sonne , for God to be come man , not for man in that estate as Adam was in innocencie but for sinners for God to triumph ouer sin , by his infinite mercy here is the glory of his grace shining in the Gospell , all is for the glory , and prayse of God there . And for particular deliverances in Psal. 50. Call upon me in the day of trouble . I will deliver thee , and thou shalt glorifie me , his deliverances of us in the passages of our life is that we may glorifie him , by taking notice in imminent dangers of some of his attributes : when there is no meanes of deliverance , of his power and goodnes , &c. In Revel . 4. The Elders are brought in praysing God for the work of creation , and then in the fifth for redemption , Thou art worthy , for thou hast redeemed vs , so indeed the worke of creation , redemption , and the particular passages of Gods providence , and protection , and preservation , they are matter of prayse in heaven , and earth among Gods people . Now to name a few helpes , and meanes , to performe this duty the better . If we would stirre up our selues to prayse God let us consider our owne vnworthinesse ? As in prayer , there must be a humble heart , for a man will not seeke abroad , if hee haue somewhat at home , poverty of spirit and humilitie of heart , makes a man pray : so it is the humble soule that praiseth God , that sees no desert in it selfe , this is one way to help us to prayse God , to see nothing in our selues , why God should so regard us , as to giue us our lives for a prey , to set his loue on us , and to follow us with good , nay we haue deserved the contrary , that God should leave us , and expose us to misery , rather then to watch over us by his providence : what is in vs ? It is he that hath made vs , and not wee our selves , & he made us again , when we were sinners when wee were worse then naught , therefore to humble us , we must consider our owne vnworthinesse , hee that knowes himselfe vnworthy of any favour , hee will bee thankfull even for the least , as we see in Iacob , I am lesse then the least of all thy favours , therefore he was thankfull for the least : so wee see here in the text , these men are stirred vp to prayse God , they saw no other helpe , no worthinesse in themselues , they were at the gates of death , in a desperate estate , O that such men would praise God , indeed such men are fittest to praise God , that can ascribe help to nothing but to God , to no second causes . 2 Therfore in the next place ( as a branch of the former ) if we would praise God , dwel not on the second causes , if God use second causes in any favour he bestowes on vs , either in keeping us from any ill or bestowing any good cōsider it as a means that God might dispence with , that he might use if he would , or not vse : See God in the second causes , rise from them to him : Art thou healed by Physick ? Use Physicke as a meanes , but see God in it , but if God hath cured thee without Physick , without ordinary meanes , then see him more immediatly doing good to thee without the helpe of second causes , that is one way to helpe us to prayse God to see him in every favour , and deliverance , for what could second causes doe , if hee should not giue a blessing ? especially prayse him when he hath immediately done it , as he can , did not he make light before there was a sunne ? he is not tyed to giue light by the sunne , and hee made waters before hee made the clouds ; hee is not tied to the clouds , therefore especially prayse God , when wee haue deliverance we know not how , without meanes , immediatly from the goodnes , and strength of God. Againe if wee would praise God for any favour , consider the necessitie , and vse of the favour wee pray for , as these men here , they were at Deaths doore , and loathed all manner of meate , alas they had died if God had not helped them , If thou wouldest blesse God , consider what a miserable stare thou should be in , if thou hadst not that favour to praise God for : If thou be to blesse God for thy sences , put case thou shouldest want thy sight , what a miserable case thou shouldest be in : so for any of the sences that a man wants , whereby hee should glorifie God , and take the comfort of the Creature , put case a man should want his tast , as these men here , their soule abhorred all manner of meate , alas what a miserable case is it to want a relish , and tast of the comfort that God hath put into the creatures , put case we should want the meanest benefite wee enjoy , how uncomfortable would our lives be ? This sparke of reason that God hath given us , that wee have understanding to conceive things , which is the engine whereby we doe all things as men , and are capable of the grace of God , what a miserable thing were it , if God should take away our wits , or suspend the use of them ? But especially in matters of grace , if God had not sent Christ to redeeme the world , what a cursed condition had we lyen in ? next to Divels . Againe if wee would praise God , 4 let us every day keepe a Diary of his favours , and blessings ; what good hee doth us privately , what positive blessings he bestowes upon vs , and what dangers hee frees us from , and continues , and renewes his mercies every day , and publikly what benefit wee have by the state we live in , Oh what a happie state is it that we live in peace , that wee enjoy such lawes , that every man may fit under his owne vine , and under his owne figtree and enjoy the comforts of this life , when all the world about us are , and have beene in combustion ! We should keepe a Register of Gods blessings , Oh , that wee could learne to have such exact lives ! it would breed a world of comfort , and wee should have a lesse account to make , when wee die . Every day labour to be humbled for our sinnes specially such as break the peace of our consciences , and never give our bodies rest till our hearts have rest in the favour of God , and together with matter of humiliation dayly observe how God bestowes new favours , or else continues the old , that notwith withstanding our provocation , and forgetfulnesse of him , hee strives with us by his goodnesse , this is a blessed duty that we should labour to performe . And then when we have done this let us rouse up all that wee are , and all that wee have within us to praise God , Psalme 103. My soule praise the Lord , and all that is within me praise his holy Name . What have wee within us to praise God ? Let us praise God with our understanding , to conceive , and have a right judgement of Gods favours , of the worthinesse of them , and our owne un worthinesse , and then a sanctified Memory , forget not all his benefites ; forgetfulnesse is the grave of Gods blessings it buries all . And then there is in us the affection of joy , and love to God to tast him largely , and then all within us will be large in the praising of God. And our tongue likewise though that be not within us , it is called our glory ; let us make it our glory in this , to Trumpet our Gods praise upon all occasions , all that is within us , and all that we are , or have , or can do , let it be all to the glory , and praise of God. To draw to a conclusion with some generall application , of all that hath beene spoken , and then in particular to the present occasion . You know how God hath dealt of late with this Citie , and with our selves indeed , for we are all of one body politike , and however God visited them , yet it was our sinnes also that provoked him , we brought stickes to the common fire . A Physitian lets the arme blood , but the whole body is distempered , God let the Citie blood , but the whole kingdome was in a distemper , so that it was for our sins as well as theirs wee , all brought ( I say ) some thing to the common flame , and God afflicted us , even in them : God hath now stayd the sicknesse almost as Miraculously as hee sent it : It was a wonder that so many should be swept away in so short a time , it is almost as great a wonder that God should stay it so soone . And what may we impute it unto ? Surely as it is in the text . They cried unto the Lord , God put it into the hearts of the Governours of the state to appoint humiliation and crying to God , and therefore since God hath beene so mercifull upon our humiliation it is religiously , and worthily done of the state that there should be a time to blesse God Againe , God did it with a word , with a command , it was both in the inflicting and delivery ( as it were ) without meanes : for what could the Physitians doe in staying the Plague ? Alas all the skill in the world is at a losse in these kinds of sicknesses ! it comes with Gods command , it is Gods arrow more especially then other sicknesses , God sent it by his Command , first to humble us for our sin , and now hee hath stayd it with a word of command that from above 5000. a weeke , it is come to three persons , God hath sent his word and healed us . It was a pittifull state wee were in before : for indeed it was not onely a sicknesse upon the Citie but a civill sicknesse : the whole state w●s distempered : for as there is sicknesse in the body when there is obstruction , when there is not a passage for the spirits and the blood from the liver , & from the heart , and from the head these obstructions cause weakenesse , and faintings , and consumption , So was there not an obstruction in the state of late ? were not the veynes of the kingdome stopped ? Was not civill commerce stayed ? the affliction of this great Citie , it was as the affliction of the head or of the heart or of the liver ; if the maine vitall part be sick , the whole is sicke , so the whole kingdome not only by way of sympathy , but it was civilly sicke in regard that all trading , and intercourse was stopped , it was a heavy visitation . And wee have much cause to blesse God that now the wayes of this Sion of ours mourne not , that-there is free commerce , and intercourse as before , that we can meete thus peaceably , and quietly at Gods ordinances , and about our ordinarie callings , those that have an apprehension of the thing cannot chuse but breake out in thanksgiving to God , in divers respects . 1 First of all , have not we matter to praise God that he would correct us at all ? hee might have suffred us to have gone on and beene damned with the wicked world as it is 1 Cor. 11.33 . We are therfore chastened of the Lord that wee should not be damned with the world : it is his mercy that hee would take us into his hands as children , that he would visite us at all . Another ground of thankesgiving is this that since he would correct us , 2 he would use this kind of correction , that he would take us into his owne hands ; might he not have suffred a furious , bloody darke spirited , divellish spirited enemy to have invaded us , to have fallen into the hard hands of men acted with divel●ish malice ? David thought this a favour , even that God would single him out to punish him with the Plague of pestilence that he might not fal before his enemies . The mercies of God are wondrous great when we fall into his hands hee is a mercifull God , hee hath tender bowels fu●ll of pitty and compassion : but The very mercies of wicked Idolaters are cruell , there was a mercie therefore in that , that God would take us into his owne hands . 3 In the third place , we see when he had taken us into his own hands , how he hath stopped the raging of the pestilence , and hath inhibited the destroying Angell , even in a wondrous manner , that the Plague when it was so raging that it should come to decrease upon a sudden ; God was wondrous in this worke , is not here matter of praise ? 4 Then againe , it is a mercy to us all here that he should give us our lives for a prey as God sai●h in Ieremiah to Baruch , Wheresoever thou goest thou shalt have thy life for a prey , might not Gods arrow have followed us wheresoever wee went ? Whither can a man goe from this arrow , but that God being every where might smite him with the pestilence ? now in that hee hath watched over us , and kept us from this noysome contagious sicknes , and hath brought us altogether here quietly and freely , that so there may bee entercourse betweene man and man in trading , and other callings , this is the fourth ground of praysing of God. And that it did not rage in other parts : 5 in former time God scattered the pestilence more ouer the kingdome : It is a great matter to blesse God for . I beseech you let us say with the same spirit , as this holy man h●re , Oh that men therefore would prayse the Lord for his goodnes , and for the wonders that he doth for the children of men ! For his goodnesse , that hee would rather correct us here then damne us , for his goodnesse , that hee would not giue us up to our enemies , For his goodnesse , that he stayd the infection so suddenly , and that he stayd the spreading of it further , For his goodnesse vnto us in particular that hee hath kept us all safe . What shall wee doe now but consecrate , and dedicate these liues of ours for he giues us our liues more then once , at the beginning , there is neuer a one heere but can say by experience , GOD hath given me my life , at such a time , and such a time , let us give these lives againe to God , labour to reforme our former courses , and enter into a new covenant with God , this is one part of thanksgiving to renew our covenant with God , to please him better , and indeed in every thanksgiving , that should bee one ingredient . Now Lord I intend ; and resolue to please thee better , whatsoeuer my faults haue formerly beene , I resolue by thy grace , and assistance to breake them off , without this all the other is but a dead performance . Now breifly by way of analogie , and proportion , to rayse some meditations from that that hath hath beene delivered concerning the body to the soule , for God is the Physitian both to soule , and body . If God with his word can heale our bodies as the Psalmist sayth here , much more can hee with his word heale our Soule . There are many that their bodies are well ( thanks be to God ) but how is it with their soules ? here you haue some symptomes to know their spirituall state and oh that people were apprehensiue of it ! haue you not many that their soule loatheth all manner of meate , and they draw neere the gates of death , their soules are in a desperate state , they are deeply sick , how shall wee know it ? their soule abhorreth all manner of wholsome meate : how many are there that relish Poets , and history , any trifle that doth but feed their vaine fancie and yet cannot relish the blessed truth , and ordinances of God ? Where is spirituall life , when this spirituall sence is gone : when men cannot relish holy things ? if they relish the ordinance of God , it is not the spirituall part of it , so farre as the spirit toucheth the conscience , but something that ( it may be ) is sutable to their conceit expressions , or phrases or the like , but it is a symptom and signe of a fearefull declining state , when men doe not relish the spirituall ordinances of God , which should be ( as it were ) their appointed food , when they doe not delight to acquaint themselues with God in hearing of the word , and reading , and the like , let such therefore , as delight not in spirituall things know that their soules lye gasping they are at the gates of spirituall death , all is not well there is some fearfull obstruction upon the soule , that takes away the appetite , the soule runnes into the world ouermuch , they cloy themselues with the world , when men cānot relish heavenly things they are eate vp with the delight and joy of other things pleasures and profits . Let them search the cause , and labour for purging sharpe things that may procure an appetite Let them judge themselues , and see what is the matter that they doe not delight more in heauenly things ; let them purge themselues by confession to God , and consideration of their sins , and labour to recover their appetite , for it is almost a desperate estate , They are at the gates of death . Especially now when we come to the communion , what doe we heere if we cannot relish the food of our soules ? let us examine if we desire to tast the loue of God , and to be acquainted with God here if not , What shall wee doe in these spirituall distempers ? Desire of God , cry to God , that he would forgiue our sinnes , and heale our soules by his holy Spirit , that hee would make us more spirituall to relish heavenly things , better then we haue done before , that as the things , that are heauenly , are better in their kind then other things are ; so they may be better to our tast . A man may know the judgement of his state , when hee answereth not the difference of things : what the difference is between the food of life , and ordinary food , what the difference is between the comforts of the holy Ghost , and other comforts , betweene the riches , and pelfe of the world , and the riches of the spirit , the graces of God that will cause a man to liue and die with comfort , the true riches that make the soule rich to eternity , there is no comparison : beg of God , this spi●ituall relish to discerne of things that differ , that we may recouer our appetite God by his word , and spirit can doe it , not only the word written , but the in ward spirituall word written in our hearts , desire God to joyne his spirit with his word , and sacraments , and that will recover our tast and make us spirituall that we shall relish him that is both the feast-maker , and the feast it selfe , he is both the meat and the provider of the banquet . For whence is it that all other things are sweet to vs ? Deliverance from troble , and sicknesse ? because it is a pledge of our spirituall deliverance in Christ , the deliverance from hell and damnation , what comfort can a man haue that knowes not his state in grace , in the enjoying of his health , when hee shall think he is but as a sheepe kept for the slaughter ? hee knows not whether hee be in the favour of God or no ? Therefore let vs come , and renew our faith in the forgiuenesse of our sinnes through the blood of Christ , of whom we are made partakers in the Sacrament . For if we beleiue our deliverance from hell , and damnation by the body of Christ broken , and his bloodshed , then every thing will be sweet , when we know God loues us to life everlasting , then every thing in the way to life everlasting euen day●● bread will be sweete , because the same loue that giues heauen , giues dayly food , and the same loue that redeemes us from hell redeemes us from sicknes , therefore let us labour to strengthen our faith in the maine , that wee may bee thankfull for the lesse . And as we enter into new couenant with God ; so labour to keepe it : in Levit. 26. euery thing auengeth the breaking of Gods couenant when we make couenant to serue him better for the time to come , and yet breake it , God is forced to send his messenger he sends sicknesse to avenge his Covenant , considering that he hath lately so auenged it , let it make us so much the more circumspect in our carriage . So much for this time , and text . FINIS . Imprimatur . Thomas Wykes . May 11 1638. Notes, typically marginal, from the original text Notes for div A12191-e150 Vers. 9● Parts of the text . God takes particular notice of his . Womens affections to religion strong . Reas. 1. 2 3 Great things in religion from small beginnings Callings allowed by God. Commerce lawfull . Vse of garments . The selling and wearing rich attire lawfull . Object , 3. Sorts of people before Christ Workes of preparation necessary to conversion . Preparations are from God. Preparations remooue hindrances . Quest. Answ. Progresse of preparation . God brings his elect under means . Preparations not to be rested in . God opens the heart . 1 The heart naturally shut . 2 God alone opens the heart . 1 There is want of ability in the soule . 2 There is an opposition . Vse Patience to others . 2 Tim. 2. Thankfulnesse . What ment by heart . The mind must bee sanctified to attend to the word . God opens the heart to attend . Vse . Triall whether our hearts be opened . The Gospell the Ground of faith : The word preached the usuall meanes of faith . Rom. 10. Vse . To pray ●or labou●●ers in Gods har●est . To prize the ordinance of preaching . Attention necessarie . 4 Things requisite to ●ight . Directions to attend on the word . 1 Search our wants . 2 Come with subjection . 3 To get the word ingrafted . 4 Meditation . Quest. How to know we attend aright . Answ. 1 When wee know not the word , but the things . 2 The soule ecchoes to the word . 3 They see things in their owne light . They judge according to their profit . Baptisme the seale of salvation . How to thinke of our Baptisme . Honour of good governours of families . Good instructions may be effectuall long after . Christians easie to be intreated . Approbation of strong Christians confirmes the weake . To judge well of Christians . Lydias invitation . To shew her loue . To be further inst●●cted . Faith fruitfull . Triall of faith by love 1 To Christ. 2 To his members . 3 To his Word . Notes for div A12191-e10940 The scope of the Psalme . 4 Instance of Gods providence vers . 4. vers . 10. vers . 17. Verse 23 Division o● the text . Who ment by fooles . Why wicked men are termed fooles . 1 For lack of discerning . 2 For passion Passion presents things falsely . 3 Iesting with sinne . 4 Forgetfulnesse of his end . Wicked men wittie in their generation . 5 He wounds himselfe . Vse 1. To humble wicked men . 2 Aggravation of sinne . 3 Begge spirituall wisdome . 4 Not to passe for the censures of the wicked Folly in Gods children . Psa. 38.5 . Psal. 73. The breach of the second table comes from the breach of the first . ●nhappy succession of sin . Vse . Take heed of beginnings of sinne . Doct. Sinne the cause of sicknesse . 1 Cor. 11.31 . Vse 1. To justifie God. 2 To be patient . 3 Search out our particular sin . To seeke God in trouble . The course of worldlings Psal. 32. Divinity transcends other arts . Sicknesse how from God , how from sin . The cause of murmuring in trouble . Sin puts a rod in Gods hand Sin a poyson . Salvian Extremity of sicknes . Naturall cause of sicknesse : Happines of Epicures vnstable . To blesse God for appetite . How to converse with the sicke . Gates of death . Death it selfe . 2 Authority of death . Misery of wicked men . Rom. 5. 3 Power of death . Vse . To disarme death . 2 Cor. 15. Doct. God suffers men to fall to great misery . Reas. 1. 3. Gods children cry to him in affliction . Atheisme against nature . Why God sendeth affliction . To submit to God patiently . Prayer a speciall remedie in affliction . To be in a state fit to pray . 1 Take heed of knowne sinne . 2 Heare God calling on us . Exhortation to prayer . Prayer best before affliction . Mal. 3 : Remember the Church in our prayers . God the best Physitian . 2 Chron. 7.14 . Vse . To haue recourse to God in sicknes . Doct. Prayer to God successefull Psal. 38. Rom. 8. God hears heathens . Much more his children Luke 11. Object . Answ. Wayting after prayer necessary . God deferres for our good . Beloved sins hinder prayer . Gods powerful word ▪ Gods command over all things . Vse . Take heed of displeasing God. Jncouragement to pray from Gods power . Christs word in his abasement powerfull . All men praise Go● To praise God for others . Especially for our selues . Luke 2 . 1● 14. Creatures prayse God bow . Rom. 8. Psal. 103. Wicked men only dishonour God. Prayse a duty fit for Angels . Prayse the fruit , and end of all we doe . Of hearing . Of the Sacrament . Praysing God the end of the creation , Rom. 1. It is the end of redemption . Ephes. 1. Psal. 50. Jt is the end of our particular deliverances . Rev. 4. Rev. 5. Helps and meanes to praise God. Consider our owne vnworthinesse . 2 Not to rest on second causes . The necessity and use of the blessing . 4 Dayly register Gods favours . To prayse God with that which is in us . Psal. 103. Our vnderstaning . Memory . Ioy. Tongue . In the great visitation . 1625. Simile . Concerning deliverance from the plague , to blesse God. 1 That hee would correct . 1 Cor. 11.33 . 2 That hee would do it himselfe . 3 That he stayed the Pestilence . 4 That our lives were spared . 5 That it spread not farre . God by his Word heales the soule . Symptome of a sicke soule . To recover spirituall appetite . What to do in spirituall distempers , Levit. 26. 
A13993	----	The Christians looking glasse wherein hee may cleerely see, his loue to God liuely expressed, his fidelity truely discouered, and pride against God and man, anatomised. Whereby the hypocrisie of the times is notoriously manifested. By Thomas Tuke, minister of Gods word at Saint Giles in the Fields. Tuke, Thomas, d. 1657. 1615 Approx. 178 KB of XML-encoded text transcribed from 80 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A13993 STC 24304 ESTC S102478 99838261 99838261 2634 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13993) Transcribed from: (Early English Books Online ; image set 2634) Images scanned from microfilm: (Early English books, 1475-1640 ; 1086:08) The Christians looking glasse wherein hee may cleerely see, his loue to God liuely expressed, his fidelity truely discouered, and pride against God and man, anatomised. Whereby the hypocrisie of the times is notoriously manifested. By Thomas Tuke, minister of Gods word at Saint Giles in the Fields. Tuke, Thomas, d. 1657. [28], 129, [1] p. Printed by Nicholas Okes, and are to bee sold by Richard Bolton, at his shop in Chancery-lane, neere Holborne, London : 1615. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Worship and love -- Early works to 1800. 2005-06 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-11 Ali Jakobson Sampled and proofread 2006-11 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion The Christians LOOKING-GLASSE : Wherein hee may cleerely see , His loue to GOD liuely expressed , His Fidelity truely discouered , And Pride against GOD and Man , Anatomised . whereby the Hypocrisie of the times is notoriously manifested . By THOMAS TVKE , Minister of GODS Word at Saint Giles in the Fields . LONDON , Printed by Nicholas Okes , and are to bee sold by Richard Bolton , at his Shop in Chancery-lane , neere Holborne . 1615. TO THE RIGHT VERTVOVS AND HONOVRABLE LADY , the Lady ALICIA DVDLEY . MADAME , THere are three necessary vertues well be-seeming euery Christian Man , Charity , Fidelity , and Humility , both towardes God and Man. There are foure reasons ( to passe by many moe ) which should moue vs to the loue of God : First , because hee is our gracious Father , who of his owne will begat vs with the word of truth , that we should be as the first fruits of his Creatures . Now if a childe shall loue his father , of whom he hath receiued a part of his body , how much more ought he loue God , ( Qui animam suam infundendo creauit , & creando infudit ) of whom hee hath receiued his soule , and to whose goodnesse he stands obliged both for soule and body , both for the being & continuing of them ? Therefore Dauid saith , Thou hast possessed my reines , thou hast couered me in my Mothers wombe . Vpon thee haue I been staied from the wombe : thou art hee that tooke me out of my mothers bowels . And Iob long before him , Thine hands haue made me , and fashioned me wholly round about ; thou hast clothed me with skin and flesh , and ioyned me together with bones and sinewes : thou hast giuen me life and grace , and thy visitation hath preserued my spirit . Secondly , God is to be loued for his most sweet and pleasing nature , which the wicked indeed feeleth not ; because ( as Isidore saith ) he hath lost the palate of his heart with the feuer of iniquity . Thirdly , God by his beneficence hath deserued our loue : for out of his meere loue he sent his own and onely Son into the world , to saue vs when we were lost , to redeeme vs when we were captiues , and by his death to giue vs life when we had deserued nought but death . Fourthly , aske now the beasts , & they shall teach thee , and the fowles of the heauen , and they shall tell thee : speake to the earth , and it shall shew thee , or the fishes of the sea , & they shall declare vnto thee . Euen these things in their kindes do praise God , and shew their loue vnto man , for whom they were appointed : and shall man shew no loue to God ; and in loue do nothing for God , for whom his creatures doe so much good , & suffer so much euil , being all put vnder his feet , and subiected to his power , All sheepe & oxen , yea & the beasts of the field , the fowles of the aire , and the fish of the sea ? Now because a man hath in him life like a plant , sense as a beast , and vnderstanding proper to a Man , therefore it behooues him to loue God with his life , with his senses , and with his reason . Our Sauiour saith , we ought to loue God with all our heart , with al our soule , and with all our minde . We ought to loue him with all our heart , that is , with all our affections , delighting and ioying in him more then in any thing : For he loues not God , that delights in any thing more then in God : and as S t Austen saith , Minus te amat , qui aliquid t●cū amat , quod non propter te amat . By how much the more the lower bowes of a Tree are multiplied , by so much the lesse it groweth vpwards : so by how much the more a man doth loue these things beneath , by so much the lesse is his loue erected and lifted vnto God aboue : therefore such loue is to be pruned & cut away , as superfluous branches frō a tree , that it may thriue the better . God requires the whole heart , My son , giue me thy heart , like some noble Bird of prey , that seizeth vpon the heart : for he alone created it , he alone couers it , and he only can content and fill it . Totum exigit te , qui fecit te totum , he requires thee all that made thee all . If we owe our selues wholly for our generation , what shall wee adde for our regeneration ? Neither are we so easily new made , as made . In the first work God gaue vs vnto our selues : in the second he gaue vs himselfe , and restored vs vnto our selues . Being therefore both giuen and restored , we doe owe our selues for our selues , and we do owe our selues twice . But what shall wee repay vnto the Lord for himselfe ? For although we were able to repay our selues a thousand times , what are wee vnto the Lord ? If a man had some speciall iewell which he is minded to giue away , he would bethinke himselfe where hee might best bestow it . Our heart is the best member which wee haue , and God is our best friend , let vs bestow it vpon him : it is not lost , that is giuen vnto him . Secondly , wee must loue the Lord with all our Soule , induring rather the separation of the soule from the body , then that our soule should be separated from God , who is the soule of our soule , & the comfort both of soule and body . And because our soule affoords life and sense vnto the body , therefore to shew that we loue God with all our soule , we ought to honour him with our liues all our life long , and with all our senses , suffering them to be guided by his will , and chusing rather to bee depriued of them all , then of him , that gaue them all . Thirdly , we must loue him with all our minde and vnderstandings and cogitations being fixt vpon him , and ruled by him : His word should informe ●nd direct our reason ; our reason rightly informed , should rule our wils , our affections and conuersations , in all which wee ought to seeke and apply our selues vnto God , that our liues , our affections , our wils , and our vnderstandings may be said to be Gods , so as although we liue , yet we may truly say , We liue not , but God doth liue within vs. And so much for our loue of God. Loue of Man is either loue of our selues , or of our Neighbour . That a man should loue himselfe it is very necessary : for he that loues not himselfe , cannot loue another . And as S t Austen saith , Sinon nosti diligere teipsum , tim●o ne decipias proximum sicut teipsum ; if thou knowest not to loue thy selfe , I am afraid least thou shouldst deceiue thy neighbour as thy selfe . Yet is it no easie matter for a man to loue himselfe aright : for he that loues iniquity hateth his owne soule , and hee that loues himselfe in the way of sin , doth loue a robber condemned to dye . Si malè amaueris , tunc odisti : si benè ode●is , tunc amasti : If a man loue himselfe amisse , hee hates himselfe : but if hee hate himselfe well , then he loues himselfe . If a man loose himselfe by louing himselfe , then he finds himselfe , if he hate himselfe . Let vs therefore learne to loue our selues by not louing our selues . He that hates his lusts , loues himselfe : he that loues his lusts , hates himselfe . He that will loue himselfe well , must loue himselfe in God , and ●or God : and either because he is Gods , or that hee may bee Gods. ●nd thus much for Selfe-loue . Our Neighbour also is to bee loued , whether friend or foe , rich or poore , yong or old , high or low : For ( Per amorem Dei amor proximi gignitur , & per amorem proximi amor Dei nutritur ) the loue of our neighbour is begotten by the loue of God , and the loue of God is nourished by our loue of our Neighbour . Here first I say , we ought to loue our neighbour , because he is a Man of the same flesh with vs , or because he is a Christian of the same faith , incorporated into the same body , and animated by the same spirit . In whomsoeuer Christ doth shew himselfe , he is to bee loued , in the poore as in the rich , without respect of persons . A Diamond is a Diamond whether set in Gold or Siluer , or in Iron , or Wood , and hee that reiects or cōtemnes Christ in a poore man , loues not Christ in a rich man , but riches : yea , we are to loue our Enemies . So Christ said , and so he did . Hee said so : I say vnto you ; L●ue your enemies , blesse them that curse you , doe good to them that h●●e you , and pray for them that hurt you . And so hee did ; for vs , which were strangers and enemies , hath he also reconciled . Whiles we were yet sinners , Christ died for vs. Secondly , thus it behooues vs to doe , that wee may resemble our heauenly Father , and shew our selues to be his sonnes : For hee sendeth his raine on the iust and vniust . Thirdly , else shall we loose our reward : For if you loue thē that loue you , what reward shall yee haue ? Fourthly , because GOD hath selected and singled vs out from the multitude of the world , therefore wee must bee singular and egregious for our conuersation : If yee bee friendly to your brethren onely , what singular thing do yee ? do not euen the Publicans likewise ? And shall Christians do no more thē Publicanes , then Turkes , then Indians , then naturall men ? Fiftly , it is by our Apostle commanded and commended vnto vs , When hee saith ; Let vs do good vnto all ; if vnto all , then vnto our enemies ; Therefore if thine enemy hunger , feed him , saith he , If hee thirst giue him drink . Now if wee must not deny him our beneficence , then not our beneuolence for it is no good deed , if it bee not of good will : And if we must recompence no man euill for euill , then not to our enemies ; and where there ought to be no maleficence , there should also be no malevolence ; as wee must not worke him ill , so wee must not will , nor wish him ill . So then our Neighbour is to bee loued , but how ? Euen as our selues ; which As doth not shew partiality , or equality , but similitude ; not measure , but manner ; that is to say , Holily , Iustly , Truely , and Constantly : Holily , that is , for GOD , and not against GOD , vnder GOD , not aboue GOD : For he loues not GOD , that loues his neighbour with GOD , whom hee loues not for GOD ; and hee that loues his neighbour more then GOD , is vnworthy of GOD , and makes his neighbour to be his GOD. Iustly , for a man must not loue his neighbour in euill , or for euill , but in good , and for good : Hee must bee so loued , as that his vices may be hated : Hee must bee loued , if not ( quia iustus ) because hee is iust , yet ( vt sit iustus ) that hee may become iust . Loue must not bee the bond of vnrighteousnesse ; we may not loue a man so as to fall in loue with , and to learne his vices . Truely , that is in the Truth , For ( nemo potest veraciter esse amicus hominis , nisi primitus fuerit amicus ipsius veritatis ) no man can be a true louer of a man vnlesse first he bee a louer of the truth . I say againe truely , that is , the man must be loued , not his riches , honours , greatnesse , his good must be sought , and not his goods ; hee , not his . Some loue their neighbours , as dogs doe bones , for the flesh that is on them ; or as men do Trees , for their fruite ; or as Kites do a Carkase , for reliefe : But wee ought to loue them euen for themselues , for this , that they are men , or for this , that they are vertuous and good men . Lastly , our Neighbours are to be loued Constantly : With some men , friends are like flowers , which are esteemed of no longer , then whiles they are fresh . Many mens loue is like to that of Harlots , who loue , whiles there is lucre ; they loue not the man , but his gifts : They are like the Gleads in the fable , that followed the old wife bearing Tripes to the Market , but forsooke her home-ward , when she returned empty . A man shall be loued in prosperity ; but it is a question whether the man , or his fortunes , bee rather loued : Aduersity will try the force of friendship , and vertue of loue : Hee which forsakes his Neighbour in aduersity , doth manifestly shew that hee loued him not in prosperity : It was not the man which was loued , but the mans prosperity . But we ought to bee constant in our loue : Whiles we see either Humanity , or Christianity , we haue cause to loue . Let vs not therefore bee weary of wel-doing : Let brotherly loue continue . And so much for charity , which for perpetuity , and seruiceablenesse vnto others , is more excellent , then either faith or hope . The next is Fidelity , when men are fast and faithfull vnto men for GOD , and vnto GOD for GOD himselfe . This faithfulnesse vnto GOD is demonstrated by fearing him vehemently , by obeying him constantly , by dispensing faithfully , by keeping things committed to him carefully , by louing him incessantly , and by suffering for him couragiously . The reasons that should moue vs heereunto are many . 1. GODS Commandement . Bee thou faithfull vnto the death : 2. His Promise , And I will giue thee the Crowne of life . I haue fought a good fight , ( saith Saint Paul ) and haue finished my course , I haue kept the faith : heere 's his Fidelity : From henceforth is laid vp for mee the Crowne of Righteousnesse : there 's his reward . 3. The example of GOD , and his seruants : Of GOD , who failes not his people , forsakes not his inheritance , but Keepes his fidelity for euer , and will not depart from them to doe them good . Of his Seruants , as Abraham , Iob , Moses , Daniel , and the Martyrs , whom no death could daunt , no torment could afright , no pleasure hold , no promotion preuaile with , no allurement inchant , but claue fast to GOD , and chused rather to die for Him , then to liue against Him. 4. We desire GOD to be faithfull vnto vs , therefore we should shew our selues faithfull vnto Him. 5. Wee exact fidelity of those , that are vnder vs , therefore in reason we should behaue our selues faithfully to GOD , which is aboue vs. 6. Fidelity is a most certaine argument of felicity , for hee that endureth to the end shall bee saued : Finally , vnfaithfulnesse is punished with perdition : Fearefull and vnfaithfull persons shall haue their part in the lake , which burneth with fire and brimstone , which is the second death ; And so much for Fidelity . The last is Humility , wherby we doe not ouer-weene our selues , but behaue our selues humbly towards GOD , and Man. Humility is to be shewed towards a mans Superiors , Equals , and Inferiours . The Superiour of all Superiours is GOD. Submit your selues vnto GOD : cast downe your selues before the LORD , and hee will lift you vp . GOD is Omnipotent , All-VVise , most Iust , and hath absolute authority ouer all flesh , therefore wee ought to humble our selues before him , and throw our selues downe before his Foote stoole . Secondly , we ought to carry our selues lowlily towards all our Betters . Therefore the Law saith , Honour thy father , and thy mother : And Saint Peter , yee younger submit your selues vnto the Elders . Thirdly , towards our Equals , For wee must do , as we wold be done by : wee would haue our equals giue vs due respect , and not by pride exalt themselues aboue vs. In giuing honour ( saith Saint Paul ) go one before another : Giue to all men their due ; owe nothing to any man , but loue . It was Pompeis too-great statelinesse , that hee would acknowledge no equall . Fourthly , towards our Inferiours : For it is a mans honour sometimes to neglect his honor , and his greatest Greatnesse , in case , not to know his greatnesse . I suppose there is in euery man something , which craues our humility ; and euen this should make vs humble vnto all , because life and death is common to vs all , because by Nature wee are sinners all , and it is nothing in vs , that makes the difference , but the grace of GOD vnto vs , which was neuer deserued of vs. For who hath separated thee ? and what hast thou , that thou hast not receiued ? It behoues vs therefore ( as we are exhorted ) To submit our selues one vnto another , and to decke our selues inwardly in lowlinesse of minde : For euery man that exalteth himselfe , shall bee brought low : and he that humbleth himselfe , shall bee exalted . For GOD is gracious to the humble , but opposeth himselfe to the proud , hee breaketh their branches , hee teareth them vp by the rootes , hee scattereth brimstone vpon their dwellings , hee tumbles them from their seates , and laughs at their downe-fals . Thus haue I giuen you a say of that , which is more largely handled in this Booke , which I Dedicate vnto your Ladiship , in whom these three vertues , by the Grace of GOD , haue met together , & do kisse each other , beseeching this good GOD still to increase his Graces in you , and at the length to Crowne you with eternall glory in the heauens . Saint Giles in the Fieldes , August . 13. 1614. Your Ladiships in Christ Iesus , Thomas Tuke . The Contents . LOue in generall described . page . 1 Good , either true , or seeming , is the obiect of loue . p●g . 3 The property of loue is to vrite , or ioyne . pag. 3 The loue of man to God described . p. 3 Loue is an affection of the heart . pag. 3. 4 Loue is a gracious affect . pag. 4 Loue riseth out of knowledge and Faith. pag. 4. 6. 7 Loue is a Coelestiall fire pag. 9 Loue is kindled by the holy Ghost p. 9. 10 Loue knits vs to God , and makes him our contentment . pag. 10. 11 This loue to God is necessary in sixe r●gards . pag. 16. 18 The equity of this loue is shewed in sixe respects . pag. 19. 22 Gods loue to vs is a descending loue p. 19 There are 6 benefits of this loue . p. 23. 30 This loue is excellent in nine regards p. 32. 38. Of the Author , Nature , Ends , Effects , Subiects and Obiect of this loue . pag. 32. 33. 34. 38. In fiue respects God is worthy of our loue aboue all other things . p. 45. 48 What Iehouah , Kurios , Dominus , and our English word Lord doth signifie . pag. 39 Why the world should not be loued . p. 59 VVhy riches should not haue our heart . pag. 61 Of the loue of Pleasures , and why they seeme so sweet . pag. 63 Of the incertainty of honors . pag. 64 Of the vanity of beauty . pag. 65 How a man may loue himselfe , and who is he . pag. 67 Nine vndoubted tokens of true loue to God. pag. 69. 83 God ought to be loued in his Church vniuersall , and in euery true visible society of beleeuers . pag. 85 Which is a true visible Church . p. 85. 87 God ought to be loued in his Ministers . pag. 88 A Minister is to be loued meerely for his Office , Power , VVorke , and faithfull execution thereof . pag. 88. 89 The note of a true Minister of God. p●g . 90 God is to be loued in his people . pag. 91 How Ministers ought to demonstrate their loue to God in feeding their Flockes . pag 95 God must be loued in Christ pag. 96 VVhy CHRIST ought to bee loued . pag. 96. 97 Two speciall wayes whereby loue is shewed to Christ . pag. 97 99 A man may be said to bee faithfull in two respects . pag. 100 VVho haue beene counted faithfull to the Lord. pag. 101 How God preserues the Faithfull . Externally p. 102 How God preserues the Faithfull . Internally , p. 102 How God preserues the Faithfull . Eternally . p. 102 Three reasons of Faithfulnesse pag. 103 Fiue notes to know a Faithfull Man. pag. 103. 106 VVho is a Christian indeed . pag. 107 A Commendation of loue from some notable effects thereof . pag. 110 Sundry similies to illustrate the worthinesse of this vertue . p. 111. What pride is . p. 112. Seuen wayes of proud dealing against God. p. 113. How Pride against man discouers it selfe . p. 114. Twenty three examples of Gods iudgements vpon the proud . p. 116. 120 Two milder kindes of his punishments . p. 122 Of the folly , basenesse , inhumanity , impiety , and iniustice of pride . p. 123. Of the contentiousnesse , vglinesse , and wastfulnesse of Pride . p. 124. 125 Pride like a Thiefe , like thunder , like a venemous beast , like a Moth , or worme . p. 126 How pride is to be auoyded . p. 127. An Exhortation to the loue of God. pag. 128. If God loue vs , we need not so much feare the ill will of men : this cleared by two comparisons . pag. 129 The Christians Looking-Glasse . PSALME . 31. VER . 23. Loue ye the LORD , all his Saints , for the LORD preserueth the faithfull , and aboundantly rewardeth the proud-doer . HOLY Dauid , hauing in foure verses next afore-going declared the goodnesse of GOD to them that feare him : and among them to himselfe in speciall ; in this verse hee exhorteth All Saints ; euen all that the LORD hath sanctified to himselfe by his mercies , to deuote and addict themselues to the LORD by loue . In this verse two things are considerable : First , the Psalmist Exhortation , Loue yee the LORD all his Saints ; And secondly his Reasons to set it on , drawne from an act of GODS grace to some , and of his iustice to others , expressed in the words ensuing . In the exhortation three things are to bee obserued : first , the duety required , Loue : secondly , the obiect of it , the LORD : thirdly , the persons , of whom it is to be performed , All his Saints . Of loue first , Amor est affectus vnionis . Loue is an affection of vnion ; Quo cum re amatâ aut vnimur , aut perpetuamus vnionem : By the which wee are either vnited , or doe continue the vnion with the thing beloued . Or Loue is a certaine motion , whereby the heart is moued towards that , which either is Truely , or Seemingly good , desiring to draw the good vnto it selfe , that it might enioy it . For the obiect of loue is good ; And though a man sometimes loue an euil , yet it is to him a seeming good : And the Nature of loue is to vnite and Knit diuerse things together , and of sundry things to make one ; And a regular and true-hearted loue is that , which causeth vs to loue a thing ▪ because it is good in it selfe , and not for any base , or by-respect . With this loue wee ought to loue GOD , and our neighbor for GOD. The loue then , wherewith we are exhorted to loue the LORD , is an Holy affection , Whereby wee loue GOD in CHRIST IESVS , for himselfe : Or it is , a Gracious affection of the Heart , arising out of Knowledge and Faith in GOD , and kindled in the soule by the HOLY GHOST , by which a man is ioyned & Knit to GOD , taking delight and content in him more , then in any thing besides . First , I call it an affection of the heart , because with it the heart is affected and inclined ; affections being certaine motions of the heart , where they haue their seate and being . Secondly , I said it is a Gracious affection ; for to loue is a worke of Nature , but to loue an obiect W●ll , that 's truely Good , as is the LORD , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a worke of Grace . For wee are not sufficient of our selues to thinke any thing , as of our selues : Therfore our sufficiency & strength to loue a right obiect rightly , must needs bee from the Grace of GOD , Who worketh in vs both the will and the deed of his owne good pleasure . Thirdly , I say this loue ariseth out of the Knowledge and Faith in GOD. For Quod latet , ignotum est , ignoti nulla cupido ; Things vnknowne are vnaffected , and loue is according to a mans acquaintance : A man cannot loue GOD , before hee know that GOD is , and that hee is good , and therefore worthy loue , sweete and amiable , and according to that measure of knowledge , that men haue of him , and of his benefites , and according as they ponder and remember them , so they may be said to loue him : And for because our knowledge of him is in this world nothing so perfect as it shall bee in the world to come , therefore also our loue on earth is not so perfect , as it shall bee in the heauens , when besides the vision of Grace wee shall attaine vnto the vision of Glory , When Wee shall see face to face , and know as wee are knowne , as the Apostle speaketh to the Corinthians . Will yee see this in the glasse of humane practise ? A child not knowing the worth of siluer preferres a Counter to it ; Barbarous people not knowing the benefites of learning loue it not . The couetous man knowing the vertue of gold , hoords it , loues it as his GOD : A good soule knowing the vilenesse and dangers of sinne shunnes it , loathes it ; and perceiuing the benefites of true Religion loues it , followes it ; and experience shewes that many men , places , things , are vnloued , and vnregarded , because their vertues , properties , excellencies are not knowne to them , that do looke-ouer and neglect them . Hee then that would loue GOD , let him learne to know GOD : If men knew him well , they would not loue him so ill . The reason why men commonly are so farre in loue with pleasures , profits , and preferments is because they know the sweetnesse of them , though they proue often bitter to them in the latter end , so as that they might iustly wish they had not knowne them , or had knowne better how to haue vsed them : So surely our knowledge of GOD would stirre vp our loue , did wee know him and vnderstand his perfections well and truely , hee would rauish our hearts , but the loue of the world doth raise vp such a mist within vs , as that our eyes are darkened , the starres of our vnderstanding are clouded , so that we see not , wee thinke not of his louely Nature , we cannot behold his Beauty : But let vs dispearse these fogs , and labor to know him , that we may bee fit to loue him . Loue like a thrid sowes our soules to GOD , but the way is prepared by knowledge as by a needle . And as concerning Faith , certaine it is that faith in the loue of GOD makes a man returne his loue vnto GOD , for till a man beleeue that GOD doth loue him , and is reconciled to him , hee comes not to him : So long as hee apprehends nothing but wrath , hee flies him as his enemy ; and being punished hee repines and murmurres , as male-conted : But when a man comes to bee perswaded of GODS fauour to him , and begins to haue affiance in his mercy , forth-with hee begins to draw neere by loue vnto him , hee sets his heart vpon him , and in loue preferres him to all the world : And the more hee beleeues , the more he loues , his soule is ready to say with Dauid , Thou art my LORD , and the portion of my inheritance : My soule praise thou the LORD , and all that is within thee praise his holy Name , which forgiueth all thine iniquity , and healeth all thine infirmities , which redeemeth thy life from the graue , and crowneth thee with mercy and compassion ? The truth of which wee see confirmed by Saint Paul , who saith that Loue is out of a pure heart , and a good conscience , and of faith vnfaigned : Without the which faith also there is neither pure heart , nor good conscience . This wee may illustrate by the dealings of men , who will not make a league of loue with them whom they trust not , but rather abandon all society with them : On the contrary , whom they dare trust them they dare liue with ; in whom they haue confidence , in them they do delight ; and of whose loue they are perswaded , them they will loue and shew kindnesse too . And wee see by experience that one flame licks another to it , and one fire draweth another ; so one loue also begets and drawes another . And if it happen that a man bee hated of him to whom hee beareth loue , it is because hee that is loued , takes no notice of , nor feeles the loue which is borne vnto him . Let vs therefore haue faith in GOD , for as wee beleeue , so shall wee loue : Without doubt the brethren of Ioseph , when they met with him in Aegypt , did not loue him as their brother , till hee had made himselfe knowne , and till they were verily perswaded that hee was their brother ; so wee shall neuer loue GOD as his children , till wee acknowledge him for our Father , and bee by faith perswaded of his loue . Fourthly , I said that loue was Kindled in the soule : For the loue of GOD is a Coelestiall Fire , seruing to comfort and refresh the heart ▪ and to inflame it with an holy zeale and to consume these filthy vapours of malice , enuy , pride , treachery , and such other noysome lusts , as ar● within him . Fiftly , I say it is kindled by th● HOLY SPIRIT , therefore Sai●● Paul cals it the Fruit of the Spirit ; for if the hatred of GOD be a worke of the flesh , and from the motion of the Deuill ; then the true loue of GOD must needes bee the worke of the Spirit , who enlightens the minde , inspireth faith , and perswades the heart to loue and delight in GOD : How much are wee bound to GOD , of whose pure loue to vs it is , that wee haue any loue to him : He comes downe to vs , before we go vp to him ; Hee drawes vs before we run , and lookes vpon vs before we turne our eyes to him : LORD , what is man that thou regardest him , or the sonne of man , that thou so thinkest on him ? What shall I render vnto the LORD for all his benefits towards mee ? O my GOD and my King , I will extoll thee , and will blesse thy Name for euer and euer . Finally , I said that loue doth knit our hearts to GOD , and makes a man take him for his chiefe contentment : For as hatred doth rend , disioyne , and separate : So loue doth vnite , knit , and tye together . Loue married Iacob and Rahel , loue vnited Dauid and Ionathan : and so our hearts by loue are wedded and vnited to GOD , and for GOD to one another : That they might bee knit together in loue , saith Saint Paul. 'T was Loue ▪ that made our Sauiour pray that all his Members might bee One with Him , and his Father : and it is loue also , that makes vs deny our selues and the world , and study to liue so , as if wee were not ours , but GODS : 'T is hatred that breeds dislike , auersation , and discontentednesse : And so it is loue , that causeth ioy , delight , contentment : When loue hath once possest the soule , it moues it to ioy in GOD , to make him her prime contentment , and to exclaime with the Psalmist : Whom haue I in heauen but thee ? and I haue desired none on earth with thee : GOD is the strength of mine heart and my portion for euer . And vndoubtedly , what thing soeuer a man doth best loue , that to him is his best contentment : for loue causeth content , as the light doth comfort , and contentment is imbarked and enbotled in it , as a Tree in a Barke , as water in the clowdes ; Therefore the Greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifying to loue , signifies to rest in , or to bee contented : And thus wee haue seene what loue is . The Obiect , on whom this loue heere spoke of should bee fixed , is the LORD , euen hee , who is gracious , and mercifull , slow to anger , righteous in all his waies , and holy in all his workes : Euen he , whose greatnesse is incomprehensible , and whose wisedome is infinite , which made heauen and earth , the sea , and all that is therein ; and keepeth his fidelity for euer ; which executeth iustice for the oppressed , giueth bread to the hungry , loueth the righteous , healeth those that are broken in heart ; preserueth all that loue him , fulfill the desires of all that feare him releeueth the fatherlesse and widdow , and sheweth mercy vnto thousands to them that loue him : Euen hee , I say , that remembred vs in our base estate , cut the cords of the wicked , rescued vs from our oppressors , deliuered vs from our sins , brought vs from our errours , translated vs out of Babylon , saued vs from that Purple Harlot , shewed vs his Word , giuen vs his Gospell , honoured vs with peace ; deliuered our Rulers , rescued his Annointed , and saued vs all , both Church and Kingdome , from that Hel-made , horrid , and prodigious Powder . O LORD , how great is thy loue vnto vs ! how amiable is thy Name in all the world ! Blessed bee thy Name for euer , and let all thy people say , Amen . The Person● who are exhorted to this Loue are All GODS Saints , euen all they , that haue tasted of his loue , and which in mercy hee hath hallowed for himselfe ; euen All of them , yong and old , rich and poore , high and low , men , women , and children ; for in saying All , hee ex●epteth None ; the Yong men for their strength ; Old men for their wisedome , the Rich for their wealth , the Poore for their correction , the High for their greatnesse ; the Low for their meanesse , with which vertue and piety commonly cottens best with ; Men for their supereminent honour , Woemen , because hee hath graced their Sex , by bringing forth of a Sauiour , and Children for his great care and manifold protection of them : and all in generall for their Sanctification by grace on earth , and eternall Saluation in immortall glory in the Heauens . But are none bound to loue the LORD but his Saints ? Yes , without doubt , the Law ties all , for all are of his making , his goodnesse reacheth vnto all , and hee is the Sauiour of all : But Dauid heere speakes vnto Saints onely , being such as himselfe most delighted in , and of whom hee best hoped , being best affected , and such also as whom GOD doth most deerely loue , and honour with his greatest fauours . Our lesson then from hence is this ; All of vs , euery mothers child , without exemption of any ; should loue the LORD . But because , as hee that speakes Greeke or Lattine to him , that is no Grecian or Latinist , is but as a Barbarian to him , and does but beate the aire : So the Language and discourse of loue to him , that loues not , is but barbarous and vnpleasing , as sounding Brasse , and a tinckling Cymball : T●erefore that wee may conceiu● and reape profite by these things , which shall bee deliuered concerning our loue of GOD , it behoues vs to blow vp the dying and fainting coales of this heauenly and holy fire within our breasts : And seeing that the eare tasteth words , as the palate doth meate , let vs haue vnderstanding and attentiue eares , that discerning the things , we shall heare , to bee good , wee may receiue and digest them , and like prudent hearers shewforth the fruits therof in our liues & conuersations . First , then I say , Necessity lies vpon vs to loue the LORD : Woe vnto vs , if wee loue him not . For first , it is GODS expresse commandement : Thou shalt loue the LORD thy GOD ; and now Israel ( saith Moses ) what doth the LORD thy GOD require of thee , but to feare and loue him . This our Sauiour calleth a Great Commandement ; the Commander is great , the Obiect is great , the vse of the duety is great , and their reward is great , that take care to do it : And though there were no other reason to moue vs to it , but his bare command , yet were that reason strong enough to bind vs : Sic vult , sic iubet , stet pro ratione v●luntas . The power of a King , the authority of a Father , the place of a Maister , necessitatis , the subiection , and obedience of a Subiect , Childe , and Seruant . But GOD is our King , our Father , and our Maister , hee hath an absolute , ineuitable and vncontrouleable power and iurisdiction ouer vs : Therefore his very bare command should condition and controule vs without more adoe . But secondly , besides the precept , there is a most heauy curse , which , vnlesse a man do loue GOD , hee cannot scape : For though our loue of GOD bee not the caus● why , but a signe that GOD will blesse vs , yet our hatred , or Non-loue , doth deserue his curse . Therefore Saint Paul denounceth him accursed , that loues not the LORD IESVS , who is GOD ouer all , blessed for euer , Amen . Thirdly , except wee loue GOD , wee cannot worship him : For true worship is , Loue ioyned with duety towards a mans superiours : So that , where there is no loue , there is but counterfeit seruice , or none at all . And indeed , as hee that loues not GOD , cannot worship him , so neither can hee loue his neighbour for GOD , and in GOD : And Hee that loueth not his brother , is not of GOD but abideth in death : Certainely , hee that loues not the father , as the father , loues not the sonne , as the son , loues not his brother as the childe of GOD , as the brother of CHRIST , as the childe of the Church : which wee all ought , and who so doth not , shall haue small reward . And that the necessity of this duty may yet appeare , let vs know , that as iron is vnfit to bee wrought on , vnlesse it bee heated in the fire : and as waxe will not seale well , except it bee warme and soft : euen so are wee , till wee bee inflamed with loue , till that holy fire hath heated v● : Till then , the Word , the Sacraments , the Minister , his Binding , Loosing , Preaching , Praying , Blessing , will bee of no true reckoning with vs , and wee shall take no comfort in them . And say that a man had the loue of all men ; say that hee could speake all Languages in the world , and were able to remoue Mountaines , to cast out deuils , to cure all diseases , to heale all wounds , and should crumble out all his goods to the poore , suffer for the truth , do and suffer many things for his Country , yet if he loued not GOD , he might truely say with Saint Paul ; Hee were Nothing : And thus wee see the necesity of louing GOD. A second argument of this duety , is from the Equity thereof : For seeing Almighty GOD doth loue vs , as it appeareth by his Electing , Redeeming , Sanctifying , and Preseruing vs in CHRIST IESVS his beloued Sonne , it is a matter of equity that wee should remonstrate our loue vnto him in that his Sonne ; and the rather also , because our loue to him comes short in measure of his loue to vs : For GODS loue is a Descending loue , but our loue to him is an Ascending loue ; and loue descending is more naturall , more vigorous , and more vehement then loue ascending : As wee see in fathers and mothers , who loue their children better then their children loue them . And reason may bee giuen heereof : For GOD knowes vs better then wee know him : And there is no corruption , no vitiosity of nature in him , as there is in vs : Wee are not so good and candid of na●ure , as Hee : Neither haue wee any thing of ours in GOD to loue , as hee hath in vs ; for wee , and euery good thing in vs is of GOD. Besides , GOD loues vs , that deserue his hatred , being by nature dead in sinnes , and children of wrath , and bringing forth many rootes of bitternesse , and fruites of iniustice ; how vnequally then should wee deale with him , if wee should not loue him , who deserues our loue , being most louely in himselfe , and bearing such loue vnto vs. What is man ( saith Dauid vnto GOD ) that thou art so mindfull of him , or the sonne of man , that thou thinkest on him ? And what is GOD , ô man , that thou art so vnmindfull of him , bearing so small respect and loue vnto him ? If it bee vntolerable ingratitude for a man to be loued of a man , and to receiue continuall tokens of loue from him , and yet in the meane time not to loue his louer , and to show no signes of kindnesse towards him ? What horrible impiety , iniustice , and vnthankefulnesse , is it to bee beloued of GOD , and to returne no loue vnto him ; to receiue daily testimonies of loue from him , and yet to shew no loue vnto his Name ? Farre be this vneuen and vnthankefull dealing from vs , that owe more loue vnto him , then wee can expresse in worke or word ? Nimis durus est animus , qui si dilectionem n●lebat impendere , n●lie rependere : His heart is Oke , not flesh , but flint , that though hee will not beginne to loue , yet finding loue will shew no loue : But GOD doth loue vs ; out of his loue hee sent his Sonne , his onely Sonne , the Sonne of his loue into the world to saue vs ; Hee sends vs fruitfull seasons , and fils our hearts with gladnesse : It is his mercies that wee are not consumed , they are renewed euery morning . Yea , we should bee very vniust and iniurious vnto our selues , if wee will not loue him , seeing ( as the Apostle teacheth ) All things ( life and death , health , and sickenesse , same and reproach , plenty and penury , prosperity and aduersity ) worke together for good vnto those that loue GOD. And what reason is there , that wee should desire his loue to vs , and with-hold ours from him ? Or what reason haue wee to require loue of our wiues , children , seruants , neighbours , acquaintances , if wee care not to shew loue to him , who hath adopted , married , and assumed vs vnto him ? Or finally , with what equity can we desire that our commands should bee respected of those that depend on vs , if wee make no count of this duety ( which drawes on all the rest ) which he exacteth and expecteth at our hands ? Wee see then that common sense and Equity , extorts it from vs , and cals vs to it . Thirdly , the commodities of this loue should moue vs to the entertainement and performance of it . For first , by this loue our faith produceth those good duties , which we owe to GOD. For Faith , is as an Hand Receiuing , but by loue we giue and bestow , and without it wee can do no good workes well : Therefore the Apostle saith , that Faith worketh by loue : And as Saint Austen speaketh , Our life and all our conuersation is named of our loue : Nec faciunt bonos vel malos mores , nisi boni vel mali sint amores : Which being good or bad , makes our manners to be thereafter ; such as the loue is , such is the life ; a holy loue , a holy life ; an earthly loue , an earthly life : If a mans loue be set on GOD , his life must needs bee good : And though this bee certaine , A man is iustifyed by Faith , yet this is true ; The life of a man is iustified by Loue , a naughty loue , a naughty life : Againe , his life is good , whose loue is fixt on good : and what greater good then GOD , who is the good of goods , and n●thing but Good ? Secondly , this loue doth poise and season knowledge , which without loue would bee windy , light , flashy , and vnsauory : Knowledge without Charity makes a man to swell and bluster ; but the loue of GOD and of man , for GOD will make the best learned most humble and officious . Meate vndigested breeds corruption , but being digested , it affoordeth nourishment and strength : so knowledge , vnlesse it bee boyled and concocted in the stomacke of the soule , with this sacred fi●e of loue to GOD , and of man for GOD , it engendreth crudities , windinesse , and diseases , euen corrupt conditions in heart and life ; but being by loue digested it is very nourishable and of great vse . Yea further , as shewers of raine occasion store of weeds , except there bee heate and drinesse to receiue , alter , and digest them : but being by the drought of the ground and heate of the Sunne turned and concocted , they make the soile more fresh and fruitfull . Euen so the words of instruction , exhortation , admonition , communication , counsell , consolation , straining from the Scriptures in the Ministery of the Church , and falling vpon men , become vnprofitable and dangerous to them , except they bee tempered and receiued by loue : But being by loue embraced , and as it were digested , they bring forth in them the fruites of righteousnesse , and make them more fat and fertile , much more seruiceable to both GOD and Man : Yea , whereas meate by heate is turned into the body , and dewes and shewers into the earth and hearbes : By loue the word is not turned into vs , but wee rather into it , being brought vnder the obedience of it , and now no longer seeking and seruing the flesh , but studying to conforme our selues to it , and wrastling against our lusts , that it might possesse vs , guide and order vs. O Loue , by thee I go out of my selfe , that the Word of GOD might enter in , by thee I warre against my selfe , that it might raigne in peace within mee , by thee I mortifie mine earthly members , that it might liue , might like , and prosper in mee ! Thirdly , by the loue of GOD wee may know in what estate wee are in . A man by grace within him may know the grace of GOD vnto him : A may by looking vpon a Dyall may know the motion of the Sunne in heauen ; so by sifting his owne soule hee may see the good will of GOD vnto him . I see not the aire , but I can perceiue the operation of the aire ; neither do I see the heart ( or loue of GOD ) as it is in his owne breast , but there are certaine operations of his loue , euen in the hearts of men , which if they truely find , they may assure themselues of his loue vnto them . Now that loue , whereby a man loues GOD , is a work of GODS loue , whereby he loues man ; So that he that loues GOD , may conclude that GOD loues him . For GOD cals no man effectually , but out of his loue vnto him : But as Saint Paul sheweth , hee that loueth GOD is called of his purpose : And againe , If any man loue GOD , ( saith hee ) the same is knowne ( scientiâ approbatiuâ ) That is , acknowledged , and loued , and approued , of him . And Saint Iohn saith ; Wee loue him , because hee loued vs first . For our loue springs out of his , as the Riuers from the Sea ; his loue drawing our hearts vnto him , as the Loadstone doth iron to it , or as the Sardius doth wood ; our loue answering to his loue , as an Eccho to a mans voyce , or as a face doth to a face in water : And as one candle doth lighten another , so the consideration of his loue to vs doth cause the reflexion of our loue to him : Which our consideration of his loue vnto vs , is a gracious operation of his loue within vs , being a fruit , not of the flesh , which is bent against GOD , but of the Spirit , which proceedeth from GOD : And for because the haters of GOD , and the louers of worldly things , are of Babylon , of the world of the deuill ; and seeing the louers of GOD are of Ierusalem , of the Catholique Church our Mother , of GOD our Father , and haue their sinnes forgiuen ( Interoget se vnusquisque quid amet , & inueniat vnde sit ciuis ) Let euery man but examine himselfe what hee loues , and he shall finde in what estate he is , and to what Citty hee doth belong ; T is true I confesse a man is not loued because he loues , but because hee is loued therefore hee loues : And as the Sunne shining vpon a plate of siluer is not idle and void of operation , but heates the plate , which sendeth from it both light and heate : So GOD shining with the resplendent and burning beames of his loue vpon vs , is not now idle , and voide of all successe , but inflames our heart with loue , by which wee are both well affected towards him , and for his sake also towards others ; that as no man can stand by , or meddle with , that plate of siluer , which shall not receiue of the light and heate of it ; so no man can ( as it were ) passe by vs , or haue any dealing with vs , but wee shall sh●w our good affection towards him . Fourthly , the loue of GOD is not lazy ; if it labour not it is no loue . Our loue of GOD ingenders in vs the loue of the godly for GOD , which is also very comfortable : For as hee that loues the King , as King , cannot but loue his faithfull and loyall subiects : And as hee that loues the father , cannot , will not , doth not hate his childe ; and as hee that loues his friend , will not misuse his picture : So he that truely loues GOD , will also loue those , that by their godly conuersation doe shew themselues to bee the seruants and children of GOD , and which are the liueliest pictures of GOD , which mortals can see : And this kinde of loue is comfortable , because heereby we may assure our selues to be the true Disciples of our LORD , and know ( as the Apostle teacheth ) that we are Translated from death to life . And as many boughes come from one roote , and much water from one spring ; so many vertues arise from this loue , and ( as Gregory speaketh , Non habet viriditatem ramus boni ope●● , nisi manserit in radiee charitatis ) the workes of all vertues will but wither , except they remaine in the greenenesse of this Roote , except they bee nourished by this loue : The loue of money , the loue of mammon is the roote and nourisher of all euill ; so the loue of GOD is the mother and nurse of all good , of all pious Offices vnto GOD , and Christian duties vnto man. And in one word , the loue of GOD is as strong as death ; for as death doth kill the body , so our loue to GOD doth mortifie our loue to the world , and like a strong wind it dispels the thicke and stinking fogs of rancour , wrath , malice : And as the rising of the Sunne doth driue away the cold and dulnesse of the night , and as the pouring in of wine into a vessell causeth the aire to giue place ; so the loue of GOD doth diminish and send packing the inordinate loue of worldly vanities , and when our hearts are once warmed with it , it causeth the coldnesse of our affections vnto good to depart and lessen : When GOD comes into the heart ( as hee doth when the heart doth loue him ) Mammon must needs go out ; When wee fixe our eyes on heauen wee remoue them from the earth ; and when wee fall into a league of loue with GOD , it cannot bee but that wee must fall out of loue , and into hatred , with all his enemies . Therefore Dauid saith out of his loue to GOD : Do not I hate them , O LORD , that hate thee ? I hate them with an vnfeygned hatred , as if they were mine vtter enemies : And thus wee haue had a say of the commodiousnesse of this our loue to GOD. The Excellencie thereof remaineth yet to bee discussed : True loue , wherewith GOD is affected , is excellent in all these respects which follow . First , in respect of the Authour of it , which is not man , but GOD : For loue , as Saint Iohn sheweth , commeth of GGD : and whosoeuer loueth GOD , doth it by the finger and gift of GOD. Secondly , in respect of the true Endes thereof , which are not base but honourable , as the glory of GOD , the saluation of our soule , the edification of our brother , the honour of our calling , and that wee might not grieue the Spirit of GOD. Thirdly , in respect of that of GODS , which moues vs to loue , which is his goodnesse , because he is good in himselfe , and good to vs. Fourthly , in regard of the Subiects of it , or the persons , in whom it raigneth , which are onely the beloued Saints and Seruants of GOD , the excellentest of humane race , and in them the Heart , euen the best member in them is the Hearth or Altar , on which this heauenly fire kindled by the HOLY GHOST doth lie . Fiftly , in respect of the manifold and excellent Attendants and Companions , which waite vpon it ; euen all the vertues : For our loue of GOD , is not forlorne and solitary , but like an honourable Lady , very well attended . Sixtly , for the perpetuity thereof , beyond faith and hope : For whereas they shall cease , when a man hath once obtain'd full fruition of the things which hee doth beleeue and to expect haue and enioy ; loue shall not cease , but become compleate . Seuenthly , our loue of GOD , hath three most excellent Effects , to speake of no more . First , it makes a man officious to GOD , and for GOD to Man. True obedience is the fruit of loue ; and all obedience which is not of loue , is hipocriticall and vnsauory . Wee see the loue of a child forces him to obey his father , though hee had not a rod , not an arme : So GODS Childe by his loue is moued to serue GOD ; yea , and would study to obey hi● , though hee would not strike , though there were no hell to be punisht in for disobedience : Yea , the force of loue is such , that it will make a man obey GOD , though there were no After-reward of obedience : Euen as wee see amongst men , loue will enforce a man to doe well vnto one , whom hee loues , euen freely , then when the party receiuing the benefite is not able now , nor likely heereafter , to make a requitall of it . Secondly , it makes a man like to GOD ( for GOD is LOVE ) and it is not the least commendation of a childe to bee like his father . Thirdly , hee that loueth GOD , doth , as it were , depriue himselfe of himselfe , and bestowes himselfe on GOD , whom hee doth loue ; insomuch that hee doth dye , by little , and little , in himselfe ; but GOD , whom hee loueth , liueth in him : For the loue of GOD ( if sincere and feruent ) is of a Rauishing disposition , by the which the louer is so rapt out of himselfe , that hee forgets himselfe , denies himselfe , and is wholy in GOD , whom he loueth , and GOD , whom he aff●cteth , being in him . So that this loue is able to make the louer say ; I liue , but not I now , but GOD liueth in mee . For euen as the loue of the world makes the worldling liue vnto the world , and the world to liue in him ; so , as it may bee said of them in some sort : They two are become one : So our loue to GOD doth cause vs to liue to GGD , and GOD ( as it were ) to liue in vs ; so as that wee are now no more Ours , but His , no more Two , but One : Neither seeke we our selues , but Him : Non nostra sed sua ; not ours , but His. Eightly , our loue of GOD may bee said to bee excellent , in respect of that excellent and supereminent Reward , wherewith GOD will recompence them , that loue him , how poore or meane soeuer : and this is no lesse then a Crowne , then a Kingdome , the Crowne of Glory , the Kingdome of Heauen . Hearken my beloued Brethren ( saith Saint Iames ) Hath not GOD chosen the Poore of this world , that they should bee rich in faith , and Heires of the Kingdome , which hee hath promised to them , that loue him ? And Saint Paul likewise sheweth , that the Crowne of righteousnesse , euen that , which CHRIST hath purchased by his righteousnesse , that which GOD hath in mercy promised , and in iustice will performe , that wherewith righteous men shall bee rewarded , shall bee rendred to them , that loue his comming , which onely they do , that loue him himselfe . Doubtlesse , hee that loues not the Iudge , loues not his comming to iudgement : Hee then that would liue in heauen like a King , let him loue GOD first on earth like a Subiect : Hee that would haue that Glory , let him haue this Grace . Oh! how men loue the world , whose pleasures are but for a season , and whose ioyes are but imperfect ? But in the presence of GOD there is fuln●sse of ioy , and at his right hand there are pleasures for euermore . O! how couetous are men of riches , how ambitious of a Crowne ? And yet Riches remaine not alway , nor the Crowne from generation to generation : But the riches of Glory , that come * By the loue of GOD , are euerlasting ; the Crowne and Kingdome promised to them , that loue him , is eternall and vnchangeable . The preferments , profites and pleasures , which the earth can affoord , are obuious to the eye , and not so goodly as foolish men imagine : But the things which GOD hath prepared for them that loue him , are such as no eye hath seene , no eare hath heard , no heart hath conceiued ; none can expresse them but they that enioy them . Oh , that men would therefore set their loue vpon him , and remoue it from the world ! For hee , that loues GOD , loues him that will reward him with peeerelesse honour ; but hee , that loues the world , loues his owne betrayer , for the world sayes to the deuils concerning him that is in loue with her , as Iudas said to the Iewes : Whomsoeuer I shall kisse , it is hee , take him : And as Iael serued Sis●ra ; so serues the world all those , that shee lulles a sleepe within her Tent : Well may shee feed them with her milke and butter , but if she get them once a sleepe , shee peirces the very Temples of their soules , and nailes them fast vnto the ground . Finally , this loue is excellent and matchlesse in respect of the Obiect of it , who is the Omni-potent , Omni-present , Omni-scient , All-wise , Euer-liuing , and Euer-louing GOD , who is Goodnesse , Mercy , Iustice , Loue , and Life it selfe , who onely is Verity , Vertue , Vnity , Amity , the Beautie of Beauties , the Perfection of Perfections , euen Beauty and Perfection it selfe . In Hebrew called IEHOVAH , because hee is of , and for himselfe , all other things else being both from him and for him : In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because hee hath authority ouer all : In Latine DOMINVS , because hee tameth , ruleth , and owneth all things : In English LORD , because hee hath Honour and Authority , and for that hee is IL-LAF-FORD ( where the word LORD by contraction , or corruption commeth ) which is as much as a Giuer , , or an Affoorder of Bread : For hee giueth food to all flesh , and bread , with all things needfull , for this life present , and for the life to come , to all his seruants that attend and feare him . The execellency therefore of the Obiect should moue vs to the loue thereof : What Nature is there comparable to GODS ? Whose conditions is so sweete , so absolute , as his ? What canst thou loue , that 's worthy loue , which is not be found in him in all compleatnesse ? Dost thou delight in the Mighty ? Behold ( saith he ) I am the LORD GOD of all flesh : Is there any thing too hard for mee ? If hee but speake the word , it 's done , his power is so great . Dost thou loue Wisedome ? GOD is All-knowing and most Prudent : Hee scattereth the deuices of the crafty , so that their hands cannot accomplish that , which they do enterprise : He taketh the wise in their craftinesse , and the counsell of the wicked is made foolish . Hee is wise in heart , and mighty in strength : who hath beene fierce against him and hath prospered ? With him is strength and wisedome : Hee causeth the Councellours to go as spoyled , and maketh the Iudges fooles : There is no wisedome nor vnderstanding , nor counsell against the LORD . Delightest thou in Valour and Stoutnesse of Spirit ? The LORD , is strong and mighty in Battell : Hee leadeth away Princes as a Prey , and ouerthroweth the Mighty : Hee powreth contempt vpon Princes , and maketh the strength of the Mighty weake : The courage of al men , the fortitude of all Angels ; the stoutnes of all creatures , is to GODS , as a drop of water to the vast Ocean , the light of a candle to the splendor of the Sunne , or as a thing finite to infinite . Is thy delight in him , that deserues admiration ? The LORD doth great things , and vnsearchable , yea merueilous things without number . Lo , when hee goeth by mee ( saith Iob ) I see him not , and when hee passeth by , I perceiue him not ! Behold , when hee taketh a prey who can make him to restore it ? Who shall say vnto him , what dost thou ? Hee sitteth vpon the circle of the earth , and the inhabitants thereof are as Grashoppers : Hee stretcheth out the heauens , as a curtaine , and spreadeth them out as a Tent to dwell in : Hee bringeth the Princes to nothing , and maketh the Iudges of the earth as vanity : Hee blowes vpon them , and they wither , and his whirle-wind takes them away as stubble . Wilt thou loue the Faithfull and him that is constant in Truth ? GOD is faithfull , hee keepeth his fidelity for euer , and his truth indureth from generation to generation . Couldest thou affect one that is lust in all his proceedings ? The LORD is righteous in all his waies : He will iudge the world with righteousnesse , and the people with his truth . Couldest thou find in thine heart to loue him that is mercifull by Nature , and which hath compassion on the poore , and him that is afflicted and weary ? The LORD is mercifull and full of compassion : Hee relieueth the fatherlesse , and is a friend to the poore : Hee giueth strength vnto him that fainteth , and vnto him that hath no strength hee increaseth power : He deliuereth the poore in his affliction , and openeth their eare in trouble . Wilt thou fix thy soule on him , that loues a good heart , and which hates him , that is ill disposed ? Behold , GOD will not cast away an vpright man , neither will hee take the wicked by the hand . The LORD will giue grace and glory , and no good thing will hee with-hold from them , that walke vprightly : but the hypocrite shall not come before him . Wouldst thou set thy heart on him , that is so compleate in himselfe , as that hee can neither bee profited by the iustice of any , nor hurt by the sinne of any ? This is onely the LORD : My goodnesse extendeth not to thee , saith Dauid . May a man bee profitable vnto GOD ( saith Eliphaz ) as hee , that is wise , may bee profitable to himselfe ? Is it any thing to the Almighty that thou art righteous ? or is it profitable vnto him that thou makest thy waies vpright ? if thou sinnest , what ●ost thou against him ? Yea , when thy sinnes bee many , what dost thou vnto him ? If thou bee righteous , what giuest thou vnto him ? or what receiueth hee at thine hand ? Thy wickednesse may hurt a man , as thou art : and thy righteousnesse may profite the Sonne of man : No man can giue any thing to GOD , which hee hath not , nor take ought from him which hee hath . Finally , wilt thou loue him , that will saue them , that feare him , and preserue them that loue him ? Then loue the LORD ; For his saluation is neere to them that feare him : Because hee hath loued mee , therefore will I deliuer him : The LORD preserueth all them that loue him : And by his power hee will guarde them through faith , that in the end they shall attaine to the end of their faith , the saluation of their soules in heauen . And in one word , because nothing doth more moue a man to loue another , then faith and constancy , then this , that a man loues one that is no flincher , no changling , euen this should prouoke vs to the loue of GOD , Who changes not , and with whom ( as Saint Iames speaketh ) is no variablenesse , nor shadow of turning . His counsell shall stand ; he will do whatsoeuer he hath said : Whom hee loueth once , hee loueth with an euerlasting loue vnto the end : And wil neuer turne away from them to do them good : but will delight in them to do them good , & will not faile them nor forsake them . The truth is , there is no man , no nothing in the world , which doth deserue our loue so as GOD doth , or which should stand cheeke by ioule with him in our affections . For first , a man may loue men , and yet not bee loued of them : For ( as it sometimes falleth out ) the more that some are loued , the lesse they loue , affecting them least that loue them most . But the more any man loues GOD , the more hee may bee sure that GOD loues him ; Not that GOD is drawne to loue for the merite of our loue : But because our loue to him is a fruit of his loue to vs , and increaseth as his : Euen as the more heate is , which commeth from a wall , or from the ground , the more it argues that the Sunne beats vpon it . Secondly , earthly things , as riches , honour , credite , preferments , and the like , cannot giue a man such contentment , as may bee found in GOD. For they are momentany and vncertaine ; but GOD is cerraine , constant , and eternall . They are mingled with some-thing , which may displease vs : But GOD is altogether profitable , and full of pleasure : A man may bee glutted with them , hee may loue them too well , hee may surfeit on them , hee may ioy so long in them , as at last hee may bee punisht with his owne perdition : but no can bee too full of GOD : Hee will cloy no mans stomacke , no man can loue him too much , too long ; for the measure of louing him is to loue him without measure , the end is endlesse , it is a debt which is alwaies due vnto him , and for euer ; which a man must bee euer a paying , and neuer haue done paying : And further , although a man had all pleasures , all wealth and honour that the whole world could affoord him , yet if hee gaue way vnto his minde , hee would still wish for more , and delight in change : For the Round world , and all that 's in it , is not able to fill mans heart , that is Triangular , and vnsatiable as fire , that neuer ●aith it is enough ; For if any man bee content , and thinke he hath enough , it is out of discretion because hee sees no true contentment can come from earthly things : But GOD , because hee is the fulnesse of good , a pure , and a perfect Truth , Beauty , and Perfection , is able to giue true and full contentment to the soule , to all the soules of men , yea though there were 2 thousand thousand worlds of men . Thirdly , wee loue men , whose fury reacheth not vnto the soule , and whose loue sometimes can doe but little good : But the wrath of GOD is the woe of man , his anger reacheth vnto the soule , his indignation is more terrible then the roaring of ten thousand Lyons : But in the light of his countenance is life , his fauour is like the dew vpon the grasse , or as a cloude of the latter raine , his loue is euen our life , & the fountaine from whence our holines and happines , our grace and glory , our comfort & contentment springs . Fourthly , our loue to the creature is ioyned with feare and care , least the thing , we loue should take some harme : Res est solliciti plena timoris amor : Our friends may bee kil'd or hurt , goods may bee stollen , houses may be burnt , a mans stocke may be wasted , his credite may be weakned , his seruant seduced , his children misvsed , and his wife corrupted : A thousand mischances m●y happen vnto these things , which are subiect to fire and water , winds and weather , birds and beasts , sinne and sickenes , Men and deuils : But GOD is liable to no such thing in himselfe , Hee is ouer all , vnder none , altogether blessed , Impassible , immutable , Inuincible , Inuiolable . Finally , whereas some will bee loued of some , but contemne the loue of others ; GOD , with whom there is no respect of persons , accepts of euery man , that loues him , yea , though the loue of all men can adde nothing to him : euen as also in louing other things , men are often iealous , enuious , and malicious , and will endure no riuals , no competitors ; which is cleane otherwise in our loue of GOD ▪ for so powerfull is the grace of GOD in those that loue him , as that it makes men desirous of companions . A man that addicts himselfe to some man , is afraid of another , least that hee creeping into his loue should hinder his gaines : But GOD hath enough for all , that loues him , hee is able to giue them all so much , as that they thēselues shal say , They haue enough ; Hee is so well able to satisfie them all , as that euery one of them might say ; The lines are fallen vnto mee in pleasant places ; yea I haue a faire heritage : Thou dost annoint mine head with oyle , and my cup runneth ouer . And though it fall out sometimes among vs , that wee will dislike him , that doth increase our acquaintants , followers , or such as shall hang vpon vs to be relieued and maintained by vs ; yet it is not so with GOD : For if any man shall conuert sinners vnto him , and increase his friends , if true , tho not vncostly to him , the same man doth a worke pleasing to him , and doing it out of loue hee shall not loose his reward : For GOD is not vniust to forget your worke , and labour of your loue , ( saith Saint Paul ) which yee haue shewed vnto his Name . And they ( saith the LORD ) that turne many to righteousnesse , shall shine as the Starres for euer and euer . And indeed wherefore were the Apostles sent abroad into the world , but to gather Disciples to him , and to increase his followers ? A●d that I may yet presse this poi●t a little more , being of so great importance . Tell mee , how shall man shew himselfe thankefull vnto GOD. except hee loue him for creating him in his Image ? How shall hee excuse himselfe , if hee loue him not , seeing he hath not planted him in a world vnfurnished , but hath prepared him all things needfull : Light for seeing , Aire for breathing , Meates for feeding , Clo●thes for couering , and hath giuen him rule ouer the Fish of the Sea , the Fowles of Heauen , and ouer euery beast that moueth vpon the earth ? Wee are forbidden to haue any other GOD vnto our selues , but the LORD which hath brought vs out of the land of darkenesse , the region of death , and deliuered vs from bondage vnder sinne and sathan : which wee shall neuer bee able to obserue , vnlesse by loue we deuote and wed our selues vnto him . How shall wee sanctifie the Name of the LORD , and not defile it , except wee loue it ? How shall wee meerely vpon GODS naked Precept forget an iniury , and ●ot auenge our selues , if ●he loue of GOD do not perswade vs ? Will any man with Moses post-pose his ow●e greatnesse to the glory of GOD , except hee loue ●im ? and will hee bee carefull that those , which are committed to his care , should not behaue themselues a● rebels , and start-awaies , vnlesse t●e loue of GOD enforce him ? How can parents bring vp their children religiously , instruct them in GODS Commandements carefully , and bring them vp ( as they are required ) in the information of the LORD piously , except the loue of GOD doth moue them to it ? How shall wee bee able to meditate in the Law of GOD day and night , as wee are exhorted , our dulnesse and auersnesse is so great by nature , except the loue of GOD do spurre vs vp and vanquish vs ? How shall wee with the children of Israel , turne quickely out of the way , wherein our fathers haue walked , and go an whoring after the idoll , idle and addle inuentions of men ; specially if we were but put to it a little , except our loue to GOD restraine and bridle vs ? What soule will say to GOD , but that which loues him deerely , as Ruth said to Naomi , Whether thou goest , I will go , and where thou dwellest I will dwell . It is lacke of loue , which makes men forsake him , deny him seruice , and depart out of his house . Will a mother with Hannah , dedicate her sonne vnto the LORD , but that shee loues him ? surely if her dedication be in deuotion , it is the fruit of her loue . Wouldest thou with Dauid set all the Lawes of GOD before thee , and not depart there from ? Wouldst thou bee vpright towards him , and keepe thee from thy wickednesse ? Then loue him ; For what was it , that made Ionathan so sincere to Dauid ? what caused him to say vnto him , Whatsoeuer thy soule requireth , that will I do vnto thee ? Euen this , Because hee loued him as his owne soule . What but loue forced the true mother of the child to say vnto Salomon , Slay him not ; whereas the other for want of loue said , Diuide it . So nothing but the loue of GOD makes a man study the peace & vnity of his House , and causes his bowels to yearne at the diuiding of it . What but the zeale of loue to GOD , moued Hezekiah to break the images , to cut downe the groues , ●nd to demolish the brazen Serpent ? So certainely thou shalt neuer ●leaue fast to the LORD , and throw downe those idols , that are within thee , and keep thy soule from inchastity , except thy loue to GOD constraine thee . Wouldst thou haue thy Religion costly , and not count it a burthen to thee ? Wouldst thou bee cheerefull , and Free-spirited in all thine oblations and gifts vnto GOD ? Then must thou needs addict thy soule to GOD by loue . It was this which made Dauid say to Ornan , I will not take thine for the LORD ▪ nor offer burnt offerings without cost . It was deuotion , which moued the Israelites to bestow their siluer and gold and precious stones vnto the building of the Temple : Of whom it is written , that They offered willingl● vnto the LORD , with a Perfite ●eart . It was without question true loue to GOD , which made S●lomon pray for wisedome and knowledge to gouerne the people of GOD , and build an house for the Name of the LORD : and which made Dauid say ; I will not enter into the Tabernacle of mine house , nor come vpon my pallat or bed , nor suffer mine eyes to sleepe , nor mine eye-lids to slumber , vntill I finde out a place for the LORD , an habitation for the mighty GOD of Iacob . Euen so doe thou , whom CHRIST hath made a spirituall King , deuote and bestow thy selfe on GOD by loue , if euer thou desirest to gouerne thy selfe , to mortifie thy lusts , and to make thine heart an house for GOD to dwell in : Wouldst thou not sleepe till thou hast found out an house for GOD to dwell in ? Then surely thy loue must keepe thee awake . Loue vnto God , and of his worship , made the people sing for ioy and shoute with a great shoute , when the foundation of the LORDS House was laid : Euen so it behoues vs truely to loue GOD , if wee would truely reioyce , when wee see the Church , which is the House of GOD , newly founded or repaired , in any Kingdome , State , Citty , Towne , Village , Family : or when wee see the truth of CHRIST planted and receiued in any man. Wee are commanded to sanctifie the Sabboath day : and Nehemiah was very zealous for the keeping of it , and reproues the Rulers for the breach thereof . What euill thing is this ( saith hee ) that yee doe , and breake the Sabboath day ? Did not yours fathers thus , and our GOD brought all this plague vpon vs , and vpon this Citty ? yet yee increase the wrath vpon Israel in breaking the Sabboath . Now certainely , vnlesse by loue we sanctifie GOD in our hearts , we shall neuer sanctifie the Saboath for GOD. This is the cause that wee steale away the Saboath from GOD , because our lucre and pleasures doe steale away our loue , that is due to GOD , from vs. It was loue that made Ester say to the King : How can I suffer and see the euill that shall come vpon my people ? or how can I suffer and see the destruction of my kindred ? Doubtlesse he loueth Iacob , that pitties the affliction of Ioseph . Loue vnto GOD will make the heart bleed at the bloud-shed of the godly : Thou canst not loue GOD , if thou beest not moued at the plots and practises of godlesse men against the people of GOD : I suppose him void of all loue to GOD , that could haue seene & suffered that execrable Powder-practise , or which now doth grieue in secret to see it disapointed . To conclude , what moued Iob to patience ? Loue. What made him say , Though hee slay mee , yet will I trust in him , and I will reproue my waies in his sight ? Loue. What made Dauid say , Thou art my LORD , thy Law is within mine heart ? Loue. What made him so sing of GOD , and compose so many Psalmes vnto him ? Loue. What made Agur pray , Feed mee with foode conuenient , least I bee full , and deny thee , and say ; Who is the LORD ? and least I be poore , and steale , & take the Name of my GOD in vaine ? Loue. What made Salomon rise at the last , relinquish his lusts , cry All is vanity , & call vs to the remembrance of GOD in our youth ? Loue. What moueth the Church to speak thus vnto her husband ; Let him kisse mee with the kisses of his Mouth : Shew me where thou feed●st , where thou liest at noone ? Stay me with flagons & comfort me with Apples ? Nothing but Loue. Shee is sicke of loue . What made Daniel venture vpon the Lyons , the three children vpon the fire , and the Christian Martyrs vpon all kinds of deaths ? Surely this , They loued not their liues vnto the death , but out of their loue vnto GOD made more account of his glory , then of their owne liues , liberties , pleasures , profits , and preferments , and held the truth at an higher rate , then all earthly things whatsoeuer . Loe then , what reason wee haue to loue the LORD ! I all the wit and industry of flesh and bloud were spent and exercised in arguing for the loue of earthly things , yet all were nothing , of no validity , nor efficacy to remoue our loue from GOD to them . What shall detaine our loue ? the world . Know yee not , ( saith Saint Iames ) That the amity of the world is the enmity of GOD ? Whosoeuer therefore will bee a friend of the world , maketh himselfe an enemy of GOD. Loue not this world ( saith Saint Iohn ) neither the things that are in this world ▪ if any man loue this world the loue of the FATHER is not in him What is the world , but a pleasant phrensie , a Theater of vanity , a si●ke of sinne , a shop of deceit , the center of inquities , and a very mi●rour of misery ? Shee is like that skarlet Harlot , louely to looke on , but dangerous to deale with ; who makes the Kings and Inhabitants of the earth drunken with the wine which shee presents vnto them in her golden cup. Hee which followes the world , is like a foole or child , that followes a shadow , or a butterfly , a thing of no valew , and which mockes them most , that loue her best , and follow her fastest . But say , why wilt thou loue the world ? because shee is constant ? Erre not : nothing is more inconstant then the world , constant in inconstancy , and as inconstant in her constancy : Shee is in nothing the same , saue in this , that shee loues not to bee the same . But GOD is the same for euer . Thou art the same , and thy yeares shall not faile : With thee there is no alteration , nor shadow of conuersion . GOD is not as man , that hee should lie ▪ nor as the sonne of man that hee should repent : Hath hee said it , and shall hee not doe it ? and hath hee spoken , and shall hee not accomplish it ? The world is fleeting and floating vp and downe in her loue ; whom shee fauours to day , shee forsakes to morrow : But whom GOD loueth once , hee loueth euer : Once and Euer are all one with him ; The world will shake off her deerest louers , as an Oliue her leaues , or as a Colt doth his rider ; But GOD neuer casts off him , that loues him ( Et te nemo amittit , nisi qui te dimittit ) and no man doth loose him , but he that leaues him : Then loue the LORD , and let go the world : Why should thy Soule , which is of an heauenly beginning , bee buryed and closed vp within the earth ? Why should it , which is immortall , bee pinned on things , that are but mortall ? Why should it , which is a Spirit , and Inuisible , be fixt on things that are grosse and visible ? Amor rerum terrenarum est viscus spiritualium pennarum . The loue of the world is the lime-twigs of the soule , Amicitia sol● est inimicitia poli . Friendship with the earth is enmity with heauen : But wee will descend vnto particulars . What wilt thou loue ? Wealth and Riches ? Wilt thou cast thine eyes vpon that , which is nothing ? For riches taketh her to her wings , as an Eagle , and flyeth into heauen . Riches haue sold more , then they haue redeemed ; and rich men haue few friends , but many flatterers that follow them , as Ants do Corne , or as crows do carrion : Praedā sequitur ista turba : nō hominē : Such follow the prey , & not the person , loue the riches , but care not for the man ; they would flea off his Hide to make themselues thongs with it . An Ethnique could say , when hee had lost all his goods ; Perijssem , ni perijssent ; I had lost my selfe , if I had not lost them . But for GOD who is our greatest good ; whether wee loose our goods or not , if wee loose him , and will loose him ; if we loue riches more then him , we loose our selues , our comfort & contentment : Therefore if riches increase , set not thine heart vpon them : If thou aboundest not , be contented , for hee hath most that couereth least ; He is the richest that least admireth riches : Hee is the greatest , who is contented with the smallest portion . What then shall haue thy loue ? shall Pleasures ? What are pleasures but pleasing vanities ? What are pleasures to the paines of hell which waite vpon them ? What sweetnesse is there in them to the sweetnesse which is in GOD ? If our soules were sweetned with the true taste of GODS loue , all other things would seeme bitter to vs : And that men feele not the sweetnesse of GOD , it is because their mouthes are out of taste , being corrupted with the ague of worldly loue . Consider the example of Moses , who chose rather To suffer aduersity with the people of GOD , then to enioy the pleasures of sinne for a season , esteeming the rebuke of CHRIST greater riches , then the treasures of Aegypt . Remember that ironicall speech of Salomon to voluptuous persons : Reioyced yong man in thy youth , and let thine heart cheere thee , whilst thou art yong , and walke in the waies of thine heart , and in the sight of thine eyes ; but know that for all these things GOD will bring thee to iudgement . Lysimachus to quench his thirst yeelded himselfe to the Scythians , and when hee had drunke their cold water , he said ; Quam breuis volupt●tis causâ quantam deposui foelieitatem ! O what great happinesse haue I forgone for a short pleasure ! Let vs beware that wee part not with our Birth-right for a little water-gruell , and that wee loose not GOD , and forgoe the ioyes of heauen , for a small portion of vaine delights . Malorum esca voluptas , quâ homines cap●untur , vt hamo pisces . Pleasure is the baite of euils ( of diuels ) wherewith men are caught , as fishes with an hooke : Either therefore we must shune them vtterly , or take heed of the hooke which lies hid within them . But what wilt thou set thy loue on ? Honour ? How vncertaine is it , and subiect to bee lost ? Haman was Honourable , and hanged in one day . Olofernes was Honourable , and Headed in one night : How great and common are the fals of many ? Hee that is in account to day , may bee contemned to morrow : In pratis vt flos , sic perit omnis honos : Honour vanisheth like a vapour , and great men are like great bubbles , and all the glory of the world like grasse , like the flowre of the grasse . Caesar was stabd in his height . Nebuchadnezer was abased in the midst of his greatnesse : Alexander was poysoned in the top of his honours . Herod was strucke with an Angell then , when hee was applauded as a GOD. How vaine a thing is honour , which like smoake mounted aloft doth vanish , whiles a man is looking on it ? But great , constant , infinite are the honours , which are laid vp for those that loue GOD. But peraduenture Beauty shall haue thy loue . Heare the iudgement of beautifall Bathsheba vnto Salomon her sonne . Fauour is deceitfull , and beauty is vanity , But a woman that feareth the LORD , shee shall be praysed . What is beauty ? indeed the Loadstone and delight of the eye , very pleasing to the sight , but exceeding brittle , mutable , and momentany , like Summer Apples which last not long : One wound , one fit of an ague , a little sickenesse , or a few yeares will marre it . Bion called it , Bonum alienum , a good but none of ours , being able neither to giue it , nor to keepe it : Socrates called it , modici semporis tyrannidem , a tyrant , which raigned but a while : Theophrastus said it was ; Tacitam deceptionem , aut silentem fraudem ; a Still deceiuer , or Silent fraud : And as for be●utifull persons , if vicious , and voide of loue to GOD , they are like Tulipees , goodly to looke on , but of no good sauour : Or like Alablaster boxes filled with vineger ; like guilded pot-sheards ; or more properly , like a ring of gold in a Sowes snowt ; or some precious iewell in a Beares eare : And finally , if beauty , the gift of GOD , be of so great request , how much more then should GOD , the giuer of it , who is so full of beauty , as that if His Beautifulnesse could bee seene , it would draw the eyes and hearts of all , that saw it , to him ? But say , if none of these , what shall haue thy loue , Thy selfe ? Beware , if thou makest thy selfe thy GOD , thou makest thy selfe thy diuill : Certainely thou maist loue thy selfe , so thou loue GOD in thy selfe , and thy selfe in GOD ; and whilst thou dost loue thy selfe vnder GOD , and not ouer GOD ; For GOD , and not against GOD : Otherwise , if thou dost loue thy selfe , thou dost but hate thy selfe ; if thou wouldst saue thy soule , thou shalt destroy thy soule ; For GOD is the Soule of thy soule , the Ioy of thy heart , the Strength of thy life , thy Shield and Shadow , thy Sauiour and Deliuerer : Much better were it therefore for a man to leaue his body , and to loose his life , rather then by louing what he should not loue at all , or more then is allowed , to loose and depriue himselfe of GOD , who is the true Light and Life , the Grace and Glory of all our soules , and bodies also . What shall therefore separate vs from the loue of GOD , the Father of our spirits ; the Breath of our nosthrils , the Castle of our comfort , our Rocke of defence , and the Fountaine of Life ? What shall extinguish this Sacred and Celestiall fire of loue vnto his Maiesty within our breasts ? What shall vnloose vs , or cut the cords of our loue , whereby wee are tyed vnto him ? What shall wipe him out of the Table-bookes of our hearts , and blot him out of our memories ? Shall promotions , profites , pleasures , beauty , brauery , tribulations , life , death , men , or diuels ? No , no : nothing : no not the whole world , and all that is therein . What were it to gaine all the world , and to loose thy soule ? What were it to bee Lord of all the world , and to bee depriued of him , for whom all the world was made ? What were it to bee beloued of all men , and yet to bee hated of the GOD of men ? I will therefore loue GOD , keepe GOD ; for hee that hath GOD wants nothing ; but hee that wants GOD , hath nothing . Now because to loue GOD truely , and as euery good Christian ought , is a duety so needfull , equall , excellent , and commodious ; and because men are much abused by their immaginations ( the heart of man being a Sea of subtilty , and a Mine of deceipt , giuen to deceiue and beguile it selfe ) I will therefore propound certaine notes , whereby wee may discerne , if wee loue him truely with a sincere and regular affection ; or whether wee onely draw neere vnto him with our lips , being far from him in regard of hearty loue . First , true loue is not lither , but laborious , Si operari renuerit , amor non est : it if it will not labour it is not loue . What paines will not the Soldier take that affects the victory ? what wil not the worldling do to get or keep riches ? How did Ester labour to saue her kindred & Country-men the Iewes ? Iacob indured the heate of the day , the frost of the night , and want of rest , euen continuall toyle and trauell in a seruice of foureteene yeares , vnder none of the kindest Maisters ( Laban , his name turned , but his nature retained , a very Naball ) and all this for his loue to Rahell . Our Gamesters will sit vp night and day , at dice and cards : Our gallant Dames , out of their loue of brauery , what cost will they spare , what time will they not spend in making , changing , dressing , pluming , pranking ? And is the loue of GOD onely lazy , sleepy , sluggish and vnwilling both to do , and suffer ? It is not doubtlesse . Secondly , hee that loues GOD truely , and with a well regulated loue ▪ will loue GOD , chiefly for GOD himselfe , euen because hee is Good , Excellent , Perfect , and Amiable in himselfe , and not for those Loue-tokens onely , which GOD in loue doth daigne to giue him : For to loue one meerely for gaine , is not to loue him , that giues it , but our selues , that take it . If this bee well considered , it is to bee feared that many men loue GOD , as they vse to loue their friends ; that is , not for their friends sake , but for themselues ; not because their friends are Religious , Iust , Wise , Vertuous ; but because they receiue benefites , as money , meate , credite , and such things by them . But Saint Paul was of a more generous , and truer Spirit : For he saith : I seeke not myne owne profite , but the profite of many , that they might bee saued . And againe , I seeke not yours , but You ; and doe all things , that you may bee edified : And againe , yee haue done well that yee did communicate to mine affliction ; Not that I desire a gift , but I desire a fruit , which may further your reckoning : And yet more fully ; I could wish my sefe to bee sep●rated ( * anathematized ) from CHRIST ( my life , my light , my glory ) For my brethren , that are my kinsmen in the flesh . If they might be receiued , he passed not though himselfe were reiected ; if they might be saued , hee cared not though himselfe were excluded out of heauen : so they might bee blessed , hee could wish himselfe were accursed : Thus the Galatians loued the Apostle : They despised not his trials , not his pouerty , and afflictions , but receiued him as an Angell of GOD , and to haue done him good could haue found in their hearts to haue pulled out their owne eyes , and haue giuen them vnto him . This true loue also was seene in Moses to GOD , and his Country-men : For when they had , in his absence , made them an Idoll , and prouoked GOD against them by their idolatry , insomuch that GOD speaking to Moses said ; Let Mee alone , for I will consume Them , but I will make of Thee a mighty people : ( which was a tempting offer , but marke how Moses took it ) Hee most earnestly besought the LORD to spare them ; preferring their good , to his owne greatnesse , which argued the truth of his loue vnto them ; and intreated the LORD to turne from his wrath , and why ? Least his enemies should blaspheme his Name , and say ; Hee brought them out maliciously to slay them in the mountaines ; esteeming more of GODS glory , then his owne greatnesse , and aduancement . Yea so louing hee was of the people , but especially so iealous of GODS glory , that rather then hee would haue them destroyed , or it eclypsed , hee wisheth himselfe To bee razed out of GODS Booke . So likewise Abraham out of his deuotion vnto GOD is ready at GODS commandement to sacrifice , to slay his onely Sonne , his Hope , and Honour . Indeed this is the nature of a mans sincere and regular loue to GOD , to loue GOD for himselfe , to obey him without scruple , and to neglect ones selfe for the respect of GOD. And though wee ought to loue GOD for those good blessings , which hee communicates vnto vs , ( as a friend his friend for courtesies receiued ) yet wee must not rest there , if wee will proue our loue to bee vpright and sound ; but wee must go further , and learne to loue him for that louely and peerelesse Excellency , and that immense and profound Sea of Goodnesse , which is in him , esteeming those his benefites conferred on vs as certaine streames flowing from the same ; and prizing of them , not so much in their owne worth , as for being effects and tokens of his fauour to vs. Euen as a man should not so much value the good turnes of his friend , according as they are worth in their owne nature , as because they are fruits and arguments of his vertu-full and bounteous disposition . And this is the purer degree or kind of loue , such as was in Iob , who though GOD seemed to bee his Enemy , ( For hee saith that the arrowes of the Almighty were in him , the venome whereof drunke vp his Spirit , and that the terrours of GOD fought against him ; that hee feared him with dreames , and astonished him with visions ) yet did hee continue to loue GOD , and profest that though GOD should slay him , yet his confidence should be reposed in him . Thirdly , whosoeuer shall loue GOD cheerefully , and in conscience of GODS commandement , euen because GOD bids him loue him , hee doth euidently declare the truth of his loue vnto him : For hee , that doth a thing simply because hee is bidden , doth shew a louing and reuerent respect vnto the bidder . Fourthly , hee demonstrates a sound heart , and entire loue vnto GOD , that suffers nothing to dominere within him but his GOD : Not Mammon , not Bacchus , not Venus ▪ not the loue of any Man , not of Himsefe , nor of any other thing whatsoeuer , but deturbs and cast out all , that GOD alone may haue possession of him , and reigne within him : as hee may bee said to bee a chaste and louing husband , who suffers no other to steale away his loue from his lawfull wife , to whom hee hath vowed his loue , and plighted his Troth : Non bene cum socijs Regna , Venusque manent : Nec Regna socium ferre , nec tede sciunt : Lordship and loue will broke no fellowship : Aut Casar , aut nullus : GOD will be either alone or gone : He wil admit no copes-mate ; Hee will not part stakes with any . He will allow thee to entertaine some thing , that shal be subordinate , & vnder him , but none that shall stand in opposition vnto him , or which shall draw against him : If therfore thou permit nothing to draw thine affection from him , it argues thy loue is firme and fast vnto him . Fiftly , as a worldly-minded man doth shew his loue of riches by his vnsatiable desire of hauing more and more : For the more hee hath , the more hee would ; like those two daughters , which cry , Giue , giue ; or like the earth , That ( as Agur saith ) cannot bee satisfied with water So may wee proue our loue of GOD , if whilst wee liue on earth , wee couet to haue more and more interest in ●im , and neuer rest contented , whiles any thing liueth in vs besides himselfe . And as Ahab was tormented in minde for Naboaths vineyard ; and as Ammon was so sore vexed , that hee fell sicke for his sister Tamar : And as the Spouse in the Canticles exclameth : Stay mee with flagons , for I am sicke of loue ; Euen so hee that doth truely loue GOD , is not quiet till hee do enioy him : And because there is no full fruition of Him , till wee come in heauen , therefore if wee truely loue him , wee shall not meete with full contentment , till wee come in heauen : but shall , as that Spouse our Mother , bee Sicke of loue , and wounded with longing after him , till wee doe enioy him to the full . Indeed the sickenesse of minde is not loue ; for loue it selfe is most sweete and pleasing ; but it is the fruite of Desire , which waiteth vpon loue , till loue do perfectly enioy the thing it doth loue : And if delay be made , that it cannot enioy the thing , which it would , as it would , and so soone as it would , then this delay , by reason of the desire , doth engender a certaine griefe and sickenesse in the minde ; which sickenesse , and the desire which doth produce it , shall both end , when that , which is desired is perfectly obtained , and enioyed . But then loue hath that it would : and then ends not , as the desire ; but is at her highest pitch , in all her iollity , and in her proper element , there where shee would bee , and would neuer but bee : Now whosoeuer hath in him this longing after GOD , this sickenesse and griefe to torment and vexe him , ( seeing that heere on earth a man sometimes looseth his feeling of GODS loue vnto him , and neuer enioyes him full● ) hee may assure himselfe that hee truely loueth GOD. And this g●iefe of heart should be so farre from causing diffidence , doubting , or desperation , that a man should rather gather strength and comfort by it : For where this is , there is the loue of GOD ; as there is a loue of drinke , where there is a thirst and earnest desire after it , and a certaine trouble and griefe of soule , because it cannot bee had , or is long a comming : As Dauid saith , My soule thirsteth for thee , my flesh longeth greatly after thee : which argues the desire and languishment of his spirit ; so he likewise saith ; My soule cleaueth vnto thee , which declares his loue . Now he , that loueth GOD , may bee bold to thinke that GOD loues him : And the proper and principall ground of our consolation and saluation is in this , that GOD loues vs ; not in this that Wee loue GOD , in this that GGD is gracious vnto vs , and not in this , That the graces of GOD are in vs. Of which loue and grace of GOD vnto vs , this ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) free-grace of Loue wherewith our hearts are enflamed towards GOD , is an vndoubted token and effect ( as breath is of life , or ice of cold ) appropriated to GODS Elect , and faithfull Children . Sixtly , as the mindes of adulterers runne vpon their harlots , as the thoughts of worldlings are on their wealth ; as the heads of the ambitious are occupied about their honours , as the hearts of Epicures are with their pleasures ; as the braines of Schollers are beate about their bookes ; as the minde of Souldiers is on the victory ; and as hee that loues the Law , hath his meditations in the Law ; O how I loue thy Law ( saith Dauid ! ) It is my meditation continually ; so hee , that loues the LORD is still musing and thinking of him , of his Grace and Glory , his Power and Prouidence , his Truth , Iustice , Mercy , &c. His Head is on him , his Heart goes with him , his Spirit is present with him ; For the soule is present as well ( Vbiamat , as vbi animat ) where it loues , as where it liues and lisens : As GODS loue to vs made come downe ( as it were ) to vs ; so our loue towards him , makes vs go vp to him , as his loue to men made him conuerse with men ; so mens loue to GOD , makes them conuerse with him : And as his loue to vs makes him present with vs to helpe and guide vs ; so our loue to him makes vs present with him to cleaue vnto him , and to follow him . His loue causeth him to thinke on vs , and our loue maketh vs to thinke on him : So that hee which in heart is present with him , and doth meditate and thinke often on him , may bee assured that the loue of GOD is in him . It is true , a man cannot but bee where GOD is , because hee is euery where ; Doe not I fill heauen and earth , saith the LORD ? Yet this presence is rather absence , when our heart is absent ; euen as his presence is but absence , if his loue be absent : A friend is then present , when hee is at hand to helpe , and his thoughts are to relieue ; and hee loues truely , whose heart is present with his Loue continually , not letting it to slide out of his memory . Seuenthly , hee that is not fickle and inconstant in his deuotion and deuote affection vnto GOD , may know that hee loues him truely : I say , if hee loue , like a true friend , At all times , as wel when the whether is foule as faire ; in winter , as well as in Summer ; when the heauens are blacke , as well as when the Sunne doth shine : For onely true loue is constant , it accounteth nothing hard , nothing grieuous , and intolerable . Fel. quod amarum est , id m●l faciet : It will make gall , which is bitter to bee sweete as hony : Periculis insultat , mortem irridet : si amor est , ●incit omnia : It contemneth dangers , it scorneth death ; if it bee true loue , it ouercommeth all things , insomuch that though the louer may bee kil'd , yet Inuictiu moritur , ●ee dies vnvanquished : as wee see in the Martyrs , whom neither pleasure , profite , nor promotion , on the one side ; nor any torture , or cruell kinde of death on the other ; could beguile , inueigle , astonish , or deterre : But through their loue ( by Him , that did enable them ) they conquered , and contemned all things , stucke fast to GOD. Eighthly , the keeping of GODS Word ( in the minde to remember it , in the heart to beleeue and embrace it , and in the life to liue by it ) and a contention of Spirit to obey his Precepts , is an infallible argument of true loue vnto him . This is the loue of GOD ( saith Saint Iohn ) that wee keepe his Commandements : A child by obedience demonstrates his childe-like affection vnto his parents : Hee shewe● his loue and loyalty to the King , which makes account of his Edicts and Lawes : In vaine doth a seruant say hee loues his Maister , except hee bee carefull to obey his will. So then , hee that liues in any knowne enormity , and preferres his gaine , pleasure , credite , and fauour with men to GODS Commandements , doth plainely shew that hee wants the loue of GOD : without which his Loue , his Baptisme , hearing of Sermons , receiuing the Communion , and all his faire showes will stand him in no steed , but rather further his condemnation : And one thing more I adde ; although hee do many deeds , in appearance good , and seeme to keepe sundry precepts , yet it is not of loue vnto GOD ( without which his doing and keeping shall not bee remembred in the world to come ) but for some other reason , if hee shall in the meane while addict himselfe vnto some one sinne , which hee knowes to bee a sinne : For the power of true loue is such , as it will moue a man to humour his friend in euery lawfull and conuenient thing : and he giues not his heart , that is disposed to thwart and resist him ( especially being his Gouernour ▪ ) in anything , that 's honest , and not vnseemely : But GOD is our Supreme Moderator & LORD , and all his Commandements are lawfull and good : For his Will is the rule of Law , and reason ; and all his Commandements ate according to his will. To conclude , GOD will be loued in his Church , in his Ministers , in his Chil●ren , and finally in that his beloued Sonne CHRIST IESVS , so as that they , which hate these , loue not him . First , for the Church , by which I vnderstand not so much the Catholique Church , ( which is the Mother of vs all , and which whosoeuer loueth not as his MOTHER , loueth not GOD as his FATHER , and so will proue himselfe to bee some Bastard-plant ) as I meane all True visible Chu●ches , or Congregations : And such I call True , which GOD hath honoured with True Doctrine ; or meanes sufficient vnto saluation , and with such men , as haue a True Power , or authority , to Minister , and Dispense the same . Now heere , I say , whosoeuer loueth such a Church , because shee is such a Church , whosoeuer loues her for GOD , and in GOD , without doubt it argues his loue to GOD. Hee that loues a Ring for the Diamond , ●hat is set in it , or for the worke-man , that made it , questionlesse hee loues ●he Diamond , and the Worke-man much more : So certainely , ●ee that loues a Church for the Word and Sacraments , and power ●f GOD , that is in her ; and because shee is the Church of GOD planted by his gracious blessing , doth much more loue GOD : Surely that thing , for which wee loue an other thing , that wee cannot hate , but loue . On the contrary , if thou shalt hate a true Church of GGD , how dwelleth the loue of GOD in thee ? Thou wilt say , I know , that i● thou wert assured that shee is a true Church , thou weul●st not hate her , but ioyne vnto her . I say , againe , art thou sure that the Church , which thou hatest , is false ? If thou beest sure of it ▪ if thou darest pawne thy soule vpon it ( but be sure thou beest sure ) then auoide her , depart out of her , giue her a Bill of Diuorcement , let her go : But if thou beest not sure , hate her not , seuer not thy selfe from her . Wilt thou hate and leaue her most certainely , whiles thou art not certaine what to iudge of her ? Thou dost not see her Truth ; but canst thou spye her falshood ? A blind man cannot see the Sunne at Noone , but they which ca● see , may see her : But what if a man bee so blind , a● that , because hee doth not see the Sunne himselfe , therefore he thinketh the Sunne is seene of none ? And what if thou , with a few more , as blind as thy selfe , dost hate and forsake a Church , because yee do not see her Truth ? I say , what if all her Sister-Churches in Europ● , besides your selues ( which were borne within her iurisdiction for the most ) will say shee is a true Church of GOD ? Whether are they to be beleeued or yee ? Or do yee thinke that all they are blind , and that ye are the onely men , that see ? Well let vs beware , if we think that we loue GOD , let vs shew our loue vnto him by louing of his Church . Secondly , GOD is to bee loued in his Minist●rs , which are called the Men of GOD , a●d Saints , by reason of their holy Office and authority , which GOD hath sanctified and set apart vnto himselfe : And this their Function and Ministery , is not onely Sanctifyed , but Sanctifying , and Sauing . Now whosoeuer doth l●ue these Saints , as Saints , doth loue God the Sanctifier of them : Hee that loues this Office simply , doth loue him that hath ordeined it : Hee that loues the man of GOD in this Name , doth vndoubtedly l●ue G●D the MAISTER . Hee that loues a Minister meerely for his Ministery , or as Saint Paul exhorteth , F●r his worke sake ; hee , no question loueth GOD , whose seruant hee is , and for whom hee worketh . On the contrary , they that loue not the Mi●ist●r for his Office and Labours , but rather malice and molest him , bec●use hee P●eacheth the Truth , w●ich they distast ; or confuteth errours , that they foster ; or reproueth their sinnes , which they delight in ; as ignorance , pride , drunkennesse , prophane swearing , violating the Saboath , contempt of the Ordinances , and Church of GOD : these men without doubt are offended at GOD , and did hee come himselfe in the shape of a Man , they would deale with him , as they deale with his Messengers . But thou wilt say , thou for thy part dost loue thy Minister ; I aske thee , Dost thou loue him euen because hee is thy Minister , because hee hath authority ouer thee in GOD , for the benefite of thy soule ? If thou dost loue him simply in this respect , ( but do not delude thy selfe ) surely ●hy case is good , thou louest GOD ; Receiuing him , thou receiuest GOD : But to loue a Minister , for his Parentage , Alliance , Riches , Aduancements , and such worldly considerations , is no token of loue to GOD , it is not to loue the Minister , but some circumstances belonging to him . The loue of the man for his Office , or for his carefull execution of it , is Diuine , a note of loue indeed vnto GOD : And to contemne , or persecute , him , for his very place and power , or the faithfull dischargement of it , is diuelish , and argues the loue of darkenesse : Hee that that hates the seruant , how can hee loue the maister ? They that hang head , looke vnder the browes , stampe , and storme , at them , that deliuer but their Maisters errand , euen for the very doing of it , they do it to the Maister , that did appoint and send them : And refusing or disgracing the men , they dishonour their Maister . But when I say GOD is to be loued in His Ministers , mistake not the men : For those are his True and Faithfull Ministers , which are sent by GOD , and who deliuers their Maisters Errand , and not in steed thereof their owne errours . For though hee should deliuer GODS Message , and adminster the Sacraments , yet if he haue no power , no authority committed vnto him by GOD , hee runnes vnsent . And though he haue a sending , yet if hee do not that Message , which GOD appoint● him , but brings some * Nouelty , coy●ed in the braine of man , hee abuses his power ; if hee defile , or mangle , the Sacraments , hee transcends his bounds , and transgresseth his authority , and therefore is to bee reproued , and auoyded . Thirdly , GOD is to be loued in his Children . All godly men haue the Name of GOD called vpon them , and a new Nature created in them , and are become holy , through the worke of the HOLY SPIRIT in them . Now hee that loues a godly man for his godlinesse , a Saint for his Sanctimony , a new Man , for his new Nature ; questionlesse , the same man loues GOD , who is the Authour of it . O● the contrary , if any man say , I l●ue GOD , and hate his brother , hee is a lyer , ●or how can hee , that loueth not his brother , whom hee hath seene , loue GOD whom hee hath not seene ? Hee that hates , dislikes , and persecutes his brother for the Truths sake , for Vertues sake , for that new Nature which his FATHER hath created in him , and because hee liues not so riotously , as himselfe , doth hate , dislik● , a●● p●rsecute the FATHER Hims●lfe . Therefore CHRIST saith : Saul , Saul , why persecutest thou mee ? Whereas not hee personally ; b●t his Seruants and Confessours , were persecuted of him . And if thi● bee true , which is most true , That Euery one , which loueth him which did beget , loueth him also , which is beg●●ten of him : Then certainely hee , which hates him , which is begotten , hates him also , which did beget him . Let men therefore take heed ; for he that loues GOD , cannot but loue a good man for GOD : and hee that hates the godly , hates GOD , whose Image hee sustaines : He that hates true Deuotion , true Zeale , and a Sober Conuersation in man , will neuer bee able to excuse ●im of ●a●red vnto GOD the Worker of them . There is a brood of men ( or of diuils rather , in the shape of men ) such as Dauid speakes of , which are aduersaries to their Neighbours . Because they follow goodnesse : These are enemies to GOD , whatsoeuer they thinke of themselues : Of such the Psalmist speaketh , when hee saith ; Surely GOD will wound the head of his enemies , and the hairy pate of him , that walketh in his sinnes : And againe , They that hate Syon shall bee all ashamed and turned backeward ; they shall bee as the grasse on the house tops , which withereth afore it commeth forth . It were good for them therefore to take vp betimes , and to turne their hatred into loue . There is , I confesse , much loue in the world , such as it is ; Naturall loue , Ciuill loue , Dom●sticall loue , Matrimoniall loue , Fleshly loue , Worldly loue , Pot-loue , Humane loue , but little godly charity is seene among vs : For who loues godlines in a man ? Who seekes GOD in his Neighbour , Friend , Childe , Seruant , Familiar ? Who studies and striues , that Religion , Iustice , and true Christianity should flourish in his Children , Seruants , Friends , and Neighbour● ? I doubt not but Turkes , Moores , and other Pagans , loue Religious and true Christians sometimes , as I am perswaded some of our Marchants , and their Factors are , that liue and trafique with them ? But loue they their Religion , do they lou● them for their Christianity ? No , no : they could wish them as superstitious , as themselues : If therefore thou wilt giue an infallible demonstration of thy loue to GOD , loue thy brother for GOD , and in GOD , loue his Piety , his Christianity , and pray that the Kingdome of GOD may be planted , and establ●shed in him . And as all me● should shew their loue vnto GOD by louing of his people : so especially the Ministers of GOD ; which they shall doe by their dilligent and faithfull feeding of them . Therefore our LORD will haue Peter expresse his loue vnto him by feeding his Flocke : Peter ( saith he ) louest thou mee ? Feed my Lambs , feed my Sheepe , Feed my Sheepe : Pasce mente , pasce ore , pasce opere , pasce animi oratione , verbi abhortatione , exempli exhibitione . Feede them ( saith Bernard ) with thy minde , Feed them with thy mouth , feed them with thy worke , feed them with the prayer of thy heart , with the exhortation of the word , with setting them a good ensample . What other thing ( saith Saint August . ) is this , If thou loue mee , Feed my sheepe , then if it had bene said● ; If thou loue mee , do not thinke to feede thy selfe , but my Sheepe ; Fe●d them as mine , not as thine ; seeke my glory in them , not thine , my Lordship , not thine , my gaines , not thine : Which speech when Saint Paul , ( as Chrysostome speaketh ) had heard was vttered to Saint Peter , hee studied to declare this loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen in the superlatiue degree : And vndoubtedly doubtedly there is no Minister , which doth truely loue GOD , but hee will bee carefull to feed the people of GOD , which are the Sheepe of His Pasture , committed to him , and Depending on him . And hee , that onely looketh after the Fleece , but leaueth his Flocke at sixe and seuens , doth bewray his loue of the world , but declares no loue to GOD. Finally , GOD will bee loued in his Sonne IESVS CHRIST , the Sonne of the Virgine Mary : For he that hateth me ( saith CHRIST ) hateth my FATHER also . Except yee beleeue that I am HEE , yee shall die in your sinnes . Which shewes the fearefull estate of vnbeleeuing Turkes , Iewes , and Pagans . And most worthy is hee of our loue : For hee is White and Ruddy , the chiefest of ten thousand , and wholly delectable . Being GOD hee hath married our flesh , Hee came downe from heauen , that wee might go vp to heauen ; Hee serued , to make vs free ; Hee became poore , to make vs rich ; Hee was made a curse , that wee might bee blest ; Hee died , that wee might liue ; Hee was Crucified , that wee might bee Crowned : And that our loue vnto him might appeare true , let vs try it by these two notes . First , by our care to know and keepe his Lawes euen to the death . For , saith CHRIST , If yee loue me , keepe my Commandements : Hee that keepes them loues mee , Hee that loues mee not , keepeth not my words . If wee breake them at our pleasure , and preferre our gaine , or gaming , or any thing else to them , truely wee loue him not : For did wee indeed loue him , wee would bee loath to offend him , and would make more estimation of Him and his Word , then of any earthly thing . Secondly , try thy loue to CHRIST by thine endeuour to bee Like him : For true loue causeth imitation . CHRIST was the mirrour of Mercy , very Meeke , Humble , Patient , and Zealous of GODS Glory : Hee went vp and downe doing good : Hee prayed for his persecutors , FATHER fogiue them . Canst thou for CHRIST pray for thine enemies ? CHRIST forgaue thee , wilt thou for CHRIST forgiue him , that wrongs thee , that reuiles thee to thy face , that bites thee behind thy backe , that scornes thee , hates thee , troubles thee ? If thou dost , thou louest him ; but if thy heart bee so great , thou wilt not , where is thy loue ? For vnderstand thus much , where CHRIST is loued , there CHRIST loues , where CHRIST loues there he liues , and where hee liues , there the flesh , with the lusts thereof dies ; so then hee that liues out of Charity , in the spirit of rancour , hatred , and reuenge , and will not controule his corruptions , hee is not CHRISTS , CHRIST liues not in him , he liues not in CHRIST , he loues not CHRIST , hee loues not God , but is in the state of death , how well soeuer hee conceiueth of himselfe : For tell me , dost thou thinke that CHRIST liues in an heart of Oake , of Adamant ? No , no , but in an heart that is humble , meeke and louing . And what thankfulnesse , what loue is shewed vnto CHRIST , when thou wilt not pardon him , whom CHRIST doth pardon , when thou wilt not forgiue him , whom CHRIST hath died for , when thou wilt not vouchsafe him thy pardon , to whom CHRIST hath giuē himselfe , when thou , I say , thou wilt not forgiue , CHRIST hauing forgiuen thee , and hauing giuen Himselfe vnto thee , yea and thy selfe vnto thy selfe , for by thy sinnes thou hadst lost thy selfe : Certainely therefore thou must forgiue for CHRIST , or else ( beleeue it ) thou dost not loue CHRIST . Let v● therefore deale truely with our selues , examining our hearts and practises by the fore-named notes , and wee shall easily see whether the loue of GOD , and of his Sonne CHRIST IESVS bee in vs ; or whether the loue of the world , and of our selues , beare sway with in vs. And so much concerning the Loue of GOD , to which we are exhorted . The reasons , which the Psalmist vseth to perswade vs to this duety , follow : One is drawne from the Louing and courteous dealing of GOD with them , that are faithfull in their loue and seruice to him ; the other is taken from the seuerity of his Iustice against those , that out of pride and obstinacy cast of his yoke , and care not for to loue and serue him . The former is set forth in these words . The LORD preserueth the faithfull : A man may bee said to bee faithfull in a double sense : First he , that beleeueth in GOD , and giues credite to his Word , is a faithfull man ; and to this Faith , diffidence , and incredulity is opposed ; and by this kind of faith a man laies hold vpon the mercy of GOD in CHRIST for his Iustification . Secondly , hee that may bee beleeued for his truth , hee that is iust and true in his words and dealings , is a faithfull man : For faith ( Fides ) is of , fio , to be done : Fac quod dicis , & fides est , do what thou saist , and it is Faith , saith Saint Austen . Then ( saith Gregory ) are wee truely faithfull , if what wee promise in word , wee performe in deed . To this kind of faith , treachery , falshood , and hypocrisie is opposed : So that he that doth truely loue GOD , and is a faithfull keeper of his Doctrine , and forgets not his promise to him in his Baptism● , but is carefull and studious to performe it , hee may bee said to bee a faithfull man. Such a faithfull man was Caleb , Who followed GOD still , and had another Spirit , then those tempting and disobedient Israelites had , which were not suffred to enter into Canaan . Such a faithfull man was Moses , who was faithfull in GODS House : Such a one was Dauid , of whom GOD spake saying ; I haue found Dauid the son of Iesse , a man after mine owne heart , which will do all things that I will : Such were Zacharias and Elizabeth , that walked in all the Commandements , and O●dinances of GOD , without reproofe : Finally , such were all the Martyrs of CHRIST , who rather then they would betray his truth , and make shipwracke of their faith and conscience , indured all manner of torments , and refused no kinde of death which was deuised for them . Now those that are thus faithfull , GOD doth preserue them , saith Dauid : Sometimes hee preserues them by vouchsafing them deliuerance from dangers ( as in his Wisdome he sees conuenient ) whiles they liue heere : as hee preserued Noah in the Floud , Let out of Sodome , Dauid in many dangers , Daniel among the Lyons , the three Confessours in the fire ; our Religious King , with many others , from that infernall Powder-plot , of the Papists ; and infinite are his sauours of this kind . But further , hee pre●●rueth the saithfull as concerning their soules , and the spirituall and eternall happinesse of both body and soule : For hee hath engrauen them vpon the palmes of his hands . Hee will Neuer turne away from them , to doe them good , but gards them by his power through faith ( as Saint Peter teacheth ) vnto saluation , that in the end they shall attaine to the end of their faith , the felicity of their soules without end . This should stir vs vp to loue this good GOD , and to shew our selues faithfull to him in our seruice ; the Crowne of life is promist to the faithfull , wee desire faith of GOD , and exact it of others , let vs then bee faithfull our selues . This faithfulnesse may bee demonstrated fiue waies . First , by being carefull to know the will of our Maister , and diligent to keepe all his Precepts : For if wee will not endeuour to please him in all things , but will bee Licentious Libertines in some things , wee are very Herods , hypocrites and disloyall , our hearts are not vpright with Him , but do go an whoring after our owne desires : Hee is no faithfull seruant , which will do but what hee list himselfe . Secondly , faithfulnesse is seene in trouble : If thou bee faint in the day of aduersity , thy strength is small . A friend that forsakes in affliction , was no friend , but of himselfe : So hee that shall forsake GOD , deny his Truth , embrace errours , by reason of persecution , doth betray GOD to his power , and shewes a false and vnfaithfull spirit hath possest him . Fidem nemo vnquam perdit , nisi qui non habet : No man euer looseth faith , but hee that hath it not : For Faith ( if it be not feyned ) is very valorous and trusty : Nulla necessitate ad fallendum cogitur , nullo corrumpitur pramio : It is compelled to falshood by no necessity , it is corrupted by no reward ; Vre , coede , occide ; Burne , beate , kill , do what you will , it will not perish : It is like Camomill , which being troden vpon smels , the better : or like the Chrysoprasus , which ( as Zanchy writeth ) shines more cleerely in the darke , then in the light . Thirdly , a faithfull seruant will delight to saue his Maisters gaine , and is glad to see his Maisters customers increase ; euen so hee , that is faithful-hearted towards GOD , will reioyce to see his Kingdome flourish , his Word receiued , his Lawes obserued , his graces esteemed , and his Customers or Chapmen , that come to buy them of him , multiplied . Fourthly , if a Maister shall allow his seruant time to dispatch all his owne businesses , but withal appoint him a certaine time to doe him seruice in : if this seruant shall not onely spend his owne time ( alotted him by his Maister ) as hee list himselfe , but will also mis-●pend that time , which his Maister commands him to spend for him , mis-spend it ( I say ) in idlenes , leudnes , gaming , wickednes or otherwise vpon himselfe , and not vpon his maister , this seruant is vnfaithfull to his maister , and ( as I thi●k● ) if hee will not breake this c●stome , his maister will not keepe him , but turne him packing . So are t●ose v●faithful vnto God , that prophane his holy Sabboth , which hee hath sa●ct●fied for himselfe , by their merchan●ising , gadding , gaming , rioting , and such proph●ne behauiour . And I feare , tha● if th●y will not mend these manners : S●d vox faucib ●● h●r●t On the contrary , they that are carefull to spend their maisters time in their maisters worship , as in prayer , reading , hearing , m●ditation , singing of Psalmes , doing the workes of mercy , and the like , these shew themselues faithfull to him : and as they are carefull to keepe his S●bboth on earth before him , so shal they certainly celebrate an euerlasting Sabboth in heauen with him . Finally , a seruant is not therefore to be counted faithfull , because hee is entertained in his Maisters house , and weares his cloth , and eates his meate , and heares him speake : For say he be not afraid to displease him , suppose he shall corrupt an● peruert the mindes of any of his fellowes , and bring them to be stout and saucie , or lazie and vntrue ; and imagine he doth secretly cōspire with his Maisters foes , and do seruice vnderhand , or openly for them , will yee say that this is a faithfull seruant , or rather a Fals-hearted and wicked Knaue ? So , euen so a man is not presently to bee counted faithfull and true to God , because he is admitted into his Ho●se , which is the Church , because he is baptized , which is his liuery , because hee is called or reputed his seruant , because hee receiues the Sacrament , which is ( as it were ) his bread , because he heares his maister speake vnto him in his Ministers . For we may say of a Christian as Saint Paul saith of a Iew , and of Baptisme , as he speakes of Circumcision . All they are not Israel , which are of Israel : neither are they all Children , because they are the seede of Abraham . He is not a Iew which is one outward ; neither is that Circumcision which is outward in the Flesh : but he is ●lew , that is one within , and the circumcision is of the Heart , in the Spirit , not in the Letter , whose praise is not of Men , but of God. So we may say , euery man is not faithfull vnto God , that is counted or called Godly , but he that proues his heart and practises vnto God. He is not faithfull , that is come of faithfull parents , vnlesse he partake with them in their faith , as well as in their flesh . A man is not indeed a Christian , because hee is so named , or reputed , except he be flesh of Christs flesh , and bone of his bone , except he bee annointed with the Oyle of gladnesse , and haue the Spirit of Christ to rule him . Neither is that Baptisme which stands in water onely , ( Flumine , non Flamine : ) For true Baptisme is to be baptized with the Holy Ghost and Water , with the bloud of Christ as well as with water . Neither hath he any benefite by the Sacrament , that doth not receiue ( Panem Dominum ) the Lord , who is the bread and staffe of our soules , as well as ( Panem Domini ) the bread of the Lord , which the Lords Steward doth dispense vnto vs. Those therefore , that feare not Gods displeasure , that would seduce his seruants from their allegeance to him , that are at a league ( as it were ) with sinne , and conspire with Sathan , and doe him seruice , all these whatsoeuer , notwithstanding their place in the Church , their hearing of Sermons , their comming to Church , and receiuing of Sacraments ; and al-be-it they bee called Christians , and called godly , the truth is , they are not faithfull vnto God , but false-hearted wretches . On the contray , those are truly faithfull which truly feare God , which counsell and encourage their fellowes to bee faithfull to him , and which doe truly hate Sinne , Sathan , and the World , and are at no league or couenant with them , but keepe continuall watch and ward ouer their hearts , lest they should bee surprised and drawne away . And thus we haue seene the first reason that Dauid vseth to moue vs to the loue of God , because he preserues them that are faithfull to him : and therefore if we desire his preseruation , or if we will shew our selues thankfull to him for preseruing vs , or if we doe take delight in that his so sweet & good disposition , who is by nature prouident ouer , and carefull for those that loue him , and are faithfull to him , it behoues vs much to loue him : and let vs bee assured , that except we loue him truly , we do not t●uly loue our selues ; but certainly we doe cleane forget our selues , if we fo●get to performe this duety to him : yea , wee haue lost our selues , vnlesse wee haue him to liue in our hearts by loue . O Loue ! what shall I spe●ke i● thy commendation ? Magnaes , & pr●uales , thou art great in power , and preuailest . Thou art str●ng as Death , powerfull as the graue , thy coles are fiery ▪ thy fl●mes v●olent , the waters cannot quench thee , the flouds cannot drowne thee , thou doest subdue mine vnde●standing for God , thou bringest mine ambitious and vnruly conceits into bondage vnder Christ , thou leadest me Captiue , yea thou kilst me , that he may liue within me . Thou art a Fire to purifie my minde from drosse by meditation on him . Thou art a Light to comfort and enlighten my soule with those louely vertues that waite vpon thee . Thou art Hony to sweeten my soule with the feeling of Gods fauour , and to make sweet vnto my soule , those ordinances of life and godlinesse which hee hath erected in his house . Thou art Wine to make my soule glad by enioying my God , my Sauiour , whose goodnesse is equall to his greatnesse , both of them infinite and vnmatchable . If I loose thee , I loose my selfe , my soule , my Sauiour . If thou liue in me ▪ I liue my selfe , nay I dye , but God my Lord and Sauiour doth liue within me . And this is the Psalmists first reason to incite vs to the loue of God. The second is taken from his seuere iudgments against the Proud , which will not stoope to God and his Law , but are disobedient to him , and by their pride and insolency trouble and misufe other men better then themselues . The Psalmist saith ; God Rewardeth aboundantly the proud doer : that is , hee punisheth him for his pride with manifold and grieuous puishments . Pride ( which is hatefull before God and Man , as Syracides speaketh ) is a certaine vice , or swelling of the heart , whereby we count our selues worthy of more honour and dignity then there is reason , by reason of an ouer-weening opinion of our selues , imagining that we haue those good things which we haue not indeed , or that we haue them in greater measure then we haue . Now a man may shew pride either against God , or against man. Against God , pride is shewed many waies , some whereof I will declare , that the madnesse of men may appeare vnto you . As first , when a man imagines himselfe to be God , and would be so conceited of men , as Caligula , who ( being an open mocker of all religion ) at length fell to thinke there was no other God then himselfe . Secondly , when men imagine , that what they haue , they haue it of themselues , or that , if God giue them any thing , it is for their deserts . Thirdly , when men in their hearts say : He shall not raigne ouer vs , who shall controll vs ? and so contemne the ordinances of God , his Word , his Sacraments , his Ministers , their Work. their power . Fourthly , whē a wan shal thinke he is perfect , breakes not the Law , and is able to do good deeds , whereby he shall merite euerlasting life for the worthinesse of them . Fiftly , when men imagine they can doe good workes by their owne strength : or when in heart they say , we will do this and this , who shall let vs ? we will goe thither , or thither , who shall hinder ? Sixthly , when men will disobey the will of God vnder pretence of humility , as they that plead for their prayers to the Saints in heauen , because they say , it is a point of humility , to come to so great a King by such meanes : whereas God saith : Call vpon me in the time of trouble . And Christ accordingly , Come vnto me yee that are heauy lad●n , and I will ease you . Lastly , when men will murmure against God , and are angry with him when he doth afflict them . Pride against Man discouers it selfe many wayes : for the proud person enuies the good of another , as if he deemed himselfe either onely worthy , or else the greatnesse of others to hinder his . He will acknowledge no superior , nor equall by his good will , as Agamemnen and Pomp●y , he vseth his equals as inferiors , his inferiors as seruants , his seruants as beasts : hee thunders , lightens , crackes , threatens , his words are great , his lookes bigge , he is mad if he be not applauded : and as for humling himselfe to any man sincerely , he knowes not how : if hee giue backe , it is but to fetch a better leap : if hee stoope a little , it is but to vant and climbe the higher . If he be below , he will not patiently tarry till one come and bid him sit vp higher ; but he will worke by indirect courses , as by bribes , or slanders , or ( it may be ) poysons ; nothing being so horrible in his eye , as a meane or low degree . And when he is climbed vp , he pluckes vp the ladder after him , if he can , that no man shall come vp after , or but such as he pleaseth . To these proud and haughty persons God opposeth himselfe , these he resisteth , these he throweth from their pinnacles , and tumbles downe head-long , shakes with his whirle-windes , strikes with his lightnings , beats with his thunder-claps , turnes vp their roots , and punisheth them ( when he pleaseth ) very seuerely , openly , and ( as Dauid saith here ) ▪ Abundantly . But let vs see some iudgements of God vpon the Proud. The wicked Angels for their pride were banisht out of heauen , and are vnder wrath . When our first Parents would haue been check-mate with God by pride , they brought a downfall of themselues and children . The builders of Babel for their pride were scattered , and their tongues confounded . Haman by pride brake his necke . God ouerthrew that vaunting Giant Golias by Dauid , then when he was in the top of his iollity . God threatned to visit the fruit of the proud heart of the King of Ashur , Senacherib , and his glorious and proud lookes , because he said : By the power of mine owne hand haue I done it , and by my wisedome , because I am wise : and so he did , for by his Angell he kild in one night , an hundred fourscore and fiue thousand of his Army , gathered against Hezekiah , and not long after his owne sonnes , Adramelek , and Sharezer slue him as he was in his Idols Temple worshiping of Nisrech his God. Proud Nebuchadnezzar for his pride was banished the company of men , and depriued of his kingdome : and after , comming to better sense , he could praise God , and say , That those which walke is pride he is able to abase . Proud and bragging H●lofernes by Iudith lost his head : so likewise was that wicked and insolent Antiochus met withall , as he had deserued , his head being first well battered with stones , and afterwards cut off . The iudgements of God vpon Pharoh for exalting himselfe against God , and in his people , were many , and famous . Timotheus the Ateenian neuer prospered in any enterprise , after he had in his account giuen to the state , often intermingled this speech ; And in this fortune had no part ; so disclaiming Gods prouidence , and sacrificing to his owne nets . Apryes a king of Aegypt , which gloried that neither God nor Man could put him by his kingdome , was afterward strangled . Caphaneus , when he had said , that he would ouerthrow Thebes , Inuito Deo , whether God would or no , was strooke with lightning . Aiax said , that Cowards could win with the helpe of God : But I ( saith he ) wil win this glory without God : not long after God punisht him by permitting him to kill himselfe with a sword , which he had receiued of Hector . Herod Agrippa for not giuing glory vnto God , when the people madly flatter him in their acclamation , The voyce of God , and not of Man , was suddenly smitten by Gods Angel , and eaten of wormes , and so ended his life . Simon Magus also to nuzzle the people in their foolish opinion of him , who for his wonders thought him to be a God , boasted that hee would flye into Heauen : and as he was in his flight , Saint Peter commanded the wicked spirit , by whose helpe he flue , to throw him downe , so that he fell , and was bruised to death . Alexander the great was also sicke of this disease : for he practised with the Priests at the Oracle of Hammon to be pronounced the Sonne of I●piter : but not long after hee was wounded in India , which made him confesse hee felt the infirmities of a man , and a little after being returned to Babylon , as he was there in all his pompe and iollity , he was poysoned in a banquet after supper , and so dyed . Emp●docles desirous to be counted an immortall God , threw himselfe into Aetna , where he perished . Domitian likewise was so blinded with pride , that he would be called a God , and worshipped : but how did God reward him ? He was slaine of his seruants with daggers , by his wiues consent , in his priuy chamber : his body was buried without honour , his memory cursed , and his trophies defaced . Demetrius , Alexanders successor , was by the foolish Athenians entitled a Sauing God , and had a Priest to doe Sacrifice vnto him , which honour he liked well of : but how did God like of it ? He spoyled a number of his ships with his wind●s , he ouerthrew him in battell by Saleuchus , and after this suffered him to stuffe himselfe so ful with vittails , that he burst in sunder . To all these we may adde those , that haue by their deuises counterfeited lightnings and thunders , that they might be feared as Gods , as did Alladius , a king of the Latines before Romul●s , and a certaine king of Elide : both which were notably punished for their insolency by that God into whose th●one they would haue aduanced themselues . For Alladius had his house fired with true lightning , and ouerthrowne with a tempest of raine , together with the ouer-flowing of a pond hard by it : so that he perished by fire and water , being both burnt and drowned all at once . The other was destroied with a thunder-bolt from heauen , and so suffered a iust punishment of his wicked pride . Histories furthermore report , how Q●eene Venda , daughter to Gracus the famous King of Poland , out of her proud & stately nature , refused to be ioyned in marriage with any ; and at length , least her fortunate gouernement should bee disgraced by some vnlucky mishap , and so her pride eclypsed , to preuent this feare , desperately cast her selfe from an high bridge into the Riuer Vistula , and so suffered the punishment of her proud and stately minde , by a shamefull and base death . When Ierusalem was taken by Herod and Sosius there was a Iew , that had hid himselfe in a Caue with his wife and seuen children ; to whom Herod offered both life and liberty , if hee would come forth : But hee , out of the pride and wilfulnesse of his spirit refusing this offer , first threw downe his children from an high Rocke , and brake their neckes , then flung his wife after them , and lastly cast himselfe after them ; a fearefull spectacle of a proud and obstinate spirit . And ▪ many waies doth the LORD meete with the pride of men ; sometimes giuing them vp to hardnesse and impenitency of heart ; sometimes bringing them into disgrace and open shame , and opprobry ; sometimes suffring them to fall into other sinnes , whereby the lawes of men take hold of them , either to depriue them of their liues , or of their places , offices , and honours : One way or other hee doth vsually punish them , euen i● this life , to say nothing of those punishments of the life to come . And his mildest and most mercifull corrections of them are , when either by cutting their combes , and abasing them by some notable affliction , hee teacheth them by his grace to confesse their pride , and to see their weakenesse ; or when hee suffers them to fall into some grieuous sinne , at which by his grace , hee makes them to blush , and moues them to distast their proud opinions of their owne strength , and to seeke in all humblenesse of heart for his assistance and protection . By the former meane hee schooled Nebuchadnezzar : and by the latter Saint Peter , who by his fall did learne euer after , not to va●nt , or build , vpon his owne strength , but to depend vpon the grace and aide of GOD. Now the consideration of these things teacheth vs these two duties . First to detest , eschew , and abandon pride ; Then which nothing is more foolish , more base , more inhumane , more impious . For what can bee more foolish , then not to see how fraile , and brittle , all the things of the world are , how soone all things are changed , and by what suddaine , and grieuous chances men are depriued of their riches , glory , greatnesse , and life it selfe ? What can be more base and abiect then to haue the minde pinned and nayled to the ground , and not to looke on heauenly things and eternall , but earthly and momentany , and to bee puffed vp with wealth and honours , mortall and vaine things , that delight to flit , and change their Maisters ? What more inhumane and lesse beseeming the state of man , then to contemne and skorne others , and ●steeme all as Cyph●rs in comparison of themselues ? What more vngodly , then to glory of riches , honours , dignities , noblenesse of birth , wit , strength , beauty , vertue ; as if they were not ●he free-gift● of GOD ▪ as if men were not obliged to him for them ? Againe , what more iniust then pride ? For a proud man ascribes more to himselfe then is due , and takes that from others , which is due vnto them . What more contentious then pride ? Therefore Salomon saith , Onely by pride doth man make contention . Pride hath euer beene a setter on foote of all heresies and schismes , that euer were in the Church ; and is a notorious Make-bate in Common-wealthes , Kingdomes , Citties , and priuate houses . Harder it is for a man to keepe peace with the proud , then with any ; and impossible it is for one proud person to agree sincerely with an other , except peraduenture in such a case as this , when as one , out of his pride , will endure no man to bee aboue him , and another being proud of humility , or humiliation rather , will not like that any should be vnder him : These two perhaps may liue friendly together , being though both proud , yet in a different respect . Finally , what can be more mishapen and ougly then this vice of pride , which makes a man vnlike to GOD ( whom to bee like is mans greatest Honour ) and like to the deuill , who is the father of pride , and by pride ouerthrew himselfe ? What more certaine signe and effectuall worker of any mans ouerthrow , then pride ? Pride goeth before destruction ( saith Salomon ) and an high mind before a fall . What more hatefull and wastefull enemy to all vertues and all good things , a man hath then pride ? By p●ide a man is spoyled of them all : Therefore as men take heed of Theeues , that rob and spoyle , so and much more should wee beware of pride ( Quae insidiatur bonis operibus , vt pereant ) which marres all good things , and turnes them vp side downe . If an humble man be proud of his humility , hee hath lost of his humble minde , and is become puft with pride : If a man be proud of his beauty , he hath lost his true beauty , and is a beautifull foole . If a man bee proud of his wisedome , hee is become a foole ; if hee bee proud of his wit , an Asse hath it in keeping ; if hee bee proud of his pouerty , hee is rich in pride ; if hee bee proud of his riches , hee is poore in piety . Now what a woefull and odious sinne is pride , which is not onely euill in it selfe , but it turnes the nature of good things , as ( they say ) thunder doth good drink , and as venemous beasts turne , whatsoeuer they eate into venome ; so pride makes the proud man , turne all his thoughts , words , and workes into pride , whiles hee draweth and referreth euery thing to his owne praise and honour . Thus pride becomes like a moth , or worme , which frets the cloath , and eates the wood , wherein it was bred . For pride springing of vertue corrupts it , and there is no good thing so excellent , which becomes not euill , so soone as this wicked vice hath tainted it . It behoues vs therefore to fly this wretched vice , which wee cannot , vnlesse wee submit our selues to GOD and his Ordinances , vnlesse wee confesse him to bee the Free-Giuer of all good things we haue ; vnlesse wee cut off that errour of conceipt , whereby wee thinke better of our selues , then there is reason ; vnlesse wee seeke to GOD for his helpe ; and finally , vnlesse we remember that GOD resisteth the proud , but giueth grace to the humble , and that Pride ( as one prettely speaketh ) was bred in heauen , but hauing ( as it were ) forgotten which way it fell from thence , it could neuer afterward finde the way thither backe againe , Secondly , the consideration of Gods iudgements vpon the Proud should teach vs ( as Dauid would haue it ) to loue the LORD who , hates and punishes that sinne aboundantly , that is , or ought to bee so odious to vs. Seeing therefore GOD takes part with vs against the proud , and by hating them shewes the goodnesse of his owne Nature , and in that hee plagues them , being euer the bitterest enemies to his truest friends , it behoues vs , and the rest of all GODS Saints to delight in GOD and loue him , and in loue to submit our selues vnto him . If we loue not him , wee do not loue our selues ; but if wee loue him truely , wee do truely loue our selues , and wee are , ( not in our owne opinion onely , but ) truely beloued of Him ; which is infinitely much more worth , then if all the world besides him did affect vs. Neither need wee care how ill the world thinkes of vs , if he thinke well of vs ; as a sober and chaste woman cares not how other men are conceited of her , so be it her husband like well of her , and truly loue her : or as a loyall subiect , who makes more reckning of his soueraignes loue , then of the frendship of all the traitors in the world . Now the God of loue work and confirme this loue within our hearts , that we may liue and dye in his loue , and at length obtaine a full and finall fruition of him , whom we doe loue , receiving the reward of our loue , the euerlasting life and happinesse of our soules , and that by the merits of that his beloued Son , Iesus Christ our Sauiour , to whom with the Father and the holy Ghost , three persons , but one Euerliuing & Euerlouing God , be all loue , and honour , all praise and power , now , and euer-more . Amen . FINIS . ERRATA . PAge 25. l. 2. read commination . l. 3. read streaming . P. 39. l. 11. read Laf-ford . and whence . p. 58. and last line , read , if all . Notes, typically marginal, from the original text Notes for div A13993-e90 4. Reasons of louing God. Math. 23. 9 Iam. 1. 18. Psalm . 139 13. Psal . 71. 6. Iob. 10. 8. 11. 12. 2. Reason . 3. Reason Ioh. 3. 16. 4. Reason . Iob. 12. 7. Psal . 8. 6. 7. 8. Of the manner how wee ought to loue God. Mat. 12. 37 1. With all our heart . A Simile . Pro. 23. 26. A Simile . Augus●ine . Si totum me debeo pro me facto , quid addam iam pro me refecto ? Bernard . A Simile . 2. With all our soule . Our life and senses should be bestowed vpon God 3. With all our minde God m● haue o● though●● & vnderstanding Of self loue Why and how a mā should loue himselfe . Augustine . Gregory . Why our neighbour is to bee loued . 5. Reasons of louing our enemies . Math. 5. 44 Colos . 1. 22 Rom. 5. 8. Math. 5. 45 46. Mat. 5. 47. Gal. 6. 10. Rom. 12. 20 Rom. 12. 17. How our neighbour is to be loued . Mat. 22. 39 Sanctè . Iustè . Verè . August . Perseueranter . Of the cōstancy of loue . Gal. 6. 9. Heb. 13. 1. 1. Cor. 13. 13 Of faithfulnesse . 7. Reasons o● Fidelity . Reu. 2. 20. 2. Tim. 4. 7. 8. Psal . 94. 14. Psal . 146. 6. Ier. 32. 40. Mat. 1● . 22. Heb. 1● . 39 Reu. 21. 8 Of humility . Iam. 4. 7. 10 Ex. 20. 12. 1. Pet. 5. 5. Math. 7. 12. Rom. 12. 20 Rom. 13. 7. 8. Why wee must bee humble toward our inferiours . 1. Cor. 4. 7 1. Pet. 5. 5. Luk. 18. 14. Notes for div A13993-e3610 Scal. ex . 301 Sec. 1. What loue is . The obiect of loue . The property of loue . Loue of GOD what . Loue is an affection . Loue a grace . 1. Cor. 3. 5. Phil. 2. 13. Ouid. Loue is frō knowledge 1. Cor. 13. 9. 12. Vision of Grace , & of Glory . The last point cleered by Similies . Why men loue GOD no better . Loue is as a threed , and knowledge a Needle . Loue springs out of faith . Ps . 16. 2. 5. & 103. 1. 3. 4 1. Tim. 1. 5. A Similie . A Similie . Why a mā hates him , that loues him . A Similie . Loue a fire . Gal. 5. 22. Loue , the worke of the Spirit . Ps . 144. 3. Ps . 116. 12. Psal . 145. 1. Loue knits vs to God. Col. 2. 2. Ioh. 17. 21. The fruits of hatred and loue . Psa . 73. 25. 26. A simile . GOD the obiect of this loue . Ps . 145. 8. 17 Psal . 145. 3. & 147. 5. & 146. 6 7. 8. & 147. 3 Ps . 145. 19 20. & 146. 9. Ex. 20. 6. Nouem . 5. 1605. Who ought to loue GOD. Obiect . Solution . Psal . 145. Math. 5. 1. Tim. 4 10 Doctrine . Barbarus his ego sum , cum non intellig●r vlli , Ouid. Iob. 12. 11. Reason 1. Why wee should loue the LORD from the necessity thereof . Deut. 6. 5 & 10. 12. Mat. 22. 38 GODS precept binds vs to loue him . Except we loue GOD we shall be cursed . 1. Cor. 16. 22. Rom. 9. 5. No loue no worship . Scal. ex 317 s . 3. No loue of GOD , n● lo●● of the go● . ● . h. 3. ●● . 14 . GODS ordinances profite not him , that loues not GOD. Without lo●e , good deeds , fa●our of ●en , & ● . ●e nohing ●o●●h . 1. Cor. 13. 2 2 d Reason , To loue GOD is a matter of equity . GODS loue to vs descēding Ephe. 2. Psal . 8. 4. 8. 144. 3. August . Ioh. 3. 16. Col. 1. 13. Lam. 3. 22. 23. Rom. 8. 28. The equity of our loue further explained . 3. Reasons from the profite of loue . 1. Commodity . Gal. 5. 6. ●ike as th● loue 〈◊〉 the l●●e . 3. Commodity . 1. Cor. 8. 1. A Similie . A Similie 3. Commodity of loue . By the loue of GOD a man may know his estate before GOD. Rom. 8. 28. 1. Cor. 8. 3. 1. Ioh. 4. 19. Eccles . 1. 7. A Similie . A Similie . Luk. 7. 47. Aug. in Ps . 64. A Similie . 4. Commodity of our loue of GOD. The loue of GOD makes vs to loue the godly . A Similie . 1. Ioh. 3. 14. 5. Commodity . A Similie A Similie . 6. Commodity . A Similie . Psal . 139. 21 , 22. 4. Arguments of loue to GOD from the excellency o● it . Excel . 1. 1. Ioh. 4. 7. Iam. 1. 17. Excel . 2. Excel . 3. Excel . 4. Excel . 5. Excel . 6. Excel . 7. 1. Effect of loue . 2. Effect of loue . 1. Ioh. 4. 8. 3. Effect . A Similie . Excel . 8. The reward of the loue of GOD. Iam. 2. 5. 2. Tim. 4. 8. Why it is called the crowne of righteousnesse . Ps . 16. 11. Pro. 27. 24. * By , I say , not For. 1. Cor. 2. 9. Mar ●4 . 44. Iudg. 4. 19. 22. Excel 9. What IEHOVA , CVRIOS , DOMINVS , and LORD do signity . Ps . 104. 27. & 145. 16. Psal . 3 4. 9 10. Ier. 32. 27. Iob 5. 12. 23 Iob 9. 4. & 12. 16. 17. Pro. 21. 30 Psal . 24. 8. Iob 12. 19. 21. Iob. 9. 10. 11. Isa . 40. 22. 23. 1. Cor. 1. ● . Psa . 146 6 Psa . 100. 5 Ps . 145. 17 Psa . 96. 13 Psa . 116. 5 Psal . 146. 9. 2. Sam. 22 28. Isa . 40. 29 Iob. 36. 15. Iob. 8. 20. Psal . 84. 11. Iob. 13. 16. Psal . 16. 2. Iob. 22. 2. 3 Iob. 35. 6. 7. 8. Psal . 85. 9. & 91. 14. & 145. 20. 1. Pet. 1. 5. 9. Mal. 3. 6. Iam. 1. 17. Is . 46. 10. 11 Ier. 31. 3. Ioh. 13. 1. Ier. 32. 40. Psal . 94. 14. Fiue reasons why GOD should bee loued aboue all things . 1. Reason . 2. Cor. 12. 15. 2. Reason . Pro. 30. 16. 3. Reason . 4. Reason . 5. Reason . Act. 10. 34. Psal . 16. 6. Psal . 23. 5 Heb. 6. 10 Dan. 12. 3. G●● . 1. ●7 2● . Psalm . 8 7. Exod. 20. 3 Leuit. 19. 12. 18. Numb 14. ● . 12 . 13. Deut. 6. 7. & 11. 19. Ephe. 6. 4. Iosh . ● . 8. Iudg. 2. 17. Ruth 1. 16. 1. Sam. 1. 11 24. 28. 2. Sam. 22. 23. 24. 1. Sam. 20 4. 17. 1. King. 3. 26. 2. King. 18. 4. 1 Chron. 21. 24. 1 C●●●n . 29. ● . 2. Chron. 1. 10. & 2. 1 Psal . 132. 3. Reu. 1. 6. E●●a 3. 11. 1. Tim. 3. 15 Neh. 13. 17 Ester 8. 6. Nouemb. 5. 1605. Iob 13. 15. Psal . 16. 2. & 40. 8. Prou. 30. 8. Eccles . 1. 2 & 12. 1. Cant. 1. 1. 6 & 2. 5. Iam. 4. 4. Why men should not dote on the world . 1. Ioh. 2 15. What the world is . Reu. 17. 2. 4 A Simil●e . The world is vnconstant . Ps . 102. 27. Iam 1. 17. Num. 23. 19 Iohn 13. 1. Ier. 32 4● . Psa . ●9 . 33. August . Reasons against the loue of the world . Prou 23. 5. Why men should not loue riches . Seneca . Psal . 62 1● . Who is most rich . Why the loue of pleasures should not hinder our loue to GOD. Why GOD seemeth not so sweete to some . Heb. 11. 25 Eccles . 11. 9 Plutar. T●ll . A Similie . Est . 7. 10. Judith 13. 8 Why honou●s should not steale away our hearts . A Similie . Act. 12. 22. 23. A Similie Pro. 31. 30. The vanity of beauty . How beauty hath bin called . A Similie . How a m● may loue himselfe . Heb. 12. 9. Psal . 18. 2. & 144. 2. Mark. 8. 36. 1. Note of true loue . Gregor . True loue is laborious . Gen. 31. 40 41. 2. Note . GOD is to bee loued for himselfe . 1. Cor. 10. 33. 2. Cor. 12. 14. 19. Phil. 4. 14 17. Rom 9. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gal. 4. 13 14. 15. Ex. 32. 10. 12. Ex. 32. 32. Gen. 22. GOD is to bee loued for his blessings , and the order how . A Similie . Iob 6. 3. & 8. 14. Iob. 13. 15. 3. Note of true loue . 4. Note of true loue . A man louing GOD tru●●y , loues none more then GOD. Ouid. Seneca . GOD will haue the Throne , or else bee gone . How a mā may loue other things . 5. Note of loue . Pro. 30. 15. 16. 1. King. 22. 2. Sam. 13. 2. Can. 2. 5. Griefe or sickenesse of soule wai●s on loue . This sickenesse is not loue , but from desire . Loue ends not , when this desire ceaseth . N●te . A Similie . Psal . 63. 1. 9. Psal . 63. 3. Ioh. 3. 16. Eph. 2. 4. 8. Tit. 3. 5. Our loue to GOD a signe of his to vs. 6. Note of true loue . Ps . 119 97. Bernard . The fruits of loue Diuine & Humane . Ier. 23. 24. Presence in case i. as absence . 7. Note . Pro. 17. 17. True loue is cōstant . Plautus . The praise of the Martyrs . 8. Note . 1. Iohn . 5. 3. No loyalty , no loue . Good deeds are , without loue , of little or no account . The vertue of true loue . GODS Will the Rule of Law. 9. Note of true loue . GOD is to bee loued in his Church . Euery true visible Church is to bee loued . The mark of such a Church . A Similitude . Marke this well . GOD is to bee loued in hi● Minist●●s . Act. 1● . 1● . 1. T●● . 4 ●6 A Minister ●s t● be lo●e f●r his 〈◊〉 . 1. Thess . ● 1● . 〈…〉 . How a mā shold loue his Minister . Who are GODS true Ministers . * Such , I meane , as euert● the ground● of Faith , or go●d Manners , and which sets the Church in an vprore . GOD is to bee loued in his people . 1. Iohn . 4. 20. Hatred of godlinesse is the hatred of GOD. Acts 9. 4. 1. Ioh. 5. 1. Psal . 38. 20. Psal . 68. 21. Ps . 129. 5. 6. Many sorts of loue , yet little true charity . A Turke may loue a Christian , but not his Christianity . How M●●●st●rs hold shew loue to GOD. Ioh. 21. 15. 16. 17. Serm. 2. de resur . Aug. in Ioan. tract . 123. Chrysost . praesat . in Epistolas . What Minister doth truly loue GOD. Psal . 100. 3. 1. Pet. 5. 2. GOD must be loued in CHRIST . Ioh. 15. 23. Iohn 8. 24. See 1. Cor. ●6 . 22. Cant. 5. 10. 16. Gal. 3. 13. 1. Note of loue to CHRIST . Ioh. 14. 15. 22. 23. 24. 2. Note of loue to CHRIST . Luk. 23. 34 Co● . 3. 13. Ioh. 14 21. We ought to forgiue one another . The reasons of the exhortation . 1. Reason . A man i● said to bee faithfull in two respects . Neh. 9. 8. Num. 14. 22 24. Heb. 3. 5. Act. 13. 22. Luke 1. 6. 2. Chron. 16. 8. 9. N●●● . 5. 16 ●5 . Isa . 49. 16. Ier. 32. 40. 1. Pet. 1. 5. 9 Reu. 2. 20. 5. Notes of faithfulnesse . 1. Note . Mark. 6. 20 2. Note . Pro. 24. 10. Seneca . Ci● . l. 2. Rhet. Lib. 3. de Met. ter . c. 6. 3. Note . Isai . 55. 1. 4. Note . Marke this we●l . Of prophaning the Sa●oth day . 5. Note . 1. Tim. 3. 15. Rom. 9. 6 7 Rom. 2. 2● . 29. Who is a true Christian ▪ What true Baptisme is . Who truly faithfull . ●●e praise o● L●ue. Can. 8. 6 ● Loue a fire A Light. Hony. And Wine The se●ōd reason of the exho●tation . Ecclus. 10. 7. What pride is . Pride is against God and Man. 1. Note of pride against God 2. Note . 3. Note . 4. Note . 5. Note . 6. Note . Thou art vnworthy to pray to God , but God is worthy to whō thou shouldst obey . Psal . 50. 15 Mat. 11. 2● 7. Note . Of pride against Man. When men make great outward shewes , & braue it in cost●y apparell , of purp●se to bee counted better men then they are , it is very pride . So painting of the face to bee thought a beautifull creature , not being so , is very pride . 1. Pet. 5. 5. 2. Pet. 2. 4. Iude 6. Gen. 3. 5. 6. Gen. 11. 4. 9. 1. Sam. 17 10. 45. 50. 51. Isaiah . 10. 12. 13. Isaiah . 37. 36 38. Dan. 4. 27. 28. 30. 31. 34. Iudith . 6. 2 4. & 13. 8. 2. Mac. 1. 15. 16. Nat. Comes Myth . l. 9. c. 25. Guid. Iuuenan Ter. Eun. Act. 12. 22. 24. Ioseph . Antiq . lib. 19. ● . 17 . Dio●●s . Hal●a●● . 1. Antiq. R●m . Dio● . l●b . 4. H●●● . H●● . Pol● . lib. 1. c. ● . I●s●p● . de ●●l Iadd . 1. ● . 12 . 13. Many waies GOD punisheth the proud . The milder kind● of GODS iudgemēts vpon the proud are two . Dan. 4. 34 Osorius de Reg. Instit . l. 5 fol. 151. The folly of pride . The basenesse of pride . The inhumanity of pride . The impiety of pride . The iniustice of pride . P●o. 13 . ●● . Pride the mother of contentions . The ouglinesse of pride . Pro. 16. 18. A Similie . August . Pride a waster . A Similie . Pride a moth . The way to withstand prid . Iam. 4. 6. Hugo lib. 1. de anima . Hee that loues GOD , loues himselfe . A Similie . 
A19906	----	Yehovah summa totalis or, All in all, and, the same for euer: or, an addition to Mirum in modum. / By the first author, Iohn Dauies. Davies, John, 1565?-1618. 1607 Approx. 142 KB of XML-encoded text transcribed from 43 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A19906 STC 6337 ESTC S109347 99844997 99844997 9866 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19906) Transcribed from: (Early English Books Online ; image set 9866) Images scanned from microfilm: (Early English books, 1475-1640 ; 1170:10) Yehovah summa totalis or, All in all, and, the same for euer: or, an addition to Mirum in modum. / By the first author, Iohn Dauies. Davies, John, 1565?-1618. Davies, John, 1565?-1618. Mirum in modum. [76] p. Printed by William Iaggard in Barbican, London : 1607. In verse. Dedication signed: Iohn Davies of Hereford. Title page in red and black, the first word in xylographic Hebrew characters. Signatures: A-I⁴ K² . With a final leaf of verse. Running title reads: Summa totalis. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Poetry -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 John Latta Sampled and proofread 2003-02 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion יהוה Summa Totalis OR , All in All , and , the same for euer : Or , an Addition to Mirum in Modum . By the first Author , Iohn Dauies . Those Lines vvhich all , or none perceiue aright Haue neither Iudgement , Art , Wit , Life , or Spright . LONDON Printed by William Iaggard dwelling in Barbican . 1607. To the right Honourable mine approued good Lord and Master , Thomas Lord Elsmere , Lord Chancellor of England : and to his Right Noble Lady , and Wife Alice , Countesse of Derby , my good Lady and Mistresse , be all felicitie , consisting in the sight of the Obiectiue Beatitude . THe Time , my duty , and your deere desert , ( Deseruedly Right Noble ) do conspire , To make me consecrate [ besides my Heart ] This IMAGE to you , forg'd with heauenly Fire ! The a Backe-parts of his FORME , who form'd this ALL , ( Characterd by the Hand of louing Feare ) Are shaddovv'd here : but ( ah ) they are too small To shevv their greatnesse , vvhich ne're b compast vvere ! But , though that Greatnesse be past c quantity , And Goodnes doth all quality exceed , Yet I , this Forme of Formelesse DEITY , Drewe by the Squire , and Compasse of our CREED : Then ( vvith your greater GVIFTS ) accept this small ; Yet ( being right ) it 's more then ALL in All ! Your Honors in all duety , most bounden ; Iohn Dauies of Here ford . SUMMA TOTALIS . MY Soule , sad Soule , now sommon al thy Povvres To seeke out Misteries past finding out ! But first , inuoke the Heau'ns to stream their Showres Of Diuine Graces on thee , to disrout The Clouds of darknesse , which ingirt thy * Towres , And that vncompast * Round thou go'st about ! If trauelling by Night we pray for Day , Now must we going [ blind ] a wailesse Way . O Thou great Kindler of Diuine desire , ( Deere Light of * Lights , without which all is Hel ) Before me * go , with Flames of Heau'nly Fire , By which I may my Compasse keepe so wel That on these groundlesse , boundlesse Seas that swell To ouerwhelme me , I may safely go , The * Wonders of those Deepes abroad to tel : Calme Fancies Stormes , and let my Course be slow : For hast therein may speed mine ouerthrow . Erect my Thoughts , direct my Iudgement so That neither , either do misgo , or tire ; And let my Numbers with that fury flow Which thou alone in Wisedome , set'st on fire ; Make all my Measures meet in Truth intire : That is in thee ( Sole * Truth : ) for out of Thee Are nought but Errors Rockes , and Vices Mire , To wracke al those that trauel Truth to see Without thy Compasse , wherein compasse me . First , forthy Name ! ( sith It al Thoughts transcends , Much more all Words ) here , at my setting out , ( Sith thy WORD onely thy name comprehends ) I le balke It , as a Gulph of deepest * doubt ! Therefore a further way I le go about To seeke thy nature : so , thy name to finde ; And , as I go I le send forth Care my Scout , To see my passage cleare before , behind , Wherein my Muse must glide to know thy kind . Then , at thy Properties I will begin , ( Now blesse my Course ; for , I am laūcht * from Land ) Which are ( as they eternally haue beene ) Of thy meere Essence : where they do not stand As Accidents in Substance : for , thy Hand Thrusts from thy Substance , Accidents , and all That seeke to bring thy boundlesse Pow'r in Band : For , thou art free , and holdest that in thrall ( How euer great ) that seeks to make thee small . Thy Porperties , and Attributes are * one : For , all is proper , that attributes ought To thee , if free from imperfection , Hate , Anger , and the like , in vs are nought ; But in thee good , and iust , and as they ought Thou can'st loue ardently , and neuer dote ! And hate extreamely , without hatefull * thought ! But , they in vs can neuer scape the note Of both , when both those Passions are aflote . Thou giu'st thy selfe those Titles in thy Stile : And not so much to stoup to vs thereby . ( To make vs know thee , by ourselues , the while ) But , for they are in thee most really ; yet , not [ as in vs ] Ill , and diuersly : In vs they Qualities , and Vertues be ; But in Thee they are most essentially ! Many in vs , but onely one in Thee ; Sith with thy simple Essence they agree , Thou art omnipotent , iust , gratious , wise ; yet not as they are diuerse , but as one : For these be thine essentiall Properties , Which in thee meete in perfect Vnion To make Thee simply great , and good alone ! Then from thee , great - Good , now I le turn my speach Vnto mine Equals in Creation ; Sith Folly feares to Wisedomes Sp'rit to preach Myselfe , and others , teach me then , to teach . Then , euen - Christians , let an abiect one ( With your allowance ) spend his powrelesse might In ernest search of this Trin-vnion , As farre as of himselfe he giues me sight , Either by Natures , or diuiner light , Whereby I see his Actions fixt are still Vnto his Properties , which act aright : For through Loue he doth loue , & wil through VVill : And , so he doth , what he doth else fulfill . Which Properties are two fold : some there be Eu'ry way proper to his nature blest : As his Omnipotence , Vbiquitie , Eternity , sole - Wisedome , and the rest : With these nor Men , nor Angels can be drest . Others in part , and by Comparison ; As Wisedome , Iustice , Mercy , may inuest Man , his viue Image , ( Brother of his Sonne ) But , not ( as in Them ) in perfection ! For , sith they are Substantially in God ( And not , as in Man , casually they be ) They must be odly eu'n , sith eu'nly odd Is He , in whom they are no Trinity , Though so He be in strictest Vnity : But being of Him , wholy infinite , They must be One by their infinity : For , were they many , they were definite ; And for the waight of his Worth too too light . Who is a NATVRE supernaturall ! So say Diuines , so sayes Phylosophy : Which call God , Nature , naturizing all That was , or is , or shal , in nature , be : The Creature then , is so of Him that he Is not his nature ; nor , may he be Stil'd Nature her selfe : though as she is a She Shee 's but a Creature , now with sinne defil'd , Yet makes she All for * God ; and Man 's hir Child . So , Nature made , the Maker made to make All Things beneath his Seat , for him alone : Not that He after toyle need rest to take ; Nor can He toile , though still in Action , Yet acteth by subordination . To NATVRE , nature 's then , subordinate ; That made , to that without Creation : The first , makes by the last ( in loue or hate ) What is in naturall , or monstrous state . In which respect some wicked * Ones there were Affirm'd two Natures in the Diety : That 's good , and bad ; sith so it seemes t' appeare In things created * vniuersally : But vnto GOD they did great iniury To multiply his nature , being One ; And so make Gods by such plurality : Then in that Nature , purely good alone , To put in Ill , doth put him from his Throne . Though to him often , Hate ascribed be , Yet that in him , is simply , good , and iust , For , hee thereby impugns Impiety : And , in his wrath , he doth ( what Iustice must ) Scowre , Ill from Good ; sith Euill , Good doth rust : Yet , he to Wrath still goes with * Leaden feet , Sith his Wrathes hands are yron that bray to dust : But he , in mercy , flies the Meeke to meet , On feet that winged are to make them fleet . When he * proclaim'd his Stiles magnificence To * him , to whom he gaue his Lawes for vs , He vs'd more words in a number , more in sence To note his Mercy , then his Iustice ; Thus His Mercy , ore his Wrath 's victorious : But yet his Iustice to extenuate To graund his Grace is sacrilegious : Both are most great , and good ; and most do hate Comparisons vnequall , breeding bate . For , as a perfect Circle doth containe Full as much length , as bredth ; & depth as height : So , in * Him all things equall do remaine By his infinity , and boundlesse might , That in themselues do keepe on compasse right ! Then , all in God , is GOD ; sith he is all : One , and the same : that is , all infinite ; And , of himselfe super-substanciall Being all one Cause of All in generall ! But , with Truthes warrant we may this auouch , That sith * GRACE did his Iustice satisfie ( For his Elect ) it is contracted much ; Nay tane away ; at least made temporary : Yet both doe meet in one infinity In the saluation of each chosen-One : For , iust he deemes it ( and most righteously ) To saue th'vniust , made most iustin his Sonne , Who is the Summe of all perfection ! Then , heere is place , great place , for Hope , and Feare ; But more for Hope , then Feare : and yet the lacke Of Feare , through Hope , doth make vs oft appeare As vniust Iudges , that do Iustice Racke While they for it ( by it ) go quite to wracke . To hope , and not hate sinne , most fearefull is ; As Feare is when no Hope , no Sinne doth backe : " But when Loue feares to sinne , Hop 's nere amisse : Then , kind are Hope , and Feare , when thus they kisse . Then , as the right vse of this knowledge hy [ The knowledge of the highest EXCELLENCE ! ] Is sweet , and safe : so , the abuse doth lie Wide open to the spoiles of foule Offence ; Which doth his Iustice most of all incense : The vse is ; not to know him as he is ; But , him to loue , and serue with reuerence : Th' abuse is ; making his iust Propertis Vnequall ; while we liue , and hope amisse . For lesse'ning of his Iustice , we presume Vpon his mercy most vniustly ; whence Come all the shapes of sin our Soules assume , Worse then th' effects of too much diffidence : For , sinnes presumptious , Iustice most incense . To mind great mercy , when great feares affright Is meet , if meet be [ likewise ] penitence ; But , when we weene such mercy is our right , To mind great Iustice then , doth mend our plight . To hope , and liue well , fearelesse , still we may ; To hope , and liue ill 's , worse then mortall Feare ; For , it , to death , our Soules doth soon'st betray : " Then hope we well , when well our selues we beare ; But , when we fall , let Feare with Hope vs reare . To know if we be worthy Hate or Loue , Doth not still easily to vs appeare : Then still to know , it doth vs still behoue Lowly to moue to * Loue , Hate to remoue . For , some haue made their nests * the Starres among That soon'st haue downe bin ding'd to lowest Deepes : And othersome , from lying but in * dung , Aboue the Heauens are heau'd : for , low he creepes ( Strange Paradox ) that soonest climbe those Steepes ! When we do creepe ( though high we climbe withall ) VVe seldome slide ; for , care our footing keepes : But when we stand on Tip-toe , on a Ball , ( Though sliding still ) we * finally must fall . But heere my Muse , repose thee with Apollo , That now is fallen asleepe in Tethis Bed ; That as he doth , so thou thy worke maist follow ; Then sleepe with him , while Angels hold thy head , And heauenly visions may therein be bred : Go soft and faire ; thus much at once is much , In wayes that Mists , and Brambles ouerspred , VVhere hast makes waste : for , Briers intangle such That there would post , and make their Souls to gruch . NOw rouze thee Muse , preuent Apollos rising , And ruminate on that which thou hast seen : Thy Waie is old , then shun new waies deuising : For all deuises from this way haue beene , The waies to wracke , though nere so gaudy greene : And though it be obscure as it is steepe , ( And thou in it maist soone be ouerseene ) Yet Snaile-like ) cling to it , and climbing creep , But fall not off it ; for , the fal is deepe . This soueraigne NATVRE , ( nature Stil'd is he VVhen that first Person oft is vnderstood That is the Fountaine of the Trinity ) The substance cannot share of his Godhood But to his Sonne , and to their Spirit , his brood : Nor can he to his Sonne , as he is Man , His essence giue , in truth or likely hood : For he that is Eternall neuer can His Beeing giue to that which once began . Nor yet can he beget another Sonne Of his owne substance : for , if so he could He should be mutable by generation ; And so could Diety no longer holde : For , that nere changeth as the other should . Or , could two Spirits come from the Sire ' and Sonne As they are God , then God were manifold ; But he is meerely , singly-simply One , One Trinity in perfect Vnion . And if he could himselfe to ought impart But them ; in part , or whole it needs must be : In part he cannot : for , he hath no part ; And much lesse wholy : for , he then should see His Creature wholly God aswell as he : And were our Soules ( that he made to his Forme ) Part of his Forme , it sinnes as wel as we ; But sinne he cannot , nor himselfe deforme To share himselfe to * man , a sinfull worme . And though we are his a Generation , And are partakers of his * Nature to : Yet , are we not so of that only One. As of his Substance ; so , to make him two : But , we are borne of him when * well we do : That 's of his grace , by his vniting Sp'rite : And , when our Soules that Spirit is come into , He makes vs act his Motions with delight : And so are said to haue one Nature right . But where some say , GOD , is Man , really ; And Man is God : thence falsely gathering That the whole Essence of the Diety Is grow'n to Man , though it from God did spring , As if the personall-Vnion wrought the thing : But , though that God , and Man one person be , Yet they to either no confusion bring ; But are so bound , as they are euer free From all confusion in their vnity . Mans Body hath a Soule ; both , make one Man ; Yet each in each doth not themselues suffuse : His Soule 's immortall , ( though it once began ) His Bodie 's mortall ; which the Soule doth vse ; And , in the seu'rall parts doth life infuse : So , Man , and God , one compound person make ; And yet their compound doth not them confuse : For , neither ●eithers Essence doth pertake , Yet eithers Essence neithers can forsake . For , though , the persons of the God-head are Distinguish't , It must not diuided be : So , doth it with that Man-Gods natures fare ; Which we diuide not , for diuersity , But them distinguish , for their vnity ! Diuision argues imperfection ; But , true distinction still , the contrary ; Sith it discernes what 's proper to each One ; And so preuenteth all confusion . Then God , as Man , was synlesse passionate : And , Man , as God , no passion can effect : God , suffered in the flesh , in wretched state ; But Man , as God , is free from such effect : For , in Omnipotence is no defect ! True Miracles raisd hythe Godheads fame ; The Manhoods , iniuries did quite dyiect : God died in flesh ; as God , reuiu'd the same ; Thus , neithers Forme transformeth eithers Frame . And , of the whole Compound , that 's said , and ment , That 's said of any one ; for , the Man-Christ Is perfect God ; and so omnipotent ; And perfect Man ; so , lower then the high'st : Yet happy Thou , that on the low'st reliest : For , if the Compound cannot parted be Thou diestin God ( who ere thou art ) that diest In Christ , the Man : sith God , and Man is he But , altogether , God in high'st degree . If so , then so he must be euery where ; He is , and is not so : but sith this Straine May straine my wit , I will the same forbeare , While greater Clarkes about it beat their braine : For Life , or Deaths life-Blood , lies in this vaine . From questions of this kind , ( sith questionlesse They endles seeme ) I willingly refraine , And seeke a Pow'r expresseles to expresse , That is , to shew what God I do professe . But some may say I cannot that effect , Vnlesse I shew what God my Iesus is : I grant no lesse , confessing my defect ; Nay , willingly confesse much more then this I am vnworthy the least grace of his : Yet by his pow'r , my silly strength I le straine To shew , as he is God , his properties ; And though they bee too high to be too plaine , I hope I le touch with truth , though try with paine . Plato ( surnam'd Deuine , for his deepe sight ) ( Though seeing by nature in Diuinity ) Put God into the world ( though most vnright ) But as the Soule thereof , and yet his eie Espied withall a higher Diety ; Which he the first Mind stil'd , or this Souls Sire , But heer 's no Vnity in Trinity , Her 's truth in part , but not Faiths truth intire , Then this Truth is not squar'd by Platoes squire . He thought that as Mans Soule his Body swaid , So , God , the World : but , heere he truth deformes : And , by her Test , appeares too much alaid : For , our Soules rule our Bodies as their Formes ; But God , as th'acting Cause , the same performes : How euer true ; an vniuersall * Soule May sway the Vniuerse ; yet he informes That Soule with Skill , who all in all doth rule , Else Order faire , would be disorder foule . Then , Hee 's the God of Order , ordering All that doth Order keepe in all this All : And yet , most simple is in euery thing ; For , nothing Spirituall , or Corporall Into his Substance infinite , can fall ! He is a Spirit so spirituall , that he ( Of purpose ) doth himselfe Iehouah call : The Letters of which Word all Spirituall be , Sith from our Spirit , or Breath alone they flee . No Spirits are mixed ; then , much lesse their Sire : Our Soules are simple , though by synne impure : For , were they mixt , they should againe retire To their first Compound ; so , could not endure Immortally ; and so were Faith vnsure . And nought can mix , or make it selfe : for , then It is , before it is , in act , or pow'r : Which cannot be in neither : and agen No Time , or Place were for it , where , or when : For , Place was made in time , and * Time was made By motion of the Heau'n ( the cheefest place ) And nought doth moue ( as Reason doth perswade ) That moues not by a greater Pow'r , and Grace : Which [ without blending doth All enterlace : ] Yet there was Place e're Time , where er'e it were ; For , God was somewhere , who doth both embrace : But , if Place compast him , It should appeare More then most infinite which nought can beare . Then was he no where ? No , somewhere he was ; That is , himselfe within , that 's Place without : So , kept , eternally , his owne Compasse : Where he * ( with time ) brought Time , & Place about ; Whereof the Eye of Reason cannot doubt : For , past a boundlesse Compasse what can go Though it wer strong , as Strength , as Courage Stout ) No , not Omnipotence ( and he is so : ) Can , past it selfe , the least appearance sho . And , were he mixt , eternall were he not : For , ere he could be ming'd , he was vnmixt : If so it be ; then , Time hath him begot : For , as he is , he was not euer ( fixt ) Sith Time must needs his compound come * betwixt : But He ( Prime - Cause , effecting all Effects ! ) From all eternity was thus confixt ; Three Persons , and one God [ without Affects ] Bee'ng a Pure ACT , that mixture still reiects ! Mixion , vnites Things mixible , by change ; Or intermingling of their Substances : Things mixible , are they , which , though they range , Are yet contain'd in eithers Essences ; Suff'ring of other in their passages : ( As th' Elements each one , by other , do ) And , may be seuer'd through their diffrences ; Then , were it so with God , it might vndoe That vndeuided ONE , and make him two : For , if his Substance were deuisible A Body it were : for , so is eu'ry such : But were it so , then t' wer not possible , But PLACE should hold it , were it ne're so much ; Sith Nature there , of force , the Same must couch : For , then t 'had Magnitude , and Quantity , Whose vtt'most bounds PLACE should , containing , If so , it could not haue Immensity ; ( touch And , if not That , it cannot Diety . Sith God is then so simply infinite , Filling each * place incomprehensibly , What need Saints feare , by death , their Spirits flight Sith in the Spheare of his Vbiquity They needs must fall to rest eternally : In him ▪ in whom , before , they liu'd by grace ; To him , in whom , they shall liue gloriously : Beeing Center to the Soules he doth embrace , And of the highest Rest , thelowest Base ? Seeing then hee 's pure , and purely eu'ry where , We him , as much as in vs lies , defile When we do sinne ; sith in him we do steere And haue our beeing , ( though we sinne the while , And so in greatest Goodnesse are too vile : ) Yet sinne distracts vs , from his Grace , at least ; Did not that Grace againe vs reconcile : So , Grace being wrong'd , the iniury doth wrest To humble vs ; so , makes our worst , our best ! He is in all alike essentially , Or else he could not eu'ry where remaine : But not in all alike effectually : For , then the good should nought by goodnes gain , More then the ill , by ill : So , grace were vaine : But , where so e're he absent is , by Grace , He present is by Iustice , and by paine : So , he is present still , in euery place ; Then , blessed they that do him best imbrace . But , to returne to his simplicity To answere one Obiection which some make Who say , that he must needs compounded be Sith that his Beeing , * Essence doth pertake ; Then composition he cannot forsake : Beeing , and Essence they distinguish , then , As well they may : for , fowly they mistake Which weene them one ( though they be Brethren ) Whose diff'rence Reasons Eye doth clearely ken : For , that which actually Is , is said to Bee , Be it a Substance , or an Accident : But , that 's an Essence which is really That which it is , in its kind remanent ; As by our humane nature's euident : In Soule , and Body Man is said to Bee ; But , in his nature is his Essence pent : But yet , this Compound neuer can agree ( Though nere so subtle ) with Simplicity . And though that This , and That do seeme to show A mixture in the Things wherein they are , Yet in this simple Essence t is not so ; Though This and That same person , stil be there : For , al three persons but one Substance share . If so ; then , though the Persons diuers be , Their Essence is as pure , as it is rare : As in the Sunne a Beame wee likewise see ; Yet both make but one light essentially . Yet Sunne and Beame are diuerse ; sith they do In their subsisting differ really : For , both subsist ; then both must needs be two ; Yet differ nothing but respectiuely , As do the Persons of the Trinity : Then by subsisting , in a diuerse kind , The Persons differ in the Diety ; Which three In-beeings in one single Mind One simple Substance doth together bind ! Now , sets the Sunne that lights our pen to write ; Then , with him , Muse , set downe thy weary Pen : And in the Sunne , * that lights thee to indite , More Wonders marke , till th' other rise agen ; And then with care divulge the same to Men. These Steepes haue made thy trauell hard to day : That thou mayst hold out , thy flight fauour then : For , nought they do , that more do then they may , Then Wit must rest , when Wisedome bids it stay . NOw Heaue'ns bright Eye ( awake by Vespers sheene ) Peepes through the purple windowes of the East , While Night doth sinke beneath the Earth vnseene ; Fearing with lightnes to be sore opprest ; Then vp my wakefull Muse to worke for Rest. Thou shalt not soundly sleepe till thou hast view'd Thy iournies end ; wherein who ends are blest : Then , let thy course be zealously pursu'd To find the rest of true Beatitude . Which is Eternall ; and alone is so : Without Beginning , and can haue none End : Which hath nor First nor Last : for , that doth grow From First to Last ; so rise , and then descend : But this doth no such Motion comprehend : For , that 's Eternall , that not onely Is , But still is such ; and doth not paire or mend : Then , must he needs be * First , and Last by this , Because Eternall is that state of his . Our Mynd alone , confusedly conceiues Th' unbounded compasse of ETERNITY : It 's past conceit , sith Notion none it giues ; Being as free from mutability , As from beginning , end , or quantity ! It euer Was : that was , e're Time had roome To stirre it selfe , by Heau'ns propulsity : To which there is nought past , nor ought to come , But all is present in her boundlesse Wombe ! Our Soules , and Angels are eternall too ; But , their eternity with Time was made : As were the Places where reside they do ; Which both Beginning and Succession had ; So , seeme to vanish , though they cannot fade : But , these * created were Eternities ; Which Time , from time , to time stil forwards ladd And , though Eternall , yet Were otherwise : But GODS Was euer , Is , and neuer dies ! He is the Author of Eternity : Then , was before it , else it could not be : He was before that made , Eternally : So , is eternall in the highest degree : Yet not the Author of his owne is he : His owne Eternity and He are one ; ( Sith that 's himselfe , that is his Property ; ) So , could not be his owne creation : And so ( vnmade ) eternal is alone . Angels and Soules , though they eternall be ; Yet either may , by nature , haue an end , That of an Act consist , and Potency ; Which Compound doth to disolution tend ; Did it not on Gods simple POVVRE depend . The Compound is the Cause that so it may ; " For nought is rent , without a Cause it rend ; But there can be no Cause of his decay Who is the chiefest Cause , and his owne Stay. And by that Stay , vn constant Man he staies From a relapse to nothing , which he was : Yet falling finally , he still decaies But nere determines : for , he still doth passe From ought , to nought ; yet nought is ne'rethelasse : For , ( as was said ) Man is eternall made ; Though heere he flourisheth and fades like Grasse ; Yet shall he rise againe ; and neuer fade , To Ioy , or Wo , as he is Good or Bad. What! shall he liue in wo Eternally If heere he liue , and die in gracelesse state ; So , for a short bad life , for euer die : Or , liue in death , life still t'excruciate ? This seemes all Mercy quite to ruinate : For , all neede Grace ; sith seuen times sins the best Ere once the Sunne his Round perambulate ; But seuenty seauen times do the worst , at least , Then , if Grace faile , none die to liue in rest . If for an hundred yeares offending here [ For , that 's the longest date of our liues lease ] Millions of Ages we were plagued there with paines past paine , yet that , in time , should cease And we for That , in mercy haue release : So , Iustice might with Mercy sympathize ; But , for a short time of our crimes increase Euer to liue , in death that neuer dyes , Ah! this makes Iustice seeme to tyrranize ! But stay fraile flesh , and bloud , here Truthes reply : Thou speak'st thus much as prompted by the Fiend ; But Truth this Iustice well may iustifie : For , had'st thou liu'd stil , stil thou would'st haue syn'd ; And , to thy passions euermore beene pynn'd : Then sith thou sinn'st in thine eternity It 's iust thou should'st in Gods , in Hell be Inn'd : For , he the Will , for Deede takes commonly , As well when it wills ▪ well , as wickedly . And , synne's gain'st Goodnesse most-most infinite Are made most infinite , in ill , thereby ! Then , no proportion hold paines definite To scourge the ill that hath infinity ; Which must be punish't in eternity . Then O! what life ought mortall Men to lead That leads to endlesse blisse , or misery ? Then liue w'in Hell , for Heau'n ( as did our * Head ) Not liue in Heau'n , for Hell , when we be dead . O how it ought to make flesh freeze with feare , Or flame in all deuotion of the Sp'rite , Sith the Word EVER euer doth appeare So bottomlesse ! in length so infinite ! Euer in vtter darkenesse ! neuer light ! Ah! this is it , that 's able to dissolue Both Soule , and Body with eternall fright ! And yet to sinne some euer do resolue ; And , EVER , neuer in their thoughts reuolue . Euer to dye , and neuer to be dead ; Euer to Bee , and neuer be at rest ; Euer in fire , yet neuer minished Which ( EVER ) Patience neuer can digest : Sith it 's most bad when it is at the best ! If euer we did thinke aright of this , This Fire would neuer cease to moue , at least . And if we be not mou'd with endlesse Blisse : Such paines will moue aright , or most * amisse . Then fleshly wisedome no let can be more To let this motion stay a Spirit vnstaid : For , that Egeriaes doctrine deemes this lore , And thinkes all holy fraud which Truth hath said ; That Lawes may so the better be obaid . This wisedomes Eyes are dull , yet sharply see To go past Truth for Errours greater ayde : " For , like old Eyes , at hand they blinded be ; " But farre off falsely graunds each quantity . After this wisedome comes presumption ; After Presumption , blindnesse of the mind : And after all these foule Affection ; Then Custome comes insensibly behind , And makes these ils vnfelt , with craft vnkind : So , haue the lewd no feeling of offence , Their pow'r of feeling Custome so doth bind : Thus fleshly wisedome is the Roote from whence Spring greatest Synnes , withall impenitenee ! These thrust out Reason of her Signiorie ( The Braines ) where erst she sate in Siluer Throne ; Ruling with Scepter of pure Iuory ; That is ; Commaunding nought but Right alone : For , right is cleare from all corruption . Vpon which Scepters Top an Eagle's fixt To note that Reason , bee'ng her Wings vpon , Transcends the Spheares , to see the * world vnmixt , With Eyes that see the subtill'st parts betwixt . If Reason then , retaine her Pow'r , and Place Shee doth aright informe the Intellect ; VVhich counsels well the Will in eu'ry case , That it commaunds the Members , with effect , To do as she , by Reason , doth direct . So , wild Affections truely tamed be : For , by the Raigne of Reason they are checkt , Then , the Minds Kingdome is as fast , as free , Being a VVorld of all Felicity . Yet when all Vice is brought in Vertues Bounds , [ Ah! see how Man is here still millitant ! ] Hydra-like ] hath strēgth from her own wounds , So , growing an vnconquered Combatant , Doth make the Soule , with endlesse strife , to pant : Vnlesse she seares Prides euer-springing Heads With the hot Iron of the Law , to dant , Her haughty hart ( which with that Sharpnesse bleeds ) For , she is conquer'd by her owne misdeeds . Thus , when we haue subdued eu'ry Synne The Conquest doth beget * sinne , to subdew : So , lose we more , by how much more we wyn ; To gaine which losse , we must the Fight renew ; Or else lose all that should to vs acrue : For , not a moment may we cease to fight , Lest mortall Sinne , to death , should vs pursue : Sith Hydra-headed Synne gets greatest might When we haue brought her to the weakest plight . Shee 's strongest to destroy , when we suppose , We haue destroy'd her by our hardynesse : So , worst we fall , by her worst Ouerthrowes ; Because we glory in our great successe ; So , make it not so much , or nothing lesse . O Synne , [ damn'd Nothing ) that dost all things dam'n Which thou dost touch ) where lies thy mightinesse ? If in thy Head , our * Head hath bruz'd the same ; Yet liu'st thou in his spight who thee or'came . If maugre him thou liu'st , that 's Lord of Might , [ Whose onely frowne can Hell it selfe confound ] How shall we , froth of Frailty , foyle thee quite Who art more whole , the more we thee do wound ; And mak'st vs sore , by making thee vnsound ! O help vs Weaklings , Lord of Hoasts , to fight , Else we to Nothing must be captiue-bound : For , Nothing ( Synne ) doth nothing day and Night . But make vs worse then Nothing by her spight . The Fount of Goodnesse , goodnesse makes to flow from out the worst of Ils , which we fulfill : For , he thereby makes vs our selues to know ; And humbles vs , in goodnesse , by that Ill ; So , thereby betters both our Works , and will : But , the curst * Cause of all impiety Out of our Best , the Worst extracteth still ; VVho drawes high'st Pride , from low'st Humilitie ; So , drawes most ill , from Ills most contrary . Thus , from the high'st intire ETERNITY , Our Muse hath stoopt vnto the low'st Ills ; Thereby to show their inequality ; Yet each is such , as fils , yea , ouerfils , The Soule with weale , or wo : so , saues , or spils . But , Phoebus Horses now their swift Careere Haue staid , for this day , on the highest Hils ; And fal'n to rest beneath our Hemyspheare ; Therefore , with them , tir'd Muse , thy toile forbeare . LO how Apollos Pegasses prepare To rend the ring-hedge of our Horizon : Be ready Muse , sith they so ready are To flee with them in such proportion , That both may moue by heau'nly motion : And yet their Mouer moues not , but doth rest In restful-restlesse perfect Action ; By which the worst still fals out for the best For him , and them that by him still are blest . He changeth not that truely euer Is ; Sith what Is truely , cannot changed be : For , what is sometimes That , and sometimes This Is mixt of Simples which do disagree ; But he is simply selfe Simplicîty : Then , That Is not , that is not simply so ; Sith , in an Instant , It from Is doth flee : And as the restlesse Seas do ebbe and flow : So , that twixt Was and Is , doth come and go . But , hee 's ne're mou'd ; and so can neuer change : For what should moue him in whom all do moue ? He fils each Place , then can he neuer range : And so is fixt , all Time and Place aboue ; So , still * I AM he doth himselfe approue . I AM ; that Is : which is , That which He is : Euer the same ; as firme in hate , as loue : Who could not be immortall but for This : " For , who doth change , dies throgh that change of his . Each Essence changeable , is said to die To what it Was , when it Is otherwise : So may mans Soule , in immortality , Be said to dy when it from Vertue flies ; And liue aright when it to Vices dies : So , may immortall Spirits Augelicall Dy through such change , and tumble from the skies As some haue done ; and so [ no doubt ] may all But that a Pow'r still fixt preuents their fall . For , what may sin , may die : and die they must That sin , if Grace do not their death preuent : If any Creature cannot be vniust , That Iustice is not * his , it is but lent ; Onely the Lender's iust , of his owne bent : Who , by no change can possibly offend ; And much lesse dy : for , Hee 's still permanent The Fount of Grace , and Life ; on whom depend Al Changes , sith hee 's changelesse without end ! But , if he might be chang'd , it needs must be By actiue pow'r of some himselfe without ; Or , by himselfe , through passiue Potency , But , nought can euer bring this change about : For , nought's more strong , then Pow'r most absolute Nor , can a simple Act be passiue ; so , It puts the question clearely out of doubt That neither can another Agent , no Nor he himselfe , himselfe change too and fro . For , that is chang'd , that not remaines the same : But hee 's the same he was , and euer is ; And That stil Is , that neuer alters frame : But such , alone , is that firme state of his , That changeth all , yet changeth not by this ! Hee 's Glories Sunne , whose * Shade is constant sight ; Then can no Shade of change eclipse his Blisse , In whom's no darknes ; for , he blinds the sight Of bright-Ey'd Angels , with his glory bright . Though he assum'd our Shape ; ( so seem'd to change Sith what he is , he was not ) yet , the same He was , he is : and , though the case be strange , Yet is it true in nature ; though his Name Be * doubl'd , by his confixt double Frame . He came to take our Nature to his owne ; Yet ours into his nature neuer came : But , ours from His , by eithers Acts , is knowne : Then , by , that change , no Changling is he growne . That Hypostaticall rare Vnion Which Pers'nally vnites both God and Man , Is two in Nature , though in Person , one : For , God his nature neuer alter can ; And once begin , that neuer once began : It is against Gods nature Man to be ; Sith one's eternall , th' others life a Span : Yet Man is God , by God ; and , God is he That 's Man , for Man ; but , both keepe their degree ! For , that 's not chang'd that keepes itselfe intire From ought that may with it vnited be : And , though thereat Mans reason may admire ; Yet * onely Wisedome doth it , which doth see How Two in One , vnchang'd , may well agree : As erst we said Mans Soule , and Body did ; Which truely differ in true Vnïty : & , thogh they change their states , their kinds forbid That they should change their kinds in either hid . So , did the WORD remaine that which it was , And truely That assum'd which it was not : But yet , no change thereby was brought to passe More then they change , that haue new garments got In Name or Nature , though they change their Lot : And to descend , and ascend , come , and go , And now become more cold , and then more hot , These Words are Tropes [ for , that Word doth not That by our owne , his * Actions we may know . so ] When he drawes neere vs , we are drawne by Him , While still He stands : for , as the Magnes drawes Without bee'ng mou'd , the Iron to his Brim ; Or , as the Iett , vnstirr'd , attracteth Strawes : So , GOD , vnmoued , doth our motion cause . They that are Shipt , in saillng from the Shore , Do thinke they moue not , maugre Eolls Flawes , But that the Land moues , which stands as before , So God moues not : but we * do euermore . Nor yet , by locall motion are we brought To God , when , to himselfe he vs doth bring ; Because without his Compasse there is nought : For , all that is , is compast in that RING ; This motion then , is not by altering The Place , but Person of the altered ; Yet , that not altred , but by gouerning , The wil'de Affections , erst vngouerned ; So , moues this vnmou'd Motion , motioned ! Thus , when God seemes to change , by changing vs , The change is not in Him , but vs alone ; So then , though Reth'ricke saith hee 's various , yet saith Dîuinity , Hee 's euer One ; And , holds vp all things by * his Vnion : He , in the CHAOS , on the Waters mou'd , But that was but by * preseruation ; Which by his WORD alone , he did vnmou'd , As by his Word may pregnantly be prou'd . Then , sith hee 's euer changlesse , as hee 's good We Wormes , most mutable ( in spight of change ) May euer stand in him that euer stood , By Faith , and Hope , and Loue ; and , neuer range , But when , through him , we go to Places * strange . And though , by nature , mutable we be , Yet may His Grace from vs , that state estrange . And match vs to immutability , In the Bride-Chamber of Felicity . Hee 's true of promise , sith he cannot change ; Then , why should sorrowing-Synners feare to dye ? Sith Earths familiars are to Heau'n strange ; Then , Heau'n we cannot haue , while here we lye : And he that 's free from all vncertainty Hath ( in his euer-neuer-failing Word ) Giu'n vs , by Deede , ( with his Bloud seald ) an hie And Heau'nly Mantion , which he doth affoord To all whose Wills do with his Will accord . The euer-liuing GOD , sole Lord of Life He Was , and is , from all Eternity : If he be such a Husband , shall his Wife Or any Member of her , feare to dye , In him , with whom is Immortally ? Hee 's life it selfe ; then , of himselfe , he moues , And , all his Members moues immediatly To rest in him , the rest from him he shoues ; So , all moue by him which he hates , or loues . Thus all that moue haue life : for , lif 's the Cause And Motion the Effect : for , we enstile A flowing Fount , a liuely Spring , because It is in motion : and , That dead the while It standeth still , as do some Waters vile . Siluer selfe-mouing , we call Siluer-quick ; But , Coine , though currant , we from life exile ; Because , of it 's owne kind , it still doth stick Where it is set , without some Chance it nick . Yet though they liue , that moue , they liue as dead ( Much like Quick-siluer ; dead , although it moues ) That not as Members moue of Him their Head That moues to grace , and glory whom he loues : So , in them , his owne motions he approues : Which doth inferre no motions liuely be That , from this Marke , Synne all at pleasure roues : For , such moue still through mutability ; And , that still moueth to mortality . For , Motion , in the Creatures , moues to nought ; And , nought is nothing but the rest of Ill : But where Ill rests , That 's to confusion brought That so is mou'd ; and , so it resteth still : VVhich rest , that mou'd with all disease doth fill : For , that is restlesse rest , that ill doth rest ; And ill that rests , that rests with euill will ; But , ill 's that will by which the Mind is prest By motion ill , to rest in state vnblest . Creatures moue not themselues : for , mou'd they be By the First-mouer ( mouing first of all ) Then by the End he moues them mediatly , Which moues the Agent to be actuall : Then , Nature , and the Orbes-Celestiall with th' Hoast , that still , vnweary , walkes those Rounds Do moue them too , till they to rest do fall : And rest they do , whē Time their course confounds : So , Motion resteth in Confusions Bounds . Yet all must rest in him , from whom they came : And Hee 's the Soule of Order , ordering Confusion , to the glory of his Name ; So , He Confusions doth to order bring ; And , order keeps in each confused Thing : Within their Center diuerse Lines are one Though out , they may be Millions , in the Ring : And , in the Center , by Conuersion , They meete againe in perfect Vnion ! Yet good , and bad , in Him , are not all one , Though out of him be neither good , or bad ; But , both , in Him , so make an Vnion As those which Syn hath mar'd , and he hath made : Yet out of Him [ meere ONE ) they cannot gadde . But yet the vvorst He loathes , and loues the best ; Sith one grieues him , the other makes him glad : And so , though both are said in Him to rest , Yet rest they restlesse that do him molest . As when , with good , bad Humours are in vs In one vnited , working diuersly , We to the bad are euer troublous [ Because they vex vs with their Malady ) By reauing of their rest where they do lyes So , though we be not of Gods nature pure , Yet Good , and Bad , in him haue Vnity ; But He the Bad molests , sith they procure , His Spirits griefe , which he cannot endure . Thus , still He liues all One ; and , in him still All are but One ; though many still they be ; All are his worke ; whose Work is but his will ; Which wil is good : and good ( in their degree ] He made his workes , which he did , * blessing , see . Themselues they mar'd , because themselues they Subiect to death , by vnmade perfidy : [ made So they from ought , to nought , do growing fade , Sith Nought , that ought doth , marring , ouerlade . This GOD that liues then , yea , for euer liues , Is yesterday , to day , and ere the same : Which constancy of state a diff'rence giues Betwixt the Pagan Gods , which he did frame , To be but halfe - Gods ; that is , Gods in name . The neerer then , to this true God we draw The more his Sonnes-beames feede our vitall flame , Which , frozen in our dregs , that frost doth thaw ; And , make vs hot with loue , and cold with awe . Thus , no lesse good is he , he then is great VVhich are past Qualitie , and Quantitie ; Both bee'ng much more then more then most com - For , so they must by his Immensitie , pleat : VVhich is the cause of his Vbiquity : For , nought but Greatnesse simply infinite Can fill , and ouerfill All , really ; That is , aswell in Essence as in might ; Sith either are alike indefinite . And , say'ng he fils all ( who is all in all ) I meane not onely all his hands haue wrought , As Heau'n , Earth , Hell ; in part , or generall ; And , all they hold ; but all that may be thought ( If Thought may reach it ) that haue further raught , Either in deed , or possibility : For , He that in his Compasse all hath brought , Not onely fils That Vninersity ; But , ouerfils farre more Capacity . The Creatures finite are , sith they may be Drawne to a generall or speciall Head , By eithers Forme , or their Diuersity ; But , no Predicament ere compassed His Largenesse , that is still vnlimitted ! The Heathen Sages ( led by Natures light ) Held the first CAVSE could not be measured , Sith it , in greatnesse , was most infinite , But what it was , they could not tell aright . So , hee 's each where in Essence , and in Pow'r , Sith all is One in Him , the onely ONE : Like as the Soule though in the Head [ her Tovvre ] She cheefely sits : yet , is she in that Throne And euery Member , totally alone ! Then , in each Part her Povv'r with her appeares T' inspire those Organs vvhich she plaies vpon ; Yet , from the filthie Pipes no filth she beares , Nor vveares she euer , as the Organ vveares . So , in a sort , [ but farre more excellent ! ] Is God , in his vvhole Essence , povv'r , and all , In all that is in this ALL resident , And ouer all , that ALL in generall , VVithout bee'ng toucht vvith Matter corporall : Though so me grope for him , hee 's not tangible , Bee'ng a Sprit most simply Spirituall : VVhich to the Soule alone is sensible , But of the Sence incomprehensible . And , Things are said to Bee , that be in Pow'r In any thing wherein their pow'r hath port : Our Caesars so , are chiefely in the Towre Which CESAR built , as in their cheefest Fort : But God is all in all , in other sort : For in his Substance , totally intire , Hee is in al that 's liuing , or amort , Bee 't great or small , Earth , water , Aire , or Fire , Or what els is , or can haue Beeing hier ! Looke what our Bodies , by our Sences know Our Soules , but by one Pow'r , perceiue the same : Which sowed in our Vnderstanding , growes More purely there , then in out Bodies frame , [ Although our Intellect may bee too blame ] For , it doth purge the Obiects of the Sence ; And , make that vpright , which the Sense made lame : Eu'n so , in GOD Things haue more excellence Then in our dul , and base Intelligence . Thus , is his Pow'r where ere his Essence is ; VVhich Pow'r is two-fold , as some Doctors teach : That 's Absolute , and Actuall , by this He doth what ere he will within his reach ; Then , doth he All , sith it past all doth stretch ! By his Pow'r absolute he can fulfill VVhat may be done , without his Natures breach : And so his Pow'r extends beyond his Will , VVhich could saue All : yet , some it saues to spill . That which he doth is no lesse definite Then it is certaine : but , what he can do Is as vncertaine as it 's infinite : For , he can make more Heau'ns , and fill them too ; But , that he will not so his Word vndo : Who by his Actuall powre can nought fulfill But what his cleare Fore-sight did reach vnto : But , his Pow'r absolute ( beyond his Will ) Is able to do all , that is not ill ! Then , if his Will and Povv'r vnequall be How shall we equall make his Properties ? Here is a Cloud , through which I cannot see With Humane Reasons most vnequall Eyes ; Which make such Equals , Inequalities : But , light me Lord of light , the Truth to view Which in this Mistery ecclipsed lies ; And let me in thy Paths this Truth pursue Till it I find : for , all thy Waies be true . Thy Will , and Povv'r are equall ( as thou art ) Both alike absolute , in their true kinds : Yet hast thou bound them both , by heau'nly Art , To Will , and do no more then * WISEDOME finds Within her Bounds , which both the other binds : There they are Equall , sith that each extends To Wisedome vtmost Compasse ; and , that winds About all Workes that haue all holy Ends : And so , thy Will , and Povv'r are equall friends ! And , where thy Povv'r doth ouer-reach thy Will There onely Wisedome wils it should do so : That 's in some Cases , by Her bounded stil ; That 's when thy will doth let thy Creatures know What thy Povv'r could , did not thy Will say * no. But , thou canst make thy Will to match thy Might [ If so thou would'st ] but Wisedome cryeth ho In thy Wils motion , it to stay aright ; And so thy Will , and Povv'r haue equall height . Now , downe the Daies Eye goes , though yet it lookes All firy redde , as chaft with Nights approach : For , Lîght could neuer vgly Darknes brook , No more then bright Renovvne can black Reproch ; Then halla heere , my Muse with Phoebus Coach : This day too much thou hast bestow'd thy winges ; Too much thou dost on Secrets darke encroch ; Fly high ; yet not too nigh * too lofty Things , Which nought comes nere for Clouds and Glitterings . NOw , mantle Muse , sith now thou straite must Tow'r : For lo , the modest East doth blush for shame That shameles Night on it should haue such pow'r To lie'with It , till Phoebus sees the same , And partes them with a farre more blushing flame : By which our Hemisphere Inhabiters May see to toile in Ernest , or in Game : Then , vp betimes , aboue the pale-fac'st Stars , ( Fear'd with that flame ) to find their * Gouerners . Which is that blessed Essence , ( Three , in One ) Blessed I well may call it : for , the same Is truely blessed ( past comparison ) For , what Blisse can the highest Wisedome name , But is most * perfect in his formelesse Frame ! Al that delights the Soule , or ioyes the Sense , Or , makes Selfe-loue refinde , in him to flame ; yea , all that can excell Selfe-EXCELLENCE , Is truely in his ALL-SVFFICIENCE ! Ist't health of Body which thou dost desire ? He is the Fount of al Salubritie ! I st ' strength , or Vallor ? Hee is both intire ! I st ' Fairenes ? Then hee s selfe-FORMOSITY : To see whose face is high'st FELICITY : I' st Pleasures ? They , as in their Center , in Him rest ! Or Glory i st ? Him , Angels glorifie ! I st Riches ? More then All is his , at least : For , he hath more then can be all exprest ! Kings of the Earth , seeme blessed in their Crovvnes ; Yet , they but onely seeme , but are not so : Sith they sit reeling in their fastest Thrones , That eu'ry moment , threats their ouerthrow ; ( we which makes them sit on thorns , through pierc'd with And , though all mortall Knees to them do bow Th' adore their Chairs , not them ; though to , and fro Both reeling stand , till both are falne too low ; And then those Bowers none of * both will know : For , Men [ like Paphflagonean Partriges ) Beare in their single Breast a double Heart : VVith one of which , they seeme Gods Images ; But , with the other play the Deuils part ; VVho , to all Shapes , for ill , themselues conuert : These are the Things , [ the Things I them do call , Sith , for such Artists , I want Tearmes of Art ) That crouching stand by Kings till Kings do fal ; Then fly these Swallowes lest they fall withall . VVhat blessednesse is then in Regall state , That , as accurst , such cursed Things attend ? And , nought more subiect to the shocke of Fate ; Nor , sooner brought , vntimely to an end : For , oft they bow to them , that make them bend . But , this eternall most almighty KING , ( That 's KING of Kings ] on whom they all depend , Is truely blest ; sith there 's no altering , Of his State , Povv'r , Life , Blisse , or any thing ! Then , sith this vnborne KING , that all vp-beares . Is onely blessed ; how accurst are those That fall from Him , to rest on Prince , or Peeres Who still are fair'st for foulest ouerthrowes : " But , Carrion still , is best belou'd of Crowes : " And , where it is , the Eagles do resort : Kites ( I would say ) like Eagles in their Nose And Clawes ; to smel & scratch for Budge of Court ; And so , in others spoyle , make euer sport . These , false to God , can ne're be true to Men : If false to him , that is as Good , as GREAT , How can they trusty be to Nothing , then ? For , Kings are ( worse then Nothing ) Vermins meat : Then , what are they compar'd with Worth compleat ? These light Court-Locusts here , and there , do skippe ( Like Fleas ) to suck bloud ; so , make Men their meat ( Like Cannibals ; ) for , if they on the Hip Haue frend , or foe , that Standard they will rip . There is no trust in Men : for , Men , to Men Are but meere Wolues , that one another rends : Nay , worse , much worse , the * best are now & then : " For Man to Man , in fury , are but Fiends ; Who oft in vertue viciously contends . Then , none are blest , without they well do know They are accursed , till their blessed Ends : The End makes All ; because the End doth show Vnto the blest , Gods euer-blessed Brow ! The Act of seeing God , is * Blessednesse ; For , we cannot be blest till him we see : Which Act is ours , not his ; yet , neuerthelesse His Guift it is : but yet , he cannot be Our Act , though it with Him ( pure ACT ! ) agree : For , ours is but th' Effect of him , the Cause ; So then , it Caused is ; so is not He : Who draweth still ; yet , but the willing drawes : Yet makes vs willing by his Graces Lawes ! So , all we haue , if good , he doth effect : For , what we haue , that is not his , is Ill : Which still we giue him , though he it reiect ; Yet , for that Guift against , giues , by his VVILL , Our Greatest GOOD ; so , good hee 's to vs still ! With Goodnesse thus , He doth our il ore'come : Yet we , orecome with ill , It still fulfil ; But though that wrong incurs his righteous doome , Yet , when we straie , his Mercy brings vs home ! How far that Mercy reacheth erst we toucht , Then needelesse were it eft to handle it : As * pow'rfull as him selfe we It auoucht ; And Hee 's omnipotent : then , if it fit His Pow'r , it is at least most infinit ! Which Attribute of his Omnipotence ( That most is mentioned in Holy-vvrit ) Is the firm'st Pillar of our Confidence , Sith it to Grace hath euer referrence . Almightinesse includeth whatso'ere That is most absolutlie good , or great : Then it 's the Prop , that all , in All , doth beare , More then most actiue in each glorious Feate ; Which , by still actiue good , doth Ill defeate ; Though it seem'd Passiue when in flesh t' was show'n , Yet in that flesh that Passion had her Seate : God 's a pure Act [ which ne're was Passiue know'n ] Who made that flesh hee tooke ; and held his * owne ! He is most perfect ; but , he were not so If he were Passiue ; which , imperfect is : Then is he simply Actiue ? simply ? No : Actiue , nor passiue so , is He , or His ; Sith his strict Purenesse will not carry This. * His Action then , his Essence is , alone ; Which is his Pow'r , grace , wisedome , Iustice , blisse , And what be sides he is , sith hee 's but One , VVhich brookes no shade of Composition . But yet , the Sonne is said to haue receiu'd All that he hath , or is of Him , his Sire : If He his Essence then , of him receiu'd , His Povv'r he must : for , both are most intire : Then , must his Povv'r be Passiue , as its cleire : But , so to saie , is foulest Heresie For , like as without heate , can be no Fire ; Eu'n so , without a Sonne , no Sire can be . Thus , Sire , and Sonne are equall in degree : For , both are one selfe Substance ; so , are One : The sire is , of himselfe , omnipotent : Then so , sith one in substance , is the Sonne ; VVho with the Sir'es alike magnificent : For , both Eternall are in their extent ! The Sonne is of the Father , most intire ; [ As heate is of the Fire ; both which are pent In but one Substance of , but onely Fir● : ) So , equall's their degree , and their * desire . The Sonne , not onely of himselfe , is such , But , by himselfe he is , what ere he is : Eternall generation still doth touch The vtt'most * reach of his Sires Properties : He is begotten still : but yet , by This His Generation's not deficient : For , as the Sunne still gets those Beames of his yet perfect are as That from which they went : So , GOD , begotten's , all - sufficient ! Then , this begetting Power hath the Sire Beyond the Sonne ; sith that 's his Property : And personall Properties ( though God's intire ) Cannot be common to the Diety , Least that confusion follow instantly : Yet , this Powres want , in this almighty SONNE , Is farre off from the least infirmity : But , it doth strengthen that Relation That truely shewes Gods threefold Vnion ! Then , take away the Pers'nall properties , And take away the Persons : so , we shall Be Godlesse quite : for , God's none otherwise Then Three in Persons : and , one God in all : So , pers'nall Povvers cannot be mutuall : In Nature , not in Order , then they be Omnipotent , alike , in generall : So , is all Povv'r , that doth with POVVRE agree , Alike , and not alike , in their degree ! The Sire , of his owne Substance , gets the Sonne : Then , must the Sonne haue self-same Diety : Because that Substance is so strictly One , That , by it 's Povv'r it cannot parted be : Though most almighty in the * lowst degree . This shewes the Sires compleat Omnipotence ; That stil begets a Sonne as great as He : Which Sonne is but the Sires Intelligence , Making another one Omnivalence . The Sonn 's yet , said to be lesse then the Sire Not in true Substance ; but sith hee receiues Of his owne Essence , what it doth require , Which the first Person to the second giues : Geu'n and receau'd * when each himselfe perceaues : So that that Povv'r which in the first doth woone , Shorts not the seconds , which the same conceaues ; But , as the Sire it holds , and not the Sonne , It is the Sires , not * Gods : for , God is One. Thus , personall Properties are still distinct As are the Persons by those Properties : Then , with the last the first must be extinct : For they can ne're be parted ; otherwise Each might be each ; and so , Disorder rise . And , that the Sire cannot begotten be It 's no defect of Povv'r which in him lies ; Nor that the Sonne gets not as well as he , T is not Povvres want , but Orders Regency . Their Spirit ( no more then They ) Povv'r wanteth not : Though he proceedes , which is his Property : And , though he'gets not ; nor is he begot ; Yet , holds he , with them equall Diety : And , what he works , they work * in sep'rably : And yet , three seuerall Functions to them Three Themselues assigne , their workes to varifie ; The Sire Creates : The Sonne Redeemes , And he That is the Holy Spirit doth Sanctifie . For , as the Sire is of himselfe , he acts As of him selfe ; yet by the other Two ; None working by him , through their strait contract : The Sonne , as of his Sire , doth of him do ; yet , by their equall Spirit , he worketh too . The Father workes by him , He by that Sp'rit ; Which Sp'rit , as he proceedeth from Them , so He works from both , with euer-equall might ; Thus , these Respects their Workes in one , vnite ! Then in respect of ther Pow'r , Wisedome , Will , Their Workes are One , as they are One in Three : But , in respect their Persons differ still Their Workes , ( in sort of doing ) diuers be ; But their * externall deeds ne're disagree : For , by their common Essence they are done ; That 's in their Vnity , not Trinity : The Sire Creates , as God , so doth the Sonne , And so their Sp'rit , without distinction ! The Father doth Redeeme ; yet , by the Sonne : They Sanctifie ; yet , by their holy Sp'rit : So though their Workes in vnity be done , yet due distinctions do their workes vnite , Which make their Workes to be most exquisite . To eat much Honie hath no svveet effect : And who too neere doth search Pow'r infinite Shall be [ with Glory ouerwhelmed ] checkt . Then hold rash Muse , * retire ere thou be wreckt . This wondrous Trinity in Vnity , Is vnderstood to Bee ; but how , ô here Is such a Gulph of deepest Mistery As none ( without bee'ng quit orewhelm'd with fear Can looke therein to tell the secrets there ! For , what beseeming that Good-evrie - Thing Can we immagin , ( though we Angels were ) That is as farre past all immagining As we are short of Paceing with his Wing . VVe erre in nought with danger more extreame , Nor , in ought labour with more hard assay : yet , nought we know with more harts ioy then Them But , in their search , if once we lose our VVay , VVe may be lost , and vtterly decay : It 's deadly dang'rous then , for them to looke [ Through VVaies more sullen then the Foe of Day ] without Faiths Lanthorn , Truths most blessed Book ; VVhich none ere left , but straight the way forsooke : For , Iustice SONNE was sent by Grace his Sire , The Gospell to promulgate , from his BREST : His Councels to * disclose , our doubts to cliere : Then if we go to seeke this BEEING blest VVithout these Helpes , we strayeng , neuer rest : But now , the Eye of Heau'n begins to close ; Sith rest it would , being wearie , in the West : Then , wearie Muse , with It , thy selfe repose , And wake with It , and go still as it goes . NOW , o're the Earstern Mountaines Headles height we see that EYE ( by which our Eies do see ) To peepe , as it would steale on Theeuish Night , which from that EYES-sight , like a Theefe , doth flee , Least by the Same it should surprized be : Then , is it time ( my Muse ) thy wings to stretch ( Sith they are short , too short , the worse for thee ) For , this daies Iournie hath a mightie Reach , And manie a compasse thou therein much fetch . Thou shouldst be pow'rfull in thy Winges [ too weake ] Sith thou flee'st after Pow'r omnipotent : which may with labor , both thy Pinions breake : And spend thy strongest Sp'rits ere they are spent : Then , recollect them to pursue thy intent . This Powr's almightie , endlesse , infinite , Still most vnknown , yet , still most eminent : Which none but ONE can hold by wrong , or right ; For , if two had it , it were definite . Of this , no * Creature can be capable : For , it can but receiue what it can hold : And it can hold no more then it is able : For , if a Bucket in the Sea we should Let downe , at once , t'exhaust it , if we could , Yet that therein ingulph'd , could take no more Then meerely but so much as fill it would ; Which in respect of that Flouds boundlesse Store , Is , as no drop at all , the Bucket bore . This Pow'r is euermore accompanied With two Consociates , that still glad , or griue ; Which Grace , and Iustice are entitled : Yet more that Pow'r , by * Grace with some doth striue Then doth , at other some , his Iustice driue . VVhich Pow'r , by either , is not euer like : ( Though in it selfe , it still alike doth thriue ) For , sometimes more , ( aswell in proud , as meeke ) Then other some , they do * or stroke , or strike . And in the Guifts of high'st Beneficence This well appears , which in themselues are pure : But yet , in vs not so : for , much offence They giue the Giuer , by their state impure ; And such They be , sith it 's not in our pow'r So to receiue Them , as they simple be ; But as we can : and , we can but immure , Those Sp'rituall Guifts with Fleshes sluttery : Thus Finite ne're can hold Infinitie . Then , to be God , and be Omnipotent Is both in substance , one thing really : Yet is that Pow'r ( though ne're so preualent ) Not able Gods to make ; moue Locally ; Deny himselfe ; change , be vniust , or lye : And many more such * like he cannot do ; Sith in his Pow'r , is none Infirmitie : For , if he could do these ; then , were he Two ; Both good , and bad ; and , either finite too . Nor , is it ( as some dreame ) that by his Might He can do all a Impossibilities Sith nought's impossible ( bee 't wrong , or right As they suppose ) to Pow'r without Comprise ; So , in his Will [ they say ) his Goodnesse lies . As if he would , he could do passing Ill , But , that he will not : fond thought ! most vnwise ! Can perfect goodnesse , perfect ill fulfill ? If so it can , it 's most imperfect still . His Pow'r ( I grant ) hath force it selfe t' extend To endlesse Things , for number , infinite : Though in his changelesse Will now all haue end : So , cannot ( for his Will ) do all he might ; Nor , cannot ( for * Pow'r ) doo ought vnright . Nor yet , doth he his freedome lose hereby , That , to his Will , doth so himselfe vnite ; Sith still his Will , and He hold vnity , Then , bee'ng but ONE haue onelyest Liberty ! Nor , can He make that That which Is , is not : For , then he Nought should make ; which cannot Bee : For , Nought can ne're be made , much lesse be'got ; Sith it 's lesse then Priuation in degree ; Though He of Nought made all Things perfectly : Yet , could he cause that Christ Is not , and Is , Then could he cause Nought Men should instifie ; Which were repugnant to that * Truth of his , That flat affirmes , Christ cheefely worketh This. His Povv'r to two Things He hath fastned then , That is to Nature still , for Orders sake : And to his WORD , for his Words sake to Men ; That so they might his VVord the rather take ; VVho can aswell himselfe , as it forsake : yet , NATVRES Bounds his Pow'r doth oft trāscend , VVhen it works Miracles , Men good to make : But , past his VVORD it neuer can extend : Sith it is That , which neuer can haue end . So then , he can do whatsoere he will ; But yet he will not do what ere he can : For he could melt the Heau'ns the Earth to spill : But will not , nor destroy the * righteous Man , Though all the VVorld a Deluge ouer ran . He will not do so sith he will not so : The reason of his Will , his Will doth scan : But , he that would the same yet further kno , Looke in his VVord , but no step further go . He can do nought but what is good , and iust ; And though that all he doth be simply so , yet doth it not ensue , that needs he must Do what he doth ; and , likewise do no mo Lest he his Grace and Iustice should forgo : No : if he would do more , or otherwise ; All should be good , and iust which he should do : For , hee 's the * fount of GOOGDNES , whence doth Pow'r infinite , all good to exercise ! ( rise But , some affirme that he can do no mo , But what he did foresee he should performe . By his Pow'r actuall the same is so : But his Pow'r Absolute can that reforme ; And make much more , in much more better forme : So , though he , through his Purpose , did foresee VVhat he would do ; yet did himselfe informe That he could do much more , then now can Be Because his Purpose is as fast , as free . But he saw all , he made , was perfect * good : Then could they not , by nature , better be : He must haue chang'd their Essence , with their mood , If he had made them better in degree ; Sith , in their kinds , he Them did perfect see : No Pow'r can multiply a Numbers Store But it must change the Number really : So Man , as he was made his Fall before , VVas good : if better ; then , a Man no more . VVe meane , as he was good essentially : For , * accidentally , no doubt , he might Haue bin complish't much more perfectly , VVith neither Will , nor Povv'r to do vnright : And , haue continued in that perfect plight : yet , as Immortall Saints are Men no more Then we : so we , though made more exquisite , Should be but Men ( as we were made before ) For , Fooles are Men aswell as * Isidore . But O! had he so pleas'd t' haue made Man staid , Man had beene staidly-blest , till his remoue : For , hence , at last , he should haue beene conuai'd To stay for euer Motion farre aboue ; But how remou'd , God knowes ; I cannot proue , Assumpted , some * suppose ; but , howsoe're , It should haue bin as best should Man behoue : The Way could not haue bin throgh Death or Fear : For , Sinne made Them , els they had bin no * where . But , why he made Man to His constant Forme , yet , made him changeable ; so , most vnlike : And why his Sonne endur'd his Anger 's Storme Sith so Man chan'gd ; I am heerein to seeke ; But sure I am for It Hee Him did strike . Could He resolue before he gaue the VVound with his owne Paines ( past Paines ) to heale the Sicke , when with more ease he might haue keptthem sound ? He did ; and what he doth hath perfect * ground . Though he were GOD : yet suffe'rd he in Flesh : Such Agonies , as made that Flesh to sweat Both Blood and Water : which came streaming fresh From all his Parts , to coole his Anger 's heat , As he was God : which is as hot as great ! Nay , it was such , that , though true GOD he were , yet , that the Cup might passe , he did intreat ; So much he did ensuing Torments feare , which he came to sustaine ; yet , fear'd to beare ! His Glory was the Marke whereat did ayme The Shame and Torments which he did sustaine ! yet , why ? sith he all glory wel might claime As his owne Right , without so strange a Straine As to endure for Glory shamefull paine : But O! the depth of al Profundity His Iudgements ! ô who can attaine To know his Councels , ful of mistery ! Not one , not God , as Man ; then much lesse I ! It was his suffrance , and it was his * will , That man , made stailesse , so should fall , and rise : So he permitted , not desired ill ; Or , if he Ill desir'd , t' was Good precise : For ill he cannot will , that 's onely wise ▪ Damnation's ill but in respect of vs : But , in regard of him , quite otherwise ! Then , if he will'd it , it were righteous , which makes ( as well as Grace ) him glorious ! Mans Free-vvill was the Cause of all the ill Beneath the Sunne ; which God did well fore-see : yet , sith Mans dignity requir'd Free-vvil , No Man without it , could his Essence be ; Much lesse , with Gods Forme could his Form agree : For , by his Free-vvil , and Intelligence He is the Image of the Diety : And hauing ouer * All preheminence , T was fit he should command his Will , and Sence . And though the Diuine vvisedome did foresee He would abuse Free-vvil , to his decay ; yet , with that VVisedome , it doth well agree , To let him on his owne Supporters stay ; To stand vpright , or downeright fall away : That so Gods Grace , and Iustice might appeare , which due Revvards and Punishments bewray : Both which ( as vselesse ] quite extinguisht were , If Man from his foule Fall , had stil bin cleare . He knevv that , through temptation , Man would sinne , yet , made him apt in foulest sinne to slide ; Sith he fore-saw the good that Ill within Made for his greater Glory ; sith he dide , That Man then dead , might still in life abide Deeming it better ill should still consist , That he through it might more be glorifi'de By doing highest Good , for Euill high'st , Then that there should no Ill at all exist . yet he gaue Man not onely freest Will , But , with it , Reason and Intelligence ; To choose the Good , and to reiect the Ill , Sith , he had heard * t' would wound his Conscience , And Diuine Instice mightily incense : So , had he Meanes the force of Ill to foile , Had he but vs'd them with ful confidence ; But willingly he fel before the Broile : So , freely did [ though charg'd to fight ) recoile . yet , was he framed so , that if he had On God relide , as he both might and should , He had o'recome in fight ; but , being mad With Diulish pride ; fell as the Deuill would : Sith willingly of God , he loost his hold . That man might see , God could not be distrest For want of him , or what performe he could , He made him free , to serue whom he likt best , So , Sinne he seru'd , at his Freewils request . But yet , the good which we by Sinne receaue , Doth farre surmount the Ill that comes from thence If God , the VVorld of Ill should quite beraue There were no Tost to try our Sapience ; So , might want Reason , and Intelligence : But , we haue both to know the Good from Bad ; So , know we God , and our Soules safe defence ; Then sith , by Ill , we are so well bestad , We cannot greeue for * ill , but must be glad ! For , were there no Temptation , then , no Fight : And if no fight ; no Victory could bee : No Victory ; no Palmes , nor * Vertues white : No Crosse ; no Crovvne of immortality ; And thus from Il comes good abundantly : For , by the Conquest of it , we are Crown'd VVith glorie , in secure felicity : So , from great Ills , more Goods to vs redoun'd , As oft most Sicknesse maketh vs most sound ! Ill ( like a Mole vpon the WORLDS faire Cheeke ) Doth stil set forth that Fairenes much the more : She were to seeke much Good were Ill to seeke : For , Good by Ill increaseth strength , and store ; At least in our Conceit , and Vertucs Lore . " There 's nought so euill that is good for nought : [ God giuing vs a Salue for ev'ry Sore ) The Good are humbled by their * euil'st Thought : So , to the Good , al 's good that Ill hath wrought ! Then , better say some things cannot be done Then that he cannot do them : For , he can Do al that can be done ; whose Povv'r is One VVith his owne Essence infinite ; and than He can do more then can be thought by Man. If he could , sin could feare , could Weare , could Dy ; These Coulds are sicke ; no Paraclesian Can cure them of their great infirmity : For , to be able , so 's debility ; And not so able , highest Potency ! So can his Povv'r , his Wil nor straine , nor bow , How ere it seemes to do it to our Sence : Nor , can it do it , truely , but in show ; If truely vve could see the Cause from whence That shew proceeds by our Intelligence : For , he is reall ; and , doth hate to seeme : Sith it doth strongly argue Impotence ; But when he seemes to mis do , we misdeeme , That still , his workes of Iustice , disesteeme . Nor , chang'd he state , when He , in firy Tongues , Descended on his Darlings : for , that Show To vs , as Men , not him , as God , belongs ; Who cannot see him otherwise then so : But , He , in forme confined , cannot go : For if he were confin'd , he were no where ; Sith , by the same , he should his state forgo : But , he to vs , doth often so appeare ( His state vnchang'd ) as our weake state may beare . Nor chang'd he mind when as his Will reueal'd He altred ; as he did for * Niniuy ; Because he chang'd not then his Will conceal'd ; Which was to saue it , through his Clemency : VVho knew they would repent , er'e they should die . And , touching a him , for whom the Sunne went back To crosse his will , erst show'n apparantly , His secret VVill , did That reuealed , wrack , That one might firmely liue , by th' others lack . Heere am I Clouded with a Mistery , That makes my Muses Eyes quite lose their fight : O Heau'nly VVisedome , Sonne of Verity , Disolue this Cloud , and lend those Eyes thy light , To find this Truth , which is obscured quite : For , onely - Goodnesse can no * Euill will ; Yet , Ill it wills : but turnes that wronge , to right : But , how he should a Wronge a right fulfill Here lies the Maze , my Muse amazing still ! Yet , by the Clew of his directing Word W' are led to say , he suffers Ill to Bee With right good will ; to make Ill more abhord When it is Parraleld with Piety ; yet , wils , what he permits , vnwillingly : For , Ill he wils not , that good thence shouldspring , Which to his Will , and Word were contrary And yet , against his Will can Be no * thing : So , wils a crosse , in crosse considering . Yet Contradictions , in one kind of Sense , He cannot [ though he most almighty be ] Cause to exist : for , that were violence , To Nature , Truth , and his owne Equity ; Which in great Pow'r , were great Infirmity : But , sith the Rule of Goodnesse , is his Will , Ill , is not Ill , that he wils willingly ; Because his VVill to good conuerteth Ill : So , ill is good if he performe it stil. He did commaund * him , who did hope , past hope , To kill his onely Sonne ; which was not ill : Because that euill hath no euill Scope That is confin'd by his exact good Will : " The Iudge that doomes death iustly , doth not kill : Shimey Curst Dauid by the like commaund ; And yet the same he iustly did fulfill : For , in the Bidders will no Ill can stand , Sith by it Right is rul'd , with vpright Hand . In Synne two Things we chiefely must respect , The Act it selfe ; and Its deformity : The Act ( though it be euill in effect ) yet , hath a Beeing ; so , is good thereby ; For GOODNES , Beings made most righteously : But , as it is deform'd , t is a Defect : So , not of GOD ( free from Deficiency ) Who is an ACT ; and works , without neglect , All Beings Being , be they low , or hye , So , though we lie in Him , He doth not lye . For , as one managing a Courser lame Doth put him too 't , to vse those Limbs of his , That he doth stirre , his Rider works the same ; But , that he lamely stirs , his fault it is ; That through his lamenesse stirreth still amisse : So : That we doo ; of God the cause is still ; But , that we doo Ill ; we , too blame for This : Then , not for dooing , but , for dooing Ill , We are condemn'd , as Steedes that stumble will. We are condemn'd , and * iustly so we are ; Sith Synn's the high contempt of his good Will : Synne is the Cause effecting all our care ; And with Confusion all the World doth fill , Which is the Ill , producing eu'ry Ill : All breake-backe Crosses , which we vndergo , Are cast vpon vs , by this Euill still : In Summe , it makes this VVorld a Sea of Wo , VVherein we , fincking , swim ; tost to , and fro . VVhen I behold a Towne ( erst fairely built ] Which Time ( dissmantling ) doth in Heapes confuse , Thus say I to my selfe ; Here , Men haue dvvelt ; And , vvhere Men dvvell , there Syn to raigne doth vse ; And vvhere Syn raignes * Confusion still ensues ! Thus , from beginning to the End , I fall Of this rude CHAOS , ( whereon moues my Muse ) And all the way I see Sinne ruin'd all ; " So Synn's the Soule of Ills in generall . The Plague ( which late our Mother-CITTY * scour'd And erst the KINGDOME made halfe * desolate ! ( The HEAV'NS ( through Aire contagious ) on it pour'd For odious Syns , which them exasperate , For which they oft dissolue the Crownes of STATE Likewise the DELVGE ( that did rince this ROVND ) Came , ( sith foule Synne did it contaminate ) To make it cleane , and so to keepe it sound , Else filthy Synne that BALL would cleane confound . Then , ô how blest are they that dye to Sinne , And liue to neuer dying Rightousnesse ! They , in this Sea of Misery , begin To enter in the Hau'n of happinesse ; Though ouerwhelm'd the while withall distresse : For , in a Calme we fall to frolike it ; Or sleepe secure in Pleasures idlenesse : VVhich doth peruent the Wil , corrupt the Wit Vntill our Stearne be torne , and Keele be split . VVith * Thornes he Hedgeth in his Minions VVay , That if they tread awry , they prick their feet : So , thus Hedg'd in , they cannot go astray ; Or , if they do , their feet with Thornes do meet , That make thē strait go right , through sharp regreet . But , with the Reprobate it is not so : Their waies are wide , & faire , and smoth , and b sweet : So that , in all lose liberty , they go Through VVorlds of Pleasure , to a World of VVo. Thus , is this Povv'r diuine , to Grace connext For those that are to Glory preordain'd ! Yet , by that Povv'r , and * Grace they stil are vext , for , want of Pow'r , and Grace to haue refrain'd Some Synne which they perhaps haue intertain'd , But touching the remorceles Reprobate This Povv'r to Iustice euermore is chain'd : yea often Gifts of Grace , through secret hate , Do fat them vp for death in frolicke state . Now , on this Povv'r of his Almightines Hangs that greate * Question in Religion For which so many [ with rare hardines ) Their Liuelihoods , and Liues haue erst forgon : " But though Mens Faiths be diuers : Truth 's but One. To vrge his Pow'r , our Faith to strengthen still , In that wherein his will is simply show'n We iustly may : else , do we passing ill , To presse his Pow'r against his holy Will. Hence may we take incoragement to giue ( with open hand ) to those that are in neede : For supernaturally he can releeue Those that fast oft , the hungry Soule to feed , Sith they are rarely constant in their Creed ! But now ( alas ) this free Beneuolence Is shunned as a superstitious deede : To offer [ as some weene ) the Poore our Pence We make an Idoll of their Indigence . yet , nought's more sure then that that Members dead That hath no feeling of his Fellowes paine : So , if this fellow-feeling once be fled From those that Faith professe , their Faith is vaine : And they in Death insencibly remain ; A faithfull Heart , doth make an open Hand ; And , in all harts , an open Hand doth raigne : For , they by Reasons rule should most command That ( like God ) most releeue , on Sea and Land. Riches ( like Thornes ) laid on the open Hand Do it no hurt ; but , gript hard , wouud it deepe : So , while a Man his Riches can command He may command the World , and safely sleepe : For , all men bound to him , to him will stand ; And from all Wants , and Woes him safely keepe : But , they whose hands are clos'd by Auarice , Ly open to all Hate , and * Preiudice . From this almighty Povv'r , in deep'st distresse , We fetch our Anchor ( Hope ) our selues to stay ; Where safe we lie ( though plung'd in wretchednes ] For , well we wot , we neuer can decay While , neuer-falling Povv'r our Sterne doth sway : And , sith it 's mighty , most in Clemency ( If wilfully we do not fall away ] We are secur'st in greatest iobardy , Sith on that Povv'r alone we then rely . All that GOD promiseth he hath a Will ( A willing will ) to make * good euery way : And , what his Wil is willing to fulfill , His Povv'r performes ; and so his Will doth sway Almighty Povv'r ; which freely , doth obay : Then , none can feare his Promises can faile That his Omnipotency well doth waigh , Sith as he wils that Povv'r doth still preuaile ; Then , Crosse we both , when we in Crosses quaile . It that , of Nothing ( onely with a Word ] Made this huge twy-form'd Fabrick which we see , Can all assure ; that is by It assu'rd : For , what It wils , it can ; what ere it be ! Who doubts hereof denies the Diety . Then , as we would not Athiests be in fact , We must ( like God ] to all his Likes , be free : For though our Sanctity doth seeme exact , If nought we giue , nought is our * holiest Act. For , to beleeue alone , God died for Man , And not to liue as we , in God , should dy , Our Faith is thus , but an Historian ; Liuing to Truth , and dead in Verity ; For , Faith liues not , if dead in Charity : VVho speake like God , and yet like Deuils do , Speake Truth to their Damnation ; for , his Eye That sees their VVords , and Deeds are euer two Doth doom them by their words , and damne them too . Whose Povv'r doth muzzle a Lions , Deepes b deuide , Make forceles c fire , from scath to saue his d Frends ; And , none that euer on the same relide Had worse then heav'nly , if vntimely ends : For it , in death , from Death his Saints defends ! It , from the dust of the obscurest Graue , Doth raise to Glory What on It depends : And from the deepnesse of the swelling Waue , Doth lift to Heau'n all those It wils to saue . In Summe , sith nothing is impossible That good is , to his all-performing Povv'r We should ( with Hope and Frailties * Spectacle Which that Sea-damming Monster did deuou'r ) Depend thereon ; and so , in Death be sure . But now the greatest Taper in the Sky Doth , like a Candle in the Socket dure ; Which seemes as it were at the point to die , Then die a while ( dul'd Muse ) for Company . NOw [ in the the resurrection of his Light That late lay buried in the Ocean Lake ] Arise dead Muse , resume thy wonted Spright , And once againe , with Him , thy Iourny take Through Heau'n , to find him out , that All did make : yet knowes he more then he did ere * create : For all created Was when as he spake with Time ; whose Tearme had no eternall state : But , he knowes more then Time can circulate . He knowes those Things that are not , nor shal be ; And cals That which Is not , as though it Were : For , in him Selfe , he more then All doth see ; And , thogh they be not , there , he knows them there : That is , he knowes them though they ne're apeare ; For , sith his Knowledge and himselfe are One , He knowes well what he can , though will do nere : So , That may in his knowledg Bee alone , That neuer shal Bee by Creation ! This knowes he simply by his Intellect , As That which here shal be but in his might : But , That which he doth purpose to effect Is euermore existing in his sight : For , all is present to his VVisedoms Sp'rite ! And though of that That which Is not , nor shal Be Can be no Notion ; so , no knowledge right , yet , Creatures onely know in that degree ; But God knowes ( Notionlesse ] Essentially . Those Things haue euer an vn being Beeing which in his Vnderstanding onely Bee : And neuer obiect made to his All seeing , But Them he intellectually doth see , As though they were , yet are but virtually : As Pictures are in Painters Fantasies ; Although they neuer make them actually : Só , without Notion ( sith all in Him lies ) These are in Him , as Thinges he could deuise . So then we must obserue a difference Betweene the knowledge of what once shall Be , And that which shall not : for , as t' wer , by sence God sees the first , the last he doth not see But as they are in Possibility . Yet some may vrge , what truth can be of Those That ner'e shall be ? Yes , They , with truth agree That truely are in Gods pow'r to disclose : So , in that Pow'r , with truth , they still repose . For , sith his knowledge is indefinite To Things indefinite it must extend : And sith his Pow'r can make Things infinite . He needs must know them , sith he knowes the end . Of All that on his endlesse Pow'r depend : But all that is or euer shall be made Is finite ; then , his knowledge must transcend Their highest Reach ; as Reason doth perswade : For , it is infinite , and cannot fade . ONE is an Vnity , which can extend To Numbers infinite [ if multiplide ) For , eu'ry Number doth thereon depend : Then , if that Vnity did know how wide It could extend , it knew the rest beside . Man , in Conceit , can multiply this One To Numbers infinite : for , such abide Still subiect to increase , by Vnion : Then , God must know past limitation . He knowes distinctly , and in generall : For , knowledge indistint imperfect is : He counts the * Starres , & by their names them call ; Numbers our * Haires , & knows when one we misse : Then , must his knowledge be distinct by This. He in their Causes sees Contingent Things Yet nought's contingent to that sight of his : For , he that all in All to Being brings Must hatch them ere they Be , beneath his Wings . In him that did * betray the Lord of light It was Contingent ; sith in him it was To do , or not to do that damn'd dispight : But , God did in himselfe [ as in a Glasse ] Past Time , see It , in Time , should come to passe . Then , in the second and Contingent Cause , Contingently he knowes : but , if it has Relation to his preordaining Lawes , Necessity it on the Action drawes ! Then must he needes knows Ill aswell as good : But , Ill is nothing , but a meere Defect ; Which hath no Notion , by a Likelihood , So nought can know the same in true Effect ; And nought to know , Gods knowledge doth reiect . Then Ill is know'n by good ( as death by life ) Though by no Notion it can Sence direct : For though Ill nothing be , t is still at strife With Goodnesse : so this knowledge still is rife . God knowes not Euill by receiuing in A Notion to his Mind ; which knowes not so : For if he so should do , so should he sinne ; But sith he knowes himselfe , he Ill doth know By his owne goodnesse : so , knowes Ill , his foe . But if , by Notions , he did ought perceiue , Thē that perceiu'd , those * Notions needs must show ; So , should he more then erst before conceiue And so might be deceiued , and deceiue . But his high knowledge is the Cause of all : Then , must it before All Actually : His Prouidence could not be generall If ought there were he knew not * specially : But , he knowes All from all Eternity : Then , must he needs know Ill , that all doth mare , By his owne goodnesse , most essentially : But , if that Ills do stretch themselues so farre To yeeld such knowledge , more then nought they are . This knowledge knows together what it knowes ; So doth it not augment much lesse decrease : Himselfe ( the Medium of his knowledge ) showes The state of Things , at once ( not peece , by peece ; As men do know , their knowledge to increase : Then is his Knowledge firme , ●● as infinite , And can no more be chang'd , then it can cease : So , to his vndeceiueable fore-sight All Haps on All * inveitably light . If so ; it seemes this Knowledge doth impose On all Mens Acts a meere necessity : Not so ; for his fore-sight doth not dispose The wils of Men , nor lets their liberty ; But what they do , they do most willingly : Though second Causes , by their natures course , Make vs to do some things vnwillingly ; Yet , Gods Fore-sight doth not those Causes force : No more then ours makes great Loads lame an Horse . So , Gods fore-knowledge may two waies be wai'd : First , as he did foresee what ere should Be ; Last , as his fore-sight in his Will is staid : And so his fore-sight is his Wils decree ; Which must be acted of necessity : So , al Things , of necessity , are such ; Though they be such perhaps condicionally : For God doth moue them but by natures touch So , moues them as they will , lest She should gruch . Two Causes in the World his Pow'r hath set To Cause ( as second Causes ) all Effects : The first are certaine , and Effects beget As certaine : As the fire with heate affects , The Sunne giues light : and so of other Sects : The later Causes are indefinite , And their Products vncertainly respects : Those are Contingent , and extend their might Vnto Mens Wills , and Actions , wrong , or right . Now , though Gods fore-sight , ioyned with his Wil , Be such , as by no Pow'r can changed be ; Yet we thereby are not enforc'd to Ill , But meerely do it of our owne decree , As mou'd by nature , to Iniquity : Yet can we not do other then we do , If it we waigh as God did it foresee : And so , foreseeing , iustly willd it too : For , what he doth , he iustly may * vndo ! Say we fore-knew the nature of a Frend Would credit vs in all that we should say Should our fore-knowledge so his nature bend As it were bound ; and so must needs obay , It hauing liberty itselfe to sway ? Not so : no more doth Gods * Foreknowledge force Mens Wills against their Nature any way : But still their Wils by Nature haue their Course , yet nought their Wils from Gods will can deuorce . For , as we freely in a Ship do walke , And yet our walking hinders not her Way ; But , holds her Course ( welstir'd ] and Le ts doth balke Till she arriues where shee 's designd to stay , By him whose Goodes she safely doth convay : So , in the surest Ship of Gods DECREE Wherein we saile , ( and cannot fall away ] Though our Will crosse the Course , yet cannot we That Course auert , but needs must with it flee . And , as one hauing fastned a Boat Vnto a Rocke , hales at the rope to draw The Rocke to him ; yet , so himselfe doth float Vnto the Rocke ( vnmou'd ) by Natures law : So , we being fast to That which God foresaw Do striue to pull his * Purpose to our Will ; yet are we driv'n therby ( as by a Flaw ) Vnto his Purpose , which is * stedfast still : So though we seeke our Wils , we His fulfill ! But though Man workes , as of necessity , According vnto Gods most staide deeree , yet workes he at his Natures liberty ; And so he workes as being bond and free ; Both which Gods wisedome could not but fore-see : So then he might Mans nature haue restrain'd From working ill , but then it bound should be : For though Mans Workes to Gods Decree are chain'd yet workes he by his nature vnconstraind . Then , though he knows from al eternity What we would do ; that caused not our Deede : But what he wil'd impos'd necessity Vpon our workes ( who works as he decreed ] Which Works , his practicke knowledge do succeed His Will and Knowledge then is cause of All At once : For , all at once from them proceed : Sith in Him nought we first , and last must call But , He is all One Cause in generall . Then in this fearefull Sea which we be in we must beware two Rocks : That is to wit , we must make God no Cause of any sin : which we do if we say he * willeth it : For , as its Ill , he doth it but permit . The other is , when that withour his Will And his Fore-knowledge we do Ill admit : For , so we do his perfect knowledge spill ; As in the other make his Goodnesse ill . Our Soule doth moue our Body , being lame , And yet our Soule is whole in euery Limbe : Then God is not for our misdeeds to blame , Though he Workes all in All as pleaseth Him : VVho makes the sinfull in their sinnes to swim Vntill they sinke to Hell : so , punnisheth Much Sinne , by Sinne : for , he their Eyes doth dim , That they should not perceiue the Snares of Death , Vntill they fall those mortall Snares beneath . He moues aright the most peruersest Will ; But , by that crooked Will it waxeth Wrong : As good meat put into a Stomacke ill Turnes to bad Humors , with disease among : So , Good , to God ; and Ils to Men belong . He worketh all in All : or good , or bad : Either , as either are , or weake , or strong : And so we are or ill or well bestad , As our demerits him do greeue , or glad . Then , wicked Actions , as they Actions are , ( And not as they are wicked ] God doth will : For , they are Beeings ; but we must beware ( Sith ere our fall we well could them fulfill ) We make him not the Author of their * Ill : For , he may willingly stil suffer sin , Though to his Wil it he repugnant still ; Which suffring , by indulgence , seekes to win The lost Sheepe , though astray the more it ryn . Then , willing suffrance , needs must be his VVil : So then in God two ouert VVils we proue : The Greater , and the Lesse ; yet neither il ; Although the lesse to suffer Ill doth loue , which yet the Greater euer doth reproue : He , by the Greater , would we should dowel ; And , if by Ill , the Lesse we more approue , Against the Greater then we do rebell , By doing his wil that doth not so excell . He suffers vs to sin , when by his grace , He might restraine vs from transgression : So , willingly doth Wil it , in this Case , As t is an Act , to show his Goodnes on ; Either by Iustice , or Remission : The lesser Good is th' obiect of his VVill Aswell as that Good past Comparison , But this doth saue ; and that doth often spill , yet glory gaines when he doth each fulfill . So , though his Will be one , yea , simply One , yet , is he said to will both Good , and Ill : Most properly he willeth good alone ; But , Ill he wils as t' were against his Will Improperly ; against his nature stil. He willeth al that to himselfe pertaines Vrg'd by his nature , not by Force , or Skil : But , his free-wil his Creatures state maintaines ; Whose Good , or Il in his free choise remaines . No Man doth good or ill against his wil ; Though some do il ( in sort ) vnwillingly : yet , in so doing , do their Lusts fulfil ; Therefore the VVilexcludes Necessity , Sith it , by nature , hath free liberty . Then none are damned but for wilful sin ; Nor , saued but for willing Piety : So , the VVil's free , as it hath euer bin , From al Constraint , saue Sin the same within . Then , Reprobates vniustly do complaine Of being preordain'd for Castawaies : For , though to perish , God did them ordaine ; yet die they not , but for their wicked VVaies ; And so the vniust iustly stil decaies : They freely sinne , by nature , which is free ; Then God , Sinnes wages , euer iustly paies : So , Sinne steps in betwixt his iust Decree And th' excution , that he iust might be ! There 's no Discourse nor Motion in his will That he should now wil This , then That againe ; His Will is euen with his Knovvledge stil ; Though it in Order do behind remaine ; For , nought but God , Gods Substance can containe : Then , from eternity , He wils their wrack On whom , by Iustice , He doth glory gaine : Yet dye they for their sinnes ( sith grace they lack ) So , God doth iudge , and neuer Iustice Rack ! His Iudgments then , are all iust , strange , and deepe : For ( in a most vnutterable kind ) They that transgresse his Will , his Will do * keepe : For nought is simply done against his Mind ; And all fals out , as he hath fore-disignde ! He suffers Ill , and that most willingly ; But would not suffer it , did he not find His Might can make Ill , Good almightly : So , Ill he wils , to make it good thereby ! HE , and his Glory is the End of all ; And all that are , are meanes vnto that End ; For , as they are by Him , in generall : So , are they for him ; and on him depend ! For him : That is , his glorie to defend . But yet , this End doth not so moue his Will , As by the End ours moue , and to it tend : To seeke a * Cause of his good Will , is ill , More then his onely most good Pleasure still ! Then , no Cause is there why he saueth some , But onely that good pleasure , which is free To saue , or spill his Works , by vpright doome : Sith through all freedome , all Deaths Vassals be ; Then , some to saue , is freest Clemency . And , as of All , he freely some ellects : So , by his eviternall sure DECREE Ordaines them to the END , and the Effects ; And , so his owne free Guifts in them Affects . Then , in his Will , remaines our VVeale , or Wo ; Yet , still we pray his will may still be done : VVho by that Act doth will our ouerthrow , By which he wils his owne dominion ; To which all Povv'rs are in subiection ! Then must we needs submit vs to his will , Although it be to our Confusion : ( Sith that is good for him , though for vs ill ) And seeke , for life , his know'n-will to fulfill . But let no temprall Torment , or anoy Perswade vs , he is not our willing friend : For , as the Persians punishments imploy Vpon their Nobles Weeds , when they offend , That by that grace , they may their manners mend : So , God doth deale with those he loueth best , whose Rods he on their Corpes , & State doth spend , To saue their Soules ; and , those he loueth least , He plagues , in Soule , and lets their Bodies rest . For , as an ouer-gorged Stomack makes Anaking Head , by Vapors that arise , So , too much VVeale the staidest Iudgement shakes ; And quite smoks out the Vnderstandings Eies : For , Ouer-much makes fondlings of the VVise. Then let all outward griefes be heapt on me , So inward Comforts giue my wants supplies : for so , by Iustice , God still makes me free from his iust vengance , in great Clemency ! The higher we from Earth vp-lifted be The lesser will all Earthly Things appeare ; And so the neerer we to Heau'n do flee , The lesse we value Things that Earthly are ; But , Cloggd with Earth , that Clogg is all our care . Then ( with that Heu'n-rapt * Saint ) rapt Muse , ascend That third aethereall Heau'n-reuealing Spheare ! Yet , lo , quite spent , before our Iournies end , VVe must t' a lower full Point * now descend . And , though we must confesse all Helps we tooke That God , and Men affoorded vs herein , Out of Mens VVritings , and Gods blessed Booke Yet to our Muse , it hath so waighty bin That now she ( fainting ) sincks , for feare to sinne : Then , here an End , before an endlesse End , Sith we may lose , if more we seeke to win : And what is done , we meekely do commend To mortall * Saints ; to vse , refuse , or mend . FINIS . He that loueth purenesse of hart for the grace of his lippes , the King shall be his Friend . Prou. 13 , 11. GOod Preachers , that liue ill [ like Spittlemen ) Are perfect in the way they neuer went : Or like the Flame that led Gods Children , It selfe not knowing what the matter ment : They be , like Trumpets making others fight , Themselues not striking stroke ; sith liuelesse Things : Like Land-marks , worne to nought , beeing in the Right : Like well-directing ill-affected Kings : Like Bels that others call where they come not : Like Soape , remaining blacke , and making white : Like Bowes , that to the Marke the Shafts haue shot , While they themselues stand bent , vnapt for flight : For , where their Wordes and Works are not agreed , There what they mend in Word , they marre in Deed , Blessed be the mercifull : for they shall obtaine Mercy . Math. 5. 7. WHat wit hath Man to leaue that Wealth behind Which he might carry hence when hence he goes ? What Almes he giues aliue , he , dead , doth find ; But what he leaues behind him , he doth lose . To giue away then , is to beare away ; They most do hold , who haue the openest Hands : To hold too hard makes much the lesse to stay : Thogh stay there may more then the Hand commands . The Beggers Belly is the batful'st Ground That we can sow in : For , it multiplies Our Faith , and Hope , and makes our Loue abound ; And , what else Grace , and Nature deerely prize : So thus , may Kings be richer in their Graue Then in their Thrones ; thogh all the world they haue ! Notes, typically marginal, from the original text Notes for div A19906-e140 a Exod , 33 , 23 b Iob , 36 29 c Psal , 86 , 8 Notes for div A19906-e560 * Head , and Hart * god * Iames , 1 , 7 , * Psal , 5. 8 * Psal , 107 23 24 , 25. 26 * god only is true , and eue ry man a lier * God can haue no proper name for his nature . * From God , to God. * Gods Properties , and Attributes are one , and why ? * There is no passion in the Deity . God is good , gratious , wise &c onely by his simple Essence . Gods actions are tyed vnto his properties . Wisedome , Iustice , &c. are substantially in God : but in man , accidentally . God is a supernaturall nature . * Prou. 16 , 4 * Maniches * Angels wer not without iniquity . * Ioel , 2 , 13 * Exod. 34 , 6 , 7. * Moses . a Mercifull , gracious flo to anger , and abundant in goodnes and truth ; compared with not making the wicked innocent , & visiting of in iquity . Simil. * God. * christ Iesus the God of grace . * God is charity * Obediah , 1 4. * Psal , 113. 6 * Dy reprobates . * Man , is said to be man , in respect of his forme ; which is his Soule . a Acts , 17. 28 * 2. Pet 1 , 4 * Do vertuously . * God , is the Soule of the World ; not fomally , but effectually . * Heb , 1 , 2 * That which is made in time , is made before , and after some time : therefore the World was made neither before , nor after , but , euen with time . * The partes are euer before the whole in na ture , and order . * Ierem , 23 , 24 Obiect . * Compounded of Being and Essence . Ansvv * God. * Alpha , and Omega . Reuel 1 , ● . * There is a created , and an vncreated Eternity Obiect . * Christ our ghostly head * It wil cause true penitency , or desperation . * Heauen . * Pride . * Christ. * The Diuel , cause of mās fall . * Exod. 3 14 * All are con cluded vnder sin , that God might haue mercy vppon all . * In him is no darknes . * God and Man. * God onely wise . * Rom , 1 , 20 * So are ▪ Wee moued to & from God. * Gen. 1 , 2 * Heb. 1 , 3 * Heauenly mantions . * Gen 1 * God 's will , and power are equal : yet there are ma ny thinges in his power , which ar not in his vvil . * Infinite wis dome , directs infinite power . * Gods Wil limits his vnlimitable power . * In respect of the reach of our capa city * In God is true & moste compleat felicity * Edward & Richard the second . * The best is a Brier . * The obiectiue Beatitude is the chiefe blessednesse . * Diuine mer cy is as great as gods diuity . * His ovvne properties . * Simple pure nesse wil brooke no mixtion . Obiect : Answ. * Their will , and power are one . * Equall in Essence , Take away Gods proper ties , or Persons , & take away his Diety * That is , actu al , or ordinary power . * From all eternity * Personall propertis are not common to the Diety * Their inter nall workes differ not but in manner of doing Nota. * Gods eternall Workes are euer one , the internall diuers in māner of doing . Prou , 15 , 27 * They fight with God that pry further into his secrets then hee woulde haue them a Gods glory and goodnes is most inexplicable * As far forth as concernes our Soules welfare * No Creature is capable of omnipotence . Simil : * Manasses , Nabuchadne zer , S. Paule . * Stroke is an action of much indulgence ; strike , of much anger . * As he cannot , eate , drink , grow , sleep , or any corporal action : for he is a most pure Spirit , yet is there in him nothing but substance . a Something 's impossible to be done by omnipotence * To do vnright ly is great infirmity . * The scriptures . God hath tyde his omnipotency to two thinges : to nature for orders sake , and to bis word for his promise sake . * Noah a preacher of righteousnes * Psal. 3a , 9 * Gen. 1 , 12 * Man might haue beene made more perfect accidentally but not essentially . * Or any other Philoso pher . * Curiosity * By Sin cam Death and Feare * Infinit wise dome can do nothing with out like reason * Gods will and suffrance are neare of kin * All creature * ●en , 2 , 17. * To greeue for siune , is a ioyful sorrow * Reuel , 35. Simil. * a yet we must not do euill , in any case , that good may come of it , but when vnwillingly it is committed , drawe good out of it . b It s better to say that impossibilities canot be don then that God cannot do them * God doth often change his open sentence , but ne uer his secret decree : for the sentence is euer condicionall . a Ezechias * Yet both vvils are one in effect : for , the iudgmēt against Nyni ute vvas condicionall ( as are all Gods threats ) if it did not repent . * God simply good , cannot vvill euill sim ply . * Rom. 9 , 19 , In a diuerse consideration , God wil● diuersly . Gods will is the rule of Iustice. * Abraham . 2 Sam. 16 , 5 Two thinges to be noted in Synne . Simil. * We are con de mned for violation of Gods reuealed will. * All confusi on springs from sinne . * London . * Therefore I will make thee sicke in smiting thee , & make thee desolate because of thy Syns . Micha . 6 , 13. * Make Anarchies of Monarchies * Hosea : 2 : 6 b Eccles 12 * It is Godes grace to punish his chil dren in the World , least they should be condem ned with the World. Rom , 9 , 18 1. Cor , 12 , 11 * Reall presence . From Gods power wee may take encouragement to be liberall to the poore Simil : * Prou , 11 , 24 * God is infi nite in truth Heauen & Earth * Our praiers are turned in to sin , if wee haue not cha rity a Dan , 6 , 16 b Exod 14 25 c Dan : 3 , 25 d Iohn 15. 15 * Ionas Sol * God knows more then he euer did or wil make Whatsoeuer god means to doe he seeth as on from all eternitye . * Things which onely Bee in Gods vnderstāding or powr haue an vnbeeing beeing Nota. The thinges which God knowes must be infinite like his know ledge . * Psal. 147 , 4 * Math : 10 , 30 Luke 12 , 7 * Iudas a God is a Mirror wher in al thinges are seene . Ill hath no notion to know it by . * Whatsoeuer is ordinarily by the vnder standing perceiued is per ceiued by no tions . * Gods prouidence wer imperfect if he knew not perticular things . * Nothing is contingent with God. God hath set two second causes in the world , to pro duce all effects . * We are vndone by ill-doing . * Gods fore knowledge foreeth not our wils Simil. Simil. * Eph , 1 , 8 * God 's prescience cau seth not our Actions * Simply * God moues vs well , But being Lame , in our affecti ōs , we moue ill Simil * 1 , Ioh , 4. 13 Willing suffe ▪ rance is gods will * God doeth wil sin as it is an act where on to showe his diuine goodnesse ei ther by Iustice or mercy * Touchinga the intention No discourse or motion in the wil of God * The transgressors of Gods reuealed will , keep his secret wil * a No cause of gods wil , but his meere good pleasure God , by one act of willing , wils his glory , & our confusion . Simil. Simil. * S. Paule * Will exceeds power heerein . * The church millitant . 
A20960	----	Theophilus, or Loue diuine A treatise containing fiue degrees, fiue markes, fiue aides, of the loue of God. Translated by Richard Goring, out of the third French edition: renewed, corrected and augmented by the author M. Peter Moulin, preacher the reformed Church of Paris. Theophile ou de l'amour divin. English. Du Moulin, Pierre, 1568-1658. 1610 Approx. 165 KB of XML-encoded text transcribed from 156 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A20960 STC 7339 ESTC S118661 99853868 99853868 19266 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20960) Transcribed from: (Early English Books Online ; image set 19266) Images scanned from microfilm: (Early English books, 1475-1640 ; 1095:6) Theophilus, or Loue diuine A treatise containing fiue degrees, fiue markes, fiue aides, of the loue of God. Translated by Richard Goring, out of the third French edition: renewed, corrected and augmented by the author M. Peter Moulin, preacher the reformed Church of Paris. Theophile ou de l'amour divin. English. Du Moulin, Pierre, 1568-1658. Goring, Richard. [30], 280 p. Printed [by R. Field] for Samuel Macham, and are to be sold at his shop in Pauls churchyard, at the signe of the Bul-head, London : 1610. A translation of Pierre Du Moulin's: Théophile ou de l'amour divin. Running title reads: The loue of God. Printer's name from STC. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Worship and love -- Early works to 1800. 2007-09 TCP Assigned for keying and markup 2007-10 Aptara Keyed and coded from ProQuest page images 2007-11 Emma (Leeson) Huber Sampled and proofread 2007-11 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THEOPHILVS , OR LOVE DIVINE . A TREATISE CONTAINING FIVE DEGREES , FIVE MARKES , FIVE AIDES , OF THE LOVE OF GOD. Translated by Richard Goring , out of the third French edition : renewed , corrected and augmented by the author M. Peter Moulin , Preacher to the reformed Church of Paris . LONDON , Printed for Samuel Macham , and are to be sold at his shop in Pauls churchyard , at the signe of the Bul-head . 1610. To my Worshipful good Friend M. George Hakewill , Batchelor of Diuinitie , and Fellow of Exeter Colledge in Oxford . SIR , when you first wished me to reade this Discourse , ( cōmending it as a worke , no lesse scholerlike then religious ) I was thinking how I might some way requite with somewhat more then verball thankfulnes , your kind fauors & good wishes towards me . But hauing perused the same , I thought I could not better employ my time of small emploiment , then to translate the same , as being a subiect fit for all men seriouslie to meditate vpon , supplying with my willing but poore endeuour , that which you could haue better polished ; and I dare say willinglie would , by reason of your familiar acquaintance with the Author , if your leisure might haue serued you to haue taken it in hand your selfe . Therefore as you commended it vnto me , for a peece neatly and eloquentlie done in the originall : so surelie it did rauish me in the reading , as being a most worthie theame ; and hath emboldned me to recommend it backe againe vnto you , thus homelie apparelled in our mother tong ; in which it can leese but litle grace , being in it selfe so gracious as it is . Suffer it therfore I pray you ( if it be not too full of defects ) to passe vnder your name , who best deserue herin , if ought there be deseruing . For mine owne part , I wil onlie say , I haue striued to shew some part of the paines , I would gladlie take to do you anie pleasing seruice in requitall of your manie fauours ; which I will pray you still to continue , as I will alwaies endeuor to be thankfull , and constantlie rest Your very affectionate and much bounden Rich. Goring . TO THE HIGH AND MIGHTIE Ladie Anne D' Allegre , wife vnto the high and mightie Lord Monsieur de Fervaques , Marshall of France , and the Kings Lieutenant in Normandie . MAdame : The Apostle vnto the Hebrewes teacheth vs , that within the Ark of the couenant there was a cruse full of Manna and Aarons rod. God thereby instructing vs , that he hath not onely a care of the nourishing of our soules , but to correct vs for our sins also : and that he hath giuen vs together with the bread of his word , his rod of afflictiōs . The one nourisheth vs , the other exerciseth vs : the one instructeth vs , the other reformeth vs : the one teacheth vs to do the will of God , the other maketh vs to renounce our owne : both equally effects of his loue . For God humbleth vs by afflictions , and pricketh the swelling of our pride . He cutteth & loppeth vs , to the end we may bring forth the more fruite . He filleth vs with bitternesse in this life , to the end we might long for the life to come . For those whom God afflicteth grieuously in this world , leaue it with lesse griefe . And indeed if the childrē of Israel , being come out of Egypt , after hauing endured there so many afflictions , did notwithstanding grieue , and oftentimes mutined to returne thither againe : how much more had they grieued if they had suffered nothing ? Adde hereunto , that God who hath formed vs to feare him , knoweth that our prayers are slacke and cold in prosperitie , as proceeding from a spirit that is cooled by successe , and which are endited by custom . The cries which our owne will produceth are feeble , in comparison of those which griefe expresseth . There is nothing so strong as necessitie : nothing so ingenious to pray well as sorow , which in an instant formeth the slowest tongues to a holy eloquence , and furnisheth vs with sighes which cannot be expressed . It is not then in anger that God afflicteth vs ; but because that sinne is a kind of falling sicknesse , God striketh and afflicteth vs to awaken vs. His beatings are fatherly corrections : if he vsed vs otherwise , we should not be his childrē . For if a man seeing two children a fighting , doe chastise one for the same , without touching the other ; the standers by , without further knowing him , presume that it is his father : so God correcteth as his children those which he embraceth with a fatherly loue . He beginneth his chastisings at his owne house . Now if Iesus Christ ( as saith the Apostle ) hath learned obediēce by the things which he hath suffered , although he were the Son : how much more ought wee to bow downe our neckes vnto Gods corrections , & humble our selues in his presence , rather then to kicke against the prick , or to make the afflictions which are bitter enough of themselues , to be yet more bitter by impatiēce ? None can make a white haire become blacke with all his care : but well may he make his blacke haire becom white through his vnprofitable discontent . It is euer better to follow , then to be dragged on , aboue all when God conducteth vs : for if the way through which he leadeth vs be thornie , yet is it straight . Now when I cast mine eye vpon all the remedies of afflictions , I find there are three things which may asswage griefe ; time , reason , and the feare of God. For length of time mitigateth sorow , and closeth vp the wound , yea euen in the weakest spirits , and most vncapable of consolation : but reason esteemeth this remedie too long , and vnworthy of a couragious man ; for wearinesse of weeping is a poore remedie . The feare of God doth more : for as to appease griefe , reason stayeth not for time , so the feare of God stayeth not for reason ; but before that reason can bring in her consolations drawne from the ineuitable necessitie of euils , or from the vnprofitablenesse of teares , that resolueth promptly vpon the loue of God , who chastiseth vs for our good : so as in steed of casting forth complaints , it findeth out occasion of thanksgiuing , and formeth not only vnto patience , but also vnto ioy , as acknowledging amongst his afflictions certaine signes of Gods loue . These documents Madame , are so much the more familiar vnto you , as you haue had often experience of them , and who being past her apprētiship in afflictions , haue carefully sought out the lenitiues which Gods word doth furnish vs withall : which , besides that sobrietie and modestie which shineth in you , and hath altogether estranged you from the vanitie which now a daies reigneth in the world , haue taught you to solace your selfe with God. But take heed also lest you suffer your selfe to be ouerwhelmed with sorow , and make pietie the nurse of discontēt . Inueterat griefs do often turne into habit , and old wounds become fresh with too much handling ; which me thinks is aboue all verie vnfitting your nature , whose meeknes and gentlenes so pleasing vnto all , is much more at accord with ioy . Shall it be said , that the great viuacity of spirit which God hath giuē you , serueth you but to feele griefe more sensibly ? or that God hath made you great , that your teares might haue the greater fall ? Time which easeth the most ignorant people of their euils , cannot it finish the sighes of a person whom God hath so much enriched with his knowledge ? Shall it not be better to ioy in future good things , which are great and certaine , then to afflict our selues for euils past , which are remediles ? Herein surely God is offended , if in worldly crosses we find more occasion of griefe , then matter of ioy in heauēly riches . And wrongfully do we complaine of our afflictions ; seeing we hurt our selues , we doe vnderhand as it were confesse , that God hath not afflicted vs enough . The Psalmist saith indeed , that God putteth vp our teares into his bottels , as precious things : but he speaketh of teares bred of repentance , or of griefe , to see God blasphemed and despised amongst men . For God gathereth not vp obstinate tears , which extending themselues beyond their limits , occupie the time due to consolation . How many times ( giuing your selfe to reading ) haue you bedewed the holie scripture with your teares , and yet this booke containeth the matter of our ioy ? And in the booke of Psalmes , the tunes wherof you loue , and yet much more the matter , where you see your own picture , and the anatomie of your inward affections : Haue you not obserued that all the Psalmes which haue their beginnings troubled , and whose first lines containe nothing but profoūd sighes and broken complaints , do end in delight , and termes which witnes contentment and peace of conscience ? Let your tears Madame , be formed vpon this example , and let them end in spirituall ioy . Let your faith raise her selfe from vnder her burthen , and let the sluces of afflictions , which God hath stopped her course withal , make her to runne forth with the greater impetuousnes : let her take strēgth from resistance . Hereunto the meditation of Gods graces will much serue you : the which if you coūterballance with your euils , they will mightily weigh them downe . The onely attention of future glorie , which you apprehend by faith , can it not digest all bitternesse ? That faith which filled the Martyrs with ioy in the midst of their present torments , may she not in our rest comfort vs against the memorie of passed euils . And you who acknowledge what seruitude those people liue in , which are dragged into perdition by the inuisible chaines of opiniō and custome : can you sufficiently magnifie the grace which God hath giuen you , in honoring you with his alliance ; and enlightning you with his truth ? Yea , and in your life time , how many of Gods assistances , how many difficulties happily ouergone ? God hauing giuē you the grace to be alone in your family an example of constancie and holy perseuerance in the profession of his truth , hauing made you great , that in the contradiction of the world , you might be an example of firmenesse and constancie . And yet admit your wounds were more grieuous , as taking all at the worst , our liues being so short , they cānot long last : for you are not troubled to seeke consolations against death , seeing that death it selfe is a consolation vnto vs. For God if he receiue the sighs which wee powre foorth in our praiers , much more regardeth he the sighes which our soules giue vp vnto him in our deaths . Which being a place of shelter , and which putteth our soules into securitie , we ought not onely looke for his coming , but euen go forth to meete him : hastening his comming by our desires , by the example of S. Paul , who saith , that his desire tendeth to dislodge , and be with Christ . And to say with Dauid : O when shall I present my selfe before Gods face ? For our soules being bound vnto our bodies by two bonds , wherof the one is naturall , and the other voluntarie : if through hatred and contempt of life present , we vntie the voluntary bond , waiting the time when God shall breake the naturall , death then coming shall find the businesse begun , and our soules prepared to this dissolution . These cogitations Madame , and such like , haue hitherto giuen you consolation : the which although you be sufficiently prouided of , and haue alwayes readie , many spirituall remedies , yet you borrow from other the receipts ; and haue thought that I could contribute something to your consolation . And to this effect hauing heard talke of some of my Sermons vpon the Loue of God , you would needs make vse of the power you haue ouer me , demanding them of me in writing ; knowing well , that of the discontentments of this life , there is no such gentle remouall as the loue of God , or more stronger remedy then that he loueth vs. Herefrom I drew backe a long time , partly through idlenesse accompanied with some other distractions : partly through feare , apprehending your iudgement , which far surpassing ordinarie spirits , feedeth it self not vpon vulgar meates . At length , after long delay , being not any longer able to striue against your instant requests , which are vnto me as so many commandements , I haue let this discourse come forth in publick , vnder the protection of your name , to the end that the imperfections thereof may likewise be imputed vnto you , and that you might beare also a part of the blame , for hauing assisted at the birth of that which ought not to haue seene the light : but I shall be easily excused , as hauing obeyed you . For honor shal it euer be vnto me , to execute your cōmandements , and to employ my selfe to do you most humble seruice , as being your Most humble and most obedient seruant Peter du Moulin . A Table of the Chapters , and principall points contained in this Treatise of the Loue of God. OF true and false loue . Chap. 1. fol. 1. Fiue degrees of the loue of God. Chap. 2. fol. 24. 1. Degree to loue God , because of the good he doth vs , and which we hope to receiue of him . fol. 28. 2. To loue God for his own sake , because he is soueraignlie excellent , and chieflie to be beloued . fol. 45. 3. Not onlie to loue God aboue all things , and more then our selues : but also not to loue anie thing in this world but for his sake . Fol. 67. 4. To hate our selues for the loue of God. Fol. 79. 5. Is the loue wherewith we shall loue God in the life to come . Fol. 94. Of the marks and effects of the loue of God. Cha. 3. Fol. 102. 1. Marke is , that it extinguisheth all voluptuous loue . Fol. 105. 2. That it is the peace and tranquillitie of the soule . Fol. 122. 3. That it is charitie to our neighbours . Fol. 136. 4. And the pleasure to cōmunicate often with God. Fol. 153. 5. It is the zeale of the glorie of God. Fol. 184. Fiue meanes or aids to inflame vs in this loue of God. Chap. 4. Fol. 202. 1. Meanes is the image of vices . Fol. 206. 2. The choise of friends . Fol. 215. 3. The hatred of the world Fol. 226. 4. Prayer . Fol. 238. 5. The hearing and reading of the word of God. Fol. 254. CHAP. I. Of true and false Loue. LOue is that point of our spirites , whereby she ioyneth her selfe vnto obiects . That which is weight in heauie things , Loue is the verie same in our soules . For as weight moueth earthly bodyes towardes the place of their rest , so loue moueth our soules towardes that obiect which promiseth rest & contentment . Whereupon it followeth , that as heauie things doe moue in a direct line towards the place of their rest ; so if we will attaine vnto any perfect repose , our loue must go right , and haue an equall motion . 1 True loue then is that same , which giueth rest and contentment vnto the soule ; whereas false loue is an irregular agitation , and endlesse motion . Such is worldly loue , which we see to be filled with vnquietnesse , and not to stay his agitation , but through wearisomnesse or despaire , which is no rest , but an vnablenesse to moue , because that force failing , desire doth still continue ; like vnto a tied horse , which gnaweth his bit . Such are almost all men : they haue many desires , and little power ; they most desire that they can least do : neither being able to obey or command their couetousnes . They cannot obey it , because of their weaknes ; nor commaund it , because of their incontinencie . So that if a man enioy , without any let , that which he loueth , that verie easinesse it selfe bringeth him a distast withal . For worldly loue is enflamed by resistāce , and nourished with difficulties : like vnto those fishes which loue to be in violent streames and floud-gates , but do die in a still water . The cause of this vnquietnesse , is because that our loue chuseth false obiects , and which cannot satisfy couetousnesse . For if you passe your eie vpon all which is best and most pleasing in the world , you shall not finde therein any firme and stable quiet , but a chaine of cares linked together , a web of perpetuall vnrest . The most graue sweetes are sow●ed in bitternes . The atcheiuement of riches , pleasure and honour , is painfull , and many perish in the pursuite therof : the possession is vncertaine , but the losse certaine . For if these things leaue not vs by some accident , we shall leaue thē by death . These are things which are bestowed not onely vpon the wicked , but euen because they are bad , as being rewards of wickednesse . To expose a mans loue towards these things , is but a pursuing of the winde , and a perpetuall trauell . For euen when these things might be termed alwaies good , yet are they vncertaine . A man cannot take good aime at a flying fowle , nor haue any assured designement , aiming after transitorie goods and pleasures . We must seek our rest then some other where thē on earth , and turne the edge of our loue , towards heauen . For euen as the lower part of the elementary region , is the seate of windes , tempests and earthquakes , but that part towards heauen is alwaies peaceable & stil : so our loue shall be euer full of vnquietnes , whilest it setteth it self vpon base things ; but it shall find rest if it raise it selfe towards heauē , & Gods promises . And for this cause is it , that in the middest of tempestuous wether at sea , the needle of the Compasse remaineth alwayes vnmoueable , and stayed vpon one point , namely , be cause it gouerneth it self by the Pole. In like sort the soule of a faithfull Christian , in the midst of the confusiōs of this world , & most grieuous afflictions , shall enioy a most assured peace , because his loue aimeth at heauen , and stayeth it selfe vpon Gods promises , which is the true obiect of our loue , which alone is to be chiefly loued ; which can make vs louely in louing vs , and which alone can , yea will make them happie who loue them . As the Apostle S. Paul saith : The eie of man hath not seene , his eares heard , nor hath euer entred into his hart , what things God hath prepared for those which loue him . Also he promiseth in S. Iohn : To come vnto him which loueth him , and to dwell with him . Admirable loue , which maketh our soules to be the pallace of the King of heauen , and the sanctuarie of his Spirit . 2 Philosophie leadeth vs hereunto at vnawares : for it hath for a generall Maxime , that God and nature make nothing in vaine . Now this infinit desire , this vn satiable appetite which is in man , should be in vaine , if there were not something to content it ; which being not found vpon earth , must be sought for in heauen , and towards God , who is infinite goodnesse . 3 Adde hereunto , that God hauing created the world for mans vse , hath without all doubt created man for some better thing then the world , to wit , for God himselfe . 4 And that amongst all creatures , God hath created man alone vnto his Image , alone with vpright stature , & visage erected vpwards , to the end he might loue him whose resemblance hee beareth , and that his desire and his loue might aime at heauenly things . 5 Adde we hereunto , that the perfection of our spirits cannot be but in the vnion with the Chiefe of spirits , which communicateth his vertue vnto the creature , in like fashiō as the Sunne darteth out his beames , that is , giueth it in such sort , that it yet dependeth vpon him after hauing giuen it . 6 Moreouer , true loue is that which transformeth the louer into the thing beloued . Now if a deformed man loue a corporall beautie , neuer shall hee by that loue correct his owne imperfection : contrariwise , by louing God , we become like to him , and as the Apostle saith in the 2. Corinth . chap. 3. Beholding as in a mirrour the glorie of the Lord with open face , we are changed into the same image . 7 Finally , beauty being the first sparke of loue , we shall see hereby how that which we call loue , is not so , but only a superficial colour which couereth filth ; but that light is true beautie . God then being the first light , & father of lights , is also the chiefe beautie , and by consequent hee that we ought chiefly to loue . Yet humane Philosophie disagreeth here in one point from diuine , which is the word of God. For naturall Philosophie holdeth , that naturall motion is alwayes better then that which is against nature . On the cōtrarie , in matter of loue , the Scripture teacheth vs , that the loue contrarie vnto our nature , is better then the natural . For sithence Sathan by seducing Adam hath disfigured the Image of God in man , mans desires haue turned towards the world , and in a maner our loue hath bene fallen headlong downe from heauen to earth . The affections of the flesh are enmity with God. Rom. 8. If any one loue God , it is not of his owne nature , but it is a gift of God. Wherefore our Lord Iesus in the eight of Saint Iohn , saith , that none can come to him if his Father draw him not , And the Apostle S. Paul pulling vs out of the mire and thicke mud , commandeth vs to seeke the things which are on high . Coloss . 3. ver . 1 , 2. For the saying of the Apostle S. Iohn is most true , that we must loue God because he hath loued vs first . This is also one of the effects of the loue of God towards vs , to wit , our loue towards him . And there is nothing that we ought to demaund of God with more feruencie , then to haue the grace to loue him : for this is vnto the faithfull a witnesse that God loueth him : it is the first effect of faith : it is a most expresse trace of Gods image : it is the most liuely marke of Gods children . This loue is the soule of other vertues , the rule of our actions , the summary of the law . This loue is the vpholder of Martyrs , the ladder of heauen , the peace of conscience : yea , I dare say , it is a tast and a beginning of the vnion and communication which we shal haue with God in heauen . Our meditation cannot chuse a more excellent subiect : for what is there which is greater then God , or more sweete thē his loue ? The profit likewise is no lesse then the sweetnesse : for men are good or bad , not because they beleeue , but because they loue . Those be good which loue good things ; and amongst good things what is there like vnto God ? who not onely is soueraignely good , but who also maketh them good which loue him . Let vs then endeuour so to do , and to be disciples vnto the holy Spirit , which is loue it selfe , and which will forme our hearts vnto loue ; lest we be deceiued vnder this name of loue , and lest we should take for this true loue , a corporall loue , an importunate itching , a furious heate , to wit , the worst of vices for the chiefe of vertues , a brutall sicknesse for an Angelicall perfection . I know truly that he who shall dispose himselfe to loue God with al his heart , & to neglect all other considerations in regard of his seruice , shall necessarily incurre the hatred of the world , whose loue is enmitie with God , as the Apostle Saint Iames saith . But God causeth this hatred of the world to profite vs : for as the Apostle saith , All things together , one with another , turne to the good of those which loue God. Euils become blessings vnto them , corporall afflictions are so many spiritual exercises vnto them , the sicknesses of the bodie are medicines vnto their soules : for in the hands of this soueraigne Physitiō , verie poison it selfe becometh a medicine ; his strokes are balme , as Dauid saith : and in suffering for Gods cause , there is not onely matter of patience , but euen occasion of glory . They are like scarres on the forehead , honorable maimes , conformities vnto Iesus Christ , liueries of a Christian souldier . And all through the vnderpropping of this loue , whose sweetnesse tempereth this bitternesse , and maketh vs reioyce for his names sake . Some one will say , that the loue of God is an excellent vertue indeed : but that to loue him , we must know him before , and that we cannot know him in this life , but with a slender & obscure knowledge . This is true : but for all this , we must not let to study the same , we must not suffer ignorance to be cause of negligence : for wee cannot haue so litle knowledge of God , but it will profit vs , and stirre vs vp vnto the loue of God. One beame of his light is worth the whole Sun. A man were better to haue an obscure knowledge of God , then a cleare vnderstanding of naturall things . If a beam of the Sun do enter into an obscure den or dungeō , the prisoner by this little snip knoweth the beautie of light : so the little which wee haue of the knowledge of God , is sufficient to giue vs a taste of his excellencie , and to inflame vs with his loue . Moreouer , the knowledge which Gods giues vs of himselfe , is not so small , but it is sufficient vnto saluation : and the obligations which we owe vnto the goodnesse of God ( the causes of our loue ) are fully represented vnto vs in the word of God , where the Apostle Saint Paul herald of the said word , saith , That vnto vs is declared all the counsell of God. Acts 20. 27. CHAP. II. Fiue degrees of the Loue of God. WE are so vncapable of the loue of God , that we are euen ignorant what it is . This herbe groweth not in our garden ; it is a gift from aboue , comming from the Father of lights , who is loue & charitie it selfe , as saith Saint Iohn . It is a licour which God powreth into our soules by drops as into narrow mouthed vessels . Wherefore to deale with our selues according to our owne slownesse , we will endeuour to receiue it into our mindes by little and little , and by easie steps to bring our selues to the highest degree of loue . There are fiue degrees of this loue ; the lowest whereof being the most imperfect , doth serue notwithstāding to raise vs to the highest . 1 The first degree is to loue God , because of the good which hee doth vs , and which we hope to receiue of him . 2 The second degree is to loue him for his owne sake , because he is soueraignely excellent , and most excellently amiable . 3 The third is , not only to loue God aboue al things , and more then our selues , but also not to loue any thing in the world but for Gods loue . 4 The fourth is , to hate our selues for Gods sake . 5 Aboue all which degrees , that loue of God excelleth , wherewith we shall loue him in the life to come . A loue which burneth in the breasts of Saints and Angels , which stand before his throne of glorie . We call these sorts of loue , degrees , and not kinds ; because the higher degrees containe the inferiour : euen as the most excellēt white differeth frō other whitenesse lesse cleare , not in kinde of colour , but in degree : steps vpō which wee must get vp , and vpon each of them stay a little our spirits . The first degree . THe first and lowest step , is to loue God because of the good which he doth vs. Vpon this degree of loue was Dauid , when in the 116 Psalme he saith , I loue the Lord because he hath heard my voice : and so in the 18. Psalme . For God will be loued for doing good vnto vs. It is God which hath made vs , which keepeth and guideth vs , which nourisheth our bodies and instructeth our soules ; redeemeth vs by his Sonne , gouerneth vs by his holy Spirit , teacheth vs by his word : maketh vs his seruants , yea his friends , yea his children , yea euen one with himselfe . Plato philosophizing vpon the grace of God , according as he was able , gaue thankes vnto him for three things . 1. For that he had created him a mā , & not a beast . 2. That he was borne a Grecian , and not a Barbarian . 3. That not onely so , but a Philosopher also . We that are instructed in a better schoole , do otherwise distribute our thanksgiuing , and do praise him for three things also . 1. That amongst all his creatures , he hath made vs men , created after his owne image . 2. That frō amongst all sorts of men hee hath made vs Christians . 3. That amongst those which beare the name of Christians , he hath made vs faithfull ones . Herunto you may adde if you will the 4. that he hath adopted & elected vs in his Sonne before the foundation of the worlde : hauing had care of vs not onely before we were borne , but euen before the world was made . For if a woman lately conceiuing , loue her future fruite , much more doth she so when it is borne and embraced in her armes : so if God loued vs before wee had any being , how much more when we call vpon him and loue him with a filiall loue ? Now in this grace , the lesse our number is , the greater is our priuiledge , the greater his bountie and mercie towards vs , to be like a few wel sighted amōgst a throng of blind men ; like the portion of Iacob in Egypt , alone enlightned in the midst of that darknesse which couered all the countrey : like Gedeons fleece , alonely watered with his blessing , whilest all the rest of the earth is drie and destitute of his grace . God hath enuironed vs with examples of blindnesse , to the end wee might make the more account of light , and that wee should go on in the way of righteousnes whilest the day lasteth , whilest he enlighteneth vs by his word . All these graces depend vpon one speciall grace , which is our reconciliation with God by the death of Iesus Christ ; it is he that is the conduit-pipe , through which the graces of God do flow vnto vs : it is Iacobs ladder , which ioyneth earth vnto heauen , which ioineth man againe with God. The Angels ascending this ladder , do signifie our prayers . The Angels descending , signifie Gods blessings . Iacobs sleeping at the foote of this ladder , representeth the rest of our consciences vnder the shadow of his intercession . For before , on what side soeuer man could turne his eyes , he could see nothing but matter of feare and astonishment . If he looked on God , he saw a consuming fire , and a soueraigne iustice armed against sinners . If he looked on the law , hee saw the sentence of his condemnation : if on the heauē , he said , I am shut out thereof by my sins : if on the world , he saw himselfe fallen from the empire he before had ouer the creatures : if on himselfe , he saw a thousand corporall and spirituall infirmities . By the signes in heauen , and earthquakes , he was seized with trembling and feare : then Satan , death and hell were the enemies which either drew him to perdition , or tortured him with their apprehension . But now each man which hath an assured trust in Iesus Christ , looketh on all these things with another eye , and singeth another song . If he looke vpon God , he will say , It is my Father , who hath adopted me in his Sonne . If he thinke on the iudgement seate of the last day , he will say , My elder brother sitteth thereon , and he who is my Iudge , is also my aduocate . If he thinke on the Angels , he will say , These are my keepers , Psal . 34. If he looke on heauen , he will say , It is my house . If he heare it thunder from aboue , he will say , It is my Fathers voice . If he consider the law , he saith , The Sonne of God hath fulfilled it for me . If he be in prosperitie on earth , he will say , God hath yet better things for me in store . If he be in aduersitie , he wil say , Iesus Christ hath suffered much more hereof for my sake ; God exerciseth me , proueth me , or correcteth me , or rather honoureth mee , making me like vnto his Sonne . If he thinke on the diuell , death , or hell , then he will triumph ouer all , saying with the Apostle , 1. Cor. 15. O death , where is thy victorie ? O graue where is thy sting ? Thankes be to God who hath giuen vs victorie through Iesus Christ our Lord. If these things buzze and keepe a noise like angrie waspes , yet haue they lost their sting . If the old Serpent pricke our heele , yet is his head bruised . If the diuell through persecutions giue vs a false alarme , yet belong we to Iesus Christ , who hath bought vs , and none shall snatch vs out of his hand . Who wil feare hauing such a patron , who not onely maketh intercession for sinners , but of sinners maketh them iust ? who not only pleadeth for a bad case , but also of bad , maketh it good , because that hee doth not only pray , but also pay for vs : so that to pardon vs is not onely a worke of his mercie , but also an effect of his iustice . These obligations vnto the louing God , are common vnto all the faithfull . But I thinke , if each one would looke backe into the course of his life , and call to mind the time passed , there is none of vs but should finde iust cause to acknowledg besides these common benefites , manie particular witnesses of the care and loue of God towards vs : Of deliuerances out of many dangers , vnhoped for good chances , commodious afflictions , our purposes crossed , but for our good , extraordinary meanes to bring vs vnto the knowledge of his truth . Shall it be said , that the blessings of God haue rained vpon the sands , without making vs more fruitful of good works ? Shall we be like vnto beasts , which drink of the brooke without thinking of the spring ; without raising vp our thoughts vnto God the wel-spring of all blessing ? Meane while , when we say that God doth vs good , to the end we should loue him : it is not because he hath any need of our loue : but because he would saue vs , he would that we should loue him ; because it is impossible to be saued whilst we hate him . Moreouer , our louing him also , is partly his gift ; for it is he which kindleth his loue in vs. God doth not only giue vs his graces , but giueth also grace to demaund them , the hand to apprehend them , & grace to make good vse thereof : the vertue to glorifie him for the same , in such sort , as to acknowledge that we owe vnto him not only those his good things , but euen our selues also . God doth good vnto the vnworthy , but he maketh them worthy by this doing them good : his spiritual graces being of such nature , as that they transforme such as receiue them . This first degree of loue being holy and necessary , is not for all that any more then a beginning of the loue of God and as the first stroke of true pietie . For he who loueth God but for his profite , is like vnto little children , who say their prayers that they may breake their fasts : and to speake properly , they loue not God but themselues . Such a loue , if it extend it selfe no further , is a mercenary loue , yea and iniurious vnto God. For it may be alwayes thought , that the end is better then those things which tend therunto . If then the loue of God haue no other end but our owne profit , we place the same aboue God , and make our interest more exellēt then his seruice . Let him then which is come to this first degree of loue , if he passe on no further , know that God pardoneth vs much , if he punish not that which is grounded but vpon the loue of our selues : wherfore wee must mount higher , and come to the second step . The second degree of Gods loue . THe second step of Gods loue , is to loue him , not onely for our profits sake , but euen for his owne sake , to wit , that laying aside all consideration of his benefites , yea and our hope of any profit from him , yet to loue him aboue all things . Dauid speaketh of this loue in the 69. Psalme , ver . 37. Let all them which loue thy name , reioyce . Hee wold haue vs loue God for his names sake , that is to say , because he is soueraigne Lord , wise in his counsels , iust in his actions , true in his promises , dwelling in glory which none can attaine vnto , possessing a soueraigne perfection . God , whose life is without beginning and ending , his eternitie without change , his greatnesse without measure , his power without resistance : who hath made the world by his word , gouerneth it by his sight , and shall ruinate it by his will : who in one vertue and perfection , which is his essence , incloseth all vertue , which is euery where dispersed in the creatures ; as diuers lines which meete in one center , do disperse thēselues by their extentiō . For these considerations , God ought to be loued more then for the good which he doth vs. Iesus Christ himselfe teacheth vs the same , in the prayer he formed for vs ; in which he appointeth vs to demaund the sanctifying of his name , and the aduancement of his kingdome , before we craue any thing for our profit . A desire which so possessed the spirit of Moses , and the Apostle S. Paul , that forgetting themselues , they desired rather to be blotted out of the booke of life , and to be accursed , then that God should not be glorified . Wherefore to plant in vs this loue , which loueth God for his owne sake , it is necessarie to know so farre forth as we may , what he is in himselfe , and wherefore soueraignly to be beloued . Wee naturally loue beautie ; now light is the chiefe of beauties , without which all other beauties do nothing differ from deformities . God then being the chiefe light , is necessarily the chiefest beautie : He is the Father of lights , saith S. Iames. The fountaine of light is in him , and through his light we see crearly , saith Dauid in the 36. Psalme . For this cause , when hee first set his hand vnto the creation , he began with the light , as a thing best representing his nature . He is the Sunne of iustice : the Sunne which setteth not , which maketh no shadow ; vnto which all things are transparent : which not onely enlighteneth the eyes , but euen giueth sight . And iudge you what this soueraigne brightnesse is , seeing that the Scraphins standing before the Throne are dazeled , and faine to couer their faces with their wings , as Esay saith , being not able to endure so great a splendor . For if at the glorious apparition of the humanitie of Iesus Christ , the Sunne shall be darkened as some litle light at the appearing of a greater , what may be the splendor of his Diuinitie ? If you will consider the life of God , ours is but a shadow , and nothing in comparison . For our life is a flowing and succession of parts : but God possesseth his life entirely at one instant , and all at once . He who wil know what the life of God is in comparison of mans life , let him compare the sea with some litle brooke . 1. The sea is very great , and the brooke very little . 2. The sea budgeth not from his place , but the brooke runneth still forth , and is alwayes a new water . 3. The waters of the Sea come from no other place ; but all running waters come from the sea , and return thither . The like is the life of God compared with ours . 1. His life is infinite , and ours verie short . 2. His life consisteth in rest , and to possesse all his life at one instant : but our life is a fluxe , and succession of parts . 3. His life commeth from none other , but our life commeth from him , Acts 17. ver . 28. and returneth vnto him againe , as Salomon saith in the 12. of Ecclesiastes : The earth returneth vnto the earth , as it was before , and the spirit vnto God which gaue it . Gods knowledge is also a bottomlesse pit . He knoweth all things , yea euen such as are not . Things passed , are not passed vnto him : the future are present before him . He soundeth the heart : he seeth through the cloake of hypocrisie . We behold things one after another , but he seeth them all at one view : as if a man were all eye , and should see all that were about him without turning himselfe . We see things because they are : on the contrarie , things are , because God seeth them . For in God to see , is as much as to will , and his will is , to do . To know things , we looke vpon them : but God to know things , looketh on himselfe , because that in his wisedome hee hath the models of all things , and in his will the sentence of all chances . How admirable also is his holinesse ! It infinitely surpasseth the holinesse of Angels and Saints : as it is said in the booke of Iob , chap. 15. Behold , he hath no assurance in his Saints , and the heauens are not pure in his sight : how much more abhominable and vile is man , who drinketh iniquitie like water . Euen as the holy Scripture calleth the highest heauen , the heauen of heauens , because it incloseth the inferiour : so also it calleth God , the holie of holies , because his holinesse incloseth that of all the Saints , as being infinitely inferiour . The holinesse of the creature is a qualitie : that of God is his substance . God is holy of himselfe ; but men and Angels are not Saints , but because God hath sanctified them . Also after a cleane contrarie manner vnto men , is he iust . For men are iust , because they do iust things . In God it is otherwise : for the things are iust because God doth them . For he is iustice it selfe . Wherefore he is iust for no other cause , but for that hee doth according to his wil : according to which he hath giuen vs his law , the perfect rule of iustice , which he not only setteth before vs , but also writeth it in vs , and engraueth it with his finger in the stone , as he promiseth vs in the 31. of Ieremie : I will put my law into them , and will write it in their harts . He loueth iustice and truth . He hateth the workers of iniquitie , he rooteth out liers , he hateth the bloud-thirsty and deceitful man. Psal . 5. What shall we say of his goodnesse , through which he loueth them which hate him , by which hee causeth his Sunne to shine vpon the iust and vniust , the good and bad : by which hee raineth down his goodnesse euen into the mouthes which are open to blaspheme him ? Aboue all , this infinite goodnes shineth in the person of his Son : This Sonne so begotten before all eternitie , that he yet now begetteth him : Sonne without beginning of time , Sonne of the like age as his Father : Essentiall Word , eternall Wisedom , God euerlastinglie blessed . That Sonne which Esay calleth the Father of Eternitie , would make himselfe the Sonne of man , to the end that we might be children of God : yea was content to be borne in a stable , to the end that wee might be receiued into heauen ; to be borne amongst beasts , to the end that wee might be companions with Angels . Hee who is the Word it selfe , was content to stammer as a childe , to the end that wee might speake vnto God in all libertie . He who is the bread of life , was content to be an hungred , to the end we might be satisfied . He who is the fountaine of life , was content to be athirst , to the end our soules might be moistned . Briefly , he who is life it selfe , hath suffered death , that hee might giue vs life . All this for vile creatures , yea enemies vnto God , that he might make them of slaues vnto Sathan , his owne children , and transport them from hel into his kingdom . These are the bottomlesse pits of the bountie & goodnesse of God , which do gently swallow vp our soules ; there is pleasure to lose ones selfe therein . For these are the bottomlesse depths of the grace of God , which passe our vnderstanding , but doe recreate our hearts ; which giue matter of admiration , and also no lesse subiect of consolation . Here are the highest witnesses of his loue : here are all his fatherly affections layed open ; all the riches of that grace which the Angels themselues admire , and as Saint Peter saith , endeuour to pry profoundly into ; louing in this case the goodnesse of God , not for their owne profit , but in respect of God himselfe : for Iesus Christ is not come into the world for their redemption . Now to what end all this , but that wee should loue him who hath so much loued vs , and admire with ioy the treasures of his grace ? O God , as thy greatnesse is incomprehensible , so also thy bountie is infinite ! our spirits are stopped with this contemplation ; our words are beneath our thoughts , and our thoughts yet much lower then the truth . We speake of this greatnesse but stammeringly , our praises do abase thee , we draw the picture of the Sun with a coale . But ô God , raise vp our soules to thee : and if our spirits be too weake to know thee , make our affections ardent to loue thee . Thou who wast pleased to be our Father , touch our hearts with a filiall affection . Thou which giuest vs occasion to loue thee , giue vs also the motions thereof . For , as much as we are poore in meanes , so much are we vncapable to receiue them , and to loue thee after hauing receiued them , if thou thy selfe doest not plant thy loue in vs. All these considerations do raise vp our spirits to loue God , not for our selues , but for his owne sake : which appeareth also in this , that our loue to God cannot be well directed , if it be not formed vpon the modell of that loue wherewith God hath loued vs. Now God loueth vs for the loue of himselfe , as he saith by the mouth of Esay : It is I , it is I , that blotteth out thy sinnes for mine owne sake . And it is the prayer which Daniel maketh in his ninth chapter , Lord heare , Lord pardon , Lord tarrie not , but hasten for thine owne sake ; for thy name hath bene called vpon this citie , and vpon thy people . God considereth that we beare his image : hee considereth that wee are vnworthy of his grace , but that it is a thing worthy of his bountie , to do good vnto the vnworthy , and which is more , to make them worthy by doing them good . He considereth that his Church is like vnto a flock which carieth his name , and is called the people of God ; and therefore he will not let it be Sathans prey , nor a matter of triumph vnto the aduersarie . The third degree of the loue of God. THe third degree or step , is so to loue God aboue all things ; that we should loue nothing in the world but for his sake . For example , there are many persons and many things in the world that wee cannot keepe our selues from louing , yea and it would be ill done not to loue them . So a father loueth his children , a wife her husband ; our kindred , allies , neighbours and friends haue part in this amitie . So a man loueth his health , his house , his land , his studie , &c. To go about to dispossesse a man of the loue of these things , would be an inhumane doctrine , and more then tending to brutalitie . He is worse then an infidell that hath not care of his familie , saith the Apostle . Pietie rooteth not out these affections , but doth husband them , and of mistrisses which they were , maketh them but handmaids vnto the loue and feare of the Lord. No more then Iosua would kill the Gibeonites , but subiected them vnto the seruice of Gods house . For then doth a father loue his children as hee ought , if in bringing them vp , he purpose to vse them as mē do yong plants , which shall one day bring forth fruite to the glorie of God. If he so remember himself to be their father , that he be yet more mindfull that God is his . Then a man loueth his friends as he ought , when he loueth them because they loue God , and because hee seeth the image of God shining in them . So we shall then iustly loue health , when wee shall loue it , not because it is more gamesom and without paine , but because it bringeth vigour vnto our bodies , and libertie vnto our mindes to serue God in our vocation . The like ought to be said of riches , of honours , of knowledge , things which one may honestly loue ; prouided that their loue doe not distract vs from the loue of God , but may rather thereto aduance & help vs to performe good workes . And as there is not any so little brooke but it leadeth vnto the sea : so let these goodnesses of God , seeme they neuer so smal , leade our thoughts to this great depth of the goodnes and greatnesse of God. Briefly , all our liues and affections towards our neighbours , shal be well squared out , when they shal be branches & brooks of Gods loue , and a reflection of our sight , which from God glanceth vpon his image . Neuer loue the persons for that which is about them , but for what is in them . Esteem not of men , as of purses for the money which is therein . If you honour a man because he is well clothed , by consequēce ought we to salute sattin in whole peeces . If you account of a man for his honours sake , you tie his dignitie to his titles and to his habite : which things being takē away , there is no more of any thing which ought to be loued ; as a horse which carieth an idoll , which being takē away , hath no more reuerences done about him . On the contrary , if you loue a man because he feareth God , because he is firme in the faith , forward in the knowledge of God , true in his words , iust in his actions , charitable towards the afflicted , burning with the zeale of Gods house , you shall neuer want occasion to loue him . Take away from him his goods , his honours , yea his cloathes , yea euen his bodie ; all these ornaments will remaine , and that excellencie which consisteth in the image of God , and the graces of his Spirit . I am not ignorant , that the secrets of mens hearts are very deep ; and oftentimes the friends which a man chuseth for vertuous , do becom vicious , or else shew they were neuer otherwise In this case the man which loueth God , ought to reprehend his friend , and to reforme him if he can possible . Flatterie hath takē away from true friendship all his termes , except the libertie to reprehend . To be afraid to chide ones friend , lest wee should offend him , is a respect full of crueltie : as if whē hee were readie to be drowned , thou shouldst feare to catch him by the haire of the head , lest hee should leese a haire or two . If by these reprehēsions thy friend do not amēd , the friendship of a man must then giue place vnto Gods loue . We must do like Moses , who made vse of his rod whilest it was a rod , but fled from before it when it became a serpent . And yet in this case it were better to separate our selues by little and little , and to vnsow friendship rather then to teare it asunder . Vnto all these difficulties the loue of God serueth as a rule . Many heathen haue gathered a number of precepts of friendship , but haue not discouered this secret , which ruleth all their rules , that is , to learne first to loue God , and to cause our friendships to be deriued frō his loue . Such as the braine is vnto the sinewes , the liuer vnto the veines , and the heart vnto the arteries , that very same is the loue of God vnto humane friendships ; that is to say , they are but threds and branches which depend thereon . This diuine loue not being therein , friendships are no friendships , but a conspiration ; an accord or agreemēt to disagree with God : friendships grounded vpon pleasure or vpon gaine , which ceasse when pleasures leese their taste through age , or when profite diminisheth , or is not equally distributed : but friendships groūded vpon the loue of God , are firme , because they are grounded vpon a sure foundatiō . Which loue ought so far to aduance it selfe , that for the loue of God we ought not onely to loue our friends , but euen our enemies , because God willeth it . Matth. 5. Because that amongst these enmities , some marks of Gods image do yet appeare ; because they are as it were rods in Gods hand for our amendment , and inforcements vnto his feare . The fourth degree of the loue of God. WE are not yet at the highest . For we must come euen to the hating of our selues for the loue of God. For euen as there is not in man , any loue more strong or more naturall then the loue of our selues : so is it that same which most resisteth the loue of God , and which is most vneasy to be surmounted . That which the shirt is in our cloathing , the same is the loue of our selues in our affections , to wit , that which is last put off . There we are to fight a great combat : it is as it were Sathans last intrenchment , frō whence he is vneasily driuen away . Yet none can loue God as he ought , who hateth not his owne nature ; who is not grieued at his owne desires , and maketh not mortall war against them , being desirous to finish this combat by death , & to be dissolued , that he might be with God : readie to be prodigall of his bloud , that he may be sparing of Gods glorie : waxing wearie of this bodie of ours , as of a mouing prison or portable sepulcher . Like vnto him that being in prison , looketh through the grates , desiring his libertie : so looke you not to get out at the doore , you shall onely get out through the ruines thereof , by the destructiō of this body : as whē the prison sinketh , & the prisoner escapeth at some breach thereof . Hee which shall haue most made warre with himselfe , shall haue the more peace with God : he which shall not haue pardoned himself , God shall pardon him : he which shall haue despised , yea hated his owne life , he shall saue it . Here is the fourth degree or step of loue , and the highest that man can reach vnto in this life . It was this degree of loue , which made the Apostle to crie out : Alas miserable man that I am , who shall deliuer me from the bodie of this death ? It was this degree of loue which caused Dauid , hauing a scepter in his hand , being vanquisher of his enemies , and filled with earthly riches and honor , to acknowledge himselfe but a stranger and way faring man vpō earth . It is this degree of loue which hath sustained Martyrs in their torments , the heate wherof hath bene hoter then the heate of the fire : can you think that they had their muscles of steele , or bodies vncapable of torment and paine ? it is not so . But as the heate of a feauer drieth vp outward vlcers , and a lesser heate is surmounted by a greater : so the interior heate of Gods loue did surmount the heate of the flame , and had more strength to sustain them , then paine had power to preuaile against them . Martyrs , whose vertues do yet vnto this day sustaine our vices ; whose ashes do yet heate our coldnesse ; whose bloud doth yet crie , speaking both for the truth of the Gospell , and against our slacknesse , who in a litle time are so farre degenerate from their constancy . Surely if they do not serue vs for an example , they will serue vs for a reproach and condemnation . Now to come to this degree of loue , we must haue a long and hard combat : for our flesh is rebellious & mutinous , and couetousnes so rooted therein , that to pluck it vp ( as witnesseth the Son of God himselfe ) is as if a man should cut off a hand , or plucke out an eye . And Saint Paul also calleth our desires our members . Notwithstanding God saith , that he will make an end of his worke in our infirmitie : he maketh vs to be victorious , but after many fals . Oftentimes man being placed as in a crosse-way , betweene the spirit and the flesh , betweene the loue of God and the loue of the world , hee feeleth contrarie suggestions , and a maruellous combat . How many times commeth it to passe , that after the loue of God hath had the vpper hand , and that the faithful hath resolued to be good , by and by his desires doe reassemble thēselues , & giue a new assault vnto the feare of God ? The faithful being thus assailed , either with some appetite of reuenge , of rapine , or lust , shall feele this loue of God speaking thus vnto him in his heart : Miserable man , whither goest thou ? doth not God see this ? despisest thou his threatnings ? reiectest thou his promises ? forgettest thou thy vocation ? Wherfore wouldest thou grieue the Spirit of God ? wherefore wouldest thou bring a scandall vpon his Church ? Where are the promises which thou hast made him ? where is thy mindfulnesse of his benefits ? Is this the way to the kingdome of heauen ? Art thou assured that being fallen , thou shalt rise againe ? For a little pleasure mingled with bitternesse , wilt thou trouble the peace of thy conscience ? For a little porttage of herbes , wilt thou neglect thy birth-right ? At these suggestions the faithfull wil stay himselfe , he will sigh before God ; and like Sampson , he will breake the bonds of his desires : but all is not yet done , nor this rebellious flesh is not yet quelled . For after these holy resolutions , we haue for certain spaces , great dulnesse againe . Then the diuell espieth occasion , if he see vs in bad companie , if he see vs idle , if we haue discontinued praier , reading or hearing of the word of God , then our desires doe rouse themselues vp againe ; then the contrarie suggestions of the flesh and the spirit struggle together for masterie : which maketh the life of the faithful oftentimes seem bitter , euen to the desiring of death to end this combat . O miserable nature , enemie to it owne selfe ! ô ingrafted and deepe rooted corruption ! O mutinous seditiō , which woldest bring vs back into Egypt : which after our coming out of Sodome , makest vs look backe againe , like vnto Lots wife ; and makest vs loth to leaue the euill we are come from . Corruptiō which troubleth our best actions by bad suggestions , and besmeareth them with some euill . If we thinke vpon death , our flesh suggesteth vnto vs , that there is yet time inough to thinke thereon . If we heare or reade the reprehensions of Gods word , it perswadeth vs that it is spoken vnto others . If we thinke of heauen , it saith , we shal come time enough thither . If thou thinkest to giue almes , it will softly suggest in thine eare , What know I that I shall haue no need thereof my selfe ? If thou wouldest reprehend thy friend for his amendment , it will draw thee by a cruel respect , namely , for feare of offending him . Each good affectiō hath as it were two eares like a pot , by which the flesh and the world take hold to hinder the execution thereof . Here then wee must carefully haue recourse to Gods assistance , and imitate Rebecca , who had recourse vnto prayer when two children stroue in her wombe : a most expresse figure of these two men which are in euery faithful person ; the one which is the old , the other which is the new man ; the one our corrupted nature , the other the regenerate spirit , which do couet one against another , as saith the Apostle S. Paul. Wherfore also God answered Rebecca , The elder shall serue the younger . For the old man must be subiected vnto the new , vntill he be fully ranked in due obedience vnto God. The fift degree of the loue of God. THere remayneth now the last and chiefest degree or step , which is the loue wherwith we shall loue God in the glorie celestiall . For we loue things according as wee know them . We shall therfore loue God much more then , because wee shall much better know him . Now ( saith the Apostle ) we know in part , now we see as in a glasse obscurely ; but then we shall see face to face . Our loue which seeth from a farre off , and which is distracted by diuers obiects , shall then see neare at hand , and shall wholy be fixed vpon God. And as whē two great high swelling riuers come to encounter one another , they make a maruellous inundation : so the loue of our selues and the loue of God , are like two streames which neuer ioyne themselues together on earth , but shall meete in heauen . What then shall the vehemencie be of both these affections , when they shal be mingled both together , and ioyned in one loue ? For then in louing God , we shall loue our selues , because God shall dwell in vs , and because that ( saith the Apostle S. Iohn ) we shall be like vnto him . Nor are we not to doubt , but that the Angels and Saints do loue themselues ardently , but with a loue which distilleth from the loue of God. O happie and admirable loue of ones selfe , which is mingled with the loue of God! Let vs forbeare to loue our selues vntill that time , and let vs loue nothing in our selues but what doth prepare vs and entertain vs with the hope of this loue . But because this loue , with which we shal loue God in Paradice , doth grow from the view & contemplation of his face , ( for loue is kindled by the sight ) let vs learne what sight this shall be , that shall cause this our loue . Our bodily eies see things by two meanes , either by receiuing their images ; for so we see the bodies exposed to our view ; or by receiuing into our eyes the thing it selfe which wee see : so wee see the light , which wee see in such sort as that it entereth euen into our eyes . Now God who is the chiefest of lights , will make our soules to see him in heauen in this latter fashion . For he dwelleth in his Saints , and is in them all in all . But in this life he causeth himselfe to be seene by images , that is , by the contemplation of his works , in which hee hath imprinted a picture ( as it were ) of himselfe , and the expresse markes of his vertue . Therfore we shal then see our God in such sort as we now see the light : but that now we see it not but by the windowes of the bodie , that is , by the eyes : for then wee shall receiue throughout all our parts the light of God , which shall enlighten vs on all sides with the beames of his holinesse . Euen as if a man were all eye throughout , and should receiue light in himselfe on all sides . This same sight of God , will make vs like vnto God , as Saint Iohn saith , We shall be like vnto him , for we shall see him as he is . For as a looking-glasse cannot be exposed to the Sunne but it will shine like the same : so God receiueth none to contemplate his face , but hee transformeth them into his owne likenesse by the irradiation of his light and perfection . And as God is charitie and loue it selfe , as the same Apostle teacheth ; it is necessary that the creature being by this view made like vnto God , should also be seized with this loue , and enflamed with this spirituall fire . A fire which hath giuen name vnto the Seraphins , so called because of their ardour , which is nothing else but the loue of God , the feruour of their zeale , and their readines to do him seruice . Here necessarily must end these degrees or steps of loue , and our meditation can mount no higher : it is the last steppe of Iacobs ladder , by which we mount vp vnto God. CHAP. III. Of the markes and effects of the loue of God. WE all make profession to loue God , but few loue him seriously . By this professiō we deceiue men , yea we deceiue our selues , but cānot deceiue God. Wherefore it is necessarie to bring hither the touchstone , to discerne the true and pure loue of God from the false , and of base allay . As there are fiue degrees of true loue , so are there also fiue markes to discerne it . 1 The first mark of the true loue of God , is , that it quencheth all vnchast loues . 2 The second mark and effect of this loue , is , that it bringeth peace and tranquillitie to the mind . 3 The third is , charitie towards our neighbours . 4 The fourth is , the pleasure to communicate often with God. 5 The fift is , the Zeale of the glorie of God , which reioyceth or sorroweth according as God is honored or dishonored . Whosoeuer feeleth in himselfe these effects , may assure himselfe that hee loueth God with a true affection , yea although that some coldnesse chance amongst this holy ardour , and that the loue of himselfe be mingled withall ; yet this loue for being weak , shall not let to be true , prouided , it do dayly go on tending vnto perfection . Let vs runne ouer againe each one of these markes , that wee may know them more perfectly . The first marke of Gods Loue. THere are three sorts of loue : the one whereof , is euer good : the other is euer bad : the third , good of his owne nature , but accidentally bad because of our bad disposition . That which is alwayes good , is the loue of God , in which it is impossible to sinne through excesse : and in this point it is good to let slip the reines of our desires . The measure of louing God , is to loue him without measure . The loue which is alwayes bad , is the loue of murder , of theft , and of vnchaste pleasures , &c. The loue which being good of it owne nature , becometh euill by accident , is the loue of meate , of drinke , of ease , or recreation ; appetites which are naturally good and necessarie , but which we make to be bad by excesse and intemperance . The loue of God doth diuersly behaue it selfe towards the other two sorts of loue . For it ranketh the latter within the limits of mediocritie , & teacheth vs to satisfy our necessitie , and not our curiositie . It reiecteth all farre-fetched delicates , being the distaste of a proud stomacke , which awakeneth it selfe with artificiall meanes : teaching vs to nourish this bodie , so that it may not be a hinderance to the soule : to watch and be sober lest we enter into temptation . As for the second loue , it can in no wise remaine with the loue of God : but the feare of God doth wholy cut it off , because that in a thing entirely bad , we are not to seeke for any mediocritie . None can be a fornicator , an adulterer , or a murderer by measure ; for the least inclination vnto these things is sinne against God. But aboue all , the strength of Gods loue is shewne in rooting out of our hearts vnchaste loue , which kindleth in the mindes of worldly men a firebrand of filthy desires , which defile our soules with a thousand beastly thoughts , and importunate ; which of our bodies dedicated to be temples of God , make an infectious brothell , and ( as saith Saint Paul ) of the members of Christ do make them the members of a harlot . Pleasures which weaken the bodie , coole the spirit , and abate courage , which after the strength is consumed , leaue yet a desire . Infamous pleasures , which place men beneath beasts ; of which , man in this point ought to learne the laws of continencie and sobrietie . Traiterous pleasures , which embrace men to strangle them : dally with him on the lap of delight , as Dalilah played with Sampson , that they may deliuer him , not to the Philistians , but vnto the diuell ; who hauing poaked out the sinners eyes , oftentimes leade him this way vnto the temple of the Idoll . Yet as if this were not enough , man hath chosen out a painefull way vnto his pleasures ; they are not esteemed if not troublesome . The stollen waters are sweetest , saith Salomon ; and the malice of man supposeth all other entries better then the legitimate . The loue of God entring into the spirit of any one for to purge it , doth presently void out this filth , and smothereth vp this loue by his greater force : which teacheth vs to loue in our neighbors , not their bodily beautie , but their soules ornaments . This holy loue hauing for his obiect the chiefe of spirits , loueth consequently in men their spirituall beautie , a beautie which cōsisteth in the image of God : an image , whose principall lineaments are iustice and holinesse . A beautie which is not superficial as that of the bodie , which hideth within it selfe bloud , brain , and things which one may not behold without horror ; but it is a beautie which extendeth it self vnto the bottome , as the beautie of a diamond , or of the light it selfe . The beautie of the body , is but a flower which is withered with age ; but the beautie of the soule is not subiect vnto time ; and which is more , the wrinkles which it hath , are done out with time . Many women might haue bin more happie if they had bene lesse beautifull ; for their beautie hath plentifully afflicted them : but spirituall beautie is alwayes accompanied with Gods blessing . Besides , consider attentiuely the fairest visage of the world , and you will becom neuer a whit the more faire your self , but shall rather seem the fouler being neare it . But carefully to contemplate a soule which God hath embellished with vertue , will make you become vertuous , and will forme you according to his example . Carnall eyes perceiue not this beautie , and pleasure knoweth not what it is . For , as a horse louing a mare , thinketh that in the world there is no other beautie : so the carnall and sensuall man thinketh there is no other beautie but that which through the sight toucheth his desires . But the view of the faithfull pierceth further , and oftentimes cleane through a corporall beáutie , seeth the vetie image of the diuell . Cōtrariwise , the inward beauty is oftentimes vnder an exteriour foulenesse , as that of a slubbered diamond . As that of Iesus Christ during his opprobrious handling ; whereof Esay in the 53. chap. saith , that there was not in him either forme or beautie : and yet in the 45. Psalme , he is called the most faire amongst the sonnes of men . As the beautie of the Church , whereof it is said in the first of Canticles , that she is browne , and yet faire ; being blacke without , and burnt with afflictions , which notwithstanding blot not out her inward beautie . Therfore that women curious of their beautie , may rather studie to adorne themselues inwardly , as it is said in the 45. Psalm , The Kings daughter is full of glorie within : Let them take heed lest in decking artificially their bodies , they become a snare of desires , an instrument in the diuels hand . A souldier hauing a sword that hath surely serued him in many combats , will be careful to scowre and polish it : and doe wee maruell if the woman hauing serued Sathan to ouerthrow Adam , be carefully decked & embellished by him ; and that women are so curious in ornaments , by the suggestion of the diuell ? But we whom God hath honored with his knowledge , to the end we might be inflamed with this loue , let vs shut our eyes to these allurements , possessing ( as saith Saint Paul ) our vessels in holinesse : abstain your selues not onely from euill , but also from all appearance and occasions of euill . Eschue idlenesse , for it is the pillow of vices . Let Satan , coming to assaile you , find you euer occupied . Flie bad companie , filthy talke , books of loue ; for they are fire-brands of lust , the hookes and baits of the diuel . None cometh to do euill but by these accessaries , yea the euill is alreadie in these accessaries . Many will say , that they are chast of bodie , but their eyes , their eares , and their thoughts are culpable of lust . Yet Christ saith , that he who looketh on his neighbours wife to lust after her , hath already committed adultery . The best companie and the best busines to diuert our minds from this euill , is the carefull reading of the word of God ioyned vnto prayer . Saint Augustine in the eight book of his Confessions , cap. 8. & 12. saith , that when he was vpon termes of rendering himselfe a Christian , that which most troubled him , was , that hee must leaue his fornication ; and that in this combatfull anguish , hee withdrew himselfe into a garden , where twice he heard the voice of a child , as it were , coming from the houses hard by , saying , Take and reade . At this voice he tooke the booke of the Epistles of S. Paul , and chanced at the first opening of the booke , on this text of the 13. chapter to the Romains , where he saith : Let vs walke honestlie as in the day time , not in riot and drunkēnesse , not in chambering and wantonnesse , neither in strife or enuie ; but put you on the Lord Iesus Christ , and haue no care of the flesh to fulfil the lusts thereof . There was enough for him : and thereupon , were it that this voice came from God , or that it chanced by other meanes , he resolued to follow the counsell of the Apostle , who without looking for any reuelation therupon , doth sufficiently manifest vnto vs the wil of God touching the laying off of these desires . The second marke of the loue of God. THis same loue bringeth forth another effect , by which it is to be knowne , to wit , the peace and tranquillitie of the soule : it chaseth away feares , asswageth cares , sweetneth afflictions . For what euill soeuer happeneth him who loueth God , he wil euer remember the sentence of the Apostle , Rom. 8. That all things turne to the best for them which loue God. Euen their crosses becom blessings ; their bodily pouerty is a spiritual diet vnto them ; their banishments teach them to leaue the world : their sequestring from honors is their approch vnto God : their enemies are their Physitions , causing them to be warie , and to liue in Gods feare . Their corporall diseases are spirituall cares : death is an entrie into life , and a bringing forth , by which the soule is deliuered of the bodie , as of her last after-birth ; and cometh forth of a darke den , to enter into Gods light . The passage through afflictions , resembleth the passage of the red sea ; for the wicked are ouerwhelmed therein , they are vnto them forerunners of damnation ; but the faithfull and Gods people finde that way a passage vnto the land of promise . This verie same loue of God , will suggest vnto the faithfull this thought : Seeing that I loue God , it is certaine that he loueth me . For Saint Iohn saith , that we loue him because he loued vs first . For I had not naturally in me any inclination to loue him ; but it was hee who louing me , framed my heart to loue him . Now if God loue mee , he intendeth my good ; and he can do all that he will , nothing hapneth but according to his will. He will not then permit that any euill happen me ; he will turne my euils vnto good for my saluation : he will leade me thereunto , through a way thornie vnto flesh , but healthfull to my soule . Briefly , the loue of God excludeth feares , and is the prop of our assurance , as saith the Apostle Saint Iohn : There is no feare in charitie , but perfect charitie driueth forth feare . This same loue sweetneth afflictions , and maketh our Lords yoake easie and tollerable . For you shall see by experience , that in a house where loue is great betweene the husband and the wife , they passe the bad time ouer with content , and haue mutuall consolatiō one of another : yea , to haue a faithfull friend , into whose bosome you may shed your teares , and powre forth your complaints , doth bring a man much ease , although it bring no remedy . How much more shall the faithfull soule find & feele in the loue of his God ? of God , who not onely knoweth our euils , counteth our sighes , layeth vp our teares in his vessels ; but who can and will remedie them : and not onely remedie them , but turne them to good ; giuing vs in our afflictions , not onely occasion to suffer , but euen matter of reioycing . So the faithfull speake in the 46. Psalm : Let the waters of the sea make a noise , and let the mountaines shake by the rising of his waues : in the meane time the brookes of the riuer shall reioyce the city of God. These troblesome waters are the people banded against God , as is expounded in the Apocalypse , chapter 17. These brookes which in the meane time do reioyce the holy citie , are the instructiōs of Gods word , whose voice is our consolation . For in his afflictions the faithfull will turne aside his eyes from his enemies , and from all second causes , and will say : Lord , it is thou that hast done it ; I receiue this affliction at thy hand ; make this proue healthfull vnto me , and permit not that I euer come to murmur against thee , or to kicke against the pricke . We swallow with the better resolution a bitter potion , when it is presented vs by a friendly hand , whose ignorance or falshood we feare not . We finde all these things in God , who moreouer maketh venomes themselues to prooue good medicines . So the loue of God is a retraite and shelter against all anguish : it is the groūd of true peace : it is the prop of our assurance , which causeth vs to despise the threatnings of men ; to looke on the enterprises of great men , and the risings of people with disdaine ; which causeth vs to find ease on the rack , and to looke on deaths face with assurance , and take off his maske to see Iesus Christ , which cometh vnto vs vnder that shew : which maketh the faithful to stand vpright in the middest of the ruines of his country . This holy loue made S. Paul to say , Rom. 8. If God be with vs , who shall be against vs ? He which hath not spared his owne Sonne , but deliuered him ouer for vs , how shall not he giue vs all things with him ? Let vs likewise say , He that laieth vp our teares , wil not he gather vp our prayers ? He , without whose prouidēce a sparrow lighteth not on the ground , wold he permit that our soules should fall into hell for lacke of caring for them ? Hee who extendeth his care to gather vp our teares , yea to count our haires , how much more care will hee haue of our soules , for which his Sonne hath died ? This same loue made Dauid say , Psal . 23. Euen when I should walke in the way of the shadow of death , I would feare none euill , for thou art with me , thy rod and staffe do comfort me . Hereby we may iudge what difference there is betweene louing God and men . Let vs not speake of the weaknesse of our friends to deliuer vs , their little constancie in their loue , yea and of the cruel officiousnes of some friends , who desire to see their friends in trouble , to make them beholding vnto them for succouring them . And let vs talke that which is best and honestest in our friendships . I say then , if there be any one who loueth a douzen persons faithfully , he must then necessarily be miserable : for it is a very likely matter , that one of a douzen persons will euer be in trouble , or sicke , or afflicted . If then a man shall according to the lawes of friendship participate of his friends afflictions , shall he not by hauing many friends , be in perpetuall miserie ? And if any one of them be absent , it is a subiect of continuall apprehension . So that many are of opinion , that to be obdurate , and without compassion , is commodious . Faithfull friendships are kindes of sicknesses ingenious to feare , and which from diuers parts draw vnto themselues griefe and compassion . The loue of God hath none of these incōmodities : for we loue him for whom we can be in no feare , and who puts vs out of all feare for our selues , and warranteth vs from all euill . Now if the loue of God be so full of rest , in comparison of the most faithful & honest friendships amongst mē ; how much more then in comparison of vnhonest loues , which torture the conscience , which hide themselues for shame ; where spending , riot , ielousie , lyings in waite , & alteration of humors , torment the mind with a perpetuall vnquietnes ? The third marke of the loue of God. IN the third place , the loue of God is manifested by the loue of ones neighbor . It is impossible to loue God , & hate his image ; to loue Iesus Christ , who is the head , & hate our neighbours who are his members : it were as if a man kissing another should tread on his toes ; things vnsufferable : as saith the Apostle Saint Iohn : He who saith , he loueth God , and hateth his brother , is a lier : for who so loueth not his brother whom he seeth , how can he loue God whom he hath not seene ? That is to say , if he haue not so much as naturall loue , how can he haue the supernatural ? Wherfore , in the summarie of the law expressed in the Gospell , vnto the loue of God is adioyned the loue of our neighbor , as a necessary consequent , & an vndoubted proofe . And the Apostle S. Paul saith , that all the law is accomplished in this word alone , Thou shalt loue thy neighbour as thy self . Not that it is enough to loue ones neighbour without louing God ; but because the loue of ones neighbor doth necessarily presuppose the loue of God. Now if we ought to loue our neighbours for Gods sake , it followeth that aboue all we ought to loue those which loue God : following the commandement of the Apostle vnto the Galathians , chap. 6. Let vs do good vnto all , but principally vnto the houshold of faith ; with whom we haue many good things in common , to be together children of one Father , and likewise brethren of Iesus Christ ; nourished with the same meate , which is the word : of one houshold , namely the Church : trauellers and pilgrims together , combattants for one selfesame cause , called vnto one selfesame hope , coheires of one selfesame kingdom . All which are consideratiōs resembling many lines , which doe all meete in one point : for these are obligations to loue one another , who doe all of vs meete in Iesus Christ , in whom we are all one , because we are one with him . This charity amongst the faithfull , is extended two wayes . The one is the charitable relieuing of our afflicted brethrē . The other is , peace and concord amongst our selues . As touching our brotherly reliefe , it necessarily commeth from the loue of God , as S. Iohn saith : Who so shall haue goods in this world , and see his brother in necessitie , and shall shut vp his compassion , how shall the loue of God dwell in him ? Also , God appointeth himselfe a rewarder of almes , as done vnto him self , yea euen vnto a cup of cold water , Math. 10. To giue vnto the poore , is to lend out money for vsurie vnto God. Prouer. 19. Of all that we possesse , wee shall saue nothing but that which we shall haue thus giuen . By this meanes ( sayth Iesus Christ in Luke 16. ) we make our selues friends , which shal receiue vs into the euerlasting tabernacles . Thou fearest to leese thy money by giuing it ; and yet the bestowing it in almes , is the meanes to keepe it . Thou fearest to leese thy mony by giuing it , and fearest not to leese thy selfe by keeping it . For our goods auariciously reserued , are not only spoiled , but do also spoile and corrupt our spirits . It will be for this sinne that God will iudge the wicked at the latter day . Math. 25. The wicked rich man , who despised the poore Lazarus crauing a morsell of bread , doth now beg of Lazarus a droppe of water to allay his heate . An heate begun by the retentiō of those goods which were due to the poore : which ( as Saint Iames saith ) shal consume the flesh of the rich like fire : and are as a treasure gathered for them against the latter day . And iustly are they ranked with murderers . For as there is two wayes to put out a lampe , either by blowing it , or not powring in oile in good time : so the couetous man , if he take not away the life of the poore by killing him ; at least he suffereth him to wither and drie away for lacke of powring into him some liberalitie . The roote of this dutie , is the loue of God , which redounds vpon his members : wherfore also , as the loue of God is free and voluntarie ; so also must not our almes be forced or vnwillingly done , but free and voluntarie . God loueth a cheerfull giuer , 2. Cor. 9. 7. saith the Apostle Saint Paul. And to this purpose he calleth there in that same place almes-deeds a seede . A seed which wee cast in the earth , but gather the crop in heauen . Seeing then wee must giue cheerfully , it is here the contrarie of that which is said in the 126. Psalm : Those which shall sow in teares , shall reape in ioy and triumph . For hee who shal sow this reliefe with teares , shall reape with griefe . None shall reape with ioy in heauen , if he haue not ioyfully sowed vpon earth . An almes giuen vnwillingly , doth not onely leese all reward , but also deserueth no pardon . It fareth alike with almes which are vaingloriously giuen , and to be seene of men , which our Lord condemneth in the 6. of Matthew . Also it fares alike with almes done of goods ill gotten ; who hauing enriched himself by fraudulent meanes and extortion , thinks to appease God by giuing part of his robberies in alms , goes about to corrupt God with presents , & cal him to take part of the spoile . As in the law , God receiued not as an offring , neither the price of a dog , nor the hire of the letcher : so in the Gospell , God will that almes ( which the Apostle to the Hebrews calleth a sacrifice ) should be of iust things , and gotten by labour : that he who hath stollen , steale no more , but rather labor with his hands , that he may haue to giue vnto him that hath neede . Ephes . 4. Wherfore when Iesus Christ in the 16. of S. Luke , wil that we giue almes of vniust riches ; hee calleth riches there euill , not because they were vniustly gottē , but because that ordinarily they are enticements & baits of iniquitie ; otherwise hee would sooner haue commanded them to be rendered vnto such as they had bene wrongfully taken from . This same loue of God , produceth peace and concord amongst brethren . For it is impossible to loue God , without imitating him . Now he is the God of peace . Rom. 16. Wee must therefore be children of peace , in imitation of him : for so are the faithful called in the 10. of Luke . To this purpose in the 19. of the first of Kings , God is represented as not being in the storme and boisterous winde , but in the still and quiet sound ; because God is not amongst confusions and quarrels , amongst persons which eate vp one another , but amongst those which be at peace and vnitie . But the diuel liueth vpon discord , and is friend vnto strife . Euen as men cause two dogges or two cocks to fight together for pleasure , the lookers on encouraging them to the combat : so doubt you not , but when two men fight together , the diuel pricketh them on , and taketh pleasure thereat . Let vs take heed lest before we be aware , we make our selues the diuels bable or pastime . We ( I say ) that be brothers , who haue all the world on our skirts ; who by one selfe same combat , do tend to one selfe same hope : called to repaire the breaches of Ierusalem , to build againe the house of God in the view and despite of the diuel . It is written in the 1. of Kings , chap. 6. that Salomons temple was builded without any noise , there was not one stroake of a hammer heard . Let vs labour in the worke of God without any noise , and without strife . And here may and ought to be remembred the aduertisement which Ioseph gaue to his brethren , at their going out of Egypt , to return to their father ; he sent them away , and said vnto them , Fall not out by the way . For what is the life of a faithful man but an issue out of Egypt , a voyage to return home to our father ? Let vs not quarrell then on the way , let vs liue in peace , and the God of peace will remaine with vs ; whom we shall loue the more ardently , whē we are ioyned in affections for to loue him . The fourth marke of the Loue of God. WE presume that such are friends whom wee ordinarily see together . Communication and familiarity are the nurses of friendship , yea more then good turnes . He which doth a pleasure with a seueritie , withdrawing his companie from all ; who giueth with a refusing countenance , like one that should fling his bread at a beggers head , doth vnbind in binding , and is paied wel enough if his benefits be pardoned . Friendship also requireth , that a friend should in all things be aduised by his friend , discharge vnto him his cares , discouer his sorrowes , and powre all his griefe into his bosome , to take counsell of him if there be any remedie , and to ease himselfe if there be none . This is then also one of the markes of the loue of God , to wit , a frequent communication , by the which the faithful Christian doth counsell or consolate himselfe with God. For the man which loueth God , being to deliberate vpō any thing of importance , doth first consult with the oracle of Gods mouth , and enquireth after his will. As for example , vpon the choise of religion , he wil not call the belly to coūsell , nor worldly hopes ; he will not imitate the Shechemites , which tooke the seale of Gods couenant vpon them , to haue the substance and cattell of the children of Iacob : nor the Iewes , which in the 6. of Saint Iohn , follow Christ to haue bread ; he will not make Iesus Christ serue him for a puruey or , nor religion to be a merchādize of the time , or a dependancie of his domesticall affaires . The feare of men , shame , respect , worldly honours , couetousnesse , like blind and traiterous coūsellers , shal not be admitted vnto this counsell : but he will withdraw himselfe vnto God ; & after hauing ardently craued his grace , he wil resolue to beleeue nothing but what hee teacheth vs in his word : wherein if there be any difficulty , yet that which remaineth cleare , is sufficient for our instructiō . Adde hereunto , that if he demand faithfully in Iesus Christ his name , the grace to vnderstand inough for his saluation , Iesus Christ promiseth that all which we shall so demand in his name , he will giue vs. Likewise if he be to make a match , or chuse any vocation , he wil first counsell himselfe with God , that he may chuse that vocation in which he shal be least sollicited to offend God , and in which he shal haue most meanes to glorifie him . After this consultation , humane wisedome may be heard in her rank , not as a mistris to rule the rost , but as a seruant , who speaketh when he is questioned : she shall propound what our forces are , what the present necessitie is , what the courses of the time , and the circumstāces of places and persons . In like sort , if there be any question of mariage , the faithfull wil before all other things consult with Gods mouth , and will heare the Apostle Saint Paul ( 1. Corin. 7. ) commanding that it be done in the Lord. And God himself in the 7. of Deuteronomie , charging vs not to contract mariage but with true beleeuers . So Isaac and Iacob were maried by the commandement of their fathers ; but Esau took vnto him wiues of the Gentiles , which were a bitternesse vnto Isaac and Rebecca . I passe ouer the consideration of the inconueniences which doe spring thereof , for at this time we do seeke onely after the proofes and effects of the true loue of God. For if a friend should marrie himselfe without cōmunicating the matter vnto his friēd ; might he not take occasion to say , You doe mistrust me , and do all your businesse without speaking thereof vnto me . Now if God hath cōmunicated vnto vs all his coūsel , as saith S. Paul , Acts 20 : shall we make difficultie to let him know ours ? His counsell ( I say ) which is a bottomlesse depth of wisedome , full of wholesome and holy mysteries : on the contrarie , our coūsels which are but light things , and wherein he will be our counseller for our good , and which he knoweth without our communicating them . Certainly the word of God is our good counseller , who counselleth vs without flatterie , who ruleth vs without ambiguitie : and the Prophet Esay , cha . 9. calleth Iesus Christ the Counseller , not onely because hee hath manifested to vs the counsel of God in the Gospell , but because he is to counsell vs in our doubts , and resolue vs in our deliberations . That which I say of our difficulties , ought also to be vnderstood of our sorrowes ; in which wee ought to addresse our selues to God , make our complaint to him , powre out our teares & discouer our afflictions vnto him with a son like libertie : and though he know them well without this cōmunicating , yet will he thereby giue vs ease and contenting . Take example hereof in the Psalmes of Dauid , where you haue an anatomie of the thoughts of the faithfull , and the picture of a diuers agitation within him . You shall see many Psalmes , as the 6. the 22. the 51. &c. wherein the beginnings are full of feare , & the entry ful of anguish , and as it were within two fingers of despaire ; but in the end you see nothing but ioy and assurance : so that you would thinke that the Psalme were composed by two men of contrary humors . From whence commeth this so sudden change ? was it , that in the midst of his prayer , some good newes arriued , which might allay his griefe ? no such matter : but thus , that according as hee grew more and more feruent with God , his soule rising from vnder her burthē , stayed her selfe vpon his promises , & came forth with peace & assurance . Who is that faithfull Christiā , who hath practised this exercise , and hath not felt ease ? And if an obstinate pensiuenes , which holdeth the hand still on the wound , seize on our spirits and consume them , ought it not to be imputed vnto the want of cōmunicating with God ? for teares suppressed procure double smart ; and although but vnprofitably spent , yet do they discharge vs of griefe , and giue aire vnto the wound . But being spent before God , who hath bound himselfe by promise , yea euen by oath , not to abandon vs , doth bring vs a great consolation , before God ( I say ) who doth register our requests , yea euen preuenteth them , so farre forth as Dauid saith in the 32. Psalme , that God hath pardoned him his sinne , not only after his praier , but euen as soone as he had any will to craue it . For he requireth not any praiers of vs , because he hath need of our seruice , but because wee haue need of his grace : and that according to his iustice it cannot be giuen to those which shall not daigne to craue it . As the Sunne draweth vp vapours from the earth , not for it selfe , but to render them to the earth in raine to moisten and fatten it : so God the true Sun of our soules , draweth frō vs our sighs and prayers , not for his own profit , but to make them raine downe again vpon vs in so many blessings . This same frequēt communication with God in our afflictions , will teach vs to turne away our eyes from men which do afflict vs , towards God who doth employ them , that we may not be like the angrie dog , which biteth the stone which is cast at him . The man that shall loue , will say as Dauid when Shimei cursed him : Suffer him to curse , for the Lord hath bidden him . The Lord proueth me , or correcteth me ; my sinnes fortifie mine enemies , and make them necessarie : the stroakes of God are more wholsome then the flatteries of the world . In our domesticke harmes let vs take heed of resembling such hurt men , as falling into frensie , do teare all things prepared to dresse them withal . Yea euen out of affliction , and in full prosperitie , what sweetnesse & pleasure is there in this communication ? For according to the commandement of our Sauiour , Math. 6. the faithful shal enter into his closet , and hauing shut his doore , shal pray vnto his Father , who seeth him in secret , and who will reward him openly . There being couered from the eyes of men , he shall discouer himselfe before God with lesse distraction , & more familiarity . There , after hauing spoken to himselfe , he will frame his owne inditement , & condemne himselfe that God may pardon him . And taking the law as a looking-glasse , he will acknowledge therin the spots of his soule , will seeke to couer them by faith , & to correct them by repentance . There he wil meditate vpō the works of God throughout the world , his iudgements against his enemies , his benefites towards his Church ; and particularly vnto himselfe , how God hath guided him , instructed him , and brought him vnto his knowledge . How many monarks & peoples haue set themselues against the church being weake and contemptible in appearāce , and haue crushed themselues thereagainst : but the church of God subsisteth , and so shall do vnto the end . Yea euen vsing a ladder as it were in his meditation , he shal raise himselfe to the contemplation of the workes of our redemption , marking therein how God would haue the remedies proportionable vnto the euil . For , because man desiring to make himselfe like vnto God , by exalting himselfe , is fallen into death : God hauing made himself like vnto mā , by abasing himself , hath restored him vnto life . And as the woman brought vnto man the fruite of death : so God would that woman , to wit , the holy Virgine , should bring man the fruite of life . And as out of the profound sleepe of the first Adam , God drew him forth a womā , who was bone of his bone , and flesh of his flesh : so by the death of the second Adam ( which the Scripture calleth a sleep ) God hath gotten him a Spouse , that is to say , his Church , which is one bodie with him . In this same meditation he wil admire , how in one person , God hath vnited himselfe vnto man , hauing ioyned the author of life with a mortall bodie , shutting vp all his celestiall treasures in a vessell of earth , to the end wee might there draw of his fulnesse . How by the infirmity of this flesh , he vanquished the force of Satan ; from his extreme shame hath drawn exceeding glory ; from the death of that man , drawne the life of all mē , by that very same vertue , through which in the beginning of the world hee had drawne light out of darknesse . In this contemplatiō , as being enflamed with this diuine loue , he will raise vp himself through faith , euē vnto the ioyes of heauen ; where God discouers himselfe face to face ; where the harps of Saints sound forth ; & where the Seraphins assisting before the throne , crie , Holy , holy , holy is the Lord of hoasts . O how sweete a thing is it to ioyne vnto these their praises , and haue a part in this celestiall harmonie ! One onely beame of this glorie in the transfiguratiō of Iesus Christ on the mountaine , had taken away from S. Peter the remembrāce of his home , and of his wife and family : It were good ( said he ) that we stayed here ; and would haue set vp tents there . How much more wold he haue bin rauished , if himselfe had bene transfigured : as the Apostle saith , that Iesus Christ shall transforme our vile bodies , that they may be made like vnto his glorious bodie . Who doubteth , but that when this glorie vanished , S. Peter was seized with great sorrow : and so indeede the heart of the faithfull comming from this meditation againe to consider these base and earthly things , is necessarily touched with a great distast and base esteeme of them , and is grieued to see himselfe tied thereunto , and to say with Dauid , Psal . 42. O when shall I present my self before the face of God ? It was these thoughts which made the Prophet greedie and thirstie after the Lord. These were the thoughts which made Paul desire to be dislodged , and to be with Christ : which made him thinke that which was gaine vnto others , to be losse vnto him . These are the thoughts which haue euen in our time sustained the Martyrs , which haue made them go vnto death as cheerfully as those which come thence . For loue is strong ( saith Salomon ) as death , yea stronger , seeing it maketh one to despise life . This ardour of loue is entertayned in our soules by a frequent cōmunication with God : and wee may easily see , that the cause of our slacknesse and coldnesse in this loue , is , because wee speake not often with God. The most exquisite friendships doe waxe cold for want of communication : how much more if friendship neuer hath bene , as indeed man is naturally borne and inclined vnto enmitie with God. This is a common euill , to wit , that wee are much exercised in speaking with others , but very litle with our selues , and yet lesse with God. If some houres of leisure do steale vs from men , they giue vs not any whit the more vnto God. If we enter alone into our closet , we enter not euer the sooner into our selues , to examine our consciēces , to search our wounds , to feele the pulses of our consciences , or to talk with God. And yet none shall see him aboue , who hath not carefully sought him here below ; and hath not carefully walked with him by prayers , meditations , and by the studie and reading of the word . This let vs study , and from our life , which is deuided into a thousand parts , amongst a thousand occupatiōs , suites , solicitations , publicke and domesticke affaires ; let vs withdraw some houres to giue our selues vnto God , retiring our selues out of the throng and noise of this world , quietly to meditate on those things which pertaine to our saluation . As if by a litle channell we wold diuert a part of the troubled waters of a stream , that they may run more gently and cleerly . A running brooke presenteth not any images ; nor a spirit which is euer in action , & alwaies pussed with businesse , hardly can hee frame himselfe vnto the image of God. We must then separate some houres to speake with God. All the time of our life is lost except that which is thus husbanded . That time alone is only ours which we giue to God. Let none here alledge his domesticke affaires . For if we be Gods children , his seruice is part of our domesticall affaires : yea , and whilest we are doing our handy workes , what hindereth vs that we may not think of God , and send him vp by our broken sighes , those sort of prayers which the ancient Fathers called eiaculatoriae ? short praiers which may be said euery where , prayers lanced forth , spiritual sallies borne of the present occasion ; prayers which haue no other ornament but feruency , whose clauses haue no other contexture but necessitie . Who doubteth , but that the Prophet Eliseus ploughing of his field , of that verie labour of his tooke occasion to say , We sow here in teares , but we shall reape in heauen with ioy ? Or that the Apostle S. Paul , labouring with his hands to make tents , of this earthly trauell , tooke occasion to thinke of our heauenly rest ? The way is euery where open vnto praier : and the loue of God is ingenious to suggest thoughts , which like sparkes of pietie mount vp vnto God. The fift marke of the Loue of God. THe life of the bodie is discerned by these two markes : 1. by motion : 2. by feeling . The loue of God being the life of our soules , is also knowne by these two things . The foure marks of this loue which wee haue hitherto presented , are the motions of our soules ; for they are holy actions , and spirituall motions , produced by the loue of God : but this fift marke is the feeling , to wit , an affection which maketh a man sensible , to be moued either with griefe or with ioy , according as God is blasphemed or glorified . Carnall and vicious loue may serue vs for an example . We reade of the sonne of king Antigonus , that being grieuously sicke , and none knowing the cause of his maladie : his Physitian perceiued the cause to be the loue of his mother in law , because that she being entred into the chamber , his pulse began to beate extraordinarily . The like happeneth in the loue of God. All men that are therewith possessed , when that they see God glorified , or his name & his truth blasphemed , although hee intend to containe himselfe , yet will the pulse of his conscience be extraordinarily moued , either with ioy , or sorow and impatience . It will chance him as it happened vnto Croesus his sonne , who hauing bene euer dumbe , came suddenly to his speech , seeing his father assailed , feare and griefe hauing ouercome all naturall hinderances . For the Spirit of Iesus Christ dwelling in him , produceth the same effects in him as in himselfe ; of whom it is written , The zeale of thy house hath eaten me vp . This affection did exulcerate the Apostle Saint Paul being at Athens , and grieued his soule to see the Towne so giuen to idolatry . This same zeale was it which seized on the soule of Eli his daughter in law ; so as in her death she was not so much afflicted either for his or for her husbands , as for the Arke of the couenant which was taken by the infidels . It is of this alone that she speaketh dying : The glorie of the Lord ( saith she ) is departed frō Israel . There is no more certain effect of the loue of God then this here : for if at one time we receiue seuerall newes ; the one of the losse of a law-suite ; the other of the reuolt of some persons bought ; and are more grieued with the last then the first . Or if we be more angrie to heare Gods name blasphemed then to heare our selues euill spoken of ; then haue we in vs an assured witnesse , that the loue of God is liuely imprinted in our soules . Good bloud will not bely it selfe . All wel-borne children are touched at the quicke with the iniuries are done vnto their fathers : who so is not moued therewith , confesseth himselfe a bastard or a stranger . This is an euill which we see before our eyes , to our great griefe : that vnto them which make profession to carrie weapons , and to vnderstand the termes of reputatiō , if one speake the least crosse word , it is inough to cut one anothers throate : so that they confesse their liues to be litle worth , seeing they will hazard them for so litle , making it an euerie dayes exercise : but if God be blasphemed , & his truth slandered , if his name be abused before their eyes , they remaine vnmoueable , and beare a part therein . We are leapers , without feeling in spirituall things , but verie sensible in carnall . We go for curiositie vnto sermons , where Gods truth is opposed against , and our presence by the weake taken for an approbation : but we wold be loth to be found i● a place or companie where the honor of our house should be defamed , but to contradict the same . Let vs vndergo in this point a voluntary condemnatiō , and let vs acknowledge that this spirituall feeling is verie feeble in vs , to the end we may craue of God to awaken it , by quickening vs with his loue . From these fiue degrees and fiue markes , you may easily gather , that the loue of God consisteth not onely in hauing a good opinion of him , or to haue a good feeling , or to speak well of him ; but that chiefly it consisteth in obeying him , and conforming vs to his wil. So God in his law saith , that he sheweth mercie vnto them which loue him ; but he addeth , & which keep my commandements . And Iesus Christ , Ioh. 14. Who so loueth me , will keep my sayings . And the same Apostle in another place : My litle children , loue not in word , neither in tongue onely , but in deed and in truth . So S. Iames saith : That pure and vnderfield religion before God , is to visit the fatherlesse and widows in their aduersitie , and to keepe our selues vnspotted of the world . But there be many that are religious in speech , not in actions ; and who studie to be more skilfull , not more wise ; who confesse God with their lips , but denie him in their hearts . Like vnto those which struck Iesus Christ , saying , Haile maister : or to Rabshakeh , who spake not the language of the people of God , but for to dishonour him withall . He knoweth not God , who loueth him not ; & he loueth him not , who obeieth not his wil. The children of Eli were instructed in the will of God ; for being Priests they taught it vnto others ; and yet the Scripture saith , 1 Sam. 2. 12. that they knew not God , because they loued him not . The kingdome of God ( saith S. Paul ) lieth not in words , but in power . It is euen so with his loue . So Dauid in the 33. Psal . saith , that praises are very comely ; but he addeth , in the mouths of iust men . As for the wicked , God saith vnto him in the 50 Psalme , Wherefore takest thou my words into thy mouth ? For this cause was it that Iesus Christ , when the diuell confessed him , said vnto him , Hold thy peace , hold thy peace . For the praise of God , and the truth of religion , are vilified and debased in the mouth of the wicked , and therby lose their authoritie : for shee is made a companion of vice ; and the liuerie of Gods children becometh by this meanes a cloake of impietie . Thou saist , I loue God , but doest despise his will : I loue God , but doest hate the image of God. Canst thou loue God without following him ? or follow such as do good to their enemies , whilest thou liuest in discord with thy brethren ? We protest all of vs to loue God , but we better loue the increase of our monies then the aduancement of his cause . Wee protest to feare him , but we do not feare to do before him such things as we would shame to do before men . Who is that quarreller or theefe , that wil strike or steale in the presence of the Iudge ? and for all this , what do we not in Gods sight , the Iudge not onely of our actions , but also of our thoughts ? We protest to loue Iesus Christ , and yet abandon his members which are the poore . We spend more in a quarter of an houre at play , then in a whole yeare in almes . The superfluitie of our attire , would cloathe a great number of poore . All is spent in pleasure , and nothing in pietie . All is for our couetousnes , & nothing for Gods sake . Doth that man loue God , which wil not willingly speake vnto him , nor of him ; or who taketh no counsell of God in his distresse ? or who is not touched with the zeale of his glory ? In the mean time there is none amongst vs , who maketh not profession to loue God : which sheweth that wee loue him in grosse , but hate him in retaile ; this being in generall , and gainsaid in particular . We speake of heauen , but haue our hearts on the earth . By this meanes if one mark apart our loue to God , it may be found some speciall matter ; but if we ballance it with our loue of the world , our pleasures , our riches , our preferments , it is found verie light : so that our loue is a kinde of disesteeme , and almost an hatred . Let vs take heed to our selues ; for we shal not be iudged according to this general profession , but according to our particular actions . And if so it be , that we loue not God as we ought , or if wee loue some other thing with him otherwise then for his sake , how shall we subsist before him , louing any thing better better then he ? yea euen against him , louing that which God hateth , to wit , the world and the desires thereof , and cherishing his enemies in his presence . CHAP. IV. Fiue meanes or helpes to inflame vs in the loue of God. NOw we are to treat of the meanes to nourish in vs this loue . It is surely an effect of the Spirit of sanctification , which God giueth onely to his children : whereupon this spirit is called the spirit of adoption by the Apostle , Rom. 8. because it is not giuen to any other then the children of God , which he hath adopted in Iesus Christ : and that therefore hee frameth their hearts vnto a child-like loue , and to haue recourse vnto God as their Father . It is requisite , that the grace of God should preuēt our wils , to make them willing ; that it may accompanie them , that they may will feruently ; and that it follow them , to the end they may not will in vaine , and without fruite . It is God which bringeth forth in vs with efficacie , both the will and the deede , according to his good pleasure . Notwithstanding God moueth vs not like stones ; he maketh vs follow willingly , he bendeth our wils by an vnconstrained necessitie . For this cause is it , that we are called , workers together with God : & that in the same place where S. Paul saith , that God giueth the will and the deede according to his good pleasure : he willeth notwithstanding that we should worke out our owne saluation with feare and trembling . Phil. 2. 12. 13. The meanes then which we haue to employ our selues in the nourishing and cherishing of this loue of God in vs , is in generall , to giue our selues to good workes , which be pleasing vnto him . But in this trauell , I finde fiue helpes , by which , wisedome ioyned with pietie , through a holy industrie do quicken this loue in vs , and doe put matches as it were vnto our hearts , thereby to kindle this spirituall flame . These meanes or aids are : I. The image of vices . II. The choice of friends . III. Hatred of the world . IV. Prayer . V. The hearing and reading of the word . The first helpe or aide of the Loue of God. THose who void out of their lodgings their stable dung , do fatten their fields withall ; and by ridding themselues of this infection , doe otherwise make a profit thereof . The faithfull Christian ought to follow this example . For it is the dutie of pietie , to discharge our selues of those vices which are of ill sauor before God : but Christian wisedom findeth meanes to draw euē from this filth , some commoditie . He then which would seek some model , whereon to form the loue of his God , ought to obserue amongst all the rest , the most monstrous and the most obstinate vices , & they are so all indeede . Yet I think that extreme auarice doth some deale beare away the bell . Let it then be exposed to open view ; and let this monster , which corrupteth man when it is within him , teach man being thrust forth , and instruct him afarre off . For will you loue God , as you ought ? loue him then as a man extremely couetous loueth his money . Auarice taketh away rest , and troubleth sleepe ; his money is the first thought at his waking : so let the loue of God breake our sleepe , possesse our thoughts in the night ; let it be the first of our thoughts at our awaking , to meditate on his former graces , to dispose of our future life , to bewaile our sinnes at the cock-crowing . Couetousnes doth shut the heart of the couetous into his coffer , where his treasure is : so also let the loue of God fixe our hearts in heauen , to the end that there where our treasures be , there may our hearts be also . Auarice snatcheth out of the niggards hand the bread he should eate , and maketh him be content with little : so must the loue of God teach vs abstinēce , and how to bring vnder our bodies ; to liue with litle , and to depriue our selues when it is requisite , of temporall commodities for his seruice . The auaricious man vndertaketh for gaine long voyages , sequestring himselfe from his wife and children : so must the loue of God prepare vs to endure banishmēt , to leaue wife and children to follow God ; remembring the saying of our Lord , Mat. 10. Who so loueth father or mother more then me , is not worthie of me : or who so loueth sonne or daughter more then me , is not worthie of me . The couetous man hauing put his money vnto vsurie , calculateth the time , and with impatience attēdeth the terme : so we that know that God hath in his hands our pledge , and that hee will render vs our almes with vsurie , ought with impatience to attend the time of payment ; and in the meane time very preciously keepe his obligation , which is the doctrine of the Gospell . The couetous man , the older hee waxeth , the more greedy he is to gather ; he liueth poorely , that he may die rich ; his purpose to gather is at the greatest , when the terme of his life is at the shortest : so must the old man fearing God , make more carefull prouision of faith and good works . Let him liue poore in worldly goods , that he may die rich in heauenly . Old age is the groūds and lees of life ; but in the faithfull man it reneweth , as vnto an Eagle : for then he feeleth more liuely and certainly the motions of the life to come ; then hath he the wager almost in his hand , being neere the end of his course . Whē the riuers are neer their end , and approach vnto the sea ; the tide cometh towards them , and meeteth them : so when the course of a faithfull mans life commeth neare his end , then God cometh to meete him ; and before death , giueth him some taste and feeling of the life to come . Then it is that we ought to haue a holy couetousnesse to husband our time , make a stocke of faith , send our good workes before vs , and to make our selues friends which may receiue vs into the euerlasting habitations . This meditation , which giueth vice a double construction , and maketh it look both waies , enforceth it to be an example and helpe vnto vertue : as Amorrheā captiues , to cleanse & decke the tabernacle ; as a woman of Hethe , whose haire and nailes are cut off , Deut. 21. For vertue is so feeble in vs , that to raise it selfe vp , it boroweth helpe of vice ; it passeth ouer to the Philistiās to whet her tools . Because we cānot comprehend how much we owe vnto God , but through the consideration of that which we giue vnto our concupiscence ; for all that is stolen from him , The second helpe vnto the Loue of God. THe sheepe of Iacob brought forth spotted lambes , according to the colour of the rods were layd before them : so men produce workes conformable vnto the obiects which they haue before their eyes . And this is a great euill , that good examples haue nothing like so great force to forme vs vnto goodnesse , as bad haue to induce vs vnto euill . For , as a man strucken with the pestilence , will sooner infect a douzen sound men which shall approach to him , then these whole men can helpe him : in like sort , a vicious man will sooner infect many honest mē , then he wil correct him selfe by their example . For vice is here in his own soile , it cometh vp without plāting , it groweth without pain ; much more then being fortified from without , & wel laboured : but vertue is a stranger , and resembleth a graine brought from the East , which after much care and labour , doth yet little prosper but degenerate ; especially in the contagion of these times , which is as the dregges and sinke of all seasons and ages , in which vertue is a prodigie , and pietie a crime or simplicitie . For thus do men call foolishnesse in this age ; in which , that they may rēder or make vertue to be odious , they cloath brutishnesse with his habit . Euen as it is vneasie that the flocks feeding amongst the thornie bushes , should not leaue some of their wooll : so is it hard for an honest man , liuing amongst so great corruption , but he must leaue some of his innocencie . We fall away insensibly ; we go on in badnesse , without being aware thereof , like people sleeping in a boate , and caried downe the stream , which make much way without thinking thereon . Wherefore we are to looke to our selues , and in so contagious an aire , to prouide our selues of preseruatiues , of which , the best is the loue & feare of God. And this loue is nourished by hanting those which loue him . We must acquaint our selues with such as wee should be like ; to the end that the faithfull with some few friends louing God , withdrawing himselfe as it were from vices , may looke with horrour vpon them as from a far off , vpon this ouerflowing torrent and powerfull reigne of the diuell ; comforting himselfe in the meane time in God , and relying on his loue . This same friendship among the faithfull , will serue the better to make them know themselues . For seeing we be blind in our imperfections , we ought to borrow our friends eyes , and lend them ours , to the end we may mutually reprehend and correct one another . The serious reprehensions of a friend , do more good then praises , were they neuer so true . Whoso shall take away from friendship the libertie of reprehending , leaueth nothing that may distinguish it from flatterie . And seeing that we are naturally lame and benūmed in things touching Gods seruice , we must employ the helpe of our friēds , to the end they may bring vs into this bath to receiue healing . For God communicateth not his graces vnto vs , that they should fade and vanish with vs , but that we might multiply our talent ; and that the spring of his spiritual benedictions , which he causeth to breake forth in vs , may run out , and serue for instruction to our neighbors : as Christ saith to S. Peter : But thou being conuerted , confirme thy brethren . For if God command vs to take vp our enemies strayed beast ; how much more to reforme the soule of our friend , when it wandereth out of the way of saluation ? This communication also among the faithfull , bringeth comfort in affliction , which being deuided among many , is more easily borne . Many small brooks reunited in one channell , carrie great vessels : many afflicted spirits ioyning thēselues together by concord & mutuall support , will easily beare an affliction . And the word of God witnesseth vnto vs , that God looketh on , hearkneth vnto , and taketh pleasure in the consolations and mutuall exhortations of his children . So the Prophet Malachie in the 3. chapter saith , that when the proud are esteemed happie , and the bad aduanced , then those which feared the Lord , spake one vnto another , & the Lord was attentiue and heard : and a booke of remembrance was written before him , for them which feare the Lord , and think on his name ; and they shall be mine ( said the Lord ) when I shall lay apart my most precious iewels . O how precious a treasure is a vertuous friend fearing God! And would to God that as we are vsed to know by certaine markes the goodnesse and courage of a horse ; so also in the choise of friends , that we might with the sight of a man know his vertue : but the lurking holes of the spirit of a man are so deep , that he deceiueth both himselfe and others , and he is hidden euen from himselfe . Yet by a mans innocencie of his actiōs , sobrietie of his words , by the simplicitie of his habit , by his zeale and ardour in Gods cause , by his disesteem of gain , by his eschuing of pleasures , you may very probably know the puritie of his mind within : euē as by the sparks coming forth of a heape of ashes , men know the hidden fire . The third helpe of the loue of God. THe disesteeme likewise and hatred of the world , doth not a litle aide vnto the loue of God. For the loue of the world ( saith S. Iames ) is enmitie against God. And S. Iohn likewise : If anie one loue the world , the loue of the Father is not in him . By the world , I vnderstand humane busines , worldly pomp , carnall enticements , earthly desires , deceitful and vncertaine hopes : who so loueth God , will looke on these things with disdaine . He wil passe ouer all the ages of man , from his conception vnto his rotten sepulcher : he will consider in all the conditions and states of his life , his certaine miserie , his vncertain hopes , vnfruitfull gaine , that he may say with Salomon , Vanitie of vanities , all is vanitie . Looking on these things with a disdaine , mingled with compassion : a disdaine extending euen vnto hatred , when he shall consider wickednesse to be mingled with vanitie , and the diuell to haue so established his reigne in the world , that it is a kind of miracle and prodigie to see therein a good man. So as the Prophet Esay acknowledgeth chap. 8. Behold me ( saith he ) and the children which the Lord hath giuen me , for a signe and for a miracle in Israel . Now if it were a miracle in Israel to see a familie instructed in the feare of the Lord , how much more amongst infidels ? and if in Ierusalem , how much more in Babylon ? It is then without reason that we wonder when wee see examples of disloyaltie , crueltie , vncleannesse ; seeing that on the contrary the Spirit of God teacheth vs , to hold the example of pietie and the feare of God for a miraculous and vnusual thing . These and such like considerations ioyned vnto the feeling of the excellencie of the children of God , will cause the faithfull to esteeme himselfe better then the world ; and looking on the earth as a place cursed , will liue therin as a passenger and traueller : as an Englishman that should trauell ouer Persia or Tartaria , intending to returne into his countrey . For hee will not answer as that Philosopher , who being enquired , of what countrey he was , answered , that he was a citizen of the world : but the faithfull saith , he is a stranger in this world , and a citizen of heauen ; and therfore withdrawing his affection from the world , and raising vp his heart vnto God , he doth like him , who from the top of the Alpes where the aire is cleer , looketh vpō the fields beaten with tempest , the country all about foggie and mistie ; and there reioyceth him self , resting himselfe vpō the loue of God , which hath deliuered him frō this general male dictiō . So in the 29. Psalme , after hauing represented the tearing of the Cedars , the shaking of the mountaines , and the discouering of the forrests by the force of the thundering voice of God ; he withdraweth the children of God out of this confusiō , and assembles them into Gods pallace , where hee is glorified ; and assures himselfe that God wil giue peace and strength vnto his people . For in this pallace of God , which is his church , doth sound that voice , not which shaketh the mountains , but which assureth our hearts ; not that voice which rooteth vp the Cedars , but that which comforteth our consciences : not that which causeth the Hindes to cast their yong ones , but which maketh vs to conceiue hope . It is the word of the Gospell , in which God layeth open the treasures of his loue : in which whosoeuer shall take a relish , he shall finde the sweetes of the world to be bitternesse , and hating the same , wil learne to loue God. Now we say this , not to discharge our selues of all earthly things : this carelesnes of the world hindereth not the loue of our children , nor the care of our family , nor our endeuour in the administration of our magistracie ; but the faithful will do these things , as a passenger fits himselfe in the best manner he may at some Inne . He who is not to stay there aboue a night , will not stand to build a wall ; and if he suffer there any discommodity , he wil patiently digest it , because it is but a passage . For the faithfull wil follow domesticall and ciuil affaires , not as if he meant there to set vp his staffe , to tie therunto his desseignes , or therein to place his hope . His thoughts will euer be in some other place ; and during his businesse , will euer think of the vanitie of his trauell . He will alwayes begin his actions with the seruice of God , and inuocation of his name ; and that shal euer be the first , which he will haue last : whilest worldlings , after the example of Martha , paine themselues excessiuely in domesticke affaires ; he after Maries example , will chuse the good part , which shall not be taken from him , placing himselfe at Christs feete to heare his word . If hee haue any worldly feares , they wil giue place vnto the feare of God. If he haue any hopes , they will giue place vnto his hope of the kingdom of heauen . If he haue any sorrowes , they will be swallowed vp of a greater sorrow , proceeding from the sence of his sinnes , or the bruisings of Ioseph . God himselfe herein is an example vnto vs. For in building of the world , he hath done cōtrary vnto men which do build also : men begin at the foundation , but God beginneth at the top . He stretched out the heauens , before he laied the foundations of the earth . The naturall workes of God , are spirituall instructions vnto vs. To the end that wee may follow this order , and that wee may euer begin by the care of heauenly things ; the earthly will present themselues in the second rank to be thought on , not of loue or of purpose , but by necessitie , and as much as is required , for not seeming cruell vnto those which be ours , or enemies to our selues . Seeke ye first the kingdom of God , and the righteousnes thereof , and all other things shal be administred vnto you . Math. 6. 33. The fourth aide of the loue of God. FRequent and often prayers doe likewise nourish this loue ; I mean as well publicke as priuate : for the publick , are a quire of sighes , a harmonie of affections sent vp with one accord vnto God ; which imitateth that holy consort of the Angels & soules of the Saints sounding on their harps in heauen ; wherof mention is made in the 5. of the Apocalypse . In our priuate prayers , the faithfull man being hidden from mans eies , discouereth himselfe vnto God , maketh his complaints to him with a child-like familiaritie , prayeth vnto him , not of custome , but with affectiō , with words broken off with sighes , which are vsed euen in the midst of businesse , through a gentle distraction and wholesom interruption : which prayers haue no other motiue but loue , nor other subiect but necessitie , or other eloquence but affection . None craueth an almes with the flowers of Rhetoricke . Familiar simplicitie is verie comely in prayer . To make these solitary praiers , Isaac went out into the fields . So king Ezechias turned his face vnto the wall , for feare to be troubled in his praier . So the Apostle S. Peter went vp vnto an high roome of the house to pray alone . Iesus Christ himself in the 6. of Luke , withdrew himselfe into a mountain to make his prayers , and continued therein all night . Both these sorts of prayers haue promise of God to be heard . As touching the publick , our Sauiour promiseth vs , that there where two or three be gathered together in his name , he will be in the midst of them : and that all which they shall aske with one accord , shall be ganted them . As for the priuate , he also speaketh thus in the 6. of S. Matth. When thou prayest , enter into the closet , and hauing shut the doore , pray vnto thy Father which is in secret ; and thy Father which is in secret , shall reward thee openlie . These prayers are so many matches of the loue of God. For as soone as God will be prayed vnto by vs , this is a great witnes vnto vs that he loues vs. Our importunitie is pleasing vnto him ; he giueth by his commandemēt free accesse vnto our praiers . That wee may obtaine his graces , hee demandeth no other price of vs but our prayers . For riuers of his goodnesse , he demandeth but some drops of our thankfulnes . He is attentiue vnto the crie of the afflicted . He is nigh vnto them which call vpon him . If the crie of dead Abels bloud came vp vnto him ; how much more the cry of his liuing childrē , which cal vpon him in the name of Iesus Christ ? If he reckon our haires , how much more our sighes and our prayers , which hee himselfe hath prescribed vs ? Adde hereunto , that prayer is a strong bridle vnto vs , to hold vs in the feare of God. For this onelie thought , that it is before him that we present our selues , before him who knoweth our harts , who seeth all our filthinesse through the cloake of hypocrisie ; obligeth vs to purifie our hearts and our hands , to wit , our thoughts and actions ; according to the commandement of the Apostle : I will ( saith he ) that all men make praiers in all places , heauing vp pure hands without anger or debate . On the contrarie , God ( by the Prophet Esai ) reiecteth hāds full of bloud , euen when they lengthen out their praiers . Then when we come to frame our prayers , each word that we say , is a lesson or a reproach . For example , we thus begin the Lords prayer , Our Father which art in heauen . In calling him our Father , wee learne on the one part to be his obedient children , and to be perswaded of his loue : on the other side , to despise the world , as inferiour to our dignitie , seeing wee be the children of God. This word also of Our , frameth vs vnto charity towards our neighbors , & to procure their good , not only in our prayers , but in all our actions . And these words , which art in heauen , aduertise vs to seeke for heauenly things ; and that our conuersation should be as that of heauenly citizens , and children of the heauenly King. Then when the faithful shall come to propose his demaunds , he will chide himselfe on this sort : I craue of God that his name may be hallowed , and yet I profane and dishonor it . I desire that his kingdome may come , and be aduanced ; and notwithstanding I resist and foreslow it as much as lieth in me , vnwilling that he should reigne in me ; not subiecting my selfe vnto the scepter of his kingdome , which is his word ; nor contributing any thing to his Church , which is called in the Gospell , Gods kingdome . Item , I pray his will may be done , and yet I resist this wil. I beg my bread , and yet couet another mans : My dailie bread , and yet my couetous care extends it selfe vnto many yeares . So likewise wee craue that God would forgiue vs as wee forgiue them which haue trespassed against vs : and for all that wee are vnreconcileable , our hatred is mortall , or to say better , immortall ; and yet feare not that God should heare vs , pardoning vs according as we pardon our neighbours . So we desire not to be led into temptation , and yet we runne after temptations , bad companies , bookes of loue-tales , after enticements and occasions of doing ill . Finally , we finish this praier with mention of the kingdome and glorie of God , by which this same prayer began , that it might warne vs , that euē as our praiers , so also al our affectiōs ought to begin and end with the glorie of God. So many petitions , so many aduertisements : for Iesus Christ most artificially , by teaching vs how to craue for good , teacheth vs also to do it . In ordering our praiers , hee also ordereth our actions : so as speaking to God , we also speake to our selues ; by praying vnto God , we learne also to feare him . And surely when you shall see vnrulinesse in a household , either by disobedience of the children , or by dissention betweene man and wife , it is a certen witnesse that God is not there called vpon as hee ought . For this only action of lifting vp of hearts and hands together vnto God , might haue sufficed to reunite their diuided affections , and entertaine from day to day their familie in the feare of God. For by speaking often to God , we learne to loue him , and louing him to follow him . Moses his face became shining for hauing spoken with God : so our soules wil becom enlightned in the knowledge of God , when we and counsell , all the ambition of so great a monarch , and making him contribute at vnawares vnto the accomplishment of the prophesies ? That which is the greatest of the world , employeth it selfe for the least of his children , and serueth for the executiō of his loue . The holy Scripture being full of such examples , rightly may it be called the booke of true loue ; seeing that therein God not onely vnfoldeth his loue , but also bindeth vs to loue him ; and not only exhorteth vs to this loue , but also produceth it in vs by this same word , accompanying the preaching of the same with the efficacy of his holy Spirit . And to say true , I thinke that the most part of vs haue had experiēce , that after the hearing of the word , the sparks of loue do kindle in our hearts ; and that hearing God speake , or speaking of God , we are inflamed with his loue . So the two disciples being in Emaus , after Iesus Christ was vanished , said , Did not our harts burn within vs , when he spake vnto vs on the waie , and preached the Scriptures ? And Ieremie in the 20. chap. desiring to reserue the word of God in his hart without vttering it , saith , that he felt it in his heart like a burning fire . Wherefore so ? but because this word receiued into the hearts of the auditors , heateth them with the like ardour : as also the tongues of fire descending vpon the Apostles , witnessed that God gaue them burning tongues , and a word full of efficacie , to enflame mens hearts . Wherefore those which being caried away with their busines , or withheld by feare , or perswaded of their sufficiencie , neglect coming to sermons , shall insensibly feele that this heate waxeth coole , and that a caule groweth ouer their consciences . This negligence will grow to a distast , this distast to a disdaine , this disesteeme vnto a hardnes of heart & enmitie against God. Whosoeuer will entertaine the loue of God in his heart , ought dayly to come & heare his word , the which he hath chosen as a wholsom means to moue our hearts and to purge our spirits : as Christ saith to his Apostles : You are cleane through the word which I haue spoken vnto you . Being there , we must hearken to the preaching with greedinesse , suffer reprehensions gently , receiue exhortations with ardor . And euē as those , vpon whom men mean to make some incision , suffer themselues to be bound and pinioned by the Chirurgion , lest the motion of the patient should hinder the operation : so must we , when the seruants of God are occupied about pricking the apostumes of our vices , and cutting off our concupiscences , which S. Paul calleth our members ; stay our mouing , lightnesse and inconstancie , lest it hinder the efficacy of this word by our impatiencie . To the hearing of the word , we must adde the reading , according to the example of those of Beroea ; who after they had heard S. Pauls preaching , went and consulted with the Scriptures , to see the conformitie therof with the writings of the Prophets ; although that the Apostle being powerfull in miracles and in words , did preach with authoritie enough to be beleeued , as might be thought : how much more ought we now a dayes , at our coming frō the sermon , content our curiosity , to know if that we heare that day , be true ? Wee which heare Pastors which are not receiueable , but so farre forth as they proue their sayings by the word of God ? Amongst all the books of holy Scripture , the most obscure is the Apocalypse , and yet it is said in the first chapter , that happie are they that reade , and those which heare the words of this prophesie . In the 17. of Deuter. God commandeth Kings to reade the booke of the law , all the dayes of their life . Reading thereof was the exercise of the Queene Candaces Eunuch , as he rode in his chariot . If he read being a pagā , how much more being become a Christian ? And if he read when he vnderstood not , how much more when he began to vnderstand ? If he read in his chariot , how much more in his house ? Also God hath tendered him his hand by the ministery of Philip ; and vpon the reading , the light of the Gospell is come vnto him , for an argument vnto vs of hope , that in reading carefully the holy Scriptures , God wil enlighten vs. He which accuseth it of obscuritie , accuseth it also of leasing : for it saith of it selfe , that it enlightneth the eyes ; that it giueth wisedome to the poore and simple ; that it is a lanterne to our feet , & a light vnto our paths . If it be obscure , it is ( saith the Apostle ) to those , of whō the god of this world hath blinded the vnderstandings . At least let vs haue good opinion of God our Father . Let vs not thinke that he hath written his Testament in obscure termes and ambiguous clauses , to intangle vs in suites . The Father of lights in neuer cause of obscuritie . Let vs not endeuor to make this word suspitious vnto the people , as if the reading thereof were dangerous ; as doe those profanely fearful people who vnder euerie stone imagine a Scorpion to lurke . If there be any difficulties , the rest which is cleare is sufficient vnto saluation . If it appertaine but vnto the learned to reade the Scriptures , it appertaineth then vnto none to reade them , for no bodie is skilfull before he haue read them . Wee reade not the word of God because we are learned , but to become so . Now here we passe ouer an infinite number of profits which we gather of this reading ; as is the confirmation of our faith , consolation in affliction , a gentle diuerting ; a maister which flattereth not , a cōpanie which is not troublesome , a spirituall munition house , which containeth all sorts of weapons against temptations , which furnisheth wherewithall to resist against error , following the exāple of our Lord , euer resisting the diuell by Scripture , and saying vnto him , It is written , it is written , &c. Onely we will stay our selues vpon this , to wit , that the reading kindleth in our hearts the loue of God. This is knowne by experience . For after a man once begins to take a tast in reading the holy Scriptures , other studies begin to proue without relish : you shall see no more vpon the Carpet , bookes of loue ; the ridiculous Romanes and tales of Amadis do flie before the Bible more then the diuell before holywater : all these pleasing and vaine readings which busied the spirit and tickled the imagination , do leese their taste after this spirituall nourishment . Another kind of loue is kindled in the spirits of those which dayly propose vnto thēselues the witnesses of the loue of God towards vs , contained in his word . This meditation furnisheth vs with a iust subiect of complaint . For then whē they burned vs for reading the Scripture , wee burned with zeale to be reading them . Now with our libertie is bread also our negligence & disesteem thereof . We are barbarous , and new to seeke in the language of Gods Spirit . Our hearts then resemble flint-stones , which cast no sparks but when they are strucken . Many will haue a Bible well bound & gilt , lying vpon a cupboord , more for shew then for instruction : we loue but the outside thereof . Wee adorne the holy Scriptures outwardly , but it were better it might decke vs within . It were better it were torn with often reading , that thy conscience might be more entire : for it is more easie for thee to haue another , then it is easie for thee to be an honest man without it . Wee desire a faire impression ; but the fairest impression is that which is made with the finger of God in our soules . The matrices of these characters are in heauen . This loue of God is ingrauen in our hearts with his hand , and is formed vpon the model of that loue which hee hath borne vs in his Son : according as he saith in the 15. of Saint Iohn : As my Father loued me , so haue I loued you : remaine in my loue . FINIS . Notes, typically marginal, from the original text Notes for div A20960-e150 Heb. 9. 4. 1. Pet. 4. 17. Heb. 5. 8. Phil. 1. 23. Psal . 42. 2. Notes for div A20960-e620 Seuen reasons to proue that the loue of God , is the onely true loue . 1. Cor. 2. 9. Ioh. 14. 23. Rom. 8. Ephes . 3. 19. Austins Enchiridion to Laurentius cap. 117. Iam. 4. 4. Rom. 8. Psal . 141. 5 Notes for div A20960-e1080 To loue God for his blessings . Ioh. 15. 15. & Ioh. 17. 17. To loue God for Gods owne sake . Psal . 69. 37 Psal . 146. 8 Esay 6. 2. The life of God. The knowledge of God , what it is . His holines . His iustice . His goodnes Esay 9. 1. Pet. 1. & 12. Esay 43. Osea 2. To hate ones owne selfe for the loue of God Luk. 9. & 14. Rom. 7. 24. Psal . 39. & 129. Math. 5. Coloss ▪ 3. 2. Cor. 12. Gal. 5. Gal. 5. 17. How the Saints in glorie , do loue God. 1. Cor. 13. 12. 1. Ioh. 3. 1. Ioh. 3. Vrim & Thumim . 1. Ioh. 4. 8. Notes for div A20960-e2410 That vnchast loues must be extinguished . What is true beauty Peace and tranquility of the soule . 1. Ioh. 4 ▪ 1. Ioh. 4 3. Loue is a thing full of care and feare . The loue of our neighbour . 1. Ioh. 4. 20. Gal. 5. 14. 1. Ioh. 3. 17. Brotherly reliefe . Iames 5. Heb. 13. 16. Agreement among brethren . Gen. 45. 24. Often communication with God. Gen. 34 , 23. Gen. 26. 35. 2. Sam. 16. Phil. 3. 21. Zeale of the glorie of God. Ioh. 2. 17. Rom. 15. 3. Act. 17. 26. Sam. 4. 21. 1. Ioh. 3. Cha. 1. v. 17 1. Cor. 4. 20. Notes for div A20960-e4250 Phil. 2. 13. 1 Cor. 3. 9. The image of vices . Psal . 103. 1. Sam. 13. 20. Choise of friends . Contempt and hatred of the world 1. Ioh. 2. Eccles . 1. Prayer . Gen. 24. 63. Esay 38. 2. Act. 10. 9. Matth. 18. v. 19. 20. Psal . 45. 18 ▪ 1. Tim. 2. Esay 1. Ioh. 15. 3. Coloss . 3. 5. Act. 17. 11. Psal . 19. v. 9 & 10. Psal . 119. v. 103. 1. Cor. 3. Mat. 4. Luk. 4. 
A26344	----	God's anger ; and, Man's comfort two sermons / preached and published by Tho. Adams. Adams, Thomas, fl. 1612-1653. This text is an enriched version of the TCP digital transcription A26344 of text R22209 in the English Short Title Catalog (Wing A492). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 140 KB of XML-encoded text transcribed from 47 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A26344 Wing A492 ESTC R22209 12487844 ocm 12487844 62298 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26344) Transcribed from: (Early English Books Online ; image set 62298) Images scanned from microfilm: (Early English books, 1641-1700 ; 302:4) God's anger ; and, Man's comfort two sermons / preached and published by Tho. Adams. Adams, Thomas, fl. 1612-1653. [4], 88 p. Printed by Tho. Maxey for Samuel Man ..., London : 1652. Reproduction of original in Union Theological Seminary Library, New York. eng Sermons, English. God -- Wrath -- Sermons. God -- Goodness -- Sermons. A26344 R22209 (Wing A492). civilwar no God's anger, and Man's comfort. Two sermons, preached and published by Tho. Adams. Adams, Thomas 1652 27377 17 5 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2003-06 TCP Assigned for keying and markup 2003-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-02 Melanie Sanders Sampled and proofread 2005-02 Melanie Sanders Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion GOD'S ANGER , AND MAN'S COMFORT . TWO SERMONS , Preached and Published BY THO. ADAMS LONDON , Printed by Tho Maxey , for SAMUEL MAN , at the signe of the SWAN in Paul's Church-yard , 1652. TO The Most HONOURABLE , and CHARITABLE BENEFACTORS , Whom God hath honoured for his Almoners , And , Sanctified to be his Dispensers of the fruits of Charity and Mercy To Mee , In this my necessitous and decrepit Old age , I humbly PRESENT This Testimony of my Thankfulnesse : WITH My incessant Apprecations to the Father of all Mercies , to reward them for it in this life , and to crown their Souls with everlasting Joy and Glory , in the life to come , Through JESUS CHRIST our Lord . Amen . THO. ADAMS . GOD'S ANGER . PSALM 80. ver. 4. O Lord God of hostes , how long wilt thou be angry with thy people that prayeth ? IT hath been said of Warre , that it is Malum , an evill , but it may be Necessarium , a necessary evill . It is good sometimes to hunt the Wolfe , though it is better to fodder the Sheep . They speake of a drowning man , Etiam ad Novaculam , that he will rather take hold of a knife , then of nothing . A very coward will catch the edge of a naked sword , to save his life ; though it cut his fingers . Man being cast out of Paradise , and that Paradise guarded with a sword in the hand of a Cherub , durst not attempt a re-entry , because he was guilty . But Commonwealths that have lost any part of their Territories , or just Priviledges , by forraign invasion , and hostile violence , may justly venture upon the sword , and fairly hope for a recovery , because they are innocent ; & hanc picem amolire gladio . Irene signifies Peace ; Yet the Turke could sacrifice his beuteous Irene to the God of Warr . If Warr in it self were utterly unlawfull , God would never have accepted this Title , The Lord of hostes . Yet in this stile he takes such delight , that he is oftner called the God of hoasts in the former Testament , then by any other Title . In those two prophesies of Isaiah and Jeremiah , it is given him no lesse then an hundred and thirty times . All creatures are mustered , and trained , put into garison , or brought forth into the field by his command . Which way can we look besides his Armies ? If upward into heaven , there is a band of Souldiers ; even a a multitude of the heavenly host praising God . If to the lower heavens , there are a band of Souldiers : it b was universa militia coeli , to which those Idolaters burnt incense . On the earth , not only men are martialled to his service ; so Israel was called the host of the living God : but even the brute Creatures are ranged in arrayes . So God did levy a band of flyes against the Egyptians ; and a band of frogs that marched into their bedchambers . He c hath troops of locusts , and armies of caterpillers . Not only the chariots and horsemen of heaven , to defend his Prophet , but even the basest , the most indocible , and despicable creatures , wherewith to confound his enemies . If Goliah stalke forth to defile the God of Israel , he shall be confuted with a pebble . If Herod swells up to a God , God will set his vermine upon him , and all the Kings guard cannot save him from them . You have heard of r●●s that could not be beaten off , till they had destroyed that covetous Prelate , and of a flie that killed Pope Adrian . God hath more ways to punish , then hee hath creatures . This Lord God of hostes is not properly a title of Creation , but of providence . All creatures have their existence from God , as their Maker : and so have they also their order from him , as their Governour . It referrs not so much to their being , as to their martialling ; not to their naturall , but militant estate : Nor only as creatures do they owe him for their making , but as they are souldiers , for their managing . Their order is Warlike , and they serve under the colours of the Almighty . So that here , God would be respected , not as a Creator ; but as a Generall . His anger therefore seems so much the more fearfull , as it is presented to us under so great a Title ; The Lord God of hostes is angry . They talke of Tamberlain , that hee could daunt his enemies , with the very look of his countenance : oh then what terrour dwells in the countenance of an offended God ? The reprobates shall call to the rocks to hide them d from the wrath of the Lamb : If Ira Agni , the wrath of the Lamb doth so affright them , how terrible is Ira Leonis , the wrath of the Lyon ? It may justly trouble us all to hear , that the Lord God of hostes is angry : in the sense wherof the Prophet breaks forth here into this expostulation ; O Lord God of hostes , how long wilt thou be angry with thy people that prayeth ? Wherein we have these five propositions , or inferencies naturally arising out of the text . 1. That God may bee angry ; for that is manifestly implyed in the Text ; He is angry . 2. That his anger may last a great while : O Lord , how long wilt thou be angry ? 3. That his anger may extend to the whole nation : how long wilt thou be angry with the people , all the people 4. That his anger may fall upon his owne people , even his peculiar and chosen flock ; How long wilt thou be angry with thy people ? 5. That his anger may dwel upon them in their devotions , and not be removed by their very prayers . How long wilt thou be angry with the people that prayeth ? Yea , against their prayer ? Now God is never angry without a cause : he is no froward God , of no techy and pettish nature : a cause there must be , or he would neverbe angry . There can be no cause but sin ; we never read that God was angry for any thing else . Some he hath corrected without respect unto sin , as he did Job : but he was never angry with any man , but for the sin of that man . It is the sin of the people that hath thus grieved God , and it is the anger of God that hath thus grieved the people . Sin must be supposed to run along with his anger throughout the text , as the eclyptick line does thorow the Zodiake . 1. If it were not for sin , God would not be angry . 2. If it were not for the continuance of sin , he would not be so long angry . 3. If it were not for the universality of sinne , he would not be angry with the whole people . 4. If it were not for the unnaturall ingratitude of sinne , he would not be angry with his own people . 5. If it were not for the base hypocrisie of sin , he would not be angry with his people that prayeth . Thus then the argument lies fair and plain before us . 1 It is sin that makes God angry . 2 It is the continuance of sin that makes him long angry . 3 It is the generalty of sin that makes him angry with the whole people . 4. It is the unthankfulness of sin , or the sin of unthankfulnesse , that makes him angry with his owne people . 5. Lastly , it is the hypocrisie of sin , or the sin of hypocrisie , that makes him so long angry with his people that prayeth . 1. We provoke him by our rebellions , and he is angry . 2. We continue our provocations against him , and he is long angry . 3. Wee provoke him universally , and so he is angry with us all ; not with some offenders here and there , but with the whole people . 4. We provoke him by our unkindnesse ; for whom he hath done so much good , and upon whom hee hath heaped so many blessings ; and so hee is angry with his own people . 5. Lastly , we provoke him by our dissimulations ; approaching to him with our lips , and keeping back our hearts : we pray unto him , and yet live against him : we call upon his Name , and rebell against his will : and so he is angry , and long angry , and long angry with the whole people , and long angry with his own people , and long angry with his people that prayeth . 1. God may be angry , and sin is the cause of his anger ; that 's the first Proposition . Man may be angry without sin , not without perturbation : God is angry without either preturbation or sin . His anger is in his nature , not by anthropopathie , but properly ; being his corrective Justice , or vindicative Justice . Iratus videtur , quia tunquam iratus operatur . Our anger is an impotent passion : His a most clear , free , and just operation . By this affection in our selves , wee may guesse at the perfection that is in God . The dissolute securitans think that God doth but smile at the absurdities of men ; that ludit in humanis : that their drunkennesse and adulteries rather make him merry then angry . Like some carnall father , that laughs at the ridiculous behaviour of his children 〈◊〉 to whom their wanton speeches and actions are but a pleasure ; and in which he rather encourageth , then chides . e Indeed , God is said to Laugh ; He that sits in heaven laughs them to scorn : but woe be to the men at whose fooleries God laughs . It is a dissembling falshood in man , to smile and betray , as Judas began his trechery with a kisse : Such are likened to those bottled windy drinks , that laugh in a mans face , and cut his throat . But this laughter in God , argues not so much what he does , as what they suffer ; when by frustrating their sinfull purposes , he exposeth them to contempt and scorne . Dei ridere , est hominem ludibrio exponere . If a little ant creeping out of a molehill , should march forth , and proffer to wrastle a fall with a gyant , there were yet some proportion in this challenge : but there is none of a finite power to an infinite . Audacious sinners , that dare provoke the Lord of hostes ! What are all the Armies and Forces of Tyrants , to oppose the omnipotent God ? f He will make a feast of them , for the fowles of the Aire , whom he invites to the flesh of Captains , and to the flesh of Kings . Let earth and hell conspire , let there be a confederate band of men and divels ; how easily can he command the one to their dust , the other to their chains ? What power have they of either motion or being , but from him against whom they fight ? Our God is a consuming fire ; and he will consume them not only in anger , but in laughter . The Catastrophe of all rebellion is but the Sarcasmos or bitter scorn of God . There is no lesse difference between Gods anger and his favour , then between death and life ; death in the most dismall horrour ; and life in the most comfortable sweetnesse of it . g In his favour there is life : death in his anger ; h for when thou art angry , all our days are gone . There is great light given to contraries by their comparison : look first a little upon the favour of God : i Oh how excellent is thy loving kindnesse , O Lord ? Thy Saints shall be abundantly satisfied with the fatnesse of thy house , and thou wilt make them to drink of the river of thy pleasures . What followes upon his favour , but satisfaction , and peace , and joy , and eternall life ? When the deluge of water had defaced that great book of Nature , Noah had a copy of every kind of Creature with him in that famous Library , the Arke : out of which they were reprinted to the world . So he that hath the favour of God in the Arke of the Covenant , hath the Originall copy of all blessings : if they could all have perished , yet so they might be restor'd . God is the best Store-house , the best treasury : O happy men that have their estates laid up there ! Though friends , goods , and life forsake us , yet if Gods gracious countenance shine upon us , that wil be life , and goods , and friends unto us . These benefits and comforts flow from his favour . But alas , how terrible is his anger ? He hath scourged some in very mercy , till they have smarted under his rod . Job complaines , that the terrours of God do fight against him . And David says , From my youth up thy terrours have I suffered with a troubled mind . If he will do thus much in love , what shall be the judgments of his wrath ! If he hath drawn blood of his dear ones , what shall be the plague of wilfull sinners ! If this be the rod of his children , what are the scorpions provided for his enemies ! what comfort can any find in all the prosperous fortunes upon earth , with whom God is angry in Heaven ? If that mighty Pagan could apprehend this , he would finde small safety in his guard of Janisaries , and lesse pleasure in his brutish Seraglio's . It is a vain conceit of that Potentate , who refusing the name of Pius , would be called Foelix ; Happy , not Godly . But there can bee no felicity without Gods blessing , and he will not blesse , where he is not blessed . But Sylla , sirnamed Foelix , accounted it not the least part of his fortunes , that Metellus sirnamed Pius was his friend . Piety is the best friend to Felicity , though Felicity doth not alwayes befriend Piety . That is but a wretched prosperity , upon which God looks in anger . If the Sun were wanting , it would be night , for all the Starrs : If God frown upon a man ; for all the glittering honors of this world , he sits , in the shadow of death . Let him bee never so rich in lands and waters ; yet his springs have lost their sweetnesse , his vines their fruitfulnesse , his gold hath lost the colour , his precious stones their value and lustre : I mean , the vertue and comfort of all these are gone away with the favour of God . If our house were paved with a floor of gold , and walled with pearls and Diamonds , and yet the roof wide open to the violence of heaven , would these shelter us from storms and tempest ? Would we be so lodged in cold winter nights ? Or were our house roofed with Cedar , and the walls hung with arras , yet if the floore be rotten , and under it a bottomlesse pit , could we sleep in quiet ? There can be no safety when God is angry : his wrath may come thundring from heaven , and suddenly sink rebellious sinners into hell ; and then where is all their honour ? When their mortall part lies in the dishonourable dust , and their immortall part suffers in unextinguishable fire . Thus terrible is the anger of God : now what is he angry withall , but sinne ? That is the perpetuall make-bate betwixt God and us ; the fuel of the fire of his indignation . Your iniquities have separated between you and your God . For this cause he looks upon us as a stranger , yea as an enemy . But they rebelled , and vexed his holy spirit : therefore he was turned to be their Enemy , and he fought against them . But they rebelled : mans occasion of offending God , is but a But , a nothing , no cause at all : Gods occasion of being angry with men , is a therefore , a cause sufficient , and that cause is sin . Search the holy Book all over , and you shall never find God angry but for sinne . Nor doth the flame of his wrath break out upon every sin ; but when sin grows impudent and past shame . We were wont to say , that veritas non quae rit angulos : but now , vit●um non quaerit angulos : It doth that in a bravery , with which the false Prophet was threatned , that he should do in fear ; a it runs from Chamber to Chamber , from house to house , not to hide it self , but to boast it self . We so provoke the Lord , that we do not only anger him , but are angry with him . If the winds do not blow , and the raine fall , as wee would have it ; if any thing falls out crosse to our desires , we even vexe at God himself ; as if he were bound to wait upon our humours . No marvell if God be angry with us , when we dare be angry with him : by murmuring at his actions , and calling his providence into question . b Doest thou well to be angry , O man ? No , it is exceeding ill , and dangerous . We may tremble to think that the pot should fall out with the potter , and man be angry with his Maker . It is the meretricious and shamelesse forehead of sinne that angers God : And in this anger wee here finde him , but let us not so leave him : and yet the next point tells us that his wrath is not suddenly pacified : 2. He may be long angry : that 's the second Proposition . Usque quò Domine ? It is not for a fit , like some flash of powder , but may burne long . c How long , O Lord , wilt thou be angry ? for ever ? And shall thy Jealousie burne like fire ? d He visits his own Israel with a long dearth : During all those three years of drought and scarctiy , Gods Altar smoaked with daily sacrifices , and Heaven was solicited with continuall prayers ; yet still he was angry : and why may not David complaine , in this Psalme , of that famine ? Wee are not at the first sensible of common evills : in Warr , Dearth , or Pestilence , wee thinke onely of shifting for our selves , or finding out convenient refuges , ( like Foxes in a storm , that runne to the next burroughs ) and study not how to remove the publick Judgements . But the continuance of an affliction sends us to God , and calls upon us to ask for a reckoning . An evil that is suddenly gone , is as suddenly forgotten : as men strucken in their sleep , cannot quickly find themselves : so the blow doth rather astoinsh us , then teach us . But when the burden lies long upon us , we will at last complaine of the weight , and seek to ease our selves . Indeed , there be some sinners more insensible , more insensate then beasts : if we finde the hungryest ox feeding in the meddow , and cannot with many pricks of the goad make him remove from his place , we wonder at his stupiditie . Yet the insatiate world-affecters , though God not only affright them with menaces , but even afflict them with many scourges , cannot be gotten from their covetous practises . So long as they can by any means grow wealthy , they will not beleeve that God is angry with them . As if there were none e that have more then heart could wish ; yet live all this while in the sphere of Gods Indignation . We can read Gods wrath in a storme , not in a calme yet 〈◊〉 may be most angry , when he least expresseth it . f My Jealousie shall depart from thee , and I will be no more angry with thee : Oh that is the height of his displeasure 〈◊〉 g The Prophet speaks of a true Peace : True , were a needlesse epithet , if there were not a false peace in carnall hearts . How fondly doth the secure sinner flatter himself , in the conceit of his own happinesse ? All is well at home : he quarrels not with himselfe , for he denies himselfe no sensuall pleasure . God quarrells not with him , he feels no checks of a chiding conscience , he sees no frowns of an angry Judge : nothing but prosperity shines upon him . He sees no difference in the face of heaven , whatsoever he does , or says : the same entertainment is given to his blasphemies , as to his prayers . Sure , he thinks himself in Gods books above other men . And so he is indeed ; in Gods book of debts , in Gods book of arrerages , in his book of Judgments : so he is farr in Gods books . He owes such men a payment , and they shall have it . Alas , this is not the sinners peace , but stupidity : not the Makers favour , but his fury . All this while he is very angry , though he suspends the execution of his wrath . Thus long sin lies like a sleeping bandog at the door of their hearts : They look upon the cur as if he would never wake : or if he did , yet as if hewere so chained , & clogged , & muzled , that he could never hurt them . But when once God rowzeth him , then have at their throats : then they shal feel what it is to have lived so long in the anger of a God : When the Almighty shall put himself into the fearfull formes of vengeance , and the everlasting gulph of fire shal open to receive them into intolerable burnings ; the mercilesse divels seising on their guilty souls , and afflicting them with incessant torments . It is some favour , when we have the respite to cry , How long , Lord , wilt thou be angry with us ? He is not throughly angry with us , when he suffers us to breath forth this expostulation . There is some hope of remedy , when we once complain of our sicknesse . It is not change of climate , but change of dyet , that recovers us : when we grow to forbear the surfets of sin , there is a fair possibility of comfort . Yet God may be long angry , and long continue sensible testimonies of his anger . h Forty years long was I grieved with this Generation . He had smitten Israel with divers punishments , and threatned them with with more grievous calamities ; that i every man should eat the flesh of his own arme ; Manasseh , Ephraim ; and Ephraim , Manasseh ; and they both against Judah : And yet he had not done with them , his anger was not turned away , but his hand was stretched out still . Davids pestilence of three dayes , was a storm soone blown over , though it were bitter for the time : Gods displeasure hath dwelt longer upon us . But how then doth the Prophet say , that he retaineth not anger ? Well enough : for he never retaineth it on● moment longer , then we retaine the cause of it : So soon as ever we cease sinning against him , he ceaseth to be angry with us . After Davids humiliation and sacrifice , the Angell struck not one blow more with the sword of pestilence . He measures out the length of his anger by the continuance of our rebellions . So that if we expostulate with him , Lord how long wilt thou be angry with us ? He replies , O ye sons of men , how long will you be rebellious against me ? Let us not look that the Lord should begin first ; that his pardon should prevent our repentance . There is great reason , he that hath done the offence , should be first in making the peace . Every day we expect comfort from God , and every day God expects conversion from us . Every week we look for some abatement in the bils , and every week God looks for some abatement of our sins , for some amendment of our lives . So long as we continue guilty , it is in vain to cry , O Lord , how long wilt thou be angry ? Our hard hearts are not yet broken with remorse : alas , what should be done to break them ? l The voyce of the Lord breaketh the Cedars : he m breaketh the mountains : he breaketh n the heavens , he o breaketh the stones ; and yet his word cannot break our hearts . But if he cannot break us with the rod of Affliction , he will breake us with a rod of iron , and p dash us in pieces like a Potters vessel . God is long patient before he grows angry ; why should he not be long angry before he be appeased ? He is not easily provoked , why should he be so easily pacified ? yet so propense to mercy is our gracious Father , that the fire which was long a kindling , is soon quenched : His anger , that is not blown into a flame without many and long continued sins , is yet put out with a few penitent tears . When our houses are burning , it were but foolish to cry out , we are undone , alas the fire rageth ; and we all the while forbear to cast on water . The Usque quo of Gods anger waits for the Quousque of our repentance . He will not give over-striking , till we fall a weeping : and we may do well to weep before him , for ( sure ) we did ill to sin against him . His anger doth now long offend us , but our wickednesses did farr longer offend him . We have provoked him many yeares ; and shall not his wrath burn many days ? Still it flameth : let us make hast to bring our buckets of water , filled at the cisternes of our eyes , and derived from the fountaine of our hearts , to quench it . Let no hands be wanting to this businesse : for if some bring in the water of tears , whiles others cast in the fewell of sins , this fire will burn still . But from the higehst to the lowest let us come in with repentance : and that all of us , even the whole people : for so far Gods wrath extendeth . 3. He may be angry with the whole people ; which is the third proposition . He hath been angry with a whole family , with a whole Army , with a whole City , with a whole Country , with the whole earth . With a whole family : so he cursed the house of q Jeroboam : that him that dyeth in the City , the dogs shall eat , and him that dyeth in the field , shall the fowls of the aire eat . r With a whole army ; so he slew of Sennacheribi host in one night 185 thousand . With a whole city ; so the city of Jericho was cursed with an universal desolation , never to be reedified without the ruine of the builder . With a whole country ; So Saul was charged to destroy Amalek ; man and woman , infant and suckling , sheep and oxen , and all that belonged to them . With the whole earth ; whenit was become corrupt , he drowned it with a floud . Yet observe how God hath qualified his wrath ; with his hand of favour snatching some out of his hand of anger . When he cursed the whole Family of Jeroboam , he excepted Abijah . When he doomed to death , the whole City of Jericho , he excepted the family of Rahab . When his wrath burned Sodom , he excepted the family of Lot . When his anger drowned the whole world in a deluge , yet his mercy excepted Noah , and his octonary houshold . But his anger is very grievous , when it extends to the whole people . Through the wrath of the Lord of hostes , the land is darkned , &c. What makes him thus universally angry with us , but the universalitie of our sins against him ? when the passengers ask : Wherefore hath the Lord done thus to this great City ? Answer is made , Because they forsooke the Covenant of the Lord , and worshipped other Gods . To such a fearfull height may the sins of the children bring the mother , that that Church which now enjoyes such abundance of truth and peace , may be poisoned with heresie , and wounded with schisme , and suffer an utter direliction . The whole people is guilty of sin , and why for their sins may not God be angry with the whole people ? Yea , and long angry too : for it will be very long before that fault will be amended , which hath so long been committed . God came to low conditions in the behalfe of Sodome : Abraham brought him down to ten . He came to lower conditions in the behalfe of Jerusalem ; he brought himself down to one : See if you can find a man , if there be any that seeketh the truth in the whole Citie , and I will pardon it . O how epidemicall is that wickednesse , where not one escapeth the corruption ? We have found the Lord angry enough with a whole people , for the sin of one man . Lord , hath one man sinned , and wilt thou be wroth with the whole Congregation ? No , Gods vengeance , when it is the hottest , makes difference of offenders : and knows to distinguish betwixt the heads of a faction , and the traine . Though neither be faultlesse , yet the one is plagued , the other pardoned . Depart from the tents of these wicked men , lest you be consumed in their sins . So soon as the innocent are severed , the guilty perish . One Achan sins , all Israel suffers . One David sins in pride , seventy thousand of his subjects suffer in the plague . One Saul slew the Gibeonites , three years dearth lies upon the Israelites for it . The blood of those Canaanites shed against Covenant , almost forty years before , by the then King , is now called for of the whole people . They had all sins enough , but God fixeth his eye of anger upon this . Every sin hath a tongue , but that of blood outcryes them all : And if Justice do not revenge the murder of one , God will require it of the whole nation . When seven of Sauls sons were hanged up , God was intreated for the land . Then shall the clouds drop fatnesse , and the earth run forth into plenty : Then do the valleys stand thick with corn , land the little hills rejoyce on every side . Some drops of blood shed in Justice , procure large showers from heaven . A few carcases laid in their graves , are a rich compost to the earth . There can be no peace , where blood cryes unheard , unregarded : but when it is expiated by the blood of the offenders , there will bee a cessation of Judgements . Phinehas executed judgment , and the pl●gue ceased . One contrary is ever cured by another : take away the cause , and the effect will cease . Prayer is very powerfull , but doing of Justice more availeable . The whole Congregation were at their prayers , and those prayers were steeped in tears ; yet still the plague raged , and Gods anger continued . But when Phinehas had run those two adulterers through with his Javelin , in the act of their sin ; the plague was stayed . So blessed a thing is it for any nation , that Justice is impartially executed . Thus the universality of sin calls for the universality of repentance , or else it will provoke Gods anger to strike us with universall judgements . If the whole people be guilty , the whole people must fall to deprecation . Such was the Nivites repentance , every man turning from his evill ways . We have sinned , even the whole nation : and as if we had not sins enough of our own , we borrow of our neighbours . What nation under heaven do we trade withall , from whom the sinnes of that Nation are not brought hither ? And those are merchandizes that might be well spared . Are we all in the transgression , and do we lay the burden of repentance upon some few ? If we expostulate with God , Lord hath one man sinned , and wilt thou be wrath with the whole Congregation ? May he not more justly expostulate with us ; Hath the whole Congregation sinned , and is it enough for one man to repent ? Is the whole garment fowle , and must only the skirts be washed ? Is the whole building ruinous , and do we think it a sufficient reparation to patch up one corner of it ? No , the plaister of our repentance must be fully as large as the orifice of our wickednesse ; or we cannot be healed . But stil God wil be angry with us , yea though we were his own people : For , 4. God may be angry with his own people ; which is the fourth proposition . a I will visit their sins with a rod , and their iniquity with scourges ; but my mercy I will not utterly take from them . Though he do not take his mercy from them , yet he may be angry with them . He is our father , and never did Father in sweeter terms entertaine the dearest treasures of his blood , then God doth us , when he vouchsafes to call us His people : yet did you never see a father angry with his child ? Indeed there is great difference between that wrath of God which is toward his own people , and that which b comes upon the children of disobedience . They differ three ways . 1. In respect of continuance : his anger upon reprobates is eternall ; not extinguished with their bloods , but pursuing them from earth to hell . To his people it is but temporary , it lasts but a moment : c weeping may endure for a night , but joy comes in the morning . d He will not alwayes chide , nor will he keep his anger for ever . When he was very angry with his Idolatrous Israel , e Moses does but put him in mind that they were his own people , and he was pacified . f For a moment in a little wrath , he hides his face from us . g Rejoyce not against me , O mine enemy ; for though I fall , I shall rise again . But for the wicked , h his wrath abideth on them . 2. In respect of the measure : It is milder towards his own people , then to others . For the unrighteous , he proportions his Judgements , not to their strengths , but to their deserts : For his own people , he proportions his corrections , not to their deserts , but to their strengths . For the former , he minds not what they can beare by their powers , but what they have deserved by their sinnes . For the other , he considers not what their sinnes deserve , but what their Spirits can sustaine . His most bitter wrath to his own people , is always sweetned with his mercy . i Thou wast a God that forgavest them , though thou tookest vengeance of their inventions . He brings a scourge in one hand , and a pardon in the other : and while he draws blood of the flesh , he forgives the soul . 3. In regard of the end . l The wicked are the vessels of wrath : and as their sin makes them fit for Gods anger , so his anger makes them sit for destruction . But for his own people ; m They are chastened of the Lord , that they might not be condemned with the world . Whether he inflict upon them punishments for sinne , or suffer them to fall into sin for punishments , yet all shall work to their good . n his corrections are but medicines , bringing forth the quiet fruit of righteousnesse . He lets them fall into some hainous crime , but it is to waken their repentance . Small spots upon a garment are not minded ; we seldome are so curious as to wash out them . But when a great spot comes , a fowle staine , we then scower and elense it , to get out that ; and so wee get out all the little spots too . Sinnes of a lesser size never trouble us ; we mind not the washing out of them with our sorrowfull tears : But when a great sin comes , and disquiets the conscience , then repentance , that old landresse is called for : and in that lardar we wash out both the great offence , and all the rest . So God suffers us to fall into some grosse and grievous sinne , as a father suffers his little child to burne his finger in the flame , that his whole body may not fall into the fire . All these differences are exprest by the Prophet , Isaiah . 1. Forthe time ▪ o Doth the ploughman plough all the day to sow ? God doth not continue ploughing all day long furrows upon our backs , but when he hath broken up the fallow grounds of our hearts , he thensowes in the seed of his comforts . 2. For the measure ; r Hath he plagued Israel , as he hath plagued the enemies of Israel ? He sinites his Israel in the branches , and in the bunches ; cuts down some of her superfluous boughes , and plucks off clusters of her rotten grapes : But the wicked he smites at the very root . 3. For the end ; s The fornace of his wrath shall but purge away our drosse , and make us pure metall , fit for the stampe of his owne Image . Yet for all this , God hath been grievously angry with his own people : Yea , their sins anger him most of all ; because together with wickednesse , there is unkindnesse . As dearly as he loves them , their sinnes may provoke him . Our interest in God is so far from excusing our iniquities , that it aggravates them . Of all others , the transgression of his own people shall not passe unpunished . The nearer we are to him , the nearer do our offences touch him ; as a man more takes to heart a discourtesie done by a friend , then a great injury by a stranger . Pagans may blaspheme , and bezzle , and defile the marriage-bed , and yet God let them alone : but he will not endure these sinnes in his own people . The more hee loves us , the greater should our love be to him : now love and unkindnesse cannot stand together . If we revolt from our Maker , as Absolom thought Hushai had renounced David , may he not justly expostulate with us , Is this thy Kindnesse to thy friend ? there is no such irksome disobedience , as where God looks for service . t He came unto his own , and his own received him not : O , that could not chuse but trouble him . As Demades said to Philip King of Macedon , and at a time when he well deserved it ; Cùm fortuna tibi Agamemnonis personam imposuerit , nonne pudet te Thirsitem agere ? When fortune hath made thee an Agamemnon , art thou not ashamed to play Thirsites ? When God hath honoured us for his own people , with the noble name of Christians is it not a shame for us to play the Pagans ? u Happy are the people that be in such a case , yea blessed are the people that have the Lord for their God . Yet that people may so farre anger him , that he will take away not onely their temporall , but even their spirituall happinesse . Those seven Churches of Asia were Gods owne people : yet the Gospel was not fastned to their territories ; as the old Romans pinnioned their goddesse Victoria , or their apish posterity doe the Catholick faith , to their own infallible Chaire . But as they had a time to breathe , so a time to expire : and so hath my fourth proposition . There is but one gradation more . 5. God may be angry with his people that prayeth . Wherein we have two main observations . First , The wonder , that God will be angry at our prayers . Secondly , the answer , which resolves the wonder ; shewing why our very prayers may anger him . Either of these is back'd with three circumstances . 1. For the wonder , that God is angry with his people that prayeth . 1. All the other conclusions are easily granted : God may be angry , and angry very long , and angry with the whole people , and angry with his own people ; all this because of their sins : But that he should be angry at their prayers , this is the wonder . He hath commanded us to pray , and will he be offended with us for doing his command ? Angry against our prayer ! He hath commended to us Prayer , as the only means to asswage his anger : and yet is hee angry at our Prayer ? a Phinehas prayed , and his anger was pacified : b Aaron prayed , and the plague ceased : and will he now be angry with the people that prayeth ? He is a God that heareth prayer : c O thou that hearest prayer , to thee shall all all flesh come : and does he now reject prayer ? He hath so stiled his own house ; Oratorium , the house of prayer : and to them that pray unto him in his house , he hath promised peace ; d In this house will I give peace , saith the Lord of hostes . Peace and wrath are contraries : how should prayer procure peace , when God is angry at prayer ? Prayer is so noble , that under it is comprehended the whole worship of God : e Whosoever calleth on the name of the Lord , shall be saved : and yet wil God be angry at the prayer of his people ? It is a great honour that God will vouchsafe to speake unto man : but a far greater honour , that man is allowed to speak unto God : the very Angels stand in admiration of it : and yet what comfort is there in that , when God is angry at the prayer of his people ? What blessing is there , which our prayers cannot infeoffe us in ? Wee send up Prayer to God with the same confidence , that Adoniah sent Bathsheba to Solomon , f the King will deny thee nothing : and will God bee angry at prayer ? It is the onely means we have to pacifie him , Prayer : and shall our Prayer anger him ? Alas , what hope is left us , when God is angry at Prayer ? This hath often turned away his wrath , and does it now incense his wrath ? If we should not pray , he would then be angry : and when we do pray , is he angry too ? What , neither way pleased ? What is the reason why there is so much empty cask in Gods cellar , but for want of prayer ? g Ye have not , because ye ask not : and shall not prayer obtain favour ? h Oh Lord , what shall I say ( it was the complaint of Joshua ) when Israel turneth their backs before their enemies ? So , what shal we say , what shall we do , when God turneth back our prayers ? Why is it called the throne of Grace , before which wee present our prayers ; if that throne send forth nothing but beams of wrath ? We look for grace , and a favourable audience of our petitions ; but alas , what shall become of us , when God is angry at our very prayers ? 2. How wonderfull is the power of prayer ? i Let me alone , saith God to Moses : who would look for such a word from God to man , as let me alone ? As yet Moses had said nothing : before he opens his mouth , God prevents his importunity , as foreseeing the holy violence of prayer ▪ Moses stood trembling before the Majesty of his Maker , as fearing his dire revenge : and , yet that Maker doth ( after a sort ) sollicite Moses for leave to revenge ; let me alone . As it was afterwards said of Christ , concerning some places , that he could do no miracles there , because of their unbelief : So one would think , that God could do no Judgements here , because of Moses his faith . Let me alone ; why , what can resist God ? Yes , Prayer can resist him . Such is his mercy , that he hath ( as it were ) obliged his power , to the faith of our Prayer . He enables us to resist himselfe : Seipsum vincit . The servent prayer of the faithfull , can bind the hands of the Almighty . What is there that God can do , which Prayer cannot do ? O mighty , I had almost said , Almighty Prayer ! What a hand is that which can hold omnipotence ? What wings are those that can overtake infinitenesse ▪ Yet alas , we may now mourn over Prayer , as David did over Jonathan ; l How are the mighty fallen ! Prayer hath lost her force with God , vvhen God is angry with prayer . Her wings are clipt , that she cannot mount : Her bow is broken ; she cannot shoot an arrow that reaches the marke . m She is become a widow , as it was lamented over Jerusalem , desolate and solitary , that was a Princesse among the Provinces , and a Queen among the nations . She sits weeping in the dust , and hath almost forgot the use of speech . She mournes not so much for Mary's abstulerunt Dominum , for she knows vvhere to find him ; as that our sins Abstulerunt Domini favorem , and she knows not how to pacifie him : And how should she , when God is angry with his people that prayeth ? Where is the strength of this Samson ? What is become of that power , which was wont to command heaven and earth ? The visible heavens have been opened by prayer : n so Elias brought down raine . The invisible heavens have been opened by prayer ▪ so the penitent malefactor got from the Crosse into Paradise . o So stephen saw the heavens opened , and the Sonne of man standing at the right hand of God , Omnia vincentem vincit . It was wont to be an especiall favourite of God ; but now ( alas ) it is cast out of favour , for God is angry with prayer . r Thou hast covered thy selfe with a thick cloud , that our prayer should not passe thorow . This is a wofull condition of our souls , when the Lord is angry at our prayers : when he will not hear them , not answer them , it is a cause of sadnesse in us ; but much more , when he is angry with them . s Therefore will I deale in fury : though they cry in mine ears with a loud voice , yet will I not hear them . This is fury indeed : Before , the ancients of Israel had said , The Lord seeth us not , he hath forsaken the earth : There they deny God eyes , and here he denyes them ears . A burning wrath ; as the Originall hath it ; How long wilt thou smoak against the prayer of thy people ? 3. And of thy people : this encreaseth the wonder . For God to stopp his ears against the prayers of the Heathen , to reject the petitions of Idolaters , to despise a devotion done before painted blocks and Images , is no marvel . For they dishonour him in their prayers ; and God will be angry with any thing that eclipseth his glory . But he does not use to slight those that serve him , and continue in his holy worship . It is strange that hee should bee angry at the prayer of his own people : Angry with them whom hee hath chosen ; angry with them long , and angry with them at their very prayers . This must bee some extraordinary wrath : and so you have all the circumstances that may advance the wonder . Now for the Answer that takes off this admiration ; and satisfies us with some reasons , why God may bee angry with his people that prayeth . God is never angry at his people without a cause : and it must be a great cause that makes him angry with them in their devotions : whereof wee have three considerations . 1. There may be infirmities enough in our very Prayers , to make them unacceptable . As if they bee , 1. Exanimes , without life and soul : when the heart knowes not what the tongue utters . 2. Or Perfunctorie ; for God will none of those prayers , that come out of fained lips . 3. Or Tentativae ; for they that will petere tentando , tempt God in prayer , shall go without . 4. Or fluctuantes , of a wild and wandring discourse , ranging up and down ; which the Apostle calls , beating the aire : as huntsmen beat the bushes , or Saul sought his fathers asses . Such prayers will not stumble upon the Kingdome of Heaven . 5. Or if they bee Praeproperae , run over in hast : as some use to choppe up their prayers , and thinke long till they have done . But they that pray in such hast , shall bee heard at leisure . 6. Or sine fiducia : the faithlesse man had as good hold his peace , as pray . Hee may babble , but prayes not : hee prayes infectually , and receives not . He may lift up his hands , but hee does not lift up his heart . Onely the prayer of the righteous availeth , and onely the beleever is righteous . But the formall devotion of a faithlesse man , is not worth that crust of bread which hee askes . 7. Or sine humilitate : so the Pharisees prayer was not properly Supplicatio , but superlatio . A presumptuous Prayer profanes the Name of God , in stead of Adoring it . All , or any of these defects may marre the successe of our Prayers . 2. But such is the mercy of our God , that he will winke at many infirmities in our devotions : and does not reject the Prayer of an honest heart , because of some weaknesse in the petitioner . It must bee a greater cause then all this , that makes God angry at our prayers . In generall , it is sinne . t We know that God heareth not sinners : but if a man doth his will , him he heareth . u If I regard iniquity in my heart , the Lord will not hear my prayer . They bee our sins that block up the passage of our prayers . It is not the vast distance between Heaven and earth , not the thick clouds , not the threefold regions , nor the seven-fold Orbes , nor the firmament of starrs , but only our sinnes , that hinder the ascent of our prayers . When you make many prayers , I will not hear you ; Why ? a Because your hands are full of blood . God will none of those petitions , that are presented to him with bloody hands . Our prayers are our bills of exchange ; and they are allowed in Heaven , when they come from pious and humble hearts : But if wee bee broken in our religion , and bankrouts of grace , God will protest our bills , hee will not bee wonne with our prayers . Thus sinn is the generall cause . 3. In particular , it is the hypocrisie of sinne , or the sinne of hypocrisie , that makes God so angry with our prayers . When wee honour him with the prostration of our bodies , and sollicite him with the petitions of our lips , and yet stil dishonour him in our sinfull lives , is not this hypocrisie ? When we speak before him in the Temple as suppliants , and sinne against him abroad like rebells , is not this hypocrisie ? Like the outlaw , that sues to the King for a pardon , and yet resolves to live in rebellion . We will not part with our beloved sinnes , and yet begge the removall of Judgements ; will not this dissimulation make God angry with our very prayers ? If wee shall , Judas-like , kisse his Throne with the Devotion of our lipps , and betray his Honour with the wicked works of our hands , should he not be angry at our prayers ? Wee make as if we did lift up our hands unto him , but indeed we stretch out our hands against him : if this be prayer , it is such a one as deserves anger . Fear can make the Divell himselfe fall to his prayers ; b I beseech thee , torment mee not . Another request he made , which Christ granted ; but it was in wrath , not in favour . The pride of our hearts , the covetousnesse of our hands , the blasphemy of our mouthes , the uncleannesse of our lusts , the wickednesse of our lives ; these make God angry with our prayers . If wee could bee throughly angry at our sinnes , God would cease to be angry at our prayers . But so long as wee run on in those sinful courses upon earth , let us look for no favourable audience from heaven . Doe good , and continue it : then pray for good , and have it . It hath been said , loquere ut te videam , speak that I may see thee : so saith God to man ; Operare ut te audiam , worke that I may heare thee . If we dishonour Gods Name by our oaths and blasphemies , and upon every triviall occasion tosse it in our profane mouthes ; in vaine we pray , Sanctificetur Nomen tuum , Hallowed be thy Name . If we heare the Gospel preached , and receive no instruction by it , nor give any regard or obedience to it ; in vaine wee pray , Adveniat regnum tuum , thy Kingdome come . If the current of our affections and actions runs crosse to the will of God ; in vain we pray , Fiat voluntas tua , Thy will be done . If we extort the bread of the poor out of their hands , or seek to live by violence or oppression ; in vain we pray , Panem nostrum da nobis quotidianum , Give us this day our daily bread : For this is to attempt to have it whether God will or no : he does not give it , but we snatch it . Whiles we are indulgent to our darling sinnes , and will not part with the deare delight of our bloods , in vain we pray , Dimitte nobis debita nostra , Forgive us our trespasses . Whiles we seek to revenge our wrongs upon others , and bear malice in our hears ; our Sicut nos dimittimus , As wee forgive them that trespasse against us , doth but begge for vengeance upon our own heads . All the while that we listen to the suggestions of Satan , and like the allurements of the world , and awaken our owne lusts to tempt our selves ; it is but a mockery to pray , In tentationem ne nos inducas , lead us not into temptation . While we seek that which is evill , and study that which is evill , and runne with greedinesse into evill ; in vaine we pray , Liber a nos à malo , Deliver us from evill . We do but flatter God , and complement with him , when we conclude with Tuum est regnam , potentia , & gloria ; Thine is the Kingdom , the power , and the glory ; for it is our own glory we seeks after , not his . All this cannot keep him from being angry with our prayers . So long as his people rebelleth , he wil be angry with his people that prayeth . For some Use . If God be angry with them that pray , what will he be with them that do not pray ? With them that break his laws , and never cry him mercy , with them that live in wickednesse , and never ask him forgivenesse ? The ungodly call not upon the Lord : will he not be much more angry with them ? God is not in all their thoughts : but they are in the thoughts of God . He thinks on them with indignation , and will remember them to their cost . Remember , O Lord , the children of Edom , in the day of Jerusalem : yes , hee will remember them in the day of their destruction . If God be sometimes angry at our prayers , how will he brooke our curses ? If he beat back our petitions , how will he take vengeance on our blasphemies ? Out of the same mouth proceedeth blessing and cursing : but God will not accept of a blessing , from a mouth that is so used to cursing . If he may be so angry with a people that prayeth , what will his wrath do to a people that sweareth ? Think this , ye that ( if it were possible ) would swear God out of his Throne , and the Judge of all the world out of his Tribunall : your very prayers are abominable : your blasphemous breaths have put a stink into all your sacrifices . That tongue is fit for nothing but flames , which so flameth with oaths and execrations . Your prayers cannot be heard , by reason of your sins : but your blasphemies shall be heard and plagued , notwithstanding your prayers . If the Instrument gives a harsh sound , there is trouble in stead of inusick : a jarring organ grates the eares , rather then delights them . Our sinues have put all our Instruments out of tune , and for them God is angry at our very prayers . There is no way to take off his anger , but by turning from our wickednesse . If we break off our sinnes , he will leave a blessing behind him , even a meat-offering , and a drink-offering to the Lord : he will both give , and take our sacrifice . Let us do thus , and prove him , whether he will not open the windows of heaven . Our repentance and righteousnesse shall open heaven , so that our prayers may goe up for a blessing , and a blessing shall come down upon our prayers . Prayer is vox fidei , as John Baptist was vox Christi : if we mourne , and do not pray , our faith hath lost her voice : and prayer without faith , is John without Christ , a voice without a word . Faith is the soul , and repentance is the life of Prayer ; and a prayer without them , hath neither life nor soul . If we beleeve not , we are yet in our sinnes : if we repent not , our sinnes are yet in us : and so long as this state continueth , no wonder if God be angry with his People that prayeth . But first will I wash mine hands in innocency , and then will I compasse thine Altar . Then shall my Prayer be set before thee as incense ; and the lifting up of my hands like the Evening sacrifice . When with the sword of severe and impartiall repentance , wee have cut the throate of our sins , and done execution upon our own lusts : then let us solicite heaven with our Prayers : then Pray , and speed : then come , and welcome : no Anger , but all mercy then . Then the Courtiers about the King in Heaven , make room for prayer . Then the Prince himselfe wil take prayer into his own hand , and with a gracious mediation present it to his Father . Then mittimus preces & lacrymas ad Deum legatos . Then is that Court of Audience ready to receive and answer our Ambassadours , which bee our Prayers and Tears . Then Saint John sees twelve gates in heaven , all open , and all day open , to entertain such suitors . This is our refuge , and that a sure one . Although the Enemy begirts a City with never so straight a siege , and stop up all the passages ; yet he cannot block up the passage to Heaven : So long as that is open , and God in league with us , there may bee reliefe and succour had from thence by prayer . Faith is a better engineer then was Dadalus ; and yet he could make a shift to frame wings ; with which hee made an escape over those high walls , wherein he was imprisoned . Restat iter coelo , tentabimus ire . Let Pharaoh bee behind , the red sea before , the high rocks and mountaines on every side ; yet Israel can find a way for all that . When there is no other way to escape danger , a Christian can go by heaven , and avoid all by prayer . As it is the heaviest malediction , Let his prayer be turned into sin : so it is a happy blessing , when our sinne is turned into prayer ; when sinne is so done away , that prayer may take place . Then shall Jacobs ladder be never empty of Angels ; our prayers ascending to heaven , and Gods blessings descending upon us . Then shall prayer disburden our hearts of all sorrowes , and God shall fill them with his sweet comforts . Then shalt we sing with chearfull voices ; Blessed be the Lord , that hath not turned away our praier from him , nor his mercie from us . Amen . FINIS . MAN'S COMFORT . PSALM 94. 19. In the multitude of my thoughts within me , thy comforts delight my soul . HEaven is a place of infinite glory and joy ; yet is there little joy or glory in the way thither . The passage rather lies through much tribulation : so trouble some a gallery leads to so happy a bed-chamber . There is not a soul in the cluster of mankind exempted from sorrow ; much lesse shall those grapes escape pressing , which God hath reserved for his own cup . All that will live godly in Christ , shall suffer persecution . Not all that live , but all that live godly : nor all that live godly in respect of outward form , but th it live godly in Christ . Paul , his Atturney , pleads their afflictions with an Oportet : and lest some should look for a dispensation , he backs it with an Omnis . The Saints that have overcome the hill , be singing above : we that are climbing up , must be groaning all the way . The Anthems in-the up per Quire , the Church Triumphant , are all Hymns of joy : the militant part must bee content with sad tunes in this valley of tears . Not that the blessednesse of Immortality is no more perfect , but that it needs a foil of perplexity to set it off . Not that the joy of heaven is no more sweet , but that it needs the sowreness of the world to give it a tast . Not that the peace and plenty of Canaan , required the wants and molestations of this wildernesse to commend it . But so it pleaseth the Almighty King , who of his own free grace doth give the preferment , to interpose the conditions : that the sorrow and ingloriousnesse of this world , should be the throughfare to the glories and joyes of his Kingdome . For if it pleased him to consecrate the Prince and Captaine of our salvation through sufferings ; what priveledg can the common souldiers and subjects expect ? Deus Filium habuit unum sine peccato , nullum sine flagell● . Wee that hold our inheritance in Capite , have no other title to it then Christ had before us ; by suffering . When we consider David and his troubles , we say . Ecce dolores viri , behold the sorrowes of a man . But when we consider the Sonne of David , and his passion ; we say , Ecce vir dolorum , Behold the man of sorrowes . Indeed , if the one ballance were full of sorrows , and the other quite empty of comforts , there were an unequall poise . They that do not finde some joy in their sorrows , some comfort in their dejections , in this world , are in a fearfull danger of missing both in the next . But as it is said in case of bodily sicknesse ; If the patient and the disease joyne , then in vaine is the Physician : if the disease and the Physician conspire , then wo be to the patient : but if the patient and the Physician accord , then vanisheth the disease . So we may observe in spirituall distempers : if the soul and sorrow desperately combine , then the Spirit departs , the Physician is grieved : if God and sorrow joyne ▪ in anger , in anguish ; the former justly , the other sharply , then wo to the soul , for that cannot be comforted : but if the soul by faith , and God by grace , unite themselves , then away flies sorrow , for that is expelled . Here Davids soul joynes it self with the spirit of consolation ; and sorrow loseth the day , the end is comfort . In the multitude of my thoughts within mee , thy comforts delight my soul . Here is a twofold Army , one marching against another : Seditio , and Sedatio : an insurrection , and a debellation ; a tumult , and the appeasing of it : a band of thoughts assaulting , and an Host of comforts repelling , resisting , protecting . There is a multitude of those thoughts , and no lesse is the number of these comforts . Those troublous thoughts have got into the citadel of the heart , Apud me , within me : and these consolatory forces have entred as farr , even into the soul ; They delight my soul . Those thoughts fight under the colours of flesh and blood , but these comforts under the Banner of God ; They are My thoughts , but Thy comforts : the cogitations of man , the consolations of Jesus Christ . 1. Look upon the adversary power ; In the multitude of my thoughts within me . 1. O that they were some externall grievances , a forraign warr , no domestick , intestine , civill broiles ; not turbulent thoughts . 2. Or if they be thoughts , rebellious , heart-breaking cogitations ; yet that there were but some few of them , that they might be sooner suppressed ; not so numerous , not a multitude of thoughts . 3. Or if they must bee thoughts , and a multitude ; yet that they had chosen some other place to rise in , not my Heart , the Fort , or Court , or Bedchamber of my spirit ; that they had not presumed unto so bold approaches , as to mutine Apud me , within my heart , nearer and closer to mee then mine owne bowels . But now , to bee Thoughts , of so tumultuous a nature : Multitudes , of so mighty a number : Within me , of so fearfull a danger ; without vent , composition , or quiet ; here is a ful anxiety . 2. View the defensive forces ; and in the midst of this conspiracy make room for preservation ; Thy comforts delight my soul . 1. They are comforts : against litigions and unquiet thoughts , a work of peace ; Comforts . 2. They are not scant & niggardly ; but against amultitude of thoughts , many Comforts ; and every one able to quell a whole rout of distractions . 3. They are thy comforts ; not proceeding men or Angels , but immediately from the Spirit of consolation : against My sorrows , Thy comforts . 4. They do not onely pitch then tents about me , or like a subsidiary guard , environ me : but they take up their residence in the heart of my heart , In my soul . These refresh more then the other can offend : against the thoughts in my heart , thy comforts delight my soul . Thus if we be not entred into Aceldama , a field of blood ; yet we are got into Meribah , a field of strife ; or the mountains of ●ether , a field of division : not unlike that of Rebecca's womb , where Jacob strove with Esau for the victory . We have seen both the Armies ; now let us martiall them into their proper ranks , setting both the squadrons in their due stations and postures ; and then observe the successe or event of the battell . And because the malignant Host is first entred into the ground of my text , consider with me , 1. The rebells or mutiners , Thoughts . 2. The number of them ; no less then a multitude , many thoughts . 3. The Captain , whose colours they bear ; a disquieted mind ; My thoughts . 4. The field where the battel is fought ; in the heart ; Apud me , within me . In the other Army we find . 1. Quanta , how puissant they are ; Comforts . 2. Quota , how many they are , indefinitely set down ; Abundant comfort . 3. Cujus , whose they are ▪ The Lords , he is their generall ; Thy comforts . 4. Quid operantur , what they do : they delight the soul . In the nature of them ; being Comforts , there is tranquility : in the number of them , being many comforts , there is sufficiency : in the owner of them , being Thy comforts , there is omnipotency : in the effect of them , delighting the soul , there is security . There is no fear in them , for they come for peace ; they are Comforts . There is no weaknesse in them , for they come in troopes , they are many comforts . There is no disorder in them , for the God of wisdome is their Captain , and leads their forces , they are Thy comforts . There is no trouble in them , for they evangelize joy , They delight the soul . 1. The Rebells are thoughts . Man is an abridgment of the world , and is not exceeded by it , but in quantity , his pieces be not pauciora , sed minora . If all the veins of our bodies were extended to rivers , our sinews to mines , our muscles to mountaines , our bones to quarries of stone , our eyes to the bignesse of the Sunne and Moon , and all other parts to the proportion of such things as correspond to them in the world ; man might stride over the sea , as the Hebrews fained of Adam ; the aire would bee too little for him to move in , and the whole firmament but enough for this Starre ; yea indeed , this little world would be the great one , and that great world appear but the little one . There is nothing in the world for which we may not find some answerable part in man : but there is something in man for which we can find no answerable part in the world : I need not say Part ; for the whole world is not able to give any representation . Man hath a soul , made after the Image of God : of this the world can yeild no resemblance . The world produceth innumerable creatures ; man yet in more abundance . Our creatures are our thoughts , creatures that are borne Gyants ; that can reach from east to west , from earth to heaven . These can survey the whole earth , bestride the ocean , comprehend the vast air , and span the very firmament . How capable , how active is the soul of man ! It is even comprehensive of universality , and hath virtutem ad infinita : nature hath set no limits to the thoughts of the soul . It can passe by her nimble wings from earth to heaven in a moment it can be all things , comprehend all things , know that which is , and conceive of that which never was , never shall be . The heart is but a little house , and hath but three chambers , yet there is room enough for a world of guests . God , the Creator of all , made this soul in a Cottage of clay , and this soul is a kind of Creator too : for though it dwell in a close prison , it can produce creatures , Thoughts : and any one of these creatures can move with the Heavens , move faster then the Heavens ; over take the Sun , and overgoe the Sun ; contemplate that which the Sun never saw , even the dreadfull abysse of hell , and a glimpse of the glory of Heaven . So various and innumerable are the thoughts of man , that hee had need of an astrolobe , to marke in what height and elevation they are ; and so either to advance them , or stoope them , as they deserve . There be three sorts of actions proceeding from the soul : some internal and imma●eriall , as the pure acts of our wits and wills ; some external and materiall , as the meer acts of our sense others mixt , between both , and bordering upon both the former ; which Saint Augustine sayes , the Greeks call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Latines Perturbationes . As the heart inspireth one and the same strength and life into all the parts of the body , for the better discharge of their diverse functions ; though all the parts do not receive it in the same degree . The stomack by the vertue it receiveth , is made able to digest : the liver , to concoct the nutriment into blood : the spleen like a spunge , by sucking up the melancholy spirits , to purge the vital parts . So the soul breeds all these creatures , gives life to all these thoughts ; yet according to their severall acts and offices , they have several names . If they be sensitive , we call them passions : if sensuall , lusts : if fantasticall , Imaginations : if reasonable , arguments : if reflective , conscience : as they are evill , the suggestions of Satan : as good , the motions of the holy Ghost . As the world produceth vipers , and serpents , and venemous creatures , wormes and caterpillars , that would devour their parent : so the soul breeds noxious and mutinous thoughts , that are like an earthquake in her bowels ; and whiles they maintain civil broiles and factions , one against another , she feels the smart of all . Some thoughts be the darts of Satan ; and these Non nocent , sinon placent : we cannot keep theeves from looking in at our widowes , we need not give them entertainment with open doors . As the Hermite said , he could not hinder the birds from flying over his head ; but he could keep them from building their nests in his haire . Wash thy heart from iniquity , that thou maist bee saved : how long shall thy vain thoughts lodge within thee ? They may be passengers , they must not be sojourners : God hath made a Statute against such inmates : it is an unblest hospitality that gives them lodging : he is no friend to the King that harbours these Seminaries . Other thoughts are the motions of Gods spirit ; and these must not only be guests , but familiar friends : salutation is not here enough , but glad entertainment , welcome , and indulgence . Let no man like himself the better for some good thoughts : the praise and benefit of these motions is not in the receit , but in the retention . Easie occasions will fright away good thoughts from a carnall heart : like children , which if a bird do but flie in their way , cast their eye from their book . But Davids thoughts here were anxious , commotive thoughts ; otherwise they stood not in such need of comforts . It is likely that they were either Timoris , fearfull thoughts ; or Doloris , sorrowfull thoughts : Thoughts of fear for what might bee , or thoughts of sorrow for what already was . The thoughts of fear are troublesome enough as the ill affections of the spleen do mingle themselves with every infirmity of the body : no lesse doth fear insinuate it self into every passion of the mind . David might find this complication in his thoughts : I will please Saul with my harpe : but then fear replies , he will strike me through with his Javelin . He will give me his own daughter in marriage : but fear says again , How if this prove a fatall dowry , if this match be my snare ! I will refuge my self with Achish at Gath : yet what trust is there in Infidels ? I will lie hidden in Keilah , or Hachilah ; but fear suggests , How if the Ziphites discover me ? What shall I do ? whither shall I go ? where shall I rest ? These were thoughts that stood in great need of comfort . The thoughts of sorrow are yet more distractive ; and such were this royall Prophets : as our vulgar reads ; In the multitude of the sorrowes that I had in my heart . What was the cause of those griefs : The slipping of his foot , his errors , his deviations , his sinnes . Other sorrowes may disquiet the soul : none but these have the promise to be comforted . As in martyrdome , it is not the sword or torture ; not what we suffer , but why , that makes us martyrs . So in our sorrowes , it is not how deep they penetrate , or how sharply they cruciate , but wherefore , that approves their goodnesse . If our sins be the why of our sorrowes , we are blessed . Blessed are they that thus mourne , for they shall be comforted . Vaine are the sighes and groanes that proceed onely from the thought of worldly losses . A medicine that cureth the eyes , we say , was made for the eyes , and for nothing else . We lose our wealth , and sorrow for it ; will sorrow recover it ? wee are despised or abused , and grieve for it I : will grief right us ? We bury our friends , and mourn for them ; will mourning restore them to us ? we are crossed by our unruly children , and weep for it : will weeping rectifie them ? We are anguished in our bodies with paines and sickness , and are sorry for it : will sorrow heal us , nay wil it not rather hurt us ? All our thoughts , and cares , and griefes , and tears can do us no good , no relief in these calamities : sorrow was not made for these things . But we sin , and offend the Lord ; and we are sorrowfull for it ; here is the disease for which sorrow is the proper remedy : penitent sorrow shall take away sin . Quamvis peccavit David , quod silent reges : tamen poenitentiam egit , flevit , jejunavit , quod non solent reges : saith Saint Ambrose , who wrote him an apologie . While the ground of our lesson is our sinne , the choisest descant on it must bee our sorrow . Our thoughts and griefes may bee many ; but if they bee not spent upon our sinnes , wee shall not bee comforted . 2. The number of them is a multitude : wee may say of sorrows , as it is said of shrewd turnes ; they seldome come single . Like a volley of folding waves , one tumbling upon the neck of another ; all threatning to overwhelme us : Undae super advenit unda . It is too scant a name which Leah gave her son , calling him Gad , a troope cometh : and but enough , what the demoniacke answered Christ : My name is Legion , for we are many . If they were a multitude , and not sorrowes ; the more the merryer : if they were sorrows , and not a multitude , then the fewer the better cheare . But to bee disquieting thoughts , and a multitude , makes up a terrible agony . Many are the troubles of the righteous : great or many , a great many , a great deal too many ; but for the comfort of the deliverance . When Jobs afflictions began , they came in troops and hurries . so thick that hee could scarce take breath : one messenger pressing in with his-wofull relation , before the other could have ended his sad tale : While he was yet speaking . How did that fugitive Prophet amplifie and aggravate his dangers ? Thou hadst cast mee into the deepe , in the midst of the seas , and the flouds compassed me about : all thy waves and billowes passed over mee . It was no shallow river , but the sea : not neare the shore , but in the midst of the sea : nor was he floting on the waves , but plunged into the deep or bottom ; the flouds compassing , the billows overwhelming , to keep him down . I need not travel for exemplifications . Let him be our instance , that spake what he felt , and felt what he spake ; sorrowes enough to break any heart , but that which God had framed according to his own . His sonne Amnon ravisheth his own sister , and is murdered by his own brother : that murder is seconded with Treason , that Treason with an incestuous constupration : the insurrection of his own son hath driven him from his house , from his throne , from the Arke of God all this went near him : that son is slain by his servant , and that went nearer him . In what a miserable perplexity may wee thinke the heart of this good King all the while ? Here was thought upon thought , thought against thought ; how at once to spare the sonne of David , and to save the Father of Absolom : fear against hope , north against south , wind against tide , Arma armis contraria , fluctibus undae ; a multitude of thoughts , able to rend the heart in pieces , but for that recollection of mercy , Thy comforts delight my soul . Not seldome fares it thus with us ; Thought calls to thought , jealousie to fear , fear to sorrow , sorrow to despaire ; and these furies leap upon the heart as a stage , beginning to act their tragicall parts . Man hath more wheels moving in him then a clock : onely the difference is , that the wheeles of a clocke move all one way ; whereas his faculties , like the epicycles , have a rapt motion : his sensitive appetite gives him one motion , his fantasie another , his reason a third , and his imperious , impetuons will crosseth them all , driving the chariot of his affections with the fury of Jehu : he desires , and thinks , and chuseth , argues , consents , and dislikes , and makes more businesse then time it self . There are not so many houres in a year , as there may be thoughts in an hour . The Philosopher that had shamed himselfe by weakly disputing with Adrian the Emperour , thus excused himself to his friend ; Would you have me contend with him , that commands thirty Legions ? Alas , what can quiet that soul , which is distracted with such legions and multitudes of thoughts , and throngs of sorrowes ? 3. The Captaine of this troublesome rout is himselfe ; My thoughts . From what suggestion soever our thoughts come , wee call them our own : Whosoever begot the babe , the mother calls it her own child . Indeed , the praise and propriety of good motions we ascribe onely to God , without whom wee cannot so much as think a good thought : as the channell may gather filth of it selfe , but it cannot have a drop of pure water but from the fountain . Bad suggestions , though they proceed from Satan , we call them our own , because they are bred in the womb of our natural corruption : stubble is blown by the winde into the fire , and being inflamed , it becomes fire . The Divel tempted David to sin ; yet he calls it his sin ; not Satans , but his own ; I will be sorry for my sinne . However Epictetus could say , when evil happens to a man , one of the vulgar would blame others , a young Philosopher would blame himself ; but one that had dived into the depth of nature , would blame neither the one , nor the other : Yet a Christian hath learned to blame himselfe ; as knowing that all his sorrowes proceed from his sins . My thoughts : thus easie is it with God to make a man become his own punisher . Under whose regiment are all these troubles ? Under my selfe , My thoughts . As God threatens Tyre , that ancient and glorious City ; that her owne feet shall carry her a farre off to sojourne : Our own feet shall carry us , our own creatures torment us : like diamonds , we are cut with our own dust . When David had numbred the people , his own heart smote him : God finds the rod within us , wherewith to scourge us . As some vapor engendred in the cavernes of the earth , struggles for vent ; and being barred of free passage , causeth an earthquake in the foundations that bred it . Or as some fiery exhalation wrapp'd up in the bowels of a thick cloud , breakes through that watry resistance , and del●●ers it self to the world with a dreadful noise . So the griefs and perturbations begotten by our own lusts , become terrours within us , and rend our very hearts , till they get vent by confession and repentance : thus do we muster up forces against our own peace . We pray , Lord deliver us from our enemies ; and in that number we do wrap up our unthought of selves : for we are our own enemies . Turn thine hand upon mine enemies : for thou canst do it with the turning of an hand : Deliver me from the evil man : who is that ? saith S. Augustine : he is not far to seek : libera me ab homine malo , that is , à meipso : deliver me from the evill man , that is , from my self : I am the aptestto beget destruction upon mine owne soul : no enemy could hurt us , if we were our own friends . But we must not extend it so farre upon this holy King : they were thoughts indeed , and thoughts of sorrow , but of godly sorrow : and he calls them his own , to shew his neere acquaintance with them , My sorrowes . He was not a stranger to his own soul , his heart was not dead flesh . Satan had given him a fall , and he felt not that : sin had given him diverse falls , and he felt not them , neither : at last God undertakes him , wrastles with him , and he gives him a fall too : he felt that , yea and that made him feel all the rest . Now is he sensible of every pang and stitch : the least thorne makes him smart , and he cryes out of the multitude of his sorrowes . There be some that can drowne their griefes in wine and musick , as they did in Hinnom , the cry of the Infants with the noise of the Instruments : as if they would forget that they are the owners of their own thoughts , because they trouble them . Many deale with their soules , as some old women do with looking glasses : they turne the wrong side toward them , that they might not see the furrowes of their own faces . They are loath to think of a reckoning , least they should despaire of making even the arrerages . Men have the courage to dare to sin , but they dare not look on their soules as they are polluted with sin . I have heard of a melancholy man , that would not beleeve he had a head , till his Physician made him a hat of lead , and put it on : which with the weight inforced him to cry , O his head . So men lost in sensuall pleasures , scarce remember that they have a soul within them , untill miseries , like talents of lead , or quarries of stone , with their heavy pressure squeese out a confession . Nothings be so neer as a man and his soul : Tot a domus duo sunt ; the whole houshold is but two : yea , why should they be called two ? we may say in a right sense , Mens cujusque is est quisque : every mans soul is himselfe . If there be any division , sin made it : a just punishment , at qui nollet cum Deo uniri , non pos●it in semetipso non dividi . All these quarrels and brawles may thanke sinne : that is the makebate betwixt God and us , betwixt us and our selves . But that man and his soul be grieuously fallen out , that will not speak one to another : when he shall passe a whole day , and not aske his soul how she does ? this were too much betwixt man and wife : when he shall he down in his bed , as the beast doth in his litter , without bidding his soul good-night : when he shall have fowled and besmeared his soul with the nasty aspersions of lusts , and not sweep out the dust before he shut the door , not wash his soul with tears , before his eye-lids be closed down with slumber : yea , when he shall have wounded his soul with blasphemies and uncharitable injuries , and then throw it down in a deluge of drinke , as it were weltring in the own gore , without calling for repentance , the Chirurgion to dresse it . What madnesse and selfe-hatred is this ? When the soul may not have leave to think over her own thoughts ; to reflect upon her self , to search her own bruises , to survey the multitude of her sorrowes , and feel in what need she stands of comforts ? That , Plerisque notus , ignotus moriatur sibi ? But the children of God have learned to commune with their own hearts , to examine every thought , and to weigh every desire in the balance of the Sanctuary . Whether they find themselves pensive or joyfull , they wil search the cause : As Rebecca said , when she felt the children struggle in her wombe , Why am I thus ? Whether fear or hope , joy or pain have invaded my thoughts , let me aske my soul the reason , Why am I thus ? The Fathers were excellent good at this : they had their confessions and Soliloquies , familiar conferences with their own hearts ; that when a man reads them , hee would think they kept no other company but themselves . Conference with others may make us wise or learned , but conference with our selves is the way to make us holy . Tell thy conscience of all suggestions , as the chast wife ( after some peremptory denyalls to her impudent Tempter ) professed to tell her husband of those sollicitations : such and such be my thoughts , thus and thus they haunt me , what shall I do with them ? Indifferency is no lesse then selfetreachery , in matters of such consequence , that come so neere mee , as to bee Apud me . 4. Within me , for this is the field where the skirmish is fought ; within me . It is unhappy when souldiers march over the palaces of peace and seats of Justice , where the Senators of counsell use to sit . If there must be warre , yet let it be in forrain Countries : or if it will bee in our own land , yet let it proceed no further then the borders : but when it is gotten into the chiefe City , though it bee subdued , it will cost a dear victory . As Pyrrhus , when his friends congratulated his victory over the Romans , with a great losse of his own side ; replyed ; yes , but if we have such another victory , we are undone . There is no penitent heart , that hath felt the bitternesse of these combates , remembring what sighes and sorrows , what groanes and tears it cost him to make his peace , but would be loth to be put to the charges of such another conquest . Durius ejicitur , quam non admittitur hostis : sinne may be kept out with ease , but will not bee driven out save with wofull expences . Within me : not before mee , as the host of the Philistims lay before Saul ; not behind me , as the chariots of Egypt came thundring behind Israel : nor above me , as Fabius Maximus on the mountaine above Hanibal ; Imminet nubes , a cloud hangs over me : not round about me , as the Syrians compassed Dothan to take Elisha : but within me . Without were fightings , within were feares : and those fears within , were worse then those fightings without . There are externall calamities able enough to shake the most fortified soul : but Summus dolor ab intus . Saint Paul reckons up twelve of his inflicted sufferings , nine dangers , eight continued passions : yet as if all these were scarce worth putting into the catalogue , he addes ; Besides the things that are without , he had an inward trouble : the care of the Churches , seeking the lost , rebuking the proud , comforting the dejected : here was the pain . Within me . There may be Bellum intestinum , a kind of unkind battell ; where victi victoresque invicem dolent : the soul bespeaking her affections , as Jocasta did her quarrelling sons , Bellageri placuit , nullos habitura triumphos . According to our Saviours prediction ; A mans foes shall be they of his owne houshold . Intra me est , quod contra me est : that is within mee , which is against me . We say , he wants an enemy that fights with himself : and because he fights with himselfe , he wants no enemy : Sibi pessimus hostis . With externall assaults we may grapple , threatned mischiefes we may prevent ; from persecutours too potent for us , we may hide us : but who shall keep us from our selves ? Nescis temeraria , nescis quem fugias , ideoque fugis : Whithersoever wee remove , we carry our sorrowes with us . Outward afflictions are a warre , turbulent affections a worse warre : both against us , but this later is within us . He needs no other misery , that is troubled within himselfe . Aske not the anger of heaven , nor the trouble of earth , nor the dangers of the sea , nor the malice of hell , against him whom the anguish of his own thoughts have beaten down . He wil say to all other miserable complainers , you are happy . Outward things may go crosse with us , and yet the peace of the soul remaine sound : but a wounded spirit who can beare ? who can cure ? As mans heart is the first that lives , and the last that dies : so it is the first that Satan assaults , and the last that he gives over . Yea , were there never a divel , the heart hath an ill spirit of its own to vex it . As some Boroughs of this Land plead a priviledge , that they can hang and draw within themselves : Mans heart is such a corporation ; it can execute it self within it self , without any forrain Judge or executioner . If wee look no further then among the multitude of our thoughts ; might we not make a shift to think our selves to hell ? If we had neither hands , nor eyes , nor feet , would not our hearts find the way thither ! Within me . The proper seat and lodging of these troublesome inmates , the thoughts of sorrow , is the heart : whithersoever they wander , there they center . Vagabonds taken roguing out of their own precincts , are sent with a pasport to the Town where they were borne ▪ there they must be kept . Extravagant thoughts may rove up and down , but back again they must to the heart : the house that hatched them , must harbour them , must answer for them . As all faculties of sense have their severall seats : seeing is confined to the the eyes , hearing to the ears , feeling to the flesh and sinews : so these perturbations are limited to the heart . The locall seat of the sensitive apprehension is the braine ; of the sensitive affection , the heart . In the former is softnesse and moisture , fit to receive intelligible formes : in the other are fiery spirits , fittest for passionate and affectionate thoughts . My spirit is overwhelmed , and my heart within me is disolate : In such a distresse , let sense informe reason , reason speak to will , will to conscience , conscience to faith , faith to Christ , and Christ to his Father ; and they will both send the holy Ghost to comfort us . If there bee a fire in the heart of a City , all the suburbs will come in to quench it . This fire may burne within , but it will breake out . It is as easie to stifle thunder in the cloud , or fire in powder , as sorrow in the heart . It will have eruption , either by the voice in cryes , or by the eyes in tears , or by the speaking silence of the look in a dejected heavinesse . The seat of sorrow is the soule ; but it will overflow the boundaries . Why art thou cast downe , O my soule ? None aske their eyes why they weep , or their voices why they lament , or their hands why they wring themselves : but Anima , quare tam tristis ? O my soul , why art thou disquieted within me ? We see now the full advancement of the misery ; The thoughts of sorrow , an Army of those thoughts , the combination of that army , the terror of that combination : how miserably must the Country suffer where these rebels march ? who can tell the taking of that heart , which feels this combustion within it selfe ? These be our enemies , where are our friends ? The day is like to be fatally disastrous , if we have no defensive forces . Yes , the Lord shall fight for us , and we will hold our peace : as Moses comforted Israel when the choice was hard ; whether to trust the fury of the sea before them , or of the Egyptians behind them ; Fear not , stand still , and see the salvation of the Lord ; Thy comforts delight my soul . Now are the white ensignes of mercy displayed against these bloody streamers : never to a handfull of men almost famished in a fort , did the tidings of fresh aid to raise the siege , arrive more welcome . Lord , if thou hadst been here , my brother had not dyed . Though this multitude of oppressours overlay my heart , yet Lord , if thou comest , my soul shall not perish . Let your patience sit out the successe of the battell ; and though I wish you not such conflicts ; yet if they do come , may you never fail of such comforts . Thy comforts delight my soul . 1. Quanta , They are no lesse then comforts : not presumptions , nor promises , nor meer hopes , but solid and sensible comforts . God made comfort on purpose for sorrow : as mercy would want a subject to exercise upon , but for misery . The blessed Angels are not said to bee comforted ( as we use the word ) because they never knew what heavinesse meant : they are conserved , they are confirmed , not ( properly ) comforted . There may be joy without any antecedent sorrow ; as the Angelicall spirits ever were , and ever shall be filled with unspeakable joy . But comfort is the proper physick for trouble ; this happy nature was not ordained but for sorrow . There be some that ducunt in bonis dies suos , that have their wayes strawed with roses and violets ; who move onely the paces of pleasure : these have no need of Comfort . What Physician ministers cordialls to the strong and healthfull constitution ? It is the broad through-fare of the world , which the Divell is so studious to smooth , that he leaves not a pebble in the way to offend them : as if he were that tutelar Angel , who hath a charge to look to them , that they dash not their foot against a stone . If they sigh , he sings to them : if they sleep , he sits by them ; whispering to all troubles , ( as the the Spouse to the daughters of Jerusalem ) I charge you , O ye transgressions of his heart , waken him not till he please : Let there be no noise of fear , no alarme of repentance , no susurration of conscience to molest him : peace , peace , lie down in peace , with thy warme sinnes cleaving to thy bosome . The Prophet gives you their character ; They lie upon beds of ivory , and eat the lambs out of the flock , and calves out of the stall ; they chant to the sound of viols , and daunce to Instruments , and drinke wine in bowls ; what should these men do with comforts ? Joy , and nothing else but the voice of joy resounds in their habitations . It is poor afflicted Joseph , not they , that needs comfort . Consolation then is made for sorrow ; and not for every sorrow neither . Some is produced by no other cause but temporall losses , paines or injuries : so Esau may mourn long enough without recovery of his Fathers blessing . Worldly sorrow bringeth death , not delight to the soul . Many weep , as Rachel did in Ramah , for her children , because they were not : but they neither are , nor ever will be comforted . There are tears that got sinfull Esau nothing , and there be tears that got sinfull Mary salvation . If the sorrow that swells our bosome with sighes , and is ready to burst our hearts , be spent upon our sins , it shall be sure of comforts . Are we full of griefe within , and find no vent but by the groanes and tears of repentance ? God may let us bleed for a while , till we be throughly humbled : but then , like the woman , the pangs of whose travell be over , the sonne of joy shall be borne in our souls , even that son which the blessed Virgin bore from her womb ; Filius dilectionis , Filius delectationis , Jesus Christ . 2. Quota , there is a plurality of them ; many Comforts . What should encounter with sorrow , but comfort ? Comfort therefore it is for the nature . What should oppose a multitude , but a multitude ? Many comforts therefore they are for their number . Are we troubled with the wants and miseries of this life ? we have a comfort for that : The Lord is my portion : He is my shepherd , I shall lack nothing . Do we sinke under the burden of our transgressions ? we have a comfort for that : Mary Magdalen heard it , to quiet all her stormes ; Thy sinnes are forgiven thee . Are we haunted with temptations , hurried with persecutions ? we have a comfort for this ; I will be with thee in trouble , saith the Lord . Let your Christian experience supply here my defects of remonstance : I will summe up these comforts in a word : The Lord is gracious , and mercifull , slow to anger , and of great kindnesse , and repenteth him of the evill . We read of certain Fair havens neere Candie : here be five fountains of comfort , like those faire havens ; as welcome for harbour and rode of a sea-beaten conscience , as ever the bosome of mother was to the tender Infant . Drink at the first fountain , The Lord is gracious , free in his favours : if your thirst be not satisfied , go to the second ; He is mercifull , he hath bowels of commiseration : if not yet , presse to the next ; He is slow to anger , hard to conceive it , not willing to retaine it : wish we more ? Hee is of great kindnesse , in the number and measure of his blessings : There is yet another well of comfort behind ; Repenting him of the evill : full often doth he turne aside his blowes , and is easily intreated to have the rod pull'd out of his hands . David , to encounter with the Gyant , took five smooth stones out of the brooke : here is the brooke , and these the five smooth stones : let them not lie in the channel unused , but put them in your vessels , bear them in your hearts : whensoever you are defied and assaulted by that monstrous Philistim , Satan ; one of these comforts , like Davids stone , shall sink into his forehead , and confound him . How happily do these comforts meet with those sorrowes ! we are troubled with the sense of our sins , and of Gods Judgment upon them : how should his Justice acquit us ? yet there is comfort ; the Lord is gracious , and cannot deny himself . But we are unworthy of this grace , because wee have turned it into wantonnesse : yet there is comfort : he is mercifull , and sheweth most pity where is most need . But we have multiplied offences , and continued in our sins to our gray hairs : yet there is comfort : He is slow to anger , evermore blessed for his long sufferance . But our iniquities be not of an ordinary quality , they are hainous and intolerable : yet there is comfort , for he is of great kindnesse ; our wickednesse cannot be so great as his kindnesse : of that there is no comprehension . But we are out of his favour , because he hath smitten us , our bodies with sore diseases , our souls with agonies , our families with privations : yet their is comfort , he will repent of the evil . In the hour of death , when the senses are past working , the understanding asleep , the body in a cold and benummed sweat , these comforts never leave us , Return unto thy rest , O my soul . Our comforts vie number with our sorrowes , and win the game . The mercies of God pass'd over in a grosse summe , breed no admiration ; but cast up the particulars , and then Arithmetick is too dull an art to number them . As many dusts as a mans hand can hold , is but his handfull of so many dusts : but tell them one by one , and they exceed all numeration . It was but a crowne which King Solomon wore : but weigh the gold , tell the precious stones , value the richnesse of it ; what was it then ? Jerusalem was but a city : but goe round about it , marke the towers , tell the bulwarks , observe the magnificent buildings : so consider the infinite variety of these comforts ! Come , and I will tell you what God hath done for my soul : I never felt that sorrow , for which hee gave me not a soveraign comfort . Sennacherib invaded Israel with a mighty host ; yet the undaunted courage of Hezekiah found more with him , then could be against him : and Sennacherib found it so too , to his cost , when he lost almost two hundred thousand of his army in one night . The Prophets servant rising early in the morning , sees the City besieged with a fearfull host of foot , horse , chariots : his eyes could meet with nothing but woods of pikes , walls of harnesse , and lustre of metalls , and hee runs in with this affrighting newes to his Master , Alas , what shall wee doe ? Quiet Elisha sits in his chamber as secure , as if all these had been the guard of Israel , sent for his safe protection ; Fear not . This was an hard precept : as well might he have bidden him not to see what he saw , as not to fear seeing so dreadfull a spectacle . But the taske is easie , if the next words find beleefe ; They that be with us , are more then they that be with them . If the eyes of our faith be as open as those of our sense , to see Angels as well as Syrians , to perceive comforts as well as sorrowes , we cannot be appalled with the most unequall number of enemies . Many , O Lord , are thy wonderfull works which thou hast done for us , they cannot be reckoned . O God , what is man , that then art so mindfull of him ? Yea , O man , what is God ; that thou art so unmindfull of him ? All the workes of God are excellent , and ought to bee had in remembrance : alas , that wee should ever forget any of these workes , that are of mercy and comfort which hee hath done for our souls : For he alone hath done them : that is the next point . 3. Cujus , whose they are ; Thy comforts . Troubles may be of our own begetting : but true comforts come onely from that infinite fountain , the God of consolation ; for so he hath stiled himself . The eagle at her highest flight will not lose the sight of her young ones : if she perceive any danger approaching , down she comes amain to their defence . Christ is indeed ascended up on high ; yet he hath a favourable eye to his servants below : no Saul can breath out threataings against them , without a Quid me perfequeris ? Nec timeas hostem fortem , qui Ducem habes fortiorem : Let God arise , and let his enemies be scattered : There is none that fighteth for us , but only thou O God . Cujusquam est rem publicam movere , Dei solius quietare . Our owne hearts can distract themselves , there is nothing to settle them , but what the God of peace puts in . Who can reconcile a man fallen out with himself ? yea , fallen from himself ? None but the God of comfort : who when the earth was void , without form , darknesse on the face of the deep ; day and night , land & water undistinguished , could reduce all this mishapen chaos of the world to form and order : when father , mother , brethren , kinred , friends , neghbours , and a mans own heart forsakes him , then God takes him up . The structure of Jericho was not more pleasant , then the waters were unwholsome , and thereby the soile corrupt : Elisha cures them with a cruse-full of salt : Our hearts are ful of thoughts , but they be noxious : yet if God throw into those fountains a handfull of saving grace , we shall bee whole . Our sorrowes too often would break our hearts , but ( O God ) for thy comforts : it is thou onely that canst make these weake vessels hold such scalding liquours , and not burst . There is combustion of these thoughts within us , til God part the fray , and pacifie the tumult : as when scholers are loud in brawls , the very sight of their master husheth them . When my heart , like the sea in a storm , is troubled ; the winds raging , the waves roring ; Thy comforts , like Christs command , turns all into a calme . I thought on thee in the night season , and received comfort . In the night , the region of fear : in darknesse , the opportunity of despaire : in solitarinesse , the full advantage of sorrow : upon an unsleeping bed , the field of troublous thoughts : yet I did but think on thee , and before I came to meditate , to pray , to send up my soul unto thee , in that first thought I received comfort . O how short do all worldly things come of this sufficiency ? If the heart bee wounded with sorrow , in vain is all the Chirurgery of nature . Gold is no restorative , riches no cordial , yea they may be a corrosive : wee say to wine , thy spirits are dull ; to laughter , thou art mad : musick grates the ear , and physick loathes the palate : company is tedious , and solitude dangerous : alas , what hope can there be , till the God of comfort comes ? Sauls evil spirit will not leave him , til he be dispossessed by Davids harpe : wee finde as much ease , when wee rest our hearts upon temporall things , as hee that laid him downe to rest upon the cold earth , with a pitcher under his head : and finding the pillow too hard , he rose and stopped it with feathers , thinking that then it would be wondrous easie . So be all temporary things to the soul , even when they are filled with the choicest mirth , nothing but vanity and vexation of spirit : not only vanity in their entertainment , but vexation in their farewell . Yet , O Lord , Thy comforts 4. Delight the soul ; which is the last circumstance , the effect of all . All Gods warre is for peace : Pacem habet voluntas , bellum necessitas . Wee should never have felt such a conflict , if God had not intended us such a conquest . Sin disquiets the heart ; yet through his grace , this disquiet breeds repentance , repentance procureth forgiveness , forgivenesse restoreth peace , and peace delights the soul . The sharpenesse of the trouble advanceth the sweetnesse of the joy : as Christs sufferings abound , so his comforts superabound . Every penitent tear that falls from the eye , springs up a flower of comfort . Look how full the vessells were of water , so full doth our Saviour render them of wine . In hell are all sorrowes without any comforts : in heaven are all comforts , without any sorrowes : on earth , good and bad , sweet and sowre , miseries and mercies , sorrowes and comforts are blended together . If here were nothing but sorrows , earth would be thought hell ; if nothing but comforts , it would bee thought heaven . But that we may know it to be , as indeed it is , neither heaven nor hell , but between both , and the way to either ; we have a vicissitude of troubles and delights . That as of old they painted King Solomon ; because learned men were divided in their opinions of him ; some casting him to hell , others advancing him to heaven : therefore a third moderate sort painted him halfe in heaven , and halfe in hell : so the Christian , in regard of his sorrowes , seems halfe confounded ; and in respect of his comforts , halfe saved . But as indeed , Solomon after all his errors found mercy ; so the Christian after all his sorrowes shall find comfort . His beginning may seem troublesome , his proceeding not delightsome , but his later end is peace . Marke the perfect man , and behold the upright ; for the end of that man is peace . His heart was troubled , his soul shall be delighted . As the grievances of the soul bee most dangerous in respect of their nature , so they are also abundant in their number . Therefore let our care be to seek out that great Elixar , that most soveraign and universall Antidote and Cordiall . One soul complaines ; I have obloquies , reproaches , calamniations cast upon me ; which render me contemptible to good societies . Morality would thus argue with the heart . Bee these imputations , thus charged upon me , true or false ? If true , let the integrity of thy future conversation so convince thy associates , that they shall both suspect those reports , and rest assured of thy constant goodnesse . But the Divine grace applies a more virtuall medicine to thy conscience , which shall revive , either thy patience , or thy repentance . The soul shall argue with it self : If these imputations be true , here is work for my repentance ; I will weep in secret for my sins . If false , let them not trouble me : It is the slanderers sin , not mine : neither am I bound to father anothers bastard . But still upon this calumnie , the world condemns me : but thy faith and patience assures thee , that thou shalt not be condemned with the world . Yea , there is yet a higher degree of honour belonging to thy patience . Have not the best men been traduced ? Was not the best of men , God and man blasphemed ? yea even upon the Crosse , he was jeered when he dyed , by some of them for whom he dyed . Thus do the comforts of God requite thee ; that in all this thou art ( in thy measure ) conformable to the sufferings of Christ . So dost thou allay all these furious tempests with one breath of faithfull ejaculation ; Thy comforts delight my soul . Another complains ; I am fallen from an affluent estate , to deep indigence . I have kept hospitality , to entertain friends : and made charity the Porch of my house , to relieve the needy ones . The vessell of my meanes is now drawn out to the bottom , there is not sufficient provision left for my own family . Inquire of thy heart , whether this decay did not come by thy own riot , or through the vain-glorious affectation of an abundant hospitality . If this , or that , or any other habituall sin , were the cause of it , begin with mortification there . First , mourne for thy sinnes : then faithfully depend upon thy Creators providence , and thou canst not faile of convenient sustenance . But it may be , that this is not the complainants case : he is not taken with a tabe or wasting of his substance ; like a scarce sensible consumption of his bodily vitalls . But his fall is with a precipice ; from a sublime Pinacle of honour , to a deep puddle of penury . Such was Jobs condition , so did he fall ; from being rich and happy in the Adverb , to be poor and miserable even to a Proverb . He had not only abundance of good about him ; but Omnia bene , all went well with him . Yet how suddenly did he fall from this abundant prosperity , to the depth of miserable poverty ! Did he now follow the suggestions of that corrupt nature , which lay in his bosome , and whispered to him on his pillow ; Curse God and die ? No , but he apprehended the inspiration of grace ; Blesse God , and live . So his last dayes were better then his first . That infinite mercy did so crown his patience with triumph , that his temporall estate was doubled . Yea , but what posterity had hee left to enjoy it after him ? Yes , for even the number of his children was doubled too . For besides those seven Sons and three Daughters , which were now with his Father in Heaven ; he had also seven Sons and three Daughters with himselfe upon Earth . Piety and Patience cannot bee cast downe so low , but that the hand of mercy can raise it up againe . In the multitude of all my losses and crosses , O Lord thy Comforts have delighted my soul . But another , that hath heard all this sad Story , and seen the comfortable end sent of the Lord , is not satisfied , because himself is not redressed . Like a coward in wars that looks for the victory , before he gives one stroke in the battell . What merchant looks to be landed in the place of traffick , before he hath past his adventure upon the seas ? Still saith such a repiner ; I am in distresse , and want even necessaries . But still , thou , and we all , must suffer much more , before it can be said of us , Here is the faith and patience of the Saints . Still O my soul , wait thou upon the Lord , thy most faithfull Creator : he will in his good pleasure , open his hand , and fill thee with plenteousnesse . Be thou penitent before him , patient under him , confident in him , and thou shalt have a bundant cause to bee thankfull to him : Thy end shall bee peace , and comfort in Jesus Christ . Yea , even now , in this dead low waters of fugitive fortunes , my soul confesseth , that I have the highest wealth . For Christs righteousnesse is my riches , his merits is my inexhaustible exchequer , his blood hath filld my veins with most lively vigour . My treasure is in heaven , where no violence can take it from me . Stil and for ever , O God , thy comforts delight my soul . It is anothers complaint ; I am shut up in a close prison , where I can neither converse with others abroad , nor let in others to communicate with me , in this my confined home . The sparrow on the house-top hath more freedome then I ; For that , though wanting a mate , hath an open aire to flie in , and may so invite company to solace her , I have no society , but my disconsolate thoughts : no friend , to ask me so much , as how I do ? Yet is thy soul at liberty : no barricadoed walls , no iron-gates or grates , no darke dungeons can imprison that . The Jail is a strong prison to thy body , and thy body is but ( in a metaphoricall phrase ) a prison to thy soul ; Thy body may not walke abroad , thy soul can . Spite of all thy cruell creditors , and some unmercifull Jailors ; she can break Prison : She hath wings that can mount her through clouds and mountains , through orbs and constellations , and ( like to Enoch ) walke with God , in a heavenly contemplation of his infinite goodnesse . My ears cannot hear those airy Choristers , singing their Creators praise in the groves : my soul , in speculation , can hear the Anthems of Angels in heaven . I may not hear the Hosanna's of the Church militant in our materiall Temples below : I may conceive , that my soul hears the Halleluiahs of the Church triumphant above . I may not walk in the green pastures , and flowry medows on earth : my soul may move in the glorious and melodious galleries of heaven . Thus O Lord , though in my strictest confinement here below , thou hast given me large liberty above . Still I will glorifie thee for all thy mercies , for thy comforts delight my soul . Anothers complaint is ; I am vexed with a multitude of troubles . Not the law of the sword , but the sword of the law hath disquieted me . Let thy soul aske thy conscience this question : who did first breake the peace ? If thou hast first overwhelmed that truth , which should bee apparent , thou art thine own enemy : For truth smothered in wet straw , will at length overcome the danknesse of that suppression , and set on fire the smotherers . Thou hast forsaken the truth , and art therefore forsaken of peace . There bee two chief preservers of the soul , under the Almighty Creator of it ; Truth and Peace . How invaluable are they together ; Parted , how miserable ! truth is the precious stone : Peace , the gold , wherein it is both set and preserved . Truth is the glorious light of the Sun ; Peace , a clear and serene heaven . Peace is a most beautifull body , whilst it containes Truth , that more lovely soul . Truth brings downe heaven to us , Peace bears us up to heaven . Both are sisters , the daughters of one Father , God himself . Do thou first recover truth : by continuall labour seeke it , with prayers and teares begg it , with the expense of much sorrow buy it , and then peace will come in to the bargaine : Gods comfort shall again delight thy soul . Another complaines ; I am cast out of doors : I have no harbour but the hedges ; nor lodging , but the fruitless ground . Poverty hath sent out her excommunication against me : all that have an estate , are forewarned to shun my company . Consider , when had Jacob so sweet a nights rest , as when the pillow he laid his head upon was a hard stone ? Then was that ladder set by him , by which his soul might climbe up to heaven in a vision , whereof before he had but the speculation . The Angels were dancing those measures , and singing those raptures about him , which did in a manner angelifie him . His body lay on the bare earth , his soul with those spirituall wings of faith and love , was mounted above the clouds , above the orbs , even conversant in the highest heavens . When had Elias more excellent provision then when his breakfast was brought him in the morning , and his supper in the evening , by a raven ? The messenger was homely , but the dyet was heavenly . It came from the table of that great King , whose hospitality feeds , not only men ; but even the fouls of the air , the beasts upon earth , and the fishes in the sea . The Prophets lodging was but a Field-bed , yet even then and there , the Lyons were a guard about him , the tutelar Angels did round him , and the Divine providence preserved him . If we be destitute of other lodging , and be driven to the common earth , yet we have a house over our heads , not made with hands , but an eternall mansion in the heavens . There is also a canopy for us , a roof arched over with the two Poles , and set with innumerable glistering starrs . Yea ; there is an omnipotent love that protects us ; a materiall heaven encompassing us , and a spirituall heaven within us , the peace of a good conscience , assuring us , of our eternall salvation through Christ Jesus . This is a softer lodging then the cabbins of merchants , or the Hamachs of sea-farers ; yea then the most curious beds that the harbengers can provide for Princes . O how sweetly doth the Christian rest , when he hears that voice from the Oracle of goodnesse ; My grace is sufficient for thee , My comforts shall delight thy soul . But anothers complaint is ; I am perplexed with sicknesse : I am a marke against which paine shoots his arrows : I wast away with languishments , as ice is dissolved by heat into water . Rest patient ; this consumption shall be consumed . Death , that universall executioner of mankind , shall be executed . Time shall cut off Death , and Eternity shall make an end of Time . Death shall have no grave left for his monument , or trophee of his victories : and the Angel hath sworn , that time shall be no more . Thy sicknesse may outlast thy Physician , but thy soul shall outlive thy sicknesse , and nothing shall outlive thy soul . But the pangs of my body are so violent , that they assault me with distraction . Fear not : they may beleaguer thee with distrust , but never overcome that faith , which thou puttest in this God of consolation . He is a most faithfull Creator , and will servare depositum , keep that soul safe , with which the beleever hath instrusted him . The breaches of the body are the souls windows , and afford her a more clear prospect into heaven , inkindling her with an ardent desire to be with God in glory . Jobs abundant sores would have bred in him a continuity of sorrowes ; but for that antidote of faith , and saving cordiall of hope , that his eyes should see his Redeemer in blessednesse . The smiling Sunne flatters the traveller out of his cloake , whereas the robustious wind causeth him to wrap it the closer about him . God forbid that Christian Religion should bee but a cloake : yet the outward profession of it is somwhat loosned by wanton healths ; and sickness wins it more inwardly to the heart . Experienced merchants tell us , that in the hottest Countreys , they find most comfort in the hottest drinks . A wonder to us that live in the cold climates : but that the Suns adventitions heat so sucks out the radicall moisture and spirits , that it leaves the heart feeble , and destitute of the naturall comforts . It is a maxime in Philosophy , that one heat avocates another : the greater , the lesse . The heat of the Sun drawes forth the heat of the heart , and leaves it fainting . Poor Lazarus with his scraps and scabs , was yet in a better condition then the rich man with his Princely Wardrobe , and his costly Viands . Continued health hath maintained wanton desires and delights upon earth : but sicknesse hath sent many souls up to Heaven . Yea Lord , even with sicknesse afflict my body , so that thy Heavenly Comforts do delight my soul . It is a generall complaint ; Afflictions environ me . In my short pilgrimage , through the sharp wildernesse of this world , on the one side the Thorns wound me , the Briers and Brambles scratch me on the other . This is not only the deserved penalty of sinfull nature ; Man is born to trouble as the sparks flie upwards , But even a kind of fatality inseparable to militant grace ; All that will live godly in Christ , shall suffer persecution . That is a rare path upon earth , which hath never a rub : and a calm passage by water , that escapes all molestation . But more , Be there not some Afflictions , that conduce much to our preservation ? We have found , that the falling into one grievous sin , the worst of all dangers , hath brought us to repentance , one of the best preservatives . I have heard some Seamen report by experience , that in a tempest , some raging billow hath swept a man from off the Decks into the maine Ocean : yet another wave on the other side , hath tossed him up into the ship again : so that he was only drenched ; but not drowned . The violent pressure of one Affliction hath sunk a man to distrust in God : another with a more furious Storme hath left him destitute of all earthly succour : He now resolves , the world hath forsaken me , I will never look for relief from it . But my God hath not forsaken me , he never will forsake them that trust in him through Jesus Christ . To him I flie , upon him I rely : he will not suffer me to perish . Still , O Lord , in all my extremities Thy comforts delight my soul . Not offering to number mans grievances , which be innumerable ; there is yet the last , and it may prove the best , complaint remaining . I am perplexed with the wofull consideration of my sins ; those bitter things which God writes against me , the irkesome recollection of my transgressions . I can argue with Philosophers , consult with Politicians , hear the ingenious fancies of Poets , reason in domestick concernments , enjoy the company of morall and harmless friends with delight . I can pray with confidence to be heard , and satisfied ; I do hope with some assurance of salvation ; I sleep upon a peacefull pillow , Thus far I am in a calm and serene hemisphere , and quiet be all my thoughts . But after all this Sunshine , there ariseth a tempest . When I do recollect , or be represented unto my conscience , my innumerable , incomparable , intollerable sinnes ; the remembrance of them is so frightfull , the burden of them is so unsupportable , that I dare not even look up unto Heaven . Faith lies fainting , hope is in a swoon , fear stands by the bed side , despaire lies gaping at the chamber door , my soul is in an extasie . I am weary of all company , but those that speak of mercy . I sit mourning all the day long : Sorrow and solitude are my associates : I do shed some tears , and would weep tears of blood for my sins . I lament because my sorrows are not greater for offending my God . Well , yet hear the Physician of souls speaks to thee from Heaven . Weep on , bleed on , this bleeding shall not be unto death . Jesus Christ hath a Balsome , that shall not onely stanch thy bleeding , but fill the veins of thy soul with comfort . His blood is an Antidote for thine . One drop of that shall satisfie for more sins , then ever thou hast committed . Weep on for thy Transgressions : Those flouds of tears shall not drown thee . Yea rather , like the waters of that universall Deluge , in that saving Arke Christ Jesus , they shall bear up thy soul higher towards Heaven . They shall not drowne thee , yea they shall rather save thee from being drowned . This is that Secunda Tabula , after shipwrack ; the main plank that shall preserve thee from perishing , emergent repentance . There be two most Valiant and Puissant souldiers , that are the Souls Champions , Faith and Repentance . They fight not only against lust and sin , those Gyants of the world : but even against Principalities and Powers , those infernall spirits of darknesse . Faith hath her weapons and Forces , but Repentance hath many disadvantages . 1. Other Souldiers fight standing , she kneeling : They in a posture confronting their enemies , she in humiliation , though not tergiversation from her opposites . They send forth their messengers of death in thundring ordnance : all her thunder is sighs and groans sent up to Heaven for mercies . They let flie their fiery Engines of destruction : she hath only her ejaculations : Her most piercing darts , be broken hearts . Their shafts are winged with fire , her arrows are feathered with water , her own soft tears . They swallow up the hope of victory with insulation : she in an humble prostration expects pity . Yet the God of all power and mercy , whom she beleaguers in Heaven , yeilds her the conquest . He comes from his inpregnable Throne by his most gracious favour , and insteed of confounding her as a Rebel , he useth her as a Friend , or Daughter . He takes her up from her knees , he wipes away all her tears , he folds her in his armes , he seals her a pardon of all sins , and assures her of an everlasting Kingdom in Heaven . O victorious Repentance ! yea rather , O triumphant Goodnesse ! O God , Teipsum vincis , thou even overcomest thy self , that thy Comforts may delight our souls . It is reported of Alexander , that when he thought ( and did but think so ) he had conquered all this world , he fell a weeping , that there were no more worlds to conquer . But there was remaining another world , a better then ever Alexander discovered . But this was not for an Alexander by force of Armes , but for a Mary Magdalen by force of tears , to overcome . It is true , that the Kingdome of Heaven suffers violence : but the way of Conquest is not through the blood of bodies , but through a floud of tears , gushing out for our sins . This is such a stratagem of war , such a policy of Conquest , as the great Monarchs of the world never understood : Yet even this through faith overcomes the world . Faith hath a plot , which shee hath taught her daughter Repentance , Concedendo superare , to overcome by yeilding . It is a stratagem among Wrastlers , that if a man can get himself under his antagonist , he lifts him up , the sooner to cast him down ; yea , to give him the greater fall . Repentance stoops as low as she can : she lies , like Joshuah , upon the bare earth , yea wollowes in dust and ashes . She holds her self not worthy to be Gods foot-stool : let him trample upon her , and tread her under his feet , she still holds him by the feet , washeth them with her tears , and wipeth them with the hairs of her head , and kisseth them , though she be spurned by them . Doth this humble prostration provoke fury ? No , it rather invites mercy . Parcere prostratis scit nobilis ira Leonis : The Lyon of the Tribe of Judah , will spare such Lambs of humiliation ; and in the pastures of consolation ; he will both feed and preserve them . That thunder which dissolves the stubborn mettall , yet spares the yeilding purse : When power and policy have spent their spirits , submission is found the only way of Conquest . The feafull thunder of vengeance is resisted by the soft wool of repentance . 2. Yet hath this blessed grace another disadvantage . Faith , the chief of all the Forces , may be somtimes benighted , through the conglomeration of the clouds condensed by our sins . Hope may be eclipsed , by the interposition of the earth , our worldly imaginations , betwixt us and that great luminary of heaven , the Sun of righteousnesse ; The century of watchful conscience , may be overcome with security . Sin is a subtile enemy , and his father , the Divel wil shew him the opportunity . Now is the time of invasion : seise on them , and cut all their throats . What shal repentance now do , when faith , the great Lady general droops ; and Hope , her Lieutenant general is fainting ? when the whole century is overcome with slumber ? Yes , there is a watchman in the tower of the soul , that doth seldom sleep ; holy Fear . He wakens conscience , conscience cals up faith , faith rouzeth hope , hope cryes aloud to repentance , repentance troops all the spiritual forces , the martial musick gives the alarm , the souldiers are in battel-array , the enemies flie , the mind is at peace , because Gods comforts have delighted the soul . 3. One disadvantage more makes dangerous work for repentance . The troops of faith are routed , one wing of hope is cut off . Yet this conquering Queen of the Viragines , or maiden-graces , alwayes bears up the Rear , and never appeares till the day be almost lost . When those great Commanders , Innocency and Righteousnesse are foiled , and beaten , and have their Queen the soul , in danger to bee taken and slain by sin and Satan , her old adversaries ; Then this Virgo , Virago , that all this while lay in expectation of the event ; this martiall Maid , victorious Repentance comes in with her Reserve , sets upon the conquerors with her fresh forces , rescues the Queen , our soul , puts the great generall Satan to flight , and does impartial execution upon all his souldiers , which be our sins . Thus one grace begets another , by a supernatural generation , til they increase in number and measure , by the Divine inspiration . Faith calls up repentance , repentance brings in pardon and forgivenesse , pardon leads in comfort , and thus , O my God , Thy comforts delight my soul . 4. When God , by the preaching of his law , hath broken up the fallow ground of our hearts , and by the applying of his Gospel hath sown the seed of eternal life in those furrows , he lookes that we should bestow our labour in the watering of this plantation . The ground is his , for he made it : the seed is his , for he gives it : the harvest is his , and he owns it . Yet such is the bounty of his goodness , that he gives his farmers the fruits of it . The rent of that great Landlords glory being truly payed , the product is ours , even the comfort and salvation of our poor souls . All our pains is , but to hook up the weeds , that would hinder the growth of the corn , and dew the furrows with our tears , that it may spring up with chearfulness . But when the reaping-time comes , the whole crop is ours : and we come home singing with joy and thankfulness ; Thy comforts have delighted our souls . When those glorious reapers , the Angels shal bear up our souls to heaven , like sheaves into the barn , we shal sing harvest-home , & glorifie our infinite good God , and our sweetSaviour JesusChrist . To conclude , crosses are but the pursuivants to fetch in repentance : and afflictions , but Gods letters , missive formortification . When we are fallen into some hainous transgressions , we may better say then in our other trouble , this will cost hot water : For so it will indeed : it wil cost the hot waters of our tears from our eyes , or it will cost the warm blood of our hearts . Our godly sorrow for our sins , is like the Pool of Bethesda : when that Angel from heaven , gracious repentance hath troubled the waters , the lazarous soul does but step into them , and is cured . For all our spiritual diseases , this is the remedy , upon which we may safely write , Probatum est . We have made our selves sick by sinning : God is the Physician , and he prescribes : Affliction is the Apothecary , and he prepares : the Medicine is Repentance , and that infallibly cures . It is a broken heart that makes us whole . God loves a true heart , and a clean heart , and an honest heart , and an humble heart : yea and he loves a broken heart too . The broken and contrite heart , O God thou wilt not despise . It is true , that we are bound to love him with our whole heart : but if it be broken with penitential sorrow for sin , he wil heal the fracture , redintegrate the heart , and reaccept it wholly to himself . A contrite heart , broken in peices with sorrow , and pickled up in brinish tears , is a sacrifice that God will not reject . Whosoever hath such a heart , let him make much of it : It is a dish for the king of kings . Sin , Repentance and Pardon , are like to the three vernall months of the yeer , March , April , and May . Sin comes in like March blustering , stormy , and full of bold violence . Repentance succeeds like April , showring , weeping , and full of tears . Pardon follows like May , springing , singing , ful of joys , and flowers . If our hands have been ful of March , with the tempests of unrighteousnesse : our eyes must be ful of April , with the sorrow of repentance : & then our hearts shal be ful of May , in the true joy of forgivenesse . His soul ; as there be no comforts like those of God ; so there is nothing to which comforts are so welcom , as to the soul . The pleasure which the body takes , is but the body , yea scarce the very shadow of pleasure : the soul of pleasure is the pleasure of the soul . There bee many things pleasing to the body , wherein the sanctified soul takes no delight , especially in the day of trouble . In calamity , good nourishments are confortable , good words are comfortable , good friends are comfortable , the Physician is comfortable , the Divine comfortable , a good spouse specially comfortable : but in respect of these comforts , which passe all understanding , we may say of the rest , as Job did to his visitant friends , Miserable comforters are ye all . But blessed are the souls upon whom this Sun of comfort shineth : and happy are those showers of fears and sorrows , that shall be dryed up with such beams of comforts : and blessed be God , the Father of our Lord Jesus Christ , the Father of mercies , and the God of all comfort . To whom , with the Son , and Holy Ghost , be all praise and glory , for ever and ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A26344e-230 a Luk. 2. 13. b Gen. 2. 1. c Pro. 30. 37. d Rev. 6. 16. e Psal. 2. 4. f Rev. 19. 18. g Psa 30. 5. h Ps. 90. 9. i Ps. 36. 7. Job . 6. 4. Ps. 88. 15. 16. Isa. 59. 2. Isa. 63. 10 , a 1 King. 22. 25 ▪ b Jon. 4. 4. c Psal. 79 5. d 2 Sam. 21. 1. e Psa. 73. 7. f Ezek. 16. 42. g Jer. 14. 13. h Ps 92. 10. i Ps. 9. 17. 21. l Psa. 29. 5. m Psa. 18. 7. n Isa 64. 1. o 1 Kin. 19. 11. p Psa. 2 9. q 1 Kin. 14. 10. 11 r Ps. 37. 36. Josh. 6. 17. 21. 1 Sam. 15 3. Gen. 6. 12. 1 Kin. 14. 13. Josh. 6. 17. Isa. 9. 19. Jer. 22. 8. 9. Gen. 18. 32. Jer. 5. 1. Num. 16. 22. Josh 7. 11. 2 Sam. 21. 1. 2 Sam. 21 14 Psa. 65. 12. Pal. 106 30. Nam . 25. 8. Jon. 3. 8. Num. 16. 22. a Psa. 89. 33 b Col. 3. 6. c Psal. 30. 5. d Psal : 103. 9. e Exo. 32. 11. f Isa. 54. 8. g Mic. 7. 8. h John 3. 36. i Pia 99. 8. l Rom. 9. 22. m 1 Cor. 11. 32 n Heb. 12. 11. o Isa. 28. 24 r Isa. 27 7. s Isa. 27. 9. t John 1. 11. a Psa. 106. 30. b Num. 16. 15. c Psal. 65. 2. d Hag. 2. 9. e Rom. 10. 13. f 1 Kin. 2. 17. g Jam. 4. 2. h Josh. 7. 8. i Exo. 32. 10. l 2 Sam. 1. 25. m Lam. 1. 1. n Jam. 5. 18. o Act. 7. 56. r Lam. 3. 44. s Eze. 8. 18. t Joh. 9. 31. u Ps. 66. 18. a Isa. 5. 15. b Lu. 8. 28. Psa. 14 4. Psal. 10. 4. Psa. 1 37. 7. Jam. 3. 10. Joel 2. 14. Mal. 3. 10. Psal. 26. 6. Ps. 141. 2. Cypr. Psal. 109. 7. Psal. 66. 20. Notes for div A26344e-6040 Act. 14. 22. 2 Tim. 3. 12. Cant. 2. 17. Jer. 4. 14. Mat. 5. 4. Chrys. Chrys. Hom. 2. Ad pop. Antioch Gen. 30. 11. Marke 5. 9. Psal. 34. 19. Job 1. 16. Jonah 2. 3. Plura machinatur cor meum uno momento , quam in omnes homines perficere possunt uno anno Hugo l. 3 de Anima . Isa. 23. 7. Psal. 81. 14. Gen. 25. 22. 2 Cor. 7. 5. 2 Cor. 11. 28 Matth. 10. 36. Aug. Psalm 143. 4. Psalm 43. 5. Exo. 14. 4. John 11. 21. Psal. 91. 12. Cant. 8. 4. Amos 6. 4. Matth. 2. 18. Joel 2. 13. Acts 27 8. 1 Sam. 17. 40. Psalm 1. 16. 7. Psal. 66. 76. 2 Chron. 32. 8. 2 Kings 6. 16. Psalm 40. 5. Psalm 68. 1. John 2. 7. Psalm 47. 37. 1. 2. 3 4. 5. 6. 7. 8. 2 Tim. 3. 12 9 Psa. 54. 17 2 Cor. 1. 3. 
A29608	----	Oh! the day, the dreadful and terrible day of God D. B. (Daniel Baker), fl. 1650-1660. This text is an enriched version of the TCP digital transcription A29608 of text R209016 in the English Short Title Catalog (Wing B483). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A29608 Wing B483 ESTC R209016 09288214 ocm 09288214 42609 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29608) Transcribed from: (Early English Books Online ; image set 42609) Images scanned from microfilm: (Early English books, 1641-1700 ; 1299:38) Oh! the day, the dreadful and terrible day of God D. B. (Daniel Baker), fl. 1650-1660. 1 broadside. s.n., [London : 1660] Title from beginning of text. Signed: B.D. Attributed to Daniel Baker by Wing. Bound with another slightly variant edition of same work. Reproduction of original in the Harvard University Library. eng Society of Friends -- Pastoral letters and charges. God -- Wrath. A29608 R209016 (Wing B483). civilwar no Oh! the day, the dreadful and terrible day of God, that lives for ever; ... D. B 1660 765 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2008-07 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion OH ! the Day , the dreadful and terrible Day of God , that lives for ever ; Who may abide the Day of his Vengeance , fierce Wrath and fiery Indignation ? Who can escape the Rod of his sore Displeasure , that with a strong hand is lifted up , in the Day that 's revealed unto Destruction and Perdition of all the Rebellious and Ungodly , that have done despite unto the Eternal Spirit of Grace , and yet hate to be Reformed by the same , which hath strived and appeared to all Men ? Oh! the Day of Vengeance , of the fiery and fierce Wrath of the Almighty , that 's ready to break forth , as a mighty Stream or irresistible Flood : As Wickedness hath desperately and mightily rushed in , and overflowed the Land ; so certainly the Wrath , the Fury , the Vengeance , the Woes , the Plagues of Eternal Judgment , as swiftly are hastening , and ready to be poured forth and executed ; for a Consumption is determined throughout the whole Land , hearken ye that forget God , and know him not as he is Eternal Life , neither obey the Everlasting Gospel : Wo to the Hipocrites and double minded ones , no Hiding-place for you ; Wo to the Drunkards , and Swearers , no Hiding-place for you ; Woes and Vengeance to all ye proud , lustful Ones , that are making Provision for strange Flesh , and setting up Idols in your unclean hearts , and streets , and bowing down your heads and hearts to the same , the works of mens hands , dead Images , Stocks , and dry Trees : Oh! ye hard hearted , cursed Generation , the terrible God , with the breath of his Lips , as a Consuming Fre in his great displeasure , will destroy you from off the face of the Earth , and ye shall be no more ; The mouth of the Lord hath spoken it : Blessed shall they be that yet can find a place of Repentance unto Life , in the same to live for ever : And so my spirit saith , AMEN . B. D. OH ! the Day , the dreadful and terrible Day of God , that lives for ever ; Who may abide the Day of his Vengeance , fierce Wrath and fiery Indignation ? Who can escape the Rod of his sore Displeasure , that with a strong hand is lifted up , in the Day that 's revealed unto Destruction and Perdition of all the Rebellious and Ungodly , that have done despite unto the Eternal Spirit of Grace , and yet hate to be Reformed by the same , which hath strived and appeared to all Men ? Oh! the Day of Vengeance , of the fiery and fiere Wrath of the Almighty , that 's ready to break forth , as a mighty Stream or irresistible Flood : As Wickedness hath desperately and mightily rushed in , and overflowed the Land ; so certainly the Wrath , the Fury , the Vengeance , the Woes , the Plagues of Eternal Judgment , as swiftly are hastening and ready to be poured forth and executed ; for a Consumption is determined throughout the whole Land , hearken ye that forget God , and know him not as he is Eternal Life , neither obey the Everlasting Gospel : Wo to the Hipocrites and double minded ones , no Hiding-place for you ; Wo to the Drunkards , and Swearers , no Hiding-place for you ; Woes and Vengeance to all ye proud , lustful Ones , that are making Provision for strange Flesh , and setting up Idols in your unclean hearts , and streets , and bowing down your heads and hearts to the same , the works of mens hands , dead Images , Stocks , and dry Trees : Oh! ye hard hearted , cursed Generation , the terrible God , with the breath of his Lips , as a Consuming Fire in his great displeasure , will destroy you from off the face of the Earth , and ye shall be no more ; The mouth of the Lord hath spoken it : Blessed shall they be that yet can find a place of Repentance unto Life , in the same to live for ever : And so my spirit saith , AMEN . B. D. 
A29013	----	Of the high veneration man's intellect owes to God, peculiarly for his wisedom and power by a Fellow of the Royal Society. Boyle, Robert, 1627-1691. 1685 Approx. 127 KB of XML-encoded text transcribed from 60 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A29013 Wing B4009 ESTC R10996 11683391 ocm 11683391 48133 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29013) Transcribed from: (Early English Books Online ; image set 48133) Images scanned from microfilm: (Early English books, 1641-1700 ; 15:12) Of the high veneration man's intellect owes to God, peculiarly for his wisedom and power by a Fellow of the Royal Society. Boyle, Robert, 1627-1691. [4], 115 p. Printed by M.F. for Richard Davis ..., London : 1685. Attributed to Robert Boyle. Cf. BM. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Attributes -- Early works to 1800. God -- Worship and love -- Early works to 1800. 2006-05 TCP Assigned for keying and markup 2006-05 Apex CoVantage Keyed and coded from ProQuest page images 2006-07 Jonathan Blaney Sampled and proofread 2006-07 Jonathan Blaney Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion OF THE High Veneration MAN'S INTELLECT OWES TO GOD ; Peculiarly for His Wisedom and Power . By a Fellow of the Royal Society . LONDON , Printed by M. F. for Richard Davis , Bookseller in Oxford . 1685. Advertisements . THe abrupt beginning of the following Paper will not ( 't is hop'd ) be wonder'd at , when 't is declar'd , that the whole Excursion is to be look'd upon as a Fragment of a Discourse , from which , for certain Reasons , it has been separated in its present Form. In which it ought to pass but for a rough Draught , the Nobleness , Sublimity and Sacredness of the Subject , not allowing the Authour to presume , that the first thoughts he committed to Paper about it , might be for good and all parted with by him , till he shall have heedfully revis'd and corrected them ; and left in them as few faults , as the disproportion of so vast and sublime a Subject to his slender abilities , will permit . The loose sheets this Paper consists of , having been written at somewhat distant times and places , and hastily tack'd together ; so that when the latter sheets were penning the former were often not at hand : 't is hop'd that if some few things should chance to be either misplaced or repeated , the fault will be thought venial , and be more easily excused than it could in the Authour's Circumstances be avoided . And lastly ; notice is to be given , that those other long Passages that are included in * Paratheses , may with the Authour's consent ( or rather by his desire ) be skip'd over ; being but Conjectural thoughts , written and inserted for the sake of a Virtuoso , that is a great Friend to such kind of adventurous speculations . OF THE High Veneration Man's Intellect owes to GOD. 1. UPON this Occasion I shall take leave to declare , that 't is not without some Indignation , as well as Wonder , that I see many men , and some of them Divines too , who little considering what God is , and what themselves are , presume to talk of Him and his Attributes as freely and as unpremeditately , as if they were talking of a Geometrical Figure , or a Mechanical Engine . So that even the less Presumptuous discourse , as if the Nature and Perfections of that unparalleled Being , were Objects that their Intellects can grasp ; and scruple not to dogmatize about those Abstruse Subjects , as freely as about other things , that are confessedly within the reach of humane Reason , or perhaps are to be found among the more familiar Objects of Sense . 2. The presumption and inconsiderateness of these men might be manifested by divers Considerations , if I had Leasure to insist on them ; but at present I shall employ but these two ; 1. That 't is probable God may have divers Attributes , and consequently Perfections , that are as yet unknown to us ; and 2ly , That of those Attributes that we have already some Knowledge of , there are Effects and Properties whose Sublimity or Abstruseness surpassing our Comprehension , makes the Divine Cause or Atuhour of them deserve our Highest Wonder and Veneration . 3. To begin with the first of these ; whereas there are two chief ways to arrive at the Knowledge of God's Attributes ; The Contemplation of his Works , and the study of his Word ; I think it may be doubted whether either or both of these , will suffice to acquaint us with all his Perfections . 4. For , first , though Philosophers have rationally deduc'd , the Power , Wisdom and Goodness of God from those Impresses of them that he hath stampt upon divers of his Visible Works ; yet since the Divine Attributes which the Creatures point at , are those whereof themselves have some , though but imperfect , participation , or resemblance : And since the Foecundity ( if I may so speak ) of the Divine Nature is such , that its Excellencies may be participated or represented in I know not how many ways ; how can we be sure that so perfect and exuberant a Being may not have Excellencies , that it hath not expressed or adumbrated in the Visible World , or any parts of it that are known to us ? 5. This will be the more easily granted if we consider , that there are some of those Divine Attributes we do know ; which being Relative to the Creatures , could scarce , if at all , be discovered by such imperfect Intellects as ours , save by the consideration of some things actually done by God. As , supposing that just before the Foundations of the visible World were laid , the Angels were not more knowing than men now are , they could scarce think that there was in God a Power of Creating Matter ( which few , if any at all of the Peripateticks , Epicureans , to omit others of the Ancient Philosophers , seem ever to have dreamt of ) and of producing in it Local Motion , especially considering the puzzleing difficulties that attend the Conception of the very Nature and Being of the one , and of the other . And much less ( as far as we can conjecture ) could the Angels spoken of , have known how the rational Soul and Humane Body act upon one another . Whence it seems probable , that if God have made other Worlds , or rather Vortices , than that which we live in , and are surrounded by , ( as who can assure us that he hath not ? ) he may have displayed in some of the Creatures that compose them , divers Attributes that we have not discover'd by the help of those Works of his that we are acquainted with . But of this more hereafter . 6. I readily grant , ( that I may proceed now to the second Help to acquire the Knowledge of the Divine Attributes ) that the Revelations God hath vouchsafed us in the Holy Scripture ( which we owe to that Spirit which searcheth all things even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Depths of God ) have clearly taught us divers things concerning their adorable Authour , which the mere Light of Nature either would not have shewn us at all , or would have but very dimly discovered to us . But the Scripture tells us indeed , that the Promulgators of the Gospel declared to men the whole Counsel of God ( as far as was necessary for their Salvation ) but never says , that they disclosed to them , the whole Nature of God ; who is said to inhabite an unapproachable Light , which humane Speculations cannot penetrate . Upon which score perhaps it was , that the Jews would have the proper Name of God to be Ineffable , to signify , that his Nature is Incomprehensible . And , though I will not adopt their Opinion , yet I cannot but take notice , that 't is at least no mere Talmudical Tradition , since we find not , that either our Saviour himself , or his Apostles ( who are introduced so frequently making mention of God in the New Testament ) expressed in speaking either to him , or of him , the Nomen Tetragrammaton ( or four-letter'd name ! ) But not to insist on Conjectures ; the Scripture it self that brings so much Light to things Divine , that the Gospel is called Light in the Abstract , the Scripture , I say , informs us , that in this Life we know but in part , and see things but darkly as in a Glass ; and that we are so far from being able to find out God to perfection , as to his Nature and Attributes , that even the ways of his Providence are to us untraceable . 7. These are some of the Considerations that inclined me to think that God may have Attributes that are not known to us . And this Opinion perhaps will appear the more allowable , because of what I am going to add in answer to a weighty Objection . For I know it may be alledged , that besides the two ways I have mentioned of attaining to the knowledge of God's Attributes , there may be a third way preferable to both the others , and that is , by considering the Idea of a Being supremely or Infintiely perfect ; in which Idea it may be alledg'd , that all possible Perfections are contained ; so that no new one can be added to it . But though I readily grant , that this Idea is the most genuine that I am able to frame of the Deity ; yet there may be divers Attributes which though they are indeed in a general way contained in this Idea , are not in particular discovered to us by it . 'T is true that when , by any means whatsoever , any Divine Perfection comes to our Knowledge , we may well conclude , that 't is in a sense comprized in the comprehensive Notion we have of a Being absolutely perfect ; but 't is possible that That Perfection would never have come to our knowledge , by the bare contemplation of that general Idea , but was suggested by Particularities ; so that such Discoveries are not so much deriv'd from , as refer'd to , the Notion we are speaking of . The past Considerations have , I presume , persuaded you , that God may have , as divers Attributes , so divers Excellencies and Perfections , that are not known to us . It will therefore now be seasonable to Indeavour to shew you , that of divers of the Attributes we do know that he hath , we men have but an imperfect knowledge ; especially in comparison of that He has of them . Which is not to be wondred at : since he possesses them in a manner or a degree peculiar to himself , and far transcending that wherein we men possess them , or rather some saint resemblances of them . It would be very unsutable to my intended Brevity , and more disproportionate to my small abilities , to attempt the making this Good by insisting particularly on all the divine Excellencies that we are in some measure acquainted with . I therefore hope it may suffise to instance in a couple of the most known ones ; God's Power , and his Wisedom . Which two I pitch upon , as being those that men are wont to look on as the Principal , and for which they have the greatest admiration and respect , because we are not able to confer them on our selves ; as we think we can divers other Vertues and Perfections . For every man easily believes that he may be as Chaste , as Temperate , as Just , and in a word , as Good , as he pleases ; those Vertues depending on his own will ; but he is sensible that he cannot be as Knowing , as Wise , and as Powerfull , as he would . And thence he not Irrationally concludes , that Power and Wisedom slow from , and Argue , an Excellency and Superiority of Nature or Condition . The Power and Wisedom of God display themselves by what he does in reference both to his Corporeal , and his Incorporeal Creatures . Among the manifold effects of the Divine Power , my intended Brevity will allow me to mention onely two or three , which , though to discerning eyes they be very manifest , are not wont to be very attentively reflected on . The Immense Quantity of Corporeal Substance that the Divine Power provided for the framing of the Universe ; and the great force of the Local Motion that was imparted to it , and is regulated in it . And first ; the vastness of that huge Mass of matter that the Corporeal World consists of , cannot but appear stupendious to those that skilfully contemplate it . That part of the Universe which has been already discovered by Humane eyes , assisted with dioptrical Glasses , is almost unconceiveably Vast : as will be easily granted , if we assent to what the best Astronomers , as well Modern as Ancient , scruple not to deliver . The sixt Stars of the first Magnitude , that to vulgar eyes look but like shining Spangles , are by Artists affirmed to exceed , each of them , above a hundred times in bigness the whole Globe of the Earth : and as little as these twinkling Stars appear to our naked eyes , they do ( which probably you will think strange ) appear much lesser through our Telescopes ; which taking off those false lights that make them look to our maimed Sight as they are wont to be painted , shew them little otherwise than as speeks or Physical points of light . And the Sun , which is granted to be some millions of miles nearer to us than the other sixt Stars are , though it seem at this lesser distance not to be half a foot broad ; is by the generality of Mathematicians believ'd to be above a hundred and threescore times bigger than the Earth . Nay , according to the more recent calculations of some more accurate Modern Artists , 't is estimated to be eight or ten thousand times as big as the Terraqueous Globe , and by farther Observation may perhaps be found yet much vaster . And it plainly appears by the Parallaxes and other proofs , that this Globe of Earth and Water that we Inhabit , and often call the World ; though it be divided into so many great Empires , and Kingdoms , and Seas , and though according to the received Opinion it be 5400 German leagues in Circuit , and consequently contain 10 , 882 , 080 , 000. Cubick miles in solid measure , and according to the more modern observations have a greater Circumference ( amounting to above 26000 miles : ) yet this Globe , I say , is so far from being for its bulk , a considerable part of the Universe , that without much Hyperbole we may say that 't is in comparison thereof but a Physical point . Nay those far greater Globes , of the Sun and other fixt Stars , and all the solid masses of the World to boot , if they were reduced into one , would perhaps bear a less proportion to the fluid part of the Universe , than a Nut to the Ocean . Which brings into my mind the sentence of an Excellent modern Astronomer , that the Stars of the Skie , if they were crouded into one Body and placed where the Earth is , would , if that Globe were placed at a fit distance , appear to us no bigger than a Star of the first Magnitude now does . And after all this I must remind you , that I have been hitherto speaking but of that part of the Corporeal Universe that has been already seen by us . And therefore I must add that as vast as this is , yet all that the eye , even when powerfully promoted by prospective Tubes , hath discovered to us , is far from representing the World of so great an Extent , as I doubt not but more perfect Telescopes hereafter will do . And even then the visible part of the World will be far enough from reaching to the bounds of the Vniverse : to which the Cartesians and some other modern Philosophers will not allow men to set any ; holding the Corporeal World to be ( as they love to speak ) Indefinite , and beyond any bounds assignable by us men . 8. From the vast extent of the Universe , I now proceed to consider the stupendious quantity of local Motion , that the Divine power has given the parts of it , and continually maintains in it . Of this we may make some estimate by considering with what velocity some of the greater bodies themselves are mov'd , and how great a part of the remaining bodies of the Universe , is also , though in a somewhat differing way , indow'd with motion . As for the first of these ; the least velocity that I shall mention , is that which is afforded by the Copernican Hypothesis : since according to that 't is the Earth that moves from West to East about its own Axis ; ( for it s other motions concern not this discourse ) in four and twenty hours . And yet this Terraqueous Globe which we think so great that we commonly call it the World , and which , as was lately noted , by the recenter computations of Mathematicians is concluded to contain six or seven and twenty thousand miles in Circuit ; some part of this Globe , I say , moves at such a rate , that the learned Gassendus confesses , that a point or place , situated in the Aequator of the Earth , does in a second minute move about two hundred Toises or Fathoms ; that is , twelve hundred feet : so that a Bullet when shot out of a Cannon , scarce slies with so great a Celerity . 9. But , as I was saying , the motion of the Earth is the least swift that I had to mention ; being indeed scarce comparable to the velocity of the fixt Stars ; if , with the generality of Astronomers , we suppose them to move in four and twenty hours about the Earth . For supposing the distance assign'd by the famous Tycho ( a more accurate Observer than his Predecessours ) between us and the Firmament to be fourteen thousand semediameters of the Earth , a fixt Star in the Aequator , does , as Mullerius calculates it , move 3153333 miles in an hour , and consequently in a minute of an hour , fifty two thousand five hundred fifty five miles , and a second ( which is reckon'd to be near about a single pulsation or stroke of the artery of a healthy man ) 875 miles : which is about , if not above , three thousand times faster than a Cannon bullet moves in the Air. 'T is true that according to the Ptolomean Hypothesis , a fixt Star in the Aequinoctial doth in a second move at most but three semediamiters of the Earth ; but according to the learned and diligent Ricciolus , this velocity ( of our fixt Stars ) is fifty times greater than in the Ptolomean Hypothesis ; and threescore and ten times greater than in the Tichonian Hypothesis . For according to Ricciolus , such a fixt Star as we speak of , moves in a second minute ( or one beating of the pulse ) 157282 German leagues which amount to six hundred twenty nine thousand one hundred twenty eight English miles . And now I shall add ( what possibly you have not observ'd ) that That portion of the Universe which commonly passes for quiescent , and yet has motion put into it ; is so great , that for ought I know , the quantity of motion distributed among these seemingly quiescent bodies , may equall if not exceed the quantity of motion the first Mover has communicated to the fixt Stars themselves , though we suppose them whirl'd about the Earth with that stupendious swiftness that the Ptolemeans and Tychonians attribute to them . For I reckon that the fixt Stars and Planets , or if you please , all the mundane Globes , whether lucid or opacous , of which last sort is the Earth , do all of them together bear but a small proportion to the Interstellar part of the Vniverse . And though I should allow all these Globes to be solid , notwithstanding that it can scarce be prov'd of any of them ; and the Cartesians think the Sun ( which they take to be a fixt Star , and therefore probably of the same Nature with the rest ) to be extremely fluid : though I should , I say , grant this ; yet it must be confess'd , that each of these solid Globes swims in an ambient fluid of very much greater extent than it self is . So that the fluid portion of the Universe will in bulk almost incomparably exceed the solid . And if we consider what is the Nature of a fluid body , as such we shall find that it consists in having it's minute parts perpetually and variously mov'd , some this way and some that way ; so that though the whole body of a liquor seems to be at rest , yet the minute parts that compose that liquor , are in a restless motion ; continually shifting places amongst themselves , as has been amply shewn in a late Tract intituled , the History of Fluidity and Firmness . 10. And because the quantity of motion shar'd by the Corpuscles that compose fluid bodies is not usually reflected on even by Philosophers ; 't will not be here amiss to add that how great and vehement a motion the parts of fluid bodies ( perhaps when the Aggregates of those particles appear quiescent ) may be endowed with , we may be assisted to guess , by observing them when their ordinary Motions happen to be disturb'd , or to be extraordinarily excited by fit conjunctures of circumstances . This may be observed in the strange force and effects of boisterous Winds and Whirlewinds , which yet are but Streams and Whirlepools of the invisible Air , whose singly insensible parts are by accidental causes determined to have their Motion made either in a streight or almost streight-line , or as it were about a common Centre . But an instance much more conspicuous may be afforded by a Mine charged with Gunpowder ; where the flame or some subtile Aethereal substance that is always at hand in the Air , though both one and the other of them be a fluid body , and the powder perhaps be kindled but by one spark of fire , exerts a Motion so rapid and furious , as in a trice is able to toss up into the Air , whole houses and thick Walls ; together with the firm soil , or perchance solid Rocks , they were built upon . 11. But since the velocity of these discharged flames may be guess'd at , by that which the flame of Gunpowder impresses on a Bullet shot out of a well charg'd Gun , which the diligent Mersennus , who made several trials to measure it , defines to be about 75 toises , or fathoms ( that is , 450 foot ) in a Second , being the 60th part of a Minute : if we admit the probable Opinion of the Cartesians , that the Earth and divers other Mundane Globes , as the Planets , are turn'd about their own Axes by the Motion of the respective Aethereal Vortices or Whirlepools , in which they swim , we shall easily grant that the Motion of the Celestial Matter that moves , for instance , upon the remote Confines of the Earths Vortex , is by a vast excess more rapid than that of the surface of the Earth . And yet we formerly observ'd , that a place situated under the Aequator does ( if the Earth turns about its own Axis ) move as swiftly as a Bullet shot out of a Cannon . But if we chuse rather the Tychonian Hypothesis , which makes the Firmament with all the vast Globes of Light that adorn it to move about their common Centre in 24 hours , the Motions of the Celestial Matter must be allowed a far greater , and indeed a scarce imaginable rapidity . These things are mention'd , that we may have the more enlarg'd Conceptions of the Power as well as Wisedom of the Great Creator , who has both put so Wonderfull a quantity of Motion into the Universal Matter and maintains it therein , and is able , not onely to set bounds to the raging Sea , and effectually say to it , Hitherto shalt thou come , and no farther , and here shall thy proud Waves be stay'd , but , ( what is far more ) so to curb and moderate those stupendiously rapid Motions of the Mundane Globes and intercurrent Fluids , that neither the unwealdiness of their Bulk , nor Celerity of their Motions , have made them exorbitate or fly out , and this for many Ages ; during which no Watch for a few hours , has gone so regularly . The Sun , for instance , moving without swerving , under the same Circular Line that is call'd the Ecliptick . And if the Firmament it self , whose Motion in the vulgar Hypothesis is by much the most rapid in the World , do fail of exactly completing its revolution in 24 hours , that retardation is so regulated that since Hipparchus's time , who liv'd 2000 years ago , the first Star in Aries , which was then near the beginning of it , is not yet come to the last degree of that Sign . 12. After what hath been discoursed of the Power of God , it remains , that I say something about his Wisedom , that being the Attribute to which those that have elevated understandings , are wont to pay the Highest Veneration , when they meet it even in Men , where yet 't is still but very Imperfect . The Wisedom of God which Saint Paul somewhere justly styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , manifold or multifarious , is express'd in two differing manners or degrees . For sometimes it is so manifestly display'd in familiar Objects , that even superficial and almost careless Spectators may take notice of it . But there are many other things wherein the Treasures of Wisedom and Knowledge may be said to be hid ; lying so deep that they require an Intelligent and attentive Considerer to discover them . But though I think I may be allowed , to make this distinction , yet I shall not solicitously confine my self to it ; because in several things both these Expressions of the Divine Wisedom , may be clearly observ'd . Those Objects of this Wisedom that we shall at this time consider are of two sorts , the material and visible , and the invisible and immaterial Creatures of God. In the First of these , whose aggregate , or collection makes up the Corporeal World , commonly , call'd Vniverse , I shall briefly take notice , of the excellent Contrivance of particular bodies ; of the great variety , and consequently number , of them ; of their Symmetry , as they are parts of the World ; and of the connexion and dependance they have in relation to one another . And though under the two first of these heads , I might as well as under the other two , take notice of many inanimate bodies , as well as of those that are endowed with vegetative and sensitive Souls ( as Naturalists commonly call them ; ) yet for Brevities sake I shall here take notice onely , of that more perfect sort of living Creatures that we call Animals . 13. I. The contrivance of every Animal , and especially of a Humane Body , is so curious and exquisite , that 't is almost impossible for any Body , that has not seen a dissection well made and Anatomically considered , to imagine or conceive how much excellent Workmanship is display'd in that admirable Engine . But of this having discours'd elsewhere more fully , I shall here onely tell you in a word ( and 't is no Hyperbole ) that as St. Paul said on another occasion . That the foolish things of God are wiser than Men , and the weak things of God stronger than Men. So we may say , that the meanest living Creatures of God's making , are far more wisely contrived , than the most excellent pieces of workmanship that Humane heads and hands can boast of . And no Watch nor Clock in the World , is any way comparable for exquisiteness of Mechanism , to the body of even an Ass or a Frog . 14. II. But God's Wisedom is recommended as well by the Variety , and consequently the Number of the kinds of living Creatures , as by the Fabrick of each of them in particular . For the skill of Humane Architects and other Artists is very narrow , and for the most part limited to one or to a few sorts of contrivements . Thus many an Architect can build a House well , that cannot build a Ship : and ( as we daily see ) a man may be an excellent Clock-maker , that could not make a good Watch , and much less contrive well a Fouling-piece , or a Wind-mill . 15. But now the Great Author of Nature has not onely created four Principal sorts of living Engins , namely Beasts , Birds , Fishes and Reptiles ; which differ exceedingly from one another , as the several Regions or Stages where they were to act their parts , required they should do ; but under each of these comprehensive Genders are compriz'd I know not how many subordinate Species of Animals , that differ exceedingly from others of the same kind , according to the Exigency of their Particular Natures . For not onely the Fabrick of a Beast ( as a Lion ) is very differing from that of a Bird , or a Fish , ( as an Eagle or a Whale ; ) but in the same Species the Structure or Mechanism of particular Animals is very unlike . Witness the difference between the Parts of those Beasts that chew the Cud , and those that do not ; and between the Hog and the Hare , especially in their Entrals ; and so between a Parrot and a Batt , and likewise between a Whale , a Star-fish , a Lobster , and an Oyster , ( to mention now no other Instances . ) And if with divers Philosophers both Ancient and Modern , we admit Vegetables , into the rank of living Creatures ; the Number of these being so great , that above six thousand kinds of Vegetables were many years ago reckon'd up ; the manifold displays of the Divine Mechanism , and so of its Wisedom , will by that great Variety of living Engins , be so much the more conspicuous . 16. III. That which much enhances the excellent Contrivances to be met with in these Automata , is the Symmetry of all the various parts that each of them consists of . For an Animal , though consider'd in his state of Intireness , he is justly look'd upon as one Engine ; yet really this total Machine ( if I may so call it ) is a complex thing made up of several Parts , which consider'd separately may pass each of them for a subordinate Engine excellently sitted for this or that Particular Use . As an Eye is an admirable Optical Instrument to enable a Man to see ; and the Hand is so well fram'd for a multitude of Mechanical uses , that Aristotle thought sit to call it the Organ of Organs , ( or Instrument of Instruments . ) It ought therefore highly to recommend the Wisedom of the Great yotser hakkol Former of all things ( as the Scripture styles him , ) that he has so fram'd each Particular part of a Man ( or other Animal , ) as not to let the skill bestowed on that , hinder him from making that part or member it self , and every other , neither bigger nor less , nor ( in a word ) otherwise constituted , than was most expedient for the completeness and welfare of the whole Animal . Which manifests that this Great Artist had the whole Fabrick under his Eye at once ; and did at one View behold all that was best to be done , in order to the completeness of the whole Animal , as well as to that of each member and other part , and admirably provided for them both at once . Whereas many an excellent Artificer , that is able to make a single Engine very complete , may not be able to make it a Commodious part of a Complex or Aggregate of Engins . As 't is not every one that can make a good Pump , that can make a good Ship pump ; nor every Chymist that can build an Oven for a Bake house , that can make one fit to be set up in a Ship : and we see that our Pendulum Clocks , that are moved with weights , and go very regularly a-shore , cannot yet be brought to perform their Office ( of constantly measuring of time ) when set up in a sayling Ship. 17. IV. The fourth way by which God manifests his Wisedom in his Corporeal Creatures , is , their mutual usefulness to one another , in a relation either of dependency or of coordination . This serviceableness may be considered , either as the parts of the Animal have a relation to one another , and to the whole body they make up ; or as intire and distinct bodies have reference to or dependency on each other . To the first sort of utility belong the uses of the parts of the Humane body , for instance ; which are so fram'd , that besides these publick Offices or Functions that some of them exercise for the good of the whole , as the Stomach for concocting aliments , the Brain for supplying Animal spirits to move the limbs , and other parts , the Kidneys to separate the superfluous Serum of the Bloud ; there are many other particular parts that have that subserviency to one another , that no despicable portion of the Books of Anatomy is employ'd in the mention of them . And divers Consents of parts , and utilities that accrue from one to the other , are farther discovered by Diseases , which primarily affecting one part or member of the Body , discover that this or that other part has a dependance on it , or a particular relation to it , though perhaps not formerly taken notice of . To the second part of utility belong those parts that discriminate the Sexes of Animals , which ( parts ) have such a relation one to another in the Male and the Female , that 't is obvious they were made for the conjunction of both in order to the propagation of the Species . I cannot here spend time to consider the fitness of the Distance and Situation of the Sun , the obliquity of its Motion under the Ecliptick , and ( especially ) the compensations that Nature makes by one thing for another , the excess of whose qualities would else be noxious to men , as the great heats and dryness that reign in many parts of the Torrid Zone and some neighbouring Climates , would render those Countries barren and uninhabitable , as the Ancients thought them , if they were not kept from being so , by the Etesians and the Trade-winds , which blow regularly ( though not always the same way ) for a great part of the hottest seasons of the Year , and are assisted by the length of the Nights , by the Copious and lasting Rains that fall at set times , by the greatness of the Rivers , ( some of them periodically overflowing their banks to great distances ) and by the winds that in many places blow in the Night from the Land Seaward , and in the Morning from the Sea towards the Land ; for these , and some other such things , do so moisten and refresh the Ground , and contemperate the Air , that in many of those Climates which the Ancients thought parch'd up and uninhabitable , there are large Kingdoms and Provinces that are both fruitfull and Populous , and divers of them very pleasant too . But as I was saying , I cannot stay to prosecute what might be represented to shew the usefulness of many of God's other sensible works to the Noblest kind of them Men. But I shall rather content my self by adding a few lines , to point farther at the reference that God has been pleas'd to make many other things have to the welfare of Men and other Animals ; as we see that according to the usual course of Nature , Lambs , Kids , and many other living Creatures , are brought into the World at the Spring of the Year ; when tender Grass and other Nutritive plants are provided for their food . And the like may be observ'd in the production of Silk-worms , whose Eggs according to Natures institution , are hatch'd when Mulbury Trees begin to Bud , and put forth those leaves whereon these pretious insects are to feed ; the aliments being tender whilst the Worms themselves are so , and growing more strong and substantial , as the Insects increase in Vigour and Bulk . 18. There is one thing , which though it might perhaps have been more properly brought in before , must not here be pretermitted . For besides what was lately said of the excellent Fabrick of the bodies of Men and other Animals , we may deservedly take notice how much more wonderfull than the structure of the grown body must be the contrivance of a Semen Animatum : since all the future parts , ( solid as well as soft , ) and the functions , and many of the Actions ( and those to be variable pro re nata ) of the Animal to be produc'd , must be durably delineated , and as it were couch'd in a little portion of matter , that seems Homogeneous , and is unquastionably sluid . And that which much increases the Wonder , is , that one of these latent impressions or powers , namely the Plastick , or Prolifick , is to lye dormant perhaps above thirty or forty Years , and then to be able to produce many more such Engins as is the Animal it self . [ I have hitherto , among the Corporeal Works of God , taken notice onely of those Productions of his Power and Wisedom that may be observ'd in the visible World. So that I may be allowed to consider farther , that not onely the Peripateticks , but the generality of other Philosophers , believe the World to be finite : and , though the Cartesians will not say it is so , but chuse rather to call it indefinite , yet as it is elsewhere shewn , their Opinion is rather a well meant piece of modesty , than a strict truth . For in reality , the World must every way have bounds , and consequently be finite , or it must not have bounds , and so be truely boundless , or , ( which is the same thing in other terms ) infinite . And if the World be bounded , then those that believe a Deity , to whose Nature it belongs to be of infinite Power , must not deny that God is , and still was , able to make other Worlds than this of ours . And the Epicureans , who admitted no Omnipotent Maker of the World , but substituted Chance and Atomes in his Stead , taught that by reason the causes sufficient to make a World , that is Atomes and Space , were not wanting ; Chance has actually made many Worlds , of which ours is but one ; and the Cartesians must , according to their Doctrine of the Indefiniteness of Corporeal Substance , admit that our visible World , or if they please , Vortex , by which I mean the greatest extent our eyes can reach to , is but a part , and comparatively but a very small one too , of the whole Vniverse : which may extend beyond the utmost Stars we can see , incomparably farther than those remotest visible bounds are distant from our Earth . Now if we grant with some modern Philosophers , that God has made other Worlds besides this of ours , it will be highly probable that he has there display'd His manifold Wisedom , in productions very differing from those wherein we here admire it . And even without supposing any more than one Universe : as all that portion of it that is visible to us , makes but a part of that vastly extended aggregate of bodies : So if we but suppose , that some of the Celestial Globes , whether visible to us , or plac'd beyond the reach of our sight , are peculiar Systemes , the consideration will not be very different . For since the fix'd Stars are many of them incomparably more remote than the Planets , 't is not absurd to suppose that as the Sun , who is the fix'd Star nearest to us , has a whole Systeme of Planets that move about him , so some of the other fix'd Stars may be each of them the Centre , as it were , of another Systeme of Celestial Globes : since we see that some Planets themselves , that are determined by Astronomers to be much inferiour in bigness to those fix'd Stars I was speaking of , have other Globes that do as it were depend on them , and move about them ; as , not to mention the Earth that has the Moon for its Attendant , nor Saturn that is not altogether unaccompanied , 't is plain that Jupiter has no less than four Satellites that run their Courses about Him. And 't is not to be pretermitted , that none of these lesser and secondary Planets , ( if I may so call them ) that moves about Saturn and Jupiter is visible to the naked eye , and therefore they were all unknown to the Ancient Astronomers , who liv'd before the invention of Telescopes . Now , in case there be other Mundane Systemes ( if I may so speak ) besides this visible one of ours , I think it may be probably suppos'd that God may have given peculiar and admirable instances of His inexhausted Wisedom in the Contrivance and Government of Systemes , that for ought we know may be fram'd and manag'd in a manner quite differing , from what is observ'd in that part of the Universe that is known to us . For besides that here on Earth the Loadstone is a Mineral so differing in divers affections , not onely from all other Stones , but from all other bodies , that are not Magnetical , that this Heteroclite Mineral scarce seems to be Originary of this World of ours , but to have come into it , by a remove from some other World or Systeme ; I remember that some of the Navigators that discovered America , took notice that at their first coming into some parts of it , though they found great store of Animals and Plants , yet they met with few of the latter , and scarce any of the former , of the same Species with the living Creatures of Europe . 19. Now in these other Worlds ; besides that we may suppose that the Original Fabrick , or that Frame into which the Omniscient Architect at first contriv'd the parts of their matter , was very differing from the structure of our Systeme ; besides this , I say , we may conceive that there may be a vast difference betwixt the subsequent Phoenomena , and productions observable in one of those Systemes , from what regularly happens in ours , though we should suppose no more , than that two or three Laws of Local Motion may be differing in those unknown Worlds , from the Laws that obtain in ours . For if we suppose , for instance , that every entire Body , whether simple or compounded , great or small , retains always a motive Power , ( as Philosophers commonly think that the Soul does , when it has mov'd the Humane Body ; and as the Epicureans and many other Philosophers think all Atomes do , after they have impell'd one aonther ) this power of exciting Motion in another Body , without the Movents loosing its own , will appear of such moment to those that duely consider , that Local Motion is the first and chiefest of the second causes that produce the Phoenomena of Nature : that they will easily grant that these Phoenomena must be strangely diversifyed , by springing from principal causes so very differingly qualifyed . Nor ( to add another way of varying Motion ) is it absurd to conceive , that God may have created some parts of matter to be of themselves quiescent , ( as the Cartesians and divers other Philosophers suppose all matter to be in its own Nature , ) and determin'd to continue at rest till some outward Agent force it into Motion : and yet that He may have endow'd other parts of the matter , with a Power like that which the Atomists , ascribe to their Principles , of restlesly moving themselves , without loosing that power by the motion they excite in quiescent bodies . And the Laws of this propagation of Motion among bodies , may be not the same with those that are established in our World : so that but one half , or some lesser part , ( as a third , ) of the Motion that is here communicated from a body of such a bulk and velocity , to another it finds at rest , or slowlier mov'd than it self , shall there pass from a Movent to the body it impells ; though all circumstances , except the Laws of Motion , be suppos'd to be the same . Nor is it so extravagant a thing , as at first it may seem , to entertain such suspicions as these . For in the common Philosophy , besides that the Notion and Theory of Local Motion are but very imperfectly propos'd , there are Laws or Rules of it well , not to say at all , establish'd . 20. And as for the Cartesian Laws of Motion , though I know they are received by many learned Men , yet I suspect that it is rather upon the Authority of so famous a Mathematician as Des-Cartes , than any convictive evidence , that accompanies the Rules themselves : since to me ( for Reasons that belong not to this Discourse , ) some of them appear not to be befriended either by clear experience , or any Cogent Reason . And for the Rule that is the most usefull , namely that which asserts , That there is always the same quantity of Motion in the World ; every Body that moves another , loosing just as much of its own as it produces in the other : the proof he offers , being drawn from the Immutability of God , seems very Metaphysical , and not very cogent to me ; who fear that the Properties and Extent of the Divine Immutability , are not so well known to us Mortals , as to allow Cartesius to make it in our present case , an argument à priori . And à posteriori I see not how the Rule will be demonstrated : since , besides that it may be questioned whether 't is agreeable to experience in divers instances that might be given of communicated Motions here below ; I know not what experience we have of the Rules by which Motion is propagated in the Heavenly Regions of the World , among all the Bodies , that make up the Aetherial , ( which is incomparably the greatest ) part of the Universe . So that the truth of the Cartesian Rules being evinc'd neither à priori , nor à posteriori ; it appears not why it should be thought unreasonable to imagine , that other Systemes may have some peculiar Laws of Motion ; onely because they differ from those Cartesian Rules , whereof the greatest part are , at least undemonstrated . ] 21. But though , if we allow of Suppositions and Conjectures , such as those lately mention'd , that are at least not absurd ; they may conduce to amplify some of our Idea's of Divine things ; yet we need not fly to Imaginary ultra mundane Spaces , to be convinc'd that the Effects of the Power and Wisedom of God , are worthy of their Causes , and not near adequately understood by us ; if with sufficient attention we consider that innumerable multitude , and unspeakable variety of bodies , that make up this vast Universe . For , there being among these a stupendious number , that may justly be look'd upon as so many distinct Engins , and many of them very complicated ones too , as containing sundry subordinate ones : to know that all these , as well as the rest of the Mundane matter , are every moment sustain'd , guided and govern'd , according to their respective Natures , and with an exact regard to the Catholick Laws of the Universe ; to know , I say , that there is a Being that doeth this every where and every moment , and that manages all things without either aberration or intermission ; is a thing , that if we attentively reflect on , ought to produce in us , for that Supreme Being that can doe this , the highest Wonder , and the lowliest Adoration . The Epicureans of old did with some colour of reason , as well as with much confidence , urge against the Belief of a Divine Providence , that 't is unconceivable , and therefore incredible ; That the Gods should be sufficient for such differing and distracting employments , as , according to the exigencies of Natures works , to make the Sun shine in one place , the Rain shower down in another , the Winds to blow in a third , the Lightening to flash in a fourth , the Thunderbolts to fall in a fifth ; and in short , other bodies to act and suffer according to their respective Natures . Wherefore we , that upon good grounds believe that God really does , what these Philosophers thought impossible to be done , by any Agents whatsoever , are much wanting in our duty if we do not admire an Al-pervading Wisedom , that reaches to the utmost extent of the Universe , and actually performing what Philosophers profess'd they could not so much as conceive , highly merits that those difficulties which they thought insuperable , and so , a sufficient excuse for their unbelief , should be a powerfull motive to our veneration , of that transcendent Wisedom , that without any trouble surmounts them . 22. We have seen some displays of God's Wisedom as well as Power , by what we have observ'd in his Corporeal Works . But 't will be easily granted , that some of the Divine Perfections , could not be so well express'd or Copied upon Corporeal creatures , as upon the Rational and immaterial soul of Man , and other Intellectual Beings : as the picture of an Apple or a Cherry , or the character of a Number , is not capable of receiving or containing so much of an excellent Painter's skill , as he may exhibite in a Piece wherein the passions of the mind , and the Laws of Opticks , and of decency , may be fully express'd . And it may well be presum'd , that if we were as familiarly acquainted with God's Incorporeal creatures as we are with his visible ones , we should perceive , that as Spirits are incomparably more Noble than bodies ; so the Divine Wisedom employ'd in the Government and Conduct of them , is more glorious than that which we justly admire in the frame and management of his Corporeal Works . And indeed let a Portion of Matter be never so fine , and never so well contriv'd , it will not be any more than an Engine devoid of Intellect and Will , truely so call'd , and whose excellency , as well as its distinction from other bodies even the grossest and imperfectest , can consist but in Mechanical affections , such as the size , shape , motion and connexion of its parts : which can neither excite themselves into motion , nor regulate and stop the motion they once are in . Whereas true Spirits , ( by which I here mean immaterial Substances , ) have by God's Appointment belonging to their Nature , Understanding , Will , and an Internal Principle , both of acting so and so , and of Arbitrarily ceasing from action . And though God , as the Sole Creator of all Substances , has , and if He please may exercise , an absolute Dominion over all his Creatures , as well Immaterial as Corporeal ; yet since He has thought fit to govern Spirits according to the Nature He has given them , ( which Comprehends both Understanding and Will ; ) to create such Intelligent Free , and Powerfull Beings , as good and bad Angels , ( to say nothing now of men ) and to govern them on those Terms so as effectually to make them ( however they behave themselves , ) Instruments of His Glory , which multitudes of them do as subtily , as obstinately oppose ; to doe these things , I say , requires a Wisedom and Providence , transcending any that can be display'd in the formation and management of merely Corporeal Beings . For inanimate Engins may be so contriv'd , as to Act but as we please , whereas Angels and Humane Souls are endow'd with a freedom of acting , in most cases , as themselves please . And 't is far easier for a skilfull Watch-maker , to regulate the Motions of his Watch than the affections and actions of his Son. 23. And here give me leave to consider , that Angels whether good or bad , are very Intelligent and active Beings ; and that each of them is endowed with an Intellect capable of almost Innumerable Notions , and degrees , or variations of knowledge , and also with a Will , capable of no less numerous Exertions or Acts ; and of having various Influences upon the Understanding , as ( on the other side ) it is variously affected by the Dictates of it . So that , ( to apply this consideration to my present purpose ) each particular Angel being successively capable of so many differing Moral States ; may be look'd upon , as , in a manner , a distinct Species of the Intellectual kind . And the government of one Daemon , may be as difficult a work , and consequently may as much declare the Wisedom and Power of God , as the government of a whole Species of inanimate bodies , such as Stones or Metals : whose Nature determines them to a strict conformity to those primordial Laws of Motion , which were once settled by the great Creatour , and from which , they have no Wills of their own to make them swerve . The Scripture tells us , that in the Oeconomy of Man's Salvation , there is so much of the manifold Wisedom of God express'd , that the Angels themselves desire to pry into those mysteries . When our Saviour , having told his Apostles that the day and hour of his future coming to Judgment ( whether of the Jewish Nation or the World , I now enquire not ) was not then known to any ; subjoyns , no , not to the Angels of Heaven , but to his Father onely : he sufficiently intimates them to be endowed with excellent Knowledge , Superiour to that of Men : and that perhaps may be one of the Reasons why the Scripture styles them Angels of Light. It also teaches us that the good Angels are vastly numerous , and that as they are of differing Orders ▪ some of them being Arch-Angels , and some Princes of particular Empires or Nations : so that God assigns them very differing and important Employments both in Heaven and in Earth ; and sometimes such as oblige them , in discharge of their respective Trusts , to endeavour the carrying on of Interfering designs . The same Scripture by speaking of the Devil and his Angels , and of the Great Dragon that drew down with his Tail the third part of the Stars from Heaven to Earth , and by mentioning a whole Legion of Devils that possessed a single Man ; and by divers other passages that I shall not now insist on , giving us ground to conclude , that there is a Political government in the kingdom of darkness ; that the Monarch of it is exceeding powerfull , whence he is styl'd the Prince of this World , and some of his officers have the titles of principalities , powers , rulers of the darkness of this World , &c. that the subjects of it are exceeding numerous ; that they are desperate enemies to God and Men , whence the Devil is styl'd the Adversary , the Tempter , and a Murtherer from the beginning ; that they are very false and crafty , whence the Devil is call'd the Father of Lies , the Old Serpent ; and his strategems are styl'd the Wiles , and Depths of Satan ; that their malice is as active and restless , as 't is great , whence , we are told that our Adversary the Devil walks about like a roaring Lion , seeking whom he may devour . These things being taught us in the Scripture it self , though I shall not now add any of the Inferences that may be drawn from them to my present purpose , we may rationally suppose , that if we were quick-sighted enough to discern the Methods of the Divine Wisedom in the Government of the Angelical and of the Diabolical Worlds , or great Communities , if I may so call them ; we should be ravish'd into admiration how such Intelligent , Free , Powerfull , and Immortal Agents ▪ should be without violence offer'd to their Nature , made in various manners to conspire to fulfill the Laws , or at least accomplish the Ends , of that great Theocracy , that does not alone reach to all kinds of bodies , to Men , and to this or that rank of Spirits , but comprises the whole Creation , or the great Aggregate of all the Creatures of God. And indeed to make the voluntary , and perhaps the most crafty actions of evil Men , and of evil Spirits themselves , subservient to his Wise and Just Ends ; does no less recommend the Wisedom of God , than it would the skill of a Shipwright and Pilot , if he was able to contrive and steer his Ship , so , as to sail to his designed Port , not onely with a side-wind , or very near a wind , as many doe ; but with a quite contrary wind , and that a tempestuous one too . 24. Perhaps you will think it allowable , that on this Occasion I antedate what in due time will infallibly come to pass ; and now briefly take some notice , as if it were present , of the diffused and illustrious manifestation of the Divine Wisedom , ( as well as Justice and Mercy , ) that will gloriously appear at the day of the general Judgment , when every good Christians eyes shall be vouchsafed a much larger prospect than that which his Saviour himself had , when he survey'd in a trice , and as it were at one view , all the Kingdoms of the World ; and shall behold a much more numerous ( not to say numberless ) Assembly , than that which is said to have consisted of all People , Nations and Languages , that flock'd in to the Dedication of Nebuchadnezar's Golden Image . At that great decretory Day , when the whole Off-spring of Adam , shall by the loud voice and trumpet of the Arch-Angel be call'd together , from the remotest Ages and the distantest Climates in the World : when , I say , besides the faln Angels , all the Humane Actours that ever liv'd , shall appear upon the Stage at once : when the dead shall be rais'd , and the Books shall be open'd : ( that is , the Records of Heaven and of Conscience ) Then the Wisedom of God will shine forth in its Meridian lustre , and its full splendour . Not onely the Occurrences that relate to the lives and actions of particular Persons , or of private Families , and other lesser Societies of Men ; will be there found not to have been overlook'd by the Divine Providence ; but the Fates of Kingdoms and Commonwealths , and the Revolutions of Nations and of Empires , will appear to have been order'd and over-rul'd by an incomparable Wisedom . And those great Politicians , that thought to out-wit Providence , by their refin'd subtilties , shall find themselves taken in their own craftiness ; shall have their deepest Counsels turn'd into foolishness ; and shall not be able to keep the amaz'd World from discovering , that whilst they thought they most craftily pursu'd their own Ends , they really accomplish'd God's . And those subtile Hypocrites that thought to make pretended Religion the Instrument of their Secular Designs , shall find those Designs both defeated , and made truly subservient to that advancement of Religion , which they really never aim'd at . 25. To employ and keep in Order a very complicated Engine , such as the famous Strasburg's Clock , or a Man of War , though all the parts of it be inanimate and devoid of purposes and ends of their own , is justly counted a piece of skill . And this Task is more difficult , and consequently does recommend the conduct of the Performer , in proportion to the intricate structure , and the number of pieces whereof the Engine consists . At which rate how astonishing and ravishing will appear that Wisedom and Providence that is able to Guide and Over-rule many thousand Milions of Engins endow'd with Wills , so as to make them all be found in the final Issues of things , subservient to purposes worthy of Divine Providence , Holiness , Justice and Goodness . In short , when all the Actours that had their parts in this World , shall appear at once upon the Stage ; when all Disguises shall be stript off , all Intrigues discover'd , all hearts and Designs laid open , then to find that this whole amazing Opera , that has been acting upon the face of the Earth , from the beginning to the end of Time , has been so contrived and carried on by the Great Authour of the World and of Men , that their innumerably various actions , and cross designs are brought , ( commonly without , and often against their wills , ) to conspire to the accomplishment of a Plot worthy of God ; will appear an Effect of so vast and so allpervading a Wisedom , as Humane Intellects will admiringly confess , that nothing but a Divine and Omniscient One could compass . 26. 'T is like you may have taken notice , that among the several Instances I have given of the Wisedom of God , I have not , ( unless perhaps incidentally and transiently , ) mention'd the Oeconomy of Man's Salvation by Jesus Christ . And therefore I think my self oblig'd to advertise you , that though , for Reasons to be given you ▪ if you desire it , by word of mouth , I have thought fit , That Subject , which has been already handled by so many profess'd Divines , should be left untreated of by me , who am a Layman ; yet I did not pretermit it , upon the score of thinking it at all Inferiour to those other Manifestations of God's Wisedom , that I expresly discourse of . For I think that in the Redemption of Mankind , more of the Divine Attributes than are commonly taken notice of , have their distinct Agencies ; and that their Co-operation is so admirably directed by the Divine Wisedom , that an Apostle may very justly call it the great mystery of Godliness ; and that it no less deserves our Wonder , than our Gratitude . 27. I am not ignorant that many learned Divines , have largely , and some of them laudably , treated of this Subject . But I confess I doubt whether most of them have not been more happy in their Care to avoid errours about it , than skilfull in their attempts , to unveil the mysteries couch'd in it . There are in the great work of Man's Redemption , some characters and footsteps of the Divine Wisedom , so conspicuous , not to say so refulgent , that a Believer endow'd but with a mediocrity of parts , may easily enough discern them . But there are also in this sublime and comprehensive work , some depths of God , ( to use a Scripture phrase ) and so much of the Wisedom of God in a Mystery , ( that is , of the Mysterious Wisedom of God ) that I cannot think it an easie matter to have a mental Eye , so inlightned and so piercing , as to treat largely and worthily of so vast and abstruse a Subject . And indeed when I consider , that a Man must know much of the Nature of Spirits in general , and even of the Father of them , God himself , of the Intellect , Will , &c. of the Soul of Man , of the State of Adam in Paradise , and after his fall , of the influence of his fall upon his Posterity , of the Natural or Arbitrary vindictive Justice of God , of the Grounds and Ends of God's inflicting Punishments as a Creditour , a Ruler , or both ; of the admirable and unparallel'd Person of Christ the Mediatour ; of those Qualifications and Offices that are required to fit him , for being lapsed Man's Redeemer , of the Nature of Covenants , and the Conditions of those God vouchsaf'd to make with Man , whether of Works , or Grace ; of the Divine Decrees , in reference to Man's final State ; of the secret and powerfull Operations of Grace upon the mind , and the manner by which the Spirit of God works upon the Souls of Men , that He converts , and brings by Sanctification to Glory . To be short , there are so many Points ( for I have left divers unnam'd ) most of them of difficult speculation , that are fit to be discuss'd by him that would solidly and fully treat of the Worlds Redemption by Jesus Christ , that when I reflect on them , I am ready to exclaim with St. Paul , who is sufficient for these things ; and I am so far from wondering , that the generality of Divines and other Writers on this Subject , have not fully display'd the Wisedom that God has express'd in this great work , that to have been able to accomplish it in so admirable a way , as God has actually contriv'd and made choice of , is one of the chief Reasons of my Admiration of the Wisedom it self . And I am persuaded , that for God to reconcile his inflexible Justice , his exuberant Mercy , and all those other things that seem'd to clash inevitably about the design'd Salvation of Men , and make them co-operate to it ; is a stupendious manifestation of Wisedom : there being no Probleme in Diophantus , Alexandrinus , or Apollonius Pergaeus , in Algebra , or in Geometry , near so difficult to be solv'd , or that requires , that a greater number of proportions and congruities should be attended to at once , and made subservient to the same Ends ; as that Great Probleme propounded by God's Infinite Goodness to his Divine Wisedom ; the Redemption of lost and perverse Mankind , upon the Terms declar'd in the Gospel , which are admirably fitted to promote at once , God's Glory , and Man's felicity . 28. Though what has been said of the Greatness of God's Power and Wisedom , may justly persuade us that those Attributes are Divine and Adorable ; yet I must not deny that the Representation that I have made of them , is upon several accounts , very disadvantageous . For first , there has not been said of them in this paper all that even I could have mention'd , to set forth their excellency ; because I had elsewhere treated of that Subject , and was more willing to present you with some things I had not said before , than trouble you with many repetitions . But if instead of so unfit a Person as I , the manifestation of the Divine Wisedom had been undertaken by the knowingest Man in the World , or perhaps even by an Angel , he would find himself unable fully to make out the matchless Excellency of it . For how much Wisedom has been exercis'd by an Omniscient Being , cannot be fully comprehended or , consequently , describ'd , but by an infinite understanding . Besides , I have considered the Wisedom display'd by God in the Works of His Creation and Providence , with respect to them not to us . For they are excellent , absolutely , and in their own Nature , and would simply upon that account deserve the wonder and the praises of Rational Beings , as they are rational : as Zeuxis justly celebrated the skill of Appelles , and modern Geometers and Mechanitians admire Archimedes . But in this irrelative contemplation of God's Works , a Man's mind being intent onely upon the excellencies he discovers in them , He is not near so much affected with a just sense of the inferiority of His to the Divine Intellect , as He would be if He heedfully consider how much of the vast Subjects He contemplates , are undiscovered by Him , and how dimm and imperfect the Knowledge is , which He has of that little He does discover . And now , ( lastly ) to the other disadvantages with which I have been reduc'd to represent ( and so to blemish . ) the Divine Attributes ; I must add , that I have insisted but upon two of them , God's Power and His Wisedom , whereas we know that He has divers other perfections , as ( besides those Incommunicable ones , His , Self-experience , Self-sufficiency , and Independency ) His Goodness to all His Creatures , His Mercy to sinfull Men , His Justice , His Veracity , &c. And as I long since noted , we may rationally conceive , that He may have divers Attributes and consequently divers Perfections , whereof we have at present no Knowledge , or perhaps so much as particular conjecture , the inexhaustible Fecundity of the Divine Nature being such , that for ought we know , we are acquainted with but a small part of the productions of an Almighty Power , accompanied with an infinite Wisedom , and excited to communicate it self by an exuberant Goodness . And indeed I see not why we may not say that by the Notion or Idea we have of Him , and by the help of some Attributes we already know He has , we may in general conceive , that He has other Perfections , that we yet know not in particular : since of those Attributes that we do already know , though the irrelative ones ( if I may so call them ) such as His Self-existence , Eternity , Simplicity and Independency ; may be known by mere speculation , and as it were all at once , by appearing to us as comprehended in the Notion of a Being absolutely perfect ; yet there are divers relative Attributes or Perfections , that come to be known but successively , and as it were by experience of what He has actually done in relation to some of His Creatures . As , the Mercy of God was not known by Adam himself before his fall ; and God's Fidelity or Faithfulness to His promises , as particularly that of sending the Messias in the fulness of time was not , ( not to say could not be ) known but in process of time , when some of them came to be fulfill'd . And therefore , since some of God's Perfections require or suppose the respective Natures and Conditions of His Creatures , and the actings of some of them towards Him , as well as some of His towards them ; we , that cannot be at all sure that He may not have made many sorts of Creatures , and have had divers relations to them according to their several States and Conditions , that we are altogether unacquainted with ; cannot know but that some of the Attributes of God exercis'd towards these Creatures , may remain unknown to us . 29. But whether the Attributes , known and unknown , be thought to be more or fewer ; it will not be denyed , but that the Natural and genuine result of all these Divine Perfections , ( which we conceive under distinct Notions , because we are not able to see them at one view , united in God's most simple Essence ) must be a most glorious Majesty ; that requires the most lowly and prostrate Venerations of all the Great Creatour's Intelligent Works . And accordingly we may observe ( from some of the formerly cited Texts ) that the Angels , who of all his mere Creatures are the most excellent and knowing , are represented in the Scripture as assiduously employing themselves , not onely in obeying and serving , but in Praising , and Adoring the Divine Majesty . The very Name of Angel in the Original Languages of the Old and New Testament , is a Name of Ministery : the Hebrew Malach and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying properly a Messenger . And our Saviour intimates in his most Excellent Pattern of Prayer , that the will of God is done most obsequiously and chearfully in Heaven ; since Christians are directed to wish , that their Obedience there pay'd him might be imitated upon Earth . And as they style themselves the Apostles Fellow-Servants ; so these Celestial Envoyes ( if I may so call them ) make no scruple of going upon the meanest Errands , as we would think them ; considering rather by whom , than to whom , or about what , they are sent . So the first Angel that we reade of , to have been sent to a particular Person , was employed to Hagar , a wandering and fugitive Female slave , ready to perish for thirst in a Wilderness ; to direct her to a Well of Water , and tell her somewhat that concerned her Child . And another Angel is represented as taking the part of an Ass against a false Prophet . Nay of this glorious Order of Creatures in general , the Scripture tells us , that they are All ministring Spirits , sent forth to Minister for them who shall be Heirs of Salvation . Though the Angels are Creatures so glorious in their Apparitions here below , that they use to strike amazement and veneration , if not Terrour , even into the Excellent Persons they appear to , ( as we may learn from divers passages of the Scripture , where we are told that their presence was accompanied with a surprizing Splendour , and one of them is represented in the Apocalypse , as Inlightening the Earth with His Glory : And though their multitude be so great that sometimes the Myriades of them , and sometimes the Legions , are mention'd ; and elsewhere we are told of Thousand Thousands , and ten Thousand times ten Thousand of them : Yet these Celestial Courtiers , that in comparison of us Men , are so Glorious , as well as Intelligent and spotless , when they appear in multitudes about the Throne of God , ( according to that Vision of the Prophet , who told the two Kings of Judah and Israel , that he saw the Lord sitting on his Throne ; and all the Host of Heaven standing by Him on His right Hand and on His left , ) they stand not to Gaze , but as the Prophet Daniel expresly says , to minister . And in Isaiah's Vision , the Seraphims themselves are represented as covering their faces before their Great Maker , Seated on his Elevated Throne . And we may easily guess that their Employment is most humbly to adore and celebrate such dazelling Majesty ; by what we are told of their crying one to another Holy , Holy , Holy , is the Lord of Hosts , the whole Earth is full of his Glory . This profound respect of the Angels is not to be marvel'd at : since , where esteem springs not from ignorance but knowledge , the greater the ability and opportunities are of having the knowledge clear and heighten'd , the greater Veneration must be produc'd in an Intelligent Being , for the admired Object : whose Perfections are such , that even an Angelical Intellect cannot fully reach them ; since as a line by ●eing never so much extended in leng●● cannot grow a Surface ; so neither ca● created perfections , be by any Idea's so stretch'd as to be amplifyed into Divine ones ; ( or Idea's equal to them . ) And indeed speaking in general , the Creatures are but Umbratile ( if I may so speak ) and arbitrary Pictures of the great Creatour : of divers of whose Perfections though they have some signatures ; yet they are but such , as rather give the Intellect rises and occasions to take notice of and contemplate the Divine Originals , than they afford it true Images of them : as a Picture of a Watch or Man , or the name of either of them written with Pen and Ink , does not exhibite a true and perfect Idea of a thing ( whose internal constitution a surface cannot fully represent ) but onely gives occasion to the mind to think of it , and to frame one . And what I have said of the Creatures in general , holds true of the Angels themselves : who by several prerogatives do indeed much surpass the rest of their fellow Creatures , but yet are but Creatures , and therefore of a Nature infinitely inferiour to God's ; as , though a Thousand is a far greater Number than ten , and a Million than a Thousand , yet the latter as well as the two former is beyond computation distant from a Number suppos'd to be infinite ; since otherwise a finite Number ( that by which the lesser differs from the greater ) would be able by its accession to make a finite Number become infinite . But to return to what I was saying of the Angels . I thought fit to mention both the Nobleness of their Nature , the splendidness of their Apparitions , and the profound Veneration and ardent ▪ Devotion which they pay'd to their Creatour ; because we are wont to estimate remote things by comparison , as modern Philosophers tell us , that we judge the rising or setting Sun and Moon , to be greater and more distant from us than when they are nearer the Meridian , because when they are in the Horizon we consider them as placed beyond Mountains , or long Tracts of Land or Sea , that we know to be great Objects , and look upon as remote ones ; and yet see them interpos'd and consequently nearer than the Celestial Globes . For thus since the Scripture proposes the Angels to our Imitation , the awefull reverence pay'd to the Supreme Being by those Excellent Spirits , who , as St. Peter tells us , are greater in Power and Might than we , ought to admonish us of the ecstatick respect we Mortals owe Him ; and teach us that whensoever we speak either to God or of Him , we ought to be inwardly affected ( and in our outward expressions appear to be so ) with the unmeasurable distance there is between a most perfect and Omnipotent Creatour , and a mere impotent Creature ; as well as between a most Holy God , and a most sinfull Man. [ 30. If the Conjectures formerly propos'd about Worlds differing from ours may pass for probable , then it will be so too , that God in these other Systemes may have fram'd a Multitude of Creatures , whose Fabrick and Motions , and consequently whose Properties and Operations , must be very differing from what is usually met with in our World. And the various Contrivances wherein those differences consist will be so many peculiar Instances , as well as Productions , of the manifold Wisedom of the Great Former of all things ; or ( as the Original expression yotser hackol will bear , ) Maker of the whole ( Universe . ) But to add something now of nearer affinity to what was last said about God's Government of Spirits ; how much will this Architecktonick Wisedom ( if I may so call it ) exerted in framing and regulating an innumerable company of differing Creatures , be recommended ; if the other Worlds or Vortexes we not long since spake of , and the invisible part of ours , ( as we may call the Air and Aether ) be peopled with intelligent , though no tvisible , inhabitants ? For , though the Scripture seems not to speak expresly of any more sorts of Spirits , than those good ones that retain the name of ( the whole Genus ) Angels , and the Apostates that are commonly call'd Devils , because these are the two sorts of Spirits that it most concerns us Men , to be inform'd of : yet the Scripture , that in the History of the Creation does not clearly so much as mention the production of Angels , and elsewhere represents them , as well the bad as the good , of very differing Orders , ( as far as we can guess by the several Names it gives them ; ) the Scripture , I say , does not deny that there are any other sorts of Spirits than those it expresly takes notice of . So that without any affront to it , we may admit there are such , if any probable arguments of it , be suggested to us , either by Reason or Experience . And it seems not very likely , that while our Terraqueous Globe , and our Air , are frequented by multitudes of Spirits , all the Celestial Globes , ( very many of which do vastly exceed ours in bulk ) and all the Aetherial or Fluid part of the World , ( in comparison of which , all the Globes , the Celestial and Terrestrial , put together , are inconsiderable for bulk ) should be quite destitute of inhabitants . I have not time to set down the Opinions of the Ancient as well Eastern as Grecian Writers , especially the Pythagoreans and Platonists , to whose Master this sentence is ascribed concerning the multitudes of Daemons , ( a name by them not confin'd to evil Spirits ) that liv'd in the Superiour part of the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not presume to be positive in declaring the sense of those two expressions which the Scripture employs , where speaking of the head of the satanical kingdom , it calls him the Prince of the power of the Air , ( and the word Air , is among the Hebrews taken in a great latitude , and several times us'd for the word Heaven ) and where speaking of the grand Adversaries of the Gospel , it styles the spiritual wickednesses , or rather ( as the Syriac reades it , spirits of wickedness , that is , ) wicked spirits not in high places , as our Translatours have it , but in Heavenly . But though , as I was saying , I will not be positive in giving these two Texts such a sense , as may make them direct arguments for my Conjecture , yet it seems that if they do not require , at least they may well bear , an interpretation suitable to my present purpose . And whatever become of the assertions of Heathen Philosophers and Poets , 't is very considerable what is noted by the Excellent Grotius , ( who quotes several Hebrew Authorus for it ) that 't was the Opinion of the Jews , that all places from Earth to Heaven , even the Starry Heaven , are full of Spirits . If this be so , the Wisedom and Power of God must reach much farther than we are commonly aware of ; since He has Created , and does Govern , such an inestimable multitude of Spiritual Beings , of various kinds , each of them endowed with an Intellect and Will of its own ; especially since , for ought we know , many or most of them , and perhaps some whole orders of them , are yet in a probational state , wherein they have free-will allow'd them ; as Adam and Eve were in Eden , and all the Angels were , before some of them ( as the Scripture speaks ) left their first estate and their own mansion . And if to these Angelical communities we add those others of Children , Idiots and Madmen ; of whom , though all be in a sense rational Creatures , yet the first community have not attain'd the full use of Reason , for want of age ; and the two others cannot exercise that faculty for want of rightly dispos'd Organs ; the Wisedom and Power of God in the Divine Government of such various and numerous communities of Intellectual Creatures , will to a considering Man appear the more illustrious and wonderfull . ] 31. The distance betwixt the Infinite Creatour and the Creatures , which are but the limitted and arbitrary productions of His Power and Will , is so vast , that all the Divine Attributes or Perfections do by unmeasurable intervals transcend those faint resemblances of them , that He has been pleas'd to impress , either upon other Creatures , or upon us Men. God's Nature is so Peculiar and Excellent , that there are qualities , which though high vertues in Men , cannot belong to God , or be ascrib'd to Him without derogation : such as are Temperance , Valour , Humility , and divers others ; which is the less to be wonder'd at , because there are some vertues ( as Chastity , Faith , Patience , Liberality ) that belong to Man himself , onely in his mortal and infirm condition . But whatever Excellencies there be that are simply and absolutely such , and so may without disparagement to His Matchless Nature , be ascrib'd to God , such as are Eternity , Independency , Life , Understanding , Will , &c. we may be sure that He possesses them ; since He is the Original Authour of all the Degrees or Resemblances we men have of any of them . And the Psalmist's Ratiocination is good . He that planted the Ear , shall He not hear ? He that formed the Eye , shall not He see ? He that teacheth Man Knowledge , shall not He know ? Since all the Perfections communicated to , or to be found in the Creatures , ( whether Men , Angels , or any other ) being Emanations of the Divine Excellencies , do as much belong to God , as in a bright day , all the luminous Beams , that are to be found in the Air , belong to the Sun ; ( in whom they are united , and from whom they all proceeded . ) The vast difference then between the Perfections of the Great Creatour , and those that are Analogous to them in the Creatures ; reaches to All the Perfections that are though in very differing manners , to be found in both ; but yet the Humane Vnderstanding , as it values it self upon nothing more than Wisedom , and Knowledge ; so there is nothing that it esteems and reverences more in other Beings , and is less willing to acknowledge it self surpass'd in . For which Reason as I have in the soregoing part of this Paper inculcated by more than one way ; the Great Superiority of God's Intellect to Man's ; so I think it not improper to prosecute the same design ; by mentioning to you some few particulars , whereby that Superiority may manifestly appear . We may then consider , that besides that God knows an Innumerable company of things that we are altogether unacquainted with , since He cannot but know all the Creatures He has made , whether visible or invisible , corporeal or immaterial ; and what He has enabled them to doe ; according to that of St. James , Known unto God are all His works from the beginning of the World. Nay , since He cannot but know the extent of His own infinite Power , He cannot but know numberless things as possible , that he has not yet made nor perhaps ever will please to make . But to confine my self to things actually existent ; besides His corporeal and immaterial Creatures and their faculties or powers whereof we have some kind of notice , and besides perhaps multitudes of other things whereof we have no particular Idea or Conjecture ; He knows those things whereof we men have also some knowledge , in a manner or degree peculiar to himself . As what we know but in part , He knows fully , what we know but dimly , He knows clearly , and what we know but by fallible Mediums , he knows most certainly . 32. But the Great Prerogative of God's Knowledge , is , that He perfectly knows Himself : That Knowledge being not onely too wonderfull for a man ( as even an inspir'd Person confesses touching himself ) but beyond the reach of an Angelical Intellect : since fully to comprehend the Infinite Nature of God , no less than an Infinite Understanding is requisite . And for the Works of God , even those that are purely Corporeal , ( which are therefore the meanest ) our knowledge of these is incomparably inferiour to His. For though some modern Philosophers have made ingenious attempts to explain the Nature of things Corporeal , yet their Explications generally suppose the present Fabrick of the World , and the laws of motion that are settled in it . But God knows particularly both why and how the Universal matter was first contriv'd into this admirable Universe , rather than a World of any other of the numberless Constructions He could have given it ; and both why those laws of Motion rather than others were establish'd : and how senseless Matter , to whose Nature Motion does not at all belong , comes to be both put into Motion , and qualifyed to transfer it according to determinate rules , which it self cannot understand . But when we come to consider the particular and more elaborate Works of Nature ; such as the Seeds or Eggs of living Creatures , or the Texture of Quicksilver , Poysons , Antidotes , &c. the Ingenious Confess their Ignorance , ( about the manner of their Production and Operations ) and the Confident betray theirs . But 't is like we Men know our selves better than what is without us ; but how ignorant we are at home ; if the endless disputes of Aristotle and his Commentatours and other Philosophers about the Humane Soul , and of Physicians and Anatomists about the Mechanism and Theory of the Humane Body , were not sufficient to manifest it ; 't were easie to be shewn ( as it is in another Paper ) by the very conditions of the Vnion of the Soul and Body ; which being setled at first by God's arbitrary institution , and having nothing in all Nature parallel to them , the manner and Terms of that strange Union , is a Riddle to Philosophers , but must needs be clearly known to Him , that alone did Institute it , and , ( all the while it lasts ) does preserve it . And there are several advantages of the Divine Knowledge , above that of Man , that are not here to be pretermitted . For first , we Men can perceive and sufficiently attend , but to few things at once ; according to the known saying , Pluribus intentus , Minor est , ad singula sensus . And 't is Recorded as a Wonder of some great men among the Ancients , that they could dictate to two or three Secretaries at once . But God's Knowledge reaches at once to all that He can know ; His penetrating Eyes pierce quite thorough the whole Creation , at one look ; and as an inspir'd Pen-man declares , There is no Creature that is not manifest in his sight , but all things are naked , and ( if I may so render the Greek word ) extraverted , to His Eyes . He always sees Incomparably more Objects at one View , than the Sun himself endued with sight could do . For God beholds at once all that every one of His Creatures , ( whether visible or invisible to us ) in the vast Universe , either does or thinks . Next , the Knowledge of God is not a Progressive or Discursive Thing , like that acquir'd by our Ratiocinations ; but an intuitive Knowledge : since , though we Men by reason of the limitedness and imperfections of our understandings , are fain to make the notice we have of one thing , a step and help to acquire that of another , which to us is less known ; as may easily be observ'd even in the Forms of Syllogisms : yet God , whose Knowledge as well as His other Attributes are infinitely Perfect , needs not know any one thing by the help of another : but knows every thing in it self ( as being the Authour of it : ) and all things being equally known to Him , He can by looking , if I may so speak , into himself ; see there , as in a Divine and Universal Looking-glass , every thing that is knowable most distinctly and yet all at once . Thirdly , God knows mens most secret thoughts and intentions . Whence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Searcher of all hearts , that understandeth all the Imaginations of the Thoughts . Nay , he knows mens Thoughts , afar off , and even never vented thoughts , which the Man himself may not know . For not onely St. John says , that if our heart Condemns us , God is greater than our heart and knows all things ; but God enabled Daniel to declare to Nebuchadnezzar , the whole Series of the Prophetick Dream , whereof that Monarch's own memory could not retrieve any part . And here give me leave to observe , ( what perchance you have not minded ) that even of a thing that happens to a Man's self , and is of a Nature capable to make the most vivid impressions on him ; God's Knowledge may surpass His : Since St. Paul speaking of his being caught up into Paradise , after having twice said , Whether in the Body I cannot tell , or whether out of the Body , I cannot tell , he both times subjoyns , that God knows . Our knowledge of our selves , as well as that of those other Creatures that are without us , being so defective , the confidence of some that dare pretend to know God fully , by the Light of their Natural Reason , will not hinder me from taking hence a Rise to ask this short question ; How imperfect must mere Philosophers knowledge of God's Nature be since they know Him but by His Works ; and know His Works themselves but very imperfectly ! The other and fourth Conspicuous Prerogative of the Divine Knowledge , is the Prescience of future Contingents , that depend upon the Determinations and Actions of free Agents . For we Men are so far from being able to stretch our knowledge to the Discovery of that sort of Events , that the greatest Clerks have try'd their Wits in vain to discover how God himself can foreknow them ; and therefore too many , even among Christians , deny that He can ; though by divers accomplish'd predictions recorded in Scripture , it manifestly appears , that He does . 33. When I consider the transcendent Excellency , and the numerous Prerogatives of the Deity , I cannot without Wonder , as well as Trouble , observe , that Rational Men professing Christanity , and many of them Studious too , should wilfully and perhaps contemptuously , neglect to acquire or reflect on , those Notices that are apt to increase their knowledge of God , and consequently their Veneration for Him. To aspire to a farther knowledge of God , that we may the better adore Him , is a great part both of Man's Duty and His happiness . God who has put into Men an innate desire of knowledge , and a faculty to distinguish the degrees of Excellency in differing Notices , and to relish those most , that best deserve it , and has made it His Duty to search and enquire after God , and to love Him above all things , would not have done this , if He had not known that those that make a right Use of their faculties , must find Him to be the Noblest Object of the Understanding , and that which most merits their Wonder and Veneration . And indeed what can be more sutable to a Rational Creature , than to employ Reason to contemplate that Divine Being , which is both the Authour of its Reason , and the Noblest Object , about which it can possibly be employ'd ? The knowledge of some dead Language , or some old rusty Medal , or the Opinions and Customs of some Nations or Sects , that did not perhaps Reason nor Live any better than we doe now , are thought worthy of curiosity , and even of the laborious industry of learned Men ; and the study of things merely corporeal , gains Men the Honourable title of Philosophers . But whatever these Objects of inquiry be in themselves , 't is certain the greatest Discoveries we can make of them are but trifles , in comparison of the Excellency of the Knowledge of God , which does as much surpass that of His Works , as He Himself does Them. And 't is the Prerogative of His Nature , to be infinitely above all that He has made ; whether we contemplate the works of Nature , or those of Art , whereof the former are under another Name , His more immediate Works ; and the others the Effects of one of His Works ; and by consequence are originally His , though produc'd by the intervention of Man. And though it be most true , that on the Corporeal World , God has been pleas'd to stamp such impresses of His Power , Wisedom and Goodness , as have justly exacted the Admiration even of Philosophers , yet the Great Authour of the World is Himself Incomparably Superiour to all His Workmanship , insomuch that , though He could have made , and always will be able to make , Creatures more Perfect than those He has made , by Incomputable degrees of perfection ; yet the Prerogative of His Nature will keep Him necessarily Superiour to the excellentest Creatures He can make , since the very condition of a Creature hinders it from being ( to name now no other of the Divine Attributes ) Self existent and Independent . 'T is therefore methinks a sad thing , that we Men should grudge to spend now and then a few hours in the contemplation and internal Worship of that most . Glorious and Perfect Being , that continually employs the Devotion of Angels themselves . This I judge probable from hence , that those blessed Spirits are represented in the Scripture as Celebrating with joyfull Songs and Acclamations , the Nativity of the World , and I think they may well be supposed , to have an ardent desire to obtain a farther knowledge of God Himself . Since , as an Apostle assures us , they earnestly desire to look into the truths contain'd in the Gospel , and the Dispensations of God towards frail and mortal Men. 34. I know I may be told that Scrutator Majestatis , &c. and that 't is a dangerous thing to be inquisitive about the Nature of God. But , not to urge that the Latin sentence is taken but out of an Apocryphal Book ; I answer that the Secret things of God that are to be left to Himself , seem to be His unrevealed purposes and decrees and His most abstruse Essence or Substance , the scrutiny whereof I readily acknowledge not to belong to us . But I think there is a great difference between contemplating God out of a saucy curiosity , merely to know somewhat that is not common of Him , and doing it out of an humble desire by a farther knowledge of Him to heighten our Reverence and Devotion towards Him. 'T is an effect of Arrogance to endeavour , or so much as hope , to comprehend the Divine Perfections so as to leave nothing in them unknown to the enquirer , but to aspire to know them farther and farther , that they may proportionably appear more and more admirable and lovely in our eyes , is not onely an excusable but a laudable curiosity . The Scripture in one place exhorts us to grow not onely in Grace , but in the Knowledge of Christ ; and in another to add to our Vertue Knowledge ; and when Moses beg'd to be bless'd with a nearer and more particular view of God , though part of His request was refus'd , because the grant of it was unsutable to his mortal State , and perhaps must have prov'd fatal to him whilst he was in it ; yet God vouchsafed so Gratious a return to his petition , as shews He was not displeas'd with the supplicant . No action or suffering of His having procured for him so glorious a view , as was then vouchsafed to his holy curiosity . And that we may aspire to great degrees of knowledge , even at those supernatural Objects that we cannot adequately know , we may learn from St. Paul , who prays that his Ephesians , as all true Christians , may be able to comprehend what is the breadth and length and depth and height , and to know the love of Christ , which , says he in the very next words , passeth knowledge . Supposing it then lawfull to contemplate God , not with design to pry into His Decrees and Purposes , nor to Dogmatize in points controverted among the learned about His Nature and Attributes , but to excite in our selves the sentiments which His indisputable Perfections , are by a more attentive view qualified to produce : I consider that the Devout Contemplation of God , besides other great advantages that it brings the mind , insomuch that the Humane understanding , like Moses in the Mount , does by an assiduous converse with God acquire a lasting luminousness . Besides this , I say , and the improving influence that this happy Conversation may have upon the graces and vertues of the mind , I take it to be one of the most delightfull exercises , that the Soul is capable of , on this side Heaven . 'T is generally acknowledg'd that admiration is one of the most pleasing affections of the mind , which sometimes when the Object deserves it , is so possest thereby , as to forget all other things , or leave them unregarded as it often happens in Masks and other pompous and surprizing shews or spectacles ; and as upon a better ground it happen'd to St. Peter , when being ravish'd with the glorious transfiguration of his and our Master upon Mount Tabor , he exclaim'd that 't was good for them to be there , and talk'd of building Tabernacles for those that had Heavenly Mansions ; being so transported with the ravishing sight , that the Evangelist expresly Notes that he knew not what he said . Now ; the pleasure that admiration gives , being usually proportionate to the uncommon Nature and indearing Circumstances of the thing admired , how can any admiration afford such a contentment , as that which has God Himself for its Object , and in Him the most singular and the most Excellent of all Beings . The wonder produc'd in us by an humble and attentive Contemplation of God , has two main advantages , above the admiration we have for any of His Works , or of our own . For first when we admire Corporeal things , how noble and pretious soever they be , as Stars and Gemms , the contentment that accompanies our wonder is allay'd by a kind of secret reproach grounded on that very wonder ; since it argues a great imperfection in our understandings , to be pos'd by things that are but Creatures , as well as we , and which is worse , of a nature very much inferiour to ours . Whereas 't is no disparagement at all for a humane , and consequently a finite Intellect to be possessed with wonder , though it were heightened to amazement , or astonishment , by the Contemplation of that most Glorious and Infinitely Perfect Being , which must necessarily exceed the adequate comprehension of any Created Intellect . But I consider that there is a farther and much greater ( which is the second ) advantage of the admiration of God , above that of other things , for other Objects having but a bounded Nature and commonly but some one thing fit to be wondred at , our admiration of them is seldom lasting , but after a little familiarity with them , first languishes and then seases . But God is an Object , whose Nature is so very Singular , and whose Perfections are so immense , that no Assiduity of considering Him , can make Him cease to be admirable , but the more knowledge we obtain of Him , the more Reason we find to admire Him. So that there may be a perpetual vicissitude of our happy acquests of farther degrees of knowledge , and our eager desires of new ones . Because we give Him but one Name , we are apt to look upon Him as but one Object of speculation ; but , though God be indeed but one in Essence or Nature , yet such is His immensity , and if I may so speak , Fecundity , that He is unspeakably Various in the capacity of an Object . Thus Heaven goes under one Name , but contains so many sixt Stars and Planets , and they by their diversity of Motions exhibit so many Phaenomena , that though they have employed the curiosity of Astronomers for many Ages , yet our times have in the Celestial part of the World , made discoveries as considerable , if not as numerous , as all those of the Ancients ; and as our Optick Glasses have detected many sixt Stars , and divers Planets that were unknown to former times , so our Navigatours , by their Voyages beyond the Line , have discovered divers whole constellations in the Southern Hemisphere . So that though Heaven be an Object , that has been perpetually and conspicuously exposed to Mens view and curiosity , for some thousands of years , yet it still affords new Subjects for their wonder : and I scarce doubt but by the farther improvement of Telescopes , Posterity will have its curiosity gratified by the discovery both of new Constellations , and of new Stars , in those that are known to us already . We need not therefore fear our admiration of God should expire , for want of Objects fit to keep it up . That boundless Ocean contains a variety of excellent Objects , that is as little to be exhausted as the Creatures that live in our sublunary Ocean or lie on the shores that limit it , can be numbred . To the Wonderfull Excellency of God , may be justly apply'd that Notion , which Aristotle lays down as a kind of definition of Infinite , namely that 't is that of which how much soever one takes , there still remains more to be taken . If the Intellect should for ever make a farther and farther Progress in the knowledge of the Wonders of the Divine Nature , Attributes and Dispensations ; yet it may still make discoveries of fresh things worthy to be admired ; as in an infinite Series or row of ascending numbers , though you may still advance to greater and greater numbers ; yet all that you can doe by that Progress , is to go farther and farther from the first and least term of the progression , ( which in our case answers to the smallest degree of our knowledge of God ) without ever reaching , or which may seem strange , but is true , so much as approaching to an Infinite number , ( in case there were any such ) or even to the greatest of all numbers : as will be acknowledged by those that have look'd into the properties of progressions in Infinitum . 35. The two advantages I come from mentioning which the admiration of God has in point of delightfulness joyn'd to the other advantages of our contemplation of Him , have I hope persuaded you that they are very much wanting to themselves , as well as to the Duty they owe their Maker , that refuse or neglect to give their thoughts so pleasing , as well as Noble , an employment . And I am apt to think upon this account in particular , that Reason is a greater blessing to other Men , than to Atheists , who whilst they are such cannot employ it about God , but with disbelief or terrour ; and that on this very score , Epicurus was far less happy than Plato , since whereas the latter was oftentimes as it were swallowed up in the Contemplation of the Deity ; The former had no such glorious Object , to possess Him with an equally rational and delightfull admiration . 36. But now , ( to apply this to the scope of this whole discourse ) though so pure and spiritual a pleasure is a very allowable attractive ; to elevate our thoughts , to the most glorious and amiable of Objects , yet it ought to be both the design and the effect of our admiration of God , to produce in us less unworthy Idea's , and more honourable and reverent thoughts , of that Wonderfull and unparallel'd Being . Of whom the more we discover , the more we discern Him to be Superiour to all His Works , and particularly to our selves , who are not of the highest Order of them , and who , as mere men , are scarce in any thing more Noble , than in the capacity and permission of knowing , admiring and adoring God. Which he that thinks a mean and melancholy employment , might be to seek for happiness in Heaven it self , if so unqualified a Soul could be admitted there . The genuine effect of a nearer or more attentive view of Infinite excellency , is a deep sense of our own great inferiority , to it , and of the great inferiority , to it , and of the great Veneration and fear we owe ( to speak in a Scripture phrase ) to this glorious and fearfull Name , ( that is , Object ) The Lord our God. And accordingly when God had spoken to Job out of the Whirlewind , and declared somewhat to him of the Divine greatness ; This holy Philosopher much alters his style , and confesses that in his former discourses of God , he had uttered what he understood not , things two wonderfull for him , which he knew not . And having thereupon implored instruction from God , he declares how fit a nearer knowledge of Him is to make a man have low thoughts of himself ; I have heard of thee , ( says he to his Maker ) by the hearing of the Ear ; but now mine Eye seeth thee : wherefore ( infers he ) I abhor my self , and repent in dust and ashes . I know you may look upon a good part of this excursion as a digression ; but if it be , 't will quickly be forgiven , if you will pardon me for it , as easily as I can pardon my self , for finding my self in David's case , when he said , my heart was hot within me , while I was musing the fire burn'd , as he said , Then spake I with my tongue . So I was content to let my Pen run on in so pleasant and Noble a Theme , and endeavour to excite , at least in my self , such a well grounded admiration of God , as may perhaps be a part of my Reasonable service to Him , or rational Worship of Him. God is pleas'd to declare that he that offers ( or as 't is in the original Sacrifices ) praise , glorifies him , and the Scripture expresly styles our devotion Sacrifices of praise . And we may well suppose that if the Calves of our lips , as our Celebrations of God are somewhere call'd , are incouraged by God , those mental offerings that consist in High and Honourable thoughts of Him , and in lowly humble sentiments of our selves in the view of His Excellency , will not be less acceptable to Him : such reverence and devout fear ( to speak with the inspired writer to the Hebrews ) being indeed a kind of adoring God in Spirit and in Truth . And he that is so employed , may with contentment compare his condition to that of Zacharias , when it was said of him that his lot was to burn Incense , to offer up to God the noblest and purest sort of the Legal Sacrifices . But that I may not too far digress , I shall onely add , That I think my self very worthily , as well as delightfully employed , when I am seeking after and bringing together what helps I can , to greaten as much as I am able , those sentiments of Wonder and Veneration for God , that I am sure can never be great enough . Especially since the more we know and adore that Infinite Excellency and Exuberant Fountain of Goodness , the more influence and advantages we derive from it : agreeably to which God , is introduced in the Scripture , saying of one of His adorers , to whom in the same Psalm many other blessings are also promised , because he has set his love upon me , therefore will I deliver him : I will set him on high because he has known my Name . We have generally , through Incogitancy , or Vice , or Prejudices , or the Majesty and abstruseness of the Subject , so great an Indisposition to excite and cherish in our selves an awfull Veneration for God , and a studious Contemplation of His adorable Attributes ; that it seemed no more than needfull to employ variety of Arguments , drawn from different Topicks , to engage our own and other Mens minds , and repeated Inculcations to press them , to an Exercise , which they neither are , nor are willing to be , acquainted with . This Consideration will , I hope , be my Apology , if in the present Tract I lay hold on several occasions , and make use of diversities of Discourse , to recommend a Duty , that does very much both merit and need to be not onely proposed but inculcated . And yet I will not any farther lengthen this foregoing Excursion , ( as I hope you will think it , rather than a mere Digression , ) nor any longer forget , that when I begun it , I was discoursing of the great caution and profound respect , with which we ought to speak of God. 37. 'T were tedious to insist on all the Arguments that may be brought of the Immense Inferiority of Man's Intellect to God's . And therefore I shall here content my self to illustrate some part of it , by a Simile borrow'd from the superiour and inferiour Luminaries of Heaven : Humane reason , in comparison of the Divine Intellect , being but like the Moon in reference to the Sun. For as the Moon at best is but a small Star in comparison of the Sun , and has but a dim light , and that too , but borrow'd ; and has her wane , as well as her full , and is often subject to Eclipses , and always blemished with dark spots : So the light of Humane reason is but very small and dim , in comparison of His Knowledge , that is truely called in Scripture the Fountain , as well as the Father , of Light ; and this Light it self which shines in the Humane Intellect , is derived from the irradiation it receives from God , in whose Light 't is that we see light . And this , as 't is but a communicated light , is subject to be encreas'd , impair'd , and oftentimes to be almost totally eclipsed ; either by the darkning fumes of lusts or passions , or the suspension of the provok'd Donor's beams ; and in its best estate , is always blemished with imperfections , that make it uncapable of an entire and uniform Illumination . Upon these and divers other Considerations , I , for my part , think it becomes us Men , to use an awfull Circumspection ; not onely when we make Philosophical Inquiries or Scholastick Disputes about God , that is , when we presume to discourse of Him ; but when we solemnly design to praise Him , for 't is one thing to say true things of God , and another to say things worthy of God : Our Idea's of Him may be the best we are able to frame , and yet may far better express the greatness of our veneration for Him , than the immensity of His Perfection : and even those Notions of them that may be worthy of the most Intelligent of Men , will fall extremely short of being worthy of the incomprehensible God. The brightest and least unlike Idea we can frame of God , is infinitely more inferiour in reference to Him , than a Parhelion is in reference to the Sun. For , though that Meteor appear a splendid and sublime thing , and have so much resemblance to the Sun ( without whose own beams it is not produced ) as to be readily perceived to be his image , exclusively to that of any other : yet residing in a Cloud , whose Station is near the Earth , 't is by an immense distance beneath the Sun ; and is no less inferiour to him in bigness and in splendour ; as well as in many other Attributes . He has in my Opinion the truest Veneration for God , not who can set forth His Excellencies and Prerogatives in the most high and pompous expressions : but he who willingly has a deep and real sense of the unmeasurable inferiority of himself and his best Idea's , to the unbounded and unparallel'd Perfections of his Maker . And here Indignation prompts me to this reflexion , that if [ Since ] even our Hymns and Praises of God the Supreme Being deserve our blushes and need His pardon , what confusion will one day cover the faces of those , that do not onely speak slightly and carlesly , but oftentimes contemptuously , and perhaps drollingly , of that Supreme and Infinitely Perfect Being , to whom they owe those very Faculties and that witt which they so ungratefully , as well as impiously misemploy ? And indeed , such transcendent Excellencies as the Divine ones must be , might justly discourage us from offering so much as to Celebrate them , if Infinite Goodness were not one of them . I shall not therefore allow my self the presumption of pretending to make as it were a Panegyrick of God , of whom 't is very easie to speak too much , though it be not possible to say enough : contenting my self with an humble Adoration of Perfections whereof my utmost praises would rather express my own weakness than their excellency : since of this Ineffable Object the highest things that can be expressed in words , must therefore fall short because words cannot express them . Which assertion , though it be a Paradox , yet I think it is not truely an Hyperbole . For we are not able to determine and reach , so much as in our thoughts , the greatest of all possible numbers : since we may conceive that any one ( whatsoever it be ) that can be pitched upon or assigned , may be doubl'd , trebl'd , or multiply'd by some other Number ; or may be but the Root of a Square or Cubical Number . By which instance ( that perhaps you have not met with ) you may perceive that any determinate conception that we can have ( for example ) of God's Immensity ( to specifie now no other of His Attributes ) must therefore be short of it , because it is a determined or bounded conception . 'T is fit therefore that I should at length put limits to my discourse , since none can be put to the Extent or Perfections of my Subject . The Conclusion . THE result of what hath been said in the past Excursion , will , I hope , amount to a sufficient justification of what hath been said at the beginning of this Discourse , about The High Veneration our Intellects owe to God. For Since we may well think in general , that he hath divers Attributes and Perfections of which we have no knowledge or suspicion in particular ; and Since of those Attributes of His that are the most manifest to us , as His Power and Wisedom , we have but a very dim and narrow knowledge ; and may clearly perceive that there is in these an unbounded Extent of Perfection , beyond all that we can evidently and distinctly discern of them : how unfit must such imperfect Creatures , as we are , be to talk hastily and confidently of God , as of an Object that our contracted understandings grasp , as they are able ( or pretend to be so ) to do other Objects ! And how deep a sense ought we to have of our Inestimable inferiority , to a Being , in reference to whom , both our ignorance and our knowledge ought to be the Parents of Devotion ! Since our necessary ignorance proceeds from the numerousness , and Incomprehensibleness of His ( many of them undiscovered ) Excellencies , and our knowledge qualifies us but to be the more Intelligent Admirers of His conspicuous Perfections . If we duly and Impartially consider these and the like things , we may clearly perceive , how great an effect and mark of ignorance , as well as presumption , it is , for us Mortals to talk of God's Nature and the Extent of His Knowledge , as of things that we are able to look through , and to Measure . Whereas we ought whenever we speak of God , and of His Attributes , to stand in great awe , lest we be guilty of any misapprehension or misrepresentation of him , that we might by any wariness and humility of ours have avoided ; and lest by an over-weening Opinion of our selves , we presume that we have a perfect , or at least a sufficient , knowledge of every thing in God , whereof we have some knowledge ; since this at the least consists in such Notions , as are rather suited to our limited faculties , than any way equal to His Boundless Perfections . That Higher Order of Intellectual Beings the Angels ; though their minds be so Illuminated , and their Knowledge so extensive , the Angels themselves , I say , are in the Scripture affirmed to be desirous to pry into the Mysteries of the Gospel : whence we may guess , how far they are from penetrating to the bottom of what the Scripture calls the Depths of God ; and how much farther they are from comprehending the Infinite Nature of God. And accordingly when in the ( formerly mentioned ) Majestick Vision , that appeared to the Prophet Isaich , they are set forth as Attendants about the Throne of God , they are represented covering their faces with their wings , as not able to support , or not presuming to Gaze on , the Dazling Brightness of the Divine Majesty . And shall we poor sinfull Mortals , who are infinitely beneath Him , not onely by the degeneracy and sinfulness of our lives , but even by the imperfection and inferiority of our nature ; presume to talk forwardly or irreverently of the Divine Essence and Perfections , without considering the immense distance betwixt God and us ; and how unable , as well as unworthy , we are to penetrate the recesses of that Inscrutable as well as Adorable Nature , and how much better it would become us , when we speak of Objects so much above us , to imitate the just humility of that Inspired Poet , that said * Such Knowledge is too Wonderfull for me ; it is High I cannot attain unto it : And joyn in that seemingly , and yet but seemingly , Lofty Celebration of God , † That His Glorious Name is Exalted above all Blessing and Praise . THE END . Notes, typically marginal, from the original text Notes for div A29013-e120 * Such figures as these . [ ] . Notes for div A29013-e220 1 Cor. II. 10. Act. XX. 27. 1 Tim. VI. 16. 1 Cor. XIII . 12. Job XI . 7. Rom. XI . 33. See Ricciol . Almag . nov . lib. IX . Sect. IV. Cap. VI. Eph. III. 10. Col. II. 3. 1 Cor. 1. 25. Jer. X. 16. What is included in this Parathesis may be skip'd . Matt. 24. 36. Eph. VI. 12. 1 Pet. V. 8. Luk. IV. 5. Dan. III. Rev. XX. 12. 1 Tim. III. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. II. 10. II. 7. Rev. XIX . 10. Gen. XXI . 17 , &c. Nu. XXII . 33. Heb. I. 14. Dan. X. 9 , 11 , 17. Luk. I. 29. Revel . XVIII . ● ▪ 1 King. XXII . 19. Dan. VII . 10. Isa . VI. 2. Jud. IX . 2 Pet. XI . 11. Jer. 11. 19. Eph. VI. and XII . compar'd with Col. I. & XVI . Eph. II. 2. Grot. on Eph. II. 2. On Eph. VI. 12. Ep. Jud. 6. Psal . 94. 9. 10. Act. XV. 18. The Title of this Paper is , The Imperfection of Humane knowledge manifested by its own light . Heb. IV. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chr. 28. 9. Psal . 139. 2. 1 Joh. 3. 20. Dan. II. 5 , 31. 2 Cor. 12. 2 , 3 , 4. 2 Pet. III. 18. 2 Pet. I. 5. Exod. 33. 18. Exod. 34 , 5 , 6 , &c. Eph. 3. 18. Exod. 34. 29 , 30 , &c. Lu. 9. 23. Deut. 28. 58. Job . 42. 3 , 4 , 5 , 6. Psal . 39. 3. Rom. 12. 2. Psal . 50. 25. Heb. 13. 15. Heb 12. 28. Joh. 41. 23. Luk. 1. 9. Psal . 91. 14 , 15 , 16. Psal . 36. 9. Jam. 1. 17. Psal . 36. 9. 1 Cor. 13. 10. Isa . 6. Isa . 6. 2. * Psal . 136. 6. † Nehe. 9. 5. 
A35841	----	A general epistle to be read in the fear of God in and amongst the assemblies of his people by William Dewsbury. Dewsbury, William, 1621-1688. 1682 Approx. 15 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A35841 Wing D1270 ESTC R1346 13429903 ocm 13429903 99519 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35841) Transcribed from: (Early English Books Online ; image set 99519) Images scanned from microfilm: (Early English books, 1641-1700 ; 785:3) A general epistle to be read in the fear of God in and amongst the assemblies of his people by William Dewsbury. Dewsbury, William, 1621-1688. [2], 9 p. Printed for Benjamin Clark ..., London: 1682. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Love -- Early works to 1800. 2003-05 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2003-08 Jonathan Blaney Sampled and proofread 2003-08 Jonathan Blaney Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion A GENERAL EPISTLE TO BE READ IN THE Fear of God. In and amongst the ASSEMBLIES OF HIS PEOPLE . By William Dewsbury . LONDON , Printed for Benjamin Clark in George-Yard in Lombard-street , Bookseller , 1682. A GENERAL EPISTLE TO BE READ IN THE Fear of God. In and Amongst the ASSEMLIES OF HIS PEOPLE . My Dear Friends , IN the Light of the Lord all Watch and Pray , that you may receive Power through Faith in the Name of Christ to Reign over your own Thoughts and Wills ; then will you Delight in taking up the Daily Cross to the Mortifying of the Earthly Members : That your Conversations may be as becometh the Gospel of our Lord and Saviour Iesus Christ , which will make you Manifest to the Witness of God in every Conscience , that you are the Salt of the Earth ; that have kept your State and Habitation in God , and doth retain the Sweet Savoury Spirit of Life , which Seasons all your Words and Works , and Ministers Grace to all with whom you have any concern ; to the Exalting Gods Blessed Truth over all that Watch for Evil which will cause their Eyes to fail , and frustrate their Expectations for ever , Amen . And Dear Friends , I Beseech you be Faithful upon all Accounts , for the Service of the Blessed Truth of God ; to meet together in his Holy Fear , that you may receive the Holy Inspiration of his Spirit to Exercise you in what Service God is pleased to call you unto ; whether in Prayer to God , or in Exhortation to Build up one another in your most Holy Faith ; to raise up the the Life in all , that every one that 's Overcome with the Powerful and Heavenly Motions , cast their Mite into Gods Treasury , and give him his own Advantage ; so will you feel the Encrease of his Government in you that are Faithful , in the true Measure of Light and Life ; more and more he will give unto you , to the Edifying of one another in love : So will you become Epistles written in one anothers hearts , with the Pure Spirit of the Living God ; which will bind you up in the Vnity of the Spirit , and Bond of Peace ; and what Exercise soever is met withal , whilst you are in the Mortal Body , Pray to the Lord to keep you in the Life of his own Spirit ; that Patience may have its Perfect work , that if you be Smitten on the one Cheek , turn the other Cheek to the Smiter also , and if you be Reviled , Revile not again ; but in deep Humility and Patience Wait in the Pure , Meek , and Peaceable Spirit of our Lord Jesus who was made perfect through Sufferings : So are his Dear and Chosen Iewels , who bear his Name in Righteousness and have their Eye to the God of their Help , and their Confidence in the Lord alone . Oh ye Blessed of the Lord , BE Glad in his Name , who will not let any of you Suffer ( whose Confidence is in him alone ) any more than he will give Strength to Bear , and will Sweeten the Cup of your Tribulation with his Blessed Presence , which will cause your Hearts to Rejoyce and Sing in all your Tryals ; and will give you your Portion for ever with the Blessed Assembly , that Iohn Spoke of in the seventh of the Revevelations : A number that no man could number , that had passed through the Great Tribulation , and washed their Garments , and made them white in the Blood of the Lamb : Therefore are they before the Throne of God , and serve him day and night in his Holy Temple ; and he that sitteth on the Throne shall dwell among them , and Feed them and lead them to the Living Fountains of waters , where God will wipe away all Tears of Sorrow from their Eyes for ever . And this is your Portion , you Dear Children of the Living God , who in true Love to him have waited upon him , in the Light of Christ , To be Buried with him in his Spiritual Baptism , and made conformable to him in his Sufferings and Death ; Notwithstanding your Strict walking in Observations [ which must be done according to what the Lord manifests to you , or else you perish Eternally ] without True Repentance . And in the Deep sense of your Present Strait , being made Conformable in Measure to our Lord and Saviour ; you Cry as he did upon the Cross , My God , my God , why hast thou forsaken me ( when he bare the Sins and Transgressions of his People ) Even so do you his Dear Children in your Measure passing through the Great Tribulations , being made of the Number of the Slain of the Lord. Here is first a passing Through the Great Tribulation , and to be made of the Number of the Slain of the Lord ; and being truly Humbled into his Blessed Will , in the Deed Sense of the Poverty of Spirit , there Wait upon the Lord , until he Create you to a lively Hope , and give you a Possession of his Blessed Life , that is Hid with Christ in God , and so marry you to himself in his own Righteousness , which he gives you for to be your Wedding Garment . And now this Love of God constrains you to walk in all Strict Observations that are Required of you to be done ; but no more to Lean upon them for Life , but have now all your Obediences accepted of God through Faith in the Light , Life , and Name of Christ , in whom you now are the Righteousness of God for ever , in Giving up Freely to be Guided by his Spirit in Faithfulness to the end . Oh you ever Blessed and Happy People ! Who doth Witness Fulfilled in you what is here Written ; Lift up your Heads and Rejoyce in the Lord , and in the Almighty Power of his Humble , Meek and Pure Spirit , which makes Self of no Reputation , but through your Obedience to Christ Jesus the True Light , in whom you come to Witness the Lord to be One , and his Name One ; and you that never had Power to Believe in his Name , until he gave you Power to Believe ; you are One in the Lord for ever . And here is the Ioyful and Eternal Vnity with the Father in the Son , and one with another in the Love of Christ which bought us with his Blood , which the Gates of Hell can never Prevail against . And all you my Ancient Brethren and Sisters , that have Obtained this Blessed Dominion and Everlasting Inheritance . I Bless God for you , whom I do Believe will take Care to Answer the Desire of my Soul as before-written : For the Comfort of the Young and Tender Babes , for whose Sake I had this Concern upon my Spirit , to lay before them the True Passage into the Footsteps , where the Tribulated Companions have Travelled that are Married to the Lord of Life , and have upon them their Wedding Garment , that they may not come Short that are upon their Travel towards the same Inheritance in Christ the True Light , as before exprest . And I Dearly beseech you , whom God hath Sealed up ( with his Holy Spirit to your full Assurance of Gods Everlasting Love in Christ Iesus ) that you Watch over the Tender and Tribulated ones ; and in what possible can be done , to Strengthen their Faith , that they may come into the Heavenly Vnity with the Father in the Son ; and Sit down with all them , that have been made Conformable to Christ in his Suffering and Death , that in the Heavenly Resurrection ; Blessed and Everlasting Peace , they may Sing Halelujah , and High Praises to the Lord their God , over all the wrath that 's in the Children of men ; which will come to an end , and vanish away like Smoak , before you whom the Lord hath called in meekness and Patience to bear his Name in Righteousness , in the Sweet Savoury Spirit of Iesus Christ , over all Blessed for ever , Amen . In which the Lord keep you all , with my Soul , Faithful unto the end ; is the Breathings of the Spirit of your Brother and Companion in the Kingdom of Patience and Tribulation in the Lord Jesus Christ. William Dewsbury . ANd further , I have this to communicate to my Friends and Brethren ; that what hath come to pass these late years , for want of Watchfulness to be Guided by the Spirit of the Lord : Love hath been quenched in many , that Offences hath entred , and Separation followed ; which hath Deeply wounded my Spirit , who have endeavoured to the utmost of my Power in the Love of God to prevent such Proceedings ; and so have I done in many years past , in preventing Papers ready to be Printed from being Published , that were of a tendency to quench the Love of one towards another : And when Ieffery Bullocks Papers were published in Print , which would appear to the Reader of a tendancy as to the Breach of Vnity ; ( which would cause the Enemies of God to Rejoyce , it did so wound my Spirit , that for many Weeks , they that saw me did not expect that I would continue long in the Body : But God in his Mercy Restored Strength in his Appointed time . And when I did hear that some in the West , did intend to Publish in Print some Friends Weaknesses : I Bore my Testimony against such Proceedings , and told one that did Favour what was intended , That I would have my Hand Cut off , before I would Exercise it in such Undertakings ( as the state of Friends was at that time . ) And desired him , To speak to W. R. that he would not proceed in Publishing any thing of that Nature ; for if he did , it would be a prejudice to Truth , and would produce very sad Consequences that would follow , and my Spirit would be deeply wounded , as it is this day , through these Proceedings ; that voluntarily through want of Love , casts away the Iudgment , that is given to the people of the Saints of the most High God ( to keep all sweet and savoury amongst us ) into the Hands of the Enemies of God , as an inlet for them to come into the midst of us , to sit as Iudges and trample upon us . So to Clear my Conscience of all False Reports Cast upon me , as that I have Encouraged what is Brought forth as before written ; and to Satisfie all Friends in God , I have Laboured according to the Ability God hath given me , to Prevent the Publishing all things of that Nature , as aforsaid ; and have Endeavoured with all concerned , that I could meet with : to have a care of watching for Evil , lest they Provoke one another to Wrath , and so Quench the Love : But rather Look at the Good one in another , and in the Love of God , Minister , to Preserve them forth of any Weakness they did see lay near to attend them ; that so the Pure Holy Spirit of Light , Life and Love , that first Gathered us into it self , to be a People in God , and in his Blessed Authority to reign over what was , and is contrary to his Blessed Nature , may again Restore , ( where it is wanting ) in the Vniversality of its Blessed Power , to make up the Breaches , and to Restore the Desolate ones , in causing every one that Professeth the Biessed Truth of God , to love their Neighbour as themselves ; and so to do unto all , as they would have others to do unto them ; that so all concerned in the Exercise , in the Measure of the Grace of God in Christ , ( that seeks the Peace of his People ) may Stand as Saviours upon mount Sion , to the Honour of the Name of the Lord our God , and the Eternal Comfort of all that Love not their Lives unto Death , to serve the Lord , and his Dear and Chosen People , in the Meek , Patient , and Peaceable Spirit of our Lord Jesus Christ. In which the Lord keep you all with my Soul ; that in his Pure and Peaceable Dominion , we all Reign , and throw down our Crowns before his Throne . and all Vnanimously Sing , all Glory , Honour , Praises , Thanksgiving , and Dominion be given to him , who is found worthy to sit upon his Throne in all our Consciences , Christ Jesus the True Light , and hope of our Glory , even so be it withall that Professeth his Blessed Truth : Saith my Soul in the Name of the Lord. From Warwick the 8th . day of the 3d. Month 1682. W. D. 
A26896	----	The Christians converse with God, or, The insufficiency and uncertainty of human friendship and the improvement of solitude in converse with God with some of the author's breathings after him / by Richard Baxter ... Baxter, Richard, 1615-1691. 1693 Approx. 208 KB of XML-encoded text transcribed from 92 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A26896 Wing B1222 ESTC R14884 12542378 ocm 12542378 62989 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26896) Transcribed from: (Early English Books Online ; image set 62989) Images scanned from microfilm: (Early English books, 1641-1700 ; 305:1) The Christians converse with God, or, The insufficiency and uncertainty of human friendship and the improvement of solitude in converse with God with some of the author's breathings after him / by Richard Baxter ... Baxter, Richard, 1615-1691. Baxter, Richard, 1615-1691. Divine life. viii, [4], 167, [1] p. Printed for John Salusbury ..., London : 1693. The third treatise of: The divine life. Cf. BM. Page 5 print faded in the filmed copy. Pages 1-25 photographed from Bodleian Library copy and inserted at the end. Advertisements: p. [3]-[4] at beginning and p. [1] at end. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Worship and love. 2004-03 TCP Assigned for keying and markup 2004-04 SPi Global Keyed and coded from ProQuest page images 2004-05 Melanie Sanders Sampled and proofread 2004-05 Melanie Sanders Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion The Christians CONVERSE with GOD , OR , THE Insufficiency and Vncertainty OF Human Friendship And the Improvement of SOLITUDE IN CONVERSE with GOD ; With some of the AUTHOR's Breathings after him . By Richard Baxter . Recommended to the Reader 's serious thoughts when at the House of Mourning , and in Retirement . By Mr. Matth. Silvester . LONDON , Printed for John Salusbury , at the Rising Sun over against the Royal Exchange in Cornhill . 1693. TO THE READER· THis Excellent Discourse , breathing the Excellence of it's ( now Deceased ) Authors Spirit , craves thy most serious perusal ; and it will plentifully reward the hours which shall be spent thereon . It greatly savours of deep thoughts , strict observations , and long and great experience of God , of Things , and Persons . Creatures look best when at a distance , and in prospect ; but when nearer to us , they are then easily looked through , and seldom found to correspond with their Appearances to us , and with our expectations from them . But God is such a deep and boundless Abyss of Perfection , as most delightfully will endure and recompence all the severity and closeness of our eternal Thoughts about him . Perfected Spirits are all thought concerning God , and find their Hearts enflamed , and all their Powers invigorated thereby eternally , to inexpressible Satisfaction : And what varieties of pleasant Thoughts the Innumerable Instances and Mirrours of Divine Excellencies in the Heavens will endlesly Minister unto , I do not know , nor dare I guess too boldly at them . But how those Souls can look for Heaven , or truly be accounted gracious , who never retire solemnly to converse with God , I know not . Surely , where God is not more than all to us , he can be comfortably nothing : And our religious Exercises and Pretences must needs be mean and dull , whilst God is triflingly and seldom thought on , and conversed with by us . Can holy Walking be preserved and promoted without love ? Can love to God and Christ , and to the invisible State , be kindled , cherished , and continually advanced without Faith ? Can Faith be any thing but Fancy and Presumption , without Thought and Knowledge ? And can the Life of Faith , Hope , Love , and holy Walking , be fixt and vigorous , and proficient , without our serious and frequent representations of God unto our selves by solemn Contemplations of his excellent Perfections , free Communications , plentiful Provisions , and glorious Designs , whereto he hath entitled us , seeing our Religion and Devotions in all the parts thereof can have no Life and Soul but this ? What is it to converse with God in Solitude , but to actuate our Thoughts of what we know concerning God in Christ , and to accomodate them to all the needful and useful Purposes of Religion and Devotion ; and to make Thoughts solemnly serviceable to the great Ends thereof , viz. our due and seasonable Representations of our God to us , and of our selves to him in Christ , pursuant to the stated and occasional Ends and Interests of Christian Godliness , as the matter may require ? Conversing thus with God , wants not its great Advantages in life and death . And if these Thoughts contained in this Book , ( which did so greatly reconcile the Author to the Thoughts of his then approaching , but now experienced Death , ) were more in Exercise at Funeral Solemnities , and this Book then put into the hands of Mourners , it would be no matter of Repentance that I know of . These are the hasty Thoughts and Sentiments of thine in and for the Lord , whilst Matthew Sylvester . London , Sept. 12. 1692. THE CONTENTS· THE Context opened . p. 1 Why Christ was forsaken by his Disciples . p. 6. Use 1. Expect by the forsaking of your Friends to be conformed unto Christ : Reasons for your Expectation . p. 12 The Aggravations of their forsaking you . p. 34 Some quieting Considerations . p. 38 The Order of Forms in the School of Christ. p. 51 The Disciples scattered every Man to his own . p. 57. Selfishness contrary to friendly fidelity . p. 58. Considerations to quiet us in the death of faithful Friends . p. 60 Whether we shall know them in Heaven . p. 71 Whether Creatures be any matter of our Comfort in Heaven . p. 73. Quest. Shall I have any more Comfort in present friends than in others ? p. 76 Doct. 3. When all forsake us , and leave us ( as to them ) alone , we are far from being simply alone , because God is with us . p. 80. The advantages of having God with us . p. 81 Quest. How he is with us . p. 82 Use. 1. Imitate Christ : Live upon God alone , though men forsake you ; yet thrust not your selves into Solitude uncalled . p. 91 In what cases Solitude is lawful and good . p. 92 Reasons against unnecessary Solitude . p. 94 The Comfort of Converse with God in necessary Solitude . The Benefits of Solitude . The Reasons from God. Improved largely in some Meditations . p. 102.111 Directions for Conversing with God in Solitude . p. 149 Concluded in further Meditation . p. 160 A Caution . p. 166 Books Printed for John Salusbury in Cornhill . THE certainty of The Worlds of Spirits , fully evinced by unquestionable Histories of Apparitions and Witchcrafts , Operations , Voices , &c. Proving the Immortality of Souls , the Malice and Miseries of the Devils and the Damned , and the Blessedness of the Justified . By Richard Baxter . An End of Doctrinal Controversies which have lately troubled the Churches , by ●econciling explication without much Disputing . By Richard Baxter . The Protestant Religion truly stated and justified , by the late Reverend Divine Mr. Richard Baxter : Whereunto is added by way of an Epistle , some Account of the Learned Author , never before published . By Mr. Matth. Sylvester and Mr. Daniel Williams . The Harmony of the Divine Attributes , in the contrivance and accomplishment of Mans Redemption by the Lord Jesus Christ. By William Bates , D. D. The Changableness of this World , with respect to Nations , Families , and particular Persons ; with a practial Application thereof to the various conditions of this Mortal Life . By Timothy Rogers , M. A. The Christian Lover , or a discourse opening the Nature of Participation with , and Demonstrating the necessity of Purification by Christ. By T. Cruse . The Duty and blessing of a Tender Conscience , plainly stated and earnestly recommended to all that regard acceptance with God , and the prosperity of their Souls . By the same Author . Five Sermons on various Occasions . By the same Author . The Mirrour of Divine Love unvail'd , in a Paraphrase on the High and misterious Song of Solomon . By Robert Fleming . V. D. M. The Mourners Memorial , in two Sermons on the death of the truly Pious Mrs. Susannah Some . With some Account of her Life and death . By T. Wright , and Robert Fleming . V. D. M. A new Examination of the Accidence and Grammar , in English and Latin , wherein all the Rules of Properi quae Maribus , Que Genus , As in presenti , Sintax , and Praesodia , are made plain and easie , that the meanest Capacity may speedily learn the Latin Tongue . OF CONVERSING WITH God , &c. Joh. XVI . 32 . Behold , the hour cometh , ye● is come ▪ that ye shall be scattered every Man to his own , and shall leave me alone ▪ And yet I am not alone , because the Father is with me . I Am this day to handle the instance of [ Christ's being forsaken by his Friends and Followers . ] He thought meet to foret●ll them , how they should ▪ manifest their infirmity and untrustiness in this temporary forsaking of him , that so he might fullyer convince them , that he knew what was in Man , and that he knew future contingencies ( or things to come , which seem most dependent on the Will of Man ) and that he voluntarily submitted to his deserted State , and expected no support from Creatures , but that Man should then do least for Christ , when Christ was doing most for Man ; that Man by an unthankful forsaking Christ , should then manifest his forsaken deplorate state , when Christ was to make Atonement for his Reconciliation to God , and was preparing the most costly Remedy for his Recovery . He foretold them of the Fruit which their Infirmity would produce , to humble them that were apt to think too highly of themselves for the late free Confession they had made of Christ , when they had newly said [ Now we are sure that thou knowest all things : by this we are sure , that thou comest forth from God , ver . 30. He answereth them [ Do ye now believe ? Behold , the hour cometh , &c. ] Not that Christ would not have his Servants know his graces in them , but he would also have them know the Corruption that is latent , and the infirmity consistent with their grace . We are very apt to judge of all that is in us , and of all that we shall do hereafter , by what we feel at the present upon our hearts . As when we feel the stirring of some Corruption , we are apt to think that there 〈◊〉 nothing else , and hardly perceive the contrary grace , and are apt to think it will never be better with us : So when we feel the Exercise of Faith , Desire or Love , we are apt to overlook the contrary Corruptions , and to think that we shall never feel them more . But Christ would keep us both humble and vigilant ▪ by acquainting us with the mutability and unconstancy of our minds . When it goes well with us , we forget that the time is coming when it may go worse . As Christ said to his Disciples , he●e in the case of Believing , we may say to our selves in that and other 〈◊〉 ▪ Do we now Believe ? It is well● But the time may be coming in which we may be brought to shake with th● stirrings of our remaining Unbelief , and shrewdly tempted to question the 〈◊〉 of Ch●istianity it self , and of the ●oly Scriptures , and of the Life to come . Do we now rejoyce in the persuasions of the Love of God ? The time may be coming when we may think our selves forsaken and undone , and think he will esteem and use us as his Enemies . Do we now pray with fervour , and pour out our Souls enlargedly to God ? It is well : But the time may be coming when we shall seem to be as dumb and prayerless , and say , we cannot pray , or else we find no audience and acceptance of our Prayers . Christ knoweth that in us which we little know by our selves ; and therefore may foreknow , that we will commit such Sins , or fall into such Dangers , as we little fear . What Christ here prophesieth to them did afterwards all come to pass . As soon as ever Danger and Trouble did appear , they began to flag , and to shew how ill they could adhere unto him or suffer with him , without his special corroborating Grace . In the Garden when he was sweating Blood in Prayer , they were sleeping ; Though the Spirit was willing , the Flesh was weak : They could not ▪ watch with him one hour , Mat. 26.40 , 41. When he was apprehended , they shifted each Man for himself , Mat. 26.56 . [ Then all the Disciples forsook him and fled . And as this is said to be that the Scriptures might be fulfilled , Mat. 26.54 , 56. so it might be said to be , That this prediction of Christ himself might be fulfilled . Not that Scripture Prophesies did cause the Sin by which they were fulfilled , nor that God caused the sin to fulfill his own Predictions , but that God cannot be deceived who foretold in Scriptures long before , that thus it would come to pass : When it is said , That [ thus it must be , that the Scripture may be fulfilled ] the meaning is not that [ thus God 〈…〉 but only Necess●●● 〈…〉 ; a Logical Necessity in 〈…〉 noscendi & dicendi ; nor a 〈…〉 in ordine essendi : 〈…〉 of the Thing it self as caused by 〈◊〉 Prediction or Decree ; but a 〈◊〉 of the Truth of this 〈…〉 ; [ such a thing will b● , 〈…〉 hath decreed , foreknown or foretold 〈◊〉 or [ whatever God foretelleth , must nescessarily come to pass , that is , will certainly come to pass : but this God hath foretold ; therefore this will come to pass . ] Here are three observable points in the Text , that are worthy our distinct Consideration , though for brevity sake I shall handle them together . 1. That Christ was forsaken by his own Disciples , and left alone . 2. When the Disciples left Christ , they were scattered every one to his own . They returned to their old Habitations , and old Acquaintance , and old Employment , as if their hopes and hearts had been almost broken , and they had lost all their labour in following Christ so long : Yet the root of Faith and Love that still remained , caused them to enquire further of the end , and to come together in secret to confer about these Matters . 3. When Christ was forsaken of his Disciples , and left alone , yet was he not forsaken of his Father , nor left so alone as to be separated from him or his love . We 〈◊〉 ●ow ●o consider of this , 〈◊〉 〈◊〉 as a part of Christs Humiliation , 〈…〉 as a Point in which we must 〈◊〉 to be conformed to him . It may possibly seem strange to us , that Christ would suffer all his Disciples to forsake him in his Extremity ; and I doubt it will seem strange to us , when in our extremity , and our suffering for Christ ( and perhaps for them ) we shall find our selves forsaken by those that we most highly valued , and had the greatest familiarity with . But there are many Reasons of this permissive Providence open to our observation . 1. No wonder , if when Christ was suffering for Sin , he would even then permit the Power and odiousness of sin to break forth , that it might be known he suffered not in vain . No wonder , if he permitted his Followers to 〈◊〉 him , and to shew the latent 〈◊〉 and Selfishness , and unthankfulness tha● remained in them , that so they might know , that the death of Christ was as necessary for them as for others ; and the universality of the Disease might shew the need that the Remedy should be Vniversal . And it is none of Christs intent to make his Servants to seem better than they are , to themselves or others , or to honour himself by the hiding of their Faults , but to magnifie his pardoning and healing grace , by the means or occasion of the sins which he pardoneth and healeth . 2. H●reby he will bring his Followers to the fuller knowledge of themselves , and shew them that which all their days should keep them humble , and watchful , and save them from p●●●sumption and trusting in themselves : When we have made any full Confession of Christ , or done him any considerable service , we are apt to say with the Disciples , Mat. 19.27 . [ Behold , we have forsaken all , and followed thee ; VVhat shall we have ? ] As if they had rather been Givers to Christ , than Receivers from him ; and had highly 〈…〉 his hands : But when 〈…〉 him , and the rest shift for them●●lves , and when they come to themselves after such cowardly and ungrateful Dealings , then they will be●ter understand their Weakness , and know on whom they must de●end . 3. Hereby also they shall better understand what they would have been , if God had le●t them to themselves , that so they may be thankful for grace received , and may not boast themselves against the miserable world , as if they had made themselves to differ , and had not received all that grace by which they excel the common sort : when our falls have hu●t us and shamed us , we shall know to whom we must be beholden to support us . 4. Christ would permit his Disciples thus far to forsake him , because he would have no support from man , in his sufferings for man : This was part of his voluntary humiliation , to ●e deprived of all earthly comforts , and to be●r affliction even from those few , that b●t lately were his faithful servants : that men dealing like men , and sinners , while he was doing like God , and as a Saviour , no man might challenge to himself the honour of contributing to the Redemption of the world , so much as by encouraging the Redeemer . 5. Christ did permit the Faith and courage of his Disciples thus far to fail , that their witness to him might be of the greater credit and authority , when his actual Resurrection and the Communication of the Spirit should compel them to believe : when all their doubts were dissipated , they that had doubted themselves , and yet were constrained to believe , wo●ld be received as the most impartial witnesses by the doubting world . 6. Lastly , by the desertion and dissipation of his Disciples , Christ would teach us whenever we are called to follow him in suffering , what to expect from the best of men ; Even to know that of themselves they are untrusty , and may fail us : and therefore not to look for too much assistance or encouragement from them . Paul lived in a time when Christians were more self-denying and stedfast than they are now : And Paul was one that might better expect to be faithfully accompanied in his sufferings for Christ , than any of us : And yet he saith , 2 Tim. 4.16 . [ At my first answer no man stood with me , but all men forsook me : ] and prayeth , that it be not laid to their charge : Thus you have seen some Reasons why Christ consented to be left of all , and permitted his Disciples to desert him in his sufferings . Yet note here , that it is but a partial temporary forsaking that Christ permitteth ▪ and not a total or final forsaking or Apostasie . Though he will let them see that they are yet men , yet will he not leave them to be but as other men : Nor will he quite cast them off , or suffer them to perish . Nor is it all alike that thus forsake him ; Peter doth not do as Iudas : The sincere may manifest their infirmity ; but the Hypocrites will manifest their Hypocrisie . And accordingly in our sufferings our familiars that were fals-hearted ( as being worldlings and carnal at the heart may perhaps betray us , and set against us , or forsake the cause of Christ , and follow the way of gain and honour : when our tempted shrinking friends that yet may have some sincerity , may perhaps look strange at us , and seem not to know us , and may hide their heads , and shew their fears ; and perhaps also begin to study some self-deceiving arguments and distinctions , and to stretch their consciences , and venture on some sin , because they are afraid to venture on affliction ; till Christ shall cast a gracious rebuking quickning aspect on them , and shame them for their sinful shame , & fear them from their sinful fears , and inflame their Love to him by the motions of his Love to them , and destroy the Love that turned them for him : And then the same men that dishonourably failed Christ and us , and began to shrink , will turn back and re-assume their arms , and by patient suffering overcome , and win the Crown as we have done before them . Vse . CHristians , expect to be conformed to your Lord in this part of his Humiliation also : Are your friends yet fast and friendly to you ? For all that expect that many of them at least should prove less friendly : and promise not your selves an unchanged constancy in them : Are they yet useful to you ? expect the time when they cannot help you : Are they your comforters and delight , and is their company much of your solace upon earth ? Be ready for the time when they may become your sharpest scourges , and most heart-peircing grief● , or at least whom you shall say , We have no pleasure in them . Have any of them , or all , already failed you ? what wonder ? Are they not men , and sinners ? To whom were they ever so constant . As not to fail them ? Rebuke your selves for your unwarrantable expectations from them ▪ And learn hereafter to know what man is ; and expect that friends should use you as followeth . 1· Some of them that you thought sincere , shall prove perhaps unfaithful and dissemblers , and upon fallings out , or matters of self-interest may seek your ruine . Are you better than David that had an Achitophel ? or than Paul that had a Domas ? or than Christ that had a Iudas ? Some will forsake God : what wonder then if they forsake you ? Because iniquity shall abound , the love of many shall wax cold , Mat. 24.12 ▪ Where pride and vain glory , and sensuality and worldliness are unmortified at the heart , there is no trustiness in such persons : For their wealth , or honour , or fleshly interest , they will part with God and their Salvation ; much more with their best deserving friends . Why may not you as well as Iob have occasion to complain , [ He hath put my Brethren far from me , and my Acquaintance are very estranged from me : My kin●folk have failed , and my familiar Friends have ●●●actten me : They that dwell in my House , and my Maiden● count me for a Stranger , I am an Alien in their sight : I called my Servant , and he gave me no Answer , I intreated him with my mouth● My breath is strange to my Wife ; though I intreated for the Childrens sake of my own Body : Yea , young Children dispised me : I arose , and they spake ●gainst me : All my inward friends abhorred me : and they whom I loved are turned against me , Job 19.13 , 14 , 15 , 16 , 17 , 1● , 19. Why may not you as well as David be put to sav , Yea mine own familiar Friend in whom I trusted , which did eat of my Bread , hath lift up his Heel against me ! ] Psal. 41.9 . Those that have been most acquainted with the secrets of your Soul , and privy to your very thoughts , may be the persons that shall betray you , or grow strange to you . Those that you have most obliged by benefits , may prove your greatest Enemies . You may find some of your Friends like Birds of prey , that hover about you for what they can get , and when they have catcht it , fly away . If you have given them all that you have , they will forsake you , and perhaps reproach you , because you have no more to give them . They are your Friends more for what they yet expect from you , than for what they have already received . If you cannot still be helpful to them , or feed their covetous desires , or supply their wants , you are to them but as one that they had never known . Many a faithful Minister of Christ hath studied , and preacht , and prayed , and wept for their Peoples Souls , and after all have been taken for their Enemies , and used as such ; yea even because they have done so much for them . Like the Patient , that being cured of a mortal sickness , sued his Physician at Law for making him sick with the Physick ( But it is indeed our uncured Patients only that are offended with us . ) Paul was accounted an Enemy to the Galathians , because he told them the truth . Ungrateful truth maketh the faithfullest Preachers most ungrateful . It must seem no wonder to a Preacher of the Gospel , when he hath entreated , prayed , and wept night and day for miserable Souls , and laid his hands as it were under their feet in hopes of their Conversion and Salvation , to find them after all , his bitter Enemies , and seeking his Destruction , that could have laid down his Life for their Salvation . Ieremy seemed too impatient under this affliction , when he said [ Give heed to me , O Lord , and hearken to the Voice of them that contend with me : Shall Evil be recompensed for good ? Remember that I stood before thee to speak good for them , and to turn away thy Wrath from them : Therefore deliver up their Children to the famine , and pour out their blood by the force of the S●●ond , &c. Jer. 18 , 19 , 20. Thus may Ingratitude afflict you , and kindness be requited with unkindness , and the greatest benefits be forgotten , and requited with the greatest wrongs : Your old Familiars may be your Foes : and you may be put to say as Ieremy [ For I heard the defaming of many : Fear on every side : Report , say they , and we will report it : All my Familiars watched for my halting , saying , Peradventure he will be enticed , and we shall prevail against him , and we shall take our revenge on him . ] Jer. 20.10 . Thus must the Servants of Christ be used , in conformity to their suffering Head. 2. And some that are sincere , and whose hearts are with you , may yet be drawn by temptation to disown you : When malice is slandering you , timerous friendship may perhaps be silent ▪ and afrai● to just●fie you or take your part . When a Peter in such imbecility and fear can disown and deny his suffering Lord , what wonder if faint hearted friends disown you , or me , that may give them too much occasion or pretence ? Why may not you and I be put to say as David did , Psal. 38.11 , 12. [ My lovers and my Friends stand aloof from my sore , and my Kinsmen stand afar off : They that seek after my Life lay Snares for me : And they that seek my hurt speak mischievous things , and imagine deceits all the day long . ] They that in fearfulness will ●ail their Maker and Redeemer , and hazard their Salvation , may by a smaller temptation be drawn to fail such friends as we . 3. Moreover , a hundred things may 〈…〉 action or 〈…〉 may cause passions in 〈…〉 these may grow so high till 〈…〉 seem to one another to be like 〈◊〉 : Paul and Barnabas may grow so hot , as to fall out to a parture . How easily can Satan let fire on the Tinder which he findeth in the best and gentlest natures , if God permit him ? No Friends so near and dear , that passionate weaknesses may not either alienate or make a grief to one another ; how apt are we to take unkindnesses at one another , and to be suspicious of ou● Friends , or offended with them ? And how apt to give occasion of such offence ? How apt are we to censure one another , and to misinterpret the words and actions of our Friends ? And how apt to give occasion of such mistakes and cutting censures ? And the more kindness we have found in , or expected from our Friends , the more their real or supposed injuries will affect us . We are apt to say , [ Had it been a stranger , I could have born it : But to be used thus by my bosom or familiar Friend , goes near my heart . ] And indeed the unkindness of Friends is no small affliction● th● suffering going usually as near the Hea●t , as the person that caused it was near it : Especially when our own weakness causeth us to forget the frailty and infirmities of Man , and with what allowances and expectations we must choose and use our Friends ; and when we forget the Love that remaineth in the midst of passions . 4. Also cross Interests and unsuitableness may exceedingly interrupt the fastest friend●hip . Friendship is very much founded in suitableness , and maintained by it : And among mortals , there is no perfect s●it●bleness to be found ; but much unsuitablen●ss still remaineth . That which pleaseth one , is displeasing to another : One li●eth this place , and the other that : One liketh this habit , and the other that : One is for mirth , and the other fo● sadness : One for talk , and the other for silence : One for a publick , and the other for a private life . And their personallity or individuation having self love as inseparable , will unavoidably ●●use a contrariety of interests . The Creature is insufficient for us : If one have it , perhaps the other must want it : Like a covering too narrow for the bed . Sometimes our ●●puta●ions seem to stand a 〈◊〉 , so that one mans is diminished by anothers : and then how apt is envy to create a grudge , and raise unfriendly jealousies and distastes . Sometimes the Commodity of one is the discommodity of the other : And then [ Mine and Thine ] ( which are contrary to the community of friendship ) may divide and alienate , and make two of those that seemed one . The instances of Abraham and Lot ( upon the differen●e among their Servants ) and of Isaac and Ishmael , and of ●acob and Esau , and of ●ban and Iacob , and of Leah and Rachel● and of Ioseph and his Brethren , and of Saul and David , and of Ziba Mephibosheth and David , with many oth●rs tell us this . It is rare to meet with a Ionathan , that will endearedly love that man to the death , who is appointed to deprive him of a Kingdom . If one can but say [ I suffer by him , or I am a looser by him ] it seemeth enough to excuse unfriendly thoughts and actions . When you can gratifie the desires of all the covetous , ambitious , self-seeking persons in the World , or else cure their diseases , and possess their minds with perfect C●●rity , then ●ll the 〈…〉 hath over and over again given 〈…〉 as full and sad demonstrations of th● 〈◊〉 of Cross opinions , to alienate 〈◊〉 and make divisions , as most ages of the World have ever had . If your Friend 〈◊〉 proud , it 's wonderful how he will ●ligh● you , and withdraw his Love , if you 〈◊〉 not of his mind ▪ If he be zealous , he is easily tempted , to think it a part of his duty to God , to disown you if you differ from him , as taking you for one that disowneth the truth of God , and therefore one that God himself disowneth ; or at least to grow cold in his affection toward you , and to decline from you , as he that thinks you do from God. As agreement in opinions doth strangely reconcile Affections ; so disagreement doth secretly and strangely alienate them ; even before you are well aware , your Friend hath lost possession of your hearts , because of an unavoidable diversity of apprehensions : When all your Friends have the same intellectual complexion and temperature , and measure of understanding with your selves , then you may have hope to escape the ruptures , which unlikeliness and differences of apprehensions might else cause . 6. Moreover , some of your friends may so far overgrow you in wisdom , or wealth , or honour , or worth , in their own conceits , that they may begin to take you to be unsuitable for them , and unmeet for their further special friendship . Alas poor man , they will pity thee that thou art no wiser , and that thou hast no greater light to change thy mind as fast as they , or that thou art so weak and ignorant as not to see what seems to them so clear a truth ; or that thou art so simple to cast away thy self by crossing them that might prefer thee , or to f●ll under the displeasure of those that have power to raise or ruine thee : But if thou be so simple , thou mayest be the object of their lamentation , but art no familiar friend for them . They think it fittest to close and converse with those of their own rank and stature , and not with such shrubs and children , that may prove their trouble and dishonour . 7. And some of your friends will think that by a more through acquaintance with you , they have found out more of your infirmities or faults ; and therefore have found that you are less aimable and valuable than at first they judged you : They will think that by distance , unacquaintedness , and an over-hasty love and judgment , they were mistaken in you ; and that now they see reason to repent of the love which they think was guilty of some errors and excess : when they come nearer you , and have had more tryal of you , they will think they are fitter to judge of you than before : And indeed our defects are so many , and all our infirmities so great , that the more men know us , the more they may see in us that deserveth pity or reproof ; and as Pictures , we appear less beautiful at the nearest view : Though this will not warrant the withdrawing of that Love which is due to friends , and to vertue even in the imperfect : nor will excuse that alienation and decay of friendship that is caused by the pride of such as overlook , perhaps much greater failings and weaknesses in themselves , which need forgiveness . 8. And perhaps some of your Friends will grow weary of their Friendship , having that infirmity of humane nature , not to be much pleased with one thing long . Their love is a flower that quickly withereth : It is a short liv'd thing that soon groweth old . It must be novelty that must feed their love and their delight . 9. And perhaps they may have got some better Friends in their apprehensions , that may have so much interest as to take them up , and leave no room for antient Friends . It may be they have met with those that are more suitable , or can be more useful to them : that have more learning , or wit , or wealth , or power , than you have , and therefore seem more worthy of their Friendship . 10. And some of them may think when you ( are in a low and suffering state , and in danger of worse , that it is part of their duty of self-preservation to be strange to you though in heart they wish you well ) They will think they are not bound to hazard themselves upon the displeasure of superiours , to own or befriend you or any other : Though they must not desert Christ , they think they may desert a man for their own preservation . To avoid both extreams in such a case , men must both study to understand which way is most serviceable to Christ , and to his Church , and withal to be able to deny themselves , and also must study to understand what Christ meaneth in his final sentence [ In as much as you did it ( or did it not ) to one of the least of these my Brethren , you did it ( or did it not ( to me . ] As if it were to visit the Contagious , we must neither cast away our lives to do no good , or for that which in value holdeth no proportion with them ; nor yet must we deny to run any hazard when it is indeed our duty : So is it in our visiting those that suffer for the cause of Christ : ( but that here the owning them being the co●fessing of him , we need more seldom to fear being too forward . ) 11. And some of your friends may cover their faithfulness with the pretence of some fault that you have been guilty of , some errour that you hold , or some unhansom or culpable act that you have done , or some duty that you have left undone or failed in . For they think there is not a better shelter for their unfaithfulness , then to pretend for it the Name and Cause of God , and so to make a duty of their sin . Who would not justifie them , if they can but prove , that God requireth them , and Religion o●ligeth th●m to forsake you f●r your faults ? There are few crimes in the world that by some are not fathered on God ( that most hateth them ) as thinking no name can so much honour them . False friends therefore use this means as well as other Hypocrites : And though God is Love , and condemneth nothing more than uncharitableness & malice , yet these are commonly by falsha●ted Hypocrites , called by pious vertuous names , and God himself is entitled to them : so that few worldlings , ambitious persons or timeservers , but will confidently pretend Religion for all their falshood to their friends , or bloody cruelty to the servants of Christ , that comply not with their carnal interest . 12. Perhaps some of your friends may really mistake your case , and think that you suffer as evil doers , and instead of comforting you , may be your sharpest censurers : This is one of the most notable things set out to our observation in the book of Iob : It was not the smallest part of his affliction , that when the hand of God was heavy upon him , and then if ever was the time for his friends to have been his comforters , and friends indeed , on the contrary they became his scourge , and by unjust accusations , and misinterpretations of the providence of God , did greatly add to his affliction ! when God had taken away his children , wealth and health , his friends would take away the reputation and comfort of his integrity ; and under pretence of bringing him to repentance , did charge him with that which he was never guilty of ; They wounded his good name , and would have wounded his conscience , and deprived him of his inward peace : Censorious false accusing friends do cut deeper then malicious slandring enemies . It is no wonder if strangers or enemies do misjudge and misreport our actions : But when your bosom friends , that should most intimately know you , and be the cheif witness of your innocency against all others , shall in their jealousie , or envy , or peevishness ▪ or falling out , be your chief reproachers and unjust accusers , as it makes it serve more credible to others , so it will come nearest to your selves . And yet this is a thing that must be expected : yea even your most self-denying acts of obedience to God , may be so misunderstood by godly men , and real friends , as by them to be taken for your great miscarriage , and turned to your rebuke : As Davids dancing before the Ark was by his wife ; which yet did but make him resolve to be yet more vile : If you be cast into poverty , or disgrace , or prison , or banishment , for your necessary obedience to Christ , perhaps your friend or wife may become your accuser for this greatest service , and say , This is your own doing : your rashness , or indiscretion , or self-conceitedness , or willfulness hath brought it upon you : what need had you to say such words , or to do this or that ? why could not you have yeilded in so small a matter ? ] Perhaps your costliest and most excellent obedience shall by your nearest friends be called the fruits of pride , or humour , or passion , or some corrupt affection , or at least of folly and inconsiderateness . When flesh and blood hath long been striving in you against your duty , and saying , [ Do not cast away thy self : O serve not God at so dear a rate : God doth not require thee to undo thy self : why shouldest thou not avoid so great inconveniences ? ] When with much ado you have conquered all your carnal reasonings , and denyed your selves and your carnal interest ; you must expect even from some religious friends , to be accused for these very actions , and perhaps their accusations may fasten such a blot upon your names , as shall never be washed out till the day of judgment . By difference of interests , or apprehensions , and b● unacquaintedness with your hearts , and actions , the righteousness of of the righteous may be thus taking from him , and friends may do the work of enemies , yea of Satan himself the accuser of the brethren ; and may prove as thorns in your bed , and gravel in your shoes , yea in your eyes , and wrong you much more than open adversaries could have done . How is it like to go with that mans reputation , you may easily judge , whose friends are like Iobs , and his enemies like Davids , that lay snares before him , and diligently watch for matter of reproach : yet this may befall the best of men . 13. You may be permitted by God to fall into some real crime , and then your friends may possibly think it is their duty to disown you , so far as you have wronged God : When you provoke God to frown upon you , he may cause your friends to frown upon you : If you fall out with him , and grow strange to him , no marvel if your truest friends fall out with you , and grow strange to you . They love you for your godliness , and for the sake of Christ ; and therefore must abate their love if you abate your godliness ; and must for the sake of Christ be displeased with you for your sins . And if in such a case of real guilt , you should be displeased at their displeasure , and should expect that your friend should befriend your sin , or carry himself towards you in your guilt as if you were innocent , you will but shew that you understand not the nature of true friendship , nor the use of a true friend ; and are yet your selves too friendly to your sins . 14. Moreover , those few friends that are truest to you , may be utterly unable to relieve you in your distress , or to give you ease , or do you any good . The case may be such that they can but pity you and lament your sorrows , and weep over you : you may see in them that man is not as God , whose friendship can accomplish all the good that he desireth to his friends . The wisest and greatest and best of men are silly comforters , and uneffectual helps : you may be sick , and pained , and grieved , and distressed , notwithstanding any thing that they can do for you : Nay , perhaps in their ingnorance , they may increase your misery , while they desire your relief ; and by striving indirectly to help and ease you , may tye the knot faster and make you worse . They may provoke those more against you that oppress you , while they think they speak that which would tend to set you free : They may think to ease your troubled minds by such words as shall increase the trouble : or to deliver you as Peter would have delivered Christ , and saved his Saviour , first by carnal counsel , Math. 16.22 . [ Be it far from thee Lord , this shall not be unto thee ] And then by carnal unjust force , ( by drawing his sword against the Officers . ) Love and good meaning will not prevent the mischiefs of ignorance and mistake . If your friend cut your throat while he thought to cut but a vein to cure your disease , it is not his friendly meaning that will save your lives . Many a thousand sick people are killed by their friends , that attend them with an earnest desire of their life ; while they ignorantly give them that which is contrary to their disease , and will not be the ●ess pernicious for the good meaning of the giver . Who have more tender affections than Mothers to their children ? And yet a great part of the calamity of the World of sickness , and the misery of mans life , proceedeth from the ignorant and erroneous indulgence of Mothers to their Children , who to please them , let them eat and drink what they will , and use them to excess and gluttony in their childhood , till nature be abused and ma●tered and clogged with those superfluities and crudities , which are the dunghill matter of most of the following diseases of their lives . I might here also remember you how your friends may themselves be overcome with a temptation , and then become the more dangerous tempters of you , by how much the greater their interest is in your affections . If they be infected with error , they are the likest persons to ensnare you : If they be tainted with Covetousness or Pride , there is none so likely to draw you to the same sin : And so your friends may be in effect your most deadly Enemies , deceivers and destroyers . 15. And if you have friends that are never so firm and constant , they may prove ( not only unable to relieve you ) but very increasing to your grief . If they are afflicted in the participation of your sufferings , as your troubles are become theirs ( without your ease ) so their trouble for you will become yours , and so your stock of sorrow will be encreased And they are mortals , and liable to distress as well as you . And therefore they are like to bear their share in several sorts of sufferings : And so friendship will make their sufferings to be yours : Their sicknesses and pains , their fears and griefs , their wants and dangers will all be yours . And the more they are your hearty Friends , the more they will be yours . And so you will have as many additions to the proper burden of your griefs , as you have suffering Friends : When you do but hear that they are dead , you say as Thomas , Joh. 11.16 . [ Let us also go that we may die with him . ] And having many such friends you will almost always have one or other of them in distress ; and so be seldom free from sorrow ; besides all that which is properly your own . 16. Lastly , if you have a Friend that is both true and useful , yet you may be sure he must stay with you but a little while . The godly men will cease , and the faithful fail from among the Children of men ; while men of lying flattering lips , and double hearts survive , and the wicked walk on every side while the vilest men are exalted , Psal. 12.1 , 2 , 8. while swarms of false malicious men , are left round about you , perhaps God will take away your dearest Friends : If among a multitude of unfaithful ones , you have but one that is your friend indeed , perhaps God will take away that one . He may be separated from you into another Country ; or taken away to God by Death . Not that God doth grudge you the mercy of a faithful Friend ; but that he would be your All , and would not have you hurt your selves with too much affection to any Creature , and for other reasons to be named anon . And to be forsaken of your Friends , is not all your affliction ; but to be so forsaken is a great aggravation of it . 1. For they use to forsake us in our greatest sufferings and streights , when we have the greatest need of them . 2. They fail us most at a dying hour , when all other worldly comfort faileth : As we must leave our houses , lands and wealth , so must we for the present leave our Friends : And as all the rest are silly comforters , when we have once received our citation to appear before the Lord , so also are our Friends but silly Comforters : They can weep over us , but they cannot with all their care , delay the separating stroak of death , one day or hour . Only by their prayers , and holy advice , remembring us of everlasting things , and provoking us in the work of preparation , they may prove to us friends indeed . And therefore we must value a holy , heavenly , faithful friend , as one of the greatest Treasures upon Earth . And while we take notice how as men they may forsake us , we must not deny but that as Saints they are precious , and of singular use to us ; and Christ useth by them to communicate his mercies ; and if any Creatures in the World may be blessings to us , it is holy persons , that have most of God in their hearts and lives . 3. And it is an aggravation of the Cross , that they often fail us , when we are most faithful in our Duty , and stumble most upon the most excellent acts of our obedience . 4. And those are the persons that oft-times fail us , of whom we have deserved best , and from whom we might have expected most . Review the experiences of the choicest Servants that Christ hath had in the World , and you shall find enough to confirm you of the vanity of man , and the instability of the dearest Friends . How highly was Athanasius esteemed ? and yet at last deserted and banished even by the famous Constantine himself ! How excellent a Man was Gregory Nazianzene , and highly valued in the Church ? and yet by reproach and discouragements driven away from his Church at Constantinople whither he was chosen : and envyed by the Bishops round about him . How worthy a man was the eloquent Chrysostom , and highly valued in the Church ! And yet how bitterly was he prosecuted by Hierome and Epiphanius ; and banished , and dyed in a second banishment , by the provocation of Factious contentious Bishops , and an Empress impatient of his plain reproofs ? What person more generally esteemed and honoured for learning , piety and peaceableness then Melanchthon ? and yet by the Contentions of Illyricus and his party , he was made aweary of his life . As highly as Calvin was ( deservedly ) valued at Geneva , yet once in a popular lunacy and displeasure , they drove him out of their City , and in contempt of him some called their Dogs by the name of Calvin ; ( though after they were glad to intreat him to return . ) How much our Grindal and Abbot were esteemed , it appeareth by their advancement to the Archbishoprick of Canterbury : And yet who knoweth not that their eminent piety sufficed not to keep them from dejecting frowns ! And if you say , that it is no wonder if with Princes through interest , and with People through levity , it be thus ; I might keep up instances of the like untrustiness of particular Friends : But all History and the experiences of the most , do so much abound with them , that I think it needless . Which of us must not say with David that [ all men are lyars ] Psal. 116. that is , deceitful and untrusty , either through unfaithfulness , weakness or insufficiency ; that either will forsake us , or cannot help us in the time of need ? Was Christ forsaken in his extremity by his own Disciples , to teach us what to expect , or bear ? Think it not strange then to be conformed to your Lord in this , as well as in other parts of his humiliation . Expect that Men should prove deceitful : Not that you should entertain censorious suspicions of your particular friends : But remember in general that Man is frail , and the best too selfish and uncertain ; and that it is no wonder if those should prove your greatest grief , from whom you had the highest expectations . Are you better then Iob , or David , or Christ ? and are your Friends more firm and unchangeable then theirs ? Consider , 1. That Creatures must be set at a sufficient distance from their Creator . All-sufficiency , Immutability and indefectible fidelity , are proper to Jehovah . As it is no wonder for the Sun to set or be Eclipsed , as glorious a body as it is ; so it is no wonder for a Friend , a pious Friend , to fail us , for a time , in the hour of our distress . There are some that will not : But there is none but may , if God should leave them to their weakness . Man is not your Rock : He hath no stability but what is derived , dependant , and uncertain , and defectible . Learn therefore to rest on God alone , and lean not too hard or confidently upon any mortal might . 2. And God will have the common infirmity of man to be known , that so the weakest may not be utterly discouraged , nor take their weakness to be gracelesness , whilst they see that the strongest also have their infirmities , though not so great as theirs . If any of God's Servants lives in constant holiness and fidelity , without any shakings or stumbling in their way , it would tempt some self-accusing troubled Souls , to think that they were altogether graceless , because they are so far short of others . But when we read of a Peters denying his Master in so horrid a manner , with swearing and cursing that he knew not the man , Mat. 26.74 . And of his dissimulation and not walking uprightly , Gal. 2. and of a Davids unfriendly and unrighteous dealing with Mephibosheth , the seed of Ionathan ; and of his most vile and treacherous dealing with Vriah , a faithful and deserving Subject ; it may both abate our wonder and offence at the unfaithfulness of our Friends , and teach us to compassionate their frailty , when they desert us ; and also somewhat abate our immoderate dejectedness and trouble , when we have failed God or man our selves . 3. Moreover , consider , how the odiousness of that sin , which is the root and cause of such unfaithfulness , is greatly manifested by the failing of our Friends . God will have the odiousness of the Remnants of our Self-love and Carnal mindedness , and Cowardize appear . We should not discern it in the Seed and Root , if we did not see , and taste it in the Fruits . Seeing without Tasting will not sufficiently convince us . A Crab looks as beautiful as an Apple ; but when you taste it , you better know the difference . When you must your selves be unkindly used by your Friends , and forsaken by them in your distress , and you have tasted the Fruits of the Remnants of their Worldliness , Selfishness and Carnal Fears , you will better know the odiousness of these Vices , which thus break forth against all Obligations to God and you , and notwithstanding the Light , the Conscience , and perhaps the Grace , that doth resist them . 4. Are you not prone to overvalue and overlove your Friends ? If so , is not this the meerest Remedy for your Disease ? In the loving of God , we are in no danger of Excess ; and therefore have no need of any thing to quench it . And in the loving of the Godly purely upon the account of Christ , and in loving Saints as Saints , we are not apt to go too far . But yet our Understandings may mistake , and we may think that Saints have more of sanctity than indeed they have ; and we are exceeding apt to mix a Selfish Common Love with that which is Spiritual and Holy ; and at the same time , when we love a Christian as a Christian , we are apt not only to love him ( as we ought ) but to overlove him , because he is our Friend , and loveth us . Those Christians that have no special Love to us , we are apt to undervalue and neglect , and love them below their holiness and worth : But those that we think entirely love us , we love above their proper Worth , as they stand in the esteem of God : Not but that we may love those that love us , and add this love to that which is purely for the sake of Christ ; but we should not let our own Interest prevail and overtop the Interest of Christ , nor love any so much for loving us , as for loving Christ : And if we do so , no wonder if God shall use such Remedies as he seeth meet , to abate our excuse of Selfish Love. O how highly are we apt to think of all that Good which is found in those who are the highest esteemers of us , and most dearly love us ; when perhaps in it self it is but some ordinary Good , or ordinary Degree of Goodness which is in them ! Their Love to us unresistibly procureth our Love to them : And when we love them , it is wonderful to observe , how easily we are brought to think well of almost all they do , and highly to value their Judgments , Graces , Parts and Works : When greater Excellencies in another perhaps are scarce observed , or regarded but as a common thing : And therefore the destruction or want of Love , is apparent in the vilifying Thoughts and Speeches , that most Men have one of another ; and in the low esteem of the Judgments , and Performances , and Lives of other Men ; ( much more in their Contempt , Reproaches , and cruel Persecutions . ) Now though God will have us encrease in our love of Christ in his Members , and in our pure love of Christians as such , and in our common Charity to all , yea , and in our just Fidelity to our Friend ; yet would he have us suspect and moderate our selfish and excessive Love , and inordinate partial esteem of one above another , when it is but for our selves , and on our own account . And therefore as he will make us know , that we our selves are no such excellent Persons , as that it should make another so laudable , or advance his worth , because he loveth us ; so he will make us know , that our Friends , whom we overvalue , are but like other Men : If we exalt them too highly in our esteem , it is a sign that God must cast them down . And as their Love to us was it that made us so exalt them ; so their unkindness or unfaithfulness to us , is the fittest means to bring them lower in our estimation and affection . God is very jealous of our hearts , as to our overvaluing and overloving any of his Creatures . What we give inordinately and excessively to them , is some way or other taken from him , and given them to his Injury , and therefore to his offence . Though I know , that to be void of natural , friendly or social affections , is an odious extreme on the other side ; yet God will rebuke us , if we are guilty of Excess . And it 's the greater and more inexcusable fault to over-love the Creature , because our Love to God is so cold , and hardly kindled and kept alive . He cannot take it well to see us dote upon dust and frailty like our selves , at the same time when all his wondrous kindness , and attractive goodness , do cause but such a faint and languid Love to him , which we ourselves can scarcely feel . If therefore he cures us by permitting our Friends to shew us what they are , and how little they deserve such excessive Love ( when God hath so little ) it is no more wonder , than it is , that he is tender of his Glory , and merciful to his Servants Souls . 5 By the failing and unfaithfulness of our Friends , the wonderful Patience of God will be observed and honoured , as it is shewed both to them and us . When they forsake us in our distress , ( especially when we suffer for the Cause of Christ ) it is God that they injure more than us : And therefore if he bear with them , and forgive their Weakness upon Repentance , why should not we do so , that are much less injured ? The worlds perfideousness should make us think , How great and wonderful is the patience of God , that beareth with , and beareth up so vile , ungrateful , treacherous Men that abuse him , to whom they are infinitely obliged ? And it should make us consider , when Men deal treacherously with us , How great is that mercy that hath born with , and pardoned greater wrongs , which I my self have done to God , than these can be which men have done to me ! It was the remembrance of David's Sin , that had provoked God to raise up his own Son against him ( of whom he had been too fond ) which made him so easily bear the Curses and Reproach of Shimei . It will make us bear abuse from others , to remember how ill we have dealt with God , and how ill we have deserved at his hands our selves . 6. And I have observed another of the Reasons of God's permitting the failing of our Friends , in the season and success . It is , that the Love of our Friends may not hinder us when we are called to suffer or die . When we over-love them , it teareth our very hearts to leave them : And therefore it is a strong temptation to draw us from our Duty , and to be unfaithful to the cause of Christ , lest we should be taken from our too-dear Friends , or lest our suffering cause their too-much Grief . It is so hard a thing to die with willingness and peace , that it must needs be a mercy to be saved from the Impediments which make us backward : And the excessive Love of Friends and Relations , is not the least of these Impediments . O how loth is many a one to die , when they think of parting with Wife , or Husband or Children , or dear and faithful Friends ! Now I have often observed , that a little before their death or sickness , it is ordinary with God to permit some unkindness between such too dear friends to arise , by which he moderated and abated their affections , and made them a great deal the willinger to dye . Then we are ready to say , it is time for me to leave the World , when not only the rest of the World , but my dearest Friends have first forsaken me ! This helpeth us to remember our dearest everlasting Friend , and to be grieved at the heart that we have been no truer our selves to him , who would not have forsaken us in our extremity . And sometimes it makes us ev'n weary of the world , and to say as Elias , Lord take away my Life , &c. 1 King 19.4.10 , 14. When we must say , I thought I had one friend left , and behold even he forsaketh me in my distress . ] As the love of Friends intangleth our affections to this World , so to be weaned by their unkindnesses from our Friends , is a great help to loosen us from the World , and proveth oft a very great mercy to a Soul that is ready to depart . And as the friends that Love us most , and have most interest in your esteem and Love , may do more than others , in tempting us to be unfaithful to our Lord , to to entertain any errour , to commit any sin , or to flinch in suffering ; so when God had permitted them to forsake us , and to lose their too great interest in us , we are fortified against all temptations from them . I have known where a former intimate friend hath grown strange , and broken former friendship , and quickly after turned to such dangerous ways and errours , as convinced the other of the mercifulness of God , in weakning his temptation by his friends desertion ; who might else have drawn him along with him into sin . And I have often observed , that when the husbands have turned from Religion to Infidelity , Familism , or some dangerous heresie , that God hath permitted them to hate and abuse their wives so inhumanly , as that it preserveth the poor women from the temptation of following them in their Apostasie or sin : When as some other women with whom their husbands have dealt more kindly , have been drawn away with them into pernicious paths . Therefore still I must say , we were undone if we had the disposing of our own conditions . It would belong before we should have been willing our selves to be thus unkindly dealt with by our friends : And yet God hath made it to many a soul , a notable me●●s of preserving them from being undone for ever . Yea the unfaithfulness of all our friends , and the malice and cruelty of all our enemies , doth us not usually so much harm , as the love and temptation of some one deluded ●●ring friend , whom we are ready to follow into the gulf . 7. Lastly , consider that it is not desirable or suitable to our state , to have too much of our comfort by any creature : Not only because it is most pure and sweet which is most immediately from God ; but also because we are very prone to over-love the Creature ; and if it should but seem to be very commodious to us , by serving our necessities or desires , it would seem the more amiable , and therefore be the stronger snare : The work of mortification doth much consist in the annihilation or deadness of all the Creatures as to any power to draw away our hearts from God , or to entangle us and detain us from our duty . And the more excellent and lovely the Creature appeareth ●o us , the less it is dead to us , or we to it ; and the more will it be able to hinder or ensnare us . When you have well considered all these things , I suppose you will admire the wisdom of God in leaving you under this kind of tryal , and weaning you from every creature , and teaching you by his Providence as well as by his word , to Cease from man , whose breath is in his nostrils ; for wherein is he to be accounted of ? ] And you will see that it 's no great wonder that corrupted souls , that live in other sins , should be guilty of this unfaithfulness to their friends : And that he that dare unthankfully trample upon the unspeakable kindness of the Lord should deal unkindly with the best of men . You make no great wonder at other kind of sins , when you see the world continually commit them ; why then should you make a greater or a stranger matter of this than of the rest ? Are you better than God ? Must unfaithfulness to you be made more hainous , than that unfaithfulness to him , which yet you daily see and slight ? The least wrong to God is a thousand fold more than the greatest that can be done to you , as such . Have you done that for your nearest friend , which God hath done for him and you , and all men ? Their obligations to you are nothing in comparison of their great and manifold obligations to God. And you know that you have more wronged God , your selves , than any man ever wronged you : And if yet for all that he bear with you , have you not great reasons to bear with others ? Yea , you have not been innocent towards men your selves : Did you never wrong or fail another ? Or rather , are you not apter to see and aggravate the wrong that others do to you , than that which you have done to others ? May you not call to mind your own neglects , and say , as Adonizebeck , Judg. 1.7 . [ Threescore and ten Kings having their thumbs and their great toes cut off , gathered their meat under my table : As I have done , so God hath requited me . ] Many a one have I failed or wronged : and no wonder if others fail and wrong me . ] Nay you have been much more unfaithful and injurious to your selves , than ever any other hath been to you . No friend was so near you , as your selves : None had such a charge of you : None had such helps and advantages to do you good or hurt : And yet all the Enemies you have in the world , even in Earth or Hell , have not wronged and hurt you half so much as you have done your selves . O , methinks the man or woman that knoweth themselves , and knoweth what it is to Repent ; that ever saw the greatness of their sin and folly , should have no great mind or leisure , or aggravate the failings of their friends , to the injuries of their enemies , considering what they have proved to themselves ! Have I forfeited my own salvation , and deserved everlasting wrath , and sold my Saviour and my Soul for so base a thing as sinful pleasure , and shall I ever make a wonder of it , that another man doth me some temporal hurt ? Was any friend so near to me as my self ? Or more obliged to me ? O sinful soul , let thy own , rather then thy friends deceit and treachery , and neglects , be the matter of thy displeasure , wonder and complaints ! And let thy Confirmity herein to Jesus Christ , be thy holy ambition and delight : Not as it is thy suffering , nor as it is caused by mens sin : but as it is thy Confirmity and fellowship in the sufferings of thy Lord , and caused by his Love. I have already shewed you that sufferers for Christ , are in the highest form among his Disciples . The Order of his followers usually is this ; 1. At our entrance , and in the lowest form , we are exercised with the fears of Hell , and Gods displeasure , and in the Works of Repentance for the sin that we have done . 2. In the second form , we come to think more seriously of the Remedy , and to enquire what we shall do to be saved , and to understand better what Christ hath done and suffered , and what he is and will be to us ; and to value him and his love and grace . And here we are much enquiring how we may know our own sincerity , and our interest in Christ , and are labouring for some assurance , and looking after signs of Grace . 3. In the next form or order we are searching after further Knowledge , and labouring better to understand the mysteries of Religion , and to get above the Rudiments and first Principles : And here if we escape turning bare Opinionists or Hereticks by the snare of Controversie or Curiosity , it 's well . 4. In the next form we set our selves to the fuller improvement of all our further degrees of Knowledge ; and to digest it all , and turn it into stronger Faith , and Love , and Hope , and greater Humility , Patience , Self-denial , Mortification , and contempt of Earthly Vanities , and hatred of Sin ; and to walk more watchfully and holily , and to be more in holy Duty . 5. In the next form we grow to be more publick-spirited : To set our Hearts on the Churches welfare , and long more for the progress of the Gospel , and for the good of others : and to do all the good 〈◊〉 the World that we are able , for mens Souls or Bodies , but especially to long and lay out our selves for the Conversion , and Salvation of ignorant , secure , unconverted Souls . The counterfeit of this , is , An eager desire to Proselyte others to our Opinions or that Religion which we have chosen , by the direction of Flesh and Blood , or which is not of God , nor according unto Godliness , but doth subserve our carnal Ends. 6. In the next form we grow to study more the pure and wonderful Love of God in Christ , and to relish and admire that Love , and to be taken up with the goodness and tender mercies of the Lord , and to be kindling the Flames of holy Love to him that hath thus loved us ; and to keep our Souls in the Exercise of that Love : And withal to live in Joy , and Thanks , and Praise to him that hath redeemed us and loved us . And also , by Faith to converse in Heaven , and to live in holy contemplation , beholding the Glory of the Father and the Redeemer in the Glass , which is fitted to our present use , till we come to see him face to face . Those that are the highest in this form , do so walk with God , and burn in Love , and 〈◊〉 so much above inferiour Vanities , and are so conversant by Faith in Heaven , that their hearts even dwell there , and there they long to be forever . 7. And in the highest form in the School of Christ , we are exercising this confirmed Faith and Love , in Sufferings , especially for Christ. In following him with our Cross , and being conformed to him , and glorifying God in the fullest exercise and discovery of his Graces in us , and in an actual trampling upon all that standeth up against him , for our hearts ; and in bearing the fullest witness to his Truth and Cause , by constant enduring , though to the Death . Not but that the weakest that are sincere , must suffer for Christ , if he call them to it . Martyrdom it self is not proper to the strong Believers : Whoever forsaketh not all that he hath for Christ , cannot be his Disciple , Luke 14.33 . But to suffer with that Faith and Love forementioned , and in that manner , is proper to the strong : And usually God doth not try and exercise his young and weak ones with the tryals of the strong ; nor set his Infants on so hard a service , nor put them in the front or hottest of the Battel , as he doth the ripe confirmed Christians . The sufferings of their inward Doubts and Fears doth take up such . It is the strong that ordinarily are called to Sufferings for Christ , at least in any high Degree ; I have digrest thus far to make it plain to you , that our Conformity to Christ , and fellowship with him in his Sufferings , in any notable degree , is the lot of his best confirmed Servants , and the highest form in his School , among his Disciples : And therefore not to be inordinately feared or abhorred , nor to be the matter of impatiency , but of holy joy ; and in such infirmities we may glory . And if it be so of Sufferings in the general ( for Christ ) then is it so of this particular sort of Suffering , even to be forsaken of all our best and nearest , dearest Friends , when we come to be most abused by the Enemies . For my own part , I must confess that as I am much wanting in other parts of my conformity to Christ , so I take my self to be yet much short of what I expect he should advance me to , as long as my Friends no more forsake me ▪ It is not long since I found my self in a low ( if not a doubting ) case , because I had so few Enemies and so little Sufferings for the Cause of Christ ( though I had much of other sorts : ) And now that doubt is removed by the multitude of Furies which God hath let loose against me . But yet , methinks , while my Friends themselves are so friendly to me , I am much short of what I think I must at last attain to . BUT let us look further in the Text , and see what is the Cause of the failing and forsaking Christ in the Disciples ; and what it is that they betake themselves to , when they leave him . [ Ye shall be scattered every Man to his Own. ] Self-Denyal was not perfect in them , selfishness therefore in this hour of temptation did prevail . They had before forsaken all to follow Christ ; they had left their Parents , their Families , their Estates , their Trades , to be his Disciples : But though they believed him to be the Christ , yet they dreamt of a visible Kingdom , and did all this with too carnal Expectations of being great men on Earth , when Christ should begin his Reign . And therefore when they saw his apprehension and ignominious suffering , and thought now they were frustrate of their hopes , they seem to repent that they had followed him ( though not by Apostacy and an habitual or plenary change of mind● yet ) by a sudden passionate , frightful apprehension , which vanished when grace performed its part . They now began to think , that they had lives of their Own to save , and families of their Own to mind , and business of their Own to do . They had before forsaken their private Interests and Affairs , and gathered themselves to Jesus Christ , and lived in Communion with him , and one another . But now they return to their Trades and Callings , and are scattered every Man to his own . Selfishness is the great Enemy of all Societies , of all Fidelity and Friendship . There is no trusting that person in whom it is predominant . And the Remnants of it where it doth not Reign , do make men walk unevenly and unstedfastly towards God and men . They will certainly deny both God and their Friends , in a time of tryal who are not able to deny themselves : Or rather , he never was a real Friend to any , that is predominantly selfish . They have alway some interest of their Own , which their Friend must needs contradict , or is insufficient to satisfie . Their Houses , their Lands , their Moneys , their Children , their Honour , or something which they call their Own , will be frequently the matter of contention ; and are so near them , that they can for the sake of these cast off the nearest Friend . Contract no special friendship with a selfish man : Nor put no confidence in him , whatever Friendship he may profess . He is so confined to himself , that he hath no true love to spare for others : If he seem to love a Friend , it is not as a Friend , but as a Servant , or at best as a Benefactor : He loveth you for himself , as he loveth his Mony , or Horse , or House , because you may be serviceable to him : Or as a Horse or Dog doth love his Keeper , for feeding him . And therefore when your Provender is gone , his Love is gone ; when you have done feeding him , he hath done loving you . When you have no more for him , he hath no more for you . Object . But ( some will say ) it is not the falseness of my Friend that I lament , but the separation , or the loss of one that was most faithful : I have found the deceitfulness of ordinary Friends ; and therefore the more highly pri●e those few that are sincere . I had but one true friend among abundance of self-seekers ; and that one is dead , or taken from me , and I am l●ft as in a Wilderness , having no mortal man that I can trust or take much comfort in . Answ. Is this your case ? I pray you answer these few Questions , and suffer the truth to have its proper work upon your mind . Quest. 1. Who was it that deprived you of your Friend ? Was it not God ? Did not he that gave him you take him from you ? Was it not his Lord and Owner that call'd him home ? And can God do any thing injuriously or amiss ? will you not give him leave to do as he list with his own ? Dare you think that there was wanting either Wisdom or Goodness , Iustice or Mercy in God's disposal of your Friend ? Or will you ever have Rest , if you cannot have Rest in the Will of God ? 2. How know you what sin your Friend might have fallen into , if he had lived as long as you would have him ? You 'll say , that God could have preserved him from sin . It 's true : But God preserveth sapientially , by means , as well as omnipotentially : And sometime he seeth that the temptations to that person are like to be so strong , and his Corruption like to get such advantage , and that no means is so fit as Death it self , for his preservation . And if God had permitted your Friend by temptation to have fallen into some scandalous sin , or course of evil , or into errors , or false ways , would it not have been much worse than Death to him and you ? God might have suffered your Friend that was so faithful , to have been sifted and shaken as Peter was , and to have denied his Lord ; and to have seemed in your own Eyes , as odious as he before seemed amiable . 3. How know you what unkindness to your self , your dearest friend might have been guilty of ? Alas ! there is greater frailty and inconstancy in man , than you are aware of . And there are sadder roots of Corruption unmortified , that may spring up into bitter Fruits , than most of us ever discover in our selves . Many a Mother hath her heart broken by the unnaturalness of such a Child , or the unkindness of such a Husband , as if they had died before , would have been lamented by her , with great impatience and excess . How confident soever you may be of the future Fidelity of your Friend , you little know what tryal might have discovered . Many a one hath failed God and Man that once were as confident of themselves , as ever you were of your Friend . And which of us see not reason to be distrustful of our selves ? And can we know another better than our selves ? or promise more concerning him ? 4. How know you what great calamity might have befallen your Friend , if he had lived as long as you desired ? When the Righteous seem to men to perish , and merciful Men are taken away , it is from the evil to come that they are taken , Isa. 57.1 . How many of my Friends have I lamented as if they had dyed unseasonably , concerning whom some following Providence quickly shewed me , that it would have been a grievous misery to them to have lived longer ! Little know you what Calamities were imminent on his Person , his Family , Kindred , Neighbours , Country , that would have broke his Heart : What if a Friend of yours had died immediately before some calamitous subversion of a Kingdom , some ruines of the Church , &c. And if ignorantly he had done that which brought these things to pass , can you imagin how lamentably sad his life would have been to him , to have seen the Church , the Gospel , and his Country in so sad a case ? especially if it had been long of him ? Many that have unawares done that which hath ruined but a particular Friend , have lived in so much grief and trouble , as made them consent that death should both revenge the injured on them , and conclude their misery . What then would it have been to have seen the publick good subverted , and the faithful overwhelmed in misery , and the Gospel hindred , and holy worship changed for deceit and vanity ; and for Conscience to have been daily saying , [ I had a hand in all this misery : I kindled the fire that hath burned up all . ] What comfort can you think such Friends if they had survived , would have ●ound on Earth ? Unless it were a comfort to hear the Complaints of the afflicted , to see and hear such odious sins as sometimes vexed righteous L●t to see and hear ; or to hear of the scandals of one Friend , and the Apostasie of another , and the sinful compliances and declinings of a third ; and to be under temptations , reproaches ; and afflictions themselves ? Is it a matter to be so much lamented that God hath prevented their greater miseries and wo ? 5. What was the World to your Friends while they did enjoy it ? Or what is it now , or like to be hereafter to your selves ? Was it so good and kind to them , as that you should lament their separation from it ? Was it not to them a place of toil and trouble , of envy and vexation , of enmity and poison ? of successive cares and fears and griefs ? And worst of all , a place of sin ? Did they groan under the burden of a sinful nature , a distempered , tempte● , troubled heart of languishings and weakness of every grace ; of the rebukes of God , the wounds of Conscience , and the malice of a wicked VVorld ? And would you have them under these again ? Or is their deliverance become your grief ? Did you not often joyn in prayer with them , for deliverance from Malice , Calamities , troubles , imperfections , temptations and Sin ? And now those Prayers are answered in their deliverance : And do you now grieve at that which then you prayed for ? Doth the VVorld use your selves so well and kindly , as that you should be sorry that your Friends partake not of the Feast ? Are you not groaning from day to day your selves ? And are you grieved that your Friends are taken from your griefs ? you are not well pleased with your own condition : VVhen you look into your hearts , you are displeased and complain ; when you look into your lives , you are displeased and complain : When you look into your Families , into your Neighbourhoods , unto your Friends , unto the Church , unto the Kingdom , unto the World , you are displeased and complain : And are you also displeased that your Friends are not under the same displeasedness and complaints as you ? Is the World a place of Rest or trouble to you ? And would you have your Friends to be as far from Rest as you ? And if you have some Ease and Peace at present , you little know what storms are near ! You may see the days , you may hear the tydings , you may feel the griping griefs and pains , which may make you call for Death your selves , and make you say that a life on Earth is no felicity , and make you confess that they are Bl●ssed that are dead in the Lord , as resting from their Labours , and being past these troubles , griefs and fears . Many a poor troubled Soul is in so great distress , as that they t●ke their own lives to have some taste of Hell : And yet at the same time , are grieving because their friends are ●aken from them , who would have been grieved for their griefs , and for ought they know might have fallen into as sad a st●te as they themselves are now l●menting . 6. Do you think it is for the Hurt or the go●d of your Friend , that he is removed hence ? It cannot be for his Hurt unless he be in Hell. ( At least , it is uncertain whether to live would have been for his Good , by an increase of Grace , and so for greater Glory ▪ ) And if he be in Hell , he was no fit person for you to take much pleasure in upon Earth : He might be indeed a fit Object for your Compassion , but not for your Complacency . Sure you are not undone for want of such company as God will not endure in his sight , and you must be separated from for ever . But if they be in Heaven , you are scarce their Friends if you would wish them th●nce . Friendship hath as great respect to the good of our Friends as of our selves . And do you pretend to Friendship , and yet lament the removal of your friend to his greatest happiness ! Do you set more by your own enjoying his company , then by enjoying God in perfect blessedness ? This sheweth a very culpable defect either in Faith or Friendship ; and therefore beseemeth not Christians and Friends . If Love teacheth us to mourn with them that mourn , and to rejoyce with them that rejoyce ; can it be an act of rational Love to mourn for them that are possessed of the highest everlasting joyes ? 7. God will not honour himself by one only , but by many : He knoweth best when his work is done : When our Friends have finished all that God intended them for , when he put them into the World , is it not time for them to be gone , and for others to take their places , and finish their Work also in their time ? God will have a succession of his Servants in the World. Would you not come down , and give place to him that is to follow you , when your part is played , and his is to begin ? If David had n●t dyed , there had been no Solomon , no I●hoshaphat , no Hezekiah , no Iosiah , to succeed him and honour God in the same Throne . You may as wisely grudge that one day only takes not up all the Week , and that the clock str●keth not the same hour still , but proceedeth from one to two , from two to three , &c. as to murmur that one man only continueth not to do the work of his place excl●ding his Successors . 8. You must 〈◊〉 have all your Mercies by one Messenger or Hand : God will not have you confine your Love to one only of his Servants : And therefore he will not make one only useful to you : But when one hath delivered his Message and done his part , perhaps God will send you other Mercies by another hand : And it belongeth to him to choose the Messenger who gives the gift . And if you will Childishly dote upon the first Messenger , and say you will have no more , your frowardness more deserveth Correction than Compassion : And if you be kept fasting till you can thankfully take your Food , from any hand that your Father sends it by , it is a Correction very suitable to your sin . 9. Do you so highly value your Friends for God , or for them , or for your selves , in the final consideration ? If it was for God , what reason of trouble have you , that God hath disposed of them , according to his wisdom and unerring Will ? should you not then be more pleased that God hath them , and employeth them in his highest service , than displeased that you want them ? But if you value them and love them for themselves , they are now more lovely when they are more perfect ; and they are now fitter for your content and joy , when they have themselves unchangeable content and joy , than they could be in their sin and sorrows . But if you valued and loved them but for your selves only , it is just with God to take them from you , to teach you to value Men to righter ends , and upon better considerations : And both to prefer God before your selves , and better to understand the nature of true Friendship , and better to know that your own felicity is not in the hands of any Creature , but of God alone . 10. Did you improve your Friends while you had them ? or did you only love them , while you made but little use of them for your Souls ? If you used them not , it was just with God for all your Love to take them from you . They were given you as your Candle , not only to Love it , but to work by the Light of it : And as your Garments ; not only to Love them , but to wear them ; and as your meat , not only to Love it , but to feed upon it . Did you receive their Counsel , and hearken to their Reproofs , and pray with them , and confer with them upon those holy Truths that tended to elevate your minds to God , and to inflame your Breasts with sacred Love ? If not , be it now known to you , that God gave you not such helps and mercies only to talk of , or look upon , and Love , but also to improve for the benefit of your Souls . 11. Do you not seem to forget both where you are your selves , and where you must shortly and for ever live ? Where would you have your Friends , but where you must be your sel●es ? Do you mourn that they are taken hence ? Why , if they had staid here a thousand years , how little of that time should you have had their Company ? When you are almost leaving the World your selves , would you not send your treasure before you to the place where you must abide ? How quickly will you pass from hence to God , where you shall find your Friends that you lamented as if they had been lost , and there shall dwell with them for ever ! O foolish Mourners ! would you not have your Friends at home ! at their home and your home , with their Father , and your Father ; their God , and your God ? Shall you not there enjoy them long enough ! Can you so much miss them for one day , that must live with them to all Eternity ? And is not Eternity long enough for you to enjoy your Friends in ? Obj. But I do not know whether ever I shall there have any distinct knowledge of them , or love to them , and whether God shall not there be so far All in All , as th●t we shall need or fetch no comfort from the Creature . Answ. There is no reason for either of these doubts . For , 1. You cannot justly think that the knowledge of the Glorified shall be more confused or imperfect than the knowledge of natural Men on Earth . We shall know much more , but not so much less . Heaven exceedeth Earth in knowledge , as much as it doth in joy . 2. The Angels in Heaven have now a distinct particular knowledge of the least Believers ; rejoycing particularly in their conversion , and being called by Christ himself [ Their Angels . ] Therefore when we shall be equal to the Angels , we shall certainly know our nearest Friends that there dwell with us , and are employed in the same attendance . 3. Abraham knew the Rich Man in Hell , and the Man knew Abraham and Lazarus : Therefore we shall have as distinct a Knowledge . 4. The two Disciples knew Moses and Elias in the Mount , whom they had never seen before : Though it is possible Christ told them who they were , yet there is no such thing expressed : And therefore it is as probable that they knew them by the Communication of their irradiating glory . Much more shall we be then illuminated to a clearer knowledge . 5. It is said expresly , 1 Cor. 13.10 , 11 , 12. That our present knowledge shall be done away only in regard of its imperfection ; and not of it self , which shall be perfected : [ when that which is perfect is come , then that which is in part shall be done away : ] As we put away childish thoughts and speeches , when we become men : The change will be from [ seeing in a glass ] to [ seeing face to face ] and from [ knowing in part ] to [ knowing even as we are known . ] 2. And that we shall both Know , and Love and rejoyce in creatures even in Heaven , notwithstanding that God is all in all , apeareth further thus . 1. Christ in his glorified humanity is a Creature : and yet there is no doubt but all his members will there Know and Love him in his glorified humanity , without any derogation from the glory of the Deity . 2. The Body of Christ will continue its unity , and every member will be so nearly related , even in Heaven , that they cannot choose but Know and Love each other . Shall we be ignorant of the members of our Body ? and not be concerned in their felicity , with whom we are so nearly one ? 3. The state and felicity of the Church hereafter , is frequently described in Scripture as consistent in Society . It is a Kingdom , the City of God , the Heavenly Ierusalem : and it is mentioned as part of our happiness to be of that society , Heb. 12.22 , 23 , 24 , &c. 4. The Saints are called Kings themselves : and it is said that they shall judge the world , and the Angels ( And Judging in Scripture is frequently put for Governing ) Therefore , ( whether there will be another world of mortals which they shall Govern as Angles now Govern men ; or whether the Misery of damned men and Angels will partly consist in as base a subjection to the glorified Saints , as Dogs now have to men , or wicked reprobates on Earth to Angles ; or whether in respect of both these together , the Saints shall then be Kings , and Rule and Judge ; or whether it be only the participation of the Glory of Christ , that is called a Kingdom , I will not here determine , but ) it is most clear that they will have a distinct particular Knowledge of the world , which they themselves must judge ; and some concernment in that work . 5. It is put into the description of the Happiness of the Saints , that they shall come from the East , and from the West , and shall sit down with Abraham , Isaac , and Jacob , in the Kingdom of God. Therefore they shall know them , and take some comfort in their presence . 6. Love ( even to the Saints as well as unto God ) is one of the graces that shall endure for ever , 1 Cor. 13. It is exercised upon an Immortal object ( the Image , and Children of the Most High ) and therefore must be one of the Immortal Graces . For Grace in the Nature of it dyeth not : and therefore if the Object cease not , how should the Grace cease , unless you will call it's perfecting a ceasing ? It is a state too high for such as we , and I think for any meer Creature to live so Immediately and only upon God , as to have no use for any fellow Creature , nor no comfort in them . God can make use of Glorified Creatures , in such subserviency and subordination to himself , as shall be no diminution to his All-sufficiency or Honour , nor to our glory and felicity . We must take heed of fancying even such a Heaven it self , as is above the capacity of a Creature ; as some very wise Divines think they have ●one , that tell us we shall Immediately see Gods Essence ( his Glory being that which is provided for our intuition and felicity , and is distinct from his Essence ; being not every where as his Essence is ) And as those do that tell us because that God will be All in All , therefore we shall there have none of our comfort by any Creature . Though flesh and blood shall not enter into that Kingdom , but our Bodies will then be Spiritual Bodies ; yet will they be really the same as now , and distinct from our Souls : and therefore must have a felicity suitable to a Body glorified : And if the soul did immediately see God's Essence , yet as no reason can conclude that it can see nothing else , or that it can see even Created Good , and not Love it , so the Body however must have objects and felicity fit for a Body . Obj. But it is said , If we knew Christ after the flesh , henceforth know we him no more . Answ. No doubt but all the carnality in Principles , matter , manner and ends of our knowledge will then cease as it's imperfection : But that a carnal knowledge be turned into a spiritual , is no more a diminution to it , than it is to the glory of our Bodies , to be made like the stars in the Firmament of our Father . Obj. But then I shall have no more comfort in my present friends than in any other . Answ. 1. If you had none in them , it is no diminution to our happiness , if indeed we should have all in God immediately and alone . 2. But if you have as much in others that you never knew before , that will not diminish any of your comfort in your antient Friends . 3. But it is most probable to us , that as there is a twofold Object for our love in the Glorified Saints ; one is their Holiness , and the other is the Relation which they stood in between God and us , being made ▪ his instruments for our conversion and salvation , so that we shall love Saints in Heaven in both respects : And in the first respect ( which is the chiefest ) we shall love those most that have most of God , and the greatest Glory ( though such as we never knew on Earth . ) And in the second respect , we shall love those most that were employed by God for our greatest good . And that we shall not there lay by so much respect to our selves , as to forget or disregard our Benefactors , is manifest , 1. In that we shall forever remember Christ , and love him , and praise him , as one that formerly Redeemed us , and washed us in his Blood , and hath made us Kings and Priests to God : And therefore we may also in just subordination to Christ , remember them with Love and Thankfulness , that were his Inst●uments for the Collation of these benefits . 2. And this kind of Self-love ( to be sensible of Good and Evil to our selves ) is none of the sinful or imperfect selfishness to be renounced or laid by , but part of our very Natures , and as inseparable from us , as we are from our selves . Much more , were it not digress●ve , might be said on this subject ; but I shall only add , that as God doth draw us to every holy Duty , by shewing us the excellency of that duty ; and as perpetu●ty is not the smallest excellency ; so he hath purposely mentioned that Love endureth for ever ( when he had described the Love of one another ) as a principle motive to kindle and encrease this Love. And therefore those that think they shall have no personal Knowledge of one another , nor personal Love to one another ( for we cannot Love person●lly , if we know not personally ) do take a most effectual course to destroy in their souls all holy special Love to Saints , by casting away that principal or very great motive given them by the Holy Ghost , I a● not ●ble to Love mu●h where I f●●eknow that I shall not Love long . I cannot Love a comely Inn , so well as a nearer dwelling of my own , because I must be gone to morrow Therefore must I love my Bible better than my Lawbooks or Physickbooks , &c. Because it leadeth to Eternity . And therefore I must Love Holiness in my self and others , better than meat and drink , and wealth , and honour , and beauty and pleasure ; because it must be Loved for ever , when the Love of these must needs be transitory , as they are transitory . I must profess from the very experience of my soul , that it is the belief that I shall Love my friends in Heaven , that principally kindleth my Love to them on Earth : And if I thought I should never know them after death , and consequently never love them more , when this life is ended , I should in reason number them with temporal things , and Love them comparatively but a little ; even as I Love other transitory things ( allowing for the excellency in the nature of Grace ) But now I converse with some delight with my Godly friends , as believing I shall converse with them for ever , and take comfort in the very Dead and Absent , as believing we shall shortly meet in Heaven : And I Love them , I hope , with a Love that is of a Heavenly Nature , while I Love them as the Heirs of Heaven , with a Love which I expect shall there be perfected , and more fully and for ever exercised , 12. The last Reason that I give you , to move you to bear the Loss or Absence of your friends , is , that it gives you the loudest call to retire from the world , and to converse with God himself , and to long for Heaven , where you shall be seperated from your friends no more . And your forsaken state will somewhat assist you to that solitary converse with God , which it calls you to : But this brings us up to the third part of the Text. AND yet I am not alone , because the Father is with me . ] Doct. When all forsake us and leave us ( as to them ) alone , we are far from being simply alone ; because God is with us . He is not without company , that is with the King ▪ though twenty others have turned him off . He is not without Light that hath the shining Sun , though all his Candles be put out . If God be our God , he is our All , and is enough for us : And if he be our All , we shall not much find the want of creatures while he is with us . For 1. He is with us , who is Every-where , and therefore is never from us ; and knoweth all the ways and projects of our enemies ; being with them in wrath , as he is with us in mercy . 2. He is with us who is Almighty , sufficient to preserve us , conquerable by none ? and therefore while he is with us , we need not fear what man can do unto us : For they can do nothing but what he will : No danger , no sickness , no trouble or want can be so great as to make it any difficulty to God to deliver us when and how he please . 3. He is with us who is Infinitely wise , and therefore we need not fear the subtilty of enemies ; nor shall any of his undertaken works for his Church or us , miscarry for want of foresight , or through any oversight . We shall be preserved even from our own Folly , as well as from our Enemies subtilty : For it is not our own wisdome that our greatest concernments do principally rest upon , nor that our safety and peace are chiefly secured by ; but it is the Wisdome of our great Preserver . He knoweth what to do with us , and what Paths to lead us in , and what is best for us in all conditions : And he hath promised to Teach us , and will be our sure infallible Guide . 4. He is with us who is Infinitely Good , and therefore is only fit to be a continual delight and satisfaction to our souls : That hath nothing in him to disaffect us , or discourage us : whom we may love without fear of over-loving ; and need not set any bounds to our Love , the Object of it being infinite . 5. He is with us , who is most nearly related to us , and most dearly loveth us ; and therefore will never be wanting to us in any thing that is fit for us to have . This is he that is with us , when all have left us , and as to Man we are alone ; and therefore we may well say that we are not alone . Of this I shall say more anon in the application . Quest. But how is he with us ? Answ. 1. He is with us not only in his Essential presence , as he is every where , but as by his Gracious Fatherly presence : We are in his Family , attending on him : Even as the Eye of a Servant is to the hand of his Master : We are always with him , and ( as he phraseth it himself in the Parable ) Luke 15. all that he hath in ours , that is , all that is fit to be communicated to us , and all the Provisions of his bounty for his Children . When we awake , we should be still with him : When we go abroad we should be always as before him : Our life and works should be a Walking with God. 2. He is always with us efficiently to do us good ; Though we have none else that careth for us , yet will he never cast us out of his care , but biddeth us cast our care on him , as promising that he will care for us . Though we have none else to provide for us , he is always with us , and our Father knoweth what we want , and will make the best provision for us , Mat. 6.32 , 33. Though we have none else to defend us against the power of our Enemies , he is always with us to be our sure defence : He is the Rock to which we fly , and upon which we are surely built . He gathereth us to himself as the Hen gathereth her Chickens under her Wings , Mat. 2.37 , 3. And sure while Love is thus protecting us , we may well say that the Father himself is with us . Though in all our wants we have no other to supply us , yet he is still with us to perform his promise , that no good thing shall be wanting to them that fear him . Though we may have none else to strengthen and help us , and support us in our weakness , yet he is always with us , whose Grace is sufficient for us , to manifest his strength in weakness . Though we have no other to teach us , and to resolve our doubts , yet he is with us that is our chiefest Master , and hath taken us to be his Disciples , and will be our Light and Guide , and will lead us into the Truth . Though we have none else to be our Comforters , in our agony , darkness or distress ; but all forsake us , or are taken from us , and we are exposed as Hagar with Ishmael in a Wilderness ; yet still the Father of all consolations is with us ; his Spirit who is the Comforter is in us : And he that so often speaketh the words of Comfort to us in his Gospel , and saith , [ Be of good chear ; let not your hearts be troubled , neither be afraid , &c. ] will speak them ( in the season and measure which is fittest for them ) unto our hearts . Though all Friends turn Enemies , and would destroy us , or turn false Accusers , as Iob's Friends , in their ignorance or passion ; though all of them should add affliction to our affliction , yet is our Redeemer and Justifier still with us , and will lay his restraining hand upon our Enemies , and say to their proudest fury [ Hitherto and no further shall thou go ] He is angry with Iob's accusing Friends , notwithstanding their friendship and good meaning , and though they seemed to plead for God and Godliness against Iob's sin : And who shall be against us while God is for us ? or who shall condemn us when it is he that justifieth us ? Though we be put to say as David , Psal. 142.4 . [ I looked on my right hand and beheld , but there was no man that would know me ; refuge failed me ; no man cared for my Soul : ] Yet we may say with him , vers . 5. and 7. [ I cryed unto thee , O Lord ; I said , Thou art my refuge and my Portion in the land of the Living : Bring my Soul out of Prison that I may praise thy Name : The Righteous shall compass me about : For thou shalt deal bountifully with me : 2 , 3. I poured out my complaint before him ; I shewed before him my trouble : When my Spirit was overwhelmed within me , then thou knewest my Path : In the way wherein I walked have they privily laid a Snare for me . ] Thus [ God is our refuge and strength ; a very present help in trouble . ] Psal. 46.1 . Therefore should we not fear though the Earth were removed , and though the Mountains were carried into the mi●st of the Sea ; though the Waters thereof roar and be troubled , &c. vers . 2.3 . Though a● David saith , Psal. 41.5 , 6 , 7. [ Mine Enemies speak Evil of me : When shall he dye , and his name perish ? And if he come to see me , he speaketh vanity : His Heart gathereth Iniquity to it self ; when he goeth abroad he tell●th it : All that ●●te me whisper t●gether against me : against me do they devise my hurt : An evil Disease , say they , cleaveth fast unto him ; and now that he lyeth , he sh●ll rise up no more : Yea , my own familiar friend in whom I trusted , that did eat of my Bread , hath lift up his heel against me — ] Yet we may add a● he , v. 12. [ And as for me , thou upholdest me in mine integrity , and settest me before thy face forever . ] Though ( as Psal. 35.7 , &c. Without cause they have hid for me their Net in a Pit , which without cause they have digged for my Soul : 11. And false Witnesses did rise up , they laid to my charge things that I knew not ; they rewarded me evil for good : 15 , 16. In my adversity they rejoyced , and gathered themselves together ; the objects gathered themselves together against me , and I knew it not ; they did tear and ceased not ; with hypocritical mockers in Feas●s , they gnashed upon me with their teeth : 20. For they speak not peace , but they devise deceitful matters against them that are quiet in the Land. ] Yet verse 9. [ My Soul shall be joyful in the Lord ; it shall rejoyce in his Salvation : 10. All my Bones shal● say , Lord , who is like unto thee , who deliverest the poor from him that is too strong for him , yea the poor and the needy from him that spoileth him . ] Though Friends be far off , the Lord is nigh to them that are of a brok●n heart , and saveth such as be of a contrite Spirit : Many are the Afflictions of the Righteous ; but the Lord delivereth him out of them all . ] Psal. 34.18 , 19. The Lord redeemeth the Soul of his Servants ; and none of them that trust in him shall be desolate . ] v. 22. Therefore [ I will be glad and rejoyce in his Mercy , for he hath considered my trouble , and hath known ( and owned ) my Soul in adversity : and hath not shut me in the hand of the Enemy . — When my life was spent with grief , and my years with sighing ; my strength failed because of mine iniquity , and my Bones were consumed ; I was a reproach among all mine Enemies , but especially among my Neighbours , and a fear to mine Acquaintance ; they that did see me without fled from me : I was forgotten , and as a dead man out of mind : I was like a broken Vessel : I heard the slander of many : fear was on every side ; while they took counsel together against me , they devised to take away my life : But I trusted in thee , O Lord : I said , Thou art my God : my times are in thy hand : deliver me from the hand of mine enemies , and from them that persecute me : Make thy face to shine upon thy Servant : Save me for thy mercies sake . — O how great is thy goodness which thou hast laid up for them that fear thee , which thou hast wrought for them that trust in thee before the Sons of Men ! Thou shalt hide them in the secret of thy presence from the Pride of Man : Thou shalt keep them secretly in a pavilion from the strife of Tongues , Psal. 31. ] Thus God is with us when men are far from us , or against us : His people find by happy experience , that they are not alone . Because he is nigh them , evil shall not come nigh them , unless as it worketh for their good . He is their hiding place to preserve them from trouble : the great water-floods shall not come nigh them : he will compass them about with Songs of deliverance . ] Psal. 32.6 , 7. 3. And as God is with us thus Relatively and Efficiently , so also Objectively for our holy converse . Wherever our Friends are , God is still at hand to be the most profitable , honourable and delightful Object of our thoughts . There is enough in him to take up all the faculties of my soul. He that is but in a well furnished Library , may find great and excellent employment for his Thoughts many years together : And so may he that liveth in the open World , and hath all the visible Works of God to meditate upon : But all this were nothing , if God were not the sense of Books and Creatures , and the matter of all these noble Studies : He that is alone , and hath only God himself to study , hath the matter and sense of all the Books and Creatures in the World , to employ his thoughts upon . He never need to want matter for his meditation , that hath God to meditate on . He need not want matter of Discourse ( whether mental or vocal ) that hath God to talk of , though he have not the name of any other Friend to mention . All our Affections may have in him the highest and most pleasant work . The Soul of Man cannot have a more sweet and excellent work than to love him : He wanteth neither work nor pleasure , that in his solitude is taken up in the believing contemplations of Eternal Love , and of all his blessed Attributes and Works . O then what happy and delightful converse may a Believer have with God alone ! He is always present , and always at leisure to be spoken with ; and always willing of our access and audience : He hath no interest Cross to our felicity , which should move him to reject us ( as worldly great ones often have ▪ ) He never misunderstandeth us , nor chargeth that upon us which we were never guilty of : If we converse with Men , their Mistakes , and Interests , and Passions , and Insufficiencies , do make the trouble so great , and the benefit so small , that many have become thereby aweary of the World , or of human Society , and have spent the rest of their days alone in desert places . Indeed , so much of God as appears in Men , so much is their converse excellent and delightful ; and theirs is the best that have most of God. But there is so much of vanity , and self ▪ and flesh , and sin in the most or all of of us , as very much darkneth our Light , and dampeth the pleasure , and blasteth the fruit of our Societies and Converse . O how oft have I been solaced in God , when I found nothing but deceit and darkness in the World ! How oft hath he comforted me , when it was past the power of Man ! How oft hath he relieved and delivered me , when all the help of Man was vain ! It hath been my Stay and Rest , to look to him , when the Creature hath been a broken Staff , and deceitful Friend● have been but as a broken Tooth , or a Foot that is out of Joint ( as Solomon speaketh of confidence in an unfaithful man in time of trouble , Prov. 25.29 . ) Verily , as the World were but an horrid Dungeon without the Sun , so it were a howling wilderness , a place of no considerable Employment or Delight , were it not that in it we may live to God and do him Service , and sometime be refreshed with the light of his countenance , and the communications of his love . But of this more ano● . Vse 1. WE see our Example , and our Encouragements . Let us now as followers of Christ , endeavour to imitate him in this , and to Live upon God , when men forsake us , and to know that while God is with us , we are not alone , nor indeed forsaken while he forsakes us not . I shall , 1. Shew you here Negatively , what you must not do . 2. Affirmatively , what you must do ; for the performance of your duty in this imitation of Christ. 1. You must not make this any pretence for the undervaluing of your useful Friends ; nor for your unthankfulness for so great a Benefit as a Godly Friend : nor for the neglect of your Duty in improving the Company and help of Friends : Two is better then one : The communion of Saints , and help of those that are wise and faithful , is a mercy highly to be esteemed . And the undervaluing of it , is at least a sign of a declining Soul. 2. You must not hence fetch any pretence to slight your Friends , and disoblige them , or neglect any duty that you owe them , or any means therein necessary to the continuation of their Friendship . 3. You must not causelesly withdraw from humane society into Solitude . A weariness of converse with Men , is oft conjunct with a weariness of our Duty : And a retiring voluntarily into Solitude , when God doth not call or drive us thither , is oft but a retiring from the place and work which God hath appointed us : And consequently a retiring rather from God , than to God. Like some idle Servants , that think they should not work so hard , because it is but Worldly business , and think their Masters deal not Religiously by them , unless they let them neglect their labour , that they may spend more time in serving God : as if it were no serving God to be faithful in their Masters Service . I deny not but very holy persons have lived in a state of retirement from humane converse : In such cases as these it may become a Duty , 1. In case of such persecution as at present leaveth us no opportunity of serving or honouring God so much in any other place or state . 2 In case that natural infirmity , or disability , or any other accident shall make one less serviceable to God and his Church in Society than he is in solitude . 3. In case he hath committed a sin so heinous and of indelible scandal and reproach , as that it is not fit for the Servants of Christ any more to receive him into their local Communion , though he repent : ( For as to Local Communion , I think , such a case may be . ) 4. In case a man through custom and ill company be so captivated to some fleshly Lust , as that he is not able to bear the temptations that are found in humane converse ; but falleth by them into frequent heinous sinning : In this case the right hand or eye is rather to be parted with , than their Salvation . And though a meer restraint by distance of temptations and opportunities of sinning , will not prove a man sanctified , nor save the soul that loveth the sin and fain would live in it ; Yet , 1. Grace may sometime appear in the strength and self denyal which is exercised in the very avoiding of temptations , when yet perhaps the person hath not strength enough to have stood against the temptation if it had not been avoided . And 2. The distance of temptations , & opportunity of serious and frequent consideration , may be a mean● to help to sincerity that want it . 5. In case a man by age or sickness find himself so near to death , as that he hath now a more special call to look after his present actual preparation , than to endeavour any more the good of others ; and find withall , that solitude will help him in his preparations , his Society being such as would but hinder him . In these five cases I suppose it lawful to retire from humane converse into solitude . But when there is no such necessity or call , it usually proceedeth from one of these vicious distempers : 1. From Cowardize and fear of suffering , when the souldiers of Christ do hide their heads , instead of confessing him before men . 2. From a laziness of mind and weariness of duty : when slothful unprofitable servants hide their talents , pretending their fear of the austerity of their Lord. It s easier to run away from our work , then do it : and to go out of the reach of ignorance , malice , contradiction and ungodliness , than to encounter them , and conquer them by Truth and Holy lives . So many persons as we converse with , so many are there to whom we owe some duty : And this is not so easie as it is to over run our work , and to hide our selves in some Wilderness or Cell , whilst others are fighting the Battels of the Lord. 3. Or it may proceed from meer impatience : When men cannot bear the frown , and scorns , and violence of the ungodly , they fly from sufferings , which by patience they should overcome . 4. Or it may come from humour and mutability of mind , and discontent with ones condition : Many retire from humane converse to please a discontented passionate mind ; or expecting to find that privacy , which in publick they could not find , nor is any where to be found on Earth . 5. And some do it in Melancholy , meerly to please a sick imagination , which is vexed in company , and a little easeth it self in living as the possessed man among the Tombs . 6. And somtimes it proceedeth from self ignorance , and an unhumbled state of a Soul : When men think much better of themselves than others , they think they can more comfortably converse with themselves than with others : Whereas if they well understood that they are the worst or greatest enemies , or troubles to themselves , they would more fear their own Company than other mens : They would then consider what proud , and fleshly , and worldly , and selfish , and disordered hearts they are like to carry with them into their solitude , and there to be annoyed with from day to day : And that the nearest enemy is the worst , and the nearest trouble is the greatest . These vices or infirmities carry many into solitude ; and if they live where Popish vanity may seduce them , they will perhaps imagine , that they are serving God , and entring in perfection , when they are but sinfully obeying their corruptions : and that they are advanced above others in degrees of grace , while they are pleasing a diseased fancy , and entring into a dangerous course of sin . No doubt but the duties of a publick life are more in number , and greater in weight , and of more excellent consequence and tendency ( even to the most publick good , and greatest honour of God ) than the duties of privacy or retirement . Vir bonus est commune bonum : A good man is a common good . And ( saith Seneca ) Nulla essent communia nisi pars illorum pertineret ad singulos ] If every one have not some share or interest in them , how are they common ? Let me add these few Cons●derations , to shew you the evil of voluntary unnecessary Solitude . 1. You less contribute to the honour of your Redeemer , and less promote his Kingdom in the world , and less subserve his death and office , while you do good but to few , and live but almost to your selves . 2. You live in the poorest exercise of the grace of Charity ; and therefore in a low undesirable condition . 3. You will want the communion of Saints , and benefit of publick ordinances ( for I account not a Colledge life a Solitary life . ) And you will want the help of the Charity , Graces and Gifts of others , by which you might be benefited . 4. It will be a life of smaller comfort , as it is a life of smaller benefit to others . They that do but little good ( according to their ability ) must expect but little comfort . They have usually most peace and comfort to themselves , that are the most profitable to others . [ Non potest quisquam bene degere qui se tantum intuetur : Alteri vivas oportet , si tibi vis vivere : Sen. ] No man can live well , that looketh but to himself : Thou must live to another , if thou wilt live to thy self . ] O the delight that there is in doing good to many ! None knoweth it that hath not tryed it : Not upon any account of Merit ; but as it Pleaseth God , and as Goodness it self is amiable and sweet ; and as we receive by communicating ; and as we are under promise ; and as Charity makes all the good that 's done to another to be to us as our own ! 5. We are dark and partial , and heedless of our selves , and hardly brought or kept in acquaintance with our hearts ; and therefore have the more need of the eye of others : And even an enemies eye may be useful , though malicious ; and may do us good while he intends us evil , saith Bernard [ Malum quod nemo videt nemo arguit : Vbi autem non timetur reprehensor , securus accedit tenat●r ; licentius perpetratur iniquitas ] [ The evil that none seeth , none reproveth : and where the reprover is not feared , the temper cometh more boldly , and the sin is committed the more licentiously . ] It 's hard to know the spots in our own faces , when we have no glass or beholder to accquaint us with them . Saith Chrysostom ' [ Solitude is velamen omnium vitiorum ] the cover of all vices ] In company this cover is laid aside , and vice being more naked , is more ashamed . It is beholders that cause shame ; which Solitude is not acquainted with : And it 's a piece of impenitency not to be shamed of sin . 6. And we are for the most part so weak and sickly , that we are unable to subsist without the help of others . Sen. Nemo est ex imprudentibus qui relinqui sibi debet ] unwise men ( or infants , or sick-like men ) must not be left to themselves . ] And God hath let some impotency , insufficiency and necessity upon all that should keep men sociable , & make them acknowledge their need of others , and be thankful for assistance from them , and be ready to do good to others , as we would have others do to us . He that feeleth not the need of others , is so unhumb●ed as to have the greater need of them . 7. Pride will have great advantage in private , and Repentance great disadvantage , while our sins seem to be all dead , because there is not a temptation to draw them out , or an observer to reprove them . [ Tam diu patiens quisque sibi videtur & humi●is , donec nullius hominum consortio commiscetur ; ad naturam pristinam reversurus quum interpellaverit cujuslibet occasionis commotio , inquit Cassianus ] Many a man seems to himself patient and humble , while he keeps out of company ? who would return to his own nature if the commotion of any occasion did but provoke him . ] It 's hard to know what sin or grace is in us ▪ if we have not such tryals as are not to be found in Solitude . 8. Flying from the observation and judgment of others , is a kind of self-accusation ; as if we confest our selves so bad as that we cannot stand the tryal of the Light. ] Bona conscientia turbam advocat : Mala in solitudine anxia est & sollicita : si honesta sunt que facis omnes sciant : siturpia , quid refert neminem scire : cum tu scias ! O te miserum si contemnis hunc testem : inquit Seneca . ] That is [ A good conscience will call in the croud ( or witnesses , not caring who seeth : ) A bad conscience is anxious and sollicitous even in solitude : If they be things honest which thou doest , let all men know : If the be dishonest , what good doth it thee that no man else knoweth it , when thou knowest it thy self ! O miserable man if thou dispise this witness ! ] Something is suspected to be amiss with those that are always in their Chambers , and are never seen . Tell not men that you cannot bear the light : It is he that doeth evil that hateth the light , lest his deeds should be reproved . 9. Solitude is too like to Death , to be desirable : He liveth that doth good ; and he is dead that is useless . [ Vivit is qui multis usu● est : Vivit is qui sentitur : qui vero latitant & torpent , mortem suam antecesserint , inquit Sen. ] [ He liveth that is profitable to many : He liveth that is observed or perceived : but they that lye hid and drowsie do anticipate their death . ] And it is the most culpable death , and therefore the worst , to have Life , and not to use it . 10. A life of holy Communion is likest unto Heaven , where none shall be solitary , but all as members of the Heavenly Ierusalem , shall in harmony Love and Praise their Maker . These Reasons seem to me sufficient to satifie you that no man should choose a Solitude without a special necessity or call : nor yet should it be taken for a life of greater perfection , then a faithful serving of God ●n publick , and doing good to more . I Shall now come to the Affirmative , and tell you for all this , that [ If God call us into Solitude , or men forsake us , we may rejoice in this , that we are not alone , but the Father is with us . ] Fear not such Solitude , but be ready to improve it , if you be cast upon it . If God be your God , reconciled to you in Christ , and his Spirit be in you , you are provided for Solitude , and need not fear if all the World should cast you off . If you be banished , imprisoned , or left alone , it is but a Relaxation from your greatest labours ; which though you may not cast off your selves , you may lawfully be sensible of your ease , if God take off your Burden . It is but a cessation from your sharpest conflicts , and removal from a multitude of great Temptations . And though you may not cowardly retreat or shift your selves from the Fight and danger , yet if God will dispense with you , and let you live in greater peace and safety , you have no cause to murmur at his dealing . A Fruit Tree that groweth by the high-way side , doth seldom keep its fruit to ripeness , while so many Passengers have each his stone or Cudgel to cast at it : Seneca could say [ Nunquam a turba mores quos extuli refero : Aliquid ex eo quod composu● turbatur ; aliquid ex his quae fugavi redit : Inimica est multorum conversatio ] I never bring home well from a Crowd the manners which I took out with me : Something is disordered of that which I had set in order : Something of that which I had banished doth return : The conversation of many I find an enemy to me . ] O how many vain and foolish words corrupt the minds of those that converse with an ungodly World , when your Ears and Minds who live in Solitude , are free from such Temptations ! You live not in so corrupt an Air as they : You hear not the filthy ribbald Speeches , which fight against modesty and chastity , and are the bellows of Lust : You hear not the discontented complaining words of the impatient ; nor the passionate provoking words of the offended ; nor the wrangling quarrelsom words of the contentious ; nor the censorious , or slanderous , or reproachful words of the malicious , who think it their interest to have their Brethren taken to be bad , and to have others hate them , because they them selves hate them ; and who are as zealous to quench the Charity of others , when it is destroyed in themselves , as holy persons are zealous to provoke others to Love , which dwe●●eth and ruleth in themselves . In your Solitude with God , you shall not hear the lyes and malicious revilings of the ungodly against the generation of the just : Nor the subtile cheating words of Hereticks , who being themselves deceived , would deceive others of their Faith , and corrupt their lives . You shall not there be distracted with the noise and clamours of contending uncharitable professors of Religion , endeavouring to make odious first the Opinions , and then the persons of one another : one saying , here is the Church , and another , there is the Church : One saying , This is the true Church Government , and another saying Nay , but that is it : One saying , God will be worshipped thus , and another , not so , but thus or thus : You shall not there be drawn to side with one against another , nor to joyn with any faction , or be guilty of divisions : You shall not be troubled with the Oaths and Blasphemies of the wicked , nor with the imprudent miscarriages of the Weak ; with the Persecutions of Enemies , or the falling out of Friends . You shall not see the cruelty of proud Oppressors , that set up lyes by armed violence , and care not what they say or do , nor how much other men are injured or suffer , so that themselves may tyrannize , and their wills and words may rule the World , when they do so unhappily rule themselves . In your solitude with God , you shall not see the prosperity of the wicked to move you to envy , nor the adversity of the just to be your grief : You shall see no Worldly pomp and splendor to be fool you ; nor adorned beauty to entice you , nor wasting calamities to afflict you : You shall not hear the laughter of Fools , nor the sick mans groans , nor the wronged mans Complaints , nor the poor mans murmurings , nor the proud mans boastings , nor the angry mans abusive ragings . As you lose the help of your gracious friends , so you are freed from the fruits of their peevishness and passions ; of their differing opinion and ways and tempers ; of their inequality , unsuitableness , and contrariety of minds or interests ; of their levity and unconstancy , and the powerful temptations of their friendship , to draw you to the errors or other sins which they are tainted with themselves . In a word , you are there half delivered from the VANITY and VEXATION of the world ; and were it not that you are yet undelivered from your selves , and that you take distempered corrupted hearts with you , O what a felicity would your solitude be ! But , alas , we cannot overrun our own diseases , we must carry with us the remnants of our corrupted nature ; our deadness , and dulness , our selfishness and earthly minds , our impatience and discontents ; and worst of all ▪ our lamentable weakness of faith and love and heavenly mindedness , and our strangeness to God , and backwardness to the matters of eternal life . O that I could escape these , though I were in the hands of the cruellest enemies ! O that such a heart could be left behind ! How gladly would I overrun both house , and land , and honour , and all sensual delights , that I might but overrun it ! O where is the place where there is none of this darkness , nor disaffection , nor distance , nor estrangedness from God! O that I knew it ! O that I could find it ! O that I might there dwell ! though I should never more see the face of mortals ; nor ever hear a human Voice , nor ever taste of the delights of flesh ! Alas , foolish Soul : such a place there is , that hath all this , and more than this ▪ But it is not in a Wilderness , but in Paradise , not here on Earth , but above with Christ ! And yet am I so loath to die ? yet am I no more desirous of the blessed day , when I shall b● uncloathed of flesh and sin ? O death , what an Enemy art thou even to my Soul ▪ By affrighting me from the presence of my Lord , and hindring my desires and willingness to be gone , thou wrongest me much more , than by laying my flesh to rot in darkness . Fain I would know God , and fain I would more love him and enjoy him : But O this hurtful love of life ! O this unreasonable fear of dying , detaineth my desires from pressing on to the happy place where all this may be had ! O wretched man that I am , who shall deliver me from this body of death ! this carnal unbelieving heart , that sometime can think more delightfully of a Wilderness then of Heaven ; that can go seek after God in desert solitude , among the Birds and Beasts and Trees , and yet is so backward to be loosed from flesh that I may find him and enjoy him in the World of glory : Can I expect that Heaven come down to Earth ! and that the Lord of glory should remove his Court , and either leave the retinue of his Celestial Courtiers , or bring them all down into this drosly World of flesh and sin , and this to satisfie my fleshly foolish mind ! Or can I expect the translation of Henoch or the Chariot of Elias ? Is it not enough that my Lord hath conquered Death , and sanctifyed the passage , and prepared the place of my perpetual abode . Well! for all this , though a Wilderness is not Heaven , it shall be sweet and welcom for the sake of Heaven , if thence I may but have a clearer prospect of it : and if by retiring from the crowd and noise of Folly , I may but be more composed and better disposed to converse above , and to use my Faith ( alas , my too weak languid Faith ) until the beatifical Vision and Fruition come . If there may be but more of God , or readier access to him , or more heart quickning flames of Love , or more heart-comforting intimations of his Favour , in a wilderness than in a City , in a Prison than in a Palace ; let that Wilderness be my City , and let that Prison be my Palace , while I must abide on Earth . If in solitude I may have Henochs walk with God , I shall in due season have such a translation as shall bring me to the same felicity which he enjoyeth : And in the mean time as well as after , it is no incommodity , if by mortal eyes I be seen no more . If the Chariot of contemplation will in solitude raise me to more believing affectionate converse with Heaven , than I could expect in Tumults and Temptations , it shall reconcile me unto solitude , and make it my Paradise on Earth , till Angels instead of the Chariot of Elias , shall convey me to the presence of my glorified Head , in the Celestial Paradise . Object . But it is grievous to one that hath been used to much company , to be alone . Answ. Company may so use you , that it may be more grievous to you not to be alone . The Society of Wasps and Serpents may be spared ; and Bees themselves have such Stings as make some that have felt them think they bought the hony dear . But can you say , you are alone , while you are with God ? Is his presence nothing to you ? Doth it not signifie more than the company of all Men in the world ? Saith Hierom , [ Sapions nunquam solus esse potest : habet enim secum omnes qui sunt , & qui fuerunt boni — & si h●minum sit inopia , loquitur cum Deo ] viz. A wise man cannot be alone : for he hath with him the good men that are or have been — And if there be a want of men , he speaks with God. ] He should rather have said , There can be no want of man , when we may speak with God : And were it not that God is here revealed to us as in a glass , and that we do converse with God in Man , we should think human converse little worth . Object . O but Solitude is disconsolate to a sociable Mind . Answ. But the most desirable Society is no Solitude : Saith Hierom , [ Infinita cremi vas●itas te terret ? sed tu Paradisum mente de ambula : Quotiescunque cogitatione ac mente illuc conscenderi● , toties in eremo non e●is ] that is [ Doth the infinite vastness of the wilderness terrifie thee ? But do thou ( ascend ) in mind and walk in Paradise : As oft as thou ascendest thither in thought and mind , so oft thou shalt not be in the wilderness . ] If God be nothing to thee , thou art not a Christian but an Atheist . If God be God to thee , he is All in all to thee ; and then should not his presence be instead of all ? O that I might get one step nearer unto God , though I receded many from all the world ! O that I could find that place on Earth where a Soul may have nearest access unto him , and fullest knowledge and enjoyment of him , though I never more saw the face of Friends ! I should chearfully say with my blessed Saviour [ I am not alone , for the Father is with me . ] And I should say so for these Reasons following . 1. If God be with me , the Maker , and Ruler , and Disposer of all is with me : So that all things are virtually with me in him . I have that in Gold and Jewels which I seem to want in Silver , Lead , and Dross . I can want no Friend if God vouchsafe to be my Friend ; and I can enjoy no benefit by all my Friends , if God be my Enemy . I need not fear the greatest Enemies , if God be reconciled to me . I shall not miss the light of the Candle , if I have this blessed Sun. The Creature is nothing but what it is from God , and in God : And it is worth nothing , or good for nothing , but what it's worth in order unto God , as it declareth him , and helps the Soul to know him , serve him , or draw nearer to him : As it is Idolatry in the unhappy worldling , to thirst after the Creature with the neglect of God , and so to make the world his God ; so doth it savour of the same hainous sin to lament our loss of Creatures more than the displeasure of God. If God be my Enemy , or I am fallen under his indignation , I have then so much greater matters to lament than the loss , or absence , or frowns of Man , as should almost make me forget that there is such a thing as man to be regarded : But if God be my Father , and my Friend in Christ , I have then so much to think of with delight , and to recreate and content my Soul , as will procl●im it most incongruous and absurd to lament mordinately the absence of a wo●m , while I have his Love and Presence who is All in All. If God cannot content me , and be not enough for me , how is he then my God ? or how shall he be my Heaven and everlasting H●ppiness ? 2. If God be with me , he is with me to whom I am absolutely devoted . I am wholly his , and have acknowledged his interest in me , and long ago disclaimed all Usurpers , and repented of Alienations , and unreservedly resigned my self to him : And where shoul● I dwell but with him that is my owner , and with whom I have made the solemnest Covenant that ever I made ? I never gave my self to any other , but in subordination to him , and with a salvo for his highest inviolable right . Where should my goods be but in my own house ? With whom should a servant dwell but with his Master ? and a Wife , but with her Husband ? and Children but with thei● Father ? I am nearlier related to my God and to my Saviour , than I am to any of my Relations in this world . I owe more to him than to all the World : I have renounced all the World , as they stand in any competition or comparison with him ; and can I want their company then while I am with him ? How shall I hate Father and Mother , and Wife and Children , and Brother and Sister for his sake , if I cannot spare them , or be without them to enjoy him ? To hate them is but to use them as Men do hated things , that is , to cast them away with contempt as they would alienate me from Christ , and to cleave to him , and be satisfied in him alone . I am now married to Christ , and therefore must chearfully leave Father and Mother , and my native place , and all to cleave to him : And with whom should I now delight to dwell , but with him who hath t●ken me into so near relation , to be , as it were , one Flesh with him ! O my dear Lord , hide not thou thy face from an unkind an unworthy sinner ! Let me but dwell with thee and see thy face , and feel the gracious embracements of thy Love , and then let me be cast off by all the world , if thou see it meetest for me ; or let all other friends be where they will , so that my Soul may be with thee : I have agreed for thy sake to forsake all , even the dearest that shall stand against thee ; and I resolve by thy grace to stand to this Agreement . 3. If God be with me , I am not alone , for he is with me that loveth me best . ] The Love of all the Friends on Earth is nothing to his Love. O how plainly hath he declared that he loveth me , in the strange condescention , the Sufferings , Death , and Intercession of his Son ? What Love hath he declared in the communications of his Spirit , and the operations of his Grace , and the near Relations into which he brought me ? What Love hath he declared in the course of his Providences ? In many and wonderful preservations and deliverances ? In the conduct of his Wisdom , and in a Life of Mercies ? What Love appeareth in his precious Promises , and the glorious Provisions he hath made for me with himself to all eternity ? O my Lord , I am ashamed that thy Love is so much lost ; that it hath no better return from an unkind unthankful heart ; that I am not more delighted in thee , and swallowed up in the contemplation of thy Love ; I can contentedly let go the Society and converse of all others , for the converse of some one bosom Friend , that is dearer to me than they all , as Ionathan to David : And can I not much more be sati●fied in thee alone , and let go all if I m●y continue with thee ? My very Dog will gladly forsake all the Town , and all Persons in the world , to follow me alone ! And have I not yet found so much Love and Goo● ness in thee my dear and blessed God , as to be willing to converse alone with thee ? All men delight most in the company of those that love them best : They choose not to converse with the Multitude when they look for solace and content , but with their dearest Friends : And should any be so dear to me as God ? O were not thy Love unworthily neglecte● by an unthankful heart , I should never ●e so unsatisfied in thee , but should take up , or seek my comforts in thee : I should then say , Whom have I in Heaven but thee , and there is none on Earth that I desire besides thee ! Though not only my Friends , but my Flesh and Heart themselves should fail me , it is thou that will still be the strength of my heart , and my portion forever : it is good therefore for me to draw near to thee , how far soever I am from Man : O let me there dwell where thou wilt not be strange , for thy loving kindness is better than life . Instead of the multitude of my ●u●moiling thoughts , let me be taken up in the believing views of thy reconciled Face , and in the glad Attendance upon thy Grace ; or at least in the multitude of my thoughts within me , let thy celestial comforts delight my soul. Let me dwell as in thy Family ; and when I awake , let me be still with thee ! Let me go no whither but where I am still following thee : Let me ●o nothing but thy work , nor serve any other but when I may truly call it a serving thee : Let me hear nothing ●ut thy voice , and let me know thy voice by whatever instrument thou shalt speak : Let me never see a●y thing but thy self and the glass that representeth thee , and the Books in in which I may read thy Name : And let me never play with the out-side , and gaze on Words and Letters as insignificant , and not observe ●hy Name which is the sense . Whether it be in company or in solitude , let me be continually with thee , and do thou vouchs●fe to hold me by my right hand : And guide me with thy counsel , and afterwards receive me unto thy Glory , Psal. 73.23 , 24 , 25 , 26 , 28. Psal. 63.3 . 4. If God be with me I am not alone ; for I shall be with him whose Love is of greater use and benefit to me , than the love of all my Friends in the world . Their Love may perhaps be some little comfort , as it floweth from His : But it is His Love by which and upon which I Live. It is His Love that gives me Life and Time , and Health and Food , and Preservation ; that gives me Books , gives me books and giveth me understanding : that giveth me provision , and saveth me from turning it to pernicious fleshliness and excess ; that giveth me even my friends themselves , and saveth me from that abuse which might make them to me worse than enemies . The Sun , the Earth , the Air is not so useful or needful to me as his Love. The Love of all my friends cannot make me well when I am sick : It cannot forgive the smallest of my sins ; nor yet assure me of Gods forgiveness : It cannot heal the maladies of my soul , nor give a solid lasting peace to the conscience which is troubled : If all my friends stand about me when I am dying , they cannot take away the fears of death , nor secure my passage to everlasting life : Death will be Death still , and danger will be danger , when all my friends have done their best . But my Almighty friend is All sufficient : He can prevent my sickness , or rebuke and cure it , or make it so good to me , that I shall thank him for it : He can blot out my transgressions , and forgive all my sin ; and justifie me when the world and my conscience do condemn me : He can teach me to believe , to repent , to pray , to hope , to suffer , and to overcome : He can quiet my soul in the midst of trouble , and give me a well grounded everlasting peace , and a joy which no man can take from me . He can deliver me from all the corruptions and distempers of my froward heart ; and ease me and secure me in the troublesom war which is daily managed in my breast . He can make it as easie a thing to dye , as to lye down and take my rest when I am weary , or to undress me at night and go to bed . He can teach Death to lay by its terrible aspect , and to speak with a mild and comfortable voice , & to bring me the joyfullest tydings that ever came unto my ears ; and to preach to me the last and sweetest Sermon , even the same that our ●aviour preached on the Cross [ Luke 23.43 . Verily I say unto thee , To day shalt thou be with Christ in Paradise . ] And is this the difference between the Love of man and of God ? And yet do I lament the loss of man ! And yet am I so backward to converse with God , and to be satisfied in his Love alone ! Ah my God , how justly mayest thou withhold that Love which I thus undervalue ; and refuse that converse which I have first refused ? and turn me over to man , to silly man , to sinful man , whose converse I so much desire , till I have learnt by dear experience the difference between man and God , and between an Earthly and an Heavenly friend ! Alas , have I not tryed it oft enough , to have known it better before this day ! Have ● not 〈◊〉 enough sound what man is in a time of tryal ! Have I not been tol● it over and over , and told it to the quick , by deceitful friends , by self-seeking friends , by mutable , erroneous , deceived , scandalous , backslding friends , by proud and selfconceited friends ; by passionate , quarrelsom , vexatious friends , by self-grieved , troubled friend● , that have but brought me all their calamities and griefs to be additions to my own ; by tempting friends , that have drawn me to sin more effectually than enemies ; by tender , faithful , but unable friends , that have but fetcht fire from my calamities and sorrows to kindle their own , not equally sharing , but each one taking all my trouble entirely to himself : that have been willing , but insufficient to relieve me ; and therefore the greater was their Love , the greater was their own , and consequently mine affliction , that would have been with me , but could not ; that would fain have eased my pain , and strengthened my languishing body , but could not ; that would fain have removed all my troubles , and comforted my cast down mind , but could not . O how often have I found that humane friendship is a sweet desired addition to our woe ; a beloved calamity , and an affliction which nature will not be without , not because it Loveth evil , nor because it is wholly deceived in its choice ( for there is Good in friendship , and delight in holy Love ) but because the Good which is here accompanied with so much evil , is the beginn●ng of a more high and durable frendship , and pointeth us up to the blessed delightful society and converse which in the heavenly Ierusalem we shall have with Christ. But O how much better have I found the friendship of the All-sufficient God! His Love hath not only pitited me , but relieved me : He hath not only been as it were afflicted with me in my afflictions , but he hath delivered me seasonably , and powerfully , and sweetly hath he delivered me : And when he had once told me that my afflictions were his own , I had no reason to doubt of a deliverance . My burdened mind hath been eased by his Love , which was but more burdened by the fruitless Love of all my friends . Oft have I come to man for help , and ease , and comfort , and gone away as from an empty Cistern , that had no water to cool my thirst ; but God hath been a present help : Could I but get near him , I was sure of Light , how great soever was my former darkness : Could I but get near him , I was sure of warming quickning Life , how dead soever I had been before : But all my misery was , that I could not get near him ! My darkened estranged guilty soul , could not get quiet●ng and satisfying acquaintance : My lumpish heart lay dead on earth , and would not stir , or quickly fall down again , if by any Celestial force it began to be drawn up , and move a little towards him : My carnal mind was entangled in diverting vanities : And thus I have been kept from communion with my God. Kept ! not by force or humane tyranny ; not by bars or bolts , or distance of a place , or by the lowness of my condition ; nor by any misrepresentations o● reproach of man ; but , alas , by my self , by the darkness and deadness , and sluggishness , and earthliness , and fleshliness , and passions of a naughty heart . These have been my bars , and bolts , and jaylors ; These are they that have kept me from my God : Had it not been for these I might have got nearer to him ; I might have walkt with him , and dwelt with him ; yea dwelt in him , and he in me : and then I should not have mist any friends , nor felt mine enemies : And is it my sinful distance from my God that hath been my loss , my wilderness , my woe ! And is it a nearer admittance to the presence of his Love that must be my recovery and my joy , if ever I attain to joy ! O then my soul , lay hold on Christ the Reconciler , and in him and by him draw near to God : And cease from man whose breath is in his nostrils : Love God in his Saints , and delightfully converse with Christ in them , while thou hast opportunity . But Remember thou Livest not upon them , or on their Love , but upon God , and therefore desire their Company but for His : And if thou have His , be content if thou have not theirs . He wants not man that enjoyeth God. Gather up all the Love , and Thoughts , and Desires which have been scattered and lost upon the Creatures , and set them all on God himself , and press into his presence , and converse with him , and thou shalt find the mistake of thy present discontents , and sweet experience shall tell thee thou hast made a happy change . 5. If God be with me , I am not alone , because he is with me with whom my greatest business lyeth : And what company should I desire , but theirs with whom I have my daily necessary work to do ? I have more to do with God , than with all the World : Yea more and greater business with him in one day , than with all the World in all my life . I have business with man about house , or lands , or food , or raiment , or labour , or journying , or Recreations , about society and publick peace : But what are these to my business with God! Indeed with holy men I have holy Business ; but that is but as they are Messengers from God , and come to me on his business , and so they must be dearly welcome : But even then my business is much more with God then with them ; with him that sent them , then with the Messenger . Indeed my business with God is so great , that If I had not a Mediator to encourage and assist me , to do my work and procure me acceptance , the thoughts of it would overwhelm my Soul. O therefore my Soul , let man stand by : It is the Eternal God that I have to do with : And with whom am I to transact in this little time the business of my endless life . I have to deal with God through Christ , for the pardon of my sins , of all my great and grievous sins ; and wo to me if I speed not , that ever I was born : I have some hopes of pardon , but intermixt with many perplexing fears : I have evidences much blotted , and not easily understood : I want assurance that he is indeed my Father , and reconciled to me , and will receive me to himself when the World forsaketh me : I have many languishing graces to be strengthened ; and alas , what radicated , obstinate , vexatious corruptions to be cured ! Can I look into my heart , into such an unbelieving , dead , and earthly heart , into such a proud and peevish and disordered heart , into such a trembling , perplexed , self-accusing heart , and yet not understand how great my business is with God! Can I peruse my sins , or feel my wants , and sink under my weaknesses , and yet not discern how great my business is with God! Can I look back upon all the time that I have lost , and all the grace that I unthankfully resisted , and all the mercies that I trod under foot , or fool'd away , and can I look before me and see how near my time is to an end , and yet not understand how great my business is with God ; Can I think of the malice and diligence of Satan , the number , power and subtilty of mine Enemies , the many snares and dangers that are still before me , the strength and number of temptations , and my ignorance , unwatchfulness and weakness to resist , and yet not know that my greatest business is with God : Can I feel my afflictions and lament them , and think my burden greater than I can bear , and find that man cannot relieve me ; can I go mourning in the heaviness of my soul , and water my Bed with Tears , and fill the air with my groans and lamentations , or feel my soul overwhelmed within me , so that my words are intercepted , and I am readier to break than speak , and yet not perceive that my greatest business is with God ? Can I think of dying ? Can I draw near to judgment ? Can I think of everlasting joys in Heaven ? and of everlasting pains in Hell , and yet not feel that my greatest business is with God ? O then , my soul , the case is easily resolved , with whom it is that thou must most desirously and seriously converse . Where shouldst thou be but where thy business is , and so great business ! Alas , what have I to do with man ! what can it do but make my head ake , to hear a deal of senseless chat , about preferments , lands and dignities , about the words and thoughts of Men , and a thousand toys that are utterly impertinent to my great imployments , and signifie nothing but that the dreaming world is not awake ! What pleasure is it to see the busles of a Bedlam world ? what a stir they make to prove or make themselves unhappy ? How low and of how little weight , are the learned discourses about syllables and words , and names and notions , and mood and figure , yea , or about the highest Planets , when all are not referred unto God ? Were it not that some converse with men , doth further my converse with God ; and that God did transact much of his business by his messengers and servants , it were no matter whether ever I more saw the face of man : were it not that my Master hath placed me in society , and appointed me and much of my work for others , and with others , and much of his mercy is conveyed by others , man might stand by , and solitude were better then the best society , and God alone should take me up . O nothing is so much my misery and shame , as that I am no more willing , nor better skilled in the management of my great important business ! That my work is with God , and my heart is no more with him ! O what might I do in holy meditation or Prayer one hour ; if I were as ready for prayer , and as good at prayer as one that hath so long opportunity and so great necessity to converse with God , should be ! A prayerless heart , a heart that flyeth away from God , is most excusable in such a one as I , that hath so much important business with him : It is work that must be done ; and if well done , will never be repented of : I use not to return from the presence of God ( when indeed I have drawn near him ) as I do from the company of empty men , repenting that I have lost my time , and trembled that my mind is discomposed or depressed by the vanity and earthly savour of their discourse : I oft repent that I have prayed to him so coldly , and conversed with him so negligently , and served him so remisly ; but I never repent of the time , the cares , the afflictions , or the diligence imployed in his holy work . Many a time I have repented that ever I spent so much time with man , and wisht I had never seen the faces of some that are eminent in the world , whose favour and converse others are ambitious of : But it is my greif and shame that so small a part of all my life , hath been spent with God ; and that fervent prayer and heavenly contemplations , have been so seldom and so short . O that I had lived more with God , though I had been less with my dearest of my friends ! How much more blameless , regular and pure ! How much more fruitful , and answerable to my obligations and professions ! How much more comfortable to my review ! How many falls , and hurts , and wounds , and greifs , and groans might I have escaped ! O how much more pleasing is it now to my Remembrance , to think of the hours in which I have lain at the feet of God , though it were in tears and groans , than to think of the time which I have spent in any common converse with the greatest , or the learnedest , or the dearest of my acquaintance ! And as my Greatest business is with God , so my daily-business is also with him : He purposely leaveth me under wants , and suffers necessities daily to return , and enemies to assault me , and affliction to surprize me , that I may be daily driven to him : He loveth to hear from me : He would have me be no stranger with him : I have business with him every hour : I need not want employment for all the faculties of my Soul , if I know what it is to converse in Heaven . Even Prayer , and every holy thought of God , hath an Object so great and excellent , as should wholly take me up . Nothing must be thought or spoken lightly about the Lord. His Name must not be taken in vain : Nothing that is common beseemeth his Worshipers . He will be sanctified of all that shall draw near him : He must be loved with all the Heart and Might . His Servants need not be wearied for want of employment , nor through the lightness or unprofitableness of their employment : If I had Cities to build , or Kingdoms to govern , I might better complain for want of Employment for the Faculties of my Soul , than I can when I am to converse in Heaven . In other Studies the delight abateth , when I have reached my desire , and know all that I can know : But in God there is infinitely more to be known , when I know the most . I am never satiated with the easiness of knowing , nor are my desires abated by any unusefulness or unworthiness in the Object ; but I am drawn to it by it's highest Excellencies , and drawn on to desire more and more by the infiniteness of the Light which I have not yet beheld , and the infiniteness of the Good which yet I have not enjoyed . If I be idle , or seem to want employment , when I am to contemplate all the Attributes , Relations , Mercies , Works , and revealed perfections of the Lord , it 's sure for want of Eyes to see , or a Heart enclined to my business : If God be not enough to employ my Soul , then all the Persons and Things on Earth are not enough . And when I have Infinite Goodness to delight in , where my Soul may freely let out it self , and never need to fear excess of Love ; how sweet should this employment be ? As Knowledge , so love is never stinted here , by the narrowness of the Object : can never love him in any proportion either to his Goodness and amiableness in himself , or to his Love to us . What need have I then of any other company or business , when I have infinite Goodness to delight in , and to Love ( further than they subserve this greatest Work ? ) Come home then , O my Soul , to God : Converse in Heaven : Turn away thine eyes from beholding Vanity : Let not thy affections kindle upon straw or bryars , that go out when they have made a flash or noise , and leave thee to thy cold and darkness : But come and dwell upon celestial beauties , and make it thy daily and most diligent Work , to kindle thy affections on the infinite everlasting Good ; and then they will never be extinguished or decay for want of Fewel ; but the further they go , and the longer they burn , the greater will be the Flame . Though thou find it hard while Love is but a Spark to make it burn , and complain that thy cold and backward heart is hardly warmed with the love of God , yet when the whole pile hath taken fire , and the flame ascendeth , fire will breed fire , Love will cause Love ; and all the malice of Hell it self shall never be able to suppress or quench it unto all Eternity . 6. And it is a great Encouragement to my converse with God , that no misunderstanding , no malice of Enemies , no former sin or present● frailty , no , nor the infinite distance of the most holy glorious God , can hinder my access to him , or turn away his Ear or Love , or interrupt my leave and liberty of converse . If I converse with the poor , their wants afflict me , being greater than I can supply : Their complaints and expectations which I cannot satisfie , are my trouble . If I would converse with Great ones , it is not easie to get access : and less easie to have their Favour , unless I would purchase it at too dear a rate : How strangely and contemptuously do they look at their inferiours ! Great Friends must be made for a word or Smile : And if you be not quickly gone , they are aweary of you : And if you seek any thing of them , or would put them to any cost or trouble , you are as welcom to them as so many Vermin or noisom Creatures . They please them best that drive you away . With how much labour and difficulty must you clime , if you will see the top of one of these Mountains ? And when you are there , you are but in a place of barrenness ; and have nothing to satisfie you for your pains , but a larger prospect and vertiginous despect of the lower grounds which are not your own : It is seldom that these Great Ones are to be spoken with : And perhaps their Speech is but a denyal of your Requests , if not some snappish and contemptuous Rejection , that makes you glad when you are got far enough from them , and makes you the better like and love the accessible calm & fruitful Plains . But , O how much greater encouragements hath my Soul to converse with God! Company never hindereth him from harkning to my Suit : He is Infinite and Omnipotent , and as sufficient for every individual Soul , as if he had no other to look after in the World : When he is taken up with the attendance and praises of his heavenly Host , he is as free and ready to attend and answer the groans and prayers of a contrite Soul , as if he had no nobler Creatures , nor no higher Service to regard . I am oft unready , but God is never unready : I am unready to pray , but he is not unready to hear : I am unready to come to God , to walk with him , and to solace my Soul with him ; but he is never unready to entertain me . Many a time my Conscience would have driven me away , when he hath called me to him , and rebuked my accusing fearful Conscience . Many a time I have called my self a Prodigal , a companion of Swine , a miserable hard-hearted Sinner , unworthy to be called his Son , when he hath called me Child , and chid me for my questioning his Love. He hath readily forgiven the Sins which I thought would have made my Soul fuel of Hell : He hath entertained me with Joy , with Musick and a Feast , when I better deserved to have been among the Dogs without his Doors . He hath embraced me in his sustaining consolatory Arms , when he might have spurned my guilty Soul to Hell , and said , Depart from me , thou worker of Iniquity , I know thee not . O little did I think , that he could ever have forgotten the Vanity and Villany of my Youth ; yea , so easily have forgotten my most aggravated sins . When I had sinned against Light ; when I had resisted Conscience ; when I had frequently and wilfully injured Love , I thought he would never have forgotten it : But the greatness of his Love and Mercy , and the blood and intercession of his Son , hath cancelled all . O how many Mercies have I tasted since I thought I had sinned away all Mercies ! How patiently hath he born with me , since I thought he would never have put up more ? And yet besides my sins and the withdrawings of my own heart , there hath been nothing to interrupt our converse . Though he be God , and I a worm , yet that would not have kept me out : Though he be in Heaven , yet he is near to succour me on Earth , in all that I call upon him for : Though he have the praise of Angels , he disdaineth not my Tears and Groans : Though he have the perfect Love of perfect Souls , he knoweth the little Spark in my Breast , and despiseth not my weak and languid Love : Though I injure and dishonour him by loving him no more ; though I oft forget him , and have been out of the way when he hath come or called me ; though I have disobediently turned away mine ears , and unkindly refused the entertainments of his Love , and unfaithfully plaid with those whose company he forbad me , he hath not divorced me , nor turned me out of doors . O wonderful ! that Heaven will be familiar with Earth ! and God with Man ! the Highest with a Worm ! and the most Holy with an unconstant Sinner ! Man refuseth me , when God will entertain me : Man , that is no wiser or better than my self . Those that I never wronged or deserved ill off , reject me with Reproach : And God whom I have unspeakably injured , doth invite me , and intreat me , and condescendeth to me , as if he were beholden to me to be saved : Men that I have deserved well of , do abhor me : And God that I have deserved Hell of , doth accept me . The best of them are Briars , and as a thorny Hedge , and he is Love , and Rest , and Joy : And yet I can be more welcom to him , tho●gh I have offended h●m , than I can to them whom I have obliged : I have freer leave to cast my slef into my Fathers Arms , than to tumble in those Briars , or wallow in the Dirt. I upbraid my self with my sins , but he doth not upbraid me with them . I condemn my self for them , but he condemns me not : He forgivet● me so●n●r than I can forgive my self : I have peace with him , before I can have peace of Conscience . O therefore my Soul , draw near to him that is so willing of thy company ! That frowneth thee not away , unless it be when thou hast fallen into the dirt , that tho● mayst wash thee from thy filthiness , and the fitter for his converse . Draw near to him that will not wrong thee , by believing misreports of Enemies , or laying to thy charge the things thou knewest not : but will forgive the Wrongs thou hast done to him , and justifie thee from the sin , that Conscience layeth to thy charge . Come to him that by his Word and Spirit , his Ministers and Mercies calleth thee to come ; and hath promised , that those that come to him , he will in no wise shut out . O walk with him that will bear thee up , and lead thee as by the right hand ( Psal. 73.23 . ) and carry his Infants when they cannot go ! O speak to him that teacheth thee to speak , and understandeth and accepts thy Stammering ; and helpeth thine Infirmities when thou knowest not what to pray for as thou oughtest ; and giveth thee Groans when thou hast not words , and knowe●h the meaning of his Spirit in thy Groans : that cannot be contained in the Heaven of Heavens , and yet hath respect to the contrite Soul , that trembleth at his word , and feareth his displeasure : That pityeth the Tears , and despiseth not the sighing of a broken heart , nor the desires of the sorrowful . O walk with him that is never weary of the converse of an up●ight Soul ! That is never angry with thee , but for flying from him , or for drawing back , or being too strange , and refusing the kindness and felicity of his presence . The day is coming when the proudest of the Sons of Men would be glad of a good look from him , that thou hast leave to walk with : Even they that would not look on thee , and they that injured and abused thee , and they that inferiours could have no access to ; O how glad would they be then of a Smile , or a word of hope and mercy from thy Father ! Draw near then to him , on whom the whole Creation doth d●pend ; whose favour at last the proudest and the worst would purchase with the loudest cries , when all their pomp and pleasure is gone , and can purchase nothing . O walk with him that is Love it self , and think him not unwilling-or unlovely ; and let not the Deceiver by hideous misrepresentations drive thee from him : when thou hast felt a while the storms abroad , me thinks thou shouldst say , How good , how safe , how sweet is it to draw near to God! 7. With whom should I so desirously converse , as with him whom I must live with for ever ? If I take pleasure in my House , or Land , or Country , my walks , my books or friends themselves as cloathed with flesh , I must possess this pleasure but a little while ; Henceforth know we no man after the flesh : Had we known Christ himself after the flesh , we must know him so no more for ever . ( Though his Glorified spiritual Body we shall know . ) Do you converse with Father or Mother ? with Wives or Children ? with Pastors and Teachers ? Though you may converse with these as Glorified Saints , when you come to Christ , yet in these Relations that they stand in to you now , you shall converse with them but a little while : For the time is short : It remaineth that both they that have wives be as though they had none ; and they that weep as though they wept not ; and they that rejoyce as though they rejoyced not ; and they that buy as though they possessed not ; and they that use the World , as not abusing it ( or as though they used it not : ) for the fashion of this World doth pass away . ] 1 Cor. 7.29 , 30 , 31. Why then should I so much regard , a converse of so short continuance ? Why should I be so familiar in my Inn , and so in love with that familiarity , as to grieve when I must but think of leaving it , or talk of going home , and look forward to the place where I must dwell for ever ? shall I be fond of the company of a passenger that I travel with ( yea perhaps one that doth but meet me in the way , and goeth to a contrary place ) and shall I not take more pleasure to remember home ? I will not be so uncivil as to deny those I meet a short salute , or to be friendly with my fellow-Travellers : But remember , O my Soul , that thou dost not dwell but travel here , and that it is thy Fathers House where thou must abide forever : Yea and he is nearer thee than Man ( though invisible ) even in thy way . O see him then that is invisible : Hearken to him when he spea●eth : Obey his voice : Observe his way : Speak to him boldly , though humbly and reverently , a● his Child , about the great concernments of thy State : Tell him what it is that aileth thee : And seeing all thy smart is the fruit of thy own sin , confess thy folly and unkindness , crave his forgiveness , and remember him what his Son hath suffered , and for what : Treat with him about thy future course : Desire his Grace , and give up thy self to his Conduct and his Cure : Weep over in his Ears the History of thy misdoings and unthankful course : Tell it him with penitential tears and groans : But tell him also the advantage that he hath for the honouring of his grace , if it may now abound where sin aboundeth : Tell him that thou art most offended with thy self , for that which he is most offended with : That thou art angry with thy disobedient unthankful heart : That thou art even a weary of that heart that loveth him no more : And that it shall never please thee , till it love him better and be more desirous to please him : Tell him of thy Enemies , and crave the protection of his Love : Tell him of thy frailties , infirmities and passions , and crave not only his tender forbearance , but his help : Tell him that without him thou canst do nothing ; and crave the Grace that is sufficient for thee , that through him that strengtheneth thee thou mayest do all things : When thou fallest , despair not , but crave his helping hand to raise thee . Speak to him especially of the everlasting things , and thank him for his Promises , and for thy Hopes : For what thou shalt be , and have , and do among his Holy ones for ever . Express thy joys in the promise of those joys ; that thou must see his Glory , and love him , and praise him better than thou canst now desire . Begin those praises , and as thou walkest with him , take pleasure in the mention of his perfections ; be thankful to him and speak good of his Name : Solace thy self in remembring what a God , what a defence and portion all believers have : And in considering whither he is now conducting thee , and what he will do with thee , and what use he will make of thee forever : Speak with Rejoycing of the glory of his works , and the righteousness of his judgmen●s , and the holiness and evenness of his ways : Sing forth his praises with a joyfull heart , and pleasant and triumphing voice ; and frown away all slavish fears , all importune malicious suggestions or doubts , all peevish hurtful nipping griefs , that would mar or interrupt the melody ; and would untune or unstring a raised well composed Soul. Thy Father loveth thy very moans and Tears : But how much more doth he love thy Thanks and Praise ? Or if indeed it be a Winter time , a stormy day with thee , and he seem to chide or hide his face because thou hast offended him , let the cloud that is gathered by thy Folly come down in tears , and tell him , Thou hast sinned against Heaven and before him , and art no more worthy to be called his Son ; but yet fly not from him , but beg his pardon and the priviledges of a Servant : And thou wilt find embracements , when thou fearest condemnation : and find that he is merciful and ready to forgive : Only return , and keep closer to him for the time to come . If the breach through thy neglect be gone so far , as that thou seemest to have lost thy God , and to be cast off , and left forsaken ; despair not yet ; for he doth but hide his face till thou repent : He doth not forsake thee , but only tell thee what it is to walk so carelesly as if thou wouldst forsake him : Thou art faster and surer in his Love and Covenant then thou canst believe or apprehend . Thy Lord was as dear as ever to his Father , when he cryed out , My God , why hast thou forsaken me . But yet neglect him not , and be not regardless of his withdrawings and of thy loss : Lift up thy voice and cry but [ Father ; ] in despight of unbelief , cry out [ My Father , my Saviour , my God , ] and thou shalt hear him Answer thee at last [ My Child : ] Cry out [ O why dost thou hide thy face ? and why hast thou forsaken me ! O what shall I do here without thee ! O leave me not , lose me not in this bowling wilderness ! Let me not be a prey to any ravening beast ! to my sin , to Satan , to my foes and thine ! ] Lift up thy voice and weep , and tell him , they are the tears and lamentation of his Child : O beg of him , that thy wanderings and childish folly , may not be taken as acts of enmity , or at least that they may be pardoned ; and though he correct thee , that he will return and not forsake thee , but still take thee and use thee as his child . Or if thou hast not words to pour out before him , at least smite upon thy breast , and though thou be ashamed or afraid to look up toward Heaven , look down and say , [ O Lord , be merciful to me a sinner , ] and he will take it for an acceptable suit , that tendeth to thy pardon and justification , and will number such a sentance with the prayers which he cannot deny . Or if thou cry , and canst not hear of him , and hast long called out upon thy Fathers Name , and hearest not his voice and hast no return ; enquire after him of those thou meetest : Ask for him of them that know him and are acquainted with his way ! Make thy moan unto the watchmen ; and ask them , where thou mayst find thy Lord. And at last he will appear to thee , and find thee first , that thou mayst find him , and shew thee where it was that thou didst lose him , by losing thy self and turning from him ! seek him and thou shalt find him : wait and he will appear in kindness : For he never faileth or forsaketh those that wait upon him . This kind of Converse , O my soul , thou hast to prosecute with thy God. Thou hast also the concernments of all his servants ; his aff●icted ones , his broken hearted ones , his diseased ones , his persecuted ones , to tell him of : Tell him also of the concernments of his Kingdom , the fury of his Enemies , the dishonour they cast upon his Name , the matters of his Gospel , cause and interest in the world : But still let his Righteous Judgment be remembred , and all be terminated in the glorious everlasting Kingdom . Is it not much better thus to converse with him that I must be with for ever , about the place , and the company , and work , and concernments of my perpetual abode , then to be taken up with strangers in my way , and detained by their impertinencies ? I have form'd my self so long in these meditations , that I will but name the rest , and tell you what I had further to have treated on , and leave the enlargement to your own meditations . 8. I have no reason to be weary of converse with God , seeing it is that for which all human converse is regardable . Converse with man is only so far desirable as it tendeth to our Converse with God : And therefore the end must be preferred before the means . 9. It is the Office of Christ , and the work of the Holy Ghost , and the use of all the means of Grace , and of all creatures , mercies and afflictions , to reduce our straying souls to God , that we may converse with him and enjoy him . 10. Converse with God is most suitable to those that are so near to death ; It best prepareth for it : It is likest to the work that we are next to do . We had rather when death comes , be found conversing with God then with Man : It is God that a dying man hath principally to do with : It is his judgment that he is going to ; and his mercy that he hath to trust upon : And therefore it concerneth us to draw near him now , and be no strangers to him , lest strangeness then should be our terrour . 11. How wonderful a condescension is it that God should be willing to converse with me ! with such a worm and sinful wretch : And therefore how unexcusable is my crime , if I refuse his company , and so great a mercy ! 12. Lastly , Heaven it self is but our Converse with God and his Glorified ones , ( though in a more perfect manner then we can here conceive . ) And therefore our holy converse with him here is the state that is likest Heaven , and that prepareth for it , and all the Heaven that is on earth . IT remaineth now that I briefly tell you , what you should do to attain and manage this Converse with God , in the improvement of your solitude . ( For Directions in general for Walking with God , I reserve for another place . ) At present let these few suffice . Direct . 1. If you would comfortably Converse with God , make sure that you are Reconciled to him in Christ , and that he is indeed your friend and Father . Can two walk together except they be agreed ? Can you take pleasure in dwelling with the consuming fire ? or conversing with the most dreadful enemy ? Yet this I must add , that every doubting or self-accusing soul may not find a pretence to fly from God. 1. That God ceaseth not to be a Father when ever a fearful soul is drawn to question it or deny it . 2. That in the Universal Love and Grace of God to miserable sinners , and in the universal act of conditional pardon and oblivion , and in the offers of Grace , and the readiness of God to receive the penitent , there is Glad Tidings that should exceedingly rejoyce a a sinner ; and there is sufficient encouragement to draw the most guilty miserable sinner to seek to God , and sue for mercy . But yet the sweetest converse is for children , & for those that have some assurance that they are children . But perhaps you will say , that this is not easily attained : How shall we know that he is our friend ? In brief , I answer , If you are unfeignedly friends to God , it is because he first loved you . Prefer him before all other friends , and all the wealth and vanity of the world ; Provoke him not by wilfulness or neglect : use him as your best friend , and abuse him not by disobedience or ingratitude ; own him before all , at the dearest rates , whenever you are called to it : Desire his presence : Lament his absence : Love him from the bottom of your hearts : Think not hardly of him : Suspect him not ; Misunderstand him not : Hearken not to his enemies : Receive not any false reports against him : Take him to be really better for you than all the world : Do these , and doubt not but you are friends with God , & God with you : In a word , Be but heartily willing to be friends to God , and that God should be your cheifest friend , and you may be sure that it is so indeed , and that you are and have what you desire . And then how delightfully may you converse with God! Direct . 2. Wholly depend on the Mediation of Christ , the great Reconciler : Without him there is no coming near to God : But in his Beloved you shall be accepted . Whatever fear of his displeasure shall surprize you , fly presently for safety unto Christ : whatever guilt shall look you in the face , commit your self and cause to Christ , and desire him to answer for you : When the doors of mercy seem to be shut up against you , fly to him that bears the keyes , and can at any time open to you , and let you in : Desire him to answer for you to God , to your consciences , and against all accusers : By him alone you may boldly and comfortably converse with God : But God will not know you out of him . Direct . 3. Take heed of bringing particular Guilt into the presence of God , if you would have sweet communion with him : Christ himself never reconciled God to sin : And the sinner and sin are so nearly related , that for all the death of Christ , you shall feel that iniquity dwelleth not with God ; but he hateth the works of it , and the foolish shall not stand in his sight ▪ and that if you will presume to sin because you are his Children , be sure your sin will find you out . O what fears , what shame , what self-abhorrence and self-revenge will guilt raise in a penitent soul , when it comes into the light of the presence of the Lord ; it will unavoidable abate your boldness and your comforts : When you should be sweetly delighting in his pleased face , and promised Glory , you will be be fooling your selves for your former sin , and ready even to tear your flesh , to think that ever you should do as you have done , and use him as you would not have used a common friend , and cast your selves upon his wrath . But an innocent soul , or pacified conscience , doth walk with God in quietness and delight , without those frowns and fears which are a taste of Hell to others . Direct . 4. If you would comfortably converse with God , be sure that you bring not Idols in your hearts : Take heed of inordinate affection to any Creature . Let all things else be nothing to you , that you may have none to take up your thoughts but God. Let your Minds be further seperate from them than your Bodies : Bring not into solitude or to contemplation , a proud , or lustful , or covetous mind : It much more concerneth thee , what Heart thou bringest , that what Place thou art in , or what work thou art upon . A mind that is drowned in ambition , sensuality or passion , will scarce find God any sooner in any wilderness than in a croud ( unless he be there returning from those sins to God ) where-ever he seeth him , God will not own and be familiar with so foul a soul. Seneca could say [ Quid prodest totious regionis silentium , si affectus fremunt ? ] What good doth the silence of all the Country do thee , if thou have the noise of raging affections within ? ] And Gregory saith [ Qui corpore remotus vivit , &c. He that in body is far enough from the tumult of human conversation , is not in solitude , if he busie himself with earthly cogitations and desires : and he is not in the City that is not troubled with the tumult of worldly cares or fears , though he be pressed with the popular crouds . ] Bring not thy house , or land , or credit , or carnal friend along with thee in thy heart , if thou desire and expect to walk in Heaven , and to converse with God. Direct . 5. Live still by Faith ; Let Faith lay Heaven and Earth as it were together : Look not at God as if he were far off : set him aways as before you , even as at your right hand ; Psal. 16.8 . Be still with him when you awake , Psal. 139.18 . In the morning thank him for your rest ; and deliver up your self to his conduct and service for that day ▪ Go forth as with him , and to do his work : Do every action , with the Command of God , and the promise of Heaven before your eyes , and upon your hearts : Live as those that have incomparably more to do with God and Heaven , than all this world ; That you may say with David , Psal. 37.25 , 26. ( as aforecited ) Whom have I in Heaven but thee ! and there is none on Earth that I desire besides thee : ] And with Paul , Phil. 1.21 . [ To me to Live is Christ , and to Dye is gain . ] You must shut up the eye of sense ( save as subordinate to Faith ) and live by Faith upon a God , a Christ , and a World that is unseen , if you would know by experience what it is to be above the brutish life of sensualists , and to Converse with God. O Christian , if thou hadst rightly learned this blessed life , what a high and noble soul-conversation wouldst thou have ! How easily wouldst thou spare , and how little wouldst thou miss the favour of the greatest , the presence of any worldly comfort ! City or Solitude would be much alike to thee , saving that the place and state would be best to thee , where thou hast the greatest help and freedom to converse with God. Thou wouldst say of human society as Seneca [ Vnus pro populo mihi est , & populus pro uno : Mihi satis est unus , satis est nullus . ] [ One is instead of all the people to me , and the people as one ; One is enough for me , and none is enough . ] Thus being taken up with God , thou mightest live in prison as at liberty , and in a wilderness as in a City , and in a place of banishment as in thy native Land : For the Earth is the Lords , and the fulness thereof : and everywhere thou mayest find him , and converse with him , and lift up pure hands unto him : In every place thou art within the sight of home ; and Heaven is in thine eye , and thou art conversing with that God , in whose converse the highest Angels do place their highest felicity and delight . How little cause then have all the Churches enemies to triumph , that can never shut up a true believer from the presence of his God ? nor banish him into such a place where he cannot have his conversation in Heaven ? The stones that were cast at holy Stephen , could not hinder him from seeing the Heavens opened , and Christ sitting at the right hand of God. A Patmos allowed holy Iohn Communion with Christ , being there in the Spirit on the Lords day , Rev. 1.9 , 10. Christ never so speedily and comfortably owneth his servants , as when the world disowneth them , and abuseth them for his sake , and hurls them up and down as the scorn and off-scouring of all . He quickly found the blind man that he had cured , when once the Jews had cast him out , Ioh. 9.35 . Persecutors do but promote the blessedness and exceeding joy of sufferers for Christ , Mat. 5.11.12 . And how little Reason then have Christians to shun such sufferings by unlawful means , which turn to their so great advantage ? and to give so dear as the hazard of their souls by wilful sin , to escape the honour , and safety , and commodity of Martyrdom ? And indeed we Judge not , we Love not , we ●ive not as sanctified ones must do , if we judge not that the truest Liberty , and Love it not as the Best Condition , in which we may Best converse with God. And O how much harder is it to walk with God , in a Court , in the midst of sensual delights , than in a prison or wilderness , where we have none to interrupt us , and nothing else to take us up ? It is our prepossessed minds , our earthly hearts , our carnal affections and concupisence , and the pleasures of a prosperous state , that are the prison and the Jaylors of our souls . Were it not for these , how free should we be , though our bodies were confined to the straightest room ! He is at Liberty that can walk in Heaven , and have access to God , and make use of all the Creatures in the world , to the promoting of this his Heavenly conversation . And he is the prisoner whose soul is chained to flesh and earth , and confined to his lands and houses , and feedeth on the dust of worldly riches , or walloweth in the dung and filth of gluttony , drunkenness and lust : that are far from God , and desire not to be near him ; but say to him , Depart from us , we would not have the knowledge of thy ways : that Love their prisons and chains so well , that they would not be set free , but hate those with the cruellest hatred that endeavour their deliverance . Those are the poor prisoners of Satan , that have not liberty to believe , nor to Love God , nor converse in Heaven , nor seriously to mind or seek the things that are high and honourable : that have not liberty to meditate or pray , or seriously to speak of holy things , nor to love and converse with those that do so : that are tyed so hard to the drudgery of sin , that they have not liberty one month , or week , or day , to leave it , and walk with God so much as for recreation ! But he that liveth in the family of God , and is employed in attending him , and doth converse with Christ , and the Host of Holy ones above , in reason should not much complain of his want of friends , or company or accommodations , nor yet be too impatient of any corporal confinement . Lastly , be sure then most narrowly to watch your hearts , that nothing have entertainment there , which is against your Liberty of converse with God. Fill not those Hearts with worldly trash , which are made and new-made to be the dwelling place of God. Desire not the company which would diminish your heavenly acquaintance and correspondency . Be not unfriendly , nor conceited of a self-sufficiency ; but yet beware lest under the honest ingenuous title of a friend , a special , faithful , prudent , faithful friend , you should entertain an Idol , or an enemy to your Love of God , or a corrival and competitor with your highest friend : For if you do , it is not the specious title of a friend that will save you from the thorns and bryars of disquietment , and from greater troubles than ever you found from open enemies . O blessed be that High and everlasting friend , who is every way suited to the upright souls ! To their Minds , their Memories , their Delight , their Love , &c. By surest Truth , by fullest Goodness , by clearest Light , by dearest Love , by firmest Constancy , &c. — O why hath my drowsie and dark-sighted soul been so seldom with him ! why hath it so often , so strangely , and so unthankfully passed by , and not observed him , nor hearkened to his kindest calls ! O what is all this trash and trouble that hath filled my memory , and employed my mind , and cheated and corrupted my affections , while my dearest Lord hath been days and nights so unworthily forgotten , so contemptuously neglected , and disregarded , and loved as if I loved him not ! O that these drowsie and those waking nights , those loitered , lost , and empty hours , had been spent in the humblest converse with him , which have been dreamed and doted away upon — now I know not what ! O my God , how much wiser and happier had I been , had I rather chosen to mourn with thee , than to rejoyce and sport with any other ! O that I had rather wept with thee , than laughed with the creature ! For the time to come , let that be my friend , that most befriendeth my dark , and dull , and backward soul , in its undertaken progress , and heavenly conversation ! Or if there be none such upon earth , let me here take one for my friend ! O blot out every Name from my corrupted heart , which hindereth the deeper engraving of thy Name ! Ah Lord , what a stone , what a blind ungrateful thing , is a Heart not touched with celestial Love ! yet shall I not run to thee , when I have none else that will know me ! shall I not draw near thee , when all fly from me ! When daily experience cryeth out so loud [ NONE BUT CHRIST : GOD OR NOTHING . ] Ah foolish Heart , that hast thought of it [ Where is that place , that Cave or Desert , where I might soonest find thee , and fullest enjoy thee ? Is it in the wilderness that thou walkest , or in the croud : in the Closet , or in the Church ; where is it that I might soonest meet with God ? ] But alas , I now perceive , that I have a Heart to find , before I am like to find my Lord ! O Loveless , Lifeless , stony heart ! that 's dead to him that gave it Life ! and to none but him ! Could I not Love , or Think , or Feel at all , methinks I were less dead than now ? Less dead , if dead , than now I am alive ? I had almost said [ Lord , let me never Love more till I can Love thee ? Nor think more on any thing till I can more willingly think of thee ? ] But I must suppress that wish ; for Life will act : And the mercies and motions of Nature are necessary to those of Grace . And therefore in the life of Nature , and in the glimmerings of thy Light , I will wait for more of the Celestial life ! My God , thou hast my consent ! It is here attested under my hand : Separate me from what and whom thou wilt , so I may but be nearer thee ! Let me Love thee more , and feel more of thy Love , and then let me Love or be beloved of the world , as little as thou wilt . I thought self-love had been a more predominant thing : But now I find that Repentance hath its anger , its Hatred and its Revenge ! I am truly Angry with that Heart that hath so oft and foolishly offended thee ! Methinks I hate that Heart that is so cold and backward in thy love , and almost grudge it a dwelling in my breast ! Alas when Love should be the life of Prayer , the life of holy Meditation , the life of Sermons and of holy Conference , and my soul in these should long to meet thee , and delight to mention thee , I straggle Lord , I know not whether ! or I sit still and wish , but do not rise and run and follow thee , yea , I do not what I seem to do . All 's dead , all 's dead , for want of Love ! I often cry , O where is that place , where the quickening beams of Heaven are warmest , that my soul night seek it out ! But whether ever I go , to City or to Solitude , alas , I find it is not Place that makes the difference . I know that Christ is perfectly replenished with Life and Light , and Love Divine : And I hear him as our Head and Treasure proclaimed and offered to us in the Gospel ! This is thy Record , that he that hath the Son hath Life ! O why then is my barren soul so empty ! I thought I had long ago consented to thy offer ; and then according to thy Covenant , both He and Life in him are mine ! And yet must I still be dark and dead ! Ah dearest Lord , I say not that I have too long waited ! but if I continue thus to wait , wilt thou never find the time of Love ? and come and own thy gasping worm ? wilt thou never dissipate these clouds , and shine upon this dead and darkened soul ? Hath my Night no Day ? Thrust me not from thee , O my God! For that 's a Hell , to be thrust from God. But sure the cause is all at home , could I find it out , or ra●her could I cure it ! It is sure my face that 's turned from God , when I say , His face is turned from me . But if my Life must here be out of sight , and hidden in the Root ( with Christ in God , ) and if all the rest be reserved for that better world , and I must here have but these small beginnings , O make me more to Love , and long for the blessed day of thine appearing , and not to fear the time of my deliverance , nor unbelievingly to linger in this Sodom , as one that had rather stay with sin , then come to thee ! Though sin hath made me backward to the fight , let it not make me backward to receive the Crown ; Though it hath made me a loiterer in thy work , let it not make me backward to receive that wages , which thy Love will give to our pardoned , poor , accepted services . Though I have too oft drawn back , when I should have come unto thee , and walked with thee in thy ways of Grace , yet heal that unbelief , and disaffection , which would make me to draw back , when thou callest me to possess thy Glory ? Though the sickness and lameness of my soul have hindered me in my journy , yet let their painfulness help me to desire to be delivered from them , and to be at home , where ( without the interposing nights of thy displeasure ) I shall fully feel thy fullest Love , and walk with thy Glorified on●s in the Light of thy Glory , triumphing in thy Praise for evermore . Amen . BUT now I have given you these few Directions for the improvement of your solitude for converse with God , lest I should occasion the hurt of those that are unfit for the Lesson I have given , I must conclude with this Caution ( which I have formerly also published , ) That it is not malencholly or weak-headed persons , who are not able to bear such exercises , for whom I have written these Directions . Those that are not able to be much in serious solitary thoughtfulness , without confusions and distracting suggestions , and hurrying vexatious thoughts , must set themselves for the most part to those duties which are to be done in company by the help of others ; and must be very little in solitary duties : For to them whose natural faculties are so diseased or weak , it is no duty , as being no means to do them the desired good ; but while they strive to do that which they are naturally unable to endure , they will but confound and distract themselves , and make themselves unable for those other duties which yet they are not utterly unfit for . To such persons therefore instead of ordered , well-digested Meditations , and much time spent in secret thoughtfulness , it must suffice that they be brief in secret Prayer , and take up with such occasional abrupter . Meditations as they are capable of , and that they be the more in reading , hearing , conference , and praying and praising God with others : untill their melancholly distempers are so far overcome , as that ( by the direction of their Spiritual Guides ) they may judge themselves fit for this improvement of their Solitude . FINIS . Books Printed for Iohn Salusbury in Cornhill . 〈…〉 opened , 〈…〉 Supper of the Parable discovered , 〈◊〉 several Sermons . By Ioseph Hussey , Pastor in Cambridge . An Inquiry after Religion , or a Veiw of all Religions and Sects in the World. By a Member of the Royal Society . A Word to poor , ignorant , and careless people , that mind not the Salvation of their precious souls ; containing Directions for a Holy Life ; with a Catechism and Prayers for Families , and Graces before and after Meat . 
A41978	----	Good council and advice unto all professors in vvhom there is any tenderness and breathings after the Lord, and the knowledge of his way. By one that hath in the light of the Lord seen through them all, into the resting-place that is prepared for them that truly fear the Lord. Green, William, 17th Cent. 1661 Approx. 7 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A41978 Wing G1812A ESTC R219893 99831340 99831340 35803 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41978) Transcribed from: (Early English Books Online ; image set 35803) Images scanned from microfilm: (Early English books, 1641-1700 ; 2049:26) Good council and advice unto all professors in vvhom there is any tenderness and breathings after the Lord, and the knowledge of his way. By one that hath in the light of the Lord seen through them all, into the resting-place that is prepared for them that truly fear the Lord. Green, William, 17th Cent. 1 sheet ([1] p.) printed for Robert Wilson, at the Black-spread eagle .., London : [1661] Imprint date from Wing. Signed at end: William Green. Marston-Trussel, the 9th of the third month 1661. Imperfect; cropped at head and foot with some loss of text. Reproduction of the original in the Friends' Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Early works to 1800. Quakers -- Early works to 1800. God -- Attributes -- Early works to 1800. 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Mona Logarbo Sampled and proofread 2008-02 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Good Council and Advice Unto All PROFESSORS In whom there is any tenderness and breathings after the Lord , and the knowledge of his way . By one that hath in the Light of the LORD seen through them all , into the resting-place that is prepared for them that truly fear the Lord. Hear all you Professors of the Towns of Northampton and Hardingstone , you whose Profesion is waxed old as a Garment ; Hearken you that border about them , and are thereunto adjoining , listen as you that are Inhabitants , for unto you it doth belong . THE onely true God that framed the Heavens , and laid the Foundations of the Earth , that created and made mankind in his own likeness , hath looked down from Heaven , and hath beheld and seen how mankind is degenerated and fallen from that estate in the which he was made & brought forth , and hath committed the two great abominations in forsaking the living Fountain and Well-spring of life , and digged to themselves broken Cisterns that will hold no water : And now the only wise God hath decreed a Decree , and determined a Determination , and purposed a Purpose that must stand ; which is to try all sorts of people and professors under what name or title soever they may be known or called , that the Bearer may be known from the Hearer , and the Sayer from the Doer . And now awake , awake , awake , Arise all you professors , come forth , and lay aside all your Fig-leafed garments , and all your high notions of words , and come to the Word that is ingrafted , which is able to save the soul that is immortal , that hath lain low , and hath been oppressed under all this Profession , which hath not enjoyed the invisible Life , which onely this could satisfie : And now it slandeth every one in hand , diligently to search , and truly to try and examine themselves whether they be in the Faith that giveth victory over the World , the which slandeth in the Power of God , Christ Jesus the Light of the World , who is the Rock of Ages , the sure Foundation upon which the holy men of God ( in ages and generations past ) were built , and their Faith , Hope and Confidence was in him onely ; and so every one is to come to him which was the Rock of Ages and Generations past , and is the Rock of this present Age ; and blessed are they that are built thereupon : For verily professors , you that have built , and are yet building with Hey , Straw and Stubble , which wil not abide the fire , but with it are to be burned up , and there shall be none found to quench it ; therefore every one before you again begin to build , try what you build upon ; for in vain , and to no purpose will it be for you to build upon that which hath not been tryed : And come out of these changeable things , and out of all those noises , and crying up one thing for truth one while , and then for another time throw it down again , and say it was Erroneous , Superstition and Popery , and such like , and was to be abolished and disannulled , and now cry the same up for Truth again : But now come and wait upon the Lord , and come into that in which there is no variableness nor shadow of turning , that when you are turning to the right hand , or to the left , the stil small Voice you may come to hear , saying , This is the way , walk in it ; the Voice that calleth for Purity , and ( out of prophaneness ) for Equity , and to do unto all men as you would that they should do unto you : And though for a long time the Light hath shone in your dark hearts , and hath often times reproved you in secret when you did do , or speak that which you ought not to have acted or spoken ; yet this I say , turn , turn to that which reproves you ; for that which maketh manifest is Light , and the reproof of Instruction is the way to Life ; and as it is written in the Scriptures of Truth , This is the condemnation of the world , that Light is come into the world , and men love darkness rather than Light , because their deeds are evil ; but they that love the Light , and thereunto are turned , bring their Works and Deeds to the Light , that with it they may be proved whether they be wrought in God , yea or nay : But they that love their evil deeds more then the Light , will not bring them to the Light , because it wil reprove them . So now , flee from the Mountains , and escape from the Hills , and none any longer seek to hide your selves in the Clists of the raggy Rocks ; for now the Lord is risen from amongst all these Sects , and various Opinions , and diversities of Judgements , and changeable forms of Worship that are not come ( neither will be perswaded ) to forsake their evil deeds , and come to that which changeth not , but liveth and abideth for euer . And now dear people this is the day of the lord , and none of you put it afar off ; verily the bowels of my Love flow forth unto you , and my heart is even broken in the remembrance of you : Oh , how have you pierced the Jus ; t One , and grieved the good Spirit of God in you from day to day , and would have none of his Counsel , neither hearken to his reproof , but have cast his righteous Law behind your backs , and done despight to the Spirit of Grace ! And now it would be just from the Lord , that the day of your Visitation should pass over your heads , which cannot again be recalled , but for the Seeds sake , and those in whom there is any tenderness yet remains , and true breathings after the Lord , which are not yet gathered unto the Lord , and to his Living Witness in them ; in this their day there is a little dramm more of time added unto it , that they may be tryed unto the full , whether they will return to the Lord that they may be preserved out of the mouths of the Lyons , and out of the paw of the Bear , and escape the wrath of the Almighty , and the overflowing scourge that is coming upon the heads of the wicked and ungodly , that hate the Lord , and desires not the knowledge of his way ; the which , neither hills nor mountains can stop or hinder , but it will them overtake unavoidably . Written by the movings of the Spirit of the Lord ; and in Love unto all that have desires after him , and are seeking of him where he is not to be found ; By one whose Natural birth-right was , and Outward being is , in the Town of Hardingstone in North-Hampton-shire ; who am known to many people by the name of , WILLIAM GREEN . Unto you Priests and Professors of the Towns above mentioned , in particular is this chiefly written and given forth ; and by the Author thereof you are desired to communicate is one to another ; but the service thereof reacheth unto all which in these things mentioned , are concerned , where ever this may come . Marston-Trussel , the 9th , of the Third Month 1661. LONDON , Printed for Robert Wilson , at the Black-spread-Eagle and Wind mill in M●●●●● 〈◊〉 〈◊〉 〈…〉 
A26782	----	Considerations of the existence of God and of the immortality of the soul, with the recompences of the future state for the cure of infidelity, the hectick evil of the times / by William Bates ... Bates, William, 1625-1699. 1676 Approx. 254 KB of XML-encoded text transcribed from 165 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A26782 Wing B1101 ESTC R10741 11683052 ocm 11683052 48124 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26782) Transcribed from: (Early English Books Online ; image set 48124) Images scanned from microfilm: (Early English books, 1641-1700 ; 11:3) Considerations of the existence of God and of the immortality of the soul, with the recompences of the future state for the cure of infidelity, the hectick evil of the times / by William Bates ... Bates, William, 1625-1699. [16], 292, [12] p. Printed by J.D. for Brabazon Aylmer ..., London : 1676. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Proof. Immortality. Soul. 2004-09 TCP Assigned for keying and markup 2004-09 Aptara Keyed and coded from ProQuest page images 2004-10 Judith Siefring Sampled and proofread 2004-10 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Considerations OF THE Existence of GOD , AND OF THE Immortality of the Soul , With the Recompences of the future state : For the Cure of INFIDELITY , the Hectick Evil of the Times . By William Bates , D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat. in Phileb . LONDON , Printed by J. D. for Brabazon Aylmer , at the three Pigeons , over against the Royal Exchange in Cornhil , 1676. THE PREFACE . THE usual Method whereby the Enemy of Mankind trains so many into his bloody snares , is by enticing the lower Faculties , the Senses , the Fancy , the Passions , to prevail upon the Will and Mind , and accordingly his motives are pleasure or pain that affect us from sensible things . But on the contrary , the great Lover of Souls first inlightens the Understanding to discover what is the most excellent Good , what the most pernicious Evil , and by that discovery moves the Will to pursue the one , and fly from the other , and so descends to work upon the Affections and Senses , that with readiness they follow the direction and command of the Superior Powers in Man. These Objects being Spiritual and future , and therefore rais'd above the highest Regions of Sense , are only apprehended and become effectual by the evidence of Faith. As the Spartan in Plutarch after trying many ways to set a Carcass upright in a living posture , and finding that all his Endeavours were vain , it was so suddenly discompos'd , the head sinking into the bosom , the hands falling , and all the parts in disorder , concluded something was wanting within , that is the living Soul , without which the Body has no strength to support it self . Thus the most convincing Reasons , prest with the greatest vehemence of Affection , all the Powers of the World to come are of no Efficacy upon those who have not Faith , the vital Principle of all Heavenly Operations . We live in an Infidel Age wherein wickedness reigns with Reputation . The thoughts of the Mind are discovered by the current of the Actions . Were there a serious belief of the great Judgment , and the terrible Eternity that follows , it were not possible for Men to sin so freely , and go on in a War so desperate against God himself . Sensuality and Infidelity are Elements of a Symbolical quality , and by an easie alteration are chang'd into one another . Fleshly Lusts darken the Mind and render it unfit to take a distinct view of things Sublime and Spiritual . They hinder serious consideration , ( especially of what may trouble the Conscience ) by their impetuous Disorders . And which is the worst effect , the corrupt Will bribes the Mind to argue for what it desires . 'T is the interest of Carnalists to put out the eye of Reason , the prevision of things Eternal , that they may blindly follow the sensual appetite . Thus Epicurus with his herd ( as * one of them stiles that Fraternity ) denied the Immortality of the Soul , consonantly to his declared principle that the Supreme Happiness of Man consisted in the delights of Sense . And 't is as natural that the disbelief of another state hereafter should strongly incline Men to follow their Licentious Pleasures . If the Soul , according to the impious fancy of those Infidels described in the Book of Wisdom , be a spark of Fire that preserves the vital heat for a little time , and gives motion to the Members , Vigor to the Senses , and Spirits for the Thoughts , but is quench'd in Death , and nothing remains but a wretched heap of Ashes , What preeminence has Man above a Beast ? It follows therfore in the progress of their Reason 't is equal to indulge their Appetites as the Beasts do . If what is immortal puts on mortality , the consequence is natural , Let us eat and drink , for to morrow we must die . Now though supernatural Revelation confirm'd by Miracles , and the continual accomplishment of Prophecies , has brought Life and Immortality into that open light , that the meanest Christian has a fuller and more certain evidence of it , than the clearest spirits of the Heathens ever had , yet because the weight of Authority is of no force with Libertines , 't is necessary to argue from common Principles , which they cannot disavow . Indeed the Shield of Faith , and the Sword of the Spirit are our best Defence in the Holy War ; but with the use of equal Arms , Reasons against Reasons , the cause of Religion will be victorious . 'T is the design of the ensuing Treatise to discover by the light of Nature invisible objects , viz. that a Sovereign Spirit made and governs the sensible World , that there is an Immortal Soul in Man , and an Eternal state expects him hereafter . There is such a necessary Connexion between these Supreme Truths , The Being of God , and future Recompences to Men , that the denial of the one , includes the denial of the other . 'T is uncertain which of the two is the first step , whether Men descend from the disbelief of the future state to Atheism , or from Atheism to Infidelity in that point . Some excellent Persons have imployed their Talents on this Subject , from whom I have received advantage in compiling the present Work. I have been careful not to build upon false Arches , but on substantial Proofs , and to perswade Truth with Truth , as becoms a sincere Counsellor and well-willer to Souls . And if the secure Person will but attentively and impartially consider , he must be convinc'd that 't is the only true Wisdom to believe and prevent , and not venture on the tryal of things in that state , where there is no other mending of the error , but an everlasting sorrow for it . Those whose Hearts are so irrecoverably depraved , that no motives can perswade to examine what so nearly touches them with calmness and sobriety , and their minds so fatally stupified that no Arguments can awaken , must miserably feel what they wilfully doubt of ; whom the Light does not convince , the Fire shall . OF THE EXISTENCE OF GOD. CHAP. I. Atheism is fearful of publick discovery . Three heads of Arguments to prove the Being of GOD. 1. The visible frame of the World , and the numerous Natures in it , exactly modelled for the good of the whole , prove it to be the work of a most wise Agent . The World consider'd in its several parts . The Sun in its situation , motion , and effects , declare the Providence of the Creator . The diurnal motion of the Sun from East to West is very beneficial to Nature . The annual course brings admirable advantage to it . The gradual passing of the sensible World , from the excess of heat to the extremity of cold , an effect of Providence . The constant revolutions of Day and Night , and of the Seasons of the Year , discovers that a wise Cause orders them . IN the managing the present subject , I shall first propound such things as clearly discover that a Soveraign Spirit , rich in Goodness , most wise in Counsel , and powerful in Operation , gave being to the World , and Man in it . This part of my work may seem needless , because there are very few , if any , declared Atheists . As Monsters remain where they are born , in the desert sands of Africa , not seen , unless sought for ; so there are some unnatural Enormities that conscious how execrable they are , conceal themselves in secret , and dare not appear in open view . And of all others , no impiety is so monstrous and fearful of publick discovery as Atheism . But , The fool saith in his heart , there is no God. He secretly whispers in contradiction to Nature , Reason , Conscience , Authorities , there is no supream invisible Power to whom he is accountable . And having thus concluded in the dark , he loses all reverence of the Divine Laws , and is only govern'd by the vicious rule of his carnal Appetites . That many in our times , even of the great Pretenders to Wit and Reason , are guilty of this extream folly , is sadly evident . They live , as absolute Atheists , only refuse the title , for fear of infamy , or punishment . It will therefore not be unseasonable to revive the natural notion of the Deity . Now to establish this Truth no Arguments are more convincing than what are level to all understandings . And those are , I. The visible frame of the World , and the numerous natures in it , all model'd by this supream rule , the good of the whole . II. The Evidences that prove the World had a beginning in time . III. The universal sence of the Deity imprest on the minds of Men. 1. The first Reason is clear and intelligible to all : for 't is the inseparable property of an intellectual Agent to propound an End , to judg of the convenience between the Means and it , and to contrive them in such a manner as to accomplish it . Now if we survey the Universe , and all the beings it contains , their proportion , dependence and harmony , it will fully appear that antecedently to its existence , there was a perfect mind that design'd it , and disposed the various parts in that exact order , that one beautiful World is compos'd of them . The * Philosopher conjectured truly , who being shipwrackt on the Island of Rhodes , and come to the shore , spying some Mathematical figures drawn on the Sand , cryed out with joy , Vestigia hominum video , I see the foosteps of men , and comforted his dispairing companions , that they were not cast into a Desert , or a place of Savages , but of Men civil and wise , as he discover'd by those impressions of their minds . And if we observe the frame of the World , the concatenation of the superior with the middle , and of the middle with the lower parts , whereby 't is not an accidental aggregation of bodies , but an intire universe ; if we consider the just disposing them conveniently to their nature and dignity , the inferiour and less noble depending on the superiour , and that so many contrary natures , with that fidelity and league of mutual love embrace and assist each other , that every one working according to its peculiar quality , yet all unite their operations for one general end , the preservation and benefit of the whole , must not we strongly conclude that 't is the work of a designing & most wise Agent ? — Pulchrum pulcherrimus ipse Mundum mente gerens , similique ab imagine formans . To make this more evident , I will produce some Instances . The Sun , of all coelestial Bodies the most excellent in beauty and usefulness , does in its situation , motion , effects , publish the glory of a most wise Providence . 1. In its situation . The fountains of all his benefit to Nature are heat and light : with respect to its heat the Sun may well be call'd the Heart of the World , wherein all the vital Spirits are prepar'd ; and 't is so conveniently plac't , as to transmit more or less immediatly to all even the most distant parts of that vast body , by perpetual irradiations , the influences necessary for its preservation . It cannot be in another place without the disorder and injury of Universal Nature . If it were rais'd to the Stars , the Earth for want of its quickning heat would lose its prolifick vertue , and remain a carcass . The Air would be fill'd with continual oppressing vapours , the Sea would overflow the Land. If it were as low as the Moon , as dangerous effects would follow , The Air would be inflam'd by its excessive heat , the Sea boyling , the Rivers dryed up , every Mountain a Vesuvius or Aetna ; the whole Earth a barren mass of Ashes , a desert of Arabia . But seated in the midst of the Planets , it purifies the Air , abates the superfluity of Waters , temperately warms the Earth , and keeps the Elements in such degrees of power , as are requisit for the activity of mixt bodies depending on them . Besides , there is a sensible proof of a wise Director in its Motion , from whence so many and various effects proceed . The Diurnal Motion from East to West causes the Day . The Sun is the first spring and great original of Light , and by his presence discovers the beauties of the most of visible Objects . From hence all the pleasant variety of Colours , to which Light is the Soul that gives vivacity . Without it the World would be the Sepulcher of it self , nothing but silence and solitude , horror and Confusion . The Light guides our Journeys , awakens and directs our Industry , preserves mutual Conversation . And the withdrawing of the Sun from one Hemisphere to another is as beneficial to the World by causing Night . For that has peculiar advantages . It s darkness inlightens us to see the Stars , and to understand their admirable Order , Aspects , Influences , their Conjunction , Distances , Opposition , from which proceeds their different effects in all passive Bodies . Now what can be more pleasant than the Ornaments and Diversities of these Twins of time ? Besides , by this distinction of the Day and Night there is a fit succession of labour and rest , of the Works and Thoughts of Men , those proper to the Day , active and clear , the other to the Night , whose obscurity prevents the wandring of the mind through the senses , and silence favours its calm contemplations . And the constant revolution of Day and Night in the space of twenty four hours is of great benefit . If they should continue six entire Months together , as under the Poles , though their space would be equal in the compass of the Year as now , yet with publick disadvantage . The shining of the Sun without intermission , would be very hurtful to the Earth , and to its Inhabitants . And its long absence would cause equal mischeifs by contrary qualities . For the nature of Man and other living Creatures cannot subsist long in travail without repairing their decays by rest . Now the succession of Day and Night in that space , fitly tempers their labour and repose . After the toilsom service of the Day , the Sun retires behind the Earth , and the Night procures a truce from business , unbends the World , and invites to rest in its deep silence and tranquillity . And by sleep , when the animal operations cease , the Spirits that were much consum'd in the service of the senses , are renewed , and united in assistance to the vital faculties , the Body is restored , and at the springing Day made fresh and active for new labour . So that the wisdom of the Creatour is as visible in the manner of this dispensation , as the thing it self . And 't is an observable point of Providence in ordering the length and shortness of Days and Nights for the good of the several parts of the World. Under the Equinoctial Line the Earth being parcht by the direct beams of the Sun , the nights are regularly twelve hours through the Year , fresh and moist to remedy that inconvenience : On the contrary , in the northern parts , where there is a fainter reflection of its Beams , the Days are very long , that the Sun may supply by its continuance , what is defective in its vigour to ripen the fruits of the Earth . The annual course of the Sun between the North and South discovers also the high and admirable wisdom of God. For all the benefits that Nature receives , * depends on his unerring constant motion through the same Circle declining and oblique , with respect to the Poles of the World. 'T is not possible that more can be done with less . From hence proceeds the difference of Climates , the inequality of Days and Nights , the variety of Seasons , the diverse mixtures of the first qualities , the universal Instruments of natural Productions . In the Spring 't is in conjunction with the Pleiades , to cause sweet showers , that are as milk to nourish the new-born tender plants , that hang at the breasts of the Earth . In the Summer 't is joyn'd with the Dog-Star , to redouble its force , for the production of Fruits necessary to the support of living Creatures . And Winter , that in appearance is the death of Nature , yet is of admirable use for the good of the Universe . The Earth is clensed , moistened and prepar'd , so that our hopes of the succeeding Year depends on the Frosts and Snows of Winter . If the Sun in its diurnal and annual motion were so swift that the Year were compleated in six Months , and the Day and Night in twelve hours , the fruits of the Earth would want a necessary space to ripen . If on the contrary it were so slow as double the time were spent in its return , the Harvest but once gather'd in the twenty four Months , could not suffice for the nourishment of living Creatures . 'T is also a considerable effect of Providence , that the sensible World do's not suddenly pass from the highest degrees of heat to the extremity of cold , nor from this to that , but so gradually that the passage is not only tolerable , but pleasant . Immediate extreams are very dangerous to Nature . To prevent that inconvenience the Spring interposes between the Winter and Summer , by its gentle heat disposing living bodies for the excess of Summer . And Autumn of a middle quality prepares them for the rigour of Winter ; that they may pass from one to another without violent alteration . To attribute these revolutions , so just and uniform to Chance is the perfection of folly , * for Chance , as a cause that works without design , has no constancy nor order in its effects . If a Dy be thrown a hundred times , the fall is contingent , and rarely happens to be twice together on the same square . Now the Alternate returns of Day and Night are perpetual in all the Regions of the Universe . And though neither the one nor the other begin nor end their course , twice together in the same Point ; so that their motion appears confused , yet t is so just , that at the finishing of the Year they are found to have taken precisely as many paces the one as the other . In the amiable Warr beween them , though one of the two always gets , and the other loses the hours , yet in the end they retire equal . And the vicissitudes of Seasons with an inviolable tenor succeed one another . Who ever saw the various Scenes of a Theater move by hazard in those just spaces of time , as to represent Palaces , or Woods , Rocks and Seas , as the subject of the Actors requir'd ? And can the lower World four times in the circle of the Year change appearance , and alter the Seasons so conveniently to the use of Nature , and no powerful Mind direct that great work ? frequent discoveries of an end orderly pursued , must be attributed to a judicious Agent . The Psalmist guided not only by Inspiration but Reason , declares , The Day is thine , the Night also is thine , thou madest the Summer and Winter . But this I shall have occasion to touch on afterward . CHAP. II. The Air a fit medium to convey the Light and influences of the Heavens to the lower World. T is the repository of Vapours that are drawn up by the Sun , and descend in fruitful Showers . The Winds of great benefit . The separation of the Sea from the Land the effect of great Wisdom and Power . That the Earth is not an equal Globe , is both pleasant and useful . The League of the Elements considered . Excellent Wisdom visible in Plants and Fruits . The shapes of Animals are answerable to their properties . They regularly act to preserve themselves . The Bees , Swallows , Ants directed by an excellent mind . THe Expension of the Air from the Etherial Heavens to the Earth , is another testimony of Divine Providence . For 't is transparent , and of a subtle Nature , and thereby a fit medium to convey Light and Celestial Influences to the lower World. It receives the first impressions of the Heavens , and insinuating without resistance , conveys them to the most distant things . By it the greatest numbers of useful objects that cannot by immediate application to our faculties be known , are transmitted in their images and representations ; All colours and figures to the Eye , sounds to the Ear. T is necessary for the subsistence of Animals that live by respiration . It mixes with their nourishment , cools the inward heat , and tempers its violence . Besides , In the Air Vapors are attracted by the Sun , till they ascend to that height to which its reflection does not arrive , and there losing the soul of heat that was only borrowed , by degrees return to their native coldness , and are gathered into Clouds , which do not break in a deluge of waters that would wash away the seed , but dissolving into fruitful showers , fall in millions of drops to refresh the Earth , so that what is taken from it without loss , is restor'd with immense profit . The Air is the field of the Winds , an invisible generation of Spirits , whose life consists in motion . These are of divers qualities and effects , for the advantage of the World. Some are turbid , others serene and chearful ; some warm and refreshing , others cold and sharp ; some are placid and gentle , others furious and stormy ; some moist , others dry . They cleanse and purifie the Air that otherwise would corrupt by the setling of vapors , & be destructive to the lives of Animals . They convey the Clouds for the universal benefit of the Earth ; for if the Clouds had no motion but directly upwards , they must only fall on those parts from whence they ascended , to the great damage of the Earth . For moist places that send up plenty of Vapours would be overflowed ; and the highest parts , to which no other Waters arise , would be unfruitful . Now the Winds are assigned to all the quarters of the World , and as the Reigns are slack or hard , they guide the Clouds for the advantage of the lower World. The separation of the Sea from the Land , and containing it within just bounds , is the effect of Almighty Wisdom and Goodness . For being the lighter Element , its natural situation is above it . And till separated , 't was absolutely useless as to habitation or fruitfulness . 'T is now the convenient seat of terrestrial Animals , and supplies their Provisions . And the Sea is fit for Navigation , whereby the most distant Regions maintain Commerce for their mutual help and comfort . The Rivers dispers'd through the veins of the Earth , preserve its beauty , and make it fruitful . They are always in motion , to prevent corrupting , and to visit several parts , that the labour of cultivating may not be in vain . And that these Waters may not fail , the innumerable branches spred through the Earth , at last unite in the main body of the Sea. What they pour into it , through secret chanels they derive from it , by a natural perpetual circulation , not to be imitated by Art. In this we have a clear proof of the Wisdom and Goodness of the Creator . That the Earth is not an equal Globe , but some parts are rais'd into Hills and Mountains , others sunk into deep Valleys ; some are immense Plains , affects with various delight , and is useful for excelent ends : not onely for the production of Minerals , of Marble and Stones requisite for Buildings , but for the thriving of several kinds of Grain and Plants that are necessary for Food or * Medicine : for some love the Shade , others the Sun ; some flourish best on Rocks and Precipices , others in low moist places ; some delight in Hills , others in Plains . Thus by the unequal surface of the Earth , is caused a convenient temperature of Air and Soil for its productions . Add further , The Wisdom of the Creatour is discovered by observing the league of the Elements from whence all mixt bodies arise . Of how different qualities are Earth , Water , Air , Fire ? yet all combine together without the destruction of their enmity , that is as necessary to preserve nature as their friendship . Can there be imagin'd a greater discord in the parts of the Elementary World , and a greater concord in the whole ? To reduce them to such an aequilibrium that all their operations promote the same end , proves that there is a Mind of the highest Wisdom , that has an absolute Dominion over all things , and tempers them accordingly . If we come to Plants and Flowers , Who divided their kinds , and form'd them in that beautiful order ? who painted and perfum'd them ? how doth the same Water dye them with various Colours , the Scarlet , the Purple , the Carnation ? what causes the sweet Odors that breath from them with an insensible subtilty , and diffuse in the Air for our delight ? from whence proceed their different vertues ? These admirable works of Nature exceed the ‖ imitation and comprehension of Man. 'T is clear therefore they proceed from a Cause that excels him in Wisdom and Power . That some Plants of excellent vertue are full of prickles in their stock and leaves , to protect them from Beasts that would root them up , or trample on them , an * Atheist acknowledg'd to be the effect of Providence . The same Wisdom preserves the Seed in the Root under the flower , and prepares the numerous Leaves of Trees , not only for a shadow to refresh living creatures , but to secure their Fruits from the injuries of the weather . Therefore in the Spring they shoot forth always before the fruits are form'd . And tender delicate fruits are cover'd with broader and thicker leaves than others of a firmer substance . In Winter they cast their leaves , are naked and dry , the vital sap retiring to the root , as if careless of dying in the members to preserve life in the heart , that in the returning Spring diffuses new heat and spirits , the cause of their flourishing and fruitfulness . The season of Fruits is another indication of Providence . In Summer we have the cool and moist to refresh our heats , in Autumn the durable to be preserved when the Earth produces none . If we observe the lower rank of Animals , their kinds , shapes , properties , 't is evident that all are the Copies of a designing Mind , the effects of a skilful Hand . Some of them are fierce , others familiar ; some are servile , others free ; some crafty , others simple , and all fram'd conveniently to their Natures . How incongruous were it for the Soul of a Lion to dwell in the body of a Sheep , or that of a Hare to animate the body of a Cow ? It would require a volume to describe their different shapes , and fitness to their particular natures . Besides , creatures meerly ▪ sensitive are acted so regularly to preserve themselves & their kind , that the reason of a superiour Agent ‖ shines in all their actions . They no sooner come into the World but know their enemies , and either by Strength or Art secure themselves . They are instructed to swim , to fly , to run , to leap . They understand their fit nourishment , and remedies proper for their Diseases . Who infused into the Birds the art to build their nests , the love to cherish their young ? How are the Bees instructed to frame their Hony-combs without † hands , and in the dark , and of such a figure that among all other of equal compass and filling up the same space , is most capacious ? The consideration of their Art and Industry , their political Government and Providence , and other miraculous qualities , so astonish'd some great Wits , that they attributed something divine * to them . Esse Apibus partem divinae mentis , & haustus Aetherios dixere — — some there are maintain That Bees deriv'd from a Coelestial strain , And Heavenly race . What moves the Swallows upon the approach of Winter to fly to a more temperate Clime , as if they understood the Celestial Signs , the Influences of the Stars , and the Changes of the Seasons ? From whence comes the fore-sight of the Ants to provide in Summer for Winter ? their oeconomy fervour , their discretion in assisting one another , as if knowing that every one labour'd for all , and where the benefit is common the labour must be common ; their care to fortifie their receptacles with a banck of Earth that in great rains , it may not be overflowed , have made them the fit emblems of prudent diligence . This is excellently described by Virgil. Ac veluti ingentem formicae farris acervum , Cum populant , Hyenis memores , tectoque reponunt , It nigrum campis agmen , praedamque per herbas Convectant calle angusto , pars grandia trudunt Obnixa frumenta humeris , pars agmima cogunt , Castigantque moras . Opere omnis semita fervet . So when the Winter-fearing Ants invade Some heaps of Corn the Husbandman had made ; The sable Army marches , and with Prey Laden return , pressing the Leafy-way ; Some help the weaker , and their shoulders lend ; Others the Order of the March attend , Bring up the Troops , and punish all delay . How could they propound such ends , and devise means proper to obtain them ? 'T is evident from their constant and regular actings , that an Understanding above man's , who often fails in his designs , signs , imprest their unerring instincts , and directs their motions . CHAP. III. The Body of Man form'd with perfect design for Beauty and Usefulness . A short description of its parts . The fabrick of the Eye and Hand admirably discovers the Wisdom of the Maker . The erect stature of the Body fitted for the rational Soul. Man by speech is fitted for society . How the affections are discovered in the Countenance . The distinction of Persons by the face how necessary . The reasonable Soul the image of a wise and voluntary Agent . I Will now briefly consider Man , with respect to both the parts of his compounded nature , wherein are very clear evidences of a wise Maker . The Body is the most artificial of all perishing things in the World. 'T is justly called the store-house of proportions . 'T is equally impossible to add any thing but what is superfluous , or to take a-away any thing but what is necessary . How many internal parts diverse in their qualities and figures , are dispos'd with that providence , that all operate according to their proper Natures , and not one can be , I do not say better , but tolerably in any other place , as well for its special as the common benefit ? All are so justly ordered , with that mutual dependence as to their being and operations , that none can be without the whole , nor the whole without it . So that if with attentive Eye we consider this , it might seem that in making the Body the design was only respecting convenience and profit : But if we turn our thoughts from that which is within this unparallel'd Piece , and regard the various forms and structure of the outward parts , the graceful order that adorns them , we might imagine that the Maker only designed its regular visible beauty . * As Phavorinus comparing the Writings of two famous Orators , observed , that if one word be taken from a sentence of Plato , you spoil'd the elegance , if from Lycias , the sense . So the taking away the least considerable part from the Body , spoils its comliness , or usefulness . † Two great Philosophers have left excellent Discourses of the parts of the Body , justly esteemed among their most noble works . Galen after an exquisit observation of the Symetry of this Fabrick , challeng'd the Epicureans , to find but one of all the numerous parts that compose it , the least Vein or Fibre , that was not serviceable for its proper end , or might be better if chang'd in its form , temperature or place , and he would embrace their opinion , that Chance was the Authour of it . And for this reason he says , that by describing the use of the parts , he compos'd a true Hymn in praise of the wise Maker . What knowledg is requisit to describe all that is wonderful in it ? the contempering the differing humours in just weight and measure , the inviolable correspondence establisht between all the parts for the performance of natural , vital and animal operations ? To touch upon a few things . The Stomach that by an unknown virtue prepares the nourishment , the Heart and Liver the two Seas of blood ; the one more gross , the other more refin'd and spirituous ; the Veins and Arteries their inseparable companions , that diffuse themselves into innumerable rivolets , and convey the blood and spirit of Life ; the Nerves the secret channels , that from the Brain derive the spirits of sense and motion ; the Muscles that give it various motions ; the fleshy parts of different substance and quality according to their various Offices ; the Membrans in that diversity , some finer , some thicker weav'd according to the quality of the part they cover ; the inward fat that preserves the warm Bowels from drying up ; the Marrow wherewith the instruments of motion are oiled and made nimble and expedite ; the Bones that support the building of such different forms , proportions , qualities , and so fitly joyn'd : these are a full conviction that a Divine Mind contriv'd it , a Divine Hand made and fashion'd it . I will more particularly consider the curious fabrick of the Eye and Hand . The Eye is a work of such incomparable Artifice , that who ever understands it , hath a sufficient proof of his Skill that form'd it . This is most evident by dissecting it , and representing the parts separate one from another , and after reuniting them , and thereby discovering the Causes of the whole Composure , and of the Offices proper to every part . That that may be understood without seeing it , is that there is no member in the whole Body compos'd of more parts , nor more different , nor ordered with more exact wisdom between themselves in one frame . Their situation is so regular and necessary , that if any of them be never so little displac't , the Eye is no more an Eye . It includes three Humours that are transparant , and of different thickness , the one resembling Water , the other Glass , the other Chrystal , and from them borrow their names : to vary the place , the distance , the less or greater thickness , the figure that is peculiar to each of them would render the Eye altogether useless for seeing : for the refractions of the light that enters through the pupil would be disordered ; and the rays not be united in a point , to paint in the Retina , the images of visible objects , which is the last disposition from whence the act of seeing follows . Several tunicles involve it , one of which is perforated ( as much as the little Circle in the middle that is called the pupil ) to give open passage to the images flowing from their objects . The Muscles by their agency raise or cast down , turn or fix it . The Nerves fasten'd to the Brain , convey a supply of spirits for the sight , and transmit the representation of all visible objects without confusion to the internal senses . If we consider the Hand by the most exact rule of proportion , 't is evident that its substance and shape are most conducive to beauty and service . If the Fingers were not divided , and separately moveable , but joyn'd together with one continued skin , how uncomely , how unuseful would it be ? Of an hundred effects ninety would be lost . All that require variety of motion , subtilty of art , or strength could not be perform'd . But the Fingers being disjoyn'd , 't is fit to do whatever the mind designs , or necessity requires . It works intirely , or in parts , it brandishes a Sword , or manages a Pen , strikes on the Anvil with a Hammer , or uses a delicate File , rows in the Water , or touches a Lute . T is fit for all things , adapting it self to the greatest and least , all which advantages the Philosopher expresses with admirable brevity , In divisione manus componendi facultas est , in Compositione dividendi non esset . Suppose the Fingers were of equal length and bigness , great inconveniencies would follow . And in this the Divine Wisdom is eminent , that what at first sight seems to be of no consequence , yet is absolutely necessary , not only for all the regular , but for most works of the Hand . If the Fingers were extended to the same measure , it were able to do nothing but what the four longest can . And how uncomely would such a figur'd hand appear ? when that beauty is lost , that springs from variety in things alike . Besides , how unprofitable a part were the Hand if the Fingers had within one intire bone , not flexible to grasp as occasion requires ? Or if a fleshy substance only , how weak and unapt for service ? what strength or firmness for labour ? even the Nails are not superfluous ; besides their gracefulness , they give force and sense to the points of the Fingers . If one be lost , the feeling in that extream part is very much lessen'd , that is so necessary for the discerning of things . To these I shall add two other considerations that discover perfect wisdom in the framing the humane Body . 1. It s structure is very different from that of Brutes , whereby 't is a fit instrument of the rational Soul. The Brutes being meerly terrestrial Animals , are perpetually groveling and poring downwards , seeking no more than their food . They have no commerce with the Heavens , but so far as it serves them for the Earth , as being only born for their Bellies . But in Man the posture of his Body interprets that of his Soul. ‖ The stature is streight and rais'd , expressive of his dominion over the Creatures made for his use . The Head is over all the less noble parts , and the Eyes so plac't that the mind may look out at those windows to discover the World in its various parts , to contemplate the Heavens its native Seat , and be instructed and excited to admire and love the divine Maker . 2. If we consider Man complexly as joyn'd with society , to which he is naturally inclin'd , he is so form'd as to give or receive assistance for his preservation and comfort . The Tongue his peculiar glory , the interpreter of the Thoughts , and reconciler of the Affections , maintains this happy commerce . Besides , the Face makes known our inward motions to others . Love , hatred , desire , dislike , joy , greif , confidence , dispair , courage , cowardice , admiration , contempt , pride , modesty , cruelty , compassion , and all the rest of the Affections are discover'd by their proper Aspects . By a sudden change of the countenance are manifested the deepest sorrow , the highest joy . As the face of the Heavens vail'd with Clouds by the breaking forth of the Sun is presently cleard up . And ( which is above the imitation of Art ) different affections are represented in a more or less expressive appearance according to their stronger or remisser degrees . Timanthes the famous Painter , wisely drew a vail over Agamemnons Face present at the sacrifice of his innocent Daughter ; despairing to express and accord his several Passions , the tenderness of a Father , with the Majesty of a King and the generosity of the Leader of an Army . This way of discovery has a more universal use then words . The ministry of the Tongue is only useful to those that understand our Language , but the Face , though silent , speaks to the Eye . The Countenance is a Crystal wherein the thoughts and affections otherwise invisible appear , and is a natural sign known to all . For this manner of expression is not by the common agreement of Men as Signs absolutely free or mixt , but from the institution of Nature , that always chuses what is most proper to its end , being guided by a superiour directour according to the rules of perfect Wisdom . Moreover , the innumerable different characters in the Faces of Men to discern every one , is the counsel of most wise Providence for the universal benefit of the World. For take away this distinction , and all the bands of Laws , of Commerce , of Friendship are dissolv'd . If we could not by singular inseparable lineaments distinguish the innocent from the guilty , a Brother from a Stranger , the worthy from the unworthy , all truth in Judgments , sincerity in Relations , distinction of Merits , security in Trade would be destroyed . In short , humane societies cannot be preserved without union and distinction ? the one prevents division , the other confusion . Union is maintain'd by speech and other signs of the inward dispositions of the Heart ; distinction is caus'd by the variety of countenances . And 't is considerable that so few parts composing it , and in so small a compass , and always in the same situation , yet there is such a diversity of figures as of faces in the World. * Seneca propounds this as a spectacle worthy of admiration , though the Stoical pride , falsely esteem'd greatness of mind , would scarce admire Miracles . And as the frame of Mans Body , so much more the rational Soul , his eminent prerogative above all sensible beings , discovers the Deity . The superior faculties , the Understanding and Will , whereby he makes a judgment and choice of things in order to his happiness , declare it to be the living image and glory of a most Wise and voluntary Agent . The admirable composition of two things so disproportion'd , a spiritual and material substance in the humane nature , is an argument of his omnipotent skil who united them in a manner inconceiveable to us . But the nature , qualities , and operations of the Soul , shall be more distinctly considered afterwards . And by this short account of some parts of the World , we may sufficiently discover the perfections of the Maker . We must pluck out our Eyes , and exstinguish common sense , not to see infinite Wisdom , Power and Goodness shining in them , the proper marks of the Deity . CHAP. IV. The vanity of Epicurus's Opinion of the Worlds original discover'd , from the visible order in all the parts of it . Chance produces no regular effects . The constant natural course of things in the world proves that 't is not framed nor conducted by uncertain Chance . The World was not caused by the necessity of nature . In the search of Causes the mind cannot rest till it comes to the first . Second Causes are sustain'd and directed in all their workings by the first . The Creator though invisible in his Essence , is visible in his effects . BEfore I proceed to the other Head of Arguments , I will briefly show the vanity of those Opinions that attribute the production of the World to Chance , or to the sole necessity of Nature . 'T was the extravagant fancy of Democritus , and Epicurus after him , that the original of the World was from the fortuitous encountring of Atoms , that were in perpetual motion in an immense space , till at last a sufficient number met in such a conjunction as form'd it in this order . 'T is strange to amazement , how so wilde an Opinion , never to be reconciled with Reason , could finde entertainment . Yet he left a numerous School , many followers tenacious of his Doctrine , the heirs of his Frenzy . 'T is very easie to shew the vanity of this conceit , that supposes all , and proves nothing . That these particles of matter should thus meet together , 't is necessary they move : now from whence is the principle of their motion , from an internal form , or an external Agent ? If they will be ingenuous and speak true , they must answer thus , from whence soever they have it , they have it : for if they did not move , their Opinion cannot proceed a step further . But supposing their motion to be natural , what powerful Cause made them rest ? how are they so firmly united ? have they Hooks that fasten , or Birdlime or Pitch or any glutinous matter , that by touching they cleave so fast together ? They must grant something like this , otherwise they cannot unite and compound , and then the Epicurean Opinion is presently dissipated . Supposing them triangular , circular , square , or of any other regular or irregular figure , yet they can make no other compound then a mass of Sand , in which the several grains touch without firm union . So that 't is very evident whether we suppose motion or rest to be originally in the nature of matter , there must be a powerful Efficient to cause the contrary . Besides , by what art did so many meet and no more , and of such a figure and no other , and in that ‖ just order as to form the World , a work so exact that by the most exquisite skill it cannot be made better . Add further ; how could these minute Bodies without sense , by motion produce it ? this is to assert that a Cause may act above the degree of its power . Can we then rationally conceive that a confused rout of Atoms of divers natures , and some so distant from others , should meet in such a fortunate manner , as to form an intire World , so vast in the bigness , so distinct in the order , so united in the great diversities of natures , so regular in the variety of changes , so beautiful in the whole composure , though it were granted , that one of their possible conjunctions in some part of Eternity were that we see at present ? Could such a strict confederacy of the parts of the Universe result from an accidental agreement of contrary principles ? 'T is so evident by the universal experience of Men , that regular Effects are caused by the skill of a designing Agent , that works for an end , that upon the sight of any such effects , there is not the least shadow of a suspicion in the mind , that it proceeded from blinde and counselless Chance . If we should hear one make a plea for a Cause , with such reasons as are most proper to convince and perswade his Judges to decide for him , can we doubt whether he understands what he speaks , or casually moves the organs of speech ? And yet if he did move them by Chance , one of the casual motions equally possible with any other , would be that he perform'd at present . If a thousand brass Wheels were thrown on a heap , would six or eight meet so fitly , as by their conjunction to organize a Clock , that should distinguish the hours ? or , is a skilful hand requisite to joyn them , and direct their motion ? And did the Planets , those vast bodies , by Chance ascend to the upper part of the World , and joyn in that order , as to measure the time exactly for so many past Ages ? Who ever saw a dead Statue form'd in the veins of Marble , or a well proportion'd Palace , with all Rooms of convenience and state , arise out of a Quarry of Stones , without a Sculptor to fashion the one , and an Architect to frame the other ? Yet Marble and Stones are more dispos'd to make a Statue , or a Building , that are the materials of them , and only require skill and workmanship to give them form , than Atoms mixt together are to make the World. Indeed * Pliny faintly tells a story of a fabulous Ring of Pyrrhus , in which an Agat was set , distinctly representing not by Art , but pure hazard , Apollo with his Harp in the midst of the nine Muses . The first Reporter was defective , that he did not oblige us to believe , that the sound of his Harp was heard in consort with the Muses . It would have been a fine Miracle , and the belief as easie that a Stone might be a Musitian , as a Painter . Now if the effects of Art are not without an Artificer , can the immense Fabrick of the World be other than the work of a most perfect Understanding ? Who fixt the foundations of the Earth ? who laid the beautiful Pavement we tread on ? who divided and adorn'd the Chambers of the Spheres ? who open'd the Windows to the light in the East ? who encompass'd it with the immense vault of the starry Heaven hanging in the Air , and supporting it self ? Could artless Chance build it ? No man unless totally deserted of Reason can possibly have such a fancy . Let Reason judg how could the World be otherwise then 't is , supposing it fram'd by a designing Cause ? all things are dispos'd divinely , that is , by perfect Wisdom , as publick necessity and ornament require . What the Psalmist observes concerning the Heavens , is equally true of all the other parts of Nature , Their line is gone out , to signifie the exactness of their proportion . If this be the effect of Chance , what is the product of Design ? Can Reason distinguish between things artificial , wherein the felicity of Invention appears , and things rude not done by rules in the works of the Hands , and can it not discover the manifest prints of Wisdom in the order of the Universe ? How much more Skill is evident in the frame of the World than in all the effects of humane Art , so much the less folly would it be to attribute the most curious works of Art , than the production of the World to Chance . Add further ; The establisht order of the parts of the World is an argument that excludes all doubt , that 't is govern'd and was at first fram'd by unerring Wisdom . For , if they were united by Chance , would they continue in the same manner one day ? Is it not most likely that one of the innumerable possible combinations should succeed , different from the same tenor of things that is but one ? especially if we consider that the parts of the World are never at rest : The Heavens , the Elements , mixt bodies are in perpetual motion . If Chance rul'd , is it within the confines of probability , that the Sun that runs ten or twelve thousand Leagues every day , should be now in the same part of the Heavens , where it was in former years in such a day , when there are so many other places wherein by Chance it might wander ? Would the Stars keep a perpetual course regularly in such appearing irregularities ? Nec quicquam est tanta magis mirabilemole , Quam ratio , & certis quòd legibus omnia parent ; Nusquam turba nocet nihil illis partibus errat . Manil. lib. 1. Astrom . Or would the sowing of Seed in the Earth certainly produce such a determinate sort of Grain ? for the other possible mixtures are so vastly numerous , that it would be ten thousand to one but some other thing should spring up than what does . According to this Hypothesis , it would be greater folly to believe that the natural course of things should be the same this Year as in former times , than to assert that a Gamester should to day throw the Dice in the same order , and with the same points uppermost as he did yesterday . 'T is evident therefore , that the Epicurean Doctrine having not the least shadow of Reason , had never been receiv'd with applause but as 't is joyn'd with impiety . 2. Some attribute the rise and course of things in the World to the sole necessity of Nature . To this it may be replied . 1. 'T is true , there is an evident connexion of Causes and Effects in the Celestial and Elementary World , whereby times and seasons are continued , and the succession of mutable things is preserv'd , so that Nature always consuming , remains intire . Though all vegetive and sensitive beings dye , yet the species are immortal . For the living are brought forth to succeed in the place of the dead . But the inquiring mind cannot rest here : for 't is impossible to conceive a train of Effects one caused by another , without ascending to the first Efficient that is not an Effect . For nothing can act before it exists . The order of Causes requires that we ascend to the Supream , which derives being and vertue to all the intermediate . Thus Nature produces things from seminal Causes , that depend on things already in being . The Seed of Flowers and Trees suppose the Fruits of the Earth before growing , but the first Tree could not be so produc'd . To fancy an infinite succession of Causes depending one upon another , without arriving to a first , can only fall into the thoughts of a disordered mind . How came this Horse , that Lion in Nature ? 'T is by generation from another , and that from another , and so infinitely . How came this Man into the World ? 'T is because he was begotten by such a Father , and he by another , and so infinitely . Thus Atheism that rejects one truly Infinite Cause , is obliged to admit an Infinity in all things , an Incomprehensibility in all things . 'T is therefore evident the efficient principles in Nature are from the sole power of the first and independent cause . They could not proceed from themselves ; and that a most wise and powerfull Being is the original of all things is as evident . Is it conceivable that the insensible Mass that is called Matter , should have had an eternal being without original ? whereas there is not the least imaginable repugnance in the Attributes of the first and highest Being , in whom all those Perfections concur , which , as proper to the Deity , are form'd in the mind in the idea of it , as his spiritual Nature , Eternity , Immensity , Wisdom , Omnipotence , &c. of which 't is equally true , that no one either absolutely or relatively considered , involve a contradiction , that make it impossible for the Supream Being to possess it ; Is it not perfectly inconsistent to attribute to Matter the lowest and most contemptible of all Beings , the highest and most noble Perfection , an Independent Existence ? One may assert it in words , but not seriously without the utter deserting of Reason . Man incomparably excels this Matter , he understands it , and that understands not him , yet he has a derived being in time . 'T is therefore necessary that that should have some cause of its being . But supposing the self subsistence of Matter from Eternity ; could the World , full of innumerable Forms , spring by an Impetus from a dead formless Principle ? T is equally impossible that a blind Cause casual , or fatal , should give being and order to the Universe . Besides , all subordinate Causes are sustained in their Beings and Powers by fresh influences from the first , and directed in their operations . To attribute the manifold Effects in the World to Second Causes working in a blind manner , without an Universal Intellectual Mover , that disposes , tempers , and governs them , is as unreasonable , as to attribute humane Works to the common Instruments of Art , without the direction of the Understanding that uses them . The Hand or Pencil has not skill to do any thing , but as it obeys the Mind , that gives it the impression of Art , and regulates its Motion . The Earth knows not the various Fruits that spring from it , nor the Sea its living Productions . And the Sun , though a more specious , is not a more intelligent and artificial Agent . Nature under another name is the ordinary Power of God , that by its intimate concourse with Second-Causes produces and supports things . And 't is one of the considerable Wonders of his Providence , that the stream of perishing things , always emptying , is always full ; there being a supply from the Fountains of continual Productions , of what is lost in the dead Sea : so that the World is always the same , and always new . And from what hath been argued , we may judge how unreasonable it is to doubt whether there be a Principle in Nature of excellent Wisdome , because not seen in his own Essence : for if Reason compel us to acknowledg that the works of Art wrought by manual Instruments , proceed from an unseen mind that directed their motions according to the idea framd in it self , we ought more strongly to conclude there is a ‖ Divine Mind though invisible to mortal eyes , that contriv'd at first , and with knowledg performs all the works of Nature . To deny the Existence of a Being not subjected to our outward Senses , is equally of no force in both the instances . By the same Reason St. Austin confounds the Atheist objecting that he could not see the Deity . To whom he propounds this question , That since his Body was only visible , and not his Soul , why should it not be buried ? And upon the reply , That the * quickning presence of the Soul was evident in the actions of Life perform'd by the Body ; he truly infers , if a vital principle imperceptible in its self is discover'd by vital actions , the Deity , though by the perfection of his Nature undiscernable to our senses , is clearly seen by the light of his effects . And those who are wilfully blind , if God should by any new sensible effects make a discovery of himself , yet would remain inconvincible : For the arguments of his presence from extraordinary effects , are liable to the same exceptions pretended against the ordinary . CHAP. V. The beginning of the World proved from the uninterrupted tradition of it through all ages . The invention of Arts , and bringing them to perfection , an argument of the Worlds beginning . The weakness of that fancy that the World is in a perpetual Circulation from Infancy to Youth , and to full Age , and a decrepit state and back again , so that Arts are lost and recovered in that change . The consent of Nations a clear Argument that there is a God. The impressions of Nature are infallible . That the most Men are practical Atheists ; that some doubt and deny God in words , is of no force to disprove his Existence . There are no absolute Atheists . Nature in extremities has an irresistible force , and compels the most obdurate to acknowledg the Deity . I Shall now come to the second head of Arguments for the existence of the Deity , drawn from the proofs of the Worlds beginning ; from whence it follows that an Eternal intellectual Cause gave it being according to his pleasure . For it implys an exquisit contradiction that any thing should begin to exist by its own power . What ever is temporal , was made by a Superior Eternal Power , that drew it from pure nothing . And the other consequence is as strong , that the Cause is an intellectual Being that produc'd it according to his Will. For supposing a Cause to be intirely the same , and not to produce an effect that afterwards it produces , without any preceding change , 't is evident that it operates not by necessity of Nature , but voluntarily , and therefore with understanding : As a Man who speaks , that before was silent , according to the liberty of his will. Now of the Worlds beginning there is a general tradition derived down through the uninterrupted course of so many Ages to us . 'T is true , the Philosophers renewed the confusion of Tongues , that disunited the Builders of Babel , in their account of the Architecture of the World ; Yet they generally agreed 't was made by a most wise Agent . And this Doctrine is so agreeable to Reason , that you may as soon bridle the current of Nilus , and make it return to its Fountain , as suspend the perswasion of it in the minds of Men , or make it turn back as false . Now what account can be given of this uncontroulable Opinion ? 'T is most rational to conceive that it came from the first Man , ( instructed by his Creator ) when the Tradition was easy , the World not being numerous . Add to this , the rudeness of former Ages , and the simplicity of living , becoming the new-made World. This account the most antient Histories give of the rise of Common-wealths , that the first Nations were a confused chaos , till the soul of society was infused to regulate them . But that which I shall particularly insist on as a convincing proof , is this ; The invention of many Arts beneficial to Men , and the bringing them to perfection by degrees . If the World were without begining , it would have had no age of childhood and ignorance , but being always old , and instructed by infinite study and experience , it would have always known what it successively learnt in the School of the last three thousand years , since the memorials of profane Histories are transmitted to us . Some that asserted the Eternity of the World , were sensible of the force of this Argument , and made a pittiful shift to evade it . They fancied that though the World had no beginning , yet as Animals proceed by different ages , till they arrive at extream and impotent old age ; in like manner it happen'd to the Earth , not in all its parts at once : for then in that vast succession of Ages , the World and race of Men had been spent ; but sometimes in one part , and after in another . But with this difference , that whereas Man after decrepit age never renews his youth , a Country once wasted with age , returns by vertue of the celestial influences to its former vigor , and is in a perpetual circulation to new infancy , new youth , and so to old age . And from hence it is , that it learns again those things that were well known in former ages , the remembrance of which was intirely lost . But the vanity of this fiction is easily discover'd . 1. Is it possible that in such a number of years , of which Memorials remain before and since this Fiction , that in no part of the World should be seen or heard of this decrepit age and new childhood , which according to this opinion hath innumerable times hapned in the circle of Eternity , sometimes in one , sometimes in another Province ? If we fancy Nature were so changeable according to the revolution of the Heavens , we may with equal Reason believe , that by various conjunctions of the Stars , it hath and may fall out , that Water should burn , and Fire cool ; that Serpents should be innocent , and Lambs pernicious ; that Flys should live an age , and Eagles but a day . 2. Since 't is affirmed that the whole World doth not sink into this Oblivion at once , it must follow that in some vigorous parts the knowledg of Arts still remain'd , and from thence should be derived two other parts ( that were ascending from their ignorance ) as 't is usual in the commerce of distant Regions . So that it will never fall out that Arts and Sciences once invented should be totally lost . 'T is true , some particular Nation , not by change of Nature , but humane accidents , may lose the Arts wherein it formerly flourish'd ; as is eminently visible in the Greek , that is now far more ignorant and unpolisht then in former ages . But this cannot with any pretence of Reason be said of the whole World. 'T is evident therefore if the World were Eternal , it had always been most wise and civil , and that its gradual attaining the knowledg of things of publick advantage is a sufficient conviction of its beginning in time , by the Counsel and Will of an Intellectual Agent . 3. To the still voice of Reason , the loud voice of all Nations accords in confirming this Truth . The Civil , the Barbarous , those who by their distance are without the least commerce , and are contrary in a thousand fashions and customs that depend on the liberty of Men that is mutable , yet ‖ all consent in the acknowledgment of a God , being instructed by Nature that is always the same , and immutable . 'T is as natural to the humane understanding by considering the frame of the World , to believe there is a God , as 't is the property of the Eye to see the light . The assent to this truth is unforc'd , but , without offering extream violence to the rational faculties , none can contradict it . Indeed in their conceptions of him , few have the glass of the mind so clear and even as to represent him aright . Some divide what is indivisible , and of one make many Gods. Some attribute corporeal parts to a pure spirit ; some figure him in Statues to make the invisible seen ; and in other manner deform him . Yet no errour , no ignorance has absolutely defac't the notion of him . And that no societies of Men are without the belief of a first Being , superiour to all things in the World , and of absolute power over them , and consequently worthy of supream Honour from all reasonable Creatures , their Prayers , Vows , Sacrifices , Solemnities , Oaths , are a visible Testimony . The force and weight of the Argument is great : for that which is common to the whole species , and perpetual from its first being through all its duration , is the * Impression of Nature , which in its universal Principles either of the Understanding , or the Will , is never deceived . Thus the inclination to that good that is convenient to our faculties ; the approving as most just to do to another what we desire in the same circumstances should be done to us , are natural principles , whose rectitude and verity are so evident , that no Man is so contumacious as to require a proof of them . If we discredit its authority in this single instance , that there is a God , we may with equal reason suspect its testimony in all other things ; that the persons we converse with are phantomes , that the objects that strike our senses are only shadows , that what appears white is black , that what is felt as cold is hot , that what is evident to all Mens minds is false , viz. that the whole is greater than a part . In short , the most rational Discourses would have as little firmness and certainty , as the incoherent Fancies of one that is distracted , or dreams . We must renounce Sense and Reason , having no assurance of such things as are clear and manifest , but the instinct of Nature that determines our assent . Now what account can be given of the sense of the Deity indelibly stamp'd on the minds of Men ? If there be no God , from whence comes it that Nature has imprest such a strong belief of a being not only false but impossible ? For if there be no God , 't is impossible there should be . There is no middle between the two Attributes of Being , necessary and contingent . And that an Eternal Being should now begin to exist , is a palpable contradiction . We must therefore conclude that the Author of the Humane Soul has so fram'd it , that by the free use of its faculties it necessarily comes to the knowledg of its original . From hence , 't is universal and constant . And can there be a testimony of equal authority , clearness and sincerity as this of Nature , understood in every Language , and receiv'd in every place ; and where 't is most simple , 't is most the same , and therefore more convincing . To elude the force of this Argument there are several weak evasions . I. That the most Men are practical Atheists , and live without God in the World ; and that some are speculative Atheists , either denying or doubting of his Existence . But the answer is easie . 1. That Men deny God in their Works , is of no validity to disprove the natural notion of him ; for by this confession we must cancel almost all the Law of Nature . How many notoriously rebel against the infallible principles of common Reason ? How many dishonour their Parents ? Yet there is no Precept more clearly natural , and acknowledged by the rudest Nations , than the obligation to the immediate Authors of our lives . How many by fraud or rapine enrich their Estates , or violate the honour of the Marriage-Bed , and do that to others they would not have done to themselves ? But though they contradict the Law of Nature in their actions , can they abolish it in their hearts ? can they make Conscience dumb , that it shall never reproach their Impieties , because they are deaf to its voice ? 'T is as impossible as to transform themselves into another kind of being , and become Brutes in nature , because they resemble them in their dispositions and practices . 2. Supposing that some are Atheists in opinion , it doth not follow that the belief of the Deity is not a pure universal Principle of Nature . For by all men we must understand those in whom the sense of Nature is not perverted . Things of the clearest certainty have been denied by some . We feel Motion , yet a Philosopher disputed against it . The Argument is convincing that Snow is white , because it appears so to all Mens Eyes ; thô to the Eye that wants its native sincerity , and infected with a vicious tincture , it appears of another colour . Now 't is certain that Atheism is not produced by generation from the natural discourses of the Mind , but from the putrefaction and rottenness of Manners . Those who have lost their Reason in Sensuality , and submit their understandings to the guidance of their corrupt affections , that is the seeing faculty to the blind , are most inclin'd to Atheism . And they can never come to that impious height without obliterating in the guiltiest manner , the lively characters of Reason and Humanity . Such are as prodigiously irregular from the true constitution of the minds of Men in respect of belief , as a ‖ Bird without wings would be from the natural composure of the Bodies of all others , in respect of parts . Monsters cannot dishonour , and are no pattern of the species . And shall the contradiction of a few brib'd by their lusts , disauthorise the consenting testimony of mankind ? 3. There is no absolute Atheist , i. e. of such a firm perswasion that there is no God , as excludes all doubts and fears of the contrary . 'T is true , as a pretext for their licentiousness , and to give boldness to their fearful impiety , some obdurate wretches may desperately deny the Supream Eternal Power , to whom they are accountable : But no violence can intirely choke this natural Principal , it has such deep and strong root in the Humane Spirit . The vital spark will fly in their Faces , notwithstanding all their endeavours to tread it out . Of this we have convincing evidence from some , who in great troubles have been compel'd to acknowledge God , whom they boldly denyed before . I shall produce two instances . The first is recorded by Aeschilus . That the Persian Messenger in his Narrative to the King , of the overthrow of his Army by the Grecians , related that those Gallants who before the Fight in the midst of their Cups and bravery denied God and Providence as secure of Victory , yet afterwards when furiously pursu'd by their Enemies , they came to the River Strymon , that was frozen and began to thaw , then upon their knees they mournfully implor'd the favor of God , that the Ice might hold and give them safe passage over from the pursuers . Nature in extremities has irresistible workings , and the inbred notions of the Deity , though long supprest by imperious lusts , will then rise up in Mens Souls . The other instance is of Bion the Philosopher , a declared Atheist , till struck with a mortal Disease , and then , as a false Witness on the Rack , confest the truth , and addrest himself by Prayers and Vows to God for his recovery . Egregious folly , as the ‖ Historian observes , to think that God would be brib'd with his gifts , and was or was not according to his fancy . And thus it happens to many like him . As a Lamp near expiring shines more clearly , so Conscience that burn'd dimly for a time , gives a dying blaze , and discovers him who is alone able to save or to destroy . But how just were it to deal with them as * Herofilus with Diodorus Cronus , a wrangler that vext the Philosophers , by urging a captious Argument , against the possibility of Motion . For thus he argued : A Stone , or what ever else , in moving it self , is either where it is , or where it is not ; if where it is , it moves not ; if where it is not , then it will be in any place , but where it is . While this disputing humour continued , one day he fell , and displac't his shoulder . And sends in haste for Herofilus , of excellent skill in Surgery . But he desirous first to cure his Brain , and then his Shoulder , told him that his Art was needless in that case : for according to your own opinion , this Bone in the dislocation either was where it was , or where it was not , and to assert either , makes the displacing of it equally impossible . Therefore 't was in vain to reduce it to the place from whence it was never parted . And thus he kept him roaring out with pain and rage till he declar'd himself convinc'd of the vanity of his irrefutable Argument . Now if , according to the vanity of Atheists , there is no God , why do they invoke him in their adversities ? If there be , why do they deny him in their prosperity ? there can no other Reason be assign'd but this , that in the state of health their minds are disperst , and clouded with blind folly , in sickness they are serious and recover the judgment of Nature . As 't is ordinary with distracted persons , that in the approaches of Death their Reason returns : because the Brain distemper'd by an excess of heat , when the Spirits are wasted at the last , is reduced to a convenient temper . CHAP. VI. The Belief of the Deity no Politick Invention . The asserting that 't is necessary to preserve States in order , is a strong proof of its truth . No History intimates when this belief was introduc'd into the World. The continuance of it , argues that its rise was not from a Civil Decree . Princes themselves are under the fears of the Deity . The multitude of false Gods does not prejudice the natural notion of one true God. Idolatry was not universal . The Worship of the only true God is preserved where Idolatry is abolish'd . II. 'T Is objected , that the belief of the Deity was at first introduc'd by the special invention of some in power to preserve the civil Sate ; and that Religion is onely a politick curb to restrain the wild exorbitance and disorders of the multitude . This admits of an easie refutation . 1. Those corrupted minds that from pride or sensuality presum'd to exempt Men from the Tribunal of Heaven , yet affirm'd that a City might rather be preserved without Fire and Water , the most necessary Elements , than without the religious belief of a God. Egregious lovers of mankind ! and therefore worthy of esteem and credit , since they divulge that Doctrine , that if believed , the World must fall into dreadful confusion by their own acknowledgment . But such is the Divine force of Truth , that its enemies are constrain'd to give Testimony to it ; For is it conceiveable that an error not in a light question , but in the Supreme Object of the Mind , should be the root of all the Vertues that support the Civil State , and Truth if discovered should have a fatal consequence on Government , subvert all Societies , and expose them to the greatest dangers ? How can they reconcile this with their declared principle , that the natural end of Man is the knowledge of Truth ? It were less strange that the constant feeding on deadly Poyson , should be requisit to preserve the natural life in health and vigour , and that the most proper food should be pernicious to it . So that the objection if rightly consider'd will confirm the Religious belief of a Deity . Indeed 't is evident that all Civil Powers suppose the notion of a God to be an inseparable property of humane nature , and thereby make their authority sacred in the esteem of the People , as derived from the Universal Monarch . 2. They can give no account of what they so boldly assert . What Historian ever recorded , that in such an age , such a Prince introduc'd the belief of a Deity to make obedience to his Law 's , to be a point of Religion . 'T is true , Politicians have sometimes used artifice and deceit to accomplish their ends . Lycurgus pretended the direction of Apollo , and Numa of the Nymph Egeria , to recommend their Laws to the People . Scipio and Sertorious made some other God to be of their Council of Warr , to encourage their Souldiers in dangerous interprises . But this mask only deceived the ignorant . The more intelligent discern'd the finess of their politick contrivance . 3. Is it conceiveable that the belief of the Deity , if its original were from a civil decree , should remain in force so long in the World ? False opinions in Philosophy , adorn'd with great eloquence by the inventors , and zealously defended for a time by their followers , though opposit to no Mans profit or pleasure , yet have lost their credit by further inquiries . And if the notion of a God were * sophisticate Gold , though authorized with the Royal stamp , could it have endured the Touchstone , and the Fire for so many ages without discovery ? could it have past the test of so many searching Wits , that never had a share in Government ? can we rationally suppose that in such a succession of time no discontented person , when the yoke of Government was uneasie , should disclose the arts of affrightment , and release the People from imaginary terrours , that with courage they might resume their liberty ? 'T is a true observation , no single person can deceive all , nor be deceived by all . Now if there be no God , one person has deceived all by introducing the general belief of a God into the World , and every one is deceived by all , believing so from the Universal Authority of Mankind . 4. The greatest Princes are under the awful impressions of the Deity . Those rais'd to the highest Thrones are not free from inward anxieties , when the guilty Conscience cites them before his dreadful Tribunal . Of this we have their unfeigned Declarations in the times of their distress . Now 't is unconceivable they would voluntarily preplex themselves with a fancy of their own creating , and dread that as a real Being , which they know to be feigned . This pretence therefore cannot without an open defiance of Reason be alledged . 3. 'T is objected that the consent of mankind in the acknowledgment of a God is no full conviction of his existence , because then we must believe the false Gods that were adored in the World. 1. The multitude of Idols created by superstitious fancies is a strong presumption that there is a true God. For all Falshood is supported by some Truth , Deceit is made credible by resemblance . The Heathen Worship though directed amiss , yet proves that a religious inclination is sound in its original , and has a real object to which it tends , otherwise Idolatry the corruption of it had not found such a facility and disposition in Men to receive it . 2. Idolatry hath not been universal in all Ages and Nations . The first causes of it and motives that preserved it are evident . The Nation of the Jews was freed from this general Contagion : for we may as rationally argue from their own Histories concerning their belief and practice , as from the Histories of other Nations . And when a veil of darkness was cast over the Heathen World , some were inlight'ned by true Reason to see the folly of the superstitious vulgar that stood in awe of their own imaginations . The Philosophers privatly condemn'd what in a guilty compliance with the Laws of State they publickly own'd . Nay even the lowest and dullest among the Gentiles generally acknowledged one Supreme God and Lord of all inferior Deities . As Tertullian observes , in their great distresses , guided by the internal instructions of Nature , they invok'd God , not the Gods , to their help . 3. That the belief of one God is a pure emanation from the light of Nature is evident , in that since the extinction of Idolatry , not a spark remaining in many parts of the World , 't is still preserv'd in its vigor and lustre in the breasts of Men. Since the plurality of Gods have been degraded of their Honour , and their Worships chased out of many Countries , and the ideas of various ancient superstitions are lost , the only true God is served with more solemn veneration . Time , the wise discerner of Truth from Falshood , abolishes the fictions of fancy , but confirms the uncorrupted sentiments of Nature . To conclude this Discourse ; what rational doubt can remain after so strong a witness of the Deity , External from the Universe , Internal from the frame of the humane Soul ? If we look through the whole compass of natural Beings , there is not one separately taken , but has some signature of wisdom upon it . As a beam of light passing through a chink in Wall of what figure soever , always forms a circle on the place where 't is reflected , and by that describes the image of its original , the Sun. Thus God in every one of his Works represents himself tanquam Solis radio scriptum . But the union of all the parts by such strong and sweet bands , is a more pregnant proof of his omnipotent mind . Is it a testimony of great military skill in a General to range an Army compos'd of divers Nations that have grat antipathies between them , in that Order as renders it victorious in Battel ? And is it not a testimony of infinite Providence to dispose all the Hosts of Heaven and Earth so as they joyn successfully for the preservation of Nature ? 'T is astonishing that any should be of such a reprobate mind , as not to be convinc'd by the sight of the World , a visible Word that more gloriosly illustrates the perfections of the Creator , than the sublimest Eloquence , that conceals what it designs to represent . When Sophocles was accused by his ungrateful Sons , that his Understanding being declin'd with his Age , he was unfit to manage the affairs of his Family ; he made no other defence before the Judges , but recited part of a Tragedy newly compos'd by him , and left it to their decision whether there was a failure in his Intellectuals : upon which he was not only absolved , but crown'd with Praises . What foul ingratitude are those guilty of , who deny the Divine Wisdom , of which there are such clear and powerful demonstrations in the things that are seen ? Abhor'd impiety ! worthy of the most fiery indignation ; and not to be expiated with a single death . None except base stupid spirits that are laps'd and sunk below the rational Nature , ( as a noble * Philosopher justly censures them ) are capable of such prodigious folly and perversness . Yet these are the pretenders to free reason and strength of mind , and with a contemptuous smile despise the sober World , as fetterd with servil Principles , and foolishly soften'd by impressions of an unknown , uncertain being , and value themselves as more knowing than all others , because they contradict all . Ridiculous vanity ! as if a blind Man in a crowd sometimes justling one , sometimes another , should with impatience cry out , Do ye not see ? when he is under a double blindness , both in his eyes and understanding , not seeing himself , and reproaching those that see , for not seeing . In short , this great Truth shines with so bright an evidence , that all the sons of darkness can never put out , and can only be denied by obstinate Atheism and absurdity . CHAP. VII . The duties of understanding Creatures , to the Maker of all things . Admiration of his glorious perfections visible in them . This is more particularly the duty of Man , the World being made eminently for him . The Causes why the Creatour is not honour'd in his Works , are mens ignorance and inobservance . Things new rather affect us , than great . An humble fear is a necessary respect from the Creature , to the Divine Majesty and Power . Love and Obedience in the highest degrees are due from men to God , in the quality of Creator . Trust and reliance on God is our duty and priviledg . LEt us now briefly consider the indispensible Duties of rational Creatures with respect to the Maker of all things . And those are , 1. To acknowledg , and admire the Deity , and his perfections that are so visible in his Works . For there must be a first Cause from whom that receives being , that cannot proceed from it self . In all the forms of things there are some Characters stampt of the Divine Wisdom , that declare his Glory , some footsteps imprest of his Power that discover him ; some lines drawn of his Goodness that demonstrate him . And so much praise is justly due to the Artificer , as there is excellence of Art and Perfection of workmanship appearing in the Work. This Duty is especially incumbent on Man , because the World was made with a more eminent respect for him , than for Angels or Animals . For if we consider the diversity of its parts , the multitude and variety of sensitive Natures , of which it consists , and the Art whereby 't is fram'd according to the most noble Idea and design of highest Wisdom , 't is evident it was principally made for Man , there being an adequate correspondence between them , with regard to the faculties and the objects . 'T is true the Angels understand more perfectly than Man the union order and beauty of the World , an incomparable proof of the Makers perfections , but they are not capable of knowledg or pleasure by tasts , smels , sounds , which are only proportion'd to make impressions on material Organs . And is it agreeable to Wisdom that an Object purely sensible should be chiefly intended for a Power purely Spiritual ? Neither are the Beasts fit spectators of the Divine Works . For the material part to which sense can only reach , is the least notable in the frame of Nature , and the oeconomy of the World. They cannot discover the dependance between Causes and Effects , the Means and End , nor the Wisdom that ordered all . These are only for the vision of the mind , which they want . The volume of the World to them is like a fair printed Book compos'd of sublime matter and style , but opened to one that sees the beauty of the Characters , without understanding the Language it speaks , and the Wisdom it contains . An Eagle by fixing its eyes on the Sun cannot measure its greatness , nor understand the ends of its motion . The World would be lost , if only for them . But the wise Creator united these two distinct natures in Man , and plac'd him in this Theater of his Magnificence , that by the ministry of the senses he might have perception of the external part , and by his reason discover what is most worthy to be known ; the admirable order that distinguishes and unites so many and such different natures , and guides all their motions , that 't is clear they depend upon one principle without knowing it , and conspire to one end without willing it . How should this raise his mind in the just praises of the Maker ? The true causes why the Creator is not duly acknowledged and honour'd for his Works , are either Ignorance , or a guilty neglect and inobservance of them . 1. Ignorance in the composure of the World , and of the several beings in it . A Philosopher askt by one , What advantage the instructions of Philosophy would be to his Son ? replied , If no other , yet that when he is a spectatour in the Theatre , one Stone shall not sit upon another . An ignorant person encompast with all the varieties of Nature , wherein omniscient skill appears , is insensible as a Stone carv'd into the shape of a Man. Nay the most learned Professors know little more than the several kinds of things , and the causes and manner of some particular effects . How often are they forc't to take refuge in occult qualities when prest with difficulties ? or only assign universal causes of things , and sometimes the same for operations extreamly contrary ? How many mysteries of Nature are still vaild and hid in those deep recesses where we can go only in the dark ? How much remains undiscover'd that is truly wonderful in the Works of God ? They are the Objects of the Eye and Mind , but what is visible to the Eye is least worthy of admiration . From hence the value of the Works , and the Glory of the Author is much lessen'd . Besides , the rational pleasure of the mind is lost by not discerning the wise order that is infallibly observ'd in universal Nature . 'T is not the viewing a musical Instrument , the variety of the parts , and of the strings in their size and length , that produces delight , but hearing the harmonious and pleasant diversity of their sounds contemper'd by the proportion of numbers . Thus 't is not the sight of the meer outward frame of things , but the understanding the intellectual Musick , that springs from the just Laws of Nature , whereby they are perfectly tuned , and the conspiring harmony of so many mixt parts without the least harsh discord , that ravishes the Soul with true pleasure . 2. The inobservance of Man is another cause why the great Creatour is not magnified for all his Works . If we did consider the least , even one of those ‖ unius puncti animalia , a Flea or Mite , we should find what is admirable in that scarce-visible Atom of matter . But the * novelty , not the excellence of things , draws our thoughts . The greatest works in Nature , that are not Miracles , only because common and usual , are past by with a careless Eye . Their continual presence is not moving , but lessens our regard and attention . The † Naturalist observ'd it to be one of the solemn follies of Men , to value Medicines not for their Virtue , but the Country where they grow , the Climate from whence they come ; if they have a Barbarous name , they are reputed to have a mysterious efficacy , and those Plants are neglected as unprofitable , that are natives of their own Soil . The rarity is esteem'd more than the merit of things . 'T is a greater wonder to give light to the Sun , than to restore it to the blind , yet its daily presence does not affect us . If a Chymist should extract a Liquor of such an extraordinary virtue , that by pouring a few drops of it on the dust , a Body should be form'd , animated , and move , would any one be induc'd to believe it without the testimony of his own eyes , and would it not be a surprising wonder ? Yet innumerable living Creatures spring from the Dust by the falling of Rain , and few think it worthy of observation . The raising a dead Body to life would astonish us , but we are unaffected that every day so many living Men are born . Yet , if we consider things aright , the secret forming a Body in the Womb is an equal Prodigy of Power , and as truely marvellous , as the restoring the vital congruities to a carcass , that prepare it for the reception of the Soul. What more deservs serious reflection , than that from the same indistinct Seed , so many and such various parts in their substance , figure and qualities should proceed ? hard and dry for the Bones , liquid for the humours , moist and soft for the flesh , tenacious for the Nerves , perforated for the Arteries and Veins , hot for the Liver and Heart , cold for the Brain , transparent for the Eyes ? How should it raise our wonder that that matter which in it self is simple and equal , in Gods hand is capable of such admirable Art ? But the constant sight of living productions causes our neglect , and deprives him of his just Honour . Thus , that from almost an invisible Seed weak and tender , should spring a great Tree of that strength as to resist the fury of the Winds , what miraculous virtue is requisit ? The inlightned observing Mind ascends from Nature to God , whose instrument it is , and with deliberate admiration praises Him for his excellent Works . 2. The most humble fear is a necessary Duty from Man to the Majesty and Power of the Creatour . A barren admiration of his omnipotent Art in his Works is not sufficient , but it must be joyned with awful respects of his Excellent Greatness . He has the right , and to him is due the reverence and homage of universal King. With what solemnity and composedness of Spirit should we approach the Divine Presence ? What a jealous watch ought to be plac'd over our Hearts in all our addresses to Him , lest by carelesness and inadvertency we should disparage his Excellencies . To think of Him without reverence is a profanation . The Lord is a great God , and a great King above all Gods ; and from hence the necessary consequence is , O come let us worship and fall down , and kneel before the Lord our Maker . What ever is Glorious , is in Him in the most excellent degrees of Perfection . The World , with the innumerable variety of Creatures , is but a drop compar'd to his Transcendent Greatness . And what part is Man of that drop ? as nothing . Time is but a point of his Eternity , Dominion but a shadow of his Soveraignty . 'T is the most natural duty of Man to walk humbly with his God , and to fear above all things to displease Him. The whole Creation , even the insensible part , and that seems least subject to a Rule and Law , and least conducted by Reason , obey his Will. What is more light and rash than the Winds ? yet they do not breath but by his Command . What is more fierce and impetuous than the Sea ? yet it does not transgress his Order . When it threatens to over-run the whole Earth , the weak Sand stops its foaming rage , and it retires , respecting the bounds set by the Creator . What then will be our guilt , if we are regardless of his Majesty and Authority , who are enlightned with Reason to understand his Will , when the most rebellious and unteachable things in Nature readily and constantly obey Him ? He is present every-where , the whole compass of Heaven and Earth is but an inch of his Immensity ; He sees all , observes all , is more intimate with our Hearts than we are our selves ; and dare Man trample on his Laws before his face ? Who can by resistance or flight escape from inevitable punishment , that offends him ? He can bind the most stubborn enemies hands and feet ; and cast them into utter darkness . As he made all things by the meer act of his Will , so without the least strain of his Power he can destroy them ? What does not a mortal man arrogate to appear terrible , and make his Will to be obeyed , when he has but power to take away this short natural life ? The proud King of Babylon commanded the numerous Nations under his Empire , to prostrat themselves like Brutes in the lowest adoration of the Image he set up ; and when the three Hebrew young Men refused to give Divine Honour to it , he threatned , If ye worship not , ye shall be cast the same hour into the midst of a burning fiery Fornace ; and who is that God that shall deliver you out of my hands ? This is the language of a Man ( poor Dust ) that can heat a Fornace with Fire , and has a Squadron of Souldiers ready upon the least intimation of his pleasure to throw into it any that disobey'd , as if no Power either in Heaven or Earth could rescue them from him . 'T was impious folly in him thus to speak . But God can give order to Death to seize on the stoutest Rebel , and cast him into an eternal Fornace , and say in truth , Who shall deliver out of my hands ? His Power reaches beyond the Grave . Tiberius intending to put to death by slow and exquisit torments one who kill'd himself , cry'd out in a rage , Carnulius has made an escape from me . But no Sinner can by dying escape God's Justice , for Death it self takes the Condemned , and delivers them to endless Torments . There are no degrees of fear can be equal to this cause , the Wrath of the great Creator . Is there any pleasure of sin so sweet , but this , if considered , would make it to be as Poison or Gall to the taste ? Is any Joy so predominant but this would instantly make it die in the carnal heart ? The due apprehension of Almighty Anger is sufficient to subdue the most vicious insuperable passions that so violently transport to sin . But O Astonishing stupidity ! The most of Men without fear provoke the living God , as if he were like the Idols of the Heathens , a dead stock or stone , insensible and powerless , so that the Spiders made their Webs on the Beard of Jupiter , and the Birds their Nests in his Thunder . Where is their Reason , where is their self-love , to challenge so dreadful an Adversary , who is able in the very act of Sin to strike them with Death Temporal and Eternal . Consider this , ye that forget God , lest he tear you in pieces , and there is none to deliver . 3. Love and Obedience in the highest degree are due to the Author of our Beings , and all things for our use and profit . What motion is more according to the Laws of Nature , than that Love should answer Love ? and so far as the one descends in benefits , the other should ascend in thankfulness ? If we consider the first and fundamental benefit with all its circumstances , in the pure order of Nature , that we are Men consisting of a rational Soul , and a Body admirably prepar'd for its convenient habitation , and in this regard the most wonderful work of God ; can a humane Breast be so hard and flinty as not to be softned and made receptive of impressions by this effect of his pure goodness ? Is it possible that any one should be of such a stupid savage temper , so void of all humanity , nay of the sentiments of the lower Nature , as not to be toucht with a grateful affection to the Author of his life , when Lions and Tigers , the most untractable Beasts of the Forest , are by an innate principle so tenderly inclin'd to their Dams ? It unspeakably enforces our obligation , that beside the inherent excellencies of Nature he made us by priviledg above all Creatures in this sensible World , and furnish'd it with innumerable objects excellent in their beauty and variety , that are not meer remedies for necessity , but for the delight of this present life . And having tasted the good of being , and the fruits of his magnificent Bounty , can we be coldly affected to our great Benefactor ? The ‖ Moralist advises , as the best expedient to make a person grateful , encompass him with thy benefits , that wherever he turns , something may recal his fugitive memory , and render thee visible to him . This cannot be done by Men. But where ever we turn our thoughts , or fix our eyes , either on our persons or comforts , on the present state , or the future , ( for he has given Eternity to our duration ) we find our selves incircled with innumerable and inestimable benefits from God. 'T is impossible we should ever forget them without the greatest guilt . Every minute he renews our lives and all our enjoyments . For the actual influence of his Power is as requisit to preserve our being , as at first to produce it . The Creature has nothing of its own , but a simple non-repugnance of coming into act . How frozen is that Heart that is not melted in love to so good a God ? Let us look into the depth of our native nothing , that we may understand the heighth of the divine Love , in raising us from the pure possibility of being into act , and that meerly for his Sovereign pleasure , and most free benignity . There was no necessity that constrain'd him to decree the making the World , or Man in it : for 't is a plain contradiction that there should be a superior Power to determine a Being of infinite Perfections . And for that Reason also he gives all his Benefits without the least possible advantage to himself . 'T was commended as a miraculous Vertue in Theodosius the Emperor , that he was bountiful meerly to satisfie his own Goodness : But 't is the propriety of God's Nature . Is He not then worthy of all our thoughts , all our affections , for his most free and admirable Favours ? If there be but a spark of Reason , we must judge that the immense Liberality of God to us , without respect to his own interest , is so far from lessening , that it increases our duty to correspond in all possible thankfulness . Consider further , that which adds to the greatness of the Gifts we receive , is ‖ the greatness of the Giver . The price of a benefit rises in proportion to the worth of the person that bestows it . A small gift from a great hand may be justly preferr'd before a richer from a less estimable donor . Now if we consider that the glorious God ( in comparison of whom the greatest Kings are but vain shadows of Majesty ) has made a World full of so many and so excellent Creatures for our refreshment , that our being on Earth may not be tedious in the short space of our journey to Heaven , will it not overcome us with an excess of wonder and affection , and cause us to break forth , What is Man that thou art mindful of him , and the son of Man that thon visitest him ? Thou madest him a little lower than the Angels , and hast crowned him with glory and honour ; Thou madest him to have dominion over the works of thy hands , thou hast put all things under his feet . And as our most ardent Love , so intire Obedience is due to the Creator , both in active service for his Glory , and an absolute resignation to his Will. The strongest title to acquire Dominion according to the Law of Nature , is that of the Cause to the Effect . The Mind cannot rebel against the light of this Principle . 'T is most just therefore we should imploy all our powers , even from the early rise of Reason to the setting point of Life , wholly in his service from whom we received them . 'T is an excellent representation of St. ‖ Austin ; If a Sculptor , after his fashioning a piece of Marble in a humane Figure , could inspire it with Life and Sense , and give it Motion , and Understanding , and Speech , can it be imagin'd but the first act of it would be to prostrate it self at the feet of the Maker , in subjection and thankfulness , and to offer what ever it is , and can do , as homage to him ? The Almighty Hand of God form'd our Bodies , He breathed into us the Spirit of Life ; and should not the power of Love constrain us to live wholly according to his Will ? methinks nothing should be pleasing to us but as we make it tributary to Him. If we only regard Him as our Creatour , that one quality should for ever engage us to fidelity in his service , zeal for his Interest , Obedience to his Laws , and an inviolable respect for his Honour . And this duty binds us the more strongly , because as God made the World for Mans profit , so he made Man for his own Glory . And what the Loadstone is to the Steel , or the sensible good to the appetite , the same attractive is the end to the intelligent Nature . And the higher the end is , and the more the mind is fitted to understand its excellence , the more powerfully it should excite the faculties , in pursuit of it according to their uttermost capacity . Now what horrid unthankfulness is it to be insensible of the infinite Debt we owe to God ? what disloyalty to pervert his Favours , to slight his Commands , and cross the end of our Creation ? The serious consideration that God has given us such a noble Nature , capable to know , love and enjoy Him , and that we have so little improved our faculties , for these excellent ends , should put us in two contrary excesses of Spirit , the one of joy , for his unspeakable Goodness , the other of confusion , for our most unworthy neglect of it . Our duty and our disobedience have the same measure . The Goodness and Bounty of our great Benefactor regulates the one and the other . The more we have received from Him , the more we are ingaged to Him , and the more we are ingaged , the more guilty , and worthy of punishment will our neglect be . Among Men an ungrateful perfidious person is an object of horror , and favours abused become motives of hatred . To employ our faculties rational or sensitive to the disservice of our Maker , is the same kind of villany though of incomparably greater guilt both in respect of the object and degree ; as if a Traitor should turn the very same Weapons against his Prince , that he received from him for his defence . To turn his benefits into occasions of sin , and by the same things to dishonour him by which we should glorifie Him , is extreme perversness . In this , unthankful Man imitates the Earth from whence he was taken : for that makes use of the heat of the Sun to send up Vapours that obscure the Beams of Light he communicates to it . This is to despise the Divine Majesty , Power , Wisdom , Goodness , that are united , and so eminently appear in his Works , and will provoke his severe Vengeance . Let us therefore every day revive the sense of our obligations , and by intense thoughts kindle the affections of Love and Reverence , of praise and thankfulness , that in them as flames ascending from an Altar , we may offer our selves a holy living Sacrifice , which is our reasonable service . Our All is due to him , what ever we are , what ever we have , our Bodies , our Souls , our Time and Eternity . And an humble resignation to his Will in all things is the essential duty of his Creatures 'T is true that upon the account of his Wisdom and Power , it becomes us with the most respectful submission to yeild our selves to his pleasure . Authority and Dignity naturally result from their union in a person . Therefore 't is Supreme in him who possesses them in their greatest excellence . When God himself speaks to Job of his transcendent Majesty , and of his right to dispose of Men according to his Will ; he produces his Works as the conspicuous testimonies of his great Power and exquisite Wisdom : But the reason of our submission will be more convincing if we remember that God has an absolute unalienable propriety in us , and all that we enjoy ; for our being and comforts are the liberal gifts of his hand . If therefore he shall please to take away any of his Favours , even Life it self , though not to exchange it for a life infinitely better , it would be the most unnatural rebellion to to resist the dispositions of his Providence , the most vile unthankfulness , to be stormy and passionate , or to consent to any secret murmuring and discontent in the Heart , as if our own were taken from us , either unseasonably or unjustly . And though our troubles immediately proceed from second natural Causes , yet according to right Reason , we must esteem them but as instruments of his invisible Hand , and govern'd by his Counsel , in order to such effects and in the time he pleases . It is our duty even in the saddest circumstances , with an entire readiness of mind , and conformity of desires to say to our Maker , Thy will be done . 4. Truth and Reliance on God is our duty and priviledge . Every being has a necessary dependance on Him for its subsistence ; but Man of all the visible Creatures is only capable of affiance in Him , by reflecting upon his own Impotence , and by considering the Perfections of the Creator , that render him the proper object of trust . 'T is is incommunicable honour of the Deity , to be acknowledged and regarded as the Supporter of all things . To put confidence in our selves , in the advantages of Body or Mind or Estate , as if we were the Architects of our own felicity , is a sacrilegious usurpation . Yet vain Man foments a secret pride and high opinion of himself , as if by his own prudence and conduct he might acquire an happiness , till experience confutes his pleasing but pernicious error . The truth is , were there no God , whose powerful Providence governs all things , and has a special care and respect of Man , he were of all creatures the most miserable . So that besides the wickedness , we may clearly discover the folly of Atheism , that deprives Man of his chiefest Comfort at all times , and his only Comfort in the greatest exigencies . For in this mutable state he is liable to so many disasters and wretched accidents , that none can have an assurance of prosperity one day . How frail and uncertain is Life , the foundation of all temporal Enjoyments ? It depends upon so many things , that 't is admirable it subsists for a little time . The least vessel in the Body that breaks or is stopt , interrupting the course of the Blood and Humours , ruines its oeconomy . Sometimes in its vigorous consistence , when most distant from Sickness 't is nearest to Death . A little eruption of Blood in the Brain is sufficient to stop the passages of the Spirits , and deprive it of motion and life . And the changes of things without us , are so various and frequent , so great and suddain , that 't is an excess of folly , a dangerous rest to be secure in the enjoyment of them . The same person sometimes affords an example of the greatest Prosperity , and of greater Misery in the space of a few hours . Henry the fourth of France , in the midst of the triumphs of Peace , was by a blow from a sacrilegious hand dispatcht in his Coach , and his blody Corps forsaken by his Servants , expos'd to the veiw of all ; so that as the ‖ Historian observes , there was but a moment between the adorations and oblivion of that great Prince . All flesh is Grass , and the glory of it as the flower of the Grass . What ever disguises its imperfections , and gives it lustre , is but superficial , like the colour andornament of a Flower , whose matter is only a little dust and Water , and is as weak and fading . Who then can possess these things without a just jealousie , lest they should slip away , or be ravisht from him by violence ? And in this respect Man is most unhappy ; for besides the affliction of present evils , Reason , that separates him from other Creatures , and exalts him above them , is the fatal instrument of his trouble by the prevision of future evils . Ignorance of future miseries is a priviledge , when Knowledg is ineffectual to prevent them . Unseen evils are swallow'd whole , but by an apprehensive imagination are tasted in all their bitterness . By fore-thoughts we run to meet them before they are come , and feel them before they are truly sensible . This was the reason of that complaint in the ‖ Poet seeing the prognosticks of misery many years before it arrived , Sit subitum quodcunque paras , sit caeca futuri Mens hominis fati , liceat sperare timenti . Let the Evils thou preparest surprize us , let us not be tormented by an unhappy expectation of them , let the success of future things be concealed from our sight , let it be permitted to us to hope in the midst of our fears . Indeed God has mercifully hid the most of future events from humane curiosity . For as on the one side by the view of great Prosperity , Man would be tempted to an excess of Pride and Joy , so on the other ( as we are more sensibly touch'd with pain than pleasure ) if when he begins to use his Reason and apprehensive faculty , by a secret of Opticks he should have in one sight presented all the Afflictions that should befal him in the World , how languishing would his life be ? This would keep him on a perpetual Rack , and make him suffer together and at all times , what shall be endured separately and but once . But though the most of future things lie in obscurity , yet often we have sad intimations of approaching evils that awaken our fears . Nay , how many Tempests and Shipwracks do Men suffer in Terra firma , from the suspicion of Calamities that shall never be ? Imaginary Evils operate as if real , and produce substantial Griefs . Now how can such an infirm & jealous creature , in the midst of things that are every minute subject to the Laws of Mutability , be without inward trouble ? What can give him repose and tranquillity in his best condition , but an assurance that nothing can befall him but according to the wise Counsel and gracious Will of God ? And in extream Afflictions , in the last Agonies , when no humane things can afford relief , when our dearest Friends are not able to comfort us , but are miserable in our miseries , what can bear up our fainting hope but the Divine Power , a foundation that never fails ? what can allay our sorrows , but the Divine Goodness tenderly inclin'd to succour us ? Our help is in the Lord who made Heaven and Earth . The Creation is a visible Monument of his Perfections . The Lord is a Sun , and a Sheild . He is al-sufficient to supply our wants , and satisfie our desires . As the Sun gives Life and Joy to all the World , and if there were millions of more kinds of beings and of individuals in it , his light and heat are sufficient for them all ; so the Divine Goodness can supply us with all good things , and ten thousand Worlds more . And his Power can secure to us his Favours , and prevent troubles ; or , which is more admirable , make them beneficial and subservient to our felicity . He is a sure refuge , an inviolable Sanctuary to which we may retire in all our streights . His Omnipotence is directed by unerring Wisdom , and excited by infinite love , for the good of those who faithfully obey him . An humble confidence in him , frees us from anxieties , preserves a firm peaceful temper in the midst of Storms . This gives a superiority of Spirit , a true empire of mind over all outward things . Rex est qui posuit metus , Occurritque suo libens Fato , nec queritur mori . What was the vain boast of Philosophers that by the power of Reason they could make all accidents to contribute their happiness , is the real priviledge we obtain by a regular trust in God , who directs and orders all events that happen for the everlasting good of his Servants . In the worst circumstances , we may rejoyce in Hope , in a certain and quiet expectation of a blessed issue . In Death it self we are more than Conquerers . O Lord God of Hosts , blessed is the Man that trusts in thee . CHAP. VIII . The Immortality of the Soul depends on the conservative influence of God. Natural and Moral Arguments to prove that God will continue it for ever . The Soul is incapable of perishing from any corruptible principles , or separable parts . It s spiritual Nature is evident by the acts of its principal faculties . The understanding conceives spiritual Objects ; is not confin'd to singular and present things : Reflects upon it self : Corrects the errors of the sense : Does not suffer from the excellence of the Object . Is vigorous in its operations when the body is decay'd , which proves it to be an immaterial faculty . An answer to objections , against the Souls spiritual Nature . That the first notices of things are conveyed through the senses , does not argue it to be a material faculty . That it depends on the temper of the Body in its superior operations , is no prejudice to its spiritual Nature . HAving dispatch'd the consideration of the prime fundamental Truth , that there is a most Wise and Powerful Creator of all things , I shall next discourse of the Immortality of the humane Soul , and the Eternal recompences in the future State. In treating of the Souls Immortality I shall not insist on nice and subtile Speculations , that evaporate and leave nothing substantial for conviction or practice : but consider those proofs that may induce the mind to assent , and work upon the will to make its choice of objects with respect to their endless consequences hereafter . And first , it must be premised , that Immortality is not an inseparable perfection of its nature ; for 't is capable of annihilation . What ever had a beginning may have an end . God only hath immortality in an absolute sense , and communicates it according to his pleasure . The perpetual existence of Souls is a priviledge that depends on his sustaining vertue , without which they would relapse into a state of not Being . His Will is the measure of their duration . I shall therefore consider such things as strongly argue that God will not withdraw his conservative influence that is necessary to their Immortality . The Arguments are of two sorts , Natural and Moral . The first prove that God has made the Soul incapable of Death by any Internal Causes of perishing from its Nature , and in that declares not obscurely that he will ever preserve it . The second sort are drawn from the Divine Attributes , the visible Oeconomy of Providence in the government of the World , that are infallible , and will produce a sufficient conviction in minds equally inclin'd . 1. The Soul is incapable of Death by any Internal Causes of perishing in its Nature . The dissolution of things proceeds from the corruptible principles of which they are compounded , and the separable parts of which they consist , and into which they are resolved . Therefore all mixt and material Beings are subject to dissolution . But the humane Soul is a spiritual substance , ‖ simple , without any disagreeing qualities , as heat and cold , moisture and driness , the seeds of corruption . The essences of things are best discover'd by their peculiar operations , that argue a real distinction between them , and from whence arise the different notions whereby they are conceived . The soul of a Brute , performs the same vital acts , as the soul of a Plant , yet 't is visibly of a more elevated nature , because it performs the functions of the sensitive life that are proper to it . The rational Soul performs the same sensitive acts as the soul of Brutes , but that it is of a higher order of substances , appears by its peculiar objects and immediate operations upon them . The two principal faculties of the humane Soul are the Understanding and the Will , and the Actions flowing from them exceed the power of the most refined matter however modified , and transcend any Principle that is only endowed with the powers of sense and imagination confin'd to matter . To proceed orderly , I will first consider the Mind with respect to the quality of its objects , and manner how it is conversant about them . 1. The conception of things purely spiritual , God , Angels , separate Souls , the Analogies , the differences , and various respects of things , argue it to be of a spiritual nature . For 't is and evident principle , there must be an Analogy between the Faculty and the Object . A material Glass cannot represent a Spirit ; it has no receptivity to take into it an object without figure , colour , and diversity of parts , the affections of matter . A spiritual object can only be apprehended by a spiritual operation , and that can only be produced by a spiritual Power . The being of things is the root of their working . Now rarifie matter to the highest fineness , reduce it to imperceptible Atoms , 't is as truly Matter as a gross Body . For lightness and tenuity are as proper Attributes of matter , as weight and density , though less sensible . If a Beast could apprehend what discourse is , it were rational . The Soul therefore that understands the Spirituality of things is Spiritual ; otherwise it should act extra sphaeram . The intellectual eye alone sees him that is Invisible , understands the reasons of Truth and Justice , looks beyond the bright Hills of Time into the Spiritual Eternal World , so that 't is evident there is an affinity and likeness in Nature between them . 2. Material faculties are confin'd to the narrow compass of singular and present things ; but the Mind abstracts from all individuals , their pure Nature , and forms their Universal Species . The Eye can only see a colour'd object before it , the Mind contemplates the nature of Colours . It ascends above all the distinctions of Time , recollects what is past , foresees what is to come , ‖ no interval of space or time can hinder its sight . Besides , the * swift flight of the thoughts over Sea and Land , the soaring of the Mind in a moment above the Stars , as if its essence were all vigour and activity , prove that 't is not a material Power . 3. Sense only acts in a direct way , without reflecting upon its self or its own operations . 'T is true there is an experimental perception included in vital and sensible acts ; but 't is far below proper reflection . The Eye doth not see the action by which it sees , nor the imagination reflect on it self : for that being conversant only about representations transmitted through the senses , cannot frame an Image of it self and gaze upon it , there being no such resemblance conveyed by the mediation of the outward organs . But the rational Soul not only contemplates an object , but reflects on its own contemplation , and retir'd from all commerce with External things , views it self , its qualities and state , and by this gives testimony of its Spiritual and immortal Nature . 4. The Mind rectifies the false reports of the Senses , and forms the Judgment of things not according to their impressions , but by such rational evidence of which they are not capable . When the Object is too distant , or the Medium unfit , or the Organs distemper'd , the Senses are deceived . The Stars of the brightest magnitude seem to be trembling sparks of light : but the Understanding considers that the representations of things are imperfect and less distinct proportionably to their distance , and conceives of their magnitude accordingly . A straight Oar appears crooked in the Water , but Reason observes the error in the refractions , when the Image passes through a double medium of unequal clearness . Sweet things taste bitter to one in a Feaver , but the mind knows that the bitterness is not in the things but in the viciated Palat. Moreover , how many things are collected by Reason that transcend the power of fancy to conceive , nay are repugnant to its conception ? What corporeal Image can represent the immensity of the Heavens , as the Mind by convincing arguments apprehends it ? The Antipodes walk erect upon the Earth , yet the Fancy cannot conceive them but with their Heads downward . Now if the Mind were of the same nature with the corporeal Faculties , their judgment would be uniform . 5. The Senses suffer to a great degree by the excessive vehemence of their Objects . Too bright a light blinds the Eye . Too strong a sound deafs the Ear. But the Soul receives vigor and perfection from the excellence and sublimity of its object ; and when most intent in contemplation , and concenter'd in its self , becomes as it were all Mind , so that the operations of it as sensitive are suspended , feels the purest delights far above the perception of the lower faculties . Now from whence is the distemper of the Senses in their exercise , but from matter , as well that of the Object as the Organ ? And from whence the not suffering of the Mind , but from the impressing the forms of Objects , separated from all matter , and consequently in an immaterial faculty ? for there is of necessity a convenience and proportion , as between a Being and the manner of its operations , so between that , and the subject wherein it works . This strongly argues the Soul to be immaterial , in that 't is impassible from matter , even when it is most conversant in it . For it refines it from corporeal accidents , to a kind of spirituality proportioned to its nature . And from hence proceeds the unbounded capacity of the Soul in its conceptions , partly because the forms of things inconsistent in their natures , are so purified by the Mind , as they have an objective existence without enmity or contrariety ; partly because in the workings of the Mind , one act does not require a different manner from another , but the same reaches to all that is intelligible in the same order . 6. The Senses are subject to languishing and decay , and begin to die before Death . But the Soul many times in the weakness of Age is most lively and vigorously productive . The intellectual Off-spring carries no marks of the decays of the Body . In the approaches of Death , when the corporeal faculties are relaxt and very faintly perform their functions , the workings of the Soul are often rais'd above the usual pitch of its activity . And this is a pregnant probability that 't is of a spiritual Nature , and that when the Body , which is here its Prison rather than Mansion , falls to the Earth , 't is not opprest by its ruines , but set free and injoys the truest liberty . This made Heraclitus say that the Soul goes out of the Body as Lightning from a Cloud , because it 's never more clear in its conceptions than when freed from matter . And what Lucretius excellently expresses in his Verses , is true in another sense than he intended ; Cedit item retro de Terra , quod fuit ante , In Terram ; sed quod missum est ex Aetheris oris , Id rursus Coeli fulgentia Templa receptant . What sprung from Earth falls to its native place : What Heav'n inspir'd releast from the weak tye Of flesh , ascends above the shining Sky . Before I proceed , I will briefly consider the Objections of some who secretly favour the part of impiety . 1. 'T is objected , That the Soul in its intellectual operations depends on the Phantasms , and those are drawn from the representations of things conveyed through the senses . But it will appear this does not enervate the force of the Arguments for its spiritual nature . For this dependence is only objective , not instrumental of the Souls perception . The first images of things are introduc'd by the mediation of the senses , and by their presence ( for nothing else is requisit ) the mind is excited , and draws a Picture resembling , or if it please not resembling them , and so operates alone , and compleats its own work . Of this we have a clear experiment in the conceptions which the mind forms of things so different from the first notices of them by the Senses . The first apprehensions of the Deity are from the visible effects of his Power , but the Idea in which the understanding contemplates him , is fram'd by removing all imperfections that are in the Creatures , and consequently that he is not corporeal . For whatsoever is so , is liable to corruption , that is absolutely repugnant to the perfection of his nature . Now the common Sense and Fancy , only powerful to work in Matter ; cannot truely express an immaterial Being . Indeed as Painters by their Colours represent invisible things , as Darkness , the Winds , the Internal affections of the heart , so that by the representations , the thoughts are awakn'd of such objects ; so the fancy may with the like Art shadow forth Spiritual Beings by the most resembling forms taken from sensible things . Thus it imagins the Angels under the likeness of young Men with Wings , to express their vigor and velocity . But the Mind by its internal light conceives them in another manner , by a Spiritual form , that exceeds the utmost efficacy of the corporeal Organs , so that 't is evident the Soul as intellectual in its singular and most proper operations , is not assisted by the ministry of the Senses . 2. 'T is objected that the Soul in its superiour operations depends on the convenient temper of the Body . The thoughts are clear and orderly when the Brain is compos'd . On the contrary when the predominancy of any humour distempers it , the Mind feels its infirmities . And from hence it seems to be of a corporeal nature , depending on the Body in its being , as in its working . But this , if duly consider'd , will raise no just prejudice against its Spiritual Immortal Nature . For , 1. The sympathy of things is no convincing Argument that they are of the same Nature . There may be so strict a union of Beings of different natures , that they must necessarily be subject to impressions from one another . Can any Reasons demonstrate that a Spiritual substance endowed with the powers of understanding and will , cannot be united in a vital composition to a Body , as the Vegetative Soul is in Plants , and the Sensitive in Beasts ? There is no implicite repugnance in this that proves it impossible . Now if such a complex Being were in Nature , how would that spiritual Soul act in that Body , that in its first union with it ( excepting some universal Principles ) is a rasa tabula , as a white Paper , without the notices of things written in it ? Certainly in no other imaginable manner than as Man's Soul does now . Indeed if Man as compounded of Soul and Body , were a sensitive Animal , and only rational as partaking of the Universal Intellect , bent to individuals for a time , and retiring at Death to its first Being , as Averroes fancied ▪ there would be no cause of such a Sympathy : but the Soul as intellectual , is an informing , not assisting form . And it is an evident proof of the Wisdom and Goodness of the Creator , by this strict and sensible union , to make the Soul vigilant and active to provide for the convenience and comfort of the Body in the present state , and that notwithstanding such a discord in Nature , there should be such a concord in inclinations . 2. Though the mental operations of the Soul are hindred by the ill habit of the Body , yet the mind suffers no hurt , but still retains its intellectual power without impairing . A skilful Musitian does not lose his Art that plays on an harp when the strings are false , though the Musick is not so harmonious as when 't is justly tuned . The visive faculty is not weakned , when the Air by a collection of gross vapours is so thick , that the eye cannot distinctly perceive distant objects . When by the heats of Wine or a Disease the Spirits are inflam'd , and made fierce and unruly , and the Images in the Fancy are put into confusion , the mind cannot regularly govern and use them : When the fumes are evaporated , the Brain is restor'd to its temper and fitness for intellectual operations , but the mind is not cur'd , that was not hurt by those Distempers . Briefly , the Deniers of the Souls Immortality , resemble in their arguings some who oppos'd the Divinity of our Saviour . For as Apollinaris and Eunomius from Christ's sleeping so profoundly in a storm , instead of concluding that he was a real Man , falsly inferr'd that he was not God : Because sleep is not the satisfaction of a Divine appetite , the Deity is incapable of it . But they consider'd not his more than humane Power in rebuking the Winds and the Sea with that Empire , that was felt and obeyed by those insensible creatures : so those whose interest inclines them to believe that Man is entirely mortal , alledg that he acts as a sensitive Creature , for he is so , but consider not that he has also more noble faculties , to understand objects purely spiritual , and God himself the most perfect in that order , which no material principle , though of the most subtile and finest contexture , can reach unto . Besides , the more 't is disengaged from Matter , and retir'd from the senses , the more capable it is to perform its most exalted operations , and consequently by an absolute separation 't is so far from perishing , that it ascends to its ‖ perfection . For the manner how it acts in the separate state 't is to no purpose to search , being most secret , and 't will be to no purpose to find , as being of no influence to excite us to the constant and diligent performance of our duty . 'T is therefore a fruitless curiosity to inquire after it . But to imagine that because the Soul in the present state cannot understand clearly without the convenient disposition of the Body , therefore it cannot act at all without it , is as absur'd as to fancy because a man confin'd to a Chamber cannot see the objects without but through the Windows , therefore he cannot see at all , but through such a Medium , and that when he is out of the Chamber , he has totally lost his sight . CHAP. IX . The acts of the Will consider'd . It s choice of things distastful to Sense , and sometimes destructive to the Body , argue it to be a spiritual principle . The difference between Man and Brutes amplified . The Spiritual operations of the Soul may be perform'd by it self in a separate state . This is a strong proof God will continue it . The Platonick argumeut that man unites the two orders of Natures intelligent and sensible , Immortal and perishing . 2. THe acts of the Will that imperial faculty , prove it to be of a higher order of substance than the sensitive Soul. The Brutes are acted by pure necessity ; their powers are moved and determined by the external application of objects . 'T is visible that all kinds of sensitive Creatures in all times , are carried in the same manner by the potent sway of Nature towards things sutable to their corporeal faculties . But the rational Will is a principle of free election , that controuls the lower appetite , by restraining from the most pleasant and powerful allurements , and choosing sometimes the most distastful things to sense . Now from whence arises this contention ? If the rational Will be not of a higher nature than the sensual appetite , why does it not consent with its inclinations ? How comes the Soul to mortifie the most vehement desires of the body , a part so near in Nature , so dear by Affection , and so apt to resent an injury ? And since 't is most evident that sensitive Creatures always with the utmost of their force defend their Beings , from whence is it that the rational Soul in some cases against the strongest recoile and reluctance of Nature , exposes the body to Death ? If it depended on the body for subsistence it would use all means to preserve it . Upon the sight of contrary motions in an engine we conclude they are caused by diverse springs , and can such opposite desires in Man proceed from the same principle ? If the rational Soul be not of a sublimer order than the sensitive , it follows that Men are Beasts , and Beasts are Men. Now 't is as impossible to be what they are not , as not to be what they are . But do the Beasts reverence a Divine Power , and at stated times perform acts of solemn Worship ? Is Conscience the immediate rule of their Actions ? will Lectures of temperance , chastity , justice arrest them in the eager pursute of sensual satisfactions ? Do they feel remorse in doing ill , and pleasure in doing well ? Do they exercise the Mind in the search of Truth ? have they desires of a sublime intellectual good that the low sensual part cannot partake of ? have they a capacity of such an immense Blessedness , that no finite Object in its qualities and duration can satisfy ? Ask the Beasts , and they will tell you . Their actions declare the contrary . But the humane Soul has awful apprehensions of the Deity , distinguishes of things by their agreement or disconformity to his Laws : It s best and quickest Pleasures , and most piercing wounding Troubles are from Moral Causes . What colour , what taste has Vertue ? yet the purified Soul is inflam'd by the views of its most amiable thô not sensible beauty , and delighted in its sweetness . How often is it so ravish'd in contemplation of God , the great Object of the rational Powers , as to lose the desire and memory of all carnal things ? What stronger Argument and clearer Proof can there be of its affinity with ‖ God , than that Divine things are most sutable to it ? for if the rational Soul were of the same order with the sensitive , as it could not possibly conceive any being more excellent than what is corporeal , so it could only relish gross things wherein Sense is conversant . The Sum of what has been discourst of , is this , that by considering the different operations of Man and of Brutes , we may clearly discern the different powers of acting , wherewith the rational Soul is endowed in the one , and the sensitive in the other . The Soul in Beasts performs no operations independent on the Body that serves it either as an instrument , or matter of their production : such are the use of the Senses , Nutrition , Generation , all the internal work , and the preparing the Phantasms , without which they would be far less serviceable to Man. 'T is not strange therefore that it perishes with the Body , there being no reason for its duration in a separate state , since 't is fit only to act by the ministry of the Body . But the Soul of Man , besides the operations that proceed from it as the form of the body it animates , such are all common to man with Plants and Animals , understands , discourses , reflects on it self , that are acts proper to its nature , and included in its true conception , whereby 't is distinguished from that of Brutes . Indeed the exercise of sensitive operations depends so absolutely on its union with the body , that they cannot be perform'd , nor conceived as possible without its presence , and the use of corporeal organs . But the more excellent operations that proceed from the higher faculties , wherewith 't is indowed not as the form of a material Being , but as a spiritual substance , such as subsist for ever without any communion with Bodies , so entirely belong to it by the condition of Nature , that for their production 't is sufficient of it self . The Understanding and Will are Angelical Powers , and to know and will , and to be variously moved with pleasure or greif according to the qualities of objects sutable or disagreeing , are proper to those Natures that have no alliance with Bodies . It follows therefore the Soul , in its separate state , may contemplate , and delightfully injoy intellectual objects , or torment it self with reflection on things contrary to its will : Nay , it understands more clearly , and is affected more strongly than before . For these operations during its conjunction are not common to the Body , but produc'd by it in the quality of a mind , and are then most vigorous and expedite , most noble and worthy of it , when the Soul withdraws from all sensible things into it self , and is most rais'd above the manner of working that is proper and proportion'd to the body . And from hence 't is reasonable to conclude that it survives the Body , not losing with it the most noble faculty , the mind , that is peculiar to it , nor the necessary instrument of using it . For as the universal Providence of God supports the lower rank of Creatures in their natural Life , so long as their faculties are qualified for actions proper to that life , we may strongly argue that his conservative Influence will not be withdrawn from the humane Soul that is apt and capable in its own nature to exist , and act in a separate state . In short , the understanding and elective powers declare its descent from the ‖ Father of Spirits , whose image is ingraven in its nature , not as in brittle glass , but an incorruptible Diamond . I shall add to the natural arguments an observation of the Platonists , that of all other Philosophers approach nearest the truth in their discourses of God and the Soul , of the Majesty of the one and the excellence of the other . They observe that the unity of the World is so closely combin'd in all its parts , the several beings that compose it , that between the superiour and inferiour species there are middle Natures , wherein they meet , that no vacuum may interpose in the series of things . This is evident by considering that between inanimate bodies and living , insensible and sensible , there are some beings that partake of the extremes , and link them together , that the order of things not being interrupted , the mind by continual easie degrees may ascend from the lowest to the highest in perfection . And from this just and harmonious proportion that is proper to essences , the intelligible beauty and musick of the World arises , that is so pleasing to the considering mind . Now what band is there to joyn the two ranks of Beings , intelligent and sensible , but Man , that partakes of Sense , common with the Beasts , and Understanding to the Angels . For this reason they give him the mysterious name of Horizon , the ending and union of the two Hemispheres , the superiour and inferiour , the two orders of Natures , immortal , and that shall perish . CHAP. X. The moral Arguments for the Souls Immortality . The restless desire of the Soul to an intellectual eternal happiness , argues it survives the Body . The lower order of Creatures obtain their perfection here . It reflects upon Nature , if the more noble fails of its end . That wicked Men would choose annihilation , is no proof against Mans natural desires of Immortality . The necessity of a future state of recompences for moral actions , proves the Soul to be immortal . The wisdom of God , as Governor of the World , requires there be Rewards and Punishments annext to his Laws . Eternal Rewards are only powerful to make men obedient to them in this corrupt state . Humane Laws are no sufficient security of Vertue , and restraint from Vice. 2. I Will now consider the moral Inducements to confirm our belief that God will preserve the Soul in its being and activity hereafter . And of this we have sufficient evidence by internal light , the natural notions of the Deity , and by many visible testimonies in his Government of the World. 1. The restless desire of the Soul to an intellectual and eternal Felicity not attainable here , is a strong argument that 't is reserv'd to a future state . The Understanding is inclin'd to the knowledge of Truth , the Will to the fruition of Goodness ; and in what degrees soever we discover the one , and enjoy the other in our present condition , we are not content . As one that is burnt up with such a Thirst that onely an Ocean can quench , and has but a little stream to refresh him . God is the only satisfying Object of the rational faculties , and here our conceptions of him are so imperfect , that we approach nearer the Truth by denying what is inconsistent with his Nature , than in affirming the proper Perfections of it . And the communications of his Love to us inflames the Soul with new desires of fuller enjoyment . This desire of Happiness is essential to Man , as Man. Now 't is universally acknowledged that Nature is not a vain Principle , it produces no superfluous inclinations in any sort of Creatures , much less in Man , and in that which is most proper to him , and in order to the raising him to his Perfection . The natural motion of a Stone has a center where to rest ; Plants arrive to their full growth and beauty ; the Beasts have present satisfaction , and are happy Animals . But Man , in whom the two lower lives and the Intellectual are united , is here only in his way to happiness , his best endeavours are but imperfect essays towards it . Now if the Soul does not survive the Body , and in a separate state obtain its desires , it will reflect upon Nature for imprudence or malignity , in dealing worse with the most noble order of visible Beings . The Beasts excel Man in the quickness and vivacity of the powers of Sense , being their perfection , and in him subordinate faculties , and are more capable of pleasure from sensible things ; and Reason , his eminent Prerogative , makes him more liable to misery . For Man ardently aspiring to a Spiritual Happiness , that here he cannot enjoy , much less hereafter if the Soul perish , is under a remediless infelicity . His Mind is deceived and stain'd with Errors , his Will tormented with fruitless longings after an impossible Object . But if we unveil the face of Nature , God appears ( who is the Author of our being , and of this desire so proper to it ) and we cannot suspect , without the highest Impiety , that he would make all Men in vain , and deceive them by a false appearance . But he gives us in it a faithful presage of things future , and indiscernable to sense , to be injoyed in immortality . This Argument will be the more forcible , if we consider that holy Souls , who excel in Knowledge and Vertue do most inflamedly long for the enjoyment of this pure felicity . And is it possible that the Creatour should not only endow Man with rational powers , but with vertues that exalt and inlarge their capacity to render him more miserable ? to imagine that he cannot , or will not fully and eternally satisfie them is equally injurious to his perfections . It therefore necessarily follows that the Soul lives after Death , and fully enjoys the happiness it earnestly desir'd whiles in the darkness of this earthly Taber●●cle Add further , that Man alone of all Creatures in the lower World understands and desires Immortality . The conception of it is peculiar to his Mind , and the desire of it as intrinsick to his Nature as the desire of Blessedness . For that Blessedness that ends , is no perfect Blessedness , nor that which every one desires . Man alone feels and knows that his Nature is capable of excellent perfections and joys . Now if he shall cease to be for ever , why is this knowledge and desire but to render him more unhappy , by grief for the present shortness of life , and by despair of a future Immortality ? In this respect also the condition of the Beasts would be better than of Men. For though they are for ever deprived of Life , yet they are uncapable of regret , because they cannot by reflection know that they possess it , and are without the least imagination or desire of immortality . They are alive to the present , but dead to the future . By a favourable ignorance they pass into a state of not being , with as much indifference , as from watching to sleep , or from labour to repose . But to Man that understands and values Life and Immortality , how dark and hideous are the thoughts of annihilation ? let him enjoy all possible delights to sense , or desireable to the powers of the Soul , How will the sweetness of all be lost in the bitterness of that thought that he shall be deprived of them for ever ? How frightful is the continual apprehension of an everlasting period to his being , and all enjoyments sutable to it ? After that a prospect of Eternity has been shown to him , how tormenting is the thought that he must die as the stupid Ox , or the vilest Vermine of the Earth , and with him the fallacious instinct of Nature that inclin'd him to the most durable happiness ? If it were thus , O living Image of the Immortal God , thy condition is very miserable ! What the Romans wisht in great anguish for the loss of Augustus , that he had not been born , or had not died , is more reasonable in this case : it were better that the desire of eternal Life had not been born in Man , or that it should be fulfilled . If it be objected that many Men are not only without fear of annihilation , but desire it , therefore Immortality is not such a priviledg that thereasonable Creature , naturally aspires to . I answer ; the inference is very preposterous , for the reason of their choice is , because they are attentive to an object infinitely more ‖ sad and afflictive , that is , a state of everlasting torments , which the guilty conscience presages to be the just recompence of their crimes . So that enclosed between two evils , an eternal state of not Being , and an Eternity of misery , 't is reasonable to venture on the least , to escape the greater . But supposing any hopes of future happiness , they would desire immortality as an excellent benefit . As one that has lost the pleasure and taste of Life , by consuming sickness , and sharp pains , or some other great calamities , may be willing to die , but suppossing a freedom from those evils , the desire of Life as the most precious and dear enjoyment would strongly return . And that the desire of Immortality is natural , I shall add one most visible testimony . For whereas the lower sort of Creatures that finally perish in Death are without the least knowledg of a future estate , and are therefore careless of leaving a memorial after them : on the contrary , Men are solicitous to secure their names from oblivion , as conscious of their souls surviving in another World. This ardent passion not directed by higher Principles , excites them to use all means , to obtain a kind of immortality from Mortals . They reward Historians , Poets , Oratours to celebrate their actions . They erect Monuments of durable Brass and Marble to represent the Effigies of their faces : They endeavour by triumphal Arches , Pyramids , and other works of Magnificence , to eternize their Fame , to live in the eyes , and mouths , and memories of the living in all succeding times . These indeed are vain shadows , yet argue the desire of immortality to be natural . As 't is evident there is a natural affection in Parents to preserve their Children , because when they are depriv'd of their living presence , they dearly value and preserve their dead Pictures , though but a poor consolation . 2. The necessity of a future state wherein a just retribution shall be made of rewards and punishments to Men according to their actions in this life , includes the Souls Immortality . For the proof of this I shall lay down such things as certainly establish it . 1. The first Argument is drawn from the Wisdom of God in governing the reasonable World. In the quality of Creator , he has a supream title to Man , and consequently is his rightful Governor , and Man his natural subject . Now Man being endowed with free faculties , the powers of knowing and choosing , is under a Law clearly imprest on his Nature by the Author of it , that strictly forbids moral evil , and commands moral good . And to enforce the Authority of this Law , the Wisdom of the Lawgiver , and the temper of the Subject requires , that willing obedience should be attended with certain rewards , and voluntary disobedience with unavoidable punishments . For Man being so fram'd as to fore-see the consequences of his actions , the inward springs of hope and fear , work and govern him accordingly . And these necessary effects of Vertue and Vice must be so great , as may rationally induce Man to reverence and observe the Law of his Maker , in the presence of the strongest Temptation to the contrary . Now if we consider Man in this corrupt state , how averse from good , and inclin'd to evil , how weak his directive faculty , how disordered and turbulent his Passions , how many Pleasures are pressing on the senses , to precipitate his slippery disposition into a compliance , it is very evident , that besides the rules of Morality , eternal Reasons are necessary to preserve in him a dutiful respect to God. Take away the hopes and fears of things hereafter , what Antidote is of force against the poison of inherent Lusts ? what can disarm the World of its Allurements ? how can Man void of Innocence , and full of Impurity , resist the delights of Sin , when the inclinations from within , are as strong as temptations from without ? how greedily will he pursue the advantages of this mortal condition , and strive to gratifie all the sensual appitites ? The Romans when the fear of ‖ Carthage , that aspired to a superiority in Empire , was removed , presently degenerated from Military Valor and Civil Vertues , into Softness and Luxury . So if Man were absolv'd from the fear of Judgment to come , no restraint would be strong enough to bridle the impetuous resolutions of his depraved will. If there were no evil of punishment after Death , there is no evil of Sin but will be continued in , till Death . And Man , that by nature is incomparably above , by Vice would be incomparably beneath the Beasts : insomuch as joyning to their natural brutishness , the craft and malice of wit , he would become more monstrously ( that is , designedly and freely ) brutish . Now is it conceivable that God , to keep his subjects in order , should be constrained to allure them with a beautiful deceit , the promise of a Heaven that has no reality , or to urge them by the feigned terrors of a Hell , that is no where ? This is inconsistent with his Wisdom , and many other Attributes . If it be objected , That humane Laws are a sufficient security of Vertue , and curb from Vice. I answer , This is apparently false : For , 1. Soveraign Princes are exempted from temporal penalties , yet their faults are of the greatest malignity by the contagion of their examples , and the mischief of their effects . Their Actions are more potent to govern than their Laws . Innumerable perish by the imitation of their Vices . Now to leave the highest rank of Men unaccountable , would cause a great disorder in the conduct of the reasonable Creature , and be a spot in the Divine Providence . 2. Many Sins directly opposit to Reason , and injurious to the Divine Honour , are not within the compass of Civil Laws . Such are some Sins that immediately concern God , the disbelief and undervaluing his Excellencies ; and some that immediately respect a Man's self , as Sloth , Luxury , &c. And all vicious Principles that secretly lodge in the heart , and infect it with deep pollutions , and many sins that break forth , of which the outward acts are not pernicious to the publick . 3. Many eminent vertues are of a private nature , as Humility , Meekness , Patience , a readiness to forgive , Gratitude , for which there are no encouragements by civil Laws : so that they are but a weak instrument to preserve Innocence , and restrain from Evil. CHAP. XI . The Justice of God an infallible Argument of future recompences . The natural notion of God includes Justice in perfection . In this World sometimes Vertue and Vice are equally miserable . Sometimes Vice is prosperous . Sometimes good Men are in the worst condition . The dreadful consequences of denying a future state . Gods absolute Dominion over the reasonable Creature , is regulated by his Wisdom , and limited by his Will. The essential beauty of Holiness , with the pleasure that naturally results from good actions , and the native turpitude of Sin , with the disturbance of the mind reflecting on it , are not the compleat recompences that attend the Good and the Wicked . 2. THe second Argument arises from the Divine Goodness and Justice . God as Universal Sovereign is Supream Judge of the World. For Judicature being an essential part of Royalty , these rights are inseparable . And the natural notion of the Deity includes Justice in that Perfection , as infinitely excells the most just Governors on the Earth . This gives us convincing evidence for recompences hereafter . For there is no way of proof more certain , than by such maximes as are acknowledged by all to be undoubtedly true by their own light . In the motives of intellectual assent , the mind must finally rest on some that are self-evident , without depending as to their clearness on any superiour proof ; and are therefore called first Principles , the fountains of Discourse . Now that God is most righteous and equal in his Judgment , before whose Throne , Man must appear , that he will by no means condemn the Innocent , nor justify the Guilty ; that He is so Pure and Holy that he cannot suffer Sin unrepented of , to go unpunished , is a prime Truth , declared by the voice of Nature . The weakest twylight of Reason discerns the Antipathy of this Connexion , an unjust God indifferent to good or evil . Never any Sect of Idolaters form'd such an unworthy Deity , that was absolutely careless of Vertue and Vice , without distinguishing them in his Affections and Retributions : This were to debase him beneath the most unreasonable men , for there is none of such an impure mind , so perfect a despiser of moral goodness , but has some respect for Vertue , and some abhorrence of Vice in others , especially in their Children . From hence it certainly follows , that as Vertue and the reward , Sin and the punishment are allied in a direct line by a most wise Constitution ; so 't is just that the effects should truly correspond with the quality of mens actions . If they reverence God's Laws , 't is most becoming his Nature and Relation to make them happy : if they abuse their Liberty , and violate his Commands , 't is most righteous that they should feel the effects of their chosen wickedness . Now if we look only to things seen , we do not find such equal distributions as are suitable to the clear Light wherewith God has irradiated the Understanding of Man , concerning his Governing-Justice . 1. Sometimes Vertue and Vice are equally miserable here . In common Calamities is there a difference between the Righteous and the wicked ? is there a peculiar Antidote to secure them from pestilential infection ? or a strong retreat to defend them from the Sword of a conquering enemy ? have they secret provisions in times of Famine ? are not the Wheat and Tares bound in a bundle and cast into the same fire ? 2. Many times the most guilty offenders are not punisht here . They not only escape the justice of Men , by secrecy , by deceit or favour , by resistance or flight , but are under no conspicuous marks of Gods Justice . Nay , by wicked means they are prosperous and happy . 3. The best Men are often in the worst condition , and merely upon the account of their Goodness . They are opprest because they do not make resistance , and loaden with sufferings , because they endure them with patience . They are for Gods sake made the spectacles of extreme misery , whilst the insolent defiers of his Majesty and Laws enjoy all visible felicities . Now in the judgment of Sense , can Holiness be more afflicted if under the displeasure of Heaven , or Wickedness more prosperous , if favour'd by it ? But this is such a monstrous incongruity , that unless we abolish the natural Notions of the Divine excellencies , it cannot in the least degree be admitted . If therefore we confine our thoughts to humane affairs in this life , without taking a prospect into the next World , where a new order of things presents it self , what direful consequences will ensue ? This takes away the Sceptre of Providence from the hands of God , and the reverence of God from the hearts of Men , as if the present state , were a game wherein Chance reigned , and not under the inspection and disposure of a wise , just and powerful Governour . If there be no Life after Death , then Natural Religion in some of its greatest Commands , as to Self-denial , even to the suffering the greatest evils rather than do an unjust unworthy action , and to sacrifice Life it self when the Honour of God and the publick Good require it , is irreconcilable to that natural Desire and Duty , that binds and determines Man to seek his own felicity in conjunction with the Glory of his Maker . But it is impossible that the Divine Law should foil it self , that contrary obligations should be laid on Man by the wise and holy Lawgiver . And what terrible confusion would it be in the minds of the best Men ? What coldness of affection to God as if they were not in the comfortable relation of his Children , but wholly without his care ? What discouragements in his Service ? what dispair in suffering for him ? What danger of their murmuring against Providence , and casting off Religion as a sowre unprofitable severity , and saying , Surely I have cleansed my heart in vain , and washed my hands in innocency ; or exclaming with Brutus in a desperate manner , when he was overcome in battel , and defeated of his design , to recover Rome from Tyranny ; O infoelix Virtus ! itane , cum nihil nisi nomen esses , Ego te , tanquam rem aliquam exercui ? And the enemies to Holiness restrain'd by no respects to a superiour Power , will obey their brutish Lusts as their supream Law ; And if such diseases or troubles happen that the pleasant operations of Life cease , they may release themselves by a voluntary easy Death , and fall into a sleep never to be disturb'd ; so that they would be esteem'd the only happy persons . In short , if we onely regard things as they pass in the sensible World , we shall be in danger of being over-tempted to Atheism , and to rob God of his Glory and Worship , and that Faith , Fear , Love and Obedience that are due to him . Of this I will produce only two Examples . Diagoras saw a Servant of his stealing from him , and upon his denial of the theft , brought him before the Statue of Jupiter thundring , and constrained him to adjure Jupiter for the honour of his Deity , and of Justice and Fidelity , to strike him dead at his feet with Thunder , if he were guilty of the fact , and after three times repeating the dreadful Oath , he went away untouch'd without harm . Upon the sight of this Diagoras cryed out , as in the Poet ; — Audis Jupiter haec , nec labra moves , cum mittere vocem Debueras vel marmoreus , vel ahaeneus ? Dost hear This Jove , not mov'st thy lips , when fit it were ▪ Thy Brass or Marble spoke ? And whereas he should have been convinc'd that a Statue could not be a God , he impiously concluded that God was nothing but a Statue ; and from that time was hardned in irreclamable Atheism . So that other ‖ Atheist reports of some of the Romans , that they successfully deceived by false Oaths , even in their most sacred Temple , in the presence of their supream Deity , the reputed Avenger of Perjury . And because Vengeance did not immediately over take Guilt , he acknowledged no other God but the World , and Nature , unconcern'd in the governing humane affairs . The disbelief of the future state strikes through the vital principles of Religion , that there is a God , the rewarder of Mens good or evil actions . It may be objected , That God's Dominion over the reasonable Creature is absolute : For Man ows to him intirely his Being , and all that his Faculties can produce , so that without reflection on Justice , God may after a course of obedience , annihilate him . To this I answer . The Sovereign Dominion of God in its exercise towards Men is regulated by his Wisdom , and limited by his Will , that is Holy , Just , and Good. Hence though the Creature can challenge nothing from God as due to its service , yet there is a Justice of condecence that arises from the excellencies of his own Nature , and is perfectly consistent with the liberty of his Essence , to bestow the eminent Effects of his Favours on his faithful Servants . His Holiness inclines him to love the image of it in the Creature , and his Goodness to reward it . His Government is paternal , and sweetned by descending Love in many Favours and Rewards to his obedient Children . There is a resemblance of our duty to God , and his rewards to us in the order of Nature among Men. Parents may require of their Children entire obedience , as being the second Causes of their natural Life . And Children may expect from their Parents what is requisite for their welfare . Now God , who is the Father of Men , will be true to his own Rules , and deal with them accordingly , but in a manner worthy of his infinite Greatness . There is not the least obligation on him , but his unchangeable Perfections are the strongest Assurances , that none of his shall obey him to their final prejudice . 'T is a direct contrariety to his Nature , that Men for Conscience of their Duty should part with temporal Happiness in hopes of eternal , and lose both . 2. It may be objected , That such is the essential beauty of Holiness that it should ravish our Affections without Ornament or Dowry , that 't is its own Reward , and produces such a sweet Agreement in the Rational Faculties , as fully compensates the loss of all lower delights , and sweetens the troubles that befal a vertuous man in the sincere practice of it . And on the contrary , that such is the native foul deformity of Sin , as renders it most odious for it self , that 't is its own punishment , being attended with inward disquiets and perplexities , much exceeding all its seeming pleasures . Therefore we cannot certainly infer there will be future recompences . But this receives a clearer Answer . 1. 'T is true , that Holiness is most amiable in it self , and in true comparison infinitely excells all the allurements of Sin. 2. 'T is true , that as natural actions that are necessary to preserve the Species , or the Individuals , are mixt with sensible pleasures , as an attractive to the performance of them ; so there is joyn'd to actions of Vertue that are more excellent , a present complacency of a superiour Order to all carnal pleasures . But 't is a frigid conceit that this is the entire reward . For , first , besides the inward satisfaction that naturally results from the practice of Vertue , there is an excellent Good , that is properly the reward of the supream Governor of the World. We have an Example of this in humane Justice , which is an image of the divine . For those who have been eminently serviceable to the State , besides the joyful sense arising from the performance of Heroick Actions for the Good of their Country , are rewarded by the Prince with great Honours and Benefits . 2. This inward Joy is not here felt by all Holy Persons . In this militant state , after vigorous resistance of carnal Lusts , they may change their Enemies , and be assaulted with violent Fears , and instead of a sweet calm and serenity fall into darkness and confusion . The Soul and Body in the present conjunction mutually sympathize . As two things that are unisons , if one be touch't and moves , the other untouch't , yet moves , and trembles . The ‖ cause is from the Vibrations the sound makes in the Air , and impresses on solid Bodies , moving them according to the harmonious proportion between them . Thus the Soul and the Body are two strings temper'd to such a correspondence , that if one be moved , the other resents by an impression from it . If the Body be Sanguin , or Cholerick , or Melancholy , the Soul by a strange consent feels the motion of the humors , and is altered with their alterations . Now some of excellent vertue are opprest with Melancholy . Others are under strong pains that disturb the free operations of the mind , that it cannot without Supernatural strengih delightfully contemplate what is a just matter of content . The Stoical Doctrine , that a wise Man rejoyces as well in torments , as in the midst of ‖ pleasures , that 't is not in the power of any external evil to draw a sigh or tear from him , that he is sufficient in himself for happiness , is a Philosophical Romance of that severe sect , an excess unpracticable , without Cordials of a higher nature than are compounded by the faint thoughts of having done what is agreable to Reason . All their Maxims are weak supports of such triumphant Language . 'T is true in a Body disorder'd and broken with Diseases and Pains , the mind may be erect and compos'd , but 't is by vertue of Divine Comforts from the present sense of Gods favour , and the joyful hopes of eternal felicity in his presence hereafter . 3. Those who suffer the loss of all that is precious and dear in the World , and with a chearful confidence submit to death , that , singly consider'd , is very terrible to nature , but attended with torments is doubly terrible , and all to advance the Glory of God , cannot enjoy the satisfaction of mind that proceeds from the review of worthy actions , if their being is determined with their life . Now that love to God exprest in the hardest and noblest service should finally destroy a Man , is not conceivable . To render this Argument more sensible , let us consider the vast multitude of the Martyrs in the first times of Christianity , more easie to be admir'd than numbred . It would be a History , to describe the instruments of their cruel sufferings , invented by the fierce wit of their persecutors , the various torturs to destroy Life with a slow death , such as were never before inflicted on the guiltiest Malefactours . All which they willingly endured , with an invariable serenity of countenance , the sign and effect of their inward peace , Nay with triumphant expressions of Joy. Now to what original shall we attribute this fortitude of Spirit ? were such numbers of all conditions , ages , sects , induc'd by rash counsel , by frenzy of passion , by a desire of vain-glory , or any like cause , to part with all that is precious and amiable in the World , for Swords , and Fire , and Crosses , and Wheels , and Racks , to torment and destroy their Bodies ? No humane Reasons , neither the Vertue nor Vice of Nature , Generosity nor Obstinacy could possibly give such strength under such Torments . This was so evident , that many Heathen Spectators were convinc'd of the Divine Power miraculously supporting them , and became Proselytes of Christianity , and with admirable chearfulness offered themselves to the same punishments . Now this is an extrinsick testimony incomparably more weighty than from a bare affirmation in words , or a meer consent of judgment , that there is an unseen state , infinitely better , and more durable than what is present , the hopes of which made them esteem the parting with all sensible things , measur'd by time , not to have the shadow of a loss . And this was not a meer naked view of a future blessedness but joyned with an impression of that sweetness and strength , that consolation and force of Spirit , that it was manifest , Heaven descended to them , before they ascended to Heaven . From hence they were fearless of those who could only kill the Body , but not touch the Soul. As the breaking a Christal in pieces cannot injure the light that penetrated and filled it , but releases it from that confinement . So the most violent Death was in their esteem not hurtful to the Soul , but the means to give it entrance into a happy immortality . Now is it in any degree credible that when no other principle was sufficient to produce such courage in thousands , so tender and fearful by nature , that the Divine hand did not support them , invisible in operation , but most clearly discovered in the effects ? And can it be imagined that God , would encourage them to lose the most valuable of all natural things , life it self , and to their great cost of pains and misery , if there were not an estate wherein he would reward their heroick love of himself , with a good that unspeakably transcends what ever is desirable here below ? 2. Though Vice in respect of its turpitude , be the truest dishonour of Man , and be attended with regret as contrary to his Reason , yet there is a further punishment naturally due to it . Malefactors besides the infamy that cleaves to their crimes , and the secret twinges of Conscience , feel the rigour of civil Justice . And if no Physical evil be inflicted as the just consequent of Vice , the viciously inclin'd would despise the moral evil , that is essential to it , as an imaginary punishment . And when the remembrance of Sin disturbs their rest , they would presently by pleasant diversions , call off their thoughts from sad objects . 2. Supposing no other punishment but what is the immediate effect of Sin , the most vicious and guilty would many times suffer the least punishment . For the secret Worm of Conscience is most sensible , when vice is first springing up , and has tender roots . But when vicious habits are confirm'd , the Conscience is past feeling the first resentments . There are many instances of those who have made the foulest crimes so familiar as to lose the horror that naturally attends them . And many that have been prosperous in their villanys , dye without tormenting reflections on their guilt . So that if there be no further punishments we must deny the Divine Providence , of which Justice is an eminent part . CHAP. XII . Two Arguments more to prove future recompenses . T is not possible for civil Justice to dispence rewards aud punishments according to the good and evil actions of Men. All Nations agree in the acknowledgment of a future state . The innocent Conscience is supported under an unjust Sentence , by looking to the superiour Tribunal . The courage of Socrates in dying , with the cause of it . The guilty Conscience terrifies with the apprehension of judgment to come . Tiberius his complaint to the Senate of his inward tortures . An answer to the objection that we have not sensible evidence of what is enjoyed , and what is sufferd in the next life . Why sin , a transient act , is punished with eternal death . 3. 'T Is not possible for humane Justice to distribute recompence exactly according to the moral qualities of actions , therefore we may rationally infer there will be a future Judgment . This appears by consideriug . 1. That many times those crimes are equally punisht here , that are not of equal guilt : because they proceed from different sources , that lye so low as the strictest inquisition cannot discover . And many specious actions done for corrupt ends , and therefore without moral value , are equally rewarded with those wherein is the deepest tincture of virtue . The accounts of civil Justice are made by the most visible cause , not by the secret and most operative and influential . Therefore a superior Tribunal is necessary , to which not only sensible actions , but their most inward principles are open , that will exactly judge of moral evils according to their aggravations and allays , and of moral good according to the various degrees that are truly rewardable . 2. No temporal benefits are the proper and compleat reward of obedience to God. Not the proper ; for they are common to bad and good : but the reward of Holiness must be peculiar to it , that an eminent distinction be made between the obedient and rebellious to the Divine Laws , otherwise it will not answer the ends of Government . And they are not the compleat rewards of obedience . For God rewards his Servants according to the infinite treasures of his Goodness . The sensible World , a Kingdom so vast , so rich , so delightful , is enjoyed by his enemies . We may therefore certainly infer he has reserved for his faithful Servants a more excellent felicity , as becomes his glorious goodness . 3. The extreamest temporal evils that can be inflicted here , are not correspondent to the guilt of Sin. Men can only torment and kill the Body , the instrument and less guilty part , but cannot immediately touch the Soul , the principal cause , by whose influence humane actions are vicious , and justly punishable . From hence it follows , that supposing the Wicked should feel the utmost severity of Civil Laws , yet there remains in another World a dreadful arrear of misery to be endured as their just and full recompence . 4. In testimony of this Truth , that the Souls of Men are immortal to Rewards and Punishments , not only the wisest Men , but all Nations have subscrib'd . The darkest Pagans have acknowledged a Deity and a Providence , and consequently a future Judgment . Indeed this spark was almost drown'd in an Abyss of Fables : for in explicating the process and Recompences of the last Judgment they mixt many absurd fictions with truth : but in different manners they acknowledged the same thing , that there remains another life , and two contrary states according to our actions here . Of this we have a perfect conviction from the immortal hopes in good Men , and the endless fears in the wicked . The directive understanding that tells Man his duty , has a reflexive power , and approves or condemns with respect to the Supreme Court , where it shall give a full testimony . Hence it is that Conscience so far as innocent , makes an Apology against unjust Charges , and sustains a Man under the most cruel Sentence , being perswaded of a superiour Tribunal that will rectify the errors of Man's Judgement : But when guilty , terrifies the Offender with the flashes of Judgment to come , though he may escape present sufferings . Of this double power of Conscience I shall add some lively Examples . Plato represents his admirable Socrates after an unjust Condemnation to Death , in the Prison at Athens encompast with a noble circle of Philosophers discoursing of the Souls Immortality , and that having finisht his Arguments for it , he drank the Cup of Poison with ‖ an undisturbed Courage , as one that did not lose but exchange this short and wretched life for a blessed and eternal . For thus he argued , That there are two ways of departing Souls leading to two contrary states , of felicity and of misery . Those who had defiled themselves with sensual Vices , and given full scope to boundless lusts in their private conversation , or who by frauds and violence had been injurious to the Common-wealth , are drag'd to a place of torment , and for ever excluded from the joyful presence of the blessed Society above . But those who had preserv'd themselves upright and chaste , and at the greatest distance possible from the contagion of the flesh , and had during their union with humane bodies imitated the Divine Life , by an easie and open way returned to God from whom they came . And this was not the sense only of the more vertuous Heathens , but even some of those who had done greatest force to the humane Nature , yet could not so darken their Minds , and corrupt their Wills , but there remain'd in them stinging apprehensions of punishment hereafter . Histories inform us of many Tyrants that encompast with the strongest Guards have been afrighted with the alarms of an accusing Conscience , and seized on by inward terrors , the forerunners of Hell , and in the midst of their luxurious stupifying pleasures have been haunted with an evil Spirit , that all the Musick in the World could not charm . The persons executed by their commands were always in their view , shewing their wounds , reproaching their cruelty , and citing them before the High and Everlasting Judg the righteous Avenger of innocent Blood. How fain would they have kill'd them once more , and deprived them of that life they had in their memories ? but that was beyond their power . Of this we have an eminent instance in ‖ Tiberius , who in a Letter to the Senate open'd the inward wounds of his Breast , with such words of despair , as might have moved pity in those who were under the continual fear of his Tyranny . No punishment is so cruel as when the Offender , and Executioner are the same Person . Now that such Peace and Joy are the effects of conscious integrity , that such disquiets and fears arise from guilt , is a convincing Argument that the Divine Providence is concern'd in the Good and Evil done here ; and consequently that the comforts of Holy Souls are the first fruits of eternal Happiness , and the terrors of the Wicked , are the gradual beginnings of sorrows that shall never end . Before I finish this Discourse it will be requisit to answer two Objections that Infidels are ready to make . 1. They argue against the reality of future recompences ; That they are invisible , & we have no testimony frō others who know the truth of them by experience . As Alexanders Souldiers after his victories in the East , refused to venture over the Ocean with him for the conquest of other Kingdoms beyond it , alledging , facile ista finguntur quia Oceanus navigari non potest . The Seas were so vast and dangerous that no ship could pass through them . Who ever returned that was there ? who has given Testimony from his own sight of such rich and pleasant Countries ? Nothing can be more easily feigned that it is , than that of which there can be no proof that it is not . And such is the Language of Infidelity : Of all that undertook that endless Voyage to another World , who ever came back through the immense ocean of the Air to bring us news of such a happy Paradise as to make us despise this World ? do they drink the Waters of forgetfulness , so as to lose the memory of the Earth and its Inhabitants ? If there were a place of endless Torments , of the millions of Souls that every day depart from hence , would none return to give advice to his dear friends to prevent their misery ? Or when they have taken that last step , is the precipice so steep that they cannot ascend hither ? Or does the Soul lose its wings that it cannot take so high a flight ? These are idle fancies . And from hence they conclude , that none ever return , because they never come there , but finally perish in the dissolution of the Body , and are lost in the Abyss of nothing : when they cease to live with us , they are dead to themselves . And consequently they judg it a foolish bargain to part with what is present and certain for an uncertain futurity . Thus they make use of Reason for this end , to perswade themselves that men are of the same nature with the Beasts , without Reason . To this I answer . First , though the evidence of the future state be not equal to that of sense as to clearness , yet 't is so convincing , even by natural light , that upon far less Men form their Judgments , and conduct their weightiest affairs in the World. To recapitulate briefly what has been amplified before ; Is there not a God the Maker of the World ? is there no Counsel of Providence to govern it ? no Law of Righteousness for the distinction of Rewards ? Are there not moral Good and Evil ? Are Reason , Vertue , Grace , names without truth , like Chimaeras of no real kind , the fancies of Nature deceived and deceiving it self ? Are they only wise among Men , the only happy discoverers of that which is proper , and best , and the All of Man , who most degenerate to brutishness ? shall we judg of the truth of Nature in any kind of beings , by the Monsters in it ? What generation of Animals has any show of veneration of a Deity , or a value for Justice , either peace or remorse of Conscience , or a natural desire of an intellectual happiness in life , and an eternal after death ? Is there not even in the present state some experimental sense , some impressions in the hearts of Men of the Powers of the World to come ? These things are discernable to all unprejudiced minds . And can it be pretended that there is not a sufficient conviction that Men and Beasts do not equally perish ? 2. There is a vail drawn over the Eternal World for most wise Reasons . If the Glory of Heaven were clear to Sense , if the mouth of the bottomless-Pit were open before Mens eyes , there would be no place for Faith , and Obedience would not be the effect of choice but necessity , and consequently there would be no visible descrimination made between the Holy and the Wicked . The violent inclinations to sin would be stopt as to the act , without an inward real change of the Heart . If the Blasphemer or false Swearer were presently struck dumb , if the Drunkard should never recover his understanding , if the unclean wretch should immediatly be consumed by a hidden Fire , or his sinning flesh putrifie and rot away ; if for every vice of the mind , some disease that resembles it in the Body were speedily inflicted as a just punishment , the World indeed would not be so full of all kinds of wickedness , so contagious and of such incureable malignity . But though in appearance it would be less vicious , yet in truth and reality not more vertuous , For such a kind of goodness , or rather not guiltiness of the outward sinful act , would proceed not from a Divine Principle , a free Spirit of love to God and Holiness , but from a low affection , mere servile fear of Vengeance . And love to Sin is consistent with such an abstinence from it . As a Merchant that in a Tempest is forc'd to cast his Goods into the Sea , not because he hates them , for he throws his Heart after , but to escape drowning . Now that the real difference between the Godly and the Impious , the Just and Unjust , the sober and intemperate may appear , God affords to men such evidence of future things that may satisfie an impartial considering person , and be a sure defence against temptations that infect and inchant the careless mind , and pervert the will to make a foolish choice of things next the senses for happiness . Yet this evidence is not so clear , but a corrupt heart may by a secret , but effectual influence , darken the understanding , and make it averse from the belief of unseen things , and strongly turn it from serious pondering those terrible truths that controul the carnal desires . 3. How preposterous is this inference ? Departed Souls never return , therefore they have no existence , therefore we are but a breath of wind that only so long remains in being , as it blows , a shadow that is onely whiles it appears ; let our hours then that are but few , be fill'd with pleasures ; let us enjoy the present , regardless of hereafter , that does not expect us . Philosophy worthy of Brutes ! But prudence will conclude if the condition of Souls that go hence be immutable , and in that place where they arrive , they must be for ever , it should be our cheifest care to direct them well : if upon our entrance into the next World Eternity shuts the door upon us , and the happiness and misery of it is not measur'd by time , but the one excludes all fear , the other all hope of Change , 't is necessary to govern all our actions with a final respect to that state . This is to discourse as a Man according to the Principles of right Reason . 2. If it be objected that it seems hard that a transient sin should be punish't with Eternal Torments : a clear and just answer may be given . This conceit in Men proceeds from a superficial deceitful view of sin in the disguises of a temptation , as it flatters the senses , without a sincere distinct reflection on its essential malignity . From hence they judge of their sins , as light spots , inevitable accidents , lapses that cannot be prevented by humane frailty , errors excusable by common practice . Thus the subtilty of Satan joyned with the folly of Men represents great sins as small , and small as none at all , to undervalue and extenuate some , and to give full license and warrant to others . And thus deceived , they are ready to think it disagreeing to the Divine Goodness to punish sin so severely as 't is threatned . But did they with intent and feeling thoughts look through the pleasing surface into the intrinsick evil of Sin , as it is rebellion against God , and the progeny of a will corrupted by its own perversness and pernitious habits , they would be convinc'd , that God acts in a manner worthy of his Nature , in the ordaining and inflicting eternal punishment on impenitent sinners . And 't is observable that most dangerous effects follow by separating these two in the minds of Men. For if they consider eternal death without respect to the merit of Sin , they easily conceive of God as incompassionate , an enemy to his Creature , that is pleased with its misery . And such fearful conceits , such black melancholy vapours congeal the heart and stupefy its active powers , and cause a desperate neglect of our duties , as if God would not accept our sincere endeavours to please him . But if on the other side , they regard their Sins abstracted from the dreadful punishment that ensues , they form the notion of a Deity soft and careless , little moved with their faults , easie and indulgent to pardon them . Thus the sensual presumer becomes secure , and incorrigible in his wickedness . But we must consider these two Objects as most strictly joyn'd ; the Judgment of God with respect to Sin that alwayes precedes it , and Sin with respect to the punishment that follows it , in the infallible order of Divine Justice . And thus we shall conceive of God becoming his perfections : that he is gratious and merciful , and loves the work of his hands ; but that he is Holy and Just , and hates Sin infinitely more than Men love it . These are the two principal ideas we should form of God , with respect to his moral Government , and are mainly influential on his Subject . For the correspondent affections in us to those Attributes , are a reverent love of his Goodness , and a tender apprehension of his displeasure , the powerful motives to induce us to the practice of Holiness , and avert us from sin . Now that the Divine Law is not hard in its Sanction , forbidding Sin upon the pain of Eternal Death , will appear by a due representation of the essential evil of Sin. This is discovered by considering , 1. The Glorious Object against whom it is committed . 'T is a Rule universally acknowledged , that from the quality of the person offended , the Measure and Weight is taken of the offence . Now as the Nature and Perfections of God , so his Dignity and Majesty is Infinite , and from hence the transcendent guilt of Sin arises . The formalis ratio of Sin is disobedience to the Divine Law , and the least breach of it , even a vain thought , an idle word , an unprofitable action , is in its proper nature a rebellious contempt of the Authority of the Wise and Holy Law-giver . Now that a poor Worm should dare to rebel against the Lord of Heaven and Earth , and if it were possible dethrone him , what understanding can conceive the vastness of its guilt ? No finite sufferings in what degrees so ever are equal reparation for the offence . After the revolution of millions of years in a state of misery the sinner cannot plead for a release ; because he has not made full payment for his fault , the rights of Justice are not satisfied . If it be objected , that this will infer an equality between all Sins . I answ . Though there is a great disparity in Sins with respect to their immediate Causes , Circumstances , complicated Nature and Quality , by which some have a more odious turpitude adhering to them , yet they all agree in the general nature of Sin , relating to the Law of God , and consequently in their order to Eternal Death . The least disobedience has as truly the formality of Sin , as what is so in the Supreme degree . This may be illustrated by a comparison . As the Parts of the World compared with one another , are of different elevation and greatness ; the Earth and Water are in the lowest place , and but as a point to the Celestial Orbs , that are above the highest regions of the Air ; yet if we compare them with that infinite space that is without the circumference of the Heavens , they are equally distant from the utmost extent of it , and equally disproportioned to its immensity . For greater or less , higher or lower , are no approaches to what is Infiniter . Thus there are several degrees of malignity in sins , compar'd one with another , but as they are injurious to the infinite and incomprehensible Majesty of God , there is the same kind of malignity , and so far an equality between them . Rebellion in the least instance , is as the sin of Witchcraft , and stubbornness in the smallest matters is as Idolatry ; that is , the least Sin is as truly repugnant to the Divine Law , as those that in the highest manner are opposit to the Truth and Glory of the Deity . And from hence their proportion to punishment is not distinguish'd by temporal and eternal , but by stronger or remisser degrees of Torment , by suffering the Rods or Scorpions of Justice in that endless duration . 'T is a vain excuse to say that God can receive no hurt by Sin , as will appear in a case of infinitely a lower nature . The counterfeiting of the Broad-Seal does no hurt to the Person of the King , but 't is injurious to his Honour and Government , and the Offender incurs the guilt of High-Treason , and is punish'd accordingly . 2. Consider Man's relation to God as the Creator and Preserver , who gives him life and innumerable benefits , who conferrs on him the most shining marks of his favour , and this unspeakably inhances the guilt of Sin against God , by adding Ingratitude to Rebellion , the abuse of his Goodness to the ignominious affront of his Majesty . The degrees of Guilt arise in proportion to our Duty and Obligations . For Man then to turn Enemy against his Father and Sovereign , to deprave and pervert his Gifts , to deface his Image , to obscure his Glory , justly provokes his extream Anger . If in the Judgement of Mankind some heinous Offenders , as Parricides , the Assassinates of Kings , the Betrayers of their Countrey , contract so great a guilt as exceeds the most exquisite Torments that the Criminal can endure , and no less than Death , that for ever deprives of all that is valuable and pleasant in this natural life , is an equal punishment to it ; What temporal Sufferings can expiate sin against God ? For besides the transcendent excellence of his Nature , infinitely rais'd above all other beings , there are united in him in an incomparable degree , all the Rights that are inherent in our Parents , Princes , or Country , for benefits received from them . And may he not then justly deprive ungracious Rebels for ever of the comforts of his reviving Presence ? 3. The necessity of Eternal Recompences to excite a constant fear in Men of offending God , makes the Justice of them visible . For ( as it has been proved before ) whiles they are cloathed with flesh and blood , the disposition inclining from within , and the temptation urging from without , if the punishment of sin were not far more terrible , than the pleasures of it are alluring , there would be no effectual restraint upon the riots of the carnal appetite . Now if civil Justice , for the preservation of society , wisely decrees such penalties for offences as are requisite to maintain the honour of Laws that are founded in equity , either by preventing , or by repairing the the injury done to them ; Is it not most righteous that the Supreme Lord of the World should secure obedience to his most holy Laws , by annexing such penalties as are necessary to induce a reverence of them in his Subjects , and to execute the sentence in full severity upon presumptuous Transgressors ? without this the Divine Government would be dissolved . 4. Eternal Life , and Eternal Death are set before Men , to encourage them to obedience and deter them from Sin , so that none dies but for wilful impenitence . And can there be the least aspersion of unjust rigour cast on God's proceedings in Judgment ? If it be said , 't is so contrary to the most inviolable inclinations of Nature , that no Man can choose his own destruction : to that a full answer may be given . 'T is true Man cannot devest Reason and Sense so as to choose directly and intentionally Eternal Misery , but vertually and by consequence he does . For the deliberate choice of Sin as pleasant or profitable , though damnable in the issue , is by just interpretation a choosing of the punishment that attends it . And to make it clear , that sinners are in love with perishing , let us consider , 1. The inestimable reward of Obedience they refuse . 'T is a felicity worth as much as the enjoyment of God himself , and as durable as Eternity . Now what is put in the Ballance against Heaven ? Only this World that passes away , with the lusts thereof . And it argues a violent propension in the will to carnal things , when the little fleeting pleasures of Sense ( how empty , how vanishing ! ) outweigh in the competition the substantial everlasting Blessedness of the Spirit . And what a vile contempt is it of the Perfections of God , that such base things , such trifling Temptations should be chosen before him ? Were it not visibly true , Reason would deny the possibility of it . 'T is as if the Wife of a Prince should prefer in her affections before him a diseased deformed Slave . Or , as if one should choose the food of Beasts , Hay , Acorns or Carrion , before the provisions of a Royal Table . This is no Hyperbole , no Exaggregation , but the reality , infinitely exceeds all Figures . And is it not perfectly reasonable that sinners should inherit their own option ? 2. This rejecting of Eternal Life by sinners , is peremptory against the best and often renewed means to induce them to accept of it . They are allured by the sweetest Mercies , urged by the strongest terrours , to forsake their beloved lusts and be happy . And till the riches of goodness and forbearance are dispised , they are not past hopes . For though the sentence of the Law be decisive upon the first act of sin , yet 't is not irrevocable but upon impenitence in it . But when sin has such an absolute Empire in the Will , that no obligations , no invitations can prevail with it , 't is manifest , that obstinacy is an ingredient in the refusal of Heaven . And is it not most just that an obstinate aversation from God should be punish'd with an everlasting exclusion from his Glory ? This will clearly vindicate Divine Justice , and render sinners excuseless in the day of accounts . God will overcome when he judges , and every mouth be stopt . This will be a fiery addition to their misery , and feed the never dying Worm . For by reflecting upon what they have irrecoverably lost , and what they must for ever suffer , and that by their own wretched choice , the awakened Conscience turns the most cruel fiend against it self . In Hell there is weeping and gnashing of Teeth . Extreme Misery and extreme Fury , Despair and Rage , are the true Characters of Damnation . CHAP. XIII . What influence the Doctrine of the future state should have upon our practice . It must regulate our esteem of present things . And reconcile our affections to any condition here , so far as it may be an advantage to prepare us for the better World. The chiefest care is due to the immortal part . The just value of Time and how it should be improved . 'T is the best Wisdom to govern our whole course of life here , with regard to Eternity that expects us . I Will now briefly shew what influence this principle of Natural Religion should have on our practice . T is not a matter of pure speculation , but infinitely concerns all . For whatever inequality there is between Men with respect to temporal Accidents in the present state , yet there is no difference with regard to things future . Their Souls are equally immortal , and capable of the same blessedness , and liable to the same misery . It is most necessary therefore to reflect upon what so nearly touches us . If the eternal state hereafter were not an infallible Truth , but only a probable opinion , and the Arguments for and against it were so equal , that the Understanding remained in suspence , yet the importance is so vast , either to enjoy for ever the clear vision of God , or to be cast into an everlasting Hell , that Prudence requires all possible diligence in what-ever is necessary to obtain the one , and escape the other . But this Doctrine is not meerly within the terms of Probability , but is clear , by irrefutable evidence . And if those prophane Miscreants who endeavour by frigid Railleries to expose the serious care of Salvation to scorn , and by trifling Arguments would fain weaken their assent to this great Truth , had not lost the humane property of blushing , they would be covered with Confusion , whilst they contradict not only what the wisest and best Men have unanswerably proved , but what their very opposition confirms . For the doubting of the Soul's Immortality , is a strong Argument that 't is immortal . Because , only a spiritual being , and therefore not liable to dissolution and death , is capable of reflecting whether it shall continue for ever . It does not require subtilty of wit , or strength of Reason to draw out the proper uses of this Doctrine , as Gold from the Mines by digging into the bowels of the Earth ; but the Consequences are clear and sensible to all that will duly consider things . If in the next World there are good things and evil things , great , as the possessing or losing an infinite Felicity , and lasting as Eternity , and distant from us no farther than Death is from Life , that is , then a Candle from being blown out that is exposed to all the winds , 't is absolutely necessary to regulate our selves in the present state by a continual respect to the future . As the Travellers in the Desart of Arabia , ( that is all Sand , movable by every blast , so that no visible path remains to prevent their wandrings ) observe the Stars to direct them in their Journy to the place they intend . Thus we must look not to the things that are seen , but to things that are not seen , eternal above , to conduct us safely thorow this material mutable World to Felicity . More particularly , 1. This should regulate our Judgment of all temporal things . Worldly happiness is but a Picture , that seen by Sence , the false light of the present time , has an alluring appearance , but if look'd on by Faith the true light of Eternity , it is discovered to be a disfigur'd and unamiable confusion of spots . This unbinds the Charm , and discovers the vanity and illusion of what ever is admirable in the eyes of flesh . Can any carry the least mark of Honour , one farthing of their Treasures , any shadow of their Beauty , one drop of their Pleasure with them to another World ? As in the Night all Colours are the same , the Crimson cannot be distinguish'd from Black , nor Purple from Green : when the light is withdrawn that gave them life , they cease to be visible , and are buried in the same indifferent obscurity . So in the state after Death , the most remarkable differences of this World are no more . And is that worthy of our esteem that attends us for a little time , and leaves us for ever ? Can that be our happiness that when we die and cease to be mortal , ceases to be ours ? If Man did only live to die , and there were an absolute end of him , present things were more valuable in the quality of an earthly Felicity , as being his All ; but if he dies to live in another World , and all that in the language of the Earth ( full of Improprieties and moral Soloecisms ) we call ours , must be left at the gates of Death , the entrance of Eternity , they cannot be the materials of our happiness . Seneca , contemplating the beauty and greatness of those Orbs of Light above , cast down his Eyes to find out the Earth hardly visible at that distance , and breaks forth in a Philosophical disdain , Is it this to which the great designes and vast desires of Men are confin'd ? Is it for this there is such disturbance of Nations , Wars and shedding of Blood ? O folly , O fury of deceived Men ! to imagine great Kingdoms in the compass of an Atome , to raise Armies to divide a point of Earth with their Swords ! 'T is just as if the Ants should conceive a Field to be several Kingdoms , and fiercely contend to inlarge their borders , and celebrate a Triumph in gaining a foot of earth , as a new Province to their Empire . And from hence he excites Men to ascend in their thoughts , and take an intellectual possession of the material Heavens , as most worthy of their minds . But the Soul that raised by Faith looks beyond the Starry Heavens , how much more justly is it fill'd with noble wonder at the Divine and truly great things , in the Spiritual World , and looks down on the lower Scene of things , and all that has the name of felicity here , as sordid and vile ? The foresight that within a little while this World shall be dissolv'd , and time shall be no more , makes it not seem to be in the Eyes of a Believer that great thing , as 't is represented to the rest of Men. He looks upon those who shine in Pomp and flow in Pleasure , and think themselves happy , to be as a Beggar in a Dream , that thinks himself rich in treasures : for present things are only colour'd with the appearence of felicity , and are as vanishing as the fictions of fancy . While carnal Men will believe nothing but what they see , feel and enjoy by their Senses , and embrace meer shadows as solid felicity , he considers them with compassion . For 't is with them , as with one that in the rage of a Fever , laughs , sings , triumphs . Tell him that he is not himself , he thinks you are mad for saying so . Tell him when his fiery spirits shall be wasted , and that heat of Blood that makes him so lively and strong , shall decline and cool , he will be in extreme danger of Death ; he replies he was never in better health . But who envies him that happiness which he seems to enjoy ? none but one that is a mad-man like him . Nay , a Father , a Brother , a Friend look on him with a mourning Eye and Heart : For he is only happy in his own conceit , and that conceit proceeds from his distraction . Thus the power of Truth is victorious in sober men , & does not suffer them to be cheated with the false shew of good that respects the Body . No credit is given to the appearance of Sense , when Reason discerns the Deception , and judges otherwise . And thus the clear infallible light of Faith directs the Judgment of things present with respect to the eternal Interest of the Soul. This makes a Believer prefer severe Wisdom before the sweetest Follies , unpleasing Truth before all the dear Deceits of sensual Persons . In short , Faith removes the thick Curtain of sensible things , that intercepted the Eye of the Mind , and its first Effect is to shew the incomparable disproportion between what is present and what is future : and this is as great as between the living of a few years , and an incorruptible state ; between the wretched enjoyment of things that cannot satisfy the Senses , and the enjoyment of a universal Good that can fill all the desires of the Soul ; as between a inch of Time and entire Eternity ; between Nothing mask'd with a false appearance , and infinite Felicity . 2. The consideration of the Souls immortality should reconcile our affection to all things that may befal us here , so far as they are preparatory for our wel-being in the future state . The original Principle from whence are derived all Rules for practice , and of main influence upon our Comforts is , that Man is created for a supernatural happiness hereafter , and that present things are to be chosen or refused with respect to our obtaining of it . For the means , what-ever they are in their absolute nature , yet consider'd as such in order to an end , are qualified and become either good or evil , as conducive to it , or unprofitable , and prejudicial . A Way that is thorny or dirty , or steep or stony , is good if it leads me to my Country where I can only live happily . On the contrary , a plain flowry carpet Way is bad , that leads me from it . Now since the present life conveys us to another , Poverty or Riches , Sickness or Health , splendor of Name or Obscurity , an high or a low Condition , become good or evil to us , and accordingly are eligible , as they prepare us for our last and blessed End , or divert us from it . If the clearness of this principle be obscur'd , we shall stumble every step , and wander from the way of life . But duly considered , it makes us judg of things as they are , not as they appear . This unravels the doubts of the intangled Mind , corrects the mistakes of the erring Eye , levels the greatest Difficulties , clears all the Objections against Providence , and makes an afflicted state not only tolerable , but so far amiable as it promotes our supream Happiness . Let us consider the two Worlds , the visible wherein we are , and the invisible to which we are going , and impartially compare what is proper to the one and the other . The present and the future , the sensible and divine , the apparent and real , the transitory and perpetual happiness . And what reference these two Worlds have to Man , the one serves him only as a Passage , the other is his ever blessed Country . Therefore what-ever the present state has of sweet or bitter , whatever is desir'd or fear'd , as it passes with Time , should little move us . Who is there , unless disorder'd in his Mind , that when the Sun is present in its full lustre before his eyes , rejoyces to have , or is sorry that he has not a Candle , that he may see more clearly ? And this Life to Eternity is not so much as a spark of Light to the Sun , and accordingly the Prosperity or Adversity of it should not transport us to an excess of Joy or Sorrow , but with an equal temper of Mind , and calm Affections , we should receive the dispensations of Providence . 3. How just is it that the Soul should have the preeminence in all respects above the Body . The one is the fading off-spring of the Earth , the other of an heavenly extraction , and incorruptible nature . When ‖ Pherecides the Assyrian first taught among the Grecians the doctrine of the Souls Immortality , his discourse so prevail'd on Pythagoras of Samos , that it chang'd him from an Athleta into a Philosopher . He that before wholly attended upon his Body to make it excel in strength or agility , that he might contend victoriously in the Olympick Games , then made it his business to improve and advance his Soul in Knowledg and Vertue . And if the glimmering appearances of this great Truth were so powerful upon him , how much more should the clear and certain discoveries of it be operative to make us chiefly regard the interest of our immortal part . The state of Nature requires , that Reason should have the supremacy in Man , and Sense should obey ; but if the lower part tyrannises over the superiour , and that which was so offensive to Solomon , to see Servants on horseback , and Princes walking on foot , be verified in a more ignoble sense , 't is the greatest degeneracy and vilification of the humane nature . Now the predominant Object discovers what is the ruling faculty . If sensual things have the superior esteem and love , Sense reigns . And what a contumely is it to Man , when the Understanding , that was made to contemplate Objects of a spiritual sublime nature , is principally exercised for the acquiring of earthly things , and the Affections that are capable of enjoying heavenly delights , run with a full stream in the channels of Concupiscence . As if the reasonable Soul were not for higher ends than to be the slave of the Body , to be imployed to digest the confused Chaos of Meats and Drinks wherewith 't is fill'd , to give it a quicker perception of its pleasures , & keep it from corruption for a time . If sensual Wretches could obtain what the unclean Spirits desir'd of our Saviour , when dispossest of the man in the Gospel , they would request in their last hour when they are ready to be cast out of the Body , permission to enter into the Swine , and wallow in mire and filthiness . This is an indignity equally dishonourable and pernicious . As 't was said of Caligula , Nec Servum meliorem , nec deteriorem Dominum , while a Subject none more obedient , but when advanc'd to the Throne , he became the Reproach of the Empire , and Plague of the World : So while the Body obeys the sanctity and sovereignty of the Mind , 't is an useful Instrument , but if it usurp the Government , the Spirit is deprest in the most ignominious Captivity , and Man becomes like the Beasts that perish . Briefly , the common fountains of Temptation are Pleasure and Pain that affect the outward senses , and ' til the Soul has an establish'd dominion over the Body , 't is continually expos'd to ruin by fleshly lusts that war against it . The proper business of Man is to purifie his Spirit from all Pollutions , to adorn it with all Graces in order to its everlasting Communion with the Father of Spirits . And though in this state of union with flesh , he cannot be always contemplative , nor exercised in the highest and noblest work , but must relax his intense thoughts by refreshing intermissions , yet all that is allowed the Body , must be only to make it more ready & disposed for the service of the Mind . But alas ! the Soul that should be incomparably dearest to us , in respect of its preciousness and danger , is neglected as the only despicable or safe thing belonging to us . Of the twenty four hours in the day how much is wasted on the Body , how little is given to the Soul ? as if all the time were lost that is spent on it , when 't is truly gain'd . What an unequal division is this ? Can there be imagin'd a more hurtful and monstrous profuseness , and covetousness in the same persons ? If the Body be shaken with Diseases , what are they not willing to do , or patiently to suffer , to recover lost Health ? Long and rigorous Diets to overcome some obstinate Humours , Potions distasteful to the Palat and painful to the Stomack , Sweatings , Bleeding , the Knife , and the Fire , to cut off the gangreen'd part , and sear the vessels , and many more sharp Remedies 't is counted prudence to suffer , to preserve the life of the Body . And can that be preserved always ? No. All this is done not to escape , but to delay Death for a time . If we are so sollicitous that the mortal Body may dye a little later , shall we not be more diligent and careful that the immortal Soul may not die for ever ? 4. This should make us set a just value upon time , and consecrate it to those things that are preparatory for the future state of blessedness . Indeed the present Life , though spun out to the utmost date , how short and vain is it ? But as 't is the price of Eternity , and our wel-being hereafter depends upon it , 't is above all esteem precious . When * Popilius , by order of the Roman Senate , required Antiochus to withdraw his Army from the King of Egypt , and he desired time to deliberate upon it , the Roman drew a Circle with his Wand about him , and said , In hoc stans delibera , give a present Answer before you move out . Thus Eternity , whose proper Emblem is a Circle , a Figure without end , presents to us Life and Death , that after a short time expects all men , and here we must make our choice . And shall a mortal coldness possess us in an affair of such importance ? We cannot so fast repair the ruines of the Body , but that every day Death makes nearer approaches , and takes away some spoils that cannot be recovered , and will shortly force the Soul to leave its habitation ; and shall we not secure a retreat for it in the Sanctuary of Life and Immortality ? Can any make a Covenant with Death ? Is it to be overcome by the strength of the young , or appeased by the tears and supplications of the old ? 'T is equally invincible and inexorable . The greenest Age is ripe for dying ; the Fruit that does not fall , is pluck'd and gathered . Every one is under the same sentence , and so far equally disposed to dye . None can assure himself the continuance of a day , and shall we be desperately careless of our main Concernment ? shall we waste this unvaluable Treasure in idleness , or actions worse than idleness ? shall we spend it to purchase transient vanities ? The gaining the whole World is not worth the expence of this light of Life . 'T was given us for more excellent ends , to work out our own Salvation , to secure our everlasting Interest . How should we redeem every hour , and live for Heaven ? This is our chief and indispensible affair , and the neglect of it for a day , is of infinite hazard . Our season is short , our omission irreparable . If we could clip the wings of Time , and stop its flight , there might be some pretence for delay ; but the Sun drives on apace , we cannot bid it stand still one hour . ‖ Our diligence in improving Time should be equal to its swift motion : We should speedily draw from it what 's necessary , as from a rapid Torrent that will quickly be dryed up . 'T was a wise Answer to one that ask'd why the * Lacedemonians were so slow in passing Capital Judgments ; why so many Examinations taken , so many Defences permitted to the Accused ; and after Conviction & Sentence , such a space of time before Execution . The reason of it is , because an errour in that case is incorrigible . They might kill the Living , but could not revive the Dead . Now , since after Death is inflicted on the guilty Soul 't is lost for ever , how should it stop Men in the voluntary and precipitate Condemnation of themselves , by the wilful rejecting of the Grace , that is offered to them upon their present acceptance ? To draw to an end ; it follows from what has been discours'd , that 't is the most necessary and highest point of Wisdom , to conduct our Lives with a respect to the Tribunal above , that will pass a righteous and unchangeable Sentence upon Men , for all the good and evil done here . The Consequence is so manifest and palpable that nothing but perfect Madness can deny . If there be a spark of Reason , a grain of Faith , the Mind must assent to it . For if Prudence consist in the choice and use of means to procure the Good we want , and in preventing the Evil we justly fear , certainly according as the Good is more noble and difficult , or the Evil more dangerous and destructive , the more eminent is the Wisdom in obtaining our end . Now what is the chief Good to which all our desires should turn , and our endeavours aspire ? What are Crowns , Scepters , Robes of State , splendor of Jewels , Treasures , or whatever the Earth has in any kind or degrees of good ? They are only the little entertainments of the Body , the viler part of Man : But the perfect and perpetual Fruition of God , is the Blessedness of the Soul , and infinitely excels the other . And proportionably 't is not the loss of temporal things that is the greatest Evil , but the losing Heaven and the immortal Soul is above all degrees of valuation . Now 't is strange to amazement , that those who profess to believe these things should live in a constant opposition to their belief . How vigorously do they prosecute their secular designs ? they build Estates , and make Provisions tanquam semper victuri , as if they were ‖ eternal Inhabitants here . But how remiss and cold are they in order to Heaven ? and to escape the Wrath to come . Libertines are uniform and regular according to their Principles ; they are Infidels , and live as Infidels : there 's no contradiction between their thoughts and actions . The remembrance of Death rather inflames than checks their Appetites to sinful pleasures ; as the sprinkling Water does not quench the Fire , but makes it more fierce . They know they shall continue here but a short time , and resolve to make the best of it for carnal purposes . But infinite numbers of those who in title are Citizens of another World , and declare their belief of a future state , yet are as careless to prepare for it , as if the great Judgment , and the dreadful Eternity that follows , were Romantick Fables . They are Believers in their minds , and Infidels in their lives . From whence comes this monstrous Composition of two Extreams , so contrary and difficult to be united , as the Sun and Darkness , or Fire and Water in their actual forms ? For Men to believe there is a Heaven , and to be in love with the Earth ; to believe an everlasting Hell shall be the reward of Sin , and yet to go on in Sin ? O the sottish Folly of Men ! What enticing Sorcery perverts them ? 'T is because , that temporal things are sensible and present , and eternal things are spiritual and future . But how graceless and irrational is this ? Has not the Soul perceptive faculties as well as the Body ? are not its objects transcendently more excellent ? Is not its union with them more intimate and ravishing ? Must the sensual Appetites be heard before Reason , and the Soul be unnaturally set below the respects of the Body ? If the most splendid temptations of the flesh are but dross to the happiness of the Spirit , is it not true Wisdom to distinguish and despise them in the comparison ? For this end God has plac'd us in the World , that with equal Judgement we may ballance things , and preferring the great and solid Good before a vain appearance , our choice may be unconstrain'd , and his mercy take its rise to reward us . And how foolish is it to neglect eternal things because they are future ? Is it not a common complaint that Life is short , that it flies away in a breath ? and if Death be so near , can Eternity be so distant ? Besides , do Men want an understanding to foresee things to come ? In their Projects for this World , how quick-sighted and provident are they , to discover all probable inconveniencies afar off , and lay the Scene to avoid them ? And is Reason only useful in the affairs of the Body , and must Sense , that cannot see an hands-breadth beyond the present , be the guide of the Soul ? Well , though the most powerful Reasons , the most ardent Exhortations , and stinging Reprehensions cannot prevail with the Sons of the Earth now to be apprehensive of the Evils that threaten them , but they live in a blind manner regardless of the Soul , yet in a little while Extremities will compel them to open their eyes . When they are departing hence , with one foot upon the brink of Time , and the other lift up to enter Eternity , how will they be astonish'd to see the distance between this World and the next , which seem'd to them so wide , to be but one step ? The present Life , that in their imaginations would never end , and the future that would never begin , ( so intent were they for the provisions of the one , and neglectful of the other ) behold the one is gone , and the other come . Time is at their back with all its vanities , and Eternity before their faces with its great realities . How are their thoughts and discourses changed in that terrible hour , that will decide their states for ever ? they did foolishly for themselves , but then speak wisely for the instruction of others . How piercing and quick are their apprehensions then of Heaven and Hell , which before were neglected as unworthy of regard , or onely toucht the surface of their Souls ? what amazement , what dejection of Spirit , to find themselves in a sad unpreparedness for their great Account ? the remembrance , that for the poor advantages of time , they forfeited Eternal Glory , and ventur'd on Eternal Misery , cuts more sorely than the pangs of Death . But suppose they harden their hearts to the last minute of life , and are more stupid than the Beasts that tremble upon a precipice , at the sight of extream danger , yet a minute after Death , ( O the heavy change ! ) when they shall feel themselves undone infinitely and irrecoverably , What fierce and violent workings will be in the mind ? what a storm of passions rais'd ? But then Repentance will be with perfect sorrow , without the least profit . There are no returns to the possibility of mercy . I will conclude this Discourse with a passage from the most humble and excellent St. Austin . He bewails , in his Confession , his long bondage under Sin. His carnal lusts , adher'd as closely to him , as the Ivy twines about the Oak , that there can be no separation without eradicating it , and plucking the Bark off the Tree . He felt an inward continual Combat between the Flesh and Spirit . He often shook the Chain wherewith he had voluntarily bound himself , but had not the resolution to break it . And thus for a time his Judgment abhor'd what his Affections were enclin'd to , and he was neither victorious nor vanquish'd . But when God was pleas'd by his omnipotent Grace to set him at liberty , the last and most violent Assault of the Flesh , and that which made his Conversion most difficult was this ; His Youthful Lusts presented themselves to his Imagination , and as that impure Mistress did with chast Joseph , ‖ shook the Garment of his Flesh , and whisper'd , Will you renounce us ? shall there be a divorce between you and your ancient Loves for ever ? shall not this or that desire of the Senses be contented for ever ? And what was that for ever ? it only signified the short remainder of his time after thirty three years , which was then his Age. And this is the most effectual hinderance of the reclaiming of Sinners still . They will not be induc'd to make an irrevokable , unreserv'd dedication of themselves to God , and firmly to resolve never to taste forbidden sweets more , but always abhor the relish of them . But if it be so hard and intolerable always to abstain from unlawful pleasures , and much more to suffer pain in the short space , the moments of this Life , that it seems an Eternity to corrupt Nature , what will it be in the true Eternity to be depriv'd of all Good , and tormented with all Evils , despairing of release , or quenching one spark of that terrible Fire ? O that Men were wise , to consider their latter end , and the consequences of it , their Mortality and Immortality . FINIS . THE CONTENTS OF THE CHAPTERS . Chap. 1. pag. 1. ATheism is fearfull of publick discovery . Three heads of Arguments to prove the Being of a God. 1. The visible frame of the World , and the numerous Natures in it , exactly modelled for the good of the whole , prove it to be the work of a most wise Agent . The World considered in its several parts . The Sun in its scituation , motion , and effects , declare the Providence of the Creator . The diurnal motion of the Sun from East to West is very beneficial to Nature . The Annual course brings admirable advantage to it . The gradual passing of the sensible World , from the excess of Heat to the extremity of Cold , an effect of Providence . The constant Revolutions of the Day and Night , and of the Seasons of the Year , discovers that a wise Cause order them . Chap. 2. pag. 19. The Air a fit medium to convey the Light and Influences of the Heavens of the lower World. 'T is the repository of Vapours that are drawn up by the Sun , and descend in fruitful showers . The Winds of great benefit . The separation of the Sea from the Land the effect of great Wisdom and Power . That the Earth is not an equal Globe , is both pleasant and useful . The League of the Elements considered . Excellent Wisdom visible in Plants and Fruits . The shapes of Animals are answerable to their properties . They regularly act to preserve themselves . The Bees , Swallows , Ants , directed by an excellent mind . Chap. 3. pag. 34. The Body of Man form'd with perfect design for Beauty and Usefulness . A short description of its parts . The fabrick of the Eye and Hand admirably discovers the Wisdom of the Maker . The erect stature of the Body fitted for the rational Soul. Man by speech is fitted for Society . How the Affections are discovered in the Countenance . The distinction of Persons by the face , how necessary . The reasonable Soul the image of a wise and voluntary Agent . Chap. 4. pag. 51. The vanity of Epicurus's Opinion of the Worlds original , discovered , from the visible order in all the parts of it . Chance produces no regular effects . The constant natural course of things in the World , proves that 't is not framed nor conducted by uncertain Chance . The World was not caused by the necessity of Nature . In the search of Causes the mind cannot rest till it comes to the first . Second Causes are sustain'd and directed in all their workings by the first . The Creator , though invisible in his Essence , is visible in his effects . Chap. 5. pag. 71. The beginning of the World proved , from the uninterrupted Tradition of it through all Ages . The Invention of Arts , and bringing them to perfection , an Argument of the Worlds beginning . The weakness of that Fancy , that the World is in a perpetual Circulation from Infancy to Youth , and to full Age , and a decrepit state and back again , so that Arts are lost and recovered in that change . The consent of Nations a clear Argument that there is a God. The impressions of Nature are infallible . That the most Men are practical Atheists ; that some doubt and deny God in words , is of no force to disprove his Existence . There are no absolute Atheists . Nature in extremities has an irresistible force , and compels the most obdurate to acknowledg the Deity . Chap. 6. Page 22. The belief of the Deity no Politick Invention . The asserting that 't is necessary to preserve States in order , is a strong proof of its truth . No History intimates when this belief was introduc'd into the World. The continuance of it , argues that its rise was not from a Civil Decree . Princes themselves are under the fears of the Deity . The multitude of false Gods does not prejudice the natural notion of one true God. Idolatry was not universal . The Worship of the only true God is preserved where Idolatry is abolished . Chap. 7. pag. 105. The duties of understanding Creatures , to the Maker of all things . Admiration of his glorious Perfections visible , in them . This is more particularly the duty of Man , the World being made eminently for him . The Causes why the Creator is not honour'd in his Works , are Mens ignorance and inobservance . Things new rather affect us , than great . An humble fear is a necessary respect from the Creature , to the Divine Majesty and Power . Love and Obedience in the highest degrees are due from men to God , in the quality of Creator . Trust and Reliance on God is our duty and priviledge . Chap. 8. pag. 146. The Immortality of the Soul depends on the conservative influence of God. Natural and Moral Arguments to prove that God will continue it for ever . The Soul is incapable of perishing from any corruptible principles , or separable parts . It s spiritual nature is evident by the acts of its principal faculties . The Understanding conceives spiritual objects ; is not confin'd to singular and present things : Reflects upon it self : Corrects the errors of the sense : Does not suffer from the excellency of the object . Is vigorous in its operations when the Body is decayed , which proves it to be an immaterial faculty . An Answer to Objections against the Souls spiritual nature . That the first notices of things are conveyed through the senses , does not argue it to be a material faculty . That it depends on the temper of the Body in its superior operations , is no prejudice to its spiritual nature . Chap. 9. pag. 170. The Acts of the Will considered . It s choice of things distastful to Sense , and sometimes destructive to the Body , argue it to be a spiritual principle . The difference between Man and Brutes amplified . The spiritual operations of the Soul may be performed by it self in a separate state . This is a strong proof God will continue it . The Platonick Argument that Man unites the two orders of Natures , intelligent and sensible , immortal and perishing . Chap. 10. pag. 181. The moral Arguments for the Souls Immortality . The restless desire of the Soul to an intellectual eternal happiness , argues it survives the Body . The lower order of Creatures obtain their perfection here . It reflects upon Nature , if the more noble fails of its end . That wicked men would choose annihilation , rather than eternal torments , is no proof against Mans natural desire of Immortality . The necessity of a future state of Recompences for moral actions , proves the Soul to be immortal . The Wisdom of God , as Governour of the World , requires there be Rewards and Punishments annext to his Laws . Eternal Rewards are only powerful to make men obedient to them in this corrupt state . Humane Laws are no sufficient security of Vertue , and restraint from Vice. Chap. 11. Page 198. The Justice of God an infallible Argument of future recompences . The natural notion of God includes Justice in Perfection . In this World sometimes Vertue and Vice are equally miserable . Sometimes Vice is prosperous . Sometimes good Men are in the worst condition . The dreadful consequences of denying a future state . Gods absolute Dominion over the Reasonable Creature , is regulated by his Wisdom , and limited by his Will. The essential beauty of Holiness , with the pleasure that naturally results from good actions , and the native turpitude of Sin , with the disturbance of the mind reflecting on it , are not the compleat recompences that attend the Good and the Wicked . Chap. 12. Page 223. Two Arguments more to prove future recompenses . 'T is not possible for civil Justice to despense rewards and punishments according to the good and evil actions of Men. All Nations agree in the acknowledgment of a future state . The innocent Conscience is supported under an unjust Sentence , by looking to the superior Tribunal . The courage of Socrates in dying , with the cause of it . The guilty Conscience terrifies with the apprehension of Judgment to come . Tiberius his complaint to the Senate of his inward tortures . An Answer to the Objection , that we have not sensible evidence of what is enjoyed , and what is suffered in the next life . Why Sin , a transient act , is punished with Eternal Death . Chap. 13. Page 257. What influence the Doctrine of the future state should have upon , our practice . It must regulate our esteem of present things . And reconcile our affections to any condition here , so far as it may be an advantage to prepare us for the better World. The chiefest care is due to the Immortal part . The just value of Time , and how it should be improved . 'T is the best Wisdom to govern our whole course of Life here , with regard to Eternity that expects us . FINIS . There is lately Reprinted a Book , entitled The Harmony of the Divine Attributes , in the Contrivance and Accomplishment of Man's Redemption by the Lord Jesus Christ. Or , Discourses , wherein is shewed , how the Wisdom , Mercy , Justice , Holiness , Power and Truth of God are glorified in that great and blessed Work. By W. Bates , D. D. Printed for Brabazon Aylmer , at the three Pigeons over against the Royal-Exchange in Cornhil Notes, typically marginal, from the original text Notes for div A26782-e150 * Epicuri de Grege Porcum . Hor. Notes for div A26782-e680 Chap. I. * Vitruv. praef . lib. 6. Boet. * Obliquitatem ejus intellexisse , est rerum fores aperuisse . Plin. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Notes for div A26782-e1190 Chap. II. * Ne sylvae quidem honidiorque naturae facies Medicinis caret , sacra il a parente rerum omnium , nusquam non remedia disponente homini , ut Medicina fieret ipsa solitudo . Plin. ‖ Est igitur id quo illa conficiuntur , homine melius . Id autem quid potius dixerimquam Deum ? Tull. de nat . deor . * His muniendo aculeis , telisque armando , remediis , ut tuta & salva sint . Ita hoc quoque quod in iis odimus , hominum causa excogitatum est . Plin. l. 22. ‖ Quid est in his in quo non naturae ratio intelligentis appareat ? Tull. † Quis non stupeat hoc fieri posse sine manibus ? unlla interveniente doctrina hanc artem nasci . * Quid non Divinum habent nisi quod moriuntur ? Quintil. Virgil. Notes for div A26782-e1710 Chap. III. * Platonis Oratione verbum aliquod demas , de elegantia detraxerit , si ex Lysia de sententia . † Arist. Gal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gal. de ●ae . form . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. lib. 4. de part Animal . c. 10. ‖ Quid ergo plenius Argumentum & Mundum hominis , & hominem sui , causa Deum fecisse quam quod ex omnibus animantibus solus , ita formatus est , ut oculi ejus ad coelum directi , facies ad Deum spectans sit ? Vt videatur hominem Deus quasi porrecta manu allevatum ex humo ad contemplationem sui excitasse . Lactant. * Inter caetera propter quae mirabile divini artificis ingenium est , hoc quoque existimo , quod in tauta copia rerum , nusquam in idem recidit ; etiam quae similia videntur , cum contuleris diversa sint . Notes for div A26782-e2080 Chap. IV ▪ Cum in rerum natura duo sint quaerenda , unum quae materia sit ex qua quaeque res efficiatur , alterum quae vis sit quae quidque efficiat , de materia disseruerunt Epicuraei vim & causan efficientem reliquerunt . Tul. de fin . lib. 1. ‖ Si sensu carent nec coire tam disposite possint , quia non potest quicquam rationale perficere nisi ratio . Lactant. * Fama est , & habuisse fertur , non arte , sed sponte naturae , ita discurrentibus maculis , ut musis quoque singulis sua redderentur insignia . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gal. de Opifice hominis . * Vnde scio quia vivis , cujus animam non video ? Vnde scio ? Respondebis , quia loquor , quia ambulo , quia operor . Stulte ex operibus corporis agnoscis viventem , ex operibus creaturae non agnoscis creatorem ? Notes for div A26782-e2530 Chap. V. ‖ Omnes duce natura eo vehimur , ut Deos esse dicamus . Cic. lib. de nat . Deor. Arist. lib. 1. de Coel. Plat. lib. 10. de Leg. Plut. cont . Cole in fine . * Dos animae a primordio . Tertul. Quis quamne est hominumqui non cum istius principii notione diem primae nativitatis intraverit ? cui non sit ingenitum , non impressum , non insitum , esse Regem & Dominum , caeterorumque quaecunque sunt moderatorem ? Arnob. l. 1. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Max. Tyr. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in Bion * Sext. Empir . l. 1. Notes for div A26782-e2940 CHAP. VI. * Non tam stabilis opinio perm ineret , nec confirmaretur diuturnitate temporis , nec una cum saeculi aetatibus hominumque invererare potuisset . Cic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. de Mund. Tantum enim sapientiae in aetate jam fracta dedit , ut Severitatem Tribunalis in Theatri favorem verteret . Hier. Epist. ad Nepot . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Max. Tyr. orat . prim . quid sit Deus . Notes for div A26782-e3290 Ch. VII . ‖ Tertullian . * Assiduitate cotidiana , & Consuitudine oculorum assuescunt animi , neque admirantur , neque requirunt rationes earum rerum quas semper vident . Quasi novitas magis quam magnitudo rerum debeat ad exquirendas causas excitate . Cicer. c. 2. de nat . Deor. † Arabia atque India medendo aestimatur , ulterique parvo medicina à rubro ma●i imputatur , cum remedia vera pauperimus quisque caenet , nam si ex horro petatur aut herba , aut frutex quaeratur , nulla artium vilior fiet . Plin. lib. 24. Magni artificis est , clausisse totum in exiguo . Sen●● . Naturae miraculo est tam parvo gigni arbores . Plin. Carnulius me evasit . Suit. ‖ Beneficiis tuis illum cinge , quocunque se convertit , memoriam tui fugiens ibite videat . Senec. A te nova benignitate is honos amicis tuis habitus est , qui totus esset illorum quibus deferebatur , nihilque ad te redundaret nisi dandi voluptas . Plaeat . ‖ Illa quanto gratiora sunt , quantoque in partem interiorem animi descendunt , cum delectat cogitantem magis a quo , quam quid acceperis . Senec. de benefic . lib. 1. ‖ Sicut dedit figuram , cor daret , & spiraculum vitae . Serm. de verb. Dom. ‖ Mazaray ‖ Lucan . Notes for div A26782-e4140 Ch. VIII . ‖ Et quum simplex animi natura esset , neque haberet in se quiequam admixtum dispar sui , atque dissimile , non posse cum dividi . Cic. de Senec. ‖ Celer & Diis cognatus , omni mundo , & omni aevo Par. Sen. * Sic mihi persuasi , sic sentio , quum tanta Celeritas animorum sit , tanta memoria praeteritorum , futurorum providentia , tot scientiae , tot inventa , non posse eam naturam quae res eas continet mortalem esse . Cic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . in Rom. Basil Seleuc ▪ Orat. 2. ‖ Mihi quidemnunquàm persuaderi potuit animos dum in corporibus essent , mortalibus vivere , quum exissent ex iis emori . Nec vero tum animum esse insipieutem quum ex insipienti corpore evasissit , sed quum omni admistione corporis purus & integer esse caepisset , tum esse sapientem Cic. de Sen. Notes for div A26782-e4750 Ch. IX . ‖ Hoc igitur Argumentum habet Divinitatis suae , quod illum Divina delectant . Senec. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . Notes for div A26782-e4900 Ch. X. Mors iis terribilis , quorum cum vita omnia extinguuntur . Cic. Vtinam aut non natus esses , aut non morereris . ‖ Plerosque conscientia meritorum , nihil esse post mortem , magis optare , quàm credere . Malunt enim extingui , quam ad supplicia reparari . M. Fel. ‖ Remoto Carthaginis metu , sublatâque Imperii aemulâ non tam gradu , sed praecipiti cursu a virtute descitum , ad vitia transversum est . Pat●rc . Notes for div A26782-e5210 Ch. XI . Juvenal . Satyr . 13. ‖ Alii in ipso capitolio fallunt , & fulminantem pejerant Jovem ; & nos scelera juvant . Plin. lib. 2. Tanta vis est convenientiae , ut rem insensualem sponte se movere faciat , quia ejus sociam constat agitatam Cassiodor . ‖ Quare sapiens si in Phalaridis tauro peruratur , exclamabit , dulce est , ad me nihil pertinet . Senec. Notes for div A26782-e5760 Ch. XII . Phaed. ‖ Et quum poene manu sua mortiferum teneret poculum , loquitus est , ut non ad mortem rudi , verum in Coelum videretur ascendere . Ita enim c●ns●bat , itaque disseruit , duas ●ss●vias , duplicesque cursus animorum e corpore excedentium . Nam qui se humanis vitiis contaminassent , & se totos libidinibus dedissent , quibus caecati , vel domesticis vitiis & flagitiis se inquinassent , vel in republica violanda fraudes inexpiabiles concaepissent , iis devium quoddam iter esse seclusum à Concilio Deorum . Qui autem se integros Castosque servassent , quibusque suisset minima cum corporibus contagio , seque ab his semper se●ocassent , essentque in corporibus humanis vitam imitati Deorum , his ad illos à quibus essent profecti facilem reditum patere . Tull. de Socrat. lib. 1. Tusc. quaest . ‖ Tiberium non fortuna , non solitudines protegebant , quin tormenta pectoris suasque poenas ipse fateretur . Tacit. Notes for div A26782-e6370 Ch. XIII . Sursum ingentia spatia in auorum possessionem Animus admittitur . ‖ Quis nunc extremus ideota , vel quae abjecta muliercula non credit animae immortalitatem ? Quod apud Graecos olim primus Pherecides Assyrius cum disputasset , Pythagoram Samium illius disputationis novitate permotum , ex Athleta in Philosophum convertit . Nunc vero quod ait Maro , Amomum Assyrium vulgo nascitur . Aug. Ep. ad Volust . * Liv. ‖ Cum celeritate temporis utendi velocitate certandum : tanquam ex torrente rappido , nec semper casuro cito hauriendum est . Senec. de brevit . vit . * Plut. Apoth . ‖ Omnia tanquam mortales timetis : Omnia tanquam immortales concupiscitis . Sen. de brev . vit . ‖ Succutiebant vestem meam carneam , & murmurabant dimittisne nos ? & à momento isto non erimus tecum ultra in aeternum ? & à momento isto non licebit tibi hoc et illud ultra in aeternum ? 
A30637	----	Vindiciæ pædo-baptismi, or, A confirmation of an argument lately emitted for infants baptism in a letter to a reverend divine of the Church of England / by R.B. ... Burthogge, Richard, 1638?-ca. 1700. 1685 Approx. 101 KB of XML-encoded text transcribed from 44 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A30637 Wing B6157A ESTC R40304 18831844 ocm 18831844 108397 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30637) Transcribed from: (Early English Books Online ; image set 108397) Images scanned from microfilm: (Early English books, 1641-1700 ; 1663:29) Vindiciæ pædo-baptismi, or, A confirmation of an argument lately emitted for infants baptism in a letter to a reverend divine of the Church of England / by R.B. ... Burthogge, Richard, 1638?-ca. 1700. [2], 84 p. Printed for Thomas Simmons ..., London : 1685. "Books printed for, and sold by Tho. Simmons at the Prince's Arms in Ludgate-street": p. 80-84. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Infant baptism. God -- Goodness. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2005-03 Jonathan Blaney Sampled and proofread 2005-03 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Vindiciae Poedo-Baptismi : OR , A CONFIRMATION OF AN ARGUMENT Lately Emitted for Infants Baptism : IN A LETTER To a Reverend Divine OF The Church of England . By R.B. M.D. LONDON : Printed for Thomas Simmons , at the Prince's Arms in Ludgate Street . 1685. SIR , I Was at the Point of making a Resolution before I receiv'd yours ( of June 9. ) wholly to neglect that Libellous Disputation ( as it is called ) between a Doctor and an Apothecary ; as a thing that doth not only betray the Unsincerity , the Artifices , the Impotent Passions of him that wrote It ; but that to a Prudent and Judicious Reader , doth ( as is said of the Viper ) carry in its own Bowels , Causes that in time will destroy it . But seeing you Advise me that it may not be unfit that something be said to it ; and I know we ought not to have too good an Opinion of the World , which generally , being malicious , and invidious , is apter to take impression from a witty Calumny and Detraction , than from the soundest and most solid Reasoning and Argument , on these and the like considerations , I now resolve to Reply . But in doing so , that I resemble not my Adversary , whom not only I , but many sober and indifferent Persons do condemn for Impertinence , for Falsehood , for Bitterness , for Peremptoriness and Presumption , and for such other Courses as ( to use the Expression of a Noble Person ) tend rather to Rumor and impression in the Vulgar sort , than to the likelihood of any good Effect . For this Reason , I am determined in Replying to him , to propose unto my self for my Example , That wise and Religious Bishop of whom when he returned Answer to a Pamphlet much ( it seems ) of a nature like to this before me . My Lord Bacon says , That he remembred that a Fool must be Answered , but not by becoming like unto him , and considered the matter which he handled , and not the Person with whom he dealt . The Points therefore that I will go upon , shall be only these : First , To shew nakedly and truly the Occasion of my engaging with my Adversary in this Controversy . Secondly , To shew the Unfairness of his Proceeding in the Publick Management of it , together with the motives , which ( as I suppose ) induced him to the Unfairness . Thirdly , To Note but as it were in passing , and by the By , the Undue Aspersions which he casts upon me , in reference to my Argument ; together with the Malice is in them . Fourthly , Briefly again to state the Argument I made , and to demonstrate , That as it is not a Log ( as he calls it ) nor Vncouth , so that he is still extreamly Affrighted at it . ( for he dares not touch it ; ) and still hath cause to be so . As for my Engaging with him ; the first Occasion ( as I have said already ) was purely Accidental , and it was drawn on I scarce know how ; he says , by the importunity of the Lady , my readiness to comply with it , and his unwariness ; and let it be so . But a casual , passing , undesigned Discourse it was ; a Discourse that as it did begin , so I thought it would have ended in the same place ; for my part , I scarce had one Thought of it afterwards . But as for any Insulting upon him , of which he now complains , and never before that I know of ; and with which he thinks to bespeak the Affections of his Readers ( for indeed he needs them ) and to excuse his own Acerbity ; he cannot produce one Witness of any ; I am sure , by me : I can many , even of Persons that were present at the whole Discourse , to Attest the Contrary . But that he was Insulted upon , and that ( in his own Terms ) his Sword was as it were broken over his Head , and with Triumph , you must believe it ; and yet all the while , the Weapons on both sides , ( They ) were but Words ; and you can hardly think , He lost His , THEN ; who , still , speaks Swords and Daggers . But you will tell me ; Well : All this , hitherto , was but a Transient Accidental Discourse , such as might happen every day , when Persons meet who are of different Perswasions , and there is an End. But how came it afterwards to be so Solemn , and so Deliberate , as from Words that are but Birds in the Air , to become Writings , which are as Bears at the Stake ? Truly as to this , one would think , by what my Adversary writes , and by the Fashion in which he writes , in his Epistle , and in Pag. 16. 17. that nothing but Resentment on his part , of the Insolence and Affront that then was offered Him , and a motion of Vanity on mine , to Answer his Challenge , drew on this second Engagement ; Little else can be inferred from what he hath written concerning it . But indeed , on my part it was nothing less than so , and nothing less on his neither , Pretendedly ; for all was Conscience , nothing but Conscience and enquiry after further Light , with which in a Letter that he sent me above a year and half ( he calls it in his usual figure , Sometime ) after , he importuned my Answer , and prevailed . For who is there , but would have believed ( as then I did ) that it was Conscience , pure Conscience that Acted him ; if he had received from him ( as I had ) a Letter so concernedly Penn'd , and with so much movement : with so much importunity , and so much seeming sincerity ; and if he knew him not any better than I did at that time ; for thus his Letter , bearing Date Sept. 9. 1681. doth speak in so many words . UPon this Occasion Honoured Sir , ( and that Occasion was a motion he made me , about Perfecting the Printing and Publishing of a Book of Dr. Worsley's ) I shall also take the boldness to remind you of a Conference you were pleased sometime since to entertain with my self upon the subject of Infants Baptism , when you were pleased to insist upon the Covenant made with Abraham , wherein God Promised to be a God to him and to his Seed after Him ; from whence you Argued , that in as much as by Vertue of that Covenant both Abraham and his Seed after him were to receive the Sign of Circumcision ; and in as much as the Apostle doth expresly tell us , that the Blessing of Abraham was to come upon the Gentiles , through Jesus Christ ; it thence followed , that the Believing Gentiles and their Posterity also , as being the Spiritual Seed of Abraham , had a Right to Baptism , which is the Seal of the same Covenant under the New Testament Administration . Having since that time therefore Revolv'd this Argument of yours in my Thoughts over and over , I could not satisfie my Conscience till I could either come to some satisfactory clearness in my own mind concerning the Cogency thereof , or otherwise till I had drawn up something or other in writing , that might at least be a sufficient Justification unto my Self in the way of my present Practice . And after many fervent Addresses and Petitions to Heaven , that as I might not mistake my way , so that I might not Oppose or neglect any part of the Heavenly Truth ; I have at length drawn up the Inclosed paper , which I do therefore now humbly offer to your serious consideration , with this Earnest desire , that if after all that I have now said , you shall yet Judge me to be under a mistake in the Present Point in reference to my Opinion about the spirituall seed of Abraham , that you will please at least to suggest to me what you think may be substantially Objected by way of opposition thereunto . I hope dear Sir , that it is the Investigation of Truth that both you and my self also do aim at , which should be Dearer to us than all the World besides ; and therefore if notwithstanding what I have now offered , you shall still apprehend that I have mist it in my present Search and Reasonings concerning it , I beseech you to endeavour my Correction and better Information therein . I have indeed drawn up the Enclosed Paper by way of Postscript to a large Discourse in Reference to Infant Baptism , which I had before Compiled , wherein I do consider and give answer to all the most material Arguments which are usually Insisted on for the Justification of the Practice of Infant Baptism . And therefore also in the Present Paper you will perceive that I do touch upon some other Arguments than what you were pleased to Insist upon in the formention'd Conference , that I had with you upon this subject . I know dear Sir , that you 'll not be Offended with me for making thus bold with you , and that you will not Reject what may be substantialy offered for the discovery of Truth , though by never so mean a Hand . Now that God would be pleased at length to send forth his Light and his Truth , that all that Love and fear him may Serve and Worship him with one heart and with one shoulder , according to the Primitve Pattern , is the Earnest desire of your most Affectionate and Humble Servant P C. Now Sir , is there in this whole Letter the least Insinuation of any Resentment in him ? the least of any Insulting over him ? or Abuse put upon him ? in that which here himself calls but a Conference ; the softest word in the world ? If he had any Resentment at that time , how often hath the Sun gone down on his Wrath ! How deeplv was it dissembled ! how subtilly masked over with the fair Pretences of Conscience ! of Enquiry after further Light ! and of Longing for Satisfaction ! and All , how faced with seeking of God! — This Letter was that which drew me on in this business ; which being a Business of Conscience , as I then believed it , ( and who in my Circumstances but would ? ) I pursued it in my first Reply , with all the Fairness and Candor imaginable : But was Answer'd with so much Presumption , Asperity , and Arrogance , that I must have been as void of Sence , as He of Civillity , and Sincerity , not to have seen at last ( though somewhat of the latest ) that it was not Conscience , and a willingness of Receiving , or of Giving further Light , as was Pretended ; but Rooted Malice , and a Lust of Revenge that inspir'd him . Conscience was but the Bait , the Hook was uuder ; Let him Print his First , Second , and Third Answers , as he sent them to me , and then let the World judge , if it went any less . And this Reminds me of the second Head on which I am to Discourse to you , and that is , of the unfairness of his Proceeding in the Publick management of this business ; and of the Motives , that ( as I suppose ) Induced him to this unfairness . His unfairness is , that when it was but Letters only that had been Written by him to me on this Occasion , and Letters only that are Referred to by me in those I Published : as also , seeing I wrote not any but on this urgent Importunity ; and when I Printed what I wrote , I was so Candid , so Just , and so exact , that in the Publication which I made , as I Omitted nothing so I added nothing but what I put a Mark upon , that all the world might note it . I say the unfairness is , that , for all this , this seeker of Truth and one who as himself tells us , dayly prayeth for the desireable Vnity of the Spirit in the Bond of Peace , that he instead of Publishing the Letters which Indeed he sent , and as he sent them , should Print a Base and Fictious Disputation that never was in Reallity , as the Sum of all the Letters that went between us . Where as indeed , he but presents the World with Pieces , and Patches , both of his own Letters , and of mine ; and withal , in those Patches ( he ) so Industriously Disguises , Alters , and abuses the Argument I manage , that t is as impossibly to see it in his Libel in its true Proportions and Figure , as to believe , that Base and Barbarous Methods ( such as these he uses ) are Proper means , either of Attaining unto the Bond of Peace , or , unto the Vnity of the Spirt . Thus four Letters , which are the Main ones , are suppressed ; the first of which I even now repeated . This is his unfairness . The true Motives , why he did not Publish his Three first Responsory Letters , his Second , Third , and Fourth , as well as his Fifth , and Sixth , ( for why he supppessed the First of all that was sent , is Evident enough , from what hath been declar'd already , ) may Probably be presum'd to be these ( following . ) First , He did it , to hide from the Observation of his Readers , the Just causes I had of making those Complaints I did in my Letters , of his unfairness , Rudeness , and Vanity ? of his bold Assertions , without Proofs , his Cunning Evasions , instead of direct Answers ; his always partial , and often false pretended Repetitions ; and his Triumphs before the Victory &c. which undue Proceeding , used without any provocation or any Examaple by me , and that too , by a man that breathed nothing but Conscience , but desire of Satisfaction , and seeking of Light in the business , and all this after seeking of God ; should it be apparent in his Letters , as undoubtedly it is , and I believe he is Conscious it is ; as it would have had an aspect not very pleasing unto most others , so possibly it might awaken in some of his own party that mean well , and are truly Conscientious , very strange apprehensions , not only of his humor , carriage , and conduct , but even of the main of his Cause . This likely he foresaw . Secondly , He chose to act his part by way of a Dialogue , rather than of Letters , to hide from the Eyes of his own Party , the Strength and Cogency of my Argument ; which being Harmonical , the force and power of it lyes in the Joynts of it , and in the Reference of its parts ; so that , either by the Dividing and Mangling of the parts , or by the Hudling and Confounding of them together , ( both which , at times , he hath done , in his Dispute , ) the force thereof is unseen , and is lost . And indeed , as he hath managed the business , he might well hope to perswade his own Party , whose hands likely would be as full of his Books , as empty of mine , that I had said nothing in my Argument but what he there Repeats of it ; which is as true , as that the whole Chapter of the first of Genesis is in the Contents of it ; he never giving but an imperfect summary ( and that too , many times , with a mixture of falshood ) in the Report he makes of what I did propose to be prov'd ; but he mentions not the very Proofs themselves , of what I proposed . This will appear most manifestly , by but comparing his Pretended Disputation , with my Printed Letters . Had he only Printed His Letters , some of his own Party Probably , those of them that are Just and Prudent , would have had recourse also to mine . But now , his Disputation speaking all on both sides , they may think , there is no need of that . Thirdly , it was done to hide the Advantage I had over him in the course of the Argument ; how I gained ground , by what steps , and with what Mediums ; as also , to conceal that Tergiversation shifting and shuffling ; that declining the force of my Argument ; and that Insisting on little things that are by the by ; with other such like Artificies , of which I accused him . All this is hinted in my Letters , and he was not ignorant , it would be plain by his own : Let him shew the Contrary else , by Publishing them . Half an eye may easily discern , that the controversy was almost at an end , before his fifth Letter was written ; which yet , is the first he Publishes . And surely , what ever he says , more was in it then a bare Respect and kindness to his Reader , to whom ( as he tells us P. 66. ) he would not be burthensome ; Ay , there was also some little mixture of kindness and Respect unto himself , he knew the Burthening of his Reader ( for Burthened certainly he would be , if judicious and Considerate , with Verbosity without sence ; with Common placing without discretion ; with skirmishing about but words ; and with other such unseemly and Impertinent Artificies . ) he knew , such Burthening of his Reader in the Consequence would be a Renewing of that Vexation and Anguish which he had found so grievous , and which he Bemoans so much both in his Epistle , and in his book . P. 17. And here , seeing I dispair , with all the Provocation I can give , to succeed in my design of induciug him to print entirely , and Bonâ cum fide , the suppressed Letters which he sent me , I will therefore take occasion , from his Published Animadversions , to make his other Readers sensible ( for you are so already ) both of the Credibility of the former Motives , and of the truth of the charge Imployed in them ; by observing ( to them ) out of many Instances that do occur , but one or two for a taste . The first shall be of his Candour and sincerity , the Second , of his way and Method in Arguing . The First , which is of his Candour and sincerity , shall be in the Repetition which he makes of the first Paragraph of my first Letter , in which he purposedly , but ungratefully omits that part of the Period that Relates to the Movement and Importunity with which he solicited , and even compelled me into this business . For instead of adding ( and so Importunate and Iterated Requests to give you the Result of my most cool and serious considerations of what you have done in it . ) he knowing that a passage of that significancy , would make it plain he was the first aggressor , at least as to writing , and that I came not in but on his great Solicitation ; and consequently , as it would detect his great ingratitude , so it would interfere with what he often insinuates , about the Rise of the Controversy . Therefore , he Craftily Omits it , and only drawes a Line ; which only notes , that something is wanting , but no body could Divine , it was this ; the sense going on so smooth without it . The former , is one instance of his ingenuity and of his sincerity , but we have another which do's much resemble it , ( viz. ) that of publishing to the world his Reflections on those little Points ( for 〈◊〉 you may see them to be so ) in the first Edition of my Letter , which my self had altered and amended in the second ; for though he knew I had Corrected and altered them ; yet he slily insinuates in the margen of his dispute , ( P. 28 & 32 ) as if he had not known it , and that the alterations are only in the Print : whereas , I printed nothing in my Letters but what I first sent him , Except That in my Last , of which I advertised the Reader , and which I marked with an Asterisme . This is so great an imposture on his Readers , and so great an abuse , that ( P. 65. ) even himself doth offer something that might pass for an Extenuation , If this meanness of his proceeding should ever chance to be Noted . But this is one of his arts still ; he kn●w that many would observe the wound he gives in the Margen , that would not much regard the Balm he afterward applys , for the healing it ; and the less , because it is not applyed directly . So much for his ingenuity and Candour . As for his Method of Arguing ; besides a gift he has of telling and Applying of Tales , and of Capping of verses ; he uses to pervert the words of his Adversary , and in things of little moment , to raise a dust , and make great a doe ; either to blind the Eyes of those that shall consider him , or to divert them , from what is the main in the business ; for with this , Especially if it be difficult , he is but seldom used to meddle , at all ; or if at all , not closely . To manifest this , I but desire his Readers , that after the perusall of the Title Page of my Book and of my Advertisement , they would observe his Reflections upon them ; both as to the matter of them ; as to the manner of them ; and as to the design of them . How that for the matter of them , they are made upon words only ; and for the manner of them , upon words distorted from the proper and Genuine sence of their Author ; and for the design of them , that they are made to expose , and abuse , and inodiate , and therefore some of them are often , and most maliciously Inculcated ; and all this , without the least consideration of what is materiall , and substantial , and in confirmation of the Argument . For , as he is Witty enough in little matters , to pervert the sence of his adversary , to raise a Calumny on him , and to make things soberly said to pass for ridiculous ; so he is as wise in greater Matters , to avoid any touch of them ; and that for fear of his Head , which , he well remembers ( Page 17 ) once already was in danger , by having a Sword as it were broken over it . This I say , is a Truth , and very manifest . For in my Advertisement , all that is done by way of Argument ( and that 's no Inconsiderable part of it , the whole consisting of but Nine L●aves , and Six of them are spent that way , under four considerations ) all this he wholly skips over : and , as if it was not , at all , his business , or in his design , at all , to reason and argue , but only to Calumniate , Expose , and abuse ; he that hath so many words for bad , or for Impertinent purposes , hath not one word for that purpose , which only became him . One would think a man so much in pretentions of Conscience , and of nothing but Conscience in the case , who did only seek to give , or to receive satisfaction , should have judged it proper to have considered what was Argumentative ; and that , whatever else he did , he should be sure not to have left undone the thing that most Imported those ends . But of this not one word , but while he is dealing in his Mint , Annis , and Cummin , ( and yet he is not for Tything ) he leaves those greater matters undone . I beleive by this , that you will easily infer as I do , that really it was not Conscience , as he at first pretended , in his Letter to me ; but it was Rouzed Courage as he tells his Reader , in the Epistle to him , that made him so concerned , and so forward in this controversy . And he accordingly manages it , not as a serious matter , a matter of Conscience , for light and Information ; but as a business of Quarrel , and of Vanity ; only to recover ( if he can ) his lost Credit , and that Field , which ( as himself confesseth P. 17. ) once he fairly left me , and now he would unfairly regain . You see his unfairness in the Publick Management of the business between us which is the Second Head I propounded ; I now advance to the third , which is to Note ( but briefly ) the Unjust Aspersions which he makes of Contradiction and Incoherence , and of Ostentation and Vanity , as he scents them in my Discourse ; and those he runs upon , under two Heads : the First , with Respect to the Harmony ; the Second , to the Novelty of it . As to the Harmony , he says ; First that I affirm in my Advertisement that in this Controversy , there is no need of of Exactness of Critiscisme ; and yet , that I say , namely in one of my Letters , that Gen. 17. 9. 10. must be understood Crittically : and that the Apostle was as Critical upon it as I , or any other can be . Secondly , that I say in my Advertisement , that I was concern'd to see the Article of Infants Baptism to Hang on Wyres , and by Geometry , and that I could not see it owner of sure and solid Foundations , unless it be as in my Letters I lay it ; and yet in my Letters I applaud Mr. Baxter's Argument for it . Thirdly , that in one of my Letters , I call the Opinion of antipedo Baptism a Novelty ; and yet had said in another , that it is probable that those who would not suffer little Children to come to Christ to be Bless●d , were of the Perswasion of this Anabaptist . These are his Mountains Births as to the Harmony of my Argument . Really Sir , I know not how , without Blushing , and Begging of your Pardon , for giving you the trouble of so great Imp●rtinencys , to Enter into Discourse of things so Vain , so Frivilous ; but since it must be done , I will endeavour to do it as Little to your Disturbance , that is , with as much sobriety and Tenderness , and with as little Amplification , as is Possible : I will but touch on these matters , and note them , without Insisting and Staying upon them . To his First Imputation then I say , that as one may understand a Text made out and unfolded by a Crittick , who himself is no Crittick ; so , that I spake of Exactness of Crittiscism ; and of that too , as a Part of Humane learning ; as is Evident by the Coherence , where I spake of it . Ay , and when in my Advertisement I affirmed , that there was no need of Exactness of Critiscism , as to this Business ; I then did and with a direct Prospect unto what I had affirmed in my Letter , both concerning Gen. 17. 9. 10. and the Apostle Paul's being Crittical upon it ; I say , I did add by way of Limitation ( for the main ) that for the main of the Controversy , there was no need of it . And indeed the Controversy for the main of it , doth not depend on any Crittiscism ; much less upon Exactness of Crittiscism , and least of all upon Exactness of Crittiscism as it is a Part of Humane Learning ; one need not to be a great Scholar , a great Philosopher , or a great Crittick ( as he must be , to be an exact one ) to understand that Text , or the Apostles Crittiscism upon it ; which to , is not a Humane Crittiscism , but a Divine . To the Second , I grant I did say I was concerned , ( and so I was ) to see the Article of Infants Baptism hang on wyres , and by Geometry ; on which I did , and do believe it to be hung by all that do not find it ( as indeed it is , and as I find it is , and as many others before have found it ) inlay'd in the Constitution of an Instituted Church , and in the Harmony of the Scriptures . Those that lay it otherwise , do not lay it on its true Foundations . But I never said as this Wyre drawing man , whose only business is to put me under Odium , and Envy with all Partys , would make me say ; That all before me hung it but on Wyres ; for Those did not , even according to that saying of mine , who founded it on Abrahams Covenat , and in the Constitution of an Instituted Church ; as many did before me ; and as even Mr. Baxter must ; seeing the Membership of Children , which is the Principal Argument he goes upon cannot be understood but with Relation to the Constitution of a Church ; and it is Inlay'd in the Covenant . And where now I Pray you , Sir , is that Vanity or that Contradiction which this Lincey'd man that Looks through stone walls hath Espyed , or rather Invented ? I say Invented ; for when he Affirms ( P. 3. ) that I said I could not see it ( meaning Infants Baptism ) to be owner of sure and solid foundations , Vnless it be as I here lay it ; ) he Imposes Grosly ; I said no such words ; I only said , ( Unless it were Inlaid ( as I find it is ) in the very Constitution of an Instituted Church , and in the Harmony of the Scriptures . ) and many to be sure , If not most now a dayes do take it to be so Inlaid ; All do , that Ground it on the Covenant of Abraham , though they do not All find it to be so in one way , and in the same Method . As to his Third Exception ; Give me leave to tell you , that in the last Paragraph of my first Letter , speaking of some that in our Saviours time , did forbid little Children to come unto him to be Blessed , I said in a Parenthesis , and as it were smilinglyly ; not by way of Position as a thing on which I Insisted , but only Pleasantly ( that some ( it may be of your Perswasion ) &c. ) But such is the Judgment , the Exactness of Judgment of our great Disputer , that he takes as spoken seriously , That which was but Pleasantly spoken ; making it to Contradict what other where I say , concerning the Novelty of his Perswasion . And to perswade his Reader the better ( for none that is mine can think so , ) that he hath grounds for what he says ; he falsely represents my words , and makes me say ( Pag. 3. ) That it is Probable , those that would not suffer little Children to come to Christ were of his Perswasion . Is not this an honest Disputant , or rather a cunning sophister ? I said ( some , it may be , of your Perswasion . And , it may be , is but happily , and that at most , is but a Possibility , and he hath made Probability of it : in a word , hath made a Serious matter of what was only intended for a Divertive one . But of this I doubt not but I shall hear again , and be Rhimed for it . In the mean time , I will Ask him one hard Question , ( viz. ) Where it is that I do say , ( as he says I do ) to this purpose , ( that 't is Probable , &c. ) sure he can never find it , but where he finds , that Mahomet's Tomb at Mecca , to use his own Expression ( Pag. 5. ) is said to hang by Geometry ; or that the Licians suffered none to propose a New Law but at his Peril , ( Pag. 5. ) and that is no where , but either in his own Common-Place-Book , or ( to speak in his own most Civil Language ) within his own Pericranium ; and there , Magnetism and Geometry , Serious and Pleasant , Licians and Locrians , Scotus and Sotus are all one : and not so much as Mensa , as a Table between them . I have ended with the Reflexions which he makes as to the Harmony of my Argument , the which you see , are so rarely Proper , and so Judicious , that you may well believe ( though he say it himself Pag. 64. ) That his Reader will find ( namely in his Book ) somewhat of Brain as well as Tongue : and somewhat of his Brain you have already had , upon the Harmony of the Argument . Now , you shall have somewhat too of his Tongue , upon the Novelty of it . And upon this Head ; First , He Gravely Informs me , that Innovators hear not well among the Judicious ) ( P. 4. ) As if Anabaptists were not Innovators ; but all for Antiquity , and the good Old way . Secondly ; He is again at his Tales , that the Licians ( he should have said the Locrians ) suffered none to Propose a New Law but at his own Peril ) ( P. 5. ) as if Arguments were Lawes ; or that Infants Baptisme were not setled by ours . In fine ; He Adds , ( and you may think from Pure love ) that the Church of England ( by all means , He is much Concerned for Her ; ) and all other the Assertors and advocates of Infants Baptism on the Old Foundations , are more concerned in one Passage than He ) ( P. 5. ) As if all , of all orders , were fast asleep ; and all like to be lost , unless a Goose a Second time , should save the Capitol . You see Sir , his Extraordinary Courtesie for the Church of England , as well as for other the Advocates and Assertors of Infants Baptism But I hope this Church and those other Advocates and Assertors of Infants Baptism , will not , for all that , be Wheedled into a Mistake . You may be sure his Courtesie is but Polyphemus ' s ; Now indeed , He fights against one ; but know , he hath a Reserve for all ( you now must look to your Old Foundations ; He is Principally ( P. 5. ) at Present at least ) only concerned about the new one . ) Mark that , ( at Present at least . ) This Church , no more then others , hath no entire security ( from him ; ) It is not a Peace but only a Cessation he grants . ( He is at Present only concerned about the new one ; ) But time may come for the old ones too ; And Really , he is Provided already if such a time shall come ; For ( as you had it before , in his Letter ) He hath a very Large Discourse which he had before Compiled , in which he doth Consider and give Answer to all the most Material Arguments which are usually Insisted on for Justification of the Practice of Infants Baptism , &c. The Church of England it seems ( for all his Kindness to her ) and all other the Advocates and Assertors of Infants Baptism ( though now he claws them ) might have heard of him sooner ; Ay , and have felt him too before this ; but that , unluckily for my self , but luckily enough for this Church , and for those other Advocates and Assertors , I did come in his way ; and now , the Cry is Novelty ! Novelty ! Truly I think it very needless , ( and I could wish that others thought so too ) to Vindicate my self from his Extravegancies upon his Topick , and to tell you , That the Title Page of my Book on which he principally grounds Them , as it went from me , was nakedly this : An Argument for Infants-Baptism deduced from the Analogy of Faith , and Harmony of the Scriptures . And what is added , if any Imputation can be laid to it , of Gaudiness or Ostentation , it must be Put on the Book-seller , as the Occasioner of it . I acknowledge it is said , that the Method is wholly New , and that it certainly is ; but it is not said as this Disputer doth Report it , That the Argument is wholly New. Method and Matter are very different things , and in the very Title , where it is noted that the Method is wholly New ; it is said of the Grounds , and these are Matter , not that they are wholly New , but that they are not commonly Observed . Implying , that they may have been , and are , by some , Observed , though , Happily , not by every Body : And who will say they were ? And when I say , the Argument as I do manage it , hath little Authority ; 't is manifest I speak not of the Argument as to the matter and grounds of it ; but as to the Method and Form of Managing of it . I say not , the Argument Simply , but the Argument as I do Manage it : the Method of Management is mine , and is New ; but the Grounds on which it is Bottomed are not New ; but are as Old as the Church , and as the Bible . In fine , to Alter Schemes , is not to Innovate Articles : Schemes are but Dispositions of Matter , and may be exceeding various , and often are , even where the Matter for the main is the same . But what if the Argument were New , and all as New as the Method ? Would it to a Man of Conscience , a Seeker of Light , a Lover of Truth , go the less in Value but for That , if it is Good ? It is not Antiquity any more than Novelty : It is Verity only , that ought to be considered by Conscience , and indeed that is ; for , as old Arguments are not Entertained by it , only , because they are old . So new ones are not Rejected , only , because they are new . Dies diem docet : but I may not so much Imitate the weakness of my Adversary , as to fall a Common Placing , and therefore I say no more as to this . Thus Sir , I have Followed my Adversary in his Prosecution of his two Topicks , Harmony and Novelty , and have considered his Reflections ; and now , should very gladly dismiss a Subject so unpleasant ; and so little to Edification : but that in a charge he makes upon me , both in his Epistle to the Reader , and in other places , there is another Instance of his Falshood , Malice , and Calumny , Proper fruits of that Distemper ( zeal you must believe it for the abused word of God ) which ( as himself tells you ) did put him out of his Temper and warmed him . ) And this I might not omit , he sayes , ( He dares Refer himself wholly to his Reader , whither I have not with equal absurdity ( for so he modestly Expresses it ) First , made Abraham the Representative of the Carnal seed . Secondly , Included Baptism in the 17 th . of Genesis . And Thirdly , Excluded the first grand Promise out of Genesis . 3. 15 , &c. And he Wonders ( for he is given to Wondering , ) that I should see a command for Infants Baptism in Genesis 17 th . and not discern a Covenant of Grace in the Third of Genesis . For this matter He dares Refer Himsef to the Reader . ) And indeed it is a daring matter . For as to the First , that I should make Abraham the Representative of the Carnal seed ) As he Expresses it , simply and Absolutely ; so , it is another Calumny , and is Maliciously said ; for in that very Letter in which I do Explain my self as to this Particular , there ( P. 157. ) my words are these ; ( on the whole , it is not absurd , if duly weighed , to say ( which yet I do not peremptorily say , ) that in That part of the Covenant in which Abraham is joyned with the seed , He should stand for his natural posterity , as the seed doth for Christ Mystical . ) And now let the Reader judge ; am I not so far from a possitive affirmation of what he says I make , that I say in Terms , I do not Possitively affirm it ? What I said , is Evidently said not by way of Position of what I did conceive as certain ; but by way of Proposal , of what was yet Uncertain to me , but which yet might merit Consideration : and more is to be said for it , than Happily this Disputer can answer . Indeed in Genesis 17. 10. there , under the Term ( ye ) Abraham and Ishmael and the rest of the Family then Present are Comprehended , and those I take it , did represent and stand for the natural Family . As to the Second , namely Baptism in Genesis 17 ; ) I never said in Terms that there was any Immediate Command for Baptism in Genesis 17. I knew the Institution of Baptism was long after . I only said , and still say , that an Obligation is lay'd in Genesis 17. 9. not only upon Abraham himself , to keep the Covenant , that is , the sign of the Covenant , but upon his seed also ; and the Apostle says , that this seed is Christ , Christ Mysticall , or the believing Gentiles . And is this an absurdity ? what I say , is in the Letter of the Text ; and what the Apostle says , I hope is no absurdity . I take it for granted , because the Apostle says it , that the seed is Christ. To disprove that , is not to Put the absurdity on me , but on the Apostle . As for the Third , which is concerning the Covenant of Grace in Genesis 3. 15 ) I still affirm , and still believe I may without absurdity , that though by the seed of the woman in that Text , our Saviour Christ be meant , and consequently , that he is Predicted there , and was prefigured also in Sacrifices ; yet , that nothing there doth pass by way of Covenant , or is spoken of Christ there by way of promise to Adam ; all is by way of Denunciation on the Serpent . I say , all that is spoken there is spoken but to the Serpent , not to Adam ; and let him that thinks otherwise , but Look into the Text and see if it be not . I appeal from unwarie Prejudices , unto Common sense . But of this , as I have spoken somewhat in my Printed Letters , from Page the 99 th . to Page the 106. So I have discoursed more fully ( of it , ) with Persons of a greater Caracter , and of more Integrity and Candour , than our Present Disputer ; wherein , one day , the Reader may receive satisfaction . But for my Antagonist , he thought , This was a Popular Point , and that it would Affect me , and therefore only he Insists upon it , and so often Inculcates it ; and is not this malicious ? why had he not Argued it out ? as I Expected he should , but that 't is much Easier to Exclaim and Calumniate , than to Demonstrate and argue . And now I am come ( and very glad I am , that I am come ) to the fourth thing I promised ; and that is , briefly to state again the Argument I made , and to shew , how little He is in his Reply unto that , who is so Great , in Callumniating , and in Perverting . And the method I will take shall be , First , to lay down the Grounds of the Argument , and then to form it . The Ground I go upon is this , That the Covenant Established by God with Abraham , and with his Seed , in Genesis 17. 7 , 8 , 9. is the Covenant of Grace ; or that Original Grant , and Great Charter , by which Believing Gentiles always did , and do Claim both Heaven and Earth , and all the Promises they have Title to ; As also , that Abraham is The Person By , From , and Vnder whom they Claim ; as being his Seed . If Christ's then Abraham's Seed , and Heir's according to the Promise . In this Covenant , as in all others that are Proper , there is , First , A Promise on the One Part , and then , Secondly , A Restipulation on the Other : A Promise on God's Part ; and then a Restipulation upon Abraham's Part , and upon his Seed's . As for the Promise that God doth make to Abraham , and to his Seed , it is ( Vers. 7 , 8. ) That he will be a God to Abraham , and to his Seed , and will give to Abraham , and to his Seed , &c. And this Promise made to Abraham , in which Almighty God doth give Himself , and all he hath to him , is called by the Apostle the Blessing of Abraham ; of which he says , That it doth Descend on the Gentiles , Gal. 3. As for the Restipulation , which is on the Part of Abraham , and of his Seed , it is ( Vers. 9. ) Thou shalt keep my Covenant Therefore thou and thy Seed ; In which Restipulation , it being the main thing on which I do insist in reference to my Argument , I shall ( in order to the making Clear whatever any wise Relates unto it , and so concerns our present purpose ) Particularly consider , First , the Nature of the Duty in it , Thou shalt keep my Covenant , and shew what is imported in that Expression . Secondly , I will shew the Propriety of this Duty , that it is a Duty bound on Abraham by this Covenant , as his Proper Duty , in Reference to it , and to the Blessing in it . Thirdly , I will demonstrate , That the subjects in this Restipulation and Duty , or the Persons upon whom the Duty and Incumbence is bound , are Abraham and his Seed , and that Abraham's Seed is , Principally , the Believing Gentiles . As for the Nature of the Duty , or what is meant by Keeping of the Covenant . It was , at Last , Agreed between us ( and I in my Argument , Fol. 132. 133. Abundantly have Proved ) that to keep Gods Covenant , which is the Duty injoyned , is to keep the Sign of Gods Covenant ; And it must be Granted Also , that to keep the Sign , is , for him that keeps it , not only to wear that Sign himself , but to put it upon all His , in Token , that as he Himself , so that All he owns , is God's . This I proved in my First Letter , from Pag. 16. to Pag. 23. and Confirmed in my Advertisement ; to which I Add now another Consideration to make it further manifest ; namely , that in the Covenant , ( and the Covenant for Substance is but one and the same ) whereas God is pleased to say in Genesis , 17. I will be a God to thee and thy Seed , and will give to thee and thy Seed , &c. And therefore thou and thy Seed shall keep my Covenant , and to keep his Covenant , is to keep the Sign of his Covenant . I say , whereas he speaks so in Genesis , 17. he saith in Jer. 31. 17. ( where he Repeats the same Covenant , ) I will be their God , and they s●all be my People ; what in Genesis is expressed by their keeping of the Covenant or Sign , is in Jeremy Expressed , by their being Gods Propriety , or own : So that , these are Equivalent Terms ; and the keeping of the Covenant of God ( or his Sign , ) is only to denote the Propriety that those who are in Covenant with God do All Acknowledge , All Own that he hath in them , and in All theirs . And thus it was Interpr●ted to Abraham ; who was not only to be Circumcised Himself , but to see that all his Males , Old and Young were Circumcised ; and in his Males , who only were Actually Circumcised , and only Capable of being so , the Females also were Reputed Included . For ( as I said in my former Discourse ) as the Sign was directly given Only to the Males , so the Promise also in Terms , was only to the Males , Abraham and Isaack ; but then , as the Females were Included in the Males in the Covenant ( for who will deny That ? ) so , by like Reason , they were included also in the Sign . It is but Reason that Concludes the Former , and the same Reason will Conclude the Latter . Besides , who will say the Females were Excluded the Passover ? were they not of the Congregation of the Lord , and Members of the Families , or Houses , in which the Passover was Eaten , and by which ? are they Excluded any where ? And is it not plainly intimated both by Maimonides and by other Rabbins , that even they also did Celebrate that Feast ; but yet , none Uncircumcised might . Well then , the Duty bound upon Abraham , and upon his Seed by the Covenant , is to keep the Covenant or Sign , by wearing of it themselves , and by putting of it upon All Theirs , in Token of Gods Propriety . The Next Thing is , to shew that this Duty which is bound upon Abraham , and upon his Seed , by the Covenant , is the proper Duty of the Covenant . And what can be more plain than that it is , seeing , First , It is bound upon them in Reference to the Promise , as a Consequence of it ; I will be a God to thee and thy Seed , and I will give to thee and thy Seed ; There is the PROMISE : Thou shalt keep my Covenant THEREFORE , thou and thy Seed ; There is the Consequent DUTY . And 't is the only Duty mentioned , as Required by God by way of Restipulation . And indeed , Secondly , it is called Keeping of the Covenant , and therefore , must needs be bound upon them by vertue of the Covenant , as the Proper Duty and Incumbence of it . In fine , it is most highly reasonable that it should be so ; For as God in this Covenant Solemnly , by Promise and by Oath , doth give Himself and All His to Abraham , and to his Seed ; Is it not most Fit , most Proper , that , by way of Correspondence , Abraham and his Seed should Solemnly , ( and that is by some Open and External Rite , and Act , and such an Act and Rite , Signing is , ) give up themselves and Theirs again to God ? And here , by the way , it is Observable ; That , seeing the Command to keep the Covenant , is lay'd upon Abraham , and upon his Seed ; and seeing keeping of the Covenant is keeping of the Sign of it , in Token of God's Propriety ; it follows , That putting of the Sign on Children , and on Servants , is not done , at least not Principally , by vertue of any Title , Right , or Priviledge which these Children , or Servants have , by vertue of their own immediate being in the Covenant ; but it is done , in Consequence of the Duty and Incumbence under which the Parents and Masters are , by vertue of the Covenant in which they do Restipulate , and so , take on them this Duty . As for the subjects in the Covenant , or Those on whom the Duty and Incumbence in it is bound , which is the Third thing to be Demonstrated , they are Abraham and his seed , or Abraham and Isaac ; and in Isaac , Christ mystical , or the Believing Gentiles , Abraham's Spiritual Seed . And that Christ Mystical , or Christ and Believing Gentiles are Intended principally , by the Seed ; I manifested in my First Letter , ( P. 24. 25. ) in my Second Letter ( from P. 128. to 132. ) and in my Last Letter , from Romans 4 th 13 , 16 , 17 ; which Text doth put it out of all question , that Isaac did not only Typifie and Figure the Believing Gentiles in the manner of his Birth ( as my Adversary would have it only do , ) but that he did also stand for them , and Represent them in the Covenant of Promise . And if Isaac Represented the BelievingGentiles , and did stand for them ( as he did ) in the Covenant of Promise , then Certainly whatever Duty by virtue of that Covenant , was Bound upon him , That very Duty , by Virtue of the same Covenant , was also Bound upon them ; Else , how could he stand for them and Represent them in it ! This Interpretation of that Text is so plain , so Evident , that even my Adversary in his Last Letter ( P. 115. ) says , I well Expounded Romans 4. 13 , 16. 17. ) but what he adds ( viz. ) that I do so to this Purpose , namely to Prove Isaac a Type and Figure of the Believing Gentiles in the way and manner of his Super-natural Birth , to which our Regeneration in Some sort Corresponds . That 's another Falshood , another Impious Fraud , and made on Purpose to deceive his Party ; that when He cannot answer me , he may yet Impose upon them . For that I had no such purpose there as he Insinuates , is plain ; for there I prove , that Isaac Represented the Believing Gentiles , or spiritual seed , not only in the Promise ; but in the Duty and Obligation also , bound upon the seed by vertue of that promise ; and I Appeal unto his own Party , or to any man Else that is of sence in all the World , that will comparehis Letter and mine , if this be not so . This is the Ground on which I state my Argument , which thus I Form. If the Believing Gentiles are under Abraham's Covenant , are Abraham's seed , and are Principally meant in the 17 th . Genesis 9 th . Then , the Believing Gentiles are to keep Gods Covenant : The Consequence is Evident , the Text is Plain for it ; Thou and thy seed shall keep my Covenant . And if to keep God's Covenant there , be to keep the sign of his Covenant , by Wearing of it themselves , and putting it on all theirs , in Token of Gods Propriety ; Then if believing Gentiles be to keep God's Covenant , they are to keep the Sign of it , by wearing of it themselves , and putting it on all theirs , in token of Gods Propriety , and Title : ( Themselves must be signed , and , all theirs also must be signed . ) Now , the Believing Gentiles are under Abraham's Covenant , are Abraham's Seed , and are Principally Meant and Intended in Genesis 17.9 . as I have proved ; and to keep Gods Covenant there , is to keep the Sign of God's Covenant , by wearing of it themselves , and putting it on All Theirs , in Token of God's Propriety in them , and Title to them , as I have also proved before ; and therefore the believing Gentiles are to keep God's Covenant , God's sign , by wearing it themselves , and Putting it on all theirs , in Token of Gods Propriety in them , and Title to them ; which Sign must be , either Baptism , or Circumcision , or some other Sign . But for the greater Elucidation , I will break the Argument abroad , into shorter Sillogismes . Abraham's seed must keep God's Covenant ; the believing Gentiles are Abraham's Seed ; Therefore the believing Gentiles must keep God's Covenant . To keep God's Covenant is to keep the Sign of it ; the Believing Gentiles must keep God's Covenant ; Therefore the Believing Gentiles must keep the Sign of it . To keep the Sign of God's Covenant , is to wear it themselves , and to put it upon all theirs , in Token of God's Propriety in them , and Title to them ; the Believing Gentiles are to keep the Sign of God's Covenant ; Therefore the Believing Gentiles are to wear it Themselves , and to put it upon all Theirs , in Token of God's Propriety in them , and Title to them . Abraham's Seed must keep the Covenant , and to keep the Covenant is to keep the Sign ; Thou shalt keep my Covenant therefore THOU and thy SEED . A Sign of the Covenant then , there must be in the time of the Seed ; Else , how shall the Seed keep it ? they cannot keep the Sign of the Covenant , if the Covenant have no Sign . Some Sign then the Believing Gentiles , which are the Seed , must keep , by wearing it themselves , and putting it on All Theirs ; and if any , Let this Disputer tell ( as I said ) whither it shall be Baptism , or Circumcision , or what ; for I need to go no further . Only here , as we go along , it may not be Unfit , in Order to the Preventing of further Calumny , to Observe , that when I speak in Reference to a Sign , of taking it themselves , and putting it on All Theirs , I mean nothing but their being Signed themselves , and their seeing that All Theirs be also Signed ; without Considering here , or intending to Consider , who is the Minister of the Sign : But only who is the Subject . This is my Argument , which in my Letter I did lay on four Propositions . First , That the Covenant or Blessing of Abraham , which is the Promise of the Spirit , is that Covenant of God , under which Believing Gentiles , the Spiritual Seed of Abraham , Are : and is the Blessing that doth Descend on the Gentiles . Secondly , That All the Seed of Abraham , that hath the Benefit and Advantage , of the Covenant and Blessing of Abraham , is under Equal Obligation , to the Duty and Incumbence of that Covenant , of that Blessing , as Abraham himself . Thirdly , That the Duty or Incumbence arising from the Covenant , or Blessing made to Abraham , is , That , in Token of his Dedication of himself , and of All his unto God , he should take himself , and should put upon All His , the Sign of the Covenant : which is the Mark and Sign of God. Fourthly , That from Abraham's Dedication of himself , and of All his unto God , there ariseth a Distinction of Holiness , into Internal and External , Absolute and Relative ; and that This Distinction is Evangelical . From these Grounds I drew the former Conclusion : and you may take the Argument from them Briefly , Thus. The Blessing doth descend upon the Believing Gentiles , and therefore the Proper Duty of that Blessing doth Descend also : and this is the Proper Duty of that Blessing , to see that both themselves , and all theirs be Signed , in Token of God's Propriety : and the Believer , that gives himself sincerely , is Internally Holy : and those that are given by him are Externally so . 'T is you see in the former four Propositions , ( which even my Adversary himself doth also Acknowledge , Pag. 25. ) that the main strength of my Argument for Infants Baptism Consists : and yet , it is Plain , that , hitherto , there is no need of any Criticism , much less of Exactness of Criticism , and least of all , of Exactness of Criticism as a Part of Humane Learning : either to Conceive , or to make it : But as it is , I pray you let us take a View of his Reply unto it ; Comparing what I say for Infants Baptism , with what he Answers to That I say . But before we do so , give me Leave to tell you , that his way of Replying thrusts into my Thoughts a Story I have Read long ago in Keckerman , ( and I hope I may be Pardoned if I shall tell one Story , when he does many ) It is , that a Certain Respondent being Non-plust by his Opponent , and Unable to Conceive any Sensible Answer to return to him , makes use of two Nonsensical , but strong words , to Chouse him . If ( says he ) Mr. Opponent you do take it Archepadial●ter , I grant it ; But if Reflexive , I deny it : That is , if you take it Nonsensicaly one way , I grant it ; if you take it Nonsensicaly another way , I deny it : and thus I take it , my Respondent deals with me ; and he may be sure , and I believe he knows it , that I have not been the only Person who have said so of him , on this Occasion . I hope , you will not think I go about to Abuse him , it is the very Truth I tell you ; for what Distinct , what Proper Sence is there in what he says in Answer ? or what Application of it can be made to either Proposition ? which yet , he would be thought to Reply unto ; but , inded doth only Elude : for , in Answer to the several four forementioned Propositions , he speaks Thus. In your first Proposition , I only allow the Spiritual Essence of the Covenant to Descend upon Believing Gentiles ; but that the Additaments and Appendages being variable things , and separable from it , do not necessarily descend with it I have Elsewhere at Large Evinced unto you . Here he should have told us , what is the Essence , what the Spiritual Essence of the Covenant , and what the Additaments , and should have Applyed it . In your Second Proposition , I Allow that the Seed of Believing Gentiles that have the benefit of Abraham's Covenant , and to whom it is made , are under an Equal Obligation unto those Proper Duties and Services NOW required of them , as Abraham was Himself ; Understanding it of the Adult Believing Off-Spring , and not the Infants of Believing Gentiles . My Second Proposition speaks of the Seed of Abraham , ( viz. ) the Believing Gentiles : his Answer of their Children only . In your Third Proposition , I Allow that the Believing Gentiles are Obliged to Dedicate themselves and all that is theirs to God , as Abraham was . But in as much as there is a double Dedication , the one by Baptism , and the other by Religious Education and fervent Supplication , this Latter Dedication I Allow ; the Former as it Respects our Infant Seed , for the Reasons I have Elsewhere given you I deny . I say there , that Signing is the Proper Duty of the Covenant ; what is This to That ? In your fourth Proposition concerning a twofold Holiness , External and Internal , Absolute and Relative , arising from the Covenant , though I grant that so it was under the former Administration , yet I have Elsewhere proved that as for any External or Relative Holiness then Arising from the Covenant , it is now Abolished . And as I have already also demonstrated that the first of Cor. 7. 14. doth not at all prove the Continuation thereof in the Gospel-Day , so neither is there any other Scripture that I know of , that can be Pertinently Alledged , for the Justification of such a Notion . Though I grant that there is an External and Internal Holyness now arising among Gentile Professors , the Latter from the Covenant , the Former from a meer Pretension to it . You see his demonstrations ( as he calls 'em ) His Proofs which should be Here , are all Elsewhere . But what if they were here ? What in all This is to the Business in hand ? for if the Promise or Blessing of Abraham do descend upon his Seed , the Believing Gentiles ; and the Proper Duty of that Promise or Blessing ( which Descends ) doth also Descend ; and to be Signed themselves , and to see that all theirs be Signed also , in Token of Gods Propriety and Title , is That Proper Duty : then let him Talk Of Spiritual Essence that doth Descend , and of Appendages that do not ; of Proper Duties and Services now required of them , understanding it of Adult Believing Off-spring , and not the Infant Seed of Believing Gentiles ; and that the Dedication must be by Religions Education and Supplication , not by Baptism . I say , let him talk in this fashion as long , as long as he lives : it will certainly follow for all That ; that the Proper Duty Now Requir'd of Believing Gentiles , is to sign themselves , and t o see that All theirs ( their Children also ) are signed ; which as I said , must either be with Baptism , or with Circumcision , or with some other sign ; Let him tell which , or what . For Mark it , shall the Blessing descend , and not the Proper Duty of that Blessing ? Is not to keep the Covenant , as much a Duty Bound upon the Seed , as the Promise , a Blessing made to it ? Ay! is not Thou shalt keep my Covenant therefore thou and thy Seed , as Plainly said , as I will be a God to Thee and to thy Seed , and will give to Th●e and to thy Seed ? And if to keep the Covenant be , ( as it is agreed to be ) to keep the Sign , Let him distinguish as he will , ( with Spiritual Essence , and Appendages ; with Proper Duty now , and then ; with Dedication by Religious Education , and by Baptism . That is , with Archepodialiter and Reflexive : Certainly , to keep the Sign , is as much the Proper Duty of the Seed , and as much bound upon it , and All as fast , as the Promise it self is made unto it : And if the Gentiles that Believe , are ( as I have proved , and as the Apostle says they are ) That Seed ; Then , to keep the Sign , is as much the Proper Duty of the Gentiles , that Believe , and as much bound on them , and All as Fast , as the Promise and Blessing there , is made unto them . And this is not only high Reason , but God's Express WILL : Thou shalt keep my Covenant Therefore thou and thy Seed . It is God's Mind , therefore it is to be done : and that this is a proper way of Arguing , himself says , Pag. 27. You may think it is impossible to speak more Plainly , and more closely to any Point , than here I have to this ; and that certainly the 17 th of Genesis 9 th . is very much to purpose , as to an Obligation upon Gentile Believers or Abraham's seed , with Reference to the keeping of some sign , and in the last Result , to the keeping of Baptism ; and happily you will think there needs no more than what is said already , to make it manifest , and beyond Dispute . But Sir , if these are your thoughts , they are not my Adversaries ; he tells me plainly , that if I will find a Rule as he spakes ) in Genesis 17. or ( as my self do word it , ) If I will find any Obligation there upon believing Gentiles to keep the sign , in the way I have mentioned ; it will be incumbent on me to prove , First ; my three Partys ( as he calls them ) in the Covenant there mentioned . Secondly , my two signs ; Thirdly , that Abraham Represented the Carnall seed only in Circumcision , and Isaac , the spiritual seed in Baptism . ) I know it must exceedingly surprize you , to see me put on three new issues ; Especially , seeing in his fifth Letter ( P. 71. ) All was fairly and Candidly Agreed ( for so he speaks , ) to depend on two others , ( viz ) the Duty and the Subjects ; And seeing also , he might as well have put me upon Proving that the POPE is Antichrist , that the Earth is a Planet , or that there is a world in the Moon , as on Proving the Points he Mentions ; so little they are to the purpose . For , whither three Partys are in the Covenant , or but two Provided Abraham's seed be included in one of them , and that seed be Believing Gentiles : and though but one sign be spoken of Determinately and Particularly , and no more , and that one be Circumcision ; Provided Genesis 17. 9. be understood of Signing generally : and though Abraham Represented not the Carnall seed only in Circumcision , nor Isaac the Believing Gentiles at all in Baptism , seeing he was never Baptised : Yet , if Isaac Represented the believing Gentiles in the Covenant , namely , in the Promise verse the 7 th . and 8 th . and in the Obligation and Incumbence verse 9 th . Though he did not Represent them ( as Certainly he did not ) in Baptism ; ( yet ) It will as clearly follow , That the Obligation and Incumbence which was Bound on Isaac verse the 9 th . as He Represented the Beli●ving Gentiles , was , in him , in that verse bound on most fast upon them ; As , that the Promise and blessing which in verses 7. 8. was made to him , was in those Verses , in him , made and Confirmed also unto them ; and if that Obligation and Incumbence be to keep the Covenant , and to keep the Covenant be to keep the sign ; they must as surely keep the sign , by vertue of that Covenant ; as , by vertue of it , hope for the Blessing . The Duty is as much Bound on the seed , as , the Promise is made to it ; Thou shalt keep my Covenant therefore thou and thy seed . This ( I must tell him again ) is as Plainly said as , I will be a God to thee and to thy Seed , and give to thee and to thy Seed ; and the same Seed is under the Obligation , that is within the Promise . These are not things that are barely said , but are Abundantly proved before , and Evident in the Text. I know he says ( P. 50 ) that as to what concerns the Obligation , there is nothing in the whole 17 th of Genesis but what relates to Abraham and his Natural Family ony , &c. God only then designing to signifie unto Abraham together with his Natural seed and Family , what was their Present Duty under the Then Present Administration ) And that God did signifie their Present Duty under that Administration is beyond dispute ; for therefore he Instituted Circumcision , as that Duty . But that in that whole Chapter He should signify nothing as Duty and Incumbence , but with Reference only unto Abraham and to his natural seed and Family , can no more be said , than that he Signified nothing there as a blessing promise and priviledge , but unto Abraham and to his Natural Seed and Family , only . For , the same persons , plainly , are in the Duty and Incumbence , that are in the blessing an d promise , I will be a God to thee and to thy Seed ; I will give to thee and to thy Seed ; and therefore thou and thy Seed shall keep my Covenant . And who shall be believed ? the Apostle that said , that that seed is Christ , Christ Mysticall ; or this Disputer that saith , no seed is meant there , but the Natural Seed and Family . But shall the Seed indeed be within the promise and blessing , and not under the Duty and Obligation ? when yet the same Covenant , and God in the same Continued speech , and to the same Persons under the same Denomination , ( viz. Abraham and his Seed ) doth both bind on the Duty and make the Promise : who , but such a Tender man as This is will dare to say , that one must still abide , and the other be lay'd aside ; that we may take the blessing but leave the Duty ? Certainly they that will not look to the Old Testament , for new Testament Dutys , must not Look to the Old Testament , for new Testament Priviledges . We must not claim by the Old Testament Promise and blessing , if we will not be under the proper Duty and service , of that promise and blessing . But to Return to his three Points , of which he says , it is Incumbent upon me to prove them , if I will find believing Gentiles any wise concerned in the 17 tth . of Genesis , with Reference to Signing ; the First is , my three Partys ; the Second my two signs ; the Third , Abraham's standing for the Carnal seed in Circumcision , and Isaac's for the Spiritual in Baptism . ) To the First , that the Covenant is Tripartite ; though still I say as I have said already , that , as to my Argument , I need not stand thereon ; yet , it is Evident enough , from what I urged in my last Letter , ( P. 155. 156. ) to which I Expect a distinct Answer . And indeed , the three Partys are Distinctly Noted , and are God , Abraham and Abraham's Seed ; for first , the Covenant is made between God , and Abraham , singly and separately , in his own person , Genesis 17. 2 , 4 , 5 , 6. But then , in verses 7 , 8 , 9. Abraham's Seed is taken in as well as Abraham's self ; and so , the the Covenant , which , had it been only between God and Abraham , would have been but Bipartite ; Now , another party being taken in or Added , Namely , Abraham's seed ; becomes Tripartite . To this , His answer is in the Sixth Letter , in which he glorys as Unanswered ; and there he says , ( P. 121. ) that there was a Covenant Between God the Father and Christ , and after that a Covenant taking in all his seed , called the Covenant of Grace , and ( says he ) doth that make it Tripartite ? are not Christ and Believers considered as one Party ? ) you see how Theologically and how Divine-like he speaks ( if this be he that speaks and not some Supervisor ) as if the Covenant of Redemption , which yet ( to Note it by the by ) is never called , in Express Terms , a Covenant , in all the Scripture ; as if that Covenant were the same ( Covenant ) with the Covenant of Grace , and that what passed Between God the Father and the Son before the Worlds were , was the very same with what passed between God and Abraham and his seed , in time . The Covenant of Redemption indeed was Bipartite , it was between God and Christ only : But the Covenant of Grace is Tripartite , between God , Abraham , and Abraham's seed or Christ , for Isaac the seed , is Christ. In the Covenant of Redemption are but two named , but in this Covenant of Grace are three Partys . But on this , as being a Logomachy and strife about words , I do not much Insist . The second Point to be proved , is , ( he says ) my two signs . And that Baptism and Circumcision are two signs , is not hard to be proved ; But doubtless , That is not his meaning ; he hath the Confidence to say , That I do make two signs , not only under the two administrations , but Two Determinate Particular signs in Genesis 17. namely , Baptism in the 9 th verse , which says , ( but falsly , ) I call The sign ; and Circumcision in the 10 th for saith he ( P. 80. ) thus Runs your own Paraphrase upon the words ; therefore thou Abraham and thy seed Isaac in the Letter and Spirit , shall keep the sign of my Covenant , that is , both he and they , and thou also must be Baptised . ( P. 114 ) he says ; But say you though Isaac was Circumcised , and Ishmael too , yet there are two signs in that Text Circumcision and Baptism . ) And ( P. 115. ) He says , But that there is any such sign as Baptism in Genesis 17 th . and that Isaac was signed by it as a Type or Figure of the Gentile Believers ( as you now seem to Affirm , and your Paraphrase Imports ) I deny &c. ) You Sir , who have Perused my Letters , know very well how false and how Imposturous an Imputation this is ; and Bad is that Cause , which cannot be upheld but with Impostures , Lyes , and Forgeries . But ( for the Rectifying of others , who happily have not seen those Letters , and who , otherwise , may be too Credulous to this Inventor , ) I must say , I was so far from Affirming any thing of any Tendency to what he Impudently fastens upon me in the former Passages , that I never once thought it ; I only Affirmed , that Isaac ( Abraham's Seed ) did Represent and stand for Believing Gentiles in the Covenant , both as to the Promise and Blessing given to them and to the Duty and Incumbence put upon them ; This I did say , and but this ; and this , Let him Confute it if he can . Nor did I ever say , that there were two Determinate and Particular Signs , namely , Circumcision and Baptism , either Instituted , or immediately intended in the Seventeenth of Genesis ; I said , that in the Seventeenth of Genesis , there was a double Obligation , namely , First , a more General One , Verse the Ninth , imposed upon Abraham and upon his Seed , ( viz. ) Isaac in the Spirit Principally ; and that was in General Terms to keep the Covenant ; and to keep the Covenant , is to keep the sign of the Covenant , which I said , must be understood Generally , for keeping the Covenant in the sign of it , whatever the sign at any time be : and not Particularly and Determinately , for keeping of it Immediately in Circumcision or in Baptism , or in any other Particular Sign . Secondly , the Particular Obligation is in Verse the Tenth , and This is laid upon Abraham and his Natural Family , but not , in Terms , upon Abraham's Seed : and it is an Obligation unto Circumcision : This being the Particular Sign of the Covenant for That Administration of it . But to this he tells me , ( Pag. 58. ) You tax me ( and I believe by this , you see that I had reason to tax him ) for a bold Abuse in saying , that you intimate that Baptism is immediately intended in the Ninth Verse of Genesis , Seventeenth . Mark your own word , not Instituted , but Intended : whence I Argue , if Baptism be neither there Instituted nor Intended , if it be not in the Letter , nor Intention of that Text , it is not there at All. Here this Wyre-drawing man , instead of giving Satisfaction to my first Taxation ( as he calls it ) shamelesly incurs a second ; for his perversion of my words , in what he says , is so Notorious , that truly it was for Pitties sake I passed it over in my last Letter , without a Reply ; and yet he Tryumphs in it , that This was never Answered . I said , and do say , that Baptism is not immediately intended in the Seventeenth of Genesis , Ninth , and that the Sense of that Verse is General and indeterminate ; whereas , if Baptism , or Circumcision either , were immediately intended , it must have been Determinate and Particular , not speaking ( as it doth ) of Signing in General , but of signing with This or That Particular Sign , which it doth not immediately . But I pray you Sir , Observe here his Extraordinary Skill in making of Arguments , for thus he forms His : If Baptism be neither Instituted nor Intended in the Text , ( He should have said immediately intended , for so I did : ) and again , If Baptism be neither in the Letter nor in the Intention ( for so he varies again , to Tenter it unto his Purpose , for I never said so . ) What then ? then it is not at all there ; well concluded : If it be not at all there , it is not at all there . I said , it is not Immediately intended ; This he Reports ; ( if it be not in the Letter nor in the Intention , ) and that you will say , is very wisely said of him ; As if the Letter and the Intention were Opposites , and that That were not in the Letter of a Text , which is intended in it ; nor That intended in a Text , which is in the Letter of it ; whereas all other men , but he , do think that That is intended in a Text , which is the Sense of it ; and that to be intended is no more than to be meant . And may not that be mediately , I do not say Remotely , as he doth , to make a Quibble upon it ( Ay , Remotely enough ) may not that be mediately meant and intended , which is not so immediately ? and that Secondarily , which is not so Primarily ? Yes , doubtless . And So all Particular Instances are intended and meant in General Propositions ; not Immediately and Primarily , for so the Sense is only General , Else the Proposition were not so ; but Secondarily and Mediately . And thus Baptism may be intended in the Seventeenth of Genesis Ninth , Thou shalt keep my Covenant , my Sign , Thou and thy Seed : not immediately , for so the Sence is but General and Indeterminate , God not having yet Discovered in what Particular Sign or Covenant , either Abraham , or his Seed should keep it ; but it may be mediately intended , as it is a Particular Sign of the Covenant . I do not say , that the Sign of the Covenant must be kept generally and indeterminately ; but I say , that those words Verse the Ninth . Thou shalt keep my Covenant ( or my Sign ) therefore , thou and thy Seed . ) must be understood Generally , and Indeterminately . But though the Sense be General and Indeterminate in the Ninth Verse , both as to Abraham and to his Seed , yet in the Tenth it is determined , as to Abraham and to his Natural Family ; though not as to his Spiritual Seed . And if Determined but in the Tenth , it was not yet Determined in the Ninth . I thought once to have said no more upon this Particular , than what I had before ; my meaning and intention in it being so Perspicuous , to Prudent and Understanding Readers ; and his Absurdity and Grosness in Opposing it , so Plain and Manifest . But the Opinion of the Many , with whom the Last word is always a sufficient Answer , hath made it Necessary that I should say more . And therefore , once for All , to put my meaning out of Doubt ( if it can be yet in Any , ) I will here a little further Illustrate it . And to this Purpose ; it having pleased God to say in the 17 th . of Genesis , 9. Thou shalt keep my Covenant therefore , thou and thy Seed ; Understanding , by keeping the Covenant a keeping the Sign ; Let us suppose he should have added , in the Tenth Verse ; Circumcision is the Covenant or Sign which thou Abraham shalt keep , and Baptism the Conant or Sign thy Seed shall keep . Would it not in this Case , be very Evident that keeping of the Covenant or Sign in the Ninth Verse , must be understood but Generally , and Indeterminately , not , as yet for a keeping either of Circumcision , or of Baptism in Particular , but Generally keeping Gods Sign be it what it will , when he shall Please to institute it . Now as God hath said , Thu shalt keep my Covenant therefore , thou and thy Seed in the Ninth Verse , so he hath said PARTITIVELY , This is the Covenant that thou shalt keep , for so the Seventy render it ; or , That YOU shall keep , ( Distinguishing YOU from thy SEED ) for so the Hebrew . But though he say what Covenant , or Sign it was that Abraham himself and his Present Family should keep , he leaves unsaid , as not proper yet to say , what Sign or Covenant the Spiritual Seed of Abraham should keep ; for that Seed being yet Un-born , it was but Reason that the Covenant or Sign it was to keep , should not yet be Instituted . Ishmael was at the Institution of Circumcision , Isaac was not there . Ishmael that stood for the Natural Family , He was there ; Isaac that stood for the Spiritual Family , was then Vn-born ; and this Timing of the Institution , of Circumcision , as Inoted before , should be insisted upon ; it signifies much . But , in Regard my Adversary will be Apt to tell me , that the case I put is but supposition , and one may suppose any thing ; I shall therefore take the Text as it Lyes , and only ask him two or three Questions , to which I do Expect Direct and Categoricall Answers . The First is , whither Circumcision were Actually Instituted in the 9 th . verse ? for if it was not , ( as indeed it was not , for it was not Instituted but in the 10 th . ) then certainly to keep the Covenant in verse 9. could not be Determinately to keep Circumcision . I ask him again , If this proposition , Circumcision is Gods Covenant , or Gods Sign , be an Identick proposition , and do signify no more , than that Circumcision is Circumcision ? for if he say it signifies more ( as I should think he will , ) then the Term Covenant or Sign , in it , must signify Generally and Largely . In fine , I would Ask him if when it Pleased God to say , this is my Covenant which you shall keep , every man Child among you shall be circumcised , He then said no more than what he had before in verse the 9 th . thou Shalt keep my Covenant therefore , thou and thy Seed ? For if God do say no more , or no other in verse 10. than he had said before in verse 9. then he saith but the same again ; But if he do say other , or more , ( as undoubtedly he does , for now and not before , he tells what the Covenant is , ) then keeping of the Covenant verse the 9 th . must be understood but generally ; as certainly it must , and I have Evincedit must ; in some measure in my First Letter ( P. 25 , 26 , 27. ) but more expressly , in my Second ; from ( P. 85. to 91. ) and most fully in my Last , from ( P. 150. to 154. ) In these Places you will see the Vanity of his Boast ( P. 62. ) ( viz. ) that the sence cannot be General and Indeterminate , for a General Indeterminate sence is no sence . ) Thus , General and Appellative Expressions are Nonsensicall to this man , and ( owe no man any thing but to Love one another , ) at this Rate , shall signifie nothing ; ( as indeed , it seemeth not to signifie much with Him ; because it is not said Owe not James , Peter , John , or Paul , but ( owe no man , ) nothing but Love. And so much for his two signs ; ) a Fiction of his Own , which he would fasten on me ; whereas I never spoke , or thought of two particular signs , as Actually Instituted in the 17 th . of Genesis , but only of signing Generally , spoken of verse 9. and of a Particular sign instituted In verse the 10 th ; Thus I spoke , and still speak ; which no more doth signifie two signs , than when one shall say , ( God made man a Reasonable Creature , and Peter is a man , ) He speaks of two men ; of one in the former proposition , and of another in the Latter . As to the Third Point which he would put me upon , which is to Prove , That Abraham Represented the Carnal Seed only in Circumcision , and Isaac the Spiritual Seed in Baptism ) I have spoken abundantly what my sense is , as to the former , already : and , as to the latter , I have also already shewed it a Calumny as to the Implication that Isaac was Baptised , and in Baptism was a Type . But though he was not a Representative or Figure of the Spiritual Seed of Abraham , the believing Gentiles , in Baptism ; seeing he never was Baptised ; yet that he was a Representative of them in the Covenant of Promise , and that as well in the Duty and obligation , as in the Priviledge and Blessing of it , is , I think , by this , beyond all Dispute . But of all this I have said enough before ; Isaac was not a Representative of the Believing Gentiles in Baptism , but in the Covenant . As to the 1 Cor 7. 14. from which I prove there is an External Relative holiness under the Gospel , as well as an Internal and absolute ; He Roundly tells his Reader ( P. 24. ( for he never told me so before ; ) That as he hath already Demonstrated , it doth not at all prove the Continuation of any External or Relative holiness arising from the Covenant . ) But Sir , you must not be too Easy in Believing of him as to Demonstration , for I Assure you , after what I answered in my First Letter , ( from P. 33. to 49. ) which once you thought beyond Exception , and , I hope , still do , I never Received the least reply in any of his Letters as to That ; and therefore , what he speaks ( P. 24. ) of Demonstration here , It is as what he says of it in many other Places , and with Reference to many other Particulars ( viz. ) But a Vision of his too much heated fancy , and a Popular charm . The world must know that he hath done great things some where , but he cannot tell where himself . Not that I would have you think too Confidently , that here he is Catcht ; for though he have Affirmed , as you may see he hath , that he has already Demonstrated , when Indeed he has not ; you must not presently believe he cannot make it out : for this , as Difficult as you or I would think it ; It is an Easie Atchivement to a man of his Performance . He that can find a sign in Genesis 17. 9 , as implyed in the sence , ( for so he speaks P. 105. ) when yet himself says , the Text mentions no sign at all or gives the least hint of any ; He I say that can Affirm , the Text Mentions no sign at all , nor gives the least hint of any , and yet can Interpret what he sayes , ( as he does , ) that there is no such Term , or a Syllable of that sound in the Text ; that is he that can say a thing is in the sence of the Text , that is neither mentioned , nor Hinted in the Least , in the Terms of it ; He may say what he will ; you must not think to hold him ; if you think you have Him fast in the very Terms , he will give you the slip by a Syllable of the sound ; and salve his Contradictions with Nonsense . To be Mentioned and Hinted , which ( with all others ) is , to be Express'd and Imply'd in a Text ; by this Interpreter , shall be understood of Sounds , and not of Senses , Ay , though it be said , no Mention nor hint of any sign ; And he that says ( any sign ) cannot be understood to mean the sound ( sign . ) The Mention of the 1 Cor. 7. 14 ; Reminds me of his Amazement , ( P. 128. ) for he is often Amazed ; Amazed much he was , at my Exposition of Genesis 17. 9. 10. and now again Amazed almost as much , at my Interpretation of Rom. 4. in my Argument ( from P. 166. to 168. ) And indeed , nothing but a Mazement can Excuse his great mistakes ; as , that I should say the Reward to Abraham was Personal and Earthly , and was of Canaan only ; and that my Expressions have a sound that is Harsh and dissonant to Rom. 4. and 4. ) My design in Touching on this Text , was only to Evince that Abraham's Receiving Circumcision as a Seal of the Righteousness by Faith ( which he had urged , was nothing Contradictory to what I said Concerning His standing with Ishmael , and the Rest of the Family Gen. 17. 10. in the Business of Circumcision ; how that they stood for and Represented there the whole natural Houshold . That Canaan was the Reward of Abraham's Faith , who but such a Sophister , dares soberly to Deny it ? the Text is plain for it . Genesis 15. 17. But that Heaven also was not his Reward , I did not say ; no more then the Text doth , which though in the Letter it doth but Mention Canaan , yet surely , it did not Exclude Heaven . And as for the Danger , and Dissonancy in my Expressions to Romans 4. 4. I ask him ; was not the Reward given to Abraham , for his Believing ? How else was it that his Faith was Accounted unto him for Righteousness ? for though the Reward was Infinitely much Superior to any Desert of his Faith , and was a Thing that God in Justice , was no ways Oblig'd to make ; yet a Reward it was , and a Reward ( in the very Idea and Notion of it ) is of and For something : A Reward it was , but a Reward of Grace , not of Debt ; God gave it as a Gratuity , for what Abraham did ; but Abraham could not have Demanded it as his due , or a Debt . After this He tells me ( P. 129. ) that all that follows to the close ( namely , in my last Letter from P. 169. to the End . ) is but strife about words ; In which he finds not any thing but what doth Nauseate . ) But you Sir , will find a Vindication in it of that ( But ) incerted in my Paraphrase ; and also a Demonstration in it that ( ye ) in Genesis 17. 10. even from his own Concessions , cannot be understood of Abraham and that his Seed which is in verse the 9 th . but must be meant of Abraham Ishmael , and the Rest of the Then Present Family ; and Consequently , that Circumcision was not then Enjoyned on the Seed as it stands in the 9 th verse , for the Believing Gentiles ; but only on the Natural Family ; which was the Main thing to be Proved . I do not know I have omitted any thing of Moment , ( for his Scoffs , Jears , Gibes , &c. are of none ) among his Reflections : no , nor any thing in His Last Letter , that is to the purpose ; Except a Sophister will think I should consider his Logick ( P. 120. ) and , because Stierius and Sanderson , and indeed other Logicians , Generally , do say , ( and he must be a very Mean One that doth not know so much , ) that Members of a Division must be Opposite ; Meaning not properly , that they must be Enemies ; but that they must not Interfere and be Coincident ; That therefore , it must be concluded , That All Distinction is Opposition ; that Disparates are Opposites ; and that God , Abraham , and his Seed , cou'd not be Distinct Partys , if they were not Opposites , and even Enemies to one Another . But if any think so , I Leave him to the Care of this Apothecary , and to Hellebore . You may be pleas'd to see what I have said in my Argument ( P. 153 , &c. ) as to This. Upon the whole , Sir , you cannot but Observe how Little Reason there is to Trust my Adversary in Citations and how much cause I have to make you and All his Readers this Request , that you never believe that I Affirm , or deny any thing which he , hereafter , though with never so much Confidence shall Report I do , unless you first consult my own Writings , and see it there : And I would also desire of Him , that seeing he is so much given to mistake my Meaning , He would never Report my sence , But in mine own Terms ; and That is but a fair Request . In fine , I am not much Afflicted that my Adversary gave me this Occasion of Writing again on this Subject . I know that Truth , Like silver , will appear the Brighter for being Burnished . The more He presses this Controversy , the more the Subject of it will come in Discourse ; and Discourse , in Time , will Ripen and Mellow Notions in the Minds of Men , which At First , seem hard and Harsh . Nor will his Pious Frauds , His Rayling upon Arguments instead of Answering of them , His unsober Reflecting on His Adversary instead of Arguing with him ; His Base Hints ; or his Direct Scurrillitics , which Even now Dis-serve his cause with Wise and Good-men , Uphold it Long with any . These are mean , Unmanly , and Unchristian Methods , and ( Let him Note it ) never used but in Extremity , and when a Case is Deplor'd ; which His being , I hold it time to End this Trouble From Sir , Your Faithfull Friend and Servant . R. B Bowdon . July 4. 1684 BOOKS Printed for , and Sold by Tho. Simmons at the Prince's Arms in Ludgate-street . THe History of the Old Testament methodized , according to the order and series of Time wherein the several things therein mentioned were transacted . In which the difficult Phrases are paraphrased , the seeming Contradictions reconciled , the Rites and Customs of the Jews , opened and explained : to which is annexed , a short History of the Jewish Affairs , from the End of the Old Testament , to the Birth of our Saviour ; and a Map also added of Canaan and the adjacent Countries , very useful for the understanding of the whole History , by S. Cradock , B.D. fol. The Lives of sundry Eminent Persons in this latter Age , in Two Parts . First , Of Divines , ( viz. ) Mr. Hugh Broughton : Mr. R. Boid : Dr. Twist : Mr. Tho. Wilson : Dr. Sam. Bolton , Mr. Richard Vines , Mr. Richard Blacherhy , Mr. Ralph Robinson , Mr. John Janeway , Mr. John Machia , Dr. Sam. Winter , Mr. Thomas Tregas , Mr. Rich. Mathew , Mr. John Allein , Dr. Staunton , Mr. Samuel Fairclough , Mr. Thomas Wadsworth , Mr. O. Stochton , Mr. T. Gouge . To which are Added , some Remarkable Passages in the Lives and Deaths of divers Eminent Divines in the Church of Scotland : ( viz. ) Mr. John Scringer , Mr. Robert Blair , Mr , And. Stewart , Mr. John Weleb , Mr. Hugh Kennedy , Mr. Robert Brute , Mr. Davidson , and Mr. Patrick Simpson : Together with an Account of several Providences strange and Extraordinary . Secondly , Of Nobility and Gentry of both Sexes , ( viz. ) Mr. Philip Sidney , Sir Charles Coot , Mr. John Lamot , Sir Nath. Barnadiston , Mr. John Rowe , Sir Matthew Hale , Mrs. Mary Hunter , Lady Alice Lucy , Lady Mary Vere , Mrs. Kath. Clark , Countess of Warwick , Mrs. Margaret Baxter , Lady Armine , Lady Langham , and Countess of Suffolk . By S. Clark sometime Pastor of Bennet Finek , London : to which is Added , the Life of the Author . fol. The New Testament of our Lord and Saviour Jesus Christ , with Annotations , Containing First , An Interpretation of all difficult Phrases and words . Secondly , Parallel Scriptures , both as to Matter and Words , to which is Annexed the Harmony of the Gospels . By Samuel Clark , I. f. 4 to . Church History of the Government of Bishops and their Councils abreviated , including the Chief Part of the Government of Christian Princes and Popes , and a True Account of the most Troubling Controversies and Heresies till the Reformation . By Richard Baxter , a Hater of False History . in 4 to . A Treatise of Episcopacy , confuting by Scriptur-Reasons , and the Churches Testimony , that sort of Diocesian Churches , Prelacy and Government , which casteth out the Primitive Church Species , Episcopacy , Ministry and Discipline , and Confound the Christian World by Corruption , Usurpation , Schism and Persecution : meditated in the Year 1640. when the &c. Oath was imposed , written 1671. and lastly published 1680. by the importunity of our Superiors , who demand the Reasons of our Non-Conformity . By Rich. Baxter , in 4 to . Forgetfulness of God the great Plague of Mans Heart , and Consideration of the Principal Means to cure it . By W. D. M.A. once Fellow of King's Colledge Cambridge , in Octavo . Londinum Triumphans : or , An Historical Account of the grand influence the Actions of the City of London haue had upon the Affairs of the Nation , for many Ages past , shewing the Antiquity , Honour , Glory , and Renown of this Famous City , the grounds of the Rights Priviledges and Franchises , the Foundation of the Charter , the improbability of its Forfeiture or Seisure , the Power and Strength of the Citizens , and the several Contests that have been betwixt the Magistracy and Commonalty , Collected from the most Authentick Authors , and illustrated with variety of Remarks , worthy of the perusal of every Citizen . By W. Gouge . Gent. 8● . The Samaritan shewing that many unnecessary Impositions are not the Oyle that must heal the Church , together with the way or means to do it , by a Country Gent. who goes to Common Prayer and not to Meetings in Octavo . The Plea for Children of Believing Parents , for their interest in Abraham's Covenant , their right to Church-Man ship with their Parents , and consequently their Title to Baptism . The cause of Publishing this Discourse after so many Learned men have laboured in this province is declared in the preface to the Reader by Giles Freeman in Octavo . Peaceable resolution of Crioscience touching our present Imposition , wherein Loyalty and Obedience are proposed and setled upon their true foundation in Scripture Reason , and the Constitution of this Kingdom against all Resistance of the present Power , and for compliance with the Laws so far as may be in order to Union with a draught in specimen of a Bill for Accomodation , in Octavo . Moral prognostications , ( 1 ) what shall befall the Church on Earth till their concord , by the restitution of their primitive Purity , Simplicity , Charity . ( 2. ) How that Restitution is like to be made ( if ever ) and what shall besall them henceforth unto the End , in the Golden Age of Love , written by Richard Baxten , when by the King's Commission , we in vain Treated for Concord , 1661. and now publisht in 1680. FINIS . 
A30672	----	Not fear, but love a sermon preached before the governors of the Charity for Relief of Poor Widows and Orphans of Clergy-men, at St. Mary le Bow, on the 7th day of Decemb., 1682 / by Ar. Bury ... Bury, Arthur, 1624-1713. 1683 Approx. 94 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A30672 Wing B6203 ESTC R37172 16263823 ocm 16263823 105166 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30672) Transcribed from: (Early English Books Online ; image set 105166) Images scanned from microfilm: (Early English books, 1641-1700 ; 1089:11) Not fear, but love a sermon preached before the governors of the Charity for Relief of Poor Widows and Orphans of Clergy-men, at St. Mary le Bow, on the 7th day of Decemb., 1682 / by Ar. Bury ... Bury, Arthur, 1624-1713. [4], 48 p. Printed by L. Lichfield ..., Oxford : 1683. Reproduction of original in the Trinity College Library, Cambridge. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Romans X, 15 -- Sermons. God -- Love -- Sermons. Sermons, English -- 17th century. 2006-05 TCP Assigned for keying and markup 2006-12 SPi Global Keyed and coded from ProQuest page images 2007-02 Robyn Anspach Sampled and proofread 2007-02 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Not FEAR , but LOVE . A SERMON PREACHED Before the Governors of the Charity for Relief of poor Widows and Orphans of Clergy-men , at St. Mary le Bow , on the 7 th . day of Decemb. 1682. By Ar. BVRY , DD. Rector of Exon. Coll. Oxon. Ama , & fac quicquid vis . D. Aug. OXFORD , Printed by L. Lichfield , Printer to the University , in the year , 1683. ADVERTISEMENT . THIS following Sermon ( dear Reader ) I send to wait upon the foregoing Treatise , as being thereto both very neer of Kin , and very Serviceable . Neer of Kin , as being a Restorer of Communion with our Lord ; for This laboreth to Restore our Communion with the Father and the Son , to that Full joy which St. John declareth to be the Summ of his message ; as That doth , to Restore our Communion with the Son in his Flesh and Blood , to that Constancy which himself made due to it : And Serviceab'l , not only in casting out the spirit of Fear , which is the common enemy ; but particularly in caling to a more strict account that Self-examination , which , as prescribed , and practised by the best , is the greatest discorager from the Lord's Supper . Here , tht Sermon advanceth beyond the Treatise , denying it so much as adviseabl to a good person , either upon That or any Other occasion . I say , to a good person : For to others I acknowledge the Prophets admonition always necessary , that they search and try their ways , and turn unto the Lord : but for those who have already do'n this necessary work , I see no Reason to be always repeting it . Many exhortations I find encoraging them to rejoice in the Lord alway , but not one to be always tormenting themselvs , with examining their interest in him . This , and another ( no less heterodox ) assertion concerning Repentance , my design invited me to Touch , but my time forbad me to Handl , in any proportion to the need : which defect I have now endeavoured to supply by additional Annotations , wherein I have accounted for such texts as seem to discountenance them . More or Less than this cannot be required : A sound mind cannot acknowledg the Scripture to be the adequate rule of faith and manners , yet fear to appeal to it . But to manage the appeal is not every one's work : it requireth good acquaintance with the Original language , som Academical improvement of the understanding , a Carefuley , a Free Heart , and a Good Key . For the last of these we stand obliged to the great Erasmus , who hath furnished us with This , as the best key to understand mystical Scrpture , that we observ what the speaker aims at . With this key I have unlocked such texts as stood in my way : And I add this to Erasmus's rule , That as every particular word must be unlocked by the Author's aim , as by its proper key ; so must every text , and its particular key ; conform to the Universal Aim of the Gospel , as their Common and Supreme King-key . This then I say and inculcate , and wish the whole Christian world would hear it . As sure as St. John hath proclamed , that this is the design of the Gospel , that our joy may be full ; as sure as St. Paul hath determined , that the Kingdom of Heaven is Righteousness , and Peace , and Joy in the Holy Ghost , &c. so sure it is , that the King-key , wherewith we must unlock every abstruse text of Scripture ; the Test , whereby we must try every Doctrine of Faith or Manners ; the Oracle , which we must consult in all doubts of Conscience ; is this : Whatever will most exalt the Joy of the Wise and Good , is most properly Evangelical , and most certainly True. Were this as generally believed , as throghout the whole New Testament it is plainly declared , how great , how happy a change would it work in the Christian world ! How would it advance both the Honor and Power of the Gospel ! How would it promote both the Joy of the Godly , and the Conversion of the Profane ! How would it exalt the Glory of Gods love trward Us , and the Ardor of Ours towards Him ! Whereas , not to know what spirit we ate of , is the most pernicios Ignorance : It made our Lord's Apostls uncharitabl to the Samaritans , and it still makes his best intentioned disciples Tormentors to Themselvs , and Scare-crows to Others . How serviceabl the discovery may be , God grant Experience may verify , as much as Reason promiseth , beyond what this poor Sermon can express ; which that it may contribute its mite , offers its self and its unvulgar assertions , to thy most deliberate examination . But remember , we appeal from All Human authority , to Divine . Rom. X. 15. How shall they preach except they be sent ? as it is written , How beautiful are the feet of them that preach the Gospel of Peace , and bring glad tidings of good things ! WE shall not now consider these words as Part of an Argument , but as an Entire one . And since an Argument moveth more Gracefully ( perhaps ) from the Consequent to the Antecedent , but more Strongly from the Antecedent to the Consequent ; it will be reasonab'l we should invert the Apostl's order : for so we find a Sorites of three pieces : The Gospel is glad tidings , therefore the Messengers feet are beautiful , therefore no man may preach except he be sent . A Gospel ! A Gospel of Peace ! Glad tidings ! Good things ! How doth the Apost'l travel to bring forth an expression suitab'l ? Such glad tidings of great joy , an host of Angels found worth a jorny from Heaven to bring ; and perhaps for that reason its first Preachers were stiled Angels of their Churches . And their reception was suitab'l both to this title , and those tidings : You received me , saith our Apost'l to the Galatians , as an Angel of God , even as Christ Jesus . — If it had been possibl , you would have pluckt out your own eys , and have given them unto me . And here he saith not much less . How beautiful are what ? the Lips , the Eyes , the Countenances ? yea , the very Feet ! the very feet of Messengers ! the feet of Messengers in those countries , where they must needs be Dirty , bicause naked . The charms of this beauty , like Aaron's ointment , run down from the Face to the very Feet . And for this reason no man may take this high honour to himself , but he that is caled of God , as was Aaron . For as this encoraged our Apost'l in his work , so did it temt popularly ambitios spirits to dubl his task : he must not only Execute his commission , but Assert it : His next words speak him no less troubled with Rivals , than with Persecutors ; and This makes it necessary to urge as in my Text , they must not preach except they be sent . Thus may the order of my Text be inverted , thus may it make a weighty argument , not perhaps so proper to the Apost'ls own design , as to that which hath brought us together . If the beauty of the Preachers descend from their Heads to their very Feet , needs must it descend from the head of the family to its neerest members : and you may justly expect , that from this expression I should take occasion to plead the right of those unhappy widows and orphans , who have nothing left them by their deceased husbands and fathers but their merits to administer . But oh the disappointment ! Our Apost'l , after his so great boast of the Galatians love , quickly complains , Where is the blessedness you spoak of ? And well may we demand , Where is this great beauty that so descends to the very feet ? Hath age withered it to a deformity equal to its youthful loveliness ? Our very eyes are as loathsom as the primitive Preachers very feet were beatiful ; and the deformity descends to our posterity as their only sure inheritance : yea som are so impios as to make God a party with themselvs in the entayl , pretending that Clergy-mens children are equally hated of God and Man , seldom or never attaining , either worth in themselvs , or prosperity in the world . God be blessed , we are henceforth secured from that malicios slander ; This conspicuos , and perhaps matchless assembly , having for ever rooted that fals toung out of its dwelling . Yet , thogh the Toung be rooted out , the Heart is still the same ; so void of Love , so full of ' spite , against this once so honored caling . that we must think it a great bargain if we can compound for ordinary charity , and depose my Text to this poor plea , The Preachers of the Gospel bring no evil tidings ; therefor they deserv not to be hated . And since it is better to Cure an evil than to Complain of it , I conceve I cannot do better service to my Text , the Gospel , and its Preachers , than by removing the cause of the hatred we sink under ; which indeed is no other than that Epidemical mistake , the root of all misery , the taking things by wrong handl . The Gospel hath two handls , Threats , and Promises : its threats are Few , and its promises Many : its Threats shew us our danger , only that we may rejoyce in our escape ; its Promises immediately raise our joys . Threats therefor , both in quantity and design , sit upon the face of the Gospel , as beauty-spots do upon that of a fair Lady ; here one , and there another , to this only end , that by their vanquished blackness they may set off the lustre of the beauty which is to adorn the very feet ; but by the unhappy officiosness of melancholy messengers , those spots have been enlarged to a visor , which so cover the face of Religion , that we cannot see its Joys for its Fears ; and the very grace of God which bringeth salvation , appeareth like the inhumane Nero , saying , Let them Hate me , so they Fear me . This ugly visor shall I endeavor to pull off , as my Text directs me , by two Propositions . 1. The Gospel doth not design to bring us to God by Fear , but by Love : For it is a Gospel of Peace , glad tidings of good things . 2. The mistake of this is the cause that the Gospel and its Preachers are so hated by the world : For if Glad tidings make the messenger beautiful , Evil tidings must make him loathsom . I. THE Gospel doth not draw men to God by Fear , but by Love. This , as it is clearly exprest in my Text , so is it almost in every page of the New Testament : I shall instance but in one or two places more , which expresly offer one handle , and reject the other . In this same Epistle ch . 8 v. 15. our Apost'l declareth as clearly as possib'l , You have not receved the spirit of bondage again fear , but the spirit of Adoption , whereby we cry Abba , Father : And no less clearly , 2 Tim. 1.7 . God hath not given us the spirit of Fear , but of Power , of Love , and of a Sound mind . In the former place he opposeth the spirit of the Gospel to That of the Law ; and in the later , he vieth with the Philosophers , who pretend to exalt the mind to the highest freedom and perfection . If this can be yet more clear , St John hath made it so : for with pomp unmatched by any other pen , he ushereth his first Epistl with This proclamation , These things we write unto you , that your joy may be full : and throghout the whole body of the following Epistl exalteth Love , as the only way to this fulness of Joy ; ch . 4. v. 18. There is no fear in Love , but Love when it is perfected casteth out fear , bicaus Fear hath Torment . It is impossib'l to find Plainer , and therefor needless to seek for More declarations of this truth : Nothing can remain , but that we reconcile them with such other words of Scripture as seem to contradict them . Two such especially there are : One spoken by our Lord , and another by our same Apostl : * to which may be reduced all others of the same air . These two therefore if we can reconcile , we shall both State and Clear the truth . 1. Our Apostl himself seemeth to contradict this : Phil. 2 , 12. Work out your salvation with fear and trembling . Doth not this offer salvation by that handl which but now he rejected ? That we may now or at any other time reconcile appearances of contradiction , we must carefully consider which of the two Propositions may best be broght to compliance . It is plain , that what we have heard declared a-against Fear , cannot be bent to any other sence : we must therefor try whether the fear and trembling , which he recommendeth to the Philippians , may agree both with his declaration in two other Epistl's , that we have not receved the spirit of fear ; or with his exhortation in the same Epistl , ch . v. Rejoyce in the Lord evermore , and again I say rejoice . To find out this , it is necessary we look about us , and see how he useth the same phrase upon other occasions , possibly it may be an Idiom . Twice more we find him at the same phrase , and in both places his meaning will very well comply with Love and Joy. Eph , 6.5 , Servants obey your Masters with Fear and Trembling . What ? doth not a Servant please both God and his Master better , if he Obey him with Love and Chearfulness ? And what shall we say to the 9 th . verse , And you Masters do the same things to Them. Must Masters also treat their Servants with Fear and Trembling ? Yes , but such as may circulate between the best Masters , and the best Servants ; even such as himself explaineth by good will , v. 7. This possibly will be plainer by 2 Cor. 7.15 . His inward affection is more abundant towards you , while he remembreth the obedience of you all , how with Fear and Trembling you receved him . Titus came in kindness to visit them , and they welcomed him with such endearing caresses , as made his ( already great ) inward affection more abundant than before : Here certainly the Fear and Trembling which so welcomed and heightned Love , must be so far from excluding it and Joy , that they import an extraordinary mesure of them . Yea , we need look no farther for a good light , whereby to see the meaning of this phrase in That his exhortation to the Philippians , than the encoragement wherewith he quickneth them in the words immediately following : For it is God which worketh in you both to Will and to Do of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good will. It is the very same word wherewith the Angels broght their glad tidings of great joy , and it were strange if out of the same breath should come Gladness and Fear , Joy and Trembling . That we may not seem bent wholely to pull down the obvios sence without bringing a better in place , this we offer as the Apostl's meaning : It was only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the loving kindness of God , which wrought in you the desire of salvation : and the same loving kindness will crown That desire with success , if it be attended with endeavor : do you therefor your part with such affection , as shall make you even Tremble again . And that we may give account of the Idiom as well as of the Argument ; we must observe , that Any passion whatever , if vehement , will cause Trembling : But bicaus this is most visib'l in Fear , therefor Fear is added to express the certainuy of Trembling , as Trembling is used to express the vehemence of the Passion . 2. HAVING Thus interpreted one saying of our Apost'ls by another , we com now to do our Savior the same service , who also seemeth to contradict our position , Lu. 12.4 I say unto you my friends , be not afraid of them that kill the body , and after that have no more that they can do : but I will forwarn you whom you shall fear : Fear Him , which after he hath killed you , hath power to cast into hell ; yea , I say unto you , Fear Him. It is plain , that Fear in this place can signifie no other than the Properest , and no less than the Greatest ; and is enforced by our Lord in the most pressing manner ; inculcated by sundry repetitions , and urged with a most dreadful reason . This cannot be denied , but must be interpreted by our Lord 's own parab'l , Lu. 14.16 . A certain man made a great supper , and bad many , and he sent his servants at supper time to say to them that were bidden , Com , for all things are now ready ; and they all with one consent began to make excuse ; and the Lord said unto his servants , go out into the high ways and hedges , and compell them to com in , that my house may be furnished with guests . This parab'l will fully reconcile our Lord's threats with the spirit of Love : for it declareth , that the Lord 's proper design was not to Troubl his neighbors , but to Fest them . His first work was to provide a great supper , and then many guests to enjoy it ; to which end he secondeth his large provisions with kind invitations : But when few or none can this way be prevailed with , to leav the farms and cattel which they have boght , or the Lusts which they have espoused ; either all the provisions must be lost , or som other means used , more suitab'l to the necessity than to the nature of a fest . We must therefore distinguish the Principal End from the Subordinate Means , who 's whole buisiness is to serv That End : And since the End is chosen for its own sake , and the Means only for the Ends sake ; we must advance the spirit of Love as much as is Possib'l ; but That of Fear , only so much as is Necessary ; Comply with it so far as to follow it from the Hedg to the Hous , and then dismiss it to exercise its kind rudeness upon others who need it . And thus I hope I have fully accounted for my first position ; The Gospel doth not design to draw us by Fear , but Love ; and it is for Love's sake , if Fear be at all employed . Com we now to our Secund. II. THE mistake of this is the cause that the Gospel and its preachers are so hated by the world . What can we expect , but contrary causes must produce contrary effects ? If therefor our preaching be different from that of the Apostl's , our reception must be so to : if glad tidings make the messengers feet beautiful , evil tidings must needs make them loathsom . Ahab's inference is Natural , thogh scarce Reasonab'l : I hate him , bicaus he prophesieth not good of me , but evil : And whatsoever Jehoshaphat can say to the contrary , such a Prophet shall be sentenced to the bread and water of affliction . And hereof the proof is but too evident , in all our enemies , which may be reduced to two regiments . 1. Those that hate All religion in general . 2. Those that hate Ours of the Church of England in particular . 1. Of those who hate All Religion in general , som are Atheists , and som are Semi-atheists . I. THE ATHEISTS are made such by the spirit of Fear . Upon This only ground did Epicurus build his impudent pretence to that gracios title , which the Scripture teacheth us to pay our Lord THE SAVIOR OF THE WORLD . For he bosted , that he delivered his disciples from the torment of Fear : But we now heard St. John declare , that this is do'n by the spirit of Love : Love casteth out Fear , and for this reason too , bicaus Fear hath torment . The question therefor between Atheism and Religion , is not whether Fear shall be cast out or no ? but whether of the two doth it most effectually ? Christ , or Epicurus ? Should we insist upon the Weakness or Dangerosness of Atheism , we might easily prove it both insufficient to give any settled peace to the never-that-way secure conscience , and terribly dangeros if at last it prove fals . But my present work rather promts me to insist upon this , that it maketh not the least pretence to the Beauty admired in my Text , but wholely renegs all glad tidings of good things : It 's utmost aim is to cast out Fear , without a thoght of making our joy full . And this indeed is the proper ground whereon to fight out the quarrel . Whilst we dispute whether there be a God and Providence , or no , we maintain but a hedge fight , wherein the enemy may make a bad shift to skulk behind his bushes and ditches : But if we dispute concerning our own Happiness , even our Present happiness , whether it be greater in a Religios life or in a Sensual , then we charge him home in his own ground , and leav him no shelter . Colotes it seems was the first Epicurean , that ever appeared in this field : For he wrote a Treatise professing to prove , that upon the principls of the Religios , it is impossib'l to live pleasantly . Against this Plutarch opposeth another Treatise , proving that upon the principls of Epicurus a man cannot so much as live ; and thus bosteth of his work : This is to trampl upon their bellies , and put them to fight for their very flesh ; to take plesure from men that do nothing but cry , we are no good soldiers , nor scholars , nor magistrates , but we love to make good chear , to banquet , and fill our flesh with all delights , until the plesure mount to the very soul ; to rob such men of plesure is to rob them of life . Thus doth he crow , and upon this ground comparing the plesures of the Spirit in Religios Fests , with those of the Flesh in Sensual ; apparently trampl the Epicurean to dirt : yet with force how short of the Gospel ! who 's Joys are fed with Hopes more glorios , and Evidences more incontestab'l , than could enter into Plutarch's imagination . Here then let us take our post : Let us not so much contend for the Truth of the Gospel , as its Joys : Yea let us argue from its Joys , for its Truth ; since infinite goodness will not fail to make That truest which is Best . Let us compare the Fruits of the Spirit with That of the Vine ; the Beauty of Holiness with That of a Whore ; the Plesures of an Angel with those of a Beast ; and he cannot scape the evidence , that his choice is as foolish as impios . True ( saith Plutarch ) we must be careful to shun superstitios fear , as the most pernicios error in the world : and herein he proceedeth so far as to say , that it is less impios to deny God to have Any being , than to character him such as superstition apprehendeth him . Let the comparison pass for odios , our Apost'l putteth us above any need of it : When he saith , Love casteth out Fear , he condemneth it sufficiently , thogh he say not whether it be more or less guilty than its daughter Atheism . Objection . What then ? must we not fear God as our Savior admonisheth ? Answ . Yes , as our Savior admonisheth , but no otherwise : For we must distinguish Fear that hath Torment , from fear that hath only Caution . Love casteth not out That fear that keepeth waking , but that which tormenteth ; it Therefor casteth it out , BICAUSE it hath torment ; That is the Reason , and That is the Mesure ; Just the same Fear , and in the same Mesure , as That Reason requireth , but no more . The Best and Greatest Subject so feareth the Law of his Prince , as to beware he run not upon its Punishments ; yet is he not thereby hindred from living chearfully upon those honors and riches , which by the same Law he enjoyeth : A good man may be very careful to avoid the Threats , yet chearful in festing upon the Promises of the Gospel . Yea , our Apost'l himself so far cherisheth this kind of Fear , as to say , I keep my body in subjection , lest possibly when I have preached to others , I my self should be a cast away . II. THE SEMIATHEISTS , who mount not the scorners chair , so as to oppose All Religion ; yet keep distance from a Religios life , and they are kept at that distance by Fear : And under this character com not only the Worst , but the Most : Not only those for whom the Apost'l declareth the Law to have been made , the lawless and disobedient , the ungodly and profane , &c. but the unscandalously wicked ; yea such moral men , of whom we may say as our Lord did of the young man , they are not far from the Kingdom of God : Such as would pass thro the world with as litl guilt as possib'l , but with as litl troubl too ; and therefor put repentance as an evil day far from them , not in love to their Lusts , but their Ease . They hear an evil report of Repentance , which must be their entrance upon a Religios life : Those who press it and its conditions , speak in a stile opposit to St. John , these things we write to you , that your grief may be full . Those who adventure upon it , complain that such a grief is no more in their Power , than it is for their Pleasure : And those who have long served under it , are as far from freedom as at first ; but live as much tormented with fear that their repentance is insufficient , as at first they were with repentance it self . For those who are broght to Repentance by Fear , are still to cherish That fear , as their best security from relaps : They must ever and anon , but specially when they are to receve the holy communion , be anxiosly examining themselvs , whether their repentance be sound , and themselvs in the state of grace , or no ? and they are directed by Teachers as melancholy as themselvs , and marks , which rather multiply than remove their fears . They are told of a twofold hypocrisy , open , and secret ; and the bounds between the Least that saving grace requireth , and the Most that a hypocrite may perform , are so undiscernab'l , that they cannot be sure whether they be in the one state or the other : But still , the more they Examin , the less they Satisfie themselvs ; they bate and flutter without End , or any other fruit but this , that they entang'l themselvs more ; and perhaps at last sink into deep melancholy , incurab'l either by Spiritual or Corporal Physician : and by so sad a spectacl the by-standers take warning to shun the place of Torment , and hate their Ministers as Tormentors : So the Christian World is almost all divided , between such as are frighted from a Religios life , and such as live fearfully under it . It is worth more time than I can allow , fully to convince either party of their error : but it is of so great import , that I must ( however briefly ) avow that it proceedeth in Both from taking repentance by the wrong handl . I. THOSE who are frighted from Religion by the hardship of Repentance . It would not be so terribl if we receved it by the spirit of Love : bicause it would be neither so Difficult to be obteined , nor so Troublesom in the performance . 1. Not so difficult to be obteined : Observ the Love of God as proclamed in the Gospel , and answer that Love of God , so as to be able to say with the Apost'l , We love God , bicause he loved us first ; and forbear grieving for your sins , if you can . I say again Love God , and forbear to griev for having offended him , if you can . But be sure you cannot , for it is utterly impossib'l to forbear grieving , when we have offended whom we love . 2. Yet fear not you that love your Ease ; this grief will not disturb it : For as I said of Fear , so say I of Grief ; there is a grief that hath Torment , and there is a grief that hath only Tenderness ; a grief that hath Bitterness , and a grief that hath only Sharpness : and That , such a sharpness , as shall not mar your fest , but improve it with its poignance . This is that grata aciditas which recommendeth bankets ; it is so sweetned by the sence of God's pardoning goodness , that it is none of the meanest part of the joys of the Spirit . I pray you take notice , and remember it , I deny not but grief is necessary ; I confess it is impossib'l a penitent soul can be without it . But this grief as it is Necessary , so it is Natural ; as a gracios foul cannot be without it , so can he not Wish to be so : it costs him no pain , either to obtein or exercise it . But the grief that proceedeth from the spirit of Fear is every way contrary . I. It is hard to be obteined . To fear God's punishment , and for That reason to griev for sin , and thence to love God for pardoning upon such repentance ; This is to go quite against the hair , both in grace and nature : In Grace , bicause the Apost'l declareth , that Love casts out Fear , and how can Fear bring in that Love by which it self is cast out ? In Nature , bicause That cannot but shun Fear and Grief ; and that , not only as it is corrupted , but in its whole integrity : When we address our selvs to Love , we shall not miss of the grief of Tenderness , bicause it is Love's certain attendant ; but if we address our selvs to Grief , we court the Handmaid , which we cannot obtein b●n by the Mistress ; and if we ad-dress to That grief which proceeds from Fear , we court a Scoundrel , that is as coy as worthless ; no less an enemy to Loving grief , than to our own inclinations . Obj. Is not Repentance the first step to Conversion ? and is not Repentance , Grief ? Answ . That duty which the Gospel prescribeth as necessary to salvation , is not only a Step to conversion , but Conversion it self ; it is not only Grief for what is past , but Change for the future . We are miserably abused by a base Translation : I appeal to you that understand the Greek and Latin Toungs , whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be any kin to the Latin words , Repentance , Penance , Attrition , or Contrition , by which the Latin Priests ( a with no less injury to the Gospel , than to the words ; to their own great advantage , but inestimab'l loss of souls , ) have translated them ; that so they might translate the Duty it self , from Turning to Grieving - And I appeal to your b Bibles , whether in the whole New Testament you meet any word that declareth Grief necessary to salvation ? I know St. James prescribeth it to the insolent wanton rich , as a specifik for That particular vice ; but where do you find it enjoyned as universally necessary for All kinds of sinners ? No , the Spirit of God knew , that the Grief which issueth from Love , needs not be commanded , bicause it floweth naturally from that fountain : and the other grief , which proceeds from Fear , is not worth commanding , bicause it is not worth accepting , as having nothing but Torment . It is a great maim to the happiness of mankind , but a much greater to the glory of God's goodness in Christ ; that for That very reason it is enjoined , for which it is to be cast out . For we are told , that Christ hath not redeemed us from Temporal punishment , tho he have from Eternal : but we must our selvs pay the temporal price , either in this life by voluntary grief and penances , proportional to our guilt , or in the other life by the fire of Purgatory , &c. Were this true , it would make one half of the Gospel : And as the story it self is a great disparagement to the sufficiency , either of our Lord's Sufferings , or his Love ; if Those could not purchase , or This would not grant us a full redemtion , as well from the one punishment as the other ; so is it a greater to his Faithfulness , if he would concele from us the knowlege of what he had left necessary for us to do for our selvs . How many Souls must there now and in all ages ly frying in Purgatory , that had never com'n thither , if our Lord had been as kind as himself charactered the damned rich man , who did all his possib'l , that his brethren might have warning of that place of Torment ! And how can such poor souls scape the tentation , to blaspheme that Neglect , that exposed them to such danger without warning ; yea ! That Treachery , that deluded them with promises of Full and Free pardon , without the Least intimation of any grief or penance , necessary to be suffered either in the one life , or the other ! Were this true , the sum of Christ's benefits must upon due computation rise no higher than this , that he Redeemed us from Hell , and Betrayed us to Purgatory . Blessed be God , who hath shewen us a better escape than by Grief and Penance : The Love that casteth out Fear , for this reason bicause it hath torment , will for the same reason cast out such Grief too : In Christ Jesus nothing else is Needful , bicause nothing else Availeth , but Faith working by Love : Let That so inflame our hearts , as to melt them with a genuine sorrow , purging them from all their dross ; and we need not fear any other Purgatory , nor seek any other Grief . II. THOSE who make , not Repentance only , but the whole cours of a Religios life a state of Torment , are no less abused by the same spirit of Fear ; which perpetually tormenteth them with doubts , and putteth them upon enquiries , whether they be in the state of salvation or no ? This they cal Self-examination , and their Teachers prescribe it as a Spiritual duty frequently to be used , but especially before the holy Communion . But if Fear will hear reason , it may consider , That however Self-examination be by all wise men of all Religions highly magnified , yet is it not to be exercised by All men in the same manner . 1. To those that are Enemies or Strangers to Godliness , as it is most necessary , so it is most easie : They need not much examining whether they be in a good state or no ? the first glance discovereth the contrary ; the Question proper to Them is this , Whether it be better to continu in That state , or com out of it ? To which question more Seriosness than Time is required . 2 , Those who have forsaken their sins , especially those who have for any considerabl time do'n so , may with as great Fruit as Pleasure examin , 1. What progress they make ? By comparing their present stature in Christ , with that of the last moneth or year , they may increase it . 2. They may daily examin their daily actions , that they may beg pardon for what they shall find ill do'n , and pay thanks for what they shall find well ; and take Warning from the One , and Corage from the Other , to do better the next day . 3. But to question their whole interest in Christ , whether they be Children or Enemies to God ? to be anxiosly solicitos upon such a question as This , c I am not so sure that it is a Religios , yea or a Safe exercise at all ; as I am that there are pernicios mistakes in the Rules prescribed for the performance ; particularly in this , that there is too much partiality shewen for Fear against Hope ; whereas plain Reason would perswade us , to judge as favorably for our selvs as our evidences can permit , since severity can do very litl ( if any ) good , but may do much hurt . 1. It can do but litl good , for it can only repete the lesson wherein we are already perfect : Our Fear of the worst is the very Reason which puts us upon examining our selvs ; when we severely censure our selvs , this is no more but that we fear the worst : so we end where we began : the whole exercise is running a circle of Fear , without the least progress in Grace . 2. It is not only a Fruitless labor , but a Dangeros tentation , If we fear that God hateth Us , nature will promt us to hate God in our own defence ; and so far to turn Atheists , as to wish there were no God. Such fear as this , Love certainly must cast out , and it cannot be our duty to help It to cast out Love ; but on the contrary to cherish the Antecedent of the Apost'ls argument for the Consequent's sake : We love him , bicause he loved us first ; and thence take spurr to serv him by the mesures of thankfulness , i.e. without mesure . II. WE HAVE seen what an enemy Fear is to Religion in general : Consider we now how much it is so to our own in particular ; and we shall soon discover that our enemies on Both hands , the Papists , and Nonconformists , are made such by the spirit of Fear . I. THE PAPISTS ( it is plain ) have corrupted the Gospel from a doctrine according to Godliness , to a doctrine according to Interest ; especially in its two great limbs , Faith , and Repentance . Articls of Faith they have multiplied , and in every one multiplied difficulties , on purpose to make an infallib'l guide necessary to determin them : and Conditions of Repentance they have multiplied and imbittered , on purpose to fright men , not out of their Sins , but out of their Reason and their Mony : They drive men To Repentance by fear of Damnation , and From Repentance by fear of its Torments , and allow them no quiet but by the Priest's Absolution . If now there be This only difference between Us and Them , that We Drive men to Repentance by the same Fear , and Torment them in it with the same Grief , but do not reliev them by the same Remedies ; we have much less reason to wonder , that som half-considering peop'l run from us to them , than that so many scape the temtation ; especially seeing how greedily Fear and Pain catch at any ( however improbab'l ) offer of help . II. That the NONCONFORMISTS on the other side are possessed by the same evil spirit , needeth no other evidence but this , That they are frighted from our Communion , by such things as themselvs acknowledge Indifferent . Fears and Jealousies fill both pages , both in their Religion and Polity . Their whole constitution is sowred by the melancholy humor ; uneasy both to Themselvs and others , especially their Governors . It is not possib'l in fewer and plainer words , both to Describe and Condemn this unhappy spirit , than we have found do'n by our Apost'l : You have not receved the spirit of Fear , but of Power , of Love , and of a Sound mind . Love is opposed to Fear ; Power , to Weakness ; a Sound mind , to a Pained one . I wish he had never spoken worse , who said , that to be much and long troubled with any scruple , is a certain indication of a weak and cowardly spirit ; bicause if the weight be considerably greater in either scale , the suspens will soon be ended ; if not , the cause of doubt must be very light ; and to be much troubled about light maters , must needs signifie great weakness . Objection , What then ? must we think any sin litl ? or can we be too fearful of the least ? Answ . Distinguish between Sin Known , and Sin Suspected . We must more fear the least Known sin , than the most cruel death : But to fear that which we only Suspect to be sin , as much as that which God hath declared to be so ; This is it self a sin against God , bicause it maketh our own Suspicion equal to his Laws ; and against our Selvs , our Country , and our Governors ; bicause we troubl them without competent reason . Our Lord's parab'l will illustrate this : The Gospel is a great Lord's Fest ; and at such a Tab'l you may easily discern the Welbred from the Clown , by the frankness of his cariage . He payeth all due deference to his great Inviter ; careful not to do or say any thing that may offer him the least disgust , nor to neglect any thing that may in any degree please him , specially to cary himself with such a decent mixture of Humility , and Chearfulness , as may speak his joy and thankfulness for the favor do'n him . In the Other , you find not the least air of chearfulness ; but a Fear to mis-behave himself in every motion of hand or ey , every bit that he bringeth To his mouth , and every word that he uttereth Out of it ; and thus by too much fear of misbehaving himself falleth into it . Thus differ the truly Religios and Superstitios ; the One serveth God with a Careful , yet Chearful spirit ; will rather incurr the worst death , than the least sin ; yet despiseth litl scrupls as unworthy to discompose his frank spirit : the Other disordereth the whole frame of his conversation , by timorosnes in such maters as he Knoweth to be Indifferent , yet Suspecteth to be evil : a mere Spiritual Clown ! Which of the two is best manners in the Kingdom of God , our Apost'l taght both the Corinthians , and Romans . Both those Churches were troubled with a scruple concerning meats offered to Idols ; a scruple the more considerab'l , bicause himself had taght them , that it is impossib'l to partake the Lord's tab'l , and the tab'l of Devils : How doth the Apost'l treat this great question ? Why , he spurns it , as no other way considerab'l , but in the mischief it might do to the peace of the Churches : The Kingdom of Heaven ( saith he ) is not meat and drink , but Righteosness , and Peace , and Joy in the holy Ghost : for he that in these things serveth Christ , is accepted of God , and approved of men : Let us therefor pursue the things that make for Peace , &c. Apply this decision of that Great controversy , to those pety ones that troub'l our peace , it will Determin them them the best way , by Destroying them . The Kingdom of Heaven is no more Vesture and Gesture , than it is Meat and Drink ; Righteosness , and Peace , and Joy in the holy Ghost , are still the best manners in sight of God and Man : and to pursue the things that make for peace , is still the best cours in such litl questions as endanger it . We have therefore nothing to enquire but this , Who best conform to this Rule ? They who in such small maters submit to their Governors , or they who disturb the peace of the Church ? However obvios the answer be , it is more obvios what the spirit is , that maketh men in such things troublesom to themselvs , and their country : d Nothing certainly but fearfulness can make a man so to fly his own shadow , as to run into the ditch . We see the Apost'l thinketh no way better to preserv the peace , than by settling our Fundamental Position : Peace and Joy in the holy Ghost are the best manners in the Kingdom of Heaven , most pleasing to God and man , and the best preservative both of Publik and Private quiet : which is in other words , The Gospel designeth not our Fear , but our Love. I HOPE I have now effectually performed the task I undertook , which was not to exhaust all the contents of my Text , but to dig up that root of bitterness , which so undeservedly troubleth the world , and especially the Ministers of the Gospel ; and most especially those of our Own Church , who are of all others most unhappy , because whether they they prevail or no , they are sure to create themselvs enemies . If they prevail not , then are they treated by the impenitent , as our Lord was by the Devils : What have we to do with thee ? art thou com'n to torment us ? If they do prevail , they do no better than journy-work ; either for the Papists , to whom the Sanguin run for Anodynes of Absolution ; or for the Nonconformists , to whom the Melancholy run for food for their unsatisfiab'l scruples : So we are hated on All hands ; by our enemies in Religion , bicause we will not torment our selvs with Their fears ; and by our enemies in Irreligion , bicause they suspect we will betray them to that place of torment , which others hate us for renouncing . But in all that I have spoken to this too necessary purpose , how short am I falen of the requires of my Text ? I have not be'n able to display any of the glad tidings of good things : cannot say , as St. John doth , These things have I spoken , that your joy may be full ; or as St. Peter , We rejoice with joy unspeakable and glorios . Yet have we made no slight advance toward all this , if we have cast out Fear : For this visor once pluckt off , holiness will so display its beauty , that we shall soon find Plato's aphorism verified in its charms . And now I have mentioned Plato , I shall vouch not only his Opinion , but his Experience : He spoke so much , and so well of the excellences and powers of Love , that the best Fathers of our Religion have not disdained to write after his copy , stiling him the Christian Philosopher . a Dion , the greatest Noble-man in Syracuse , went to Athens to hear him , and afteward prevailed with him to take a voyage to Sicily , to convert his unhappy Prince , miserably corrupted by ill education . He came , and his First labor was to encorage his hearers , that they should not be afraid of vertu : This he perpetually inculcated , and having removed that prejudice , he charmed the whole Court , and especially the young Prince , into such a love of virtu and himself , that never was Lover more fond or jelos : He would not endure that Plato should go out of his Palace , hardly out of his sight ; was impatient that any beside himself should have any interest in Plato's love , made Plato Lord of all his power and wealth ; and had he not be'n countermined upon reasons of State , was in a fair way to have resigned up to the love of Plato and vertu , that unjust Kingdom , from which he was afterward banished . For this Diogenes upbraided Plato , saying , he had flattered a Tyran ; and I doubt not , but som of the same Cynical humor will object against me , that I would have the Clergy flatter the Peop'l . Plato owned the charge , and so do I. It is our work to flatter our peop'l , just as Plato did Dionysius ; not In their lusts , but Out of them ; not for our Own benefit , but Theirs : We must out-flatter Epicurus , yea we must out-flater Plato , we must flater like our Apost'l , the greatest flatterer in the world : Read his Epistl's with application ; see if you can match them for tenderness in any of the Romances : He saith in one of them , that he had espoused his disciples to Christ ; and in that and all the rest he courted them with all the arts and insinuations of a wooer . And he plainly telleth us , that His and Our Commission require it : We are ( saith he ) Embassadors for Christ : as if God did beseech you by us , we pray you in Christ's stead , be ye reconciled to God. Which is a great improvement of my Text , and giveth us title to a nobler welcom : We are not only Messengers , to bring Tidings of peace ; but Embassadors , to Negotiate for its acceptance : to Negotiate as in the Person of Christ , yet in the Posture of supplicants . Christ again deposeth himself from his Majesty , and creepeth to his rebellios subjects like a petitioner , begging in most humb'l manner ( what ? that they would not again destroy him ? no , but ) that they would permit him to save them : and in this posture are we commissioned to represent him . True , Embassadors , if they find it necessary , may sharpen their importunities for peace , by displaying the terrib'lness and unavoidabl'ness of That destruction , which is to be the portion of the irreconcileab'l ; provided they do it with such tenderness , as may speak their Master's goodness equal to his power ; more loth to destroy them , than themselvs are to perish . A preacher of the Gospel ( sure ) must not com short in kindness to a prophet vnder the Law : yet in this posture doth Ezekiel represent God : As I live faith the Lord , I desire not the death of him that dieth , but rather that he will turn and live : turn ye , turn ye , why will ye dy , ye hous of Israel ? Do ye say , that he offereth salvation only to a few Elect ? Behold , he saith , yea he sweareth , that he desireth not the death even of Him that dieth . The difference is very observab'l , which our Savior puts between the two sentences . The blessed are invited to the Kingdom prepared for them from the beginning of the world : but the cursed are dispatched to the fire that was prepared ( not for Them , but ) for the Divel and his Angels . There is therefore great difference between Election and Reprobation : The one is a Positive act , the other a mere reterition , which doth not deprive men of Sufficient , yea Abundant means of salvation : The Reprobates are so far from prepared for hell-fire , that the fire is not prepared for Them , but only for the Divel and his Angels . Many indeed will at last find it their portion , but by their own carving : God useth all the means that a Wise and Good father can , to hinder them from it : His Wisdom will not work miracl's except in cases extraordinary ; and in such cases ( possibly ) he may by irresistib'l grace qualify som few chosen vessels for som extraordinary service ; but in ordinary , he offereth no such violence to Nature , thogh he use all means suitab'l to it , for the benefit of the creature whom he endeavoreth to make happy . His Laws are far from grievos , he requireth no Satisfaction for the past , but Amendment for the futur ; and That Amendment too , he requireth for This only reason , that we may be as happy both now and hereafter as we are capab'l - We are fond of our hedg-fruit bicause we know no better , but he provideth for us bankets infinitly more delicios ; and he Inviteth , he Intreateth ; if this will not prevail , he Driveth us , to this purpose only that we may be happy in his fellowship . Plato broght the most dissolute to the love of vertu , thogh he had no other motive but its mere beauty , unendowed with any other reward than its self . But we have commission to promise you a dowry great as its beauty , and to embellish that beauty with most glorios additions . The glory of God's love shineth infinitely brighter in the face of Jesus Christ , than in That of the Sun , which was the best glass Plato had to see him in : The earnest of our inheritance ( never heard of by Plato ) is infinitely more valuabl for the inheritance it secureth ; the joys of Hope being incomparably more ravishing , than those which tast nothing but the present . And is it not both very Sad and very Admirab'l , that Plato under such disadvantages , should so inamor a dissolute company with naked vertu , and himself its preacher ; yet We with such great advantages , prevail no otherwise than to drive our hearers into hatred both of our message and our selvs ? Can any thing be more worth our Consideration ? When we have duly eonsidered , we shall find that Plato better deserved the title of a preacher of the Gospel , than most have do'n for many ages : For his preaching was in St. Paul's stile ; he preached not the spirit of Fear , but of Love : But the modern way hath be'n quite contrary ; we have heard litl of Love , but much of Fear , and our success hath be'n as different as our message . Now should I apply all this to the service both of the Gospel and its Ministers : but as I have not Time , so ( if what I have said be well considered ) there will be no Need : Not in behalf of the Gospel , bicause if it be once freed from this vizor , its beauty will need no other persuasive to draw us to its embraces : Not in behalf of its Ministers , bicause your very Presence upon this occasion , deserveth applaus , but supersedeth exhortation : I shall therefor say no more , but pray , that as you have begun a good work , you may go on prosperously in it ; that your kindness to those who have at least a dubl titl to it , may return a thousand fold in blessings upon you and yours , both in This world and the better ; that the peace of God which passeth all understanding , may keep your hearts and minds &c. ANNOTATIONS . ANnot . 1. To which may be reduced all others of the same air . ] Such is that which we meet in the close of Heb. 12. Serv God acceptably with reverence and Godly fear : for our God is a consuming fire . This seemeth to contradict our Position both in Plain terms , and with a potent Reason : but if we carefully view the whole context , it will appear otherwise . For the words immediately ' foregoing say , Wherefor we receiving a Kingdom which cannot be moved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let us be thankful , that we may serv God acceptably : Where that we may reconcile Fear with Thankfulness , we must look back to the premises , whence the inference is drawn , which is offered in the word Wherefor : which are no less than a Rhetorical , or rather Poetical , Amplification , of what we but now found plainly laid down We have not received the spirit of bondage again to Fear , vers . 18 , 19 , 20 , 21. but we have received the spirit of Adoption . vers . 22 , 23 , 24. whence the 25th verse immediately inferreth , See that ye refuse not him that speaketh ; for if They escaped not who refused him that spake on Earth , much more shall not We escape if we turn away from him that speaketh from Heaven : which again is repeted with a threat , which requireth us to look much further back to Deut. 4.23 . where Moses warneth his Israelites in these words , Take heed unto your selvs lest ye forget the Covenant of the Lord your God , for the Lord thy God is a consuming fire , even a jelos God. The words then being mesured by the proper design of the whole discours , must be a threatning of those that shall turn from Christ : mesured by the Premises which they attend as a Conclusion ; they must import so much greater punishment to be due to those that desert the Gospel , by how much the Covenant is more gratios : so that the Threat is not leveled against those that Profess the Gospel , but against those that Forsake it ; and it is so far from contradicting our Position , that it is built upon its Amplification - ANnot . 2. We are miserably abused by a base Translation . ] For upon no better ground than this wretched Translation is built the whole doctrine of Penance among the Papists , and the dread of Repentance among the Reformtd . The Papists , having once taken the confidence to render the indispensab'l duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Poenitentia , proceed to improve this their precious word , by straining it as much beyond its constant signification , as That exceedeth the import of the word , which it pretendeth only to translate . For whereas [ Poenitentia ] in no other case signifieth any more than [ Repentance ] i. e. Grief of mind , they have enlarged it to signifie [ Penance , ] which signifieth a further punishment of Body or Purs : and upon this dubly fals ground they have thus built their Sacrament . He that is fallen into sin after Baptism , cannot be restored but by the Sacrament of Penance , which consisteth of three parts , Contrition , Confession , and Satisfaction . 1. Contrition is grief of mind in sence of guilt incurred . Guilt importeth obligation to Punishment ; from which the sinner cannot be absolved , but by the Priest , to whom Christ hath given power to bind and loose : This power the Priest cannot exercise without knowledge of the guilt , wherewith the Penitent is bound : therefor 2. The Penitent must humb'l himself before the Priests Tribunal , ( it is the very expression of Trent ) with full and particular Confession of every sin , and every circumstance , submitting to such punishment as he shall prescribe , in order to Absolution : and 3. The Priest must not grant Absolution , without such Penance as may bear som proportion to the crime . For ( saith the Trent meeting ) Christ hath satisfied for the Crime , but not for the Punishment ; which the B. of Condom hath made easier to be Vnderstood , but not easier to he Believed , by this explication : That he hath changed a greater punishment into a lesser , i. e. Eternal into Temporal . If therefor the Penitent fail either of fully confessing every sin , or of fully performing the penalty imposed ; Either of These , or som other desects , must be abundantly punished with the fire of Purgatory , which cometh short of Hell only in duration . If we look for Reasons for all this , we shall find none in Scripture , but abundanco in the world . All the Abbies , Priories , Chantries , &c. in Christendom , All the pomp and grandeur of the court of Rome &c. are so many benefits of this Sacrament to the Clergy ; and assurance of Absolution upon easie Penance , to the Laity . For can it be , but the Priest must be highly reverenced , to who 's Tribunal the greatest must creep , to who 's ears they must communicate their most shameful sins , and from who 's mouth they must receiv their sentence ? without who 's help they cannot hope for pardon , and by who 's help they are secure of it ? Or can any person of bowels think any cost too much , to pay off the intolerabl torments , wherein their own or their dearest friends souls may fry , they know not how long , in the flames of Purgatory ? It was but lately proved that a poor Maid gave , not only all she was worth , but a Bond for a greater Summ , to a greedy Priest , who refused on any cheaper terms to free her father's soul ; and how often they meet such bargains in the fears of dying persons , it is impossibl to compute . God be blessed we have reformed from all the base gains which are gotten by the word Penance : but we still retain too strong a tincture of its first princip'l , in point of Fear and consequent Grief , derived from the word Repentance ; the very sound whereof striketh so hard upon our minds , that we cannot but believ , the great Duty which is expressed by That Word , must be performed by That Passion . We do ( indeed ) well to distinguish between two kinds of Grief ; and we do well to declare , that Grief which ariseth from Fear , is nothing worth , if it bring us not to that which issueth from Love : But still we stick to This , that Repentance is Grief : and that however it be not accepted until it amount to Contrition , yet doth it ordinarily begin at Attrition , to which therefor we must first apply our selvs . But 1. What reason have we to believe that Attrition will bring us to Contrition ? Do we conclude them neer of kin , bieause they wear the same surname ? Let us not look so much to the Name , as the Family . Fear ( we know ) is no friend to Love ; and why shall we believ that Grief which issueth from the One , must be our best mediator to the Other ? 2. Why must wee needs make our first addresses to Grief of either kind ? Grief is an Enemy , but Love is a Friend : It is the first mover in all our affections , even those which seem most opposit to it : We neither Hate , nor Fear , nor Griev , but by the dictates of Love : And the Love of God will constrain us to ( do , what without it we can hardly obtein of our selvs ) griev when we have offended him . If we perform this great duty in the proper sence of the words , Turn to God with all our heart ; the weeping and mourning will not fail to follow ; nor hath the Scripture been deficient , thogh it have not prescribed them . This is not a bare contention about words , but the most practical consideration in the world : Holiness of life is highly concerned in it , as having suffered more by This than All other errors : For on One side , men are Frighted by the apprehension of Grief , as an enemy to our quiet ; and on the Other side , they are encoraged to hope , that this may with more ease , and equal safety be undergon , when the days com wherein we shall say , we have no pleasure in them , or when that hour cometh , when we ean do nothing else but griev . This conceit , however discountenanced by Divines , yea by Experience , which sheweth that generally men dy as impenitent as they live ; yet so partial are we to our sins and sloth , that the word [ Repent ] shall carry it against all the weight that can be laid against it . And here I cannot but applaud the amendment our Church hath made in the first sentence of our Liturgy . Of old it was , At what time soever a Sinner shall Repent from the bottom of his heart , I will put all his wickedness out of my remembrance , saith the Lord ; which was wont to be pleaded in behalf of death-bed repentance : But now the very words of the Prophet are set forth , When the wicked man turneth away from wickedness that he hath committed , and doth that which is lawful and right , he shall save his soul alive : which may infer , that the promise is made , not to Grieving , but Turning ; and to such Turning too , as proceedenh to contrary actions . Were our Translation of the New Testament so reformed , that in stead of Repentance we might read , Turning , Changing , Amendment , or som such honest word , as would faithfully render the Original ; it would remove that unhappy tentation , which hath so much discountenanced Conversion , by representing it both Hard and Needless in Youth , Easie and Safe on the Death-bed . ANnot . 3 . I appeal to your Bibles . ] We find one text that seems to look That way , and for That reason , as it makes much talk , so doth it deserv our careful consideration . It is in 2 Cor. 7.10 . Godly sorrow worketh repentance to salvation not to be repented of ; but the sorrow of the world worketh death . These words separated from the Context , thogh they deny that Grief and Repentance be the same thing ( for if the One work the Other , they must differ as the Workman doth from his Work ) yet bicause they seem to import a dependence of One upon the Other , require our answer . And 1. Tho these words seem to look this way , they com short of the concept we contend against . For the most they import is this ; that the Apostl's reproof had made them so sory , that they amended their falt ; which certainly falleth very short of making That Repentance which the Gospel requireth of every sinner , to be no more nor less but Sorrow . 2 : Those words do not look this way , as we must needs perceiv if we look about us : for Such was the Apostl's Evangelical spirit , so unwilling to exercise Punishment upon offenders , that he shunneth the very word , and expresseth it by Grieving . This appeareth most evident in the twelfth chapter of the same Epist'l , vers . 20. I fear lest when I com I shall not find you such as I would , and that I shall be found unto you such as you would not ; lest there be debates , wraths , &c. and lest when I come again my God will humb'l me among you , and that I shall BEWAIL many , which have sinned already , and have not repented &c. And chap. 12.2 . I told you before , and ' foretell you as if I were present the secund time , and being absent now I write to them which heretofore have sinned , and to all other , that if I com again , I will not spare . He had in his former Epist'l reproved them for not censuring a most scandalous person , 1 Cor. 5. It is reported commonly that there is fornication among you , and such fornication as is not so much as named among the Gentiles , that one should have his fathers wife ; and ye are puffed up , and have not rather mourned , that he that hath do'n this deed might be taken away from among you , i. e. in the sense now mentioned , you have encouraged him , and not punished him by excommunication . In this Epist'l he taketh notice of that affair : in the seeond chapter he justifieth himself for having grieved them , approveth of their obedience , and adviseth them to absolve the criminal , now sufficiently punished . And in this chapter taketh occasion to resume it , as appeareth by v. 8. For tho I made you sory with a Letter , I do not repent thogh I did repent ; and more plainly v. 12. thogh I wrote unto you , I did it not for his cause that did the wrong , ( i. e. the incestuous Son , ) nor for his cause that suffered wrong , ( i. e. the injured Faether , ) but that our care for you in the sight of God might appear to you . The eleventh verse , which setteth forth the fruits of their sorrow , is closed with this Epiphonema : In all things you have approved your selvs to be clear in this mater : which plainly sheweth that the sorrow which he so applaudeth , was not sorrow for any crime of their Own , and consequently was not such Repentance as is necessary for every sinner in respect to his Own sins ; but an Idiom of the Apost'l , whereby he expresseth Ecclesiastical censures : which in the tenth vers he compareth with Civil punishments , saying that the one worketh the greatest good without the least ill consequence , but the other worketh death . This exposition seemeth more necessary to enlighten the Apostl's discours , than to answer what may be thence objected . For whether you accept it or no , you cannot avoed acknowledging that the discours is very obscure in many of its clauses , and in its whole design : and This very Obscurity is sufficient to disable it from stablishing a fundamental doctrine . Heb. 12.12 . We find Repentance from dead works Owned for a Foundation of the Gospel : Had he said Repentance FOR dead works , Grief might have pleaded som title ; but the partic'l FROM importeth more than a Passion , and no less than Turning : to Turn from dead works is a good phrase in Grammar , as well as a good work in Morality ; but to Griev From an ill work , is a stile unpractised in any language that I know , Yet this is a Foundation , and as such oght to be firmly laid : Can we then justify our Lord as no less faithful than Moses in all his hous , if nether by himself nor any of his Apost ls , he left any One Precept , so clear as to be above danger of mistake ; but we must retein for all our knowledge of our Fundamental duty , to an accidental word , occasionally dropt by our Apost'l , and that so obscurely , that we cannot be secure of its meaning ? Such a concept certainly will it self need Repentance . ANnot . 4. I am not sure that it is a Religios exercise . ] I Therefor cannot be sure that it is a Religios exercise , much less that it is a necessary Duty , so to examin my self as is vulgarly prescribed ; becaus I neither find it Enjoyned by any Precept , nor Recommended by any Examp'l in holy Scripture . I find indeed two words of St. Paul to the Corinthians , whereof the One seemeth to Intimate it , the Other expresly to Require it . The Former , 1 Cor. 17.27 . Let a man Examin himself , and so let him eat of That Bread , and drink of that Cup : Which is generally believed to signifie , that we must Examin , whether we be worthy to receiv the Lord's Supper or no ? which is not Less but More , than whether we be in the state of Grace , or no ? But upon full consideration we must find , that the Apost'l cannot mean such an Examination as shall leav us in suspense , or forbid our Communicating , ( for the very same breath absolutely requireth us to do it without any exception or limitation , ) but such as shall prevent the crime he there reproveth , which was their doing it in an unworthy Manner : To which end it is not necessary to examin , what Right we have to the Lord's Supper , but what Reverence ? not what we have already do'n , but what we are about to do ? And whatever self-examination exceedeth this end , will be Impertinent ; whatever hindreth the Performance of the later clause of the Precept , ( so let him Eat , ) will be Opposit to the Apostl's intentions , as at large is proved in the foregoing Treatise , and is now further confirmed ; if the practice of such self-examination be useless and prejudicial , not only in order to the Sacrament , but to all other good purposes . The other word , which seemeth expresly to require us to examin our interest in Christ , we meet 2 Cor. 13.5 . Examin your selvs , whether you be in the saith , prove your own selvs , know you not that Christ is in you except ye be reprobates ? But all the foregoing and following context will forbid us to imagin , that the Apost'l should require them to examin themselvs concerning what was not then in question or mention . It is plain that his discourse reflecteth upon the punishment which they had Formerly Neglected , and upon his admonition Lately Inflicted , upon a most scandalous offender ; yet so , that som among them seemed to question His authority , and perhaps That of the Church , for so doing , and therefor seek a proof of Christ speaking in him . Such persons in the now-recited words he admonisheth to examin themselvs , not concerning their interest in Christ by his saving grace , but concerning their relation to him as a visib'l Church , and their consequent authority to judge those that are within , as in the former Epist'l he expresseth it . Our Incomparab'l Dr. Hammond hath to this sense paraphrased this text ; wherein he supposeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth , not IN , but AMONG you ; and that the Apost'l thereby alludeth to Exod. 17.7 . where the temting contumacios Israelites , after all the signs and miracl's shewed among them , ask in these very words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the Lord among us or no ? so that the meaning of the Apostl's question here is ; many miracl's of Christ and his Spirit have be'n wroght among you , so that if you do not believ that I am an Apost'l , and so that Christ is among you , you are ( sure ) of the number of those Israelites , who after so many mirac'ls still required more signs . Thus our Excellent Doctor . But if we will not look fo far , we shall find a fair occasion for the word IN , and for his playing with the word Reprobate too , in the third verse . Whereas you seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Proof of Christ speaking In me : Examin it well , and you shall find him in your selvs , when you censure such offenders as are within ; if not , you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which word , that it cannot here signify Reprobates in that strict sens , appeareth , bicause he immediately addeth , I hope you shall find that We are not Reprobate : but he descanteth upon their own word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , repeating it no less than five times in two verses , in a sence which must therefor answer their own : You seek an Evidence of Christ speaking in Me , as in his Apost'l : I have already pleaded , that If I be not an Apost'l to Others , yet doubtless I am to You , for the seal of mine Apost'lship are ye in the Lord , and I need no other evidence : Examin therefore your selvs , whether ye be in the faith which I preached among you : Do ye not know that Christ is in You , as in his Church planted by my ministry , except ye be vile persons , which have no ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) appearance of Christianity ? This the context evidenceth to be the true meaning of those words , who 's singl voice must outvote a multitude of other express texts , and the fundamental design of the Gospel , which invite us to rejoice in God. WE are miserably mistaken in the rules and mesures , ] as may appear , not only by the Reason glanced at from their dangeros tendency , or by the Silence of Scripture , which in mater of duty is equivalent to a Negative ; but by the contrary conduct of the Apost'l in governing this exercise . For however his words seem to prescribe self-examination as every mans duty , yet doth he plainly direct it to a quite contrary purpose . His words are , Gal. 6.4 . Let every man prove his ownwork : Let Every man without exception ; Prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , examin , his own Work , in the most comprehensive sense ( as the French express a man's whole business by son fait ) else will the Plaster be too narrow for the Sore , which is discovered in the words immediatly ' foregoing , ; If a man think himself to be som thing when he is nothing , he deceiveth himself : All this seemeth to amount to no less than Let every man examin the state of his own soul , that he may not be deceived , but certainly understand , whether he be a lively member of Christ or no. I shall not fence with these words , by pleading that by Every man is meant Every man Concerned in the advice , which is directed only to them which are Spiritual ; or that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant not only Prove , but Approve : but , which is much better , I shall mesure the Plaster by the Sore , the Meaning of the Words by the Design of the Author ; which the first verse discovereth to be Charity to offenders : the Means prescribed for this good end is Self-consideration : 1. Consideration of human frailty , whereto while himself is subject , he is neither above the Reach , nor secure against the Power of the tentation . 2. Consideration of his own Experience , which if he examin , may inform him , that himself hath be'n guilty , perhaps of the Same , perhaps of Great●●… crimes . This is the plain design of the precept : it is prescribed as a specifik against a particular evil , to cauterize the proud flesh , to lance the swelling apostem , to divert the sharp humor , from our neighbors to our own weakness or wickedness ; to pass from judging another to judging our selvs ; wherein we shall have better Evidence , better Autority , and better Success . And what success doth the Apost'l promise ? Is it , thou shalt be frighted at thy danger , and confounded with thy guilt ? This ( indeed ) one would expect , as most serviceab'l to the purpose in hand : but bicause it is least so , to the general design of the Gospel , the Apost'l turneth short to a quite contrary inference , and then shall he have rejoycing . How careful , that no particular precept should cross the Vniversal ! that his Precepts should have no wors consequent than his Reproofs ! But may clear themselvs , and say , as he did in his Apology to the Corinthians , for having made them sory , 2 Coo. 7.9 . you have received damage by us in nothing ; which this exercise can hardly be able to plead , if fear hold the scales , and we weigh our selvs by grains and scruples , and those authorized only by the precarios dictates of melancholy . Our Apost'l hath plainly enogh told us , that our adaequate mark is Faith working by Love : If hereby we examin our selvs , the work will be neither tedios in the Performance , nor tormenting in the Issu . Not tedios in the Performance : for it cannot ( sure ) require much skill , time , or labor , to search whether I love or no ? I look no further than mine own bowels for assurance , whether I love this or that neighbor or kinsman ; and why may they not with the same ease and certainty secure me whether I love God or no ? Nor tormenting in the Issu : for at worst I shall be put to no wors penance or task , than to labor for a greater Mesure of Love ; and all Love's tasks are full of pleasure . To ly down and afflict my self with grief for want of Love , or ( as is prescribed in the second place ) for want of grief , or with fear for want of any kind of grief &c. is more likely to quench Love than to inflame it . But to apply my affections to the original of all loveliness , the infinite beauties of God in his own perfections , the glories of his goodness towards his creatures , and to my self in particular , &c. is certainly of all exercises most proper for this end , and most pleasant in the practise : This must needs be the fittest ground for the fruits of the Spirit , Love , Joy , Peace . ANnot . 5. Nothing certainly but Fearfulness . ] It may be worth observing , how the light of Nature concurreth with that of the Gospel , to cast out this spirit . For as in All Ages , Nations , and Religions , it hath possessed and tormented the Weakest ; so hath it in them All be'n exorcised by the Wisest . The Greeks gave it a name which expresseth its Nature , the Latins gave it one that expresseth its Operaetions , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth it in its Cause ; Superstition , in its Effects : That , signifieth Fearfulness towards God ; This , signifyeth Overdoing our duty toward him : yet Both agree in the same apprehensions . For when the Greeks describe its Operations , they paint them with the very same colours as do the Latins , witness Theophrastus's Character : and again , when the Latins define its Nature , they do it by the very name which the Greeks have given it ; witness Varro , who maketh this the essential difference between Religion and Superstition ; that the Superstitios Fear the Gods , while the Religios reverence them as Parents , but do not fear them as Enemies : and what is this other than St Paul's doctrine ? You have not received the spirit of Fear , but you have received the spirit of Adoption . Seneca more Laconically giveth us account both of its Nature and Effects : Superstitio error insanus , amandos timet , quos colit , violat : Superstition is a mad error ; whom it should love , it feareth ; whom it worshippeth , it slandereth . And more largely in another place : Sicui intueri vacet , quae patiuntur superstitiosi , invenies tam indecora honestis , tam indigna liberis , tam dissimilia sanis , ut nemo fuerit dubitaturus furere eos , si cum paucioribus furerent . If any one be at leisure to view what the superstitious suffer , you shall find things so disgraceful for gentlemen , so unworthy of free men , so unsuitabl to sound men , that no man would doubt but they were mad , were they mad with fewer companions . Give us who can , a better explication of those words of St. Paul , which call it , the spirit of bondage , and oppose it to the spirit of Power , of Love , and of a Sound mind . And all this St. Paul spoke of the Law of Moses , which had been nothing else but Superstition , had not God authorised it : For as throughout the Old Testament Fear is Godliness ; so in all the ceremonies of the Law , Obedience hallowed the exercises . For as I said but now , Superstition , however exploded by the Wisest , ever possessed the Weakest , that is , the Greatest part of mankind : And at That time , the world was not capabl to have it Cured , but only Fomented . And that upon That very account the Law imposed such exercises as the Gospel forbids , we have a clear discours of St , Paul , in the beginning of the fourth chapter to the Galatians Now I say , that the heir , as long as he is a child , differeth nothing from a servant , thogh he be Lord of all , but is under tutors and governors , until the time appointed of the father ; even so we , when we were children , were in bondage under the Elements ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the a , b , c , ) of the world . But when the fulness of time was com , God sent forth his Son made of a woman made under the law , to redeem them that were under the law , that we might receiv the adoption of sons . And bicause ye are sons , God hath sent forth the spirit of his son into your hearts , crying Abba , father . Wherefor thou art no more a servant , but a son ; and if a son , then an heir of God throgh Christ . In this discours you have a full discovery of Superstition , its Nature , its Operations , and its Abolition . 1. It s Nature , childishness , requiring the discipline of Fear to govern it : 2. Its Exercises , childish , weak , and beggarly Elements , the first letters that children learn. 3. It s Cure , the spirit of Adoption , sent forth into the hearts of Gods children now grown up to manhood . Vpon this discours how justly doth he ground his expostulation , ver . 9. Now after that ye have known God , or rather are known of God , how turn ye again to the weak and beggarly elements , wherein you desire again to be in bondage ? When I was a child , I spake as a child , I understood as a child , I thoght as a child , but when I became a man , I put away childish things . When mankind was unripe in Age , it was so in Vnderstanding , and no wonder its Exercises should be suitabl . It was governed by the rod , and busied about ceremonies ; but now it is com to manhood , you are called to have fellowship with the Father , and with his Son Jesus Christ , 1 Jo. 1.3 . to be partakers of the Divine Nature , 2 Pet. 1.4 . and consequently of his Wisdom and Holines , his Loves , and his Hates : and therefore to approve things that are excellent . Phil. 1.10 . How is it then , that you still spend your time , your strength , and your labour in whipping of topps , bandying of balls , and playing with nuts , no less childish in your imaginations , than the law of Moses could either Find , or Make you ? Thus did the Apostl rebuke the Galatians , and what would he have said to this and som preceding generations , which have outgo'n both Jews and Gentiles in this childishness ? and that especially in two great respects . 1. We find not that either Jews or Gentiles disquieted themselvs about maters of mere Belief , thogh they did about maters of Action . 2. Nor that they disturbed the peace of their Nations , thogh they did that of their own Minds . 1. They disquieted not themselvs with maters of mere belief , conceiving that the true worship of God consisted not in Disputing , but Imitating his Perfections . But we , in mere honor to the glorious promises which are made to Believing , have multiplied Articls of Faith , and Questions upon every Articl , and Doubts upon every Question ; and every one of these we call maters of Faith , and mater of Faith we take to be mater of Salvation , and if we mistake in the One , we believ we shall miss of the Other . Hence is it that Catholik and Heretik among the Romanists , Orthodox and Heterodox among the Beformed , sound so terribly as to fray many a good man , if not quite out of his Wits , yet ( which is almost as bad ) out of his Corage to use them . Reason , we are told , must not presume to medl in maters of Faith , but we must deny our selvs , no less in our Rational faculties , than in our Sensual appetites ; for it is no less impious to Disbeliev God's word , than to Disobey his command : And in This , they speak , not only Truth , but Reason , which therefor they justify by exercising . But , as it is in Moral vertues , so is it in Faith ; it lieth between two extremes , Defect on One hand , and Excess on the Other . It is no less frequent in maters of Faith than in Manners , to teach for Doctrines of God the Commandments of Men ; in the One tormenting the Mind with needless Mysteries , as in the Other , the Body with needless Penances . But to Faith what could have be'n more incongruos ? Repentance , indeed , in its very name carrieth a sower countenance , importing a mortification of our Natural appetites , and consequently a pain to our hearts : But Faith , who 's proper object is Glad-tidings , might justly claim , not only freedom from Pain , but such fulness of joy , as should cast out the grief even of Repentance ; whereas now it is made the harder taskmaster of the two . For however painful it be , it is not impossibl , to cut off hands , or feet , or pull out eys ; but our Reason is not only the Ey , but the Heart of our Soul , not to be cutt or pluckt off : Tormented indeed it may be , and most in those who have most improved it , as the clearest ey is always tenderest : and stupified it may be , yet not to such a privation , but that it will ever and anon feel anxios fits of melancholy , doubting of the truth of som things which are received as matters of Faith , and consequently of our title to Salvation for want of Faith. Few can at all times bost with the Physician , there are not impossibilities enogh in Religion , and fewer with the Father , credo quia impossibile est . It is hard to apprehend , how any thing can be at once True and Impossib'l ; but to make the very Impossibility , a reason why I should believ it , let St. Paul judg , whether this be not cum ratione insanire . For when he would perswade a belief of the Resurrection , he did not urge the impossibility but the contrary : Why should it be thoght a thing incredib'l that God should raise the dead ? and when hereupon Festus charged him with madness , he replied , I am not mad , but speak the words of truth and soberness . What Soberness can there be in a quite contrary argument , yea , what plainer madness , than to talk such extravagant inconsistences , as infer credibility from impossibility ? What other spirit but that of Fear could thus confound mens understandings ? Fear , of all passions the most infatuating ; Fear , which most frequently blindeth the most piercing judgments ; Fear , which maketh every shadow a man , and every bush a thief , and every thief a murtherer ; Fear , and only fear , can so disorder our minds , that we think it equally necessary to salvation , to believ the niceties of Schoolmen , and the Doctrines of the Gospel ; and distrust our interest in Christ , if we can neither satisfie , nor destroy our reason , when it cannot comply with contradictions , which he never enjoyned us to believ . 2. Much less did they embroil the publik peace with controversies in Religion : Whereas among Christians , there is not any question so nice in point of Belief , or so slight in point of Worship ; but hath be'n able to engage whole Families in the fiercest contentions , and whole Nations in most bloody wars ; yea , for two or three ages there hath hardly b'en a rebellion , whereof Religion hath not be'n either the Real or Pretended cause . And This , as it is more notoriosly scandalous than the now mentioned disquiets of private persons , so is it ( if possibl ) more directly opposit to the most earnest endeavours of the Gospel : which doth indeed very frequently exhort us to joy and comfort in our own spirits ; but much more earnestly and solenly provoke us to love and peace toward others : Yea , Love maketh so great a figure in almost every page of the New Testament , that it seemeth not only the Supreme , but almost the Only grace : It looks like unlawful to fight upon Any occasion whatsoever ; but to fight for Religion , seemeth no less contradictious , than to fight for Love : And that the Only Religion which commandeth to beat swords into plow-shares , should be the only religion that forgeth plow-shares to swords ; is a fanaticism so irrational , as nothing but Fear could have produced . The summ therefor is This : The light of Nature agreeth with that of the Gospel , to declare , that we are not to serv God for Fear , but Love : What our Apost'l opposeth to a Sound mind , that our Philosopher caleth a mad error ; but the madness is incomparably greater in a Christian , than ever it was , or indeed could possibly be , in a Heathen : For as it is the utmost extravagance of frensy , to beat our selvs , or our friends ; so in this we exceed the Heathen , that many among Vs , but none among Them , disturb their own souls with anxios doubts concerning Faith , or imbroil their Nation with bloody wars upon difference of opinions in Doctrine or Worship ; so is it more monstrosly mad in a Christian , by how much more clearly and solenly the Gospel hath labored to prevent the one and the other , by declaring that we have not receved the slavish and mad spirit of Fear , but of Power and Love , and of a sound mind . And again , that The Kingdom of God is not meat and drink , but righteosness , and peace , and joy in the Holy Ghost , for he that in these things serveth Christ , is accepted of God , and approved of men : This upright and erect walking , this frank and chearful , this manly yea divine freedom of spirit , as it maketh men more Like God , so doth it make them more Acceptabl to him ; it will not only vindicate religion from the obloquies of its enemies , who either despise or fear it , as a curb to generosity and freedom ; but recommend it to them as most noble and pleasant : nor will it only silence our quarrels , but endear us in mutual affection . FINIS . Notes, typically marginal, from the original text Notes for div A30672-e640 * See Annot. 1. a Annot. 2. b Annot. 3. c See Annot. 4. d See Annoi . ult . a Plutarch . in Dione . 
A37077	----	A motion tending to the publick good of this age and of posteritie, or, The coppies of certain letters written by Mr. John Dury to a worthy Knight at his earnest desire shewing briefly vvhat a publik good is and how by the best means of reformation in learning and religion it may be advanced to some perfection / published by Samuel Hartlib ... Dury, John, 1596-1680. This text is an enriched version of the TCP digital transcription A37077 of text R18081 in the English Short Title Catalog (Wing D2874). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 103 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A37077 Wing D2874 ESTC R18081 12349151 ocm 12349151 59929 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37077) Transcribed from: (Early English Books Online ; image set 59929) Images scanned from microfilm: (Early English books, 1641-1700 ; 209:17) A motion tending to the publick good of this age and of posteritie, or, The coppies of certain letters written by Mr. John Dury to a worthy Knight at his earnest desire shewing briefly vvhat a publik good is and how by the best means of reformation in learning and religion it may be advanced to some perfection / published by Samuel Hartlib ... Dury, John, 1596-1680. Hartlib, Samuel, d. 1662. [2], 50 [i.e. 40] p. Printed by P.L. for Michael Sparke, Senior ..., London : 1642. Reproduction of original in Union Theological Seminary Library, New York. Marginal notes. eng God -- Biblical teaching. Christian education -- Early works to 1800. Conduct of life -- Early works to 1800. A37077 R18081 (Wing D2874). civilwar no A motion tending to the pvblick good of this age and of posteritie. Or The coppies of certain letters written by Mr. John Dury, to a worthy Dury, John 1642 19367 37 5 0 0 0 0 22 C The rate of 22 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-11 Ali Jakobson Sampled and proofread 2006-11 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A MOTION TENDING TO THE PVBLICK GOOD OF This Age , and of Posteritie . OR The Coppies of certain Letters written by Mr. John Dury , to a worthy Knight , at his earnest desire . Shewing briefly , VVhat a Publik good is , and how by the best means of Reformation in Learning and Religion it may be advanced to some perfection . Published by Samuel Hartlib . For the better Information of all those who are willing of themselves , or intrusted by others to set forward Pious and Learned Works . Life is Deaths seed's time , Death lifes Harvest , as here we sow ; so there we reape , as here we sett , so there we gather of a blessed life , a death as blisfull . Sir , THe following discourse is not so fully and accurately expressed as I could wish , for want of time , and by reason of manifold interruptions : but such as it is , you will be pleased to make use of it . Perhaps to a pious soule that looketh to God , and his life , it may relish and worke some effect . The grace of God be with you , I rest , Sir , Your truly respective and most affectionate servant in Christ . Iohn Dury . London , the 30 of Decem. 1641. A MOTION TENDING TO the publicke good of this Age and of Posteritie . NO man can do good to Posterity , but he that doth know how to serve his own generation rightly . Nor can any man serve his owne generation as he ought , that knoweth not what his own felicity , and that of his generation is ; and how it may be attained unto . For he that is destitute of this knowledge , can neither labour for himselfe to become truly happy , nor can he reach forth the means of happinesse unto others . For how can any impart unto another , that whereof he is not himselfe participant ? A man then that would set forward the Publique Good , must first know , what it is to be truly good ? By what means goodnesse is attained unto ? and how it may be propagated unto his generation ? Of these there , I purpose to discourse a little , before I make the motion , which I intend to propose unto you . Of the first . To be truly good , is to partake of the life of God , for none is good truly save God alone , and of the fulnesse of his goodnesse we all partake grace for grace ; because we live , and move , and have our being in him , and so much life , and motion , and being as we have in him , so much goodnesse we have ▪ and no more ; for either goodnesse is denominated from God , or God from goodnesse ; so that either way to be good ▪ is to have a being in God , or to be in God , is to have a being in goodnes : for what hath no being in God , is altogether evill ; and what hath no being in Goodnesse ▪ is altogether separate from God ▪ Hence it is that the Apostle speaking of the corruption of 〈…〉 which is radically in us saith that we are alienated from the life of God . And David describing the wicked saith , Psal. 58. 3. That they are estranged from the wombe , and go astray as soone as they be born speaking lyes . Whence are they estranged ? is it not from God and his life ? and whence go they astray ? Is not from his Truth ? and is not this the cause they speak lyes , even because they give not way to the motions of his Truth , to do that which it suggesteth unto them , and whereof they are convicted in their Conscience that it is their duty . For God and his Truth is made manifest unto the Conscience of all men , Rom. 1. 18 , 19. and 2. 14 15. and the wicked not taking notice of that which they know of him , but detaining Gods Truth in unrighteousnesse ; that is to say , suppressing the motions of Gods life , and giving way unto the motions of their own lust and sensuall imagination ; by this they are estranged from God , and draw his wrath upon their soules . For the object of Gods wrath is nothing else but the life of lust in nature , Ephes. 2. 3. For there we are said to be by nature the children of wrath , in respect that we have our conversation in the lust of the flesh , fulfilling the desires of the flesh and of the minde . Now we know that our flesh and fleshly minde doth embrace only this present world , of which we are taught , that all that is in the world , is but the object of lust , and of pride in lust . For Iohn saith , that all that is in the world is the lust of the eyes , the lust of the flesh , and the pride of life ▪ which things the Apostle saith , are not of the Father , but of the world . For which cause also he disswadeth us from the love thereof , and consequently from the life which may be had therein , for two Reasons . First , because if we love these things , and live in them ; the love and the life of the Father is not in us . Secondly , because the world doth passe away , and the lust thereof , but he that doth the will of God abideth for ever . Now he doth , and none but he doth the will of God , which abideth in his love and life , according to Christs exhortation , Iohn 15. 4 , 5 , 6. Abide in me , and I in you ▪ as the branch cannot beare fruit of it selfe , except it abide in the Vine ; no more can ye , except ye abide in me : and againe Iohn 6. 39. 40. This is the will of the Father , that of all which he hath given me , I should lose nothing ; and that every one who seeth the Sonne , and beleeveth on him , may have everlasting life ; therefore all things which are , and every one who is not in the love and life of the Father , shall perish ; because it is not according to the will of God , whichis onely good , & remaineth for ever . For nothing can be esteemed truly good , but that which doth remaine for ever . For all goodnesse being the life of God in us , and he being in himselfe everlasting and immutable ; his life in us , must also be like unto him , and what is not like to him and permanent with him in us , is none of his ▪ but whatsoever is truly like him , and according to his will , shall also be permanent with him for ever . For he cannot destroy any thing wherein he taketh a liking , and he taketh alikeing in nothing but in that which is truly good , & like unto himselfe . And verily , the perfect estate of our felicity in the life to come , is nothing else but to be like him . For Iohn faith , It doth not yet appeare ▪ what we shall be , but we know when he doth appeare we shall be like him , Then to be like him , is to be truly happy , and to have a being in him , and to partake of his life is to be good ; and nothing is truly good , but only this . Therefore when the worldlings say , Psal. 4. 6 , 7 Who will shew us any good ? then the man of God answereth , not unto them , but unto God , to himselfe , and to us , saying ; Lord lift thou up the light of thy countenance upon us ; for thereby thou hast put more gladnesse in my heart , then when their Corne and Wine increased . Now we know the cheerfulnesse of a mans life , by the brightnesse of his countenance , and his good or ill will to us , by the cleer or cloudy appearance thereof toward sus . So then , the lightsome countenance of God , is the evident appearance of his favourable life and good purpose towards us ; and if this be lift up upon us , that is , if we finde this shining over our heads , and round about us , or going before us , to direct us in our wayes , then we know that his life is in us ; for none can perceive the countenance of God to be lift up over him , but by the life of God which is in him ; and when we finde this life to be in us , then , and never till then are we truly happie ; because we enjoy a true and permanent good , which is the life of Gods presence , wherein is fulnesse of joy , Psal. 16. 11. This then is that good , which every one should seeke to obtaine for himselfe , and study to procure through the communion of Saints unto others . And he that can serve his generation by the procurement and furtherance of this unto it , he doth truly advance the Publique Good ; but whatsoever else any doth seeke to advance towards his generation , if it be not directly subordinate hereunto , it is not worth his labour ; for all what is done besides this end , is but labour for the fire , and a wearying of themselves for very vanity , as the Prophet termeth it ; who also giveth this reason hereof , because the earth shall be filled with the knowledge of the glory of the Lord , as the waters cover the sea : intimating that when the knowledge of Gods glory which begetteth in us the powers of his life shall be so abundant in the earth , as the waters are abundant in the Sea ; then all humane works and buildings not agreeing with this life of God appearing in the knowledge of his glory shall be over-flown and drowned and swept away , as with a floud ofspirituall waters ; or rather consumed , burnt up with fire , and destroyed as meer vanity . Therefore we should take heed how we spend our time , and employ our selves , and bestow the precious talents which God doth give us to profit withall ; lest we weary our selves in the whole course of our life , for a thing of nothing , and bestow cost and labour for that which will be lost , and do at all no profit , either to our selves , or unto Posterity . For if that which we do undertake be not lasting , and permanently leading unto this life , which the knowledge of Gods glory doth afford , it will not be at all profitable , because it will not endure the firy tryall and judgement , which God in his wrath will kindle in these latter daies , before he raiseth up his owne Kingdome , wherein nothing shall be of use , but that which shall be built upon the true foundation of life everlasting , which is Christ Jesus ; and that which shall be such for substance and matter , which will endure and escape the tryall of the fire . See 1 Cor. 3. 12 , 13 , 14 , 15. From all which by way of Recapitulation , I will gather these conclusions towards the purpose in hand . 1 That a Publique good is nothing else but the universall private good of every one in the life of God ; for that which serveth the turne of some only , although they may be many , and even the greater part , is not to be counted truly Publique ; but that is properly Publique which is common , and reacheth alike unto all ; and that reacheth truly to all , wherein every one hath alike neere interst , and whereof every one may be alike sensible , which is the life of God in men ; for God is the same to all , and is but one life in all , and all may and should challenge alike interest in him . 2 That none can procure this good to others , farre lesse to all , that doth not seeke it for himselfe , and in some measure purchase it , at least by attaining to the true love of it , and by a willingnesse to do any thing that lyeth in his power , for the advancement of it , as well towards others , as towards himselfe . For as it is an universall good , none can engrosse it for himselfe alone , but every one must seeke to partake of it with another . Hence it is that there is no truer way to get it for our selves , then by endeavouring , that others also may participate of that which we either haue obtained , or may hopefully obtaine . For Gods meaning is not to be possessed as a peculiar to one ; because he doth intend to shew himselfe the God of all , and he , that seeketh God in all and for all , shell at last find him for himselfe , but he that thinketh ( as the custome of some is who despise others as impure and unworthy of their society ) to have him only for himselfe shall loose him in all , and himselfe also . 3. From whence followeth , that all selfe seeking and the affection of some particular thing and way , whereby men desire to bee taken notice off , amongst other men for procuring a Publique Good ; which they imagine to be good ; that ( I say ) all such purposes are nothing but carnall Hypocrisie , which is inconsistent with the life of God : so that except there be a single purpose to seeke this Good absolutely for it self , that it may become common to al ; & to seeke nothing with it besides it self , least it be not entire , but mixed with aimes of another nature ; & to seeke all other things for it , least some other thing be valued more then it , and it become in our minde subordinate unto matters of a base nature ; except ( I say ) all this bee , the indeavour will never reach the end for which it must be undertaken ; nor receive a blessing from God to come to any perfection , because it is impossible that God , or Gods worke should be made to serve any mins ends ; or that he should suffer himselfe and his worke to be abused by men for private ends without discovering the deceit of their practises by some manifest judgement or other . And this is the cause why God doth bring the fire triall upon the world , namely to make void and without effect all by-ends and worldly imaginations in his worke , in his great worke which he is about to performe : for we are taught Esa. 2. concerning the Kingdome of God when it shall be raised ; that the lofty lookes of men shall be humbled , and the haughtinesse of men shall be bowed downe , and the Lord alone shall be exalted in that day , that all height and high things shall stoope , and all Idolls ( amongst which our selfe imaginations are to be reckoned ) shall be abolished at the presence of the glory of his Majesty , when he shall arise to shake terriblely the earth . Therefore in aiming at this good we must cease from all selfe ; and cease from all men , whose breath is in his nostrils , for wherein is he to be accounted in the worke of God ? Thus having setled the aime which ought to be had in seeking a Publique good : let us consider the meanes that leade thereunto . Of the Second . The meanes to attaine unto the life of God is none other but Christ , for in him alone is the fulnesse of the Godhead bodily , and it is the Fathers pleasure that in him all fulnesse should dwell . Therefore the Father will bee scene no where , and cannot bee scene anywhere , but in his Sonne , who is the brightnesse of his glory , and the expresse Image of his person , now hee hath revealed in the Scriptures , the manner how hee is to be knowne in his Sonne , and how by that knowledge his life is conveyed unto us : and this we will indeavour to lay open . First then the manner how the Father is knowne in the Sonne ; is expressed 2 Cor. 4. 6. thus God commanded the light to shine out of darkenesse ; doth shine in our hearts , to give the light of the knowledge of the glory of God in the face of Jesus Christ , where wee must observe that the Apostle doth speake of himselfe , and the rest of the Apostles , to declare the manner , how God did make himselfe knowne unto them : And as he made himselfe knowne to them ; so he is this day to be knowne to every one : For God is but one , and the manifestations of his life is the same in all , to whom it is made manifest ; although it may be differenced according to the severall degrees of height by which it is perceived . But here we have the substance of this manifestation in these particulars . First , That God is the authour of it by the power which hee hath to command light to shine out of darkenesse , whereby is intimated , that we are nothing but darkenesse , till it please God to command light to shine in us . Secondly , That the light whereby God is made manifest unto us , is the brightnesse of God himself ; for he saith that God doth shine : whereby is also intimated , that it is of the meere free Grace of God , imparting himselfe unto us that we come to know him ; and not of any free willing choyse or rationall parts in us that we should bee able to chose out the objects of true knowledge , or when they are proposed unto us by others , that wee should be able to dive into Gods nature thereby , or to make better use of the meanes , whereby God is knowne , then others doe . But all this is Gods free grace to us . Thirdly , That the place where God doth shine is a mans heart ; that is the prime Center and Seate of this living soule ; where the spirits maintaining his life are begotten . For as there be materiall spirits rising out of the blood , in the materiall heart ; So there are incorporeall spirits arising out of the mindings of the soule in the heart of our spirits , which is conscience ; for in the conscience God hath his Seate in all men , and there he doth appeare to all converts at first ; where he also doth ever continue more or lesse shining unto them , according as they deserve to see his bright or his cloudy countenance . Therefore if any man will fit himselfe to see God , he must purifie his conscience , For blessed are the pure in heart , for they shall see God . Fourthly , That the effect for which God doth shine in our heart , is to give a light to us . God is nothing but light , and in him is no darknesse at all ; but he is in himselfe a light , which is inaccessible , which no man hath seene nor can see , except God give him eyes to see it . For Christ saith , Math. 11. 17. No man knoweth the Son but the Father , neither knoweth any man the Father save the Son , and he to whom the Son will reveale him . Therefore although God doth shine both in himselfe and towards us , yet he may be unperceptible and unperceived even by those that are his own , except he be pleased to give the the light of perception . For it is said , that not only the light shineth in darknesse , and that darknesse comprehended it not ; but also that this true light came into the world , and was not known by the world , and that it came unto his own , and was not received by them , but to such as received it , the priviledge of being the Sons of God was given by it . Now then the ability of receiving or perceiving the light when it shineth , is also the gift of God ; for he must open our eyes to perceive his light , and except this effect follow upon his shining in our hearts . I say , except this reflexive Act of perceiving this light be granted by God , and freely given to us , we cannot apprehend his life and being in us , although he should shine otherwise never so brightly . Whence again we see , that it is not of him , that runneth or willeth , but of God that doth shew mercy . And that it is not one Act of grace that will serve our turne , as to have once begining , and then to be left unto our selves , but there must be a continued Act of Grace ; for Grace that is of one Grace , fitted to embrace and make use of another Grace ; namely , of a latter Grace to make use of the former ; for as we cannot will nor know any thing of the life and light of God at first , so we cannot performe any thing answerable to that life and light , except God also give the performance according to his owne good pleasure . Fiftly , That this light is the light of knowledge ; now to know is the Act of a mans understanding , and the understanding is the same faculty in the soule , which the eye is in the body . As the eye then , when it is not blinde doth perceive the visible appearance of a thing ; that is , it receiveth the image of the shape there of within it selfe as within a looking-glasse , and keepeth every image which it receiveth distinctly , seperate from each other . So is it not with the understanding when it is not darke and muddy ; it also receiveth with in it selfe , as in a spirituall looking glasse , and keepeth distinctly seperate the intellectuall appearances of the images and shapes of spirituall things . For although spirituall things cannot be said properly to have images and shapes , yet became our understanding in conceiving of the same , doth receive intellectuall notions and Ideas , wherein spirituall matters do appeare to it , and in respect that these notions or mindings have something in them like unto the representation of an image , therefore we must speak thus . And so much the rather , because the Scripture doth continually expresse the Acts of the understanding by the Analogie of the eye , as Ephes. 1. 17 , 18. the Apostle prayeth That God nould give the spirit of wisedome and revelation in the knowledge of Christ , the eyes of our understanding being enlightned that we may know , &c. Thus then to be able to know that is , to receive and distinctly to perceive things represented unto us , we must make use of the faculty of our understanding in spirituall things , as men do of their eyes in bodily matters . And what matters do essentially concurre towards the apprehension of things in their bodily shape within the eye ; such like matters are intellectually also concurrent towards the Act of knowledge in the understanding . Sixthly , That the object of this knowledge is the glory of God . The glory of God is the manifested excellencie , and the evident appearance of his goodnesse and of his nature . So when Moses Exod. 33. 18. desireth that God would shew him his glory ; God answereth ▪ verse 19. and saith , I will make all my goodnesse passe before thee , and I will preclaime the Name of the Lord before thee . By which we see that the apparition of his goodnesse , and the apprehension and knowledge of his name , ( that is of his nature , for the nature of every thing is knowne by the name thereof ) is the manifestation of his Glory . Seventhly , That this glory of God is to be seen in the face of Jesus Christ . The face of Christ is the expresse appearance of his being and life , by which he is distinguished from all other men ; for men are to be discerned by their faces one from another : now Christ is to be difcerned from all other men in this , that he is a spirituall man , and did live in the flesh a spirituall life ; for the Apostle saith , that God was in Christ reconciling the world unto himselfe . And of his own knowledge of Christ he speaketh thus , Though we have known Christ after the flesh , yet now henceforth know we him no more ; Therefore if any man be in Christ , let him be a new creature , old things are passed away , behold all things are become new . The new Creature is the spirituall Creature ; for he that is in Christ , is one spirit with him ; Because Christ is different from the old Adam in this , that the old Adam was made to be a living Soule , but the new was made a quickning Spirit . Hence then we learn that the face of Christ , which is the appearance of his life and being in the spirituall state , wherein he walked in the flesh as God ( for he lived the life of God in the flesh , 1 Ioh. 1. 2 , 3. ) is the proper Subject wherin all the goodnesse and the nature of God doth appeare ; So that if we can see and know the fare of Christ ; then we shall evidently also perceive the life of God in his glory , because he that seeth Christ ; seeth the Father . And Christ himselfe desireth us to beleeve him , that he is in the Father , and the Father in him ; nor will the Father be seene in any but in him , in whom only he is well pleased , and whom we should hear on his behalfe , Matth. 17. and because he alone is the expresse image of his person and the brightnesse of his glory , Heb. 1. 3. Therefore also he cannot be feene in any but in him ; for all which causes he is the only means to attaine unto the life of God , for he only can give the light of life to such as come to him and follow him , Ioh. 8. 12. and Ephes. 5. 14. And thus we have understood the manner how the life of the Father is to be known in the Son . Now followeth the way , how by that knowledge the life of the Father is conveyed through the Son unto us . This is expressed , 2 Cor. 3. 18. thus : But we all with open face , beholding as in a glasse the glory of the Lord , are changed into the same image from glory to glory , even as by the Spirit of the Lord . Where we must observe that the Apostle doth not speak here of himselfe alone , but of all Christians , to show the way and the maner how they become parrakors of the life of God in Christ ; which in all Christians is but one and the same , although there be differences of degrees , in the participation thereof . But here the substance of the matter is declared in these particulars . First , That all Christians are participant of this life ; for he saith we all , meaning himselfe as a Christian , and all other beleevers ; for seeing there is but one faith , and one hope , and one spirit : therefore the beleevers are said to have obtained like precious Faith with the Apostles , and to be baptized with the same Spirit ; for he saith , that by one Spirit we are all baptized into one body . Secondly , That all beleevers have their faces uncovered ; for he saith , that with an open face we behold . That is to say , that the face of our Soule , which is our minde , is not now covered with a vaile , as the face of Moses and of the Iewes was , least they should behold the end of that which was to be abolished ; for to this day the minds of the Iems are blinded , and the vaile remaineth untaken away in the reading of the old Testament , which vaile is done away in Christ . For the Lord is the Spirit which causeth the vaile to vanish , for where the spirit of the Lord is , there is Liberty . That is to say , there is free accesse unto God ; to take notice of his whole life , for the spirit searcheth even the deepe things of God , and we have received the Spirit of God , that we should know the things which are freely given to us of God . For now is the Prophesie fulfilled which was spoken by the Prophet I saiah chap. 25. 6 , 7. That God shall make in his holy mountaine ( which is his Church ) a feast of fat things unto all people , a feast of wines on the Lees ; of fat things full of marrow , of wines on the Lees well refined . And that he would destroy in his mountaine the face of the covering cafl over all people , and the vail that is spread over all Nations . This Prophesie I say , is now fulfilled . for in the Church of the Gospell the feast of all wisdome , of all knowledge and understanding , and of all promises and comforts unto the wearied soules , is largely set before us in the writing of the Evangelists and Apostles , and that we should be able to make use of this feast . God hath also taken away the face of the covering , and the vaile that was spread over all Nations which kept them in blindnesse , so that now our faces are opened and uncovered before the Lord , because he is well pleased with us in Christ , whose Spirit he hath sent forth in our hearts , to give us the liberty of Children , that we should come to him , and call upon him Abba Father . Thirdly , All that have their faces thus uncovered behold the glory of Lord as in a glasse . The end wherefore God doth uncover the faces of Beleevers , and giveth them his free Spirit , is that they should know the things which God hath freely given to them , as the Apostle faith ; now those things cannot be known but in the fountain and receptacle where they are which is Christ , for in him is all fulnesse ; and the Father hath made him unto us ▪ Wisedom , Righteousnesse , Sanctification and Redemption , 1 Cor. 1. 30. Therefore the Spirit by which our faces are uncovered , doth lead us unto him ; for to know the things of God , he must be known , and that he may be known , he must be seen and lookt upon , for in him all the treasures of life are to be seen and no where but in him . Therefore the Prophet when he proposeth the greatest of blessings saith , that our eyes shall see the King in his beauty : intimating , that in the sight of him , and his beauty , was our happinesse . And verily those that once have had a true sight of him cannot but continually seeke to behold him . We may see it in David how he stood affected towards him , One thing saith he I desired , and will feeks after , to behold the beauty of the Lord , and to enquire in his Temple . and Psal. 42 , 1. 2. As the Hart panteth after the water brooks ; so panteth my soule after thee ▪ O God . Oh , when shall I come and appeare before God ? but chiefly Psal. 63. 1 , 2 , 8. early will I seeke thee ; my soule thirsteth for thee ; my flesh longeth to see thy power and thy glory so , as I have seene thee in the Sanctnary . Because thy loving kindnesse is better than life . If he had never seene him in the Sanctuary of the Spirit , he could not have ●●●● carnestly desired him ; But having once seene him and tasted of his goodnesse , he could not but long for the continuance and renewing of this sight and and taste . This also may be gathered from the Apostle Peter , who exhorteth us to desire the ●in●●re milke of the Word , if so be we have tasted that the Lord is gracious . The tasting of Gods graciousnesse will not be soone lost out of the sanctified minde , but will leave a desire after it to looke after him . Now this glory of the Lord is beheld as in a looking-glasse his outward actions which are regished in the Gospel , are the looking-glasse wherein all the divine properties of his goodnesse and loving kindnesse do appeare to the full , when they are spiritually considered . Fourthly , Those that behold this glory , are changed into the same image . This glory is so excellent in goodnesse , and lovely to all that behold it , that it subdues the soule and drawes it by a sympathy to become comfortable unto it selfe , as it is said , 2 Cor. 5. 14 , 15. The love of Christ constraineth us , to what ? to be conformable unto his death . For when the soule seeth his great love to us , it cannot possibly but it must needs love him again ; and where love is there is a Symbolizing of affections , which is the change here mentioned ; for through love , the thing beloved doth receive a being in him that loveth it ; and thus our Souls are transformed into the same image which we perceive to be in Christ . See concerning this these places , Phil. 3. 21. Ephes. 5. 1 , 2. and 1 Iohn . 3. 2 , 3. and 4. 10 , 11. Fiftly , This change is from glory to glory , that is from one step or degree of glory to another . For Christ is the ladder which Iacob saw , Gen. 28. 12 , 13. wherein were steps reaching from earth unto heaven ; that is to say , from the lowest estate of a temporall , to the highest of an eternall being . And upon these steps the Angels ascended and descended ; these Angels are our spirituall messengers sent up to God , and his gracious answers sent down upon us . The steps and degrees are in the life which we live in Christ Jesus . the motions of spirituall growth , wherby in the dayes of his flesh he was daily mortified in respect of the outward man and quickned by the Spirit in the inward ; to which mortification and quickning , we become conformable ; by proceeding from one state ▪ of glory to another ; because he also in the dayes of his flesh , went by the same progresse alwayes from earth to heaven , till he came againe to his Father , from whence he came forth . Sixthly , This change is wrought by the Spirit of the Lord , in the soule that beholdeth Christ . The Spirit of Christ is the Author of the change which is wrought in us ; for when we see and behold Christs glory , the love of God is shed abroad in our hearts by the holy Ghost which is given to us , Rom. 5. 5. So the holy Ghost proceeding from Christ by the knowledge and faith which we have of him , and of his life , Ephes. ● . 5. worketh love in us to him ; by which we Sympathi●e , with him , and are changed into the same state of life , wherein he did live after the inward man ; for the spirit which commeth from him , taking hold of our spirits , draweth the same with it selfe up unto Christ , to whom it goeth back again by the manifestation of the life of Christ in us . For when it prevaileth over the powers of our soule , to bring the same unto the obedience of Gods will , then it bringeth us backe to Christ ; for this was the life of Christ , not to do his own will , but the will of his Father , who who sent him into the world , Iohn 6. 38. Thus then , when our will is brought to yeeld it selfe by the spirit wholly unto the will of God in all things as Christ did , then we are changed , and by the Spirit led from one step of glorious conformity to another . Then the soule being betrothed unto Christ , through love doth desire to be drawn , that she may run after him ; and then the mistery of the song of Solomon is begun in us , that it may also in due time be fulfilled through all the degrees of love therein expressed : which mistery is not to be understood by any , but by such as proceed in the degrees of this change from glory to glory . Thus then we see how the life of God is both made known and conveyed to us by the means of Christ ; from all which by way of Recapitulation , we will gather these conclusions . First , that as the life of God is the only good to be sought for and procured unto all ; so Christ , as he is a Spirituall man , is the only meanes to purchase that life . Secondly , That that life is purchased in Christ by none other way , but by the free gift of God , through the illumination of our soules with knowledge . Thirdly , That this knowledge doth reflect immediately upon the glory of God , as upon his proper object , which is to be manifested in the heart of man . Fourthly , That to make this glory manifest in our heart , the face of Jesuc Christ must be seen by us . Fiftly , That to behold the face of Christ , we must have an open face free from the vaile ; and then we must looke upon the glorious excellencies of his spirituall life , in the glasse of his outward conversation amongst men . Sixthly , That by this contemplation and apprehension of the life of Christ , a new life is begotten in us conformable unto that which is in him , by which we are changed into the same image of glory , and are led from one degree thereof , unto another , Seventhly , That this change is brought to passe by the Spirit of the Lord , which worketh upon our spirits , the manifestation of the life of God , which is the only good thing and happinesse to be sought after , and propagated unto posterity . Thus having discovered the true aime of a publique good , and the means by which we must attain thereunto ; let us proceed to the endeavours which may be used towards the propagating of this , unto the men of this generation , that by them it may be advanced unto posterity . Of the third . If we have tasted how gracious the Lord is , and are truly come unto him as lively stones , to be built up a spirituall house , and a holy Priesthood , to offer up spirituall Sacrifices acceptable to God , through Jesus Christ ; then we shall be fit to propagate this life unto others , and not else ; for the means by which it is propagated unto others , is none other but to labour , that the light which is made manifest unto our soules , whereby we are become partakers of the life of God ; may shine also unto others , that they by the grace of God , may partake in like manner of the same . This endeavour hath three chiefe parts . The first is the care of avoyding offences . The second of giving good example , by going before others in godlinesse . The third , of making the Rule and doctrine by which we walke , to avoyd the evill and do the good known to every one . These three parts of this endeavour , are expressed Phil. 2. 15 , 16. thus . Be blamelesse and harmles as the Sons os God , without rebuke , in the midst of a crooked and perverse Nation , amongst whom shine ye as lights in the world , holding forth the Word of life . Except we study to be in all things without scandall and offence , as it becometh the Sons of God , amongst the Sons of men ; the good which we do shall be evill spoken of , and become unprofitable , See Rom. 14. 13 , 14 , 15 , 16. And if we give no good example by our life in the profession of the Gospell , all our Doctrine shall be blasted , and we justly suspected , and not worthy to be heard or taken notice of for teachers of Truth , See Math. 7. 16. 21. Iohn 10. 3 , 4 , 5. Thus then , the endeavour to be without offence , is a preparative to make way for the good which is to be intended towards others in our practise , and the good which is to bee intended towards others by our practise ; is a preparative towards the proposall of the Doctrine of Truth , by which the knowledge of Christ is advanced unto the World , that so many as God shall be pleased to enlighten and call out of the world , by that knowledge may be joyned to him , and made participant of his life . These three endeavours comprehend all the objects , which in the profession and preaching of the Gospel , are to be studied by our selves , and insisted upon towards others . For in a word , it is by the means of the Gospel , that Christ is to be made known unto the world ; For the Gospel is the power of God unto salvation , to every one that beleeveth , Rom. 1. 16. And seeing that in the wisedome of God , the world by wisedome knew not God , it pleased God by the foolishness of preaching , to save them that beleeve , 1 Cor. 1. 21. Now in the Gospel there be two things . First , there is the doing of the Truth for ourselves , and then the publishing of the same for others . The doing of the Truth , is the profession of the Gospel , and the publishing of it unto others ; is the preaching of the Doctrine , by which the profession is regulated . As for the profession , we see it hath two parts ; The first is a care to be blamelesse and harmlesse without offence and rebuke towards all men . The second , is the practise of Piety to do good to all , and goe before others , to lead them on towards the life of God . Whence we must gather , that all manner of endeavours and undertakings , which tend directly to advance and perfect any of these three objects , should be counted truly good endeavours , and fit to be supported in this Age , and transmitted to Posterity . And the more neere any endeavour or undertaking doth come to reach any of these ends , the more compleat and perfect it is to be esteemed in goodnesse , as comming neerest unto the life of God . Here then the endeavours tending to the advancement of the Gospel , should be sought out and ranked according to the subordination and relation , which these matters have one towards another ; and all towards the manifestation of the life of God in us , by the knowledge of Jesus Christ in the Gospell . Unto the matter of harmlesnesse and blamelesse conversation , belongeth the endeavour of peaceablenesse , and of becoming all things unto all men in that which is lawfull , as the Apostle telleth us he did , 1 Cor. 9. 19. 24. The endeavour of Peaceablenesse , is a study whereby we are directed how to avoyd the occasions of strife , in respect of our selves , and to bring others who are at variance unto a peaceable and harmlesse disposition . These endeavours , are proper Characters of the Sons of God ; for in the place forementioned , the Apostle maketh the in-offensivenesse of our conversation , to be the property of the Sons of God . And Christ saith , that the Peacemakers are blessed , because they shall be called the Sons of God , Math. 5. 9. Thus then we must conclude , that the endeavours tending to take away offences and scandalls from amongst Christians , and tending to cause them avoyd strife and debates , and tending to make peace amongst them , and to bring them to the unity of the Spirit , by a reconcilement of differences in the Truth , are undertakings and endeavours , immediately conducing to the furtherance of the Gospel , and consequently to the setling forward of the life of God amongst men . For God , is the God of peace , and hath no fellowship with evill , but is harmlesse and good unto all ; for even unto those that are unworthy of his goodnesse , he causeth his Sun to shine . Therefore Christ exhorteth all his Disciples to be like his and their heavenly Father in this ; That they should be peaceable , innocent , and do good unto all , even unto their enemies and persecutors , Math , 5. 38. till the end . Unto the second part of the profession , which is the practise of Piety , belongeth the zeal of advancing the Kingdom of God , and setting forth the image of Christ unto the world , in Righteousnesse and holinesse : This is somewhat more then to be unblameable , by avoyding scandalls and strife ; for it doth imply moreover a care tending to the edification of many , by way of example , to lead others to perfection , in the duties belonging to our christian calling ; for we are bound to shew others the life of the Spirit by our walking , so that they may be able to discerne in us , the powers of another life then that is , whereby this world is upheld ; for this world being led by lust and selfe-conceited greatnesse , and wholy ignorant of the life of God , must be convicted by the life of the Spirit ; that there is a better state & more perfect happinesse which the Saints of God enjoye in the beauties of holinesse , and in their communion with the Father , and with the Sonne , then that State wherein worldings take pleasure : when therefore we know , and earnestly study , to walke so as it becommeth the Citisens of Heaven in our private and publike conversation ; doing all things as in the presence of God by vertue of the Covenant made betwixt him and us in Jesus Christ ; then we fulfill the second part of our profession of the Gospel ; and whatsoever undertakings may directly tend to advance the knowledge and the practise of this kind of life amongst men , is most answerable unto the ayme of a publike good , and ought by all meanes to be set forward towards posterity . The third thing belonging to the advancement of the Gospel of Christ , is the setting forth of the Doctrine of Truth ; wherein all the grounds of the holy profession are to be laid open unto the world : That they may be taught what the ground of our hope is for which wee walke ; and what the rule is by which we walke in faith & love to avoide offences & to do good . Hereunto belongeth fundamentally the Pastoral charge over a flock , by Preaching of the word in season & out of season , by way of instruction and correction , by exhortation and reproofe , and by comfort and threatning , and more particularly : The Doctrinall charge which tendeth to confirme , enlarge , and maintaine the knowledge of Divine Truth revealed in the Scriptures , the object of which charge should not be so much ( as now adayes it is almost wholy ) the Refutation ofsome errours , and the handling of certaine common places ; but it should rather tend towards the setting forth of the hidden wisedome of God , which is revealed in the written word , not as it is the ministery of the letter , which many doe onely attend and insist upon , but as it is the ministery of the Spirit in the new Covenant , wherein spirituall things are with spirituall words explained ; and being compared with the things of their owne nature and property , they unfold the hidden mistery which God hath prepared for our glory before the world beganne , In the opening of this mistery according to the Scriptures ; the Doctrinall charge should chiefely be employed , and not in agitating with voluminous disputations after a Scholasticall way , particular controversies ; for if this wisedome whereof the Apostle doth speake , 1 Cor. 2. and the Ministery of the spirit whereof hee speaketh ; 2 Cor. 3. were really attended and made knowne ; all petty controversies wherein men spend their whole life Scholastically in Philosophicall notions without any profit to the Gospel , would vanish away , and be decided at an instant ; because the fundamentall Truth of the Covenant in the Spirituall and perfect wisedome of God which is hidden in the Mystery of Godlinesse , is as a Sunne in comparison of a darke Lanthorne whereunto the particular straines and notions of learning followed now adayes are to be resembled . Whatsoever undertaking therefore may tend directly towards the advancement of this kind of spirituall learning , and the manifestation of the hidden wisedome of God in a mystery according to the testimony of the Scriptures ; that must be esteemed a reall furtherance of the Gospel , and consequently a publicke good through the manifestation of the glory of God in the life of Jesus Christ . From whence finally this conclusion is to be inferred . That to partake for our selves , and to impart the life of Christ to others the profession and preaching of the Gospel must bee maintained and advanced unto this generation and to posterity by the endeavors which tend , first to avoyd and take away offences , by composing of scandalous differences in Religlon . Secondly to doe good workes in an examplary way that others may bee drawne on to walke after the spirit . Thirdly , to make knowne by the true discharge of the pastorall and Doctorall duties , the Ruies and grounds of our spirituall life and conversation both for avoyding of evill and doing of good , and what is not directly subordinate to some of these ends or to all of them , is no true good , nor a thing to be lookt after ; because it helpeth us not unto any part of our happinesse ; which is to partake of the life of God in the knowledge of Christ . Having thus opened the grounds of that which I am to propose ; now I will make the motion which I suppose will commend it selfe , as tending directly unto this most eminent publique good of this age and of posterity . First , then if wee beleeve what hath beene said , and know that a man is first naturall , and then spirituall ; I thinke it fit to move that assistance may be given as well by way of councell as by outward support , unto those that labour for the rectifying of mens naturall parts , by reforming and facilitating all the meanes of humane learning for the schooles aswell of old as young Schollers . For the great defects and errors in the manner of teaching , & in the matters which are taught , which are inferior and superior Schooles , breede evill habits , and make the Soules of men unfit for the apprehension of the mistery of Godlinesse in the profession of the Gospel . Therefore to helpe the removeall of these , and to frame aright course for the education of children , and for the perfection of humane Learning , is a most laudable publique good worke aswell for this age , as for posterity . Secondly , I thinke it fit to move that assistance may be given towards the endeavors of Ecclesiasticall Pacification , and taking away of scandales and differences amongst Protestants first , and then also if it bee possible amongst all other Christians , that the first part of our Evangelicall profession may be set forward to some perfection : And the assistance to be given to this endeavour , may bee besides the Spirituall Councell ( which by men of Spirituall parts should be suggested to the Agents ; ) and unblameable and peaceable conversation towards all men ( which every one is bound to intend for himselfe ) though different in judgement from each other , a supply of meanes to maintaine the correspondency and the Printing of treatises and letters ; without which the negotiation of this matter towards Divines will bee wholly lame and imperfect . Thirdly , I move for the erecting of a professorship of Practicall Divinity in every University ; and one in London at Sion or Gresham Colledge . That this Professor might intend besides the reading of Practicall matters , The compiling of a compleate body of Practicall Divinity taken out of all the Practicall writers of this latter age : which is a thing much desired by forraigne Divines , as may appeare by their requests to that effect subscribed with many hands and sent to the learned Divines , and the Patrons of Godlinesse and learning in England . By which meanes the second part of our Evangelicall profession will bee much advanced towards some perfection , chiefely in those that are desirous to leade a godly life . Lastly I move for the erecting of a Lecture in London which should intend to teach the common people the way how to make use of Scripture by reading and meditating in their ordinary course ; and should shew also unto the more learned the Rules of a more exact Interpretation of the word , then is hitherto used ; that when a matter of doubt is moved which ought to bee decided by the meaning of the text ; there may be a common and infallible method of interpretation knowne ; for the finding out of the true sense thereof . This Lecture should at one time explaine a whole or halfe a Chapter , to shew the way of meditating upon the text , andof interpreting the same , by a constant Rule of Spirituall wisedome . How much these things ( if they could be advanced ) might tend to the good of this age , and of Posterity for the propagating of heavenly knowledge in the Gospel ; I suppose it is needlesse to declare at large : perhaps the former discourse will suffice to make this apparent ; yet if a more particular deduction of the things belonging to each of these motions , should be required ; for to shew the manner how every one of these propositions might be accomplished . that can easily be done to give satisfaction to such as will concurre to favour these endeavours , and support the furtherance thereof . The Lord grant us all his Grace , to make of all our Talents the best use , which may most tend to his glory , and the felicity of our owne Soules , and of our generation ; and suffer us not to be unfaithfull Stewards of his manifold gifts and graces . Amen . Sir C. YOurs of the second of Ianuary comes now to my hand , if this afternoone I had been free , I could perhaps have enlarged my selfe more then now I am able to do . Yet to entertain so good a motion I hope time shal never be wanting hereafter to supply what may bee required further of me , towards the advancement of the publicke good . You approve of the objects proposed , but you desire a further rellish and illustration of the scopes and meanes . The two objects which you like most of all , the one for Humane , the other for Divine learning , I will chiefly now insist upon . The meanes then to advance humane learning , and the reformation of Schools ; is to elaborate certain Treaties , and to put them forth that they may be made use of by all . The first of these Treaties should be a discovery of the defects and of the disorders in teaching and educating children , with the intimation of the remedies thereof , and of the manner of applying the same unto the discase , which should be done briefly and substantially . The second should be a direction for Parents , how to implant into their children the seeds of vertue , and to beget in them a disposition towards learning . The third , should be a new Alphabetarie , to teach children of five or six years , without any tediousnesse to reade and write , as it were in a continuall course of play and pastime . 4 Then the Systeme of things obvious to the sences of children , is to be insinuated unto their imaginations , with the proper names thereof ; that they may have a true conceipt of the simplest and outward things of the world , as a rude matter of that whereof afterward they are to receive instructions . These are the first generall preparatives towards learning : then the matters to be taught are to be elaborated . Where first there is that which belongeth unto the principles of Religion . Secondly , that which belongeth to the attainment of languages . And lastly , that which belongeth to the attainment of Sciences , whereof the first , viz. concerning Religion three Treatises are to be put forth . First the abridgement of the history of the Bible fitted to the capacity of children . Secondly the use of the examples of the Bible , and of all things according to the ends for which God created them . Thirdly , the marrow of the Bible , containing briefly the substance of that which is to be beleeved , done and hoped for , according to the cleére doctrine of the Bible , fitted to childish simplicity and yet not without depth , to be enlarged upon towards those that are of riper judgement , then meere children . Whereunto a direction is to be annexed , for the information of the teacher ; that he may know how to enlarge himselfe upon matters , and question those that are youths in a deeper sence and way , then children use to be questioned . Of the second , viz. of languages , these Treaties are requisite . First , a direction for their own mother tongue , to know the true properties therof ; for it is to be the rule of understanding all other tongues . Secondly for the Latine tongue , or the Greeke and Hebrew ; foure helps are to be afforded . First , the introduction to the tongue , containing the primitives thereof ; which are to be proposed with their significations , and variations , and their Declensions and Conjugations . Secondly , the body of the tongue , containig all the words thereof in the derivations and compounds , together with an easie Grammer and Dictionary . Thirdly , the periodicall doctrine of the language , containing the sentences & ornat manner of expressions , together with the rules of elegant speech . Lastly a direction for the Masters of the language , shewing the manner how these helps are to be rightly used . Of Sciences there are three degrees , whereof every one is to be handled in a severall Treaty . The first containing the history of all things , which are the subjects of humane learning . The second , the dogmaticall substance of Sciences , which are the principles and fundamentall truths of humane learning . And the third , the body of Sciences , containing all the precepts & branches of humane learning , and the deductions which are infallibly evident , and truly drawn already by other mens labours from universall principles . To which three degrees of Sciences , a fourth may be added ; shewing the universall method of ordering the thoughts , to finde out by our own industry any truth as yet unknown , and to resolve any question which may be proposed in nature , as the object of a rationall meditation . These are the Treaties to be elaborated in the wayes of humane learning , for to bring schollers from the first steps of knowledge , unto the perfection of the use of reason : wherein they may be able to discover by themselves , all things which can be found out in nature . And when by the right use of these Treatises , and the prudent manuduction of a good Master , the Scholler is brought thus far ; Then another Treatise is to be superadded to shut up all ; for the perpetuall encrease and advancement of Sciences , which should containe a full direction concerning the wayes of ordering higher Schools , Colledges , and Universities , and of regulating the exercises , which ought to be set a foot therein ; That men who have attained unto the former degree of perfection , may improve their talents with advantage one towards another , and towards the publicke , without vain-glory , and strife , and superfluous repetitions of matters already discovered ; where the manner of writing books and Treatises , either for the ripping up of the hidden secrets of nature , or for the examining and rectifying or compleating of the writings of other men is also to be explained , when first the faults and defects of Colledges , and Universities are layd open , and the abuses of writing books is made known , with the wayes of taking a speedy course of reformation in the one and the other . Thus having given you an Idaea of the wayes and means how to advance humane learning ; I will come to the other object which concerneth divine knowledge to be had from the holy Scripture , by way of interpretation of the Text . Here also some matters are fully to be handled for instruction , and direction of those that would come to divine knowledge , and some exercises of the spirit are to be intended by the proficients . The matters to be handled are these . 1 A Treatie or discourse should be put forth , to shew the necessitie of reading and meditating Scripture , more then men are accustomed to do , and what use is to be made of the knowledge of the words of the Text , both for humane and divine learning in all kindes ; as well naturall , tending to discover the properties and true use of things created , as civill and politick , tending to shew the prudencie of mens carriage one towards another , in all states , namely Domesticall , Republick , Monarchicall , and Military ; so that it should be made good that no man can be truly wise , either to salvation in spirituall things , or to the right use of reason in outward things ; whether it be to make use of creatures , or to converse with men towards happinesse , without the knowledge of the holy Scriptures , which are given to be a generall rule both of all wisedome and reformation . 2 This being made good , that the Scripturall knowledge is thus necessary and usefull ; a second Treaties must be set forth , wherein the way and manner of making use of Scriptures to attain all these ends , is to be shewn partly by private meditation of one by himselfe alone , partly by exercises of more then one together , either in a private , or in a more publicke way ; where a full Idaea of the heads of means , and of the degrees of progresse in meditation and exercises towards the infallible attainment of scripturall understanding is to be laid open . 3 These two generalls being made known , the particulars are to be insisted upon ; where beginning from the childish part of scripturall institution , and proceeding to the highest degree of spirituall contemplation , certaine periods of doctrine for scripturall knowledge , are to be distinctly delivered . The first period is that which belongeth to children . The second to young men . The third to such as are great proficients , and may be called Fathers . And the fourth and last to Doctors and teachers of others . The children when they are in the course of humane learning , and busied to understand their mother tongue , and to read the historicall doctrine of the Bible , may be initiated to reade the Text it felfe , as soone as they have past through the historicall abridgement , which I have mentioned heretofore . And when they come to make use of their second and third helpe of sacred scripturall knowledge heretofore mentioned , then they must be ( after they have run them over , and in some sort comprehended those Treatises ) brought to the morall and doctrinall parts of the Scripture it selfe , to learne to observe in the Text , that which in their books they have learned . A direction therefore is to be set downe in a briefe Treatise , how children should be made to see and observe in the Scripture it selfe , that which formerly was gathered out unto them , and delivered in a particular Treatise , and this should be done Catechetically ; so that as in the course of humane learning , there were three degrees of knowledge in severall Treatises to be imparted unto them : So also in the course of divine learning , there must be three degrees of Catecheticall exercises , described in a Treatise ; to shew how that in reading the history it self , they ought to be examined , and brought to answer concerning the passages mentioned therein ; and in reading the dogmaticall part , they are to be questioned to make them answer from the Text it self , unto things therein morrally and doctrinally observeable by their capacity ; so that the Text it selfe must be made their Catechisme from whence they should learne all doctrine of Religion . Young men or children of riper age , when they are learning the languages which are to be instruments of learning ; they must be all at once initiated into the historicall Science of things that are in the world , and into some principles of Arts and Sciences , which afterward are more fully to be delivered . And when they are at this taske in humane matters , then in divine matters ( which at their own times must alwaies go along . ) A further period of scripturall knowledge is to be suggested unto them , which is a kinde of Analyticall way , of considering the principall sentences of the Text , and in learning to distinguish the periods thereof one from another , and in a single sentence to know what the subjectum and praedicatum thereof is , and what the connexive and rationative particles of a discourse meane , and to what use they serve . In which period , there be again severall degrees of matters to be taught ; whereof a particular Treatise must be composed , for the direction of those that are to teach youths this part of divine knowledge . When young men are become proficients , and have gotten strength of judgement , then they must be brought further , to the full doctrine of Analyticall meditation , wherein are three degrees . First , there is the literall Analysis . Secondly , the materiall . Thirdly , the spirituall Analysis . The literall Analysis , is the division of all the sentences of the Text , according to the true relation wherin they stand in the bare letter , which is to be considered in all the properties thereof ; whereof a particular Treatise is to be made , because this is the ground of all true interpretation ; and if an error fall out in this part of the interpretation , it may marre all the rest which followeth . The materiall Analysis , is the division of the things which are mentioned in the sentences and words of the Text . Here the way to finde out the true matter and the scope of a whole discourse , and to observe the parts thereof ( as they stand subordinat to the scope , in the matter to make up the whole , and the coherence of these parts one to another ) with the grounds of their materiall relation , and other things belonging thereunto ; for to take notice of the substance of things delivered , and of their order , will require another Treatise to direct those that are proficients in the former degree of Analytical knowledge , to advance unto deeper thoughts . The spirituall Analysis , is the division of the Mystery according to the parts of the matters . For in every materiall substantiall truth of Gods Word , there is some part of the Mystery of Spirituall Wisedome , and how to discern this according to the rule of the Analogie of faith . And how to make use of this rule , to dive into the depth and riches of Gods wisedome ; and to know thereby what his working is towards our inward and Spirituall man ; and how the materiall truth is to be applyed and exalted with a reflection of the Spirit upon Christ unto a more heavenly use , then the bare rationall consideration thereof doth afford unto a naturall man ; I say , how to do all this for our owne instruction , and the inlargement of the soule in communion with God ? is the third degree of Analyticall doctrine and meditation , whereof a particular Treatise should bee elaborated for those that are to be counted Experienced , and in some respect Fathers in Christianity . For none should be initiated into this Doctrine , but such as have experience of Gods dealing with themselves and others , and are consequently able from their owne observations of Gods working , to bear witnesse to the truth , which the Scripture doth mention in a Mystery ; and which cannot be understood by any , but by such as can discerne the worke of the Spirit in themselves , and perceive the degrees of the worke thereof in others , and consequently can judge betwixt the true and false motions of the Spirit , and begun clearly to learne and understand the intention of God , in particular proceedings , as they are subordinate unto the main intention of God towards Mankinde in the worke of salvation through Christ , as he is the Head of his Church . Such I say , as in the study of Christianity are come this farre , may be called Fathers , and none but they are capable of this third degree of Analyticall Doctrine . And therefore this Treatise is not to be made common , but only should be imparted unto them alone ; and that also by some degrees according to the measure of their capacity in this , because here doth lie the danger of Spirituall pride and selfe-conceitednesse , which draweth most men of knowledge headlong into errors and extravagancies , whereby they confound themselves and others ; and draw many sometimes into endlesse perdition , when they are stubbornly bent to flatter themselves in the deceitfull apprehension of Spirituall Mysteries . Thus far all common Christians should be led and taught to attaine unto divine wisedome , by way of Scripturall Meditation . And besides these directions to be given by way of Treaties ; certaine Exercises of the minde , as well in private solitarily , as in company with others , and publickly should be made use of , and might be described if there were any appearance of hope ; that in these troublesome and unsetled times , a foundation could be laid for the practise and training up of Christian soules in such away of Learning . For if a Lecture were founded in some convenient place , wherein the Doctrinall part of this Science might be delivered in publicke Lectures , and further beaten out in private conferences ; then also such as would addict themselves unto this kinde of study , and give up their Children to be instructed by those degrees of Humane and Divine Learning might be not only taught , but actually exercised & inured by some practicall wayes , into the Method of knowledge ; for without some exercise fitted to the capacity of him that is taught , wherein he may be brought to apply the rule which he hath beene taught to the use wherefore it is given , all instruction in Divine matters , is either unusefull or hurtfull . For unlesse divine instruction end in the fruit of the Spirit , which is righteousnesse & holinesse ( which without some reall exercise cannot be received or entertained , when God hath given them in any measure ) all instructions and theoreticall directions , are but to none effect , and rather hurtfull then profitable , because they tend to a greater judgement over him that knoweth the way of truth and doth not follow it . Therefore it is expedient to make many discourses and treatises of those things , and to publish the doctrine thereof at adventures , before tryall be made of the practise and before it may be knowne that those to whom the Doctrine is to be imparted are not doggs and swine , that is to say , carnall , beastly minded men , that will teare the truth by selfe conceited contradictions into peeces , or if they are led not to contradict so much as to assent that then they will not drowne it in the mire of sensuall lust and swinish worldly mindednesse . Therefore these pearles must not be cast before the world , but ought to be dispensed unto the children of the Kingdome and that with a great deale of discretion and spirituall prudency , because we have experience , that even the true children of God are not capeable of al things , but that if matters be not suggested to them by degrees , they either get a spirituall surfet thereof , so that their stomack is spoyled and unable to digest necessary foode when it is proposed to them , or else become drunken with them , and so in the heate of their braine they are as it were foolish and mad in using them without sobriety and disorderly , neither to their owne nor other mens edification . As for the Doctrine and exercises belonging to teachers , to bring them to a demonstrative way of interpreting of Scriptures , they are of two sorts . The first is for the inlarging of knowledge & for the discovery of the Mystery of Gods Kingdome in a Doctrinall or Hortatorie or consolatorie way to infuse knowledge into others . The second is for deciding of doubts , either arising from the words or from the matter of the Text . Of each of these waies as they are to be fitted to higher or meaner capacities , some Treatises should bee compiled to shew Ministers both how to divide the words aright unto their hearers , according to the difference of their Auditories disposition , & how to deale one with another in matters of doubts and disputes to come to a full and satisfactorie decision of their controversies . These two Treaties are of great concernement and not to be put forth till mens eares be opened by affliction , & the pride of learning be put down in the conceit of the worldly wise , and of the disputers of this age , which God will bring to passe , partly by outward afflictions , partly by the great variety or opinions , and the 〈…〉 of received principles which will be shaken on all sides . The men that are ingenuous and call upon God for light and direction will finde deeper ▪ principles of truth to rest their soules upon then hitherto they have received : And by these God will abolish the wisedome of the wise and the learning and the disputer of this age , and bring those that seeke wisedome in the simplicity of the word , to understand the depths of Gods counsell which are hid from the great Rabbies of the world , and men rather addicted to bookish learning ( to tell us what this or that Author saith ) then to search after the wisedome & demonstration of the spirit of & power , by which the Apostles in preaching the Gospel were able to bring the spirits of all men captive unto the obedience of Christ . And because we neither know the Rules of true spirituall meditation , to dive into the things belonging unto the Ministerially Doctorall and Pastorall charge : neither doe wee sincerely seeke after the rules by which our minds should bee led unto knowledge , nor doe wee exercise our selves one with another through the communion of Saints without partiality & unblameably in the waies which we know , but we rather adhere to humane doctrines and opinionating disputes found in Authors whom we through curiosity seeke after and take up Rules at adventure , or by partiall squares , and never impart unto others in spirituall simplicity the truth that God maketh manifest unto us : but hugge our selves in a selfe conceited flattery with it , through the vaine immagination of a more secret knowledge , wherein we should be thought to excell others . Therefore we that are Ministers are become unprofitable , and to us God hath made his word , as a booke that is sealed so that no man can reade in it , nor knoweth what to make of the sence thereof , which to a simple godly capacity is most cleare and evident , and may be clearely explained also by such as will not suffer their mindes to runne after their owne conceits . Thus I have endevoured to let you see some more light concerning the two objects which you chiefely pitch upon : whereof the one is Mr. Comenius proper taske , and the other is mine , although wee are bound not to doe in publique or to bring to perfection , either of these Methods without one anothers advice and consent . Because in very deede his taske is no lesse in my aime , then in his owne and mine is reciprocally in his ayme a thing whereunto he doth subordinate his endeavours : so that the meanes of perfecting both were to have us both set apart for our taskes and setled together , in a course of elaborating the same by mutuall communication one with another , and with others that are fit to partake of these thoughts , and by teaching and exercising both our selves and others in these Methods , till God shew us the full period of time , when they should be brought forth to the world . I will not mention , as I did intend at first any thing concerning the other two taskes viz. the matter of correspondency for Union with Forraigne Churches , and the matter of Practicall Divinity , nor will I discribe heere the manner of our setlement , which may bee wished rather then hoped , for the elaborating of these taskes to some good purpose . These things I thinke needelesse to lay open at this time , yet if it should be found requisite to shew the feaseablenesse of what we ayme at , and I have here in some kinde specified , let mee know thereof by your next , and God willing you shall receive satisfaction . The grace of God bee with you and direct you in all things unto the manifestation of his glory , through Jesus Christ in whom I remaine , London this sixt of Ian. 1642. Your worship his most faithfull and willing servant , IOHN DVRYE . Sir C. BY your last of the ninth of this Moneth I am glad to understand that the motions which have beene made unto you , have given some content . The chiefe thing which I aymed at , was to give you some reall satisfaction to so equitable a demand , & so answerable to the ay me of my studies . I must confesse that the universality of that good which is to bee sought for , in the Kingdome of God , whereof I labour to approve my selfe a true member ; is so disproportionate to the capacity & affections of most men , that I have hitherto dealt withall ( who are ordinarily bent to a particular of their owne , more then to a reall publike good ) that I could never yet meete with any affectionate Patron , who was willing and ready to undertake the advancement of such matters for themselves , and to the ends for which God doth put them in our hearts , who in the midst of straights and infirmities cannot leave the prosecuting thereof , although for love to such objects through neglect of our selves we are put to a non-subsistance , I meane Master Comenius ▪ Mr. Har●lib , and my selfe : For though our taskes be different , yet we are all three in a knot sharers of one anothers labours , and can hardly bee without one anothers helpe and assistance . But it is no new thing to such as serve God without respect to private ends , to spend and be spent and receive no incouragement from the world . Therefore also we can have patience , and waite upon Gods providence till hee shew what use he will make of our talents , which we have dedicated unto his service , to be i mployed and set a worke in any place where wee shall perceive the overture to be made by him , onely our end must alwaies be answerable unto the guift bestowed upon us , viz. publique and universall , because we know that Gods intention is , that his goodnesse and glory should not be concealed nor ingrossed by any , but made common to all that can partake thereof , who are not doggs and swine , whose custome is to teare and trample good things under their feete . Now the overture which you have made , if it be from him , I make no doubt but hee will make it apparent to us , & then you may be sure , that on our part nothing shall be wanting wherewith God hath inabled us , to further the publique good . For as we professe not to seeke our selves in any thing , & diswade others from such an ayme , so we shal be found no waies difficill to comply to others in any reasonable motions which shall not prejudg the liberty of publique communication of the best things , which in the kingdome of God must alwaies bee inviolably observed . But how these things wherein we think we could bee serviceable unto the publique might be made use of , is not yet apparent unto you partly because you have not as it seemes to me fully conceived the meanes of propagating the good which we aime at , partly because you are not assined of the inclination of those that would contribute their assistance unto the furthering of the same . I then must tell you that which you seeme not rightly to apprehend , concerning the Meanes , which is , that besides the elaborating of certeine Teatises ( which indeed is but a transent action , & if that were all to be done , then a transient contribution for the elaborating of these Treatises might suffice the exercitation of the minds of those that are to make use of the treaties , & the breeding of Schollers in our way of knowiedge is no lesse , if not more effectuall for the scope intended , then the elaborating and penning of the Treaties . The Treaties containe but the material part of the worke , but the excercises of the minds of Schollers and the framing of Schooles in humane learning , & the actuall introduction & manuduction of the Spirits of Christians , to scripturall wisedom & meditation is the forme & principall part of the businesse to be intended . Bookes though never so well penned are but dead instruments by themselves ( witnesse the holy Scriptures , whichfew make good use of now adaies ) but if those instruments be in the hand of an understanding workeman , and applye to a fit subject , then some good effect may be wrought by them . Therefore if a setled foundation would be had for the one and the other worke , both to elaborate the Treaties , and to apply them to use , by training up Schollers by them , then the meanes would be fully answerable to the attainement of the ends , which you allow and we have proposed . From whence you may gather an answer to that which you propose concerning the use of the meanes by publique authority , upon all foundations already made . First , the foundations already made , have their owne orders and constitutions , which are not well alterable . Secondly , men that are habituated to a custome of their owne , and thinke themselves to be Doctors and Masters of Sciences , are not easily brought by the sight of any booke , though never so well penned , to alter their course of teaching . And lastly , Christs rule is also observable , that new wine should be put into new bottels . And therefore if a new foundation could bee had , it would bee a great deale more answerable to the scope and when the frame of that foundation should appeare , and the usefulnesse of that way of educating Schollers , and training up of Christians unto heavenly wisedome should be approved ; then other foundations might be induced to follow , and King and State moved to introduce the same in other places . Or if upon this motion which you have received the Parliament at this time should be moved to apply a foundation which hath no cure , and when it falles voide unto themaintenance of these endeavours : This would bee all one as if a new foundation were raised , and perhaps this might bee done with no great difficulty at this season , if those that have power with Parliament men would shew their zeale for the publique good in this kinde , to further the maintenance of such undertakings by allowances from foundations formerly made for the publique good , and now perverted to private ends . From all which you may see that an answer to your doubt concerning actions transient , and of their owne nature not reiterable should be this , that indeede there is something in this worke transient which needeth not to be reiterated , but that is not the principall by which the scope is attained . But some other thing also there is which is not transient , and must be reiterated continually , which is the chiefe part of the worke , and therefore requireth some congant foundation , that the Agents of the worke may set themselves apart to attend it without distraction , unto which now for want of setlement they are continually subject , which is a hindrance to both parts of the worke at once . As for him that is to part with the money , I conceive that he should judge with himselfe , what he is able to doe , and whether he thinketh a present helpe or a foundation of perpetuity to bee things of an equall indifferency . As for me I thinke them not of an equall in differency , for the reasons now alleadged ; yet if he that will part with the money , should be more willing to give a present helpe , or more able to doe it then to settle a perpetuall foundation : And if that helpe would reach so farre as to maintaine the Agents till they can elaborate the Treaties and make all things fully ready for to be applyed to use , I conceive that this might bee well done , and I will propose the matter to Master Comenius and Master Hartlib , to whom I have not as yet spoken of this particular : For wee are bound to doe things with mutuall advice . As for that which in the latter end of the letter you say of foundations , that in them there is a temptation of the Authors living in them , I doe not well know what you meane thereby , nor doe I conceive any inconvenience in the living of any man with us , if wee bee but set a-part and upheld to intend our businesse cherefully without distraction . Thus you see what I thought good to impart further towards your information in this businesse . I beseech the Lord to direct both you and us in all our deliberations and intentions , to advance the service which we owe unto him and his Church in Jesus Christ , for whose sake I am Sir , Your assured friend and faithfull servant , JOHN DURY . London , this 13. Jan. 1641. The Coppy of a Letter to S. H. Loving friend , HEre you have the Appendix of that Analysis of the Epistle to the Galathians , which once at Elbing I put to paper : I pray you let Sir C. see it upon occasion , or others also , that they may judge what the usefulnesse of this kind of Study may be , and why that I have affected and loved so much the Scripturall Meditation and Preaching of this nature , which taketh hold of large Texts , as whole or halfe Chapters at a time . I hope if he or others will try the way which I have followed , that they will finde the same benefit , whereunto I could wish to be an instrument to bring all men aswell as any one or two . The Lord enlighten all our eyes in his knowledge , and direct us in the right use thereof . I rest Your affectionate friend , I. DURYE . THe Appendix to the Galathians , as the occasion of Resolving this Epistle thus at the first was my sincere purpose and indeavour to stir up my Auditory to the Reading and Meditation of the Scriptures , so now my sincere affection & wish is to beseech the Lord that this may be an occasion to others who intend to edifie their hearers to take the like course in hand : For I have found and doe finde daily by experience that there is no truly and absolutely grounded knowledge of the Mysteries of Salvation but in the Scriptures , and that to apprehend it in them , there is no other meanes but Prayer and constant Meditation , and that to meditate rightly , there is no sure way , but first to lay aside all prejudicate opinions in giving over ones selfe to bee captived by the evident sence of plaine places . Secondly , to lay hold of a quiet minde in suspending and captivating ones selfe from rash resolutions till it please the Lord to reveale the sence in doubtfull and obscure places : And thirdly never to settle fully and infallibly the mind to rest in any thing till it be evident that all the parts of the discourse in the scopes and matters of every one of them , answer directly in all respects to establish that truth which is apprehended to be absolutely infallible , when it is found that a place is so confirmed by the joynt coherence and reference of all places of the same treatie unto it , with a mutuall harmony and agreement of altogether to the analogie of faith ; Then a man may infallibly conclude of the meaning of a place , ( and as I suppose ) not before then ; Now to comprehend the joynt coherence and harmonically dissonant references of all the parts and particles of a treaty , me thinkes it is very necessary to goe exceeding warily and orderly to worke , for we are easily deceived either by Philosophicall or Rhetoricall conceits of humane wisedome , or else by incident imaginations of our owne to which readily wee are bent to force all to agree , wracking it and wresting it to our purpose , so that if wee once give way to our owne fancy , our preconceived opinion becomes as a torture whereupon wee binde the places of Scripture and racking them with violence we make them confesse and speake what we will and not what they meane , therefore a safe and well grounded course must be taken first of all in sanctifying and purifying the heart and intentions from all by respects before a man undertake this meditation , by prayer craving grace , and by grace aiming onely through the love and fear of God to attain to the true knowledge of the testimony of Jesus Christ , that he may be served and glorifyed according to a good conscience in the obedience of faith . Secondly in proceeding in the work it selfe by degrees not casting , first a Mould of thine owne , and then framing it afterwards with the tool as Aaron did his golden calfe , but framing first all the particulars severally according to the Paterne which thou shalt see in the mount of the Analogie of faithfull and sound doctrine , and then joynting and connecting all those together every one in its owne place , and so rearing it up to be one body as Moses did his tabernacle of the Lord , and to frame these particulars conveniently ( if I were to give this my advice how it must be done til the Lord enable me more fully for present I only can say thus much , me thinks our best course is to follow the type , as I take it of knowledge , set forth in Ezekiel 47. where it is said , that waters did flow from the house of God by degrees of depth , which I think may be Allegorized thus ▪ There be foure degrees of Ezekiels passage through the waters , the first is up to the Ancles , the second is up to the knees , the third is up to the loynes , and the fourth is up to the head and eares , and above so , that there was no way to passe over but by swimming , let us also wade in the waters of life contained in the Scriptures by the same degrees , and I doubt not but we shall go safely without danger : First , let us go with our understandings but up to the ancles , where the waters are shallow , that is let us comprehend the true and plain literall sence and phrase-ology of the text first , then afterwards let us wade in to the knees , that is , let us intend to conceive the severall and evidently distinct sentences , and clear points of instruction , or exhortation or correction , or reproofe , &c. openly offering themselves unto us , taking them as wee finde them , plainely distinguished by themselves . Thirdly , let us go from these materiall points and sentences after that they are all conceived to things more materiall which binde up all the distinct parts in one body , and knit them together as it were in the place of conjunction , where superiour and inferiour parts meet together , as in the loynes of a man , and that is done , when we conceive aright of all the rationall connections of these severall sentences in joyning as the words themselves do require one sentence to another to make up of two one conception , and so going on to all the joynts and knots of the severall matters , we must joyn one to one , and two to two by degrees , till we conceive fully of the whole lump of the matter handled throughout the whole treatie , and of the contrall scope and maine intention to which all doth at least in a generall manner aime , When now this is done , it is permitted to a man to go so farre , as to stretch forth his armes and to swimme , then you may come to the waters , which cannot be passed over , because they shall in your mind rise to be a river , and that is , when you shall in the feare of God seek to comprehend the whole drift of the spirit of knowledge , in the whole treaty , and in all the parts of it as they are both separately and conjoyntly disposed in a mutuall course of subordination or coordination , when you shall comprehend in the onely matter and scope both the maine , the direct , and the collaterall respects , aswell of sentences and words for the matter , as of fashions of proposing them and confirming them , and concluding them for the manner , when finally , you shall be able , by the perpetuall collation of all things proposed to see a streame and river of wisedome flowing continually in such a breadth and depth , that none can passe over it , from one beginning to one end by continuall consequences of infinite drops and respects of knowledge which all make up but one body of waters , and thus you must go ( in every passage , whosoever thou art ) not of thine owne motion so much , as by the leading of the man that hath the line in his hand ( of whom look Isa. 28. 16. 17. and elswhere ) and thus thou must go betwixt every passage , leaving a convenient distance and not hastily nor rashly , and thus thou must go ▪ not comming to the fourth degree till thou be brought through the three first degrees , for Ezekiel was brought through them first , and then he tels us by experience what depth they were of , but when he comes to the last , he confesseth that neither he himselfe , nor any man else could passe over the waters , teaching us by that experience the rule which Saint Peter sets downe clearly , 2. Pet. 1. 20. No prophesie of the Scripture is of any private interpretation , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , of proper resolution , so then thou must never be so confident and full in thine owne sence but thou must alwayes in the fear of God be ready to heare others also , for perhaps thy neighbour hath swimmed as far as thou , Now the Lord of his mercy send unto us the Spirit of direction and knowledge , of mecknesse and love to bear one with another , and to learne willingly of him one by another , that so we may become trees of life , planted by the rivers of these waters , to bring forth our fruits in due season , Amen . And as for me , beloved , as I have wished at the beginning so do I now wish and pray againe , that it would please the Lord to move the hearts of teachers to propose unto their flocks the body of the Scripture it selfe , as it were in a lumpe , furnishing unto them sufficient directions and ability to study and meditate in it diligently for themselves , and to propose to others their hearers in lively practice and clear institutions , both evident examples , and manifest rules how to exercise their hearts understandingly in it , to the growth of knowledge and the unity of faith , which now a dayes is so greatly requisite , for all men are now for the most part drunken with their owne opinions , reeling to and fro in uncertainties , and the more ignorant sort , which is oft times such as think themselves the wisest , are so incapeable of true heavenly wisedome that all things delivered unto them out of the Scriptures , must be delivered as unto little babes , line upon line , precept upon precept , here a little and there a little , and so we alwaies stay in the very elements of knowledge , and never go forward to perfection , because we cannot bear one with another , and hear one another with patience , because we pray not one for another , that things unknown may be revealed , but we blame one another , and suspect one another , and envie one another to our mutuall destruction , now the Lord of his mercy mend these things both in the teachers and in the hearers , that by the faithfull prayers and endeavours of Gods people , once at last the divine order of the holy wisedome of God revealed in the Scriptures , may be made manifest : for me thinkes , that Babilon which is the confusion of the whole world in all things , but chiefly in the originall language of Canaan , which is the true sence of the Scriptures , will never be overthrown till this generall order of the text in the uniforme sence of all the distinct parts of it be raised up by God , and brought forth as a true Zorubbabell to confound this confusion of uncertaine sences , and when this shall be effectuated by the Lord of Hosts , who is wonderfull in counsels ▪ and excellent in working , then I am sure that the question shall be determined who ought to be judge of controversies , the Pope or the Scriptures , then Atheists mouthes who acknowledge not the divinitie of it shall be stopped , and all those that seek the Lord , shall find him , and be fedd with understanding , for there is such an incomprehensible extent of knowledge in a little parcell or book of the Scriptures , and so uniforme a sence and light through the manifold parts of it , that I cannot compare the parts of it more fitly then unto the body of the Sunne in our worldly firmament , which though in appearance it seemes but a hand breadth , yet it fils the whole world with the glory of one light by the meanes of infinite beames , making up but one stream of resplendencie on every side alike defused , so is it with one epistle even with every one of the epistles , they are but as a hand breadth in substance , but in light of knowledge , through the infinite respects and references of divers parts as of great beames , they are able to fill the whole church , and the heart of every living soule with the resplendencie of the glory of God in the face of Jesus Christ , and as Ideots that wote not what optike or opticall demonstrations mean , cannot beleeve or perceive although it be told them , that there is an orderly dispositions of the beames of the Sunne amongst themselves , and a subordinate proceeding of their parts from the body of the Sunne , and that there is an unspeakably and incomprehensibly exact order in the disposition of all the parts of light , so the spirituall Ideots that have no optike Organs , it is no marvaile that they never beleeve nor see any order to be in the body of the Scriptures , but so many of you as can make evident demonstrations , or experimentall tryals , in gathering the beames of the light together in your looking glasses , to doe by the meanes of refraction , or reflection , some wonderfull effect , either of representation or of burning in the hearts , and before the eyes of godly soules , you ( I say ) may know and can see , that in this light is not onely an excellent order and disposition of all the parts of it , but also the very cause of all order that is or ever shal be in this world for even as darknes is the mother of all confusion & disorder , because it bears under its wings as it were the shadow of destruction , and the nature of a Chaos , and as light is the mother of comlinesse and order , setting forth and making manifest by the onely presence of it selfe , the whole decency , distinction , varietie , unitie , and symmetricall disposition , of every thing in heaven and earth , and of the whole world , so also ignorance hath been hitherto the mother of Babel , and knowledge shall beget Zorubbabell , now no knowledge is certaine but that which is in the word of God , even as no light is pure light but that which comes from heaven by the same , therefore that light can onely and shall bring all order and righteous disposition of all things in the church and world , for in it onely is the true weight , measure , proportion , and situation of every thing , and by it onely the disposition of the Creatour who hath framed every thing most orderly and decently can be made manifest unto mankind , and can any now be so sencelesle as to think , that that word and light , which is and must be the onely cause of order in every thing should want order and be confused in it self ? can any be so confused in judgement , and drowned in foolish and disorderly imaginations , as to think that Gods spirit ( who by wisedome hath in the first creation of this temporary world ordered all things in so admirable a manner , that whosoever beholds it cannot but acknowledge the infinite providence of the workman of so strange a frame ) should not in the second creation of an eternall world ( which is his church ) order and expresse in the Scriptures , the very decrees and precepts of wisedome it selfe orderly ? If the kingdome of nature which shall perish is established by so wonderfull an effect of wisedome , and stands only by it ( for heaven and earth are naturally subsistant by no other thing but by the pillars and foundation of order ) shall the kingdome of grace , and of the word of God which lasteth eternally be lesse wonderfull in the same effect of that same wisedome ? No surely for if order be one of the most certaine and chiefe effects and consequents of wisedome , then wheresoever wisdome is expressed , there order must be also , and where wisdome is most eminently and highly expressed , there also order must be found in the most eminent and high degree of prudencie , righteousnesse , decencie , and comlinesse , and for this cause I hold for certaine , that in the text of the Scripture a divine order and disposition not only of matter but also of words and manner of expressing that matter is to be found , which being perceived and found , will bring a new light to all mens eyes , and will discover hidden things more evidently hereafter , then ever knowne things have been knowne heretofore , which I beseech the Lord in his mercie to performe , and to make manifest by his spirit of propheste in the testimony of Iesus Christ , that in the revelation of his deare sonne , all those that love him may be filled with joy , and that the glory of his wisdome and goodnesse may be knowne in the truth of his word to the praise of his holy and glorious ame both now and evermore , Amen , Even so come Lord Iesus , and let him that hear it say come . Rev. 22. and 20. and 17. Finis Notes, typically marginal, from the original text Notes for div A37077e-240 Mat. 19 ▪ 17. ●phes . 4. 18 1 Iohn 2. 16. 17. 1 Iohn 3. 2. Heb. 3. 13 ▪ 14. Colos. 2. 9. &c. 1. 19. 1. 3. 1. 5. 8. 1 Iohn 1. ● 1 Tim. 6. 1● . Iohn . ibid. v. 9 ▪ 10 , 11. Phil. 2. 13 ●●r . 5. 19 〈◊〉 . v. 16 , 17. ●●r . 6. 17. ●●r . 15. 45. Iohn 14. 9 ; 10 , 11. 2 Pet. 1. ●● 1 Cor. 12. 13. 2 Cor. 3. 13 , 14. ibid. v. 17. 1 Cor 2. 10 , 11 , 12. ●●r . 2. 11 , 12. 〈…〉 3. 17. 1 Per. 2. 3. ●nt . 1. 1 Pet. 2. 5 
A30636	----	Tagathon, or, Divine goodness explicated and vindicated from the exceptions of the atheist wherein also the consent of the gravest philosophers with the holy and inspired penmen in many of the most important points of Christian doctrine is fully evinced / by Richard Burthogge. Burthogge, Richard, 1638?-ca. 1700. 1672 Approx. 161 KB of XML-encoded text transcribed from 86 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A30636 Wing B6157 Wing B6156_CANCELLED 09726108 ocm 09726108 39294 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30636) Transcribed from: (Early English Books Online ; image set 39294) Images scanned from microfilm: (Early English books, 1641-1700 ; 1351:17 or 1808:14) Tagathon, or, Divine goodness explicated and vindicated from the exceptions of the atheist wherein also the consent of the gravest philosophers with the holy and inspired penmen in many of the most important points of Christian doctrine is fully evinced / by Richard Burthogge. Burthogge, Richard, 1638?-ca. 1700. [28], 134 p. Printed by S. and B. Griffin for James Collins, London : 1672. Identified as Wing B6156 (number cancelled); Wing (2nd ed., 1994) identifies item formerly at that number as a ghost. Reproduction of original in the British Library and the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Goodness. 2003-04 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2005-03 Simon Charles Sampled and proofread 2005-03 Simon Charles Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion ΤΑΓΑΘΟΝ , OR , Divine Goodness Explicated and Vindicated FROM THE EXCEPTIONS OF THE ATHEIEST : Wherein also the Consent of the Gravest Philosophers , with the Holy , and Inspired Penmen , in many of the most important points of Christian Doctrine is fully evinced . By Richard Burthogge , Dr. in Phys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . H●●● ●●●es . London , Printed by S. and B. Griffin , for James Collins , and are to be sold at the Kings-Armes in Ludgate-street , 1672. TO THE Most Honoured ANDREW TREVIL , Esq. SIR , OF all the Attributes are owned by the Deity , This whereon I have engag'd my Pen , is the most remarkable and Glorious . Which I undertook the rather , and with the more assurance , because I knew that if I did come short in my Discourses on it ( as who ever enterpriz'd it must ) I had my consolation in my Subject . It is Divine Goodness to accept of what a Person hath , and not of what he hath not . I know that God is great , as well as good , that he is in Heaven , and we on Earth ; and that therefore as in our addresses to him , so in our Discourses of him , our words should be few . But I also know , what Cicero observ'd before me , that he is Opt. Max. that he is first Good , and then Great , and that he glories in his Goodness , as his greatest Excellency , [ His making of his Sun to rise on the Evil , and on the Good , and his sending Rain on the Just , and on the unjust , is called his Perfection , and indeed is so , 't is , be you perfect , as your Heavenly Father is perfect . Once , it is the Interest and Cause of God I plead in this Essay , and so much , that all Religion is concerned in it . For 't is an apprehension of the Goodnesse , and Bounty , and Beneficence of God , that established in Mens hearts doth powerfully tie them to Adore , Obey , and Serve him . There is Mercy ( sayes the Royal Psalmist ) with thee , that thou mayest be feared . It was for this Reason that he prefaced the Law he gave the Jewes , with a Repitition of the benefits , which had accrued to them by him , I am the Lord thy God , which have brought thee out of the Land of Egypt , out of the House of Bondage , Thou shalt , &c. Namely to imprint upon them a due sence of all his Obligations and Engagements , that having first possess'd them of a rational and well establish'd Love , he might afterwards the better influence them by it , to a due respect to all his commands . [ 'T is , if you love me keep my commands . ] And the Holy Evangel , wherein Almighty God is admirably represented as most infinitely Loving , Gratious , and Benigne , what other end , intention or design has it , but by so ample proof and Declaration of the Divine Love to prevail with man for his , that believing he may love , and loving he may serve and obey ? This is the Evangellical Obedience ; that of Faith , which workes by Love. Thus our Love to God it is the life of all our Devotion and Obedience to him , and his Benignity and kindnesse unto us , it is the ground of all our love . And Sathan knows it well enough , and therefore he is so industrious ( for we are not ignorant of his devices ) to instil into the minds of men , hard and frightful apprehensions of the great God ; as that he rules by will ; that he hath no consideration in the world of his Creatures comfort , but onely of his own Glory , that he made the greatest part of Men to damne them , and triumphs in their Ruin ; and that he cruelly exacts impossibilities , and obliges Men to come , when yet he knowes they cannot . And that Evil One is intimate enough with all our minds , to know that if he can but once perswade them , that the Master , whom we are to serve is most Tyrannicall and hard , and that he reapeth , where he hath not sown , and gathereth , where he hath not strewed ; no question , but we will away , and dig and hide our Lords money , as that unfaithful servant did . So much it is the interest of God and True Religion , that Divine Benignity be vindicated ; a work as necessary now as ever , when Lucretius is as much consulted as Moses , and when there are almost as many , who blasphemously dispute Divine Goodnesse , as there are that seriously believe it . And it is with those I principally deal . In doing which I have endeavour'd to acquit my self , not onely Philosophically by alledging Reasons which Philosophy , Common sense , and the Natures of the things I treat of , do suggest to me , but also as a Christian , by blending with those other , such considerations also as the sacred Oracles ( whereon I most relie ) do prompt me with ; not insisting on the former , ( which yet too many do ) but as they have the countenance and favour of the latter . This , Sir , is what I offer you . Be pleased to accept an Essay [ but a Part of that whole you have a Title to ] which with those designs , and this Furniture ( such as it is ) doth lay it self before you , at your seet ? 'T is its Ambition , to have a Person for its Parton , whom its Subject hath for its Admirer . And it cannot easily despair of being owned by you , and so of being made another Instance of your great Goodness , of which its Author is already One , seeing to be so , it is enough to need it . And , Sir , with this high Encouragement it is , that I presume to own my self in these circumstances , in that capacity you long ago vouchsafed me the honour to be , even that of SIR , Your most humble Servant , and Son Richard Burthogge . Bowden near Totnes , Oct. 9. 1671. AN ADVERTISEMENT TO THE READER . THE Method I have taken in the following Discourse , is to second the evincements , which I urge from common Reason , or Nature , with the suffrage of the sacred Oracles . Which that the Reader may not mis-interpret , and accuse of want of judgement , seeing my pretences are against the Atheist , who believes not Scripture ; he is to know , that there are Reasons for the Atheist , which though to make them more perspicuous , and convincing , I have backed with the verdicts of the gravest Philosophers , and to shew them to be also Scriptural , I have confirmed from the Scriptures ; yet I insist not on them with the Atheist , as they are Scriptural , but as they are Reasons , Scriptural Reasons . He may understand me , that I Insist not with him on the Authority , but on the Reason of Scripture . And yet truely taking on me to assert the Christian Religion , and such Apprehensions of the Great God , as that obligeth us to have , I thought it point of Duty , not onely to produce Reasons , and Notions , that might satisfie , but also to evince them Scriptural ; for as much as otherwise , though they might be Philosophical , and carry in them something of conviction , yet not being Scriptural , they could not possibly be Christian , and so answer my Ends. In Fine , to be ingenuous with him , I was willing to annex the Testimonies of the Scriptures , and of Philosophers together , to all or most of those considerations I insisted on from Nature , or Reason , that I might insinuate into the Atheist a good belief of Scriptures ; as , that there is some conformity in them with Nature , that they are replenish't with recondite wisdome ; and that that Religion comprehended in them is a piece of high Reason , and Philosophy . And he cannot but believe all this , when he shall see before his eyes , so good a correspondency and understanding between them . As for the Philosophers , I have quoted them at large , and in their own Terms , that I might not be suspected to abuse them , or my Reader ; but yet have so conveniently dispos'd the Texts , that those , who list not to attend to them , as perhaps a many will not , that yet may have a mind to read the Rest , they may skip and pass them over , without any great trouble or interruption . Onely one thing must be noted , that in some of these Citations I have made of the Philosophers , it is the Medium , the Reason onely , which I urge them for ; the Application being mine perhaps and not theirs ; which yet I cannot reasonably be arraigned for , seeing 't is certain , that the Reason may be one and the same , when yet the matters wherein it is to hold are innumerous . And though I have Suppos'd a God to be , and all things in the world to be made by Him , 't is no more than what my Subject justifies ; and yet by way of Obviation to the Atheists Cavils , I have occasionally prov'd it , towards the end of this Discourse ; and therefore , if in Reading any part of it , a such exception do arise , I must oblige the Reader to suspend his thoughts a little , till it be remov'd . I intended not to give my Reader any further trouble here , but on second thoughts , I crave his pardon if I do , because it looks to some , as if there were an irrepairable defect in the following Discourse in one Point , in as much as I have quoted no Philosophers about it ( and it is believ'd I cannot ; ) not having given any intimations of the knowledge of a Saviour [ the greatest instance of Divine Benignity ] and of the method of salvation by him , among the Gentiles . And indeed I purposely declin'd the doing that , because it is a point that will oblige me to a large Discourse another where ; but yet for present satisfaction , if I should say there were among the Heathen , some darker intimations of that great Truth , for which we Christians are beholden to the Evangel , though I might be judged very Paradoxical therein , yet I conceive , I should affirm nothing , but what I had authority enough to verifie . It cannot be denied , but that the Ancient Heathens understood that God was unattoneable , but by humane blood ; the Canaanites did offer up their Children unto MOLOCH [ Deut. 18. 10. ] and conformably the Carthaginians , who were a Colony of Canaanites , did yearly offer some of theirs to Saturn . Among the Lacedemonians , the Altar of Diana Orthia was besprinkled once a year , with humane blood ; two Persons being Annually elected by the Lot for Sacrifice . Which usage , as it was highly barbarous and cruel , is affirmed to be changed by the great Lycurgus for a milder ; he ordaining , that the persons on whom the Lot did fall , instead of being killed , should be whipped , till the blood did flow . And with that , they did besprinkle the Altar . This is much , but there is more . For some of them did understand , ( if yet they understood what their Performances implyed ) not onely that the great God was not to be propitiated and attoned but by humane blood ; but also , that that bloud must be the blood of One that was to take upon him ( as it were ) the Persons and the guilt of all , or of an One that by his sufferings was to purge and cleanse the rest that offer'd him . And this is evident , in that the old Athenians every year in ( their ) Thargelion , did sacrifice a Man and a Woman , for the Men and Women of their City , to Expiate and Lustrate them ; and those whom they did sacrifice , they called * Pharmaci , as who would say , that those were persons , who , by being sacrificed and offer'd up unto the Gods , were proper Medicines to purge and cleanse those others ( from their sins ) that offer'd them . And it will be yet more manifest , if we consider what Leonicus Thomaeus further tells us out of Lycophron , that in the most antient times , if on any City there fell a Judgement of Famine , or Plague , or Sword , or other great Calamity , they were wont to take the vilest , and most vitious person in it , whom they called a * Catharmus , or a Pharmacus , and him they carried to the place of sacrifice ; and having there performed several Ceremonies , at last they burned him , and threw his ashes into the Sea , and so appeased the Gods. It is not to be doubted , but that something Figurative and Mystical did lie in this ; for otherwise they knew , what by the Light of Nature is remarkable to All , that to the Best , the Best was to be offer'd : And indeed the usage seemeth but a Depravation of the Grand Tradition of the Seed of the Woman , and of that Propitiation and Attonement to be made to God for Sin by the offering up the Man Christ which was the ground of all Propitiatory Sacrifices 'T is not improbable , but Caiaphas , of whom the Holy Ghos● doth witness , that he prophesied ▪ and wist it not , that is , that he spoke righter than he was aware of ▪ alluded hereunto , in saying it wa● necessary one should die for the People , he meaning ( it is likely ) that it was very fit , that one [ intending Jesus Christ ] should be made a kind of Pharmacus or Catharmus , and so be offer'd as a Victim for the People , to settle its Tranquility and Peace . And indeed Jesus Christ he is the true Pharmacum and Catharma for the whole World ; it is he that taking on him the iniquities of us all , did make his Soul an offering for Sin , by whose Stripes we are healed . and of him it is that our Apostle saith ( and perhaps alluding to the Grecian Lustrations , as well as to the Jewish Purgations ) That he did — — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did by himself purge our Sins ; or which is aequivalent , that in his own person , he was our true Catharma . I might also argue their imperfect knowledge of a Saviour from the many Appellations which I find among them of their Jupiter , as Jupiter Melichius , Jupiter Eleutherius , Jupiter Servator , &c. And also take a hint to shew from whence they had it , namely from the Old and First Believers , from whom they took this usage to denominate their Jupiter , as these were wont to do their El , or Jehovah , from occasional occurrents , as El Roi , Jehovah = Nissi , &c. I say , they seem to have receiv'd these intimations of the true Religion , not so much from the Jews , whom generally all the Gentiles hated ; of whom they make but little mention in their Writings , and with whom they did not care to converse , as by the Catholick Tradition of the world , from the First and most Ancient Ages , and Patriarchs . So Plato who is express . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — . Again . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Again . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — But to return , there is one Authority more that I shall urge , and that is Plato's , who seemeth to have pointed his Disciples to our Saviour , for who else can he be thought to mean , when he telleth them they should adhere unto his Dogmata , but till another Person , a Divine One came , who would instruct them in the Truths themselves , and him they were obliged to hear . I confess , I never met with this passage in the workes of Plato my self ( and yet he seemeth in his Politicks to hint something of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fit Messenger , one that should reveal things ) but in an Author , who it is to be presumed , had it in the Schools of Plato , in him I have ; and that is AEneas Gazaeus , who introduceth Theophrastus ( one of the Persons in a Dialogue , which he intitles so ) assenting to Axitheus , the other , in these terms . — Agnosco quod dicis optime : Nam & Platoni ipsi placuit , ut suis decretis eatenus staretur , dum aliquis divinior homo in terris appareret , qui veritatem ipsam aperiat , cui conveniens sit omnes assentiri , atque obtemperare . There is one thing more I must intreat the Reader not to be offended with , and that is , that I here annex some farther Testimonies of Philosophers , which might indeed have more conveniently been added in their proper places , in the Body of the Discourse it felf : but that the Copy being out of my hands , I was not capable of doing that : and yet I was unwilling to omit them , they seeming unto me so full of evidence and clearness , and so apt to bring a great addition of light , to what I have already offer'd from others . I have said in my Discourse , that God is therefore Liberal , Bountiful , and Beneficent , because he is most Perfect , and is the Best Being , and I am here to say , it is no more than what is intimated to us by Maximus Tyrius . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again , for as much as I have said that the Heathen understood somewhat of the State of Happiness , wherein Divine Bounty did at first establish man , it is no other than what Plato meaneth , when in his Politicks he treateth of the Golden Revolution under Saturn . For he declareth that to be a time , when God did rule , when Men were naked , and when the Earth afforded all things unto Men without labour ; that in it Men had a vast and comprehensive knowledg of the nature of things , that they did confer , and talk with the Beasts , and that these were tame and friendly unto one another , and that all were subject to man. Who seeth not in this Tradition how agreable it is unto that of Moses . But Hierocles , ( besides what I have cited out of him , about the State of Pre-existence , which I have evinced to be this of Innocence ) doth in his Definition of Philosophy , egregiously insinuate , that Man in former time , was in another Condition , infinitely more Agreable and Happy than his present , and that then He was in Gods Image . For the Definition that he gives us of Philosophy , is to this purpose , that it is a Restitution of a man unto his proper state of Happiness , that of which he was possesled heretofore , and withal a re-conforming of him to the image of God. You shall have his own termes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As for the Impotency of the Humane Will , and the cause thereof , that Notion of it I have offer'd in the Treatise , is the very same with what Max. Tyrius doth alledge as his . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — And what I said of Grace , or of Divine Assistance , how absolutely necessary 'tis , that we may do good , is but what the Author last mention'd , doth also say . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — I had almost forgotten one passage in Plato , about a Future Judgment , which added unto that of Plutarch , I have cited in the following Treatise , will render the belief of that Article most Rational . And it is so full and clear a testimony of it , and so particular , that that account thereof in Matthew , hath not , in respect of its distinctness so great advantage of it , as in respect of its authority it has . For my part I am astonisht at it : 'T is in his Discourse De Rep. Therein , he introduces ERUS , the Pamphilian , Son of one Arnienius ; a Person slain in Battle , and fabled to have risen again , the twelfth day after , as they were laying him upon the ( Funeral ) Pile . Him he introduces reporting to the Inhabitants of the present World , the Observations he had made in the other ; which he was commanded to recount , at his return to this , and he brings him in speaking thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — In fine the Method I have taken in evincing the Benignity of God , from the instances thereof , that are in things , is the very same that Socrates , Plato , Cicero , ( Authors worthy to be read in all Languages ) and others of the Antients used to establish Providence . Galen's laudatory Hymn in honour of the Great Creatour , is admirable , and verily the ablest Christians that have gone the same way as Lactantius did of old , and as Lessius , Morney , and some others do of late , have not got a foot beyond them . It was therefore I but hinted things on that head , because I would oblige my Reader to consult with these . I had many other things to add , but I fear , I have already surfeited the Reader , And I know it is not fit the Gates should be too wide ; onely I will tell him , I have offer'd more Reasons , why the Great God defers the punishment of the wicked , and bears with them so long , because my subject did not fairly lead me to it ; I considering that Patience , Long-suffering , and forbearance of Almighty God , as a great example and instance of his Goodness , and no objection against it . And so did the Apostle , who puts them together . Or despisest thou the riches of his Goodness , and Forbearance , and Long suffering , not knowing that the Goodness of God leadeth thee to Repentance . But those who will not be content with this account thereof , may be pleased to converse a while with Plutarch , who having undertaken in a Treatise made on purpose , to solve this common appearance , hath quit himself as excellently in it , as he doth in all things else he undertakes . He shews it is , that God might be an Example of the Goodness he would have us imitate ; that the wicked might have time to repent ; that though he doth defer their punishment , he doth not pardon ' m ? 'T is that the Wicked may be instruments to punish others , and for many other Reasons , which he mentions there . And now I 'le cast my self upon the Readers ingenuity and candor , when I have once confessed freely to him , that I have nothing else to offer in excuse for this unusual trespass on his patience , but that of Apuleius . — Nec quidquam omnium est quod possit in primordio sui perfici : sed in omnibus ferme ante est spei rudimentum quam rei experimentum . Corrigenda . PAg 2 line 13 read desirable . l. 14 after him ad ) . l. 26 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 12 l. 24 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 29 r. on . p. 13 l 4 r. on . p 15 l. 3 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 28 r. agnoscito . p 16 l. 22 r. opus suum . p. 19 l. 5 r. exhibentur . l. 11 r. interpretes l 21 r. Velleius . l. 26 r. exhibere . p. 20 l 11 r. beata . p 23 l. 20 dele the r. his . p. 31 l. 15 r. recta . p. 34 l 26 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35 l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 61 l. 4 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 103 l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 105 l. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 106 l. 23 r. connectens . p. 113 l 13 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 121 l. 12 r. ascend . p 131 l. 7 for had r. have . DIVINE GOODNESSE Explicated and Asserted . CHAP. I. Goodness an Essential Notion of God. The Definition of it . Divine Perfection or Allsufficiency what . That it is the fundamental Reason of Divine Goodness . An impression of it on the Creature . Divine Goodness demonstrated out of Metaphysics , and out of Nature , by Instances and Harmony . SECT . 1. THE Goodness of the great God , or rather his Optimity , and 〈◊〉 , is so illustrious and acknowcedg'd an Attribute of his , that the very Heathen knew him , and ador'd him by it : Their Jupiter was Optimus as well as Maximus . And it is a Notion so inherent unto that of God , and so inseparable from it , that you destroy the Godhead , if you but abstract Goodness ; not to make him Good , is to make him no God. It is the Devil is the evil one ; God is the Good. [ He is Good , and doth Good. This Optimity or transcendent Goodness of the great God , is nothing but that insinite Perfection , whereby he eminently in himself involveth all Good , and consequently , whereby ( seeing all de●siable , amiable , excellent , and lovely things are centred , and comprehended in him , ) he is most lovely , all lovely , and all desireable . He is the universal Good , in whom the universal love , and universal desire , the desires of all things , and the loves of all , do all concentrate . And ( saith Aristotle ) what all doth desire , is simply good ; so none is good but God. He is universally , others but particularly good . This is Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now it is the infinite Perfection or Alsufficiency of God , in respect of which the celebrated Aristotle calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and which is signified in the Holy Scriptures by the name El Shaddai , a name by which he is remarkable , not only to the Jewes , but also to the Greeks and Latines , for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( from which his Title Shaddai probably deriveth ) doth seem to be the Origen of the Genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Dative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of the Accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Nominative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not unlikely the Latine Deus and the phrase sub Dio ( as a learned Critic wittily conjectures ) cometh from it . I say this absolute Perfection [ or infinite concurrency of all things excellent , and Good , and lovely in God , whereby he being absolutely perfect and accomplished in all kindes , as standing on the Top of all , doth defect and want in nothing , which is good in any ; ] It is the ground of his Optimity , or Universal Convenience , and Desireableness . For he therefore is most agreeable and good to all , and consequently most Desireable , because he is All ; he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Universal , First , Original , and Fountain-Fulness , that replenisheth the whole Creation , which without him would be all but empty Cask , and meer vacuity . All the Creatures , their Springs are in God , they are but Cisterns with him , and without him , empty Caskes . God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the the Plenitude of all things , and it is his Plenitude that botomneth his Goodness . So Aristotle , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Again ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And , God , he hath enough for himself , and all things else , My Grace is sufficient for thee . There is an evident impression on the world , of this Alsufficiency and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God ; the World is an Universe , there are in it all imaginable Sorts of Being and all imaginable Furniture , Provisions , and Accomodations for them ; Porus marries Penia ; there are Remedies for all Distempers ; agreeable supplies for all Occasions and Necessitie● ; there is nothing wanting , no more than is Redundant in Nature . The Earth is the Lords , and the fulness [ the fulness ] thereof . Philo●ophers call the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Universum . SECT . 2. Now , having shewed what Optimity , or Transcendent goodness is , wherein it formally consists , as well as what Foundation , and what ground it has ; it now remaineth , that I do evince it competent to God ▪ which I shall Essay to do , ( but very briefly ) both from the Metaphysics , and from Nature it self . And there are many Topics in the Metaphysics , which do evidently argue and evince him so Good ; I shall insist on one , That as there is a first Being , so there is a first Good ; there is a First in every Kind , a First in genere bonorum , as there is in genere entium ; for as much as every thing is either First , or from it . And if there he a Primitive and First Good , which all inferiour ones derive from , and do participate ( as , if there be a First , they must ) It is the First Being , and consequently it is God , which is it . Good and Being are convertible ; and therefore the First Being is the First Good. God is the First Being . All Second Beings are derived from the First Being : All Second and inferiour Good participates the First Good. And for Physics . The Divine Optimity or Transcendent Goodness is so remarkably impressed on the whole Universe , that Moses that excellent Origenist , introducing God reveiwing it in its Creation , doth also introduce him thus commending it ; God saw every thing that he had made , and behold [ behold ] it was very good , it was good , very good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and God saw it . It was very good in Gods eye , and therefore may be well so in Mans ; and very Good it is , For there is Nothing in the whole world , but is good for something , if it be not so for one thing , it is so for another ; and is either Good to profit , or to please ; a Verity so great , that in the Metaphysics Bonity and Entity are made convertible ; [ that cannot be at all , that is not good . ] Onely , all inferiour is Dispersed good , and Limited ; so that what is eminently good in one kind , is very rarely so in another ; that is seldome most useful , and of most advantage for either Medicine or Meat , which is most embellisht and adorn'd . The creeping Worms , many of them , are more curiously set off , and clad more richly , than the noblest Animals . Solomon in all his Glory , was not half as brave , and as magnificent , as a Tulip ; and yet a Tulip , that is the most beautiful and the most fair , it is the least useful , and least medicinal of Flowers . What is most gaudy , is not most great , God hath tempered the body together , giving more abundant honour to that which lacked it . The Goodness shining in the world , is a Wise one , a well ordered Goodness . But to return , it were endless to expatiate all the world over , and to instance in the Excellencies scattered in it , there is an admirable Majesty in Man , and in the Heavens a magnificence and grandeur , which surprizeth all that view them . How infinitely pleasant is the Spring ! and in it , how gaudy is the Earth ! and in how delicate pentadoes is it cloathed ! All the Seasons have their proper goodness ; the world can't subsist without them . There are in them , and as in them , in all things else , so infinite , and so agreeable Varieties , such Miracles of Beauty , Order , and Proportion to entertain and feast the Atheist , that they cannot but convince him , if he once attend , that seeing there is so much excellency and goodness in the things made , there must needs be infinitely more , in him that made them . SECT . 3. Moreover , 't is as easie to demonstrate from the world , and from all Appearances therein , as 't is to undertake it , that all inferiour is participated good ; that seeing all participation is of some Superiour , there is not any Good below , but what is from One above , and doth descend ; and that the great God , the Highest Being , is of necessity the Best . For there are in the world many Classes , Ranks , and Orders of Beings , and very comely disposition of them , Secundum sub & supra , of one above another , but of all in such Relation , that those Perfections , which are scattered in the inferiour , are collected and amassed ●n the Superiour ; and what are col●ected and amassed in the Superiour , are dispers'd and scattered in the inferiour . So that , as the lower any Being is , it , having the fewer perfections , is the less perfect and good ; so the higher any is , it having more perfections , is the better , and consequently the Highest Being is the best . God is the Father of Lights from whom every good and perfect gift descendeth . All ascent upon the scale of Being , is by Addition ; all descent , is by Substraction , and Participation . There is participated intelligence in Man ; participated Reason in Beasts ; participated Sense in Vegetables ; participated Life in Naturals . Nature is in Vegetables , with vegetative Life ; Nature and vegetative Life , with Sense in Sensitives ; Nature , vegetative Life , and Sense , with Reason in Rationals ; and no higher can we go upon the scale , in the visible world . So well contrived and Harmonical the world is . Witness Cicero . — Est enim admirabilis quaedam continuatio , seriesque rerum , ut alia ex alia nexa , & omnes inter se aptae , colligataeque videantur . CHAP. II. Sect. 1. Two consequent Notions from that of God's Goodness , Beneficence , and Finality . Divine Beneficence defined , and demonstrated from Divine Bonity , and Supremacy , and in Providence . Testimonies of Providence from Pythagoras , Socrates , Aristotle , Cicero , &c. What Epicurus and Lucretius thought of it . SO much for Divine Goodness or Optimity , consider'd absolutely in it self ; but for its Of-Spring ; there are other Attibutes resulting from it , two of which I shall consider , viz. The Infinite Beneficence or Benignity of God , and then his absolute Finality ; that he is good to all , as well as in himself , and is the End of all . Divine Beneficence , ( wherein I comprehend the Love , and Kindness , the Mercy , Grace , Benignity , and Bounty of God ) is that infinite Diffusiveness of Nature , whereby he is most ready to Communicate , and to impart the Good is in him . A perfection so Essential to him , that he could not be a God , because not Good , without it ; it being this communicativeness , this propensity of Nature to impart , that in the common Sense and Language of the whole World , doth eminently entitle and denominate one so . For He in common Language is denominated a Good , who is a Liberal , a Loving , a Kind , a Merciful , an Appeasable , and Bountiful Man ; as also in the sacred Scriptures , For a good Man one will even dare to die ; and for a Good , is for a Bountiful , Benign , Merciful , Ingageing Man : One that hath obliged him by courtefies , and is his Benefactor , for such an one another may dare it . And such an One is God ; his Name of Alsufficiency implies it , for El Shaddai , or his Name of Alsufficiency is composed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Sufficience , and of the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as who would say , Divine Sufficiency is Relative : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and it is imported in that ravishing expression , My Grace is sufficient for thee . For were not this implyed in it , that what sufficiency soever is in God , is in him for the Creature , to assist and help it , what consolation could it minister ? or what incouragement ? 'T is onely relative Sufficiency that is a consolation or incouragement , an absolute one is none . For God to say he has enough , but not to give it , were to tantalize . But God's Sufficiency is relative , he is very liberal , and open handed , and he cannot possibly be otherwise , because he is so good . For all Good , it is communicative and Diffusive , and by how much more good a Being is ( if that inelegance be tolerable ) by so much more Diffusive ( as Philosophers assure us ) and more communicative 't is : so that God in being most good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the absolutely best , is also most Diffusive and Beneficent . It is a Scriptural connection , that God is good and doth good ; that is , He is in proportion as propense to be communicative , and imparting as he is good ; he is good and doth good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As is the Man so is his strength , God is abundant in goodness . He is the Original , Fountain , and First Good ; and so hath all Good for others , as well as in himself . And the world shews it , for as on Porphyrie's Tree the higher grades are the commoner , and more extensive too they be , and the highest are the most so ; so on the scale of Being , the lower and inferiour , which are more immers'd in matter , are the more determin'd and contracted , but the higher and Superiour , which are more immersed and spiritual , are more diffusive and free . All Confinement is from Earth and Matter , but it is form and Spirit , that is the Root of all inlargement and freeness . Minerals are absolutely determin'd ; Vegetables , less ; Animals , spontaneous ; Rationals arbitrary . Thus also in Mechanic Spirits , the subtiler they are , the more spreading . And Light of all Corporeal Beings , the most refin'd and pure , is also most imparting and diffusive . Now God , He is an absolute pure and spiritual Act , inhabiting in Light as inaccessable as glorious , and therefore , seeing he Presideth on the Top of all Being , he cannot but be infinitely Free , and so much more , more imparting and communicative than is any other , as he is purer and more high than it . For sayes our Saviour , If ye then being Evil , know how to give good gifts to your Children , how much more shall your Father which is in Heaven , give good things to them which ask him . Evil is oppos'd to Heavenly , if ye being Evil. &c. How much more shall your Father , which is in Heaven , &c. To be earthly is to be evil , narrow , and illiberal . But what is pure Heavenly and High , is free and noble . God is the most High , and therefore most communicative . But to give the Atheist Instances , as well as other Proofs and Demonstrations of Divine Beneficence . It is Illustriously exemplified in his Providence ; which is so visible in all the world , that it is acknowledged by all Philosophers ( not to mention Poets , Orpheus , &c. ) and particularly , By Pythagoras of whom Iamblicus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By Socrates of whom * Xenophon . — Horumit aque omnium , si qui sunt qui nil a divina providentia putent , sed a nostro arbitrio omnia pendêre , hos insanire asserebat . By Aristotle , ( but somewhat uncertainly ) of whom Diogenes Laertius . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Velleius in Cicero . — Aristoteles quoque in tertio de philosophia libro , multa turbat , a Magistro Platone uno dissentiens : modo enim menti tribuit omnem divinitatem : modo mundum ipsum Deum dicit esse : modo quendam alium praeficit mundo : eiq●● eas partes tribuit , ut replicatione mundi quadam motum regat , atque tueatur , &c. By Cicero — Haec igitur , & alia innumerabilia cum cernimus , possumusne dubitare , quin his praesit aliquis vel effector , si haec nata sunt , ut Platoni videtur : vel si semper fuerint , ut Aristoteli placet , moderator tanti operis & muneris ? sic mentem hominis , quamvis eam non videas , ut Deum non vides ; tamen , ut Deum agnoscis ex operibus ejus , sic ex memoria rerum & inventione , & celeritate motus , omnique pulchritudine virtutis , vim divinam mentis agnoscit●● . Again , — Quid vero tanta rerum consentiens , conspirans , continuata cognatio ? quem non coget ea , quae a me dicuntur comprobare . Dico igitur providentia deorum mundum , & omnes mundi partes & initio constitutas esse , & omni tempore administrari : &c. By Seneca . Quaesisti a me , Lucili , quid ita si providentia mundus ageretur , multa bonis viris acciderent mala . Hoc commodius in contextu operis redderetur , cum praesse universis providentiam probaremus , & interesse nobis Deum , &c. Again . — Quid est Deus ? Mens universi Quid est Deus ? Quod vides totum , & quod non vides totum . Sic demum magnitudo sua illi redditur , qua nihil majus excogitari potest . Si solus est omnia , opus & extra & intra tenet , &c. Again . — Nec haec intra vulgum dementia est , sed sapientiam quoque professos contigit . Sunt qui putent , sibi ipsis animum esse , & quidem providum ac dispensantem singula , & sua , & aliena , hoc autem universum , in quo nos quoque sumus , expers esse consilii , & aut ferri temeritate quadam , aut natura nesciente quid faciat . By Arrianus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. By Hierocles . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By Chrysippus in Plutarch , who makes it of a large extent . — Horum neque minimum , neque maximum , praeter Jovis rationem & legem , & justitiam , ac providentiam esse Chrysippus putat . By Plato and Plutarch in innumerable places . By Apuleius . — Mundus est ornata ordinatio , Dei munere ; Deorum recta custodia , &c. Again , — Re●●at , quod caput est sermonis hujus , ut super mundi rectore verba faciamus . Indigens quippe videbitur oratio de Mundo disputantibus , ut etsi minus curiose , at quomodo possumus , disseramus . De rectore quippe omnium non , ut ait ille , silere melius est : sed vel parum dicere . Vetus opinio est , atque cogitationes omnium hominum penitus insedit , Deum essentiae originis haberi auctorem , Deumque ipsum salutem esse , & perseverantiam earum quas effecerit , rerum . Neque sulla res est tam praestantibus viribus quae viduata Dei auxilio , sui natura contenta sit . Hanc opinionem Vates secuti , profiteri ausi sunt , omnia Jove plena esse ; cujus praesentiam non jam cogitatio sola , sed oculi & aures , & sensibilis substantia comprehendit , &c. Again , — Postremò quod est in triremi gubernator , in curru rector , praecentor in choris , Lex in urbe , dux in exercitu ; hoc est in Mundo Deus : nisi quod , &c. Again . — Unde susceptam providentiam Dii secundae providentiae ita graviter retinent ; ut omnia etiam quae coelitus mortalibus exhibent●r , immutabilem ordinationis paternae statum teneant . Daemones vero , quos Genios & Lareis possumus nuncupare , ministros Deorum arbitratur , custodesque hominum & interpre●●● si quid a Diis velint . Nec sane omnia referenda ad vim Fati putat : sed esse aliquid in nobis , & in Fortuna nonnihil , & Fortunae quidem improvidos casus ignorari a nobis fatetur , &c. In sum by all others , who acknowledg'd a Divinity ( but in a very different way ) excepting only Epicurus , [ Of whom Vellius in Cicero . — Quod si ita est , vere exposita illa sententia est ab Epicuro , QUOD aeternum beatumque sit , id nec habere ipsum negotii quidquam , nec exhiber● alteri . Itaque neque ira , neque gratia teneri , quod , quae talia essent , imbecilla essent omnia . Si nihil aliud quaereremus , nisi ut deos pie coleremus , & ut superstitione liberaremur , satis erat dictum , nam & praestans deorum natura hominum pietate coleretur , cum & aeterna esset & beatissima . HABET enim venerationem justam quidquid excellit : & metus omnis a vi , atque ira deorum pulsus esset . Intelligitur enim a beat● immortalique natura & iram & gratiam segregari : quibus remotis , nullos a superis impendere metus , &c. ] and a few forlorn Ones that follow him ; among which Lucretius that notorious Athiest , who maketh Providence a Fiction , and a meer effect of Fear and Superstition , is the Leader or Chief . Quippe ita formido mortaleis continet omneis . Quod multa in terris fieri coeloque tuentur : Quorum operum causas nulla ratione videre . Possunt , ac fieri divino numine rentur SECT . 2. Providence describ'd , and specifi'd . ( 1. ) 'T is General , Particular , Special , most Special . The great evincement of it , that all things are order'd for the best ( 1. ) In the Natural World ! This shew'd by many Instances in Nature . Now Providence it self , whereof the Stoicks were so great Assertors , that it is called by Velleius . Stoicorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is Nothing but the Fatherly and prudent care of God , in ordering of the Universe . To comprehend which , whoever hath a Family of his own , or knowes what it is to have one , and what to Govern it , he need but to consider that the World is God's . The World is a great House , and God is Master in it . He is that great Father , of whom all the Family in Heaven and Earth is named ; and his Providence , is but his ordering and disposing , his Looking ( as we call it ) to his Family , and his caring and providing for it . Providence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this his Providence , as it is general and comprehensive , extending over all the kinds so it also is particular , and reacheth every individual and numerical thing in every kind ; for , as he preserveth Man and Beast in general , so a Sparow in particular , falleth not without our heavenly Father . And indeed it is no more beneath the divine Majesty , to provide and care for all , than it was to form all , and make them . Cicero is plain 't is so in Men. — Quae si singula vos fortè non movent , universa certè inter se connexa , atque conjuncta movere debebunt . Nec vero universo generi hominum solum , sed etiam singulis a diis immortalibus consuli , & provideri solet But it is more distinguishing and sp●cial over Mankind , than over others , and so eminently so , that in comparison thereof , whatever providence he hath for other Species . ( that are lower ) is esteemed none . Doth God take care for Oxen ? yes , but not comparatively ; God eminently cares for men . Hear Cicero , — Nam cum ceteras animantes abjecisset ad pastum , solum hominem erexit , ad coelique quasi cognationis domiciliique pristini conspectum excitavit : &c. But it is most distinguishing and special over pious and religious Men , or those that fear him , He is the Saviour of all Men , but especially , of those that believe ; and there is Reason for it . For Pious and Religious , are Divine Men ; they are the very Habitations , Houses , and Temples of the great God , and so it is 〈◊〉 special interest to look to these . The Hairs of their Head are numbred . So the Apostle , — Ye are the Temples of the Holy Ghost . — Partakers of the Divine Nature . And so Cicero , — Quod autem ex hominum genere consecratos , sicut Herculem , & ceteros , coli lex jubet , indicàt omnium quidem animos immortatales esse : sed fortium bonorumque divinos . Bene verò , quod Mens , Pietas , Virtus , Fides , consecratur manu : quarum omnium Romae dedicata publicè templa sunt , ut illa qui habeant ( habent autem omnes boni ) deos ipsos in animis suis collocatos putent . &c , — NEMO igitur vir magnus sine aliquo afflatu divino unquam fuit , &c. I intend not to expatiate now on this subject , but only to illustrate in it , the Goodness , and Beneficence of God : which , I suppose , I shall have done effectually , when I have proved , that all things in the world , are contrived and order'd for the best ; and all administrations in it so conducted . All is for the best , both in the Natural and Moral World. And verily , it were as easie to evince at large ( if I had leasure ) that all things in the Natural World are order'd and contrived for the best , as to Essay to do it ; In the Magnetisme of the Earth ; the Atmosphaere that fringes it ; the obliquity of the Zodiac , and the motions of the Sun and Moon respectively therein . The Alternations of the Seasons , of Day and Night , of Summer and Winter . The happy coaptation of the Sea and Land into one Globe and Center . The Saltness of the Sea ; its perpetual Aestuation , Flux and Reflux . The Elevation and Depression of the Earth in Hills and Valleys . The Irrigation of it with Rivers . Rain from Heaven . The freshness of the Rain , as well as of Rivers . The Elasticity of the Air , or its springiness : its ventilation by Winds ; the purgation of it by Storms , Lightnings , and Thunders . The commodities of Navigation . The admirable circumstance of Providence , to render a Torrid Zone ( beyond the Apprehension of the old Philosophers , and School men ) habitable . The Breezes and Monsoons . The Distribution of the Gifts of Nature , some to one Country , some to another , but of all to none . And it where infinite to instance in the particulars ( whereon some able persons have very learnedly discoursed ) of the Fabrick and Anatomy of Plants and Animals ; the Beauty of the former ; the Instincts of the latter ; the Propagation of the kinds in both ; the Subordination and Usefulness of all ; and in the plentiful Provision which is made for all ; wherein the Order of the House is admirable . There is an infinite increase of little Fishes , on which the greater were to prey ; and in the Island of Fierro , a Tree is ever dropping , which supplies the whole with water . There are extraordinary dews in Aegypt , where is no Rain ; and in Peru , where also is none , a Wind that fans and moistens . The watring of Aegypt with the Nile , is miraculous . The flying Fishes persecuted in the sea by the Dolphins , Boneta's , Albicores , and Sharkes , and so compell'd to use their finny wings , and take the Air to avoid them , afford a meal to hunger-bitten Birds , that look for them . And which is admirable and surprizing , the young Ravens , when abandon'd and relinquisht by their Old ones cry , and crying gape , and gaping receive the flies that skiffing up and down the Air , ( as if impuls'd to do so ) direct their course into their mouths ; and so they are fed . Thus the Royal Psalmist , He giveth to the Beasts their food , and to the young Ravens which cry , [ which cry ] the Ravens cry , and then , and thus he hears them . Dissection proves it true ; their Ventricles are full of Flies : the Ravens cry , and God hears , we must alwayes ask , and sometimes cry , if we will have . SECT . 3. 2. In the Moral World , proved in the Law and Order of the House . An Objection about the existence of Evil anticipated , Paenal and Afflictive Evils for mans Good. How things are best for the Beasts . Evils as Entities , necessary for the plenitude of the World ; as Afflictive for Gods Glory ; and as Paenal for Mans good . Things ought to be as they are . An Objection from the Apparent ill administration of things [ Good to the Evil , Evil to the Good ] proposed , But in his Administration of the Government of the Moral World , ( for so I call that of Mankind , in distinction to the Natural , ) his Providence and Goodness , are as visible as great ; in that all things in it are designed for the best , and ultimately issue in it : Her ruleth in his House , in all things , as a wise and prudent Master , by assigning to his Children and his Servants , their respective duties ( in it ) which are for the Good of all in general , and each of them in particular , as well as for his own Glory ; and by obliging them unto them with Rewards , and Punishments . Thus he Disciplines and Governes them . Government is for the Good of Man , and all Government is from God. He holds the reins of all himself , and he prescribes the Rules and Lawes of it . I ask the Atheist , if it would not be a Golden and most happy Age , wherein all men loved others as intirely and sincerly as they do themselvs : wherein together with their own concernments , and interests all equally reminded those of others ; wherein they universally abstaining from all injustice and wrong , each assisted other to the utmost ; and wherein they lived and conversed each with other devoid of Envy , Malice , Covetousness , Pride , Contention , &c. And if he answer me it would ; I tell him this is the Order of the House , that Law of Nature , ( which is nothing else , but what the Practical and common Reason of man doth dictate to be done ) that God hath sanction'd in the world , to which he hath obliged all his Servants to conform ; thus he will have them do , and thus be ; and that they may , he hath adapted means ( the best imaginable ) to ingage and move them to it : He disciplines and acts them with Rewards and Punishments : He promiseth them Good , if they obey , and threatens them with Evil , if they do not . So the Apostle , — Do by Nature the things contained in the Law. — Having not the Law , are a Law unto themselves . — Work of the Law written in their hearts , &c. — Their thoughts accusing , or excusing one another . And so Cicero . — Nec , si regnante Tarquinio nulla erat Romae scripta Lex de stupris , iccirco non contra illam legem sempiternam Sex. Tarquinius vim Lucretiae Tricipitini filiae attulit . Erat enim ratio profecta à rerum natura , & ad recte faciendum impellens , & a delicto avocans : quae non tum denique incipit lex esse , cum scripta est , sed tum cum orta est , orta autem simulest cum menté divina , quam ob rem lex vera atque princeps , apta ad jubendum , & ad vetandum , ratio est recta summi Jovis , &c. — Ergo est lex justorum , injustorumque distinctio , ad illam antiquissimam , & rerum omnium principem expressa naturam , ad quam leges hominum diriguntur , quae supplicio improbos afficiunt , & defendunt , & tuentur bonos , &c. — Sit igitur hoc jam a principio persuasum civibus , dominos esse omnium rerum ac moderatores does , eaque quae gerantur , eorum geri judicio , ac numine , eosdemque optime de genere hominum merert , & quali● quisque sit , quid agat , quid in s● admittat , qua mente , qua pietat● religiones colat , intueri , piorumque & impiorum habere rationem : hi● enim rebus imbutae mentes , haud sane abhorrebunt ab utili , & a vera sententia : &c. There must be Paenal and Afflictive Evils that there may be Punishments , as well as there are Goods : agreeable obliging things for Compensations and Rewards ; it being very often very good for the Child , though he think not so , that his Father take the Rod in hand ; Crosses , Losses , Pains , and sinister incounters are but Rods in God's . Now the means are good if the end be so . Finis dat mediis amabilitatem , bonit atem &c. It is good for Man , there are afflictive , paenal Evils : His Vices are Distempers , and these are Medicines to cure them , and Wars themselves , are Punishments to Nations , as Diseases are to single persons . No Government without Rewards and Punishments , no Rewards and Punishments without Good and Evil. And if it be best for Man it is so for the Beasts , and other Animals , and other inferiour Beings ; Man is the End and Lord of these , and therefore [ these not having any interest of their own distinct , from his , because they are but his , and not their own ] That is best for them , which is so for him . The Accessory followes the Principal . Now Man , he hath an interest in these and so is punishable in them ; and is afflictable by these , and so is punishable by them . Wherefore , the Good and Evil , that is in them , the poyson and malignity in Minerals and Plants ; the venom , enmity , and violence , the fury and rapacity in many Animals , as well as the commodity and usefulness of others ; Tempests in the Air ; Convulsions in the Earth ; the Fiery Eruptions of Aetna and Vesuvius , and other such enormous , and irregular emotions of the Elements , as well as regular and orderly , are not in them for themselves , but all for Man , Man is their end , as God is Mans. Let not the Atheist complain . God is very Good and Liberal to Man , who has so bountifully given all ( these ) things to him . Yea , and he is good to the Beasts also , in that he hath oblidged man to be so to them . But to be more distinct . If we reflect on all the things , are called Evils , and consider them as things , and absolutely in themselves , so they have a good of Entity or Being , and are necessary to the Universe , that it may be Uniform full , and perfect . In the day of Prosperity be joyful , but in the day of adversity consider : God also hath set the one over against the other , to the end , that Man should find nothing after him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latine Interpreter , Et quidem istud congruum huic . Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God hath set good over against Evil , and Evil over against Good , so to answer one another , that Man coming after him , in review and observation of his workes might not find any thing wanting , or to be added . All is full and uniform and answering . So Seneca , — Semper esse felicem , & sine morsu animi velle transire vitam , ignorare est rerum naturae alteram paitem , &c. So Apuleius . — Gramaticorum artes vide quaeso quam ex diversis collectae sint literis , ex quibus aliae sunt insonae , semisonantes aliae , pars sonantes , hae tamen mutuis se auxiliis adjuvantes syllabas pariunt , & de syllabis voces . Hoc Her aclitus , &c. So Porphyrie . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And if we consider them as dolorous and afflictive , so also they are necessary in respect of God , that he may have a rise of shewing his Beneficence and Goodness , in its full extent : For , if there were no evils in the world , no infelicities , necessities , nor miseries , there could be no compassions , nor no evincements of his Tendernesses and Mercies in relieving , or removing them . He could not shew his readiness to Help , if there were no need of help ; and therefore he hath sometimes hid himself behind the Curtain , even from his dearest Children , that on his return on their cryes , they may be more affected with his kindness , and become more sensible of it , else there had been no crying to God , nor help from him , nor thanks for it : See the 107 Psalm . For where there are no Evils , it might be said of God , as is said of a virtuous Man , by Seneca , — Magnus es vir , sed unde scio , si tibi fortuna non dat facultatem exhibendae virtutis ? &c. But , if we consider them as paenal Evils , so they have a mediate goodness , and an usefulness for Man , that much obliges him , for so ( as we have said ) they are as many Means to discipline and govern him ; who , if he were not as he is , and were not govern'd and Disciplin'd as he is , but had been fixed by an Act of Power , without them , half the Shew had then been lost . So much of the Divine wisdome and goodness as is , visible in this conduct ( which is very much ) had then been never shewn , and so God had been deprived of a good part of his Glory . His is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a manifold wisdome , and manifold Goodness . And manifold wisdome must be shewn in many wayes , and not be limited to one . Well ( saith the Atheist ) this is indeed a pretty colour , but 't is no more , for the Government , if any , is not administred as you assert it ; the Good and Evil in the world , are not for the ends you mention , to discipline and order it ; these are too promiscuously dispens'd , and too blindly , to be so for Ends ; 't is rather to the contrary ; the Good ( if any difference ) are most unhappy and unfortunate , and the wicked , most successeful and prosperous . A Phaenomenon , so Plain and obvious that not only Telamon in Cicero , Nam si current , bene bonis sit , male malis : quod nune abest . But also Solomon himself hath noted it ; no man ( saith he ) knoweth , either love or hatred by all that is before him , all things come alike to all , there is one event to the Righteous and to the Wicked , &c. So undistinguishing and common are the external accidents . And 't is strange , if there be indeed a Providence , that the Godly only should have the Promise of the present life , but no more the performance of it , than the Wicked . SECT . 4. The Objection remov'd . ( 1. ) By denying its Ground : for all is Good to the Good , and Evil to the Evil. ( 2. ) By settling this Rule . That Providence is not to be understood but in the End. This illustrated by several Resemblances , and by an Instance . The promiscuousness of Providence in events explained . External things indifferent in their own Nature , and nor Good nor Evil. Seemingly promiscuous Providence further vindicated , by several considerations . The false measure of Good and Evil detected . A right one settled . This Appearance , I acknowledge , hath offended very many , and till he went into the Sanctuary , and there observ'd the End , it scandalized David : But Seneca hath fully solved it , and so hath Plutarch also , and Arrian's Epictetus , a Triumvirate of worthy Authors , and let the Atheist read them . He is mistaken , there is nothing Good in this Life to the Evil , and to the good and vertuous nothing is amisse and bad . Trahit quisque in suum colorem . To the Pure all things are Pure , The famous , but , &c. Story of the Angel , and unbelieving Hermite ( that which Bradwardine relates , if yet it be a History ) abundantly illustrates it . All things work together , in the End , for Good to one , and all for Evil to the other . You must take a Providence entire and altogether , and not in pieces and abroad , to make a Judgment on it . All is as the End is . That is well , which ends well , and that is otherwise , which ends so . You must stay the End to judge it ; [ the End of the Providence , and the End of the Man ] Now marke the Perfect man , and be hold the Upright , for the End of that Man is peace , but the Transgressors shall be destroy'd together , the End of the Wicked shall be cut off . Two sorts of Men , and answerably two Ends ; Heaven and Hell. So Porphyrie out of Plato . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And again . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Providence of God is what Augustus thought it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a well composed Drama ; wherein a man is so surpriz'd and intricated with Variety , that all along he cannot once imagine its design , until he come to the End of it ; and then he sees it clearly , how every Passage and adventure in the whole most excellently contribute to it , and most orderly . And surely , he that believeth ( and Religion obligeth men to be believers ) maketh no haste ; One must await the End , to see the whole laid open . It is the excellency of a Work , to have its main design so skilfully conceal'd , as to suspend Spectators , and to lead them all about in a maze , until it all be finish't . The Atheist lookes but to a part , when he should stay to see the whole ; at least the whole piece . He seeth but the wrong side of the Arras , the thrums and ends of the threads , when it is rowled up ; the Beauty is in the right side , and he must stay the opening to see it . 'T is unreasonable to complain of that in Providence , which he calls an Ornament , and which doth make his greatest pleasure and delight in Playes and Romances , viz. The interruption of the Story , and that suspence which is in it . We must stay the end of all to see the Harmony of all , and the last day will declare it ; and we must stay the end of every piece of Providence , to make a judgement on that . But , to give a Scriptural instance in the History of Joseph ( not to mention that of Job or David , ) what a marvellous surprize is in it ! Take every passage of it solely by it self , and separate it from the rest , and how hard a one it is ; all is then against him : To be hated by his brethren , that is bad ; to be sold by them for a Slave to the Ishmaelites , and by these to Potiphar is worse ; to be injuriously accused of his Mistress , and so condemn'd to perpetual Prisonment , worst of all . All these are hard , and separately all against him ; but in concatenation and together , as one disposeth and prepareth for another , so they all co-operate in the End to his preferment , and are all for him . For it was by the Buttler whose Dream he had interpreted , that such a mention was made in favour of him unto Pharaoh , as occasion'd his Preferment . It was in Prison he became acquainted with the Buttler , and interpreted his Dream ; it was his Mistress's Accusation , which compos'd his Mittimus , and hurried him to Prison ; it was the avarice and griping of the Ishmaelites , that brought him to his Mistress ; and it was the Malice and Envy of his Brethren , that brought him to the Ishmaelites ; and thus he comes to Preferment , and who would have thought it thus ? All work together , and in the End for Good. Such an Ordering and over-ruling hand hath God in all the evil actions of Men ; when Josephs Brethren sell him into Aegypt : God is said to send him . Humane Malice and Divine Providence , may be together in the same act ; wherein Men have an evil hand , God hath a good one ; who brings Light out of Darkness , and turns Evil in the End to Good. This for Particular Providence . Hear Seneca . — Difficillimum ex omnilus quae proposui , videtur quod primum dixi : pro ipsis esse quibus eveniunt , ista quae horremus , ac treminius . Pro ipsis est , inquis , in exilium projici , in egestatem deduci , liberos , conjugem efferre , ignominia affici , debilitari ? Si miraris , hoc pro aliquo esse , miraberis quosdam ferro & igne curari nec minus fame ae siti , Sed si cogitaveris tecum , remedii causa , quibusdam & radi ossa & legi , & extrahi venas , & quaedam amputari membra , quae sine totius pernicie corporis haerere non poterant : hoc quoque patieris probari tibi , quaedam incommoda pro his esse , quibus accidunt : tam me hercules , quam quaedam quae laudantur atque appetuntur , contra eos esse , quos delect a verunt , simillim a cruditatibus , ebrietatibusque & caeteris quae necant per voluptatem , &c. Once , it is the End of all ( as we have evidenc'd ) that must open and unlock the Cabala , and Mystery of things at full ; and if it be , then certainly , in being so precipitate and hasty , as not to stay it , to make a settled and establish't judgment , we as well betray an exraordinary Ignorance , and Folly , as a like Temerity and Rashness . For though there be a visible and apparent correspondency in some administrations , [ Good in the End of them to the Good , as to Job , to Joseph , to David ; and Evil at the furthest , in the End of them to the Evil , as in Adonibezek , Pherecydes Syrus , Attila , &c. ] That we may acknowledge the righteousness and justice , which doth rule the world ; yet it is obscure and hid in many others , that we may also know there is another day to come , that must more fully declare it . Some Mens sins go before to judgement , and others follow after . So Job 21. 7 , 8 , 9 , 10 , 11 , 12 , 13 , 30. ( the wicked ) spend their Daies in wealth , and in a moment go down to the Grave . ( But ) He is reserved to the day of Destruction , they shall be brought forth to the Day of wrath . It was this consideration satisfied many thinking and inquisitive Philosophers , about the seeming inaequality of things , who had otherwise been foundred on the same Rock with Diagoras Melius , [ One of them , that made at first a great Profession of Religion and Piety , but did afterward abandon and forsake it , utterly denying the Being , and Existance of God , because he saw not speedy vengeance executed by him , on his perjur'd Friend , with whom he had deposited his money , and who forswore it . ] But those being throughly perswaded of a Future day of judgement , and that there was a Minos , or a Radamanthos , or an Aeacus , a righteous and severe Judge , who would accurately scan there in the Lives and Actions of all men , and then accordingly retribute to them , as he found upon research ; They acquiesced in that , and so should we . For when things are try'd , the Heavens shall record that Righteousness of God. Hear the Grave Plutarch . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SECT . 5. Again , though all things for the Matter come alike to all , and so there is but one event both to the Righteous and the Wicked , yet formally , and in respect of Good and Evil , so they do not ; the same event is sanctified to the one , which is not to the other ; so that to the one it is Good , and to the other Evil : Fortune ( as they call it ) as well Adverse as Prosperous , it makes a Good man better , and so is good to him ; but a Bad man worse , and so to him it is Evil. So Epictetus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrianus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneca . — Nihil accidere bono viro mali potest . Non miscentur contraria — Manet in statu , & quicquid evenit in suum colorem trahit . So Socrates . — Nec enim cuiquam bono mali quidquam evenire potest , nec vivo , nec mortuo : nec unquam ejus res a diis immortalibus negligentur . Nec mihi ipsi hoc accidit fortuitò , nec verè iis , a quibus accusatus sum , aut a quibus condemnatus habeo quòd succenseam , nisi quod mihi nocere se crediderunt . Now Events Materially accepted , and as in themselves , so they are not markes to judge by , either of the Love or Hatred , which Almighty God has for us , but only Formally , as Good and Evil , as sanctified and unsanctisied ; that is , either as they are blessed to be Instruments or means of vertue , or else are cursed , and so are Rises and occasions of vice ; or else of greater temporal Evils . Thus Solomon is understood . All come alike Materially , but not Formally . And there is the wisedom , that when the Events are the same , the Good and Evil are not . And thus it is . For none of those external things the Atheist calleth Goods or Evils , are in themselves intrinsecally so , but being in themselves indifferent , are only relatively Good or Evil ; so as they are either used or abused by those that have them ; and as they prove in the end . Mens Tables may become snares , and out of the Eater meat may come , and 't is to shew this , that God promiscuously bestows them . So Seneca . — Hoc est propositum Deo , quod sapienti viro , ostendere haec quae vulgus appetit , quae reformidat , nec bona esse , nec mala . Apparebunt autem bona esse , si illa non nisi bonis viris tribuerit , &c. Again . — Divitias nego bonum esse : nam si essent , bonos facerent . All Goodness , it consisteth in relation and convenience ; things are onely good , so far as sutable and proper , ( and ) those are Evil which are otherwise : what is one Mans meat , it is anothers poison ; and what is good in one circumstance is not alwayes so , but it is often very evil in another ; and what seemeth temporally Good , as also Evil , for the present , may in the End prove contrary ; and often doth ; we daily see 't . Quod videtur non est . Wherefore , if God denies his Children or Servants what the Atheist thinketh good for them , ( because it seemeth so ) or else inflicteth on them what the Atheist apprehendeth Evil ; he doth the former because he seeth , and he seeth furthest and clearest , that indeed it is not good ; and so he doth the latter , either to procure them greater Good , or for preventing greater Evil . Arrianus saw this . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this consideration justifieth God. For as a Father who corrects his child , but to mend him , or who refuses to him a knife , wherewith he seeth he will cut his Fingers ; or who abstructs a marriage that seemeth advantageous to his Son , which ( he foresees ) in the End will prove his Ruin ; He loses not the Reputation of a Good or Kind Father , but acquireth to it that of wise ; so also 't is with God , God is a Good Father , and if he afflict , it is ( if need be ) but to embetter and improve his Children ; or if he refuse them what they apprehend to be obliging , and Good , 't is because indeed it is not so ; it would be ruinous ( if he should grant it ) or detrimental at the least , to their eternal , or else their temporal State. They would lose in Goods of the mind , and in their Spiritual Comforts , what they gain in these of the body , or the like . Nor has he absolutely promis'd Health , or Riches , or Honour , or any one External thing , but all as far as they conferr ( to us ) [ no Good thing will he withhold ; ] and 't is Good he has not absolutely promis'd any : seeing as the case may be , they all may turn to hurt . There is a sore Evil which I have seen under the Sun , namely Riches kept for the Owners thereof to their hurt . And there is a time wherein one man ruleth over another to his own hurt . So Seneca . — Mala pro bonis petenti periculosum est assequi . SECT . 6. And here it ought to be remarked , that a great occasion of mistake in this matter , is the impertinent judgement , which is made of Good and Evil by Sense ; to reform which , we must consider that Sense is not the sole and proper Measure of them ; there is indeed a Sensitive , but this is but an Animal , an inferiour Good or Evil ; there is a Higher , a more exalted and Superiour , which is the Rational and Humane . It is the Rational Appetite , and not the Sensitive , that is the Measure of Good and Evil among men , that will not sink themselves to the Beasts . To man there are better Goods than the Sensitive , and worse Evils . These of Reason , are as much Superiour unto them of Sense , as men themselves to Beasts . Wherefore , he is no gainer , that gets but sensitive Good , by the losse of Rational . So Seneca . — Altum quiddam est Virtus , ex celsum , regale , invictum , infatigabile : voluptas humile , servile , imbecillum , caducum , cujus statio ac domicilium fornices & propinae sunt . — Quid mihi voluptatem nominas ? Hominis bonum quaero , non ventris , qui pecudibus ac beluis laxior est . And if a Father try his Son , or exercise his vertue : and refuse to gratifie him in a small and petty Boon , but to see how he will take it ; resolving if he take it well , to recompence him with a greater , what injury is done the Child ? or what unkindness can the Atheist find in the Father ? And this is the Case . For no Believer is a loser by his Crosses , seeing if he bear them well , his light afflictions , which are but for a moment , work out for him a far more exceeding and eternal weight of Glory . Now a Poet bringeth not his Heroe to his utmost Felicity , but in the conclusion , after he hath made him give a thousand proofs of his vertue , and hath made him pass a thousand difficulties . We must be at pains for heaven ; many shall seek , and shall not enter ; we must strive if we will enter . Heaven is taken by violence . Remember the Olympic Exercises . The Apostle alludes to them ; So run , as you may obtain . Strive lawfully , &c. SECT . 7. The Genesis of Man and Things , the best Apology for Providence , against the cavils of the Atheist ; and a great instance of Divine Benignity . The Atheists ( 1. ) Objection , That God did not fix and settle Adam in it , fully answered and exposed as irrational . ( 2. ) Objection , The Iniquity of God and Providence in concluding all men under misery , for the Sin of One : This removed and the righteousness of God asserted and vindicated . But what does most illustriously set off the Goodness and Benignity of God beyond exception , is this consideration , that Man was in his first Condition , made both Innocent and Happy ; placed by Divine Bounty in a Garden most delicious , and as free from all trouble , as he was from sin ; he had as many Servitours obsequious to his will , while he was so to God's , as there were Creatures ; nor had he any Cross Incounters or Displeasures then . And if he have occasion to complain now of any alteration made in it , ( as it cannot be denyed , but indeed he has ) it must be of himself , who if he be no longer Happy , it is because he is no longer Innocent , but having first revolted from his Maker , all the Creatures now revolt from him . The very ground is Cursed , and he is made to see his Folly and his Sin together , in the Punishment of it . But , from the beginning it was not so . Death and Curse came in by Sin. Cursed is the Ground for thy sake , in sorrow shalt thou eat , &c. Many Heathens saw this , That of Homer is Pertinent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which one well translates . O Dii quàm falsè mortales numina coeli Incusant , causasque sibi fontemque malorum E vobis pendere , putant , casusque nefandos : Sed nihil est , sua nam pereunt ob facta scelesti Ac praeter fatum cumulant sibi corde dolores . Hear Catullus . Sed postquam tellus scelere est imbuta nefando , Justitiamque omnes cupidâ de mente fugarunt — And Hesiod in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , describing the Golden Age , doth evidently represent the State of Man in Paradise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherein also the famous Ovid admirably imitates him ; and what other is his Story of Pandora , than an Allusion to the Fall of Man , which was occasion'd by a Woman . It may be Plato and Timaeus had regard to Genesis , when they asserted nothing mortal was immediately created ; for nothing was at first made so ; unless you will be subtil , and distinguish accurately , by affirming that the things created , were at first Mortalia , though they were not Moritura ; and be it so , yet Death came in by Sin , and so , it could not be before it ; which is as much as ( probably ) they meant , or we would have them to . But if they meant it not in that , it is as evident as Light it self , they did in Pr●-existence ; [ a Theory obtaining over all the World ] This being nothing but a Depravation of the History of Adams Fall and his Exilement on it out of Paradise . This is Plato his descent of Souls . Which whosoever shall peruse Hierocles his account thereof , a person that could well give it , must needs as soon acknowledge , as he shall consider . And in regard it is important to demonstrate this Truth , as well against a knot of Learned men , that understand it in the Letter , as for the present purpose , I shall here alledge Hierocles in his own terms , and at large , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Pregnant Testimony . Here 's a Fall , and of Man , and for Sin. Ate is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peccare . God made Man Upright , but he found out many inventions . This is Plato's Descent of Souls . But if God be infinitely Good and Pure , and Righteous , ( replies the Atheist ) how is it , that he did not settle Adam in his Innocence and Happiness ? What salvo hath he for his own Righteousness , who so unmercifully suffered man to slide from His ? Is he not an Accessory to the Crime , who ( when he could prevent ) permits it ? He that doth not hinder Murther , or other wickedness , when 't is in his Power so to do , is to be interpreted in all reason , to will it . God could have hinder'd Adam's . What say you therefore since he did not ? How can you call him good and charitable , that would not prevent such misery ? and how Righteous and Holy , that did permit such sin ? But seeing nothing gives but what it has it self , must not he be Holy , Pure , and Righteous , that Formed man so ? and he Good , that so abundantly accommodated man , and freely furnish't him with all conveniencies and Comforts ? Now God not onely most Benignly created Man in Innocence and Happiness , but obligingly conferr'd also to Establish him and fix him in it . He ordained him a Tree of Life [ and Adam might have eaten of it , if he would himself , as well as of the other of knowledge . ] Nor was it proper that he should do more toward it . It was not congruous and fit , he should determine arbitrary and spontaneous Agents , ( and let the Atheist Judge ) as he had done the Natural : nor agreeable that Man , an Agent ad utrum-libet , one that could deliberate and act on choice , that could freely and electively incline to both extreams , should be determin'd , as a Stone to one of them . It was fit elective Creatures should be left to their choice ; and so was Man. A Tree of Life , and a Tree of knowledge [ Life and Death ] were both before him , and he might take his choice . Verily , God is irrationally charged ( and let Arrianus in his Epictetus judge ) for not designing a perpetual happiness unto a Rational and knowing Creature , in a way that was not agreeable to Reason , as sure he must , if he had settled and established a willing , a free , an arbitrary , and elective Creature , in a State against his will , or without it . Nothing wanted but mans will , to make his happiness eternal . The Tree of Life was before him , and he might have eaten , and so have lived for ever , if he would , the very Angels themselves in Heaven were left to their choice ; and reason good sayes Hierocles . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — For if the great God should have restrained Adam phisically and forcibly , and not morally onely ( as he did ) and by a Law , from eating of the one Tree , or else should violently have compel'd him ( as now the Atheist doth require ) to pluck and eat of the other ; as he had not congruously treated Adam , in the Notion of a Free and Arbitrary Agent , so neither had he tryed what he would do of himself . Besides , there had not then been any need of Law , for as much as it had been impertinent , to interdict eating to one , that could not possibly eat ; and then if no Law , there had been no obedience neither , and consequently no Reward nor Punishment ; and if no Law , no Obedience , no Reward nor Punishment , then no Government neither , and then in vain had Adam , in the very constitution of his Nature , been a governable Creature , seeing ( if this had been ) he were never to be actually governed . Natural Agents are not ( properly ) governed , but Morall Ones , and Moral Agents must be governed Morally . Hear Arrianus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is God obliged in the Notion of Good or Righteous Governor , violently to restrain the Governed from all unrighteousness , or to promote their weal and Good violently ; that is not for a Governor ( as such ) to do ; and therefore that God did not , is not in derogation of his Purity or Goodness . A Governor restraineth Evil , and advanceth Good , not by tying mens hands , but by enacting good Laws ; by enforcing them with Menaces and Threats , and with Rewards and Compensations ; by executing penalties on those that break them , and by renumerating those that do not . And though a Subject be an Accessory to the Crime , and Evil which he doth not hinder , if he can , and be interpreted to will it , if he do not do his natural utmost to prevent it , because he is obliged by a Law to do so ; yet the Governour that maketh Law , [ he being under none , but that of Equity and Fitness , which is to rule by Law , and as a Governour ] is not accusable of Crimes , which he forbids and Punishes . He is a good Governour , that makes good Laws , and rules by them , and not by force . But grant it ( says the Atheist ) that it was Divine Bounty to create Adam in a state of Happiness , and no omission , not to establish him , and fix him in it ; but what equality in this , not to say what injurie , that when but One was in the Sin and guilt , he yet concludeth all men in the Punishment ; as if , because the Parents eat the sowr grapes , the Childrens teeth must be on edge . Euripides complaint is just here — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answer , There is no iniquity at all , in imputing unto all the sin of One , when you consider that that One was All ; and those All are One. Adam was the whole kind ; and All descendants from him , are but One Adam . Many members make but One whole . Mankind is a Tree , whose Root is Adam , all whose Children are but Branches , which deriving from him , and proceeding out of him , were at first in him , and so they all were ; and when he sinned , not one of them but was ; All were yet unborn , which must be minded . And what maketh this consideration of the greater moment , is another , that Eve herself came out of Adam ; so that Adam was intirely All ; All are come from Adam and Eve , and Eve herself from Adam . Had there been Non Adamites , or Non intire Descendants from Adam , such as Jesus Christ , who was begotten of the Holy Spirit , it had not seemed reasonable , that the Sin of Adam , should be imputed to them . But seeing Mankind is an Extended Adam , and as it were , but one suppositum ; and Actions are of supposites ; though it were but He , the Root that sinned ( actually ) the Guilt is yet imputed to the Branches , which were in him ; it not being thought unreasonable , that he which stealeth , or else Assassinates but with his hand , should yet be hanged for it by the Neck . All are concluded with him , being All included in him . And therefore Adams fall , is call'd the Fall of Man. This is a Scriptural ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so agreeable to Reason that the Light of Nature shews it ; for ( beside the use of Men , wherein the whole blood is looked on as tainted , if but the Father be a Traytour , and wherein nothing is more common , than for Parents to covenant for Children , &c. ) Plutarch speaketh home . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again , if Adam had not lapsed , then all Descendants from him had been possessed of the Happiness which be enjoyed , and so had stood with him , and the Atheist holds not that unreasonable ; and if it be not so , that he should stand , it cannot be so , he should fall for his Children ; since it is but reason , that , if Children may be benefited and advantag'd by their Parents , they may be also disadvantag'd and disserv'd in them . Qui sentit commodum , sentiet incommodum . Plutarch thought so . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Finally though all have Sinn'd in Adam , and so have Misery and Punishment entail'd upon them , yet that misery and Punishment is not so great , but that there is a greater mixture of Clemency and Mercy in it ; the Life is left them with entailment of calamity upon it , is yet such as they are loath to part with ; and they are favoured in it , with opportunities of making their condition better than at first it was , by playing an after Game , Thus the Fall is made to be good for them , since they have a rise to get by it : and hear Plutarch . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SECT . 8. Divine Benignity and Goodness illustrated in his relieving Acts of Grace . Man gets by the Fall. Why his First State , though Good , was not best . Well then God is Good ; yes so infinitely Good and Bountiful , that , though man had miserably bankrupt , and fool'd all he had away ; yet has he of his own alone immense Goodness and Charity , so stupendiously repaired him again , with such a new Stock in Jesus Christ , that if he be not infinitely wanting to himself , as well as to his Master , he may be made for ever by his breaking . God so [ so ] loved the world , that he gave his only begotten Son , that whosoever believed in him should not perish , but have everlasting life , Everlasting Life . Thus , Humane condition , it is capable of being better'd by the Fall , it being in the kind of Man by Grace , as 't is in other kinds by Nature , he riseth by his Fall ; the Corn is not quickened nor multiplied , except it die ; Man was not to be quickened by the Lord from Heaven , nor advanced from a natural into a better State of Spiritual , and Immortal Life , but after he was Spiritually dead . You who were dead in trespasses and sins , hath he quickened . The Natural condition of the Man was Good in Paradise , and as good as that could be , but his Spiritual is better , and it was agreable unto the Law and Method of Nature , that what was good should precede , and what was better follow after ; it being Nature's order , to proceed from things lesse Perfect , unto things more so . For in the Genesis of things ( if you consult it ) it was first Evening , then Morning ; first Darkness , then Light ; first the Naturals were made , then the Vegetables ; first the Animals , then the Rationals ; and 't is to this that our Apostle alludes ; The first man Adam was made a living Soul , the last Adam was made a quickning Spirit . Howbeit that was not first which is Spiritual : but that which is natural , and afterward that which is Spiritual . The first man is of the earth Earthy . The second Man is the Lord from Heaven . Thus is Man's Condition better'd , in that now , Divine Grace is brought by Jesus Christ. SECT . 9. The Atheists Objection of impossible conditions , and of Reprobation destroyed , Gods Universal love evinced , Election , and Reprobation explained . Reprobation in a comparative sense vindicated . The Terms of Grace , Practicable . Humane Impotency Moral , not Physical . Yes ( sayes the Atheist ) so it lookes ; for if he do extend his Grace ( as he is said ) to men , it is on Terms , so insupportable and hard , that they cannot possibly perform them ; as if impossible conditions did not nullifie his grants , and make his Promises Denials ; but that it were in his Law , as Lawers tells us it is in ours , wherein a Promise on Impossible Conditions , does immediately invest in Right . What Grace is this to look for tales of Bricks , without affording Straw ? He bids us come inded ( but when be knows we cannot ) and then he tels us , we shall have . And is not this a great Evincement of Benignity , and love to Mankind , is it not ? that he hath made the greatest part thereof to damne it ? what means Reprobation else ? A most malicious imputation this ! For as Plutarch . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God has not made a man to damn him ; he hath an universal ( though not an equal Love ) for all the Kind : and has given ample demonstrations of it in his Son : who assumed not the Person , but the Nature ; He so loved the world , that he gave his only begotten Son , &c. God sent not his Son into the world to condemn the world , but that the world through him might be saved . What Evidences are there of his Pleasure ( let me see but one of it ) that the wicked die ? when there are so many of his will ( that ) he should return from his wicked wayes , and live ! Doth he not invite all ? Doth he not beseech , and call all ? [ Ho every one that thirsteth , &c. ] Doth he not afford sufficient means , and send his Ministers and Word to All ? Is there not an universal Act of Amnesty , without a Man excepted , so he will come in ? yes verily the Apostles were obliged to go to all the world , and preach the Gospel to every Creature . And that very Reprobation , which is so great a scandal and offence unto the Atheist , onely because he has no right understanding and resentment of it , what is it but a lesser love ? It may not be interpreted in a positive and simple sence , but onely in a comparative , as not impor●ing a simple Aversation or Hatred , but a lesse intense love . So that as they are called Chosen or Elect , whom he especially favours , so these are Reprobate or hated , whom he doth only generally love , but doth not specially favour . It was thus he Reprobated Esau , or hated him before his doing Good or Evil , not in a positive and simple , but in a comparative sense ; he loved him not in that degree he loved Jacob , with that especial and distinguishing love . And so comparatively he is said to hate him ; just as Jesus Christ affirmeth them to hate Father and Mother . who love them eminently lesse then him , So Scriptural a Notion this is of Hatred . Now to apply it ; What if God , who has a general and common love to all ( which he hath evinced in a thousand wayes , by his creating , his conserving , his providing for them in the present life , and by capacitating of them for a better end ) have yet so special and distinguishing an one for others , that in respect thereof the former is as none ? Is he the less Good , or less Benigne , because he is so much so ? or must it be interpreted a want of Goodness or Benignity to some , because he is abundant in it to others ? as if it were not Righteous for the Great God to have his Favourites , when yet it is allowed and approved in men to have them . God doth but generally love some , to shew his Power ; and he specially doth favour others , to shew his Rich Grace . Had he loved all a like , it would not look of Grace to any . Grace is Favour , and Favour is particular , and distinguishing . Nor had he shew'n his power , if he had not passed some by , when he obliged others with Favours . So infinitely Good is God ; that the veryest Reprobate in all the world , has no occasion of a just complant against him ; He is as good as Soveraign , and to manifest himself so , he has in all Transactions so admirably temper'd Love and Power , that if he is Soveraignly Gratious in some of them , He is in others as Benignly Soveraign : though he Favours some and not others , and that because he will , yet he has an universal love and general kindness for them all . Those that are not Favourites are yet consider'd as his Subjects , he willeth their Repentance , and as a Governour endeavours it ; for though he use his Power and Dominion , that he might shew his indignation against Sin , as well as his aversion , yet it onely is on such he has first endured with much long suffering , who by aggravated guilt , have merited destruction , and so have fitted and prepared themselves for it , and now , is God Evil or Unrighteous ? if you state it thus ; and so Scripture states it , keep to these Termes , and Reprobation is defensible . Nor is God a hard Master ; he requireth not impossibilities , or Tales of Brick without Straw ; for , though he might consider man in great Justice , not as he hath made himself , but as he was made at first , and so agreably expect from him according to the Stock , which then was given him ; yet He hath condescended to compound , and by an Act of Grace , as infinite as is himself , has offered bankrupt Adam New Termes , and such as are agreable unto him now in this Condition , and feasible . I say now , for otherwise indeed Impossible Conditions ( as Logicians tell us ) were refusals ; or if , as many say , the Terms offered unto Man , were bottomed on Aestimates that are not , and on consideration of a Stock at first given , but which is no longer , they were not gracious and relieving , and consequently could not be intended to oblige Man anew , since his contracted inability ; but to upbraid him and reproach him with it . ) No , God requires nothing of a Man [ not in the Covenant of Grace ] but what substantially is natural ; and let the Athiest or any other otherwise perswaded , instance but in one required Act to the contrary ; to believe , to repent , to love , &c. Are Acts substantially within the compass of the Humane Nature , and which one exercises every day ; He believeth some reports , and he Repenteth some Follies , he loves his Friend , &c. and God obliges him but to Believe and Credit him , to repent of Follies practised against him , and to affect and love him , as his Friend and Benefactor , the Acts substantially are the same , though the determinations of the Acts are not , their Moral Principles and Objects differ . And , that Inability , or Impotency of humane will , which occasions so great a noise and murmur , is not to be understood as if there were not in it Natural Liberty ; the Will of Man Essentially is free , and Lady of her own actions , and its adaequate and proper object , Good ; It is not Natural but Moral impotence , an inability in the Will of willing Spiritual Good , through a prepossession of it , with such resistent Habits , with Love of the World , and with Lust , as being enmity to God , and all Divine Good , do so powerfully chain her unto one extream , that she is not capable as long as she is under them , of inclining to the other . An irregenerate and unconverted man , he has the Faculty of willing , though not the exercise . [ Voluntatem habet , non velle . ] As one may have the Visive Power in the dark , though he cannot see , but in the Light. Potentiam habet , sed non Posse , and the Faculty of willing , Man hath , because he has the Faculty of Nilling . [ & Ejus est velle cujus est nolle . ] Boetius proves it . Animadverto inquit , idque uti tu dicis it a esse consentio . Sed in hac haerentium sibi serie causarum , estne ulla nostri arbitrii libertas , an ipsos quoque humanorum motus animorum fatalis catena constringit . Phi. est inquit , neque enim fuerit ulla rationalis natura quin eidem libertas adsit arbitrii , &c. So that its impotency is but vitious and habitual , such an One as in Truants , that say they cannot learn , or in Prejudiced Persons , that say they cannot love , and indeed but very hardly can , as long as they are so ; both which experience in themselves , something rising and reluctant at the thoughts of Love and Learning ; and so do wicked Men , who all are Truants and Prejudiced with the Love of the World , and of Lust , they have Reluctancies arising in them , at the thoughts of God , and of all true Goodness . Intus exhistens prohibet alienum . You must cure their prejudices to convert them . SECT . 10. The Atheists Reply of Termes still impossible , though but morally so , remov'd . Man's Power , but by Gods Grace , explicated , asserted . The cures of the wither'd Arm , and of the Impotent man at Bethesda , Emblematical . Their Application . Well , But call it Moral or Habituall impotency ( saith the Atheist ) and render it as culpable and faulty as you can , yet , seeing it is such as Grace did find him in , it reflects as ill on that , if it be invincible and obstinate , as if it were a Physical and Simple one , what Grace is in the Terms , which neither do consider , nor relieve necessities ; which oblige a man to things impossible unto him ; and which exact a Victory and Conquest over prejudices that are inveterate , and Raigning , and that 't is known , a man himself can never overcome , or vanquish ? We are asserted dead in Trespasses and Sins ; that we can do nothing of our selves : the natural Man discerneth not the things of God ; neither indeed can he , &c. Then hear again , O Atheist , and admire , and never open more against Divine Goodness , which is much above the contradiction of the Wicked , as the Heavens themselves above the Earth ; and herein see it , that in the Covenant of Grace , the Great God requireth nothing of a Man , but what he offers him his Help for , [ in me is thy Help ] which he conferreth on him in the way of Duty and Dependance . So that nothing is exacted as a Term , but what a man is able and sufficient to perform , not from any Power in himself , but by the help of God , who , by way of caution , ( for the greater security of it ) now keeps the whole Stock , intirely and solely in his own hand , seeing Man hath bankrupt once already with it , when it was in his , and it is his Goodness to keep it for us . Now every Man can do with God's help , what every Saint doth do ; Nothing without it , All with it . Not that we are sufficient of our selves to do any thing , as of our selves . A Sufficiency there is , but not of our selves ; our Sufficiency is of God , 't is not in him that willeth , that he willeth ; nor in him that runneth , that he runneth ; but in God that sheweth mercy , who giveth both to will and to do of his own good pleasure . Man can do nothing of himself , that no Flesh might glory ; but with God's Help , he can do every thing , that he that glorieth , might Glory in the Lord. And men may have God's help , if they will ; it is but ask , and have . But God must help , and therefore sayes Pythagoras . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — And Hierocles on him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Plutarch . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God will help if Men will try . So Aeschylus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Concernment and Transaction of Almighty God with men is admirably represented in the Method of Jesus Christ used when he cur'd the Impotent and Lame ; For Instance , when he cur'd the wither'd hand ; which he did , by bidding him that had it , stretch it out : and so that other impotent and maimed man , at Bethesda , who could hardly stir his hand or foot ; by bidding him take up his bed and walk . One would have thought he had but mocked , to bid the wither'd arm be extended , or the Impotent to take his bed and walk ; to bid them go that had no legs ; but they believed him to be serious , and that he was able to enable them , and therefore tryed and in trying found ability come in . And so it is with us , we are unable in our selves for all the duties he obliges to , we are bid to stretch our wither'd arms out , to believe , to love , to obey him spiritually , and ( as it were ) to take up our beds and walk , when we are impotent and lame ; but yet on such a trying he enables us ; vertue comes in with our obedience , if we believe . It is not means but Gods blessing . And your Indeavours are to be in Gods name , and not in your own . Many have indeavour'd in their own strength , and fal'n short ; you must try in Gods , and so you can do every thing . You say you cannot come , when God obliges you ; but pray try . Can't you pray , can't you hear ( the Word ) can't you read ? &c. Try in Gods Name . Do what you can . If men will not try , when God saith he 'l help ; 't is of perverseness , and not of impotence , that they do not come . Love offers help to all , but Grace gives help to some . All may have it if they will , but some shall will to have it . If any be lost 't is of their own Wills , but if any be sav'd , 't is long of God's . God is willing indeed ( as General Rector ) ( that all should be saved , but he doth not will , or decree ( as a special Father ) that all shall be saved . SECT . 11. A foolish Objection from the immaturity , and imperfection of the Divine Life here proposed , and the Vanity of it detected . But may the Atheist say , what need so much adoe then , for man to pray , and hear , and read , and meditate , and try , if God do all ? And why is the Life of God in men so long imperfect , when if he were good , he would , and , if he would , he could at once immediately accomplish it ? why doth he let them creep , whom he could make to flie , and so defer that utmost happiness and perfection , which he is said to ordain them to , when , if he would , he might as soon possesse them of it , as design it . I answer , There are means as well as ends , and wisdome lies in suting them ; the Atheist might as well require , that every thing in Nature should immediately , without an orderly progression and advancemen , arrive unto perfection , that there should immediately be Trees , without seeds ▪ and growing , and those immediately should bear fruit , without blossoming before ; as what he doth . For , as it is in other kindes , so it is in Mankind , both as to his Naturals and Morals , he must orderly advance , and grow in use of means , from an imperfect , immature , unripe estate unto a perfect , and mature . The Newman hath Ages , as the Natural . God is uniform in his workes : Grace hath its orderly advancements and Progressions , as well as Nature . We must Grow in Grace , toward the measure of the Stature , as we do in Nature . We are born Infants and not Men. SECT . 12. A brief transition toward , a Conclusion on this Head. The excellency of Divine Goodness ; it maketh God most lovely , and is the Ground of all Devotion . Thus ( as I was capable ) I have explained and asserted the Divine Bonity , and also the Bounty , and Beneficence of God , which is , his most ( 1. ) illustrious Attribute , and that which maketh him most Dear , most amiable , and most desireable to men , and which is the ( 2. ) ligament and Bond of all Devotion to him . For so Cicero . — ( 1. ) Ipse Jupiter , id est juvans pater , quem conversis casibus appellamus a juvando Jovem , à poetis pater divumque hominumque dicitur , a majoribus autem nostris , optimus maximus , & quidem ante optimus id est , beneficentissimus , quam maximus : quia majus est , certeque gratius prodesse omnibus , quam opes magnas habere , &c. — Quid est melius , aut quid praestantius bonitate & beneficentia ? quâ cum carere deum vultis , neminem deo , nec deum , nec hominem carum , neminem ab eo amari , neminem diligi vultis . — ( 2. ) Quae porro pietas ei debetur , a quo nihil acceperis ? aut quid omnino , cujus nullum meritum sit , ei deberi potest ? Est enim pietas , justitia adversum deos : cum quibus quid potest nobis esse juris , cum homini nulla cum deo sit communitas ? sanctitas autem est scientia colendorum deorum : qui quamobrem colendi sint , non intelligo , nullo nec accepto ab iis , nec sperato bono . And there is nothing can administer to Men , in all their fluctuations and perplexities , a greater Consolation , than this consideration , that the World hath a Governour , and him a good one ; that the Ship is not without a Pilot , nor nor the House without a Master ; but that every thing is order'd as well by infinite , and carefull , and supream Goodness , as by most excellent wisdome . So Arrianus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Seneca . — Ideo fortiter omne ferendum est : quia non , ut put amus , incidunt cuncta , sed veniunt , Olim constitutum est , quid gaudeas , quid fle●s , &c. 'T is Decreed . SECT . 13. First Corollarary . Nothing so indecent , and unbecoming for men , nor so dishonourable to God , as superstitious Fears and Scruples . Several considerations to evince it . And being so . ( 1. ) There is nothing more undecent and unbecoming for men , nor more dishonourable , as well as more ungrateful to Divine Goodness , than superstitious Scruples , Fars , Distrusts , and Apprehensions of God ; as if he were a Mean and Low Being , whom insignificant and little things could either irritate or please : as if he did not know , or not consider , that we are but flesh ; but that he weighed us in a Ballance , as by grains and scruples ; or that he were inexorable , hard , and rigid . In a word , as if He were not an infinitely excellent perfect Being ; [ the Best ] but had a Composition in his Temper , of somewhat Little , Small , Evil , and Weak . No , God looketh to the Heart , and so thou be sincere , it is enough . [ But don't mistake Sincerity . ] He accepteth not according to what a Man hath not , but according to what he hath . Mind the great Duties , and Perfections of the Humane Life , and of the Divine ; and know assuredly , that God will wink at unavoidable infirmities , in thy discharging of them . Take heed of Diffidence , and Slavish Feares ; and know it more obliging to the Great God to Love him cordially , than to Fear him servilely , for it is Love , and not Fear , that hath the honour to fulfil the whole Law ; and let the Scrupulous consider it . Once , a Melancholly , Scrupulous , Unchearful , and Fearful , it is a Miserable and Forlorn Life . . So Plutarch . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and , it also is a thing that makes a Christian as utterly unlike to Jesus Christ , as any thing can be ; He , came eating and drinking , in a complacent and chearful fashion , and not as John the Baptist , with a hair Coat and Leathern Girdle . And it is utterly improper to the Gospel State , in which he is , He is not under the Law , but under Grace : Jesus Christ is come on purpose , to bring Life , and Immortality to Light ; to let him understand the infinite , and inexpressible Good will of God the Father ; and to acquaint him with those eternal motions in the Heart of God in his Favour , that God is willing to adopt him . And this good News should make him to rejoyce . A little should not cloud his joyes . The Apostle bids us rejoyce , and again rejoyce , that we may perform Duties chearfully . God loves a cherful Giver . So Porphyrie . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believe it all our Melancholly , Fear , and Apprehension , saving onely so much of it , as is constitutional , proceedeth from our ignorance of God , and of the Gospel liberty we are redeemed into , that we don't consider ( and perhaps distemper will not let us ) that we have not now receiv'd the Spirit of Bondage [ that Spirit of the Law ] again to Fear , but the Spirit of adoption , [ that Evangelical and Gospel Spirit ] by which we invocate one God as our Father . For we are not come unto the Mount that might be touched , and that burned with Fire , nor unto blackness , and darkness , and tempest . And the sound of a Trumpet , and the voice of words , which voice they that heard , intreated , that the Word should not be spoken to them any more . ( For they could not indure that which was commanded : and if so much as a Beast touch the Mountain , it shall be stoned , or thrust through with a dart . And so terrible was the sight , that Moses said I exceedingly fear and quake . ) But we are come to Mount Sion , and unto the City of the Living God , the heavenly Jerusalem , and to an innumerable company of Angels . To the General Assembly and Church of the First born , which are written in Heaven , and to God the Judge of all , and to the Spirits of Just men made perfect , and to Jesus the Mediatour of the New Covenant , and to the blood of Sprinckling , that speaketh better things than that of Abel . But this is not said to encourage any in their insolent Affronts , or Provocations of God. Shall Sin abound because Grace hath abounded ? God forbid . The Goodness , Patience , Long-suffering , and Forbearance of Almighty God , where there is any Ingenuity , to take a right Impression , and Resentment of it , Leadeth to Repentance . Such as take incouragement ( for none is given them ) to do evil , because they know that God is good , have reason to consider , that there is Mercy with him , but not that he may be presumed on , but Feared . That he is Maximus as well as Optimus ; That he is Judge of all the Earth , and will as surely right himself as others ; that he wanteth not Ability , if once he have the will to A●enge . And finally that Despised Bonity and Patience , will at last convert to Fury . SECT . 14. Second Corolary . Nothing so Decent and becoming for Men , nor so obliging to God , as Confidence in him , as adoring and glorifying of him . To glorifie God what . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Psalm 150. What it imports . Wherefore ( 2. ) It is most Decent and becoming for Men , who are obliged of God , and know him to be God , to acknowledge it in Prayer to him , in dependance on him , in confidence in him , and in Praises of him . For to Believe , Pray , and Trust , it is the Work of Earth ; and to Admire , Adore , and Praise , it is the work of Heaven , but to be begun on Earth ; 'T is all the Retribution that Almighty God requires , that he be blessed for his blessings , which he then is , when we return with his blessings , and really ( as well as verbally ) acknowledge them unto him , that they are effects of his alone Bounty , that all derive from him , and that he is the Origen and source of all . Bonus Deus had a Temple among the Megalopolitans . We must Pray , and Praise . Praise is comely . So Porphyrie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Pythagoras in Iamblicus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this shall every one , that is Godly Pray . So also Pythagoras in Iamblicus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it ought to be remembred , that he that Praiseth , glorifieth God , more than he that Prayeth , for as much as he that prayeth , but hopeth that he will be Good , but he that praiseth doth acknowledge ( that ) He is so ; and therefore , we ought not to be more in application and address to God , by way of Supplication and Petition , than of Acknowledgement and Praise ; which yet , as gross a Piece of Inequality as 't is , we all are subject to ▪ who are very often infinitely more concerned , and zealous in our Prayers , than in our giving of thanks . It is because , our Prayers are for our selves , but giving thanks is to God. We have the Psalmist for a great . Example of our Duty ; how many Psalms has he composed all of Praise ? the 145. 146. 147. 148. 149. and in fine , 150. are all Laudatory . Praise ye the Lord. Praise God in his Sanctuary , Praise him in the Firmament of his Power . Praise him for his mighty Acts : Praise him according to his Excellent Greatness . Praise him with the sound of the Trumpet , &c. And let every thing that hath breath , praise the Lord. Every thing that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word affirmed of the Rabbines , and some others out of them , to be only used for the understanding , and superiour part of Man , and so to be distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that also signifies the sensitive and lower . But it is a Groundless apprehension , and the present text evinces it so . For as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwhere is put for Wind , so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here , let every thing that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as every thing , that hath wind , Every windy and Pneumatical instrument ; for it were Instruments he had invoked ; the Trumpet , the Psaltery , the Harp , the Timbrel , the Stringed Instruments and Organs ; and let every windy and Pneumatical instrument , [ perhaps every Musical , whether Pneumatic or Pulsatic ] let it praise the Lord ; and praise ye the Lord. An Apostrophe to the Church , q. d. O Saints praise ye the Lord. And to what I would oblige others , that I desire my self ; namely , to admire and adore the Providence and Bounty of the Great God , and withal implore his Favour , Assistance , and Protection : Which I shall , in Terms which Boetius prompts me with . O qui perpetuâ mundum ratione gubernas , Terrarum Coelique sator , qui tempus ab aevo Ire jubes , stabilisque manens , das cuncta moveri Quem non externae pepulerunt fingere causae Materiae fluitantis opus , verum insita summi Forma boni , Livore carens , tu cuncta superno Ducis ab exemplo , pulchrum pulcherrimus ipse Mundum mente gerens , similisque ab imagine formans , Perfectas jubeas perfectum absolvere partes . Tu numeris elementa ligas , ut frigida flammis , 〈…〉 Liquidis , ne purior ignis 〈◊〉 aut mersas deducant pondera terras . Tu triplicis mediam naturae cuncta moventem Connectens animam , per consona membra resolvis . Quae , cum secta duos motum glomeravit in orhes , In semet reditura meat , mentemq , profundam Circuit & simili convertit imagine coelum . Tu causis animas paribus , vitasq , minores Provehis , & levibus sublimes curribus aptans , In coelum terramque seres , quas lege benigna Ad te conversas reduci facis igne reverti . Da Pater , augustum menti conscendere sedem ; Da fontem Lustrare bonis ; da luce repertâ , In te conspicuos animi defigere visus . Disjice ●errenae nebulas & pondera molis , Atque tuo splendore mica ; tu namque serenum , Tu requies tranquilla piis , te cernere finis , Principium , Vector , Dux , semita , terminus idem , CHAP. III. SECT . 1. Divine Finality what . Acknowledged by Orpheus , all the Ancients , and Boetius . Evinced from Divine bounty , and universal Efficiency . How all things are for God. His Glory internal and external . How God is glorified . ANd so much for Divine Benignity , that glorious Attribute of God ; the first Result of his Transcendent Goodness . There is another , that obliges us a little to consider it , and that is his Finality , that , whereby he is Omega , or the ultimate and furthest end of all things ; so as that they are ultimately for him , as he is for himself . He is the last , for whom are all ; and so himself is for no other ; for if he were , he were not last . Thus Orpheus , or if as Aristotle tells us , there was never such a Poet ; let it be as those Disciples of Pythagoras affirm , one Cercops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the Antients . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Boetius also . — Sed dic mihi , meministine quis sit rerum finis , quove totius natura tendat intentio . Boet. Audieram inquam , sed memoriam maeror hebetavit . Phi : At quî scis unde cunct a processerunt . Boeti . Novi inquam Deumque esse Mundi . Phi. Et quî fieri potest ut Principio cognito , quis sit rerum Finis ignores . For if he be the best Being , as has already been evinc'd , it evidently follows , that be is the last End , in as much as Good and End , for all their formal Notions and Idea's be distinct , are yet convertible with one another . The Chiefest Good is All-sufficient , and of an universal comprehension , and capacity , containing in it all Good ; and he must needs be the End of all , that containeth in himself the Good of all . It might be also argued , and perhaps with greater evidence and perspicuity , as Boetius , and the Scriptures do , from his first and universal Agency ; for he that is the First efficient , must needs be the last End ; Being is a Circle , wherein it is impossible , but that the Alpha is Omega , and that the Point beginning All , is the End of it . The Lord hath made all things for himself . And , if he be the End of all things , seeing that an End is that , for which a thing is , and so the End of all , is that for which all others are ; it followes , that they all are for God [ so our Apostle , to him are all things ] or , as the Holy Scriptures also happily expresse it ( they all ) are for the Glory of God. But to prevent misapprehensions , it ought to be consider'd , that Divine Glory is either internal or external Glory . His Internal , it is his Essential Glory , that in respect of which the Great Apostle calls him the Glory , and Peter the excellent Glory ; and is as inseparably inherent to him , as is that which doth compose the Sun , to it . To which it is in this resembled , that 't is as inaccessable and dazling to the mind , as this , to the Eye ; and utterly uncapable of all Addition , as well as all Diminution . This is the Finis cui . But this is not the End of acquisition , or as the Metaphysics stile it , the Finis cujus ; it is not this , but his external Glory , that all things else are lastly for . And his external Glory ( as it were the shining of the Sun ( is nothing but the Manifestation of Divine Perfections and Attributes ( which as Aristotle intimates are all Glories ) in his Operations and Effects , in respect of which , when they are seen , admir'd , acknowledg'd , and ascrib'd to Him ; He is affirmed to be Glorified , or to have Glory given him : and this properly . For so Cicero . — Est enim Gloria solida quaedam res & expressa , non adumbrata , &c. Indeed God is said to be Glorified , or to have Glory given him , either Passively and Objectively , or else Actively and Formally . The Heavens above , the Sun , and Moon , and Stars , and also the Earth below , the Minerals and Plants , and mere Animals , things that comprehend not the Divine Perfections , but as objects onely represent and shew them , do by interpretation give him Glory or Glorifie him in the first sense ; but Man himself , in taking Rise from these to do so , doth perform it in the second . But properly , God is Glorious in the former ; but Glorified , by the latter . The Invisible things of God , are clearly seen in the things that are made , &c. There 's the One. How Excellent is thy Name in all the Earth , there is the other . Other Beings are designed to Exhibit and Express Divine Glory , but Man is made to view it , and acknowledge it . All thy Workes praise thee , but , thy Saints bless thee . So Arrianus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Seneca . — Nisi ad haec admitterer , non fuerat operae praetium nasci . SECT . 2. A Capitulation of the things to be discoursed . ( 1. ) Man not an ultimate End , evinced . 1. From his dependency in Being , and 2. From his Faculties . That he is a mediate End conceded , and argued from the authority of the Stoicks , of Aristotle , and of Cicero , and by Reason , from the Essential Notion of the world , and the Doctrine of Signatures , But to be more particular , ( as this Subject of Divine Finality , which is of great importance , and concernment , doth engage us ) I shall endeavour to evince distinctly . ( 1. ) That Man is not his own End. ( 2. ) That another , One above in Heaven , and the Origen and Source of all , is it . And then ( 3. ) That the infinite Transceudency of God , or his highest Exaltation , and Supremacy , is the ground of his Finality ; which effected , I shall shut up this Discourse in two or three Corollaries . And first , That Man is not his own End , is evident ; For as much as He is from another : The Son is from the Father , and he from his , and so along unto the first , who being of the same kind , is as dependent as the second ; so first , and second , and every one , is from another , and he is for another , and not himself , that is dependent ; and is not from himself , but from another . But if this first evincement , seem too Metaphysical and Delicate , there is a second , from the Humane Faculties and Powers , which is more Harmonious , and convincing . It is that Man himself is constituted for address to Good without him , that he is a willing and affective Creature ; that is , that he hath Will and Affections , which inclining him to Things without , transport him . Now it cannot be imagined , that he should be his own End , who is connaturally carried out to Good beyond himself ; it being utterly impossible , that that should be a Terminative , Central Being , which hath Pondus in it , and doth gravitate and weigh . That is off the Center which inclines and gravitates . Now the Will is Pondus animae , and Love is Exstatical . Man is not his own end , because he is not his own Good. He is an Appetent , and inclining Being ; and therefore his Good is all without him , because his Love , and his Desire export him . I confess indeed He is the visible End of all inferiour Beings . For though I know Velleius , [ He in Cicero ] Carneades , and many others , do smartly argue on the contrary ; yet I also know , he is acknowledg'd so by Aristotle , by most other great Philosophers , and generally , all the Stoicks , as we are told by Cicero — Sunt autem alii Philosophi , & hi qūidem magni atque nobiles , qui deorum mente , atque ratione omnem mundum administrari & regi censeant : neque vero id solum , sed etiam ab iisdem vitae hominum consuli , & provideri . Nam & fruges & reliqua , quae terra pariat , & tempestates , ac temporum varietates , coelique mutationes , quibus omnia quae terra gignat , maturata pubescant a diis immortalibus tribui generi humano putant : multaque quae dicentur in his libris , colligunt quae talia sunt , ut ea ipsa dii immortales ad usum hominum fabricati paene videantur . Contra quos Carneades , &c. And — An haec , ut ferè dicitis , hominum causa , a deo constituta sunt ? &c. And , beside the first of Genesis wherein we have the Charter of Dominion ; and the second , wherein Adam in sign of his Propriety , and Right over them , imposeth Names and Titles on the Creatures ; there are two Considerations , which abundantly confirm it . First , The World , it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the Beauty , Order , Relations , and Proportions in it , but for which it were a Chaos , a Tohu B●hu , not a World ; and these in being Adaequate and proper Objects of the Rational and Humane Nature , do evidently shew , that it was made for this . It is the Order , Relations , and Proportions in the World , that makes it ; and these are onely for the understanding , which alone discernes them ; as Colours are for the sight , and Sounds are for the hearing , and Odours are for the smelling , &c. There is nothing in the World , but there is a Faculty in Man to reach it ; and Objects are for Faculties . And there are Entertainments in every Being in the World , which are not so to any other but Man ; and therefore , were not made for any other , but for him . Every thing hath its Beauty , its Order , and its Relation to others , which only Man discerneth . And Cicero noted it . — Nec verò illa parva vis naturae est , rationisque quod unum hoc animal sentit quid sit Ordo , quid deceat , in factis dictisque quis sit modus . Itaque eorum ipsorum , quae aspectu sentiuntur , nullum aliud animal pulchritudinem , venustatem , convenientiam partium sentit . And secondly , The Theory of Signatures , which are but so many Hieroglyphicks , or sacred Characters , and Notes on things , to intimate their Natures , and Uses , is another proof of it . For seeing there are such impressions made on things by Nature , whereof he cannot doubt , that hath attentively consider'd her , and that they are intelligible unto Man , and unto none beside , it cannot be , but that they were intended and alone intended for him . How eminent a Signature is on the Lujula , or Wood-sorrel ? it exactly represents the Heart , and is Cardiacal , or proper for it . The Perforations of Hypericon , import its uses . And not to mention the Aetites , the Speckled Jasper , and other Stones ; there are remarkable Resemblances on Pulmonaria maculosa , or the Sage of Jerusalem ? on the Lesser Celondine ; on the Dragons ; on the common Pimpinel , and on all the Orchiss , &c. And there are Agreable Effects performed by them . Such as are curious may consult Crollius , and other learned Writers . SECT . 3. One above , who is demonstrated the Maker of Man , and other things , is also evinced his End. ( 1. ) From Congruity . ( 2. ) The limitation of inferiours in their services of Man , and ( 3. ) from the Harmony of the World. But Man though he be the visible and immediate End of all things in the World , yet , not being the Author or Original of any in it , He is obliged to asend to One above himself , Who having made those other things , and also so design'd them for Man , as that he cannot but confess he could not do it for himself , is to be acknowledged as much Superiour and above him in Efficiency and Power , as in Beneficence and Bounty . And this is the second thing I promised to evince . For those other things are evidently , for the use and ends of Man , they are so apt and fit to them ; and consequently being for an End , it cannot be , but they must have an Efficient . [ Whatsoever is for somewhat , also is from somewhat ] and it cannot be from Man ( that ) they should be , who is so indigent to live upon them ; it being unimaginable , how a thing should be from him , who cannot be himself without it . Now Man subsists on the Elements , and on Elementary concretes . It remaineth then , there is another Being they are from , which is infinitely much above the Humane ; of which it is as well the Origen and Source , as of those other . For seeing it is utterly impossible , that Man himself should be unmade , who cannot possibly subsist , or be without the things made : 'T is most agreable that he should have the making of him , who hath the making of the things on which he lives . I say , 't is most rational , that he should make Man , if he be made ( as he is proved to be ) who , by providing for him , conserves him . Thus other things and Man himself , lead us up to one above Man. Now , admitting that Man hath such an Authour of his Being , as is infinitely much above him , ( for he made him ) and hath bountifully made all others , to accommodate and serve him ; how can it be imagined , but that he is for this ? For 't is not to be thought , that God , who had so great considerations for another , should incuriously neglect himself , but that rather , seeing he hath made so many things for Man's Ends , he made Man , and all things else for his own , and in constituting Man a kind of God to them , and so capacitating of him to receive Duties , did but agreably instruct him in those other , which he is to pay . For what he looketh for , from those beneath him , why should he refuse to one so much above him , who made him for himself . And that he hath done so , the Humane Faculties do further shew , For as much as Man hath both a mind and Understanding capable of apprehending God , and of conversing with him , and a will also as capable of weighing and inclining to him ; and what other demonstration can a Man expect in Nature , of his being formed to maintain an intercourse with God , to glorifie him in the World , and to recognize him as the first Efficient , and the last End , as Allmighty , and All-Good , and by doing it to be conformed to him , but that he is inabled and proportion'd by him to do so ? What Evidence we have to convince us , that the Eye was made to see colours , that very same we have to prove that our understandings and Wills were ordain'd to converse with God : for we can Apprehend him , Love him , Desire him , and Delight in him , and therefore were ordained to do so . Porphyrie is full , this is that Mans End. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Iamblicus is fuller . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is abundantly confirm'd , in that Inferiour Beings are so confin'd and qualified in their services to Man , that they do him none , but in Dependance on a Superiour . For instance , the Soil it self , for all the pains and industry the Husband man is at in cultivating and manuring it , will afford him nothing without the Rain from Heaven , which makes the fruitful Seasons . And who holds the Key of Rain but God ? The Athenians acknowledg'd it ; they own'd a Jupiter Pluvius . [ So Pausanias tells us ] and also the Arcadians , who saught it of him , when they needed it . In a word all Greece acknowledged it , when destitute of rain , they sent to Delphos . The same Pausanias reports the whole passage . — Cum diuturna siccitate Graecia labor aret ac non minus reliqua , quae extra Isthmum est , Graecia quamtota Peleponnesus caelestium aquarum penuria affecta esset , missi Delphos sunt , qui ex oraculo calamitatis causam ac remedium cognoscerent , &c. This is the very Argument by which the great Apostle doth establish the belief of both the Divine Being and Beneficence among the Lystrians , when ( as the Text implies ) by way of obviation to the Doctrines of the Zabi , and others , who ascrib'd them unto their vanities and Idols , he asserteth Rain from Heaven and fruitful Seasons made by it , to proceed from God alone , who is the Living and Almighty . For , sayes he , they Witness for Almighty God [ He left not himself without Witness ] That he is above , that he is gracious and benign , and that by reserving in his own power , things so absolutely necessary both for humane subsistance , and for that of all things living , he doth at once remind us of the indissolvable and strict dependance , which we all have on him , and also of the Deference and Duty we owe him . If God give gifts , we owe acknowledgements ; Rain and fruitful Seasons come down , and therefore Man must look up . The year makes the encrease ; but God makes the year . This the Gentiles acknowledg'd . Jupiter Pluvius had an Altar . So Pausanias . Est item ara ibidem alia , ad quam Jovi , quem modò Pluvium , modo Innoxium appellant , rem divinam faciunt . And the Ancients paid their first Fruits . So Porphyrie . — Sect. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he thought it reasonable , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in fine the Harmony of things evinces it ; there is a visible subordination in the world , of the lower to the higher Region : This Earth depends on Heaven ; the motions of Celestial Bodies , inspire and continue those of the Earthly , the Sun by its accesse unto us , and its removal from us , makes the Seasons ; Particular causes , those are here below , but all the universal are above , as who would say , the cause of all is there . SECT . 4. The Supremacy of God the Ground of his Finality , evinc'd to be so Harmonically . And 't is most apparent from what I have already argued , that it is the infinite Transcendency , Supremacy , Superlative Eminency of Almighty God ( which I promis'd to demonstrate in the third place ) that is the Ground of his Finality : That therefore he alone is the Ultimate and furthest end of all things , because he is most Eminent and High , and One above them all . To confirm this , I shall but offer one consideration ( more then what I have already ) That there is a visible Subordination and Design in things ; that the Earth is for the Grass , the Grass is for the Beasts , the Beasts , and Grass , and Earth , are for Man ; one thing for another but all in such Relation , that what is Higher and Superiour , is the End of what is Lower and Inferiour ; The Earth is for the Vegetables , the Vegetables for the Sensibles , the Sensibles are for the Rationals , the Lower for the Higher ; and therefore the Rational and all for the Highest . All for God , and Hosea's climax intimates it . SECT . 5. Three Corollaries deduc'd ( 1 , ) Man ought to be at God's dispose . Hard Apprehensions of God anticipated . Epictetus urged . ( 2. ) All ought ultimately to be referr'd to to God's Glory , and how that is done . God to be injoyed , not used . Wherein Blessedness consists . And first it Evidently followes , that if Almighty God be Man's End , he ought to be his Measure : and that 't is infinitely more agreable that man should absolutely be at Gods dispose and beck , than that the Beasts should be at Man's ; he being infinitely more inferiour unto God , than the meanest Creatures are to him . And what if God had loved Esau lesse than Jacob , and make his power known in some , &c. What ? are Inferiour Animals so much at Man's will , as that they live and die at his dispose and pleasure , and shall Man himself repine to be at Gods ? bethink thy self a little , O thou Man that murmurest , is not he thy Maker ? Thou art not thy Beasts , which yet thou travellest , labourest , slaughterest , and fattest but for slaughter . Doth not he support thee in thy Being , which he first gave thee ? Hast thou any thing that is not his ? Who then art thou , O Man , that durst dispute ? Hath not the Potter power over the clay ? Shall not that be reason for God , which is for thee ? to do with his own , as he lists ? The Beasts are made for thee ; but thou thy self for God. Remember Epictetus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Secondly , If God be our ultimate and furthest End , it will become us to refer in all things to him , whether we cat or drink , or what ever we do ; let all be done to the glory of God ; which as we then perform Actually , when in doing any thing we actually do mind it , so we also then implicitely and virtually at least do so , when we perform all as he will have us according to the Gospel Rule ; for example , when we eat and drink moderately , temperately , justly , and as the Gospel doth oblige us with due acknowledgement and giving of thanks . Hear Arrianus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finally if God be our ultimate and last End , we are not to imagine we may use him as an instrument and means to rise by , as those who make Religion , but a point of interest , a Tool of State , or else a Stale to other Matters ; he is an End and not a Means . But , we must consider him , as the only Maker of our utmost Happiness , and as that central , infinite , and comprehensive Good , who being infinitely blessed in conversing with himself , and in enjoying of his own Fulness , doth render others so by their enjoyments of him , and converses with him . Blessedness is nothing but a State of aggregation of all Good , and he is in it , that hath a ful enjoyment and fruition of God. God is all Good. He is self happy ; Happy Essendo , We are happy in him , by Union & conjunction to him , happy Fruendo . He that is joyned unto the Lord is one Spirit . So Porphyrie . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — So Seneca , — Virtus quam affectamus magnifica est . Non quia per se beatum est , malo caruisse ; sed quia animum laxat , ac praeparet ad cognitionem coelestium , dignumque efficit , qui in CONSORTIUM DEI veniat , FINIS . Some Books Printed for and sold by James Collins at the Kings-Arms in Ludgate-street , 1672. 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Nic. Leonic . Thom. de varia hist. liq . 3. cap. 33. * So the Author , but better Pharmaca . De var. hist lib. 3. c. 106. * Or rather Catharma and Pha●macon . Platon . Politic . Id. in Philebo . Ibid. Max. Tyr. Dissert . 2● . Plato in Politic. Hierocl . in Carm. Pythag . p. in princip . Max Tyr. dissert . 22. Plat. de legib . lib. 10. Id in Epinom . Xenoph. de fact & dict . Socrat. lib. 1. Cicer de nat . Deor. lib. 2. Apul Florid . lib. Notes for div A30636-e2970 Arist. de ●o ib. l. 1. c. 1 , ●d l. 5. Vide Plutar de Placit . Philosoph . l 1. c. 5. De' Nat Deor. lib. 1. Notes for div A30636-e4460 Vide Arist. ubi supra . Iambl . de vit . Pythag. c. 32. * Xenoph. de fact . et dict . Socrat. l. 1. Bessarione interprete . Vid. Socrat. orat . apud Indic . in Cicer. Tusc. Quest. l. 1. Diog. Laer. de vit . l. 5 Cic. de nat . Deor lib. 1. Cic. Tusc. Quest. l. 1. — de nat Deor. lib. 2. Ibid. Senec. de pro id . c. 1. — natural . Quaest. l. 1. Ibid. Arrian . Epict. de provid . cap. 6. lib. 1. Hier. in Carm. Pythag . Plutarch . de Stoic . contrar . Jano Carnario interpr . Apul. de mundo . Ibid. Ibid. Apul. de dogm . Platonis . Cic. de nat Deor. lib. 1 Cicer. de nat . deor . lib. 1. Apul. de dogm . Platon ubi susupra . Plutarch . de Fato . Plutarch . Symposiac . lib. 8. quaest . 1. Senec. de Provid . c. 1. Chrysip in Plutarch . Apul de mundo . Senec. nat . quae st . vid. omnes ubi supra . Cicer. de nat deor . lib. ● . Cic. de legib . lib 1. Cic. de legib lib 2. Cic. de nat deor . lib. 2. Ki●cher . Magnet . l. 1 par . 2. Id in 〈◊〉 exstat Vid. Cicer. de nat . deor . lib. 2. cum 〈◊〉 aliis . Herberts travels , lib. 1. L'Blancs travels , par . 3. c. Sandys travels , l. 2. &c. Cic. de leg . lib. 2. Ibid. Ibid. Senec. de Provid . cap. 4. Porphyr de antro Nym. 〈…〉 . Cic. de nat . Deor. lib. 3. Suet●n in vit . Octav. Aug●st . Senec. cur . 〈…〉 Plutarch de consolat . ad Apoll Epict in Enchirid . cap. 24. Arrian . Epict. lib. c. 6. Senec. cur . bon . vi● . mal . fiant . cap. ● . Orat. ad Iudic. in Cicer. Tusc. Qu●st l. 1 . Senec. cur . bon . vir . mal . fiant . cap. 5. Senec de vit . beat . cap. 24. Vide Arrian . in Epict. suo . lib. 4. cap. 6. per totum . Arrian . Epict. lib 4. cap. 7. Senec. de Pro. id . c. 3. Senec. de vit . beat . cap. 14. Sen. de vit . beat . cap. 7. cap. 9. Homer . Odiss . ● . Epithal. Pelei & Thetid . Hierocl . in carm . Py. thag . 〈…〉 Hierocl . in Carm. Pythag . Arrian . Epict. lib. 1 c. 6. Plutarch . de iis qui car●a Num. corrip Plutarch . in Platonic . Question . Boet. lib. 1 Pros. ● . Hierocl . in Carm. Pythag . Plutarch . C. Marc. Coriolanus . Cicer de nat deor . lib. 2. Cic. de nat Deor. lib. 1 Ibid. Apul. de Mundo . Arrian . Epict. lib. 1. cap. 7. Senec. cur . bon . vir . mal . fiant . cap. 5. Plutarch . de superstit . Porphyr de Abstinent . lib. 2. Pausan. in Arcad. Porphyr . de Abstinent . l. 2. Sect. 24. Iamblic . in vit . Pythag. Ibid. Boet. de Consolat . Philosoph . lib. 3. met . 1. Notes for div A30636-e16610 Apul. de Mundo Plutarch . advers . Cototen . Boet. lib. 1. Pros. 6. De 〈◊〉 lib. 1. c. 12. Cicer. Tusc. Quaest. l. 3. Senec. nat . Quaest l. 1. praefat . Cicer de nat . deor . lib. 1. Ibid. Cicer. de Offic. lib. 1. Iamblic . in Protrept . Porphyr . de Abstinent . l. 1. Sect. 29 Iamblic . Protrept . cap. 3. Pausan. in Attic. Pausan. in Corinthiac . Idem in Arcad. Id. in Corinthiac . Romul . Amasaeo . Interpret . In Attic. Porphyr . de Abstinent . Sect. 27. Ibid. Sect. 24. Epict in Enchirid . cap. 77 , 78 , 79. Arrian . Epict lib. 1. ●ap . 15. Porphyr . Sentent par 2. Sect. 34. Senec. nat . Quast l. 1. praefat . 
A44674	----	A discourse of an unconverted man's enmity, against God Preached to a country congregation, by J.H. And publish'd by one who wrote it from his mouth. Howe, John, 1630-1705. 1700 Approx. 55 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A44674 Wing H3022 ESTC R215391 99827285 99827285 31702 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44674) Transcribed from: (Early English Books Online ; image set 31702) Images scanned from microfilm: (Early English books, 1641-1700 ; 1890:13) A discourse of an unconverted man's enmity, against God Preached to a country congregation, by J.H. And publish'd by one who wrote it from his mouth. Howe, John, 1630-1705. [2], 53, [1] p. printed by J. Heptinstall, London : in the year 1700. J.H. = John Howe. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. God -- Proof -- Early works to 1800. Conversion -- Early works to 1800. 2004-10 TCP Assigned for keying and markup 2004-10 Aptara Keyed and coded from ProQuest page images 2004-11 Jonathan Blaney Sampled and proofread 2004-11 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A DISCOURSE OF AN Unconverted Man's Enmity , AGAINST GOD. Preached to a Country Congregation , by J. H. And publish'd by one who wrote it from his Mouth . LONDON , Printed by J. Heptinstall in the Year 1700. COLOS. I. 21. And you that were sometime alienated , and enemies in your mind by wicked works , yet now hath he reconciled . IT is a great and wonderful Context , whereof these words are a part , which the time will not allow me to look into ; but presently to fall on the consideration of the words in themselves ; which briefly represent to us , The wretched and horrid state of men , yet unconverted , and not brought home to God. The happy state of those that are reduced , and brought home to him . The former in these words , And you that were sometime alienated , and enemies in your mind by wicked works . The latter in those words , Yet now hath he reconciled . I shall apply my Discourse to the former part of the words , and thence observe ; That men , in their unconverted state , are alienated from God , and enemies to him by their wicked works . This I shall endeavour , 1. To explain , and shew you the meaning of it . 2. Evince , and let you see the truth of it . 3. Apply it . 1. For the meaning of it . 'T is evident , that it is the unconverted state of man that is here reflected upon , and referred unto . You that were sometime alienated , and enemies in your mind by wicked works . They were so before they were turned to God. He writes to those Colossians , as to Converts , to them that were Saints and faithful Brethren in Christ , Vers. 2. to them that were now Believers in Christ , and Lovers of the Saints , V. 4. telling them , they sometimes had been enemies by wicked works . Before conversion , they had as is elsewhere said , their understandings darkened , being alienated from the life of God ; walking , as other Gentiles walk , in the vanity of their mind , Ephes. 4. 18. compared with the preceding Verse . This is the deplorable condition of the unconverted World. They are alienated from , and enemies to God , by wicked works . We are to consider , what this alienation from God doth import . It signifies , estrangement , unacquaintance with God ; and that without any inclination towards him , or dispostion to seek his acquaintance . The word is emphatical , it signifies people of another Country . You were like people of another Country . Of such a different Language , Manners , and Behaviour , they that are converted are to you , and you to them . You are estranged to their Speech , Customs , and Ways . All that is of God was strange to you . Men in their unconverted state are strangers to God. Wicked men do not understand the words of the Gospel , Joh. 8. 43. What relates to the Kingdom of God the unconverted man dislikes , Job 21. 14. They say to God , depart from us , we desire not the knowledge of thy ways . Man , who was originally made for the service of God , and communion with him , is now so degenerated , that he is become a meer stranger to him . The next word to be taken notice of , is , Enemies , which may seem to add somewhat to the former word alienated . There is not only no inclination towards God ; but there is a disinclination Not only no affection , but a disaffection . The carnal mind is enmity to God. And the effects of this enmity are obvious . This alienation from God is voluntary , affected , and chosen . Men in their unconverted state , are not only strangers to God , but enemies against God , and that in their minds . A most fearful case , full of astonishment , that the very mind of man , the off-spring of God , the paternal mind , as an Heathen call'd him ; that this most excellent part , or power belonging to the nature of man , should be poison'd with malignity , and envenom'd with enmity against the glorious ever-blessed God! The mind of man ; his thinking power ; the fountain of thoughts , should be set against God , who gave him this power to think ! Yet into this Reason must every mans unacquaintance with God be resolv'd . They know not God , and converse not with him , only because they have no mind to it . That noble faculty in man , that resembles the nature of God , is turn'd off from him , and set on vain things that cannot profit ; as also upon wicked and impure things , that render them more unlike to God , and disaffected to him . By wicked works ] which must have a double reference . 1. Former wicked works , as done by them . 2. Future wicked works , as resolved on by them . 1. The former wicked works , which they have done , have more and more habituated their Souls unto a state of distance from God. The longer they live , the longer they sin . And the longer they sin , the more they are confirm'd in their enmity against God. 2. Future wicked works , as resolv'd on to be done . They purpose to live as they have done , and give themselves the same liberty in sin as before , and will not know God , or be acquainted with him , lest they should be drawn off from their resolv'd sinful course . For the knowledge of God , and a course of sin are inconsistent things , 1 Cor. 15. 34. Awake to righteousness and sin not , for some have not the knowledge of God. This is the condemnation , Joh. 3. 19. that light is come into the world ; but men love darkness rather than light , because their deeds are evil . They hate the light , because they will not have their course altered . They resolve to do as they have done . And that light , which brings with it a tendency to the obeying of God , they cannot endure . But then , as this alienation of mind , and enmity are against the light that reveals God , they finally terminate on the blessed God himself . As God is the term of Reconciliation , so he is the term of this enmity and alienation . Wicked men look on God with enmity of mind under several notion ; 1. As he claims to be their Owner . When he claims a principal propriety in them ; when he insists on his right in them , as their Creator , as having made them out of nothing . When God owns , or claims them as their Lord , that first signifies , he is their Proprietor , or one , to whom they belong . But they say , they are their own . If we have to do with God , we must quit claim to our selves , and look on God as our Owner . But this is fix'd in the hearts of men , we will be our own ; we will not consent to the claim which God makes to us . Our tongues are our own , Psal. 12. 4. Wicked men might as well say the same thing of their whole selves , our bodies , strength , time , parts , &c. are our own , and who is Lord over us . If you consider God under the notion of a Ruler , as well as an Owner . Why should not God rule over , and govern his own ? But this the spirit of man can by no means comport withall ; tho' 't is but reasonable , that he who gave men their Beings , should give them Laws ; and that he who gave life , should also give the rule of life . But this man , in his degenerate state , will by no means admit of . There are two things considerable in the Will of God , which the mind of man cannot comply withall . The Sovereignty , and the Holiness of it . 1. The Sovereignty of God's Will. We must look on God's Will as absolutely Sovereign . Man must look on God's Will to be above his Will ; so as that man must cross his own will , to comport with an higher will than his . But this apostatiz'd man will not do ; and therefore he is at enmity with God ; he will not submit to the Will of God , as superiour to his Will. And then 2. There is the Holiness of God's Will. His Law is a holy Law , and the renewed man therefore loves it . But because 't is holy , therefore the unregenerate man dislikes it . 3. Lastly , God is consider'd under the notion of our end , our last end , as he is to be glorify'd , and enjoy'd by us . There is a disaffection to God in the hearts of unregenerate men in this regard also . The spirit of man is opposite to living to the glory of God. Every one sets up for himself . I will be my own end . It shall be the business of my whole life to please my self . Therefore , when God is represented as our end , as in the 1 Cor. 10. 31. Whether you eat , or drink , or whatever you do , do all to the glory of God. And as it is in the 2 Cor. 5. 15. No man is to live to himself , &c. The great design of our being delivered from the Law , ( viz. as a cursing , condemning Law is ) that we may live to God , Gal. 2. 19. I am dead to the Law , that I might live to God. This the unrenewed heart cannot comport with . The last and great design of all our actions must terminate on God. Now self is set up , as the great Idol , in opposition to God , all the world over ; and the spirits of men grow by custom more and more disaffected to God in this respect . Again , God would be owned by us for our best good . This should be the sense of our Souls towards him . So it was with the Psalmist , Psal. 73. 25. Whom have I in heaven but thee , &c. But says the unregenerate Soul , the World is better to me than God. And it is upon this account , that when Overtures are made of changing this state , the unregenerate mind opposes it . Thus have you this Doctrine explained , and opened . I come now in the 2d . Place , To evince the truth of this Doctrine , and that by two Heads of Arguments , Partly from our selves , and partly from God. 1. From our selves . 'T is an alienation and enmity of mind , that keeps men off from God , and Reconciliation with him , which will plainly appear , 1. If we consider , that our minds are capable of knowing God. Such a thing is the mind of man , which was originally made for such an exercise , as to be taken up principally with things relating to God. Our minds can apprehend what is meant by the nature of God , as a Being of uncreated Perfection , in whom all Power , Wisdom , and Goodness do meet ; who fills Heaven and Earth , and from everlasting was God. Our minds tell us , that we have a capacity thus to conceive of God. 'T is in the capacity of man's nature , to mind God , as well as to mind vanity ; but doth it not . And whence doth this proceed , but from enmity , an alienation of the mind from God ? 2. This appears in that men are wilfully ignorant of God , and are destitute of the knowledge of him out of choice ; ignorant , and are willing to be so . This speaks enmity , and alienation of mind more expresly , and fully . That they are capable of knowing God , and yet are ignorant of him , leaves no other cause assignable . But their desiring so to be , plainly assigns this cause , Rom. 1. 28. They liked not to retain God in their knowledge . 'T is not grateful to them , Job 21. 14. We desire not the knowledge of thy ways . Men are ignorant willingly of that God , who made the world , and all things therein , 2 Pet. 3. 5. For this they are willingly ignorant , &c. They will not know God , though his visible Works shew his invisible Power , and Godhead , Rom. 1. 19 , 20. Now this can signify nothing but auenation and enmity of mind . Men are willing and industrious to know other things , and labour after the knowledge of them ; but they decline the knowledge of God , and his ways , being alienated from God , through the blindness of their hearts , Ephes. 4. 18. This heart-blindness is chosen , and voluntary blindness , signifies their having no mind or will to things of that nature . But now the voluntariness of this ignorance of God , and the enmity that is , consequently , in it , appears evidently in two sorts of persons . 1. In many that are of the more knowing and inquisitive sort , who do all they can to make themselves notional Atheists ; to blot , or rase the notion of God out of their minds . Of them I shall say little here . They do their utmost , but in vain . It will stick as close to them as their thinking Power . But their attempt shews their enmity . For they are content to admit the grossest Absurdities into their minds , rather than permit that notion to remain unmolested there . Rather imagine such a curious frame of things , as this World is , to have come by chance , than that it had a wise , just , holy , as well as powerful , Maker . They would count it an absurdity , even unto madness , to think the exquisite picture of a Man , or a Tree , to have happened by chance ; and can allow themselves to be so absurd , as to think a Man himself , or a Tree , to be causal Productions . Is not this the height of enmity ! 2. In the unthinking generality ; of whom , yet unconverted out of the state of Apostacy , 't is said , they are fools , as is the usual Language of Scripture , concerning wicked , or unconverted men ; and that such fools , tho' they never offer at saying in their minds , much less with their mouths ; yet they say in their hearts , no God ; i. e. not there is none ; for there is no [ is ] in the Hebrew Text. The words may rather go in the Optative form , than the Indicative , O that there were none ! The notion is let alone , while it reaches not their hearts . If it do , they only wish it were otherwise . This speaks their enmity the more ; for the notion lies a continual testimony against the bent of their hearts , and constant practice ; that , while they own a God , they never fear , nor love him accordingly . And they grosly misrepresent him , sometimes as all made up of Mercy , without Justice , or Holiness ; and so think they need no Reconciliation to him ; he and they are well agreed already . Sometimes think of him , as merciless , and irreconcilable ; and therefore , never look after being reconciled to him . 3. It appears hence , that men do so seldom think of God , when as a thought of God may be as soon thought as any other , and would cost us as little . Why not as well on God , as upon any of those vanities , about which they are commonly employ'd ? 'T is a wonderful thing to consider , how man is capable of forming a thought ! how a thought arises in our minds ! And how sad is it to a consider , that tho' God hath given to man a thinking power , yet they will not think of him ! God hath given to man a mind that can think , and think on him , as well as on any thing else . My body cannot think , if my mind and spirit is gone : Though God gave man the power of thought ; yet men will not use or employ their thoughts , otherwise than about vain or forbidden things . God forms the Spirit of man within him ; hath put an immortal Spirit into him , whence a spring of thoughts might ascend Heaven-wards . When we have thousands of Objects to choose of , we think of any thing rather than God! And not only turn this way , or that , besides him ; but tend continually downwards in opposition to him . Yea , men cannot endure to be put in mind of God. The serious mention of his Name is distastful . Whence can this proceed , that a thought of God cast in , is thrown out , as Fire from one's Bosom ; whence is it , but from the enmity of mind , that is in man against God ? 4. It further appears hence , That men are so little concern'd about the Favour of God. Whomsoever we love , we naturally value their love . But whether God be a Friend , or an Enemy , it is all one to the unrenewed Soul , if there be no sensible effects of his displeasure . The men of this World only value its Favours . The Favour of God they value not . Whereas in his Favour is Life , in the account of holy and good men , Psal. 30. 5. yea , they judge his loving-kindness is better than life without it , Psal. 63. 3. When men shall go from day to day without considering , whether God hath a Favour for them , or not ; whether they are accepted , or not ; whether they have found grace in his eyes , or not , &c. What doth this declare , but an enmity of mind , and alienation from God ? If men had true love for God , it could not be , but they would greatly value his love . 5 That men do so little converse , and walk with God , doth speak a fixed alienation of mind , and enmity against God. Walking with God includes knowing , and minding him ; but it adds all other motions of Soul towards him , together with continuance , and approving our selves to him therein . Now agreement is required to walking with God , Amos 3. 3. Can two walk together , unless they be agreed ? Hos. 3. 3. Men walk not with God , because they are not come to an agreement with him . God's agreement with us , and ours with him , is , that we may walk together . If we walk not with God , it is because there is no agreement , and what doth that import , but an alienation of mind from God. Says God , I would not have you live in the World at so great a distance from me , I would walk with you , and have you walk with me ; and for this end , I would come to an agreement with you . But Sinners will not come to any agreement with God ; and thence it comes to pass , that they walk not with God ; they begin the day without God , walk all the day long without God , lye down at night without God ; and the reason is , because there is no agreement ; and that denotes enmity . Especially considering , 6. That daily converse with God would cost us nothing . To have any man's thoughts full of Heaven , and full of holy fear and reverence of God , &c. ( which is included in walking with God ) what inconvenience is in this ? what business will this hinder ? when a man goes about his ordinary affairs , will it do any hurt to take God with him ? No business will go on the worse for it , it will not detract from the success of our affairs , 1 Cor. 7. 24. Let every man wherein he is called , therein abide with God. Let your state be what it will , there can be no business in this World , but what you may do with God , as well as without God , and much better . 7. Which makes the matter yet plainer . How uncomfortably do men live in this World , by reason of their distance from God , and unacquaintedness with him , Job 35. 10. But no one saith , where is God my maker , who giveth Songs in the night . They choose rather to groan under their Burdens alone , than cry to God their maker , as at the 9th Verse of that Chapter . When men will endure the greatest extremity , rather than apply themselves to God ; what doth this resolve into , but enmity against God ? 8. That men do so universally disobey God bespeaks alienation and enmity of mind . As Obedienc proceeds from Love ; so Disobedience proceeds from Enmity . And for this ▪ I shall only instance in two great Precepts , wherein the Mind and Will of God is exprest , which I mention , and insist upon ( tho' briefly ) as things that concern the constant and daily practice of every Christian. 1. A course of Prayer to God in secret . 2. And having our Conversation in Heaven . How express are both these Precepts in the same Chapter ; the former , Matth. 6. 6. the latter , vers . 19 , 20 , 21. Now consider , whether our disobedience to these two Precepts do not discover great enmity in our Hearts against God ? What , to refuse to pray , and pour out our Souls to him in secret ? To refuse placing our Treasure , and our Hearts in Heaven , what doth this signify , but aversion , and a disaffected Heart ? Let us consider each of them severally and apart by it self . We are a Christian Assembly : How should it startle us to be ( any of us ) convicted of enmity against God , under the Christian Name , in two , so plain cases ? 1. For Prayer , 't is a charge laid upon all persons , consider'd in their single and personal capacity , Matth. 6. 6. But thou when thou prayest , enter into thy Closet , and when thou hast shut thy door , pray to thy Father which is in secret . I fear , that most of them , who bear the Christian Name , carry the matter so , as if there were no such place in the Bible . When the mind and will of God is made known to us by his Son , who came out of his Bosom , that he will be sought unto ; and that not only publickly , but secretly , and daily : that as we are taught by our Lord himself , to pray for our daily Bread , and the forgiveness of our daily trespasses ; we are also to pray in secret to him that sees in secret . Can such commands be constantly neglected and disobey'd , and not signify the contrary bent of our will , especially when we consider , that it is enjoyned us for our own good ? It would be profane to say , what profit is it to us to call upon the Almighty ? But it is most justly to be said , what profit is it to the Almighty that we call upon him ? It is honourable to him , but very profitable to our selves . If we know not how to pray in a corner ; confessing our sins , and supplicating for mercy ; we cannot but live miserable lives . When therefore this is not done , whence is it , but from an enmity of mind ? To a Friend we can unbosom our selves ; not to an Enemy . I might also enlarge upon Family Prayer . But if Closet Prayer were seriously minded , you that have Families would not dare to neglect Prayer with them too . But if either be perform'd with coldness , and indifferency , it makes the matter worse , or more plainly bad ; and shews , it is not love , or any lively affection that puts you upon praying , but a frightened Conscience only . And a miserably mistaken , deluded one , that makes you think , the God you pray to , will be mock'd or trifl'd with , or that cannot perceive , whether your Heart be with him , or against him . And so instead of worshipping him , or giving him honour in that performance , you reproach and affront him . And all this while , how vastly doth the temper of your mind disagree with the mind of God. I would , saith the blessed God , have a course of Prayer run through the whole course of your lives ; and all this that your Hearts may be lifted up from Earth to Heaven ; that your Hearts may be in Heaven every day , according to Mat. 6. 19. Lay not up for your selves treasures on Earth ; but treasures in Heaven , &c. Where your treasure is , there will your hearts be also . And so we are led to the other Precept mentioned before . 2. As to a Heavenly Conversation , God would not have reasonable Creatures , who have intelligent spirits about them , to grovel and crawl like Worms in the Dust of this lower World , as if they had no nobler sort of Objects to converse with , than the things of this Earth ; nothing fitter for the contemplation , exercise , and enjoyment of an immortal mind . The Saints are finally design'd for an inheritance in light , Colos. 1. 12. and their thoughts and affections ought to be there before hand ; that they may become meet for that inheritance . Will it do a man any harm to have frequent fore-thoughts of the everlasting joy , purity , and bliss of the heavenly state ! How joyous and pleasant must it be ! And why are we called Christians , if he , who is our Lord , and Teacher , revealing his mind to us , and expresly charging us , to seek first the Kingdom of God , to set our affections on the things above , &c. shall not be regarded ? Why is not Heaven every day in our thoughts ? Why will we lose the pleasure of an heavenly life , and exchange it for earthly care , and trouble , or vanity , at the best ? Why is it ? no other reason can be given , but only an alienation of our minds from God. 9. Another Argument to prove this alienation , and enmity against God , is , the unsuccessfulness of the Gospel , which can be resolvable into nothing else , but such an enmity . The design of the Gospel is to bring us into an Union with the Son of God , and to believe on him whom the Father hath sent . Christ seeks to gather in Souls to God ; but they will not be gathered . This is matter of fearful consideration , that when God is calling after men by his own Son , that there be so few that will come to him . How few are there that say , give me Christ , or I am lost ? None can reconcile me to God but Christ ? You are daily besought in Christ's stead to be reconciled , 2 Cor. 5. 20. but in vain ! What doth this signify , but obstinate , invincible enmity ? 2. Another head of Arguments may be taken from several considerations that we may have of God in this matter , whence it will appear , that nothing but enmity on our parts keeps us at that distance from God , as we generally are at . And consider to that purpose ; 1. That God is the God of all Grace , the fountain of Goodness , the element of Love. Why are men at that distance from him , who is Goodness , and Grace , and Love it self ? The reason is not on God's part , 1 Joh. 4. 16. God is love , and he that dwelleth in love , dwelleth in God , and God in him . What can our so great distance from this God signify ! from the most perfect , the most excellent goodness ! but the most horrid kind , and the highest pitch of enmity ! Did men apprehend this , what frightful monsters would they appear to themselves ! This is not only a plain , but a terrible declaration of a most unaccountable enmity on our part . 2. God is still pleased to continue our Race on Earth ; a succession of men in this World , from age to age , made after his own Image , with minds , and spirits that are intelligent , and immortal , which declares a strong propension in God towards such a sort of creatures ; the inhabitants of this lower World , tho' degenerated , and fall'n from him . Notwithstanding all their neglect of him in former ages ; yet new generations of men still spring up , capable of knowing , and serving him , Prov. 8. 31. In the foreseen heighth of man's enmity , this was the steady bent of his mind towards them , to rejoyce in the habitable parts of this earth , and to have his delights with the sons of men . Thus also in the 2 Chron. 6. 18. do we find Solomon in a rapture of admiration on this account : But will God in every deed dwell with men on earth , & c ! And the Psalmist , Psal. 68. 18. That gifts are given to the rebellious ( the most insolent of enemies ) that the Lord God might dwell among them . How admirable and unconceivable a wonder is this ! The heaven of heavens cannot contain him , and will he yet dwell with men on earth ! And we yet find , notwithstanding God's great condescension , that there is still a distance . Whence can this be , but from man's aversion , and enmity of mind against God ? Thus are men still requiting God evil for his goodness . God will dwell with men on Earth , but men will not dwell with him , nor admit of his dwelling with them . They say to him , depart from us , Job 21. 14. 'T is thus from age to age , and generation to generation , which shews God's goodness on his part , and the enmity on man's part . See to this purpose , Psalm 14. and 53. the beginning of each . 3. Consider the forbearance of God towards you , while you are continually at mercy . With what patience doth he spare you , though your own hearts must tell you , that you are offending creatures , and whom he can destroy in a moment ! He spares you that neglect him . He is not willing that you should perish ; but come to the knowledge of the truth , that you may be saved ; by which he calls , and leads you to repentance , Rom. 2. 4. On God's part here is a kind intention ; but on man's part nothing but persevering enmity . 4. Consider God's large and wonderful bounty towards the Children of men in this World , and the design of it , Acts 17. 25 , 26. He giveth to all life , and breath , and all things , that they might seek after him , Psal. 68. 19. He daily loadeth us with his benefits . He gives us all things richly to enjoy . Act. 14. 17. God leaves not himself without witness , that he doth men good . He gives men Rain from Heaven , when they want it , and , when unseasonable , he with-holds it . 'T is a great thing to understand the loving-kindness of the Lord , Psal. 107. 42. his wonderfull works towards the children of men ; to understand our Mercies and Comforts , and what their meaning , and design is . By Mercies to our outward man , God designs to draw our hearts and minds to himself . Mercies are bestowed on them that have the power of thought , to consider the end of all God's Mercies . 'T is bespeaking , and seeking to win our hearts to himself , Hos. 11. 4. 'T is drawing us with those cords of a man , with bands of love ; which plainly shews , what the case requires ; that the minds and hearts of men are very averse , and alienated from him , and therefore need such drawing . 5. And that which is more than all the rest , is God's sending his Son into the World , to procure terms of peace for us , and then to treat with us thereupon ; and that in him he is reconciling the world to himself , 2 Cor. 5. 19. Doth not Reconciliation suppose enmity , as here , and in the Text. You that were enemies in your minds — yet hath he reconciled . As we have noted , that on our parts , our withstanding , and too commonly frustrating his Overtures , speaks enmity , and obstinacy therein ; so on his part , those Overtures themselves speak it too . Here is the greatest kindness and good-will , on God's part , that can be conceiv'd . But it supposes , what we are evincing , ill-will in us . Christ came to seek and save that which was lost . What a lost state was our state ! What to be engaged in a War against him that made us ! Wo to him that strives with his Maker , Isa. 45. 9. Fall'n man is little apprehensive of it now . If we continue unreconciled to the last , at death it will be understood what a lost state we are in . Upon this account it will then appear ; but this was our state before , when it appeared not . In this state Christ pitied us , when we had no pity for our selves . Christ came not into the World to save men only at the hour of their death from Hell ; but to raise up to himself a willing people , that may serve and glorify God in their life on Earth . He is for this purpose intent on this reconciling design . And how earnest , how alluring were his Solicitations in the days of his Flesh ! Come to me all ye that are weary — He that cometh to me , I will in no wise cast out . How pathetical his lamentations for the unreconcilable ! O that thou hadst known the things belonging to thy peace — And his bloud was shed at last , as the bloud of Propitiation , of a reconciling Sacrifice , first , to reconcile God's Justice to us ; but thereupon also , as in this Context , Having made peace by the bloud of his cross , vers . 20. to vanquish our enmity , to reconcile us who were enemies in our minds — vers . 21 , 22. 6. Consider Christ sending , and continuing from Age to Age the Gospel in the World ; the design whereof may be understood by the manifest import and substance of it , and by the titles given to it . As it reveals Christ , the Mediator , the Peace-maker , in his Person , Natures , Offices , Acts , Sufferings , and Performances . As it contains the great commands of Repentance towards God , and Faith in our Lord Jesus Christ , with the promises of Pardon and Eternal Life , with whatsoever is requisit to our present good state Godward , and our final blessedness in him . As also the various enforcements of such Precepts , and confirmations of such Promises , with copious Explications of the one and the other . And as it is called , the Ministry of Reconciliation , 2 Cor. 5. 18. The word wherein Peace is preached by Jesus Christ , Act. 10. 36. The Gospel of peace , and of glad tidings , Rom. 10. 15. as that very word Gospel signifies . This Gospel was , in its clearer manifestation , at the fulness of time , introduc'd with great magnificence , and solemnity into the world , as the Law had been , by the Ministry of Angels . When the Sun of Righteousness , the light of the world was arising , and dawning upon it ; then did a multitude of the Heavenly Host appear , praising God , and saying , Glory to God in the highest , peace on earth , and good-will towards men , Luk. 2. 13 , 14. But this Gospel is not a more express declaration of God's good-will towards men ; than their deportment under it , their continuing to live , as without God in the world , is of their ill-will , disaffection , and enmity against God. 7. And lastly , The strivings of the Spirit in the Hearts of Ministers preaching the Gospel , and with the Souls of men to whom it is preached , shew , that there is a mighty enmity to be overcome . 1. God's giving forth his Spirit to Ministers , enabling them to strive with Sinners , to bring them to Christ ; according to the working of that power , which works in them mightily , Colos. 1. ult . What need of such striving , but that there is a great enmity in the minds of People to be conquered and overcome ? Sometimes we read of Ministers of the Gospel weeping over Souls , who , for their too intent minding of earthly things , are called enemies to the Cross of Christ , Phil. 3. 18. Sometimes they are ready to breath out their own Souls towards them , among whom they labour , 1 Thess. 2. 8. Sometimes represented , as travelling in birth with them that are committed to their charge , Gal. 4. 19. There are Ministers , whose Hearts are in pangs and agonies for the Souls of Sinners , when the things of God are too apparently neglected , and not regarded by them ; and when they see destruction from the Almighty is not a terror to them ; and while they visibly take the way that takes hold of Hell , and leads down to the chambers of death . They would , if possible , save them with fear , and pluck them , as firebrands , out of the fire ; the fire of their own lusts , and fervent enmity against God and Godliness , and save them from his flaming wrath . Is all this unncecessary , and what makes it necessary , but that there is a counter-striving , an enmity working in the Hearts of men , against the Spirits striving in the Ministry , to be overcome ? 2. The Spirit also strives immediately with the Souls of Sinners , and pleads with them , sometimes , as a Spirit of conviction , illumination , fear and dread ; sometimes , as a Spirit of Grace , woing , and beseeching ; and when his motions are not complied with , there are complaints of mens grieving , vexing , quenching , resisting the Spirit , Acts 7. 51. Which resistance implies continual striving . No striving , but doth suppose an obstruction and difficulty to be striven withall . There could be no resisting , if there were not counter-striving . And hereby despite is done to the Spirit of Grace . O fearful aggravation ! that such a Spirit is striven against ! 'T is the Spirit of Grace , Love and Goodness , the Spirit of all Kindness , Sweetness and Benignity , which a wicked man doth despite unto , Heb. 10. 29. How vile , and horrid a thing , to requite Grace , Love , and Sweetness with Spite ! As if the Sinner should say , Thou wouldest turn me to God ; but I will not be turned ! The blessed God says , Turn at my reproof , I will pour out my Spirit unto you , Prov. 1. 23. There are preventive insinuations , upon which , if we essay to turn , plentiful effusions of the Spirit may be hoped to ensue . For he is the Spirit of Grace . When we draw back , and resist , or slight those foregoing good motions of that Holy Spirit , this is despiting him . And doth not this import enmity in an high degree ? That the Spirit needs strive so much , that it may be overcome ; as with some , at his own pleasure , he doth ; with others , in just displeasure , he strives no more , and so it is never overcome . We come now to the Application : Wherein the Subject would admit and require a very abundant enlargement , if we were not within necessary limits . Two things I shall take notice of , as very necessary to be remark'd , and most amazingly strange and wonderfull , by way of Introduction to some further Use. 1. That ever the Spirit of man , a reasonable , intelligent Being , God's own Off-spring ; and whereto he is not only a Maker , but a Parent , styl'd the Father of Spirits , should be degenerated into so horried , so unnatural a Monster ! What! to be an hater of God! The most excellent , and all-comprehending Good ! and thy own Father ! Hear , O Heavens — and Earth , saith the Lord , I have nourished , and brought up children , and they have rebelled against me , Isa. 1. 2. Be astonish'd , O ye Heavens at this ! and be horribly afraid ! be ye very desolate ! As if all the blessed inhabitants of that upper World should rather forsake their glorious Mansions , leave Heaven empty , and run back into their original nothing , than endure such a sight ! An intelligent Spirit , hating God is the most frightful prodigy in universal Nature ! If all mens Limbs were distorted , and their whole outer-man transformed into the most hideous shapes , 't were a trifle , in comparison with this deformity of thy Soul. 2. That it should be thus , and they never regret , nor perceive it ! What self-loathing Creatures would men be , could they see themselves ! so as never to endure themselves , while they find they do not love God! But men are generally well pleas'd with themselves for all this . Though the case is so plain , they will not see it . When all the mention'd indications shew it , they never charge or suspect themselves of such a thing as this enmity against God! God charges them , and doth he not know them ? The Pagan World that they are God-haters , Rom. 1. 30. even with an hellish hatred , as the word there signifies . They that profess his Name are apt to admit this true of the Gentiles ; but do we think our Lord Jesus did injuriously accuse the Jews too , that they had both seen , and hated him , and his Father ? Joh. 15. 24. How remote was it from a Jew , who boasted themselves God's peculiar people , to think himself an hater of God! And what were they , of whom he says , by the Prophet ? loathed them ; and their Soul abhorred me , ( which is presupposed ) Zech. 11. 8. and most justly , for can there be a more loathsome thing than to abhor Goodness it self ! What the most perfect Benignity ! And those Cretians had receiv'd the Christian Faith , whom the Apostle exhorts Titus to rebuke sharply , that they might be sound in it ; and of whom he says , that professing to know God , in works they denied him , being abominable , Tit. 1. 16. Hence is our labour lost in beseeching men to be reconciled to God , while they own no enmity . Since this matter is so evident , that this is the temper of the unconverted World Godward , that they are alienated from him , and enemies in their minds toward him , by wicked works : It is then beyond all expression strange , that they never observe it in themselves ; ( as the Toad is not offended , at its own poisonous nature ) and are hereupon apt to think that God observes it not , nor is displeased with them for it . It is strange they should not observe it in themselves , upon so manifold evidence . Do but recount with your selves , and run over the several heads of evidence that have been given . Can you deny you have minds capable of knowing God ? Cannot you conceive of Wisdom , Power , Goodness , Truth , Justice , Holiness , and that these may be , either more manifest , or in more excellent degrees , even among Creatures , in some Creatures more than in others ; but that Being , in which they are in highest , and most absolute perfection , must be God ? Can you deny that you have lived in great ignorance of God much of your time ? that your ignorance was voluntary , having such means of knowing him , as you have had ? That you have usually been thoughtless and unmindfull of him in your ordinary course ? That the thoughts of him have been ungratefull , and very little welcome , or pleasant to you ? That you have had little converse with him , little trust , reverence , delight , or expectation plac'd on him as the object ? That you have not been wont to concern him in your affairs , to consult him , to desire his concurrence ? That you have not thought of approving your self to him in your designs and actions , but lived as without him in the world ? That you have not designed the pleasing , or obeying of him in the course of your conversation ? That the Gospel under which you have lived , hath had little effect upon you , to alter the temper of your Spirits towards him ? That , if his Spirit hath sometimes awakened you , raised some fear , or some desires now and then in your Souls , you have supprest , and stifled , and striven against such motions ? Do not these things together discover an enmity against God , and the ways of God ? And is it not strange you cannot see this ? and perceive a disaffection to God by all this in your selves ? What is so near a man , as himself ? Have you not in you a reflecting power ? Know ye not your own selves , as the Apostle speaks , 2 Cor. 13. 5. Yea , generally , men never find fault with themselves , upon any such account ! and , consequently , think themselves in such respects very innocent in the sight of God , and think he finds no fault with them . Now these two things being premised , will make way for the following Uses . We infer therefore , 1. That whereas it so evidently appears , that men are at enmity with God , it cannot but be consequent , that God is not well pleased with them . No one is well pleased to have another hate him . God discerns that in the inward temper of mens minds , wherewith he is not well pleased , viz. this alienation of mind from him , this wicked enmity that is so generally found in them . They are wont to make light of secret , internal sin . The ill posture of their minds they think an harmless innocent thing . But this he remonstrates against , takes notice of with dislike and displeasure ; and is counterworking this spirit of enmity , not only by his word , but by his spirit of love and power . Though he doth not testify his displeasure by flames and thunderbolts ; yet he observes , and approves not the course and current of their thoughts and affections ; though he permit them , sometimes without sensible rebuke , to run on long in their contempt of him ; yet he declares it to be wickedness . The wicked have not God in all their thoughts , Psal. 10. 4. He expostulates about it ; Wherefore do the wicked contemn God , vers . 13. threatens them with Hell for their forgetting him , Psal. 9. 17. yet Sinners are apt to conclude , that God doth not see , or disallow any thing of that kind , Psal. 94. 7. How unapt are they to admit any conviction of Heart-wickedness ! Tho' 't is more than intimated to be destructive , Jer. 4. 14. Wash thine heart from wickedness , that thou mayest be saved ; q. d. thou art lost if thy Heart be not purged . Yea , when it is so plain in it self , that enmity against God , which hath its seat in the Heart , makes a mans Soul a very Hell ! yet they seem to think themselves very innocent Creatures , when they are as much devilliz'd , as a mind dwelling in Flesh can be ! This is the common practical error and mistake men lie under , that they think God takes notice of no evil in them , but what other men can observe , and reproach them for . But he knows the inward bent and inclination of their minds , and Spirits . Why else is he called , the heart-searching God ? And knows that this is the principal , and most horrid wickedness that is to be found among the children of men , an alienated mind from God ; and the root of all the rest . The fountain of wickedness is within a man. Simon Magus's wickedness lay in his thought . 'T is said to him , Repent of this thy wickedness , and pray the thought of thy heart may be forgiven thee , Act. 8. 22. And when the Prophet exhorts ( as before ) Jer. 4. 14. to wash the heart from wickedness , he adds , how long shall vain thoughts lodge within thee . And our Saviour tells us , Out of the heart , first , proceed evil thoughts , and then all the other wickednesses after mentioned , murthers , adulteries , &c. Matth. 15. 19. And that enmity and alienation of mind that turns off the whole current of a man's thoughts from God , is the original evil , and , by consequence , lets them loose to every thing else that offends him , and ruins themselves . Yet when their very Hearts are such an Hell of wickedness ( as what is more hellish than enmity against God ? ) they are , notwithstanding , wont to say , they have good Hearts . 2. Hence see the absolute necessity of Regeneration . A Doctrine , at which most men do wonder ; which our Saviour intimates , when he says , Joh. 3. 7. Marvel not at it , viz. that I said , you must be born again . But who may not now apprehend a necessity of being regenerate ? What will become of thee , if thou diest with such a disaffected mind Godward ? Do but suppose your Soul going out of the Body in this temper ! full of disaffection towards the ever-blessed God , before whose bright Glory , and flaming Majesty ( to thee a consuming fire ) thou must now appear : tho' most unwilling , and as full of horrour , and amazing dread ! How will thine heart then meditate terrour ! and say within thee , This is the God I could never love ! whom I would never know ! To whom I was always a willing stranger ! whose admirable Grace never allur'd or won my Heart ! who in a day of Grace , that is now over with me , offered me free pardon , and reconciliation ; but I was never at leisure to regard it . The love of this world , which I might have known to be enmity against God , had otherwise engag'd me . It hath been the constant language of my Heart to him , Depart from me , I desire not the knowledge of thy ways ; I must now hear from him , that just and terrible voice , even by the mouth of the only Redeemer and Saviour of Sinners , Depart from me , I knew thee not . And into how hOrrid Society must I now go ! The things that eye hath not seen , nor ear heard , more glorious things than ever enter'd into the heart , are all prepared for lovers of God. And for whom can everlasting Fire be prepared but for the Devil and his Angels , and such other accursed God-haters , as I have been ! Matt. 25. 41. Recollect your selves ; consider the present posture , and temper of your Souls ; and what your way and course is : You care not to come nigh to God now , but love to live at a distance from him , through enmity against him ; from whence proceeds your departing from him , and saying to him , depart from us ? But another day you will have enough of departing from God. A wicked man's life is nothing else but a continual forsaking of God , or departing from him . I appeal to your own hearts concerning the justice of that mentioned Repartee , They say now to God , depart from us , Job 21. 14. And God will then say to them , depart from me , Matth. 25. 41. That man's Soul must thus perish , that lives and dies at enmity with God. Regeneration slays this enmity ; and implants in the Soul Divine Love. Therefore we must be regenerate , or we cannot enter into the Kingdom of God , Joh. 3. 3 , 5. A man must have a new Heart , and a new Spirit created in him , in which Heart and Spirit the Love of God is the reigning principle . And therefore I repeat to you , the things , which eye hath not seen — and a crown of life , are prepared , and promised to them that love him , 1 Cor. 2. 9. Jam. 1. 12. You may your selves collect the rest . 3. Hence take notice of the Seat and Subject of this Regeneration and Change. It is the mind of man. For you were enemies in your minds by wicked works . We are to be renewed in the spirit of our minds , Ephes. 4. 23. To be transformed , by the renewing of our minds , &c. Rom. 12. 2. You that have not considered what Regeneration is , I tell you , 't is to have your minds altered , and changed . That whereas you did not mind God , or Christ , your minds being changed , you savour , and delight in the things of God , Rom. 8. 5 , 7. They that are after the flesh , savour the things of the flesh . The carnal mind is enmity against God. It is the mind , therefore , not as speculative meerly ; but as practical , and active , that must be renewed . Enquire , therefore , what change do you find in your minds ? Are you in mind and spirit more holy , spiritual and serious ? And are your minds more delightfully taken up with the things of God than formerly ? Till your minds are thus changed , they cannot be towards God ; but will be perpetually full of enmity against God. You will only mind earthly things , Phil. 3. 19 , 20. with the neglect of God , and Heaven , and heavenly things . If ever the Gospel doth us good , it must be by the change of our minds . 4. And in the last place . Hence understand the absolute necessity of Reconciliation with God ; because you have been alienated , and enemies against him by wicked works . Regeneration cures in part your enmity ; but makes no atonement for your guilt in having been enemies . For this you need a Reconciler , that could satisfy for you . What will become of the man that is not reconciled to God ? If you be God's Enemy , can he be your Friend ? And if God be your Enemy , he is the most terrible Enemy . How can we lie down in peace in an unreconciled state ? or without knowing , whether we are reconciled , or not ? Let not the Sun go down this day , and leave you at enmity with God. If you have fallen out with a man , the Sun is not to go down on your wrath . And is your enmity against God a juster , or more tolerable thing ? O let not the Sun go down before you have made your peace . And for your encouragement , consider , that it is the Office of the Son of God to reconcile you to him . He is the Reconciler , the Peace-maker , the maker up of Breaches between God and Man. He is , if you resist not , ready , by his Spirit , to remove the enmity that lies in your minds against God ; and , by his bloud , he causes Divine Justice to be at Peace with you . If you find the former effect , that assures you of the latter . Bless God that he hath provided , and given you notice of such a Reconciler , 2 Cor. 5. 19. God was in Christ reconciling the world to himself . Bless God that he hath sent and settled one among you on this errand , to beseech you to be reconciled to God , vers . 20. Blessed is the man , whose iniquities are forgiven ; and blessed is the man who can say , I was once an enemy , but now am I reconciled ; formerly I saw no need of Christ , but now I cannot live without him . How fearfull a thing will it be to die unreconciled to God under a Gospel of Reconciliation ! While the voice of the Gospel of Grace is calling upon you , Return and live ; Turn ye , turn ye , why will ye die ? beware of dying unreconcil'd under such a Gospel . When you return hence , retire into a corner , and consider what a wicked enmity of mind you have had against God , and Christ ; and pray that you may be renewed in the spirit of your mind , Ephes. 4. 23. Let an holy Resolution be taken up at last ( after many neglects ) as was by the poor distressed Prodigal , after he had long liv'd a wandring life , Luk. 15. 18. and onward , I will arise , and go to my Father , &c. and you will find God a mercifull Father , ready to receive you , and with joy ! Oh the joyfull meeting between a returning Soul , and a sin-pardoning God! When once your strangeness , and your enmity are overcome , and you are come into a state of amity and friendship with God ; then will the rest of your time be pleasantly spent in an holy , humble walking with God , under the conduct of Grace , till you come eternally to enjoy him in Glory . FINIS . Notes, typically marginal, from the original text Notes for div A44674-e110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 
A44686	----	A post-script to the late letter of the reconcileableness of God's prescience, &c. by John Howe ... Howe, John, 1630-1705. 1677 Approx. 41 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A44686 Wing H3035 ESTC R11322 11686221 ocm 11686221 48144 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44686) Transcribed from: (Early English Books Online ; image set 48144) Images scanned from microfilm: (Early English books, 1641-1700 ; 535:15) A post-script to the late letter of the reconcileableness of God's prescience, &c. by John Howe ... Howe, John, 1630-1705. [2], 52 p. Printed for Brabazon Aylmer ..., London : 1677. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Howe, John, 1630-1705. -- Reconcileableness of God's prescience of the sins of men. God -- Attributes. God -- Omniscience. 2004-10 TCP Assigned for keying and markup 2004-10 Aptara Keyed and coded from ProQuest page images 2004-11 Judith Siefring Sampled and proofread 2004-11 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A Post-Script To the late LETTER OF THE RECONCILEABLENESS OF God's Prescience , &c. By John Howe , the Author of that Letter . Imprimatur , Aug. 3. 1677. Guil. Sill. LONDON : Printed for Brabazon Aylmer , at the three Pigeons , over against the Royal Exchange in Cornhil . 1677. A POST-SCRIPT TO The late Letter of the Reconcileableness of God's Prescience , &c. FInding that this Discourse of the Reconcileableness of God's Prescience of the sins of Men , with the wisdom and sincerity of his Counsels , Exhortations , &c. hath been mis-understood and mis-represented ; I think it reqisite to say somewhat briefly in reference thereto . I wrote it upon the motion of that honourable Gentleman to whom it is inscribed ; who apprehended somewhat of that kind might be of use to render our Religion less-exceptionable to some persons of an enqiring disposition , that might perhaps be too sceptical and pendulous , if not prejudic't . Having finisht it , I thought it best the Author's Name should pass under some disguise , supposing it might , so , better serve its end . For knowing my Name could not give the cause an advantage , I was not willing it should be in a possibility of making it incur any disadvantage . And therefore , as I have observed some , in such cases , to make use only of the two last Letters , I imitated some other , in the choice of the penultimate . But perceiving that Discourse now to fall under Animadversion , I reckon it becoming to be no longer concealed . It was unavoidable to me , if I would , upon reasonable terms , apply my self to the consideration of the matter I had undertaken , of shewing the consistency of God's Prescience of the sins of men , with the Preventive methods we find him to have used against them , to express somewhat of my sense of ( what I well knew to have been asserted by divers Schoolmen ) God's Predeterminative Coucurrence to the sins of men also . For it had been ( any one may see ) very idle , and ludicrous trifling , to offer at reconciling those methods with God's Prescience , and have waved that ( manifestly ) greater difficulty of reconciling them with his Predeterminative concourse , if I had thought there had been such a thing . And were a like case , as if a Chirurgeon , undertaking a wounded person , should apply himself , with a great deal of diligence and address , to the cure of a Finger slightly scratch't ; and totally neglect a wound ( feared to be mortal ) in his Breast . And whereas I reckon'd God's Prescience of all whatsoever futurities , and , conseqently , of the sins of men , most certain , and demonstrable ( tho it was not the business of this Discourse to demonstrate it , but , supposing it , to shew its reconcileableness with what it seemed not so well to agree ) if I had believed his Predeterminative concurrence to the sins of men to be as certain ; Perfect despair of being able to say any thing to purpose in this case , had made me resolve to say nothing in either . For , to shew how it might stand with the Wisdom and Sincerity of the Blessed God , to counsel men not to sin , to profess his hatred and detestation of it , to remonstrare to men the great danger they should incur by it ; with so great appearance of seriousness to exhort , warn , expostulate with them concerning it , express his great displeasure and grief for their sinning , and conseqent miseries ; and yet all the while act them on thereto , by a secret , but mighty and irresistible influence , seem'd to me an utterly hopeless and impossible undertaking . The other , without this ( supposing , as to this , the case to have been as some have thought it ) a very vain one . But being well assured , that what seem'd the greater difficulty , and to carry most of terrour and affright in the face of it , was only a Chimera . I reckoned the other very superable , and therefore directed my Discourse thither , according to the first design of it , which was in effect but to justifie God's making such a creature as Man , and governing him agreeably to his Nature . Now judging it reqisite , that he who should read that Discourse concerning this designed Subject , with any advantage , should have the same thoughts of the other , which was waved , that I had ; I apprehended it necessary to communicate those thoughts concerning that , as I did . Not operously , and as my business , but only on the By , and as was fit in reference to a thing that was to be waved , and not insisted on . Now I perceive that some persons , who had formerly entertained that strange opinion of God's Predeterminative concurrence to the wickedest actions , and not purged their minds of it , have been offended with that Letter , for not expressing more respect unto it . And yet offered nothing , themselves ( which to me seems exceeding strange ) for the solving of that great difficulty and encumbrance , which it infers upon our Religion . Nor do I much wonder , that this opinion of Predeterminative concourse , to sinful actions , should have some stiff adherents among our selves . For having been entertained by certain Dominicans , that were apprehended , in some things to approach nearer us , than others of the Roman Church ; it came to receive favour and countenance from some of our own , of considerable note for piety and learning , whose Name and Authority cannot but be expected to have much influence , on the minds of many . But I somewhat wonder , that they who have had no kindness for this Letter , upon the account of its dissent from them , in this particular , should not allow it common justice . For because it hath not said every thing they would have had it say , and that would have been grateful to themselves , they impute to it the having said what it said not , and what they apprehended would be most ungrateful to all pious and sober men . The sum is , they give out concerning it , that it denies the Providence of God about sin , which all good men ought to abhor from ; and insinuate that it falls in with the sentiments of Durandus , which they know many think not well of . All that I intend to do , for the present , upon this occasion , shall be to shew wherein the Letter is mis-represented , and charged with what it hath not in it . To remark what is said against that supposed sense of it , and give the true sense of what it says touching this matter ; with a further account of the Author's mind herein , than it was thought fit to insert into so transient and occasional a Discourse as that part of the Letter was . Whereby it may be seen , wherein he agrees with those of that opposite persuasion , and what the very point of difference is . Further than this , I yet intend not to go , till I see further need . There have two Discourses come to my view that have referred to that Letter . The one in Manuscript only ; which , because it is uncertain to me , whether the reputed Author of it will own it or no ; and , because it says little or nothing , by way of argument , against the true sense of the Letter , I shall take no further present notice of . The other is Printed , and offers at somewhat of argument , which therefore I shall more attentively consider . It doth this Letter an honour , whereof its Author never had the least ambition or expectation , to insert the mention of it into the close of a very learned , elaborate Work † ; with which it might , yet , easily be imagined , its simplicity , and remoteness from any pretence to learning , would so ill agree , that a qarrel could not but ensue . It is from one , who having spent a great part of his time in travelling thorough some Regions of literature , and been peaceable , as far as I have understood , in his Travels ; it might have been hoped would have let this Pamphlet alone , when , for what I can observe , he finds no fault with it but what he makes ; and is fain to accuse it of what is no where to be found in it , lest it should be innocent . It is an unaccountable pleasure which men of some humours take , in depraving what is done by others , when there is nothing attempted that doth interfere with them ; nothing that can , righteously , be understood to cross any good end , which they more openly pretend to , nor the more concealed end ( if they have any such ) of their own glory . Common edification seems less designed , when every thing must be thrown down , which is not built by their own hands , or by their own line and measure . I plead nothing of merit in this little Essay , only I say for it , that I know not what it can be guilty of towards this learned man , that can have occasioned this assault upon it by his Pen. By how much the less it keeps his road , the more I might have thought it out of the way of his notice . I am sure it meant him no harm , nor had any design to pilfer from him any part of his Collections . But he says , he may not let it pass . Then there is no remedy . But I wonder what he should mean by he may not . It must either mean , that he thought it unlawful to let it pass , or that he had a mighty strong and irresistible inclination to sqabble a little with it . The former cannot be imagined . For then , for the same reason , he would have attempted sundry others of former and later days , that have said much to the purpose , which this Letter doth but touch obiter , and on the By ; in its way to another design . But those were Giants , whom it was not so safe to meddle with . Therefore he could very wisely let them pass , tho they have wounded his beloved Cause , beyond all that it is in the power of his , ( or any ) Art to Cure. Whence it is conseqent , that the whole business must be resolved into the latter . And this inclination cannot but owe it self to some peculiar aspect and reference he had to the Author . Whom , tho he was in incognito , yet ( as I have been informed ) he professes to have discourst with upon the same Subject many times . And so , therefore , he might once more before this public rancounter , if he had thought sit , and Nature could have been repel'd a while . It is true , he hath found me not facile to entertain his Sentiments in this matter . And indeed I have deeply dreaded the portentous imaginations which I found had more lightly tinctur'd his Mind , as to this thing , concerning the Blessed God. Than which , upon deliberation , I do believe , no human Wit can ever devise worse . As I have often freely told divers of my Friends , and 't is very likely , among them , himself . Tho I do not suspect the contagion to have infected his vitals ; By a priviledg , vouchsaf't to some , that they may possibly drink some deadly thing that shall not hurt them . But why must an impatiency of this dissent break out into so vindictive an hostility ? I will not say I expected more friendly dealing . For , as I do well know it was very possible such a public contest might have been manag'd with that candour and fairnes , as not at all to intrench upon friendship . So , as it is , I need not own so much weaknes , as , upon many years experience , not to be able to distinguish , and understand there are some tempers less capable of the ingenuities that belong to that pleasant relation . But it was only a charitable errour of which I repent not , that I expected a more righteous dealing . He pretends to give my sense , in other words . And then gravely falls to combating his own man of straw which he will have represent me , and so I am to be tortured in Effigie . [ It can never be proved , that it implies a contradiction , for God to make a Creature , which should be capable of acting without immediate Concourse . ] This he puts in a different character , as if I had said so much . And why might not my own words be allowed to speak my own sense ? But that his understanding and eyes , must then have conspired to tell him , that the sense would have been qite another ? It is only a [ predeterminative ] concurrence to all actions , even those that are most malignantly wicked , p. 32. And again , Gods concurring , by a [ determinative ] influence unto wicked actions , p. 36. Which is the only thing I speak of ; as what I cannot reconcile with the Wisdom and Sinceritie , of his Counsels and Exhortations , against such actions . And if he had designed to serve any common good end , in this undertaking of his , why did he not attempt to reconcile them himself ? But the Wisdom and Sinceritie of God are thought fit , ( as it would seem ) to be sacrificed to the reputation of his more peculiarly admired Schoolmen . If there be such an universal determination , by an irresistible Divine influence , to all even the wickedest actions ( which God forbid ! ) methinks such a difficulty should not be so easily past over . And surely the reconciling such a determinative influence with the Divine Wisdom and Sinceritie , had been a performance worth all his learned labours besides , and of greater service to the Christian name and honour . But it seems the denying concurrence by such predetermining influence , is the denying of all immediate concurrence . And I am sent to the Thomists , Scotists , Jesuites , and Suarez , more especially to be taught otherwise . As if all these were for determinative concourse . Which is very pleasant , When the very Heads of the two first-mentioned Sects were against it , as we shall see further anon , the third generally , and Suarez particularly , whom he names , have so industriously and strongly opposed it . Yea and because I assent not to the Doctrine of predeterminative concourse , I am represented ( which was the last spite that was to be done me ) as a favourer of the Hypothesis of Durandus . And he might , as truly , have said of Henry Nicholas , but not so prudently , because he knowes whose opinions have a nearer alliance to that Family . Now I heartily wish I had a ground for so much charity towards him , as to suppose him ignorant that immediate concourse , and determinative , are not wont to be used by the Schoolmen , in this controversie , as terms of the same signification . If he do , himself , think them to be all one , what warrant is that to him to give the same for my sense ? When 't is so well known they are not commonly so taken , and that determinative concourse is so voluminously written against , where immediate is expresly asserted . Let him but soberly tell me , what his design was , to dash out the word [ determining ] from what he recites Of that Letter , and put in [ immediate ] . Which he knowes is not to be found in any of the places he refers to in it . Or what was the spring of that confidence that made him intimate the Scotists , Thomists , The Jesuites , and particularly Suarez , to be against what is said in the Letter , in this thing ? If he could procure all the Books in the World to be burnt , besides those in his own Library , he would yet have an hard task to make it be believed in the next Age , that all these were for God's efficacious determination of the Wills of men unto wicked actions . I need not , after all this , concern my self , as to what he saies about the No Medium between the extreams of his disjunctive proposition . Either the human will must depend upon the Divine independent Will of God , &c. ( as he phrases it in the excess of his caution , lest any should think the Will of God was not a Divine Will ) Or God must depend on the human will , &c. Unles he can shew that the human will cannot be said to depend on the Divine , as being enabled by it , except it be also determined and impelled by it , to every wicked action . A created Being that was entirely from God , with all the powers and faculties which belong to it ; That hath its continual subsistence in him , and all those powers continued , and maintained by his influence every moment ; That hath those powers made habile , and apt for whatsoever its most natural motions and operations , by a sutable influence , whensoever it moves or operates . Can this creature be said not to depend , as to all its motions and operations , unles it be also unavoidably impelled to do every thing to which it is thus sufficiently enabled ? I again say , Was it impossible to God to make such a creature that can , in this case , act or not act ? It is here odly enough said , that the Author gives no demonstration hereof . Of what ? Why that it can never be proved ( as the reference to the foregoing word shewes ) that it implies a contradiction , &c. It seems it was expected that Authour should have proved by demonstration , that it can never be proved , that it implies a contradiction , for God to make a Creature , which should be capable of acting ( as he feigns him to have said ) without immediate concourse . By what rule of reasoning was he obliged to do so ? But if the proving there is such a creature , as , in the case before expressed , can act without determinative concourse , will serve turn to prove , that it cannot be proved , it implies a contradiction there should be such a One : I may think the thing was done . And may think it sufficiently proved , that there is such a creature ; If it appear ( whereof there is too much proof ) that there are such actions done by creatures , as , for the reasons that were before alledged , it could not stand with the Nature of God to determine them unto . And was nothing said tending to prove this , that it could not consist with the Nature of God , to determine men unto all the wicked actions they commit ? It seems unles it were put into mood and figure , 't is no proof . Nor was it the design of those Papers to insist upon that subject ; but there are things suggested in transitu , as such a discourse could admit , that ( whether they are demonstrative or no ) would puzzle a considering person . That God should have as much influence , and concurrence to the worst actions , as to the best . As much , or more than the sinner or the tempter . That the matter of his Lawes to Adam , and his posterity , should be a natural impossibilitie . And I now add , the irreconcileablenes of that determination , with God's Wisdom and Sinceritie , &c. These I shall reckon demonstrations , till I see them well answered . However if mine were a bad opinion , why was it not as confutable without the mention of Durandus ? But that was , with him , an odious name ; and fit , therefore , to impress the brand , which he desired I should wear for his sake . This is a likely way to clear the truth . Yet if it serve not one design , it will another , he thinks , upon which he was more intent . Are all for Durandus's way that are against a predeterminative influence to wicked actions ? I could tell him who have shewn more strength in arguing against Durandus , than I find in all his Arguments ; who yet have written , too , against determinative concourse to such actions , more than ever he will be able to answer , or any man. The truth is , when I wrote that Letter , I had never seen Durandus . Nor indeed did I consult any Book for the writing of it , ( as I had not opportunity , if I had been so inclined ) except , upon some occasions , the Bible . Not apprehending it necessary , to number votes , and consider how many mens thoughts were one way , and of how many the other , before I would adventure to think any of my own : But , I have this day , upon the view of his Animadversions , taken a view of Durandus too . And , really , cannot yet guess , what should tempt him to parallel my conceptions with Durandus's , but that he took his , for somewhat an ill-favoured name . Durandus , flatly , in several places denies God's immediate concourse to the actions of the Creatures . Which I never said nor thought . But do really believe his immediate concourse , to all actions of his Creatures ( both immediatione virtutis , and suppositi , that I may more comply with his Scholastic humour , in the use of such terms , than gratifie my own ) Yet not determinative unto wicked actions . Again , Durandus denies immediate concourse , universally , and upon such a ground , as whereupon , the denial must eqally extend to good actions as to bad ; viz. That 't is impossible the same numerical action should be from two or more Agents immediately and perfectly , except the same numerical vertue should be in each . But ( he saies ) the same numerical vertue cannot be in God and in the Creature , &c. Whereas he well knowes the concourse or influence ( for I here affect not the curiosity to distinguish these two termes , as some do ) which I deny not to be immediate to any actions , I only deny to be determinative , as to those which are wicked . Yea and the Authours he qotes ( § . 11. ) Aqinas and Scotus , tho every body may know they are against what was the notion of Durandus , yet are as much against himself , if he will directly oppose that Letter , and assert determinative concourse to wicked actions . They held immediate concourse , not determinative . The former , tho he supposes Divine help in reference to the elections of the human will , yet asserts the elections themselves to be in mans own power , and only saies that in the executions of those elections men can be hindered . That ( whatsoever influence he asserts of the first cause ) men still , habent se indifferentèr ad benè vel malè eligendum . The other , tho he also excludes not the immediate efficiency of God in reference to the actions of men , yet is so far from making it determinative , that the reason he gives why , in evil actions , man sins , and God doth not , is , that the former of these Causes , posset rectitudinem dare actui qam tenetur eam dare , tamen , qantum est ex se , daret , si voluntas creata cooperaretur ; in the very place which himself refers to . Wherein they differ from this Authour toto Coelo ; and from me , in that they make not determinative influence necessary in reference to good actions , which I expresly do . Thus far it may be seen what pretence or colour he had to make my Opinion the same with Durandus's , or , his own , the same with that of Thomas and Scotus . But if he knew in what esteem I have the Schoolmen , he would hardly believe me likely to step one foot out of my way , either to gain the reputation of any of their names , or avoid the disreputation . He , notwithstanding , supposed his own reputation to be so good ( and I know no reason why he might not suppose so ) as to make it be believed I was any thing he pleased to call me , by such as had not opportunity to be otherwise informed . And thus I would take leave of him , And permit him to use his own reflections upon his usage of me , at his own leisure . But that civility bids me ( since he is pleased to be at the pains of catechising me ) first to give some answer to the Qestions wherein he thus expostulates with me . Q. 1. Whether there be any action of Man on earth so good , which hath not some mixture of Sin in it ? And if God concur to the substrate matter of it as good , must he not necessarily concur to the substrate matter as sinful ? For is not the substrate matter of the act , both as good and sinful the same ? A. 1. It seems then , that God doth concur to the matter of an action as sinful . Which is honestly acknowledged , since by his Principles , it cannot be denied ; tho most , of his way , mince the business , and say the concurrence is only to the action which is sinful , not as sinful . 2. This I am to consider as an argument for God's predeterminative concurrence to wicked actions . And thus it must be conceived . That if God concur by determinative influence to the imperfectly good actions of Faith , Repentance , Love to himself , Prayer : Therefore to the acts of enmity against himself , Cursing , Idolatry , Blasshemy , &c. And is it not a mighty conseqence ? If to actions that are good qoad substantiam , therefore to such as are in the substance of them evil ? We our selves can , in a remoter kind , concur to the actions of others : Because you may afford , your self , your leading concurrence to actions imperfectly good , therefore may you to them that are down-right evil ? because to Praier , therefore to Cursing and Swearing ? and then ruin men for the actions you induc't them to ? You 'l say God may rather , but sure he can much less do so than you . How could you be serious in the Proposal of this qestion ? We are at a loss how it should consist with the Divine Wisdom , Justice , Goodnes , and Truth to design the punishing Man , yet innocent , with everlasting torments , for actions which God , himself , would irresistibly move him to ; Whereas his making a Covenant with Adam in reference to himself and his posterity , implied there was a possibility it might be kept ; at least that he would not make the keeping of it , by his own positive influence , impossible . And you say , If he might concur to the substrate matter of an action as good , ( which tends to man's Salvation and Blessedness ) he must necessarily conc●●● ( and that by an irresistible determinative influence , else you say nothing to me ) to the substrate matter of all their evil actions , as evil , which tend to their ruine and misery , brought upon them by the actions which God makes them do . I suppose S. Luk. 6. 9. with Hos. 13. 9. shew a difference . If you therefore ask me , Why I should not admit this conseqence ? I say it needs no other answer , than that I take Wisdom , Righteousnes , Goodnes , and Truth , to belong more to the Idaea of God , than their contraries . Q. 2. Is there any action so sinful that hath not some natural good as the substrate matter thereof ? A. True. And what shall be infer'd ? That therefore God must by a determinative influence produce every such action whatsoever reason there be against it ? You might better argue thence the necessity of his producing , every hour , a new World ; in which there would be a great deal more of positive Entity , and natural goodnes . Certainly the natural goodnes that is in the Entity of an action , is no such invitation to the Holy God by determinative influence to produce it , as that he should offer violence to his own Nature , and stain the Justice and Honour of his Government , by making it be done , and then punish it being done . Q. 3. Do we not cut off the most illustrious part of Divine Providence in governing the lower World , &c. A. What ? by denying that 't is the stated way of God's Government , to urge Men , irresistibly , to all that wickednes , for which he will afterwards punish them with everlasting torments ? I should least of all , ever have expected such a qestion to this purpose , and am ashamed further to answer it . Only name any act of Providence , I hereby deny , if you can . In the next place , That my sense may appear , in my own words ; And that I may shew how far I am of the same mind with those that apprehend me at so vast a distance from them ; and where , if they go further , our parting point must be ; I shall set down the particulars of my agreement with them , and do it in no other heads than they might have collected , if they had pleased , out of that Letter , As 1. That God exerciseth an universal Providence about all his Creatures , both in sustaining and governing them . 2. That , more particularly , he exerciseth such a Providence about Man. 3. That this Providence about Man extends to all the actions of all men . 4. That it consists not alone in beholding the actions of men , as if he were a meer spectatour of them only , but is positively active about them . 5. That this active Providence of God about all the actiens of men consists not meerly in giving them the natural powers , whereby they can work of themselves , but in a real influence upon those powers . 6. That this influence is in reference to holy and spiritual actions ( whereto since the Apostacie , the nature of Man is become viciously dis-inclined ) necessary to be efficaciously determinative ; such as shall overcome that dis-inclination , and reduce those powers into act . 7. That the Ordinary , appointed way for the communication of this determinative influence , is by our intervening consideration of the inducements which God represents to us in his Word , viz. the Precepts , Promises , and Comminations , which are the moral instruments of his Government . No doubt but he may ( as is intimated in the Letter , p. 141. ) extraordinarily act Men , in some rarer cases , by inward impulse , without the help of such external means , ( as he did Prophets or inspired persons ) And when he hath done so , we were not to think he treated them unagreeably to their natures , Or so as their natures could not , without violence , admit . But it hath been the care and designment of the Divine Wisdom , so to order the way of dispensation towards the several sorts of Creatures , as not only not , ordinarily , to impose upon them , what they could not conveniently be patient of , but so as that their powers and faculties might be put upon the exercises whereof they were capable , and to provide that neither their passive capacity should be overcharged , nor their active be unemployed . And whereas the reasonable nature of Man renders him not only susceptible of unexpected internal impressions , but also capable of being Governed by Laws , which reqires the use of his own endeavour to understand & obey them ; And whereas we also find such Lawes are actually made for him , and propounded to him with their proper enforcements . If it should be the fixed course of God's Government over him , only to guide him by inward impulses , This ( as is said , p. 142 ) would render those Lawes and their Sanctions impertinencies , His faculties whereby he is capable of Moral Government so far , and to this purpose , useless and vain . And would be an occasion , which the depraved Nature of Men , would be very apt to abuse into a temptation to them , never to bend their powers to the endeavour of doing any thing that were of an holy and spiritual tendency ( from which their aversion would be alwaies prompting them to devise excuses ) more than a meer machine would apply it self to the uses which it was made for , and doth not understand . Therefore , lest any should be so unreasonable , as to expect God should only surprize them , while they resolvedly sit still and sleep ; he hath , in his infinite Wisdom , withheld from them the occasion hereof ; And left them destitute of any encouragement ( whatsoever his extraordinary dealings may have been with some ) to expect his influences , in the neglect of his Ordinary Methods , as is discoursed p. 90. and at large in the following Pages . And which is the plain sense of that admonition , Phil. 2. 12 , 13. Yea and tho there be never so many instances of merciful surprisals , preventive of all our own consideration and care , Yet those are still to be accounted the Ordinary Methods which are so de jure , which would actually be so , if Men did their duty , and which God hath obliged us to observe and attend unto as such . 8. That in reference to all other actions which are not sinful , tho there be not a sinful disinclination to them , yet because there may be a sluggishnes , and ineptitude to some purposes God intends to serve by them , This influence is also alwaies determinative thereunto ; whensoever to the immense Wisdom of God shall seem meet , and conducing to his own great and holy ends . 9. That , in reference to sinful actions ; by this influence God doth not only sustain men who do them , and continue to them their natural faculties and powers , whereby they are done , but also , as the first Mover , so far excite and actuate those powers , as that they are apt and habile for any congenerous action , to which they have a natural designation ; and whereto they are not sinfully dis-inclined . 10. That , if men do then employ them to the doing of any sinful action ; by that same influence , he doth , as to him seems meet , limit , moderate , and , against the inclination and design of the sinful Agent , over-rule and dispose it to good . But now , if , besides all this , they will also assert ; That God doth , by an efficacious influence , move and determine men to wicked actions . This is that which I most resolvedly deny . That is , in this I shall differ with them , that I do not suppose God to have , by internal influence , as far , an hand , in the worst and wickedest actions , as in the best . I assert more to be necessary to actions , to which men are wickedly dis-inclin'd ; but that less will suffice for their doing of actions , to which they have inclination more than enough . I reckon it sufficient to the production of this latter sort of actions , that their powers be actually habile , and apt for any such action , in the general , as is connatural to them ; supposing there be not a peccant aversion , as there is to all those actions that are Holy and Spiritual ; which eversion a more potent ( even a determinative ) influence is necessary to overcome . I explain my self by instance . A man hath from God the powers belonging to his nature , by which he is capable of loving or hating an apprehended good or evil . These powers , being , by a present Divine influence , rendred habile , and apt for action : He can now love a good name , health , ease , life , and hate disgrace , sicknes , pain , death . But he doth also by these powers thus habilitated for action , love wickednes , and hate God. I say , now , that to those former acts God should over and besides determine him , is not absolutely and alwaies necessary ; and , to the latter , is impossible . But that , to hate wickednes universally , and as such , and to love God , the depravednes of his nature , by the Apostacie , hath made the determinative influence of efficacious grace necessary . Which , therefore , he hath indispensable obligation ( nor is destitute of encouragement ) earnestly to implore and pray for . My meaning is now plain to such as have a mind to understand it . Having thus given an account wherein I agree with them , And wherein , if they please , I must differ . It may perhaps be expected I should add further Reasons of that difference on my part . But I shall for the present forbear to do it . I know it may be alledged , that some very Pious ( as well as Learned ) Men have been of their opinion . And I seriously believe it . But that signifies nothing to the goodnes of the opinion . Nor doth the badnes of it extinguish my Charity , nor reverence towards the men . For I consider , that as many hold the most important truths , and which most directly tend to impress the Image of God upon their Soules , that yet are never stamped with any such impression thereby ; so , it is not impossible some may have held very dangerous opinions , with a notional judgment , the pernicious influence whereof hath never distilled upon their hearts . Neither shall I be willing without necessity to detect other mens infirmities . Yet if I find my self any way obliged further to intermeddle in this matter , I reckon the time I have to spend in this World , can never be spent to better purpose , than in discovering the fearful conseqences of that rejected opinion , the vanity of the subterfuges whereby its assertours think to hide the malignity of it ; and the inefficacie of the Arguments brought for it . Especially those two which the Letter takes notice of . For as so ill-coloured an opinion ought never to be admitted without the most apparent necessity , So do I think it most apparent there is no necessity it should be admitted upon those grounds or any other . And doubt not but that both the Governing Providence of God in reference to all events whatsoever ; and his most certain foreknowledg of them all , may be defended , against all opposers , without it . But I had rather my preparations to these purposes , should be buried in dust and silence ; than I should ever see the occasion which should carry the signification with it of their being at all needful . And I shall take it for a just and most deplorable occasion , if I shall find any to assert against me the contradictory to this Proposition , That God doth not by an Efficacious Influence Vniversally move and determine men to all their Actions ; even those that are most wicked . Which is the only true , and plain meaning , of what was said , about this busines , in the before mentioned Letter . FINIS . Notes, typically marginal, from the original text Notes for div A44686-e220 † Court of the Gentiles , part 2. page 522. L. 2. Dist. 1. Q. 5. D. 37. Q. 1. Dist. 1. Q. 5. ut supr . 1 a. Q. 83. Q. 1. A. 1. Q. 2. Answ. Q. 3. Answ. 
A49838	----	Some questions and answers concerning religion and the worship of God. Laythes, Thomas, d. 1701. 1691 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A49838 Wing L753 ESTC R220074 99831503 99831503 35966 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49838) Transcribed from: (Early English Books Online ; image set 35966) Images scanned from microfilm: (Early English books, 1641-1700 ; 2050:23) Some questions and answers concerning religion and the worship of God. Laythes, Thomas, d. 1701. 1 sheet ([1] p.) s.n., [London : 1691] Imprint from Wing. Signed and dated at end: Thomas Laythes. From Dailhead in Cumberland, 18th 11th mo. 1691. Reproduction of the original in the Friends' Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Early works to 1800. Quakers -- Early works to 1800. God -- Worship and love -- Early works to 1800. 2007-12 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Some Questions and Answers concerning Religion , AND THE WORSHIP OF GOD. THE only Living and Eternal God that made Heaven and Earth , and all Mankind , it is he that requireth Religion , Worship and Service , from all People , having given them a Gift and Understanding whereby to know and discern Good from Evil , and Right from Wrong : And seeing there are so many Religions , Professions and Worships in the World , it is very necessary to know which is that True Religion and Worship the Lord hath a Regard unto , and doth Accept of . Quest . 1. From whence comes , and what is , the true and sound Religion and Worship ? Answ . The true and right Root , from whence sound Religion springs and arises , is from that precious Incorruptible Seed , sowen by Christ the good Seeds-Man in the Hearts of the Children of Men , whereby they are Renewed and Born again unto a firm Faith , and sure stedfast Belief in God the Father , and in his Eternal Son Jesus Christ for Life and for Salvation ; and in this living and true Faith , we sincerly serve , honour and obey God , in a holy Living with him in his Fear , and a daily waiting upon him , and a humble Walking before him , and reverend Worshiping and Serving him in the Spirit and in the Truth , Jam. 1.27 . Joh. 4.24 . Pet. 1.23 . Quest . 2. What is the difference between the true Religion and the false ? Answ . The true and sound Religion having for its Ground and Foundation a pure Principle of Truth , which leads into all Truth in the Hearts and Consciences of the Children of God , whereby they are acted , led and guided in the things of God , and in all there religious Services to God : Then the fruits and effects therefrom , is Meekness , Patience , Temperance , Love , Peace and Good-will unto all : And such as are led and guided by this good Spirit , they are firm , and sure , and stedfast in their Religion and Worship , and cannot forsake the Assembling themselves together in the time of Persecution and Suffering , as the manner of some hath been . — And the Ground and Foundation of false Religion , is Darkness , Ignorance and Unbelief , Pride , Blind-zeal and Self-conceitedness , begotten by the Spirit of Enmity in the Hearts of the Children of Darkness and Disobedience to the Light and Grace of God ; and from this ground ariseth all that confusion in Religion and Worship , and those many Inventions and Traditions in pretence of the service of God : And from this vain Religion , and unbridled Tongue , ariseth much Discord , Strife and Contention , from such as conceit they know that which they rightly know not , and so are wise in their own Imaginations , and puft up with their own Conceivings , to contend and dispute in the Spirit of Enmity , and not of Love ; and when this doth not prevail , then sometimes they go on to Persecution , Imposition and other Cruelties , about Religion and Worship ; and such are not conscientious for any Religion at all , but can easily comply and conform to any Religion and Worship whatsoever , being from the meek and peaceable Spirit of Christ Jesus . Quest . 3. Among all sorts of People , who may be said to be likest the Ancient and Primitive Christians ? Answ . Those may be said to be likest the Ancient and Primitive Christians , who do believe in , and receive the Light and Spirit of Grace in their own Hearts , and are thereby taught in Doctrin and Practice , in Humility , Charity and Self-denial , being made willing patiently to suffer Reproach and Persecution for God and Christ's sake , and walk according to Christ's Example , who went about doing good , and when he was reviled , reviled not again , 1 Pet. 2.21 , 22 , 23 , Act. 10.38 . Quest . 4. Who are the best Ministers ? Answ . Those may be said to be the best Ministers that convert and turn most Souls unto God , according to that in James 5.20 . He that converteth a Sinner shall save a Soul : Then let us see who these are ; they are not the Proud and Lofty , they are not the Light and Airy , nor the Wild and Wanton , they are not the Hirelings , who seek their Gain from their Quarter , they are not the envious Persecutors , nor the vain and unprofitable Talkers . Quest . 5. Who are they then ? Answ . They are such as have freely received the Gifts of God's Grace , and according to the Ability thereof , do freely Minister unto others , what they have heard seen and handled of the Word of Life in themselves and live accordingly , whereby they are made Instrumental to turn many from Darkness to Light , and from Satan's Power to God : These are the best Ministers . Quest . 6. And who is the best Teacher ? Answ . The best Teacher is Christ Jesus , who by his Light and Grace teacheth to deny Ungodliness and Worldly Lusts . And who are they that are taught and guided by him ? Not the Prophane , Drunkards , Lyers , Swearers , Whore-mongers and Adulterers , nay these God will judge : It 's those that live Soberly , Righteously , and Godly in this present World , Tit. 2.11 , 12. Quest . 7. And which may be said to be the best Meetings in relation to the Worship of God ? Answ . Those may be said to be the best Meetings , wherein the Lord most appears by his Heavenly Power and Divine Presence to humble the Hearts , and mollifie and tender the Spirits of his Children , and enlarge them to run the way of his Commandments with great Delight : These are certainly his People , and these are the best Assemblies and Meetings . Let Truth and true Experience speak to these few Things . From Dailhead in Cumberland , 18 th 11 th Mo. 1691. Written by a Friend to Truth , and a Well-wisher to all People , Thomas Laythes . 
A45500	----	The right way of seeking God a sermon preach'd at Great Yarmouth on the 11th of May, 1692, being the day of the monthly fast / by James Hannott ... Hannott, James. 1692 Approx. 73 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A45500 Wing H659A ESTC R40939 19537305 ocm 19537305 109049 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45500) Transcribed from: (Early English Books Online ; image set 109049) Images scanned from microfilm: (Early English books, 1641-1700 ; 1689:6) The right way of seeking God a sermon preach'd at Great Yarmouth on the 11th of May, 1692, being the day of the monthly fast / by James Hannott ... Hannott, James. [4], 35 p. Printed by Tho. Snowden for Edward Giles ..., London : 1692. Imperfect: cropped. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Micah VI, 8 -- Sermons. Fast-day sermons. God -- Worship and love -- Sermons. Sermons, English -- 17th century. 2008-05 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-11 John Pas Sampled and proofread 2008-11 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion The Right Way OF Seeking God. A SERMON Preach'd at Great Yarmouth On the 11th of May , 1692. Being the Day of the Monthly Fast . By James Hannott Minister of the Gospel there . 1 Cor. Xv. 10. — Yet not I , but the Grace of God. LONDON , Printed by Tho. Snowden for Edward Giles Bookseller in Norwich near the Market-place . 1692. To my worthy Friends , Inhabitants of the Town of Great Yarmouth , who frequent that Religious Assembly I relate unto . Beloved in our Lord ! THE Design of the following Sermon is to give the true Notion , ( tho not a perfect Description , ) of a Religious Fast . The frequent Return of these Days , I have fear'd should occasion our degenerating into a Formal and meet Customary Observance of the Externals of them . To prevent this , and more fully to explicate and press the Duty of a East-day , my thoughts were exercis'd upon this Subject . And when the Discourse had serv'd you in this , it was laid up among its fellows ; it being no part of my intention , in either the Composing or Preaching of it , that it should be more publick . And there it had still continued , if the joynt Request of several of you , had not oblig'd me to deliver it into your hands . I question not but it was a holy zeal for the Divine Truths insisted on , your regard to the practice of Righteousness , your love of Mercy and desire to walk humbly with God , from whence your importunity did proceed , accompany'd with a hope that the same things might be promoted in others ; which is so good an End , that if it may in any measure be attained , I shall have no cause to Repent of my compliance with you in it . The Lord grant it may be so , to whose blessing for that purpose I now commit it . And for you , my Heart's desire and Prayer is , that ye , may stand perfect and compleat in all the Will of God : Walking in all the Commandments and Ordinances of the Lord blameless . I am Your Obliged and Affectionate Servant in the Gospel . J. H. Yarmouth June 16. 1692. The right way of seeking God. Micah VI. 8. He hath shewed thee , oh man , what is good : and what doth the Lord require of thee , but to do justly , and to love Mercy and to walk humbly with thy God ? THese words are the Prophet's answer to a sollicitous question that the Jews did propound unto him . To understand the design and pertinency of the Answer 't will be needful we reflect upon the Question , and also the occasion of it . The Lord had a controversie with his People , and said that he would plead with Israel . And that that He charges them with , was their Ingratitude and unthankfulness to Him for his many favours and benefits bestowed upon them : Two of which , as more signal , He does particularly recount ; his delivering them from the Tyranny of Pharaoh in Egypt , and his defending them from the Inchantments of Balaam in Moab . And having such evidence to produce in his Cause , He might well challenge them , as He does , ver . 3. oh my People , what have I done unto thee , and wherein have I wearied thee ? q. d. what have I commanded you , that you should count my service a Burden ? or wherein can you fault my conduct and providence towards you ? have I been unmindful of you or wanting to do you good ? if I have , come forth and plead it , and testifie against me . But on the contrary does not the whole of my proceedings with you testifie for me ? Witness what I did for you in Egypt , and what I did for you in the Wilderness : you had to this day been a Captive People , if I had not redeem'd you ; had not I defended you , the Devil and his Agents had prevail'd to scatter and break you in pieces . Remember , oh my People these things , my ancient loving kindness to your Fathers whose Mercies you inherit ; and have you any cause then to complain of my service ? can you mend your selves by changing your Lord ? oh house of Israel , are not my ways equal ? are not your ways unequal ? This charge was so home and demonstrative that they had nothing to reply , were convicted in their Conscience , and justifie God : they are made sensible that they had complain'd of Him without cause , that they had falsely accus'd his Providence , and by their unthankful and undutiful carriage towards God , had highly provok'd his Anger against them ; and now that that they are most sollicitous about is , how they may have the Lord pacify'd and reconcil'd to them . Hereupon they move the Prophet with this Question , Wherewithal shall I come before the Lord , and bow my self before the high God ? The Lord , ( as if they had said ) we see , is Angry with us , as indeed he has just cause to be , and we are afraid that his Judgments should break forth upon us , as we have deser'vd they should ; oh ! What shall we do to avert them ? How shall we make our appearance before this high God , or what shall we say unto him , or who shall direct us what to do , that we may get the Lord to be at peace with us ? My Text contains an Answer to this question , only before the Prophet comes to that , He represents this People as suggesting some methods to themselves which they thought might serve to attone the anger of God and to procure his favour towards them . They inquire whether a punctual observance of the outward Institutions of God's Worship might not avail to that end , and proffer to address themselves to him with burnt Offerings and Calves of a year old , as the Law requir'd . And if more than the ordinary Sacrifices were necessary in their Case , they 'll spare no cost , but profess they were willing to do more than indeed it was either possible or lawful for them to do . Thousands of Rams they are ready to offer ; would ten thousand Rivers of Oil suffice , could so many be procur'd , they would pour them all out before Him ; and whereas nothing could be dearer to them than their Children , and amongst them the first born , yet if God would accept of the death of a Child , they were willing to cause it to pass through the fire . Provided that they might retain their sins , their injustice , unmercifulness and proud disobedience to the commands of God , they will be as bountiful , expensive and laborious in the externals of Worship as God would have them to be . They will load his Altar with their Sacrifices , provided they may still go on to load God with their sins , they will devote all their substance to the Temple if they may be excus'd the dedicating themselves to God as a living and holy Sacrifice , which is the true reasonable service . They will pour out thousands of sighs and prayers to God , Fast as often as He will , confess sin as much as He would have them , so that after they have confess'd it , they may be allowed to return to the practice of it . No , no the Prophet tells them , it is not your offerings , your Rams , your Rivers , nor your Children , that will serve this turn : These things , tho' some of them be such as God has appointed , yet these alone will not please God , there is something else God looks for from a People that would humble themselves aright before Him , and meet God in his Worship with acceptation ; and if you ask what that is ? He hath shewed thee , O man , what is good , and what doth the Lord require of thee , but to do justly and to love mercy and to walk humbly with thy God ? q. d. you inquire how you may come before the Lord , how you may humble your selves in a right manner , so as that the anger of the Lord may be turned away from you , and you may escape his impendent judgments . You seem to be very desirous to have the Lord still to be your God , and that He would continue you to be his People , that He would still go on to deliver and to defend you , as He has done in times past : then know that it is not sacrifices only that God desires , but that which in conjunction therewith he does principally and ultimately require , is , that you do Justly , and love Mercy , and walk humbly with your God : these things are good and acceptable to God , and indispensibly incumbent upon you , as the Lord has shewed them to be his mind and will concerning you ; And tho' there are other things that God does require , which in their place and time are to be attended to , yet nothing comparatively with these , as to do justly , to love mercy and walk humbly with thy God. In which words we have these two general parts . 1. A tacit Reprehension that the Prophet gives this People , reproving that fleshly confidence they plac'd in the external duties of God's worship , and much more in those arbitrary ways of Devotion which were of their own devising . 2. A positive Direction that he lays before them how they might come before God in his own instituted Worship with acceptation . And in that direction there are three particulars considerable . 1. A discovery of a Divine rule which we are to attend to in all our addresses to God , and that is the Revelation God has made of his mind and will to us , he hath shewed thee , oh man. 2. A specification of things that are conformable to that rule , and to be regarded by us , viz. Justice that is to be done , Mercy that is to be loved , and Humility that is to be express'd in our walking with God. * The last of which , walking humbly with God , compriseth the whole of our Covenant Obedience , Gen. 17.1 . as the two former are eminent instances of it in particular . 3. A Rational enforcement of the forementioned duties by arguments ; one taken from the goodness of the things , he hath shewed thee , oh man , what is good , another from the Will and Command of God concerning these things , and what doth the Lord require of thee ? These things are good , to do Justly , to love Mercy , and to walk humbly with God , and these are the things that God requires , and you must mind and attend unto , if you would so appear before God in his Worship , as to have the Lord pacified to you , and his anger turned away from you . The whole of which may be thus summ'd up . Doct. That a People who would humble themselves aright before the Lord , would have the difference between Him and Them comprimised , and would come before the Lord so as to be accepted with Him ; must not rest in and take up with the external duties of God's Worship , but attend unto those things in their practice that are expressive of Real holiness and Obedience to the will of God in what he commands and requires of them . Before I proceed to prove and improve this proposition it will be needful to premise this in the first place , namely , that the answer that the Prophet in the text gives to this Peoples question , and the conclusion I have now formed from it , does not respect the way of Atonement or making satisfaction to the Justice of God for sin . For as to that there is the same insufficiency in the highest acts of Evangelical obedience as there is in the performing the duties of Divine worship . The payment of one debt cannot discharge us of another : now we stand ingaged to God in a twofold Debt ; a Debt of punishment , that is the consequent of sin , whereby we become obnoxious to the Curse of the Law , the Wages of sin is death : And a Debt of Duty which is our obligation to the Precept of the Law , and the payment of the Debt of Duty cannot discharge us from the debt of sin . When we do our duty we do but what we ought , and the doing what we ought cannot be a compensation for the doing of what we ought not to have done . If we come short in our duty that further increase the Debt of sin , but tho' we perform our duty that does not , lessen the former debt . We are debters still to the Justice of God , because we have violated his holy Law ; the Sanction of which was , the Soul that sins shall die , and are utterly insolvent or uncapable to pay this debt by the most exact and continued obedience that we can yield to the commands of it , for by the works of the Law shall no flesh be justified . If therefore the Question be in what way is the justice of God satisfied for sin ? in what way and upon what account is God reconcil'd to Sinners ? What is the meritorious and procuring cause of the Grace and favour of God to a Person or People that have provoked his Anger against them by their sins ? He hath shewed thee , Oh Man , in his word , that it is not any Obedience of thine , that thou dost or canst perform unto God , but the obedience , the sufferings , the Righteousness of his own Son our Lord Redeemer , that is the onely meritorious procuring cause of God's being reconciled to Sinners . He is the Surety of that better Covenant that has paid the debt of sin for us and in our place ; that was made Sin for us by offering himself to God , and did appear to put away sin by the sacrifice of himself . But if the Question be , what it is that God requires of man according to the terms of the new Covenant , that would have the benefit of Christ's mediation , so as to have God actually reconcil'd to him , and the Anger of God turned away from him ? He hath shewed thee , Oh man , that it is not some slight external devotion : An outside fasting , or confessing of sin , and humbling your self for a day ; but that in conjunction with a Serious and Hearty performance of these duties , you do justly , and Love mercy , and walk humbly with God. Our Prophet does suppose God's acceptance of the atonement for sin made by our Lord Jesus Christ , but lets them know that without a Performance of the necessary duties of the Gospel , their claim to that atonement would be fruitless and ineffectual . As there was something that God required of Christ when He substituted himself in our Room to answer for our sins which was his dying for us , so there is something that God Requires of us , if we would have the benefit of the death of Christ . The Gospel does not make void , but establish the Law in its preceptive power . Christ's dying for sin , and our doing the will of God do very well consist . For to this end He dyed , and rose , and revived , that he might be the Lord both of the Dead and Living . That as he dyed for sin , so we should die to sin ; and have communion with him in his rising by our walking in newness of Life . That which God required of Christ was obedience in a way of merit , that which God requires of us is obedience in a way of duty . Our obligation to obedience is not dissolved , but inforced and heightn'd by the mediatory Obedience of our Lord Jesus . To. do justly , to love mercy , and to walk humbly with God ever were , and ever will be incumbent on the Reasonable creature ; and are those things that the Lord requires of them that would Seek him with acceptation and success . This premis'd , I now proceed to confirm the truth of the Proposition , and the proof of it will depend upon shewing these two things ; 1. The insufficiency that there is in a bare performance of the duties of Religious Worship separate from the duties of justice , mercy and humble walking with God , to procure the favour of God to a People . 2. The necessity that there is of such a People's attending to the practice of those things that are expressive of real holiness and Obedience to God in conjunction with the duties of God s worship , in order to that end . And first let us consider the insufficiency that there is in a bare performance of the duties of Religions worship separate from the duties of justice mercy , and humble walking with God , to procure the favour of God to a People , to comprimise the difference between God and them , to pacifie his Anger and to avert his judgments . And because this People in the text talk'd so much of their burnt-Offerings , their Calves and their Rams , I shall to make this branch of the demonstration more plain and convincing , present you with the judgment of God in his word concerning these things , whilst this way of worship was in use and shew you of how little account with God these Sacrifices were , when separated from the duties of justice , mercy and humble Obedience . The Ancient Sacrifices are to be considered two ways , 1. as they were typical Representation of that real Sacrifice which our Lord Jesus Christ offered to God , to make reconciliation for the sins of his offered to when through the enternal Spirit he offer'd himself to God. Much of the Gospel , as it was Reveal'd in that time , was wrap'd up in those Sacrifices . They did all refer to and prefigure him that was to come . For whereas the holy and righteous Law of God had threatned Sin with Death , it could not be reasonably , supposed , that the blood of Bulls and of goats should take away sin . And therefor , the Heathens to supply that defect , having some natural , or rather traditional knowledge of the necessiry of sacrifices to make Atonement for sin , did conclude that nothing less than the Life of a Man offered in Sacrifice , was sufficient to appease God. But indeed this man , is no other than the man Christ Jesus , the Psalmist is brought in speaking to his Father to this purpose , Heb. 10.5 . When he cometh into the world , he saith , acrifice and offering thou wouldst not , but a body hast thou prepared me . Or , secondly , they are to be considered as acts of Homage and Worship performed by that People , to God , and in which they generally rested in a neglect of the weightier matters or the Law. And however they though to please God thereby we 〈…〉 testimonies in their own Scriptures , which shew how highly God was displeased with them , whilst they took up with these in the neglect of Judgment Mercy and Humble walking with God. And I 'll begin with that Reproof the Prophet gave King Saul , who bore himself much upon this business of sacrificing in the omission of a direct command of God wherein his obedience was concerned , 1 Sam. 15.22 . Samuel said , Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord ? behold to obey is better than sacrifice : and to hearken than the fat of Rams . It do's appear by the preceding part of this history , that God had sent Samuel to Saul with a command to destroy the Amalekites , and that with a total destruction , Man and Woman , Infant and suckling , Ox and Sheep , Camel and Ass . Saul applies himself to this work , but did it negligently and in part only . Agag the King he spares , supposing it might be for his honour to make him a Prisoner of War to lead him in triumph . Also the best of the Sheep , and of the Oxen , and of the Fattlings and of the Lambs he saves , and his pretence for that was , that these Fat Beasts would do well to serve God's Altar ; 't was not fit to slay them any where else . What ? hath the Lord as great delight in sacrifices as in obedience ? This was the command of God that all of Amalek should be destroyed : what meaneth then the bleeting of the Sheep , and the Lowing of the Oxen which I hear ? Oh , says he , they are for sacrifices to Worship God with . No , the Prophet tells him , God will accept of no such Worship , as is besides his command , and is founded in a contempt of that . To obey is better ( pleases God more ) than Sacrifice . Better thou hadst throughly obeyed the command of God , tho' there had not been a Ram left in the Universe to be offer'd in Sacrifice . My second proof for this I take from the 50th Psalm at the seventh verse we find the Lord addressing himself to that people thus ; Hear , oh my People , and I will speak ; oh Israel , and I will testifie against thee . God had something to speak to them , and something to tesitifie against them . That which he had to say to them is at ver . 8. I will not reprove thee for thy Sacrifices or thy burnt-offerings continually before me . It seems they were so punctual in their Sacrifices , they would not rob God of a Lamb , nor fail him of an hour ; their burnt offerings were continually before him . So that he would not tax them for any remissness or deficiency that way . But tho' He would not reprove them for their Sacrifices , he would reprove them for their sins and that to purpose , asking them , what they had to do , to declare his statutes , or take his Covenant in their Mouth , seeing they hated instruction and cast his words behind them ? Come , says God , you load my Altar with your sacrifices , but at the same time you make me to serve with your sins . You are a sacrificing People , but you are also a wicked People . You hear , but you hate my word , and when my commands are set before you , you take them and cast them behind you . Theft and Whoredom , and evil speaking , you practise , or connive at in others , and you think your sacrificing should make amends for all No , says the Lord , I testifie against you , that except you Repent and Reform , it is not all your Sacrifices can help you , but you your selves will become a Sacrifice to my justice , I will deal with you as with others that are mine Enemies , and live in a total neglect of me . Wherefore , consider this , ye that forget God , lest I tear you in pieces , and there be none to deliver . He numbers them with those that forget God , because they rejected his commands , when yet at the same time they were so exact in their sacrifices , that He had nothing to reprove them for in that matter . The Prophet Isaiah in his 1st chapter from the 11th . to the 21st verse , does at large represent the judgment of God concerning this ancient way of worship sever'd from Judgment , Mercy and Faith. To what purpose is the multitude of your sacrifices unto me ? saith the Lord ; I am full of burnt offerings , &c , To what purpose , Lord ? hast thou not requir'd these things ? true , but there is something else too that I require of you , to do Justly to love Mercy and walk Humbly with me ; and where are those offerings which I most delight in ? Bring no more vain oblations . Lord ! they are thy Oblations , ay but they are vain , and altogether unprofitable to you as you do offer them , Incense is an abomination to me , 't is iniquity even the solemn meeting . Iniquity Lord ! 't is thy worship , and is it iniquity to Worship God ? No , not in it self , but as you order the matter it is so ; such worship as yours is , is no better than an open affront to me , whilst you think to put me off with this , and at the same time practise all manner of leudness and wickedness Your hands are full of blood , you are unjust and unmerciful , and whilst that blood is in your hand , what matters to me all the Blood of Beasts that you shed from time to time before my Altar ? Indeed it seems to have been the great burden of the Prophetical Ministry , to convince that People of the sin and Vanity of their trusting in these Sacrifices , whilst they neglected the duties of practical obedience , ' I was a sharp reproof to this purpose which the Lord by another prophet gave them , Jer. 7. where having discover'd in the former part of the Chapter their groundless confidence and trusting in the Temple , which He threatens to do so as He had done to Shilo , He lets them know that their Sacrifices were of no more account with him at v. 21. Thus saith the Lord of hosts the God of Israel put your burnt-offerings unto your Sacrifices , and eat Flesh . q.d. keep your Sacrifices to your selves , & dispose of them as you will ; eat them , do with them what you please . The burnt-offerings were wholly to be consum'd in the fire : The People were not to partake of them , but of the peace-offerings and thank-offerings they might eat ; now , says God , you may take all for me ; eat your burnt-offerings as well as your peace-offerings , I care not for any of them . And the Reason , upon which this Conviction is grounded , is at the 22th v. For I spake not unto your Fathers , nor commanded them in the day that I brought them out of the hand of Egypt , concerning burnt-offerings or Sacrifices , v. 23. But this thing commanded I them , saying , obey my voice , and I will be your God , and ye shall be my People : and walk ye in all the ways that I have commanded you , that it may be well unto you . The first word that God spake unto Israel was this , Obey my voice : This was that he commanded them , before he commanded them concerning Burnt-offerings : The ten Commandments which contain the rule of Moral Obedience , he delivered to them in the first place , and afterwards his statutes and ordinances that were to govern his publick Worship . But , says he , that that was first commanded by me is last and least of all minded by you . You are for Burnt-offerings and Sacrifices , but not for obeying my voice . Well! put your Burnt-offerings to your Sacrifices , and eat them , do with them what you will I will not be concerned in them . To all which we may add that express testimony that the Lord gave them of his preference of moral duties to those that were only Ritual and Ceremonial , Hose . 6. He tells them v. 5. That He had hewed them by the Prophets , and every stroke was to cut down this fleshly confidence of theirs , that they plac'd in their sacrifices , whilst they neglected the other substantial duties of Religion , v. 6. For I desired mercy and not Sacrifice , ( or mercy rather than Sacrifice ) and the knowledge of God ( an obediential knowledge ) more than burnt-offerings . I shall close this with that sentence of the Scribe , Mark 12. Who having asked our Lord , Which is the first commandment of all ? Our Saviour answers , to Love God with our whole Soul , and the Second to it , to Love our neighbour as our selves . Hereupon the Scribe said unto him , Well Master , thou hast said the truth , this is more than all whole burnt-offerings and Sacrifices . And that he apprehended Christ aright , our Lord 's approving him in what he said does manifest . When Jesus saw that he answerd discreetly he said unto him , Thou art not far from the Kingdom of God. And now I proceed to the Second branch of the Demonstration , to shew the necessity of practical Obedience in conjunction with the duties of Divine Worship for a People to attend unto that would have the Anger of God appeas'd to them , And because the text furnishes us with sufficient matter for the proof of this , I shall present you with three considerations which it contains and proposes to this purpose . 1. That this is Good , and therefore to be desir'd and pursu'd by us 2. That this the Lord requires , which lays us under an indispensible obligation to attend thereunto . 3. That this God has been pleas'd to shew and reveal to us , and therefore we are inexcusable if we live in a neglect of it . 1. The necessity of practical Obedience in conjunction with the duties of Divine Worship does appear from the consideration of the goodness of it . Whatever the Lord requires of man , to be done it is good : Good in it self , good for him and good for others . 'T is Absolutely good , Personally good and Relatively good . To do justly is good , to love mercy is good , to walk humbly with God is good . And what an attractive is this to come up to our duty , that is so good in the whole and good in every part of it ▪ These things are good in themselves , not only because they are commanded , as all the positive institutions of worship are good , but they have an intrinsical goodness , and commend themselves to us from their very nature , they are such things as flow from the nature of God , as well as bear a conformity to the Will of God. So that it is impossible they should be otherwise than good , or that what is contrary to them should be so . Injustice , unmercifulness and disobedience to God cannot be good , they are Evil , and altogether Evil , and will be so for ever , Deut. 30.15 . see , I have set before thee this day life and good , and death and evil . Holiness is good , and sin is evil ; and it is impossible that either of them should be other than what they are . Sin cannot become Good , holiness cannot become evil : the difference betwixt holiness and sin is as great as betwixt good and evil ; that except good could become evil , and evil good , the nature of good and evil be alter'd and confounded , it is impossible that Holiness thould be any otherwise than good , and sin any other thing than the worst and the purest evil . These things are also Good for us , so that we cannot more directly seek and promote our own good and happiness than in the practising of them . Is that good that is amiable and lovely ? what so lovely as ho liness ? That is the glory of the Divine Being , and the likeness of God in Man. Is that good that is pleasant and delightful ? the sweetest pleasures are to be found in the ways of God. None injoy such peace and tranquility in their mind , are so free from fears and offences as those who have the strictest regard to God's commands . Or is that good that is profitable ? we are assur'd that godliness is profitable to all things , having a Promise of the life that now is , and of that which is to come . Oh how good is it to walk with God! to awake with God , and to be in the fear of the Lord all the day ! Whereas many say , Who will shew us good ? Would they seek it in the way of God's commands they would assuredly find it . And these things are good for others too ; how advantagious and beneficial to the World are Justice and Mercy ? how much do they conduce to the good order of it ? how sweet are the influences that they diffuse amongst all persons ? who is not the better for them ? The godly are refreshed with them , they adorn the Gospel , and commend Religion to others as a real substantial thing that is worthy their consideration and choice . The Religion that lies only in forms and discourse is an airy , unaffecting thing , and gets no ground in the World , but that that is operative and powerful commends it self to the Consciences of Men ; these things are good for the bodies , and good for the Souls of others , and that is one Reason of the strict charge that is laid upon the Ministers of the Gospel to be frequent in the urging and pressing of them , Tit. 2.8 . These things I will that thou affirm constantly , that they which have believed in God , might be careful to maintain good works : these things are good and profitable unto men . And this is further inforc'd by , 2. A consideration of the will of God , as being that which the Lord requires of us . 'T is His will concerning , and his command to us , who is the Lord , who has an unquestionable right in us and a supream power over us , and whose will is a binding law as well as a sufficient Reason to us ; so that it is no arbitrary or indifferent matter whether we will obey or no , but he that requires you to perform the duties of his solemn Worship , and in Obedience to whose command you ingage in them , does likewise require you to do justly , to love mercy , to walk humbly with your God. And as his willing of these things to be duties incumbent on Man is that that is highly consentaneous and agreeable to his own glory , that the reasonable creature should be just and merciful as he is , and be always mindful of that infinite distance that there is between him and it , and the highest deference that upon that account is due to him ; so the regular subordination that there ought to be in our Wills to His , the relation we stand in to Him as the Lord , and the intire subjection we owe to Him in that Relation ; lays us under the strictest obligation to observe and obey all his requirements . Consider then . The Lord , that is thy supream Ruler and Governour , He in whose hands is the disposal of all things , who doth according to his will in the Army of Heaven , and among the inhabitants of the Earth ; He that is the one Lawgiver who is able to save and to destroy , who has the power of Life and Death , and whose power reacheth to the Soul as well as the body , can save or destroy both in Hell. He whom the Angels obey , and are His Ministers hearkning to the voice of his word : He , whose Law at first impress'd upon them , the inanimate creatures do every day fulfil : This Soveraign Lord who is King throughout the World , requires that you should be Just and Merciful and Humble . Every act of disobedience to his command is a high contempt of his Authority . 'T is the character of the wicked to say , Who is Lord over us ? and again , Who is the Lord , that I should obey his voice ? Oh let us take heed of becoming guilty either in mind or practice of so great an impiety . Moreover , The Lord , that is thy Redeemer , that has bought thee with the inestimable price of his own blood : that laid down his Life to deliver thee from Sin and Death and Hell , was willing to empty himself of his glory for a time , to be poor and mean , to be despised and persecuted and suffer the accursed death of the Cross for your sake : rather than you should dye , He would dye in your place ; rather than you should become a sacrifice , He was willing to be made one Himself : that out of Obedience to the Will of God , and from the greatness of his love to the Children of Men travelled with the greatest sorrows , drunk off the bitterest cup and underwent the Curse for you , He also requires the most exact obedience at your hand . And ye are not your own , but ye are bought with a price : therefore glorifie God in your body and in your spirit which are God's . Yea , The Lord , that is thy bountifull Benefactor , that does thee good continually , that loads thee with his benefits every day , that prevents thee with mercy , that supplies thee with good , that delivers thee in thy straits , succours thee in thy temptation , hears thy prayers , and is so ready to appear for thy help : The Lord in whom them dost Live and Move and hast thy Being , that is a Sun and a Shield , will give Grace and Glory , and with-hold no good thing ; that has given thee so many tasts of his Love , such frequent experiences of his goodness , and yet has greater things in reserve to bestow , what is it that he requires of thee as a grateful return for all these benefits but that thou do justly and love mercy and walk humbly with thy God. consider then who it is that requires these things of you ; and how reasonable and equitable is it that we should answer His requirements in the most punctual manner ? Especially if we add , 3. The last consideration that the Lord who hath required these things hath shewed and made known the same , has promulg'd and declared his will very plainly and expressly , in these things , to the understanding and capacity of all persons . He hath shewed thee , Oh man , what is good , and what the Lord doth require of thee . He requires nothing of thee but what He has shewed thee . These things are common to man as man , and therefore requir'd of every man , He has spoke them to thy ear , he has made them visible to thy Eye , they are such things as do approve themselves to thy Rational Faculties : These are not Mysteries but plain discoveries of the mind and will of God , He has set thy duty in a clear light , which whosoever attends unto may attain to the understanding of it . He hath shewed thee , Oh man. Partly by the Light of Nature that some of these things , at least , as to do justly and to Love mercy , are pleasing and acceptable to him . He has ingrav'd them upon thy very Heart , so that reflecting upon the Original principles of thy Nature , and by conversing with thy self , asking thy Conscience questions , and harkning to the Answers and dictates of it , this thou mayst know and understand , that to do justly is good ; and injustice is evil ; to love mercy is pleasing to God , and the contrary to it as displeasing to him . Did the Heathens of old , and do they still at this day know it and art thou a stranger to it ? Read what is said of them , Rom. 2.14 , 15. the Gentiles which have not the written Law , do by nature the things contained in the law , these having not the Law , are a law unto themselves , which shews the work of the Law written in their hearts . But principally He hath shewed it thee by the light of his Word that contains a more explicite and full Revelation of man's duty . All the lines of it are there drawn at length , all the particulars of it clearly stated . If thou goest to the Law and to the Testimony , thou may'st have a sufficient direction how to act in all thy concerns , how to order thy steps in every path , what it is God requires of thee every day , in every place and in every condition : what thy duty towards God and what thy duty towards man is . And what cause have we to adore the goodness of God , that has furnish'd us with such a clear light to direct us in our walking with him , that we have not only a Law light but a Gospel-light that shines so brightly ? Jesus Christ is come a light into the World , He hath reveal'd God unto us , He is the way , the truth and the life , that both by his Preaching and by his Example has opened the mind of God to us , and He that followeth Him shall not walk in darkness , but have the light of life . And because God hath shewed it unto thee , thou art inexcusable oh man ! who livest in the neglect or contempt of these requirements of His. Thou canst not plead ignorance ; or say , when thou dost an unjust action , that thou didst not know better ; or be unmerciful and say thou didst not know it to be a fault ; or be proud and disobedient against God and ask what evil there is in 't ? oh take heed that thou dost not sin against Light and Knowledge , for to him that knoweth to do good and doth it not , to him it is sin , sin with an aggravation , that will be attended with a sorer punishment on them that are guilty of it , even to be beaten with many stripes . So much for the confirmation of the Doctrine , that which follows is The APPLICATION . 1. This Doctrine yields , at all times a useful , but on this day a very seasonable caution to us , to take heed that we rest not in mere outward duties of Worship , as if that were all that God required ; and as it is to be feared many persons do , to the deceiving of themselves . They are very exact , very frequent and very punctual in these things , but guilty of a woful neglect of the moral duties of Religion , and so are but partial , and consequently unsincere in their obedience . Let us take heed that we deceive not our selves in the same way . If we halve it with God in the matter of our duty , He will cut us short in the matter of his mercy . What if such a Religion should obtain a temporal reward , 't is insufficient to evidence a real interest in the saving love of God. There is no doubt but God has requir'd these things of us . All the true methods , means and ways of Worship are of God's appointment . Praying and Hearing and Fasting are his Ordinances ; but he never intended that we should rest in these and go no further : To do this and no more : to attend unto these and neglect other things , is a Badge of loathsom Hypocrisie in the sight of God , and branded in Scripture as the guise of an unsound Heart . Hypocrites and unsound Professors know they must do something in Religion . Something they would do to appease God when He is Angry ; something , to continue His favour when Providence is easie and comfortable to them ; something , to keep up a Credit and Reputation with others for Religion ; and something to quiet the importunities of their own Conscience ; but then they resolve to do as little as they can , and because a slight and heedless performance of the Worship of God is the easiest part of Religion , and most consistent with their unmortified lusts , they pitch upon this course . 'T is indeed much easier to confess a hundred sins , than to forsake one : 't is easier to spend a whole day in publick Worship , than to deny the enticement of a Lust , or to withstand a Temptation when it opportunely presents ; because the one is only the labour of the body , the other requires the exercise of the Soul ; the one may be a weariness to the Flesh , but the other is cross and opposite to the beloved interests of it ; and carnal Hearts may make shift to brook the one , tho' they cannot bear the other . A little outward Pennance and Mortification of the body they can undergo , but a true Repentance of sin , that consists in deserting the practice and mortifying the principle of sin is utterly distasteful to them . Oh then as we would acquit our selves of the charge and guilt of Hypocrisie , let us take heed of resting in the outward duties of Worship . Tho' your Eyes be lifted up to Heaven , if your affections be fix'd upon Earthly objects ; tho you bow your knee before God , if your Hearts do Rebel against Him : if you acknowledge your transgression , but do still retain and practise it ; if you make many Prayers but don't endeavour to live answerably to 'em ; if you vow and promise to lead a new life , but as soon as you go from this place forget what you have been doing : What is all this but a mere mockery ? And be not deceived , God is not mocked . This part of the Worship of God that we are now ingaged in is no doubt a very necessary duty incumbent upon us . God has commanded it , and special providences call us to it . Who does not see what need there is of Fasting , of Prayer and Humbling our selves before the Lord ? But Remember this is but one part of what God requires of you . The true Fast does not consist in a bare observance of those things that outwardly relate to such a day . A man may be very Formal in them , forbear all servile work , put on meaner apparel , attend the publick duties of God's House , and outwardly seem to be very submiss and serious therein , and yet if this be all , God does disown such a Fast from being the day that he has chosen and appointed , Isa . 58.5 . Is it such a Fast that I have chosen ? A day for a man to afflict his Soul ! Is it to how down his head as a bulrush , and to spread sackcloth and ashes under him ? wilt thou call this a Fast , and an acceptable day unto the Lord ? No , this is not the day that God has chosen : And yet this is the only Fast that many keep , that is fill'd up with corporal gestures and performances . What then is the Fast that God has chosen ? He himself describes it in the following verses , to loose the bands of wickedness , to undo the heavy burdens , and to let the oppressed go free , — to deal thy bread to the hungry , to bring the poor that are cast out to thy house , to cover the naked , and hide not thy self from thy own flesh , i. e. turn not away from relieving thy poor Brother : This is the true Fast , the Fast that God has chosen , to break off from our sins , and to do justly , and to love mercy . And , Oh that this may be the Fast that we may keep , a day that God may accept , and accept us in it ! we seem to be sensible that the Just and Righteous God has a controversy with this Nation , that He is come forth to plead with England . We have like the Jews , been unthankful for mercies , do soon forget our wonderful deliverances and refuse to be reform'd by the various methods God has us'd with us to that end , and now we think God is Angry with us , and we fly to these duties of Fasting and Prayer , and hope these will appease God ; and is this all that we will do ? God will upbraid us with such Fasts , soon grow weary of them , and break in through such Fasts with his judgments upon us . He looks for more , he requires more , and more than this we must do , if we would prevail with God , and obtain a blessing from Him , and that now leads me to the 2d Use . I would make of this truth , to Exhort and ers uad e you to come up to the full duty of this day in the several branches that grow upon the text , to do justly , to love mercy , and to walk humbly with God ; which are all of them such things as all that profess the name of our Lord Jesus should labour to be very exact in . 1. Do justly : Let justice and righteousness regulate your dealings with Men , and be expressed in all your concerns with them . The best description of of justice , ( that branch of it that is called commutative , ) is that which our Lord and Saviour has ven of it , Mat. 7.12 . whatsoever things ye would that men should do to you , do ye even so to them . i. e. so deal with others , as you would have them to deal with you , if they were in your place , and you in in theirs . No man would have another to deal fraudulently and deceitfully with him , to cheat and wrong and oppress him ; do you to others as you would have them to do to you . Be as just in your word , as true to your promise , as exact in your dealings as you would have others to be ? This is the thing that is just , and that this Justice God does require of you , Appears by the reproof the Prophet gives the violaters of it in the words that follow the text , Are there yet the treasures of wickedness in the house of the wicked , and the scant measure that is abominable ? shall I count them pure with the wicked balances and with the bag of deceitful weights ? These uneven balances , deceitful weights and scant measures , that are the Instruments of unrighteousness , are hateful to God , and tho' for a time they may serve a covetous humour , and men may heap up treasures to themselves thereby , yet there is a curse that attends such persons , and a moth that will consume their riches ; those treasures of wickedness will not always continue in the house of the wicked . To do justly is a thing that most persons know , but too few make Conscience of , but justice is a thing that must be done . 'T is not enough to have the notion of it in our Mind , but the practice of it must be in our hand . To be just and not to do justly in our particular actions is a contradiction . He that doth Righteousness is Righteous . And that we may do so , let us consider , how pleasing and acceptable this is to God , Prov. 21.3 . to do justice and judgment is more acceptable to the Lord than Sacrifice . Let us also consider what an Ornament it is to Christianity ; to do justly is to adorn the Doctrine of God our Saviour , Tit. 3.10 . which does so strictly and frequently injoin the practice of Righteousness betwixt man and man. And indeed what does Religion teach you if it does not teach you this piece of morality ? Further consider how necessary the practice of this Divine Vertue is to fit and qualifie you for converse and communion with God in his Ordinances ; so that when the Question was put of old , Lord who shall abide in thy Tabernacle ? who shall dwell in thy holy hill ? 'T is answered , He that walketh uprightly , and worketh Righteousness , and speaketh the truth in his Heart . He that back-biteth not with his tongue , nor doth evil to his neighbour , nor taketh up a reproach against his neighbour , Psal . 15.1 , 2 , 3. And if this does not move some of us , let such consider , that the just God , to whom vengeance does belong , does very often execute his Righteous Judgments upon notorious and impenitent violaters of Justice , 1 Thes . 4.6 . that no man go beyond and defraud his Brother in any matter : because that the Lord is the avenger of all such . You are a trading People that I speak to , and have dealings in the World , I beseech you to consider these things and have a strict regard to justice and righteousness in all you do . And so doing , 2. Love Mercy , labour to be of a merciful disposition : shew mercy , and do it from a principle of Love , love to God and love to Man. The object of Mercy are the Miserable , and the exercise of this grace consists in doing what in us lies to relieve those that are in necessity , to comfort those that are cast down , to counsel those to whom our advice may be helpful , to sympathize with those that are afflicted , to assist those that are tempted , and to help them to bear their burden : In one word , to do all the good that we can to the Souls and Bodies of all men , and especially to those that are of the houshold of Faith. Be ready to give to them that ask , to lend to them that would borrow of you , and to forgive those that have offended against you . A merciful man is such a one as Job , who was Eyes to the blind , and Feet to the Lame , and a Father to the poor , Job 29.15 . The all-wise God has so order'd it in his Providence that we should always have objects and occasions for the exercise of this Grace . Some are poor , some are sick , some are carried into captivity , some are bereav'd of their relations , that others that are healthful and rich and prosperous in the World might succour them in their distresses : And some left to fall into sin , that those that stand by Grace , might restore such with a spirit of meekness . Think it not enough that you are strictly just , but remember that you must be merciful too . Yea you cannot be truly just except you be merciful , to deny to others some part of our own , when the providence of God calls us to give it , is injustice , as well as not to give them what is their own , and the highest injustice , injustice to God , in not using the goods of this World , to the end for which he has intrusted us with them . 7. And as Divine Love is the general Principle of all good actions , so it is the immediate Fountain from whence all the Streams of Mercy do issue . They that love Mercy , will be ready to shew Mercy , and think it no cost , no burden , no weariness to do it . That that proceeds from Love we do freely and chearfully , and that puts a lustre upon every act of Mercy . And to excite this Principle in you , consider , that shewing Mercy to others does assimilate and make you like unto God himself , who delights in Mercy ; who when he does proclaim his Name , does it especially by the display of his Goodness and Mercy ; and should we not affect the nearest Union with God , and the highest Resemblance of him ? Luke 6.36 . Be ye therefore merciful , as your heavenly Father is merciful . Also consider that the Love of Mercy is a special evidence of the Sincerity of your Love to God , to be Merciful for God's sake does proceed from the love of God : But , whoso hath this worlds goods and seeth his Brother hath need , and shutteth up his Bowels of compassion how dwelleth the Love of God in him ? 1 John 3.17 . And let us often seriously think of the great day of the Lord , when nothing but Divine Mercy can stead and befriend us , and that they are merciful men who are particularly describ'd in Scripture that shall have the benefit of the Divine Mercy . The Apostle's prayer for Onesiphorus , 2 Tim. 1. does import so much , v. 16. the Lord give Mercy unto the house of Onesiphorus for he oft refreshed me , — the Lord grant that he may find mercy of the Lord in that day . And it is expresly said on the contrary , that He shall have judgment without mercy that hath shewed no mercy , Jam. 2.13 . How ready and willing then should we be to embrace all Opportunities of shewing Mercy . In which , as well as in the former duty of doing justly , we should have respect unto God , his glory as the end , and his command as the reason of all that we do , which is the fumm of the last duty , that you 3. Walk humbly with your God ; endeavouring to approve your selves to Him in all that you do , which is that that puts an excellency into and a beauty upon your due tyes to men , and makes them acceptable with God through Jesus Christ , as being ultimately done to him . Endeavour that your whole life may be as much as possibly you can a continued walk with God. Set him always before your Face , have your Eye constantly to him : keep up your Hearts with God , in a frame fit for Communion with God at all times . Observe his Providence , follow the Guidance of it , receive the Instructions of it , and comply with all the Calls of it . Be led by the Spirit of God , and be obsequious to all his holy motions : let your conversation be in Heaven . Be followers of the Lord Jesus , and walk as you have Him for an Example . And be very Humble in your walking with God , depend upon him for Divine assistance and strength in all that you do for his name . Be Humble and Reverent in your Worshiping of God. Ascribe all the Glory to him of all the good you receive and do . Be Low , be vile in your own sight , and exalt the Lord in your Soul : Let him be your first and your last : Begin all your works with God , and end them in Him. Remember to this purpose , how God has declar'd Himself as to this part of your duty , that He resisteth the Proud , but giveth Grace to the humble . And has promis'd to dwell with the Humble . Therefore nip and check all the buddings of pride when it first begins to shoot . Be not proud of your cloathing , but be cloathed with Humility . Be not proud of your Parts and Gifts but use them to Edifie one another in Love. Be not proud of your Riches and Estate , for you must shortly leave them , and give an account , to Him that lends them you , how you have improved them for Him. Indeed we do very much forget our selves what we were , and do yet continue to be Sinful dust , when our hearts do swell with this Vanity . This is the worst , because ( as it is probable , ) it was the first sin . And is still the first that lives , and the last that dies in the heart . Labour therefore thro' the Spirit of God to mortifie it in all the k●nds of it both Corporal and Spiritual . And indeed what way soever we look , we may see enough to make and to keep us humble . If we look up to God how should his Majesty abase us ! If we look to our selves , how low should our sins lay us ! If we look to Saints , it may humble us to see how short we come of many of them in Grace and Holiness ; And if to Sinners , to consider that such we were , and such we should have continued to be , had not the free and effectual Grace of God made the difference . You that have most , have nothing but what you have received . And for your Direction , as to the whole ; 1. Be convinced that your duty lies in these things ; that they are not things indifferent , but indispensibly incumbent upon you : If any thing be necessary for us to attend unto , the things here propos'd to us are so . To make light and little account of them , is to cashier all practical Obedience , for what remains to be done by you , if doing justly , and shewing mercy , and walking humbly with God , be not your duty ? Yea these are the great and weighty duties of the Gospel , that claim our primary regard and attendance to them . And yet how many professing the Christian Religion , act as if Christianity were nothing at all concern'd therein ; which is and ought to be for a Lamentation ? Persons that are unjust and unmerciful to men , and disobedient to God , and that oftentimes without finding any Remorse or Regret in themselves , whose Religion has nothing of substance in it , but lies in some speculative notions only , which they have taken up ; these have a form of Godliness , but deny the power thereof ; from such , they that would walk with God in a course of Obedience , must turn away . 2. Make sure of a Being in Christ by Faith , that in him you may hear and bring forth this fruit unto God. such an Interest in , and Union with the Lord Jesus by a Faith that is of the Operation of God , is absolutely necessary to a right discharge of any and every duty . For tho' some of the things that God requires , may be done as to the external part , and what is so done may be materially good , without any such special Grace received and exerted in the doing of them , yet are they formally defective , as not proceeding from a pure Heart , and a good Conscience , and Faith unfeigned , which are the declared Principles , necessary to constitute and denominate an action Evangelically good . Humane Nature indeed , refin'd from the more dreggy and sensual part of it , by Precepts of Morality , may raise it self to a practice of That that is purely moral in these things . So some of the Heathens have not only been strictly just , but largely beneficent , and have done much good both in their publick capacities and private stations . But in as much as our Evangelical Walking and Conversing with God is concern'd in these actions , that they be done thro' a Divine Strength , and directed to the Glory of God , this the Mind of Man is altogether ignorant of , whilst estranged from the Light and Power of that Faith , whereby we come to be in Christ , and to be one with him : For as it is thro his Mediation only , that we are , and can be accepted in any good we do ; so there is a Divine Grace communicated from him to us , that alone can strengthen us to do , and persevere in the doing these things , and also direct our hearts to intend the Glory of God therein : And which is that Qualification that specificates duties of Evangelical Obedience from acts of Moral Virtue . Thus the fruit ever answers the species and kind of the Tree it grows upon , is corrupt or good according as that is ; and nothing less than such a supernatural Grace receiv'd in Union with Christ , is sufficient to make this Evil Tree good , so to alter the Corrupt Nature of Man , to dethrone the Dominion of Sin , and to bring the Soul under the power of a Principle of Righteousness and Holiness whereby it becomes disposed , sanctified and meet for the Master's use , and prepared unto every good work . Then think it not enough that you are Christians by Name , by an outward Baptism , and visible Profession , but make sure of a real spiritual In-being in Jesus Christ , in whom only it is that we can do any thing that is good , so as to be accepted with God in it ; and without whom we can do nothing , that is a bringing forth fruit unto God. 3. Possess your selves with as lively apprehensions as you can get of the worth and excellency of the things God requires of you . And these , to do justly , to love mercy , and to walk humbly with God , are all of them things that have a real and transcendent worth in them ; such things as do approve themselves to be Good and excellent to an enlightened mind , and a well-disposed heart . They are such things , wherein the Perfection of our Nature , as it lies in a conformity to God , and subjection to him , does consist ; They are also Lovely in the Eyes of others , and things of good Report , that cause Religion to be well spoken of . None but the debaucht , and such whose Consciences are sear'd as with a hot Iron , will open their mouths against them ; to all others , that have any sense of Humanity , and Conscience left , they commend themselves , as things that are good and excellent , worthy to be practis'd and imitated by others . Having such a lively apprehension of the worth of these things , we shall not look upon them as a task and imposition upon us , but do them with delight as things that are most suitable and agreeable to us . 4. Read , study and in all things consult the Word of God , to regulate your doings to God , and dealings with Men. This written Word is the Revealed Will of God. This shews us all things we are commanded , and all we are forbidden . This Word is able to make the Man of God perfect , throughly furnish'd unto all good works . And what can more commend it to us to be the Book of our daily Converse and Meditation ? I don't wonder that David speaks so much in the praise and commendation of it , when he declares it was a Lamp unto his feet , and a Light unto his path . Whether it were night or day with him , whatever state of Life he pass'd through , the Word of God was his Rule , his Counsellor , that never fail'd him , and never misled him . How much is it then our wisdom to have a constant Regard to this Word , to see that warranting our actions , guiding us in our difficulties , and reclaiming us when we go astray . Such is the promise for our direction , consulting with the Word , and seeking God to enable us by his Spirit to understand it , Isa . 30.21 . Thine Ears shall hear a word behind thee , saying , This is the way walk ye in it , when ye turn to the right hand , and when ye turn to the left . 5. Awe your hearts with the Authority of God in his Commands , when Temptations would bribe your Affections to turn out of the path of Duty . We need something to check those inclinations there are in us to comply with Temptations , which those that are ingag'd in a course of Obedience are wont to meet with : And nothing so effectual to that purpose , as to consider that the Lord who hath shewed us where our duty lies , has also Requir'd that we should walk therein . That his Precepts are not only Counsels , but Commands , which we cannot violate , without being guilty of a high Contempt of God , and exposing our selves to his displeasure . If the Charge of an Earthly Superiour has so mnch force , as to restrain Men from those things that their Natural Appetites incline them to , ( as the Rechabites , who would not drink Wine , because their Father had commanded them to forbear ; ) how much more should the Command of the Great God of Heaven and Earth influence us to a vigorous Resistance of all those Temptations , that would divert us from our Duty to Him ? 'T is enough to oppose and silence any Temptation when we are in the way of our Duty , to charge our selves with this , that God has commanded us to keep his Precepts diligently . 6. And lastly ; Take heed and beware of Covetousness , which is that Evil in the heart , from whence Temptations ordinarily do proceed , or which they strive to work upon , to turn us aside from doing justly , loving mercy , and walking humbly with God. Whosoever indulges this Evil in himself , and is govern'd more by a worldly Interest , than the Concernments of God's Glory , his own present Peace , and Eternal Happiness , will often halt in the practice of these things . Opportunities to be unjust and unmerciful , when they present , will inflame his Lust , and cause him to break with God. Pray that God would mortifie this Evil in your heart . Arm your self with all the considerations of the vanity and insufficiency that there is in the greatest worldly affluence to make you happy , and especially think often of that mortifying Question that our Lord and Saviour has put to us ; Matth. 16.26 . What is a man profited if he shall gain the whole World , and lose his own Soul ? Or what shall a man give in exchange for his Soul ? No gains of Unrighteousness can countervail the loss of the Soul. Wherefore knowing the terrour of the Lord , let us take heed that we be not overcome by this Secret Evil in our own bosom . Mortifie the Love of the World in you ; and set up the Love of God as the Ruling and Governing Principle in all your actions . THE END . Notes, typically marginal, from the original text Notes for div A45500-e380 ver 2. ver . 4. ver . 5. ●●ek . 18.29 . ●●r . 6. ver . 7. Jer. 32.35 . Rom. 12.1 . * Owen on the Spirit . p. 331. Rom. 6.23 . Gal. 2.16 . Heb. 7 22. 1 Cor. 5.21 . Heb. 9.26 . ●om 14.9 Heb. 10.4 Quod pro vitâ bominis nisrvitd bominis reddatur , nonposse aliter Deorum Inmortalium numen plat● arbitrantur . ●erse 3. ● 〈…〉 . 〈…〉 4. ver . 16 , 77. ver . 18 , 19 20. 2● . 〈…〉 11. 〈…〉 3. There are in these ver . 14. ●xpressions a●ainst formality . Burr . on Hose . ver . 14 Assem . A●not . Patrick's Epit. pag. 527. ver . 28 〈…〉 30. 〈…〉 31. 〈…〉 32 〈…〉 34. 〈…〉 11. Ps . 119.165 . 1. Tim. 4.8 . Ps . 4.6 . Jam. 4.12 ●s . 12.4 . Exod. 5.2 . Cor. 6.9.20 . ●●s . 84.11 . ●ohn 8.12 . Jam. 5.17 . Luk. 12.47 Gal. 6.7 . ver . 6.7 v. 10. v. 11. 1 Joh. 3.7 . Luk. 20.25 Rom. 13.7 . Exod. 34. Mat. 25.24 . ad sin . Jam. 4.6 . Isa . 57.19 . 1 Per. 5.5 . 1 Cor. 4.7 . 1 Tim. 3.5 . 1 Tim. 1.5 . Mat. 7.17 . 2 Tim. 2.21 . Joh. 15.5 . 1 Tim. 4.2 . 2 Tim. 3.17 . Psal . 119.105 . ●er . 35.14 . ●●l . 119.5 . 2 Cor. 5.11 
A42490	----	Megaleia theou, Gods great demonstrations and demands of iustice, mercy, and humility set forth in a sermon preached before the Honourable House of Commons, at their solemn fast, before their first sitting, April 30, 1660 / by John Gauden ... Gauden, John, 1605-1662. This text is an enriched version of the TCP digital transcription A42490 of text R16267 in the English Short Title Catalog (Wing G364). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 149 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A42490 Wing G364 ESTC R16267 11851798 ocm 11851798 49943 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42490) Transcribed from: (Early English Books Online ; image set 49943) Images scanned from microfilm: (Early English books, 1641-1700 ; 31:4) Megaleia theou, Gods great demonstrations and demands of iustice, mercy, and humility set forth in a sermon preached before the Honourable House of Commons, at their solemn fast, before their first sitting, April 30, 1660 / by John Gauden ... Gauden, John, 1605-1662. [10], 66 [i.e. 64] p. Printed by J. Best for Andrew Crook ..., London : 1660. First two words of title transliterated from Greek. Reproduction of original in Huntington Library. Marginal notes. eng God -- Attributes -- Sermons. Sermons, English. A42490 R16267 (Wing G364). civilwar no Megaleia theou Gods great demonstrations and demands of iustice, mercy, and humility, set forth in a sermon preached before the Honourable H Gauden, John 1660 24460 25 305 0 0 0 0 135 F The rate of 135 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2005-10 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 Emma (Leeson) Huber Sampled and proofread 2006-03 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion ΜΕΓΑΛΕΙΑ ΘΕΟΥ Gods great DEMONSTRATIONS AND DEMANDS OF Iustice , Mercy and Humility , Set forth in a SERMON PREACHED Before the Honourable House of Commons , at their Solemn Fast , before their first sitting , April 30. 1660. By JOHN GAVDEN , D. D. Prov. 21.3 . To do Justice and Judgement is more acceptable to the Lord than sacrifice . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Clem. Alex. Apud nos quo religiosior quisque eo justior . Minuts , Fel. de Christ . LONDON , Printed by J. Best , for Andrew Crook , at the Green-Dragon in St. Pauls Church-yard . 1660. TO THE Honorable the Speaker , and other Members of the House of COMMONS , NO sooner had I done my duty to Gods commands and yours ( Honorable and worthy ) but ( blessed be God ) you presently applied to do your duty to God , the King and your Country with such Justice , Mercy and Humility , that you have by an astonishing joy revived the sunk spirits of all just , merciful , and humble men in these three Kingdoms , who had for many years been sorely depressed and almost despaired under the importune injuries of some insolent and proud Masters ; who with Cesar or Pompey were impatient of any superior or equal ; yea with Lucifer and Antichrist they exalted themselves above all that were called God in the British Honour and Authority ; advancing their unjust and merciless ambition so high , that at last it fell , not by force so much , as its own weight , and that just confusion which God brought upon those Babel-builders ; whose foolish building had indeed many pinacles of fanatick opinions and projects daily starting up , yet but one great Tower or Mole , whose moorish or sandy foundation was tumult and violence ; its line and measure , fancy and providence ; its materials , the lives and estates of its Countrymen ; its cement , the blood both of Kings , Priests , and People . § . The gracious and glorious God , who alone doth wonders , hath by the Justice , Mercy and Humility of the two Houses of Parliament ( added to the most renowned Generals humble valour , and loyal courage ) soon made Nehustan of those brazen Serpents and Idols which were made up of subtilty and hypocrisie , violence and impudence . 7. In a few days ( even before I could print what I had preached ) we have lived to see that holy Motto under the Kings Arms made good ; Exurgat Deus , dissipentur inimici : Let God arise and his enemies shall be scattered , Psal. 68.1 . The royal ( Dieu & mon Droit ) God and my right , hath like Moses his Serpent devoured the Serpents and rods of those Magicians , who usurped all things , yet nothing more falsly and unjustly than that Inscription Deus nobiscum , God with us ; when indeed they had neither his Word , nor the Laws of the land with them : with the like vain and arrogant ostentation did Dionysius boast of the gods good will and approbation , when after his sacrilegious pillaging one of their Temples , he had a very fair gale of wind to carry him and his booty home by sea . § . Certainly , nothing is more remote from Gods gracious presence , and the power of godliness than that brutal power , and inordinate might , which is carried on with penal prosperities and successes , but without any right , as to Law and Justice , which are the only rules and boundaries of good conscience , also the soul and life of all righteous Government ; void of which the other is but ( cadaverosa potentia ) a putid carkass of prevalent usurpation , which stinks in the Nostrils of God and all good men . § . But You even You are those True Worthies who by your just , loyal and humble agnition of , and submission to the Kings lawful Authority , have made Mercy and truth meet together , yea righteousness and peace kiss each other : You have fulfilled in the affirmative that old and ambiguous verse ( which I remember to have heard many years before our sad troubles ) which ends with Nullus ; In which Negative the time-serving Astrologasters and others strongly fancied , they found a fatal period of the British Monarchy , at least of the Stuartian royal family , O how must it make those Diviners mad , to see ( what I long ago hoped would be the meaning of it ) that King who was made and esteemed as Nullus , ( a persecuted , expulsed , and as much as lay in humane malice , a nullified King ) to see him reign as surely and gloriously as any of those royal Predecessors did , who under the emblems of other words made up that strange verse . § . To which so benign an interpretation and event , there wanted not some providential omens and signatures ; as first that star which appeared a little after noon on the day of the Kings birth , of which there were many eye witnesses in London and Westminster , Next were those meddals of silver which were then coyned , with this Inscription , Hactenus Anglorum nulli , to denote that Prince to be the Nonsuch , who alone had the glory to be born Heir apparent to these three British Kingdoms ; Nor was his signal preservation after Worster-fight a small pledge of Gods special protection , whose usual methods are to build up to an unwonted height and conspicuity of glory , there where he lays the deepest foundation of earthly affliction . § . I confess I cannot sufficiently ( with you and all good men ) admire the wonderful revolutions and intricate ridles of Gods providence ; punishing us justly for our sins , yet relieving us mercifully from our sufferings : We are yet in extacies of joy and wonder , as those that dream ; hardly believing the strange undeserved and unexpected dispensations of God toward us ; in which he hath made that precious stone which some builders refused , to become the corner , the capital , and crown-stone of the building ; the only center and stability of that Arch , in which the loyalty and love , the joy and hopes of all good Subjects , and true English-Protestants do meet and six . May you go on prosperously and unanimously under the Banner of the most high God to compleat your religious , loyal , just and valiant Counsels ; not only to establish his Majesties Throne , and our civil rights in Truth , Mercy , and Peace ; but also to cleanse and repair the Temple , the Church and house of the living God , whose miserable dilapidations , and sordid ruines in doctrine , devotion , discipline , order and government are such , that you cannot but pity to see all things sacred covered with dust ; and the Ministery of the Church both Bishops and Presbyters almost buried with the rubbish of factions , confusions , dissentions and despiciencies . I confess this Church-work ought ( as the Kingdom of God , ) to be first in every good Christians intention , ( as no doubt it was and is in yours ) But you are not to be blamed , by any unseasonable severitie , if , as to point of execution , you first applied your selves , in the present distress of our times and affaires , to settle and secure as to the main , those things which belonged to your civil rights , and National peace . The exigents or extreamities of which , not bearing any delayes , do sufficiently justifie your indeavors , to preserve the ship of the State , in which the Church is imbarqued , which being almost Ship-wrackt and sincking , it had been a very preposterous zeal , to have left the vessel to have contended with the Rocks and Sands , by a superdevout diligence to save the lading , or goods in it ; Alas we had been much to seek for a reformed Church , in a ruined State . Your discreet and orderly diligence took the right method , in making way for religion , by civil justice ; nor need you fear the dictates , frownes and censures of any Anastarchusses , whose piety like Jacobs might hope to have supplanted this just necessary and honest policy , of restoring our civil laws , and royal authority , by which our Religion , as Cristian and reformed , was best established . § . The setling or reforming of religion ; in all its duties and devotions , discipline and decencies , together with its order , and Government , is a work which requires not only time , but that leisure which is attended with a calme and steddy posture of civil affaires : Men cannot build Gods Temple till they have first washed their hands and purged the land of innocent blood . No prudent piety can think such a storme as we were in , was a meet season for Church reformation ; It would only fit those who might hope to fish best for their parties & opinions , in troubled waters , knowing their projects and models to be less consistent with the true interests and pristine welfare of this Church and State ; doubtless they must have made strange work of Church and reformation , before ever they had owned , and restored the Master-builder , the King , who is supream Governour of it under Christ , as to all extern order and Authority . We hope and pray , that God will shortly give both his Majesty , his Parliaments and his loyall people , such rest on every side , as may be most apt for those sacred and serious concernments of the Church and true Religion , which require first Justice , as to the rights of Christ and his Church , both Bishops , Presbyters and People ; Secondly they require mercy , as to that remission , moderation and condescention , in things not necessary , to the being and well being of religion , which either tender consciences , or weak , but humble and harmless Christians do require , yea and expect , agreeable to Christs care of his little ones , and the Apostles regard to weak brethren , yea and the Kings gracious expressions touching his regard to such , that they may not be needlesly offended , superciliously despised , or rigorously oppressed , in matters that are neither of faith nor morality . § . Lastly , Religious composures require an unfeined humility , and self denying , as the proper rule and measure , and of all Church-work , that nothing may swell out , beyond the plumline of verity and charity , order and decency , use and edification , either in the substances , or circumstances of Religion , nor yet in the controversies of it . § . In all which blessed counsels and endeavours , there will be need and use of the assistance of the best heads , the honestest hearts ; and the softest hands which the Church of England affords ; not only in the Nobility and Gentry , the Lords and Commons , but also among the Clergy , who are no doubt the Angels or Intelligences most proper , for those motions and that spheare of Religion . But we hope by the good hand of our good God , upon his Majesty and your loyal counsels , for the best of blessings , a wise constitution , and well ordered administration of religion , both as Christian and reformed , which will be the greatest glory and stability of all estates . As you have given to Cesar the things that are Cesars , so no doubt you will be ready to give to God the things that are Gods : In which just and humble retributions , you will both shew mercy to many thousands of souls , and obtain mercies for your own ; for which ends as you have the prayers and thanks of all worthy persons , so you shall never want mine , whose freedome in speaking and writing I presume your sound minds can bear , as abhoring to keep your Ministers like Parots in a cage , as at no great charge , so only for the pleasure to hear them speak ; Your honor is , that you hear and know , and do the will of God ; in which that you may enjoy his eternal rewards , is the Prayer of Your humble servant in Christ , I. GAVDEN . May 12. 1660. Books written by Dr. Gauden , and sold by Andrew Crook , at the green Dragon in St. Pauls Church-yard . 1. HIeraspistes , A Defence for the Ministry and Ministers of the Church of England . 2. Three Sermons preached on publick occasions . 3. Funerals made Cordials , in a Sermon preached at the Interment of the Corps of Robert Rich , Heir apparent to the Earldom of Warwick . 4. A sermon preached at the Funeral of Dr. Ralph Brounrig Bishop of Excester ( Decemb. 17. 1659. ) with an account of his Life and Death , 5. A Petitionary Remonstrace in the behalf of many thousand Ministers and Scholars . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : sive Medicastri . Slight healers of publique hurts , set forth in a Sermon Preached in St. Pauls Church , London , before the right honorable Lord Mayor , Lord General , Aldermen , Common-Council , & Companies of the honorable City of London , Febr. 28. 1659. being a day of Solemn thanksgiving unto God , for restoring the Secluded Members of Parliament to the house of Commons , ( And for preserving the City ) as a Door of Hope thereby opened to the fulness and freedom of future Parliaments : The most probable means under God for healing the Hurts , and recovering the health of these three Brittish Kingdoms . Magna Dei postulata . Gods great Demonstrations and Demands . Set forth in A Sermon preached at a Solemn Fast April 30. 1660. before the Honorable House of Commons , Upon MICAH 6.8 . He hath shewed thee , O man , what is good ; and what doth the Lord require of thee , but to do Iustice , to love Mercy , and to walk humbly with thy God ? I Am not so ignorant of my infirmities , ( Right Honorable and Beloved ) as to have adventured on so great a province , before so noble an Assembly , in such an important time , and on so short warning ; if my obedience to Gods call in your commands had not swayed more with me than any confidence of my own sufficiency , whose greatest ambition is to walk humbly with my God in the amplest services I were able to do for his glory , his Churches peace , and my Countries welfare . § . I well understand the great importance of this Parliamentary Convention as to the peace and setling of this Church and State ; all things sacred and civil are imbarqued in your counsels , and adventured on your Justice and Mercy , your piety and Humility , your Equanimity and Moderation . You , under God , are the Ark in which the weather-beaten and scattered remains of our Religion , Laws , Estates , Liberties , Peace , Honors and Lives are deposited ; so much of them as hath escaped the tedious tempest and the terrible deluge of our sad troubles and confusions these last score of years ; in which the windows of heaven ( the just wrath of God ) and the fountains of the great deep ( the lusts and passions of mens evil hearts ) have met together to punish our sins . § . You are looked upon as Noah and his family , ( semen novi orbis ) a seed and nursery of true Christian Protestants , of right English Gentlemen , in which there may yet be a blessing ; you ( with the other Right Honorable House of Peers ) are the hoped Repairers of the vaste breaches made upon our Laws , and the Restorers of our Reformed Religion , so miserably deformed , defamed and almost quite desolated , as to any beauty , order , and anity . § . You are the center in which all our secular Votes and hopes do meet ; or rather you are the circumference , orbe and circle , in which they are all contained , that you may draw them all to their right point , and proper center , of fixed duty to God and Man : You are the answer of many prayers and tears ; God forbid you should miscarry : yea , as St. Ambrose said to Monica of her Son St. Austin ( while he was yet debauched in both morals and intellectuals , in opinion and practice ) I am not a little confident you will not miscarry ; nay I am sure you cannot miscarry if you steer your counsels and actions by the compass of this Text , Doing Justice , loving Mercy , and walking humbly with your God . Pride , cruelty and Injustice have been and will be our undoing . § . It will be your wisdom to look to this cynosure or benign constellation ; in which Law and Gospel , Justice and Mercy are joyned with humility ; in these , your inward peace of conscience no less than your outward comforts , together with your honor and all our safeties are conjoyned . Beware you mistake not blazing meteors of partial and fanatick interests , for the fixed stars of our firmament , our fundamental laws , and publique welfare , lest the hand of God break out against you , as it hath done against others , and cut you off by a further abscission , as parts of desperate and incurable distempers , which are to be smitten no more by the fruitless stroaks and superfluous severities of a chastising Father , or an healing and searching Chyrurgeon , but with the wounds of such enemies , and cruel ones , as seek to cut us off from being a Reformed Church , and a Renowned Nation under heaven . I lately in a great ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) and publick Assembly set forth the hurts and slight healings of the Daughter of my people , by a faithful scrutiny , and just severity , with which all honest hearts were affected : I now bring a vial of Balm from Gilead very precious and soveraign , wherewith to present you , who are by a miraculous Providence , and the wise conduct of a modern Heroe , called by God , and chosen by men to be our Physitians : Not that I am to teach Senators wisdom ; but I know you will not disdain to learn of God ; for from the tree of life , his holy Word , together with the tree of knowledge of good and evill , ( your own experience ) this divine balsom is distilled ; 1. There is a Justice of expiation , to break off our sins by repentance , which is Debitum Deo & animae , a debt to God and our souls . 2. A Justice of compensation , by meet repairing our publique injuries ; which is Debitum bonis , a debt due to all good men . 3. A Justice of Vindication , to confirm our laws by inflicting such just penalties and restraints as some mens insolencies have deserved , which is debitum impiis , a debt you owe to wicked men , yea to all men , that they may hear and fear , and do no more presumptuously . Secondly , Yet lest we should be terrified with the name of Justice only ( which no men have more cause to dread , than those who once cried loudest Justice , Justice ) there is the allay of Mercy , as to all such moderation , compassion and tenderness , by way of pardon , indempnity and oblivion , in order to close and compose our breaches ( for praestat motos componere fluctus ) as may not only best suit with your pitty and compassion to the publique , but most become the humanity of Countrimen , and the charity of Christians to each other , without any reproach to the justice , piety and honor of the Nation . Thirdly , There is added the root and crown of all vertues and graces , Humility ; which makes you surest of Gods acceptation and benediction ; as to all your counsels and actions , your fastings and prayers , your sacred and civil endeavors : For Humility is the salt which must be mingled with every Sacrifice , a sweet perfume that must attend every Oblation ; being the glory of all humane and divine perfections , the security of Justice , and sanctuary of Mercy ; for from pride , and inordinate valuing of mens selves , come all those ambitious discontents and contentions , for getting more than men have , or indeed deserve , of estate and power ; hence they are betrayed to all those cruelties and confusions , which we have not only read and heard , but to our cost both seen and felt in humane affairs , and never more than in those of our own Country . § . If you intend to walk with God , and hope that God should go along with you ; you must not only ( vos totos subigere , sed & in nihilum redigere , as Calvin on the place ) deny , but so far utterly renounce and annihilate your selves , as not to trust in or to seek your selves , but the living God ; the less you lean to your own understandings , and the more you attend ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) the divine dictates of Justice , Mercy , and Humility ( without Pharisaick boastings , popular complyings , and Popish presumptions ) the more blessed you will be of God , and the greater blessing to your Country . The Lord will be with you while you follow him in these holy ways of Justice , Mercy and humility ; but if you pursue lying vanities , you will forsake and forfeit your own and all our mercies ; if you attend passionate and partial interests , unjust and cruel counsels ; if your hearts ( as Pharoahs ) be lifted up against God , and above your brethren , you also will be intangled in the wilderness of sin , your chariot wheels will be taken off ; you will drive heavily , and at last engage your selves and all of us in a deeper sea of blood ( if deeper can be ) to the utter ruine of our Reformed Religion , and our justly endeared , but afflicted Country , which is the nest of our posterity . § . Give me leave therefore ( O ye Heads of our Tribes and chief of our Families ) to bespeak your attention ( as Jotham did the men of Sechem ) Hearken to me , that God may hearken to you ; they are divine Revelations , not humane inventions that I offer to you ; if you turn away from hearing and doing these few , clear , and necessary commands of God , your prayers and fasts will be abominable , your consultations confusions , and your actions will be as well unsuccessful as injurious to God , your selves , and others . § . We have been many years as the Lepers in their desperate dilemma , between famine and sword , oppression and confusion , sin and suffering , death and despair ; if we returned to the City , or but looked to our former Jerusalem , to our excellent laws and constitutions in Church and State , it was confiscation , plunder , sequestration , destruction ; if we still advanced in the perplexed ways of some mens new inventions , and endless novelties , it was not only sinful confusion but sore oppression , and continual exhausting of our estates and honors , beside our peace and liberty , together with the baffling of the very orderly profession , no less than the power of Religion . § . Indeed we could neither have leave to live freely , as honest men , nor as good Christians ; all our sacred , and civil , our temporal and eternal interests were and still are at stake . Terrent etiam nunc nubila mentem , our bodies and souls , our persons and posterities are still engaged ; yea , and the Ark of God too , our Religion , as reformed and Christian . § . In all these respects , our eyes and hearts are next God passionately toward you ; we have many years been solicitous , with that Catholick Question , Who will shew us any good ? we have long looked for the promised good things , of a glorious Church , of a flourishing and settled State but our iniquities have withheld them from us : Here the Lord hath shewed you in a few words what is good ; Bonum Ecclesiae , patriae , conscientiae , animae ; good for souls and bodies , for Church and State ; for Soveraign and Subjects , for rich and poor , for great and small , for their selves and their posterity , for civil and religious interests , for temporal and eternal concernments ; namely , To do justice , to love mercy , and to walk humbly with your God : All our evils arise from either our want of justice or mercy , or humility , from our injuriousness , uncharitableness , and arrogancy , which knows not how to be either thankful and content before God , or merciful and just toward men . § . The Text , as a full and liberal fountain , hath many emanations like the Rivers that watered the garden of God . 1. We have the main head or source , the Lord . 2. The great cistern or receptacle , Thee O man . 3. The ( tria fluenta ) three grand Derivations or streams . First , Of doing Justice . Secondly , Of loving Mercy . Thirdly , Of walking humbly with God . All are clear , copious and comprehensive subjects of our meditation , discourse and practice . For 1. In una justitia omnes virtutes . 2. In una misericordia omnes beatitudines . 3. In una humilitate omnes gratiae ; all graces are in humility , all blessednesses in shewing Mercy , and all moral vertues in Justice ; for every vice and sin is an injury to God , our selves or others . Nor have we God herein our Instructer only , but also our ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) great example ; for we Christians serve not only ( justum Dominum , & benignum Patrem , sed & humilem Deum ) a just Lord and a merciful Father , but even an humble God , He abaseth himself ( saith the Psalmist ) to behold the things done upon earth , to dwell with the Sons of men , especially with the humble and contrite spirit ; yea , the Lord of glory , in order to save us from the sad effects of our pride , hath humbled himself even to the death of the cross ; and is it time for us sinful worms to be proud , unjust , and unmerciful ! § . There are four parts to be set forth . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The Demonstrator or Shewer ; The Lord . 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or things Demonstrated , Justice , Mercy and Humility ; indeed the ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) whole duty of man . 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; To whom this Demonstration is made , Thee O man . 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The manner of demonstration , how God sheweth to , and requireth of man these things . § . It is not my design to handle each of them after that ampleness which these subjects may bear or deserve , nor will the time and after duties permit : but only to make such short remarques and touches of them , as may not so much teach you ( who are knowing in all the will of God , as to Justice and Mercy , Law and Gospel ) but only stir up your pure and holy minds to be not knowers , or hearers only , but doers also of the will of God , that you may be blessed of God and man ; and Saviours indeed , not Deceivers and Destroyers of your selves and your Country . § . I begin with the first , The Demonstrator , who , The Lord . Here two things are to be considered , First , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the rise or occasion of this demonstration . 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the credit and authority of the Demonstrator . § . First , The Occasion , putting the Lord upon this way of remonstrating , to inculcate these ( requisita & dictata ) old lessons ; this you will see in the foregoing words , vers. 6 , 7. where we may observe the vaunting questions , and presumptuous postulations of a company of formal Hypocrites , who demand ( in Dei dedecus & legis contumeliam ) to the reproach of God and his Laws , what he would have to please him ? Burnt offerings or Rivers of oyl , or if need be , their very first-born ; they will be at any cost to appease him , part with any thing , spare nothing but their sins . § . Thus they quarrel with God , and justifie themselves with Saul , that they had fulfilled the Law of God ; as those devout Bulrushes in Isaiah , who are not ashamed to ask , Why have we fasted and afflicted our souls ? when they had not parted with any sin , nor loosed any bands of oppression . § . We may observe as in Scripture , so in all our late experiences , that no men are more supercilious self-justifiers , and imperious retorters upon God and man , than those who are most defective in their duties to both ; they are angry that God is angry , and unsatisfied that he is not satisfied with their Hypocritical chaff and formality ; they plead ignorance when wilfully blind ; and ask for light when they shut their eyes ; they would know what to do , when they do not what they know . Such proud and insolent vaporers ( like Jehu and the Pharisee ) are audacious and frontless Hypocrites , as if their ways were equal , and Gods unequal ; as if God were blameable , and themselves blameless : O what cost and pains will they be at to reform Religion , Laws , Liberties , Church and State when , they aim to be the most irreligious Depravers , and licentious oppressors of all ? O the Temple , the Temple of the Lord ! O his service , worship and Ministers ; when they rob God , destroy his Church , and debace his Ministers ; these do not so much err as lye and dissemble in their hearts : They brag of precious liberties , when they bring in both slavery and licentiousness : They boast of great Reformations , when they are most deformed Reformers ; they finde fault with God , and all men but themselves ; all their aberrations are gracious , and their very sins must be glorious essays or successes ; while they follow Providences , they flye from plain Scriptures , and known Laws ; these prescribe to such new Saints ( angustam minus justitiam ) too narrow a loom for their wild justice ; these talk high of successes , which are their racks , when they look not to their consciences which are as empty mangers : they talk of Religion , and neglect civil Justice ; they are large-hearted to God , and strict-handed towards men ; he shall have enough of praying , preaching , and fasting , provided they may proudly usurp , and cruelly oppress their Brethren and betters . § . Yet will they pretend , What will God have more ? why doth he yet complain ? when they have both wearied themselves and him too with the heapes of their formal services and vain oblations . God here ( as elsewhere ) sharply retorts upon them ; ye need not go far , O you hard-hearted , and cruel-handed Hypocrites , to learn that God will have mercy and not sacrifice ; that obedience moral , is better than burnt offerings ceremonial ; that ( comparatively ) God hath not required these things at your hands , not solely , not chiefly ; that he is sick and surfeited , and overladen with these sordid and sinful oblations , nothing is cordial to him , but humble hearts , charitable hands , and just actions . § . He requireth not so much the outward cost , pomp and ceremony of Religion , as that equal piety and pious equity , which is just to God and man ; Thus in vain do some Papists highly urge and prodigally insist of the excessive cost they bestow on their Religion , when they applaud , yea almost adore the Papal pride and usurpation , persisting in that the Sacriledge and injury they do to God and man , by denying the plenary doctrines , and donations of Christ in the Sacraments to all communicants , and in their communicating something of worship and merit to the creature , beyond what the divine glory and jealousie set forth in the word of God doth permit . § . Not that God loves a lazy or a penurious , a hide-bound and illiberal Religion , which seeks to serve God of that which costs us nothing ; much-less doth he approve those sacrilegious robberies , which are pretended for his glory , and the advantages of his service : No , he is neither a covetous nor a cruel God ; he gives all things , and is content every one in Church and State should enjoy their own , what ever by right ( that is by Law ) belongs to them . § . From the occasion of this hypocritical insolency ( the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) or inquisitiveness , which they fallaciously use , as if solicitous to content him , the Lord himself by the Prophet inculcates not the Deuteronomy , but the Hecatontonomy , that law of justice , mercy and humility , which he had an hundred times repeated by Moses and the Prophets to the Jews , as the ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) principal pleasure of the Lord , beyond all Holocausts and Hecatombs , all rivers of oyl , and sacrifices of the first born ; God who is ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as Dionysius calls him ) all essence wholly substance , or self-subsistence , without any shadow or accident , cannot delight so much in any such shadows and leaves of ceremonious service with which the most barren Formalists may abound ; as in those real fruits and solid effects of Equity , Charity and Sanctity , with which as none but the truly godly do abound , so whoever brings these to God from a pure and devoted humble heart , is more welcome with two mites or a little meal , then others are with all their luxurious costliness ; of all which the very Heathens had pregnant conceptions to offer to the gods . — Jus , fasque animi , sanctosque recessus Mentis , & incoctum generoso pectus honesto , Haec cedo ut admoveam Templis & farre litabo . § . 2. We are to consider the ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) credit and authority of this Demonstrator , which makes his words both for the truth and goodness of them ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) most worthy to be believed , received , and obeyed , since he is the most wise God , in and from whom are all treasures of wisdom , intellectual , moral and political . He is the great eternal and inexhausted fountain of all power and order , natural , civil and spiritual ; the Father of lights , the infallible Teacher , the Soveraign Dictator , ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) the great Law-giver , whose will is the highest Reason , and his Word the most unalterable truth ; we have these lively Oracles of Justice , Mercy and Humility , not from Jupiter as Minos pretended ; or from Egeria , as Numa ; or Minerva , as Solon ; or Apollo , as Lycurgus ; or from fictitious artifices , as Mahomet ; or from fantastick Enthusiasms , as Fanaticks ; but from that King immortal , the only wise God ; who hath the authority of both Lord and Father , the sufficiency of infinity , and the exemplary Ideas in him of all perfections ; that being in him to the highest glory of goodness , which he sheweth to us , and requireth of us in his Law ; This is he that teacheth man wisdom . § . 2. He is not more ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , than {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) able by his wisdom , than willing by his indulgence and love to instruct mankind in the way that is best for him , and in those Laws which are most just and equal , most easie and useful , most comely and honorable , for all conditions , single and social , publique and private , Soveraign and Subject , for Magistrate and Minister , for Church and State : This is he who teacheth man by way of eminency , that one great and fundamental lesson , That the fear of God is the beginning of wisdom , and to depart from evil is understanding . He gave to the Jews the knowledge of his laws , not only ceremonial but political and moral ; those are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or magna moralia , in comparison of which the ceremonies were but transient shadows , and begga●ly elements , as the Apostle speaks ; Statutes that were not good , that is , not absolutely and in themselves or materially , but relatively ; as referring to the Imposers authority , and those better things of which they were emblems or types ; they were as heavy burthens , so but temporary dispensations , during the poedagogy or minority of Religion , till the better ages ( or worlds ) should come , in which Evangelical Justice , Mercy and Humility , should most fully be not onely demonstrated from the moral law , but also from the glorious example of the justice of God satisfied and his mercy procured , by the humiliation of Messias , the condescention and crucifixion of the Son of God . § . 3. The Lord hath shewed thee , these ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) most infallible and immutable rules of Justice , Mercy , and Humility , who is ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) the justest exacter , and the exactest observer of our obedience , and conformity to these laws ; in other matters of ceremony and service , he is not so severe and rigid , but gratiously dispenseth , upon many occasions , as of necessity and infirmity , of prepotent custom , disuse and prejudice ; but in the grand points of Iustice , Mercy , and Humility , there is no dispensation or remission ; no man can , as to these , be at any time unable , if he be not unwilling ; here impotency is impiety ; God strictly observes all wilfull and presumptuous transgressions , and will be the avenger of them ; not is he to be deceived or satisfied with any formal excuses and pretentions used by wily hypocrites , who offer chaff instead of good weat , no more than he can be escaped or reresisted by any tyrannique power and insolencies , when he maketh inquisition for these notorious omissions of Iustice , Mercy , and Humility , which are the summaries of all good Laws , and the seminaries of all piety , grace and vertue ; nor shall these words of God , which drop like the rain and gentle dew from heaven return in vain , but will be swift witnesses against any soul , whose barrenness presages it is nigh to our sing and burning : for these laws and lessons ( as from Mount Sinai ) are with thunder and lightning ; Gods demonstrations are not only true but terrible , armed with omnipotency , never to be bafled , pregnantly shewed by their own perspicuity , and powerfully exacted by the divine severity , who will carry himself frowardly or contrarily , and as I may say , with an uncondescending height , and divine stiffness against those that are not humble in his sight , resisting the proud , and withdrawing mercy from the merciless ; yea requiring the justice of punishment on us , because the justice of obedience is not done by us . Ideo enim patimur justitiam quia non agimus , as St. Bernard speaks ; for this is by the eternal vengeance still inculcated in hell ( as Virgil expresseth ) Discite justitiam moniti , & ne temnite divos . while the Furies with their flaming iron whips ( flagellis ferreis & flagrantibus ) do compel wicked and unjust men to suffer that justice which they refused to do to God , to Man , to themselves and others . But I have done with the first general ; in which I observed the occasion and authority of this Demonstration . § . Secondly , I now come to the ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) thing demonstrated ; the grand lesson which God teacheth so clearly and constantly to all men at all times , these are denoted under these three grand heads ; Iustice , Mercy and Humility , These are considerable . 1. Conjunctim , joyntly . 2. Divisim , severally , in their united and distinct aspects . 1. Consider them together , and they afford us six things considerable . First , The paucity of these ( magna mandata , or summè requisita ) grand demands : The Lord lays but a few things upon us ; Tria sunt omnia , a sacred Trinity of Precepts from the sacred Trinity of Iustice , Mercy and Humility , from the divine Wisdom , Power and Majesty . These make up that ( monile sacrum ) holy pendent or jewel , which is the greatest ornament of humane nature , and blessing of all Societies , consisting but of three gems ; but they are paragons of great price ; for what is brighter than the invincible Diamond of Justice , which is scintilla Dei , a spark of God , as pearls are drops , and Diamonds sparks of the Sun ? what more beautiful than the gentle Saphire of Mercy ? what more amiable than the modest Emrald of Humility ? § . The paternal indulgence of God is pleased to give us , in his teaching us short lessons , compendious Counsels , and holy Epitomes of his will and our duty . § . At first he propounded but ( decem verba ) ten commands in the Decalogue , which is a summary of all Theological and Moral Institutions : After he reduceth these to a narrower compass , of loving the Lord thy God , and thy neighbor as thy self : So Solomon , To fear God and keep his Commandments ; Christ makes up all in one grand sentence , of doing as we would be done unto ; whence the Emperor Severus took his famous Motto ; the Apostle St. Paul brings all points and lines of the Laws and Gospels circumference to this one center , Love , as the fulfilling of all in one word . Nor doth he permit Timothy to vary from that ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) wholesome form of words , the faith once delivered to the Saints , which he had taught him , as a short creed or summary ( no doubt ) of Christian doctrine , which otherwhere is expressed in beleiving with the heart , and confessing the Lord Iesus with the mouth ; so in the end of the commandment , which is Charity , out of a pure heart , and a good conscience , and faith unfained ; So inexcusable are they who refuse to learn of God ; whose commandments are neither grievous nor numerous , but condescending to the weakest capacities , and frailest memories ; to which , what ever is necessary in religion , is easie to be learned and retained . § . For secondly , as the particular heads are few in number , so very short in the discourse : some points may by long Orations be ( like gold ) malleated and extended to such great latitudes of diffused expressions , as make them very combersom ; as the volumes of our times , both in Dogmatick , Polemick , and Practick Divinity do witness ; while the superfluity of mans wit and eloquence glories to find out many inventions , definitions and distinctions , even in plain things ; wire-drawing religion into fine threads , and driving the solid mass of Divinity , as to Faith and Repentance , love of God and our neighbours to leaf gold , chopping , and hewing , and paring the pillars of wisdom into small chips and thin shavings . Doubtless ( as Erasmus writes to Archep . Warrham ) the Church of Christ was never in a more happy estate , than when it was ( uno & brevissimo symbolo contenta ) both contented with and kept in the compass of that one short Creed , which we call the Apostles , and which was yet once shorter than now it is . Thirdly , But , commonly brevity is attended with obscurity ; Brevis esse laboro , obscurus fio ; short and concise expressions many times wrap things up , as it were , in clouds ; whereas Laws ought to be meridiana lumina , tanquam solis radiis scriptae , so clear , as none need complain ; so legible that he that runs may read them ; and so indeed are these divine demonstrations in the Text , where the wisdom of God reconcileth brevity and perspicuity together ( as Pliny speaks of Trajans uniting Soveraignty and Liberty , by an happy temper of Government or Empire , which neither diminished his own just Prerogative , as a Prince , nor oppressed the peoples legal immunities as his Subjects ) so the Lord , designing these Laws for all sorts of people , fits them for all capacities in such a way , that the very babes and simple ones may learn , and understand , and do them ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Laws ( saith Plato ) ought to be as common and catholick in their expressions , as they are in their injunction or obligation , that none may plead ignorance , either by the prolixity or obscurity , by the ennormious number , or by the tedious length of them . Fourthly , We may observe the order and situation of the particulars ; First , Justice . Secondly , Mercy . Thirdly , Humility ; there is ( as Calvin and others observe ) an ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) inverting of the Primacy and order due to that dignity which humility ( as the summary of all Religion , or piety to God ) justly requires before that of justice toward man ; yet this is placed first , as most obvious for mans advantages and discerning , though not as most eminent in nature ; as if the Lord more minded the welfare of mankind than his own service ; importuning first for Justice and Mercy , and last for humble walking with himself ; not but that religion toward God is and ought to be the chief intention ; but Justice and Mercy may go before in the execution , especially in case of eminent danger and distress private and publick ; here ( necessitas pellit Sabbatum ) the Sacrifice , Shew-bread and Sabboth yeild to necessity , not immoral ; God will have Justice and Mercy rather then burnt-offerings ; yea in cases of fire , shipwrack , or sickness , and like exigencies of life and safety ; it is venial to break off fastings , prayings , preachings , and communicating at the Lords Table , in order to save others or our selves . § . As in private so in publick cases , when things are upon a precipice or extremity , the first care may be of the man , next of the Christian ; to cure the Commonweals urgent paroxisms , and then the Churches chronick distempers ; which was Davids method , who first composed the civil disorders , which war had occasioned , before he applied to bring the Ark to its rest , and establish the solemnities of religious services . It is certain ( as Optatus observes ) that the Church is imbarqued in the Commonweal ; and though the lading be better worth and more to be valued then the ship , yet there will be an ill account of the first , if the latter be not secured from great leaks , and desperate rocks of war and sedition , which to prevent is not only a mercy justly due to mankind , but an acceptable service to God ; He were a very preposterous Zealot and ridiculous Divine , who in the exigents of pleuritick pains , and present faintings of spirits , would impose upon heart-sick Patients his long prayers , or tediously obtrude godly discourses , and other ghostly counsels , rather than give way to the Physitians or Chyrurgeons skill and applications , for blood-letting or cordials ; this were to act the part not of a pious and prudent Confessor , but of a devout and imprudent Executioner . § . It is certain ( as Minutius Faelix observes , Apud nos Christianos , quo quisque religiosior , eo justior ) among good Christians , the best are most ready to mercy , and exactest in justice . Yea reverend Calvin observes on the place , Injustitia erga homines est certissimum impietatis argumentum ; although men may do many just things , and yet have no true Religion ; yet injustice toward men is ( as Leprosie on the forehead ) a certain token of Irreligion toward God . § . They are found lyars to God and man , and will be deceivers , yea damners of their own souls , who pretend to build Religion and Reformation on the ruines of Iustice and Civil Laws , by sacriledge , and violence , by robbery and rapine ; they trust in lying words which cannot profit ; who steal , and murder , and lye , and swear falsely , and yet come , and stand before God in his house , and say We are delivered to do all these abominations ; these are the projects of Iohn of Leyden and his complices , full of Enthusiastick folly and fury ; men cannot be holy men with Iohn Baptist , nor devout with Cornelius , unless they be just with both ; and also how can they be just to God whom they have not seen , if they be unjust to man whom they have seen ! as St. Iohn speaks of loving God! hence the blessed God puts the rendring to Caesar the things that are Caesars , before the rendring to God the things tha● are Gods ; not as to the dignity or duty of our obedience , but as to the evidence and outward testimony of our inward subjection to God , by that which is outward to our lawful Superiors , who are in Gods stead , having both power and commission from God , and in serving of whom , in things lawful , we serve the Lord . § . After the like method is that of the Apostle , which tells us , that the grace of God that bringeth salvation , teacheth us first to live righteously , next soberly , and then godlily in this present world ; the first and pregnantest instances of pure Religion and undefiled are first to man and then to God ; not but that the root of piety , and our Closet-religion to God is before the fruits of Iustice and Mercy , but those are more hidden , and these most manifested , so as men may see our good works , and glorifie our heavenly Father . Fifthly , Nor is the juncture of these three inobservable , because indeed they are inseparable where they are sincere ; This is ( sancta & individua trias ) an holy and undivided Trinity ; where one is , all will be ; the root of Humility , the leaf of Mercy , and the fruit of Iustice ; if men be proud they will be cruel and covetous , void of Mercy and Justice too . So if they be unjust and uncharitable , you may conclude them to be without humility ; for these three are as one , which united bear witness to God , our own Conscience and others : Proud men are prone to envy others , to over-value themselves , and to use such unjust means as may gratifie their inordinate appetites , suitable to their high opinions of themselves ; proud , and so unjust thoughts betray men to unjust actions . Sixthly and lastly , We may observe the ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) common epithite or predicate to all of them ; The Lord hath shewed what is good ; joyntly and severally , absolutely and respectively , to all men at all times , in all occasions and conditions ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) in private and publick stations , for Church and State , in war and peace , in revenge and restitution , for souls , bodies , and estates , for selves and others ; good to begin , continue and increase all blessings , that mankind can desire to enjoy in this life ; for liberty , honor , peace and plenty , joyned with piety ; these are ( divinissima & amaenissima bona ) profitable and pleasant as well as most necessary . 1. Without Iustice there can be no good in the greatest plenty , which either exposeth to injury , or prospers by rapine and violence . 2. Without Mercy there is no relief or succor in the many miseries to which humane infirmities , and our mortal state is subject . 3. Without Humility neither Equity nor Charity will profit us , or please God ; when they are as the vertues of Heathens , more from Pharisaick pomp and love of applause , than any sence of duty to men , or devotion to God ; these may have their reward from men , but neither good nor great , because proportionable to what they sow , either formal or hypocritical , or incompleat and partial ; while their lusts and passions either transport them beyond , or keep them short of that true and pure fountain of living waters , which while they forsake , to follow broken cisterns , and unfaithful pits , they cannot fail to suffer evil at last , because they do not follow that good which God hath set so free and full before them ; Et ideo miseri quia mali ; they are not miserable for Gods defects , as if he had decreed them to be so , or denied them , the way of being , doing and enjoying good ; but because they do or easily may know the way , and works , and rewards that are good , but will not ; Maxima pars humanae impotentiae fluit exvoluntate ; the most if not all of our immoral and sinful infirmities , flow from our want of will rather than of skill . God is not wanting to teach us the good we should chuse and do ; but we are wanting to chuse and do the good he evidently teacheth us ; we cannot complain of Gods not convincing us , but God complains justly of our not complying with , and converting to his conviction . § . Thus I have considered these three things joyntly ; now we may look on them distinct or severally . First , In the subject or substance , spirit and quintessence of each of them , Justice , Mercy and Humility . Secondly , In the predication or addition to each ; to do Justice , to love Mercy , to walk humbly with thy God . § . First , Le ts take a summary view of the subject or substance of each ; not by the way of common place , wherein the three Preachers of this day might have found matter enough to have entertained both their meditation and your attention ; but in such a short summary , as may only take the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the topmost and fairest fruit of each , and leave the other large harvest or vintage to your own gathering . § . The first is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , judicium , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , such justice as directs in judicature , not speculative , or habitual and dispositive justice , but transitive , decisive justice ; forensis justitia , which from an inward principle brings forth the fruits of Justice or Righteousness to all . Here we are to enquire as Pilat did of truth , What is Iustice ? § . 1. Some measure it by their power , by the length of their sword , and strength of their arm ; when indeed ( Id tantum possumus quod jure possumus ) & in maxima potentia minima debet esse licentia . The best and valiantest men neither can nor will do ought but what they lawfully may ; they count ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) unjust things impossible . § . 2. Others measure justice by their wills , passions , lusts , interests , &c. quicquid libet licet ( meram voluntatem imperii limites ponunt ) what serves their ambition , and covetousness , or their revenge and envy , or their faction or partiality , this is just with them though never so unlawful . § . There are that measure justice by their fancies and imaginations , by their dreams and Enthusiasms , by their presumed gifts and graces , as if they had a right and merit to all they can get ; that they are the only Israelites , who have Gods commission to spoil the Egyptians ; that all things are theirs , because they challenge Christ to be theirs ; that civil dominion is founded in grace , and justice is to be measured only by faith and assurance of salvation , of which themselves will be the onely Judges ; these are the paultry pretentions of some Hucsters of Religion , and devout Beggars , who with the Pharisees , Euchites and Circumcellians , find it easier to devour others by long prayers and preachings , or ( if these will not do ) by fighting , than to get their own living by honest industry . § . 4. There are that measure Justice by necessity ; as if necessity justified all its commands , and gave checkmate to all laws : T is true in some publick exigencies , private rights must yield to publick necessities ; yet so as to make just compensation , after the tide of necessity is retired : but there is no immoral necessity to be allowed . Nullum peccatum necessarium ; no sin is necessary unless there be a necessity to be damned . § . The first fallacy of measuring Justice by forcible power and possession , is a giant or monster arising from the earth ; The second which measures gain by godliness , and godliness by gain , or propounds a necessity of doing evil that good may come thereby , are Meteors which rise from an higher region indeed , but they are both alike prodigious to any Church or State where they appear , and prove very pestilential to mankind in both respects civil and sacred . § . My answer ( then ) to the Question , What Justice is ? must be no other than that , which of old all wise men and the Apostle gives , that is , To render or preserve to every one their due ; Justitia est quae suum cuique tribuit . Id suum cuique quod debitum ; Id debitum quod à Deo & natura datum , aut lege designatum ; that is a mans own and due to him which is either by God or Nature given , or is by Law assigned to him . § . The Platonists answer well to this ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) what is just ? That which is according to law ; What is lawful ? That which is rational ; What is rational ? that which is diuine ; what is Divine ? that which is best and eternal ; most worthy of God and most useful for mankind . § . Justice is to be considered in three main things ; first in its fountain and original , the wisdom and will of God , which is the exactest measure , and infallible rule of Justice in it self ; sufficit quod Deus voluit , as Salvian speaks ; voluntas Dei summa ratio & lex suprema ; not only in the divine nature , as the Arch-type of all perfections , but in those revelations of it to Angels & mankind ; either by those , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} common principles of reason , to which all men ( in their wits ) must and will consent , which are ( lex nata ) the law written in our hearts ; as it were the common law of all mankind ( jus gentium ) or by those further express mandates which God gives to any either by immediate revelation , or by such credible derivations of it to others , for the tradition of his word , by speech or writing , as his wisdom thinks fit to use . § Hence are all good laws of Church and State , of civil and religious concerns derived : By these all are tried and confirmed as good and just , and accordingly ought to be established as valid by civil sanction or consent ; by these all matters of commutative or distributive justice are dispensed , which either exchange for such compensations as are mutually agreed upon , according as one wants , and another abounds in any thing ; or else such distributions are adjudged to any as are grounded on the law ; Or lastly ; such recompences are made to every man by reward or punishment as his actions do merit , either good or bad , in reference to the publick welfare , for the encouraging of well doing , or suppressing of evil . § . Here the moral law of God binds all men always ; the Political laws of God bind no further than that proportion of moral justice , piety , and prudence which appears in them , according as the parallel state of times , and persons , and actions may be ; in which the consent and submission of the major part of men , or long custom , and settled constitutions in any Polity have the force of a law , and are a rule of Politick Justice ; provided they bind to nothing immoral or irreligious . Secondly , Justice is considerable in the grand cistern and conservatory ( as the brazen Sea in the Sanctuary , which served the Temple with water ) which is the Soveraign and Legislative power in every Society and Polity , as it is circumscribed and contained in its proper bounds , and peculiar limits ; this is the center of Order , Vnity , Justice and Peace politick ; this dividing and dashing against it self by Caesar and Pompey , by Senate and People , by King and Parliament , by Emperors and Electors , all Justice , Order and Peace are destroyed ; the leak in this sinks all ; there must be a fixed Soveraignty under God , to whose Justice and Power paramount , all must submit according to law ; contestations in this run all things to confusions , as our sad experience hath taught us : Here either Prince , or State , or Peers or People , may severally have the Soveraignty of Justice , under several polities or forms of government ; or there may be such a temperament , both as to legislation , jurisdiction , and execution of Laws by legal power , as may best relieve people in their grievances by Parliamentary representatives ; and best judge of differences by sworn Judges , and best execute all legal sentences and decrees by an eminent power in a Soveraign Prince , King or Emperor , which is best for all estates ; and such is that admirable constitution of Soveraign Majesty in England , from which all Laws are enacted , by which they are declared , and with which they are justly and effectually executed , inclusive of and adapted to all just interests of King , Lords and Commons . § . 3. Justice is considerable in the pipes and conduits of a●l subordinate Magistrates , through which , ( as blood in the veins ) it flows from the chief Justiciaries to the very petty Constables , for the relief of all sorts of people , which are as parts and members ( noble or less honorable ) of that Body Politick , according as the Law doth adjudge to every one their due ; the measure of all is either ( recta ratio ) right Reason , or sacra Scriptura , the holy Scripture , or ( lex terrae ) the law of the Land , to which all are subjected by their consent ; He is just who looks to these ; who willingly submits to them , and exactly observes them . § . 1. There is a Justice due to God above all , on which his commands in the first table are founded ; To own him , love , fear , reverence , adore , admire , obey , trust in , depend on , joy in and enjoy him as the supreme good : If I be a Father or Master , where is my fear ? § . 2. There is a Justice due to our selves , in chastity , sanctity , and sobriety , to keep up the ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) Imperial power of Reason and Religion , above that ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) Democracy and Anarchy of lusts and passions which fight and rebell against God and the soul ; here every vertue is a branch or fruit of Justice , as every vice is an act or habit of Injustice ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as Clem. Alex. out of the Platonists observes ) every sinful and inordinate passion or action , either comes short , or shoots beyond , or wide of Justice , which consists in the medium , as in a line or point indivisible . § . 3. There is also a Justice to others , void of all fraud or force ; of which as the Word of God in general , and the Laws of every Polity in special , so the dictates of every mans own reason , his duly reformed , and well composed conscience , are domestick Dictators ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as Synesius observes ) God has made every mans rational Will the Monitor of justice ; hence men are a law in many things to themselves , and their own thoughts do accuse or excuse their actions ; hence unjust men , who act by fraud or force , though never so successful , yet are ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) self-condemned , and without any Apologie ; Prima est haec ultio , quod se Judice nemo nocens absolvitur ; And Exemplo quodcunque malo committitur ipsi Displicet autori ; every unjust doer , as he is his own greatest tempter and Traytor ; so he will be his own summoner , accuser , witness , tormenter and Executioner ; ( sibi poena omnis inordinatus animus ) as St. Austin : So Josephs brethren accuse themselves first as guilty of their brothers blood ; they must needs be sooner or later ( Magor-missabib ) terrors to themselves , who are by their unjust dealings injurious to others , and a terror to the land of the living by their oppressions . But I have done with the Theory of Justice , in its Source , Derivations and Practiques . I come now to the second main Postulate or demand of God ; mercy , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : misericordia , or benignitas as it is variously rendred ; This is divinissimum in divinitate , & humanissimum in humanitate opus . Mercy is the most orient gem in the Crown of Gods attributes , and the greatest ornament as well as relief of humane nature ; It is the glory of God to pass by offences , to pardon sins , to temper the rigor of his Justice : to supply defects , to help infirmities , and to save those sinners in his exceeding great mercy , whom he might have condemned in the extremitie of his Justice . § . By mercy God is sui victor , & seipso major , as it were greater than himself , and a conqueror of himself , A denyer of himself , and a sider with our interests ; All our hopes and happiness are founded upon , and bound up in the mercy of God , which is above all his works and ours : In this fatherly benignity all our blessings are contained ; nor are we capable as St. Bernard speaks ; of any other merit , than that is made up of Gods mercy ; which is perventive and plenary , beyond desert and desire , so ample , that none is denyed it , upon the tearmes offered ; Nor can it be ever exhausted for it indures for ever ; yea and it is peculiar to mankind above the Angels . § . From this great pattern of Gods mercy to such worthless wretches as we are , springs this demand , and demonstration , by which God requires us to be merciful as he our heavenly father is merciful ; to imitate God in this , which is not more necessary so others , than our selves , since no man can shew so much mercy to others , as he either wants , or hath received himself . § . Mercy in God is a perfection of goodness , by which he moderates the severity of his Justice , toward sinful mankind , yet without any diminution or blemish of his Justice , since it is by the suffering of Messias so satisfied , that while mercy rejoyceth , Justice hath no cause to complain . § . Mercy in man , is an affection , by which he lays to heart the misery of another , and is disposed to relieve them . Private mercies flow from a tender , soft , & compassionate heart , sensible of Gods mercies to it self , which command it to recede in many things from the rigor of Justice , and what of right it might either exact of , or inflict on another ; No habit brings us neerer to God , or makes the face of man shine with a diviner beam of Glory , being the establisher of Princes Thrones , which are supported by Justice and Mercy . § , In publique transactions , ( whose weight most-what lyes upon , the cariage of Justice , ) mercy doth not overthrow Justice , or divert it out of the way of rectitude ( which is Gods High-way ) but onely smooths the paths , and oyls the wheels , and supplies the joynts , that Justice goes on with less cry and complaint , Mercy doth not take away the edge or point the of sword of Justice , but only that rust and cancker which makes it wounds fester too deep . § . Mercy is an inseparable attendant to humane Justice ; yea and to the Divine , in this world where God punisheth less and later than we deserve ; and whatever is short of hell is mercy ; It is because his compassions , fail not that we are not consumed . Saith Jeremiah in his bitterest lamenting . § . Where Justice falls heaviest on mens lives and estates , for the enormity of their sins , yet there is a beam of mercy to be shown them , as to their souls , by our prayers for their repentance and pardon of God ; the thief on the cross , justly suffering ( as he confessed ) for his misdeeds , yet tasted of the Divine mercy mixed with that bitter cup . § . This mercy , benignity , moderation and compassion , ( of which you have had a large and good account in the former exercise ) is a debt , or Justice , we owe to others , as much as we desire it our selves ; and it is there seasonable , where common errors and infirmities , or vulgar simplicity and credulity , or easiness and sequaciousness do imitigate the malice , by mistake of doing Justice , or of reforming the Publique state ( as in the silly peoples case , who followed Absolom in his popular rebellion ) having so great a friend and wise a Counsellor as Achitophel to delude them Errabant sed bone animo , they ment well , though they did ill ; Here Justice ought to look more at the malice of the heart , than the iniquity of the fact ; As that is true ( comittunt eadem diverso crimina fato ; so diverso affectu ) men do the same things from different designes and principles ; some out of zeal to Justice , reformation and religion , others out of faction , Ambition , Courteousnes , Envy and Rebellion . § . As common infirmities , epidemick errors , and popular delusions , do make way for mercy , so also multitudes of offenders . Christ had compassion on the multitudes more then once ; not only quia miseri , but quia multi ; to make promiscuous massacres and havocks of them , when it is in the power of Justices to punish or spare them , is barbarous and inhumane : It was a word of Clemency worthy of Cesars great mind , at the Pharsalian battel , Parcite civibus : Spare our Countrimen and fellow Citisens . § . Multitudes of Offenders are best punished in their Ring-leaders , setters , and agitators : whose sufferings due to their malice , are not more just and necessary for the publique , then remissions are to the ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) many , who do as it were so crowd up Justice , that they pinion its armes ; it cannot well exert its power upon them . Too much blood-letting is as dangerous , as some may be necessary for health . § . So also penitents are objects of mercy ; who so confess and deplore their former errors , and offences , that they give great hopes of future compensations , by the revenge they take of themselves . Pene innocens ●uem peccasse poenitet Greg. M. when more ashamed for their sin , then affraid of their punishment , these are objects of mercy and moderation ; especially if there be any thing to plead for their excuse , as free from the great offences and presumptious sinnings , as in point of wilful murther and destinate villany , of which God hath said thine eye shall not pitty , nor thy hand spare ; least the Land be defiled with blood , or idolatry . § . Here it is crudelis misericordia , & stulta clementia , to spare such , whose impunity would not not onely seem to lessen the enormity of their sins , but expose the publique to infinite hazards : in giving encouragement by such cruel pitty and foolish clemency ; In some cases , severe Justice is the greatest mercy to the publique , that men may hear and fear and do no more so presumptuously ; ne crudeli & intempestiva miserecordia plectatur respublica ; Thousands of innocents are oft punished , when some few facinorous nocents are spared ; Their impunity becomes many times the publique sin and punishment , and the Nation is make God-father , or dry nurse by not punishing those sins , of which it justly abhors to have been the Father or doer . § . Yet are there but few cases , wherein summum jus is required ; although that saying be true in grand and publiques concerns , which are the polar points and hinges of civil peace , fiat justitia ruat caelum ; let Justice be done what evercome of it ; Yet it is as true in most cases , which are capable of any remission and moderation , Fiat justitia , ruet caelum ; if thou ( Lord ) shouldst be extream to mark what is done amiss , who can abide it ; without Gods mercy to us , and ours to our brethren the offenders , our heaven is lost ; judgment without mercy shall be to those , that shew no mercy . § . Delayes also , as to execution of Justice , ( as David used to Joab and others , ) are publique mercies many times , when the factious influence of criminous men is so great and popular that they cannot at present be punished without endangering the publique peace . § . But I have done with this second particular , which God requires , as to mercy ; which who so shews to others , shews it to himself ; for of all things we do well , the works of mercy shall not go unrewarded . Thirdly , Humility is required ; which is a most most Christian grace , no less than a most manly vertue , becoming all men . 1. In the sense of their common infirmities , and mortal condition . 2. In the conscience of their many sins , and deserved miseries . 3. In the reflexion upon their best actions , full of failing and defects ; besides their unproficiency as to God when they have done all . Here nothing becomes man more , or more sets off what he doth , than the deepest shadow of humility ; both toward all mankind , who are of the same mettal , mould and make with him ; and toward God , to whom he ows all he is , or hath , or can do ; for what hath he in nature or providence , in soul , body or estate , which he hath not received ? § . Pride destroys and sowres all the good even of Justice and Mercy that any man doth : It hath its first patern from the Devil , who by pride fell from the Heaven of blessed Angels , to the Hell of damned spirits : Humility hath God for the great example , no less than Justice and Mercy have ; by this we draw nearest to God , and are fittest to accord with him ; by this we are partakers of the divine nature , of Christs Spirit , graces , and rewards . § . Pride , ( which is its own Idol and Idolater ) its own Carver and Comforter , hath its reward onely from it self , or the vain world ; for God resisteth the proud ; and they must be sure to be destroyed who dash against God . § . Hell is the pit and prison of proud Angels and men ; the first ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) they kept not their station or rank ; but lifted up themselves to be like to the most high , beyond what was due to them : The second , because as Pharoah and Nebuchadnezzar , they rob God of his glory , both as to the justice which forbears to destroy them as they deserved , and as to that Mercy which was conferred upon them beyond any merit in them . Secondly , As I have thus briefly considered these Three Subjects , Justice , Mercy and Humility in themselves ; so I am with like brevity to consider the predicates or actions applied to each of them . 1. To do justice . First , Materially , as to the merit of the cause and person . Secondly , Regularly , as to the Law prescribed by God or man , not by private opinion , presumption or passion . Thirdly , Authoritatively , by due order and commission derived to thee , from the lawful supreme power ; for however all men must have the inward principles and desires for justice ; yet the doing or executing of it is not given to all , but only those to whom the sword of justice is committed by the Law of God and man ; Christs question must be asked before a man does justice , Who hath made me a judge or Ruler ? A man may be very unjust in punishing the greatest and most notorious offenders , without due authority derived to him . Fourthly , Do justice , formalizer ; as to the inward form , principle , or conscience , for justice sake , not for ambition as Absolom , or reward , or revenge , or glory , &c. A Judge may give a just sentence before man , and yet be an unjust Judge before God , when he doth what is just materially , but not mentally , as to his end and design ; in doing Justice men must be sincere ( & hoc agere ) make it their ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) business for Gods sake ; or from a good conscience ; for judgement is the Lords , as Moses tells the Elders . 5. Do Justice , practice , effectually ; not only think and meditate , consult , vote , decree , enact and declare , or talk and plead , and dispute , and cavil or contend , but bring forth the fruits of righteousness , that all may see them , and enjoy the benefit of them ; just Laws made and never executed are as good seed sown upon barren ground , which never comes up beyond straw and wilde oats . 6. Do Justice , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Impartially ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) in all things , to all persons , poor and rich , not oppressing the rich because his fleece is large , nor the poor because his strength is small , and friends few : Aequum dicitur , quia aequat leges omnibus , as Varro observes : Justice must be streight or right , without warping , as equal and indifferent to all , blind as to the persons , though Eagle-eyed as to the cause and rule . 7. Do it speedily , especially in such cases , when the effects of justice are not penal but beneficial ; Delays of Justice are so far denials , and so long unjust , when it is in the power of a Judge , or Prince , or Magistrate to do it ; no usury is so unjust , as that which makes advantages by dilatory justice : In penal effects of Justice , there dilatory executions may be more venial , and tolerable , because they are mixtures of mercy , and reprieves in order to repentance ; for which God gives us the great pattern , in his giving us space to repent , and being so slow to excute vengeance on us , though daily provoked by us . 8. Do it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in rigor , but ) in measure , judgement and proportion , as they said of old ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) God is an axact Geometritian , duly measuring and weighing , or pondering the actions of all men , and proportioning his judgements to them ; so ought men to demean themselves in doing justice calmely , as in the cool of the day , without passion , or transport . Perit judicium quum res transit inaffectum ; the eyes of judgement are blinded , when the mists of any passions arise ; either prejudicating the person for the cause , or the cause for the person . 9. Do justice , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with humanity , pitty and compassion to the person , in the greatest severities against , and justest detestations of their sins ; Justice among men , much more among Christians , must have not only vulnera , but also viscera , bowels as well as blows ; Ingenuous Justice ( dolet quoties cogitur esse ferox ) is afflicted when compelled to inflict punishment ; and feels the strokes it gives , condemning the Judge to commiseration , when he condemns others to misery ; this tenderness or temperament it learns from God , who deplores when he executeth , or denounceth his judgements ; his bowels are turned within him , when he is forced to give over his people to the destroyers ; hence are his many forewarnings , importunings and beseechings of men to flye from the wrath to come ; as why will ye die ? &c. and How shall I give you over to be as Admah and Zeboim ? how shall I make thee as Sodom and Gomorah ? Secondly , To love Mercy ; here first the order is observable , That Justice must first be done before Mercy ; else it is as very preposterous to exclude Justice to make way for Mercy , as it is presumptuous to do unjustly under pretence of shewing Mercy . § . Like the design of some mens cruel charity to get an estate by all imjurious ways , in order to do works of charity , or to build an Alms-house , like the giving alms or legacies before we pay our debts . § . Such Sacrifices are abominable to God ; we must not rob the Exchequer of Justice , to put into the Corban or poor mans box of the sanctuary . § . 2. We may observe the emphasis of the word put to Mercy , beyond that is to Justice ; this must be done as a work and task , which is enjoyned us ; but the other Mercy , must be loved and delighted in : Justice is opus necessarium & alienum , a necessary , but strange and unwelcome work , compared to Mercy ; in this also we have the precedent of the divine goodness ; whose {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , pleasure and delight is in shewing mercy , where there is any capacity ; but his executions of Justice , are as it were a pressure and distress upon him ; not that he is not infinitely just to all the extents of Justice , but he is superinfinitely merciful , so as to set even bounds to the infinity of his justice , which as a consuming fire would in a moment have destroyed the whole creation of lapsed sinful natures , if Mercy had not interceded . § . This Affection of Love is conjoned to Mercy : First , As ( res in se amabilis ) a thing in it self most lovely and desirable , one of the brightest beams of the divine beauty . Secondly , As that which is most beautiful and comely for mankind , especially the Church of God , and children of their heavenly Father , who are commanded to put on , as the elect of God , bowels of mercy : Bowels , as to the inward principle or love of it , and putting them on , as to outward manifestation in good works , which are the royalest robes and richest ornaments of Christians . 3. Love mercy , as that which is most beneficial to our selves and others too ; He that shews mercy to others , shews it to his own soul ; by way of rebound it returns into his own bosom ; Mercy is that which all need , all desire in their distress , all have tasted of , and received from God . 4. Love it in obedience to Gods commands , and in imitation of his divine perfections ; among which not any is so commended to us as this ; Not be ye wise and strong , and infinite and great , as your heavenly Father , but merciful . What Mat. 5.48 . is put Be ye merciful , is Luk. 6.26 . Be ye perfect , &c. as if ( in una misericordia omnes perfectiones ) this one prefection of mercy included all . 5. Love mercy ( in augmentum gratiae ) for the advance of all graces , for this is the compass or manure , which makes the richest soyl of a Christian soul ; as a man sows mercy liberally , so he shall reap graces . 6. Love mercy in ornamentum religionis Christianae , the best trial of the best religion is , that which abounds most with mercy , as the true God , who is optimus maximus , is greatest by his goodness , and best in his mercifulness . The Kings of Israel are esteemed merciful Kings ; as mercy is the most humane , so the most Princely quality , because the divinest endowment . Cruelty is one of the highest scandals of Christianity , which makes Lambs of Lyons , and tames the feircest tempers . 7. Love mercy ( memor propriae . indigentiae & miseriae ) remembring that sin which exposeth thee to misery , and that necessity thou hast of Gods mercy , yea and the want thou mayst have of mans ; for no state of mortality , is so fixedly happy , but it may be ( as Job was ) the object of pitty , which the Tragedies of our times have evidenced in the highest nature ; voluit deus , ut sibi quisque sit mensura misericordiae , as St. Jerom tels us ; they that flow most with mercy , shall be filled most with it . 8. Love mercy ( in spem & Augmentum gloriae ) in order to confirme thy hope , and increase thy reward of Glory , there is no better evidence of a gracious heart and an excellent spirit , than this merciful propensity , even natural men , who have most humanity , are least distant from the Kingdome of heaven ; there wants but faith in Christ , ( who is the highest instance , and grand exemplar of divine mercy , to raise up the grosser allayes of natural softness , compassion and gentleness , to the pure Elixir of that grace of merciful-mindedness , which God requires , and which denotes a Divine and heavenly disposition ; doubtless the mites of mercy , which we shew here to others for Christs sake , will be repayed with Talents in heaven , nor shall a cup of cold water be unrewarded . 3. To walk humbly , the LXX . render it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : to be ready and prepared to go with God , and the Latin vulg. . humiliare se ambulando ; the words imply . 1. A freedome and familiarity of conversation , which cannot be had unless two are agreed ; nor can there be any agreement with God , except where the heart is humble . God resists the proud , ( quia congreditur cum deo tanquam hostis ex parte adversa ) who doth not walk with God , but against him , as one that justles , assaults , encounters , and fights against him 2. Walking as it is a social and friendly motion , so it is progressive and parellel , in a way of conformity , not contrariety , when we keep pace with God , neither out-running his word by a precipitant wantonness , and over-righteousness of our own imaginations , nor yet so lagging behinde as we lose God , nor yet straying to the right or left hand diverticles , of prophanness or superstition , of despare or presumption , but keeping close with God , who looks on the proud afar off , because they are still at distance from him , one way or other . 3. As an humble man is onely fit for Gods presence , and company , so the more a man walks with God , the more he will grow humble , when he sees what an inconsiderable nothing himself is , Nihilo nihilius , less then nothing ; at his very best estate altogether vanity ; at his worst onely sin , hell and misery , fit company for none but Divels , and that fatal sentence , Go ye cursed ; nothing in merits , nothing in graces , nothing in guifts , nothing in duties , Toti sumus indigentia , we are altogether defect and emptiness , till grace fills us , and Christ supplies us ; we shall easily vanish and disappear as to all self conceit , and pride of heart , when once we assiociate with God ; then Abraham and Job abhor themselves in dust and ashes , ( both eminent persons , the one the great Father of the faithful , the other the great pattern of patience ) so Jacob , less then the least of Gods mercies ; and St. Paul who was not inferiour to the chief Apostles , and laboured more abundantly then any one of them , yet sums up his all in this , though I am nothing , esteeming Christ to be all in all to him . 4. Walk humbly ( cum Deo quia Deus , & quia tuus ) because with God , and with thy God ; a Son and Subject will know himself best when with a King and Father , who is their own ; however they may carry themselves high to others their betters , yet not to those , whose neer relation and high merit command observance . If the thought of Gods excellency doth not abase us in our own eyes , yet the consideration of his condescending to us , to be ours in so many undeserved mercies , and favours , to a transcendency of desert , and unrequitable obligations , this will deplume us , and pull down all high immaginations in us , It is ignorance of God , and distance from him , which make us so conceited of our selves , a spark or star cannot glory in the light of the sun . 5. Especially when we remember ( humilem deum & humiliatum Christum pro nobis ) an humble God , in our humbled Saviour for us ; the sight and sense of Christ on the Cross , for our sakes , will make us ashamed of one proud thought or high look , which is not tolerable in any estate , in the greatest guifts and graces , the best endowments , and highest successes , wherein we are but instruments , and seconds , not principals ; And in the greatest afflictions , when we are ( humiliati ) most humbled and debased by Gods providence , it is very insutable then to boyl and swell with thoughts of repining and murmuring against God , as if he injured us , or treated us unworthy of us . No , here to be humble , is to be silent , and submisse to pray , to prostrate at Gods feet , to accept of the punishment , and own it as from a Father , who chastiseth us , that we may not be condemned , with the world ; humility disarms God , and is a salve , shield and cordial , in the worst estate , which is then best for us when we grow more humble , as pride is a moth or curse , that blasts all , even the best we are , injoy or do , Alienating God from us , and driving away his good Spirit , when it finds us our own Gods and worshippers . It is but just to leave us to the heaven of our own fancies , and to be satisfied with our own delusions . Third General , Cui , to whom God shews , and of whom he requires these great lessons and duties ; Thee O man . 1. To all mankind in general , as creatures capable to know good and evil , just and unjust , and accordingly to chuse and do as they are directed from the inward dictates of right reason , and those self-convincing principles which are within their own consciences . 2. To thee O man more especially , who enjoyest the light of Gods Word in the pale and bosom of the Church , where the righteous precepts and merciful commands of God are more evidently set forth , by laws repeated , by examples multiplied , by judgements and rewards proportioned to mens works ; none here can plead ignorance of duty both to God and man . 3. Thee O man , in thy particular station , as occasion and power are put into thy hand , whether Jew or Gentile , great or small , rich or poor , Prince or Peasant , Lords or Commons , Priest or people ; no man is unconcerned in these Demonstrations ; to every one God says as Nathan did to David , Thou art the man . § . God requires Justice , Mercy and Humility of thee O King , who sittest on the throne of Majesty , who art in Gods stead , as his Vicegerent , a kind of mortal Deity ; honored with the name , and vested with the power of God , and much more with the imitations of the divine excellencies of Justice and Mercy toward man , as of Humility toward God ; Shalt thou reign because thou closest thy self in cedar , and art compassed about with strong guards ? Did not thy Father do justice and mercy , and then it was well with him : He judged the cause of the poor and needy , was not this to know me , saith the Lord ? Thou , even thou , O King art to fear him who is King of Kings and Lord of Lords , higher than the highest ; the terror of Tytants , who pulleth Princes from their seat , and poureth contempt upon all their glory ; thy surest policy is true piety , and the best reason of State is this pure Religion and undefiled , even to do Justice , to love Mercy , and walk humbly with that God by whom Kings raign , Whose thrones are not to be established without Justice , Mercy and Humility ; Nor can they be injured so much by any as by themselves ; their Pride before God , like Nebuchadnezzars and Belshazzars , will abase them ; and their oppression of their people , will most oppress themselves at last . Secondly , Of Thee O wise man , and mighty Counsellor , who art esteemed by others and thy self as a great State Intelligence ; digging deep for counsels , and wrapping up thy self in the darkness of thy cloudy projects and designs ; thou who gloriest in thy Oracular Policies as Achitophel ; and disdainest to be nonplust in thy wisdom , or defeated in thy designs : Of thee the Lord requires to give no counsel but such as is just , nor to decree other than righteous decrees : To agitate nothing in Councils of State and Parliaments by partiality , faction , and oppression , to sinister ends and unjust interests either of Prince of people ; because the Lord sitteth among Senators , and will cause a just decree without mercy to be executed upon those who either execute or decree unrighteous and cruel things . Thirdly , Of Thee O subordinate Iudge and Magistrate : O great Lawyer and eloquent Pleader , the Lord repuires not to turn Justice into gall , and Judgement to wormwood ; not to judge for reward , or pervert the cause of any , either for fear or favour , or for respect of persons ; not to make pleadings of Law to be as gins and snares to innocent simplicity , by a fallacious sophistry , and dilatory felony , which robs the Clients purse , as the bushes and brambles do the sheep of his fleece , when he seeks and hopes for shelter from them . § , No temporal advantage can counterpoise the detriment and danger which unjust and merciless actions bring upon those who willingly offend against the laws of the just and merciful God , and thereby incur eternal damnation , deserving to be beaten with many stripes , because they know the will of God , and do it not . St. Bernards Motto to all judges is , omnia judicata rejudicabuntur , what comes short in mans measure , or weight of Justice , shall be made up by Gods eternal recompences . 4. Of thee O Soldier ; O valiant and mighty man , who hast power in thy hand to save or destroy , to kill poor men , and lay wast fenced Cities , of thee God requires justice and mercy , which must be the measures of War , as well as of Peace ; there are ( jura belli ) laws of righteousness and moderation , which God exacts in wars , even defensive , which seem the onely wars that can be just : For sure to make war without some precedent or threatned injury , must needs be very injurious . Not might but right must be looked at , where the lives of men are concerned ; justice is not to be measured by the length of thy sword , or the strength of thy Arme , or the number of thy Soldiers , but by the Laws of God , of Nations and of every polity : The Justest war , must not by passionate transports be carryed on to unjust , exorbitant , and cruel oppressions , either to harmless and unarmed people , or to immoderate demands , in point of reveng and compensation , much less to build ambitious Babels , and covetous confiscations , upon others ruines ; The Soldiers had their lesson of John Baptist , what to do , when they had so much grace as to ask the question , they are not commanded to lay down their Armes , but to do violence to no man , &c. 5. Of thee O man , ( God requires Justice , mercy and humility ) whose prosperity either in violent or injurious ways , have made thee rich and great , or who increasest thy estate by that , which is not thine in equity and conscience , who makest no scruple of Extortion , rapine , racking rents , sacriledge , oppression , and rigorous extortions ; who hast built thy nest on high , and feathered it with the spoils , either of thy Neighbours and Tennants , or of Church and State , of the Crown and Crosier , where cheap purchases , witness to your faces , and upbraid both byars and sellers of the injustice of the bargain ; thou , even thou , must so repent by making restitution of unjust acquisitions , as may make thee capable of Gods pardon , who will not be mocked by lame and crackt titles ; nor may be robbed , without making the curse threatned to light on such injurious & presumptuous sinners , who neither fear God nor reverence man ; though great , and rich , and many , though Courts and Councils , and Armies , and whole Nations conspire to do injustly , yet will God be a swift witness against them , and bring his Justice upon them . 6. Of thee O godly gull , and holy-cheat , who pleadest an hypocritical nonplus , and a state necessity of doing somthings , both injust and cruel , in order to do good , to advance Justice , to glorifie God , to reform Church and State , as if the reasons and interests of both Religion and Justice did sometimes want unjust proceedings , ( as pills to keep them in health ) which Aristides pleaded by way of Irony , to those who impatient of exact Justice , forced him somtimes to deviate from it , by their popular peevishness ; he told them he did it ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) in order to the publick good : God will discover these impudent fallacies , and so punish the presumption of doing evil , that good may come thereby , that all men shall shall hear and fear , and confess there is a God that judgeth the earth , when they shall see vengeance to overtake these men , and the iniquity of their heels to compass them about . § . Better to follow Gods counsel by doing Justice , though we perish with Lazarus on a dung-hill , and suffer the last strokes of humane Justice in this world , than to fall under Gods eternal and inexerable Justice , which will strip thee of all the goods thou gettest , and bring upon thee infinitely more evil than that , which by unjust and wicked means thou soughtest to escape ; there is no necessity ( scelera sceleribus tueri ) to make evil deeds good by doing worser ; it is the Devils hardning Maxim to damn souls by desperation ; as if a theif should plead it necessary to kill that man whom he hath robbed , lest he be pursued and taken by him . 7. Of thee , O Minister of the Church and Pastor of souls , God requires , first to do justice to thy brother of the same tribe and calling , by not intruding thy self into his work , against right and reason and law , that thou mayst have a plea or pretence to the profits of his living , and so thou mayst feed thy self by feeding anothers flock against his will ; when Justice requires us not onely to eat our own bread , but to do our own business , and not ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) to Vsurp on anothers either emolument or employment , which they are able and willing to performe . Of thee , O Church-man , great & small God requires this Justice , to God , to Christ , to the Church , to peoples souls , to the holy word and worship of God , to the truth of Doctrine , to the solemnity of his service , to the necessity of mens souls , by feeding them with wholesome food , by giving them their portion in due season , by not denying the children their bread , for fear of dogs eating it , by administring the blessed Sacraments duly and reverently , according as the Church , in which thou servest , hath appointed thee , not setting up and urging thy own fancies and whimseys , thy novel inventions and schismatical partialities , thy humane traditions , and unauthentick because uncatholick observations , instead of Christs institutions , not so shy and startling at the shadow of some decent and innocent rites or circumstances and ceremonies in religion , as to fly from the unity , order , harmony and authority of the whole Church , by a supercilious , unjust and merciless severity , which savors too much of pride , and self conceit , hereby shaking and overthrowing the faith of many poor souls , who are ignorant , weak and instable , by the perturbatious thy pragmatique and popular activity gives them . 8. Lastly of thee , O whole Palestina , O Church and State , O my native County , and Nation , both in thy latitude and diffusion , and in thy Parliamentary ▪ Epitome , or representation ; of thee the Lord requires not only to do justice , but to shew mercy there , where is the cryingest injustice and cruelty in the world ; There is a voyce from abroad and at home , which crys ( Oro miserere laborum Tantorum , miserere animi non digna ferentis ) O do not approve , confirm or adopt that pride , injustice and cruelty of some sons of Belial , who lifted up themselves above all that is called God ; all Laws of God and man , all duty to their betters and Superiors . § . If what hath been done in this sorely afflicted and abused nation , with expence of so much blood and treasures , with so much terror and extravagancy , be well and worthily done ; it will be an act of your Justice to assert it , and of your Mercy , to absolve other of us poor scrupulous souls of those scruples of conscience which we have ; of those fears and jealousies , lest the Nation lying under so great sins , may be exposed to Gods sorest judgements , even to an utter vastation . § . But if it appear to your wisdom , piety , Justice and Mercy , to have been a violent and unparalleld method of presumptuous wickedness , of unjust cruelty , and most cruel injustice ; in which was neither matter nor form essential of Justice , under the formality of high justice ; if men have killed and cosened , and taken possession , even the spoil and price of blood : I doubt not but you will so far remember Gods Demonstrations and demands , as to do Justice to God , to your Country , to your Laws , to your Superior , to Soveraign power , to the whole Nation , and to all mankind , as to testifie a just abhorrence and perfect detestation of those things , to which as you would not have been Fathers , so I believe you will not be Godfathers . It is an usual saying among Statists to excuse their excentricities and deviations , from the exact rules of justice ( Nullum magnum exemplum justitiae sive aliqua injustitia ; I am sure we have known magnum exemplum injustitiae sine aliqua justitia ; a transcendent injustice , which had not any grains of justice in it ) in the vindication of which , I do not so urge the rigor of justice , as not to require also such temperament of mercy , as may distinguish between the flower and the bran , the vile and precious , the pertinacious and penitent ; such as sinned with malitious wickedness , with an high hand , and those that were only carried down the rapid torrent and strong delusions of times . § . There is yet one instance of doing justice and shewing Mercy to the whole Nation , which I cannot but recommend to my Country , and to you the Fathers of our families , and heads of our Tribes ; which is in reference to the souls of many poor people , that in a land of plenty they may not be famished , for want of able and industrious Preachers , which cannot be had or expected ( whatever verbal severities are pretended of Reformation , of Religion , and propagation of the Gospel ) unless there be some way found , by the wisdom , piety , honor and bounty of the Nation , of Prince , Parliament and People , for the competent maintenance of such Ministers as may do the work of God , and take care of mens souls : with what Justice or Mercy can you exact a full tale of bricks from poor Ministers when they have no straw ? Alas , when shall the scandal of livings not worth fifty , or thirty , or twenty pounds a year be taken away by the generosity , justice , liberality and mercy of England ? How many years tax , how much treasure hath been spent , to maintain Soldiers and a war , of which the publick hath no fruit but those of tears , oppression and repentance ; me thinks it should not seem much to allow one years tax to be gathered in some convenient time , by which to begin a banck or treasury ( an aerarium sacrum ) for the making some augmentations and purohases of Impropriations to poor livings : One good foundation laid for so great and good a work , many other superstructures would easily be added by the piety , wisdom , and charity either of the publick or of the private , and well-disposed persons . § . If this may not be put upon the account of Justice to be done to the Church and Clergy of England in compensation of the many diminutions , depredations and indignities , which they have of late , or long since sustained , by the policies , powers or superstitions of later times ; yet I beseech you look upon it as a signal and eminent act of Mercy , for which thousands of poor people in the Countries ( who perish for want of knowledge , having no Prophet nor seer among them ) will bless God and you to many generations . § . And since God hath by a most miraculous return of mercy , brought you thus far to the morning of your redemption from civil slavery and oppression , where we were under Chams curse to be servants of servants . O bethink your selves , whether it be not worthy of your munificent piety and gratitude to offer some oblation of thankfulness as a peace-offering and Eucharistical monument to God and his Church ; but I may not so far distrust your nobleness , as to urge you too far in this thing , which is so much its own Orator , and wherein many thousands both Ministers and people are silently and humbly importune for your favour in so great a concern of Church and State , yea of mens souls eternal welfare . The Fourth and last General Head is ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) the manner of Gods shewing and requiring these duties of all sorts of men , in all occasions , times , in all dealings and administrations , in the whole tenure of their conversation , to God and men , civil and religious . I formerly gave an account of this , which will excuse me if I here briefly insist on some main heads only . 1. God hath shewed it to mankind ( in principiis internis ) in those inward principles of right Reason , and that standard of Justice which is set up in each mans own heart , besides the Chancery of Mercy ; both which he cannot but desire in his own case ; yea he expects and exacts humility , reverence and submiss respect from those that are his descendents and inferiors , especially if many ways obliged to him , by undeserved favours ; so as every mans case is toward God . 2. Praeceptis scripturae , by the Letters pattents of the holy Scriptures , whereof no man in the light of Religion which shines in the Church can without sin be ignorant ; because no lessons are easier to be learned , and set out in greater characters , or text letters , both of the ten Commandments and the Gospel , than these three of Justice , Mercy and Humility . Nor is any man meet to learn or observe the more abstruse mysteries of Christianity , who doth not first apply to these plain morals of humanity , and native Divinity ; in which instructions who so profited most among the Jews or Gentiles , and lived accordingly , were most capable vessels of Gods Mercies , although they had not such an explicite faith in the Messias , as we Christians are now obliged to , as a condition of the Evangelical Covenant . 3. God hath shewed us these demonstrations , magnis exemplaribus , & exemplis ; by the greatest exemplars of holy men in all degrees ; in the best of Kings , and vvisest of Counsellors , yea in his blessed self and his Son our Lord Jesus Christ , in whom Justice was satisfied , Mercy Magnified , and Humility most exalted for mans imitation ; To these are added the great examples of his Judgements on those whose exorbitant lusts and passions , forgetting God and themselves , presumed to do beyond these bounds and prescriptions , which the Divine Iustice and Mercy had set to mankind , running out to violence and cruelty , in order to gratifie their pride : On the other side , God hath by many blessings on Prince and People ; manifested his approbation of their ways , when conform to those grand Precepts , which suppress first all private extravagancies by humility , and all publick oppressions by justice , mixed with mercy ; no man that is humble can be unhappy , nor any people or Prince miserable , who keep to Justice and mercy , except in martyrly cases for trial of their faith , patience , and constancy , which are found most in those ( if not onely ) who are most endued with principles , and wonted , as to Justice , so to the practice of mercy , and humility . § . Lastly God hath shewed and required these things ( cum gravi interminatione poenae ) not lightly and arbitrarily , but with great earnestness , and frequent obtestation , threatning punishment , answerable to the neglect , and executing vengeance on the presumptous , nor are they Laws of ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) diurnal justice , to day loyalty , to morrow Treason , this week lawful and just , next week illegal and unjust , like a Lesbian rule , but they are standards , fixed in Gods immutable Justice , mercy , and excellent Majesty , which no men at any time may dispense , withall , nor can they be dispensed with , as to Gods judgments , if they break them . § . But it is now time for me to releive your attention with the variety of my successors paines ; onely I crave your Christian patience so far , as to give me leave , to make some such improvement of this Text , as the grand occasion and present sollemnity do require . § . You are all this day , as the Representatives of the Commons of this Nation met before the Lord , to fast and pray , to humble and afflict your souls , to confess your sins , and the sins of your people , among which none are more crying to heaven for vengeance , then the want of Justice , mercy , and humility ; for pride , ambition , covetousness , cruelty , and oppression , the land hath mourned these many years , and the more deploredly , because it hath suffered by all these pests of Church and State , under the name and pretensions of humility , sanctity , liberty and equity . It was a small matter for us to be miserable by the insolency of some men ; but we were commanded , by their hypocritical and cruel mocking to beleive our selves to be an happy , and free people ; in a glorious and reformed way of Religion , laws and liberties . § . It is a saying of that great Orator , as acute as true ( Totius injustitiae nulla est capitalior , quam eorum , qui quum maximè fallunt , ita tamen agunt , nt viri boni videantur . ) No men are more criminally injust , than those , who when they most deceive and oppress , yet then boast of their justice and piety . § . What have been the effects of some mens justice , mercy and humility , all the English , yea British world hath seen , and your selves have felt ; to whom have some mens factious and Phanatick humors shewed any tokens of these vertues , except to themselves , and their complices ? to others who are persons far more righteous then themselves , their very mercies have been cruel , and their highest justice the highest injuries to the publique ; indeed it is of the Lords mercys that we have not been all consumed ; that a remnant is escaped to see the Salvation of the Lord ; in the land of the living . O with what pride , petulancy , haughtiness and disdain , have , mean men and vile persons carried themselves against the honorable , far their betters and superiors , yea against the whole honor and Majesty of this Nation ! how have we seen servants riding on horseback , and Princes going on foot ! this is their humility ; they have flattered both Prince and People in their sore distresses , as if they would relieve them , when they proved at last Physitians of no value , miserable comforters , very severe exactors , and tragical destroyers ; This is their mercy ; They have subverted all law , order , and government , troubled the fountaines , cut off the conduits , and inverted all the course of civil Justice , and ecclesiastical authority , as well as unity ; this is their Justice . § . Can a Nation be sick of its health , and weary of its happiness , or thus dayly and bitterly complain , if it injoyed such a glorious state of Justice ; and mercy , by the humility and sanctity of its Governours ; as some have pretended ? Why doth the whole land cry out of burthens and bloodshed , of its oppressors and exactors , of its endless troubles and terrors ? if our estate were so setled and blessed , as some men have told us , why , as Dromedaries , do they every month so traverse their ways , destroying what they build , and building what they destroy , like so many foolish builders ! it is strange , that neither these Baalams nor their asses which carry them ; in the ways , and after vvages of iniquity , can yet see the Angel of the Lord , vvith a dravvn svvord , stopping their vvay ; all lavvs of God and man , all good mens votes , and prayers , are against their madness , pride , presumption , cruelty , hypocrity and injustice , by vvhich they have brought shame and dishonour , a blot and great reproach , upon the nation and the reformed Religion . § . You have enough to do ( honorable and worthy ) to undo vvhat some men have done amiss , to rectifie their crookedness , to bring to the standard of Justice and rule of mercy , vvhat their injurious cruelty and vvanton vvickedness have perverted and distracted , as their pride , ambition , and various lusts have driven them . § . You vvork is not only as Josuah , to fall dovvn before the Lord , as ye do this day , but to Arise and to do the work of God , of the Church , and of the State , vvith justice , mercy and humility ; For if you still fast for strife and oppression , to smite vvith the fist of wickedness , and to bind heavy burdens on us , you vvill be found mockers of God as others have been , your prayers vvill be turned into sin , and your counsels vvill turn to confusion . § . The appeals and petitions of all honest-minded people ( next God ) are to your prudence , justice and charity , that you vvould judge betvveen the daughter of your people , and her shameless ravishers , her cruel vvounders , and endless oppressors . § . Three antient and sometimes flourishing Kingdomes , and the adjacent Dominions call to you for mercy , and you cannot shevv them greater mercy , then to do them justice , in restoring them to their former happy governments , and excellent constitutions . § . All estates of Soveranity , Nobility , Gentry , Clergy , Commonalty call upon you for justice and mercy ; so the poor and rich , the City and Country , so God himself , and your Saviour , so true Religion and its novv so deformed Reformation , so your ovvn and your posterities interests , do dayly importune ; it vvill be your justice and mercy to them all and us , not to bring upon all our heads the guilt of that innocent blood , which the cruelty , pride and injustice of some men have shed , even the blood of War in a time of peace , and after a long Treaty , When God makes inquisition for this blood , let him not find it , and avenge it upon you and your Children , by your not expiating , deprecating and detesting of that sin , with infinite horror and abhorence ; to leave it unexamined and unpunished is every day to contract the guilt of a new regicide . § . The Soveraign fountain of honor , civil power , and secular authority in Church and State , calls for , and expects your Justice , where it hath been injured ; your Mercy , where unrelieved ; your humble subjection , where duly established . § . The House of Peers cannot but own your Justice , Modesty and Humility , in removing those obstructions which some mens pride and injurious insolency had for many years put in the way of that House , which was ever one of the highest points of this Kingdoms Wisdom , Honor , stability and happiness . § . The House of Commons also , and whatever becomes the dignity and freedom of a Parliament of England , calls to your Justice and Mercy , to redeem that almost sacred Senate ( than which in its full constitution , the world had not any thing more august and venerable ; when Lords Spiritual and Temporal , when the Gentry and Commons , all concurred to advance next the glory of God , the majesty of this Empire , and the Throne of its Soveraign ; ) to redeem this ( I say ) from those abominable desolations of tumultuary and military insolencies which for many years have made that house a Charnel house , or a kind of Augean stable , full of all faction , fury and and fanatick filthiness . § . Our Church and Religion , our Bishops and Presbyters , our Ministers and Ministry , all call to your Justice and Mercy to redeem them from popular dependencies , from vulgar impudence and usurpation ; at least to relieve them from those Harpyes which have driven them to , and defiled them with so many shameful disorders ; divisions and distractions unbecoming men , much more Christians and Ministers , who are pretenders to Reformation . § . The famous Vniversities , and all Nurseries of good literature implore your Justice and Mercy , to defend these eyes of the Nation , from those birds of prey , foraign and domestick vultures , which hope when these are pulled out , to seize upon the blind and deformed Nation , with greater freedom of Romish superstition , and fanatick Vsurpation , who gape to devour all that is lest of the civil or sacred patrimony , of Gods , or the Kings , the Churches or the Crowns portion . § . We have once again ( by Gods wonderful mercy , and his blessing upon one great heroick and steady soul ) got the wind of the Jesuitick , Anabaptistick and fanatick designs , who have abused us with their long wiles ; O lose not the advantages which God hath given you to bring your Church and Country into a fair and happy haven , after so many tempests and agitations of infinite loss and hazzard . § . There are many holy Duties , and Christian Rites which call for your Justice and Mercy ; the two blessed Sacraments which have a long time been either wholly despised , or prophanely abused , or very partially used ; The Lords Prayer also , the Ten Commandments and the Creed , all sacred and wholesom forms , of excellent use to the people of Christs flock , but despised and neglected by some of their supercilious Pastors , to the great detriment of true Religion and abatement of piety ; these expect your exemplary Justice , to restore them to their primitive and Catholick honor , which will be a mercy to the whole Nation , which by extemporary novelties and crude varieties in Religion , hath been wholly deprived of all those pristine forms of liturgical devotions by which the generality of Christians were best informed and most affected , as to the grand fundamentals of Religion ; Sure it is but the effect of crafty or crazy brains , to deny us all use of Our Father in English , because we gave over the Pater nosters , the Ave Maries , and other prayers which were in Latin , and so of little use to the vulgar . It was once thought a blessing to have prayers and holy duties in a language which people understood ; Now t is a seraphick stratagem of Satan to make people forget those things which they could easiest remember and best understand . § . Lastly , There are many prevalent and epidemical sins of Sacriledge , Prophaness , irreverence , Perjury , rash swearing , Duelling , Vncleanness and all manner of licentious discoveries of Atheism and irreligion which call for your Justice to suppress them , for they are the cruellest enemies of Church and State . If you will ( indeed ) do Justice , love Mercy , and walk humbly with your God ; if you will shew loving kindness and sense of honor to your Country , resolve upon all those dispensations , restitutions , and exercitations of Justice and Mercy , which are before you : Which you will best do if you 1. Be pleased so to fix our Laws , yea our legislative and Soveraign authority , so that we may be no more tossed too and fro with every wind of mens ambitious fancies ; qui malunt leges quam mores mutare , who had rather change our good laws , than mend their own ill manners . 2. To remove all obstructions which are inward in your own souls , and outward in other mens passions or actions , by which either Justice or Mercy are most hindred of their free course . 3. If you listen not to that wicked maxim of the Devils politicks , Fieri non debuit , factum valet , as if evil actions did call for perseverance not repentance . Nullum tempus occurit Justitiae , no time or fact must prescribe against justice , truth , God and the Church . 4. When you have undone by justice what hath been done by injustice , to the undoing of Church and State , Prince and People ; Then will mercy be seasonable , by acts of such amnesty , pardon , and oblivion , as may rather compose than irritate the spirits of men ; praestat motos componere fluctus . 5. If you needed ( which I hope you do not ) any motives to these great indeavours and discoveries of justice and mercy , it is no small one which the Platonists observe , as to the difference between just and unjust , the good and evil men , which is as great as between light and darkness , order and confusion , men and beasts , good and bad Angels , as between a King and a Tyrant , God and the Devil . God is the first fountain and grand example of justice and mercy , as the Devil is of injuriousness and cruelty . 6. If you inquire Cui bono ? what their reward shall be ? First the conscience of well doing , and this to your Country and in its greatest distresses ; Next , you shall have that reward of lasting honour , and renown , by which your names , as repairers of our breaches , shall be embalmed in the love of their Country , and transmitted with a sweet resentment to all posterity ; where as the names of proud and cruel oppressors , shall rot and perish like their own dung ; the blood thirsty and deceitful men shall not live out half their dayes ; not only , as to those dies naturales ; but as to those dies civiles , which preserve the living fame of worthy men to many generations as blessed ; he is but short-lived whose infamy only survives ; as the damned in hell , are counted dead , because they only live to shame and torment . § . As for your direction what and how to do excellent things , you need not search Achitophels braines , or rake the skull of Matchiavel ; you need not call up the Ghost of Richelieu , or conjure up those subtil spirits of Government , which may tell you the Adyta imperii , & arcana principum , the depths , mysteries , intrigoes , and riddles of States ; you need not listen any longer to those Seraphick Syrens , and Phanatick Counsellors , who under the title of Gods cause and the Saints interest , which I know not what blessed projects or gainful godliness , had made a shift to undo all , but themselves , yea and themselves too , as to all sence of justice , or mercy , or honor , or conscience of modesty or humility ; You need not advise with flesh and blood , with humane passions and lusts ( facilis & parata est ad virtutem via , ) the counsel of God is at hand , ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) you cannot easily miscarry by following his wisdome in justice , mercy and humility ; however , you had better perish in Gods way , as to temporal effects , then prosper for a season in the Devils , which must end in endlesse infelicities . § . There can no better course be followed in civil justice , than that which was given by the Oracle to the Sicilian Pyrates , when afflicted by the plague , after they had gotten much booty , they enquired What they should do to be releived ? Answer was given in these letters ; R. A. S. P. P. which some cunning man interpreted , to import by the Acrostick letters thus much , Reddite Aliena , S'ultis Possidere Propria , Restore to others what is theirs , if you hope to preserve to your selves your own ; else your common weal will be but a common wo . § . There is neither darkness in your way of justice and mercy , nor will there be much difficulty . God hath and will remove mountains of malice , hypocrisie and injustice before you , yea he hath prepared the vvay for you by levelling the levelers , and confounding the confounders of all things civil and sacred . His vvord and the lavvs of the Land vvill tell you vvhat is to be done , State super vias autiquas & bonas , stand and enquire for the good old ways and walk therein , that you and we may find that rest , vvhich hath been a long time and ever vvill be denyed us , in any of those fantastick and novel models vvhich make religion a nurse of rebellion , pretend that the Kingdome of Jesus Christ vvill indure no temporal Christian Kingdome except such as they may rule and raign in . § . But you have not so learned Christ ; neither his law , nor his Gospel suggest any such unjust and cruel counsels , nor do they favour any violent and rebellious designes . Do ( as I believe you will ) what becomes your duty to God and man , your love to your Country , your respect to true Religion , and your care of your posterity , and no doubt God will be with you , both to strengthen your hands , and to make your faces to shine with that glory in this life , which is the first , but least recompense of just and honorable actions , and also with that eternal glory , which is the purchase of Christs blood , and the honorary recompense of God , to all that in the way of well doing seek for honor and immortality ; to which the Lord bring you and all his Church , for Jesus Christ his sake , to whom with the Father and the blessed Spirit be all glory and honour now and ever , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A42490e-180 May 20. Anno 630. Notes for div A42490e-2740 Preface . The great and publique importance of this Parliament , Prov. 23. ● . 2 Chron. 15.2 . The way of our happiness . Iudg. 9.7 . Prov. 28.9 . 2 Kings 7.8 : Ier. 5.25 . Partition Matth. 5.7 . Psal. 13. Phil. 2.8 . The demonstrator . 1 The occasion 1 Sam. 15.13 . Isa. 58.3 . Ezek. 18 15. 〈◊〉 . 7.4 . Ioh. 1● 1● . Psal. 50.8 . ●sa . ●6 . 3 . Psal. 51.17 . 1 Sam. 1● . 22 . Hos. 6.6 . 2 The credit and authority of the Demonstrator . Psal. 94.10 . Iob 28. 2 Gen. the thing demonstrated . Matth. 22.40 . Ie● . 7.9 . 1 Ioh. 4.20 . Luk. 10.25 . Tit. 2.11 . 1 I●stice . Io●. 18.38 . Quest . Ans. What Iustice i● . Iustice in the fountain . Rom. 2. Iustice in the c●stern . Iustice in the conduits . Iustice to God Mal. 5.6 . Selves ▪ Others . Gen. 4● . ●1 . 3 Demand , Mercy . Exod. 34. ● . Psal. 103.8 . Psal. 1 6 Mercy in God . In Man Prov. 20. ●8 . Lam. 3.22 . Matth. 18.27 . ● Sam. 15.11 . Mat●h . 9.36 . and 14.14 . Deut. 29.11 , 13 Psal. 130.3 . Iames 2.13 . 3. Humility . Luke 17.10 . 1 Cor. 4.7 . 1 Per. 1.4 . These three considered in their practicks The acts or exercises of three Vertues . 1. To do Iustice . Rom. 13.4 . Luk. 12.14 . Deut. 1.17 . Exod. 11.25 . and 23.3 . Psal. 106. Hosea● 11.8 . To love Mercy Isa. 28.21 . Mercy must be loved . Col. 11. 2 Kings 20.31 3. To walk humbly with thy God . Psal. 19.4 , 5. and 61.9 . 2 Cor. 11.12 . Lev 16.41 . so whom this Demonstration and demand is made . Of Kings and S●●●●aign Magistrates . Ier. 22.15 , 16. Of Counsellors , &c. Of Magistrates . Of Soldiers and men of might . Luk. 3 14. Of the most prosperous . O Ministersf of the Church Of the glosing Hypocrites . Of the whole Nation . 4. The manner of Gods Demonstrating . Application or Vses . Iosh. 7.13 . Conclusion . 
A44691	----	Self-dedication discoursed in the anniversary thanksgiving of a person of honour for a great deliverance. By J.H. Howe, John, 1630-1705. 1682 Approx. 107 KB of XML-encoded text transcribed from 86 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A44691 Wing H3038AA ESTC R215393 99827287 99827287 31704 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44691) Transcribed from: (Early English Books Online ; image set 31704) Images scanned from microfilm: (Early English books, 1641-1700 ; 1890:14) Self-dedication discoursed in the anniversary thanksgiving of a person of honour for a great deliverance. By J.H. Howe, John, 1630-1705. [16], 152 p. printed for Brabazon Aylmer, at the three Pigeons in Cornhill over against the Royal Exchange, London : 1682. "The epistle deicatory" signed: John Howe. The first leaf is blank. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. God -- Love -- Early works to 1800. 2004-10 TCP Assigned for keying and markup 2004-12 SPi Global Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Self-dedication DISCOURSED In the Anniversary THANKSGIVING Of a Person of Honour For a Great DELIVERANCE . By J. H. LONDON , Printed for Brabazon Aylmer , at the three Pigeons in Cornhill over against the Royal Exchange , 1682. TO THE Right Honourable JOHN , Earl of Kildare , Baron of Ophalia , First of his Order in the Kingdom of Ireland . MY LORD , I Little thought , when , in so private a way , I lately offered much of the following Discourse to your Lordship's ear ; I should receive the command ( which I am not now , so far as it proves to me a possible one to disobey , or further to dispute ) of exposing it thus to the view of the world , or so much as to present it to your Lordship 's own eye . It was indeed , impossible to me to give an exact account of what was then discoursed , from a memory that was so treacherous , as to let slip many things , that were prepared , and intended to have been said that day ; and that could much less ( being assisted but by very imperfect memorials ) recollect every thing that was said , several daies after . Yet I account , upon the whole it is much more varied by enlargement , than by diminution . Whereby , I hope , it will be nothing less capable of serving the end of this enjoyned publication of it . And I cannot doubt but the injunction proceeded from the same pious gratitude to the God of your life , which hath prompted , for several years past , to the observation of that domestick Annual Solemnity , in memory of your great preservation from so near a death . * That the remembrance of so great a mercy , might be the more deeply imprest with your self , and improved also ( so far as this means could signify for that purpose ) to the instruction of many others . Your Lordship was pleased to allow an hour to the hearing of that Discourse , What was , proposed to you in it , is to be the business of your life . And what is to be done continually is once to be throughly done . The impression ought to be very inward , and strong , which must be so lasting as to govern a man's life . And were it as fully done as mortality can admit , it needs be more solemnly renewed at set times for that purpose . And indeed that such a day should not pass you without a fall , nor that fall be without an hurt , and that hurt proceed unto a wound , and that wound not be mortal , but even next to it , looks like an artifice and contrivance of Providence to shew you how near it could go without cutting thorough that slender thred of life , that it might indear to you its accurate superintendency over your life , that there might here be a remarkable juncture in that thred , and that whensoever such a day should revolve in the circle of your year , it might come again , and again , with a note upon it , under your eye , and appear ever to you as another Birth-day ; or as an earlier day of resurrection . Whereupon , my honoured Lord , the further design of that Providence is to be thoroughly studied , and pondered deeply . For it shews it self to be , at once , both mercifull , and wise , and as upon the one account it belong'd to it to design kindly to you , so upon the other , to form its design aptly , and so as that its means , and method might fitly both serve , and signify its end . If , therefore , your Lordship shall be induc't to reckon the counsel acceptable , which hath been given you , upon this occasion , and to think the offering your self to God , a living Sacrifice , under the endearing obligation of so great a mercy is , indeed , a reasonable service . Your life by that dedication acquires a sacredness , becomes an holy , divine life . And so by one , and the same means , is not onely renewed , and prolonged in the same kind of natural life , but is also heightned and improved to a nobler , and far more excellent kind . And thus , out of that umbrage onely and shadow of death , which sat upon one day of your time springs a double birth , and resurrection to you . Whereby ( as our Apostle speaks in another place of this Epistle ) you come to yield your self to God as one alive from the dead . So your New year ( which shortly after begins ) will alwaies be to you a fresh setting forth in that new , and holy course of life , which shall at length ( and God grant it to be , after the revolution of many fruitfull years , wherein you may continue a publick blessing in this wretched world ) end , and be perfected in a state of life not measured by time , wherein you are to be ever with the Lord. Which will answer the design of that mercifull providence towards you ; and of this performance ( how mean soever ) of Your Honours most obedient , humble Servant John Howe . Self-dedication . Rom. 12.1 . I beseech you therefore , brethren , by the mercies of God , that you present your bodies a living Sacrifice , holy , acceptable unto God , which is your reasonable service . TWO things are more especially considerable in these words : The matter of the Exhortation , that we would present our bodies a living Sacrifice , holy , acceptable to God , our reasonable service . And the pathetick form of obtestation that is used to enforce it . I beseech you by the mercies of God. The former I intend for the principal subject of the following Discourse ; And shall onely make use of the other , for the purpose unto which the holy Apostle doth here apply it . Our business therefore must be to shew the import of this Exhortation . In the doing whereof , we shall 1. Explain the terms wherein the Text delivers it . 2. Declare , more distinctly , the nature of the thing expressed by them . 1. For the terms . By bodies ] we are to understand our whole selves , exprest here ( synecdochically ) by the name of bodies for distinction sake . It having been wonted , heretofore , to offer in Sacrifice the bodies of beasts ; The Apostle lets them know they are now to offer up their own . Meaning , yet , their whole man , as some of the following words do intimate ; and agreeably to the plain meaning of the Exhortation ; 1 Cor. 6.20 . Glorify God in your bodies and spirits which are his . Sacrifice ] is not to be understood in this place in a more restrained sense , than as it may signify whatsoever is , by God's own appointment , dedicated to himself . According to the stricter notion of a Sacrifice it s more noted general distinction ( though the Jewish be very variously distributed * ) is into propitiatory , and gratulatory , or Eucharistical . Christianity in that strict sense , admits but One , and that of the former sort . By which One ( that of himself ) our Lord hath perfected for ever them that are sanctified . We our selves , or any service of ours , are onely capable of being Sacrifices , by way of analogy and that chiefly to the other sort . And so all sincere Christians are , as lively stones , built up a spiritual house , an holy priesthood , to offer up spiritual sacrifices , acceptable to God by Jesus Christ. 1 Pet. 2.5 . being both Temple , Priests , and Sacrifices all at once . As our Lord himself , in his peculiar sacrificing , also was . In the addition of [ living ] the design is carry'd on of speaking both by way of allusion , and opposition to the ritual sacrificing . By way of allusion . For a Morticinum , any thing dead of it self , the Israelites were not to eat themselves , because they were an holy People ( though they might give it to a stranger ) much more had it been detestable , as a sacrifice to God. The beast must be brought alive to the Altar . Whereas then we are also to offer our bodies , a living sacrifice , so far there must be an agreement . Yet also , a difference seems not obscurely suggested . The victim , brought alive , to be sacrificed , was yet , to be slain , in sacrificing : But here , living may also signify continuing to live . You ( q. d. ) may be Sacrifices and yet live on . According to the strict notion we find given of a Sacrifice it is somewhat to be , in the prescribed way , destroy'd , and that must perish , in token of their entire devotedness to God who offer it . When we offer our selves , life will not be toucht by it , or at all impair'd , but improved and ennobled highly , by having a sacredness added to it . Your bodies are to be offered a sacrifice , but an unbloudy one . Such as you have no cause to be startled at , it carries no dread with it , life will be still whole in you . Which shews by the way 't is not an inanimate body , without the Soul. But the bodily life is but alluded to , and supposed , 't is an higher and more excellent one , that is meant ; The spiritual , divine life , as Chap. 6.13 . yield your selves to God , as those that are alive from the dead . And vers . 11. shews what that being alive means , Reckon your selves to be dead indeed unto sin , but alive unto God through Jesus Christ. Alive by a life which means God , which aims at him , terminates in him , and is deriv'd to you through Christ. As he also speaks Gal. 2.19 , 20. I am dead to the Law , that I might live to God. I am crucify'd with Christ. Neverthess I live , yet not I , but Christ liveth in me , and the life which I now live in the flesh , I live by the faith of the Son of God , who loved me , and gave himself for me . Holy ] though it be included in the word Sacrifice , is not in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and was therefore added without verbal tautology . And there were , however , no real one . For there is an holiness that stands in an entire rectitude of heart and life , by which we are conform'd , in both , to the nature and will of God , besides the relative one which redounds upon any person or thing , by due dedication to him . And which former is pre-required , in the present Sacrifice , that it may be , as it follows , acceptable to God ] not as though thereby it became acceptable , but as that without which it is not so . Yet also holiness , in the nature of the thing , cannot but be gratefull to God or well-pleasing ( as the word here used signifies ) but not so as to reconcile a person to him , who was , before , a sinner , and hath still sin in him . But supposing the state of such a person first made , and continued good , that resemblance of himself cannot but be pleasing in the eyes of God , but fundamentally and statedly in and for Christ , as 1 Pet. 2.5 . ( before quoted . ) This therefore signifies , both how ready God is to be well pleased with such a Sacrifice , and also signifies the quality of the Sacrifice it self , that it is apt to please . Reasonable service ] or worship , as the word signifies . This is also spoken accommodately , to the notion given before of offering our selves , in opposition to the former victims wherein Beasts were the matter of the Sacrifice . Those were brute Sacrifices . You ( q. d. ) are to offer reasonable ones . And it signifies our minds and understandings the seat of reason , with our wills and affections that are to be governed by it , must all be ingredient as the matter of that Sacrifice . Implying also the right God hath in us , whence nothing can be more reasonable than to offer our selves to him . Present ] that is , dedicate , devote your selves , set your selves before God , as they did sistere ad altare , present at the altar , the destin'd Sacrifices , make them stand ready for immolation . You are so to make a tender of your selves as if you would say , Lord , here I am , wholly thine . I come to surrender my self , my whole life and being , to be entirely , and always , at thy dispose , and for thy use . Accept a devoted , self-resigning Soul ! Thus we are brought to the thing it self . Which now 2. In the next place ( with less regard to the allusive terms ) we come more distinctly to open , and explain . It is briefly but the dedicating of our selves . Or as it is 2 Cor. 8.5 . The giving our own selves to the Lord. So those Macedonian Converts are said to have done . And there is a special notice to be taken therein of the word [ first ] which puts a remarkableness upon that passage . The Apostle is commending their liberal Charity towards indigent necessitous Christians . And shews how their Charity was begun in Piety . They did not onely , most freely give away their substance , for the relief of such as were in want , but first they gave their own selves to the Lord. But that we may not misconceive the nature of this act , of giving our selves , we must know , it is not donation , in the strict , and proper sense ; such as confers a right upon the Donee , or to him to whom a thing is said to be given . We cannot be said to collate , or transfer a right to him , who is , before , Dominus absolutus ; The onely Proprietor and Supreme Lord of all . It is more properly but a tradition , a surrender or delivery of our selves , upon the supposal , and acknowledgment of his former right . Or the putting our selves into his possession , for his appointed uses and services , out of which we had injuriously kept our selves before . 'T is but giving him his own , as 1 Cron. 29.14 . All things come of thee , and of thine own have we given thee . It is onely a consent , and obedience to his most rightfull claim , and demand of us , or a yeilding our selves to him , as it is significantly exprest in the mentioned 6. to the Rom. 13. Though there the word is the same with that in the Text , which here we reade present . And now that we may more distinctly open the nature of this Self-dedication , we shall shew what ought to accompany and qualify it , that we may be a suitable and gratefull Present to him , in evangelical acceptation , worthy of God such as he requires , and will accept . 1. It must be done with knowledge , and understanding . It cannot but be an intelligent act . 'T is an act of Religion and Worship , as it is called in the Text ( Service we reade it , which is much more general , but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worship ) 'T is indeed the first and fundamental act of worship . And it is required to be a rational act . Your reasonable service . Religion cannot move blindfold . And though Knowledge and Reason are not throughout words of the same signification , and latitude ; yet the former is partly presupposed unto the latter , and partly improved by it , nor can therefore be sever'd from it . In the present case it is especially necessary we distinctly know , and apprehend the state of things between God and us . That we understand our selves to have been ( with the rest of men ) in an apostacy , and revolt from God , that we are recalled unto him , that a Mediatour is appointed on purpose thorough whom we are to approach him , and render our selves back unto him . That so this may be our sense in our return , Lord , I have here brought thee back a stray , a wandring creature , mine own self . I have heard what the Redeemer , of thy own constituting hath done and suffered for the reconciling and reducing of such , and , against thy known design , I can no longer withhold my self . 2. With serious consideration . It must be a deliberate act . How many understand matters of greatest importance , which they never consider , and perish by not considering what they know ! Consideration is nothing else but the revolving of what we knew before . The actuating the habitual knowledge we had of things . A more distinct reveiwing of our former notices belonging to any case , a recollecting and gathering them up , a comparing them together ; And , for such as appear more momentous , a repeating , and inculcating them upon our selves , that we may be urg'd on to suitable action . And this , though of it self , without the power and influence of the divine Spirit , is not sufficient , yet being the means he works by , is most necessary to our becoming Christians , i. e. if we speak of becoming so , not by fate , or by chance , as too many onely are , but by our own choice and design . Which is the same thing with dedicating our selves to God thorough Christ , whereof we are discoursing . For upon our having thus considered and comprehended the whole compass of the case in our thoughts , either the temper of our hearts would be such that we would , hereupon , dedicate our selves , or we would not ; If we would , it is because we should judge the arguments for it more weighty than the objections , which , without such pondering of both , we are not likely to apprehend , and so , for want of this consideration , are never likely to become Christians at all . Or , if we would not , it is because to the more carnal temper of our hearts the objections would outweigh . And then , if we do seem to consent , it is because what is to be objected came not in view . And so we should be Christians to no purpose . Our contract with the Redeemer were void in the making , we should onely seem pleased with the terms of Christianity , because we have not digested them in our thoughts . So our act undoes it self in the very doing . It carries an implicit , virtual repentance in it , of what is done . We enter our selves Christians , upon surprize , or mistake . And if we had considered what we are , consequently , to doe , what to forbear , what to forego , what to endure , would not have done it . And therefore when we do come distinctly to apprehend all this , are like actually to repent and revolt . As they Joh. 6. who while they understood not what it was to be a Christian , seem'd very forward followers of Christ. But when they did more fully understand it , upon his telling them plainly , went back and walked no more with him . And he lets them go ( q. d. ) mend your selves if you can , see where you can get you a better Master . 3. With a determinate judgment , at length , that this ought to be done . There are two extremes in this matter . Some will not consider at all , and so not doe this thing ; and some will consider always , and so , never doe it . Stand , shall I ? shall I ? halt between two Opinions . These are both of them very vicious and faulty extremes in reference to the management even of secular affairs , both of them contrary to that prudence which should govern our actions , i. e. when men will never consider what is necessary to be done , and so neglect their most important concernments ; or , when they will never have done considering , which is the same thing as if they had never taken up any thought of the matter at all . Indeed , in the present case 't is a reproach to the blessed God to consider longer than till we have well digested the state of the case . As if it were a difficulty to determine the matter , between him and the Devil , which were the better , or more rightfull Lord ! We must at last be at a point , and come to a judicious determination of the question . As those sincerely resolved Christians had done , John. 6.68 , 69. who also express the reasons that had ( before that time no doubt ) determined them . Lord , whither shall we go ? thou hast the words of eternal life . And we believe , and are sure , that thou art that Christ , the son of the living God. 4. With liberty of spirit , having thrown off all former bonds , and quite disingaged our selves from other Masters . As they speak , Isai. 26.13 . Other Lords besides thee have had dominion over us , but by thee onely will we make mention of thy name . For our Saviour expresly tells us , No man can serve two masters , Matth. 6.24 . When those Dedititii the people of Collatia , were about the business of capitulating in order to the surrender of themselves , the question put , on the Romans part was , Estne populus Collatinus in sua potestate ? Are the Collatine people in their own power ? wherein satisfaction being given the matter is concluded . In the present case of yeilding our selves to God , the question cannot be concerning any previous tye in point of right , or that could urge Conscience . There cannot be so much as a plausible pretender , against him . But there must be a liberty , in opposition to preingaged inclinations , and affections . And this must be the sense of the sincere Soul in treating the matter of its self-surrender , and dedication , with the great God , to be able to say to the question , Art thou under no former contrary bonds ? Lord , I am under none , I know , that ought to bind me , or that justly can , against thy former sovereign right . I had indeed suffered other bonds to take place in my heart , and the affections of my Soul , but they were bonds of iniquity , which I scruple not to break , and repent that ever I made . I took my self indeed to be my own , and have liv'd to my self , onely pleas'd and serv'd and sought my self , as if I were created and born for no other purpose , and if the sense of my heart had been put into words , there was insolence enough to have conceiv'd such as these ; not my tongue onely , but my whole man , body and soul , all my parts and powers , my estate and name , and strength , and time , are all my own ; who is Lord over me ? And while I pleas'd my self with such an imagined liberty , and self-dominion , no Idol was too despicable to command my homage . I have done worse than prostrated my body to a stock , my soul hath humbled it self , and bow'd down to a clod of clay . My thoughts , and desires , and hopes , and joys have all stoopt to so mean trifles , as wealth , or ease , or pleasure , or fame , all but so many fragments of earth , or ( the less-consistent ) vapours sprung from it . And whereas this world is nothing else but a bundle of lusts , none of them was too base to rule me . And while I thought my self at liberty I have been a servant to corruption . But now , Lord , I have , through thy mercy learnt to abandon and abhor my self . Thy grace appearing hath taught me to deny ungodliness and worldly lusts . Thou hast overcome , enjoy thine own conquest . I am griev'd for it , and repent from my soul that ever I did put thee to contend for , and conquer thine own . And so doth this Self-dedication carry in it repentance from dead works and towards God. 5. With a plenary full bent of heart and will. As that , I have sworn , and will perform , that I will keep thy righteous judgments , Psal. 119.106 . Or , that , I have inclin'd my heart , to keep thy statutes always unto the end , vers . 112. And herein doth this Self-dedication more principally consist , viz. in a resolved willingness , to yeild my self , as God's own property , to be for him , and not for another . Which resolvedness of will , though it may , in several respects , admit of several names , or be clothed with distinct notions , is but one and the same substantial act . It may be called , in respect of the competition which there was in the case , choice . Or in respect of the proposal made to me of such a thing to be done , consent . But these are , abstracting from these references , the same act , which , in it self considered , is onely a resolute volition . I will be the Lords . Which resolution , if one do ( whether mentally or vocally ) direct to God or Christ , then it puts on the nature of a vow ; and so it fitly called devoting oneself . It carries in it , as a thing supposed , the implanted divine life and nature , whereby we are truly said to present our selves living Sacrifices as in the Text , or as it is exprest in that other place , chap. 6.13 . to yeild our selves to God as those that are alive from the dead . ( as vers . 11. ) alive to God thorough Christ Jesus our Lord. Which life is not to be understood simply , but in a certain respect . For before , we were not dead simply , we were not dead , disinclin'd , or disaffected to every thing , but peculiarly towards God and his Christ. That way we were without any inclination , motion , tendency , or disposition . And so were dead quoad hoc , as to this thing , or in this respect . Were alienated from the life of God. Now we come to live this life , and are made by his grace to incline and move towards him , of our own accord . Dead things ( or destitute of life ) may be moved by another , are capable of being mov'd violently , without , or against inclination , hither , or thither . But a living creature can spontaneously move it self , as , of its own accord , it inclines . And whereas there are two more-noble principles , that belong to this divine life and nature , Faith and Love. ( A great and noted pair as may be seen in divers places of the New Testament ) These have both , an ingrediency into this Self-dedication . The nature of each of them runs into it , and may be perceived in it . And it is hereupon a mixt act , partaking an influence , and tincture ( as it were ) from the one and the other of them . Faith respects the promises of God , and what we are , thereupon , to expect from him . And so our dedicating our selves , to God , is a self-committing . We give up our selves to him as a trust , as the Apostles emphatical expression intimates . I know whom I have believed , and I am perswaded that he will keep that which I have committed unto him ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) my pawn or pledge , my fidei commissum against that day . The Soul flies to God as in a distress , not knowing to be safe another way . As once a people , not able to obtain tutelage on other terms , surrender'd themselves to them whose help they sought , with some such expression , Si non nostros , saltem vestros . If not as ours , yet at least as your own , save , protect , and defend us . Nor , in our surrendring our selves to God , is this any way unsuitable , either to us , or to him . Not to us ; for we are really distressed , ready to perish ; 't is agreeable to the state of our case . Not to him ; for it is glorious to him . A thing worthy of God to be a refuge , and sanctuary to perishing Souls ; and is thereupon a pleasant thing , a Godlike pleasure , suitable to a self-sufficient , and all-sufficient being , who hath enough for himself , and for all others , whom he shall have taught not to despise the riches of his goodness . He taketh pleasure in them that fear him , and them that hope in his mercy , Psal. 147.11 . He waits that he may be gracious , and is exalted in shewing mercy , Isa. 30.18 . He lifts up himself when he does it , and waits that he may ; expects the opportunity , seeks out meet and suitable objects ( as with thirst and appetite , an enterprising , valiant man is wont to doe encounters , for none were ever so intent to destroy , as he is to save ) yea , makes them , prepares them for his purpose . Which he doth not , and needs not doe , in point of misery , so they can enough prepare themselves ; But in point of humility , sense of their necessity and unworthiness , great need , and no desert , nor disposition to supplicate . These are needfull preparations , make it decorous , and comely to him to shew mercy . A God is to be sought , with humble , prostrate veneration . And such an opportunity he waits for· 'T is not fit for him , not great , not majestick , to throw away his mercies , upon insolent , and insensible wretches . For , as there it follows , he is the God of iudgment , a most accurate , judicious wisedom , and prudence conducts and guides all the emanations of his flowing goodness . The part of which wisedom and judgment is to nick the opportunity , to take the fit season , when mercy will be most fitly plac't , best attain its end , relish best , be most acceptable to them that shall receive it , and honourable to him that shews it . And therefore ( as is added ) blessed are they that wait for him , that labour to be in a posture to meet him , on his own terms , and in his own way . Let such as have a mind to surrender and yield themselves to him consider this . Apprehend you have undone your selves and are lost . Fall before him . Lie at the footstool of the mercy-seat . Willingly put your mouths in the dust , if so be there may be hope . And there is hope . He seeks after you , and will not reject what he seeks , he onely waited to bring you to this . 'T is now a fit time for him , and a good time for you . And you may now , in resigning , intrust your selves , also , to him . For his express promise is your sufficient ground for it . I will receive you , and be a father to you , and ye shall be my sons and daughters . Understand the matter aright ; your presenting , and yeilding your selves to him is not to be a desperate act . 'T is not casting your selves away . You are not throwing your self into flames , but upon tender mercies , thither you may commit your self . The thing that is pleasing to him , and which he invites you to ( as he invites all the ends of the earth to look to him that they may be saved ) cannot be unsafe , or unhappy to you . Again , Love hath a great ingrediency into this self-resignation . And as it hath , so it more admits to be called dedicating , or devoting our selves . This holy , ingenuous principle respects more the commands of God , as the other doth his promises , and eyes his interest , as the other doth our own . This dedition of our selves , as it is influenc't by it , designs the doeing all for him we can , as , by the other it doth the receiving all . As by the other , we resign our selves to him for safety and felicity ; so we do , by this for service and duty to our uttermost . And an ardent lover of God thinks this a little oblation . My self ? Alas ! What am I ? too small a thing for him , who is all love , and who , though he hath it in hand to transform , and turn me into love too , such as so drossy , and limited a thing was capable of being made . How mean yet , and little is the subject he hath to work upon ! an atom of dust ! not combustible , or apt to be wrought upon to this ( to a divine and heavenly love ) by any , but his , flame . And now therefore but a minute spark from the element of love , that must , however , thus transform'd , tend towards its own original 〈◊〉 ●ative seat ! It shall now flame upward . And this is all the flame , in which it is universally necessary , thy Sacrifice should ascend . Which will refine onely , not consume it . Though , that it may be offerd up in other flames , is not impossible ; nor will it be much regretted by you ; if the case should so require , nor shall be despised by him , if he shall so state the case . To give the body to be burned , without love , goes for nothing . But if , in that way , we were called to offer up our bodies , living sacrifices to God , it would ( in an inferiour sense ) be an offering of a sweet smelling savour , would even perfume Heaven , and diffuse fragrant odours on earth . Nor would be grudg'd at by that love that first made our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole of our selves , an offering to God. And whose property it is to be all things , to doe all things , to bear all things , to endure all things for him , whose we wholly are . So that if he design any of us to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , an whole burnt offering , and will have us to glorify him in the fire , Love will not retract its vow . But say , after our great patern , Not my will but thine be done : And as he , in his peculiar case , and design ( not communicable with us , though the temper of spirit should be ) Lo I come to doe thy will , O God. A body hast thou ( it now appears for this very purpose ) prepared for me . He loved us , and gave himself for us . So are we , from our love of him , to give our selves for him , and his use and service , in whatsoever kind he shall appoint and prescribe . Every true Cristian is , in the preparation of his mind , a Martyr . But they are few whom he actually calls to it . Our love is ordinarily to shew it self in our keeping his commandments . And , with that design , we are to present our selves to him , as the resolved , ready instruments of his service and praise . As Rom. 6.13 . Neither yeild ye your members as instruments of unrighteousness unto sin : but yield your selves unto God as those that are alive from the dead , and your members as instruments of righteousness unto God. Thus having been more large upon what was more essential , in this dedication of our selves , I shall be breifer in most of the other things belonging to it . 6. It must , further , be done with a concomitant acceptance of God. His Covenant ( which is now enter'd ) is oftentimes summ'd up , I will be your God , and you shall be my people . And is resembled , and frequently represented by the nuptial contract , In which there is mutual giving , and taking . We are to resign , and accept at the same time . To take him to be our God , when we yeild our selves to be his . 7. With an explicite reference to the Lord Christ. We are to dedicate our selves , after the tenour of a Covenant whereof he is the Mediatour . God doth not , upon other terms , treat with Sinners . You are not to offer at such a thing as dedicating your selves to him , but in the way , and upon the terms , upon which you are to be accepted . The divine pleasure is declared and known , how great a one , he must be in all the transactions of God , with men ; yea , and towards the whole Creation . Ephes. 1.6 , 7 , 8 , 9.10 . He hath made us accepted in the beloved . In whom we have redemption through his bloud , the forgiveness of sins , according to the riches of his grace . Wherein he hath abounded towards us in all wisedom and prudence . Having made known unto us the mystery of his will , according to his good pleasure , which he had purposed in himself . That in the dispensation of the fulness of times , he might gather together in one all things in Christ , both which are in heaven , and which are on earth , even in him . We must take heed how we neglect , or over look him , who is by divine appointment so high in power , and with whom we have so great a concern . 8. With deep humility , and abasement of our selves , in conjunction with a profound reverence and veneration of the divine Majesty . There ought to be the lowliest self-abasement , such as that good man expresses , Ezra 9.6 . ( varied to ones own case ) O my God , I am ashamed , and blush to lift up my face , to thee , my God : for mine iniquities are increased over mine head , and my trespass is grown up unto the heavens . And indeed this is naturally consequent , upon what was last said , of the regard that ought to be had , in this matter , to the Mediatour . For surely that very constitution , is , in it self , an humbling thing to us . And we cannot apply our selves to God suitably to it , but with a self-abasing sense of our own state and case . Our coming , and tendring our selves to God , in a Mediatour , is , in its very nature , an humiliation ; and carries with it a tacit confession that in our selves we have nothing , deserve nothing , are nothing , are worse than nothing . And that onely this constitution of his could justify our offering our selves to him , with any hope of acceptance . Or make it less than an insolent presumption , for Sinners to approach him and expect to be received into his presence , and service . It is not for such as we , to behave our selves towards him , as if we either had not offended , or were capable of expiating our own offence . Yea , and if there had been nothing of delinquency in the case , yet great humility becomes such applications to him . And that in conjunction with the profoundest reverence and veneration of him . For our very business in this Self-dedication is worship ( as the word in the Text hath been noted to signify . ) And it is the first and most principal part of all the worship we owe to him , ( as was noted from 2 Cor. 8.5 . ) fundamental to all the rest . We must have before our eyes the awfull Majesty and glorious greatness of God. Which Scripture often speaks of , as one notion of his holiness , and which we are to have principal reference unto in all the solemn homage we pay to him ; as Sacrifices are well observed to have been offered to him so considered . And therefore , by this consideration , their suitableness to him is to be measured ▪ as he doth himself insist , Mal. 1.14 . Cursed be the deceiver , which hath in his flock a male , and voweth and sacrificeth unto the Lord a corrupt thing , for I am a great King , saith the Lord of hosts , and my name is dreadfull among the heathen . 9. With great joy and gladness of heart . It ought to be accompanied with the highest gusts and relishes of pleasure , both from the apprehended congruity of the thing , and the expectation we have of acceptance . The thing it self ▪ should be pleasant to us . We are to do it as tasting our own act , as they did , 1 Chron. 29.9 . The people rejoiced for that they offered willingly . The self-devoting person should be able to utter this as his sense , Glad am I , that I am any thing , that I have a being , a Soul , a reasonable intelligent being , capable of becoming a sacrifice to him . And that there is hope of being accepted ; How great a Joy is that ! The Apostle makes so great a thing of it , that he speaks , 1 Cor. 5.8 , 9. as if he cared not whether he was in the body , or out of the body , so he might be accepted . Nuptials ( that resemble , as hath been said , this Transaction between God and the Soul , wherein there is mutual Giving and Accepting ) are wont to be Seasons of great festivity and gladness . The great God himself rejoyces in this closure , with such a joy , ( Isa. 62.5 . As a bridegroom rejoiceth over his bride , so will thy God rejoice over thee ) and shall not we ? How infinitely more amiable and delectable is the object of our choice , than his . When we are to rejoice in the supream and most perfect excellency . He , in what is cloathed over ( if he did not superinduce another clothing ) with most loathsome deformity ! 10. With an ingenuous candour and simplicity , with that sincerity which is to be as the Salt of your Sacrifice , ( Mark 9. ) Without latent reserves , or an hidden meaning , disagreeing to his . Which were both unjust and vain . Vnjust ; for we may not deceive any . And Vain ; for we cannot deceive him . The case admits not of restrictions , it must be done absolutely , without any limitation , or reserve . You have heard this Self-dedication is , in part , an act of love . And what limit can be set to a love , whose object is infinite ? A natural limit 't is true , as it is the love of a creature , it cannot but have ; but a chosen one it ought never to have , as if we had lov'd enough . You know what kind of love is , ( and cannot but be ) due to the all comprehending God. With all thy heart , soul , mind , and might , &c. So without exception , that Maimonides , reciting those words , adds etiamsi tollat animam tuam . The stream of thy love to him must not be diverted , or alter its course , tho he would take away thy very life , or soul. 11. With the concomitant surrender to him of all that we have . For they that , by their own act , and acknowledgment , are not themselves , their own , but devoted , must also acknowledge they are owners of nothing else . In that mentioned form of Surrender in Livie , When Egerius , on the Romans part had enquired , Are you the Embassadours sent by the people of Collatia that you may yield up your selves and the Collatine people ? and it was answered , we are . And it was again askt . Are the Collatine people in their own power ? and answered , they are . It is further enquired , do you deliver up your selves , the people of Collatia , your City , your Fields , your Water , your Bounds , your Temples , your Vtensils , all things that are yours , both Divine , and Humane , into mine , and the people of Romes power ? they say we deliver up all . And he answers , So I receive you . So do they who deliver up themselves to God , much more , all that they called theirs . God indeed is the only Proprietor , Men are but usufructuaries . They have the use of what his providence allots them ; He reserves to himself the property ; and limits the use so far , as that all are to be accountable to him for all they possess . And are to use nothing they have , but as under him , and for him , as also they are to do themselves . Therefore as they are required to glorifie him with their bodies , and spirits which are his , so they are to honour him with their substance , upon the same reason . But few effectually apprehend his right in their persons ; Which , as we are therefore to recognize , in this Dedication of our selves to him ; So we are , in a like general sense , to devote to him all that we enjoy in the world . That is , as all are not to devote themselves specially to serve him in a sacred office ; But all are obliged to devote themselves to his service in the general : So , though all are not required to devote their estates , to this or that particular pious use , they are obliged to use them wholly for his glory , in the general , and for the service of his Interest in the world . We are obliged neither to withhold from him , nor mispend , these his mercies ; but must live righteously ( wherein Charity is comprehended ) soberly and godly in it , decline no opportunities that shall occur to us , ( within the compass of our own sphere , and station ) of doing him ( though never so costly , and hazardous ) service , must forsake all and follow him , when our duty , and our continued possession of this worlds goods , come to be inconsistent ; must submit patiently to our lot , when that falls out to be our case ; Or to any providence by which we are bereaved of our worldly comforts , with that temper of mind , as to be able chearfully to say , The Lord hath given , the Lord hath taken away , blessed be the name of the Lord. It is indeed the greatest absurdity imaginable , that they who are not Masters of themselves should think it permitted them , to use what comes to their hands , as they list ; for the service of their own lusts , and the gratifying of a rebel flesh , that hath rejected the Government of their own Reason , and of all divine laws at once . Or that he who hath so absolute a right in them , should not have that right in what he hath committed to them , as to prescribe rules to them , by which to use and imploy it . At the same time , and in the same sense , wherein we make a Dedition of our selves ; We do the same thing as to all that we have . Even according to common , humane estimate , according to what interest men have in others , or power over them they have a correspondent interest in what they possess . They that absolutely surrender themselves to the power of another , leave not themselves capable of proper dominion as to any thing . Therefore says the Civil Law , Non licet Dedititiis testamenta facere . They were so under several notions 't is true , but they that were strictly so , had not power to make a will ▪ as having nothing to dispose of . No man has certainly a power to dispose of any thing ( and when they surrender themselves by their own act and deed to God , they acknowledge so much ) otherwise than as divine rules direct , or permit . They have a right in what is duly theirs , against the Counterclaim of man , but none , sure , against the claim , and all disposing power of God , whether signifi'd by his Law , or by his Providence . Therefore with this temper of mind should this Self-dedication be made . Lord I here lay my self , and all that belongs to me , most entirely at thy feet . All things are of thee ( as they are brought in saying who make that willing joyfull offering , 1 Chron. 29. ) What I have in the world is more thine , than mine . I desire neither to use , nor possess any thing , but by thy leave , and for thy sake . 12. With befitting circumstantial solemnity , i. e. it ought to be direct , express and explicit . Not to be hudled up in tacit , mute intimations only . We should not content our selves that it be no more than imply'd , in what we do otherwise . And run on with it as a thing that must be suppos'd , and taken for granted , never actually performed and done . It is very true indeed that a continued , uniform , course and series of agreeable actions , an holy life , and practice carries a great deal more of significancy with it , than only having once said , without this , conceptis verbis , Lord I will be thine . Practice , whether it be good , or bad , more fully speaks our sense , and expresses our hearts , than bare words , spoken at some particular time , can do . For they at the most speak but our present sense at that time , and , perhaps , do not alwaies that ; but a course of practice shews the habitual posture and steady bent of our spirits . Nor do I think that a formal explicit transaction , in this matter , whether vocal or mental , with circumstantial solemnity , is essential to a man's being a Christian , or an holy man. A fixed inclination and bent of heart towards God , followed ( as it will be ) with a course of practice becoming them that are his , will no doubt conclude a man's state to be safe and good God-ward . As one may , on the other hand , be the devils servant all his daies , without having made a formal covenant with him . But yet , though so explicit , and solemn a transaction of this matter be not essential to our Christianity ( as what is said to belong only to the solemnity of any thing is therein imply'd not to be of the essence of it ) yet it may be a great duty for all that , and I doubt it not to be so . And it may here be worth the while , to insist a little ; that , if this indeed be a duty , it may obtain more in our practice , than , perhaps it doth . Some , thorough meer inanimadvertency , may not have considered it ; others that have , may possibly think it less needfull because they reckon it was formerly done for them . They were born of Christian parents , who dedicated them to God from their birth ; and they were , with solemnity , presented to him in their Baptism . What need we , then , do over again , a thing already done ? Let us reason this matter therefore a while , and consider whether , notwithstanding any such allegation , Our personal dedicating our selves to God , in Christ , be not still reasonable , and necessary to be performed by our selves also , as our own solemn act and deed ? It were , indeed , much to be wisht , that our baptismal dedication to God were more minded , and thought on , than it commonly is . When , with such sacred solemnity , we were devoted to the trinune Deity , and those great and awfull names were named upon us , the name of the Father , the name of the Son , and the name of the Holy Ghost . Baptisms are , it is to be feared , too often in the Christian world , turn'd into a meer Pageantry , and the matter scarce ever thought on more , when the shew is over . And , very probably , because this great succedaneous duty is so unpractised among Christians . And first , Let it be considered , Are there no like cases ? Do we not know that , though all the Infants in a Kingdome , are born Subjects , yet , when they arrive to a certain age , they are obliged , being called , to take the Oath of Allegiance , and each one to come under personal obligation to their Prince ; And do we owe less to the God that made us , and the Lord that bought us with his bloud ? Again , Though all the sons of Israelites , were , in their infancy , dedicated to God by the then appointed rite for that purpose ; Yet how frequent were their solemn , personal recognitions of his Covenant ? their avouching themselves to be his people , as he also avoucht himself to be their God. Which we see Deut. 26. and in many other places . 'T is remote from me to intend the pressing of a Covenant , that contains any disputable , or doubtfull matters ; or any other than the substance of our baptismal Covenant it self ; consisting of the known essentials of our Christianity ; all summ'd up in taking God in Christ for our God , and resigning our selves to him to be inviolably his . No more is meant than , that this may be done , as our own reasonable service , and worship ; as our intelligent , deliberate , judicious act , and choice . And consider further , to this purpose , the great importance of the thing it self , compared with the lesser concernments , wherein we use to deal most explicitly . Is it fit that a man's Religion should be less the matter of his solemn choice , than his inferiour concerns ? That when he chooses his dwelling , his calling , his servant , or master , he should seem thrown upon his God , and his Religion , by chance ? And that least should appear of caution , care and punctual dealing , in our very greatest concernment ? How great a day in a man's life doth he count his marriage day ? How accurate are men wont to be , in all the preparations , and previous settlements , that are to be made in order to it ! And since the great God is pleased to be so very particular with us , in proposing the model , and contents of his Covenant , the promises , and precepts , which make his part , and ours in it , how attentive should we be to his proposals , and how express in our consent ? Especially , when we consider his admirable condescention in it , that he is pleased ( and disdains not ) to capitulate with the work of his hands , to article with dust and ashes . Is it reasonable we should be slight and superficial , in a Treaty with that great Lord of heaven and earth ; or scarce ever , purposely apply and set our selves to mind him in it at all ? Moreover it is your own concernment , and therefore ought to be transacted by your self . So far as there is any equity in that rule , Quod tangit omnes debet ab omnibus tractari , What concerns all should be transacted by all , it resolves into this , and supposes it . Quod tangit meipsum debet tractari à meipso . That which concerns my self should be transacted by my self . Again , your being devoted by parents , no more excuses from solemn personal self-devoting , than their doing other acts of Religion for you , excuses you from doing them for your selves . They have prayed for you , are you therefore never to pray for your selves ? They have lamented your sin , are you never therefore to lament your own ? Further Scripture warns us not to lay too much stress upon parental privilege , or place too much confidence in it , which it supposes men over apt to doe , Matt. 3.7 , 8 , 9. Abraham's Seed may be a generation of Vipers . Joh. 8.37.44 . I know you are Abraham's Seed , yet he finds them another father . Consider moreover , the renewing work of God's grace and spirit upon Soul 's , consists in sanctifying their natural faculties , their Understandings , Consciences , Wills , Affections . And what are these sanctify'd for , but to be used and exercised ? and to what more noble purpose ? If there be that holy impress upon the Soul , that inclines all the powers of it God-ward ; What serves it for , but to prompt , and lead it on to the correspondent acts ? to apprehend and eye God , to admit a conviction of duty , and , particularly , how I owe my self to him , to choose , love , fear , and serve him , and what doth all this import less , than an entire self-resignation to him ? so that the genuine tendency of the holy new nature is , in nothing , so directly answered , and satisfy'd as in this . And it ought to be considered that the faculties of our reasonable souls have a natural improvement and perfection , as well as a gracious . And for their highest and noblest acts , 't is fit they should be used in their highest perfection . 'T is possible , that in the chilren of religious parents , there may be some pious inclinations , betimes ; and the sooner they thereupon choose the God of their fathers , the better , i. e. if you compare doing it , and not doing it , 't is better done , than not done . But because this is a thing that cannot be too often done , nor too well , The more mature your Understanding is , the better it will be done , the grace of God concurring . Our Lord himself increas'd in wisedom , &c. Moreover , let it be seriously thought on ( what 't is dreadfull to think ) the occasion you should give , if you decline this surrendring your selves , to have your neglect taken for a refusal . 'T is impossible , when you once understand the case , you can be in an indifferency about it . You must either take , or leave . Nor can it be deny'd but personal self-devoting , one way , or other ( more , or less solemn ) is most necesssary to the continuing serious Christianity in the world . Without it , our Religion were but res unius aetatis , The business of one age . For how unlikely were it , and absurd to suppose , that a man should seriously devote his child to God , that never devoted himself ? And if that were done never so seriously , must one be a Christian alwaies , onely by the Christianity of another , not his own ? Some way or other then , a man must devote himself to God in Christ , or be , at length , no Christian. And since he must , the nature of the thing speaks , that the more solemn , and express it is , the better , and more suitable to a transaction with so great a Majesty . And hath not common Reason taught the world , to fix a transitus , and settle some time , or other , wherein persons should be reckon'd to have past out of their state of infancy , or minority , into the state of manhood , or an adult-state ; wherein , though before , they could not legally transact affairs for themselves , yet afterwards they could . This time , by the constitutions of several Nations , and for several purposes , hath been diversly fix't . But they were not to be look't upon as children alwaies . Some time they come to write man. Is it reasonable one should be a child and a minor in the things of God and Religion all his daies ? alwaies in nonage ? Sometime they must be men in understanding , 1 Cor. 14.20 . and have their senses exercised to discern between good and evil , Heb. 5.14 . Yea , and there is far greater reason we should personally , and solemnly , transact this great affair with God , than any concern we have with men . For , among men , we may have a right by natural descent , or by valuable considerations , to what we enjoy , which may be clear , and little liable to question . From God we have no right , but by his favour , and vouchsafement . You are his children , if ever you come to be so , but by adoption . And humane adoption has been wont to be compleated by a solemnity ; The person to adopt , being publickly askt ( in that sort of adoption which was also called arrogation ) utrum eum quem adoptaturus esset justum sibi filium esse vellet — Whether he would have this person to be as his own very son ? And again , ille qui adoptabatur — utrum id fieri pateretur ? he that was to be adopted , whether he was contented it should be so ? Nor again is there that disinclination towards men , as towards God , or that proneness to revolt from settled agreements , with the one , as with the other . Whereas Love summs up all the duty of both the Tables ; or which we owe both to God , and Man ; it is evident that , in our present lapsed state , our love to God is more impaired , than to Man. Indeed this latter seems onely diminisht , the other is destroyed , and hath , by nature , no place in us ; grace onely restores it . Where it is , in some measure restored , we find it more difficult to exercise love towards God , than Man. Which the Apostle's reasoning implies , He that loveth not his brother , whom he hath seen , how can he love God whom he hath not seen ? Who sees not that sensuality hath buried the rational world ! Unregenerate man is said to be in the flesh , not as being onely lodg'd in it , as all are alike , but govern'd by it , under its power . ( As the holy Apostle is said to have been in the spirit on the Lord's day . ) To be in the flesh is expounded by being and walking after it . Hence men onely love and savour the things within this sensible sphere . They that are after the flesh do onely savour the things of the flesh . Where the regenerate , divine life is implanted , it doth malè habitare , is ill lodg'd , in conjunction with a strong remaining sensual inclination . So that where the Soul is somewhat raised by it , out of that mire and dirt , there is a continual decidency , a proneness to relapse , and sink back into it . Impressions therefore of an invisible Ruler and Lord ( as of all unseen things ) are very evanid ; soon , in a great degree , worn off . Especially where they were but in making , and not yet throughly inwrought into the temper of the Soul. Hence is that instability in the Covenant of God. We are not so afraid , before , nor ashamed , afterwards , of breaking engagements with him , as with men , whom we are often to look in the face , and converse with every day . Therefore there is the more need here , of the strictest ties , and most solemn obligations , that we can lay upon our selves . How apprehensive doth that holy , excellent Governour , Joshua , seem of this , when he was shortly to leave the people under his conduct ! And what urgent means doth he use , to bring them to the most express , solemn dedication of themselves to God , that was possible . First representing the reasonableness and equity of the thing , from the many endearing wonders of mercy ( as here the Apostle beseeches these Romans by the mercies of God ) which he recounts from the beginning to the 14th . verse of that 24th . chapter . Then , thereupon exhorting them to fear the Lord and serve him in sincerity , &c. in that 14th . verse . Telling them , withall , if they should all resolve otherwise to a man , what his own resolution was , vers . 15. And if it seem evil unto you to serve the Lord , choose you this day whom ye will serve , whether the Gods which your Fathers serv'd , that were on the other side of the flood , or the Gods of the Amorites , in whose land ye dwell : But as for me and my house , we will serve the Lord. Taking also their express answer , which they give , vers . 16 , 17 , 18. But , fearing they did not enough consider the matter , he , as it were , puts them back ( esteeming himself to have gotten an advantage upon them ) that they might come on again , with the more vigour and force . Ye cannot serve the Lord , for he is an holy God : He is a jealous God , he will not forgive your transgressions nor your sins . If you forsake the Lord , and serve strange Gods , then he will turn and doe you hurt , and consume you , after that he hath done you good . Vers. 19 , 20. Hereupon , according to his expectation and design , they reinforce their vow , Nay but we will serve the Lord. And upon this , he closes with them , and takes fast hold of them , Ye are witnesses ( saith he ) against your selves , that ye have chosen the Lord to serve him . And they say , We are witnesses , vers . 22. He exhorts them afresh , and they engage over again , vers . 23 , 24. Thus a Covenant is made with them , vers . 25. After all this a record is taken of the whole transaction , 't is book'd down , vers . 26. And a monumental stone set up , to preserve the memory of this great transaction . And the good man tells them , Behold this stone shall be a witness unto us ; for it hath heard all the words of the Lord which he spake unto us : It shall therefore be a witness unto you , lest ye deny your God. So he dismisses them ; and lets them go every one to his inheritance . Nor is it to be neglected that Isa. 44.5 . ( which is generally agreed to refer to the times of the Gospel ) it is so expresly set down , One shall say I am the Lords , and another shall call himself by the name of Jacob : and another shall subscribe with his hand unto the Lord , and sirname himself by the name of Israel . In the rendring of which words [ Subscribe with the hand ] the versions vary . Some reade Inscribe in their hands , the Lords name , counting it an allusion to the ancient custom , as to servants , and souldiers , that they were to carry stampt upon the palm of their hands , the name of their Master , or General . The Syriack reads to the same sense as we — Shall give an hand writing , to be the Lords . That the thing be done , and with great seririousness , distinctness and solemnity , is , no doubt , highly reasonable , and necessary , about the particular manner I prescribe not . Nor can I imagine what any man can have to object , but the backwardness of his own heart to any intercourse , or conversation with the invisible God. Which is but an argument of the miserable condition of deprav'd Mankind ( None that the thing is not to be done . ) For that backwardness must proceed from some deeper reason than that God is invisible . A reason , that should not only convince , but amaze us , and even overwhelm our souls in sorrow and lamentation to think what state the nature and spirit of man is brought into ! For is not the Devil invisible too ? And what wretch is there so silly and ignorant , but can , by the urgency of discontent , envy , and an appetite of revenge , find a way to fall into a league with him ! Is this that God is less conversable with men ? less willing to be found of them that seek him ? No surely , * but that men have less mind , and inclination to seek him ! And is this a posture , and temper of spirit towards the God that made us , ( the continual spring of our life and being ! ) In which it is fit for us to tolerate our selves ? Shall not the necessity of this thing , and of our own case , ( not capable of remedy while we withhold our selves from God ) overcome all the imagined difficulty in applying our selves to him ? And upon the whole if we agree the thing it self to be necessary , It cannot be doubted but it will appear to be of common concernment to us all ; and that every one must apprehend it is necessary to me , and to me , whether we have done it already , or not done it . If we have not , it cannot be done too soon ; If we have , it cannot be done too often . And it may now be done , by private , silent ejaculation , the convinced , perswaded heart saying within it self , Lord I consent to be wholly thine , I here resign , and devote my self , absolutely , and entirely , to thee . None of you know what may be in the heart of another , to this purpose , even at this time . Why then should not every one fear to be the only person of those who now hear , that disagrees to it . If any finds his heart to reluctate and draw back , 't is fit such a one should consider , I do not know but this self-devoting disposition , and resolution is the common sense of all the rest , even of all that are now present but mine . And who would not dread to be the only One in an Assembly , that shall refuse , God! or refuse himself to him ! For , let such a One think , what particular reason can I have to exclude my self from such a consenting Chorus ? Why should I spoil the harmony , and give a disagreeing vote ? Why should any man be , more willing to be dutifull , and happy than I ? to be just to God , or have him good to me ? Why should any One be more willing to be saved than I ? and to make One hereafter , in the glorious , innumerable , joyfull assembly of Devoted angels and Saints , that pay an eternal gladsom homage to the throne of the Celestial King ? But if any find their hearts inclining , let what is now begun , be more fully compleated in the closet ; and let those walls ( as Joshua's stone ) hear , and bear witness ! Lest any should not consent , and that all may consent more freely , and more largely ; I shall in a few words shew what should induce to it , and what it should induce . 1. What should induce to it . You have divers sorts of inducements ; Such as may be taken from necessity . For what else can you doe with your self ? You cannot be happy without it , For who should make you so but God ? And how shall he , while you hold off your selves from him ? You cannot but be miserable , not only as not having engaged him to you , but as having engaged him against you . Such as may be taken from equity . You are his right . He hath a natural right in you , as he is your Maker , the Authour of your being . And an acquired right as you were bought by his Son , Who hath redeemed us to God. And who dyed , rose again , and revived , that he might be Lord of the living and the dead , here , to rule , hereafter , to judge us . Both which he can doe whether we will or no. But 't is not to be thought he will save us against our wills . His method is whom he saves , first to overcome , i. e. to make them willing , in the day of his power . And dare we , who live , move , and have our being in him , refuse to be , live , and move to him ? or deny the Lord who bought us ? And again , Such as may be taken from ingenuity , or that should work upon it , viz. ( what we are besought by , in the Text ) the mercies of God. How manifold are they ! But they are the mercies of the Gospel especially , mentioned in the foregoing Chapter , which are thus refer'd unto in the beginning of this , the transferring what the Jews forfeited and lost , by their unbelief , unto us Gentiles That Mystery ( as this Apostle elsewhere calls it , Ephes. 3.4 , 5 , 6. ) which in other ages was not made known unto the sons of men , as it is now revealed unto his holy Apostles and Prophets by the spirit ; That the Gentiles should be fellow-heirs , and of the same body , and partakers of his promise in Christ , by the Gospel . In reference whereto he so admiringly cries out a little above the Text ( chap. 11.33 . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O the depth both of the wisdom and knowledge of God! how unsearchable are his judgments , and his waies past finding out ! The Mercies of which it is said Isai. 55.1 , 2 , 3. Ho every one that thirsteth come to the waters , and he that hath no money : Come ye , buy and eat , yea come buy wine and milk without money , and without price . Wherefore do ye spend your money for that which is not bread ? and your labour , for that which satisfieth not ? hearken diligently unto me , and eat ye that which is good , and let your soul delight it self in fatness . Encline your ear , and come unto me ; hear , and your soul shall live , and I will make an everlasting Covenant with you , even the sure mercies of David . Which free and sure Mercies are heightned , as to us , by the same both endearing and awfull circumstance , that these mercies , are offered to us , viz. in conjunction with the setting before our eyes , the monitory tremendous example of a forsaken Nation that rejected them , intimated vers . 5. Behold thou shalt call a nation that thou knowest not , and nations that know not thee shall run unto thee . A case whereof our Apostle says , in the foregoing Chapter Esaias was very bold , when , speaking of it ( in another place * , ) he uses these words , I am sought of them that asked not for me : I am found of them that sought me not : I said ; Behold me , Behold me , unto a nation that was not called by my name . He was bold in it indeed , to mention such a thing to a people , unto whom a jealous gloriation in the peculiarity of their privileg'd state , their being without partners or rivals , for so long a time , in their relation , and nearness to God , was grown so natural . And who took it so impatiently , when our Saviour did but intimate the same thing to them by parables , as that they sought immediately to lay hands on him for that very reason . So unaccountable a perversness of humour reigned with them , that they envied to others , what they despised themselves . But , on the other hand , nothing ought more highly to recommend those mercies to us , or more engage us to accept them with gratitude , and improve them with a cautious fear , of committing a like forfeiture , than to have them brought to our hands , redeemed from the contempt of the former despisers of them ; and that , so terribly , vindicated upon them , at the same time ; as it also still continues to be . That the natural branches of the Olive should be torn off , and we inserted . That there should be such an instance given us , of the severity , and goodness of God. To them that fell , severity ; but to us , goodness , if we continue in his goodness , to warn us that , otherwise , we may expect to be cut off too ! And that we might apprehend , if he spared not the natural branches , he was as little likely to spare us ! That when he came to his own and they received him not , he should make so free an offer to us , that if we would yet receive him ( which if we do , we are , as hath been said , to yield up and dedicate our selves to him at the same time ) we should have the privilege , to be owned for the sons of God! What should so oblige us to compliance with him , and make us with an ingenuous trembling fall before him , and ( crying to him my Lord and my God ) resign our selves wholly , to his power and pleasure . And even his Mercies , more abstractly considered , ought to have that power upon us . Were we not lost ? Are we not rescued from a necessity of perishing , and being lost for ever , in the most costly way ? Costly , to our Redeemer , but to us , without cost . Is it a small thing , that he offers himself to us , as he doth , when he demands us , and requires that we offer our selves to him . That he , in whom is all the fulness of God , having first offered himself for us , doth now offer himself also to us . That he hath treated us , hitherto , with such indulgence , waited on us with so long patience , sustained us by so large bounty , And now , upon all , when it might be thought we should be communing with our own hearts , discoursing the matter with our selves , What shall we render ? that he should say to us so shortly and compendiously render your selves ! Is that too much ? Are we too considerable to be his , or his Mercies too inconsiderable to oblige us to be so ? The Mercies that flow so freely from him , for he is the Father of Mercies . The Mercies that are so suitable to us , pardon to the guilty , light to them that dwell in darkness , life to the dead , a rich portion and all-sufficient fullness , for the poor , indigent and necessitous : the Mercies that we are encouraged to expect as well as what we enjoy . The great Good laid up in store ! The Mercies of eternity to be added to those of time . The Mercies of both worlds , meeting upon us ! That here , we are to keep our selves in the love of God , waiting for the mercy of our Lord Jesus Christ unto eternal life ! That , looking for that blessed hope , our life may here , in the mean time , be transacted with him . That we may abide in the secret of his presence , and dwelling in love , may dwell in God who is love ; till the season come , when we shall be able more fully to understand his love , and return our own ! Nor are the favours of his providence to be thought little of , in the time of our earthly pilgrimage . And now , if all this do effectually induce us thus to dedicate our selves . 2. We are next to consider what our having done it , ought further to induce us unto . In the general , it ought to be an inducement to us ( as we may well apprehend ) to behave our selves answerably to such a state , as we are , hereby , brought into , if we now first dedicated our selves to him , and are confirmed in , by our iterations of it . For he takes no pleasure in fools , therefore having vow'd our selves to him , to serve , and live to him , let us pay what we have vowed . Better it had been not to vow , than to vow and not pay ; and , instead of the reasonable sacrifice he required of us , to give him onely the sacrifice of fools . We are , upon special terms , and for special ends , peculiar to the most high God. They that are thus his , are a royal Priesthood , He hath made us Kings and Priests . Both those offices and dignities have sometime met ▪ in the same person . And to God and his Father , i. e. for him . Not that both those offices do terminate upon God , or that the work of both is to be performed towards him , but our Lord Jesus , it being the design of his Father we should be brought into that high , and honourable Station , hath effected it , in compliance with his design , and hath served his pleasure , and purpose in it . He hath done it to , i. e. for him . So that , to God , and his Father may be refer'd to Christ's action , in making us Kings and Priests , not to ours , being made such . Yet the one of these refers to God immediately , the other to our selves . Holy and good men are Kings in reference to themselves , in respect of their Self-dominion into which they are now restored , having been , as all unregenerate persons are , slaves to vile , and carnal affections , and inclinations . The minds of the regenerate are made spiritual , and now with them the refin'd , rectify'd , spiritual mind , is inthroned ; lift up into its proper authority , over all sensual Inclinations , Appetitions , Lusts and Passions . A glorious Empire ! founded in conquest , and managed , afterwards when the victory is compleat ( and in the mean time , in some degree , while judgment is in bringing forth unto victory ) by a steady sedate Government , in most perfect tranquility and peace . But they are Priests in reference to God , the business of their office , as such , terminates upon him . For him they worship and serve . Worship is either social , external and circumstantial , that of worshiping Societies , considered according to its exteriour part . Herein One is appointed by special office to doe the part of a Priest , for the rest . In this sense all are not Priests . Or else it is solitary , internal , substantial and spiritual wherein they either worship alone , and apart by themselves , or being in conjunction with others , yet their own spirits within them work directly , and aspire upwards to God. And as to this more noble part of their worship , every holy man is his own Priest. And this is the double dignity of every holy , devoted Soul. They are thus Kings , and Priests ; govern themselves , and serve God. While they govern , they serve . Exercise authority over themselves , with most submiss veneration of God. Crowned , and enthroned ; but alwaies in a readiness to cast down their Crowns at the footstool of the Supreme , Celestial Throne . Into this State they come by Self-dedication . And now surely 't is not for such to demean themselves at a vulgar rate . They are of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Church of the first-born written in Heaven , i. e. the Church of the first-born ones , that is , all compos'd , and made up of such ( as that expression signifies . ) First-born in a true ( tho not the most eminent ) sense ; being sons by the first , i. e. the prime and more excellent sort of birth , in respect whereof they are said to be begotten again by the word of truth , that they should be a kind of first-fruits of the Creatures of God. And this twofold dignity is the privilege of their birthright ( as anciently it was . ) Are you devoted to God ? have you dedicated your selves ? hereby you are arrived to this dignity . For in the abovementioned place it is said Ye are come , you are actually , already , adjoyn'd to that Church , and are the real present Members of that holy community . For you are related and united to him of whom the family of heaven and earth is named ; are of the houshold , and the Sons of God , his , under that peculiar notion , when you have dedicated your selves to him . You cannot but apprehend there are peculiarities of behaviour , in your after-conduct , and management of your selves that belong to you , and must answer , and correspond to your being , in this sense , his . Some particulars whereof I shall briefly mention . You should each of you , often reflect upon it , and bethink your self what you have done ; and whose you now are . I am the devoted One of the most high God. It was one of the Precepts given by a Pagan to his Disciples . Think with your self , upon all occasions , I am a Philosopher . What a world of sin , and trouble might that thought , often renew'd , prevent , I am a Christian , One devoted to God in Christ. Your having done this thing , should cloth your mind with new apprehensions , both of God , and your selves . That he is not now a stranger to you , but your God , that you are not unrelated to him , but his . I was an enemy , now am reconciled . I was a common , profane thing , now holiness to the Lord. 'T is strange to think how One act doth sometimes habit , and tincture a man's mind ; whether in the kind of good , or evil . To have committed an act of murther ! What an horrid complexion of mind did Cain bear with him hereupon ? To have dedicated one self to God , if seriously , and duly done ; would it have less power to possess One , with an holy , calm , peacefull temper of mind ? You should , hereupon , charge your self with all suitable duty towards him . For you have given your self to him to serve him , that is your very business . You are his , and are to doe his work , not your own , otherwise than as it falls in with his , and is his . You are to discharge your self of all unsuitable cares , for will not he take care of his own , Who hath put so ill a note upon them that do not ? He that provideth not for his own , ( his domesticks ) those of his own house , hath deny'd the faith , and is worse than an infidel ? Will you think , he can be like such a One ? Who ? if not the Children of a Prince , should live free from care ? You should most deeply concern your self about his concernments , without any apprehension or fear that he will neglect those that are most truly yours . And are not to be indifferent how his interest thrives , or is deprest in the world ; is increast , or diminisht . They that are his should let his affairs engross their cares , and thoughts . You should abandon all suspicious , hard thoughts of him . When , in the habitual bent of your spirits , you desire to please him , it is most injurious to him , to think he will abandon , and give you up to perish , or become your enemy . 'T is observable what care was taken among the Romans , ne quid dedititiis hostile illatum sit . That no hostility might be used towards them that had surrender'd themselves . Can men excel God in praise-worthy things ? You can think nothing of God more contrary to his Gospel , or his Nature , than to surmise he will destroy one that hath surrender'd to him , and bears a loyal mind towards him . And what a reproach do you cast upon him , when you give others occasion to say his own , they that have devoted themselves to him , dare not trust him ? You are taught to say I am thine save me , not to suspect he will ruine you . They do strangely mishape Religion , considering , in how great part , it consists in trusting God , and living a life of faith , that frame to themselves a Religion made up of distrusts , doubts and fears . You should dread to alienate your selves from him . Which ( as Sacriledge is one of the most detestable of all sins , a robbing of God ) is the most detestable Sacriledge . You are to reserve your selves entirely for him . every one that is godly he hath set apart for himself . Yea , and you are not onely to reserve , but , to your uttermost , to improve , and better your selves for him daily . To aspire to an excellency , in some measure , suitable to your relation . To walk worthy of God who hath called you to his kingdom and glory , 1 Thess. 2.12 . remembring you are here to glorify him , and hereafter to be glorified with him . And who is there of us that finds not himself under sufficient obligation , by the mercies of God , unto all this ? Or to whom he may not say , in a far more eminent sense , than the Apostle speaks it to Philemon , thou owest even thy self also unto me ? Will we refuse to give God what we owe ? Or can we think it fit , in it self ; we should be no otherwise his , than ( as one well saies ) Fields , Woods , and Mountains , and brute Beasts ? And I may add , can it be comfortable to us , he should have no other interest in us than he hath in Devils ? is there no difference in the case of reasonable creatures and unreasonable ? theirs who profess devotedness to him , and theirs who are his profest enemies ? The one sort , through natural incapacity , cannot , by consent , be his ? and the other , through an invincible malignity , never will ? Are there no mercies ( confer'd or offered ) that do peculiarly oblige us more ? Let us be more frequent , and serious in recounting our mercies , and set our selves on purpose to enter into the memory of God's great goodness , that we may thence , from time to time , urge upon our selves this great and comprehensive duty . And at this time , being here together on purpose , let us consider , and reflect afresh , upon that eminent mercy , which you are wont to commemorate in the yearly return of this day . And that I may , more particularly , direct my speech the same way , that the voice of that memorable providence is especially directed . You are , my Lord , to be more peculiarly besought by the mercies of God , that you would , this day dedicate your self to him . I do beseech therefore you , by the many endearing mercies , which God hath so plentifully confer'd upon you , by the mercies of your noble extraction , and birth , by the mercies of your very ingenuous and pious education , by the mercies of your family , which God hath made to descend to you from your honourable progenitors ( which , as they are capable of being improved , may be very valuable mercies . ) By the bloud , and tender mercies of your blessed , and glorious Redeemer , who offered up himself a sacrifice to God for you , that you would now present your self to God , an holy , living Sacrifice , which is your reasonable service . I adde , by the signal mercy , which hath made this a memorable day to you , and by which you come , thus long , to enjoy the advantages of all your other mercies . How came it to pass that this day comes not to be remembred , by your noble relatives as a black , and a gloomy day , the day of the extinction of the present light , and lustre of your family ; and of quenching their coal which was left . You had a great preserver , who , we hope , delivered you because he delighted in you . Your life was precious , in his sight . Your breath was in his hand ; he preserved , and renewed it to you , when you were ready to breath your last . And we hope he will vouchsafe you that greater deliverance , not to let you fall under the charge which was once exhibited against a great man , Dan. 5.23 . The God in whose hands thy breath is — hast thou not glorified . And make you rather capable of adopting those words , Psalm 42.8 . Yet the Lord will command his loving kindness in the day time , and in the night his song shall be with me , and my prayer unto the God of my life . Your acknowledgments are not to be limited to one day in the year ; but from day to day his loving kindness , and your prayer and praise are to compose your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one , to shew you , the other , to be unto you your morning , and evening exercise . Let this be your resolution , Every day will I bless thee : and I will praise thy name for ever and ever , Psal. 145.2 . or that , Psal. 104.33 . I will sing unto the Lord as long as I live : I will sing praise unto my God , while I have my being . Yet your more solemn acknowledgments are , justly , pitcht upon this day . God hath noted it for you , and made it a great day in your time . You have now enjoy'd a Septennium , seven years of mercies . And , we all hope , you will enjoy many more , which may all be called the posterity of that days mercy . It was the parent of them all ; so pregnant and productive a mercy was that of this day . You do owe it to the mercy of this day , that you have yet a life to devote to the great Lord of heaven and earth ; and to imploy in the world for him . And would you think of any less noble Sacrifice ? Aeschines ( the Philosopher ) out of his admiration of Socrates , when divers presented him with other gifts , made a tender to him of himself . Less was thought an insufficient acknowledgment , of the worth and favours of a man ! Can any thing less be thought worthy of a God ? I doubt not you intend , my Lord , a life of service to the God of your life . You would not , I presume , design to serve him , under any other notion , than as his . By dedicating your self to him you become so , in the peculiar sense . It is our part , in the Covenant which must be between God , and us . I enter'd into Covenant with thee , and thou becamest mine , Ezek , 16.8 . This is the ground of a settled relation , which we are to bear towards him , as his servants . 'T is possible I may do an occasional service for one whose servant I am not . But it were mean that a great person should only be serv'd by the servants of another Lord. To be serv'd but precariously , and , as it were , upon Courtesie , only , true greatness would disdain ; as if his Quality did not admit to have servants of his own . Nor can it be thought a serious Christian ( in howsoever dignifying circumstances ) should reckon himself too great to be his servant , when even an Heathen pronounces Deo servire est regnare , To serve God is to reign . A Religious Noble man of France ( whose affection I commend , more than this external expression of it ) tells us he made a deed of gift , of himself to God , signing it with his own bloud . He was much a greater man that so often speaks in that style Thy servant , that 't is plain he took pleasure in it , and counted it his highest glory . Stablish thy word unto thy servant , who is devoted to thy fear , Psal. 119.38 . Thy servant , Thy servant , O Lord , the son of thy handmaid ( alluding to the Law by which the children of bond-servants were servants by birth ) thou hast broken my bonds , Psal. 116. hast ( q. d. ) released me from worse bonds , that I might not only be patient , but glad to be under thine . Nor was he a mean Prince , in his time , who , at length , abandoning the pleasures , and splendour of his own Court ( whereof many like examples might be given ) retired and assumed the name of Christodulus , A servant of Christ , accounting the glory of that name did outshine , not only that of his other illustrious titles , but of the Imperial Diadem too . There are very few in the world , whom the too-common atheisme can give temptation unto , to think Religion an ignominy , and to count it a reproach to be the devoted servant of the most high God ; but have it at hand to answer themselves , even by humane ( not to speak of the higher angelical ) instances , that he hath been served by greater than we . You are , my Lord , shortly to enter upon the more public stage of the world . You will enter with great advantages of hereditary honor , fortune , friends with the greater advantage of ( I hope ) a well cultivated mind , and ( what is yet greater ) of a piously inclined heart . But you will also enter with disadvantages too . It is a slippery stage ; It is a divided time ; wherein there is Interest against Interest ; Party against Party . To have , seriously , and with a pious obstinacy dedicated your self to God , will both direct , and fortifie you . I know no Party in which nothing is amiss . Nor will that measure let you think it adviseable , to be of any ; further than to unite with what there is of real , true goodness , among them all . Neither is there any surer rule , or measure for your direction , than this ; to take the course , and way , which is most agreeable to a state of devotedness to God. Reduce all things else , hither . Wheresoever you believe , in your conscience , there is a sincere design for the Interest and glory of God ; the honour , or safety of your Prince , the real , good and welfare of your Countrey , there you are to fall in , and adhere . And the first of these comprehends the rest . You will not be the less inclined but much the more , to give Caesar the things that are Caesar 's , for your giving God the things that are Gods. And that is ( as hath been said ) principally , and in the first place your self ; and then all that is yours , to be used according to his holy rules , and for him , whose you are . And what can be to you the ground of an higher fortitude ? Can they be unsafe that have devoted themselves to God ? Dedicate your self , and you become a Sanctuary ( as well as a Sacrifice ) Inviolably safe in what part , and in what respects , it is considerable to be so . And who can think themselves unsafe being , with persevering fidelity , sacred to God ; that understand who he is ; and consider his power , and dominion , over both worlds , the present , and that which is to come . So as that he can punish , and reward , in both ; as men prove false , or faithfull to him . The triumphs of wickedness are short , in this world . In how glorious triumphs will Religion , and devotedness to God , end , in the other ! FINIS . Notes, typically marginal, from the original text Notes for div A44691-e120 * By a fall from an Horse . Decemb. 5. 1674. Notes for div A44691-e1500 * See Sigonius de Repub. Heb. Dr. Outr. de Sacr. Deut. 14.21 . Clophenburg . Schol. Sacrific . and others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Livius , l. 1. 2 Tim. 1.12 . 2 Cor. 6. Isa. 45.22 . Out . de Sac. De fund . legis . pag. 64. Estisne vos legati Oratoresque missi à populo Collatino , ut vos populumque Collatinum dederitis ? Sumus — Deditisne vos , populum Collatinum , urbem , agros , aquam , terminos , delubra , utensilia divina , humanaque omnia , in meam populique Romani ditionem ? Dedimus . At ego recipi . Liv. ubi priùs . Cal. Lex . Jurid . 1 Joh. 4.20 . Revel . 1. Rom. 8. Josh. 24. * Read considerately Heb. 11.6 . Vse . Rev. 5.9 . Rom. 10.20 . * Isai. 65.1 . Mat. 25.45 , 46. Chap. 11. Jude 21. Rev. 1.6 . Hebr. 12. Jam. 1.18 . Hebr. 12. Ephes. 3. Epict. Psalm 4. Sen. Monsieur de Renty . Cantacuzanus , Whose life also , among many other remarkable things , was once strangely preserved in the fall of his horse . 
A50172	----	The way to prosperity a sermon / preached to the honourable convention of the governour, council, and representatives of the Massachuset-Colony in New-England on May 23, 1690 by Cotton Mather. Mather, Cotton, 1663-1728. 1690 Approx. 69 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A50172 Wing M1168 ESTC R28821 10763443 ocm 10763443 45731 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50172) Transcribed from: (Early English Books Online ; image set 45731) Images scanned from microfilm: (Early English books, 1641-1700 ; 1406:13) The way to prosperity a sermon / preached to the honourable convention of the governour, council, and representatives of the Massachuset-Colony in New-England on May 23, 1690 by Cotton Mather. Mather, Cotton, 1663-1728. [7], 36, 5 p. Printed by Richard Pierce for Benjamin Harris, Boston : 1690. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Omnipresence -- Sermons. Presence of God -- Sermons. Theology, Doctrinal -- Early works to 1800. 2003-02 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 Emma (Leeson) Huber Sampled and proofread 2003-05 Emma (Leeson) Huber Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion The Way to Prosperity . A SERMON Preached to the HONOURABLE CONVENTION Of the GOUERNOUR , Council , and Representatives of the Massachuset-Colony in New-England ; on May 23. 1689. By COTTON MATHER . Jer. 23. 28. He that hath My Word , Let him speak speak My Word faithfully . BOSTON . Printed by Richard Pierce . for Benjamin Harris . Anno Domini MDCXC . A Prophesy in the Divine Herbert's Church-Militant . REligion stands on Tip-toe in our Land , Ready to pass to the American Strand . When height of Malice and prodigious Lusts , Impudent Sinning , Witchcrafts and Distrusts , ( The marks of future Bane ) shall fill our cup Unto the Brim , and make our measure up ; — Then shall Religion to America flee ; They have their Times of Gospel , even as we . — Yet as the Church shall thither westward fly , So Sin shall Trace and Dog her instantly . The Preface , THe Occasion which first produced the following Sermon , cannot be expressed in better Terms , than those which were used by the Worthy Gentlemen that were the Conservators of our peace , in their humble Address to Their Majesties , bearing Date , May 20th 1689. Wherein among other things they say , — Your three several Princely Declarations , Encouraging the English Nation , to cast off the Yoke of a Tyrannical and Arbitrary Power , which at that time they were held under , have occurred unto the View and Consideration of the people in this Countrey , being themselves under alike ( if not worse ) evil and unhappy Circumstances with their Brethren in England ; First by being unrighteously deprived of their Charter-Government , & Priviledges , without any Hearing or Tryal , and under utter impossibilities of having Notice of any Writt served upon them ; and then followed with the Exercise of an illegal and Arbitrary power over them , which had almost ruined a late flourishing Countrey , and was become very grievous & intolerable ; besides , the growing miseries , and daily fears of a total Subversion , by enemies at home , and Invasion by forreign force ; the people thereby excited , to imitate so noble and heroic an Exemple , being strongly and unanimously spirited , to intend their own safeguard and Defence , resolved to sieze upon and secure some of the principal persons concerned , and most active in the ill management of the illegal and arbitrary Government , set over them by Commission . Accordingly upon the eighteenth day of April last past , arose as one man , siezed upon Sr. E. Andros the late Governour , and other of the evil instruments , and have secured them for what Justice , Order from your Majesties shall direct . — Thus that Address . Upon the late Revolutions thus described , ensued various debates about the further Steps that were needful to be taken for the service of Their Majesties and this afflicted Countrey ; Which Debates quickly issued in the Return of our Government , into the Hands of our Ancient Magistrates ; who with the Representatives or Deputies of the several Towns in the Colony , made another Address unto Their Majesties , bearing date , Iune 6. 1689. in which Address there were these Words , — Finding an Absolute Necessity of Civil Government , the People generally manifested their Desires and Importunity once and again , That the Governour , Deputy Governour and Assistants , chosen and sworn in May 1686. according to Charter & Court as then formed , would assume the Government ; — — the said Governour , Deputy-Governour , and Assistents , then Resident in the Colony , did Consent to accept the present Care and Government of this people , according to the Rules of the Charter , for the preservation of the Peace and common safety , and the putting forth further Acts of Authority , upon Emergencies : until by Direction from England , there should be an orderly Settlement ; which we hope will Restore us to the full Exercise thereof , as formerly ; notwithstanding we have , for some time , been most unrighteously , and injuriously deprived of it . That Royal Charter being the sole Inducement and Encouragement unto our Fathers and predecessors , to come over into this Wilderness , and to plant the same at their own Cost and Charge . In Answer to this Address , His Majesty in a most gracious Letter , bearing Date the 12th of August 1689. unto the Government here , uses these Expressions , Whereas you give Us to understand , that you have taken upon you the present care of the Government , until you should receive Our Order therein , We do hereby Authorize and Empower you to Continue in Our Name , your Care in the Administration thereof , and Preservation of the Peace , until We shall have taken such Resolutions , and given such Directions for the more orderly Settlement of the said Government , as shall most conduce to Our Service , and the Security and Satisfaction of Our Subjects within that Our Colony . It was in the time of our greatest Heats and Straits , and at a time appointed for a General Assembly of this great Colony , that the ensueing Sermon was expected from me . Through the Grace of God , the Sermon Then was not altogether unacceptable to some who desired the Publication of it . But I gave not my full Consent unto their Desire , until now , they had an Opportunity ( with their Renewed Importunity ) to join it with another Discourse which they have obtained from me ; and tho' the little Differences which were among us , when the Sermon was preached , are now so well Composed , yet I slatter my self with an opinion , that the things here insisted on , will not , should not be judg'd Unseasonable . I confess it is a very Bold thing , for one every way so mean as my self , to Address the whole Countrey in such a manner as here I do ; but , Si crimen erit , crimen Amoris erit ; and if the general Dispositions of the year will not excuse a Breach of Order in me , I have but one thing more to offer by way of Satisfaction for it ▪ There was once a people in the world , with whom it was a Custome , That when men would Conciliate the Favour of the Ruler , they were to present his own Son before him , as a Sight which would speak more than any Advocate . Instead thereof , that I may not want the Favour of my Countrey , how blameable soever they may count my freedome with them , I shall only present them with my own Father ; whose cheerful Encounter with an hazardous Voyage unto a strange Land , and with innumerable Difficulties and Temptations there , for no other Cause , than that he might Speak FOR them , has at least merited a Pardon for Mee , with whom he has for near two years now left both his Church and Family , if I have transgressed by taking a Liberty of Speaking TO them at the same time , the things which may promote our Enjoyment of the Divine Presence with us . Now , may Salvation be nigh unto us , and Glory dwell in our Land ! Cotton Mather . The Way to PROSPERITY It is the Word of the Eternal GOD in II. Chron. XV. 2. Hear ye me , Asa , and all Judah , and Benjamin : the Lord is with you while you are with Him. IT is a Remarkable Occasion which has brought these Words to be the Subject of our present Meditations ; but it was much more a Remarkable Occasion which these Words were first uttered upon . We find them in the Sacred Book of Chronicles , which Chronicles are not the Civil Records , in other parts of the Bible refer'd unto ; but an Inspired History of things that concerned the Line of Christ and the Church of God for five hundred more than Three Thousand years . It seems as an Epitome of the Whole , ( for so t is in Ierom's Language ) to be written as late as the Last of all the Books in the Old Testament ; and the Hebrew Bibles give it a place accordingly . The Greeks choose to entitle it , The Book of things ( else where ) passed by ; because , as Lyra notes , according to the Rule of our Saviour , It gathers Fragments that nothing may be lost ; and if there were nothing else but the Story which affords our Text unto us , to justifie that Appellation , it were enough : 't is a Story passed by in the Book of Kings ; but worthy to be had in everlasting Remembrance . The ready Pen of Ezra ( for him we conjecture to be the Scribe of the Holy Spirit here , notwithstanding those few Clauses which may be judged to be added by another hand after his Decease , I say the Pen of Ezra ) is here informing us , That the people of God had newly been invaded by a vast Army of Cushites ; but we are yet at a loss who these Cushites were ? Far more Scholars in the World , than there were Souldiers in that Army have hitherto been content with our Translation , which renders them Ethiopians here . But that learned French-man Bochart , by whose happy industry , more than any man's , the Treasures in the Bowels of the Scriptures have been delv'd into , has with irrefragable Demonstration prov'd , That not Ethiopians but Arabians are the Cushites mentioned in the Oracles of God. These Arabians , tho they have not been called Saracens ( as has been thought ) from their word Sarak , that signifies , to Steal ; yet for their Furacious Inclinations , they well deserved such an Etymology ; they were a wild sort of men , that liv●…d much upon the Rapin and Ruin of their Neighbours ; and particularly , a Million of them now designed Ierusalem for a prey . The blessed God gave His people a notable victory over these Invaders , and they were now returning from Gerar ( a place between thirty and forty miles off ) unto Ierusalem . The Holy Spirit of God excited and inclined a Prophet whose Name was Azariah , to entertain them with a faithful & solid Sermon hereupon ; and in my Text you have the Sum and Substance of it . We may observe , First , The Praeface of it ; and that is very awful and earnest : Hear ye me Asa , and all Judah , and Benjamin . As he was probably none of the greatest , so t is like he was none of the oldest men ; for it seems by the eighth verse , that his Father was yet alive , & present at this time . Yet being to speak in the Name of the great and eternal God , he expects , he demands the attention of the whole Army to him . Secondly , the Design of it ; and that is , to decclare both the Rise and Use of their late Prosperity . The Lord is with you , while you you are with Him ; or as the Vulgar Latin has it , Inasmuch as you have been with him . What follows , is but an Explication , and Amplification of this . He saw they were taken up with various Businesses and Contrivances ; they had their Enemies under Hatches , and their minds were full of Thoughts and Cares , What to do next ? But he calls them off to acknowledge the Presence of God , as the cause of their coming off so well in their late Action , and above all things to obtain & secure the presence of God , that they might come off as well , in in their future Enterprises . I am therefore to call for your Attention unto this Faithful Saying . DOCT. That The GOD of Heaven will be with a people while they are with Him. 'T is by the ensuing Propositions , that the Explication of this Truth shall be endeavoured . PROPOSITION . I. It is the Interest , and should be the Desire , of Every people to have the God of Heaven With them . But we are to enquire , What is implied in that presence of GOD , which we are to be solicitous about ? For Answer to this ; There is a Threefold Presence of God , mentioned in the Scripture of Truth . First , God is Naturally present with all Creatures . He is an Immense Being , and no Creature can be without him . The Apostle thus argued in the Court at Athens , in Act , 17. 27. God is not far from every one of us . No , He is near us all , He is with us all . And Paul could have had the Gentiles themselves confessing it ; for besides what their Seneca did own , One of their own Poets had said , Iovis omnia plena . It is the Speech of our God , in Ier. 23. 24. Do not I fill Heaven and Earth , saith the Lord ? Yea , That He do's . The Jews call God by the Name of Makom , or of Place , because all things are in Him ; this is His Name in the Book of Esther , if I mistake it not . Whether we may count it proper and physical to speak of an Imaginary , Infinite space , beyond the utmost Selvige of the world , replenished with our God alone ; yet we are sure that the Heaven of Heavens gives no limits unto His Being ; and the Ancients were not mistaken when they said , Deus Ipse Sibi , et Mundus et Locus et Omnia . We cannot so well say , That God is in the World , as we may say , The whole World is in God ; & we may say with the Psalmist , in Psal. 139. ●… . Whither shall I flee from thy presence ? Secondly , God is Gloriously present with the Inhabitants of the Third Heaven . The Heaven of Heavens hath in it most intimate and marvellous manifestations of God. It is the Place , of which we may say , as t is said of that State , in Rev. 21. 23. The glory of God doth lighten it . There the blessed ones have God with them , so that they Alwayes behold His face ; and they are satisfied with His likeness for ever . When we come to Heaven , then as in 1. Thes. 4. 17. We shall ever be with the Lord. So the Lord will be with us for ever . Heaven is the Throne of the Most High ; He is there as a Prince in his Throne ; the Great KING is in a manner very ineffable residing there . To be there , is called in 2. Cor. 5. 4. A being present with the Lord. Hence unto the Heaven , and not unto a Bible , are we directed to make our Corporal Applications in our Prayers , or our Oathes before the Lord. But Thirdly , God is Graciously present with His people , by being Favourable unto them . And this Gracious presence of God is that which a people ought to be concerned for . It lies in The Engagement of Divine Providence for the Welfare of such a people . God is with us when God is for us . To particularize , First , God is with a people by Directing of them . When Israel was to pass thro' the Wilderness , they had that encouragement , in Exod. 22. 15. The presence of God going with them . What was that ? Why , They had a cloudy siery Pillar miraculously Leading of them every step of the way ; There was a wonderful Pillar which was a Cloud by day , and a Fire by night ; the Lower part of which rested on the Tabernacle , while the Upper part was to be seen by the whole Congregation : the Motions of this being managed by the Ministry of Angels , now God was with them , and He led them forth by the right way . A people are often brought into a Wilderness of Difficulties and Emergencies : but if God be with them , He guides them to a good Issue of them all . The Presence of God appears in His Directing and Inclining of a people to such Actions , as may be for His Honour and their Safety , and such Methods , as may extricate them out of all Distresses ! When God is with a people , He shapes their Counsels for them , and he disposes them to the Things that should be done . He supplies them with Apprehensions beyond the Reach and Verge of their own Wisdome , and He layes before them Invitations , and Provocations , which as it were push them into the way wherein they should go . When the Jews were upon a Re-Assumption of the desireable things which the Babylonians had deprived 'em of , they took a Right Way to dissappoint all that were desirous to interrupt them in it . We find in Neh. 4. 13. That while those Exercises continued , they waited in a posture agreeable thereunto ; and when the danger was over , then they returned every one to his work . How came this to pass ? 'T was because GOD was with them . Secondly , God is with a People , by Protecting of them . 'T was the promise of God unto His people , in Isa. 43. 2. When thou passest thro' the Waters , I will be with thee , and thro' the Rivers , they shall not overflow thee . On which Text , blessed Bilney after his Condemnation so sweetly paraphrased , that his Friends caused the whole Sentence to be fairly written on their Tables . A people may be ready to be swallow'd up , by a stormy , gaping Ocean of Troubles , but if God be with them , they shall escape clear of all . The Presence of God is a Defence , a Refuge to the people that are partakers of it . It was said unto David in 2. Sam. 7. 9. I was with thee , and have cut off all thine enemies out of thy sight . When God is with a people , He distracts and confounds their enemies , and He troubles those who trouble them . A people who have God with them , are too strong for all the Malice and Power of their enemies ; no Adversary , no Desolation , shall make such a people miserable ; they are the Iacob , unto whom in Gen. 28. 15. Behold , I am with thee , and I will keep thee , saith the Lord. Thirdly , God is with a people by His Assisting and Succeeding of them . When Ioshua had a vast Undertaking in hand , it was said unto him in Cap. 1. 9. Be of good Courage , for the Lord thy God is with thee , whither soever thou goest . q. d. God will Assist thee , and succeed thee , in thy undertakings . The Presence of God will carry a people comfortably through all that they take in hand . If they have Canaanites to subdue ; if they have Enjoyments to obtain or preserve , the Presence of God will prosper them in doing all . It was said unto Solomon , in 1. Chron. 22. 11. My son , the Lord be with thee , and prosper thou , and build the house of the Lord thy God. Thus , if the Lord be with a people , they shall prosper in all their Affairs ; in every Expedition , they shall come off with Satisfaction ; and they shall not miscarry in any of their Applications . This is the Presence of the Lord. Proposition . II. The Presence of God with a people in His Outward Providence , has a diverse Foundation and Continuance from His Presence with His People , in the Covenant of Grace . As t is well observed by the great Owen , in a Discourse unto the Parliament , These two are to be carefully distinguished . We must not reflect on the Stability of the New-Covenant , for what Variety and Soveraignty we may see in providential Dispensations , toward this and that people in the world . This matter seems determined by David , in 2. Sam. 23. 5. Tho' my house be not so with God , yet He has made with me an Everlasting Covenant , ordered in all things and sure . David had promises for the prosperity of his House ; He had also the sure mercies of the Covenant made over to him in the promises of God. These promises had now a different Establishment ; The Sure mercies of the Covenant , were unto him more Absolute and Immutable ; but the prosperity of his House , we find under another Law , and subject unto a dreadful Alteration . To bring these things into the case before us . God has in the Covenant of Grace , promised , That He will be with His people . This we read in Heb. 13. 5. He hath said , I will never leave thee nor forsake thee . The Alsufficient God , who is HEE that answers our Necessities , Let them be what they will ; the Unchangeable God , who is HE still , whatever He was to the Saints of old ; this God hath said [ and how much better is this Autos Eireken than the best Ipse dixit in the world ! He hath said it , and this ] with multipli'd Negatives , in the Original , heaped one upon another , I will not , I will not leave thee , I will not , I will not , I will not forsake thee . Well , but God is not with a people in His outward Providence just after the manner therein observed . This Two-fold Presence of God ; First , It has a Diverse Foundation . When we look on the Covenant of Grace , there the Sins of one are expiated by the Sufferings of another ; and so , God comes to be with His people , for whom the Atonement is thus Procured . Thus t is said in 2. Cor. 5. 25. Christ was made sin [ or a Sin-offering ] for us , that we might become the Righteousness of God in Him. Now come to outward Providence , and there you see other measures taken . Here God is with a people , according to those Terms , in Ezek. 18. 20. The Soul that sinneth IT shall dye ; one shall not bear the Iniquity of nother . Again , It hath a Diverse Continuance . When we look on the Covenant of Grace , there God hath bound Himself to be with His people for ever ; yea , to see that they shall therefore for ever be with Him. He there saies as in Jer. 32. 40. I will not turn away from them to do them good , but I will put My fear in their hearts , that they shall not depart from Me. Now come to outward Providence , and there you see t is otherwise . God is with a people for a while ; and upon their misbehaviours and provocations , He changes the Tenour of His Dispensations to them . T is with them , as it was with that family , in 1. Sam. 2. 30. I said indeed , that thy house should walk before me forever ; But now the Lord saies , that be far from me . The sense of these things will prepare your Thoughts for one Conclusion more , which is , Proposition . III. A People must be with God , or God will not be with them . And here also , to prevent Mistakes , Let that one Text be alwaies carried in our Minds ; Neh. 9. 18. Being merciful , thou for sookest them not ; there is Mercy in the Whole of this matter . Let it be noted , That tho' this Condition seems to be imposed upon us ; yet it is Grace , pure Grace , rich Grace that helps us , when we are helped unto the performance of it . When a people have so been with God , as that He has been with them , they are to shout , Grace , Grace ! concerning all . It is also to be noted , that this Benefit dos not depend upon that Condition , as an Effect upon the real and proper Cause of it . When a people has been with God , this does not merit , and so procure that God should be with them ; but that is barely the Antecedent unto which , this is the Conse - Having praemsed this I must now affirm , God is with you , while you are with Him. We need only reflect on the People of Israel , for an Instance of it . That whole History , which almost fills the Bible , proclames nothing more than this ; it loudly declares , That while a people are with God , God will be with them ; but that He will be very Terrible in His providential Dispensations towards such a people as do forsake Him. But , What is it for a people to be With God ? In short , Our being With God , implies the Whole of our Obedience to Him. Our Duty to God must be attended , that we may have the Presence of God. The Whloe of this Duty is comprised in that Expressir●… of our being with the Lord. Particularly the Hebrew Particle [ Gnim ] in our Text , admits of three Significations ; it signifies , With , and For , & Like , [ which last Signific●…tion I make the more free withal , because a little Philology will acquaint us with many Exemples of it : for instance , When David saith in Psal. 120 , 5. I dwell in ( Gnim Hebr. ) the tents of Kedar ; a very great Interpreter translates it so , I dwell As the tents of Kedar . i. e. Like the inhabitants of the Stony Sun-burnt Arabia ; whom indeed I don't Remember David ever was among . ] Accordingly , a people have Three Things incumbent on them , if they would enjoy the Presence of God. First , A People should be with God , by Communion [ With ] Him. This t is to be With Him ; There are Certain meanes of Communion between God and us ; and these we must be continually approaching to Him in . We are With God , while we are at Prayer before Him ; hence in our Context here , it immediately follows , If you seek the Lord , He will be found of you . While we do seek Him , we are with Him. The Psalmist was a man much in prayer , and therefore he could say as in Psal. 73. 23. I am continually with thee . A people much in Prayer may say the same , We are continually with the Lord. A people that will pray upon all occasions , a people that will pray over all Businesses , a peothat will retire into the Mount for Prayer ( and Fasting too ) at every turn ; that people is with the Lord. And the whole Worship of God must be , diligently , graciously , faithfully frequented by a people that would be with Him. We are with God , when we are at His House . A people should support & esteem , and use all the Ordinances of God among them . The Church of God hath His very special Preseuce in it ; the Name of the Church is that in Ezek. 48. 35. Iehovah Shamm●…h , the Lord is there . We should all be there too , and there give those Encouragements which are due to the Institutions of God ; So shall we be with the Lord. Secondly , A people should be with God by Activity [ For ] Him. To be For God is to be with God. It was once the Summons given in Exod. 32. 26. Who is on the Lords lide ? And all the Sons of Levi gathered themselves ; they were with God in doing so . T is a Summons given to the world in every Generation , Who is on the Lords side ? They that obey the Summons are with the Lord. A people full of Contrivances for the Interest of God , are with Him. A people should set themselves to advance the Glory of God ; they should own His Truths , and His Wayes ; and endeavour to draw all about them into the Acknowledgement of the same . A people should propound the Glory of God as their cheef End and the main Scope of all that they do ; and they should think much of no Cost , no Pains , nor ( tho , as a Martyr once expressed himself , tho' every hair on their heads were a life ) should a Thousand Lives be dear unto them , in the promoting of it . Then are they with the Lord ; they are so , when God can say of them , as in Isa. 43. 10. Ye are my Witnesses , saith the Lord , and my servant . Thirdly ; A people should be With God , by Behaviour [ Like ] Him. To be Like God is to be with God. They that are with Him , do not walk contrary to Him. God and we should be One. A people should have the same Designs , the same Desires , which the Written Edicts of Heaven declare to be in the blessed God ; and not only so , but the same Vertues too . Is God Holy ? Thus a people should not bear with them that are evil . Is God Righteous ? Thus a people should abhor all Injustice and Oppression . Is God Merciful ? Thus a people should be disposed unto all fair acts of Pitty and Kindness . Then they will be with the Lord ; and , O that this people were so with Him ! This is the USE to be now made of what has been delivered . Let us all now , Be with God , that God may Be with us . I suppose , whatever else we differ in , we generally concur in that wish , 1. King. 8. 27. The Lord our God be with us , as He was with our Fathers , let Him not leave us nor forsake us . O that we might all as much concur in an endeavourous Resolution , to be with God , as our Fathers were with Him ; not to leave Him , nor forsake him . There is as much of New-England in this great Congregation as can well be reach'd by the voice of one Address ; t is indeed , the best part of New-England , that is , at least Represented in this Assembly . As the great Council at Ierusalem satt near the Temple , thus the whole Convention of the Massachusets , is here come into the House of God this day : Wherefore I take the boldness to say , Hear ye me Asa , and all Judah , and Benjamin . The Cheef Sinner and least Preacher among all your Sons , now takes a Liberty to mind you , That God will be with you while you are with Him. Now that we may be all of us inspired with a Zeal for this great thing this Day , Let us Consider , First , How Desirable , How Necessary a Thing it is , that we should have God with us . Truly , This is the Unum Necessarium of New-England ! Nothing is more Desireable , for us , than the Presence of our God. The Jews have a Fable of their Manna , That whatever any man had a mind to tast , he presently found in the Manna a Savour & a Relish of it . It is very true of this Blessed Presence ; all manner of Blessings are enwrapped in it . There is a multitude of Blessings which we are desireous of ; but they are all contained in this comprehensive thing : It will give every honest man , all that he wants . This will extricate us out of all our Labyrinths ; This will set all things to rights among us ; This will wonderfully carry on all the Salvations which have been begun for us , by the God of our Salvations . If Christ , if God be aboard , our little Vessel will not sink in the gaping , roaring , formidable Waves now tossing of it . Well did the Apostle say , in Rom. 8. 31. If God be for us , who can be against us ? Thus , If God be with us , we have All for us . One GOD will weigh down more than ten Worlds . If we have the Presence of that God , Who made and moves the Universe by a Word ; if we have the Presence of that God , Who can Command and Create our Deliverances , O most Happy We ! We may then join in such Triumphant Acclamations as that in Psal. 118. 6. The Lord is on my side , I will not fear ; what can man do unto me ? We may then defie , even the Gates of Hell it self , for , Cur metuat hominem homo in sinu Dei positus ? and tho' abroad at this day , The earth is removing , and the Waters roar , and are troubled , and the mountains are shaking , splitting , tumbling , with the swelling thereof ; Tho' the great and the terrible God be at this Day , coming out of His place , to make all Europe a stage of blood and fire , and make the Nations everywhere drink deep of the Cup that shall make them giddy with all manner of Confusion & Astonishment ; Yet WE shall be helped right early , for God is in the midst of us . Add to this ; Nothing is more Necessary for us , than the Presence of God. We are undone , thrice , and four times Undone , if we have it not . Methinks I hear the Almighty GOD with a voice more awful than that of the loudest Thunder , saying over us , as in Hos. 9. 12. Wo to them when I depart from them . And Wo to us indeed ; we are in a most woful estate , if it come to that ! How can we endure the mention of it , without our most importunate Deprecations , O our God , leave us not ! We can have a prospect of nothing but horrible Disorders , Agonies and Vexations , if we lose the Presence of our Lord : We ly open to no less than a fearful Dissipation , and more than all our late Oppressors would rejoice to see brought upon us . We have lately been complaining of Burdens , that were grievous to us ; but I may warn you of our danger to feel one Burden more , which will infinitely exceed them all ; t is that in Jer. 23. 33. What Burden ? I will even forsake you , saith the Lord. Behold a Burden that will sink us into a bottomless Abiss of Calamities ! The Presence of GOD , This is no less than the very Soul of New-England ; We are dead and gone , if that withdraw . When Israel was nimbly enough possessing themselves of the promised Land , which God had given them such a CHARTER for , they perished in the Attempt ; for in Deut , 1. 42. The Lord said , go not up , for I am not among you . Alas , if we don 't in the first place look to this , That God be among us , we cannot avoid all manner of Dissappointments , Desolations . Let us Consider , Secondly : What uncomfortable Symptomes we have had of God's not being with us . It seems as if God had fulfilled that sad Word on this poor Land , in Deut. 31. 17. I will forsake them , and many evils shall befal them , so that they will say in that day , Are not these evils come upon us , because God is not among us ? There is a vast number of Calamities , which have given us lamentable cause to fear , That God has forsaken us . Why have we suffered such a Blast , both on our Trade , and on our Corn , that the Husband-man complaines , I Iooked for much , and lo , it came to little ! and the Mariner complains , I went out full , & came home empty ! T is Because our God is not among us . Why have we had Fire after Fire , laying our Treasures in Ashes ? What means the heat of this Anger , that Boston , the most noble , and vital Bowel of the Territory , hath with a twice repeted Conflagration suffered such a Loss of that which in the Body politic answers to Blood in the Body natural ? T is Because our God is not among us . Why have we had War after War , made upon us by a Foolish Nation ? Why have the worst of the Heathen had renewed advantages to disturb our Peace ? And why have so many of our Brethren and Neighbours been made a prey to the most Savage Murderers in the world ? It is Because our God is not among us . Give me leave to say , as in Judg. 6. 12. If the Lord be with us , why then is all this befallen us ? But we may find Humiliation enough to convince us of this deplorable thing , from what we have endured upon the Loss of our Government . She of old said unto our Lord Jesus , in I-h. 11. 21. Lord , if thou hadst been here , my brother had not dyed . So , If the Lord had been here , t is possible we had not Died. If the Lord had been with us , would he have made our Wall so feeble , that ( as they said of Ierusalem ) the going up of a poor Fox upon it , should break it down ? If the Lord had been with us , had all the wild Creatures that passed by this Vineyard , found such Opportunities to be plucking at it ? No , Our God would have kept us , as A vineyard of red Wine ; and lest any should have hurt us , He , ( the Lord ) would have kept it , night and day . If the Lord had been with us , had you ever thought you had seen cause to Declare , as you have lately & justly done , That a Company of abject strangers had made a meer Booty of us ? Had we ever felt the sore grievances of an illegal & arbitrary Government ? No ; The God of Heaven was not with that oppress'd people , to whom He said in Isa. 1. 7. Your Countrey is desolate ; your land , Strangers devour it . What shall I say ? It was an Appeal made in Ioel , 1. 2. Hear this , ye old men , ; hath this been in your dayes ? Even so , I may say to the old men within the hearing of it ; My Fathers , You Remember how we were , when God was with us ; pray , was it so in your dayes , as it has been in ours ? Were you visited with Plague after Plague , in a long Series of heavy Judgements , as We your poor Children are ? Surely , They will tell us ; God is not with us , as He was with them . In all these matters , our Case may at least have some Correspondence with that in Luc. 23. 28. He made as though He would havegone ; but they constrained Him , saying , Abide with us ! Let us Consider Thirdly ; If we are not With God , we shall be guilty of an Apostasie , and that under very shameful , very direful Aggravations too . We shall be Apostates , and O let us not be so , lest our God say , My soul can have no pleasure in them . But if we are so , we shall be of all Apostates the most inexcusable Let us Consider , what Fathers we have had ; they were with God. I may say of 'em as in hos . 9. 8. They were with my God : & they are gone to be so forever . What an unaccountable thing will it be for us , to have that Character , which we have been so much cautioned against , There arose another generation which knew not the Lord ? What ? Shall the Grandchildren of Moses turn Idolaters ? and shall the Children of Samuel become the Children of Belial ? Shall we forget the Hope of our Fathers , or forsake our Fathers Friend ? The very Graves of those blessed men , every Post , every Stone upon their Graves , is a Witness against us , if we do . With dismal Accents , Methinks , their very Ghosts , will groan unto us , Alas , Is our posterity come to this ! Nay , Abraham would be Ignorant of us , and Israel would not acknowledge us , if we should be so degenerate as to lose the Presence of the Lord. Let us also consider , what Warnings we have had . It may be said unto us , as in Jer. 25. 4. The Lord hath sent unto you all His Servants the prophets . This Countrey has been blessed with a most faithful Ministry , by which , I suppose , every Assembly in this Territory , has been called upon , to Be with God , and to keep with Him. Especially the Sermons which our ELECTIONS have put the Embassadours of God upon Preaching and Printing of ; these have been so many loud Warnings unto us , That we leave Him not . In them we have been faithfully warned , That our true Interest is Not to Lye unto God. We have been Warned , That the latter end of our Misbehaviours will be Destruction from the Lord. We have been Warned , That We must Repent and do our first Works , or have the Candlestick of the Lord Iesus removed from us . In a word , We have been warned from Heaven , That If we forsake our God , He will cast us off for ever . O miserable We , if we do it after all . These Considerations , will not have their due Force , unless they expire in a Threefold Request , which I must now lay before you ; and I may justly assert concerning the Things contained therein , They are not Vain Things , they are Our Life . Wherefore , Hear ye me , Asa , and all Judah , & Benjamin ; Hear ye these things , all ye people of the Massachusetts ! First , Let us Return to the Lord. We must Come to Him , if we would Be with Him. We have marvellously backsliden from our God , but He calls after us , Return ye backsliding Children , and I will heal your Backslidings . O that we may all as one man Reply what is in Jer. 3. 22. Behold , we come unto thee , for thou art the Lord our God! If we ask that Question , in Mal. 2. 7. Wherein shall we return ? Methinks , t' were an harder Quaestion , Wherin should we not ? But , Behold , We have had a great voice out of the Temple in answer thereunto . We have had the Elders and Messengers of our Churches , conven d in a SYNOD , solemnly informing of us , Wherein we shall Return . God forbid the Advice of that Synod , should only serve to Convict us and Condemn us , in the Day when He shall take vengeance on us for our Contemning of it . That were dreadful indeed ! But in Compliance with it , Let every man seriously now enquire of himself , What have I done ? Mark what I say , That man who does not suspect himself , of having a share in the Sins which have driven away from us the Presence of our God ; That man , I may safely affirm it , is one of the principal Troublers of this Israel ; I do without any Scruple say it , Thou art the man. Let us all then Examine our selves , and set upon the Reforming of our own Hearts and Lives , and the Renewing of our Covenants with the Lord. Indeed , both the Objects in which , and the Authors from whom we have endured our Calamities , those are enough to indigitate what Sins they are that have exposed us thereunto . Let me in two or three instances use a plain dealing with you , agreeable to my station here this day . What have been the Objects in which we have been afflicted ? Our Fruits have been blasted ; & were they not abused in the excesses of Sensuality ? Our Lands have been threat'ned ; and were not They the Idols , for the sake of which we have offended GOD , and almost Renounced all that was Holy , and Iust and Good ? The most happy and easy Government in the world , was changed with us , into what has by the most impartial men been confessed to have become Intolerable ; Why , Did not men despise the Best of Governments , and procure other things to be set over them , because they endeavoured to make Loggs of what they before enjoyed ? To pass on , Were we not in the late unreasonable Extortions of the Law , invited to consider , Whether our needless Multiplications of Litigious Contentious Law-Suits , formerly amongst us , were not a Scandal thus chastised ? Were we not in the late unsufferable Injuries , Abuses , and Exactions of them , that under the pretence of the Excise carried on very outragious Villanies , put upon Considering , Whether the Multitude or Quality of Drinking-Houses , in the midst of us , had not once been a Stumbling-block of our Iniquity ! Again , What have been the Authors from whom we have been afflicted ? Our Molestations have risen very much from Indian Hands . And Alas , have we not very much Injured the Indians ? I do not mean , by taking from them Their Land ; For it was Hardly possible they should be more fairly dealt withal than they have been in that particular ; but by Teaching of them , Our Vice. We that should have learn'd them to Pray , have learn'd them to Sin. Endeavors for their Conversion have by many people been blown upon ; but there have been wicked English , who have taught them to drink , yea , and to curse , and swear ; things which they knew not the meaning of , till they came to School unto such White Pagans as some that wear the Christian - Livery among our selves . And have not we also Followed the Indians ? The Indians are Infamous , especially for Three Scandalous Qualities : They are Lazy Drones , and love Idleness Exceedingly ! They are also most impudent Lyars , and will invent Reports and Stories at a strange and monstrous rate ; and they are out of measure Indulgent unto their Children , there is no Family-Government among them . But , O how much do our people Indianize in every one of those Abominable things ! We must repent of these our miscarriages , or else our God will take up that Resolution concerning us , I will even for sake them , saith the Lord. Secondly , Let not Sin be With us , and God will be so . T is the purpose of our God , in Josh. 7. 12. I will not be with you except ye destroy the Accursed Thing , from among you , Let us then Destroy that Accursed thing . Especially , Let us take heed of the Sins , which at this Time , we have a peculiar Disposition to . It was complain'd in Hos. 7. 1. When I would have healed Israel , the iniquity of Ephraim was discovered . It has bin thus , but God will not be With us , if it still be thus among our selves . Our good God , the Lord our Healer , is now Healing of us : O let us not now be impatient patients , lest that our blessed Physitian deal hardly and roughly with us . Impatiens aegrotus crudelem facit Medicum . Let us now no more discover Revengefulness against them that have deserved Ill of us . Let the Law , and not the Sword measure out their due unto them . No more discover an Unthankfulness unto them that have deserved Well of us . Requite them not with Censure and Hatred for their unwearied pains to preserve our Peace . No more discover a Contempt of the Ministers , who set themselves faithfully to Declare the Whole Counsil of God , and to Lift up their voice like a Trumpet in shewing us our sins . They are all agreed ( I hope ) as one man to live and dye studying of your Well-fare ; but if they are unjustly ill-treated with you , the great God , whose Messengers they are , will take notice of it , and say , Ye have despised Me ! And O let us no more Discover such a Spirit of Lying as we have made our selves worthy to be reproved for . We find mention of an Evil Spirit , that said in 1. King. 22. 22. I will go forth , and I will be a lying spririt in the mo●…th of all the prophets . Doubtthe same Devil has been saing for a License to go forth and be a Lying Spirit in the month of near all the people here : I would to God , this Devil were in a Shorter Chain ! I beseech you Let not this Land have that Character , A Countrey full of Lies . But of all our Errors , There is none of such dangerous and threatning Consequence as the 〈◊〉 which we are too prone to break forth into . We are too much a Con●…entio●…s , and that will soon render us a Wretched and a Ruin'd people . A Divided and Quarrelsome People , do even say to the Almighty , Depart from us ; for He is the God of Peace . But O , What is our meaning then , to make a fall submission & entire resignnation of our sel●…es to the Tyranny of our own Passions , as we have too much done , wh●…le we have been debating about the Measures of another Submission and Resignation in our various Revolutions ! I have read of a people with whom it was a Law , That in a Fray , where Swords were drawn , If a Child did but cry PEACE , they must End the Quarrel , or else he dyed that strook the first blow after PEACE was named . He that Considers the Feavourish Paroxysms which this Land is now raging in , through meer Misunderstandings about the Means leading to the End wherein we are generally agreed , and how ready we are to treat one another with siery Animosities , had need cry , Peace , Peace ! with a very speedy importunity . For my own part , I confess my self but a Child , and among the meanest , the smallest of your Children too ; but yet I am old enough to cry Peace ! and in the Name of God I do it . Peace ! my dear Countrey-men ; Let there be Peace in all our Studies , Peace in all our Actions , and Peace notwithstanding all our Differences . We cannot avoid having our Different Sentiments ; but Peace ! I say ; O let not our Dissents put us upon Hatred and Outrage , and every evil work . It has not a little surprised mee to read in a Greek Author , who wrote Fifteen hundred years ago ; that in the times long praeceding his , there was a Tradition among them , that Europe , and Asia , and Africa , were Islands , encompassed by the Ocean , without and beyond which was another as big as They : in which other World , were mighty and long-liv'd people , inhabiting of great Cities ; the two greatest whereof were called , one of them , The Fighting City ; the other of them , The Godly City . Behold very Ancient Footsteps of the knowledge which the old World had of our America , some Thousands of years ago . But I pray , which of them American Cities , must New-England become Incorporate into ? Truly , If we are a Fighting , or a Disagreeing People , we shall not be a Pious one . We have hitherto , professed our selves , A Countrey of Puritans ; I beseech you then let us have the wisdom to be first pure , then peaceable . Every man should count himselfe liable to follies , & mistakes , & Misprisions not a few . Are you so , or are you not ? If you are not , what do you here in this Lower World , where you can find no more of your own Attainments ? If you are so , then be patient and peaceable towards those who see not with your eyes ! Let us all condescend one unto another ; and let no man be in a foaming Rage , if every Sheaf do not bow to hi●… . There is one ingenious way to unite this people , if it were so heeded as it ought to be . I remember , an inquisitive person of old , that he might know which was the Best Sect among all the Philosophers , he asked one and another , and every one still preferr'd the Sect which he was of himself : But he then asked them , successively , Which do you reckon the next best ? and they all agreed , that next to their own , Plato's was the Best : upon which , he chose That , as indeed the Best of all . Thus , We all have our several Schemes of things , and every man counts his own to be the Best ; but I would say to every man , Suppose your Scheme laid aside , What would you count the Next Best ? Doubtless we should be of One mind as to That : And if we could act by the common measures of Christianity , we should foon be united in it . O that we could receive the Word of the Lord Jesus , in 2. Cor. 13. 11. Brethren , live in peace , and the the God of Love and Peace shall be with you . Thirdly . Let every man do his Part , and his Best in this Matter , That God may be with us . Behold , a work provided for all sorts of men . Pardon me , that I first offer it unto You , that are or may be our Superiours . It was said in Hos. 11. 12. Iudah ruleth with God. When Rulers are with God , O happy Government ! Unto YOU , much Honoured , I would humbly address this Petition , That Your first work may be to think on some considerable Expedient , by which the Presence of God may be secured unto us . A little Consultation may soon produce , what all New-England may bless you for . Yea , t is very much in your Power to do what may have a Tendency to perpetuate the Presence of God unto the succeeding Generations . I cannot for bear uttering the Wish of the great Chytr●…us in this Honourable Audience , Urinam potentes rerum Domini majorem Ecclesiae et Scholarum curam susciperent ! May a godly and a learned Ministry be every where encouraged : and no Plantations allowed to live without a good Minister in them . May the Colledge be maintained , and that River the wholsome streams whereof have made glad the City of God , and blest us with a priviledge above the other Out-goings of our Nation , be kept Running , with Issues beyond those from the Seminaries of Canada or Mexico ; may Schools be countenanced , and all good wayes to nourish them and support them in every Town , be put in Execution ; you shall then probably leave the Presence of God , as a blessed Legacy with such as may come after you . I know not whether we do , or can at this Day , labour under an iller Symtom , than the too general Want of Education in the Rising Generation ; which , if not prevented , will gradually , but speedily , dispose us , to that sort of Criolian Degeneracy , observed to deprave the Children of the most noble and worthy Europaeans , when transplanted into America . The Youth of this Countrey , are very sharp , and early ripe in their Capacities , above most in the world ; and were the Benefits of a Religious and Ingenuous Education bestowed upon them , they would soon prove an Admirable People ; and as we know that England afforded the first Discoverers of America in these latter Ages , whatever the Spaniards may pretend unto the Contrary ; for it may be proved that both Britains and Saxons , did inhabit here , at least Three or Four hundred years before Columbus was born into the world , which the Annals themselves of those times do plainly enough Declare ; So our little New-England may soon produce them that shall be Commanders of the greatest Glories that America can pretend unto . But if our Youth be permitted to run wild in our Woods , we shall soon be Forsaken by that God , Whom our Fathers followed hither , when it was a land not sown ; and Christianity , which like the Sun , hath moved still Westward , unto these Goings down of the Sun , will Return to the old World again , leaving here , not a New-Ierusalem , as Doctor ●…wiss hoped , but a Gog and Magog , as Master Mede feared ; for the last of the Latter dayes . Now may the God of Heaven , bless the Wisdome and Goodness of Your Endeavours , for the continuance of His Presence , with those that may rise up in your stead , when you shall be gone to be forever with the Lord. Allow me to say , unto the Fathers of this Countrey , what was said unto the Iudges of old , Deal courageously , and the Lord shall be with the good . And as for Us , that are and shall be Inferiors , Let us also do what we can , That our God may be still among us . We ought all of us humbly to lay before our worthy Rulers that Encouragement in Ezr. 10 4. Arise , for this matter belongs to thee , we also will be with thee , be of good courage & do it . Let there be a publick Spirit in us all , for the good of the whole ; the Rarity & Mortality whereof among us , New-England bewails among the greatest of its Calamities . Especially , Let us Pray hard , That God would not leave the Land. It was a Publique Spirit which was in that Famous Prince of Orange , who was the first Captain General of the United Provinces an hundred years ago ; and the Ancestor of that Illustrious Person , whose glorious Design and Service , we have lately with so much Unanimity Declared for ; that when he was basely murthered by the Pistol of a papist , His dying and only words were , O my God , take pitty of my soul , and of this poor people . When he had but one breath to draw in the world His poor people had half of it ! O Let this poor People have no less than Half our Cares , half our Prayers . Let no man say , I am a sorry Creature , of what account can my prayers be ? For You that can do little else but pray , can yet be the instruments of saving this poor people , by the Presence of the Lord. We find in Amos. 7. 2. That a poor Herdsman and Huckster , kept the great God from Leaving of the Land. A poor Husbandman , yea a poor Woman , by lively prayers , may do incredibly much towards the Keeping of our God yet among us . And if God be With us , then His Rod , and Staffe , His mighty Crook , which horribly breaks the bones of all that it falls upon , will crush and wound all that shall go to make this Wilderness , A valley of the shadow of Death unto us ; and beat away all that may essay to do us any Harm . So shall we be Led and Fed among the Sheep of our GOD ; He will Restore us , and His Goodness and Mercy shall follow us all our Dayes . MANTISSA . THus have the Words of God been Calling upon us , to beware of Loosing His gracious Presence . Now the Presence of God , will either go or stay with His Gospel ; and the Principal Danger of New-England lies in its giving an ill Entertainment unto that glorious Gospel of our Lord Jesus . Let us then see wether the Works of God , have not also been calling upon us to take heed of that Epidemical Evil ; and let what has befallen some of our Neighbours , in our dayes be produced as a Warning unto us to avoid any Contempt of that Gospel , which others have smarted for the Slighting of . I would fill the Remaining pages of this sheet with a Discourse fetch 't from a Reserved Collection of MEMORABLE PROVIDENCES , not improper to be produced on this Occasion . MATTH . X. 14. 15. Whosoever shall not receive you , nor hear your Words , It shall be more tolerable for Sodom and Gomorrah in the day of Iudgement , than for that City . To Despise and Reject the Glorious Gospel of Jesus Christ , is an Evil , than which none is more evil ; and yet nothing is more ordinary than this extraordinarily sinful Sin ; which Unbeleef may be accounted , as Tertullian of old esteem'd Idolatry , the Praecipuum ●…rimen Humani generis , the grand Crime of Mankind . Low thoughts about the Person , and the Office , and the Beauty of the Lord Jesus ; contemt●…uous Apprehensions of His Truths and His wayes , and His Ordinances ; these are the Things which bring the most Signal slery Wrath of God upon the Children of unperswadeableness . The peculiar Controversy of God with man , in the managing of which the most High God inflicts upon particular persons , at once a Blasting on their Estates , and a Blindness on their Spirits here , as the Prologue to the Hottest Vengeance of Eternal sire in the dismal vaults of Hell below , is not so much on the score of all their other Profanity & Iniquity , as this one thing , They sleight the Redeemer of their souls . And this is that thing , by which whole Nations & Peoples bring swift Destruction upon themselves ; that thing for which all the Seals , all the Trumpets , all the Vials in the Apocalypse , have brought in the direful plagues of the Almighty upon the Pagan and the Papal , after the Ruine of the Iewish World. They have maintained a vile Praejudice against the Saving and the Ruling Hands of a Gracious Mediator . O that , besides the other innumerable Rebukes of Heaven upon mankind for this Madness in their hearts , the following Instances of Divine Displeasure may awaken us to Take heed of an evil heart of Unbelief . Exemple I. ¶ AMong all the Nations of wild Salvages by which the vast Territory of New-England was inhabited , scarce any was more potent or populous than that of the Narragansetts . Unto those miserable Heathen was the Gospel , and a Gospel without charges too , offered by some English preachers of it , but they peremptorily with much affront & contempt refused the Glad tidings of Salvation by Iesus Christ , praeferring their own devillish Rites & gods before the New Thing tendered unto them . An holy man , then famous throughout our Churches , hereupon let sall a speech to this purpose , I speak altogether without the Spirit of God , if this nation be not speedily & remarkably destroyed . And so it happened . This Nation , much against the advice of the more aged men among them , engaged in the late bloody armed Conspiracy with the other Indians in the Countrey to cut off the English : in prosecution of which , after they had done many Acts of Hostility , the English Army took the just provocation in the depth of Winter to assault the strong Fort & Swamp in which was their General Rendezvouz . The Number of our Forces was much inferiour unto theirs , but with a wonderful Valour , & memorable Success , on our part , the Day was carried against the tawny Infidels . Their City was laid in Ashes , two and twenty of their Cheef Captains were kill'd , with we know not how many Hundreds or Thousands of the common Indians ; after which , mortal Sickness & horrid Famin pursued the Remainders of them ; so that there are scarce any of them that we know of , to be now seen upon the face of the Earth . Exemple . II. ¶ The Ringleader of the last Warr which the Indians asslicted the English in this Land withal , was Philip the Prince of the Wompanoags . That gracious and laborious Apostle of the Indians , the Reverend Iohn Eliot , made a Tender of the Gospel to this Monster , who after the Indian mode of joining signs with words , pulling off a Button on the good man's Coat , told him , He did not value what he said so much as that : and he moreover hindred his subjects from embracing the Christian Religion through a fear which he expressed , That it might obstruct something of their Civil absolute unlimited Obedience to him . After his Invasion of the English with some unhappy Success , the Hand of God so fell upon him , as that after many Calamities , one of his own Vassals upon a disgust at him , for killing an Indian who had propounded an Expedient of Peace with the English , ran away from him , informing our Forces where he was ; and they came upon him in the Thicket , just as he was telling his Counsellours of his Dream the night before , that the English had taken him , and while he endeavoured an Escape an Indian shott him thro' the heart , whereof he dyed immediately , nor are any considerable part of his people now to seen any wher out of their own place . Exem . III. Some time since there were Sundry well disposed persons in Virginia , upon whose affectionate Letters , full of desires , that they might enjoy the meanes of eternal Salvation , diverse worthy Ministers were sent from hence unto them , Mr. Thomson , Mr. Knowles , & Mr. Iames ; who after a passage so tedious & dangerous as made them almost suspect their Call , at length arrived there , where God gave them a blessed Success of their labours , with a loving & a liberal Entertainment in the Countrey : Yet it was not long before the Rulers of the Plantation drove them away by an Order , That all such as would not Conform to certain things , which the consciences of these Gentlewere known to scruple , should leave the Countrey by such a day . Before that black day came , the Indians , who for some hundreds of Miles had entred into a Confoederacy to cut off all strangers , made a dreadful massacre of the English , & 300 at least were suddenly kill'd by the natives there : A grievous Mortality by Sickness did also accompany the said Massacre , so that many removed from thence , & many of the Rest glorified & magnified the Iustice of God , thus avenging the Quarrel of His Refused Gospel . Finis . 
A30577	----	The glorious name of God, The Lord of Hosts opened in two sermons, at Michaels Cornhill, London, vindicating the Commission from this Lord of Hosts, to subjects, in some case, to take up arms : with a post-script, briefly answering a late treatise by Henry Ferne, D.D. / by Jer. Burroughes. Burroughs, Jeremiah, 1599-1646. 1643 Approx. 319 KB of XML-encoded text transcribed from 77 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A30577 Wing B6074 ESTC R4315 12924723 ocm 12924723 95477 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30577) Transcribed from: (Early English Books Online ; image set 95477) Images scanned from microfilm: (Early English books, 1641-1700 ; 732:12) The glorious name of God, The Lord of Hosts opened in two sermons, at Michaels Cornhill, London, vindicating the Commission from this Lord of Hosts, to subjects, in some case, to take up arms : with a post-script, briefly answering a late treatise by Henry Ferne, D.D. / by Jer. Burroughes. Burroughs, Jeremiah, 1599-1646. [8], 128, 14 p. Printed for R. Dawlman, London : 1643. Errors in paging. Marginal notes. Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ferne, H. -- (Henry), 1602-1662. -- Resolving of conscience. God -- Early works to 1800. 2006-05 TCP Assigned for keying and markup 2006-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Ali Jakobson Sampled and proofread 2007-06 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The glorious Name of God , The Lord of Hosts . Opened in two SERMONS , At MICHAELS Cornhill , LONDON . Vindicating the Commission from this Lord of Hosts , to Subjects , in some case , to take up Arms. WITH A POST-SCRIPT , Briefly Answering A LATE TREATISE BY HENRY FERNE , D. D. BY JER . BURROUGHES . PSAL. 48. 8. As we have heard , so have we seen , in the City of the Lord of Hosts . LONDON , Printed for R. Dawlman . 1643. To his Excellencie , ROBERT , Earle of Essex , Viscount Hereford , Baron Ferrars of Chartley , Lord Bourchier and Lovaine , one of His Majesties most Honourable Privie Counsel , and General of the Army raised by the Parliament in defence of the true Protestant Religion , His Majesties Person , the Laws and Liberties of the Kingdom , and the priviledges of Parliament . THere is no man this day upon the face of the earth whom it more concernes to have this name of God The Lord of Hosts presented to him in the due lustre & glory of it , then your Excellencie , whom the Lord hath not onely honoured to stand up even in the fore front to maintain his cause , and the cause of his people , but he hath even put upon you this his owne name , he hath made you the Lord of his Hosts . It is that which every Souldier may justly glory in , that God himselfe seems to affect the glory of Arms , when he causeth himselfe to be as it were sir-named THE LORD OF HOSTS . The beams of this glorious name puts some lustre upon the meanest in an Army ; What a lustre then doth it put upon your Excellencie , who stand so neare it ? Happy the time that ever you were borne to be made use of by God and his people in so noble and honourable a service as this . We reade ZECH. 3. 3. of Joshua , that great instrument of Reformation , in the returne of JUDAH from her Captivity , that he stood in filthy garments , but the Angel spake to those who stood before him , saying , Take away the filthy garments from him : and unto him he said , Behold , I have caused thine iniquity to passe from thee , and I wil cloathe thee with change of rayment . Those who stand up most eminent and forward in the cause of God and his people , shal ever have some who wil seek to stain their glory by slanders and reproachfull names , to put them into vile garments : what viler garment can there be then the garment of Treason and Rebellion ? But the Angel stands by to take off these vile garments , and to clense his servants even from this nominall iniquity : he will put change of rayment upon them , he will one day make it appeare that there were none so faithfull to God , their King and Countrey , as they : The Lord that hath chosen Jerusalem , saith the Text , ver . 2. wil rebuke them who thus stand up against his servants . The Lord who hath set his heart to bring mercie to Jerusalem , to his Church , will certainly rebuke such as stand to resist the great instruments thereof . Wherefore that which the Angel of the Lord protested to JOSHUA , v. 6. I may in the name of the Lord with a little change protest unto your Excellencie , Thus saith the Lord of Hosts , if you will walke in my wayes , and if you will keepe my charge , then you shall have an eminencie in my house , and I will give you places among these that stand by . That is , among the blessed Angels in the heavens . If a cup of cold water shall not go without a reward , surely then the venturing estate , liberty , limbes , honour , bloud , life for the cause of Christ , shall not goe without its reward . Wherefore most noble Lord of our Hosts , yea of the Hosts of God , Goe on with true Heroicke magnanimity , and prosper , in the name of this glorious Lord of hosts . The prayers of the Churches are for you , the blessings of the Saints are upon you . I beleeve never any Generall upon the earth hath been mentioned more in heaven then your Excellencie hath been , and yet is in this cause . That which is storyed of the Crosse appearing to CONSTANTINE , with these words , HOC VINCES , I may with far more confidence apply to this name of God , The Lord of hosts . This I present unto your Excellence , with this Motto , Hoc vinces : The name is in it selfe a box of sweet ointment , give me leave to open it before your Excellencie , that it may be fragrant indeed , and adde quickning and strength . To that true noble heroick spirit fit for great actions , that God hath honoured you withall , I here humbly present it opened and poured forth . The blessing of it be upon you , and those great things undertaken by you , which is and shal be the prayer of Your Excellencies in all humble service and duty , Jer. Burroughes . To the Reader . THe necessity of the time put me to preach upon this subject , the City being in great feare of a great Army comming against it in the name of the King , and the necessity of the subject for this time made me not unwilling to yeeld to the making my meditations upon this subject , yet more publike . Something I have enlarged , especially in the argument of justifying the present taking up armes so much cryed down , as if it were against the King , to be by commission from the Lord of Hosts , which is discussed page 27. and so on : the satisfation of the consciences of men in this thing is of so great consequence in this time , that every man is bound to afford what help hereunto he is able . I should have had guilt lye grating upon mine own conscience if I had stifled what I might afford to the helping towards the satisfaction of others ; although therefore I am not ignorant , but sensible enough that it is an argument wherein a man runs hazard enough ; yet whatsoever I suffer in it , may I be usefull , I have enough . This I can say , if I ever did , or am like to publish any thing in the uprightnes of my heart , aiming at the glory of God , and thy good , I blesse God I have comfort in this ; and in this ( whatsoever the issue be ) I shal rejoyce . Certainly things had never come to that passe they are at , if mens consciences had bin rightly informed in the liberties God hath given them . The infusing contrary principles , and making men beleeve that the subject must and would suffer any thing rather then rise up to maintaine his own right hath beene the cause of the bold adventures of many amongst us . What I have said is breife , comming to you as a Sermon , it could not admit of larger discourse , but if there be need it would not be very difficult to enlarge these things in another way . Read for thy profit , and I have my end . Yours to serve for Christ , Jer : Burroughes . IT is ordered this first day of December , 1642. by the Committee of the House of Commons in Parliament , concerning Printing , That this Book entituled [ The glorious Name of God , The Lord of Hosts ] be printed by Robert Dawlman , appointed thereunto by M. Ieremy Burroughes , the Author thereof . John White . The glorious Name of God , The Lord of Hosts . ESAY 47. 4. The Lord of Hosts is his Name . IN this Chapter wee have Gods mercie to his Church , threatning the destruction of Babylon . When Babylon is used as Gods rod , it is then cast into the fire . If Israel when God was about to deliver from Babylonish Captivity should aske the Question that Moses thought would be asked upon his sending to be their Deliverer from the Egyptian bondage , What is his Name ? Exod. 13. 3. The Prophet answers here , The Lord of Hosts is his Name . There , his Name was I am ; Here it is , The Lord of Hosts . And if they should say , But how can this deliverance be here ? Can Babylon bee destroyed ? Babylon is strong , who shall bring downe her power ? Yes , there is one can doe it , The Lord our Redeemer , The Lord of Hosts is his Name . Here then we have this glorious title of the Lord , for the comfort of his people in their distresse , and the terrour of their enemies in their pride , The Lord of Hosts , The Lord of Armies . The English word Hosts is from the Latine Hostis , because an Army is either for defence , or offence against enemies . The Redeemer of Gods people is the Lord of Hosts . The work then I have to do in this Sermon , is to teach you how to sanctifie the Name of the Lord in this his glorious title , The Lord of Hosts . It is the duty of the Saints to observe what the way of God is in the times of their generation ; To see what name of God is most conspicuous in his administration , & accordingly to sanctifie that Name of his . We may say of this Name of God , The Lord of Hosts , as God himselfe sayes of his Name Jehovah , Exod. 6. 3. By my Name Jehovah was I not known to them : So by this name , The Lord of Hosts , God hath scarce been known to us here in England ; but now he appears to us by this name in a glorious way : And we shall not know how to sanctifie it , except wee search into it , to see how much of Gods glory there is in it , which we shall find much more then at first view seems to be , then most of us have ever thought ; All Gods titles are full of excellencie . The excellencie of this I shall open unto you , that this Name of God may not be taken in vain by you , but be sanctified as it is worthy . It is a title that God hath heretofore delighted much , yea gloryed much in ; we find it not lesse then two hundred times in the Old Testament , and most frequently in the Prophecie of Zechariah , Chap. 1. ver . 3. we have it three times in one verse , and in one short Chapter , Zech. 8. we have it there eighteene times . But why is it used so frequently in that Prophecie more then others ? Because the scope of that Prophecie was to encourage the people of God in building up Ierusalem and the Temple , in which work they had many enemies , and therefore they had need of a spirit of magnanimity and fortitude in it . Hence it was the Lord revealed himselfe to them so much by the name of The Lord of Hosts . Times of Reformation , Temple-work , usually meets with much , with strong opposition . We had need therefore to have this name of God in our eye , and sanctifie it in our hearts , in such times , while such work is on foot . It is true , God did this work without bloud-shed , it was done not by power or by might , but by the Spirit of the Lord , as we have it Zech. 4. 6. but because the work was such , as in regard of second causes , needed an Army to effect it ; although God did it himselfe , yet his Name was to be sanctified in it , as the Lord of Hosts . In the New Testament we seldome find this title ; it is but twice that I remember in all the New Testament , and in one of those two places it is quoted out of the Old Testament , Rom. 9. 29. There the Hebrew word is retained , The Lord of Sabbaoth , not of Sabbath , as many take it . There is a great difference between these two , The Lord of Sabbath , and The Lord of Sabbaoth : The one is the Lord of rest , the other is the Lord of Hosts : those words come from a different root in the Hebrew . The second place is James 5. 4. and there you have not the English word Hosts , but the Hebrew word Sabbaoth likewise . In the New Testament we have Gods Titles fuller of sweetnesse and grace , as The Father of our Lord Jesus Christ , The God of all consolation , The Father of mercies , The God of peace , &c. The more cause have we to be humbled , who live in the times of the Gospel , and yet are come to such times wherein God hath changed as it were his name , and even in the times of the Gospel appears to us in this dreadfull name of his , The Lord of Hosts . This Title is in it selfe a very fearfull one , and yet before we have done with it we shall find it like that name of Christ , Cant. 1. 3. Thy name is as an ointment poured forth , a sweet refreshing pleasant ointment . In the 2. of Sam. Chap. 6. ver . 2. the Lord speaks of this name of his set between the Cherubims , Whose name is called by the name of the Lord of Hosts that dwelleth between the Cherubims . Now you know the Mercy-seat was between the Cherubims , and that which I shall endeavour this day is , To shew you this name of the Lord of Hosts written upon the mercy-seat between the Cherubims . Although it be dreadfull in it selfe , yet all Gods Saints shall have it this day presented to them from the mercie-seat : A name as full of goodnesse and mercy , as our hearts can desire . We have already seen in this Kingdom the Lord of Hosts upon his Mercy-seat , making this his dreadfull title to be amiable and lovely to us , from thence dispensing grace and abundance of mercy in the manifestation of this his glorious title . It is comfortable to behold the Lord of Hosts sitting upon his Mercy-seat : and thus am I to present him this day unto you . Now God is called The Lord of Hosts in two respects : First , because all creatures in heaven and in earth are his armies . He is the absolute great Lord over them all ; The Angels , Sunne , Moon , Stars , the Dragons , the Deeps , the Fire , Haile , Snow , Wind , the Mountains , Trees , Cedars , the Beasts , and all creeping things , the flying Fowles , the Kings of the earth , and all people are the Hosts of the Lord. Psal . 148. ver . 2. &c. Secondly , in regard of that speciall providence of God in the great affaires of wars and battels in the world . It is true , the providence of God is over the least things in the world , but God challengeth a more speciall and peculiar ackowledgment of his work of Providence about War-like affaires , in regard whereof he takes this title to himselfe , The Lord of Hosts . If I should speak of the first , the time would soon be gone , for there is much in it , it is more generall : therefore I will confine my selfe to the second , the more speciall , and now most seasonable . God is the God of Armies . That he might expresse himselfe the more clearly , and fully interested in War-like affaires , Exod. 15. 3. he styles himselfe A man of War. God seemes to glory much in his workings about War-like affaires . Hence Psal . 24. 8. Who is the King of glory ? The Lord strong , mighty , the Lord mighty in battell . The Providence of God is great in all wars , but especially in those wars that concerne his people , whether in a way of chastising them , or defensive to save them , or offensive in avenging himselfe upon their enemies . I doe not know any one thing wherein the Providence of God is more fully set out in Scripture , then in the workings of it about Wars , as in these many particulars will be fully presented to you : First , God works in the raising of Warres , when and how he pleaseth . He is the great Generall , and all battels are appointed by him . He calls for them before they come ; and when he calls , they certainly come upon a people . Jer. 25. 29. Behold I begin to bring evill upon the City which is called by my name , &c. for I will call for a sword . God doth not onely call for a sword upon the heathen , but upon the Cities called by his name . Certainly there is as much of God in this City , as in any City this day in the World ; yet God may call for a sword upon you , be not you secure ; Yea doe you not heare God now calling for it upon you ? Esay 5. 26. God will hisse for the Nations from the ends of the earth , and behold they shall come with speede swiftly . And Esay 7. 18. And it shall come to passe in that day , that the Lord shall hisse for the Fly that is in the uttermost part of the rivers of Egypt , and for the Bee that is in the Land of Assyria , and they shall come . Let God but give a hisse , the least intimation of his mind , and they shall come . It was a proud speech of Pompey , when one of his Officers told him they wanted men , Let me ( sayes he ) but stampe with my foote upon the ground of Italy , and I shall have men enough , Footmen and Horsemen come from every corner . Although it was a proud speech in him , and when it came to he was disappointed , yet it is alwayes true of this Lord of Hosts , let him but speak the least word , doe the least thing to gather Armies , they presently come together , to fight his battels : when he pleaseth he can stir up the hearts of the Kings of the earth to hate the whore , to make war with her , Rev. 17. 16. The ten Kings shall hate the whore , and make her desolate and naked ; they shall eate her flesh , and burne her with fire . It is a wonder that they stay all this while , that they rise not with a spirit of indignation against her , considering what base bondage they are in under her . It is such a bondage , wherein both soule , and body , and estate is in such a servile subjection to her , as one would think the spirit of a man could not beare it , much lesse the spirit of a King. But when Gods time is come , the spirits of the Kings of the earth shall be suddenly raised to war against her . It is an observation of Abulensis upon 1 Chro. 14. 8. that Gods providence was very observable towards David , that he should have no wars raised against him by the Philistims those seven yeers he was in Hebron , which time he was but weak , being King onely over the house of Judah ; but when all Israel came to him , and he was established King over them all , then came the Philistims against him : So doe wee not see the mighty providence of God towards us , that he did not call for the sword against us all this time till now , untill we had a Parliament , and that made indissoluble but by their owne consent , untill our Militia in the Kingdome was well-nigh setled , until we had an Army to resist ? If God had called for the sword before these things , what had become of us ? Oh the mercifull providence of God towards England in this thing ! God is much seen in the provocations to wars , consultations about them , enclining mens hearts to them , taking them off from peace , &c. It was from the Lord that Pharaohs heart was so hardned against the people of Israel , to goe forth to battel against them , because God had a purpose to destroy him . It was of God that Rehoboam was so set to hearken to the counsel of young Cavalliers , and to harden his heart against his wise Counsellors , that God might rend ten Tribes from him . It was of God that Ahab should be so set to goe to war against Ramoth Gilead , that he might be destroyed . Secondly , the Lord sets up his Standard in Warre : Thus he expresseth himselfe , Esay 5. 26. He will lift up an Ensigne to the Nations . Whosoever is the Standard-bearer , it is God himselfe that sets up the Standard . Thirdly , it is God that musters up the Army , Esay 13. 4. The Lord of Hosts mustereth the Host of the battel , The Lord of Hosts is himselfe the Muster-master in Armies . He thus condescends in his expressions , that he might the more particularly , and so the more fully shew the workings of his Providence in Military affaires . Fourthly , the Lord brings forth weapons out of his Armory , Jer. 50. 25. The Lord hath opened his Armory , and brought forth the weapons of his indignation , for this is the work of the Lord of Hosts . God hath his Magazine , his Armory that he opens in times of Warre : From whencesoever Armes come , from beyond Sea or else where , not one Peece can come but out of Gods Magazine . If God did not open his Armory , neither we nor our enemies could have Arms. There was a time when God shut up his Armory from Israel , and then there was neither sword nor speare found in the hand of any of the people that were with Saul and Jonathan , onely with Saul and Jonathan there was found . 1 Sam. 13. 22. Fiftly , It is the Lord that gives his people their Banners to display , Psal . 60. 4. Thou hast given a Banner to them that fear thee , that it may be displayed because of the truth . There are a generation of men that fight against the truth , they would take away the Gospel from them , and because of this thou hast given them Banners that they may be dispayed , because of this truth ; God would have us contend for the truth , Jude 1. 3. Yea earnestly contend , fight for it , if that comes in question , if we be in danger to lose that , God gives us our Banners , not to be folden up , but to be displayed because of the truth . Sixtly , God himselfe comes into the field with his people , he tels them often that he is with them there . Deut. 20. 4. The Lord your God is he that goeth with you to fight . When God sayes , I am with you , you may write down what you will to make up this promise a compleat one for your safety and comfort ; As thus , I am with you to assist you , I am with you to direct you , I am with you to encourage you , to blesse , to save you , to comfort you , to reward you , &c. I am with you , saies God. This is as it were a piece of a line that our faith must make up ; If we once have this promise got into our hearts , whatsoever we want , we may adde to it , and then our peace and joy may be full . We reade , Judges 4. 8. Barak would not goe into the field , except Deborah would goe with him . It is ill going into the field , except God goe with you ; but if you have this promise in your hearts , you cannot but have strength in your hands . Zac. 10. 5. They shall be as mighty men which tread downe their enemies as mire in the streets , in the battell , and they shall fight , because the Lord is with them , and the riders on horses shall be confounded . 7. God is not onely with his people in their fight , but he goes before them , as their Captain to lead them . That one place will suffice for all , Josh . 5. 13. Joshua saw a man with his sword drawn in his hand , and Joshua went to him , and said , Art thou for us , or for our adversaries ? And he said , Nay , but a Captaine of the host of the Lord am I now come . It is apparent this was Christ , for Joshua fell on his face , and worshipped , and said , What saith my Lord unto his servant ? And the Captaine of the Lords Host said unto Joshua , Loose thy shoes from off thy feet , for the place where thou standest is holy . 8. God condescends lower , even to be the Trumpeter in the wars of his people . It is accounted too mean a work for a Generall to blow the Trumpet to his Armie ; but this great Generall , The Lord of Hosts , that he might encourage his people the more in his battels , he blows the Trumpet himselfe to them , Zach. 9. 14. And the Lord shall blow the trumpet , and shall goe with the whirle-winds of the South . Why of the South ? Those winds are hottest , and therefore swiftest . If ye see the South-wind , ye say it will be hot , ( sayes Christ ) and so it commeth to passe , Luk. 12. 54 , 55. If we think our General follows too slowly , this great General , The Lord of Hosts , follows swiftly enough . In the words before , The arrowes of the Lord are said to goe forth like lightning . Swiftnesse in an Army is of great consequence , it hath been a special advantage to our adversaries . We doe little , except in this we equall them . 9. God is the Rereward of his people in times of Battail . Isa . 52. 12. Ye shall not go out with haste , nor by slight : for the Lord will goe before you : and the God of Israel will be your Rereward . Not the Reward , but Rereward , the guard & defence behind . When an Army is strong in the Rereward as wel as in the Front , it is safe , God is both before and behind in the Armies of his people . 10. Gods providence in Wars works in the continuance of them . How long they shall abide in a Land , and when they shall cease , is wholly from the appointment of the Lord of Hosts . He workes in the upholding parties , bringing in supplyes , breaking asunder treaties , &c. We are ready presently to cry out , How long shall the sword devour ? but when God gives Commission to the sword , it must stay ; it must goe on devouring till the Commission be out . Jer. 47. 6 , 7. Oh thou sword of the Lord , how long will it be ere thou be quiet ? put up thy self into the scabbard , rest and be still . The answer is there , How can it be quiet , seeing the Lord hath given it a charge against Askelon , & against the sea shore ? there hath he appointed it . Hos . 11. 6. The sword shall abide on his cities , and consume his branches , and shall devour them , because of their own counsels . We are troubled at the sword comming neare our Cities ; but how sore would the misery be , if it should come into our Cities ? but if abide in our Cities , what miserable spoile and ruine would there be ? If wee would be delivered from so great an evill , let us take heed of our own counsels : If God leaves Parliament or City to their own counsels , the sword will abide amongst us longer time then we for the present imagine , even until it hath devoured . God usually is a long time before he draws his sword ; he is whetting , preparing , delaying it ; but when it is once drawn , he many times will not put it up again , untill it bee bathed , filled , fatted , satiated , drunke with blood . All these expressions we finde in Scripture . Esay 34. 5 , 6. My sword shall be bathed in heaven , it shall come downe upon Idumea , upon the people of my curse . When Gods sword hath to deale with the people of his curse , then it shall be bathed indeede ; And surely God hath a people of his curse amongst us this day ; who they are , is easie to know : You may know them to bee cursed of God by the horrid blasphemies , and hideous , unheard-of curses that come out of their mouthes . The earth was never stained with such dreadfull execrations and blasphemies since man lived upon the face of it , as now it is by these men . Surely the brand of Gods curse is upon them , feare them not . Ver. 6. it is said , The sword of the Lord is filled with blood , it is made fat with fatnesse : and Jer. 46. 10. The sword shall devoure , it shall be satiate and drunke with their blood . And when God is pleased to give the word , hee makes wars to cease . Psal . 49. 9. He makes wars to cease unto the end of the earth , he breaketh the bow , and cutteth the speare in sunder , he burneth the chariot in fire . Of Gods worke in stilling wars , we have a most admirable example , 1 Kings 12. 21. we have not the like in all the Booke of God , neither was there ever the like before or since in the world . King Rehoboam was incensed against the ten Tribes falling off from him , he was in as great a heat and rage against them as we can imagine a man could be put into . This fire of his rage was blowne up to the height by those young daring Cavaliers that were about him , he had got an Army together , strong enough , an hundred and fourescore thousand men , a mighty force , and it was but to bring the Kingdome to the house of David : Well , their power was great , their rage was fierce , their cause they questioned not , they were going forth with a high hand , with cruel and bloody intentions . How was all stilled now ? You shall find , that The word of the Lord came to Shemaiah the Prophet , saying , Speak to Rehoboam , — Thus saith the Lord , Ye shall not goe up to fight against your brethren , returne every man to his house . The Text sayes , They hearkned to the word of the Lord , and returned to depart , according to the word of the Lord. What a mighty work of God was this ? what power hath God over the spirits of men , yea of the greatest , who think it an unsufferable dishonor to be controlled in any thing they have set their hearts upon ? Rehoboam , a wicked man , in the heighth of his pride and wrath , thus strong , apprehending himselfe exceedingly wronged , so much of his Kingdome rent from him , and there comes onely a poore Prophet and speakes to him in the name of This Lord of Hosts , that hee should not fight against his brethren , and all is stayed , he returnes back again , and sits down quiet . Oh that now some Prophet of the Lord might have accesse to His Majesty , and tell him that hee must not goe this way he doth , that he is drawn aside by evill men about him , that there is a misunderstanding betweene him and his people , that nothing is done by us but according to the minde of God , that we doe not endeavour to deprive him of any lawfull power he hath given him by God or man , but onely to preserve our lawfull liberties as truly ours as he is born unto the Crown , and that we might with peace enjoy the Gospell , and serve the Lord and His Majesty in our own Land. 11. The providence of God in war is great , in removing it from one place to another : The Lord of Hosts gives the sword commission to ride circuite from one Land to another Countrey , and from one part of a Kingdome unto another . Ezech. 14. 17. Or if I bring a sword upon that Land , and say , Sword goe through the Land , so that I cut off man and beast in it : The sword hath beene in many parts of our Land already , even in the utmost parts , Northumberland and Cornwall , the two extremities of the Land , as Dan and Bersheba in the Land of Canaan . Just were it with God to give it commission to goe up and downe in the midst of it , yea , in great part hee hath done it already , and how is it devouring , even almost round about us ? the guilt of the misery our brethren have suffered , the guilt of their blood is upon the whole Kingdome , in as much as the whole Kingdome hath not risen even as one man to prevent it , but wee suffer our brethren in severall places to bee devoured one after another : one countrey hopes it will not come there , and another countrey hopes it shall escape , and in the meane time wee suffer our brethren to bee spoyled . Jer. 12. 12. The spoilers are come upon all high places through the wildernesse . ( They are come from the Countrey to the City , the Countrey is to them but as a wildernesse in comparison of the City ) For the Sword shall devoure from the one end of the Land to the other , no flesh shall have peace , Jer. 25. 15. The Lord bade the Prophet take the cup of the wine of his fury , and cause all the Nations to whom I send thee to drink it : God hath given other Nations this cup of his fury , France , Holland , Germany , have beene drinking these 24. yeeres , Spain , Italy have had it , a little of the top of it Scotland had ; we were afraid of it then here , and they and we cryed to God , If it be possible let this cup of blood passe from us , and God in his great mercie caused it to passe from us , but it went to our brethren in Ireland , they have drunke deepe of it , and still are drinking , and whether God intends that wee shall drinke the dregs of it we know not , wee had neede doe as Christ did in his Agonie , Luk. 22. 44. yet pray more earnestly , the second and third time , If it be possible , let this cup of bloud passe from us . If an Agony cause Christs spirit to rise in Prayer , it should then do ours ; it is a sad thing to have our spirits heavy , dull and strait in such a time as this . 12. The work of this Lord of Hosts in Warre is to give wisdome and counsell for the managing of the affaires of it , and hee takes away wisdome and counsell when he pleaseth . 2 Sam. 22. 35. Thou teachest my hands to war , and my fingers to fight . The same wee have , Psal . 144. 1. Other Generals have their Councell of War to help them , that they may not miscarry in it ; but this Lord of Hosts gives all the counsell and wisdome from himselfe to all under him : And in this there is much of Gods glory . Esay 28. 24 , 25 , 26 , 27. The Lord accounts it his glory that hee teacheth the Plowman to plow his ground , to sow his seede , to thresh his corne , his God doth instruct him to discretion , the Text sayes ; much more then is the glory of God in giving wisdome to order and to leade Armies . And when the Lord pleaseth , he takes away counsail , he besots men in their counsails , & mingles a perverse spirit amongst them , & befools them ; he turns their counsails upside downward , and insnares them in the work of their own hands : This made David pray against the counsaile of Achitophel , 2 Sam. 15. 31. O Lord turne the counsail of Achitophel into foolishnesse ; what counsail that was you may finde 2 Sam. 17. 2. Fall upon him while he is weary and weake . This war was raised up against David for his sin , and yet God heares Davids prayer against Achitophel : The same counsell was given against our Army of late by a great Achitophel , when the question was , whether they should come to the City or fall upon the Army , the counsail cast it upon the Army , because they were weary and weake , not being together , and how hath God turned that counsail into folly ? it hath bin our safety and preservation , but their shame . There God wrought for David in that Achitophels counsail was not followed , although it was a more politique counsail , it had more warlike wisdome in it then Hushaies had , but for us God wrought , in that Achitophels counsail was followed . Thus Isai . 19. 11. Surely the Princes of Zoan are fooles , the counsails of the wise counsellors of Pharaoh are become brutish , where are they ? where are the wise men ? and again , The Princes of Zoan are become fooles . Why are the Princes of Zoan so much mentioned there ? Because Zoan was the Metropolis of Egypt , where the great counsail of Egypt was , and verse 14. The Lord hath mingled a perverse spirit in the midst thereof : and they have caused Egypt to erre in every worke thereof , as a drunkenman staggereth in his vomit . Jerom upon the place adds this to expresse the meaning , Non solum ebrii , sed & vomentes furorē draconū & furorē aspidum insanabilem : not onely drunken , but vomiting the fury of Dragons , the incurable fury of Aspes . And is not this the vomit of our adversaries at this day , who are drunke with malice and rage against us , yea , against Christ himselfe and his Saints ? 13. The spirit of valour and courage is also from this Lord of Hosts . When the Spirit of the Lord came upon Sampson , Gideon , and others of the Worthies of the Lord , what great things did they ? Heb. 11. 33 , 34. Who through faith subdued Kingdomes , stopped the mouthes of Lyons , out of weaknesse were made strong , waxed valiant in sight , turned to slight the Armies of the Aliens . It was through faith they were enabled to doe all this , faith fetcht valour and courage from this Lord of Hosts . Hag. 1. 14. The Lord stirred up the spirit of Zerubbabel and the spirit of Joshua , and the spirit of all the Remnant of the people , and they came and did worke in the house of the Lord of Hosts their God. It was a warlike spirit to resist their enemies , to encounter with dangers . God hath stirred up a spirit in many of our Nobles , in our Worthies of Parliament , in some of our people ; if a spirit were now stirred up in the remnant of our people , our worke would soone bee at an end . It were the unworthiest , yea , the most horrible thing that ever was in this world , that now people should forsake Nobility , those they have chosen in Parliament , and Ministers who have had a spirit to stand up for God and their liberties . Oh that a spirit of indignation would arise in the whole Kingdome , that they may not suffer themselves to be baffled out of their Religion , their Liberties , their estates , by a generation of vile men that are risen up amongst us . Zac. 10. 3 , 5. The Lord of Hosts hath visited his flock the house of Judah , and hath made them as his goodly horse in the battel . They shall be as mighty men which tread down their enemies in the mire of the streets in the battel . It seems they presumed to come into their towns and Cities , therefore sayes the Text , They shall tread them down us mire in the streets . They are vile , and therefore to be trodden down as mire in the streets . The spirits of those that seem to be the greatest terror amongst us , are mean and base : What worthy thing have they ever done ? have they ever stood before those that opposed them ? All their valour is in going up and down to Countrey houses in a poore unworthy manner , pillaging and pilfring : A spirit in people raised by God , would scorne to be brought under by men of such spirits as these . Further , as God gives a spirit of courage , so he takes it away when he pleases , Is . 19. 16. And in that day shall Egypt be like unto women , and fear because of the shaking of the hand of the Lord of Hosts , which he shaketh over it ; and the land of Judah shal be a terror unto Egypt , every one that maketh mention thereof shal be afraid in himself , because of the counsell of the Lord of Hosts . It may be they will not confesse that they are afraid , but may make their boast as if they had got the better : but marke the words , every one shall be afraid in himself : If we could look into their bosoms , we should see blacknes , tremblings , the terror of the Lord upon them . Ps . 76. 5 The stout hearted are spoiled , they have slept their sleep , & none of the men of might have found their hands , at thy rebuke , O Lord , the horse & chariot are cast into a dead sleep : and v. 12. He shal cut off the spirit of Princes , he is terrible to the Kings of the earth , he shall wipe them off as a man will doe a flower between his fingers , or as easily as a bunch of grapes is cut off from the vine . 14. The Lord of Hosts hath the absolute power over all weapons in battel , to let them prosper or not prosper as he pleaseth : This is beyond all the Generals in the world . Isay 54. 17. No weapons formed against thee shall prosper . If any shal say , This is a speciall promise to them at that time ; mark what follows , This is the heritage of the servants of the Lord : This ( that is , this promise of the Lord ) is the inheritance of his servants . Now we of late have had the benefit of this our inheritance , the last Lords day fortnight we did inherit this promise , when there were 17. Canons discharged from the Adversary , and not one man slain by them . How was this made good , that no weapon formed against thee shall prosper ? The adversary was enraged at this , they said , they thought the devil was in the powder : No , it was God that was there , fulfilling this promise of his to his servants . 15. All the successe in battels is from the Lord of Hosts . It is not in men , nor ammunition , nor in advantages . Eccles . 9. 11. The battel is not to the strong . A horse is but a vaine thing for safety , Psal . 33. 17. Behold , is it not of the Lord of Hosts that the people shall labour in the very fire , and the people shall weary themselves for very vanity ? Hab. 2. 13. Yea lastly , the whole battel is the Lords , when it is a just cause . 1 Sam. 17. 47. The battel is the Lords . Now you see what the Scripture saith about Gods providence in battel . You have the summe presented here together , in which is a full and strong encouragement to those who fight the battels of the Lord. Now if the Question be asked , Why doth the Lord thus work in Armies ? The Answer is , 1. Because the lives of men are precious to him . In them multitudes of creatures are cast for their eternall estates . If not a sparrow , not a haire from the head falls to the ground without providence , much lesse the life of a creature appointed for eternity . 2. Because of the great things of consequence that depend upon War : the mighty turnes of Nations , and changes of Kingdoms depend upon them . But how comes it to passe , seeing God is thus The Lord of Hosts , that yet the adversaries of Gods people doe often prevaile in battel ? 1. It is for the chastisement of his people . Ashur is made sometimes the rod of Gods anger . Jer. 12. 7. I have given the dearly beloved of my soule into the hands of her enemies . She is the dearly beloved of Gods soule , yet she is given into the hands of her enemies . We must not judge by the present prevailing , that God loves those who have the day , and hath rejected those who seeme to have the worst . God sometimes for chastisement , brings the worst of men upon them . Ezek. 7. 24. I will bring the worst of the heathen , and they shall possesse their houses . The Lord hath raised up against us many that are the worst , the vilest upon the face of the earth , and they have possessed the houses of many of his Saints , the dearly beloved of Gods soule . We use to take the vilest , the worst of men to be Hangmen ; the worst rags and clouts to scoure withall . It is an argument that we are very foule , that God hath chosen such wisps and clots to scoure us with . Secondly , God suffers this , because his people are not humbled throughly . The want of through humiliation before God , cost the lives of forty thousand men , Iudges 20. although in that battel they had a good cause . A good cause is not enough for safety in time of battel ; there must be humiliation before this great God. Thirdly , the adversary may prevaile , because the Saints doe not awaken the Lord of Hosts by Prayer . Psal . 59. 9. Thou therefore O Lord God of Hosts the God of Israel , awake to visit all the heathen , be not mercifull to wicked transgressors . Esay 51. 9. Awake , awake , put on strength , O arme of the Lord , awake as in the ancient dayes , as in the generations of old . Art not thou he that hast cut Rahab , and wounded the dragon ? We have here in one verse three times crying to God to awake . God hath strength enough to help his people . There is an Arme of the Lord , but yet this Arme of the Lord may be for a time as it were asleep , therefore the Church cryes , Awake O Arme of the Lord : And that shee may be sure the Lord should heare , she cries again and again , Awake , awake , O arme of the Lord , put on strength . We are now to look back to former times , to see how God hath manifested himself The Lord of Hosts , and to cry to him , that now in our dayes hee would shew forth the glory of this glorious title of his , as he hath done in the generations of old . Lastly , God hath many secret passages of his providence to be brought about , which in after times we come to see clearely , but for a time are hidden , and therefore the adversary is suffered to prevaile . The 46. Psalme speakes much about the fury of the adversary , and of this Title of the Lord ; and the Title of that Psalme is , A song upon Alamoth , which word signifies secrets , because of the hidden counsailes of God in wars . Thus you have had the doctrinall part of one branch of this glorious title of the Lord presented to you : The application neerely concernes us in these times . First , it beseemes then those who are in Armies , to be godly , because their great Generall is The Lord of Hosts ; and this Lord of Hosts is likewise The holy one of Israel . Even in this verse , holinesse is joyned to his warlike greatnesse . And Exod. 15. he is magnified as a man of war overthrowing the enemy : and ver . 11. hee is said to bee glorious in holinesse : and Esay 6. 3. where the Cherubims and Seraphims are magnifying his glory , they cry out , Holy , holy , holy , Lord of Hosts . It is very observable , that Gods holinesse is joyned with this title of his The Lord of Hosts ; surely then holinesse and valour in us are not onely consistent one with another , but subservient one to another . It it is an abominable maxime of Machiavil , that Religion makes men cowards ; the most valorous souldiers in the world have beene the most eminent in Religion . Souldiers use to endeavour to be like their Generall in any thing , yea , in their naevis : Alexanders Souldiers accounted it a gracefull posture to hold their heads aside , because Alexander their Generall did so ; surely then to be like the Lord of Hosts in that which is his excellencie and glory , must needs put a lustre upon those who are his souldiers . Plutarch reports of a Theban Band of souldiers which they called the Holy band , in which there was more considence put then in any , because they prospered above others . The Lord of Hosts , who is holy , will delight to be amongst them that are godly , to blesse them in their way . Deut. 23. 9. When the Host goeth forth against the enemy , then keep thee from every wicked thing , yea they must keep from outward bodily uncleannesse , they must carry a paddle with them to cover it , ver . 14. the reason is there given , For the Lord thy God walketh in the middest of thy Campe , therefore shall thy Campe be holy , that he see no uncleane thing in thee , and turne away from thee . It is true , God lookes more at the cause then at the instrument ; yet he rejoyceth most to use instruments that are fitted to give him the praise of his worke . One day the Lord will convince the world , that the strength of Nations and Kingdomes consist in the interest that the godly have in this Lord of Hosts . Zach. 12. 5. And the Governours of Judah shall say in their hearts , Our strength is in the inhabitants of Jerusalem , in the Lord of Hosts their God : Oh that this prophesie were fulfilled ! it begins to be more now then ever in our dayes or our forefathers ; Even those who have beene accounted hypocrites , factious heretofore , yet now even the Governours of Judah begin to see their strength is in them . Who hath the burden of the great worke in this State layne upon but the Religious party ? hath it not beene published in your City by chiefe men in the Army , that the great things in the Army were done by those that are called Round-heads ? We hope our Governours will every day be more and more convinced that their strength is in these . Revel . 17. 14. Hee is the Lord of Hosts , the King of Kings , and they that are with him are called , and chosen , and faithfull , and therefore it is said the Lamb shall overcome : They are not such as are called faithfull , but such as are called and faithfull : There was one in our Army whose name was Faithfull that turned head against us , but these that are with the Lamb are called and faithfull . It is a blessed thing for a Kingdome when their Army may be said to be as it was said of that Army , Luke 2. 13. a heavenly Host . This great Lord of Hosts , who is the God of Heaven will certainly doe great things by such an Host . Secondly , If God be the Lord of Hosts , if this be one of Gods glorious titles , then the worke of a souldier is an honourable imployment . As the estate of marriage is much honoured in that Christ is pleased to expresse ( the great mystery of the Gospel ) the blessed union betweene him and his Church by it ; which is a great engagement to those in such a condition , that they walke so as their lives may put in minde of the excellencie of Christs Communion with his Church : So the calling of a Souldier is much honoured in this , that God himselfe will set forth his glory by this title , The Lord of Hosts ; or , The Lord of Armies . Psalm 24. 10. The Lord of Hosts is the King of glory ; surely some beame of this glory must needes shine upon souldiers that serve under him . The Romans honoured a Souldier much : The Latine expresses a souldier and a Knight by the same word , Miles . The serving under this or that Captaine , they expressed by this phrase , Mereri sub hoc vel illo duce . Hence , miles emeritus , for an old souldier that was to take his ease . In any lawfull service , you serve under The Lord of Hosts ; but the more the service concerns his glory and the good of his Saints , the more will God own it . The very Chronicles or Records of the wars of the Church , the Lord is pleased to have styled , The Booke of the wars of the Lord , Numbers 21. 14. The Name of the Lord is exceedingly much interessed in these wars . You young ones , who are willing to offer and venture your selves in this service , you honour your selves betimes ; yea , God and his people doe and will honour you ; God will remember the kindnesse of your youth . You tender-hearted mothers , bee not unwilling to give up your children , the fruit of your wombes to this service , but blesse God that ever ye bare any in your wombes to be of that use , to stand up for God and his people , as your children have an opportunity now to doe : If ( as you heard ) when God hissed for the fly and for the bee they came , much more doe you come when God calls , and that aloud , to come and help him against the mighty . And when you are in the service , seeing it is so honourable , take heed you stain it not as others have done , of whom it may be said as it was of the children of Ephraim , Psal . 78. 9. The children of Ephraim being armed turned back in the day of battel , They kept not the covenant of God. The covenant of a souldier is the Covenant of God. Hence the oath that a souldier took when he came to his Captain , the Romans called Sacramentum . A brand of dishonour was upon Ephraim , Judges 12. 4. Yee fugitives of Ephraim . Let not such a Brand be upon any of you , ye Fugitives of such a county , of such a town ; your General the Lord of Hosts is worthy of all you can possibly do for him . Plutarch tells of Scipio Africanus , shewing a friend of his three hundred of his souldiers exercising their Armes neare the Sea where there was a high tower , There is never a one of all these , said he , but if I bid him climbe up that steepe tower , and from the top of it cast himself down into the sea , but he will readily do it . What , will not you be ready to shew more respect to your General this Lord of Hosts , then any heathen shall do to a Heathen General ? be willing to venture your lives for him ; this is your glory , for he accounts it his . If in this cause you should turn your backes upon your enemies , with what face could you ever after look upon your friends ? Psal . 69. 6. Let not them that waite for thee O Lord of Hosts , be ashamed for my sake . Take this Text with you into the Army , and pray to God , O Lord grant that I may so behave my selfe in this great businesse I have undertaken , that none of those that waite on the Lord , that have prayed for , and now wayte for the salvation of God , may be ashamed for my sake . I have read of one Abaga a Tartarian , that had this device to make cowards valiant , he caused them that ran away from the battell ever after to weare womens clothes ; I do not say that there should be this brand of dishonour , but one brand or other it is fit should be upon such as basely forsake such an honourable worke , such an honourable cause as this is . Thirdly , If God be the Lord of Hosts , hence there is no war to be undertaken but for God and according to Gods will , it must bee by commission from this great General . To goe into the field without him is dangerous , but to go against him is desperate . Ps . 20. 5. In the Name of the Lord will we set up our banners . But if any shall say , We are afraid we goe not by the Commission of The Lord of Hosts , because we goe against the King : Doth God give Commission for Subjects to fight against the King ? For answer , The sound of these words in the eares of men , oh what an efficacie have they ! But when they are examined and applyed to this businesse , the truth is , there is nothing at all in them to any man that will be rationall . For first , It is not against the King , it is defensive onely , to defend our lawfull liberties , our estates , which we inherit as truly as the King inherits any thing he hath . It is to defend our Religion , which is our chiefe inheritance . The law of Nature and Scripture teacheth us to defend our selves from violence and wrong . God hath not put man , and whole Kingdoms into a worse condition then brute creatures , and yet they by an instinct of nature defend themselves against man that vvould hurt them : and yet they vvere made for man ; but Kingdoms vvere not made for Kings , but Kings rather for Kingdoms . And the Scripture warrants this , you know David gathered 600. souldiers together to defend himselfe against any injury Saul intended and indeavoured against him . And when the children of Benjamin and Judah came to him to the hold , 1 Chron. 12. 16 , 17 , 18. The spirit came upon Amasai , and he said , Peace be to thee , and peace be unto thy helpers , for thy God helpeth thee . What David did in this kind was no other but what God helped him in . 2. It is not against the King , but for the King ; it is for the preservation of true Regall power in the King and his posteritie ; it is to rescue him out of the hands of evil men , who are his greatest enemies . The Scripture bids , that the wicked should be taken from the throne of the King ; Who should take them away ? if he had a mind to doe it himselfe , he need not suffer them to come to his throne ; but when he does suffer them to come there and abide there , yet they must be taken away ; if a Representative kingdome hath not power to take them away , who hath ? 3. That which is done is not done against the power of the King ; His power is that which the lawes of the land invests him withall . The Scripture bids us be subject to the higher powers , Rom. 13. 1. It doth not bid us to be subject to the wills of those who are in highest place . If we be either actively or passively subject to the Lawes of that country wherein we live , we fulfill the very letter of that Scripture that commands us to be subject to the highest powers . Wherefore that which is now done , is not against the King ; though it be against the personal command of the King , yet it is not against the Legall power of the King ; when we speak of a King , we mean such a man invested with a Regal power by the lawes & constitutions of that country he is the King of . Now if nothing be done against this power that the laws and constitutions of our country invests him with , then nothing can be said to be done against the King. People are much mistaken who do not distinguish between a man in authority and the authority of that man. A man in authority may command what authority does not command . But may we go against the command of the King ? It is not against his authorative command . Many , if not most men mistake in this , they think the authorative commands of the King chiefly consist in his personall verbal commands , but the truth is , his authority is in his commands by his officers Seals , and Courts of Justice ; we may appeale from his personal verball command , to his command in his Courts of Justice , & whatsoever is his command in one Court of Justice , may be appealed from to a superior Court , and so to the highest , and there we must rest . But the King sayes , That this which is done , is done against Law. If when the most inferior Court of Justice determines any thing to be Law , it is not the Kings personall dissent , and saying it is not Law that disanuls it , but the judgement of some superior Court ; then if the highest Court in the Land , which is the Parliament , shall judge a thing to be Law , surely the personall dissent of the King , and saying it is not Law , cannot disanul it . But although the Parliament tels us that what they doe is Law , yet they doe not shew where that Law is ; where shall we finde it extant ? We are to know that our Common-wealth is governed not onely by Statute Law , but by the Common Law ; now this Common Law is nothing else but recta ratio , right reason , so adjudged by Judges appointed thereunto by Law , and this is various according as cases doe occur ; so that although some presidents , some generall maximes of this Law be extant , yet if new cases arise , then there must bee determination according to the nature of such a new case , which determination by such as are appointed Judges is now Law , although it were no where written before . And certainly we have now such things faln out , as no former time can shew presidents of : As , That a King should goe from his Parliament , so as ours doth : That a King should take up Arms , as now he doth ; with many other things of consequence , of a high nature , which our Houses of Parl. in their Declarations publish , which our eares tingle to hear of , and our hearts tremble at the mention of . These things were never heard of since England was a Kingdom , therefore we can expect no presidents of what determinations there can be in these cases ; and some determinations of necessity we must have , or else wee shall run to confusion . The determination then of the highest Court of Justice in the Kingdome , wee must account Law in this case . This is the way of determining Cases that fall out in the Common Law. First , the determination must not be against any Statute Law , and so is the determination of Parliament now , there is no Statute Law against it . Secondly , it must be according to some generall Maximes of that Law. Now this is one great maxime of it , Salus populi suprema Lex , The safety of the people is the supreame Law : and according to this their determination is . Thirdly , when any inferior Judge makes this determination against any party that thinks himselfe wronged , he makes his Appeale to the Kings Bench : If at the Kings Bench that be judged Law against a man , which he thinks is not right , then he hath a Writ of Appeale ad proximum Parliamentum , to the next Parliament ; so that it is apparent by the frame of Government in our Kingdom , that the Parliament is supreame Judge of what is Recta ratio , Right reason in cases of difficulty and controversie ; and this not being against any former Statute Law , & agreeable to the received Maximes of Common Law , it is to be accounted Law , although we finde not that Case , or that Determination written in any Book before . This is needefull for the satisfying mens consciences , that things are carried according to the constitution of the Government of our Kingdom , & therefore in this we do not sin against Authority . If mens consciences be not satisfied in these things , what shal they do ? Now therefore because that which is urged upon mens consciences is the authority of man , that we must obey , we can never satisfie our consciences untill we know what this authority of man is ; & that we cannot know but by the Law of the Kingdom . It is necessary therefore that men understand what kind of government they live under , that they may know when they offend against Authority , and when not ; that they may not be deluded , and brought into snares , and things of dangerous consequence , meerly by the name of Authority . But yet it may further be said , Grant the Parliament to be the Judge , how can it judge without the King ? For the Parliament consists of three Estates , the House of Commons , the House of Lords , and the King : How can that then be said to be the determination of the Parliament , which is not the determination of the King ? It is true , for the making any Statute , the passing any thing by way of Bill , all the three Estates of the Kingdome are required to joyne : but for the determination of what is Law , that may be done by both the Houses , in the absence of , or without the knowledge of the King , as usually it is : In cases that are brought before them in the punishment of Delinquents , they doe not send to the King for his assent to joyne with them in their determinations , but in those proceed as a Court of Justice themselves . But what if authority be abused , may we resist ? Is not passive obedience required , if active cannot be given ? There is a great deale of difference between the commands that are from abused authority , and the commands that are from the wils of men in authority , but not from the authority of those men . That is abused authority , when those to whom power of making Laws belongs , shall make evill Laws ; in this case there is no help , but passive obedience , or flying , untill some way may be taken for rectifying that Authority that is abused . But when men that are in authority command any thing out of their owne wils , which is no Law , it is not Authority that doth command it ; in this case there is no resisting of Authority at all , although the thing be denyed that is commanded ; in such a case if we neither yeeld active nor passive obedience , we cannot be said therefore to resist authority : For as Samson said in another case , If you doe thus and thus unto me , I shall be but as another man : so if these men who are in place of authority , do such things as the Laws and Government of the Countrey will not bear them out in , they are but as other men ; yet some reverence ought to be shewed to their persons , both in words and actions , in regard of their place . What say you to the Kings of Judah ? Many of them did otherwise then they ought , and yet we doe not reade they were resisted , but obeyed . 1. In a defensive way they were resisted , as appears by what was said before in the case of David , gathering up 600. men to defend himselfe against Saul . 2. Yea when Saul would have killed Jonathan , the people resisted him , and would not suffer him . 3. We reade , 2 King. 6. 32. when the King of Israel sent a messenger to kill the Prophet , the Prophet being amongst the Elders of the people , calls the King the son of a murtherer , and bade that they should shut the door against the messenger , and hold him fast at the door . The former Translation hath it , Handle him roughly , though sent by the King : Yea the King himself was following , yet his messenger comming with his command must be handled roughly . The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You shall oppresse him , so Arias Montanus translates it , opprimet is , you shall use great rigour to him . It is a vaine conceit in people to think that the command of the King is enough to bear out an Officer in illegall and unjust acts , as if every one were bound to obey , if he comes by the command of the King : there is no such thing : if any man doth any thing illegal , although the King bids him , he must answer for it as if it were his own act : therefore it is that the Acts of Authority that come from the King , they come by Officers , because the Subject may have some to call to account in case of injury , not being fit to molest the Kings own Person for every dammage the Subject suffers . These three examples are out of question justifiable : And if we would goe to bare example , we shall finde that ten Tribes brake off from Rehoboam , because he would follow the counsel of his young Cavaliers , to make their yoaks heavie , to make his little finger heavier then his fathers loynes : yea and God sayes it was of him vvhat was done . But further , this is no certain rule , that just what power the Kings of Judah had , that and no more should all Kings have ; If in some things they may have more , then it cannot follow , because they had this or that power , therefore all Kings must have the same . If their examples be the rule for all Kings power , then their examples must as well be to limit the power of Kings , as enlarge it : but Kings would think it much to be limited by their power , therefore they must not urge the enlargement from their power too hard . I will instance in one thing , wherein the Kings of England vvould not vvillingly be limited by their example , namely , The confining of their succession to the heire male . The daughters of the Kings of Judah did not inherit , onely the males ; but the daughters of our Kings do . If this Question be asked , Why in some countreyes onely the Male inherits , as in France ; in others , the females likewise , as in England ; why in some Countries the King is elective , as in Denmark and others ; in others it is hereditary , as with us : The Answer will be given , This is from the diversity of the Laws of Kingdoms . So then it follows not , because some Kings in Scripture were thus and thus , therefore all Kings must needs be so ; but according to the diversity of the Laws of Kingdoms , so is the diversity of the power of Kings . Every Countrey in the first constitution of the Government , hath power to divide the Government , so much to the King , so much to the Nobles , so much to the Commons , as they shall see best sutable to the condition of their Countrey : so that we are not to goe by such a rule , what power such and such Kings have had , but what power every King hath in the Countrey where he is King. Civil Government is left to the wisdome and justice of every Country , in the constitution of it : They may confer power upon severall Magistrates by severall portions , as shal be most for the good of that Countrey . That there should be Civil Government , God hath appointed ; but that it should be thus or thus , all in one , or divided into many , that is left to humane prudence , going according to rules of Justice , for the publique good . If the kinds of Civil government were of Divine institution , it must be all the same in every compleat Common-wealth , which no man that I know wil affirm . Ecclesiastical Government , because it is spirituall , and hath a spirituall efficacie in it , must therefore of necessity be of Divine institution , & so the same in all places in the world where Churches are cōpleat . But what shal wee say to the example of the Christians in the Primitive times , who suffered so much wrong under Tyrants , and would never resist ? The Civil Government under which they lived was such , as it gave power to those Emperors to doe such things as they did ; the laws of those Countries being against them , they could not help themselves , but it is not so with us : The Laws of our Countrey are for us , and we seek nothing but to maintain those liberties we have by Law ; We have legall wayes to help our selves , which they had not . But above all Objections this sticks most with us , Doth not the Scripture straitly charge us not to touch Gods Anointed ? First , This doth nothing concerne this raising of Armes , for it is for defence of our selves , not offence against Gods Anointed . But further , that I may satisfie fully , I wil say three things to this Objection : First , we will examine the Scripture out of which this Objection is raised , and see whether there be any such sense in it as is ordinarily taken for granted : Secondly , I shall shew that Anointing is not proper to Kings , but belongs to others as well as Kings : Thirdly , I will shew the difference betweene that anointing that Kings had in time of the Law , from that they have now . For the first , This Scripture is 1 Chron. 26. 22. and Psal . 105. 15. it is the same in both places . 1. They both speak of times before ever there had been any Kings of Israel . 2. The Anointing here is apparently meant of the people of God , of the Church , of the Saints ; God gives here a charge , that none , no not Kings should touch them to doe them any hurt . It is not here meant that people should not touch Kings that are anointed , but that Kings should not touch people that are Gods Anointed . The Church of God being separated from the world to God , being consecrated to God , Gods sanctified ones are here called Gods anointed : and that it is meant of people , it is plain if you consider this Scripture , from the 12. ver . to this 15. ver . When they were but few in number , and strangers in the Land , when they went from one Nation to another , from one Kingdom to another people , he suffered no man to doe them wrong , yea , he reproved Kings for their sakes , saying , Touch not mine Anointed : To whom did he say it ? he said it even to Kings : Whom should they not touch ? Not them that were few in number , that went from one countrey to another ; them for whose sakes Kings were reproved , he said that these anointed ones must not be touched : though the Kings and people of the world thought them to be but ordinary ones , yet God accounts them his anointed ones , and will not have them touched ; but if Kings shall meddle with them to doe them any hurt , he will reprove thē for their sakes . You may see how God reproved that King Nebuchadnezar , for their sakes , Jer. 50. 17. This Nebuchadnezar hath broken their bones ; observe the expression , This Nebuchadnezar : he makes but a [ This ] of Nebuchadnezar a great King , when he comes to reprove him for the sake of his anointed ones : and mark further how the reproofe is , when their inheritance is but touched , Jer. 12. 17. Thus saith the Lord against all the evill neighbours that touch the inheritance , &c. Behold I will pluck them out of the Land ; If they do but touch my peoples inheritance , I will pluck them out of the Land. And Isa . 10. 27. all this care of God over his people is laid upon their anointment , The burden shall be taken off their shoulder , and the yoake from their neck , and the yoake shall be destroyed because of the anointing . I suppose now every one that lookes into this Scripture , Touch not mine anointed , will see that it hath been grosly abused , and made to speak rather the conceits of men then the meaning of the Holy Ghost . But for futher satisfaction , consider , it is not peculiar to Kings to be anointed ; It is true , they were anointed in the time of the Law ; but as they were anointed , so Priests were anointed , Prophets were anointed , yea other Magistrates and Captaines of Gods people are called the anointed ones . First , for Priests , Numb . 3. 3. These are the names of the sons of Aaron the Priest that were anointed . And you know the Prophet Elijah anointed Elisha . And Zac. 4. 14. speaking of Zerubbabel and Joshua , the text saies , these are the anointed of the Lord : now then if this meaning could be put upon the words , that those which are Gods anointed must not be touched , whatsoever they do , then Priests and Prophets whatsoever they do , must not be touched , for they are as truely Gods anointed , as Kings are : yea Captaines and inferior Magistrates must not be touched , because they are Gods anointed also . The third thing is the difference between Kings anointing then , as David , and Solomon , and others were , and Kings anointing now . Then God chose such himselfe by revealing from Heaven that they should be Kings ; it was the immediate choice of God ; and then they were upon this , submitted to by the people : but now the people first agree that such a one shall be King , the Kingly power shall be in such a family successively , and then God establisheth this choise or agreement . There is a great difference between these two ; First , Gods chusing , and then the peoples establishing ; and this , the peoples chusing , and then Gods establishing . There the Kingly power was not conferred by way of compact or covenant , but with us it was , and so is with others . But what if the Kingdom be got by Conquest , & the right come in that way ? Those who plead thus for Kings , know not what they do in making this plea : For if there were no other right , neither precedent nor consequent , but meerly because such a one was the stronger and got it , and so holds it now , then whosoever is the strongest at any time he hath right , if a stronger then he comes he shall have the right . This is no good Divinity nor Polity to plead thus ; that which subjects my conscience to such a one , is the submission upon some compact , covenant or agreement . This may be when Kings are elective , but what will you say concerning Kings that are hereditary ? Kings that inherit , inherit no more then their fathers had , and their fathers no more then those before them , so that you must come at length to the root , to the first who had this Kingly power invested upon him ; and by whom was he invested with this , but by the people ? and what subjected the consciences of people to acknowledge this man or this family , more then another man , or another family , but only the agreement that passed between this people , and such a man or family ? But there is yet one Objection more out of Scripture ; We reade that Davids heart smote him , but for cutting off the lap of Sauls garment , because Saul was Gods Anointed . The consequence that follows from hence is cleerly this , That no private man in his own cause , ( for so was David then ) by his own power may seize upon the person of a King in an offensive way , especially such a King which had his call immediatly from heaven : what further consequence that concerns our busines in hand , let any shew from this place that can . But is not this a Popish tenet , that in case of Religion Subjects may rise up against their King ? Papists hold and practice against this , and for this , and beyond this ; as they see they may serve their own turns : in their practises especially of late they have laboured to infuse into people , yea , and into Princes an opinion of their absolute power , as conceiving it for the present most conducing to their ends , who have preached up that all is the Kings , that his wil is our Law , that whatsoever he cōmands must be obeyed , either by doing or suffering . Prelates and prelatical men have infused this doctrine , so that to question this was dangerous enough , yea not to bee zealous in it was enough to have the brand of an Antimonarchical Puritan . And the reason why the Popish party labours so much to cry up absolute and arbitrary Government in Kings , is , because their being but few , they hope to gain some of them at least to them , and then this absolute power shall be made use of for the extirpation of the truth , and upholding Popery : In gaining one King they gaine almost the whole Kingdome , if this King may rule by his absolute power ; if once he be a Papist , then this absolute power is the Popes absolute power , it is the Prelates absolute power , for if he useth it not as they please , they can excommunicate him , they can free their Subjects from their allegiance : yea , being by them excommunicated . Marke what follows , it is one of the Canons of Pope Urbans , We take them not in any wise to be man slayers , who in a certaine heate of Zeale towards the Catholique Church their mother , shall happen to kill an excommunicated person . This they teach and practice , if they doe not gaine them to be full Papists , yet if they can by popish matches , or by any popish party in the Kingdom gain them to be inclinable any way to them , or remisse in the profession of the truth , they get a great advantage by this absolute power of the King ; the Prelats have upheld their tyrannicall power by infusing this principle of the absolute power of Kings into their eares and the cares of the people ; but if the Papist sees he hath no hope to gaine the King , or advantage by him , then he turnes his tenets another way , and sayes that for the promoting of the Catholique cause , yea , although Kings do governe by the Laws of their Kingdom , yet because they are against the Catholique Religion , Subjects may rise up against their King and kill him . This doctrine of theirs we abhor , wee say , that if power be given to Kings by Law , yea , or to other Magistrates , though it be against Religion , we have no help but suffering or flying until we can be helped by a legall way ; but if when we have Laws for our Religion and liberty , the King out of his own will , or seduced by others , shall in an illegal way seeke to deprive us of them , now we may defend our selves , and in this we resist not the Kingly authority , but the wil of such a man. And yet further , if it be possible that we may give satisfaction in this thing , the mistake whereof is so exceeding dangerous : consider , if the taking up Arms to defend Religion and liberties that we have by Law be treason or rebellion , then all the reformed Churches are traytors and Rebels : Have not the reformed Churches in Holland , in France , in Germany done this ? Did not Queene Elizabeth take the Holanders taking up Armes to defend their Religion and liberty against their King into her protection , and assist them with money , men , Ammunition ? King James in his answer to Perron defends the Protestants in France for what they did : He sayes , Their civill wars was not taking up Arms against their King , it was but standing upon their guard . And did not our King Charles send aid to the Protestants in France , defending their Religion and liberty against their King at the Isle of Ree ? and is not the Prince of Aurania , whom we usually call the Prince of Orange , the General to the Army of the States , defending themselves against the K. of Spain , whose Countries those once were ? Yea , and hath not our King acknowledged our brethren the Scots his loyal Subjects , and yet they did as much as we , yea , a great deale more ? they were indeed at first called Traitors and Rebels , in the prayers the Prelates sent about and commanded to bee read in Churches , but upon due consideration they were found and so styled loving and loyal Subjects , and so in time we hope we shall . But if we shall thus plead and stand for our liberties , how can we expect the King should ever look upon us with any respect , or confide in us ? wil it not set the Kings heart against us ? God forbid we should do any thing justly meriting the losse of His Majesties favour , and his heart confiding in us : The happines of a Kingdom is in Princes ruling as fathers , and Subjects obeying out of love rather then meer necessity . K. James so renowned for learning and deep understanding was fully of that minde , that his brother the K. of France had no better Subjects in his Kingdome then the Protestants , which yet stood up to defend their liberties by force of Armes . His words in answer to Perron are these : I dare promise to my selfe that my most honoured brother the King of France will beare in mind the great and faithfull service of those who in matter of Religion dissent from His Majesty , as of the onely men that have preserved and saved the Crown for the King his Father , of most glorious memory . I am perswaded my brother of France will beleeve , that his liege people pretended by the Lord Cardinall to be hereticks , are nor half so bad as my Roman Catholike subjects , who by secret practices undermine my life , serve a forraigne Soveraigne , are bound ( by the Maximes and rules published and maintained in favour of the Pope , before this full and famous assembly of the Estates of Paris ) to hold me for no lawfull King , are by his Lordship there taught and instructed , that Pauls commandment concerning subjection to the higher powers , adverse to their professed Religion , is onely a provisionall precept , framed to the times , and watching for opportunity to shake off the yoke . Surely then it is impossible but that His Majesties heart must needs confide in us , ( although seeking to maintain our lawfull liberties ) rather then in any Papists whatsoever . Yea yet further , heare what K. James his thoughts were of the Protestants in France , towards the latter end of his former Answer to Cardinall Perron he hath these words , During the minority of K. Francis the second , the Protestants of France were only a refuge & succour to the Princes of bloud , when they were kept from the Kings presence ; and by the over-powring power of their enemies , were no better then plain driven and chased from the Court. I meane the Grandfather of the King now raigning , and the Grandfather of the Prince of Conde , when they had no place of safe retreat besides in the whole Kingdome . In regard of which worthy and honourable service , it may seeme the French King hath reason to hold the Protestants in the princely Ark of his gracious remembrance . ( Shall Protestants be kept in the Princely Ark of the gracious remembrance of a Popish King , and shall Protestants be cast out of the heart of a Protestant King , and that onely for defending their lawfull liberties in a just way ? God forbid . ) Yet further , heare the fidelity of Protestants to their Prince . In all the heat of revolts and rebellions raised in the greatest part of the Kingdome by the Pope , and the more part of the Clergie , they stood to their King to beare up the Crown when tottering and ready to fall . And at this day the King of France hath in pay betweene three and forescore thousand Protestant Souldiers for the defence of himselfe and his Dominions , he maintains so many yeerly , his chief Commanders being Protestants , as confiding especially in Protestants for their fidelity ; and certainly so may our King doe , he should finde none more faithfull to him , and ready to venture their estates and lives in defence of him and his Legall power , then the Parliament , and those who adhere to them , and this no question even those about His Majesty doe beleeve in their hearts , whatsoever they say ; they otherwise would never venture to put His Majesty upon such wayes as might exasperate them so as they doe . Was it ever knowne when Parliaments have been Papists , and the Kingdome Papists , that ever any dared venture to put Kings upon such things as might provoke such a Parliament , and the people that then would adhere to them ? Certainly other manner of effects would have followed the provocation of them at such times . Why was it that the Laws against Papists have been so remissely followed , and not onely Law , but Will against the Puritans have beene so hotly pursued , but this , they were afraid of papists that they would doe some mischiefe , but for Puritans , they were confident they would not stir , they would doe no hurt but beare , and therefore they might doe what they list with them , they needed not feare exasperating them , they were taught obedience to Governors out of conscience , and so they had them sure enough ; but the principles of the others would not bear too hard usage , therefore they must be more fairely dealt withall . I am confident , if wee could have seene into many of their bosomes , we should have found these reasonings in them , It is true , Puritans have beene taught obedience to Authority out of conscience , and howsoever Princes may bee exasperated against Puritanicall Preachers , as they call them , yet they are as much beholding to them as to any people in their Kingdomes for bringing people out of conscience to obey Authority ; whereas others obey only upon necessities , & so serve Princes as they may serve themselves by them , but in their teaching obedience to Authority they never taught obedience out of conscience to any mens bare wils . How far obedience is due I have shewne before . Wherefore although honest men are still bitterly inveighed against by the name of Brownists and Sectaries , and Papists seldome or never mentioned , yet we cannot thinke but they in their consciences are perswaded that they are not the dangerous men for resisting authority . How is it possible for any man to thinke that a Brownist , who onely differs from us in manner of Church discipline , but agrees with us in Doctrine and Civil-Government , yet that he may not be suffered to live in a Kingdom , when a Papist may be embraced in a Bosome ? Surely the consciences of the meanest are as dear to them as the consciences of the greatest . But it is said that a great part of the Army of the Parliaments are Anabaptists . There is no great feare they can do much hurt , if there be 40. Papists to oppose one Anabaptist ; But surely it is an unhappy mistake to say that there is any one Anabaptist in the Army , but a mistake , like many others . For it is one of the tenets that Anabaptists stifly maintain , that it is unlawfull to take up Armes upon any occasion : and therefore they are never found to weare sword , nor in their Ships to carry Canons for their own defence . But doth not the King professe that he will maintain the Protestant Religion , and governe onely by the Laws ? What need we trouble our selves then any farther ? The Answer to the Kings Professions and Protestations the Parliament hath already given ; it is far more fit for them to answer , then that any particular should : Onely this thing let me say , I put it to every mans conscience to judge , whether he can think that it is more likely for the King with those Cavaliers that are now about him , and the aid of Papists comming in , and called in unto him , to maintain the Protestant Religion , and Government by the Laws , then the King , together with his Parl. to maintaine the Protestant Religion , and governe by the Laws . Surely we must unreason our selves before we can think so . But yet further , perhaps some may say , We doe not take that which is done to be done by both Houses of Parliament , many of them are gone , but few remaining . 1. Some are gone , but compare those who are gone with those that abide , and you may easily see which way the stream of things would goe , if those that stay , and the Kingdome with them , had not hearts to appeare for the maintaining what God and Nature , and the Laws of the Kingdome have made their owne . 2. There are not so many gone as are pretended ; if they were the greater part that disliked the others proceedings , they might come and out-vote them , and carry what they would against them . 3. When I heare of such and such men going from the Parliament , who ought to stay , it puts me in mind of what I have read of Aeneas Sylvius , before he was Pope himselfe , he was of that judgement that a generall Counsel was above the Pope , and some yet wondring why so many forsook the Counsel , and would cleave to the Pope , he gave this reason , The Pope had Bishopricks , and Deanaries , and Prebendaries , & fat Benefices to bestow , but the Counsel had no such things ; They saw which way preferment went , and which way it was like to goe ; They have not seen Offices and great places of preferment bestowed by the Parliament . 4. Suppose more were gone then yet are , yet the Kingdome hath a Parliament in being , untill both Houses have agreed to dissolve it ; and if so , then either those that are gone , or those that remain , are the Parliament ; those who are gone , dare not challenge it to themselves , nor none for them . They remember that the Prelats were too bold in nullifying what was done in Parliament , because they were absent . Those that stay then are the Houses of Parl. and if their determinations must not be valid , because some of their Members be gone , then we may cal into question all determinations of Parl. that ever have been before us ; for vvho knows hovv many vvere present or absent vvhen it vvas resolved upon the Question ? 5. If a Country should choose a Representative Body to elect a King over them , and the choice being made by that Representative Body , aftervvards the Country should refuse obedience upon that scruple , that many vvere not present at that time the choice vvas made , some did dislike it ; vvould not the King for all that account it Rebellion in such , vvho upon such scruples should cast off their obedience ? But even in the Houses , are not things carryed on in a Faction ? are they not led by a fevv ? 1. If there be this liberty to object against the highest Court of Judicature in a Kingdome , vvhen can vve rest in any determinations that can be in any Civil Polity ? 2. What is this but to charge the vvhole Kingdome vvith folly , to choose some unfaithfull ; and the Houses of Parliament simple , that will be led by those that are unfaithfull ? 3. If any thing for the Kings prerogative were propounded by some , and followed by others , dare any accuse the proceedings to be factious ? Why then , when any thing is propounded by some for the good of the Kingdome , and followed by others , should it come under such a censure ? 4. There was more danger of faction in the Prelates Convocations , where the most of the Members were Bishops and their creatures , in servile subjection to them . There is no such danger in either Houses , there is no such distance between the Members amongst themselves ; there is no such dependance of one upon the other . 5. Faction cannot bee the act of a body that depends not upon another ; but in particular members of a body , dividing themselves from it unwarrantably , and turbulently seeking to get others to joyne against the body . Heretofore the not submitting unto the illegall Canons and Decrees , Injunctions , Orders of every Prelat , yea every paltry Commissaries court was accounted schisme and faction ; but who is the Schismatike , who are the factious men now ? Now although there be Ordinances from the highest Court of Judicature in a Kingdom , these men forget what arguments they were wont to use to poore Country men in their Courts to be obedient to Authority , and and what are you wiser then the Governours of the Church , who presume to shew themselves wiser then their Governours now . If any shall say , howsoever those who yeeld not to ordinances of Parl. cannot be accounted Schismatiques , because that is a rending from the Church . The House of Parl. may as truly have the denomination of the Church as the Prelats , their Chancellors , Commissaries & Officials ; will they not acknowledge the House of parl . to have as much power to govern the Church as they have ? surely they dare not speak out . Yea , the Houses of Parl. are as truly Gods Clergie , although there be never a Prelat there , as the Bishops or Ministers are ; it is a proud arrogation of theirs to make themselves Gods Clergie , that is , Gods lot or Heritage , thereby distinguishing themselves from the people , when as the Scripture makes the people Gods Clergie by way of distinction from the Ministers ; but never the Ministers Gods Clergie by way of distinction from the people , as 1. Pet. 5. 3. Neither as being Lords over Gods heritage ; hee speakes to Ministers , that they may not Lord over the Clergie ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the words are : let any shew me now where Ministers in distinction from people are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whence their word Clergie comes , but thus in matters of Church government , as well as in Civill , have people been deluded . But are not many , if not most of the House of Commons men of meane quality in comparison , and what must the great affaires of King and Kingdome be ordered by them ? 1. Would you know why so many of the Gentry in most Counties throughout the Kingdome are so malignant ? surely it lies in great part in this objection ; they look with an envious eye at the Parliament , because they think themselves as good men , yea , and far better then many of them there , and why should not they have been chosen in as well as those that are ? this pride and envie of theirs makes them swel at every thing the House of Cōmons doth ; it makes them forget that the liberties of themselves and posterities , together with the whole Commons of the Kingdom are maintained in such a way of choise of the Members of that House , howsoever for the present it hath not falne upon themselves ; besides many of thē had rather inslave themselves & their posterities to those above them , then not to have their wils upon those that are under them : they would faine bring it to be with us as it is in France , that the Gentry should be under the Nobility and Courtiers , and all the country people , the pesants , bee under them as slaves , they live in miserable bondage under the Gentrey there , who generally are Cavalliers . There is no Countrey in the world , where countrey men , such as we call the yeomandry , yea , and their Farmers and workmen under them , doe live in that fashion and freedome as they doe in England , in all other places they are slaves in comparison , their lives are so miserable as they are not worth the enjoying , they have no influence at all into the government they are under , nothing to doe in the making of Laws , or any way consenting to them , but must receive them from others , according to their pleasure ; but in England every Free-holder hath an influence into the making and consenting every Law he is under , and enjoyes his owne with as true a title as the Nobleman enjoyes whatsoever is his . This freedome many of the proud Gentry are vexed at , and hence it is their hearts rise so against those that are chosen by them , and against their Ordinances . But the Commons begin to discerne this more then they have done , and to be so wise as to hold their own faster then formerly they have . 2. Whatsoever quality any man is of before he be invested with power , should be no prejudice to his power when once he is invested with it . If a Prince should be chosen out of a meane condition , as many have been , must not he be obeyed as a Prince , notwithstanding that , as Saul , Agathocles , and others ? would it not be accounted an high offence , yea Treason for any to refuse obedience to a Prince upon this ground , that when he and that Family was chosen , perhaps neither he nor his family was the fittest and ablest that might have been had ? No , we are to rest in the choice being made . Is not the reason the same in this , although the degree inferiour ? The one is the supreme man in authority , the other a Member of the supreme Court of Judicature , and regulating all authority . 3. Yet further , the honour of the Members of the House of Commons consists much in this ; although personally some of them are not of very high quality , yet they are representative of whole Shires , Counties , Cities ; whereas the Noble-men themselves are not thus representative ; every one is there for himself , and for the good of the Kingdom , because in regard of his estate and honour that he is born to , hee hath a deeper share then other men in the good of the kingdome . 4. Such is the constitution of the Government of this Kingdom , that the Commons of the Land choosing so many to represent them , have that power that they may so moderate the Government by Nobility & Monarchie , that neither of them may grow into a Tyrannie , but govern by Statute Law made by the three Estates and the Common Law , judged by Courts of Judicature that Law hath enabled thereunto . And this power , seeing they have it by the constitution of the Government of this kingdome , & that sutable to the very law of Nature , both His Majesty and the Nobles do beleeve , so far as the Law of God and Nature will give leave , they will maintain with all their might . But what would the Lords or Commons have ? hath not the King graciously yeelded to them , almost in all things they can desire ? why doe they now stand out so as they doe ? True , we acknowledge with all humble thankfulnesse to God and his Majestie for what he hath done ; & what is for the good of the Kingdom , surely is for the good of his Majestie too ; and if it be so worthy an Act of the King to yeeld his royall assent to those things that are so beneficiall for his Majesty and the kingdome , then surely the Act of Commons & Lords must have their due praise in preparing such good things first , in voting them and presenting them to his Majesty , for his Royall assent to them . But then you say , What would they have more ? what doe they stand for more ? They desire that , and stand for that now , without which all is done is nothing , all that they shall doe will be nothing , yea , they themselves wil be nothing : No marvail therefore , although they and the Kingdome with them stand for that . But what is that ? It is that the defence of the King , Kingdome , and Parliament , from the danger of the plots & attempts of Papists , and all Malignants , may be put into the hands of those that they may confide in . To what purpose are good Laws made ? To what purpose is a Parl fitting , if Papists , Prelats , Popish and Prelatical men , Atheists , Delinquents so infinitely discontent , whom we had cause enough to fear that they would endeavour to get power that they might disanul all , and according to those fears wee see what is come to passe ; if wee may not have the Militia of the Kingdome , that is the onely positive Legall way next to that we have from the Law of Nature , to resist such power as would endeavour to undoe all . If a man should be bound to pay me such a debt , and withall to joyn with me to provide safe means of conveying both my self and money to such a place , if this man at the day appointed should pay the debt duly to a farthing , but when I tell him of great danger by the way , many lye in wait to surprise me and my money , and I require of him to joyne with me to afford me such aid as I may goe safely , for go I must , if he refuseth , and will onely consent to such aid as I not without good grounds have cause to suspect to be as dangerous even as those that lie in wait for me , yea , it may be I can prove that even some principal ones of those he would have for my aid & safety , are confederate and of the same company with those that lye in wait for me . Now I demand what advantage is it to me that the debt is paid me , supposing I must go & have no other way to help my self but that which he denies to me ? is it not all one to me as if he had refused to pay the debt ? Doe you think that good words would be enough to you in such a case , if hee should say , I le warrant you , you may be safe , when I know certainly these men are of the company with those who lie in wait for me , & I have other men by , whom I know will be faithfull , and can be no prejudice to the other party , and I desire him that hee would suffer those to goe along with me for my safety , and he refuseth it ? But howsoever were it not better to harken to peace , if possibly there may be wayes of Accommodation ? Peace is indeed a most lovely and desirable thing ; we desire with our soules to live in peace . God himselfe knows , there is nothing that would be more acceptable to us , then to serve God & the King in waies of peace ; God forbid but that we should in all our waies shew our selves the children of peace . We could make large orations in commendation of peace , as well as others ; yea in the midst of all the clatterings of our Arms , and sounds of war-like instruments , yet peace is in our eyes and hearts : As faithfull Ministers in all the terrible threats they denounce in the name of God against impenitent sinners , seeke the true peace of their souls : so the true souldier who is faithfull to God and his Countrey , although he hath the sword in one hand , and fire in the other , yet it is with this Motto , Sic quaerimus pacem . For a full Answer to this Objection , I shal first answer meerly as a Divine out of the Scripture , and then we may consider what may be said in true wisdome of Politic. For the first . The Scripture tels us , James 3. 17. The wisdome that is from above , is first pure , then peaceable . Such an expression , did it not come from an Apostle , would be scorned by many profane Atheisticall spirits amongst us ; yea they would accuse James himselfe , if they dared , for a Puritan , for speaking thus . The Scripture frequently joynes Peace and truth , peace and holinesse , peace and righteousnesse , grace and peace together : We must be sure so to seek peace , as we must seek the God of peace , the Gospel of peace : That were a fearfull peace that should make war between the God of peace and us , or deprive us of the Gospel of peace . Let us not dis-joyn or disorder the Angels Doxologie , Glory be to God on high , peace on earth , good will towards men : So peace on earth , as glory may be to God on high , and the good will , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this our God towards us . Placet ista distributio , sayes Bernard , this distribution pleaseth me wel , that God should have glory , & we have peace . Oh that this Angelical distribution of glory & peace might please us all ! The truth is , peace is sweet , and those which are thought enemies to it , pray a hundred times more to the God of peace , for peace , then those who plead so much for it . Peace is to be purchased at any rate , but with the losse of Truth ; if this be the price of it , we buy it too deare . We use to say , We may buy gold too deare ; It would be a hard bargaine if the glory of God , if the liberty of his Ordinances , that now we have an opportunity to enjoy , if the most religious party in the Kingdome should be now sacrificed for a supposed peace , which upon such terms certainly will not hold long : This would make God our enemie , not only because his glory , truth , & Saints are dear unto him , but because those who are most religious , have stuck most to the Parliament ; they have ventured their estates , their lives , their children , their servants for the safety of King , Kingdome and Parl. Never was Parl. so engaged to any party in England , as they are engaged to these now : Therefore it were the most horrible injustice that ever was in the world , if the Parl. should leave them , yea sacrifice them to their adversaries , only to provide for a false uncertain , dishonourable peace for themselves and others . It cannot be imagined that such a thought could enter into them ; God would never suffer such injustice as this to passe this world , without the expressions of his high indignation against it . And in way of true wisdome of civill polity these foure things must be considered of . 1. How far treaties may be advantagious to the adversaries . We read Dan. 8. 25. that through peace many should be destroyed . Under the name of peace , there may be fomented the most bloody , cruell war that ever England hath knowne : Many people when they hear of the word Peace , they are so pleased that they run away with that , not knowing what bloody cruel designes may lye under it , and be promoted by it , and they think that if some follow not the treaty presently , though upon never so great disadvantage , it is because they are bloody and love war ; whereas in truth it is that they might prevent cruel bloodshed , and the outragiousnesse of war as much as in them lies , which they see in all probability may follow upon giving the aversary that advantage he desires , though the standers by see not the cunning of it . 2. Great care must be had in the propositions of , & conditions about peace . We reade 1 Sam. 11. 2. when the men of Jabesh Gilead would make a covenant with Nahash , he told thē that upon this condition he would make a covenant with them , that he might thrust out all their right eyes , and lay it for a reproach upon all Israel . 3. You must be sure you make such a peace as you may confide in it , so as you may not be afterwards at the mercie of your adversaries , whether they will keep the conditions yea or no : you must take heede of disinabling your selves , to maintain what your conditions of agreement bind to , especially if you have to deale with Papists , whose principle is , that no faith is to be kept with Heretiques , and for the Catholique cause leagues may be broke ; if your peace hinder your strength to maintain your right , what security can you have in your peace one moneth ? 4. As things now stand great care had neede bee taken that the hearts of people who have shewne themselves forward , venturing their lives , exhausting their estates , may not be discouraged , lest if Parliamennts ever neede the people again , they never finde them appeare for them , stick to them ; and cases may fall out that there may be neede of the peoples standing by them hereafter as well as now , or else their priviledges may soone vanish , and their power be over-powred , and so come to nothing . Wee know how soon authority is contemned , where power is not joyned with authority . But do not our adversaries grow stronger then we ? if so , it is in vain for us to oppose . It is impossible to conceive they should , except the Kingdome be so besotted , as never yet any Kingdome was upon the face of the earth . For 1. How can men of understanding , who have estates in the Kingdome , and have posteritie to live here , imagine that the Kingdome should be better governed by the King , with those Cavalliers about him , then by the King with his Parliament ? 2. If the Parliament should now be over-powred and spoiled because they have gone according to their consciences for the good of the Kingdom , must not all Parliaments hereafter lye at mercie ? 3. If these men prevaile , is there not danger lest things should be carried as they please ? if they get power into their hands , who knows but that they wil presume to give Laws to us , that things shal be done according to their minds rather then the Kings ? doth not the King forbid plunderings now , & yet do they not plunder as they please ? if then they get power into their hands fully , what will not they do then ? These things being so obvious to every mans thoughts , that one can hardly bee a man to understand any thing , but he must needes think of those things ; how then is it possible that the Kingdome should not generally rise with a spirit of indignation against these men , who are thus risen up to make such spoile and waste in the Kingdome ? Although they doe not yet stir in many places , hoping there may be some help of these things some other way ; but if they see there be no other help , it cannot be conceived but this spirit of indignation must rise through out the Kingdome ; men will never suffer themselves to be baffled out of their Religion , their liberties , their estates on this fashion ; They will never so unworthily desert those whom they have chosen , and betrusted with their estates , liberties and lives , those who have been so faithfull to them , spending their strength in their indefatigable labours night and day , wasting their estates , and hazarding their lives for them ; wherefore it cannot be imagined that the adversaries should ever gather more strength then we . 2. Suppose they could be more in number ; yet considering how vile and wicked , what notorious blasphemers and cursers they are , they are not much to be feared . Plutarch reports of one Cyneas , discoursing of the opinions of the Epicurians , that they thought the gods tooke no care of , had no regard of mens doings , and that the onely happinesse was to live in pleasure , for so the gods themselves did : Fabritius hearing this , cryed aloud , and said , The gods grant that Pyrrus and the Samnites were of such opinions , as long as they have wars against us : Supposing that if they were thus , and had such vile opinions of the gods , they could never prosper to doe any great matter . We dare not say thus of our adversaries , God grant that they continue thus vile and blasphemous as they are : No , we pray if it be possible that they may see how they fight against God , that their hearts may be changed ; but yet we are of this beliefe , that Fabritius was of , that whilest they are so wicked , and speak so vilely of God , and blaspheme his name so as they doe , that they are not much to be feared , they wil never be able to doe any great matters , the wrath of the Almighty will pursue them . 3. And lastly , if they should get more in number , yet if our cause be Christs , ( which is cleare to us , for our consciences tell us we desire not , we endeavour not the wrong of any man living , much lesse of our King ) we then have Christ with us ; And as Antigonus once said to his souldiers , when they said that their enemies were more in number , Why how many doe you reckon me for ? So I may say in this case , How many doe you reckon Jesus Christ for ? If he be not with us , let us lay down all presently . Wel , but we are sure for the present there is a wofull disturbance in the Kingdom , and mens estates are consumed in the extreme charge of these Wars , and what shall we think will become of things at last ? It is true , when a bone is out of joynt , there is much pain ; but if the care be not of setting it right , the very setting will breed much more pain : There is much disturbance , but it is onely the breaking out of what hath layn in the plots and secret workings of our adversaries a long time . It was once the speech of Lysonder , that if the Lyons skin will not serve , we must help it with the Foxes ; Contrary now it is with our adversaries ; The Foxes would not doe the deed , and therefore now they put on the Lyons . It is well for us that things break out , when there may be help to resist ; our condition was as dangerous , though not so troublesome before ; now our disturbance is but the noyse of resisting , a deluge of evil that was flowing in upon us : That man certainly is not a wise man that is not willing the flouds comming in upon him should not bee stopped , because the stopping of them will make a noise . 2. But consider wisely who have bin the cause of this disturbance ; Puritanicall Preachers are cryed out of : So Elijah was said to be the troubler of Israel : Amos was said to speak such words , as the Land could not bear : Paul was accounted a pestilent fellow , a mover of sedition : They cryed out of the Apostles , that they turned the world upside down . Luther in his time was called Tuba Rebellionis , the very trumpet of rebellion . But if men wil not shut their eyes , and stop their ears , they cannot but know the cause of our disturbance hath been the pride and cruelty of Prelates , forcing illegall things both upon our brethren in Scotland , and upon us ; Is it not as clear as the Sun , that the disturbance began with their imposition of their own Service-book upon them ? Have not they & their Preachers sought to infuse such principles into Kings , that all is theirs , to dispose on as they please , That they are bound to no Laws ? A doctrine condemned by the Heathens . We reade of Trajan the Emperour , when he ordained any Pretor , giving him the sword , he would bid him use the sword against his enemies , in just causes ; and if he himselfe did otherwise then Justice , to use then his power against him also . And as Ministers , so people that have been most conscientious , they have been cryed out of as disturbers : Thus it was in the Primitive times , if there were any evils upon the Countries where the Christians dwelt , they cryed out of them as the cause of all , the voice presently was , Christianos ad Leones , bring forth the Christians to the Lyons : so now , the Round-heads the cause of all . Men that will examine things , and are not mad with malice , wonder how such an apprehension can arise ; They suffer the wrong , and yet they are accused for the trouble of the Kingdom ; by reason of their sufferings they are more in the view of people then other men ; and therefore when men are in a rage , they fall upon them that are next hand . They indeed will not yeeld to such illegall things as others will ; they think themselves bound what lies in them to keep the Kingdome and their posterities from slavery ; and for this good service , although it cost them deare , they must be accounted the cause of all the evill in the Kingdome . Did they ever plot any Treason , as Papists have done from time to time ? Did they even in times of Popery ever seek to blow up Parliament houses , as Papists have done ? There is a great deale of stir about these men , but what have they done ? the very foundations of this our Land are out of course ; but what have the righteous done ? So far as they can they yeeld active obedience to what Law requires of them , & in what they cannot yeeld active , they yeeld passive , and what can man require more of them ? Onely they wil not yeeld to mens wils and lusts beyond that authority they have over them , and who wil that hath the spirit of a man in him ? But these are not friends to the King. Surely those who obey so far , cannot without extreme malice be accounted enemies to the King ; They pray more for the King , then any people doe : yea they do more for him and his , in a right way then any people doe . Who have ventured so much of their estates to reduce Ireland to the obedience of the King , as those that are thus called Round-heads ? Will it not be found that some few of these in the City of London have disbursed more of their estates for the Kings service in this thing , to keepe this his lawfull inheritance in his possession , and for his posterity , then all those thousands that are now with the King in his Army ? And heretofore , who were the men that were most free with their estates to assist the Parl and to have recovered the Palatinate , but these kinde of men ? Howsoever now God sees , and the world sees they are ill requited at this day . No , no , God , and we hope in time , Man also will find our other troublers of the Kingdom rather then these . The Lord judge between us and our adversaries in this thing . As for the great cost & charge the Kingdom is at , 1. We must know those who have done least in this kind , complaine most ; those upon whom the weight and burden of the work hath layn , you heare not to make such complaints of the charge . 2. Better venture halfe then lose all . In this thing that saying is true , Dimidium plus toto : If we be too sparing now , it is the onely way to lose all : it is better to have but a piece sure , then by venturing to keep all , to lose all . If we will keep all , we may soon lose all , as many have done ; they have kept their estates for the spoilers . Yea we were better to have lesse , as our own with freedom , then more with bondage at the wils of others . Times of extreme danger are no times of complaining of charges ; If a mans house be on fire , were it not absurd for him to cry out against breaking of the tiles , because it wil put him to charges ? There is a story of a man who in discontent hanged himself , & his servant comming into the room at that instant , seeing his master hanging , he presently cuts down the rope , & so saves his life : afterward this man being extreamly covetous , wrangles with his servant because he would rather cut the rope then untye it , & so put him to more charges : Doth not all lie at the stake ? is not the very life of the Kingdom in danger ? is it not time for us now to have our hearts raised above these things ? Let us take heed our covetousnesse be not our undoing ; and if our enemies find treasure with us , then how justly may they mock and jeere us ? When Constantinople was taken , in the yeer 1453. it appears by the Turkish History that it was lost through the Citizens covetousnesse ; The Citizens were full of gold and silver when it was taken , but would not pay the souldiers that should have defended them , and so their enemies made merry with their riches . The like is reported of Heydelburgh , taken by their enemies not many yeers since , upon the like ground . God hath been beforehand with us in many mercies , and he hath yet more rich and glorious mercies for us , that surely will pay for all at last over and over again . We are unworthy of our liberties , unworthy of the Gospell , if we prize them at so low a rate , as if they were not transcendently above all the costs we have been at , or are like to be at . We think these charges much , but there is not one yeare wherein our neighbours in the Low Countries are not at far more charge then we have been at this chargeable yeare ; all our extraordinary charges are below their ordinary . But although there is nothing can be said , but God allows of these wars , yet were it not better in prudence that I be not seen in them ? for if I be , if the other party prevailes I am undone ; if I be not , yea , although I should do something for that party , yet the Parliament will never do me any great hurt . It is true , the lenity of the Parliament on the one side , and the cruelty of the other party on the other side , hath been a great prejudice to the one , and advantage to the other : How many delinquents that have been complained of , and brought up with great charge to the countrey , yet have gone away insulting ? but whosoever comes under the power of the other , either must yeeld , or is undone ; yea , it may bee undone , though then hee yeeldes . What blood hath beene of late shed by them , even in coole blood ? But how unreasonable is this so to reason , The Parliament is more just and gentle , the other more cruell and mischievous , therefore I will leave the Parliament to sink for any help it shall have from me , and joyne my selfe with the other party . God will judge these evill thoughts of yours , and yet you may be mistaken , in this your device to save your estate , you may prove false to the Parliament , and yet your estates not so safe as you thinke ; it may befall you as it hath done others , that when these plunderers come to you , if you tell them you are for the King , you are no Round-head , then they reason thus with you , If you be indeed for the King , you will be willing to have your estates goe to be helpefull to him , and so they may reason you out of all you have , and so you may be deceived of what you aimed at , by discovering your selves not to be Round-heads . Whatsoever you be , yet if they prevaile your goods will be found to be Round-heads . They are a little faire mannered now and then as yet , because they have not the day ; but if once the day be theirs , and they have power in their hands ; then they will call your goods by what name they please . Platina tels us , that when the citizens of Papia in Italy were at dissention by reason of the faction betweene the Guelphes and the Gibellines : The Gibellines procured a favourer of theirs called Facinus Cajus to assist them , covenanting that hee should have the goods of the Guelphes for his labour ; but he being once come into the Citie and prevailing , he spared the goods of neither of them : whereupon the Gibellines complained , saying , that their goods also were spoiled ; he answered them that they themselves were Gibellines , but their goods were Guelphes . You may perhaps be Royalists , but your goods will be Round-heads . Job 27. 8. What hope hath an hypocrite though he hath gained , when God taketh away his soule ? If men by hypocriticall devises should gaine as they desire , yet when God takes away their souls , what good have they then ? But how miserable then will it be for them , when God curses them for the present , and when their soules are taken away at last ? what hope can they have then ? It is just that the curse of God should pursue them , who will be of any side for their own advantage . Ro. Hoved. fo . 438. reports of Brabantes called Rutters , that they would serve on any side for wages ; therefore they are called by Hoveden , Nefando gens , and he saies they were accursed in the Lateran Councell . Whereupon the conclusion from all is , There is nothing required of you in this service by both Houses of Parliament , but what you may with a good conscience undertake , by Commission from this great Generall The Lord of Hosts . Be not therefore daunted with such words as those , What ? will you fight against the King ? If you fight against the King , who doe you fight for ? surely it must be for his enemies ? and who are they ? You know , and all the world may know you fight for none but the Parliament and the Kingdome ; what shall the Parliament and the Kingdome be accounted enemies to the King ? how can they be under his protection if they be his enemies ? and if the King should put them out of his protection , what doe you thinke would follow upon this ? No certainly , when things come to be examined , you see there is no such matter : No , this businesse is for no hurt to the King. Those men who goe up and downe pillaging and plundring , and doing mischiefe to all extremity wheresoever they come , who make a spoile of this Kingdome , and that of Ireland , and all under the name of the King : These are the men who wrong the King , rendring him to the Subject as if he were another Maxentius , who reduced the City of Rome into such a condition , as there was no forrest of theeves wherein the lives of Citizens were not more safe then in their houses . In his Orations he made to his souldiers , no words were more frequent then these , Fruimini , dissipate , prodigite , Enjoy , riot , spend . These men doe what lyes in them to put men upon examining , Whether the relation between King and people may not possibly be broke ? Whether Kingly power be such an indelible character upon any person , as nothing can ever possibly put it out ? Whether that which is by compact and covenant , do not bind mutually ? Are not they then like to perjudice the King more then any ? If there be any possibity of such thoughts risen in people , what can occasion them sooner then the doing such open violence , and committing such outrages aganst the Subjects in all places , and that with boldnesse and confidence in the name of the King ? If it were as they say , if people did beleeve these men , it might cause strange thoughts of heart in them , even such thoughts , as these , How can we bee in a worse condition under any ? What , hath God tyed us , if once a supreame Governor be acknowledged , that he must ever be acknowledged , Whatsoever he doth against us , even to destroy us ? Where doth the Scripture say so ? It need be a very cleare Scripture that shall tye us to this , to lie down under such intollerable burdens as these are , to see our ruine , & the ruine of our wives & chileren before our faces . We must not resist those who have high power . True , so long as they goe according to their power given them , or as long as they have it , but may they not possibly be discharged of it ? Resisting the Priests is condemned in Scripture ; what ? can nothing therfore discharge the Priest of his priestly office , and my acknowledging of his priestly power ? What , did our forefathers so far give all power out of their hands , as they have not left us so much as the benefit of the Law of Nature to help our selves withall ? What hath God made such difference between man and man , as that one should spoile , and destroy , and do what he list , and whole Kingdomes should lie downe under him and say nothing , and doe nothing to helpe themselves ? Hath God made all the world to bee under the lusts of twenty or thirty men ? Nature hath not made such a difference betweene one man and another , wee see them to bee of the same mould wee are of ; God hath not revealed from heaven by his Prophets , that this or that family must be so much above others , rather then other families . That then that now makes the difference between man and man , is from men setting up this family rather then another , or this person rather then another ; but is it possible to conceive that any Common-wealth should set up any to their owne ruine ? Were it that men kept in due order , or that when the most abominable injustice and violence that is offered , men did not presume so audaciously to make use of the name of the King , these reasonings would never bee occasioned in mens hearts : woe therefore to them by whom such dangerous offences come . The Lord deliver us , and the Lord deliver His Majesty from these men , and such fearefull scandals as they cast upon him . How dangerous a temptation is this to Princes , to have such an apprehension infused into them , whatsoever they doe , whatsoever spoile of Kingdomes they make , and violence they offer , they shall still enjoy what they had , and be acknowledged as they were ? That Land is in a sad condition where these thoughts are applyable to the Prince thereof , and lie boiling in the hearts of the people . For our parts we desire as long as ever we are able , to charge onelie even in our very hearts the actors of all the violence and spoile amongst us , and our brethren in Ireland , as the Authors of it : and therefore we judge it is the best service we can doe for the King , to deliver him from these mischievous men , that his throne being established in righteousnesse , his Crown may slourish upon him and his posterity . These things I have spoken out of conscience of my duty to God , and to the Kingdome , knowing that if some do not open these things as they are able , to satisfie the ignorant , and doubting , and erroneous consciences of many , they will he found guilty of betraying themselves , their brethren , their posterities , their religion and liberties . Now having endeavoured to cleare , that what wee doe , we doe by commission from the Lord of Hosts , the way is cleare to fetch soul-staying , supporting , satisfying comfort from this glorious Name of God. It is not more glorious then comfortable to the Church of God. Surely we need not feare wars , strength of enemies , roaring of Canons , clattering of weapons , beating of drums , neighing of horses , so long as God , our God is the Lord of Hosts . Now I come to what I promised , to shew you this name of God written upon the Mercy-seat . Xerxes used to pitch his tent on high , and stand looking upon his Army , when they were in fight , to encourage them . This our great Generall stands on high , looking upon his people in their battels , let them looke up to him , and there is encouragement enough to fill any heart in the world . This Title is an exceeding vast treasurie of comfort and encouragement , Deut. 30. 3 , 4. Heare O Israel , you approach this day to battell against your enemies , let not your hearts faint , feare not , do not tremble , neither be terrified . Observe the variety of expressions , Faint not , Feare not , Tremble not , Be not terrified ; Why ? For the Lord your God is he that goeth with you to fight for you . If so much encouragement meerly from Gods going with us to fight for us , what is there from all those severall workings of God in battels , which this Lord of Hosts is pleased to declare himselfe in ? Psal . 46. 7. The Lord of Hosts is with us , the God of Jacob is our refuge : and ver . 10. Be still , and know that I am God , I will be exalted : and again , I will be exalted . Quiet your hearts in this . If any distracting , sinking , discouraging thoughts arise in your hearts , still them all with this . And therefore ver . 11. in the next words he repeats that againe , The Lord of Hosts is with us , the God of Jacob is our refuge . Luther was wont in sad tumultuous times to say to those about him , Come , let us sing the 46. Psal . It is a Psalm most sutable for these times to be sung often . Isa 51. 12. Who art thou that thou shouldest be afraid of a man ? Surely thou doest not know what thy priviledge is , thou knowest not what interest thou hast in the Lord of Hosts , that thou art afraid of a man that must die ; wherefore it follows , v. 15. I am the Lord thy God that divided the sea , The Lord of Hosts is his Name . But you will say , Ah! if we knew indeed that the Lord of Hosts were ours , that he were with us , then we might well comfort our selves in these times of wars , but that is all the question to us , for want of the assurance of that our hearts are troubled . First , Though you doe not know certainly that you have any speciall interest in him , yet it is a great comfort to know that all things in wars are carryed on by him , yea , though he were a meere stranger to you , and you to him : as suppose you were sure there should be nothing done in all these stirs about wars but by the will of the most wise , the most holy , and most mercifull man in the world , that hath all the holinesse , all the wisdome , all the mercy that all the men in the world ever had , although this man were a stranger to you , you never saw his face in your life , yet would it not be a stay and comfort to your hearts to heare that all things were committed to the dispose of this man , and not a stroke struck , nor any hurt should come to any , but as this man gave out his commissions ? certainly it would quiet our hearts much : but that all is at the dispose of this Lord of Hosts is far better , whose holinesse , wisdome , and justice is infinite ; although yet we do not know any further of him , wee cannot say we have any speciall interest in him . Secondly , Although you doe not know your interest in this Lord of Hosts , yet your hearts may be stayed , yea , comforted in this , that the cause hath a deep interest in the very heart of this Lord of Hosts , and therefore that shall prosper howsoever . The satisfafaction the soul takes in this is a speciall argument of interest in this God. Thirdly , Yet further I will tell you how you shall know whether you have any speciall interest in this Lord of Hosts or not , from that Scripture , Psal . 84. 3. O Lord of Hosts my King and my God. Here are these two , Lord of Hosts , and my God. Now all the question is about the Copula , that which joynes these two together : there you have it my King , that is set betweene them ; if then you can say , O Lord of Hosts my King , you neede not staie there , but may confidentlie goe further to the other , my God : If you can out of the uprightnesse of your hearts say , O Lord thou knowest the desires of our Soules are that thou mayest rule over us , O when shall we heare that blessed voice , The Kingdomes of the earth are the Lords & his Christs , and he shall reigne for evermore ! O that thy Kingdome might come more powerfully in our hearts , and that it might be more conspicuous in Church and State ! The speciall reason ( thou knowest ) why we are willing to venture our selves as we do , to endure any hardship , to part with our estates , is that Antichrist may never rule amongst us againe , but that we and our posterity may be under the Kingdome of Jesus Christ . Surelie this is the voice of those who have the Lord of Hosts to be their God. That is an everlasting rule , If he be thy King , he is thy God. Now then for the full comfort and encouragement the Church of God may take from this glorious name , Consider the Relation that the Church hath to this Lord of Hosts , and the Relation this Lord of Hosts hath to the Church . For the first . 1. The Church is the City of the Lord of Hosts , it is not onelie Gods Citie , but his Citie , under this Title , Psal . 48. 8. As we have heard , so have we seen in the City of the Lord of Hosts ; Wee may comfortablie say , This Citie of London is the City of the Lord of Hosts . God hath precious Saints here , abundance of them , and it hath done worthilie for the honour of the Lord of Hosts of late , and therefore surely the Lord of Hosts will defend it . If there bee any Citie under heaven that may be called The Citie of the Lord of Hosts , then I am confident the Citie of London may . But we are to take here the City in a spirituall sense for the Church of God , as it is usuall in Scripture . Now we know when an Army hath to do with a City that is in the inheritance of the Generall , then if there be any power in Generall or Army , it will bee all put forth to the utmost , either for the defence , or gaining that City : As the City of Breda in the Low-Countries , when that was besieged , it was soon won by the Army of the Prince of Orange , because that City was the Princes own City , his proper inheritance ; he had a speciall eye and care over that City . Surely the eye and care of this Lord of Hosts , though it be over Towns and Countries , and walled Cities , yet it is most over his Church ; if he hath any power in all the Armies in heaven and earth , it shal be put forth for the defence of , and supplying good unto this City . Hence that passage in the prayer of Solomon , 1 King. 8 44. If thy people go to battell , and shall pray to the Lord toward the City which thou hast chosen , then heare in heaven . Jerusalem was the City God then chose , which was but a type of every Church in the time of the Gospel . 2. The Church is the Vineyard of the Lord of Hosts . Esay 5. 7. For the Vineyard of the Lord of Hosts is the House of Israel . Certainly God will not suffer the wild beasts and boares of the field to devoure and lay waste his Vineyard . A Generall will be very carefull in keeping enemies out of fruitfull Countries , but especially our of his own Vineyard . We reade 1 Kin. 21. 2 , 3. how loth Naboth was to part with his Vineyard , though King Ahab was sick for it , yet God forbid that I should give the inheritance of my fathers unto thee . Gods Vineyard is beloved of him and deer to him . Esa . 27. 3. I the Lord keep it , I will water it every moment , lest any hurt it , I will keep it night and day . 3. It is the Mountain of the Lord of Hosts . Zac. 8. 3. in which regard God professeth himself very jealous for it : Thus saith the Lord of Hosts , I was jealous for Sion with great jealousie , I was jealous for her with great fury , He gives the reason in the latter end of the 3. ver . Jerusalem shall be called the City of truth , and the Mountain of the Lord of Hosts , the holy Mountain . As if the Lord should say , What ? are they come to hurt my Mountaine , my holy Mountaine , my Church ? Fury riseth up in the face of God presently . Yea , Esa . 31. 4. When the Lord comes to fight for mount Sion , he comes forth as the young Lion roaring on his prey , so shall the Lord of Hosts come downe to fight for Mount Sion . God will leave heaven to fight for his Church ; will not you leave your shops and your houses ? 4 The Church is the house of the Lord of Hosts . Hag. 1. 14. The Text sayes , They did worke in the house of the Lord of Hosts . which typified Gods Church . A Generall will fight to maintain his own house , it were a signe the enemy had prevailed indeed , if hee should come and plunder the Generals own house . In regard of this that is said of the Church to bee Gods House , vve have that expression , Psal . 24. 9 , 10. Lift up your heads O ye Gates , even lift them up ye everlasting doores , and the King of glory shall come in . Who is the King of glory ? The Lord of Hosts he is the King of glory . You know when a Prince comes to his own house , the great gates are set open ; when other men come thither , they come in at the wicket , at some lesse doore ; but when he comes himselfe , then all is set wide open . 5. The Church is the place of the name of the Lord of Hosts , Isay 18. 7. To the place of the name of the Lord of Hosts , Mount Sion ; now Gods name is deare and precious to him . It is a great priviledge God grants to his Church , that it is the place he chooseth to set his name there , Exod. 20. 24. Nehem. 1. 9. As God would have us highly to esteem that place , to seeke after that place , as Deut. 12. 5. Unto the place where God shall choose to put his name , there shall ye seeke , and thither shalt thou come , & thither shall you bring your burnt Offerings and Sacrifices , &c. — So surely God himself puts a high price upon that place , and he will preserve it . 6. The Church is the place of the glorious reign of the Lord of Hosts , Isa . 24. 23. The Moon shall be confounded , and the Sun ashamed , when the Lord of hosts shal reign in Mount Sion and in Jerusalem before his Elders gloriously . God hath yet a further and more glorious Kingdome to be set up in his Church then ever hath been , at which all the glory of the world shall be darkned by reason of the brightnesse of this glory , & it is the Lord of Hosts that shall thus reigne . Surely then all the Hosts shall have their strength put forth in defence of , and providing for this place of this glorious reigne of their great Generall . 7. The Church is the people of the Lord of Hosts , Zep. 2. 10 , 11. This shall they have for their pride , because they have reproached & magnified themselves against the people of the Lord of Hosts . The Lord will be terrible unto them . They in their pride lift up themselves , and magnifie themselves against the Saints , as if they were a company of silly weak men , they doe not know that they are the people of the Lord of Hosts , therefore God threatens there that he will be terrible unto them . And thus you have the Relation of the Church to God , revealing himselfe in this name , The Lord of Hosts , yet marke further , the Relation that God hath to them in this his name : As 1. The Lord of Hosts is the portion of his Church , Jer. 10. 16. The portion of Jacob is not like them , hee is the former of all things , The Lord of Hosts is his name . Wherefore if there be any thing in The Lord of Hosts , that can doe them good , they may challenge it , for God The Lord of Hosts , is their portion , they may make use of all that is in him for their good . 2. Hs is their Redeemer : That you have in the Text , Our Redeemer , The Lord of Hosts is his name . The Lord undertakes the redeeming of his people under this title of his , on purpose that the multitude , the greatnesse , the fury of their enemies might not daunt them . Your Redeemer is not one that cannot save , he is The Lord of Hosts , and one you may certainly confide in , for he is The holy One of Israel . 3. He is the pleader , yea the through pleader of the cause of his people . Jer. 50. 34. Their Redeemer is strong , the Lord of Hosts is his name , he shall throughly plead their cause , that he may give rest to the land , and disquiet the inhabitants of Babylon . God hath begun to plead the cause of his people already , and hee hath shewne himselfe The Lord of Hosts in it , but hee hath not yet throughly pleaded their cause as he meanes to doe ; when he shall doe that , he will then give rest to the Land , and disquiet the Inhabitants of Babylon . This work will cost the inhabitants of Babylon deare ; they were never so disquieted amongst us as they are at this day . They have troubled the Saints , and God now troubles them , but will yet disquiet them more ; although they thinke to defend themselves by gathering Armies , yet the Lord of Hosts shall disquiet them , and give rest to his people : There remaines yet a rest for the people of God , even in this world . 4. The Lord of Hosts is the Husband of his Church , and this is the most neare and sweet relation of all . Esa . 54. 4 , 5 , 6. Feare not , &c. For thy Maker is thy Husband , the Lord of Hosts is his name . The Lord hath called thee as a woman forsaken , grieved in spirit , when thou wast refused , saith thy God. Alas , saith the Church , I am a poore desolate widow , a woman forsaken and grieved in spirit , every one neglects me , I am rejected of all . Well , sayes God , I took thee when thou wert thus forsaken to be my Spouse , I have marryed thee to my selfe , therefore now feare not , I am the Lord of Hosts , the God of the whole earth . Surely a Generall if he hath the heart of a man in him , he will fight for his Spouse , he will not suffer his Spouse to be ravished before his eyes . What sayes Ahasuerus concerning Haman , Will he force the Queen before my face ? Vile men are risen up , and they seeke to ravish the Church , the Spouse of the Lord of Hosts , and do you think he will suffer this before his face ? Shall not all the Armies in heaven and earth rather come together , and fight for her deliverance ? Now then if all these things be thus , we have cause then to quiet our hearts in the midst of all our fears and distractions , to stand still , and see the salvation of God , the salvation that this Lord of Hosts is working for us . This is the businesse that I have been endeavouring , to enlarge before you the object of your faith , and to lessen the object of your feare . Surely if the Lord of Hosts hath such a relation to his Church , and the Church such a relation to him , he cannot but be exceedingly provoked against any that shall meddle with his Church to doe it hurt . I will give you one notable expression of his anger against such , Esa . 3. 15. What mean ye that ye beat my people to pieces , and grind the faces of the poore ? saith the Lord of Hosts . God here speaks angerly , What am I the Lord of Hosts , and will you offer this ? What mean you ? As when we flie upon a man in anger , ( whom we see doth things to our prejudice , or the prejudice of any neer to us , in an absurd maner ) we say , What doe you mean to do thus ? what are you mad ▪ Doe you know what you doe ? Doe you know who they are you thus abuse ? From all these gracious expressions of this Lord of Hosts to the comfort and encouragement of his people , the result is that in the 8. of Esay 12 , 13. Say not , A confederacy to them that say , A confederacy ; oh ! many of their forces are joyned together ; feare not their feare , but sanctifie the Lord of Hosts himselfe , and let him be your feare , and let him be your dread . The Name of God is a strong Antidote to drive feare out of the hearts of the weakest . Upon what we have seene in this title of God , we may well say to the fearful in heart , be strong , feare not , as we have it Isa . 35. 4. Let women and all such as are naturally feareful , take heed of sinfull feare . The fearfulnesse of women hanging about their Husbands , and children , and friends , crying out when they should goe forth in this service , and going up and down wringing their hands , and making dolefull outcries , may do abundance of hurt , exceedingly hinder the work that the Lord hath now in hand . Let women take heed they be not hindrances , but let them learne to exercise faith and take spirit to themselves , that they may further their Husbands , children , and friends in this work of the Lord of Hosts . Marke that Scripture , 1 Pet. 3. 6. Yee are the daughters of Sarah so long as you do well , and be not afraid with any amazement . Yee would all willingly be accounted the daughters of Sarah . Observe how the holy Ghost puts it upon this , that you be not afraid with any amazement : it may be nature may cause some feare , but grace must keepe it that it be not with any amazement . Why is it thus put upon this ? As Abraham is most commended for his faith , and so by beleeving wee are the children of Abraham , so it seemes Sarah his wife in those difficulties that Abrabam went through , she was no hinderance but a furtherance to him , she did not cry out to him , Why will you leave your fathers house , and all your kindred , and go up and downe in a strange country in the middest of dangers and many straits ? no , but shee rather was a helpe to him , and an encourager of him : so saies Peter , who speaking to Christians who lived in troublesome and dangerous times , You shall shew your selves the daughters of Sarah , if you have such a spirit as Sarah had , not to be afraid with any amazement , not through your inordinate feare , either hinder your selves , your husbands , or any other in the service of the Lord. If God call you or them to suffer , you must not through feare pull backe , but go on with courage undauntedly , then you are indeed the daughters of Sarah . And that a spirit may be put even into women in these times that call for all to be above sinfull feares , let them consider these three things . First , The first time that ever any speaking to God called him by this name the Lord of Hosts , it was a woman , and that was Hannah , 1 Sam. 1. 11. Shee vowed a vow , and said , O Lord of Hosts if thou wilt indeed looke on the affliction of thine handmaid , &c. Secondly , One of the principallest Psalms wherin this title of the Lord of Hosts is most magnified , is a Psalme tuned to that Musical instrument that virgins and women use to play on , from whence the Psalme hath its title , A Song upon Alamoth , Ps . 46. Which is as much as A song upon the Virginals : for the Hebrew word comes of a root that signifies to hide , and so we formerly made use of it : but from thence because Virgins used to be covered and hidden , hence Gnalamoth signifies Virgins , and here used for the musical instrument of Virgins . Virgins and Women it seems had wont to sing this Psal . and play to it upon the instrument . Now it is supposed that their hearts should be some way sutable to what they sung & played , & here they rejoycingly sing , The Lord of Hosts is with us , the God of Jacob is our refuge , ver . 7 : And again , The Lord of Hosts is with us , the God of Jacob is our refuge , ver . 11. besides other passages , yea almost all the same tending this way . 3. The most brave expression of a strong , valiant spirit , triumphing over enemies in time of battel , is from a woman , Jud. 5. 21. it is the speech of Deborah , O my soul , thou hast trodden down strength . As if she should have said , They come with a great deale of strength , that they think to prevail with , but to me all their strength is but as the dirt in the streets , my soul is above it ; though my body be weak , yet O my soul , thou hast troden down strength . Where have we a braver expression of a more raised spirit either in Scripture amongst any of the Lords valiant ones , or in humane story amongst any of the great Captaines and Conquerours that ever were ? I cannot but repeat it again , O my soule , thou hast trodden down strength . Let not women then so complain of their weaknes , as thereby to think to excuse their sinfull feares . I will give you a notable speech comming neer this from another woman that Ecclesiasticall story records of , one Julitta ; there are many famous things recorded of her , but this speech of hers to other women of her acquaintance is most remarkable , Cease to accuse ( sayes she ) the fragility of the Foeminine sexe , What ? are not we made of the same matter that men are ? Yea after Gods Image are we made as wel as they . God did not use flesh to make women of , in token of infirmity : We are bone of his bone , in token we must be strong in the living God. If the spirit of The Lord of Hosts were with you , even you may daunt your enemies . You may make such preparations for your own defence , as not to let your lives go at a cheap rate , but that the losse of every one of yours may cost the life of one of them at least . Even you may cast shame upon them . If there were such a spirit in you , they would fly before women , for their spirits are base and vile . If God be the Lord of Hosts , if he hath such wonderfull workings of his providence in wars and battels , hence in all war and battels there is some speciall thing of God to be looked at . Surely this great Lord of Hosts doth not use to raise War , to go into the field for nothing ; there is some great thing aimed at , especially where he appears in more then an ordinary way ; as certainly he doth in these wars of ours . We should not hearken after or speake of Warres onely as matter of news , but observe what the way of God is in them , what his aim looks to in ordering of them , what his intentions work at , how he brings his own ends to passe , & furthers his glory by them . Whosoever lives to see the issue of these great stirs and warlike commotions amongst us , shall see that God had a hand in them to bring great things to passe , that the mercy he intended for us was worth all the trouble these have brought upon us , yea all the bloud , the most precious bloud that hath been shed amongst us . God hath many promises to his Churches to accomplish , many Prophecies to fulfil , many glorious things to declare , many mercies for his Saints to bestow , & these stirs amongst us wil make way for all . We have had much mercy from God on free-cost ; that mercie that is to come , it may be is of an higher nature ; therefore God intends it shall be more costly to us , it may cost many of our lives ; but we or our posteritie shall see that when it comes it wil pay for all . That this Lord of Hosts had great thoughts of heart for the good of England when he raised these Civil wars amongst us , though it be the sorest judgement , yet it may make way to the greatest mercy . It is our duty diligently to observe how God works in his Providence to the attaining such ends of his . 6. God is The Lord of Hosts . Hence know from whence it is that we have enjoyed so much peace as we have , with the comfortable fruits of it ; it is from The Lord of Hosts , who hath all power in his hands , to keep off or bring war as he pleaseth . It it is he alone that hath kept off from us those hideous things others have suffered ; it is from him that we have not all this while wallowed , not sweltred in our bloud ; that our garments have not been rowled in bloud , as our brethrens have ; but we have enjoyed our houses , beds , tables , wives , children ; we have had all comforts for soule and body about us . Micah 4. 4. They shall sit every man under his vine , and under his fig-tree , and none shall make them afraid . From whence is this ? The words following wil tell you , The mouth of the Lord of Hosts hath spoken it . The Vines and Fig-trees we have sate under , have not beene empty Vines , nor barren Fig-trees to us ; we have not onely had refreshment from the shadow of them , but much comfort from the fruit of them . It was this Lord that promised to Israel that he would cause their enemies not to desire their land , when they went up to Jerusalem to worship . What a mercy is it for us to be as Gedeons sleece , dry , when all about us have been wet , not with dew , but with blood ? These beginnings of wars tell many Countries and Shires in England , what a blessing peace vvas , vvhich they never understood before . Peace is sweet and good , but let us take heede we buy not our peace too deare . 7. This name of God shews us how neerly it concerns all people in times of wars , to seeke to make up their peace with this God. When we goe forth to war against our enemies , vve had need take heed that God be not our enemy too ; If hee be , all our Armies and power we can raise are to little purpose to help us . Let us deale vvisely for our selves , to make sure that he fights not against us . If this be not done , against whomsoever else vve fight , vve fight with infinite disadvantage . Now we must seek to make our peace with him , by our unfained-humiliations before him , and our sincere reformations in turning to him . For the first , we are loth to humble our selves before our enemies ; this we think is our shame . Let us humble our selves before this God , this is our glory . You make Fortifications , and in that you doe well ; but except you adde thereunto humiliations , it will be to little purpose . Esay 22. 11 , 12 , &c. Ye made a ditch also betweene the two walls for the water of the old poole , but ye have not looked to the maker thereof . It follows , And in that day did the Lord God of Hosts call to weeping , and to mourning , and behold , joy , gladnesse , killing oxen , drinking wine . This was revealed in mine eares by the Lord of Hosts , Surely this iniquity shall not be purged till you dye , saith the Lord of Hosts . Mark , three times in that verse is mention made of The Lord of Hosts . He takes special notice of this . And the rather should wee get our hearts afflicted and humbled under the mighty hand of this God , because our adversaries are so proud , because of that high hand of pride and blasphemie that they goe forth withall against God. There is no such stratagem of war like this to get the advantage of our adversaries , in this very thing . Doe we heare of their pride and blasphemies ? let our hearts be the more humble before the Lord ; let us labour so much the more to sanctifie the Name of this holy God , whose name the Angels celebrate , as Holy , holy , holy , the Lord of Hosts , Esay 6. 3. With our Humiliations , let Reformation , turning to this God be added . It must needs be a dangerous thing in times of wars , to carry with us , or harbour amongst us any Traitors against this Lord of Hosts , as the truth is all sins that we retaine are . What acceptance can we then expect from him , or successe by him ? You know what trouble the accursed thing of Achan caused in the Camp ; it made the Children of Israel fly before the men of Ai. If any accursed thing ( though secret ) be such a disturbance in the Camp , much more accursed Officers . Hos . 12. 5 , 6. Even the Lord God of Hosts , the Lord is his memoriall , therefore turne thou to thy God. Zach. 1. 3. Say to them , Thus saith the Lord of Hosts , Turne ye unto me , saith the Lord of Hosts , and I will turn unto you , saith the Lord of Hosts . Here we have also this name of God three times , as a provocation to us to returne unto him . Let us all know , and especially those who are in service in the Army , the great General , the Lord of Hosts cals to us , he cals to you to returne to him , and promises to returne to us , to return to you . As if he should say , You have been very vile and wicked , your consciences cannot but tell you so , and I know it ; yet returne now to me , and I professe my selfe notwithstanding all that you have done , I am here ready and willing to returne to you , all shall be forgiven , as if it had never been committed . Surely there is no such valour , as in a spirit cleared from the guilt and filth of sin . 8. This name of God shews us our duty to seek him much by Prayer in times of war , and to depend upon him wholly for successe in it , for he is the Lord of Hosts . For the first . Where should we seek for light , but in the Sun ? where for water , but in the rivers ? where for heat , but in the fire ? where for valour & victory , but in the Lord of Hosts ? The Heathens were wont to offer their Sacrifices to God in times of War. Hence a Sacrifice hath the name Hostia , because when they went against enemies , they offered it . Saul thought it a very hard thing to goe forth to War , not having offered Sacrifice before . 1 Sam. 13. 12. Therefore said I , The Philistines will come down now upon me to Gilgal , and I have not made supplication unto the Lord : I forced my selfe therefore and offered a burnt offering . When Jehosaphat heard of an Army comming out against him , before he would goe out to battail , he set himselfe to seek the Lord , 2 Chron. 20. 3. He gave his whole selfe , so the words are . Moses his hands lift up in Prayer , and Joshuahs stretched forth in the battel , makes a victorious army : Our Prayers are our Guns , saith Luther . Prayer hath done mighty things in battels . The praying Christians in Marcus Aurelius his Army , were called The thundring Legion . Sozomen and Nicephorus tel us that Theodosius by Prayer made the weapons of enemies turne upon themselves . I am sure it hath done as great things . One of the strangest victories that ever was heard of , was that we have recorded Numb . 31. 8. They slew five Kings of Midian , they slew all the males , and all the women that had known man , and burnt all their Cities , and took booty six hundred thousand , and seventy and five thousand sheep , and threescore and twelve thousand beeves , and threescore and one thousand Asses , and thirty and two thousand women that had not known man , ver . 32 , 33 , 34 , 35. Now here was the wonder of this battel , that in all this great victory the Children of Israel lost not one man , for so saies the Text plainly , ver . 49. Thy servants have taken the summe of the men of war which are under our charge , and there lacketh not one man of us . And mark what was done when they went forth to this battel , ver . 6. The holy instruments and the trumpets sounded in the hands of Eleazar the Priest . It was an ordinance of God amongst them , that the Priests should sound with the silver trumpets , when they wentforth to battail , Numb . 10. 9. Which was observed here , and see what a victory was obtained . An Army of prayers is as strong as any Army of men whatsoever ; yea one man praying may do more then many men fighting . Elisha hath his sword to slay , as well as Jehu and Hazael . 1 King. 19. 15 , 16 , 17. when Elijah thought there was no help , Yes , saith God , Goe and anoint Hazael , and Jehu , and Elisha . As if hee should say , I have Armies in the field , he that escapes the sword of Hazael , shall Jehu slay ; he that escapes the sword of Jehu , shall Elisha slay . How should Elisha slay , but by his prayers ? they will reach and cut down a great way off . That Scripture is very observable , Psal . 76. 2 , 3. In Salem also is his Tabernacle , and his dwelling place in Sion , there brake he the arrows of the how , the shield and the sword and the battel . Where brake he them ? there in Salem , in Sion , where his Tabernacle was , in the congregation of Saints praying , there the arrow of the bow , the shield and the speare is broken . It is reported of the King of Sweden , that as soone as he set foot in Germany , he fell down to prayer to this Lord of Hosts , and what great things did he in a little time ? In this Gods servants have the advantage of their adversaries , they can pray to the Lord of Hosts , the other cannot : They can blaspheme , but pray they cannot . In this they have alwayes the advantage of the hill , and the winde of their enemies , and this is a great encouragement in battaile . It puts heart mightily into Souldiers that know any thing of God , to thinke that they go forth with the blessing of prayers with them , and that they have prayers continually sent up to heaven for them . At that great fight neere Banbury , October 23. when many ranaway , those that were left fell on with courage , and gave a mighty shout , Now for the fruit of prayer , Now for the fruit of prayer , and so their spirits were raised to more then an ordinary height , and they prevailed mightily , slaying neer ten to one . Wherefore then let us be encouraged to pray ; let us strive with God in Prayer , while our brethren are striving with the enemie in battel . They venture their lives for us , and endure great hardship ; shall not wee pray ? Yea let us put on now with more earnestnesse , not content our selves in our ordinary way . Great workings there are of God in the world , great things depend upon the successe of these wars . He is an unworthy member of Church or Common-wealth , who hath not an heart to pray now . Now we have need of praying Christians indeed . Every foole can sin , and provoke Gods wrath ; but men and women of choice spirits onely can pray , such as have interest in this Lord of Hosts . It is observable in Solomons Prayer , 1 King. 8. three or foure times he prays against enemies , and yet he was in peace ; his time was a time of peace . If then , much more now , when vve have such raging enemies in our own bowels . And as we must pray , so we must trust ; we must relye upon this Lord of hosts in all our War-like undertakings . Psal . 20. 7. Some trust in horses , some in Chariots , but we will remember the Name of the Lord our God ; He is our strength , our fortitude , our shield , our buckler : Cursed be the man that makes flesh his arme . Our adversaries come out to us with Sword and Canon ; but ( though means are to be used , yet ) let us goe forth against them in the name of the Lord of Hosts . 1 Chron. 5. 18. We reade of the sonnes of Reuben , the Gadites , halfe tribe of Manasses , that they were valiant men , skilfull in War , and that there went out of them forty foure thousand seven hundred and sixty : here a compleat Army of skilfull Warriors , yet they rusted not to their strength or skill , but ver . 20. They cryed unto the Lord , and he was intreated of them because they trusted in him . There must be depending upon God added to crying unto God ; wee must so cry to God as to make account here is good to be done , here is our strength and helpe when all is done . It was a notable speech that Josephus reports Herod made to his Souldiers , it came from the mouth of a Herod , but it well beseeme the mouth of the most godly Christian Captain , Some may say , sayes he , our cause is just , but we are few and weak ; where truth and justice is , there is God , and where God is , there wants neither multitude nor fortitude . It was an observation of Origen , that others since have observed , that God in all the victories he gave his people to possesse them of Canaan , he never used the help of horses . The adversary had horses and chariots , both the Egyptian and the Canaanites ; but Gods people had none . Wel , if our enemies should exceed in horses , ( which yet we hope they shall not ) but of that they boast ; yet let us look higher : we may have Canaan , though we should want horses . After all our endeavours , then must all be referred to this Lord of Hosts . It was a most brave expression of a valiant Commander of Joab , 2 Sam. 10. 12. Be of good courage , let us play the men for our people & for the Cityes of our God , and the Lord do what seemeth him good . From this glorious name of God , we learne how infinitely fit it is that those who have a speciall interest in this God , who have him to be their God , their Father , that they should have spirits full of courage , and fortitude ; such a spirit as beseems the servants , much more children of such a God whose they are , whom they serve . God loves to see the impression of his spirit upon these who are his . He is a God of wisdom , he loves to see the shine of his wisdom upon the spirits of his Saints ; he is an infinite holy God , he delights to see the lustre of his Holinesse glorious upon them . He is the Lord of Hosts , he loves to see a spirit of valour , a spirit of magnanimity in them . What Captain , what Souldier of renown , but delights to see his children and alliance , those who challenge any interest in him to be valiant ? It is reported of Manlius Torquatus his son , that having by a spirit of valour overthrown the enemies of the Romans , and killed with his own hands a man of note in single combat , being full of joy , hee seeks out his father who was the General of the Army , bearing in his hands the spoiles of his enemies , and saying aloud : Father behold the cause why I may be esteemed your son . If we have a spirit of courage sutable to our Father , we may with more comfort and better acceptance come to this Lord of Hosts to be acknowledged for his children ; but otherwise we shall be a dishonour to him . We read of Alexander the Great , who having a Souldier in his Army of his name that was a coward , he comes to him & bad him either change his name or be valiant : If Alexander thought it a dishonour to him to have one of his name to be a coward , he would have thought the dishonour much more if he had had one of his blood , his own childe a coward . What an unworthy thing were it for the son of such a brave warrior as the K. of Sweden was to be of a low , mean poor , cowardly spirit ? hee would be a reproach to his Father , and the very mention of his Father would be a reproach to him . Christians , do not you professe God to be your Father ? do you not know your Father is the Lord of Hosts ? where are your spirits of magnanimity and fortitude , of courage and valour , beseeming the children of such a glorious Father the Lord of Hosts ? If you be of the right breed , you must needes be generous ; it is impossible but you should have something of his spirit in you ; if you be of low , unworthy , sensuall , cowardly spirits , you are not begotten of him ; God hath no children but they have some beam of every excellencie of his that such creatures are capable of . Now this is the question , what have you of the spirit of this great God ? The spirit of the Devil , although it be a proud spirit , yet it is a base cowardly spirit . If you resist the Devill he will fly from you . The truth is , all the men in the world have vile spirits , Gods children are men of another spirit . God breeds up all his children to bee Souldiers , there are none in heaven but were bred Souldiers , & as they grew up were brought up in military discipline . Many Nations bring up their children to be Soldiers , from their tēder yeers they discipline them this way : The Parthians bring up their children in teaching them the use of the bow , the Scythians in the use of the dart , the Germans in the use of the speare . All Gods children are here members of the Church militant , it is fit for them to be skilful , not onely in the use of the spirituall Armour , but of bodily also . Who so fit to be used in the battels of the Lord , as they who have most interest in the Lord ? who so fit to venture his body to the sword in time of war , as he that can give his body to the fire in time of peace ? Isay 13. 3. Souldiers whom God chooseth for his battails are called his sanctified ones , an honourable title given to souldiers , Gods sanctified ones , and who so fit to be Gods sanctified ones , set apart for such services , as those who are sanctified by his Spirit , set apart for himself eternally ? The valour of that people , the Gaules , was admired by the Romans ; it proceeded from that instruction they had from their Druides , of the immortality of the soul . Those are fittest to venture their lives in fight , who are able to see beyond life , to see what is on the other side of the shore of this mortality , even eternall life and glory : All the Saints , especially in these days , should be ful of spirit , strong in the might of the Lord , because Jesus Christ is about to pul down that great enemy of his , That man of sin , and in his conquest , he is said to come with his garments dipt in blood , Apoc. 19. Now that true spirit that beseemes one who hath this Lord of Hosts to be his Father , is 1. A spirit that scornes to be base , he wil not be a slave to the Devill , or any lust of his own or other mens , he thinks himself too good for sin . If you set one that has the spirit of a Soldier in him to drudgery , he scornes it ; he thinks himself above any such imployment ; he has the true spirit of a Souldier , that has got the victory over himself . In this every souldier of this Lord of Hosts , hath a spirit above the great renowned Souldiers of the World , Alexander , Pompey , Themistocles , &c. they were all vassals to their lusts . And although he be willing to serve men under God , yet he will never be a slave to their lusts , but will maintain the liberty of a man and a Christian to himself and posterity . Philo Judaeus reports of a Heathenish people , who in their wars , used onely this expression to put spirit into their Souldiers , Estote viri , libertas agitur , be men , your liberty is in question . But what is this bondage , that the spirit of a Christian will not , should not beare ? There is a naturall slavery , that as a man , he should not , he wil not be subject to , that is in these 3. things . 1. To give up his own propriety in what he hath , so as whatsoever God and Nature hath given him should not be his own , but wholly at the will of another . 2. Subjection to that government , that he no way either by himselfe or others hath ever yeelded consent unto , neither is bound to by the Law of God in his word , nor by the Law of Nature . 3. To be in such a condition as that whatsoever service he doth , he shall receive nothing for it by way of justice , but meerly out of favour , this is slavery which an ingenuous spirit cannot beare . And as a Christian , he will not subject his conscience to any , but reserves that to doe his homage unto God by it . A spirit of the right breed though it foresees dangers in the cause of God , yet it can and doth resolutely encounter with them . That speech of Esther was a speech that came from a brave spirit , though a woman , If I perish , I perish ; but it was a fruit of fasting and prayer . Ay , that is the way to get a spirit of courage indeed . The like we have of the three Children in Daniel , Chap. 3. 16. O Nebuchadnezar , we are not carefull to answer thee in this matter ; Behold , our God whom we serve , is able to deliver us out of thine hand , O King : But if not , be it known unto thee , O King , that we wil not serve thy gods , nor worship thy golden image which thou hast set up . That famous expression of Paul hath the like true Christian valour sparkling in it , when it was prophesyed that he should be bound at Jerusalem , at which many of the Saints with him fel on weeping , Why do you weep and break my heart ? sayes Paul : I am not onely ready to be bound at Jerusalem , but to dye for the name of Christ . That expression that is recorded of Ignatius is famous likewise in this kind ; it is in an Epistle of his to the congregation of Trallis , Let the fire , the gallows , the devouring of wild beasts , the breaking of bones , the pulling asunder of my members , the bruising or pressing of my whole body , and the torments of the devill or hell it self come upon me , so that I may win Christ Jesus . Here was one that had the Spirit of the Lord of Hosts in him . The like had Luther , when he said , If all the tyles of the houses of the City of Wormes were devils , he would go thither , knowing he was called by God to witnesse to the truth there . This resolutenesse of spirit manifests it self in dangerous times , in a readinesse to joyne with our brethren in difficult services , wherein there is much hazard and trouble . A man of a true raised spirit , that hath true courage in it , will not see his brethren in hot services , and let them alone in them to shift out as well as they can ; for his part he is loth to meddle or stir , he may bring himselfe into trouble when he needs not , no , he will not , you cannot bring him to it : To such men it may well be said as Moses to the children of Gad , and the children of Reuben , Numb . 32. 6. Shall your brethren goe to war , and shall ye sit here ? Why shall they encounter with dangers , and suffer hard things , and you sit still and have your ease ? you may have shifts and pretences for this , but to you I say this day as Moses to them , ver . 23. If ye will not joyne with your brethren , behold ye have sinned against the Lord , and be sure your sin will find you out . 3. A spirit of valour . Such a one as is indeed the spirit of a souldier of this Lord of Hosts ; when hardnesse , when troubles come , it is able to endure them . 2 Tim. 2. 3. As a good souldier of Jesus Christ , endure hardnes . Many seem to be resolute before troubles come , but when they come , they cannot bear them . Romanū est fortia pati , a speech of Mutius Scaevola : More true , Christianum est fortia pati ; if part of a Romane to suffer great things , much more of a Christian . If you be dainty , and cannot suffer , you are not fit to be a Christian ; Nimis delicatus es , saith Tertullian , you are too delicate . The Eagle shews the generousnesse of her spirit , that though she suffers hunger , she will not make a noise , as other fowls do when they want meat ; it is not for a souldier to complain of cold , of want of a meale or two , of hard lodging , &c. From this ability of his spirit to endure hardnesse , 1. He doth not repent of his engagements of what he hath undertaken or done , when he meets with troubles , and many sore afflictions in his way , as the base spirit of a coward will do . That Scripture Exo. 13. 17. is very observable for this ; God sayes there , that he would not lead the people of Israel through the land of the Philistims , although that was neare ; for God said , Lest peradventure the people repent them when they see war , and return into Egypt . God saw they were of a low , mean spirit , though they groaned under the bondage of Egypt , and cryed for deliverance , & God had delivered them with a mighty hand , yet when they met with any danger , they would begin to repent that ever they came out of Egypt , and wish themselves there again . And indeed we find in the History of their being in the Wildernesse , that upon every strait they were in , they began to murmur , and often said , Oh that we were in Egypt again : But what would they have done then if they had presently met with wars , when the Spies told them of the children of Anak , that they must fight with ? When they were even at the borders of Canaan , they were disouraged , & were about making themselves a Captain to return to Egypt : These were men of a poore vile spirit , hence God sware against them , that none of them should ever come into Canaan , onely Caleb and Joshua , who were men of another spirit , as the holy Ghost testifies of them , they should go in & possesse the land . Thus it is this day with us , how did we not long agoe groan under our bondage ? our liberties , our religion , our estates were almost gone , we scarce knew what was our own ; our Ministers were banished , every man that departed from evill made himself a prey , superstition , oppression , cruelty prevailed throughout the Land. The whole Kingdome was filled with complaints , and sighs , and groans , by reason of their cruel bondage . Vile men were exalted , and men of precious spirits were cast out as filth . Now when wee knew no means of help , but lay down under our burdens , and were as a Kingdome devoted to misery , then did the Lord appeare in a glorious manner , when he saw there was no man that would stand up and help . Nay such was the malady , as it seemed even to be past help . The Lords owne arme hath brought salvation ; never did God more wonderfully appeare for a nation , then he hath done for us ; strange have the workings of the Lord bin , and behold how great a deliverance hath he wrought , and he hath given an opportunity to this Kingdom to deliver it self fully : if we have hearts , the thing is soon done . But now because some troubles arise , because we see war in our gates , how vile & unworthy are the spirits of many ? they begin to wish themselves to be as formerly , they would rather return into Egypt again , we were better be as we were , we were not wont to hear the beatings of the Drum , the noise of the Cannon , the ratling of warlike instruments amongst us . 2. This strength of spirit doth so support him under the heaviest , sorest afflictions , that he will never seek to deliver himself out of them , by forsaking the cause of God , or using any shifting indirect means , but as Paul told those officers that were sent from the Magistrates of Philippi to fetch him out of prison , Acts 16. 35 , 36 , 37. They have cast us into prison , let them come themselves and fetch us out : in this Paul shewed what a spirit he had , he stood upon an honourable way of deliverance ; the same doth every true souldier of Christ stand upon , God himself hath brought me into affliction , now temptation shewes some back door to get out of it slily , Nay , saies a spirit of courage , certainly I will never go out that way , let the Lord come himself and fetch me out . Fourthly , A spirit beseeming the childe of this great Captain , aims at doing great things for God , and enjoying great things from God , although with hazard of great troubles and afflictions , rather then will sit down with small things that are to be done or enjoyed with ease and safety ; sometimes God hath high things of great consequence to bring to passe , rich glorious mercies for his Churches , but great difficulties must be passed through to reach these : Men of low and meane spirits look upon them as things above them , and so they mind them not much ; they had rather satisfie themselves in lower , meaner things , so they may have ease , and not hazard present comforts . It is otherwise with a true raised spirit that hath courage and magnanimity in it , such an one rejoyceth in Gods highnes , as we have the expression , Isay 13. 3. I have commanded my sanctfied ones , I have also called my mighty ones , even them that rejoyce in my highnesse . If God hath high things to accomplish , these Sanctified ones , mighty ones , will rejoyce in this highnesse of God , contrary to that spirit of Issachar , of whom Gen. 49. 14 , 15. Issachar is a strong Asse couching down betweene two burthens , and he saw that rest was good , and the Land that it was pleasant , and bowed his shoulder to beare , and became a servant to tribute : He was loath to hazard his peace , hee had good farms , a fat soile , he had rather live in the Countrey , bring up his cattell and be quiet , though he payes great taxes , and be brought to be very servile , yet that he may not be troubled , his spirit can beare that servility ; let who will minde great things , he loves to be quiet : This was a low , poore spirit , and his posterity were for the generall very unworthy and vile : For you shall finde in the division of the Land of Canaan that Issachars lot fell in Galile , Josh . 19. from the 18. ver . to the 23. The description of their lot there from the cities , as Jesreel the first , and the out-goings of their border were at Jordan , shews Galile was their place . Now you know what was said of that place , Doth any good come out of Galile ? usually it is so , the posterity of men of servile spirits , are vile , and lewd . 5. Difficulties are so far from disheartning men of courage , that they raise their spirits ; They love a busines the better when they hear some difficulty is to bee passed through , as Alexander said when he met with a great danger , here is periculum par animo Alexandri , Here is a danger fit for the spirit of an Alexander . The example of David in this case is very remarkable in 1 Sam. 18. When Sauls servants told David that he might be the Kings sonne in law , David was troubled at it , and did not seeme to entertain the motion , ver . 22 , 23. but when they after told him of the termes upon which he should have this honour put upon him , that it was to bring an hundred of the foreskins of the Philistims , ver . 25. which was a work of difficulty and hazard , for on Sauls part it was propounded on purpose to be a snare to him , for so sayes the Text , Saul thought to make David fall by the hand of the Philistims ; now marke , ver . 26. when Sauls servants told David these things , it pleased David well to be the Kings sonne in law : that which he seemed to be troubled at , when it was propounded absolutely , that he is well pleased with , when it is propounded with such a condition as had some difficulty in it , wherby he had an opportunity to shew forth the excellencie of his spirit : A base low spirit would have beene better pleased with it to have had such a thing without any such condition . It is reported of the Lyon , that such is his spirit , as if he meetes with a prey that another hath killed before , he will not meddle with it , but he will seeke for one to kil himselfe ; if it be done to his hand , as wee say , he cares not for it , but he will have one that shall be his own , that he must doe something himselfe for it , or else it pleaseth him not . 6. A spirit of courage and true valour is not onely able to suffer , willing to suffer , raised by sufferings , but can rejoyce , triumph , glory in sufferings , account sufferings in a good cause great riches . When we sit at home by our fire sides , and have our tables furnished with varietie of dishes , and goe to our soft beds , and have the curtains drawne close , we pitty poore souldiers that now lye abroad in the stormes , upon cold earth , who drinke water , and often want bread , yea many that might have fulnesse enough at home : but that warlike spirit of theirs is above these things ; they can rejoyce in their hardships , as much as you in all your abundance . They think their lives more comfortable then yours , because they are in service for the publique ; they have opportunity to doe worthily in their generations ; and you , what do you doe ? you sit at home , and have your ease , and pamper your selves , and doe nothing ; they would not by any meanes live your lives . A true souldier like spirit is in his true element when he is in the midst of all the hardships of warres , he loves to live and dye in such a condition . Thus the Apostle , a true souldier of Christ , Rom. 5. 2. We glory in tribulations . Moses accounted the reproach of Christ greater riches then all the treasures of Egypt , Heb. 11. 27. Ignatius hath this expression , He had rather be a Martyr then a Monarch : When he heard his bones crash between the wilde beasts teeth , Now , sayes he , I begin to be a Christian , Cruaelitas vestra est gloria nostra , sayes Tertullian to the persecutors , Your cruelty is our glory . Many of the Martyrs prepared themselves for their sufferings , as Brides use to prepare themselves for their Bridegroomes , with joy and gladnesse of heart . The wounds they receive in the cause of Christ have more glory issue forth from them then blood ; they are an ornament to them , they put a beauty upon them . They account it far better to lose for God , then to enjoy for themselves ; that part of their estates they part with in a good cause , they account the best part of their estates ; they account themselves more rich in that , then in what they still retaine . Heb. 10. 34. They take joyfully the spoiling of their goods . The reason of all is , because their spirits are raised above creature-comforts , their happinesse consists not in them , they are not beholding to them for their peace and joy , they can finde matter of joy in the parting with them , as well as in the having them , through that divine principle of holinesse that God hath put into them . 8. A spirit of true courage hath all its fears swallowed up in the fear of God ; it hath learned to feare nothing but God ; and in order to God , it sets the fear of God against all other fears . One man fears poverty , but I fear the God of heaven ; another fears reproach , but I fear the God of heaven ; another imprisonment , but I fear the God of heaven ; another death , but I the God of heaven : It sanctifies this Lord of Hosts , and makes him to be the fear and the dread of it onely . Cornelius the Souldier , the Centurion of the Italian band , is commended for his feare of God , Act. 10. 2. a strange commendation of a souldier to be commended for feare , yes , for the feare of God : This drives out all base fears ; by this he comes to fear nothing else , but to be feared by his enemies . 9. He reserves all his valour for this Lord of Hosts , he hath no valour at all for sin , there he is very fearfull , his heart shakes at the very temptation to it , and at the first risings of it : there he seems to a worldling to be a very coward . Other men have spirit & valour enough for sin , ( if we may call it valour ) but none for God. This mans valour is all for God ; in his owne cause he is very flexible , he manifests little spirit ; but when the cause is Gods , then his heart rises , there you may try him ; many people have passionate gunpowder spirits , soon on fire in their own cause : If they be crossed in their wils , oh how resolute are they ! They will , and they will ; they care not , they care not what becomes of them , as if there were no such men and women of resolution like them ; but in Gods cause they have no such spirit , they are far enough from resolutenesse and courage there , they are not valiant for the truth , as Jer. speaks , Chap. 9. 3. But it is our wisdome , if we have any metall in us , any spirit of courage , not to lavish it out in mean and unworthy things , in our own causes , but to reserve it for God , God may call us to such things as we may find need of all the metal and courage we have in our hearts , though it were much more then it is . When soldiers have but a little powder , and feare an enemie , they will not spend that they have vainly , but keep it till they have use of it ; they know not what they may need . Be not you so presently on fire ; if you be crossed , keep the activity , the vigour of your spirits for God , for the maintenance of his truth and cause . Lastly , hee had rather dye honourable , then live basely . Viri fortis est aut pulchrè vivere , aut fortiter mori : It is the part of a valiant man either to live honourably , or to dye valiantly . It was a speech of Cyrus , and it was a true one , One of the two he will have , the world cannot hinder him : And as things are now , if we venture our estates and lives to preserve Religion , Liberties to our selves and our posterity , God may , and we hope he will give us our lives , Religion and Liberties , and so we may enjoy them with comfort and honour : Of if our estates and lives should be lost , suppose the worst , they wil be lost honourably : The losse of them wil be better then that enjoyment we shall have of them ( if I may at all call it an enjoyment ) that wee are like to have of them , if nothing now be ventured ; What will our estates or lives be worth , if our Religion be gone , faithful Ministers be gone , the Saints be fled , imprisoned or massacred ? When our Liberties are gone , our Lives then wil hardly be worth the account of the lives of Men , much lesse of Christians . He must needs be very greedy of a life , that desires it upon such terms . Wee reade of Anchises , Aeneas his father , when Aeneas would have saved his life in such a way as he judged not to be honourable , he makes this answer to him , Absit ut excisa possim supervivere Troja , God forbid that I should out-live Troy. If it be spoiled , what is my life worth ? Wil our lives be worth the taking up in the streets , if we out-live our Religion and Liberties ? Put all these together , and here is a spirit indeed beseeming our relation to this Lord of Hosts : Had wee such spirits , how comfortably may we passe this our pilgrimage ? we might goe through all difficulties and oppositions , conquering and to conquer . The world and devil would have little heart to meddle with us , we should free our selves from many temptations , we should honour our profession , we should do God abundance of service , & at last have an abundant entrance into the everlasting Kingdome of our Lord and Saviour Jesus Christ . An Army of such soldiers would be the most glorioos sight in the world . We reade of the Suns standing stil once , and it was to behold the prowesse of Joshua , that brave soldier , and to enlighten his conquests : If ever it stand stil againe , it is like it wil be to admire such a glorious sight . Let the cosideration of the glory of our God in this his Name , teach us to give glory to him , for all the good we enjoy by Armies , it is all from him . He hath of late been exceeding gracious to our Army ; he shewed himselfe indeed The Lord of Hosts in that batel at Keynton . This was the acknowledgment both of General , Captains and Souldiers : Never lesse of man in such a businesse , never more of God. The Lord was seen in the Mount ; He shewed us that it should not be by a multitude that hee would helpe us , it was by his spirit comming mightily upon a handful that were left in comparison of the adversaries . When the adversary thought , yea cryed out the day was theirs , God turned it suddenly by a mighty hand . O how free is the grace of the Lord to us in this ! That Scripture Jer. 51. 5. is fully made good to us , Israel hath not been forsaken , nor Judah of his God , of the Lord of Hosts ; though their land was filled with sin against the Holy one of Israel . The fulnesse of sin in us hath not abated the fulnesse of grace in God towards us . The Lord is God , the Lord is God , he is the Lord of Hosts , holy and reverent is his Nause . There have been times wherein the Lord hath dealt in another manner , even with his own people : & that I may set forth unto you the fulnesse and freenesse of Gods goodnesse to us in our preservation , from being delivered up to the rage of vile men : I will shew you what the severity of God in this kinde hath been towards his own people who were as worthy of mercy as we . We must not think that every particular is to be applyable to us onely in the generall ; thus far the consideration of the grievous afflictions of the Church formerly , sets out Gods goodnes to us in preventing such evils amongst us : So that it cannot be said it is with us as it was with them . Not long after God had delivered his people out of their Captivity , therein fulfilling many gracious promises to them , and they being returned , built the Temple and the wals of Jerusalem , there was a glorious reformation , the work of the Lord went on prosperously , through many and great difficulties . Yet after a little time , when Antiochus rose up against them , God suffered him to prevaile exceedingly in all his Warlike affaires against them . Dan. 8. 9. There came a little horn , which waxed exceeding great , not onely towards the South , and towards the East , but towards the pleasant Land , that is , towards the Land of Judea , for indeede it was a pleasant Land. The word signifies Decus , gloria , ornamentum , towards the glory and ornament of the whole world . So was that Countrey especially in regard the worship of God had beene newly set up againe in that Countrey : Yet Antiochus comes against it , and waxeth great for a while , although at first he was but a little horne , for he was a younger brother , and had beene a prisoner not long before in Rome , but now having got liberty and some command , he rageth especially against the people of God , ver . 10. He waxed great even to the Host of heaven . Here the Church is called The Host of heaven ; howsoever despised by the world , yet this Lord of Hosts accounts his Church The Host of heaven , and yet Antiochus waxeth great against this . We have many through Gods mercy in our Host , godly and faithfull , but we presume not to give it this title that God gives his people , The Host of heaven , and yet God suffers the enemie to prevaile against that Host , and is pleased to magnifie his mercy to ours , to give them so great a deliverance , yea so to prevaile against that , as to cast down some of the Host , and of the starres down to the ground , and to stamp upon them . He prevailes as if now he had power over the heavens , to pull down the starres , and to stamp upon them . The more eminent any are , the more is he enraged ; if they be starres in this heaven , if he can get to them , he puls them down and stamps upon them . Oh the rage of our adversaries against the most eminent Ministers of our Kingdome ! They stamp for anger that they have them not , and if they had them , how would they stamp then ? That which one Antiochus did there , many Atheists and Papists would gladly doe amongst us if they had power ; but this Lord of Hosts delivers us in mercie from them : yea , ver . 11. He magnifies himselfe even to the Prince of the Host , to this Lord of hosts , he sets himselfe against him . Oh! what rage even against God himselfe ? what horrid blasphemies are there against this Prince of the Host of his people ? but although he doth magnifie himselfe and blaspheme , surely he can never prevaile against the Prince of this Host : yes , he is suffered for the present to take away the daily Sacrifice , and to cast down the place of his Sanctuary , and ver . 12. An Host was given him against the daily Sacrifice by reason of transgression , and cast it down the truth to the ground , and it practised , and prospered , upon which the people of God were exceedingly troubled , ver . 13. One Saint speakes to another Saint asking this question , ( with hearts full of sorrow enough , God knowes ) How long shall the vision be concerning the daily sacrifice , and the transgression of desolation , to give both the Sanctuary and the Host to be troden under foote ? Here you see that for any to set himselfe against Gods worship , is to set himselfe against God himselfe , proud malicious adversaries , especially aime at this , and God here suffered the adversary to prevaile even against this ; God proceedes against his people for their transgression , an Host comes upon them ; yea , the Text sayes , if we observe it , that an Host was given him against the daily Sacrifice , by reason of transgression : Antiochus had never been able to raise such an Host , had it not beene for the transgressions of Gods people ; yea so far was God provoked with the transgression of his people , as that hee suffered this Host raised against them , to cast downe the truth to the ground , to practise and to prosper . We have cause to lay our hands upon our hearts , to acknowledge our transgressions as great as any they were charged with ; and yet although God hath thus far chastised us as to raise an Host against us , yea such a one ( so many of them being Papists , and such horrid blasphemers ) as we have cause enough to feare they would take away the daily Sacrifice , and cast down so much of the Sanctuary as is built up already , and even cast down the truth to the ground , but oh the riches of the infinite goodnesse of our gracious God! he hath not suffered them , he hath turned the rage of man to his praise , hee hath wrought gloriously for us , he hath delivered us out of their power , ( although many of our brethren suffer hard things ) we may yet have the daily Sacrifice and the Sanctuary , that is , the true worship of God amongst us if we will , yet the truth is preached in our Congregations , it is held forth in the beauty and excellencie of it , it is not cast down to the ground , they indeed have practised , but through Gods mercy to us they have not prospered , this is of the Lord of Hosts , let this glorious name of his bee magnified by us for ever . Yea , yet further , for the setting out mercie to us , that glory may be given to this Lord of Hosts , Consider what the Holy Ghost sayes , ver . 23 , 24 , 25. of this 8. Chap. concerning Gods taking advantage against his people for their sins , which hee hath not done against us , as it appeares this day . When the transgressors are come to the full , a King of fierce countenance , one of an extream bold daring spirit , a Prince that will venture upon such desperate things , as few Princes in the world would dare to venture upon the like ; if any of his Nobles or others come before him and speake any thing to him not agreeable to his designes , he lookes with a fierce countenance upon them , his countenance shewing the extreame fiercenesse of his spirit : Hence it was that his name was changed from Epiphanes to Epimanes , for his fierce cruelty : but beside his fiercenesse , he shall carry things subtilly too , he shall be one that understands dark sentences ; by his wit and subtilty , and by the help of those about him he shall make such expositions of darke things , as a man would wonder at it , no man could have thought that such things could have beene pickt out of passages as he shall pick up , and by this he shall bee able to put such a colour upon the foulest things , as they shall appeare very specious to many . And his power likewise shall be mighty , God will suffer him to grow to a great strength , but not by his own power , so sayes the Text , although you could not see how he could raise any such power of his own , yet he shall have a great power , he shall have money , Ammunition , strength , from forreigne Princes , or as some would have it , God himselfe shall give power to him , beyond what he hath of his own . Surely if the power against the Church be Gods rather then the adversaries own , then the power for deliverance of the Church must be acknowledged to bee Gods rather then our own , but I rather take the former sense to be the intent of the Holy Ghost in that place . It follows , he shall prosper and practise , he shall not be alwayes consulting , demurring , delaying , but he shall bee doing , and thereby he shall prosper : The word is faciet , he shall doe something , The prosperous successe of war depends much upon action . Alexander was asked , How he did so great things in so little a time ? He answered , By neglecting no advantage . I have read of Charles , the sonne of Charles Duke of Anjou , who was King of Sicily and Jerusalem , he was called Carolus Cunctator , that is , Charles the Delayer , but not in that sense that Fabius , who was the Shield of Rome in his time , he was called likewise Cunctator , but that was because he used to stay till opportunity came , but the other used to stay till opportunity was lost , Antiochus was no such Cunctator , stayer till opportunity was lost , he practised and so prospered ; and because he prospered , therefore he stil further practised . But when he saw delaying , and gaining time might advantage him , then hee would seek to put off , and spin out time as much as he could . There is a famous story of Pompilius , being sent by the Senate of Rome to this Antiochus , to declare to him the pleasure of the Senate , that he must not goe to Egypt ; Antiochus now requires time to deliberate , but Pompilius makes a circle about him with the staffe he had in his hand , and told him he must not goe out of that circle , til he had given his absolute answer , I or No : But Antiochus would faine have put him off with a complement , but Pompilius rejects his complement , and bids him answer speedily , otherwise he knew what to doe . These speedy resolutions are of mighty advantage in many of the great affaires of the world , esecially when we have to deale with cunning adversaries , who lye to catch advantages . The Text farther sayes , He shall destroy wonderfully , he shall make such spoile of faire plentifull countries , make such waste where he comes , leave all so poore and miserable , as will be a wonder for any to see it , who knew the Countrey in the plenty and riches of it , but a few weeks before he came into it , Yea he shall destroy the mighty and the holy people , men of brave spirits , even gracious , godly men , and stout , valiant men , yet they shall fall before him : And ver . 25. Through his policie also he shall cause craft to prosper in his hand : If there be any devices , shifts , cunning underminings , any false wayes in the world , he will make use of them , and he shall get advantage by them , and he shall magnifie himselfe in his heart . When he hath got an advantage any way , by falsifying promises , protestations , or by what means soever , it shall please him at the heart , he shall magnifie himself in his very heart , and others about him shall puffe him up , and seek to magnifie him , and by peace he shall destroy many : That is , 1. By promising peace , by treatles of peace , they shall think all is well , now there will be peace , and so being secure , he shall come upon them unawares , and destroy many . Or 2. by peace , that is , by his prosperity that he shal enjoy , all shal account him happy , & thereby be ready to joyn with him ; they shal promise to themselves to be delivered from many troubles by comming in to him , Surely he will have the better of it , it is best for our safety ( if we would hold our lands and estates ) to come in & joyne with him , and thus by his peace he shall destroy many . Or 3. In pace , in peace , Calvin interprets thus : In a silent quiet way he shall withdraw himselfe and his Forces ; there shall not be much noise of him , but hee shall weary the Forces of the other and their party , and gaine time and advantages of them . When he seems to be quiet , and comes not against them in a hostile way , even then shall he destroy many , yea hee shall stand up against the Prince of Princes . He shall not acknowledge the Majesty , the power of God , he shal set himself against those waies of Providence that are apparently against him , howsoever he will not see it ; but then sayes the Text , he shall be broken without hand . God himself in some wonderfull way that you know not of shall break him , when all means faile , and all people shall be afraid that all will come to ruine and misery , then shall he be broken without hand . VVe complaine much of sad things that we suffer , but we suffer not such things as the people of God , so deare unto him , suffered in those times . Our sins cry as loud as theirs for the like miseries ; but God is free in his grace . It is from the Lord of Hosts that we are preserved from such fearful evils as these . It may be some may say , Why , are we in any danger of such miseries as the Jews suffered under Antiochus ? If bloody Papists , and cursing and blaspheming Cavaliers might have their wils on us , our miseries would soon parallel theirs , if not rise above them , seeing so many of them are got together , and they are growne to such a height in their rage , it is onely from this great Lord of Hosts that they break not in upon us as a deluge of the most hideous woes , and dreadful miseries that ever befel any Christian Nation upon the face of the earth : but blessed be the Lord , who hath not given us as a prey to their teeth . Let the Crown of all our mercies , and more especially of that great mercy in the late battel be set upon the head of this glorious Lord of Hosts . We reade 2 Sam. 12. 27 , 28. when Joab fought against Rabbah , when the work was almost done , he sent to David to come and take the City , that he might have the glory of it , that the Kings Crowne which was of gold and precious stones might be , set upon Davids head . Although God hath made use of instruments in this great work , and due honour is to be given to them , yet let the crown of the work be set upon the head of the Lord of Hosts . I find in a Treatise of Plutarchs about the evill of taking honour to ones selfe , a notable relation of one Pytho , who having slaine a great enemie of the countrey , whose name was Cotys , whilst the officers of the people were striving who should doe him most honour , he speaks thus unto them : These things some of the gods have done ; as for us we have but lent our hands to this work . It is true , the General and many of our Captains and Souldiers have done worthily , but it is as true that they have onely lent their hands to this work . The Lord of hosts hath done this great thing both for them and us ; If we would expresse our respects to the General , and honour him as he hath deserved , in this thing especially , we should doe it to speake well of him before this Lord of Hosts , and to pray much for him . It was a custome among the Romans , when a victory was got , to use solemne Processions for many dayes together , offering Prayers and Sacrifices to their gods in behalfe of their Generall . The manner was , after the victory to send to the Senate Letters dight with Laurel , wherein was required that they would decernere Supplicationes , appoint such solemne Supplications for the Generall . The conclusion of all is , the glory of this great work must stick no where , but passe through all , to this our strong redeemer the Lord of hosts . Let that Doxologie of the Angels , Esay 6. 3. be ours this day , Holy , holy , holy , Lord of Hosts . The whole earth is full of thy glory . Let our streets , our congregations , our families , our hearts be now full of the glory of this Holy , holy , holy , Lord of Hosts . And thus you have had one part of the glory of this great name of God opened and applyed . If you will give me but a little time more , I will give you some little glimpse of the other part of this glorious name , and wind up all suddenly . God is the Lord of Hosts in respect of that absolute command he hath over all creatures , he hath all creatures in heaven and earth under him , as a Generall hath his Souldiers : The Angels they are his Hosts . Psal . 68. 17. The Charyots of God are twenty thousand , even thousands of Angels , The Lord is among them as in Sinai . In the Hebrew , the word is in the singular number the Charet , to note the joynt-service of all the Angels , they are but as one Charet , although they be many thousands , yea Myriads of thousands as we have it here , there never is any mutiny amongst these Souldiers , their harmony is most blessed , their union firm , indissoluble . That which your English turns , Twenty thousand , even thousands , is Myriades thousands , and the word translated Angels is not elsewhere found in Scripture in that signification , it comes of Shanah to second , as being second or next to God , the chiefe Princes , the Nobles of Gods Court , as Dan. 10. 13. Michael one of the chiefe Princes : The Seventy translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The chearfull ones , who serve this Lord of Hosts readily , and freely , and joyfully in his wars , they derive it from the Hebrew , Shaan , which signifies to bee in tranquility and joy , as in Sinai , that is , as God was in Sinai with ten thousand of his holy ones when hee gave the Law , Deut. 33. 2. so he is in Sion likewise , the Angels Gods Hosts , makes Sion as dreadfull to all her enemies , as those Angels as appeared to God on Mount Sinai , made it dreadfull to the people . Thus Dan. 10. 20. The Angel tels Daniel , That he was to returne to fight with the King of Persia ; God hath his Angels to stand out against the great Princes of the earth , they go forth to fight with them ; they often meete with terrible strokes from Angels when they little thinke of them . The stars in Heaven they are the Hosts of God , Judges 5. 20. They sought from heaven , the stars in their courses fought against Sisera . The waters are Gods Host , they drowned Pharoah in the red sea , and here , ver . 21. The River Kishon swept away the mighty Host of Sisera : The windes are the Hosts of God , Psal . 148. together with the haile , and snow , there reckoned up with many others , fire , and vapour , beasts , and creeping things . Livy reports of the windes in Cannensi pugna , raising dust in the eyes of the Romans while they went in fight that they could not see : The locusts are Gods Hosts , Joel . 2. 25. What an Host did God muster up against Pharaoh ? frogs and flies , lice and caterpillers ; They were all the Armies of God against him . God gave commission to the fire and it burnt up Sodome ; he gave commission to the earth , and it swallowed up Corah , Dathan and Abiram . But the chiefe thing I intend in this is to shew you the glory of God in this title of his , from this consideration . 1. God is glorious in this that he hath an exceeding great Army : The greatnesse of an Army is the glory of a Generall , now Gods Army onely of his Angels that are about him , is very great , Dan. 7. 10. Thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . His Army of Locusts is called a great Army , Joel 2. 25. this then of the Angels is much more to be esteemed a great Army . 2. His Army is exceeding strong and powerfull , and in this likewise the glory of a General consists much ; God did but send one of his Captains he hath with him in heaven , and in one night he slew one hundred fourscore and foure thousand of the Host of Senacherib , 2 Kings 19. 35. 3. He hath multitudes of Armies , it is the glory of a great Prince to have many Armies in the field at once , one in one place , another in another place , and so compassing round about his adversaries with his Armies : The Lord of Hosts hath Armies in the heavens , Armies in the aire , armies in the seas , Armies on the earth dispersed in every Countrey , all the whole world is filled with the multitudes of the Armies of the Lord. 4. All these Armies of the Lord are always in a readinesse , they are prepared Armies , it is but giving out the word and they fall on ; they are in battel array , evermore ready armed to doe the pleasure of their Generall : No Prince , no Commander hath thus his Armies always in readinesse ; many times when they have use of them , much time is lost in getting Companies together , and in getting their Arms. 5. Gods Armies alwaies accomplish what God intends by them , they alwayes prosper in their fight , they are never conquered , but effect what God sends them for . Psal . 140. 8. Fire , haile , snow , vapour , stormy wind , fulfilling his word : Many of you Mariners wil not fulfil Gods word , but God when he hath you at Sea he sends stormie winds , and they fulfill Gods word upon you . Psal . 103. 21. Blesse ye the Lord , yee his Angels that excell in strength ; that doe his Commandements , hearkning unto the voice of his word . How many men , who think themselves great , demeane themselves as if they thought themselves above Gods Commandments ? but the Angels that excel in strength , they doe his Commandments , they hearken to the voice of his word : They stand listening to heare what it is that God hath to command them , and are ready to obey . And that which is said of the Angels , is true of all Gods Hosts , for so it followes , ver . 21. Blesse ye the Lord all ye his Hosts , ye ministers of his that do his pleasure : Blesse ye the Lord all his works , in all places of his dominion . God sayes to one , Doe this and hee doth it ; to another , Come , and he commeth : yea Gods Armies are ready to destroy themselves in the service of their Lord. The command of a Generall in an Armie is powerfull ; he may keep his Armie from spoile if he please . Plutarch in the life of Pompey tels of him , that hearing of his soldiers offering violence in an unjust way , he caused all their swords to be sealed up , so as no man dared break open the seale without leave . He did more then bid them , yea more then command them that they should not spoile . 6. Yea God forceth his enemies to fight for him , and can turn their weapons against themselves , which is a high power beyond all other Captains and Generals in the world . Sozomen and Nicephorus tell us of a great work of God in the defence of that good Emperour Theodosius , by a mighty wind the arrows of his enemies were turned upon them , which Claudian likewise mentions , Oh thou beloved so exceeding much of God , for whom the skies and the wind fight , &c. There are no other creatures but devils and men but doe readily and faithfully fight for God , and even these God forces to fight for him whether they will or no , even then when they seeme to fight most against him . As many men who say they defie the devil , yet even then are the slaves of the devil , and doe his will ; so many whose hearts and wayes are opposite to God , yet even then God useth them to fight for him , and to accomplish his own purposes . 7. The glory of Gods infinite wisdom appeares in all his Armies , in putting of them into most comely order , guiding , keeping them constantly in their severall ranks ; which order and shining wisdom in it were we able to see , it would amaze us with the lustre of it . Joel 2. 7. it is said of the Locusts , They shall march every one in his wayes , and they shall not breake their ranks , neither shall one thrust another , they shall walk every one in his path . To order and guide in ranks such infinite multitudes of Armies , is infinitely beyond the skil of any Commander upon the earth . When David Psal . 104. was meditating upon the glory of God in his works , ver . 24. In the midst of his meditation he could not hold , but breakes forth with admiring expressions at Gods wisdome in them all , O Lord how manifold are thy works ! in wisdome hast thou made them all , the earth is full of thy riches . Let our hearts be raised in our meditations of the riches of Gods wisdome , appearing in marshalling all his Armies . Certainly if wee did look into this , and cause our thoughts to dwel upon it , it would cure us of our Atheistical thoughts . How is it possible but a God must needs be acknowledged , where such admirable art and skil appeares , even in the works of nature , which they know nothing of themselves ? Is it possible for any man that should see a mighty Army marching along all in comely order , and yet think that all these men fell into this order meerly by accident , as they came running together ? must he not needs be convinced that here surely hath been the military art of some skilfull Commanders working ? The same conviction of a God , of his wisdome must there needs be , if we saw in what order all creatures are put . 8. All these Armies God maintains every day at his own charge , and so hath done since the beginning of the world . They live wholly upon him , and yet are not at all burdensome unto him . He is yet as rich as ever he was , as able to maintain them all as ever ; yea and many thousands more if he pleased . This surely is a great God. 9. God is able to put as much power as he pleaseth into the least creature , to raise it above the nature of it , so as though it be never so poore and weak in it selfe , he can make it irresistible . Hence it is that God by contemptible means hath so often brought down the power , the rage , the pride of the great ones of the earth : how terrible was he to Pharaoh in the very flyes ? that is observable ; whereas upon the judgement of the Haile , he did but promise that he would let Israel goe , Exod. 9. 28. but upon Gods Army of flies he bids them goe , Chap. 10. 8. But that place Joel 2. is most remarkable for this ; observe what high expressions God hath of a mighty Army of his , and the truth is , it was but an Army of Locusts and Caterpillers . Ver. 2. he calls the day of their comming , A day of darknesse , of gloominesse , a day of thick darknesse : hee cals them a great people and a strong , there hath not been ever the like , ver . 3. A fire devovreth before them , and behind them a flame burneth ; the Land is as the garden of Eden before them , and behind them a desolate wildernesse , yea and nothing can escape them : And ver . 4. The appearance of them is as the appearance of horses , and as horsemen , so shall they run . Like the noise of chariots on the tops of mountains shall they leape , like the noise of a flame of fire that devoureth the stubble , as a strong people set in battel array . I know some interpret it of the Babylonians thus described ; but if the Text be looked into , wee shall cleerely see it meant of the Locusts and Caterpillars , therefore the expressions are metaphorical all along : As horses , as a strong people in battel array : And ver . 6. Before their face the people shall be much pained : all faces shall gather blacknesse , even those who had impudent , brazen foreheads in wayes of wickednesse , & would not feare the mighty God , even these stout hearts shall tremble before the Locusts . God will put so much terror into these poore creatures , that all faces shall gather blacknesse , they shall look swarte for feare of them . Ver. 7. They shall run like mighty men , they shall climbe the wall like men of war : And ver . 8. When they shall fall upon the sword , they shall not be wounded . They shall run to and fro in the City , they shall climb up upon the houses and enter in at the windows . Ver. 10. The earth shall quake before them , the heavens shall tremble ; the sun and the moone shall be darke , and the stars shall withdraw their shining . They shall bring so much terror with them , as even to affect the very heavens , it shall be like as if the sun and moone had lost all their light , as if there were earth-quakes in every place where they come . Ver. 11. And the Lord shall utter his voice before his Armie . As Commanders speak with a voice of majestie before their Armies , so the Lord shall utter his voice before this his Army , he shall even glory to be the Leader of such an Armie as this ; for saith the Text , His camp is very great , and strong that executeth his word : the day of the Lord is great , and very terrible , and who can abide it ? All this still is the army of Locusts and Worms , for so it is ver . 25. I will restore to you the years that the Locusts have eaten , the canker-worm , and the cater-piller , and the palmer-worm , my great Army which I sent among you . Now if God can raise to this height Locusts and Worms to be such a dreadful Army , how dreadfull then is the Lord able to make all his other great Hosts ? Surely a glorious Lord of Hosts is this God. 10. This great Generall is himselfe the strength of all his Armies , and he hath infinite strength in himselfe alone , beyond what all his Armies in heaven and earth have , the power of his Hosts is but a little of his power given to them ; amongst men it is otherwise , the strength of a Captain a Generall , is in the strength of the Soldiers of the Army , not the strength of the Army in their Captain or Generall ; their wisdome and courage indeede helpes much , but their strength lyes in the Army ; if the Souldiers leave them , if they faile , what can the General doe ? but it is otherwise here , God gives all the strength , he supports it , he draws stout , he blesseth it , it is onely in the power of his might that any of them is able to doe any thing ; and if all their force were united in one , God hath infinitely more in himselfe without them , and can doe infinitely more by his word alone in an instant , then they can doe as long as the world stands . Oh how great is this God , this Lord of Hosts ! To apply it in a few words . 1. Who would not feare this God then ? Job 13. 11. Shall not his excellencie make you afraid ? Behold here a great part of the excellencie of his name ; let it strike a reverentiall feare into our hearts . Psal . 76. 4. Thou art more glorious and excellent then the mountains of prey . The stout-hearted are spoiled : At thy rebuke O God of Jacob , the chariot and the horse are cast into a dead sleep . Then the inference , ver . 7. Thou , even thou art to be feared , and who may stand in thy sight when once thou art angry ? 2. Surely then it is good being on Gods side , to be of his party , this is the strongest side , this certainly will have the victory . It is safest to joyn with the Lord , and it is most honourable . You know what Christ said to his Disciples to strengthen them against feare , I could pray to my Father , and he would send me twelve Legions of Angels . David , Psal . 27. though alone , yet he thinks himselfe safe enough with the Lord of Hosts , ver . 3. Though an Host shall encampe against me , my heart should not feare ; Though Warre should rise against me , in this will I be confident : In what ? ver . 1. That the Lord is his light , his salvation , and the strength of his life . If we be with the Lord , we may be sure that we shall ever have with us more then against us . 2 Chron. 32. 7 , 8. Be strong and couragious , be not afraid nor dismayed for the King of Assyria , nor for all the multitude that is with him : for there be moe with us then with him . With him is an arme of flesh , but with us is the Lord our God , to help us , and to fight our battels . And the people , sayes the Text , rested upon the words of Hezekiah . Here is a full object for our faith to rest upon . If we look upon God onely in this latter consideration of him as The Lord of Hosts , we need never feare want of Souldiers , seeing all creatures in heaven and earth are his armed trained Souldiers , and he himselfe is infinite in himself . Oh how happy should we be , if we could in all our straits exercise faith in this Lord of Hosts , looking upon him in this consideration ! You will say , It is true , this Lord of Hosts is indeed a full object of faith , were it not that we have sorely provoked him to come out against us ; yea we are afraid he is now appearing in wrath against us . I will give you one Text of Scripture in such a case as this is , when your provocations of him lye heavy upon you , and it is as sweet , and full , and encouraging a Scripture as any I know , Zach. 1. 17. The Lord had professed in the beginning of the Chapter , that he had been sore displeased with their Fathers , ver . 2. yea and it appeares by the 3. and 4. ver . that they were no better then their Fathers , and ver . 12. it is said , The Lord of Hosts had had indignation against Jerusalem these threescore and ten yeeres ; so that even at that present when the Prophet spake to them , it seemes God was in such a way towards them , as his indignation appeared against them : but that their hearts might break , and their faith be raised ; marke what a gracious promise comes in to them even now , in this 17. ver . Cry yet , saying , Thus saith the Lord of Hosts , My cities through prosperity ( or through good , so the word is in the Hebrew ) shall yet be spread abroad , and the Lord shall yet comfort Sion , and shall yet choose Jerusalem . Mark , here are foure yets in this ver . and they are very gracious ones , Cry yet , shall yet be spread , shall yet comfort , and shall yet choose Jerusalem , and all these from the Lord of Hosts , yea and from the Lord of Hosts sorely dispeased , yea although he was provoked to indignation . We have sinned , — cry yet . We have provoked wrath , — shall yet be spread . We are miserable wretched creatures , — shall yet comfort . We are unworthy , — shall yet choose . O the free grace of our God to his people ! Thou troubled , distressed soule , look up to him , as making himselfe knowne by this glorious name , cry to him by this name , Lord thou commandest Angels , heavens , earth , seas , now let thy power worke for the good of my soule ; give commandement from heaven to this distemperd heart of mine , to yeeld to submit to thee , to these lusts that rise against thee , that they may be subdued , yea destroyed . Lord , in any difficulties we finde our selves brought into , let us not be discouraged , We cannot see how Antichrist should be brought downe : But Revel . 18. 8. Her plagues shall come in one day , he shall utterly be burnt with sire , for strong is the Lord God who judgeth her . And further , it is most honourable to joyne with , to be under this Generall . Souldiers boast much of the power , greatnesse , magnificence of their Generall ; they account themselves honoured by it . The people of God have infinite cause to make their boast of this Lord of Hosts , under whose banners they fight , he is their praise and their glory . Psal . 148. God is gloriously set forth with his Hosts about him . The conclusion , ver . 14. is this , He is the praise of all his Saints : Not onely Objectively , because the Saints are exercised in his praises ; but Relatively , he is a praise and honour to his Saints ; his Saints glory in this , that they serve under such a Commander . There are two Captains in the world , under whose command all the world serve , this Lord of hosts , and the Devil , for he also hath his Armies fighting for him , the Dragon and his Angels ; all wicked men are under him , and fight for him : his great Lieutenant is Antichrist . It is no dishonour to run from these Commanders , to get under the Banners of the Lord of Hosts . 3. Let us honour this Lord of hosts by being willing to be put into what rank he shall please , to be ordered in what place he shall appoint , and there to keep out ranks . If God wil put us in the fore-front , where there is hottest service , let us not murmur ; the hotter the service is , the greater will the reward be . We must not choose our own places . All other creatures , except the Angels , are onely passive to the work of their Lord in ordering them . We should be active in yeelding our selves freely to his ordering , and be well pleased with it , and keep our ranks . It is an easie matter to keep rank whilst we march along ; but when we come to fight , we shall not find it so . Lastly , how dreadfull must this glorious name of God needs be to all ungodly ones , who walk on in wayes of enmity against such a God ? Esay 45. 9. Woe to him that striveth with his Maker : let the potsheard strive with the potsheards of the earth . With what infinite indignation must God needs look upon such vile wormes , who dare resist such a glorious Majesty as he is ? God can but speak to any humour of thy body , and it shall make thee lye roaring out in anguish , and grievous torture ; thy life shall be more bitter then death unto thee . This God may give commission to the next crumbe of bread , and it shall choak thee , and send thee down to hell . God himselfe is against thee , he walks contrary to thee in all his Attributes . The swords point of his infinite Justice is at thine heart . All the creatures of God stand ready armed against thee , and would fly upon thee , if God did but give out the word . The Angels stand prepared , Lord shall but one of us goe and cut off that wretch who dares presume to blaspheme thy name , to lift up himselfe against thee ? As Abishai said to David , 2 Sam. 16. 9. Why should this dead dog curse my Lord the King ? let me goe and take off his head . The Ayre cryes , Lord shall I conveigh infection into his body , and poyson him ? The Water , Shall I stop his breath ? The Fire , shall I seize on him , and burne him ? The earth , Shall I open , and swallow him up ? The beasts of the field , Shall we run upon him , and tear him ? Thy meat , thy drink , Shall we choak him , or be bane to him ? Thou art in the midst of Gods Hosts , compassed about on every side . 1 Chron. 13. 14. When Judah looked back , behold the battel was before and behind , and they cryed unto the Lord. Look about thee oh distressed soule , and see the Hosts of the Lord before thee and behind thee , and cry to the Lord. Certainly there is no creature neere thee , but thou hast cause to looke upon it with a shaking heart : thou knowest not but that it may be thy ruine , sent of God to cut thee off , that thou mightest go to thine owne place . Certainly it cannot be but ere long some creature or other will break in upon thee , and be an executioner of Gods wrath upon thee , if not prevented by thy repentance . When God awakens a guilty conscience , every creature is terrible to it , the wrath of God is seene in the face of every creature . Cain cryes out , Every one that meets me , will kill me . Why ? Who was there in the world then to kill him ? not many besides his father and mother , and yet every one will kill him : especially if it be some extraordinary work of God in the heavens , or seas , or elsewhere , as in extreame thunder , stormes and tempests , or the like : how terrible is that to such a conscience , as to Caligula and others ? The Prophet Elisha prayed to God to open the eyes of his servant to see Gods Hosts about him , to deliver him from feare : my prayer is , that God would open thine eyes , that thou mayst see Gods Hosts about thee , that thou mayst feare : if thy eyes were open , it would be with thee as it was with those who came there against Elisha , when their eyes were opened they saw themselves in the midst of Samaria , in the midst of their enemies . Certainly so long as God is thine enemy , all creatures in heaven & earth are thine enemies . Wherefore consider how unable thou art to stand out against this glorious God ; lay down thy weapons of enmity , cry out bitterly of thy desperate folly , make it thy great work above all things in the world , to make up thy peace with him . God yet offers mercy to thee , as Alexander did those he warred against , while the Lamp burned : If they staid untill it was out , there was nothing but bloud expected . The Lamp of thy life is stil burning ; come in that thy soule may live . There is no standing out against this God , he will have glory from thee in spight of thy heart . FINIS . A briefe Answer to Doctor Fernes Booke , tending to resolve Conscience , about the Subjects taking up of Arms. By JER . BURROUGHES . THere came to my hand a Book of D. Fern , tending to resolve Conscience in the case of the Subjects taking up Armes . I find it carryed on without giving any ill termes , but in saw expressions , sutable to a Treatise that concernes Conscience , and the more likely to prevail with it . Onely now and then some bitternes breakes forth ; I shall very briefly , yet faithfully give you the strength of it : Where he speakes right , I will acknowledge it ; and where he mistakes , I will fairly discusse and shew you whence the mistakes arise . I confesse he hath great advantage in the subject , because it is for the King : 1. Because it is safer to plead for the King , though a man mistakes ; but if there be a mistake in lessening the Kings right , a man endangers his utter undoing . 2. Truth about this argument , hath alwayes been tenderly handled ; those who have pleaded for the King , have with courage vented themselves to the utmost ; but others have been forced to be silent , or else but even to whisper and speak halfe out , lest they presently meet with ( not arguments , but ) things of another nature to answer them . In which regard the power of Kings hath been raised to the height , and men have drunk in such opinions of absolute power in them , as they have heard confidently affirmed , practised , and seen in Books , and feeled by many taxations and censures ; but whatsoever might informe them hath layne in the darke , not daring to appeare : Therefore well might the D. call what now people begin to heare , and enquire after , a new doctrine ; it is an old truth , but newly discovering it self . The name of King hath taken such impression in the hearts of people , that for a while they will be prejudiced against whatsoever may but sound of limiting his power , or maintaining our right against it . What there is in the Epistle that may prejudice any mans conscience , will be answered in what follows . Preamble to SECT . I. SO many good people that are come to a sense of Religion and godlinesse , are miserably carryed away by a strange implicite saith , to beleeve whatsoever is said or done in the name of the Parliament , &c. to be infallibly true and just . It seems those who have not a sense of Religion , do not so easily beleeve the truth and justice of what is done in the name of the Parliament . This is most certaine , who are hardest to beleeve what the Parliament sayes , but Papists , and notorious blasphemers , and prophane livers ? I condemne not all , but compare the generality of the one side , and of the other ; you shall finde an apparent difference in the lives of the one , from the lives of the other : Yea , so it is now that if a man as heretofore were not prophane , or loose at least , or zealous for ceremonies , he was accounted a Puritan ; so now a Round-head , that is , in their ordinary interpretation , one for the Parliament . If it be said , This is because Religion is pretended on the Parliaments side : So it is on the other , with as loud a cry as the Parliaments . In such things where I must have regard to humane testimony , to what part I see the most that have the sense of Religion to adhere , that side I will be on , except I see better grounds then yet the D. brings to draw me from it . Prov. 2. 20. That thou mayst walk in the way of good men , and keepe the paths of the righteous . SECT . 1. IN this Sect. these special things are considerable : 1. What he grants 2. what we grant . 3. What he sayes we grant . He grants we may deny obedience to the King , not onely in things unlawfull by the Law of God , but by the established Laws of the Land. It is well this is granted ; Heretofore we know this was the generall Tenet , whatsoever was commanded by the King , yea by any men in authority , if but by a Prelate , except it were against Gods Law , we were bound to obey it ; any thing that was not sinne , must be yeelded to and that for conscience sake . The D. in this is ingenuous ; he confesseth that not onely Gods Law , but mans Law limits Kings power : This is a great case to many mens consciences to know so much . And further , if this be true , that all those Scriptures that urge obedience to Kings and men in authority , must be understood with this limitation , that is , if they command according to the Laws of God , and according to the Laws of the countrey over which they are . 1. He sayes , In point of resistance we grant it must be in such a case where there are Omnes ordines regni consentientes , an unanimous consent of the two Houses . There is no determination that the greater part present of either House agrees upon , but is as truly valid and legal , as if there were an unanimous consent of them both . It is so in all bodies where things are carried by vote . 2. He sayes , We yeeld it must be a meere defensive resistance . If the King should send any to mischiefe us , to say , we must onely defend ourselves , so as not to offend them , is a contradiction ; as for the Kings person , is it not the profession of the Parl. to defend it ? therefore we neede not dispute now , about defending our selves against it . 3. He sayes , this likewise is granted that the Prince must first be bent to overthrow Religion , Liberties , and Laws , and will not discharge his trust , before there must be resistance . By this he would insinuate that our Arms taken up are unlawfull , because the King hath not declared himselfe thus . What need we be put to meddle with any thing but this in the case in hand ? That a Kingdom seeing it self in imminent danger of enemies to infringe the liberties of it , may stand-up to defend it selfe ; yea although they come forth against it in the name of the King : This is our case , and if the D. disputes against any thing but this , he sights with his own shadow . If this be case as certainly it is , then a great part of the Doctors book is impertinent to the businesse of the Parliaments raising forces : For forces may bee raised upon other grounds then the Kings being bent to overthrow Religion . SECT . II. THe strength of this Section , and almost all the book , is in that place of Rom. 13. and in this place I beleeve the D. will see , or if he doth not , others will , that he is utterly mistaken in the sense of that place . The Apostle sayes expresly , Whosoever resists , shall receive damnation . But he doth not say expresly , whosoever resists the highest men shall receive damnation , but whosoever shall resist the power : Let every one be subject not to the wills of the highest men , but to the higher power : there is a great deale of difference betweene these two : The higher power , that is , that authority that God , & man hath put upon such a man , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that must be subjected to , & not resisted . We professe against resisting power , authority , though abused : If those who have power to make Laws , shall make sinfull Laws , and so give authority to any to force obedience ; we say here there must either be flying or passive obedience ; but if one that is in authority command out of his own will , and not by Law , I resist no power , no authority at all , if I neither actively nor passively obey , no I do not so much as resist abused authority . This may seeme strange at the first ; but if you thinke of it , you will beleeve it . The D. thinkes the answer to this place is onely from the limitation of the person , or the cause of resisting , as if we held that no particular men upon any cause , but States may resist upon such and such causes ; whereas we doe not answer so , but we distinguish betweene the man that hath the power , and the power of that man , and say , although the power must not be resisted according to the letter , and the sense of the Text , yet the illegall will and wayes of the man may be resisted , without the least offending against the Text. But we shall meete with this Scripture again and again , and shall fellow it with answers accordingly . He comes to examples , as first , the peoples rescuing of Jonathan from Saul . He sayes , the people were in Arms already , and did but use a loving violence . This example is onely brought to prove that Subjects may withstand illegal commands of Kings , and no further , and that it plainly proves ; onely , he sayes , it is a loving violence . Well then , it is a violence ; they resolve that the Kings command shall not be fulfilled , yea though hee adds an oath to it . It was indeede a loving violence to Jonathan ; so is all the violence that the Parliament offers , a loving violence to the Kingdome , yea and there is true love to the King too in it . The King hath not yet sworn that he will have such things as the Parl. will not suffer , so as to come to our cognisince ; but Saul swore that he would have such a thing done , and yet the people would not suffer it to be done , and yet you dare not blame them for this , nay you commend them for it . The second example is , David resisting Saul , the D. sayes , It was to save his person from Cut-throats . And is not our Army to save Parl & people from Cut-throats ? 2. He sayes , David did no act of hostility , but only defended himselfe . David had no authority over any that followed Saul , for he was then a private man ; but our Parl. hath authority over Delinquents that follow the King. 2. David was loath indeede to venture upon a pitcht battail , or to exasperate Saul or his Subjects , because his strength was weake , 600. to a King , therefore he flies up and downe and takes not every advantage , that if it were possible he might gaine fa●our in the eyes of Saul and his Subjects : but if they had falne upon him , and his power had beene equall to theirs , who knowes what he would have done ? but we are sure as it is , it is defensive , and that is all it is to prove that Subjects may take up Arms ●o defend themselves against the injustice of their Kings . For that example of David at Keilah , all the answer to that is , that it is an uncertain supposition . But examine the place , you shall finde it as certain as a supposition can be ; It appeares plainly that David had some expectation that the men of Keilah would have stood to him and kept oft Saul comming against him , and if they would , it is apparent by the Text , that David would have stood to it though Saul had come against him . In the Text it is as plain , as this : Suppose the King were neere Hull going a-against Sir J. Hotham , and Sir J. Hotham should seek to make sure of the men of Hul , and enquire whether they would deliver him or not if the King came , and he should come to know that certainly they would , and upon that very ground slies away , is this now an uncertaine supposition that Sir John Hotham would willingly have the Town stand to him , and if they would stand to him he would stay there and defend himselfe against the Kings forces ? Hi , last answer to Davids example is , that his example was extraordinary because he was anointed to be King after Saul . But yet for the present he was a private man , although God had bestowed somthing extraordinary upon him more then upon other men ; but it follows not therefore that in this case he had an extraordinary power to resist the Prince : Prince Charls hath no more power to resist his Father then the Parliament hath . For the example of Elisha using the Kings messenger rough'y , that came to take away his head , he sayes it sayes little to the question in hand . Yet he grants as much as it is brought for , that defence is lawful against sudden and illegall assaults of Messengers sent by the King ; if against sudden , why not against deliberate and plotted ? for , they are worse : This is one end of the raising of the Army , to prevent such assaults : If it be lawful to be done by violence by 2. or 3. when the messenger is but one , then it may be done by 2. or 3000. when the messengers are 1000. For the example of the Priests thrusting out the leprous King. That which this is brought to prove , is thus much , That there may be such uncleannesse in a King , that may cause Subjects lawfully to resist him , when he would doe a wicked act . The Doctor sayes , First Gods hand was upon him . So when God shall leave a King to some horrible way of evil , certainly Gods hand is upon him then . He answers , But he hasted to goe out himselfe . But the Scripture tels us , the Priests likewise thrust him out ; they would not suffer him to be in the Temple . The next thing in the Sect. is , a similitude from the naturall body : Though a member may defend it selfe against outward violence , yet no member must be set against the head , for that tends to the dissolution of the whole . If the similitude may be followed , we say , that some members are as necessary to the life of the head , as the head is necessary to the life of those members . 2. A Kingdome may sometimes have one head , sometimes another , but so cannot a naturall body . Further , he grants , Personall defence doth not strike at the order and power that is over us , but generall resistance by Arms ( he saith ) doth . No , it may maintain and regulate order , and there may be as little injustice on the one side as the other . But the case is not as Elishaes , for the King professeth he will use no violence , and we cannot know his heart . But that example of Elisha is brought to prove the lawfulnes of using force against Kings in using violence : and what violence hath been already used , the world knows . Page 10. He comes to Scriptures , denying resistance : let us see what full Scriptures these are . The first is , Num. 16. 1. &c. The conspiracie of Corah and his company against Moses and Aaron . It is strange that this example must be paralleld with our Parl. taking up Arms : Was it not a most unjust and vile conspiracie , meerly out of the pride of malicious spirits ? Can the D. or any man think , that in justifying Arms in some case , we justifie all villanous conspiracies and out-rages ? Besides , this place condemns rising up against the Priest , as well as the King. Yea certainly , if they had risen against the meanest officer that God had appointed in Church or Common-wealth , as here they did against Moses & Aaron , it would have bin a very hainous offence ; Yea if Moses himself should have thus risen against any Officer appointed by God , it had bin a vile sin in him ; therefore this proves no more against subjects resisting Princes , then Princes resisting subjects , or one subject resisting another . Further , we do not rise against His Majesty , as they rose up against Moses & Aaron ; we desire not that he should have lesse power then God & the Laws have given him , but we would preserve this in him , and keep off the stroke of any further power , so that we need not for this thing so much as examine the cause upon which they rose , whether it were supposed or not , for the case is far differing in the end of the rising . But Corah and his company supposed the cause sufficient . Supposed causes for any thing is not enough ; now we are not examining the truth of the cause of taking up Arms , but whether they may not be taken up by the Subject against the mind of the King for any cause . Wel , our consciences need not be much scrupled from this Scripture : Let us examine the rest he brings . The second is , 1 Sam. 8. 11 , 18. where the oppression of the King is mentioned , and no means of help mentioned but crying to the Lord. Is the bare relation of the oppression of a King without mention in that place of any means of help , but crying to God , a sufficient proof that though Kings oppresse never so much , yet there is no help ? Suppose I bring a place of Scripture , where there is a relation of Subjects rising up in a wicked way against their Prince , & in that place there is no other help mentioned , but only the Prince committed this to God , & God revenged it , can there be drawn from thence an argument , that when Subjects rise against Princes that they have no other help against them , but committing the cause to God ? We need not go far for a Scripture in this kind , the very place the D. brought before wil do it ; Num. 15. when Corah and his company rose against Moses , we there read of no other help that Moses used , but he committed the thing to God , & God revenged it . But you wil say , yet there are other places that shew that Princes may make use of other help . So there is for Subjects to make use of other helps against the oppression of their Princes , many Scriptures have been mentioned formerly and cleered . Further , besides this , we answer , that the power of all Kings is not alike , it is no argument because one King hath such and such power , therefore all must needs have . The power of Kings is limited or enlarged by the severall Laws of severall Countries . Let us see what the third Scripture sayes , for yet our consciences are not scrupled , it is Numb . 10. That the people might not go to war but by order from him that had the power of the Trumpet . Because there was a positive order there that Moses must make trumpets and thus use them ; Doth it follow that this must be so every where ? you may by as true a consequence urge the necessity of silver trumpets , and that the Priests should blow them , as well as the former : The consequence would be full as good . No King can use Trumpets in war but by the blowing of the Priests , for it is commanded there , as that no people can go to war till the Magistrates use the Trumpets , because it is so ordered there ; we know the Law is judiciall , and for those judiciall Laws the equity binds no further then according to rules of prudence and justice , every countrey shall see behoofefull for their conditions . Besides if this did binde , then it were a sinne for an Act to passe to put the Militia for any time into any other hands , for certainly it might not then be done , no , not with Moses and Aarons consent . The next Scripture is , 1 Sam. 26. 9. who can stretch out his hand against the Lords Anointed and be guiltlesse ? Why doth the D. speake of stretching forth the hand against the Lords Anointed ? who endeavours it ? doth not the Parliament professe the defence of the Kings Persons 2. Doctor willet upon this place gives you this Answer , That indeed it is not lawfull for a private man to lay hands , no not upon a tyrant ; for it is not lawfull for a private man to kill a thiefe of a murderer , much lesse a Magistrate , a Prince . But secondly , he tels us of some that have laid hands upon a King , and yet have been guiltlesse , as Ehud upon Eglon King of Moab : therefore from that Scripture there cannot be a generall Proposition drawn , that no man in any case may stretch forth his hand against a King. Yea Doctor willet answers in the third place , that yet Tyrants and wicked Governours may be removed by the whole State. He indeed limits this , and sayes , it must be understood of such Kingdomes as goe by election , as in Polonia , and gives this reason , From whom Kings receive their authority , by them may they be constrained to keep within bounds . This it seems was good Divinity in those dayes . This distinction he used , to deliver the opinion from opposition in England ; but if the distinction be examined , there will appeare little strength in it : We doe not find that D. willet was ever reproved , or his writings censured for this thing . Concerning that restriction of his to Kingdomes by election , we shall , when wee come to shew from whence all Kings have their power , see , that if it proves true of them , it will prove true of others ; for the foundation of all power that such and such men have over others , will be found either from election or covenant , which will come to all one . D. Ferne proceeds thus , If the King had come into the battel , his person might have been hurt as well as any . This had been but accidentally ; If a father should voluntarily goe into the Army of the common enemy , against whom the childe is in service , and the child in discharging upon the enemy should slay his father being there , especially he being desired & beseeched by any meanes not to be there , but to withdraw himselfe ; doth the child contract guilt in such a case ? His next Argument from Scripture is , That the Prophet reprechending the Kings of Israel and Judah for Idolatry and oppression , none ever called upon the people for this duty of resistance . First , There is much difference betweene Kings now , and those Kings : The people then did neither give them their power , nor limit their power ; They doe both now when first they are set up . Secondly , if this be a good argument , that because when Kings oppressed , the prophet did not cal upon people for resistance , therefore all resistance in any case is unlawful ; then , if when people have resisted , & cast oft the Government of their King , & the Prophets have not reproved them for it ; then it is lawfull for people in some case to resist . He that will harken to his own reason , must acknowledge there is par ratio . If the Prophets exhorted not to resistance , then there may be no resistance , sayes the Doctor ? Then if when there is resistance , the Prophets rebuke not that resistance , then there may with as good reason be resistance , say I. When the ten Tribes cast off the Government of Rehoboam for his oppression , and hearkning to his young Cavalliers about him , rather then to his ancient grave counsel ; the Prophets did not rebuke the ten Tribes for what they did , but rather seemed to take their parts . 1 Kings 12. 24. ●eturn every man to his house , for this thing is from mee . Now the D. comes to his great place again , Rom. 13. which he sayes be will free from all exceptions . Nay , bare me an Ace of that . The truth is , he vever so much as mentions , nor thinks of the great exception , which duly considered , will clear the Text to be nothing to his purpose . First he supposes that the King is the supream , as Peter calls him , or the higher power , as here . 1. It is true , Peter cals the King Supreame , but in the same place he is made an ordinance of man , and therefore to be limited by man. He may be the chiefe man in authority , and yet limited in that authority ; he is supreame , but not absolute ; We grant that the Houses of Parliament , and we all , are his Subjects , but not Subjects to his will , but to that power of his that Law gives him . 2. He takes for granted the King is the higher power . Here observe his mistake . Let it be granted that the King hath the highest power , yet what propriety of speech is it to say that he is the highest power ? It is proper to God to say that he is Power in the abstract . Well , The King hath the highest power , and we must be subject to this power of his , and not resist it . Who denies all this ? When all this is granted , the D. hath got nothing at all ; for if we resist not that power which Law hath given him , we do not resist the higher power , although we do not do nor suffer what hee would have us to do or suffer . Then he reasons from the person , whosoever , every soule . There was then sayes he , the Senate , &c. But what power the Senate had for the present upon agreement , or how much of their power was now given up to the Emperour by agreement , he shews not ; and if he shews not this , he sayes nothing . Then he tels us of the cause Christians had to resist , because their Emperours were enemies to Religion , and had over thrown Laws and liberties . To the first we acknowledge we must not resist for Religion ; if the Laws of the Land be against it , we must either suffer , or seek to enjoy our Religion in the uttermost ●arts of the earth , rather then resist . For the Emperors subverting Laws and Liberties , he must prove that the people & ●enate had not given absolute power to them for the present , for the preventing further wils they feared , or else it reacheth not our case , for we know our people and Senate ●ave not given any such absolute power . We must not be put to prove , they had , for it 〈◊〉 his argument ; therefore if he wil make it good , he must prove they had not . And yet ●ppose they had not , if we should gratifie the D. in that thing , yet the Argument would ●e but weak : for the Apostle requires them not to resist their power , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : hee ●oth not charge them not to resist their tyrannie . Certainly they could have no power at that which was given them by some agreement ; if they challenged further , it was no ●uthority at all : such kind of tyrannie as they would assume to themselves , the Apostle ●●rbids not the resistance of in that place . As for that he sayes , that some affirm that prohibition was temporary , let them main●●in it that affirm it : I am ful of the D. mind in that , this prohibition is a standing rule . As for that distinction which he sayes , some make that they resist not the power , but ●e abuse of the power . We answer , it is not resisting abused power , for it is resisting no power at all . Abused power is the ill use of what is given to men ; but the ill use of what was never given to them more then to any other , is abuse of their wils , but not abuse of their power . By Power I do not mean Strength , but Authority . Further , he sayes , These Emperours ruled absolutely , therefore upon that ground men might resist , if for any thing . 1. Although the Emperors might use some force to bring themselves to an absolute power , yet whether the people were not brought to consent to prevent farther danger , that must be disproved , when our case ever fals , so as we shall be brought to consent to an absolute power , although it be out of feare ( which God forbid ) then this argument will concerne us , but not before . 2. What they got and held meerly by force , without any consent and agreement , was no power , no authority at all but might be resisted , no withstanding that prohibition . The last thing in that Sect. is , whereas we say that our Religion is established by Law , theirs was not : He answers 2. things . 1. Shall the prohibition be good against Christians under Emperors persecuting Religion , & not against Subjects enjoying their Religion ? If those who have power to make Laws should prove so wicked as to make wicked Laws against Religion , yet I am rather bound to passive obedience in that case , then if men never so good should command according to their own will , and not according to Law ; for there is an authority in the one , though abused , but none at all in the other . His second answer is , This prohibition did not concern Christians only , but all people under the Emperour . As before , 1. we know not but these people had given up their right . 2. If they had not that prohibition doth not reach them in those things wherein they had not . Thus his Scriptures are answered , and I professe I have not answered from a humour of seeking to overcome in a dispute , to put glosses upon the one side , or to seek evasions from the strength of the other , but as in the presence of God to find out truth and to satisfie Conscience that hath to doe with God in a speciall manner . SECT . III. THe first Sect. is spent about the original of the power of Kings . He first contends that the power is from God , and that he needs not contend for we grant that the power not only of Kings , but of all lawfull authority is Gods Ordinance , but that such and such men should have this power , and how much of this power should be put upon this man , and how much upon that , that is from man. Hence it is very observable when the Apostle speaks of the power , Rom. 13. he sayes , it is of God ; bu● when Peter speaks of the men upon whom that power is put , whether Kings or tho●● sent by him , he sayes , that is a humnne ordinance , 1 Pet. 2. 13. yea , a humane creation , 〈◊〉 the words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rea the D. grants this , that though the power be from God , yet the designing the person to bear that power , yea , and the qualification and l●mitation is from men by the Laws made with consent . The supreme Magistrate is called the Minister of God , Rom. 13. We acknowledg him so , he is also said in the same place , to minister for thy good . I have said , Ye are Gods. This is true of inferiour Magistrates as well as superiour , and yet none will say , b● inferiors may be resisted . His conclusion is in this Sect. that though the power be of God , yet the person d●signed , and the qualification of power in several forms of government , & limitation , this , is by the laws of men : This is as much as we desire . Many go no further then th● designation of the person to be from man , but the D. is more fair , he sayes the qualification is from man also . If so , mark what follows , then no man can have any of this ruli●● power , but according as he is designed to it , qualified for it , limited in it by men , whatsover the name be by which you call him , Emperor , King , Prince , Duke , Lord , &c. SECT . IV. THis Sect. is about the power of people to re-assume what power they have conferred upon Magistrates , although Gods power , yet conferred by them . He argues thus , If the power be Gods , then people cannot re-assume . If the King gives power to an inferior Magistrate , the power that this Magistrate hath is likewise from God , for so the Scripture sayes , Rom. 13. All power is from God : may not this power be re-assumed therefore ? Let none put this off , with saying , But people are not above Kings , as Kings are above inferior Magistrates , for that is nothing to the argument . The argument that he makes is this , If the power be of God , it cannot be re-assumed : Now the answer is , That the power of inferiour Magistrates is of God , and yet it may be re-assumed , therefore his consequence is not good . Further , a servant by stipulation makes a man his Master , who was not before : Now the power of the Master is Gods , may he therefore never be deprived of that power ? Servants must serve Christ in serving their Masters , as truely as Subjects must obey God in obeying their Prince . Pastors and Teachers have a ruling and a ministeriall power , and this power is Gods , may it therefore never be taken away from them . His second Argument is , We cannot recall what is once given , as in things devoted . 1. That can never be proved , that a thing devoted to a religious use , can never lawfully be imployed to no other . This is a groundlesse conceit , because he brings no proofs for it , Eadem facilitate rejicitur , qua asseritur . But this that we speake of is a civill thing . And for Kings , that the power they have may not be taken away , he gives that reason , Because the Lords hand and his oyle is upon them . So the Lords hand and oyle is upon Captains and other Magistrates . Ioshua and Zerubbabel are called The anointed ones . Prophets , Priests have Gods hand and oyle upon them , and cannot the power for no cause be taken from these ? And yet how confidently doth the man conclude , This will not a true informed conscience dare to doe . Certainly notwithstanding all the information in this argument , he may doe it . But he proceeds . How can conscience be satisfied , that this their argument grounded upon election and derivation of power can have place in this Kingdome , when as the Crown descends by inheritance , and hath often been setled by Conquest . 1. There is no body here that yet hath attempted to take any power away from the King that Law hath given him . 2. Howsoever , the point of inheritance or conquest cannot hinder ; For first , none inherits but that which his Progenitors had , & his Progenitors had no more originally then by consent was given them : therefore the difference between Kings by inheritance , and Kings by election , in this case is not much . And for Conquest , that onely settles former right , or makes way to some farther agreement , to adde to , what was former . The right comes not from power to conquer , or act of conquering , but from some agreement , precedent , or consequent . He further argues , It is probable indeed that Kings were at first by choice here , as elsewhere ; but can Conscience rest upon such remote probabilities for resistance , or think that first election will give power against Princes that do not claime by it ? 1. Is it but a remote probabilitie that Kings were here first by election ? I demand , what first invested such a Family with Regall power , more then another ? It must be either God from heaven designing it , as David , or men appointing it , or taken by force : there is no quartum . It was not the first , and to say the third is the right , is an extream wrong to the King If meer force can give right , then whosoever is most forcible hath right ; it must therefore be something else : what can that be but the consent of people to such a family ? which is in effect all one with elect on . You may give it what name you will , it is not therefore a remote probalilitie , but a neere certainty , that even here Kings were at first either by choice , or by that which in effect is all one . The Doctor sayes , that Kings of England doe not claime their right by election . It may be they use not that word ; but if the Doctor shall presume to dispute their claime for them , and think to get a better and surer claime then the agreement of people , that the Regall power shall be in such a family , surely he will have no thanks for his labour . Let him take heed of this . Although he is pleased to call Election a slender plea , yet I beleeve he cannot bring a stronger . He is at his place in Rom. 13. againe , with the absolute Monarchy of Romane Emperours . This hath been answered againe and againe . The next thing he discusses is the covenant the King enters into , and the oath he takes . And here he tels us our Kings are Kings before they enter into the Covenant , or take this Oath . Although they be Kings before they personally do covenant or sweare , yet their right comes in by their Progenitors , who had their right conferred upon them by some agreement or other : so that they have covenanted in them . But this clause in the covenant or oath is not expressed , that in case he will not discharge his trust , it shall be law full to resist . We doe not stand so much upon the oath that every King takes , as upon the originall agreement between people and King , whereby this power was conferred first upon such a family , and for that wee say that no more power was conferred then was done by vertue of that agreement ; and why there should not be the same reason in the Covenant between a Countrey and a Family in matters of so high a nature , as there is in other Covenants amongst men , let the Doctor shew , or any for him . The Doctor confesseth , Page 16. line 21. That Lawes are for the restraint of the power of Princes . But at length after the discussion of the businesse , he tels you that to argue any forfeiture of power by breaking his covenant , is an inconsequent argument . You must beleeve him , because he sayes so : If his bare word will not satisfie you , you are like to have nothing else . Yet we would have him and all know , that we do not think that every breach of promise , and not performance of covenant in every thing , makes a forfeiture : this indeed were a dangerous consequent . But the question is , Whether no breach of Covenant may possibly in any case make a forfeiture ? We confesse our selves not willing to dispute this too farre . He presently seemes to grant that there may be some force in the argument in States elective and pactionall , but not in this Kingdome . If the ground of all power that one man hath over another in Civill Government , be some kinde of election , explicite or implicite , or some kind of agreement at the first , let the Doctor shew how this Kingdome is freed . But what if the King will not keepe to his agreement , may the Subject doe nothing ? The Dr. 〈◊〉 , Yes , they may use faire means by Petitions , and they may ●ery him Subsidies and ayds . To what purpose are Subsidies and ayds denyed , if the King hath power to take our estates when he pleaseth , and there must be no resistance ? Though this he sayes may seeme unreasonable to people , and very impolitique to the States-man , yet plain Scripture and reason forbids it . But this Scripture and reason lies hid from us as yet , we have examined them as they have come , and we have found plain mistakes in the alledging them . SECT . V. THis Section is spent in the argument of meanes of safety to a Kingdome in case the King should tyrannize ; if they might not resist , it seemes God hath left them destitute of all helpe , they must needs perish . To this he first answers , That is the same argument that is used for the Popes curbing of , or deposing Princes in case of Heresie , otherwise the Church hath no meanes to preserve it selfe . The good of a Church is spirituall , and God hath given it spirituall means enough to preserve its spirituall good , although there be no such power of the Pope over Princes , and we know the Church was preserved and flourished in spirituall beautie when there was neither Pope nor Prince to preserve it . But the good of a Kingdom is civill and naturall , therefore it must have civill and naturall meanes to preserve it selfe by in case of danger . Hence then although it be no argument that Popes may by power of Armes curb Kings , and because else the good of the Church cannot be preserved , yet it may be a good argument the people may in some case take up Arms to defend themselves against violence , although the King gives not his consent , because otherwise the civill and naturall good of men in a Kingdome cannot be preserved . The second thing he sayes is , What meanes of safety had the Christians in and after the Apostles times ? God called them then to suffer ; for they were not the State ; though many particular men that are not a State , may easily be brought into such a condition as they have no meanes for safety , but they must needs suffer ; and so many States , when the externall violence is too strong for them ; but when God and nature gives them meanes of deliverance , there is no necessitie they should perish . When the Doctor disproves resistance better , wee will either fly or suffer . As for the Christians why they could not resist , the Dr. speakes of a reason that he seemes to be satisfied in , because things were so enacted by Law , therefore they could not resist : therefore he leaves their example , as invalid in our case , and so it were well that every one else would leave off urging , that we may never heare of the example of the Christians in the primitive times applyed to our case more : For though it seems to be something at first view , yet it is nothing when it is examined . But then he sayes , The Edicts that concerned others were Arbitrary . To this the Answer hath been already , either the people then gave up their whole right to their Emperours , which we have not done to our Kings , or otherwise they were not bound to their Arbitrary government , but might have resisted for their own preservations . But if Parliaments should degenerate and grow tyrannicall , what meanes of safety could there be for a State ? I confesse the condition of such a State would be very dangerous and like to come to confusion ; particular men could not help themselves , and the whole State ought to suffer much before it should helpe it selfe by any wayes of resisting : but if you can suppose a Parliament so far to degenerate , as they should all conspire together with the King to destroy the Kingdome , and to possesse the lands and riches of the Kingdome themselves , in this case whether a Law of Nature would not allow of standing up to defend our selves , yea to re-assume the power given to them , to discharge them of that power they had , and set up some other , I leave to the light of nature to judge . You will say , this cannot be , because the higher powers must not be resisted by any . This is not properly to resist the power , but to discharge the power , to set the power elsewhere . The servant doth not resist the power of his master , when he upon just grounds leaves him , and goes to another , if he be such a master , as is his master by his owne choice , for such and such ends and purposes , and had his power limited by agreement . I know this will be cryed out of as of dangerous consequence , wherefore God deliver us ( as I hope he will ) for ever making use of such a principle . It is hard to conceive it possible that a Parliament can so degenerate , as to make our condition more grievous by unjust acts , then it would be if the power in a Kingdom should returne to the law of nature , from whence at first it rose . Divers lines together ofter the objection from want of safety in case of degenerating of Parliament he spends in commending the temper of our government in the three Estates , with complaints of some distemper for the present . In the one I joyn with him : but for the other , I undertake not to satisfie all his apprehensions of distractions in the Parliament . The man I beleeve lives at a distance from Parliament , and so looks at it through multitudes of reports which usually ( and especially in these times ) are exceeding false mediums to looke through : Straight things will seeme crooked , when the object is seen through water that is too thick a medium : Reports doe so gather soile before they come to him , that when they come , they are an exceeding thick medium to see Parliament proceedings by . Whereas it is said , that many see more then one , and there is more safety in the judgement of many then one : He answers , Why should an hundred in the House of Commons see more then three hundred ? and twenty in the Lords House see more then sixty that are of a contrary judgement ? If there were so many of a contrarie judgement more then the others , why do they not come and out-vote them in what things are amisse ? 2. This addes much validitie in common reason to what they determine , that they are alwaies a competent number , allowable by Law to be Houses of Parliament , and they debate and determine things in such an Assembly that is open for so many , which all the Countreys and Cities in the Kingdom have chosen , to come to debate or contradict as they think fit . Such determinations , although I do not say they should be accounted infallible , yet they carry with them more likely reason , then those who are carried by a few in some secret way . Further , why should such an Objection be made against the Houses of Parliament , that no Court of Iustice , no Societie that carries things by Vote , will admit , if it be once set ? that in such Assemblies there shall be so many at the least , there may be three times more , yet so many makes up the Assembly , so as to enable it to such and such purposes . How can this Obiection , without wrangling , be admitted ? Oh but many were of another mind , or some belonging to the Assembly were not present . After this the Doctor proceeds to the commending of Monarchy above Aristocrasie , and the Kings Negative voice . This is nothing to our businesse . What though Monarchie be the best ? and what though the King should have power of a negative voice in the passing all Bils ? this is granted . Then he comes again to his 13. to the Rom. The argument from this place is worn exceeding bare by this time . If it were lawfull to resist power abused , it would open a way to people to overthrew powers duely administred . 1. We do not say that power abused should be resisted ; but Will , where there is no Power , may be resisted . 2. True , there is danger in the peoples abusing their liberties , and danger in Magistrates abusing their power . He sayes he intends not to lay the least blemish upon the Parliament . Yet in the Page before he sayes , The Temper of the Parliament is dissolved : and upon that saies , the distractions in the Common-wealth , shew the distempers , and the danger of dissolution , and what is the cause of it . It would fill much paper to gather together the blemishes that this man casts upon the Parliament , especially in his last page . But that is not my work , I would gladly have consciences resolved . He proceeds to shew the difference between the Low-Countreys and us , which no question is something , but not so as can make what they have done lawfull , and yet the Doctors tents right , nor what we have done unlawfull . He farther enlarges himself in discourse about the evils that accompany resisting of power . Still we say power should not be resisted , and where it is resisted sinfully , yea where men in power are resisted , any way , there are like to follow sad consequences of affliction . But what is all this for the satisfaction to conscience about the Lawfulnesse or unlawfulnesse of resisting men that have power in any case ? Then be comes to the oath of Supremacy and the Protestation . The Answer to this depends upon what hath been said , we swear onely to the Legall power , we protest no further then the maintenance of that . He saies , conscience will look at that power he hath as the ordinance of God. True , what power he hath , that is , what the Laws give him , we say is an ordinance of God. But his abuse of power is a iudgement of God , that we must cry to God against , and a true informed conscience in that case will rather suffer then resist . He still takes abuse of his power to be the doing whatsoever he please : we denie that to be abuse of his power . We say in that he doth not exercise his authorative power at all , therefore he doth not abuse it . If indeed some uniust Law should give him any power to do wrong , the execution of this would be the abuse of his power , and therein it is granted a true informed conscience would rather suffer then resist . But in the other case , when he doth what Law inables not to do , all the arguments of the Doctor cannot so inform our consciences , as to beleeve the State must rather suffer then resist . Now the Doctor casts up his reckoning , and thinks he finds it comes to thus much , that he hath found Scripture and reason , speak plainly against resisting . He cries victorie to himself , he tels himself what the issue of his own thoughts come to ; but he reckons without his Host , his conquest is too hastie , we are not of his mind . I will onely observe one thing more in the conclusion of his Section . If any shall be carried away with the name of a Parliament , as Papists are with the name of the Church , &c. If the Church could do as much in matters of Religion , as the Parliament can do in matters of the State , the Papists were not so much to be blamed for being taken so much with the name of the Church , as we are not for being taken so much with the name of the Parliament . For 1. The Church cannot make new Articles of Faith , or nullifie the old ; but the Parliament can make new Maximes to be accounted Law , that were not before , and undo what were before . 2. The Church hath not a iudiciall power of interpreting the Law of God , but the Parliament hath a iudiciall power of interpreting the Law of the State , so as that is to be accounted Law , which they interpret to be so . I do not say that we are bound to beleeve , that whatsoever interpretation they make was the scope and intention of that Law when it was first made : But this I say , that their interpretation must be accounted as much binding to us for obedience , as the scope and intention of that Parliament that first made that Law. Thus I have done with his Scriptures , and the rationall part of his Book ; and I hope others will have done with it too . If mens consciences be satisfied in the lawfulnesse of the thing it self , Subiects taking up Arms against the will of the King : His other part , every one who understands how things are with us , that is willing to be satisfied , will be soon able to satisfie himself . The substance of all that follows is , suppose that Subiects may take up Arms ? yet whether there be sufficient cause for us to do it . Toward the conclusion of the book the Dr. begins to be hot , and somewhat bitter , but I shall not here follow him in particulars , but in the generall thus What the condition of our Kingdom is , whether in danger or not ? What the condition of our Houses of Parliament , whether they be safe or not ? whether their priviledges be broke or not ? Iudge you whether Doctor Ferne or all the Remonstrances and Declarations we have had from both Houses be able best to certifie us : we have received information enough , and seen and felt enough to make us beleeve that our Kingdom is in great danger : but it may be the Doctor sits in his study like another Archimedis drawing his lines , and the Swords must be about his eares before he will see or beleeve any danger to wards us . The Doctor puts the case thus , whether the conscience can be so perswaded , that the King is such and so minded , as that there may be sufficient cause to take up Arms against him ; in this he is as miserably mistaken , as in all his other grounds from Scripture , and his reasons , if he thinks this be the controversie . For 1. we take up no Arms against the King , 2. Whatsoever the Kings mind be , there is sufficient cause to take up Arms to defend our selves against others that seek our ruins We know of the plots of bringing the Armies in the North upon Parliament and City : We know of the great preparations of Arms in forreign parts to send over hither , and time hath discovered their further attempts , although it hath indeed withall discovered they could not bring their attempts to their desired issue . We know of many Delinquents that are fled from the Iustice of the Parliament , which cannot be attached without force ; and if they may so scape as they do , to what purpose doth a Parliament sit ? it will soon be made ridiculous in the eyes of the world . We know what is done in the execution of the Commission of Array , and that by force of Arms , and all these things by those who are under the authority of the Houses of Parliament : wherefore if they cannot prevent these evils imminent , nor rectifie these disorders extant , but by power added to their authoritie , although there be no such horrible things as the Doctor speaks of , namely , the Kings intentions to subvert Religion , and our Laws and liberties , if the King do but denie to assist in the delivering us from those dangers , not upon groundlesse jealousies feared , but upon certain proofs we know we are in , and in the delivering up of such delinquents as justice must not , our safety cannot suffer to escape , there is cause enough to satisfie our consciences in the lawfulnesse of our taking up Arms. Yea , our protestation and duty , though we had never so protested , binds us to maintain by all our strength the Parliament in this ; and in maintaining them , we do not at all prejudice the King in any lawfull power of his . This generall is enough to satisfie in what is said in the two last Sections : As for particulars mentioned there , many of them are answered alreadie in the former discourse ; others being matters of fact , it is more easie for any one to answer that hath a mind to examine what passages have falne out . To go through them particularly I shall leave to some who have more time to spare then I , they are far more easie to answer then what was before , but not so profitable , and yet the answer would exasperate more , they are Subjects more suteable for Lawyers and Statists to treat about then for Divines . Wherefore where as in the conclusion of all , the Doctor defires those who will run the Hazard of this resistance ; first to set their consciences before the tribunall of God , and confider whether they will excuse them there when they have shed blood , to say , we supposed our Prince would change Religion , overthrow liberties . No Doctor , We can comfortably , and will freely and really set our conscience before Gods tribunall in this case , but we will not make that our plea , but we will stand thus before the Lord. Lord thou who art the searcher of our hearts , and our Iudge , thou knowest we aimed at no hurt to our King , we desired to live in peace , we according to our solemne vow and Protestation , have only endeavoured to deliver our Kingdom & Parliament from the rage of ungodly , and violent bloody men , to bring forth the wicked unto justice , to preserve what thy Maiestie , what the law of nature , and the Law of the Land hath made our own . If thou wilt please to call us to suffer for thy Name , we hope we shall be readie ; but because thou tellest us that it is not the part of a Christian but of an Infidell , not to provide for his family , therefore we have not submitted our selves , wives and children to the rage of these bloody men : for the substance of what we have done , it hath been in thy Name , that we may be faithfull to the King , Kingdom , Parliament , and to posteritie . What failings thou hast seen in the managing of it , Lord pardon to us for Christ his sake . Thus we are willing to meet the Doctor at Gods Tribunall , but he shall not lay our plea for us , we fear he will have enough to do to answer for himself , yea to answer for that Book he hath put forth in such a time as this . For a Conclusion of all . LEt none think that though we thus iustifie taking up Arms , that therfore we are of those that delight in War ; God forbid . Our souls desire after peace , we pray for peace , we would gladly lay down our lives ( if we know our own hearts ) for peace . Lately my name was injuriously added to a printed paper , wherein there was a Petition against Accommodations : It sayes I went along with it , whereas I knew nothing at all of it , untill neere a week after it was delivered to the House : Thus are we at the mercy of every malignant spirit , if he can get a Printer to assist him , to be rendred to the world as odious as he pleaseth . As great an injury I suffered before , though in another nature , when a few pieces of a Sermon I preached to young men were gathered together , and patched up with a deale of non-sense , and additions of their owne as they pleased , and then put out as mine . Although we live amongst men set on fire , yet God forbid but we should follow peace : but it must be the peace of Jerusalem , not the peace of Babylon . And the truth is , had the people knowne their liberties before , it is very probable these warres would have been prevented . This I am confident hath been the great encouraging , fomenting argument for these warres , If we goe in the name of the King , none will dare to stir against us ; What will they take up Arms to resist their King ? Had they seen the weaknesse of this their Argument , as it is applyed to this businesse in hand , that bloud that hath been shed would have been prevented ; And if the people of the Land knew the Liberty that God , and Nature , and Law gives them , there would soone be an end of these Warres ; but a few such Doctors as this is , may helpe to prolong them , by dividing the people , and putting them into a maze , comming in so plausible a way to informe Conscience ; whereas in truth he gives no bottome for Conscience to rest on , but rather puts it to a stand , or rather into a labyrinth . There is a necessitie that in these times peoples Consciences should be further satisfied in their liberties in this case then formerly , because the time is ( we hope ) at hand for the pulling down of Antichrist , and we find by Scripture this work at first will be by the people : Revel . 18. 2. The Angel came down from heaven and cried mightily with a strong voice , Babylon the great is falne , is falne : And vers . 4. I heard another voice from heaven , saying , Come out of her my people : ver . 6. Reward you her as she hath rewarded you : and so to the 9. ver . her destruction is threatned . Now ver . 9. the Text sayes , The Kings of the earth who have committed fornication , and lived deliciously with her , shall bewaile her , and lament for her , saying , Alas , alas . Ver. 11. And the Merchants of those things which were made rich by her , shall stand weeping and wailing , ver . 15. All her Proctors , and Commissaries , and Chancellors that grew rich by her , they shall lament . No marvaile then though so many Proctors get together to seek for peace upon any terms . Here you see Babylon must down , and yet the Kings lament her fall : Who then must pull her down but the people ? Not that the people can raise a War meerly for Religion , but God will so order things , that the Papists shall by their malice be put upon such plots and enterprises , that they shall make themselves lyable to the justice of the Law , so that Kings shall have no legall power to rescue them from it , but inferiour Magistrates , assisted by the people , shall in a just way fall upon them , even then when the Kings of the earth and their Merchants shall lament them . Hence Revel . 19. 6. the Hallelujah that is begun upon the Lord God omnipotents raigning , is begun by the people , I heard the voice as of many waters , saying , Hallelujah . Now the Scripture frequently sets forth the people by waters , as Revel . 17. 15. The waters which thou sawest , were peoples . We reade Cant. 5. 11. where the glory of Christ is set forth , it begins at the head ; but Cant. 7. 1. where the glory of the Church is set forth , it begins at the feet , How beautifull are thy feet ? Surely the right knowledge of these liberties God hath given people , will much help forward the great things God hath to doe in this latter age . This makes me willing to publish what help I can in this thing , although I know full well I run the hazard of suffering much in it . Let Babylon fall , let the Church prosper , it is enough , our lives are not much worth . And now I have shewne the Commission of the Lord of Hosts for warres ; I shall not yet cease to pray for peace ; such a peace as may have as good a Commission from the Prince of Peace , as the present wars of the Kingdom have from the Lord of Hosts . That which I have done is but as the taking of my pen to write a Letter to a friend ; but a little strength is enough to oppose a little strength . FINIS . Notes, typically marginal, from the original text Notes for div A30577-e500 Doct. Quest . Answ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quievit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exe●citus , Militia . Why God is called The Lord of Hosts . Gods Providence in the workings of Warre . Plutarch . vita ejus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God stilleth wars . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quest . Ans . Hieron . in Isa . 19. 14. Vindimiabit . Quest . Answ . Why the Lord doth work in Armies . Ob. Answ . Why the adversary often prevailes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abscondit An honourable imployment to bee a Souldier . Cowardise branded with infamie . Use 3. Ob. Answ . 1 Sam. 23. 13. Ob. Ans . Ob. Ans . Ob. Answ . Ob. Ans . Ob. Ans . Ob. Ans . 1 Pet 2. 13 All civill Government , even that of Kings , is called a humane creation , for so the words are in the Originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ob. Answ . Ob. Ans . Ob. Ans . Ob. Ans . Ob. Ob. Ans . Can. Excom . caus . 23. qu. 6. cited by K. James , in his Answer to Perror . Ob. Answ . Ob. Ans . Ob. Ans . Ob. Ans . Ob. Ans . Ans . Ob. Answ . Ob. Ans . Ob. Answ . Ob. Ans . Ob. Answ . Isay 38. 9. Heb. 12. 14. Rom. 14. 17. Rom. 1. 7. Ob. Ans . Plutarch in the life of Pyrrus . Ob. Ans . Plutarch . vita Lysandri . 1 Reg. 18. 17. Amos 7. 10 Act. 24. 5. Act. 17. 6. Object . Answ . Use 4. Use 6. Totum se contulit . Preces nostrae , bombardae nostra . Use 5. In pacedecus , in bello praesidium . Quest . Ans . Act. 21. 13 Use ult . Calvin upon the place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . O nimium dilecte Deo cui f●ndit ab anti is , Aeolus armatas acies , cui militat aether Et conjurati veniunt ad classica venti . 2 Kings 6. 17 , 19. Notes for div A30577-e17910 Ans . Ans . Ans . Ans . Ans . 1 Sam. 14. Ans . 1 Sam. 26. Ans . 1 Sam. 23. 12. Ans . Ans . Ans . 1 Chro. 26 Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . Ans . 
A47528	----	God acknowledged, or, The true interest of the nation and all that fear God opened in a sermon preached December the 11th, 1695 : being the day appointed by the king for publick prayer and humiliation / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1696 Approx. 106 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47528 Wing K67 ESTC R18483 12349816 ocm 12349816 59947 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47528) Transcribed from: (Early English Books Online ; image set 59947) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:11) God acknowledged, or, The true interest of the nation and all that fear God opened in a sermon preached December the 11th, 1695 : being the day appointed by the king for publick prayer and humiliation / by Benjamin Keach. Keach, Benjamin, 1640-1704. 41, [1] p. Printed for William Marshal ... and John Marshal ..., London : 1696. Errata: p. 41. Advertisements: p. [1] at end. Reproduction of original in British Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Proverbs III, 5 -- Sermons. God -- Sermons. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Andrew Kuster Sampled and proofread 2005-07 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion GOD Acknowledged : OR THE TRUE INTEREST OF THE NATION , And all that Fear GOD. OPENED In A SERMON Preached December the 11th , 1695. Being the Day Appointed by the KING , for Publick PRAYER and HUMILIATION . With Some Additions . By BENJAMIN KEACH . Psal. 65. 2. O Thou that hearest Prayer , to Thee shall 〈…〉 come . Psal. 46. 10. Be Still and Know that I am GOD. LONDON : Printed for William 〈…〉 GOD Acknowledged : OR THE The TRUE INTEREST of the NATION , and all that Fear GOD : Opened in a Sermon , &c. Prov. III. VI. In all thy ways Acknowledge Him , and He shall direct thy Paths . WISDOM in this Chapter , particularly in the first Verse , giveth to her Son , most needful and necessary Counsel ; which ought to be observed by all who would be Truly Wise , viz. My Son forget not my Law , but let thy heart keep all my Commandments . By Wisdom , in several places of this Book of Solomon , is meant Jesus Christ ; by Law , here may comprehend Christ's Doctrine , his Word and Holy Precepts . In the second verse , he lays down a precious motive , to stir up all understanding Persons thus to do ; For length of days , and long Life , and Peace , shall they add unto thee : That is , Length of Good Days , a Joyful Life and Peace shall attend thee : In the third verse , He gives another Holy Precept , Let not Mercy and Truth forsake thee ; bind them about thy neck , write them upon thine heart . By Mercy and Truth , Is meant , That which ought to be in the heart of Man ; and as these two are frequently joyned together , as they are in God , so they ought always to be in us ; not Mercy without Truth , but both together : Mercy , denotes all that Benignity , Clemency , Compassion and Charity , and readiness to do good to others , according to the place or station where we are set , or are placed . Truth , may comprehend that inward Sincerity , Faithfulness and Uprightness of heart , which should be in us to God and Man , according to the Holy Precepts of Gods Word , and Rules of Justice and Righteousness ; and these should be written or engraven upon the Fleshly Tables of our Hearts , and so they will be as a Chain of Gold about the Neck , or a precious Ointment to the Soul. In the fourth Verse , We have a Blessed Motive and Encouragement to do this , So shalt thou find Favour , and a good Understanding in the sight of God and Man : In a serious and constant Exercise of Religion , we shall meet with Gods Acceptance , and attain unto a solid and spiritual Understanding , which will render us Honourable among all good Men. In the fifth Verse , He subjoyns another Indispensible Duty , Trust in the Lord with all thine Heart , and lean not to thine own Understanding : He hereby shews , that we should wholly rely upon Gods Wisdom , Strength , Promises and Providence , for Help and Relief in all our Affairs and Dangers ; and not to think we can by our Wisdom ( let our Understanding be never so great , acute and clear ) accomplish our Designs , or manage our Affairs . To which he adds the words of my Text , viz In all thy ways acknowledge him , and he shall direct thy paths . In the Text are two parts : 1. We have a Duty enjoyned , In all thy ways acknowledge Him. 2. A Promise or Motive annexed , And He shall direct thy paths . As to the Explanation of the Words , consider these things following : 1. The Subject , on whom the Precept or Duty is enjoyned Thou my Son , or Sons ; it may refer to one single person , or to any one man that would be wise , and succeed well in his Affairs or Enterprizes , in whatsoever he takes in hand ; or it may comprehend any wise and pious community of men , Civil or Ecclesiastical ; for that which is the duty and true Interest of any one true Son of Wisdom , as so considered , is the duty of all in every place or station where they are set , whether in Church or State. 2. Observe the Object , Acknowledge Him ; That is , the Lord ; as repeated in the Context , Trust in the Lord : So here , Acknowledge Him ; i. e. He that is your Creator , your God and only Counsellor . 3. Consider the matter of the Duty , or what the Duty or Precept is , In all thy ways acknowledge him , That is , Know him , Own him , Acknowledge his Being , his Wisdom , his Power , his Soveraignty , and expect Counsel and Success from him . 4. The Universality of the Duty , In all thy ways Acknowledg God , Seek to him , Consult with him , and that not only in one or two main cases , that are of the greatest moment , or in some difficult Exigencies ; but in all thy ways , whatsoever thou attempt to do , for thy Self , Family , Church or State , thou must Acknowledge God ; Cry to him , Consult with him who sits upon the Throne , who is the Mighty Counsellor , and Everlasting Father , and only Potentate , and great Ruler of the World. In all thy Designs and Undertakings , whether it be about the things of this Life , or about matters and things that concern the Life that is to come . Secondly , You have the Motive , And he shall ( or he will ) direct thy paths : He will give thee Wisdom and Counsel , and shew thee a right way , and Bless thee , and give thee good Success , in all those things thou settest thy hand to do , or in that work thou goest about , wherein his Name and Glory is concerned , and thy good . From the words thus Opened , I shall only observe one Proposition or point of Doctrine . Doct. That it is the Indespensible Duty of every Man , or all Men who are Sons of Wisdom , in every thing they enter upon or go about to do , to Acknowledge God , which they must do , if they would Prosper or meet with Success . In speaking to this Proposition , I shall endeavour ( God Assisting ) to do these things following . 1. Shew you what it is to Acknowledgd God , or open the purport of that word more largly . 2. Shew you in what ways more particularly we should Acknowledg God. 3. Shew you how or after what manner we should Acknowledg the Lord. 4. Give you the Reasons of the Point . 5. Make Application of the whole . 1. To Acknowledge God , Is to own the Being of God , or that God is , or that there is one Eternal and Infinite Being : It was a great while before Proud Pharoah would do this , And Pharoah said , Who is the Lord , that I should obey his voice , to let Israel go ? I know not the Lord ; I am the Soveraign Lord of Egypt , and I own no other Superiour here ; What Lord hath Authority and Power over me , to command me ? But the Lord was resolved to make him know him and acknowledge him before he had done with him , and therefore poured forth his Plagues upon him , and at last overthrew him in the Red Sea : Those who will not Acknowledge God , and so Grorifie his Dreadful Name , he will Glorifie himself upon them at last in their Destruction : And the Egyptians shall know that I am the Lord , when I stretch forth my hand upon Egypt , and bring out the Children of Israel from among them . Moreover it was a great while before . Nebuchadnezzer would be brought to Acknowledge the Most High God , therefore was he driven from men , and made to dwell with the Beasts of the Field , and to eat grass as Oxen , and his body was wet with the dew of Heaven , till his Hairs were grown like Eagles feathers , and his Nails like Birds Claws . Though this is the least degree of Knowing and of Acknowledging God , yet many do not thus Acknowledge Him in their hearts : They Acknowledge Him with their Lips , but by their VVorks deny Him : The Fool hath said in his heart there is no God. 2. To Acknowledge God , is not only to Acknowledge his Being , his Holy Essence , or Deity ; but also that he is the Absolute Soveraign of the whole World , and Sole Governour of all things in Heaven and Earth : I know the Lord is great , and that our Lord is above all Gods. VVhatsoever the Lord pleaseth , that did he in Heaven and in Earth , and in all deep places , v. 6. There is no bounds to his Power , but his own Will ; and what his Soul desireth that doth he . God's Government is purely Arbitrary , and none but his ought to be so ; His Will , His Law ; yet is His Government most Righteous , because He can Will nothing but what is Just and Good. Our God is in the Heavens he hath done whatsoever he pleaseth : He hath Power over all both Men and Devils , over Kingdoms and Nations , to dispose and determine them , and all things in them , as seemeth good to him . Who shall say to him , What dost thou ? He that made all things , or gave being to all , must needs have Power over all , and be Lord of all ; 't is He that maketh War , and commandeth Peace ; that sets Up , and pulleth Down ; that Kills and maketh Alive : 'T is the Glory of God ; He hath such an Unlimated and an Uncontroulable Power , seeing he is Perfectly Just and Righteous , as his Power is Inconceivable , so his Will is Incorruptible : I the Lord have spoken it , it shall come to pass , and I will do it , I will not go back . As if the Lord should say , It is my will it should be done , and therefore it shall be done : His Counsel shall stand , and he will do all his Pleasure . And this Brethren we should know ; and this it is to Acknowledge God. But , 3. To Acknowledge God , Is to Own and Acknowledge that all things come to pass by his All-wise Providence : According to his Eternal Decree ; either by his special Commission , or by his Permission ; to say all things come to pass by Gods special Commmission , is to make him the author of Sin ; but this know assuredly , that God did Determine , before time , that he would do such things , or permit or suffer such things to come to pass , and be done , or else it was impossible it should ever be done : All the Motions of the Creature , even the most violent , and to appearance , Contingent Motions of the Creature , are under the Direction , yea , under the Dominion of God. All things Brethren , Move as they are Influenced by his Power , and Directed by his Wisdom . Is there any Evil in the City , and I the Lord have not done it . Afflictions do not rise out of the dust , Job . 6. 5. What Evil soever cometh upon Kingdoms or Nations , Cities or Families , or particular persons , 't is by God's Wise Providence : Evil came down from the Lord to the gates of Jerusalem . Mich. 1. 12. God did not only make the World , but he disposeth of all Affairs and Matters therein , as he pleaseth ; the government of the World is as much of God and his work , as the making of it ; there is in all Occurrences or Transactions of Men , a Wheel within the Wheel , and this we ought to know and to acknowledge : This is to Acknowledge God. 4. And from hence it followeth , That to Acknowledge God , is to Acknowledge his Omnisciency : The eyes of the Lord run too and fro , through the whole earth , to shew himself strong in behalf of them whose heart is upright towards him , 2 Chron. 16. 9. If God had not a perfect knowledge of all things , how could he govern the World ? the Text that I mentioned last , shews two things . 1. The perfect Knowledge God hath of whatsoever is done throughout the whole Earth . 2. His Providence over all , even over the whole Earth , in ordering and disposing of all things therein , and particularly his care of his own People ; His eyes behold , his eye-lids try the children of men , Psal. 11. 4. The Lord doth not only know all things and persons , but he hath a clear understanding of them : All things are naked and manifest to his eyes with whom we have to do . Heb. 4. 13. The Eye of God signifies the Knowledge of God , he sees as well what is in Man , as what is done by Man ; He knows our thoughts a far off , before they are conceived , he knows what they will be ; there is nothing done , nor intended to be done , but it is known by the Almighty ; his Eyes are like a flaming Fire , of a piercing and and penitrating Nature : The eyes of the Lord are every where , beholding the evil and the good , Prov. 15. 3. Man sees the Face , the outside , but God searcheth and discerneth the Heart ; the Eyes of Man may be deceived , but the Eyes of God cannot ; Christ 't is said , needed not that any should testifie of man , for he knew what was in man , Joh. 2. 25. this shews that he is the Eternal God , for , thou knoweth all things , ( saith Peter ) thou knoweth that I love thee , 21. 17. God's sight of Man , and of his Ways are Universal , and Everlasting ; he saw all things with one single look from Everlasting to Everlasting ; he knows all things past , present , and to come : For his eyes are upon all the ways of man , and he seeth all his doings ; there is no darkness nor shadow of death where the workers of iniquity may hide themselves , Job 35. 21 , 22 : and as God is a God of Knowledge , so to acknowledge him , is to acknowledge his Omniscience . 5. To Acknowledge God , 'T is to acknowledge and own his Infinite Wisdom ; or , that he is a Most Wise God : And as he made all things in Wisdom , so he governs all things in Wisdom also , no Men have any true Wisdom but what they receive ▪ from God : the In finiteness , the Omniscience , the Unchangeableness , and the Simplicity of God , &c. are Incommunicable Attributes ; but the Wisdom of God together with his Holyness , Justice , and Mercy , are Communicable , i. e. God doth give , or communicate Holiness and Wisdom , &c. unto Angels and Men : God indeed , is said to be only Wise , because none hath Wisdom of and from themselves but he , nor are any so Wise as he ; his Wisdom so far excells the Wisdom of Men and Angels , that none are said to be wise but the Lord only ; none are originally Wise but God ; the Wisdom of God is not a separable Quality from him , ( or from his Being , ) as the Wisdom of Man is ; many ( as one notes ) are Men , but not Wise Men. 6. To Acknowledge God , Is to acknowledge his Justice and Holiness , Judgment and Justice are the Habitation of his Throne , Psal. 97.2 . He can do no Man any wrong , because he is Justice and Righteousness it self ; whatsoever God brings upon a Nation , or People , or particular Person , 't is Right , or in Righteousness . Righteous art thou , O Lord , when I plead with thee , Jer. 12. 1. Shall not the Judge of all the Earth do Right ? Gen. 18. 25. We may judge of his Justice and Righteousness , by considering of the nature of his Law , that is Just , Holy , and Good ; what is the Law of God , but a written Impression of his Holy Nature ; also the Justice and Righteousness of God is seen in his punishing the Wicked for their Sin ; but more especially , in punishing his own Son when he came to stand in our stead and Law-place , as our Sponsor and blessed Surety ; he spared not his own Son , as an act of Justice , when he undertakes to pay our Debts , or satisfie Divine Justice for our Offences . God will render unto every man according to the fruit of their doings : he will not lay upon man more than is right , Job 34. 23. He hath punished us less than our iniquities deserve , Ezra . 9. 13. 7. To Acknowledge God , Is to acknowledge his Goodness , Mercy , and Faithfulness , his Mercy endureth for ever ; There is none good but God , that is essentially good , perfectly good , and so there is none Righteous but he ; he is a God ready to forgive , plenteous in Mercy and Goodness ; who is a God like unto thee pardoning Iniquity , Transgression and Sin , Mich. 7. There is in God not only pardoning Goodness , but protecting preserving , redeeming , strengthning , and comforting Goodness . God is infinitely and immutably Good. 8. To Acknowledge God , Is to own and acknowledge him to be man's chief good , and that our only Happiness lies in him , not in the Creature , but in the Creator ; not in having great Portions of worldly Goods , but in having a special Interest and Portion in God : Many say who will shew us any good , Psal. 4. 6. What was that good ? why , Corn , Oyl , and Wine ; but what saith David , Lord lift up the light of thy countenance upon us , thou hast put more joy into my heart , than the time when their corn and wine encreaseth , verse 7. 8. Earthly things may be called our goods , but not our good ; they that never tasted , how good God is , never knew true good . That cannot be Man's chief good , that cannot answer the necessities of his better part ; namely , his Soul ; God is a Soul Good , a Soul satisfying Good , a Soul Inriching Good ; the Heathens laboured to find out what was the chief Good ; and finding nothing in this world could satisfie the Soul , neither Riches , Honours , Pleasures , nor Knowledge ; concluded , there was some Superiour Being , or an Infinite God , that must be Man's chiefest Good : that cannot be our chief Good , that cannot fill our Desires , nor make us truly and everlastingly Happy . Men may in the fulness of all their Sufficiency be in straits , and be miserable , who are possessed of never so great Riches , Honours , and earthly Pleasures ; that which Sickness and Death may rob us of , cannot be our chiefest Good. Sirs We never rightly acknowledge God until we know by our own Experience , and acknowledge him to be our chiefest and only Happiness . 9. To Acknowledge God , Is to fear and reverence his dreadful Name , and serve him as our God and only Soveraign of our Souls : If I be a master , where is my fear ? faith the Lord of Hosts , Mal. 1. 6. The whole of Man's Duty is expressed sometimes by fearing of God ; said Joseph , Do thus , and live , for I fear God ; He acknowledgeth God this way , and himself to be his Servant ; I fear God , I cannot , dare not Sin ; how shall I do this great wickedness , and sin against God ? They that fear not God , are Men of no Religion : The fear of God is the beginning of Wisdom . Pray remember to Acknowledge God , is to fear him , and dread to offend or displease him . 10. To acknowledge God , Is to trust in him at all times , to make him our Hope and Help , to depend upon him for Counsel and Direction in all we go about , and submit our Wills to his Will , and patiently to take and endure whatsoever he lays upon us . To Trust in God , Is to have Confidence in God , 't is to lean upon God , upon his Wisdom , upon his Conduct , on his Strength , Faithfulness ; and gracious Promises , and not to depend upon our own Wisdom ; see the verse before my Text , Trust in the Lord , and lean not to thy own Understanding , acknowledge him , that is , Trust in him . To Trust in God , is also to expect and hope from God , and to wait for Counsel ; indeed , it is the Character of a godly Man to trust in God , as well as it is his Wisdom and Safety : We can ( as one observes ) never trust Man too little , nor in God too much ; Curssed be the man that trusteth in man , and maketh flesh his arm , Jer. 17. 5. but blessed is the Man that Trusteth in the Lord , and whose Strength the Lord is . 11. To Acknowledge God , Is to acknowledge Jesus Christ to be God ; not God by Office , but God by Nature , the only wise God , the Eternal God , Co-equal with the Father , Phil. 2. 6. Who being in the form of God , thought it no robbery to be equal with God , though a distinct Subsistence or Person from the Father ; yet one in Essence subsisting in the form of God , imports not Christ's Appearance , in exerting of God's Power , but his actual Existence in the Divine Nature : To the only wise God our Saviour be glory and majesty , dominion and power , Jude 25. We are in him that is true ; even in his Son Jesus Christ , this is the true God , and eternal life , Joh. 5. 20. This it is to acknowledge God , viz. To own Christ to be God ; ye believe in God , believe also in me , i. e. Ye acknowledge the Father is God , acknowledge the Son also to be the same God ; it would be Idolatry to give Divine Adoration to Christ , if he was not the true Eternal God : Moreover , it would justifie the Blasphemy of the Jews , who charged him to be a Deceiver , and a Blasphemer ; who , because he was ( as they thought , ) no more than a meer Man , made himself equal with God ; not to acknowledge Christ to be God , is not truly and fully to acknowledge God , because Christ is God ; we ought not only to acknowledge the Being of God , but also his manner of Being , or the three Persons in the God-head . 12. To Acknowledge God , Is to acknowledge all the good things we receive to come from him , whether Temporal or Spiritual , even Life and all the comforts of Life , Wisdom Knowledge , Riches , Honours , Friends , Peace , Health , Relations , Prosperity : And also 't is to acknowledge all Afflictions , Troubles , Reproaches , Trials , even all kind of Adversity to cōme from God ; for whoveer may be the Instruments , yet God is the only Agent and Orderer of them . 13. And lastly , To Acknowledge God , is to love him above all ; and to seek unto him , in all we do , and to strive to promote his Glory ; he that is our chief Good should be our last end , our ultimate end : in all we do , we should aim at the Glory of God , and to carry on ( with all uprightness ) his Interest ( to the utmost Power that is in us ) in the places and stations where we are set by him . Thou shalt love the Lord thy God with all thy Heart , with all thy Soul , and with all thy Strength . So much as to the first thing proposed to be opened ; namely , What it is to acknowledge God. Secondly , I shall shew you in what ways of ours more particularly we should acknowledge God ; or wherein we should acknowledge him . 1. In entring upon no Civil nor Religious Action , without consulting with God , in and by his Word ; we should put this Question to our own Hearts , viz. Is the thing that I am a going to do good , is it warranted by the word of God , is it according to his Will , will it tend to his Glory , is it not only lawful , but is it also expedient , if the matter I am a going to do be not justified by the word of God , though my end may be good , yet the thing is evil ; may I do it and not offend God , or will it not hurt my Brother , or cause him to stumble ? Were such Questions put by all Men to their own Hearts , it would prevent many Evils in Men's Civil Actions . Also , when Men enter upon any Religious Duty , they should consult the word of God , see whether the thing be warranted , hath God commanded me to do this thing , have I Precept , or Presedent to justifie me in doing of it ? Brethren , we are not to consult , Men , General Counsels , nor Ancient Fathers , but the Word of God ; 't is not Custom here will carry the Cause , though it be of some hundred of years standing ; if from the beginning it was not so , nor is it sufficient , though many Learned Men , nay , Holy Men , assert it to be a Truth , if it be not written in God's Word . Where God hath no Tongue to speak , we should have no Ear to hear , nor Hand to do ; but alas ! some Men more consult their own Carnal Reason and Interest , their own Profits , their own Passions than God's Word and his Glory ; many peruse their unwarrantable blind Zeal , like Paul , when a Pharisee , who verily thought he ought to do many things against the Name of Jesus of Nazareth , though it was to the making a fearful Slaughter of Christ's blessed Members . 2. Men should acknowledge God in all their Purposes , or about what they think to do , or intend to do , before they put them into Execution . Man sometimes purpose ▪ and God disappoints : Go to now , you that say to day or to morrow , we will go into such a City , and continue there a year , and buy and sell and get gain , whereas you know not what will be on the morrow . 3. Men should , before they enter upon any Action Civil or Religious , seek to God , by Prayer , for VVisdom and Direction ; and also for Strength , Aid , and Assistance ; and they that do not this , do not as they ought , Acknowledge God : and thus , I say , in a more general way , we should do ; though it be in the smallest matters , and in the doing of things that are Lawful to be done ; if they would have Success therein . But to descend to some few particular things and cases , about the doing , or entering upon the doing of which , we should seek to God ( and so in a right way Acknowledge him . ) 1. When any Young Men , or any Persons begin to set up for themselves , or to Trade in the World ; they should Acknowledge God , or seek to him for Counsel and Direction about that Affair ; that they may succeed well therein , and receive a Blessing from him ; for in vain do Men rise up early and sit up late , unless God be sought unto , and is pleased to prosper them in their Undertakings : How was Jacob Blessed as a Shepheard ? which was his employment ; who in all he did , Acknowledged God , and called upon him : Riches got , and not by the Almighty , or in a lawful way , will prove a Curse to him that getteth the ▪ 't is a God Provoking Evil , to say in thine heart , My power , and the might of my hand , hath gotten me Wealth ; but thou shalt remember the Lord thy God , for it is he that giveth thee power to get Wealth , Deut. 8. 17 , 18. Riches and Honour , which are a Blessing , and tendeth not to puff up a Man or Woman , cometh from God. 2. Men and Women , should Acknowledge God in changing their condition ; this is a great thing , and the Comfort of Mens Lives much consist in this matter : A Prudent Wife is from the Lord , Prov. 19. 14. But alass ! now a days , People in this matter , act like to the wicked Men of the old World ; They take them Wives of all which they choose Gen. 6. 2. Which is charged upon them as a great sin , and one cause of the Destruction brought upon them by the Flood ; How did Sampson suffer by his Dalilah , whom he chose , because he liked her well ? perhaps she was fair , but he consulted not with God : but , How well did Abraham's Servant succeed , in obtaining a Wife for Isaac , his Master's Son ? by Seeking unto God and Acknowledging him . You Young Men and Women , that truly Fear God , see you to it ; that you in the choice of Yokefellows , Acknowledge God ; consult his VVord , choose such that are Godly , such that Believe in Christ , let his VVrod be your Rule in this matter : Be not unequally Yoaked with Unbelievers : your Peace with God , and the Comfort of your Lives depend on this matter ; do not as the Sons of God in the old world did , and as Sampson did , viz. Choose such as you like ; but such as God likes and approves of . 3. We should Acknowledge God , in Removing from one place to another , from one Countrey to another , or from one Habitation to another , or from one Trade or Employment to another : We should first seek the Kingdom of God. Will this remove make for the profit of my precious Soul ? Will it turn to the Glory of God ? It should not be , What Air , or what Earthly Profit may I find there , where I am going ? but is the Gospel Preached there , in the Purity of it ? can I have communion with godly Christians there ? or , Will not my Spiritual Loss be more than my Earthly gain ? so in the other case ; say , Will not more snares attend that Calling I am about to enter upon ? Shall I not run my self into Temptations by doing it ? Doth not my present Employment bring me in Food and Rayment , and ought not I therewith to be Content ? I only mentino these few Cases as to our paths , in respect of Civil Affairs : you may add any other way or work you go about . O! How doth it concern us to Acknowledge God , for Preservation and a Blessing in all things ? even in taking Journies by Land , or Voyages to Sea , and when we go out in the Morning , and return in the Evening ; when we lie down , and when we rise up , or enter upon any Religious Work. 1. About our Receiving , Retaining or Declining , of any one , or more Principles of Religion . VVe should Acknowledg God and Consult with him , in and by his Holy VVord ; we ought to examine and try the Point or Principle , we are about to Receive or Leave : Is it according to what is written ? Doth God's word confirm it to be a Truth ? Then receive it ; but cry to God for VVisdom and Understanding in the Case ; be fully perswaded in thy own Conscience from the word of God about it : On the other hand , if thou upon searching , canst not find that Doctrine or particular Practice , thou hast received formerly , is agreeable to Gods word ; or that 't is not in thy Judgment proveable therefrom ; then after seeking unto God , thou oughtest to reject it ; though many Good Men , Learned Men , assert and maintain it to be Truth ; thou art not to consult with Men , nor acknowledge them to be thy rule , but God's VVord : To the Law and Testimony : Search the Scripture : Gods word giveth Understanding to the simple , Psal. 19 9 , 10. That is a Lamp to thy Feet , and a Light to thy Paths , Psal. 119. 105. Men , no not Ministers , shall be allowed to answer for thee at Christs Bar , about any Error thou hast received and dost maintain ; every one must give an Account to God for himself ; it will not be a good plea in that day , to say , Lord , such an able Minister held this Principle , Preach'd it , Practiced it ; God may reveal some Truth more clearly to an Aquilla and a Priscilla , than to an Eloquent Apollo , Act. 18. 26. 2. Thou art to Acknowledge God , & seek to him , concerning what Minister , or Ministers , thou dost purpose to hear , and know their Doctrine well , and their Lives also ; see that they Preach Christ , that they Preach the Gospel clearly ; whose main design , is to Exalt Jesus Christ and the Free Grace of God ; and particularly , that they are Sound about the Doctrine of Free Justification by the Righteousness of Christ , as it is Imputed and Received by Faith alone , without any mixture of Mans own Inherent Righteousness : O take heed ; this day is Perilous ; there are many that are Corrupters of Gods VVord , and perverters of Christs Gospel ; thou mayst before thou art aware , be undone by dangerous Heresies . 3. Acknowledge God and seek to him , when thou art about to joyn thy self with some Church , in point of Communion ; Examine their Faith , their Constitution , their Discipline ; see they all hold weight with God's word . And if thou art Tempted to leave a True Church , because of some offence taken ; acknowledge God , seek to him , consult with the word of God , least it be from Satan , a Temptation , and arises from thy own Evil Heart ; say , Shall I not be a Covenant Breaker , a Disorderly Person , and an Evil Example to others ? VVill it not offend God , or stumble my weak Brother ? Thus reason with thy Self ; say , Shall I consult with Flesh and Blood , and gratifie my Corrupt part ? This may deter thee from it . 3. Acknowledge God and Seek to him , when thou comest to hear the word of God Preached ; say , Lord 't is thou must prepare my heart to meet with thee this day ; O open thou my Understanding , incline my VVill , move upon my Affections ; deliver me from Drousiness , Deadness , Unbelief , & from all kind of Pride & Conceitedness , & from Prejudice against the Minister , or any Truth that he may deliver , that I want Light in . What I know not teach thou me . 'T is not man can reach thy heart ; not the Ministers Voice , that can make thee Hear and Live ; but the Voice of Christ ; 't is God that can turn thee from Darkness to Light , & from the power of Satan unto God : Thou mayest reform thy way , or get some degree of Reformation , by thy natural powers improved , by the word Preached ; but 't is God alone must change thy Heart ; a new Heart must be created in thee by God's mighty and glorious Creating-Power , and his Spirits operating Influences ; it is God that commanded the Light to shine out of Darkness , that must shine into our Hearts , to give us the Light of the Glory of God in the Face of Jesus Christ , 2 Cor. 4. 6. We have this Treasure in earthen Vessels , that the excellency of the Power may be of God , and not of us , verse 7. Do not trust to thine own Power , nor rebellious Will , 't is God must make thee willing ; he must draw thee , move thee , before thou canst come to Christ ; Faith is not of our selves , 't is the gift of God , Ephes. 2. 8. 9. 't is God must turn thee from thy evil way , and change those vicious Habits that are in thee , and in all Men naturally ; Can the Aethiopian change his Skin , &c. Turn thou me , and I shall be turned . O! thus acknowledge God , & cry to him who works all our Works in us , and for us ; 'T is not in him that willeth , nor in him that runneth , but of God that sheweth Mercy , Rom. 9. 17. Did Men thus acknowledge God , he would soon direct their Path , and give Success to them in their Duties . Ministers should also acknowledge God in their Gifts and Endowments ( what have they which they have not received ) and their own Insufficiency . 5. We should acknowledge God , when we come to draw near to him in the Holy Supper of the Lord ; it is he that must prepare our Hearts , for this his sacred Ordinance also ; The preparation of the heart in man , and the answer of the tongue are from the Lord , Prov. 16. 1. What Heavenly Comfort do we meet with , or have we met with at one time more than at another ? How lively are our Spirits , and active our Graces , when God vouchsafeth his Divine Influences , and quickens us in our Duties ? Did we muse , the Fire might soon burn : 'T is God must deliver us from vain Thoughts , worldly Thoughts , when we draw near to him , and stir up our Affections , and raise our Spirits ; therefore thus let us acknowledge him , that we may set under Christ's Shadow with delight , that his Fruit may be sweet to our Taste . But no more as to these more ordinary ways of ours , whether Civil , or Religious ; but to proceed to that which is the chief Work of this day . We ought to acknowledge God in divers special Cases . 1. As in choice of Ministers , to watch over us , and take the care of our Souls , we should acknowledge God who hath promised to give us Pastors after his own heart , to feed us with knowledge and understanding , Jer. 3. 15. 2. In choice of Magistrates to rule us , or to represent us in National Synods , and make Civil Laws ; we ought to acknowledge God , who hath promised to give Judges as at the first , and Counsellors as at the beginning . How good was Jethros's Counsel to Moses , Exod. 18 . 2● . Moreover , thou shalt provide out of all the people , able men , such as fear God , men of truth , hateing covetousness ; and place such over them to be rulers , &c. Did Jethro speak this only , or hath not God spoken it also ; The God of Israel said , the rock of Israel spoke to me ; he that ruleth over men , must be just ruling in the fear of God , 2. Sam. 23. 3. I am afraid many Men do not in this case so consult with God , nor acknowledge him as they ought ; were such Men always chose , what a happy People should we be , or would England be . But , 3. We should acknowledge God , and look to him , when difficult cases may be before a King , and his People ; in which the good and welfare of a whole Nation is concerned ; nay , many Nations ; and not only so , but also the good of God's Israel , as now at this day : O how should we cry to God , who only is able to give Counsel , and direct our worthy Senators : By me Kings Reign , and Princes decree Judgment , ( saith our Lord Jesus ) Prov. 8. 15. All great and good things that Kings and Princes do , is from God , and by the Influences of Jesus Christ : God sits amongst the Gods ; he can rule , and over-rule Men's Hearts at his pleasure , at such a time as this : Ezra sought a right way , to do , which , he acknowledge God , he sought to him : We may bless God who put it into the Hearts of the King and Parliament , to seek God at this difficult time ; certainly the Finger of God is in this matter : Saith Ezra , And I proclaimed a Fast there at the River Ahava , that we might afflict our selves before our God , and seek a right way for our selves , and for our little ones , and for all our Substance , Ezra 8. 21. For I was ashamed to require of the King a Band of Soldiers and Horsemen , to help us against the Enemy , because I said the hand of our God is upon all them that seek him for good , verse 22. This it appears is the right way , most pleasing to God , the only way to obtain the Mercy we want , viz. to humble our selves , and seek to God ; this is that way God directeth us to take : Call upon me in the day of trouble , and I will deliver you , and ye shall glorifie me , Psal. 50. 14. 50. 't is the right way to obtain Mercy , to exalt the Eternal Being , to magnifie God ; yea , and this is the right way according to the avowed Principles of all true Christians : I was ashamed , saith this good Man , to ask a Band of Soldiers ; because our God hath promised his Hand shall be with us for good ; that he was able and ready to help them that seek him , and put their trust in him : I might also note from hence , that we are allowed to cry to God , not only for our selves , and little Ones ; but that God would bless and preserve our Substance also . 4. Another special Occasion that calls upon us in an extraordinary 〈◊〉 knowledge God , and seek unto him , Is in a time of great 〈◊〉 ; when God's People are in Distress and great Danger . Thus did Jacob , Gen. 33. when he heard , how his enraged Brother 〈◊〉 〈◊〉 coming out to meet him with 400 Armed Men , to cut him off , with his Wives and Children . How did he wrestle with God ? He 〈◊〉 and made Supplication ; & also said , I will not let thee go , except thou bless me , Gen. 32 26 And he said , What is thy Name ? and he said , Jacob ; and he said , Thy Name shall be called no more Jacob , but Israel ; for as a Prince hast thou Power with God and Men , and hast prevailed , verse 27. All that thus wrestle with God , God accounts Princes ; they are Prevailers with God ; they overcome God in a spiritual manner , and prevail over Men , nay , over Devils , and all Hellish Lusts , and the powers of Darkness . Fsau shall not hurt thee , ( as if God should have said ) I will prevent thy present Fear and Danger : Thus Jacob at this time , when in great Straits and Afflictions , acknowledged God. This also did the Children of Israel in Egypt , under their grievons Bondage and Misery : They cryed to the Lord , and God heard their Crys and their Groans , Exod. 2. 23. 24. and looked upon them , and had respect to them , verse 5. Moreover , Thus Moses and poor Israel acknowledged God , when they were pursued by bloody Pharoah , and brought to the Red Sea : Stand still , saith Moses , and see the Salvation of the Lord ; have your hope in him , trust in him , acknowledge his Power , in this time of your dismal Danger : The Egyptian , whom ye have seen to day , ye shall see them again no more for ever . Let not your Hearts fail , sink , nor stagger through Unbelief ; but with Faith and quiet Minds look to God , and you shall ( as if Moses should have said ) soon see an end of your cursed Enemies . Also thus did Samuel with all Israel , look to God , when the Philistines came against them , they fasted on that day , and said , We have sinned against the Lord , 1 Sam. 2. 6. Likewise thus did good King Jehosaphat , when the Children of Moab and Amon came against him , and against Judah : Jehosophat feared , and set himself to seek the Lord , and proclaimed a Fast throughout all Judea , 2 Chron. 20. 3. Moreover , when Nehemiah saw how the remnant of God's People that were left of the Captivity , were in great Afflictions , and the Wall of Jerusalem was also broken down , he acknowledged God , and cry'd to him , Neh. 1. 3. O Lord , I beseech thee let now thine Far be attentive unto the Prayer of thy Servant ; and the Prayers of thy Servants , who desire to fear thy Name , &c. verse 1● . Thus also did Esther and Mordecai , seek to the Lord , and acknowledge him ; when the poor Jews were in danger of being all cut off in one day , they fasted , and prayed unto God. 5. We should acknowledge God , when we have any great Work to do for his holy Name , as was when we are about to reform , or labour after Reformation in Religion , or to throw down Idolatry or Superstition : Thus did good King Josias in the twelfth year of his Reign , he began to seek after the God of David , and to purge Judah and Jerusalem from the high places and the Groves , and carved Images , &c. 2 Chron. 34. 4. Moreover , when Ministers enter on their Ministry , they should seek to God , acknowledge him , wholly design his Glory , and depend upon his Strength , for Help , and Success . 6. When great things are near at hand , or some mighty appearance of God for the glory of his Name , and salvation of his Church , and exaltation of Sion , and downfall of their Enemies , God should be sought unto , and be acknowledged by his own People : thus did Daniel , Dan. 9. 2. I Daniel understood by Books , the number of the years , whereof the word of the Lord came to Jeremiah the Prophet , that he would accomplish seventy years in the desolations of Jerusalem . And I set my face unto the Lord God , to seek by Prayer and Supplications with Fasting , and Sackcloth , and Ashes , verse 3. Brethren , Thus it is with us , we understand by Books , i.e. by the Book of Daniel , the Revelations of St. John , and by the Writings of good Men , that the number of the years of our spiritual Captivity under mistical Babylon , is near expired ; and that glorious things are near ; and therefore we should now in an extraordinary manner cry to God , and acknowledge his Power , and Wisdom , and Faithfulness . O look up , the Vision will ( suddenly ) speak . Thirdly , How we should acknowledge God , or after what manner he found in this Duty ? 1. In the Sense of our Sins , and Sins of the Lord's People , & of the whole Nation ; yea , with a through sight & sense of Sin , and with self abhorrence for the same : Thus did Samuel acknowledge God , and poured out Water before the Lord , at Mizpah ; 1 Sam. 7. 6. and thus did Daniel , he confessed his Sins , and the Sins of the People ; VVe have sinned , and have committed Iniquity , and have done wickedly , and have rebelled even by departing from thy Precepts , and from thy Judgments , Dan. 9. 5. Neither have we hearkned unto the Prophets which have spoken in thy Name to our Kings and Princes , and our Fathers , and to all the People . O what Sins are we guilty of , and this vile Nation guilty of , whom God hath been so good and gracious unto , and saved with an high Hand , and deliver'd , when ( some time ago ) all was a going that is dear to us . 2. With all Humility and brokenness of Heart we should acknowledge , that whatsoever is come upon us , is in Justice , and Righteousness ; we must say with Daniel , O Lord , Righteousness belongeth unto thee ; but unto us , Confusion of Faces , as at this day to the men of Judah , and the Inhabitants of Jerusalem ; to all Israel that are near and far off , &c. because of our Trespasses : O Lord , to us belongeth Confusion , to our Kings , and to our Princes , and to our Fathers , because we have sinned . How low should we lie every one of us , and labour to find out the plague of his own Heart ; and to smite on our Breasts , and say , What have I done ? we must say , It is of the Lord's Mercy we are not consumed ; that we are yet a People , and England a Nation , not yet utterly forsaken of God ; In our acknowledging of God , we should humble our selves , and pray ; and not only so , but turn every one from his evil way ; so will God hear from Heaven , and will forgive our Sins , and heal our Land , 2 Chron. 7. 14. 3. We should acknowledge God with a sense of our Weakness , Ignorance , and short sightedness , and not trust to our own Understanding : See the Context , Trust in the Lord with all thine Heart , and lean not to thine own Understanding , Prov. 3. 5. Let not Men think their Wisdom is sufficient to act and accomplish those great Designs that they take in Hand ; because they are so acute , and have such clear natural Parts , or acquired Parts : Let not the wise man glory in his wisdom ; nor the strong man glory in his strength . Let not the Learned Man boast of his great Learning , but let all know , True Wisdom is from God ; 't is he must guide us in Judgment ; Brethren , 't is a good sign God will not leave us , in that he hath put it into the Heart of our Parliament ; to acknowledge God , and seek to him a right way : At this difficult hour , it argues that they see need to ask Counsel of him , and would acknowledge him , from whom Wisdom , to manage the great Affairs of Nations cometh , and would not lean to their own Understanding : God is the great Governour of the World. 4. We should acknowledge God in Christ , come to him only , and look to him alone in a Mediator ; if we do not wholly acknowledge him in the Name of Jesus Christ , all we do will be in vain ; for out of Christ he is a God of Wrath and Fury ; yea , a flaming and devouring Fire ; but in Christ , he is pacified and reconciled to all that so come to him ; Samuel well knew this , and therefore he took a sucking Lamb , and offered it for a Burnt-Offering , wholly unto the Lord , 1 Sam. 7. 9. This Lamb no doubt tipified Christ Jesus , in and by whose Sacrifice only , he forsaw God was appeased , and his Justice satisfied , and the guilt of the Sins of God's Israel removed . Christ is the only way to the Father ; No man cometh to the Father but by me , saith our blessed Lord , John 14. 6. This Brethren , and none but this , is the right way : Sinners are only to draw near to God by Christ ; this way is prepared for them , cast up for them ; this is that new and living way : And Saints have no other way to come to God , nor to acknowledge God to be their God , but only in Christ. O Acknowledge God thus , God was in Christ , reconciling the World to himself , 2 Cor. 5. 19. God in Christ is strong to save , strong to help , strong to deliver : Christ is the power of God , and and the wisdom of God , 1 Cor. 1. 18. The glory of his Power , Mercy , Wisdom , Justice , and Goodness , are all united , and shine forth to save Sinners in Christ , and to save Nations , who look to him , and acknowledg'd him in Christ. Almighty Power was seen in creating of the World , and his Power in conjunction with his Justice was seen , in casting the Angels that sinned , out of Heaven , and Man out of Paradice ; and Divine Power , as it was joyned with Divine Mercy , shone forth , in saving and delivering Israel at the Red Sea ; but in Christ , the glory of his Power , Mercy and Justice , and all other of his glorious Attributes , are united together in sweet Harmony , to save and help all that by Christ come to him ; nothing can hinder our Help and Succour , if we acknowledge and come to him in Jesus Christ. We should acknowledge God manifested in the Flesh , 1 Tim. 3. 16. not only that Christ is God , ( as I before hinted ) but the reason why he took unto him our Nature , and what things he hath wrought out for us ; & how the glory of God shines forth in him . We never acknowledge God in the Top Glory of his Wisdom , Mercy , Love , Power , Justice and Goodness , unless we acknowledge him in Christ ; nor can we know him any other way to be our God , nor come to him , nor expect any Help , Relief , Pardon or Peace , from him : We must acknwledge what Christ is made of , God the Father unto us , even Wisdom and Righteousness , Sanctification , and Redemption : He is our Life , our Light , our Righteousness , our Strength , our Peace , our Food , our Guide , our King , to Rule us , our Priest , to Attone for our Sins , and to Intercede for us , and our Prophet to Teach us . In him , God is our Father , our Friend , our Portion ; in him , we may come to God with holy Boldness ; All the promises of God are in him , yea , and in him , amen , to the glory of God the Father . 5. We must acknowledge God by Faith : God is never acknowledg'd in Christ aright , but by Faith ; we must believe , if we would be accepted , to believe in Christ , or come to God by Faith in Christ , is the way to be justified , to be pardoned , and to obtain all things whatsoever we want . To Believe , is to trust in God through Christ , to relie upon God through Jesus Christ , to rest on God's Power and Mercy through Christ , to receive him for all , as he is offered in the Gospel , 't is to depend upon God's faithful Promises : He that cometh to me , I will no wise cast out , John 6. 36. He is able to save to the uttermost , all that come to God by him ; seeing be ever liveth to make intercession for us , Heb. 7. 25. O! Remember that you acknowledge God by Faith , in the Death , Resurrection , and Intercession of Jesus Christ : We have an Advocate with the Father , Jesus Christ the Righteous , 1 John 2. 1 , 2. Whatsoever we ask in Christ's Name , in Faith , that is agreeable to the Will of God , we shall receive from him . 6. We should acknowledge God constantly ; always , from first to last ; not only when we stand in the greatest need , of him , when we are Low , or Poor , but also when we are High , Rich , and in a prosperous Condition ▪ Hagar desired not Riches , lest he should , when full , deny God , and say , Who is the Lord , Prov. 30. 9. Trust in the Lord at all times , saith David : Will the Hypocrite always call upon God : No , no , in Afflictions he may , and often doth , when God's Chaistenings are upon him , then he will cry to him , and seek him ; but to call upon God , and acknowledge him , and seek his Glory , and depend upon him , and look for Success always in all things , at all times from God ; is only the Character of a true Christian. We can never be in so high a state , never arrive to such a degree of Wisdom , or have Riches in so great abundance ; but we have need to acknowledge God , and depend upon him ; no Man living , but stands in need of God's help . And there is no Man so low , so poor , so destitute , but God can raise him , help him , and relieve him : Man's Being , and well Being , is only from God. 7. God is to be acknowledg'd in Truth and Uprightness of Heart ; if we fail here , all our Humiliations will be in vain ; Hypocritical Fasts are abominable to God ; Is it because we have Sinned , and God thereby hath been dishonoured ? or , Is it not rather for Corn , Wine , and Oyl , that we cry to God this day ? Is it not for a deliverance from our Miseries , rather than from our Iniquities ? When you fasted and mourned , &c. did you ( saith the Lord ) fast unto me ? Zech. 7. 5. Let all Men see to this , for if we are not sincere , God looks upon our Prayers with disdain : They have not cryed to me with their Heart , when they howled on their Beds , they assemble themselves for Corn and Wine , and they rebel against me , Hos. 7. 14. They do it ( as if God should say ) for Peace and Plenty ; they have the World in their Eye ; not my Glory , but their own Carnal Interest , for they live still in their Sins ; and rebel against me : Let England , and the Inhabitants of this City see to this , least they should be found in the like Abomination this day , with Israel of old . But to come to the Reason of this Doctrine . Fourthly , VVhy we should in all our ways acknowledge God : First , Because Wisdom and Counsel is from the Lord ; none can act or do any thing for God , in a right way , and to a right end , or for their own good , unless helped and influenced by the Almighty . There is a spirit in man , and the inspiration of the Almighty giveth him understanding , Job 32. 8. Who is it that teacheth Senators Wisdom , but the Lord : Alas ! all Mens meer Natural Wisdom , of which they sometimes boast , it is but Foolishness ; when compared to that right spiritual Wisdom , which he can give them : Meer natural Men , or Men without the Divine Wisdom of God , are often influenced by the Devil : Satan is a great Politition : Go to , we will deal wisely , saith Pharoah : Ay , but that Wisdom was from below , it was from the Devil , and such Wisdom God can soon confound ; Man's Wisdom is to take Counsel of God , and seek to him ; The fear of God , is the beginning of wisdom . Secondly , Men ought to acknowledge God , because he doth require , and Command them so to do : it is their Duty to do it ; and their great Sin that do not seek to him : Brethren , what Blessing can Man expect to meet with in their undertakings , that asked not Counsel of the Lord : How were the People of Israel blamed and punished , for doing some things without asking Counsel of himt ? Josh. 9. 14. But they asked not counsel at the mouth of God. It was about making Peace with them that they were commanded to Destroy , and not to make a Covenant of Peace with : God also pronounced a Woe to his People , for their neglect herein ; Woe to the rebellious Children , saith the Lord , that take Counsel ▪ but not of me , &c. Isa. 30. 1. that walkt to go down into Egypt , and have not asked at my mouth ; to strengthen themselves in the strength of Pharoah , verse 2. Call upon me in the day of trouble , Psal. 50. 14. Prayer is owing to God for every thing , ( in Prayer , &c. ) we should let our Request be made known to the Lord. Thirdly , Because God can give Wisdom , to them that are esteemed simple , weak and ignorant Men ; he can make the Foolish , Wise , and put his Spirit upon them : What Wisdom did he give to Moses , who kept his Father-in-law's Sheep ? and what a famous Judge and Ruler did God make him to be ? It is true , he was trained up in the Wisdom of Egypt before , but that was foolishness with God. What Wisdom did he give to David , who was but a Shepherd , and to Amos a Herdsman : Moreover , what Wisdom did he give to the Disciples of Christ , who were some of them but Fisher-men , and deemed unlearned and ignorant Men ; God makes choice of the weak and base things of the World , to confound the Mighty ; and of the Foolish , to bring to naught the Wisdom of the Wise. Fourthly , God ought to be acknowledged by all Men , in all Matters ; because 't is by his wise Providence ( as you have heard ) that all things are governed , ordered , and disposed of , throughtout the whole Earth ; not only the Affairs of particular Persons , but the Concernments and Affairs of Nations and Kingdoms much more . 1. In all Civil Affairs in respect of Government , &c. All the Counsels of the Mighty are influenced by the Lord : God judgeth amongst the Gods ; the Shields of the Earth belong to the Lord , Psal. 47. 9. 'T is by me Kings Reign , and Princes decree Judgment ; he sets up , and pulleth down at his Pleasure . 2. All Military Actions of Nations , are ordered by the Almighty , War and Peace are from him ; if he take Peace from the Earth , in vain do all Counsellors and great Statesmen meet , and consult about Peace : hence God is called , The Lord of Hosts , and a Man of VVar : or , The great General of Armies . He hath opened his Armoury , and has brought forth his VVeapons of Indignation . Saith David , Heteaches my Hands to VVar , and my Fingers to Fight : He is a God of Influence and Authority ; he Commands all , and none can stand before him ; at his Command , Frogs invade Pharoah : from hence it appears , that a Martial Imployment is very Honourable , viz. when the Cause is good , when 't is for his Glory , and for the Honour and Safety of a King , and People : God being called the Lord of Hosts ; the God of the Armies of Israel ; puts a Lustre and Dignity upon a General of an Army engaged in a Just Cause . 3. In all Ecclesiastical Affairs , or Matters respecting the Church of God , he ought to be acknowledged ; nay , in this matter , before all things , we ought to seek unto him , who is in a peculiar Sense stiled , The King of Saint : , and God of Israel . He that is the Head of the Church , is the Absolute Governour thereof ; the Spiritual Rights of his People , and the Rule of Men's Consciences , is only under his Power and Influences ; and his Laws only are the Bond and Limits of his Government ; no altering , adding to , nor diminishing from his holy Precepts : the Power to Rule the Church , is Christ's Prerogative alone ; as he is God , it is essentially and absolutely in his Hand ; and as Mediator , this Power is given to him by the Father : All Power is given to me in Heaven , and in Earth : go ye therefore teach all Nations , Mat. 28. 19 , 20. Moreover , the Peace and Prosperity of God's Church and People , as also all their Trouble and Adversity is from him . VVho gave Jacob to the Spoil , and Israel to the Robbers ? Did not the Lord against whom they had sinned ? Whosoever are the Instruments in either case , God is in a special manner the great Agent in it , it was he that brought again the Captivity of Sion ; it was God that stirred up Cyrus to proclaim Liberty for the Jews , to Build their City and Temple . And when he comes to build up Sion , in these last days ; he will appear in his Glory , and will undo all that have afflicted his People ; for they that touch them , touch the Apple of his Eye , Let the French Tyrant , Pope and Turk look to it ; their day is near ; for God will plead the Controversie of Sion , and come upon Princes as upon Mortar ; and as the Potter treadeth the Clay , Isa. 41. 25. His Sword is bathed in Heaven , God will come with vengeance ; even God , with a recempence he will come and save you , Isa. 35 ▪ 4 ▪ It will not be long before you will hear the voice of them that flee , and escap'd out of Babylon , to declare in Sion , the vengeance of the Lord our God , the vengeance of his Temple , Jer. 50. 28. O! therefore let us look to him , acknowledge him , for these things are very near . Again , as all Affairs , both Civil , Military , and Ecclesiastical , are in the Hand of God ▪ and ordered by his wise Counsel ; so are all Creatures likewise . 1. The good Angels are under his Authority and Influence , they all wait for his Word , and obey his Command , either to protect his own People , or execute his Wrath upon their Enemies . 2. The evil Angels are also under his Power ; Satan is limited by him , he is in Chains , God sets Bounds to him , he can go no further than his Chains will suffer him ; 't is not who he will , but who he may devour ; he could not touch Job , nor any thing he had , till God gave him liberty ; the Devils could not go into the Herd of Swine , till Christ said , go . 3. All men also are subjected to his Authority , & he can at his Pleasure restrain the wrath of wicked Men , or make it tend to his own Praise : Thou hast no Power , except it be given thee of my Father , saith Christ to Pilate . 4. All Irrational Creatures are at his Command , he can stop the Months of hungry Lyons , so that they could do Daniel no hurt : Nay , and he can give David power to destroy both the Lyon and the Bear : The Lord opened the Mouth of the Ass , to speak with Man's Voice , to rebuke the madness of the Prophet . Moreover , He caused two She Bears to tare 42 Children , for their reproaching of Elisha ; and who was it but the Lord , that sent the Lyon to slay the young Prophet , who transgressed against him . Moreover , Remarkable is the passage of his causing a Raven to feed Elisha when distressed . He hath also Power over , and ruleth and disposeth of all Inanimate Creatures , the Winds and Sea obey him , and are at his Command ; he can make the Sun stand still , or go back , if he please ; 't is He that makes the Grass to grow , the Sun to shine , and the Rain to fall ; 't is He that gives Rain and fruitful Seasons , and who sometimes sinites , and brings a Blast and Mildew upon the Fruits the Earth ; therefore all ought to acknowledge him . Fifthly , We ought to acknowledge God , because , as all Judgments and Plagues are from him , so he can at his Pleasure remove them . I Form the Light , and create Darkness ; I make Peace , and create Evil ; I the Lord do all these things , Isa. 45. 7. and if he giveth quietness , who then can make trouble ; and when he hideth his face , who can behold him , whether it be done against a Nation , or against a Man only , Job 34. 29. If God will give those Nations Quietness , where it is not , or continue it where it is ; there is no Power on Earth , or Hell , can hinder , or prevent it : Who can Curse them that God will Bless ? or , Bless such that God doth Curse ? There is no inchantment against Jacob , neither is there any divination against Israel , Numb . 23. 23. but Woe to that Nation , or Person , God hideth his Face from ; for then he withdraws his gracious Care and Protection , and then he will not hear their Prayers also , then he will not give them Counsel ; nay , but will do more , he will leave them to their own Counsel , as he did Israel , Psal. 81. 12. Sixthly , We would acknowledge God in all things , because he can make use of unlikely ways , means , or persons to do his own Work ; by the blowing of Rams Horns , he made the Walls of Jericho to fall down , Josh. 7. 5. He spoiled Pharaoh , and the Egyptians , by an Army of Frogs , Locusts , Lice , Flies , &c. What wonders did he do with 300 Men ? God , as one observes , can strike a strait Blow with a crooked Stick ; 't is not for the worthiness of the Instruments , that he doth work , but for his own Glory . Seventhly , Because all success in our ways and undertakings are from God , Rulers of Nations , Magistrates , and Ministers , cannot do any thing unless God Bless them , and his Hand go along with them : I have planted , and Apollo watered ; but it is God that giveth the increase , 1 Cor. 3. 6. The Plow-man plows in vain ; the Trades-man buys and sells , and Trades in vain ; the Merchant and Mariners venter to Sea in vain ; the Physician prescribes Medicines in vain ; nay , Magistrates rule in vain , and Ministers Preach in vain , and the People hear in vain ; if God denies Success , or prospereth them not : In vain do men rise up early , and sit up late , and eat the bread of Carefulness ; if God doth not bless the labour of their , Hands ; Behold , Is it not of the Lord of Hosts , that the people shall labour in the very fire , and the People shall weary themselves for very vanity ? Hab. 2. 13. 'T is not the Care of the Husband-man to wait for the proper Season to Sow his Seed , nor the Industry of the Trader , nor the Skill of the Physician , nor the Wisdom and Policy of the States-man , nor the Learning of the Gospel Minister that will avail them , if God do not succeed them : Many think by their Skill , by their Parts , by their Policy , and by their Learning , to do mighty things ; when , alas ! they see themselves suddenly blasted 〈◊〉 a secret way , by the Hand of God , and all their Devices brought to naught ; Men of small Parts and Learning , God being with them , many times wonderfully prosper ; when Men of great Parts , Learning , and Wisdom , are confounded , because they acknowledge not the Lord , nor seek to him ; By strength no man shall prevail : O! therefore , ye the Sons of the Mighty , acknowledge God , and lean not to your own Understanding . Eighthly , Men should acknowledge the Lord in all things they go about ; because they may be brought into such straits , and have such difficult Cases before them , that they may see the work is too hard for them , or they may not know what to do ; their VVisdom may fail them , or Men may be brought into such straits , as sometimes the Sea Men are , that they are at their Wits end ; but God then can help the States-men how to project Matters , and order their difficult Cases ; and the Seaman , when he crys to God , wants not help , God makes the storm a calm , and causes the proud waves to cease , and brings them out of all their troubles ; read Psal. 107. at your leisure : Men may want VVisdom , though they have great Power ; or want Power , though they have great VVisdom , or may want time , and a sit opportunity , tho' they have both VVisdom and Power ; but God wants neither Power , VVisdom , nor Opportunity : Therefore we should acknowledge him . Ninthly , VVe ought to acknowledge the Lord in all our ways , because whatsoever he hath promised to do for his People , he positively says , he will nevertheless be sought unto , that he may do it for them : I the Lord build the ruined places , and plant that that was desolate ; I the Lord have spoken it , and I will do it : Thus saith the Lord God , I will yet for this be enquired of by the house of Israel , to do it for them , &c. God will justifie us freely of his own Grace , through the imputation of Christ's Righteousness ; but he will have us look to him , or believe in Christ , that he may do it for us : Moreover , he will give us the Grace of Faith , that we may believe in Jesus Christ ; but he will have us enquire of him ; we must pray to him , and attend on his Word , that he may give that Grace and Power to us , to believe , &c. Also God will pardon our Sins , for his own Name-sake , and not remember them any more ; but he will bring us to his Feet , or humbly , with Contrition of Spirit , to cry to him , that we may receive that Pardon : For , as a King may freely forgive a guilty Rebel , yet he mirst come and confess his horrid Treason , and beg Pardon on his Knees ; so God will cause the guilty Sinner thus to do also : In like manner God will perform all his Promises , and give Counsel , Direction , and Wisdom to Senators , and to Ministers of Justice , to godly Magistrates and Preachers of his Word , &c. but he will be enquired of , and sought unto by them , that he may do it for them : And this he hath declared , and positively made known to be his Will , and Absolute Pleasure ; therefore it would be high Presumption , and Pride , to expect these things of him , unless we comply with him in this Matter . Tenthly , All Men ought to acknowledge God in all their ways ▪ because , not to look to God , seek to God , and acknowledge him , is Brutish ; 't is to be worse than Heathens and Idolators ; for , they in Straits and Afflictions , or when they enter upon Matters of Moment , will cry to their Gods ; They called on the name of Baal from Morning even until Noon ; saying , O Baal hear us ; but there was no voice : And Elijah mocked them ▪ and said , Cry aloud for he is a God , either he is a pursuing , or in a journey ; or , per adventure he steepeth , and must be awaked : Moreover , The Mariners that were with Jonah in the Ship , ( who were Heathens ) in that Storm they were in ; Every Man cryed unto his God , and seemed to be offended with Jonah , that he did not cry to his God also : VVhat meanest thou , O sleeper , arise , and call upon thy God. The Israelites usually asked Counsel or God , by the Ephod , the Grecians , by their Oracles ; but Christians ought only to go to God by Jesus Christ , and ask Counsel in his Name . Brethren , that God that brings a People , a Nation , or particular Person into Trouble , ( and sometimes for great Sins ) only knows how to bring them out of it ▪ Such that eye not God in their Trouble , never search into the cause of it ; and as they know not , consider not the cause of their Disease , so they are as ignorant of the Cure ; and from hence apply indirect Medicines , not to acknowledge God , is to question the Being of God : However , it argues , they do not depend upon him , that in their Trouble do not seek unto him : Shall Heathens give greater Glory to Dumb Idols , than Christians give to the true and only God of Heaven and Earth . They that depend upon their own VVisdom , do in effect , Deifie themselves ; for none hath a self-sufficiency in him , or is independant , but God alone : But , how like are some Men to the Swine , that greedily eat up the Acorns that lie under the Trees , but never look up to the Tree from ▪ whence they come ; or like a Dog , that seems angry , and sharles at the Stone that is thrown at him , but never regards the Hand of him that threw it , nor knows he the cause thereof . Eleventhly , It followeth from hence therefore , that we ought in all our ways to acknowledge the Lord ; because 't is hereby God is glorified : As not to acknowledge him , seek to him , and trust in him , doth detract from God , or lessen his glory ; nay , utterly rob him of that honour and glory that is due to him alone ; so hereby we give him that glory which is owing to him from his Creatures : We by fearing him , shew that he is God , that he is our Maker , our Lord and only Soveraign ; and by trusting in him alone , we acknowledge that he is our help , our strength , our hope , and that our dependance is upon him . He is great , and therefore to be feared ; he is faithful , therefore to be believed ; he is good , therefore to be beloved , and made the only Object of our chiefest Affection ; he is our only Counsellor , and therefore we should look to him for direction , wisdom and counsel . Twelfthly , We should seek to God , and acknowledge him , for all , and in all things , especially in a time of trouble ; bcause what deliverances , help or succour soever we receive , it is wholly to be ascribed to him ; but they that seek not to God for direction and success , will not look upon themselves obliged to praise God for all the mercy , help or deliverance received ; they will sacrifice to their own Nets or Drags , to their wisdom , policy , strength or care ; or to their own counsels , and so admire themselves . But the truth is , if men acknowledge not God , or neglecct to seek to him for the Mercy they want , the Mercy when received may prove a Curse to them instead of a Blessing : God gave Israel Food , but sent Leanness to their Souls . To these I might add , That Gods Counsel shall stand , he will do all his pleasure ; there is no counsel against him shall prosper ; he is the great Disposer of all Affairs of Nations , &c. and if we comply not with his VVord , in acknowledging him , he may blast all our hopes ; there is no contending with the Almighty ; they that subscribe not to his wise Government , and exalt not him , he will at last cut them in pieces . In a word , 'T is for our good ; 't is our Interest to acknowledge God , as well as it tends to his Glory . Lastly , VVe should acknowledge God in all our Ways , because God can do VVonders in the way of his working for his People , when they seek to him : VVhat VVonders did he do of old ? His Hand is not shortned that he cannot Save : VVhen things are past help or remedy with Men , 't is a fit opportunity for God to work : In the Mount it shall be seen . He can restrain the Passions of Men , the Waves of the Sea , and the Tumults of the People ; he changed Esaus's Heart to Jacob ; he caused the Egyptians to lend their Jewels to the Israelites ; he can cut off the Spirits of Princes , or strike them with a Pannick Fear , and cause them to fly when none pursues them : He raised up new Troubles upon Saul , and made him cease persuing of David , when he was in danger . God can soon infatuate the Counsels of our Enemies , Isa. 44. 25. He frustrateth the Tokens of the Lyars , and maketh Diviners mad , and turneth Wisemen backward , and maketh their Knowledge Foolishness . He can make our Enemies to act for our good ; he caused Cyrus to proclaim Liberty to build Jerusalem , and God's own Temple . And how did he turn the Counsel of Achitophel into Foolishness , at the Prayer of David . These things being considered , you may find there are Reasons sufficient to shew , That it is our Duty , in all our Ways to acknowledge God ; but no more as to the Doctrinal Part. I shall now briefly endeavour to improve ( by way of Application ) what hath been said . The Application . FROM hence it appears , That it is a great and an abominable sin , not to acknowledge God in every thing we go about . 1. Not to consult with God , is in effect to deny his Special Providence over us ; or that he orders all events that come to pass . The truth is , we here in England , of late , talk so much of Fortune and of the Fortunate ; that it seems as if we were in some Heathen Nation . I am sure no man can , or dares consult with God , or acknowledge him in any unlawful things , to gratifie their Covetous Appeties ; if they do , let them tremble . Would they have God to Patronize their wickedness ? Brethren , we should never step one step , in doing any thing which we have cause to doubt is sinful ; or that which we cannot safely seek to God for a blessing upon . 2. Not to acknowledge God , is a kind of Atheism ; sure such do not sted fastly believe the being of God : For if there be a God that governs all Affairs , why do they not seek to him , pray to him , trust in him as God. 3. Or at least , not to acknowledge God in every undertaking , it argues unbelief ; and it doth cast contempt upon his Wisdom , Mercy , Goodness , &c. Slighting his Soveraignty , Care and Providence over them . Such shew their Pride and Folly with a Witness , as if they were wise enough to manage their Affairs themselves , without consulting with God , and seeking to him a right way . 4. God may for this great neglect , and evil , refuse to appear to help men in their necessities and great straits ; when matters are too difficult for them , God may let them fail in their Counsels , and be confounded in their Projects , to convince them they are but Men ; and that without him they can do nothing . I am persuaded that God oftentimes ( upon this account ) infatuates the Counsels of Men ; Ye shall conceive Chaff , and shall bring forth Stubble . Though men may like Achitophel give suitable counsel as cunning Statesmen , yet God can obstruct or hinder such concerned to take it , or from closing with it ; but rather to take other counsel to their ruine , as Absalem took the Counsel of Hushai , to his utter overthrow ; and this was all from God , the Lord had appointed to defeat the good Counsel of Achitophel , to the intent that the Lord might bring evil upon Absalem . 5. It shews , that such think it is in vain to seek God , possibly they judge the Almighty doth not concern himself about their matters ; they are too low , too mean matters for the great God to take notice of ; or else they conclude , he is unmindful of his own word and promises to them that seek him ; or otherwise , they shew they have no faith in his word , nor dependance upon God. But did they give credit to the Holy Scripture , all their folly herein would soon vanish ; for is it not said that an Hair of our Head , nor a Sparrow falls to the ground without God ; he hath interressed himself in all our concerns , and if we seek him , he will be found , He never said to the seed of Jacob , seek ye my face in vain . 6. It shews , that such men do not take notice of the operations of Gods hand , nor observe what he hath done in times past ; nay perhaps before their own Eyes , but a little before : Shall a Heathen , or men strangers to God , outdo such that are called Christians . Potiphar saw and was convinced , nay and did acknowledge that the Lord was with Joseph , and prospered all things his hand . 7. It robs God of that Sacred Homage and Worship which is due to him from all his Creatures , and so overthrows the foundation of all Religion . For by acknowleding God in all we do , we shew we own that Divine Worship , Fear and Trust that is due to him ; but they who do it not , seem to disclaim or disown Gods chiefest Glory , viz. That Divine adoration that belongs to him alone , and which appears not only to be his right from Revelation , but from Natural Light ; for 't is a Branch of Natural Religion , to acknowledge and trust in God , and to seek to him for all things we want , and to praise him for all things we have or do receive . He that is the only object of our Divine Worship , is he that governs all things , and from whom all good comes , and delivers us from whatsoever is evil or hurtful to us ▪ But they that do not acknowledge God , will neither pray to him for what they need , nor praise him for what they receive ; therefore it destroys all true trust in God , fear of God , and love to God , not to acknowledge him : and it shews such do in effect , deny God's governing the World , who Acknowledge him not , or Pray not to him . The Lord looked down from Heaven to see if there were any did understand or seek God. He takes notice who they be that Acknowledge his Authority over them ; or who understands this , and so Fear him and Calls upon him , and Trust in him : But alas ! the Wicked say , Are not our tongues our own , and who is Lord over us : They think their wisdom is from themselves , to Contrive , to Project ; and their Tongues their own , to speak and utter what their hearts conceive ; and their Hands their own , to effect what their hearts contrive , and their tongues express . Quest. Who are they that do not truly Acknowledge God. Answ. 1. Such that never or but seldom think of God. David , speaking of the Wicked , saith , God is not in all their Thoughts : or in none of their Thoughts , they think not of God. 2. Such who never consult with God in his word , about what they Undertake , that do not enquire , whether what they are about to do , be Just and Agreeable with the word and will of God ; nor seek for a Blessing upon what they are about to do . 3. Such who Pray not to God , or least wise , do not Pray in Faith or Believingly . 4. Such that depend upon their own wisdom , or trust in their own Strength , or rely upon an arm of flesh : Some trust in Horses and some in Chariots . But what said David , I will not trust in my own Bow , neither shall my Sword save me : Ashur shall not save us , we will not ride upon Horses . 5. Such who in all they do , do not chiefly seek the Honour of God , the Interest of God , and the Welfair of his People ; but in their Prayers , rather eye their own interest , their own peace , safety and profit , or their own glory : These do not truly Acknowledge God. 6. Such who do not Acknowledge , that all the good things they receive , to come from God ; but ascribe it to their care , wisdom and industry , or secondary causes : as I heard of a wicked Man , who had a plentiful crop of Corn ; and a neighbour observing it , bid him Praise God for it ; Praise God , said he , praise my dung-cart ( or to that purpose ) Such men be sure Acknowledge not God. 7. Remember , That such who do not live by Faith on God's Promises and Providences through Jesus Christ , or do not come to God in Christ , for all Spiritual and Temporal Blessings , or that Trust not in him at all times and for all things , but either mur●●er against God , or despair of his Mercy in the Lord Jesus ; or whosoever do not give God the glory of his Wisdom ▪ Mercy , Justice , Power , Love and Faithfulness , as they shine forth in Christ ; do not truly Acknowledge God. Exhortation . LEt me Exhort you all ( these things being so ) to Acknowledge God , whosoever you be , whether High or Low , Rich or Poor , Young or Old ; the King on the Throne must Acknowledge God , as well as him that grinds at the Mill : 't is both the duty of the Prince and of the Peasant : there are none so high , but he can bring down , nor none so low but he can raise up 2. Pray to him in Faith , for Prayer is one way to Acknowledge him . And as for Motives . 1. Consider , That Prayer is the Duty of all Men : though God will not hear Sinners ; yet Peter put Simon Magus upon Prayer , Pray , that the thoughts of thine heart may be forgiven thee : This shew ; the need of Grace , of Faith , and a Changed Heart ; if wicked men Pray not , they Sin , yet their Prayers cannot please God. 2. You know that God will hear a godly mans prayer , if he prays in Faith , and for such things that are agreeable to his will , but let him come in Christs Name : Ask and ye shall Receive , that your Joy may be full . 3. Prayer hath obtained great Blessings of God ; nay , it hath done Wonderful Things : I mean the Prayer of Faith and of Faithful Persons . It hath opend and shut Heaven : Elias was a man subject to like passions as we are , and he prayed earnestly , that it might not rain , and it rained not on the Earth , by the space of Three Years and Six Months ; and he prayed again , and the Heavens gave Rain , and the Earth brought forth . Prayer hath quenched the violence of Fire , and stopt the mouths of Lyons : Faith and Prayer divided the Red Sea , that Israel went through it on dry ground It hath put to flight the Armies of Aliens . 4. Prayer is Gods Ordinance , 't is his way wherein we ought to meet him . 5. It hath his Promises , his word that is setled in Heaven ; his promise is as firm as Heaven it self . 6. Prayer Honours God many ways . 1. Hereby we Acknowledge his Omnisciency , that he knows us , and our wants and necessities . 2. Prayer Honours God , in that by Prayer we acknowledge his Omnipotence , that he is able to help us , let our condition be what it will : and in that he can confound our Enemies . 3. In respect of our dependance upon God , for in Prayer we Acknowledge , we do not know what to do , but our eyes are up to him and our Trust is in him . 4. In Prayer we Acknowledge his Authority over us , and his Love and Faithfulness towards us : But Brethren , know that it is the Prayer of the New Creature that prevaileth , that pleaseth and honoureth him ; 't is the voice of the New Born Spiritual Babe , that is sweet to him ; yea 'ts the voice of his own Spirit that he hears , and which brings honour to him : Moreover know , that 't is through Christs Intercession only , that our Prayers are heard : Christ offers up all the Prayers of his own People with his own Incense , and when he offerred up their Prayers with his Incense , their were Voices , Lightnings and Thunder . 1. Joyn Confession of Sins with your Supplications : O find out , every one of you , the Plague of his own heart , and lie low at the Foot of God ; confess your own Sins , and the Sins of the Nation , and the Sins of God's People , thus you have heard Daniel did : Brethren , to Confession of Sin , add also deep Humiliation , this must be joyned with our Prayers and Confessions ; nay , and Reformation of Life also , every one must turn from his evil way . See 2 Chron. 7. 14. If my People that are called by my name , shall humble themselves , and pray , and seek my face , and turn from their Evil Ways ; then will I hear from Heaven , and will forgive their Sins , and will be al their Land : If we regard Iniquity in our hearts , God will not hear our Prayers : 'T is true , a National Humiliation and Reformation , may prevent National Judgments , as in the case of Nineveb : O that we could see but such an Humiliation ( as was among them ) among us in England , for the Sins of this Nation are grievous in the Sight of God , being attended with such Lamentable Aggravations , we are a People of exceeding great Mercies ; but O! the Wickedness of these Days : God is therefore angry with us ; the Inhabitants of England may see their Sins in their Punishment : Doth not God touch us in our Trade and Coyn ? Is it not , because those two things have been , as it were , the Idols of England , or of Multitudes among us ? Sirs , Let us look higher than to secondary Causes of these present distresses that are upon us ; and acknowledge God to be just in permitting these Evils to come upon the Land : If we cannot find out the Cause of our Distempers , how shall we find out a Cure ? I am afraid least this Pretended Fast , should be but as a Mock-Fast , or a day of Humiliation in shew only , and not in heart ; if we see all persons reforming their ways , we shall have ground to hope better things . If Magistrates do their part , not only in making good Laws against Vice and Prophaneness ; but in seeing those Laws put into due execution ; and they themselves , and every man to turn from his evil ways , and from the violence that is in his hand ▪ then may Gods Wrath and Anger cease ; but if not , his judgment will break forth upon us . Brethren , God is a jealous God , and will not be mocked ; what men sow they shall reap . 'T is said of Niniveh , ' And God saw their Works , that they turned from their evil way , and God repented of the evil , that he had said , that he would do unto them , and did it not . It was not their words , but their works that God looked at ; 't is not what we speak , but what we do that will prevail with the Allmighty . 1. Terror and wo to them that cast off all fear of God , and acknowledge him not , or do it not in truth and sincerity . Thou casteth off fear , and restrainest prayer before God. Some men look upon it vain and uproficable to pray to God , or to acknowledge him ; What profit is it that we have kept his Ordinances , and have walked mournfully before the Lord of Hosts ? But what will these men do in the day of Wrath ? Judgments shall bow them and break them , if Mercies will not melt them . 2. Those that refuse to acknowledge God , or who follow not his Direction , and walk not in his Ways , nor hearken not to his Voice , nor wait for his Counsel , he will in Wrath and Judgment leave , and give them up to their own hearts lusts , and to walk in their own counsel , as he did Israel of old ; My people would not bearken to my voice , and Israel would have none of me ; so I gave them up to their own hearts lusts , and they walked in their own counsel . God may iustly withdraw all his directing influences from such , and blind their Eyes , who , through Pride , think they have Wisdom enough to manage their own Affairs , and direct their own Paths . God's counsel is to men , to forsake their sinful ways , to embrace his Son , or believe in Christ , and trust in him alone , and rest on his word , and cry to him in their trouble ; but when they refuse to do this , he oftentimes utterly leaves them , and then they fall , and bring ruin on themselves and others , whose counsellers they pretend to be , or chosen to be . The truth is , while the Nation continueth in its Rebellion against God , and all Prophaneness aboundeth to such a degree , as to this day it dothe , what can we expect but Wrath and fearful Judgments ? What signifies a few formal Prayers , whilst men hold fast their sins ? Are such Laws made and executed , to check and restrain the cursed enormities of the ungodly ? That may tend as an effectual way to accomplish such a Reformation that God calls for . Alas , whilst every Mans Hand at Sea and Land is up against God , fighting against him ; can we expect he should appear to fight for us ? O what horrid Pride , Uncleanness , Oaths and Blasphemy , and all Prophaneness do we see and hear of every day ? 'T is a wonder the Earth opens not its Mouth to swallow them up at Land ( as it did them at Jemeca ; ) and that the Sea doth not swallow up our Ships ( and those in them ) they having such a wait and load in them ▪ Sin is a heavy burthen , and our sins are so heavy , they are enough to sink ( as one observes ) seventeen Kingdoms . Moreover , what Errors and detestable Heresies do abound among us ? And also what Divisions , Discord and Animosities are there among Professors ? One set against another , little Love and Charity being now to be found in the Earth : Much Preaching , but little Practise : Are not many Professors as Proud , Covetous , Carnal and Loose as others . O where is the Life and Power of Religion ? What can we look for whilst things are thus , but some fearful calamity and dissolution . But to proceed to a Use of Comfort and Consolation , to such who do in uprightness acknowledge God. Observe the Motive , or Encouragement , that is laid down in the later part of my Text , and he shall direct thy Paths . I cannot now speak to this part of the words , as I might , for want of time ; but certainly here is great ground of Comfort to all godly Christians , yea to all that rightly acknowledge God. For , 1. He will shew us the right way , that we might , saith Ezra , seek a right way ; none but God can lead us into a right way ; every mans way may seem right in his own Eyes ; but no mans way is right , but such as God teaches and directs . 2. Let our Straits and Distresses be never so great , nay , beyond the wisdom of Man to find out a Remidy , yet God can soon direct us , and all that seek to him , in a way for present Relief ; nothing is too hard for him to do , Who is wonderful in Counsel , and excellent in Working . 3. God can direct and save a People , when all say , there is no hope ; when every Man despareth of Succour and Relief , and are at their Wits end as it were . God can lead , guide and direct us Infallibly : He only gives certain and Infallible Counsel ; there are none can defeat his Counsel ; no wisdom nor craftiness of Men can stand before the Wisdom of God. There is no Wisdom nor Understanding nor Counsel against the Lord : What Encouragement is here to seek to God ? 4. As he can Direct us , and none can withstand him ; or give us Counsel , which none can overthrow ; so he can with ease , defeat all the Counsels of his Peoples Enemies ; nay , can turn their crafty counsel to the Advantage of his own People : He taketh the Wise in their own Craftiness , and the Counsel of the Froward is carryed head long : or as the Prophet Isaiah saith , The Counsel of the Wise shall be turned bac ward . Omne Consilium Captatum in Festinatione est Stultitia . God can mingle a perverse Spirit , and and make the Princes of Zoan to become Fools . 5. When he is sought truly unto , he hath promised to direct a People or Person that feareth him ; his special care is over such that Trust in him : Behold the eye of the Lord is over them that Fear him , upon them that hope in his Mercy : Mind my Text , He shall direct thy Paths ; the steps of a good Man are ordered by the Lord , and be delighteth in his ways . Though the Young Lyons want and suffer hunger , yet they that fear God shall want no good thing : He will lead the Blind , in ways they knew not , &c. Though we are in our selves , Blind and Ignorant , yet if we Acknowledge Him , He will lead us , and will not leave us to the lusts of our Enemies : Brethren , we are still in God's hand and none can pluck us out ; my , and our times also are in his hand . 6. You that are Godly , have interest in this mighty God ; He is your Father , therefore he will Teach and Direct you ; His Faithfulness and Fatherly Affections leadeth him thus to do . 7. Do you also commit your selves to him and Trust in him ; and will he , think you , ever fail such that so do : The Poor committeth himself to thee : Thou art the Helper of the Fatherless : If unfaithful Man will not fail such that wholly Trust in him ; will the Faithful God not help and direct such that put all their Trust in him ; though our Sins be many , and our miseries and dangers many also , yet Brethren , let us lye low before the Lord , and humbly confess with the Prophet our own Insufficiency . O Lord , I know that the way of Man is not in himself , it is not in man that walketh to direct his Steps . Let us use all due means which God directeth us to , or be found in our duty , and leave the Issue of all to God ; Men not seeking constantly to God , nor relying on him , may be the cause they prosper not . But , Let it go how it will with the Land , or with the Wicked therein ; yet saith the Prophet , Say to the Righteouss , it shall go well with him . A dismal day must come and will come upon this Land , and upon all Nations of the Earth ; we see already Distress of Nations and Perplexities ; but these things are but the beginning of Sorrows , but do you that Fear God , Look up , lift up your heads , for your Redemption draws near . 8. God will Bless , and give Success to such that seek to him , that humbly and sincerely Acknowledge him , yea in their Civil Affairs ; such shall find their Endeavours crowned with a Blessing ; and also in Spiritual matters God will lead them : The meek will be guide in Judgment , and the meek will he teach his ways : that is , the humble and lowly ones , that Acknowledge God , and submit to his hand , and are willing and desirous to be lead , directed and governed by him in all their ways , in doing Justice and Judgment , who are not self ish or self-seeking persons , who lay not burthens on others to ease themselves ; but act in all righte ousness and equallity in what they do , in the Station where they are set ; for as all the ways of God are Mercy and Truth , so should all the ways of Men be , especially such that are Rulers and Magistrates , who are intrusted with the great concerns of a Nation or People ; they ought to be Men fearing God , Men of Truth , hating Evil ; if not , God may justly leave them , and blast all their endeavours ; for they are the Meek , the Humble and Righteous ones , that God will guide in Judgment , and direct their Paths . 9. Know assuredly , That none Teaches like God : What is Man's teaching ? some Glory in their Phylosophical Learning , but that only fills the head with knowledge ; it may make Men criticks , but not Christians : others boast of the Teachings of Natural Reason , and will receive no Principles of Religion that is above this Teacher ; and thereby , they cast contempt upon the Gospel of Jesus Christ. All True Knowledge flows from God's Soveraign Grace ; he guides and teaches whomsoever he pleaseth ; he can speak to the Heart , nay , give a heart to understand , as well as instruction ; he can give a teachable frame , or a teachable Spirit , as well as direct those whom he hath given such a frame , or heart , unto ; therefore it followeth , That to teach and direct our Souls , is the effect of Almighty Power . Be still and know that I am God. Confess your weakness , your Ignorance , and acknowledge my Skill , my Power ; as if God should say ▪ No man can come to me , except the Father , which sent me , draw him : What is his Drawing , but his Teaching ; Every one therefore that hath heard and learned of the Father , cometh unto me ▪ Men must be Un-taught , or become ▪ Fools , before they can be Wise ; I mean , emptied of their own Wisdom , and confess , they know nothing as they ought to know : Christ's Office and Work , is to Teach his People : He only hath the Tongue of the Learned ; therefore let all men Learn of him , Wait upon him ; Acknowledge him , to be their only Instructor and Counsellor ; and say with David , Thou shalt guide me with thy Counsel , and afterward receive me to Glory . And thus I shall End as I Begun , In all thy ways Acknowledge Him , and He shall direct thy Paths . FINIS . ERRATA . PAge 6. Line 41. for His Will His Law , read , His Will is His Law. P. 12. L. 31. for Peruse r. Persue . P. 13. L. 31. for Chooser . Chose . P. 21. L. 31. for Acknowledged , r. Acknowledge . P. 24. L. 7. for Man r. Men. P. 24. L. 10. for him● . r. him . P. 27. L. 22. for would r. should . BOOKS Sold by William Marinal at the Bible in Newgate-Street , and John Marshal at the Bible in Grace-Church-Street . 1. BAptism discovered plainly and faithfully according to the word of God ; wherein is set forth the glorious pattern of our Blessed Lord Jesus Christ , the pattern of all true Believers in his subjection to Baptism ; together with examples of Thousands who were Baptized after they Believed : By John Norcot , Late Minister , the 3d Edition ; Corrected by William Kiffin and Richard Claridge : With an Apenddix by another hand . Price Bound 6d . You may also have it ready Translated in Welch , at the same Price . 2. A Treatise of Baptism of Believers : that of Infants is examined by the Scriptures ; with the History of both , according to Antiquity ; making it appear , that Infant Baptism , was not practised for near 300 years after Christ : with the fabulous traditions , and erronious grounds , upon which it was by the Pope's Cannon ( with Gossips , Chrysm , Exorcism , Baptizing of Churches and Bells and other Popish Rights ) founded : and that the Famous Waldensian and old Brittain Churches , with many others , have Witnessed against it ; with the History of Christianity amongst the Antient Brittains and Waldensians : the 2d Edition with large Additions . Price Bound , 2s . 3. A Treatise concerning Covenant and Baptism ; Dialogue-wise : wherein is shewn , that Believers only , are the Spiritual Seed of Abraham ; fully discovered : By Edward Hutchinson , p. 2s . 4. Mr. Hercules Collins , of Believers Baptism . Price 4d . 5 There is now in the Press , and will be suddenly Published , a Book Entituled , Light Broke forth in Wales , Or , the English Man's way to the Antient Brittains : being an Answer to a Book Entituled , Infant Baptism from Heaven ; Printed in the Welch Tongue ; Wrote by Mr. James Owen : in which , all his 12 Arguments for Infant Baptism , are fully Answered , both in English and Welch : By Benjamin Keach . Price Bound in English in Welch 2s . 6d . 6. The Welch Bible that was lately Printed , is Sold at a Reasonable Price . 7. You may likewise be supplyed with Dr. Crisp's Works , and with several other Authors , that have Vindicated the Doctrine of Free Grace : as , Samuel Crisp's , Esq ( the Son of Dr. Crisp ) Christ made Sin , &c. Price 2s . 6. Neonomianism Unmask'd , or the Antient Gospel Pleaded , &c. in answer to Mr. Williams's Gospel Truth . By Dr. Chauncy . And also Esq Edwards's , Mr. Lancaster's and Mr. Beverly's vindication of Dr. Crisps Works . 8. The Last Sayings of J. Bunyan , Author of the Pilgrims Progress . Notes, typically marginal, from the original text Notes for div A47528-e130 The Text Opened . The Doct. raised . What 't is to Acknowledg GOD. Exod. 5. 2. Exod. 7. 5. Dan. 4. 32. 33. Psal. 53. The Soveraignty of GOD to be Owned . Psa. 135. 5. Job 23. 13. Psal. 115. 3. GODs Providence over all . Caryl The Omnisciency of GOD. The Wisdom of God must be acknowledged , Caryl , God's Justice . The goodness , mercy , and faithfulness of God must be acknowledged . God Man's chiefest good . To fear God is to acknowledge him . To a knowledge God , when we trust in him . To acknowledge God , is to acknowledge ledge Christ to be God. In all civil and religious Actions God to be acknowledged . Jam. 4. 13. 14. Good Counsel is from GOD. God to be be acknowledged , in changing our Conditiòn . Jer. 31. 23. Exod. 14. 13. How we should Acknowledge GOD. God must be acknowledged , in Christ. GOD to be acknowledged in Faith. GOD to be Acknowledged always . GOD must be Acknowledged sincerely . Wisdom & Counsel from God only . It 〈◊〉 Mans Duty to acknowledge GOD. GOD can give Wisdom to the Simple . GOD disposeth of all Affairs . All Judgments God can soon remove . God can make unlikely means or Persons succesful . All Success is from GOD. GOD can help in Straits . GOD ' s Promise is to them that seek to him . Ezek. 36. 37. 1 King 18. 26. verse 27. Jonah 1. 5. Luke 19. 27. Isa. 60. 1. Isa. 44. 2 2 Sam. 1 23. Infer . 1. Isa. 33. 11. 2 San. 17 7. to 140 Gen. 39 ▪ 3. Psal. 14. 2. Psal. 44. 6. Hos. 14. 3. Acts 8. 2. 1 Joh. 5. 1 15. Joh. 16. 2 Jam. 5. 18. Exod. Heb. 11 34. Rev. 8. 3. Dan. 9. 1 , 2 , 3 , 4. Jonab 2. 1 Job . 15. Mal. 3. 1 Isa. 28. 26 Prov. 21. 30. Job 5. 13. Isa. 44. 25. Psal. 37. 23. Psal 10 14 Jer. 10. 13 Isa. 3. 10. Psal. 25. 9. Job 36. 22. John 6. 45 Psal. 33. 24. 
A52712	----	A psalm of thanksgiving to God for his mercies, by James Naylor, published by him after his fall, 1659 Naylor, James, 1617?-1660. This text is an enriched version of the TCP digital transcription A52712 of text R469066 in the English Short Title Catalog (Wing N304). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A52712 Wing N304 ESTC R469066 99827409 99827409 31827 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52712) Transcribed from: (Early English Books Online ; image set 31827) Images scanned from microfilm: (Early English books, 1641-1700 ; 1893:1) A psalm of thanksgiving to God for his mercies, by James Naylor, published by him after his fall, 1659 Naylor, James, 1617?-1660. 1 sheet ([1] p.) s.n., [S.l. : 1659] Caption title. Reproduction of the original in the Friends House Library, London. eng God -- Mercy -- Early works to 1800. A52712 R469066 (Wing N304). civilwar no A psalm of thanksgiving to God for his mercies, by James Naylor, published by him after his fall, 1659. Naylor, James 1659 1055 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-12 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A Psalm of Thanksgiving to God for his Mercies , By JAMES NAYLOR , Published by him after his Fall , 1659 . IT is in my Heart to praise thee , O my God! Let me never forget thee , what thou hast been to me in the Night , by thy Presence in the Day of Trial ; when I was beset in Darkness , when I was cast out as a wandering Bird , when I was assaulted with strong Temptations , then thy Presence in secret did preserve me , and in a low Estate I felt thee near me ; when the Floods sought to sweep me away , thou didst set a Compass for them how far they should pass over ; when my Way was through the Sea , and when I passed under the Mountains , there was thou present with me ; when the Weight of the Hills was upon me , thou upheldest me , else had I sunk under the earth ; when I was as one altogether helpless , when Tribulation and Anguish was upon me Day and Night , and the Earth without Foundation ; when I went on the Way of Wrath , and passed by the Gates of Hell ; when all comforts stood afar off , and he that is mine Enemy had Dominion ; when I was cast into the Pit , and was as one appointed to Death ; when I was between the Millstones , and as one crushed with the Weight of his Adversary , as a Father thou wast with me , and the Rock of thy Presence . When the Mouths of Lions roared against me , and Fear took hold on my Soul in the Pit , then I called upon thee in the Night , and my Cries were strong before thee daily , who answered me from thy Habitation , and deliveredst me from thy Dwelling-Place , saying , I will set thee above all thy Fears , and lift up thy Feet above the Head of Oppression . I believed and was strengthened , and thy Word was Salvation . Thou didst fight on my Part , when I wrestled with Death ; and when Darkness would have shut me up , then thy Light shone about me , and thy Banner was over my Head . When my Work was in the Furnace , and as I passed through the Fire by thee I was not consumed , though the Flames ascended above my Head . When I beheld the dreadful Visions , and was amongst the fiery Spirits , thy Faith stayed me , else through Fear I had fallen . I saw thee , and believed , so the enemy could not prevail . When I look back into thy Works , I am astonished , and see no End of thy Praises ! Glory , Glory to thee , faith my Soul ! and let my Heart be ever filled with Thansgiving . Whilst thy Works remain , they shall shew forth thy Power . Then didst thou lay the Foundation of the Earth , and ledst me under the Waters , and in the Deep didst thou shew me Wonders , and the Forming of the World . By thy Hand thou ledst me in Safety , till thou shewedst me the Pillars of the Earth : Then did the Heavens shower down , they were covered with Darkness , and the Powers thereof were shaken , and thy Glory descended . Thou filledst the lower Parts of the Earth with Gladness , and the Springs of the Vallies were opened , and thy Showers descended abundantly , so the Earth was filled with Virtue . Thou madest thy Plant to spring , and the thirsty Soul became as a watered Garden : Then didst thou lift me out of the Pit , and set me forth in the Sight of my Enemies . Thou proclaimedst Liberty to the Captive , and calledst mine Acquaintance near me : They to whom I had been a Wonder , looked upon me , and in thy Love I obtained Favour in those who had forsook me . Then did Gladness swallow up Sorrow , and I forsook all my Troubles ; and I said , How good is it that Man be proved in the Night , that he may know his Folly , that every Mouth may become silent in thy Hand , until thou makest Man known to himself , and hast slain the Boaster , and shewed him the Vanity that vexeth thy Spirit ! J. NAYLOR . About Two Hours before his Death he spoke in the Presence of several Witnesses , these Words : THERE is a Spirit which I feel , that delights to do no Evil , nor to revenge any Wrong ; but delights to endure all Things , in Hope to enjoy its own in the End : Its Hope is to out-live all Wrath and Contention , and to weary out all Exaltation and Cruelty , or whatever is of a Nature contrary to itself . It sees to the End of all Temptations : As it bears no Evil in itself , so it conceives none in Thoughts to any other : If it be betrayed , it bears it ; for its Ground and Spring is the Mercies and Forgiveness of God . Its Crown is Meekness , its Life is everlasting Love unfeigned , and takes its Kingdom with Entreaty , and not with Contention , and keeps it by Lowliness of Mind . In God alone it can rejoice , though none else regard it , or can own its Life : It s conceived in Sorrow , and brought forth without any to Pity it ; nor doth it murmur at Grief and Oppression : It never rejoiceth but through Sufferings ; for with the World's Joy it is murdered . I found it alone , being forsaken ; I have Fellowship therein with them who have lived in Dens and desolate Places in the Earth , who through Death obtained this Relation and eternal holy Life . J. N. 
A44220	----	Magnetismus magnus, or, Metaphysical and divine contemplations on the magnet, or loadstone written by Sir Matthew Hale. Hale, Matthew, Sir, 1609-1676. 1695 Approx. 209 KB of XML-encoded text transcribed from 87 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A44220 Wing H250 ESTC R8784 11806036 ocm 11806036 49446 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44220) Transcribed from: (Early English Books Online ; image set 49446) Images scanned from microfilm: (Early English books, 1641-1700 ; 495:11) Magnetismus magnus, or, Metaphysical and divine contemplations on the magnet, or loadstone written by Sir Matthew Hale. Hale, Matthew, Sir, 1609-1676. [2], iv, [2], 159 p. Printed for William Shrowsbury ..., London : 1695. Reproduction of original in Bristol Public Library, Bristol, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . lat God -- Attributes. Magnetism -- Early works to 1800. 2008-03 TCP Assigned for keying and markup 2008-04 SPi Global Keyed and coded from ProQuest page images 2008-05 Judith Siefring Sampled and proofread 2008-05 Judith Siefring Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Magnetismus Magnus : OR , Metaphysical and Divine CONTEMPLATIONS ON THE MAGNET , OR , LOADSTONE . Written by Sir MATTHEW HALE , Knight , some time Lord Chief-Justice of the King 's - Bench. LONDON , Printed for William Shrowsbury , at the Bible in Duck-lane , 1695. The PREFACE . THE Author of this hath written Three Tracts concerning the Subject of the Magnet , or Magnetism ; whereof this is the last . The First is of the Magnet it self , which he calls Magnetismus Magneticus ; the next is concerning other Magnetisms observable in other Natural Bodies , which he calls Magnetismus Physicus : and the last is this , which he calls Magnetismus Magnus , for what Reason it is plain in the Book . He had received very early a special Touch of the Divine Magnet ; and from his Youth , had not only studied the Holy Scriptures , but had moreover very industriously studied the Great Book of Nature , in all its Particles ; and besides that , that large Volume of Providence , in the History and Chronology of the Actions and Occurrences of Mankind upon Earth from the beginning ; and all this for the very same end , for which this little Tract was written . He is well known to have been a most industrious Man in his own Profession of the Law , and to have made himself a compleat Master of it ; and yet notwithstanding I am very well satisfied , that the Industry and Time , which he imployed in these Studies , was nothing less , if not much more , as I verily believe , than what he imployed in that laborious Study and Practice . Hardly a Day passed over his Head , in the Times of most pressing Business in his Profession , even the Term and the Circuits , wherein he did not rescue some portion of time , more or less for those Studies , which he imploy'd in Writing or in Reading of some Book or other , in order to this end . It was his Diversion and Recreation , if he had no Company with him , after his Labour and Pains in his Civil Employment . The Effect of all he hath left behind him in divers Volumes in Folio , besides many other small Tracts . Whereof this may serve for a Specimen of his Physical Considerations ; or rather of the Use and Improvement which he makes of his Physical Observations ; which he here calls the Best and Noblest Part of True Philosophy ; and very truly : though I doubt not but we have some Pretenders to Philosophy , and to Divinity too , who will be apt to censure him to have gone too far , and to have given too much advantage to Enthusiasm in the latter part of this Tract . And therefore I think fit to say something of that in this place . We have here his Judgment and Belief of a Divine Efflux upon the Understandings and Wills of Men , and that even among the Heathen , those so famed for Wisdom , Justice , Piety , and Knowledge , were Illuminated and Guided by a Divine Influence . And we have here also the Ground of this his Judgment : 1. Observations in Nature . 2. The Sentiments of Learned and Understanding Men , Philosophers in all Ages . 3. The Authority of the Sacred Scriptures ; to which , he elsewhere adds his own Experience . And whereas he had in some things changed his Opinion , as he saw cause , from what it was in his younger time , this he received early , as appears by some of his first Writings , and retain'd constantly to the last , as appears by his Tr. of Humility , which he wrote upon my Motion not long before his last Sickness . In his Tr. of Wisdom and the Fear of God , after other Particulars of the Wisdom of the Fear of God , he adds in the 10th . place : But besides all this , there is yet a Secret , but a most certain Truth , that highly improveth that Wisdom , which the Fear of the Lord bringeth , and that is this , That those that truly fear God have a Secret Guidance from a higher Wisdom , than what is barely humane , namely by the Spirit of Truth and Wisdom , that doth really and truly , but secretly prevent and direct them . And let no Man think that this is a Piece of Fanaticism . Any Man that sincerely and truly fears Almighty God , relies upon him , calls upon him for his Guidance and Direction , hath it as really as the Son hath the Counsel and Direction of his Father : and though the Voice be not audible , nor the Direction always perceptible to Sense , yet it is equally as real as if a Man heard the Voice saying , This is the Way , walk in it . And this Secret Direction of Almighty God , is principally seen in Matters relating to the Good of the Soul : but it may also be found in the Great and Momentous Concerns of this Life , which a Good Man , that fears God and begs his Direction , shall very often , if not at all times , find . And in his Tr. of Humility , speaking of this Guidance and Direction of Almighty God , in relation to a double End ; 1. The Salvation and Happiness of the Soul. 2. In all the Walk and Concern of this Life : As to this latter he saith ; The Air doth not more naturally yield to our Attraction in Respiration , or to insinuate it self into those spaces that are receptive of it , than the Divine Assistance , Guidance , and Beneficence , doth to the Desires , Exigencies , and Wants of an humble Soul , sensible of its own Emptiness and Deficiency , and imploring the Direction , Guidance , and Blessing of the most Wise and Bountiful God. And then adds , I can call my own Experience to Witness , that even in the External Actions , Occurrences , and Incidences of my whole Life , I was never disappointed of the best Guidance and Direction , when in Humility and Sense of my own Deficiency , and diffidence of my own Ability to direct my self , or to grapple with the Difficulties of my Life , I have with Humility and Sincerity implored the Secret Direction and Guidance of the Divine Wisdom and Providence . This he speaks of the secret Guidance by the Spirit of Truth , by Illumination of the Understanding and Inclination of the Will ; but there is another Secret Guidance by a Providential Disposal of Occurrences , which he doth not here exclude , yet seems more especially to intend , when he afterward appeals to the Experience of others . I have also observed as well from what he hath said upon several Occasions , as from divers Passages in his Writings , that he had from his younger time , in all his Life , not only a great respect to this secret Guidance of the Spirit of God , but also so great a Sense of the Malice , Subtlety , and Energy of the Evil Spirits , as made him very vigilant against them . And I doubt not but his constant and reverend Attendance to that Holy Conduct , and his Vigilance against the Wiles and Devices of those invisible Enemies , were a principal Means whereby he became so Great and Good a Man as he was . THE CONTENTS . THE Reason and Order of this Tract Page 1 The Magnetical Manuduction unto the Sovereign Being in Ordine Causarum Efficientium Page 7 The Evidence of the Existence of the Glorious GOD , from the Supposition of a Self-moving Principle in Nature Page 13 The Evidence of the Existence of a Deity from the Excellent Ordination of these Powers to their several Ends and Uses Page 30 The Evidences of the Wisdom , Power , and Goodness of GOD resulting from the Consideration of the Parts of the Universe , and particularly of the Magnetical Parts . The First Instance Page 37 The Wonderful Wisdom and Power of God appearing in the admirable and various Motions of the Magnet Page 52 Touching the Reason and Method of the ensuing Discourse Page 64 Concerning Divine Magnetism Page 68 Concerning the several Instances and Means of the Conversion of the Soul to God Page 74 Concerning the Natural Means of the Soul's Conversion to Almighty God Page 77 Concerning the Reasonable or Intellectual Means of Converting the Soul to God Page 83 Touching the Rational Instances and Motives of the Conversion of the Soul to God , upon the Account of the Works of Nature and Providence Page 88 Touching the Second Means of Conversion of the Soul to God , namely Divine Revelation Page 101 Touching the Reasonableness of the Christian Religion , and the sutableness thereof to the Reduction of the Soul to its due State , Position and Happiness Page 120 Concerning the Supernatural Means of retaining the Soul in its due Respect and Position to Almighty God , and of the Reduction thereof unto it Page 131 The Conclusion Page 141 Upon Psal . 86.8 . Neither are there any Works like thy Works 151 Magnetismus Magnus : OR , Metaphysical and Divine CONTEMPLATIONS Upon the Consideration of the MAGNET . CHAP. I. The Reason and Order of this Tract . WHEN I look into the Writings of the Ancient and some Modern Philosophers , that have written touching the Works of Nature , I find in them very many and excellent Enquiries into Causes and Effects , and excellent Natural Discoveries touching them : And I need go no further for the Evidence thereof , than the Books of Aristotle , de Naturali Auditu , de Meteoris , de Anima , de Generatione & Corruptione , de Generatione Animalium , de Partibus Animalium , and the rest of his Physical Discourses . But in most of their Discourses , that which is short in them , is indeed the best , and truest , and noblest part of true Philosophy , namely , the carrying up of the admirable Works of Nature , and their Regiment , to the Supreme Cause of all Things ; and the Glorifying of that God that hath instituted , and still continues that Law and Order , which we call the Law of Nature , but is in truth no other than the wise Institution of the Supreme Legislator , fitted to every Being in their Creation , in the greatest Beauty and Convenience , and to several excellent Ends. The Universe , and all the Parts thereof , as they had their Origination from God , so they are all of them full of admirable Order and Usefulness , and do all proclaim , as well as they can , the Power , Wisdom and Goodness of their Author . It is a goodly and glorious Temple , which in every particular , and in the whole Compagination of it , shews forth the Excellence of the Architect . But because all these Works , though made with admirable Order and Wisdom , yet every Integral thereof hath not Understanding to consider their Own or the World's Beauty and Order , nor actively to carry up the Praise and Glory of their Being and Beauty to their Author , the Glorious God hath placed in this goodly Temple certain Intelligent Beings , Angels and Men , for these great Uses . First , To behold the goodly Frame of the World , and intellectively to consider it . Secondly , To carry up these Works of God to their proper Cause and Author . Thirdly , To Admire and Magnifie the Power , the Wisdom and Goodness of God in all his Works . Man therefore is indued not only with a Sentient Nature to behold the Works of Nature , but also with an Intelligent , Inquisitive , Reasonable Soul , to observe and consider them , and the admirable Wisdom and Order that appears in them , and to carry them up to their Wise and Bountiful Author , and is placed in the Temple of this Lower World , as the Priest of that part of the Creation , for himself , and in the behalf of the rest of the Creatures , to Magnifie and Glorifie the Great Creator , and to carry up to him their common Tribute of Praise and Glory . And indeed , this is the best Part , and truest Use of all Philosophy . And although a due Attention unto the Works of Nature will readily prompt any considerate Man to this part of Philosophy , yet herein the Excellency of the Holy Scriptures , and the true Philosophy , that we may learn therein , exceeds all other Philosophical Discourses of the Ancient Philosophers : It carries up all the Works , which we usually call Works of Nature , and their admirable Order , Laws and Regiment , to the Great Creator and Governor of them , and teacheth Mankind their Duty thereupon , and to present the Glory and Praise of the whole Creation , and all the Creatures therein , to the Sovereign Lord of all Things . Psal . 104.24 . O Lord , how wonderful are thy works ! in wisdom hast thou made them all : the earth is full of thy riches . Psal . 107. O that men would praise the Lord for his goodness , and for his wonderful works to the children of men . Psal . 111.2 . The works of the Lord are great , sought out of all them that have pleasure therein . Psal . 92.5 . O Lord , how great are all thy works ! and thy thoughts are very deep . It is a True and Wise Saying of that Excellent Person , Sir Francis Bacon , That though a little Philosophy may make a Man an Atheist , yet a deep Search into it , will bring a Man to the Acknowledgment and Veneration of God. He therefore that rests in the bare Search and Prospect of the Phaenomena of Nature , without running of them up to the Author and Law-giver of Nature , is not gone half way in true Philosophy , nor hath attained that End , that ought principally to be minded in his Natural Enquiries . Some of those that have gone before me in Magnetical Philosophy , as Grandamicus , Kircherus , and Mr. Ward , have left me an Example of improving this little Portion of Natural Philosophy into Divine Speculations : I shall therefore take the liberty to close my Magnetical Observation with something of the like nature , though I shall not go altogether in the same Path that they have gone ; as will appear in the several succeeding Chapters , and their Contents . There is not the least Rivulet , but if I follow it downward in its course , it will bring me either mediately or immediately to the Ocean , as the Term of its Motion : And yet if I follow it upward , first to its apparent Fountain , and then thorough those Anfractus Terrestres , that feed that Fountain , it will bring me , by necessary consequence , to the Ocean , as its Original . Eccles . 1.7 . All the rivers run into the sea , yet the sea is not full ; into the place from whence the rivers came , thither they return again . As all Secondary Beings are directed to the Honour and Glory of Almighty God , and of his Goodness , Wisdom and Power , as the chief End of their Being ; so they all recognize him , as the Original of their Being . And therefore he that duly considers the least Work in Nature , as he shall find in it the Footsteps and Indications of an admirable Wisdom and Goodness ; so , if he follow it upward , and trace it through the various Meanders of Causes , he shall be constrain'd to fix and terminate the Original of that Being , and of that Goodness and Wisdom that is discovered in it , into the Efficiency of the Infinite , Glorious and Eternal God. Every spire of Grass , every the most inconsiderable Molecula Seminalis in Nature , will teach us this Lesson . And I shall therefore apply my self to this petty Particle of Nature , the MAGNET , and see whether , by the unwinding of this little Bottom , I can arrrive at the same Discoveries . And first I shall begin with the Manuduction that this small Clue lends me , to bring me to the Acknowledgment of a Deity , a Deity of most admirable Wisdom , Power and Goodness , as its Cause . CHAP. II. The Magnetical Manuduction unto the Sovereign Being in Ordine Causarum Efficientium . WHEN I take into my Hand a small Versorium , that turns its Cuspis always to the North , where-ever I put it , and I have another of the like Metal and Make , that stands at whatsoever Position I put it , I presently think with my self , that there is some Cause which makes the Difference in the Motions of these Versoria , that in Matter and Figure are entirely the same . And upon a further Enquiry , I find the former was touched with the South Pole of a Magnet , which gave it this North Verticity . I then enquire how the Magnet came by this Virtue , not only to convert it self to a Polar Position , but to infuse the same Quality , though with a different Termination , into the Versorium , by its Touch. And upon further search , I find that this Magnet was taken out of the Earth ; and by several other Instances , I find , that the Earth hath not only a Polar Direction of its own to the North and South , but is effective of the same in the Magnet , and in some other Bodies , that are receptive of such a Virtue and Disposition : And therefore I do without any great difficulty conclude , That the Earth is surely a Magnetical Body , endued with a Magnetical Virtue , which gives it self a Polar Direction , and gives the like to my Magnet . Hitherto now I have made a fair progressive Discovery of Efficients : The Versorium receives its Magnetism from the Magnet , and the Magnet from the Earth . But now , from whence hath this vast Body of the Earth acquired this Magnetical Vigour ? To say it hath it barely from the Modification of its Matter , as its Figure , Texture of Parts , Site , Position , is utterly unsatisfactory to any Man unprejudic'd by Fancy . For , 1 st . Virtue and Power is a thing quite of another nature from Matter : Matter is a dull , unactive Thing ; if it have Motion , it must be put into Motion by somewhat else , or it will everlastingly rest . 2 dly . Again , since the Motions of the Particles of Matter , when put into Motion , must needs be tumultuous and various , it is impossible that they should produce such a regular , stable and fixed determinate Direction in the Earth it self , much less produce such regular , yet various , Motions and Inclinations in the Magnet . It remains therefore , that either the Earth hath this Virtue primitively and simply from it self , or it must be impressed upon it by some other Powerful Effective Agent . It is impossible that the Earth should be primarily Effective of its own Magnetism , for these Reasons . 1 st . It is apparent , That as the Earth it self is determinated in its Moles , and Figure , and Position ; so its Magnetism is determined to these , and these Directions , Dispositions and Inclinations . It must needs be , that whatsoever is determined in its Existence or Operations , must be determined by somewhat else than by it self . 2 dly . Which is an Inforcement of the former Reason , That which can from it self communicate to it self an intrinsick Virtue of this kind , what hinders , but that it may communicate to it self an Intrinsick Power of any other kind , and so in effect to be Infinite in Power ? For why should it rest in this or that particular Modification , or Extent of the Power it gives it self ? And it will be all one as to this , whether we should suppose the Earth , were it possible , to be Eternal , or made up in some determinate portion of Time : For whatsoever hath Limits of its Being or Power , must have a Cause of his Being , that must give it its Determination and Limitation . If any thing that is finite and limited in Extent , Figure , Virtue , Vigour , though it were possible to be Eternal , must yet be an Eternal Effect , and have an Eternal Cause , that must give it its bound and circumscription . And therefore Aristotle , though he erroneously held the Eternity of the World , in the same consistence as now it is , yet always concluded it to be but an Effect of an Efficient , though a necessary Effect of an Efficient necessarily productive of it . It remains therefore , that if the Earth had this Intrinsick Virtue , Vigour or Magnetism , it must have it from some other Efficient : Its Motions are indeed the Effect of its Vertue , but its Virtue is the Effect of something else . And if it had it from an Efficient , 1 st . It had it from an Intelligent Efficient ; for it is a Power or Virtue ordinata ad Finem , as we shall see hereafter ; and consequently , whatever Being it was that gave the Earth its Intrinsick Magnetism , it must be such an Efficient or Agent as acts ex Intelligentia & Intentione . Though Irrational Agents are directed to an End , yet the Prime Agent is that which directs to that End. 2 dly . It must be an Agent of a strange and admirable Power and Strength , that could dart such an Activity or Virtue into the vast Body of the Earth , of above Twenty two thousand Miles circumference . And if it be said , Tho' we know not what that Agent might be , that might impress this Vigor Magneticus upon the Earth , yet it may be some Natural Agent , without having recourse to a Deity , though we know not what this Cause is : possibly it may be an Effect of the Sun ; possibly it may be some Polar Influence from the Heavens ; possibly a kind of Irradiation from the common Axis of the Universe ; possibly some Magnetical Points in the Heaven , that may influence the Earth with this Magnetism . I answer ; Though such things as these may be supposed , yet they are not proved ; and therefore we cannot easily assent to any of these Suppositions , without Proof : but still it must remain as an unshaken Truth , That the Earth is Primum Magneticum ; that its Magnetism is implanted in it , as part of its Nature , or Formal Being . But suppose there were any of these Causes assign'd , or any other Cause of its Magnetism , though unknown to us , yet still the same Enquiry will hold , What , or who gave that Magnetical Virtue to that Cause ? And we must be forced to walk from one Natural Cause to another , till at last we must come to a Supreme Infinite Efficient , that hath no Limits or Bound of his Power , Wisdom , or Being , even the Great , and Infinite , and Glorious God. I confess , this way of Argumentation is applicable to any other Effect or Motion in Nature , and concludes the necessary Existence of a Being absolutely Perfect , as it doth in this Instance of the Magnet , and is no more peculiar to this Effect in Nature , than to any other : But yet it may be usefully , and with great Evidence of Reason and Plainness , deduc'd from the Consideration of the Magnetism of the Earth , though it exclude not the like Improvement of any other appearance in Nature to the same Conclusion . CHAP. III. The Evidence of the Existence of the Glorious GOD , from the Supposition of a Self-moving Principle in Nature . THAT there are such Beings in Nature , that exert their Motions and Effects from an Internal Principle , we have sufficient Evidence , which way soever we look in the World , and I shall further instance from the Subject in hand . Now , a Being , that hath the Principle of his Actions and Motion in himself , I suppose to be of Two Kinds . I. That Being , which is absolutely Independent , the Original of all other Beings and Powers , Infinite in Essence and Power , the Great and Glorious GOD , in the virtue of whose Presence , Influence and Activity all other Active Powers have their Being and Operations , whose Existence is not demonstrable à Priori , or from his Causes , ( for he is the Soveraign Primitive Cause of All Things , ) but is demonstrable by his Effects , Works and Operations . And this is that which I am endeavouring to evince , even by this little portion of Nature , which I have in hand . II. Again , There are other Beings , that although they have the principal Motions and Operations within themselves , yet , 1 st . Have it not from themselves , but either mediately or immediately from that Great Sovereign Fountain of Being and Power above-mention'd . 2 dly . Nor have it independently : For as in their Original they have it from God , so they still have it dependently upon Him. If the Soveraign Influence should not uncessantly be communicated to their Beings and Operations , both would cease . And consequently , although when they are once setled , they have the Root of their Motions and Operations within themselves , so that no other Created Cause doth Physically contribute to them ; yet the Sovereign Cause , and his Influence , hath still a most Intimate Co-efficiency with them in all their Motions and Operations ; and such an Efficiency , that is far greater and more intimate to them , than those Self-moving Principles themselves . For though these Principles , as in relation to the Effects these Self-moving Principles produce , habent se per modum primariorum efficientium ; yet , in relation to Almighty God , habent se per modum Instrumenti vel Causae subordinatae . Now , these Self-moving Intrinsick Principles are not unfitly called Essential Virtues , or Essential Forms ; and in respect of their Production , are of Two kinds . First , Such as were lodged primarily in some Nature or Body , without any Traduction from any other Created Being : such were the Virtutes Essentiales , or Forms , of the First Animals ; such is also the Magnetical Form , or Essential Virtue of the Earth , which could no otherwise be derived to it , but from the Efficiency , Ordination and Institution of the Sovereign Creator and Architect of the World. And this hath been the Business of the former Chapter . Secondly , Such Forms , or Essential Virtues , as have their immediate Origination by some other Productive Cause ; either by way of Ordinary Generation , as is done in the Production of Animals and Vegetables ex Semine ; or by way of Irradiation , as Fire produceth Fire , or as the Magnet is produced in the Bowels of the Earth . Now , although these Productions of Essential Virtues , Forms , or Self-moving Principles , recognize another Natural Immediate Efficient in their first Production ; yet being once produced and perfected , they act , and move , and operate immediately from themselves , and independently upon the Immediate Cause of their Production . The Egg of a Hen would be hatch'd into a Chicken , and the Form or Essential Virtue of this Chicken would exert its own Operations proper to its Species , though the Hen were dead . And I make as little doubt , that a Magnet once fully perfected in the Earth , would have its Magnetical Attraction , though we could suppose the Earth it self annihilated , or its Magnetism extinct . For though there could be no Union of a Vis , or Forma Magnetica , to a Magnet , but by the Irradiation of the Earth ; yet when it is once perfected into a compleat Magnetical Nature , and the Magnetical Virtue once radicated in it , it would then act many of its Motions independently , as in relation to the Earth , from which it had its first Production , though possibly some of its Motions , which are relative to the Earth , would be lost . Now the due consideration of these Essentiales Virtutes , or Forms that have in themselves a Principle of their Operations , are in their kind as effectual a demonstration of the Existence of Almighty God , as the series , and connexion , and dependence , and subordination of Efficients , or Efficient Causes . And therefore in this place I shall not make use of that way of Argumentation , namely , the necessary reduction of all Powers or Essential Virtues , either mediately or immediately to their First Efficient , which was the method of the former Chapter ; but shall consider them barely as active self-moving Vertues , or Forms , or Powers , and shall thereupon examine what Evidence that naked Consideration affords us of an Existence of a Sovereign and most perfect Being . 1. In the pursuit of the Effects and Appearances of Nature , when we come to a self-moving Principle , we are come to the uttermost term and limits of our bare Physical enquiry into the Cause of any such Motions and Effects . When I see the Index of a Clock point to the Hour of the Day , I can trace that motion to the next Wheel that moves it , and so to the next , and then to the Rundle , that is moved by the Spring , and then to the weight of Lead , that from an inward self-moving principle moves downward , and there I am at a stand , I can carry my Series of Physical Causes no farther ; for if I enquire why this Weight moves downward , I get no higher but only to the Ordination of the Sovereign of the World that had impressed that intrinsick self-moving Power into this as all other heavy Bodies . And therefore Aristotle , after he had established that Principle that quicquid movet movetur ab alio , when he comes to the Motion of heavy Bodies , wherein he could find no other impulsive Physical Cause of their Motion without them , but in their very own intrinsick Nature , hath only this solution for it , quod movetur à generante . But this Solution of his solves not the business , without recourse to the Sovereign Cause of all things ; for although the Generans was that which convey'd the Principle it self into the heavy Body to move it self , yet when that Principle is once settled , namely , a heavy Body once constituted , it moves now independantly upon its generative immediate Natural Cause , which it may be is corrupted and dissolved , yet that active and self-moving Principle exerts its Motion from its own intrinsick Nature . If it be said that the Spring of the Watch doth the like , and yet it is performed but mechanically ; for the Spring of Steel made strait at first , and then rolled up into a spiral consistence endeavouring its own restitution , gives as effectual and regular Motion to the Wheels , and so to the Index , as the weight of Lead doth . I Answer , It is true , it doth so ; but yet it doth not avoid nor answer the Instance 1. Even that disposition of the Spring requires an Intelligent Agent to bring it about and order it , and certainly no less is requir'd even to the impression of this Motive Power to a heavy Body . 2. Again , in that disposition of the Spring , we can and must necessarily arrive to a Natural Cause of that Motive Principle of the Spring , namely the conversion of that Body into a Consistence contrary to its Nature , whereby it endeavours its restitution to its natural state , and so Evolves it self , and by that Evolution moves the String , and that the Fusee , and that the Wheel : But the Motion of heavy Bodies to the Center hath not any assignable mechanical Cause of its Motion , but it s own intrinsick Propension . 3. And this Propension is not to be annexed unto it by any humane power , no , nor by any other assignable Cause , but from the impression and signature of the Supreme Lawgiver , whose Law and Constitution , which we call Nature , or the Law of Nature , has implanted in heavy Bodies that habitude between them and the Center of the Earth to move thither . But this descensus Gravium , is but one single Motion : if we look upon the Magnetical Body of the Earth , which is the Primum Magneticum , or that which is the natural issue of the Earth , namely , the Magnet , we shall see a greater variety of Motions ; as that of direction , attraction , and other Magnetical Motions , and all these proceeding from a self-moving principle in these Magnetical Bodies ; and higher than that we cannot go in the Assignation of Natural Causes . Let any Man living of the greatest Perspicacity , use all the diligence imaginable , he shall never be able to assign any mechanical or other Natural Cause of these Motions , but must fix only in an internal self-moving Principle lodged in the Magnet or Earth it self , and all the reason he shall give , is only this , Ita fert vis naturalis ipsius Magnetis . And although it is true , the common Hypothesis allows an actual Motion to the Earth , yet the composing of it self in its Polar Position arising immediately from its Magnetical Nature , and the production of Magnetical Virtues in Magnets and other things , is not unfitly call'd a self-moving or at least a self-disposing or ordering Principle . But yet this is much more evident in the Perception , Appetite and Motions of the Sentient Nature , and yet still much more in the Intellectual or Rational Nature . Whither , or to what else , than to an internal self-moving Principle can we attribute the sentient Perception of Animals , their Instincts , their Memory , their Appetites ? And when we come to that admirable Creature Man , to what other immediate Cause can we attribute those more admirable Instances of Intellection , Ratiocination , Freedom of Will , than to an internal self-moving Principle , that excites and exerts these admirable Operations ? And if any one shall say , that these Faculties and their Operations are moved extrinsically by their Objects . It is true , they are so ; but these are not Physical Movers , but only Moral or Objective Movers ; the Physical Motions are still performed by that internal Vis or Virtus movens . When a Child sees an Apple , it is the Apple that he sees , and either by the beautifulness thereof , or the former experience that he hath had of the like Object , he remembers it is good and pleasant to the Taste , he thereupon desires it , and then reacheth and moveth after it , and tastes it : It is indeed the Apple that excites all these Motions of Sight , Perception , Memory , Appetite , Local Motion ; but still the Apple only moves objectively and morally , not physically ; but still the Perception , Memory , Appetite , Local Motion is performed by the inward Principle , that moves it physically and actively in and from it self . But yet further , there are certain Motions that are exerted by Inanimate things , and much more by things Animate , that have not so much as an Objective Motion from without , but are wholly and entirely exerted from this inward Principle , without any previous Excitation , or any external Document , Custom or Instruction ; such as are the Motions of heavy Bodies to the Center of the Earth , the Magnetical directions and motions of the Magnet , and especially the great Magnet of the Earth , the specifical Vertues of Vegetables , the admirable Instincts of Animals , which they obtain , and according to them , move and dispose themselves without any previous Instruction or objective Excitation , but barely and primitively from that implanted Inclination , Form , intrinsick Principle , the very Signature and Character implanted in their very Natures ; and we can carry their Operations no higher in a Series of Physical Causes than that Internal self-moving Principle . And if we attempt to carry them further , we must at last rest and fix in that Sovereign most Perfect Being , the Glorious God , that imprinted this active Signature upon their Natures , as I shall further in the next place evidence . Therefore , 2. Upon the Consideration that there are these active self-moving Principles in many , if not all Beings , that we are acquainted with in the World , let us but now consider where we can fasten the Origination of them , and what , or who it was that imprinted these admirable active Characters at first upon things in Nature . It is impossible they should have them from themselves , and their own activity : For , 1 st . That were to suppose them to be before they were . Again , 2 dly . Since it is apparent they are determined in their Being and Operations , it is necessary they should have a Cause of such their Determination , as I have shewed in the former Chapter . 3 dly . Again , since it is apparent there is an admirable variety of these self-moving Principles specifically differing one from another , and yet all observing and containing themselves within their several specifical Bounds and Limits of their Kinds and Natures , it must needs follow that they have their several Species , and are contained within them by a superiour Disponent , and not from themselves ; otherwise what should hinder but that that which disposed its specifical Power in the rank of a Vegetable , should not as well dispose of it self into the rank of an Animal , or Humane Principle ? For it were as well effective of the one as of the other , if it disposed it self , and probably would take up the most perfect Form , or Vis Essentialis . It remains therefore that those Forms or Essentiales Vires aut Virtutes , were primitively and in their original are à Disponente , from some Superiour Power , that at first imprinted this Character upon them with great Wisdom and Goodness . Therefore it remains that this Vis or Virtus thus specify'd and determined , hath its Origination and Determination from some other Being . And if we shall suppose that this Vis or Virtus Essentialis & Specifica hath its Origination from Matter it self , and its various Modifications , we are still besides the Mark ; 1 st . Because that Vis or Virtus Essentialis is a distinct Entity from Matter , and though it resides in it , it is a differing Entity from it . 2 dly , It is a Nature or Entity above the power of Matter , and therefore the Eductio Formarum è potentia Materia is an unconceptible Hypothesis . If it were in the Body of Matter before , how came it thither ? If it were not there before , it is impossible that it should be educible out of it by the force of any bare natural Agent : Indeed the Agent may modifie and dispose the Matter , so as to be a convenient Instrument for the Vis or Virtus that before resided in it , to act and exert its Activity ; but it can never give it a Being , but either it must find it there , or bring it thither ; for dull unactive Matter , that seems to be purely Passive , can never yield it . 3 dly , But suppose that the various Modification of Matter were sufficient , so as from thence that active Principle , which we call the Form or Essential Virtue , might emerge , yet still it leaves us in the dark without the Supposition of such an Agent of that admirable Wisdom , Knowledge and Power , that could and did at first so dextrously modifie that Matter , that it could produce those Exquisite Exertions of Motions , Propensions and Appearances , so uniformly , regularly , and unerringly , as we see in Vegetables , Animals , and this little Particle of Nature , the Magnet . Let us search within the whole compass of Nature . What Man , or Counsel of Men can , or ever could effect it ? The Dove of Architas , and the Clock of Strasburgh are poor inconsiderable Automata in comparison of a Fly or a Flea . But the truth is , it is neither the Modification of Matter , nor any other Natural Agent , that upon the score of its own Strength , or the single Activity of any Natural Agent , can alone produce this self-moving Principle , which I call the Vis Essentialis , others call Form. It is an Entity of another Nature from Matter : And although the Origination of Matter it self , and the moulding of it into those admirable Orders , Positions , and goodly Structures , which we daily behold in the great Integrals of the Universe , are evident Indications of the Power and Wisdom of the Great Architect of the World ; yet these are not to be compared to most of those self-moving Powers , that the God of Nature hath disseminated , and sent abroad into these and most other of the Particles of Nature . And this Vis or Virtus , these Principia Motiva , I look upon as the most Glorious and Wonderful part of the Creation : Neither is it possible by any means to deduce their first Original but from the Divine Power and Efficiency . Let all the Men in the World put their Heads , and their Wits , and their Skill , and their Hands together , they can never originally imprint upon any Matter the Magnetical Motions of a poor inconsiderable Loadstone , much less those self-moving Principles of a higher Nature , as those of Life , Sense , or Reason , which we daily behold in the Vegetables , Sentient and Rational Province . What a stir have the Chymists made to make Gold , though it have none of those self-moving Principles in it that we see in a Magnet , and yet how pitifully therein they delude themselves and others . But who ever could de novo frame a Magnet with all its Magnetical Motions , unless it were by putting together some Particles of the same Stone , that had a prior Magnetical Virtue infus'd in them by Nature , or by the Earth , the primum magneticum ? And if any Man shall tell me , that we need not go so high as Almighty God in the Production of Natural Automata ; for Vegetables and Animals daily propagate their Kinds , which , when propagated , have within them their self-moving Principles , which yet they had à generantibus ; and the Magnet it self hath its Production by the Earth : I have prevented this Objection in the beginning of this Chapter , wherein I have taken notice , that some Natural Automata have their Origination independent upon any other Natural Cause , as the Magnetism of the Earth , and the Primogenial Productions of Animals and Vegetables . Others have their Origination by Propagation , &c. as Magnets , and things produced ex Semine : But in all those the illation of a Sovereign Cause of them is equally necessary in respect of the Nature of the self-moving Principles themselves , which in their primitive Constitution require no less than the Sovereign Cause of all things : And in their mediate Production still the Producents are but his Instruments , and are productive of them in the vigour of that Law and Institution that the God of Nature hath given and established for them . All the Communications of these Vires or Virtutes Essentiales , either ex semine , or by propagation , as in Vegetables and Animals , or by contact or irradiation , as of Fire or Magnets , are but a continuation of the first primitive Virtutes Essentiales , that were at first lodged in the primitives or first Individuals of their Species by the immediate Power of Almighty God ; yea , the very Vis Productiva of them was but a part of that primitive Essential Virtue that was lodged by the Finger of God in their primitive Natures and first Individuals . And therefore in all the successive Specifical and Essential Vertues , and self-moving Principles that now are , or ever have been in the World by Seminal Propagation , Contact , or Irradiation , we must have the same recourse to the Supreme Cause no less than in the first Individuals or Subjects in which they were at first lodged . CHAP. IV. The Evidence of the Existence of a Deity from the Excellent Ordination of these Powers to their several Ends and Uses . HE that attentively considers all the Works of Nature , will find Four Kinds of Adaptations in them . I. An Adaptation of their Organs to their several and respective Essential Powers , or Faculties , or Inclinations and Motions . II. An Adaptation both of their Organs and Faculties to their own Good , and usefulness of their Being . III. In many of them an Adaptation not only to the Convenience of their Individuals , but to the Preservation of their Kinds or Species . IV. An Adaptation and Accommodation of their Organs , Powers , and Motions to other parts of the Universe , and the common Good of other parts of Nature ; and the Order , Beauty , and Use of all the rest . This a Man might easily see in the whole Compages and several Parts of the Universe , that occurs to our Sense or Observation ; in the Heavenly Bodies , in the Elementary World , in the several Provinces of the Mineral , the Vegetable , the Animal , and the Rational Nature : The Induction of Particulars in each of these would make an Immense Volume : I will therefore confine my self to the Subject in hand , namely , Magnetical Bodies . The Earth hath a double Magnetism , 1. One that is only such Analogically , as it is the Center of heavy Bodies . 2. The other is really such , whereby it composeth it self to a Polar Direction . The former or Analogical Magnetism ; it is marvelous to see that their should be such an habitude and adaptation between heavy Bodies and the Earthly Globe . 1 st . That all heavy Bodies of what Kind or Nature soever within this Verge of the Elementary World , should move to the Earth . 2 dly , That this Motion should not be at random or obliquely , but regularly , uniformly , and perpendicularly to the Center of the Earth , and this from all Parts of this Inferiour World circumjacent to the Earth . 3 dly , That this Motion of heavy Bodies to the Center of the Earth , should not be indifferently and equally from all Parts of the same heavy Body , but precisely the Center of Gravity of every heavy Body should be the Point , and make up that Line of its Motion ; so that if the Line of its Motion could be exactly observed , it would be a streight Line terminated at the one extream with the Center of the Earth , and at the other extream with the Center of Gravity of the descending Body . And consequently , 4 thly . That the heavy Body hath not only a Motion to the Center , but its Motion is directed in the shortest way towards its Journey 's end , viz. by a streight Perpendicular Line , which it always observes in its Natural Course without any Variation , unless accidentally impeded . And this Course they constantly hold . And this mutual habitude between the Center of the Earth and the Center of heavy Bodies is fixed and settled in them with an unerring Appetite and Tendency , without any previous Knowledge of the one or the other : The Center of the heavy Bodies knows not the Center of the Earth , yet thither it moves with a connatural Inclination , and never errs in its Journey . And certainly he that will but take the pains to think , shall find that this unobserved habitude admirably conduceth ; 1 st . To the good of the heavy Bodies themselves ; 2 dly . To the maintaining of the due Consistency of the Parts of this Lower World ; 3 dly . To the Conservation of its Figure , which is most suitable to its firmness and stability , and the use of the Creatures in it ; 4 thly . To the inriching and fortifying of it by Rain and other Meteors ; 5 thly . To an infinite number of Mechanical Services for the necessary Use of Mankind , as building Houses , Navigation of Ships , mutual Commerce . And all this , and much more , results from this habitude and correspondence between the Center of the Earth and the Center of heavy Bodies in their Motions , whether we entertain the Common or the Copernican Hypothesis . 2. The real Magnetism of the Earth : By this it is always kept in the same Polar Position , which it can never vary from by any Created Force whatsoever . And by the advantage thereof , it becomes a fit and settled Habitation for Mankind ; it receives a constant and regular Influx from the Heavenly Bodies ; the Measures and Discriminations of Time are thereby settled , the Seasons of the Year fixed and orderly disposed , a sufficient part of habitable Ground set out and accommodated for Men and Animals ; all which would be put into a confusion and disorder , if the Earth should Fluctuate from its Polar Position . Come we again to consider this lesser Earth , the terreaea , or filius terrae . It is admirable to observe how all his Inclinations and Motions are fitted for its own preservation , and for the common good of Mankind : As for Instance , 1 st . That it should so strongly incline to the Earth , from which it had its Magnetism , never resting till its Axis is conformable to the Axis of the Earth , and joyning to it . 2 dly . That it should affect such a Position to the Earth , and other Magnets , which though seemingly contradictory , yet most naturally maintains and preserves its Magnetical Virtue , viz. by obverting its dissimilar Pole to the dissimilar Pole of another Magnet or Magnetical Body . 3 dly . That it should with all imaginable Industry flye and avoid that Position with another Magnet , that would hurt and injure its Magnetical Virtue , namely , the Similar Face flyes the Similar . 4 thly . That it should with an Appetite little less than Sensient reach after these Magnetical Effluxes from the Earth or other Bodies , that may feed and preserve its Magnetical Virtue , as in its attraction upon Iron , and Motions of Declination . 5 thly . That , whereas the habitude of other heavy Bodies is by a direct Line from the Center of its Gravity to the Center of the Earth , this hath a habitude to the Axis and Poles of the Earth , from whence it hath the most convenient access and supply of Magnetical Virtue . 6 thly . That it should have an Orbe of its Virtue both Directive and Attractive , thereby the more effectually to supply its Magnetism and Magnetical Virtue at a distance , and without any immediate Contact . And all this , and many more Accommodations to its self and its own Preservation it hath by a connatural implanted Inclination and Vertue . And , which adds to the Wonder ; 1 st . That though these admirable Instincts and Inclinations have as great an Analogy almost as is possible to an animate Nature , yet we cannot find any other Footsteeps of Sensation or sensible Perception in it more than what the bare Inclinations themselves exhibit . 2 dly . And , which is yet more Wonderful , that whereas Animals and Vegetables have Organs accommodated to their Powers , this exerts all these Motions meerly by the strength and vigour of its Innate Virtue , without any Organs , that we can perceive , fitted to these Motions : It sucks and attracts without any Mouth ; moves without Feet or Hand ; knows its Friend and Enemy without Eyes to see , or Nostrils to smell it . The Habitudes and Respects , that weighty Bodies bear to the common Center of the Earth , and that Magnetical Bodies bear to the Axis of the Earth , cannot possibly arise from any Natural or Physical Virtue , that is either in the Center of the Earth simply as such , to attract heavy Bodies , or in the Axis of the Earth simply as such , to conform the Motions of Magnetical Bodies to it . For the Center of the Earth is but a Mathematical Point , and the Axis of the Earth but a Mathematical Line , and therefore simply as such , are wholly void of any Activity , Power or Agency . But it is that most Intelligent , Infinitely Wise , Powerful and Beneficent Being , that hath institued and settled those admirable Powers , Habitudes and Respects in those Integrals of the Universe , whereby that admirable Order is kept between the several parts thereof , for the Beauty of the World , the Mutual Good of all its parts , the due Compagination of them each to other , and for the Glory of the Great Architect and Lord of the Universe . CHAP. V. The Evidences of the Wisdom , Power , and Goodness of GOD resulting from the Consideration of the Parts of the Universe , and particularly of the Magnetical Parts . The First Instance . AS the due Contemplation of the Works of Nature , and particularly of this in Hand , carries us necessarily to the acknowledgment of a Supreme Cause , and the Existence of that most Perfect Being , which we call GOD : so the like observation will give us some Strictures of the Nature of that most Sovereign Being , namely , his Wisdom , Goodness and Power . It is a vast and goodly Portion of the Universe that is every day objected to our Sight and View , and yet in all probability even that which we daily see and view , is but a small Portion of the vast Continent of the Universe . The Ancient and Modern Astronomers have calculated the number of those Stars and Asterisms that are ordinarily seen , yet if a Man doth but consider with himself what an Immense number of Stars do at some times appear in clear Nights , over what do ordinarily appear ; if a Man doth consider what Multitudes of Stars are discovered by Telescopes , as in the Milky-way , the Pleiades , and other Asterisms , which without such helps , are not discoverable to our Sight ; if a Man considers that possibly those Stars , which seem of the least Magnitude , may yet have that appearance , in respect of their vast distance from us ; and possibly there may be such which are not Conspicuous to our Sight in respect of their distance , which may yet be greater and more in number than those that by reason of their greater Vicinity to us are ordinarily seen : I say he that considers these things , may have reason to think that Maxima pars eorum quae videmus , est minima pars eorum quae non videmus . But again , let us consider those Parts of the Universe which we see , the Sun , the Moon , the Planets , the visible Stars , &c. yet God knows we see but a little part of that we see . We know not their Natures , their Furnitures , their Motions , their Ends , their Uses ; how many complicated Ends and Uses there may be and are of their Motions , Influxes and Dispositions . There is not a Star in Heaven but may have thousands of Uses and Ends , which we can never by all our observation discover . If a Man should be supposed to be rapt up into a Star as soon as he were born , and should from thence behold the Earth on which we live , he would indeed have the view of this Massy Globe of the Earth , as we from hence do behold the great Planetary Bodies of Saturn or Mars , but he could never know the huge variety of Rational , Animal , Vegetable , Mineral , Elementary Bodies that are in it , nor that Excellent and Useful Disposition of the Parts thereof , of the Meteors of all kinds , that are subservient to it , and infinite more , that we that inhabit it , do daily observe : And it is not impossible , no nor unlikely , that in those great distant Planetary and Heavenly Bodies there may be Concrements of infinite more Excellencies than this Lower World affords our daily view and observation . But yet in that narrow Prospect that we have , of these vast distant Coelestial and Planetary Bodies , we cannot choose but observe , 1 st . Admirable Beauty ; 2 dly . Singular Order in their Motions , which they constantly observe ; 3 dly . Admirable Accommodation of one part thereof to another , and of all of them to the Beauty , Order and Convenience of the Universe and all its Parts . I confess I never was of that narrow Thought that the Sun , Moon , and Stars , and Planets , were made singly for the Use of this Lower World wherein we live , muchless for the single and sole use of Man : The infinitely Wise God hath the Prerogative in all his Works to have various Complicated Ends in all his Works , which we can never attain to the full Comprehension of : yet thus much I must ever acknowledge to the Glory of the Wisdom and Goodness of that Sovereign Being , that all things are so ordered to the good of every thing in the Universe , that it could not possibly be better ; and all things are so appositly framed for the use of each other , as could not possibly be better if no other end but that end had been singly aimed at by him that made them . What a Condition were Mankind in , if he were destituted of all the Influences of the Heavens , the Light , Heat and Motion of the Sun ; the Accommodations of Fire , Air , Water , Earth , Vegetables , Animals , Minerals , Meteors , and infinite more ? If we come down to the Consideration of this Lower World , which is more within our view and prospect , it is admirable to consider the singular Subserviency of all the Inferiour sort of Creatures to the more Noble and Superiour ; how the Elementary Bodies , and Meteors , and Minerals ; are subservient to the Vegetable Province ; and how the same Bodies and also Vegetables are subservient to the Use of the Animal Province ; and how both Minerals , Elementary Bodies , Meteors , Vegetables , and Animals , are subservient to the Humane Nature . If a Man consider how some are for his Food , some for his Clothing , some for his Habitation , some for his Defence , some for his Delight , some for his Medicine and Physick ; how adequately some Animals are in all respects fitted for Portage , the Bunches of Camels , the Foot and Swiftness of the Horse , the Strength of the Ox for Draught ; nay , what admirable Efficacies pitiful little inconsiderable Vegetables , Insects , parts of Living Creatures , have for the Health , and Preservation , and Restitution of the Humane Nature from Sickness , and Hurts , and Pains : I say , if a Man consider distinctly these little things , he must acknowledge an admirable Wisdom and Goodness , that thus accommodates the Works of Nature each to other , especially to that Noblest of the Visible Creatures of this Lower World , Man. These admirable Accommodations could never happen by Chance or blind Fortune . One single Occurrence or Consistence may have some pretence to an Origination by Chance ; but a Connexion of several Accommodations could no more come by Chance , than ( to use Tully's Expression ) the casual Coincidence of the several Letters of the Alphabet could make up one of Ennius his Poems . This Order therefore and Accommodation of things of several Natures one to another , do invincibly Evidence , 1 st . A Supreme Goodness and Wisdom that hath thus established every thing in the Best Order , and for the Best Uses . 2 dly . An Infinite Wisdom , Power and Goodness , that concerns not it self singly in the greater and nobler Concerns of the Universe , the Regiment and Order of the Bodies and Motions of the Stars , and Planetary Bodies , which are the greatest and most Majestick Pieces of the Universe that we know , but states and settles , and orders and disposeth the Oeconomy of the very meanest Particles of Nature , Vegetables , Insects , Animals , and adapts them to their own accommodation , to the accommodation one of another , and to the Service and Convenience of Mankind . And the reason of all this admirable accommodation of things even unto the very lowest Rank of Beings , by the Wise Disposer of the Universe , is because his Understanding is infinite , his Prospect into all things exquisite , perfect and indeficient . That Idea that he had in his Sovereign Mind , was not only of the great Integrals of Nature , the vast heavenly , planetary , and elementary Bodies , but also of the smallest Furnitures thereof . The great Architect of the World had in his View and Design , not only the great Contignations of the Universe , but every little Pin , every Flourish and Interstice of it . And that as in the Design of the Jewish Tabernacle , Exod. 24.1 , &c. the Lord gave out a perfect Pattern or Figure of the whole Fabrick thereof , unto Moses , even to the smallest Integrals thereof , according to which that curious Structure was formed ; so the Great Creator in the Creation and Disposition of the Universe , had the full and compleat Idea thereof , even to the smallest Integral of it , and according to which , he made and dispos'd it . And this is that which the Prophet insinuateth , Psal . Known unto the Lord are all his works from the beginning . He giveth all things their meat in due season . But I shall lose my self in this vast Contemplation . I shall therefore bring my self nearer to my Subject in hand . If a Man considers the Earth and its Inhabitants , he shall find some such Observables as these : 1st . That although almost every Island and Continent afford sufficient store of Things of absolute Necessity for its Inhabitants , yet one Country affords some things for Delight , other things for Convenience , that other Countries want ; as may appear in Minerals , Fruits , Wines , Spices , Jewels , Gums , Physical Herbs , Materials for Cloathing , and infinite variety of Manufactures . 2. That from hence ariseth a mutual Habitude and Intercourse between the Inhabitants of the World , as far as the Opportunities of visiting each other's Country will permit , whereby one Country may supply the Defects and Wants , and answer the Conveniencies of another . 3. That from hence it comes to pass by mutual intercourse thus occasioned , the more civilized Part of the World become like a common Ferment to the rest of Mankind , derive to them the Knowledge of Religion , Learning , Arts , Sciences , Manufactures ; have opportunity to rectifie their Errors and Mistakes in Religion , in Government , in Laws , in Arts and Sciences ; whereby a mutual Communication and kind of intervenient Society is or may be propagated and preserved in the World , and every part thereof the better cultivated , civilized , ordered and reduced . 4. If the whole Earth were one entire Continent of firm and dry Land , it were not possible this Intercourse , mutual Habitude , and Conversation could be maintained , especially by those Countries that are more remote , as the Western Parts of Europe , with those of Asia , or with those of America . 5. Again , although when the World was but scantly Peopled there was room enough , and more than enough for them , in a narrow Spot of that great Continent , and they were not soon dispersed into great Distances one from another , and so might with more facility maintain Converse and Communion each with other by Land-Journeys : but when in process of Time they were multiplied and sought out remoter Parts for Habitation , their Distances would make Communication by Land-Journeys more difficult . 6. It is therefore admirable to observe how the World is ordered , that partly by the numerous great Rivers that discharge themselves out of all Countries into the Ocean , partly by the Inlets of the Ocean into the Land by Creeks and smaller Seas , as the Mediterranean , the Arabick , and other Seas , but principally by the alluency and contiguity of the Ocean , to the sides and Shores of great Continents , and its encompassing in of Islands and Isthmi ; the Sea is a near Neighbour unto every Country , and holds a great Communion with the greatest part of every Continent . 7. Again , by the Advantage of this Situation and Vicinity of the Ocean and its Parts to all Countries , the mutual Communication and Commerce between Countries most remote one from another is maintained with great Facility by the help of Navigation , which were otherwise impossible to be effected : and as all Things in Nature are full of Motion , and particularly Mankind hath and must have his share therein , even by the very Law of his Creation , and the Condition of his Nature ; so hereby Mankind is in a great Measure put into Motion , and kept in it by Navigation , Trade , Commerce , Interviews , and Intercourse for the Maintenance and Improvement of Humane Society , Arts , Trades , New Discoveries of the great Works of Nature , and infinite more Advantages . 8. It is observable how the same Providence that hath thus dispos'd and configured the Earthly Globe , and indented , as it were , the dry Land and Seas for the common Convenience of Mankind , hath furnished it also with Materials and Accommodations for Navigation , as Pitch , Tar , Hemp , Cordage , Trees fitted for Masts and Sail-Yards , Ship-Timber , and ( which is the thing I aim at ) with this admirable Stone , whereby the Mariner's Compasses are influenced and directed in their Polar Verticity , without which it is scarcely possible with any safety or certainty to steer a Course in a long Voyage at Sea , where many times the darkness of the Weather excludes the Mariner from the direction of the Sun or Stars for many days together . It is true , 1st . That there are other Helps of Navigation besides the Pixis Nautica , as namely , the Use of the Astrolabe , or great Circle , the Observation of the Position of the Cynosure , or North-Star in the Northern Hemisphere , and of Canopus in the Southern Hemisphere ; but yet as the former , namely the Astrolabe , is very uncertain , and requires admirable diligence and exactness , so the latter , the Positure of those Stars , is not always conspicuous in respect of the Weather . 2. That the Pixis Nautica , and its use , was not fully known in the Western World till about 1200 years after Christ , when Paulus Venetus brought it from the Sineses : But yet 1st . it is certain that as many Arts and Discoveries were far more ancient in China , and other Eastern Parts of the World than they were among us , so particularly this of the Pixis Nautica was very ancient there , so that we know not the Date of its first Discovery and Use among them . 2. If we may believe the Tradition of the Ancients , especially among the Arabians , they carry up the use of it to the Times of Solomon and David ; Albertus Magnus to the Times of Alexander and Aristotle : and it should seem not unlikely that the Tyrians and Phenicians , who were great Masters of Sea-Affairs , and made great Voyages , were not without the Help of the Magnetical Director . And though it may possibly be true , that the Use of it was either restor'd , or possibly first brought into the Western World not above 400. or 500. years since , and yet some Navigation was in use in this Western part of Europe before that time ; yet this is to be said , 1. Their Navigation was not safe , so expedite , so certain as it hath been since the use of the Pixis Nautica brought hither . 2. The Voyages and Discoveries were in those ancienter Times hereabouts , but short ; they crept along near the Shores , guided themselves by Sea-marks , the Voyages to the Eastern and Western World , and the Discoveries of the American Continent and many Western Islands , having been since the Reformation of Navigation by the Help of the Pixis Nautica , and the great Intercourse between the West of Europe and the Easterly and Western Indies being but of late , and could never be maintained without the help of this Director . So that the late Discovery thereof to this part of the World was yet in a seasonable time , and such wherein this Expedient was most usefull and sutable to the Exigence and Convenience of Mankind . And the Divine Providence is no less conspicuous in exhibiting this to the World in its due and sutable Season , than if it had been known and in use from the beginning of Time. A little Observation will give us Instances of Providential Discoveries of things for the use of Mankind at such Seasons and under such Circumstances as render the Providence it self the more admirable . And though possibly the first Discovery of the Magnetical Properties and Uses may seem accidental , yet in relation to the Divine Providence , those things that seem to us accidental , are designed and ordered by an unerring Guidance . When I have many times considered the many usefull Discoveries of the Vertues of Herbs , and many inconsiderable abject Simples , that are of singular use for the Health and Medicine of Mankind , which no Man could reasonably suspect before-hand to be in them , and therefore could not in probability be designedly and industriously experimented : And when I likewise consider by how many unthought of Accidents those Vertues and Energies have been found out , I have abundantly satisfied my self that those seemingly accidental Discoveries have yet been made by a secret intelligent Dispensation of the Divine Providence for the Good of Mankind : and that the same Wisdom and Goodness that first implanted those Vertues and Energies in Vegetables and Minerals , did it designedly for the use and benefit of Mankind : And as their first Endowment with those Vertues was not accidental or at a venture , but by Design for those Ends , by the Divine Wisdom and Benignity , so the strange and unthought of Discoveries thereof to Mankind were no less designed Methods of the same Wisdom and Goodness , though to us they seem merely casual and accidental . I do therefore upon the whole Matter look upon this little Stone , so inconsiderable in outward Appearance , and that admirable directive Vertue thereof , its Polar Verticity , and the Power of communicating that Verticity to a piece of Iron or Steel , and the singular Use thereof to Mankind , as a great Instance of the Divine Wisdom , Goodness , and Power of Almighty God , and of that Care and Providence he exerciseth over and towards the Children of Men , and as a Design of his Goodness and Wisdom , ' specially levelled at the Good and Benefit of Mankind , and that in the most seasonable and necessary Time. CHAP. VI. The Wonderfull VVisdom and Power of God appearing in the admirable and various Motions of the Magnet . ALL the Works of God , which we commonly call the Works of Nature , are full of unimitable and inexplicable Wisdom . The very Contemplation of a Fly , or a Worm , doth nonplus all the Wit , Reason , and Understanding of the most profound Philosopher in a thousand Instances , and exceeds all his Inquisitiveness , Skill and Industry to give a satisfactory Account of them . So true is that of the Wise Man as well in the Works of Nature as of those of Providence , Eccles . 8.17 . Then I beheld all the Works of God , that a Man cannot find out the work that is done under the Sun : because though a man labour to seek it out , yet he shall not find it . Yea further , though a wise man think to know it , yet shall he not be able to find it . And as the Works of God are done with that unsearchable Wisdom , so they are much more unimitable by any Humane Skill or Understanding . When we see the choicest Mechanical Engines , that the skilfullest Artists have invented , what are they in comparison of the curious Mechanism of the Body of a Grashopper or a Gnat ? But suppose the Mechanical part might be imitated by some skilful Hand , what is that to the Motiva potestas & virtus , that from it self fets it in Motion ? Archytas his Dove was so framed , as they say , by Engines , that it would perform a Flight ; but yet when that was done , the Spring must be wound up , before it could attempt another . But the little busie Fly , that in the Summer-time plays upon my Face , performs a thousand various spontaneous Motions in the Compass of an hour , and thousands more it will perform with as great variety , diversity , multiplicity and agility , from that little internal self-moving Principle lodged in it , we know not how , nor where , and moving it s well ordered Mechanical Body we know not how , nor wherewith , and that with an admirable connatural Dexterity , which she never learned by Books , Instruction , or Imitation . But I shall keep my self within the Compass of my Subject , the Magnet and its Motions . Among many other strange Motions and admirable Phenomena's that it exhibits , these are worth our Observation : First , That an inanimate , and , as it appears to us , inorganical Stone should compose it self by its own free Motion just to a North and South Position , that point of the Stone , that hath its North Verticity , always turning to the North , and not to the South , unless enervated by the prevalence of another Magnet , and that which hath its South Verticity always converting it self to the South , when it enjoys the Liberty of its own Motion . 2 dly . That this Magnet should always carry about it , even without the limits of its own Body , a certain Orbe of its own Essential Vertue , that pervades the most obstinate and gross interposed Body , and Communicates it self through it . 3 dly . That the same Magnet , or Magnetically excited Body , should in a Moment , in the twinkle of an Eye , convey and derive the intire Idea of its own Vigour and Vertue to another piece of Iron by one single contact or touch . 4 thly . That the same Magnet or Magnetical Body should derive from it self a Force or Energy at the same time from one Extream thereof to the other , by Vertual Radii extreamly contrary and repugnant each to other : that one and the same Iron Rod A B should convey a Flux of Magnetical Vigour entirely from A to B , and at the same time the same Rod , and every part thereof should send a Radius from B to A extreamly contrary to the other , and yet neither to retund or abate the Energy of the other . 5 thly . That every smallest Particle of this Magnet , every little Dust thereof should have the very same Conformation that the entire Magnet had , every little Particle having his Poles , his Equator , his Direction , Attraction , Inclination , &c. perfectly Analogal to the great Magnet , whose Dust it is . 6 thly . That all these Various Motions should be thus Regularly and Uniformly exerted by its own Strength and Vigour without the assistance of any Organ , that we can by any means perceive . An Animal hath a Local Motion and Conversion of it self to this or that posture ; but then it hath Spirits , and Nerves , and Tendons , and Muscles , by which it begins its Motion , and Legs , and Feet , and other Organs , by which it compleats these Motions : but the Magnet converts its self to its Polar Position without any of these Engines to perform them . An Animal attracts his Nourishment , and unites it to it self by its Natural Heat digesting it , by its Veins and Arteries again perfecting and distributing it , and hath accordingly Vessels fitted for Attraction , Digestion and Distribution , as Mouth , Ventricle , Liver , Heart , &c. but the Attraction and Distribution of Magnetical Influxes is performed without any so much as Visibe Pore for their Reception , nay , the more solid and unporous it is , the better and stronger it performs its Motion . 7 thly . That all this is performed Regularly , Uniformly , Constantly , without any Deviation in the Magnet it self , unless it be by an accidental Interposition of some other Magnetical Body , that gives it a Variation . The same Magnet performs its motion in the same manner in a Tract of 40 , 50 , nay 100 Years , without any sensible Change. I have had by me a Magnet above 30 Years , that a former Owner had above 50 Years before that , that is as lively , regular and vigorous in his motions , as when I or he became first Owner of it . 8 thly . That a Magnet , wherein there is no pret●nsion of a Life of Sense , nay not a Life of Vegetation , should have a kind of judiciary discrimination between that which is hurtfull and mischievous to his Magnetical Nature , and what is beneficial and congruous to it , and by a connatural Appetite should unite it self to the latter , and fly from and chace away the former , that the similar Pole of one Magnet should chace away the similar Pole of another Magnet , and if it be too strong , should flye from it ; and that the dissimilar Pole of one Magnet should reach after , and unite it self to the dissimilar Pole of another Magnet , and that with so vigorous a Prosecution , that it should lay aside and suspend for the present its own natural Verticity ; and all because by this Conjunction and Union it receives a Fortification and cherishing of its Magnetical Vigour in this congruous Position : and all this performed constantly , unerringly , and uniformly , and that notwithstanding the interposition of another gross and unporous Body : that it should thus discern a polus amicus , and a polus inimicus , without any Eyes to see the one or the other , without any Sense of Smelling to distinguish the Fracedo or Eyre of one from another , without any Nerves to give a tractile discrimination of one from another . These , and many more Instances of a like Nature , as they discover a strange and wonderfull Combination of Motions in the Magnet , so they do much more advance the wonderfulness of that unseen vis or virtus residing in the Magnet by which they are exerted ; but above all , doe give us admirable Instances of that wonderfull Power and Wisdom of that great Author and Lord of Nature , that should so frame and implant one Simple invisible , and , I may not amiss say , incorporeal Principle of all these strange and various Motions , that simply , and from it self and its own Fabrick and Vigour performs them even without the help of Organs to assist it . The Skill and Art of Men hath arrived to a great Advance in contriving and making curious Mechanical Engines with great variety and regularity of Motions , as is specially observable in Water-Engines , in Watches and Clocks , especially in that famed Clock of Strasburgh , wherein there are great varieties of Motions : But all these Mechanisms are still by various Modifications , Appositions , and Applications of Particles of Matter ; this Wheel is fitted to that Wheel , and this to another ; and the variety and constancy of the Motions ariseth still from the due Frame and Position of material Organs . But the Mechanism that is used by the great Master of Nature both in things animate and inanimate , and particularly in this of the Magnet , is the admirable Fabrick and Modification of that internal , insensible , immaterial Power , or active Principle it self ; it is the curious , various , admirable Modification , Disposition , and Ordination of the primitive Vigour and Power that is implanted in the automata of Nature , that gives and directs their Motions . It is true , the Mechanism of Animals , yea and Vegetables also is most admirable , and exceeds the imitation of any humane Artist , as might easily be evidenced by an Induction of Particulars . He that reads Galen de Vsu Partium , will find admirable Instances thereof in all , even the most inconsiderable Parts of the Humane Structure . But even this Mechanism of the Parts of Men or Animals , is not to be compared to the admirable Mechanism , if I may so call it , of Essential Powers and Faculties : First , They are of several kinds in some Natures , and particularly this of the Magnet , there is an admirable disposition of essential , primitive , self-moving Powers , and of admirable variety , when yet , as before I have observed , there appears no disposition or accommodation of Organs for the exerting of those Powers , but the Magnetical Vertue , though it is beholding to the Magnet for its Habitation , yet it useth it only as a Lodging , or as a Shop or Laboratory wherein to work , but exerts its Motions primitively and immediately by its own intrinsick , essential Power and Energy . Secondly , In those Beings that are endued with Organs fitted and accommodated to their Operations , as Men , Animals , Vegetables , yet herein is apparent the great Pre-eminence of that internal , essential Vigour whereof I speak , and the high demonstration of the admirable Composure and Modification thereof , and consequently the wonderful Wisdom and Power of him that first moulded and framed it ; namely , 1. That it is prior in operation to the Completion , yea to the very inception of any organical Parts of the Body . That little punctum saliens in conceptu begins the Dance of the Sentient Life , when it had no other Organ but a thin Film to keep it together , and that of its own spinning also . Again , 2. Because the very Organization of the Parts of Animals and Vegetables is the immediate Effect of that vital Principle which we call the vital or animal Soul , which moulds the Body to its specifical Shape . And certainly had Descartes , and others of his too adoring Followers , but taken so much leisure as to have thought of this , they could not have been so stupid as to think that the whole Motion of Animals was but from an Organical Disposition of Parts , or a piece of material Mechanism , when it is apparent beyond Contradiction , that the vital , animal Principle is precedent to the Organization of the Body , and is that which it self originally and immediately Organizeth the Body according to a kind of specifical Idea , lodged in that animal and vital Principle by the Law , Institution , and Ordination of the Sovereign Lord of Nature . Upon the whole Matter , I therefore conclude , that in all the Works of Nature , which exhibit an internal regular Principle of their Motion , and particularly in this of the Magnet , but more eminently in vital Beings , the Mechanism , if I may so call it , or the Frame , Texture , and Disposition of self-moving Powers , especially those that exhibit so great variety , order , and congruity of their Motions , the Wisdom , Power and Goodness of Almighty God , is more signal and admirable , than in the best Pieces of corporeal Mechanism that Nature or Art can Exhibit ; and therefore I must still conclude with the Psalmist , Psal . 104.24 . O Lord how wonderfull are thy Works ! in Wisdom hast thou made them all . All thy Works shew thy Wisdom ; the Fabrick of the World , of every particular Vegetable or Animal ; but the transcendency of thy Wisdom is yet more conspicuous in the Structure and Composure of self-moving , vital , sentient , intellective Faculties than in the most elegant Composure of organical Bodies . Take a Rose , a Grape , the Kernel of a Nut , an excellent Painter will give a very lively Shadow of it in Colours , but he gives it not its bulk and figure : A good Artificer will make its figure , and adorn it with Colours representing it , but he gives it not its Smell or Taste : A good Confectioner may possibly influence it with some weak imitation of its Smell and Taste ; but yet in all these Attempts it falls infinitely short of that vivid and lively Colour , Shape , Taste , or Smell , of the Prototype it self . But suppose that Art could equal Nature in all those Appearances , yet still there is something , aliquid intùs , that all the humane Skill in the World can never reach to effect , namely , the Vital Principle , by which these Vegetables exert the vital Acts of Conformation , Growth , Vegetation , and seminal Production . And thus I have done with these Contemplations of the Divine Power , Wisdom and Goodness , that this small Portion of Nature , the Magnet affords , or occasions to me . But if this little Particle of Natural Powers yields such a Stock of Exhibitions of that Wisdom , Power , and Goodness ; Lord , what a Store would a distinct and accurate Consideration of the other more Noble Portions of the Universe afford ? viz. the Consideration of the curious Structure of the animal Bodies , and their admirable Faculties of sentient Perception , Phantasie , Memory , Appetite , and Motions of their sentient Principle ; the Majestick and Noble Fabrick of the humane Body , the admirable Faculties of Intellect and Will , the orderly Position and Frame of the Elements , and Elementary World ; the goodly , vast and beautifull Structure of the Heavenly Bodies , their orderly Positions and Motions , their wonderful Influences : and yet all these put together falling short of a full Exhibition of the infinite Glory , Wisdom , Power , and Goodness of him that made and ordered them , who hath still an infinite , unexhaustible residue of Power , Wisdom , and Goodness , beyond what the whole Universe can fully and adequately render or represent . Still therefore I must conclude as I began , O Lord , how wonderful are thy Works ! in Wisdom hast thou made them all . And now I shall proceed to some further and. more usefull Considerations that imports us in the highest kind . I cannot say that Magnetical Speculations are my Instructions or Guide in them ; for they are of a higher Nature , and a nobler Use than Magnetical Appearances are fitted for . These are therefore but Occasions and Exercitations of my ensuing Thoughts and Meditations . CHAP. VII . Touching the Reason and Method of the ensuing Discourse . SImilitudes and Symbols have their use to explicate even Divine Matters . Our great Master Christ Jesus was frequent in the use of them , and so long as we keep within due Bounds of Sobriety and Modesty we may imitate him herein : but I confess it is easie and too usual for Men herein to transgress their Bounds , and then the Discourses of this Nature become dangerous , or at least , slight and trivial , and unworthy of , and unsutable to the excellent Subject , that Men intend to serve or explicate thereby . And possibly some that have gone before me in the bringing Divine Mysteries to the Rule and Model of Magnetical Observations , have gone too far herein . These are commonly the Faults that escape Men in Symbolical Divinity , and explicating Divine Truths by natural Appearances or Reduction to them : 1. When they use those Symbolical Media not barely as Explications , but as Proofs or Demonstrations of Divine Mysteries , which is certainly a Fault ; for surely things Natural and things Divine , are of a different nature and order , and in many particulars of quite a different Reason one from another . 2. When Men think to give a full and adequate Explication of Divine Mysteries by Natural Appearances . 3. When they follow the Analogy between them too far , and beyond their just and due Measure and Proportion , and beyond the Terms and Limits of Sobriety , which oftentimes occasions this Inconvenience ; that other Persons perchance observe other Instances wherein the Analogy holds not , or at least draws some absurd Consequences with it , which many times renders the overstrained Analogies , that the former have given , vain and sometimes ridiculous . And these Errors we may observe in many Persons , that have addicted themselves to some kinds of Secular Knowledge and Observations , and are so deeply affected with it , that they fondly reduce even Divine Things to the Measure and Reason of those affected Parcels of Secular Learning , and thereby make an unhandsome and unseemly Medly thereof . Thus Behem and Paracelsus , and some others , that have been transported with Chymistry , have reduced even their Notions of Divinity into a Conformity thereunto : Others , that are very much affected to some Parts of Natural Philosophy digested into their own Method , have done the like , as the Author of the Teutonick Philosophy : the like hath been done by the Affectors of the Jewish Cabalistiques ; and possibly some that have much travelled in Magnetick Philosophy . I am not therefore of their mind , that the sublime Mysteries of Divinity are to be governed or measured by Magnetical Motions : all I shall do shall be to borrow some Instances from the latter to explain my Conceptions of the former , and to make use sometimes of those Terms that are used in Magnetical Learning , to explicate those Conceptions where they bear a just Analogy to them , such as are Magnetism , Attraction , Conversion , Aversion , Position , Verticity , Direction , Motion , Rest . And although I do not in the least manner imagine that the Pen-men of the Sacred Scriptures had any respect unto , no nor perchance any cognizance of Magnetical Natures in their various Expressions , yet certainly the Sacred Scripture hath divers Expressions , that in themselves bear a great Analogy with the Terms above used ; which ( is ) a tolerable Excuse , if not a Justification , of me , in applying these Terms to signifie or express the things I mean ; and in making use of that Analogy which they bear with them . Such as are , Turn us , and we shall be turned ; Convert us , and we shall be converted ; their hearts were turned back from following the Lord : My soul followeth hard after thee ; Draw me , and I shall run after thee ; If I be lifted up I will draw all men to me ; His heart was not right with the Lord ; My Eyes are always towards thee ; and infinite more Expressions of that Nature . CHAP. VIII . Concerning Divine Magnetism . IT is certain that every thing in the World hath its Beauty , and that Perfection and Felicity that it is capable of , in holding that place , state , position and order , that the Glorious GOD instituted for it ; and when it is out of that state and position , it contracts Deformity , Disorder , and Discomposure ; as a Bone out of Joint , or as the Blood or Spirits in the Body being out of their proper Vessels , from whence follows Corruption , Discomposure , Pain , and Disease . And therefore Aristotle was not out of the way , when , as I remember , somewhere he tells us that cuj●●que locus naturalis est sui conservativus ; and therefore every thing hath a kind of innate and connatural Appetite to his own Place . The Humane Soul , as it proceeded from God by a singular and special kind of Efflation , not common to the production of other Creatures ; so by the Law and Constitution of its Creation , the true , genuine , and proper position and respect thereof was , and is to be , to that God , from whence it thus marvellously at first proceeded ; and in that state , respect , and position , it had and hath its Happiness , its Perfection , its Composure , Quietness , Serenity , and Rest , both in this Life and that which is to come . And I call the due Position and Respect of the Soul to God , when it is frequently taken up with the Thoughts of him ; when it fears , loves , honours , and obeys him ; when it is inquisitive what his Will is , that it may obey him ; when it is sensible of his Presence , Majesty , Greatness , Power , Wisdom , Goodness , and Truth ; and comports its self before him , sutable hereunto , in all Piety , Righteousness , Justice , Sobriety , and Integrity . And when the Soul is in such a Frame , it is in its due state , position and respect to God ; and when it is out of this Frame it is out of joynt , disordered , and unhappy . And we need no clearer Evidence hereof than a due consideration of this double State of Mankind ; namely , in this life , and that which is to come , in a State of Aversation from this his due Position . First , Let us consider a Man in this life , in his State of Aversation from God , and from that due position and respect that it should have to God , in Subjection to him , Obedience unto him , Fear and Love of him . As soon as the first Man , by the Suggestion and Temptation of Satan , and by giving way to Lust and Pride , averted himself from God , presently there followed in his Soul , Guilt and Shame , the bitter Reflections of his own Conscience , sorrow , vexation , disorder , and disquietness within , and a curse , labour , and crosses without . Again , look upon the State of any Man at this day , forsaking his due respect and position to Almighty God , and converting himself wholly or chiefly , to the Pleasures , Profits , or worldly Contentments of this Life , we shall find him restless and unsatisfied in all his Pursuits ; when he hath attained one pleasure or profit , he is tyred and weary with it , and restless in it , still pursuing others , and in the midst of all his Enjoyments full of Fears , Anxieties , and Discontents , and still wants that Satisfaction that his Soul would fain enjoy , but cannot , for it is out of its place , order , and due position , that the true Law of his Nature hath stated for him , namely , his knowledge of God , his love to him , his endeavour to serve and obey him , his delight in him . Hither the bent , the tendency , the cuspis , the apex of his Soul should be directed , but it is unnaturally turned off from that position , and converted to that which cannot satisfie . And this makes the Soul restless and uneasie in the midst of the Enjoyment of what it desires . 2. Consider it with relation to that future Life of the Soul , which will certainly be after the Death of the Body . In that State the Pleasures , Profits , Honours , Contentments of this World , are wholly insignificant ; they are Entertainments fitted only for the Meridian of this Life , and are in no sort accommodated to the next : For , of what use can carnal Delights , sensual Pleasures , Bags of Money , great Continents and Tracts of Land , Titles of Honour , and these other things , that the Men of this World make their expectation , of what use can these be to a separated Soul ? And yet when the Soul hath in this Life by long Custom changed , as it were , its true position and verticity , and wholly or chiefly converted it self to these Enjoyments , and wholly estranged it self from God and his fear and love , as it falls so it lyes , and hath no other relish of any other Delights or Expectations , than what it made its Business and Felicity here ; whereby it comes to pass that she is wholly disappointed and at a Loss in that other Life , finding nothing there which she made her Enjoyment and Felicity here . And certainly , were there no other Hell to be expected or feared , this miserable Disappointment of a Soul that hath thus changed and lost its true Verticity , is Hell enough . Therefore whatever Men may think , it is most certain that the true , natural , and genuine State of the Soul consists in a most sincere and hearty Conversion of it self to God ; and the Conversion of the Soul from God to the Creature , is a most unnatural State and Position of the Soul. And if any Man now enquire , how it then comes to pass that at any time the Soul of any , especially that the generality of Mankind should be thus befooled and bewitched with this World , as to convert it self and its position wholly or principally to it ? I Answer , though there may be many other Reasons also given , yet this shall serve at present : The humane Soul , as it stands united to the Body , hath two principles in it ; the one , that which should be indeed the regnant governing Principle , the Intellectual Power ; and this hath a secret Byass in it towards Almighty God , and his Love , Fear , and Obedience : the other that which indeed should be in Subjection , namely , the sensual part , which naturally respects the pleasures , contentments , and delights of this World , and such Provisions as may be subservient to them , as Riches , Honour , &c. Now if the intellectual Part be so servile and base as to be overmatched by the sensual , or to be carried and governed by it , the true genuine Verticity or Direction of the Soul is in a manner altered and transposed ; especially if that prevalence be strengthned by long Custom and Usage , which gives a kind of other Nature to the Soul , than what is truly natural to it ; whereby it comes to pass in process of time , that the whole Soul , even the intellectual part thereof , becomes sensual , and is entirely leavened with a sensual Ferment , if I may so call it , and so habituated to a constant Conversion of it self to the World , as if indeed it were no other than a sensual Soul , the innate and connatural Characters of even Natural Religion being wonderfully obscured and weakened in it . CHAP. IX . Concerning the several Instances and Means of the Conversion of the Soul to God. THe true and natural state and position of the Soul of Man , consists in the entire converting of it self to God , the Author and End of its Being , in all Submission and Obedience , in Gratitude and Thankfulness , in Resignation and Dependance , in Worship and Adoration , in Sincerity and Uprightness . And in this Position and State it first stood before the Apostasy of the first Man. And besides what is mentioned in the former Chapter , there were three things especially that carried off the Soul from this state and position , and still very much obtain among the Children of Adam . 1. A want of due Attention to those Natural and implanted Principles of Religion and Piety , that are connatural to the Soul , radicated in it , and with due Attention capable of great Advance and Improvement . 2. The Byass and Inclination of the sensual Appetite to present and sensual Delights , and affectation of the present worldly Advantages , which are a sort of Provisions for these sensual Lusts , as Wealth , Honour , Worldly Power , Glory , Splendour , which wheel about the Soul towards them , avert it from its Duty unto , and Delight in God , and corrupt and imbase , and prostitute the humane Soul. And thereby it comes to pass , in the Soul thus displac'd from its true position , that these very external Blessings that Almighty God lends us to draw us to him , as Health , Strength , Wealth , Reputation , Honour , Abundance of all external good things , are made so many Means of averting the Soul from that God that gives them , and makes us place our whole Desires towards them and delight in them , and to forget that God that gives them . 3. The Temptations and subtle Insinuations of Satan , that Enemy of Mankind , who being irrecoverably fallen from his Duty to his Maker , useth all the Means he can to avert the Souls of Men from God , and to render them as irrecoverably lost as himself . There seems also to be Three great Means to retain the Human Soul in its just and due Respect and Position toward Almighty God , and to reduce him to it , and thereby to attain that Happiness and Felicity , that is sutable to his Condition : For it is a certain Truth , as I have before observed , That every created Being then , and only then , attains that Felicity that it is capable of , when it stands in that Place , Station , Position , and Order , that the Wise and Glorious God hath appointed and instituted for it ; and when it loseth that Station or Position , it is like a Bone out of joint , full of disorder , discomposure , and Pain . The First is that Connatural Propension and Byass , that is implanted and tincted in the very Texture and Fabrick of the Human Soul , whereby it is secretly inclined to an Acknowledgment , and Veneration , and Subjection unto a Supreme Being . Secondly , The Rational and Intellectual Sight in the Soul , not considered simply and singly in it self alone , but as it stands furnished by the Divine Goodness with Objects attracting and bringing about the Soul unto God , and containing and keeping it in that Position . Thirdly , A Secret and Sweet and Efficacious Influx of the Divine Spirit upon the Human Soul , solliciting , moving and inclining it to the Love and Obedience of Almighty God. The First Means I call Natural , the Second Rational , and the Third Spiritual and Supernatural . CHAP. X. Concerning the Natural Means of the Soul's Conversion to Almighty God. THERE are implanted and characterized in the Human Soul certain common Notions and Inclinations , which seem to be the first Rudiments of Natural Religion and Conversion to God , even antecedently to any actual Ratiocination . And as the Glorious God hath planted in the Animal Nature certain Animal Instincts and Inclinations , whereby they are guided and governed to the conserving and perfecting of their Animal Life , so he hath ingraven on the very Fabrick of the Human Soul certain Characters and Inclinations , which may conduct or assist him to the perfection of his Rational and Intellectual Life , which consists in the Conversion and due Position and Respect of the Soul to the Glorious God and his Will. And among many of these common Notions , that might be observed , this is the greatest and the most universal , and of the greatest Importance , namely that there is a most Soveraign Being , the Cause and Governour of all Things , of perfect Power , Wisdom and Goodness , that Loves , and will reward them that fear , honour and obey him ; and will punish them that neglect or disobey him : And that therefore he is to be Feared , to be Worshiped , to be Invoked , and to be Praised . And these common imprinted Notions have been a great Means of the establishing a Natural Religion almost in all Nations of the World , though Ignorance and Evil Custom have oftentimes corrupted these Notions , as to the manner and object of their Worship . And this is that which Tully , Lib. 2. Cap. 24. de Legibus observ'd to my Hand : Nam quod aliquibus cohaerent homines , è mortali genere sumserunt , quae fragilia essent , & caduca : Animam esse ingeneratam à Deo ; ex quo verè vel agnatio nobis cum Coelestibus , vel genus , vel stirps appellari potest . Itaque extot generibus nullum est animal , praeter hominem , quod habeat notitiam aliquam Dei ; de ipsisque Hominibus nulla Gens est neque tam immansueta , neque tam fera , quae non , etiam si ignoret qualem habere Deum deceat , tamen habendum sciat . This secret connatural Byass , as I may call it , of the Human Soul towards God , seems to arise from Two sorts of Principles : The former sort of Principles are such as are in their kind common to all created Beings ; the latter more specifically applicable to the Make and Frame of the Human Soul. Touching the former sort , those Inclinations , Propensions , and Dispositions of all created Beings , are these , whereby , by a kind of connatural Instinct , one thing hath a special Inclination or Propension to another , by the very Institution and Law of their Nature , antecedently to any distinct perception of the Reason of such their Inclination . And this kind of Natural Propension of one thing to another , is principally observable in these ensuing Instances : First , Every thing hath a natural Kindness , Propension and Conversion to that , from which it immediately receiv'd its Being . This we see daily in Animals , in Vegitables , in some inanimate Beings : The stupid Magnet pays a kind of obsequiousness and sequaciousness to the Earth , from which it receiv'd immediately its magnetical Nature ; and the Needle to that Pole of the Magnet , that touched and animated it . Now although All created Beings receiv'd their Beings from the Fiat of Almighty God , and therefore in their several kinds pay a constant observance of that Law of Nature , which he at first gave them ; yet the Human Soul , in its first Production , had a more special , and immediate , and signal Production by Almighty God , than any other created Beings , ( at least the Angels excepted ; ) He breathed into him the Breath of Life , and Man became a living Soul. And whether the Origination of the Souls of Men , propogated by successive Generation , be the same as was at first of the Soul of the first Man ; or , Whether the Souls of Men in succeeding Generations be by a kind of Irradiation or Participation of the first created Human Soul , it alters not the Matter ; for both in the one Supposition , and in the other , the Human Soul had a special admirable singular emanation from Almighty God above all other created Beings , the Angels excepted . And upon this Account , even of that natural Respect and Propensity between the Principiatum , and its immediate Principle , there ariseth an in-bred natural Propension and Tendency of the Soul to God , wherein she doth recognize him as the special Author of her Being . Secondly , Similitude and Likeness is a natural fund of Propension and Inclination of one thing to another , This is one of the most common Grounds of all Sympathies in Nature , as might easily be made out by induction of Particulars . Now the Humane Soul bears the greatest Similitude to the Divine Nature of any created Being that we are acquainted with . The Scriptures tell , That Man was in a special manner created in the Image of God ; and Reason tells us , That the most lively Impression of that Image was upon the Soul : and although a contracted Corruption hath in many eminent Respects defac'd that Image , as to the Habits of the Soul , yet still it retains its Natural , and , as I may call it , its Essential Similitude in the Purity of its Substance , its Indissolubility , and Immortality ; in its admirable Faculties of Intellect and Will , and the Liberty thereof . And upon this Account , as it hath a similar Congruity to its Prototype , so it must needs have a natural Love , Propension , and Inclination to it . Thirdly , We see in all created Beings a natural Propension , Love , and Conversion of every thing to that from which it receives its Protection and Defence , its Conservation and Perfectibility : and this is a great Reason of most of the Sympathies in Nature , and of those Conversions and Motions of one thing toward another ; and this not only in Things endued with a sensible Perception , but also in Beings destitute of Sense : Thus Vegitables will reach after the Water and moist Particles of the Earth to receive their Nourishment , and towards the Sun and its warm Rays , to receive heat and advance of their vital Principles ; and the poor senseless Magnet will reach after the Earth , and its Magnetick Effluxes , to receive a Preservation , and farther increase of its Magnetick Vigour . Now the Soul , though it be a noble Being , yet it is a dependant Being ; and though it be created Immortal , yet it hath a passive receptive Power , whereby it is perfectable to a higher degree of Excellence and Perfection , which no Being in the World , but the Being of Beings , can satisfie and fill ; and though it be immortal , yet in its state of Union with the Body , it is affected with the Good and Evil that befalls the Body , and stands in need of an uncessant Protection and Supply from the Author of her Being : And therefore by a kind of natural Instinct and Dependance , reacheth after him . And this is that which I call the Natural or Connatural Means of Converting the Soul to God , even by a kind of innate Propension , antecedent to any Acts of Ratiocination , or rational Argumentation , Illation or Conviction . CHAP. IX . Concerning the Reasonable or Intellectual Means of Converting the Soul to God. BEsides that Natural Byass or Tendency of the Soul to God , spoken of in the last Chapter , there is yet another and more vigorous Principle placed in the Human Soul , principally for that purpose , namely , the Intellectual and Rational Nature and Faculties planted in the Soul , and the conduct and guidance thereof . And this certainly is highly necessary for that end ; for although the natural Byass and Propension of the Soul be of great Use to convert the Soul to the Original and Fountain of her Being , yet it is but a tender and choice Plant , and stands in need of a continuing cherishing and due Attention to it : and therefore we see by Experience , as the Case now stands with Mankind , it is easily checked , discouraged , and impaired by Evil Customs , and the present Allurements and Importunities of our Lusts : And therefore that Mankind might be furnished with more effectual Means to retain the Soul in its due Position and Habitude to Almighty God , he hath furnished the Soul with certain Faculties and Affections , that might more effectually bring it to its true , natural State , to its due respect and habitude unto God , and thereby to attain its Everlasting Happiness . There are therefore placed in the Humane Nature these Three great Reasonable Faculties : 1. The Intellective Faculty . 2. The Will. 3. The humane Reasonable Affections . 1. The Intellective Faculty , which hath not only a Perception of things represented through the Senses , but by a Rational Process to deduce and frame Conclusions from them of a higher and nobler Nature than the bare sensible Objects in themselves amount unto ; and also to improve those natural Congenite Sentiments , whereof in the former Chapter , to a greater Degree and Perfection than they are in their first Appearance ; to find out another kind of Good than what barely appears in the Objects of Sense , namely a Moral and Intellectual Good ; to examine , consider , and determine of the disparity of things , that are in themselves Good , and to give a due Prelation and Preference to that Good , which is the chiefest and most valuable . 2. The Will , which is not a bare irrational , peremptory Faculty to will or refuse what it pleaseth , but in its true regular Constitution and manner of acting is a rational Faculty , and acts according to the reasonable Dictate and Conclusion of the Understanding , and when it acts otherwise , it acts inordinately , frowardly , and perversly ; and the natural Object of the Will , unto which it is properly ordinated , is to will that which is Good , and to will that chiefly which is the chiefest Good , and that subordinately , which is a less or subordinate Good. 3. The Affections , which , whether they are distinct from the Will , or but the more intense Motions of it , is not necessary here to dispute ; but certainly they have a great share in the bringing of the Soul to its just Position and Respect to Almighty God. And although the Brute Animals have certain Passions analogal to these Affections in Man , yet there is a great Disparity between them : 1. Because there are some Affections that seem most peculiar to the Humane Nature . I shall name but those of Hope , Dependance , and Gratitude . And although there are some extraordinary Examples and Instances of such Affections in Animals , yet in truth they are but Shadows of these that are in the reasonable Nature , as the Phantasie of Brutes is but a kind of Shadow of the Humane Intellect , and the Appetite but a Shadow of the Will. 2. Because even in all the Affections or Passions , which seem most common to the Humane and Animal Nature , as Love , Joy , Fear , Anger , &c. there is this great difference , 1. That the Affections of the Humane Nature are naturally under the Regiment of Reason and Understanding , and so are , or ought to be , governed by it , and are therefore in Man , Reasonable Faculties ; but the Passions of Brutes , as they are excited merely by their Sentient Phantasie , so they are at best but under the Regiment of it : so that the Humane Affections have another kind of formal Nature , or Tincture , as I may call it , than the like Affections in Animals . 2. That the Affections in Animals and Men , that come under the same denomination , yet are distinguished by their Objects : The Affections of a bare sentient Nature , as Love , Hatred , Fear , Joy , &c. are always terminated in a sensible Good to be desired , or Evil to be avoided : but the Affections of the Humane Soul have not only for their Objects sensible Good or Evil , but also Good and Evil of a higher and nobler Size , namely Moral or Intellectual Good to be prosecuted and entertained with Love , Joy , Delight , Complacency , and Desire ; and Moral and Intellectual Evil to be shunned or avoided , or born with Hatred , Detestation , Grief , &c. and these Objects of this latter Nature , strike upon the Humane Affections with more vigour and energy , by how much they are greater , and of greater importance than sensible Good or Evil. And as thus the Divine Goodness hath furnished the Humane Soul with these excellent Faculties and Instruments to keep and bring about the Humane Soul to her due Position to her Maker , so he hath furnished these Faculties with such Objects as are highly serviceable and conducible to this End. And these are contained in those two Books or Volumes , 〈◊〉 . That of the Works and Providence of God. 2. That of Divine Revelation ; both which do afford to the Humane Reason , Intellect and Nature , admirable Motives to incline the Soul to its true Habitude and Position toward Almighty God , but especially the latter of these . CHAP. X. Touching the Rational Instances and Motives of the Conversion of the Soul to God upon the Account of the Works of Nature and Providence . ALthough Almighty God hath so ordered the Frame of the Humane Soul that it hath many Handles , as it were , whereby it may be kept and turned about to its due Position unto Almighty God , which is its Happiness and Perfection ; and he that made us , knows so well our Frame , that he can , and doth , daily apply fit Attractives to those Ansulae humanae Animae ; yet amongst them all , there are three principal Affections of the Soul , that are of great moment and use in this matter : viz. Love , Gratitude , and Dependance . 1. Love is the strongest and most vigorous Affection of the humane Soul ; it is the great Spring that excites and governs all the Wheels and Motions of the Soul , and is in truth the natural and proper Verticity of the Humane Soul : The Soul moves entirely after that which it entirely loves ; and that doth as naturally carry the Motion of the Soul toward it , as the Magnet governs the Motions of the Needle ; so that it is somewhat more than morally true , Anima est ubi amat . If a Man entirely loves Wealth , or Pleasures , or Honours , the Soul entirely moves after it , useth all means to attain it , is disquieted and vexed if she miss it , and is in effect wholly governed and managed by the strength of his Love to it : It commands all the rest of the Affections and Actions of the Man ; his Reverence , his Care , his Vigilance , Attention , Obedience . Love is as strong as Death ; and that Object that hath once gotten this Affection , leads the Man as it pleaseth , and therefore , Hos . 11.4 . stiled the Cords of a Man , the Bands of Love. And if this Affection be principally set upon the Glorious God , the Soul is placed and settled in its due Position , and is entirely under his Government . Now there are two great and powerful Attractives of this Affection , viz. 1st . Excellency , Beauty , or Goodness , which are but different Expressions of the same thing : and , 2. Love , and the Effects or Indications thereof , Bounty and Beneficence . 1. As to Excellence and Beauty , it is in all Instances a Motive and Excitation of Love : Every thing in Nature , so much as it hath of Beauty and Excellence , so much of our Love it doth obtain . Now the admirable Order and Beauty of the Universe doth not only convince the Understanding that there is a God , the Soveraign Cause of this Order and Beauty of the Universe , and the several Parts thereof , but doth necessarily conclude a Transcendent Beauty and Excellence in that Soveraign Cause ; namely , an immense Power , Wisdom , Goodness , and Perfection in him who made , and continually ordereth and disposeth it in that excellent Frame and Order . 2. Beneficence and Bounty unto allthings , especially to that Subject wherein this Affection lodgeth . And although it be true , that the innate , intrinsick , appropriate Goodness and Perfection of any Being doth , upon a true rational Account , deserve our Love , though it were not at all extrinsecally communicative of Goodness to us : yet it is certain that Love and Beneficence in any Object doth more vigorously work upon our Affection of Love , than the simple intrinsick Excellence of the Object it self . And the Reason is , because Beneficence , Love , and Communicative Goodness hath not only an intrinsick Beauty and Loveliness , but also gives us an Interest and Benefit in it , and by it : and so upon the Account of Self-Love , of Love to our selves , it increaseth our Love to that beneficent Object ; and Self-love , that hath a great Interest in every Man , renders his Love to a beneficent Object more vigorous and active . Now if any Man considers the incomparable Bounty and Goodness of God to the Humane Nature , upon the account of the things of this Life , he cannot want a powerfull Incentive to draw out his Love to such a Benefactor . Let a Man but consider the noble Structure and Frame of the Humane Body , the admirable Faculties of his Soul , the Dominion that thereby he hath over all things in the inferiour World , the Provision that is made for his Food , Cloathing , Habitation , Medicine , Delight , the Accommodation of Animals , Vegetables , Minerals , Elements , Meteors , nay of the very Motions and Influences of the Heavenly Bodies , to his Use , Contentation , Convenience , Health , Pleasure , Delight , and infinite more Topicks of this nature , he hath reason to conclude , even upon the Account of the Works of Nature , and of the common Effects of Divine Providence , that Almighty God is a most Bountiful Benefactor unto him , and therefore deserves his highest and intensest Love. And most certainly , it is the want of due Attention and Consideration that all the Good we have is from his Bounty and Beneficence , if we do not return unto him the greatest Love and Observance imaginable , even upon the bare Account of this liberal Beneficence . And this is that which the Apostles intimate , even in relation to the Heathens , Act. 14.17 . Nevertheless he left not himself without Witness in that he did good , and gave rain from Heaven , and fruitful Seasons , filling our hearts with food and gladness . Therefore the Divine Love and Beneficence to Mankind is a great Attractive of the Love of the Soul to God. Magnes amoris amor . And what is said by the Apostle as to those greater Indications of the Divine Love ( whereof hereafter ) 1. Joh. 4.10 . the antecedent Love of God to Mankind , even in these common Administrations of his Providence , doth not only deserve , but upon a kind of natural Attraction draws out our Love to him . 2. The second Affection that I principally insisted upon , is that of Gratitude , which seems to be an Inclination , or Rational Instinct of the Humane Soul , and so naturally radicated in the Soul , that he that is without a kind of natural Cogency ( as I may call it ) to it , seems to have put off the very humane Nature , and Apostatized from it . The Obligation to it is so natural , so universal , and so operative , that Ingratitude is both odious to Mankind , and breeds in the Person himself a secret Shame and Self-Condemnation . And the Effects of Gratitude are , 1. A secret Connexion and uniting of the Soul to the Benefactor . 2. An Endeavour by all due Means to requite the Benefit with all the Offices of Love and Duty . And , to say the truth , Gratitude is but a kind of Instance and Indication of Love to a Benefactor , and ariseth upon the same Account , namely , as Benefits received inviteth Love , so it raiseth Gratitude to the Benefactor . And therefore the very same Communicative Goodness of God , that naturally exciteth our Love , exciteth our Gratitude , and therefore need not again to be here repeated . And because the Goodness of God to Mankind , even in his common Providences , doth exceed any commensurate Retribution or Recompence to him , we cannot by any Means advantage him that is All-sufficient in himself ; therefore the natural Effect of Gratitude is to make the best Retribution we can , namely , to Observe , Honour , Glorifie , Praise , and Acknowledge his Goodness and Bounty , to Obey his Will with all Chearfulness and Alacrity , to convert and turn the Aspect and Tendency of our Souls to him , which is the true state , position , and verticity of the humane Soul. 3. The Third Affection , which I shall instance in , is that of Trust and Dependance , which ariseth upon Four Premises : 1. A daily Sense and Experience of our own Wants , Deficiencies , and Dangers , and of our own Insufficiency to overmatch or avoid them . All the Instances of our Lives furnish us with Experiences of this Nature . And , 2. A due Sense of a Sufficiency of Power in some other Being to relieve or supply us . 2. A due Sense of abundant Goodness , Beneficence , and Good Will , in the same Powerfull Being , to be propitious unto us . 4. A Sense that that Powerfull and Beneficent Being is or may be acquainted with our Exigencies and Extremities . And upon this Account it is , that in such Instances , which Men ordinarily suppose are governable , or to be mastered by other Means , Men ordinarily fly unto them , as to their Wits and Contrivances , to their Riches and Wealth , to their Friends and Relations , to Princes and Magistrates , to Physicians and Surgeons , according to the various Conditions of their Needs or Wants : but when Extremities or Fears rise above the Relief of ordinary Means , there are few People in the World but have recourse to the Sovereign Power of God for their Relief . Jonah 1.5 . When the Mariners ( the roughest and boldest Generation of Men ) were in a Storm that exceeded their Pilot's Skill , then the Mariners were afraid , and cryed every one unto his God , and reproved Jonah for not calling upon his God : so that the Affection of Fear also hath its part in the Exercise of this Affection ; and though the Saying of the Poet savours too much of Atheism , Primus in orbe Deos fecit Timor ; yet in this Sense it hath a Truth , that Extremities and invincible Fears and Dangers draw Men to the Recognition and Veneration of God , which possibly could not be so easily drawn thereunto . In their Affliction they will seek me early . And not only Extremities are the Motives of this Conversion to God in Supplications and Dependance , but also the common Experience of the Deficiency and Disappointments , that do so commonly happen in ordinary Means , doth carry the Minds of Men to the Sovereign Power of Almighty God , to bless and prosper the Means , to supply the Defects thereof , to interpose in their Disappointments . And this in all Ages and Nations we may observe to be usual . And now although the Divine Beneficence , even in these external Benefits , is in it self a sufficient Attractive of our Love and Gratitude to God , and our Dependance upon him , since all these are Acts of his free Bounty and Goodness ; and as without him we cannot procure them , so neither can we at all deserve them , or the least of them : yet these Means had not that effect , that might reasonably be expected by such a Benefactor . And the Reasons or Occasions thereof were principally these : First , Because by Evil Education and Customs , and by the subtlety of the Enemy of God and Man , and his Instruments , the Notion of God was greatly corrupted in the Minds of Men : they fell to Idolatry and Polytheism , making Creatures and Idols their Gods : This is that which the Apostle learnedly and truly describes , Rom. 2. Secondly , The Commonness and Assiduity of these Benefits rendered them less observed and valued , and Mankind thereby grew almost as senseless of their value , or of the Author of them , as the Brute Beasts ; they were either not taken notice of , or not considered , but enjoyed as things of Course , and a common Natural State of things , and so Men enjoyed them without any value or admiration of them , or of the Goodness , Bounty , and Beneficence of God that bestowed them . Certainly the Circular Motion of the Sun or Stars is a greater Miracle of Wisdom , and Power , than either of their Rest can be , and of greater Benefit and Advantage to the Children of Men : And yet because it is common and usual , Men are not affected with the Admiration of it , or Gratitude for it : But if the Sun should stand still but a day , it would presently put the World into Admiration . Great Works and Benefits are lightly valued or observed , when common and ordinary . Thirdly , But although these were but the dull Apprehensions of the common sort of Mankind , yet there were many considerate and observing Men in the World , that had a better Advertence and Valuation of the Divine Beneficence even in these external Dispensations of Providence , and they took notice of Almighty God to be the bountiful Author of all these external Benefits : And yet there were some Considerations that made them set the less value upon them , which in truth were of moment ; and they were principally these : First , They did observe that these Benefits were promiscuously distributed to Good and Bad ; so that as the Wise Man tells us , Eccles . 9.1 . No Man knoweth either Love or Hatred ( the Divine Favour or Displeasure ) by all that is before them : and Eccles . 8.14 . Just Men to whom it happeneth according to the work of the Wicked ; and Wicked Men to whom it happeneth according to the Work of the Righteous . Secondly , Which is yet more , they observed that according to the usual Occurrences of the Divine Providence , it most ordinarily happened that Bonis Malè , Malis benè which hath stagger'd even Men of great Wisdom and Piety : Job . 21.7 . Psal . 73.3 . Jerem. 12.1 . Thirdly , But yet farther , upon a strict Observation by inquisitive Men , they found much dissatisfaction in the most plentifull Enjoyments of External Benefits ; insomuch that they wrote Vanity and Vexation of Spirit upon all the best Enjoyments of Externals . Fourthly , But let a Man have the most plentiful Enjoyment of the good things of this Life , and a most high Gust and Relish of them , yet still Men were under the Praesensation and Apprehension of Death , which would infallibly put an end to the best of these Enjoyments , and allayed and abated the Contentment of their present Enjoyments ; so that according to the signicant Expression of the Apostle , Heb. 2.15 . through fear of Death , Men were all their Life-time subject to Bondage , even in the midst of their most exquisite Enjoyments . Fifthly , But this was not all , the more serious sort of Mankind began to consider the Excellence of the humane Soul , and the great disproportion that there is between the best Externals of this Life , and the Capacity , Desires , and Delights of the Humane . Neither did they rest there , but they had not only strong Suspicions , but high Persuasions of the Immortality of the Intellectual Soul ; and they very easily found that those things that we ordinarily set a great Esteem upon , as Bodily Pleasures , Wealth , Riches , Fame , Power , Honour , must needs be very insignificant Things to the State and Condition of a separate , immortal , intellectual Soul ; but somewhat else was to be reached after , more sutable to such a Nature , and such a State ; and therefore these remporal Benefits , though they were of use for the State of this Life , were not of so true a Value as ordinarily Men thought ; and yet for all this , even the Wisest and most perspicacious Men were in the dark , and knew not how with any certainty to frame to themselves an Idea of the State of a separated Soul , or wherein its Happiness consists , or how it was to be certainly attained . And although the more Mercurial and Poetical Wits ran out into a Thousand Fancies of Elysian Fields , of the Migration of Souls , of the various Periods and Peragrations of the Soul ; yet the more Judicious , though satisfied in the Opinion of the Immortality of the Soul , yet were not satisfied with these uncertain and conjectural Suppositions touching the manner of its future State and Condition . Upon all these Accounts , the Divine Wisdom and Goodness took another and more effectual , and yet a most rational Means , highly sutable to the Nature and Exigence of Mankind , to retain him and reduce him to the true and just Position of his Soul in relation to the Almighty , and consequently to Happiness and Blessedness . CHAP. XI . Touching the Second Means of Conversion of the Soul to God , namely Divine Revelation . I Come now to that other great Means of the true Conversion of the Soul to God , and placing it in its true and right position , in relation to him ; namely Divine Revelation . And although in respect of the manner of the Discovery , this Means is Divine and Supernatural , yet we shall hereafter see that it is not improperly ranked among those Means that I call rational , because when discovered , it bears a high Congruity to true Reason , and the Faculties of the Reasonable Soul of Man : And because the most signal and important Revelation , and that which concerns universally all Mankind , is that of the Redemption of Mankind by Christ Jesus the Son of God , the Doctrine of the Gospel revealed and published in him and by him , and the Christian Religion , I shall principally apply my self thereunto ; and upon the due consideration of this admirable Attractive , we shall find that it was not for nothing that our Saviour said , And if I be lifted up , I will draw all men to me . And here I must again briefly resume what I said in the former Chapter , viz. That the Three great Hinges of the humane Soul , the ansulae humanae animae , which in a special manner convert and turn about the Soul , are Love , Gratitude , and Dependance ; and those Cords of a Man that lay hold of these Affections first , is Beauty Excellence , Beneficence , and Bounty ; that which lays hold of the Second , is also Beneficence ; and that which lays hold of the Third , is Power , Goodness , and a certain Knowledge of our Exigences , Fears , and Wants , which draws out the Soul into Trust , Dependance , and Invocation of that Powerfull Good , and All-knowing Being . And although these Affections of the humane Soul do principally and more immediately move and turn about the Soul to the sutable Objects of those Affections , yet in as much as the humane Soul is an intellectual and reasonable Nature , and all its Faculties in their due , orderly , and regular Actings and Motions , act upon a presupposed Intellection , and with Reason and Deliberation : We must therefore suppose , that antecedent to the Motions of these Affections , there must be a due Discovery and Apprehension of that Object to which they are thus directed . Now upon a just and impartial Consideration and Reflexion upon the Christian Doctrine , the Revelation of the Gospel of Christ Jesus , we shall find the most powerfull , effectual , and rational Means contained and discovered in it , of converting the humane Soul to God , and placing it in its just and true State and Position , and thereby attaining that Perfection , Happiness , and Everlasting Blessedness , and Rest , that is possible for any reasonable Man to desire or expect . Only I must add this Caution , that when I speak of the Doctrine of the Gospel and Christian Religion , I do by no means exclude the Divine Revelation of the Old Testament ; for both Testaments make but one entire System of the True Christian Doctrine : the Old Testament is preparatory to the New ; and the New Testament Explicative of the Old , and takes in , either in express Terms , or by necessary admission , all the Truths of God delivered in the Old , and is recommended by Christ himself to his Disciples and Followers , together with those other additional Discoveries and Precepts that he made and gave . But yet thus much must needs be added , That the Doctrine of Christianity , as it is singly revealed in the New Testament , gives a much greater Light , makes more full Discoveries , and contains more effectual Instances to bring about the Soul to Almighty God , than that Old Testament alone did or could do : And I shall now proceed to some of those most Eminent Particulars and Instances for this purpose . 1. Whereas the Notion of God was greatly Corrupted in the Minds of Men , as is shewn in the former Chapter ; the Christian Doctrine rectified those Notions , and gives us a true Discovery of the Divine Nature , so far as our finite Understandings are capable of it , Acts 17.23 . Whom ye ignorantly worship , him declare I unto you : here we have the great Discoveries of the Perfection , Excellency , and Beauty of the Divine Nature , and therefore an Object infinitely deserving the greatest Excess of our Love , and of our Dependance and Reverence : his Eternity , Unity , Purity , Holiness , Goodness , Wisdom , Power , Justice , Mercy , Placability , Long-suffering , Gentleness , Faithfulness , Truth ; in a word , that he is the Perfection of all Excellencies , the Chiefest Good , and the most Sovereign Object of all our Love , even upon the single Account of his own transcendent Perfection and Excellence . But I come to things more specifically applicable to the Redemption of Mankind by Christ Jesus : Therefore : 2. I have in the former Chapter mentioned the Suspicions and Inclinations of Mankind to think the Soul is immortal , and that there is a Future State thereof for Rewards and Punishments ; but this Supposition was much clouded with uncertain Conjectures and Imaginations : But Christ in the Gospel hath given us a full Discovery and Assurance of the Immortality of the Soul , and a full Prospect of the future State of Rewards and Punishments ; and therefore is truly said to have brought Immortality and Life to Light by the Gospel . 3. Whereas in the former Chapter I have shewed that although the External Blessings distributed among the Children of Men were greatly Valuable , and more than any Creature could either deserve , or by his own Power procure ; and therefore Almighty God in respect of these , highly deserved our Love , as our greatest Benefactor : yet that many wise and considerate Men , considering the promiscuous Dispensation of External Blessings , and the great Excellency of the humane Soul , did reach after Blessings of a higher Nature and Use , than such as only served the Meridian of this Life . Here we have a Discovery of the immense Beneficence and Love of the Glorious God , unto Mankind , and therefore the highest Attractive of the Soul , namely , Immortal Happiness , Glory , and Blessedness , freely and bountifully offered by Almighty God , through Jesus Christ , to all that will be but converted , and turn unto him ; and this done upon the Account of his own Beneficence and communicative Goodness unto the Children of Men , that were Enemies , and estranged from God , by Evil Works , as well as to the rest of Mankind . Certainly if Love , undeserved Love , be the greatest Attractive of Love ; if the free Collation of the greatest Benefits that the humane Nature is capable of , namely , Immortal Glory , Life , and Blessedness , be the greatest Allective of Love and Gratitude to our Benefactor , then here is such an Attractive of the Soul to God as its chiefest Benefactor , that cannot be elsewhere matched or equalled . But this is not all : Therefore , 3. There is yet farther such an Instance of Love , in the manner of procuring this Benefit , that seems to equal the very Benefit it self ; namely , God Almighty sending his Son , his only Son , into the World , so far to humble himself , as to take our Nature upon him with all its Natural Infirmities , Sin only excepted . 2. In that Nature to live a poor , despised , persecuted Life , reproached with the most odious , though undeserved Calumnies . 3. In that Nature to be betrayed by his own Disciple , condemned by his own Country-men that were of highest Esteem among them , the Priests , Scribes , and Sanhedrim ; mocked by the Soldiers , Crowned with Thorns , his Flesh torn with Scourging , delivered over to the Gentiles to be Executed , and then exposed to a most painful , ignominious Death , among Thieves and Malefactors . And , which yet was more than all this , his very Soul made as it were , an Offering for Sin , heavy unto the Death , astonished , and in an Agony , by the Eclipsing for the time , of the Comfort and Influence of the Divine Presence and Love. And all this done to expiate the Sins of Men , to become a Sacrifice for the Sins of his very Enemies , and purchase and impetrate for them , this greatest Benefit of Everlasting Life and Glory ; and all this thus done by the very Design , Counsel , and Contrivance of the Offended God , to satisfie his own Justice , to magnifie his own Mercy , and to save his undeserving Creature : These are Instances of a strange and stupendous Love , and do Aggrandize the very Benefit it self , than which yet there could not be a Greater . So God loved the world , that he sent his only begotten Son into the world , that as many as believed on him , should not perish , 1 John 4.10 . Here is Love ! not that we loved him , but that he loved us , and sent his Son to be the propitiation for our Sins . Herein the Love of God is manifest , that when we were yet Sinners , Christ dyed for us . And now , if any be so inquisitive as to ask , Why was all this adoe ? Could not God have saved Men without such a hard and bloody Scene ? or if he would not give Mankind Everlasting Life without Conversion of the Soul to him , could he not by the Empire of his Power , have over-ruled the Hearts of the Children of Men to such a Temper and Position ? I Answer , It is true , he could and might have done so : but he that made Man an intellectual and a free Agent , and placed all those Affections in his Nature , which I have before-mentioned , was not minded to abrogate nor alter the humane Nature ; and at once to shew both his Constancy to those Laws , he hath most wisely settled in Nature , and yet to bring about this Great Work of Conversion of the Soul to God without offering Violence to the Laws that he had settled in Nature ; and therefore in this Great Work of the Conversion of the Soul to God , draws it with the Cords of a Man , with the Bonds of Love , and deals with the humane Soul more humano ; and by those admirable and stupendous Instances of his Beneficence and Love to Man , attracts and draws the humane Soul to love this incomparable Benefactor , and consequently to that Duty and Obedience which he owes to God , and to Felicity and Happiness , which Almighty God thereupon freely and bountifully will confer upon the humane Soul and Nature , by such Means as were exactly sutable to the Laws of Nature settled by him . 4. But yet farther : If this greatest Benefit , Everlasting Happiness brought about for Mankind by so Stupendous a Means , should yet not be attainable by the Children of Men without very difficult Terms and Conditions on their part , the Mercy it self , though Signal and Great , possibly would not be attainable . But to obviate this Difficulty , the Terms and Conditions on the part of Man are very fair and easie ; namely , to believe this Message from Heaven , brought by the Son of God , and to use our sincere and best Endeavour to obey the Precepts of a Sober , Righteous , and Godly Life , enjoyned by the Son of God , and thereby to perfect and rectifie the Soul to its just State and Habit. 5. And because this Evangelical Message seems to be very strange , that the Son of God should come into the World and take our Nature , and dye for the Sins of Men , and procure for them Everlasting Life and Happiness , the Glorious and Bountiful God hath not spared to obviate this Difficulty also , and provided those great Evidences of the Truth and Credibility of the Evangelical Doctrine and Message , that are most sutable to work upon the humane Reason and Understanding , and greater than which no Truth in the World ever had , or can have : And though I am not minded in this place to make a Collection of all the Evidences of the Truth of the Christian Religion , which hath been already abundantly done to my hands by others , yet I shall summarily mention some of those Evidences that render the Truth and Divinity of the Evangelical Message highly credible upon the most rational Accounts that can be desired by any reasonable Man. First , The Prophecies of former Ages recorded in the Old Testament of the Mission of the Messias , and the Great Ends and Success thereof fulfilled exactly in Christ Jesus , and the Success of his Doctrine . Secondly , The Miracles which he performed for the Confirmation both of his Mission and Message above the Power of Natural Causes to Effect , are a Seal from Heaven of the Truth thereof ; and the greatest and most convincing Testimony that can possibly be expected or given for the confirming of the Truth thereof : There is not any thing that doth more vigorously strike upon the humane Assent , or Affect it , than Miracles exceeding the Course and Power of Nature . Thirdly , And above all those Miracles , the Miracle of his Resurrection and Ascension into Heaven , which as it is above the Course of mere Natural Agents to effect , so the Truth of the Fact , as to both , is confirmed by abundant Testimony of many Eye-Witnesses of it . Fourthly , The laying down and pledging of his Life , in Witness and Testimony of the Truth of what he had taught ; he could not possibly have any Design to deceive Men , that would give such a Testimonial of the Truth of what he had delivered . Fifthly , The admirable Success of this Doctrine , which quickly obtained through the most part of the then Habitable and Learned World , notwithstanding the great Disadvantages that attended the Promulgation of it : As , 1. The General Opposition of the Jewish Doctors . 2. The great and deep Root that Idolatry had in the rest of the World. 3. And the severe Persecutions by both , against it , and the Professors of it . 4. The Meanness and Unlearnedness of the first Promulgators of it , Fishermen and Mechanicks . 5. The Author of it , publickly Crucified and supposed dead by those that oppos'd it . Sixthly , The Sutableness of the Doctrine delivered to the best Sentiments of the rectified humane Nature . But of this hereafter . Seventhly , The Obedience required from those that were to expect the benefit of this great Redemption , had these singular Advantages , viz. The Precepts of Christ and his Gospel were most Excellent and Perfect Precepts , such , as if deeply and seriously considered , were most highly sutable to Reason , and truly rectified humane Nature ; such as admirably conduce to the Peace and common Good of Mankind , to the tranquillity of the Mind , and to the perfecting of the humane Nature ; there is no one true Moral Precept of Vertue among the most Polite Heathen Moralists , but here it is to be found , and some others far more Noble and Generous than they ever dream'd of : Piety towards God , Submission to his Will , Obedience to his Commands , Righteousness , Justice , Fidelity , Innocence towards Men , Sobriety , Humility , Lowliness of Mind , Patience in Tribulation , Neglect and Contempt of Wealth and Greatness , Contentation with our Condition , Forgiveness of Injuries and many such like . And really I must say , that if I had neither Miracles nor Tradition to assure my Faith of the Truth of the Gospel of Christ , in all Particulars thereof , yet the admirable Purity , Rectitude , and Excellency of the Evangelical Precepts , their high Congruity to rectified Reason , the great Perfection that they give to the humane Nature where duly observed and practised , are an Evidence of most high Credibility of the Truth of the whole Evangelical Doctrine : So true is that of our Saviour , If any man will keep my words , he shall know whether the Doctrine be mine , or his that sent me . Secondly , Not only the Precepts but the Example of Christ Jesus was sutable to a Doctrine of high Perfection : Learn of me , for I am meek ; and ye shall find rest unto your souls . Thirdly , The Motives and Helps to Obedience of this most Excellent Doctrine , and the imitation of this unexampled Example , are high , powerful , and efficacious ; namely , an Eternal Recompence of Reward . Fourthly , The Remedies and Allowances for our Deficiencies from the Exactness of an Obedience in all things to all Evangelical Precepts , are great and encouraging ; Almighty God accepting a sincere , diligent Endeavour of an exact Conformity thereunto , and pardoning the Defects therein , that happen through humane Frailty , and all for the sake of that Great Sacrifice of his Son. And therefore to close up all that I have said , I find the Method of the Evangelical Dispensation to reduce and bring the Souls of Men to their just Habitude and Position towards Almighty God , admirably effectual to that End : I find also , that this Reduction of the Soul to its due Habitude to Almighty God , the most natural and sutable way of attaining its True Happiness . I find the Precepts of the Gospel full of admirable Congruity to the perfecting of the humane Nature , to the good of humane Society , and to the enriching and enabling the humane Soul : So that upon the whole Matter , the whole Design of the Evangelical Dispensation is ordered and contrived with most singular Wisdom and Forecast , with most admirable Congruity to the most refined Reasons , and with singular Advantage to affect the Souls of Men , and to bring them about to the great End designed by it , namely , the stating of the Soul in its due Position and Habitude to Almighty God , the perfecting of its Nature and Habits , and the final Fruition of Everlasting Felicity . And the Truth is , that the Divinity of this Evangelical Dispensation is herein manifested ; for if all the wisest Men on Earth , yea , or all the Angels of Heaven , had set themselves to have contrived a Method of the Redemption and Salvation of Mankind , they could never have found out so exquisite an Oeconomy suited to this End , as is delivered in the Revelation of the Evangelical Mystery : And therefore it is , those glorious Creatures the Angels look upon it with Admiration . 1 Pet. 1.12 . unto whom the manifold Wisdom of God is herein declared and manifested . But yet besides the admirable Wisdom of this Dispensation in the Matter and Ends thereof , there are two great Circumstances in this Revelation that signally declare it to be no less than a divine Contrivance and Message from the God of Truth and Wisdom . 1. In that the Ends propounded in it are not of any Secular or Worldly Advantage : Had the Gospel promised its Disciples and Followers External Wealth , Honour , Grandeur , Temporal Delights or Pleasures , it might have been suspected to have been a Politick Contrivance of some sagacious Men , to conduct Men , under pretence of a New Religion , to secular Advantages : But the Business of the Gospel is quite of another Nature , directed to the attainment of Ends that are quite of another kind ; nay , is so far from it , that it tells its Disciples they must not expect the Splendor of this World , but must neglect , deny , and contemn it ; that instead thereof , they must expect persecution , neglect , and contempt , from the World : and accordingly it succeeded to them , especially in the first and purest Ages of the Christian Church . 2. In that the Means and Instruments of its Promulgation to the World , were the most disproportion'd to a politick humane Contrivance , and the most unlikely in all humane Appearance to attain its End or Acceptation with the World : Had the Evangelical Oeconomy been the Product of a Consultation of a Conclave of Learned Rabbi's , or of deep Philosophers , or of Politick or Wise States-men , possibly it might have given an Occasion to the rest of the World to have said or thought , that it is true indeed , it is a well-polished System of a Religion , but yet it carries a Suspicion with it , of a humane Contrivance , considering what Wise Men were emyloyed in the digesting or promulgation of it . But the glorious God to prevent any possible Surmises in the Minds of Men , of this kind , and to let the World see and know that it was not a Contrivance of Humane Invention , Wisdom , or Policy , but a Method of Religion , and Salvation , instituted and manifested by Almighty God himself , and by his own immediate Ordination and Wisdom ; in the whole Method of the Evangelical Dispensation , doth industriously decline all Instances and Contributions of humane Helps and Advantages , and chooseth those Circumstances and Instruments therein , that had the least semblance of any Contribution of worldly or humane Wisdom or Advantage : Christ , the Messenger of the Gospel , a poor , obscure Man , hated and persecuted by his Country-men , and at length Crucified : his Apostles poor Fisher-men , unlearned , and ignorant Men , Acts 4.13 . the whole World of Learned Philosophers , of Jewish Masters , of Great Princes and States-men , opposing this Doctrine , with the greatest Industry , Skill and Power , vilifying it with Reproach , Scorn and Contempt : a Stumbling-Block to the Jews , and to the Greeks Foolishness . And wherefore was all this ? Certainly , next to the Excellency of the Evangelical Doctrine it self , there could not have been a greater manifestation of the Divine Wisdom , and a greater Indication that the Christian Religion was really and truly a more divine Institution than this manner of its Mission into the World ; namely , That by this it might appear in the Success it had in the World , that the Power thereof is of God , and not of Men : And therefore he chose the foolish things of the world to confound the wise ; and the weak things of the world to confound the things that are mighty ; That no flesh should glory in his presence , 1 Cor. 1.27 , 29. That in the admirable Success of the Christian Religion in the World , all Men might see and acknowledge , that it was neither the Contrivance of Wise Men , nor carried on by the Wisdom or Power of Men , but by the Power of God , and the Wisdom of God. And thus far touching this great Means of Reduction of the humane Soul to his just Habitude and Respect to Almighty God , viz. The Redemption of Mankind by Christ Jesus . CHAP. XIII . Touching the Reasonableness of the Christian Religion , and the sutableness thereof to the Reduction of the Soul to its due State , Position and Happiness . THere are many Truths both in Nature and Divinity , that have not , neither indeed can have their first Discovery unto Mankind , but by supernatural Revelation , which yet being discovered , have a high Congruity and Consonancy to true Reason : As for Instance , The manner and order of the Creation of the Universe , as it is delivered by Moses , if it be duly considered , is greatly consonant to the Nature and Reason of the things in the World , and yet it is impossible that it should at first be discovered , but by supernatural Revelation ; for no Man was , or could be a Witness to the Creation of things that were pre-existent to his Being , neither is it possible for humane Reason to search out by bare Ratiocination , the distinct order , method , periods , and other Circumstances of that Great Work of Omnipotent Power , and Wisdom : And the same may in a great measure be asserted , touching many of the important Methods and Circumstances of the Redemption of Mankind , and Evangelical Doctrine : Some things therein delivered , I confess , were before believed , either by the Light of Nature , or at least by some antient Tradition ; as the Existence and Perfection of Almighty God , the Immortality of the Soul , and a Future State of Rewards and Punishments ; though the Notions thereof were troubled and confus'd : But the Evangelical Revelation hath these great Preferences : 1. That some things are discovered therein which were never before discovered , nor discoverable but by Divine Revelation ; as , the Miraculous Conception and Mission of the Messias ; the Expiation for the Sins of Men , and the Impetration of Eternal Life for Mankind , by his Death ; and divers other great Evangelical Mysteries . 2. That as to those very Points of Truth that in some measure were before apprehended and believed by Mankind , yet they are more distinctly , plainly , and evidently discovered , in and by the Evangelical Revelation ; so that as to both these , it is truly said , that life and immortality are brought to light by the Gospel . But although this be true , that the Contrivance of Man's Redemption could only be by infinite Wisdom , and the Discovery it self is supernatural , a divine Message from Heaven , and published to us by the Son of God , Heb. 1. yet the Truths thus revealed do bear a great Consonance and Congruity to the True Light of Reason , to the true State of the humane Nature . For to say the Truth , True Reason in the Souls of Men , is but a Ray or Beam of that transcendent Wisdom that is in God ; and it is no longer true Reason , than as it bears a Congruity and Consonance to that Divine Reason ( as I may , with Submission , call it ; ) namely , the Divine Wisdom : And though in relation thereunto , the humane Reason bears not so great a Proportion as the Light of a Candle doth to the Sun , yet certainly , if it be True Reason , it holds an Analogy and Conformity to its Fountain and Original , and ceaseth to be Reason when it suits not to it . And in this respect I have adventured to range this means of Conversion of the Soul to God , among Means that are rational , and to call them reasonable and intellectual Means . And indeed they are so : there is no Religion that is , or ever was professed in any Age , that hath so great a sutableness to True Reason ; no Means or Method of bringing the Soul into its true , genuine State and Position , as the Christian Religion and Doctrine . I shall not pursue this Subject at large : but shall give some Instances , making good my Affirmation . 1. The Evangelical Doctrine gives us a clear Account of the Immortality of the Soul , and this is a Doctrine highly sutable to the very Sentiments of our Souls . 1. The Consent of the most Learned and Judicious Sects of the Philosophers , the Platonists , and many of the Stoicks . 2. It seems an utter unlikely thing , that the Noble Creature Man , of such admirable Endowments and Faculties of Mind , a Mind of that great Capacity , furnished with Conceptions that are of an Extent beyond a Life of Sense ; a Mind reaching after Immortality , and Communion with Almighty God , or at least , with those Noble Creatures the Angels : I say , it is highly incredible that such a Nature , such a Mind , should be placed and made , only to take a Turn for a few years upon the Theatre of this World , and then die and perish , and vanish like a blast of flame or smoke , and have a lesser Privilege of Duration , than many Vegetables and Brutes . 2. The Evangelical Doctrine gives us a distinct Account of a Future State of Rewards and Punishments : This is also a Truth highly consonant to natural Sentiments of Mankind , and to the ordinary Appearances in the State of humane Nature . 1. There is scarce any Sect of Learned and Judicious Men , nay , scarce any Nation under Heaven , but is highly persuaded of the Truth thereof in general , though they labour under differing manners of explicating it . 2. The whole Frame of the Universe do proclaim Almighty God to be delighted in the due Order and Disposal of all things ; every thing is full of Order , Congruity , Beauty , and Comeliness : only the Dispensations of External Good and Evil to Mankind , seem very confused and disproportionable to the Conditions and Deserts of Men ; Good Men to whom it happens according to the work of the wicked ; and wicked men to whom it happeneth according to the work of the righteous : therefore it is not conceptible but that there must be a time to set things at rights ; a day of the manifestation of the Righteous Judgments of the God of Order : this was the natural Conclusion of the Wise Man , Eccles . 3.16 , 17. when he saw the Disorder that was in the Dispensations among Men , I said in my heart , God shall judge the righteous and the wicked ; for there is a time for every purpose , and for every Work. 3. The Gospel teacheth that the Way and Means to attain a State of Blessedness and Glory in that future Life of Immortality , is , by converting the Soul to Almighty God , by Faith , Love , and Obedience ; by Purity and Holiness , by Righteousness , and Charity , by Sobriety , and Patience ; and all these Christian Vertues recommended to us by the Precept and Example of Christ Jesus : And certainly if we examine this impartially by Reason , such a State and Position , and Temper of the Soul is most sutable and agreable to a Life of Immortality and Happiness . And we may take a measure of it by the contrary : Let us but suppose a Soul entirely addicted to a Sensual Life , and the love of this World , placing its Felicity in Carnal Pleasures , Eating , Drinking , Wantonness , Recreations , Bravery of Apparel , Splendid Houses and Furniture , Great Retinue , great Store of Lands , Money , Flocks , Herds ; in Delights of the Ear , the Eyes , and other Senses ; in Power and Rule over others , and in the Sence and Delight of these Enjoyments , the Soul to be wholly immersed : let any Man but think with himself , how it is possible for such a Soul , thus addicted and habituated , to be in any kind of Congruity , with the State of Happiness of a separated immortal Soul ; nay , how it is possible for such a Soul to be without extream Vexation , Sorrow , and Perturbation , when it comes into such a State as is wholly unsutable to , and uncapable of such Enjoyments , which once it made its Felicity ; and if it had a Capacity to relish and taste such worldly Contentments , yet they are not in that State to be had , they are quite gone , and out of date , and vanished away . 4. The Doctrine of the Gospel commands and commends unto Mankind , Piety towards God , Vertue , Charity , Righteousness , Justice , Veracity , Fidelity , Sincerity , Integrity , Purity , Holiness , Humility , Sobriety , Temperance , Patience , Longanimity , and all other excellent Vertues ; and certainly if we take a Measure of these Precepts even by the Light of Nature , and True Reason , we shall find them admirably consonant thereunto , though there were no other future Life to come . 1. If once that most radical and natural Notion of the Existence of a Deity , and of his great Perfection be but deeply digested in the Soul , the greatest and most divine sort of Evangelical Precepts are and would be as naturally consequential thereupon , as the most necessary Conclusion of a Logical Demonstration : such as are the Love and Fear of God , Reverence and Veneration of him , entire Obedience to him , Patience and Resignation of our Wills to his Will , Sincerity and Uprightness of Heart , Thankfulness to him , Dependance upon him , Trust in him , a vigilant Conversation becoming his Sight and Presence ; an imitation of him in all things that we are capable to imitate him in . Again , 2. Tranquillity of Mind and Conscience was accounted among the Wisest of the Philosophers , the greatest Pitch of Happiness attainable by Man in this Life ; and I dare confidently assert , That no Precepts , no Practice under Heaven is more conducible to the Tranquillity of the Mind of Man , than these Evangelical Precepts before-mentioned , as might be made easily evident by Induction of Particulars . 3. The Peace and Good of Mankind , and of humane Societies , is a thing justly valuable by all Wise and Good Men : And what in the world is more conducible thereunto , then Veracity and Truth , Fidelity , Righteousness , Justice , Temperance , Sobriety , Charity , Beneficence , Longanimity , Goodness , Forgiveness , Meekness , Humility , Contentation , and all this bound on to the Soul , by the strictest Bond of the Love , Fear , and Duty we owe to the God of Heaven ? The greatest part of the Disorders in humane Society , arise by those Vices that are contrary to those excellent Vertues , as by Pride , Ambition , Covetousness , Falseness , Dissimulation , Churlishness , Injustice , Unrighteousness : These and the like Distempers of Soul , fill the World with Rapine , Violence , Oppression , Contention , and Deceit , which are cured and remedied by an Observance of the Evangelical Doctrine , than which there cannot be any thing more conducible to the perfecting of the humane Nature , and benefit of humane Societies . 5. The Evangelical Doctrine evermore inculcates these two great Qualifications of the humane Soul ; namely , the True Knowledge of God , and the true Love of God : the former is that which excites the latter , and the latter is that great commanding Affection of the Soul that fully brings about the Soul to God , and to a chearful and sincere Observance of him and his Will : The Love of God is the First and great Commandment , and draws along with it the Whole Duty of Man to God. And this is most consonant to what Reason it self dictates , and Experience evidenceth ; he that hath but the firm hold upon this Affection , governs a Man as he pleaseth . 6. The Evangelical Doctrine , in order to bring about Man to love God , gives us the highest , most transcendent , and obliging Instances of the Love of God , the antecedent , undeserved Love of God to Man , especially in the admirable Oeconomy of our Redemption by Christ , as hath been before-shewed : And certainly this is the most rational way that can be imagined , for the gaining of this great Affection , and the Conversion of the Soul to God. 1. It is in it self a most effectual Means to that end ; Love and Beneficence is the great Attractive of Love , as hath been before shewn ; and that Great God that formed the humane Soul , and placed it in its several Habitudes and Affections , and therefore best knows what doth most vigorously strike upon those active Strings , the Soul , did therefore choose this effectual Magnetism to bring about the Soul to him , 1 John 4.10 . Herein is love , not that we loved God , but that he loved us first . Again , 2. This Method of Attracting the Soul to God by the great and primitive Instances of his Love to Man , is most sutable to the Frame and Mould of the Nature of the humane Soul , and offers no Violence to it . It is true , the Glorious God is not necessarily bound to the Laws that he hath established in Nature , they were Laws given to his Creatures , and not to himself , and he may , and sometimes for great Ends , derogates from those Laws by the Interposition of his own immediate Power , as in Miracles . And upon the same Account may or might if he please , break in upon the Laws that he hath instituted in the humane Soul , and might infringe the Liberty of his Will , and turn him about to him , by an irresistible over-powring Necessity : But the Wise God hath settled and established the Rules and Laws of the Natures of things , with so great Wisdom and Foresight , that he rarely violates them , but ordinarily proceeds in the way of his Providential Regiment of all things , according to those Laws and Institutions which he hath fixed in the Natures of things : in things simply Natural , he usually proceeds by Natural Applications ; and in Rational Beings , by Means sutable to a Rational Nature , and therefore hath chosen this Means to draw the Soul of Man to him ; namely , by the Cords of a Man , and the Bonds of Love , as most sutable to the Complexion , Nature , and Constitution , settled by his own Ordination in the humane Soul. Upon the whole Matter therefore I conclude , that as the Apostle , Rom. 12. stiles the Consecration of the Body and Soul to God a reasonable Service ; so I do with the same Evidence of Reason style the Doctrine of the Gospel the Christian Religion , a reasonable Religion , a Religion fitted and ordered with the most exquisite Reason , and sutableness thereunto , to bring the Soul to its due Position , Respect , and Habitude to Almighty God , and thereby to have an Everlasting Happiness . CHAP. XIV . Concerning the Supernatural Means of retaining the Soul in its due Respect and Position to Almighty God and of the Reduction thereof unto it . I Have hitherto considered of those two Means of Reduction of the Soul to its due Position and Respect to Almighty God , which I have stiled Natural and Rational . It now remains that I should consider the Third Means , which I call Supernatural . It appears in the consideration of the Natural Causes and Effects in the World that , besides the Intrinsick Powers , and Propensions of things , there are certain Extrinsick , common , adjuvant Causes , that have a great Influence in the Effects and Appearances in the World. The Magnet hath not only its intrinsick , active Principle , its Form from which its Motions proceed , but there is also a common Magnetism of the Earth and its Effluxes , that greatly assist , excite , and direct its Motions . Animals and Vegetables have not only their intrinsick , specifical , vital Principles of their specifical Motions and Operations , but the Sun and its heat and influence is an universal , adjuvant , exciting Principle of all vital and sentient Operations . And not only the ancient Philosophers , as Aristotle and Plato , and their several Commentators , as Simplicius , Themistius , Alexander Aphrodiceus , Avicen , and Averroes , but also the Jewish Doctors , and the Christian Philosophers and Divines , for some Ages after Christ , did think that , besides the individual intellectual Soul of every Man , there was also a certain common intelligent Nature , or Being , substituted by Almighty God , whose Office it was to illuminate the humane Soul , to excite actual Intellection in it , and to communicate unto it these common intellectual Principles , which ordinarily and generally obtain in all Men , and stood in relation to the humane Intellectual Soul , as the Sun and its Light and Influence stands in relation to vital Natures in the Lower World : And this they call Intellectus Agens , which Averroes supposeth to be Vltima Intelligentiarum separatarum , and deputed to the actuating and exciting of Intellection in Men. This Opinion hath been ( possibly upon Reasons probable enough ) laid aside for many Ages in the Christian Church : the Use therefore that I make of it only is this , that though this Opinion seems to be dark and obscure , and not bottom'd upon a clear Evidence , yet it carries with it and under it an Adumbration of a great and real Truth , though they attained not a full clear distinct discovery of it : Therefore as the Apostle elsewhere in another Case told the Athenians , that that God , whom they ignorantly worshipped , him declare I unto you , Acts 17.23 . so , with some variation , I may with humility say , that secret , unseen , and spiritual Power , which these ancient Philosophers did not distinctly understand , but groped after it , and celebrated by the Name of Intellectus Agens , I am now endeavouring to declare . Almighty God , as he is every where by his Essential Presence , so he is every where by his Powerful Influence ; and as he is the Universal Productive and Conserving Cause of all things in the World , so he is more intimate unto , and effective of every thing in the World by his Efficacious Influence , than any second created Cause in the World ; for they are all but his Instruments , and therefore their Causality is still but in and from the virtue and influence of the first Cause . And this Influx of the First Cause , the prime Efficient , Almighty God , is by him ordinarily communicated , effused , and proportioned according to the several Natures of Created Beings ; though , according to his wise good Pleasure , he sometimes is pleased to doe it in a different manner for excellent Ends , pro imperio voluntatis . And therefore in Matters that are simply natural , this ordinary Efflux of the Divine Influence is suited to that common Law of Nature , that he hath settled in the World , and governs such things according to those instituted , regular , natural Laws . But unto an Intellectual Nature , such as is that of Man , endued with Understanding and Will , this Divine Efflux is communicated in a kind proportionable to those Faculties of the humane Soul ; and therefore these Effluxes of the Divine Influence are communicated in two kinds , 1. By way of Illumination , in relation to the Understanding Faculty . 2. By way of Persuasion , Inclination , and Incitation , in relation to the Will and Affections , although there are many other kind of Effluxes of the Divine Spirit and Influence : as the Gift of bodily strength , as that of Sampson , Judges 16.20 . the Gift of curious Workmanship , as that of Aholiab , and Besaliel , Exod. 36.1 . the Spirit of Majesty and Government , as that of Saul , 1 Sam. 10.9 . the Gifts of Prophesying , Tongues , Miracles , 1 Cor. 12.4.9 . for these were extraordinary Effluxes given out upon special Occasions , and for special Ends , though even in most of them , and other extraordinary Gifts of the like nature , the Understanding and Will were much concerned and wrought upon . 1. As to the Illumination of the Vnderstanding , certainly what the Sun is to the sentient Eye , that , and much more , is Almighty God to the Mind of Man : Psal . 36.9 . In thy Light shall we see Light , John 1. 9. This is the true Light that enlightneth every man that cometh into the world . 2. As to the Inclination and Bending of the Will , it is true , the Will is naturally free , but yet it is essentially Subject unto the God that made it ; and the operation of the Divine Influence upon the Will ordinarily is but persuasive , and therefore ordinarily resistable : thus the old World resisted the merciful striving of the Divine Influence , Gen. 6.3 . My spirit shall not always strive with Man. Acts 7.51 . Ye always resist the holy Ghost : but the Powerful God hath so great an Efficacy , and hath so intimate an Access into the Minds of Men , that he can when he pleaseth , and doubtless sometimes doth , irresistibly bend and incline the Will unto himself , according to his good Pleasure , Psal . 110.3 . Thy people shall be willing in the day of thy power . It is an excellent Expression , Prov. 21.1 . The heart of the King is in the hands of the Lord , as the rivers of water he turneth it whither soever he will : A good Artist will guide a stream of water to what place , and in what manner , he pleaseth , in the same Level , and yet without any violence offered to the natural Motion of the Water , which in all those Motions is kept entirely sutable to its Nature : And with the same and much greater facility the God of Heaven can , and often doth , infallibly Guide the Hearts of Men , yea of Kings , and yet without Force or Violation of its natural Liberty . There was never any Age nor People in the World that was wholly destitute of this Divine Efflux upon their Understandings and Wills : it is as Universal and Common as the Light and Influence of the Heavens ; only upon some in all Ages it was more special and effectual than upon others , even in the Gentile World. I have always esteemed those Excellent Men among the Heathen famous for Wisdom , Justice , Piety , and Knowledge , as Men illuminated and guided by this Divine Influence , though possibly communicated to them in a more signal manner than to other Men : Such were Socrates , Plato , Zeno Citticus , Solon , Lycurgus , Pythagoras , Tully , Seneca , Aristotle , and divers other excellent Philosophers , Moralists , and Law-givers , among the Gentiles ; who were by the Influence of the Divine Spirit excited , illuminated , and instructed for the Benefit of themselves and the rest of Mankind , and to prepare the Heathen World for the Reception of greater Light. When it pleased God to select unto himself and his special Government , the Family of Abraham and his Descendants , the Jewish Nation , he sets them in the middle of the Habitable World , like a Beacon upon a Hill , to be a kind of Common Instruction to the rest of Mankind ; and for that purpose , made them signal to all the World by his special Government over them , by Miracles , Signs and Wonders ; by giving them Laws from Heaven in great Majesty and Terrour ; by committing to them the Divine Oracles ; by raising up Prophets and Men specially inspired by an Extraordinary Spirit , and by effusing among them a greater Measure of the Influence of his Sacred Spirit . For ( that I may say it once for all ) it hath been always the Method of the Divine Wisdom and Goodness , when he sends out the greater Measure of this Influx , whereof I speak , the Divine Providence accompanies that Efflux with sutable external Means to render it the more effectual , and the more agreeable to the manner of the Reception of the humane Understanding : But when the Messias came into the World with the Message of the Glorious Gospel , the Sun was as it were in its Meridian ; and as the means of Illumination and Conversion of the World unto God was more effectual and universal , so was also the Efflux and Irradiation of the Divine Influence upon the Souls of Men more vigorous , diffusive , and universal . And as the miraculous Gifts of the Spirit of God appeared in the Miracles of Christ and his Apostles , the Gifts of Tongues , of Healing Diseases , of Prophecy , and the like , to confirm and establish Mens Minds in the Faith , Belief , and Obedience of the Gospel ; so neither was this all : but the secret and effectual Influence of the same Blessed Spirit appeared in Illumination of the Minds of Men , in persuading and mightily subduing their Wills to the Belief and Obedience of the Truth , in converting Mens Minds unto God , and placing them in their just and due Habitude to Almighty God. And this , according to the various Workings thereof , is sometimes called the Spirit of Regeneration , the Spirit of Renovation , the Spirit of Sanctification , the Spirit of Holiness , the Spirit of Adoption , the Spirit of Prayer and Supplication , the Spirit of Life , &c. according to the various Energies that this great Effusion of the Influences of the Blessed Spirit had upon the Minds of Men. And this great and more diffusive and effectual Effusion of this Influence under the Gospel was no other than what was prophesied of by the ancient Prophets , Isa . 25.7 . I will destroy in this Mountain , the covering cast upon the face of all people . Isa . 11.9 . The Earth shall be filled with the knowledge of the Lord , as the waters cover the Sea. Isa . 54.13 . All thy Children shall be taught of the Lord , Isa . 59.20 . This is my Covenant , that I will make with them , my Spirit , that is upon thee , and the words which I have put in thy mouth , shall not depart from thee , nor from thy seed , nor from thy seeds seed . Ezek. 36.27 . I will put my Spirit within you , and cause you to walk in my Statutes , and keep my Judgments and do them . Isa . 44.3 . I will pour out my Spirit upon thy Seed . Joel 2.28 . I will pour out my Spirit upon all flesh . And this Energy of the Divine Influence appears first by a secret Irradiation and Illumination of Understanding . 2. By a powerful Persuasion and inclining of the Will ; both which , as they were with a more vigorous and effectual Dispensation under the first breaking out of the Light of the Gospel , so they do accompany the Publication of it unto this day , and shall unto the end of the World ; though by reason of the Corruption of the Lives and Manners of Mankind , not with equal Success in all Ages . And thus far concerning the Supernatural Means of converting the Soul to God , and consequently restoring it to its true Felicity and Blessedness . CHAP. XIV . The Conclusion . AND thus I have taken Occasion upon this small Particle of Nature , which hath been under my Consideration , to make this not unprofitable Digression touching the true , genuine , and natural Position and Conversion of the Soul towards Almighty God. I have shewn what it is , namely , The humble and sincere Love of him , Trust in him , Obedience to him , and Delight in him . I have shewn that this is the most natural and reasonable Habitude of the Soul , that wherein consists her Duty , Happiness , and Rest . I have shewn the great Reasonableness and Obligation of the Soul unto it , the Means instituted by the God of Heaven for our Attainment of it ; And that every thing in the World attains and enjoys its sutable Perfection and Felicity , when it attains and keeps that Position , State , Station and Place , which the great and wise Creator and Disposer of all things hath appointed for it : and consequently there is no way for the humane Soul to attain its sutable Perfection , and Tranquillity , here in this Life , and everlasting Happiness and Glory hereafter , but in its holding that due Habitude and Respect to Almighty God before described . And that this ( next to the Glory of his Great Name ) is the principal Reason and End of all these admirable and special Methods of his Providence towards the Children of Men , both in their Creation , Preservation , and that stupendous Work of their Redemption by Christ . If we shall now look into the several Parts of the Vniverse , we shall find that every thing in nature intensely affects that Station , Position , and Order , that the God of Nature hath instituted for them ; and in the holding thereof , they attain and enjoy all that Felicity ( if I may so call it ) that their Nature is capable of , and when by any Accident they are out of that Station , they are in discomposure , and therefore by a strange , regular , connatural Appetite , they endeavour to recover it again . If we look up to the Heavenly Bodies , they constantly and regularly observe and keep those Stations and Motions that the God of Nature by the Law of their Creation hath instituted for them . If we look unto the Planetary and Elementary Bodies , we shall observe no less . If we look upon the Animals we shall observe them regularly to comport themselves according to the several instituted Laws of their Species , and those admirable fixed Instincts that are rivetted into their Constitutions . If we look upon Vegetables , they all regularly in all their vital Appearances do follow strictly and regularly the Laws and Methods of their several Kinds . Nay , this pitiful , inconsiderable Mineral , the Magnet , in all his Motions and Affections , regularly and exactly follows those Laws and Directions that are implanted in his Nature . But if we cast our Eyes or Thoughts upon the Children of Men , and their Ways and Walks , whose immortal Souls are directed to a nobler End than most of other visible Creatures , and have Capacities fitted to have a Reception of the noblest Object in the World , the Glorious and Eternal God , and to have an humble Communion with him , which is his True Position , Habitude and Happiness . I say , if we look on Mankind , we shall for the most part find it quite otherwise ; like Babies , Ideots , and Fools , they fix their Souls and the whole Verticity of them , ( pardon my borrowed Expression ) upon Rattles , Baubles and Toys , and imbase their Souls and Faculties with poor sordid Vanities , and Trifles , and neglect that Magnum oportet , wherein their Perfection and Happiness consists , so that we may justly take up the Prophet's Complaint both against our selves and others , Jer. 8.7 . The Stork in the Heaven knoweth her appointed times , and the Turtle and the Crane , and the Swallow observe the time of their coming : But my People know not the Judgment of the Lord. And were this in the time of Paganism , those times of Ignorance , which the Apostle says , Acts 17.30 . God winked at , the Wonder were not great : But this happens in the Christian World , where the Gospel and Holy Religion instituted by the Son of God , is published and professed to be believed : as we shall easily find , if we take but an Estimate of the Ways , Designs , and Delights of Men , even in the Christian World. 1. How many there be that bid open Defiance to Heaven ; Atheists that account it the Glory of their Wit and Courage , to make a Scorn of Religion , and of the Life to come ; and this not only by their Actions but even by open Professions and Words as far as they durst do , for fear of Humane Laws . 2. How many there be that wholly give themselves up to sensual Pleasures , Debauchery , Incontinence , Gluttony , Drunkenness , that make little or no Improvement of their Reason , but in making Provision for their sensual Lusts , and fulfilling of them with more advantage than Brutes ; the whole Bent and Current and Tendency of their Souls is after Sensuality , and wholly averted from that God that gave them their Souls for better Purposes . 3. How many there be that set the whole stress and tendency of their Souls to the getting of VVealth , sometimes indeed by Lawful Means ; but at other times by all kind of Oppression , Cousenage , Deceit , Rapine and Violence , and make their Wealth , their only Delight , Hope , and Confidence . 4. How many there are that make it the whole Business of their Souls to gain Honour and Preferments , great Offices , Titles , Power , Pre-eminence , and Authority over others ; wherein if they are disappointed , their Souls as it were dye within them , and if they obtain , they wholly bless themselves therein , till another Opportunity of farther Acquists be found , and then their restless , ambitious Souls press on farther for higher and greater Acquists of the same nature . 5. How many there be that pretend to the Profession of Christianity falsly and hypocritically , for base and secular Ends ; that make a Gain of Godliness , when they have not one Spark of True Religion in their Hearts . 6. Nay , yet farther , among those that are the greatest Pretenders to Christian Religion , I mean the Romish Clergy , how universally they imbase the very Nature of God and Christ , in their Image-Worship ? How do they even under a Disguise of Religion , turn away the Souls of Men from the Worship , Honour , Fear , and Love of God , by substituting the Adoration and Veneration of Angels and Saints , Shrines , Reliques and Toys , and carrying over that Love , Honour , Service , Dependence and Confidence , which the Soul should repose in the Glorious God , and his Son Christ Jesus , unto Creatures contrary to the Express Will of God revealed in his Word , and contrary to the whole Design of the Christian Religion , and the whole Oeconomy of the Wise and Glorious God to unite the Soul unto him , Thou shalt worship the Lord thy God , and him only shalt thou serve : so that although there be many great Errours in the Profession of that Church , yet this doth in a most special and direct manner steal away the Soul from its due Habitude unto the God of Heaven . 7. Nay , yet farther , even in those that have a true Sense of Religion , and their Duty to Almighty God , yet the Pleasures , Profits , Preferments , and Gaities of this present VVorld , starve that Fervor of the Love , and Conversion of the Soul to God , and leave but a small Portion of the Heart , for the Ever Glorious God : Nay the Great Searcher of all Hearts knows , that if our Love to the Glorious God were strictly weighed with that First and Great Commandment repeated by our Saviour , Mat. 22.37 . Thou shalt love the Lord thy God with all thy heart , and with all thy Soul , and with all thy mind ; which is most certainly our Duty ; our Love to God would be generally found to stand in need of many Grains of allowance from his Mercy and Goodness to make it accepted . All therefore that I shall say , is , To remind my self and others of the Saying of the Prophet in another Case , Isa . 46.8 . Remember this , and shew your selves Men : Men that have or should have Reason and Judgment to steer their Actions and Affections : Remember that we have in our Bosoms Immortal Souls , Souls that will survive all our sensual Pleasures , all the Wealth , Riches , and Honours of this World , which when this Bodily Life ceaseth , will have no Gust or Relish to an Immortal Soul , or if any , but to trouble and vex it : Remember that this Immortal Soul is capable of an Immortal Fruition of the greatest Good , the Vision and Love of the Glorious God : Remember that the Means to attain this blessed and beatifical Vision of God hereafter , is the Conversion of the Soul to God by true Love of him , Obedience to him , and Trust in him , while we enjoy a Life here on Earth : Remember , that this is the true , genuine , natural Habitude and Position of the Soul , and its Perfection and Happiness . Remember that it is not necessary for us to be rich , to be great , to enjoy an Affluence of all Worldly Contentments , nay possibly , yea probably this may be our greatest detriment and estrange our Souls from God : But it is of absolute Necessity to us to have our Everlasting Souls everlastingly happy : And now Remember this , and shew your selves Men , Men and not Children , to lavish away our Time , our Lives , and Souls in Trifles , in things that will not be of any use or convenience to our Everlasting State , but if they last so long , will last no longer than our Lives in this World , which may be but a Year , but a Day , but an Hour . Shew your selves therefore Men , Men that understand the Worth and Value of your Souls , your Everlasting Souls , and do not imbase them into an Employment and State below their worth and value : Shew your selves Men , Men that have or should have discretion to consider , that your Everlasting State of Happiness or Misery depends upon the well or ill Management of your Lives and Thoughts in this Life , which is but a State of Probation in order to Eternity : Remember , and shew your selves Men ; Men that understand your Interest and your greatest Concernment ; and while you live here in this World , set your Hearts upon that , which is the Chief End of your coming into the World , and as in reason you would wish to have done when you come to dye ; namely , the entire Conversion of your Souls to the Ever-Glorious God , the Beginning and End of your Being , in all Humble Love , Obedience , Faith , Dependance , Honour , and Service , in the frequent Thoughts of him , and Applications to him , in Veneration , Worship , Service , and Devotion to him , in all humble Imitation of him , in what he is imitable by you , viz. in Holiness and Purity , in Righteousness and Justice , in Mercy and Beneficence , in Truth and Veracity ; and this will be the Perfection , the Happiness and Everlasting Blessedness of your Souls to all Eternity . PSALM lxxxvi . 8. Neither are there any Works like Thy Works . THE Consideration of the Excellency of the Works of Almighty God , is as large as are the very Works themselves : which as they are of almost insearchable Number and variety , so the Excellencies of the Divine Wisdom , Power , and Goodness , appearing in almost every Work of his , are of an unsearchable Number and Variety . If a wise and industrious Man should spend all the days of his Life in the search of the admirable Structure and Faculties of the least Fly , or of one Organ of our Sense , the Eye , or the Ear , he must conclude even such a particular Enquiry with that Complaint : The greatest part of what I have discovered , doth not equal the least part of what I am ignorant of , notwithstanding all my Inquiry and Diligence . I shall therefore content my self with the comparing of some few of these Works of God , that seem most ordinary and common , with some of the choicest Works of the most exact and curious of the Children of Men , and by that Comparison , we shall see how much these Works of God exceed the Works of Men , even the Choicest Works of the Choicest Men. The Wise Ordination of Almighty God hath lodged in a Grain of Wheat , or Barley , ( as in the Seeds of all other Vegetables , ) a small imperceptible vital Seminal Principle , which , unless corrupted by some Accident , will lodge and rest in it a year or two ; I take this little Grain and cast it into the Earth , the ordinary Matrix for this seminal , vital Principle to exert it self , and observe the procedure of it . 1. It hath not lain there many days , nor possibly many hours , but by a kind of sensible Sagacity , it seems to perceive that now it hath attained a proper Place for the Exercise of its vital and seminal Activity , and seems to perceive the warmth , moisture , and sutable Fertility of the Lodging it hath got , and begins to rouze and agitate it self , and to put forward to that motion , which is proper for it to exercise , in order to the preservation of its Kind . 2. Then it sends forth from its narrow Receptacles , little Fibres or Roots , to lay hold on that Moisture , that may be useful for its farther Germination . 3. These little Fibrous Roots it sends not forth at every part of the Grain , but only at one determinate part thereof , namely , from that part of the Grain , at which it was first joined to the Stalk , and at which it received at first its vital Nourishment , namely , the lowest part of the Grain by which it was at first joyned to the Stalk . 4. By these little Fibrous Roots , as by so many little Veins , or Venae Vmbilicales , it attracts the moist , fertil nourishment , from the Earth or Water ; and by these it is conveyed to the Seat of this little , vital Principle , which seems to answer to the Heart of Animals . 5. This little vital Principle in the Grain of Corn , though it take not up so much room as the point of a Needle , extends its vital Power through all this little Mass of acquired Moisture , and perfectly assimulates it to the specifical Nature of that Grain wherein it is thus received , and as it were leavens it , and gives it a Tincture conformable to its own Nature . 6. This little Agent having thus gotten to it self , and assimulated this Portion of Moisture that it hath thus attracted , it presently distributes and digests it , partly for the enlargement and encrease of its little fibrous Roots for its farther Supply of Nourishment ; but principally it sends it out in a little Bud , visible in the top of the Grain of Barley , and in the side of the Grain of Wheat , which is the first visible Rudiment of its ensuing Stalk and Ear. 7. This little Bud , that is thus thrust forth , is most perfectly and infallibly of the same specifical Nature with that Grain from whence it springs ; of the very same Nature , Kind , Figure , with all the Original Buds that spring from Grain of that Nature . Neither doth the Wheat send out a Bud of the Kind of Barley , nor the Barly of the Kind of Wheat ; but each sends forth a Bud sutable to its own specifical Nature . 8. This first little Bud is continually supplied from this vital Principle with fresh Supplies , attracted continually and incessantly to it self , and from thence transmitted into this Bud , for its Growth and Increase . 9. This little Bud thus thrust forth and supplied , makes its way through the solid Clods and Earth , into the open Air , and displays it self into a Blade . 10. After this Blade thus thrust forth , it sends up from the bottom of that Blade a more compact and firm Consistency , namely , the Stalk or Stem , which from its several Joynts sends forth Blades , which inclose and compass the Stalk or Stem for its better safety and preservation . 11. After this little vital Principle lodging in this Grain of Wheat or Barly hath furnished it self with a stalk , it gives not over its Business , but still by its little Emissaries , its fibrous Roots , it attracts continual Supplies of Moisture , which it sends up through the Stalk , and unto the very Extremities thereof , for the production of Seeds of its own Kind , namely the Ear. 12. And being come to that Maturity as to be ready for the Production of the Ear , it begins the Rudiments thereof within the inclosure of the Blade that compasseth the top of the Stalk , which they commonly call the Hose : and upon the upper end of the Stalk within this Receptacle or Hose , for the better securing of the Ear from foreign Injury , it begins , and in a great measure perfects the first Rudiments of the Ear. 13. When the Ear is so far formed , as to get out of the Hole , it provides admirably , 1. For its Location , and fastening of the several Grains to the Stalk , whereby they may receive continued Supply from the Root . 2. Disposeth them in such order that none may be a hindrance , but each a Support to the other . 3. Cloaths the little Grains with Husks to preserve them . 4. And generally sends out certain Spires , commonly called the Beard , which are a Means of their further Security , and also a kind of excrementitious evaporation for the purging and perfecting of the Grain . 14. And till the Ear , and the Grains in it , be grown to a due hardness and maturity , never gives over the Supply thereof with convenient Nourishment , which it attracts by its roots , and sends up by the Stalk to the several Grains , which partake of it in a just and equal proportion , till they come to their just Growth and Maturity conform to their Species or Kind . Now in all this admirable Process of this little Vegetable , there are these Things observable , which do let us know that all this is not without an admirable Destination or Ordination of the Great and Wise God : 1. This Process is Constant and Vniform . The very same Method that this Grain of Corn takes , the very same will another Grain of Corn of the same kind take and observe ; and hence it is , that for the most part , a whole Field sowed at the same time with the same Grain , will be ripe together , excepting some accidental Matters make a variation in some few Stalks . 2. That it never errs , or is mistaken in its effect , unless by reason of some preternatural Accident . 3. That every Grain produceth its own specifical Grain , and not a Grain of another kind . 4. That all this Procedure is in order to an excellent End ; namely , the preservation of its kind , and yielding a Supply of Vegetables for the Use of Animals . 5. That this End is accomplished by Means exquisitely suitable to this End , and there is nothing superfluous , or idle , or unnecessary , nothing wanting or deficient in all this Process for the attaining this excellent End. If all the Men in the World would lay their Heads together , they could add nothing to it , nor take any thing from it , without disappointing the whole Effect . 6. Nay yet farther , though the Vegetable Process is obvious to us every hour , and we see and observe it ; yet it is not possibly imitable by all the Art and Skill of all the Men in the World , without the help of this little vegetable Principle of Life , namely the vegetable Seed . 7. Yet this is performed by this little poor , inconsiderable Principle of Life , with great Ease , and admirable Exactness and Uniformity without any Disappointment or Error . 8. Yet this little vegetable Principle hath neither Sense , Reason , Understanding , nor Knowledge what it doth , how it doth , why it doth it . My Child cannot learn to spin or to knit , unless it be taught and instructed , or have some Example or Instruction to guide it : but this poor , little , imperceptible , irrational , senseless Principle of Vegetable Life , doth all this at the first Essay , without Instruction , Example , or Rules of Imitation . 9. Therefore the Resolution of this excellent Artifice , in this little senseless Particle of Life , must be into that excellent Wisdom of Almighty God , which 1. hath implanted in , and given unto this small Particle of Life that excellent manner of operation , which this Particle it self understands not , yet performs it by an unerring Method : 2. That hath directed and guided all this admirable Process to a more admirable End ; namely , the Preservation of the kind , which yet this little senseless Particle of Life neither knows , nor knowingly intends . And this is the Reason why this Process of this poor , inconsiderable Particle of Life exceeds the Invention and Imitation of the wisest Philosopher , or most curious Artificer , because this little thing works according to that Law , that Power , that Rule , which is impressed upon it , and communicated to it by the most Infinite Wise God : it is his own immediate Stamp or Signature upon it ; but on the other side , though the Reasonable Nature in Man be the Impression of Almighty God , and of a far nobler Perfection than the Vegetable or Animal Nature , yet the Art , Wisdom , and Exercise of that Reason in Men , is but the Work and Actings of Men , derived from their own Choice and Abilities , and not so immediately from the Impression of Almighty God , but comes from him more mediately and secondarily , than those first and primitive Powers , Instincts , and Faculties , through the less perfect and blind , vegetable Nature . FINIS . Notes, typically marginal, from the original text Notes for div A44220-e4420 Jer. 31.18 . Psal . 63.8 . Cant. 1.4 . Jo. 12.32 . Psal . 78.37 . Psal . 25.15.141.8 . Notes for div A44220-e4680 Fecisti nos , Domine , ad te , & inquietum est cor nostrum donec requiescat in te . Aug. 1. Conf. c. 1. 
A42475	----	Causa Dei: = Gods pleading his own cause set forth in two sermons preached at the Temple in November, 1659. By Dr. Gauden, Bishop of Excester. Gauden, John, 1605-1662. 1661 Approx. 247 KB of XML-encoded text transcribed from 107 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A42475 Wing G344A ESTC R216426 99828157 99828157 32584 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42475) Transcribed from: (Early English Books Online ; image set 32584) Images scanned from microfilm: (Early English books, 1641-1700 ; 1947:14) Causa Dei: = Gods pleading his own cause set forth in two sermons preached at the Temple in November, 1659. By Dr. Gauden, Bishop of Excester. Gauden, John, 1605-1662. [32], 178 p. printed by John Best for Andrew Crook at the Green Dragon in S. Pauls Church-yard, London : 1661. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Sermons -- Early works to 1800. Sermons, English -- 17th century. 2005-10 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-09 Taryn Hakala Sampled and proofread 2006-09 Taryn Hakala Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion Causa Dei : Gods pleading his own Cause Set forth in Two SERMONS PREACHED At the TEMPLE in November , 1659. BY Dr. Gauden , Bishop of Excester . LONDON , Printed by John Best for Andrew Crook at the Green Dragon in S. Pauls Church-yard . 1661. TO THE Honourable Societies OF THE TEMPLES . IN order to adorn my departure from you ( worthy and honored Gentlemen ) with a Beno decessit such grateful respects and civility as becomes me , to your eminent and worthy Societies , I have formerly prepared , and now dedicated this following Treatise , as my fare-well Present to you , or a second monument of mine , yea and of your Honor , after that , which was by me the last year of Englands captivity , consecrated to the memorie of my reverend and renowned Predecessor Bishop Brownrig , under the patrocinie of your Name ; that was as the Urn or Conservatory of his and your reciprocal kindness , and mutual merits , with whose mortall remains your piety hath adorned your Temple : This second piece is the substance of those two Sermons which I first preached among you , after I was invited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those dark and dangerous times to bestow my pains with you in the Term time . The main subject of this is , the The true Cause of God , and the right pleading of it . Which Theam I then chose to preach on , because I observed in the whole course of our English traged●● , that eve●y party still pretended , to act their factious confusions upon their several stages , in these three Kingdoms , under the specious dress , colour , title and pretence of Gods Cause , and the high zeal they had to plead it . This , this was always inscribed on the most bloody banners ; with this their tongues and pens were whetted who sought to build their Counter-Babels on the foundations and ruines of Zion : With this Mark of the Lamb were those ravening wolves marked , who drank the blood , and eat the flesh of their Fathers and Mothers , of Kings and Clergie of Church and Country , with this Motto , The Cause of God and Christ , their false tongues , their crazie heads , their cruel hands and impudent faces were to be set off to popular reputation ; when nothing indeed was further from their hearts or works . O the Cause of God , the Cause of God , the Cause of Iesus Christ cries every tatling and teeming faction , when prostitute to , and impregnated by the Incubus of some novel lust and new fancy , as if it were now in travel , and readie to be delivered of some holy birth , or sacred prodigie . This language or fallacy non causa pro-causa , of urging the Cause where no Cause of God was , the rigid Presbyterian learned in Scotland ; this the puny Independant brought from Arnheim or New England : This of old the Anabaptists cried up at Munster , when to encrease their Faction they multiplied wives : This the silly Quaker now peeps and mutters in every corner : This the more bloody Papists boasted of in Ireland ▪ and other Bigots of that perswasion do every where magnifie the Romish cause , as the only Christian Catholick Cause . Mean while all these parties joyntly and severally labour to overthrow the true Cause , and excellent constitution of this Church and Monarchie of England : That is the truth , peace , honor and order both of these Brittish Kingdoms and of our Reformed Religion , as it is conform to the Word of God , to our ancient good Laws , and to the customs of the true Catholick Church : In which , the learned , loyall and Religious Nobility , Gentry , Clergie and Commons of this nation , with their Kings , have ever judged that the true Cause of God , as to justice and Religion , holiness and peace , the divine glory and welfare of mankind , was and is most eminently contained . I confess I was then wearie and ashamed of the counterpleas & counterscufles of those bold and divided harlots , who did each pretend with great zeal the Cause of God against the other , in order to oppose Gods righteous cause , which certainly ever was and will be but one and the same for ever , as to the main of truth and peace , of faith and good works , of justice and holiness ; I evidently saw by many years sad experience , that these rude rivals already had , and ever would first divide , then destroy the true cause of God , and the publick interest of this Church and Kingdom only to advance their private and partial causes , which were evidently leavened with most illegal extravagancies , with sacrilegious covetousness , with immoderate ambitions , with inhumane revenges , with implacable cruelties , and with impudent exorbitancies , and with most ●eigned necessities . Hence it was that I adventured in so great and illustrious an Auditory ( even before the day of our redemption dawned , or that day-star of the North appeared , which afterward ushered in our Sun of Righteousness ) I say I then adventured truly and fully to set forth my sense of Gods Cause , with such a resolution as our learned Bradwardin Arch bp . of Canterbury sometime took up , when he set forth his large and elaborate Volume De Causa Dei , of which he thus says in his Preface , De Causa Dei Scripturus sciens manum in ignem terribilem mitto , &c. That he well knew into what flaming fires ( with Scoevola ) he put his hand ; how many enemies he should contract and exasperate , by his honest stating and asserting the Cause of Gods grace and glory , against the Pelagian pride and presumption , who sought to advance the impotent power of nature , the cloudie twilight beams of Reason , and the maimed liberty of mans will ( which is clogged , corrupted , and hampered with many sensual lusts ) above the necessity and against the only sufficiency of Gods grace in order to his glory , and a sinners salvation ▪ yet that good Prelate did both proceed and speed : he did his work and had his reward , both in a good conscience and in great successes , as to his repressing that petulancy of poor worms , exalting themselves against the great God , without whom they can do nothing but sin against him , and damn their own souls . In like manner have I lived to see in a few months , after that bold essay of mine among you , the wonderful revolutions of Gods providence , pleading at once his own , the Kings , this Churches , and this Kingdoms cause ; the Cause of our Laws , Liberties , Lives and Religion ; the cause of all honest men , for their souls and bodies , for themselves and their posterities , in their temporal and eternal great concernments : All these great and good Causes are at once pleaded by our wise , just and mercifull God , against those strong delusions , those false pretensions , those rebellious usurpations , and those novel intrusions , which under the lie and hypocrisie of setting up Gods Cause , and the Cause of Jesus Christ , made prophane men abhor the very name , & godly men to pitty the reality of Gods holy cause , which they saw so miserably mistaken by some , and by others so shamefully deformed , so sordidly defiled , so impudently blasphemed through the wicked policies , and horrid practises of some monsters of men , most unsanctified Saints , who were so diametrally contrary to the Word of God , to the laws of this Land , and to the example of Iesus Christ , and all ●rue Saints ▪ and so no more capable to set up or promote Gods righteous cause ( except that of his punitive Iustice for our sins , to which the Devils themselves may serve as Executioners ) then the sparks of hell can add to the light of heaven , or the falling Stars and Meteors contribute to the lustre of the Sun , or the crooked winding of the Dragons ●ail could give protection to the Woman and her childe , against whom his mouth vomited those black floods ▪ and Stygian eructations , which by Heretical or ●ch●●matical , or Heathenish , or Atheistical persecutions seek to overwhelm them . The great and blessed God hath taken the matter into his own hand ; what you then faithfully heard , and devoutly prayed , for with me , as to Gods pleading of his own Cause , you have lived to see fulfilled , as it was then by me discoursed and foretold , while the poor people of England were halting between man● opinions , all eagerly pretending to be for Gods Cause : one for Aristocracy , the other for Democracy , one for Presbyter●● , the other for Independency ; one for their Antiepiscopal Covenant , another for their Anti-regal Engagement ; one for ab●uration of Kings , the other for extirpation of Bishops , a third for setting up the Kingdom of Iesus Christ , in which they might rule instead of both King and Bishops ( and all this ( forsooth ) in order to advance the Cause of God , though in ways quite contrary to the eternal rules of charity , justice and religion , the Laws of God and this Nation ) amidst this confusion , the Lord from heaven hath on the sudden convicted , confuted and confounded all those specious , but spurious pretenders to Gods Cause , which is not to be begun or carried on ( as I after declare ) by any means but such as are pure & peaceable , just and ●oly , either by an orderly doing good in our places , or by a patient and humble suffering of evil inflicted on us , though it be for well doing . It is most evident , that as in natural , so in civil and Ecclesiastical motions , all things magnetically move , as they are moved by their chief cause ▪ or grand concern , which by a circular kind of influence studies to unite the finall to the efficient cause , that the power of the one may enjoy the good of the other . This Cause is the first and last mover of every knowing agent ▪ it is the weight and spring of all rational activity ; it is a pulse ever importuning the spirit , and beating upon the heart , the one thing necessary , to which men seek to make all other things subservient , or at least subordinate , the centre from which and to which all lines are drawn . The better to compass their respective designs , every Agitator for Faction did cunningly entitle God to their Cause ( as some that are cautious of the crackt titles of their estates resign the Fee to the Crown , and take from them a Lease of a thousand years ) ●o did the counterfeit and contrariant Causes ( larely so scu●●sing in England , for place and power ) set themselves up under the name of Gods Cause , while they were indeed the causeless corrupters of our Laws , the Nations heavie curse , the Churches moth and corrosive , and confounders of all ; yet each of their pretended causes were impudently pleaded by ●ome men ▪ in Churches and Courts of Iustice as Gods Cause , y●● & by ●ome suppositi●ious Par●●aments they were voted for , till they had run themselves and all of us ( like S. Pauls ship in the storm ) upon such rocks of Anarchy and confusion , as were past humane hopes of recovery , if God himself had not arose by a providence ( scarce ever paralleld in any age or instance of the world ) to plead by a still voyce , after all our foregoing earthquakes , fires & tempests , the Cause of his own great Name , and the honor of our blessed Saviour , with the sanctity of our Reformed Religion , and the Loyalty of our English Nation , the rights also of the Crown , with the double honor of our Church , and in sum the just restablishment of all our long shaken and overthrown foundations ; the cause of all which was pleaded more effectually in a few calm Months , when the voyce of Law and Reason , of Loyalty and true Religion , came to be heard in our streets , then they had been , or ever could have been in many years , by plunderings and sequestrings , by killing and slaying , by illegal covenanting , and perjurious engaging , by devouring and destroying both Church and Kingdom . I am piously ambitious ( though my station be now removed from you , & made ( without my seeking ) much uneasier , though somewhat higher , then it was before ) to deposite thi● work with you , O worthy and honourable Gentlemen , among whom it had its first productions of whose love and favor , as you know , I never made any mercenary gain , or pecuniary advantag● ( as that wretched Libeller , 〈◊〉 Creticus Borborites enviously suggests , my charge of attending your service being beyond any benefit I ever received , ) so I mus● own this , as the greatest rewar● and only satisfaction , which I ever had , or expected for my pains among you , that I had thereby an happy opportunity , in so noble an Assembly , and in so desperate paroxysms of our distempered times , to set forth with my wonted freedom , the great concern of all good men , which is the true Cause of God , which must be pleaded against our own and others lusts ; and to discover those potent epidemical cheats which under that name had so long abused these British Nations and Churches . I well remember , that some of my more touchy and guilty hearers ( men of name at that time ) were at once scared and scandalized to hear me preach so freely and smartly of that subject ; they feared their practice and craft would soon fail , if once the true Cause of God were rightly stated and pleaded : yea some men of the long robe , and of large consciences protested after the hearing of the first Sermon they durst not hear me preach again on that subject , least their silence should make them guilty of High-treason , by their no● complaining of me to the Traytor● then tyrannizing over us : Indeed they were justly jealou● that the true Cause of God , like Moses Serpent , would eat up al● those of the Magicians : That the Cause of Christ , of the tru● heavenly Jerusalem , would either batter down or undermine those bloody Babels of their Common● wealths , which were indeed the common woe , though it made for some mens private wealth by the prices of blood and wages of iniquity which they greedily received . I thank God , I never feared the frowns nor affected the smiles of such servile Sycophants , who durst plead any Cause but what was truly Gods , the Kings and the Churches . I had then sufficient encouragement from the love and approbation of the most and best of their Society ( without which , yet I ought and should have done my duty , upon the account of conscience and inward comfort ) Hence is this my confidence of inviting you again to review the Cause of God , which hath been now mightily pleaded beyond what we could ask or think , God himself conquering the monsters of our sins and miseries , by the miracles of his mercies ▪ My aim is to retain and engage as Counsellors , Advocates , and Servients to this righteous cause ( yet without any other Fee then that of a good conscience in this world ) not only men of my own profession , as Divines and Ministers , but you ●s o that are either the Sages and Iudges , or the Students and Practisers in the Laws ; because I look upon you as Masters of great Reason , and no less careful ( I hope ) of true Religion , best acquainted with the constitutions of this Church and Kingdom ; persons generally adorned with ingenuous education and good literature , yea and , which is more in vulgar eies and esteem , with good estates ; Gentlemen related by birth , or alliance ; or clients or acquaintance to the best Families and greatest affairs of the Nation ; you either fill the one or attend the other house of Parliament ( while no Bishop or other Clergie-man never so worthy is admitted to come there , unless as a Supplicant or Delinquent ) your counsels and examples are not onely influentiall in your country retirements , but also efficacious in all the Cities and Courts of England . It is your custom , and no less your wisdom and honor to keep to , and plead for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Magna Charta , fundamental Laws and ancient and excellent constitutions of this Church and Kingdom ( not therefore good because ancient , but therefore ancient because they were judged and experimentally found by our wise and pious Progenitors to be very good , yea best for this Church and State : ) It becomes the freedom of your spirits and estates , as Lawyers and Gentlemen ( however the poor Clergie are oft compelled to popular dependancie , yea and some of them ( like leeches ) thrive best when they hang most upon the skins of people ) I say it becomes you to be the furthest of any men living from flattering or abetting any factius novelties , or Fanatick Novellers in Church or State , which you cannot do without greater sin and shame then other men , because you have more knowledge of good and evil , of Law and Iustice , of Reason and Religion ; the guilt and burthen of other mens sins , which are lead and deluded by your counsel or example must needs lie heavie upon your souls ( as well as ours of the Clergie ) when being their guides , lights and oracles , you or we prove their deceivers and seaucers . Certainly if the poyson of some Lawyers teeth had not venomed the wounds which some Preachers tongues first gave to the life and welfare of this Church and Kingdom , we had not run to such horrid ulcers , such in veterate and incurable gangreens of disloyalty and irreligion of faction and confusion , nor endured so various , ridiculous , and superfluous Tragedies ; which then began when Pulpits rang Aarons bels backward , as to the Cause of God ; and Courts of judicature meanly conformed to the vilest lusts of men , such as have given horror and astonishment to the modest part of mankind ; and which threatned ( except the Lord had been merciful to us ) to have tormented Kings and Parliaments and people of all degrees in the hell fire or Tophet of everlasting fewds , factions and confusions , under the specious name , but most putid fallacy of Gods Cause , the good cause , and at last the good old cause : though nothing was more vile and novel , less ancient or more arrantly wicked , for perjury , perfidy , Sacriledge and Regicide , void of all fear of God , or reverence of man ▪ contrary to the Word of God and Laws of that Nation : A Cause , the zealous Martyrs for which are only fit to be put in the Devil● Diptych or Calendar , or in God Black book , not in the Book of lif● Against all which presumptuo 〈…〉 imposures in Church and State You ( O worthy professors of the La 〈…〉 and of our reformed Religion , a● well as we Preachers of the Gospel● have now all honorable and saf● encouragement to oppose ou● selves under the protection of God and the King , that both you a 〈…〉 Iudges and Iustices by the civil sword , and we as Bishops and Presbyters , by the spiritual sword ▪ may be as valiant for the honour and order of the established Religion and Laws of England , for the ancient and excellent Government Regal and Episcopall of this Church and Kingdom , as others have been impudently pragmatick to broach those novel errors , most illegal injuries and high indignities which they brought upon us , more by our own cowardize perhaps then their courage . Let us dare as much to be Loyal and religious , honest and orderly , as others have dared to be false and base , insolent and irregular , injurious and sacrilegious . They wanted not many black mouths , vile tongues , and libellous pens to plead for the Baalims which they set up ( meer Idols and Teraphims in Church and State ) which are now ( blessed be God cast out to the moles and bats . O let not us , for I would have no difference between your learned Tribe and ours , let none of us who are most versed in God or mans Laws , be wanting to the true Cause of our God and Saviour , of our rightful King , of our reformed Religion , and of our famous Church , in its Doctrine , devotion , discipline and Government , In the cause of which , all your and your posterities happiness are included . Since then by the goodness of God the monstrous and many-shapen Dagons of our late Philistins and oppressors , are now faln to the ground and broken off head , hands , and feet , a meer fanatick stump ; let us turn Israelites unanimously set our selves , as we have done , to the welcome reception of his Majesty , so to bring home with truth and peace , honor and order , joy and jubilation the Ark of God , the Church of England , restoring it to its place , and adorning it with all the beauties of holiness , worthy of the wisdom and piety , munificence ▪ courage and honor of our Ancestors who were famous both for their loyaltie and Religion ; the fruits of whose care and constancie we enjoyed heretofore , as men and Christians , in a wel-reformed , united and setled National Church , till some men lost their wits and hearts , their credits and consciences , their sense of duty to their God and their King , yea and their first love of our reformed Church and Religion , for which our famous Forefathers had so notably pleaded , not only in the Pulpits & at the Bars , but in prison also , and at stakes , when they were able to say with truth and comfort , as the royall Martyr of admired memory , did now dying That they thanked God they had a good Cause and a gracious God. Certainly t is better thus to suffer for God cause ( inpietie , justice patience and charitie ) then to prosper in the Devils with sacrilegious usurpation and injury ; this as a fire of thorns may blaze for a time , but it will soon be extinguished , the other carries the lawrells and crowns of eternal victory ; for though we die for it , yet we shall live by it ; the greatest trophies of Gods cause are in another world ; there our Lord Iesus Christ with the Prophets , Apostles , Martyrs , Confessors , and all the true Professors set up their victorious banners , and rest in eternal Triumphs ▪ O let us all cast anchor in Gods Cause , and we shall have no cause to fear the tossings of this world , which was and ever wil be a restless Sea. Let us keep Faith and a good conscience from shipwrack by preservation of our Laws and reformed Religion , so shall we and our posteritie , Kings and Subjects be most safe on earth , however we shall be sure to gain our main cause and process at last in heaven , tho in other things we be less advantaged as to this world , for all our care & pains in pleading Gods , the Kings , and the Churches Cause . In which I hope I have not been wholly wanting to my duty in the worst of times ; nor shall I be now discouraged in these more Halcyon days , however my sun may seem to be in its Western decline , wher I find my self preferred as to much more love , civility and honor from the Gentry , sober Clergie & ingenuous people of that Diocess then I can well deserve , so I am exposed to much more business and fatigue of life , sweet●ed with far less worldly comfort & t●anquillity then formerly I enjoyed , when I had the happiness of a more conv●nient as well as a more private and retired condition , but Iow my self more to the publick cause of God and his Church , of my King and Country then to my own ease or private interest , for those we must be willing to do , suffer , and deny our selves in any thing short of heaven , sin and hell ; faithful seruice of them is our greatest freedom , highest honor , and will be at last our greatest reward , if we can but have patience to wait a few years till we pass to another world , where the crown of eternall glory shall be set on the head of that vertue which envie here may depress : That you with my self may persevere in sincerely pleading and promoting Gods blessed Cause ( which is our own ) is the earnest prayer of , Your very humble Servant John Gauden , Bp. of Exeter . E●ueter Feb. 20. 1660. ERRATA . Pag. 66. line 26. r. which , l. 27. r. of , l. 28 ▪ dele them ( ) . p. 61 l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 18. r. Hinges or ●xes . l. 19. r. polar , p. 89. l. 15. r. pleaded , p. 150. l. 19. r. l , p. 153 ● 8. r. pursue . Causa Dei : Gods pleading his own Cause . Set forth in two SERMONS Preached at the Temple in Novemb. 1659. Upon PSAL. 74. 22 Arise , O God , Plead thine own Cause : Remember how the foolish man reproacheth thee daily . THis Psalm is a most Pathetick Lamentation for the deplorable state of the Church of God among the Jews in the Babylonish captivity ; after the Justice and Wrath of God had let in the power aud malice of enemies , as a mighty flood , which swept away not onely the civil peace , liberty , plenty , safety and honour , with the Majesty and Government of the State , but also the very face and form of the Church ; The publick profession , order , decency and solemnity of Religion , the Worship and Service of God , moral and ceremonial , as to sacrifices and oblations , Prayers and praises in the Temple . . § A matter of the greatest consideration to every pious and devout soul , who cannot but be grieved to see Religion ( as the light of the sun ) put under a bushel , confined to closets and corners , driven to private and precarious Conventicles , to be forced to thin and scattered Congregations ; or which is worse , to affect separate Conventicles ▪ where the ta 〈…〉 d ra●● of verity will never be able to ●●ep charity warm , or cover the 〈…〉 of Schism and Faction . 〈…〉 i● the● time to cry out with old Eli Ichabod ; The glory is departed from Israel ; the beauty of holiness is turned into sackeloth ashes and ; publick joys sink into mourning , and solemn Halelujahs into sad lamentations , full of sighs and tears . There is no cause to triumph , or joy upon any civil and secular accounts in any Nation , never so prospe●●●s when true Religion is eclipsed , or the true Church and its Ministry discountenanced , debased , persecuted , plundered , destroyed , reproached : Then if ever , as the Mariners cryed to Jonah in the storm , Every man should cry mightily to his God , apply his hands to the ore ; that is , to such means , as being pious and prudent , are only proper to be used in Gods Cause . This Psalm beare the name of Asaph ▪ that famous Master in Davids time of Church-musick , both Vocal and Organical ; in which there is so much of humane , yea divine sweetness , composure and rapture , that nothing but savage Barbarity , and rude hypocrisie , can envy or deny the Church of Christ , both Christian and Judaick , the blessing of holy harmony , in singing to God , and setting forth his high praises in the greatest perfections of melody that man can attain unto , and the Churches gravity enjoy . Not that it is like to have bin then penn'd by Asaph , as if by the spirit of prophesie he had foreseen , foretold and forewarned the captivity four hundred years before it came to pass ; but either some other of that name wrote it in the time of the captivity ; or some man of another name might then write this doleful Psalm or Threnody , to the composure , method or tune of Asaphs excellent melody , who was one of the chief Singers , leaving to after ages further monuments , not only of devout compassion of the Churches affliction , but also of those heavenly comforts , which may in all cases be used and enjoyned in such holy forms , as do set forth the exemplary passions of devout men ; either as to joy or sorrow , complacenc 〈…〉 compassion , prayer or praise , in publick or private concernments ; so that , not onely ( as St. James speaks ) If any man rejoyce , he may sing Psalms of praise and thanksgiving ; But if he be afflicted , he may read , pray and weep over such divine Ditties as are most suitable to the sence and sorrow of his soul , or the state of the Church , yea , and of any private friend . This holy Pen-man ( whoever he were ) having an heart full of zeal for Gods glory , no less then eyes full of tears , and lips full of complaints for the Churches calamities , suffers himself to boil over to all the Topicks of pathetick Oratory , and devout importunity , sometime deploring in general the sad state of things , other while complaining to God in particular instances ; yea in one place he seems to complain of God himself , as if he were regardless and negligent of his own interests ; Tanquam coecum & surdum numen ; as if he needed a Monitor and Remembrancer to mind his own cause : one while he deplores Gods fierce anger against his Church ; Then he tells him of the near relation he had to that suffering Cause . After he shews God the ●ad and shameful prospect of his Churches ruines : what havock the enemies insolent and unbridled rage had made ; First , of his publick Worship , then of the very places which his name had consecrated , and pious gratitude had both dedicated and adorned with politure and art , to be Temples or Synagogues , that is Houses of God in the Land : Then he quarrels and almost chides ( as it were ) by an humble expostulation , and pious impatience Gods long silence and great reservedness . § . At last , to take off any seeming stupor ( which is not incident to the Divine omniscience , and most vigilant clemency ) he applies the most sharp spur and pickquant goad in the world ; namely , the reproaches of God's and his Churches enemies ; which the Lord professed long ago so much to fear ( speaking after the manner of men ) and thereupon more than once disarmed his Justice ▪ now brandished against his own people when they had sinned , and highly provoked him not onely to punish them , but to purpose and threaten the utterly destroying them ; yet he made gracious retractation , that he might avoid the dint and impression of his enemies poysoned darts and venomed arrows , even bitter words , petulant scorns , and arrogant reproaches , which Moses represents to him , as a notable allay or cooling to the over-boylings of his wrath : And it wrought so effectually in the highest paroxysms of Gods anger , that the Lord chose rather to use the shield of his patience , long-suffering , great goodness and indulgence towards his Church grievously apostatising ( that he might thereby defend himself from the sarcasms of his enemies , as if he were either ignorant or impotent , or malicious or mutable ) then by using the sword of his Justice too rigorously against his Church , to wound both it and himself , to the most odious joy , and insolent triumph of their common enemies , who hated and opposed the Church , not as smning and swerving sometime against God , but as serving of him , and adhering to him in some measure at least , beyond all other men . § . The Psalmist further urgeth the former experiments of Gods power and providence , as in the general course of nature , which is regular and constant ; so in the special exigents of his Church ; endeared to him , as the Turtle to its harmless and loving Mate , from which to be separate is as death ; Gods covenant with the Church is firmly alledged ; also his faithfulness is pleaded ; his lasting philanthropy or tender regard to all that are oppressed , is inculcated ; and nothing omitted that pious passion can suggest , or compassionate Oratory can express in so few words . § . After all these lively colours brought forth with no less skill then plenty and vehemency , to set forth what he either deplores or deprecates , or supplicates ; he adds at last this notable Ingemination , to rowse and excite God , to consider , if not his poor Churches calamity , yet his own great concern . The pathetick Pen-man is resolved not to let God alone , to give him no rest till he had some answer worthy of his love , pity , jealousie and zeal ; yea worthy of so merciful a God , who ambitiously delights in the titles of the Father of pity , and God of all consolation ; Therefore he adds this Epiphonema , or close , as the ultimi conatus , & n●vissimi ejaculatus ecclesiae ; Arise O God , plead thine own cause , &c. As to the partition of the words , we may easily discern these particulars in them ; First , The excitation , Arise . Secondly , The Invocation , O God. Thirdly , The declaration , To plead . Fourthly , The Appropriation , Thy own cause . Fifthly , The grand Motive or Incitation , Thine enemies reproach thee daily . Sixthly , The Sollicitor or promotor of the process , action or plea ; The pious and pathetick pen-man of this Psalm , who had rather seem rude and importune , then irreligious to God , or uncompassionate to the Church , by being either silent , or so cool , as if he were indifferent , and thereby taught God to deny him , by the faintness of his asking ; he asks , and seeks , and knocks ; he prays , and crys , and roars for the disquietness of his soul ; his bowels are turned within him , and his soul poured out like water , impatient of a repulse in such a Cause as was Gods own Cause . The word Cause is not here taken in a Physical or Metaphysical sence , nor in a natural or logical notion ; but ( sensu forensi & politico ) in a politick sense , as a term used in Courts of Judicature ( in foro vel Senatu ) to shew the rational and just foundation upon which civil Pleas , or legal actions are grounded ; and from which , as to the point of right or wrong , all controversies derive the force and efficacy , as all activity and effects do from natural causes . So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes a contest , by way of complaint , rebuke and repair , whence the waters of Meribah , or strife had their name , where God pleaded with the murmuring people . So Gideon is nick-named Jerubbaal , for pleading against Baal , Judges 6. 31. And the LXXII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the Latin , Litiga litem tuam Domine ; do all import a quarrel or controversie , an action of the Case in point of Trespass , injury , or indignity , wherein Gods honor was concerned , which was not to be put up in silence , but a just reparation to be made . In this sense both the Greeks use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Also the Latins , Causa , or Caussa , as Tully oft , and other ancient Orators , no less then the later pleaders , according to our common , or the Imperial and Canon Laws . Thus the word Cause denotes , Id quod est ( ut in vita & voto ) sic in lite causalissimum ; that which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or optatissimum , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the main center , Hinge , Butt , or Design ; the chief end & motive , that grand concern and interess which men are most fearful to forfeit or to be frustrated of , and to lose , or miscarry in . Some Etymoligists in their ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Grammatick curiosity are pleased to derive the word Causa , either from Cautio , because men are most wary not to fail of it , ( which is Causa cadere ) or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heat , and burning , indicating the fervor and zeal with which men prosecute their main cause , and their indignation against those that oppose , or obstruct them in it , or lastly , from Chaos , as that which contained in it all primitive , natural , and elementary causes . This last notation doth very unhappily fit our sad condition in England , when under pretence of several causes , which the eager , partial , and inordin●te prosecution of them ( pleading them ( Arte & Marte ) by arguments and arms too , by word and sword , by fraud and force , by faction and fury ) we have run our selves in ( Chaos antiquum ) almost to a very chaos or confusion , both in things civil and religious ; as if we were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Terrae filii , gigantum fratreculi ) a company of Mushroom men and Christians sprung out of the earth but yesterday , a nation in its infancy or minority , which is now to learn its A. B. C. of Religion and civil government , being set back by a most sad and horrible fate , from Homers Iliads , to our Primmer or Pueriles , by I know nor what new Teachers , and many Masters . § . So that it is high time seriously to meditate , conscientiously to preach , freely to write , and fervently to pray upon this subject : The Cause and the Cause of God , since every party pretends a Cause , and Gods Cause too , which they are most eager and ambitious not only to plead fairly ( but to ) obtrude for o●bly on all others : Thus from the great Pretenders ●● the Cath 〈…〉 Cause ( of which the Romanis●● would seem the chief Patrons ) to all other Sects and Subsection● either in civil or religious factions . All parties are divided by their Causes , and the whole is destroyed by their divisions : Ask any side why they thus shuffle and out , why they thus divide and destroy ? why they do things so different from solid Reason and true Religion , contrary to all Laws of God and man contrary to the duty they owe ●● God , their Country , their King their Posterity , the Church and the State , as to Justice , Veracity Peace and Charity ? Ask why , like Ixicons wheel , or Sysiphus his stone ▪ they overturn , ouerturn , overturn all things eivil and sacred by their end less ver●igoes and rotations ? then answer is short , as that of David to his brother Eliab , Is there not ● Cause ? It will not be amiss therefore ( as St. John adviseth Christians to try the spirits whether they be of God or ●o , of Christ or of Antichrist ; to examine the several pretended and pleaded Causes , whether they be Gods Cause ( which is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Causarum causa , the Cause of Causes : The Cause and interest of all the blessed Angels , and all true Saints ; worthy of Princes and Peers , of Gown-men and Sword-men , of all honest and good men ; or whether they be not the Cause of the Devil , and of mens own evil ●usts , disguised with this larva or vizard on them , which may not uncharitably be suspected of some of them ; Since it is most certain , they cannot all be Gods Causes , they are so many , so multiform , so mutable , so divided , so destructive to each other ; they must needs fail either of the main end and ground , or matter and method of Godr pleading his own Cause . § . Of which I shall ( by Gods help ) endeavour to give this honorable and Christian Auditory such an account , as may either inform , or at least confirm your judgements in the true Cause of God ( that you may not be tossed too and fr●● with every wind of causeless Causes , which blow as mens passions and secular interests do arise . ) And further , I hope to excite your judie●ous abilities , and eloquent attentions ( who are persons of so great learning , experience , and publi●● influence ) to be ever zealous in that good Cause which is Gods as ( bon● Causidici ) honest and able Lawyers to shew your skill and will in the great concerns of God , his Church and your Country ; which are no● so eagerly pleaded and counter pleaded among us . Appeals bein● as it were made to every one o● us , to judge in our selves which ●● the righteous Cause of God , tp which we ought chearfully to give our suffrages and assistance , as most undoubtedly conducing to our publick happiness both in Church and State , in civil and religious concernments ; let not this be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desolate and forsaken Cause , in which no men of parts and estate will appear . § . And cartainly , if I had less experience then I have of the favour of the Court ( I mean of this Christian Assembly ) which is met in Gods Courts and presence , yet I may justly have great confidence , as to the merit of that Cause , which I shall seek to present to you , and plead before you this day in Gods behalf ; As Jotham therefore said to his Countrymen , Hearken to me , that God may hearken to you : Attend diligently to the pleading of his cause , who alone can plead yours ; yea and hath given us an Advocate with the Father Jesus Christ the righteous , whose blood speaks better things for us ; whose wounds are so many eloquent mouths , whose cross was loaden with strong crys for us ; whose merits are undeniable mediators ; whose Spirit continually makes intercession in us and for us , even then when we know not what to say , or how to pray ; either unable to plead , or ashamed to speak for our selves : Gods Cause may sometimes seem to want our pleading for it before men ; but our cause doth really and ever need the pleadings of Gods mercy and Christs merits before the Tribunal of his Justice , that there may be a prohibition granted at the humble motion of believing and penitent sinners , to remove the suit or action from the Bar of Divine Justice , to the Throne of the heavenly Grace , where we may finde mercy to relieve us in all our distresses , despairs and deaths . § . Before I set before you the main fruits with which I intend to entertain you out of the Text ; i● will not be amiss to gather an handful of those fair flowers which offer themselves at the first view of the words , as so many short , but sweet and excellent observations . 1. We may observe . That God hath his Cause too in this world , his great design , concern and interest as well as the wise Statists and great Polititians , as well as the strong , and the rich , and the learned , and the ambitious , and the malicious , and the voluptuous , and the covetous men of the world ; who so eagerly plead and pursue their , own projects and Causes , that they not only many times forget Gods , but generally cross , contradict and oppose it , as with their sin and folly , so to their shame and ruine ; for as the counsel , so the Cause of God shall stand : Nor is it to be baffled by any either force or fraud , strengtl● or sophistry : It is as truth ( Magna & praevalebat ) a great Cause , and will prevail , by the help of a wise and strong God ; though for a time it may be unjustly condemned and crucified by unjust men ( as Christ was ) yet it will at last be raised again in power and glory ; yea and justified before men and Angels ; It will , as Aarons rod or serpent , devour all those of the worlds Magicians and Polititians . It is a Cause which will be ( as fire ) consumptive of all other , and consummative of it self . 2. Observ . As God hath his Cause in this world , so it becomes him to own it : It is opus Dei ; the work of a God to plead his own Cause , as Gideon speaks of Baal . Idols were convicted to be no Gods , because they could not plead for themselves by speaking or doing good or evil , as the Prophet tells Idolaters . Therefore the Psalmist here so earnestly urgeth it upon God ; who he believed ever did and would own his own Cause , so as to plead it himself , in his own way and time ; Both as to the Majesty , truth , justice , holiness and honor of it ; also as to the indignities which are by evil men cast upon it ; Summus Deus summas patitur injurias ; none is more a sufferer , as to the malice and insolence of wicked men , then the most blessed God ; who yet is as impassible , as the suns light is uninfectible with the filthy exhalations of dunghils . Plato puts this true saying into the mouth of Socrates dying under the malice of his persecutors , Anytus and Melitus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. It is impossible for evil to make any impression of affliction upon that which is good ; and which can ( as a jewel ) so preserve its native goodness and firmness , that sufferings shall make it not onely no way diminished , but ( as in the wheel and file ) more illustrious and meritorious ; such were the sufferings of Christ properly , and of all good men ( in an Evangelical sense ) being for a good Cause , and on Gods account ; till God ceaseth to be just , and good , and true , and faithful , vigilant and zealous for his own glory , his cause cannot utterly miscarry . 3. Observ . The Cause of God may be , as to the eye of the world , and to the sense of the best men , in a most sad , dejected , deplored , despised and desperate estate ; so sunck and oppressed , that there is no outward sign of its being ever boyed up and recovered ; thus it was represented to Elias , as if he onely were left to plead a lost Cause : So the Disciples expressed their sorrow and despondency ; We verily trusted this had been he who should have redeemed Israel . So Mary weeping to the Angels , answers their questioning of her tears ; They have taken away my Lord , and I know not where they have laid him : many times the foundation of Church and State , of Justice and Religion , are so out of course , that the righteous know not what to do or say ; all things so unhinged by violent , wicked , and unreasonable men , that nothing moves by any order or written Law of God or Man , but by the power and impulse of mens own lusts ; who from Gods silence , permission and patience , are prone foolishly to conclude his approbation and liking of their cause and ways , yea and to say God is such an one as themselves : the distress of Gods Cause may be such , that the whole Church may be ready to cry out , as the Psalmist , Help Lord , for vain is the help of man ; It is time for thee O Lord , to put to thy hand , for they have made thy Law of none effect . § . So did the Heathenish persecution , and the latter Romish superstition tyrannically triumph a long time over the slain Witnesses , the Law and Gospel , the Scriptures and Catholick Traditions , the Preachers and Professors of that true Religion , which hath been testified , both as to moralities and mysteries , faith and manners , not onely by the two Testaments , but also by the confessions and conversations of all antient and modern Christians , conform to Gods Word , and the best Churches customs . The vapor of numbers , pomp , prosperity and prevalency , are no demonstrations , either to approve the cause of Arius or Antichrist ; or to prejudice the cause of Christ and of Gods true Church : But as Lucan speaks of the cause of Pompey and Cesae , in which the justice of the first was overborn by the successes of the second , Victrix causa Diis placuit sed victa Catoni ; the gods abetted Cesar by victories , but Cato's constancy adhered to Pompey's and the Senates conquered cause , because it was most just . 4. Obser . The Cause of the true Church is Gods cause , most signally and peculiarly in this world ; his interests and concernments are so linked with its , that they are insep●trable ; as Jacobs soul was bound up in Benjamins , as the Husbands honor in the Wives , as a friends happiness in a friends , so is the relation between God and his Church ; if that be black , God is eclipsed , as to the most visible eradiations of his glory to this world ; if that be bright and conspicuous ; as a City on a hill , in truth and holiness , in charity and prosperity , Gods great name , praise and renown are most glorious and illustrious ; Then his Wisdom , and Truth , and Justice , and Power , and Mercy , and Patience , and Goodness and Faithfulness are in their meridian strength , as the Sun at noon day . If the Church be hidden , it is as the moon turned into blood ; or the Sun of Righteousness into sackcloth , as Joel speaks ; as Joshua ( astonished when Israel turned its back upon its enemies ) said to God , And what wilt thou do O Lord to thy great Name ? So do holy men , they are prone to despond and deplore Gods own condition and Cause , when they see the Church of God , or any part of it , as to its veracity , sanctity , order , peace , prosperity and unity , decline and decay , under error , prophaness , persecution , disorder , distraction , division , or any uncomfortable condition ; Tunc periclitatur coelum , & Dei res agitur ; then Gods Cause is at stake ; then , as in the Giants assault , his heaven is in hazard , as if he were in danger to be ( numen infelix ) a miserable God ; Then is Christ tossed in the storms ; then do true Beleevers cry out , as the Disciples , Lord save us , we perish ; Help Lord , and do it , for thy own name sake , which is called upon by us : God hath no considerable design in the world , but that of his Church ; when this is consummated , the world , as the scaffold , or stage , or shell , or chaff , is to be destroyed . The Church cannot be undone , until God is undone and bankrupt . 5. Obser . No Church hath ever been so famous and flourishing in outward piety , plenty , peace and prosperity , but it may fall under persecution and great oppression ; sometimes indeed ( as God said to Satan , in the case of Jobs trials ) without a cause ; that is , as to any predominant and unrepented sin , at present provoking God against him ; but only as Christ said of the man born blind , That the work of Gods grace and Spirit might be manifest in the trials and tribulations of his Church : So in the first ages of the Church , when Religion was purest , and love warmest , yet was the fire and furnace of persecution hottest . Sometimes indeed , as a fruitful land is made barren for the wickedness of them that dwell therein ; so the lukewarmness and corruptions of a Church , the Apostasies and falling of Christians from their first Faith , loyalty , patience , love and good works , may cause God to hide his face , to withdraw his protection , to remove his candlestick , as he threatens , and to give over his Turtle to the will of its adversaries ; who shall set up their banners , and roar in the Sanctuaries , and break down all her carved works , and strip her of all her pleasant things ▪ as it is , and hath been for some years in England ; the wild Bore and the Fox shall then do their pleasure by force and fraud against her ; this is the variable state of the Church Militant , mutable as the Moon ; though it be cloathed with the light of the Sun , yet it may be so eclipsed and turned into blo●d that there is no help for her but in her God. Perfect and perpetual felicity is a state onely expectable in heaven ; till there is no sin or spot in the Church and soul , there can be no security against sorrow , shame and sufferings , which are our physick in our valetudinary constitution , to which this life is subject ; yea Christ himself the Son of God and Saviour of the Church though without ●in , yet was not without suffering , while he was found in the form of sinful flesh , and bare by way of susception , imputation , and satisfaction , all our sins . 6. Obser . Times may be so bad and on such a desperate pin , that none can either safely or effectually plead Gods cause or his Churches , but himself ; who onely can create deliverances and mercies , who alone commands the winds and seas to obey him , who can restrain the fury of man , and turn the remainder of wrath to his praise ; who can change the heart of Esa● , and stir up the spirit of Princes , as he did Cyrus and Darius to build his Temple , and restore his captives ; who can either conquer Pharaoh by main force and dint of judgements , or change the decree of Ahasuerosh by gentler operations ; who can level great mountains before Joshua and Josedeck , and exalt the lower valleys , the day of small things , and of a despised Cause to bring forth his salvation ; who gives nursing Fathers and Mothers to his flock and family ; and such shepherds as shall seek the strayed , carry in their bosom the weary , feed the hungry , and cure the diseased , not with rigor , and austerity , but with love and tenderness : Thus after the sharpest persecution of Dioclesian ( when Christian Religion ( as Monarchy and Episcopacy hath been by some in our days . ) was triumphed over , as extirpated ) God raised up Constantine the Great , and other Christian Emperors after him , who restored life , liberty , honor , and support to the Church ; after the Church was seemingly dead , as St. Paul when he was stoned , yet it rose up again ; when Israels burthens were heaviest in Egypt , then was their redemption nearest , because their devotion was warmest , and Gods ▪ compassions tenderest to them . After the Marian bonefires and but cheries of so many carbonaded Christians in England ( filling all things with earthquake , fire , tempest and horror ) in what a still voyce for many years did God ▪ plead by a wonderful and unexpected providence the Cause of his Church and the Reformation of Religion here in England for an hundred years ; as I pray he will do again for us in mercy ; because he hath not forgotten to be gracious , nor do his compassions fail , but his mercy endureth for ever ! 7. Obser . Gods cause must never be given for lost or desperate while God remains , ( who is both able and willing to plead it ▪ ) or while any good man , as Moses , or Samuel , or Eliah , or Daniel remain ; who by fervent prayers can and will put God in mind of it , and excite him to it . As David and Jehosapha● encouraged themselves in the Lord then God ; so must good men in bad times , when the best cause goes by the worst : A man would even willingly die such a death as our late Martyr King did , on condition that he could with faith and truth dye with that divine sentence in his mouth ( as he did ) I thank God I have a good Cause , and a gracious God. This supported the Martyrs and Confessors so of old , that when they were s●ain for Gods cause all the day long , yet ( as Sulpitius Severus says of them ) they then hastned more ambitiously to Martyrdoms , then afterward in times of peace , others did to the greatest preferments in Church or State. Though figtree , and olive , and flock , and field , and all fail , yet ( the Prophet tells us ) he will rejoyce in the Lord , even in the God of his salvation : The Lord will arise as a Giant refreshed with wine , to plead the cause of Sion , and to vindicate the honor of his great name , which is graven on his true Church , as on the signet of his right hand ; in the highest storms we may cast this anchor , God can and will appear for his cause in the midst of the fiery furnace never so hot , no less then in the cool of the day . 8. Obser . When all means fail , yet the prayer of the faithful must not be wanting to Gods cause : This is ( in naufragio Tabula ) the rafter left the Church in the greatest shipwrack ; when neither Sun , nor Moon , nor Stars appear ; yet if this Angel the spirit of prayer appear in our agony , we may be of good chear , as St. Paul was ; A good Christian as Moses and the Syrophenician woman , must not give over its pious importunity , though God seems angry , and Christ averse . God cannot deny the fervent prayers of the righteous ; they will be effectual in time , even to open prison doors , as they did in St. Peters case , when the Church prayed incessantly for him ▪ Acts 12. 5. As the vapors that ascend from earth to heaven , are after returned in sweet showers that have in them vital and celestial influences , being impregnated with etherial or heavenly spirits ; so are prayers of the faithful . Devout souls that lay to heart the cause of God ; cannot be more bold then welcome to him in such cases ; God is as well pleased with their excitation or solicitation of him , even to a kind of imperious commanding of him ( which the Prophet expresseth ) as a man is with that ruder importunity by which he is awaked out of sleep , to quench his house on fire , or to save his son from drowning . There is more efficacy in praying for the Peace of Jerusalem then in fighting . The fiery chariots and horses that are in the brest of zealous and devout Orators will do more good then armed legions of Soldiers . 9. Obser . There is not a greater sign of a good and gracious heart , then to lay to heart the Cause of God ; even then most passionately , and earnestly , when it is most deserted , most deploring , most despairing ; a good Christian must make good what St. Peter said well to Christ , but performed ill , Though all men forsake thee , yet will not I ; Is God touched with our concerns , and afflicted in our afflictions , and zealous to plead our righteous cause ; to contend with those that contend with his servants , Isa . 49. 25. when we are molested or oppressed in any kind , by sin , temptation , weakness , darkness , dejection , diffidence , persecution , or desertion ? and shall we ▪ be as Gallio in Gods cause , or as Nabal to Davids , not caring or concerned ? The Cause of God and his Church are ( as I said ) inseparable ; no man is affected with one , who is neglective of the other ; this example we have here added to others of Noah , Lot , Moses , Phineas , Samuel , Eliah , Micaiah , Jeremiah , Nehemiah , Daniel , Mordecai and others , whose vigilancy and pertinacy was such in the cause of God and his Church , that they were resolved to give God no rest , till he did arise and plead his own cause ; Nothing is more imitable , nothing more commendable , nothing more practicable , nothing more comfortable ▪ provided we rightly understand what the Cause of God is , and apply to it , as becomes God , his cause and our duties ; then t is heroick to say with Esther , If I perish , I perish : This is Angelick with Moses ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to put God to the blush and silence , If not , blo● me out of thy book ; and t is super Angelical to say with St. Paul , I would wish to be accursed from Christ for the Churches sake , and Gods cause our duty in which we shall the● best understand and perform , when we have duly considered these four things . 1. What the Cause of God is . 2. What need we may have of his pleading it . 3. How God doth plead it . 1. Immediately by himself . 2. Mediately by such instruments and means as he is pleased to use among men . In the fourth place is to be shewed What is the true method or manner to be observed by all good men in pleading Gods cause with him and for him . When these are finished , and such Patheticks applied by way of use , as may cast your wills in the mold of your judgements , and make your affections to keep pace , at least to follow your understandings ; I shall ( I hope ) not onely discharge in some tolerable measure my own duty and undertaking , which is great , but answer your favourable and Christian expectation , which I see is not little ; for I abhor nothing more then the ostentation of so ample a text , to so ample an Auditory , in such exigents of times , even agonies of Gods cause in Church and State , in Justice and Religion , and to do nothing worthy or proportionable to them ; which defect in me , and neglect in you God forbid , whose assistance , as I humbly implore , so I may not despair , since it is in his own Cause ; which must needs be the best , and may modestly hope for his gracious help in my pleading and preaching for it , against all frivolous , fallacious and impertinent pretenders to it ; the rather because it is not onely my particular cause , as a Christian and a Minister , but all yours , together with your posterities as men , as English-men , as Christians , and as Protestants : We know that of the Orator , In propriacausa unusquisque sibi videtur & potens & eloquens : if in our own , much more in Gods Cause ( which is our own too ) we ought to do our best on all hands . First , What this Cause of God is . I take it for granted , what I first observed , That God hath his cause in this world , who made all things by his wisdom and power for his glory , and is , as a wise Agent , highly concerned , as to do nothing in vain , so not to fail of his main design : It is no other then Atheistical blasphemy to deny that God hath any concern or causeon earth , or that he regards them that doth , and will ever plead for them ; God hath not left himself without witness in the world , that he is , and that he looks to the managery of all things ; specially of mankind , and peculiarly of his own Cause : It is not ( natura volvente vices & lucis & anni ) that all things are fatal and necessary , confining God as well as man to inevitable events ; which is the fancy of those ( Qui nullo credunt mundum rectore moveri ) who have either no Faith in God , or no thought worthy of a God. Gods silence and patience are the prejudices which men have taken against his Providence , and that special care of things , which runs ( as spiritus intus agens ) in all permissions and events , which are not , as to God , either contingent , or by constraint , but under the free , and soveraign disposition , which is every way worthy of a most wise disposer , and almighty worker ; hence mockers , as S. Peter observes , are prone to ask , Where is Gods cause , where the promise of his coming ? Where are his prophesies , what he would do for the good in mercy , and against the wicked in justice ? even thus of old the Gnostick pride and presumption jested , when vengeance was at the door , and judgement overtook them to an utter desolation of the Jewish Polity . They are such as live without God in the world , that say he will do nor good nor evil . Many are willingly ignorant that God hath any cause in this world ; and many are mistaken in the true Cause , and in their pleadings for it ; without right understanding the heart cannot be good ; since the pregnant inventions of men in all times , especially in ours , have found out many Causes , and every one is cryed up for Gods. The first foundation-stone to be laid in this building is to know what the true Cause of God is , of which every one boasts , as his peculiar , till another comes and finds out the fallacy . This I shall shew , first , by giving general characters of Gods Cause ; such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proper , essential , and intrinsick marks of it . Secondly , I shall by way of Induction shew you the particuliar parts or branches by which it spreads it self in the world . First , The Cause of God is known by these marks , or essential properties . 1 It is Causa optima , not only a good cause , but the very best ; yea , the onely good one in the world ; the measure or standard of all others , as the first and best of all Causes , which are only so far good , as they are conform to , and concurrent with the cause of God ; whose internal rule is the moral will of God , its end the glory of God ; It is good in its principles and in its practices , every way vera , pura , justa , divina . 2. It is true , according to Scriptural verity , which is revealed in the holy Word of God , fixed and infallible , not depending on uncertainties , which are sceptical , conjectural , and opinionative ; much less upon fantastical and enthusiastical notions , according to the fancies , dreams , and inventions of men , that are rather heady and giddy , then hearty and godly . § . Gods Cause is never to be carried on by fictions or lyes , by fables or legends , which are but mans devises and the Devils stratagems , as impertinent to advance Gods Cause , as blackness is to augment light : as with God , so with his Cause no iniquity dwelleth . 3. It is an holy , pure and just Cause , in all points , as it regards 1. God in religious adoration , inward reverence , and outward veneration . 2. Our selves in chastity and sobriety . 3. Others , in justice , humanity and charity , in all things that are morally and evangelically commanded us as men and as Christians , in civil and religious societies . 4. It is Causa unica & catholica , as to its integrality or completion , but one and the same , as to its main ends and proportions , confined to the love of God and our neighbor , uniform in all moral , spiritual and essential forms of righteousness and true holiness , however it hath had some different dispensations as to outward forms , and variable ministrations , which are still concentred in one true God , in one Lord Jesus Christ , in one Spirit , and in one true faith once delivered to the Saints , Jude 2. 5. It is a constant Cause , not any admitting variations , as to the main end , means and measures of it : It is indeed causa antiquissima , the eldest ( as it is the concern of the Ancient of days ) affecting no novelty , and abhorring all inconstancy , as to the main and essentials of it : change of circumstances , customs and ceremonies in Religion , which like leaves grow up and fall with time , is nothing to the body and life of the tree , which is still the same , as the man is the same man though he may change his cloaths ; circumstances of Religion fall under providence and prudence of men ; but the substance of it ariseth from an eternal fountain of divine Wisdom , Power and goodness , carrying on all things to the infinite ocean of Gods glory ; by the various streams or derivations of his providence to mankind , and specially to the Church of God , in Truth , in Justice , and in Mercy , as men either sincerely adhere to , or maliciously oppose the Cause of God. 6. It is every way causa amplissima , nobilissima & augustissima , the most noble and ample cause , containing in it the greatest concernments of Men , Angels and God himself , yea it is accurate in the least things , essentially belonging to it ; as having nothing indeed small in it● nature ▪ yea and aggrandising all things , even circumstantial , which it contains in its large circumference of piety , charity and decency ; even to the least ceremonious actions and words , yea secret desires and thoughts ; as every little point in a great circle , hath its great relations , aspects , and dimensions , in reference to the center , sphear , and circumference whereto it stands related . § . Although this magnificence be true of the Cause of God in its mystical and moral grandeur , yet its name and honor is not to be fixed or confined to , much less inscribed on every partial and covenanting pretention , every small Ceremony , outward circumstances , and petty opinion , which are mutable , dubious , dark , and disputable , of which men may be ignorant , or doubt , or deny , or differ without danger of salvation , as to any unbelief or immorality , with which weak Christians must not be perplexed nor entertained . In these , many times prejudices and presumptions of men do much mistake and run on the fallacy of Non causa pro causa ; crying things up or down , either for or against the cause of God ( just as they interpret Prophesies in Scripture ) according to their own presumptions and passions , which like Optick glasses , do multiply or magnifie them in their fancies , agreeable to their factions and interests ; wherein once engaged , they may have such a pride , obstinacy and ambition as affects to do and suffer much for their cause , as they truly call it , which is not Gods , but their own ; There that old Maxim of Martyrdom is true , Non poena ▪ sed causa facit martyrem ; No sufferings can transmute an ill Cause to the honor of martyrdom : Mens private and petty causes , like the small by as of a bowl , do too often seek to over sway the great Cause of the great God , which consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not in meats and drinks , or any minute business and observation , but in Righteousness , Truth , Peace and Holiness . Outward ceremonies of Religion , are but at sring ▪ or lace , or pins , or cloathes to the body or being of a man ▪ ornamental , not essential ; accidental and occasional , not substantial and necessary ; they may be changed without detriment , according to that wisdom , liberty , charity and order which becomes the Church of Christ and the Cause of God ; they must not be cumbersom and uncomly ; as pins that scratch or run into the skin ; or as garments too strait-laced , heavy and uneasie ; there must neither be such a nakedness and deformity , nor such an affected pomp and variety , as exposeth the Cause of God and true Religion to laughter and contempt , as a matter of pageantry or penury . § . It argues men have less sight of the suns greater light , when they much magnifie Nebulous stars , or their own farthing candles , or every glo-worm under a hedge ; yea the circumstances and ceremonies of Religion most fall off as the mantle from mens eager disputes , and concerns for or against them , by how much mens spirits , with Eliah , ascend highest , to heaven . § . The Cause of God , as to the majesty of its verity , morality and charity , hath in some ages suffered much eclipse , as to its true lustre and grandeure , by these films or clouds , these motes or mists which have risen in men eyes , otherways not bad or blind . They are commonly but as flies , of weak and buzzing Christians , who are so easily catched , and so long held in the cobwebs of ceremonious controversies , which reach no further than the ski●●● and suburbs , that is , the circumstantials of Religion ; yet from these sparks ( good God ) how great fires have been kindled and continued in this Church ? As of old in that one dispute , which was so eagerly in the Church , about the time of celebrating Easter ; whether the fourteenth day of the moneth , as the Easter Churches used , or on the next Lords Day after : Holy Polycarp Bishop of Smyrna , when he came to Rome , conformed to the custom of that Church , in the first Century : yet afterward Pope Victors passion excommunicated all the Eastern Churches upon that point ; which precipitancy Ir●ne●● so justly reproved . There are some innocent varieties ( in things indifferent ) which are admittable among Christians , as among the Evangelists in the History of Christ , who all adhere to the true cause of God , serving not onely to exercise their charity , and to shew the world that unity of the Spirit in the bond of Truth , which they yet constantly hold , but further to manifest to the world , That Christian Religion is not a matter of policy and humane conspiracy , but of divine verity in unity , as to the main , to which some variety in lesser matters is no prejudice , but rather a confirmation ; as that resemblance which proclaims kindred in the different features of brethren , who had one Father and Mother . Certainly it had been happy as for all Christian Churches , so for England , if we had on all sides more minded the great things of Gods Cause , and less troubled our selves about the nails and hairs of Religion ; they are commonly but small minds who make much ado about little matters , which administer much strife and little edification in truth or love ; Christians may and must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keep the truth in love , Ephes . 4. though they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , differ in things indifferent ; the substance of Gods Cause should have more influence to unite hearts , than the ceremonies to divide them . 7. Yet the cause of God is Causa ordinata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very regular and orderly in all its motions , full of harmony and beauty , abhorring any ways that are preposterous , desultory , violent , uncomely , disorderly , tumultuary , confused : It needs none of these devillish engines to carry on the Cause of him , who is the God of order , decency and peace , not of division , confusion and contention . Extravagant and excentric● spirits easily lose the Cause of God , while they follow it in a preposterous & wrong way , as men may easily miss the centre of the circle , who lay their rule in the least degree awry from the diameter ; the passions of men , and their popular po 〈…〉 es never work out the righteousness of Gods Cause , but trouble , foil , blemish and blaspheme it . Not fire , and earthquakes and whirlwinds , but the still voyce and calm spiri● do best bring forth and set up by meekness of wisdom the true Cause of God , and Christ , and the Church ; especially as to the concerns of Religion : Nor may that cause of civil Justice which some pretend to , be promoted by any unjust and illegal ways , of tumult , sedition , and rebellion ; these mar all , and instead of repairing or purging the Temple , with Josiah , Ezra , Josedeck and the blessed Jesus , they set both Church and State , Temple and City on fire , as did Nebuzaradan and his Master Nebuchadnezzar . ● . These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or genuine characters are the surest and safest tokens by which to discern Gods Cause , both in its own merits or temper , and in the minds of those that undertake to manage it . Other novel popular and politick pretensions , as to outward providences , prosperities , successes , multitudes , prevalencies of brutal and irregular power , vulgar flatteries , and factious adherencies ; or as to the respect of mens parts , learning , eloquence , seeming zeal , and cryed up devotion , they are all spurious , partial and fallacious . 1. The Sun-shine of ordinary providence and success , of prosperity and power , may fall upon Causes that are evil and unjust , no less then on the just and good . Mahomet hath had great and long successions of successive power to assert his cause , and multitudes do follow even that Beast as well as the Lamb or the Messiah : Outward prosperity is the idol of fools , who care not how little the Cause of God prosper and prevail in their souls , if it thrive as to their purses and estates . Successes are pursued by silly and easie people , as gay Butterflies are by children : Gods Cause is seldom seen in crouds , or rabbles , and throngs of people , which Christ abhorred and avoided : As its course is strict , so its path is narrow . 2. As for the decoys of personal gifts and endowments , of zeal and seeming or real severities in some things . King Saul had ( as his height ) so his heats above other Jews , against the Gibeonites and Witches ; so Jehu had his zeal against the house of Ahab and Baal ; Paul once breathed threatnings against the way of Christ , with equal ignorance , imperiousness and confidence ; Novatus wanted not his zelotry and preciser passions ; nor Manes and Montanus their spiritual and seraphick pretensions , with rigid fastings ; Origen and Tertullian had their excellent abilities , which Vincentius Liri ▪ ●ensis calls ( Magnae tentationes magnorum ingeniorum ) their temptations to extravagancies ; they were like fair flowers and fruit , which are too big for themselves , and so crack or break ; nor did Donatus want his devotion , nor Pelagius wit and learning ; nor Faustus Socinus of late his severity and strictness , with his sophistry ; nor any Heretick or Schismatick ever failed to have some lure , either of sensual liberty , or special sanctity to take people withal : So the Anabaptists in Germany , as Sleiden and others tells us , cryed most vehemently for Justice , Mercy and Repentance ; other Enthusiasts had their rare visions ; and the very Ideot Quakers boast of their inward illuminations ; so the most pu●id Friars , and politick Monks , had their forged miracles , and forced celibacies , set off with great austerities , to cover over their fedities . Satan hath many masks and vizards of an Angel of light ; yet he is never further off from Gods Cause ▪ then when he most sets men awork to cry it up , and carry it on , in ways that are no less unjust , violent and extravagant , then perhaps for a time successful , as was the Arrian perfidy ; which seemed so zealous for the unity of the Deity , that they sought to overthrow the sacred Trinity , and the grand foundation of the Christian Faith , honor and comfort , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word made flesh , the Theanthropy , and Philanthropy of God to mankind , in the Incarnation of the Son of God. Their disputes , as St. Cyrill tells us , were not more sophistical and perverse , then specious and plausible , insomuch that the pest infested in a few years the most part of the Christian world , both in Court , Cities , and Countries ; which was ( as St. Jerom says ) amazed to see it self in a short time so be witched with the Arrian enchantments ; which set up a new Saviour and another Gospel then was primitively beleived in all Churches . So the Novatians and Donatists , or ●ntient Catharists ( which were the Christian Pharisees , or Puritans ) pretended , as Optatus and others tells us , so to promote the Cause of the Churches purity , that they destroyed its unity and charity . And the Pelagians so stickled for the power and liberty of mans will , that they derogated from Gods grace and glory , as St. Augustine speaks . 8. Causa crucisixi , saepius crucisixa ; as Christ , so his cause ( which is Gods ) is oft not onely circumcised but crucisied with him , yea it may seem dead and buried too for a time to the judgement of sense ; we must not look for the true Church always cloathed with the sun , but rather flying into the wilderness , and covered with sackcloth : The prosperities and crowns of Gods Cause are reserved for another world ; here the cross , and thorns , and buffettings , and spittings , and blood , and spears , and nails do not mis-become it , but conform it to its head . § . T is certain the Cause of God was then purest as to faith and manners , when it was ( like gold in the furnace and fiery trial ) under the first ten persecutions , which lasted , with some lucid intervals , three hundred years . In vain do those that seem high zealots for the Cause of God , dream and speak big of houses , and lands , and liberties , and victories , and kingdoms , and crowns ▪ and Judicatures , and reigning with Christ after secular methods and policies of blood and fraud ; these are figs in this world : The honor , riches , crowns and comforts of true Christians are figs , and grapes , and olives that are not to be gathered from the bryars and thorns of the present world ; in which , whoever will live godly , must expect , and patiently suffer , but not deserve , persecution . A good Cause must not think it strange to finde bad entertainment on earth , where it is a pilgrim and stranger : Times are seldom so good , as really to favour Gods Cause ; however the policies and lusts of men , their pride , licentiousness , covetousness and ambition may seem to flatter it so far as suits with their present interests ; which are most what , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , self-seeking , partial and inordinate , ut in vitis sic in causis homines spes improbas alunt : as in other things so in religion , men have their impipious ambitions , and perverse hopes . § . Whereas the Cause of God is a self denying cause , as to all ungodliness and worldly lusts ; teaching us to live contentedly , righteously , soberly and godly in all things . § . So that these large flags and streamers , which some men of the Roman , or other factions of later editions hang out to the vulgar , as to the potency and prosperity of their Cause , argue no more Gods cause to be with them , or they with it , then the fine feathers in fools caps argue them to have wit or wisdom in their heads ; coppar may be thus stamped and guilded , which will not endure the fiery trial as true gold will ; and such is the Cause of God , ever pure , and precious , just and holy , though it be oppressed and persecuted ; as a jewel it loseth not its native lustre and worth , though it be ill set , or cast into the dirt . To conclude this general description of Gods Cause ; this may be its Emblem ; It is as the tree of life in the Pardise of God ; the root of it is the Truth of God in his word the sap is holiness or true sanctity , the leaf is charity without dissimulation , the rinde or bark is order and good discipline in the Church ; also Equity and civil Justice in the State ; the lesser and lower fruit is every grace and good work growing in us or from us ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prime and topmost cluster is Gods glory and the salvation of sinful souls , through his free grace in Jesus Christ . Having shewed the general tokens or marks of Gods Cause , I now proceed by way of Induction and instance to set forth the particulars in which it consists . 1. The grand Cause of God is his own glory ; this is the first mover , great conservator , and last consummator of all things , which the divine Wisdom contrives , or his Patience permits , or his Power performs , or his Justice , Goodness and Mercy moderates , or his Word commands . For this cause he hath made and manageth all things in heaven and earth , that the glory of his being may appear to men and Angels , who are with all humility , gratitude , adoration , service and admiration , to return the just recognition and praises due to the divine Majesty , for all his essential excellencies , and his gracious emanations : every Attribute and Perfection of God is by them to be owned , with due respect of Faith , Fear , Love , Duty , Adoration and Admiration ; thus his Power , Wisdom , Justice , Mercy , Immensity , Eternity , Veracity , Immutability , &c. are to be considered by men and Angels , with suitable affections reflecting from them to God. And among Christians the unity of the Divine Nature , together with the Trinity of the sacred Persons or relations , distinguished by the names of Father , Son and Holy Spirit , must be ever owned , celebrated and adored , according to the wonted Doxology , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used in the Orthodox Churches . This Cause , God hath in all ages pleaded , as his own royal concern , against Atheists , Polytheists , Idolaters , Antitrinitarians , Anthropomorphites ; against prophane and proud livers , who live as if there were no God above them ; also against vain and false swearers , who blaspheme the name of God , and bring a curse on their souls , families and countries ; against presumptuous wicked doers , who are their own gods and worshippers , both self-Idols and self-Idolaters . This is the first , most immediate cause or concern of the Divine Nature and Glory , that God be owned , and none beside him , or comparable to him : This will be made good against wicked men and Devils ; by the pleas and principles of right Reason , by the sensible beauty , order , harmony , proportion , usefulness and constancy of Gods Works in the world ; by his signal providences in judgement or mercy ; by his preservation of the Scriptures and the Church with true Religion ; by the predictions fulfilled ; and lastly by the terrors , convictions and presages of mens consciences , which are that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the little God in our own brests ▪ as Mar. Aurelius calls it . 2. The next great concern or Cause of God is that of the Lord Jesus Christ , the eternal Word , and coessential Son of God , the blessed Messiah , the brightness of the divine glory , and express image of the Father . It is not enough now to beleive in God , as Creator , and Preserver of men , but we must also beleive in the Lord Jesus Christ , as Redeemer of beleiving penitent and obedient sinners , by the mercy , love and free grace of God ; This is the beloved Son of God , whom we must hear ; the onely name under heaven by which we may be saved ; he that doth not obediently beleive the testimony of Prophets and Apostles , of Miracles and Angels , of Martyrs and Confessors , of the Church Catholick and an enlightned conscience , in this great Cause of the Messias , even the crucified Jesus , is under peremptory condemnation , while such . § . Of this great and mysterious Cause , God gave the world an account of old , under types , figures , sacrifices and many ceremonies , as shadows and resemblances under the Law ; but now the Substance , and Son of Righteousness is come , and hath fully taught his Church the will of God , and the work such sinners have to do , which is to repent and beleive in him , whom the Father hath sent ; who so beleiveth not , makes God a lyar , and is already condemned , to which must be added to compleat the cause of the sacred Trinity , the belief and adoration of the Holy Ghost as God ; one with the Father , and the Son in the Divine essence and glory , though a distinct person as to the emanation from , and relation to both . ● . The Cause of God , extends to the true Church of God , as an holy corporation or society of such as do truely believe inwardly , or outwardly , and profess with Order and Charity , the word , worship and service of the true God , with our Lord Jesus , and the blessed Spirit , according to the rule of the Scripture . ● . God owns himself in Jesus Christ , as the Father , friend , head and Husband of the Church ; such as fight against that , fight against God , and afflict the apple of his eye ; God is concerned , that the foundation of his Church , which is Scripture , ( written by the Prophets and Apostles ) be preserved free from Apocryphal additions , Fabulous traditions , Humane inventions ▪ and Phanatick inspirations . That the Ministers of it by Bishops , Presbyters , and Deacons , as to its Authority , Order and supports , be maintained , agreeable to the primitive pattern instituted by Christ , in the Twelve Apostles and the Seventy Disciples , with their attendants in holy offices ; this is the cause of God , as that of Embassadors , and their followers , in the cause of those Princes that send them so Commissionated and instructed ; they that receive them , receive Christ ; and they that reject them , reject him ; and they that defraud or rob , divide and destroy the Church and Ministry of Christ , are Robbers of God , Sacrilegious Felons , from the blessed Son of God , who is Heir of all , and to whom we owe all we have , as redeemer of is , and all blessings we enjoy . The great Seals of the Church also ; the two Sacraments are the Cause of God , not to be prophaned , or neglected ; For which cause God sharply punished the Corinthians with sickness and death : Much less may they be changed or diminished , or added to in point of duty and necessity , beyond the stamp and inscription of Divine institution , and that Catholick practice or use of them , which was ever owned by the Church ; whose veracity or fidelity is not to be questioned , in things of universal observance , such as were those of the Lords day for the Christian Sabbath ; of the books of Canonical Scriptures ; of the Baptizing of Christians Infants ; whose cause is the cause of God , and of his Covenant with the faithful and their seed ; so of the giving of the cup , as well as the consecrated bread , to all Communicants , as well Lay as Clergy ; and lastly as to the constant Order and Government of the Church , in its several distributions by many Presbyters , subordinate and assistant to some one paternal , yet authoratative Bishop , as sons to a presidential Father ; This Government by Episcopacy is Gods Cause , as the God of order , and the Apostles cause as settled and sealed by their wisdome , and the Churches consent's , as a primitive Catholick custom , the veracity and antiquity of which is asserted by the Churches testimony , both as to all Histories , and in its practice , not to be doubted , desparaged denied or abolished without great in solency and peevishness , either to gratifie Presbytery , or Independency , both which are novel ties , of yesterday , and so cannot be Gods Cause , which is verissi●●a & antiquissima , as old as it is true and good . § . The Cause of Gods Church , as to its Honour , Order , Fidelity , support● , rule and government , is so far Gods Cause , as he hath made his Church the Pillar and ground of truth , and as himself is the God of Order and Polity , yea● and the Churches cause is Gods as to that prudential liberty and variety , which his wisdome hath granted and indulged to it in the several parts or distributions of it , under the Gospel , as to the circumstantial or ceremonial rites of Religion , incident or annexed to the outward decency of worship and profession , in several ages and places , so as may most conduce to the planting , propagating , preserving , and reforming of true Religion among all Nations Lastly the unity of the Church belongs to Gods cause , who is but one , and his Son one , and his Spouse one . Such as cause Schism and divisions in the true Church , by giving or taking unnecessary , and so unjust scandals , and thereby raising uncharitable separations , these are injurious to the God of peace , and the Prince of peace ; Nostrum laceratur in arbore corpus : Christians tear God & rend the body of Christ in their Schisms , which divide them from the love of Christ , and for his sake of one another , which is the great Character of Christs Disciples . Joh. 13. 35. § . Therefore all the Methods of Ecclesiastical Polity , which were used in primitive times , by which to keep the Catholick Church in an holy unity , and brotherly correspondency , by Bishops , Arch-Bishops , Primates , Metropolitans , and Patriarchs , yea and in latter ages when Christians were multiplied , by Arch-Deacons , Suffragans or Chorepiscopacy , ( i. e. ) rural Deans , and the like , were so far from being Antichristian projects and evil policies , that they were the Counsels and results of Christs spirit , as helps in Government , for the Order and Unity , Polity and Authority , meet to be observed in his Church . § . Nor is it of any weight which some urge odiously and enviously against these subordinations , and degrees , fitted for the unity of the Church , ( which capacitated them to meet and correspond as by general and lesser Councils , in several places , so by Letters communicatory in all the world ) that hence the Papal arragancy and Pride , did get footing , and his prescripts became decrees . For if all things of piety or prudence , must be abolished with the policy or superstition , ( if man lists to abuse them ) we shall leave very little to true Religion ; So far Popes , and Bishops , and Presbyters , and People too have shewed themselves in many things to be but men , subject to prejudices , and passions ; yet are they no way capable to destroy or deprave the true principles or practices of Christian wisdom , much less of Divine and Apostolick institution , either binding and perpetual , or prudential and occasional , which lawfully may be used , and are not rashly to be abolished . 4. Next the Churches cause , which is eminently contained in Gods , comes that of all mankind , as God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lover and preserver of men , in the way of civil societies , the Hings or Axis , and popular points of which , are Justice commutative and distributive , private and publique ; the just God is concerned , that justice be done to all , and by all , according to their place and station . The rule and measure of all civil and Politique Justice , for matter and manner , for what is to be done , and by whom , for the equity of retribution , and authority of dispensation , is that custome and law , which is prevalent by publique consent in every Nation ▪ not contrary to the Law of God ; what ever is , done contrary to this , is , in Deiinjuriam , and makes the actors ( reolaesae Majestatis divinae ▪ as well as humanae ) guilty of doing injury to the justice and Majesty , not onely of men but of God , whose are the laws and Polities , the Princes , Kings , and lawful Magistrates of every state , Kingdom and Common-wealth , which are Gods Ordinances , not to be resisted by tumult or armed force , by sedition , or Treason , without an high sin , which subjects men to damnation , as Rebels to God , as enemies to the good of their Country , to the duty they ow● to parents , and indeed to the good of all mankind , who would soon be as miserable as beasts , and Devils , if they were not restrained from private extravagancie , preserved in their honest enjoyments by the publique laws , and that Soveraigne power which is in Gods name and stead to enact and execute them . Hence as the just cause of every man is Gods , who may say with David and others , Psal . 35. 1. Plead my cause , O Lord , &c. Though never so poor , mean and helpless , yet their cause must not be despised , or wronged and oppressed . God will avenge the meanest Subjects injuries against the greatest Princes or Potentates : so the cause of even subordinate Magistrates is Gods cause : But ( above all ) their cause is Gods , whom God hath placed as Supreme above all , in Empires , and Kingdomes , for the good of all : Certainly that of I have said ye are Gods , and , Thou shall not curse the Gods , or Rulers of thy people , and that of Touch not mine annointed , and do my Prophets no harm . That of Davids tenderness to King Saul , of all good mens subjection in all ages , Jewish and Christian , to their princes , though evil , persecutive and oppressive ; those orders of Christ to give to Cesar the things that are Cesars ; and so the Canons of the two great Apostles , S. Peter and S. Paul. to obey , to be subject , by all means in all things , actively or passively , to Kings and all in authority , by whose safety the whole state is safe , if they be resisted or injured and destroyed , Iliades of miseries like torrents of blood , usually break in on all sorts of people . Those divine Oracles besides the Catholick constant and eminent practice of the primitive Christians ( the best commentary on Scripture ) when they wanted not numbers and armes , as Tertullian and others tell us , yet they never used other weapons then patience , prayers and tears , petitions and Apologies to the persecuting Princes ; all those put together do shrewdly evince , that those men are no friends to , or assertors of the true cause of God , who are not so , of settled laws and Government , of Magistratick power , and civil justice , of which not the will and power of man , but the Law of God in general , and the particular Laws , customs , and constitution of every Nation and Polity , are Arbitrators and Judges ; What ever ● done or taught by Prince or People , contrary to these , under any splendid form , and novel names of Arbitrary prerogative , or popular liberty , or high Justice , is the highest Injustice , and done with an high hand ( in Dei contumeliam ) in affront to Gods Ordinances , and of Law , Order , Peace and Government for the good of mankind . § . Nor may any Subjects here fly by way of appeale to the common Dictates of reason , and loose principles of natural liberty , or I know not what necessity , after once by publique consent , they are limited and confined to the inclosures of laws and rules of obedience , either active or passive ; To which God and mans Laws , oblige all men ; otherwise there will be no quiet or setling in any State ; for there will never want some whose discontentments or ambition , think the Laws themselves too strict and injurious , as to the liberties which are necessary to attain their designs , and fullfil their lusts . § . All true Christians will rest either content or patient , being never so concerned in any worldly momentary business , as to sin upon the account of either getting or preserving it : They have enough while they can in Righteousness and peaceful ways possess their own soul in good consciences , which enjoy God and Christ , and the holy Spirit . Christians must be very insatiable , not to be content with such society and liberty , which will not suffer them to want what is necessary for life and godliness . After the cause of publique Justice and peace , which are a branch of Gods cause , every private mans cause as to sin and grace , vice and virtue , good or evil , trouble or comfort , is Gods , so far as they are on Gods side and take his part against the evil of World , Flesh , and Devil ; his word and spirit will plead for them , against Satan accusing , and conscience condemning : against their fear and jealousies of God or themselves , against doubts , dejections and despaires . The cause also of the poor , the fatherless and the Widows is peculiarly Gods cause , which he is patrone to , and promiseth to protect them , if they trust in him , as he threatens their oppressors and despisers , that he will plead their cause against them , Pro. 22. 23. Yea the cause not only of good men but of wicked men , is so far Gods , as they have reason and justice or right on their side ; they may not be wronged or robbed because they are wicked or Idolaters ; God pleads the cause of Nebuchadnezzer , though an heathen , a persecutor and oppressor , against King Zedekiah ; because of the Oath and Covenant , which was in Gods name passed between them ; So he did that of Amurath that great Turk against Ladislaus a Christian King of Hungary , when he violated the accord sworn between them , having from the Pope a dispensation for his perjury , which God never gives in lawful Oaths , as he never obligeth to or by unlawful ones . § True Religion binds us to such as are irreligious , to Hereticks , to Mahometans hometans and to all ; it is a damnable divillish and Antichristian Doctrine , that to them ( much more to Christians ) no faith is to be kept , that they have no civil right to any thing : That they are Egyptians and may be robbed : or killed by such as fancy or call themselves Israelites , Moses's or Saints ; God hath given the earth to the children of men as such , in natural and civil successions , not as to his Children and Saints , by grace and Regeneration ; God hath better things in store for them in Heaven , which who so believes , will never by fraud or force , and so by way of sin and in justice , seek to shark and scramble for these earthly things , which God gives as a portion and reward sometimes to wicked men , and is indeed their all that they desire or expect from God. Lastly every creature is so far included to the cause of God , as it hath his Stamp and Character upon it . The abusing of them to sin , riot , luxury , cruelty , is the Gods dishonour , as if he made them for no better use and ends . Veneranda est , non erubescenda natura , as Tertullian speaks , God is to be reverenced in all his works , and not reproached ; The not owning God in them , not blessing him for them , and not serving him by them , makes the users of them impleadable at Gods Bar and Tribunal ; Redde ratioonem , Redde deprosium ; Give an account of the Corn , and Wine , and Oyle , the Silk , and Flax , and the Wool ; the beauty , strength , estate and honour , time , wit , learning , and all other enjoyments ; Non hos quaesitum munus in usus : as they are not ours by merit or by making the least of them , so Gods action lies against us for every one of them , if abused , or not used as lent us by him , who is Lord Paramount in chief above all , of whom we have and hold all things in Frank Almoinage , as so many Almes or Beadsmen , Tenants at will , and only by the courtesie of the grand Lord , being less then the least of his mercys , as Jacob humbly and ingenuously confessed . It will be eternally inculcated upon wicked men , with repeated torments , not onely as to their injustice to God and man , ( discite●justitiam moniti , & netemnite divos ) but as to that which was said to the rich fool , whose are all those good things now , whose will they be when thy soul is taken from thee ? enjoying neither thy self , nor any thing , since thou enjoyest not God the chiefest good of all . And that , Son remember thou enjoyedst thy good things in thy life time , not as Gods , but as thine own , and as thy chiefest goods , which made them evil to thee , both as to sinning then , and to suffering now . But I have done with the first particulars , shewing you , first , that God hath his cause in this world , and what this cause is , in the particular instances of it . The second General Quere I proposed , was , 1. How the cause of God comes to stand in need of his pleading . 2. And why the Lord in his providence permits it to come to come to such lapses , low ebbs and distresses ? 1. If we consider that cause of God which is on foot in all the world among all Nations , according to what of God and his glory is made known to them by the works of his power , wisdom , bounty and providence ; also by those innate and self-demonstrating principles of right reason , which remain in mens hearts , as the measures of Justice , rules of chastity , sobriety , veracity , humanity , and the impulses to some religion , that is , agnition and reverence of the Divine Majesty ; even this common cause of God in nature , may stand in need of his special pleading , by the great degeneration of people , when they have generally corrupted their ways , so that they are turned beasts , monsters , devils in pride , lust , oppression and cruelty in contempt of all true Religion , in professed and practised Atheism , and it s giantly consequences , prostituting all things to debauchery and villany . § . Here the righteousness of God from heaven is usually so revealed by the way of great judgements upon such persons , people , and Nations , by war and famine , or plagues , or inundations , or fires or earthquakes , that the remnant may learn to fear God , and do no more so presumptuously . So when the Old world had polluted it self in all sensual fedities , and Cyclopick villanies , God rinsed the earth with a flood , and washed the whole race of mankind , like dung , from the face of the earth , except eight persons , one righteous Noah , and his seven relations ; God makes even Heathens and Idolaters as he did the Athenians to acknowledge there is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) an unknown God , who is too hard for all their Idols ; too wise for their policies , and too just to be either deceived or despised . § . Thus Gods cause was driven to a necessity of some judicial and extraordinary pleading against those proud and presumptuous builders of Babel , who fancied to ascend ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) above the reach of a future flood , forgetting that God had not only Seas and waters to bring upon them from the great deep , but thunderbolts also and fire from above to cast upon them , as he did upon Sodom and those other Cities who burning with unnatural lusts ( the effect of high feeding and idleness ) were made the fuel of everlasting flames . So when the sins of the Canaanitish Nations were ripe , and their measure full , God brings in the sickle of the Israelites swords ; a Nation which ▪ of all in the world they would not have feared or suspected , having lately been under hard bondage in Egypt , and their spirits so infinitely cowed , that being Six hundred thousand fighting men , they durst not make head against their accustomed Masters , the Egyptians ; yet by these did God plead against the abominations of these mighty Nations which cried to heaven for vengeance , even to an utrer extirpation of men , women and children , beyond all pitty and sparing . § . So in humane histories , we shall still finde such remarkable instances of Gods Justice , making Nations punish one the other , by dashing them against each other , by bringing some desolating judgements upon them , that mankind might still preserve some fear of the Divine Majesty . § . Thus he brings the Median and Persian power under Cyrus and Darius to hew down the great tree of the Babylonian pride and Monarchy , when Balshazzars saoriledge grew so impudent , as to use the holy vessels of Gods Temple , as measures for his drunkenness and excess . After this , when the Persian Monarchy was dissolved to excessive luxury and tyranny under the last Darius , God brings the Grecian sword by the conduct and valour of Alexander the Great , to mow down those Eastern Nations by thousands and ten thousands , yea by hundred thousands in a few years . § . When the Greoian Princes which set up for themselves , in their seve ral shares of that Macedonian Empire , in Persia , in Egypt , in the lesser Asia , and in Greece , when these were debased to all vile affections and actions , against the principles of their own Philosophy and Divinity ( to which they pretended . ) Then did the Lord stir up the fourth Beast , the Roman Empire , with Iron Feet and Teeth , to tear , devour and trample , all the others power and glory , their riches and dominions . As all private judgements are Gods pleading against single persons ; so Epidemick miseries , do proclaim some publique indignities and extraordinary injuries offered to the Divine Majesty , contrary to those principles of reason justice and Religion , which were known among them ; their very light being turned into darkness , and the bounty of God , to all manner of wickedness ; when his blessings to them had in vain been witness of his goodness to them , he comes as a swift witness in storms and tempests of desolation , against them , which none could withstand , or escape ; as is to this day oft seen even among Mahometans , Tarters , Chineses , and Indians . Secondly , Since the Church of God is more peculiarly and eminently his Cause , under his special care and cognisance , the chief Quaere is , how this comes to need Gods own immediate pleading . 1. By open enemies , persecuting , opposing , and many times utterly oppressing the Church of God , as Vultures or Eagles seising on Pigeons , or as Lions , Bears and Wolves , on Lambs and Sheep . So when the Church of God grew from a family , to the Nation of the Jews , and were owned by God as his peculiar people and concern above all the world , all the world was generally against them , and sought not onely to despise but destroy them as gentem exitiabilem , a vile and execrable Nation , as Tacitus terms them : So Pharoah first and the Egyptians held them under hard bondage , till they were weary of life , as well as of their burthens ; there was none to plead their cause , but God , who did it at last to purpose , with an high hand , and out-stretched arm , confuting Pharaohs Pride and obstinacy ( with the Egyptian Gods ) in the red Sea ; when no other miracles in lesser drops would soften their hard hearts , he soaked them in such great waters , as quite drowned them . After this , how oft was the little flock of Gods Church , as a speckled Bird in the Wilderness , surrounded with Enemies , as a Lilly among Thorns ? there was Gebal , and Ammon , and Ameleck , the Philistines and they of Tyre , the Assyrian , Arabian , Egyptian , all were against them ; from not onely reason of State , but of Religion , where different principles make the most deadly antipathies , and desperate f●wds . Thus the wild Bore sometimes with power , other while the subtil Foxes , of Mungril Jews , and half Idolaters , with fly insinuations , sought to pull down and waste the peace , honour , plenty , safety , and Religion of the Jews . Thus the Heathens raged , and their Princes set themselves against the Lord and his cause , fulfilled that first prophecy of an irreconcileable enmity between the Serpent and the seed of the Woman ; All the gods and Demons , all the Oracles and Priests , all the Poets and Prophets , all the Orators & Historians , all the great Princes and valiant Soldiers , and subtil Polititians all the Wise men and Philosophers , set themselves to despise , to reproach , to oppress , and extirpate the name and Nation , and Religion of the Jews , ( which was that of the true God , ) from under Heaven , as a most pestilent people , and of a most detestable superstition . Afterwards when the blossoms of Judaick ceremonies fell off , and in the fulness of time the ripe fruit of Messias came into the world , in spirit and in truth , that all Nations might worship the true God aright , in every place , without confinement , I need not tell you ( who are not ignorant of Scriptural , and Ecclesiastical Histories ) how from Herods malice and subtilty , seeking to destroy Christ in his cradle , and satiating his defeated malice ( like a worrying Wolf , or raging Bear , with the massacring of so many innocent children ( who were ever esteemed by the antient Church , as Infant-Martyrs , suffering in Christs stead , and upon the first occasion of his cause pleaded in the world , by the baptism of their own blood , until Constantine the Great 's days of refreshing and rest for a season ) the true Church and cause of God was never out of the furnace of tribulation , martyrdoms , fears , afflictions , and dayly deaths : true , the bellows did not always blow up the fire and fury of men to the same flames , but there wanted not those , as Decius and others , who envied Christians their numerous , cheerful and speedy Martyrdoms , of which they were so ambitious . § . Nothing was more wonted in the mouths of the people , than , what they clamored against , Polycarp , ( a primitive Bishop of Smyrna in S. Johns days ) Tolle Atheos , away with these Atheists , and Christiani ad Leones ; Christians were thought such beasts , that they were onely fit to fight with , and to feed Beast ; or to be baited in Beasts skins ; Yea nomen , crimen , ( as Tertullian observes ) men were so mad against them , and gnashed on them , as the Jews against S. Stephen , that they would not examine their cause or crime , thinking it accusation enough , that they owned themselves Christians . § . Dioclesian makes such havock ( as Decumanus fluctus ) after others , that he not onely cut up the harvest , but raked the gleaning of Christians in all the Roman Empire ( even so far as here in England , where S. Albanus and others were Martyred ) that he gloried and triumphed , and set up Trophies for the extirpation of the Christian superstition . At this dead lift was the Church of Christ and cause of God , when the Bishops of the Churches were banished , or Butchered ; the Presbyters starved , destroyed , and scattered ; The Oratories and Temples , or Churches all demolished , or put to prophane uses ; the Christian people condemned to the Mettals , Islands , Prisons , Limekills , Racks , Gibbets , and Fires . Thus did the cause of God as to the Christian Church stand , or rather fal , for the first three hundred years , under Heatheninsh Persecutors , and the oppositions of Philosophy , or science falsely so called , which yet afterward came to naught , as all power and polity will at last do , which set themselves to oppose the cause , the truth , the Church and servants of the living God. Thirdly , After the Church had some rest in Constantines time , by the suppression of Heathenish fury , and Idolatrous folly ; yet was the cause of God not without its following conflicts , by reason of Hypocrites , Hereticks , Schismaticks , false Apostles , Hucksters of religion , deceitful workers , Wolves in sheeps cloathing , who delighted to divide and destroy , to shake foundations , and shipwrack consciences , to lead Disciples after them by factions , partialities , and respect of persons , either darkening the verity , or dividing the unity , or defacing the uniformity , or destroying the authority , or confounding that order and subordination which Christ and his Apostles left in the Church of Christ ; men full of lusts and pride , daily spawned innovations in the doctrine , or in the faith , or in the customs , and in the forms of Religion . § . Such were all those pristine Hereticks and Schismaticks , whose names and deeds deserve to be buried with their damnable doctrines , and uncharitable factions in eternal forgetfulness ; they are too many and too odious to repeat : I would to God they were not digged up out of their graves in our days by some carrionly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who searching the graves , and raking the kennels of old errors , seek to fill the English world with such odious , noysom and unsavory spectacles both of opinions and practices . § . Who that is learned can be ignorant of the prevalent numbers and powers of the Novatians , Arrians and Donatists ; what petulancy and cruelty they used against the Orthodox Cause , challenging the Cause and Church of God wholly and only to themselves ; what despite they had against St. Cyprian , Athanasius , St. Cyril , St. Hilary , St. Augustine , Optatus and others , that opposed , routed and confounded their contumacious impudence ? Thus was the Cause of Christ one whole age or century , like Noahs Ark , floating in a deluge of Arrian perfidy and persecution , to its own grief and astonishment , till God took the matter into his own hand , and pleading the Cause of Jesus Christ , and his eternal Godhead against both people , and Bishops , and Emperors , that were infected with that pestilence ; for the inundation of the Goths and Vandals , the Huns and Heruls , the Gauls and Daci , seemed no other but the fountains of the great deep , broke up to wash away with humane blood the blasphemies , with which the Christian world was then polluted , against the glory and honor of the Son and Spirit of the blessed God ; when times were such that men would not endure sound doctrine , but heaped up teachers , and clucked together Councils and conventicles according to their own lusts and interests , without any regard to the primitive Faith , and practice of the Church of Christ , which was so zealously tender for the Cause of Christ , that they loved not their lives unto death , but rather chose ( mille mortes ) a thousand deaths , then once to crucifie again , or deny the Lord that bought them . Fourthly , The Cause of God may need his special pleading , by reason of the great corruption of manners , which like weeds grow in the garden of God , or as tares in the field of the Church , which was first sown with good seed . Thus as Eusebius , Salvian , Suspitius-Severus and othes observe , Christian Religion suffered more by the evil lives of Christians , then by the malice of persecutors , or Hereticks ; men that had sound heads as to doctrine and Faith , yet had foul hearts ; their brains good , but their breath , lungs and liver were naught . This contagion sometimes seised Pastors and Flocks , by idleness , pride , luxury , vain pomps , and superfluous ceremonies , by secular policies , uncharitable actions , and scandalous practices , so far as made the Cause of God , and the name Christ to be blasphemed and abhorred by many ; while they could not reconcile the holiness of Christians faith and doctrine , with the solecisms of their sordid actions , and shameful lives . Hence came over the Western Churches that thick Egyptian darkness for many hundred of years ; in which religion was made up for the most part with Images and Pictures , with beads and latin prayers , with repeated Pater nosters and Ave Maries ; which people understood not , nor the Priests many times ; with Purgatory , Masses and Indulgencies , with infinite superstitious ceremonies , and empty formalities , besides idle fables , and vain janglings , which like heaps of chaff had buried the good wheat of Gods floor , and the glory of divine institutions , to make way for Monastick superstitions , Idolatrous adorations , and Papal usurpations , which were built on the flatteries of some , and the fedities of others , who easily dispenced with the honor of marriage , when they had so cheap pardons for those extravagancies and impurities , in which many lived , under the vail of celibacy , but far enough from pure , unspotted , and unviolated virginity . § . To this Augean stable was the Church of Christ and Cause of God brought , by the depravedness of Christian manners , by the rust and moss of superstition , before the Reformation began to dawn in this western World ; An hundred grievances , were at once complained of , many confessed , some for very shame reformed by even those of the Roman party , who with infinite blood-shed in former ages , fought ( under the Notion of holy Wars ) not only against Turks , Jews , and Sarazens , but against good , at least tolerable Christians , who might have their errors and fayling in some things , but it is sure they kept nearer to the primitive piety , purity , and patience , both in faith , administrations and manners , than did their proud and merciless destroyers ; who eat up those , poor Christians , as bread , and turned their cruel Croisadoes to crucifie their brethren , breaking their fast sometimes with 20000. of the poor Albigenses , Lugdunenses , Waldenses , Berengarians , VVicklesites , Hussites , Bohemians and others ; proportionably were their dinners and suppers when the Popes flatterers and vassals had a mind to fall upon them . 5. Yea , and at this day ( even among the reformed Churches ) the purity , simplicity , honesty , charity , modesty , and equanimity of Reformers is so abated and wasted by the pride , animosity , bitterness , sacriledge , rapines , cruelties , ambitions and covetousness among Protestants , besides their endless factions , under pretentions of reformation , immoderations , novellizings . and confusions . That thi● Cause of God , as to the true reforming of religion and just protesting against Romish errors and enormities , is brought very low , as in other places and Churches , so in England , which was the greatest beauty , honour , stability , refuge and safety of the reformed Religion ▪ and that cause of Christ which hath been so learned and valiantly pleaded by the Clergy and Layty , the Princes and Parliaments , the Martyrs and professors , reverend Bishops and learned Presbyters , against the Roman Usurpation , Superstition , Sacriledg , and Idolatry , which are ( without doubt ) so far Antichristian , as they are clearly against the Doctrine , example and institution of Christ , besides the judgment and practice of his primitive Churches . § . Even this cause ( I say ) is now ●ick and ashamed of it self , so decayed , disparaged , and divided , that it is next degree to being destroyed , and despised by all , unless God arise by some extraordinary way of his providence to plead and assert this his own cause of a just and due reformation , against the factious policies and Fanatick fallacies of unreasonable men , whose ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) immoderations and transports have marred all by their King killing , rapine and sacriledg , unless God arise to judge the earth . § . Nor is this the first time that God hath helped this Church and the Reformed Religion at a dead lift ; for so it was in Queen Maries days , when the reformed party made conscience not to rebel against their persecuting Soveraigne Princess , when her persecution was according to her perswasion and conscience , yea they pleaded and asserted her civil rights , committing the cause of their Religion and Reformation to God , with their loyal souls and consciences in well doing and patience : There did God arise in his due time , and do his own works in his own way , to the great honour of the reformed Religion , which had first the crowns of so many Martyrdoms on its head , without the least spot of civil Tumults , Wars , Seditions , or Rebellions , on the hearts or hands of the reforming Clergy , and reformed people . § . By which preposterous methods of latter years , mightily cryed up and carryed on by some men in order to reformation of Religion , not onely Religion is become retrograde many degrees , if we look to the Dial of Gods word , and the primitive , Christians practice , as it pretends to be reformed ; but even as it is Christian too ▪ that is , the Doctrine and imitation of a crucified , not a crucifying Saviour : The lines which some men have drawn , as the measures of their Doctrine and deeds , are very excentrick and wide , as to the wonted ▪ centre of Gods glory , the circumference of Scripture truth , and that strait rule of charity by which those two were wont to meet in the conscience and conversation of good Christians . § . Nor will either Christian Religion or just Reformation appear in their true beauty and honor , while these are so far at distance and separated from each other , that either verity and charity , patience and subjection , truth and peace are wanting in the ways of Christians . In the close of this second general Question , it is fit to answer that other branch of it also , Why God so wise , so potent , so good , s gracious , so compassionate and so vigilant for his own Cause , that is his Glory and great Name ( which is so much bound up in his Churches welfare ) yet suffers it many times so far to run to lapse , seeming ruine and despair in the eyes of the world , in the triumphs of his enemies , and in the despondencies of his servants ; that they give all for gone , save only a little hold and hope they have in their prayers , and in the precious promises of God , to whom nothing is impossible or hard that is worthy of him , and who is a present help , both inward and outward , in time of trouble , when his time of help is come ? The Reasons of Gods permitting his Cause thus to lapse for a time , as silent and unconcerned , or as not seeing , nor regarding the low estate of his Church , may in brief be these . 1. To let wicked men see what is in fundo cordium , in the bottom and lees of their hearts , if they be let alone unpunished and unrestrained to the very dregs of their malice , what a perfect enmity and hatred they have to God and his Cause , which is his Truth , Word and VVorship , yea every grace , and vertue , or good work , yea all rules of justice , good laws and decent order in Church and State ; that as the thoughts of their hearts are onely evil and that continually , so will the actings of their lives , if left to themselves . 2. For the trial of his grace in those that are upright in heart , and on Gods side , that their prayers , faith , zeal , patience , perseverance , and Christian courage , together with their love to God , and charity even to enemies , with their compassion for the Church , may be manifested : Hence ( as St. Paul tells us 1 Cor. 11. ) God permits Heresies , and Apostasies , and Schisms , to rise and prevail in the Church , yea and many sinful , at least superstitious corruptions in doctrine and manners ; that by such trials the sounder sort may be approved , who in the hour of temptation persevere without shipwrack of faith or good conscience , either in their judgement or conversation , which is still such as becomes the Gospel of Christ . 3. God permits these lapses and oppressions of Religion , to punish by penal induration and blindness the obstinate and presumptuous sinners , who gratifie their immoralities and lusts , by their errors and Apostacies , letting them alone to add sin to sin , and to fill up the measure of their iniquity . Hence they are given up to strong delusions , to believe fables , and speak lyes in hypocrisie , because they with-held the truth in unrighteousness , and loved the darkness of sottish superstition and confusion , more then the truth and power , purity and order of Religion . 4. The Cause of God is many times under great depressions , that by such fiery trials God may purge away the dross of such as are for the main sincerely good ; but yet gradually lukewarm , too secure , too sensual , too carnal and worldly , too self-conceited , and self-seeking ; they are cast into the furnace of affliction to wean their affections from the fleshly and sensual world , to prepare them for death , and a better life , by a nearer conformity to Christ in his cross , that they may not think the greatest reward of Christian piety to be had in this world , that they may embrace ( nudum Christum & crucifixum ) Christ with the cross as well as with the crown . 5. Lastly , It is magnum praejudicium futuri judicii ; an evident token of after judgement and future recompences , which shall reward the patience and perseverance of the godly , with a crown of glory , and the wicked after all their prosperous oppressions with the fruit of their own ways , by the impressions of divine Justice , in the ballancing of eternity . 3. The third General Head is , How God pleads his own Cause ; 1. Immediately , by his own special appearing for it against his and his Churches enemies . 2. Mediately , by such instruments , as he stirs up to be on his side . 1. God hath his pleadings in several Courts . 1. In foro conscienciae , in that Court of conscience which is within men ; sometimes God pleads against them there , filling them with terrors and stupors , with horror and inquietude , as in Cain ( those surda fulmina & secreta fulgura ) those silent thunders , and unseen lightnings , which make them self-arraigned , accused , convinced , judged and condemned in interiori tribunali , at the bar or tribunal of their own brests , as were Josephs brethren when they came into trouble , and were more afraid then hurt ; yet guilty consciences are afraid of a leafs shaking , and their own shadow : There is no peace ( saith my God ) that is no true , well-grounded and constant ) to the wicked , as such ; they are as a restless sea , not only foaming out their rage and fury against God , but filling and fowling themselves with mire and dirt ; Prima est haec ultio ; quod se Judice nemo nocens absolvitur ; thus the heathens found and owned that the accuser , witness , judge , condemner , and tormentor , which every wicked man had in his own soul , was of all most inexorable and intolerable . Poena autem vehemens , &c. Nocte dieque a suum gestere in pectore testem , yea pestem ; that they seem sometime quiet , jolly , merry and secure , it is but as a puddle of fowl water , which stinks the more it stands still , or as a warm gleam before a smart showre ; these are the sharp Indictments in mens own souls , not verbal pleas onely , but forked arrows , and poysoned darts , which drink up their very spirits , as so many furies , or ( animarum hirudines ) leeches of their souls . 2. Other times God pleads his own Cause in the Court of conscience , for us , and in our behalf , in troubles , doubts , darkness and desertions ; when by the evil of times ( as Eliah , Jeremiah , Baruch ) we are dejected , or by the evil of temptations , buffetted and tossed as St. Paul in a long and dismal storm , that we see no light ; there the promises and Spirit of God pleads for us , crying and making intercession with us , commanding us to lay hold on his strength ; God furnisheth us with strong reason , bidding us plead with him , and urge his own name , and glory and goodness , as Moses did to disarm an angry God : He then puts us in mind of Christs merits , who is our righteousness , of Gods free gift , of pardoning sin for his own sake , of the Law fulfilled , of the no condemnation to them that are in Christ , of his not quenching the smoaking flax , or breaking the bruised reed ; These and the like are Gods gracious pleadings in us and for us , when we can say nothing for our selves ; as a Judge that turns Advocate for a modest and penitent prisoner . God stops the mouth of the great accuser the Devil ; Christ answers for us all doubts and objections , all debts and indictments ; they are paid and cancelled by his rich and gratuitous grace . 3. God pleads his Cause many times in foro seculi , by the visible instances of his special power and providence , which makes all men to see there is a God that judgeth the world , who is neither deaf nor dumb , neither negligent nor impotent , only patient and long-suffering toward his adversaries , that they might see they had space of repentance . Here , the pleadings of God , when he ariseth terribly to judge the world , and to ease him of his adversaries , and to plead the cause of his oppressed Church , are most worthy of the divine majesty : For 1. They are most just in themselves . 2. They are most pregnant and convictive in mens consciences , as the pleas of God , 3. They are unavoidable , and irrisistible , and potent . 4. They carry the cause ( at last ) against all opposition ; the highest cedars are feld by it , the greatest mountains levelled : Gods Cause like Moses his serpent devours all those Enchanters and Magicians . 5. They are impartial , without respect of persons , great or strong , rich or noble , wise or foolish , few or many : God sometimes so pleads it , as to pour contempt even upon Princes ; to pull down the mighty from their seats , to confound their counsels , to break the arm of their strength , to lop off all their branches , yea to stub up their roots , as to their posterity and renown , which was done against Nebuchadnezzar , Haman , Balshazzar , and Judas . Sometimes God pleads his cause even by miraculous appearings in signs and wonders , full of terror and destruction ; so against Pharoah and the Egyptians ; so against Senacherib and his hoast , sending a destroying Angel to confute in one night his bl●sphemous insolency , by slaying the greatest part and flower of his Army , sending him away with shame , which was followed with the parricide of his two sons , who slew him ; So in privater cases , God pleads against Miriams murmuring , by leprosie ; so against Nadab and Abihu , by fire ; So against Korah and his mutinous complices , God wrought a new way of burying them alive , Numb . 16. 33. So against the pride of Herod , whose popular diety was confuted by worms , Act. 12. 23. Sometimes God fills his enemies with Pannick terrors , and makes them sheath their swords in their own bowels , to become executioners of his vengeance ; yea and we read Achitophels or acular wisdom ended in a halter ; even so let all perfidious and impenitent Polititians perish O Lord , that are enemies to thy Cause , in true Religion and just Government . Sometimes God stirs up unexpected and despicable enemies against them , who kindle such fires of intestine or foraign wars , as consume his proudest adversaries , as in the Kings of Israel and Judah , when they forsook and rebelled against God. When God ariseth to plead his own Cause , he fears the face of none , he spares none ; not Families , or Cities , or Nations , or a whole world ( as in Noahs days ) or the whole race and nature of mankind , as in Adam and Eve , who fell under the curse , with their posterity , when they beleived and obeyed the serpent more then God : Against some he pleads vvith fire , famine , pestilence , evil beasts , War , Deluges : Nay he spared not the rebellious Angels , but cast them out of heaven , into hell fire , from the light of his blessed presence to chains of eternal darkness . Nay God spares not his ovvn servants , People and Church ; he pleaded sorely against Davids sin , vvhich argued his despising of God , vvhen he preferred his lust , and caused the enemies of God to blaspheme all religion and grace , by the scandal of his extravagancy ; God shevvs us that as Saints may sin , so he sees sin in them , and vvill not let it go unpunished . § . So he pleads against Eli and his sons , even to their untimely death , and the extirpation of that family from the honor of Priesthood : So against King Uzziah , for his sacrilegious intruding on the Preists office . So against King Saul for his rebellion , which was us witchcraft . So against King Solomon vvhen his wisdom left him , or he left it , and fell to so gross a folly and effeminacy , as to countenance and tolerate Idolatry , in an uxorious vanity and inconstancy ; So against King Hezekiah , vvhen his pride made him forgetful of so great a mercy , as his miraculous recovery and delivery . Nay God pleaded oft ( against the vvhole Church of the Jews in their Apostasies ) the Cause of his Lavv , Worship , Service , and Servants , the Prophets whom they slew , by cutting them short , by pulling dovvn , and abasing the crown of their glory , by giving their adversaries dominion over them to destroy them , to burn their Cities and Temple , to desolate their Land , to lead them into captivity , and so to give the Land its rest and Sabboth , which they had prophaned : Thus did he oft plead the controversies he had with that Church and people , that City and Sanctuary , which was called by his own name , with whom at last he reckoned for all the blood of the Prophets , and that of the Messias too , which filled up the cup of Gods wrath against them , to an utter desolation , which hath held now for near sixteen hundred years . In like sort did the Spirit of God plead his Cause against the famous seven Churches in Asia , and their Angels or Bishops , of which we read in the second and third chapters of the Revelations , reproving and threatning them sorely , both Fathers and children , Bishops and Presbyters , Pastors and people , except they did repent . So against all the Greek and Eastern Christian Churches , whose heresies , luxuries , schisms , ambitions and hypocrisies have at this day put them under the Mahometan bondage and tyranny , that they have scarce now a name to live as Christians or Churches . § . Nor was God wanting to plead his Cause by many terrible judgements against the depraved state of these Western Churches , when overgrown with Image-Saints , and Angels-worship ; with Tyranny and superstition , with covetousness and ambition , with sottery and debauchery , even from the Popes or cheif Bishops chair , to the Princes , and Peers , and Clergie , and Gentry , and people of all sorts , how were they tossed too and fro in the sactions of Gnelphs and Gibelins , wasted in the holy Wars , as they called them ; terrified with excommunication and bans , that there was no peace to him that came in , or to him that went out . Lastly , God sometimes pleads his Cause ( and gives evident token it is his ) by an unexpected way , even by suffering it to fall into fiery trials , and many temptations ; not as offended with his Church , but as giving the world experience of the mighty power of his grace , and the eminent faith , courage , patience and constancy of his servants , who love not their lives to the death ; but can set all the loss and dung of this world at stake for Christs sake : So the primitive Martyrs and Confessors , Apostles and others glorified God ; So many Bishops , Presbyters , Virgins young and old , filled the world with admiration of that cause , for which they were so resolved and undaunted , that their pious perseverance ( as Justin Martyr and others tell us ) , with their ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) pertinacy , as Mar. Aurelius calls it ) was a most powerful way to commend the glorious Gospel of Christ to the world : Thus the blessed company and holy Hoste , after Christs example , did assert the cause of God and his Christ , not by armed forces fighting , but by sober preaching , and patient suffering : This Spirit of glory was a riddle ( indeed ) and a new way to advance the Evangelical cause , against the powerful oppositions found on all hands , yet it was Gods way and prevailed , by the power of his Word , and the testimony of his Spirit of patience and glory which rested on them . § . As the first foundation stone of the Gospel or Church of Christ was laid in John Baptists and Christs blood , so it was after builded up by St. Stephens , St. James and their followers : Then Christians , like Parthians , fought flying , and prevailed by not resisting , and were more then conquerors when they were most conquered ; the blood of Martyrs being the seed of the Church , and their ashes as the compost ormendment of the world . Fourthly , It remains that I shew how God pleads his and his Churches Cause , not always by miraculous and immediate instances ; but by the mediate instruments of his ordinary providence ; whom he stirs up to protect , to favour , to speak comfortably to his Sion , that his warfare is finished , that the days of refreshing are come ; such were some good or tollerable Kings among the Jews , Asa , Uzziah , Hezekiah and Iosiah ; such was Constantine the Great , and some other following Emperors , that were Christian and orthodox too . So since the Reformation , God hath given ( specally in these British Churches ) Kings and Queens to be Nursing Fathers and mothers to true Religion , Defenders of the true Faith , and the Professors of it , who had long ere this been martyred and burned , butchered or massacred , blown up and extirpated as Hereticks , if the Romish Sea had not had bounds of national Laws , and soveraign power set to it , which said Hitherto and no further thou shalt go ; here thy proud and threatning waves shall be stopped : I pray God we have not sinned away our defence and glory , making breaches upon the banks of our Laws , Government and Religion , so wide as will let in at last that over-flowing scourge again upon us , under the names of Liberty , Toleration , and Super-reformation . Again , God pleads his own cause as to true Religion , by furnishing his Church , First of the Jews with extraordinary Prophets ; such as was Moses , Samuel , Eliah , Micah , Isaiah , Ieremiah , Ezekiel , Daniel and others , till the Messiah came ; After the Apostles ( who were Master-builders ) God gave to his Christian Church such Heroes of learning , zeal and courage , as in all ages undertook all those Goliahs and sons of Anak , who de●ied the host of God ; such of old were Irenaeus , Origen , Tertullian , Cyprian , Clemens , the Cyrils , the Basils , Chrysostom , Epiphanius , the Gregories , the great Athanasius , St. Augustine , St. Jerom , St. Hilary , Optatus , Prosper and others , during the heat of heathenish , and heretical or schismatical persecution ; And this not singly onely , but socially , junctis viribus ; in Councils or Synods , which were Ecclesiastical Parliaments , either greater or lesser , in several Diocesses or Provinces , or National or Oecumenical of all the Christian world , by their Pastors and Representatives ; these did mightily plead the cause of Christ , against heretical novelties , and schismatical partialities ; these kept the faith and peace of the true Church intire ; these guided , gathered and healed the erring , scattered and worried of the flock ; these by many hands made walls against the seas and mighty floods , which the devil cast out of his mouth against the Woman cloathed with the sun ; the Church professing Christ . Thus the famous Council of Nice , so pleaded the cause of Christs Divinity , that they crushed the Arrian Serpent in the egg , and gave that cockatrice its deadly wound , which it never recovered , though it made a foul strugling a long time : So the Council of Constantinople pleaded the cause of the Holy Ghost , against the cavils of Macedonius : So the Council of Ephesus pleaded the unity of Christs Person , God and Man against Nestorius : And the Council of Chalcedon the distinction of his Natures , against Eutyches his confoundiug of them ; so in other cases , as the cause of God and his Church required , Councils were soveraign Physitians , and applied excellent cordials , till they came to be servile to the private causes , lusts , power and interests of men , and less intent to the Word and Spirit of Christ ( as the first Council of Jerusalem was , which ought to be the pattern of all after Synods . ) And afterwards in the eclipse , decline , superstition and darkness of times in the Western Churches , yet there were not wanting some that did still plead the cause of God as his witnesses , against the Apostacies , extravagancies and luxuries of the Romish tyranny and pride . So was St. Bernard , Nicolaus , Clemangis , Alvarus-Pelaegius , Wickliff , John Hus , and Jerom of Prague ; our Lincolniensis Baleus , and others . Yea when God arose mightily to shake this Western world , and to rack us off from our Monastick and Roman lees , who can sufficiently muster up the armies of Worthies , both abroad and at home , of reverend Bishops , and other learned Divines , who have either stood in the gap with their arms , or at the bar with their strong arguments , pleading Gods cause by Scripture and antiquity , by learned writings and holy lives , against all oppositions : I will name none , because I will not seem partially silent to the merit of any ; This only I may without envy say , none have exceeded the worthy Bishops , and others of the Reformed Church of England , who were and ever will be in impartial judgements esteemed among the first therein ; and the headmost ranks of Martyrs , Confessors , Reformers , Preachers , Disputers , Writers and Livers , while we were happy to enjoy such Fathers and such Sons of this Church , as were worthy to enjoy those favours and Honors , which this Nation heretofore grudged not to confer upon them , and abhorred to take from them , and their Episcopal Order , which was excellently martialled and imployed by worthy Bishops , as Jewel , Usher , Andrews , Davenant , Morton , Prideaux , Hall , White , Bilson , Babington and others ; Also by Hooker , Willet , Sutliff , Rogers and others of the Presbyterian subordination . § . T is true they were all men , and so might have their infirmities more or less ; but they were such men of might and weight , and of valour and renown , that ( with all the grains of allowance ) they far out-weighed all that popular stuff or pomp of either learning or vertue , gifts or graces , Scholarship or Saintship , which ▪ hath swelled their adversaries , rather then filled them , with any real truth , or ingenuom worth , comparable to them : And however now ( indeed ) the Reformed Church and Religion of England doth look like an Army , that hath been so harrased and routed , as it hath lost most of its gallant commanders , which gave life and courage and skill to the whole Protestant party , and the cause of the Reformed Religion ; yet we must not despair but that God will return in mercy to us , if once our lives and manners be but as reformed as our doctrine was ; this needeth not , though the other do , reforming . § . And because there will be failers and infirmities on the best mens part in pleading Gods cause in this world ; therefore to make amends there is a third Court , wherin God will ( unavoidably ) plead his cause against every evil doer , and all nakedness in the world ; this will be in foro poli or coeli , at the last day , when the books of Omniscience , conscience and Scripture shall be opened ; and mens sins , with their wilful , immoral and impenitent errors shall be set in order before them ; Then the great Accuser within and without shall be heard , and sentence given secundum allegata & probata ; according to the merit and evidence of mens works : This is the last appeal of the oppressed righteous cause ; where it shall be heard , and have right done it : For then , as St. Bernard tells Judges , and Juries , and Lawyers , Omnia judicata rejudicabuntur ; All judgements and causes shall be reviewed and rejudged . § . But the consideration of such Instruments , as God is pleased to 〈◊〉 up to plead his cause in this world , Leads me to the last particular , which is to shew the manner and method ▪ ( legitimi litigandi ) of mans pleading , as becomes him , this holy cause of God , when he is called to it in an ordinary ( which all are ) or extraordinary way , as some may be . § . It is not only the work of God to plead his own cause ( as Joash said of Baal , If he be a God , he can and will plead for himself ) But it is the duty of every good Christian that loves God , to be a worker and pleader together with him in Gods cause and way ; we must be all willing to be retained on Gods side , to be his Advocates and Attorneys , when he calls us to this work , to contest for God against an evil , perverse , and adulterous generation , either by living or dying , by doing or suffering , by preaching or disputing , by discoursing or writing . It will be demanded , why I add not by fighting ? which is now much cryed up , and used by some , as a most speedy and effectual way to plead Gods Cause , and set up Christ● Kingdom . I answer , The cause of God is sometimes to be pleaded by the way of fighting . 1. In defence of any Church and State , against unjust and foreign invasion , or intestine rebellion and sedition . 2. By way of a Princes relieving his oppressed Subjects and Confederates in other States and Dominions . 3. By way of asserting the proceedings of Justice as to Law , according to that power which is established in any Kingdom or Polity . 4. As to the Cause of Religion ; it is no further to be asserted by the Sword , then as it is established by the Law , and under the protection of the Soveraign Power ; there to plead its cause by such a Sword , as is the sword of God , and of Gideon , is lawful , when it is done by lawful command and Supreme ( which is in England ) Regal Authority . Otherwise no Cause of God , as to Religion , is to be either planted and propagated , or reformed , or vindicated by the sword of Subjects against any Princes or chief Magistrates will and power , in whose hand the sword is : True , God by a special Prophet , and a commission from Heaven , confirmed by many miracles , did once put a sword into the Jews hand , to make their way against those Nations , which were declared by Divine Justice worthy to be destroyed . But the Evangelical spirit is not of that temper ; the Commission of the Gospel , and Christs Spiritual Militia , by which he conquers the World , is not to fight , and kill and slay ; but to preach , to pray , and to suffer . They grosly mistake Christs Kingdom , and Gods Cause now , that fancy it is to be pleaded by the Arm of Flesh ; by popular furies and forces , by tumults and violences ; by subverting and opposing Magistratick power , and breaking over the boundaries of good Laws and Customs , Civil and Ecclesiastical . § . Christ commanded Peters gladiatorum forwardness in his defence , to put up his sword into his sheath . Christ had two other swords , of the Word and Spirit , which were enough to do his work ; not by Souldiers , but Ministers ; not by Colonels and Captains , but hy Bishops and Presbyters . There are other ways to exercise a Christians love , zeal , and courage for Gods cause ; which as it is most worthy of our pleading , so we must take care to plead it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as becomes our Lord and Saviour : It is a caution which Quintilian a great Orator gave to all Pleaders , Cavendum ne bonam causam male litigando perdamus : Many men are untowardly forward to plead Christs cause ; like hot mettal'd and heady horses , neither well mouthed , nor well wayed and managed : They endanger more by their rashness , then they advance by their capring activity . The Cause then of God must in times , places , and points , be pleaded so as becomes the Majestie ▪ Truth and Honor of the great God. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Wisely , with understanding ; by the clear and potent demonstrations of it ; grounded on the Word of God ; not by humane fancies , wilde notions , and extravagant presumptions , and fanatick fetches : The Word of God is able to make us perfect pleaders of his Cause . We must not adde to , nor detract from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compleat armour , offensive and defensive : If any plead not according to that rule of Law and Gospel ; of Faith and Loyalty ; of patience and obedience , it is because there is no light of truth , or grace of humility in them . Gods Cause needs no cavilings nor sophisms ; no wisdom or eloquence of mans invention , which is to joyn humane fraud and force , meer froth and folly to divine sufficiency : As if one would muster up Frogs and Mice , with their bulrushes , to joyn with Angels in Gods battels , to help the Lord against the mighty . 2. Gods cause is to be pleaded by man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sincerely , for Gods sake , not for self-ends and interests , for our glory , gain , or advantage , as to our persons or parties , our secular and civil interests of power and preferment ; which are many times the dead Flie cast into this precious Oyntment ; as Jehu did , whose ambition was the belows and blazoner of his zeal . So they that preached the Gospel out of Envy and ill will , or for filthy lucres sake , to serve their bellies , and not the Lord Jesus ; to please men , and not God ; seeking not the salvation of souls , or the good of the Church and State , but their own emoluments and preferments : These are in all ages the greatest deformers of Christian Religion , exposing it first to popular fury , and after to the shame and contempt of all . 3. Gods cause must be pleaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Integre , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solidly and entirely ; not picking and chusing what parts , or points , or duties of it most suit with our fancies , opinions , parties , designs , desires and private interests : We must not so plead for the first table in piety , as to neglect the second in equity and charity : So to contend against superstition in Gods worship , as to overthrow the order and decency which ought to be solemnly observed in it ; or that duty and obedience we owe to those which are in Church or State called Fathers , and to whom we stand obliged by the first Commandment with promise ▪ We must not so plead or urge our duty to God , as to skip over our duty to our neighbour ; nor so plead against Idolatry , as to indulge Sacri ▪ ledge ; or against Adultery , as to acquit Murther ; or so cry up Religion or Reformation , as to encourage Rebellion and Sedition : No● may we so inculcate and insist on one duty , as to omit and slight others ; to be meer Euchites for prayer , or Acoits for hearing ; or ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Pragmaticks , impertinently and irregularly busie in Church and State , as to neglect the Sacraments ; or to be so eager in dispute for Truth ( even the minores veritates ) as to forget the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) great things of God in which the Kingdoms of the Gospel consists ; so magnifying faith , that we omit good works ; and crying down ceremonies , to the overthrow of all orderly and uniform Devotion ; to cast out Commandments , Lords Prayer , Creed , and all settled Liturgy out of the Church . 4. The Cause of God must be pleaded by us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holily , justly , and lawfully ; according to our place and duty ; after a righteous manner , also peaceably and orderly : Nor ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) violently , rudely , and injuriously : This is the first thing God requires of us , to do justice , and then to shew mercy , and walk humbly with him . Extravagant motions mar the cause of God , and rather prejudice it , then any way plead it : We must not commit Robbery to do Sacrifice ; nor lye or oppress , upon Gods account : We must not be so far partial to Gods Cause , as to do evil that good may come thereby ; this is to turn the staff of Moses into a Serpent : The great care of the Apostles was , to have Mysteries of Religion made good by Moralities . Cardinal Poole well expressed , that those would best understand the eleven first Chapters of the Epistle to the Romans ( which are full of high mysteries and disputes ) who did most practice the five last , which exhort to holy life ; teaching such as believed well , to do all things well , that the Cause and Name of God might not be evil spoken of . We must not violate the good laws of civil Societies , under pretence to exalt the Law of God ; nor run Church and State into confusion , to set up Reformation of either in seditious ways . Gods Cause needs not the Devils engines ; either plead it as becomes it , or let it alone . It will support it self , without the rash hand of Uzzah to stay it : If thou canst not plead it actively , thou mayest do it passively , and much more to purpose , as primitive Christians did , then by any inordinate activity : No man , saith the Apostle , that striveth , is crowned , unless he strive lawfully : Secundum leges Athleticas , such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Institutor and Umpire had appointed . 5. Gods Cause must be pleaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with moderation , discretion , and calmness ; so as not to suffer any transports of passion and precipitancy to over sway us , to an ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) excess or indecency : We must not so plead against superstition , as to reproach or weaken true Religion ; or against humane corruptions , as to vacate and voyd , Divine institutions ; or against the abuse of things , as to abolish the good use of them : to have no Our Father , because we would have no Ave Marys in our Prayers . § . Reformation must not run to the ruine of Church , or the riot of State ; as if a Physitian should destroy the body with the disease , purging away the spirits with ill humors , such as their former methods seem to be , who will have no Bishops according to the primitive and Catholique order of the Church , because some Bishops in after times had their fauls and frailties ; or no Ministers , because some of them have been too blame ; or no Sacraments , because some may be unworthy receivers : These as immoderations and madnesses , become not those , that undertake to plead Gods Cause ; It is like theirs who would starve themselves , because some have been gluttons , or destroy all Vines , because of some mens drunkenness , or have no singing , because some may sing out of tune ; it is an ordinary error in men to suffer their pleas to pass from the cause to the persons , and so from the persons to the cause , which transports of envy and anger , arise from the overboyling of mens passions , which wasts their judgments , and make them instead of snuffing dim candles , to put them quite out ; an error that I fear hath been too prevalent in some mens spirits and practises among us ; whose meaning and intentions possibly might be good , or at least not so bad as the event . Sixthly , Valiantly and couragiously , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the generosity and magnanimity of a true Christian spirit , which is rather good , then great ; or therefore great because good ; not by a military robus●ness , and boysterous forwardness , or childish pertinacy , that resolves to maintain any cause they once ingage for ; but such a cool and sober valour , as first hath made a just conquest of our selves , as to all irregular passions , inordinate lusts , & oblique designes ; that being listed in Christs spiritual Militia , and having given our names to him , we may put on that spiritual armour , which becomes a Christian in truth , faith , love , zeal , patience , justice , sobriety , sanctity , and constancy , for these are the solid grounds , and sure guides of a Christians courage in Gods cause ; whose sacrifice might not be offered with strange fire , or strange incense , nor may his cause be pleaded by brutish valour , or by turbulent passions . For that were like baking the shewbread of the sanctuary with mans dung , which the Prophet Ezekiel so much abhorred , and deprecated . Seventhly , Gods cause must be pleaded by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , becoming Christ and Christians , who are persons under the severest restraints of any men , with modesty , gravity , humility , and due respects to our betters and superiors be●itting their place authority , and dignity : So the ancient Martyrs and other confessors , ( in their Apologies petitions and Remonstrances , as Iustin Martyr , Tertullian and others presented to the Emperors or Senates ) owned them with due honour , and payed that reverence to them which their dignity required , and Gods word either commanded or permitted . They never used rayling accusations against them ; nor spake evil of dignities , to set a gloss and soyl on their good cause , no not in their greatest agonies , in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were dying , and suffering , as well as disputing , preaching , or writing ; they blessed those that cursed them : and prayed for those that spitefully used them ; This gave repute to the Cause of God , and shewed the spirit of God was in them of a truth : they did not speak but act great things , and if they could less dispute , they would yet readily dye for that cause , which was delivered to them by the Pillar and ground of Truth , the Church of Christ . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charitative , with charity to all sorts of people , pittying their blindness and barbarity , in meekness of wisdom instructing them , as holy Polycarp did , fervently and humbly praying for them , yea , ( osculando prodit orem ) even kissing our betrayers , and destroyers , as Crysologus observes of Christ : not behaving themselves as vermin in a trap or wild Buls in a Net , but as Lambs and Sheep of Christs Flock and Mark , who opened not his mouth , save onely to pray for his crucifiers ; as also did the first Martyr S. Stephen , whose name imports the comfort and crown of his thus suffering for Christs Cause : not as an evil doer , or an evil speaker , some mens stomacks are so full of Choler , gall and virulency , that they do not plead for Gods cause so much , as spit and spue upon it ; when pretending high zeal and godliness , they so foully disgorge themselves in ill language against their superiors and betters every way ; no Magistrate no Minister escape their dirt and mire ; All are Beasts and Antichrists , and Satans and Enemys , and fit to be destroyed , that do not comply with the cause they look to set up ( together with themselves ) by pulling down all that stands in their way . § . What scurrilous and scandalous Libels , have some men made , like the wast and filthy papers of Martin Marprelate and others of that bran , to wrap up their several causes in ; what undecencies , what barbarities , what●edities , whatfuries what menaces , have their Sermons and Prayers abounded with ? and so their action ▪ s ▪ by a superfluity of self conceit , passion , pride , arrogancy , envy , desire of revenge , and the like enormous distempers ? so far beyond a Christian , that they would make a modest and ingenuous heathen blush , and abhor any cause that is pleaded or managed by such poy sonous pens , such polluted lips , and unwashed hands . § . I may truly say with St. Iames , my brethren these things ought not to be so , these are not the methods of Christians pleading their Gods and Saviour● cause , either bitterly to rail like Rabsakeh , or pompously to vapour and flatter like Tertullus , crying up every cause as Gods , that is uppermost , either in power or in popular applause , or vulgar pitty , which are no true Touch-stones of Gods cause , either as to civil Iustice , or true Religion . And thus ( O worthy and Christian Auditors ) have I finished the demonstrative or doctrinal part , which shewed first , the nature of Gods cause . Secondly , the manner of pleading it , and Thirdly what method we must use in our pleading it ; so as to observe the holy laws and orders , which become our respects to the cause of God , and to our Superiors , yea , to all men : whose rules are his written word rightly understood , not wrested and depraved by sinister passions and presumptuous dispensations of what is our duty indeed to God and man. I will not abuse your patience , while I crave the use of a little time , to feel how the pulse of your affections and resolutions do beat , and whether your understandings have transmitted the cause of God to your heart , that knowing your duty in so great a concern , you may resolve to do it . 1. Vse of instruction : to shew us what is that cause which is most worthy our pleading , with all the wisdom , power and capacities we have ; it is Gods. For this cause as Christ speaketh , he came into the World , and into the bosome of the true Church ; for this cause we are endowed with understanding , memory , eloquence , conscience , civil influences in Counsel and in authority ; publique and private : for this cause we were baptised by the Blood of Christ , and dedicated to him , sutably educated and instructed ; also nourished and refreshed by his body and blood , that we should plead for Gods glory , for our Saviours truth , Worship , Ministry , servants , and institutions against our own iusts and Passions , against the ignorance , Athe●sme , prophaneness , licentiousness , hypocrisie , novelty , extravagancy , error , superstition , idolatry , Flattery , sacriledge , and security of the world . It is a shame for us to be so zealous industrious , solicitous and importune in our own petty concerns , for a little profit , honour , or pleasure ; and to neglect that cause , which is worth all we are and have , even our estates liberties and lives , Nec propter vitam vivendi per dere causam ; if we expect God to plead ours we must plead his , and with a vehemency as much above all other causes , as heaven is above earth , eternity above a moment , and the excellency of Christ above the loss and dung , the seraps and excrements of this world . 2. Vse of Caution ; but as we must be careful to adhere to , and assert Gods cause , so it must be in Gods way , with Iustice , holiness , order , humility , patience , charity , sincerity , according to the bonds of Gods and mans laws , not with tumult , violence , saction , sedition sraud , sury , partiality , injustice and hypocrisie ; Gods Ark though it ●otters must not be stayed or held up by such rash hands ; better it do honeste cadere , then inhoneste stare . These Midwives are not fit for the birth of Gods children ; Such as call in the assistance of these , either mistake Gods cause , or they make his cause but a stale and visard to their own private interests and designes ; or lastly they are ignorant of Gods methods , and the way of his Saints in all ages ; or they greatly distrust his power and goodness , as if he were not sufficient to vindicate himself and his cause , by such means as are onely worthy of him , of Christ , and of us as his servants . 3. Vse of trial and reproofe , you may see clearly what cause they plead , who observe not Gods course and method , but think to justifie evil pleading by the goodness of the cause . To such violent injurious , perfidious , and unreasonable men , we may put that question which God doth , Psalm . 50. 16. What hast thou to do , to take my cause into thy hand , or my word into thy mouth , since thou hatest to be reformed , &c. On which words they report that Origen after his lapse , commented with his tears . Those that plead Gods cause any way by fighting or writing , speaking or doing , must have written in their hearts , and affections on their forehead and hands , as the Horses in Zacharies vision had on their bels or bridles , holiness to the Lord ; St. Chrisostome observes in the disorders and corruptions which distracted , with exstatick convulsions and madness the heathen Sybils and Prophets in their Oracles ; and in the calmness or harmony , which was in Gods Prophets , how great a difference there is between Diabolical possession , and divine inspiration ; such is the disorder that attends men in their own cause , and the order , which they observe , who intend Gods. There was wont to be proclaimed before the olympian games , and Athletick agonies ; That none who were misbegotten , or slaves , or vile or infamous persons , should offer to enter the lists , or contest , in those famous and solemn , yea sacred conflicts , which were not for private gain , but for the honour of their gods , and the Victors ; such a proclamation may I make , as to Gods cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let no proud , prophane , covetous , ambitious , sacrilegious , perjurious , popular , partial , parasitick , insolent , disorderly and licentious persons pretend to plead it , since they do more prejudice and disparage it , then any way advance or forward it ; good and wise men are ashamed , and weak men are jealous and affraid to be s●en in that good cause , wherein wicked men appear ( not good but great sticklers ) as Magots do in what was a good dish of meats ; not to garnish or adorne it , but to defile and devour it . 4. Use , fear to oppose Gods cause , or by anyforcible or fallacious ways to plead against it , for it will be as a burthensome stone , a rock of offence , who ever dasheth against it , or on whom it falls at last , with the weight of Gods vindication , It will dash them to pieces ; who ever contended against God and his cause , and prospered ? For it will at last be pleaded with fire and brimstone , with an omni potent and unexorable justice , which will consume as fire doth stubble , all the opposing powers , and fallacious pretensions . 5. Vse of exhortation when we have done our duty in Gods cause , and in his way , according to our place , and see that we profit nothing as to the publique , but onely to our own peace and discharge of good consciences ; yet cease not to follow God with our prayers , and holy importunities , that he would take the matter into his own hand , Bonae causae sufficit unus patronus bonus , Gods cause is never to be despaired of ; though it have no patron or advocate among men , yet it hath one above who is optimus & maximus , the greatest and best of all ; It may ( as a bladder ) be forced under water , for a while , but it will buoy up again : The Church may be as the ship in which Christ was tossed and covered with waves , yet Christum vebit & causam Christi , ( as Caesar said to the fearful Mariners , of himself and his fortune ) God oft lets things run to low ebbs , that he may shew his mighty power , and make the extremities of his cause the opportunities of his help ; however let not thy faith or Prayers fast , which have a kind of omnipotency in them , to remove Mountains , and to do miracles , at a dead lift ; Gods arme is not shortned , though mans be withered : let God alone with his own cause , the gates of bell shall not prevail against it . 6. Vse , Measure not the cause of God by outward prevailings and prosperities ; the gayest feathered foul are not the best meat ; we must condemne the generation of Gods people and the cause of the righteous , if we think that the worst cause , which hath the worst usage or success in this world , look to the Prophets from righteous Abel to John Baptist , look to the Apostles and the best of their successors , look to the holy Preachers and people , we shall find they had always enough to do to plead the cause of God and his truth , against the many open persecutions and secret underminings of evil men and devils ; who many times so prevayled by Gods just judgment , that the cause of God seemed wholly routed , such were their powers , their victories , their numbers , their policies , their cruelties , all bent against the cause of God : yet , even their banishment and prison , and tortures , and plundrings , and sequestrations , and loss of all , even to life it self , these with a good cause , and a good conscience , were infinitely to be preferred before all the Treasures , and Triumphs , and Thrones , and successes and applauses of impious prosperity or prosperous impiety . The just must live by faith not by sense ; the touch stone of Gods cause is Godsword , both as to the end , and the means the usual badg or mark of Christs cause is Christs cross , to which we were all devoted in our baptism : nor must we fly from those colours , least the Lord answer us , as those that plead with him at the last day , have we not prophecyed in thy name and cast out Devils &c. So have we not pleaded thy cause O Lord by tumults , mutinies , falsities , sedition , rebellion , by plunder and rapine , by sacriledge and perjury , by blood and violence ; To whom the Lord will reply , depart from me ye hypocrites , and accursed , I know you not , you pleaded the cause of your own lusts and belly , of your pride , envy , covetousness , ambition and revenge , and not of my holy name , and true Religion , and reformation , which owns no such manner of pleading or practising . 7. Vse , Is by way of examination , wherein I will propound two Questions to you , with such answers , as I conceive may suit them . 1. Question is , What may be that cause of God , for which he thus pleads in wrath against us in England ? So far that his hand hath been a long time stretched forth against us , and his wrath is not yet turned away from us , but burnes as a consuming fire , to the very foundations , in a long war , and the worst of all , a civil war , which destroys even humanity it self , setting nearest relations at distances , and friends at distances , and neighbours at enmity , and countrimen at mortal contentions . Yea , and this upon the worst account , even religious dissentions and jealousies no less then secular ; if we ask why the Lord hath brought all this evil upon a people , that were once called by his name , and but too happy , the very wonder joy or envy of all Churches , and Nations , and Kingdomes ; Why is it that the Lord hath pleaded thus severely , against our Kings and Princes , our Parliaments and Peers , our Bishops and Clergy , our Gentry and Commonalty even all sorts of people , against Church and State , against our peace , our laws , our government , our liberties , our estates and our plenty , against the prosperity , and the honour of the Nation , yea against our very Religion , and reformation it self , as if he did abhor us , So that we seem condemned to everlasting torments , to contend with , and devoure each other , with endless diesolations and confusions , turning like Ixion in the wheel , or Sisyphus his stone , or St. Laurence from one side to the other , upon the grid●ron of dayly exactions , vexations , terrors and vastations , while Manasseh is against Ephraim ; and Ephraim against Manasseh , and Iudah against both ; That we cannot find or will not follow the way of peace . With what Earthquakes , and Shakings , and Overturnings , and bloody Battels , and mutual Exhaustings , and unplacable Annimosities , have we been wasted many years , and are still threatned every day , besides the bitter feuds and factions , the divisions and subdivisions , which like fire have seised on the Temple and House of God , this so famous Church , and our reformed religion , heretofore so blessed with piety and peace , gifts and graces , with the beauty and holiness , and the crown of double honour ; against all which God hath written bitter things and powred contempt . § . These frowns and fightings do all testifie to our faces , that God hath a controversie with the land , against Church and State , that he pleads as an adversary against Court and City , and Country , against all estates and degrees of men ; Among whom such an evil spirit is risen , as between Abimeleck , and the men of Sichem , that there is no peace to him that goes out or comes in , we are left as sheep without a sheepherd ; as a ship in a storme , without a Pilot ; as Orphanes without a Father , and as Widows without an Husband , in a desolate , deplorable , self-destroying condition . Of which abysse or ocean of troubles , we see no bounds or bottom , being condemned to an arbitrary subjection , to a partial monopoly of power , and to a meer military protection , in which not Philosophers ( as Plato wished ) but Souldiers and men of blood , must be our Governours , and our exactors , our Protectors ; Who keep us quiet that they may fleece us , and fleece us , that they may keep us in subjection , of whom we shall find that true , which is said of Physitians , many of them are but a further disease to a Patient , qui medice , sic qui militariter vivit , misere vivit , It is but a sad life , which must be maintained by dayly leeches , and bloodlettings , by laneings and searings and cuttings of some parts of the body which are not so unsound , as those that are the executioners of them . § . Certainly God is too wise , and too indulgent a Physitian , to use so long and so great evacuations , purgations , and corrosives to this body politique , if there were not many foul and marbose or malignant humours in it ? the Heathens were wont in publique and long Calamities after they had tried allways to appease their angry Gods by supplications and sacrifices , and yet were never the better , to send to some famous Oracle for its direction : Do not presume to be your Oracle , but let Gods word be it , this will give you a clear and unambiguous answer , why the Lord hath done all this evil against us , why he thus implacably pleads against this Church and State , which formerly were his cheif favorites and darlings , ●● the signets or bracelets on his hand and arme , as the vine which himself had planted , and watered , and wonderful preserved , which is now become a scorn and shame to it self , no less then an hissing and astonishment to all the Nations round about . As the Lord pleads against his Vine of the Jewish Church and State , appealing to the men of Judah and Jerusalem , to judge between him and his vine , so may it be said in our case . What could the Lord have done more for us then he did , and what could we have done less for his cause than we have done , or more against it ? How were we planted , and watered and weeded , and fenced , and fortified , and loaded with the choisest blessings of heaven and earth ? What was there wanting in England to make us happy , but holy , humble and thankful hearts , with sutable lives , the good grapes which God expected ; instead of which , Oh what sower grapes did we bring forth to God and man , O how weary were we of Gods blessings , as if God had cloyed and overladen us ? How like the nansueating Iews , we lothed this Manna , the reformed religion , with all holy institutions and Christian Sacraments , and decent devotions and orderly Government . How neglected ? how prophaned ? how despised were these by many wanton Christians ? how many scornfully washt off their infant Baptism , by a Fanatick and Schismatick novelty of Anabaptisme contrary to the Analogy of faith , and practise of all Churches in all ages . How have many vomited up their former Lords Suppers , and as if they had surfited heretofore have fasted from them these twice seven years . How impatient have they been of such Pastors and Preachers , such Bishops and Presbyters as told them the truth , & sought to restrain those inordinate libertys , which they wickedly affected ? how hateful have these Michajahs been to those that loved to be flattered in sin ? how have many gnashed their teeth against such Stephens as have sowed no pillows under their elbows ? Yea how over zealous have we been in pleading our own secular and civil causes , to much civil War and blood ; pretending to preserve our liberty till we overtook our slavery , and really intending on all sides to get places of profit and preferments to our selves , to feather our nests , and set up our selves on high , above all that was called Gods among us . What vast sums have been expended to make us miserable ? on the other side O how cold , careless , formal and indifferent have we been as to God's great Cause , for the good of souls , the true Preaching of the Gospel , the due administration of Religion , the preservation of our happy reformation , for the order , honour , government , support , and just incouragement of able and faithful Ministers in this Church , which are and ever will be wanting in many places of this Nation , where there is as yet no provender for the Ox that should tread out the Corn ; Hence St. Austin observed , Quod Christus non capit , capit fiscu● , what Sacriledge cetaines from Christ , is wasted for no purpose . § . We have with great clamour pretended Gods Cause , Religion and reformation on all sides , but this on all sides is worsted , abased , deformed , discountenanced , diminished , and by many evil eyes sought to be wholy improverished and starved . God pleads against us for our hypocrisie and pretensions , for our Sacrilegious invasions and confusions , which rob God of his honour , Christ of his right and homage , the Church of its portion and patrimony , Ministers ▪ of their maintenance , The nation of its liberality , the dead of their bequeathings or legacies , true Religion of its support , and all sorts of people , of that piety charity and hospitality , which was intended them , by those holy honest and legal donations , against which no man pleads , that hath not a mind to purloyn them , or to have a good peniworth of them , at the Devils Marke● . God pleads against us for our trusting too much to the arme of flesh , and prophaning Gods Cause with evil means , with sinister policies and practises , bringing to Gods ●ltar , the lame and lean , and defective and deformed Sacrifices of parsimonious and sordid spirits , which are not propitiations but pollutions , which the Majesty of God is so far from accepting , that he abhors , and casts as dung in the deceivers face , God is not to be mocked . § . God pleads against our unthankefulness as to God , so to man , our discontented humors and impatience that knew not how to bless God and man , for moderate blessings , God pleads against the perjuries and forswearings among us ; The little or no conscience made of contradictory Oaths , the familiar but vain and most rude swearings , which are so common among , not onely the dregs and beasts of the people , but even those persons who pretend to some good breeding ; who by evil speaking corrupt good manners . God pleads against us Ministers of all degrees , for our insufficiencies , presumptions , popularities , inconstancies , and scandals , for not better employing the great advantages and Talents they had , to the glory of God and his Churches good , rather then private Pomp , profit or pleasure . God pleads against you Lawyers for your failing in those duties , which the law , your callings , and your consciences call you to , in all righteous causes , publique and private ; God pleads against the Gentry and Nobility for their luxury and idleness , for the looseness and sottery of their lives , doing so little good where they have so much means and opportunities , wanting nothing but good hearts , and a true sense of honour , which aimes in all things at Gods glory , the Churches flourishing , and their countrys peace . God pleads against all sorts of people in and out of Parliament , for their servility and flattery ; their partialitie and compliances with any powerful lusts and predominant humors of men , never so palpably against law , reason , religion , oaths , and conscience , prostituting Parliamentary honour , and priviledges , fulness and freedome , not onely to interne factions , but to extern tumults , and violent impressions , after which open rapes there is no great cause for some men ever to plead their Parliamentary virginity and honor . God pleads against the common people for their Phanatick giddiness and factious foolery , that loves to have many Masters , to heap up teachers to themselves , having itching ears that will not endure sound doctrine , but delight to be carryed about with every wind of doctrine , according to the sleights and cheats of those that ly in weight to deceive unstable and silly souls , which are ever learning , and never come to the knowledge of the truth . § . God pleads against the Souldiery , for their variableness , violences , insolencies and inconstancies ; For their carrying on private and partial interests , so much and so long to the prejudice of the publique safety , peace and honour , making their places and payes , their bellies and backs , the Common-wealth ; putting the military interest into the scale against the whole Nations : To the exasperating of so many of their countrimen and brethren , who have not patience to see themselves , their Parliaments and Country so oft bafled and defeated , of their long looked for peace , and pretended settlement . Hence they that should be the bulworks and defence of the Nation are looked upon by many , as the le 〈…〉 s and incubusses , that suck the blood and spirits of it , making themselves the onely Soveraigne Senate , the necessary imployment and absolute Government . § . God pleads against Rich men for the uncharitableness of some in hard times , the unhospitableness of others in the distresses of many , even excellent Ministers , who for their consciences sake , and as they think for Gods cause , have been reduced to a morsel of bread . For their racking and oppressing poor tenants ; for their pusillanimity and cowardise in a good cause ; for being so prodigal of their souls and true Religion , to save their estates or their skins . § . God pleads against us all , and as a Nation full of men that are wantonly wicked , and industriously injurious to God and man , delighting to destroy its self , refusing as Babylon to be healed , when God and good men would have done it long ago . Men that make a mock of such sins as the sober and modest heathens , though Idolaters did abhor ; a people as sacrilegious robers of God , and prophaning his house , that in affliction sinned more and more , & contracted dross even in the very fiery furnace ; that hath so little fear of God or reverence of man , or sense and conscience of duty to either , that it hath shut its eyes as wilfully blind , and is most impatient to see or seek and follow the things that belong to the publique peace ; turning piety into policy , and reformation into faction , and the true interests of Religion into those of parties and opinions ; that hath so oft prayed and fasted in vain , because we prayed amiss , to consume blessings on our lusts , fasting onely for strife , & for debate , to smite and destroy one another , that might and not right should take place : a Nation that is self condemned and self punished , yet still dares to pursue or applaud most unjust and unwarrantable actions ( that is downright villanies and horrid evils ) pretending that good willcome thereby ; so that from the crown of the head ( if we had either Crown or Head ) to the soal of the feet it is full of biles and putrified sores , both of sins and pains : We have made necessities of sinning , and God hath made necessities of our sufferings . Therefore hath God suffered us to run to this great consumption , and satisfied us with our own delusions ; therefore are we smitten once and again by the sword and rod of God , which crieth aloud to us ▪ making upon us the wounds of an enemy , which are not healed by any friendly hand , because we are not yet turned to him that smote us ; therefore do our eyes fail , not only with the expectation of the calamities that are coming upon us , but also with looking for good things , when behold saluation is far from us , because our iniquities have blinded us , and not only bereaved us of , but still keep good things from us , yet still we trust to I know not what Physicians or State Montebanks , that are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either many and cannot agree , or unsk lful and of no value , or unfaithful to others , or unhealthful themselves ( insani & insanabiles ) of inauspicious looks and lives , yea & for the most part incurable as to their sins and sores ; loving , as vitiated appetites , to feed not on wholesom food , but on trifles & trash ; not Reason and Religion , Law and Gospel , but the froth of seraphick fancies , and unbounded raptures , which the better to colour over and excuse the miseries and ruines of three flourishing Kingdoms , pretend to expect a glorious kingdom of Christ on earth , such as he never yet enjoyed for sixteen hundred years , nor ever will after their methods of blood and violence , which are the weapons of Antichrist and Belial , not of Christ or good Christians . This then is the answer which I may with too much truth and justice give as from the Lord to you or any that enquire of the burthen of the Lord , why he pleads , writes , and acts such bitter things against us , as if he would be no more en treated by us , nor his heart could be toward such a people as we are , whose iniquities have forfeited former blessings ; the sins of peace made way for war ; and war for domestick confusion , and these for foraign invasions , and this for Romish superstitions and Papal usurpations ; for there want not factors at home and abroad , who are earnest sticklers for a Cause ; ( which they call the Catholick Cause ) what it means , as to our civil and religious concern , as to the honor of this Nation , and the prosperity , or peace , or liberty of the Reformed Religion , you cannot be such strangers in the Christian world as not to consider . How long ( as Eliah said to the Israelites ) will you halt between two opinions , between two Causes ; nay now they are multiplied to twenty ; if the Reformed Church and Religion , which God so blessed with temporal and spiritual blessings , with excellent gifts and graces , to your forefathers in the last century of Englands honor and happiness ; if it be Gods Cause grounded on his word , sealed by his Spirit , and conform to the best of primitive Churches , let us plead and assert this against all other ; for it will be our wisdom and our strength , our honor , our peace and our safety , as it was to our forefathers for the greatest part of an hundred years , while they joyned Loyalty to Religion , and thought nothing further from Reformation then Rebellion against lawful Magistrates and their lawful power . The Second Question you may make to me is , What is this Cause of God , which we are now to plead in England ? or what is there left for us to do ? I Answer as Joseph to his brethren , this do and live : First , retain righteous principles as to civil Justice and true Religion , in your own judgements , and in the Court of your consciences ; that you be not warped in them , so as by any events or successes , to call evil good , and good evil , darkness light , and light darkness : Though you have not opportunity , or power , or courage at present to plead according to your principles , yet turn not from them , comply not with such as are false , unjust , irreligious ; though it be so evil a time , that prudence adviseth , and piety indulgeth you silence ; yet time may come when you may plead for Gods Cause according to your principles : Mean time , as by your speaking you do not strengthen the hands of an evill cause and evill doers , so by your silence and reserve , you do cast a just reproach and discountenance upon them ; there is yet hope of a good Cause , if the Court and Judge be not corrupted : Notwithstanding that some evil pleaders cry it down . Secondly , As you have power and opportunity given you , dare to own and plead for Gods Cause : 1. In your own brests and consciences , every grace and vertue , every good thought and motion is Gods , plead them against thy own lusts and the Devils temptations . 2. In thy Family and relations , plead Gods Cause against lying , swearing , idleness , prophaness , &c. Thirdly , In civil affairs plead the cause of Justice against any injury and oppression ; the poorest mans cause if just , is Gods ; yea and the cause of a wicked mans so far as it is just , is Gods. Specially in causes of publick Justice , there thou must not be wanting to speak out , by pleading when called to it , by petitioning and praying for Justice , yea and acting for it , according to what is just and lawful ; but a just Cause must not be set , as the Ark on the cart of injustice ; we must not so plead Gods cause as to injure Cesars , nor Cesars , as to injure Gods. Fourthly , Plead the cause of true Religion of our reformed Religion , of the Church of England , and its excellent constitutions against the Pseudo Catholick Church of Rome ; the cause of Christs merits and intercession against all mixtures humane or Angelick ; the cause of the Scriptures against all Apocryphal traditions , and fanatick illuminations , which are false illusions , and not divine inspirations ; The cause of the Lords Supper in its compleatness , against the subductions and seductions of the Mass , which loseth the bread to all , and steals away the wine from the Laity ; the cause of the worship of God in a known tongue , to edification , against Latin service , which few understand , so as to say Amen to what is prayed ; So the cause of chast and honorable mariage against scorched and affected coelebacy . Further , Plead as for the verity , so for the unity of the Reformed Religion and this Church , against those lice and locusts , those noxious and noysom vermine of factions , which have so gnawed and deface● this Church , & the reformed religion , and which seek to deprive your children of one , and your selves of both the holy Sacraments . Plead for the Churches patrimony , for the support and honor of an able , learned , authoritative and worthy Ministry , in due order and government of it , against those sacrilegious spirits , who with Judas grudge all as wast , that is by a grateful charity and devout superfluity , poured on Christ for the honor of his name , and the encouragement of his Ministers , according to the general tenor of Gods word , not only permiting , but commanding us by personal or national donations , to honor God with our substance . Plead for our due ordination & subordination as Ministers , that we may not by novel projects of levelling confusion , & plebeian Anarchy in the Church , be driven from conformity with the ancient Fathers , and the order and universal government of all Christian Churches , as wel as our own from our first being Christian . If you think us able or worthy to take care of your souls eternal welfare , and to administer to you spiritual things : Do not think us worthy to be condemned to live to dye , and to be buried even yet alive , with the meanest of the people ▪ since by what I have now discoursed to you , it may appear that we are neither ignorant of nor enemies to the true cause of God & Jesus Christ , as our blind and bitter enemies do maliciously pretend . Of which cause I have in all my discourse not spoken my own private sense only , but the sense of my Fathers & Brethren , of all true Bishops and Presbyters , and of the whole Church of England . Lastly , Since I hope you are as willing as able to plead Gods cause ; and since I know you pray that God would plead your and your posterities cause in Church and State , that he would make yours his own cause ; Keep , I beseech you , always in your souls this holy resolution , not to be wanting in your place & to your power to assert Gods cause ; corde et ore , consilio & exemplo , prece & praxi , atramento & sanguine : In which behalf you cannot form your thoughts to a better tune and words then Luther did when he undertook that great Cause of religious reformation , Aut propugnemus causam Dei , aut succumbamus cum causa Dei Either let us stand by the cause of God , or let us fall with it ; for as it will rise again in due time , so it will raise those with it to eternal glory , who stood sted fastly by it ; Which that we may ever do , God of his mercy grant us wisdom & courage through Jesus Christ our blessed Saviour ; to whom with the Father and holy Spirit be everlasting glory . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A42475-e6390 The scope of the psalm . The sad eclipse of true Religion in any Nation . 1 Sam 4. 1. Observ . The Author of this Psalm . Iames 5. 13. His Sympathy with the Church . Verse 1. Verse 2. Verse 3. Verse 9. Gods fear of mant reproaches . Versa 1● . Psal . 64. 2. 〈◊〉 13 , 14 , 15 , Verse 16. Verse 19. The division or parts of the Text. Of the word Cause . Exod. 17 2 Sam. 15. 4● It s sense or import here . The Etymology of Cause . The many pretonded causes which men plead as Gods. 1 Sam. 17. 29. Trial of Causes . 1 Iohn 4. Address to the Auditors ●n behalf of Gods Cause . Iudges 9. 7. God alone ca● plead our cause . 1 Iohn 2. Heb. 12. 24. Heb. 4. 16. 1. Obs . God hath his cause in this world . Psal . 33 11. Exod. 7. 12. 1. Obs . God ever did and will plead his own cause in his due time . ●dges ● . ●● 1 King. 8. 59. 3 O●s . Gods cause may be in a very deplored state . 1 Kings 19. 10. Luk. 24. 31. Iohn 20. 13. Psal . 11. 3. and 50. 21. and 60. 11. and 119. 126. ●v . 21. 4. ● . Obs . The cause of the Church is signally Gods cause . Gen. ●● . 30. Iosh . 7. 9. Mark 8. 25. 5 Obs . The most flourishing Church may be under great depressions . Iob 2. 3. Ioh. 9. 3. Psal . 107. 34. Psal . 80. 3. ` Obs . Times may be such that none but God can plead his Cause . Psal . 78. 60. 70 and 80. Ezra 1. 1. Zach. 4. 7. Isa . 49. 23. Isa. 40. 11. 7 Obs . Gods cause is ( ●●t ) never desperate . 2 Sam. 30. 6 Hab. 3. 1● . Psal . 78. 65. Dan. 3. 8 Obs . When all means fail , prayer must be applied to Gods Cause . Acts 27. 24. Iames 5. 16. Isa . 5 11. Psal . 123. 6. 6 Obs . It is a sure sign of a gracious heart to lay to heart Gods cause . Match . 26. 33. Isa . 63 9. Isa . 6● . 7 ▪ Esther 4. 16. Exod. 32. 32. Rom. 9. 3. The four main subjects of the Discourse . 1 General , What this cause of God is . Acts 14. 17. Gods silence and patience in his own cause . 2 Pet ▪ 3. 3. Prov. 19. 2. Eccles . 7. ●9 . Prov. 18. 17. The marks and pr●peri●es o● Gods cause . ● . The best cause . 2 most true according to Scriptural verity . Psal . 5. 4. 3 It is a most hol● , pure and just cause . 4 It is an intire and catholick cause . Ephes . 1. 6. 5 Constant to it self . 6 The most a●●le and august cause ▪ Y●t the cause of Go● consists not in minute matters . Rom. 14. 1. But in grand and clear case● of faith and manners . Rom. 1● . 1●● Of ornamentals and essentials in Religion . 1 Cor. 14. 40. 1 Cor. 14. 40. The cobwebs of small controversies catch fli●● . Of varieties ● among good Christians . Ephes . 4. 3. 7 The cause of God is orderly and comely i● all things . 1 Cor. 1● . 33. Iames ▪ 1● . 16. Iames ● . 20. ● Kings 19. 12. 2 Tim. 2. 25. Iames 3. 13. Of populer and false marks put on the Cause of God. ●t . 5. 45. Of mens rare gifts , great endowments , and severe Professions ●atan a pretender to Gods Cause . Gods Cause most what a crucisied Cause . Reve. 12. Phil. 1. 29. 2 Tim ▪ 3. 12. Tit ▪ ● . 12. An Embleme of Gods Cause 2. Particular , wherein the cause of God cheifely consists . 1. That his Glory as God be owned in the world . Gods plea against Atheists . 2. The cause of Iesus Christ is Gods Cause . Iohn . 14. 1. Luk. 6. 35. Acts. 4. 12. 1 Iohn . 3. Iohn . 17. 3 Iohn . 14. 1. 1 Iohn . 5. 10. 1 Iohn . 5. 7. 3 The Cause of the Church is Gods Cause . Zack . 2. 8. The Scripture is the tate of Gods Cause . The Ministry Gods Cause . 2 Cor. 5. 2. Mat. 10. 40. The Sacraments , Gods Cause . The Churches government , Gods cause . The Churches liberties is Gods Cause . 1 Cor. 14. 40. The Churches unity Gods cause . ●om . 16. 17. Primitive Churches care to keep unity and charity among Christians . Of abolishing things once abused . 4. The good of mankind is Gods Cause . In civil justice . Isa . 59. 1. Micah 6. 8. 1 Cor. 6. 8. Col. 3. 25. In settled Laws . In Polity and Magistracy . Rom. 13. 1. 1 Pet. 2. 13. 8. Every private just cause is Gods. The cause of Magistrates is eminently Gods. Exod. 22. 28. Psal . 105. 15. 1 Sam. 24. 6. and 26. 11. Mat. 22. 21. 1 Pet. 2. 13. Rom. 13. 1. 2. No friends to Gods cause who are enemies to lawful Magistracy . Of common principles of reason and liberty urged as Gods cause against Magistracy and secled Laws . Luke 21. 19. 6 ▪ Gods cause is in every mans conscience . The cause of the poor and fatherless and widows is Gods. Pro. 3● . 9. ●ob 29. 12. The just cause of a wicked and unholy man is Gods. Ezek. 17. 19. Psal . 115. 16. Heb. 11. 40. 7. The cause of every good creature is Gods. Hos . 2. 5. Gen. 32. 10. Luke 12. 20. Luke 16. 25. 2 General . How and why the cause of God oft needs his pleading . ●u the great degeneracy or corruption of mankind as to common principles of reason and Religion . 2 Pet. 2. 12. Rom. 1. 24. Gen. ● . & 7. Acts 17. 23. Gen. 11. Gen. 19. Gen. 15. ●● . Dan. 4. 1● . Dan. 7. ●9 Matth : ● 23 2 In the Churches great depressions . 1 By heathenish persecution Against the Church of the Iews Exod : 5 Ier : 12. 9 Cant : 2. 28 Psalm 83. 11 Psalm ●0 ●3 Psalm 2. 1 1. Gor , 1 Persecut on of Heathen against the Church Christian Iohn 4. 24 Matth : 2 Rom : 8. 36. Acts 7. 54 ● The Churches depression by Hereticks and Schismaticks . Gal. 2. 4 ▪ 2 Cor : 2. 17 Acts 20. 29 , 30 2 Tim : 4. 5 4 ▪ The Churches decline by corruption of manndrs among true beleivers Aeatth : 13. 25 The darkness and decay of the western Churches unper Popery . 5 The deccay of the reformed Churches 1 Pet ▪ 4. 19 1 Pe● ▪ 3 1● 2 Parti●●●ar , Why God suffers his cause to lapse 1 To shew the malice that is in mens hearts Psalm 50. 21 2 To try and exercise the graces of the godly 1 Pet : 2. 21 Iames 1. 2 , & 4 3 To punish the malitious by penal hardning Hosea 4. 17 2 Thess : 2. 1 2 Tim : 4 4 Rom : ● : 18 Iohn 3. 19 4 To purge away the dross of his gold 5 To give the world presages of an after judgment and pleading . Psalm ●3 . 19 and 11. 16 Isai 3. 11 and 6● . 24 3 General , How God pleads his own cause 1 More immediately in the Court of conscience against us Isai 57. 21 and 48. 22 2 God pleads his cause in our conscience for us . Isa : ●0 . 10 Isa : 41. 21 Exod : 33. 12 Rom : 8. 1 3 God pleads his cause before all the world by his providences Psalm 58. 1● Isai 1. 24 The nature of Godspleadings in the world Against the greatest and highest Princes Psalm 107. 4 Miraculous pleadings of Gods cause Isai 37. 39 Isai 37. 37 Iudges 7. 22 Gods pleas impartial Gen. 3 Ier : 15. 3 2 Pet , 2. 4 Gods pleadings against the sins of the best men , as David , &c. 2 Sam : 12. 10 , ● 1 Sam. 2. 1 Kings 15. 5 1 Sam : 15. 23 1 Kings ii Isai 29 , 5 2 Kings 20 4 Gods pleading against the ews Matth. 23 ▪ 35 Gods pleading against Christian Churches 2 Chron : ●5 . 5 5 Gods pleading his cause by persecutions Phil : 1 Rev ▪ 12. 12 1 Pet : 4. 14 Rom : ● . 37 4 General , Gods immediate pleading his Cause by men . By pious Princes . Isai 41. 2 Acts 3. 19 By Councils and Synods . Rev : 12 Gods pleading in the reformed Churches . Gods pleading at the day of judgement Rev. 20. 12 and 20. 13 5 The right method of mans pleading Gods Cause . Iudges 6. 31 Of pleading Gods cause by fighting . Iudg. ● ▪ 1● . Of Religion to be asserted by the sword . Luke 9. 55. Mark 16. 15. Mat. 26. 52. Gods cause to be pleaded by men . 1 Vnderstandingly . 2 Tim. 3. 17. Isa . ● . 20. 2. Sincerely . 2 Kings 10. 16. Phil. 1. 15. Tit. 1. 11. Gal. 1. 10. 3. Entirely . 4. Holily , an● justly , or lawfully . Micah . 6. 8. Isa . 61. 8. 1 Pet. 4. 15. 2 Pet. 2. 2. Rom. 3. 8. 1 Pe● . 2. 12. 2 Tim. 2. 5. 5. With moderation and discretion . Phil. 4. 5. ● With Christian courage and magnanimity . Exod. 30. 9. Lev. 10. 1. With respect and modesty to superiours . 2 Pet. 2. 11. Iude ● . Mat. 5. 44. 2 With charity and compassion to all men . 1 Pet ▪ 2. 23. Acts 8. 32. Acts 7. 60. 1 Pet. 3. 16. Of rude and riotous pleadng Gods cause Iames. 3. 10. 1 Vse to direc● us to the best cause that is to be pleaded . Iohn 18. 37. 2 Vse , Caution to plead Gods cause in Gods way . Of mistakers and mispleaders of Gods cause . Psal . 50. 16. Zach. 14. 20. 4. Vse of Terror , to such as oppose Gods cause . 1 Pet. 2. 8● 5. Vse , of exhortation , and comfort in the lowest ebb to plead Gods cause by our prayers . Ps al. 119. 126. 6. Vse , not to measure Gods cause by false rules . Psal . 73. 15. Heb. 2. 4. Rom. 1. 17. Mat. 7. 22. Vse of examination by putting two Questions . 1 Quest ▪ what is the cause which God thus pleads against us in England . Gods controversie with the Land. Hos . 4. 1. Ier. 25. 31. Iudges 9. 23. 2 Chron. 15. 5. Gods long and sore pleading against us . Answer to the first Quaere . Hag , 2. 23. Isaiah . 5. God pleads against our unthankfulness to God. Isaiah 5. 3. Against our self seeking ▪ Against our Hypocrisie and Sacriledg , Against our unthankfulness to man. God pleads against Ministers . Against Lawyers . Against Nobility and Gentry Against the people in and out of their Parliaments . 2 ▪ Tim. 4 , 3. Against the Souldiery . God pleads against rich men . Against our incorigibleness and obstinacy . Iames 4. 3. God pleads against us by the voyce of his rod , & sore afflictions . Our too greattrust in State Physicians . Answer to the first Question . Factors for the Romish Cause . 1 King. 18. ●● . 2 Query , what is the cause of God we now are to plead in England . Ans . Maintain honest and just principles with in . ●sa . 5. 20. 2 Plead as you have power and opportunity . 1. In thy own soul . 2. In thy family . 3. In the publick . As to justice . As to true religion . The verity of it . The unity of it . For the Churches patrimony . For right ordination and subordination among Ministers . Peroration or conclusion of Gods cause and the pleadings of it . 
A45570	----	Wisdomes character and counterfeit deliniated in two sermons : the one on the epistle of St. James, chap. 3.17 ; the other on the gospel of St. Matth., chap. 2.8 / by Nath. Hardy. Hardy, Nathaniel, 1618-1670. 1656 Approx. 165 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A45570 Wing H752 ESTC R30729 11415472 ocm 11415472 47757 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45570) Transcribed from: (Early English Books Online ; image set 47757) Images scanned from microfilm: (Early English books, 1641-1700 ; 1463:15) Wisdomes character and counterfeit deliniated in two sermons : the one on the epistle of St. James, chap. 3.17 ; the other on the gospel of St. Matth., chap. 2.8 / by Nath. Hardy. Hardy, Nathaniel, 1618-1670. [4], 35, [4], 31 p. Printed by J.G. for John Clark, and are to be sold at his shop ..., London : 1656. First sermon has running title: Wisdomes character ; second sermon has running title: Wisdomes counterfeit. Second sermon has special t.p. and separate pagination ; t.p. reads: Wisdomes counterfeit, or, Herodian policy, unmasked in a sermon ... Added t.p. reads: Wisdomes character, or, The Queen of graces, set forth in a sermon preached at the assizes holden at Aylesbury for the county of Buckingham, on Friday March 21 ... 1655. Dedicated "to the worshipfull George Tash, esq. High Sheriff of the county of Buckingham ..." 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Sermons, English -- 17th century. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Emma (Leeson) Huber Sampled and proofread 2004-07 Emma (Leeson) Huber Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion VVISDOMES CHARACTER AND COUNTERFEIT . Deliniated in two SERMONS . The one on the Epistle of St. James , chap. 3. 17. The other on the Gospel of St. Matth : chap. 2. 8. By NATH : HARDY , Minister of Gods Word , and Preacher to the Parish of St. Dionis Back-Church . JOB 28. 28. Behold , the feare of the Lord , that is wisdome , and to depart from evill , is understanding . PSAL. 111. 10. The feare of the Lord , is the beginning of wisdome , a good understanding have all they that doe his commandements ; his praise endureth for ever . LONDON , Printed by I. G. for John Clark , and are to be sold at his Shop under St. Peters Church in Cornhil , 1656. VVISDOMES CHARACTER : OR , THE QUEEN OF GRACES . Set forth in a SERMON Preached at the Assizes holden at Aylesbury , for the County of Buckingham , on Friday March 21. Anno Dom. 1655. By NATH : HARDY , Minister of Gods Word , and Preacher to the Parish of St. Dionis Back-Church . PROV . 4. 7. Wisdome is the principall thing , therefore get Wisdome , and with all thy getting , get understanding . Bern. Serm. 1. de Nativit . Christi . Sola quae ex Deo est sapientia Salutaris , qua secundum B. Iacobi definitionem primum pudica , deinde pacifica est ; nam sapentia carnis voluptuosa est , non pudica , sapientia mundi tumultuosa est , non pacifica . LONDON , Printed by I. G. for John Clarke , and are to be sold at his Shop under St. Peters Church in Cornhil . 1656. TO THE VVORSHIPFULL , GEORGE TASH , Esq. High Sheriffe of the County of Buckingham . The blessings of Wisdomes right and left hand . SIR , AT your command this small Barke was first launched into the River , and is now put forth to Sea ; I know the season is perillous , and perhaps she may meet with a contrary winde , but her Anchor of truth will preserve her from sinking in the sharpest storme . She is no man of Warre , nor intends offence to any , onely a Merchant Man , designed to advance the spirituall traffique , Her outside is plaine , but her lading is rich . The Commodities which she bringeth are the incomparable Jewell of Wisdome , the Amber of Purity , the Gold of Peace , the Silkes of Gentlenesse and Tractablenesse , the Oyl of Mercy , all sorts of pretious Fruits , the Diamonds of Impartiality , Sincerity , and these fetched not from the uttermost Indies , or any places of the earth , but the uppermost Heaven of Heavens . To your Coast ( Honoured Sir ) she first putteth in , not doubting the Harbour of a favourable protection , since , though I was the unskilfull Carpenter , you are the Owner ; and besides you have a considerable share in her goods , your prudent , peaceable , gentle , mercifull , just and upright conversation , being evident to all who know you . Onely give me leave ( Worthy Friend ) to advise , that you would continue and encrease this Heavenly Trade . True , you have experienced through Divine Providence , blessing your ingenious industry , the advantage of traffiquing in those remoter parts of the World ; since your returne to your Native Countrey , the same Providence hath found out for , and conferred on you an invaluable Jewell ( a Consort decked with all Wisdoms Ornaments ) and by her hath blessed you with those pearles ( Children ) which no riches can purchase . But in the midst of all these enjoyments , forget not what Solomon saith of Wisdome ; The merchandise of it is better then the merchandise of Silver , and the gain thereof then fine Gold ; she is more pretious then Rubies , and all the things thou canst desire are not to be compared unto her . I have nothing more , but to declare to the World , how much I am engaged to your selfe , and vertuous second self , for Multiplied Courtesies ; To Supplicate the Great God , for the accumulation of his mercies both celestiall and terrestriall , on you and yours , and subscribe my self Your most affectionate Servant , NATH : HARDY . JAM . 3. 17. But the wisdome that is from above , is first pure , then peaceable , gentle , and easie to be intreated , full of mercy and good fruits , without partiality , and without Hypocrisie . OF all graces , none of more singular worth , and universal extent then that of wisdome ; If you take the altitude of its dignity , you shall finde that what the Sun is among the Planets , and gold amongst the Mettalls , the minde among the Faculties , & the sight among the Senses , that is Prudence amongst Vertues . Hence it is not unfitly called , Cardinalium cardo , the hinge upon which the other cardinall vertues turne , giving rules to justice , setting bounds to temperance , putting the reynes upon fortitude , yea it is the salt which giveth a seasoning to all our graces . If you measure the amplitude of its utility , you shall finde that it observeth all seasons , ordereth all actions , and regulateth us in all conditions . Some graces are excellent in their nature , but confined in their use , Repentance to sinne . Patience to affliction , Gratitude to mercy , Obedience to duty : But this grace is that which subdueth corruption , sustaineth affliction , improveth mercy , manageth duty ; In one word , what the wise mans proverb saith of money , may more fully be applyed to wisdome , It answereth all things . This Encomium might very well serve as a Proaemium , both to justifie my choyce of , and gaine your attention to my discourse upon this Scripture . But besides both the goodnesse and fulnesse of this grace , there is yet another consideration , which may render it very acceptable at this time , namely the fitnesse of it , both to the occasion and persons . The occasion of this present meeting you all know , is to hold a grand Assizes for the righting of the injured , punishing of offenders , deciding of differences , and redressing disorders in the County ; nor is there any grace more needfull to the accomplishing of these weighty workes , then that of wisdome . The persons to whom I am now to speak are of seveverall degrees , offices , vocations , and no grace more useful for them all in their severall spheres , then this of wisdome . This was King Solomons choyce for himselfe , and such a choyce as God highly approved of , Give thy servant an understanding heart . This was his Father Davids advice to all Kings and Judges of the earth , Be wise and be instructed . Finally , this was Moses his wish for the people of Israel , Oh that they were wise ! And surely then it cannot be unseasonable , or unsuitable for me at this time to set before you this excellent description of Wisdome , which our Apostle hath made to my hand in the words of my Text , But the wisdome which is from above , is first pure , then peaceable , &c. The wise man speaking of Wisdome calleth her a tree of life , and there is one word ( fruits ) in the Text , which giveth a fit occasion of using that metaphor ; conceive then Wisdome here compared by our Apostle to a Tree , whose root is not ( as other trees ) in Earth , but Heaven ; in which respect ( to use the Philosophers expression concerning man ) she is arbor inversa , a tree turned upwards , her fruits are both wholsome and toothsome , and those of severall sorts : St. John saith of the Tree of life , in the street of the new Jerusalem , It bare twelve manner of fruits ; Loe here eight severall fruits reckoned up as growing upon this tree of life , nay our Apostle tells us , this tree is full of good fruits , to wit , of all kindes . It will not then I hope seem tedious to you to sit for one houre , under the shadow of this tree , and feed upon the fruits that fall from it , which being eaten and digested will nourish your soules to eternall life . Againe , me thinketh our Apostle presents wisdome to us , under the forme of a beautifull virgin . That he may wooe and win us to her espousals , he delineateth both her Parentage and her Person , the Eminency of the one , and the Excellency of the other . Her Parentage is sublime , she being of a noble , royall , yea Divine extraction , for she is the wisdome from above . Her person is altogether lovely in every part . The candour of purity adorneth her breasts , the honey of peace drops from her lips , an amiable gentlenesse smileth in her countenance , the jewell of tractablenesse hangs at her eares , bracelets of mercy and good fruits deck her hands , and she walketh upon the two even feet of impartiality and sincerity , who can look upon her , and not be ravished with her ? if she were in oculis , surely she would be in osculis , and the true reason why men are no more in love with her , is , because they doe not know her : be pleased then for one houre to take a view of her picture , as it is here drawn by our Apostle to the life , in its severall lineaments . Once more , we have Wisdome represented under a double notion , as a Daughter and as a Mother ; as a Daughter , and that of no lesse then a King , the King of glory , yea the King of Kings . So Alphonsus was wont to call her filiam Dei , Gods Daughter , for she is the wisdome from above ; as a Mother , fruitful of many , and those sweet children , the eldest whereof is purity ; or to use more proper termes , here is wisdome set forth as an effect , and as a cause , as an effect of the best , the first cause ; as a cause of the best and choycest effects ; so that the words naturally part themselves into these two Generalls : Dignitas originis , The dignity of Wisdomes originall whence it is , it is the wisdome from above . Utilitas effectus , The utility of the effects which it produceth , in as much as it is first pure , then peaceable , easie to be intreated , full of mercy and good fruits , without partiality , and without Hypocrisie . Of both which , whilst I shall speak , and you shall hear , let us all implore this wisdome from above , that I may deliver my message without partiality and Hypocrisie , you may be gentle auditors , and easie to be intreated , so as we may henceforth lead more pure and peaceable conversations , being full of mercy and good fruits , and so I begin with Dignitas originis , The dignity of Wisdomes originall whence it is , in those words , The wisdome that is from above . Interpreters doe here observe an Ellipsis of the participle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but it is easily supplied from the 15. verse of this Chapter , where it is expressed . If you enquire what this meaneth , that it is from above , S. James himselfe giveth the answer , where he saith in generall , Every good gift , and every perfect gift is from above , and cometh down from the Father of lights , therefore is Wisdome said to be from above , because it is one , yea the brightest of those lights whereof God is the Father . Among other attributes of God in Scripture , he is said to be the onely wise God , both because he alone is perfectly , exactly , throughly , infinitely wise in himselfe , in which respect the best of men are rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lovers of wisdome then wise , and likewise because as the Sun is the fountaine of light , the Sea of water , so God is the original of that wisdome which is in the creature . To clear this briefly , be pleased to know there is a threefold wisdome , namely Carnall , Humane and Divine , of the flesh , of the head , of the heart , the first is abhominable , the second is laudable , the third is admiraable . Carnall wisdome is the cunning , which is in the children of this world , whereby they are wise to doe evill ; this our Apostle divideth in the preceding verses into earthly , which is a moth-eaten policy sensual which is a voluptuous provision ; and divelish , which is a mischievous subtilty , all which he plainly denyeth to be from above . Naturall is that s●gacity which more or lesse is in every rationall creature , to discerne of naturall things , and manage secular affaires , instances hereof we finde at the third and fourth verses of this chapter , the riders skill in bridling the Horse , and the Pilots in turning about the Ship. This though it be naturae bonum , yet it is Dei donum , implanted in nature by a divine hand ; and though it is improved by Education , Idustry , Art , yet it depends principally upon a Divine influence . It is by Men that many rare crafts are found out , but as Lactantius truly , God gives men the wisdome by which they finde them out , they are Gods own words . Behold I have created the Smith that bloweth the coals in the fire , and that bringeth forth an instrument for his worke ; and the Prophet Isay speaking of the Husbandman , saith , His God doth instruct him in discretion , and doth teach him ; and Daniel saith of all humane wisdome . He giveth wisdome to the wise , and knowledge to them that know understanding . Sacred is the wisdome either of Science , or of operation , the former is that whereby the minde is savingly enlightned , to discerne the things of God , and the mysteries of Salvation , sapientia quasi sapida scientia , a savoury , and cordiall knowledge of supernaturall objects , doth well deserve the name of Wisdome : The latter is that whereby a man is enabled to fixe a right end of all his actions , and to make choyce of the fit meanes conducing to that end , this is called by the Latines Prudentia , and though the other be not excluded , yet doubtlesse this is principally intended in this Scripture . Concerning this wisdome , our Apostle saith most justly it is from above , in a peculiar manner , owing its originall to God , and that in two respects . 1. In as much as it is no where taught but in Gods Word , the Schools of Philosophers give many excellent documents of morall prudence , but Religious wisdome is onely to be learned in the school of the Scriptures . To aime with a single eye at Gods glory , and our own Salvation as the supream end , To walke in those paths of faith , repentance and obedience , selfe denyall , induring the Crosse , and imitation of Christ , which lead to these ends , are lessons onely to be found in Holy Writ , these are they ( saith the Apostle Paul ) which are able to make wise unto Salvation ; no wonder if he exhort the Colossians , Let the word of Christ dwell richly in you in all wisdome ; this water of life being to be had in no other Well but that of God ; Word . 2. In as much as it is a singular gift of the Sanctifying Spirit , the Epithite by which Saint Paul characterizeth this wisdome is , Spirituall , and that for this reason ( saith the Learned Davenint ) Quia per spiritum Christi generatur , non ingenio nostro comparatur , because it is not acquired by our Wit , but infused by Gods Spirit . There is a spirit in man saith Elihu ) and the inspiration of the Almighty giveth understanding ; Mans spirit is able to understand much , but to the understanding of Divine things , there must be an inspiration of the Almighty . The truth is , whereas humane is attained Deo aspirante , God assisting , this Divine wisdome is onely to be obtained Deo inspirante , God inspiring with an especiall grace . I shut up this with that Counsell or our Apostle , If any of you lack wisdome , let him ask of God it cometh down from above , let us lift up our eyes , and hands , and hearts above for it . This wisdome ( as Clemens Alexandrinus elegantly ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not sold on earth but in Heaven , and if you will know the price it is prayer . Solomon in his Proverbs saith in one verse , The Lord giveth wisdome , and in the next , The Lord layeth up sound wisdome ; the Treasury wherein he layeth it up is his Word , the Treasurer is his Spirit , and the key that unlocketh this Treasury is prayer ; aske and he will give , let our requests ascend to him , and his wisdome will descend on us ; and as the Rivers that come from the Sea , return thither , so this wisdome coming from God , leads us back to him ; by working in us those graces of purity , peace , mercy , which resemble him . And so I am faln upon the Utility of wisdomes effects , It is first pure , then peaceable , &c. The number of these effects is by some reduced to seven , and so they oppose them to the seven deadly sins , compare them to the seven gifts of the Spirit , resemble them to the seven Pillars which wisdome heweth to build the house where she vouchsafeth to dwell . By others the number is inlarged to eight , and so they observe a fit correspondency in them to the eight beatitudes , four of which , ( to wit ) pu●ity , peace , meeknesse , mercy , are here expresly mentioned , and the rest may be easily parallel'd , as if all the qualifications fitting for blessednesse , were so many maids of honour attending on this Queen of Wisdome . If you desire a Logicall disposing of these effects , you may consider wisdome in reference to God and men , in regard of God she is pure , in regard of all men she is peaceable , distressed men , mercifull , in her carriage towards enemies , gentle , love of friends without hypocrisie , towards good men , full of good fruits , and in her censures of evill men , without partiality . But I shall in handling them follow the order in the text . And as Printers first set the severall letters , and then clap on the sheets , or as Gardiners first gather the flowers apart , and then binde them together , so shall I distinctly unfold , and then joyntly apply them with all possible brevity and perspicuity . 1. That which first occurreth to be handled is wisdomes purity , for so is the order of the words , the wisdome from above is first pure . Indeed when we observe what precedeth , we may well infer that which followeth , wisdome being from above , must needs be pure ; such as is the cause , such is the effect ; It is impossible the least darknesse should proceed from the Father of lights , and as no unclean thing can ascend thither , so neither can it descend thence . It is observable in nature , that all things as they are higher , so they are purer , the water then the earth , the aire then the water , the fire then the aire , the stars then the fire ; how pure then must wisdome needs be which is from above the Stars , even from the highest Heavens ! The Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first , here prefixed , would not be passed by , as intending not onely a priority of order but honour ; indeed purity is the chiefest lesson in wisdomes school , the richest jewell in her Cabinet , and the sweetest flower in her Garden ; if you observe , you will finde it both the α , and the ω , the first and the last of wisdomes lineaments ; purity is opposed either to mixture , so we say pure wine which is not sophisticated , or to filthinesse , so we say pure water which is not mudded : in the former sence it is that which ends , in the latter it is that which begins the description ; because free from mixture , she is without hypocrisie , because free from filthinesse , she is said to be pure . And truly all the intermediall properties are such , as would be no praise of wisdome , if purity did not accompany them ; without purity , peaceablenesse is pusillanimity , gentlenesse stupidity , tractablenesse simplicity , mercifulnesse foolish pity , yea our best fruits but Sodom Apples . In a word , purity is wisdomes best friend , and choycest companion . The Greek word which we render pure , properly signifieth chaste , and accordingly some refer it to that particular grace ; indeed on the one hand , as uncleannesse is folly , and therefore often called by that name , and the young man whom the harlot tempts to her wanton embraces ; is said to be void of understanding ; Yea Saint Chrysostome compareth him to the mad daemoniack in the Gospell , who dwelt among the Tombes : so on the other hand , chastity is a blessed effect of wisdome , and therefore it is the wise mans advice , My Son , say unto wisdom , Thou art my sister , and call understanding thy kinswoman , that they may keep thee from the strange woman , from the stranger which flattereth with her words . But we must not confine our Apostles meaning ; though if you please , with Brockman , we may make use of the emphasis of the word , and conceive wisdome as a chast virgin , espoused to Christ the King of glory , to whom having plighted her faith , she proveth faithfull , renouncing the pleasures of the world , contemning the dalliances of Satan , defying the lusts of the flesh , that she may approve her fidelity to her Husband Christ. That wisdomes purity may the more fully be characterized , observe briefly these particulars : 1. There is a purity of doctrine , and a purity of practice , the one from error , the other from sin : Wisdome is both orthodox and orthoprax , maintaining the one , attaining the other ; that which Christ hath intrusted with her , his truth , she keepeth pure from Heresie ; that which she hath dedicated to Christ , her Soule , she keepeth pure from iniquity . Some are Zealous against errors , and yet slaves to their lusts , other are sober in regard of sensuall delights , and yet intoxicated with erroneous opinions , neither of these are wisdomes children , who accounts them equally bad , a vain minde and vile affections , and therefore according to Saint Pauls counsell , she holds the mysterie of faith in a pure conscience . 2. There is a purity of heart , and a purity of life , both these our Apostle enjoyneth in the 8. verse of the next chapter , Cleanse your hands you sinners , and purifie your hearts you double-minded ; and Saint Paul , when he exhorteth to cleanse our selves from all filthinesse of flesh and spirit : nor doth wisdome neglect either ; some pretend to have good hearts , and yet lead bad lives ; but what a folly is it to thinke the sap in the root can be sweet , when the fruits that grow from it are bitter ? others refraine from impure actions , whilst they retain sinfull affections : but what a madnesse is it for men to content themselves with washing the outside of the cup or platter , whilst the inside is full of filth , nay poyson ? true wisdome taketh care both of the inward disposition , and the outward conversation . So much is intimated according to some Expositors by Christs geminated phrase concerning his Spouse , Behold thou art fair , my love , behold thou art fair . 3. There is a purity of contrition which looketh backward , washing the Soul by godly sorrow for sinne past , and a purity of conversion which looketh forward , cleansing the Soule by a reall forsaking of sinne for time to come , & wisdom joyneth these two together . Some resolve to turne from sin , and yet have never truly mourned for it , and what is this but meer folly , to thinke of building a fabrick of Reformation , without laying the low foundation of humiliation ? others mourne for their sins , but still returne to them ; Unwise men , who begin to build and doe not finish it . That is wisdome indeed , which both mourneth for , and turneth from all iniquity . When the sinner with the prodigall cometh to himself , begins to be wise , reflects on his past life , and weepeth bitterly , this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wisdomes after wit , and having bathed himselfe in his teares , he walketh circumspectly that he be no more defiled , and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wisdomes fore-wit . Wisdome openeth the eyes to see the vilenesse of sinne , and seeing the flyeth from it , as from a snare that would intangle her , mudde that would defile her , poyson that would destroy her , she maketh a covenant with her eyes , setteth a watch before the door of her lips , taketh heed to her feet , and keepeth her heart with all diligence , that it may be a place for God , an habitation for Christ , a Temple for the Holy Ghost to dwell in . In one word , knowing how foolish it is to stop many leaks in a vessell , shut many gates in a City , and yet leave any one open , that a short dagger may prove as fatall as a long sword , a small pistoll as destructive as a great Canon ; Finally , how expedient it is for him that will avoid falling into the pit , not to come neer the brink , she is carefull to avoid not one , or many , but all sins , as well smal as hainous secret as scandalous crimes , yea not only to abstain from sin , but the occasions that lead to it , and as the Poet aptly , — Plurima faelix Paulatim vitia atque errcres exuit omnes Prima docens rectum sapientia — By little and little she casts off all those filthy rags of sinne and wickednesse . Indeed thus to doe , is by the Sons of Beliall accounted folly , Puritas virtutis fatuitas creditur , & omne quod Innocens , stultum reputatur ; Innocency with them is reputed foolish simplicity , repentance a peevish melancholy , and conscientiousnesse a nice scupulofity ; but in the end it will be found that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An unblameable life is the best wisdome , according to this of our Apostle , The wisdome that is from above is first pure . 2. Having thus practised purity , wisdomes next study is peace , for so it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then peaceable , and here both the nature . and the order of this property would be considered : 1. Wisdome is peaceable . There is pax Numin is , a peace with God reconciled in Christ. and this wisdome prizeth above all ; there is pax pectoris , a peace of conscience in the sense of that reconciliation of minde in the harmony of the passions with reason , and this is wisdomes continuall f●ast ; Finally , there is pax temporis , a peace with men , and this is wisdomes endeavour , and of this no doubt here our Apostle speaketh . It was our blessed Saviours advice to his Disciples , Have Salt in your selves , and peace one with another . Salt is an embleme of discretion , which leadeth to peace , for as Salt prevents putrefaction , so doth wisdome , contention . If Salt be thrown into the water , it kindly melteth ; if into fire , it crackles till it vanish , so is wisdome pleased , when in the water among peaceable , but grieved when in the fire among contenticus spirits . Indeed knowledge too often is contentious , as being accompanied with pride , quaeinflat , which puffeth up , but wisdome is pacificous , as being attended with charity , quae aedificat , which edifieth . It is observed of Solomon , that he was both the wisest , and the most peaceable King , no greater friend to peace than wisdome . The place whence wisdome cometh ; Jerusalem which is above , is the vision of peace ; the God from whom she is sent , is the God of peace ; Christ the wisdome of the Father , is the Prince of peace ; the Spirit who is the donor of wisdome , is the Spirit of peace ; the Word wherein she is taught , is the Gospel of peace , no wonder if she be a Mother and nurse to peace . Peace is musick to the eare , honey to the taste , beauty to the eye , sweetnesse to the sent , smoothnesse to the touch , and joy to the heart of a Son of wisdome ; where peace is , it is her care to preserve it , and where it is wanting , to obtaine it ; if Peace be hid . she secketh to finde it , if it come , she embraces i● , and if i● fly from her , she followeth it . Her Motio● 〈◊〉 that of David , I am for peace , in the Church , in the State , in the Neighbourhood , in the Family ; nor hath it onely her tongue , but her hand , using all means to accomplish and maintain it . She is studious of Ecclesiasticall peace , to that end she knoweth how to distinguish between substantialls and ceremonialls ; nor dareth she rent Christs seamelesse coat because the ●ringe is not every way compleat . Between fundamentalls and circumstantialls , matters Fidei Cathol●cae , & scientiae theologicae , necessary to be believed , and problematically disputed , allowing a latitude of opinion in some things , to those who hold the foundation ; in a word , she abhorreth , as to injure the truth of Christ by errour , so to disturbe the peace of the Church by schisme . She is solicitous for civill peace , to that end , she resolveth to keep the rank , in which God hath placed her , knowing that è sede itio , will prove seditio , where there is no order , there can be no peace ; and if at any time she be enforced like those Angels , to appeare in a military habit , her song is , pax in terrâ , peace on earth , and whilest the Sword is in her hand , the Motto upon her Sword is , sic quaero pacem , by this meanes I seek for peace . She is industrious for private peace with , and among her neighbours , yea , as much as in her lyeth with all men , and to that end she will not injuriam inferre , offer any the least wrong to others ; Though she be like the Serpent for ingenious prudence , yet she is also , according to our Saviours counsell , like the Dove for harmlesse innocency , nay she will injuriam ferre , suffer much wrong from others , and put up many affronts , and when she is compelled to recover a just title , or repaire an intollerable losse by Law , it is with a minde willing to be reconciled ; yea , she is so great a lover , that she is a peace maker among the litigious , & when she seeth variance , steppeth in to make up the breach , though oft-times ( to use Gregory Nazianzens phrase ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she incur the displeasure of both parties . Finally , she is desirous of domestick peace , as she would have her house to be a Temple for piety , an Academy for knowledge , so an Army for order , and a Quire for harmony ; to this end , she winketh at what may provoke her , avoideth what may offend others , and teacheth every relation to keep its own station . By all these just and good meanes , she seeketh peace , and if at any time her endeavours want successe among men , she then resolveth , Pacem spirare & suspirare coram domino , to knock at Heaven gates , earnestly beseeching God to heal breaches , compose differences , settle distractions , saying with the Church , Give peace in our time oh Lord 2. Wisdome is first pure , then peaceable . You may take the connexion two wayes ; 1. Wisdome is peaceable , because she is pure , the Apostle puts the question , and answereth it in the first verse of the next chapter : From whence come warres and fighting's among you , come they not hence , even from your lusts ? and that of the Orator fitly correspondeth with it , Ex cupiditatibus , odia , dissidia , discerdiae , seditiones , bella , nascuntur , the bitter fruits of hatred , variance , discord , sedition , warre spring out of the root of evill desires ; indeed Relegion and Reformation are oft-times the pretended , but ambition , covetousnesse and revenge , are for the most part , the reall causes of Warre and commotion . True , there is a purity which is the Mother of Pride , and so of contention , I mean pharisaicall , selfe conceited purity , but that is the fools p●rity ; he that is pure in his own eyes , is wise too , but it is onely in his owne eyes , and so in the wise mans verdict worse then a fool : I shall ever suspect that purity which inclineth to Separation in the Church , and Sedition in the State. Wisdomes purity inclineth to humility , ●mity , unity and concord ; yea , therefore she desireth peace , that she may preserve purity , as well knowing , that Warre was never yet a friend to Vertue , nor Contention to Religion ; the truth is , as Lusts cause Warres , so Warres cherish Lusts. What purity can be expected from them whose hands are defiled with blood ? Inter arma silent leges , neither Gods Law , nor Mans can easily be heard , when the noyse of Trumpets and drums prevaileth ; no wonder if wisdome being pure , is likewise peaceable . 2. Wisdome is peaceable , so farre as consists with purity , she is a friend to peace , but only usque ad Aras according to Saint Pauls caution , If it be possible , that is , consistent with Gods glory , and so consequently with the purity of Religion and Conversation ; indeed it is a foolish bargain to venture purity , that we may bring home peace , to break our peace with God , that we may keep or make peace with Men , no wonder if wisdome abhor it : She well knoweth , that that peace which is founded on impure principles and practises , is built on a sandy foundation , and cannot long stand , is onely the skinning of the sore , not the healing it , which by reason of its corruption must needs fester and rankle . Hence i● is that ( though she admit of many inconveniences , yet ) she dares not of any sinne , no not to make peace , her maximes are those of Gregory Nazianzen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A commendable War is better then an agreement which seperateth from God ; and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Religious quarrell is better then a Vitious peace . In one word , she earnestly desireth and endeavoureth both purity and peace , purity as wine to make glad the heart , and peace as oyle to make the face to shine ; the gold of peace to beautifie the Altar of purity , the Altar of purity to sanctifie the gold of peace : But if it so fall out , that these two must be severed , she prefers the Altar before the gold , she chooseth rather to live in the water of trouble , then in the mud of sinne , in one word , she leaveth peace to embrace purity , because she is first pure , and then peaceable ; and thus I have discussed the two principall effects of wisdome , I see the time , and I know the occasion call for a dispatch , and therefore I shall onely give you an account of what might be said of the rest , and so shut up in a briefe but suitable application . 3. The next effect of wisdome is gentlenesse , a vertue which is temper in the minde , tendernesse in the heart , calmenesse in the affections , smoothnesse in the language , and sweetnesse in the behaviour : It is opposed to that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which examineth all things by the rule of extream right , and is far distant from that austerity which will bear with nothing . It teacheth the Judge an aequitable moderation of the letter of severe Lawes , the creditour a forbearance of due debts , where there is not ability to pay ; as that King did by his servant in the Gospel , the Plaintiffe not to prosecute his suit to the utmost , and exact the rigor of what Law may afford . Finally , it inciteth to a candid interpretation of dubious words and actions , it perswadeth to a meek toleration of humane frailties and infirmities , and restraineth from an over-hasty provocation by injuries . This grace of gentlenesse is the Sister of Modesty , Mother of Patience , and Daughter of Wisdome . Moses as he excelled in wisdome , so he was the meekest man upon the earth , what the Poet saith of the ingenious Arts , — Ingenuas didicisse fideliter artes , Emollit mores nec sinit esse ●eros ; may more truly be affirmed of this divine wisdome , she turneth Lions into Lambes , Leopards into Kids , and Hawks into Doves ; there is no Vineger but Oyl mingled with her Sallets , no Crabs but Sweetings grow in her Garden , no blustring windes but a gentle aire breathes in her climate . There is much spoken of a fools anger in the Proverbs , yea it is called by the name of folly : every man is so far a fool , as his anger domineers , & a fool is never more foolish then in his anger , but Wisdome giveth a check to passion , allaying and moderating its fierceness with this gentle grace , which whilest the world counts an effeminate softnesse , a tame sheepishnesse , our Apostle calls the meeknesse of wisdome . If you shall aske the reason of wisdomes gentlenesse , the foregoing word giveth an answer , She is therefore gentle , because peaceable , she considereth , that wrath engendereth strife , and therefore with soft answers she pacifieth wrath , that hard and hard cannot make a wall , and therefore among hard stones , she becometh soft morter , and to use Saint Gregories phrase , concerning Athanasius , she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Adamant to them that smite her , and a Loadstone to them that dissent from her : She is so much in love with peace , that ( as Abraham did by Lot ) she is oft-times willing to recede from her right , and so ( according to the Etimologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cedo ) gently yeeldeth when she might rigidly require , that she might preserve amity . But still this gentlenesse is to be constrned salvâ puritate , with respect to purity , and therefore though wisdome be not furious , yet she is zealous . In matters of secular concernment she is a yeelding willow , but of religious importance a stiffe Oake . Moses , a pattern of meeknesse , is yet incensed against the Israelites Idolatry , and will not condescend against Gods commandement to Pharoah , so farre as to leave an hoof behinde . Caesars Souldiers were milde in their own quarrels , but resolute in their Generals engagements , and the wise Christian is bold as a Lion in those things which respect Gods glory , though meek as a Lambe in his owne concernments : So that to end this in one word . The wisdome from above , that she may preserve peace , and so far , as is consistent with purity is gentle , not easily provoked , nay which next followeth , 4. Easie to be intreated . It is but one word in the Greek , yet capable of a double construction , to wit , both active and passive . 1. Wisdome is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in an active sence , in as much as her way of teaching is not compulsive , but perswasive . Non vi & contentione sed suavitate , & ratione , & quasi blanditiis utitur ; She had rather lead then draw , allure then enforce . Romish policy teacheth her Schollars to conclude their Syllogismes in Barbara and Ferio , but Divine wisdome instructeth her children in that of the Poet , Cuncta prius tentanda — To use all faire meanes of perswasion : She well knoweth that most men are like the herb Basil , which if gently touched sendeth forth a pleasant smell , but if roughly crushed , breedeth Scorpions . That ingenious natures are sooner drawn with cords of Love , then haled with chains of Iron , and many whom reason might soften , rigour hardens , and therefore ( according to S. Gregories advice ) she doth blandimentis non asperitatibus studere , study soft and smooth blandishments . 2. Our Translators , and most suitably , render the word passively , easie to be intreated , and thus : 1. If any just or charitable request be presented to wisdom , she is easily intreated to hear it , and according to her power to grant it ; She hath not , as Aristippus said of Dyonisius , Aures in pedibus , Her eares in her feet : She saith not as Philip to the woman , I am not at leisure to heare complaints , but like Vespasian , who was therefore called deliciae humani generis , she is facile in accepting requests , and bestowing favours , and no wonder she is so forward to heare others requests , when she findes her gracious Father so ready to hear her prayers . 2. If any information be presented to her concerning any truths , whereof she was ignorant , or controversie about which she was mistaken , she is easily intreated to receive it . Indeed it is the simple who believeth every word , being led aside with smooth speeches : But a wise man will hear ( to wit , sound reason ) and so increase learning . True wisdome is willing to learne any , though unwelcome truth , and unlearn any , though darling errour , nor doth she thinke it a d shonour to strike sayl to convincing reason when it is laid before her . That of the wise man , with the lowly is wisdome , may well be inverted , with the wise is lowlinesse , and the lowly minde will not scorne to light her Candle at anothers Torch , and so ( as Hugo well ) makes that common to her , which before was proper to another . Indeed ( according to Saint Jeromes expression ) he is ineruditè sapiens , ignorantly wise , or ( according to Horace his phrase which he there quoteth ) prudens pravè , wickedly prudent , who will not learne what yet he doth not know : Divine wisdome is not ashamed to confesse her ignorance , acknowledge her mistake , and when the dictates of right reason are set before her , she is ready to yeeld up her Judgement to them . 3. If any good counsell be offered her for the managing of her affaires , she is easily intreated to follow it , as knowing that Aliquando bonus dormitat Homerus , and according to our English proverb , Two eyes can see more then one . This made Jethro's counsell so acceptable to Moses , and taught David not to despise the advice of Abigail . Ah dictum sapienti sat est , said he in the Comedian , which our proverb well englisheth , A word is enough to the wise , to divert him from any thing that is evill , or direct him in what is good ; yea as venerable Bede observeth , Mos est sapientum , ut dictis majorum auscultent , aliquando minorum , A prudent man regards the admonition , not onely of Superiors , but sometimes even of Inferiors . And no wonder if wisdome be so tractable , since she is gentle . Man naturally is compared by Zophar to an Asse , a wild asse , nay a wild Asses colt , as being fierce and so indocible ; but when he is spiritually wise , his heart becomes an heart of flesh , and being mollified by grace he is easie to be perswaded , the foole is like the stone , of a rough substance , whereby it is hard to engrave upon , but the wise man is like the soft waxe , easily receiving the impression of the seale . But withall it is to be remembred that wisdome is first pure , and therefore is easie to be intreated onely to what is good , for which reason the Vulgar here addeth , bonis consentiens , saith Justinian . Indeed the foole is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easily seduced to what is evill , so was the young man by the whor●sh woman , but hardly drawn to what is good , so that though you bray him in a morter ( as Solomons phrase is ) yet will not his foolishnesse depart from him , whereas the truly wise man is deaf to all satanicall suggestions , fleshly solicitations , and wicked insinuations , but whatsoever things are true , honest , just , or charitable , he readily hearkens to , and freely complyes with . That which next followeth in the order of wisdomes effects , is mercifulnesse . Mercy in its proper notion is a compass onate sence of our Brothers evills , and this by the Stoicks is counted a piece of folly , both because it argueth a man subject to passion ; which is by them accounted aliene from a wise man , and likewise because it renders a man doubly miserable , first with his own , and then with others misfortunes ; but Divine wisdome , as she permits the use of passion , so she prescribeth the exercise of compassion , nor doth she account it an addition to her own burden , if by her pitty she may ease another . She well knoweth , how infinitely she is beholding to God for his mercy , and therefore is no niggard of hers ; but as she desireth to finde from God , so she is ready to shew to others mercy and compassion . And as mercy is the quality , so fulnesse is the quantity , whilest though it be cheefly seated in the will , which sympathizeth by willing anothers good , and nilling his evill , yet it hath an influence upon the minde and memory , by continuall presenting his dolefull estate , and contriving the best wayes of his succour : nor doth it confine it selfe to the chamber of the heart , but looketh out at the windows , the eyes by seeing the necessities , the eares by hearing the plaints ; yea goeth out at the door by speaking , and acting ( according to its ability ) for its miserable neighbour , so that wisdome is mercy throughout in every faculty of the Soul , and member of the body , and having filled the inward man , it runs over in the outward . More particularly , Expositors conceive that the mercy here intended , respects rather them that doe , then them that suffer evill , and accordingly the act of this mercy is , not donare , but condonare , to give to the indigent , but pardon the delinquent . Hence it is , that if wisdome dwell in an equall , she inclineth to mutuall forgivenesse of injuries , and if in a superior , she perswadeth to a gracious remitting of offences , and this not once but often , a few , but many , as being full of mercy . Tacitus saith of Agricola , Non paenâ semper , saepè penitentiâ contentus fuit , he did not alwaies exact the punishment , but sometimes accepted an humble acknowledgment . The like is every wise Christians temper , who as he abhor●eth revenge , so he delighteth not in the rigour of justice , but joyneth the raine of clemency with the lightning of severity . But yet this mercy is still with respect to purity . Hence it is that wisdome distinguisheth between offences , some are light stains , and others foul spots , & though she conniveth at those , yet she punisheth these between offenders , some are bruised reeds , penitents , others like heart of Oak obdurate , and though she spare those , she will not these . She well knoweth , that insceleratos lenitas , is in bonos crudelitas , lenity to he bad , is cruelty to the good , and to let notorious Malefactors goe free , is that foolish pity which spoileth a City , and therefore if a just power be put into her hand , she will not , she dareth not let the Sword of justice rust in her scabbard , but draweth it forth to the punishment of those who persist in notorious crimes , though in respect of them who offending in lesser matters , especially of ignorance and weaknesse , expresse remorse and sorrow , she is very compassionate , and if she use her Sword , it is the flat , not the edge , for correction , not destruction ; and thus according to our Apostles character , she is first pure , then full of mercy . 6. Adde to this that which is coupled with it , wisdome is full of good fruits . Fruit is a metaphoricall expression , by and it , though sometimes the reward is signified , according to which notion in the next verse , we read of the fruit of righteousnesse , yet usually ( and so here ) it signifieth the worke . Thus thoughts are as the blossomes , words the leaves , and works the fruits : true wisdome is never idle , nor is she meerly speculative , but operative , as she hath an eye to behold , so she hath an hand to doe , and like the Angels on Jacobs ladder , she is alwaies either ascending by contemplation , or descending by action . Indeed sometimes she imposeth silence on the tongue , but she never permitteth idlenesse to the hand ; she remembreth that he who came to the Figtree , will one day come to her , seeking fruit , and she trembleth to hear that sharp check , Why stand you all the day idle in the market place ? Nor yet will every kinde of fruit serve her turne , she accounts it as good to be idle , as to be ill imployed , nay better to doe nothing , then that which is worse then nothing , and therefore she looketh that her fruits be good , beautifull to the eye , pleasant to the palate , and nourishing to the stomach , such as may honour God , and edifie man , and so be both acceptable and profitable . Nor is it a berry here & there , a few good works will content her ; but she bringeth forth good works , as the vine doth grapes in clusters , she is full in every branch , of all sort of fruit , which she yeeldeth all the year long . She aboundeth in workes of piety , of equity , of sobriety , and of charity , to which last our Apostle more especially refers . Divine wisdome hath not only pity but bounty , viscera but opera , bowells , but workes of mercy , and as quoad affectum , in regard of affection , she is full of mercy , so quoad effectum , in respect of action , she is full of good fruits , ready to performe all offices of love and mercy to her neighbour . Indeed when she observeth how the Sun diffuseth his beames , illuminating and fructifying these inferior bodies with his parentall light and heat , and how the earth laieth not up her treasures within her coffers , but sends forth herbs for the use of man and beast , she thinketh it a shame to her , if she should not ( according to her abilities ) be alwaies doing good to those among whom she liveth , and with whom she converseth . 7. That which our Apostle next affirmeth concerning wisdome , is , that she is without partiality . The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is capable of severall constructions , each of which may not unfitly be made use of . 1. Some read it passively , and so it is true of wisdome , She is not judged , that is , she valueth not what others judge of her wayes , and approving her selfe to God , she accounts it a small matter to be judged of Men , or else she is not judged , that is , she is not , cannot be valued by the estimation of our judgement , according to her reall worth and excellency . 2. The most suitable reading of the word is active , and yet this with some variety , according to the severall significations of the verbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially those four of wavering , disputing , judging , and making a difference . 1. The late Learned Annotator , accounteth the most genuine notion of this word in this place , to be as much as absque haesitatione , and so the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first chapter , without wavering and inconstancy . In this sence it is well joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconstancy being the daughter of Hypocrisie , Nil fictum diuturnum , paint is easily washed off , and that which is fained must needs be fading ; besides this is a proper effect of wisdome , that she is stedfast in her profession , and maintenance of the Faith , notwithstanding the greatest persecution she abhorreth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gnosticks , who hold it an indifferent thing to forswear Christianity in time of persecution , and therefore having chosen the way of truth , she resolveth with David , to stick to Gods Testimonies . Indeed she is deliberate in her choice , and will not fixe without just reason , but she is no lesse resolute then deliberate , and what she embraceth she retaineth . Ut luna mut●ri , to be changed as the Moon , is the fools property , whereas you may sooner stop the Sun in its course , then divert the wise man from his pious purpose , the one like the Ship is tossed up and down upon the Waves , whilest the other is like the house that is built upon the rock unmoveable . 2. Others conceive the sence of this word to be as much as sine disceptatione , without disputing , or ( as it is in the Margin ) without wrangling ; and thus it is a truth , Divine wisdome , though she will admit of calme debates , yet she is an enemy to brawling disputes , as being fully assured , that jangling Controversies tend not to edification , nay for the most part end in contention and confusion . 3. Some render the word by absque dijudicatione , and so it lets us see a speciall propertie of wisdome , to abhor rash judging , and impetuous condemning of others ; it is one of those three things which wisdome hateth , as destructive to humane society , odious comparisons , malicious contradictions , and censorious judging . Indeed she is not ( to use Saint Bernards ex pression ) Aut curtosus explorator , aut temerar●us ●udex , either a curious inquirer into other mens faults , or a captious censurer of their actions ; a fool is easily induced to condemn all besides himselfe , but a wise man is loath to condemn any but himselfe , he hath so much to doe at home , that he hath no leisure to look abroad , and when he seeth any thing amisse , he resolveth to judge the best he can , yea though he cannot but censure the sin , yet he dareth not passe ( at least ) a finall sentence upon the person . 4. Once more , Our Translators read the word , as if it signified sine discretione , without partiality , by having respect of , and putting a difference between persons . This is that which is directly contrarious to charity and equity , no wonder if it be odious to wisdome . Indeed there is a different respect of persons , which civility requireth , and prudence alloweth , namely a reverence of men according to their place and dignity ; but that respect of persons , which floweth from partiality , and consists in aggravating or excusing faults , extolling or extenuating vertues , according to the qualification of the person , this she abhorreth . And hence it is she dareth not take part with what is evill in a friend , no not in her selfe , nor yet despise what is good in another , no not in an enemy , she will not commend sin or errour in the greatest , no nor yet the holiest , nor will she condemn truth and vertue in the meanest or the wickedst . In this notion that expression of S. Bernard , concerning obedience , may not unfitly be made use of concerning wisdome ; she is Indiscreta licet prudentissima , indiscrect though most prudent , and as that puts no difference between commands , so neither this between persons . Taking the word in this sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is fitly joyned with it , since wisdome is therefore without partiality , because without Hypocrisie . Indeed partiality is the Daughter of Pride and Hypocrisie : Pride ever looketh at a mans own party with favour , and at the opposites , either with envy if they be above , or scorne if they be below : and how can such a man choose but be partiall ? Hypocrisie looketh upon it selfe and party in a flattering , upon the opposites in a disfiguring glasse , baulketh beames in its owne , and spyeth motes in anothers eye , no wonder if it be partiall , ●ut wisdome being both humble and upright , will not admit this mischievous vice of partiality to dwell with her . If you please put the two last constructions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together , and read it without partiall judging : That charge which Saint Paul layeth upon Timothy may well strike all both Civill and Ecclesiasticall Gevernors with awe . I charge thee before God and the Lord Jesus , and the elect Angels , that thou observe these things , without preferring one before another , doing nothing by partiality , and no grace more requisite to the fulfilling of this charge then wisdome . This it is which teacheth a Judge both to have eyes , and no eyes , whilest she furnisheth him with eyes to see and discerne the cause , and yet closeth up his eyes that he cannot behold the persons . All sinfull respect of persons in Judging , floweth from some sinister affection ; especially those of carnall pitty , or carnall feare , the one saith , he is a poor man , the other saith , he is a great man , and so the current of Justice is stopt : but Wisdome is an excellent bridle of all carnall and corrupt affe●tions , and so enableth to discerne and judge aright between person & person , laying aside all externall respects . 8. Finally , ●hat which is asserted in the close concerning wisdome , is , that she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without Hypocrisie ●he Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly used de histrionibus , of Stage-Players , and indeed a Stage-Player is a fi embleme of an Hypocrite , especially in two things , both which wisdome abhorreth . 1. A Stage Player puts on the Shapes of severall persons and callings , according to the part he is to act , so doth an Hypocrite take upon him severall formes , according to those times he lives in , and indeed this he accounts his policy to sayle with every winde , and Proteus like , to transforme himselfe into any shape as occasion requireth . But true wisdome , though she be a Time-observer , is no time server , her figure is not round but square , and her Motto , Semper eadem , alwayes the same . 2. A Stage-Player seemeth to be what he is not , he appeareth oft times as a Lord , a King , when he is but a Servant , a Beggar ; so doth the Hypocrite personate himselfe a Saint , when he is a Devill , a friend when he is an enemy , and indeed he applauds himselfe in this his subtilty , to thinke how he deludeth the vulgar , and with his fayned sh●wes carryeth his designes ; but Divine wisdome accounts Sincerity the onely true policy , and Hypocrisie a meer folly . Indeed she sometimes forbeareth , to shew her selfe what she is , namely , when on the one hand Danger threatneth , and on the other Religion requireth not an open Declaration of her selfe , but she never doth , or dareth to shew her selfe what she is not ; she well knoweth that the Hypocrite , though he may cozen the dim sighted world , yet he cannot delude Gods piercing eye , that whilest he cheats others , the worst cheate is of himselfe , and therefore in the end , he must needs appeare to be a foole , when his counierfeit devotion , affection , shall meet with a reall hell of torment . And thus I have shewed you Wisdome in the abstract , whence and what she is , but alas where shall we finde it in the concrete ? It is our Apostles question at the thirteenth verse of this chapter , Who is a wise man , and indued with knowledge among you ? and the questionary proposall argueth , that such men are very rare . Indeed St●ltorum numerus innumerus , the world is peopled with fooles ; but truly wise men are Vix totidem quot Thebarum portae , rarely to be found . Wisdome is said in the Text to be from above , I would there were no cause to bewaile that she is gone , whence she came , and as he said of Justice , — terras Astraea reliquit , she hath forsaken the earth . If we may conclude the absence of wisdome by the want of her hand-maids , I am sure there will too just cause appeare of this complaint ; for tell me I beseech you ; When we see prophanenesse in the Church , wantonnesse in the Chambers , cozenage in the Shops , drunkennesse in the Streets ; when we heare the vaine and cursed Oathes , which are belched from the black mouthes of common swearers , the da●nable positions , and horrid Blasphemies which are uttered by the poysonous lips of false teachers , may we not conclude there is none of that wisdome which is first pure ? Againe , when we observe what a spirit of division is gone forth into the Christian world , how many not troubled ( would God there were more of them ) but troublous spirits there are among us , who would be accounted Angells , though it be but for troubling the waters , what betraying , backbiting , slandering and devouring there is one of another , so that Men are not Men , but Wolves , Tygers and Dragons each to other , may we not infer there is none of that wisdome which is first pure , and then peaceable and gentle ? Againe , when we take notice how presumptuous and selfe-willed the most are , how tenacious , some of erroneous opinions , and others of vitious practices ; those shutting their eyes against cleare convictions , and these stopping their eares against moving disswasions , so that you may as well speak to a deafe adder , or a dead man , it is not manifest there is none of that wisdome which is easie to be intreated . Further , is there not a great want of that wisdome , which is full of mercy among us , when men are so severe to those whom they account offenders , and heard harted to them whom they cannot but see necessitous , yea I would to God there were not many , to whom it is a ●oyfull spectacle to behold men of their owne nation , religion , function , exposed to misery and ruine . Yet further , is there not a sad decay of that wisdome which is full of good fruits , when as there are so few good works , either of Piety or Charity visible among us ? Nay , I would to God that the good fruits which our ancestors planted , were not plucked up , and made sweet ●●●sels for greedy mouthes to devour . Finally , is there not an evident dearth of that wisdome , which is without partiality and hypocrisie , when as indeed these are become Epidemicall diseases , and the predominant sins of the age we live in ? It was the charge Almighty God once layed against Israel , When I looked that it should bring forth grapes , brought it forth wilde grapes ? for indeed the question is but a more vehement accusation , and therefore it is both properly and positively expressed afterwards , He looked for judgement , but behold oppression , for righteousnesse , but behold a cry . May not God take up the same complaint against the Inhabitants of this land ? I looked for purity , but behold uncleannesse ; for peaceablenesse , but behold contention ; for gentlenesse , but behold fiercenesse ; for tractablenesse , but loe obstinacy ; for mercy , but loe cruelty ; for good fruits , but loe barrennesse ; for equity and sincerity , but behold partiality and hypocrisie : so that there is little or no true wisdome and knowledge of God in the Land. True it is , there are in this age many ( never more ) pretenders to this wisdome , these talke much , nay brag and boast of it , yea they would confine it to themselves and their own fraternity , as if all others were but fools in spirituall matters : but their impure , contentious , obstinate , cruell , unjust and hypocriticall lives proclaime them strangers to it , to whom I may justly say in the words of our Apostle , to the arrogant believer , Shew us your wisdome by your workes . What then remaineth , but that every one of us , according to Solomons counsell , Cry after this wisdome , and lift up our voice for understanding , that we seek her as silver , and search for her as for bid treasure , and having found her , let us according to our Apostles advice , shew out of a good conversation our works , even those workes which may testifie that our wisdome is of the right stampe , ever remembring that of Gregory Nazianzen , As that Beauty is best , not which is painted with Speech , but seen with the Eyes , and those Riches , not which our dreames fancy , but our hands hold ; so that wisdome , not which glittereth in smooth words , but is evidenced by our good works . I end all with a more particular and suitable application of this Scripture to the present occasion . Justice and Clemency are as it were the Judges two lips , by which he is to pronounce Sentence , his two hands by which he executes judgement : indeed then he is in his robes , when he is clad with the rich scarlet of equity , and the white fur of pitty . On the one hand a Judge must be impartiall in his distributions having no respect of persons , saying with Levi to the greatest , the richest , the nearest , the dearest , nescio vos , I know you not ; on the other hand a Judge must be compassionate , mitigating the severity of the Law , putting a difference between offenders , being unwilling to punish , where he may spare without injurie . May but wisdome stand at the Judges right hand , and it will prompt him to both these , as being full of mercy , and without partiality . The great imployments of inferiour Justices of the Peace , is , to incourage godlinesse and virtue , discountenance vice and wickednesse suppresse riots , and tumults , compose differences among neighbours , take care that the Lords day may be observed , his house frequented , his name not blasphemed , the poor fed and imployed , and that houses of disorder , ( the Springs of those filthy waters which defile the land ) may be either wholly stopped up , or throughly purged , to all this doth the wisdome in my Text engage , as being pure and peaceable . Let the Lawyers make this wisdome which is without Hypocrisie their Counsellor , and then I am sure they will not dare either to put a soule glosse upon a fair Text , or a fair glove upon a foule hand , by calling good evill , or evill good , putting darknesse for light , and light for darknesse , bitter for sweet , and sweet for bitter . Were but this wisdome , which is pure , and without partiality , Fore-man of the Grand Inquest , and all other Juries , I am sure they would not for feare or favour connive at grosse offences , or bring in unjust verdicts . Were this Wisdome which is without Hypocrisie , set as a Watch before the door of their lips , who are to give Evidence , they would not dare to speak any thing but what is truth , and be so far from uttering any thing against , that they would testifie nothing , but what is according to their knowledge . Let the subservient Officers of the Court follow the dictates of this wisdome , which is , full of mercy , and without partiality ; and then they will not either grinde the faces the poor through exacting of fees , not yet take bribes of the Rich , for expedition of causes . Finally , would all that are Plaintiffs in any Court consult with this wisdome , which is , peaceable , gentle , easie to be intreated and full of mercy , they would not quarrell de lanâ caprina , goe to Law for every trifle , they would be willing to withdraw their actions upon reasonable offers , and hearken to moderate termes of reconciliation , whereby Judge and Jury might be saved a great deale of trouble . In one word , may this oyntment of heavenly wisdome run downe from the head to the beard , and from thence to the skirts , from the greatest to the least , and then , not till then , will purity and piety be restored , partiality and hypocrisie banisht , justice and mercy maintained , and peace with truth established , which Almighty God grant in his good time for Jesus Christ his sake . FINIS . VVISDOMES COUNTERFEIT : OR ; HERODIAN POLICY . Unmasked in a SERMON Preached at Oxford on Act Sunday , Ann. Dom. 1654. in the Parish Church of St. Aldats . By NATH : HARDY , Minister of Gods Word , and Preacher to the Parish of St. Dionis Back-Church . PROV . 21. 30. There is no wisdome nor understanding , nor counsell against the Lord. Aug. de sanctis Innocent . Serm. 2. Quam caeca ferit as , quae credebat quod deprehendere dominum fraudibus posset ? LONDON , Printed by I. G. for John Clarke , and are to be sold at his Shop under St. Peters Church in Cornhil . 1656. TO HIS SINGULAR FRIEND , ALEXANDER BURNET , Doctor in PHYSICK ; Health Externall , Internall , Eternall . IT is an experienced truth , that the Devill is Gods Ape , and the dissembler a Mimick Saint ; whatever graces Gods children have in substance , Hypocrites ( the Devils first borne ) have in semblance . Thus superstition putteth on the shew of devotion , faction of Zeale , and subtilty of wisdome . But as the dulnesse of Common glasse is conspicuous , when set by the transparent Christall , and a Bristol stone , when compared with the sparkling Diamond , loseth its lustre , so these mock vertues are found too light , when weighed with solid graces in the ballance of the Sanctuary : For this reason it is , that I have annexed this ensuing to the precedent discourse , that earthly and heavenly wisdome , being set together , it may the better appeare how great a distance and dissonancy there is between them , notwithstanding their seeming allyance . And now ( Worthy Sir ) not either to put my selfe out of debt to you , which cannot be without an adaequate retaliation , and much lesse to put you in debt to me , which cannot be , without a worke of supererogation , but to make a publick acknowledgement , how greatly I am indebted to your goodnesse , is the designe of this Dedication . Indeed were I to write of you , and not to you , I should ( as justly , I might ) exspatiate in the character of your worth ; But , on the one hand , those choyce abilities wherewith God , Nature , Education and Industry , have furnished you for the discharge of your Vocation , Those morall excellencies of Prudence , Temperance , Humility , Affability and Charity , which adorne your conversation , are such , as envy cannot blast , nor need I to blazon . And on the other hand , as I abhor to speak what is evill ( especially if false ) of another behinde his back , so I would be sparing to mention what is good ( although true ) of another to his face ; since as that incurreth the guilt of detraction , so this the suspicion of flattery . Onely ( to avoid the odious blot of ingratitude ) I cannot , I must not bury your many favours in the grave of silence , having so fit an opportunity to publish them . Indeed that amicable society as a neighbour , cordiall fidelity as a friend , gratuitous care as a Physitian , and bounteous love as a Parishioner , which you have expressed to me , are singly , much more joyntly strong obligations : for all which , Accept ( good Sir ) my hearty thanks , together with my earnest prayers , that God would crown your skill with successe , your estate with prosperity , your life with old age , your minde with tranquility , your soul with his grace , and that grace with glory . Yours most cordially to serve and honour you , NATH : HARDY . MAT. 2. 8. And he sent them to Bethlehem , and said , Goe and search diligently for the young childe , and when you have found him , bring me word againe , that I may come and worship him also . THis Chapter beginneth with the blest news of a new borne Saviour proclaimed to the wise men of the East , by a coelestiall tongue ; and surely this clear Revelation of the Messtah to them , is no small consolation to us . Christ borne and not known , would have been as a Book clasped , Fountain sealed , and Treasure hid , no comfort in , nor profit by him : Or had this light ( though come into the world ) only shined in Jury , we must still have sate in darknesse , and the shadow of death . But behold ( the Evangelist would have us doe it , and well we may ) behold with joy and wonder , a Star appeareth to the wise men in a far Countrey , and this no ordinary , but extraordinary light ; not by Natures course , but Divine appointment , made onely for this end , to be the morning Star to this Sun of Righteousnesse . This Star proveth a Load Star , seeing they follow it , following they come to Jerusalem , and coming enquire for this Royall Babe . Vae torpori nostro ; Oh our sluggishnesse ! one Star is observed and followed by the Magi , whilst we , instead of following , endeavour to extinguish those many Starres , with which the Heaven of our Church is bespangled . But how could they be assured this Starre was Christs ? and by its appearing conclude his comming ? Doubtlesse as they had a Starre without , so they had a light within , the Spirits Revelation accompanyed the Starres apparition , upon which they are resolved on their journey , and emboldned in the enquiry , saying , Where is he that is born King of the Jewes ? They askt not whether , but where he was born , not doubting of the thing , though ignorant of the place ; and , which argueth the strength of their Faith and boldnesse of their Spirits , they enquire of him as a King of the Jewes , and publish their intent to Worship him . Here was Faith of the right stamp ; not suppressed in their bosomes , but expressed to the world : I believed therefore I spake , saith David ; and these wise men , not onely believe with their hearts , but confesse with their mouthes Christ Jesus the Lord. This strange newes of their coming , and stranger erraud is brought to Herods eares , and speedily flyeth through the whole City , whereat both he , and all Jerusalem is troubled : Herod for fear of losing his Kingdome , Jerusalem for fear of new commotions ; he , lest he should be dispossessed of his throne , they , left they should be disquieted in their peace : But why ( O Herod ) doe those timerous thoughts perplexe thee ? It is true , a King of the Jewes is borne , but such an one whose Kingdome is not of this world , one that here was to have no other Crown then of Thornes , not Scepter but a Reed , nor Throne then a Crosse. One that is come , Non reges destituere , sed constituere , not to depose , but stablish King ; in their lawfull rights , whose commands excite not Rebellion , but require Allegiance ; one whose intent is to purchase an Heavenly , not take away Earthly Kingdomes . Indeed his false apprehension concerning Christ , was the true cause of his perturbation . The greatest enmities have for the most part arose from causelesse fears , and groundlesse jealousies , and mis conceits have still been guilty of all wrongs and persecutions . But though Herod were troubled ( as Tyra●●ie is ever suspicious , and Guilt jealous yee why Jerusalem ? who had more reason to rejoyce at the opportune approach of her Redeemer . Alas they had already been warn out with changes , and over toyled with troubles , no worder , if now being somewhat setled in a condition quietly euill , the newes of a better , probably trouble some , prove an welcome . Thus He who was the Angles song , the Magies joy , and Israels consolation , becometh Herods feare , and Jerusalems terrour . Yet Herod determineth to use Wit in his anger , he suppresseth his trouble , dissembleth his intention , and according to Lysanders maxime , covereth His Lyons with a Foxes skin . He conveneth an Assembly of the Chief Priests and Scribes of the people , acknowledgeth a Christ the Lords Annointed , and religiously demandeth of them the plate of his birth . Being informed by them where this Sun should arise , with the same shew of Devotion he enquireth of the wise men , when the Star appeared , and without any more adoe , dispatcheth them away about search of the person ; so it followeth in the Text , And be sent , &c. The summe of the verse is Herods politique compliance with the wise men , and his crafty endeavour by their means to get Christ into his owne hands . Wherein we have considerable these Generalls : 1. His ready Mission , And he sent them to Bethlehem . 2. His subtile Commission , Saying , Goe search diligently for the young childe , and when you have found him , bring me word againe . 3. His ample Promission , That I may ( which is as much as , then I will ) come and worship him also . These are the plain parts of that Sacred Message , with which God hath sent me to you this day , into which I have laboured by Divine light to search diligently , what profitable lessons are contained in each , I am come by Divine assistance to bring you word ; through each of these , I shall goe with speed and plainenesse , heartily desiring that the end of our coming hither this day to worship God , may be glory to him , and profit to our selves . Beginning with , His ready Mission , And he sent them to Bethlehem . In which part we have three circumstances observable : Quò , whither ? to Bethlehem . Quis , who ? Herod . Quos , them . 1. The Magi , seeking Christ come to Jerusalem , but they are sent to Bethlehem . Where ( might they well imagine ) was it more likely to finde the Jewes King , then in the Royall City ? But alas there is great deceit in Probabilities , especially when we meddle with Divine matters . God usually goeth a way by himselfe , neither are his thoughts as our thoughts . Jerusalem was to be the place of Christs death , Bethlehem of his birth , that of his Passion , this of his Incarnation , that of his Setting , this of his Rising , He sent them to Bethlehem . The Ubi then where Herod sent them was right , there surely and only was this new-born King to be found . Bethlehem was the town of David , & this King was the Son of David . Bethlehem by interpretation is the house of Bread , & Christ is the Bread of Life . At Bethlehem was heard the first newes of the Temple , and he is the Lord of the Temple . Finally , Bethlehem was novissima oppidorum , the least of townes , and the Messiah was , novissimus virorum , the lowest of men ; what could better fit his humble state , then so meane a place ? And truly to Bethlehem we must still be sent , if we intend to finde Christ : as he made choice of a little Village to be born at , so of lowly spirits to dwell in ; as he came forth of a poor City , so he resideth usually among the poorer sort . Seek not then for Christ among the great , but little ones of the world , look not for him on the Mountaines , but the Vallyes . In this sorry despised Village is the Messiah born . 2. He sent them , It would not here be omitted that He , though a wicked person , directs the wise men to Christ : Bad men may instruct others in good . How often have you seen a leaden Cisterne convey pleasant water , an iron key open a golden Treasury , and choice fruit served up in a woodden platter ? God sometimes maketh use of a Balaam to point at the Star , of a Raven to carry Eliah his food , and here of an Herod to send the wise men to Bethlehem . Despise not then the Honey combe , because found in a Lyons carkase , refuse not the curious picture , because drawn by a crooked Painter ; contemne not wholsome directions , though given by a foul mouth . We like not the Sun the worse when it breaketh through a dark cloud , nor Gold the lesse , though sent in a leatherne purse , nor a friends letter the worse , because brought by a dirty Carrier , though the man be an Herod , yet if he send thee to Christ , follow his advice . But that which is especially considerable is the serviceableness of Herod , to the Magies designe , he resolveth their doubt , acquainteth them with the place , instructeth them in the way , and incourageth them to the journey , so much Beza conceiveth included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blandè iter commonstrasse , that in a friendly manner he furthered their progresse , directed them to Bethlehem , and by this means helped them in their pious endeavours . Ita etiam impii suis conatibus prodesse bonis coguntur ; Thus are the wicked though against their wills , assistant to the godly . There are two things which ungodly men are forced to serve , Gods Sacred Decrees , the Saints godly purposes . Dei consili● humana facta etiam tunc congruè serviunt , cùm resistunt . Gods counsells are then effecting , when most opposed , and though his enemies meane not so , they are full accomplishing his worke . And as Gods ends are alwaies fulfilled , so good mens aimes are oft-times furthered by the wicked . and whilst intentionally they drive on their owne designes , accidentally they are assistant to the Saints enterprizes . Those Carpenters in Noahs time aimed only at their owne gaine , yet they built that Arke which saved his life . Lahans , intentions in allotting Jacob the speckled shee● , were not cordially good , and yet by that meanes Jacobs labours are prospered , and his store increased . Little thought Pharaohs daughter of rescuing the children of Israel from her Fathers yoak , and behold she chertsheth that childe , who proved their deliverer . Pharaoh himselfe let the Israelites goe out of no good meaning , witnesse the speedy pursuit , and yet thereby a passage is opened for fulfilling both Gods promises of , and their desires after the Land of Canaan . Oh let us behold with joy and view with wonder the over-ruling wisdome of the Almighty , which maketh his and his servants adversaries , instrumentall both of his glory and their good . When a mans wayes please the Lord he maketh his enemies , not onely to be at peace with , but subservient to him , and as Christ caused the Fish ( though unwittingly ) to bring him money in its mouth for paying tribute ; so God maketh the wicked ( though unwillingly ) contribute assistance to his people in their holy undertakings . So did Herod in the Text , his aime in sending the wise men to Bethlehem , was to compasse his owne mischievous designe , of killing , and yet by sending them he furthered their religious desire of finding and Worshiping Christ. 3. He sent them , I might here take notice of the impiety of Herod , in that he sent ethers , but went not himselfe ; he sheweth them the ready way to Christ , but sets not a foot forward himselfe . Thus they may lead others to Heaven , who yet neglect it themselves . The Whetstone that sharpeneth the knife remaineth blunt it selfe , the Bell calleth others to heare , and yet is deafe it selfe , the Signe sheweth the passenger an Inne for harbor , whilst it selfe is weather-beaten , the Nightingale that is restlesse her selfe , sings another into a sweet sleep , finally , the Statue points a traveller his way , but stirreth not it selfe , and many who care not for Christ themselves , may be instrumentall in bringing others to him . Some there are so vile that they will neither goe themselves , nor send others ; such was our Saviours just complaint of the Pharisees , that they would neither enter into the Kingdome of Heaven themselves , nor suffer others . The most are so bad that they will not act themselves , though they are so good , as to permit , yea , excite others to the worke of finding Christ. But surely , non meretur Christum invenire qui per alios quaerit , this sacred service cannot be performed by a proxie , nor shall he ever finde Christ , who onely sets others about it , as Herod in the Text , He sent them to Bethlehem . But that which is especially observable in this particular of his sending them to Christ , is , how Herods policy failed him . Subtilty would have taught him not at all to have sent them , but others , why did he not imploy his owne Courtiers , rather then trust strangers ? why did he not rather prevent their journey , then hazard his own disappointment ? or , if his detaining them might have raised a suspicion , yet since the matter so neerly concerned him , and the journey was so small , why did he not goe himselfe with them ? or if not so , why did he not , together with them , send messengers of his owne , of whose fidelity to his designe , he might have assured confidence ? Nothing had been more easie and plausible then sub officii praetextu , in a way of Complement , under pretence of Courtesie , to have sent some assasinates with them , who might have dispatched the childe immediately ; Some say the reoson of all this was to avoid suspicion . But doubtlesse herein the wisdome of God was remarkable , who so far blindes him , ne consilium quod ante pedes erat , arriperet , that he did not lay hold on so obvious and probable a way of accomplishing his designe . Divino nutu actun● ut Herodes confideret in simplicitate Magorum , Gods providence so ordered it , that Herod should confide in the wise mens returne , and so deceive himselfe . Had either Herod or any of his instruments accompanied them , either they must not have found the childe , or these must have found him also ; that had been inconvenient for them , this had been dangerous for Christ. Divine prudence provideth against both , by infatuating Herod in his plot , in which , whilst he carryed it on with various policy , he discovered a sottish simplicity . Such a fool is the craftiest Politician , when God will defeat him . The Germanes have a proverb , When God intends to destroy any man , he first closeth up his eyes , agreeing with that of the Poet , Quos Jupiter vult perdere dementat ; So he did by Herod , he doth oft-times by the wicked , shut their eyes that they shall not see the things which make for their greatest advantage . The verity of this doctrine be pleased to observe in a double parallel , the one eminent in Sacred , the other in Prophane history . Let the one be Jezabell , a woman of no lesse politick a brain then haughty spirit , and yet in that passage concerning Eliah , she at once discovered both abundance of fury , and defect of subtilty . How deep her malice was , let the message speak , wherein she threatneth the Prophet with losse of life , and that with a curse upon her selfe , if her intent were not performed ; how shallow her wit was , let the sending of a Messenger and her delay of execution speak . What policy more plaine and common then to strike before we speak , and seize on an Enemy unawares ? Whereas she ( befooled no doubt by God ) warned him both of the thing and time , whereby he had opportunity , and found meanes of escape . Let Andronicus be the other , who though he caused the Royall Blood to be let forth of the veynes of many , to get and preserve the Kingdome , yet suffered it to run in Isaacius his body , who at length dispossessed him of his usurped Empire . Thus the most expert gamesters doe sometimes oversee , and the most cunning Polititians are oft confounded by God in their own devices . See then the truth of Eliphaz his assertion concerning God , He taketh the wise in their craft , and the counsell of the froward is carried headlong ; so that what Jethro affirmed concerning the Aegyptians insolent carriage towards the Israelites , may be applyed to the fraudulent practices of the wicked against the Church , In the thing wherein they dealt proudly , and those deal wisely , God is above them . Let not then any divellish Achitophels flatter themselves in their dark designes , close contrivances , as if there were no power to crosse their projects , or wisdome to defeat their counsells . While they conspire on Earth , God laugheth in Heaven ; while they sooth up themselves in their subtilties , God mocketh at their simplicity . The foolishnesse of God ( saith St. Paul ) is wiser then men , and the wisdome of men is foolishnesse with God ; nay , when they thinke all the crannies are stopped , a wide door is left open for Gods providence to evacuate their policies . We have a common proverb , When men thinke to doe for the best , it commonly falls out to be the worst : it may fitly be applyed to crafty Machiavelians , when they suppose that they have done the wisest , they prove themselves starke fools , so was it with Herod in sending these Magi , ( without associates ) to Bethlehem . And so I passe from his ready Mission to His crafty Commission , Goe and search , &c. In this part of the Text , two things offer themselves to our consideration . De quo , and quid . The person to whom these Magi are directed . The errand about which they are sent . Whom the Commission concerneth , the young childe . What it requireth , Goe search diligently , and bring me word againe . 1. The person they are sent to enquire after is the young child . And if you please a while let us leave hunting the Foxe , and view the lineaments of this childe . A young childe indeed he is called by Herod , but such a childe as never any was before him , nor will be after him , like to him ; Consult the Prophet Isay , and you shall finde a glorious description of this childe , such a childe as is a Son , Maryes childe , but Gods Sonne ; such a childe who is a Father and that of eternity : a childe , but of no meane ranke , no lesse then a Prince of peace : a childe indeed in yeares , not in understanding , for he is a Counsellour ; in summe , a feeble childe , and yet a mighty God , well may he be called Wonderfull . O let us admire with thankfulnesse the gracious condescension of our Redeemer , who being so high , vouchsafed to stoop so low , qui fecit nos , quantillus factus pro nobis ? he that made us , how little is he made for us ? Majesty is cloathed in vilenesse , Power appeareth in weaknesse , the founder of Heaven is rocked in a cradle , and he that swayeth the world , is swathed in clouts . Was there ever humility like this ? that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great God , a little childe , the ancient of dayes , a tender infant , he who is immensè magnus , so great , as that he fils Heaven and Earth , to be palmaris , a child of a span long . Finally , that he who is regens sydera , should become sugens ubera , the governour of the stars to be nourished by a dug . O the depth of this abasement● the height of this lowlinesse ! Behold and wonder . But to return to Herod . It is a note not unworthy our observation , that whereas the Magi call him a King , Herod onely stileth him a childe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he could not bear the thing , not brook the title . — Nec Caesar ferre priorem , Pompeiusve parem , — Royalty cannot endure a partner , no more then Love a corrivall . No doubt in his heart he conceived him a King , else why so perplexed at the newes of his birth ? why so jealous of the losse of his Crowne ? had he fancied the wise mens words as fables , either that no childe was born , or if born , not a King , he would never have harboured so ill a ghest as feare in his breast . But see , though he know , he will not acknowledge ; though he strongly imagine , he will not expresse his thoughts , nor give him the title of a King , as fearing , no doubt , lest by this meanes he should obscure his own Honour . And truly I am afraid , we are too many of us of Herods temper , in this regard , backward to acknowledge the dignities , and publish the excellencies of others . There are two things we are loath to confesse , our own Infirmities , others eminencies , our defects and their worth . The truth is , our proud natures thinke that others beames darken our light , their excellencie staineth our beauty , and their vertue eclipseth our splendour ; hence it is , Peacock like , we spread our own gay feathers , Pharisee like , we boast of our own perfections , but as for the dignities of others , we either speak of them with an undervaluing diminution , or bury them in a neglectfull silence . Oh beware of inordinate selfe-love , which maketh us speak too highly of our selves , and exorbitant pride , which maketh us speak too meanly of others , as Herod here did of Christ , affording him no other appellation then this of a young childe . 2. The charge he giveth them about this child is double , Sedulous Inquisition , Goe and search diligently . Speedy Information , and bring me word again . 1. Goe and search diligently , the originall words want not a singular emphasis , the verbe signifieth such a search as is used , Examinibus & questionibus , by putting interrogatories , asking questions ; the adverbe noteth accuracy in the search , going to the utmost of a thing ; it is as if he had said , Let there be no delay in your journey , nor default in your inquiry , leave no stone unrolled , way unassayed , meanes unattempted to finde out the young childe . How zealous Herod seemeth in a good worke , how industrious would he have the Magi in the search , when as his end in all this was desperately wicked ! Thus may hypocrites be very earnest in promoting , and performing good actions for bad ends , and selfe respects : Who more vehement then Jehu in execution of justice on Baals Idols , Ahabs posterity ? but his aime was onely to establish himselfe in the Kingdome . Who more forward then Absalom to heare causes , doe the people right ? but his intention was thereby to thrust his Father from his throne : Finally , who more zealous then the Pharisees in good duties ? but their end was onely to be seen of men . Oh remember , non actibus sed finibus pensantur officia , our actions are measured by our intentions ; it is not quid agas , but quid quaeras , our doing , but aime in doing , that is regarded . If the Eye be single , the whole body is full of light , saith our Saviour ; the Father moralizeth it aptly to this purpose , Oculum debemus accipere ipsam intentionem quâ rectè agimus quicquid facimus , By the Eye we are to understand the intention , according to which , our performances are either rejected or accepted . Before I leave this Branch , I cannot omit the significancy of the praeposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not interrogate puerum , but de puero , seek the childe , but concerning the childe , that they should throughly inquire all circumstances about the childe , of what Parents , in what Family , after what manner , the reason whereof is rendred by one to be this , Ut uno Christo comprehenso reliquae multitudini parceret , that he might surprize him and spare the rest . Rather then his perplexed minde should not be satisfied , all the children of the Messiahs age must be sacrificed to his malice . But yet so bloudy a designe could not but startle his conscience , Est impiis morsus quidam conscientiae , Even wicked men have sometimes secret bitings , this sacred Monitor will speak in bad mens eares , though against their wills ; a tender conscience scrupleth at the least sinne , and obdurate mindes have some kinde of remorse at great sinnes . It is true , they lull their consciences asleep , at last , as being resolved to goe through with their designes in despite of Law , Conscience , yea God himself . Thus Herod , when disappointed of his plot , maliciously murdered all the innocents in Bethlehem ; but such mischievous attempts are seldome brought forth without some throws of conscience , and pangs of terrour , these it is likely this bloody Monster felt , which made him desire so particular a search , that sparing the rest , he might single out Christ , as the prime object of his envy . 2. And bring me word againe , the word here used is applyed to Ambassadors returning back with their message . About this imployment Herod pretended to send these Magi , with a command to return with an account of their journey , and it is observable that he saith not bring word onely , but bring me word , he would not have them divulge it among the people , but first come and acquaint him with the newes ; for this reason doubtlesse , that the childe might be slain before it should be certainly known that he was borne . And now before I close up this part of the Text , I cannot but present you with a double observation . 1. See how exquisitely Herod layeth his plot , he desireth them to enquire of the childe throughly , and then to informe him privately ; which desire of his , had it been fulfilled by them , his enterprize had in a short time been accomplished without any hinderance ; by their diligent search , mistake would have been avoided , in regard of the childe , by bringing word first to him , all opposition would have been prevented , in regard of the people . How fitly may that terme be applyed to him , which Christ gave another of that name , Goe tell that Foxe . Thus witty and cunning are wicked men to doe mischiefe , hence it is , their plots are called Devices , a word in the originall very significant , noting not onely cogitation , but excogitation , naturall but artificiall thoughts , it s elsewhere used to expresse the skill and curiosity of water workes , so some translate it pooles artificially made , and the exquisite embroyderies of the Priests girdle , so that it signifieth the very spirits and quintessence of sinfull wit , drawn out for the devising of evill : and as their plots are called devices , so themselves are stiled crafty , being the seed of the Serpent , the most subtill of all the beasts of the field ; for this reason they are resembled to fowlers , who use both secrecy and subtilty in catching the birds , and oft-times the snare is so closely laid , that there is no escape , but by breaking through . It is the expression of Jeremies enemies , Come let us devise devices against Jeremiah , a significant expression , noting more then ordinary skill in the black art , as to worke a worke intimateth exceeding industry , so to devise a device , surpassing subtilty ; the venemous Spider spins not a finer thred out of her bowels , then malicious men doe out of their Braines . But oh let such remember , that to be wise in doing evill , is the worst wisdome , it is better to be a meer fool then so wise ; every sinfull act , the more skill there is in it , the more sinne ; and wit , which sets off other things , maketh sinne the more ugly . 2. See how dangerously the wise men were ensnared , how cunningly Herod had almost drawn them into his designe , so that in all probability , had not a gracious warning by a dream diverted them , these friends of Christ had betrayed him into his enemies hands . Observe what a piece of service the wise men were to have done for Herod , they should have been his spies , in searching out , and his informers in bringing word ; they should have taken a great deale of paines in going , seeking , returning , and thereby ( though ignorantly ) have furthered Herods bloudy intent , and hazarded the childes life . Thus are the good sometimes abused by the crafty , and pious men apt to be ensnared by specious pretences , into desperately wicked designes . Credulity is the fault of honest hearts , because they are single themselves , they look to find all so too ; nay , the best men are soonest deceived , being apt to think all gold that glistereth . It is not seldome seen that over-much charity betrayeth well-meaning men into a good opinion of others , and so by being too charitable to others , foolishly ensnare themselves . Though charity be not with Bartimaeus starke blind , yet many times with Leah she is bleare-eyed , St. Paul saith of her She beareth all things , believeth all things , hopeth all things , and in this she sometimes erreth on the right hand , believing and hoping too much of them , who indeed deserve little credit . These wise men might very well have suspected Herod in the secrecy of his dealing , in his negligence to goe himselfe , in the mean title he gave the Messiah , but their charity too much Eclipsed their wisdome , and so not misdoubting his intentions , they purpose to fulfill his charge . Nor was this like to have been their unhappy fate alone , it is too often seen , that through too much familiarity with , credulity of , charity towards dissembling Hypocrites , persons really well affected , are not onely brought into an high conceit of their persons , but partnership in their designes . We need not goe farre for instances , the sad experience of these times may produce many , and those not onely simple but knowing , whom the faire words of Herodians , and their own facile beliefe hath involved in mischievous undertakings . 1. To end this , Censure not , as all to be hereticall , who may be seduced to erroneous opinions , so neither all as rebellious , who may be accessary to traiterous practices . Hast thou been preserved from the inchantments of seditious Korahs ? blesse God , but be not too unchariable towards those that have been deluded ; some of them may possibly ( with these in the Text ) be both good and wise men . Nothing more easie then for those who can make Religion , Oathes and Lawes , the covers of oppression and rebellion , to deceive , and that the best of men , and therefore while we abborre those , let us pitty these , whom not w●lsuinesse but weaknesse hath betrayed ; not badnesse of intention , but want of consideration hath made contributary to , and assistant in violent and virulent designes . 2. Learne we all that admonition of our Saviour , to be wise as Serpents , and innocent as Doves . Let us earnestly beg of God , that Wisdome from above , whereby we may discerne of things that differ . Let us not be so simple as to believe every word , and let us walke circumspectly , that we be not entangled with specious wickednesse , and so much the rather let us feare and beware , considering how good men have been caught in such snares . Prophane story tells us of Theodorus , a godly and learned Bishop , whom Andronicus a wicked usurper won by faire shewes to be of his party , and the Text of wise men , who receive a Commission from Herod , and ( had not God prevented it ) would have executed it , to the ruine of Christ eventually , though not intentionally , and all because of their inconsideration , and his faire promise , which leads to His ample promission , That I may come and Worship him also . In which part of the Text , we have two considerables : 1. A racile insinuation of the wise mens Piety . 2. A plain demonstration of Herods Hypocrisie . 1. The kind of the Argument here used by Herod , is very observable . How doth he Wo●e the Magi to a returne , not by promise of ample rewards upon the faithfull discharge of their Commission , nor by threats of punishment upon their neglect , either of them might have begot a strong suspicion of the plot , but Mentitus pietatem , captat Magorum benevolentiam , promising imitation of their vertues , he winneth upon their affections , this being that which would more rejayce them , then any gifts , to see Herod with them a Worshiper of Christ. It is indeed , next to Gods glory , and his own felicity the singular desire of a pious soule , that he may draw others to Christ. Sinne is infectious , and Grace is communicative , wicked men would have others as bad , the Saints others as good as themselves ; Paul wished that all were like him in his Piety , though not in his sufferings : the Pharisees compasse Sea and Land to make a Proselyte , the wise men would willingly goe to Bethlehem , and returne to Jerusalem to make Herod a Christian. The Saints account it their Honour , know it their Duty to gaine soules , and therefore cause the light of their good workes to shine before others , that their feet may be directed into the way of peace . 2. But to let this goe , that which in this kinde of argument chiefly presents it selfe to us , is not the wise mens Piety , but Herods Hypocrisie . That I may come and worship him , who could have said better ? what could the wise men desire more ? words smooth as Oyle , sweet as Butter , if you please we will enlarge them in this paraphrase ; Welcome you devout strangers , whom piety towards Christ hath brought from a farre Countrey to my Territories , your Devation is worthy not onely of commendation , but imitation ; acceptance , but resemblance ; and as for my selfe , I am resolved to tread in your steps , and write after your Copy , onely I would not be mistaken in my Homage , and Worship I know not whom . In what place to finde the childe I have been instructed by my Learned Counsell , it is Bethlehem ; which of the children in Bethlehem is he , let it be your care to know , throughly informe your selves , and then acquaint me , and I shall readily follow your pattern , and though my selfe a King , become with you a fellow subject to this childe . These were his words , but what was his aime ? cast your eyes on the thirteenth verse , and you shall finde the Angel declaring it to Joseph , Herod will seek the young childe to destroy him , Nascenti mortem , scelus pio , nudo gladium , soli milites , vagienti necem praeparat , He intends death to this new-borne Infant , and prepareth a Sword for this Innocent childe : The words which came from his mouth , never entred into his heart ; yea , while Butter is in the one , Gall is in the other . Cogitabat Jesulum non colere , sed tollere , non adorare , sed necare , his purpose was not as a Saint , to worship him , but like a wolfe to worry him , Devotionem promittebat , gladium acu●bat , whilst he promiseth devotion , he purposeth destruction ; Praetendit cultum , praeparat cultrum , he pretends Homage , and yet prepareth a Knife , his aime being not servire , but saevire , service , but slaughter . Dissembling Herod , hew grosse was thy Lie , odious thy Hypocrisie , and divellish thy deceit ? Thou sayest thou wilt come , thou meanest to send ; thou sayest thou wilt Worship , thou meanest to Murder ; thy pretence is adoring , thy thought abhorring ; thy promise is to give him honour , thy purpose is to take away his life ; thy pretext amity , thy designe cruelty ; thy expression religious , thy intention impious ; thy profession to feare him as a King , thy resolution to execute him as a Traitor . Thy device was incomparably foule , thy pretence speciously faire , thy deceit must needs be unmeasurably great , in saying , Bring me word that I may come and worship him also . To draw it forth in a three-fold observation : 1. In generall , observe how seldome Hypocrites tongues and hearts goe together , Aliud corde tegit , aliud ore simulat , saith one upon the Text ; Herod meaneth one thing , faineth another : so doe all Hypocrites , Sapientia hujus mundi , cor machinationibus tegere , sensum verb is velare , quae falsa , vera ostendere , quae vera , falsa demonstrare ; It is esteemed by wicked men as a piece of policy to use Hypocrisie , and ever to keep a distance between intima cordis , and extima oris , their inward thoughts and outward speeches ; so that whereas our Saviour saith , Out of the abundance of the heart , the mouth speaketh : Hypocrites speak not out of , but contrary to the abundance of their hearts . It was the brand set upon Alexander the sixth , and the Duke of Valentia his Son , that the one never spake what he meant , and the other never did what he spake , so truly did they , & all dissemblers do , deserve the Psalmists Epithetes , of lying flattering , and deceitfull lips . There are some indeed who tell us of piae fraudes , a godly dissimulation , I like well the Christian , but not the Sir name , and I wonder how any dare joyne them together , when the parties are not agreed . It was not Rebeccahs aime , though pious , to obtain the blessing for Jacob , nor Jehues pretence , though Zealous , to doe execution on Baals Priests , will excuse either of them in their lyes , and make the meanes they used for accomplishing their designes to be lawfull ; and surely if officious lyes be not warrantable , pernicious must be abhominable , such as Hypocrites usually are , and Herods was . Indeed we must distinguish between concealing truth , & speaking falshood , it is one thing cum silendo absconditur verum , to keep in a truth , another , cum loquendo , promittitur falsum , to belch out a lye . I am not bound to say all I thinke , and yet I must thinke all I say ; the tongue is but the hearts herauld , and must proclaime the senders message ; he that speaketh all he knowes is not wise , but he that speaketh what he doth not meane is not honest . I would not have my heart too near my mouth , lest I speak rashly , nor yet too farre from my tongue , lest I speak falsely . Indeed were there no God to search the heart , he were a foole that would not dissemble ; but seeing there is , he is a fool that will. Oh let us take heed of committing this folly with our lips , rather let them be like the Spouses in the Canticles , which are resembled to a scarlet thread , in allusion ( say some ) to the thread which Rahab hung out at the window , as a token of her fidelity in keeping promise with the spies , such let our words and promises be . It was good advice which Fredrick gave the Senate , that simulation and dissimulation should be left at the door when they entred into the Senat house ; far be it from Religion to allow of either . Let good David be our president , whose minde was the Secretary , and tongue the pen , or if you will , the virgins that follow the lambe , who have no guile in their mouths , or rather the lambe it selfe , the young childe in the Text , of whom the Prophet saith , there was no deceit in his mouth , not Herod whose expressions are not onely besides , but contrary to his intentions . 2. More particularly observe , The matter of his promise is a courteous friendly visit , that I may come , whereas the intent of his minde is a cruell bloudy act to destroy . Such is the usuall practice of wicked men , to v●ile their enmity with a shew of amity , to put goodly paint on a rotten post , to hide then sharp teeth with soft gums , and deadly poison in a gaudy box ; Pacis verba ferunt & caedibus omnia miscent . their pretences are a lasting peace , whilst their designe is a lingring Warre , like Absolom , whose name signifieth a Father of peace , and yet his endeavour was to be a fautor of Rebellion against his owne Father . Thus Joab takeing Abner aside , in dolo to talke with him , pulls out dol●nem a dagger to kill him , and maketh a kisse the preface to his stab of Amasa : thus Judas , Dum mulcet , mordet , by a courteous salute betrayeth his Master , And Nero kisses his Mother with his lips , when he intends to wash his hands in her blood ; so true is that of all Hypocriticall friends , Mel in ore , verba lactis fel in corde , fraus in factis , whilst honey is in their mouth , gall is in their hearts , and venome in their hands . Indeed it is the policy of the wicked , though malice boyl in their hearts , to let no scumme run over their mouth , nay to have lips burning with affectionate expressions , and wicked hearts full of evious cogitations , mens atra , lingua alba , their tongues flame as the fire in charitable words , whilst their mindes are black as the coale with mischievous plots : What a friendly proffer was that which Saul made to David of his Daughter , upon the slaughter of an 100 Philistims , and yet his aime and hope was by that means ●o have dispatched him , and instead of a Marriage , solemnized a Funerall . Herod in the Text was used to this dissembling art , he caused Aristobulus to be drowned , after a courteous invitation to a banquet : and Nicanor whom he received peaceably , to be slain secretly ; indeed in all ages there have been , and will be ravenous wolves in sheeps cloathing , such as are Neroes within , and Catoes without , such as according to the morall note , on that of wearing Linsey wolsey garments , under expressions of civility , hide intentions of cruelty . What counsell therefore can be more fit in this case , then that of our Saviour , Beware of men , a duty not more needfull then difficult , it being hard to discerne an enemy masked with friendship : A Dog that barketh may be prevented before he bites , the Serpent that ●●sseth before he stings , and the Fire that smoaketh before it burn ; it is easie to avoid a known enemy , but difficult to discover a seeming friend . Learne therefore the advice of Solomon concerning such , When they speak faire , believe them not , for there are seven abominations in their heart ; faire speech is oft times a strumpet , and maketh belief as light as her self ; but remember that as too much suspicion is a badge of feare , so over-much credulity is a signe of folly . Many there are whose words speak them viros , men , affable men , who in their thoughts harbour virus , deadly poyson ; and believe it that hatred is most venemous , which is covered with deceit , aperta malitia is hurtfull , but operta most dangerous ; no malice so cutting as that which is smiling . Pessimum inimicitiae genus ( saith Cassiodorus ) it is the worst kinde of enmity to be an adversary in heart , and a friend in word , nothing so much to be abhorred , as inimica amicicia , this envious amity , and therefore when such say ave , thinke on cave , when their salute is domine , remember it is but nomine ; Fistula dulce canit , volucrem dum decipit auceps , if the Fowler play sweetly , it is but to deceive the silly bird ; the Panthers skin is fair , but his breath infects ; & the friendship of Hypocrites is fatall . I shut up this with that short and fit prayer ; A Joabi eloqui● , Thyestis convivio , Iscariotis Ave , Herodis redite , libera nos domine , From Joabs conference , Thyestes his banquet , Iscariots salute , and Herods promises , good Lord deliver us . 3. Most especially observe , This worship which Herod here promiseth , was not onely a civill reverence , but a religious adoration : it cannot be imagined , Herod would have gone to worship another King of the Jewes , whilst himselfe sate upon the throne , unlesse as apprehending him more than a King. The worship which here he professeth , is probably the same with that which the Magi practised , and that was no lesse then Divine . And herein was the height of his Hypocrisie , that while mischiefe was his errand , Religion is his messenger , and piety is made the mask of his cruelty . The act he intends is bloudy , no lesse then the babes life will cure his jealousie , and bloudshed is a crying sinne , it was plotted against no other then a King , and that highly aggravateth the offence ; and that there might be nothing wanting to compleat his wickednesse , Religion shall be the cover , and under the shew of worshipping , he resolveth to destroy him . As Spiders suck poyson out of the sweetest flowers , so wicked men abuse the best things to the worst ends . Salus populi , the publique good , then that , what more fit to be indeavoured ? and yet Caiaphas the high Priest , made this a pretence for murdering the Prince of life , It is expedient that one should dye for the people . Execution of justice on offenders , then this , what work more acceptable to God and good men ? yet under this colour Jezabel falsely accuseth and condemneth innocent Naboth to death . Liberty of the people , a pleasing pretext , and then just liberties , what more desirable ? but under this vizard a Family in Florence raised a mutiny against their lawfull governour . Charity towards the poor , then this , what more commendable ? and yet under this mask , Judas hides his covetous desire of that oyntment , which the woman poured on Christs feet . Piety towards God , then this , what more amiable ? and yet Luther tells us of the Anabaptists in Germany , that abusing the name of God , and pretending the sincere Doctrine of the Gospell , they conspired the overthrow of Magistracy . This last , is doubtlesse of all others the most odious , and yet no lesse usuall then the rest , to make Religion a pander to all vices . Consult either sacred or prophane stories , and you shall finde Pride and Ambition , Covetousnesse and Oppression , Malice and Revenge , Bloudshed and Murder , Conspiracy and Sedition , have still shrouded themselves under a religious babit . How oft hath Ambition caught hold of Religion , and made it a stirrup whereby to mount into the saddle of honour ? Absalon hath a great minde to graspe the scepter , maketh himselfe strong by popular insinuations , assuring the people of Justice , if he were ruler ; and finding it expedient to retire for a while from Court , that he might look better at a distance , he calls in a religious pretext to his aide , the performance of a vow at Hebron . Anastasius being suspected of Heresie by Euphemius , Patriarch of Constantinople , seemingly turneth Catholick , through which meanes he advanced himselfe ; and afterward cast out the orthodoxe Patriarch ; and it is a known story of the Monke , who being a fisher-mans Son , had a Net still spread over his Table , in a pious remembrance of his meane originall , till at last hereby advancing to the highest dignity , he threw away his Net , saying , the fish was caught ; the morall is verified by too many , who onely spread the Net of Religion , to catch the fish of Preferment . And as Ambition hath advanced , so hath Covetousnesse advantaged it self by a seeming Religion ; Demetrius the Silver-smith becomes Zealous for Diana , but it was to prevent the decay of his trade ; and Simon Magus , though he seem very desirous of the gift of the Holy Ghost , by the imposition of hands , that rather then misse , he will give money for it , yet it was but that he might make money of it . Nor hath Covetousnesse onely , but Oppression , marched under the banner of Religion . Jezabel maketh use of a Fast to feed her Husbands humor , of getting Naboths v●neyeard : the Pharisees under pretence of long prayers , devoure widdowes houses : and Salvian tells us of an oppressor , who scrupled the restitution of ill-gotten goods , because of the obligation of an Oath . Will you see Rebellion weare the livery of Religion ? observe Corah , Datha● and Abiram , murmuring against Moses his dignity , under pretext of pleading for the peoples sanctity . Will you see revenge in a religious habit ? view Simeon and Levi , who upon condition of Circumcision , offered the Marriage of their Sister to Hamor , when they intended a bloudy Sacrament , and a deceitfull Marriage , hiding their cruelty with policy , and their policy with piety . Finally , Will you see murder the extremity of malice , and bloudshed the height of oppression , washed over with a zealous paint ? call to minde Jezabels taking away Naboths life , under the shew of vindicating Gods honour ; Horod making John Baptists head pay for the liberty of his tongue , with a pretence of keeping his Oath , and this Herod endeavouring through the fained promise of worship , to make this young childe a bloudy sacryfice . Thus hath this grave Matron been made prostitute to all villany , as if she were a common strumpet , this beautifull virgin been defloured , and made to serve every base designe ; so true is that common saying , In nomine domini incipit omne malum . What sin hath not been masked with Religion ? and what part of Religion hath not been used as a cover for sinne ? Let Jezabels Fast , Herods Oath , Absaloms Vow , Simeon and Levies Sacrament , the Pharisees Prayers , and Herods Worship here abundantly testifie . And truly no wonder they are such proficients in these black Arts , who have the Devill to be their teacher ; Satans best trading is by Metamorphoses , and mutations , he once changed himselfe from an Angel of light to a Devill , ●nd now many times he transformeth himselfe from a Devill to an Angel of light , it was the course he took with Christ , endeavouring to make him tempt and dishonour God , under pretence of manifesting himselfe to be God , If thou be the Son of God , cast thy selfe downe , and no wonder if wicked men being of the Devill , both learne his skill , and fulfill his lusts . Besides Hypocrites well know , that this is the surest way to speed their designes , G●liah his Sword lyeth wrapt up in an Ephod , no Sword to that , no cruelty to an Hypocrites , whose sword lurketh in an holy Garment , and malice is cloathed with seeming devotion ; indeed this is that which both renders them in accomplishing more successefull , and when fulfilled the more plausible . Sedition , Oppression , Murder , are so foul faced and ugly in themselves , that every one who seeth them , would cast a stone at the actors of them , and therefore they never appeare but in the borrowed shapes of Religion , and a seeming Zeal of Reformation . But surely no Devill to the white Devill , and if it be possible for him to be worse then himselfe , it is when he cometh in Samuels mantle . And let all such complexion-makers who daub over , not withered faces , but deformed vices with false colours , know that Jezabels paint maketh her the more ugly : sinne the better it sheweth , the worse it is , and so much the more odious in Gods sight , by how much the more it is adorned . And however vain men may thinke by these pretences to cozen the purblind world , yet they can never stop the mouth of conscience , when God wak●neth it , no● blind the eyes of Heaven before whom all things are naked , and the day is coming when all these vizard , shall be pulled off , this paint melt away at the fire of that great day , and all their villanies be laid open to the view of Men and Angels . To winde up this discourse with this three-fold Consectary : 1. Let not Religion be despised , because she is thus abused , nor all that professe it , contemned , because some have perverted it . It is a bad consequence , Many professours are Hypocrites , therefore I will be Prophane ; I confesse it is a sad stumbling block in wicked mens way to Heaven , when they see men seemingly Religious , abhominably vile , and under the pretence of Reformation , contemne all divine and humane Lawes ; but oh remember it is not Religion , but the shew of it , which such men take up , since true Religion would learn them better lessons . Let this therefore be the conclusion thou makest from such praemises , abhor to be pious onely in appearance , hate to make a shew without reality , let thy actions and thy profession accord , and ( as Paulinus told Severus , when he sent for his picture , Erubesco pingere quod sum , non audeo pingere quod non sum ) be ashamed to appeare what thou art not . It was an excellent reply of Livius Drusius to the Architect , who said he would build him an house free from all mens sight , nay rather , saith he , make it such as every man may see into it : Oh let us so order our words , according to our thoughts , our professions suitable to our intentions , and conversation answerable to our religion , that we need not care though all men see , as being sure that God seeth into our inmost thoughts . 2. What Christ had found from Herod , but that God prevented it , persecution under the shew of adoration , let the Church expect from her adversaries , both on the right and left hand ; It is the note of Musculus upon the Text , speaking of the wicked one , Cupit nocere Ecclesiae , simulat profectum Ecclesiae , cupit extinctam gloriam Dei , & simulat studium gloriae , cupit è medio sublatum cultum dei , & simulat promotionem cultus . The Devill and his instruments are so politique , that when they endeavour the ruine , they pretend the purging of the Church , and when abolition is aimed at , reformation is professed . Indeed as Pyrates hang out their colours whom they intend to surprize , so Hereticks and Schismaticks , when they would destroy , lay the greatest claime to Religion . The adversaries of Judah and Benjamin , say , Come let us build the house of God with you , when as their designe was to pull down . Celsus and Amtiphon writing against the truth , set forth their treatise cum titulo veritatis , and Conradus Vorstius entituleth his book De Deo , which is full of Atheisme and Blasphemy against God. The Papists under the name of the Church , fight against the Church ; the Brownists , whilst they gather Churches into a seemingly purer communion , spoyl the Church of its union , and scatter it with division . It is a sad complaint of Dr●go Hostiensis , how many are there that say they are of the house of Christ , and the Church , and yet are of Caiphas ! Quod Petrus negando , hoc illi faci●nt affirmando , they dishonour Christ , by professing him , God is in their mouths , and the Devil in their hearts ; under the name of Christs Spouse , they act the part of a filthy harlot , and Herod like , they pretend to advance Religion , that they may more closely and effectually destroy it . 3. What Herod promised , let us performe , what he said deceitfully , let us act really , Come and worship Christ. Oh let us have high thoughts of this little childe , accounting him a great God , and therefore to be honoured and adored by us . We reade of a childe an 100 yeares old , this childe is as old as Eternity , born in time , but begotten before all time . Oh let us all reverence in our thoughts , embrace with our affections , serve with our soules , and adore with our bodies this holy childe Jesus . Let us worship him , not as Herod , but as the wise men , goe we with them to Bethlehem , the Temple where the bread of life is distributed , follow we the Star of Gods Word , and finding him let us fall downe before him . Let us offer with them the gold of charity , Frankinsence of devotion , myrrhe of contrition , In auro regem , in thure deum , in myrrhâ hominem confitentes , Gold as to a King , Frankinsence as to a God , Mirrhe as to God-Man . Let our care be adorare corporibus , venerari officiis , honorare muner●bus , to honour him in our gifts , serve him in our worship , adore him with our bodies , glorifie him with all ; so shall we demonstrate our selves , not Foxes but Sheep , not subtill Herodians , but wise men , not verball , but reall servants of Christ , every one of us saying from the bottom of our hearts , To this childe of Mary , yet Son of God , little Babe , but great Jehovah , together with the Father and the Holy Ghost , be honour , glory , praise , service and obedience yeilded of us , and the whole Church throughout all generations . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A45570-e340 Prov. 3. 14 , 15. Notes for div A45570-e1440 Eccles. 10. 19. 1 Kings 3. 19. Psal. 2. 10. Deut. 5. 29. Prov. 3. 8. Rev. 22. 2. Gen. 1. Chap. 1. 17. Ver. 15 , 16. Lact. de fal●a Relig. l. 1. c. 18. Isa. 54. 16. Chap. 28. 26. Dan. 2. 11. Col. 3. 16. Colos. 1. 9. Dauen . in Coloss . Job 32. 8. James 1. 5. Cl. Alpoed . l. 2. c 3. Prov. 2. 6 , 7. 2. Gen. Judg. 20. 6. Prov 7. 7. Chrysest . hom . 29. ●dpop . Camana , quafi costae mentes . Prov. 7. 45. Brockm . in loc . 1 Tim. 3. 9. Chap. 4. 8. Cane . 1. 15. Bed. cum . 〈◊〉 . Iuven. Greg ▪ M ▪ Greg. N●● . Orat. 15. Mark. 9 50 ▪ Greg. Naz. Orat. 17. Cic. de finib . l. 1. Prov. 16. 12. Rom. 1● . 18. Greg. Naz. Orat. cap. 21. Mat. 18. 27. Numb . 12. 3. Ovid. Prov. 27. 3. 17. 12. James 3. 17. Prov. 15. 1. Greg. Naz. Ora● . 21. Gen. 13. 3. Lor. i● 〈◊〉 . Ovid. Greg. M. Prov. 14. 15. Prov. 11. 2. Hogo Victor . l. 3. Didose . Hier ! Apol. adv . Ruff. Terent. Job 11. 12. 〈◊〉 . Prov. 27. 12. Erga non tam egenos quam errantes . Brockm . in loc . Ver. 18. Luk. 13. 10. Math. 10. 6. James 1. 6. Psal. 119. 30. 31. Vide Bern. de assumpt . B. V. Serm. 5. Et verè ●i te vigilanter homo a●ten●as ●●●um est s● ad 〈◊〉 um unq●●m in ●nd● B●●● . ●e g●●d ●umil & de in●er : ●omo cap. 33. Bern lib. de vita solitar . 1 Tim. 5. 21. Vide Bern. Serm. 66 supe● : G●nt . Vér . 13. Is. 5. 6. Jam●s 2 16. Prov. 2. 3 , 4. VideGr●g . Naz. Orat. 15. Notes for div A45570-e24570 Magnifica coeli lingua . Aug. de Temp. Serm. 30. Ver. 1. Apparuit stella non volens , sed jussa ; on coeli 〈◊〉 , sed Divini tatis impulsu ; non lege syderum sed novitate fignorum . Ch ysol . Serm. 156. Ver. 2. Psal. 116. 10. Ver. 3. Joh. 18. 36. Granat . iu loc . Non cripit mortalia qui regna dat coelestia . Chemnit . ibid. ubi Leonina pellis non sufficia assuenda est Vulpina . Lysand. Ver. 4. Ver. 5 , 6. Ver. 7. I. Gen. Luk. 2. 11. Psal. 132. 6. Mich. 5. 2. Isa. 53. 3. Vulg. En rex Impius pio Magorum studio licet aliud agat bactenus inservit , ut lo●ū illis nati regis indicet . Musc ; Gullia : in loc . Musc. ibid. Greg. Mat. 23. 13. Novar . in loc . Par. in loc . Par. ibid. Cajet . in loc . Non omnia mali●iosa pe●●i●ie Deus diabolo . Nat. Com. in loc . 1 R●g . 19 , 23. Job 5. 13. Exod. 19. 11. 1 Cor. 1. 25. 2. Gen. Isa 9. 6. Ch●yse Theoph Cy●●ll . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Leigh . Crit. Mat. 6. 22. Aug. de Serm. Dom. in Mons. Musc. in loc . Ibid. Renun●iate mibi . Luk. 13. 31. Job 5. 12. Cant. 7. 4. Ainsw . Exod. 28. 8. Psal. 124. 6. Jer. 18. 18. Vide Chrysost. i● loc . 1 Cor. 13. 7. Mat 10. 16. 3 Gen. Guiliaud . in loc . Ver. 13. Chrysol . Guill . in loc . Chrysol . Psal. 12. 2. 1●0 . 3. Greg M. Cant. 4. 3. Josh. 2. 18. Psal. 45. 1. Apoc. 14. 5. Isa 53. 9. M●litiose cogitabat ut ad consequendum hoc Matrimonium David audaciùs se periculis expon●●et & si● periret . Lyr. Vestem ex lino la●áque ●oni●xunt , qui sub locutione innocentiae , intus sublimitatem celant . malitiae . Bed. Mat. 10. 17. Prov. 26. 25. Joh. 11. 4● . King. 21. 15. John. 12. 〈◊〉 2 Sam. 15. 7. Acts 19. 34. Acts. 8. 18. Audit a religio sis●imi sceler●● ratione discessi . Salv. Mark. 12. 40. Numb . 16. 1. Gen. 34. 15. Mark. 6. 26. Math. 4. 5. Musc. in loc . Ezra . 4. 2. Ecclesiae nomine armamini & contra ecclesiam dimicatis . Aug. Hil●● . Aug. 
A54029	----	Concerning the worship of the living God which he teacheth Israel his people who know him to be the only true God, and the worship which he teacheth them, to be the only true spiritual worship with some questions and answers relating to conversion, and to tenderness of conscience. Penington, Isaac, 1616-1679. 1661 Approx. 19 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54029 Wing P1159 ESTC R18237 13044876 ocm 13044876 96897 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54029) Transcribed from: (Early English Books Online ; image set 96897) Images scanned from microfilm: (Early English books, 1641-1700 ; 748:8) Concerning the worship of the living God which he teacheth Israel his people who know him to be the only true God, and the worship which he teacheth them, to be the only true spiritual worship with some questions and answers relating to conversion, and to tenderness of conscience. Penington, Isaac, 1616-1679. 8 p. s.n., [London : 1661] Caption title. Signed at end: Isaac Penington. Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Worship and love. 2005-09 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-02 Taryn Hakala Sampled and proofread 2006-02 Taryn Hakala Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Concerning the WORSHIP of the Living God , which he teacheth Israel his People , who know him to be the only true God , and the Worship which he teacheth them , to be the only true Spiritual Worship . With some Questions and Answers relating to Conversion , and to Tenderness of Conscience . BEcause the Worship of God is a weighty thing ; and there have been ( and still are ) so many Errors about it , and the Errors therein are of such dangerous consequence , both in relation to mens Eternal Estate hereafter , and to their right Constitution , Peace and Welfare in this World : and because I have had deep experience concerning the Worship of God from a Child , having travelled in spirit with my God for the right knowledge thereof , and in singleness of heart giving up unto him , according as he hath taught and led my poor , needy , depending soul : I say , Therefore is it on my heart , to answer some few Questions concerning the Worship of God , for the service of such , as both desire and need instruction therein . Quest . 1. Who is the Worshipper , the acceptable Worshipper in the sight of God ? Or whom hath God chosen out , to hold forth his Worship in the sight of the World , since he rejected the Jews with their Worship . That God hath appointed a chosen People to Worship him , that I presuppose : though , if need were , the proof thereof might be ready at hand . It is not every man that would thrust himself upon the Lord , whom the Lord will accept : but the Father seeketh such to worship him , John 4. 23. There is a capacity to be found in man , to make him a Worshipper , even such a capacity , as may enable him to perform that Worship , which God requireth of him . Now that is the thing to be enquired into , What this capacity is , and who are the persons that are found in this capacity ? Answ . The Worshipper in the times of the Gospel , the Worshipper under the New-Testament is he that is born of God. He that is drawn out of the dark spirit of this World , and formed anew in the light of God's Spirit . He that is a Jew inward , he that hath the Uncircumcision of his heart cut off by the power of God. This is the Worshipper , whom the Father seeks to worship him . This is the sort of Worshippers God chose , when he cast off the Jews . God did not chuse any one Nation , or many Nations , instead of that one which he cast off : but he sent his Apostles and Ministers among all Nations , to gather a Spiritual seed instead of the natural . And these alone are capable of setting up , and holding forth his spiritual Worship unto the World , and to provoke them to wait for , and press towards the capacity of coming into the same spiritual Worship with them . Quest . 2. Which is the place of VVorship ? Answ . The only place of Worship in the New-Testament , is where the Spiritual Worshippers meet together . The place is spiritual . As the Worship is spiritual : so is the place where it is to be offered . It hath a spiritual consideration , not outward as under the Law. It is to be offered in the Spirit , that 's the place . Where doth my soul offer its private Worship to God ? Hath it relation to any outward place ? Or is it in the building , which God hath reared up in my heart by his Spirit ? which building stands in , and is comprehended in his Spirit . And I can offer his publick Worship in no other place , but in a building of the same nature , in an house built of more of the same Stones . This then is the way of Worship in the true Light ; Divers living Stones meeting together , every one retiring in Spirit into the living Name , into the Power which begat them , they all meet in one and the same place , in one and the same Power , in one and the same fountain of Life : and here they bow down to the Father of Life , offering up living Sacrifices to him , and receiving the bread and water of Life from him , and feeding in the rich pastures of his infinite Fulness . In the holy City , in the living Temple which is built by God , of the Stone which all other builders refuse , is the place of the Worship of the living God , where the true Jews meet to offer up their spirits , souls and bodies , a living Sacrifice to the Father of Life , and where they meet with such a glorious presence and power of the Father , as none but the true Jews were ever acquainted with . Quest . 3. What is the Worship , or what are the Sacrifices , which the true Worshippers offer up to God , in this holy place ? Answ . The Gifts of his Spirit . These they offer up , and nothing else . The breathings which the Father gives into the heart of the Child , they are breathed back unto him in the same spirit of Life , in the living Sense , in the quickening Power . Nothing of Man's Wisdome , nothing of Man's Invention , nothing according to Man's Will , nothing that would please the Flesh , or seem glorious in its Eye , is offered up here : but the Exhortations or Directions , or Reproofs that spring up in God's Light , in God's Wisdom , they are given forth in the Leadings , and by the Guidance of his Spirit , and they reach to the hearts of those , to whom he pleaseth to direct them . And this is the ground of such meltings , and breakings , and convictions of soul ( and such like inward operations ) as are frequently found in such Assemblies . For the living God is there , and the dread of his Power overspreads the hearts of such , as are gathered into and assembled in his Name ; and the Life springs in the earthen Vessels , and the favour is precious to all that have their spiritual Senses . Quest . 4. What is the season of offering up these Gifts ? Answ . The seasons of the true Worship stand in the Will of God. They are Gifts , and the time of them stands in the will of the Giver . Prayer is a Gift . A man cannot pray when he will : but he is to watch and to wait , when the Father will kindle in him living breathings towards himself . So the Word of God ( whether of Exhortation or Instruction ) is a Gift , which is to be waited for , and then to be given forth in the life and strength of that Spirit , which causeth it to spring . Indeed it is an hard matter either to speak the Word of the Lord , or to hear the Word of the Lord. A man may easily speak what he invents , and another may easily hear and judge of such words : but to speak the VVord of Life , requires the Tongue of the Learned in the language of God's Spirit ; and to hear the VVord of Life , requires a quickened Ear : and to know the times and seasons of the Spirit , requires both being begotten of the Spirit , and being acquainted with it . Quest . 5. Was this the Worship of the former Christians , in the Apostles dayes ? Answ . Search the Scriptures : Were not they come to the new Jerusalem ? And where did they offer their Sacrifices ? Did they offer them in the old Jerusalem or at Samaria , or the Mountain where the Fathers Worshipped ? Or did they not rather offer them at the Mount Sion to which they were come ; where the Male of the Flock ( even the Lamb without spot ) is known , and the blood of Sprinkling felt ? Heb. 12. 22 , 23 , 24. and 1 Pet. 2. 5. O read , read in the life of God , the nature of the things themselves , and do not feed upon your own imaginations , or the imaginations of any other men concerning them . Sweet is our God : his living presence is exceedingly nourishing to the Soul : precious is his power felt in the heart : it is no less then Life Eternal to Worship him in his Spirit . O let not the Enemy of the Soul cheat your Souls any longer of the precious things of his Kingdom , with husky and dry food instead thereof , which only gratifieth the earthly part , but nourisheth not the immortal life . Quest . 6. How came the VVorship of God to be transformed , and changed so from the Living Power , into such dead formal wayes , as generally VVorshippers in the world are found in ? Answ . The Enemy hath done this , by God's permission . The Lord pleased to suffer him thus far to prevail against the Truth ; even to get into the Form of it , and there to beget men into the Form , and then deny and turn against the Power . And this is the way of Antichrist in Kingdoms and Nations , even to set up a formal way of Worship , and by it to fight against the true Power . Quest . 7. How long hath this been done , and how long is it yet to last ? Answ . From Anticrist's beginning , all the time of his reign , until his overthrow . The formal way of Religion will never be overturned , nor the Power of Religion find place in the Earth , but there will be still countenancing of formal wayes of Worship , and turning head against the power and life of the Spirit , until Antichrist's time come to an end , and the Lord consume him by the Spirit of his Mouth , and destroy him by the brightness of his coming . Quest . 8. When shall this be ? Answ . The Lord is about this Work. He hath already raised up that , which hath not been raised up for many Generations : and the Lord hath sorely smote down the Spirit of Antichrist in many hearts already ; and he is fetching a great and universal blow at him : which stroke , when it cometh from the Throne of God , the Nations shall tremble before him ; and it will be as honourable to wait for the movings of his Spirit , and to Worship him alone therein , as now it is reproachful . Some Questions and Answers relating to Conversion , and to Tenderness of Conscience . Quest . VVHat is the way of Conversion ? Answ . To turn men from Darkness unto Light , and from the Power of Satan unto God. Quest . When is a man Converted ? Answ . When he is gathered into the Light and into the Power , out of the darkness of Sin and dominions of Satan . Quest . How is man Converted ? Answ . By the operation of the Light and Power of God upon his Conscience . Quest . In what Condition is the Conscience , before God works upon it ? Answ . Hard and corrupt : hardened by selfish reasonings and dark imaginations against the convictions of the Light and operations of the Power of God , and corrupted with the sin and iniquity that dwels in it . Quest . What doth God make it , in his working upon it ? Answ . Gentle and tender , fit to receive the impressions of his Spirit . By the influence and power of his Spirit on the Conscience , he openeth the ear to hearken to his voyce , and prepareth the heart to follow him in his leadings . Quest . How doth God carry on his work in the converted Soul ? Answ . By keeping it low and tender , out of the self-wisdom and hardening reasonings of the humane understanding : by this means he keeps it plyable to the light and power of his Spirit . Quest . Is only the tender Conscience then , fit to be wrought upon by God ? Answ . Yea indeed , that alone . The heart that is hard , is inconsiderate of the voyce of God , and stiff and stubborn against it , having ever at hand some wisdom or will of the flesh , to withstand the voyce and leadings of God by . Quest . Who is it that preserves the Conscience tender ? Answ . The Lord of the Conscience . He , who made it , knoweth the proper temper of it ; and his Light and Power is alone able to preserve it in that tenderness , which he formeth it in . Quest . What is it that hardens the Conscience ? Answ . The Wisdom of the Flesh . Man having gained a wisdom out of the Light of God ; by the imaginations , reasonings and strength thereof , hardens himself against God. Quest . What is most necessary for a man to be vigilant in , that desires to have the work of Conversion go on in his heart ? Answ . To be careful to turn from and avoyd the reasonings of man's Wisdom , and to have his eye and ear open to the light and voyce of God's Spirit , that his Conscience may be kept upright and clear before the Lord. Quest . What stains the Conscience ? Answ . Any disobedience to God's Spirit , any hearkening unto or following the voyce of a strange spirit . This lets in the darkness , which defiles ; even as the Light cleanses . Quest . Is a man then to expect such a thing as the Leadings of God's Spirit in his Conscience ? Answ . A man cannot inherit the Kingdom of God , but he must be first born again , even born of the Spirit , ( so saith the Scripture , and so saith the experience of every one who feels the New Birth ) And when he is born of the Spirit , he is to abide with him , and learn the Law of the New Life , and receive Power from him daily ; or the Spirit of darkness will soon get ground upon him , and by degrees be recovering him back again into his Dominions . Quest . Surely if it be thus ; Hard is the Way of Religion , and few there be , who are found in the truth of it . Answ . The Way of Religion is hard indeed , and wholly contrary both to Man's Wisdom and Will , insomuch as he cannot enter into it nor walk therein , but as they are cut down . He that will be a Disciple to Christ , and follow the leadings of his Spirit , must deny himself wholly and become anothers , and be content to stand or fall to his own Master . He cannot please men , no not in his Worshiping of God , but must turn from that which is Glorious in their eyes , and sacrifice that which is to them an abomination . So that he must look to be condemned by men , who will be approved in the sight of God. Quest . Why hath God put his People upon such hardship , as still ( in all Ages and Generations ) to walk in a Way contrary to the World , and still to be the Object of its Hatred , Scorn and Persecution ? Answ . How can it be otherwise , He begetting them in a Spirit contrary to the World , and which testifieth against the World , shewing that the Deeds thereof are Evil ? How can the Spirit of the World but still turn against such , and Hate and Persecute them ? Quest . How long shall it be thus ? Answ . Till truth be raised by the Power of God , into Dominon over the Spirit and Power of Drakness . The Spirit of Life now suffers under the burthen of man's corruptions , in love to them striving to save them there-from . There is somewhat in every Sinner , that at seasons groans under the weight of his Sins , and in some proportion strives against the burthen thereof . This shall not alwaies lie underneath , but in the Day of the Lord rise over the Transgressor : and in that day shall Israel be Glorious with his God , and receive Praise of Him , and be eased of all that hath Oppressed him . Quest . Is there such a day to be ? Answ . The Scriptures testifie of such a Day , wherein the Lord alone shall be exalted , and wherein He will take away the Rebuke of his People from off all the Earth , and bring down all that is High and Lifted up above the Fear and Spirit of the Lord : And in this our Age , the Lord hath chosen many Messengers to run up and down and Proclaim this Day . And as sure as the Lord liveth , what he hath spoken shall come to pass , and not a Tittle of it fall to the ground . God did not make man for him to serve his own Lusts ; nor this Creation to serve the Lusts of Man : But he made Man 〈◊〉 Fear before and Serve his Creator ; and He made the Crea●●● to be ordered by Man in the Fear and Wisdom of God , to the Glory of God. The Spirit of God now groaneth under Man's Iniquity , the Spirits of his People mourn and sigh also , yea and the very Creatures groan under the Bondage of Corruption : And the God of Bowels heareth their Cry , and a Day , even a mighty day of Redemption and Deliverance is determined , wherein the Spirit of the World shall be sunk down with all its weight of wickednesse , and the Spirit of Life and Righteousness rise in its Glory . Amen , Halelujah . Everlasting praises to the Omnipotent One , Who was , and is , and is a coming ; Who hath reigned , doth reign , and will reign over all the Powers of Darkness , in the pure Power and Glory of his Life for evermore . Let all the Lambs skip for joy , let all the Stars of the Morning shout : For the Darkness vanisheth and is passing away , and the Light of Life shall cover the Earth , as the Waters cover the Sea , Amen , Halelujah . Happy is the Eye that seeth this , and the Heart that prepareth for it , overlooking all that stands between . This is the Hope of Israel , and the Expectation of all that wait for the Lord , which he is hastening upon the Earth . Isaac Penington . THE END . 
A59663	----	The first principles of the oracles of God collected by Thomas Shephard ... Shepard, Thomas, 1605-1649. This text is an enriched version of the TCP digital transcription A59663 of text R37142 in the English Short Title Catalog (Wing S3112). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 45 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A59663 Wing S3112 ESTC R37142 13153780 ocm 13153780 98155 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59663) Transcribed from: (Early English Books Online ; image set 98155) Images scanned from microfilm: (Early English books, 1641-1700 ; 751:22) The first principles of the oracles of God collected by Thomas Shephard ... Shepard, Thomas, 1605-1649. [5], 17 p. Printed for John Rothwel, London : 1655. Appended to his Theses sabbaticae. 1655, with continuous register and separate paging. Reproduction of original in Duke University Library. eng God -- Knowableness. Catechisms. A59663 R37142 (Wing S3112). civilwar no Theses Sabbaticæ. Or, The doctrine of the Sabbath· Wherein the Sabbaths I. Morality, II. Change, III. Beginning, IV. Sanctification, are cle Shepard, Thomas 1655 7960 54 5 0 0 0 0 74 D The rate of 74 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-02 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 Emma (Leeson) Huber Sampled and proofread 2003-05 Emma (Leeson) Huber Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion The First PRINCIPLES OF THE ORACLES OF GOD . Collected by THOMAS SHEPHARD , Sometimes of Emanuel College in Cambridge , Now Preacher of Gods Word in New-England . HEB. 5. 12. For when for the time ye ought to be Teachers , ye have need that one teach you again , which be the first Principles of the Oracles of God ; and are be come such as have need of milk , and not of strong meat . LONDON , Printed for Iohn Rothwel . 1655. IMPRIMATUR Ioseph Caryl . Imprimatur Iames Cranford . TO THE CHRISTIAN READER : IT is no disparagement at all for this wise Master-Builder , to labour sometimes by the Hammer of the VVord , to fasten these nailes of Truth in a sure place , even in the heads and hearts of Infant-Christians . Neither is it below the highest Scholar in Christs School , to hold fast the form of wholesome words . The great Apostle himselfe , ( who was wrapt up into the third Heaven ) although he had received a Commission of Christ his Master to make Disciples , yet he was a Disciple still ; for he not only Catechised others , but learned , and that again , and again , The first Principles of the Oracles of God , which are called The Mysteries of the Kingdome of Heaven , and the depths of God : that is , in plain English , those Doctrinall Truths , which are truly fundamentall , and absolutely necessary unto salvation ; that wee may be able by sound doctrine both to exhort and convince the gain-sayers ; and be ready alwaies to give an answer to every man that asketh us a reason of the hope that is in us . Thus heartily beseeching thee , in the name of Christ , to search the Scriptures , and to give thy self continually to prayer , and the Ministery of the Word , that you may grow in Grace , and in the knowledge of our Lord and Saviour Jesus Christ ; I now commend you to God , and to the Word of his Grace , which is able to build you up , and to give you an inheritance among all them which are Sanctified . So be it . Friend , I am thine , if thou doest love the Truth , and our Lord Iesus Christ in sincerity . VVILLIAM ADDERLEY . Dated , From Charter-house in London , February , 1. 1647. Christian Reader , BEing desired to peruse and give our opinion of ●…e resol●…tions in thi●… Letter now presented to ●…y view : VVe must confesse , they appeared t●…●…ery precious ; For we have seldome seen acutenesse , profoundnesse , and godliness , so eminently , equ●…lly , and happilly matched . There are in Christ , School divers forms , elementaries , and men of exercise●… wits The Scholar proposing these cases was no Puny , and he was happy in meeting with a teacher so able for resolution . Therefore , who ever reads and ●…eeds , will not re●…ent of his labour . But the mo●…e kn●…wing the Reader is , and the more experienced in the VVaies of Ch●…ist , the more delight may ●…e take in , and the more p●…fit may he reap by these pious and profound resolutions . So we are Th●…e in Christ Jesus Iohn Geree , and Will . Greenhill . March 27. 1648. THE SUM OF CHRISTIAN RELIGION , In way of Question and Answer . Delivered by Mr. Tho. Shephard in N. E. Quest . WHat is the best and last end of Man ? A. To live to God . Rom. 6. 10 , 11. Gal. 3. 19. 2 Cor. 5. 3. 15. Q. How is man to live unto God ? A. Two waies . First , by Faith in God . Psal. 37. 3. Secondly , By observance of God . Eccles. 12. 13. Q. What is faith in God ? A. It is the first act of our Spirituall life , whereby th●… soul believing God , believeth in God , and there testeth as in the only Author and Principle of Life . Heb. 10. 38. Joh. 3. 33. 36. Rom. 4. 3. Heb. 11. 13. Heb. 4. 3. Deut. 30. ●…0 . Q. What is God ? A. God only knoweth himself , no man can so know him and live : Yet he hath manifested himself unto us in his back-parts , according to our manner or measure of knowing things : and we need know no more than these , that we may live . 1 Tim. 6. ●…6 . Exod. 33. 19. 23. Q. What are Gods back-parts ? A. They are two , First , His sufficiency . Psal. 36. 9. Secondly , His Efficiency . Rom. 4. 21 Q. What is Gods sufficiency ? A. It is his perfect fulness of all good , whereby he is all-sufficient for us in himself . Psal 16. 1●… . Gen 17. 1. Q. Wherein stands and appears Gods sufficiency ? A. First , In his Essence . Psal. 68. 19. Secondly , In his subsistence or persons . 2 Sam. 7. 20 , 25. Q. What is Gods Essence ? A. Whereby he is that absolute first being . Rev. 1. 8. Isa. 44. 6. Exod. 3. 14. Q. Can you sufficiently conceive of the Glory of this one most pure Essence , by one act of Faith ? A. No , and therefore the Lord hath manifested it unto us by divers attributes , Deut. 29. 29. Exod. 34. 6 , 7. Q. What are Gods attributes ? A. That one most pure Essence diversly apprehended of us , as it is diversly made known unto us . 1 Joh. 4. 16. Isa. 43. 25. Q. How many kinds of attributes are there ? A. There are two sorts of them . First , Some shewing what God is . Secondly , Some shewing who God is . Q. By what attr●…butes know you what God is ? A. By these . God is a Spirit living of himself . Joh. 4. 24. Joh. 5. 26. Q. By what attributes do you understand who God is ? A. By his Essentiall properties , which shew to us : First , How great a God he is . Psal. 77. 13. Secondly , What a manner of God he is . Mat. 6. 17. Q. What attributes shew how great a God he is ? A. First , His infiniteness , whereby he is without all limits of Essence . 2. Chr. 2. 5 , 6. Secondly , His Eternity , whereby he is without all limits of beginning , succession , or end of Time . Psal. 102. 25 , 26 , 27. 1 Tim. 1. 17. Q. What are those attributes which shew what a manner of God he is ? A. His qualities whereby he acteth with , are of two sorts . First , His Faculties , whereby he is able to act . Esa. 60. 16. & 63. 1. Secondly , His Vertues of those Faculties , whereby he is prompt and ready to act . Psal. 86. 5. Q. What are his faculties ? A. First , His Understanding , whereby he understandeth together , and at once all truth . Heb 4. 13. Act. 15 ▪ ●…8 . Secondly , His Will , whereby he purely willeth all good . Psal. 119. 68. Q. What are the vertues of those Faculties ? A. First , They a●…e Intellectuall , the vertues of his understanding , as Wisdom , knowledge , and the rest . Secondly , 〈◊〉 , the vertue of his Wil●… , as Love , Holiness , Mercy . In the acting o●… both which , consists Gods happiness . Thus much have you seen of Gods sufficiency , in regard of his Essence . Now follows his subsistence . Q. What are his subsistences or persons ? A. That one most pure Essence with its Relative properties . Q. What are those Relative properties ? A. They are three . First , To beget . Secondly , To be begotten . Thirdly , To proceed from both . Q. How many persons learn you from hence to be in God ? A. Three . First , the first , is the Father , the first Person in order , begetting the Son . Psal. 2. 7. Secondly , The Son , the second Person , begotten of the Father Joh. 3. 6. Heb. 1. 3. Thirdly , The Spirit , the third Person , proceeding from them both . Joh. 15. 26. Q. Are these three Persons three distinct Gods ? A. No , For they are that one pure Essence , and therefore but one God . Ioh. 1. 1. Rom. 9. 5. 1 Cor. 6. 16. 1 Cor. 2. 10. Q. If every Person be God , how can they be distinct . Persons , and not distinct Gods ? A. Yes , Because one and the same thing may have many Relative properties , and respects of being , which in the Godhead makes distinct Persons . As one and the same man , may be a Father in one respect , a Master in another respect , and a Scholar in aenother respect . Q. If these three Persons be but one God , what follows from hence ? A. That all the three Persons are Co-equal , Coeternall , subsisting in , not separating from each other , and therefore delighting in each ●…ther , glorifying each other . Prov. 8. 30. Thus much concerning God . Now concerning the works of God . Q. Thus much concerning Gods sufficiency , What i●… his efficiency ? A. Whereby he worketh all things , and all in all things . Rom. 11. 36. Esa. 45. 7. Q. What of God shines forth , and are you to behold in his Efficiency ? A. Two things . First , Gods Omnipotency , in respect of his Essence . Secondly , the co-operation and distinct manner of working of the three Persons . Rom. 1. 20. Iohn 5. 17. Q. What is Gods Omnipotency ? A. It is his Almighty power , whereby he is able to bring to passe all that he doth will , or what ever he can will or decree . 2 Chron. 20. 6. Phil. 3. 21. Mat. 3. 9. Psal. ●…15 . 7. Q. What is Gods Decree ? A. It is his Eternall and determinate purpose , concerning the effecting of all things by his mighty power , according to his counsel . Eph. 1. 11. Q. What attributes or glory of God appear in his Decree ? A. First , His Constancy , whereby his Decree remains unchangeable . Num. ●…3 . 19. Secondly , His Truth , whereby he delivereth nothing but what he hath decreed . Jer. 10. 10. Thirdly , His Faithfullnesse , whereby he effecteth what ever he decreeth according thereunto . Esa. 46. 10. Q. What is Gods Counsell ? A His deliberation as it were , for the best effecting of every thing according to his Wisdom . Act. 4. 24. Psal. 40. 24. Q What is Gods Wisdom ? A. It is the Idaea or perfect platform of all things in the mind of God , which either can be known , or shall be done , according to the good pleasure of his will . Heb. ●…1 . 3. Prov. 8. 12 , 13. Q. What is the good pleasure of Gods will ? A. It is the most free Act of his Will , whereby he willeth himself directly , as the greatest good , and all other things for himself , according to his good pleasure . Mat. 11. 25. Prov. 16. 4. Q. What learn you from hence ? A. That Gods good pleasure is the first and best cause of all things . Psal. 115. 3. Psal. 33. 8 , 9 , 10 , 11. Q What is the Co-operations of the three Persons in Gods Efficiency ? A. Whereby they work the same thing together unseparably . Joh. 5. 17 , 19. & 16. 13 , 14. Q. If they work the same thing together , How is it that some works are attributed to God the Father , as Creation ; some to the Son , as Redemption ; some to the holy Spirit , as application ? A. This is not because the same work is not common to all the three Persons , but because that work is principally attributed in Scripture to that person whose distinct manner of working appears chiefly in the work . Q. What is God the Fathers distinct manner of working ? A. His working is from himself by the Son , and to the holy Ghost , Psal. 33. 6. Joh. 1. 3 , and hence the beginning , and so the Creation of all things is attributed to him . Q. What is God the Sons manner of working ? A. His working is from the Father , by the Holy Ghost , Ioh. 14. 16. and hence the dispensation of all things , and so Redemption , is attributed unto him . Q. What is the holy Gosts manner of working ? A. His working is from the Father and the Sonne , Joh. 14. ●…6 . and hence the consummation of all things , and so application , is attributed unto him . Q. Wherein doth Gods efficiency or working appear ? A. In two things . First , In his creation of the world . Secondly , In his providence over the world . Esa. 37. 16. Q. What is his creation ? A. It is Gods efficiency , whereby he made the whole world of nothing , originally exceeding good . Psal. 33. 9. Gen. 1. 31. Q. Did the Lord make the world in an instant ? A. No , but by parts , in the space of six dayes , described at large by Moses . Gen. 1. Q. When did the Lord make the third heaven , with the Angels their inhabitants ? A. In the first day , in the first beginning of it . Gen. 1. 1. Job 38. 6 , 7. Q. What is the creation of the third heaven ? A. Whereby he made it to be the heaven of heaveas , a most glorious place , replenished with all pleasure which belongs to eternall happinesse , wherein his Majesty is seen face to face , and therefore called the habitation of God . 2 Chr. 2. 5 , 6. Psal. ●…6 . 11. Psal. 63. 15. Q. VVhat is the creation of the Angels ? A. Whereby he created an innumerable number of them , in holiness , to be ministring spirits , with most accutenesse of understanding , liberty of will , great strength , and speedy in motion , to celebrate his praises , and execute his commands , specially to the heirs of salvation . Heb. 11. 22. Joh. 8. 44. Heb. 1. 14. 2 Sam. 14. 20. Jude 6. 2 Pet. 2. 11. Esa. 6. 2. Psal. 130. 20. Q. When did God create man ? A. The sixt day . Gen. 1. 27. Q. How did God create man ? A. He made him a reasonable creature , consisting of body , and an immortall Soul , in the Image of God . Gen. 2. 7. Gen. 1. 28. Q. What is the Image of God wherein he was made ? A. That hability of man to resemble God , and wherein he was like unto God , in wisdom , holiness , righteousnesse , both in his nature , and in his government of himselfe and all creatures . Col. 3. 10. Ephes. 4. 24. Gen. 1. 26. Q. What became of man being thus made ? A. He was placed in the Garden of Eden , as in his Princely Court , to live unto God , together with the wom●…n which God gave him . Gen. 2. 15. Thus much of Gods Creation . Q. What is his Providence ? A. Whereby he provideth for his creatures being made , even to the least circumstance . Psal. 145. 16. Proverbs 16. 33. Q. How is Gods Providence distinguished ? A. It is either , first , Ordinary , and mediate , whereby he provideth for his creatures by ordinary and usual means , Hos. 2. 22. Secondly , Extraordinary and immediate , whereby he provides for his creatures by miracles , or immediately by himself , Psal. ●…6 . 4 Dan. 3. 17. Q. Wherein is his Providence seen ? A. First , in Conversation , whereby he upholdeth things in their being and power of working , Act. 17. 28. Psal. 104. 29 , 30. Nehem. 9. 6. Secondly , in Gubernation , whereby he guides , directs and brings all creatures to their ends , Psal. 29 10. Psal. 33. 11. Q. Doth God govern all creatures alike ? A. No , but some he governs by a common providence , and others by a special providence , to wit , Angels and Men , to an eternal estate of happiness in pleasing him , or of misery in displeasing ●…im , Deut. 30. 15 , 16. Q. What of Gods Providence appears in his speciall government of man ? A. Two things . 1. Mans Apostacy or fall . 2. His Recovery or rising again . Q. Concerning mans fall , what are you to observe therein ? A. Two things . 1. His transgression in eating the forbidden fruit , Gen. 2. 17. 2. The propagation of this unto all Adams posterity . Q. Was this so great a sin to eat of the forbidden fruit ? A. Yes , exceeding great , this Tree being a Sacrament of the Covenant ; also he had a special charge not to eat of it : and in it the whole man did strike against the whole Law , even when God had so highly advanced him . Q. What are the causes of this transgression ? A. The blamelesse cause was the Law of God . Rom. 5. 13. And hence as the Law did it , so God did it , holily , justly , and blamelesly . Rom. 7. 10 , 1●… , 12. Q. What are the blameable causes ? A. Two principally 1. The devill abusing the Serpent to deceive the women , Gen. 3. 1. 2. Man himself , in abusing his own free-will , in receiving the temptations which he might have resisted , Eph. 7. 29. Q. What is the Devil ? A. That great number of apostate and rebellious Angels , which through pride and blasphemy against God , and malice against man , became lyars and murtherers of man , by bringing him into that sin , Luke 11. 18. 1 Tim. 3. 6. 1 John 3. 12. John 8. 44. Q. What are the effects and fruits of this transgression ? A. They are two . 1. Guilt , whereby they are tyed to undergo due punishment for the fault , Rom. 3 19. 2. Punishment , which is the just anger of God upon them for the filth of sin , Rom. 1. 18. Q. What are the particular punishments insllcted on the causes of this sin ? A. Besides the fearful punishment of the devils , mentioned Jude 6. and that of the Serpent and the Woman , Gen. 3. 14 , 16. the punishment of man was first , Sin Original and Actual ; Secondly , death . Gen. 5. 5. Q. What is sin ? A. The transgression of Gods Law , John 3. 4. Q. What is Original and Actual sin ? A. First , Original sin is the contrariety of the whole nature of man to the Law of God , whereby it being averse from all good , is enclined to all evil , Eccles. 8. 11. Gen. 6. 5. Rom. 6. 20. Secondly , Actual sin is the continual jarring of the actions of man from the Law of God , by reason of Original sin , and so man hath no free-will to any spiritual good , Esa. 65. 2 , 3. James 1. 14 , 15. Esa. 1. 11. Q. What death is that God inflicts on man for sin ? A. A double death . 1. The first death of the body , together with the beginnings of it in this world , as grief , shame , losses , sicknesses , Deut. 28. 21 , 22 , 25. 2. The second death of the soul , whi●…h is the eternal separation and ejection of the soul after death , and soul and body after judgment , from God , into everlasting torments in hell . Q Is there no beginning of this death , as there is of the other in this life ? A. Yes , at first , security and hardnesse of heart , which cannot feel sin its greatest evil . 2. Terrors of conscience , Heb. 2 : 15. 3. Bondage of Satan , Eph. 2. 2. 4. The curse of God in all blessings , whereby they are fitted for destruction , Rom. 9. 22. Q. What of Gods Attributes shine forth here ? 1. His holiness , whereby he being pure from all sin , cannot away with the least sin in the best of his creatures , Heb. 1. 13. 2. His Iustice , whereby he being most just in himself , cannot but punish man for sin , as well as reward him for well doing , 2 Thes. 1. 6. 3. His Patience , whereby he useth pitty , patience , and bounty , to his creatures offending , Rom. 2. 3. Q. Is this sin , and the punishment of it derived to all mens postetity ? A. Yes , John 3. 3. Eph. 2. 3. Q. How is it propagated ? A. By the imputaiion of Adams sin unto us , and so the punishment must needs follow upon it , Rom. 5. 13. Q. Why should Adams sin be imputed to all his posterity ? A. Because we were in him as the members in the head , as children in his loynes , as debtors in their surety , as branches in their roots , it being just , that as if he standing , all had stood , by imputation of his righteousnesse , so he falling , all should fall , by the imputation of his sin . Q. Thus have you seen mans apostacy from God , What is his recovery ? A. It is the return of man to the favour of God again , meerly out of favour , and the exceeding riches of his free grace , Eph. 2. 12 , 13. Rom. 5. 8. Q. How are we brought into favour , and what are the parts of this recovery ? A. Two wayes . First , by Redemption , 2 Cor. 5. 19 , 20 , Secondly , by Application hereof , Tit. 3. 6. Q. What is Redemption ? A. The satisfaction made , or the price paid , to the justice of God for the life and deliverance of man out of the captivity of sin , Satan , and death , by a Redeemer , according to the Covenant made between him and the Father , 1 Cor. 6. 20. Luk. 1. 74. Esa. 55. 10 , 11. Q. Who is this Redeemer ? A. Iesus Christ , God and Man , Matth. 1. 23. John 1. 14. Col. 2. 19. Q. Why is he God-Man ? A. That so he might be a fit Mediator , to transact all businesses between God and man , in the execution of his three Offices whereunto he was anointed of the Father , 1 Tim. 2. 5. Esa. 42. 12. Q. What are those three Offices of Christ ? 1. His Propheticall Office , whereby he doth reveale the will of the Father , Act. 3. 22. Col. 2. 3. 2. His Priestly Office , whereby he makes full atonement with the Father for us , Col. 1. 20. 3. His Kingly Office , whereby he governs his people whom he had taught and reconciled , subduing their enemies , and procuring their eternal peace , Psal. 2. 6. Esa. 9. 6. Q. How hath Christ Jesus made satisfaction ? A. By his humiliation , whereby he was made subject throughout his whole life and death , to the strict Iustice of God , to perform what ever the same might require for the redemption of man , Gal. 4. 4 , 5. Q. What did Gods Justice require of man ? A. 1. Death , for the breach of the Law , and that Christ tasted , in his bitter sufferings , both of body and Soul , by being made sin , and so abolishing sin ; and this is called his Passive Obedience , Heb. 2. 9. Eph. 1. 7. 2 Cor. 5. 21. Gal. 3. 13. 2. Perfect Obedience , in fulfilling the Law perfectly , both in his Nature and Actions , for the procuring and meriting of life ; and this is called his Active Obedience , Heb. 7. 26. Q. What follows Christs Humiliation ? A. His Exaltation , which is his glorious victory , and open Triumph over all his and our enemies , sin , Satan , and death , in the severall degrees of it , Luke 24. 26. Phil. 2. 8 , 9. 1 Cor. 15. 5 , 7. Q. What is the first degree of Christs Exaltation ? A. His Resurrection the third day , whereby his Soul and body by the power of the God-head , were brought together again , and so rose again from death , appearing to his Disciples for the space of fourty days , 1 Cor. 15. 4. Joh. 2. 19. Act. 1. 3. Q. What is the second degree of Christs Exaltation ? A. His Ascension into Heaven , which was the going up of the Man-hood into the third Heaven , by the power of the Godhead , from Mount Olivet , in the sight of his Disciples , Acts 1. 11 , 12. Q. What is the third degree of his exaltation ? A. His sitting at the right hand of God , whereby he being advanced to the fulnesse of all glory , in both natures , governeth and ruleth all things together with the Father , as Lord over all , for the good of his people , Mark 16. 9. Psal. 110. 1. 1 Cor. 15. 25. Eph. 1. 20 , 21 , 22. 1 Pet. 3. 22. Q. What is the fourth and last degree of his exaltation ? A. His return to judgement , which is his seconid comming into this world with great glory and Majesty to judge the quick and the dead , to the confusion of all them that would not have him rule over them , and to the unspeakable good of his people , Mat. 19. 28. 2 Tim. 4. 1. Act. 17. 31. 2 Thes. 1. 7 , 8 , 9. Q. Thus much of Redemption , the first part of his Recovery . What is application ? A. Whereby the Spirit by the Word and Ministery thereof , makes all that which Christ as Mediator hath done for the Church , efficacious to the Church as her own , John 16. 14. Titus 3. 5 , 6 , 7. John 10. 16. Rom. 10. 14 , 17. Eph. 5. 25 , 26. Q. What is the Church ? A. The number of Gods Elect , Heb. 12. 23. John 17. 9 , 10 , 11. John 10. 16. Eph. 1. 22 , 23. Q. How doth the Spirit make application to the Church ? A. 1. By union of the Soul to Christ , Phil. 3. 9 , 10. By Communion of the benefits of Christ to the Soul . Q. What is this Vnion ? A. Whereby the Lord joyning the Soul to Christ , makes it one spirit with Christ , and so gives it possession of Christ , and right unto all the benefits and blessings of Christ , 1 Cor. 6. 17. John 17. 21. Rom. 8. 32. 1 John 5. 12. Q. How doth the Spirit make this Vnion ? A. Two wayes . 1. By cutting off the Soul from the old Adam , or the wild Olive-Tree ; in the work of preparation , Rom. 11. 23 , 24. 2. By putting or ingrasting the Soul into the second Adam , Christ Iesus , by the work of vocation , Acts 26. 18. Q. What are the Parts of the Preparation of the Soul so Christ ? A. They are two . 1. Contrition , whereby the Spirit immediately cuts off the Soul from its security in sin , by making it to mourn for it , and separating the Soul from it , as the greatest evill , Isa. 61. 1 , 3. Jer. 4. 3. 4. Mat. 11. 20 , 28. 2. Humiliation , whereby the Spirit cuts the Soul off from self-confidence in any good it hath or doth . Especially , by making it to feel its want , and unworthinesse of Christ , and ●…nce submitteth to be disposed of as God pleaseth , Phil. 3. 7 , 8. ●…ke 16. 9. Luke 15. 17 , 18 , 19. Q. Wh●…t a●…e the parts of Vocation of the Soul to Christ ? A. 1. The Lords call and invitation of the Soul to come to Christ , in the Revelation , and offer of Christ and his rich Grace , 2 Cor. 5. 10. 2. The receiving of Christ , or the comming of the whole Soul out of it self unto Christ , for Christ by vertue of th●…t resistable power of the Spirit in the call , and this is Faith , Jer. 3. 32. John 6. 44 , 45. John 10. 16. Esa. 55. 5. Q. Thus much of our Union . What is the communion of Christs benefits unto the Soul ? A. Whereby the Soul possessed with Christ , and right'unto him , hath by the same Spirit fruition of him , and all his benefits , John 4. 10. 14. Q. What is the first of those benefits we do enjoy from Christ ? A. Justification , which is the Gracious Sentence of God the Father , whereby for the satisfaction of Christ apprehended by Faith , and imputed to the faithfull , he absolves them from the guilt and condemnation of all sins , and accepts them as perfectly righteous to eternall life , Rom. 3. 24 , 25. Rom. 4. 6 , 7 , 8. Rom. 8. 33 , 34. Q. What difference is there between Justification , and Sanctification ? A. Iustification is by Christs Righteousnesse inherent in Christ onely ▪ Sanctification is by a righteousness from Christ inherent in our selves , 2 Cor. 5. 21. Phil. 3. 9. 2. Iustification is perfected at once , and admits of no degrees , because it is by Christ his perfect righteousnes : sanctification is imperfect , being begun in this life , Rev. 12. 1. Phi. 3. 11. Q. What is the second benefit next in order to Justification , which the faithfull receive from Christ ? A. Reconciliation , whereby a Christian justified is actually reconciled , and at peace with God , Rom. 5. 1. John 2. 12. and hence follows his peace with all creatures . Q. What is the third benefit next unto Reconciliation ? A. Adoption , whereby the Lord accounts the faithfull his Sons , c●…owns them with privileges of Sons , and gives them the Spirit of Adoption , the same spirit which is in his only begotten Son , 1 John 3. 2. Rom. 8. 11. 14 , 15 , 16 , 17. Q. What is the fourth benefit next to Adoption ? A. Sancification , whereby the Sons of God are renewed in the whole man , unto the Image of their heavenly Father in Christ Iesus , by Mortification , or their dayly dying to sin by vertue of Christs death : and by Vivification their dayly rising to newness of life , by Christs resurrection , 1 Thes. 5. 23. Eph. 4. 24. Jer. 31. 32. Rom. 6. 7 , 8. Q. What follows from this Mortification and Vivification ? A. A continuall war and combat between the renewed part assisted by Father , Son , and Holy Ghost , and the unrenewed part assisted by Satan and this evill world , Rom. 7. 21 , 22 , 23. Q. What is the fifth and last benefit next unto Sanctification ? A. Glorification , which hath two degrees . The one in this life , and the other in the world to come . Q. What is the first degree of Glorification in this life ? A. Lively expectation of Glory , from the assurance and shedding abroad Gods love in our hearts , working joy unspeakable , Rom 5. 2 , 5. Titus 2. 13. Q. What is the second degree in the world to come ? A. Full frution of Glory , whereby being made compleat and perfect in Holinesse , and Happinesse , we enjoy all that good eye hath not seen , nor ear hath heard , in our Immediate and Eternall Communion with God in Christ , Heb. 12. 23. 1 Cor. 15. 23. Thus much of the first part , of living to God by Faith in God . Q. What is the second part , viz. our Observance ? A. It is the duty that is to be performed to God of us , through the power of his Holy Spirit , working in us by Faith according to the Will of God , Eph. 6. 6 , 7. Psal. 139. 24. Rom. 6. 1. Luk. 1. 74. Q. Wherein consists our observance of God ? A. It is either Moral , or Ceremonial . Q. Wherein consists our Moral observance of God ? A. In two things . 1. In suffering his will , whereby a Believer for the sake of Christ , chooseth rather to suffer any misery , than to commit the least sin , Heb. 11. 26. Acts 21. 13. 2. In doing his will , whereby a Believer in sense of Christs love , performeth universall obedience to the Law of God , Rom. 7. 22. 1 John . 5. 3. Luke 1. 6. Phil. 3. 12. Q. Is there any use of the Law to a Christian ? A. Although it be abolished to a Christian in Christ , as a Covenant of life ; ( for so Adam and his posterity are still under it ) yet it remains as a rule of life , when he is in Christ , and to prepare the heart for Christ , Rom. 6. 14 , 15. Ma●… . ●… . 17 , 18 , 19 , 20. Ezech. 10. 11. Rom. 9. Q. Why is not a Christian so under the Law as a Covenant of life , so as if he breaks it by the least sin he shall die for it ? A. Because Iesus Christ hath kept it perfectly for him , Rom. 8. 3 , 4. Rom. 5. 20 , 21. Q. Can any man keep the Law perfectly in this life ? A. No , for the unregenerate wanting the Spirit of Life , cannot perfect an act of life in obedience to it . The regenerate having the Spirit but in part , perform it only imperfectly , Rom. 8. 7. Rom 7. 21. Q. What befal●… the unregenerate upon their disobedience unto it ? A. The eternal curse of God for the least sin , and the increase of Gods fierce and fearful secret wrath as they increase , in sin , Gal. 3. 10. Rom. 2 5. Q. What befals the regenerate after their breach of the Law , and imperfect obedience unto it ? A. The Lord may threaten and correct them , but his loving kindness ( in covering their sins in their best duties by Christ , and accepting their meanest services so far as they are quickned by his Spirit ) is never taken from them , Psal 89. 31 , 32 , 33. Zach. 3 1. to 8. Isa. 56. 7. Rom. 7. 20. Q. What is that imperfect obedience of Believers which is accepted ? A. When they observe the will of Christ , as that therein 1. They confesse and lament their sins , 1 John 1. 9. Rom. 7. 24. 2. They desire mercy in the blood of Christ , and more of his Spirit , Phil. 39 , 10 , 11. 3. They return him the praise of the least ability to do his will , Psal. 50. 23. 1 Cor. 15. 10. Q. How is the Law , or ten Commandments divided ? A. Into two Tables . The first , shewing our duty to God immediately , in the four first Commandments . The second , our duty to man , in the six last Commandments . Q. What rules are you to observe to understand the Moral Law ? A. These . 1. That in whatsoever Commandment any duty is enjoyned , there the contrary sin is forbidden : and where any sin is forbidden , there the contrary duty is commanded . 2. That the Law is spiritual , and hence requires not onely outward , but inward and spirituall obedience . 3. Where any grosse sin is forbidden , there all the signs , degrees , means , and provocations to that sin are forbidden also , and are in Gods account that sin . And so where any duty is commanded , there all the signs , means , and provocations to that duty are commanded also . 4. That the Law is perfect , and therefore , there is no sin in all the Scripture , but is forbidden in it ; nor no duty required ( if moral ) but it is commanded in it . Thus much of our morall observance of God . Q. What is our ceremoniall observance ? A. The celebration of the two Sacraments , Baptism and the Lords Supper . Q What is a Sacrament ? A. It is an holy ceremony wherein external sensible things by the appointment of Christ are separate from common use , to signifie , exhibite and seal to us that assurance of eternall life by Christ Iesus , according to the covenant of his grace , Gen. 17. 9 , 10. Q. Which are the Sacraments ? A. They are two , Baptism and the Lord Supper . Q. What is the externall sensible part of Baptism ? A. Water , John 3. 23. Q. What is the inward and spirituall part of Baptism , signified , exhibited , and sealed thereby ? A. Christs Righteousnesse and his Spirit , 1. Washing away our sin , and so delivering us spom death . 2. Presenting us clear before the Father , and so restoring us again to life , Rom. 4. 1 Cor. 2. 11. Mat. 3. 11. Q. What follows from hence ? A. 1. That it is a Sacrament of our new birth and ingrafting into Christ , John 3. 5. 2. That as we are perfectly justified at once , and being new-born once , shall never dye again . Hence this Seal is to be Administred but once . Q. What is the externall and sensible part of the Lords Supper ? A. Bread and Wine , with the Sacramentall actions about the same . Q What is the inward and spiritual part of it , signified , sealed , and exhibited thereby ? A. The body and bloud of Christ crucified , offered and given to nourish and strengthen beleevers , renewing their faith unto eternal life , 1 Cor. 11. 24. John 6. 54 , 55. Q. What follows from hence ? A. 1. That it is the Sacrament of our growth in Christ , being new-born , because it is food given to nourish us , having received life . 2. That therefore it is to be administred and received often that we may grow . 3. That children and fools , and wicked , ought not to partake of the Sacrament , because they cannot examin themselves , and so renew their Faith , 1 Cor. 11. 28. Q. Ought not the Sacrament to be administred to carnal people , if they have been baptized ? A. No , because such as are not within the Covenant , have no right to the seal of the Covenant . Q. Where are Believers , who have right unto this Sacrament , to seek fruition from it ? A. Because it ought not to be administred privately , ( as the Papists would ) hence Gods people are to seek to enjoy their right to it in some particular visible Church , in joyning with them , as fellow-members of the same body , 1 Cor. 11. 20 , 22. 1 Chron. 10. 17. Acts 2. 42. Q What Members ought every particular visible Church to consist of ? A. Christ being head of every particular Church , and it his body , hence none are to be members of the Church , but such as are members of Christ by faith , 1 Cor. 1. 2. 1 Thes. 1. Q. But do not Hypocrites , and no true Members of Christ creep in ? A. Yes , but if they could have been known to be such , they ought to be kept out , and when they are known , they are orderly to be cast out , Mat. 25. 1. 2 Tim. 3. 5. Rev. 2. 20. Tit. 3. 20. Q. Are these Members bound only to cleave to Christ their head by Faith ? A. Yes , and to one another also by brotherly love , which they are bound to strengthen and confirm ( as well as their faith ) by a solemn Covenant , Eph. 4. 15 , 16. Col. 1. 4. Jer. 50. 4. Isa. 56. 45. Zach. 11. 14. Zeph. 3. 9. Psal. 119. 106. Q. What benefits are there by joyning thus to a particular Church ? A : 1. Hereby they come to be under the special Governmen●… of Chr●…st in his Church , and the Officers thereof . Isa. 30. 20. 2. Hereby they have the promise of special bless●…ng , and on their children also . Psal. 133. 3. Exod. 20. 6. 3. Herein they have the promise of Gods special presence . 1. Reveuling unto them his Will , Psal. 27. 4. Psal. 63. 2 , 3. 2. Protecting them , Isa. 44. 6. 3. Hea●…ing all their Prayers , Deut. 4. 7. Mat. 18. 19. Q. Are there not some who never find these benefits ? A. Yes , Because many knowing not how to make use of Gods Ordinances , not feeling a need of Gods presence only in them , their sin also b●…inding , & partly hardning their hearts , and polluting Gods h●…se , they then become worse when they have best means , Mat. 11. 23. ser. 17. 5 , 6. Heb. 6. 8. 1 Sam. 5. 8 , 9. Eze. 14. 4. 1 King. 8. 21. Q. What are the miseries of those who carelesly , and wilfully despise , and so refuse to joyn to Gods Church ? A. Besides the losse of Gods presence in the fellowship of his people , it is a fearful sign ( continuing so ) God never intends to save their soals , Acts 2. 47. Isa. 60. 12. Rev. 2. 23 , 24. Q. What therefore ought people chiefly to labour for , and to hold forth unto the Church , that so they may be joyned to it ? A. A three-fold work . 1. Of Humiliation , under their misery , death , and sin , as their greatest evil , Act. 2. 37. Mat. 3. 6. 2. Of Vocation , or their drawing to Christ , out of this misery , as to their greatest , and only good , Acts●… . 38 , 41. 3. Of new Obedience , how they have walked in Christ since called , Act. 9. 26 , 27. Mat. 3. 8. FINIS . Notes, typically marginal, from the original text Notes for div A59663e-190 Mr. Thomas Shepheard of New-England . 2 Tim. 1. 13. Heb. 5. 12. Mat. 13. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Cor. 2. 10. Tit. 1. 2. 1 Pet. 1. 15. Joh. 5. 39. Act. 6. 4. 2 Pet. 3. 8. Act. 20. 32. 
A57648	----	A centurie of divine meditations upon predestination and its adjuncts wherein are shewed the comfortable uses of this doctrine : to which are annexed sixteen meditations upon Gods justice and mercy / Alexander Ross. Ross, Alexander, 1591-1654. This text is an enriched version of the TCP digital transcription A57648 of text R1065 in the English Short Title Catalog (Wing R1948). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 107 KB of XML-encoded text transcribed from 84 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57648 Wing R1948 ESTC R1065 12686687 ocm 12686687 65783 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57648) Transcribed from: (Early English Books Online ; image set 65783) Images scanned from microfilm: (Early English books, 1641-1700 ; 367:15) A centurie of divine meditations upon predestination and its adjuncts wherein are shewed the comfortable uses of this doctrine : to which are annexed sixteen meditations upon Gods justice and mercy / Alexander Ross. Ross, Alexander, 1591-1654. [8], 158 p. Printed by James Young, London : 1646. Reproduction of original in British Library. eng Predestination -- Early works to 1800. God -- Mercy. God -- Righteousness. A57648 R1065 (Wing R1948). civilwar no A centurie of divine meditations upon predestination, and its adjuncts: wherein are shewed the comfortable uses of this doctrine. To which a Ross, Alexander 1646 20275 4 10 0 0 0 0 7 B The rate of 7 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2003-09 TCP Assigned for keying and markup 2003-09 Aptara Keyed and coded from ProQuest page images 2003-10 Stephanie Batkie Sampled and proofread 2003-10 Stephanie Batkie Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion A CENTURIE OF Divine Meditations UPON PREDESTINATION , and its Adjuncts : Wherein are shewed the comfortable uses of this Doctrine . To which are annexed sixteen Meditations upon Gods Justice and Mercy . By ALEXANDER ROSS . LONDON , Printed by Iames Young , 1646. TO The Right Honourable and Vertuous Lady , FRANCES Countess of Rutland , wife to the Right Honorable JOHN Earle of Rutland . Noble Lady , AS you have been pleased to make me happy , by permitting me to gaze with admiration upon the rare structure and goodly fabrick of that beautifull temple of your Vertues ; so give me leave to passe through this , into your temple of Honor , and there , at the shrine of your perfections , to lay this Centurie of Divine Meditations ; a sacrifice , I know , more acceptable to you then whole Hecatombes of fat beasts , or the smoake of Sabean incense . Your noble Progenitors have devolved upon you many naturall endowments , whereby you out-strip most of your own sex : but grace hath gifted you with cleernesse and perspicuitie of judgement in the mysteries of speculative Divinitie , even beyond many who think themselves learned Clerks of our sex . Madam , though you are every way honourable , yet nothing doth so much enoble you , as your zeale to Religion , and love to learned men : When your beautie , wealth , outward honours and pleasures shall determine in death , even then Religion and Learning will beautifie and inrich your soul , and immortalize your name . The highest pitch of my ambition in this , and the former Dedication , is only to shew my gratitude to your honourable Husband , and your Self , though in small mites , compared to your noble favours ; and withall , to set forth the lustre of your own knowledge in these points which still perplex the mindes of many Christians . The Father of Mercies crowne you both , and your hopefull Issue , with the blessings of both hands here , and of Eternitie hereafter . This is , and still shall be , the prayer of Your Honours devoted Servant , Alexander Ross . I Have perused these divine and learned Meditations on Gods Predestination , Iustice and Mercie ; and , judging them to be pious and profitable , I allow them to be printed and published . JOHN DOWNAME . January the 7. 1645. DIVINE MEDITATIONS UPON PREDESTINATION , and its Adjuncts . I. I Finde that God by his absolute power can do that , which in justice he may not ; He can torment the good Angels that sinned not , but he will not : if he could not doe so , he were not omnipotent ; if he should , he were not just . I will therefore reverence that power which can doe what he wills , but will not doe all that he can . II. God may justly annihilate the good Angels , though justly he cannot punish them : He could not be unjust in taking that nature from them which he freely bestowed ; and he could not be just in inflicting a punishment which they had not deserved . But I , that am a sinfull man , must acknowledge it goodnesse in him to annihilate me . I must reverence his Iustice if he punish me , but will admire , and extoll his mercy , if he save me . III. God is a most free Agent , being subject neither to a commanding law , nor to a constraining power ; yet hath he necessitated some of his externall actions , partly by his goodnesse , partly by his Promise : He must do what he promiseth , because he is true ; he must doe what is just , because he is good . I will claime Heaven as my due , not because I merit it , but because he promised it ; his own goodnesse hath tied him to give it , though my sinnes may deterre me from begging it . IIII. If my Adoption be the end of Predestination , by which Grace and Glorie are prepared for me ; then shall the end be first in my intention , but the meanes shall be first in execution . I will strive and beg for faith in Gods naturall Son , that in him I may become Gods adopted sonne . V. The good Angels were made happie by the grace of Confirmation , Adam by the grace of Restauration : the Angels fell not , therefore needed not this grace ; Adam stood not , therefore wanted that grace . He that is confirmed falls not , he that falls , is not confirmed : God shewed his love to the Angels in confirming them , but his mercy to Adam in restoring him . Lord shew thy mercy to me when I fall , in restoring me ; shew thy love to me when I am raised , in confirming me : make me happy with Adam in the one , happy with Angels in the other . VI . Gods Prescience is of a larger extent then his Predestination ; for he foreknew or foresaw both good and evil , but he predestinated good only : he foresaw good and evill , because he is omniscient ; he predestinated only good , because in him there is none , and from him there comes none evill . O that we could be like him , to foresee evil , and hate it ; to resolve only upon good , and doe it . VII . Gods decrees are in our power , and our power is in his decrees ; they are in us as causes in their effect , we are in him as effects in their cause : It 's by his decree that we have power , 't is not by our power that he decrees : ' Its in our power to performe his decrees , but this power we have by his decree . Lord , if thou hast decreed my obedience , give me power of performance , and so thy decree shall be in my power : not that thou didst decree , because thou knewest I would obey ; but I will obey , because I know thou hast decreed . VIII . God hath decreed to give us faith , and he hath decreed to justifie us by that faith ; by the former decree he makes us his sonnes , by the other he acquits us of our sinnes . Lord , if thou hast decreed to make me thy son , bestow faith on me ; if thou hast decreed to blot away my sin , by that same faith justifie me . IX . God first loved us , and then he decreed to bestow Grace and Glory on us ; his love to us is the cause of our happinesse , so our love to him must be the cause of our obedience . Lord make me to love thee , and then I know I shall obey thee . X. Faith and Holinesse are graces by which we attain to happinesse ; but Gods love is that grace by which we obtaine faith and holinesse . As the action followes the qualitie , so Gods decree followes this first grace , but other graces come after his decree : it was by his decree that we have any grace , it was by his grace that he was pleased to decree . Lord , as the grace of thy love made thee to decree my happinesse ; so make the love of thy grace in me increase , that I may enjoy this happinesse . XI . God doth so determine the actions of the Will , that sometime he bends it to what he pleaseth ; and so it works necessarily , not freely , if we consider the act or use of working : sometime he determines it so , that he leaves it to its own inclination ; and then it workes freely : Gods Providence doth not thwart his Creation , if he sometimes suspends , hinders , determines the properties and motions of his creatures ; in the creation he gave them , that in his providence he might use them . Lord , if thou shouldest leave my Will to it self in this corrupted estate I now am in , what fruit can it produce but sowre grapes , and wilde olives ? for the fruit cannot be better then the tree , and men gather not grapes of thistles , nor figs of thornes . I had rather have a necessitie laid on me to doe good , then be left at libertie to doe evil ; I had rather my Will should be a servant to thy commands , then be master over its own actions . XII . If Adam had not sinned , he had been saved ; and being a sinner , yet he is saved : grace had saved him then , and grace saves him now ; the grace of Gods love had saved him then , the grace of Gods mercy saves him now ; Gods love then had been grounded upon the first Adams perseverance , it is now grounded on the second Adams death and obedience . I had been happie in Adam , had he not been a sinner ; but I am now much more happie in Christ by being my Saviour . I lost Paradise by the first Adam , I have gained Heaven by the second : the first Adam , being man , would needs be God , and so made us equall to the beasts ; the second Adam , being God , would needs be man , and so hath made us equall to the Angels . XIII . Some † say , that God in predestinating man , looked on him as he was to be created ; others , * , that he considered him as already created and lapsed , because we are predestinated in Christ : but Christ is a Saviour , and a Saviour presupposeth a sinner . I will not dispute the question , but this I know , that my miserie occasioned his mercy ; and , had I not been a sinner , he had not been a Saviour . XIIII . I am elected in Christ , who is my Mediator , not only by his merit of impetration of pardon for me , but also by the efficacie of application of that pardon to me . Not only by his bloud hath he made a purchase of Heaven for sinners , but also by that same bloud he hath delivered the possession of Heaven to sinners . XV . There is a Promise of Heaven made to us , and there is a law of obedience and faith imposed on us : Heaven is promised upon condition of faith and obedience , and these are promised upon condition of divine assistance . Lord , if thou assist , I will obey ; if I obey , thou wilt reward : but here are the odds , that my obedience is the effect and fruit of thy grace and assistance , but not the cause of thy remuneration and benevolence . XVI . God , being the supreme cause , can have no superiour cause of his actions ; yet some say , he may produce an effect which may occasion him to work further : thus the foresight of mans sin gave him occasion to precondemne him . This well is too deep , and I have no bucket to draw with : I will not soare with the waxen wings of humane reason too nigh this inaccessible light , nor will I prie into the sacred Arke of Gods secret decrees ; only this I can say , that whatever his decrees were before time , I am sure , his proceeding to judgement is just in time . He is so just , that he never condemned any man but for sin ; and he is so mercifull , that he will not condemne every man that doth sin . XVII . Justice and Mercy were still in God actually from all eternitie , in respect of the first act , to wit , of existence ; though they were not alwayes in respect of the second act , to wit , of operation : God could not alwayes exercise Justice and Mercy on sinners , because there have not been alwayes sinners ; as soone as man sinned , these attributes in God appeared , which were eternally existent in him , but not eternally exercised by him . Lord , thou hast exercised the eternitie of thy Iustice in punishing for me thy naturall Son , exercise , I pray , the eternitie of thy Mercie for him , in saving the soule of me thy adopted sonne . XVIII . God by his antecedent will decreed to bestow Faith and Grace on us , which by his consequent will he resolved to deny us ; his former will was moved by his own goodnesse , but his latter will was provoked by our wickednesse : if we have unjustly rejected the grace which by his former will he resolved to give us , may not he justly by his latter will deny that grace , which was rejected so perversly by us . Lord , if thou art resolved by thy first will to bestow grace on me , let me not by my disobedience provoke thy second will to deny that grace unto me . XIX . Our wickednesse is the cause that moveth God to exercise his acts of Justice ; but his own bountie is the cause , and our miserie the occasion , why he exerciseth his acts of Mercy . When I am punished , I will accuse my own wickednesse , which provoked against me divine Iustice ; and when I am saved , I will extoll and reverence that bountie , which took occasion by my miserie , to make me an object of his Mercy . XX . I finde a two-fold decree , the one of Providence , the other of Predestination : by that , God resolved to give us as much grace as might suffice to save us ; by this , he appointed to give us effectuall grace , that we might be powerfully saved : by the former we may beleeve if we will , by this we doe actually beleeve . They are inexcusable that have sufficient grace , though it be not effectuall ; for God hath dealt graciously with us in affording sufficient helps of our salvation , and we have dealt wickedly with our selves in hindring the efficacie of these helps . No man then hath cause to complaine of Gods crueltie , seeing he hath bestowed on all men sufficient grace of Providence , whereby they may be saved ; but many men have cause to admire Gods mercie , who hath bestowed on some the effectuall grace of Predestination , whereby they shall be saved . XXI . God will have all men to be saved , and he will have wicked men to be damned : that , is his antecedent will ; this , his consequent : that , is sometimes frustrated of its end , this never ; and its fitting that seeing his will cannot be fulfilled by us , it should be fulfilled upon us . They that will not satisfie his will by their obedience , shall satisfie his will in suffering just vengeance . XXII . God loves himself , and so he doth man : the one love is internall , the other externall ; the one is eternall , the other temporarie ; the one necessarie , the other voluntarie ; for Gods internall actions , if the object be internall naturally , are absolutely necessarie ; as when he loves himself , the agent , the object , the action are all internall , and all necessarie in respect of existence : but if the object be internall voluntarily , as when God decreeth and understandeth externall objects , which he makes internall , by uniting them to his understanding , then all these actions are voluntarie and free , even his very decrees which proceed from his free will . It was in his choice whether he would decree any thing concerning man or not ; whether he would bestow grace and glorie on him : The eternall generation indeed of his own Son is an action of necessitie , but the regeneration of his adopted sonnes is a work altogether voluntarie . So much the more then will I admire and praise that goodnesse which elected and saved me , by how much the more I see it was free and voluntarie , but no wayes , in respect of his perfection , necessarie . XXIII . There is in man a two-fold judgement , to wit , an antecedent , which is that of the affections and senses ; and a consequent , which is that of reason : so there is a two-fold volition ; the one followes the judgement of sense , and it is rather an imperfect desire , then a perfect volition ; the other followes the judgement of reason : both these volitions were in Christ more eminently then in us , because in him were two Wils , and these , by reason of his two natures , were distinct in him , though his person was but one ; therefore he desired the cup might passe from him , but willed it not ; or , he willed it by his antecedent , not by his consequent will . O thou that madest in thy selfe , the judgement of affection stoope to the judgement of reason , and madest thy desire subservient to thy will , and causedst thy antecedent will to give place to thy consequent ; produce in me the same effect , that these sinfull delights which my affections so earnestly run after , and thy gentle corrections , which they so earnestly run from , may be so ordered , that the one by me may be courageously subdued , the other patiently indured ; that my affections may submit to my will , my will to reason , and reason to thy Spirit . XXIIII . God worketh not immediately by his decree , but by his power : his decree is but a remote cause , his power immediate ; his decree is an internall action , the actions of his power are externall ; the actions of his decrees depend on his wisedome , the actions of his power are subservient to his decrees . Lord , if in thy wisedome thou thoughtest it good that my soul should be saved , and if thou hast decreed it , then let thy power be seen in effecting it . XXV . The necessitie and contingencie of things is not to be attributed to Gods decree , but to the working of his power ; contingencie , is when he useth his resistible power , if he works irresistibly then followes necessitie : what is contingent to the second cause , is infallible to Gods prescience , but necessarie to the work of his omnipotencie : his decree is a remote cause , which without his power worketh not . Christs death was contingent to the Jewes , that crucified him ; infallible to Gods prescience , who foresaw that the Jewes would kill him ; but necessarie in regard of his decree , working by his power in presenting that bitter cup unto him . Why then shall afflictions dismay mee , which though they be contingent in respect of the second agent , yet they are infallible to that all-seeing eye of Heaven that foresaw them ; and necessarie , if we regard that powerfull hand which inflicted them ? XXVI . God ordereth sin , though he ordained it not : he ordereth it , that it may be subservient to his glory ; he ordained it not , because he sinneth not : He could not ordain it , seeing he hates it , forbids it , and punishes it . Lord , I ascribe to thy glorie both my salvation , and my sin : my salvation thou hast ordained , my sin thou hast ordered ; that by the one I may love thy mercie , and by the other , I may feare thy Iustice . Who but Goodnesse it selfe would ordaine the salvation of a sinner , and who but Wisdome it self would order the prevarications of a sinner ? What is more offensive to thy nature then sin ? What is more destructive of thy feature in me then sin ? yet out of sin thou hast drawn the meanes to manifest the goodnesse of thy nature in my salvation , and out of the same sin thou hast drawn a meanes to repaire in me thy decayed feature by my repentance and conversion . XXVII . God gave to Adam sufficient grace to stand , but not to persist ; he permitted him to fall , who by the grace he received might have stood ; he gave him sufficiencie of grace , not permanencie in grace : by the one God is cleared from iniquitie , and by the other he manifests his justice and mercie : if man had not been a sinner , God had not been a Saviour ; we had not known Emanuel , God with us , if Adam by sin had not separated God from us ; we had known him as Jehova , but not as Jesus . O my God , if thou give me sufficiencie of grace , I may fall ; but if thou give me permanencie in grace , I shall not fall : give me Adams happinesse in Paradise , that I may sufficiently love and know thee ; give me the Angels happinesse in Heaven , that I may constantly love and know , and eternally abide in thee . XXVIII . God delivered his Son to death , so did Satan by Iudas : God had power to doe so , Satan had none ; God did this in love to the sonnes of men , Satan did it in malice to the Son of God : by an affirmative act God was willing to permit Satan to exercise his malice , by a negative act he hindered him not : in all this God sinned not , if we consider the authoritie of the agent , the forme of the action , and the justice and goodnesse of his intention . Though God acts not sin , nor is willing it should be acted by man , yet he is willing to permit it . Not sin , but permission is the object of his will ; he could not will sin , because he is not sinfull ; he permits it , because he can draw good out of it . XXIX . God permits not punishment , but inflicts it ; he permits not good , but commands it ; he wills not sin , but permits it ; not as it is good , but as out of it he drawes good . O thou that drewest light out of darknesse , and meat out of the eater ; draw good out of my evils , and comforts out of my afflictions : Thou canst draw honey out of the rock , and turne water into wine , and make bitter Meribah potable ; we pray thee , turn the bitter waters of our Meribah , our strife and contention , into the pure and sweet streames of Peace and Union . XXX . What God cannot doe , he cannot will ; what he cannot will , he cannot decree : and although affirmatively his power be of a larger extent then his will , for he can doe that which he will not doe ; yet negatively he cannot will what he cannot doe , nor doe what he cannot will : he cannot doe evil , therefore he cannot will it ; he cannot will it , therefore he can neither doe it by an externall , nor decree it by any internall act . O that my will and actions , Lord , were conformable to thine : for oftentimes I doe the evil which I will not , and I will the good , which I doe not . Lord , make my will conformable to thine , that my actions may be conformable to my will . XXXI . Gods grace reacheth further then his mercy ; his grace is extended to all , his mercy only to those that are in miserie : by grace the Angels were confirmed , by grace the world is preserved , but by mercie man is redeemed ; he is gracious then to all , but mercifull onely to some : yet though his grace be more universall and communicable , his mercy is more wonderfull and amiable . Lord , the noblest of all thy Attributes is thy goodnesse to thy creatures ▪ but the excellencie of thy goodnesse is , in shewing mercy to sinners : Thy goodnesse made me a man , but thy mercy a happy man : by the one , thou deliverest me from nothing ; by the other , from worse then nothing : thy goodnesse gave me being , and thy mercy well being . XXXII . In every sin the act and the obliquitie , in every vertue the act and the circumstances are distinguishable . In sin the act is alwayes good metaphysically , but evill morally ; either because it is prohibited , as the act of eating the fruit to Adam ; or because it is repugnant to justice and sanctitie , though they were not prohibited , as theft and murther : In every vertue the act is alwayes good both morally and metaphysically , but the circumstances may be evill ; as to give almes is good , but to give out of pride is evill . I will not forbeare to doe good , because the circumstances may be evil ; nor will I venture to doe evil , because the circumstances may be good . If God command that which may seeme to be evil , I will doe it ; for his command makes it good : if he forbids that which may seeme to be good , I will not doe it , because his prohibition makes it evil . Adam sinned in eating of the fruit ( though seemingly good ) because God prohibited it ; and the Hebrewes sinned not , in spoiling the Egyptians ( though seemingly evil ) because God commanded it . XXXIII . God did no wayes necessitate Adam to sin , neither by inward perswasion , nor by outward coaction : besides , he gave him a law easie to be kept , and power sufficient to keep it : He did then neither will nor decree his fall , nor perswade nor force it , only he gave way that he might fall , who had power to stand ; that , being by Christ raised from his fall , he might more firmely stand . Lord , as thou didst permit my fall , so be now pleased to remit it ; I fell willingly from thee , make me to returne as willingly to thee : Thou gavest me a will to stand or fall , give me a will to rise , and so to stand , that I may never fall again . XXXIIII . There is a two-fold necessitie ; the one is * Syllogisticall , the other is * reall : there was a Syllogisticall necessitie of mans fall , in respect of Gods fore-knowledge , but not reall : Gods prescience was an antecedent not a cause ; and mans fall was the consequent , not the effect of that prescience : but there is a reall necessitie of that which God decreeth . Lord , I did not sin , because thou didst foresee it ; but because I was to sin , therefore thou didst foresee it : my fall was a necessarie sequell of thy precognition , so let my rising be a necessary effect of thy Predestination . XXXV . Sin properly is not the punishment of sin , because we sin willingly , we suffer punishment unwillingly ; in sinning we are agents , in punishments we are patients : yet sin may be the cause of sin ; not that one sin can procreate another , but because one sin can deserve and prepare the way for committing of another . Lord , free me from the guilt and stain of Adams sin , which hath been both the preparatorie and meritorious cause of all my actuall sins . XXXVI . God worketh on the will either by a physicall motion , or by morall perswasion ; and he perswades either powerfully by his Spirit , or sufficiently by his Word : so he hindereth sin , either by his law prohibiting it , or by his power inhibiting it : let no man sin presumptuously , because he is not stopped in the full careere of his sin powerfully ; though there is not alwayes an inhibition by his Power , yet there is still a prohibition by his Law , to make us inexcusable . Lord , work on my depraved will physically , work morally , work sufficiently , and work powerfully , by the Word , by thy Spirit , by thy Law , by thy Sword : circumcise my heart and eares ; the one by the Sword of the Spirit , the other by the Sword of the Word : if I cannot be restrained by thy Law , to forbeare the forbidden fruit with Adam ; let me be constrained by the glittering of thy sword , to stop in the wayes of wickednesse with Balaam . XXXVII . Though nothing is contingent to God , yet his knowledge may consider contingencies , as they are contingent : for what by man is done contingently , by him it is foreseen certainly ; in which regard Gods judgements are founded upon sin , which may more fitly be called the object and occasion of his judgements , then the cause . Lord , the cause of thy judgements is thy justice , and my sin the occasion : thy justice is eternall , thy judgements are just , my sins are contingent : if it were not for thy judgements , I should not acknowledge my sinnes ; if it were not for my sinnes , thou couldst not exercise thy judgements ; and if it were not for thy justice , there would be no proportion between thy judgements and my sinnes : the exercise of thy judgements will cease , if thou put an end to my sins ; but thy justice shall not cease , though thou in mercy pardon my sins . XXXVIII . Nature is before grace , and the works of creation before the effects of Predestination : Man was first made a living soul , by the outward breath of Gods mouth ; and then was made a quickning spirit , by the inward breath of the holy Ghost : so he decreed first to give man naturall abilitie by the work of Creation , and then to bestow on him supernaturall graces , the effects of Predestination . Lord , thou hast gifted me with naturall faculties , whereby I exceed the beasts ; and thou hast endowed me with supernaturall graces , whereby I am equall to the Angels : I praise thee for the work of thy Creation , much more for that of Predestination ; by the one thou madest me a man , by the other a happy man : make me to exceed the beasts as much in morall vertues , as I excell them in naturall abilities ; so make me to equall the Angels as much in love and obedience , as I come neer them in supernaturall happinesse . XXXIX . God did first foresee that Adam would sin , before he predestinated Christ to die for sin ; he foresaw the disease , then prepared the remedie ; he foresaw the leprosie , then ordained the bloud of his Son to wash it : for as the sinner only is capable of the grace of Regeneration ; so this grace was preordained to the sinner in Gods Predestination . O my God , if thou wast so provident as to prepare physick for my sinfull soule before I had sinned ; I am confident thy goodnesse is not now lessened , but that thou wilt apply that same physick to my soule having sinned . XL . Gods Image in man consisted in nature and naturall properties , in morall vertues , and supernaturall graces ; the first were totally retained in Adams fall , the third totally lost , the second lost in part . Again , the essentiall part of Gods Image remained , to wit , the soul ; but the accidentall part was lost , to wit , justice and holinesse ; the subject continued , though this forme perished : therefore for the soul , renovation is sufficient ; but for those graces in the soul , a new creation is required . Lord , by thy Image I excell the beasts , by it I match the Angels , by it I resemble thy self ; but the subject of this image is by sin decayed , and by sin the forme is quite abolished . O thou that in my Creation didst grace me with the breath of life , now in my Regeneration breathe in me the life of grace : the temple of God is decayed in me , and the God of this temple is banished from me ; repaire this temple , that thy image again may stand in it , and renew thy image that this temple may be sanctified by it . XLI . Adams sin was committed after Predestination , if we consider Adams actuall existence ; but it was before Predestination , in respect of Gods prescience . What madnesse is it to think , that God sees not our sinnes which we commit secretly ; whereas he did foresee our sins before they were committed , and that from all eternitie ? XLII . In Predestination , the preterition of some men , was the punishment of those men ; and the deniall of felicitie , was their miserie : but punishment presupposeth sin , and preterition as a punishment must come after the prevision of sinne . If this doctrine be true , that the prevision of sin was the cause of preterition ; sure it is most true , that the commission of sin is the cause of condemnation . XLIII . Passive excaecation , or the wilfull ignorance and spirituall blindnesse in man , is both a sin , and the cause of sin : active excaecation , as it is from man , it is a sin ; as from God , it is the punishment of sin . It stands with thy justice , O God , to punish them with blindnesse , who have with delight blinded themselves ; and to deprive those of light , who love to walke in darknesse . Why shouldest thou hold out the lamp of thy Word to those that despise it ; and cause thy sun to shine on them , who wilfully shut their eyes against it ? Lord , deale with me as thou didst with Saul : I am blinded spiritually , make me blinde corporally ; that by losing the sight of my body , I may regain the sight of my soul . I will gladly lose the light of the sun , moon , and other planets ; so I may behold the light of the Son of righteousnesse . XLIIII . Some say , that the hearts induration is not the cause of Gods indignation ; but that God is first angry , then hardneth : I am sure God hath just cause to be angry with those who will be hardned , and therefore in his just anger hardneth them . I confesse , Lord , that I have hardned my own heart , therefore thou mayest justly be angry with me ; and because my voluntary hardnesse hath provoked thy anger , therefore may thy anger effect in me , and that most justly , a further degree of hardnesse . XLV . God who by his irresistible will decreeth the hardning of a sinner , yet actually by his resistible will useth to harden that sinner . Though none can resist the will of his decrees , yet he permits us sometimes to oppose the actions of his will : in the one he shewes himself the God of power , in the other he shewes his mercy , in suffring man to resist the power of God . O thou that diddest wrestle with Jacob , and gavest him strength both to resist and conquer thee ; when thou wrestlest with me by tentations , give me so much strength as by mortification to subdue my self , and then give me leave by faith and teares to vanquish thee . XLVI . There is in God a two-fold negative act ; the one of Providence , the other of Preterition : by the former , God denyed to Adam the gift of Perseverance , and so suffered him to fall ; by the other , he denyeth to some men the gift of Faith and Repentance , and so suffers them to remain in their fall . God was not bound to give Adam perseverance , seeing otherwise he furnished him with grace sufficiently ; nor is he bound to give to those faith , and repentance , who fell from their former grace willingly , and oppose his Word and Spirit obstinately . Lord , I confesse , that as thou wast not in Adams debt for perseverance , so neither art thou in mine for any grace : but if thou wilt be pleased to bestow on me so much grace , as to attaine true happinesse ; I will impute it not to my deserts , but to thy favour and goodnesse . XLVII . Some say , that those whom God hath decreed for Salvation may be damned , but that they shall not be damned ; that his decree hindreth the act , but not the possibilitie . I leave this nicetie for the Schooles : But this use I will make of it , that if I may be damned , I will work out my salvation with fear and trembling ; if I shall not be damned , I will not fear , though I walk through the valley of death : if I may be damned , I acknowledge , Lord , it is through my own wickednesse ; if I shall not be damned , it is out of thy unspeakable goodnesse . XLVIII . It is the doctrine of many in these dayes , that as God by his revealed will saves none , but such as beleeve in him ; so he decreed by his secret will to save none , but such as he foresaw would beleeve in him . I am confident , God could foresee nothing thing in me , but what he was pleased to bestow upon me : if he foresaw my faith , he foresaw the fruit of his preventing grace ; if he foresaw my perseverance , he foresaw the effect of his subsequent grace . XLIX . Election ( say some ) is Gods decree to justifie the faithfull ; others say , 't is Gods decree to save man , as he is man , and to that end to make him faithfull : In the one opinion , I finde faith the meanes of Justification ; in the other , of Salvation : meanes , I say , but not the cause . Lord , the cause of my happinesse is in thee , the meanes in me ; but the efficacie of this meanes , both in my justification and salvation , is only from thee . L. If the decree of preterition went before the act of sin , but not before the prevision of that sin ; I am confident , the act of preterition cannot , much lesse can the act of condemnation , precede the act of sin . Therefore how injurious are some to the God of mercy , in daring to accuse him of crueltie , who is so far from condemning any man , but for sin committed , that he would not decree mans condemnation , but for sin foreseen ? LI. There was injoyned to Adam the law of abstinence from the forbidden fruit , and the law of obedience : the former was particular to Adam , the other was common to him and his posteritie : it was not for the breach of the former , which was personall ; but for the breach of the other , which was universall , that we are condemned : not Adams act of eating , but his disobedience was our bane ; for we sinned in him : sin is a transgression of the law ; but the law could not have been transgressed by us , had it not been in him given to us . Lord , we have great cause to admire and respect thy mercy , in saving us for the second Adams obedience ; but we have no cause to suspect thee of crueltie , in condemning us for the first Adams disobedience . LII . Punishment was prepared in Gods decree as well for the sin of Iacob as of Esau , both having sinned alike in Adam ; but it was pardonable in the one , unpardonable in the other : which difference proceeded from grace , not from nature . Lord , I confesse , thou couldst see no more originall sin in Judas , then in me ; yet thou wast pleased to punish him , and to spare me : if thou hadst condemned us both , thou hadst done justly ; but in sparing the one , thou hast magnified thy mercie . LIII . There is a two-fold grace , the one of Creation , the other of Election ; the one was the gift of God without Christ , the other was the gift of God in Christ ; the one was the image of God , the other was the renovation of that image ; the one was lost in Paradise , the other shall never be lost in Heaven . Lord , thou hadst no other inducement , but thine own goodness to create me to thy image ; but now thou hast another inducement , to wit , thy Sons merits , to renew in me that decayed image : the one thou mightst not have done , the other thou canst not but doe ; for , though thou wast not bound in the creation to bestow thy image on me , yet now thou art bound by thy Sonnes satisfaction to repaire this image in me . LIIII . Adam could have abstained from the externall act of touching , by naturall grace only ; but in him could not be the inward and permanent affection of obeying , without supernaturall grace also . Lord , if Adam could not yeeld constant obedience to thee in his estate of integritie , how shall I be able to persevere in obedience , without thy speciall grace , being now in the estate of iniquitie ? LV . Though the habit of justice , as it is the essence of God , be necessarily in him ; yet the actions of justice , which are not his essence , are not necessarily performed by him : He is necessarily just , but a voluntarie agent : He doth necessarily hate injustice , but freely and voluntarily he punisheth it , and decreed punishment for it . Lord , what should become of me , and of all the other wretched sonnes of Adam , if it were as necessarie for thee to punish , as it is to be just ? But my comfort is , that , as justice is so necessarie in thee , that thou canst not be unjust ; so thy actions are so free and voluntarie , that thou canst pardon my sin , and yet notwithstanding thou canst not be but just . LVI . There was no necessitie why God should manifest his justice in punishing sinners , seeing he had power to manifest that , in punishing his own Son for sinners . In the one , he shewes himself to be a God of mercy , not of revenge , in sparing his enemies ; in the other , he shewes himself a God of justice , in punishing his beloved Son , who became suretie for his enemies . LVII . There is a two-fold cause of predemnation ; the one is sin , the other is Gods decree ; the one is necessarie , the other voluntarie : sin is the cause why God may condemne all , Gods decree is the cause why he will condemne but some : he looks on sin as it is pardonable in some , unpardonable in others ; the one eye by which he lookes is justice , the other is mercie . Lord , thou didst look upon my sin with justice and severitie , when thou punishedst it in thine own naturall Son ; therefore look on it as it is in me , with meeknesse and mercy , and pardon it in me that am thy adopted son . LVIII . Every man is not a reprobate that falls into sin , but he that finally perseveres in sin : for all men fell into sin , by the permission of providence ; but wicked men only continue to the end in sin , by the permission of preterition . Lord , that sin which was voluntary in Adam , is necessary in me ; but although in thy just judgements , there is a necessitie that I should be tainted with originall contagion , yet there is no necessitie why I should lye still and persevere in actuall transgression : without thy providence I could not fall , without thy assistance I cannot rise : as by thy providence thou hinderest not my falling , because the glory of thy justice was thereby manifested ; so , I pray thee , further , by thy assistance , my rising again , that the glory of thy goodnesse may be thereby magnified . LIX . In Gods externall actions there is neither naturall nor coactive necessitie ; for both nature , and coaction exclude libertie : the fire burnes naturally , the bullet flyes upward violently , therefore both necessarily ; but Gods internall actions on himself are naturall , therefore necessarie : the Father begot his eternall Son , neither willingly nor unwillingly , but naturally and necessarily ; so because Gods attributes are naturall , and essentiall to him , they are necessarily in him : he is necessarily not voluntarily good , because he cannot be but good ; he doth voluntarily , not necessarily make man good , because he can forbeare , if he would , to make him good . Lord , I confesse , that the more free Agent thou wast in the work of my conversion , the lesse free am I , but the more necessitated to praise thy goodnesse and wisdome ; for , how can I choose but honour and obey thee , who couldst have chosen whether thou wouldst have redeemed and saved me ? LX . Faith is both an habit , and an action : if it justifie , as it is an habit , I will not dispute ; this I know , that it justifieth , as it is an action : for Abraham beleeved , and so was justified . The life then of Religion consisteth in action ; not onely of the outward works of the hand , but also of the inward work of the heart ; for this is the work of God , that we beleeve in him . O Lord , faith is thy work , and it is mine too ; it is thy work to infuse it , it is my work to apprehend Christ by it : let thy work be first performed in me , and then I know my work , if thou assist , shall be performed by me . LXI . Though we are not actually free from sin in this life , yet there is a possibilitie that we may be free ; if either we consider the power of God , who can mightily effect it ; or the will of a regenerate man , who doth so earnestly affect it . Lord , in that I may be free from sin , it argues thy omnipotencie ; but in that I am not free from sin , I must blame my own impotencie : There is in me a desire to be freed from this body of death , and in thee there is power to free me , who art the Lord of life . LXII . There was in Adam a directive light of the minde while he was falling , to let him see his danger ; but there was not in him that perswasive light which might powerfully restrain him from danger : that light had kept him from falling , had he followed it ; and this light had kept him from falling , had he received it . Lord , though thou didst not give Adam this light , thou art unblameable ; seeing thou didst give him so much of that light , as made him inexcusable . LXIII . In what facultie of the soul the cockatrice of Adams sin was first hatched , I will not now dispute ; whether it was in the understanding , being first blinded ; or in the will , being first perverted : this I know , that the will is apt to be seduced by a blinde understanding , and the understanding as apt to be clouded by a perverse will : The understanding * moves the will by proposing the object , which the will cannot affect , except the understanding knowes it ; the will † moves the understanding to judge and consider the object , which the understanding cannot consider , except the will command it . Lord , illuminate my understanding , that it may direct my will to affect the things that thou commandest ; and rectifie my will , that it may command the understanding to exercise its act in meditating on the things which thou commandest . LXIIII. If Christs obedience had been necessarie or naturall , and not voluntarie , he had not been like to us in all things except sin ; neither had he been subject to the tentation of disobedience , nor had his obedience been meritorious , nor had it been more excellent then the obedience of Angels : but in this was his obedience more noble then theirs , in that he yeelded that obedience willingly , which they doe necessarily . I will strive whilst I am here to obey willingly , that hereafter I may obey necessarily : for , though voluntary obedience be the nobler , yet necessarie obedience is the surer ; for I may disobey in the one , I cannot but obey in the other . LXV . Though the sufficiencie of Christs death be extended to all , yet the efficacie thereof is not applied to all ; nor did he pray and make intercession for all : By his death he procured pardon for us , and by his intercession he applies that pardon to us . Lord , in thy birth , thou acceptedst my nature ; in thy death , thou representedst my person : by thy intercession put away my sins , and pardon my offences , that the mediation which thou begannest in thy birth , and didst accomplish in thy sacrifice and passion , may be fully made effectuall to me , by thy prayers and intercession . LXVI . Action followes the affection ; therefore we love and hate actually , because these affections are in us radically : Though hatred be no affection in God , yet we conceive it as an affection : God therefore rejected Esau , because he hated him ; but he did not hate him , because he rejected him . Lord , I know thou maist justly reject me , because in me there is that pravitie , for which thou maist justly hate me : repaire therefore in me the lost image of thy Son , and so I shall escape thy just wrath and indignation . LXVII . The acts of Christs righteousnesse are ours , not as they are performed by him , but as they are imputed to us . ; imputed , I say , by his merit and goodnesse , and apprehended by our faith , though in much weaknesse . Then I see , Lord , that without faith thy righteousnesse will not availe me , and without thy merit and goodnesse my faith cannot prevaile with thee : give me then the hand of faith , that with the Hemorroisse , I may touch thee ; and by thy merit strengthen that hand , that , with Jacob , I may hold thee . LXVIII . Christ first suffered , before we could be redeemed ; and we are redeemed , before it is applyed , or can receive benefit by it : then are we fully redeemed , when we are from Satan and sin delivered . Though Christ in suffering hath sufficiently paid the ransome , yet whilst we are here subject to sin and Satan , we are not fully partakers of redemption ; Heaven , not earth , is the place where that shall be perfected . I will therefore lift up my head with joy , because by death the day of my redemption draweth nigh . LXIX . A double benefit we have by Christ : one , that he hath purchased Redemption for us by his bloud ; the other , that he hath applyed that Redemption to us by his Spirit : if he had not died , I could not have beleeved ; if I had not beleeved , he had not applyed his death and merits to me : Redemption is the cause of Faith , and Faith the cause of Application . Lord , produce Faith in me by the vertue of thy passion , that by Faith I may injoy thee in a true and spirituall Application . LXX . That the Church injoyes life eternall , she is bound to Gods dilection ; but that she injoyes that life alone , she is bound to his election : because he loved her , he hath bestowed this happinesse upon her ; because he chose her , he hath appropriated this happinesse unto her . Lord , I will praise thy love , by which I was elected ; and I will praise that election , by which I am separated from the reprobate . LXXI . Gods will is the cause of preterition , his justice is the cause of predemnation : he was not bound to give grace to all , therefore he passed by some without prejudice to his goodnesse ; he was bound to punish sin in all , therefore he preordaines the death of his own Son ; and eternall paines for reprobates , that he might not suffer prejudice in his justice . Lord , if thou hadst passed by me , I could not have blamed thy goodnesse : if thou shouldst punish me eternally , I cannot blame thy justice ; for , if thou givest grace to all , where is thy libertie ? if thou forgivest all , where is thy justice and equitie ? LXXII . God is a most free Agent , because he can doe what he pleaseth , not because he can doe every thing : his will is the supreme cause of all externall things , but not of his justice , which is internall : as he cannot doe that which is evil , so he cannot will that which is unjust ; as goodnesse is the object of his actions , so justice is the rule of his will . Lord , make my actions subordinate to thy will , as thy wil is subordinate to thy justice : that , as thou canst not will that which in justice thou maist not ; so I may not doe that , which in wisedome thou wilst not . LXXIII . Though God foresaw sin in all , yet he rejected not all : sin was the occasion why he rejected some , his will was the cause why he rejected but some ; his will was the cause of discrimination , but sin of reprobation . Lord , I confesse , it was not for want of sin in me , that thou didst not reject me ; but because there was no want of goodnesse in thee , therefore thou didst elect me : my sin was the cause why I might have been rejected , but thy mercie is the cause , why I was not rejected . LXXIIII . God hindred Adams sin morally , by his law ; not physically , by his power : he gave a law to guide him , threatnings to affright him , promises to induce him , sufficient grace to strengthen him ; but used no violence or force to restraine him : he would not thwart or destroy , by any violent restriction , that libertie which he gave him by Creation . Thus we see his prudence , in not restraining sin physically ; and withall his goodnesse , in curbing it morally . LXXV . God willeth the death of a sinner , because he foresaw the impenitencie of the sinner : this is his consequent , not his antecedent will ; in this , his will depends not on the creatures actions , but on his own prescience : his will may be Posterior to the foreseen sin of the creature , but no wayes depending on the will of the creature . In willing the death of sinners , he shewes his justice ; in willing the death but of some sinners , he shewes his goodnesse . LXXVI . All men may beleeve , only some men will beleeve ; in all there is a possibilitie , in some only a velleitie : the possibilitie to beleeve , is the gift of nature ; but the will to beleeve , is the gift of grace : the one we have by Creation , the other by Regeneration . Lord , what is possibilitie without will , and nature without grace ? As in Generation thou gavest me a reasonable soul , that had a capabilitie to beleeve in thee ; so , in my Regeneration , give me a sanctified will , that I may actually and constantly beleeve in thee . LXXVII . He that bestoweth Faith upon sinners , bestoweth also Salvation upon repentant sinners ; by faith we are brought to repentance , by repentance we are prepared for salvation . Lord , if thou hadst not bestowed faith upon Peter , to beleeve in thee , he had not repented for denying thee ; and if he had not repented , he had not been saved : lead me then , by the hand of faith , to the Iordan of repentance ; that , being washed there from my spots , I may see Heaven opened with Christ , and with him injoy thy Spirit , and light of thy Countenance . LXXVIII . There is in Gods will both a necessitie , and a libertie ; he wills necessarily what concerns himself , he wills freely what concerns other things besides himself : he did necessarily will his own glorie , he did freely will and decree my felicitie . Lord , thou couldst not but will thine own honour and goodnesse ; thou couldst not have willed my happinesse : the more free thou wast from necessitie in willing my felicitie , the more am I bound to praise the glorie of thy mercie . LXXIX . Gods will hath a two-fold consideration , one as it is concealed , another as it is revealed ; the former hath relation to his own actions , the other to ours ; what he will doe himselfe is concealed , what he will have us doe is revealed : this will is not alwayes forcible , the other is powerfull and irresistible . Lord , let me follow the directions of thy revealed will , and not meddle with the hid secrets of thy concealed will . I will not be too forward to know what thou hast not revealed , nor will I be too backward to doe what thou hast commanded . LXXX . God hath decreed to bestow on man first grace , then glory : to the decree of giving grace , preterition is opposite ; to the decree of giving glory , reprobation : no man is debarred from glory , but he that was first deprived of grace ; preterition then is the antecedent to reprobation , and the want of grace to the want of glory . Thus they whom God doth here honour with the spirituall crown of grace , shall be hereafter graced with the eternall crown of honour . LXXXI . That is a just law which is given by him that hath right to impose it , and imposed on him who hath power to performe it : such was the law that God gave to Adam ; the one had power to give , the other power to keep it . Lord , thy law is just which thou hast given to me , because thou hast power to impose it ; this law will not be the lesse just , if thou wilt assist me , and give me power to obey it . LXXXII . As Gods will hath relation to his own actions , it is accompanied with omnipotencie ; as it hath relation to our actions , it is regulated by justice : for , when he will doe what he hath determined , he cannot be resisted ; so , when he will have us doe what he hath commanded , he cannot be unjust : what he himself will doe , is best known to him ; what he will have us do , is not unknown to us . Lord , as it is thy will , that I doe that which thou commandest , wherein thou shewest thy justice ; so let it be thy will to command that , which by thy help I can doe , and therein shew thy goodnesse . LXXXIII . He that opposeth Gods revealed will , which can be resisted ; deserveth to be hardned by Gods concealed will , which cannot be resisted : for that will of God which is not done by him , shall be done on him . Lord , assist me to follow the direction of that will which is revealed , that I may avoid the destruction which by that other will is decreed : for although , by the secret will of thy * pleasure , thou hast determined death for obstinate sinners ; yet , by the pleasure † of thy revealed will , thou hast proposed life to penitent sinners . LXXXIIII . God in his goodnesse made man a vessell of mercy , Satan in malice made him a vessell of miserie ; therefore God in his justice hath made him a vessell of his wrath and furie : God made the vessell , which , whilst it staid in his hand , remained sound ; falling from thence , it hath received a crack , therfore , by this crack being made unserviceable , it is rejected . Lord , the substance of the vessell is thine , the crack is mine ; I have made my self unfit to serve thee , therefore justly maist thou refuse to honour me . LXXXV . God hated Pharaoh , not because he hardned him , but because he obstinately resisted God , therefore he hated him , and consequently hardned him ; and that not by the force of his omnipotencie , but by his patience and longanimitie . Lord , if I by thy goodnesse should take occasion to become obstinate in wickednesse , why maist not thou take occasion by my perversenesse , to obdurate me in my sins , and to debarre me from grace and happinesse ? Therefore , I pray thee , keep me from obstinacie , that thy patience , by my sins , may not be turned into fury . LXXXVI . There be two sorts of carnall men ; some are carnall in knowledge , some in affections : the former sort are children , who are fed with milk , and not yet , with spirituall men , able to judge of all things ; the other sort are wicked men , who walk after the flesh , not after the spirit , and have not mortified the deeds of the flesh : now God is a Spirit , and will be worshipped in spirit . Lord , remove from me all fleshly understanding , that I may conceive thee spiritually ; and remove from me all carnall affections , that I may love thee spiritually . Give me the love of knowledge , that I may attain to the knowledge of thy love : Make me by the spirit of understanding , to come to the understanding of thy Spirit . LXXXVII . Goodnesse hath a two-fold residence ; one in the minde , the other in the flesh : when 't is there , I will good ; when 't is here , I doe good : 't is good to have the knowledge of good , and that is in the minde ; 't is good to subdue and mortifie sinfull lusts , and that is in the flesh : the former goodnesse is sometimes in wicked men , the other is onely in good men . Lord , place in my minde the goodnesse of knowledge , whereby I may see and understand thee ; and place in my flesh the goodnesse of holiness , whereby I may love and injoy thee : for what is knowledge without goodnesse , and sight without injoyment ? It is by knowledge I see , it is by love I enjoy . LXXXVIII . 1. There is in us an inward man , so there is an outward . 2. There is a new man , so there is an old man . 3. There is a law of the minde , so there is a law of the members , and there is a law also of the spirit of life . 4. There is a voluntarie dominion in sin , and there is an involuntarie . 5. There is an universall tyrannie of sin , and there is a particular . 6. There is a regeneration in the minde and will , and there is a regeneration in the members and affections . 7. There is a complete will , or volition ; and there is an incomplete will , or velleitie . 8. There is a generall , or confused judgement ; and there is a more particular , or distinct judgement . 1. The inward man is the minde , the outward man is the body . 2. The new man is grace , the old man is sinne . 3. The law of the minde is knowledge and conscience , the law of the members is sin , the law of the Spirit of life is saving grace . 4. The wicked are under the voluntarie , the godly under the involuntarie dominion of sin . 5. Originall sin is an universall tyrant , actuall sins are particular tyrants . 6. Regeneration in the minde and will , is knowledge and desire ; Regeneration in the members , is action , or working the will of God . 7. Volition followes the last judgement of reason , velleitie followes the antecedent , or confused judgement . 8. By a generall and confused judgement , my will affects the good which is commanded by Gods law ; by a particular and distinct judgement , my will affects the evil which is condemned by Gods Law . Lord , 1 as I praise thee for the inward and the outward man , 2 so will I much more praise thee , if thou wilt strengthen in me the new man of grace , and weaken the old man of sin ; 3 if thou wilt give me the law of the spirit of life , to illuminate the law of the minde , and to debilitate the law of the members : 4 Make my service of sin involuntarie ; 5 and though I cannot be free from that catholike tyrant of originall sin , yet in thy mercy deliver me from the insolencie of these particular tyrants , my actuall sinnes : 6 And let not my Regeneration be only intellectuall , but also operative and effectuall . 7 Rectifie and cleere my judgement , that it may direct my will : 8 And make my will to affect the good which thou c●mmandest , and to dis-affect the evil which thou condemnest . LXXXIX . Though Predestination , as it is an act or work of God , can nothing be furthered or hindered by our good or wicked lives ; yet salvation , which is the effect of Predestination , may be furthered by prayers and holinesse , hindered by our infidelitie and wickednesse : for God who preordained Salvation , preordained also the means which may help forward our Salvation . Lord , let not the conceit of my Election dull me with securitie , or puffe me up with presumption : but assist me , that by good works I may make my Election sure , and in feare and trembling I may work out my Salvation . XC . There are three books of life ; the one is Gods Register book , the other is Gods book of Statutes , the third is his book of Records . In the first , as in a Register , are set down all the names of the predestinate ; in the second , which is the Scripture , are set out all the duties that are to be performed by the predestinate ; in the third are set down all the good actions and sufferings of the predestinate : Out of the first we cannot be blotted , for our names are written in Heaven ; and though an earthly mother may forget the fruit of her womb , yet our heavenly Father cannot forget the fruit of his Spirit . Out of the third book we may be blotted , because our sinnes may occasion him to forget our good works , and to slight our suffrings . Lord , I confesse that I have slighted thy sacred Book of divine Statutes , therefore thou maist justly blot me out of the book of thy remembrance : but in that thou hast not blotted my name out of thy first book , I ascribe it to thy immutabilitie ; and if thou wilt not blot out my patience and suffrings out of thy other book , I will admire and praise thy mercy . XCI . Though God loves all men , yet he saves not all men : he loves them , because he made them ; he saves them not , because he willed it not : he could not in justice will all mens Salvation , seeing man by his voluntary unjustice deprived himself of Salvation ; he loves his own image , but hates that which defaced his image ; he loves the man , but hates the sin ; and if it were not for sin , he would not punish man . Lord , thy love to man is unspeakable , in that thou savest some ; and thy justice is unsearchable , in that thou savest not all . I cannot blame thy justice , but my sins , that caused my miserie ; I cannot brag of my merits , but of thy goodnesse , that moved thee to mercie . XCII . God hates the sins of man , because he loves his own justice with the love of † complacencie ; he hates the miseries of man , because he loves mans welfare with the love of * amitie ; but by accident he loves the death of wicked men , because he hates the works of iniquite . Thus it is as naturall for God to hate evil , as it is to love himself ; and as impossible for him to love evil , as it is to hate himself . XCIII . Christ loved us when we were his enemies , and he loves us being his friends : when we were his foes , he suffered death for us ; being his friends , he hath purchased life to us : that love was greater then this , if we consider the object ; this love is greater then that , if we consider the benefit . O my God , how am I bound to thee , who when I was thine enemie , didst weare the crown of thornes for me ; and being now thy friend hast bestowed a Crown of glory on me : Let not the servant repine to beare the reproaches of so gracious a master , who was content to beare the sins and shame of so ungracious a servant . XCIIII . God did first will his own glory . 2. Mans existence . 3. His righteousnesse . 4. His own Promises . 5. The execution or accomplishment of them concerning mans happinesse . Gods glory is the great wheele of this clock , which moves all the rest ; the finall cause , which moves all other causes . Had it not been for his glory , I had neither had being , nor well-being ; he gave me existence , he made me to his image , he promised me happinesse , and he hath performed it , to the end I might glorifie him . Shall I then dishonour thee , O God , by whom I am what I am , when I look on my creation ; and am by grace what I am not by nature , when I look on my regeneration ? Therefore I will praise the glory of thy power , for my existence ; the glory of thy goodnesse , for my righteousnesse ; the glory of thy mercy in promising , and the glory of thy truth in performing what thou hast promised , though thus I have not deserved . XCV . All the afflictions of Gods people are either punishments , chastisements , or probations ; punishments for sins past , chastisements to prevent sinnes to come , probations to make triall of our Christian vertues : and , though Christ was punished for our sinnes , to free us from eternall torments ; yet we are not thereby exempted from temporarie punishments : he died to save us from death eternall , not from death temporall : he both suffered and satisfied ; we suffer , though we cannot satisfie : our sufferings are to shew our conformitie with Christ , but not to shew any insufficiencie in the death of Christ . Thou , O Lord , hast paid a plenarie ransome for sin ; and thou that knewest no sin , becamest sinne , and didst suffer death as a punishment for us , that we who are born in sin might be free from sin , that death might not be a punishment , but a chastisement to us . XCVI . As by one simple act God knowes his own Essence , so by one simple act he wils his own goodnesse ; which will , whether we take it for an act or for an habit , is eternally in God , and differs but in some respects from his essence , and therefore is immutable , infinite , and holy as his Essence : and though many things are willed by him , yet there is but one will in him ; which cannot be moved by any efficient end , or object different from himself . Lord , though my will cannot attain that simplicitie , infinitenesse , and immutabilitie that is in thee : yet let it obtain some measure of holinesse , that in desiring of that only which is good , it may in some measure resemble thine . XCVII . All have not had the happinesse to heare of Christ , and yet there is no happinesse without Christ : in this God is not unjust , for they who either in themselves , or in their parents have rejected him , are not worthy of him ; besides , God hath not left himself without a witnesse , for he hath left a law written in all mens hearts , and so much light of his goodnesse and justice as may make all men excuselesse . If therefore they shall be rejected that had not that light of knowledge which we have : how can we think we are elected , who have even spurned at the knowledge of that light which they have not ? XCVIII . Regeneration , which is the killing of the old man , and quickning of the new , hath for her ushers Sorrow and Contrition ; for her Attendants Faith and Hope ; for her followers the works of Charitie : if any of these be defective , Generation will be little effective : neither is this the work of nature , but of grace ; for nature by generation can give us a mortall essence , but grace by regeneration gives us an immortall existence : in our first birth we had a new nature from our corporall parents , in our second birth , nature is renewed by our spirituall parents : So easie is the work of physicall generation , that it 's performed in the instant of our conception ; so difficult is the work of hyperphysicall regeneration , that we cannot be consummately reformed , till the instant of our dissolution . Lord , the great world was with greater facilitie by thee created , then the little world of man could by thee be re-created ; that was done only by uttering thy externall word , this could not be done , but by the suffering of thy internall Word : therefore , as I am bound to thee for the tempor all life , which in my generation by thy spirit thou breathedst in me ; much more am I bound for that eternall life , which , in my regeneration , by thy Sonnes death , thou hast purchased for me . XCIX . In thy sight , O Lord , no flesh can be justified , if we consider the puritie of thy nature , the rigour of thy justice , the infirmities of our flesh , and the imperfections of our righteousnesse : For the first , the Angels are not pure in thy sight , much lesse we who dwell in houses of clay : For the second , if thou shouldst marke , Lord , what is done amisse , who could abide it ? For the third , there is no man that doth good , no not one , we are all gone out of the way : For the fourth , the justest man falleth seven times a day , and our righteousness is like a menstruous cloath . Therefore we acknowledge , Lord , there is no righteousnesse inherent in us , by which we can be saved , but that righteousnesse which is inherent in thee , and imputed to us , and by that we are justified ; and there is in thee exuberance of mercies , by which we may be pardoned . C. We are justified by grace formally , by faith instrumentally , by the word ministerially , by good works demonstratively , by sorrow and repentance preparatively , by Christs death and obedience meritoriously , and by God himself principally : if then God be the efficient cause , if Christs active and passive obedience be the materiall , if grace be the formall , if Gods glory be the finall cause of our justification ; how can we claime any share in it ? We are only subjects and patients , no wayes agents ; our good works are but fruits and effects , no wayes causes ; our sorrow and repentance are effects of preventing grace , not of free-will ; our faith is from above , not from our selves . Therefore , O Lord , I disclaime all merit of congruitie and condignitie , all efficacie of Sacraments , all suffrages of Saints , all power of Romane Prelates , all absolution of Priests , all observation of humane tradition , and all will-worship , from my justification . I acknowledge no other merits but thy mercies ; by thy grace thou preventedst my merits ; my merits are thy suffrings , my holinesse is thy goodnesse ; my righteousnesse is but a sparkle of thy brightnesse , a drop of that Ocean , a grain of that heap , a stone of that immense mountain of thy incomprehensible goodnesse ; for which I am indebted to thee , not thou to me : Therefore , not unto us , O Lord , not unto us , but to thy Name we glve the glory . DIVINE MEDITATIONS UPON Gods Justice . I. GOD will not pardon any sin , except we repent of every sin ; for as he that breaks one command , is guiltie of the breach of all ; so he that faileth in repenting of one sin , repenteth of never a sin . God loves not to doe things by halves , he will pardon all , or none ; and he will have us repent of all , or none : for , as it stands not with his goodnesse and perfection to give an imperfect pardon ; so it consisteth not with the sinceritie of repentance , to conceale any sin not repented : as he ejected seven divels out of one , and a legion out of another , without leaving any behinde in the possessed ; so he will have us cast out all our sinnes , without hiding of any unrepented . What availes it to be freed from Satans power in casting us into the water of drunkennesse , if he can , when he pleaseth , fling us into the fire of concupiscence ? O thou that art the great Physician of my soul , to thee I open all my wounds , and disclose all my maladies : make me , by the vomit of confession , to cast up all my sinfull humours before thee ; that , by the cordiall of a generall pardon , my soule may be cured , and totally saved by thee . II. So severe is the great Judge of the quick and the dead , that when he shall come to judge the world in righteousnesse , at his presence the powers of Heaven shall shake , the elements shall melt , the starres shall fall , the sun shall be darkned , the sea shall roare , and the moone shall give no light ; yea , the heavens shall be rolled up like a scrole , and shall passe away with a noise . Lord , if the righteous shall scarcely be saved , where shall sinners appeare ? If there be no puritie in the Angels , nor stabilitie in the heavens , nor holinesse in thy Saints , what shall become of me , who am sold under sin , and drinks in iniquitie as water ? But my comfort is , that thou hast committed all judgement to thy Son , who died for sinners . Shall I feare to be judged by a brother ; or appear before a Saviour ? He that left Heaven to suffer death for me , will he after death shut Heaven against me ? I will not feare from that mouth the sentence of condemnation , which by prayer hath been the meanes of mediation between God and me . Surely , he that came to seek that which was lost , will not loose that , which he came to seek . III. Such is the severitie of Gods Justice , that he will not exempt his own children from temporarie punishments , though he died for them : 1. Because , like gold , they must shine in the furnace of affliction . 2. That they may not be damned with the world . 3. That they may be the better fitted for Heaven ; for they must be baptized in this red sea , before they can obtain that heavenly Canaan ; and through the temple of Vertue must passe into the temple of Honour . 4. That the wicked may have lesse cause to complain when they see Gods own Sonnes not spared . 5. That by chastisements sin may be suppressed , as Pauls pride by an Angel of Satan was buffetted . 6. That the Patience , Faith , and Obedience of the Saints might be manifested and exercised ; that the metall of their vertues may not , for want of exercise , be rusted . 7. That in some sort they might be made conformable to Christ their Master ; for , if he suffered for sin , that knew not sin , shall we escape punishment , that are born , live , and die in sin ? Shall the head be wounded with thornes , and the members sleep in beds of Roses ? 8. That others by their example may be animated to run with patience the race which is set before them . 9. That Gods love to them may be testified ; for he passeth by bastards , and corrects those whom he loves . Lord , with all reverence I kisse thy rod ; by it I am bettered ; thy flail doth not break me , but separates the chaffe from me ; thy fire purifieth , but consumeth me not ; in thy morter , the more that the spices of my vertues are bruised , the more they are made fragrant : My spirituall Camomell by thy treading is not spoiled , but made more redolent : in thy Presse , though , like grapes , I am squeezed , yet the pretious liquor of my vertues are not lost , but increased ; the more that the stormes of afflictions beat upon me , so much the more , like a strong Cedar , let my roots be fastned in thee ; the darker the night is , I will , like a star fastned in thy firmament , shine the cleerer ; and the more burthen thou layest upon me , with the Palme , I will rise the higher . I acknowledge , Lord , thy goodnesse , in that thou hast not drowned the Ark of my soul in the flood of afflictions , but hast raised it higher then the highest mountaines : Thy rod hath sweetned my bitter waters ; and thy salt hath preserved me from rottennesse . IIII. Such is the severitie of Gods Justice , that some mens temporarie sinnes are punished with eternall paines ; because the person offended is eternall , the happinesse which they lost is eternall , their desire to sinne is eternall , the malice of Satan in tormenting men is eternall ; the Justice of God is immutable , the fire of hell is inextinguishable , the repentance of wicked men in hell is impossible , the wrath of God without Christ is implacable . Lord , make me seriously to meditate upon these infernall paines , which for acerbitie are unspeakable , for varietie innumerable , for permanencie interminable ; that I may not run the hazzard of suffring endlesse torments , for the injoyment of a few , short , and fruitlesse vanities : make me to prevent thy wrath by timely repentance , that I may , before I goe hence , obtain thy favour and indulgence . V. As God in his Justice suffers his Children to lye under the rod of correction , and adversitie ; so doth he permit wicked men to flourish with all outward prosperitie . Lazarus starves , whilst the rich Glutton surfets : whilst Ioseph is a prisoner , his brethren are at libertie ; and whilst Belshazzar is feasting , Gods people are in captivitie . This God is pleased to suffer : 1. That his goodness may appeare , which causeth his sun to shine upon the good and bad . 2. To make the wicked inexcusable , who have not wanted the bait of outward blessings to bring them to goodnesse . 3. That we may know worldly prosperities to be none of Gods choicest blessings , seeing bad men injoy them ; and outward adversities to be none of his chiefest judgements , seeing good men are annoyed by them . 4. That the wicked may not complain for wanting the reward of their good actions ; verily they have received their reward here : let them be content with their temporarie blessings , that is all the reward they shall have ; let them take then that which is their own , and goe their way . 5. The more outward prosperitie is heaped on them , the greater judgements are prepared for them . 6. It stands with Gods Justice , that these temporall vanities which they preferre to life eternall , should be the occasion of their stumbling and downfall . 7. Here is the comfort of Gods Children , that he who heapes so many outward and earthly benefits on his Enemies , will not forget to bestow inward and heavenly blessings on his Friends : if the few good actions of wicked men are here so plentifully rewarded , surely the many sufferings of good men cannot be forgot and obliterated . O my God , as thy outward blessings , which are but temporall , content not my desires , which are immortall ; neither am I assured by them that thou lovest me , seeing thou bestowest them on such as hate thee : therefore , Lord , conferre on whom thou wilt wealth and honour ; that which I desire of thee , is thy love and favour . VI . It stands with Gods Justice to suffer us to fall into divers doubts and tentations , when we are puffed up with pride and conceit of our own excellencies ; he will by such meanes humble us , that we may see our own infirmities ; he will suffer us , with Peter , to sink in these waters , that with him we may flie to our Master Jesus : the Angel of Satan is permitted to buffet us , that we may , with Paul , pray to him whose grace is sufficient for us : God himself in these tentations wrestles with us , as the Angel did with Iacob ; but we must not despaire though we halt : he that strives with us all the night , will give us a blessing in the morning ; and he that commanded Abraham to sacrifice his only son , will send an Angel to Abraham to rescue his son ; though Satan seek to winnow us , yet we have a supporter of our faith , a Saviour who prayes to his Father for us . Feare not drowning , though these billowes of tentations shake our ship , so long as we have Christ with us in the ship , though our tentations are unpleasing , ( for a wounded spirit who can bear ? ) though all the waves and stormes of the Almightie goe over our head , though from our youth up we suffer his terrours with a troubled minde , though he give us vinegar and gall to drink , and feed us with the bread of teares : in a word , though he would slay us , yet , with Iob , let us trust in him ; he will lay no more on us then we can beare ; he can make the same rod that beats us , support and comfort us ; and though the vinegar which he powres into our wounds be sharp , yet he will temper it with oile : he can sweeten our corrupted potage with meale , as well as our corrupted waters with salt . What though the gall of tentations be bitter ; what though the spitle and clay of afflictions be unpleasant , so long as he can by them recover our spirituall eye-sight , which we by pride have lost ? Give the Physician leave to lance and scarifie , so long as by such meanes he can cure thee of thy maladie . O great Physician of my soul , I will not refuse to swallow the bitter Aloes of afflictions , if by them thou canst purge out the rank humours of my sickly affections . If I cannot obtain the Crown , but by fighting in this bloudie field ; if I cannot attain the haven of Heaven , but by sailing through this stormie sea ; be thou my Pilot to conduct me , my Captain to lead me , and my King to reward me , or rather thy own worke in me . O my God , if these waters of tentation doe at any time over-flow their banks , like Iordan , let the presence of the true Ark of the Covenant drive back these waters , that I may passe safely through them to the land of eternitie : let the rod of thy passions divide this red sea of tribulations , and let the long robe of thy righteousnesse , which farre exceeds Elijah's mantle in vertue and largenesse , make me a way through this Iordan , to the Kingdome of true happinesse . VII . 1. God in his severe Justice doth often punish a multitude for the sinnes of one man ; one Achan offends , and all the host of Israel suffers . 2. Oftentimes he punisheth the children for the parents , to the third and fourth generation . 3. Sometimes he punisheth the good for the sinnes of the bad ; Mordecai , Daniel , and the three Children are punished with captivitie , for the Jewes rebellion and iniquitie . 4. Oftentimes for mans transgressions , he destroyes the dumb creatures ; Man sinned , and the earth with the beasts are destroyed . In this God is not unjust , though his judgements be occult : for , if the Chirurgion can strike the arme for the infirmitie of the head , why may not God punish one for the offence of another , if by punishing the one , he can cure the other ? 1. It was no injustice in God to punish a multitude for the sin of Achan , because the multitude was guiltie of other sinnes , though not of the sinne of Achan . 2. It is no injustice in God to punish children for the sin of their parents , because they are parts of their parents . 3. Neither is it injustice in God to punish the good , for the offences of the wicked , because no man is so good , that can say , he is no wayes wicked . 4. It is no injustice in God to punish the creatures for mans transgression , seeing it was Gods goodnesse to make the creatures for mans use and recreation : thus , as God can justly punish a whole nation for the sinnes of a wicked Prince , so as justly can God punish a good Prince for the sinnes of a wicked nation . O Lord , if harmelesse Infants , who have not sinned but in their pare●ts , are not exempted from thy justice ; how shall I , who to the stock of my parents sinnes have added such an increase of actuall transgressions , think to escape ? And if the dumb creatures , which know not sin , are punished for mine iniquitie ; doe not I deserve to be punished both for mine own sins , and for subjecting the creature unto vanity ? VIII . Gods Justice appeares in punishing the wicked , in releeving the oppressed , in rejecting the bribes of rich men , in refusing to accept the persons of any men , in pronouncing just judgement , and putting the same in execution towards all men ; and in tempering his justice with mercy towards the most wicked men : He drowned the first world for their abominations : he relieved the Israelites from their oppressions : he spared not kings and rich men for their wealth and greatnesse ; and yet in sparing some , when he drowned the world , he shewed his mercy and goodnesse . O thou righteous Iudge of the world , look with the eye of Iustice upon the oppressions of thy Church , and remove them ; and with that same eye of Iustice look on her oppressors , and destroy them : but yet with the other eye of mercy look upon such of her persecutors as thou wilt save , and in time reclaime them . DIVINE MEDITATIONS UPON Gods Mercie . I. AS there is in God no passion , so consequently no compassion ; yet he is truly the God of Mercie , because there is in him a promptitude to help those that are in miserie : This mercy he extends not only to the good that love him , but also to the bad that hate him : 1. That they who are bad by their own perversenesse , may be made good by his love and kindnesse . 2. As no man is so bad , in whom there is not some goodnesse ; and no man so good , in whom there is not some wickednesse : so God is not so unjust , as to suffer the one to goe unpunished ; nor is he so mercilesse , as to suffer the other to goe unrewarded . 3. As he sheweth mercie to the bad , and to those by whom he is hated ; he will teach us , by his example , how to carrie our selves to those by whom we are persecuted . He healed the eare of him that came to apprehend him ; he forgave Peter that denyed him ; he made Paul a vessell of mercy , though he persecuted him ; he prayed for those that crucified him ; and he died for those sheep that went astray from him : he causeth his sun to shine upon the good and bad ; his rain to fall upon the just and unjust . O my God , I acknowledge thy goodnesse and mercie towards me a wretched sinner , who am sold under sin , and laden with iniquitie : O let this thy goodnesse be a forcible meanes to reclaime me from the course of sinne ; that I may henceforth walk before thee in truth , in righteousnesse , and in sinceritie . II. A great argument of Gods goodnesse and mercie is his forbearance and longanimitie : he stretcheth out his hands all day long to a rebellious generation . Why will you die , O house of Israel ? As I live , saith the Lord , I will not the death of a sinner . Many miracles did he work to turn Pharaohs heart : sixscore yeares did he spend to bring the first world to repentance : many Prophets did he send , before he would destroy the Jewes ; he would have healed Babylon , but she would not be healed ; he would have gathered Jerusalem , as the hen gathereth her chickens under her wings , but she would not be gathered : How loath was he to cut down the fig-tree , though fruitlesse ? how loath was he to destroy his Vineyard , though grapelesse ? how loath to overthrow the Jewes , though gracelesse ? O Lord , I confesse , that thy forbearance in punishing me so great a sinner , proceeds not from any liking thou takest in my sinning , for thou art most good : nor for any neglect in correcting , for thou art most just : nor for any ignorance that can be in thee , for thou art omniscient : nor for any impotencie that can befall thee , for thou art omnipotent ; but onely out of thy goodnesse and mercie towards me , who delightest not in any mans destruction , but patiently waitest for the sinners conversion . Lord , I am more bound to thee for thy long forbearance , then the Angels , who sinned in Heaven , and Adam in Paradise : they had no sooner offended thee , but they were rejected by thee ; I have oftentimes sinned , and yet I am spared . O let me not abuse thy long animitie by presumption , but let it work in me a true and speedie conversion . III. God sheweth his great mercie towards us , in using so many meanes to call us : when we are wearie , he bids us come to him , and he will ease us ; when we are thirstie , he bids us come and drink , that with these waters of life he may refresh us ; when we are hungrie , he bids us come and eat , for with his own body he will feed us ; when we have fought , and got the victorie , he will bid us come to receive the Crown of glorie , which he hath laid up for us . He calls us by his Spirit inwardly , and by his Word outwardly : Every good motion is a call , and an inward knocking : every Preacher is a Messenger , every Sermon is a Summons , every Scripture is a Love-letter , by which he invites and calls us . Besides , every benefit that we receive from him , is a Messenger to invite us to him : every morning the sun riseth , not onely to give us light , but to invite us unto him who is the fountain of light : every night the moon or stars appeare , not only to lessen the darknesse of the aire , but also to drive away the darknesse of the minde ; to call us both out of corporall and spirituall obscuritie ; Every drop of rain , every flower in the field , every eare of corne , every grape in thy Vineyard , every increase of thy flock , every addition to thy stock , are so many trumpetters of Gods mercie , to stirre up and call thee . Again , every crosse and affliction he layes upon us , whether sicknesse , povertie , banishment , imprisonment , or infamie , are so many Heraulds sent to summon and call us . Besides all these , the horrour of hell-darkness , which shall never be illightened ; of that fire , which shall never be extinguished ; of that thirst , which shall never be quenched ; of that worm , that shall never be consumed ; of that weeping and gnashing of teeth , which shall never be ended ; are proposed to us as so many sad Apparitors to summon us : But , lastly , if none of these will prevaile with us , then the joyes of Heaven are painted out unto us ; the light that knowes no darknesse , the joy that knowes no sorrow , the life that knowes no death , the comfort of Gods countenance , the beautie of the new Jerusalem , the societie of holy Angels , the companie of Christ , and of all the blessed Soules ; the rivers of delight , fulnesse of joy , and pleasures for evermore . O God , how wonderfull is thy goodnesse , which thou hast shewed to me , in profering so many baites to catch and draw me out of the turbulent sea of this world , unto the shore of eternall happinesse ! But I have not obeyed thy outward invitations , nor inward motions : I have not taken notice of thy benefits , nor of thy chastisements ; not of thy threatnings , nor of thy promises . Lord , I am so backward , thou must not only call me , but compell me ; thou must not only warne me , but thou must draw me , and then I will cheerfully run after thee . IIII. The mercy of God appeares also in this , that , after our relapses , he is ready to receive us : his mercies are those sweet oyntments , which make the Virgins follow him . He came to call sinners to repentance , to save that which was lost : he rejected not that sinfull Mary Magdalene , nor Matthew , though a Publican ; nor the Canaanitish woman , though a dog ; nor the Thief upon the Crosse , nor Peter that denied him , nor the Jewes that crucified him , nor Paul that persecuted him : that loving Father in the Gospel did not receive his prodigall Son when he returned , nor the shepherd that sheep which went astray , nor the woman her groat which she had lost , with so much joy and gladnesse , as he will us , if we return to him by repentance . O Lord , I have gone astray , like a lost sheep , from thee ; I have , like a Prodigall , spent that patrimonie of grace which thou gavest me ; I have gone a whoring after this vain world , and have forsaken thee : O thou that art a carefull Shepherd , a pitifull Father , a loving Husband , reject not thy lost sheep , thy prodigall sonne , thy disloyall wife . Shall I dispaire to come unto thee , whose armes are stretched out on the crosse to embrace me , whose head bendeth downward to kisse me , whose heart is opened to receive and entertain me ? V. Gods mercie is to be considered , either as it is in him , or as it is from him : as it is in him , it is his act or habit ; as it is from him , it is his effect : as it is in him , it is immutable ; as it is from him , it is changeable : as it is in him , it is necessarie ; as it is from him , it is voluntarie ( for he will have mercie on whom he will : ) as it is in him , it is his * power ; as it is from him , it is his † operation : as it is in God , it is God ; for nothing is eternall except God , but his mercy is eternall , from generation to generation , saith David : it is not lawfull to trust in any , but in God ; yet David trusteth in Gods mercy ; doubtlesse then his mercy is himself : and , being it is so , his mercy and justice are all one , though the effects of his justice and mercy are different . Lord , as thy justice is seen in punishing sinners ; so is thy mercy manifested in sparing them ; as thy justice was unspeakeable in punishing thy Son for my sin , so is thy mercy incomprehensible in pardoning my sin by the punishing of thy Son . VI . As Christs active and passive obedience is the meritorious cause , so is Gods free mercy and grace the impulsive cause of our Justification and Salvation : And although God was bound in justice to pardon our transgressions , having received full satisfaction by his Sonnes death and mediation , yet was he not bound in justice to send his Son into the world , or to make him an attonement for our prevarications : to send a Mediatour , who , by his obedience , might make satisfaction , and consequently save us , was an act of his free grace and mercie , to which he was not tied ; but having sent a Mediatour , who , by his obedience , hath made satisfaction , it is an act of justice now to save us , and to this he is necessarily tied . O my God , how much am I bound to love and honour thee , who hast bound thy selfe to justifie and save me ? I pray thee , as thou hast divested thy self of thine own libertie in condemning me , and hast freely subjected thy self to necessity , that thou mightest save me ; so debarre me from all libertie in offending thee , and impose on me this necessitie , that all my dayes I may love and serve thee . VII . To shew mercy , and to pardon sin , are not of equall extent ; for God shewes mercy to all that are in miserie , but he only pardons their sinnes whom he meanes to glorifie : he is mercifull to the wicked , in causing his sun to shine , and his rain to fall , and in bestowing of many outward blessings on them ; but he pardoneth only the sins of them , who by repentance turn from sinne to him , and by faith lay hold on Christ that died for them . And , although God be mercy it self , or mercifull in the highest degree ; yet , without satisfaction , he will not pardon iniquitie ; because pardoning is an act rather of his free will , then of his mercy : neither is it essentiall to his mercy to pardon , for so he should pardon all to whom he is mercifull ; which is not true : and though he is mercifull to all those whom he pardoneth , yet the act of pardoning is not mercy , but the effect of mercy : for his mercie is essentiall , immutable , necessarie ; but to pardon is a free and mutable act : therefore , as Gods justice is not prejudiced by punishing one for the sinnes of another , seeing that other undertook voluntarily to suffer punishment ; so neither is Gods mercy wronged by pardoning that sin for which satisfaction is made , because the satisfaction was not made by the party that offended : it was justice then in God to punish Christ for our sinnes , because voluntarily he took upon him our sinnes ; so it was mercy in God to pardon that sinne , for which Christ had fully satisfied . It was justice in God the Son , having become our surety , to satisfie for us ; so it was mercy in God the Father to apply and impute his Sonnes satisfaction to us . I confesse , Lord , that though thou art bound in justice to pardon my sinne , for which thou art fully satisfied ; yet thou art not bound in justice to impute that satisfaction , or to account it mine ; seeing by my personall righteousnesse thou hast not been satisfied . I will admire thy justice in punishing thy Sonne for the sins which by him were not committed , and I will magnifie thy mercie in forgiving my sinnes , for which I have no wayes satisfied . VIII . The highest degree of Gods mercy was in sending of his only begotten Sonne into the world , to be our Jesus , to procure Salvation for us ; which he did , not by shewing us the way of Salvation onely , or by declaring his Fathers will unto us , or by shewing us the example of his life and death ; but by paying the price of our Redemption : for we are reconciled to God by the death of his Son , Rom. 5. 10. we are redeemed by the precious bloud of that immaculate Lamb , 1 Pet. 1. 18. his bloud was given for the remission of sins , Matth. 26. 28. we are justified by his bloud , Rom. 5. 8. he was made a curse , to free us from the curse of the law , Gal. 3. 13. by his death he hath abolished death , &c. Heb. 2. 14. the Son of man came to give his life for the Redemption of many , Mat. 20. 28. his bloud cleanseth us from all sin , 1 Ioh. 1. 7. by his stripes we are healed , Isai. 53. 5. he made himselfe a sacrifice for sin , Isai. 53. 10. therefore it is by his bloud , by his sacrifice , by his death , by his stripes , that we are saved , expiated , justified , redeemed , cleansed , healed : and it was for our sinnes that he suffered , Rom. 4. 25. for our iniquities that he was bruised , Isai. 53. 5. our transgressions he bore in his body on the tree ; and upon him was laid the iniquitie of us all , Isai. 53. 7. neither did he undertake this wretched condition for us forcedly , but freely ; nor was the death temporall , but eternall in the intention , and greatnesse of the torments ; neither was Christs death a bare manifestation , but a just price of our Redemption : for in him we have Redemption by his bloud , remission of sins , &c. Eph. 1. 5. we are redeemed by the precious bloud of that immaculate Lamb Christ Jesus , 1 Pet. 1. 18. which was represented by the Leviticall sacrifices , save onely that the Leviticall Priest offered for his own sinnes , and for the sinnes of the people ; but Christ had no sins of his own for which he should offer : And as the Priests office was to offer sacrifice , and to make intercession , Christ performed the one upon the Crosse , when by his death he made satisfaction , and blotted out the hand-writing of Ordinances ; but the other , Christ performes in Heaven , interceding for us , and applying his death unto us ; for we have an Advocate with the Father , Jesus Christ the righteous , 1 ▪ Ioh. 2. 1. whose Intercession must not be confounded with his oblation , because this was once performed , and cannot be iterated , for he cannot die often , Heb. 9. 25. and with one oblation he hath consecrated for ever those that are sanctified , Heb. 10. 14. but his Intercession is performed daily , for he is entered into Heaven , that he might appeare in the sight of God for us , Heb. 9. 24. by vertue of whose propitiatorie sacrifice we are not taught the way to offer and reconcile our selves to God , but by him we are reconciled , redeemed , justified , saved . O my God , who is able to comprehend the height , depth , breadth , and length of thy unspeakable mercy ? In height it reacheth to the heavens , in confirming the Angels ; in depth it reacheth to hell , for thou deliveredst David from the nethermost hell ; in breadth it extends from East to West , over all the world , even over all thy works ; and the length thereof is from generation to generation : Therefore there is none of thy Attributes so gracious and admirable as thy mercy : for , as there is nothing greater in thee , then that thou canst ; so there is nothing better , then that thou wilt have mercy on those that are in misery . FINIS . Notes, typically marginal, from the original text Notes for div A57648e-260 † Supralapsarians . * Sublapsarians . * Consequentiae . * Consequentis . * Quoad speciem actus . † Quoad exercitium actus . * Voluntas placiti . † Voluntas signi . † Amor benevolentiae . * Amor amicitiae . Notes for div A57648e-5530 * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 
A05370	----	Ravvleigh his ghost. Or a feigned apparition of Syr VValter Rawleigh to a friend of his, for the translating into English, the booke of Leonard Lessius (that most learned man) entituled, De prouidentia numinis, & animi immortalitate: written against atheists, and polititians of these dayes. Translated by A. B. De providentia numinis, et animi immortalitate. English Lessius, Leonardus, 1554-1623. 1631 Approx. 640 KB of XML-encoded text transcribed from 234 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A05370 STC 15523 ESTC S102372 99838157 99838157 2520 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A05370) Transcribed from: (Early English Books Online ; image set 2520) Images scanned from microfilm: (Early English books, 1475-1640 ; 806:01) Ravvleigh his ghost. Or a feigned apparition of Syr VValter Rawleigh to a friend of his, for the translating into English, the booke of Leonard Lessius (that most learned man) entituled, De prouidentia numinis, & animi immortalitate: written against atheists, and polititians of these dayes. Translated by A. B. De providentia numinis, et animi immortalitate. English Lessius, Leonardus, 1554-1623. Knott, Edward, 1582-1656. Raleigh, Walter, Sir, 1552?-1618. [16], 457, [1] p. G. Seutin?] Permissu superiorum, [Saint-Omer : M.DC.XXXI. [1631] A translation, possibly by Edward Knott (pseudonym of Matthew Wilson), of: Lessius, Leonardus. De providentia numinis, et animi immortalitate. Translator suggested by STC. Place of publication and suggested printer from STC. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Immortality -- Early works to 1800. 2005-10 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-12 Judith Siefring Sampled and proofread 2005-12 Judith Siefring Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion RAVVLEIGH HIS GHOST . Or , A Feigned Apparition of Syr VValter Rawleigh , to a friend of his , for the translating into English , the Booke of Leonard Lessius ( that most learned man ) entituled , De prouidentia Numinis , & Animi immortalitate : written against Atheists , and Polititians of these dayes . Translated by A. B. Quae haec summa delicti , nolle illum agnoscere , quem ignorare non p●●●is ? Cyprian . l. de Idolorum vanitate . Permissu Superiorum . M. DC . XXXI . THE APPARITION to his Friend . DEARE Friēd , whome I much prized , whiles my soule was inuested with Flesh , & my Body enioyed the Ayre , which now thou breathest . My Spirit is , at this tyme , permitted by the Almighty to appeare to thee , to intreat a Boone , or Fauour . Thou well knowest , that the World ( whose dialect is euer deliuered in the blacke notes of Obloquy and Reproach , ) hath at sundry tymes , cast a foule , & most vniust aspersion vpon Me , for my presumed deniall of a Deity . Frō which abhominable and horrid crime , I was euer most free . And not any man now liuing , better knoweth the same , thē thy selfe , in whose presence ( if thou doest remember ) I was often accustomed highly to praise and esteeme the Booke of Lessius , written in proofe of the being of a Deity , & entituled , De prouidētia Numinis . Since then , that Treatise euen frustrateth with shame and consusion , all the impugners of so illustrious and euident a Principle ( Charactered in our Soules by Gods owne seale ; ) therefore my humble , and earnest request is , that thou wouldst take the paines to translate the said treatise into English ; and let the Title beare my Name , that so the Readers , may acknowledge it , as done by my sollicitation . In the performance of which labour ( besides the accomplishmēt of my desire heerein ) thou payest some small Tribute of that Homage to him who gaue thee & me our Being : In ipso enim viuimus , mou●mur , & sumus . So wishing thee true felicity , and the world more charity in its Censures , I am in hast to leaue thee , since my Spirit is not suffered to stay any longer vpon earth ; but must returne with speedy wing , to the place from whence it came . The Ghost of W. Rawleigh . THE TRANSLATOVR to the Reader . COVRTEOVS Reader , seing the iniquities of these dayes are such , that diuers men there are , of so flagitious liues , in their conuersation and manners , that they liue as though there were neither God , Heanen , Hell , or any Immortality of the soule ; and it is to be feared , that diuers of thē , are in their secret iudgmēts so inwardly perswaded : Therfore for the awakening of all such , so monstrously peruerted and blynded , I haue taken the paynes to translate this ensuing Treatise , written by the most learned Iesuite Leonard Lessius ( a man in these tymes of extraordinary talents in learning ) wherin by many most irrefragable argumets is conuinced , and proued the Being of a Deity , and , the Immortality of the Soule . I haue feigned the occasion hereof to be an Apparition of Syr Walter Rawleighs Ghost , to a liuing friēd , of his , intreating of him to translate the same . My reason of vsinge this Fiction is , because it is well knowne , that Syr Walter , was a mā of great Naturall Parts , and yet was suspected of the most foule and execrable crime of Atheisme . How truly , God and himselfe only know ; though I must thinke the best of him , & the rather in regard of that most excellent , and learned Description of God , which himselfe setteth downe in the first lines of his History or Cronicle . Now , in regard of his eminency in the world when he was aliue , I am the more easily perswaded , that the very Name of him ( by way of this feigned Apparition , and the like answerable Title of the Translatiō ) may beget in many an earnest desire of perufing this Booke ; and so become the more profitable . I hope for taking this method , I cannot be iustly blamed ; for if I haue offended any , it must be Syr Walter himselfe . But him I haue not wronged , since I do vindicate , & free him from the former blot , as presuming him to be innocent of the suspected Crime . And thus ( good Reader ) thou hast the reason of this my proceding . And so I remit thee to the Treatise it selfe . A. B. THE TABLE OF CHAPTERS . The first Booke , of the Being of a God. VVHO they were , that denied a Deity : and what were the Reasons persuading them thereto Chap. 1. pag. 2. 2. That there is one supreme power , by whose Prouidence all things are gouerned ; is made euident by many reasons . pag. 11. 3. The first Reason is taken from the confessiō of all Countryes , and of all wise men . pag. 13. 4. The second Reason drawne from the motion of the heauenly Orbes . pag 19. 5. The 3 Reason taken from that , that corporeall substances , and such as are subiect to the eye and sight , cānot haue their being by Chāce , or Fortune . pag 27. 6. The 4. Reason , from the beauty of things , and the structure , and composition of the parts , in respect of the whole . pag. 41. 7. The 5. Reason drawne from the structure and disposition of the Parts of the world , with reference to their ends . pag. 59. 8. The 6. Reason borrowed from the structure of making of liuing Creatures , and Plants , with reference to an end . pag. 86. 9. The 7. Reasō , that all things do worke most orderly to a certayne end . pag. 114. 10. The 8. Reason from the diuersity of mens Countenances and voyces , and frō the Pouerty of Man. pag. 145. 11. The 9. Reason , is from Miracles . pag. 153. 12. The 10. Reasō taken frō Prophefies . p. 177. 13. The 11. Reason taken frō Spirits . pag. 206. 14. The 12. Reason , taken frō the absurdities , rising from the contrary doctrine . pag , 216. 15. The 13. Reason drawne from the Immortality of the Soule . pag. 226. 16. The 14. Reason taken from diuers exāples of diuine reuenge , and benignity . pag. 229. 17. The 15. Reason taken from the secret punishing of Blasphemy , Periury , and Sacriledge . pag. 262. 18. The Argumēts aswered which are brogh● against the being of a Prouidence , and a Deity . pag. 276. 19. The second Argumēt against the Diuine Prouidence , answered . pag. 282. 20. The third Argument . pag. 186. 21. The fourth Argument . pag. 288. 22. The fifth Argument . pag. 289. The second Booke . VVHEREIN is proued the Immortality of the Soule . Chap. 1. pag. 296. 2. The first Reason , prouing the soules Immortality . pag. 303. 3. The second Reasō prouing the same . p. 303 4. The third Reason . pag. 305. 5. The fourth Reason . pag. 307. 6. The fifth Reason . pag. 308. 7. The sixt Reason . pag. 309. 8. The seauenth Reason . pag. 313. 9. The eight Reason . pag. 316. 10. The ninth Reason . pag. 317. 11. The tenth Reason . pag. 320. 12. The eleuenth Reason . pag. 321. 13. The twelth Reason . pag. 325. 14. The 13. Reason . pag. 326. 15. The 14 Reason . pag. 328. 16. The 15. Reason . pag. 330. 17. The 16. Reason . pag. 339. 18. The 17. Reason . pag. 343. 19. The 18. Reason . pag. 362. 20. The 19. Reason . pag. 368. 21. The 20. Reason . pag. 375. 22. The 21. Reason . pag. 377. 23. The 22. and last Reason . pag. 382. 24. The Arguments obiected against the Immortality of the soule , & their solutions or Answers . pag. 388. 25. Of the Punishments of the life to come , out of holy Scripture . pag. 413. 26. The Conclusion . pag. 441. THE PREFACE of the Authour . IN this Treatise following we vndertake to discusse two questions : The first is touching a diuine power ; to wit , whether there be any diuine power or God , who with his prouidence sterneth , and gouerneth mans affaires , and demandeth an account of his actions after this life . The other , concerneth the Soule of man , that is , whether it be immortall , or perisheth & is ▪ vtterly extinguished with the body : Poynts worthy to be disputed of , most claborately & succinctly ; since of all things whatsoeuer , which become the obiect of our vnderstanding , these are most necessary to be knowne . And touching the first ▪ supposing that there were no God ( of whō this whole Vniuerse and all negotiations of man were to be gouerned ) but that all things , either by a certaine force of nature , or casuall concourse of causes had their euents ; then should we be freed of great feare for the things to come , and might securely and without all impunity do whatsoeuer were best pleasing to our owne dispositions . For then no man were obliged to yield an account ( after the death of the body ) for things done in his life time ; no man for his sinnes should hereafter be punished ; neither should any reward attend the faithfull and veriuous . Finally , neither of what comportment , carriage , and conuersation a man is , should it be ( after the dissolution of the body from the soule ) either preiudiciall , or beneficiall vnto him . Since sinne then , should be nothing , but a certaine aery , imaginary , and a false conceit , of a law violated , & a diuine power offēded . But now , once acknowledging that there is a God ( through whose prouidence and prescience all things are guided and measured ) then it ineuitably followeth , that we ought greatly to feare and reuerence him , and be most cautelous , and wary , that we do not infringe his lawes & sāctions ; Since it is most certaine , that he will exact an account after this life , and will inflict due punishments vpon sinners . For it is a point principally iucumbent and belonging to a gouernour , to giue a iust retaliation and retribution to men , recompensing their enormities and vyces with punishments , and their vertues with honours and rewards . All kinds of Gouerments , aswell of the worser sort , whether they be Tyrannicall , Oligarchicall , and Democratical , as of the better , as Monarchicall , Aristocratical , or Political , or any other kind of Regiment compounded of these , do vnanimously confirme & warrant this assertion . For it is most euident , that all these haue euer set downe rewards and punishments , grounding themselues vpon these , as vpon certaine foundations , without the which they cannot in any sort subsist or continue Therefore admitting that there ought to be proposed both rewards and ch●●tis●en●s , thereby to debar men from vice ▪ & incyte them to vertue ; It also followeth , that this diuine power is mightily to be feared , of al mē , least they do ●●●urre his 〈◊〉 , & least they purchas● to themselues his iust reuenge . For no man is able to resist him ; no man of power to auoyde his power ; to be short , no man there is , which liueth not within the boūd● o● his dominatiō . Wherefore euery one is chiefly to be most circumspect , that he doth not deny the existence & being of this power , and that he seeke not to bepr●ue it of prouidence in the disposall of the world , and of all things comprehended therein ; except it euidently aforehand can be euicted by conuincing & solid reasons , that no such Diuinity or Power there is ; but that the being thereof is suggested & supposed out of a humane conceit , only for Policy sake : for in the intertaining a rash conceit herof , a man exposeth himselfe to the perpetrating of the greatest offence that can be imagined , since grāting the being of such a Deity , the denyers therof stand culpable of a most heinous blasphemy , and of spirituall treason against so great a Matesty : for as that subiect extremly wrongeth his King , whō he denyeth to be King , or his kingdome to be subiect vnto him ; though this his denyall be grounded vpon some outward shewes of probability : Euen so , who auerreth the not being of a supreme power ( by the which the world and the things therin are ruled ) committeth a most heinous cryme against God , and resteth guilty of the highest disloyalty against so powerfull a Deity , though otherwise he may seeme to shadow such his blasphemy vnder the tecture of some weake & feeble reasōs . Which point being so , what then remaineth for such a man to expect , then a most heauy reuenge to be inflicted vpon him , for his dentall of so soueraigne , and so supreme a Power . Now then , from this it appeareth , how absolutly necessary to man is the indubious and certaine confession and acknowledgment of the being of a God. And indeed the knowledge of the condition and nature of mans soule is not much lesse to be searched after : for if it could be proued that the Soule of man were mortall ( as the soule in beasts is ) thē should we not need to stand in feare of what hereafter might fall vpon vs ; but we might securely lead a carcles & pleasurable life . best ●or●ing to our owne desires and sensuality . Now , if the contrary hereto shal be demonstrated to be most true ( as infallibly it will ) thē haue we reason to be m●st anxious , fearfull and sollicitous , least by our wicked life , and Conuersation our soule after death may i●curre most dreadfull and eternall torments . Of both these points I discourse in this treatise ; to wit , in the first booke of the Being of a God & a supreme diuine power . In the second of , the Soules Immortality . The contemplation of both which is most gratfull pleasing , and comfortable For the presence of a Deity & his prouidence wonderfully sh●neth both in the whole fabrick of the world , and in the creatures contained therein ; as also in the most wise disposall and gouernment of the same things . The Immortality of the soule is made demonstrable by force of many irrefragable and conuincing arguments . Both these shal be disputed off , with as much breui●y and perspicuity , as possible I can ; omitting diuers curious and subl●me points , which might otherwise serue to en●āgle the Reader , and to diuert his iudgment from the principall scope intended by me ; since my desire herein i● ▪ that what is here vndertaken , may not be performed out of any idle ostentation , and vanity , but only for the spirituall fruite and benefit of the studious Reader . SYR WALTER RAVVLEIGH HIS GHOST . Of the being of a Diuine power , or God ; and of his Prouidence . LIB . I. IN the first place here , I will recall to light the names of such of the ancient Authours who haue denyed a Deity , or a Diuine power , by the which the affaires of men are gouerned ; and will produce the chiefest argumēts vsed by them heerein . Secondly , I will set downe the contrary sentence impugned by the former Men ; and will fortify it with many conuincing & vnanswerable arguments or demōstrations . Thirdly , I will answere , and satisfy the Reasons vrged by the aduersaries party . VVHO THET VVERE , THAT DENYed a Deity : and what were the reasons perswading them therto . CHAP. I. AMONG the Ancients , some are found , who denying all Diuine Power ( by the which the world is gouerned ) did take away al Diuinity . Others though granting a heauēly & supernaturall power , did neuertheles deny the prouidēce of the said power in particuler things ( and especially in actions proceeding from mans freewil ) moued therto through a shew of some one or other weake reason , which themselues were not able to answeare . Those who absolutly denyed a Deity were but few , of whom the chiefe were Diagoras Milesius , & Protagoras Abderites ( both being schollers of Democritus , & Theodorus cōmonly called the Atheist ( being a most impure & impudent Sophister ) . To these may be adioyned Bion Boristhenites ( Scholler of Theodorus ) of whom we may read in Suidas in his Lexicon , and Laertius l. 2 & 9. de vitis Philosophorum . With these former may be also marshalled Lucian the scorner of all diuine powers , and the bitter enemy of Christians , who for his impiety was torne asūder with dogs , as Suidas witnesseth . Pliny also is to be ranged among the foresaid Atheists ; who in his second book c. 7. doubteth , whether besides the Sun ( which he calleth the chiefest gouernour , & Numen of Nature ) there were any other power , or any other God ; for these are his words , Quisquis est Deus &c. VVhosoeuer that God is ( if any such be ) he is in euery part , whole sense , whole sight , whole hearing , whole soule , whole mind , & finally whole in himselfe : & after refuting the Gods of the Gentils , he further saith : Deus est &c. He is said to be a God , who helpeth others , and this is the way to purchase eternal glory . This path the worthy and noble Romans did tread , and in this Vespasian●s Augustus , the most eminent gouernour in all ages , walked with his children , alwaies supporting the decaying state of men . And that such men should be ranged and marshalled in the number of Gods , was the most auncient manner of shewing thankefulnes & gratitude to men wel deseruing . And then after ▪ the sayd Authour further writeth : It is to be laughed at , to say , That that cheife , and supreme power ( whatsoeuer it is ) hath any solicitude or care of humane things ; for may we not then wel belieue , that then it followeth , that the sayd Numen , or Diuine power should be contaminated and defiled with so w●arisome , and so multiplicious a charge and negotiation ? Now Democritus , Heraclitus , Epicurus , and Lucretius acknowledging a Numen or diuinity , denyed only all prouidence of the sayd power ; since they maintained , that al things did happen either by force of Nature ( as Lactantius sheweth l. 2. de ira Dei. c. 9. & 10. ) or els by the casuall concourse & meeting of infinit Atomi , as is euidently gathered out of Lucretius : and according to the iudgment of some , Aristotle is auerred to be of the said opinion , who in the 12. booke of his Metaphysicks cap. 9. writeth , that it is an absurd thing , that prima Mens , the first mind ( for so he calleth God ) should haue a care of some thinges ; & more ●itting it were , that he should not see such thinges , as see them . Yet the contrary hereto he intimateth in the tenth booke of his Ethicks cap. 8 in regard whereof I hould him rather to be freed from that imputation , then otherwise . Cicero in his second booke de diuinatione , taketh away all prescience and foreknowledg of thinges to come , especially of thinges depending on the freedome of mans wil ; & his reason is , in that he thinketh this foreknowledge carryeth with it a necessity of the euent of thinges : vpon which ground he also denyeth all diuination and prouidence . Among men of later tymes many may be foūd denying the Diuinity it selfe , but few who deny only the foreknowledge of the said diuinity : for the reason of Prouidence or foreknowledge is so inseparably ioyned with the diuinity , as that they cānot ( in the eye of cleare iudgement ) be deuided asunder ; for how impotent and weake should that God be , who were ignorant of those thinges , which euen to vs are become cleare & euident ? And how imperfect and narrow an vnderstanding should he haue , that could not attend to all thinges , which doe fall out in the world ? Therfore it is wisely pronounced by S. Austin a in a certaine place against Cicero : To confesse that there is a God , and withall to deny that he is prescious , or foreknowing of things to come , is extreme madnes . Therefore either preference and prouidence is to be admitted , or els all diuinity is to be reiected . Although at this day there be many who deny in their secret iudgmentes all diuine power and Deity , yet are they not much knowne to the world ; since the feare of the lawes doth impose silence to these kind of men , and only secretly among their familiars they do vomit out their Atheisme . The errours in Religion ( since all such wicked doctrines do finally propend & incline to Atheisme ) haue giuen great occasion hereof : for once departing from the true religion ▪ mans vnderstanding findeth nothing , wherin it may firmely and securely rest ; and then the vnderstanding reflecting it selfe theron , instantly falleth to doubt of the whole mystery of all religion ; as if it were a thing forged only out of policy ▪ that so vnder the tecture & pretext of a Diuine power , the people may the more easily be contained within the limits and boundes of their duties . And hence it proceedeth that among Heretickes , such as are of sharper wits doe inwardly doubt of all relig●on , and either deny , or at least rest vncertaine , whether there be any diuine and supernatural power at al ▪ being thus prepared to entertaine any religion , so farre forth as it forteth to the augmentation & increase of their temporal estates . These men be commonly called Polititians , in that they subiect all religion to policy , & consequently by how much the more any religion is conducing to the bettering of their political and temporall estate ; by so much it is by thē more esteemed and practised . Among these men Nicholas Machiauel hath gained the chiefest place , as appeareth out of his books written in the Italian tongue , and particulerly of that entituled de Principe , which at this day is read by many . The chiefe reasons , whereupon this opinion is grounded , are these following : If there were any Diuine power , by the which the world were gouerned , then would it follow , that improbity , wickednes , & cruelty should not preuaile so much , as now it doth : neither should it haue so prosperous successe and euent , nor should it oppresse and betrample with wrong the vertuous & innocent , as we fynd that in all ages it hath done ; seeing it belongeth , and is peculiarly incumbent to the office of a Gouernour , not to suffer the wicked to rule and sway much , but to chastice them with diuers punishmēts ; therby not only to cause them to cease from afflicting the vertuous ; but also by amending their manners , to affect and prosecute a vertuous life . And for example heereof , let vs suppose any one Citty , the which the worst & most wicked mē do daily gouerne , who without any feare of lawes cōmit rapyne vpon the goodes of their neighbours , do violate and desile the beds of others , and without restraint do satisfy their lusts in all things ; who would say that this Citty ēioyed a Gouernour that is wise and prouident ? Wherefore since in the whole world there is such disturbance of order that we can hardly conceaue a greater perturbation then it i● , to wit , the religious worshippers of God to be oppressed , to endure extreme want and other calamities , to liue in a despicable and contemned state of life , and finally most miserably to dy ; and on the contrary syde , the wicked to gouerne & sway all , to liue affluently & abundantly in all riches , to insult ouer the vertuous , to wallow in sensuality , & lastly to haue a quyet end and death . Now who would here think ( saith the Atheist ) that Prouidence ( by the which all thinges are dispensed , and giuen in an euen measure ) should haue any presidency , or power in the vnequall disposall of these worldly affaires ? For from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and want of order , and from this confusion of things , the former men did coniecture , that there was no supreme gouernour , which had any care in the dispensatiō of temporal busines . This argument is the chiefest for the strengthing of this most wicked assertion , which preuailed much , not only with some of former auncient tymes , but also with diuers in our daies . Secondly , they obiect , that it is euident euen by experience it selfe ; that mens negotiations & busines receaue their successe ( for the most part ) answerable to the industry & endeauours employed in them , & not according to the right & equity of the mater ; hēce ( say they ) it procedeth , that many waging most iniust wars haue obtained the victory , either because they were more numerous & powerful in souldiers● , or in that they were more industrious & painful in their designments . In like sort such men , as maintaine vnlawful suites , do oftentymes by periuryes and false witnesses purchase the sentence of the Iudge . Finally , we find , that mens owne industry and laboriousnes doth much more predominate and rule ouer all their mutuall commercements , then the prouidence or influence of any higher cause . Al which obseruations may seeme to intimate , that there is no superiour Diuyne Power , gouerning and moderating mens actiōs ; but that euery one is lest to his owne particuler prouidence , and watchfullnes . Thirdly , we see that things consisting of nature , do euer proceed after one & the same manner , keeping one immoueable course & order . Thus the Sunne euer ryseth & setteth & rūneth the same circles , occasioning with his approach , the Spring and Sūmer ; with his departure , the Autume & Winter : in like sort things natural do grow and after decay or dye , still one thing begetting another without cessatiō or end , to the perpetuating of the same species or kind , which is a signe that all things are gouerned by the force of Nature , and that there is no other higher power , then Nature her selfe , by the which all these thinges are effected . Fourthly , we obserue that man is first begotten , formed in his mothers wōbe , borne , increaseth , comes to his full groth or vigour , growes old and dyes after the same māner , as other more perfect liuing creatures do , and that he consisteth of the said members and organs ; therfore there is the like end of mās life , as of other creatures ; and as they do vtterly perish away after death , s also doth man. Lastly , if there be any supreme spirit , or diuine nature , it is credible , that it doth not intermedle with mans affaires , nor busieth it selfe with things done among vs. First because , this seemeth vnworthy the maiesty of so great a Deity ; for as a mighty Monarch doth not trouble himselfe with the particuler actions of his Cittizens , workemen , or bond-slaues , litle regarding what they say , thinke , or do , as houlding the care of such small matters to be an indignity to his regall state : In lyke sort , Men scorne the labour & busines of Ants or flees , as not regarding their policy or course they hould . But now in reference & comparison to that supreme power , we men are far lesse inferiour then the Ants. Furthermore , seing that Diuinity is perfectly blessed , containing all sufficiency within it selfe , and seeking nothing , that is extrinsecall or externall ; why then should it be sollicitous and carefull of our Actions ? Finally the former point seemes true , in regard , that by the meanes of humane things ( howsoeuer they happen ) there is neither any more neere approach or further distance from the sayd Deity . Other Arguments to proue the same ( then are here alledged ) I fynd none ; and these former arguments are answered & solued in the fiue last Chapters of this first booke . THAT THERE IS ONE SVPREME Power , by whose Prouidence all things are gouerned ; is made euident by many reasons . CHAP. II. BVT the contrary sentence of this poynt is to be acknowledged and set downe , as an inexpugnable verity ; to wit , that there is a supreme Diuyne Power , by whose prouidence and wisdome all things ( both humane & others ) are gouerned , and this power we cal God. Now this truth is not to be belieued only by force of diuine reuelation , but also is made most euident by many reasons and demonstrations , which are most obuious and familiar vnto vs , and are to be apprehended euen by our senses . For although a diuine nature or diuinity , in respect of it selfe is altogether inuisible , notwithstāding there appeare so many perspicuous notes and prints thereof in sensible thinges so many footsteps euery where ; finally so many sparcles of this light or splendour are shining in euery thing , as that who will diligently insist in the cōtemplation of them , cannot possibly doubt either of the being of a God , or of his Prouidence . Fourteene or fifteene reasons do occurre to me , from which this truth receaueth its proofe , or rather demonstration , which I wil briefly here explicate , to wit : first , from the generall confession of all Countryes , and wisemen . 2. From the motions of the heauens . 3. From that , that thinges corporall and subiect to sight , cannot receaue their first being from themselues . 4. From the pul●hr●●ude and beauty of things and from the structure and position of parts in respect of the whole . 5. From the structure of the parts of the world , in reference to their end . 6. From the structure and position of parts in liuing Creatures , and plants , in reference also to their ends . 7. From that , that the actions and operations of all things , most directly & orderly tend to their end . 8. From the great diuersity of faces and countenances of men , and of their voyces ; as also from the pouerty , and penury , wherin the greatest part of the world are borne . 9. From Miracles . 10. from the predictious and supernaturall reuelations of things most hidden & secret . 11. From Spirits . 12. From the direction and gouerment of Manners and life . 13. From the immortality of the soule . 14. From diuers examples of supernaturall reuenge , and benignity , or fauour . 15. From the punishments suddainly , and visibly inflected vpon blasphemers , sacrilegious persons , and periurers . THE FIRST REASON IS TAKEN from the Confession of all Countries , and of al wise men . CHAP. III. AS much as we may be instructed by History , al Countries ( whether barbarous or professing learning ) haue in all ages maintayned a diuyne & supernatural power to be , which doth know and gouerne al our actiōs , which vndertaketh the charge of vs , to whom in dangers , pressures , and afflictions we are to haue recourse , and from whose hand rewards for welld●ing , and chasticements or punishments for wicked actions are to be expected . So did the Iewes belieue , the Egiptians , Ethiopians , Assyrians , Chaldeans , Grecians , Romans , Germans , French , Indians , the people of China , Iaponians , Tartarians , and all others , not only after , but also before Christs comming . Of the truth of which poynt this is one manifest signe , to wit , in that all these had their religions , their ceremonies , their temples , and their Priests instituted for the worshipping of a diuyne Power . To this Power also they made their prayers and vowes , offered vp their sacrifices and guifts , and diuers wayes laboured to appease , and pacify the wrath of the said Deity . Therfore it followeth , that they all ascribed to this Power , Prouidence ; assuring themselues , that it tooke notice of their actions , that it was able to defend them , to free them from dangers , to imparte to them thinges which they desired , and to take reuenge for iniuries : since otherwise they should pray , & offer vp sacrifices to it in vaine , if it knew not our estates nor intermingled it self with our estates , nor tooke care for vs. And hence it followeth , that this opinion of a Deity is not entertained only by force of Tradition , but is planted in the minds of al , euen by nature her selfe . For although all do not agree , whether the supernaturall power be one or many ; corporal and bodily , or incorporall ; finite , or infinite and immense ; yet all conspire in this poynt , that there was a certaine supreme intelligence , or Diuinity , which is to be adored and worshipped , as euen Cicero ( a ) witnesseth , saying : Among men there is no country so barbarous , or of so iron and hard a disposition , which doth not acknowledge , that there is a God , though they be ignorant , what this God should be . Which Oratour also in another ( b ) place speaking of the said poynt saith , hoc omnibus est innatum & insculptum &c. This thing ( to know that there is a God ) is connaturall to all , and euen engrauen in their soules . Now if the acknowledging of this poynt be incident to all by nature , then it ineuitably followeth , that it cannot be false : for nature neuer planeth in the mynd any assent of falshood , but only of truth ( since otherwise she should be wicked , and should peruert the vnderstanding and reason ) for Truth is the right state , and as it were the health of the vnderstanding ; wheras falshood is a deprauation , and a bad or vicious distemperature of the same : but the Euill , and Vice of any thing proceedeth not from the inclination of nature ( but euer against the naturall propension of it ; ) therefore an vniuersall assent in the vnderstanding of what is false , neuer taketh it origin , and first being from nature . I further add , if it should not be true , that there is a God ; thē should it be not only false , but also altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and impossible , as implying an irreconciliable contradiction ; for if at this present there be not a God , or that he hath no prouidence of our estates , then is it altogether impossible , and inuolueth in it selfe a plaine contradiction , to say , that euer at any tyme he was , or that euer he had any Prouidence . For as Aristotle , and all Philosophers teach : In diuinis idem est esse actu , & posse esse ; non esie actu , & esse impossibile . In things that are diuine , it is all one , the same actually to be , and to haue a power to be ; as also actually not to be , or exist , and to be impossible to be . But how is it credible , that , that which is not only false , but also altogether impossible , should be so belieued among all nations , and should be so engrafted in the mynds of euery man , as that all men in all places should ( without any externall helpe of instruction therein ) entertaine & belieue the same with a vnanimous and general consent and approbation ? And heere is discouered the force of this verity , which is so potent , and hath such a secret agrement and sympathy with mans vnderstanding , as that it is able euen to inuade and possesse ( and this without any coaction or constraint ) the myndes of all . And of this , heere is an euident signe , in that al countries in suddaine and vnexpected dangers ( without any deliberation at all ) do recurre & fly to God , imploring his helpe and assistance , saying : O God succour me , O God helpe me , O God haue mercy on me &c. Againe , in that all nations belieue , that God knoweth al things , and is able to do any thing , they vpon this acknowledged ground , do pray for fauour for their friendes , and reuenge against their enemies , as Tertullian elegantly sheweth in his booke De Animae testimonio . And although the truth of this doctrine be not in it selfe so acknowledged and euident to all , as none can contradict the verity , yet it is so agreable to the light of reason , & so probable , as that the mind of mā is instantly ready to giue assent therto , & the tongue prepared to confesse the same ; and all this through a secret instinct without any precedent deliberation : from whence it appeareth that hitherto neuer any man denyed this verity , but only such , whose naturall iudgement , through some false and weake reason , or through the peruersenesse of his phantasy was mightily corrupted , & as it were darkened with the mist of an erroneous imagination ; no otherwise , then sometimes it falls out , that some men haue denyed thinges , as were most euident to their senses : so Zeno denyed motion , and Democritus , rest ; this later maintaining , that nothnig was permanēt , but al things were in a continual flux and mutability , and that the world did daily grow , and daily decay . Thus we fynd , that nothing is so absurd , which may not to a depraued iudgment seeme consonant to Reason ; and so were the faculties of those few Philosophers mynds infected , who denyed a Diuinity , or Prouidence , as aboue we said : Notwithstanding it is not to be regarded , what some one or other do teach herein , but their reasons wherupon they ground so an absurd assertion , are to be weighed , which indeed are found to be most friuolous , weake , and inconsequent , as hereafter we will shew . To the common iudgment of al Contriēs and nations herin , we may adioyne the like sentence and iudgment of all most learned Philosophers , who euer flourished in any place or tyme : Since al these most cōfidētly euer maintained a Deity and Prouidence , as Augustinus Eugubinus in his worke de perenni Philosophia , largely sheweth . Thus did the Patriarchs teach , the Prophets , and al the wise men among the Iewes ; thus the Priests among the Egyptians , the Magi among the Chaldeans , the Gymnasophistae amōg the Indians the Druides among the French , and the chiefe sects of Philosophers among the Grecians ; to wit , the Pithagoreans , the Platonickes , the Stoicks , & ( as Eugubinus proueth ) the very Academians . I heere omit the most excellent sētences of this poynt , which are frequétly found in Trismegistus , Orpheus , Museus , Homer , Hesiod , Pindarus , Sophocles , Plato and the Platonicks , Seneca , Plutarch , & whō if any be desirous to see , let him peruse the foresaid mentioned Authour . This opiniō therfore of cōfessing a Deity , & Prouidēce is fortified with the authorities of al countries , al ages , all religions , all rites & ceremonyes of diuyne worship , al Priests al Prophets , al discipline of Magi and Wise men , and al the more remarkable Philosophers of al nations ; & finally it is warrāted by the force of nature which hath imprinted this truth at his very birth in mās soule . Therfore what madnes and blyndnes of mynd it is ( for some few weake & sleighty reasons ) to imbrace the contrary opinion ? Since this is nothing els , but to prefer and aduance a mans owne priuate iudgment aboue the iudgment of the whole world & of all tymes , and to venditate himselfe for more wise ( as enioying a more searching and penetrating braine ) then any other man liuing . Therfore the Atheists do herin discouer their wonderfull folly , and insupportable pryde , which thus hath enchanted them . THE SECOND REASON DRAVVNE FROM the motion of the heauenly Orbs. CHAP. IIII. IN this next place I will alledge certaine Philosophical reasons or arguments , & such as are euidēt & cleare to the vnderstāding ; pretermitting the more obscure , which be taken out of the Metaphisicks . First then we see the heanenly bodies to be carryed about in their Orbs with a most rapid and swift motiō . Now this motion cānot haue it beginning frō any force of nature impressed in the heauens , neither from any corporall cause ; therefore it procedeth from some intelligent and spirituall substance , & this substance is God. That it doth not ryse frō any naturall inclination of the heauens , is manifest ; since things which are moued by a propension of nature , direct their motion vnto some one end , the which end once obtained , they cease from further motion , and then do rest , and are cōserued . Thus al sublunary bodyes enioy a power and force to moue , that if chance they be taken from their naturall place , they striue by motion to returne therto ; and being returned do there rest , and quietly enioy their owne being . For all things , which stand obnoxius & subiect to corruption are preserued in their owne naturall place ; but being out of it , they perish , languishing ( as it were ) away and loosing their state of nature . And there is no body , which hath an inclination to motion , so , as it still moues without end , & neuer attaynes to its period , and desired place of rest : for as the Philosophers teach , Motus est quidda●●●perfectum , ●●pote via ad terminum . Motion is a thing imperfect in it selfe , as being but only away or passage to an end , or rest . But there is nothing , which couereth to be euer in its way or iourney ( as I may cal it ) but all things desire to hasten to their terminus , or end , and there to repose and rest . Wherfore we may necessarily conclude frō the premises , that seing the motion of the heauēly Orbs doth not tend , nor is directed to any terminus , or end , where it may find rest and quyet , that therefore this motion floweth not from any inclinatiō of nature , as the motion of all in animate things do , which we see in this world . This poynt is further confirmed from that , that euery naturall inclinatiō to motion is directed to the good of the subiect or body , which is moued : to wit , that the body may obtaine therby its perfection and conseruation , and is not directed to the good or benefit of other bodyes : for euery particuler thing hath therefore a force and propension to moue , that by such a mouing , it may obtayne that place , which is most agreable to its nature , and so may firmely place it selfe , and rest there , and not that by a motion it may benefit other bodies . But now the motion of the heauenly Orbes bringeth no perfection at all to the Orbes , or to those other heauenly bodies ( for what doth that continual rowling about of the Orbes profit , or aduantage the Sunne , or the other stars ? ) but is only beneficiall to the inferiour bodyes , whiles by this motion it carryeth their vertues and influences throughout the compasse of the whole Orbes ; and so by distributing them , causeth all things to receaue vegetation , life , increase , perfection , and conseruation . Therefore it is most euident , that this motion of the heauens proceedeth not from any secret inclination of nature in them : for those celestiall Orbes cannot apprehend or conceaue their motiō to be profitable to this inferiour world ; that out of such a charitable cogitation and thought ( forsooth ) they should thus incessantly moue and turne about : for so to apprehend and reflect vpon the profit of another , is peculiar to a mynd and intelligence endued with reason . From all which it is necessarily euicted and inferred , that there is some most powerful spirit or intelligence , which first conceaued this profit in its mynd , and by reason of the said profit first ordained & tempered this motion , of which spirit it euer dependeth and is gouerned . Furthermore the great variety of the heauenly motions doth sufficiently demonstrate , that they proceed not from nature , whose inclination is euer simple and vniforme . For besides their motion from the East to the west vpon the Poles of the world ( which is common to all the Orbes ) seuerall Orbes of euery Planet enioy a proper motion frō the West to the East , vpon a different Axis , or Pole , a different way , and with different celerity . The Orbe of Saturne perfecteth its course almost in 30. yeares . The Orbe of Iupiter in 12 yeares , of Mars about 2. yeares , of the Sunue in one yeare , of Venus in one yeare , of Mercury almost in like space , of the Moone in 27. daies , and 6. houres . Behold heere the great diuersity . Neither is the poynt here lessened , if in place of the motion of the Planets to the West , we suppose their motiō to the East ( though somewhat slower ) according to the iudgement of some ; because euen granting this supposal , yet the same variety is obserued , the same difference of motion , and the same sympathy , agreement , & proportion . Againe , the Planets sometymes are more neare to the earth , other tymes more remote and distant ; now they are stationarij , then directi , and after retrogradi : to the demonstration of which poynts are inuented the Eccentrick Circles , and the Epicycles . Furthermore many other obseruations in the Heauens most wonderfull and vnknowne for somany ages to all antiquity ▪ are lately discouered by the helpe of a Perspectiue glasse inuented by a certaine Batauiā . As for example , that the body of the moone is spongious , consisting of some matter resembling little locks of woll ; that the star of Venus doth increase and decrease in light like the moone , crooking it self into hornes , as the moone doth ; and when it Orbe is full of light , it is not opposed diametrically to the Sunne , as the Moone is , but is in small distance from the Sunne : from which obseruation it may seeme to be necessarily inferred , that the starre of Venus is carryed in a huge Epicycle about the Sunne ; so as it is sometimes far higher then the Sunne , other tymes much lower . In lyke sort by the former instrument there are obserued , about the starre of Iupiter 4 ▪ small stars , sometimes going before , sometimes following Iupiter : at one tyme they all appeare , at another tyme but some of them , and at a third tyme other some ; from whence also we may gather that the said starres do moue in little Epicycles about the starre of Iupiter . Againe , in the body of the Sunne there appeare certaine spots , which notwithstanding do not euer retaine one and the same place in the Sunne , but daily change their situation ; and at one tyme they appeare more in number , at another fewer . From which it is easily gathered , that these spots do not inhere in the body of the Sunne , but are little starres , which interpose themselues betweene the Sunne and our sight , and are moued in Epicycles about the body of the Sunne . I my selfe haue often obserued these varieties , with wonderfull admiration of the wisedome and power of God ; who hath disposed the course of the starres with that stupendious art and skill , as that they are in no sort subiect to the apprehension of mans vnderstāding . I here omit the infinite multitude of Starres , which ( being neuer discouered to the Astronomers vntill this tyme ) are by the helpe of the foresaid instrument most distinctly seene in the Heauens . To cōclude , in the eight Sphere ( wherin the fixed Starres are ) there is obserued a triple motion . The first from the Fast to the West , absoluing its whole course in 24. houres . The second from the West to the East , which is thought to go one degree in a hundred yeares . The third from the South to the North , and contrariwise ; by force of which motion the beginning of Aries & Libra of the eight Sphere doth descrybe certaine small circles about the beginning of Aries and Libra of the ninth Sphere ; which course is perfected in 7000. yeares . Now , who will maintayne , that so multiplicious , and so various a locall motion should proceed from nature , and not from some one most Wise and Excellent an Vnderstanding or Power , thus gouerning all the heauēs for the benefit of the sublunary or earthly bodies , and particulerly of man , to whome the rest are subiect and seruiceable ? Neither conduceth it any thing against our scope , whether it be replyed , that these motions are performed by diuers trāsient pushes ( euen as the rowling about of a potters wheele is occasioned by the Potter ) or els by certaine stable , firme & permament forces , impressed in the celestiall Orbes ( as some do affirme ) for by whether meanes soeuer it is caused , it necessarily proceedeth from some incorporeall cause indued with a mynd and vnderstanding , & not from any peculiar propension and inclination of nature . Now this Cause ( which with so powerfull a hand , and so many wayes turneth about the heauenly Orbes ) we call God , who either worketh this immediatly of himselfe ( which is the more probable opinion ) or els by the ministery and help of inferiour Spirits , and Intelligences , as many do hould . THE THIRD REASON , TAKEN FROM that , that Corporall substances , and such as are subiect to the eye and sight , cannot haue their being by Chance , or Fortune . CHAP. V. IN the whole course of the nature of things , there must needes be some one cause , of which all therest , in respect of their substance , do depend : and that we call God. That there is such a cause is proued , in that corporeall and bodily things do proceed either from themselues , or casually from fortune , or from some incorporeall cause endued with a mynd , vnderstanding and reason . For neuer did any Philosopher set downe any other efficient cause of the world , then some of these three ; neither can any other cause differēt from these be suggested or imagined , except one will say , that this world is produced of another world , and that other of another , and so still infinitly ; which assertion is in it selfe absurd , seing it implyeth an infinity & interminable progresse and proceeding . Now , it is manifest , that things haue their beginning neither from themselues , nor from Chance or fortune ; therfore it followeth necessarily , that they receaue their production and being from some Mynd or Spirit endued with reason . That they proceed not from Chance , to wit , from a casuall concourse of Atomies , or smal bodies , as Democritus , Epicurus , Lucretius and some other did teach , appeareth both from the structure and forme of all things in the world ; as also from the great order and constancy ▪ which is discouered in the motion of the heauens , and in the function & office of other things : for what man , that is endued with reason , will be perswaded , that those thinges , whose making are accompanied with the fulnes of all reason , & in that respect exceedeth the wit of all art and knowledge , should notwithstanding be produced of a meere casual concourse of Atomies without reason , and without art ? Since to say thus , were as much as to defēd , that some one most faire , sumptuous , and stately pallace were not made at all by any artificer with art , but only by a suddaine mingling and meeting together of certaine peeces of stones into this curious and artificiall forme , fallen from some huge rocke of stone , shaken a sunder by an Earthquake : or that the Annales of Ennius , or Commentaries of Liuy were not cōposed by any wryter , but by a strange and casuall concourse of letters : for if the parts of the world , and disposition of parts , and the bodyes of liuing Creatures , & plants ( in the making wherof is found all reason , art & skil in the highest degree ) can be produced only by a meere cōcourse of Atomies without art & without reason ; then by the same reason , why cannot Pallaces , Temples , Cittyes , vestmēts , bookes , epistles and the like ( in all which is discouered much lesse art , skill , and wit then in the former ) take also their making and being from Chance ? Therefore , let that foolish absurd opinion of the concourse of Atomyes be abolished , which seemeth to be inuented to no other end , then that the maintainers thereof , should not be forced to acknowledge the world to be gouerned by diuyne Prouidence : against which Prouidence they had a mighty auersion ; it selfe of necessity being most formidable and dreadfull to a mynd wallowing in all wickednes & voluptuousnes , as is euidently gathered out of Lucretius and Pliny . That the world and the parts thereof cannot receaue their being from themselues , is no lesse euident . First among subblunary bodyes ( as all those be , which are vnder the Moone ) those which are most perfect ( as Man & other liuing Creatures ) cannot be of themselues ; for how can those things receaue their being frō themselues , which need a preparation and concourse of so many causes , that they may be borne ; and so many externall helpes and furtherrances , that they may liue ? Or how can that be of it selfe , which is extinguished & perished with so great a facility ? Here perhaps it may be replyed , that those bodies , which be Indiuidua , as particuler men ▪ are not of themselues , but that the humane nature in generall ( as being eternall , or for euer ) is of it selfe : and that the like may be said of other Species , or kindes of things . But this is spoken ignorantly ; seeing the Species of any creature , or body is not a thing separated from the Indiuidua ( as certaine Platonickes dreamed ) but doth exist in the Indiuidua ; neither hath it any esse , or being , in rerum natura , but only by reason of the Indiuidua . Yea for exāple , species humana , or the whole kynd of men , is nothing els , but the whole multitude of particuler men , which haue beene , are , and may be , as they all beare a liknes of nature among themselues . Now then if Indiuiduall and particuler Men do depend of another cause , then must also the whole Species or kynd ( which is not distinguished à parte rei ( as the Philosophers speake ) from the Indiuidua ) depend also of another cause . This point is further manifested , in that the whole Species , or kynd may vtterly be extinguished or perishd . But what dependeth not of another , but hath it being only of it selfe , cannot be extinguished : for what is of it selfe , did neuer begin , but had euer its existency ; and therefore cannot cease or desist to be . That it neuer begun , is proued , in that what once did begin , sometimes was not , and therefore it is produced ( as the phrase is ) à non esle , ad esse , from the not being of a thing , to the being of the thing it selfe . Now , a thing cannot produce or cause it selfe ; and the reason is , because that which doth produce , ought to precede or go before , that therby it may draw that , which is to be produced à non esle , ad esse . Therefore whatsoeuer beginneth once to be , is produced of another , & consequently receaueth not it ▪ s being of it self ; for to haue its being of it selfe , is to haue its essēce without the influxe of any other efficient cause . Therefore it is auident that what is of it selfe , did neuer begin , & therefore shall neuer end ; and on the contrary syde , what did begin hath not its being from it selfe , but is necessarily produced of another . Furthermore , euery thing compounded of matter and forme , cannot be of it selfe , but necessarily is produed of some efficient cause , which must dispose the matter , and produce the forme , and ioyne the forme to the matter ; for the matter neither receaueth those dispositions , nor the forme from its owne essence ( since they may be separated ) therefore this vnion of the matter & the forme is occasioned by some extrinsecal cause . The same may be said of euery thing consisting of parts , for seing the parts are not through any necessity vnited among themselues , but may be mutually separated one from another , it must needes follow , that this vnion proceedeth from some cause , which ioyned the parts togeather . From these premises afore , it appeareth , that also the Elements , ( as the earth , the water , the ayre , and the fire ) are not of thēselues , but haue some efficient begining : for if those things , which are most perfect for their nature ( among these sublunary bodyes ) haue not their being from themselues , but from some other cause ; then much more those bodies which are most imperfect ( as the Elements are ) must for their being depend of another : for to be of it selfe , and not to depend of another , is a signe of greatest perfection ; seing , what is thus in nature , is to it selfe the origen and fountaine of all good , and standeth not in need of any thing externall . Furthermore the Elements are not for themselues , but for others ; I meane as they are parts of the world , and as they afford matter to compounded bodyes , therfore they haue not their being from themselues ; for that Axiome in Philosophy is true , to wit : Quod habet causam finalem , ad quam ordinetur , habet etiam efficientem , à qua ordinetur . What hath a final cause , to the which it is directed and ordained , the same hath also an efficient cause , by the which it is so ordained ; for nothing is of it selfe , to the end that it may serue another , but that it may enioy it selfe . Therefore euen in this respect , that any thing is , non propter se , sed propter aliud , not for it owne self , but that it may conduce and be seruiceable to some other thing ; it followeth that the same thing is ordained by some one , which hath intended the good of another . Besides , in that the Elemēts do enioy this or that magnitude or greatnes , this place or that place , in respect of the whole space and place in the world , they receaue not this from thēselues ( seing their essence necessarily exacteth none of these circumstances ) therefore they take them from some extrinsecall cause , which appointeth to euery one of the Elements their measure or greatnes , & their place or situation . To conclude , the Elements are subiect to so many mutations and changes , and to so great a need of extrinsecall causes , as that in regard hereof how can it be possibly conceaued , that they should be of themselues , or be at their owne fredome and liberty , and in respect of their being not , to depend of another ? These former reasons do conuince , that Materia prima ( whereof the Philosophers do teach , that all things were first made ) hath not its being from it selfe , but from some other cause . For this Materia prima either is not distinguished from the Elements ( as many auncient Philosophers did should , who taught that the Elements are mere simple bodies , without composition of matter or forme , and the last subiect of all former ) or els if it be distinguished from thē ( as Aristotle with his followers maintained ) then is it far more imperfect then the Elements , as seruing but for their matter , whereof they are made . Therefore seing this Materia prima is most imperfect and next to Nothing , being subiect to all mutations , and ( as it were ) a seruant to all natural causes , and being of it owne nature depriued of all forme , wherwith to be inuested , and borrowing all its perfection from other things , it therefore cannot haue its being of it selfe , & indepēdent of all other causes . Now then from all this heretofore obserued , it followeth demonstratiuely , that no Sublunary body hath its being and essence from it selfe , but that all things receaue their being from some efficient cause . Now , that this cause is incorporeall and intelligent , or enioying Reason and Vnderstanding , appeareth seuerall waies : first because Materia prima could not be produced by any corporeall cause ; seing that euery action of a corporeall thing euer presupposeth the subiect , into the which it is receaued ( as Aristotle and all Philosophers do teach , ) but before Materia Prima was , no subiect can be imagined , seing it was the first , and ( as I may tearme it ) the deepest , and most fundamentall subiect . Againe , if this Cause were corporeall , thē doubtlesly the heauēs should be this Cause , since there remaineth no other corporeal Cause , to the which it may be ascribed : But the heauens could not produce this Materia prima , both by reason that the Heauens worke not , but by the mediation of light & influence of the stars , both which qualities require a subiect into the which they may be receaued ; as also because before this production , the whole space , in which now the Elements are , was voyde , as being destitute of any corporeall body ; and then it followeth , that the heauens should produce this Materia prima in vacuo , not hauing any precedent subiect matter to worke vpon , and therefore should create it of nothing ; but this doth transcend the power and force of any corporall nature : Therefore in regard of this absurdity it followeth , that the cause of this Materia prima must be incorporall and most powerfull , as being able to giue it an essence and being , euen from nothing . From which Collection it further followeth , that this cause ought to be also intelligent , as knowing what it doth or worketh ; both because euery incorporall substance is intelligent ( as the Philosophers teach ) as also in that it did not produce this Materia prima , after a blynd and ignorant manner , but with a certaine finall intention and determination , to wit , that of it all other things should be made , and that it should be the subiect of all formes . This poynt is made further euident , in that to a cause , which is so perfect , high and potent , the most perfect manner of working is to be giuen ; but the most perfect manner is by the vnderstanding and the will. Againe the same is become more cleare , in that there ought to be contained in the cause all the perfections of the effect , and this magis emi●●nter , more eminently then is in the effect ; I meane when the cause is of a different nature from the effect . Wherefore seing Mans nature ( which is endued with reason ) and the diuers kynd of liuing Creatures ( which enioy sense ) are the effects of this incorporeall or spirituall cause , it most consequently may be concluded , that all the perfection of these ( to wit reason and sense ) are after an eminent manner contayned in the said cause . That the heauenly bodies haue not their being from themselues , appeareth first from their motions ; for if their motions do depēd of some other superiour Cause ( and that spirituall ) as is afore proued , then can it be but acknowledged , that their substance and figure are produced of the same cause ; for who is so voyd of consideratiō , as to thinke , that that Supreme cause should enter into the world ( as into an ample and maisterles house , wherunto it can pretend no right or title ) and should challenge to it selfe the gouernment thereof ? Can it be thought to be so impotent , as not to be able to frame to it selfe ( as it were ) a proper house of its owne ? If this house of the world belong not to this Cause , why then doth it assume the regiment thereof ? Or why hath it stored this our inferiour world with such opulency & abundance of riches of al kynd ▪ as of metals , pretious stones , hearbs , trees , birds , fishes , earthly creatures , and all other variety of things whatsoeuer ? To conclude , if thou considerest the stupendious power , which this cause sheweth in the motions of these celestial Orbs , thou canst not doubt , but that the same Cause is the authour of this whole worke . For although the Sunne be incomparably greater then the vniuesal● Globe of the earth and water ( as is euicted from the poynt of the shadow of the earth , which reacheth not to the Orbe of Mars ) yea according to the iudment of the Astronomers , the Sunne is an hundred sixty six tymes greater then the earth and water ; notwithstanding the Sūne with its whole orbe is carryed about with such a velocity and swiftnes , that in compasse of one houre it goeth in its motion aboue ten hundred thousand myles ; wherupon it is certaine that in the same space of tyme it equalleth the compasse of the earth in its course aboue fifty tymes . Among the fixed starres there are many which are 50. 70. 90. or 100. tymes greater then the whole earth , & ( as the Astronomers teach ) there is none of them , which is not 18. tymes greater then the earth : and yet they are carryed about with their whole Orbe with such a swiftnes , as that such starres as are neare to the equinoctiall lyne do moue euery houre more then 40. millions of myles ( euery million being ten hundred thousand ) and so in one houre moueth more , then comes to two thousand tymes the cōpasse of the earth . Now who is he that will not here fall into an astonishing admiration of his boundles power , who turneth about such vast and immense bodyes , with so incomprehensible and impetuous a celerity ? Or what greater prints , or intimations of Omnipotency can be , then these are ? If any one of the starres should be carryed about neare vnto the earth with the like speed , presently all things would be dissipated & shiuered asunder : the mountaines would be shaken and pulled vp , as it were by the roots , and turned with the earth , and the sea into very dust . The swiftnes of a bullet shot out of a great peece of ordināce seemes great ; and yet if one consider attentiuely , supposing the bullet to be carryed the space of a hundred houres with one & the same swiftnes , yet would it not go so far as once the compasse of the earth . For experience sheweth vs , that in one minute of an houre it is carryed scarce three myles , therefore in one houre 180. myles , in an hūdred houres 18. thousand myles ▪ which wanteth of the compasse of the earth , its circūference ( according to the more true iudgmēt of Astronomers ) being 19. thousand myles , and 80. Wherfore from this we gather , that the Sunne performeth a farre greater course in one houre , thē a bullet would do in fiue thousand houres . Now the celerity & speed of the fixed starres about the Equinoctiall is forty tymes greater , then the celerity of the Sunne . Therefore that incorporeal power and vertue , which doth so gouerne & sterne the celestiall Orbes , as that it is able to driue them about with such a facility , with such an incomprehensible velocity , and so long a tyme without any slacknes , or wearines , doth sufficiently discouer it selfe to be the maker and Lord of the said heauens , to whose good pleasure they are so seruiceable and obedient ; and thus it appeareth that from whence they receaue their most wonderfull motion , from the same cause also they take their nature and being . Doubtlesly no man who entreth into a serious consideration hereof , can be otherwise perswaded ; seing there cannot be a greater argument and signe , that a body is not of it selfe , but dependeth of another , then to shew , that it enioyeth not it selfe , but is made seruiceable and obedient to another . The same poynt is also proued from the consideration of the diuersity of the parts , wherof these Orbes do consist . For seing these are altogether distinct in themselues , and haue different qualities , they could neuer meete altogether for the making vp of one and the same Orbe , except there were some higher power , which did vnyte the said parts , distributing to euery one of thē their place , their magnitude , their measure , proprieties , and influences . And this is further confirmed , in that this different situation and disposition of parts , whereby ( for example ) this Sarre is in this place of the Orbe , that starre in another place &c. is not of the essence of them ( nether doth it necessarily flow from their essence ) therefore it proceedeth from some extrinsecall cause so disposing them . THE FOVRTH REASON , FROM THE beauty of things , and the structure and composition of the parts , in respect of the whole . CHAP. VI. THE very beauty of things , which consisteth in a due proportion of parts , both among themselues , and with referēce to the whole , manifestly sheweth that there is one most wise mynd or intelligence ▪ which first conceaued , weighed , measured and conferred with himselfe all these proportions ; and then after externally produced them out . When we see any magnificent and sumptuous pallace , wherein a most precise proportion and symmetry of parts is obserued , so as nothing which belongeth to the exact skill of architecture is there wanting ; no man doubteth , but that the same was builded by some one or other most artificiall architect . How then cā any one call into question , but that this world first had a most excellent and wise artificer and workeman ? seeing the parts thereof are so perfect , and disposed , and conioyned together with such an exact proportion & sympathy , and whose beauty is such , as that it is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifyeth adorning , beauty , or comlines . The heauen being extended aboue , like vnto a vast and most large vault , couereth and imcompasseth all things , least they be seuered and dispersed ; It is for greater admiration , beauty , and ornament , distinguished with an infinite number of starres , as with so many Iewels : certainly a most faire and pretious vault or couerture of this worldly pallace . Now what is more pleasing to the eye of Man , then those blewish and purple colours of the Heauens ? What more pure , then those shining gems & pretious stones ? What more solide , then that adamantine firmnes of the heauēly Orbs ; which being neuer worne , nor growing old , haue continued so many ages inuiolable ? What is more admirable , then the radiant body of the Sunne , being the fountaine of light and heat ? What Nature hath imparted to all these their forme , situation , splendour , and this celestial and vnchangeable beauty & fairnes ? They do not receaue them from themselues ( since they haue not their being from themselues ) but from another . And if from some other thing they take their essence , then from the same they also take their beauty . But this other thing cannot be corporeall ; since no corporeall thing can be more powerful and fayre , then those heauenly bodyes are . Therfore that , which doth impart to them all these qualities , must needs be a certaine incorporeall or spirituall substance ; whose infinite puissance and incomprehensible fayrnes we are partly able to glasse and see ( as it were by reflexion ) in so great a worke . The Earth also , though it be seated in the lowest place , seruing as the flore or pauement of this princely and imperiall pallace , or rather as a channell , wherinto the excremēts of the elements are disburdened , yet what pulchritude and beauty hath it ? What delight is discouered in the moūtaines , and the vallies thereof , in the springs , floods , gardens , woods , fields of pasture and graine , orchards , and plaines , couered with all kind of colours . exceeding al tapistry , or other such artificial hangings whatsoeuer , through its various and diuers vestment of hearbs , flowers , and groues ? Who can once dreame , that all things are thus disposed of a Nature voyd of reason and vnderstanding ; seeing ▪ that the soule or mynd of man is not able to excogitate or imagine to it selfe any thing more admirable , or beautifull ? Neither auayleth it any thing here to reply , that the Sunne and the starres seeme to be the cause of all these things . For although without the heat and influence of the starres ( wherby the generatiue and seminall power or vertue is stirred , and the vegetatiue humors are prepared ) all these things cannot grow , increase , and come to their perfectiō ; notwithstanding these bodyes take not from the Sunne and starres their originall Cause , and reason of their particular structure , forming , and making ; but from some intelligent mynd or spirit , which hath impressed in the seeds a certaine power or vertue , being ( as it were ) the image of its owne cōceit , by the which ( as by its instrument ) it disgesteth , disposeth , and frameth the body , that it may be altogether answerable and sorting to the intended forme . For nether the Sunne nor the starres can know , of what kynd euery tree ( for example ) will be , or what temperature , colour , tast , smell , or medicinable vertue for diseases it will haue , or with what leaues it is to be couered , with what flowers to be adorned or beautifyed , and with what fruites to be enriched ; finally what measure it ought to haue , what figure , extensions , diffusions , connexions , and innumerable other such obseruations ; all which appeare in euery such particuler body with admirable artifice and wisdome : for there is in euery worke of nature ( as their phrase it ) so great cunning , skill , and subtility , as that no art can attaine to the thousand part thereof ; nor any wit can cōprehend the same . Who then is so voyd of reason , that can be perswaded , that such bodies , in whose making so eminent reason and wisedome is discouered , could yet be made by any Cause that enioyeth not reason ? The Sunne of its owne nature imparteth its light and heat , and in these two sorts , in one and the same vniforme manner it cooperateth with all seedes , to wit in heating the earth , nourishing the seedes , stirring vp the seminall spirit or vertue , and in preparing the humours : therefore this infinite diuersity of things , and this proportion & pulchritude , which is in them , cannot proceed from this Sunne , seing his operation and working is vniforme , and a like vpon al bodies ; but it ought to be reduced to some principle or begining , which may contayne distinctly al these things in it selfe , through the force of a most working reason ; which beginning can be no other , then some one most excellent spirit , which is the Inuentour and workeman of all these things . This poynt wil be made more euident , if we take into our consideration the body of liuing Creatures . Good God , how much art is in their structure and making , & how much wit ? Each particular liuing Creature consists almost of innumerable parts , & yet these parts haue a most exact proportiō both among themselues , as also in relation to the whole , which consisteth of them : which proportion is precisely found in all creatures of the same kynd ; except some deformity therin happen either out of the aboundance or defect of the matter , or by the interuention of some external cause . As for example , in mans body there is that proportion , as that the length of it with reference to the breadth is sixfold as much ; to the thicknes ( which is taken from the superficies of the back in a right line to the superficies of the breast ) ten fould ; to the Cubit foure fould ; to the stretching out of both the armes , equall ; to the foot six times ; to the breadth of the hand , 24. tymes ; to the breadth of the thumbe , 72 ; to the breadth of a finger , 96. times . The like proportion it beareth to the eyes , the nose , the forehead , the eares , to the seuerall ribs , to the seuerall internall parts , to the bones , the bowels , the sinewes , the arteryes , the veynes and the muscles . The like certaine proportions do all these parts beare among themselues ; in so much that there are seuerall thousands of proportions in this kynd , which are to be cōsidered in the fabricke of mans body . For not only in longitude , but also in thicknes , in conformation , in distāce and vicinity , in strength , and in temperature there ought to be a due proportion in all parts ; in this symmetry and proportion of parts among themselues , and in respect of the whole , consisteth all the comline● & beauty of the body ; in so much , that ●f but any one due proportion ( among so ma●y ) be here absent , then is there something wāting to the concurrence and making vp of that pulchritude and fairenes , which is naturally incident to mans body . We may also fynd the like proportion in all other creatures , which consisteth in that structure and forme , which is most agreing to their natures ; in so much , that the very flyes , the gnats , and the little wormes are not destitute thereof . For the making of euery one of these small creatures is according to their owne kynd so perfect , so admirable , and so beautifull , as that if the wisedome of all men liuing were contracted in one , and gathered together , it could not find any one part , which might be corrected or amended ; and which is more , it were not able in its owne retyred thought and imagination to apprehend the reason , wisedome , and prouidence , which appeare in the structure in any of al these or other creatures . Wherupon we may further infer , that supposing any one man were so powerfull and mighty , as that he were able instantly to make or produce outwardly , what he did conceaue inwardly in his mynd ; yet could he not forme any one flye ( bycause he could not comprehend the reason of the outward and inward structure & composition of the said flye ) much lesse could he animate it , or giue the vigour of sense and motion , or plant in it phantasy , and naturall inclination ; since what euery one of these are , cannot possibly be imagined or conceaued . But to descend to Plants ; what exceeding beauty is in all kynd of Plants ? How pleasingly do they apparell and cloath the earth ? How wonderfully doth the earth thurst them out of her bosome , and yet detaynes them by their rootes , least they be torne a sunder with the violence of the wynds ? How great variety is found amōg thē , of so many trees , so many yoūg sprouts , so many kinds of corne and graine , so many hearbs growing in orchards , fields , and mountaines , and to conclude so many fragrant flowers in gardens & orchards ? And touching the vse of these plants , the commodity is manifold ; some of them seruing for building and making of diuers instruments , others for the nourishment of man and beasts , others againe , for the making of linnen cloath ; as also to burne , and for other necessities of mans life . Touching flowers , they do also delight vs with their seueral formes , colours , smels , as that they deseruedly driue vs into admiration of their maker . For there is not greater profusion and wast ( as I may say ) of prouidence and diuyne art in any body so base and instantly fading , then is in these . For what diuersity of formes are found in them ? They are continued together , diuided , deepe , open or displayed , hollow , rising in forme of hayre , formed like little flocks of wooll , winged , hooked , horned , eared like corne , spherically bearing their leaues , enuironed thicke with leaues like clustered grapes , and many other such like different formes . In like sort they are of one leafe , three leaued , foure leaued , or of more leaues ; which leaues bearing themselues in seuerall manners , do occasion infinite other formes of flowers . Neither is their variety of colours lesse thē the variety of formes , as whyte , yellow , red , bloudy , purple , ceruleous or blewish , and finally all mingled colours whatsoeuer , which in regard of their seuerall mixtures are many in number , and therefore they al become grateful to the eye . To conclude , euery particular flower is wonderfull fayre , and the seuerall parts of any one flower is disposed in such variety , for the greater beauty of their forme , according to their nature and the different tymes of their growth , as they cannot by any art possible be bettered or amended . Now who considering these things with a serious meditation ▪ will not acknowledge the infinite wisedome of the artificer , and will not admire , prayse , and reuerence the s●me ? Touching the odour and smel of the flowers , there is also great variety , and the smell in most of thē is sweet ; there is scarce any one flower which hath not a peculiar smell to it selfe , different more or lesse frō all others ▪ In some , that are the fayrest to the eye ( a poynt which may serue as a documēt to vs mē ) the smell is lesse pleasing ; and yet in some others there is an equall strife and contention , betwene the excellency of their forme or shape , & their smel . Now from all these obseruations we cōclude , that it is a truth more radiant , cleare and perspicuous , then the Sunne beames are ; that all these things cannot haue their beginning from a nature , or cause voyd of reason ; but from a most wise and most puissant spirit , or Intelligence , which conceaued all these things afore in its mynd , & which also conferred & weighed together al these particulers , to wit the quantity or greatnes of euery plāte , their figures or formes , their proportions , temperatures , vertues , colours , and smels . Now then this Spirit impresseth all these in the seeds of things , ( as the image of his conceite ) and then worketh and frameth them according to the same . For the vertue impressed in the seeds do not otherwise worke , then if it enioyed reason ; the cause hereof being , in that it is a footstep of a diuyne conception , and as it were a sealed impression thereof . Therefore from this supreme Intelligence , or Spirit ( as being the first inuenting and informing cause ) the beauty , proportion , and perfection of all things doth take its emanation , flowing , and proceeding . Neither only this visible fayrnes , and all variety ( which is subiect to the eye ) is to be ascribed to this cause , but also all inuisible beauty ( which is inwardly hid in those visible things , & can be apprehended only by reason ) is to be referred therto . For frō this inuisible pulchritude the externall and visible doth ryse : since what appeareth externally in these corporall things , either in respect of forme , proportion , colour kynd &c. it cometh altogeather from the internall and inuisible substance ; which substāce is so much the more fayre , and to be admired , by how much , it containeth in it selfe more highly and simply the reason & cause of those externall perfections . In the vegetatiue soule , by the vertue whereof trees , hearbs , flowers and the like ( according to their seuerall kynds ) do lyue , the reason or cause of their structure , & whole forme or shape ( which so much delighteth the eye ) is latent and vnseene . In like sort in the sensitiue soule ( which animateth all liuing Creatures ) the whole reason of the fabricke or forme of the body lyes hidden & imperceptible by the eye ; the same is also latent in the genitall vertue or power , by the which all these things are formed . Therefore how great & bewitching is the pulchritud● and splendour of these soules , in whom all these perfections are secretly and simply included ? And how stupendious & wonderfull are these soules in their owne nature , which after one vniforme manner contayne in themselues so great multitude and variety of formes and figures . Furthermore , in the sensitiue soule is not only comprehended the entyre reason of the structure of the body , but also of all the senses , the imagination , the sensitiue appetite , all naturall instincts and operations , euery one of which , in respect of the wonders discouered therin , transcends mās apprehension . For how great is the power of the senses ? How far of doth the eye penetrate in a moment , viewing all things & apprehending the formes of them , and expressing them in it selfe ? How forcible is the power of smelling in dogs , Vultures , & many other such like ? And as touching the imaginatiue faculty , it is neuer idle , still reuoluing with it selfe , and variously compounding the formes and shapes of things , which it receaueth by the ministery of the externall sense . The appetite draweth and inuiteth the soule to those things ( which the Imagination afore conceaued ) if they be conuenient ; and auerteth it from them , if they be dangerous and hurtfull . To conclude the motiue power obeyeth the appetite with incredible celerity and speed , as appeareth euen in the motion and flying of flees . It were ouer laboursome to prosecute al things in this kynd . Euery power or faculty hath its obiect , instrument , operation , its peculiar māner of working ▪ so occult , secret , and wonderfull , as no man is able to apprehend it ; and yet the reason of all these is contained inwardly in the soules of the said liuing creatures ; so as whosoeuer could perfectly penetrate the nature and the misteries of the soules , should fynd the reasons of all the rest more clearly . Wherfore I am fully perswaded , if one could attayne the perfect knowledge of one small flye , the pleasure of that knowledge would ouerballance and weigh downe all riches , honours and dignities of Kings . For if Pythagora● ( as is written of him ) at his finding out of a mathematicke demonstration did so immoderatly reioyce , as for the tyme he perfectly enioyed not himselfe ; then how much ioy & exultation of mynd will a cleare knowledge of so many and so great misteries bring , which are in themselues discouerable in the making euen of the least flye ; they being such as yet the most eminent Philosopher that euer was , could not apprehend them , and such as may serue to entertaine a most sweet and serious speculation of thē , for the space of many yeares ? Verily touching my owne priuate censu●e , I am of this former opinion ( as I said ) and I doubt not but all such , as attentiuely consider the workes of God , would conspire and agree with me in iudgment herein . But now to speake something of the reasonable soule ; it transcēdeth in beauty , worke and dignity the former by infinite degrees , in the which not only the reason of the structure or making of the body , and of all the senses , but also the faculty of vnderstāding , of recordation or remembring , and of imbracing or reiecting any thing freely ( in the which is included true electiō & freedome of will ) is contained . By the vnderstanding , the soule cōceaueth the whole world , and frameth to it selfe certaine inuisible images or pictures ( as it were ) of al things . By the memory , it retaineth al those images of things wrought by the vnderstanding , and when occasion is ministred , it maketh practise and vse of them . Now , how vast & spacious are those entrances , which are capable of so innumerable formes ? By the will , the soule taketh fruition of all things , & disposeth of them according to its best liking , yea ( and which is more ) it maketh to it selfe election , or choyce of any course of life . Neither is the difference here much to be regarded , whether the soule performeth al these things immediatly by its simple substance , or by distinct faculties & powers , seing the reason of all these are contained in its simple essence . Therfore it necessarily followeth , that the reasonable Soule is of wonderfull pulchritude , splendour , and perfection ; in so much , that if it were to be knowne perfectly , as it is in it selfe , it would seeme to be a kynd of diuinity ; in the contemplation whereof , the mind would be ( as it were ) absorpt and swallowed vp with an incredible pleasure & delight ; seing the essence of it surpasseth by many degrees all corporeall things ; as also the vegetatiue and sensitiue soules of Plants and liuing creatures , in worth and dignity . Therefore out of the premises we may gather , that there are foure degrees of beauty of things in this world ; The first ( which is lowest ) is of bodyes , which are seene by the ye ; the secōd of the vegetatiue soule ; the third of the sensitiue soule ; the fourth of the Rationall , or reasonable soule . Therefore it is euident , that not only the first , but also the rest are formed by some most prudent and skilful intelligence or mind . For if the beauty , which is found in bodyes , be to be ascribed to some such spirit or diuine power , for the wonderful proportions appearing in them : then much more the glorious fayrenesse , which is in the seuerall kynds of soules , which comprehends in it selfe the reason and cause of the bodyes beauty , and which is much more admirable then it , ought to be refered to the same celestiall power . Furthermore I would here demād , how it can possibly happen , that any cause not capable of reason , wisedome , and vnderstanding , could forme and make in the beginning , so many diuersities of vegetatiue and sensitiue soules ; seing euery one of thē is so a●mirable , and is the Effect or worke of so great a wisedome , as that no humane wit is able to penetrate into the seuerall misteries of it , or beget in his mynd the true and proper conceit or image thereof . To conclude ; All the pulchritude and perfection of an Effect , ought to be contained in the cause ; ( for the cause cannot giue that to the Effect , which it selfe enioyeth not ) wherupon it followeth , that all the perfection of liuing creatures , and all the vigour and naturall working of the senses , ought to be comprehended within that cause , by the which they were first framed : and this not after the same manner , as they are in the creatures , but after a more excellent & eminent sort , to wit , as the worke is contained in the mynd , or art of the workeman . This poynt is further confirmed , in that there is no cause ( excepting a mynd or intelligence ) in the which so great a diuersity of things can rest ; but in a mynd or intelligence it may well reside ; euen as the forme of a house , and all the measures and proportions of it are said to be in the phantasy or vnderstanding of the artificer . Ad heereto for the greater accesse & increase of reason herein , that himselfe who framed the soule of man , endewing it with reason , vnderstanding , and frewill , cannot possibly want reason , vnderstanding and frewill ; but must haue them in more perfect and excellent manner . For how can he want reason , vnderstanding , and will , who first made and gaue reason , vnderstāding and will ? The Prophet therfore truly said , Qui plantauit aurem &c. He which planted the eare , shall he not heare ? Or he that formed the eye , shall he not see ? especially seing these are such perfections , as the hauing of them is not any impediment to the fruition and enioying of greater perfections ; since it is far better to be indued with vnderstanding and frewill , then to want thē , or to haue any thing which may be repugnant to them : from all these considerations then it is most euident , that there is a certaine supreme Intelligence , or Spirit , which is the inuentour , authour , and architect of all these visible , and inuisible beautyes , in which spirit , as in its cause al pulchritude & splendour doth eminently exist , & this spirit we call God , who be eternally blessed , praysed and adored . THE FIFTH REASON DRAVVNE FROM the structure and disposition of the parts of the world , with reference to their ends . CHAP. VII . EVEN as , not any of these things , which are subiect to our sight , taketh its being from it selfe , but from some efficient cause ; so nothing is made for it selfe , but with respect to some extrinsecal end , to the which end the whole structure of the thing , as also al its parts , and faculties of its parts , are ( after a wonderfull manner ) disposed and framed . Therefore of necessity there must be some one most wise mynd or spirit , which aforehand conceaued in it selfe all those ends , and ordayned proportionable and fitting meanes to the said ends . For Nature , which is not capable of reason , nor endued therwith , as it cannot conceaue or comprehend the ends of things ; so neither cā it dispose or set downe sutable meanes to the said ends ; since this is a chiefe worke of art and wisedome ; we will make this manifest first in heauenly bodyes . The Sunne , excelling in fayrenesse all visible things , is not for it selfe ( for it can not apprehend , or reflect vpon its owne beauty ) but for the good & benefit of other things , to wit , that it may enlighten the world , and cherish al things with its heat ; not much vnlike , as the hart is in man , and other liuing creatures , which is not for it selfe , but for the good of the whole body ; for as the heart is in the body endued with life , so the Sunne is in the whole body of the world , which wanteth life . This then being thus , the Sunne ought to haue a certaine proportionable measure of light , and quantity , as also a determinate place in the world , least that the light being ouer radiant , shyning and great , or it self in place ouer neere , it should burne the earth ; or on the contrary side the light being too remisse & smal , or too far of from the earth , should not sufficiently lighten it , or heat it . Now , this disposition of a fitting quantity , light , and place , cannot be assigned by any , but only by such a mynd or spirit , as is able to consider the end and the meanes , and of iudgment to set downe a sorting and conuenient proportion betweene them . But if the Sunne be made not for it selfe , but for some external end , then much more the same may be verifyed of the rest of the starres , of the heauenly Orbes , and of all other corporeal natural bodyes . This poynt may be further fortifyed by this ensuing reason : That , which is for its owne selfe , ought to be of that excellency and perfection , as nothing can be more excellent , for the good whereof this other may be ordained ; This is euident euen in reason , since otherwise it should not be for it self , but for that , for the benefit wherof it is disposed . Furthermore it ought to be of such a nature , as that it may conceaue & enioy its owne goodnes ; for if it hath no sense & feeling hereof , it is nothing aduantaged by such its excellency ▪ For what can the domination and gouerment of the whole earth profit a mā , if he neither can take any pleasure therby , nor knoweth that he hath such a principality , or rule belonging vnto him ? Therefore it is an euident signe , that , what cā not perceaue its owne good , is not made for it selfe , but for some other thing , to the which it becomes profitable . But to apply this now ; no corporeall nature is so excellent , but it may be ordained to some other thing more excellent & more worthy ; for the degree of a reasonable nature transcēds and exceeds much in worth the degree of a corporeall Nature , and this to the former for many vses becomes seruiceable . Againe a corporeal nature cannot haue any feeling of its owne good , but resteth only in being profitable and expedient for some other thing : Therefore it followeth , that not corporeall or bodily nature is made for it selfe , but euen of its essence & being , is ordained to some other thing , to wit , to a reasonable nature , for whose behoofe and good it existeth . From which it may be gathered , that if there were no reasonable nature , then all the corporeall nature should exist , as in vayne & bootles ▪ as not being able to bring any benefit to it selfe , or to any other thing ; euen as the fruition of great riches should be altogeather vnprofitable , if the man possessing them , should haue neither knowledge , vse , nor feeling of them . The same poynt is further made euident frō the motion of the celestiall Orbs , which motion bringeth no benefit to the heauens themselues , but is wholy applyed to the good and vtility of man , & of those things , which are commodious to the vse of man. For first the motion of them is so tempered , that all Countries of the earth ( excepting some few , which are beyond 66. degrees neere to the Poles ) enioy within the space of 24. houres both day and night ; this being so directed to the most gratefull alteration and change of day and night . Furthermore the Sunne by his proper motion vnder the Eclyptick euēly cutting the equinoctiall lyne , and declining sometimes to the south , or at other tymes to the north , more then 23. degrees , causeth the foure seuerall tēperatures of the yeares , ( I meane Winter , Spring-tyme , Summer , and Autumne ) all these being most accommodate and fitting for the good of such things , as the Earth bringeth forth . For the winter so worketh by its cold , that the spirit and heat ( which is within the seeds and buds ) being inwardly receaued , all things may be more strengthned with in , that so they may better gather humour and nourishment ; that they may fasten their rootes in the earth and finally that all such things may inwardly swell , therby to burst out in due tyme. The spring through its pleasing and tēpered heat calleth all things forth , drawing out buds , leaues , grasse , flowers , and the like . The Summer with its greater heat consumeth the super abundāt humour , disgesteth crude and raw things , extenuateth and refineth things grosse , openeth passages in the bodyes , diffuseth or powreth in the spirit , & bringeth fruites to their maturity and rypenes . To conclude the Autumne with its , humour and moderate heat , tempereth a new all things , correcteth the drynes and heat of things , which the summer aforehād bestowed ; it also disposeth the earth to new seedes and new grothes ; lastly it repaireth the decayed states of liuing bodyes , through want of naturall heat ; Now out of all these obseruations , who seeth not , that all this motion of the Sunne , and the heauenly bodyes was first ordained & euer after is perpetuated and continuated to the benefit of man , & to the grouth , increase and fuller aboundance of all liuing creatures , & other bodies , which may in any sort be seruiceable to the vse of man ? For no other benefit of it can be assigned thē this , nor any other cause can be alledged , why the motion of the Sunne , and the other celestiall Orbes should be in any such , and such sort . Now if any enter into consideration of Wynds , raine , snow , and frosts , he shall easily discouer , that these are ordayned for the good , emolument , and benefit of liuing creatures , but chiefly of Man , And first of Wynds ; the vse of them is various and great , for they ventilate and fan the ayre , and so m●ke it more wholsome to be breathed in ; which if it should continue vnmoued and vnshaken , would putryxy , and being by this meanes affected with some pestilent quality would kil both men and beasts : For such close places ( we may obserue ) wherin the wynds blow not , are become most pestiferous and noysome . Secondly , the wynds serue to carry the clouds about through the ayre , and so to disperse and distribute them to seueral countryes & regions : for without the help of the wynds the mediterranean places , and such as are farre distant from the sea , would be euer destitute of cloudes and showers ; and so would become ouer hoate , barren , and inhabitable . For seing from coasts and places far remote from the sea , there cannot be drawne vp sufficiēt store of vapours , which may serue for clouds and raine , except they being eleuated frō other places , be thither carryed by force of the wynds , the said mediterranean countryes would be continually scorched with the sunne , and be depriued of all rigation and watering . For it is the sea , which chiefly ministreth matter for clouds , out of whose vast bosome ( being directly and continually opposed to the Sunne ) great abundance of vapours are attracted vpwards , by the heat of the Sunne ; which being after by force of the cold gathered into Clouds , are lastly resolued into showers of raine ; wherfore , except the wynds did carry these clouds vnto another place , all raine would fall into the sea , from whence the matter of it doth ryse ; and the whole earth through want of watering would remaine barren and vnprofitable . Neither this aboue would happen , but also all fountaines & riuers would in a short tyme be drawne dry : for these take their begining and continuance from the srow , & showers , which fall vpon the mediterraneā and mountanous places . For the Snow , which during the winter falleth vpon the hils , melting by little and little through the Suns heat , and distilling into the hollowes and concauityes of the hils , doth in the end cause springs or fountaines . In lyke sort the waters of showers , being receaued and drink vp into the higher places of the hils , and after many wyndings to and ●●o vnder the earth meeting together , do in the end , fynding an issue or passage , breake out into fountaines or springs . Now , of springs being mixed with other waters ( whether proceeding of snow or of showers ) & running into one common channel , are begotten Riuers . And hence it followeth , that during the summer ( when it but seldome raineth ) riuers are greatly decreased , and except they be sed with snow water , they are sometymes dryed vp . So as if for the space of two or three yeares it should neither raine nor snow , it would follow ▪ that all riuers and almost all fountaines would cease their rūning through want of matter . But these things are so disposed and gouerned , that for certaine seasons so great store of raine and snow may fall , as that therby the springs and riuers may be continually maintayned and fed . Furthermore the wynds are necessary to dry vp the vnprofitable humour of the earth to recreate and refresh the bodyes of liuing creatures , to rypen fruites , to the turning of mils , and such machines or workes and finally to the vse of Nauigation ; for ●●●●●●●ting there were no wynds , all Nauigation would almost cease . But what great pro●● doth ryse by Nauigation to Man ? For by this , what merchandize is in forraine countryes , which conduceth either to the commodities of mans lyfe , or to the vse of phisick , or to the delicacy of nature , the same is most easily transported throughout the whole world ; and what is peculiar to few , is by this meanes communicated & imparted to all mankynd . Neither is the profit of the showers & raine inferiour to that of the wynds : for it cooleth the ayre , refresheth the bodyes of liuing creatures , perpetuateth and continueth springs & riuers , ministers drinke to beasts , watereth the earth , and maketh it fruitful ; for without showers of raine the earth would become dry , barren , depriued of all beauty & ornaments of trees , grasse , hearbs and flowers , and finally not fit and commodious for the habitatiō of man & beasts . Showers receaue their fecundity , and fruitfulnes from a double cause : first by the mixture of a viscous and fat matter , which is exhaled and drawne vp with the vapours from the earth and the sea ; for the sea being fertil , hath a certaine fatnes , with the which fishes are nourished . Therefore while the Sunne eleuateth vp the more thin parts of it ( which are vapours ) it withal attracteth a certaine oyle and fat matter ; which being mingled with the vapours , & after throgh cold conden sd and thickned into rayne , doth water the earth . The same thing also hapneth , when vapours and exhalations are drawne vp through the Suns heat from a fenny earth , frō gardēs , fields , & woods . Secondly , showers take their fruitfulnes from the spirit and heat included and impressed in the cloud or shower by the beames of the Sunne : for this spirit or heat causeth all things to grow and increase . And to the end , that the fall of showers should not ouerwhelme with an ouer great and impetuous force & weight , the tender buds and flowers , therefore the diuyne prouidence hath ordayned , that they do not fall ouer abundantly and precipitantly , but that frō a great height they should distil by little & little through a large tract of the ayre , wherby they being deuided into infinite most small drops , do be sprinkle the earth with a pleasing moisture and humidity . And to the end , that what is thus falen vpon the earth , should not by the heat of the Sunne be instantly dryed vp & consumed , before it could penetrate and descend to the roots of plants ; therefore for the most part , certaine dry remnants of clouds do intercept the beames of the Sunne , vntill the earth do drinke and suck vp the raine , and transmit it to the rootes , for the better nourishing of the fruite which it bringeth forth . Also Snow ( which is as it were the froth of clouds ) is accompanied with no small benefit ; for besides , that it affords matter for the continuance of springs and riuers , descending from the highest mountaines , it doth couer the earth ( as it were ) with a fleece of wool , and by this meanes keeping the heat of the earth within , it hindreth , that frosts , penetrating ouer deeply the earth , do not extinguish the seminall vertue resyding in rootes ; and thus , Snow is one cause of the earths great fertility of plants . Snow also hath in it selfe a fecundity and fruitfulnes , in regard of the ayre included in it , which shining with infinite bubles , giueth that extraordinary whitenes to the Snow . Frost in like manner is most profitable to all things , for by a repercussion & beating backe , it keepeth within , the spirit & heat of the earth , and of liuing creatures , not suffering it to euaporate and vanish away . And from this it cōmeth , that in colder coūtryes , and such as are subiect to frosts , men are of a more robustious & greater stature , and longer lyued , then in hoater regions . Now these , to wit , Wynds , showers , snow , frosts , and the like come not promis●●ously in any tyme of the yeare , but are so distributed by certaine seasons thereof , as they most aptly agree and sort to the begetting , growing , increasing , and perfecting of plants and liuing creatures , and to the perpetuating of their species and kynds , and further do serue most cōmodiously to Mens vses . From all which it is euen demonstratiuely concluded , that all these are ordained and instituted by a most wise , and most powerfull mynd or spirit , for the good and s●ruice of liuing creatures , and chiefly of Man , to whom all the rest are subiect . And that the Elements are for the same cause made , and do to that end enioy such their peculiar situations , and their proper formes and figures , which now they haue , doth abundan●ly appeare from the consideration of the earth and water . For if we consider precisely things , as they should be in their owne nature , the earth ought to be exactly round ▪ and the water ought on euery syde to couer & encompasse the earth ; Seing all things , that are ponderous and heauy , ought to descend equally towards the Center of the earth ; and by how much one body is more heauy then another ; by so much it ought to be more neere to the center , and lower in place then the other . Therefore the earth ought to be vnder the waters , and the waters specially to be powred about it . But we see that these two Elements are far otherwise situated : for a huge portion of the earth , to wit , all that which is not couered with the sea , and all the immense weight and heape of mountaines , is far higher , and more remote from the Center , then the water is . For there rūneth a mighty vast channell through the middest of the earth of an infinite profundity , deuided into seuerall passages , which running diuers wayes and in some places of greater breadth , in others of lesser , do make Ilands . Into this channell all the Element of water is receaued ( that only excepted , which being extenuated and made thin , turneth into vapours ) that so the earth as free from being couered with water , might be made seruiceable for the habitation of men and other creatures , and for the groth and increase of things . Furthermore , the Earth is so fashioned and brought into that forme , that from the sea towards the mediterranean places , it by insensible degrees lifteth it selfe vp , & riseth higher , vntill it end into mountaines and rockes : in which poynt consisteth a most admirable art of the diuyne Prouidence . For first by this structure of the Earth , it is made free from all perillous inundations , which by little and little , and in long processe of tyme by tne influence of the starres , or force of the wynds might endanger al the Earth . For we see by experience , that such bordering parts of the earth , as are neere to the sea , and do not much exceed the Sea in height , are often vtterly ouerflowed with the deaths of the Inhabitants , and losse of all goods . Furthermore if this easy ascent & rysing of the Earth were not , there could not be any riuers : for if the superficies of the earth were equally distant from the Center , ( as in a globe perfectly round ) then would there be no fall of riuers ; for the water cannot flow , except it fynd places more low and neere to the Center : And if the Earth should suddenly be lifted vp into steepe heights , then would the fall of riuers be more impetuous and violent , then were requisite ; neither could riuers being so precipitious and downfall be commodious to mans vse ; neither could they runne continually through defect of matter . I here omit the danger of inundations , which often do chance ( to the great losse and detriment of the inhabitants ) when abundance of raine aud melted snow being gathered together , do suddenly and precipitantly fall from some great height . Therfore the Earth ought to ryse in height by little and little , and by insensible increasings from the mouthes of the riuers ( where they runne and disgorge themselues into the sea ) euen to their springs and to other mediterranean places . Now if we insist in the speculation of mountaines , we shall fynd ; that in nature there is no necessity of them , but only for the behoofe and benefit of man. For they first serue to breake the force of wynds , which might be very domageable to all creatures , if all coasts were plaine & euen , and no hinderance were interposed to slacken their strength . Hence it proceedeth , that wynds are more impetuous and boysterous in the open Sea , where all is plaine and eauen without any obstacle , then in the middle places of the Earth . Secondly , Mountaynes & high hils serue for bounds of regions and kingdomes , for they are ( as it were ) the limits or closures of great kingdomes , by the which the ambition of men and desire of further enlarging their Regality is bridled and restrained , least it should incessantly exercise it selfe in vexing and subduing their bordering neighbours . Therefore the safety of kingdomes is much preserued , and the infinite miseries and pressures still attending vpō wares by the difficult & inaccessible , passages of the mountaines , are much hindered . Great hils do furthermore suppeditate and mini●●er matter for building , as stones , lyme , wood , tyle or slate , with many other things either necessary , or at least very commodious to mans life . For almost all metals and diuers kynds of pretious stones are digged out of the bowels and veynes of mountaines . There also do grow vpon mountaines diuers rootes of great vertue , and infinite kynds of hearbs , as also most excellent wynes and oliues . Lastly they containe the origins , and beginnings of springs and riuers , and they perpetuate & stil continue them by feeding thē with matter and store of water . Now let vs next descend to the quality of the Earth and Sea ; For this is not found to be such , as the nature of these Elements ( being considered in it selfe ) doth require , but such as may best sort to the preseruation of liuing Creatures and commodity of man. For if we precisely consider the nature of these bodyes , the Elements ought to be simple or without mixture of other bodies , vniforme and in euery place of the same vertue , operation & affectiō . For the earth in its owne nature is vehemently dry , and moderately cold ; the water extremly cold and moyst ; the ayre moyst and moderately hot ; and all these are naturally depriued and voyd of al sapour or tast , colour , and odour or smell . But this poynt is far otherwise ; for there are many diuersities & differences of soyles of the earth ; for they are hoat , cold , temperate , such as may be crūled away or brokē into small peeces , light , ponderous , fatty , vnctious , dry ; In colours blackish , reddish , yellow , whyte , as also of seuerall tasts , ●nd odours or smels , and fit and commodious for the bringing forth of seuerall things : according to those verses . Hic segetes , illic veniunt faeliciùs vuae ; Arborei foetus alibi , atque iniussa virescunt Gramina ; Nonne vides croceos vt Tmolus odores , India mittit ebur , molles sua thura Sabaei ? Therefore seuerall soyles & earth haue their peculiar fecundity & quality impressed in them , by him who first created this Element . Neither can we ascribe all this diuersity to the Sunne and the starres ; seing that vnder one and the same Climate there are some places more desert & barren , other most fertill ; and such of these places as are fertill , do not bring forth the same kynds of plants & other liuing Creatures , though they receaue one and the same aspect & influence from the Sunne and the starres . In like sort , the earth doth not produce all kinds of metals and minerals in one and the same place , but diuers in diuers places . For ●n one place it bringeth forth stones , in another , chalke , red lead , in a third , brasse , tyn and lead , in others gold , siluer , & pretious stones . Therefore the earth in diuers places receaueth diuers vertues , forces and operations , that therby it may minister to Man all kynd of riches , which not only cōduce to an absolute necessity of mans life ; but also to a greater conueniency , delicacy and splendour thereof ; which poynt doth turne to the greater honour , glory , & laud of so munificent a Creatour . In lyke sort , the Sea hath its fruitfulnes altogether most admirable ; & this diuers , according to the difference of places . For not in each part of the Sea all kynds of fishes are found ; for some kynds do breed in the North , others in the South seas ; Some also only in the East , & others in the West seas . Furthermore all the sea ( meere contrary to the nature of that Element ) is of a strāge saltnes . Now from whence doth this come ? Or what power & vertue gaue this saltnes to it , and to what end ? The reason is ridiculous and absurd , which some Philosophers haue inuented hereof , to wit , that this saltnes cometh by reason of the Sunne beames , by the which the bottome of the sea is scorched and burned ; and that adustion and burning causeth saltnes ( say they ) is proued from the experience in burnt ashes . That this reason is most insufficient , is euident : for how cā the bottome or the groūd vnder the sea ( being couered with such an infinite store of waters , that in some places it is 500. or a thousand cubits deepe ) be so burnt by the Sunne , as that from them all the whole sea should contract such a bryny saltnes ? For the Sunne burneth not but only by reasō of its light , which light doth not penetrate in the water further then 15. cubits ( as diuers Swimmers vnder water affirme ) and the light is so faynt , that the heat thereof can hardly be felt , but a little vnder the water . Now , that saltnes should proceed of adustion , it is required , that the adustion be so great , as that it dissolueth the matter , & reduceth it to its beginning , as experience showeth . Neither doth adustion and burning properly cause salt in other things , but rather openeth and discouereth it ; And therefore we see , that of seuerall bodyes the salt is seuerall , and taketh its seuerall vertues & operations from the bodyes so strayned & refyned , as the Chymickes do experimentally proue . In like manner the spirit of euery thing ( or the oyle which is extracted out of it by fyre ) doth aforehand lye hidden in the thing it selfe . Furthermore if salsity or brynenes proceed from this adustion , then ought the Sea to be dosy , more and more salt ; wherupon it would ●ollow , that the fishes as not ēduring that temperature , would in the end dye , as it hapneth in the Lake Asphaltites ( which is called Mare mortuū ) since the nature of fishes requires a certaine temperature of the waters . To conclude the increase of this saltnes in the Sea would be noted at least in seuerall ages , but no such augmentation hath hitherto bene obserued . Of the lyke improbability is that sentence , of the first origin of mountaynes , which teacheth , that the first proceeded of Earthquakes , by reason that the ayre , and other such spirituall substance , which being included in the bowels of the earth , did aduance and lift vp the higher part therof . This opinion might with some probability be maintayned , if it were deliuered only of some certayne little hils . But it cannot with any show or colour of lykelyhood , be verifyed of that great multitude of most huge mountaines , possessing many mediterranean places , and extending in length 800. or 1000. myles . But omitting many other strong reasons , by the which this fiction is refuted , I conclude that the saltnes of the Sea was first giuen to it by the authour and maker of it , who as he implanted ( contrary to the course of nature ) a fecundity in the earth for the bringing out and nourishing of plants , and liuing Creatures , so the like the bestowed vpon the sea for the production , ingendring and feeding of fishes . From all which speculatiōs it is most necessarily gathered and inferred , that al these things ( aboue mentioned ) were so disposed and ordained for the vse and benefit of Man ▪ by some most wise and most powerfull Intelligence ; since all things ( euen besides their naturall condition ) do serue , and become obedient to the vse of mans life , and al do finally propend and are directed to this end ; Neither can there be rendred any other reason , why they should be ordered in such sort , as they are , but only for the emolument , commodity , and seruice of Man. Neither it is in any sort preiudicial to the being of a diuyne Prouidence , that by reason and meanes of impetuous wynds , hayle , thunder , earthquakes , infection of the ayre , inundation of waters , drouthes , & the like , men do often suffer great calamities & miseries ; since these things do more euidently demonstrate the being of the said prouidence . For as it is the property of a Prouident and wise Prince , so to dispose his lawes , tribunals or Iustice seats , towers , prouision of warres &c. that they may be directed to the good and security of his subiects , as long as they liue in due allegiance and duty towards him ; and the same things also to turne to their chastisings and punishments , if after they should once endeauour to shake of the yoke of subiection : Euen so although that supreme Power or spirit hath finally created the heauens & the Elements for the seruice of man ; yet hath he so tempered these things , that withall they may serue , as scourges for the castigation of sinners ; which chasticement may neuertheles be beneficiall to such , who know to make true vse thereof , as hereafter we will shew . Some here may obiect ( contrary to our former doctrine ) that such things , wherof we haue intreated before ; haue not their euēt from any particuler end , to the which they are by any intelligent cause directed , but only by reason ( as the Philosophers phrase & dialect here is ) necessit●tis materiae , through the nature of the matter forcing or causing such effects : as for example it is naturall , that through the heat of the Sunne vapours and exhalations be attracted from the Earth & the Sea ; the which being eleuated aboue , are repelled backe by the cold of the midle Region , & so do cause wynds , or els being gathered into clouds , do minister matter for fayne , snow and haile , from which sp●ngs and flouds do after take their sou●ce and beginning . I answere hereto and confesse , that some of those things may seeme to take such their euents from their matter , whereof they are made : But this discouereth a greater and worth ver disposall of the diuyne Prouidence , by the which the vniuersall cause of things ( to wit the motion of the Sunne & staris ) is ●o ordayned and gouerned , as that without ●●e c●course of any other efficiēt cause , it can occasiō the foresaid things , as wynds , ●●●●e and the like , at such tymes and in such s●●so●s , as are most conuenient for the producing and nourishing of plants and liuing creatures , and for the benefit of man. And therefore these effects do thu● fall out , not only throgh the ●●●o●●emēt of the matter , but withall through the various aspect and applicatiō of the vniuersal cause A●d herto for the greater fulnes of our answere herein that the disposition and placing of the Sea and the earth , the first beginning & large extension of mountaines , the channels of riuers &c cannot be referred to any necessity of matter or force of nature , but are necessarily produced by art and Prouidence as is aboue shewed . And thus it falleth out that ( for example ( Egipt ) being destitute of raine ) is in the summer tyme so watered with the inundation of Nilus , & therby so couered ouer with a fat & vnctious ●ly me , as it becometh most fertill . In like sort one of the Iles of the Canaryes ( ca●led Ferr● ) wanting altogether sweet water , is supplyed heerein by diuyne Prouidence from a tree there growing ; whose nature is such , as that it daily distilleth ( like vnto a spring or foūtaine ) a certaine sweet humour , which serueth for drinke both to man , and beasts . Now besides the heauenly and Elementary bodyes ( of which we haue spoken afore ) there are found three perfect kynds of mixed bodies , to wit liuing Creatures , Plants , and all such things as are to be digged out of the bowels of the earth ; al which no doubt were first created and made for the vse of Man ; considering , that we see they are subiect to Man ; he ruling ouer thē , and applying them at his pleasure to his owne vse and benefit . From all which , this one true resultācy or conclusion may infallibly be gathered ; that all this aspectable world , with all the things , which it containeth , was first made for the cause of Man ; and that it serues for the tyme , as a most ample and fayre house , furnished with all things seruing either for necessity , or pleasure and delicacy ; in the which man is placed , to the end , that he acknowledging a diuyne and supernaturall power to be the authour of this world , may loue , reuerence , and adore the said power ; and that he may vse these things according to the true vse and prescript of Reason ; whether they conduce to the maintenance and sustentation of his body , or solace and comfort of his mynd , or to the health and increase of knowledge . For seing the ranke of things intelligible and endu●d with Reason , is the highest and most worthy among al things created , it followeth , that man ( as being an intelligent and reasonable creature ) is of a more eminent nature , degree , and order , then any other thing in the whole world . Therfore man ought to be the end of all things in the world , and they to exist , and be for his vse . For man only considereth al things in the world , apprehendeth all things , and vseth and enioyeth all things . Man only also feeleth and discerneth the sweetnes & beauty of al things , who being ( as it were ) a certaine secondary Numen , or diuyne power , doth produce and create by the help of his vnderstanding al this corporal world in himselfe , after an incorporeall manner : for without man to apprehend them , in vaine were all this so great beauty and artifice of all things , ●● vayne so wonderfull a disposall of them ; ●● vaine so stupendious a structure and com●osition of all : finally in vayne were such variety of formes colours , smels , sapours , and temperamēts . For if man were not , then there were nothing left , which could discerne or apprehend these things , admire them , praise thē , vse them , or take any pleasure of them . For al other liuing creatures are se●uile & mancipated to the senses of tast and feeling , and do not apprehēd any thing vnder the shew and forme of good , but what is agreable & sorting to their belly , or venereous pleasure , & this also after a brutish māner . Therefore as that house , wherin no man doth inhabit , and of which none is to make any vse or benefit , ( though it be otherwise stored with all abundance of furniture and domesticall necessaries ) is not to be prized , but to be reputed , as a needles Edifice or building ; Euen so this world ( though thus beautifyed ( as it is ) with such variety of celesticall and terrestriall bodyes , and al other things accompanyng the same ) should but exist in vayne and fruitlesly , if there were no rationall and intelligent nature , to reside and dwell therein , who were able to apprehend , obserue , and discerne the admirable workes therein , and to take fruit and pleasure of it , both in regard of temporall commodity , as also of speculation & knowledge . Now then from al these Considerations it is most cleare , that this world was made for man ; and consequently that there is a Prouidence , which did create the world to this particuler end . For it could not exist by it selfe to this end , neither could it receaue from it selfe al this disposition ▪ by the which it is so wonderfully accommodated to the vse of Man ( as is aboue shewed : ) Therefore the world hath its being , its forme , its disposition , its motion , and its forces & vertues from an intelligent nature , which we call God. THE SIXT REASON , BORROVVED FROM the structure or making of liuing Creatures , and Plants , with reference to an end . CHAP. VIII . THAT the Prouidence of this diuyne and supreme Power , is not only in generall and confusedly ; to wit , as it ordaineth the foresaid generall causes to the productiō of sublunary things ; but also , that it is in particuler and most perfectly , as distinctly belonging to the least things , is euidently conuin●ed from the structure and making of liuing cr●atures and plants . For the seuer●ll parts and members of them are framed with such exquisite artifice and skill , and with such a proportion , and so apt and fit to performe their functions and ends ; as that no art or wisedome can add any thing therto , or correct or better the lest thing therein : which poynt is a most absolute demonstration , that al these things were first excogitated , inuented , & made by a most wise spirit , or mynd ; and who fi●st distinctly and ●epara●ly considered all particulers aforehand and then after most curiously produced and b●ought them fo●th , through his admirable and stupe●●dious art . This we will make euident by some examples , & first we will a little insist in the speculation of Mans body . Well then : Man could not consist of only one bone , because then he could not bend himselfe , nor vse his members to seuerall motions and functions ; Therefore he is framed of many bones ; some being greater , some lesse , and others most small , of all which euery one in particuler hath that mag●●●●de 〈…〉 and connexion , 〈…〉 body , the facility 〈…〉 of the members requ●●●th The bones of the head are in number eight , of the 〈…〉 twelue , of the lower , one . The teeth are thirty two , the ridge of spine of the backe consisteth of 32. Vertebres , or ioynts . The bone of the breast is cōposed of three bones . The ribs are 24. of which fourteene comming from the backe bone , do arriue to , & touch the bone of the breast , and are implanted in the same bone for the more firme keeping of the Heart and the longs . The other ten do not proceed so far , to the end , that laxity and loosenes may be left to the stomack and belly . Euery seuerall fingar consisteth of 3 small bones , and the thumbe of two . The hands with the small bones of the wrest , by the which they are tyed to the bones of the cubit or arme , do consist of twenty small bones . In the feet there are no fewer bones , and these are connected together after a wonderfull manner . For some of them are in fixed & driuen in ( like nailes ( as the teeth of the iaw bone are : ) Others are inserted , and as it were sowed in , as we see in the bones of the scull . Some againe are fastned in manner of a box , and are tyed with strong ligaments , as the bone of the thigh in the hollownes of the hip . Others do mutually enter & penetrate one another in for me of the hinge of a doore ( which connection is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ) to conclude others are knit togeather after other sorts , as is best fitting to the firmnes and motion of the mēber . Further more with what most strange skill are those little bones ( which are tearmed Sesamina ) interposed in certaine places for the more easy mouing of the ioynts ? Briefly euery bone is made fit and apt to its end and function , that it cannot be conceaued , how it could be made more commodious . For there is nothing in vaine , nothing redundant or superfluous , nothing deficiēt or wanting ; finally nothing which is not most necessary and expedient to it● end , wherunto it is made . In like sort , these bones could not be couered with one continued and vndeuided masse of flesh ; for so they would be vnfit to the vse and mouing of the members ; and therefore they are fitted with seuerall parcels of flesh ( which we cal Muscles ) & with these parcels the bones are couered , and of them the body is framed after a wonderfull manner . There an are in mans body more then six hundred muscles , as long muscles , short , broad , narrow , thicke , thin , straight , crooked , sharpe , obtuse , streit and round , plaine or eauen corned : they are also either of a simple figure and forme , or els of a multiplicious & diuerse shape . Againe they are placed either one vpon another , or neere to another ; As also either directly , obliquely , or transuersly , & this most wōderfully ; for by the meanes here of euery member exerciseth its mouing . Galen wryteth , that in mans body there are more then two hundred bones , and that euery bone hath more then forty scopi ( as they are called ) which may wel and deseruedly be obserued in the framing , disposing and connecting or knitting together of the bones ; therefore to the end , that the only bones of Mans body may be aptly framed and formed , there are more then eight thousand Scopi to be considered . Further more there being more then six hūdred nuscles , where of euery one hath tē scopi , & therefore only in the muscles there are six thousand , for thus writeth Galen ; Eadem ars &c. The same art is to be seene about all the bowels , & indeed about euery part , so as if one consider the scopi , which the structure of mans body hath , the multitude of them would rise vnto some myriades . And here upon Galene concludeth , that mans body is framed by some most wise and most puissant workeman . It was not sufficient , that mans body should consist of bones and muscles ; but withall it was needfull that it should haue naturall heat , by the which it might liue ; & bloud by which it might be nourished ; & spirits , by the which it might moue and excrcise its senses ; for without this spirit the soule could neither vse any sense , nor the body moue it selfe ; for seing the spirit is of a most attenuated and thin substance ( as a thing betwene the most subtile soule and the grosse body ) it is therefore the immediate and next instrument or Organum of the soule , by meanes whereof the soule causeth in the body motion and sense , and without the which there can be no distribution of nourishment made through out the whole body . Therefore the diuyne Prouidence hath fabricated and made three principall parts in mans body , by the which these operations may be performed , to wit , the Hart , the ●●uar and the braine . The Hart is ordained for the vital heat , and spirits of the whole body ; the Liuer for the sanguineous , bloody and naturall spirits ; and the braine for the animal spirits . To these three other externall instruments & parts of the body are seruiceable . To the Liuer belong the teeth , the Esophagus , and the stomacke to affoard the matter of blood , or a certaine concocted iuyce which is called Chylus . The Intestin●● or entrals do serue partly to trāsmit & send this Chylus through the Mesaraical veynes to the Liuer , and partly to deonerate & disburden the body of the excrementall part of meat and food . Furthermore to the Liuer belongs that vessel , called folliculus fellis , the receptacle of gall , that therby , after the Chylus is once turned into blood , it may draw to it selfe , & containe the more sharpe matter or substance of nourishment , which matter would be otherwise hurtfull to the body ; The Liene , or Splene conduceth , that it may attract to it the more grosse and seculent parts of blood . The Reynes , that they may sucke vp the raw , and redundant wheish matter , being mixt with blood , and after they do send it through the vessels of vryne to the bladder to be auoided in conuenient tyme. The Longs are seruiceable to the Hart , wherby the Hart is refrigerated and cooled , and the vitall spirits recreated and refreshed through the often attraction and expiration of new and fresh ayre . Now , the spirits are engendred after this sort . The meate being once concocted , the best iuyce of it is transferred to the Liuer ; This transmission or sending it thither is made partly by the vitall compression or closing of the stomacke , and partly by the vertue of the veynes of the Intestine called Ieiunum , and other innumerable veynes , which being placed in the mesenterium , or in the midle of the bowels , haue apower of sucking to them . The Liuer then receiuing the Chylus through a fistula or hollow pipe , turneth it ( throgh its owne natural disposition ) into blood ; and after that , the more thin parts therof it chāgeth into a vapour , which commonly is called spiritus naturalis : this vapour distendeth , enlargeth , and openeth the veynes and pores of the body . One part of this blood the liuer by meanes of vena caua ( which proceedeth or ryseth from it selfe ) sendeth to the heart ; Then through the heate of the hart , this blood is wonderfully extenuated and refyned ; first in the right ventricle of the Heart , and after in the left ventricle , & so a great part therof is conuerted into a most subtill and thin vapour ; of which vapor one part is sent frō the Heart to the brayne by a great Arterie ; & there being elaborated againe , clarifyed & tempered in that fould of small arteries ( which is commonly called rete mirabile ) it becomes spiritus animalis : the Animall spirits do serue only to sense and motion , which are peculiar functions of a liuing Creature . The rest of these spirits ( being mingled with most thin and pure blood ) the Hart distributeth through out the whole body through the Arteries , conseruing and maintaining herby the natural heat of the body : and this spirit is vsually tearmed spiritus vitalis . And here now we are briefly to shew , how both kynds of these spirits and bloud is dispersed throughout the whole body ; that therby we may the better apprehend by how admirable , and wonderfull a Wisedome all these things are thus disposed . Our body consisteth of heat and moisture ; The heat dayly consumeth and spendeth the moisture , vapouring it away into ayre ; as the like appeareth by water exposed to the Sunne , or to fyer , which by little and little vanisheth away . And thus all the mēbers and entrals of mans body would soone decay and dry away , if there were no instauration and repairing thereof made by nourishment . The immediate & next nourishment of the body is blood ; and therefore it is requisite , that blood be distributed through the body , that all parts of it be nourished therewith . The Liuer is the shop ( as it were ) of bloud . Therefore from the Liuer there are drawne two great veynes , the one going vpwards , the other downwards the body ; both which do after brāch and diuyde themselues into seuerall lesser veynes ; these againe into lesser and lesser , till they end in most small veynes , and to the eye scarce visible . These veynes go towards ▪ the bowels & to the muscles , & in them they are terminated and implanted . Seing then that there are aboue six hundred muscles , and that for the most part many small veynes do run into euery muscle , it cōmeth to passe , that besides those inuisisible veynes ( which for their smalnes are called venae capillares , as resembling in quātity the haires of a mans head ) there are some thousands of veynes , or rather branches of veines , which do rise and take their beginning from the two former great veynes . Now by this meanes it is effected , that there is not the least part of the body , but there is nourishment brought to it . The making and vertue of the veynes is wonderfull : for they consist of fibrae , or small strings , and these are direct , oblique , or transuerse ▪ By the direct fibrae , they attract and suck blood ; by the oblique they retaine and keep it ; and by the transuerse they transmit it further to the muscles and other extreme parts . The same art and prouidēce is obserued in the concauityes & hollownes of the intestina , or bowels : they haue the power of keeping bloud , which once bursting out of them , doth instantly putrifye , and ingendreth diseases as we may obserue in Plurisyes , Contusions , and inflāmations . The wheish humour is mingled with bloud , for the more easy distribution of it , which humour after is either dissipated into ayre through heat , or els is purged away through sweat . The blood is also mingled with a little gall for the more attenuating and making it thin , lest otherwise it should coagulate and thicken . Finally the bloud is in like sort mingled with that spirit , which is called spiritus naturalis , that it may open the pores , and let in the nourishmēt , for there is no part of the body which is destitute of Pores . In bones , muscles , bowels , sinewes , veynes , arteryes , membranes , and grisles , there is vis assimulatrix , an assimulating power ; by the which all these parts do conuert the nourishmēt sent to them into their owne substance , nature , and kynd . As the Liuer doth suppeditate and minister blood to all parts of the body , with the which it is nourished , as also naturall spirits ; so the hart doth giue heat and vitall spirits , by the which the natiue heat is cherished , ventilated , and cooled : to which end there proceed from the hart two Arteries , the one going vpward , the other downeward ; both which deuyde themselues into many branches , and these againe into other lesser , vntill they end in most small fibrae , iust after the manner of the veynes aboue specifyed . The smallest branches of the Arteryes are implanted in all the Muscles , and all the bowels , therby to bring to them heat and spirit . Furthermore , as in those bodyes , which haue hoat bloud , the hart doth continually beat it selfe with those two motiōs , which are called systole and diastole : By diastole or dilatation of it selfe , it drawes in new ayre to temper the heat , and refresh the spirits ; by systole or compression of it selfe , it expels all fulignious vapours ; so are all the Arteryes throughout the whole body at the same instant moued with an incessant and continuall vicissitude , in dilating and contracting themselues , euen for the foresaid ends . And this ventilation is of such moment , as if it be interrupted ( as sometimes it is by an afflux of humours ) then presently is a feuer inflamed , and set on fyer . The brayne affordeth animall spirits which is diffused throgh all parts by meanes of the nerues or sinewes ; as bloud and naturall spirits are by the veynes , and heat , and vitall spirits by the Arteryes . But because such store of sinewes , which were to be deriued to the bowels and all the Muscles , could not proceed from the brayne , which is contained in the head ; therefore the diuyne Prouidence ( being the maker of Man ) doth extend and draw out the substance of the braine ( enclosed in its owne membranes & skins ) from the head by the vertebre or ioynt of the necke , throughout the whole spine or ridgebone of the backe , so as the medulla spinalis , or the inward substance of the back-bone is nothing els , then a certayne continuation and production of the braine . Now to the end , that these animall spirits should not be dryed vp or vanish away , & so man should suddenly dye ; therfore the brayne is inuolued and couered with a double skin ; the one being more thin , which is the more inward , and next to the brayne ; the other more hard , which is the outward , & next to the bone of the Cranium or skull . In like sort & with the same skins the Medulla spinalis is inclosed . The sinewes proceed from the braine & from the spinal is medulla , & from the double membrane of them . From the braine there are six paire of nerues or sinewes , wherof fyue are directed to the organs or instruments of the fiue senses , the● by to deriue to them the animal spirit chiefly for sense , and secondarily for the mouing of the muscles of the head . The sixt paire o● sinewes is extended out of the head , to certaine Muscles of the necke , of the larinx of the breast , and the orifice or mouth of the stomacke , which beareth a great sympathy with the 〈◊〉 . From the spinalis Medulla and its memb●●nes , th●re ●o rise thirty payre of syne●●● ; whereof euery payre being after de●●ded into many b●anches , are in the end ●●●●●ted in the muscles , as the like afore we said of the veynes and arteryes . When they come vnto the muscles , they run into a sin newy matter , which they call ●endo , and with maketh the head of the Muscle . Thus a●e the animall spirits transmitted and sent from the braine and spinalis medulla , through the concauities of the sinewes to the instruments of sense , and to the Muscles : by the helpe of which spirits the soule moueth the muscles ; and the muscles ( being thus moued ) do moue euery member , as also by the meanes of the said spirits ( as by its instrument ) the Soule performeth the operations of both the externall and internall senses . The Composition of the sinewes is most admirable ; for as the braine consisteth of three things ; to wit the medulla or marrow therein & the two skins , within the which it is inuolued ; so in like sort doth euery sinew , proceeding from the braine : for the inward medulla or marrow of the braine , is like to the substance of the braine ; & this medulla is couered ouer with two tunicles or skins ; so as the Sinewes seeme to be nothing els , then the production or continuation of that medulla , and of these membranes or skins , where of the braine consisteth . And by this meanes it is effected , that the braine is ( after a manner ) throughout the whole body , & in euery part therof , which hath sense and motion . For first it is placed in the head , wherin are all the organs and instruments of sense . From the head , it ( being accompanied with the two foresaid skins ) is extended through the spine of the backe ; from the spina dorsi , or ridgbone of the backe , it goeth into the sinews , which being dispersed throughout the whole body , are implanted and inserted into all the muscles . In like manner , the Hart by meanes of the Arteries , which imitate the nature of the hart ; & the Liuer , through the veynes which retaine the vertue and power of the Liuer , may be said to be diflused through out the whole body , & to exist in the least part of it . Therfore with what wonderful artifice and Prouidence are those three principall members , to wit the brayne , hart , and Liuer , ( by the which sense , motion , the dilatation & compression of the hart of Arteryes , and Nutrition , are performed ) extended throughout the whole body , & do exist ( after a certaine maner ) in al parts thereof ? I omit innumerable other poynts , which might be deliuered and set downe touching the structure , and vse of the parts of the body . But I haue somewhat largly insisted in discoursing of the vse & end of these three principall members , in that the serious cōsideration of them hath seuerall tymes moued me to an admiration of the diuyne Power , who so strangly hath compacted and framed them . For let the wisedome of all men and al Angels meet together , & they are not able to excogitate or inuent any thing so wel disposed & directed to its end , and so sorting and agreable to the nature of the thing itselfe , as these things are . Neither only in Man , but in the Species or kynds of other liuing Creatures the artifice and skill of these three members are found : for seing all liuing Creatures enioy sense and motion ; it is therefore needfull , that they haue animall spirits , and consequētly a brayne sorting to its nature , which is the shop of those spirits ; as also that they haue sinews deryued from the braine , by the which the spirits are deferred and carryed to the Muscles . In like sort because al liuing Creatures are nourished , it is requisite , that they haue a Liuer , which prepareth and concocteth the nourishment , and veynes , by the help of which , the nourishment is transferred to each part , as also naturall spirits , seeing by the benefit of these the aliment penetrateth all parts of the body . Finally , because the foresaid Creatures are to be cherished with a certaine natiue heate of their owne ; wherby they may liue , it is expedient , that they haue a hart , from the which the natiue heat and vitall spirits are dispersed ; and arteryes , by the which they are so dispersed . Now these three principall mēbers are most appositly and aptly framed and disposed in liuing Creatures , not after one and the same maner , but after different sorts according to the different nature of the said Creatures , and therefore they are found in flies , gnats , fleas , and the least wormes . For these small creatures haue their braine , their Liuer , their sinews , arteryes , and veynes fabricated and made with wonderfull subtility : their inward parts are not confounded in themselues , nor of one forme , but they haue seuerall perfect organs & vnmixte ; they being of different temperature , different faculty , different vse , different forme , different connexion , and of different place or situation ; yet made with such an invisible tenuity and smalnes , as is incomprehensible to mans wit. And this poynt is fully manifested by the sharpnes of their senses , their swiftnes of motion , & their strange and great industry and sagacity . Now , it we consider the externall and outward parts of liuing Creatures ; how wonderfu●ly is euery part appropriated to its peculiar v●e & end ? How easy , expedite , and quicke functions and motions haue they ? And how great variety is there of them according to the variety of their kinds ? Birds are made with small heads , & sharpe becks the more easily therby to cline and pie●ce the ayre ; with crooked pounces , wherewith to hold fast the boughes of the trees , wherupon they sit ; with fethers growing backward , that their flying be not hindred ; which feathers ly close to the body , whyle they fly , that the ayre may the lesse enter among them ; their wings are most light , and so framed , as they may easily open and close for flying ; being fitted with a soft hollownes to receaue ayre in while they flye , and to couer their body straitly and comely . Such of them as feed vpon flesh , haue most strong & hooked beckes to teare the flesh asunder , and sharpe and crooked tallants to apprehend and hould it . Such as feed vpon the water , haue log necks , that they may dyue in to the water the deeper with their head , To conclude , how many colours are there ●n seuerall kynds of byrds ? How pleasant is the beauty of their wings ? How great is the difference of their sound and voyces ? How sweet is the singng of some of them ? And euen in some of those , which haue but a very small body , how shrill and piercing is the sound they make ? The making of forefooted beasts , because they go vpon the ground , is farre ●●fferēt from the former . Such as feed vpon flesh and liue vpon preying , haue the members of their bodies fit and accommodated for prey : In their mouth they haue two teeth aboue , and two below , long and strong to hold , and teare a sunder ; their clawes sharpe and faulked , or hooked to hold fast ; which clawes , when they goe , they so beare , that they are not worne ; & in catching their prey , they stretch them out , like fingars . Those other beasts , as feed vpon hearbs , leaues , or fruits , haue their teeth and hoofs otherwise formed . For the order of their teeth are eauen and equall , one not being lōger then an other ▪ of which the furthermost are sharpe to cut the grasse , or the new buds of trees & flowers ; the inwardmost are broad & blunt to grynd and make small the meat . Their hoofs are firme and plaine , that they may stand firmerly ▪ & that their feet be not ouerpressed with the weight of their body . Their neck of that length , as stāding vprightly they may grase vpon the grasse : and so accordingly Camels by reason of the hugenes of their body , haue a very long necke ; But in an Elephant it is otherwise , to whom a long necke would become deformed , and would haue made that huge weight of his body to be vnapt to the defence of himselfe . Therefore an Elephant hath a most short necke , yet in liew therof a long snout with the which ( as with a hand ) it taketh any thing , and reacheth it to his mouth . Now , who seeth not , that all these things are thus purposely disposed and framed with wonderfull wisedome & consideration ? And to come to ●ihes : How fitly and proportionatly are then bodies framed to lyue in the Element of water ? The head of most of them is narrow , the better therby to cut the water ; the tayle broad and spread out , which serueth ( as 〈◊〉 ) to guyde the fishes motion with an extraordinary celerity and swiftnes . They haue also close to their belly certaine fins ( wherof some haue two , others foure or more : ) these stand insteed of oares ( as it were ) by the helpe wherof they either moue in the water , or stay their mouing : vpon their backe they haue a certaine finne like vnto a skin , which they stretch out , that they may swin with their bodies downeward , and that they may not easily be cast vpon their backs . Their gils , which they haue vpon the side of their chawes , deserue for the casting out of water ; both of that which they daily draw in , to the refrigeration of their hart , as also of that , which entreth into them , whyle they are in taking of their food and nourishment . And therefore such fishes as want these gils , haue insteed of them certaine holes , by the which they disburden themselues of this water . And without this help of auoydance , it is certaine , that they would be presently suffocated and choaked , as wanting all respiration . Their Scales grow backward , to the end they may be no hinderance to their swiming ▪ which , when the fishes are in motion , close neare together . Such fishes , as breath not much , want lungs or lights , and haue their hart thinly couered ouer , neere vnto their mouth , that it may be easily refrigerated and cooled by the attraction of water . Those of a strong respiration haue lungs ( with which the hart is couered ) and other instruments fitting to the same end . To conclude the kynds of fishes and variety of their formes is almost innumerable ; euery one of them hauing their outward and inward parts and members most aptly framed to their vses and ends ; so nothing is there to be found , which is not disposed with all reason , wisedome , & prouidence . Neither is this variety of formes & elegancy of structure to be found only in the bodies of fishes but also in shels , with the which the small fishes ( though imperfect in nature ) are couered . Of these Shels , their beauty , and variety is wonderfull , although they serue to no other vse , then to couer and arme the small bodies of their fishes . For there is no where greater shew of diuyne arte and skil , then in these , especially where there is produced such variety without any seed , and only out of a formed Element , as appeareth from the testimony of ( a ) Pliny himselfe . T●● ibi colorum differentiae &c. So many differences of colours in Shels , so many figures and formes ▪ as plaine , hollow , long , horned as the moone , gathered together in a round forme , smooth , rough , &c ▪ with many other formes by him recyted , & then after he further writeth : Nitor & puritas &c. The shining & purity is incredible in diuers of them , exceeding ●ll mettals of gold and siluer , and not to be corrupted , but in a most long space & tyme. This further is worthy of consideration in liuing Creatures . To wit , To man , in that he is endued with reason , there is giuē at his birth , neither any thing to cloath his body , nor any weapon for his owne defēce , but in place of these ; Hands are giuen him , with the which he may make to himselfe all kynd of vestmēts or weapons , to weare or lay by at his pleasure . But to beasts , because they cannot make and procure these things to themselues , they therefore receiue thē euen frō a most benigne and diuyne Prouidēce , and they increase with the increasing of the beasts , neither do they allat any time need any repayring . For weapons , are giuen to some Hornes ; to others Teeth ; to others Clawes ; to others strength in their feet ; to others a sharpe dart in their tayles ; to others a venemous poyson in their teeth or their hoofes , and this endangereth their Enemies either by touching or breathing . Of others ; their safety doth lye in their speedines of flying away ; or in their naturall craft and deceipt , or in the hardnes of their shels , wherwith they are couered , or in the pricks of their skins , which some of them can cast from them against their enemies . Insteed of Cloth ( wherwith they are couered ) some haue haire , others wool , fethers , scales , a sharpe & hard pil or rynd , shels , & a smooth skin , yet of sufficient hardnes . Furthermore their is in euery liuing 〈◊〉 a vertue o● power , by the which all these veapons and vestments ( as it were ) are framed in conuenient places , formes , and colours ; and this out of the earthly & gros●er part of the nourishment or meat , otherwise improfitable , and but to be purged away . Therefore we may worthily admire Gods Prouidence herein , which turneth the matter ( otherwise hurtfull for the nourishing of the body ) into such necessary vses . I heere pretermit the most diuers formes and shapes of those liuing creatures , which are commonly called Insecta ; as flies , gnats , and the like ; as also all little wormes , with the which the ayre , the earth , the fields , the riuers and standing waters do abound in the Summer time . Al parts or members in them are wonderfully fa●e , all most exactly framed , and all most perfectly agreing and fitting to the functions , for which they were made . Among so many kinds of which small liuing bodies , there is not one so base and vyle , which is not able to procure an astonishing admiration in whom behold them attentiuely . Yea by how much the creature ie more base and abiect , by so much the more the art of diuyne Prouidence shineth in the fabricke and making of it . The like Prouidence is shewed in the making of Plants , which comming out of the earth do remaine fixed to the earth ; wherof there are many kinds , & most diuers formes of the said kynds . Nothing is in thē , which is without the height and fulnes o● reason : All their parts most aptly sort to their ends ▪ The rootes ( whether it be a tree , a young bud , or an hearb ) do serue to ●asten the whole plant to the earth ▪ and to sucke from thence humour for the nourishing of al its parts . The vertue of the rootes , is strange , seing the greatest trees that are , though neuer so much diffused , and spred out into brāches , are by their rootes ●o affixed to the earth , that no force of wynds can leuell thē with the earth . The Barke or outward ●ynd ( seruing as a cloathing to them ) defenc● them from cold and heat , and from the encounter of any other domageable thing . The Bowes and branches are directed for the greater increase of fruites . The leaues serue partly for ornament , and parly for the safty of the fruits , least they perish through heat and showers . The fruit serues for the continuance of the seed , and in most of them for food of men and other liuing creatures ; and therefore they are more full of suck , and there is greater store of them , then the continuance of the seed requireth ; as appeareth in apples , peares , melions , and many other kynds of fruits . Plants do want Muscles ▪ because they want motion , and do cleaue immoueably to the earth . All parts euen from the lowest peece of the roote to the highest of the leaues are ful of pores : they haue a power of sucking in , and what they sucke in , they do assimilate & make it the same with the substance of the tree . The leaues and fruyte do hang by a little stalke , which cōsisteth of many fibrae or smal strings , through the stalke all the iuyce passeth , which after is dispersed through the pores of the fibrae , into all parts of the leaues and fruites in a most strange manner . The stalkes do not adhere or cleaue to the boughes by any fibrae , which are continued to the boughes , but by such as are inserted in them , and glewed or ioyned together through the force of a certaine humour ; The which humour being once dryed , the fruyt and the leaues either freely of themselues , or with very small pulling do fall downe . In the Medulla or marrow of the Plant there is a genitall power or vertue , and therfore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in Latin Matrix ; the which marrow being taken away , though the tree do beare fruite , yet is this fruite destitute of seed . Euen as the roote , the stocke of the tree , and the boughes or branches do consist of the barke , the wood , and the marrow ; so the fruite consisteth of the barke of that part which is commonly called Pulpa , and of the seed . The sucke and humours of the earth being attracted by the roote , and dispersed by the fibrae into the body and the boughes , and perfectly con●octed , the watery parts being improfitable to the tree , or to that woodden substance ( whatsoeuer the plant be ) and going to the furthest parts of the boughes , are turned into leaues ; the very parts into flowers : that which is more grosse and better tempered is partly changed into the substance of the plant , and partly into fruite ; and thus no superfluity remayneth which is to be purged away ; though the cōtrary fall out in liuing Creatures . Some of those plants ( which ascending high are through their height weake ) do either fold themselues about some other thing ( as hope , Iuy , and many other such like plants ) or els they haue certaine wynding twigs or stringes , wherwith ( as with hands ) they take hold of staues or such things , set purposely to support them , that they fall not ; as Vynes , Pompions , and some others . But to be short , it were a labour infinite & endles to repeat and set downe all the miracles ( as I may truly tearme them ) which appeare in the structure and making of Plants . Now from all these foresaid speculations I conclude , that seing the parts of liuing creaures and of Plants haue a double end ; the one as they are parts , of which the forme & structure of the whole dependeth ; the other as they are organs and instruments ordained for certaine functions necessary to the safety of the whole ; and to both these ends they are made so apt and proportionable , as that it cannot be conceaued , how more exactly and wonderfully they could be framed ; it is therefore euident , that all those parts were made by some one supreme and most wise spirit or intelligence , who first conceaued in himselfe all these ends , and considered aforehād the meanes best sorting to the said ends . For it is altogether impossible and with true reason incompatible , that there should be so wonderfull and admirable a proportion & conueniēcy of so many innumerable Media , or meanes , to so innumerable ends , except the meanes and the ends had bene aforehād most exactly weighed and compared together . This reason most perspicuously conuinceth , that there is a most wyse , and diuyne Prouidence , & that this Prouidence hath a care in the least things : seing that euen in Gnats , Myse , little wormes , and the least hearbes it hath framed innumerable parts , and innumerable instruments to the complete & perfect forme of that little creature or smal plāt ; as also it hath disposed all the functions and ends most agreing to its safety & health . For Prouidence is discouered in nothing more , then in an apt disposition and contriuing of meanes to their Ends ; and this sorting of meanes cannot be performed without an absolute and perfect working of Reason . Wherfore seing this disposall is most perfect and admirable in the least Creatures , it followeth , that it is more cleare then the sunne beames , that a most distinct and remarkeable Prouidence had it sole hand busyed in the making and creating of the said small bodyes . THE SEAVENTH REASON : THAT ALL things do worke most orderly to a certaine End. CHAP. IX . VVE haue proued in the precedent Chapters , that there is a diuyne Power , frō the nature and disposition of the parts of the world , & from the structure & making of liuing Creatures and plants ; Now , in this place we will demonstrate the same from this consideration , that all things do worke for some one end or other . For there is nothing idle in the world , all things tend & direct their operations and working to some end , and that to the benefit of the worker , or of some other . And they incline and bend to their ends so ordinatly , and with such conuenient wayes and passages , as that it cannot be bettered by any art whatsoeuer . Wherfore seing the things themselues can neither perceiue the ends , wherunto they are directed , neither the meanes , nor the proportion of the meanes , by the which they are directed ; it is therefore most certaine , that all things are directed by some superiour Power , who seeth and considereth both the meanes and the ends . For it is impossible , that a thing should particulerly & ordinatly in its owne operation ayme at one certaine end , except it either knoweth the end , and the meanes conducing to the said end , that so by this knowledge it may guyde its operation , or at least be directed by some other , which knoweth all these things . Thus ( for example ) a Clocke , whose end is the distinguishing the houres of the day , because it neither knoweth this end , nor is of power to dispose it selfe to this end , is therfore necessarily to be directed by some vnderstanding mynd , which knoweth these things , and can make distinction of houres . That all things tend to some one end or other , first it is euident in the motion of the Heauens , and in the illumination & influx of the stars , and in the fecundity and fruitfulnes of the sea and earth ( as is shewed afore . ) Secondly in the parts and members of all liuing Creatures and Plants ; ech part wherof we haue already made euident , to haue its peculiar vse and function , necessarily for the good of the whole . Thirdly , the same poynt is to be manifested in all seedes . Fourthly in the industry , and labour of liuing Creatures . And first , this informing Vertue or Power , which is in seedes , doth most clearly worke for some end , to wit to frame and forme the body of a liuing creature , or a Plant. Now , this it effecteth by so multiplicious and strange an art , and by so long and well disposed a worke , as it is impossible it should be wrought by any more wise a māner . And certainly if this seminall vertue were any Intelligence indued with reason and discourse , it could not proceed with greater order , artifice , and wit. Vpō which ground Hypocrates in his booke entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , num 1. writeh , that this seminall vertue or naturall heat , by the which all things generable , are framed and made , is eternal , and indued with an vnderstanding , for thus he saith : Videtur sanè &c. That which we call ( calidum ) semeth to me to be immortall , and to vnderstand , see , heare , and know all things both present & to come . Of this opinion he was , because he thought , that those things could not be made without great art and vnderstāding , which were wrought by the force and vertue of the naturall heat . First then , the more grosse part of the seed by force of this heat and spirit , is extended into fibrae , or little strings , into the which fibrae this spirit entring doth partly hollow them into fistules or pypes ; and partly causeth them to be spongeous , in some places more thin , in others more solid and firme ; and thus doth it forme the extreme parts , making them fit , and bynding them , as the necessity of the bones and members may seeme to require . From the other portion of seed and from bloud , it frameth the three principall members , to wit the Brayne , the Harte , and the Liuer ; drawing out of the fibrae matter for the making of veynes , arteries & sinewes . The spirit entring into thē doth hollow , dilate , extend , and deuyde them into seuerall branches ; then it deduceth and draweth them through the whole body , that they may carry nourishment , as also vitall and animall spirits to all parts . In the meane ty me euery small portion or part of the body doth attract bloud , and conuert ●t into its owne substance ; the spirit still forming euery thing by little and little , and giuing each part its due figure , measure , proportion and connexion with other parts : so as from the seauenth day after the conceptiō the forme of the whole body and distinctiō of all parts euen of the fingers , doth appeare . Now how manifold and various is this labour in framing of so many bones , veynes , arteryes , sinewes , and Muscles , in the apt distribution , deduction , or drawing out , & termination or ending of euery part , each of them keeping its due forme , temper , measure , place , ioyning together and incision ? What mynd or vnderstanding can be intent to so many things at once ? What Art may in the least part seeme to equall this ? Who therfore considering all these things , can doubt , but that there is some one most wise & most potent Mynd or Soule , by whome all this operation and working is directed , and to whō all this admirable artifice is to be ascribed ? If an indigested & informed heape of stones , tyles , lyme and wood should begin to make to it selfe a house , directing it selfe in the doing thereof , and framing all parts thereof , as the Art of Architecture requyreth , who would not affirme that a certaine Vnderstāding , skilful of building , were inuisibly and latently in the said things , that they could so artificially dispose themselues ? Or if a pensill being imbued with diuerse colours , should moue it selfe , and first should but rudely draw the lineaments of a mans face , & after should perfect euery part therof by framing the eyes , drawing the cheeks , figuring the nose , mouth , eares , and the other parts ( seruing in them all a due proportion , and fitting colours , as the exact science of painting requireth ; ) no man would doubt , but that this pensill were directed herein by an intelligent spirit . But now , in the framing of euery liuing Creature far greater art and wit is desired , then in any humane worke whatsoeuer ; since the skill whereof transcendeth by many degrees all mans skill and artifice ; for it arriueth to that height of perfection , as that the worke cannot in that kynd be possibly bettered ; neither can the parts of it ( whether internall or externall ) haue a more pleasing proportion and connexion . Therefore who is so voyd of Reason , that can enter into any dubious and vncertaine consideration with himselfe , whether all this molition and laboursome endeauour in framing a liuing Creature be directed by a power indued with reason & wisedome , or no ? Furthermore , there are three things here to be considered , among which there ought to be a great proportion ; to wit the Soule of the liuing Creature , the body , and the S●●inall vertue . And first , the Soule ought to be most proportionable to the body . For such ought the small body of any little Creature to be , as the Anima or soule of the same doth require to performe its proper functions ; wherfore how great the difference is of Soules , so great also the discrepancy is of bodyes , if we insist in the figure , the temperature , and the conformation of the Organs ; therefore in the nature of euery soule the whole formall reason is contained , so as that if a man did perfectly know the nature of the soule , from it he might easily collect , what the habit , figure , and temperature of the body ought to bee . But who is ignorāt of the nature thereof , must consequently be ignorant of the other ; for in some one particular or other he shall euer be wanting , and neuer attaine to the due proportion in knowledge thereof . As for example , if the question be touching the small body of a flye , how many feet it ought to haue , how many flexures or bendings in their legs , or thighes , what difference betwene euery flexure , what temperature , proportion & connexion ; how many ●inews in euery thigh , how many veines , what proportion to its little nayles ; of which things many are for their smalnes not to bee discerned by the eye : for in the small body of the flye , there may be found seuerall thousands of proportions , as necessary , that its soule may rightly sort to the body ; to all which no man can attaine , except the first doth penetrate and consider in his mynd the nature of the soule , in the which the reason of all these ( as in the root ) doth●y hidden and secret . Againe the Seminal power ought to haue most perfect proportion with the body , that it may produce such a body in al respects , as that soule doth require . Therefore , who first caused and made this seminall power , ought afore ▪ hand to haue the whole structure of the body exactly knowne vnto him , that so he might sute and proportion this seminall seed to the body . For as in the soule ( as in the finall cause ) the whole reason of the fabrick of the body lyeth , and therefore the body ought in a perfect proportion to be accommodated , and made fit to the soule ; In like sort the reason of the making of the same i● latent and hidden in the seminall vertue , o● power , as in the efficient cause . Wherupon● it followeth , that there ought to be as a● exact proportion betwene the structure o● the body and the seminall vertue , as is betwene the efficient cause & the adequate effect of the said Cause . Now , from all these premisses it is mos● ▪ clearly demonstrated , that these three , to wit the Soule of euery liuing Creature , the structure of the body , and the seminall vertue , haue their source from one and the same beginning ; which beginning cannot be any nature depriued of reason & vnderstanding : seing a beginning voyd of reason could not among different things set downe ▪ congruous proportions ; much lesse so exact and so infinite proportions , as are betweene the body and the soule , and the seminall vertue and the making or fabricke of the body . For to performe this , requireth a most perfect and distinct knowledge . Therefore it is concluded , that there is an intelligence or spirit both most wise and most powerfull , which through its wisedome is able to excogitate and inuent , & through its power is of might to performe all these things . The reason , why this seminall vertue might seeme to be indued with a mynd or vnderstanding ▪ is , because this vertue is a certaine impression , and ( as it were ) a foot step of the diuyne art and skil ; and therefore it worketh , as if it had a particuler art and knowledge in working . Euen as if a painter could impresse in his pensill a permanent power and vertue of his art , and that therupon the pensill should moue it selfe , and draw the images , as if there were an art and vnderstanding in the Pensill . Furthermore it may be here presumed , that this diuyue spirit or Intelligence doth conserue this impressiō with his continuall influxe , and doth cooperate with it thus working with his generall concourse . Euen as in liuing creatures these three , to wit the Soule , the body , and the seminall vertue do meet and conspire together in a wonderfull proportion ; so do they a like in euery kind of Plant : for in the Anima and soule of euery plant the whole reasō of the structure of the body of the Plant , as also of the leaues , flowers , and fruite is contained . The like may be said of the seminall power . For the forme or soule of the Plant is a thing simple and vncompounded , & such also is the seminall vertue . For the whole difference , & the whole multitude of figures , colours , smels , lynes and proportions , which is discerned , either externally in the body of the Plant , or in the leaues , flowers , fruits , rootes , barke , or iuyce and marrow , proceeds from the seminall vertue & from the forme or soule of the Plant : and therefore all these things are internally after a simple and inuifible māner most strangely contained in them both . If therefore flowers do appeare externally faire to the eye , and admirable for their great variety of figures colours , and proportions ; then how much more fayre and pleasing is the internall forme ( to wit the soule ) and the seminall vertue , from which all that visible beauty floweth , and in the which after a wonderfull particuler and ineffable sort it is wholy contained ? Neither do only the seeds of things ( which worketh after a naturall manner , & without any reflexe , or knowledge of its owne working ) tend to a certaine end in their working ; but also liuing Creatures do the lyke , when they worke by their imagination . For all liuing Creatures are moued and inclined to their sense of gust & feeding , and to the act of generation ; and these they performe , not thinking at all or conceauing the end , wherunto those functions do tend and are directed . For neither are they stirred vp to the act of generation through the desire of hauing young ones , neither do they eate with intention of producing their liues and conseruing themselues ; but they apprehend the working of these two senses after a confused maner , vnder the forme of a dectable thing , and in this apprehension they are stirred therto . And yet doubtlesly these actions haue a further intention and end . For neither eating , nor the act of generatiō are ordained for pleasure ; since this is to perpetuate and continew the kynds of liuing creatures , and that to defend and maintaine the particuler life of euery one . Therefore it is needfull , that there be some one superiour Mynd or vnderstanding , which knowing and intending these ends , doth direct bruit beasts to the said ends , and which giueth to euery liuing creature ( according to its nature ) fitting organs and instruments , by the which it may come to those ends . To conclude , there appeareth in many irrationable creatures a certaine particuler industry , by the which they either take their meat , build their nests , bring vp and defend their ofspring , and this in so industrious and witty a manner , as that ( if they were indued with reason ) they could not performe the same actions better , & the end ( for which they thus do , and to which all this is finally intended ) they apprehend not , but rest absolutely ignorant of it . The Spider ( for example ) weaueth her web with wonderfull art , & ( lyke a hūter ) layeth her nets for the catching of flies ; the threeds of her web are most fynely and curiously wrought , and the further they are distant from the midle or center of the web , they alwaies by degrees do make greater Circles ; and the connexions or insertions of one threed with an other ( still obseruing a precise distance ) are most strange . She conceaueth the aptnes of her web to hold fast with the fynenes of the threed ? And when her web is wrought , she prouydeth her selfe of a little hole to lye in ( lyke vnto the custome of fowlers ) lest she should be espyed . When the flye falleth into the web , the spider instantly runneth therto , taking hold of her , and hindering the motion of her wings , lest she should fly away , then presently she killeth the flye , taketh it away & layeth it vp against tyme of hunger . Now supposing the spider were indued with reason , could it do all these things with better art and order , and more fitly tending to her designed end ? The Bees worke their fyne hony-Combs , distinguished on each syde with little cells or roomes of six corners , which they frame with their six little feete . And then they flying abroad , and lighting vpon flowers and hearbs , they gather from thence the sweet dew of heauen , and lay it vp in these small roomes , to serue for their prouision in the winter tyme. How they deuyde the labour herein among themselues is most admirable ▪ for some of them bring part of flowers with their feete ; others water with their mouthes ; others againe serue to build , worke , and frame their cels within , and do disburden such bees , as come loaden to the Hyue . When their Cels are full of matter , then do they couer them with a small membrane or skin , least otherwise the liquour therin should slow away , when any part of their Combs is ready to fall , they support it with a partition wall ( as it were ) made of earth in forme of an Arch. All the Bees do rest together , they labour together , & conspire together to performe one generall worke ; helping one another according to their facultyes & powers . I here omit what authours haue written of the strange policy and gouerment of Bees ▪ obserued curiously by diuers . If we come next to Emmets or Ants , what s●dulity and industry is found in them ? And how much care is taken for the tyme to come , and yet they want all knowledge of the tyme to come ? They make their habitation and dwelling places in little concauityes of the earth , themselues thus labouring the earth , which habitations for greater security & quietnes are ful of many wyndings and turnings . Here they bring forth their Eggs , and hither they bring in the sommer their winters prouision ; they indifferently communicate in their labours , as bees do , & haue a kynd of politicall gouernment and care : they do first knaw and byte the corne , lest it should take roote againe ( see herein the wonderfull prouidence of God in these so vyle Creatures . ) The corne being moystened with rayne , they lay out to the Sūne , by which it is dryed , and after they hord it vp againe . They carry their burdens with the pinsers ( as it were ) of their mouths ; It is also strange to obserue , how in so great a concu●se of them of many hundreds or thousands , they meeting one another in a most straite way , are no hinderāce or let to their passages , and they only of all liuing Creature ( excepting man ) do bury one another . The Silkwormes do worke out of their owne bowels , their graues or sepulchres , the wolly fertility of their bellies ministring them matter therto ; In this graue they being shut vp ( as it were dead ) at length appeare and come forth in another shape ; imitating herein a second birth or generation through a stupendious metamorphosis and change : their forme is lyke to the garden worme commōly called a Canker ; they eate and feed almost continually , only they rest from feeding , & attend the concoction of their meat two seuerall tymes , till they grow greater . Comming to a iust quantity or bignes , and their body being distented and stretched out with meat , they rest againe for better concoction . Then they begin to weaue with a continuall paine and indefatigable labour , vntill they haue shut vp themselues within their worke . The fynenes and yet the firmnes of the threed thereof is strange . They draw out the threed with the small nayles of their feet ; they wynd it into a partly roūd clue , but of an o●all figure , wherein they close themselues vp . Now how great industry and Prouidence is found in this worke ? And from this their working commeth that so great aboundance of silke , wherein the world now offendeth so much in wast and luxury . The Hedgh●g goeth vnder the Vyne tree , and by shaking the vyne casteth downe such grapes , as are ripe ; when great store of thē are falne downe , he contracteth his body into a round compasse , & so tumbling him among the grapes , and they sticking vpon his pricks , he carryeth great store of them into his den to feed himself and his whelpes withall . The lyke he doth for the gathering of Apples . Neither is the industry small in Cats ; for with what silence of pace , do they rush vpon birds , & with what obseruāt eye do they light vpon myce ? And it is said , that their excrements they hyde and couer ouer with earth , lest otherwise they be discouerd and betrayed by the smell thereof . In fishes also there is a great shew and outward appearance of reason and prouidence , yea euen in such as are thought to be most dull of nature , as appeareth in the fish called Polypus ( as hauing many parts resembling feete , or armes ) being accustomed to feed vpon shel ▪ fishes . These fishes , after they perceaue , that his feete are within their shels , do presently shut and close them , and thus by this violent compression of the shels they cut of the feete of the said fish . Now this danger to preuent , the Polypus is vsed to cast within the shels a little stone ; that so the shels not closing together , he may without any danger feed of the fishes within them . The Whale ( as diuers ancient authors do wryte ) being of an imperfect eye sight hath a little fishe , as his guyde , which goeth before him , least he should fall vpon any narrow rocke . Many fishes , which are more slow of their owne nature to seeke their prey and food , haue diuers little things hāging about their chawes , in shape like to small wormes , that so the lesser fishes being allured thither vnder the shew of meat may be the more easily taken of other fishes . The fish Sepia , when she perceiueth her selfe to be touched , doth darken the water with a kind of humour and moysture ; as blacke as ●nke , that so hyding her selfe in the darknes thereof she may better escape . The shelfish called Pinna ●s euer ingendred in mudy waters , neuer goeth without his companion , which they call Pinnoter ; This Pinnoter is a small shrimpe . The Pinna desirous of prey , and being altogether blynd , offereth ( as it were ) his body to little fishes to feed vpon . The fishes assaulting him in that number as is sufficient for his nourishment , and the Pinnoter , or his companion giuing him notice thereof by a little touch , the Pinna doth kill all the fishes with a hard and violent compression of them ; so feeding himselfe after vpon them , and giuing part of them to his fellow . The fish Torpedo being immersed in mud and durt , hydeth himselfe , that the fishes should not flye from him , the which then swimming ouer him , and being benumd through an inward quality proceeding from him , he after catcheth them ▪ Other like relations of fishes are reported by Pliny , Plutarch Oppianus , and others . And next to come to Birds , in whom there appeareth no lesse prouidence , then in the former creatures . And first , with how much care , skil , and forcecast ( as it were ) do they build their nests , that they may be sitting for their rest in the night tyme , & for the nourishing and bringing vp of their young ones ? They worke them for the most part in trees , or thickets of brambles and qushes , therby to be far from the danger of men and beasts . The outward side of their nests are cōmonly but playne , as of bryars , twigs , or boughes . This matter they dispose ●n forme of a hat turned vp side downe , and ●asten one part therof with an other , with clay , so as it can hardly be dissolued ; next they lyne the inward part therof with some soft matter , as mosse , hay , or the lyke , straitning by degrees the hollownes of it towards the entrance ; Lastly for the more softning of it , and for the greater heat , they strow it within with downe of feathers , small hayre and the lyke , so as the birds may lye therin with ease and heat . And although all birds do retaine this forme in generall for the disposall of the matter of their nests , yet euery kynd of them hath his owne peculiar frame , and different manner of architecture ( as I may call it ; ) as among vs we find seuerall kynds of building , to wit the Corinthian , Dorick , Tuscane , Gothick , and seuerall other sorts thereof . There is besides in birds and many other liuing creatures , an extraordinary care of bringing vp and feeding their young ones ; I meane of such Creatures , as being but newly borne , cannot prouide for themselues : for they seeke out of euery place food fitting for their brood , and bring it to their nests ; yea diuers of them not finding sufficiēt store of meate for themselues , and their brood , are content to suffer hunger , therby to giue the greater quantity to the other . Next obserue with what earnestnes of mynd they defend their ofspring from their enemies ; for they presently raise thēselues , interpose their body , swell , rouse vp their fethers in terrour to their Enemy , & do oppose to him all their weapons , as their beackes , teeth , nayles , hornes , clawes , and what other instrument they are able to fight withall . And some of them , where they see their force cannot preuaile , do vse strange sleights for diuerting their enemy from their nests , somtimes with shew in suffering themselues to be taken , that so with short flights they may the better draw their aduersary from their nests , and if their nests be found , how much then lamentation doth appeare in many ? With what do●efull cryes do they fill the ayre ? And what incōsolable griefe doth afflict them for the tyme ? To conclude , there is in all liuing creatures a strange industry for their owne preseruation . Many haue their safety in their flight , others in their weapons , and some in deceipts . The Hare being in danger , and willing to stay securely in some one place , will make his last bounces and leapes wonderfull great , that therby the dogs by such his iumping may lose their sent of him . And for the same cause they sōtimes wil swimme ouer Riuers ▪ because their smell stayeth not in the water . The like and greater cunning doth the Fox vse for sauing his lyfe . In Aegipt there is great store of Serpents : for the better remedy of this inconuenience , there is by Prouidence of the highest a little creature called Ichneumon , lyke vnto a dormouse ; this ( being the others natural enemy , and ready to fight with it ) doth first roule & tumble himselfe in myre and durt , which after is dryed and hardned with the suns heat . The Ichneumon thus armed with the dryed myre ( as with a breast plate ) cōmeth to his denn , and prouoketh him to fight . The same little beast also entring into the chawes of the Crocodyle , ( when he is a sleepe ) and penetrating his body doth kill him by gnawing and eating away his bowels . In lyke sort irrationable creatures do know such kynd of meates , as are hurtfull and dangerous to them , as also the remedy and cure of their diseases and wounds . Dogs when they haue surfetted with eating , do procure a vomit by eating of grasse , & so do purge their infectious humour . The Ringdoue , the Chugh , the Vzell , & the Partridge do purge their yearly corrupt humours by eating of the leafe of a bay tree ; Swallowes haue taught vs that the hearbe Celandine is medicinable forthe eye sight ; for they do cure the sore eyes of their young ones by causing them to eate thereof . The Hart being wounded with an arrow yet sticking in him , doth cast it out by seeding vpon the hearbe Dictamnum ; and being stroken by a Serpent , cures himselfe by eating of crabfishes . The Barbarians do hunt the Panther with a piece of flesh coloured with the iuyce of a venemous hearbe , but she perceauing her iawes to bee shut vp with the force of the poyson , seeketh to feed vpon the bowels of a dead man , which is to her the onely cure for this disease . I omit innumerable other things touching the customes of liuing creatures , which are made knowne to vs , partly by the diligent inquisition & search of man , & partly by the oftē experience had of them : all which is relaed vnto vs by good and approued authours . Now from all these obseruations it is euident that the operations and working of liuing Creatures ( yea when they perfourme the same by the interuention and help of their imagination ) do most ordinately and regularly tend to a certaine end . But if they ayme to some such destinated end , then it necessarily followeth , that they are directed thither by some cause . But the beast it selfe cannot be this cause ; in that irrationable Creatures do not know the ends of their owne operations , neither can they apprehēd or discourse with themselues ; that this thing is profitable and conducing to that end ; or that this is to be done for that respect , or the like . As for example , the Spyder knoweth not to what end his web so wouen is profitable , or with what order he is to proceed in making of it . Neither do the Bees know why their honycombs are made in such a forme , or what benefit and good they shall reape therby . Neither doth any other such liuing creature know , why he eateth or drinketh , or begetteth little ones , or feedeth and nourisheth them , or flyeth away from his enemy , or defendeth himselfe from him : finally he knoweth not the end or reason of any thing he doth ; and yet he performeth his operations , in such an order , and with so great an industry and reason , as if he were indued with the true vse of Reason . In so much that some of the ancient Authours maintained , that all liuing Creatures had reason , though they were depriued of all speach or lāguage , which might be knowne to vs. And of this very point and subiect did Plutarch wryte a booke . But this opinion is most false , and ridiculous . Therefore it is necessarily to be granted , that ▪ there is a certaine Spirit or Intelligence presiding and ruling ouer bruite beasts , and gouerning their actions ; which well knoweth what is conuenient to the safety and defence of their liues , and to the propagation of each one of their kynds , and by what meanes they are to attaine vnto the same . By which Intelligence all the actions of irrationable creatures are directed to their proper , seuerall , and distinct ends . For here is first needfull an exact and distinct knowledge of all these ends , which agree to euery one of them according to their species and kynds , as also of the meanes conducing to the same ends ▪ Secōdly it is requisit to know what proportion ought to be of euery meane to its end . Lastly what instinct is necessary to seuerall functions , and to the many series or degrees of their functions . Now all this knowledge being presupposed & granted as necessary , it was easy for that supreme Architect , & Maker of all things to imprint in ech liuing Creature peculiar and accommodated instincts , to all these meanes and Ends. Now , that beasts and al other irrationable Creatures by force of these instincts do so proceed in their actions , as if they were indued with an vnderstanding ; the reason is , because these instincts are certaine impressions of the wisedome and reason of the diuyne prouidence , and hereupon those creatures do no otherwise direct their operations , then the diuyne Prouidence it selfe , if it were planted in them , or would vse them , as its instruments would direct them . For two wayes may a thing be directed by reason & art in its working , & in tending its working to some end . One way immediatly , as the instrument is moued by the artificer : thus is the pensill moued by the paynter . A second way , by the mediation of some power or vertue impressed , which impression is a certaine printe or imitation of reason ; And in this later manner are irrationable creatures moued by the diuyne Prouidence . Therefore these Creatures are guyded by reason in all their operations , yet not by reason inhering or really being in them ; but by reasō inuisibly assisting and gouerning them ; and not as bare and naked instruments immediatly moued by the workeman , but by the meanes of a certaine impressed vertue , which vertue retaineth the forme of art in working . And in this sense the Philosophers were accustomed to say : Opus naturae est opus intelligenti● , because an intelligent spirit directeth nature in all things through a 〈◊〉 impressed vertue . The like we fynd , that humane art 〈◊〉 and causeth in beasts ; for we see that Dogs & Apes are taught by mans labour to dance with distinct paces to the pleasure of the beholders , and gaine of their maisters . This dancing is gouerned by Art ▪ not that this art is inherent in the Dog or Ape , but that in a sort it doth gouerne them , & hath impressed in their phātasies a certaine print of it selfe through often practice ; and many other things are dogs taught especially touching hunting . In like sort Birds and diuers other Creatures pleasingly performe many things , and yet they know not why they performe them , or why they do thus , rather then otherwise , or to what end they so doe , though all these he who thus taught them , well knew . Now if man can transfer a certaine imitation and shew of his art vpō irrationable creatures to effect certaine functions , and for certaine ends & proiects ; thē how much more easily may that most wise & most powerfull spirit and vnderstanding ( which we call God ) plant in all creatures a print of his Art and Prouidence , which extendeth it selfe to al things necessary to the conseruation of their lyues , and future propagation of their kynds ? Man , in that he enioyeth reason and a certaine generall Prouidēce ( by the which he gouerneth himselfe , setteth downe his owne end , and disposeth of fitting meanes for the same end ) hath no need of these naturall instincts , which other creatures haue . And although diuers men in regard of their peculiar temperature of body , haue peculiar instincts both for the stirring vp of seuerall motions and passions of the mynd , as also for inclyning them to certaine artes ; yet they are not to gouerne themselues by these instincts , but by the guyde and force of reason , which is granted vnto them . But other Creatures ( because they are depriued of reason ) cannot gouerne themselues , nor direct their particuler operations to sutable & cōuenient ends ; therefore they stand in need of a certaine prudentiall instinct , by the which they are to be directed both in the performance of their working , as also in the directing and disposing of it to an end . Therfore Man hath an vniuersal prudence or wisedome , by the which he leuelleth all his actions to his end ; But other Creatures haue ( as it were ) a certaine sparke of prudence , or rather a peculiar instinct lyke vnto prudēce , in certaine peculiar workes of their owne . This instinct , so far forth as it artificially performeth its worke , ( as the web in the Spider , and the hony combe in the Bee ) is a certaine participation of diuine art , & this not vniuersally but particularly ; to wit as it is considered in this or that worke . In like sort as it fittingly directeth its working to an end , it beareth the shew of diuyne Prouidence . Now this instinct in beasts cōsisteth chiefly in the disposition of the phantasy , by the which it is brought to passe , that it apprehendeth after a certaine manner a thing , as conuenient or hurtfull , according to tyme & place , and as occasion serueth . Secondly it consisteth in the inclinatiō of the Appetite , and in a certaine dexterity , or hability of working . From all th●se considerations thē I hould it sufficiently demonstrated , that there is one Supreme Intelligence , Mynd , or Spirit ▪ whose wisedom is equally paralelled with his power , by whom not only the principall parts of the world were framed , and disposed to their particuler ends ; but also all the members , and least parts of all liuing Creatures and plants , as also the seed of all things , by whose sweet prouidence the operations of al liuing Creatures are most cōgruently and orderly directed to their defigned ends . Out of which poynt this resultacy or collection also riseth , to wit , that his prouidence extendeth it selfe to the least things ; and that nothing is made without the same , seing nothing can haue its being or essence without its vertue or instinct cōmunicated and imparted by the foresaid Intelligence , or Mynd . But here it may seeme to be replyed , that granting , that Gods prouidence hath collated vertue & power to all things to worke , yet followeth not , that his prouidence therfore stretcheth it selfe forth to all the operations and workings . Euen as he , who teacheth a Dog to dance , or a Parret to speake Greeke , doth not ( because he so taught thē ) know all things , which after they may do by reason of their teaching . To this I answere , and say that here is a great disparity and difference ; for Man may be far remoued and distant from his worke , and then he knoweth not , what his worke performeth ; But God cannot depart from his worke , but alwaies remaineth within the same ; both because God is euery where , filling all places whatsoeuer ; as also in that he is to preserue , support , & sustaine his owne worke ; since otherwise it would instantly decay , vanishing away like a shadow . For though a Wright ( for example ) building a house , and after departing from it , the house remaineth by it selfe to be seene ; yet neither the world nor any thing of the world can haue its subsistēce & being , after God hath withdrawne himselfe from it . And the reason of the difference here , is diuers ; first because the Wright maketh his worke in a matter or substance , which he neither made , nor ought to conserue , but which God made & conserueth ; the Wright doing nothing therin , but either by way of adding to , or taking from , or placing all things in a certaine order . But now God worketh in that matter , which himselfe only made , and he only can destroy or preserue it . Secondly , because God made all things of nothing , eleuating & aduancing euery thing to its essence and being ; and therfore all things may againe reuert & turne to nothing ; euen as a heauy body being by force lifted vp from the earth doth of it owne nature declyne towards the earth againe . Wherfore as this body is continually to be supported , that it doth not precipitate and fall headlong downewards ; euen so all things being first created by diuyne power , need to be sustentated by the said power , that they be not reduced againe to nothing . And here I do not vnderstand by the word Nothing , any positiue inclination ( such as the heauens or the earth is ) but a defect of power or hability to retaine its owne being ; because it hath no power preseruing it selfe but only from God. Thirdly , because all things haue their dependance of God after a perfect manner , as the light of the ayre depends vpon the Sunne , and the intentionall species or formes of Colours vpō their obiect , or as the shadow vpon the body exposed to the Sunne ( as the ancient Philosophers do teach and especially the Platonicks : ) for we are not to thinke , that there is lesser ( but rather far greater ) dependency of things created , vpon God , being the most vniuersall cause , then is of these effects vpō their particuler causes . Therefore all things do need a continual preseruation and a continual influxe ; in so much that if God should but for a moment withdraw or diuert this substance-making beame ( for so doth Dionysi●s call it , terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) then would all things instantly vanish away , & returne to nothing . I omit diuers other reasons , which here might be alledged ; Only it sufficeth here to shew , that God can in no sort be absent from his worke ; from which poynt it necessarily may be concluded , that nothing can be concealed and hid from his Prouidence , seing that himselfe is most intrinsecally & inwardly present to al things . THE EIGHT REASON FROM THE diuersity of Mens countenances and voices , and from the pouerty of Man. CHAP. X. THESE two things ( I meane the great diuersity of faces and voyces of Men , and the penury that Man is ordinarily borne vnto ( may be no smal inducements ( if they be rightly considered ) to proue the care of the diuine Prouidence . And touching the first ; The diuersity of faces is so multiplicious and almost so infinit in Man , as it affordeth no final argumēt therof ; for without this variety neither could iustice be obserued , neither could any forme of a common wealth consist . For suppose Men to be in countenance alyke , as sheepe , crowes , sparrowes , and many other liuing Creatures of the same nature are , then most ineuitable perturbation and tumults among Men would ensue ; for neither could maryed Men discerne their owne wyues frō other women , neither the Parents their children , neither the creditours their debtours , the friends their enemies , nor the magistrate the delinquents , nor the subiects their Princes ; and therfore each Common wealth would be extremely in●ested with adulteries , incests , frauds , proditions , murthers , and all other wickednes whatsoeuer ; since such lewd miscariages might then be perpetrated with all impunity & freedome from punishment ; for euery one might through a resemblance of face giue himself for whom he would , neither could the mistaking be easily discouered . This poynt is most euident to any that seriously weigheth the same , and diuers examples of those men do witnes no lesse , who cofyding & resting vpon likenes of face and fauour , haue attempted to inuade other mens beds , patrimonies , kingdomes ; sometime with good euent , at other tymes in vayne , but euer with great trouble and tumults . Therefore it is euident , that the difference of faces is most necessary , that the lawes of iustice and of the Commonwealth may not be transgressed , and peace and tranquility obserued . If it be here replyed that this difference of faces commeth only by chance & casually , and not from any Prouidence so disposing the same : I answere , that it is absurd to affirme that to haue its euent by chance and fortune , which preuayleth so much in preuenting of iniures , & in cōseruing of iustice among Men ; since , otherwise it would follow , that all iustice and true policy which is found among Men , should be grounded only vpon chance ; and that fortune should be the foundation of all Commonwealthes . Furthermore what proceedeth from chance is not perpetuall , but rarely hapneth ; and is not found in all , but in few only , ( as Aristotle and other Philosophers do teach . ) As for example , that a man is borne with fiue fingers , cānot be said to come by chāce , but it may be so said of him , who is borne with six fingers . And answerably hereto , we fynd , that difference of countenances & faces is not a thing strange and rare , but very ordinary and common ; which almost alwaies , and in all places is incident to Men. Therefore it is not a thing to be ascribed to chance , but to Prouidence , which hath ordained the same , the better to preserue iustice and ciuill life betweene Men , which without this variety of faces could most hardly be obserued . But on the other part , if the nature of Man and the propagation of him were so disposed , that Men should bee commonly borne lyke in faces , and that no dissimilitude should be betweene them , thē might this diuersity of faces well be attributed to chance , but the contrary we see , falleth out ; for dissimilitude and vnliknes is ordinary , and likenes and resemblance of faces but rare ; Therefore , that Men are like , is to be imputed to chance ; that they are vnlike , to Prouidence . And here I vnderstād by the word , Chance , a rare and extraordinary concourse of causes , which notwithstanding is gouerned by the mighty hād of Gods prouidence : for in respect of his prouidence ( which incompasseth all things within the largenes of it owne Orbes ) nothing can be said to be casuall ; but only in regard of secondary causes , whose knowledge and power of working is limited . In irrationable Creatures there is for the most part so great a parity and likenes of the indiuidua and particulers of one kynd , as that with difficulty any difference can be obserued : For seing it importeth not much , whether they be like or vnlike , nature followeth that which is more easy ; and therefore maketh them like , so as to the eye there appeareth no markable & notorious differēce or vnlikenes : for it is more facile and better sorting to the course of nature , that bodyes which internally are of one and the same nature and substance , should also be indued with the same externall qualities , thē with diuers and different ; And when occasion requires , that among these creatures , one should be knowne from another ( as in sheepe , goates , horses &c. it is an easy matter to set on them a marke for their better distinguishing . Neither among Men is there only this variety of faces ( for their better discerning of one from another ) but also of voyces ; so as there is no lesse difference among them in sound of voyce , then in Countenance . For seing a precise and distinct knowledge necessarily conduceth to the preseruing of iustice ; therefore the diuyne Prouidence hath so disposed , that there should be a disparity & vnlikenes not only in faces , but also in voyces ; that so by a double sense ( to wit by sight & hearing ) as by a double witnes , one man should be made knowne from another . For if but one of these disparities were , then perhaps some mistaking might be ; but where both of them do ioyntly concurre and meet , it is almost impossible , that men heerein should be in both deceaued . Only difference of Countenances were not sufficient , because matters are often menaged in darknes ; as also some mens eye sights are so weake and imperfect , as that they cannot exactly discerne the lineaments and portrature of the face ; besides among some men ( though but seldome ) there is a great resemblance of visages ; so as in distinguishing of them the eye may be deceaued . And therefore this want is heere fully supplied with the like disparity of mens voyces ; to the end that such mē , which could not be knowne one frō another by their faces , might neuertheles be easily distinguished by the sound of their tongues . But to proceed further in this generall subiect , it is euident , that the consideratiō of Pouerty ( wherwith the world laboureth ) affordeth a strong argument of a diuyne Prouidence ; Since Pouerty is that , which preserueth all entercourse among Men , as furnishing man withal ornaments and delicacyes of this life ; as on the contrary side affluence and abundance of riches leadeth man to all dissolution and tutpitude of life . For suppose , that all things , which are in any sort necessary to mans life , were fully and promiscuously giuen to al men without any labour and industry on their parts ; then it is cleare , that two mayne inconueniences would instantly follow : to wit , an ouerthrow and decay of all artes , and all other splendour now appearing in Mans life ; and an vtter deprauation and corruption of manners & integrity of conuersation . For granting the former position , no man would learne any mechanicall arts , or learning would practice them . No man would vndertake any laborious and painfull taske , nor be seruiceable to any other ; since no man would performe these things , were he not forced therunto through want & penury . And so we should want all rich attyre all fayre and stately edifices , all costly furniture for houses , all magnificent temples and Churches , all Cittyes , Towers , Castels , and other such fortifications . In like sort , then would cease all agriculture and tilling , all nauigation , fishing , fowling , & all trafficke for merchādize ; againe there would be no nobie and potent men , as being destitute of all seruāts and followers . Moreouer , all differences of degrees and orders ( which are necessary in euery common wealth ) would be taken away , and consequently all reuerence and obedience● . Therefore whatsoeuer in the whole course of mans life is faire , gorgeous , magnificent , and to be desired , all the same would be wanting , if men were not poore : and nothing would remayne but rudenes , barbarisme , and sauagenesse . To this former inconuenience may be adioyned another of greater importance , to wit , an extreme corruption of manners and an opening the sluce to all disorder & dissolution of life . For it is obserued , that such lasciuious courses do commonly accompany idlenes and abundance of wealth ; an example of this we may borrow from the men liuing . before the deluge , ( whom lasinesse , opulency and fulnes of temporalities did ouerthrow ) as also from the inhabitantes of Brasile , who ( by reason that the country afforded them abundantly without labour , through the natural temperature of the Climate , all things necessary ) are altogeter become mancipated and slaues to Epicurisme , lust , and all vicious sensuality . Two things then there are , which chiefly hurt , & depraue all conuersation of life ; to wit idlenes , and affluence of riches . This later ministreth matter to all vices ; the first giueth opportunity and tyme for the practizing of thē . But both these are taken away by pouerty , the one ( to wit abundance ) immediatly , seing want is nothing els then the want and not hauing of riches ; the other ( I meane idlenes ) in that whiles penury afflicteth and presseth men , they are ( for the further preuenting thereof ) willing to vndergo any labour and paines . Therfore penury serueth to man , as a spur , wherby a flothfull nature is pricked and stirred vp to industry and toyle ; which while it is wholely imployed ▪ bent , and intent vpon its designed worke and taske , is freed from dangerous and vicious cogitations , and consequently hath not leasure ▪ and tyme , to spend the tyme in sensuality . From this then it is euident , how healthfull and medicinable Pouerty is to mankynd ; since it extinguisheth and cutteth away the nourisher of all vices , possesseth and forestalleth the mynd with hurtles thoughts , and filleth the world with all ornaments and commodityes . For what in humane things is to be accounted as fayre excellent , and to bee admyred , is the handy worke of pouerty , and is chiefly to be ascribed to it . Therefore it was truly said of one authour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Penury and want begetteth wisedome . This argument is handled copiously by Aristopahnes in Pluto ; and we do euidently discouer in it Gods prouidence , by the which he so sweetly and moderatly gouerneth mankynd . THE NYNTH REASON , IS FROM Miracles . CHAP. XI . TO the former argument we may adioyne this next , which is drawne from miracles , which do irrefragably demonstrate a diuine power : for if euents haue , and do happen , which cannot be ascribed to any corporall cause ; then is it euident , that there is some one inuisible & greater vertue or power , from whom all such stupendious actions do proceed ; and this power we call God. Now , that there are , and haue bene many such , which transcend the limits and bounds of nature , is most cleare from reason it selfe , from the frequent testimonyes of most approued histories , and from the ioynt confession● and acknowledgment of al countryes . Among which great number I will heere insist in the most remarkable and notorious of those , which haue bene effected either before or since our Sauiours Incarnatiō . First then may be the creating of the world of nothing ; for seing this cannot be made of it self ( as is proued aboue in the third & fourth reason ) then must it necessarily be made by some other agent ; but it is an incomprehēsible miracle , to wit , the producing of so huge a worke out of nothing , and such as could be accomplished only by that power & wisedome , which is most infinite and illimitable . The second may be the framing and making of so many liuing Creatures and Plants , and the first institution of so many seuerall seedes , by the which they are propagated & increased ; as also that great fecundity of the earth and the sea , by the cooperation whereof , one Creature or seede is multiplyed in a short tyme into seuerall thousands . The third . The most swift motion of the heauens , and the gouernement and disposall of this inferious world by meanes of this rotation and speedy turning about of the said celestiall bodies . For by this is occasioned the most pleasing and gratefull alteration and change of day and night , with the secret and stealing increase and decrease of them in length . By this also are effected the seuerall tymes of the yeare ; so as all creatures & plants are by this meanes brought forth & after become mature , rype , and perfect in their due tymes . In like manner by this motion of the heauenly Orbes , the fieldes are beautifyed and enriched with flowers , the pastures with grasse , the woods with trees and leaues , and the trees with fruit : finally by the mediation of the foresaid ▪ motion is wrought the flux and reflux of the sea , the blowing of wynds , the darcknesse of the clouds , the conueniency of showers , the benefit of snow , the first rising of springs , the current of riuers , the wholsomnes & serenity of the ayre , and the benefit proceeding from thunder , & diuers other Meteors . To these may be addressed the deluge and inundation of the whole world , the safety of men and beasts by the Arke , the cloud or burning Sulphur with the which the ▪ Citty Pentapolis was consumed , the plagues of Aegipt , the diuision of the sea , the submersion & drowning of the Egiptians , the pillar of the cloud and fyre , the heauenly meate or Manna giuen to the people of israel for forty yeares space , the wels springing out of rockes through the striking of thē with a Rod ; the infinite multitude of quailes sēt into the Camps ; so many apparitions of God euident to all men ; so great castigations and punishment of rebellious , incredulous , and misbeleeuing people , destroyed sōtymes through the opening of the earth , other tymes through fyre , or touch of serpents ; so many admirable and vnexpected victories . To these in lyke sort , are to be adioyned , the staying of the Sune in the midle of its course for the space of ten howres ; the retrograde or going back of it diuers degrees ; the force and burning of the fyre suspended and restrayned , and the preseruation of the seruāts of God put into a burning fornace ; the fury of Lyons suppressed that they hurt not the true worshippers of God , the dead recald & raised to life , and the wicked and impious by the peculiar hand of God , wonderfully chastised . From all which it is a most cleare and illustrious truth , that there is a certaine supernaturall and diuyne power , which seeth all things , gouerneth all things , and weigheth all things in an euen ballance of iustice and Reason ; & which seuerly punisheth the perpetrators and workers of iniquity , & vndertaketh a particuler charge and defence of the vertuous , often effecting for their good and safety many things , aboue the ordinary and setled course of nature . Neither in these miracles can there be cōceaued the least suspition of any imposture or deceit ; first , because the authour , which wrot all these ( some few excepted ) was indued with extraordinary wisedome , and grauity , and was accounted the greatest Prophet that euer liued in any age among those , who either florished for sanctity of life , or praise of wisedome . Secondly , because there were many predictions set downe by him in his works , as in Genesis 12. & 49. the Numbers 24. Deutron . 32. and 33. all which seing we fynd by the euent to be most true , we may rest assured , that he was most faithfull in his relation of other things Thirdly , in that euery one of the things recyted aboue , are so particularized with all their circūstances of tymes , places , persons , names occasions , effects , with such an order and so sorting to the nature of things , with such a consequence of matters , and so agreeably to piety and probity of Manners , as that euen an eye witnes of the same passages & occurrents could not deliuer them with greater exactnes . Now who forgetn things , auoydeth ( for the most part ) many circumstāces ; or if he addeth them , then is the fiction easily discouered by them : for what he wryteth , is either not agreable to the tyme , place , nature of things themselues , or other more certaine and approued historyes , or els some contradiction is found in the matter it selfe , as falleth out in the fabulous historyes of Homer , Nonnus , Virgil , Ouid , Amadu , & many other such like . Fourthly in most of the things aboue related , the authour ( to wit Moyses ) was not only present at the performance of them ; but was the chiefe man in the action , performing the same , as the instrument of the holy Ghost , and therefore had best reason to know them most precisely . Fiftly , if he had written differently from the truth ( especially touching the plagues of Aegipt , the deuyding of the Sea , and the actions performed in the wildernes ) he might easily haue bene conuinced of falshood by many hundred thousands of witnesses , who were also then present with him . For all these things were red openly before the whole multitude , & were also to be read ouer againe euery seuenth yeare in the presence of the people , as appeareth out of the 31. chapter of Deuteronomy . Sixtly , all the former things , as then being best knowne throughout all the East , were recorded in Hebrew verse by Dauid , who was a King and a Prophet , and who was later in tyme then Moyses , more then 450. yeares ; which verses euen from that tyme to this very day , are continually sung in the publicke prayers , almost throughout the whole world by the Iewes , where they enioy the vse of their religion , and by Christians for the space of 1600. yeares . Yea after the dayes of Moyses there did almost in euery age rise vp among the people of Israell certaine Prophets and venerable Men who being guyded by the assistance of the holy Ghost , did gouerne , teach , and reduce the erring people to the law of Moyses ; which men , did euer worship Moyses , as a diuyne Prophet and worshipper of the highest God. All which , as beinge worthy and pious Men , and in what credit & estimation they were had , may appeare from the consideration both of their actions and writings . For their actions were such , as exceeded al humane forces , and necessarily required the ayde of the Almighty : such were those acts performed by Iosua , Debora , Gedeon , Sāpson , Samuel , Dauid , Nathan , Salomon , Ahias Silonites , Elias , Elizaus , Esay , Ieremy , Daniel , Ionas , Iudith , Esther , the Machabees , and by diuers others . And their writings were replenished with diuers predictions and Prophesyes of things to come , which through long succession of many ages , had their answerable accomplishments and fulfillings : a poynt so worthy of obseruation , as that the lyke cannot be found in any history or writings of other nations . Seauenthly euen during the law of the Iewes from the tymes of Moyses , there was euery yeare an acknowledgment of the effecting of these former wonders celebrated by diuers ceremonyes , festiuall dayes , sacrifices , and other rytes , least the memory of them should in tract of tyme perish and be abolished : for the feast of the Passouer , and the Sacrifice or the Pascall Lambe was performed in thankesgiuing for the peoples deliuery out of Aegipt , and for the preseruation of those Iewes who during their stay in Aegipt , were saued from the slaughter , which was made vpon the first borne of the Iewes . And for the same cause was offered vnto God all the first borne of things . The feast of Pentecost was in memory of the law giuen vpon the fiftith day after their deliuery . The feast of the Tabernacles was celebrated , in recordation that the people liued forty yeares in the desart in Tabernacles . Furthermore the Arke of the Couenant was kept and preserued , the which Moyses by the commandement and direction of God made , and in the which the Rod of Aaron which blossomed , and the vessell of the Manna , and the Law written in two tables of stone by the hand of God , and deliuered by Moyses , were safely laid vp ; all which benefits of God and his wonderfull workes were celebrated with the singing of diuers Canticles and songs . To conclude the very bookes themselues of the testamēt were with great diligence and publick authority in a holy , publick , and most secure place ( as diuyne Oracles ) preserued , least otherwise they might by any deceit be corrupted and depraued . Eightly , for the greater accession of Reasons to the former , it may be added , that those wrytings of the old testament are full of wisedome , piety , and grauity ; in which are found no vanity or improfitable curiosity ; For all things there are set downe most seriously and most aptly for the informing and rectifying the mynd with vertue and piety , for deterring it from all wickednes , and for it voluntary imbracing of godlines , iustice , benignity , mansuetude , patience & temperance ; and all this with wonderfull documents and examples of most excellent men alledged to this end : a course far contrary to that , which is taken in the wrytings of Philosophers , in the which many vayne curious and improfitable passages are found , as also sometymes many wicked , prophane and impure instructions are to be read . For they in their bookes , by reason of the then commō vse , do permit the worship of Idols , though they were perswaded that there was but one supreme diuyne Power . In like manner they permit ●ullination , repyning and secret hate against ones Enemy ; as also fornications , filthy lusts , a vayne desire of glory , and other internall vicious affections of the mynd . And though sometymes in their wrytings they commend vertue & reprehend vyce , yet do they not bring any mouing and forcing reason , therby to determen from vyce , and perswade and moue them to the practice of a vertuous lyfe . For the splendour and inward beauty of vertue , as also the turpitude and vglines of vice ( which two sole points are vsually aledged by Philosophers ) are but weake incytemēts to the mynd ; therefore that Man may haue an absolute dominion ouer himselfe and his passions there is need of more vehemēt perswasions . And hence it is obserued , that very few men haue bettered their mynds ( so far forth I meane as concernes piety ) by reading of their labours , though many by that meanes haue arriued to a great pryde and elation of spirit ; but it is certaine , that from the wrytings and doctrine of Moyses & from the other sacred bookes of Scripture innumerable men haue come to wonderfull holines , and haue enioyed great familiarity with God himselfe ; so as they were most illustrious and celebrious for the admirable workes performed by them . To conclude this poynt , if any one will seriously contemplate and confer together the mysteries of the Iudaicall and Christian religiō , he shall clearly see , that such things as were done by the Iewes , did serue but to adumbrate and shadow the mysteries of our Christian fayth , according to the words of the Apostle 1. Cor. 10 ●a● omnia in figura &c. All these things chanced to them in figure : but they are written to our correction , vpon whom the ends of the world are come . Wherfore we are able euen from those poynts , which Christians do daily professe and practise , to proue that the Iewish discipline and doctrine was agreable to the truth . From all which premises it is most cleare , that credit and fidelity is to be giuen to the bookes of Moyses ( & not in that degree only , as is exhibited to the Commentaryes of Cesar , the History of Liuy , or any other prophane authours ) but as to certaine most vndoubted Oracles , writtē by the speciall concurrency and assistance of the holy Ghost . The like may be auerred of other holy bookes of Scripture ( whether they be historicall or propheticall ) seing the same reasons and arguments , which are alledged for the writings of Moyses , are also preuailing for them . Now let vs descend next to the miracle● of the new testament : good God , how many and notorious did our Lord here liuing in flesh , performe ? He clensed the ●●prous , he raised vp the paralitick , he cast our deuils in the possessed , he cured all languors and diseases , he restored sight to the blynd , hearing to the deafe , speach to the dumbe , going to the lame , and life to the dead . He also commanded the wynds , restrayned tempests , walked vpon the waters , and finally fed diuers thousands of men by a sudden multiplication of a small quantity of bread . He wrought all these not in priuate , but openly in the sight of the whole world ; so as all Iud●a tooke notice thereof : neither could such as were emulo●s and maligning of his glory contradict the same . He also did them , not with much endeauour , or with any long preparation aforehand ; but only either by his word , or by the gentle touch of his hand . To proceed further , we know , that in his death the Sūne was obscured , the earth trembled , rocks & stones broke asunder , the veyle of the tēple did cleaue in two , and the dead did rise out of their graues ; many thousands of mē were witnesses hereof , which might ( & would no doubt ) charge the Euangelists writing these things in seuerall tymes and places , with sacriledge , if they had diuulged fictiōs and forgeries : since to lye in poynt of Religion is s●c●●ledge in the highest degree . But to omit all other things , how stupēdious a miracle was it , that our Sauiour cōuerted the world by the meanes of twelue men , and these ignoble , poore , despicable , and ignorant fishers , ( notwithstanding the gainsaying of the power , wisedome , and eloquence of the whole world , as also the great reluctation to flesh and blood , mans corrupt nature , and an inuetera●e and wicked custome ? ) For his doctrine was not to perswade men to an easy religion , and such as was indulgent to sense , but to a professiō most hard , seuere and repugnant both to mans vnderstanding and his manners : for it taught , that he , who was nayled vpon the Crosse was God ; that riches , honours , pleasures , and what els is to be prized in this world , ought to be contemned ; that we ought to ●ame our flesh , bridle our desires , beare our Crosses , loue our enemies , render good for euill ▪ spend our blood and life for Christs sake , and finally pray for all such , as do in any sort persecute or wrong vs. How difficult a labour was it , to perswade the world ( blynded afore with Idolatry , and placing all its felicity in riches , honours , and pleasures ) to the imbracing of these matters ; and this against the custome and authority of their forefathers , against the vse of all Countries , against the common iudgment of all mankind , against the sentēces of the Philosophers , against the edicts , comminations , and threatnings of Princes , with a resolute neglect of all commodities or discommodities of this life , of honour or contumely , of wordly allurements or torments , how great soeuer ? And yet Christ performed all these great affayres by his Apostles , being but poore and ignoble men , reducing by their meanes the whole power & wisedome of the world vnder his yoake and gouerment . Now the Apostles were afore most rude , fearfull , pusillanimous , ignorant of heauenly misteryes , ignorant of the tongues , and indeed altogeather vnapt , for so high an enterprise . But behold , after the Holy ghost once descended downe , they instantly became most wise , fearles , magnanimous , skilfull in all the tongues , hauing the courage to vndertake so great an exployt , and after performing the same most gloriously and happily . These things are of such an infallible truth , as that no man had the forehead to deny them , all ancient Historyes recording thē ; for the whole world proclaimes and witnesseth , that it was first conuerted to Christianity by certaine fishers & that no torments ( how exquisite soeuer ) of Tyrants ( by the which themselues and infinite othe● were consumed ) could hinder the beginning , progresse , & increase of so worthy and heroicall a busines . Neuer did the like happen in another country . Which miracle being deeply weighed , is not only of force to the iustifying of the being of Gods prouidence , but also of the diuinity of Christ , & of the truth of Christian religion . Furthermore the Apostles had the guilt of working miracles , which in some sort was most necessary ; since the world could hardly haue bene induced to entertaine so strange and displeasing a doctrine , except in were waranted therunto by some most wonderful signes & prodigyes . Therfore they gaue sight to the blynd , strengthned the Paralytickes , raysed the lame , cured all kynds of diseases , restored the dead to life , & effected many other such supernaturall things , as appeareth from the acts of the Apostles . From the Apostles tymes euer after , there passed not ouer any one age , which was d●stitute of miracles , if we do belieue Ecclesiastical historyes . Now nothing can be answerable hereto to take away the authority of these miracles , but that they were not true , but only forged ; or if true , performed by the helpe of the deuill . But with what colour or shew of truth , can it be said , that they were meere forgeryes , seing this answere is not wartanted with any reason ? For from whence is it knowne , that they are forged ? belyke because they are miracles , and being miracles they seeme impossible to be wrought . But here the Atheist is to proue , that they are impossible , ( which he cānot ) since the performance of them implyeth no true and reall contradiction . That they are not accomplished by the force and power of nature , we all grant , and from thence do proue , that there is a diuyne and inuisible power , more potent then nature , by the h●nd whe●of all these are wrought . Furthermore to say , that they are feigned , is implicitly to take away all credit of histories , all memory of antiquity , and all knowledge of former ages : since by this answere all ancyent historyes whatsoeuer shall be said to be forged , and to be reiected as mere fables ; seing no historyes are written more accurately , diligently , & with greater inuestigation & search of truth then are the miracles aboue recyted , especially since the Church hath bene euer most sollicitous and carefull , that false miracles should not be ventilated , and giuen out for true ; for here we speake only of those miracles , which the Church acknowledgeth for certaine & euident . Thirdly who condemne all these miracles for fictions , do charge all Christian Princes , magistrates , and all the Christian world of madnes , and extreme simplicity , in suffering innumerable fictiōs & lyes to be obtruded vpon thē for so many truthes ; they not hauing so much perspicacity and clearnes of iudgment , as to be able to discouer the deceit . They also no lesse do charge all Ecclesiasticall Prelates , generall Councels , all Deuynes , & all wise men of sacrilegious imposture , in that they do commēd such commentitious & lying narrations for true miracles , they by this meanes most egregiously deluding the whole world . Fourthly , diuers of these miracles are recorded , by so graue authours indued with learning and sanctity , and with so many particuler circumstances , as that all possibility of fraud is taken away . In things , that are forged , the forgers are accustomed purposely to declyne and auoyde the circumstances of names , and especially of tymes and places , for the better concealing of their lying . Fiftly , there was presented no iust and vrgent cause , why these should be falsly inuented . For why should the authours willingly stand obnoxious to so great a sacriledge ? Or with what hope or reward should they vndergo the aspersion of so foule a blemish ? No man doth any thing , but there is some reason which induceth him so to do . What then was the motiue , that incyted so many Authors , ( to wit , Eusebius , Socrates , S●zomene , Ruffi●●● , Gregory Nissene , Basil , Ierome , Austin , Sulpitius , Gregorius Turonensis , Optatus , Theodoret , Damasus , Gregory the great , & many others , who haue written of miracles ) to perpetrate so heinous a wickednes ? Certainly no true cause hereof can be alligned : for what graue and religious man had not rather suffer death , then deliberately to wryte one lye , especially in these things , which belong to religion ? since thus doing he doth not only purchase an eternal infamy among men , but also is most wicked , hateful and abhominable in the sight of God. Sixtly , if the foresaid miracles were but inuented ▪ then might the authours of them be easily conuinced of forgery by the men then liuing in that age , since the lyues and a●●iōs of Saints were for the most part diuulged throughout the whole world , at that tyme , when they were wrought ; for the radiant splendour and light of such extraordinary vertues cannot be obscured , much lesse wholy eclipsed ; But there can be alledged not any one Man , who either in the dayes of those Saintes , or in the tymes immediatly ensuing , durst charge the wryters of the said miracles with any fiction therein . Seauently , Mans nature is of it selfe incredulous and full of suspicion , when it questioneth of any new miracles ; and hereupon it examineth all things concerning the same most precisely and particularly , least there be some imposture latent & hidden therein . Besides there are neuer wanting mē which are emuious of the glory and honour of others , who prying into each particuler , do euer labour ( as much as in them lyes ) either wholy to call in question such miracles , or at least to depresse and lessen the worth thereof . Now to come to the second branch of the former answere . If it be said , that they are performed by the worke of the deuils , then in thus answering , it followeth , that there are spirits , or incorporeall substances , which are more excellēt , then these visible things ; and consequently it is to be granted , that there is one suprem● Spirit , excelling all the rest in power and wisedome , & this we call God , as hereafter shall be proued . But to proceed further against this second part of this Answeare , I say ; that these stupendious workes cannot with any shew or protext of reason , be referred to the power of the deuils ; for to restore sight to the blynd , going to the lame , to cure the paralitcks only with their word , and to raise the dead to life , do far transcend and exceed the power of the deuils , who cure diseases only by the mediation of naturall causes ; to wit , by applying the vertue of hearbs and other medicinable things , as philosophers & deuynes do teach . Furthermore those holy men , by the ministery of whō these miracles are performed , were euer in most deadly hatred with deuils , and they were so far from vsing them as a meanes , as that they proclaimed open war against the Deuils ; for they ordinarily dispossessed mens bodyes of them , ouerthrew their worship , discouered their deceites , confuted their doctrines , scorned & contemned all their prestigious artes , and finally destroyed their kingdome and gouerment . Such were in the beginning all the Apostles , and their successours , and infinit others . For against these and such others no power of Deuils , no Arts magicke , no machinations , and endeauours of wicked spirits , nor any prestigyes , or sleights could preuayle . Besides how can we with any probability thinke , that so many learned Doctours , so many Prelates , so many Princes , finally so many wise and prudent men were become so stupid and blockish , as not to be able to discerne true miracles from adulterate and forged wonders , and the illusions of the deuill from the hand and worke of God ? Belyke only the Pharisyes , the heathen persecutours , & prophane Atheists haue this guift of distinguishing miracles from the prestigyes and deceites of the deuill ; and all other men are blynd , foolish , and in this poynt depryued of all sound and perfect iudgment . This indeed was long since the calumny of the Pharisies against our Lord , & of the Heathens against Martyrs ; who when they were clearely conuinced with supernatural signes and miracles ( as plainly seeing them daily wrought ) and being then conscious of their owne inward wickednes , did burst forth into horrible blasphemyes ; attributing those things to the deuill and art magick , which were effected only by the mighty hand of God. Now the Reason , why God vouchsafeth to worke miracles in diuers places is manifold . First , he doth this , that hereby he may manifest his presence & prouidence to al men . For if during the space of many ages whatsoeuer was wrought , was encompassed within the limits of Nature , then might men ( perhaps ) be induced to thinke , that there were no diuine Power , who had a care of humane affaires , & vpon whome the charge of them were property incumbent ; but that all things had their euent by a secret impulse and force of nature . For although this is euidently disproued by many reasons , as from the motion of the starres , from the fabricke and making of bodyes , from the innate direction of euery particuler thing to its certain end ( as is shewed aboue ) yet many do not sufficiently & seriously penetrate these matters , but are ( as it were ) blynded here in through the daily and continuall seeing of them ; for how admirable a thing is it , that from some few graines of corne so great an increase should rise ? From a formeles seed , so fayre and so seuerall kynds of bodyes both of liuing Creatures and of Plants should be framed ? From a small roote so huge trees should grow ? And yet few there are , who do admyre these things ; and few who do acknowledge Gods wonderfull power and prouidence in them . Therefore it was necessary , that some workes might be effected , which should transgresse the bounds of nature , least otherwise men might thinke , that there were no power aboue the nature and condition of corporall things : for by reason of the exorbitancy and the vnaccustomednes of such stupendious euents , men are often stirred vp to thinke of the Authour of them , and to prosecute him with true religion , reuerēce , and honour . Secondly , Miracles are effected to the end , that men may be confirmed in other poynts of religion , giuing a full assent therto without any hesitation or doubtfulnes , and making vse of them with all due reuerence . Thirdly , that the doctrine and lyues of those who worke miracles , may hereby be fully warranted , and so with greater certainty of truth may be commended to vs. For miracles are certaine diuyne testimonyes both of the infallibility of doctryne , and of sanctity of life ; especially where the life is conformable to the doctrine . Fourthly , that by this meanes the seruants of God may be honoured : for there is nothing , which maketh holy men more celebrious and famous throughout the whole world , and which more incyteth the mynds of others to loue , worship , and imitate thē then the exhibiting of miracles . For as God wil haue himselfe belieued of Men aboue all things , and our neighbours not aboue al things , but euery one in his degree : so doth he expect himselfe to be worshiped aboue all things ; to wit as the first efficient , & last final cause of all things ; and his seruants not to be honoured after this supreme manner , but in their peculiar degree , and in that respect , which they beare towards God ; that is , as they are his adoptiue sonnes , partakers of his kingdome , and his most deare friends . Thus from hence it appeareth , that there is no feare of Idolatry in honouring here Gods Saints ; for where there is Idolatry committed , there is supreme honour giuen , by the which a Creature is worshipped , as the Creatour and first beginning , but no worship is ascribed to the Saints in this sort . Fiftly , Miracles are wrought , that men through occasion of corporall benefits obtained therby , may the sooner be stirred vp to repentance & amendment of life : for where miracles are wrought , there is to that place ( for the most part ) a great confluence and concourse of many thousāds of grieuous sinners , who being afore contaminated with alkynds of vices , and hauing conceaued a remorse of their former licentious lyues , do vndertake an amendment & change of their former courses ; and thus by this meanes it hapneth , that the soules of many thousands are saued , which otherwise had perished euerlastingly . To conclude this poynt , by miracles all men are stirred vp to reuerence & praise of God to the giuing of thankes , & spirituall ioy and exultation , and the minds of all are raised vp to a confident & erected hope , as conceauing the expectation of the like help in their future calamityes and afflictions . THE TENTH REASON TAKEN FROM Prophesyes . CHAP. XII . I Heere call prophesying , a prediction of things to come , which do depend of the liberty of mans free will. This predictiō is a manifest signe of a Deity or Diuinity ; for that Mynd , which through its owne strength & power knoweth things future , must also ( a ●ortio●● ) know all things present and past ; and consequently must k●●w all things absolutly ; I meane all those things , which are intelligible and may be vnderstood . Now that Mynd , which knoweth omnia intelligibilia , knoweth also omnia po●●●●●lia , all things which are poshb●e ; & therupon must be omniscient ( o● know al things ) and omnipotent ▪ 〈…〉 knowledge , Idea , or Notion of things is the cause of things , therfore what of it ●e●● hath al knowledge , must ●e ●as be omnipotent . For who is prescient and knoweth thinges to come , doth herein far exceed the faculty of al mortall men according to that saying of Pindarus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Humane mindes are blind in thinges to come . Therfore there is an inuisible intelligence far more noble and worthy , then mans mynd , to which euer through its owne proper force this prenotion and fore knowledge agreeth ; and this is God. Which poynt is the more true , seeing this prenotion is so sublime , high , and difficult , as that it seemeth to exact an infinite power of vnderstanding : for things future do neither exist , or terminate in thēselues , nor in their causes , neither is there any reason , from whence it may be certainly gathered , that they rather are to be , then that they are not to be . How then is that Intelligence of Mind able determinatly and certainly to foresee what is to come , and what is not ; but that its ●●tuitiue power & ●ight is so perfect , & the efficacy of its light so great , as that it is able to extend it selfe to all things future , as they shal be in themselues in their due tyme ; & this as certainly as if they did now really exist , or had existed from all eternity ? Now it is r●o●isite , that this power be infinite , both because there cannot be imagined a gre●● & worthy●● manner of seeing ; as alsoin that it stretcheth itselfe ●orth to all future things ( seing there is the same reason , manner , and height of knowing all things . From which it followeth , that euen in this respect , that if an Intelligence by its owne peculiar force knoweth one thing to come●● kn●weth all things . Therfore this prenotion and fortelling of ●uture things is an euident signe of a Diuinity , and for that cause this kynd of prediction is called Diuination ; as if to tell what euents are to happen , were a proper signe of a Diuinity or deity : and therefore vpon this ground the Gods of the Gentils are refuted by Isay , in that they had not the ability to fore tell future euēts ; for thus he saith . Annunciate quae vētura sunt &c. Shew the things , that are ●come hereafter , that we may know that you are Gods. That there is a prenotion of future things is clearly proued from innumerable predictions , which from their euents are found to be most true , for prediction or foretelling euer presupposeth prenotion and foreknowledge . This prenotion the Prophets had not from themselues , and from their owne industry or perspicacity and clearnes of iudgment ( since prenotion far transcendeth mans capacity ) but they receaued it from some superiour power , which hath it by its owne vertue , from it selfe , and not from another . Now many of these predictions are 〈◊〉 in the holy Scripture ; out of the which I will alledge some , which to haue bene accomplished , is most euident . First the● Genesis 3. it is foretold , that the seed ▪ mea●ing the of springe of the woman , should c●ush the head of the Serpent that is shall ouerthrow the power domination , and rule of the Diuell ; which 〈◊〉 is accomplished partly already by Christ , abolishing in most places the worship of Diuels , wherin the world afore did lye plunged ; and partly ●esteth to be further 〈◊〉 by Christ at the day of iudgment ; w●●● the power and sway of the Diuell & the 〈◊〉 vtterly extinguished . In Genes 〈…〉 . 18. and 22 it is prophesyed , that a ●hold shal be borne to ●bra●●m by the benifit of whom all nations shall obtaine benedictiō and solicity , which is euidently performed in Christ , throgn whom the world is withdrawne from idolatry and pernicious errours , to the worship & knowledge of the true God , and shall by him obtayne the hope of eternall saluation . Againe in the 40 chapter of the said booke , there is a wōd 〈…〉 prediction of Ioseph , which was to be 〈◊〉 within three dayes ; as also in interpretation of certaine most obscure dreames touching three stocks of a vyne , and three baskets ; and c. 41. an exposition of Pharoes dreame , touching the twyce seauen beasts , & twice seauen ears of corne . Where we are to consider how expedite●y , and with what cōfidence are expounded all the particulers of the according to their euents . Now those d●●ame● being pre●ages and ●ignes of things to co●ne , cannot proceed , but only from a diuine Power , from whose prouidence all 〈◊〉 matters 〈…〉 disposall ▪ neither can the 〈◊〉 & construction of them 〈…〉 , but only by reuela●ion of 〈◊〉 diuyne Power Againe c. 49. Iacob the Patriarch 〈…〉 before his death , did prophesy to euery 〈…〉 of his sonnes , what should happen to them posterity ; especially so far forth , as con●erned their ofspring , their riches , and the diuision of the land of Promise ; which all particulers were after a long deuolutiō of Yeares fulfilled as appeareth out of the sacred Scripture . But among other things , that is very memorable and notorious which is there said . Non au●e●e●ur sceptrum de ●uda &c. The scepter shall not depart from Iuda , nor a Lawgiuer from betweene his seete , till he come who is to be sent , and he shal be the expectation of the Gentils . In which words three things are fore●ould . First that regall principality shal be in the tribe of Iuda ; which was accōplished when it was translated vpon Dauid , in whose family and race it continued 520. yeares . Secondly that this Soueraingty should continue in the 〈…〉 till the 〈◊〉 of Christ , 〈…〉 was also accomplished , 〈…〉 that tribe 〈…〉 vpon Herod Ascalonites ( who was ●o ●●w ) in the tyme of whose Reigne Christ was borne . Thirdly , that Christ was to be reiected by the Iewes , & receaued by the Gentils ; who for that respect is there called Expectatio gentium , the expectation of the Gentils . In the 24. of the booke of Numbers , Balaam being possessed with a diuyne fury , foretelleth many things and among the rest , these three . First , that the King at Israel was to be taken away by reason of agag King of Amalec ; where we s●e , that the name of that King is expressed , who was to be borne some fo●re ages after , and for whose cause Saul was to be depriued of his kingdome , which is fulfilled in the first booke of the Kings c. 15. Secondly that a King should rise out of Israel who ( like a glorious star ) was to enlighten the 〈◊〉 world , and to haue dominion ouer all men , which was performed in Christ. Thirdly , that the Romanes were to come 〈◊〉 their gallies , and should ouercome the Iewes : ●●d t●is was effected vnder Titus & Vespasian , more then a thousand , eares after the 〈◊〉 prediction . In the 18. of Deuteronomy , Moyses prophesyeth , that ●●od would ●aise out of the Iewes , a Prophet l●●● to himselfe ; whom all ought to heare , & such ●s would not , were to be seuerely punished by God , where in expresse words he prophesyet● of the comming of Christ , and doth intimate his function , the incredulity of the Iewes , & their ouerthrow . Now Christ was like to Moyses , as the body is to the shadow , the 〈…〉 to the figure , and the Exemplar , of Samp●e to the image , in that Morses was a typ● and figure of Christ , ●●● Moyses 〈…〉 people from the seruitude of 〈◊〉 Christ the world from the 〈…〉 Moyses brought 〈…〉 , the Egiptians being the●e drowned ; Christ saued his Belieuers through 〈◊〉 ( which deriueth al its vertue frō the 〈◊〉 of Christ ) with the submersion and drowning of all their sinnes Moyses gaue to them the old law , Christ giueth to the world the new and Euangelicall law . Moyses ●ed the people in the desert with Manna from heauen and gaue them to drinke of the rock . Christ feedeth his seruants in the Church with his owne celestiall body and bloud ; for he is the bread , that descended from heauen , and the hidden Manna ; he is the Rock of eternall saluation , which giueth drinke . The people by the endeauour of Moyses ouercame their enemyes , comming at the length to the 〈◊〉 of Promise ▪ ●ee by the mediatiō of Christ vanquish our soules aduersaries , & are brought to heauen . Thus by reason of these and other such comparisons , Christ is called a Prophet like vnto Moyses . In the 28. 29. 30. 31. and 32. of Deuteronomy the Idolatry of the Iewes , their sins and diuers calamityes , which were to fall vpon them for the same cause , are prophe●●●d : and in the 33. of Deuteronomy Moyses ●●●●telleth the particuler lot to euery try be , and diuers euents , which Iacob had not expressed in his benediction . In like ●ort , that Prediction which is related in the th●●● booke of the Kings ● . ●● . is most wonderfull , where when Ieroboam incensed frankinsence to the Idols , a certaine Prophet thus exclaymed forth , Altare , Altare , &c. O Altar , Altar , thus ●●●th the lord , behold a child shal be borne vnto the house of Dauid ▪ Iosias by name , & vpon thee shal ●e sacrifice the Priests of the high places , that burnt ●●●●nse vpon thee , and they shall burne bones vpon thee . All which things were accomplished ●●ter , as appeareth out of the fourth of the Kings c. 23. 〈◊〉 ●ome 3●● . yeares after ; for as Iosephus wryteth in the tenth booke of his Antiquities c. ● . so many yeares passed betwene that prediction , and the accomplishment of ● . In the 45. chapter of Isay , the kingdome of Cyrus ( who was to be b●●ne some two hundred yeares after ) is prophesyed , his name being expresly set downe , as also his power , warres , victories , spoyles , riches , and his beneficence towards the Iewes are in sinuated ; which very place of Scripture , when the Iewes had shewed to Cyrus , he wonderfully admyred the diuination of the Prophet ; and being incensed with the desire of performing such things , as he had there read , conferred great benefits vpon the Iewes , as Iosephus recordeth in his eleuenth booke of Antiquities c. 1. I omit innumerable other prophesyes , which are to be found of Isay . In Daniel we fynd , many stupendious predictions , and interpretations of most difficult things . In the second chapter , wheras a certaine strange dreame was shewed to the King of the Chaldeans ; and the King forgetting the same , Daniel distinctly opened the vision to him ; to wit , that there appeared to the King in his sleepe a great & terrible statua or Image , whose head was made of gold , his breast and armes of siluer , his belly and thighes of brasse , his legs of Iron , ending in ●eet which were partly of clay , and partly of iron . Furthermore he told the King , that he saw a stone cut out of a mountaine without hands ; and that it did strike the statua vpon the feete ; which being broken and shiuered asunder , the statua fell downe , and was turned into dust : and that the sto●e ●●d increase into a great mountaine , which filled the whole earth . This being thus expressed , Daniel further gau●●he interpretation thereof ; to wit , that by the statua were figured foure Monarchies , of the which the first was thē in being , the other three should succeed one after other in their due reuolution of tymes . For the head of gold did signify the Empyre of the Chaldeans , which thē was most ample opulent , and rich . The breast of siluer designed the monarchy of the Persians and the Medes , which succeeded the former , consisting of two kingdomes , as of two legs . The belly and thighes of brasse did specify the monarchy of the Grecians : the legs of Iron did prefigure the most powerfull monarcy of the Romanes , diuided into the Empire of the East and the west . The feete being made partly of clay , and partly of Iron , did signify the monarchy of the Romanes to be partly strong , and partly weake . The stone cut out of the mountaine without the help of handes , did demonstrate Christ our Lord , who without any endeauour of man was borne of the most holy , pure , and immaculate Virgin , and proceeded from the prog●ny of Abraham ; & who increased into a great mountaine ; in that his kingdome was to replenish & possesse the whole earth & who in the end of the world was to destroy all other kingdomes , himselfe only possessing an eternall kingdome . Now in shewing and interpreting of this dreame , the power , wisedome and prouidence of God so clearly shyned , that the proud King prostrated himselfe vpon his face before Daniel his seruant , and worshipped him , and openly confessed the maiesty & power of God. The foresaid foure Monarchyes ( which were to succeed in order ) and the conditions , states , and proprieties of euery one of them were fore shewed to Daniel by another wonderful vision in the seauenth Chapter , vnder the forme and shew of foure beasts ; & then after was signifyed to him the kingdome of the Saints , which ( after all the kingdomes of the world were extinguished ) should continue and florish eternally . For thus doth the Angell interprete this vision vnto Daniel . He quatuor be●●iae &c. These foure great beasts are foure Kingdomes , which shall arise ou of the earth , and they shall take the kingdom of the Saints of the most highest , and they shall possesse the kingdome for euer , euen for euer and euer , that is , for all eternity . And now seing we haue obserued by experience all those things to be accomplished concerning the foure Monarchyes , which were shewed to Daniel in the former vision ; we therefore ought to assure our selues , and not to fluctuate in any vncertainty of beliefe , but such things , as there were prophesyed to him of the kingdome , of the Saints , shal also be fulfilled in their due tyme. Againe in the eight Chapter , as yet the monarchy of the Chaldeans florishing , that other monarchyes should succed to the former , was also foreshewed to the said Daniel : to wit the monarchy of the Medes and Persiās vnder the forme of a R●m with two hornes ; the monarchy of the Grecians also , of a g●a● with one horne ; as also was foreshewed the manner , how the first Monarch was to be destroyed by this other ; and that this , after the first king thereof , should be deuided among foure kings ; out of the posterity of which kings one shall come ( to wit Antiochus Epiphanes ) who ( from a small state becoming great ) shall after persecute and afflict the Iewes , shall profane the sanctuary , shal take away the daily sacrifice , and shall force al vnto Idolatry for the space of 23000. dayes , which is for six yeares , three moneths , and twenty dayes ; & who in the end ( without any machination or endeauour of Man ) shall , euen by Gods reuenge only , be extinguished . All which particulers to be fulfilled in the persecutiō of Antiochus is euidēt euen out of the bookes of the Machabees , at least 400 and eight yeares after this prediction of Daniel , as Iosephus Antiquit. c. 11. relateth , who in his ●● . booke c. 8. further sheweth , that this prophecy of Daniel ( touching the King of the Grecians , ouerthrowing the Empire of the Persians ) was related by the Prophets to Alexander then be●●g in Ierusalem ; and that Alexander reioyced much therat , as interpreting this was to be performed by himselfe ; to wit , that he was that Grecian King ( as indeed he was ) who should arryue to the Empyre of the Persians . In the eleuenth chapter of Daniel many things are in like sort prophesyed , first the progresse and good successe of the Persian Empire . Secondly the expedition of Xe●xe● against the Grecians . Thirdly , that the empyre of Alexander the great should succed the Persian empyre : fourthly the diuision of the Grecian Empyre into foure kingdomes . Fiftly , that most bloudly warres should fal out betwene two successours of Alexander ; to wit betwene the kings of Syria and Egipt , during which violent conflict , I●●●a ( as being seated betwene them both ) should be most miserably afflicted . Moreouer in the foresaid chapter are foreshewed the amityes , mariages , deceites , proditions , and diuers other euents , which were to happē betwene the said kings ; in so much that it seemeth to the reader rather a history then a prop●●●y . Sixtly , the persecution of Antiochus Epiphanes against the Iewes . Seuently , through occasion of this persecution , he passeth ouer to the persecutiō of Antichrist prefigured by that of Antiochus . Now that all these ( the last only excepted , which is to receaue its performance in the end of the world ) are already accomplished , appeareth out of the wrytinges of the Heathens , out of Iosephus , & out of the Machabees . Doubtlesly so exact , particular , and various a prophe●y of things to come was most admirable and stupendious . But it were an infinite labour to prosecute all things of this nature ; seing all the bookes of the Prophets are euen fraughted and stored with such predictions ▪ only now I will touch such , as concerne Christ our Lord and are rehearsed & acknowledged by the Euāgelists , which very particulerly many ages before , were foreseene and prophesyed . And first , it is ●●●●nuated in diuers places of Scripture , but especially in the 3. of Baruch that God was to conuerse with men in an humane shape ; Hic est Deus noster &c. This is our Lord , and there shal none other be compared vnto him ▪ he hath found out the way of knowledge , & hath giuen it vnto Iacob his seruant & to Israel his beloued , afterwards he was seene vpō the earth and dwelt among men ; as also in the thirty fiue of Isay , of which place see heereafter . 2. That he was to be borne of a virgin , appeareth in Isay c. 7. Ecce virgo concipiet &c. Behold ▪ a Virgin shal beare a sonne , and she shal cal his ▪ name Emanuel . By which name it is insinuated , that he shal be both God and man ; for the word Emanuel signifyeth as much , as nobiscum Deus , or , God with vs. 3. That he was to be borne in Bethleē , Micheas c. 7. sayth : Et tu Bethleem &c. And thou Bethleem Ephrathah art litle to be among the thousands of Iuda ; yet out of thee shal come forth a Captaine that shal be the ruler in Israel , whose goings forth haue been from the beginning and from euerlasting . In which wordes his diuinity is also implyed . 4 The time wherin he was to come ▪ was foretold by Iacob in the 49. of Genesis : Non auferetur sceptrum &c. The scepter shal not be taken from Iuda &c til he come who is to he sēt , and he shal be the expectation of the Gentils . And more distinctly in Daniel c. 9. of which place we shal hereafter speake . 5. That he should haue a precursour , who should prepare the mynds of the people to receaue him , was prophesyed in the third of Malachy : Ecce ego m●●to Angelum &c. Behold I wil send my messenger , & he shal prepare the way before me , and the Lord whom you seeke shal speedily come to his temple , the euen messēger of the Couenant , whom you desire : which very text our Lord him selfe in Matth. 11. and Luke 7 did teach to be vnderstood of S. Iohn Baptist the precursour . Againe his precursour is also foretold in the 40 ▪ of Isay ; Vox clamantis &c a voyce cryeth in the wildernes , prepare ye the way of our Lord , make straight in the desert a path for our Lord Of which place see the third of Matthew , as also the 4. of Luke . 6. The preaching of our Lord in Isay 61. Spirit us Domini . &c The spirit of the Lord is vpon me , therfore the Lord hath annointed me , he hath sent me to preach good tydings to the poore , to bynd vp the broken harted to preach liberty to the captiues , and to them that are bound the opening of the prisō , to preach the acceptable yeare of our Lord and the day of vengance of our God , to comfort al that mourne . Which prophesy our Lord teacheth to be accōplished in himselfe , in Luke c. 4. 7. Of the miracles of Christ in Isay 35. Dicite pusillammes &c. Say vnto them that are fearfull bee you strong , feare not behold our God cōmeth with vengeāce , euen God wil come & saue you : then shal the eyes of the blynd be lightned , and the ●ares of the deafe be opened ; then shal the lame man leape , as a Hart , and the ●u●●● mans tongue shal sing &c. Which wordes our Lord she weth also to be vnderstood of himself , in Mathew c. 11. Where he saith : Ite & renunciate &c. Goe & shew Iohn what thing●●●● haue heard and scene , the blind receaue sigh● and he halt goe : the leapers are cleansed , and the deafe heare , the dead are raised vp , and the poore receaue the Ghospell . 8. The entrance of Christ in Ierusalem in Zachary c. 9. Exulta satis fil●a Sion &c Reioyce greatly O daughter Sion shout for ●oy , O daughter Ierusalem ; behold thy king cōmeth vnto thee he is iust poore and ryding vpon an Asse , and vpon a colt the fol● of an asse ▪ That this was fulfilled is euident ou● of Mathew c. 21. 9. The prodition & betraying by his own disciple , in Psal . 41. Etenim homo pacis &c. For the familiar friend whō I trusted which did ear of my bread , hath lifted vp the heel against me . Which very place Christ himself did interprere in the 23. of Iohn , of Iudas who betrayed him . 10. That he was to be sold for thirty pieces of siluer , is in Zachary . 11. Appēderunt mercedem &c. They weighed for my wages thirty pieces of siluer , and the Lord said vnto me , cast it vnto the potter ; a goodly price , that I was valued at of them And I tooke the thirty pence of siluer , & cast them to the potter in the house of the Lord. Heere it is clearly prophecyed , that Christ should be valued at thirty pieces of siluer ; and that those thirty pieces were to be cast into the Tēple , & that a field of an image-maker of earth , or Potter was to be bought therwith . All which things we fynd to be fulfilled in Mathew 27. 11. The flight of his Disciples , in Zachary , 13. Percutiam pastorem &c. I will smite the shee pheard , & the sheep shal be scattered . Which place our Sauiour interpreted in the approach of his Passion . Mathew 26. 12. That he should suffer diuers kinds of paines and dolours by reasō of his stripes , his Coronation , and Crosse , is in like maner foretold in Isay 53. Non est species ei &c. He hath neither forme , nor beauty ; and we saw him despised and reiected of men ▪ he is a man ful of sorrowes , & hath experience of infirmities &c. 13. That he was to suffer for our sakes al these pressures and afflictions with wonderful modesty , gentlenes and patience , in Isay 53. Vere lāguores nostros &c. Surely he hath borne our ●●●ies , & hath caryed our sorrowes , yet ●●● did iu●● him as plagued & smitten of God and humbled ●●● he was wounded for our transgressions he was broken for our iniquities ▪ the chastisement of our peace was vpon him and with his stripes we are healed . Al we like sheepe haue gone astray , we haue turned euery one to his owne way and the Lord hath laid vpon him the iniquity of vs al. He was oppressed , he was afflicted yet ▪ did he not opē his mouth ●● is brought as a sheep to the slaughter , and as a sheepe before the shearer is dumbe , so he opeeed not his mouth &c. Al which particulers , that they were most euidently fulfilled in Christ , appeareth out of the Euangelists . 14. His Crucifixiō is recorded in Psalm 22. Foderun manus &c They pierced my hands and my feet &c. The same was prefigured in the b●asen serpent being hanged a height at the beholding wherof al such as were bittē by serpents were cured . Numer . 21. as our Lord himselfe declareth , Iohn . 3. 15. That the was crucifyed betweene two theeues , and that he was to pray to his Father for his persecutours , is foretold in Isay . 53. Ideo dispertiam &c. Therfore I wil giue him a portion with the great , and he shall deuide the spoile with the strong , because he hath powred out his soule vnto death ; and he was coūted with the transgressours , and he bare the sinnes of many , and prayed for his trespassers . 16. The irisions & blasphemyes of the Iewes against Christ hanging vpon the Crosse , in Psalm . 21. Ego sum vermis &c. I am a worme , and not a man , a shame of men , & contempt of the people . All they that see me , haue me in d●rision , & make a mowe , and nod the head saying he trusted in the Lord , let him deliuer him , let him saue him , seeing he loued him . Where we find almost the same words in part , in Mathew 27. 17. The diuision of his garments and casting lots for the same . in psalm . 21. Diuiserunt &c. They parted my garments amōg them , & did cast lots vpon my vesture . For , one vestmēt they diuided into foure parts ; & for the other ( because it was not to be deuided ) they did cast lots . Iohn . 19. 18. That being vpō the Crosse , he drūke gall and vinegar , psalm . 68. Dederūt in escam &c. They gaue me gall in my meat , & in my thirst they gaue me vinegar to drinke . 19. That his bones were not to be broken . Exod. 12. and Num. 9. Os illius &c. You shal not breake a bone thereof . That his syde was to be thrust through with a speare appeareth in Zachary 12. Aspiciunt &c. They shal looke vpon me , whome they haue pierced , both which places are expounded of Christ by S. Iohn the Euangelist . c. 19. 20. His Resurrection is prophesyed in Psal . 15. Non derelinques animā &c. Thou wilt not leaue my soule in hel , neither wilt thou suffer thine holy one to see corruption . &c. which passage of Scripture S. Peter ( instantly after he had receaued the holy Ghost , and of a rude & ignorāt fisher , became a most wise Doctour of the whole world ) interpreted of the Resurrection of our Lord. Act. 2. 21. That he was to rise from death the third day , Osee . c. 6 Viuificabis nos &c. After two daies will be reuiue vs , and the third day wil be raise vs vp , and we shall liue in his sight . Of which verity Ionas , who was three dayes in the whales belly , & the third day came out aliue , Ionas c. 2. was ( according to our Sauiours explication ) a type and figure . 22. His Ascension into heauen in Psal . 14. Aperite &c. Lift vp your heads you gates , and be you lifted vp you euerlasting doores , & the King of glory shall come in . And Psal . 67. Ascendisti &c. Thou art gone on high , thou hast led captiuity captiue , and receaued guifts for men . Which place in the fourth to the Ephesians , the Apostle doth thus interprete . 23. The sending of the holy Ghost in Ioel. 2. Effundam Spirtum meum &c. I wil power out my spirit vpon al flesh , and your sonnes , & your daughters shal prophesy , your old men shal dreame dreames , and your young men shal see visions : Which prophesy was fulfilled in the second of the Acts , eue according to the exposition of S. Peter . 24. The destruction of the Iewes for the death of Christ , was prophesyed in Psalm . 69. Fiat mensa &c. Let their table be a snare before thē & their prosperity their ruine , Let their eyes be blinded , that they see not . and make their loynes alwaies to tremble . powre out thine anger vpon them , and let thy wrathful displeasure take them ●et their inhabitans be voyd , & let no●e dwel in their ●ents ; for they persecuted him whom thou hast smitten &c. 25. The tyme wherin al these things are to happen is exactly described by Daniel being taught herein by an Euāgelical reuelation , for thus the Angel speaketh c. 9. Tu animaduer●e sermonem &c. Vnaerstand the matter , and consider the vision : Seauenty weekes are determined vpon the people & vpon thine holy Citty , to finish the wickednes , and to seale vp the v●sion and prophesy , and to annoynt the most holy . The s●●●●e of which place is , that God appointed the space of 490. yeares ( for so many yeares do seauenty Hebdomadaes , or weekes of yeares containe ) within which compas●e of tyme ( to wit towards the end therof ) the Messias was to come , who being the authour of al holines , shal blot away the sinne of mankind ; shal recōcile man to God ; shal bring into the world eternal iustice ; & at whose comming the visions & predictios of the Prophets shal be fulfilled . And then he declareth , where these Hebdomadaes are to begin , and where to end . Scito ergo & animaduerte ab exitu sermonis &c. Know therfore and vnderstand , that from the going forth of the commandement , and to build Ierusalem againe , vnto the Messias the prince , shal be seauen weeks , and threescore , and two weekes , and that is 69. weekes , or 483. yeares . Now this Exitus sermonis ( that is the fulfilling of the kings cōmandement touching the building of Ierusalem , to wit , when the Citty was finished & dedicated , as the learned do interprete and proue ) is made in the 23. yeare of Artaxerxes , or as Iosephus wryteth in his 11. Booke of Antiquities c. 5. in the 28. yeare , reckoning frō the beginning of the reigne of Xerxes ; that is , in the third yeare of the 80. Olimpiade , which was the seauenth yeare of Artaxerxes then gouerning priuately . Furthermore from the third yeare of the 80. Olimpiade to the baptisme of Christ , when Christ was declared by his Father to be Dux Populi , and that he begun so to shew himselfe in doctrine & miracles , are precisely 483. yeares . And where in the same chapter it is said ; 1 And the street shall be built againe , and the wall in a troublesome tyme. This was often attempted , but 〈◊〉 〈◊〉 , & at the last perfected ; from the twentith yeare of Artaxerxes , til the 23. yeare ▪ being in ●●e 80. Olimpiade : And ( 2 ) after threscore & two weeks ( which sh●●●odow after the seauen first weekes ) the Mess●●s shal be slaine ; that is , after 483. yeares or ●●●●e 70. weeke : And it shal not be his people which shal deny him &c. that is , the people of the Iewes shal not be accoūted any longer as the people of God. ( 3 ) And the prince shal come , and shal destroy the ●i●y and the sanctuary &c. that is , the Roman army with Titus and V●spasian . ( 4 ) And the end therof shal be with a ●lo●d and vnto the end of the battel it shal be destrored by desolations &c. To wit , which God 〈◊〉 and foretold . ( 5 ) And he shal cōfirme the couenānt with many in one weeke ; that is , Christ being the captaine shal confirme his Euangelical law by many miracles and many wayes in the last week ( to wit the 70. Weeke ) for Christ after his baptisme preched three yeares and some months . ( 6 ) And in the weeke , he shal cause the sacrifice & the oblation to cease &c. For Christ suffering death in the m●●dest of the last wèeke , the reason of al the old sacrifices shal cease , which were instituted to prefigure the sacrifice of the Cro●●e . ( 7 ) And there shal be in the Temple the ab●ominatiō of desolation &c. In which wordes is m●nuated the detestable faction of the Zelotyts , which was the cause of the whole desolation & ouerthrow , as ●os●phus sheweth , Lib. 6. de bello ●udaic ▪ cap. 16. &c. 4. l 7. Or otherwise , it is signified hereby , that the army of the Gentils causing the desolation , & vastity , shal not only pos●es●e & destroy the citty , but also the T●ple . ( 8 ) And the desotion shal continue vntil the consumation and end of the world &c. Al which things ( the last only excepted ) we see fulfilled ; and therfore we are not to doubt , but this last also shal be performed ▪ seeing that the desolation & dispersion of the fewes haue already cōtinued almost 16. ages . 26. The conuersion of the Gentils to the faith of Christ is prophesyed in Gen●● . 18. In semine tuo &c. In thy seed all nations shall be blessed ▪ And in Psal . 22. Reminiscetur &c. Al the ends of the world shal remember , and turne to the Lord , and al the kinreds of the nations shall worship before thee , for the kingdome is the Lords , and he ruleth ouer nations ▪ &c. The same is prophesyed also in Isay ▪ 49. Parum est &c. It is a smal thing ▪ that thou shouldest be my seruant to raise vp the tribes of Iacob , and to restore the desolatiōs of Israel , I wil giue thee for a light of the Gentils , that thou maist be my health vnto the end of the world . And in c. 66. I will send those , that haue escaped of them , vnto the nations of Affricke , Lydia , Italy , and Greece , and vnto the Isles a far of , that haue not heard my fame , nor haue seene my glory ; and they shall declare my glory among the Gentils , and from all nations they shall bring an offering vnto God. These and many other were foretold of our Lord by the Prophets many yeares before his incarnation , which we fynd to be already accomplished . But our Lord himselfe , as prescious , and foreknowing of all things , deliuered also wonderfull predictions , in which he manifested his diuinity , of which I will relate some . For he foretold most particularly , and in order all the seuerall passages of his Passion ; as in Matth. 20. Ecce Ascendimus &c. Behold we goe vp to Ierusalem , and the sonne of man shal be deliuered vnto the chiefe Priests , and vnto the Scribes ; and they shall condemne him vnto death , and shall deliuer him vnto the Gentils to be mocked , and to be scourged , and the third day he shall rise againe . Which is oftē els where insinuated in Math. c. 16. 17. and 26. Marke . 9. Luke . 10. Iohn . 3. 2. The abnegation and denyall of Peter , in Marke 14. For thus saith our Lord to him . Amen dico ti●i &c. Amen I say vnto thee , this day , euen in this night , before the Cock crow twace , thou shalt deny me thrice . Doubtlesly this so particular and precise a prediction was most strange , especially seing that at the speaking of these words Peter seemed most constant and firme , and that the tyme of this euen was so short , and that his premonition might haue bene a sufficient forewarning vnto Peter . From which former words of Christ , we may not only gather , that he knew this thing so to come to passe , but also knew , that telling Peter afore hand of it , should not in any sort hinder & preuent the euent . 3. His prodition or betraying of Iudas , and the flight of his disciples in Math. 26. Marke 14. Luke 22. Iohn . 13. 4. The meeting of the man carrying a vessell of water was prophecyed , in Marke 14. and Luke 22. Mittit duos &c. He sent two of his d●s●●ples and sa●d vnto them . Goe into the 〈◊〉 , and ibere shall a man mee ●e you bearing a pitcher of water ▪ Follow him , and whither soeuer he goeth●m say to the Maister of the house : Our maister saith : where is the resectory , where I shal eate the Pasche with my disciples ? And he shal shew you a great chamber adorned , there prepare for vs. So his disciples went forth , and came to the citty , and found as he had said vnto them . 5. The like prediction of the ●oale of the Asse is in Luke 19. and Math. 12. touching the coyne of siluer in the mouth of the fish ▪ which was first to be taken , we haue it foretold in Math. 17. Vt autem non scandalizemus eos &c. And that we may not scandalize them , goe to the sea , and cast in a hooke , and take the first fish that commeth vp ; and when thou hast opened his mouth , thou shalt fynd a peece of twenty pence ; that take , and giue it to them for me , and thee . In which words he sheweth himselfe not only to foreknow things to come , but also to be the Lord both of the sea and fishes , as hauing in his power all things , though they be absent & far distant from him . 6. Lastly , touching the euersion and finall destruction of the Iewes , we read it foreshewed in Math. c. 24. Videtis haec omnia ? Do you see all these things ? Amen I say vnto you ; there shall not be ●eere left a stone vpon a stone , which shall not be destroyed . As also in Luke c. 19. Videns ciuit at●m fleuit &c. He beheld the Citty , and wept vpon it , saying : Because if thou hadst knowne , and that in this thy day , the things which appertaine to thy peace ; but now are they hid from thine eyes ; for the daies shall come vpon thee , that thine enemies shall compasse thee with a tr●●●h , and enclose thee about , and straiten thee on euery side , and ●all beat thee flat to the groūd , and thy children which are in thee ; and they shall not leaue in thee a stone vpon a stone , because thou hast not knowne the tyme of thy visitation . The same matter is also related , as prophecyed by Christ in 21. of Luke . Cùm videritis circumdari &c. When you shall see Ierusalem compassed about with an army , then know that the desolation thereof is at hand . Then let them which are in Iudaea , flie to the mountaines ; and let them which are in the middest thereof , depart out , and let not them , which are in the Country enter into it ▪ for these are the daies of vengeance , that all things may be fulfilled , that are written &c. they shall fall by the edge of the sword , and shal be led captiue into all nations &c. All which , that it is already accomplished , is euidēt out of the history of Iosephus the Iew. I omit many other predictious of our Lord , as of the preaching and miracles of the Apostles , of their persecution , of the crucifixion of Peter , of the stay of Iohn , of the conuersions of the Gentils , of the preaching of the Gospell throughout the whole earth , of the continuance of the Church till the end of the world , and the like . I omit in like sort the innumerable predictiōs of al the holy men , which haue liued in the ages since Christ , & being assisted with the holy Ghost , haue foretold future euents , and haue reuealed many matters kept afore in great secret . Now out of all these things , which are here said , we may gather three poynts , as most true and infallible . First , that there is a diuyne Power , who is priuy to all future euents , and to the secretest things that are , and by whome all humane matters are gouerned ; and that he reuealeth to diuers of such , which truly serue and worship him , those future euents , whereof there are no determinate causes . Secondly , that Christ is the true and only Sauiour of the world ; since all his actions and doings were foretold by his Prophets so many ages before , and since himselfe was so eminent and admirable for his birth , works , predictions , doctrine , life , end , and resurrection Thirdly , that the faith of Christ is necessary to saluation ; for no man can with any shew of reason call these three poynts into question , who hath with iudgment and maturity of discourse expended and waighed the forerehearsed predictions , and Prophesyes . THE ELEAVENTH REASON , TAKEN from the being of Spirits . CHAP. XIII . IT is euident euen by infinite example and long experience , that there are Spirits ▪ that is , certaine inuisible substances indued with an vnderstanding , and penetrating all things through their subtility of nature , and which do far transcend , and exceed all humane power , wisedome , and industry . This is manifest , first from Oracles and answeres , which were accustomed to be giuen by Idols in all countryes , to such as came to take counsell from them . For those statuaes or images ( wanting altogether life and sense ) could not returne any answere , but it was spirits or deuils entring into the said statuaes , which so answered . In some places these answeres were giuē by Idolatrous Pri●st● ; who with certaine Ceremonies ●●alling vpō the Diuel , were so possessed by them , as if they had been stirred vp by some diuine power ; these powred out Oracles and answeres , the Diuel speaking through their mouths , or belly , or Nauill , or some other part of their body . Herupon some were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ventriloqui ; to wit , speaking through their belly . These things may not only be proued from the sacred Scripture , but also from prophane history : for the Oracle of Apollo at Delphos , and of Iupiter of Ammon , and diuers others were most famous for many ages . The Diuels ( seconded by this imposture and deceit ) did propagate and spread Idolatry , procuring themselues by this meanes to be worshiped as Gods , or diuyne powers in their images throughout the whole world , for diuers ages together . And euen at this day they are so honoured in India , China , Iapon , Ta●tarr , Brasil , Perù , & seuerall other countries . So as we see , it was truly said of the Prophet Psalm . 95 Quoniam omnes dij &c. For al the Gods of the Gentils are Idols , but the Lord made the heauens . Secondly , the same is made demonstrable from the doctrine and practise of Nigromanticks , and Magi , or Wisards , which are found in all places For these through certaine ceremonies and verses are able to call vp the Diuels , & do cause , that they not only shew strange effects ( which necessarily imply their presence ) but also make them to appeare in a visible forme , and to conuerse familiarly and talke with men . The forme of this raising vp of spirits is described by ( 1 ) Homer , where Vlisses calleth vp Tiresias , and the spirits of Orcus , questioning of them touching his returne . The like Negromantical euocatiō to be made by Scipio , is read in Siluius , by Tiresias in Statius , by Oeson in Flaccus , by Canidia in Horace , & by Ericthon in Lucane : from all which it is most cleare , that this thing was much vsed in those former times ; yea that it is most ancyent , appeareth from Gods sacred writ , which speaketh of the Wisemē ( 2 ) of Pharao . and of the Pythonissa ; and the same is made most plaine euen in this our age ( I meane touching the commerse , association , and confederacy of sorcerers and witches with the Diue●l ) 〈◊〉 the iudiciall censures against such persons , and the great and daily experience had herein . Thirdly this verity is further confirmed by those , which are obsessed , which are called Energument : for two things appeareth in them , which are aboue humane power . One , that such as are possessed , do speake strange tongs , which thēselues neither vnderstand , nor euer did learne . The other , that they discouer things secret , or do relate things done in great distance of place , as if they saw them openly . Both these two things afford an euident demonstration of a certaine superiour inuisible nature , by the power wherof they are performed . To conclude this point of the beeing of spirits , is euicted from the many apparitions of spirits , which are affirmed to haue beene from the testimony of diuers most probable histories . From all these proofs then it may be concluded , that there are in the world spirits , and that in a wonderfull great number . Since in all places , and from all antiquīty they haue most oftē manifested themselues . In so much as there is no kingdome , no prouince , no citty , no village , but there remaineth some memory of their apparitions . Pythagoras was of opinion ( as Laertius wryteth ) that all the ayre was full of spirits or soules ; And this also was the iudgement of many of other ancients , who taught , that euery one had his genius , or spirit assigned by God. Thus did Hesiode , Homer , Menander , Trismegistus , Plato , and the Stoickes affirme . Now i● there be many spirits , then it ineuitably may be concluded , that there is one supreme spirit , to the which all the rest are subiect , and at whose command they are gouerned : for euery multitude of things ( except there be a dependency and subordination to one most high ) begetteth disorder and confusion . And hence it is , that euen among bodies , there is a superiority and predominācy of one aboue all the rest , at whose command all the others do moue or rest quyet . Now then by force of this reasō , there ought much more to be the like order among spirits , so as all are ( in regard of soueraignty ouer them ) to be reduced to one supreme spirit : for by how much any thing is more excellent , by so much it ought to enioy a more perfect order in the world : but spirits are far more worthy in nature , then corporall things ; therefore among thē there ought to be the perfectest order , to wit , of subiection and domination . For it were most absurd to grant an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confusion in the noblest ranke of Creatures ; seeing we fynd the lowest and most inferiour degree of things , to be so orderly disposed and distributed . This poynt is further confirmed from the most dangerous and imminent inconueniences accompanying the contrary doctrine ; for if among spirits there were no order , & that the rest should not be subiect vnto one , at the command wherof the power of them were to be restrained ; then might euery one of them trouble and afflict the world at its owne pleasure , might take away mens goods , burne and destroy all things , might infest mens bodyes with griefes , diseases & death , to be briefe might destroy and ouerthrow all mankynd ; neither could any redresse be found to the contrary , seing there were no supreme spirit , to the which this other did stand subiect , and so the world could not in any sort long consist . For how prone wicked spirits are to hurt and afflict men , appeareth both frō the history of Iob , ( all whose substance the Diuell destroyed , killed his sonnes and daughters , infected his body with most grieuous vlcers ) as also frō the innumerable sacrifices of the heathens , in the which the malignant spirits commāded that mens bodyes should be sacrificed vnto thē ; still making choyce of that , which was most deare to the sacrificer , as his sonne , his daughter , or one who was in great estimation in the Common wealth ; finally frō the warres and tumults , to the which the Diuels vnder the shew of diuyne and celestiall powers , haue stirred men . Now if they are thus cruell and merciles towards men , God but giuing them in some sort the bridle for the offences of men , what would they not do , & with what calamities would they not afflict men , and what honours & worships would they not extort at our hands , if they were at their owne power and liberty , receauing from no superiour spirit any restraint or inhibition ? Yea amōg themselues , warres , emulations & dissētiōs would grow , if there were not one , that could impose a command ouer them . For as among Princes , who acknowledge no superiour , oftētimes wars are stirred vp ( with the which the world is miserably afflicted ) because there is none , to whose souerainty they stand subiect , and who is of power to compose the rising controuersies among them ; Euen so among spirits there would grow repinings , contentions & wars , ( with the which the world would be vtterly extinguished ) if they stood not in subiection to some one supreme power : for euery one of them would seeke to aduance himselfe , and labour to draw all things to his owne pleasure and desire : wherfore Homer most truly did leaue it registred : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , It is not good , that there be many Princes in one kingdome : let one Prince , one King be . And answerably hereto Aristotle ( as borrowing it out of Homer ) thus writeth in the twelth booke of his Metaphisickes c. vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Things in nature do not couet to be gouerned in an euill sort and manner . To conclude , seeing there are many spirits ( as is shewed aboue ) I would here demand , from whence this multitude had its begining ? Or who brought thē into the world ? They proceed not from bodies , in that they are of a more excellent and eminent nature , then bodyes are ; as also in that bodyes do bring forth only bodies . Neither is one of them ingendred of another ( as we see liuing creatures are propagated ) seeing this kind of generation is peculiar to things , which are subiect to corruptiō , to wit , that by this meanes , the species & kinds of things may be perpetuated , whiles the nature , being extinct in the parent , is conserued in the issue . Neither can it be said , that euery one of these spirits haue their being from themselues , so as they depend of no other cause , granting , that any thing receaueth its existence and being from it selfe , it is far more probable , that this so taking it existēce should be but one , not many . For it is much more fitting , that there should be one certaine Nature independent of any , in the which the whole fulnes of beeing resteth eminenter , and vnitedly ; & from which one nature , the beeing of all things is deriued , according to the degree of euery such thing thē to maintaine , that there are many Natures , which depend not of one supreme nature . For where there is a multitude of seuerall species , or Indiuidua , and particuler things , there is also a limitation and imperfection ; seeing those many things are altogither distinct and seuerall ; neither do one comprehend the perfection and vertue of another . And hence it ryseth , that none of those is for it selfe , but for another , and all together conspyre and meet in one , and are ( as it were ) parts of one entyre whole , which riseth out of them . Thus do many bodies make the world , many men a Common wealth , many spirits one kingdome or cōmon wealth of spirits ; but what is of it self , ought to be altogether perfect , and sufficiēt to it selfe , needing not the support & help of any other thing . And what may be the reason thereof ? Euen this , that what is of it selfe , is also for it selfe , according to that : Quod caret principio effectiué , caret etiam fine . What wanteth an efficient cause , wanteth also a finall cause ; and therefore it selfe becomes the end to it selfe , not seeking out of it selfe any ayde , light , truth , ioy or beatitude ; but hauing all these things in it selfe , and from it selfe . Therefore that , which is of it selfe , and independent of another , must needes be but one , not many ; to wit a primordiall or illimitable essence , sufficient by it selfe , being the fountaine of euery thing , and of each limitable nature . We may ad hereto , that to grant a being of many spirits independent of any , is to introduce a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confused company of Gods , and many first beginnings , as blynd Gentility was accustomed to do , assigning proper and peculiar Gods to euery particuler busines & affaires of man ; who should be the authours directours , and vpon whome that kind of particuler negotiation should be peculiarly incumbēt . So they made Venus the goddesse of loue and lust , Diana of hunting , Ceres of fruyte , Mercury of negotiation , Esculapius of curing diseases , Mars of warre , Pallas of wisedome , Apollo and the Muses of Poetry , Fortune , of casuall euents , and the like in diuers other things , but all this with a strāge blindnes of iudgment ; as if one supreme & diuine power were not able to vndertake the charge of so great a multitude of affaires , or had not sufficient power and wisedome to direct and moderate them all , without any tedious molestatiō , saying herein with Pliny : Fraile and laborious mortality hath diuided all these thinges into parts , being conscious to it self of its owne weaknes ▪ that euery one should attend to that , which chiefly is needfull . Now from all this it is ( I hope ) sufficiently demonstrated , that there is one supreme spirit , to the which all other spirits are sub●ect , and at whose command they rest obedyent , and of whome they are all procreated and made , and this supreme spirit we call God. THE TVVELFTH REASON , TAKEN FROM the absurdities rising from the contrary doctrine . CHAP. XIIII . IF there were no diuine Power , nor any Prouidence , by the which mens affaires and negotiations are to be gouerned , thē many absurdities and irremediable inconueniences , and such as do mainly crosse all true iudgment and reason , would follow , which points do euidently conuince the falsity of this supposed doctrine . And first ( supposing that there is no celestiall power or Prouidence ) it would from hence follow , that the first & supreme truth ( to wit , that there is no such Prouidence ) should open the sluce to men to all impurity of life , to all wickednes , iniustice , pryde , arrogancy , tyranny , and briefly to all perfidy , periury , sacriledge , and any other villany whatsoeuer . For nothing is so facinorous , hemous , or wicked , which ( taking away all feare of diuine power ) mā would not vndertake and do , according to that of the psalmist : f Dixit insipiens &c. The foole said in his hart , there is no God : they are corrupted , and haue done abhominable wickednes &c. See heere the fruite and successe of this doctrine and perswasion , to wit , all turpitude & abhominable eno●mity of wickednes . That this is true , is most euident : for , as granting that there is a diuine power , then the first and supreme truth is this , That there is a God , who gouerneth the world ; so one the contrary part , supposing that there is no such power , the first & chiefest verity is , that there is not a God ▪ which gouerneth the world . For that must be acknowledged for a truth , which is apprehended and taken by all mē for the first highest principle of all things . Now this truth ( supposing it for such ) would extinguish and cancel in mens minds all feare and reuerence . Which reuerence and feare being lost , the way lyes open to all wickednes . But what can be said or cōceaued , more absurd , then that the primitiue and supreme Truth , and the chiefest secret & mistery of all ( being acknowledged and apprehended of all men ) should giue passage to all nefarious and wicked courses whatsoeuer , making men to exceed in all vice and impurity ? Secondly , it followeth , that , that which is in it selfe false , impossible and a mere Chimera or imagination , should be the cause of all religion , p●ety , iustice , temperance , modesty , benignity , patience , & briefly of all vertue and honesty , as also of all tranquillity in a Common wealth , & of all goodnes in mankynd . For a perswasion , that there is a God , & a loue & feare of him produceth all these effects , and by how much this perswasion and feare is greater and more vehement , by so much it worketh more eminent and remarkable effects of vertue and goodnes in the soules of men , and in a politicall state . And hence it riseth , that there was neuer common wealth well and peaceably gouerned , in the which Religion , and a perswasion of a diuine Prouidence was not well and soundly planted in the minds of men ; and the more that any one was priuatly denoted to Religion , and to the reuerencing of a diuine Spirit , the more illustrious and famous he became in all innocency & probity of life : as also on the contrary , how much the more any one became irreligious , by so much he also became more wicked & detestable in conuersation , as appeareth frō the testimonies of all sacred and prophane histories . Now what madnes were it to belieue , that there should be in a false & impossible fiction or imagination , so great a power to the procuring of all vertue ; and in a solid and vndoubted truth , so great an incytement and prouocation to the perpetrating and performing of al flagitious outrages , and wicked attempts ? Thirdly , it followeth , that the chiefest and most true Wisedome extinguisheth all vertue , and maketh men most vicious : & that on the contrary part , the chiefest Errour stirreth them to vertue , and causeth them to become holy men . For if there be no diuine power or deity , then the greatest errour that can be , is to belieue , that there is a deity or Prouidence ; and the greatest wisedome to thinke that there is no such celestiall power at all ; but all what is deliuered thereof , is but the fictions and figments of men . In like sort it followeth from the said ground , that truth and wisedome are to be concealed , as being that , which impoysoneth mens mynds , and euery common wealth ; but Errour is to be aduanced by all meanes , as the fountaine of all vertue and goodnes ; finally that the chiefest light of the vnderstanding , begetteth the greatest darknes in the mynd , and will , touching maners ; & the chiefest darkenes of the vnderstanding ingendreth the greatest light , splendour , and beauty of vertue in the wil and mind ; all which to affirme and maintaine were no lesse , then incredible madnes . Fourthly it followeth , that all those , who haue bene eminent and remarkable for wisedome , sanctity of life , prophetiall spirit , and working of miracles , haue bene deceaued in the chiefest matter of all , as not belieuing aright touching the being , or not being of a God ; since they al acknowledged a deity & a prouidence , and honoured the same : but such as euer were most infamous for impiety & turpitude of life & all other wickednes , haue only apprehended truly this mystery & secret ; for al such haue bene euer contemners of God , and his Prouidence , therefore from this principle it may be inferred , that the wisest men of all haue bene for manners the worst men of all ; & the most simple , ignorant , and erroneous haue bene the best , and the most vertuous . Fiftly it followeth , that to loue God , to feare reuenge , to honour the supreme power with due praises & la●des , to keepe an oath , and the like , are not in themselues good , but vaine , foolish , wicked , and aduerse to true reason ; that to do these things are indeed but to loue , feare , worship and adore a mere Chimera , or a plaine fiction of mans braine ; for if all Diuinity be but a fiction ( as a Chimera is ) thē is it manifest , that we ought to beare no more reuerence and respect to it , then to a Chimera . Sixtly it followeth , that to be wicked , sacrilegious blasphemous , and a contemner of all diuine and supernaturall power , is not euil in it selfe , nor repugnant to the true vse of reason ; but that these things are good & praise worthy , as being agreable to the ●●ue doctrine of the being , and not being of a Deity . For if there be no supreme o● celestiall power , then all these acts , by the which he is contemned and ignominiously treated , are good ; both because they are certaine protestations of an infallible and secret truth ; as also in that they fitly serue & are of force to take away from mens mynds the false perswasion of the being of a God , and his Prouidence : no otherwise then , as Contumelyes and disgraces committed against the Idols of the Gentils are laudable and good , because by those actions , we testify no true diuinity to be in those Idols , for nothing is more cōtemptible , then that which neither is , nor cannot be . Seauenthly , it might seeme to follow , that the world were , as a ship floating on the sea without any Mast or Pylot ; or as a mighty Commonwealth consisting of all kynds of men , in the which there is no lawes , no Iudge , no gouernour , nor any Procurer of tranquillity , peace and common good . And if it be so , how then can the world continue , especially seing it consisteth of so different , contrary and repugnant things ? For as a ship without a directour is violently tossed to and fro , till it fall vpon some Rock , or sands , or be ouerwhelmed with flouds ; or as a Commonwealth wanting a magistrate and ruler , wasteth it selfe away with intestine , seditious , murthers , and other calamities ; so must the world be most exorbitantly and inordinatly menaged , and in the end be dissolued through a colluctation and fight of contraries , if there be no power , which is to sterne the same , and to procure a simpathy and accord amōg those contraries . Eightly it followeth , that all this vniuerse , and disposition , and framing of the parts thereof existeth thus by chance . For if there be no diuyne power , which framed the parts of it , digesting them into this forme , which now we see , then is it necessarily to be acknowledged , that it hath its being by chance , according to the opinion of Democritus , who maintained , that all things were first framed of a casual force & concourse of Atomi , or smal indiuisible bodyes . But what is this , but mere doting madnes , and want of reasō ? for how can it be , that that , whose frame and making existeth with so great reason , prouidence and iudgement , should haue its being by chance ? One seeth a most sumptuous building , framed withall art & skill ; all Architects admire the structure of it ; question being asked , who made this curious edifice ? It is answeared , that it is made by no body ; but that there was long since a mountaine in the same place , stored with trees , & that it falling a sūder through an Earth quake , the parts of this mountaine being thus shiuered , did through meanes of this collision and fall , cast and frame thēselues casually into this curious forme of a pallace . Now who is so simple , that would belieue this ? And yet such is the like case in the stupēdious fabrick of the whole world , maintayned not to be made by the hand of any diuine Power . These , and many other like absurdities , incongruences and impossibilities do rise and result from the foresaid deniall of a Deity , & a Prouidence ; all which how aduerse they are to all shew of truth , how repugnant to the very light of reason ; & how fearefull and dreadfull to be but spoken in words , who seeth not ? Wherefore it followeth , that that principle , which is the fountaine of such pudled aud stinking waters , must of necessity be most far distant & estranged from all truth . But heere some may reply , that euen a false perswasion in matters of religion conduceth much to the deterring and withdrawing man from wickednes ; and to the perswading and inuiting them to probity , iustice , and other vertues . For the Heathens , who belieued diuers Gods ▪ to be according to the multitude and diuersity of humane affaires , and that their negotiations & businesses were guyded by the prouidence of the said Gods , & that they rewarded and chastised men according to their different deserts ( al which things were false and impossible ) did notwithstanding from this strong & setled cōceyt of theirs , abstaine from many iniuries , offences , and enormities ; as thinking the Gods to be offended therewith , and that themselues should be punished by them for the same , either in this world , or in the world to come . I answere hereto and say , that this perswasion of the heathens was false in particuler ( to wit in thinking , that there was such a multiplicity of Gods , as also in thinking that such , and , such were Gods , as Iupiter , Saturne , Pallas &c. & the like ) and that they had the charge of mens affaires ; but their persuasion was true in generall , that is in thinking that there was a diuyne power , that mens affaires were subiect to his prouidence , and that he exacted an account of them . Wherefore when the Heathens either abstained from euill , or did good through feare of offending their Gods , or desire of pleasing them , they were moued thereto , not through any perswasion , as it was false in respect of such a God , but as it was true in generall . Only they did ●rte in the Obiect , to wit , in ascribing a diuinity and Prouidence to those ▪ to whome they ought not , and in worshipping it in them . Therefore they did not take away , or deny the true and formall reason of a deity and of Prouidence ; but they affirmed and maintayned it , and therefore retayned after a certaine manner the true foundation of Politicall iustice . But if there were no diuine Power , nor any Prouidence , then were this foundation of theirs most fictious and false , euen in generall ; and consequently it could haue no force towards vertue and probity of māners ; or if it hath any ( as by experience we find it to haue ) then followeth it euidētly , that it is not a thing forged and inuented , but most true and vndoubted . THE 13 REASON ▪ DRAVVNE FROM the Immortality of the Soule . CHAP. XV. IF it be so ordayned , that the reasonable soule shall not be extinguished with the body , but after the death of the body it shall liue and be immortall ; then there can be no reason pretented for the denying of a diuine power , & a Prouidence : for if the lowest spirit be incorporeall , intelligent , and immortall , why should not then there be a supreme spirit , endued with the same proprietyes ? Since , where there are seuerall degrees of natures , it is as necessary , that there be found one supreme degree , as well as the lowest and midle degrees . Now it is shewed aboue , that there are certaine degrees of spirits far more excellent then mans soule , but vnder the soule of man ● there is no lower degree , for it selfe is the lowest ; seing that it is manifest , that the soules of beasts do dye with their bodies . Furthermore , if mans soule be immortall , then can we not doubt , but there must be after this life a retribution of deeds & actions ; to wit , reward for vertue and punishment for vyce : for it is most absurd to affirme , that those Soules , which while they were here inuested with their bodies , did liue wickedly in al affluence and abundāce of riches and pleasures , and in committing of wrongs , and which ( before their departure from hence ) made no recompence for the same , should after this life be equall in state to those , who wrongfully haue suffred many tribulations , and yet liued very vertuously ; and that there is to be had no account for things committed here ; therefore it followeth , that there ought to be a Prouidence , which is to giue a retributiō answerable to euery ones deserts . And hence it is , that all Philosophers and all religions ( who maintayned the soule to liue after the body ) did withall maintaine , that there were future rewards and punishments , and did confesse a Prouidence of a supreme spirit , by the which these rewards & punishmēts are iustly dispensed . S. Chrysostome in his fourth sermon de Prouidentia , handleth this point elegantly in these wordes . If nothing be to follow after this life , then is there no God ; for granting that there is a God , that God must needs be iust , and if he be iust , then doth he recompence euery one according to his deseruings ; And if nothing be after this life , then where shall euery one be rewarded according to his deserts ? Many wicked men do liue here in all pleasure and honour , a● also many vertuous suffer great pressures and afflictions . If therefore nothing be to follow hereafter , the iust shall finally depart , remaining still wronged , and the vniust with vndeserued felicity . If then this should be so , where is iustice ? For if Man do not receaue retaliation for such things , as he hath done , then is God not iust ; and if not iust , then he is not God &c. But that there is a God , all Creatures do preach it ; therefore it followeth that that God is iust : and if he be iust , then dispenseth he iustice to euery one . And if he giueth what is iust to euery man , then followeth it , that there must be a tyme after this life , in the which al shal receaue , answerably to their liues and actions . Thus far this Father . Therefore once grāting the immortality of the Soule , it necessarily is to be inferred , that there is a God , and that he exerciseth his prouidence vpon all mens affaires : as also on the other side taking away and denying the Soules immortality , then is all Iustice and Prouidēce of God , yea God himselfe is taken away , & flatly denyed to be . Therfore it resteth vpon to proue and demonstrate the immortality of it ; but because this point requireth a more long and prolixe discourse , it shal be handled largely in the second booke here following seposed , and appointed only to that end . THE 14. REASON TAKEN FROM DIuers examples of diuine reuenge , and benignity . CHAP. XVI . ALTHOVGH the chiefest punishmēt of sinne be reserued to bee inflicted in the world to come , when there shal be made to all a iust recompensation for their demerits ; neuertheles euen in this world oftē tymes there are shewed diuers examples , to put men in mind , that God doth not sleepe , but that he watcheth and obserueth mens actions ; and to intimate vnto them , how seuere punishments do attend wicked men after this life . Therefore though the bridle and liberty of liuing according to ech mans will and mind be giuen in this life ; and that diuers things may be thoght to be carried so troublesomly & confusedly ; as that for the time no Prouidence of any diuyne power may seeme to be in mens affaires , the wicked doing all things according to their sensuality , and the vertuous being miserably oppressed and afflicted ; Notwithstanding , if Man will take into his consideratiō the passages of all tymes , he shall see , that Gods prouidence is not so quyet , still , and silent , but for the most part after some tyme passed ( the measure of the sins being once complete and filled vp in any one Country ) it discouereth & bewrayeth it selfe by taking reuenge of the said coūtry with some heauy and notable punishment ; of which point there are many examples extant both in the sacred Scripture , as also in prophane Authours ; the store whereof being so great , we will insist in some of the most remarkable of them . The first then may be the generall deluge , in the which al mankind ( except eight persons ) was vtterly extinguished for their enormous liues . The great Prophet Moyses hath discribed most elegantly this heauy punishment with al its due circumstances in the 6. 7. and 8. of Genesis , in the procedure whereof , the diuine Prouidence ▪ hath seuerall wayes displayed it selfe . First in decreeing the abolishment and death of mankind in reuenge of their sinnes , and in foretelling it to Noe a hundred and twenty yeares before it came to passe . Secondly , in that God for a new increase of the world , caused an Arke to be made in that prescribed forme & measure , which might contayne the kinds of all liuing Creatures both vpon earth , & such as did fly , and might reserue thē from destruction ; to wit , it being 300. cubits in length , fifty in breadth , & thirty in height : which measure and largenes , that it was sufficient for the receite not only of all liuing Creatures , but also for meat for them for one yeare , may easily be demonstrated , and hath already bene made euident by learned men : so as it is cleare that this proportion or quantity was appointed not by mās aduise , but through the speciall direction of the diuine Wisedome . Thirdly , because it proceeded from the foresaid Prouidence of God , that at the beginning of the deluge euery kind of liuing Creature should resort to the Arke , & take its fitting mansion . Fourthly , in that the globe of the water with the increase of the raine , which fell continually for the space of forty daies and forty nights , was so great , as that it exceeded in height the highest hils fifteene cubits . Now that so much raine could cause so great an inundation & ouerflowing of water , may be made iustifyable partly by reason , and partly by experience . Fiftly , the prouidence of God was further manifested , in that both so much water could fall vpon the earth , and yet after could be exhaled vp in vapours and clouds , & all this in the space of one yeate ; for at the end of forty dayes the floud was come to its height , and so continued during a hundred and fifty dayes , the rest of that yeare ( to wit 175. dayes ) it was so wasted away & dissipated & dissolued into clouds that the last day of the yeare , the earth being become dry , Noe with his whole family and the liuing Creatures came out of the Arke : therefore he continued in the Arke a whole yeare measured by the course of the Sunne ( that is 365. dayes ) for he entred into the Arke , the six hundreth yeare of his life , in the second moneth , & 17. day ; and he came ou● in the 601. yeare , the second moneth , and 27. day ; so as he continued therein twelue moneths of the moone and eleuen dayes , which make precisely one solare yeare . Sixtly , in giuing to those miserable men space of repentance through the length and ●lownes of their punishmēt , for it cannot be doubted , but that innumerable persons ( feeling the dreadfull hand of God in so horrible a castigation ) had true penitency and remorse of their Sinnes , and obtayned mercy and pardon for the same : As the like is accustomed to fal out in dāgers of shipwrack , where many most wicked men flie to God with great shew of piety ; who conceauing a deepe remorse of their former iniquities , and promising an amēdment , do purchase their soules saluation , by the losse of their bodyes . All heathen historiographers make mentiō of this floud and the Arke , as witnesseth Iosephus in his first booke of Antiquities , c. 4. where he addeth , that euen in his tyme the remnants and broken peeces of the Arke were accustomed to be shewed amongst the Armenians . The second example of diuine reuenge may be the ouerthrow of Sodome , and those other adioining cittyes , when God destroyed all that region with their inhabitants for their abhominable wickednes with a shower of brimstone sent from heauen . This inexplicable calamity Moyses thus descrybeth , Genes . 19. Sol egressus est &c. The Sunne did rise vpō the earth , whē I o● entred into Zoar , then the Lord rayned vpon Sodome , and vpon Gomorrha brimstone , and fyar from the Lord out of heauen , and ouerthrew those Citties , and all the plaine , and all the inhabitants of the Cittyes , and that , that grew vpon the earth . There had scarcely passed foure hundred yeares from the flouds , whē this hapned , by the which they were made lesse excusable ; who notwithstanding the late and fresh memory of so great a chastisment , would ingurgitate themselues into all kind of wickednes , & chiefly into most filthy and beastly lusts , which was indeed the chiefest cause of the foresaid inundation . Certainly both the mercy & iustice of God did shine most wōderfully in this worke ; His mercy in that God ( at the praiers of Abrahā ) shewed himselfe most ready to spare Sodome , if therein could be found , but ten iust persons . Now what greater benignity and fauour can be conceaued , then to spare ten thousands wicked persons for the sakes often holy men liuing among them ? So preciable and estimable is the life of vertuous men in the eye of God. His iustice in like sort appeared , seeing that so vnexpectedly , as not fearing any such matter , and in so short a tyme of repentance , God oppressed them with so cruell and dreadfull a torment : for what is more terrible , then an impetuous precipatiō and falling downe from heauen of burning sulphur or brimstone in so great abundāce ▪ The waters all round about became so bitter hereby that no liuing thing remained in them ; yea the neighbour places also by reason of the filthy stench thereof were made sterill and barren ; so as euen to this day , they bring forth nothing , but certaine aples full of a stinking dust , seruing only as signes and remembrance of Gods ire & indignation . For God was willing by this example to manifest vnto sinners , what they were to expect after this life , to wit , sulphureous fyer , and eternall vastity , or destruction . The third example may be that manifold castigation of Pharao , and the Egiptians for not dismissing and setting at liberty the people of God. Moyses describeth this most euidently , who was not only present among them , but also an arbitratour or gouernour , whome God vsed as his instrumēt both in inflicting , continuing , and ceasing those punishments . First , God conuerted all the waters in Egipt ( whether riuers , lakes , or welsprings ) into bloud , & this thus continued for the space of seauen dayes . Secondly , he brought into Egipt such an abundance of frogs , as that they filled all the houses of the Egiptians , infecting all things with a loathsome smell . Thirdly , next after the frogs , the Cimises succeeded ; all the dust in Egipt being suddenly conuerted into thē . These Cimises were a small kind of Gnats armed with a very sharpe sting in the forhead , pricking the skin of a mās body with payne , and sucking bloud ; though Iosephus l. 2. c. 5. is of opinion , that they were lyce breading among so great a multitude of the Egiptians , & feeding vpon their flesh . Fourthly , all these seuerall plagues ceasing at the earnest prayer of Moyses , and Pharao notwithstanding persisting in his former contumacy , God did send whole swarmes of flies , with the which the Egiptians were wonderfully molested . Fiftly , after the flies , came a general infection of the beasts , by meanes whereof all the Horses , Asses● , Camels , sheep , Oxen and Kyne throughout all Egipt , ( those only preserued , which belōged to the children of Israel ) did perish . Sixtly , after this plague presently followed the scab or scuruy extremely exulcerating and afflicting the bodies of men and beasts yet remaining . Seuenthly , ensued a most cruell haile , mixted with thunder ( the like whereto was neuer seene in Egipt before ) through the impetuous violence whereof all liuing Creatures ( which were abroad in the fields ) were killed , as also all groues , and vndergroaths , and the like were pulled vp , and ouerthrowne . Eightly , followed a huge number of Locusts , these deuoured euery thing , that the hayle and thunder had spared ; in like sort they wonderfully afflicted mens bodyes with their by ●ings , sharp nayles , beating of their winges , filthy excrements & smel . Ninthly , this chastisement at the intercession of Moyses also ceased : but when as Pharao would not stand to his promises , succeeded most horrible darknes throughout all Aegypt ( that place where the Israclites inhabited , only excepted : ) this continued three dayes , it being such , that no man could see āother , neither durst any through feare moue out of the place , wherein afore they were . Tenthly , after the light was restored , and the King continuing stil obstinate , there fell out a great destruction , to wit , in the midest of night in the compasse of one houre , there were slayne by an Angell all the first borne of men , and beasts ; so as no house or family was without griefe and lamentation , as being depriued of that , which was most worthy and deare to thē . This plague hapned in the fourtēth moone of the first moneth . The memory of this is yet so markable amōg the Iewes , that they euen to this day do celebrate it with peculiar ceremonies , to wit , with the sacrifice of the Pascall Lambe , the vse of their Azimes , and the oblation of their first borne of any thing . The Egiptians being consumed and wasted with such diuersity of calamities , at length gaue liberty to the Israelites to depart away ; but a little after repenting thēselues of their former graunt , they followed the Israelites with a mighty army thereby to bring them backe againe into their seruitude ; but they being almost ouertaken by the other betweene the sea , and the mountaines , and when there was no hope to escape ; God suddenly opened the sea , so as a very broad dry way ( and great inough for the swift passage of an army ) was made in the channel from one shore to the other on the contrary side , through which the Israelites securely passed ouer : but the Aegyptians pursuing them in hast , and being all in the middest of the sayd dry chānel , God loosed his hand , and Moyses at his command stricking the water , all those huge hills ( as it were ) of waters , which being thus restrained , and serued as wals on both sides , fell downe with a frightfull noyse , & running into their wonted chanel , so ouer whelmed the Aegyptiās with their horses , chariots , and other prouision , as that not one of them escaped . These calamities of the Aegyptians ( persecuting the people of God ) are ( as it were ) a certaine type and adumbration of the tormentes , wherewith the wicked after the end of the world ( whē God shall free and deliuer his seruants from the tyranny of the reprobate ) shal be punished . For after he shall send to them diuers afflictions , thereby that they may reclaym● themselues frō their enormities and sinnes ; and if notwithstanding they will persist in their former courses , then shall they all in the end ( the whole world being in a generall conflagration of feare ) be vtterly & eternally extinguished . Fourthly , there do occurre diuers examples of the diuyne prouidence ( especially of Gods benignity and seuerity ) shewed to the Israelites , whyles they were in the desart . For when as he had brought into a vast desart so many of them , as amounted to twenty hundred thousand persons ; and that the meates , which they had caryed with them from Egipt , were spent ; then after a new and vnheard manner he prouided sustenance for them : for euery day ( the Sabbaoth only excepted ) there did rayne downe from heauen vpon them 1 Manna , being a substance like vnto a small hayle , wherwith for the space of forty yeares they were nourished . 2 Next , when the waters were salty and bitter , God presently made them sweet and potable . 3. The fiftith day from their departure out of Egipt , he gaue a law in the sight and hearing of thē all , making himselfe in a sort visible to all their eyes , in the hieght of the mountaine Sinay , in the shew of a mighty fyar , and a darke cloud , with the sound of trumpets and great thunder ; the earth it selfe trembling , & the mountaine somewhat mouing and leaping . 4. For the space 3 of forty yeares , he exhibited his presence to them continually in the day tyme , by defending their campes or tents from the heat of the sunne , in the forme of a great cloudy pillar ; by night , by lightning their tents with the said pillar in forme of fyre ; when the Camps were to be remoued from place to place , this pillar did lift it selfe high in the ayre , going before them , with a slow pace , that they might know , what way they were to goe , and staying when , & where , they were to rest ; in so much that all the profection , or going , and staying of their camps depended only vpon the prouidence of the highest power . 5. Moyses ( by 4 the commandement of God ) did build in the first yeare of his egresse out of Egipt a Tabernacle , and in the second yeare , the first moneth and first day therof , erected it in the middest of the cāpe , the which was no sooner set vp , but that instātly the foresaid pillar cōtinually stood ouer the tabernacle , as it were couering it ; excepting the tabernacle were to remoue , and then the pillar aduancing it selfe on high , went afore ( as is sayd ) to shew whither they were to goe , and when to stay . When 5 Moyses entred into the tabernacle to pray vnto God , then God in the sight of all the people descended downe vpon the Tabernacle vnder that cloud , & the prayer being ended , the cloud ascended vp againe into his accustomed place . 6. When the people of Israel 6 were afflicted with the extremity of thirst in the eleuenth mansion in Raphidim , Moyses by diuine commandement did strike with his rod a dry Rocke , out of which presently gushed great store of water ; the same also was done in their thirtith three stay in Cades . At which place Moyses somewhat doubted ( in regard of the Israelites incredulity ) whether God would giue them water or no , and was therefore chastised with this punishment from God , to wit , Thou shalt not bring the people into the Land of promise ; for thou shalt dye before that tyme. 7. When the children of Israel desired to feed vpon flesh , and for that cause , coueting after the pots of Egipt , murmured against Moyses ; God ( though offended therewith ) promised them flesh , and therupon the day after did send into their camps such a multitude of quayles , as that they serued them all for a whole moneth after . It might be probably thought , that there were scarce to be found in the whole world so great abūdance of this kynd of birds . But God 7 presently punished this their inordinate desire of eating flesh , with the death of many of them , and thereupon the place , where they were buryed was called , Sepulchra Concupiscentiae . 8. The spyes being returned ( which were sent by the Isralites abroad ) and extolling the strength of their Enemies , and calūniating & debasing the land of promise , the people through feare shewed great diffidence in Gods promises ; in so much , that they disclaymed from al interest in the land of Promise , & desyred to returne into Egipt ; For which cause our Lord being angry , condemned to death all those , who were twenty yeares of age or aboue ( which number came to 63. thousands of Men , and fiue hundred ) two only excepted , to wit , Caleb and Iosue , which trusting in the assistance of God , much animated the people ; for he decreed , that none of them should enter into the land of Promise , but that they all ( as being murmurers against his diuine prouidence ) should dye in the wildernes , for which cause he detained them fourty yeares in the desart , leading them now hither , now thither vntill they were all consumed and wasted away . Yet their children , 8 which arriued not to the years of twenty , were reserued aliue , & substituted in their parents places . Whereupon it followed , that although in the fortith yeare ( when the land of Promise was to be possessed by them ) all the murmurers were dead , yet in regard of the many thousands proceeding from their children , and those of the tribe of Leui ( which amounted to 23. thousand ) there were then more to enter into the land of Promise , then were in the first yeare . 9. Core , Dathan , and Abiron being the chiefest men among the Israelites ( seconded by two hundred & fifty of the noblest among them ) raysed a sedition against Moyses and Aaron ; and thus the mindes of the people were auerted from performing their obedience , as if Moyses and Aaron had ambitiously sought the Principality and Pontificality , and did not vndertake it at the cōmandement of God. Therefore for the indignity of the matter , Moyses appealed to the iudgment of God heerein , who decyded the cause by inflicting a most horrible chastisement vpon them , in the eye of all the rest ; for Moyses had fearce made an end of his cōminations and threats , but the earth vnderneath them began to tremble , and ( as a Sea ) to floate to and fro . And then gaping with a vast opennes , & mighty fragour and noyse , it did absorpe and swallow downe Core , Dathan , and Abiron , with all their tabernacles and goodes , and after closed it selfe togeather , not leauing any print or shew of its former opening ; and as touching the other two hundred and fifty , being their associates in rebelling , a huge fire from heauen rushed vpon them , & cōsumed them , so as no parcels of their bodies remayned . The day after , when as the people began another insurrection against Moyses and Aaron , as esteming them the authours of the former destruction , and that God ( for their sakes ) punished with death ( as they thought ) innocent men , at which God was so highly offended , that he sent a fyar among them , with the which fourteene thousand and seauen hundred were instantly burned to death . 10. Another tyme in like sort , the people ( through the tedious wearisomnes of their iourney ) murmuring against God , he againe sent a fyar among them , which deuoured 9 and consumed the vttermost parts of their camps , and tents ; & had wasted further therein , if Moyses had not prayed to the contrary ; at whose prayers the earth opening , the fyar descended downewards , and so ceased . 11. Not long after this , the people againe murmuring against the diuine Maiesty , by reason of the length of their trauell , God sent among them certaine fiery 10 serpetns , at whose stingings and by ▪ tings , many of the people submitted themselues to Moyses , with acknowledgment of their sinne . Thereupon Moyses ( by the cōmandement of God ) erected the brazen serpent , hanging it vpon a high Pole , or forke , at the beholding only whereof , all those were cured , that were afore wounded by the foresaid dangerous serpents . This 11 was a most illustrious and cleare type or figure of Christ our Lord hanging vpon the Crosse , in the beliefe and faith of whome alone , the wounds of the old serpent are cured , and eternall saluation is purchased . 12. To conclude , during those forty yeares of the Israelites stay in the wildernes neither their clothes , nor their shoes became worse , or old with wearing ; Gods good prouidence so preseruing them , in that they had not there conuenient meanes of procuring of new . Add to all these former , so many helpes and furtherances in their warrs , so many famous victories obtained through Gods particuler assistance , so many of their enemies slaine either with no losse or with very small on the Israelites side ; we read that the Army 12 of Amalec was ouercome by the Israelites , through the prayers of Moyses ; for during all that tyme that Moyses was lifting vp his hands to God , Israell ouercame , and when he suffered his hands to fall downe , Amalec vanquished : which point no doubt serued , as a great mistery . The riuer of 13 Iordan did deuide it selfe in the presence of the Arke , to wit , the higher part of it swelling , as a mountaine , and the lower part altogether dry , and gaue passages to all the people . The 14 walles of Iericbo being most strōg , fell downe to the ground only at the sound of the trumpets , & voice or clamour of the ●●●ple . Many of the army of the fiue kings of the 15 Amorrheans being discomfited by the Israelites , and flying away , were in their flight killed by haile stones sent from heauen . The Sunne and the Moone at the commandement of Iosue ( God yealding to his petition ) for the space of ten or twelue houres stayed their motions , vntill he had vanquished his enemyes . I omit many other fauours granted to the people of Israel for their obtaining of the land of Promise ; all which do euidently demonstrate the peculiar prouidence & assistance of God. Now all these euents serued , but as figures and types of such things , as should happen in the Church during the tyme of the new testament ; also they are of force to secure vs now in tyme of grace , of Gods prouidence ( besides in freeing his seruantes from the bondage of the Diuel ) for our entrance into the heauenly country . Fiftly , those things are to be considered , which chanced to the Israelites , when they were gouerned by Iudges , and after they entred into the land of Promise ; for as oftē as ( after the custome of other countries ) they fell to the worship of Idols , they were most grieuously afflicted by God , as being brought vnder the yoke and seruitude of their enemyes , but when soeuer they grew truly penitent of such their Idolatry , returning vnto God with a contrite and sincere mind , then God ( being at hand ready to commiserate the distressed ) raised vnto thē a Captaine or leader , which did vindicate and free them from their thraldome and oppression , and did reduce thē to their former liberty . For seauen seuerall tymes ( a thing most strange and wonderfull ) while they were gouerned by captaines this hapned ; for as often they relapsed into Idolatry , so often they were deliuered into the hands of their enemies ; and so often , flying with true penitency vnto God , they were succoured . And first Iosue and others of the more ancient , being dead , ( who were behoulders of the wonderfull workes of God , and contained the people in the true religion ) they left God , 16 mancipating and subiecting themselues to the worshipping of the Idols of Baalim and Astaroth . For which sinne God deliuered them into the hands of Chusan Rathasa●m King of Mesopotamia , whome they serued eight yeares . Now this subiection seeming in the end very heauy vnto them , and they ( through the admonition of holy men ) acknowledging it to be inflicted by God for their sinne of ●dolatry , & being penitent for it , earnestly beseeched mercy and helpe ; therefore our Lord taking mercy of them sent them Othoniell , who gathering forces , ouerthrew the King of Mesopotamia , and freed the people from their bondage . After the death of Othoniell , the people againe ( forgetful of Gods benefits and commandements , & led with the custome of other countries ) returned to Idolatry ; for the punishment of which their sinne , our Lord stirred vp Eglon King of Moab , with the Amalites and Amalacites , by whome they 17 were badly intreated for the space of eighteene yeares ; but they after loathing their former sinnes , and flying vnto God for pardon , God sent them Aod , who with the death of the King and destruction of the army of the Moabites , set the people at liberty . Aod being dead , they returned againe to 18 Idolatry , in reuenge of which wickednes , our Lord deliuered them vp vnto the power of Iabin King of Chanaan , who afflicted them twenty yeares together ; but tribulation giuing them againe vnderstāding , they grieued for their sinnes , and supplicated Gods mercy , who moued there with raysed vp Debora a prophetesse , & Barac a man of armes , who gathering an army , vanquished the forces of the King of Iabin , with the death of Sisara his captaine , by the hands of a woman called Iahel . The people of Israel enioying peace , and quiet , fell againe to idolatry , and became therefore subiect to the 19 Madianits , by whome during seauen yeares they were grieuously oppressed . But they being in this calamity , repented and prayed help frō God , whereupon they were first sharply rebuked by a Prophet , because they being so often deliuered out of the handes of their enemies by God , and hauing receaued so many benefits from his diuine bounty , did neuertheles so often depart from his seruice and worship . But when they were most importunate and instant with God in their prayers for their deliuery , he raysed Gedeon , to whome an Angell was sent in mans forme , encouraging him to so great a worke ; who when he was assured by pregnant signes from heauen of the victory , he alone with three hundred vnarmed men , furnished only with a trumpet , and a vessell of earth containing in it a firebrand , vndertooke so great an enterprise . These sounding the trumpet in three places of the army , there instantly did ryse so great a tumult amōg the enemies , as that they being stroken with a sudden fury , partly by killing one another with their owne swords , and partly by being slaine in the pursuit , there were dead of them more then a hundred thousand . Gedeon being dead , they relapsed againe to Idolatry 20 for which cause our Lord deliuered thē to the power of the Philistians and the Ammonites , from whose hands they receaued great afflictiōs and pressures , during the tyme of eighteene yeares : they returning againe to our Lord , & asking pardon of him , obtained for their captaine Iephte , who being prouided of an army fought with the enemies , and got at one tyme twenty of the Ammonites citties , restoring the Israelites to their former liberty . Scarcely had fiue and twenty yeares passed from the death of Iepthe , but the Israelites returned againe to their old vomit by abandoning of God ( of whose benefites they had before so often tasted ) plunging themselues a new into Idolatry , the chiefe cause of all their miseries , and therfore they were made againe subiect vnder the yoke of the 21 Philistians during the space of forty yeares ; but in the end God being moued with mercy , sent them Sampson , whose strength of body was such ( seconded with the peculiar force of God ) as nothing was able to withstand him , for he toare a sunder with his handes a Lyon , that came fiercely vpon him , and carryed vpon his shoulders the gate doores of the citty Gaza , within which , being besieged by his enemyes , he was shut ; in like sort , he being vnarmed , inuaded the whole army of many armed souldiers ōly with the Iaw bone of an Asse , wherewith he killed a thousand , & droue the rest into flight . Againe he ouer threw the house of Dagon , two of the chiefe pillars therof , being shaken downe by the strength of his arme ; many thousandes of the Philistiās ( who were present ) being killed with the fall . Which afflictions gaue to the Israelites some breathing tyme of ease and rest : but they againe enioying a long peace and increasing the mount of their former sinnes , with the accesse of more , they were once more cast into the handes of Philistians , by whome there were slaine 34. thousand Israelites : besides the Arke was taken , & the keepers of it ( to wit Ophni & Phinees , two principall Priests ) were killed , as God fore●ould by Samuel , that the same should come to passe . This calamity happened in the fortith yeare of Heli. Yet heere were the Israelites ( though ouercome ) so punished , as that the Philistians ( though conquerours ) were afflicted with farre more grieuous miseries ; for when they offered the Arke of God to their Idol ( as a spoyle to to the Victour ) God in reuénge of so great an indignity , punished them seueral waies : for the Idol did not only fall twice downe before the Arke , the head and handes of it being maymed and broken ; but also the bodies of the Philistians throughout all the citties were stroken with a most loathsome disease , to wit , their hindermost intestine or gut became putrifyed , & stood farre out , so as innumerable dyed thereof . Besides al their fruite , of the earth & their yeares prouision aforehand were eaten & consumed with abundance of myce , comming out of the fieldes and villages . Doubtlesly these tribulations were farre more heauy , then if they had beene brought vnder the yoake of the Israelites . Therefore the Philistians were in the end enforced to confesse the power of God of Israel , and honourably to send backe the Arke , with all its dowryes , and guifts , euen by those men , who were witnesses of the calamities inflicted by God vpon them . All this is at large set downe in the bookes of the Iudges . 1. Sixthly , those thinges are to be taken in our consideration , which chanced to the Israelits being vnder the gouerment of the Kinges . First ( 22 ) Saul after a wonderfull manner , and by the speciall fauour of God ( to wit by diuine election , and also by lot ) was aduanced to the kingdome , who when he would not obey Gods commandments , was with all his posterity depriued by God of all regall authority , and in the end his army being vanquished , and the kingdome transferred vpon Dauid , himself with his eldest sonne was slaine in the warre . 2. Dauid ( although a great worshipper of God ) had his sinnes ( to wit the one of his adultery , and the other of his homicide ) most seuerely punished of God euen after his repentance : for his Sonne ( to his great griefe ) was depriued of life , and the fairest of his daughters was violated , and defaced with an infamous incest by his eldest son , and the sayd sonne was afterwardes treacherously slaine by his owne brother , and Dauid himselfe was contume●●ously cast out of the Kingdome by his owne sonne , and his wiues were constuprated & abused by his sonne . All which aduersities , that they should fall to him in punishment of his adultery & homicide , were foretold by Nathan the Prophet . 3. Againe , when Dauid sinned through elation ( 24 ) & pride of mind , in numbring the people , God in punishment there of , by his Prophet Gad , sent to him , gaue him choyce of one of these three chastisements , to wit , whether his kingdome should be afflicted with famine for seauen yeares ; or himselfe should be ouercome by his enemies for three moneths ; or should be infected with pestilence for three dayes . Wherupon Dauid seing himselfe brought into these straights , thus answered : Coarctor nimis &c. I am straitned ouermuch , but it is better , that I fall into the hands of God ( for many are his mercyes ) then iuto the hands of men . And answerably hereto , he made choyce of pestilence , with the which being suddenly sent from God , there dyed seauenty thousand men in three dayes ; but after sacrifice being offered vp for the appeasing of Gods iustice , the plague instantly ceased . 4. Salomon succeeded Dauid , who being indued from God with a greater measure of wisdome , then any other man , and enioying more riches , honour , glory , and a longer peace , then any of the former Kings of that people , at length being giuen ouer to the loue of women , was so absorpt with the pleasure of them , as that for their sakes he was content to worship Idols : In reuēge of which so great an offence , God presently after his death diuided & shared his Kingdome , ten trybes wherof were transferred vpon Ierobam ; and the other two only left to the sonne of Salomon ; with which point Salomon in his life tyme was threatned certainly . The prouidence of God appeared wōderfully in the execution of this diuision , as is to be seene in the third book of the Kings , cap. 11. and 12. 5. Ieroboam aduanced from a meane estate to the Kingdome , was mainly bent to fortify & settle himselfe by al meanes whatsoeuer ; he fearing then , that if the People went yearely to Ierusalem , to sacrifice in the Temple of the Lord , that his Kingdome might be lost , the people turning thēselues to Roboam King of Iuda ; therefore for the better preuention hereof , he caused two golden calues to be erected vp as Gods , and diuulged an Edict , whereby the people were commanded not to go to Ierusalem , but to sacrifice to those two Idols . This proceeding might ( perhaps ) seeme much conducing to the preseruation of his politicke state ; and yet in a mature consideration of the matter , nothing could be inuented more sorting & fitting to the vtter subuersion thereof ; for it is said in the third of the Kings cap. 13. For this cause the house of Ieroboam is ouerthrowne , and blotted out of the roundnes of the earth . He raigned 22. yeares , not without great troubles and molestations ; who being dead , his sonne Nadab succeeded ; but he scarce gouerned two yeares , being depriued both of his life and Kingdome by his seruant Baasa , who instantly so extinguished the race and family of Ieroboam , as that there was not left one thereof . And this very thing was threatned to him by the Prophet . But such ( for the most part ) are the Counsels and proiects of polititians ( of whome this Ieroboam may serue for an example ) who make religion to be subiect and seruiceable to policy , & who imbrace that profession of faith , which best sorteth eyther to the obtayning , or keeping , or encreasing of their States , and other such humane respects : for although their subtle machinations and plots seeme at the first to be specious , fayre , and conuenient ; yet in processe of tyme they commonly inuolue and intangle the Actours , with great difficulties , & such as in the end do occasion their destruction ; all which proceedeth from the disposall of the diuine Prouidence , which euer hath a predominancy and ouerruling ouer mens actions and determinations . 6. After the death of Ieroboam and his sonne , the Empyre of the Israelites , was houlden by Baasa , whose indiscretion and madnes was wonderfull : for though he knew , that Ieroboam with his whole family was vtterly extinct for committing of Idolatry , notwithstanding himselfe did not forsake it , wherefore the like finall destruction was denounced against him by the Prophet Ie●u ; the execution whereof was not long delayed . For when he had raigned two & twenty yeares ( as Ieroboam did ) & that his sonne Ela succeeded him , euen in the secōd yeare of Ela , one of his Captaines by name Zamri , did ryse vp against him , who being killed , Zamri inuaded the kingdome , and presently by death did extirpate all the family of Baasa . Some few yeares after , the same fortune happened to King Achab , and to his impious wife Iesabel ; for Achab himselfe after he had tasted of many calamities , was slaine in warre against the Syrians , and after his death Iehu ( appointed by God captaine or leader of the warre ) killed Ochozias the sonne of Achab , and successour of the Kingdome , as also all his progeny ; and caused Iesabel the Queen to be cast frō a height headlong downe , to be deuoured of dogs . Al which miseries God by his Prophets did foretell to fall vnto them , by reason of their idolatry , and their other sinnes . 8. At the length , seeing the Kings of Israel , and the people would neuer cease from sinning , and particulerly from worshipping of Idols ( notwithstanding so many comminations and threats , so many admonitions and increpations , and so many chastisements inflicted by God for this their offence ) they were in the end depriued of their Kingdome , Citties , houses , grounds , possessions , and liberty , themselues being carryed away into Assyria to liue in perpetuall bondage and slauery . Iust after this manner , the prouidence of God carryed itselfe towardes the Kinges of Iuda , and that people ; for as often as they yielded to the committing of Idolatry , they were worne out with diuers warres and calamities , till they became penitēt of their former sinnes ; but when they worshipped God truly and religiously , then they enioyed great prosperity , and were honoured with many victoryes , as also flowed in all opulency and wealth , as it falled out in Abia , Asa , Iosaphaet , and Ezechias . For against Abia ( 25 ) King of Iuda , Ieroboam came with fourescore thousand men : but Abia finding himselfe much inferiour in forces , put his sole confidence in his prayers to God , beseeching his help and ayde ; whereupon God sending a terrour into the army of Ieroboam , forced it to flight , the which Abia following , killed fifty thousand of his men , and tooke many of his citties . But Asa ( 26 ) had a farre more famous victory ; for Zara the Ethiopian , with a huge army consisting often hundred thousand armed men , made warre vpon Asa , who though farre inferiour in force , yet putting his trust in our Lord , met him in the field , and vpon his humble prayers made to him , the Ethiopians were suddenly affrighted and dismayed , and thereupon began to fly , but Asa following them , killed most of the army , and returned enriched with in finite spoiles of the enemy . Neither was lesse wonderfull that victory of ( 27 ) Iosaphat , who only with his prayers , vertue , and assured hope of Gods assistance , without any weapons at all ouercame a mighty army , which was gathered of three very populous nations , to wit , the Ammonites , Moabites , and the Idumeans . For his small forces being drawne out against the enemy , he commanded his Quiristers , who did sing diuine seruice & laudes , to go before his souldiers , singing ; at which sight the Enemies were by Gods speciall prouidence possessed with such a fury , as that they killed one another , leauing a great valew of spoyles to the Iewes . To the former may worthily be adioined the victory of ( 28 ) Ezechias , who as being brought to great extremities by the Assyrians , made his recourse to God by prayer , who hearing him , sent an Angell to assist him , who in one night killed one hundred sourscore and fiue thousand Assiryans . I omit the captiuity of Babilon , the history of Esther , the history of Iudith , the history of ●obias , the warres of the Machabees , the besieging of the Romans , and the vtter ouerthrow of the Iewes ; in all which the prouidence of God hath wonderfully appeared ▪ It were an infinite labour to set downe all those examples , in which the Diuine Prouidence hath helped , succoured and extolled the godly and vertuous ; and on the other side hath depressed , humbled , chastised , & punished the impious and wicked . For indeed the chiefest subiect of the holy Scripture is this ; seeing all their narrations doe tend to this end , to wit , to instruct men , that prosperity and aduersity do depend of the prouidence of God ; and that both these seuerall fortunes are allotted vnto men , according to the quality of their workes ; neither can any one decline & auoid the power of the sayd Prouidence . In which point the sacred Write of God differeth from all prophane histories ; for that being written by the peculiar incumbency and direction of the holy Ghost , relateth humane matters as they are gouerned by diuine prouidence . Whereas these other , as penned by a human spirit , make narration of them , ●● they proceed only from mans prudence and industry . Therfore that forme● teacheth diuine wisedome , by the which , man with a godly worship of him , adhereth vnto God : these later humane wisdome , and certaine small trifling cautions and obseruations inuented , through the wit and industry of man ; which for the most part are but of little power , yet often are accompanyed with danger and destruction . Wherefore it may be iustly concluded , that nothing is more agreable to the education & framing of Princes , then the reading of sacred and diuine histories ; especially of the bookes of the Kinges ; for there they shal be instructed , that the foundation & ground-worke of a kingdome and of true policy , is seated in true religion and iustice , without which any Christian state cannot expect any firmenes or tranquility . This very point was most profitable to Charles the fift , vnto whō Adrianus his Schoolemaster did read the bookes of the Kings , from whence he tooke those principles , misteries , and documents of gouernemet , which made him not only vertuous , but also a most great , potent , and fortunate prince . Now that these bookes are to be altogether credited , as being written by the concurrency and direction of the holy ghost , is aboue made most cleare and euident . THE 15. REASON TAKEN FROM THE secret punishing of Blasphemy , Periury , and Sacriledge . CHAP. XVII . THESE sinnes of blasphemy , periury and sacriledge are directly against the reuerence of a Deity and diuine power ; wherefore seing it is euident from the experience and obseruation of diuers exāples , that these are more seuerely punished by Gods inuisible hand , then other sinnes are , we therefore may infallibly conclude , that there is a Deity and a diuine Power , which hath a sense and feeling of these iniuries & indignities cōmitted against it . For if there were no diuine power , then were these former actions no sinnes , as it is no sinne to speake cōtemptuously of a chimera , or imaginary thing , or to sweare by it , or to cōculcate , & with disgrace to tread the signe of it vnder our feete . Againe if these former things be no sinnes , thē is there due to them no castigation or punishment ; But the contrary to this is euident by many examples . Pharao ( the King of Egipt ) when he misprised God , and spake of him with contempt in those words : ( 1 ) Quis est Dominus &c. VVho is the Lord , that I should heare his voice , and let Israell goe ? I know not the Lord , neither will I let Israel goe : was for such his offence afflicted with many Calamityes , & in the end vtterly ouerthrowne with his whole army . ( 2 ) Sennacherib the King of the Assirians , inuading Iudea with a powerfull army , commanded it to be related by his captaines to Ezechias the King , that in vaine he reposed his trust in any diuine power ; for seeing ( said he ) the Gods of other nations were not able to defend their worshippers against the puissance and might of the King of the Assyrians ; therefore neither could the God of Israel . For which horrible blasphemy God in one night destroyed almost his whole army , there being a hundred eighty fiue thousand armed men slaine by an Angell . And the King himselfe after his returne into Niniuy his citty , and sacrificing to his Gods ( who could not defend him ) was murthered by his owne sonnes . ( 3 ) Nabuchodonos●r ( King of Chaldaea ) when in his fury he cast the three children into the burning Furnace , for that they refused to adore a Statua erected by him , and further blasphemed against God , in preferring his owne power before the power of God , in these words : Quis est Deus ? VVho is God , that can take you out of my hāds ? did immediatly after acknowledge the contrary , and confessed a Deity through the sight of that stupendious miracle , by the which the children being in the middest of the flames remained vnhurt & not burned . But after when he had forgot the same , and bare himselfe with his former elation and pryde of mind , maintayning , that his power and glory stood obnoxious or subiect to none , he was suddenly punished by God ; a voyce from heauen rushing vpon him , and speaking thus : Tibi ( 4 ) dicitur Nabuchodonosor rex &c. O King Nabuchodonosor , to thee be it spoken : thy Kingdome shall departe from thee . And they shall driue thee from men , and thy dwelling shal be with the beasts of the field ; They shall make thee to eate grasse , as the oxen ; And seauen tymes shall passe ouer thee , till thou knowest , that the most high ●eareth rule ouer ●he Kingdome of men , and giueth it vnto whomesoeuer he will. Which voyce being ended , he was presently depriued of reason & grew madd . Whervpon being driuen from all mens society , he begun to liue in the woods among beasts , and during seauen yeares liued after the manner of beasts . Which period of tyme being ended , he was restored to his wits and senses , and presently thereupon most excellently confessed a diuine power . That this was to happen vnto him , God foreshewed it a yeare before in a vision , which he had , while he dreamed ; which vision Daniel did interpret . Agripp● ( 5 ) the elder being in Cesaraea , and cloathed with sumptuous apparell ▪ and sitting in a high and regall seat , began to make a speach to the people ; but some of his flattters cryed out , that it was the voice of some God , and not of man ; which words being gratefull vnto him , ( who could be willing to assume diuine honour to himselfe ) he was suddenly stroken with an Angell , and so his flesh and bowels putrifying , he was consumed with lice . The ( 6 ) Syrians being ouercome in warre by the Israelites in certaine mountanous places , ascribed their ouerthrow to the Gods of the mountaines , who ( they sayd ) did fauour the Israelites ; Therefore they would fight with the Israelites in the vallies , where they thought the God of Israel was not interessed ; vpon which cause , God by his Prophet thus spake to the King of Israel ; Quia dixerunt Syri &c. Because the Syrians sayd , the Lord is God of the mountaines , and not God of the vallies , I will giue all this great multitude in thy hand , and you shall know , that I am the Lord. And thereupon both their armyes ioyning battel after , the Israelites ( though but few in number ) killed in one day a hundred thousand footmen : And there remained in a neere place twenty seauen thousand Syrians , who flying into the citty , were killed with the fall of the citty wals : doubtlesly this was a manifest reuenge and punishment of the former blasphemy . Nicanor ( 7 ) being leader of the army of Demetrius the King , & intending to inuade the Iewes vpon the Sabaoth , was admonished that in honour and reuerence to God ( who seeth all things ) he shoud forbeare that sacred day : to the which aduise he thus answered : Estne potens quispiam in caelo &c. Is there a Lord in heauen , that commandeth the Saboth day to be kept ? to whom when it was answered . Est dominus viuus &c. There is a liuing Lord , which ruleth in heauen , who commanded the seauenth day to be kept : he replyed ; Et ego potens &c. And I am mighty vpon earth to command them , for to arme themselues , and to performe the Kings busines . Vpon which occasion the day of warre being begun , though Nicanor had a most powerfull army , furnished with all kind of munition and armour ; yet was he ouerthrowne by very few , with the losse of thirty fiue thousand men . His blasphemous tongue likewise was cut of , and by small peeces cast vnto birds ; and his hands , which he lifted vp against the Tēple , were set vp in an opposite place to the Temple . In the 24. of Leuiticus , the Lord commanded , that the sonne of an Israelite woman , who had blasphemed against God , should be stoned to death ; and euen in that place this law of stoning is established , and two seueral tymes repeated in these words : ( 8 ) Qui blasphemauerit &c. He that blasphemeth the name of the Lord , shall bee put to death ; al the congregation shall stone him to death , aswell the stranger , as he that is borne in the land : VVhen he blasphemeth the name of the Lord let him be slaine Certainly this repetition doth intimate & insinuate the firme and resolute will and mind of the law giuer herein . All what tyme Achior ( 9 ) cōmended the power of the God of heauen , and auerred , that the Iewes were secure and safe , in that they worshiphed God religiously , at which words Holofernes in great indignation thus answered : Quoniam prophetasti &c. Because thou hast prophecyed among vs to day , that the people of Israel is defended by their God , I will shew thee , that there is no other God , but Nabuchodonosor &c. For which blasphemy pa●●d deare , for his owne head was cut of by the hand of a woman ( 10 ) and his army being driuen to flight , a great part therof was put to the sword by the Iewes . Antiochus ( 11 ) for his pryde and blasphemy , was stroken from God with an inuisible and incurable disease ; for first suddenly a violent payne of his bowels inuaded him ; and then quickly after he fell out of his charriot , wounding himselfe dāgerously ; lastly his body putrifying with a filthy consumption , and breathing out a most loathsome smell was consumed aliue with wormes . The Philistians ( 12 ) were oppressed with most heauy afflictions from God , in that they handled the Arke of the Lord vnworthily ; and except they had sent it backe againe within a short tyme , perhaps they all had then perished : but within seauen moneths they restored it with honour and reuerence , vpon which their so doing , the plague afore among them instantly ceased . When the Bethsamites ( 13 ) behoulded the Arke of the Lord curiously & with smal reuerence ( contrary to the diuine precept in that behalfe , expressed in the fourth booke of Numbers ) there were slaine of the chiefest among them seauenty men , and of the common multitude fifty thousand : thus did the Diuine Prouidence of God punish with death that curious and irreligious sight of theirs . Balthazar ( 14 ) ( King of the Chaldeans ) when he commāded the holy vessels to be brought to him ( which were taken out of the temple of the Lord at Ierusalem ) and did drinke in them with his noble men and his Concubines ; for such his prophaning of thē did presently feele Gods iust reuenge , for in the middest of the banquet and iollity with his guests , it is said , apparuerunt digiti &c. There appeared fingers of a mans hand , which wrote ouer against the candlesticke vpon the plaister of the wall of the Kings pallace . And this appeared in the sight of all men , and with great consternation of mind and feare to the King himselfe . The words there writtē were these three : Mans , Thecel , Phares . Of which words ( according to the interpretation of Daniel ) this was the meaning : Mane , that is , God hath numbred thy Kingdome , and hath finished it : Thecel : thou art weighed in the ballance , & art found too light . Phares ; thy Kingdome is diuided , and giuen to the Medes and Persians . To conclude , that very night the Citty ▪ was taken , and the King with infinite multitude of men , & with the greatest part of his nobility was ●laine . Now three obseruations we collect from this one fact : first , that there is a certaine period of tyme giuen by God to all Kingdomes ; the which being once expired , the Kingdomes are changed , and the Souerainty of them transferred to others . Secondly , that the workes of euery Prince and King are to be expended and weighed , and that for the most part the tyme of their gouerment is appointed by God. Thirdly , that the beginning of principalities and Kingdomes , their destructions , their continuance , and translations are disposed by the Prouidence of the Almighty . 3. When Heliodorus ( 15 ) endeauoured to rob the sacred Treasury by prophaning the sanctuary of the temple ; the Iewes praying deuoutly to God for the preuenting hereof , he was not only restrained by God of his purpose ; but was greatly punished with stripes for such his sacrilegious attempt ; and his souldiers , which he brought with him to that end , were possessed with a great feare and dismayednes . For there appeared vnto him a horseman of a terrible aspect , and rich in apparell , whose horse comming violently vpon Heliodorus with his former feet , did greatly hurt him ; & then there were seene two yong men of excellēt strength and beauty , who on each side inuading Heliodorus , did so whip him , as that he dispayred of his life . But sacrifice being offered vp for his recouery , he was presently cured . And thus much of these examples ▪ which are taken out of the holy Scriptures : for if we should insist in all other examples of this subiect , which do occurre in prophane Histories , and other Ecclesiasticall wryters , we should find almost infinite of them : for there is no Nation , no Prouince , no citty , no village , where blasphemyes , sacriledges and periuries haue not very often beene most dreadfully punished by Gods owne hand ; In so much that the very terrour and feare of his chastisements heere in hath beene sufficient to deterre many men from the perpetrating of so heinous sinnes . It may perhaps seeme strange to some , that we do often read those , who were contemners not only of one true and supreme diuine power , but also euen of false Gods , to haue been punished most strangely . Answerably hereto we find , that the souldiers of Zerxes , who through hope of spoyle entred into the temple of the Cabiri in Thebes ( wherein Ceres was worshipped ) became al presently madd ; some of them casting thēselues into the sea , others of them hurling themselues precipitately downe from the top of high rocks , as Pausanias in his Beotici● relateth . Againe , when Alexander the Macedon did take by force Miletum , a most strong citty in Ionia , and that some of the souldiers burst into the temple for the spoyling of it ; suddenly a flame of fyre burned and blinded the eyes of them all , as Lactantius wryteth lib. 2. cap. 8. and Valerius Maximas lib. 1. c. 2. Appius Claudius the Censour for taking away of sacred things of the false Gods , was stroken blind . Fuluius the Censour , in that he tooke certaine marble tyles or plate out of the temple of Iuno Lascinia , with the which he couered the building which he made at Rome , called Aedes Fortunae Equestris , became madd , and in the end dyed through griefe , conceaued for the losse of his two sonnes in the warrs in Greece . Pirrhus ( King of the Epirots ) for robbing the treasury of Proserpina Locrensis , suffred shipwracke vpon the shores neerest to that Goddesse , where there was after nothing to be found safe , but the siluer , which he had taken afore . These things are related out of ancient wryters by Lactantius lib. 2. cap. 8. and diuers other approoued authours make mention of the like euents in this kind . For answere hereto , it is to be said , that these punishments do not proceed from the true God ; but from the Diuells , who are emulous of diuinity ; who that they may be accounted Gods , and that they may the more easily extort diuine honours , endeauour to imitate the custome & proceeding of the true God. And from hence it riseth , that there are so many visions , apparitions , and Oracles ; so many false and adulterate miracles perfourmed by them ; so many benefits seeming to be bestowed by them vpon their worshippers ; and so many punishments inflicted vpon such , as seeme more negligent in their honours : for by their prestigious sleights and endeauours it was brought to passe , that a statua or Image of Iuno Veiensis spoke to a souldier , that it intended to go to Rome ; that the Goddesse Fortune was accustomed to denounce perill & danger in a Womans forme or show ; that a ship ( drawne with a string ) did follow the hand of Claudia ; that Rome should be freed of the plague , if a serpent were sent from Epidaurus ; that Ceres Theb●n● , Ceres Milesia , Proserpina Locrensis , and Iuno Lascinia did Ireuenge themselues vpon those , who bore themselues sacrilegiously towards them : finally , that for the same matter Hercules tooke punishment of Appius , Iupiter of Atinius , and Apollo of a souldier of Scipio . But of this point see more in Lactantius l. 2. c. 17. God suffered these euents both for the sinnes of those men , who deserued to liue vnder the tiranny of the Diuells ; as also because the Heathens in committing indignities against their false Gods , did either sinne against their conscience , which perswaded them , that there was a kind of diuinity in them ; or otherwise committed these disgraces with contempt , not only of false Gods but also of all diuine and supernaturall power whatsoeuer . For seeing , they were ignorant of the true God , the creatour of all things , and with all did know by the light of reason , that those vulgar powers , which were worshipped of the common sort were no Gods , they might more easily be induced to thinke , that there was no diuine power at all , by the which the world is gouerned ; but that all things had their being and euent by a fatall necessity , or bytemerity and rashnes of fortune . And from this ground it is , that among the Iaponians & thē of China , such as are ignorāt , are eyther Atheists , and open contemners of all diuinity ; or at least , do greatly fluctuate & stagger in their iudgments therein . Therfore when the Heathens ( as in the examples aboue related ) do commit any sacrilegious act against their false Gods , either they sinne against their conscience , in the which they belieue , that there is a certaine diuinity in those Gods ; or els they sinne through a generall contempt of all diuine power ; wherfore ( whatsoeuer the reason is ) it is not strange , if the Heathens suffer punishments for such their actions . Neither is it any preiudice to what is deliuered in this Chapter , that among blasphemous , sacrilegious , and periured men , there is a far greater number of those , who are not punished in this life ; then of those who are punished ; Seing this is no signe or argument of any defect or want of Prouidence , but only of the delaying of the punishment . For it doth not necessarily belong to the nature of prouidence , to punish all sinnes in this world ; but to suffer actions and things for the tyme to be carryed according ( for the most part ) to the forces of the worker ; the chiefest punishment being reserued for the tyme to come ; Since otherwise , mankind would shortly be extinguished , and the offices or operations of vertue would rather seeme to be seruilely coacted and enforced , then free , or proceeding from any ingenuous or generous lyking of vertue . It is certaine , that Prouidence manifesteth it selfe sufficiently , if it taketh punishment of some particular men in this world after an vnaccustomed manner ; and this in the eye of the world , with admiration and astonishment of all ; as acknowledging the secret hand of Gods power , and omnipotency therein . THE ARGVMENTS ANSVVERED , which are brought against the being of a Prouidence , and a Deity . CHAP. XVIII . THE first argument against a diuine Prouidence may be this : Yf the world be gouerned by the Prouidence of some supernatural power , then would not impiety & wickednes so much preuaile and predominate , nor haue such prosperous euents against vertue and innocency : for it may seeme chiefly to belong to the prouidence of a gouernour , not to giue the bridle of liuing loosely to the wicked , but to curbe them , and force them to better courses ; and on the other side to defend and cherish the pious , and to aduance them to honours and riches . Yf in any great Citty the most licentious and prophane persons should continually gouerne and sterne all matters , wronging with all impunity others ; and the vertuous should euer rest thus afflicted ; who would say , that this Citty were gouerned by a prouident & iust Ruler ? Wherfore seeing in the world we may obserue such a perturbation of Order , as that a greater can hardly be conceaued ; to wit , the wicked ruling and doing euery thing to their owne sensuality , and the vertuous miserably afflicted & oppressed ; all which may seeme to impugne , that the world is gouerned by one supreme Prouidence , which iustly disposeth and measureth all things . I answere hereto , and say , that the prophane Athists do chiefly ground themselues vpon this argument ; as also that the faithful are sometimes troubled and distracted therwith , as the Prophet Dauid in his Psalme 72. insinuateth himselfe to haue bene moued herein . But the answere hereto , is obuious , facile , and easy . For as there is a double end ; the one belonging to this temporal life , to wit , the tranquillity and peace of the common wealth ; the other to the life to come , and this is the eternal glory in heauen : euen so we are to consider a double Prouidence , wherof the one disposeth the meanes for the obtaining of the temporal end ; the other of the eternal end . The first is humane and political , as resting vpon mans wisdome , and tending to a political and temporal good ; this other is diuyne , as being grounded vpon diuyne wisdome , and directed to an eternal good or benefit . Therfore where it is said , that it belongeth to Prouidence to bridle the wicked , not to suffer them to afflict the vertuous without controule , and the like ; this is true , if we speake of politicall prouidence , and of temporall coercion and constraint ; for seing this Prouidence is ordained to obtaine temporall peace and rest , the function of it is to hinder ( what in it lyeth ) all wickednes and sinnes , wherby the temporall peace may be disturbed . Wherfore it may be truly granted , that in what Commonwealth soeuer outrages are committed without any feare of punishment ; the same either wanteth a gouernour , or at least the magistrate thereof is vniust , partiall , and tyrannous . But if we speake of that Supreme Prouidence ( afore mentioned ) then is it false to affirme , that it belongeth to its functiō , not to suffer the impious to gouerne and rule temporally ; since indeed the contrary rather appertaineth to it , to wit , to suffer all things ( as they are heere furnished with their owne faculties and abilities ) for the tyme to take and enioy their proceedings and desires ; and this for many causes . First , that we may spontaneously and voluntarily be carryed to the exercise of vertue , & not be compelled thereto through any necessity : for vertue coacted and forced , is not vertue , but rather a bondage of the mind ; since true vertue exerciseth it selfe not through any seruile feare of punishmēt , but through loue of honesty : therfore to the end , that true vertue and perfect desert may haue their due place , it was necessary , that the Diuine Prouidence should not constraine men thereto , but should leaue euery man to his free choice and liberty herein . Secondly , because the dignity and worth of eternall reward is so great , that if it be duely considered , it is abundantly sufficient to inflame our desires to the loue of it , and to excite vs to all vertue and sanctity ; therfore it should much impugne the excellency of so inestimable a felicity , if men through compulsion were driuen to the seeking of it . Thirdly , if eternall punishments be maturely expended and considered , they are fully preuailing to deterre men from all flagitious and impious attempts . Wherupon if God should not chastice men in this world , yet were they not destitute of his Prouidence ; for it is sufficient , that he promiseth rewards , & threatneth punishments for the tyme to come . Fourthly , if by Gods disposall & his prouidence , wickednes should euer receaue its retaliation and recompence in this world ( as we see , politicall Prouidence inflicteth the same ) then would the world be in a short tyme extinguished and ended ; wherupon it would follow , that there should be few imbracers of vertue , and the meanes for the wicked to their saluation should be recluded and shut vp . Fiftly , the malignity of the wicked is not in vaine permitted by God , seeing by reason therof the vertue of the iust is often more stirred vp and exercised , and appeareth more worthily ; as also there is giuen them thereby an occasion of a greater merit , and a more glorious crowne . For take away the seuerity of tyrants , and then there shal be no glory of Martyrs ; take away the wrongs proferred by euill men , and there shall not appeare the patience or longanimity of the iust and vertuous ; briefly , the world would be depriued of an infinite seed of goodnes , if God should euer restraine and curbe the wicked in this world . The same malignity serueth to punish as wel the sinnes of the iust , as of the impious ( as is euident out of the holy Scripture . ) So God diuers tymes vsed the malice and ambition of the Assyrians , Chaldeans , Persians , Egiptians , & Romanes , as a meanes , wherwith to chastice the Israelites & other nations ; suffering them according to a limited proportion of tymes , places , persons , calamities , and punishments , to afflict and molest the people of God , and otheer countries ; and this order God hath obserued in all ages , and will obserue it till the consummation of the world . Sixtly , we are furthermore instructed from this Prouidence , that temporall benefits are not much to be esteemed ; since both the vertuous , and the vicious do promiscuously participate of them ; and in the which the wicked do commonly more increase , then the pious and the iust . Which point being so , then how great are those benefits , which God hath promised and prepared for his seruants ? For if he doth not giue these temporall commodities ( so much prized ) to such as daily dishonour him with their bad liues , then what , and how great are those rewards , which he hath reserued only for such , as do truly feare and serue him ? To be briefe , this temperature of Gods prruidence doth greatly commend and magnify the wonderfull benignity & clemency of God , which while it slowly proceedeth to reuenge , it daily expecteth the conuersion of sinners . And yet it proceedeth in such sort , as that it is not altogeather voyde of iustice & seuerity ; because often by vnaccustomed meanes euen in this life , it punisheth sinnes , to show that God doth not sleepe , but that he will in due tyme exact an account of all men . From all which , it appeareth , that this Prouidence , which suffereth so great a perturbation in humane and temporall things , is perfect and grounded vpon most forcible reason ; since the wrong of the vertuous is temporall & momentary , and is to be changed hereafter for eternall rest and beatitude . He that diligently weigheth this point , wil not only , not be scandalized at the vneuen dispensation of these humane things ; but will greatly admire & prayse the Prouidence of God , who vpon so iust motiues permitteth the same . THE SECOND ARGVMENT AGAINST the diuine Prouidence , answered . CHAP. XIX . EXPERIENCE instructeth vs , that mens negotiations and busines haue ( for the most part ) euents and successe , answerable to the industry & care vsed by them therein , and not according to the right or equity of the cause ; wherupon it often falleth out , that who maintaineth the most in iust causes , doth preuaile in thē ; which consideration may seeme to insinuate , that each man is to be left to his owne Prouidence , without disquisition or search of any other Prouidence . Accordingly hereto it is to be remembred , that a great Generall or Leader in the warres ( who had gotten diuers worthy victoryes , and had taken a Prince prisoner ) discoursing with him of the Prouidence of God , in matters of warres , & laying his hand vpon his sword , said , That ( & no other ) was the Prouidēce , wherupon he was to rest and depend . I answere , that the solution of this argument much relyeth vpon the former ; for Mens affayres for the most part do succeed according to their labour , care and solicitude vsed therein , in that the diuine and supreme Prouidence hath decreed to suffer , that matters ( during the season and tyme of this world ) shal be carryed according to their owne peculiar motions and forces , the reynes of working thus , or not thus , being freely granted to mans nature . Therefore where greater industry or power is found ( though lesse iustice or equity ) there it is commonly accōpanyed with more happy and fortunate euents . The reasons of Gods permission here in are aboue set downe and vnfoulded . Ad hereto , that though the endeauours of the wicked may ( for the tyme ) be ouer preuailing , yet there is no perpetuity or continuance thereof ; for this prosperity is for the most part tempered , or rather ouer ballanced with many aduersities and afflictions . Seing many there are , who either in their first beginnings , or in their progresse ( at what tyme they hould themselues most free from all sudden conuulsiōs of misery and infelicity ) are vtterly ouerthrowne . This appeareth first in the most celebrious & famous Monarchies that euer haue flourished : for we read , that the Monarchy of the Assyrians was ouerthrowne by the Chaldeans ; that of the Chaldeans by the Persians and the Medes ; this of the Persians by the Grecians ; & the monarchy of the Grecians by the Romans , which is at this presēt much obscured of its former honour , and brought to great straits . Againe the same point is also made cleare in the persōs of the Monarchs themselues , if we but cōsider the calamityes and miseryes , which the most powerfull and most formidable among them haue sustained . For Nabuchodonozor being placed vpon the highest pinacle of prosperity , and after the ouerthrow of so many Countries and nations , was suddēly stroken with a sentence from heauen , and compelled to liue in desart places after the manner of beasts . Baltasar ( nephew to the former ) being deuoted and giuen to epicurisme and sensuality , was flame in that very night , when his Citty was taken . Cyrus , when he had obtained the honour of so many victories , was ( with the losle of his army ) pittifully massacred by the Scithians . Xerxes , with his forces , consisting of three hundred thousand fighting men , was shafully ouercome by the Grecians , & almost extinguished . Alexander the great after the dissolution of the Persian Empire , and subiugation of diuers other kingdomes to his command , dyed without any heires , and left his kingdomes to be shared by his Generals and Leaders , who after through mutuall and inward afflictions so weakned and impouerished themselues , as that in the end they were brought vnder the yo●ke of the Romans . Now for the Romans , with what sweating , paynes , and labours did they rise and grow dreadfull ? With what calamityes were they often worne out and wearyed ? With what intestine and ciuill warres were they afflicted ? What exorbitant and vnaccustomed crueltyes suffered they of their Generals and Emperours ? Finally how many of their Generals and Emperours after their incessant and indefatigable paines vndertakēfor the honour of their countries , were ignominiously and basely handled , and in the end cruelly butchered ? Certainly it were an infinite labour to insist in all the particulars of this kind . For if a man will but peruse either the ancient , or moderne , and later historyes , he shall find many in euery age , whose vnlawfull attempts and labours ( though they were extraordinarily furnished and enabled with power & forces ) had most vnfortunate and deplorable successes : the Prouidence of God interposing it selfe , and disturbing al their wicked motions & endeauours , according to that of the Psalme 32. Dominus dissipat cōsilia gentium &c. THE THIRD ARGVMENT . CHAP. XX. VVE see , that all naturall things do euer proceed after one and the same manner , and do retayne one course and order . As the Sunne ( for exāple ) we obserue to ryse , to set , to runne , or renew his circles , and to make with his approach and departure the accustomed seasons of the yeare . In like sort all sublunary bodyes to grow & decay and one to be procreated and generated of another ( without end ) to the perpetuity or continuance of it species or kind . Now all this procedure and carriage of things riseth from the force of nature , which is accustomed to hold so perfect & constant an order . And therefore ( saith the Atheist ) no other Prouidence or Deity ( besides nature ) is to be sought after , neither any rewards or punishments are to be expected . I answere ; & first say , that the Atheists of these dayes do chiefly support themselues with this argument , as S. Peter prophecyed in his second epistle c. 7. Venient in nouissimis diebus &c. To the which point himselfe doth answere : to wit , that the promises of God by the which he hath promised his eternall kingdome , are not to be accoūted as vaine , because they seeme to be deferred , for a lōg tyme ; since what is long in tyme to vs , is most short to God : for a thousand yeares to him ( who comprehendeth Eternity it selfe ) is but as one day , or rather as a moment of tyme. Againe all that procrastination and delay proceedeth frō the benignity of God by the which he expecteth each mans saluation . Furthermore , they erre , who affirme the world euer to continue in one , & the same state ; for long since it was ouerflowed with water , and hereafter it shal be consumed with fyar , & then there shal be created new heauens and a new earth . Besides , all such things , as may seeme to proceed by force of nature , are indeed the workes of an intelligent mynd and of Prouidence ; for these two do not impugne the one the other ; for the motion of the heauens , the situation of the stars , the disposal of the earth , mountaines , riuers , and seas , the formes of liuing Creatures and plants , as also their beginnings , increase , & propagation are the works of Prouidence ( as aboue we haue fully demonstrated . ) Neither is the constancy of things incompatible or repugnant to Prouidence , seing this constācy is assigned to things by an intellectuall Prouidence , that they may the more commodiously serue mankind , vntill the end of this world , appointed and determined by God , be come . THE FOVRTH ARGVMENT . CHAP. XXI . THE fourth argument is taken from the similitude of being borne , of growing , increasing , waxing old , and dying ( which is indifferenly common to men with beasts ) as also from the conformity of corporeall members in them both . From which consideration the Atheist argueth , that men are absolutely & vtterly extinguished by death , as well as vnreasonable creatures . I answere , that this illation is most inconsequēt , for although man , in respect of his affections or passions of the mind , be like to beasts ; yet with referēce to the nature of his soule , he is infinitly more excellent , then they are . In which consideration man approacheth more neere to God and incorporeall spirits , then to beasts ; And therefore it is no wonder , if the body being corrupted , the soule remayneth immortall . But this argument rather belōgeth to the second booke , wherof the subiect is , touching the Immortality of the soule ; though secondarily and by way of consequence only , it impugneth the nature of Prouidence . THE FIFTH ARGVMENT . CHAP. XXII . IF there be a Diuine Power , it is credible , that it doth not intermeddle with humane affaires ; but being happy and blessed in it selfe , is content to enioy its owne Eternity , and to be freed from the cares of men . This may be probably coniectured , both because it may seeme vnworthy of such a maiesty to descend to so base and vile matters ; as also in that he being blessed in himselfe , seeth nothing out of it selfe ; and lastly because the vndertaking the charge of any such matters cannot be aduantageous or beneficiall vnto him . I answere , that in this sort , Epicurus , Lucretius , Pliny , and some others of the ancients did dispute , who measured God by the narrow straits of their owne vnderstandings . And certainly , if the Supreme Intelligence , or God were a limited and bounded nature , and had not an infinit power of vnderstanding , this former teason might seeme probable . For then it would follow , that it were better for God not to attend to humane affaires ; both because he could not without molestation and distraction performe the charge , tam multiplicis & tristis ministery , ( as Pliny saith ) of so multiplicious , and vngratefull a ministery , or function ; as also in that this labour would call him from better and more pleasing busines : but this conceite of God is ouer grosse and dull ; and vnworthy of him : for as the Diuine Essence is infinite , in whome euery thing is contayned eminenter , after an eminent and peculiar manner ; so his vnderstanding is infinite , extending it selfe to euery intelligible thing , and this without labour , or paine , but only by the necessity of his owne nature . Neither doth the multiplicity of busines hinder his attention to particulars ; for he as perfectly considereth euery particular thing , as if it only were proposed vnto him ; seing to euery such particular he sendeth forth an infinite beame or light of vnderstanding . The holy Scripture insinuateth this point most excellently in many places , and especially in the 23. of Ecclesiasticus in these words : Oculi domini decies millies &c. The eyes of the Lord are 10000. tymes brighter , then the Sunne , behoulding all the wayes of men , and considering the most secret parts . That is , all things whatsoeuer which lye hid & latent in the most secret corners of the Heart . Therefore this consideration or care of small things is not vnworthy the Diuine Maiesty , but very worthy , or rather it is necessary ; since otherwise it would follow , that God should be ignorant of many things . And though such things , and diuers of mans actions be but base , sordid , and vyle , yet the vnderstanding and iudgment of them is not base and vyle , neither is the reason or nature of Iustice vile , by the which a fitting retribution or reward is allotted vnto them . Neither is it preiudiciall , that God is in himselfe most fully blessed ; since this only proueth , that he taketh not the care of things to the end , that he might become more blessed or happy thereby , or that he might reape some benefit by such his doing ; but it proueth not absolutly , that he endeauoureth nothing out of himselfe . For because he is Summum bonum , and the fulnes of all goodnes , as containing in himselfe eminenter all goodnes whatsoeuer ; it was most conuenient , that he should not keepe this fountaine of goodnes shut vp within himselfe ; but should suffer it to flow into his creatures , according to the seuerall degrees & kinds of things , and the measure of the capacity of euery one , by creating , framing , conseruing , and directing ech thing to its peculiar end . For that saying is most true : Bonum est sui diffusiuum . Goodnes is of a spreading and dilating nature . Therefore no want , nor expectation of any priuate benefit , inuited God to create and preserue things , but only Gods owne supereminent goodnes : to wit , that his goodnes might be diffused into things created , according to the nature of euery one of them , and might be communicated with them . To conclude this point , it is fully and copiously proued aboue , that , God hath a knowledge and care of the least creatures that are , as of mice , gnats , wormes and the like ; then with how much more reason is he to shroud man vnder the wings of his Prouidence , who in regard of his Soule beareth a great conformity & resemblance with God ? It may be heere replyed , That God knoweth ( indeed ) what men do , thinke , or say , but yet he taketh no care of these things ; Like vnto potent and mighty Princes , who in regard of the security of their state , little respect , what the Communalty speake of them . But in answere hereof , I say , this is most absurdly spoken : for seeing man is the worke of God , in whose soule he hath implanted the lawes of Iustice , and of all vertue , it is a charge ( euen in reason ) peculiarly incumbent and belonging to him , to see , that man liueth according to those lawes ; for the workeman ought euer to be most solicitous and carefull , that his worke be perfect ; the Law giuer , that the lawes prescribed may be obserued by his subiects ; And finally , the Parents , how the children do beare and carry themselues . Now , God is the parent and Father of all . No man will commend that architect , who leaueth a pallace builded by himselfe vnfinished and neglected , so as it cannot be seruiceable for dwelling : Neither is that Law giuer to be praysed , who ( though he hath set downe many wholesome lawes ) is carelesse of the execution of them , permitting all things at the freedome and liberty of the subiects . Finally , that father is much to be reprehended , who taketh no care for the education and bringing vp of his children . How much lesse then are the proceedings of that God to be approued , who should shew a dereliction , and open neglect of so worthy a worke made by himselfe , and should free himselfe of al care of humane affaires ; especially seing with great facility , & without any labour he could gouerne and sterne them ? To conclude , what Prince is he , who is indifferēt how his subiects beare themselues in his sight and presence , what they speake , or what they do , whether they obserue or violate his lawes , whether they affect him with honour or contumely , with praises or conuitious and railing inuectiues ? Yea what priuate man is so rude and brutish who is not sensible of honours & disgraces ? But now God is euery where present , heareth all things , seeth all things , penetrateth into all the secrets of the heart ; for all things whatsoeuer are done in his eye sight & presence . Therfore it is madnes to thinke , that God is not touched , offended , and delighted with the words , deedes , & thoughts of men : for by how much his maiesty , wisdome , and power is greater , and how much more worthy are his benefits bestowed vpon vs ; so much the more sharpely and feelingly he considereth all iniuryes and transgressions of his lawes , and will in due time take iust reuenge for the same . Thus farre I haue disputed of the Prouidence of a supreme and diuine power , and of the being of the said power . And heere this first booke shall end . The second followeth , which is of the Immortality of the Soule . THE SECOND BOOKE . WHEREIN Is proued the Immortality of the Soule . CHAP. I. IN the former booke we haue demonstrated , that there is a God , and a diuine Prouidence ; In this second the Immortality of the soule is to be proued . For these two Articles are in themselues so linked together , as that they do reciprocally presuppose the one the other ; for admitting the one for true , the other doth ineuitably follow . For if there be a God and a Prouidence , it is necessary , that the Soule after this life be immortal , that it may be rewarded according to its merits ; and if the Soule doth liue after death , it then must needes be , that there is a God , and a Prouidence , which is to dispense to euery one answerably to the deserts of ech mans life , as incidētally we haue shewed out of Chrysostome . Againe , supposing that there is no Prouidence or deity , then is the immortality of the Soule taken away ; and supposing no immortality of the soule , then is the being of a Deity denyed ; of which point we shall heearefter speake . Now because this sentence of the Soules Immortality may be fortifyed and strengthned with many other reasons ; and that there are not few , who do doubt thereof , although perhaps they may seeme , not altogether to doubt of a deity , or of a Prouidence ; I hould it worthy the labour to discusse this point more elaborately and particulerly . And here we dispute of the Soule of mā , not of beasts , for it is euident , that this is mortall and corruptible , since it desireth nothing , nor reposeth its delight in any thing , but what belongeth to the benefit and pleasure of the body . Therefore that the soule of man ( which as it is endued with vnderstanding and freewill , is called Animus , or Mens ) is immortall , may be demonstrated by many arguments , which we will here briefly and clearly set downe . And first , if authority should sway or determyne the point herein , it is certaine , that whosoeuer haue bene at any tyme noted for eminency of wisedome , haue belieued the soule of man to be immortall : to wit the Sagi , and wisemen among the Hebrewes or Iewes , among the Chaldeans , the Egiptians with their Trismegistus Mercurius , among the Indians , the Gaules ( whom they called Druides ) In like sort the Pithagorians , the Platonicks ( with their first Maisters ) & the Stoicks vnanimously maintayned the Soules Immortality , though diuers of them were deceaued in this , that they thought al the Soules of men to be certaine partes or particles taken frō Anima mūdi , or the Soule of the world ( which they said was God ) & that they were to be dissolued in the conflagration and burning of the world , and being then dissolued they were to returne to their simple forme , to wit , into the soule of the world ; like as mixted bodies are resolued into the Elements , of which they are framed . What Aristotle thought herein is somewhat doubtfull , because he speaketh variously and vncertainly ; yet in his secōd booke de ortu animalium c. 3. he thus writeth : Solam mentem &c. Only the soule of Man entreth into the body from without : and it only i● a certaine diuine thing ; and the reason hereof is , because the operation or working of the body doth not communicate it selfe , with the operation of the Soule . Now the soules of other liuing Creatures he affirmeth to be ingendred in the matter through the force of the seed , in that all their operations depend vpon the body . Now heere he euidently teacheth , that mans Soule doth not depend of the body ; and therefore it is not ingendred by the vertue of the seed , but proceedeth from without . Vpon which ground or reason diuers followers of Aristotle do ascrybe the sentence of the Soules immortality to Aristotle . To conclude all men whosoeuer , that haue bene illustrious and markable either for sanctity of life , the gui●t of Prophecy , or working of miracles , haue euidētly and indubiously houlden the Soules Immortality ; and who haue denyed the same , were for the m●●●●art most impious and wicked men , as the Epicureans , & the Atheists . Now if this point should be discussed by Philosophicall reasons , the aduerse opinion would ●ynd small firmnes therin ; seing that reason , wherupon it chiefly grounds it selfe is most weake . This reason is taken from the similitude of bodyes , which is found betwene Man and Beast . For we see ( say the Patrons of this heathenish opiniō ) that men and beasts are conceaued , formed , borne , nourished , do also increase , grow old , and dye after one and the same māner . In like sort they consist of the like parts of the body , both internall and externall , which like parts haue the like vses in them both ; Therefore ( conclude they ) that whē a beast dyeth and breatheth out his last , the Soule vanisheth & euapourateth it selfe into nothing , nor any thing of it remaineth after life ; so also it may seeme to be said , that man dying , his soule also dyeth , and turneth into nothing . But this reason is most feeble , and of no force , for though there be a great affinity betwene the soule of Man ( as it is endued with reason , & is called Mens ) & the soule of beasts , the difference is infinite ; frō the which great disparity , we may deseruedly gather , that the Soule of man , as being of a high and diuine order or nature , dyeth not ; though that of beasts is absolutly extinguished euen with the body . For beasts do not perceaue in any sort those things , which belong to men ; neither is there any communication or commerce of busines or deliberation betwene man and them . As for example , dogs , and horses know not whether their maister be rich , or poore , noble or ignoble , old or young , healthfu● or diseased , maryed or vnmaryed , vertuous or wicked , an Italian or a Germane . None of these ( I say ) do beasts vnderstād or make difference of , whereupon it followeth , that they neither conceaue griefe , nor ioy of those thinges , which happen to men . Againe they see the Sunne , the Moone , trees , houses , cittyes and villages , but they know not , nor thinke what they are ; to what end they are directed , or from whēce & how they proceed . All their knowledge is restrayned to few things ; to wit , to those things , as are pleasing , or displeasing to their nature . Of these only they iudge , and this after a confused and brutish manner , conceauing them vnder the shew and title of being profitable or disprofitable , conuenyent or inconuenyent ; for they loue not their maister for any other respect , but because by the help of their phantasy they apprehend him vnder the shew of profit , in that he giueth them meat , or the like . In like sort on the contrary part the sheep● flyeth the wolfe , for no other cause , but by reason that by instinct of nature he conceaueth him as his enemy . Therfore seing beasts haue a knowledge so imperfect and limited , and apprehend nothing , but what appertaineth to the cōseruation of their bodyes and lyues , nor are delighted , or grieue at any thing , but in respect as that thing affecteth their body well or euill ; it hereupon manifestly followeth , that the Soule of beasts doth perish together with their body . For if the soule of a beast cannot eleuate it selfe ( in knowing and apprehending ) to some thing , which is aboue the body and which properly belongeth to a spirituall nature ; it is euident , that that soule is not spirituall , nor eleuated aboue its body , but altogether immersed and drowned in a corporeall and bodily nature . For the substance of any thing is knowne from it , operation ; and the operation from the obiect , about which it is conuersant , or busied . Therefore seeing this Obiect , and its ratio formalis , or the true & natiue reason ( which is the profit or hurt comming to the body ) doth only respect the body ; it must of necessity be granted , that the substance of the soule in beasts is tyed and restrayned to the body . But this point is farre otherwise in Man. THE FIRST REASON , PROVING THE Soules Immortality . CHAP. II. THE first reason may bee , in that the knowledge of the Soule is altogether illimitable . For it conceaueth and apprehendeth all kinds of things , all degrees of natures ; neither doth it apprehēd only things , which are , but also things , which are not ; for if forgeth in the vnderstanding any thing , and frameth therein new worlds . It also conceaueth the vniuersall reasons of things , as they are abstracted from particulars , from sensible matter , from place and tyme , and contemplateth the same , as they are in themselues . It searcheth into the reasons , causes , effectes , and proprietyes of al things , and finally iudgeth of all things . Al which considerations are manifest arguments , that the Soule of Man is not immersed in the body , but that it is a spirituall substance separable from the body : since all these actions and operations beare no reference to the benefit or profit of the body ; but are ornaments only of the mind . In like sort the very Obiects of the former operations are not apprehended , as they are advantagious to the body or sense ( to wit of tast & feeling ) but they are apprehended according to their proper reasons ; as they are true and conformable to vniuersall and eternall principles or reasons , in which respect , they belong only to the mind , or soule , and not in any sort to the body . THE SECOND REASON , Proouing the same . CHAP. III. THE second reason may be taken from Mans desire , which is in like sort infinite and boundlesse ; for the soule doth not only desire such things , as belong to the body , to wit , to satisfy their sense of tasting and feeling ( as beasts do ) but it stretcheth it selfe forth to euery truth , desiring the knowledge and contemplation of euery verity . Neither is it enlarged only to ech truth , but also to euery thing that is good ; to the which goodnes the appetite and loue of all things , is finally directed . For all particular things whatsoeuer do affect and loue ( after a certaine manner ) that , which is best sorting , and agreable to their natures . Now man comprehendeth al those things within his loue , seeing he desireth not only those things , which are profitable to himselfe , but wisheth to euery thing , whatsoeuer is best fitting to it , and ( as much as in him lyeth ) procureth the same . Therefore he coueteth both to himselfe and al other things besides , what is best agreable to them : to himselfe he wisheth those things in knowledge , or as the Philosophers do speake , in esse cognito ; to all other particular things in esse real● , that they may really and truly enioy them . Here then appeareth how much the power of desiring in man is eleuated & aduanced aboue the matter & condition of his body . THE THIRD REASON . CHAP. IIII. THE same point is further confirmed from the delights and pleasures , wherewith the Soule so●aceth her selfe . For she is delighted chiefly with the contemplation of truth , and with truth it selfe : She is delighted with the pulchritude and beauty of all things , and in admyring the art & skill , which appeareth in euery thing ; She is delighted with proportions and mathematicall disciplines ; She is delighted with the workes of Religion , Piety , Iustice , and the exercise of other vertues ; Finally she is delighted with fame , honour , glory , rule and domination : All these are proper goods of the Soule , and are so esteemed by man , as that in compare hereof he contemneth and vilifyeth al profits & pleasures of the body . Therefore seeing the capacity and the largenes of the soule of man is so ample and great , that it comprehendeth all things , and compasseth about ( as it were ) all the latitude , altitude , and profundity of Ens in generall , containing it within it selfe ; seing also the soule hath her proper motions or knowledge , her desires , loues , delights and peculiar ornaments ; none of all which belongeth to the benefit of the body , but all are touching spirituall obiects , or at least concerning such things , which are estranged from the benefits or pleasures of the body ; and lastly seeing the Soule esteemeth all these things farre more then any corporall goods ; It is therefore most perspicuous and euident , that the Soule is of a farre higher & more worthy disposition , then the body ; & of such a diuine nature , as that it dependeth not at all of the commerse , or entercourse , which she hath with the flesh . THE FOVRTH REASON . CHAP. V. THIS verity is also warranted from the dominion which the Soule hath ouer the body , and from the soules enioying of Freewill . For the Soule doth so direct , gouerne and ouerrule the body in her affections and passions , as that neither the expectation of rewards , nor the feare of torments can force the body to say , or do any thing , then what the Soule willeth ; which point is euident both from many examples , as also from the testimony of Iosephus in his small worke or booke bearing this title : Quod ratio affectuum sit Domina ; Now of this matter no other reason can be assigned , but because the Soule doth not depend of the body , but is sui iuris , of its owne freedome , liberty , and and finall determination ; wherupon it riseth , that the soule so valueth those things , which appertaine to the body , as if they did not belong vnto her ; she being contented and fully satisfyed with her owne proper goods and delights : but the contrary falleth out in beasts , for seing their Soule is altogeather mancipated and enthralled to the body , depending of it in regard of her owne essence , she is necessarily ( and as it were violently ) carryed to such things , as are pleasing and beneficiall to the body , and flyeth all those things , which seeme aduerse and distastfull to it ; and hence it is that the Soule in beasts hath neyther her passions nor externall motions in her owne power , and at her owne command . THE FIFTH REASON . CHAP. VI. IF the the Soule should haue all her dependance of the body , & could not consist , the body being once extinct ; then should she haue against nothing , a greater horrour and auersion , then against Death ; nor would she prize any thing at so high a rate , which willingly she would not loose for the preuenting of Death ; for Death of the body , depriuing the soule ( supposing it to be mortal ) of all good , should become her chiefest infelicity and euill , and present life her greatest good and happynesse . And therefore it followeth , that the soule should feare nothing so much as Death , and on the other side affect , desire , and defend nothing , so much , as present life . But now daily experience teacheth the contrary : for many do make so small an estimate of life , ( though abounding with all the goods of fortune ) as that they willingly spend it for prayse , fame , liberty , auoyding of reproach and dishonour , and for the exercise of vertue . Yea some there are , who for the declyning and shuning of disgrace , or griefe and affliction of mynd , or for the purchasing of a very little reputation , sticke not to become their owne parricides & murtherers . So much more do those things , which belong to the soule or mind ▪ preponderate & ouerballance al that , which appertaines to the body . THE SIXTH REASON . CHAP. VII . SO great is the capacity and largnesse of the soule or mind , as that no riches , no dignities , no Kingdomes , not the Empire of the whole world , no pleasures , briefly no finite and limitable good can quench her insatiable thirst and desire ; but to this end it is needfull , that she enioy some one immense , infinite , and boundlesse good , and such as containeth in it selfe by way of eminency or preheminēcy the fulnes of all good whatsoeuer . This the Prophet Dauid insinuateth Psalm . 16. when he saith : Satiabor cum &c. I shal be satisfyed and filled , when thy glory shall appeare , as if he would say , no other thing can giue me full contentment , except the manifestation of thy glory , which is an infinite and illimitable good . And to the same end 1 S. Austin saith : Fecisti nos &c. Thou hast made vs like vnto thee , and our hart is vnquyet , till it rest in thee . Now if the Soule were restrained to the narrownes of the body , it should not be capable of an infinite good , neither should her desire be extended to any thing but what were conducing and accommodated to a corporall life ; as it appeareth in other liuing creatures For the Body and the matter doth restraine the appetite , desire , and capacity of the forme . From whence it proceedeth , that by how much the forme of any body is more materiall , by so much it is more narrow and lesse capable ; but the more spirituall and more eleuated the forme is , the more ample and the more enlarged it is , and extendeth it selfe to more things , thereby the better to perfect it selfe . For bodyes wanting life ( as stones and metals ) as also their formes , because they are materiall and grosse in the highest degree , do desire nothing out of themselues , neither do they endeauour any thing to further their perfection , but rest in themselnes quiet and dead ▪ But Plants ( because their forme is more pure and perfect ) do couet ( after their manner ) nourishment , and do attract it from without , as also they change it , distributing it through the whole body , and conuerting it into their owne substance : Besides they send forth flowers , fruits , and seedes ; & so they continue dayly working to the augmentation , conseruation , perfection , & propagation of themselues ; but because they haue no sense or feeling of their nourishment , they therfore receaue neither pleasure nor griefe thereby . Liuing Creatures ( in that their forme is in a higher degree ) do not only performe all those operations , which plants do ; but with all they haue knowledge and sense of their nourishment ; yea they mooue themselues to it ▪ they seeke it , from the vse of it they take pleasure , and from the want of it they receaue griefe and molestation . Notwithstanding all their knowledge , and affection or liking , is limited within certaine narrow bounds ; for it only extendeth it selfe to the profit or hurt of their bodyes ; so as they apprehend no other thing , they couet and fly no other thing , they are delighted and grieue at no other thing ; which is a manifest demonstration , that their Soule depends only of their body : for their soule therfore perceaues and desires nothing , but what conduceth to the rest & good of their corporall life , because their soule dependeth of the felicity of their body . Aboue all other liuing Creatures , is man indued with a reasonable soule or mind , whose knowledge & affection is not limited to things belonging to the body , but is altogeather illimitable , extending it selfe to euery truth & to euery kind of good , ( as is aboue said ) both which beare no reference or respect to the body ; And from hence it followeth , that the Souls capacity or ability either in knowing , desiring , or in taking delight is infinite ; no otherwise then the ability of spirits or celestiall Intelligences , which is an vnanswerable argument that the soule of man is not wholly depending of the body , and necessarily tyed to the same . This point is further thus confirmed : Substantiae separatae ( as they are called ) that is incorporeall substances , do therfore enioy the force of vnderstanding , and do extend themselues ad totum ens , to euery thing ; and ad totum verum & bonum , to euery verity & goodnes , because they are simple formes eleuated aboue all matter , & not depending of the same , as Philosophy teacheth . And hence it is , that there is no spirituall substance , but euen in that respect it is intelligent and vnderstanding . Therfore seing the Soule of man is endued with the faculty of vnderstanding , and is in her selfe of that expansion and largnes , as that she stretcheth her selfe to the whole latitude of Ens in generall ; that is , to euery truth , and euery thing that is good ( by vnderstanding what is true , and affecting and louing what is good ) no otherwise then spirituall and separated substances do ; it followeth , that the soule doth not depend vpon any matter or bodily substance . For where there is effectus adaequatus , there is also causa adaquata ; that is , where there is a proper and peculiar effect ▪ there also is to be found a proper and peculiar cause , from whence the effect riseth . But in the Soule of Man the effect is found , to wit , the force of vnderstanding , and the capacity of euery truth and euery good ; therefore the cause also is to be found , that is , a spirituall nature independent of matter or of a body . THE SEAVENTH REASON . CHAP. VIII . THere are in the nature of things some liuing formes , which are separated from all matter both in their essence and manner of existence , with the Philosophers do cal Intelligences , or substantias separatas , separated substances , and Christians tearme them Spirits , or Angels . There are also some others , which both in their Essence and existence are altogether tyed and immersed in the matter , wherin they are , and such are the Soules of beasts . Therfore there oughtto be some other formes betwene the former two ; which in regard of their Essence , may not depend of their body , that so they may be like vnto spirits or Angels ; yet for their existence ( that is , that they may exist after a conuenient maner ) they are to haue a body , that therin they may agree with the soules of beasts , and these are the soules of men . This argument is confirmed from analogy and proportion ; in that this degree of things seemeth to be best fitting , least otherwise we should passe from one extreme to another without a meane ; to wit , from a nature absolutly mortal & drowned in a body , to a nature absolutly immortal and separated from a body ; therfore betwene these two , there is to be a nature , partly mortal , and partly immortal : mortall according to the body , and immortal according to the Soule : And the very Soule it selfe according to its Essence is to be immortal , and to be ranged with spirits ; though according to the manner of its existence , and as informing a mortal body , it is to be like the soules of beasts . For the vnion of the Soule of man with the body , as also the informing and the viuific●tion ( as I may tearme it ) of the whole body decayeth no lesse , then in beasts . And thus it falleth out , that man containeth in himselfe the powers and faculties of both the extremes , I meane of spirits and beasts ; being for the body and sense , like vnto beastes ; for the soule , to spirits or intelligences . Vpon which occasion the Platonicks do cal man the Horizon of the whole Vniuerse of things created . For seing the vniuerse of things doth consist ( as it were ) of two Hemispheres , to wit of a spiritual nature , and a corporal nature ; Man partaking of both these extremes , doth ioyne the spiritual nature ( being the higher Hemisphere ) with the corporal nature , the lower Hemisphere . For this very same reason also , Man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the lesser world , as cōprehending within himselfe al the degrees of the vniuerse , no otherwise , then the greaer world containeth . THE EIGHT REASON CHAP. IX . FOR the more accession of reasons in this point , it may be alledged , that there is a greater association and affinity in nature betwene the Soule of man and spirits , or Angels , then betwene man and beasts : For as spirits or Angels haue their knowledge and desire circumscribed , or encompasled with no limits , and are delighted with the beauty of truth and vertue ; in like sort is the soule or mynd of man ; In so much that in this respect there is no disparity betwene a soule and a spirit , though there be a difference in the perfection of the operations , proceeding from the vnderstanding and the will in them both . Now the sense , knowledge , and affection or desire of beasts is restrained to their feeding , and to venery . Furthermore the Soule of man hath society and familiarity with spirits , conuerseth with them , intreateth help and ayde from them , discourseth , disputeth , and iudgeth of their ●states , and wisheth her selfe to be like in dignity to them : But no like affinity is discerned betweene man and beasts ; for beasts can neither apprehend nor desire the state of man , neither is there any communication of Counsell or aduise betweene thē . Therefore so farre forth , as belongeth to the condition of Mortality and immortality , it is not to be wondred , if mans Soule doth rather follow the condition and nature of spirits ( betweene whome there is so great a similitude and resemblance ) then of beasts from whome the Soule doth so infinitely differ . THE NINTH REASON . CHAP. X. IF the Soule could not consist without the body , then should the soules chiefest felicity be placed in a corporall life & pleasures of the body , and her greatest misery in the affliction and death of the body ; vpon the force of which inference the Sect of Epicures and others ( who did hold the soule to be vtterly extinguished with the body ) taught the chiefest good to rest in the pleasures of the body . This is further made euident from the testimonyes of those , who in the second of the booke of VVisdome conclude , that during the tyme of this life , we are to giue our selues wholly to pleasure , holding this to be mans felicity , in that nothing remaineth ( say they ) after this life ; as also frō the like setēce of others , who in the 22. of Esay say : Consedamus & bibamus &c. Let vs eate & drinke , for to morrow we shall dye . But if this illation were true , then were it laudable in a man to indulge and pamper his belly , and studiously to affect and seeke after , whatsoeuer may conduce to the same end ; and the warrant hereof should be , because it is most laudable ( for all things ) and particularly for man to follow its most supreme good or felicity , and to enioy it at all tymes . But now iust contrary hereto , we find , that this coporall sensuality of eating and drinking , and the like , is holden as a thing dishonourable in man , and vnworthy his nature , as also that those , who abandon themselues wholly to their corporall pleasure , are ranged among brute beasts : for nothing draweth more neere to the nature of beasts , then the pleasure of the body consisting in the senses of tast and feeling . And therfore as Tully witnesseth in his booke de senectute , Architas Tarentinus was accustomed thus to say : Nullam capitaliorem pestem , quàm corporis voluptatem à natura hominibus esse datam : That Nature had not giuen to man a more capitall plague , then the pleasure of the body . Againe , if the chiefe felicity of man did belong to our corporall life ; then were it lawfull for the auoyding of death and torments ( at the commanding and forcing of a tyrant ) to commit periury , and blasphemy , to worship Idols , and finally to re●●●quish and shake hands with all piety , iustice , vertue and truth : for it is the law of nature , and of it selfe ingrafted in al men , that nothing is to be preferred before Summum bonum or the chiefest felicity , and that is to be imbraced before all other things ; & that on the other side , nothing is more to be auoyded , then Summum malum , the chiefest infelicity . From which position or ground it riseth , that in euery euent , wherin is necessarily endāgered the losse of our greatest good , or of some other lesser good , we are taught euen by nature and reason , that euery inferiour good whatsoeuer , is to be willingly lost , for the retaining of the chiefest good ; and euery lesser euil to be endured , for the auoyding of the greatest euil . But now what thing can be imagined more absurd in it selfe , or more vnworthy a man , then that for the preuenting of death any flagitious or heynous wickednes whatsoeuer may and ought to be cnmmitted ? THE TENTH REASON . CHAP. XI . A NATVRE which is intelligent , and indued with an vnderstanding is the worthiest nature of all others , which are in the world ; this is proued , in that , such a nature is capable of all natures ; for it comprehendeth them all , it vseth them al , and applyeth them to its owne benefit ; for it taketh profit not only from terrene and earthly things , but also frō celestial things , as from the light , darkenes , day , night , wynds , showers , heates , coldes , and from the foure Elements themselues . Therefore a nature enioying a mind , reason , and vnderstanding , is in this world , as in its owne house , furnished with al kind of prouision , most fitting either for vse , benefit , or delight , Hence it is gathered , that it is an absurd opinion , to maintayne this nature vtterly to perish and to be mortall ; since so it should follow , that what is most excellēt in this world , and what hath sole dominiō ouer other things , and to whome all other things , are subiect and serucieable , should dye and become absolutly extinct ; an inference is warranted with no shew , or colour of reason ; for if the earth , sea , and starres ( al which were created for the vse of this reasonable or intelligent nature ) do neuer decay , but continue eternall , and for euer permament , thē with what tecture or pretext of reason , can it be auerred , that this intelligent nature , which is the end , scope , and mistresse of the former , should become mortall and passible ? If the Soule of man ( which is this intelligent Nature ) be so worthy in it selfe , that those things ( which neuer shall decay , and be ruined ) were created for its seruice ; then how can it stand with any probability , that it selfe shall perish and resolue to nothing ? Certainly it is altogether vniust and vnlawful to affirme , that nature to be mortall , to the which , things , that are immortall , become seruiceable . THE ELEVENTH REASON . CHAP. XII . THE nature of man ( according to his Soule ) is infinitly more worthy , then all other Creatures ; for it is of a higher degree , then they are , and extendeth it selfe to infinite things , ( as appeareth out of the former considerations ; ) therefore it followeth , that the Summum bonum or chiefe felicity of Mans nature ought to be infinitely more excellent , then the summum bonum of beasts . In like sort the action of Mās soule , by the which it apprehendeth and feeleth its felicity , and the pleasure , that it taketh from thence , ought infinitly to excell the action and pleasure of beasts in the fruition of their felicity . For such ought the proportion to be betweene the obiects , betweene the operations , & betweene the pleasures , which is betweene the natures and the facultyes , by the which the obiects are apprehended and perceaued . But now if the Soule of man be extinguished together with the body , then nothing is attended on with greater calamity , then Mans nature , since almost all the kinds of beasts would be more happy then Man. For in this life mans nature stands obnoxious and subiect to innumerable afflictions , from which beasts are most free . For it is incessantly solicited with cares , vexed with feares , pyneth away through enuy , worne out with griefe , burned with desires , alwayes anxious , sorrowing and complaining , neuer content with its owne state , nor enioying any true tranquility of mind . Besides it often endureth pouerty , banishments , prisons , seruitude , infamy , the yoake of Matrimony , bringing vp of children , the losse of temporall goodes , a repentance of actiōs past , a solicitude and care of things to come ; many labours and paines taking , that the poore flesh may be maintained , and that it may be defended from the iniuryes of the ayre and weather ; to conclude it is encompassed with so many suspitions , frauds , calumnyes , diseases , languors and sicknesses , as that it was worthily said of one ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , Nothing is so grieuous , and full of calamity , The weight wherof mans nature cānot beare . But now beasts are freed and deliuered almost from all these former calamityes , & liue in great peace , quyetnes , and liberty : for they are not vexed with any cares , with any feares of future euill , or with any discontents through aduerse fortune ; Neither are they solicitous of things to come , nor repent them of actions past , nor dismayed at any imminent dangers ; They are not moued with ambition or enuy , but rest quyet & peaceable in the enioying of their owne states . Besides nature doth prouide them of all things necessary for their lyues , without any labour or toyle on their part . Yf we consider the length of their age , we find that many liuing creatures liue a longer tyme , then Man ; as Harts , Elephants , & Crowes . If , the place or Region wherein they liue , what may be more desired , then to liue in a high and eminent place farre distant from the durt or myre of the earth , and to passe through a great part of the ayre by flying in a most short tyme ? If the habit or cloathing of the body , it is farre more commodious to be couered with haire or feathers ( which are no hinderance to the agility of the body ) then to be oppressed with the weight of outward vestments : fiually if the pleasures of the body be compared , it is certaine , that beasts do vse them more daily and freely , then Man ; since they are giuen to their feeding by the space of whole dayes , & more frequently exercise the act of copulation , and this without feare or shame : from all which it is most clearly gathered , that other liuing Creatures are far more happy then man , if the Soule of man doth presently dye vpon the dissolutiō of the body from it . THE TVVEFTH REASON . CHAP. XIII . It would not only follow from the former reason , that all other liuing Creatures should be more happy , then Man ; but it also would follow , that among men themselues , those should be more happy , who were more wicked , and more giuen ouer and addicted to the flesh and to sensuality ; and those more vnfortunate , who contemning the pleasures of the body , do imbrace vertue and iustice ; yea the best and most holy mē should be the most miserable ; who most estranging themselues from the pleasures of the body , do afflict & punish their flesh seuerall wayes . Whereupon the Apostle in the first to the Corinthians c. 15. Si in hac vita &c. If in this life only we haue hope in Christ ( that is , if nothing remayneth after this life ) wee are of all men the most miserable ; and the reason hereof must be ( according to the Apostles mind ) because we are depriued of the goods & pleasure both of this life , and of the next , and further we do endure daily labours and sharpe persecutions . THE XIII . REASON . CHAP. XIIII . VVE see , that things are brought to that perfection , whereof they are capable ; for example , Plants and all other kinds of liuing Creatures do by little and little increase , and are strengthened so farre forth , as belong both to their body , and to all the facultyes of the vegetatiue or sensitiue soule , that so at the length they may come to that height of perfection , whereof each kind of them is capable . Therfore it must needes be expected , that mans Soule should in like sort arriue and ascend to the highest top of its owne perfection : for seing these inferiour and most vyle creatures do obtaine the perfection of their owne nature , why should not then that , which is most pretious and most worthy among them all , in the end gaine the same ? But this the Soule of man cannot possibly performe , except it continueth after this life , immortall . Now the perfection of Mans Soule consisteth in wisdome & vertue , with the which her chiefest powers are beautifyed & adorned , and by meanes of which , those powers obtayne their ends & chiefe perfection : But few there are , who in this life giue themselues to the obtaining of wisdome , and therefore the greatest part of men make small or no progresse therein ; and those who spend their tyme in the search or purchasing of it , do scarcely get the hundreth part of that abundance of wisdome , wherof the mynd of man is capable : for though a man should liue a thousand yeares , yet might he daily profit and increase therein , & yet not obtaine it in its highest measure . Therfore it is necessary , that the Soule of Man doth liue after the death of the body , that in the next life ( seing in this it cannot ) it may come & arryue to its perfectiō ; since otherwise in vaine should that capacity and extension of the Soule be giuen her ; in vaine should that vnquenchbale desire of knowledge be engrafted in her ; for that capacity and desire is in vayne , which cannot be filled and satisfyed . Besides , it is most absurd to say , that Nature , which in the smallest & most despicable things neuer doth any thing without a due purpose & end , should in the most noble creature of all , worke and labour so much in vaine , and to no designed drift , or proiect . THE XIIII . REASON . CHAP. XV. IT is certaine , that the Soule of man cannot know it selfe in this life , except it be very obscurely and confusedly ; ( euen as he which seeth a thing farre of through a cloud perceaueth it imperfectly , as not being able to discerne the colours or lineaments of it . ) Now this want of the Soules perfect knowledge of it selfe , was the cause of so many different opinions of the Philosophers , touching its owne substance , some of them teaching it to be of a fiery substance ; others an ●yery ; and some others , that it was a substance taken from the ayre & from the soule of the world ( as their phrase was . ) The Soule then knoweth not , either what it selfe is , or of what quality , whether a simple or pure spirit , or consisting of a most thin body ; whether it hath distinct faculties and powers in it selfe , or that it performeth all her operations immediatly by it selfe ; what is the power and nature of those faculties ; how they performe their functions ; how the obiects do meet and associate themselues with their faculties ; how the organs and instruments of the senses do concurre and cooperate with the animal spirits . In these and almost all other things belonging to her selfe , the Soule is strangely blind , and diuineth , and coniectureth of them , as it were in a dreame . Therfore if the Soule doth perish togeather with the body , she neuer knoweth her selfe , but remaines ignorant thereof , both when she is first ingendred , whyle she liueth , and after her death . But now it is most fitting both in nature and reason , that sometimes she might be able to contemplate her selfe , to see and perfectly to apprehend her owne beauty , nature , and ornaments : for as nothing more clearly belongeth to the Soule , then her owne Nature , and such things as are intrinsecall and inward to her ; so no knowledge is more necessary to her , then the knowledge of her selfe , and things appertaining to her ; for she is most neere and de●re to her selfe . Therefore it must necessarily be granted , that she is not extinguished after this life , but that , after she is once freed of the body , and of all corporall obiects ( which afore she apprehended by helpe of the externall senses ) and that by meanes thereof , she enioyeth her owne simplicity , then shall she see her selfe distinctly and clearly ; and shall daily esteeme those her goods & ornaments , which in this life she so smally prized . For one kind of vnderstanding agrees to her , whiles she is tyed to this mortall body ; another , when by meanes of the bodyes death , she shal be set at liberty , & shal nakedly exist by her selfe . For while she remaynes in the body , she can know nothing perfectly , but what is corporall , and vnder a corporall shew ; wherupon it followeth , that she cannot see , or know her selfe ; but after she is once diuorced from the body , she shall then take the forme and manner of vnderstanding answerable to spirits , and then shall discerne spirituall things , as now she apprehendeth by her eyes corporall things . For the manner of knowing doth euer answere to the manner of existence , and agreeth to the state of the thing which knoweth ; since euery thing worketh according to the manner of its owne nature . THE XV. REASON . CHAP. XVI . THIS corporeall World , as also all things contained therein , were made for man ( as is aboue shewed ; ) for all things are disposed in that sort , as they may best serue to the benefit and profit of man. Thus the world seemeth nothing els , then a vast house furnished withall things necessary , whose inhabitant , possessour , or Fructuarius is man. So that supposing man were not , then were there no vse of the world , but it should be , as a desart seruing only for a denne of wild beasts , and for a wood of thornes . Therfore seeing all things are first instituted for man , it followeth , that man is a most excellent thing , and created for a far greater and higher end , then it can attaine in this life ; for seing so many different seruices of things , and so wonderfull riches are prepared for man , for his better and more easy leading of this short and mortall life ; how can it be thought , that no good or happynes expecteth him after his death , but that his Soule vtterly decayeth with his body ? Doubtlesly , this is a great argument , that he is ordained to enioy ( after his emigration & passing out of this life ) a most noble , honourable , and admirable felicity & happines . This point is further confirmed . If the Soule doth perish with the body , thē it followeth , that the world , and al its admirable furniture was only framed by nature , that man for a short season and tyme might liue , eate , drinke , sleepe , in gender , and then presently for euer decay . Thus this should be all the good , the end , and the ●ruite o● so worthy and admirable a worke . But it is not likely , that to so meane & small an end the heauens should be incessantly caryed about , with such a daily motion : That the Sunne , Moone , and Starrs should still continue their courses ; that the change of day and night , and the vicissitude or continuall circles of tymes and seasons , as spring , summer , autumne , and winter should be ordained . Againe , that winds should blow , the clouds should be gathered togeather , the showers should be powred downe ; that the earth should cause so many kinds of flowers and fruits , & should containe within its bosome such inestimable treasure ; that the Sea should bring forth such seuerall sorts of fish , the ayre should abound with so great store of byrds , & Nature her selfe should so painfully labour in the producing of all things ; And all this to no other end , but that man ( being a mortall creature ) should for a small tyme liue in great misery , great ignorance & prauity of mynd , & then instantly should returne to nothing . If there be no other end nor fruite of so wonderfull a worke , as the world is , then in vaine is it , & all therein created ; and in vayne doth Nature labour in all her actions . For what good doth man reape by liuing a short tyme in so many afflictions of mynd and body ? since this temporall life in it selfe is not good , nor to be wished for , both in regard , that it is mixed with so many calamities , as also in that no corporall good or benefit is for it selfe alone to be desired . For as the body is made for the soule ; so the corporall goods are to be referred , and finally directed to the good of the Soule . Neither is this temporall life to be wished , as being a meanes to a greater good , because it is presumed by these men , who deny the immortality of the Soule , that no such future good remaineth after this life . Salomon had a feeling vnderstanding of this point , who , after he had abundantly tasted al the pleasures of this world , did burst out into this sentence : Vanitas vanitum , & omnia vanitas . And then after : V●di cuncta &c. I saw all things , which are vnder the Sunne ; and behold all is vanity , and affliction of spirit . Salomon also in that his booke of Ecclesiastes , prosecuteth many other points of this nature , but in the end he ( as it were ) preacheth to al men , that al the goods of this life , delights , riches , honours , and pleasures are to be esteemed as of no worth or price ; to wit , as they are considered in themselues alone , and as they conduce nothing to the life to come . I ad further , that this temporall life hath not only in it no true good , for the which it should be desired , but it is also intricated and intangled with so many euils , that it were far better , & more conuenient for mā neuer to haue bene , then to receaue a soule lyable and subiect vnto death . For ( besides that man is wasted away with infinite cares , diseases , and miseries ) he doth litle or no good ; or rather in lieu thereof , he cōmitteth much euill , spending his life ( for the most part ) in all turpitude and basenes of manners and conuersation , Now let the euill , which he perpetrateth , be ballanced with the good he doth , and we shall find , that his wickednes by infinite degrees doth preponderate and weigh downe his vertuous actions . If so , how then can it be truly conceaued , that that creature which is the authour of so great euill , and worker of so small good , and frō whome no future good can be expected , should be accounted as profitable and necessary to the whole vniuerse ? Yea rather ( as being a thing most pernicious and destructiue ) why should he not be instantly exterminated and banished from thence ? If in a kingdome or Commō-wealth there be found any ony Family , whose endeauours in no sort tend to the common good , but only rest in the violating and breaking of the lawes of the said state ; it is thought necessary , that the said family should be vtterly extirpated & rooted out , as threatning ( if it should continue ) no smal danger and ruine to that kingdome or commonwealth : why then ( by the same reason ) should not all mankind ( which betrampleth the law of God and nature vnder its feet , be exiled from al this most ample & large Commonwealth of the whole Vniuerse , as a professed enemy to iustice and vertue ? From these premises we may further conclude , that man and the world it selfe were not only made in vayne ( since from thence proceedeth so small good ) but also that Nature much erred in bringing forth mankind . For as he deserueth euil at that state , who bringeth in an improfitable nation , contemning the institutions and decrees therof ; Euē so should nature be much blamed for her producing of mankind . All which things how far dissonant and estrāged they are from reason , who seeth not ? Therefore for the auoyding of these ( otherwise ) ineuitable absurdities , we must cōfesse , that the Soule of man remayneth after this life immortall , and that then she shal be partaker of most high and inestimable rewards , or els of insupportable torments , according to her different carriage in this world . Thou maist heere reply , that granting the former reason for good and sufficient , it followeth , that all wicked men should be now borne in vaine , or rather that in reasō they ought not be borne ; since their being in the world conferreth no good or benefit therto , but only dishonoureth and wrongeth the same , abusing nature her selfe , & all the guifts of God to their owne improbity and impiety . I answere hereto , & grant that al mē in the world , who before their deaths shal not be conuerted , but shall leaue this world in a finall impenitency , may ( in a certaine manner ) be said to be borne in vaine ; since they declyne and swarue from that principall end , whereunto they were created : & far better it had bene for thē , neuer to haue bene borne , then so to liue and dye . Yet from this acknowledgment , it followeth not , that all Mankind & the whole world it self should be created to no purpose . First , because many men do here liue vertuously , and shall hereafter be partaker of infinite remuneration and reward . Now these men alone are worthy , that the world should be created to their vse , and serue them for the better gayning of so great a good , according as the Apostle saith : Omnia propter electos &c. All things are for the elect , that they may obtaine saluation . And though the number of the reprobate be imcomparably greater then of the Elect ; yet this is not either so few , nor of so small importance , as that God should repēt himselfe of creating the world and mankynd : for as he , who husbandeth an Orchard , & planteth in it many trees of a strange kind , of which the greater part proue dead and fruitles , the rest do bring forth good fruyt , and sufficient for the maintaining of his household , cannot be iustly said to haue spent his labour in vaine , but rather solaceth himselfe at the thought of his owne paines , since the excellency of the fruite recompenceth the small number ; especially seing the store is able to nourish his family . The like ( by way of proportion and analogy ) may be conceaued and supposed of God , who is the workeman of the world and men , who are ( as it were ) his engrafted plants or seedes . Secondly , vpon the former confession , it followeth not , that the world is made in vayne ; because wicked men are not altogether in this world to no purpose . For they serue to sharpen and stir vp the vertue of the iust . For while they afflict the vertuous by seueral meanes , they minister vnto the other abundant matter of patience and humility , & giue them plentifull occasiō of ●●ore full exercise of their vertues . Since by this meanes the iust do learne to contēne all earthly things , to follow and seeke after heauenly matters , to flie to God , to repose al their confidence and hope in him , to giue almes deeds , and finally to practise all kinds of good works and vertues . This is euident euen by daily examples , & therfore S. Augustine well said , vpō the Psalme . 54. Ne putetis &c. Do not thinke , that the wicked are in vaine in this world , and that God worketh not good from them : for euery bad man therefore liueth , that he may either repent , or that by him the godly and vertuous may be exercised . Thus in this sense God is said to vse and apply the wicked to the benefit and health of the vertuous . Againe the greatnes of Gods goodnes and mercy touching the wicked in this life , mightily shineth since he bestoweth on them so many benefits and gifts , and inuiteth them with such a wonderfull longanimity & patience , that they may be only partakers of heauenly felicity . To conclude , the seuerity of his diuine iustice appeareth in them after this life by taking a most iust reuēge of their sinnes ; and withall from hence we may gather , how great the malignity of sinne is , which deserueth so dreadfull a castigation and punishment , and lastly there is ministred hereby to the Elect a iust occasion of praising and thanking Gods holy name , that they are deliuered frō these punishments . Therfore , although the wicked do not arriue to the principall end of their creation ( in which respect they may be said to be borne in vayne ) yet this cannot be absolutly pronounced so of them , because they attaine the second end , whereunto they were ordained vnder condition ( as it were ) to wit , if through their vicious lyues they made themselues vnworthy and incapable of the first and chiefest end . Now if the Soule of man should perish with his body , none of these conueniences or profits could haue any place , but in lieu thereof it would clearly follow ( as it shewed aboue ) that both man and the whole world should be created to no auailable purpose or end . THE XVI . REASON . CHAP. XVII . THE beauty of the world , and of all the things contained with in the vast circumference thereof , is made by the authour of the world , to the end that it may be seene , knowne and esteemed ; to wit that we behoulding the wonderfull magnificence of such a worke , may admire , praise and loue the workeman of it . So the pulchritude and goodly structure & artifice of Churches , pallaces , pictures , & other humane workes is framed , that it may be looked vpon , and worthily prized . For if it be not seene by any , it is houlden altogether as vnprofitable : for to what conduceth fayrenes , & due proportion in pourtrature , remaining only in darkenes ? For as smels , sapours , and pleasing sounds are but superfluous and needles , if there be no senses of smelling , tasting , and hearing ; Euen so al beauty and splendour of things , all subtility and perfection of art is but redundant and in vayne , if there be no eye either of body or mynd , which cansee , apprehend , and obserue it . But if the Soule doth perish frō the body , the beauty of the world , and of all things in it , remayne vnknowne , vnapprehended , and buryed ( as it were ) in eternall darkenes . For in this life we hardly attaine the thousand part of what is to be knowne , and this but confusedly and imperfectly ; like a man of bad sight behoulding pictures a far off . For we wholy rest in the externall and outward grayne of things , neuer penetrating into the internall and secret essences of the. And yet there ( I meane in the essence ) is shut vp all the beauty and truth of things , there is the natiue and speciall ●orme ; & there lyes all the artifice , and wit of that great m●●d & supreme intelligēce , which with its wisedome hath inuented and framed all things ; there are cōtained the reasōs of al things ; briefly , so great is the beauty of things in their essence , and so admirable is the excellency of the diuine art therein , as that it may be boldly auerred that to behold clearly the nature of a flie , or such like small creature , ( as the A●geis do see ) is more to be desired , then to obtaine the empire of the whole world . For the Soule and mind would doubtlesly draw more 〈◊〉 pleasure from this intellectuall light and contemplation , then from all corporall delights & honours whatsoeuer . Such will easily belieue , what I say , who haue at any tyme tasted the plea●sure of truth , which lyeth hidden in these small things . And the an●yent Philosophers do conspire with me herein , who were so rapt and ( as it were ) drunke with the fairenes of truth and wisedome , as that for their better leasure therein , they co●rēned all riches and delights of the body . Seing then it is imcompatible with reasō , that the beauty of the world , and of all other things , and the inward art discouerable therein , should be ordayned but in vayne , or but to continue euen in darkenes ; it is not to be questioned , but that the soule of man suruiueth the graue , and shall after this life attaine to the perfect knowledge of all things . For then all hidden truths & the countenance of nature her selfe ( which now is latent ) shall appeare in light , & thē shall the soule admire and praise the artificer of all , who hath impressed a peculiar forme in euery body , and hath so framed and disposed it through his infinite wisedome . Some men may here say , that spirituall substances ( such as we call Angels ) do perfectly know the structure of the world , and of all other things therein ; Therfore though man neuer haue any full knowledge therof , the world was not in vayne made . I answere hereto , and deny the inference ; for the structure of the world ought to be knowne of him , for whose cause it was made , that by such his knowledge , he may giue thanks to his Creatour . Now it was framed for the vse and benefit of man , not of Angels ( who haue no need of a corporeal world : ) Therefore man is to haue knowledge of it , since to man it is made seruiceable , and that in a double respect ; to wit , with it profits and fruites conducing to the leading of a corporeall life , & with it splendour and pulchritude , for the exercise of wisdome and contemplation ; that so from the worke he may know the workeman , & in knowing him , that he may admyre , honour and reuerence him , and carefully obey & keepe his lawes . THE XVII . REASON . CHAP. XVIII . THAT sentence & opinion , which banisheth away all vertue , and introduceth all impurity and vice , cannot possibly be holden , as agreable to truth : For Truth and VVisdome do auert men from al turpitude and vncleanes of conuersation , and ●●cite them to the loue of honesty and vertue . For the vertue , which is in the vnderstanding , is the cause of all vertue , which is in the affection and will ; and this from the other proceedeth no otherwise , then the beauty of any worke riseth from the art which is in the workemans mynd . Furthermore light cannot occasion darkenes ; But truth is light , and the square of what is right ; and vice is darkenes , a lye , and a deuiation or declining away from the path & rule of truth . Now this opinion , which teacheth the Soule to be mortall & corruptible , doth subuert and ouerthrow the foundation of al probity and vertue , and giueth the raynes to all licentiousnes and sensuality . For who would walke in the cragged way of vertue refraine his desires , tame his lusts , abstayne from doing wrong , and worship a diuine power , if he did expect no reward for such his deportment and carriage , nor fruite of this his labour ? Wherefore we find euen by experience ; that such as maintaine the Souls mortality , are of a most licentious and prophane life & conuersation ; for as in a commonwealth it cannot be brought to passe , that externall iustice and politicall honesty be obserued , and violence and iniury be restrained , except rewards and punishments be ordayned by force of established lawes ; Euen so vertue in mankind cannot be practized , & vice prohibited , where there is no expectation of reward and commination of chastisement set downe by the decree and ordinance of God : The which remunerations and recompensations , seeing they are not euer payed in this life , it followeth , that they are to be reserued for the life to come ; since otherwise it might be said ( which were a heynous offence to auerre ) that a cōmonwealth is more wisely and prudently ordayned and gouerned by man , then mankind is by God. The Wiseman in the second chapter excellently describeth the improbity of such as deny the soules Immortality in these words : Exiguum & cum taedio &c. Our life is short and tedious , and in the death of a man there is no recouery ; neyther was any knowne , that hath returned from the graue . For we are borne at all aduenture , and we shall be hereafter , as though we neuer had been &c. Come therfore let vs enioy the pleasures , that are present , and let vs cheerfully vse the creatures , as in youth &c. Let vs leaue some token of our pleasure in euery place , for this is our portion , and this is our lot . Thus we see how these men do place their chiefe felicity in the pleasures of the body . Now after this , Salomon proceedeth further , shewing how such men beare themselues to the vertuous , how they spoyle them , afflict them , & kill them , making their owne power and might the law of iustice , so holding that for lawfull , which they can and will execute ; then the which nothing can be reputed more iniurious : for thus he bringeth in them saying : Fortitudo nostra &c. Let our strength be the law of our vnrighteousnes , for the thing , that is feeble is reproued as vnprofitable . To conclude , the Wiseman endeth thus in his owne person : Haec cogitauerunt &c. Such things do they imagine , & go astray , for their owne wickednes hath blinded them ; and they doe not vnderstand the mysteries of God , neither hope for the reward of righteousnes , nor can discerne the honour of the soules , that are faultlesse : For God created man without corruption , ● made him after the image of his owne likenes . In which words he giueth a reason , why man according to his Soule is inexterminable , without end , and incorruptible ; to wit , because he is like to God , as being his image : For in respect of his mind and soule , man is capable of diuinity , as also of euery truth , and goodnes : Therefore seing this perswasion of the death and mortality of the soule is so pernicious to all vertue , morality and conuersation , we may infallibly conclude , that it is most false , as being not warranted with any iust shew of truth . Againe , that sentence , which is the source and welspring of all iustice , piety & vertue , cannot be false ; for as light cannot proceed out of darkenes ; so the shining splēdour of truth cannot rise from the obscurity of errours . And certainly , it is absurd in it selfe , that the errour of iudgment and a false perswasion of mynd , should become the fountaine of all iustice and probity . But this article , which teacheth the soules immortality , and that after this life it is to be rewarded or punished , is the ground-worke of all iustice and probity ; since through this expectation man is deterred from vice and impelled and perswaded to vertue . Wherupon it hath been euer obserued , that such men , as euer grew eminent through the prayse of vertue , were incited to the practise of it through the perswasion of the soules immortality : from thence then it followeth , that this sentence must be most true ; since it is is incredible , that the nature of the mynd or soule should be so ordained , as that the true & perfect knowledge of it selfe should be the cause of all improbity and lewdnes , and an erroneous perswasion the occasion of vertue . For so it would follow , that nothing would be more necessary , and conuenient for the Soule , then to be ignorant of its owne nature ; and nothing more dangerous , then to haue a true knowledge of it selfe , which paradox is most incongruous and absurd ; since all wisemen esteemed this sentence : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nosce teipsum , as an Oracle ; in so much that Plato in Charmide witnesseth that these words were inscribed in the front of the temple of Apollo at Delphos , to the end ( no doubt ) that all should take notice , that the obseruing of this sentence is the only way to true felicity , reuealed to man by a supernaturall power . Whereupon I●uenal thus writeth : E calo descendit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , this sentence , Know thy selfe , descended from heauen . Perhaps thou m●ist heere say , that vertue is a reward to it selfe , and vice its owne punishment ; therefore though the Soule be mortall , and that it is not to expect after this life either reward , or to feare punishment ; yet by this meanes it is sufficiently incyted and stirred vp to imbrace vertue and flie vice . I answere hereto and say , that this Stoicall imagination is but weake , and of small force to gouerne the affections of men ; ( though at the first appearance it heareth some shew of probability ) and this for seuerall reasons . First , because the beauty of vertue and deformity of vice , is a very secret & hidden thing , and apprehended but by few , wherupon it riseth , that it cannot efficaciously mooue the mynds of men : since nothing , which is vnknowne , stirreth the affection . Secondly , because this reason is little preuailing , euen in those minds , which make shew to admit the force of it ; for who is he , which flieth pleasure only by reason of its inward turpitude , & as it is aduerse to the law of reason ; and imbraceth the way of vertue ▪ only because the vertue is in it selfe fayre ; and agreable to reason , not being , induced thereto through any other motiues ? For the Stoicks themselues ( who first did venditate and teach this doctrine ) were not perswaded to ●ine answerably hereto , as mooued only through the force of vertue and vice , but rather through honour or cōtumely and disgrace ; as those which were famous among the Romans and Grecians were accustomed to do . This T●u●ly witnesseth in many places : Trahimur omnes &c. VVe are all drawne with the desire of praise , and euen the best are led with glo●y : yea those very Philosophers , who haue written of the contempt of glory , haue notwithstanding subscribed their names to their owne bookes ; And thus in despising of honour and reputation , they seeke after honour and reputation . For the incytements & allurements of pleasures ( which are obuious and neere to the senses ) are far more preuayling to draw men to pleasures , then their vglines and foulenes , ( which is very subtill and scarce conceyned in mynd ) is of force to restraine them ; since things & obiects , which are accōmodated to the senses do vehemently and forcibly moue . In like sort the asperity and vnpleasing sharpnes of vertue ( which is repugnant to the flesh & our innate desires and affections ) is more powerfull to deter the mind ( naturally euer confederate with the flesh ) from the practise of it , then the beauty of it is forcible to procure loue and admiration therto . Therefore , from hence it is most euidēt , that man standeth in need of other more strong incentyues , by the which his mind may be impelled to the study and pursuite of vertue , and to the profligation and driuing away of vice and impiety . Thirdly , because that Paradox of the Stoicks ▪ virtus sibi iustum est praemium : Vertue is a sufficient reward to it selfe , is most false : for nothing worketh only to the end , that it may worke ; and that it may rest , and be contented in the worth of its own operation ; but it euer intendeth somthing further , which it may obtaine by such its action , as is euident both in those things , which are wrought and performed by nature ; as also by Art : for the Heauens ( for example ) are not moued , as taking delight in such their motion , but for the conueniency of the inferiour world , and the benefit of man. In like sort , the seminall vertue , which is in seads , plants , and liuing creatures , worketh not to the end , that it may please it selfe with such its operation ; but that therby things may be formed , borne , grow , nourished , and bring forth fruyte : neither do liuing Creatures worke for the worke it selfe , but that therby they may procure & get such things , as be profitable to thē , and auoyd , what is dangerous & hurtfull . After the same manner Artificers do ayme at some things beyond the practise of their arte , for the which they worke . The like may be said of the operations of vertues which are no performed by reason of that good and beauty , which is in them ; but are finally directed to some one thing , which is most good , and which is chiefly to be desired . And although seuerall vertues do not extend themselues in their actions beyond the peculiar and formall reason of what is good , which is set downe to euery one of them ; yet the mynd , which possesseth thē and vseth them , as it instruments , is not satisfied with that good , but expecteth some further end thereby ; whether it be honour and glory , or the ioy of future felicity , which is to be giuen by God after this life . And hence it proceedeth , that those , who are either ignorant , or do not thinke of the reward of the future life , haue in all their famous and most celebrious actions bene moued with the desire of glory . And hereupon we find Tully thus to wryte : Ex omnibus praemijs &c. Among all the rewards of vertue , glory is the most ample reward , by the which the shortnes of mans life is comforted with the memory of posterity . As also in another place ( 2 ) Nullam virtus &c. Vertue desireth no other reward for her labour and paines , then this of glory ; of which it we should be depriued , to what purpose should we vndergoe so great paines , and labours in this so short a course if mans life ? This was Tullies opinion , because he was ignorant of greater rewards . So the ancient Romans , who were wont to make a specious and fayre shew of vertue in their actions , were for the most part led therto through the desire of praise , as S. Augustine ( 3 ) sheweth . So euident it is , that mans nature in performing the works of vertue , doth desire and expect somewhat more , then the beauty , & goodnes , which is in these actions . And this which is further expected ought to be such , as that it may more powerfully draw and impel mans wil to vertuous operations , then the pulchritude and inward fayrenes of it is able to do . Which point is made more euident by this consideration following . God ( the authour of nature ) hath mixed those functions , which belong either to defend life , or to propagate and continue the kind of any Creature ( to wit taking of meat and procreation of ofspring ) with great pleasures ; least otherwise ( perhaps ) liuing Creatures , as being weary of the labours & troubles accompayning the same , should neglect those functions ; or at least should not performe them so diligently , as were necessary for the conseruation of the particular or continuance of the species and kind . But with the most operations of vertue , either no pleasure or very small is adioyned , but for the most part great labours , solicitude and trouble . For the way of vertue is hard , and is not passed ouer without toyle or molestation . It is hard for men to bridle the passions , to curbe the affections of the mynd , to moderate desires , to extinguish malice & enuy , and to encompasse all motions within the circle of reason . It is a laboursome thing to suffer iniuryes , to restraine hate and anger , to relieue the needy with their goods , and duly to pay debts . Therefore seing in the exercise of vertue , there is either none or very small allurements ; but on the other side , many asperities diuerting the mind frō thence , it was requisite that ( besides the force of vertue ) there should be some other causes , which must forcibly impell the mind therto , and deter it from vice , to wit rewards & punishmēts without the which no man would enter into the thorny path of vertue , or being entred would go forward therein , or would contemne the inuitements of sensuality : for if the Prouidence of God hath much sweetned these lowest functions , cōsisting in the preseruing of life , and perpetuating of posterity , lea●t otherwise they might be pretermited and neglected ; who then can be perswaded , that the chiefest operations of the soule of Man ( by the which we are made like to God ) should be so little respected by the said Prouidence , as that we should want al incytements for our greater encouragemēt therein ? Certainly this care of Prouidence were most preposterous . For although vertue be sharpe and aduerse to the flesh , & vyces gratefull and pleasing ; notwithstanding the consideratiō of the reward , which is adioyned to vertue ( wherin is contained an eternall and inestimable pleasure ) doth so temper and gentle the bitternes thereof , as that it maketh it to seeme sweet and to be desired ; and on the contrary part , an inward and serious reflexion and meditation of the most seuere punishments prepared hereafter for vyce and wickednes , causeth the pleasure of it to seeme bitter and loathsome . Now , what is hertofore spoken of the operations of vertue ( to wit , that it selfe should not be a sufficient remuneration for it selfe ) is to be vnderstood of those actions of vertue , which can be performed in this life . For we do not deny , but after this life there is an action of vertue , which is a reward of it selfe , and of all other precedent operations of vertue . And this is the cleare vision of God , and the loue and ioy flowing from thence : for these functions or actions of vertue are chiefly to be desired for thēselues , so as no other further commodity is to be expected therein ; seing in this vision our supreme felicity , formalis beatitudo ( as the Schoolemen speake ) consisteth . Now that these operations make vs happy , this riseth not frō thence , that they are the operations or functions of any vertues , but in that they conioyne and vnyte the Soule with God , who is summum verum , sūmum pulchrum , & summum bonum : our chiefest truth , chiefest beauty , and good . Wherefore from hence we may obserue , that we do not place in these actions our happines , as the Stoicks did in vertue : for they reposed their supreme happines in vertue it selfe , and in a resolution of the mynd subiect to reason , & not in the Obiect , to the which vertue tyeth our mynd ; thus they made vertue it selfe to be both the formall & obiectiue beatitude ; that is , the subiect from whence this beatitude riseth , and the formal cause , why in these functions of vertue consisteth mās beatitude . But we place not this our felicity principally in these operations of vertue but in the Obiect , to the which these operations do vnyte our soule and mind ; so as these operations cannot be called our felicity , but with reference , as they are a certaine perfect vnion and vitall coniunction with our summum bonum , or supreme happines . Besides the Stoicks taught , the operation of vertue to be in our power , flowing ( at our owne pleasure ) from the freedome of our will ; wheras we maintayne that blessed function not to be in our owne power ; but to be a celestiall , constant , immutable , and sempiternall guift , diuinely infused . But it may be heere obiected , that glory and praise is a sufficient incytement to the study of vertue , and consequently , that there is no need of rewards or paynes after this life . And of this opinion Tully may seeme to be , who wonderfully magnifyeth this reward in these words following . Nulla merces à virtute &c. No other reward is to be expected for vertue , then this of honour & glory . Of all the rewards of vertue , glory is the most ample and large : which comforteth the shortnes of life with the memory of posterity : which maketh that being absent , we are present , and being dead we do liue ; by which degrees of honour , men may be thought to ascend to heauen . In like sort in another place he thus wryteth ; Non vita ha● &c. This is not to be tearmed life , which consisteth of the body and the soule or mind ; but that , euen that is truly life , which flourisheth in the memory of all ages , which posterity nourisheth , and which eternity it selfe euer beho●deth . I answere hereto and say , that glory & humane praise is no sufficient reward for vertue , and this for diuerse reasons . First , because the desire of glory corrupteth the good & perfectiō of vertue , leauing therof only an outward shew , and a mere representation : for vertue ( as Aristotle and al Philosophers defyne it ) is a loue of that , which is good , or honest , only in that respect , that it is good ; Therefore if one do a vertuous worke , not through any loue of vertue , but through the hope either of profit , pleasure , or praise , it is not the worke of true vertue , but only an external pretext thereof ; for the inward life , and ( as it were ) the soule of vertue is absent heere ; for as a liuing creature consisteth of soule & body , so a perfect worke of vertue is grounded vpon an inward liking of what is good , & an outward worke . And as when the soule leaueth the body there remaineth only a dead Carcas ; euen so the desire and affection of what is good and vertuous being extinguished , nothing is left , but only an empty shew or image of vertue . So far short then is glory and praise from being a sufficient and efficacious incytemēt of vertue , as that true vertue is euen corrupted and depraued therby ; no otherwise , then certaine hoat poisons do so stir vp & awaken the sleeping spirits of a man , as that they do vtterly dissolue , dissipate , and extinguish them . Secondly , Glory is not sufficient hereto , because the scope and End of glory is preuailing only in certaine few externall actions , which are performed vpon the open stage of the world ; for ( as it is aboue shewed ) it doth not excite and perswade a man to the inward affection and loue of vertue , but only to the outward action ; & this not to euery action , but to such as may be most conspicuous and markable in the eyes of many . For the humour of glory & praise is fully satisfyed , if a man seeme externally vertuous , honest and valorous , though in the secret closet of his soule he is found to be wicked , and cowardly . Therfore this desire of praise ( which is but an idle diuerberation or empty sound of ayre ) rather engendreth Hypocrites , then true followers of vertue . Thirdly , because the reward of vertue ought to be a certaine solid and intrinsecal good , which may affect the soule it selfe , & which is more noble then vertue ; since the End ought euer to be more excellent then the meanes . But humane glory is a thing merely extrinsecall , resting only in the perswasion and iudgement of men ; but bringing no perfection or worth to the mynd . For what can the opinion of a cōpany of poore mortall men aduantage me ? Or what can their speaches and words auaile me ? Thou maist heere reply , from whence then procedeth it , that almost all men are ouerruled with the desire of praise and glory ? For as one saith . There is no such humility of mynd , which cannot be mollifyed with the sweetnes of glory . Which saying is so true , as that this affection of Philotimy , and loue of honour & reputation hath suddenly crept into the mynds of most holy and deuoute men . I answere , that there are three causes hereof . First , because there is in all men an innate appetite and desire of excellency , which mightily ruleth and swayeth in the mynd : for there is nothing more to be desired in that , which is good ▪ ( whether it be vertue , power or nobility ) then to excell others in the same good . Now honour is the testimony of this excellency ; glory a knowledge and opinion of the same excellency , and praise a diuulging and dilating of the same . Whereupon when these are ascribed and giuen to any one , there riseth in him an apprehension of his owne excellency , with the which he is wonderfully delighted . Euen as ( on the contrary ) by conuicious speaches and reproach there is stirred vp a cogitation of ones vility and basenes , which is displeasing and distasting to euery one . Therefore all men loue praise and glory , because these are signes of excellency ; and hate , contumely & disgrace , as markes and badges of abiection and vnworthines of mynd . Secondly , all men couet honour ; because as the mynd greatly desireth to be eminent and excelling ; so it desireth to be so reputed in the iudgements of others ; for the soule or mynd of man deemeth this to belong to it , as a certaine new essence , or as a new intelligible life ( as I may call it ) vnder the glorious shew and forme whereof , it being knowne , it seemeth to liue in the mynds of men . For as the Philosophers do say Intelligere , est quoddam rei intelligibilis esse : to vnderstand and know a thing , giueth a certaine essence and being to the thing so knowne . This point Tully may be wel thought to insinuate in the words aboue recyted : E● est vita &c. That is the life , which flourisheth in the memory of all ages which posterity nourisheth , and through the which we being absent , are present , and being dead , do liue . Therefore this memory , this estimation , & eternizing of ones fame is a certaine life of the soule , and her endowments ; which is not discerned by the eye , but vnderstood by the mynd ; consisteth not by nature , but by the iudgments and censures of mynds ; doth not intrinsecally in here to the soule , but is extrinsecally possessed ; by which meanes the soule may be said to liue in the mynds of men , & to haue so many liues , as there are men , in whose hearts it is highly magnified and valewed . This life is so much esteemed sometimes by the soule , as that it is content oftentimes to contemne corporall life for the preseruing of it , and to expose the body to most certaine death , before it will suffer the least blemish & losse of reputation & name , so holding it more worthy to liue by memory in the mynds of others , then in his owne person and body by nature . Which is an euident argument , that glory ( although it be but an imaginary and empty thing ) is more worthy and preciable then riches or pleasures . For such is the excellency of the mynd , as that it preferreth the least goods properly belonging to it , before the greatest corporall goods . Thirdly , All do seeke after glory , because glory is conducing and profitable to many things ; for it retayneth and keepeth man in his duty , withdrawing him from all turpitude , ●loth , and improbity , least otherwise he should loose his good name ; for want of shame , and an vtter contempt of what honest men do thinke of one , is a point most dangerous . Furthermore , Glory maketh , that men may with pleasure , grace , & credit negotiate with others in publicke & in the eye of the world , where base and degenerous persons dare not appeare . Againe it procureth , that men are aduanced to magistracy and publike gouerment ; since the gates of honours and dignityes are shut to the infamous , and such as are abiect . Lastly , it causeth , that we conuerse among men with fruite ; for whether it be in a course of doctrine and learning , or in the administration of iustice , neither of them can be performed without the reputation of a good name ; and therefore the VViseman truly said : Melius est &c. A good name is to be chosen aboue great riches : as also in another place ; Curam habe &c. haue regard to thy good name , for that shall be prized with thee , aboue a thousand treasures of gold . THE XVIII . REASON . CHAP. XIX . AGAINE , if the Soule dyeth with the body , then ( besydes all the former inconueniences aboue alleadged ) these two do follow . First , that iniuries and wrongs should remayne vnreuenged , and that any wickednes whatsoeuer in mankind should be committed with all impunity , & without any suffering on the delinquents side . Secondly , that there should be no reward allotted for vertue & piety , nor no fruite thereof . That in this life oftentimes there is no reuenge or compensation taken for wrongs , is manifest : for we see daily many most wicked and impious men , and oppressours of the innocent to flourish greatly in this life , and to abound with all kinds of temporall goods , as riches , honours , and delights ; but the iust and vertuous to be still entangled with diuers calamities , and to passe their whole time in affliction ; as if Prosperity should be the reward of Impiety , and calamity of iustice and piety . Therefore of there be no retribution of these matters after this life , then in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or perturbation of order it is most euident ; to wit that all heynous offences and crimes should be vnpunished , vertue vnrewarded , Iustice troden vnder foote through contempt , and iniquity erected . For wrongs and flagitious sinnes are supposed to continue , and to pollute this Common wealth of the whole Vniuerse , till they be reuenged , and become expiated by due punishments , as is euident from the common iudgment of all men . It also further might be inferred , that if there be no chastisement of vice , nor remuneration for vertue , there were no diuine power or prouidence , vndertaking the care of mens affaires ; but that all things are carryed with temerity & rashnes , & that euery mās will & power becomes a law to himselfe : for nothing can be more aduerse & repugnāt to the nature of Prouidence , then this kind of licence & impunity . For as we may truly say , that , that Kingdome or State ( if any such were ) eyther wanted a gouernour , or that the gouernour were iniust , & a defender of wicked men ; if therein there were decreed no reuenge for notorious & publicke transgressours ; Euen so if in this Kingdome ( as it were ) of all mankind , all actions should proceed freely without any expectation either of rewards , or feare of punishments , we might well collect , that there were no prouidence , nor any supreme moderatour , by whome humane affaires are gouerned , or if there were any , yet that he is vniust . This is confirmed , in that the first office of a gouernour is , that Lawes may be obserued with due distribution of rewards and punishments , according to mens different cōportment and carriage ▪ for thus all actions are brought to the ballance of iustice , then the which nothing is more desired in this world . Now where this is wanting , it is certaine , that prouidence and true gouerment is also wanting . The same point is also further made euident , because it chiefly belongeth to Prouidence , to giue to euery one , what is his owne ; this being the inuiolable law of iustice , which in gouerment & true administration of things is most religiously to be obserued : whereupon Diuine Prouidence obserueth this most precisely in all things created ( according to their different capacities ) giuing to euery one what is agreable to their nature and condition . Now if this order be kept in the lowest and meanest creatures , then with much more reason ought it to be obserued in the worthyest thing of the world , which is mans Soule , which only is capable of Iustice and iniury , right and due . Certainly , it is absurd that all things agreable to their natures should exactly be measured and giuen by the Prouidence of God to myce , gnats , wormes , and the like ( who are not capable of iustice or wrong ) & yet those things should not be giuen to the soule of man , which are due , and best sort to it ; and which the soule it selfe through her good or bad actions deserueth . We cannot but thinke , that the care of diuine Prodence is about small matters very preposterous , if it be wanting in the greatest things . For from this then would fall out not much vnlike , as if a Prince should carefully prouide of al things necessary for horses , mules , and dogs , and yet should absolutely neglect his owne family , without setting downe any recompensations to his most trusty seruants , or chastisement to malefactours . Thē the which proceeding what can be imagined more exorbitant , or lesse agreable with reason ? For by how much any thing is more worthy and more neere to God , by so much it requyreth a greater care of Prouidence , that it may attend its end . A reasonable nature is the sole family and household of God ; since this nature only acknowledgeth God , and prosecuteth him with honour and reuerence . This also alone contemneth and offendeth him ; and therfore it alone deserueth reward and punishment . Now from these premises it is manifestly conuinced , that there is no diuine power , nor any Prouidence , if the soule be extinguished with the body : for if it be extinguished , then is there no retribution nor any iustice ; but iniuryes and wrongs remayne vnsatisfyed , vertue becomes dishonoured ; and finally there is found in the worthyest creature of the world , the greatest perturbation and inuersion of order , that can be imagined . All which inferences being granted , do euidently prooue the world to be destitute of a Rectour or Gouernour . And hence it is , that this consideration chiefly hath in al ages perplexed the minds of men , and hath impelled them to deny diuine prouidence , and to satisfy their owne affections & desires . And the greatest motiue to withdraw men from this false opinion , was to consider good or euill was prepared for man after this life , as the Prophet most excellently explicateth in the 72. Psalme . Only the mature ponderation of this , appeaseth the mynd , and causeth it to tread a vertuous & resolued course in all aduersities . But it may be heere answered , that the soules of the wicked are sufficiently punished for all their wrongs , iniustice , & other their transgressions , in that they are extinct with the death of their bodyes : but against this I say , that this perishing and death of the soule ( if any such were ) is ordained not as a punishment , but as a condition of nature ; which no lesse the vertuous and iust do vndergoe , then the wicked . Like as in a Commonwealth , if there were no other other punishments to be inflicted vpon delinquents , then the naturall death of body , which according to the course of measure is to fall to euery one ; it might be truly said , that no paine or chastisement at all were absolutly set downe for malefactours ; but that all liberty and impunity preuailed therein ; for punishment ought to be inflicted for the fault , as a iust recompensation of the same . So as if there be no fault , then is there not any place for punishment . Now this supposed extinction of the soule ( aboue vnderstood ) is not inflicted for any fault ; seing the vertuous are no lesse subiect to it , then the wicked . THE XIX . REASON . CHAP. XX. THE world was created by God , to the end that the perfection of his Diuinity might shine , and appeare in it , as in his most beautifull and admirable worke : for this manifestation is the last end of God , or of the first agēt in the framing of the world . For nothing is more worthy then God ▪ who worketh for his owne sake , and intendeth lastly his owne good , which good is not intrinsecall to God ( for this kind of good is euer present vnto him , neither can it be increased or diminished ) but only extrinsecall , which is nothing els , then an open declaration of his perfections in his Creatures , and by his creatures , in the which his extrinsecall glory consisteth . And in this sense the Philosophers are accustomed to say , Idem est primus agens , & vltimus finis . One & the same thing is the first agent , and the last end . The reason hereof being , because the first agent doth not necessarily intend in the last place his owne good . Which point is warranted out of the holy Scripture , Omnia propter semetipsum operatus &c. The Lord made all things for his owne sake ; yea euen the wicked for the day of euill . God worketh all things , not only by a positiue action in doing , but also by a negatiue action , in suffering and permitting , for the word , to worke , is heere taken in a large signification : God worketh propter semetipsum , that is , for his owne glory , that thereby the perfections of his excellency may be manifested and knowne : Impium quoque , yea euen the wicked &c. because he suffereth a man to be wicked , and being wicked he ordaineth him to damnation and eternall punishment , & all this , which God doth , tendeth to his glory . But if the soule be mortall , the diuine perfections in God are so farre off from shining in the fabricke & disposition of the world , as that they may rather seeme to be obscured : for it is no signe of the power of the Creatour , but rather of his weaknes , that he could not make the Soule of man ( which is the Lord of things ) immortall , seeing that condition is best sorting to the dignity of the soule . It is not a point of wisdome to make such things eternall , as are seruiceable , and ( as it were ) slaues to man , as the world ( which is his house ) and the like ; and yet to shut or confyne the Lord of all within a narrow conpasse of tyme , and that being once ended , himselfe for euer to be extinguished and to resolue to nothing . It is not the office of goodnesse to bring all other things to that perfection , which is agreable to ech of thē ; and yet so to neglect the Soule of man , as that he can neuer attaine vnto the hundreth part of that good , of which it is capable . It is no Prouidence to leaue the soule to its own appetites and desires , without setting of any rewards , which may allure it to vertue , or punishments , which may deterre it from vice ; to leaue sinne vnpunished , and iustice violated , & to permit in the world so great a disorder and confusion ; the impious ruling and tyrannizing , and the iust and vertuous remaining oppressed , and this without any future hope of bettering of things , or of reducing them in any more conuenient order . What should I heere speake of Mercy & Iustice ? For what mercy is it , that man should liue so short a tyme , and lead his corporall life afflicted with so many miseries , without any expectation of happines for the time to come ? Or what pleasure can this life afford , which is mixed with such store of worme wood , as that to a prudent man it seemeth most bitter , except the sweetnes of a future expectancy doth tēper it ? Or what equity & iustice is it , that good men should be oppressed , afflicted , & murthered by the wicked without any reuenge or recompensation of so great and insufferable wrongs : that there should be no rewards proposed for piety , iustice & vertue ; nor punishments for wickednesse and in iustice ? that the wicked ▪ should abound withal the goods of this life ( as riches , honours , pleasures , and domination or rule ) & the godly & pious should liue plunged into all afflictions and calamities ? Who considering these things , will not repute them rather signes of cruelty and iniustice , then of mercy and iustice ? And that the diuine power is a fauourer of the wicked , and an enemy to the vertuous , if there be not after this life a iust compensation & retaliation made to both these kinds of men ? And hence it is , that the Heathens , who thought litle of any retribution after this life , did often accuse the Gods of cruelty & iniustice . Of which point many examples are extant in Homer , Euripides , Athan●us , and others . Yea such a cogitation will enter into the minds of some Christians , whiles they do not cast their eye of things to come after this life . And certainly if nothing were to chance to the soule after its separation frō the body , it were not an easy matter to vindicate and free God from the aspersion and note of cruelty & iniustice , as aboue is shewed out of Chrysostome . For who would esteeme that King to be iust & benigne , who should suffer in his Kingdome so great a cōfusion , as that no reward should be proposed for vertue , nor punishment for most facinorous crimes ; but that the wicked should perpetrate any mischiefes ( though neuer so heinous ) without any feare of law , or feeling of any due punishment or castigation ! But now acknowledging the soules immortality , all the former inconueniences do cease , and all secret murmuring and complaints against God are silent . For this foresaid confusion lasteth only for a small time ; which ( being once passed ) shall heereafter be corrected in an eternall order , for to euery one after this life shal be allotted his place state , and degree ; and there shal be a iust retribution for all actions whatsoeuer ; there no euil shall remaine vnreuenged , nor good irremunerated and vnrewarded . For as a skilful painter is not ignorant in what place he is to put each particular colour ( as black , white , & the rest : ) so God knoweth where to range euery one in this whole Vniuerse , be he vertuous or wicked . And as from that fitting distribution of colours riseth the beauty of the picture , euen so from this disposall of Soules , the splendour of the Vniuerse proceedeth ; which Vniuerse is ( as it were ) a certaine portrature of Gods diuinity , wonderfully exhibiting to vs his power , wisdome , goodnesse , Prouidence , mercy and iustice . Therefore there is no true reason , why the iust should complaine of the Prouidence of God for their suffering of calamities in this life ; since the pressures and afflictions heere are but short , and but small in a generous mind ; but the the fruite there of most great , magnificent , & eternall . It being true which the Apostle saith ( then whome no man perhaps in this world hath suffered more ) Momentaneum & leue &c. Our affliction , which is but for a moment , worketh in vs a ●arre more excellent and eternall weight of glory . Now that ought not to be accounted grieuous , which is recompensed with so great & inestimable a reward . Besides Tribulations are of force to fyle away the rust of the soule , and to cause an abstertion and washing away of its dayly spots ; for no man in this world is so pure , but some small blemishes are dayly contracted in his soule , which by meanes of affliction are obliterated & remooued . In like sort , there is no cause , why the vertuous should stomacke the prosperity of the wicked , since this is short , momentary and mixed with much bitternes ; & is hereafter to be attended with euerlasting complaint and lamentation . There is no man , which will enuy a draught of wyne to be giuen to a thiefe , or the enioying of solace for some few houres , which is already condemned to the wheele and death . And the Prophet saith , Noli aemulari &c. Fret not thy selfe , because of the wicked men , neyther be enuious for the euill doers &c. for they shall wither , ●● the greene hearbe . In like sort the wiseman thus teacheth : Stuppa collecta &c. The Congregatiō of the wicked is like tow wrapped togeather ; their end is like a flame of fire to destroy them . The haruest will come , when all sinners like hurtful hearbs or chaffe shal be gathered togeather , and cast into the fire , as our Lord himselfe hath taught in that wonderfull parable of his , in Matth. cap. 13. THE XX. REASON . CHAP. XXI . IT is so prouided by nature , that who haue committed grieuous sinnes , do suffer a secret sting , and touch of Conscience , with the which they are sometimes so tormented , as that they depriue themselues of their owne liues . For their conscience doth dayly accuse & condemne them , & pronounce thē worthy of punishment , & cause them euer to stand in feare , as if some dreadfull euil were hanging ouer their heads . From hence it proceedeth , that these men ( that they may the more diuert their myndes from these thoughts , and free themselues of all such trouble ) giue themselues ouer to all sports , recreations , bankettings , and to other externall societyes ; thus auoyding their inward accuser and torturer , for nothing is more displeasing to them , then to be solitary and alone , and to enter into any secret discourse with their owne soules . Now this horrour of mynd & pricke of conscience is a presage of a future iudgment and reuenge , which expecteth the soules of the wicked after this life . Their sinnes & offences are ( as it were ) seedes of eminent punishments ; & therefore this their trouble of mynd ryseth euen by an instinct of nature from the remembrance of their owne sinnes . But now , we are not to thinke , that the presages and foretellings of nature are but idle and needlesse instincts ; for if nothing were to be feared after the bodyes death , and that no euill were to ensue thereupon , then should in vaine this instinct be implanted in mans soule , and in vayne should an euil conscience proiect & forecast any such dreadfull and dyrefull matters . In like sort a conscience priuy to it selfe of its wel doing , bringeth great solace to the mynd , and therefore Tully saith : Magna est vis conscientiae &c. The force of conscience both in the good , and in the bad , is great ; that they who committed no euill , do not feare , & those who haue offended , may euer haue their punishment before their eyes . He also in another place thus writeth : Si optimorum consiliorum &c. If our conscience be euer a witnes throughout our whole liues of our good deliberations and actions , then shall we liue without feare in great integrity & honesty of mind . And the reason thereof is , because the soule doth presage that good and happynes , which is reserued after this life , for all true worshippers of vertue . THE XXI . REASON . CHAP. XXII . THE Immortality of the Soule is further euicted from the returne backe of Soules after this life . For it is euident euen by infinite examples , that the dead haue been raised vp , and that the Soules of the dead haue returned from the places , wherein they were , and haue appeared to the liuing . We read in the first booke of the Kings cap. 28. and in Ecclesiasticus cap. 49. that the Soule of Samuel ( then dead ) appeared to the Enchantresse Pithonissa , and to Saul , and did prophecy vnto him his destruction . Againe the soule of Moyses ( whether in his owne body restored vnto him at that tyme by diuine power , or in a body assumed by him ) togeather with Elias appeared in the mount Thabor to Christ , and to the three chiefe Apostles Peter , Iames , & Iohn , as is related in Mathew cap. 17. and Luke cap. 9. The soules of Onias & Ieremy the Prophet exhibited themselues to the sight of Iudas Machabeus , and much encouraged him to the vanquishing of his Countries Enemies , as appeareth in the first of the Machabees c. 15. The Apostles S. Peter and S. Paul appeared in sleepe to Constantine the Emperour , and shewed him a meanes to cure his leprosy , as it is recorded in the seauenth Synod Act 2. and testifyed by many Historians . S. Iohn ( the Euangelist ) and S. Philip the Apostle appeared to Theodosius , & promised him victory against Eugenius ; which presently followed and not without great miracle . The same apparitiō was seene also by a certaine souldier at the same tyme , least otherwise it might be thought to be forged by the Emperour , as Theodoret wryteth , l. 5. histor . c. 24. The same Euangelist with the blessed virgin exhibited thēselues to the ●ight of Gregorius Thaumaturgus then waking , and instructed him in the mistery of the Trinity . This point with the forme of the doctrine is recorded by Gregorius Nissenus , in the life of Thaumaturgus . I omit many other apparitions of our blessed Lady recorded by Gregory the great and other more ancient authours . In like sort Amb●rse serm . 90. wryteth , that S. Agnes appeared to Constantia the daughter of Constantine , and cured her of a most dangerous impostume or swelling . Eusebiu● reporteth l. 6. histor . c. 5. how S. Po●●mi●●● ( the third day after her martirdome ) appeared to her Executioner in the night , and told him , that she had obtained fauour frō God in his behalfe in recōpense of his gētle proceding with her ; vpon which apparitiō the Executioner instātly became a Christiā & after his constāt professiō of the Christiā faith , suffered a most glorious death , and martyrdome . It were ouer labour some to recount all the apparitiōs both of the holy and wicked soules , which are found in approued authours ; all which to say to haue bene forged were ouer great impudence ; since this were to take away the credit of al historyes and to cast an aspersion of falshood and deceite ( without any shew of reason ) vpon many most holy , learned , and graue authours ; for many both of the ancient Fathers , as also of historiographers ( especially Christians ) haue made frequent mentiō of this point ; yea euen among the very heathens , it was a thing generally acknowledged , as appeareth out of Homer , Virgil & others . Therefore seing it is a matter most euident by so many examples , that the Soules of the dead haue appeared to the liuing , we may demonstratiuely conclude , that those Soules did not dye with their bodyes ; but do continue immortall , and haue their reward of glory of punishment , according to their actions performed in this life . This point of the Soules immortality is in like sort made cleare from the raising of the dead to life . Now that the dead haue bene recalled to life , is proued by many vnanswerable examples . And first the Prophet Elias restored to life the dead Sonne of the widow Sareptana , as appeareth in the third of the Kings c. 7. Elisaeus also raised the sōne of Sunamice , as we read in the fourth of the Kings c. 4. Yea Elisaeus ( being himself dead ) only by the touch of his bones restored to life one , that was dead , as we find in the 13. chapter of the said booke . Christ ( our Lord and Sauiour ) besides others raised , to life Lazarus ( being dead foure dayes afore ) and this was perfourmed in the eye of all Ierusalem , as S. Iohn relateth c. 11. Finally to auoyde all prolixity , diuers were restored to life by the Apostles , and other most holy men , as appeareth from Ecclesiasticall historyes , and other approued authours . Now the resurrection and rising of the dead , is an euident signe , that the soules are not vtterly extinct ; but that they remayne separated after death , till through a conueniēt dispositiō of the body , they be reunited to it . For so soone , as the whole disposition of the body ( which is necessary to this vnion ) shal be perfected , and that the soule shall there exhibit it selfe in wardly present , then doth this vnion imediatly and freely follow : partly like as fire touching chips , or any other such combustible matter , doth through a mutuall attraction , naturally cleaue thereunto . For the body being made apt , and rightly disposed doth couet through a naturall propension , to be vnited with the soule ; as in like sort the soule desireth to be conioyned to the body , which propension or inclination is reduced into Act , when the Soule and the body ( after the last disposition once finished ) are mutually and inwardly present together . THE XXII . AND LAST REASON . CHAP. XXIII . TO conclude this point touching the Soules immortality ; it may be further alledged , that the Soules Immortality is the foundation of all religion , Iustice , Probity , Innocency , & sanctity . Now if this ground-worke be false , then is the whole sacred Scripture false and a meere fiction ; then are the Oracles of the Prophets false ; false also is the doctrine and preaching of Christ ; false his miracles . Finally , false are all those things , which are deliuered by the Euangelists touching the resurrection of Christ , his conuersing with the Apostles fourty dayes after his resurrection , his ascension , and the descending of the Holy Ghost vpō the Apostles , and other the faithfull . And thus are all deceaued , who haue embraced the religion of Christ ; And therefore in vaine haue so many thousands Saints tamed , and brought vnder their flesh , practized iustice , innocency , temperance , & all other vertues , with indefatigable and incessant paynes . In vayne are all the Sacraments of the Church , all the institutions & diuine laudes and praises , all Ecclesiasticall Orders , all sacred assemblies , all labours of prelates and Pastours , all doctrine of the ancient Fathers , and all manner of liuing among Christians . For all these things are bootlesse , and of no fruite or benefit , ( as being grounded vpon a false foundation ) if the Soule be extinguished with the body . Finally all those men , haue bene extremely deceaued , who at any tyme haue bene excellent for sāctity of life , guift of prophecy , glory of miracles , or heauenly wisdome ; & on the contrary part , the truth of this poynt hath bene reuealed only to prophane , wicked and sesuall Epicures , all which things are most repugnant euen to the light of Reason . Thus far now ( to draw towards an end ) haue we alledged reasons and arguments , by the which , the Immortality of the soule is established & confirmed , which if they be seriously weighed , do so conuince the iudgement , as that they take away al ambiguity and doubt of this point . Now to these we will adioyne a testimony or two of a heathen . Therefore Seneca in his 102. Epistle thus wryteth . Magna & generosares est humanus animus &c. The Soule of man is a great and generous thing ; It suffereth it selfe to be limited with no bounds , but such as are common with God. Seneca here meaneth , because the Soule extēdeth it selfe to all place & tyme. Now this authour further explicateth this point in these words : Primùm , humilem non accipit patriam &c. First the Soule admitteth not to it selfe any obscure or meane Coūtry , whether it be Ephesus or Alexandria , or any other one place , though more populous , & better furnished with buildings and edifices : but its Country is all that , which is contained within the compasse of this vniuerse ; yea all this conuexity , within the which the Ayre , which diuideth all celestiall things from humane and earthly , is comprehēded ; within which so many Numina or powers ( still ready to performe their operations ) are included . Now here the word Numina , Seneca vnderstandeth the starres , and perhaps also the Intelligences or spirits . And thus far of the place or Country of the Soule . Next touching the age or tyme of it , he thus writeth , Deinde arctam aetatem &c. Furthermore the Soule suffereth not any small tyme to be allotted to it , for it thus saith . All yeares are myne : No age is excluded from high VVits , and each time lyes open to my contemplation . When that shall come , which shall dissolue this mixture of what is diuine , and what humane , then will I leaue the body , where I did find it ; and I will restore my selfe to the Gods. Neither now am I altogether estranged from them , though I be heere detained with a heauy and earthly matter . By meanes of these delayes of this mortall age , preparation is made for a better , and longer life . Euen as our mothers wombe , containeth vs nine monthes , and prepareth vs , not for it selfe , but for that place , whither it sendeth vs ; that so we may be fit to breath , and to liue here in sight : So by the helpe of this tyme ( which indureth from our infancy to old age ) we are made ripe and ready for another birth . Another beginning expecteth vs , and another state of things . As yet we cannot enioy heauen , but ( as it were ) a far off ; therefore behold that appointed day without feare or dismayednes ; since it is not the last to the Soule , but to the body . VVhat thing soeuer doth here cōpasse vs , all is to be esteemed , but as an vnprofitable cariage or burdē in an Inne ; for we are to depart . Nature leauing this world , is depriued of all things , as well as entring into it . It is not lawfull for thee to carry more out of the world , then thou didst bring in . Yea a great part of that , which cōduced to our life , is to be left off . The skin , wherwith thou art couered , as with thy next garment , shal be taken away , the flesh and blood shal be taken away , the bones & sinews ( which are the strong things of the weaker parts ) shal be taken away . That day , which thou fearest as the last , is the birth day of Eternity . Cast of thy burden . Why delayest thou , as if thou hadst not afore come out of that body , wherein thou didestlye ? Thou now pawsest & struglest against it , and yet euen at the first thou was brought out , with the like paines , and labour of thy mother . Thou cryest and bewaylest , and yet to cry is most peculiar to a body newly borne ▪ And thē Seneca thus further enlargeth himselfe . Quid ista sic diligis &c. Why dost thou so loue these terrene and earthly things , as if they were thine owne ? Thou art couered & ouerwhelmed with these . The day will come , which shall reueale or lay thee open , & which shall free thee from the company of a filthy & smelling belly . The secrets and misteries of nature shal be once made euidēt vnto thee , this darknes shal be dispelled , and thou shalt be encompassed on each side with a shining light . Imagine , how great that fulgour shal be , when so many starres do mingle their lights together . No shadow shal hinder this brightnes . Euery part of heauen shall equally shine . The day and night are but alternations and enterchanges of the lowest part of the ayre . Then shall thou say , that afore thou liuedst in darkenes , I meane , when thou shalt at once behold all the brightnes and splendour together , which thou now darkly seest by the narrow helpe of thy eyes ; and yet dost admire it being so farre of from thee : what shall that diuine light seeme to thee , whē thou shalt se it in its owne natiue place ? This cogitation admitteth no base , vile , or inhumane thing in the mind . But in lieu thereof it saith , that the Gods are witnesses of all things ; it commandeth vs , that we seeke to be approued & accepted by the Gods ; and teacheth vs , that they prouide and prepare Eternity for vs. Thus farre Seneca of this point : in which discourse he hath deliuered many excellent things as concerning the Soule of man. First , that the Soule is like vnto God ; since it extendeth it selfe to all places , and to Eternity . Secondly , that when it leaueth the body , it is ranged amongst Gods & spirits . Thirdly , that we heere stay vpon the earth , as but in the way of our iourney ; heauen it selfe being our Country . And that al things in this world , which are externall or independēt of the soule , are to be reputed in that degree , as burdens or prouisions are , which serue only the more conueniently to finish our iourneys . Fourthly , that as an Infant is prepared in nyne months for to liue in this world ; so ought we ( during all the tyme we liue here ) to learne to dispose our selues for the entertaining of the immortal life of the world to come . Fiftly , that the last day of our mortall life is the beginning of Eternity . Sixtly , that the Soule being departed from the body , is then clearly to see the misteries of nature , and a diuine light and splendour . Seauenthly and lastly , that Eternity is euer to be set before eyes ; as that we may make our selues apt to enioy it , & that we ought to lead our life in such sort as it may be approued of God , who is the beholder of al things . The like matter hereto we may find in Plato , Plotinus , Cicero , Epictetus , and other heathen wryters . But now it next followeth in Methode , that we produce such arguments ( and after dissolue and answere them ) as may seeme to impugne the former verity of the Soules Immortality . THE ARGVMENTS , OBIECTED ▪ against the Immortality of the Soule ; and their Solutions , or Answeres . CAAP. XXIV . THE first may be this . That Soule , all whose operation and function depends vpon a corporal Organ , or instrument , cannot consist separated from the body ; But the reasonable Soule of man is such : Therefore the reasonable soule cannot consist separated from the body . And thus is this first argument contracted . I answere , and distinguish of the Maior , or first Proposition . Two wayes then may the operation of the Soule depend of a corporall or bodily organ or instrument . First by it selfe & immediatly . Secondly accidentally and mediatly . Yf the operation and working of the Soule depend of the body in the first manner , then is it euident , that such an operation cannot be performed without the helpe and assistance of the body ; and consequently , that , that Soule ( whose working dependeth after this sort ) cannot exist separated from the body . And such is the soule of beasts . And so in this sense the Maior Proposition is true . But if the operation of the soule depend of a corporall instrument after the second māner , then is the foresaid Proposition false . And the reason hereof is , because what agreeth to another thing per accidens ( as the phraze is ) & per aliud , that is accidentally , casually , and in regard only of a third thing , may be taken away . Therefore , seing the function of the vnderstanding ( which is an essentiall faculty of the reasonable soule ) doth not depend of the body , by it selfe , necessarily and immediatly , but only accidentally & mediatly ; there is no hinderance , but that it may be performed without the body . Now that the function or operation of the vnderstanding doth not depend of the body by it selfe and immediatly , may be proued by many reasons . And first , the function of the vnderstanding chiefly consisteth in iudging ; but to iudge of a thing the phantasy ( which is a corporeall internall sense ) or any Idea , or image framed therein , is not in any sort furthering or cōducing , but rather an impedimēt therto ; as giuing an occasion oftentimes of erring . For the vnderstanding ought not to follow the imagination and conceit of the phantasy , neither ought it in iudging to be guided thereby ; but rather it is to correct the phantasy , that it selfe may by this meanes arryue vnto the truth . Now if the force of the vnderstanding be so great , that it is able to correct the errours and mistakings of the phantasy , and to attaine vnto the cleare truth of things ( which transgresseth the nature or working of the phantasy ) then may we frō hence conclude , that the working of the vnderstanding doth not immediatly , or in its owne nature depend of the phantasy . Secōdly , the former point is further proued , because we chiefly couet to know things spirituall ; of which things the phantasy is in no sort capable . Thirdly , because the knowledge of truth is not reckoned among the goods of the body , but of the mind only ; and therfore is to be desired for the perfection only of the mind . Fourthly , because deuout and holy men are somtimes eleuated in an Extasis to that spirituall contemplation , which cannot be expressed in words ; and consequently not to be represented by the imaginatiō or phantasy ; as may be gathered out of the Apostle in his second Epistle to the Corinthians c. 12. But because I stryue to be short , therefore , I omit heere to iterate diuers things aboue set downe , touching the force of vnderstanding and desiring . But some here may demaund : How thē cometh it to passe , that we cannot vnderstand any thing , except we forge a certaine image of it in the phantasy ? And frō whēce procedeth this necessity ? To which I answere , that this procedeth from the present state of the soule ; to wit , because the soule is the forme of the body , actually informing and giuing life to it . For as during al that tyme , that the soule remaineth in the body , it ( after a certaine manner ) putteth vpon the state and nature of the body , and becometh in a sort grosse and dull , that thereby it may better accōmodatate it selfe to the body . So all things , which then it conceaueth , it conceaueth & apprehēdeth vnder a certaine corporal shew and forme . For it is an axiome in Philosophy , that the manner of working followeth the manner of existence . But when the soule shal be separated from the body , and shal be gathered ( as it were ) into it selfe and subsist by it selfe ; then shall it enioy another degree or kind of vnderstanding ; neither shall it haue any necessity of framing the Idea's & images of things in the phantasy ; no otherwise then the Intelligences haue , which wee call Angels . To conclude , as long as the Soule is in the body , it cānot rightly exercise the vnderstanding and reason , except it haue the externall senses loose , and it liberty ; as is euident euen from those dreames , which we haue in sleepe . Now the cause hereof is not , that the function of the senses do aduantage the function of the vnderstanding , or that this doth depend of that other ; but because the faculty of the vnderstanding , is the supreme and most excellent faculty of the soule . Wherupon it riseth , that for the perfect exercise of the vnderstanding , it is requisite , that the soule be altogether free & vnbounded ; that so it may bend & bestow all the force and power of its essence vpon such an operation . And of this point a signe is , that when we vehemently apply our mind to vnderstand , and apprehend any thing , we scarcely obserue and note such things , as do occurre our sense ; the force of the soule busiyng it selfe in its most supreme and most noble action of all . Ad hereto , that there is such a connexiō , association , and sympathy of the powers of the soule in the body , as that the soule cannot exercise the highest & most worthy of thē , if at the same present it doth alienate and estrange it selfe from the lowest . Here I meane of the reciprocall affinity of these powers only , which belong to knowledge . The second argument . Yf the soule , after , it is disuested of the body , be immortall , then shall it eyther continually remayne separated from the body , or els sometime be restored to it . But it seemeth , that neither of these can be warranted with reason . Not the first , because it so should continue in a state , which is violent and aduerse to nature ; for seing the soule of man is the lowest & meanest of all spirituall substances ; it requyreth to be in the body , as the forme of it ; & therefore it hath a naturall propension to be vnited with the body ; therefore to be separated from the body , and to exist and continue separatly , is cōtrary to its naturall inclination , and in some sort violent . But Violence & perpetuity are incompatible . Not the later ( I meane that sometime after its separatiō the soule is to be restored and reunited with the body ) because from hence it would follow , that the resurrection of the body should be naturall , and due to the naturall course of things , which point is not to be granted ; both because it is a high mistery of Christian fayth , as also in that all ancient Heathen Philosophers were vtterly ignorant of this doctrine of the resurrection of bodyes . I answere : first that Origen and the Platonicks vtterly denyed the reasonable soule to be the forme of the body , who placed the same in the body , not as a forme in its naturall subiect for the commodity , and benefit of the subiect ; but as one , that is guilty , and detained in prison for a reuenge of its former errours . Whereupon they taught , that one substance ( to wit Man ) was not properly compounded of the soule and the body ; but they auerred , that only the soule was man , and the body the prison ; & therfore they said , that euery body was to be auoyded . But for confutation of this errou● it is manifest , that it is repugnant to reason . For if the soule be with-houlde in the body as in a prison , why then doth it so much feare and auoid death ? Or why is it so grieuous to the soule to be disioyned and separated from the body ? Why is it not painful to the soule to stay in a body so stored with filth and impurity ? As we see it is most displeasing to a man of worth , & accustomed to places of note and regard , to be kept in a sordid and obscure dungeon . Why doth it so much affect the commodities and pleasures of the body , and is so greatly delighted therewith ? Why at the hurt and losse of the body , is it so infinitly afflicted and molested , since otherwise it hath iust reasō to reioyce at these corporal endomages , no otherwise , then captiues and imprisoned persons , who are glad to see their chaines fall asunder , & their prison laid leuell with the ground ? Therefore seing the reasonabie soule is no lesse sēsible of ioy or griefe , touching the pleasures or aduersities of the body , then the soules of beasts are ; it is euident , that the reasonable soule is the naturall forme of mans body , and that it doth affect and couet to be vnited with it . Yet because it is not so immersed in the body as that it ought to be extinguished with it , but is able ( through the benefit of its owne sub●ilty and spirituall substance ) to subsist by it selfe ; Hence then it riseth , that it predominateth ouer the affections of the body , contemning them at its pleasure ; so as it yealdeth ( if it selfe will ) neither to pleasure , nor griefe , nor death it selfe ; which priuiledge is not found in irrationable creatures . This opinion then being reiected , we affirme that the soule is not to continue separated , but sometimes to be ●eunited to the body ; because it was not first ordained to be an entyre and complete substance ( as an Angell is ) but to be only a part of a substance , to wit the forme , and consequently an imperfect and incomplete substance . Whereupon it is needfull , that we admit the resurrection of bodies . And yet we cannot tearme this to be naturall , for although the forming of the body , and the vnion of the soule with the body be a naturall thing , and due to the naturall state & perfection of the soule ; yet this cannot be accomplished by naturall causes , but only by diuine power ; and therefore it is to be called supernaturalis ; euen as giuing sight to the blynd is so reputed , or restoring of decayed and feeble parts of the body , and the curing of incurable diseases . Neither ought it to seeme strange , that the soule of man cannot obtaine for euer its naturall perfection , without the power of God , and his extraordinary assistance ; the reason here of being in that it is capable of a double , & ( as it were ) of a contrary nature ; to wit spirituall and corporall , mortall and immortall . Therefore the Soule requireth the body ( once lost ) to be restored to it ; but to be restored so firmely & strongly , as that it is neuer more to be lost , is supernaturall , since otherwise there ought to be infinite tymes a resurrection of bodyes . The Philosophers were ignorant of this resurrection , either because they thought the soule not to be the naturall forme of the body , but a complete substance , or els , in that they thought it lesse inconuenyent to teach , that the soule remained after death perpetually separated , then to introduce & bring in ( as a new doctrine ) the resurrectiō of the body . For though it be naturall to the soule to be in the body , yet in that respect , only , as it is separated from it , it feeleth no griefe , but rather it is freed therby from all the inconueniences and discōmodities of this life , & obtaineth a more high and more worthy degree , and becomes more neere to diuine & celestial substances . Wherefore I do not thinke , that the soule ( being separated ) doth of it selfe much couet to be reunited with the body ; though by the force and weight of nature , it hath a propension therto ; And the reason her of is , because those goods and priuiledges it possesseth , as it is separated , are more to be esteemed , then those are , which it enioyeth in the body . Neither is it true , that this separation is violent to the soule ; for although the want of this vnion be in some sort violent to it , to wit by way of negation ; as it is a priuation of that , to which the very essence of the soule doth efficaciously propend and inclyne , yet that liberty , which it then enioyeth , and that vigour of the Soule & māner of vnderstanding is not in any sort violent , but most agreable to its nature , as it is in state of separation . The third Argument . The structure of the body may seeme to intimate & imply the mortality of the soule ; for it is almost wholy framed for the temporal vses of this mortall life ; to wit that the body may be maintained and preserued , and nature propagated and continued . Thus the teeth and stomacke are ordained to chew and concoct meate ; the intestines and bowels to auoyd the superfluous and excrementall matter ; the liuer to confect bloud ; the gall to receaue the sharper & more bitter parts of the nutriment ; the splen or milt to containe the more grosse bloud ; the reynes to part and diuyde the serasus , & wheish matter of the nourishment from the bloud ; the bladder to receaue and send out this wheish matter ; the instruments of the sexe to procreatiō . But after this life , there shal be no need either of the vse of meates or of procreation : therfore there ought not to be these members , which are ordayned to those ends ; and consequently there ought not to be the soule , which requireth such members , and a body so framed and compacted . For those members are to be accounted in vayne & superfluous , of which there neuer shal be any vse . I answere ; This argument directly & immediatly oppugneth the resurrection , & secundarily and by way of cōsequence , the immortality of the soule . For the composition and structure of mans body prooueth , that in it selfe , and by its owne nature , it is mortall ; but it doth not prooue the soule to be in like sort mortall . But although the body be disolued and do perish , yet it is a facill & easy matter for God to frame it againe in its due tyme , & to reinfuse the soule into it , and so to cause , that the body shall neuer after be dissolued : for as Plato in his Timaeo , teacheth ; Quod natura sua solubile est &c. VVhat in its owne nature stands subiect to dissolution , and obnoxious vnto death , the same by the commandement and will of God may be made immortall , so as it shall neuer dye . Certainly those functions of the members , which belong to nourishment of the body , and to generation shall cease , notwithstanding it followeth not , that those members shal be superfluous ; because they shall serue to the naturall constitution of the body , as parts necessary to its perfection and beauty : for this is their chiefe and principall vse , to wit , to conduce to the making of a perfect and complete body , and such , as is fitting to the condition & state of the soule . Now these functions are only a secondary end , because they are ordained only for the tyme , and serue only to repayre the ruines of mortall body , the naturall heat feeding vpon , and consuming the substance of the flesh : whereupon it followeth , that as the augmentation or increase of the bodyes greatnesse ceaseth , when it once hath attained its iust stature ; Euen so shall nutrition or nourishment of the body cease , and the functions belonging thereto , when the body by a diuine hand and power shall become immortall . For seeing these functions are o● the lowest degree , as agreeing to the soule according to its meanest faculty and parte , wherein it participateth with plants , and is heerein attended with much drosse , filth , & rottennes , it was not conuenient , that they should be perpetuall , but that in due tyme they should be taken away , God reducing the body into a better forme ; Notwithstanding the function of the senses , because they are made after a spirituall manner without corruption , they shal be perpetuall : In like sort the function of the voyce and speach shal be perpetuall , to the which those members shall after their manner either neerely or remotely be seruiceable ; and therefore in this respect also they shall not be in vaine & superfluous . The fourth argument may be taken frō those words , which Pliny in his seauenth booke of his history , c. 55. setteth downe , though they be of small force and validity . First then he to this purpose saith , Omnibus a suprema die &c. The same happeneth to all things after th●ir last day , which was at their beginning . Neither after death is there more sense to the body or soule , then there was before its birth . I answere and say , that that is heere assumed , which is first to be prooued , and therefore it is denyed with the same facility , wherwith it was affirmed . And that this saying of his is false , it is prooued from the whole schoole of the Platonicks , and the Pithagoreans . For there is no necessity , why that , which once begun , should sometimes cease , especialle if it be a simple and vncompounded substance , as the soule and euery spirituall nature is . But indeed it is otherwise of corporall things consisting of the Elements , of whome only that sentence is verifyed ; Omne genitum potest corrumpi : Euery thing that is made , may be corrupted . Certainly materia prima ( because it is simple and vncompounded ) though it had a beginning , yet can it not be corrupted . The same also ( according to the doctrine of the Platonicks ) is to be said of the celestiall Orbs. Therefore although there was no sense of the soule before its creatiō , yet followeth it not , that therefore after death it shall haue no sense . And the reason hereof is , because though the birth ( as it were ) of the soule be ioined with the birth of the body , and thereupon the soule did exist before the birth of the body ; notwithstanding the destruction of the soule doth not follow the destruction of the body , for death is not a destruction or extinguishmēt of them both , but only a separation of the body from the soule . In the next place Pliny demandeth , Cur corpus &c. why the body followeth and coueteth the soule ? I answere , that no body followeth the soule departing from hence , because the soule ( as being a naked and simple substance ) can consist without the body . Then saith he , Vbi cogitatio illi ? From whence hath the soule separated its cogitation or discourse ? The soule being in state of separation , hath no need of a braine or a body , that it may thinke , imagine , and discourse , ( euen as we grant that God & spirituall substances haue not those Organs ) because the force of vnderstanding , by how much it is more remote & distant from the body , by so much it is more excellent . Next asketh Pliny ; Quomodo visus & auditus ? From whence hath the soule separated seeing and hearing ? Whereto it is replyed , that the soule needeth not the function and operation of the outward senses seing , that it perceaueth all things in its mynd . For the the mynd then doth not only serue to cogitate , or thinke , or to know things abstractiuely ; but also to behold and apprehend all things , which in this life we apprehend with our externall senses ; euen as Pliny himselfe speaketh of God ; Quisquis est Deus &c. VVhosoeuer God is , he is all sense , all sight , all hearing , all soule , all vnderstanding , all himselfe . In like sort we say of the soule being separated , that it is all sense , all sight , all hearing , all vnderstanding , all vigour and life . Againe he questioneth ; Quid agit ? qui vsus eius ? What doth the soule separated ? Or what vse is there of it ? Of whom by retortiō I demand , what do other spirits and incorporeall substances ? As if it were nothing to contemplate , praise , and loue God , and to enioy the fellowship of celestiall spirits . Certainly the cecity and blindnesse of this man is wonderfull , who may be thought not to haue acknowledged the being of any spirits . Therefore how much more wisely & deliberatly did the Platonicks , and the Peripateticks teach , who placed mās chiefe felicity in contēplating of the first beginning and cause of all things ? Pliny proceedeth yet further : Quid sine sensibus bonum ? VVhat can be good , which is not to be apprehended by the senses ? I say to acknowledge no good of the soule without the senses is incident to swyne and beasts , not to Philosophers : next , Quae deinde sedes ? VVhat seate or mansion for the soules seperated ? The answere is expedite and ready ; to wit the mansion for the pious and vertuous soules in heauen , for the wicked Hell. And this opinion all Antiquity euer did hold . Next he asketh : Quanta multitud● &c. how great a multitude is there of soules , as of shadowes for so many ages ? To which is to be answered , that the multitude of soules is as great , as there is number of men , which haue liued from the beginning of the world vnto this day . For seeing the world tooke a beginning , the number of the soules is not infinite , but it is comprehended within a certaine number , and that not exceedingly great : for it were not very difficult to shew , that this number exceedeth not two or three Myriades of millions . Now the soules are ignorantly called by Pliny Vmbrae , Shadowes , seing that they are like vnto light , and the body is to be resembled rather to a shadow , as the Platonicks were accustomed to say . After this Pliny thus expostulateth : Quae dementia &c. VVhat folly is it to maintaine , that life is iterated , and begun againe by meanes of death ? But herein ( as in all the rest ) he is deceaued ; for the life of the soule is not iterated after the death of the body ; but the body dying , it continueth and perseuereth . After he further enquireth : Quae genitis quies &c. VVhat rest can euer be , if the sense & vigour of the soule remaineth aloofe of in so high a place ? To which is to be answered that not only rest , quyet and fredome from the troubles and miseries of this life belongeth to the soules separated , but also wonderfull pleasures and ioy , if they haue here liued well ; but misery , if they haue spent their tyme in wickednes without finall repentance . And this the Platonicks also acknowledge . In the next place he thus further discourseth , saying , that , the feare of what is to succeed after this life , doth lessen the pleasures of this life . Thus we heere see , that this is the chiefe reason , why wicked men are loth to belieue the immortality of the soule , to wit , because this their beliefe confoundeth all their pleasures , & woundeth their mynds with a continuall feare of what is after to come . For being conscious and guilty to themselues of their owne impiety , and of what they iustly do deserne , therefore they wish that their soule might dy with their body , since they cannot expect with reasō a greater benefit . For so they should be free from misery and torments , which hang ouer their heads . And because they earnestly desire this , they are easily induced to belieue it to come to passe . Now the extinguishing of the soule is not the chiefe good of nature , ( as Pliny thinketh ) but the chiefe euill rather of nature , since euery thing chieffly auoydeth its owne destruction , as losing al it goodnes in Nature thereby . For how can that be accounted the chiefe good of nature , by the which all iustice is ouerthrowne , all reward and remuneration is taken away from vertue , and all chastisement from vyce ? For though it were for the good of the wicked , that the soule were mortall , yet it were most iniurious to the vertuous , and hurtfull to the publick good of the vniuerse , no otherwise then it would be inconuenient to the good of a temporal commonwealth , if no rewards should be propounded for vertue , nor reuenge for exorbitancy and transgression of the lawes . Certainly the cogitation of death , & the soules immortality increaseth the anxiety and griefe of the wicked ; since they do not only complaine for the death of the body ( which depriueth them of all pleasure of this life ) but also ( and this with far greater vehemency ) for the punishments , which after the death of the body , they are perswaded ( through a secret feeling of nature ) their soules are to suffer . But now on the contrary part , the former cogitation doth increase the ioy and comfort of the vertuous ; seing they not only reioyce at the death of the body ( by meanes whereof they are discharged of al the afflictiōs of the world ) but also ( and this in far greater measure ) at the certaine expectation of that felicity and happines , wherwith after their death they shal be replenished . Now from all this heretofore deliuered & set downe it is euident , that the obiections and reasons of Pliny are most weake & friuolous ; as proceding rather from an inueterated hate and auersion of the contrary doctrine , then from any force and ground of reason . But here one perhaps may reply & say ; Be it so , that the soule is immortall , notwithstāding it may so be , that after this life it shall suffer no euill , but enioy great liberty , busiyng it selfe in the contemplatiō of things . Or if it shall suffer any punishmēt , yet this sufferance shall not be perpetuall , but longer or shorter , according to the proportion & nature of its offences committed in this world : and that greater sinnes shal be expiated with a more long punishment , or at least with a more grieuous ; and lesser with a shorter or more gentle chastisemēt . Indeed I grant the iudgement of the Stoick to haue bene , that the soule after this life suffered no euill , but that instantly after death , it returned to some one appointed starre or other ; and there remayned either vntill the generall exustion and burning of the world , if it were vertuous & wise ; or els only for a short tyme , if it were wicked and foolish ; which period being once ended the soule was to be turned into the Element , from whence it was taken . But these assertions are friuolous , and not warranted with any reason ; for granting that soules do liue after this life , what then is more easy to be belieued , then that they receaue either rewards or paynes , according to their different comporttments in this world ? Since otherwise where should the Prouidance of God be ? Or where Iustice ? But of this point we haue abundantly discoursed aboue . Furthermore , if Soules for a certayne tyme can subsist without a body , why can they not for euer continue so ? For seing they are simple and vncompounded substances , they cānot in processe of tyme grow old , or loose their strength and vigour ( as bodyes compounded of Elements do . ) Now if they can ( but for one instant ) exist and liue without a body , thē can they for all eternity perseuer in that state , as being not subiect to any extinguishment or destructiō , as the whole schoole of the Peripatetiks , and Aristotle himselfe do teach . For there is nothing , which can destroy or corrupt a simple substance , subsisting by it selfe . And therefore it is houlden , that Materia ( as being a simple substance , and inhering in no other thing , as in a subiect ) is incorruptible , and inexterminable . Now touching that , which is spoken of the burning of soules , in that sense , as if they could be dissolued and vanish away into ayre , by meanes of fyer ( as bodyes ) is no lesse absurd . For the soule is not a body , or an oyle-substance , which can be set on fire ; but it is a spirit more thin , pure , and light , then either ayre or fyer . But what is dissolued with fyer , ought to be corporeall , and more grosse and corpulent then the fyre it selfe , or that , into the which it is dissolued . It may be further added hereto that the foundation of the Stoicks , wherupō they grounded thēselues , that soules were to suffer no euill after this life ( notwithstading their great sinnes and enormities here committed ) was , because they were perswaded , that our soules were certaine particles or relicks of a diuinity . And this diuinity they did hold to be anima mundi , the soule of the world , from which soule they further taught ( as being the common and vniuersal soule of al things ) that the particular soules of liuing Creatures , & chiefly the soules of men , were decerpted & takē ; the which being after freed of their corporeall bonds and chaynes , were to returne to that principle , from whence they are deryued ; meaning to that vniuersall soule of the world , with the which they finally close themselues . All which assertiōs are in their owne nature so absurd , as that they need not any painfull refutatiō . For if the soules be parcels of God , how can they be dissolued with fyre ? Or finally how cā they be depraued with so many facinorous crymes and impieties ? Yea it would from hence follow , that Diuinity it selfe should consist ( as bodyes do ) of parts , and should be obnoxious to all euils and inconueniences whatsoeuer . Therefore this vayne imaginatiō of the Stoicks is to be reiected , which heretofore hath bene well refelled by Tully . Origen did indeed confesse , that soules were immortall , and that they were neuer to lose their owne proper kind and nature ; notwithstanding he taught , that the punishments of them were not sempiternall , but were to take an end after certaine ages . The same he in like sort affirmed of the paynes & torments of the Diuels . But this errour of Origen ( which he borrowed of the Platonicks ) was further accōpanied with many other errours . 1. First that all Soules , Diuels , & Angels were of the same nature , and consequently , that soules were as free from all corporall commere , as Angels were . 2. That Soules , before they were adioyned to the body did sinne , and for guilt of such their sinnes , were tyed to bodyes , and inclosed in them as in prisons . 3. That soules were coupled with bodyes in a certayne prescribed order ; As first with more subtill bodyes ; then if they continued sinning , with grosser bodyes ; & lastly with terrene and earthly bodyes : & further Origen taught that these seueral degrees of these soules descēding into bodyes were represented by the ladder , which appeared to Iacob in his sleepe Genesis 24. 4. That all soules , as also the Diuels , should after certaine ages be set at liberty , and restored to an Angelicall light & splēdour ; to wit , when they had fully expiated their sinnes with condigne punishmēts . 5. That this vicissitude and enterchāge of felicity & misery should be sempiternal ▪ & for euer in reasonable creatures : so as the same soules should infinite tymes be both blessed and miserable ; for after they had continued in heauen for many ages blessed and happy , then ( as being againe satiated and cloyed with the fruition of diuyne things ) they should contaminate & defyle themselues with sinne ; for the which they were againe to be detruded into bodyes , in the which if they liued wickedly , they were to be cast into the paines of hel , which being for a tyme suffered , they were to be restored vnto Heauen . This condition & state Origen imposed vpon euery reasonable creature , by what name soeuer it was called , whether Angels , Principalities , Powers , Dominations , Diuels , or Soules . See of this poynt S. Ierome in his Epistle ad Pāmach●um against the Errours of Iohn of Ierusalē , and Augustin l. de h●resibus c. 43. But Origen extremely doteth in these things . 1. As first , in affirming , that all spirituall substances are of one nature and condition . 2. That Soules are not the formes of their bodyes ; but separated substāces , which are inclosed in the bodyes , as in certaine prisons . 3. That all soules were created from the beginning of the world . 4. That blessed spirits could haue a fastidious & cloyed conceit of diuine contemplation , and that they could sinne . 5. That for such their sinnes they were sent into bodyes , there ( for the tyme ) to be detayned , as in prisons . 6. That the torments of the Diuels & of all soules are once to be expired and ended . 7. That all the damned are at length to be saued . 8. Finally , that this Circle , by the which the Soule goeth from saluation to sinne , from sinne into the body , from the body to damnation , from damnation to saluation , is perpetuall , and continueth for euer . Al which dreames of Origen might be refuted by many conuincing and irrefragable reasons ; but this is impertinent to our purpose , & would be ouer tedious to perform . Only it shall suffice at this present to demonstrate out of holy Scripture , that the paines of the wicked and damned are to be most grieuous , & neuer to receaue a cessation and end . Of the Punishments of the life to come , out of the holy Scripture . CHAP. XXV . ALTHOVGH it be most sorting to naturall reason , that Gods diuine Prouidence , should allot after this life to euery one a iust retribution according to the different comportment of each man in this world ; Notwithstanding what this reward shal be ( whether it be conferred vpon the good or the bad ) and of what continuance , neither can mans reason nor the disquisitiō and search of the best Philosophers giue any satisfying answere hereto . The cause of which inexplicable difficulty is , partly in that it dependeth of the meere free decree of God ; and partly because the nature of sinne ( and consequently the puuishment due to it ) is not made sufficiently euident and perspicuous by naturall reason . Therefore to the end we may haue some infallible certainty herein ▪ we are to recurre to the diuine Oracles of Gods written word , in the which we are able to see what the holy Ghost by his Prophets & other pious men , haue pronounced of this point ; and especially of the paines of the wicked , whereof we now intreate . 1. The first testimony then may be taken out of Deuteronomy c. 23. in that most admirable and propheticall Canticle or song of Moyses . Ignis succensus est &c. Fire is kindled in my wrath , and shall burne vnto the bottome of hell , and shall consume the earth with her encrease , and set on fire the foundation of the mountaines . In which words fiue things are to be considered . First , that the fire ( with the which sinners shal be punished ) is already kindled ; both because the fire of hell is prepared from the beginning , as our Lord insinuateth in Matth. 25. and the like is in Esay 30. as also in that though that fire with the which the world shal be consumed be not already enkindled , yet it now existeth in Gods most certaine prescience and preordinance . For what is certaine to come by the force of Gods decree , is said after a propheticall manner now to exist , or to be done . Of this fire Dauid the Prophet speaketh Psalm . 50. Ignis in conspectu &c. A fire shall deuoure before him , and a mighty tempest shal be moued round about him : as also Psalme 97. Ignis ante ipsum &c. there shall go a fire before him , and burne vp his enemies round about . Both which places are interpreted of the fire of the last iudgment . Secondly in the foresaid words of Moyses we are to note , that this fire is kindled in the wrath of God that is , his will and firme resolution of punishing the wicked : and this not after an accustomed fashion , but after a horrible & vnheard manner , and such as fury is wont to suggest and inuent . For the anger and wrath of God are not passions in him , ( as they are in vs ) but a peaceable and quyet will in him gouerned with reasō , notwithstanding it is most seuere , efficacious , and most powerfull inflicting eternall punishments . Seing then that the effect of God herein doth equall , and indeed transcend all fury , it may therefore most deseruedly be called fury , wrath , and indignation . Thirdly , that this fire is to burne vnto the bottome of hell ; meaning hereby , that that fire shall not only heere on earth burne the wicked , when God shall iudge the world , but also in hell , and this for all Eternity . Fourthly , that this fire shall consume the earth ( that is the whole superficies of the earth ) & what proceedeth from the earth , as trees wood ▪ hearbs , and all works of man now extant , as Houses , Cittyes , the proud Palaces of Princes , Towers , Munitions , & all riches contained in them . All these things shal be consumed with that fire , and turned into ashes , as S. Peter ( whose testimony hereafter we will set downe ) plainly witnesseth . Fiftly and lastly , that the foresaid fire ( being the minister of Gods indignation & reuenge ) shall not only wast the vpper and exteriour parts of the earth , & what it shall find thereupon ; but also shall penetrate vnto the bowels of the earth ; so as it shall consume the very bottome of the highest moūtaines . Whereupon it followeth that all mettals , pretious stones , and all other riches of the earth ( with the pryde whereof the world now vaunteth and insulteth so much ) shal be destroyed by the same fire ; Since all these for the most partlye in the lowest part of the mountaines , and in the bowels of the earth . Thus nothing shal be found of that solidity , as to be able to resist the rage and fury of this fire . Yea all such bodyes ( compounded of Elements ) which by a generall name are called by the Philosophers Mixta , shall in a short tyme be dissolued with the force of the said fire , and shal be reduced to their first principles . This is insinuated in the 97. Psalm . which intreateth of the Iudgement to come , though in a propheticall manner , it speaketh of things , as though they were already performed ; for thus the Prophet there saith : Montes sicut cera &c. The mountaines melted like waxe , at the presence of the Lord of the whole earth . And in Iudith likewise c. 16. we thus read . Montes à fundamentis &c. The mountaines leape vp from their foundations &c. The rockes melt at thy presence like waxe . We know by experience , that through vehemency of heat stones are dissolued , & ●ūne through the plaines of the fields , like to a fiery torrent ▪ Now all these effects , which are wrought by this fire , are showes and forerunners of the horrible & interminable punishment of the wicked . 2. The second testimony is taken out of Iudith 16. Dabit ignem &c. The Lord shal sēd fire & wormes vpon their flesh , that they may feele , and be burnt for euer . In which words we fynd expresly , that the punishments of the wicked shal be for Eternity . The like place hereto is that of Ecclesiasticus c. 7. Memento irae &c. Remember that vengeance wil not slacke . Humble thy mind greatly ; for the vengeance of the wicked is fire and wormes . But to returne to the former text of Iudith , The Lord shall send fire vpon their flesh . This is said , because the very bodyes of the wicked shall instantly after the resurrection be punished with fire , and shall so burne like wood , as that they shall not need any externall matter to nourish the same although this also shall not be wanting ; both which two things shall hereafter be explicated out of other passages of Scripture . But to proceed to the words following of the foresaid text And wormes &c. I do not thinke that these wormes shal be corporall , so as they shall hurt the flesh of the dāned with their teeth ( though some graue Authors may seeme to hold the contrary ) for to what end shall it be needfull to make such base and vile creatures immortall by force of a new miracle , and to liue in a most raging fire , for the punishing of men , seeing the bytings of any beast whatsoeuer in comparison of the paines of that fire , are to be estemed , but as sports and of no moment ? I here omit , that the damned by reason of their fury and impatiency shall wound with their teeth both themselues , and their fellowes . Therefore by the name of wormes in this place may be vnderstood those very small sparkes and flames of fyre , which in a thousand places breake out of the flesh of the damned like vnto little wormes ; or els the worme of Conscience may be signifyed thereby , whose most bitter byting & gnawing doth in hel afflict euen the body . And ● that this construction may the rather be admitted , it is to be knowne , that two seuerall cogitatiōs do daily present themselues to the minds of the damned ; to wit , not only that through their sinnes they are depriued of eternall glory , the which they might with small labour and paines haue purchased ; but also that they are mancipated and bound to euerlasting torments , which easily ( whiles they liued ) they might haue auoyded . Now from hence is engendred a double griefe , which with extreme bitternes gnaweth & byteth ( like a worme ) the heart of those miserable soules . And these former cogitations & afflictions of spirit are most stinging wormes ▪ whose bytings are the chiefest torments of the damned . For the apprehension of so incomprehensible a good lost , and so infinite and insufferable a punishment to be endured ( and both these for all eternity ) more afflicteth the wicked , then the only paine of hell fire doth . This point may be confirmed in that out Lord in the Ghospell , & the Prophet Esay in his booke , do expresse the torments of the wicked by fire , & by the word worme . If then the foresaid double cogitation , and the double griefe proceeding from thence be not vnderstood , thereby , thē the chiefe torment of the damned may seeme to be omitted , and not spoken of by eyther of thē . 3. The third is in Iob. 21. Interrogate quemlibet &c. Aske them that goe by the way &c. For the wicked is kept vnto the day of destruction , and he shal be brought forth to the day of wrath . In these words holy Iob insinuateth , that the doctrine concerning the punishment of the wicked after this life , was generally knowne and made vulgar to others , besides the nation of the Iewes , euē in his owne tyme , that is , long before the dayes of Moyses ; for Iob is supposed to be more ancyent then Moyses . In like sort Iob c. 20. thus further saith . Luet quae fecit &c. He shall pay for all things he hath done , and yet he shall not be consumed ; he shall suffer according to the multitude of his inuentions . In which words is signifyed the eternity of the torments of the wicked ; for the damned person shall so suffer , that he shall neuer be consumed and wasted away , but euer shal remaine whole to suffer fresh torments . Againe in the same Chapter we read . Omnes tenebrae &c. All darknes shall be hid in his secret places ; the sire which is not blowne ( to wit by mās endeauour ) shall deuoure him ; that which remaineth in his tabernacles shal be destroyed . 4. The fourth . Psalm . 11. Dominus interrogat &c. The Lord will aske ( that is he wil try ) the iust and wicked ; but the wicked , and him that loueth iniquity , doth his soule hate . Vpon the wicked he shall rayne snares , fire , and brimstome , and stormy tempests ; this is the portiō of their cup. For the more full explication of this text it is first to be obserued , that a sinner ( whiles he loueth sinne ) hateth his owne soule ( as here is said ) because he procureth to it an euerlasting euill ; for what hate can be greater then that , which purchaseth to the hater so great a calamity ▪ Therefore euery sinner while he seemeth most to loue himselfe , ( in doing all things which are gratefull to his lust , affections , and ambition ) doth then most hate himself , to wit , by falling into the greatest euil that is , through an inordinate and intemperate loue of himselfe . Vpon the wicked he shall raine snares . These snares or nets are inextricable and indissoluble links of misery and euill ; for all future punishments shall become snares , because they shall so firmely cleaue to the wicked , as that by no art , or meanes possible shall they be of force to free themselues of them for the shortest tyme. By the word shal raine two things are insinuated . First , that these euils shall come from a height , to wit from the decree & sentence of a heauenly iudge , as raine descendeth from heauen . Secōdly , that with great force and wonderfull abūdance they shall precipitatly rush and fall vpon them : fire , and brinstone , and stormy tēpests &c. to wit ; their hereditary portion which for euer they shall enioy : Fire , with which their bodyes shal burne ; Brimstone with which they on each side shal be encōpassed ; And stormy tempests , with the which the fire of hell , and the brimstone shal be blowne . In the greek text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the spirit or force of a whirle wind . In which words it may seeme to be implyed , that a most rugged wind shal be stirred vp by diuine power , by means wherof the fire & those sulphureous lakes shall with a horrible noise cōtinually be blown . This kind of fragour and sound is somtimes heard for the space of many dayes in burning moūtaines , when they sēd out fire & such burning & sulphureous matter . Some Deuines do vnderstād by the former phraze stormy tempests , a diuine Power , by the which hell fire shal be enkindled and continued . 5. The fift is in Psalm . 21. Pones eos &c. Thou shalt make them like a fiery Ouen , in time of thine anger . The Lord shall destroy them in his wrath , and the fire shall deuoure them . The meaning of which place is , that at that tyme when the Lord shall shew his anger , ( that is , when he shall iudge the world ) he ouerwhelme his enemies with a mighty fire ; so as they shall burne , as if they were in an Ouen ; and then after he shall detrude them in his wrath into hell , where they shal be tormented with euerlasting fire . S. Ierome translateth the foresaid words , praecipitabit eos : he shall cast them downe headlong , because after the fire hath once encōpassed them ( the earth gaping wyde ) they shal be precipitated and cast into the gulfe of Hell. In the Hebrew , it is , deglutiet eos , because the earth shall swallow sinners vp . The fire shall deuoure them . Yet not so , as their bodies shall perish and decay ; but that they shal be on euery side so encompassed with fire , as that they may seeme to be absorpt and deuoured with it . 6. The fixt . Psalm . 140 Cadent super eos carbones &c. Let coales fal vpon them , let him cast them into the fire , and into deepe pits , that they rise not againe . In which words is signifyed , that not any momentary flame , but a solid permanēt fire ( such as is of burning coales ) shall fall vpon sinners , from the high commandemēt of the supreme iudge . This shall promiscuously happē to all them at the last iudgement , when through Gods appointment the fire , wherewith the world shall burne , shall torment sinners . Let him cast thē into the fire , that is , first they shall here be punished with fire , and then after they shal be cast into another fire , to wit , into Hell. Those words , & into deepe pits , that they rise not againe , signify according to the Hebrew reading . That after the wicked are heere punished with fire , they shal be cast into that fire , which is in the lowest ditches , to wit , into the infernall gulfe , out of which they shall neuer be able to ryse . 7. The seauenth . Psalm . 49. Laborabit in aeternum &c. He shall labour for euer &c. that is , the sinner shal be punished for euer , and shall neuer be extinguished , and consumed away . Againe in the same psalme we thus read : Sicut Oues &c. Like sheepe they lye in hel ; death deuoureth them : that is , sinners by ●eards and flocks shal be shut vp in the internall foldes , like weake sheepe , which cannot help themselues , and death shal be their sheepheard , who shall feed them with all bitternes , for so the word , feed , is to be taken , as appeareth out of the Hebrew & Greeke text . For in the Greeke it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , death shall gouerne them , as a shepheard . And the Hebrew signifyeth the like . Behold here the sheepheard and Prince which gouerneth the dāned . By the name of death , is vnderstood either the Diuell ( the authour of death ) or els it is a Prosopopeia , or forging and assigning of a person vnto death : And deseruedly shall they haue death there , for their sheepheard , who here refused life for their sheepheard , which was Christ. In the foresaid psalme , we also thus read . Introibit &c. He shall enter into the generation of his fathers , & he shall not liue for euer . And Psalm 92. Quam magnificata &c. O Lord how glorious are thy workes , and thy thoughts are very deepe . An vnwise man knoweth it not , and a foole doth not vnderstād it . VVhen the wicked grow as the grasse , and all the workers of wickednes do flourish , then they shal be destroyed for euer . But thou O Lord ●rt most high for euermore . For loe , thine enemies , O Lord , for loe thine enemies shall perish : all the workers of iniquity shal be bestroyed &c. Th●● farre in this placē ; and certainly the books of the Psalmes is full of such comminations and threats of punishments after this life , & of most seuere sentences of future retribu●● and recompensation according to eu●y mans works and merits . 8. The eight . In the booke of Ecclesiasticus c. 21. Stuppa collecta &c. The congrega●● of the wicked is like to tow wrapped together ▪ their end is a flame of fire to destroy them . T●● way of sinners is made plaine with stones , but ●● the end thereof is hell , darknes , and paines . The sense of the firster verse , is , that the whole multitude of the wicked shal be gathered together in one bundle , and shal be like to tow , folded together , the which being thus made shall burne eternally . For as a bundle of tow quickly taketh flame , so the multitude of sinners being gathered together shall with small labour be set on fire . This shal be effected in that terrible & great day of the generall iudgment , in the which all the chaffe shal be heaped together to burne , and the wheat gathered , to be laid vp in our Lords garner , euen as Christ himselfe hath foretold . Their end &c. in t●● greeke , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the last consummation & end , which the wicked shal haue ; after the which nothing is further t● be expected , because they shall thus con●●●●e without end . Thus in this word it is ●●●muated , that the whole multitude of the ●●●ked shal be fit for nothing els then eter●●●●y to burne . The other verse ( to wit , T●● way of sinners is made plaine &c. ) signisi●●● ▪ that the way and co●rse of wicked mē s●●●●es easy , cōmodious , sweet , and like to away fairely paued ; but it endeth in a precipitious and steepe-downe place , from whence who falleth , falleth suddenly into h●ll ; where there is nothing , but darkenes and eternall punishments . 9. The ninth is out of the booke of Wis●●●●e c. 5. Where the lamentation of the dān●d is descrybed , the which they vse in hel , when they see the iust trāslated into glory , and themselues east into such insufferable m●●eries . Their complaint is this : Nos insens●●● &c. We fooles thought their liues madnes , & their ends without honour . How are they accoūt●● among the children of God , and their portion ●● among the Saintes ? Therefore we haue erred from the way of truth , & the light of righteousnes ●●●h not shined vnto vs , and the sunne of vnderstanding rose not vpon vs &c. 10. The tenth , in Esay c. 30. Praparat●●●●●● heri Topheth &c. Topheth is prepared of ●●●●● ; it is euen prepared by the King : he hath ●●●●● it deepe and large . The burning thereof ●● fire and much wood . The breath of the Lord ( li●● a riuer of brimstone ) doth kindle it . This text is interpreted by S. Ierome , and some other ancient fathers of the place of Hell , which long since was prepared by God ( the supreme King and iudge ) for the Diuels and his adherents : which place is deepe , as being in the lowest bowels of the earth ; and large , that it may be capable of all bodyes . The burning of it is fire , meaning sulphureous fire , and much wood , that is the bodies of the damned , which shall burne like to dry wood . The sinners are tearmed in the Scripture , dry wood , & the iust , greene wood ; according to those words of S. Luke . If these things happen in the greene wood , what shall become of the dry wood ? The same significatiō of wood is in like sort gathered out of that passage of Ecclesiastes c. 11. If the tree do fall towards the South , or towards the North , i● the place , that the tree falleth , there shall it be . Now if it be demanded by what force Hel fire is kindled , the Prophet answereth in the former place . The breath of the Lord like a riuer of burning brimstone doth kindle it . And here by the words , The breath of the Lord , is vnderstood a stormy blast , there caused by Gods power : Or els a diuine and supernaturall force of God , by the which that fire shall continually burne without consuming or ▪ wasting away . And this ●●eath shall so kindle the fire in hell , as if a ●●rrent of burning sulphur were powred ●●erein . Now what can the mynd cōceaue ●ore horrible and dreadfull then this ? 11. The Eleuenth , is also in Esay c. 33. ●onterriti sunt &c. The sinners in Sion are afraid ; a feare is come vpon the Hypocrites : who among vs shall dwell with deuouring fire ? VVho among vs shall dwell with euerlasting burnings ? Which passage of Scripture is expounded by many of the Auncient authours , of the paynes and torments of Hell. 12. The twelfth , in Esay . 50. Ecce vos omnes &c. Behold , all you kindle a fire , and are compassed about with sparkles ; walke in the light of your fire , and in the sparkles , that you haue kindled . This shall you haue at my hand ; you shal ●ye downe in sorrow . This place of Scripture is not only vnderstood of that fire , wherewith the Romanes vanquished the Iewes , & which through their sinnes they deserued ; but also of Hell fire , which all sinners hau● kindled to themselues , as S. Ierome and other Fathers do interprete : for Sinnes are ( as it were ) certaine fiery seedes , containing within them , a secret flame , which , in its due tyme breaketh forth into an open fire . Therfore how many sinnes ech Man hath , so many hoat ashes of fire , & so many seedes of flames he hath , as being inuisibly encōpassed with so many flames . Againe , Sinnes in the holy Scripture are compared to a matter easy to be set on fire , as dry wood , hay , chaff , straw , and thornes . Who therefore encreaseth the number of his sinnes , gathereth together a combustible matter , with the which he shal be eternally burned . But to returne more particularly to the formet text : Walke in the light of your fire , that is , cōtinue in your sinnes , and increase flames , which you begin to kindle . This shall you haue at my hand . Those are the words of Christ , through whose iudgment & sentence the Iewes were destroyed by fire ; & all sinners ( not repenting ) shall hereafter be tormented with the same . 13. The 13. Esay 60. Et egredientur &c. And they shall goe forth , and looke vpon the carkases of men , that haue trangressed against me . Their worme shall not dye , neither shall their fire be quenched , and they shal be an abhorring of all flesh . The Prophet here calleth Carkases , the bodyes of al the wicked , both because they shal be like to dead carkasses for their filth & stench ; as also in that they shal be hurled and cast vpon the earth ; and finally , by reason they shal in H●ll ( like carkasses ) lye vpō heapes , therefore the sense of this place it this ▪ Euen as the inhabitants of the heauēly ●erusalem shall enioy peace , and see themselues abounding with all goods ; so shall they go forth in consideration and contemplation , and shall behold sinners subiect both in body & in soule to most cruell torments . Their worme shall not dye , because inwardly in their soule , they shal be continually afflicted with the griefe of so great a good lost , & so infinite an euill contracted through their sinnes . Neither shall their fire be quenched ; because they shall burne for all eternity , and these paynes they shall suffer in the sight of the Elect. 14. The 14. is in Daniel c. 12. Multi de his &c. Many of them , that sleepe in the dust of the earth , shall awake ; some to euerlasting life , and some to shame and perpetuall contempt . That is , the iust shall rise againe , that they may enioy eternall saluation ; & sinners , that they may suffer and sustaine endles reproach . 15. The 15. in Malachy c. 4. Ecce di●●enit &c. Behold the day commeth , that shall burne as an Ouen ; and all the proud , yea and all that shall do wickedly , shal be stuble ; & the day , that cometh shall burne them vp ( saith the Lord of hostes ) and shall leaue them neither roote no● branch . The reason hereof being , because sinners shall vtterly be rooted out of the earth , so as no remembrance of thē shal be left ; for heere the Prophet speaketh of the day of iudgment . 16. Now we will descend to the new testament . And the 16. authority may be taken from the testimony of S. Iohn Baptist , who in Matthew 3. in one short admonition doth thrice insinuate the paynes of the life to come . And first , when he speaketh to the Pharisies : Genimina viperarum &c. O generation of vipers , who hath sorewarned you to fl●e from the anger to come ? meaning frō that eternall reuenge , which hangeth ouer the heads of sinners . Secondly , where he saith : Omnis ergo arbor &c. Therfore euery tree , which bringeth not forth good fruite , is hewē downe , & cast into the fire . Thirdly , in these words : Cuius ventilabrum &c. Who hath his fanne in his hand , and will make cleane his flowre , & gather his wheate into his garner ; but will burne vp the chaffe with vnquenchable fire . For as the husbandmā with his fanne seuereth the chaffe from the corne ; so Christ by his iudging power shall separate the good from the euill , assigning to them their fitting place , lot , or portion . 17. The 17. is in Marke c. 9. Si scandaliz auerit &c. If thy hand cause thee to offend , cut it off ; It is better for thee to enter into life may med , then hauing two hands , to goe into Hel , into the fire that neuer shal be quenched ; where the worme dyeth not , & the fire neuer goet hou● . The like he saith , touching the wanting of a foote and an eye . In which words he instructeth vs , that all things which giue occasion of sinning , ( though they be as profitable to vs , as the hand , the foot , and the eye are ) are to be forsaken ; since it is ●arre more secure to want temporall benefits and solaces , then to be cast into eternall fire . And heare we are to obserue , that this sentence is three tymes repeated by our Lord , & Sauiour , therby to insinuate both the certainty of it ; as also that by the often iteration of it , it might be firmly imprinted in the minds of al Christians . Heere also we are to note , that it was not sufficiēt for Christ to say , To go into hell into fire that neuer shal be quenched , but ingeminating and doubling the same , he addeth : VVhere the worme dyeth not , and the fire neuer goeth out ; thus suggesting to vs twice in one sentence the eternity of this fire . He further addeth in the end : Euery man shal be salted with fire , and euery sacrifice shal be salted with salt : in which words he insinuateth the reasō , why sinners are to be burned with fire : for as euery sacrifice , which according to the prescript law was offered to God , was accustomed to be spinkled with salt , ( according to that saying of Leuiticus 2. All thy oblations thou shalt season with salt ) so all sinners , seing hereafter they are to become as certaine oblations to be sacrificed to the Iustice of God , are to be seasoned ( as it were ) with fire , as with salt ; for here sinners are compared to a sacrifice , and fire to salt . And indeed we fynd , that the holy Scripture in many places calleth the punishment of the wicked a sacrifice or oblatiō ; as in Esay 34. Victima domini &c. The Lord hath a great sacrifice in Bosra , and a great slaughter in the land of Edom. And Ieremy 46. The Lord God of hostes hath a sacrifice in the North country by the riuer Euphrates . And finally in Ezechiel 39. Assemble your selues , and come , gather your selues on euery side to my sacrifice , for I do sacrifice a great sacrifice for you vpon the mountaines of Israell . For as beasts were killed in honour of God to expiate sinnes , and to appease the wrath of God so the whole multitude of the wicked shal be slaine in the last night , & ( after a sort ) shal be sacrificed vnto God , that their punishment may in some sort satisfy for the sinnes , and so Gods indignatiō ( as being appeased therewith ) may cease . Furthermore fire is rightly compared to salt for as salt burneth and conserueth the bodyes , wherupon it is sprinkled ; so fire burneth the bodyes of the damned ; yet in that sort , as it neuer consumeth them , but euer keepeth them entyre and whole for further torments . 18. The 18. in Matthew 10. Nolite timere &c. Feare you not them , which kill the body , but are not able to kill the soule ; but rather feare him , who is able to destroy both soule and body in hell . And likewise in Luke 12. Dico autem vobis &c. I say vnto you ( my friends ) Be not afraid of them , that kill the body , & after that , are not able to do any more . But I will forewarne you , whome you shall feare : feare him , who after he hath killed , hath power to cast into hell , yea I say vnto you , him feare . Here S. Matthew sheweth that only God is to be feared , and that all Euils of this life are not of any moment or importance , if they be compared with the euils of the life to come , which God can afflict . 19. The 19. Matthew 13. where he expresseth the paines of Hell in two parables . The first is of the tares growing amōg the corne in those words : sicut colliguntur zizania &c. As the tares are gathered and burned in the fire , so shall it be in the end of the world . The sonne of man shall send forth his Angels , & they shall gather out of his kingdome al things , that do offend , and them which do iniquity ; & shall cast them into a furnace of fire . There shal be wailing and gnashing of teeth . Then shall the iust men ●hyne ( as the sunne ) in the kingdome of the Father . Heere by the words , All that do offend ; are vnderstood all those , that either in gouerment , doctrine , counsell or example do prouoke others to sinne ; such are tyrants , hereticks , wicked counsellers , and publick offenders . But those other words : 〈◊〉 which do iniquity , do signity other sinners , which are the cause of their owne iniquities only , without giuing occasiō to others to sinne : & all these are as hurtfull hearbs which being gathered into a bundel shal be cast into an euerlasting fire . The second Parable is of the Fishers . Net in these words : Sic erit in cōsummatione saeculi : exibunt Angeli &c. So , shall it be in the end of the world . The Angels shall goe forth , and seuer the bad from among the Iust. And shall cast them into a furnace of fyar : there shal be wayling , and gnashing of teeth . 20. The 20. is taken from the 25. Chap. of Matthew , where our Lord by diuers parables laboreth firmely to imprint & pla● this doctrine of future rewards and punishments in our minds . As first , from the parable of the ten Virgins . Secondly from the parable of the Lord of the family going from home , and distributing to his seruáts his talents , wherewith they were to negotiate . Thirdly , from the smilitude of the sheepheard , seuering the sheepe from the goates : for there we thus read : Cùm venerit filius hominis in Maiestate sua , & omnes angeli eius , tum sedebit super sedem Maiestatis suae . And then he shall say to those of his left hand : Discedite a me maledicti in ignem aeternū . &c. Depart from me , you cursed into euerlasting fire : but touching the iust , it is thē said . Come vnto me yee blessed of my Father &c. Heere we see the forme of this iudgment , the sentēce of the iudge , and the eternity of punishmēt and reward is most clearly and euidently described by the iudge himselfe . To conclude , nothing is more frequently proposed and inculcated , both in Parables , and in other most graue sētences by Christ himselfe , then punishment and rewards after this life . 21. The 21. The Apostle in the secōd to the Romans thus saith : Secundum duritiē tuam , & impoenitens cor &c. After thy hardnes &c. thou heapest vnto thy selfe wrath against the day of wrath &c. Heere the multitude of sinnes are to be accounted as the treasury of punishments ; and ech sinne as a seed of eternall fire , which except it be washed away in this life with the teares of true repentance , it will hereafter cause an vnquēchable fire . 22. The 22. in the second to the Corinthiās c. 5. Omnes nos manifestari oportet ante tribunal &c. VVee must all appeare before the iudgment seate of Christ , that euery man may receaue the things , which are done in his body , according to that , which the hath done , either good or euill . The like he repeateth in many other places . 23. The 23. in the 2. to the Thessalonians c. 1. Qui poenas dabunt &c. The wicked shall be punished &c. Here the Apostle speaketh of all sinners , who belieue not the Gospel ; who being depriued of al the goods , which here they enioyed , shall eternally be punished , euen by the iudgment , sentence and power of our Lord ; and these paines they shall endure in the sight of God himselfe & all his Saints ; and this shall happen to all them , when our Lord shall come , that he may remunerate his seruants with eternall glory , and transfer them into his most glorious kingdome . 24. The 24. in the secōd of Peter c. 3 C●li qui nunc sunt &c. And after he saith : Adueniet autem dies domini &c. Lastly S. Peter thus there addeth . Cumigitur haec omnia &c. to al which places for greater breuity I referre the studious Reader ; they cōtaynig in thēselues a most dreadful & feareful descriptiō of the day of iudgment , and of the punishment reserued for the wicked . 25. The 25. is in the Apocalyps c. 14. Si quis adorauerit bestiam &c. Et si quis Antichriste consenserit &c. And c. 20. Qui non est inuētu● in libro vitae &c. And c. 21. Timidis autem & incredulis &c Heere he calleth those fearful , who throgh feare of death or losse of goods depart from the true faith of Christ ; & those blinded , who liue according to the manner of Idolaters ; and finally lyars , who perniciously and dangerously do lye ; as all perinrious and calumnious men doe . All which men ( without finall repentance ) shal burne ( as the text saith ) in stagno ardente igne & sulphure , quod est mors secūda : in the lake which burneth with fire and brimstone , which is the second death . I here omit many other testimonies of sacred Scripture , by the which the last dreadful iudgment , and a remuneratiō after this life is most euidently cōfirmed & warranted : for there is no sentence or article of faith , which is more established and grounded in Gods holy word , then this is , it being the foundation of all vertue and Iustice ; Since it more perswadingly inuiteth man to piety and more vehemētly deterreth him from vice , then any other motiue or cogitation whatsoeuer . Whereupon the wiseman in the 7. of Ecclesiasticus deseruedly said . In omnibus operibus tuis memorare &c. In all thy works remember the end , and thou thalt neuer do amisse . Neither is there any iust cause to suspect that this doctrine of future retribution was first excogitated and forged only for policy , & the more easily to retaine people in obedience and obseruation of the lawes ; since a thing , which is a mere fiction and forgery cannot be so powerfull , as to beget probity , innocency , and iustice ( as aboue we haue shewed . ) Furthermore , such men as most laboured in the diuulging of this doctrine , regarded nothing lesse then external policy , and temporal domination or gouerment . For they did not only in their owne persons contemne al worldly matters , as honours , dignities , and all terrene principality ; but also in their books and writings they taught the same to be cont●ned . It is vsuall to flatterers , and such as gape after the fauour of Princes , to inuent such proiects , which may best serue for policy , and cause the states of those princes to become more illustrious , and more permament ; with which kind of Sycophants the world at this present swarmes . To cōclude we may ad hereto , that al those , who were the most resolute maintainers of the foresaid assertion , were indued with wonderfull sanctity and wisedome , infused euen from heauen ; as also most of them became admirable & most eminent for working of miracles , & the spirit of Prophecy ; so as there is no shew or colour , why we should now call in question the irrefragable truth of the former doctrine . THE CONCLVSION . CHAP. XXVI . QVo ibo a spiritu tuo , & quo a facie tua fugiam ? Si ascendero in caelum &c. Whither shall I goe from thy spirit ? Or whither shall I flie from thy presence ? If I ascend into heauen , thou art there : If I lye downe in Hell , thou art there . Let me take the wings of the morning , and dwell in the vttermost parts of the sea , yet thither shall thy hand lead me , and thy right hand hould me . Woe be to the mynds of mortal men , blinded through their owne malice ; woe to the hearts of the foolish encompassed on each side with the darknes of their owne sinnes . Thou ( O most mighty powerfull , and most wise God ) fillest the heauens and the earth , and yet thou art not acknowled God of many ; thou art most intimately and inwardly present to al things , & yet art not knowne . Thou createst , informest , nourishest , perfectest , supporst , & gouernest all things , and yet they deny thee to be fountaine & authour of all these things ; thou giuest the being to all things , and yet they belieue , thou hast no being . Thou manifestest by infinite meanes & wayes thy power , wisedome , goodnes , mercy and iustice to the eye of al ; and yet diuers of these eyes ( as being blind ) do not perceaue this thy manifestatiō . The nature of all things do preach and proclayne thee , and yet they are deafe to such a lowd and notorious a proclamation . The Heauens declare the glory of God , & the firmament sheweth the works of his hands . All things do confesse , saying , Ipse fecit nos &c. He made vs , & not we our selues ; neither are we thus become through any casuall concourse of Atomies . It is he , that by his owne omnipotēcy euen out of the darknes of nothing , brought vs forth into this light . It is he , who thus hath framed vs , & hath imprinted in euery one of vs this our seuerall pulchritude , splendour , and beauty through the infinitenes of his owne wisedome . Finally it is he , who through his goodnes conserueth , and through his prouidence gouerneth , & directeth ech thing to its peculiar end . This is the voyce and language of euery creature in the world ; neither can any one be ignorāt hereof , who is not possessed with a deafe Diuel . For frō whence proced the most swift reuolutions of the heauens , but from his power and wisedome ? From whence is that most established and certaine harmony of those celestiall motions , which neuer are intermitted , neuer broke any wauering vncertainty , but euer indeclinable continue in one and the same tenour ? From whence are the structures of so many liuing Creatures , & their multiplicious and wonderful formes ? From whence those innumerable & most fit and Symmetriall proportiōs both of the parts among themselues , as also of the parts with reference to the whole ? Frō whence that different internall temperature of euery part of a naturall body , and that externall most congruent fabrick and conformation of them to their proper function & operations ? From whence that stupendious force in seedes , by the which the bodyes of all things , & of all smallest parcels of those bodyes are disposed , framed , and made apt & sorting to their ends ? Nothing of these cā be made by it self , since nothing of these is for it selfe . No one of these is an end to it selfe , and therefore no one of thē is a beginning to it selfe . Neither can they receaue their being from fortune , or chance , for nothing that is firme , constant , regular , and consisting of most due and precise proportions proceed frō these ; all their effects being ( indeed ) changeable , vncertaine , & full of disorder , and confusion . Therefore it is most necessary , that all these things do take their beginning from some mind which through its wisedome was able to excogitate and inuent so many wōderful & infinite things , through its power , to performe them , & through its Prouidēce , to gouerne them . And this mind or intelligēce we call Thee , being our Lord and God. Therefore thou art the Origin and sourse of all things , the efficient cause of all , the forme of all , the end of all , the supporter , foundation and conseruation of all . In thee all things do pre-exist , and this not confusedly , but most ordinately ; yet after a simple and abstracted manner , and in a most pure essence or being ; like as the worke of the artificer lyeth inwardly hid in his vnderstanding , and resteth knowne to him alone , before it becometh an externall and sensible worke . All things are in thee , from thee , by thee , for thee , and thou art aboue all things . For thou art more diffused & large , then any magnitude ; more ancyent , then all eternity ; more strong then all power ; more radiant & shining then all light ; more faire then all beauty ; more sweet then all pleasure ; more worthy and eleuated then all honour ; more intrinsicall and inward then any secret ; more high , thē al height ; and more low , then any depth . Thou art most supreme , and yet best ; most stable , & yet incomprehensible , most powerfull , & yet most benigne ; most mercifull , and yet most iust ; most secret , and yet most present and inward ; most faire and yet most strong . Thou art immutable , and yet changest all things ; neuer new , neuer old ; thou renewest all things , & yet bringest the proud man to decrepit old age . Thou art euer working , and yet euer quyet , creating , nourishing , and perfecting all things ; supporting , filling and protecting all things . Thou art aboue all , and vnderneath a● ; internall with all , and externall to all ; aboue all in gouerning of things , vnderneath in supporting and sustentating of them ; internall by penetration , externall by comprehending all things within thy large circūference . O how wonderfully and bountifully dealest thou with vs , most dreadful & infinite Maiesty ! Tu●solem tuum &c. Thou makest the Sunne to arise on the euill , and the good ; thou sendest rayne on the iust , & the iniust . Thou most copiously powrest out the treasures of thy goodnes vpon thy enemyes , which betrample thy law , blaspheme thy holy name , deny thy prouidence , and impugne thy Church ; enriching them withall the temporall goods of this life , & inuiting them to a contrite repentance ; that so they may be made partakers of thy eternall goods . Thou seekest vs , yet wantest nothing ; thou louest , yet art free from heat of desire ; art angry , yet remainest quyet ; repentest , yet grieues not ; chāgest thy works , and yet not changest thy determinations . Thou art not poore , and yet thou reioycest at gaines ; not couetous , yet expectest vsury ; thou repayest debts , owing nothing ; thou forgiuest debts , loosing nothing . What more shall I say , My God , my life , Light , and sweetnes of my heart ? What can we say , when we speake of thee who aboue all speach art ineffable , and aboue all vnderstanding incōprehensible ? Only this we may securely pronounce of thee , that thou art more excellent , then either words can deliuer , or mind conceaue . Woe then be to all those , that are ignorāt of thee , woe , woe , to a●such who knowing thee , do not serue thee , but contemne thy lawes & commandements . Woe , woe , woe , to all them , which do either oppugne or reiect ( as Atheists do ) thy wholsome doctrine , which thou hast reuealed by thy sonne Iesus Christ our Lord & Redeemer , and hast proposed to vs by thy spouse the Church . Thou , who art the fountaine of al good , suffer the beames of thy infinite mercy to shyne vpon the miserable soules of all such , that they may acknowledge their owne cecity , blindnes , and errours ; that they may see the danger of their owne eternall damnation ; that they may imbrace the certainty of thy doctrine ; the which thou propoundest to all by the Church ; and finally , that they being thus illuminated , may acknowledge , feare , loue , praise and reuerence thy Maiesty and prouidēce , both here during the tyme of this temporall life , and hereafter for all Eternity . Amen . FINIS . Gentle Reader . PAg. 207. lin . 17. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rea● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And if any the like verball faults haue in othe● places escaped ; it is desired , thou wouldst b● pleased to correct them , by thy owne iudicious reading Notes, typically marginal, from the original text Notes for div A05370-e1300 a Lib. 5. de ●●uit . cap. a Lib 1 de Leg. b Denatura Deo●●●● . Luer . l 1 ▪ & 3. Plin. l. 1●● 7. & l. 7. c. 55. Man and liuing Creatures . Cōpounded bodyes . Materia Prima . The heauenly Orbes . The variety and beauty of things cānot be referred to the Sunne . Liuing Nature . Mans body . Plants . Flowers . The beauty of ●●e inward soules or formes of things . The sensitiue soule . Psalm . 93. The Sun not created for it selfe . The stares , the Orbs and all other bodyes created for the vse of a reasonable soule . The motion of the Heauens ordayned for a reasonable soule . The 4. seasons of the yeare . Wynds , showers , Cloudes . The benefit of wynds . The beginning of riuers and welsprings . The profit of showers . The profit of Snow The profit of frost . The wonderfull disposition of the Elements . The conformatiō of the Earth . Mountaines . The qualityes of the earth and the sea . The saltnes of the sea . The Ca●●●ityes . The world why created . Man the end of all visible things & of the whole world . The Cōsideratiō of 〈◊〉 body . Bones . Muscles De formatione ●●tus . The spirits . 〈◊〉 The principal parts of the body The engendring of the ●pirits . How the spirits are distributed through out the body . The distributiō of the bloud . The distribution of the vitall spirits Systole and diastole . The distributiō of the Animall Spirits . The production of the brayne and its skins . Six payre of sinewes from the brayne . Thirty payre of sinewes from the spina dorsi . The Composition of the Sinewes . How the three principall mēbers are throughout the whole body . The thre p●incip Memb●● are 〈◊〉 in other liuinge Creatures . The externall parts of liuing Creatures . The shape of Birdes . The making of ●ourefooted Beasts . The making of fishes . a ● ▪ 9. c. 33. The naturall weapons and couerings of beasts . The fabricke or making of Plāts . The seminall vertue or power . The maner , how the seminall vertue worketh . The proportion betweene the internall forme & the body , and betweene the body & the seminall vertue . The seminall vertue is the impression of a Di●yne Art. The working of liuing Creatnres are directed to an end The Industry of irrationable Creatures . The spyder . The industry of Bees . The industry of Emmets . The Industry of the silk-worme . The industry of fishes . Oppianus l 5. de piscatura A●l●an●s l. 8. ● . 6. Plutarch de prudentia animal . The Industry of Birds Beasts know what is hurtfull to them , and what medicinable . why naturall instincts guyde beasts like Reason . God is euer present to his workes . The diuersity of faces . Of Pouerty . That the former Miracles cannot be said to be forged . As S. Augustine l. 3. de Trinit . c. 8. teacheth . Luke 21. Daniel . ● . 9. 1 v. 25. 2 v. 26. 3 v. 26. 4 v. 26. 5 v. 27. 6 v. 27. 7 v. 27. 8 v ▪ ibid. 1 l. 11. Odiss . 2 Exod. 8. & 9. ● . reg . 28. Lib. 2. cap. 7. f Ps . 51 An impossible figment cannot be the cause of al vertue If there be no God , thē should Wisedome extinguish all vertue & Errour increase vertue . Vpō the foresaid principle the best Men should be the most folish ; & the worst the most wise . Vpon the former ground Blasphemyes should not be euill . Exod. 7. c. 9. 1 Exod. 16. 2 Ibid. c. 15. 3 Exod. 40. 4 Ibid. 5 Exod. 33. 6 Exod. 17. Num. 20. 7 Num. 11. 8 Num. 26. Num. 16. & 28. 9 Num. 10. 10 ●bi supra ● 2● 11 Ioan 3. 12 Exo. 17. 13 Iosue 3. 14 Ibid. cap. 6. 15 Ibid. cap. 10. 16 Iud. cap. 3. 17 Iud. cap. 3. 18 Iud. cap. 4. 19 Iud. cap. 6. 20 Iud. 10. 21 Iud. c. 14. 15. 16. 22 1. Re 13. & 15. 24 3. Reg. 2. 4. 25 2. Paralip . c. 13. 26 2. Paralip . c. 14. 27 Ibidem . 20. 28 4. Reg. 19. & 2. Paralip . 32. 1 Exod. 5. 2 4. Re●s . 19. ( 2 ) Pa●● . lip . 32. Tobias . 1. 3 Daniel c. 3. 4 Daniel 4. 5 Acts 12. Ioseph . l. 19. ●ntiquit . ● . ● . 7 2. Ma chab . 15. 8 Leuitieus ▪ 24. 9 Iudith 6. 10 Ibid. 23. 11 2. Machab. 12 1. Reg. c. 6. 13 Ibi●●● . 14 Daniel ● . 15 2. Machab. 3. VVhy diuine Prodence suffereth the courses of the wicked in this VVorld . Notes for div A05370-e20080 The argument of the Contrary opinion . The knowledge of man is illimitable . 1 Lib. ● . Confess . c. ● . Aristotle 12. Metaphys . c. 9. Whether wicked Men are made in vayne to liue in the world . Whether vertue be a reward of it self . Pro Archia . Poeta . Pro Milone . 2 Pro Archia Poe●● . 3 l. 5. de Ciuit dei c. 12. 2. Ethic. c. 4. Why are men so desirous of prayse Valerius Max c. 8. Prouer b. 22. Eccles . 4. 1. Prouerb . 16. ● . Cor. 4. Psalm . 36. Eccles . 21. Home● ▪ ● 11. & a●●bi virgil . ● . 8. Aenead . Ouid. l. 4. Metamorph . The 1. Argumēt The 2 ▪ Argumēt The 3. Argumēt The Argument of Pliny . The vayne iudgmēt of the Stoicks touching the Soule . Vid. Epictetus dissert . 1. c. 14. Seneca epist. 92. Cicero Tusc . 5. The Errours of Origen The worme of Conscience . Mark. 9. Esay . 66. Math. 13. Sinne the seed of Hell fyre . Esay . 30. Malach. 4. Math. 25. Psalm . 138. Psal . 18. Psal . 99. Mat● . 5. 
A65000	----	Strange and true nevvs from Staffordshire, or, A true narrative concerning a young man lying under almighty Gods just vengeance, for imprecating God's judgment upon himself, and pleading his innocency though he knew himself guilty Written by W. Vincent Minister of God's word at Bednall, in the county of Stafford aforesaid; who saw and discoursed the said person upon the 26. day of April, 1677. The saddest spectacle that ever eyes beheld. Licensed, May 11. 1677. Roger L'Estrange. Vincent, William, 1631 or 2-1678. 1677 Approx. 9 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A65000 Wing V452B ESTC R220275 99831696 99831696 36163 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65000) Transcribed from: (Early English Books Online ; image set 36163) Images scanned from microfilm: (Early English books, 1641-1700 ; 2084:22) Strange and true nevvs from Staffordshire, or, A true narrative concerning a young man lying under almighty Gods just vengeance, for imprecating God's judgment upon himself, and pleading his innocency though he knew himself guilty Written by W. Vincent Minister of God's word at Bednall, in the county of Stafford aforesaid; who saw and discoursed the said person upon the 26. day of April, 1677. The saddest spectacle that ever eyes beheld. Licensed, May 11. 1677. Roger L'Estrange. Vincent, William, 1631 or 2-1678. 8 p. printed for E.R., London : in the year, 1677. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Judgment of God -- Early works to 1800. God -- Wrath -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-09 SPi Global Keyed and coded from ProQuest page images 2002-06 John Latta Sampled and proofread 2002-06 John Latta Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion Strange and true NEWS FROM Staffordshire , OR , A true NARRATIVE concerning a Young Man lying under Almighty Gods just Vengeance , for imprecating God's Judgment upon himself , and pleading his Innocency though he knew himself Guilty . Written by W. VINCENT Minister of God's Word at Bednall , in the County of Stafford aforesaid ; who saw and discoursed the said Person upon the 26. day of April , 1677. The sadest Spectacle that ever Eyes beheld . Licensed , May 11. 1677. Roger L'Estrange . LONDON , Printed for E. R. in the Year , 1677. Strange and true NEWS from Staffordshire . THough the sad Examples of Gods Justice upon notorious Offenders have been many , in the several parts of the World , yet men are not deter'd from but persist in perfidiousness and Villany : When Satan has by his temptations got once an advantage , he never leaves tempting such Vanquished Sinners , till he has drawn them from less Sins to greater , and so brought them to shame and destruction either in this Life , or that which is to come ; as by this sad Example , of which I am about to discourse , will more fully appear . One Mr. William Vincent , a Minister , hearing a Report that a mans hands and feet should Rot off , and yet the said man not at all sick , but could eat and drink and speak heartily , and having an account where this man lay , could not be satisfied , but made it his business to ride to the place , which was about 14 or 15 Miles distant from Bednal , where the said Minister liveth ; and coming to some few Houses adjoining to a Heath side in the County of Stafford aforesaid , in a little Shed or Barn , there he finds this Subject of Gods Wrath and Object of every Eyes pity that beheld him : And at that time there were a great many both Men Women and Children beholding of him . The Person so afflicted lying there upon a pad of Straw between a pair of Sheets , not being able to help himself , neither one way or other , more than what the Person that looked after him did for him ; for there is a man hired onely to tend him . As to the Miserableness of his condition it is this , several of his Members consume away and Rot ; one Hand being rotted from the wrist that you may not only see through the Master Bones , but also the Bones for half a handful between the Knuckle-bone of the Wrist and upwards , towards the Elbow , hath neither Vein , Flesh , nor Sinew left , but is as bare as any Bone can be : One Hand is as black as a Beasts-Hoof , and drawn together in the form of the same , so that the said Minister upon the first sight of it , did conclude that it had been a Beasts-Hoof that had lain by him , till his Keeper shewed him to the contrary , by moving his Arm ; by which it did appear , that that was his Hand , and did join to his Wrist , that was bare to the Bone for above four Inches : The Flesh that next appeared towards his Elbow was ulcerous and in a rotten condition , and one of his Knees rotted , so that his Leg was ready to drop off ; yet all this while the said afflicted person eating and drinking and speaking heartily . Now you have heard in what a miserable and dreadful condition this sad Subject of Gods just Wrath now lies . Let us proceed to give you an account of his own Conjectures of the Cause of his so exemplary Punishment . The said Person stealing a Bible , being accused of the Fact , did absolutely and impudently deny it ; not only so , but imprecating sad Judgments against himself , in these and such like words , saying , That he desired that God might make him an Example if he were any ways guilty of that Crime laid to his charge ; and that his hands might Rot off if he stole it , and he might Rot alive if he had it , or medled with it : notwithstanding he knew himself to be guilty of the stealing of it . All which you may more fully understand by this following Confession from his own Mouth to the said Minister , the Author of this present Narrative . This Minister when he came to him propounded several Questions to him , after he had bewailed the lamentable condition of the said Person . 1. He asked him whether he did not look upon the Hand of Divine Vengeance to be upon him , in an extraordinary manner ? He answered , He did . 2. The said Minister asked him , whether he did apprehend for what that so sore a Judgment was for , that he then lay under ; whether he were guilty of any particular Sin , ( that his Conscience accused him withal ) which did provoke Gods Wrath in so high a nature against him . He said that his particular Sin was stealing a Bible , for which he apprehended this sore Judgment of God upon him . The said Minister said further to him , did you steal a Bible ? He answered , Yes . The Minister told him , though he did , that was a sin pardonable upon Repentance ; that God was a merciful God. But the afflicted person further added , That when he was questioned for it , he positively denyed it , and wished that he might Rot alive , and that his hands might Rot off if he ever touched it ; and all this while knew himself Guilty of the Crime . The Minister asked him how long since this Fact was committed ? He answered , About six weeks . The Minister asked him how long after that he had wished those sad Wishes to himself , it was before he apprehended that hand of Gods wrath to be upon him ? He answered , Not long . The Minister asked him , after what manner he found himself alter , as to any Distemper that seized upon him ? He answered , he was taken with an Aguish and Feverish condition , and immediately his hand began to Rot , and then he looked upon it to be the hand of God upon him , in punishing him for those sad VVishes he wished upon himself : And he further added , That he desired all good people to pray for him . Having given you an account of the Confession of this miserably afflicted person , without any alteration , as it was taken from his own mouth ; give me leave to admonish the Reader seriously to consider , That if we by continuance in sin shall provoke God to withdraw his sustaining Providence , our flesh and bones presently consume and crumble into dust and rottenness . Hast thou not seen in a Charnel-house the unvailed mysteries of humane Nature , bones rudely thrown upon heaps , naked skulls with hollow eye-holes , yielding a dreadful and deformed Spectacle ? Hast thou not beheld their grinning mouths , and gastly looks , and the rest of their members carelesly dispersed and scattered ? Such thou mayest consider will every person suddenly be , from whom God shall at any time withhold his providential supports . Let this sad Spectacle of Divine Vengeance move us to consider , with what a God we have to do : Be not deceived ; God will not be mocked . Let every one consider and admire God's Free Grace and Mercy , that he hath not been made a subject of God's immediate wrath , instead of being a living Monument of Gods long suffering and patience . Let no man presume to take Gods Name in vain ; much more not dare to challenge Gods Vengeance upon himself . This sad Example ( being well considered ) may deter all that hear of it from such notorious sins . Let every man take the advice of Moses , Deut. 32. 29. To be wise , to understand , and to consider their latter ends : which being done , will bring us to the knowledge of God , our selves , of Heaven and Hell , and prevent from being unhappy or miserable , either in Body or Soul. VVhich is the hearty desire of your humble Remembrancer . W. V. FINIS . 
A60590	----	Two compendious discourses the one concerning the power of God, the other about the certainty and evidence of a future state : published in opposition to the growing atheism and deism of the age. Smith, Thomas, 1638-1710. 1699 Approx. 114 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A60590 Wing S4254 ESTC R4066 12085062 ocm 12085062 53700 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60590) Transcribed from: (Early English Books Online ; image set 53700) Images scanned from microfilm: (Early English books, 1641-1700 ; 580:14) Two compendious discourses the one concerning the power of God, the other about the certainty and evidence of a future state : published in opposition to the growing atheism and deism of the age. Smith, Thomas, 1638-1710. [4], 60 p. Printed for S. Smith and B. Walford ..., London : 1699. Dedicatory signed: Tho. Smith. Includes bibliographical references. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Omnipotence. Future life -- Early works to 1800. 2005-04 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Jonathan Blaney Sampled and proofread 2005-05 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Two Compendious DISCOURSES : The one concerning the Power of God : The other about the CERTAINTY and EVIDENCE OF A Future State. Published in opposition to the growing Atheism and Deism of the Age. LONDON : Printed for S. Smith and B. Walford , at the Prince's Arms in St. Paul's Church-yard . MDCXCIX . To the Honourable , Samuel Pepys Esquire . SIR , PResuming upon your leave and favour , I take the liberty of inscribing your name before two short discourses , written several years since , which I now publish with very little alteration . In the time of a great fire no one is to be an idle stander by or looker on : but he is to contribute , as much as in him lyes , to the extinguishing of the raging and devouring flames : tho' it be onely by handing a bucket of water toward the next engine , which others are laboriously managing with art and skill . This seems to be our present case . Dissoluteness of manners , like a pestilential vapour , having diffused its venimous influence farre and wide , and Atheisme and Deisme growing rampant , and all Religion , whether natural or revealed and instituted , being run down and ridiculed by several , who set up for Wits and Virtuosos , and pretend to greater measures of reason and understanding , than their dull forefathers ever had , who , it seems , prepossessed and prejudiced by a simple education , could not attain to those new discoveries , which they have made : a due concerne for the honour of God and of religion , which is founded upon eternal and essential rules of righteousness and wisdom , will justifie any mans discreet and sober zeal , in opposing the growth of such outragious and impudent blasphemy and infidelity . This I alledge in defense of my little attempt : tho' it may be , it will be lookt upon to be almost as vaine , as if I should go about to stop the violent current of water at London-bridge , when it comes swelling and flowing in with full wind and tide , with my naked hand : all other methods and remedies at present in this wicked and licentious age being ineffectual , I must not say , without a temporary Inquisition , but I will say , without a strict and rigorous execution of the laws , made by our wise and godly Ancestors : which would make these bold men , if not more sober , honest , and virtuous , at least more modest , reserved , and decent in their behaviour and conduct . Having thus made out the sincerity of my intention and design in publishing these Papers , I am the less sollicitous , whether I have with equal care and judgment performed the part of a Scholar , as well as of a Church-man : of which such excellently learned and thoroughly accomplished Gentlemen , as your self , are the most able and proper Judges . But however , whilst I am endeavouring in my mean way to serve and promote the common cause and interest of religion and virtue , I readily take advantage of this address ; which I present , as a memorial of the great respect , esteem , and honour , I have for you , upon the accompt of your public services and merit , and also of the many great obligations , flowing from an entire friendship , which you have been pleased for several years to lay upon SIR , Your most faithfull and most humble Servant Tho Smith . A DISCOURSE Concerning the Power of God. ALL error proceeds from an undue apprehension of things ; which is caused , either by weakness and shallowness of judgment , when there is a defect and inability in the understanding to search to the bottom of things , to examine with a just and wise severity whatever is proposed , before it be admitted , and to weigh all circumstances in an even ballance ; that is , according to sober , fix'd , and sure principles , bottomed upon reason , good sense , and unquestionable experience , and agreeable to the faculties of the mind , and the notions imprinted upon it : or else , Which makes the error more dangerous and faulty , by an inconsiderate assent , and an over-hasty partiality , when the affections hinder the calm and deliberate debates of sober reason , and casting a mist before the understanding , altogether blind it : so that it shall not be able to discern truth from falshood , right from wrong , opinion , and plausibility , and conjecture , from certainty , and knowledge , and demonstration . But where the idea's of things , capable of being fully known and proved , are distinct and proper , where the understanding is sound and clear , and where the operations of the mind are free , and undisturbed , either by irregular passion , or by foolish or irrational prejudice , truth is readily discerned and entertained , and makes its way into the mind , with the same easiness and quickness , as the streams of light flow upon the eye , which is open , and not otherwise indisposed to receive them : by the help of which it may see all those glorious and astonishing objects , that from every part of the visible creation present themselves . For want of this rightful method and just principle in examining the truth of things , many are very apt and very willing to cheat themselves , and out of a lazy kind of ignorance , and a foolish belief , that all things are , and must be , as they phansie , take up idle and false opinions , and that not only concerning things of nature , ( of which be our perceptions true or false , it matters not much in things purely speculative , if they have no influence upon life , manners , or government ; and a latitude of opinion is justly allowable in such things also , as are not capable of a clear and satisfactory decision , either by sense , experiment , or demonstration ) but also concerning religion : opinions , which contradict its holy designs , and directions , and commands : such too , as are derogatory to the nature and attributes of God ; such , as are altogether dishonourable and unworthy of him , and inconsistent with his divine perfections . That God is a being absolutely perfect , and consequently of infinite power , nature and right reason , even abstracted from revelation , suggest to every considering man to admit and assent unto : and no one , who hath any just or true notion of God , can possibly deny it , without great violence done to his faculties : and yet when any difficulty presents it self , which we cannot master , and when we are puzled and dissatisfied in our search of things , we presently fly off , and whatever is above the reach of our nature , or above the comprehension of our knowledge , or above our contrivance , or above our power , must be denied to be possible even to God himself , because we cannot conceive it , or rather will not conceive it a right : thus bringing all things down to our narrow and scanty model , and levelling , not onely the highest mysteries of revealed religion , but the essential perfections of the Godhead , knowable by the light of nature , and the principles of natural religion , that there are such , and necessarily must be so , with our low , dull , and earthy phansies . To obviate these mistakes therefore , which may arise from a misapprehension of this divine Attribute , I shall endeavour to settle the true notion of it : upon the clearing up of which , all those doubts and scruples , and objections , which some bold and presumptuous men , as void for the most part of all honest and sober morals , as they are of sound learning and philosophy , being equally debauched and corrupted in their understanding , and in their behaviour and practise , are wont as it were triumphantly to propose even in places of publick resort , as well as in their ordinary conversation , in this Sceptical and Atheistical age , against a creation , against the miracles recorded in the holy Scriptures , against the doctrine of the ever blessed and adorable Trinity , and of the incarnation of the Son of God , and lastly against the belief of a resurrection , and the like , will vanish and disappear ; and all those truths , whether natural or revealed , which they with equal rashness and impiety have pronounced impossible , will be found just objects , as to the former , of our knowledge and understanding , and as to the latter , of faith and of a wise and rational assent . In order hereento I will shew these three things : I. What is the true and proper notion of the divine power ; and in what respect it is said , that nothing is impossible to God : that II. The attribute of infinite power is necessarily included in the notion and idea of God : and that III. It is altogether unreasonable to limit the power of God in things possible , or deny any doctrine of religion , whether revealed in Scripture , or flowing from the principles of natural reason , because it transcends either our power or our understanding . I. What concerns the first particular , viz. what is the true and proper notion of the divine power , and in what respect it is affirmed both by the voice of nature and Scripture , that nothing is impossible to God , may be comprized in these two following propositions . 1. The first proposition is , that God can readily and easily effect and do whatever is absolutely possible to be done . The world , it is certain , from the beginning has been subject to the laws of Providence , and all things run the course , which was at first set them , and are directed and carried on to the several ends of their creation by an unerring hand : and notwithstanding their several tendencies , all concur to accomplish the great design of God , and that without prejudice to their respective natures . Thus the celestial orbs and vortices have their fixt periods and revolutions : the sun , and moon , and stars are regular in their motion , and take their rounds day and night about the earth : and the great ocean in its ebbs and flows follows the laws of motion and statick principles . And so for all other natural Agents : they have their limits set them , which they cannot pass : they only do what is agreeable to their nature ; and they can do no more : the powers , whereby they act , being necessary , but withal confined . Yet though this order and course of things be fixt and settled , and seldom interrupted by God , unless to alarm the world , and for some great end , and to shew , that nature depends upon him , and that all things subsist by his power , which is onely able to preserve what it first made : yet there is no repugnance , that things might have been made otherwise , than they are , if it had pleased him . We cannot but acknowledge several possibilities of things , lying in their causes , which we , by reason of our weakness , cannot draw forth into effect : for want of such and such combinations , and by reason of several impediments and accidents , which it is not in our power to remove , or through some indisposition in the matter to be wrought upon , it happens , that those possibilities are not clothed with actual existence : there being no repugnancy in the nature of the thing it self , and the defect wholly arising from some other cause . Whatsoever effects there are then of the divine power now existing , more may be produced : new species of things may be added , and new worlds made , whatever becomes of the hypothesis of the habitableness of the planets , and of the opinion , that every fixed Star is a Sun , at an almost immense distance from the earth , and from one another : and those things , which are , might have been endowed with different powers , activities , qualities , impressions , motions , and operations ; and matter made capable of other far different modifications , and determinations of particular motions , from which might have been derived inconceivably great variety of other natural productions . And here it may be necessary to interpose , that God does no more , than what he first wills : his power is directed by his wisdom and divine pleasure , which is the rule and measure of it : which consideration should justly satisfie us about the late creation of this visible world , in which we breath . To call in question therefore the accompts given of it by Moses , who fixes its beginning not many thousand years ago , as our modern Atheists and Deists do , and to object idle , foolish , unlearned , and groundless phansies against those authentick Registers , acknowledged in all ages since his time , and which the more grave and judicious sort of Heathen Writers have revered , and from whence they have borrowed several of their tenents both of philosophy and religion , though oftentimes artificially disguised , or corrupted with their fabulous additions , is altogether irrational . For let these men of high-flown wit and phansie deny , if they can or dare , and at the same time pretend to reason like Philosophers and Scholars , whether this is not to prescribe to the almighty and alwise God , what he should have done , and with equal impudence and impiety limit his will. For suppose , for arguments sake , that the world had been created forty or fifty thousand years before , or if they will , so many myriads and millions of years , and that the chronology of the Chineses , Chaldeans , and Egyptians , which latter is preserved out of the writings of Manetho , a Priest of that country , who lived in the time of Prolemaeus Philadelphus , by Julius Africanus , and out of him by Eusebius and Georgius Syncellus , were not fabulous , and proceeded not from a vain affectation of Antiquity , but had some ground in nature and history : yet considering the eternal power of the Godhead , the same question might as well be put , ( and it may be put thousands of years hence , if the present constitution of the world should continue so long undissolved ) why was it not produced sooner : this mighty space , as it seems to us , poor , frail , and mortal creatures , who are permitted by the great God , who made us , to live here upon earth three or fourscore years at furthest , being comparatively inconsiderable , and holding no proportion to a duration , which had no beginning . Thus , at last , these conceitedly inquisitive men lose themselves in the rambling and unbounded flights of their phansie , or else run themselves upon this gross absurdity , that dull and unactive matter is eternal , and take upon them to direct an alwise and infinite being , when , and what worlds he should make : not considering , that the mind of God is unsearchable , and past the comprehension of finite understanding , and that no reason ought to be demanded of his divine will and pleasure , and of his actions ad extra , as the School-phrase is . For want of this consideration also , others there are , and the Platonists especially , who under a pretense of advancing the divine goodness , do really , and in effect , destroy it ; whilst they make the emanations of it physical and necessary , which are most arbitrary and free , and the pure results of his will. The powers of moral Agents are at their own disposal , to use when and how they please : and by this they are discriminated from natural ; who act according to their utmost strength and vigour , unless their activity be hindred by a miracle , and from brutes , birds , and other animals , who are devoy'd of reason , and follow their innate instincts , motions , and appetites . Where there is a principle of knowledge and liberty in the mind to guide and direct it , as in men , who have thereby a power over themselves and their actions , it is far otherwise : and it is not necessary , that they do all which they can do . Nor is this power therefore to be accounted idle , and to no purpose : because they can make use of it , whensoever it shall make for their interest and advantage , or whensoever their reason , or even their phansie , shall judge it fit and proper to reduce it into act . Much more is this to be allowed to God , whose other attributes are as infinite , as his power : Psalm cxv . 3. Our God is in the heavens ; he hath done whatsoever he pleased . Psalm cxxxv . 6. a Whatsoever the Lord pleased , that did he in heaven and in earth , in the seas , and in all deep places . And if his wisdom had thought fit , and if he had once willed the same , instead of creating one world , he might have created a thousand . However , the object of the divine power in its fullest latitude and comprehension , abstractedly considered , is , whatsoever is absolutely and simply possible . By which terms we are to exclude ( b ) 1. Whatever is contrary to the nature and essential perfections of the Godhead . Thus it is impossible for God to lye : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ebr. vi . 18 : to which passage , as to many others in that Epistle , * S. Clement alludes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : because he is a God of infinite veracity . God cannot deny himself : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. ii . 13. God cannot but make good his word , whether we will believe , or no : if we are resolved to be Infidels and Scepticks in the midst of so much conviction , which Christianity affords concerning the truth of its mysteries and doctrine , and the truth of its promises : if we throw in our scruples and doubts , and distrust his word , we shall one day be convinced and ashamed of such irrational infidelity : his word shall infallibly be effected ; veracity being as essential to God , as necessary existence : and if God cannot but be , he cannot be otherwise , than just and true . If we believe not , yet he abideth faithful ; he cannot deny himself . And for the same reason we remove from God whatsoever savours of imperfection , as being repugnant to the idea , which we have of him , who is a being infinitely and absolutely perfect . And in strictness of speech , if such things could be done , he would not be omnipotent ; because they are arguments and demonstrations of weakness . For what is a lye , but a plain confession of guilt , and of fear , that we dare not tell and own the truth , when we are demanded it ? Unfaithfulness is a breach of that moral honesty and integrity , which humane nature and the civil laws and rules of government require between man and man. God is alsufficient , and therefore cannot stand in need of the assistence of his creatures : whereas we want , because we have not an absolute and full power and command over things , and cannot dispose of them , as and when we will , to supply our selves . Our being deceived proceeds from our ignorance : but God cannot be deceived , because he is omniscient , and knows the secret thoughts and intentions of the heart , and all things are naked and open before him : there being an utter impossibility of error in the divine understanding . Our sickness flows from ilness of temper , natural decays of animal and vital spirits , and tainted and vitiated bloud and other humors ; and death is the punishment of sin , and the effect and consequence of a frail and brittle constitution : the curious machine of the body , being quite worn out by age , at last falling into pieces , tho' otherwise never so carefully preserved from the disorders of intemperance , or the mischiefs of chance , or the assaults of violence . All which imperfections the very notion of a God does wholly exclude and remove . 2. By this we are to exclude whatever implies a contradiction or a repugnancy in its nature ; as that the same thing should be and not be at the same time , and in the same manner and respect : and that things , which have been , should now be made not to have been . Things might not have been , before they were : but when once they have been , they cannot but be : which onely is a necessity by way of supposition . Whatever then is repugnant to the nature and essence of a thing is therefore impossible , because otherwise the thing would be the same , and not the same : the essence would remain entire , and yet be destroyed at the same time : which is a clear and manifest contradiction . Power therefore , in the essential notion of it , is no way extensible either to the doing or reconciling real and perfect contradictions : because the opposite terms destroy each other , and consequently there is an utter impossibility of their subsisting together : and if we examine the contradiction thoroughly , we shall find , that there is always in one of the terms a plain and manifest denial of being . Thus to imagine , that the humane nature of our B. Saviour , by reason of its union with the word , should become in a manner immense , and fill all places , because the Godhead does ; what is it , but to confound essential properties of things , which are altogether irreconcileable ? or to assert , that a body , continuing one and the same , should yet be multiplied into several entire wholes : that the entire body of Christ should be in the least crum of a wafer , and the several parts of it be distinct , and retain the same figure and order , and be extended at their full length , as they lye unconfused as it were in an indivisible point : be in heaven and upon earth at the same time : be upon a thousand altars together in the most distant parts of the world , without any discontinuity , and be brought thither by the pronunciation of five words , not to urge the ugly and horrid consequences , which flow from the admittance of such a grosly absurd opinion ; what is it , but to impose , under the pretense of an infallible authority , upon the faith , understanding , and reason of all mankind , and peremptorily lay down contradictory and self-destroying notions , as necessary terms and conditions of Catholick communion ? If in things , which are plainly and confessedly possible in themselves , we are not to engage the infinite power of God without a just cause , nor to think God almighty obliged to make good our groundless and extravagant phansies : much less are we to destroy the nature of things , and swallow down and maintain real and manifest contradictions , and make that , which would be one of the greatest wonders of the world , supposing , that it were possible , to be done ordinarily , and every where , and every day , a thousand times , without any other proof , than our bare phansying so : as they do , who maintain the doctrine of Transsubstantiation in all the School-niceties of it , against Scripture and reason , against the principles of nature and philosophy , against the attestation of sense , and the judgment of antiquity , and against the experience of all mankind : and do all this , rather than admit of a figurative expression in the words of the Institution . In favour of this monstrous tenent , the Romanists object to us the incomprehensibility of the mysteries of faith ; and hence think , that they may elude all those unanswerable difficulties , which this new doctrine is charged with , and that there is argument enough to satisfie their doubts in that misapplyed saying , the effect , it may be , of rapture and indiscreet devotion , Ideo credo , quia est impossibile . But the great disparity , which is between them , is easily obvious to any one , who will give himself leave to consider things calmly and fairly , and not suffer himself to be imposed upon by a pretense of an authority , absolutely to be obeyed and submitted to , as well in doctrine , as in matters and decrees of discipline , without the least scruple and hesitation . As , 1. That there is the highest reason in the world to believe the mysteries of faith , tho' they transcend our utmost capacity ; because they are expresly and clearly revealed in the writings of the new Testament . It is the greatest security of our faith imaginable , that God has said it ; and therefore let the thing revealed seem never so unlikely and harsh to my understanding , I have as much reason to believe it , as any thing , which happens ordinarily every day , and presents it self to my senses ; nay more : for there is a possibility , that a particular person may be deceived sometimes , not to say all mankind , even in a matter of sense : but there is an utter impossibility , that God should be deceived in any proposition he has thought fit to reveal . But this they will not pretend to say for their Transsubstantiation , that there is the same evidence of Scripture for it , or indeed , that they have any evidence at all , as many of their own party have confessed ; and for want of which they have recourse to the authority of the Church . Besides , their greatest stress for the proof of it wholly lyes upon a gross and unnatural sense of words , which are capable of a far easier and more agreeable interpretation , especially when the other words , used by our B. Saviour in the blessing and consecration of the wine , are most certainly and undeniably figurative . 2. These articles are essential to the Christian faith : the doctrine of it cannot be entire without them : and besides , they were explicitely believed and assented to , as to the matter of them , from the first ages of Christanity , tho' there were some disputes raised about the terms , by which they were expressed , and a latitude used in the explication of them : and the disbelief or denial of them was justly branded with the odious name of heresie in general Councils : and the dissenters anathematized and thrust out of the communion of the Church , and the true doctrine of the Christian religion , as delivered by Christ and his Apostles , secured and established against the corruptions and innovations in after-times by publick Creeds universally received . Whereas this is a meer novel doctrine , first brought into the Church the better to establish the gross errors and superstitions relating both to the opinions and practises of Image-worship , and advancing by degrees in times of horrible ignorance and corruption of manners , till it came first to be decreed and established an article of faith by the Assessors of the Lateran Council : besides , it does no way serve or promote the interests of Christianity , but does very much prejudice it , and expose it , I am sure , to the contempt of the enemies of it , both Turks and Jews , who choose rather to continue in their infidelity , than submit to it upon their first disbelieving their very senses . 3. There is a vast difference between them in respect of their subject-manner . Things relating to God are above the level of our understanding ; most of our little knowledge being derived from sense , which cannot reach those objects , that are altogether abstracted from it : whereas this falls under the examination of our senses and reason : they are things we every day converse with : things we may safely pretend to judge of , as being every way proportionable to our faculties . 4. These articles of faith involve in them no true and real contradiction , as the doctrine of Transsubstantiation does . The Christian religion proposes nothing to our belief , but what is possible , and therefore credible ; as has been proved by several learned men of our Church against the heterodoxies and blasphemies of the Socinians : nothing , which contradicts or thwarts the common and established notions of nature : I say , the doctrine of it , as it is contained in the Scripture , and according to the ancient tradition of the Catholick Church , and the explications of the first oecumenical Councils : to both which , tradition and authority , next to the sacred Scripture , which is the rule of faith , we ought to have regard even in controversies of faith ; and not as it is perplext and entangled by the bold niceties of the School-men , who have corrupted the truth and simplicity of the Christian religion by the mixtures of the philosophy of Plato and Aristotle . So that we do not limit the divine power , or deny it to be infinite , as the bigotted Romanists pretend , because we reject this figment of Transsubstantiation , as a false , absurd , and contradictory doctrine , ( besides the other above-mentioned exceptions , which no sophistry or cavil can honestly and truly put by , or justly satisfie ) which they ought to prove to be in the number of things possible . All which we believe from the nature of this attribute , as we are obliged , that God can do . 2. The second proposition is this , that nothing can hinder the effects of God's power , if once he has willed and determined the same * . And of this truth , both of nature and religion , the very Heathen had a fixt belief and apprehension , viz. that all opposition made against God was vain and ineffectual : and that though some , according to the fictions of their Poets , were so foolish , as well as impious , to make a war upon the Gods , and attempted to pluck Jupiter out of his throne ; yet they always came by the worst , and were cast down from their hopes , and from those mountains , which they had laid one upon another to scale heaven with , to feel the revenging effects of that power , which before they had so much slighted . Here below power may be either balanced and resisted with success , or else it may be undermined or baffled by wit , and policy , and stratagems of war : and great armies have sometimes been routed and vanquished by inconsiderable numbers , and have met with shameful defeats and overthrows . But the divine power is irresistible : there is no withstanding it : the whole creation must needs tremble and sink at the presence of God : and this the proud Assyrian King was forced to confess , when he was recovered from his phrensie : Dan. iv . 35. That the inhabitants of the earth are reputed as nothing , and that God doth according to his will in the army of heaven , and among the inhabitants of the earth , and none can stay his hand , and say unto him , what dost thou ? So that we see , that the credibility of this article is founded not onely upon Scripture and revelation , but upon nature and right reason : which I shall more fully prove , by making good . II. The second general head , that the attribute of infinite power is essentially involved in the notion and idea of God. Power in it self is an excellence and perfection : and things are more or less valued according to the greater or lesser degrees , which they have of it . I do not mean that force and energy onely , such as is found in inanimate beings , arising from the several dispositions of matter , whereby they are apt to make those great alterations , that are in the world : because their operations are necessary , but withal limited to a few particular effects : nor such a power , as is in brute creatures , arising from the strength and quantity of animal spirits , from the temper of bloud , and from the make and constitution of their bodies : but such a power , as is directed by reason , and is arbitrary and free , and may be used or not used , according as upon debate and deliberation shall be judged most convenient : such a power , as extends it self to various objects , and effectually brings to pass , what is designed in the mind , and contrived in the brain : a power , whereby a man has a full command over things , and can subject them to his will and disposal , and make use of , so as to advance himself , and get the mastery over others , and make himself be dreaded every where . Yet however such a one , who has attained a despotick power , whether rightfully by succession , or by force of arms and cruelty , or by the arts , whether of lawful or wicked , policy , may please himself with the success of his councils and stratagems and dextrous management of affairs , both in peace and war , and phansie great matters of himself , and swell with the thoughts of his acquired greatness : he is not able to withstand the least sickness : this can soon mortifie him , and bring him upon his knees , and make him sensible of his weakness , and the folly of his pride . When God does but arm the most despicable creatures against him , and gives them a commission to assault and invade him , the least infliction baffles and routs his hopes and confidences , gives him a fair prospect of himself and of his defects , and shews him , what a miserable creature man is at the best , who cannot secure himself of health , of happiness , of life for one moment . By this he is made to see and acknowledge , that there is something above him , to whom he is accountable , that orders and disposes of all things at his pleasure : that all that power , which is distributed among so many creatures , in such a strange variety and subordination , is derived from some supreme being , in whom it is united , and infinitely much more : and if that he withdraw his influence , or blows upon any counsel , it comes to nothing , and the designs of these mighty men , who have got the empire of the world into their hands , are soon at an end together with their lives , and they faint away , and drop into their graves , and all their thoughts perish ; because all the power they have is but the communication of his will , an emanation of his providence , and an imperfect shadow of that power , by which he governs the world : all second causes being influenced by him , and acting onely by virtue of what they have received . For it is the plain and unconstrained collection of reason , that nothing has of it self a power to act , whereby it contributes to make up the harmony of the world : that their essences and the operations , flowing from them , are both limited , and are easily dissolvible by that power , which first made them ; and that they have a dependence upon a being , which is infinite , and almighty , and independent . What a blot and stain would it be to that fair idea of a God , to imagine , that any thing possible could be above his power , or too hard for his omnipotence ? what were this but to cloath him with the infirmities of a man , to level him with his creatures , and to take off that essential and necessary distinction between them ? This power then must be infinite : for what can limit or restrain it ? who can put a force upon him , or stop his procedures , when there is nothing equal and co-ordinate ? can man , whose breath is in his nostrils , who a few years since had no being , and that which he has , he owes wholly to another , born an infant into the world , made to his hands : he , as soon as he comes to years , and can use his reason , and discern things , quickly perceives his weaknesses and wants , and cannot help himself . Can the united strength of other creatures ? They act onely , as they are directed : all that they have is plainly borrowed , and at the disposal of him , who made them . They may be traced to their originals , and are perishable in their natures : it is the power of God , which , as at first gave , still continues to them their being . Now to demand , why is there then no infinite effect of an infinite power ? is to forget , that this implies a contradiction : infinity being an incommunicable attribute , and onely peculiar to God ; and therefore the distance will ever remain infinite between the opposite terms of such a relation , as that of the Creator to the creature . But God has given sufficient displays of his power , and the effects of it are so various and innumerable , that they are convincing and demonstrative arguments of its being infinite , and that no power less than such could ever have produced them . The invisible things of God from the creation of the world are clearly seen , being understood by the things , that are made , even his eternal power and Godhead . i Rom. 20. We judge of worldly productive power by vast piles of building : but what is a Pyramid , or an Aquaeduct , or a Colossus , or an Amphitheater , to the orderly and glorious frame of things ? how pitiful and mean in comparison of the heavens ? Let us cast up our eyes thither , and there behold * the several orbs moving on in an uninterrupted order , the swiftness of their motion , and withall the greatness of their bodies , that the earth , about which poor mortals contend so much , and to get a little part and share of , which they cannot possess long , venture their quiet and their lives , and oftentimes their very souls , is but a point in respect of them : the vast distance between us and the heavens : the glorious and inexhaustible brightness of the sun and the stars , and the kind influences of them upon all things here below , and the like : and we cannot but be filled with the admiration of God , who made them . The heavens declare the glory of God , and the firmament sheweth his handy work . Let us reflect upon the situation of the earth , how it is hung upon nothing in the middle of the heavens , having no foundation to rest upon , but a magnetical vigour , imprinted by the hand of God , whereby the parts of it are so firmly united , all of them tending toward the center by an innate principle of gravity , that , if it were possible for it , according to the phansy of Archimedes , to be moved out of its place by any engine , it would return speedily to it again : the virtue and fruitfulness of it in producing those various sorts of plants , flowers , and trees , with those several minerals and metals , and other fossils , which lye hid in the bowels of it : the great variety of living creatures , which serve for the ornament and beauty of the creation : and above all , let us contemplate man : the curious make and frame of his body , and the uses of each part : but chiefly the faculties of his mind , whereby he is able to govern himself and the other creatures subject to him , and even make use of those things , which he cannot alter and change , and derive a benefit from them to himself . Now the conclusions , naturally arising hence , are 1. That the builder and maker of all is God : because this frame and constitution of the world is above all created strength and power , and things could not make themselves , but owe their being and original to his divine will , and to his infinite power and wisdom : and 2. That he , who made the heavens , and the earth , and all things therein , who has hung up those lights in the sky , which flame so brightly : who has imprinted such a swift and unwearied motion in the stars : who has filled that vast distance of space between us and them with so subtil and perspicuous a body : who has cast the earth into such a figure , that every part of it might enjoy the influences of the heavens with the greater advantage , and as it were interchangeably and by turns : who has caused those deep channels for the waters , upon which Ships may pass from one extreme part of the world to the other , and keep up and maintain a commerce with all mankind ; and the like : He can do much more : his power is not confined to any one effect : if he does but once will the same , presently a new world shall start up out of nothing . For what shall hinder ? it being equally easie to an infinite and inexhaustible power to make more , as one . Who questions an Artists power , who has brought some curious piece to perfection , whether a statue , or a picture , or a watch , or a medal ; but that supposing the same conveniences , he can make more according to the first model , and vary and alter it according to the several workings and movings of his phansie ? and if this be so easily conceivable , and withal so agreeable to reason , who can doubt of those lesser things , which have been brought to pass in the several ages of the world : such , as are the alterations of the course of nature for a time , as the standing still of the sun and moon , ( that disorder in the heavens , which this interruption might cause , being soon after removed , and the former regular motion restored ) the dividing of the red sea into two parts : the waters of it rising up and standing on an heap , the wonders of Aegypt , and all those stupendious miracles , wrought by our blessed Saviour and his Apostles ? for if we consider things thoroughly , as great things are done every day : but the commonness of them takes away the wonder , and makes us slight and neglect them . Let us embrace either of the two Hypotheses , it matters not . One would judge it more incredible , that so great a body , as the sun , or earth , should move at all , than that the motion of the one or other should be interrupted and stopt for some hours , but that our senses and the interchanges and vicissitudes of day and night , and the several seasons of the year , assure us of it : and it is as great , if not a greater , wonder , that the tides should be so regular and periodical according to the course of the moon , and that this flux and reflux should be made twice almost in five and twenty hours , than that the waters in a small gulph , as is the Arabian , should rise and swell as it were into a mountain , and leave part of the channel dry and bare , and to be passed over on foot . They will say , that these admirable effects are according to nature : a word used by these men , who are afraid to own a Deity , to very ill purposes . But what do they mean by nature ? Do they mean a principle of things , void of life and understanding ? but can the stately , and curious , and regular frame of things flow from such a principle ? Can that , which has no sense , or understanding , or life , or skill , be the author of such beings , which are endowed with all ? How comes it to confer that upon others , which it has not in it self ? If they say , that they mean by nature that order of things , which was fixt and established by God , the supreme cause , in the beginning , by which the world is ordinarily governed : why then will they deny the God of nature to be able to alter it , when it shall make for his glory ? A serious reflexion upon the ordinary works of nature will quickly silence all those doubts and scruples , which have been raised by a company of ignorant , illiterate , and debauched Atheists and Deists against the belief of the miracles recorded in the Scriptures , and confirmed by unquestionable evidence of thousands , who have seen them done , and were actually present at the doing of them , upon this foolish pretence , because they seem to contradict the present state of things , as if that could not be altered , changed , and exceeded : which is nothing less , than to limit and tye up as it were the hands of an almighty Agent . Thus nature and reason fully and unconstrainedly give in their suffrages to the truth of this article : and certainly , tho' some shallow wits may acquiesce in second causes , and think , that they have attained their end , if they can find out some of the nighest and most immediate , and relying very vainly and presumptuously upon the supposed strength of the Atomical or Mechanical philosophy , go about with great impiety to exclude God from having any thing to do either in the making or governing the world : yet whosoever , like a wise and true Philosopher , and sober rational man , will search further into the originals of those immediate and fundamental causes of things , and carefully observe , how they are linked and tyed together ; in what excellent order ; and to what wise ends and purposes ; he will find himself under a necessity of having speedy recourse to the infinite wisdom and power of God : and therefore , as that excellent person , the Lord Verulam , observes in his Essays ; God never wrought a miracle to convince Atheism : because his ordinary works sufficiently convince it . Now as it is altogether absurd to proceed upon slight and narrow principles , taken up from the observation of the present and usual state of nature , to the prejudice of the truth of miracles , which suppose it alterable , and actually at that time altered : so it argues the same presumption and folly to doubt of the possibility of a thing , and deny the great truths and principles of religion , whether natural or revealed , meerly because they are above our faculties , and are not proportionable to those ideas and conceptions , which we derive from sense and the impressions of outward objects . Which is The third general head of this discourse , which I undertook to make good : namely that III. It is altogether unreasonable to deny the verity of the divine attributes , and limit the power of God in things possible , or refuse to submit to the belief and acknowledgment of the mysteries of faith , because they transcend either our power , or our understanding and comprehension . Which proposition I shall consider in its particular branches . 1. It is most unreasonable to lay a restraint upon God almighty , and limit his power , and deny any thing to be possible , which is no way repugnant to the essential perfections of the Godhead , and does not involve in it self a real and manifest contradiction , upon this pretense , because it transcends our power , or the whole power of created nature . In this indeed , as I have intimated above , we have the advantage of all other creatures here below , that they act either necessarily , or else spontaneously onely * , that is , according to natural instincts , and are hurried on to their several objects by the force and sway of their appetites , and consequently do nothing by deliberation and choice . Thus the birds build their nests spherically , and the bees are very artificial and curious in making the hony-comb , and the silk-worm and the spider spin a very fine and subtil thread : they perform the task , which the wisdom of the great Creator has set them , and are directed to those ends by his omniscience , and to those onely : for they cannot vary these actions , peculiar to each , according to their different powers . It is man onely in this visible world , tho' sent into it weak , and helpless , and unarmed , who , when grown up to maturity of years and judgment , by the help of his wit and reason , can conquer the other creatures , and make them serviceable to his uses , and easily master them , notwithstanding their wildness and fierceness , and hereby exercise an entire dominion over them , as being constituted Lord of the creation : who can first design and contrive , and then perform and execute , what lyes within his reach and within his view . It is by this , that he has invented that great number of instruments and engines , whereby he reaches heaven , and takes an accompt of the order and motion of the stars , and of their several periods and revolutions , tho' at that vast distance from them , and makes them serviceable to the measuring of his time , and directing him in his travels and voyages . It is by this , that he dares commit himself to that inconstant element , and by the directive virtue of a contemptible stone , as it appears to be , tho' more valuable for this admirable use , than all the diamonds of India , can find his way in the great ocean , where there is no track , and encompass the world from one pole to the other , and keep pace as it were with the sun in its eastern and western course . It is by this , that he raises stately mansions and fortifications , for his pleasure and defense , cuts through rocks , and joyns distant rivers and seas by artificial channels , and invents those curious manufactures , together with that great variety of other artificial productions , which serve both for ornament and convenience . And all this is done by a dextrous and skilful application of actives to passives : by framing and shaping the materials , which are made to his hands : by putting different things together , by enquiring into their nature and use : by study , and experience , and observation : by often repeated and adventurous tryals : by casting about in his thoughts , how to secure himself of success : by proceeding slowly and by degrees , according to method and order : and the success has been glorious and admirable , and a new world of things has been added ; and every where , except in sandy deserts and uncultivated plaines and forrests , and in such countries , where the wild people are not reduced to gentleness and civility of manners , are erected monuments of mans wit and power . But how great soever this may seem , yet it is very little , and pitiful , and inconsiderable in comparison of what he does not know , and what he cannot do : thousands of things there are above his power , which neither his wit nor his arm can reach : it is not in his power to create one atome of matter : he does but disguise things all this while , and put them into new shapes . All that he can pretend to , is but to know nature ; and that very imperfectly , and to imitate it , as well as he can , and draw rough copies of that perfect original . For how rude , and homely , and inartificial are the best pieces of the ablest Artists , if compared with the curiousness , with the neatness , with the beauty of natural compositions ! These are so curious and admirable , wrought with such excellent and extraordinary skill , that the most sagacious and inquisitive cannot fully comprehend them . All things are so exactly and geometrically fitted to their proper uses , even the least fibre , and the minutest particle , tho' imperceptible to the naked eye : there being nothing idle and useless in nature . There is so much accuracy and perfection in the meanest and most contemptible pieces of the creation , that the more a wise man , a Philosopher , considers , the more he is at a loss : and the result of his serious thoughts , after they have been long busied and tired out in the search , is this , that they are all the works of a divine hand , guided by an infinite wisdome . Thus every considering man , even by a slight , much more serious and deliberate , contemplation of nature , cannot but be fully satisfied and convinced , that there is an all-powerful being , which has wrought all these glorious effects : or else such a one , if yet such a silly creature , which has the shape , and pretends to the reason of a man , can be found , must fall into this prodigious and irrational error , which no one can be guilty of without the just imputation of phrensie , that all that he sees , is not the production of contrivance and design , but meerly of accidental hits , strugglings , and conjunctions of little particles of matter , floating up and down in an infinite empty space : that things fell into this admirable order and frame , which has distracted and confounded the wits of all ages fully to understand and make out satisfactorily , at first as it were of their own accord , as if they had had life , and sense , and power to determine their own motions , and mutually agreed to do this , having first made themselves : or which is as gross and foolish a phantasie , ( though herein the Aristotelean Atheist thinks himself a fine wit and a subtil arguer in comparison of the Atheists of the Epicurean sect ) that they are improduced and eternal : that the sun moves in the Ecliptic to the great advantage and benefit of the world , and not in the Aequator , or in any of the Parallel Circles , meerly because it happened so after long shiftings and infinite irregularities of motion : and that it still keeps the same course as it were out of choise , and sympathy , and good nature . But now how difficult , how false , how ridiculous , to say nothing of the impiety of it , must such a way of arguing and proceedure be , to judge of God by our narrow scantlings of wit and strength , to measure his power by our weakness , and the good or ill success of our endeavours and undertakings : when we are ignorant of the utmost strength of nature ; what may be done by the conjunction and combination of several beings ; how and in what manner they may operate one upon another ; and what effects they may produce : and especially , if we reflect , that many things have been pronounced impossible , and given over as such , that is , in respect of us , and not in the nature of the things themselves , and for the wit and art of man to effect , which have been discovered by the industry of after-times . Why then should any man pronounce a thing impossible , which involves in it no repugnancy to actual existence , and hereby pretend to overthrow the doctrine and faith of miracles , because they are above the strength of nature ? when the power of God , as has been proved , is immense and infinite : and by the same argument he may as madly conclude , notwithstanding his high-flown pretensions of arguing according to the principles of strict reason , several things in the world , nay the world it self , not to be made , and maintain dull and stupid matter to have been eternal : which is a manifest gross absurdity : meerly upon this supposal , because if they were made , they must be made by a power above natural and humane . 2. It is most unreasonable to reject the articles of revealed religion and the mysteries of faith , because we cannot fully comprehend them . Before these men , whether Deists , or Socinians , renounce the belief of such articles and mysteries , let them try their reason in explaining the difficulties of nature : let them resolve all those Problemes , if they can , which have exercised the Philosophers of all ages : and if upon trial they cannot satisfie themselves or others in those ordinary phaenomena , where they have their senses to assist them : if they cannot tell , how things are done , which are done daily : if many of the ordinary operations of nature be abstruse and unintelligible : if they cannot trace her in all her labyrinths and windings , and are quite tired , and forced at last to give over the pursuit : if plain matters of sense cannot be fully accompted for : why should they presume upon the strength of their little knowledge , and make their reason the measure and standard of divine truth , allowing that onely to be true and certain which suits with it ? He is very unfit to judge of any piece of art , suppose a picture or a watch , who knows nothing of design or clock-work ; and especially at first view , without taking notice of the several shokes and lines , and the proportion of the parts of the one , or the hidden springs and wheels of the other , which give it that orderly and regular motion . And if an Artist reject their judgment , as foolish and incompetent , because grounded on no principles of knowledge and skill : shall we not much more reject these mens either bold determination or peremptory denial of things , which they neither understand , nor have throughly considered ? such , as pretend , that they cannot believe either a creation , because they cannot tell how to admit of a vast empty space , before the world was made , or how it should be made , no matter praeexisting ; or a resurrection , because they cannot see how the scattered atomes of dust shall rally and reunite , and constitute the same man again : such , as disbelieve the articles of the Christian faith , because they cannot form clear ideas , and full and comprehensive notions of them : and upon the same pretense these very men , who will believe nothing , but what they can make out and demonstrate by reason , will , if they follow their own principle , quickly commence down-right Atheists , and deny God to be infinite , omniscient , and eternal : of which necessary and essential attributes of the divine nature we cannot have complete and adequate conceptions , our narrow faculties being no way capable of it . But if there be such a vast difference between man and man , upon the accompt of education , industry , experience , learning , and the several ways of advancing and improving reason and the natural faculties of the mind : if the conceptions of things be clear , easie , and distinct in some , without wracking or straining the phansie , which are clouded , perplext , and confused in others , by reason of some natural or accidental hinderances and disadvantages , through dulness and stupidity , or settled prejudice : if we are ignorant of the possibilities of nature , and cannot tell , how far and in what manner natural causes may act : what can be more unreasonable and unjust , than for a man , whose knowledge is scanty , and power confined within a narrow circle , and who is so apt to mistake in his judgment of things , to oppose his reason to God's infinite wisdom , as if it were equally clear and comprehensive ; to pretend , that his conceptions are the adequate measures of truth ; and that God can do no more , than what he , poor finite shallow creature , is able to think ; and to reject clear and express revelations of God concerning himself , upon the accompt of a phansied incongruity and a seeming repugnancy to his reason ? If the creatures , which are of a different order of being from us , cannot at all , much less fully , understand and comprehend what we do according to the dictates of reason and wisdom , and the results of deliberate counsel and study : because life , and sense , and animal motion are not able to reach so far , without the assistence of an higher and nobler faculty : what an unpardonable piece of arrogance is it for a man to think his reason able to comprehend the things of God , when there is such an infinite disproportion between them ; and call in question the truth of the divine revelations ; and measure all by this crooked and deceitful rule , whether it be agreeable to his phansie or not ? It is a most rational and infallible ground of faith , that God , who has revealed these mysteries , cannot utter a falshood . It is more certain than demonstration , if God has once said it . There are some monsters in the world , whose lusts and debaucheries have suggested to them doubts about the being of God , and the truth of his attributes : and a consciousness of their guilt has made them wish , that there were none . No one was ever found , who acknowledged a God , and did not at the same time acknowledge , that he was just and true . Pythagoras found no opposition , when he taught , that there were two things , by which men became like to God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by speaking truth and doing good : both perfections naturally streaming from the divine nature . So that upon the whole matter it will appear , that it is nothing but pride and a presumptuous conceit of mastering all the difficulties of religion by the strength of reason , which put them upon the denial of these revealed truths , and that this pride and presumption are altogether unjust and unreasonable . Which was the thing to be proved . From this necessary , essential , and fundamental notion of the divine power , these following inferences , relating to practise , may most certainly be drawn : 1. That we are to repose our whole trust and confidence in God , whose power is infinite . We naturally fly in case of distress and danger to a power , which is able to protect and relieve us . There is no man , but needs a support some time or other . Men are not always able of themselves to resist successfully the assaults of envy and malice : but this way envy may be at last conquered , and enemies brought over and reconciled , or else defeated . Let this therefore be the great comfort of our minds , that God is both able and ready to assist us in our utmost and greatest dangers , and in all the particular difficulties and distresses of our lives , which may befall us . It was a reflexion upon this , which made David break out into those triumphant expressions : Psalm xlvi . 1 , 2 , 3. God is our refuge and strength , a very present help in trouble : therefore will we not fear , tho' the earth be moved : and tho' the mountains be carried into the midst of the sea : tho' the waters roar and be troubled : tho' the mountains shake with the swelling thereof . And v. 7. The Lord of hosts is with us : the God of Jacob is our refuge . 2. That we are to stand in fear and awe of God , and do nothing , which may displease him . Fear is a passion , which usually results from a reflexion upon power : and according to the nature and degrees of it , the fear will rise and encrease proportionably ; and therefore the power of God , who is able to punish us eternally , is a most rational ground of fear . S. Luke xii . 4 , 5. says our B. Saviour to his disciples ; Be not afraid of them , who kill the body , and after that have no more , that they can do : but I will forewarn you , whom you shall fear ; fear him , who , after he hath killed , hath power to cast into hell : yea , I say unto you , fear him . And with this argument the heroic woman encouraged her young son to endure the torments and cruelties of Antiochus , as his six brothers had done before him , rather than save his life by violation of the divine law : I beseech thee , my son , look upon the heaven , and upon the earth , and all that is therein : and consider , that God has made them of things , that were not ; and so was mankind made likewise . Fear not this tormentor , but being worthy of thy brethren , take thy death , that I may receive thee again in mercy with thy brethren : as you may read the tragical history in the second book of Maccabees , chap. vii . Whosoever reflects seriously * on God's infinite power , will never presumptuously do such things , as may draw on him his displeasure : and upon a true sense of his guilt , will be restless , till by repentance and a good life he is reinstated in the love and favour of God. 3. That the sense of our weakness and defects should teach us humility and modesty in our enquiries into the great mysteries of religion : there being as great reason for us to submit our understanding to the revealed truths of Scripture , as our will to its commands . He , who religiously adores and believes a God , and acknowledges him to be a being infinitely perfect , will not dare to question the truth of his revelations : and as firmly will he believe , that all those promises and threats , which are contained in the holy Scriptures , which have a reference to a future state , shall one day be fulfilled . For with what pretense can any one doubt or disbelieve their fulfilling , who reflects upon God's truth and power ? All doubt or distrust ariseth from a double cause , either because men are not real in what they say , and so intend it not : or else want power to make their words good : neither of which can possibly have any place here . For God is a God of infinite veracity , and all his promises are infallibly real and firm : and he is able to perform them . We value not indeed those menaces , which are the effects of an impotent passion ; when we are out of their power , and when they cannot reach us : but there will be no flying from God : his eye and hand will find and lay hold on us , wherever we are . He , who made me at first , and placed the several parts of my body in that comely order , in which they stand , and which from time to time in continuance and in the succession of a few months were fashioned , when as yet there was none of them , he can raise up this very body at the last day , and will raise it up : and of this I cannot pretend to have the least rational doubt , were it ten thousand times more difficult to conceive , than it is : because he has absolutely promised it , and his veracity is obliged for it , and his infinite power can easily make it good . Does God threaten impenitent and incorrigible sinners with everlasting torment in hell ; I with trembling submit to the truth of this threatning : because he can easily continue a creature in a miserable being , unconsumed , and that for ever : and I know he will do it , because he has said it . And upon this belief and assurance we are to provide accordingly , that so we may avoid the strokes , the fierceness , the terribleness of his revenging hand , and may partake of those most glorious promises , which his goodness and mercy in Christ our Saviour has made over to us in this life , and which his infinite power will make good to us for ever in the next . A DISCOURSE ABOUT THE CERTAINTY and EVIDENCE OF A Future State. HOW much it is below a man to busie himself wholly in the pursuit of earthly things , whether honour , wealth , or pleasure ; and how contemptible a creature he is , notwithstanding all his acquists of outward greatness , unless he does raise his mind to the contemplation of better and nobler objects , whosoever will reflect seriously upon the nature and faculties of the mind , by which he is enabled to discourse , and reason , and judge of things and of their consequences , unless he is utterly forsaken by his reason , and governed by brutal appetite , will be forced to acknowledge . Besides , there are such continual changes and vicissitudes of things here below , so much uncertainty in them , and withal , so little satisfaction to the rational desires of the soul , such intermixtures of good and evil , ebbs and flows of prosperity , sickness , and discontent , and disappointments , and various anxieties , arising from irregular passion and distemper of bloud and humours , and a thousand evil accidents , which no wisdom or care can prevent , notwithstanding the flattering intervals of health , and ease , and pleasurable self-enjoyment , taking up the greatest part of our lives , and death at last , after three or fourscore years at most , seizing upon us , that , even according to the judgment of natural reason , and the more refined Heathen have acknowledged it , the condition of humane life would be very miserable , and all things considered , inferior to that of other creatures , if there were no life hereafter in another world . Nay , amidst those corrupt principles , which barbarousness and sensuality had super-induced among the wilder sort of Heathen , immersed in blind and stupid ignorance , and destitute of all helps and methods of knowledge and learning , they yet retained a belief and exspectation of another state after this life : this could not be wholly effaced out of their minds and memories : these thoughts pursued them , wherever they went : and when they met with violence and hardship , and were oppressed by the irresistible strength of invaders , and suffered unjustly , in all these straits and difficulties , they comforted themselves with faint hopes of it : and tho' they could not by reason of fatal prejudices and prepossessions , taken up from sense , and of the want of the true knowledge of God , and his attributes , have any just apprehension or notion of the resurrection of the body , yet they all concluded unanimously for the life , and being , and subsistence of the soul. So that the wild and savage people of Afric and America , as well as the more civilized , and cultivated by philosophy and the discipline of laws , give in full evidence against the Atheistical wits of the age , who with an unparallel'd boldness maintain , that when a man has acted his part in this life , he goes off the stage , and disappears for ever , that the soul like a flame , when the matter , which fed it , is spent , is wholly extinguished , and vanishes into soft air ; that we came into the world by meer chance , and shall be hereafter , as tho' we had never been : as the Author of the book of Wisdom elegantly brings in the Gallants of his time triumphing and entertaining themselves with such idle , phantastick , and irrational hopes ; chap. ii . 2. and that when a man dyes , there is an utter end of him , a dissolution of soul as well as body , every element taking its own , and the whole swallowed up in the universal mass of matter , out of which it was at first made : singing out with the chorus in Seneca's Troas : Quaeris quo jaceas post obitum loco ? Quo non nata jacent . and , Post mortem nihil est , ipsaque mors nihil . But it ought not to be exspected , as to the Heathen , that they , whose eyes were dim and weak , and who were involved in thick clouds and mists of ignorance , should have a clear view and prospect of another world , and that those heavenly objects should appear to them , whose understandings were darkned with false notions and principles , in their full brightness . However , it is most certain , that they did believe a life after this : and made it the great incentive and encouragement of virtue and courage in dying for their country : and when they did ill , and that in the dark , with all possible secrecy and undisturbance , and with all security , under no restraint of law , or fear of punishment ; yet their hearts misgave them , and in private and alone they dreaded the evil effects and consequences of their guilt . I am not backward to acknowledge , that this opinion , belief , and exspectation of another life , might be oftentimes clogg'd in the best of them with mixtures of doubts : the prepossessions of sense stifling the dictates of right reason and the suggestions of natural conscience . Even that excellent person , Socrates , who was one of the first among the Greeks , who freed his reason from the entanglement of vulgar opinions in matters of religion and moral philosophy , which the corrupt Theology of their Poets had introduced , and who died as it were a Martyr for the unity of the Godhead , spake somewhat doubtfully of it in the discourse he had with his friends , the very day of his death : the sum of which is preserved by Plato in his dialogue , entitled Phoedo , or of the soul. He said , he would not be positive and dogmatical : but however he profest his hope , that he should pass immediately to the company of those good men , who died before him , whose souls survived in some happy place he knew not where . This was far from the heroick and steady assurance of S. Paul , who after his second appearance before Nero , when he saw , that there was nothing but death to be exspected from the Tyrant and his bloudy Officers , triumphs in his neer approaches to it , as the entrance to a blessed immortality . 2 Tim. ii . 6 , 7 , 8. I am now ready to be offered , and the time of my departure is at hand . I have fought a good fight : I have finished my course : I have kept the faith : henceforth is laid up for me a crown of righteousness , which the Lord , the righteous judge , shall give me at that day . He seemed as sure of it , as if he had had the crown upon his head , and had been actually in heaven . What Philosophy can scarce reach , being at that vast distance from it , that Christianity easily discovers . Reason is the same in all mankind ; but reason , assisted by revelation , is like the eye armed with a Telescope : it not only sees things clearer and better , but discovers new objects ; such as before lay hid , and were indiscernible to the naked sight . A Christian man , that is , if he be more so , than in profession , and if his immoralities have not altogether corrupted his mind , and plunged him into the very dregs of infidelity , cannot at all doubt of a future state . He looks upon himself as a pilgrime , and is travelling toward a better country , that is , a heavenly : here he has no continuing city , but looks for one to come . His hopes are fixed elsewhere : and the doctrine of faith assures him of the certainty and reality of his hopes , and plentifully affords him good and well settled and unmoveable grounds , upon which his expectation is founded . But setting aside the proofs from the clear , and full , and uncontrollable revelations of Scripture concerning the different states and conditions of happiness and misery in the other world : as having now to do with men , who throw off all belief of the sacred writings of the Prophets and Apostles , and reject their authority ; in order to their conviction I will only make use of arguments drawn from the principles of reason and of natural religion , which they pretend to admit and embrace , in proving , that there are things to be hoped for and feared in another world ; that is , that there are rewards and punishments to be distributed hereafter according to our good or ill behaviour in this life : and that a full , and positive , and satisfactory proof of this is derivable from the nature of things , and that such evidence is sufficient , and cannot with any shew or pretense of reason be rejected . I shall only by way of preliminary lay down this following proposition , of the truth of which these men cannot but be fully sensible ; viz. that the belief of this natural truth , so universally received , that is , in all ages and among all nations , is very conducive to , and has a mighty influence upon , the well-being of the world . It is indeed one of the grand bases and principles of all religion , whether natural , or prescribed by positive institution . If all things were to end here , and no exspectation of any thing future , men would little care to be virtuous or religious for virtues or religions sake . For tho' to live virtuously and religiously , that is , according to the law of nature and the law of God , be agreeable to our rational faculties , and creates a greater joy and serenity in the mind , than what all earthly , sensual , and brutal pleasures , enjoyed to their full height , can afford , and consequently does carry along with it its own reward : yet it is justly to be feared , that the satisfaction of having done ones duty would be judged meager and empty in respect of those gross delights of the senses , and be lookt upon as the effect of melancholy and chagrin , and it may be , of mistake and folly ; and that religion would have but few votaries upon this noble and generous principle . The only business then of life would be how to be rich and great : strength would be the law of justice , and right and title measured out by the longest sword . Innocence would be no security against oppression and violence ; but rather their sport and prey . Luxury would go hand in hand with ambition : pleasures , tho' never so unmanly and impure , should be wanting to no sense : the appetite should be sated with wine and lust , and then raised again with charming incentives and provocatives . Men would play the beasts more solemnly , make the whole creation administer to their wantonness and riot , and spend their whole time in the excesses of extravagant mirth and jollity . Conscience , alas , and honesty would be accompted meer empty names : corrupt interest and policy would raise themselves upon the ruines of religion and morality . Deceit and evil arts should soon take place , where there was no hope of prevailing by open force . A mans own will , were it never so unreasonable , should be the onely rule of his life : and the gratification of an irregular appetite should be the onely law of his mind . Next , the belief of this fundamental truth is the great and necessary support of government . It is like the middle stone of an arch , which sustains the whole building : it keeps the world from falling into confusion , and relapsing into its original chaos . All government would quickly be at an end : laws would not have sufficient strength to hold men in to their duty ; at least , they would be like spiders webbs , onely proper to entangle petty offenders , who could not break through them . They would no longer obey , than they were forced : they would be impatient of living under such restraints , which , as some of our modern Virtuosi pretend , abridge them of their natural liberty : and if so , they were to be treated like wild beasts , and pent up in dens and caves from doing mischief . Every man would pretend to have a right to every thing : and Mr. Hobbs's absurd and phantastic hypothesis about the state of nature would be really introduced into the world by innumerable instances and examples of cruelty and injustice , to the shame of humane nature , and utter overthrow of humane race . Such continued clashings and fightings would be more fatal and pernicious , than plagues , hurricanes , earthquakes , and inundations , and would quickly dispeople the earth of all its inhabitants . It is the belief of another world , which secures government , preserves authority , and gives strength to laws . Fear and hope have a great influence upon our lives : they are very imperious passions , and shew their power sufficiently in all the great transactions of mankind , which are done with reason and design . They are natural to us , and will never forsake us : and their strength increaseth proportionably , according to the nature , and quality , and degrees of those rewards and punishments , on which they are fixt . Now if these rewards and punishments were only , temporary , if after death there were nothing further to be feared or hoped for , men would not value the utmost severity of law , to gratifie a passion , suppose lust or revenge : they would willingly run the hazard of dying , so as that they might either enjoy their extravagant phansies , or ruine and dispatch their enemy : death in it self being not so terrible , ( the fear of which several passions can easily overcome ) but as it is a passage to eternity . He , who is grown so desperate , as not to value his own life , is easily master of another mans : and nothing could deter such an one from acting the greatest villany imaginable . But now , if there be rewards and punishments after this life ended , if these rewards and punishments be everlasting , if these everlasting rewards and punishments be dispensed and proportioned according to the actions and behaviours of men here in this world , if this be certain , and if it be believed and exspected as certain , the just and well grounded hope of future happiness will powerfully perswade and incite us to the practises of a virtuous and holy life ; and the fear and dreadful exspectation of future endless misery will as powerfully deter us from the commission of those wickednesses , which render us justly obnoxious to such punishments . For who would not be happy for ever , if he either might or could ? who in his right wits and calm thoughts would be content to be miserable to eternal ages ? who would make it his choice to be damned , if he might avoid it ? Now as to the proof of a future state from the principles of natural religion , the certainty and evidence of it are founded on the justice of God and his governing power : which render it undeniably necessary . Nothing perplext the minds of the ancient Philosophers more , than to see righteous and virtuous men oftentimes afflicted and opprest , and the wicked and dissolute prosperous and triumphant . No phaenomenon whatever , which they pretended might be solved and accompted for by their several hypotheses , without interesting a Deity at all in their solutions , troubled them so much , as this : these difficulties were great and perplext , and disagreeable , as they thought , to the common notions of reason , equity , and justice , imprinted upon their minds : so that in the tumultuous workings of their thoughts , they began to question , whether God ( for such a supreme being they could not , they durst not deny ) had any thing to do in the government of the world , who permitted such disorders , and seemed so unconcerned . But upon wise thoughts and sedate deliberation they quickly recovered , and generally condemned the doctrine of Epicurus , and readily acknowledged , that all the great revolutions , that were in the world , all the odd and strange events of things , and the different conditions of life , as to good and evil , so seemingly repugnant to the rules of right and wrong , were for wise ends and purposes permitted to come to pass : that there was a soveraign infinite being , who governs the world according to his will and pleasure ; and that all things are subject to the rules and laws of his wisdom and providence . This , after all their researches into the causes and reasons of things , notwithstanding the great difficulties , wherewith they had been entangled , was generally acknowledged by them , as the voice and dictate of universal nature and clear and right reason . The Schools of all the sober Masters and Professors of Philosophy , both at Athens and Rome , sounded with this doctrine : and all , who pretended to virtue , and honour , and understanding , very few excepted , embraced it . It was to the belief of this prime truth , and the practises of religion grounded upon it , that the wise and judicious * Cicero ascribed the astonishing success of the Roman Arms in the several distant parts of the then known world , where their victorious eagles percht ; that it was not , because they were more numerous , or excelled either in the arts of policy , or in the art of war , ( as if the Galls or the Carthaginians had been inferiour to them in valour and discipline , for they had had frequent experience of the contrary , and had been sadly distrest by both ; and Brennus and Hannibal were names , which had made Rome to tremble , or as if the other nations , as the Greeks , or the Spaniards , or even their own neighbours and countrymen , the Italians and Latines themselves , whom they conquered , and brought under the jurisdiction of their imperial City , were not so numerous , or not so cunning and ingenious , and excellent in discipline and civil arts and accomplishments of life ) sed pietate atque religione , atque hac una sapientia , quod Deorum immortalium numine omnia regi gubernarique perspeximus : but in piety and religion , and in this peculiar wisdom , that they acknowledged , that the great affairs of the world , and all things in it , were governed and over-ruled by a Deity . This truth they retained , notwithstanding the grievous errors , which they had taken up concerning the multiplicity of inferior Gods , and the horrible and shameful scandals of their idolatrous worship . But our improved reason , enlightned with the knowledge of the true God , does more fully and clearly , upon just and easie reflexions , prove and make manifest to us , that God , who created the universe , is an alwise God , holy , just , and true ; that righteousness is essential to his nature ; that nothing comes to pass , or can come to pass without his appointment , at least without his permission ; that what now seems disorder and chance , is wise contrivance and design ; and that all the confusions brought upon the world , tend to illustrate God's wisdom and power , who can and will bring beauty and order out of them . If all things then in the world are under a law , the law of their respective natures , and act according to the established laws of their creation ; and if there be an over-ruling providence seen every where : man certainly , who is capable of a law , by reason of his intellectual faculties and liberty of will , cannot be supposed left to himself , to act , as he wantonly pleaseth , without being accomptable to a superior power . He , who made him , and continues his being to him , has a right to govern him , that is , may , if he will , lay down laws and rules for the right ordering of his life : and he has actually done so : and every man is conscious to himself , that he is obliged by virtue of his creation and dependence upon God to obey that law . Now it is not so much the equity , the agreeableness , the advantage , or necessity of a law , as the sanction , which makes it to be obeyed , and preserves it inviolable . If God then be the governour of the world , and particularly of mankind , and if he governs man according to the laws and rules of justice , the necessary and fundamental maximes of government will oblige us to believe , that he will accordingly reward and punish . There is one Law-giver , who is able to save , and to destroy . But we see daily , how the laws of God are violated , and that the violators of them oftentimes escape unpunished in this life : and we know , what ill use impatient and inconsiderate men have made of this forbearance and long-suffering of God. Is not bloud-thirsty cruelty , for instance , a manifest breach of the law natural and divine ? that multitudes of innocent persons should be sacrificed to the revengeful and wanton humour of a Tyrant ; which was the case of the primitive Christians during the reigns of the heathen Roman Emperours : who does not detest as impious and inhumane ? yet how many of them , who have been guilty of this barbarity , have left the world without any mark of the divine vengeance upon them ? they having had whole armies to defend them , and assist them in their outragious and bloudy massacres . Who is not concerned for the sufferings of good men in all ages ? when they are dead , they are pitied perchance , and men weep over their graves , and celebrate their memories with anniversary orations , and speak great things in praise of their courage and virtue , which no opposition , no trouble whatever , no not death it self , could tire out and overcome . This is all the reward , which they have in this world : and certainly in it self a very poor one , tho' justly due to their name and memory . But while they lived , oftentimes they were destitute , afflicted , tormented , wanting the conveniencies of life , exposed to extreme poverty , and to cruel mockings and scourgings , wandring about in deserts and mountains , and retiring to dens and caves for shelter ; and outlawed by sanguinary edicts from the society of mankind : and at other times condemned to the flames , or to wild beasts in their Amphitheatres , or to gibbets and crosses , or to wracks and wheels , and such like cruel deaths , with all possible ignominy , as well as torment . Does not the justice of God make it necessary , that there be a distribution of rewards and punishments hereafter , according as every one deserves ? Can the government of a most holy and alwise God be supposed imperfect and defective in so necessary a part of it , as is distributive justice ? Can God be thought to give laws on purpose , that they might be broken , and to reward the breakers of them , and to have no regard to those , who conscientiously obey them ? This most certainly evinceth , that there must be another life after this , wherein God will vindicate the honour of his justice and providence , which now seemingly suffer , and do himself right in the sight of all mankind . If there be a God , there will be a future state , because God cannot be otherwise than just . For tho' he hath an absolute power over his creatures , yet he governs them according to rules of eternal rectitude and justice , and has declared from heaven his wrath and indignation against all unrighteousness of men , which is the transgression of those rules , and his veracity , as well as his justice , will oblige him to make it good . If it be said , that this evidence of reason is not so clear and convincing , as that , which ariseth from Mathematical demonstration , or the attestation of sense , tho' it should be granted , nothing can be gained by it to the prejudice of the truth and certainty of this doctrine : which I shall shew in these two particulars : I. That this evidence of reason is fully satisfactory of it self . II. That in a matter of this nature no other evidence can or ought to be exspected . I. That this evidence of reason is fully satisfactory of it self , will appear hence , because it is highly irrational to doubt or deny such proofs , as are grounded upon the evidence of reason , meerly upon this pretense , that the evidence of Mathematical demonstration and of sense is clearer . For tho' all the maximes and postulata of Geometry , with the several Theoremes and Problemes built upon them , be in themselves so clear and evident , as that upon a right perception either of the terms , or of the manner of construction , we readily and easily yield our assent to them without the least demur : and tho' the judgment of sense be certain , that is , when nothing , requisite to make the sensation perfect , is wanting : yet the Sceptick has called in question the truth of both , upon this foolish pretense , that for ought he knows , and can be throughly convinced of , all this Mathematical evidence may be a fatal and settled delusion : that it is possible , that a man may be most deceived , when he thinks himself most assured : that the collections and inferences of what we call reason may be false and deceitful : that the impressions , which material objects make upon the phansie , may be onely chimerical : that when we see and hear , and discourse , we may but onely think so : that we have as little certainty of things , when we are awake , and are very attentive and serious , as when we are asleep and dream : and that our whole life may be but one continued scene of phansie and imagination . So that the most common , and universal , and establisht truths of nature may be , and have been called in question by subtil Sophisters , who have a mind to cavil . But who does not deride and condemn such scepticism as very silly and irrational ? Men are not to be perswaded or disputed out of their senses , and their belief of first notions , by such idle and phantastick suppositions : the possibility of the truth of which is overthrown several ways , as , by the reflexions , which the understanding makes upon it self , whereby we clearly know what we know : by our acting according to deliberation and fixt principles : by our being conscious to our selves of the continued and repeated actions of our lives : by confirmed and undoubted experience , that , tho' we are deceived , when our outward senses are suspended by sleep , and the phansie takes a liberty to amuse us with a thousand various shapes and figures , and sometimes with strange conjunctions of things , which neither exist , nor can possibly exist , we make certain conclusions from our awakened senses , when we have the full and entire use and exercise of them : and because it is inconceivable , either how such a delusion should arise of it self , and be essential to the nature of man ; or how that God should suffer it ; that is , that he , who is of infinite truth , and wisdom , and justice , should force us by the very constitution of our nature to believe a lye , and embrace error under the semblance of truth : and that too without any help or means of discovering our being convinced of our mistake , or at least should leave us to such great incertainties , that we should have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule to distinguish between , and discern truth from falsehood , and that he should give us reason and sense for no other end or use , but to deceive us , at least to perplex and distract us with doubts and scruples , whether we understand and see , when we both understand and see . The certainty and clearness of Mathematical demonstration ( as also of such propositions , as are said to be aeternae veritatis ) ariseth hence , because it is conversant about things abstracted from matter , or , rather to speak more clearly and distinctly , it is founded in the essential notions and properties of things , which have an inseparable dependence upon and connexion one with another , without any regard to their actual existence ; as that all the lines drawn from the center of a circle to the circumference are equal ; and that the whole is greater than any of its parts : which is infallibly and universally certain ; it being essential to the nature of a thing , considered as entire and whole , to be made up of many parts united and connected together , and therefore necessarily greater than any one of those parts actually divided or conceived divided from it . And the like is to be said of all the essential attributes and properties of a sphere , cylinder , ellipsis , or any other Geometrical figure whatever : tho' there were no exactly spherical , cylindrical , or elliptical body in nature , or could be framed such by the power of art . Such speculative truths carry in themselves their own evidence : and the understanding very readily assents to them : and let me add , the more readily , not only , because it would be the effect either of a natural or shamefully absurd stupidity to deny such evidence , which would be the same thing , as to maintain gross and palpable contradictions ; but also because it is no mans interest to do so . For nothing is more certain , than that interest oftentimes rejects the clear results of reason ; than that the judgment is oftentimes enclined to pass a wrong sentence , even against knowledge and just proof of the contrary , in favour of a false opinion , if it be advantagious ; that what we do not like , and is disagreeable to our designs , does not easily get admittance within us : we demur upon it , and raise difficulties and doubts , and pretend , that we cannot understand it ; when the true reason is , it makes against us , and therefore we will not . And this is one great reason , why the Atheists and Deists set themselves against the fundamental truths of religion , and labour so much to confirm themselves in their infidelity , by making use of their wit and the little reason , that is left them , to find out new difficulties , and raise objections , to justifie and defend themselves in their unbelief , in opposition to the rational , wise , and just sentiments of good men , whom they most absurdly represent under the nickname of Believers , that is , credulous . For these men are fully convinced , that their practises are altogether inconsistent with such professions : that if they admit these truths , they must quit their present course of life , unless they could have the patience to live under the anguish of self-condemnation , which would turn all their luscious enjoyments into gall and wormwood : that if there be a God , and that his power and justice are equally infinite , he is to be feared and adored : ( for who would dare to live in open defiance of his laws , and blaspheme him daily , who believes , that he can punish him eternally for such defiance and blasphemy ? ) and that if there be a future state , they must not then live like the beasts , which perish , and which are altogether unconcerned in it . But the pleasures of the animal life have corrupted their minds : they are immersed in sensuality : they have given up themselves to be governed by their appetite : to gratifie that is their only study and business : it is death to them to think of a sober , restrained , and mortified kind of life : it is not their interest , they know , as the case stands with them , to believe , that there is a heaven or an hell : and therefore we need not wonder , if they cry out , that they see no force in this or that argument , in which the whole world has hitherto acquiesced , as just and satisfactory , to convince their judgment . Nothing will content them , but Mathematical evidence and demonstration : tho' it may very justly be feared , that if the evidence , they so foolishly call for , were prejudicial to the end and purposes of life , which they pursue , they would deny even that too . II. No other kind of evidence in the case of a future state can or ought to be exspected or demanded . And the reason is , because the subject-matter is not capable of it . There are different ways of proving things agreeable to their respective natures , both in Metaphysics , Natural Philosophy , Ethics , and the like ; of the conclusions of which , fairly deduced according to the laws of method , there can be no just doubt : every science being built upon certain general principles and rules , taken up , either from experience and observation , or else drawn from the common notices and consent of mankind . Often repeated trials and experiments , which have succeeded well , sufficiently convince us of the truth of several things , which we will not pretend to demonstrate . If a matter of fact , in it self not unlikely , much less impossible , be confirmed by credible witnesses , or by authentic records , it would be a very strange piece of niceness in us , to deny the truth of it , and call for demonstration : because we have all the assurance , which relation and history can give us , that it is so . To perswade a man , that it is his duty to be just , and honest , and sober , and chast , I am onely to make use of moral arguments . To prove to him , that he has a command over himself , as to his actions , I shew him the absurdities of the doctrine of fatal necessity : and if he should persist and demand further satisfaction , I can do no more , than make an appeal to himself , whether he does not find a power within him of acting or not acting , as he pleaseth : whether he does not deliberate with himself , whether he had best do it or no : and when after some demurs and debates he hath determined his will , of his own accord , which before was indifferent either to this or that , whether he doth not consult about the means to bring about his design : and upon a survey of several , make choice of such , as he judgeth most proper and effectual . In these and the like cases , we can have no Mathematical evidence and demonstration : yet we cannot rationally doubt of the verity of their proofs : tho' the evidence and assurance be onely moral , yet it is such , as will perswade any man , who is free from unjust and irrational prejudice . Besides , upon this kind of assurance a depends all the actions of our lives . No man can demonstrate to another , who has not been there , that there are such countries , as India , Persia , and Turkey , or such great cities , as Delhi , Agra , Ispahân , and Constantinople ; and yet men send their estates thither , tho' they have onely the reports of others for their assurance , and the ability and integrity of the persons , whom they employ and trust in the management of their rich trade . That they are the sons of such and such persons , they are onely assured by the testimony of others , and chiefly of their Parents , who have taken care of their education . It would be idle , monstrous , and unnatural to deny to pay them the respect and reverence , due to them , both by the laws of God and nature , upon a pretense , that they have some scruples upon their minds , whether they be their parents or no : and that it cannot be made out demonstratively to them , that they are so . What other assurance have they , that the deeds and conveyances , whereby they hold their estates , derived down to them from their ancestors , at the sealing and delivering of which they were not present , are not counterfeit ; and would they be contented to have them called in question upon such a phantastick supposition ? No one can demonstrate to himself out of Euclide and Archimedes , that the house , wherein he lyes , will not fall upon his head : and yet for all this bare possibility he sleeps securely and without any disturbance , and will not lye in the open air . Not to heap up more instances in a thing so common , and every where to be met with . All satisfaction concerning the certainty of a future state is offered , that can be justly demanded . We have the evidence of reason , and the evidence of religion , which is founded upon the belief of it : the justice of God makes it necessary : and the doctrine of providence and of the government of the world by the alwise and omnipotent Creator suppose it . Things future are not triable by b sense : they are the objects of our hopes , and of our fears , and of our belief , and of our exspectation ; and therefore cannot be proved to exist the same way , as things , which every day present themselves to our sight . But how are these men assured , that there is no future state ? what demonstration can these great Masters of reason , as they think themselves , whom nothing less will content and satisfie , bring to the contrary ? It is but just and reasonable , that they who deny , or so much as call in question , the truth of any opinion , tho' built upon probable arguments , should produce arguments , if not of greater , yet at least of equal probability . To deny a thing boldly at first , without giving any reason for the denial , and then to be very peremptory in the affirmation of a contrary proposition , is against all the laws and rules of wise discoursing and arguing , and is not the effect of judgment , but of meer trifling and foolish conceitedness : much more when they pluck up the very foundations of a science ; when they destroy the principles of nature ; when they condemn a truth , as is this of a future state , which all mankind in all ages has received and embraced , except an inconsiderable number of wretches like themselves , they should be throughly convinced before hand , that their proofs are just and good , and little less than infallible . But all which they alledge in behalf of their infidelity , is either , that they cannot frame a just and clear idea of such a state : or else they make some little and unphilosophical exceptions and cavils at terms , as Spirit , incorporeal substance , and the like : which is the way of Mr. Hobbes ; ( tho' the notion of an incorporeal substance and of thought is as easie to conceive , and as little liable to just exceptions , as of substance in general , or of substance in extended matter ) pleasing themselves onely with the gross images of sensible beings . They cannot pretend to any direct and positive proofs : they neither can nor dare say , that what they imagine is certain and infallible . They only think so , and wish so : and indeed for their wishes they have some reason , tho' none for their opinion . For what malefactor can think of his trial and the consequences of it with any kind of patience , and not wish at the same time , that there were no such things , as a law and a judge to execute that law in their deserved punishment ? And besides this , they very foolishly and idly alledge , that they have not spoken with any , who have arisen from the dead to give them an accompt of it : as if before they would be convinced , whether there be such places , as a heaven or an hell , they would have an exact survey taken of them ; and several chorographical schemes and maps made to describe them the better to them . But is not this a most irrational and senseless ground of their infidelity ? Have we not in the sacred writings undoubted testimonies of several raised from the dead , beyond all possibility of denial , of which faithful and authentic registers have been made to inform posterity ? But may it not also be justly supposed , that these very men , if the most real and certain apparition possible were made to them , after they had recovered themselves from the surprize and affrightment , into which such a gastly sight might cast them , would look upon it onely , as a meer phantome ? as Cassius , one of the sect of Epicurus , told his friend Brutus , as Plutarch writes in his life , that the evil genius , which appeared to him , was the effect of his melancholy ; no other than a dream and the roving of his disturbed imagination , when he was between sleeping and waking : or if a dead person , raised again to life , should appear to them , they would cavil , and say , that he had not been really dead : they would find out some such foolish and idle pretense and excuse , and still hold fast their beloved conclusion . The rich man in the Parable , when he was in hell , was very sollicitous for his surviving brethren , that they might not come into that place of torment : and therefore made it his request , that a messenger might be sent thence express to forewarn them ; but the proposal was rejected , as unjust and unnecessary . They were sufficiently instructed out of the divine writings , that there was such a place : the Law and the Prophets were continually read , and sounded in their ears , that they could not pretend ignorance . Besides , if they hear not Moses and the Prophets : neither will they be perswaded , tho' one arose from the dead . But let us suppose , in order to the conviction of these men , if any of them should chance to cast their eyes upon these papers , that there were an equal probability on both sides : that as much might be said against the certainty of a future state , as for it : that God had not so clearly and expresly revealed his will in the holy Scriptures about it : and that the case had not been so fully determined , but yet hung as it were in aequilibrio : yet because it is of an eternal consequence c , right reason and common prudence should teach a man to make choice of the surer side : nay , if there were less degrees of probability for it , we should make provision however , for fear , that it should prove so . If in matters of ordinary speculation , which signifie nothing to our interest and advantage , whether they be true or no , ( for what am I the better , whether the Ptolemaic or Copernican hypothesis best solves the various appearances of the heavens ) we relinquish the vulgar opinions , which have the prescription of antiquity , and which seem confirmed by sense , as being swayed by more rational proofs and evidences : certainly in a business of such moment , as is the living hereafter for ever in happiness or misery , when there are so many arguments to sway and encline our belief ; when we have all the assurance , which things , that are future , and not yet seen , can possibly have : when the danger is so great , and the loss infinite and irrepairable , it is a folly beyond all expression for any person to suffer himself to be cheated , by the corrupt judgment of sense , which in this case cannot pretend to arbitrate , and by the little cavillings and oppositions of a gross phansie , into the belief of the contrary . If onely the probable hope of gain makes men despise certain danger , and carries them round about the world to the utmost points of East and West : if they undergo , not onely with patience , but with great readiness and chearfulness , all those uneasinesses and hazards , which such long voyages in tempestuous seas , and through various climates of excessive heat and cold , necessarily subject them to : if they venture their health , and oftentimes their lives : and that too with the good liking and applause of the world , especially if the advantage be any way proportionable to the danger : certainly the interest of our immortal souls should make us adventure as much for heaven , a place of infinite blessedness , where we shall live for ever , without feeling the decays of age , and without being weary of those unmixt pleasures , which it affords ; and where are heaped up treasures of glory , which no time shall exhaust , if we had not the infallible word of God for it , but onely the dictates of natural religion , and the evidence of right and unprejudiced reason . Columbus had no demonstration , that there were such vast tracts of land on the other side of the great Atlantic ocean , running out almost from one Pole to the other , which he afterwards discovered : he was onley lead by probable arguments to undertake that voyage : as thinking it very unlikely , that so great a part of the terraqueous globe , over which the Sun passes in his diurnal revolution , should be covered with water . It was lookt upon at first as a project , which had nothing to support it , but the strong phansie of the man , who proposed it : and it was a long time , before he could be furnished with ships , in order to make a discovery . But how were they alarmed at his return with the news , which he brought of another world , which had layn hid for so many ages ! how were the opinions of the old Philosophers confuted , that there could be no living between the Tropics , and especially under the Line , by reason of the intolerable heat , which the perpendicular projection of the sun-beams they phansied must necessarily produce : when they were assured from eye-witnesses , that no country in the world could be more populous ! Now our B. Saviour , who came down from heaven , has made full and clear discoveries of a glorious kingdom , and has laid down rules and directions for our journeying thither : rules and directions so plain , that we cannot fail of arriving at that blessed place , if we observe and follow them . What can any one alledge to justifie or excuse his solly ? how can he answer it to God , or to himself , at the last great day , if after all this he should doubt , whether there be such a place , as heaven or no , and so doubt , as wretchedly to neglect the happy opportunities of getting thither at the end of his life ? If , as Socrates argued a little before his death , nothing remains to a man after he is dead , then he would be the less troubled at what he was then about to suffer : for then he should cease to be mistaken , if he were mistaken . But if there be another state in the next life , as there is the highest reason to believe , and no reason to believe the contrary , what a foolish bargain will it appear , the Epicure has made in buying the vain and perishing pleasures of the world at the price of his soul ! It will then be an infallible demonstration , that he has acted against the common rules of prudence , in preferring a trifle , a shadow , a humour , before the favour of God ; before the fulness of joy , which is to be had in his presence ; before immortal blessedness , with which he shall see the righteous crowned ; which will heighten his anguish , and make it intolerable : and the thought of this will as much torment him , as the very flames , that he might have been happy as they , but for his own wretched carelessness and obstinate infidelity . To conclude this short discourse , which I most heartily and passionately recommend to the serious and impartial consideration of all such , as vouchsafe to read it . Seeing that there will be and must be a day of judgment , in which we shall give a strict accompt of our lives : that there is a future state , whose duration shall be beyond the limits of time ; that , when we depart out of this life , we launch forth into an ocean , which knows neither bounds nor shore : that there are eternal rewards and punishments in the other world : and that according to the tenor and habit of our lives , and the condition we are found in at our death , we shall receive our everlasting doom : how much does it concern every one of us so to live here in this world , that is , in the fear of God and in a conscientious discharge and practise of all Christian and moral virtues , as to live for ever happy in the next ! FINIS . Notes, typically marginal, from the original text Notes for div A60590-e210 a Theodoretus in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The things , which now exist , are not fully proportionable to the divine power , so as to exhaust it , but onely agreable to his divine will and pleasure . For God could have created more and greater things than these : out he would only make so many , and of such sorts , species , and denominations , as it pleased him . ( a ) The Greeke and Latine Fathers are very copious and careful , even to a philosophical niceness , in their explications and illustrations of these common notions about the just and proper object of the divine power : a collection of which the Reader may find in Bishop Pearson's elaborate and learned Commentary on the Apostles Creed , where he treats of this particular argument , as of the rest of the Articles , with great accuracy and judgment . More authorities might easily be added by one of ordinary reading : but I forbear at present ; it being a common place : and shall content my self onely to adjoyn the concurrent testimonies of the Master of the Sentences , and Thomas Aquinas . Petrus Lombardus lib. 1. Sententiarum xlii . distinct . Sunt alia quaedam , quae Deus nullatenus facere potest , ut peccata : non enim potest mentiri , non potest peccare . Sed non ideo omnipotentiae Det detrahitur vel derogatur , si peccare non posse dicitur : quia non esset hoc potentiae , sed infirmitatis . Si enim hoc posset , omnipotens non esset . Non ergo impotentiae sed poteatiae imputandum est , quod ista non potest . Again , Manifestum est , Deum omnino nihil posse pati , & omnia facere posse , praeter ca sola , quibus ejus dignitas laederetur , ejusque excellentiae derogaretur : in quo tamen non est minus omnipotens . Hoc enim posse non esset posse , sed non posse Herein following the doctrine of his Master S. Augustine , in his book de Symbolo , which he there cites : Deus omnipotens non potest mori , non potest falli , non potest miser fieri , nec potest vinci . Haec utique & hujusmodi absit , ut posset omnipotens . Si enim bujusmodi passionibus atque defectibus subjici posset , omnipotens minimè foret : and in his book de spiritu & literâ : Non potest Deus facere injusta , quia ipse est summa justitia & bonitas . Thomas Aquinas in Summa Theologica part 1. quaest . xxv . Artic. 3. Ea quae contradictionem implicant , sub divinâ omnipotentiâ non continentur : quia non possunt habere possibilium rationem . Unde convenientius dicitur , quod ea non possunt fieri , quam quod Deus ea non possit facere . Post. Peccare est deficere à perfecta ratione : unde posse peccare est posse deficere in agendo ; quod repugnat imnipotentiae . Et propter hoc Deus peccare non potest , quia est omnipotens . The whole of what has been said both by Fathers and Schoolmen upon this subject , is summed up by the learned Dr. Overall , ( then Dean of St. Pauls , and afterwards Bishop of Norwich ) in a letter to his Friend , H. Grotius , written 16 May 1613. in this brief definition and sentence : Potentia [ Dei ] activa , qua omnia possibilia , quae non implicant contradictionem , impotentiam , iniquitatem , aliudque quid Deo indignum facere possit . * In Epistola ad Romanos : edit . Oxon. 1633. 48. pag. 36. * Vid. S. Clementem Romanum pag. 36 , 37. * Vide hac de re S. Clementem Romanum eleganter differentem , pag. 27 , 28. * Arnob. adv . gentes , lib. 2. Lugd. Batav . 4 o. p. 55 , 56. * Vide S. Clementem , p. 37. Notes for div A60590-e1200 Plato in Phoedone . edit . Cantabr . 88. 1673. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 82. * Cicero in his Oration , de Haruspicum responsis , which he pronounced in the Senate . Quam volumus licet , P. C. ipsi nos amenius : tamen nec numero Hispanos , nec calliditate Poenos , nec robore Gallos , nec artibus Graecos , nec denique hoc ipso hujus gentis ac terrae domestico nativoque sensu , Italos ipsos ac Latinos : sed pietate & religione , atque hac una sapientia , quod Deorum immortalium numine omnia regi gubernarique perspeximus , omnes gentes nationesque super ●●imus . a Estne opus in vitâ negotiosum aliquod atque actuosum genus , quod non side praeeunte suscipiant , sumant , atque aggrediantur actores ? As Arnobius adv . Gentes lib. 2. pag. 47. Lugd. Bat. 48. 1651. there shews at large with great sharpness of wit and judgment against the Heathen of his time , who objected credulity to the Christians . b Nulla futurorum potest existere comprobatio . Cum ergo haec sit conditio futurorum , ut teneri & comprehendi nullius possint anticipationis attactu &c. Arnob. lib. 2. pag. 44. c Nonne purior ratio est ex duobus incertis & in ambiguà exspectatione pendentibus , id potius credere , quod aliquas spes ferat , quam omnino quod nullas ? Arnob. p. 44. 
A30629	----	Cavsa dei, or, An apology for God wherein the perpetuity of infernal torments is evidenced and divine both goodness and justice, that notwithstanding, defended : the nature of punishments in general, and of infernal ones in particular displayed : the evangelical righteousness explicated and setled : the divinity of the Gentiles both as to things to be believed, and things to be practised, adumbrated, and the wayes whereby it was communicated, plainly discover'd / by Richard Burthogge ... Burthogge, Richard, 1638?-ca. 1700. 1675 Approx. 460 KB of XML-encoded text transcribed from 297 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A30629 Wing B6149 ESTC R17327 13160933 ocm 13160933 98179 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Attributes -- Early works to 1800. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2003-06 Rina Kor Sampled and proofread 2003-06 Rina Kor Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion CAVSA DEI , OR AN APOLOGY FOR GOD. WHEREIN The Perpetuity of Infernal Torments is Evinced , and Divine both Goodness and Justice ( that notwithstanding ) Defended . The Nature of Punishments in General , and of Infernal ones in Particular Displayed . The Evangelical Righteousness Explicated and Setled . The Divinity of the Gentiles both as to things to be Believed , and things to be Practised , Adumbrated ; and the wayes whereby it was Communicated , plainly Discover'd . By Richard Burthogge , M.D. London , Imprinted for Lewis Punchard Bookseller in T●tnes in Devon , and are to be sold by F. Tyton at the Three Daggers in Fleetstreet . 1675. To the ever Honour'd JAMES ERISEY OF ERISEY IN THE COUNTY OF CORNWALL , Esquire . SIR , THere is no need we pass the Seas to seek a Countrey of Prodigies , our Own will furnish Instances enough of Men that would be thought more Merciful than God Himself ; who not finding in their Hearts how to condemn themselves or others to Eternal Pains , will not apprehend how God should find it in His. The main Topicks insisted on by those so tender dispositions in order to the extinguishing the Everlasting Fire are , First , The Finity of Sin , that in its own Nature cannot Merit an Infinite Punishment . Secondly , The Nature of Punishment , which is for Castigation and Amendment , wherewith the Perpetuity of it cannot consist . Thirdly , The almost Invincible Ten●ations that even Christians ( Weak and Impotent as they be ) are surrounded with , which renders the state of Absolute Perfection that only has the Promise of Blessedness , Unattainable by most of them . And is it not Hard that Poor Souls so very easily diverted from the Way to Heaven , ( though they have it shown them , ) should for ever be condemned to such a Hell ! Fourthly , The more Tremendous Circumstances of the Heathen , that never heard of Jesus Christ the Way , Truth and Life , who would be treated with Severity , with Rigour to Astonishment , if , for not Proceeding in a Path which they were never Acquainted of , They should be Damned to Eternal Torments . In a word , How can it comport with the Infinite Goodness , Love , Kindness , and Fatherly Bowels , of which Almighty God doth make Profession to the world ? And who can once think that Tender Mercies , that Compassions that never fail , should suffer Him so quietly , without Remorse , without Pity , to behold his Own Offspring Frying in Eternal and Unquenchable Flames ! You see Sir , how hard a Task that Person has , and in how large a Field he is to Expatiate , that will Establish Perpetuity in Infernal Torments ; which was indeed the only thing designed by me at first , but I found my self in Prosecution of that Design , instead of framing only one Discourse , if I would not have that One Defective , Obliged to Digress into several . Wherefore , I resolved to permit my Thoughts the liberty to range into the common Places of Hell , of Punishment in general , of Humane Imperfection and the Evangelical Righteousness , and of the Admirable Instances of Wisdom , Goodness and Justice in Divine Transactions with the Heathen , as well as Iew and Christian ; that Assuming this Freedom , I might Display the Syntax , Harmony , Connexion , Concinnity of the Notions I Employ , and on which I Bottom , with greater Perspicuity and Clearness , than otherwise I could have hoped to Effect it . In all , the thing I Principally Aim at , is to manifest what plain and sober Reason can do to solve Objections about them . I call the Whole Apologie for God , because the Arguments Alledged , are Criminations , Insinuating Want of Goodness , Justice , Wisdom in the great Creator , if really there be a Perpetuity in the Torments setled by Him ; And no Doubt , but when the Arguments are Accusations , to Dissolve and Satisfie Them , is to make an Apology . Little thought had I to have Engag'd my self on This , or on resembling Subjects , when I was Invited to it by a Letter from One from whom I as little expected it ; Who Reflecting on an Essay lately published concerning Divine Goodness , imagines it Imperfect , for that I do not from the Infinite Divine Benignity , conclude either the Non-Existence of Infernal Torments , or their Finite Duration . As if God cannot be Just , if he be Good. Such was the Rise of these Discourses , which I Dressed in the Habit of an Epistle , Not to interest therein the Person who Occasion'd it more than Others , but for Form-sake , that the Notions I conceiv'd , might enter in more easily upon the Readers Mind ; who , if intangled with the same thoughts , the samé Scruples it Obviates , may look on This Letter as One of Resolution , written to Himself about Them. As it is , I humbly make a Present of it to You. Not that I Presume to put the Honour of Your Name upon it , with design to get Protection for Defects and Weaknesses therein , that do not Deserve it ; But to Proclaim to All the World , that if Truth could need a Patron , I know None more Eminently Qualified to be He , than your self ; and None more Worthy of the Zeal and Highest Devotions of SIR , Your most Humble servant , Richard Burthogge , Bowdon , Aug. 25. 1674. ERRATA In the Text , p. 33. l. 22. r. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 35. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — : p. 39. l. 25. r. And Albeit it : p. 44. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : l. 13. so r. and : p. 78. l. 23. r. or laying of them on on those : p. 83. l. 10 , 11. dele ( ) p. 110. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 114. l. 8. r. Good : p. 124. l. 14. quae r. suae : p. 127. l. 13. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 133. l. 26. r. owns : p. 138. l. 20. r. leges : p. 160. l. 15. r. as is in us : p. 182. l. 13. dele and : p. 192. l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 228. l. 6. r. tam : p. 276. l. 14. r. Fable : p. 316. l. 7. r. at Rome : p. 319. l. 17. him r. it : p. 325. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 348. l. 16. r. Innovandi : p. 354. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 358. l. 10. r. Paulinum : p. 365. l. 16. r. conringi●s : p. 366. l. 2. dele the : p. 371. for Greece r. Aegypt : p. 383. l. 18. r. is derived : p. 390. l. 26. r. was : p. 391. l. 6. r. cited : p. 392. l. ult . dele Antient : p. 394. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 398. l. 8. r. Sapo●rs : p. 410. l. 20. r. their premises : p. 414. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Margin p. 266. r. Gazaeus : p. 275. r. Pimand . p. 299. after infra add pag. 383 , 384. p. 307. r. secundâ : p. 328. r. 374. p. 347. r. Ovav . p. 384. r. Diction . To his much Honoured and Worthy Friend Richard Burthogge Doctor of Physick . Honoured Sir , I Lately met with a Discourse of yours : both the Subject and Title of it , as well as the Authors name invited me to a perusal . What you designed in that Essay , I think you have very well performed : But I confess I expected more than I found , and I believe such a mind as yours , can both inlarge and improve the subject . Without doubt 't is true what you suggest , that it is a Satanical illusion , That God Rules by will ; that he hath no consideration of his creatures comfort , but only of his own Glory ; that he made the greatest part of men to damn them , and triumph in their ruine ; and that he cruelly exacts impossibilities , and obliges men to come , when yet he knows ' they cannot . But Sir , they are not Atheists , but men of great Devotion , and in the last Age admired for their parts , and piety , that confidently asserted such things as the Christian Doctrine . These are not only the Dogma's of the Hobbists , and Mahometans , but of Gentlemen of the Geneva Twang ; and therefore whatsoever an Atheist may be in his practice , according to these principles , he is speculatively Orthodox and Godly . I suggest this , because in your making the Atheist to personate — you know whom , you make too severe a reflection upon either their Learning or their Religion . Since ( Sir ) you have been pleased so happily to enter upon so good and gracious a subject , might it not be worthy your consideration to give an account How it is consistent with the Divine Goodness to inflict infinite and eternal Punishments for finite Transgressions ? Punishment ( according to the Notion we have of it ) is either for the Good of the whole , or of the part , and 't is inflicted not to torment the Criminal , but either to amend him , or the society of which he is a member , that both may enjoy the comforts , and the sweets of it : But what of good in everlasting Punishment is there to either of these ? or how doth it agree with the Notion of Infinite Goodness according to your own description ? Not to urge , that the most that are Christians , lye , and live under such odd circumstances , that they are very near in impossibility wholly to subdue and suppress the influences of sense , and yet must they be plagued or punisht with unspeakable and eternal tortures ? How much more dismal and tremendous doth it look that those People in America , Japan , China , Lapland , &c. that live under an unavoidable ignorance ( I mean morally so ) that yet these poor creatures for what they cannot help , shall be cast into Everlasting Darkness , and sorrows , and that there are no reserves for their acting for a happiness they have no notice of , or very little , or if they have , yet are ignorant of the proper methods to attain it ? How agrees this with Infinite and Eternal Goodness ? A return to such an Enquiry in order to a farther explication of Divine Goodness would do a great deal of service to the Religion which we own . Some such thoughts as these have disturb'd mine about the receiv'd and common Faith of future punishments ; and if ever your inclinations lead you to a second Edition of yours , some Considerations about such an Objection may not I think be impertinent . I hope I need not beg a Pardon for this trouble from a person that pleads for so much Goodness : but question not but you will candidly entertain and construe this bold offer of Your real Friend and Admirer , W. A. CAUSA DEI , OR AN APOLOGY FOR GOD. SIR , ALthough I am not so vain as to flatter my self into a conceit , that either the first or the second Apprehensions of All , or of Most are like to be as partial in my Favour , or Candid , as a Generous and Noble friends : Yet to obey you , and to acquit my self of some part of what I owe you for your Kindness to my former Discourse , and for your Civility to me , I am at last resolv'd to Expose Another to Mercy ; well Assured that whatever Entertainment Ruder hands may give it , It shall receive in Yours , and in those of worthy Persons , none but what is Fair and Equitable . And this is all it desires . Which that you may afford without Repugnance , I must oblige you to consider , that if you do not find in this Essay , no more than in the Former , the Gratification and Delight that Novelty in things is wont to bring with it , you ought not to impute it either as a Fault to the Author , or as a Defect to the Work , but to ascribe it purely to the Fulness and Riches of your own Mind ; it being that alone which renders you uncapable of such agreeable Surprize and Pleasure , as not a Few Resent in what appeareth New to them , because indeed there can but little seem so to one of your Endowments and Knowledge . But what talk I of things New : For as to my first Essay , whosoever shall but give himself the trouble to Remind the Method I imployed therein , will easily Determine I never had design of innovating new Notions , seeing if I had , I could not hope to evidence them in the wayes I there propos'd ( to do it ) either from the Scriptures , by which I was to regulate my self in all I said , or from the Philosophers . You may believe I only courted Truth , and that I resolved to express my self in common Notions , and to common sense , in Reasons that were suitable to Mankind ; fully Perswaded , that the things I treated on were of so ample , and so large a Nature , that no Arguments , no Notions of Scholasticks , or of any other private Faction , Party , Sect , or Division of men , would ever Adaequate , and Suit , and fit them . Notions deduced from common sense , are only capable of Adjusting things of common Concernment . And if I my self have any regard for these Conceptions , which have had the Fortune to entertain the World with Variety of Discourse , 't is only for their plainness and facility , because I take them generally to be such as every body that attends , will think he had the same before , and that he never thought otherwise : Which if they were not , I should be very much inclined to suspect them False , since I am apt enough to think it to be as true of Truth , as of the God of Truth , that it is not far from any of us , if we will but feel and grope after it . Certainly those Conceptions are not most likely to be truest , which are most elaborate , and farthest fetcht ; but which are easiest and most natural . Truth lyeth not so deep in the Well , as many ( with Democritus ) think , and who thinking so , do often overlook it . And having made you this Apology for the Plainness of my first Essay , I hope I need not add , that in this second you are not to expect Profound , Uncommon , Deep , Elaborate Notions , but Easie , Natural , Sensible , Plain and Obvious Ones , [ such as whoever reads , may comprehend ] in what I shall rejoyn to your Letter . which , that my Reply unto it may be the more distinct and orderly , I shall distribute into three Parts , and so proportion and adjust my Answer ; of which The First containeth matter of Reflection on Others . The Second , matter of charge on Me. The Third , matter of Exception , or Argument against Divine Goodness . Of these in Order . And first concerning the first Head , matter of Reflection on Others , These are not only Dogma's of the Hobbists , and Mahometans , but of Gentlemen of the Geneva Twang . And here I beg pardon for disowning that knowledge you impose upon me , concerning worthy Persons of the Geneva Perswasion ; ( for I presume , you mean Geneva Perswasion by Geneva Twang , a term I profess I do as little understand in any other sense , as I believe it not to be Canonical or Receiv'd in this . ) For I know not any under that Notion so forsaken of their Wits , or their Religion , as in terms to Assert , God Rules by Will , that he hath no consideration of his Creatures comfort , but only of his own Glory ; that he made the Greatest part of men to Damn them and triumph in their Ruine , and that he cruelly exacts Impossibilities , and obliges men to come , when yet he knows they cannot . But , if there are any under that , or other Notions , who affirm and assert such things , ( though properly I may not call them Atheists ) and indeed it were a Contradiction in the Adject so to do ) yet I think , I shall not be Uncharitable in believing that they that are none , have made many ; since I know not any more effectual way of inclining and disposing men unto Denyal of the Being of God , than to Represent and Paint him out to them , in Idea's not agreeable to common Reason , nor Sense . You may sooner make them believe themselves to be no men , than that there is such a God. They that have been constantly told that Contradictions cannot be , and that God himself can never make them be , will very hardly be induced to believe , that God himself is , if the very Notion they are taught of him be a contradiction . And who can reconcile the Roughness of these . Expressions of the Absolute and Tyrannical Empire of God , to those other softer ones of his Goodness and Kindness , and Tenderness for men ? Certainly , the Will of God by which he doth all things , is not absolute , and meer Will , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Counsel of Will ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good Will , Good Pleasure . And thus all men should speak . True it is , that all do not , for some , especially ( the ) Moderns , in Vindication and assertion of Divine Dominion and Soveraignty , have biassed too much to one Extream , using terms sounding not a little harsh in mild and temperate Ears : as others on the contrary , in contemplation and assertion of Divine Goodness and Clemency , have also done to the other . The Reason of mens running to extreams in this matter , and of their aberration from the mark and scope to which they should direct their thoughts , is , that they look on God abstractly , under one or other Attribute , whereas they ought to consider him in all his Attributes together ; and all these , in all their several and respective Aspects , as they have a mutual Influence upon , Concernment with , and Respect , Order , and Habitude unto each other . For such an Agency on one another , and such a Complication and Concernment have the Attributes in God , that it is as true of them in their Connection in the Godhead , as of the Persons of the Trinity , that One is in Another , or rather , that they are together in God , so as that one receiveth some modification ( as it were ) and some respect from the other . You may believe of all the other Attributes , in their mutual and respective Aspects , what I shall instance but in One , I mean Divine Goodness , which as it is complicated [ for Example ] with alike Greatness ; so it receives , a Character therefrom , and must be suitably deferred to . Thus David , there is mercy with thee that thou mayest be Feared ; Mercy , that thou mayest be feared ; and therefore God is to be feared for his mercy , because he is as Great , as Merciful ; and so Moses , Fearful in Praises ; Fearful Objectively and Passively ; God is to be feared while we praise him , and for this reason , because he is Almighty as well as Beneficient , Dread Majesty as well as Gracious , and consequently , not only the Object of our Love and Praise , but of our Fear and Dread . We ought not too abstractly to consider God under One Attribute , without reflecting on him under others , for we must rejoyce with trembling ; while we Rejoyce in his Goodness , we must also Tremble at his Greatness . He is Good , and He is Great also . Concerning the second head , matter of Charge on me . — But Sir they are not Atheists , &c. And so much for the first part of your Letter , and in return to the second ; or as to those Reflections you suggest me to intend , in making the Atheist Personate you tell not who ; I utterly disclaim them , and profess with all imaginable clearness and sincerity , that though I know a sort of persons ( far enough from being Atheists ) that do argue against others , in terms somewhat resembling some of those wherein I dress mine , yet I was not guilty of a Design of so much weakness , as in what I said to Reflect on them for that as such . I am free to say of all Reflection in the Present matter , as some are wont to say of far fetch'● Jests , that he alone does make the Reflection , that can understand it to be One. For my part , I abhor Reflections and Hard words , as neither Philosophical , nor Civil , nor Christian . Nor did I introduce the Atheist to personate another , but to speak for himself . But while we are mentioning Reflections , give me leave to ask , if you your self reflected not on Gentlemen of the Geneva Twang , while you were yoaking them with the Hobbists and with the Mahumetans . Concerning the third dead ; point of Argument , or Exception against Divine Goodness . And having ( as I hope ) in what I have offer'd , fully vindicated my self from all that sinister Interpretation you Insinuate me subject to , I am now according to the Order you observe in your Letter , oblig'd in the Third place to vindicate Divine Goodness , from those Exceptions that do seem to lye against it , in relation to Eternal Punishment . Which that I may do the more Distinctly , and to your full contentment , I will Reduce the Arguments you Urge about it , to four heads . The First . The seeming improportion of Infinite and Eternal Punishments to Finite Transgressions . The Second . The Incongruity of Perpetuity in Punishment unto the Ends of Punishment . The Third . The Odd and Unaccountable circumstances of most Christians . The Fourth . The more Tremendous Ones of ●eathens . Of these in order , and first to the first Argument , the seeming improportion of Infinite and Eternal Punishment to Finite Transgressions . — Give an account ( you say ) how it is consistent with Divine Goodness to inflict Infinite and Eternal Punishments for Finite Transgressions . And here , you will give me leave to Awaken in your thoughts an Observation , which no question you have made your self long ago , that Opinions and other Motions of our Minds , are as often the Result of Constitution and Complexion , as of Reason and Judgement . For That Consideration in a person of a tender , sensible and compassionate Temper ( such as your own ) is sufficient to account to any that Reflects upon it , for the Difficulty he may find his Thoughts to make , to conceive it consistent with Divine Goodness , That Infinite and Eternal Punishments should be inflicted on the sinner , but for Temporal and Finite Transgressions . But for your fuller satisfaction in the present Scruple , and an Impregnable and clear Assertion of Divine Godness , as well as Iustice ( which also is concerned ) from all the Ignominious Apprehensions under which they seem to lye in this Matter , I shall here particularly Evidence , First , That it hath pleased God to order and appoint for sin , Infinite , or Everlasting Punishments and Torments , to be inflicted Hereafter . Secondly , That there is not any Inequality or Improportion between the Punishment ordained , and the Sin , but a great Equality and Proportion . Thirdly , That it is a great Instance of Divine Benignity and Goodness to ordain Eternal Punishments , and to threaten men with them , as a suitable means in order to their Reformation in the present World , and to their salvation in the future . Fourthly , That it being Goodness to Ordain the Punishment , and to threaten men with it , in order to the compassing those Good and Gracious Ends upon them , It is no Want of Goodness , no more than 't is Injustice , to Inflict it on the Obstinate and Irreclaimable , on whom these Good Designs are lost and defeated . Of these in Order . And First , That it hath pleased God to order and appoint for sin not only Temporal , and Momentany , but Infinite and Eternal Punishments , and that he threatens men with them , is a great Truth ; such an One as is so fully setled in the Holy Scriptures , that I Admire how any who Pretend to read these , can make any Q●estion of it . For what expression can be more significant and full , than that of Iohn ? that the Blessed Jesus , when he once hath gathered ●all his Wheat into his Granary , 〈◊〉 burn up the chaffe with Unquenchable Fire ; Alluding in it ( likely ) unto that of Isaiah , their worm shall not dye , neither shall their Fire be quench'd . Nor is that of Iesus Christ himself , in the Form of the Sentence ( hereafter in the day of Judgement ) to be pronounced on the Wicked , less Pregnant , Depart from me ye Cursed into Everlasting Fire , prepared for the Devil and his Angels . And as full as either , is this of our great Apostle , that the Lord Jesus shall hereafter be Revealed from Heaven , with his mighty Angels , in flaming Fire , taking Vengeance on them who know not God , and that obey not the Gospel of our Lord Iesus Christ , who ( saith he ) shall be punished with Everlasting Destruction , from the Presence of the Lord , and from the Glory of his Power . Everlasting Destruction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same word to shew the Everlastingness of that Destruction as to shew the Everlastingness of God himself : It is here 〈◊〉 Everlasting Destruction , and otherwhere , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Everlasting God. I know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes used to signifie a Duration that is not Everlasting ; but you see it also used to signifie One that is : And the Subject Matter must determine the Sense . And who can once Question the Perpetuity and Everlastingness of Future Punishments , that seriously considers the Greatness and Infinity of the Wrath that shall inflict them ? They are to be the Issues of the Utmost Wrath of God , and therefore are not simply called Wrath , but Wrath in the Day of Wrath ; Men treasuring up unto themselves infernal Torments , being Affirmed in the Sacred Writings , to treasure up Wrath unto themselves against the Day of Wrath. And Judge how great a Wrath that is , since all Resentments in the heart of God proportion and adjust him ? Without Question , whatever is in God , is in him according to the Vastness and Capacity of God ; so that seeing God is absolutely Infinite in Being , and also is Immutable and Unchangeable , Wrath and Hatred , as well as Love and Good Will , as they exist in him , are also so . The Wrath of the King is as the Roaring of a Lion ; what then is the Wrath of the King of Kings ! It is true , the Anger of Almighty God is in the present Dispensation trusted in the hands of Jesus Christ , [ All Iudgement is committed to the Son ] and therefore for the present , since He , who hath the letting out of Wrath , is partaker of the Flesh and Blood of the Brethren , and so of kin to us , no wonder if it be let out according to Humane Measures , and with some consideration , and respect for man ; which yet hereafter in the World to come , when things shall be no longer in a Mediators hands , but God himself who is inexorable , and inflexible but in his Son , shall immediately be All in All , and do All in All , is not to be presumed or hoped . So that though Divine Wrath break not out on sinners altogether in this World , yet in another it will. There is a Day of Wrath , and of the Revelation of the Righteous Judgement of God. Here perhaps it may be offer'd , that Jesus Christ is so invested in the Government of things , that he has not only the managery of them before the day of Judgement , but is also to conclude the Scene in it , and consequently that the Sentence then to be pronounced , since it is to be so by a man , will be past on men with some allay and abatement . But it must be minded , that though the Son of man shall Judge the World , yet that he shall come to do so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Glory of his Father , or in Divine Majesty ; as who would say , that when he Judges , He will lay aside those Humane considerations and Respects he had before , and as he appeared more like man in all Precedent Transactions , so that He will shew himself like God in this last . Beside , He will immediately resign the Government , assoon as he hath passed sentence ; and ( as I noted before ) then God shall be All in All , so no Mutation , no Alteration ( after that ) of States or Things . I confess , Philosophy as clear and quick-fighted as she was in other Articles of Christian Doctrine , was but obscure and dimm in This. For though she saw a day of Judgement , and Rewards and Punishments in the Future Life , for whatever should be done in the Present , as is evident not only in Plato , both in the Story of Erus in his Rep. and in that fabulous tradition of which in Gorgias he maketh Socrates Relater ; but also in Plutarch , in his Consolation to Apollonius , and in his Golden Treatise of Divine deferring of Punishment . So in Seneca , in Iamblicus , and in many other of the grave and antient Philosophers . Yet for want of Understanding of the Interest that Jesus Christ hath in Things Now , and by consequence , unhappily mistaking in taking measure of the Distribution of Rewards and Punishments hereafter , by what is at present ; She saw not their Eternity and Infinite duration . For whoever readeth Plato in his Book of Laws , cannot doubt of his Opinion in the matter ; nor is Plutarch less plain , who in the Fable of Thespesius of Soles , expresly tells us , that Infernal Punishments are Purgatory and Medicinal , as Ephesius also thought the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infernal Fire to be . And withal , that there is a certain Term set for their Duration and Continuance , which expires , when the soul is fully cleansed , purged and Refined by them , from all Infection of Matter , and all its Filth . Finis autem ( faith he ) & terminus tormentorum ac purgationis existit , quum concreta exempts est labes , animaque splendida & ab omnibus ma●ulis & labe reddi●ur pura . This was Plutarch's Opinion of Infernal Torments , and Seneca can own no other , as will appear hereafter , when we shall shew his notion of Punishment . Yes , and if we will believe Virgil in the Eloquent Lactantius , it was in his time a General Tradition ( for he but Relates what he himself had heard , sit mihi fas audita loqui , ) That the Damned Spirits , after they have suffered in the Infernal Gulf a thousand years , the Punishments inflicted on them ( for their sins ) are at the expiration of the said Term , to be sent to Bethe , there to take a Cup of Oblivion or Forgetfulness . And having drunk there their Fill , Benummed with a Mortal Sopor , and consequently Irrecoverably losing and forgetting All they did , or suffer'd before , are then Restored to a new Condition , and Re-admitted into Heaven , where they live again in all Felicity and Happiness , till not contented with it , but Longing to make another Tryal of their Fortunes here below on this Terrestrial Stage , they be accordingly disposed into Proper Vehicles , and ( so ) Re-appear in Our World to expiate that Folly and Weakness of leaving the Other . This is the Round . A Revolution and Hypothesis to which the Origenian is so like , that I believe it a Daughter ; and so believed St. Augustine , who mentions and confutes it as Origen's . Again , who feeth not in this ( Hypothesis ) That Lethe , that Fiction of the Poets , Answers to the State of Silence , which some Learned men improve , and stand upon so much in Their's ! I lay it down as certain , That Lethe is the State of Silence . But let Maro speak himself . Has omnes ubi mille ro●am volvêre per annos , Lethaeum ad flvuium Deus ; evoca● agmine magno : Scilicet immemores supera ut convexa revifant : Ru●sios & incipiant in corpore velle rever●i . Again , O pater anne aliquas ad coelum hin● ire putandum est Sublimes animas , iterumque adtarda reverti Corpora : quae lucis miseris tam di●a cupido ? This was the Old Hypothesis ; so Dark were former Ages : Yes so dark were former Ages in the Point of Death Eternal , or of the Perpetuity of the Punishments in the other World , that before Christ , they seemed scarce at all to Understand it . This ( I take it ) is the meaning of the great Apostle of the Gentiles , when in the first Chapter of his Epistle to the Romans , he saith , the Wrath of God is Revealed from Heaven ; namely , that the Light of Nature , by which I understand the Catholick Tradition of the World , as well as common Reason , did not manifest the Perpetuity of infernal Torments , but that before the Preaching of the Gospel , which is a Revelation of the Mind of God from Heaven , men as little apprehended the Wrath of God for sin , in the Duration and Eternity thereof , as they did the Righteousness of God , for Salvation from it . It is the Gospel bringeth both Eternal Death , and Eternal Life to Light. This Knowledge is an Effect of the Light of Revelation , and not of the Light of Nature . The Wrath of God , as well as the Righteousness of God , is reveal'd from Heaven . Oppositorum eadem est scientia . But yet as clear a Revelation as there is Now from Heaven in the Gospel , of Eternal Wrath on Sinners , as the Philosophers before ignor'd it , so there are many Christians since , not only Origen and those who follow him , but also others , who make a scruple to admit it : concerning whom and their Dogmata , together with the Censure of the Church on Origen for this Conceit , you have the Excellent St. Augustine in a Chapter of his Treatise of the City of God , designedly discoursing in these terms . Now I must have a Gentle disputation with certain tender hearts of our own Religion , who think that God , who hath justly doomed the Damned to Hell fire , will after a certain space , which his Goodness shall think fit for the merit of each mans guilt , deliver them from that torment . And of this Opinion was Origen in far more pittiful manner , for He held that the Devils themselves after a set time expired , should be loosed from their torments , and become bright Angels in Heaven , as they were before , but this and other of his Opinions , chiefly that Rotation , and Circum-volution of misery and bliss , which he held , that all mankind should run in , gave the Church cause to pronounce him Anathema , seeing he had lost , &c. But to Return . Thus Infinite Eternal Punishments are ( you see ) ordain'd for Sinners . But of the Nature of them , and where they are Inflicted , as I cannot hold my self obliged to discourse here at large , so I shall not ; Only thus much I will say , that Hell , it noteth not so much a Place , as a State ; and yet in regard that that State must needs be in some Place , I will offer somewhat , first , as to the Place , and then , as to the State , or ( if you please ) the Kind and Nature of the Torments of Hell. For the Place : The old Theologists among the Heathen ( if we may believe Macrobius ) before Philosophy was Extant , esteemed the Body Hell , and that the Soul descended into Hell , when first it came into the Body : Antequam studium philosophiae ( saith he ) circa nature inquisitionem ad tantum vigoris adolesceret , qui per diversas gentes autores in constituendis sacris ceremoniarum fu●runt , aliud esse inferos negau●runt , quàm ipsa corpora , quibus inclusae animae , carcerem foedum tenebris , horridum sordibus & cruore patiuntur . And Basilides that conceited Heretick , as also the Marcionists before him , held the same Opinion , that Souls that had committed sin in another Life , did come to satisfie and suffer for it in this ; Than which ( as a Father tells us ) nothing could be said with more Extravagance and Folly. Quae ignorantia effecit , ut quosdam dicere non puderet , idcirco nos esse natos , ut scelerum poenas lueremus , quo quid delirius dici possit , non invenio . Ubi enim , vel quae scelera potuimus admittere , qui omnino non fuimus ? Nisi forte credemus inepto illi seni , qui se inpriori vita Euphorbum fuisse mentitus est . But some of the Platonists ( for , as the lately mentioned Macrobius informs us , there were of three Opinions concerning it among them ) affirmed that the Place of Hell was all that space between the Moon , or ( as they Lov'd to speak ) the Ethereal Earth and This ; the Description whereof , as I receiv'd it from the Author , because it may afford an Entertainment to the Curious and Inquisitive , I will represent at large out of Him. Inferos autem Platonici non in corporibus esse , id est , non à corporibus incipere , dixerunt , sed certam mundi ipsius partem Ditis sedem , id est , Inferos vocaverunt . De loci vero ipsius finibus inter se dissona publicarunt , & in tres sectas divisa sententia est . Alii enim mundum in duo diviserunt , quorum alterum facit , alterum patitur . Et illud facere dixerunt , quod cum sit immutabile , alteri causam & necessitatem permutationis imponit : Hoc pati , quod per mutationes variatur . Et immutabilem quidem mundi partem à Sphaera quae aplanes dicitur , usque ad globi lunaris exordium . Mutabilem vero à luna ad terras usque dixerunt . Et vivere animas dum in immutabili parte consistunt , mori autem cum ad partem ceciderint permutationis capacem . Atque ideo inter Lunam terrasque locum mortis & inferorum vocari , ipsamque Lunam vitae esse mortisque confinium , & animas inde in terram fluentes mori , inde ad supera meantes in vitam reverti , nec immerito existimatum est . A Luna ●nim deorsum natura incipit caducorum , ab hac animae sub numerum dierum cadere , & sub tempus incipiunt . Denique illam Aetheream terram physici vocaverunt , & habitatores ejus Lunares populos nuncupaverunt , &c. But whatever this Macrobius tell us of the Platonists : Certainly , according to Plato himself , to most of the Fathers , and to the subtile Schoolmen , the Place of Hell ( which , as these last affirm , must be as far as possible from that of Heaven ) is subterranean , and near the Center : Of which in Plato's Phaedo , we have a large Description , not only in respect of all the Punishments and Torments in it , but of the several Limbi and Prisons . 'T would be too long to repeat what he saith of it . lamblicus in a place of his Protrepticks hints the same Opinion . Praestantior quippe ( saith he ) anima cum diis habitat , & circum circa coetum profectionem suscipit , melioremque finem assequitur . Quae autem injusta opera contigit , impioque opere atque impietate oppleta fuit , ubi ad loca judicii subt●rranea venerit , aequam justamque poenam consequitur . Quorum causa omnia faciend● sunt , ut interea , dum vivimus , virtutis prudentiaeque participes simus . And what other thing doth that of Plutarch intimate — Sed summa duntaxat Terrae Sole illuminantur : Interiora Caligo , Chaos , Orcus nominantur . Ac profecto Erebus ille terrenarum est tenebrarum Obscuritas . Now of the three Opinions mentioned , the Holy Scripture seems to some to favour that most , which Perswades the Air ( to be ) the Place of Hell ; for it is in Tartarus , or in the Air the Daemons are imprisoned in the Chains of Darkness ; and the Devil , who is called the Devil of Hell , is styled in Holy Writings , the Prince of the Power of the Air , or as some translate it , consistently enough with this Opinion , the Prince of the Power of Darkness . I say consistently with this Opinion , since it is the Air that is by Many Antients [ as well Poets as Philosophers ] asserted the darkest and obscurest thing in Nature , atqui ne Poetas quidem latuit ( saith Plutarch ) Aerem primo ●enebrosum , &c. and so Phornutus , At postremo Animas accipientem Aera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocarunt ob Tenebras , ( ut ipsi quidem censebant ) quum pro●sus nobis disparuerint , qui eo sub terram concesserunt . So conformably to them doth Peter speak , when in the second Chapter of his second Epistle , he saith God did Tartarize the Angels in Chains of Darkness , or put them in Chains of Darkness in Tartarus ; or as we translate it very well , Imprison them in chains of Darkness . For Tartarus is the Prison of Justice , so Socrates in Plato's Gorgias , whence Plutarch had it in his Treatise de consolatione ad Apollonium — qui vixisset injuste & impiè is in vindictae ac justitiae Carcerem , quem Tartarum appellant , abiret . And this Tartarus is in the Air. So Hesiod in Plutarch , Proinde ex frigore Tartarus appellatus est , Quod Hesiodus it a declarat , Tartaron aereum . But though the Scripture seem ( to some ) to favour this Opinion most , that Hell is in the Air , yet there is a Text which looketh fairly for the more received that 't is Subterranean , namely that of Iob. 26.5 . Not indeed as our Translation ( scarce intelligibly ) renders it , Dead things are formed from under the Waters , and the Inhabitants thereof ; but as the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rephaim or the Giants do wail , sorrow or Groan under the Waters , and the Inhabitants of them . The Giants are under the Waters . Now it is as certain that the Rephaim or Giants ( of whom we read in Gen. 6. ) are in ( the depths of ) Hell , as that they here are said to be under the waters . For in Sacred Scripture , the Congregation of the Rephaim , or the Place of the Giants , is a Paraphrase thereof , so Prov. 21.16 . The man that wanders ou● out of the way of Understanding , shall Remain , we translate it [ in the Congregation of the Dead ] but to the letter , in the Congregation of the Giants or in Hell ; and Prov. 2.18 . Her house inclineth unto Death , and her Paths unto the Rephaim , or Giants , to Hell. What other then is Iob's meaning , than that the Giants are in Hell [ They wail ] ? and consequently that Hell is Subterranean and Infernal , [ They wail under the waters ] ? So that the Tartarus wherein these Monsters are , in his Opinion , is not that of Hesiod , who if Plutarch took him Right , did place it in the Air , but Homer's who makes it an Abysse or Gulf of Waters . I said if Plutarch took him Right , for it may be doubted , since the Epithet of Tartarus ●ereus on which he bottoms that Perswasion , is as well in Homer , who thought not so , as in Hesiod . I am abundantly confirmed in the sense given , not only by what some Learned men have largely written on the Text , with whom you may consult at leisure , but especially from a Passage in the accurate Pausanias , which I could not but Remarque , when I read it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Homer was the first that sang that the Titans or Giants were Gods ( Inhabitants ) in that Place which is called Tartarus or Hell. So plain a Comment this is on that of Iob. The Giants groan from under the Waters , and the Inhabitants of them . The Giants are in Hell , and there groan , which that none ought to doubt to be the true meaning , there immediately follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell is naked before him . But this Hell is under the Waters ; and so is Homer's . For my part , I am apt to think that Hell is of a Vast Extent , and that the bounds and limits of it , are not so strict and narrow , as the most imagine . It may not be confined within the Air , nor within a certain Cavity and Hollow under the Earth ; Happily it is as large and comprehensive as the whole Elementary World ; which that indeed it is , what already hath been urged about it upon the several Opinions , does in some degree Evince . And it may be Hell hereafter , will not be the same with that which now is Hell. But secret things belong to God. This for the Place of Hell , and for the Kind and Nature of the Punishment which is therein ; It doth not only consist in Loss and Deprivation , but also in Pain and Exquisite Torments . For this Reason it is called Fire , and the rather called so , because ( that ) Hell it self is styled in the Sacred Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word deriv'd from others in the Hebrew which signifie the Valley of Hinnon , a Place wherein the superstitious Israelites , with an Inhumanity that cannot be expressed , did offer up their Children in the Fire to Moloch . Not that Infernal Fire is Material and Corporeal , or that it is a Proper , but ( only ) Metaphorical Fire . A Fire it is , but such an one as is prepared for the Devil , and for his Angels , which if it were Corporeal or Material , since Corporeal and Material Beings act not on Incorporeal , Immaterial Spirits , it could not be imagined to be . Again , as the Worm that never dyes is Metaphorical and Figurative , so is the Fire that never goeth out . Besides , Hell is generally called Tartarus , and that as Plutarch tells us for the Coldness of it [ ex frigore Tartarus appellatus est . ] Nor is this a Fancy only of Poets , or of some few Philosophers , 't is Scripture , That in Hell is Weeping and Wailing and Gnashing of teeth : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est algentem quassari & contremiscere , to shake and gnash ones Teeth for cold . In Plato's Hell , which he describes in his Ph●do , there is both Fire and Water . But though in Hell there be no Proper Fire , yet since the torments in it are frequently compared to Fire , and with the addition of Brimstone , it must needs consist ( whatever some imagine ) in some thing equally as Dire , as Insupportable , as Tormenting , and as Vexatious as that . Which that it does , we have not only Plato's Testimony , but ( if we will believe him ) the common sentiment of all the World to Evince and Prove i● . It is ( saith he ) a Common and Receiv'd Tradition that Infernal Torments are most Atrocious and Insupportable ; a Tradition so received in his time , that he most Pathetically inveighs against the Irreclaimable Obdurateness , and Obstinacy of men , whom that Consideration could not awe and terrifie : You may read it in his own terms in his Book of Laws . Again , Infernal Torments are not only most Atrocious and severe , but extended both to body and soul. And it is so great Reason that the Body should as well suffer as the Soul , That some have thought it not unlikely , that the soul , as it did not sin but in the Body , so it doth not suffer but with it : That 't is Soul and Body in conjunction that do make man , and it is man , not the Soul without the Body , not the Body without the Soul , but Soul and Body soder'd into one Compositum that sins , and that which sins must suffer . The Man sins and the man must suffer . But I drive it not so far , for the Soul in state of Union to the Body , as it liveth in it , so it acteth by it , the Soul as so is Actus corporis , and is nothing but what relateth to the Body , and consequently all its Actions are Organical ; yet since it can be separated , and , though not as Anima , yet as Ens can subsist alone without the Body ; It is in that Estate Responsible [ and just it should ] for what it did in the other . I say just it should ; For the Soul it guides the Body , it governs it , and to use a comparison that hath had the Honour to have been a Philosophers , is to it as a Rider to his Horse ; who though he goeth no where , but where the Horse carries him , and Acteth nothing but by it , yet since he governs the Horse , which goeth as Directed , no wonder if unhors'd and on his own legs , he suffer for the Trespasses he made his Horse to commit . He suffers on foot for what he did on Horseback . All I infer is , That 't is highly Reasonable that the man who sinned with his Body , should suffer in it , as well as in his Soul ; and that 't is Just that they who were together in the Crime , should also be conjoyn'd in the Punishment , as indeed they shall , for we must all Appear before the Iudgement seat of Christ , that every one may receive the things done in his Body , 2 Cor. 5.10 . So much for the first Particular , that there are Eternal and Atrocious Punishments ordained to be inflicted in the other World both on Soul and Body , for the sins of Men committed in this . I am now in Prosecution of the Order I proposed to my self , to Evidence the Second ; which is , That there is not any Inequality in the Punishment ordained to the sin ; but great Equality and Proportion . Which to effect with all imaginable Evidence and clearness , I will first lay down a Truth acknowledged by all that know any thing ( viz. ) That every sin is committed against God , who not only is most Excellent Majesty , but also Infinitely Good unto the sinner himself , and consequently that 't is Infinite in Aggravation . Then [ in the second place ] I will make it Evident and Undenyable , that that Infinite Aggravation which is in every sin , by Reason of its Object , is the Bottom , Ground , and Foundation , whereon the Perpetuity of its Punishment is Erected . Thirdly , I will fully prove ( to Obviate some exceptions which may lye before me ) that though Insernal Punishments be all of them Perpetual , and consequently Infinite protensively and in duration , yet that Intrinsecally and Subjectively they are but Finite . And when I have acquitted me of what I promise you on these points , then in the fourth place , I shall lay before your eyes , in a full and more express delineation , the great Equality and Proportion between the Sin and Punishment ; which I will abundantly confirm by many more considerations I shall add . And for the first , That every Sin is committed against God , who not only is most Excellent Majesty , but also Infinitely Good , and to the sinner himself , cannot be denyed by one that Understands the Nature of sin . Against thee , the Royal Psalmist saith , thee only have I sinned . The Wrong and Injury may be against man , as that of David was against Uriah , but the Sinfulness therein is only against God. There is in every sin a Transgression , [ Their Transgressions in all their sins ] or a Breach and Violation of the Law of God , and in this the sinfulness of sin consists . This importing in it Inexcusable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and contempt of God. Such is the Nature , and such the Object of Sin. Now the Moral Evil is in any Action receives an Aggravation from the Object ( of it , ) and that Relation the Offender stands in towards that ; for instance , what is but Assault and Battery upon an Ordinary Man , is Treason on the Prince : To strike ones Soveraign is a Capital and hainous Crime , Unexpiable but by the Blood of him that does offend in that kind , when yet to give a Private Person a Blow , is not so . . So Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If any be so Hardy as to strike a Magistrate , he ought not only to have Blow for Blow , but to be severely Punish't . Thus the Philosopher ; and it was one of the Laws of the Twelve Tables , Re , Persona , Tempore , Loco Atrociores injuriae judicantor , That Injuries were to be esteemed to receive Aggravations by the Person offended , so Labeo interprets it , Persona atrocior injuria sit , cum Magistratui , cum Parenti , Patronóve fiat . The Injury is rendred more Atrocious by the Person , when it is done to a Magistrate , a Parent , or a Patron . And granting This , Then How immense and infinite an aggravation must we of force Acknowledge in all sin , when we consider in it that Contempt , Scorn and Parvipension of God , which does compose it ? That it is against a Majesty so Excellent , and High , against the King of Kings , the Lord of Lords : against the Heavenly Father , the Great Creator , the Great Benefactor , him from whom the sinner hath Receiv'd his own Being , and all the Goods , Comforts and Advantages of it . Most certain it is , that those considerations in inferior Objects , which scatter'd and dispersed , do render Actions under greatest Guilt and aggravation , are all Concentred to aggravate what ever Action man is guilty of against God. For if it be an Aggravation of the Crime among men , for the Subject to Affront his King , for the Child his Father , for the Vassal his Lord , for the Obliged his Benefactor ; God is King , is Father , is Lord or Owne● , is Benefactor , &c. and the Sinner is his Subject , his Child , his Own , his Obliged . Yes , and all the Aggravations Reflected on the faulty Action by this Transcendent Object , are as much Superiour to those deriv'd from any other , as those Considerations which in God are aggravating , do transcend the same that are so in man. As much as God himself in Excellency is above Man , This King above all other Kings , the Heavenly Father above an Earthly , this Soveraign Benefactor above Inferiour Benefactors , of so much greater Guilt and aggravation in all respects , is a crime against the former , than it can be against the latter . The Degree of Aggravation bears Proportion to the Excellency which Effects it . This the Antient Romans had some understanding of , and therefore to Protect Persons invested with ( the Soveraign ) Power and Authority , from all Affronts , they were wont to style them Sacred , to the End that by consideration of the Name and Character of God upon them , Subjects Apprehending so much more Horror in the Crime , might be scared from Attempting what otherwise perhaps ( without it ) they would have soon presum'd to do . So Floccus , Romanis Legibus cautum est ( saith he ) u● omnes . Potestatem habentes , quò plus apud eos majestatis esset , Sacrosancti appellarentur , ut si quis quempiam in magistratu violasset Religio judicaretur . By this time I make no question but a small Objection which hath ministred but too much matter of Perplexity to some , will offer none to you , namely , that it will not follow that Sin is therefore Infinite , because against an Infinite God , no more than that it is Good , and Iust , and Holy , and Omnipresent and the like , because against a Good , a Iust , an Holy and Omnipresent God. For you see I argue not the Infinity of the sin , barely from that Infinity which is in God , so as if this Attribute in him did Physically ( as some would speak ) and Naturally imprint its like upon the faulty Action ; no , this Infinity in sin is not a Natural Infinity , but a Moral , not Infinity of Being , but of Guilt and Aggravation , and consequently , such an one , as cannot be derived but from such Considerations [ Moral ] as are able to Reflect it . It is not deriv'd Physically , but Morally . I doubt not but you comprehend my meaning , that Sin is not to be affirmed Infinite , meerly because it has an Infinite and Transcendent Being for its Object , For this the mentioned Objection fully evidences , but because there are Perfections in the Divine Nature , such as Goodness , Greatness and the like , that are of a Quality to Greaten the Offence , and Fault against them ; which Perfections being Infinite , do make the Aggravations they Reflect upon the crime or sin Proportionable . For it is a manifest , a Plain and an Infallible consequence , that if a crime against obliging Goodness , or the like Consideration ( for what is instanced in One will hold in All ) be great ; and against a greater Goodness , it be a greater crime ; then a crime against an Infinite and inconceivable Goodness , must needs be a crime of Infinite and inconceivable Guilt : Ut se habet simpliciter ad simpliciter , ita magis ad magis , & maximè ad maximè . Hence it follows , that no sin is small . For not to stand on this Subtilty , that there is a kind of Boundlesness and of Infinity in Sin , Sin being in its very Nature a transgression or Excess of Bounds , the Law it setteth bounds and limits unto mens Affections , but sin transgresseth them . I say , not to stand on that Consideration , the Conclusion Evidently follows from what I have already offer'd . For if every Sin be Transgression , and essentially imply a Violation of the Law of God , a Preferring of Our Unruly , Profane , Unrighteous , Evil Wills before His , which is Holy , Just and Good , and consequently , be an offering of Indignity , and ( as it were ) affront to Him , it is easie to inferr , that None is small , since to violate the Divine Authority and Pleasure , and to despise it and contemn it for our Own , cannot be imagin'd so . I the rather do Enforce this great , Truth , because I know many Atheistically inclined , who deride the Doctrine of the Fall of man occasion'd by the eating of an Apple , as a senseless and absurd conceit . It cannot penetrate their Understandings , that a Wise , and Just , and Good God should conceive so great Anger and Indignation for so small and poor a thing , that He should expose the First man , and all Descendants from him , to the danger of Eternal Ruine , for no more than eating an Apple . And what is an Apple to be compared with Mankind , and with all its comforts ! In the day thou eatest , thou shalt dye the death , looketh better like one of Draco's Laws , which for their Inhumanity , were noted to be written in Blood , than like a Sanction of Gods. And indeed an Apple is no great matter , nor is the eating of it in it self a Greater ; But then it is no small matter neither to offer an Affront to God Almighty , Maker of Heaven and Earth , to scorn and contemn most Excellent Majesty , to oppose his Will , to break his Bands asunder , and cast away his Cords , which Adam did in eating . And what is offer'd by the Atheist in order to extenuate and abate the Guilt , doth extreamly aggravate and heighten it , that he would break with God for ( but ) an Apple , as one resolved to deny himself in nothing , to keep in with God , and Please Him who is his Maker and Soveraign . Verily He that will break for an Apple , will break for any thing . Without doubt , It was an Ample Demonstration of the Infinite Benignity and Goodness of God , that He did not choose a greater matter to exercise the Vertue and Obedience of the First Man in , who might very well have forborn the Apples of but One Tree , when he had so many Others bountifully Accorded to him , to Oblige and gratifie him . Indeed had God Requir'd Proof of Mans Obedience in a matter absolutely necessary to his Comfort or Delight , it might have minister'd some colour of Excuse for his Failure . But now there is None . 'T was but an Apple , no more that God denyed him , and would he run the hazard of Divine Displeasure , and Expose his own Eternal Happiness for That ? What Pretext can there be for a Plea , that he would be faithful in greater matters , that broke his Faith for so small a One ? Some find the Breach of all the Commandments in This. Verily , That Adam disobliged God for an Apple , it argues the greater contempt of God , and the greater Injustice in Adam . For this I appeal to Aristotle , who speaks home to All I have said . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Those Injuries are greater which proceed from a greater Injustice ; on which consideration , the least things done , may be the greatest wrongs . So Callistratus accused Melanopus , that he had defrauded the Maker of Shrines of Three Half-pence , &c. But to Return . This Sin Objecctively is Infinite , and it is on this Infinity of Guilt and aggravation which is in Sin by reason of its Object , that the Perpetuity of its Punishment , or to use your own expression , the Infinity thereof is grounded , which is the Second thing to be Proved . And the first Consideration to Evince it ( which I shall insist upon again hereafter , when I more expresly shew the Proportion and Equality between the Sin and Punishment ) is , that there is nothing else in the Punishment of meerly Finite Beings , but the Perpetuity or Infinity of its Duration , that can answer that Infinity and Vastness of Guilt and Aggravation which is in the Sin , by Reason of that Infinite Goodness and Transcendent Majesty , that is the Butt and Object of it . Nothing in the Punishment but its Infinite Duration answers the Infinity of the Guilt and Aggravation in the Sin. But beside this main consideration , there is another that Establishes it , namely , that Eternal Death or Perpetuity of Punishment , is threatned unto sin as sin [ every sin ] and therefore must be bottomed on something is in sin as sin [ in every sin ] which what it should be is unimaginable other than the Aggravation it receiveth from the Object ; which if you suppose it but to be , then will all things be adjusted , and ( as I shall evidently shew hereafter on the fourth Head ) will all lye Even and Square . Nor is it a Barr unto the Truth alledged and Pleaded for , but rather a Confirmation , that the Punishment which Jesus Christ sustained in behalf of all that will receive him , who suffering in their stead , is understood to bear what they should , was in its utmost Duration , and Extent but short and momentany : For as much as it is evident , that the Punishment in Him receiv'd the same Infinity , or Reputation from the Subject , he being GOD-MAN , that the sin of man Receiv'd from the Object , which was GOD. For if in the One , God was sinn'd against , in the Other , God suffered ; the Blood of Christ was the Blood of God. The Sin was Infinite , it was committed against an Infinite God ; the Punishment was infinite , it was suffer'd by an Infinite Person . Not that Christ suffer'd as he was God , God as God cannot suffer , but he who was God , suffer'd . Passions , as Actions are of Persons or Supposites , and as the Infinity of the Object made the Sin Infinite in Aggravation ; So the Infinity of the Subject suffering , made the Punishment so in Value and Reputation . Thus Christ suffering for us , suffered but a moment , though we , had we suffered for our selves , were to suffer to Eternity . So congruous it is , and so agreeable that the Perpetuity of infernal Punishment should be bottom'd on the aggravation which the sin receiveth from its object : but yet as evident a Truth , and as Perspicuous as it seemeth , Many there are who cannot Acquiesce and rest contented with it , Who think themselves obliged to Account for this Article , in a very different way and manner from that so lately proposed . They tell us , tha● men are therefore Infinitely Punished , or as some express it , Punished in Gods Eternity , because they sin in their own , they sin as long as they live , and therefore suffer for it , as long as God Lives . Of which Assertion there are two senses , of which I must acknowledge that they seem tolerable , and to bear some Weight , ( for in the third it is a Jingle , most unworthy of the Gravity and Judgement of the men that use it . ) The first is , That thé Damned should they live for ever here , they would sin for ever , and so are Punisht not for what they have done , but what they would do . The Second , that in Hell they never leave sinning , and that therefore God will never leave Punishing . Truth is , it were all one to me and my design , which is to evidence the Perpetuity of Internal Torments , to have it bottomed on either these considerations ( one or both ) if I thought them able to support the weight of it , or on the former I have laid . But not having that Opinion of their great sufficiency and strength some others have , and knowing that a weak and ruinous foundation , most times betrayes the Fabrick ; I am unwilling a Doctrine of so much concernment and importance unto all mankind , and to all Religion , should be oblig'd to stand or fall with them . Wherefore , that for the future none may build upon them , I shall bestow a little of my time , and exercise a little of your patience to shew their Weakness . For the first then , that the Damned would sin for ever if they lived for ever here , and that therefore they are Punished for ever . I say it seemeth not an Account that can be owned with any safety to the honour of Divine Iustice , seeing to those that weigh things , and that know That only to be Just which is Equal , it appears not so Consistent with it , that the Punishment should be Actual , Real , Effectual , when the Sin for which it is inflicted , is only Possible , Hypothetical , and on Supposition ( only . ) That which would be , never was in Act , and it seemeth very hard , and most unworthy Infinite and Soveraign Righteousness and Justice , That there should be Punishment inflicted actually , for sin that never was ( in Act. ) Non-entities have no Praedicates , and can do Nothing , if the Sin never was , it can merit no Punishment . 'T is ●rue the Intention of evil is sometimes Punisht , where there is no evil Effect , but then the Intention is the Crime . In all I have said , I suppose the Objection to proceed of the Event , and not of the Design , that the Damned would for ever sin , if they liv'd for ever ; not that they Actually and explicitly resolv'd to sin for ever . ( For ) this case is rare , if possible . In this the malice of the Will would be Infinite , and so he that had an Actual Will or Resolve to sin for ever , if he could , would deserve for that to be punished for ever . The will which is the Cardinal and Grand Principle of what is Moral in an Action , might justly pass for the Deed. But of all the Damned few , if any , can be conceiv'd to have such Resolves and Intentions . Nor is the second Opinion , That the Damned are subject to Eternal Punishment in Hell , because they sin there Eternally , ] of more Importance than the former . For though the Damned sin materially , and perpetrate in Hell the same Actions ( some of them ) which they did on Earth , and for which they suffer in Hell , yet 't is a great Question , whether they may rationally be affirmed formally to sin there , since there is no Law there : Hell is no part of Gods Kingdom , those in it , are not subjects , but condemned Rebels ; and there is no Transgression ; and consequently no Sin , where there is no Law. Nor is their doing Actions which in themselves were sinful formerly , and which perhaps are still so in Others , an Argument they sin now in it . For as the Beasts that are not under Law , though they do the same Actions that men do , yet do not sin in doing them as men sin , so the Damned that do the same Actions , yet being now Exiled and Banished by God from under his Protection , and from his Kingdom , into DUCER Darkness , and consequently , are no longer under the Law of his Kingdom , they do not sin in what they do , but suffer for what they sinn'd . Hell is not a Place of Sinning , but of Punishing . Their Sin there is their Punishment . Again , a Person once condemn'd to dye for Treason , cannot in our Law , be Judicially called in question for any subsequent Act , because he is Civiliter mortuus ; His former Attainder of Treason is the highest and last work of the Law , in the eye of which he is Dead , after that , and so unable to commit offences . And why , after Sentence pronounced by Divine Justice on the Guilty Sinner , may not he be looked on as Dead in Gods Law , and as uncapable of doing any thing against it more ? Is not the State of Hell in Scripture call'd the Second Death ? But to Destroy the both Opinions at Once , with one Argument ; Eternal Death is threatned unto men for sin in this life , and the sentence of it is Pronounced on the Damn'd for this ; Depart from me you cursed into Everlasting Fire ; and why ? for I was an hungred , and you gave me no meat ; I was a thirst , and you gave me no Drink ; I was a stranger , and you took me not in ; Naked , and you cloathed me not ; Sick , and in Prison , and you visited me not ; Therefore Depart from me , you Cursed , into Everlasting Fire . Now , is Eternal Death be threatned unto men for sin in this Life , and the Sentence of it be pronounced upon them for what they have committed here ; it cannot Rationally be presumed , that the Everlastingness of the Punishment should not be founded on some thing in the sin already acted in the present world , but only either on the Hypothetical Perpetuation of it in this , or on a Fancied Continuation and Persistance in it Hereafter in the Other . And having said thus much , you cannot doubt of my sense of what the Learned Parker further offers out of the Schoolmen , in his Treatise de Descensu , which because it is a Learned Passage , and one , that by Representing the Variety of Opinions about the thing whereon I now discourse , will also represent the Difficulty of deciding in it , I shall give you entirely . — Atqui nostrum , quòd in medio , tutissimum iter est : Christum nempe , &c. — But our Opinion lyes in the middle in which it is most safe to go , namely that Christ endured the very Pains of Hell as to their Substance , which were due to us , and yet avoided their Eternity . To make this clear , We Deny that Infernal Eternal Pain is absolutely due to All Sins ; and withal , with the Schoolmen , particularly with Iohanne's Scotus , and with Iohannes Picus C. of Mirandula affirm , that some Distinction must be made in this matter . There are Three things then that ought to be considered by us in sin : The first is the Aversion that is in it from God ; and to this the Pain of Loss which is Infinite is due , forasmuch as it is the Amission of an Infinite Good. The second is a Conversion to what is Perishing and Transient , and to this the pain of sense is Due , which is Intensively Finite , Agreeably as that delight and pleasure the sinner takes therein is Finite . But thirdly , there is to be considered also in sin , either the Continuation and Persistence ( of the sinner ) in it , or his Cessation from it . It is only with the first of these that Eternity of Pain doth hold proportion . The second is adjusted by a but Temporal enduring of the Pain . It is Objected that every sinner sins in his Eternity ( as Gregory speaks ) forasmuch as he hath cast himself upon a necessity of sinning , from which he cannot possibly be Restrained by any endeavours of his own : This indeed is true , and therefore the Eternity of Punishment doth naturally follow their sin ; But yet this hinders not but that if sin be supernaturally interrupted , by Repentance , in that case Extremity only , and not Eternity of Punishment should be the Due ; as which answers the greatness of the sin but finitely committed ; And this is that which Scotus contends for , and which the Count of Mirandula demonstrates at large , namely , that to sin continued to Eternity both in the Guilt and Filth , Eternal Punishment is due ; but that it is in no wise necessary , nor exacted by Divine Justice ; that Eternal Punishment should be inflicted for sins , that are not continued to Eternity , but abandoned by Repentance . Now things being so , 't is easie for Every Body to discern how Iesus Christ endured the Pain of Hell , without the Eternity ; especially , That being remembred which we said before , That He sustained not the Infernal Pains of those actually Damned , but only of those that were to be so . [ Non Damnatorum poenam gehennalem sustinuisse , sed Damnandorum tantum . ] Verily the Use of this Distinction here is very great , since those that are Actually Damned sin far otherwise than the Elect that were to be so : So that Eternal Torment is in Justice due to Them ; but to these Extream Torment ( indeed ) is , but not Eternal . This is clear in a simile . Imprisonment is no part of the Debt , but is Justly due to him that abides in Debt . And thus it is in the Elect and Reprobate , of which the former paying the Debt in Jesus Christ , and ( renewed by the Holy Spirit ) ceasing from sin are freed from that Eternal Prison of Hell , in which the Damned are Tormented for ever , because they are for ever in Debt , and abide for ever Polluted with the Filth , and with the Guilt of Sin. The Case then is thus , Christ suffered only for the Elect , who were to be Damned , to whose sins ceasing by Repentance , not Eternity , but Only Extremity of Punishment was due . So that Justice Requir'd not that Christ should Endure the Eternity , but only the Extremity of the Torments of Hell. This is the Notion of the Learned Parker , which yet I must acknowledge I cannot Entertain a thought of but with Repugnance ; for to me it seemeth very Harsh , if not directly contrary to Sacred Scripture , That Death Eternal should not be the Due of every sin ; For though indeed Perpetual Torments are not inflicted on every sinner , and for every sin , yet they are deserved and merited by every sin , and due to every sinner . The wages of sin is Death ; Death Eternal , for it is opposed to Eternal Life . And if Almighty God be pleased to forgive and Pardon upon Repentance , it is his Free-Grace , and not his Justice but in respect of that well-order'd and Immutable Covenant , wherein he has oblig'd and ty'd himself to do so ; so indeed , he is faithful to forgive . Nor is Hell a Sheriffs Ward in which the Debtor is Imprisoned till he pay his Debt : For Imprisonment on Account of Debt is not so intended as a Punishment upon the Debtor , for not having paid , as to be in lieu of Payment , and satisfaction of the Debt : But 't is ordain'd to Necessitate him , and to compell him to Pay it . Whereas all Infernal Torments are truly Poenal , Design'd for satisfaction to the Law and Justice , and Not by way of compulsion , to make the Prisoner pay a Debt , which , when he is in Hell , it is impossible for him to Do , since that Design were Irrational . In vain are those means which are Referred to Ends that they can never compass . Nor can it consist with Wisdom to Institute such . The Punishments of Hell are Debts ; Nor are there are Other which they are ordained to constrain the Prisoner to pay . If the Scripture speak of lying in Prison , till men Pay the Utmost Farthing , it must be Understood of the Eternal Punishment to be Undergone ( in Hell. ) This is the Only Debt there to be paid , of which no Abatement can be had . It is expected to the Utmost Farthing , and this is all that that Phrase imports . Thus you see I differ both from this and other Excellent and Learned Persons , and why I do ( so ) about the Ground on which the Perpetuity of Infernal Punishment is rais'd , I say the Perpetuity , for though I have acknowledged Infernal Punishments to be Perpetual , yet I cannot easily be brought to own them to be Infinite , but with Distinction , they are not Infinite in Essence or Being , ' but only in Duration or Continuance , and consequently are not to be called Infinite in any sense , but because they are Endless . For questionless the Torments which the Damned suffer in Hell , are intrinsecally and subjectively Finite , and as Finite as the sins themselves intrinsecally and subjectively are , for which they be Inflicted . For since all Reception is according to the Measure and Capacity of what Receives , the Torment , Pain , or Punishment inflicted on a Finite Creature , and received by it , neither is intrinsecally , and subjectively Infinite , nor indeed can possibly be . So that if the sin subjectively and intrinsecally be Finite , the Punishment ordained is not subjectively and intrinsecally Infinite : which was the third thing to be proved . And this Re-minds me of the fourth thing I promised , namely , to Represent expressly the Proportion between the Sin of man and the Punishment of it . And this Proportion is manifest . For if the Sin of Man subjectively be Finite , and Unequal as well as Finite , the Punishment of that sin subjectively is also Finite , and Unequal as well as Finite ; there are Degrees of Torments in Hell , as there are Degrees of Guilt in sin ; and if the Punishment be Infinite Protensively and in Duration , it is because the sin is so Objectively and in Aggravation : And Infinite objective Aggravation ( for such is that of sin , as we have formerly evidenced it ) cannot be Proportion'd in the Punishment of a meerly Finite Being , but by its infinite Duration and Extent . Once the sin is some way Infinite , but the Punishment of a meerly Finite Being , neither is , nor can be any wise so but in Duration . Wherefore the Punishment would be Unequal to the sin , if as this is Infinite in Aggravation that were not also so in Duration . But this I hinted before . And now Sir , upon the whole you will be pleas'd to Judge what Inequality there is , or what Unjustice , or rather what great Equality and Justice in Divine Proceeding , wherein you cannot but receive abundant satisfaction , as to the Equity and Righteousness thereof , if to what Considerations have already been presented you concerning it , you but add the following . First , That the Proportion which is observed in Distributive ( or as Aristotle calls it , Dianemetic ) Justice , is not Arithmetical , but Geometrical ; or ( as they love to speak ) the medium it observeth , is not medium Rei , but Personae , that is , that Persons are as much consider'd in the Distribution of Rewards and Punishments , as things themselves . Yea and more . Secondly , That in Proportioning of Punishments , to make them Just and Equal , it is not Requisite that their Duration should exactly be adjusted unto that of the sin 's . A short and momentany sin , if aggravated in the circumstances , may in great Justice have allotted to it long and tedious Punishment . A Truth so obvious , that were it not Unnecessary , I might abundantly enlarge in instancing it ; and I would have offer'd somewhat of mine own in that kind , but that the grave St. Austine , from whom I make no question but you will take it better , hath happily prevented me . He tells us , Some of the Adversaries of Gods City hold it Injustice for him that hath offended , but temporally , to be bound to suffer pain Eternally , this they say is utterly Unjust . As though they knew any Law that adapted the time of the Punishment to the time in which the Crime was committed . Eight kinds of Punishments doth Tully affirm the Laws to inflict : Damages , Imprisonment , Whipping , Like for Like , Publick Disgrace , Banishment , Death and Bondage . Which of these can be performed in so little a time as the offence is , excepting the fourth , which yieldeth every man the same measure that he meteth unto Others , according to that of the Law , An Eye for an Eye , and a Tooth for a Tooth ? Indeed one may lose his eye by this Law , in as small a time as he put out another mans by violence . But if a man kiss another mans Wife , and be therefore adjudged to be whipt , is not that which he did in a moment paid for by a good deal longer sufferance ? Is not his short pleasure paid with a longer pain ? And what for Imprisonment ? Is every one judged to lye there no longer than he was a doing his Villany ? Nay , that Servant who hath but violently touched his Master , is by a Just Law doomed unto many years Imprisonment . And as for Damages , Disgraces are not many of them dateless , and lasting a mans whole life , wherein they bear a Proportion with the pains Eternal . Thus the Father . Further , I propose it to the serious consideration of Intelligent and Prudent men , if that Punishment , how great , how long soever , be too great , or too long , which for all its greatness and for all its length , is Unsufficient in the threatning of it to deterr from the sin ; it is the End that Measures and Proportions all the Means that lead to it ; and the sole Intention , Design and End of God in menacing and threatning Punishment , is to Deterr and fright from sin . If the End be considerable enough , the Punishment threatned can never be too great . Besides , it argues great malice , when great Threatnings can't deterr . However , It becomes God to threaten , and punish too as a God ; Sin is Indignity , and Gods Anger is his Defence ; if mortal men kill the Body Temporally in their Anger , it is like the Immortal God , to Damn the Soul Eternally in his . In fine , What if in an Age wherein Hypotheses are taking , I should offer this , ( which yet , what I have proposed already , evinces to be more than so ) that perhaps the Constitution of the other World may require , that what ever state is in it be Perpetual , as the Make of this requires , that all things in it should be Otherwise ; and consequently , that 't is as agreeable and natural , that all Punishments as well as all Rewards , should be Eternal in the Future Life , as that all in this should be Temporal . But when I say it may be as agreeable , and as natural , that all Punishments in the other Life should be Eternal , as that all Rewards , I would not have you to conceive I think that to be a Demonstration , which is generally current , and passeth with the most for One , namely , That because the Rewards of Heaven are Eternal , therefore the Punishments of Hell are also so . I acknowledge that it will not follow . For to do Good ( for so it is to Reward , or to Remunerate ) it carries in it more Agreeabless , and more Congruity to the Divine Essence , and is an Emanation from it more Connatural , and consequently more Free , than to Punish is , or to inflict Evil ; This being call'd his strange work , which that is not . It is for this Reason , that God is so much more Benign and Liberal ( as the Holy Scriptures plainly shew us ) in Assigning Large Rewards , than He is Severe and Rigorous in Ordaining Dreadful Punishments ; For if ( as he is said to do in the second Command ) He visit the Iniquity of the Fathers upon the children , unto the third and fourth Generation of them that Hate him ; He sheweth Mercy to the thousandth of them that Love Him. So wide a Difference there is ! The Allotment both of Rewards and Punishments depends on the Divine Will ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lenity , Moderation , Propensity to Favour is the Natural Vertue of the Will. And thus much by way of Demonstration of this Great Truth , that there is no Inequality , or Improportion in the Punishments Ordained ( though Endless ) to crimes or sins , but great Equality and Proportion ; and that the Soveraign Rector was neither Arbitrari●us and Wilful , nor Unjust , but both Wise and Righteous in assigning them . What I am next engaged to Perform , is to evince him Good therein as well as Iust , and , that in ordaining and threatning Endless and Eternal Punishments to sin , he has as much Consideration of the Humane Interest and Concern , as of his Own. But before I may Proceed to argue and Evince this Verity , it will be necessary for a clearer and fuller stating of it , to distinguish between the threatning of Eternal Punishments , and the inflicting of them . Which I note here , because I hold my self obliged but to demonstrate now , that there is Goodness in ordaining and in threatning of Eternal Punishments , as hereafter I shall prove , that there is great Justice , and no want of Goodness in the inflicting on laying them on , and those who merit them . And who can question the Goodness and Benignity of God appointing and threatning unto men Eternal Punishments , if he seriously consider that his doing so was absolutely necessary for the whole World to Regulate it , and to keep it in order , by awing mens minds , and by repressing their exorbitant and wild Emotions , and consequently , by preparing and qualifying of them for Instruction in , and for Performance of the common Offices and Duties of the humane life , as well as of the divine ? The Fear of the Lord is the beginning of Wisdom , saith Solomon . Knowing the Terror of the Lord , we Perswade men , saith the Apostle . Plato in his Politicks makes the Establishment of Punishments in another Life fundamental to Government in this . And even Mr. Hobbs acknowledges , that the Punishment instituted before sin , serveth to the Benefit of mankind , because it keepeth men in peaceable and vertuous conversation by the Terror ; and Pythagoras knew as much , for he so pressed this consideration of a Judgement and Wrath to come , in order to the restraining men from Vice , and to the inciting of them to Vertue , that he is celebrated for it by Iamblicus , as Author of the Doctrine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — And he ( speaking of Pythagoras ) invented another way and method of Reclaiming men from Injustice ; which was to threaten them with Future Judgement to be passed on Souls . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — He understanding it of Infinite Advantage , to strike fear of wrong and Injustice , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this saith Clement of Alexandria , is a Gracious Method to strike men with fear and terror , that they may not sin . Now , no scruple can be made of This , that to design the Present and the Future happiness of man , is a worthy and adorable effect of infinite and transcendent Goodness , and if the End be so , how can the most agreeable and proper means to compass and effect it , be the contrary ! It is the Goodness of the End that makes the means Good. Certainly , we ought to hold belief , that God hath very much obliged and engaged us , by dealing with us in a way so congruous , as that of menacing and threatning is ; nor are we able to defend our selves against so Good , so Pious a Resentment , if we soberly consider ( this ) That he that threatneth , plainly shews he hath no mind to inflict ; and that Threatnings are fore-warnings of Evil , designed and intended to this very End , that those to whom they are made , may timely shun and avoid it . So Iohn , O you Generation of Vipers , who [ by menacing you with it ] hath fore-warn'd you to flee from the wrath to come ? Questionless he cannot but be Good in threatning evil , who threatens it for that Reason , that he may not be enforced to inflict it . This was the sense of Clement of Alexandria , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — It is manifest that who so threatens Evil , has no mind to inflict it , nor is he willing to do what he threatens . But why Eternal Punishments ? ( will you say ) I answer , That besides the Justice of it , the menacing of Infernal Punishments ( the lusts of men are so Exorbitant and high ) is not sufficient to subdue and quench them ; there must Eternity be added to Extremity in the Torments , to make the threatning of them an effectual means to reclaim men ; and when that is done too , all is little enough ; there are millions in the world whom not that consideration , as tremendous and as Direful as indeed it is , is able to deterr and fright from their Vices . If the threatning of Eternal Torments can effect no more , how much I pray you would the threatnings of shorter ones effect ! Future things are distant and remote , and what are so , do seldome influence . Great Punishments in another World would awe but little , if they were not also Perpetual , it is the Eternity that adds so much to the weight ; and the weight of the torments , that makes them over balance , when they are compared with the sin . Purgatory is not half as scaring as Hell. The Emphasis of the Punishment is as much upon the Duration , as upon the kind of it . Go you , sayes Christ , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not barely into Everlasting Fire , but into the Fire , the Everlasting Fire , the Emphasis is on the Everlastingness of it . So Advantagious is the threatning of Eternal Torments , and so useful to the World , that the Soveraign Rector in taking that method , has not only given Abundant Proof of his Wisdom and Prudence , but also of as much Benignity and Kindness . A Truth of which the Antient Heathen had a Glimpse , and therefore they call'd the Furies ( who are the Executioners of Divine Revenge in the other World ) EUMENIDES ; not ( as most too frigidly and poorly have conceited ) by reason of their Imbenignity , Inexorableness and Inclemency , but for that ( by the Punishments which they are talkt of to inflict upon the Wicked ) they happily occasion very much Good , Benefit and Advantage unto Mankind . For so I understand Phornutus , Revera , saith he , speaking of the Furies , sunt & Hae Deae venerandae , & Eumenides , eò quod Naturea Benignitatem ad homines dirigunt , vindicando scelera . From what I have presented you on this Head , it is not Difficult to Conclude what sense one ought to have of Mr. Hobb's Notion of Hell , and of the Texts that concern it . He tells us , that the Texts that mention Eternal Fire , Eternal Iudgement , or the Worm that never dyeth , contradict not the Doctrine of the Second and Everlasting Death , in the Proper and Natural sense of the Word Death . The Fire and Torment prepared for the Wicked in Geenna , Tophet , or what place so ever , may contitinue for ever , and there may never want men to be tormented in them , though not every One , nor any One Eternally ; For the Wicked being left in the State they are in after Adams sin , may at the Resurrection live as they did , Marry and give in Marriage , and have Gross and Corruptible Bodies , as all mankind now have , and consequently may Ingender Perpetually after the Resurrection , &c. Now , not to mention the Confusion and Perplexity in this Notion , what will Mr. Hobbs make of that Description the Evangelist gives of Hell , wherein the Torments of it are painted out so Dreadfully by Fire and Brimstone , by a never Dying Worm , &c. It is but a solemn piece of Mockery , a Bugbear , a Mormo that can only fright those weaker Apprehensions that do not throughly understand and see it ? Hell to those that know it , for all this Tragical Description of it in the Gospel , is a Paradise of Pleasure , such a Place as all the Wicked would elect and choose for their Heaven , a Place of Eating and Drinking , of Marrying and giving in Marriage , and why not of Quaffing , Carousing and making merry ? In a word , no worse a Place than this Earth ; and the state of sinners in it , no worse nor better ( so over-merciful a God we have ) than that of Men before the Deluge . [ The wicked , saith he , being left in the state they were in after Adams sin , may at the Resurrection live as they did . ] As if the wicked in the Old World , had in it suffered and undergone their Hell , and that they had not been Reprieved for that time , from the Wrath to come . Here is a Hell for Sinners that would tempt them to be so . Is this Wrath in the day of Wrath ? this the Utmost that God can do ? Is Tophet Prepar'd of Old , and Geenna , and the Lake of Fire and Brimstone , and the Place prepar'd for the Devil , and his Angels , come to this ? Is this the Terrour of the Lord , with which the Apostles perswaded men ! Who would care for Hell , if this so soft and easie ae Place be Hell ! Ay , but the Fire is Eternal . And what if Fire and Brimstone prepared for the Wicked in Geenna be eternal , and there never want men to be tormented in it , but that there be an Eternal Succession of the Wicked to keep in and feed that Fire ? This will not Help the matter ; For though the Fire be Eternal , yet seeing there is no one to lye Eternally therein , The Punishment is not Eternal ; not doth the Perpetuity of the Fire , bring an Aggravation to the Punishment and suffering of the sinner , since if he feel it not Eternally , it is to him all one as if it were but Temporal . What doth it matter to a Criminal whose Execution is to be but short , how long the Gibbet stand , or how many others be hang'd on it after him ? So to Interpret Eternal Fire , is to Trifle with it . But this is a too Absurd and Gross Conceit for me to Exercise your Patience longer on it ; wherefore to Apply my self unto the last particular ; Not to mention what Abatement Goodness may be thought to make in Hell Torment , since this is secret , I shall only endeavour to demonstrate what suffices for my purpose , that it is not want of Goodness , no more than 't is Injustice , to Inflict Eternal Punishments on those to whom they are threatned , when the Good Designs and Ends for compassing of which they were so , are altogether defeated . And in order to the stating and inlightning of the present point , I will offer all my Notions and Conceptions about it , under three Heads . First , I will endeavour to Establish this Truth , That Eternal Punishments are not Inflicted , but on the Obstinate and Irreclaimable . Secondly , I will Demonstrate , that it is but just to Punish them Eternally that are Obstinate and Irreclaimable . Lastly , I shall evidence there is no want of Goodness in inflicting of Eternal Punishments on such . So far the doing so is from being thwarting and inconsistent with it . That Infernal Torments are not inflicted , but on the Obstinate and Irreclaimable , cannot but be manifest to all that soberly consider , that the Divine Heart as well as Divine Arms are ever open to the Penitent and Converting , and that the great God , Resenting as he is of injuries and wrongs , yet sheweth not his wrath for any , but on the vessels of dishonour , those whom he hath first endured with much long-suffering , who notwithstanding all his Obligations on them , and all his endearments , Audaciously persist as long as life enables , to Provoke him . Can any thing be more Express , or more full , than is the Declaration which he makes in favour of the Penitent ? If the wicked will turn from All his sins that he hath committed , and keep all my Statutes and do that which is Lawful and Right , He shall surely live , he shall not dye . All his transgressions that he hath committed , they shall not be mentioned unto him , in his Righteousness that he hath done , he shall live . Have I any pleasure at all that the wicked should dye ? faith the Lord God , and not that he should return from his wayes and live ? Again , when [ whensoever ] the wicked man turneth away from his wickedness that he hath committed , and doth that which is Lawful and Right , he shall save his soul alive , because he considereth and turneth away from all his Transgressions that he hath committed , He shall surely live , he shall not dye . So manifest it is that none Perish but the Irreclaimable and Unrepenting . For this Reason as well as Others are such forlorn wretches on whom infernal Torments shall hereafter be inflicted , compar'd to chaff , to wild Trees , to dry Trees , they being so Perverse , so Corrupt , so desperately Overgone with Wickedness and Lusts , that there is as little hope of working on them in the Methods Appointed by Divine Wisdom to that End , as of converting chaff into wheat , or of Receiving fair , and good and pleasant fruit from a wild and crabbed Tree , or from a wither'd and dry one . The Chaff only shall be burned up with Fire Unquenchable . And the Tree only that will not bring forth Good fruit , is to be cut down . And what Husband-man would not cut down a Tree that is but Cumber and Burthen to the Ground ? And this Re-minds me of the second thing , which I propounded to be evinced , namely , That for God to Punish with Eternal Torment the Obstinate and Unreclaimable , is so far from being Hard and Unrighteous , that there is nothing more Agreeable to Justice , and to the common sentiment and notion which we all have of it , than This. For First , If God inflict Eternal Torments on men , it is but what he told them of before that he would do , if they did not Reform , ( which was fair ) He striketh not but after He hath threatned , so that if they would themselves , they might avoid the Effects of his Anger ; which if they do not , the blame and Imputation is not to be laid on God , who deplores them , and who gave them warning , but on themselves that would not take it . On this consideration God himself insists to Justifie his dealings , and when he had Accounted thus for them , he upbraids the Israelites with great . Injustice and Unreasonableness , for not acknowledging the Equity and Righteousness of his Procedure . Yet ye say , the way of the Lord is not equal . Hear now , O house of Israel , is not my way equal ? are not your wayes unequal ? When a Righteous man turneth away , &c. and when the wicked man turneth away , Ezek. 18. 25 , 26 , 27 , 28 , 29. Again , if God were Good , and Wife , and Just in threatning as we have evinced him , he cannot be Unrighteous , Evil or Unjust in inflicting ; it is but Vindication of his Word , and what he is obliged to in point of Honour , and in point of Justice to himself , to make them to feel the Verity and Truth of Comminations and Threats , who heretofore did mock and scorn them . They who do not Reform and Convert upon the threatening of Eternal Death , when God makes it , do by interpretation laugh at That , and dare him ; it is as if they should say , we care not for his threats , nor fear them , let him that makes them do his worst . And what shall God in Honour then do , when he is challeng'd to do his Utmost , but the Justice which he owes himself , to make them feel the Dire Effects of his extream displeasure , who so despis'd it and him ? Should he only threaten and not inflict , what were his Threatnings , but Ridiculous Fooleries ! Once , Threatned He has , and he will execute his Threatnings . He cannot deny himself . And supposing it to be a piece of high Justice to God , it cannot be unjustice to the sinner , to make him an Eternal Instance of Divine Displeasure , for ut Verum vero , sic justum justo consonat . There is as great a Consonancy and Agreement in all things which are Just , as there is in all things which are True : What is but Just to One , that cannot be Unjust and Unrighteous to Another . Indeed it is the Goodness of the great God to bear with men so long , and to try so many and so likely methods to reclaim them : But it is but Justice , when all endeavours to Reduce them , become Unprofitable and vain , to let Justice to himself , and to the sinner take its course . I say Justice to the sinner , for He inflicts but what the sinner merits . We have already proved an Infinity of Guilt in every Sin. Finally , There is so great Reason that the Obstinate and Irreclaimable should be Eternal Instances of wrath , that by the Light of Nature , many wise and knowing men among the Heathen thought so . For Socrates , Plato , Plutarch and many others , though , as I have shewn already , They held infernal Pains to be Medicinal and Purgatory , and in that respect to be Finite , yet they also held , that Persons overgone with Wickedness and Vice , who were Obstinate , Perverse and Irreclaimable , are given up unto ERINNYS to abide in Torments , with that most Dreadful Fury for ever . The crime is Great saith Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Immedicable . If sayes Plato , Any for the Greatness of their Crimes do seem Incurable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Them a Iust Fate does Hurry into Tartarus or Hell , from whence they never Return . Thus He in Phaedo . And I find the like in his Gorgias . Thespesius in Plutarch reports the same . So Just it is and so Righteous to make the Obstinate and Irreclaimable to suffer Torments as Everlasting as their Souls . But you will say , perhaps it may , but how Good is it ● For though it may be called Goodness to Awe and Threaten men with Endless Torments in Order to Reform and Imbetter them ; and , if they will not be imbetter'd and reformed by the threatning , it may be Iustice , but how can it be called Goodness to Inflict them ? I might answer , as some others have before me , That Divine Iustice is a Perfection , and consequently a kind of Goodness , That there is no possible Inconsistency between the former and the latter , that to be Just is to be Good. But that , since the Objection doth proceed of Moral , and not of Metaphysical and Abstract Goodness , it would look too plainly like an evasion , rather than an answer , to think to put it off and Baulk it with this . Wherefore taking Goodness in a Moral sense for Kindness , Benignity , Clemency , I hold my self obliged to evince there is no want thereof in the execution of Divine Justice , by Inflicting infinite eternal Punishments . Nor is there , for certainly there cannot be a want or culpable Privation , Absence or Defect of Goodness , in Administrations wherein it ought not Properly to be ; Privation or want it is Absentia debiti inesse , The Absence of that which ought [ one way or other ] to be in or Present ; and therefore seeing Goodness it self Obliges not the great God to shew it in the mentioned circumstances [ on the Obstinate and Irreclaimable ] and consequently , it ought not to be further exercised on them , there is no want thereof , if it be not . Now there can be nothing clearer , than that Goodness obliges not the Great God to give Perpetual Demonstrations of it to the Irreclaimable and Obstinate ; For Divine Goodness , as the Humane , is seated in a middle between the two extreams of Cruelty and Weakness , and is to be directed in the Exercises of it by Reason and wisdom . Now it is against all Reason , that Goodness which is but cast away upon the Stubborn and Incorrigible , should be everlastingly continued to them ; for if it were , the Exercise thereof in such a circumstance , would not deserve the Honour of that name , since , though to bear long be Goodness , to bear alwayes , and with the Insolent and froward , is not so , but Weakness . Goodness obliges not God to shew it where there is no Reason He should , and where there is no Reason he should not . God owes Juslice to himself . He is His Own End. Hear Aristotle in the case . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — They who manifest no Displeasure for the things for which they ought , seem fools , as well as those , that are not Angry neither As , nor when , nor with whom they ought : for they seem to be without Sense and Resentment , &c. But to exemplifie the Reason , to render't more convincing ; what if a Father , after he hath long threatned his Disobedient and Rebellious Son with disinherison and utter displeasure , do at last upon his Sons Persistance in his Follies , proceed to make him feel in effect what was threatned , Doth it argue any want of Fatherly affection , or kindness in the Parent , whose Bowels yearn , who would rather than the better part of his estate , it may be of his Blood , he could reclaim and turn him ? No , but a Noble and exemplar piece of Iustice which He owed to himself ; which if he had not executed in the present circumstances , after so much injury and affront done to him , and so much Patience and endurance exercised by him , the world would accuse him of impotent and fond Indulgence , and of most pittiful weakness . And is so Irrational and impotent a Fondness inexcusable in man that hath Infirmity of Nature to Apologize and plead for it , what would it be in God that hath none ? 'T is Reason only obliges to be Good. Indeed so long there is Reason to be Good , in the Reason of Goodness , as there is no Reason against it . To be good against Reason , is Folly and Weakness , not Goodness . But it may be , you will say , But why so much Haste then ? and why doth God Precipitate a Sentence , which he might much longer defer ? Perhaps , had he but deferred it a little longer , those that have not converted , would convert . I answer , Every man hath his Time , and the Order of the Universe , that Frame and Constitution of things , whereby they ever are in Flux and Revolution , allows no more ; many they be who are to Act their Parts on this Terrestrial Stage , and those that are before must go off , and take their leaves , to make room for those that follow : every one must have his turn , there is a settled Law and Order of Nature , and , according to it , One Generation passeth , and another cometh . One must pass , that another may come . Now 't is highly Rational and Congruous , that Divine Wisdom should conform to the Laws it self hath made ; and no less so , that this consideration of the shortness and Uncertainty of Humane Opportunities and Seasons , should excite in man a due and thorough care to improve them ; it being extream weakness for Him , by any Omission to neglect and Trisle with the Present , that knows himself not sure of the Future ; it is , to day if we will hear his voyce . This is the great Reason why God has rendred humane life so Uncertain , namely , to Prevent the Oscitancy and Delayes , that man is subject to , I come as a Thief in the Night , watch therefore . Nor may it be thought that longer time would effect what those advantages the present time affordeth doth not . Nothing will reclaim the irreclaimable and Obstinate ; that very space to Repent , which doth intenerate and mollifie the vertuous and ingenuous , it but confirmeth and emboldens the stubborn and wicked ; there is enough afforded in the present time to Operate on those that do not harden their Hearts , and no forbearance , no Patience will have a good effect and operation upon those that do . To day if you will hear his voyce , harden not your Hearts : his Voice is loud enough to make men hear , if they harden not their Hearts , and stop not their Ears . In fine , How long should God try ? What bounds and limits would you set his Goodness ? When He hath stay'd one year , would you not demand another ? When he hath waited one and another , perhaps if he would stay the third , the sinner might Repent ; and you might as well demand a thousand years as one , and as well a Myriad of years as a thousand . How long shall God await and expect ? Surely For ever , if Delinquent man shall vote it . Man will never think that God hath tryed long enough , and God only knows when he has . Thus I have evinced all I undertook to do upon the first Argument , and all was necessary I should . I have evinced that there are Eternal Punishments ; that there is equality and Proportion between the Punishment ( as Endless and Eternal as it is ) and the sin ; I have evinced that the threatning of Eternal Punishment , in order to the compassing the Present and the Future Weal of Man , is an Instance of Divine Benignity ; and also that the Infliction of them on the irreclaimable and Obstinate is a great Evincement of Divine Justice , and none of any want of Goodness , Kindness or Clemency . And now when I recall my thoughts , I find them tempted to suggest to me , That all the labour I have put my self to in writing , and ( put ) you to in reading is superfluous ; the matter might have been concluded more effectually in fewer words . For what if God whose only End is his Glory , and the Demonstration of Himself in all his Attributes and Perfections , willing to shew his Just and Dreadful Wrath upon his Open enemies , should execute and hang them up in chains of Darkness , to make them Everlasting Instances and Monuments thereof to Saints and Angels ? What if God will ? And I the rather stand on this Argument , because it looks so like the Great Apostle's , But O man , who art thou that Replyest against God ? Shall the thing formed say to him that form'd it , why hast thou made me thus ? What if God willing to shew his Wrath , and to make his Power known , endured with much long-suffering the vessels of wrath sitted to Destruction ? We ought to acquiesce in all Divine Appointments , and to believe them ( to be ) Just , when we know them to be Gods , because his Will is Justice , and it is his Prerogative not only to Ordain the time when , and the manner how , but also the Duration and extent of all the Punishments of the wicked , how long they are to endure , as well as of what weight they ought to be . For so Pindarus in Plutarch , so Religious was he in this point . Quod , &c. inter multos alios Pindarus quoque testatur , qui optimum appellat Artificem , Gubernatorem & Dominum rerum omnium Deum , utpote verè Justitiae factorem & creatorem , cui soli definite convenia● , quando , quomodo , ac quousque scelestorum unusquisque plecti debeat . And so much for the First Argument , the seeming inequality of Infinite and Eternal Punishments to Finite Transgressions , I now proceed to the Second , from the Nature of Punishment . Punishment , say you , ( According to the Notion We have of it , ) is either for the Good of the whole , or of the Part , and 't is inflicted , Not to torment the Criminal , but either to Amend him , or the Society of which He is a Member , that both may Enjoy the Comforts and the Sweets of it : but what of Good in Everlasting Punishment is there to either of These , &c. I know not whether the Present Argument will signifie the less with you , ( for with me it will not ) after I have told you that the Notion it is Bottomed on , is Mr. Hobbs's , and that it is in him I find , That the Law of Nature ordaineth that no Revenge be taken upon consideration only of the Offence Past , but of the Benefit to come , that is to say , That all Revenge [ by which he means Punishment ] ought to tend to amendment either of the Person offending , or of others by the example of his Punishment , which ( sayes he ) is sufficiently apparent , &c. A Notion so Unhappy in its Tendency and Influence , that it will effectually Perform what you urge it for , in all that can design so ill to improve it . Of this its Tendency Mr. Hobbs himself is well aware , and therefore he endeavours to remove the Scandal he foresaw his Dogme would on this account administer to serious and considerate Persons ; but in such ● way as really does Aggravate it , concerning which I shall say more hereafter . But to return to you . It was not ( I believe ) from Mr. Hobbs for whom you manifest no good Resentment , that you received this Notion of Punishment , nor do I think you comprehend the Hobbists ( though you see you might ) when you say the Notion WE have of it — there are other Persons of a fairer Reputation in the World both for Learning and Religion than you perhaps esteem Mr. Hobbs , or any of his Sectaries ( to be ) who are of the same side you take . What Plutarch's Notion of Punishment is , you may inferr from what I have already offer'd on the first Argument ; and for Seneca and Plato , both of them seem entirely yours . Seneca sayes expressly , and for what he saith , he quoteth Plato , that this ought to be consider'd in every infliction of Punishment , that it be designed either to amend the wicked , or to remove them , and that in both , respect ought not to be had to what is Past , but to the Future , for asmuch as Plato affirmeth , No Prudent Rector will inflict Punishment on any man , because he hath offended already , but lest he should offend again ; it being impossible that things Past should be recall'd , but not so that things future should be Prevented . But happily , you will like it better in his own language , and therefore take it so . Hoc semper in omni animadversione ( saith he ) servabit , ut sciat alteram adhiberi , ut emendet malos●● alteram ut tollat . In utroque non praeterita , sed futura iutuebitur . Nam ut Plato ait , Nemo Prudens punit , quia peccatum est , sed ne peccetur . Revocari enim Praeterita non possunt : futura prohibentur & quos volet nequitiae male cedentis exempla fieri , palam occidet : non tantum ut pereant ipsi , sed ut alios pereundo deterreant . Lipsius affirmeth this Passage to be cited out of Plato de Legibus , and for that purpose he produceth the following Text , which indeed hath something like it . — E Platone haec sumpta 9. de Legib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I find a more express and pertinent one in his Protagoras . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor is this the only Pertinent Citation to be had in Sene●a , there are many more of like Import , of which yet there is but One that for its Fulness and Conformity of sense to yours , I shall at present note ; 't is in his first Book of Clemency , wherein there is the following Paragraph . Transeamus ( saith he ) — ad alienas injurias : in quibus vindicandis ●aec tria lex secuta ●st , quae princeps quoque sequi debet : aut ut cum quem punit , emendet , aut ut p●●na ●jus caeteros meliores reddat ; aut ut sublatis malis securiores caeteri vivant . But to come nearer home , I find a Learned man , and he One that though he were not a Profest Divine , yet in Divinity has merited in many things as much as most that are , I mean Grotius , who owns the same Notion of Punishment with that which you Propose as yours , For he saith , Ius puniendi in rectore , &c. non est aut jus absoluti Dominii , aut Ius Crediti . Probatur hoc primo ex fine , qui optime sole● distinguere facultates . Nam Ius absoluti dominii ut & jus Crediti comparatum est ejus gratiâ , qui id jus habet : at jus puniendi , non punientis causa existit , sed causa communitatis alicujus . Poena enim omnis Propositum habet Bonum commune , ordinis nimirum conservationem onem & exemplum : ita quidem ut rationem expetibilis , non habeat , nisi ab hoc fine , cum jus Dominii & Crediti per se sunt expetibilia . Hoc sensu Deus ipse Dicit se poena eorum qui puniuntur non delectari . And I will add to Grotius his Testimony , for the Resemblance and Conformity it hath therewith , that of a Worthy Person of our own , who also tells us ( as the Author last mentioned ) That the Obligation to Punishment arises from the Injury the Publick sustains by the Impunity of Crimes , of which Magistrates are to take care , for the Reason of Punishment is not because a Law is broken , but because the breach of the Law tends to dissolve the Community by Infringing of Laws , and the honour of those who are to take care of them ; For if we consider it , the measure of Punishment is in a well ordered State taken from the Influence which crimes have upon the peace and interest of the Community , therefore , Pride , Avarice , Malice , are not Punish'd by Humane Laws as severely , as Theft , &c. — So that the common note talked of Fiat Justitia & pereat mundus , is a piece of Pedantry , rather than true wisdom — And that hence it appears in Humane Laws , the Reason of Punishment is not that such an Action is done , but because the Impunity in doing it may have a bad influence on the Publick interest , but in debts the right of Restitution depends upon the Injury received by a Particular Person , who looks at no more than the Reparation of his loss by it . I make no question but whatever Perswasion you may possibly have had before , you have this now , that I will do you all the right imaginable in the Argument , seeing I acknowledge ( that ) the Notion that is its Basis and Foundation , hath such Authority to countenance and favour it : which that I may , I shall reduce the Reason which you urge , to Form , and so display it in its Utmost Evidence and Force , and then joyn Issue upon it . And in Forms it runs thus , All Punishment which is inflicted justly , is inflicted either for the Good of the whole , or of the part . But Everlasting Punishment as such , is neither inflicted for the Good of the whole , nor for the God of the Part. Therefore Everlasting Punishment as such is not inflicted justly , and consequently , not at all . For Everlasting Punishment is none , if not Just. Or thus , All Iust and Righteous Punishment is inflicted , not to torment , but to amend the Party Punished , or the Society whereof he is a member , that both may enjoy the sweets . But Infernal Everlasting Punishments are not , cannot be inflicted to amend the Punished , or the Society , but only to Torment the Offendor . Therefore , &c. This is your Argument in Form , wherein I take it to be so conclusive , so cogent against Mr. Hobbs and men of his Perswasion , that I see not how on his Principle the force thereof is avoidable . The Answer he vouchsafech it , is utterly uncapable of being applyed , Neither of the Propositions in the mentioned Syllogism , are in the least considered . A Truth you will assoon acknowledge as you shall have read what he sayes . Concerning Revenge , saith he , which by the Law of Nature ought nor to aim ( as I have said r. 3. sect . 10. ) at present delight , but future Profit , there is some difficulty made by such as object the continuance of Punishment after the Day of Iudgement , when there shall be no place neither for amendment , not for example . This Objection had been of some force , if such Punishment had been ordained after all sins were part , but considering the Punishment was instituted before the sin , it serveth to the benefit of mankind , because it keepeth men in Peaceable and Vertuous Conversation by the terror , and therefore such Revenge was directed to the Future only . Who seeth not how unapplyable to either Proposition in the mention'd Argument this Answer is ? besides the great Harshness , that Revenge should not regard the Past , but the Future ; and as great a mistake [ or Ignoratio Elenchi ] as if the thing is question were the Instituting and Ordaining of Eternal Punishment , whereas indeed it is the Inflicting , between which there is no little Difference ; since if the Menacing and Threatning of Revenge respects the Future , yet the Execution and Performance of that Revenge , doth in common sense regard the Past. Wherefore seeing Mr. Hobbs's Answer will not satisfie a thinking man , I must Essay to give the argument another , wherein though I might content my self simply to deny the Major , namely , that All Punishment which is inflicted justly , is inflicted either for the Good and Reformation of the Party Punished , or for Example to Others : yet considering of how great advantage it may prove , not only to detect a false Notion of Punishment , but instead thereof to Settle and Establish a true One , I shall in order thereunto expartiate in my Answer . And there are four things that I will do in it . First , I will consider Punishment in general , as Abstracting from Divine and Humane , and so from common Notions , endeavour to explain the Nature of it , and the Ends , Where I will shew it to be Vindictive . Secondly , I will shew , that the Notion of Revenge is not incompetent to God , but that He is a Revenger . Thirdly , I will shew , that all Infernal Punishments are Vindictive , or that they are Revenges . Fourthly , I will answer those Objections that either Mr. Hobbs's Principles , or other mens suggest against what I say concerning Eternal Punishment , and ●he Person than God sustains in punishing . To the First . And what is Punishment in the common sense and Notion which all the World has of it , but Infliction of some Evil [ of Pain ] on an offender for some Past offence ? Or as others judge it fitter to express it , An Infliction of a Natural for a Moral Evil. Malum Pane propter malum Culpe , Malum Passionis propter malum Actionis , Evil of Suffering for evil Doing . Indeed the Notion strictly taken , immediately agreeth but to Corporal Punishment , as it is distinguisht from Pecuniary , That being called Poena properly , this Mulcea ; But yet it Secondly agrees to Mulcts also ; For these , though in Propriety of Language they be not called Pains , are yet called Penalties ; to signifie they are not Punishments , but in that Respect wherein as Evils , they do Afflict and Pain . This then Is the true and proper Notion , and the most agreeable to Holy Scripture , of Punishment as it abstracteth from Divine and Humane , and it importeth in it somewhat as the matter , somewhat as the form . For the matter , it importeth Pain ; for the term Pain in English , is deriv'd from Poena , the word for Punishment in Latine ; and indeed what ever is inflicted could not be a Punishment unto the Party , if it did not some way Pain him . For the Form , it importeth a Relation to committed sin , in recompence of which , and as a thing deserved , the Pain or Evil is , inflicted ; for Pain inflicted without Relation unto some Offence and Transgression , may indeed be called an Affliction , but to make that Pain a Punishment , it must regard some Injury , some wrong done , for expiating which it is inflicted . Thus Punishment it is Retributive , and that it is so , the very Terms that signifie it in the Greek , do also manifestly show ; in which Language it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all which imply a Retribution and so the Learned Selden understood it , who sayes , Ex ratione & essentiâ Poenae proprie dictae est ut pro peccato seu culpa aliqua impendatur , &c. Omnigena enim est partim Retributiva , &c. In this Notion Punishment is really Revenge , and indeed in general is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Revenge by Plato in Gorgias , Vindicta by A. Gellius , and Ulpian that great Lawyer , defineth it Vindicta noxae , A Vindication of received wrong . For what other is Revenge , than what I have described Punishment , a Retribution of Evil , a rendring Evil back again for evil received , or a making him to suffer evil , that hath first done it : Only , it looks in common Usage , as if in some formalities they differ'd , and that to make Revenge Punishment , there were requir'd a Sanction of it by Law , as if to render Evil , where there is no Law to countenance and favour it , were bare Revenge , but where there is , it were Punishment . This I say , it seems , for whether any such Distinction be indeed to be allowed or not . I make a great Question , For as much as all Revenges antiently were called Punishments , Genuine and Proper . So Pausanids , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Antients were wont to call Revenges Punishments . Nor is Castigation or Chastisement ( whatever Scaliger and others think ) to be excepted ; for as Punishment , it is Retributive , it looketh backward , and is inflicted in the name of merit for some transgression past , and consequently is Revenge ; though as it looketh forward to the Future , and is intended to Reform the Party , and to prevent his doing so again , it is but a Remedy , or Medicine . I say it again , that Castigation in the Prospect of it , is not Punishment ; and in the Retrospect it is Revenge ; and so saith Selden in the place before quoted , Omnigena enim est partim ●altom Retributiva , tametsi simul etiam fuerit medicinalis , ut in Scholis loquuntur , seu emendationi sive ipsius peccantis sive aliorum adhibita . Neque , san● Platonicum illud neminem Prudentem Punire quia Peccatum est , sed ne peccetur , verum satis esse potest , nisi intelligas , &c. And from what I have already offer'd it doth evidently follow , First , That it is not warily expressed by you , that Punishment is not inflicted to Torment the Criminal , you might as well have said , that Punishment is not inflicted to be Punishment ; it is Essential unto Punishment to be Afflictive , for otherwise it could not be the issue and effect of Wrath or Anger , which yet I shall evince it presently to be . To vex and grieve the offender is the proper end of Anger , and its proper design , and it is in this , as Aristotle tells us , that it differs from Hatred and Malice . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this brings me to the Second Consectary , That all Punishment as inflicted on transgressors for Offences P●st●inia● issue and effect of Anger , for what else is Anger but as Aristotle hath defin'd it , and as our own Experience sensibly evinces it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Appetition in Desire of Revenge , and consequently , Punishment is in satisfaction and contentment to Anger . Hence the Scripture Paraphrases Punishment , by the letting out of wrath or Anger . I know the famous Scaliger defineth Anger otherwise , that it is not Appetit●●s Ultionis , but Depulsinis , not a Desire of Revenging , but ●verting Evil. A Notion not a little opposite to common sense , and to be admired how possibly it could be his , who was so wrathful and Vindictive a Man , and when from his own experience , was as capable is ever any was of knowing better . But I take the Answer to him to be very Pertinent , which Cardan , a Scholar as Substantial and as Real , and every way as great as himself , has given long ago on this occasion , Verum locum ( saith he ) & 〈◊〉 open invenit , quibas , suaes ineptias dissunderet . Utinam vera esse●t quae definit : saepe anim ●●lia quaer●r● soleo , que non nvenio ●piud uliquem . Sed absit ut ab illo accipiam , qui nec ab aliquo veterum significata haec accipit , nec ostendit quod ita fi●● sed vult , quae simplics narrationi , 〈◊〉 dictatori , atqui●e ovacula ●●ipiam , &c. — Again , the Sentiment of S●nec● that Noble Stoick , which also Gratius owns as his , That Justice is not Ira , but Ratio , that Justice is Reason , and not A●ger , is alledged . A● if , it were impossible that Justice should be Reason , if it were Anger . A Notion worthy only o● Persons who believe the Affection to be Intrinsecally evil , or who understand them in their Irration●● excesses only , as Seneta did when he talked so , and not of those that can believe that they be natural that they are ascribed to God that under Regulations and within their Bounds , they are not Evils , but Perfections , We may be ●ng●● and not sin . For my part , I am with those Philosophers of whom I read in Plutarch , who think that there is Reason in Passion . Once Animal in man is Rationale , Humane Passions , Regulated and Conducted by the Mind , are no Irrational Extravagancies , or Emotions Opposite to Humane Reason , but Vertues that partake it , and in themselves Accomplishments that Integrate the Humane Nature , without which it would be Lame , Imperfect , Defective . In a word , Vindictive Justice , as Justice , it is Reason ; as Vindictive , it is Anger ; and though it be not that Anger which is excessive and extravagant , a thing so far from being governed by Reason , and participating of it , that 't is inconsistent with it , and is a Perturbation that transports a man beyond all Bounds . Yet Anger it is , as Anger is that Rational Inclination that a Person hath to vindicate himself , for those Indignities and those Affronts that are done him . In this sense all Punitive Justice is Anger , and in this sense also 't is Reason , so that 't is not true to say , that Justice is Reason and not Anger , For Punitive Justice is both , it is Reason and Anger , or Reasonable Anger . In fine , I oppose to Seneca's Authority , that of Plato and of Aristotle . So much in general for the Nature of Punishment . Now touching the Ends of Punishment , and that Division which is made thereof in reference to them ; I say , that seeing there are several Parties in every Punishment that is Inflicted , of which the One is Agent , He that Punishment ; the Other Patient ; he that is Punished , and then the circumstants and standers by . The Punishment may bear Relation to them all , and in conformity to those Relations , as it is expressed by several Titles , so it also has as many several Ends and Designs . For First , In relation to the Agent ; or to him that doth Inflict , in which respect they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Revenge , it is design'd in Satisfaction of his Anger , to assert and free him from contempt offer'd , and so to make Reparation to , his lost , or injur'd honour . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as A. Gellius — iccircoque id vocabulum à conservatione honoris factum putant . That Reparation of lost and injur'd Honour is intended in Revenge , or Punishment , is Unquestionable , in as much as Revenge , which I have defined Retribution of evil , is not only expressed in common language , by I will be quits with him , I will meet with him , I will be even with him , in respect of which it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ie ) Re●aliation ; but 't is also expressed , by I will make him know himself , I will make him know whome he hath to do with , before I have done with him ● and this is Reparation of Assaulted Honor. Hence it is that Vindication , which originally and at first did signifie Revenge , was afterward employed to signifie Assertion or Defence ; because the true Design of Revenge is to assert and free the taker of it from that contempt , and that neglect which was shewn him . And truly , there is nothing sweeter than Revenge , as it atchieveth this End ; it carries in it so much satisfaction and gratification , something so agreeable and so delightful , that common sense as well as Aristotle tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revenge is sweet . No wonder therefore that it is so Natural to seek Revenge , since it is so sweet ; there is nothing more Delightful than to Overcome an enemy , and to Regain lost Honour ; a Delight so Pure , so Abstract , that t is ' not Unworthy of Almighty God himself , who is affirmed to Assume it . He rejoyceth over his Adversaries . 'T is is relation unto this end , that Anger cannot satisfie it self , as Malice does , that evil be inflicted upon him that hath provoked it ; It requireth further that he be sensible of that Evil , and who inflicted it ; for if he be not , it cannot compass this its End thereby ; It removeth not contempt , it maketh not the enemy to know himself , no nor to know him neither with whom he hath to do . In fine , This end is so inseparable from Punishment , that whosoever does inflict this , must needs propose it ; and if he do not actually propose it , he is in Reason to be interpreted to do so virtually , in respect of the Person he sustains , which is of one so impaired , so injured in his Honour by some contempt shewn him , that he cannot choose but vindicate it . This is the proper end of Punishment as Punishment , and in respect of this , Punishment is meer Punishment . Hence God when he threatens to Revenge and Punish , words it , I will make them know that I am the Lord , &c. So much for Punishment as it respects the Party that Inflicts it ; but as it respects the Party punished , so 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Castigation , and is intended for his Good , and Amendment . For Instance , a Father so corrects his Child , a Master his Servant , not meerly by way of Vindication , for that he hath been bad , but by way of Reformation , that he may be made better . Folly is bound up in the Heart of a Child , and the Rod of Correction must fetch it out . Thus Punishment is Physick . But if we consider Punishment in Reference to the standers by or Assistants , so it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Example ; a word used also in the Scripture , Ioseph was not willing to make Mary a [ Publick ] Example [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and those things are written for our examples [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and is Designed to deterr and fright others from committing like transgressions ; and thus also Punishment is Physick . And so much for the First Particular , to explicate the Nature and the Ends of Punishment , wherein I have evinced it ( as such ) to be Vindictive ; I now proceed to the Second , which is to shew , that Punishment in this notion of Vindictive , is not incompetent to God , but that as he punishes , so he is an Avenger ; and that the Punishments which he inflicts , are not only Castigations and Examples , but Revenges . And there is nothing more perspicuous than this Truth ; for First , Therefore he Assumeth Anger , wrath and Indignation to himself , nay , Jealousie , to shew he minds his Glory , that he will not bear contempt , that it is no good despising of him , that if he be despised , as he wanteth not the Power , so he will not want the Will to avenge for it . The thought that God will avenge ; it striketh men with fear , and the fear of God is the Beginning of Wisdom ; they that fear him cannot flight him . So Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that fears cannot flight or contemn . Again , He hath ingrafted a Vindictive Principle into every thing that hath sense ; there is not a Worm but has it , and he that hath ingrafted Revenge , shall not he Revenge ? for if he that Planted the ear , must needs hear , and he that made the eye , must needs see ; and he that gave a heart to man , must needs understand ; then surely he that hath implanted in every living thing a Principle of Revenge , in order to its own defence and conservation , must needs be one himself that will take it . Thirdly , And it being legible and manifest in Nature , no wonder if the very Heathens saw it . For besides the Adrastia and Nemesis of the Poets , that Sanctuary and Asylum ( that ) they have made 〈◊〉 injur'd vertue , I find as much in Livy , ad Deos Vindices entolerandae 〈◊〉 confugiam . So Seneca , S●nt 〈◊〉 immortales lenti quidem sed certi Vindices generis humani , &c. And there is a plain and full assertion of it in the Laws of the Twelve Tables , of which the first ( we have ) is , Ad Divos adeunto caste ; Pietatem adhibento , Opes amovento , Life up Pure hands to God ; Exercise Piety ; Use no costly and expensive Ceremonies . Qui secus faxit , Deus ipse Vindex erit . He that doth otherwise , God will take Vengeance upon him . It is Deus erit Vindex , not erit Judex , Cicero's Observation , it is not that God will Judge , but that he will Avenge . Fourthly , But I insist too long in arguing a Point that is so manifest for what is plainer than that God is one that executeth Vengeance , since he appropriates it to himself ; Vengeance is mine , and I will repay it ; for he not only own himself therein to be a Revenger , but he claims it as his great Prerogative to be so ; Vengeance is mine , it is not man's , I will repay . And no less than this did Seneca imply in saying , Let this therefore be for our comfort , that although our frailty omitteth Revenge , there will be some one who will revenge us on an Audacious Proud and Injurious Enemy . But you will ask me , why doth God Appropriate Vengeance ? and how doth he Execute it ? I answer First to the first Question , that therefore Vengeance is appropriated unto God , because in every wrong , iniquity , injury or sin , which in its utmost comprehension and extent he hath severely forbidden , there is contempt of him ; and his command , so that though the Hurt and Injury be done to man , yet there being also in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Neglect of God , it were an Insolence that could not be excused , for the Creature to take the matter out of his Creators hands , who is infinitely more concerned in it than he . This were for man to frustrate and defeat ( as much as in him lyes ) the Vindication and Revenge of his Superiour and Lord , and by a Presumptuous execution and Pursuit of his own . God sayes , Vengeance is mine . I am more concerned in the Injury than Thou . Thy Enemy wrongs thee , but he contemns me ; and therefore since it is so much my Interest to see it taken , do thou leave the Revenge to me . And to leave it to God , is but a piece of Deference and Respect we owe him . So Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is Pie●y ( as one doth Paraphrase it ) to leave the matter to God , who if there be any fraud or cozenage , will surely Revenge . And How is Vengeance executed by him , which was the Second Question I supposed you to put , but either immediately and in his own Person , or mediately and by his Ministers of State and Magistrates ? Vengeance is God's , but he hath betrusted it with men to execute and let it out ; I have said ye are Gods , Magistrates that bear the name , they have the keeping of the Honour and Vengeance of God ; it is God hath put the Sword into their hands , and to appeal to them for Vengeance is to go to God for it . God doth Revenge , when they do , Vengeance is mine , and I will repay . This is the Charter wherein the Magistrates vindictive Power , or Right of the Sword is conveyed . Men must not right themselves , it is God must right them . For this End he hath appointed men on earth in his name to do it , this is the Basis and Foundation of Magistratical Power , and this is the sole consideration that makes the Prosecution of Injuries Lawful . Were not Magistrates Gods , there could be no complaining to them , for redress of Grievances , nor going to Law before them , in Vindication of our Rights and Properties , for Vengeance is Gods. I make no question , but by this time you see the little excursion I have made in this Particular , is not impertinent , but that I was obliged to it , to obviate the Prejudices some have taken up against the Vindictiveness of Punishments in general , and consequently of Divine Ones ; namely , that Humane Punishments are so Rectoral , as not to be vindictive or effects of Anger . But you see now , that Magistrates as Rectors are Gods , that as such , they are invested with Vindictive Power , and are in the Place and Stead of God , to execute His Anger for all Dishonour and contempt done him ; so that the Obligation unto Punishment , in a rightly instituted Common-wealth , ariseth not only from the Danger that not unlikely may accrue unto it by the Impunity of crimes , but also from the dishonour and Affront is offer'd in them unto God , the Soveraign Rector . So far is Fiat justitia , ruat coelum , from being a piece of solemn Pedantry . Yes , it is a Principle of solid and substantial Wisdom . God is the First Author , and therefore He is the Utmost End of Humane Societies , 't is by him , and therefore for him that Kings Rule , . and Princes decree Justice . Of this Perswasion were such Illustrious Romans as accused of Parricide ( for having murdered his Sister ) that Horatius ( one of the Tregemini ) to whom all Rome was so obliged , and so freshly ; and what they Urg'd in order to procure Justice upon him , evinces that they thought the doing of it on All Wisdom , and that as much as Common-wealths are interessed and concerned in Punishments , All-mighty God is more . Hi longa oratione proserebant Lges ( sayes Dionysius ) que nemini quempiam indemnatum occidere permittunt : recensebantque ; exampla Deorum irae in civitates que inulta sivissent scelera . Yes , and in the same cafe , so scrupulous and tender was the King himself , that though the People upon Appeal made to Them , had acquitted that Deserving Criminal , yet Tullus Hostilius out of the great Respect , Fear and Reverence which he paid to his Deities , would not but in the way of Expiation and Sacrifice . Rex ramen non contentus hominum calculis , & de Religione solicitus , accitis Pontificibus jussit placari Deos , atque Genios , & caede Iuvenem expiari legitime . Nor is what I now assert with so much confidence , more than what the Great Apostle hath asserted long before me , in Rom. 13.1 , 2 , 3 , 4 , 5. For nothing can be plainer , than that in the Text alledged , Paul affirms what I have , ( 1. ) That the Magistrate is a Revenger , for he not only calleth him a Terror to the Evil ( which implyes it ) but in terms a Revenger . He is the Minister of God , a Revenger . ( 2. ) That Revenge taken by the Magistrate , as the Sword with which he takes it , is God's . He beareth not the Sword in vain , He is the Minister of God. ( 3. ) That Punitive Justice is Vindictive , and Punishments Effects of Wrath , not the Wrath of Man , but the Wrath of God , He is the Minister of God to Execute , What ? Justice to be sure . But that Justice is Wrath , Divine Wrath ; He is the Minister of GOD to Execute WRATH . And my Assent to these Assertions is unshaken , notwithstanding that I find objected , that the measure of Punishment is taken from the Influence that crimes have upon on the Peace and Interest of the Community , Pride , Avarice , Malice not being punished by Humane Laws as severely as Theft , &c. But this moves not me . For First , Humane Laws ( as also Law-givers ) are not alwayes what they should be . And we must distinguish Humane Laws . For these are either Universal , such as are coincident with Laws Divine , and do Prohibit or Injoyn , what they do : or else Municipal , and more Particular , founded only on the Profit and Utility of such as Consent to them . Now Humane Laws of the first sort , which I called Universal , are properly Laws , and do oblige the Conscience , as being of Divine Appointment and Sanction , and the Punishments annexed to them must be executed on offenders , they being Vindicts and concerning God. But Humane Laws indeed of the second sort , which I would rather call Agreements of the People or Compacts under a forfeiture , do oblige no farther , than as they are of Advantage ; Nor by the breaking of them incurr you other Danger than of the forfeit was agreed on , to those to whom you have made it , who may Dispence . For every one may depart with his own Right , though none with anothers . Again , if Pride , Avarice , Malice are not punished by Humane Laws of the first sort as severely as Theft , &c. So neither are they in the present World by the Divine , which yet Regard God ; and it is because they have not that Malignant Influence upon the Publick , which Theft and others like it have , and consequently , that in that Respect they are not so Evil. But Thirdly , though the measure of Punishment be taken as you see I grant in part it is , from the Influence that crimes may have upon the peace , and interest of the Community , yet it follows not but that such Punishment inflicted , may be Vindictive . And Vindictive 't is , for God ordained it . And he ordaineth greater Punishment for such than other crimes , for that they having Tendency to Ruine and Dissolve Common-wealths , which it is as well his Care , as great Concernment to maintain and uphold , are more offensive and provoking to Him , than Others . Nihil est ( sayes Cicero ) illi Principi Deo qui omnem hunc mundum regit , ( quod quidem in terris fiat ) acceptius quam Concilia , Coetusque hominum jure sociati , quae Civitates appellantur . And so much for the Second Head. I am now in the Third Place to shew the kind and species of Eternal Punishments , whether they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whether they are meer Revenges , in satisfaction and contentment of Divine Justice and Anger ; or Castigations , intended only to Reform and amend the punish'd ; or in fine , Examples , design'd to Edifie the standers by , and make them Careful what they do . And to be plain , I hold Eternal Punishments now threatned , and One Day to be inflicted on the Wicked that despise them , all Vindictive , or Effects of Wrath ; And that the great Design and End of God in them is to Rescue his engaged Honour and Glory , and to satisfie and please himself in Trophies of his Justice , and in Triumphs over vanquisht Enemies . Now that Eternal Punishments are principally , if not solely designed for the Honor , Glory , Triumph of the Great God , is evident , in that the day of Iudgement ( wherein the sinner shall be damned to them , ) is the last day ; when all Administration , Government and Rectory shall cease , and be no more ; And consequently cannot be intended either in favour of the punished themselves , or for Examples to others . Perhaps some who love Hypotheses , as many do in this too Curious Age ; will tell you , that the Eternal Punishments and Torments of the Damned are Examples unto Saints in Glory , and that they are designed as a means to settle and establish them in that condition ; it not being to be thought that any in it can incline to change , when they shall ever have before their Eyes so Dire Examples of changing . And Socrates in Plato , who makes the damn'd in Hell Examples unto those in Purgatory , is in part of this Opinion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( sayes he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — But others are extreamly wicked , and by Reason of their wickedness become incurable . Of these , Examples are made , who indeed being incurable , receive themselves no advantage and benefit , yet others do , who see them suffering for their sins , the most extream , most sharp , and most tremendous torments , and that to Eternity . And for confirmation of it , it may be colourably offer'd , that the Devil who affected to leave his first Habitation , and to change it for another , had not had an instance them of that Exorbitancy and folly in any kind ; nor had Adam , whole Easie Nature was abused by that Serpent into a like Extravagancy and weakness with his , then had one in his own . For had either of them had an Example , it is to be presum'd , he would have found therein a Perfect Cure for Curiosity , that Impotent and Fond Emotion , which prov'd so Fatal to both . I say Curiosity , which I apply as well to Faln Angels , as to Faln Adam , because it seemeth not unlikely , an Unhappy Curiosity of knowing this Inferiour World , and perhaps of making an Experiment of Misery and Evil , whereof hitherto they had but heard , that rather than Pride , or any Impotent and senseless Ambition of being either Equal or Superiour to their Maker ( as the most think ; ) or , ( as Tertullian and Cyprian do ) Their Envy at the Honour and Happiness of man was the Lust inclining them to leave their First Habitation , and to exchange't for Another . This was that which made them Descend , they were disposed to try those other Regions . And Really the History of their Fall or Descent , as it stands on Record in the Sacred Volume , which is not much unlike what Socrates in Plato hath concerning it , countenanceth this Opinion , it being said in Iude , that they kept not their , Original and first state [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] but ( which is added Exegetically ) that [ as Persons not contented with it ] they left their proper Habitation . In doing which , as they committed Sin and Evil , so they found its Punishment : God for that Extravagance and Weakness ( of theirs ) both Excluding them for ever from Heaven , and converting the Place they so affected to be in , into a Hell to them , 2 Pet. 2. This is the less improbable , for that they tempted Eve and Adam with the same consideration , you shall be like to Elohim ; presuming ( as it may be rationally thought ) that that was likely to become the most Efficacious and Successful bait unto others , that had proved but too Powerful a One unto themselves . They by Elohim but meaning themselves , which yet was understood by Adam ( probably as they would have it ) to signifie God. Thus the Devil put a Fallacy and Cheat upon our first Parents , and for that is called a Lyar from the Beginning . He Equivocated with them . You shall be as Elohim , [ They understood as God ; the Devil meant as his Fellows : ] and wherein as Elohim , but by knowing by their own Experience Good and Evil ; and truly so they did , by woful Experience ; they knew Good in Paradise , and Evil out of it ; As the Devils knew Good in Heaven , and Evil in Hell. But this by the way , to Return . But though another might presume to bottom the Eternal standing of the Good Angels , on the Dismalness of that Condition , which they see the Faln Ones have plung'd themselves into , by leaving their first Habitation ; and who would try again , or wish to have Experience of Hell , Evil , Misery in himself , that has seen , or still sees so dreadful an Experiment thereof in others ? And he might also think himself as able to account in like manner , for that eternal confirmation of the glorified Saints in Heaven , by the tremendous observation of the Dire Examples of the Damned in Hell , eternally depending in their eyes . I say , though another would account and reckon thus , yet I dare not : There is in my Judgement an Infinitely higher ground than this , both of the Fixation and Establishment of Glorified Saints and of standing Angels . For ( as I take it ) it is Incorporation and Ingraffment of the former , and also of the latter into Jesus Christ , and the Inhabitation and Indwelling of the Great Eternal God in them , as in his own house , that doth Establish and Confirm them ; it being the Prime Design of God in all that has been , and all that shall be done in the World , but to build unto himself a Spiritual House , and Temple wherein he may Reside for ever ; whose House ye are . Christ is Master-Builder , Ministers Inferiour Builders , the work both of Christ and Ministers is Edification and Building . To whom coming as to a living stone disallowed indeed of men , but chosen of God , Elect and Precious , you also as lively stones , are built up a Spiritual House . By this you see Eternal Punishments are not designed for Example , much less for Castigation and Amendment of the Punished Hell is not a Purgatory , as the Treefalleth , so it lyeth : Judgement is the Final and Conclusive Act of dispensations : No , Eternal Punishments are neither Castigations , nor Examples , but meer Revenges , intended to Assert Divine Honour , to satisfie Justice , and in a word , intended to remove away from God , all that Dishonour and Contempt , that hath been put upon him by sinners . And this also was the Notion that the Antients had of the last Judgement , for they held the Justice of the great Judge Rhadamanthus to be Avenging and Vindictive . So Aristotle , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they seem to call this the Justice of Rhadamanthus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — If any be Requited in the same kind , or suffer what he has done , he is served Right . And so Hesiod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with such an one God is Angry , who in the End will take severe Vengeance for all Iniquities . But this is a thing that seems so harsh to you on many accounts , that to settle your belief concerning it , I must now perform what I promis'd in the fourth place ; namely , answer the Arguments you apprehend to militate , and fight against it : and first for Mr. Hobbs's he saith , Revenge when it considereth the offence past , is nothing else but present Triumph and Glory , it directeth to no end , and what directeth to no end , is therefore Unprofitable , and consequently the Triumph of Revenge is Vain-glory , and whatsoever is vain , is against reason . Thus Mr. Hobbs . But 't is as easie a matter to defend my self from Mr. Hobbs in this Particular , as to Repulse a weak and tir'd Assailant : for though I do acknowledge that Revenge as it respects offences past , is Glory and Triumph ; for therefore I asserted that God did Glory and Triumph in his Revenge [ He Rejoyces over his Adversaries : ] Yet that his Glory , Triumph and Rejoycing over them , because it is not directed and referred to a Further end , should therefore be Vain , is inconsequent . For it is a most improper expression to say an End is vain ; an End as such hath no end . Nor can there be an Infinite Progression in Ends , any more than in Efficients , and though Destinates are said to be in vain , if either they are insufficiently , or not at all referred to their Ends , yet that which is no Destinate , but is the Ultimate and furthest End of all that are , is not vain , though it cannot be referred to another . Now Divine Glory is the Utmost End of all things , God himself in all he does referreth to it , and obligeth us to do so in all we do ; so that although it cannot be denyed but that Humane Glorying , or the Boasting of men in themselves , because it is not ( as it ought to be ) and indeed cannot be directed to the Divine Glory , which is the Ultimate End , is therefore vain ; yet that Divine Glory and Triumph it self , which is the matter of the greatest satisfaction of God , and is the Utmost and furthest End he can propose to himself , who ultimately minds himself , and cannot possibly do otherwise , that that is vain , because it hath no further End , is not only a Blasphemous , but a foolish Assertion . The last End can have no further End ; indeed no end can as an end , because as an End it is last . Gods Glory is simply the last End ; no flesh shall Glory in his Presence , let him that glories , glory in the Lord. The glorying of men is vain Glory , because not referred as it ought to be to God ; but the glory of God is solid and substantial glory , because the End of all . Again , But you will tell me out of Grotius in the Place before cited , that God delighteth not in the Death or Punishment of those on whom it is inflicted , that is , to use the terms of another Learned Person ; of whom I also made some mention before ; that as a Governour or Rector he delights not in it , as expedient for himself , and that because the Right of Punishment is not existent for the sake of him that Punisheth , but for as much as all Punishment regards the Common-weal or Society , it is existent for the sake of that . But I have already proved , that the Obligation unto Punishment resulteth not solely , nor principally from the Injury the Publick may sustain , by Impunity of Crimes , but from the wrong , and Injury and Contempt of God that is in them ; which whosoever seriously considers that Societies themselves are for God , and that Punishment it self is in the Nature of it vindictive , cannot easily deny . Temporal Rewards and Punishments as well as Magistrates and Governments , are Divine Ordinances , and therefore directed to Divine Glory , as to their last end . God is the Soveraign Rector , and designs his own Honor , as well as mans Good. He is Dishonoured , as well as the Common-weal endangered , if Punishments be not duly Executed . For this cause he threatned the Israelites , that if they found not out the Sacrilegious Person , and Punisht him , He would forsake and leave them . And for that that it is said in Sacred Scripture , that God delighteth not in the Death of a sinner ; the meaning is not that , if sinners will be Obstinate , Perverse and Refractory , he can't derive his satisfaction from his Justice , in rejoycing over them to do them evil , for that he can , according to the Proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But that he deferreth and delayeth Punishment , and with much Patience , Long-suffering and forbearance endureth all their miscarriages , and all the Insolencies of the wicked ; as who should say , He would rather they would turn from their Wickedness and Folly , and live , than Persist therein and dye . So he waiteth to be gracious . The Long-suffering of God is Salvation . It is in this sense that God is said not to Punish and correct the children of men willingly , viz. That he beareth with them long ; for in common language those Expressions are Equivalent and much the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is long before Jupiter inspects his Note-book , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter unwillingly takes notice of it : and so Erasmus understands them , who tells us , sero dat , aut punit , gravatim id facere videtur , That whoso deferreth either to oblige or punish , He seems unwillingly to do it . It is thus that God delighteth not in the death of a sinner , and that He willeth it not ; comparatively he wou'd rather that he should Repent and Live ; and interpretatively , he delayeth to inflict Punishment , as it were expecting an occasion , that he might with Honor omit it . And this in answer to the General Exceptions you put in , namely , The seeming Improportion betwen a Finite Transgression and an Infinite Punishment , and the Inconsistency of Eternal Punishment with the End of Punishment ; As for the more Particular ones , I shall in their order now consider them , and first for that of the odd Circumstances of the most that are Christians . You say , Not to urge that the most that are Christians lye and live under such odd Circumstances , that they are very near an impossibility wholly to subdue , and suppress the influences of Sense , and yet must they be Plagued or Punisht with Unspeakable and Eternal Tortures ? I answer no , for 't is impossible for any while immur'd in the Body , wholly to subdue the Influences of sense , and should none arrive at Heaven , but who had first arrived to a State of Perfection here on Earth , Heaven would be empty , and Hell full : That Perfection which is to be our aim on earth , cannot be our attainment , or our achievement but in Heaven . Here sin will be Indwelling in us as long as there is flesh incompassing us . It is not Perfect , but Sincere Obedience that is exacted by Grace . For , that Perfection cannot be attained in the present world by any that descend from Adam , is evident : in that Concupiscence or Lust is Original , Native , inlayed with our very Tempers ; We are begotten in sin , and in the Fervency or Heat of Lust and Appetite , and consequently having such Impressions made upon us in our very Rise and Conception , and augmented , and improved in us by our after Acts , 't is as impossible for us totally to rid our selves of these , as of any other Instincts , and Propensions of Nature . We may check them and restrain them , but cannot destroy and eradicate them . This Body must be new-moulded , new-cast , before it can be wholly freed of the lusts that infect it . Therefore the Apostle when he would be Discharged from his sin , thus expresses his Option , who will deliver me from the Body of this Death ! I know that Jesus Christ was a Man , and that he lived in the midst of Temptations without the Danger and the Power of any , and that he is the Great Example of Divine Life ; but I also know the Devil who coming unto us doth find so much , coming unto him , found nothing in him . For he not being begotten or conceived in the Ordinary way of Generation , as all others are , with the common Fervency and Heat of Lust or Appetite , but on a Pure and cold Virgin , and by the Holy Ghost , had no Original Concupiscence or Lust to be awakened and excited in him , as in us , by the many Objects presented daily to the sense . Now external causes work little without there be internal ones to co-operate , Inefficax est causa Procatarctica sine Proegumena . But to return ; Again , the Christian Life here is compared to imperfect things , to Fighting , to Running , to Growing , to Walking , in a word ( compared ) to Motions ; and what is Motion but Imperfect Act , Actus entis in Potentiâ , quatenus in potentiâ . What is in Motion is but in tendency unto Perfection , but hath not yet arrived to it . In Motion there are two terms . The Term from which , and that in this is here on Earth : And the Term to which , and this is in Heaven , and between these is the Motion . Truly Sir , Our Holiness is not our Righteousness to justifie our Persons ; 't is too Imperfect and Defective to do that , 'T is not our Inherent but Adherent Righteousness , not the Righteousness within us , but the Righteousness imputed to us , that must bottom all our Hopes ; And I the rather say this , because I am a little jealous ( by reason of the supposition on which the Argument you urge is grounded ) that you hold the Opinion which is now the Ascendent , That Imputed Righteousness is Phancy , and that it was not the Design of Jesus Christ , nor of the Gosple to advance and set up that , but only that which inheres in us . Were I sure of what I but suspect that you are indeed of this Opinion , and that your Argument hath Aspect that way , I should more fully set my self to oppose it , and to establish that Egregious Verity and Truth of Christian Doctrine concerning Righteousness imputed , as One that ministers as much unto the Comfort , and Repose and Quiet of Conscience , as any other . But since I am not sure , I shall say the less of it now . Only thus much I will say , that certainly the great Design of God in sending Iesus Christ into the world , was to make His Righteousness , the Righteousness of God Illustrious , in opposition unto that of man , or the Righteousness of the Law ; there being Nothing within the compass of the Humane Understanding that can more contribute to illustrate and set off the Infinite and Transcendent Majesty of the great God , as to his Wisdom , Goodness and Justice , than the Declaration he hath made from Heaven of his Righteousness in Jesus Christ , that he is Just and a Justifier ; Iust to Punish Christ that assumed on himself the sin of man , and a Iustifier of those that are in Christ , whose Punishment he bore . The Inherent Righteousness , that Romanists and others so insist upon , is nothing as a Righteousness to boast of , but that Pharisaical one displayed by our Blessed Saviour in the Instance of it which he gives in Luke , I thank thee O God that I am not this nor that , but do this and that : Wherein there is an Acknowledgement of God as Author and Inspirer of all the Good he doth , but withal an Exaltation and Advancement of self , I thank thee , there is the One , I am no Extortioner , no Adulterer , nor Unjust : I fast twice in the Week , I give Tythes of all that I possess , there is the Other . It was very well done that he fasted , that he gave Alms , &c. but yet not so well as to Incourage him to boast therein before God. Verily the Great Design of Jesus Christ and Christianity is not to exalt , but to depress self ; He that glories must not glory in the Flesh , not in anything he is , not in any thing he doth , though by Divine Assistance . For by that must all have been done , that either was or could be done by Adam in Innocence , it must have been done by Gods Assistance ; and yet for all that , Room enough there was for Boasting and Glorying , then in that Transaction , whereas in this of Grace , or in the Dispensation of the Life and Immortality by Jesus Christ , there is Absolutely none at all . No , the Design of Christ and Christianity is instead of Pharisaical and Legal Righteousness , which consisteth in our doing and performing of the works of the Law ( as by Divine Assistance and enablement we can ) to Institute another , that of the Son of God , the Lord our Righteousness , who is appointed to invest and cover with his , all those that sensible of their own Unrighteousness and Imperfection , do apply themselves unto him for it . Except your Righteousness exceeds the Righteousness of the Scribes and Pharisees [ which consists in their own doing , &c. ] And the Christians doth Exceed it , his is the Lord Christ , it consists not in his own doing for himself , which is but short and imperfect , but in Christs doing for him , which is full and Perfect . That it doth so is evident , in that the Publican in whom the Christian Righteousness is represented , hanging down his head , as one ashamed of himself , and ashamed to come into the Divine Presence , not boasting of performances and works , but confessing and acknowledging of sins , humbly imploring Grace and Mercy , was rather Iustified than the Pharisee , that is , according to the Scripture Language , was Justified , and not the Pharisee . The like of Paul , who had as much according to the Law to boast of as another , yet in the matter of Justification , when he comes to make Reflection on his best Performances , he in comparison of Christ , esteems them all but Dung and Dross ; and is to far from standing on them in point of Righteousness , that he first renounceth all Presensions of his own thereto , and then intirely devolves himself on Jesus Christ for it . Such is the Christians Righteousness , 't is not his Holiness within , but Christ without that Justifies him . This is that method of Iustification of sinners that was contrived by Divine Counsel and Goodness , and that is displayed in the Gospel ; God imputeth not sin unto believing sinners , but imputeth to them the Righteousness and Sufferings of the Lord Christ ; he reckoneth as if sinners suffered in their own persons , and did what Jesus Christ hath done and suffered for them , and so acquitteth them and sets them free , as those that by their Surety have contented Justice , and satisfied the Law. Thus is Christ made of God unto us Righteousness ; His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Satisfaction to Divine Justice by Suffering ( for in this sense I find the word to be often used even in Heathen Writings ) as well as his Performance is Reputed Ours . Nor is this Licentious Doctrine and an Inlet to Profaneness , for what shall we say then , shall we continue in sin that Grace may abound , how shall we that are dead to sin live any longer therein ; know you not , &c. Rom. 6.1 , 2 , 3 , 4. But now being made free from sin , and become servants unto God , you have your fruit unto Holiness , and the End everlasting life , verse 22. Without Holiness no man shall see God. Faith worketh by Love. If ye love me , keep my Commandments . I would have offer'd more on this Exception , but that you seem not to insist your self so much upon it . It being Another to which I am proceeding , that it seems awakens in you far more feeling and more vive Resentments . For so I judge , when I find you saying , how much more dismal and tremendous doth it look , that those People in America , Japan , China , Lapland , &c. that lye under an unavoidable ignorance , I mean morally so , that yet these poor creatures for what they cannot help , shall be cast into Everlasting Darkness , &c. Truly Sir , I apprehend not the Reason why you instance in the Americans , Iapaneses , Chineses , as People lying in a state of Unavoidable and Invincible Ignorance of Jesus Christ , and of the Methods of Salvation , since Jesus Christ is preached among them , though with some mixture , and the Christian Doctrine , if you will believe History , hath been witnessed to among them , as at first it was among others , both by the Martyrdom of those that brought it , and by their Miracles . You know by whose incitement the famous Francis Xavier ( that Papal Apostle ) undertook the Indian Expedition for the saving of souls , and what success attended both him and those that followed him in that design in India , China , Japan ; whereof you have a large account not only in the Indian and Japanick Epistles , but also in the Commentaries of Emanuel Acosta , expressly written on that subject . And how industrious and careful the Great Bishop hath been ( in this to be commended ) to advance the same Design in America , and what the setled order for it is , I make no question but you may have read in many , which I might name . But I will not give you the trouble of Reflecting longer on Modern and Recent Accounts , since there are others far more Antient by which it may be made appear , that Christ was early preach't among them . But of this you may be pleased to consult Paget and Purchas , cum multis aliis . You see by this how fair an Opportunity I have to evade , but am not Sophister enough to do so , seeing as you mean the Objection , there is something weighty and momentous in it , namely , that it seemeth inconsistent with Divine Goodness that poor Creatures lying under unavoidable and invincible Ignorance of Jesus Christ , and of the method of Salvation by him , should be damned to eternal Darkness and sorrow for what they cannot help , and that to use your own expression , there are no Reserves for their Ac●ing for an happiness they have no notice of , &c. Believe it Sir , it is no easie matter to account for all the Phaenomena of Providence , and particularly for This , of which , when we have said all we can , we cannot say as much in Vindication of Divine Goodness , Justice or Wisdom in it , as God can say in his own . His thoughts , they are as high above ours , as the Heaven is above the Earth ; and what is unaccountable and dazeling to men , is not so to God. I say not this as if I thought the present Difficulty less accountable than many others , but to let you see I have a right sense and apprehension of its being One ; wherein when I have told you what hath satisfied me about it , ( for I have had the same Perplexities , and the same scruples ) you will happily receive what also may conduce to satisfie you , both from the Holy Scriptures and from Reason . In order hereunto I shall by way of Premise , explicate and settle a Verity that ought to be receiv'd by all Christians as Fundamental to their being so , namely , That there is no Salvation but by Iesus Christ , which established , I will in satisfaction of the scruple evince , First , That God is not obliged by his Goodness to dispense an equal light to all mankind ; but that being Free and Soveraign in all communications of his Grace , he doth inqually dispense it , to manifest himself so . But yet , that Secondly , To whomsoever be affordeth least light , he affords enough to leave them inexcusable and without cause of complaint ; because he doth afford them more than they improve , or use . And Thirdly , What in this occasion will abundantly illustrate and set off Divine Goodness , as well as Justice ; he requireth not from men according to the light and means they have not , but according unto what they have , expecting less from them to whom he hath afforded less , and only more from these who have the opportunities and the means of doing more . And First , By way of Premise ; I lay it down as Fundamental in the Christian Doctrine and Profession , That there is no salvation but by Iesus Christ , for it is he the Son of God that hath assumed humane Nature ; that hath satisfied in it the Divine Justice ; that by his Obedience and Death , hath rendred God Attonable to man ; and that hath procured all the terms ( whatever they be ) on which Divine Majesty is pleased to transact again with us , and to receive us into favour . He is the Prince of peace , that Glorious Intercessor , that hath gone between the wrath of God and us , but for whom Apostate Adam had been lost for ever , and there had been no more reserves for Happiness , or overtures of Grace for him and his Descendants , than for the faln and Apostare Angels . Christ is the Foundation-Stone , the Chief Corner-Stone in this building . God so lov'd the world , that he gave his Son : This is my beloved Son , through whom I am well pleased . Sacrifice and Offerings thou wouldst not , but a body hast thou prepared for me . Lo I come . The Lamb slain from the beginning of the world . This I take it is the meaning of that known expression , There is no other name given under Heaven by which we can be saved , but the name of Iesus , viz. That no other Person is to be acknowledged to have the Honour of being the Procurer of Peace and Reconciliation for us with the Divine Majesty , and of having marked out the way to glory , but only Jesus Christ , it being too important and momentous an Affair for any but Emmanuel , or Jesus , one that is God as well as man , to undertake to manage . For who but God-man could dare to go between God and man ? Thou shalt call his name Jesus , for he shall save his people : that it might be fulfilled , They shall call his name Emmanuel ; which is by Interpretation , God with us . The Connection must be noted , it evinces that he only could be Iesus , that was Emmanuel : thou shalt call his name Iesus — that it might be fulfill'd — they shall call his name Emmanuel ; as if Iesus and Emmanuel were but One name . There is no other name given , but the name of Jesus , whereby we can be saved : It is not the name of Moses , nor of Pythagoras , nor Plato , nor of Mahome● , or of any other meer man ; these are not names that merit this honour . It is Iesus is the only name ; it must be God with us that saves us . The Practical Belief of This is called faith in Christ ; and is a thing so absolutely necessary to salvation , that without it 't is impossible to please God , or be accepted with him . But as absolutely necessary to salvation , as belief is , it is not so in every Degree , or every Act of it ; there are Degrees of Faith , and there are several Acts ; there is a Formal and explicite apprehension and belief of this Truth in so many terms , that there is One God the Father Almighty , Propitiated and Attoned towards men ; and that there is One Mediator , Jesus Christ God-man that hath attoned and propitiated him . And as there is a Formal and Explicit , so there is a Virtual and Implicit Apprehension and Belief of it , which he has that believes that God is ; that he is Gracious and Benign ; that he pardons sin ; and that he is a Rewarder of them that diligently seek him . And one may as well implicitly and virtually Believe as Will. For as he implicitly and virtually doth will the means , although he doth not actually Reflect and think upon them , that effectually doth will the End ; so he that does explicitly believe that God is gracious and well-pleased , He doth implicitly believe in Christ , in whom alone he is so ; the explicit belief of the Conclusion , is the implicit and virtual belief of the Premises . This Virtual and implicit Faith he may be said to have , who feareth God and worketh Righteousness , whether he be Jew or Gentile ; for he that feareth God and worketh Righteousness , cometh unto God [ by doing so ; ] and he that cometh unto God , must needs believe that God is , and that he is a Rewarder . A Faith that many of the Gentiles were as well the Owners of as the Jews , for which they were accepted of God : So Peter , Of a truth , I perceive that God is no Respecter of Persons , but in every Nation , he that feareth him , and worketh Righteousness , is Accepted with him . And doubtless there were many Cornelius's and Iohn is plain , He that worketh Righteousness , is born of God. Such Gentiles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Fearers of God , Acts 12. 16. 26. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Worshippers , v. 43. I pray Sir consider Rahab the Harlot , and what kind of Faith it was for which she has the Honour of a Monument unto this day ? and for which her self and all her household were saved , viz. The Lord your God is a God in the Heaven above , and in the Earth beneath : This was her Faith ; and the Ground and Basis of it , what was it but Report and Fame ? We have heard how the Lord dryed up the water of the Red Sea for you , when you came out of Aegypt , and what God did unto the two Kings of the Amorites ; We have heard . All heard , but she only believed savingly ; and therefore hid the Spies , which the rest would kill . This was her Faith , she had heard of God , the True God ; and who had not ? and she believed that God was , and that he was a Rewarder , therefore she hid his Servants , which was her work of Righteousness . All believed and trembled , we heard and our hearts melted , which is the Faith of Devils ; but she believed and wrought Righteousness , she hid the Spies . Her 's was a saving , because a living , a working Faith. 'T is true ; some of the old believers are Illustrious Instances of Faith , and of its vigor and power ; for though the day of Christ were far off , yet they saw it clearly , and distinctly ; Abraham ; sayes Christ , saw my day [ though ] far off . So Jacob , The Scepter shall not depart from Judah , nor a Law-giver from between his feet , until Shiloh come , unto him shall the gathering of People be ; and so Iob , I know that my Redeemer liveth , and that I shall behold him standing on the earth . But yet I find them not explicitly a Praying in the name of Christ , or doing any thing therein . So ; hitherto ( sayes he unto his own Disciples ) you have asked nothing in my name ; nor were they yet obliged , since he was not to be so exalted , but after he had drunk of the brook in the way ; it was then the Comforter the blessed Spirit was to come , and give his Testimony for him in the Hearts of men , after which His Name was to be honoured . When I am lifted up , I will draw all men unto me . In that day you shall ask in my Name . Before all was done in the Name of God ; but since the Comforter , all in Christs Name . There is no other Name under Heaven given , that is , no other name of any Person on earth is appointed in which we can approach to God , and so be saved . Indeed the Antients prayed towards the Debir or Oracle , or Ark which typified Christ , and so implicitly and figuratively prayed in his Name , but yet explicitly and formally they did not . I confess there are not a few , both Pious and Learned that herein differ from me , who believe the Antients prayed Formally and Explicitly in the name of Christ , and who apprehend themselves abundantly confirmed in that belief , by one expression in Daniel , Now therefore O God , hear the Prayer of thy servant , and his supplications , and cause thy face to shine upon thy Sanctuary that lyeth Desolate , for the Lords sake ; for the Lords sake , that is , say they , for Christs sake . But to omit that for the Lords sake may be refer'd to desolate , as it is in some Translations , wherein the Comma is not put to desolate , but to Sanctuary ; as if the sense were , that for the Lords sake the Sanctuary was desolate : I say omitting that , and taking it for granted to referr to hear , and lift up the light of thy countenance ; yet whosoever doth compare it with the following Verses , must needs acknowledge , that for the Lords sake is for Gods sake , for his Name sake , his Honours sake , it being so explained , v. 19. O Lord hear , O Lord forgive , O Lord consider and do it , defer not for thine own sake , oh my God ; for thy Name is called upon this City , and upon this People . And thus much by way of Premise , I now apply my self to give a more particular answer to the Exception , by making evident and clear the several Propositions which I mentioned for that end , and which evinced and made out , will abundantly illustrate this matter , and absolutely satisfie your mind , in a scruple which cannot but be much abated already . And first , That God is not obliged by his Goodness to afford equal light to all . For though Divine Goodness be a Perfection essentially inherent in him , yet in the Exercises of it he is Free and Sovereign ; the emanations of that Glorious Attribute not being as some imagine them , as Unrestrainable and necessary as those of Light from the Sun , and Heat from Fire . No , it is as well a great Truth as commonly received , and that the Divine Goodness is seated in the Divine will , and is ( as it were ) a certain mode of it ; The Goodness of Almighty God , it is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Good pleasure , Good-will , and consequently being but a certain kind or manner of will , must in all the exercises of it be as free as this is . Divine Goodness is nothing but the Divine Good-will , or a Propensity in the Divine Will to be doing all the Good that in his Infinite Wisdom he sees meet . Now the will of God ( if to discourse thereof as of Mans , be not too great Presumption ) is not a Necessary and Determined , but a Free and Undetermined Principle ; and the Nature of it as to Liberty and Freedom , consisteth in an Unrestrained Unconfined Amplitude of Acting . Whereof he cannot doubt that seriously considers what ( of another Purpose ) I noted in my former Treatise , viz. That as what is lower on the Scale of Being , and more immersed in matter , is more confined and determined ; so that what is higher , and superior , and more spiritual , is in proportion according to the measure of its advancement on the Scale , more undetermined and free . For thus , a little to illustrate and set out the matter in Examples , Plants and Vegetables are less determined in respect of Action , than are the Minerals and Fossils . Again , the meerly Sensitive or Irrational Animals are less determined than the Vegetables ; Men less than they ; and not improbable , the Angels less than men ; But God who is above them all , a Pure Act , possesses Amplitude of Action , as Infinitely much transcending all theirs as is his Being . All Determination and confinement is from Matter , all Indetermination and Unconfinement from Form. God is therefore most Free and Undetermined , because most Formal and most Pure Act. But by this Infinite Amplitude and Liberty of Action , I would not have you understand me to intend wilfulness ; as if the Will of God , which is the Principle and Rise of all External Actions , were meer will , and that in that Will , there were not also Wisdom , Justice , Goodness and Holiness . For it were to have a most Unhappy and mistaken Apprehension of me , as if I coin'd a Notion of the great God , and of the freedom of his Will , that could not be endur'd by any that did either know , or fear him . No , But by this Amplitude of Action , or Liberty of the Divine Will , I mean no other but a most illimited Capacity and Power in God , to do what seemeth best and most agreeable unto himself to do ; and that is best and most agreeable for him to do , which is most convenient and congruous , and most becoming all his Glorious Attributes , his Wisdom , his Benignity , his Sovereignty , Majesty , &c. as who would say , it is a Free , Unconfined , Unnecessitated , Undetermined Power of doing or not doing what he pleases . Now he doth what he pleaseth , that does whatever pleases him ; and what can we imagine to please God , but what is ( most ) agreeable and congruous to him ? and what is ( most ) agreeable and congruous to him , but what suiteth ( best ) with all his Attributes ? So that it is not meer will that is the Principle or Reason of the Divine Actions , but , as the Holy Scriptures happily express it , it is counsel , counsel of Will. His Will is will , it is Soveraign and Free , but it is also wise ; and Good , and Just , and Holy. God does what he will , and because he will. But yet whatever he does is Wise , and Good , and Holy , because his Will is so . But you will say , I grant enough for your Argument as now I have explained my self ; for if the meer and naked Will of God be not the sole Reason or Rule of his Acting , but that his other Attributes do influence and guide him in it , and so his Goodness and Benignity doth challenge some share ; then seeing there is no Respect of mens Persons with him , but that in his sight all are equal ; and also seeing Goodness obligeth not to make a Difference , where there is none already , 'T is Unconceivable how any should be made , and how he should not deal alike benignly [ be Bountiful and Good alike ] to All. I answer ; That indeed Benignity and Goodness hath a Great , though not the sole hand in moving or inclining the Divine Will ; that God is no Respecter of mens Persons ; that both Jew and Gentile are as One to him : No humane Qualities of Wit and Ingenuity , of Learning , of Beauty , of Civility , or the like , which rather are Effects than Motives of Divine Favour , do at all affect or move him . Further , nor will I deny , that Divine Goodness and Benignity as such , obligeth not God to Discriminate or make a Difference between Man and Man ; but then ; as it obligeth not to make a Difference , so it obligeth not to make none , but it leaves him free to follow the motions of his other Glorious Attributes , such as either Wisdom , Soveraignty , or some other of his admirable Excellencies do inspire and infuse him with . But chiefly his Soveraignty ; for all his Practical and Active Attributes ( for such I call these which ( seem to ) have an Influence upon him in his Acting ) are all Will. Soveraignty hath Place in All. And this brings me home . For do you ask me , how it cometh to pass there is a Difference made between man and man , Nation and Nation , in respect of the Light and Knowledge of God ? I answer , God makes it , who dealeth not alike to all ; and do you further ask me , Why he dealeth not alike to all ? I answer further , it is to shew he is not bound to do what he does to any ; and that if he sheweth mercy , it is because he will shew mercy ; not from any obligation on him whatsoever , much less any engagement from the Object , but ex mero motu , of his own alone Election and Choice . It is for this Reason that he so delighteth in Election and Reprobation , that he not only sheweth them in mankind among particular and individual Persons , he chooseth Jacob , and rejecteth Esau ; and among Nations , he choosed the Iews , and he refused the Gentiles ; of all the Nations of the earth , I have chosen you ; and among the Gentiles , he enlightens some sooner , others later , some more , some less : but also in the kind of Angels , thus he elected those that stood , and he rejected those that did not : All is to shew how Soveraign and how Free he is , in whatsoever he doeth . Hence the Scriptures speak so much of Election , and of Gods Purpose according to the Election , and of the Good pleasure , and of the will of God. Thus God in all the Exercises of his Grace is Free , not only from all Determination and Necessity of Nature , but from all engagement by any foreign and extrinsecal Respects whatever in the Object ; and it is to manifest himself so , that he so diversly dispenses it ; to some he manifesteth more , to some less , to those in one way , and to others another ; All according to the Counsel and Advisement of his own Will , and not according to the Humor , or Deserts of ours . So much for the first Proposition ; but Secondly , Though God dispenseth not an equal light to all , yet to whom he hath dispensed least , he hath dispensed enough , if not to save them , ( which many of the Antient and most Learned Fathers thought ) yet he has to leave them Inexcusable , and without Defence , as our Apostle exprestes it , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certain it is , as I proposed in the first Assertion , That the Dispensations of Almighty God in point of Light and opportunities of Grace , are not equal every where ; for if they were , there would be as little Beauty , Ornament and Lustre , as Variety in them , since 't is in the Moral World , as in the Natural ; wherein Day and Night , and Diverse Graduations of the Light and Darkness in them , are necessary to compose it , and to set it off with some Advantage and Beauty . But though there be a Diverse and inequal Dispensation of the Light , some have more , and some have less , yet so Extensive is Divine Goodness , and so large , that all have some , and that some ( as little as it may be ) Enough to silence Obloquy and Contradiction : A Truth that cannot be Refused in consideration of the Antient Gentiles , with more reason than it can be doubted in respect of the Antient Jews , who had the Oracles of God. For the Antient Gentiles ( for so I call those before Christ , in contradistinction to the Jews ) though they had not Moses , and the Law and Prophets to instruct them in the method of salvation ; yet they had Tradition , and they had Philosophers and Philosophy ; The Persians had their Magi ; the Babylonians and Assyrians , their Chaldeans ; the Indians ; their Gymnosophists and Brachmans ; the Celts and Gauls , their Druides and Semnothei ; the Greeks , their Philosophers ; in a word , All of them they had Divines and Prophets , who were Preachers to them of the fear of God , and of Righteousness . And you know I have already evinced in the Premise , That to fear God , and work Righteousness , suffices to render one accepted with him , and this Philosophy taught . Now by Philosophy I understand not any one kind or Species of it , as either the Barbarian , or the Grecian , the Stoic , the Epicurean , the Platonic , or the Peripatetic ; but ( as Clemens Alexandrinus also doth ) All that Truth or Verity divided and dispersed among them ; and of this I say , It was a Ray or Beam of Jesus Christ , the Original Light , [ the Light that enlightneth every one that comes into the World ] afforded to the Gentiles to conduct and guide them to God : and so sayes the Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So both the Barbarian and the Greek Philosophy containeth in it a certain Portion of the Eternal Truth ; which it Borrowed not , or derived from the Mythology of Bacchus , but from the Theology of the Eternal Word himself . Thus Clemens of Alexandria ; and indeed it is the main Design of his Stromata [ Books he called so , because in them he collected these Dispersed Truths ] to manifest the Consonancy and Agreement of the Old Philosophers , with the Verities of the Christian Religion . I know the Great Apostle affixeth on Philosophy an Epithete that seemeth not agreeable to this Assertion , he calls it Vain Philosophy , and cautions those he writes to , with very much concern , more than once against it ; but who ever well considers that he represents the Jewish Ceremonies , which in their Institution were Divine and useful methods for happiness , as beggarly and carnal Rudiments , as Elements of the World , and under other hard names , he will not find himself surprized at his doing the former ; or necessitated to confine the Philosophy of which he speaks , as Clemens Alexandrinus does , to the Epicurean that denyed Providence , and all Respects and care of God for the World. For I make no question but whosoever seriously Reminds the Circumstance of Time wherein the Apostle wrote , that it was after the Effusion of the Blessed Spirit , and the bringing of the Life and Immortality to light in Jesus Christ , will easily agree that his Principal , if not his sole Design in so severely reflecting on the Ceremonies of the Iews , and on the Philosophy of the Gentiles , was to oblige both the one and the other to abandon and forsake their A , B , C. And that since there is a fuller and a clearer Demonstration , or Discovery in the Gospel of the way of Life , It is to wean them from those Darker Ones , that serv'd their turn before . And indeed , though God connived at men in the dayes of their Ignorance , yet now he calleth all to Repent . And verily it is a great Truth , that as he would not have the Jewish Law , so much less would he have the Gentile Wisdom to supplant the Gospel . All the Light before Christ , whether that among the Jews , or that among the Gentiles , was but Moon , or Star-light , designed only for the night preceding ; but it is the Sun must Rule by Day . Now the Gospel dispensation is the Day , and Christ the Sun that makes it ; by whose Alone Light we must walk . For as in Nature , the Light afforded by the Moon and Stars , which is of great Advantage , and very much administers to our Direction , and Comfort in a Journey by night , yet in the day is none ; The Moon and Stars that shine by night , and then make other things Visible , they are Invisible themselves , and Dark by day ; So in the Moral world , not only the Law of Moses to the Jews , but that Philosophy and Wisdom among the Gentiles , that before the coming of the Lord Christ , while it was yet extream Dark , was of extraordinary Use and Benefit , It is no longer new of any to them , nor to be insisted on , since He is come . For now 't is broad Day . One would be glad of Moon-light , or Star-light , that is to travel by night ; but he delires , and is out of his Wits , that would preferr it before the Sun by Day . By this time , you see how my Opinion of the Old Philosophy , that it was a kind of Star-light derived from the Sun of Righteousness , and pointing to him , is so far from being in Derogation to the Gospel Grace , that it rather highly Illustrates and Establishes it ; the Philosophers themselves , as well as the Prophets , being ( as it were ) as so many Stars that shined in a Dark Place , and with a borrowed lustre , until ( in Peters own expression ) the Day-Star arose from on high . But this Assertion , so many prejudices lye against it , is not of a Nature to be entertain'd assoon as presented ; wherefore I shall crave your leave to offer somewhat by way of Confirmation , which though I might do by very probable conjectures , both from the Paerabolical and Figurative way of Institution used by Jesus Christ , so conformable to that of Plato ; and the Interrogatory and Questionary , so like to that of Socrates and others , and from the Honour put upon Philosophy and Philosophers , not only by God himself in giving some of them the Preheminence , in an extraordinary manner , by a Starry Messenger sent on purpose , first of all others to behold the blessed Jesus in the Flesh , and to Recognize him King ; but also by the Antient Christians , who not only Permitted , but Assumed their Formalities and Customs . I say , though I might confirm this Truth by these , and many other very Probable Conjectures , yet I rather choose to go a Plainer , and more Demonstrative way , by particularly Instancing the several Doctrines of the Grave Philosophers , and Wise men among the Gentiles , and shewing how agreeable they are to those of Christians ; and that , to vindicate my self from all Temerity and Rashness in affirming what I have , as well as to afford an entertainment that will neither be unpleasing , nor unuseful to many . Indeed , it will put the Doctrines of the Christian Religion beyond the Contradictions of the Atheist , to a Person that shall see them to be such as have obtained among wise men in the most Antient Ages , and Universally over all the World. And forasmuch as to the Moral part of Christian Religion , there is not so much doubt but that the Heathen had a great Intelligence and Understanding of it , as whoever readeth Homer , Hesiod , Theognis , Socrates , Plato , Xenophon's Cyrus , and Oeconomus , Isocrates , Tully's Offices , and Seneca , cannot but acknowledge ; therefore I shall not stay you here with any long Discourse on that point . Wherein that I may not overwhelm you with a multitude of Instances that do occurr , for to say all I might , were to translate whole Volumes : I shall only offer for a taste what is at present in the compass of my memory , upon the three Heads , Of Piety to God , of Righteousness to man , and of Sobriety to our selves ; Resolving for your greater satisfaction , and that the argument in hand may have the more Light and Efficacy , to Parallel the Testimonies of the Poets and Philosophers , which I produce , with others of a like Importance in the Holy and Inspired Pen-men . And first for Piety to God. First , That God is to be worshipped . Pythagoras that great Philosopher referred all to this : and before him Orpheus , whom Pythagoras imitated ; but to be particular , He must be worshipped , First , Spiritually , Purely , Holily . Cato , and the Heathen Liturgies . Si Deus est Animus , nobis ut Carmina dicunt , Is tibi praecipue sit purâ mente colendus . If God be a Spirit , as Poets say , or rather as we are taught in Liturgies or solemn Prayers , he is chiefly to be worshipped by thee , and with a Pure mind . Christ in Iohn 4.24 . God is a Spirit , and will be worshipped in Spirit , and in Truth . Tibullus . Casta placent superis , pura cum mente venite , Et manibus puris sumite fontis aquam . Holy things do please those above ; come you with Pure and Holy minds , and with Pure hands take Fountain water . In Leg. 12. Tabul . Ad Divos adeunto casté . Approach Holily unto the Gods. David in Psal. 93.5 . Holiness becometh thy house . James 4.8 . — Cleanse your Hands , ye sinners , and Purifie your Hearts , &c. Pythagoras . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having put off thy Shoos , do thou Sacrifice , and worship . Exodus 3.5 . Put off thy Shoos , for the Place whereon thou standest is Holy Ground . Secondly , In the best manner we can . In Leg. 12. Tabul . Ex patriis ritibus colunto optima , Among all the Countrey Rites of Religion , those which are best , must be observed . So Apollo Pythius . For when the Athenians had consulted him about Religion , and Ceremonies , and put the Question to which they should adhere ; He answers , They should adhere to those of their Ancestors ; [ quae essent in more majorum ; ] and when coming again , they told him that the Religion of their Ancestors had undergone so many mutations , that they were to seek among so many where to find it , and therefore pray him to vouchsafe his Direction , which among them ought to be Observed ; To this he answers , The Be●t . Malachi 1.14 . Cursed be the Deceiver , which hath in his flock a Male , and Voweth and Sacrificeth unto the Lord a Corrupt thing . Socrates , as Zenophon tells us , was wont to commend this saying of the Antients , Secundùm quod potes , Diis immortalibus Sacrificia offeras . Offer Sacrifice to the Gods , according to thy Ability . Paul in 2 Cor. 8.12 . — So there may be a Performance also out of that which you have ; for if there be first a willing mind , it is accepted according unto that which he hath . Thirdly , According to that Discovery of the Divine Mind which we have . Zenophon sayes concerning Socrates , Si quando autem quicquam à Diis sibi ostendi putabat ; minus persuasus fuisset praeter Ostensa facere , quam siquis suasisset ei ducem in via caecum pro vidente recipere , & viae ignarum pro gnaro . Illos autem , qui cavendo mal●m hominum de se opinionem , praeter illa , quae dii consulerent , facerent , Stoliditatis accusabot : ipse vero consilium divinum omnibus anteserebat rebus humanis . If at any time he apprehended a thing to be revealed to him by God ; he could not more easily be induced to act beside that Revelation , than he could be perswaded to take a blind guide , to conduct him , for one that had eyes ; or to take him that knew not a foot of the way he was to go , before one that knew it perfectly . Also he accused those of extream Folly , who to avoid the ill Opinion of men , would act beside the Discovery and Revelation of God ; but for his own part , he preferred Divine Direction and counsel , before all Humane Respects . Deut. 5. 27. Speak thou unto Us , All that the Lord our God shall speak unto Thee , and we will Hear it , and do it . Fourthly , With all Alacrity and Cheerfulness . Ovid. Dii quoque ut à cunctis hilari pietate colantur , Tristitiam poni per sua festa jubent . The Gods that they may be adored with cheerfulness , command men to lay aside Sadness and Sorrow , which is evident by the Feasts they have instituted . Apostle , 2 Cor. 9. 7. & Phil. 4. 4. God loves a cheerful giver . Rejoyce in the Lord alway , and again I say rejoyce . Fifthly , Seriously , and without Distrauion . Pythagoras forbad Occasional and Ejaculatory Prayers , because he could not conceive them to be Serious and Solemn . The Romans , whilst the Priest was occupied and taken up about the Auguries or Sacrifices , used to cry , Hoc age , Mind this . Quae vox eos qui intersunt ( sayes Plutarch ) ad rem quae agitur attentos reddit . David in Psal. 86. 11. Unite my heart to fear thy Name . Sixthly , With Reverence and Godly Fear , and without Curiosity . Zenophon in Stobaeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Divine things are above us , every one knows . It sufficeth to adore the Excellency of his Power . But who the Gods are , is neither casie to find , nor lawful to seek . So it is not fit for Servants to pry into the Actions of their Masters ; to whom under that character , nothing but service will sute . Deut. 29. 29. Secret things belong to the Lord our God , but revealed things to us , and our children . So much for Worship in General . Now for the two Principal Acts of it Prayer and Giving of Thanks . First , Prayer . First , It ought to be performed in Faith. ( 1. ) That God will bear ; and ( 2. ) That he is able to help . Numa ordained Peractis precibus sedere , To sit down after Prayers ; which Plutarch saith , was interpreted , Augurii vim habere , quia bonorum vota cert'a sunt , & firma futura . To be as Good as an Augury , for asmuch as the Prayers of Good men are certain and sure to be answered . So Menander . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God refuseth not his Ear to a Righteous Prayer . James 5. 16. The Effectual fervent Prayer of the Righteous Man prevaileth much . Linus in Iamblic . & Stobaeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought to hope all things ; there is nothing which we may not hope for . All things are easie to God , and nothing impossible . Matthew 19. 26. Luke 18. 27. All things are possible to God. What things are impossible to man , are possible to God. Romans 4. 18. Who against Hope , Believed in Hope . Secondly , It ought to be performed in all humility , with acknowledgements of our Unworthiness and ill deserving . Iamblicus . Supplicare verò humillime convenit : agnoscere enim bilitatem nostram si superis conferamur , efficit , ut maxime supplicemus ; convertamurque ad illos omnino , & assidua consuetudine similes evadamus . It becometh us most humbly to apply our selves in Prayer ; for to acknowledge our bileness , if we be compared with the Deity , conduceth much to the making our Prayer a Prayer ; and to the entire conversion of us to him , and to the rendering us like and conformable by daily accustomance [ or Converse ] . Iacob in Gen. 32. 10. I am not worthy of the least of all thy mercies . The Publican in Luke 18. 13. Be merciful to me a Sinner . Seneca . Caeterùm idem semper de nobis pronuntiare debebimus maelos esse nos , malos suisse , invitus adjiciam , & futuros esse . But we ought alwayes to pass the same sentence on ourselves , that we are evil ; that we have been evil ; and I will unwillingly add , that we shall be so . 1 John 1. 8. If we say we have no sin , we deceive our selves , and the truth is not in us . Thirdly , we must pray for temporals , with Resignation and submission to God , as who knoweth what is fitter for us , better than We our selves . Numa ordained , Adorantem in orbem se circumagere , That he that Prayed should turn round : which Plutarch thus interprets , ( Nisipotius ) Quod Aegyptiorum rotae obscure repraesentant , idem hoc Numae institutum declar at , videl . nihil in rebus humanis stabile , ideoque conveniens esse , ut quocunque modo vitam nostram Deus torqueat atque revolvat boni consulamus . Unless you would rather conceive that what the wheels of the Aegyptians did obscurely represent , that same this Institution of Numa did more manifestly declare , to wit , that in humane affairs , there is nothing established and firm , and therefore that it is most fit that after whatsoever manner God doth shape and turn our lives , we should take it well at his hands . Zenophon says of Socrates . Orabat Deus simpliciter bona praestare , tanquam optime Dii quaenam sint nobis bona scirent . Qui vero aurum , aut argentum , aut tyrannidem , aut quippiam hujusinodo à Diis orando petebat , illos simile quid opinabatur orare , ac si ludum talorum , aut praelia , aut aliquid orarent cujus incertus exitus esset . He was wont simply to ask of God Good things [ not specifying any ] as knowing God did understand best what things are so for us ; but as for those that in their Prayers petition for Gold , for Silver , for Empire , or for any thing else of that nature , them be conceived in it to Resemble such as should Pray for a Game at Dice , for a Battle , or for any thing else of a like uncertain and doubtful issue . Matthew 20.20 , 21 , 22. Then came to him the Mother of Zebedees Children , with her Sons , worshipping him , and desiring a certain thing of him . And he said unto her , what wilt thou ? She said unto him , Grant , that these my two Sons may sit , the one on thy right hand , and the other on the left in thy Kingdom ; But Jesus answered and said , Ye know not what ye ask . Thus much of Prayer . Secondly , Thanksgiving . All must be acknowledged and ascribed to God. Archilocus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascribe all unto [ the Gods ] God ; for [ they do ] he does often raise men out of their calamities , that lay before upon the Black Earth , and as often overturns and throws upon their backs those that stand most firmly . And this acknowledgement , or Praise must be 1. In Word . Pythagoras in Iamblicus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as much as there is a God , and He Lord of all , it is most meet to acknowledge and confess him , to be the Good. Psalm 92.1 . It is a Good thing to give thanks unto the Lord. Plato . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is most just that Hymns and Praises of God [ the Gods ] mixt with Prayers be sung to him . Philippians 4.6 . In every thing give praise to God , by Prayer , and Supplication , with Thanksgiving . The Antients had their Paeans or Laudatory Songs , and one eminently called so : — Laetumque choro Paeana canentes . 2. In Deed. And that , 1. By Tything . The Antient Heathen generally paid Tythes to their Gods , as an acknowledgement , High-rent , or Honourary to their Soveraign ; an Usage I should be apt to believe derived from the Aegyptians , were that true which Batricides sayes , that by the Ordinance of Joseph they paid to Pharaoh the Tenth : but since Moses speaks but of a Fifth , I rather derive the Custom from a much higher Original . Once it obtained generally , to tythe their Spoils , and their Goods . 1. Their Spoils . Agis gave the tenth to God. Post haec Agis Delphos profectus est , ac Decimam Deo obtulit . And the Greeks also under the command of Zenophon , when by his admirable conduct they were returned safe into Greece , devoted the tenth of their Spoil , Hîc etiam Pecuniam de captivis collectam partiti , eam quae Decimae nomine , aut Apollini , aut Ephesiae Dianae vota fuerat , consecrandam Praetores acceperunt . With which money dedicated to Diana of Ephesus that Great Captain builds a Temple and an Altar , and endows it . Ante templum pila erecta est in qua incisae literae Sacer Dianae ager . Qui posside at atque ex eo fructum capiat , Annonae decimam illum Deae solvere ; reliquum in sartâ tecta conservare oportet . Deam ipsam qui se fraudavit vindicturam . The same Zenophon tells us of Agesilaus that he also Tythed . Atque Amicorum quidem solum ( saith he ) ab omni praeda tutum praestitit : Hostium verò ita fruitus Agro est , ut duobus annis centum talenta & amplius Deo apud Delphos Decimam dedicavit . And Tarquin the Proud was , in this Respect , no less Religious : He built the Capitol of the Tenths of Spoils . Hoc opus [ viz. Capitolium ] ( sayes Dionysius ) Tarquinius ex Decimis Suessanae praedae perficere cogitans , &c. And after him , Pesthumius also did consecrate the Tenths , as sayes the same Dionysius , De spoliorum decimis Ludos & Sacra Diis fecit XL. tatentorum impendio , &c. According well to what we read of Abraham , Gen. 14.20 . Heb. 7.2 . And he gave him Tythes of all ; viz. the Spoils . 2. Yes , and the Antients did not only consecrate the Tenth of the Spoils which they took ; but also of all their other Substances and Goods , as is plainly intimated in the Question , which we read in Plutarch . Cur multi Divitum Herculi Decimam bonorum suorum consecrant ? But of Hercules his Tenth , be pleased to consult Diodorus : of which also I find some mention made in Cicero . Oresti nuper prandia in semitis decimae nomine magno honore fuerunt . Yes and long before Hercules , the old Pelasgi that built and dwelt at Spina , Mittehant Delphos Deo Decimas ex maritimis proventibus : and others of them were obliged by the Oracle at Dodona when they were at Rest , and setled , Decimas Phoebo mittere , & capita Jovi . So that the very Heathen by the Light they had , were acquainted that an High and Honorary Rent must issue out of all our estates , and all our increase , unto God the Owner and the Lord of All : not unlike to what we have thereof in Solomon ; Honour the Lord with thy substance , and with all the increase of thy substance . And this for Tything . 2. Vowing is another way of Real Paying of Thanks . It was One of the Laws of the Twelve Tables , Sancte vota reddunto . And I render it in the words of David , Make Vows , and pay them unto God. Which in part omitted by the Tyrrheni , or as Dionysius , the Pelasgi , they were punisht for it with a thousand Evils , and were told so by the Oracle . Consulentibus autem Oraculum quo Deo , quove Daemone laeso , paterentur talia , & quomodo quaerendum his malis Remedium ; Respondit Deus , eos Voti compotes , non reddid●sse quae voverant , & multum debere insuper . Laborantes enim sterilitate Pelasgi omnium Rerum Jovi , Apollini & Cabiris Decimas voverant , & eorum quae ipsis nascerentur in posterum ; potitique voto , frugum omnium , & pecorum portionem sortiti obtulerant Diis , quasi vovissent haec sola . Well you will say , but though the World both knew and Glo●ified God , yet ( according to the Testimony of the great Apostle ) they Glorified him not as God ; God is a Spirit , but the Gentiles becoming vain in their Imaginations and conceits of him , changed the Glory of the Incorruptible God into an Image made like to corruptible man , and to Birds , and four-footed Beasts , and Creeping things . Indeed it cannot be denyed , that generally the Heathen were depraved in their thoughts of God , but Universally they were not . What apprehensions many of them had of Idols , and of the superstition representing the Creator in the shapes of Creatures , you may well imagine by a passage in Strabo . He discoursing somewhere of the Occasion why Moses reputed by him an Egyptian Priest , abandoned and left his Countrey , namely , That he held the Institutions followed in it , not to be endured ; That the Egyptians who attributed unto God the Images of wild Beasts , or Cattle , had no better sentiments and apprehensions of him than the Greeks , that represented him in Humane Figure ; And that God containing all things , was not to be adored in the Shape or Figure of any . who ( sayes that Noble Geographer ) possessed of this Opinion and Belief , begat a firm perswasion of the same in not a few good men , whom he conducted to the Place where now Ierusalem stands . I might dilate on this head in shewing out of Seneca and Tully in many places , what apprehensions both of these had of Idols , but I should be too prolix . That the Antient Persians owned none , is certain . And for the Greeks , it was a Symbol of the sage Pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ingrave not any Image or likeness of God in a Ring ; whereby it signified ( as Iamblicus interprets him ) that God is incorporeal and invisible . As for the Romans , Numa interdicted unto them the use of all Effigies of the Gods , and all Pictures ; so that in antient times , and for the space of an hundred and seventy years , that people had none . Neque priscrs illis temporibus suit apud illos vel picta ulla Imago Dei ( saith Plutarch ) vel ficta , sed primis centum atque septuaginta annis , etsi templa aedificassent , atque sacras casas struxissent , nullum tamen omnino simulacrum efformavere ; nempe eo quod & nefas esset praestantiora deterioribus assimulare ; neque eum aliter quam mente attingi posse senserunt . So conformable a sense had many Antient Heathen unto that of the Second Command . Thou shalt not make unto thee any graven Image , or any likeness of any thing that is in Heaven above , or in the Earth beneath , or in the Water under the Earth , thou shalt not bow down to them , nor worship them . And as for others who approved of the use of Images , if we but Reflect upon the Reason which inclined them to do it , there will be as much to be offered in extenuation and excuse of that commission , as there can be for the Romanists . Which truth I shall as easily perswade you of , as I can read a passage to you in the admirable Max. Tyr. It a Deorum naturae ( saith he ) nec statuis per se , nec imaginibus opus est ; sed cum infirma sit oppido mortalium conditio , tantumque à divina , quantum à coelo terra recedat , signa ejusmodi excogitavit sibi , quibus & nomina Deorum , & nuncupationes tribueret . Si quibus igitur tam firma sit memoria , ut erecto statim animo coelum usque ipsum pertingere , Deumque recta adire , nihil iis fortasse opus sit statuis . Verum rarissimi inter homines sunt hujusmodi . And afterwards , Videntur certè & Legislatores mihi non aliter quam puerorum gregi , has generi mortalium invenisse imagines ; honoris divini quasi signa quaedam , vel notas , queis ad memoriam ejus tanquam manuductione quadam , & via homines deducerent . And again toward the conclusion of his Dissertation . Deus enim omnium quae extant pater , conditorque sole antiquior , antiquior coelo , omni tempore major , omni aevo , & quicquid in natura mutatur ; Legislator line nomine , quem nulia vox exprimit , nulla oculorum intuetur acies ; cujus cum sensus nostros excedat essentia , aurilium a verbis , a nominibus , animalibusque , ab auri , eboris , argentique figuris , à plantis , fluviisque , à montium jugis , aquarumque scatebris aliquod petamus ; ut ad ejus hac ratione intellectum pervenire liceat . Cumenim tenuitatis nostrae ita poscat ratio , quicquid apud nos est pulcherrimum , naturae illius dedicamus : plane ut amantes solent , qui eorum quos amant , lubenter simulachra intuentur , &c. As for Reverence to the Name of God injoyned in the third Commandment , Thou shalt not take the Name of the Lord thy God in vain , 't is evident how g●eat consideration the Disciples of Pythagoras had of that Duty , by what Iamblicus affirmeth of them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they were very sparing in the use of the names of the Gods. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverence an Oath was a Decree and Ordinance of that Great Master , and that respect and Deference which he was sensible was due unto the Divine Name , obliged him to make it ; Which same Reflection urged Periander to proceed farther . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( sayes He ) an expression not to be translated better than in the words of Christ himself , Swear not at all . For the Sabbath , the Learned Selden as well as others , whom you may consult at your leisure , hath amassed many Testimonies about it . I will only mention that of Tibullus , Luce sacra requiescat humus , requiescat arator , Et grave , suspenso vomere , cessat opus . Solvite vincla jugis , nunc adpraesepia debent Plena coronato stare boves capite . Omnia sint operata Deo : non audeat ulla Lanificam pensis imposuisse manum . Which may very well be Paraphrased in the terms of the fourth Command . Remember the Sabbath day to keep it Holy , six dayes shalt thou labour , and do all that thou hast to do ; but the seventh is the Sabbath , in it thou shalt do no work , thou nor thy Son , nor thy Daughter , nor thy Man-servant , nor thy Maid-servant , nor thy Cattle , nor the Stranger that is within thy Gates . So much for Piety to God. As for Righteousness to man , it would be infinite to instance all I might upon the several Commandments which concern it , both out of Menander , Phocylides , Pittacus , Theognis , Pindarus , Pythagoras , Socrates , Plato , Cicero , Seneca and others ; a work I find already excellently well performed to my hand by Stobaeus . I shall therefore urge at present , but that One Duty which is comprehensive of all the rest ; That we ought to do to others , as we would be done unto by others ; which also is the Law and the Prophets . All men know it to have been a Symbol of the Emperour Severus , Quod tibi fieri non vis , alteri ne feceris . Do not that to another , which thou wouldst not have done unto thy self ; and what he expressed in so plain words , is as plainly implyed both in that of Isocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Upbraid no man with his Calamity , for chance is common , and thou knowest not what may befall [ thy self ] : And in that of Seneca , Seis improbum esse , qui ab uxore pudicitiam exigit , ipse alienarum corruptor uxorum . Thou knowest how Unjust he is , who expecteth that his own Wife should be Loyal and Chaste , while he himself committeth Adultery with other mens . And this for Righteousness to others . As for Moderation , Temperance and Sobriety , it was a Symbol of Pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That One ought not to Indulge himself in immoderate and profuse Laughter , which as Iamblicus , who best could , interprets it , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] implyed the Castigation and subdual of the Affections ; A Doctrine most comformable to that of our Apostle , Mortisie therefore your members which are on the Earth , Fornication , Uncleanness , Inordinate affection , &c. And the same Pythagoras hath another Symbol not impertinent , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pass not over a Yoke ; whereby , as the lately mentioned Interpreter assures us , he obliged his Disciples to the exercise of Iustice , Equity , Moderátion ; and indeed he doth it in an expression not unlike to that of the Scriptures , wherein we read , it is good for a man that he bear the yoke in his youth — of an heifer unaccustomed to the yoke — my yoke is easie . And we have the Famed Socrates a great example of Self-denyal , Temperance and Moderation ; for of him 't is said by Zenophon , . tali modo corpus ac animum castigabat , &c. tum enim paucis utebatur , ut nescio quis tam modicum laboraret , qui non posset lucrari quae Socrati satis essent , &c. That he so chastised both his body and mind , &c. and did use so few things , that Zenophon knew not the man who got so little by his labours , but that it was enough to procure what would suffice Socrates . Wherein he resembled Paul , who saith of himself — I keep down my Body — I will not be brought under the Power of any thing — Having food and rayment , let us be content . Godliness with contentment is great gain ; or in Seneca's Language , , Magnae divitie sunt lege naturae composita paupertas . Ad manum est quod sat est . We must deny our selves and take up the Cross to be Christians ; and the terms were no easier for them that would of old be Philosophers , Satis ipsum nomen Philosophiae ( sayes Seneca ) etiamsi modestè tractetur , invidiofum est . Which also Maximus Tyrius affirms , and Plato . Again , I might also instance , in the greatest and most illustrious duties of the Gospel , such as that of acknowledging ones self a sinner in order to his being made better , concerning which in Epictetus you may read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou wilt become Good , first believe that thou art Evil. That of forgetting and forgiving Injuries , of which the celebrated Cato is a great Example , for to a certain fellow who had hurt him while he was in the Bath , and who Repenting , asked him forgiveness , He answered ( him ) . I remember not that thou didst strike me . That of giving Alms secretly , let not thy left hand know , what thy right hand doth , of which Artesilaus , who left a bag of money under the Pillow of his poor distressed friend , unknown to him , [ a Story mentioned by Seneca ] is a known and famous Instance : and lastly , That of leauing All for Religion , a Doctrine as hard to be digested as it is in sensual and debauched times , it would be no surprise to Anaxagoras , of whom it is averred by Philo , that Prae amore philosophiae praedia reliquit . He left his Lands for the love of Philosophy . The like is said of Democritus , and others . But no longer to insist on special ones , I will only hint some General and common Rules , by which the Heathen Doctors obliged their Disciples to Regulate themselves in all their Actions , which assoon as I have mentioned , I make no Question but you will acknowledge them Christian. As First , That they ought to live and to think as alwayes in the sight of God , whoever inspects them ; yea , and as if they were within the ken and view of all men . So Seneca , Sic certe vivendum ●anquam in conspectu vivamus , sic cogitandum , tanquam aliquis in p●ctus intimum inspicere possit , & potest . Quid enim prodest ab ho●rine aliquid esse secretum , Nihil Deo clausum est . Interest animis nostris , & cogitationibus mediis intervenit . We ought so to live , as if we lived in Publick , and so to think as if one alwayes looked into our very Heart ; and One can . For what advantage is it that a thing be concealed from man , when nothing can be hid from God. He is present to our minds , and conscious of all our thoughts . Thus Seneca ; And Thales taught the same Doctrine : viz. Homines existimare oportere , Deos omnia cernere , Deorum esse omnia plena , fore enim omnes castiores . That men ought to believe that God seeth all things , and that all places are full of him , for by this means they will become more Holy. Walk before me ( sayes God to Abraham ) and be upright . Can any hide himself in secret Places , that I shall not see him saith the Lord [ in the Prophet ] He is the Discerner of the thoughts and intentions of the Heart , neither is there any creature that is not manifest in his sight , but all things are naked and open in the eyes of him with whom we have to do , saith the Apostle . Secondly , That whatever enterprize they were engaged in , or did apply themselves unto , they ought to go about it in the name of God , Acknowledging Him Author both of all Ability , and all success ; for which cause it was ordained among the Romans , that nothing should be done , or undertaken by them , but with Invocation of Divine Assistance and Prayer . Bene ac sapienter P.C. ( sayes the Iunior Plinie ) majores instituerunt , ut rerum agendarum ità dicendi initium à precationibus capere , quòd nihil rite , nihilque providenter homines sine Deorum immortalium ope , consilio , honore auspicarentur . It was a Pio●s and most Prudent institution of our Ancestors , O Grave and Honourable Fathers , that all Orations as well as all Actions , should be begun with Prayer ; for asmuch as nothing can be wisely taken in hand by men , and to good purpose , without the Help , Counsel , Honour of the Immortal God. And so Ovid , A Iove principium in Iovem terminus esto . The Apostles Doctrine is , Pray alwayes . And in the Revelations of St. John , 't is I am Alpha and Omega , the Beginning and the Ending . Which minds me of another Rule . Thirdly , That they ought in all their Actions to referr unto the Glory of God , and so to carry and acquit themselves in them , as those that do partake of his Nature . Ut breviter tibi formulam praescrib●m ( it is in Seneca ) talis animus sapientis viri esse debet , qualis Deum deceat . That I may prescribe thee a brief Rule of living ; such ought the mind of a wise man to be , as doth become God. So the Apostle , Let the same mind be in you , as was in Christ Iesus . Be you Perfect ( sayes Christ ) as your Heavenly Father is Perfect . Again , it is averred of Pythagoras and his followers by Iamblicus , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That whatever distribution they make of Actions , [ or what Rules soever they make concerning them ] all refers to this Mark , the Confession [ or Glory ] of God. And thus the Apostle , whether you eat or drink , or whatever you do , do all to the Glory of God. It was from this Principle that their so absolute a Resignation to the Divine Disposal and Will , and their so Perfect a Submission proceeded , that as the Christian prayeth , Let thy Will be done on Earth , as it is in Heaven , so a Philosopher could say , Nihil cogor , nihil patior invitus , nec servio Deo , sed assentio , eo quidem magis , quod scio omnia certa & in aeternum dicta lege decurrere — Olim constitutum est ; quid gaude as , quid fle as . I am not compelled , I suffer nothing unwillingly , neither am I a slave unto God , but assent unto his Will , and so much the rather , because I know that all things happen by an Eternal and Unchangeable Ordinance of God. — Long since it was Decreed , what thou shouldst have of Joy or Sorrow . So Seneca . And with how much Justice doth the same Seneca in the same Discourse applaud that manly Speech of Demetrius ; In this One thing , O Immortal Gods , I can complain of you , that you have not made known unto me what your Will was : for of my self , I had first of all come unto these things , to which being now called , I present my self . Fourthly , Not to mention what Apprehensions many of them had of Conscience , and of the Interest it hath in all Our Actions , That a Good one is a continual Feast , an Evil one a continual Torment ; That the Goodness of the Heart ought to concurr to make the Action Good. Actio recta non erit , nisi recta fuerit voluntas , ab hac enim est Actio . Rursus , Voluntas non erit recta , nisi habitus animi rectus fuerit . If the Will be not Good , the Action which Proceedeth from the same shall never be . Furthermore , the Will shall be Perverse , if the Habitude of the Spirit be not upright . But not to stand on that , I will add but One more , but that a very useful and momentous one , namely , That they ought to Act nothing with Doubting and reluctant Minds , but to be well Resolved of the Equity , Justice and Lawfulness of things , before they did them ; So Cicero . Quocirca circa bene praecipiunt , qui vetant quicquam agere quod dubites , aequum sit , an iniquum ; Aequitas enim lucet , ipsa per se Dubitatio autem cogitationem significat injuriae . Well therefore do they teach , who forbid the doing of any thing whereof thou hast doubt , whether it be Right or Wrong ; for Equity carries its own Light with it ; but Doubting declareth some Imagination and conceit of Injury . This is according to our Apostle , He that Doubteth is Damned , if he eat , because he eateth not of Faith ; for whatsoever is not of Faith , is Sin. And now Sir , what remaineth to perfect my Discourse on this Head , but that I Demonstrate that the Old Philosophers and other Wise Heathen , in all their Actions of Religion , designed something which they called communion with God. Which that they did , is manifest , not only from the Doctrine of the Stoicks , which some deride as too Fantastical and Aery , but from that of the Platonists and other Sects . Nisi Divina sunt , ubique tollitur sacrificii virtus , quae in quadam Deorum ad homines Communione consistit . If there be no Deity , then farewel the Virtue of Sacrifices or Religion , which consisteth solely in the Communion of God with Men. Thus Iamblicus . And saith the Apostle , we have Fellowship with God. The like is in Plutarch . And this Communion with , and conjunction unto God , as they understood it to be inchoate and begun in the present world , so they were perswaded that it was not to be Perfect and consummate but in a Future : That here indeed , as on a raging and tumultuous Sea , men are Uncapable of Hearing and discerning God distinctly , but that hereafter when they have emerged it , they shall go to him , and there shall Hear him , and See him , and Know him , even as he is . So Max. Tyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how shall we do to get out of this tumultuous Sea , and come to see God ? Thou shalt see him entirely , when thou shalt be called to Him ; nor will it be long before he calls thee , in the mean time await till he do . Old age is coming , which will conduct thee thither , and so is Death , which though the weak fear , and tremble at the Approaches of it , yet every Lover of God doth both expect it with Joy , and receive it with Confidence . This is much , but what is more surprizing , I will now compendiously summ up the Articles of Christian Faith and Doctrine , and by way of Parallel annex to them others not unlike them in the Books of Philosophers ; which though it may seem Presumptuous to attempt , is yet no more than what the antient Fathers , some of them in part have done , as Clemens Alexandrinus , and Eusebius , and others of them , as Lactantius for one , acknowledged not impossible to be performed ; for fayes be , Facile est autem docere pene universam veritatem per Philosophos & Sectas esse divisam . It is easie to evince , that almost the whole Truth of Christian Religion is divided among the Philosophers in their several Sects . — Sed docemus nullam Sectam fuisse tam deviam , nec Philosophorum quenquam tam inanem , qui non viderit aliquid ex vero . We assert that there was never a Sect so much out of the way , nor one of all the Philosophers so vain , but that both . It and He had some Glympses of the Truth . — Quod si extitisset aliquis qui veritatem sparsam per singulos , per Sectasque diffusam colligeret in unum , ac redigeret in corpus , is profecto non dissentiret à nobis . Sed hoc nemo facere , nisi vere peritus ac sciens potest . Were there one that would collect together , and reduce into a Systeme or Body , all that Truth scattered in the several Philosophers , and diffused throughout their several Sects ; Verily he would not differ from us . So said the Father , and so think I. To begin then , That God is , and is such an One as Holy Scripture hath described him , that is , that he is Father Almighty , Wise , Holy , Good , Just , Maker of Heaven and Earth , and that his Providence and Care extends to all his works , are Truths so generally Acknowledged by wise men in all times , that I dare not abuse your Patience by so Unnecessary a Performance as that would be to give you many Proofs and Instances on them , out of the Antients . You know how many Plain Testimonies concerning them , are collected by Martinus in his Metaphysicks , by Alsted in his Theologie , and by the Noble Morney in his Book of the Verity of Christian Religion , and by many others ; and in the Treatise which occasioned you the present trouble , there are also some collected , so that I need not add more on this Head , but only one citation out of Plato . For he having first confessed the little satisfaction which he had received in the Theogonie , and Zoogenie of the Antients , or those Discourses which were transmitted down by them in writing about the Origin or Generation of the Gods , and Animals , he Premises this as Fundamental to his own concerning the former . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That there are Gods , or which I take to be the true meaning that there is a God , whose Providence and care particularly extends to all things both small and great , and who is inflexible from what is Iust and Right . And afterward in the same Discourse , reflecting on the Perpetuity , the Constancy , the Order in the Motion of the Heavens , not conceiving it imaginable how any lower Being should be able to inspire , and principle it , He concludes that God did ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I affirm , it is God that is the Cause . But to leave a Point that is not questioned , I proceed to entertain you with another that almost deservs to be as little , I mean the Doctrine of the Trinity , which though denyed by the Modern Iews , as we may read in Buxtorfe , and called into question by many that profess themselves Christians ; yet it was undoubtedly acknowledged by the Antient Jews , as you may find demonstrated in Morney , and was intimated in that Form of Benediction , which Galatinus mentions ; nor was it unknown unto the Gentiles , which is now my task to Demonstrate . And here I must profess how much I owe to the Learned and Industrions Patricius , for saving me a great part of the labour which otherwise I must have put my self to , by collecting out of Zoroaster , and Hermes , such Authorities as manifestly prove the point in hand ; which partly because they may not be so generally known , the Author not lying in every bodies way , and partly also to render this Discourse the more Absolute , I shall compendiously repeat here . For to begin with Zoroaster , he speaketh of a Paternal Monad or Unite , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where the Paternal Monad is ; and , as Patricius well observes , a Paternal is a Generative or Principiant Monad , and so is this , for he begetteth or Principleth the number next in Nature , and that is Two [ the Son and Spirit ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( faith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Monad is Protended , which begetteth Two ; which Two he calls the Diad , and affirmeth of them , that they alwayes sit with the Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Diad sits with him . [ In the beginning was with God. ] Now a Monad and a Diad , or One and Two makes Three ; or a Monad protended into a Diad , is a Trinity ; of which he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Trinity whereof the Unity is the Principle , shineth out in all the world . But you will say , here is a kind of Trinity indeed , but of what Relation to the Christian ? Ours is a Father , a Son the Wisdom of the Father , and an Holy Spirit , through which He worketh all , and so was Zoroaster's ; for the first Principle , which he mostly calleth the Monad , otherwhere he calls the Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Father Ravished himself ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Father perfected all things . The Second Person , which he somewhere calls the Fathers Power , He calleth otherwhere the Fathers Mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The self-begotten Mind of the Father , considering the things which were made . And for the third Person [ which , as Patricius thinks , he calls the Second Mind , for the Self-Begotten is the First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Father Perfected all things and gave them to the Second Mind . I say , the third Principle is by him acknowledged to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The term of the Patèrnal Abysse , and the Spring of Intellectual Beings ; To whom ascribing the Efficiency and Making of all things that are made ; he calls him the Maker , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and the Maker , &c. So much for Zoroaster ; and there are as many and as pregnant Testimonies in Hermes as in Him ; all which it were too long to enumerate ; wherefore I shall only touch on some , and those the Principal ; as that he speaks of God the Father , and calls him the Mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the Mind , God the Father . Which had Zoroaster also ever done , I should have thought the Second Mind to be the Son , and that the saying which I quoted even now , that the Father perfected all things , and gave them to the Second Mind , were to be understood of the Son , to whom the Scripture tells us , the Father hath given all things , [ All Power in Heaven and Earth is given unto me : ] but Patricius is express , that Zoroaster never calls the Father Mind , though Hermes do . Indeed in my Opinion Hermes speaketh more expressly of the Son and Spirit , and more consonantly to the Sacred Scriptures , than Zoroaster , for he saith of the former , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — From the [ First ] Mind [ proceeds ] the Lucid Word , the Son of God. Which Word he often calls the Son. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He is the Issue of the most Perfect , the Perfect , the Begotten , the Natural Son. By this Word , he sayes the Father made the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Great Creator , or Demiurgus , the Father , He made the whole World , not with hands , but by [ his ] Word . And for the Spirit , what clearer Testimony can be had of him than this . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God [ the Father ] Male Female , Life and Light , did by the Word principle another Demiurgical Mind , which being the God of Fire and Spirit , produced or effected [ the World. ] In which Assertion , as in the Holy Scriptures , the Third Principle is compared to Fire and Spirit , he shall baptize you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the Holy Spirit and Fire ; which Spirit Hermes also representeth as the Ligament and band of Union between the Father and Son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there is no other Union of this , than the Spirit that containeth all things . And it is this Spirit that he somewhere calls the Life ; for speaking of the Father and the Son , he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are indistant from one another ; for the Life is the Union of these two ; and so the Scripture speaks , which also calls the Spirit , the Life . But in regard the Works of Hermes and Zoroaster are esteemed by many but Pious frauds , though perhaps it were no hard task to evidence them very Antient , and to restore them to their former credit , ( a piece of Justice that the Learned Patricius hath in part done them ; ) I shall therefore add some other Testimonies not obnoxious to such suspicious , in confirmation both of them , and of the truths I have design'd to evince . Not that I will much insist on the Trinity of the Antient Orpheus , or his Three Creators and Makers of the World , ( which some say he calls Phanes , Uranos and Chronos ) concerning which you may peruse Reuchlin and Morney ; nor on the Testimonies of the Sibyls , which yet are very plain and express ; nor on the three Kings of Plato neither , under that Notion , of which Patricius whom I have so often mentioned , speaketh ; or on this , that Plato in Gorgias ( if you will believe the Learned Du port ) teacheth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( autorem scil . fuisse ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Homer was Author of the Trine subsistence of the Demiurgical Principles . The first I will insist upon is , that of the Pythagoreans , who as Aristotle noteth in his Book de coelo , affirmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Universe and all things in it are terminated by three : And it was , as Plutarch tells us , one of the Placits of Pythagoras , — Diis superis impari numero sacrificare , inferis pari , That the number of the Sacrifices offered to the Celestial Gods should be Odd , but to the Infernal Even . Now we know Pythagoras had been initiated in Aegypt , into the Mysteries of Hermes , and in Chaldaea , into those of Zoroaster , and not unlikely in honour of the Doctrine of the Trinity wherein he was instructed , he might put this Honorary Mark upon the Ternary number , and Vogue it Sacred and Divine ; which also others did as well before , as after him . So Homer , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All things are divided three manner of wayes . So Theocritus . Ter libo , terque haec pronuncio mystica verba . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Virgil , — Numero Deus impare gaudet . So Ovid , Et digitis tria thura tribus sub limine ponit . And how inefragable a Testimony of the Doctrine of the Blessed Trinity , that it was not utterly concealed and hid from the Antients , is this of Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore receiving it from Nature as a Law of her establishment , we are wont to use this Number [ viz. the Ternary . ] in the Solemn Worship of the Gods. And how could this Usage so obtain [ so Universally as to be thought a Sanction , Law and Ordinance of Nature ] but that it was received by Tradition from the first and common Parents , and so diffused all over ? So little reason had Cardinal Bassarion to deride Trapezontius . But not to importune you with all that might be said , I will only offer one consideration more to make it plain , which is , that the Antient Roman Pontifs , who 't is likely might receive the custom from Pythagoras , were in their Imprecations , their Vota , or Solemn Invocations of Divine Goodness and Clemency , wont to hold Three fingers up Erect , the other two depressed on the Palms of their hands , as who would say , imploring from the blessed Trinity , the Father , Son and Holy Ghost , that good and blessing they Desired . That this was an Antient Custom among the Romans ( and , as Galatinus saith , the High-Priest among the Iews , when he pronounc'd within the Sanctuary , the Nomen Tetragrammaton , or name Iehovah , did the like ) is proved by the learned , Reuchlin , who affirmeth that for this Reason their Imprecations , Vows , or Blessings were called Indigitaments . So Imprecari , in Festus Pompeius is indigitari ; which word , though by occasion of the Ignorance of Persons uninitiated in the Mysteries , it were read , and now is written IN [ INDIGITARI ] yet antiently , and in the Pontifs Books , it was not so , but TRI-DIGITARI , thus III DIGITARI ; as they were wont to write One that had been thrice Consul , III COSS. You may see more of .. this in Reuchlin . Again , and what among the Learned is more discoursed of than the Trinity of Plato ? who in his Timaeus mentions One , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Eternal Being Ingenite ; whom he afterwards calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Maker and Father of this Universe ; and who is this but God the Father Almighty ? Then he mentions a Begotten God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For all these Reasons did He beget this Blessed God. By which truly I think he understood not the Intelligible World , or that Idea and exemplar of the sensible , extant in the mind of God from all Eternity , which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Eternal Form or Model , but this sensible one , or Nature ; which none can once question that but readeth what he further saith of this Begotten God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Such indeed was the Eternal Ratiocination of God about the Future God , which he made smooth and Equable on every side , and from the middle rising up evenly , a Body Perfect and absolute , composed of absolute and Perfect Ones . This is Plato his Begotten-God , or the Son of God ; not that Intelligible World existent in the mind of God , but the Sensible produced by it ; and of the same mind is Timaeus Locrus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — God made this World , &c. which afterwards he calls the Son of God , or the Begotten-God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God willing to beget a most fair and beautiful Off-spring , produced this Begotten-God [ the World. ] But to Return to Plato , we have him mentioning another Principle which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Soul ; for he supposeth that the sensible World is an Animal or living Creature , and that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Principle that doth enliven and animate it , of which he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ But he Begot ] the Soul [ of the World ] a thing superiour to , and before the Body both in Generation and in Vertue , and set it over it as a Lady to Rule and Govern it . And of this he speaketh in his tenth Book of Laws , wherein he seems to make it to be God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is manifest that the Best soul [ God ] must be affirmed to superintend the whole Universe , and to act and rule it in that way and method which we have mentioned . So near this Great Truth was Plato , and had he acquiesced in the General account thereof , which it seems he had received from the Antients , with the Tradition of the 〈◊〉 or Creation of the World , ( which I am the apter to believe he did , because as Moses hints a Trinity in His Genesis , whence the Evangelist Iohn derives his , so doth Plato in Timaeus , or the Heathen Genesis . ) I say , had not Plato been too curious to pry into a Mysterie too hard for him to comprehend , but had acquisced in the General account received , he might have passed for a very Good and Orthodox believer ( of it . ) For what is more agreeable to Christian Doctrine , than that there is a Father without Beginning , that there is a Blessed Begotten-God , as who would say the Son , and that there is a Soul or Spirit [ proceeding from the Father and Son ] Who doth inspire all the Motions in the whole Universe , and Who doth govern them all ? But the Gloss and Comment of Plato ( as may be inferred from what I have Discoursed of it already out of his Timaeus ) is not as Orthodox and Christian as the text it self , and no wonder , when among Christians , and in the advantage of the Gospel Light and Dispensation , there is so little Understanding of the Mysterie , and that little so imperfect , that even most of us may have as much Reason to correct the Boldness , Presumption , Temerity of most of our pretending and splendid Talk upon it , and explications of it , as Plato had to correct his , which yet he piously did . We may as well say in this matter , when we have said the most we can , and the best , as he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but how rashly and inconsiderately do we speak in this matter [ which is so much above us ? ] By this it seems , that what he wrote by way of explication of the Trinity , was not so much what he believed of it Himself , but what the People , of whose capacity he had consideration and respect , could bear . For however in Timaeus he disguises the matter , 't is most certain he believed better himself . For what belief is more agreeing to the Christian Doctrine , or more Orthodox than this ? That there is a God the Governour and Cause of all the world , and of all things in it , those that are , and those that shall be . And that there is a Father of that Universal Governour and Cause of all things : As who would say , that there is God the Son , invested in all the Power both in Heaven and Earth ; and there is God the Father , who is the Origin and Source of all that Power , from whom the Son derives and receives it . And this Belief was Plato's . You shall have his own words — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Swearing by the God the Governour of all , both of things that are , and of things that shall be , and by the Lord the Father of this Cause and Governour . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Of whom , if we philosophize truly and aright , we shall all have as clear a knowledge as Happy men are capable of . I am the more confirmed in the Pertinency of the present text , by the Judgement passed on it by One of the most Learned , as well as the most Antient of the Christian Fathers : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith Clemens Alexandrinus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For I mention not Plato . He in his Epistle to Erastus and Coriscus , speaketh plainly of the Father and Son , &c. It might be added by way of Confirmation to the sense that I have given of Plato , that the Platonists have had the like ; for proof whereof I will but offer what I find in St. Austin , That the Good Simplicianus ( afterward Bishop of Milan ) told him , that a certain Platonist said in his hearing , that the beginning of St. Iohn's Gospel , viz. In the Beginning was the Word , and the Word was with God , and onward to the end of v. 5. was worthy to be written in letters of Gold , and to be read in the Highest places of all Temples . And Amelius , as Vives on St. Austin cites him , has the very words of the Evangelist , and quotes him . And this for Plato . I might also instance in other Gentile Writers that do seem to hint somewhat of this Divine Mysterie , and there are who think there is no other meaning of the Pallas born of Iupiters brain , ( of which both Poets and Philosophers have spoken so much ) than that God the Son the Saviour of the World , is the Divine Wisdom , begotten of the Fathers Understanding ; and because his Generation is Transcendent , and Unspeakable , to signifie her being so , Pallas her Image ( as Herodian has assured us ) was by the Romans Worship't and Adored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hid and Unseen . Again , how plain a Testimony to the Son of God the WORD , is that of Zeno in Laertius , and how agreeable to Christian Doctrine ● viz. that there are two Principles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Active , and a Passive Principle ; that the Passive Principle is matter , but that the Active Principle effecting All , is the WORD who is God. For so I take it we may well translate his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of which Word he farther saith , that it is Eternal , and that it maketh all things that are made in the whole Extent and Latitude of matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And for the Holy Spirit , there is not only a general Testimony given to it by Poets and Philosophers , who conformably to that of Moses in Genesis , acknowledged a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Common Spirit of the World. So Ovid , Est Deus in nobis , agitante calescimus Illo , Spiritus hic cèlsae semina Mentis habet . Virgil. Spiritus intus alit . , totamque infusa per artus Mens agitat molem , & magno se corpore miscet . So Manilius . Hoc opus immensi constructum corpore mundi , Membraque naturae diversa condita forma , Aeris atque ignis , terrae , pelagique jacentis . Vis animae divina regit , sacroque meatu Conspirat Deus , & tacita ratione gubernat , Et multa in cunctas dispensat foedera partes . But a most particular one both as to its being God , and which is the Scriptural Notion , its Indwelling , Inspiring , Ruling and Governing in man , Pray hear Seneca , Prope est à re Deus ( faith he to Lucilius ) tecum est , intus est . God is not far from thee , He is with thee , He is in thee . Ita dico Lucili , Lacer intra nos Spiritus sedet , &c. This I say O Lucilius , a Holy Spirit resideth in us , who is the Observer and Register of all the Good and Evil we do ; This useth us , as he is used by us . There is no Good man without God. How can any raise himself above the Danger of Fortune , if not assisted by Him ! it is He that inspires Great and Generous Counsels . Once , it is certain a God dwelleth in every Good man , though what that God is , is not Certain . Thus Seneca , so like the Apostle , You are the Temples of the Holy Ghost . And so much for the Trinity as far as it was known among the Gentiles , who , if you will believe Macrobius , as Fabulous and Idle as they were in other matters , were not in the least so in this : for saith he , cum de his inquam loquuntur summo Deo & Mente ( of which latter he had said before that it was nata & profecta ex summo Deo ) nihil fabulosum penitus attingunt . That the World had a Beginning , was the General belief of most that ever lived in it , and Aristotle himself as good as tells us , that all Philosophers before him owned it . Yes , and that it was Produced by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine Word , was also asserted not only by the Aegyptians and Assyrians , who , if we may believe Hermes and Zoroaster , plainly did so , but by many Greeks , particularly , by Zeno in Laertius in the text before cited , and by Plato in his Epinomis , in these Terms : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — together finishing — the world , which the Word the most Divine All things had made Visible . St. Austin in his Confessions sayes that he had read the beginning of St. Iohns Gospel [ In the beginning was the word ] in Plato , but not in the same words . That Angels were Created , and before man , and for his advantage and Utility , and consequently , that then they were not Devils or enemies to man , was asserted by the famed Apollo , in one of his Oracles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Before us , and before the Divine Production of the World , there were Immortal Spirits created , for our Utility . That there was an Apostasie or fall of some of those Angels , among whom there was a Chieftain whom they called Typhon or the Devil , [ Isidis nomine Terram , Osiridis amorem , Typhonis Tartarum accepimus ] who degenerating from their Proper Natures , instead of continuing friends , became the mortal enemies of God and man , is plainly intimated in the Doctrine of the Ancient Theologues , who , as Macrobius tells us , and as I minded you before , affirmed the Body to be Hell ; and that Souls were sent into it but by way of Punishment , to expiate that Guilt they had contracted long before . And indeed the great Hypothesis of Pre-existence of Souls , though as stated and interpreted by Hierocles , it seem a Depravation of the History of the Fall of Man , yet as displayed by Plato himself in Phaedrus , what is it other than a Disguise of that Tradition of the Fall of the Angels ? which we may Presume transmitted to him , and conveyed from most antient times . For there he treateth of a threefold condition of the Soul or Mind , one before its Immersion in the Body , while it was above in Heaven ; the other after its immersion in the Body , while it is in Union and Conjunction with it , and how it came to be so ; the third the state of Separation and Dis-union from the Body again , and what becomes of it then . He saith of the Soul , that before its Immersion into this Terrestrial Body , she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perfect and Winged , and that while she was so , she did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she kept above , flying as she pleased over all the world ; but afterward , by reason of her turpitude and Pravity , the Feathers falling from her wings , she sunk lower , and at last , meeting with convenient matter in this Inferiour Region , took up her residence and habitation in it . This is his Notion of the Pre-existence of souls , and of the cause of their incorporation in terrestrial Vehicles or Bodies , which in his own terms you may read in his Phaedrus thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Divine Nature is Amiable , Wise , Good , and whatever else Resemble this , and by these the Wing of the Soul is chiefly both nourisht and augmented , but by contrary things , as Turpitude and Pravity , &c. it is clipped and dissolved ; The feathers fall off . And , who seeth not in this Hypothesis or Notion , that he supposeth there were Unconcreted Minds or Spirits which fell , and left their first Habitation , which in their state of Fall or Apostasie not concerned with terrestrial Bodies , are Daemons , and concerned , are Souls ? Souls and Daemons differing in no other wife with Plato , than according to the Notion of a Learned Person that understands him well enough , as Swords in Scabbards do from Swords without them . And truly to render my Discourse on this matter beyond Exception , I am but to demonstrate this the sense of many of the Antients , namely , That Souls and Angels differ not in substance , but only in condition and state ; which that it was , you will easily be induced to believe when I have proved it Received even among the Iews , who not unlikely might derive the same as well as many other of their Vulgar Placits , from the Greek Philosophers . And that it was a Received ( though false ) Opinion among the Iews , is evident from that of those Disciples met together to Pray for Peter , who on Rhoda's insisting that she heard his voyce at the Gate , whom they knew before in Prison , and then Imagined Dead , conclude it was his Angel , that is , not his Guardian as the most think , nor his Messenger as some , for it would not follow from the Premises , it was Peters voyce , therefore his Guardian Angel ; or it was Peters voyce , therefore 't is his Messenger ; but that it was his Spirit , or as we call it his Ghost , his Spectrum , his Apparition ; Mens Ghosts ( therefore called Apparitions ) usually appearing in the same shape , and dissembling the same voyce that was owned by the living Persons whom they Represent . Nor is this Interpretation groundless , or a meer conceit , for I find in Philo a passage that will much contribute both to illuminate and strengthen it , for he saith , That the belief that Souls , Genius's , and Angels do not differ really and in deed , so much as nominally and in name , will effectively redeem and free the mind from grievous Superstition : and so Apuleius , Animus humanus etiam nunc in corpore situs , Daemon nuncupatur , that the Soul of man even while it yet resideth in the Body , is called a Daemon , or Angel. In a word , That there is a Devil as well as a God , an Evil Principle the cause of all the Evil in the world , as well as a Good , the Author of every Good and Perfect Gift , was a common Tenent in Antient times . Zoroaster , Father of the Magi , held there was an Oromazes , and an Arimaneius , and conform to the Scriptures , adds , de rebus sub sensum cadentibus illum maxime similem esse Luci , hunc Tenebris & ignorationi : That the One was best compared to Light , the other to Darkness and Ignorance . Of which Opinion also were the Greeks [ Philosophers and Poets ] Qui ( faith Plutarch ) bonam partem Jovi Olympio , malam Diti Averrunco assignant , who ascribe all Good to the God of heaven , and all the Evil in the World to the Devil of hell . Yes sayes Plutarch most emphatically , Uerustissima autem sacrarum professoribus rerum , & legum latoribus derivata est Opinio , Autore incognito , fide firma & indelebili , non in sermonibus ea tantum , & in rumoribus , sed & in mysteriis ac Sacrificiis , tam Barbaris quam Graecanicis extans . What ? neque casu ferri , & à fortuna pendere Universum , mente , ratione ac Gubernatore destitutum : neque unicam esse rationem quae contineat id & dirigat tanquam clavum aut fraena moderans . Sed cum per multa è bonis juxta malisque sunt confusa — Ergo à duobus Principiis contrariis , adversisque duabus facultatibus , quarum Altera ad Dextram & recta ducat , altera retrorsum avertatur , atque reflectat , cùm vitam esse mixtam , tum ipsum mundum , &c. And more than this , It was a common Tenent amongst them , that between the Good and Evil Principle there was War commenced , and carryed on i● the world , which under the management and conduct of a third or middle One , called by Zoroaster Mithra , and as Plutarch tells us , by the Persians Mesites , Mediator , by the Greeks Harmonia , Agreement ; It was in conclusion to be finisht by the Ruine of Arimanius ; All which the Author last mentioned , in his Treatise of Isis and Osiris , shews at large , wherein , with many other , you may read the following Passage . Oromazan natum aiunt è luce purissima , Arimanium è caligine , eos bellum inter se gerere . Sex Deos fecisse Oromazan , primum Benevolentiae , secundum Veritatis ; tertium AEquitatis , reliquos Sapientiae , Divitiarum & Voluptatis , quae honesta consequitur opisicem : Arimanium totidem numero his adversa efficientem . This shews the Nature of the War ; and for the Success and event of it , hear Theopompus . Theopompus ait de sententia Magorum vicibus ter mi●e annorum alterum Deorum superare , alterum succumbere ; & per alia tria annorum millia , bellum eos inter se gerere , pugnare , & alterum alterius opera demoliri : Tandem Plutonem desscere & tun● Homines fore Beatos , neque alimento utentes , neque umbram edentes . When all the Devils works are Demolisht , and his Government overthrown , then blessed and happy shall men be . [ They shall be as the Good Angels ; ] they shall not live on Elementary Aliment , but they shall have glorious and heavenly Bodies . So I interpret that , neque umbras edentes . That man was created upright and in the Divine Image , and that He was Invested in a state of honour as well as of Innocence , and had at first bestowed upon him , all the Creatures God had made , I have already evinced known among the Gentiles ( in the little Treatise that occasioned your Letter ) not only by the Testimonies of the Poets , Hesiod and Ovid , but of grave Philosophers , of Plato , of Hierocles , and of others : And therefore I will add here but one more , and that shall be out of Hermes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Father of all , the Mind , Being , Life and Light produced man in his likeness , in whom he was delighted as in his Off-spring , for he was very beautiful , and lovely , bearing the Image of the Father . And in very deed God was in love with his own similitude , and assigned over unto him all that he had made . That Men fell , and by Temptation of the Devil , or Serpent , were cheated out of Paradise , was a Truth no less acknowledged among the Heathen , than that they once stood : of which , as I have given several Testimonies in my former Discourse , so you may find more in Morney and Dr. Stillingfleet , who both make the Table of Ophioneus ( whom Coelius Rhodiginus calls Daemonicum Serpentem , the Devilish Serpent , and Leader of the Rebels and Apostates from God ) to be a Depravation of the History of Moses concerning mans fall effected by the crafty Serpent . Once , that man at first was taken up in Contemplation and Enjoyment of the Great Creator , but that afterwards converting to the Creature , instead of walking in the way of Understanding , which lyes above to the Wise , and of conforming to the Dictates of the superiour faculties , he took the lower way of Sense and Appetite , and so , of a man became a Brute , and of Free a Vassal , sold to Sin and Lust. ] As it is hinted in the Metamorphosis and Transmutations of the Pythagoreans and Poets , wherein they feigned men transformed into the shapes of Beasts ; so it is expressed plainly by Iamblicus . Contemplabilis ipse in se Intellectus homo , erat quondam Deorum contemplationi conjunctus , deinde vero alteram ingressus est animam , circa humanam formae speciem coaptatam , sive contemperatam , atque propterea in ipso necessitatis , fatique vinculo est alligatus . Nor were they less acquainted with the way of mans Recovery , and with the method wherein he is to be restored again unto felicity , than with his fall , and the cause of it . For as they took the Fall and Infelicity of man , to consist in his Oblivion and Forgetfulness of God , and in a foolish forsaking of himself ( abused as he was by false Appearances , ) to Lust and Sensitive Appetite , instead of firm adhering to Reason ; so they understood his Liberation and Redemption from that Servitude and Bondage , no otherwise to be Effected , than by his again Recovering that Acquaintance and Knowledge of God , which he had formerly lost . This is life Eternal to know thee , sayes our Saviour ; and the same saith Iamblicus , who speaks as much as here I have , both as to the Fall of man , and to his rise . Considerare itaque decet qua praesipue ratione ab ejusmodi vinculis solvi potest ; est autem solutio nulla praeter ipsam Deorum cognitionem . Idea namque felicitatis est ipsum cognolcere bonum . Quemadmodum est & Idea malorum , ipsa quidem Bonorum oblivio ; & fallacia circa malum , &c. — Haec autem à Principiis cadens , atque repulsa , seipsam projicit ad corporalem Ideam dimetiendam . That the Gentiles had heard of the Promise of Christ , or God Incarnate , and that some among them looked for him , is not obscurely intimated by the Prophet in the Attribute he gives him , that he was the Desire of all Nations . For though the Incarnation of God , or as our Apostle , the manifestation of him in the flesh , be a thing of so much difficulty to be apprehended , that in the Judgement both of Epicurus and Laertius , it is no less than plain folly and madness to believe it , Quippe etenim mortalem arterno jungere , & una Constare , & putare & fungi mutua posse , Desipere est . — Yet 't is Undenyable that many as well Philosophers as others thought it possible ; And I make no question but moved by some old Tradition , they earnestly expected such an One to come ; of which there are no Dark Evincements . For not to insist on what the Noble Morney hath so closely pressed , that Iulian himself believed Aesculapius the Son of Iupiter to have descended from Heaven , to be incarnate , to have appeared among men as a man , in order to the restistution of both souls and bodies to their Pristine Perfection ; I say , not to stay on that , 'T is evident as well from Aristotle in his Ethicks , as from others , that they thought the like of Many , [ great and eminent Persons among them ; ] of All which , that I may not too much exercise your Patience with instancing in more than need , I will elect but two for Examples . For what did many of them think of great Pythagoras , but what we believe of Iesus Christ , that he was the Son of God , a God incarnate , sent to men in Humane shape on purpose to Reform and Correct their lives , and by his own example to inflame and kindle in them ardent affections and desires after true Philosophy and Happiness . And Aristotle meant no less , when in a Book he wrote of the Pythagorean Philosophy , he maketh mention of — a certain Distribution of Beings possessed of Reason , that was ( he sayes ) preserved of Holy men as one of the greatest and most Sacred Mysteries they had in keeping ; viz. That it was either God , or Man , or as Pythagoras , as who would say as God-man , or One Participating both . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And that you may not fancy I have put a false interpretation on the Text of Aristotle , or have affirmed more of Pythagoras than ever entred into Humane Cogitation in respect of him before , you shall have as much as I have said of him , represented to you by Iamblicus , who wrote his Life ; as the common sentiment of very many of Old. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — But others reported him to be one of the Coelestial Gods [ who came ] for the Benefit and Reformation of the mortal Life , Affirming that he appeared in humane Form to men , that he might graciously afford to corrupt nature , a saving Incentive both to Philosophy and Blessedness . And little less was said of Plato , another great Luminary or Star that shined in the Gentile Orb ; for of him Speucippus , Clearchus , and Anaxalides in Laertius affirm it commonly discours'd at Athens , that he was born of a woman who had never known man , and consequently , that he was begotten of God. For when Ariston his reputed Father would have taken that Possession of Pericthiona ( for so the Mother of Plato was call'd ) which the Marriage Condition did entitle him , and give him Right unto , he could not possibly effect it , but was Restrained by Apollo , whom he saw in a Vision Protecting and defending Her from his Embraces , to keep her pure until she was delivered of That with which she went. The Story is known and to be seen both in Laertius in the life of Plato , and in Illustrius . So far from being incredible is that Essential Part of the History of Christ , that he was born of a Virgin , and conceived by the Holy Ghost . And what I pray you should incline the Heathen to imagine Extraordinary Persons to have been begotten of God , or to be Gods incarnate , but what mov'd the Iews in the Gospel to think that Jesus Christ was that Prophet they lookt for , and others of them to imagine Simon the Aegyptian , and some Barchochebas to be the Messiah ? Namely , that they were informed there was such an one to come , whom accordingly they did expect , and the extraordinary and surprizing advantages of which the Persons they beheld with admiration were possessed , inclined them to believe that this or that was he . And indeed the frequent Apparition of the Angel of the Covenant [ the Lord Christ ] to the Patriarchs , might be also some occasion of this Belief . But this may pass but for a Probable Conjecture . It is certain Iob was a Gentile , that he lived in the Land of Uz , and that he saw his Redeemer ; and as certain that Balaam , another Gentile , Prophesied of Christ , and saw his Day : and that the Magi or Wise men in the Evangel , had such Discoveries of our Blessed Saviour , and such Conduct to him , as none other Mortal ever had the like , which ought to be noted . Nor shall I blush to Urge the Testimony of the Sibylls , on which so many Antient and Learned Fathers have insisted as on their Principal Plea : There are many scatter'd up and down his Institutions by the Elegant Lactantius , and summed up by St. Austin , which I will not touch : I will only mention the Acrostich which I find in Vives his Notes upon St. Austin , taken out of Eusebius ; and I the rather pitch on this , because I find in Cicero , some speech of such an Acrostich of one of the Sibylls , written with much Art , that should speak ( as this doth ) of a KING that was to come , whereof you may hear more anon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I n sign of DOOMES DAY , the whole earth shall sweat : E ver to Reign a King in Heavenly Seat S hall come to Iudge all flesh . The Faithful , and U nfaithful too , before this God shall stand , S eeing him high with Saints , in times last end . C orporeal shall he sit , and thence extend H is doom on Souls . The Earth shall quite lye waste , R uin'd , o're-grown with Thorns , and men shall cast I dols away , and treasure , Searching Fire S hall burn the ground , and thence it shall enquire T hrough Seas and Skie , and break Hells blackest Gates . S o shall free Light salute the blessed States O f Saints ; the Guilty lasting flames shall burn . N o act so hid , but then to Light shall turn , N o breast so close , but God shall open wide . E ach where shall cryes be heard and noise beside O f Gnashing teeth . The Sun shall from the Skie F lye forth , and Stars no more move orderly ; G reat Heaven shall be dissolv'd , the Moon depriv'd O f all her Light , places at height arriv'd D eprest , and Valleyes raised to their seat . T here shall be nought to Mortals high or great . H ills shall lye level with the Plains ; the Sea E ndure no burthen , and the Earth as they S hall perish , cleft with Lightning : every Spring A nd River burn : The fatal Trump shall ring U nto the World , from Heaven a dismal blast I Ncluding Plagues to come for ill deeds past . O ld Chaos , through the cleft mass , shall be seen , U nto this Barr shall all Earths Kings convene , R iuers of Fire and Brimstone flowing from Heav'n . To this I will but add a Tristich out of Reu●hline , which ( he sayes ) he found among the Sibylls , though I fear it spurious ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And which he thus translates , Ipsa Dei soboles magni ventura Parentis , Mortali similis sub carne videbitur aegra , Quatuor ergo ferat vocales consonat una . The meaning is , that the Son of God should be incarnate , and that his Name should be Jesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IHSUH ; as that Author interprets it . But of this , Sit fides penes Authorem . But if the Reputation and Credit of the Sibylls be Disputed , concerning which I shall Presume to offer somewhat hereafter , That of Poets and Philosophers is more received ; I will but mention the Druids , of whom I find in Spotswood , that it is Reported that they prophesied of the Incarnation of the Son of God ; But in regard he citeth not his Author , and I my self have never met with any to strengthen that Assertion , I think it best to pass it over ; as also what Clemens Alexandrinus citeth out of Pindarus about a Saviour , that shoul●●well with Themis : nor will I stand on what the Antient Hermes , after he had talked with Pimander , speaketh of himself [ as a Type , ] perhaps in that sense in which the Prophet David did , saying , Thou wilt not suffer my soul in Grave , nor thine Holy One to see corruption ; So Hermes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I Raising them up again , was made the Guide of Mankind , shewing them the Way How , and in what manner they may be saved . Once , who hath heard of Jesus Christ , that can without Reflection on him , read the Greek Stories of Mercury ? when he shall find in them , that they make him Leader of the Graces ; that they called him Diactor , a Messenger to go between the Gods and Men , and Socus or Saviour ; That they assigned him a Rod with two Serpents twined about it , to indicate his Office , which was to make Peace , and to Destroy the Enmity ; In fine , That he was the Son of Iupiter , begotten by him on Maia . All this and more too is to be read of Mercury in Phornutus , which he indeed jejunely applyes , as many other Antients also did , to Speech . But we are to understand it to carry deeper sense than so , which we shall more easily be induced to believe , if we Re-mind that Admonition ( necessary for the comprehending both of this and like Discourses of the Poets and Antients ) which Plutarch gives us ; Porro autem fabulis utendum est , non quasi eae remprorsus doceant ; sed quod ob similitudinem cum reipsa aliquam , commodum ad ejus explicationem offertur , desumendum inde est . We are not so to use ( the ) Fables ( of the Antients ) as if they graphically did describe the Thing [ Discoursed of ; ] but for some Resemblance that they have with it , they do Accommodate and help us in its explication : which is the Use we must make of them . But that I may not tire you with consequential Evidences , that to some will seem far fetcht , I will offer one or two so manifest and plain , as shall not only Reflect abundant confirmation on All already offer'd , but also effectually Demonstrate ( of themselves ) the Truth before us , viz. That the Gentiles had a fair Prospect of Christ , and that Philosophers as wary and as sparing as they were in making mention of it , yet they saw his Day . For Plato in his Politicks , after he had been discoursing of the Golden Revolution under Saturn , and had said a many things thereon , seemeth to correct himself for talking so Presumptuously of things so long ago , and out of ken , and therefore for fuller satisfaction , refers to one to come , a fit and qualified Person , who would give them satisfactory information both in this and all things else of concern . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But let us Adjourn this Discourse , Until a certain Fit MESSENGER come , who will tell , &c. Indeed it would put the Faith of Plato above Question , were that true which Alsted tells us of it ( he sayes ) from Boethius de Disciplina Scholastica ; That in his Sepulchre was found a Golden Lamin having engraven on it these words [ Credo infilium Dei nasciturum de Virgine ] I believe in the Son of God that shall be born of a Virgin ; Had there such a Lamin so inscribed been indeed found in Plato's Tomb , and were there no Conveyance of it in by Legerdemain or Pious Fraud , it would import much . But I am not credulous enough upon so slight motives , to believe his Faith so clear and so express , especially since I find not any mention of the Story , or any thing relating to it in Boethius himself , nor in truth in * any other but one whose very Relation is a Discredit , I mean in Sr. Iohn Mandevile , who tells the Tale thus , Once upon a time within the Church of St. Sophy an Emperour would have laid the Body of his Father when Dead , and as they made the Grave they found a body in the earth , and upon the body lay agreat Plate of pure Gold , and thereupon was written in Hebrew , Greek and Latin Letters these words , Iesus Christus nascetur de Virgine Mariâ , & ego credo in eum . And it is thought Hermanes the Wise man writ it . A pittiful Story and not found in the Latin Copy of the Travels as they are in Purchas . Again , who can put a Tolerable Sense on that in Cicero concerning a King , without acknowledging the Prospect which the Gentiles had of Christ , and that indeed the Sibyll spake of him , though perhaps she were as little understood by most others , as by her own Interpreter , and by the Orator himself , who derides her ? Sibyllae versus observamus , quos illa furens fudisse dicitur . Quorum interpres falsa quadam hominum fama dicturus in Senatu putabatur , eum , quem revera Regem habeamus , appellandum quoque esse Regem , si salvi esse vellemus . Hoc si est , &c. We observe the Verses of the Sibyll , which she is said to pour out in her fury : Whose Interpreter very lately ( it was thought ) would have spoken in the Senate , That the King which we have indeed , ought also to be called King if we would be s afe . Forwhich misapplication of the Text , the Interpreter doth as much fall under our Censure as Cicero's ; for ( as Suetotonius ) Percrebuer at Oriente toto Vetus & Constans Opinio : esse in fatis , ut eo tempore Judaea profecti rerum potirentur . Tacitus reports the same . Again , the Humane Sacrifices which obtained among the Heathen all the World over , of which beside the Instances alledged in my former Essay , we have many more in Porphyrie and others , for Evincements ; I say , their Pharmaci and Catharmi were but Depravations and Disguises of that first Tradition of the Seed of the Woman , or the man Christ , who by Divine appointment was to make his Soul an Offering for sin , and so to be the common Pharmacus or Catharmus for the whole Kind . Nor is this a Notion so improbable and far fetcht , but that it is as capable of Demonstration as any thing of like nature . For had not this Custom not of sacrificing only , but of sacrificing Men , been bottomed on some mistaken Tradition , which the rest of the World had received from the first Patriarchs , in whom as in a common stock , the several Branches concurred ; It cannot be imagined how it should become so early , and so general as Authentick Story witness it , since Nothing could obtain so generally in the first ages , when there was not such an Intercourse between the Nations to favour it , as in following times , but what either was a prime dictate of Reason , which a thing apparently Inhumane and unreasonable could not be , or else a point of First Tradition . Yes , The Gentiles had a sense of sin , and of the Clemency and Grace of God ; as also that to expiate for the former , and to procure the latter , there was somewhat else Necessary beside Repentance and Reformation of the sinner ( which yet the Modern Iews impertinently think enough . ) For else , what mean all their Rites of Expiation and Lustration ? All their Applications and all their Altars to Iupiter Salutaris , Iupiter the Saviour ? and Iupiter Melichius or Placabilis , Iupiter the Appeasable , and Iupiter the Propitious ? Of all which we have abundant Instances and Proofs in Homer , Plato , Thucidides , in Xenophon , Pausanias and so many others , that it would be Infinite to cite them all , Be pleased to accept of three , Homer in Plato de Rep. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gods are flexible , Prayers and Victims appease them , &c. Plato himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Expiations can do much , and the Gods are Exorable , as the Greatest Cities , the Poets Sons of the Gods , and the Prophets Affirm . Phornutus . Porro etiam ( saith he ) mitem àppellant Jovem , nempe Placabilem esse his , qui è scelerata vita pedem retrahant , non enim ita erga eos est affectus , ut reconciliari nequiret , quam ob causam & Placabilis Jovis arae sunt . There are Altars to Love the Appeasable . And 't is not unlikely but that many of them had some confused Glympse and Apprehension of Christ , the true Propitiatory ; forasmuch as thinking and Inquisitive Philosophers ( for so I call them ) who examined the Reasons of the Rites of their Religion , evidently enough perceived the insufficiency of not a few for those Ends they pretended , and in particular of cruentous Sacrifices , which ( if they thought of it ) they could not but discern to conduce little to the Real cleansing and Purgation of their Consciences , the Expiation of sin , and the Propitiation of God. The Ratiocination of the Prophet Micah is so Natural and Easie , that it could not possibly escape a Cogitative man , Wherewith shall I come before the Lord , and bow my self before the High God ? Shall I come before him with Burnt Offerings , with Calves of an year old ? Will the Lord be pleased with thousands of Rams , or with ten thousands of Rivers of Oyl ? Shall I give my first born for my transgression , or the fruit of my Body , for the sin of my soul ? 'T is not improbable but some Reflections of a Nature like to these , ingaged Phythagoras ( as I find recorded by Iamblicus , in the Book he wrote of his life ) to offer his Devotions on an Incruentous Altar . But whatever moved him to do so , it is certain that the Poet Philemon convinced of the Insufficiency of Sacrifices to Propitiate , and Attone God , Obliged men to Piety , and Righteousness , as Things in themselves of more Avail and Power with him for that End , than Offerings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now supposing any of them to have had such Reflections , what Inference can be more easie ( if we suppose them also to believe , what the Universal obtaining of Cruentous Sacrifices over all the Earth compelled them to do , namely , that they were ordained of God ; ) I say , what illation or consequence can be more easie , than that God ordained not cruentous Sacrifices for themselves , as the only means of expiation of sin , or Propitiation of God ; [ it not consisting with Divine Wisdom to appoint so Unproportionable and Imperfect Ones : ] but only in Relation to a Thing of more Perfection and Sufficiency , which these did but Prefigure and Type ? Thus , Christ was not far from any of the Gentiles , would they have ( but ) Groped after him . What the Ceremonial . Law given to the Jews was ordained for to them ; Those Apish Observations might have proved to the Gentiles : such Imperfect Sacrifices might easily have put them on the Quest of another more Perfect , Expiatory Sacrifice . As the Law among the Jews , so these Observances and Rites among the Gentiles , did but point to Another : Sacrifices and Offerings thou wouldst not , that is , ultimately , and for themselves ; In Burnt offerings and Sin-offerings thou hadst no Pleasure , viz. Terminatively and in themselves . These were Insufficient for Purgation of Sin , and Propitiation of God ; Then said I , lo I come , [ I come ] to do what they could not , viz. by making my Soul an Offering for Sin , to Purge and Take it away . I am the more confirmed in this Opinion , when I consider with how great care the Antient Mystae made it be conceived , that their Religion was Umbragious and Figurative , and that there was a deeper sense and meaning in the Rites and Ceremonies of it , than these at first might seem to carry . For to Insinuate this , as Plutarch tells us , they used to hang up Sphynxes in the Fronts of most of their Temples : Quo innuunt ( saith the Author ) suam Rerum Sacrarum Doctrinam constare perplexa , & sub involucris latente sapientia : And that Inscription on Minerva's Temple at Sais , celebrated all the Learned World over , implyes no less . Ego sum omne quod extitit , est , & erit , meumque Peplum nemo adhuc mortalium detexit . I am all That that hath been , that is , and that shall be , and no mortal ( Man ) hath yet discovered my Veil . A Symbol not obscurely indicating unto Iesus Christ , [ or Him that was to come ; ] of whom it 's said , no man hath . known the Father but the Son , and him to whom the Son hath revealed Him. He came out from the Father , and did Peplum Dei detegere , Open or discover his Veil . ] I know the greatest part of the Gentiles , as well as of the Jews , did Bound their Apprehensions with the things before their Eyes , and never understood the true Intendment or meaning of the Ceremonies and Rites of that Religion , of which they made Profession . And therefore it might well be , that in all their Humane , and other expiatory and cruentous Sacrifices , they had not one thought of that Catharmus that occasioned them ; But if they had not , it was their own fault , and I make no Question but there were Many that had . Which I believe you will not think impossible to be conceived , when I have shewed what is next in order , that notwithstanding the many Lords Gods , as well as Gods , the Gentiles had ; yet many of them knew , there was One THE LORD-GOD or Mediator , as well as One Supream GOD. 'T is true , It is a matter of the greatest Difficulty to Evince This , and like points , because the Magi , Philosophers , Priests , and other Thinking and Contemplative Persons , did in complyance with the weakness and infirmity of the Vulgar , and for their own security disguise their meanings , and but shew by half Lights in Umbrages and Riddles , what they knew of God , not agreeing with the common Notions about him . This is evident in Plato , who in an Epistle which he sent to Dionysius , excuses the Darkness and obscurity of his Discourse concerning God , with this Apology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I must speak to thee in Parables , That if the Letter miscarry , he that reads it , may be never the wiser . ] And then proposes his Symbol , circa omnium REGEM sunt omnia , &c. SECUNDUM ad secunda ; TERTIUM ad Tertia , a TERNARY . But to Return . As many of the Gentiles , notwithstanding the Multitude of Gods acknowledged among them , did believe there was but One God , as Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When I write seriously , I begin my Epistle with God ; But when otherwise , I mention Gods : So likewise , notwithstanding the Multitude of Demons , or Lords-Gods and Mediators , many did believe there was but one Great Demon , One Lord-God , the Mediator between God and Man. This Iamblicus assures us . For when his Scholar Porphyrie had put him the Question , why there was but One [ common ] Prayer with which Antiently they Invocated several Daemons , whereas it seemed more Agreeable , that Diverse Daemons should have Diverse Prayers Address them ; He answers , Quoniam per Deum-Dominum , unum Daemonum , agitur Invocatio , qui & 〈◊〉 principio suum cuique Daemonem definivit , & in Sacrificiis secundum propriam voluntatem suum cuique monstrat ; semper enim , &c. That it was , for that All Invocation is Performed through THE LORD GOD , One of the Daemons , Who from the Beginning Assigned every One His Own Daemon , and does in Sacrifices , according to His Own Pleasure , shew every Man His Own. Nor is Iamblicus's Testimony the only One I have in this matter ; for Plato in his Convivium , having spoken somewhat of the Nature , and of the Offices of Love , to the End he might Discourse more confidently of it , Introduces one Diotima , a Stranger , but a Prophetess [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and makes her answer Socrates , inquiring what that Love should be , That it was not God himself , as he had apprehended it , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Great Daemon , Mediator between God and Man. She sayes the Great Daemon , for she supposeth there are many Daemons , but this the Great One , or LORD-DEMON . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There are many and Diverse Daemons , and Love is one of them . I know you do not startle at the Name , nor at the Thing Daemon , though I believe some others will , who are less acquainted with the Antient Learning , and who know no other meaning of the word , than what common usage now enstamps upon it . But there will be little Reason for any man to Boggle at either , if he can have the Patience but to hear Diotima describing the Demonial Nature , That it is a middle one between God and what is Mortal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 't is its office to interpret , and to carry the Prayers and Sacrifices of men to God , and the Precepts and Commands of God , with all his Gracious Retributions and Returns to men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That it filleth ( being of a middle nature ) Both [ the Upper and the Lower Region , ] or , is as a haps or common Ligament , to bind the Universe in all its parts together ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That it is the Rise and Spring of Divination or Prophecy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — In fine , That God and Man have no immediate communion or commerce together , but what intelligence and Intercourse soever is between them , Proceeds from this Daemonial Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Thus Diotimae . And how well has her Discourse , it is so deep and so surprizing , Rewarded our Attention to it ! For all she spake in General of the Daemonial Nature , was intended ( as the scope of that Discourse evinces ) Principally , if not solely for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Great Daemon ; and if she mention'd others , it was by way of caution , only to secure her self , and Umbrage what she said that it might down the better , amid the many Prejudices of the Vulgar that opposed it . Nor durst Plato , who was well acquainted with the Fate of Socrates , and with the charge that made it , more apertly explicate the matter ; It was the great Crime imputed to the Master , and for which he was condemned and Executed , that he Introduced New Daemons ; and it would have been a greater in the Scholar , and after such Example less Excusable , wholly to exclude the Old. Wherefore , it is not Injudicious to Understand the Pro●hetess , in the Argument preceding , principally to Regard the great Daemon ; and who is He , but Christ ? For it is He , and ( indeed ) only He that is a Mediator between God and man , and that participates them both ; It is He Interpreteth the mind of God , and that presenteth all our Prayers , and that Reporteth all his Answers and Returns ; By him alone we hold Communion , and Intelligence with God ; 'T is he that filleth All things , which no other Daemon can , and in all , the Aethereal Region in the form of God , the Inferiour in the form of man ; and it is he that is the common Ligament that holdeth Heaven and Earth together , by whom all the Parts and Members of the Universe , Disbanded in the Fall , are Re-united under one Head. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Recapitulate , is the Apostles word . ] And well might Iesus Christ , the Great Daemon of Plato , be styled by him ( as he was ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love , who as one composed all of Love , has given greater Demonstrations in Effect of His , than it is possible for Men to represent in words . Nor is it contradicted by the Story which the Author tells us of the Origin and Rise of Love , namely that it was the Offspring of Porus and Penia , of Plenty and Poverty ; for what more easie Applications can be made of it , than to our blessed Saviour , who is the Issue of the Grace and Goodness of Almighty God , and of the Indigency , Need and Poverty of Man ? Had not Man been Indigent and Needy , and God Infinitely Rich in Grace and Mercy , Christ had never come . As for the Resurrection of the Dead ( Another Article of Christian Religion ) it was Believed by the Druids ; it was Preached by the Sibylls ; it was implyed in the Doctrine of the Immortality of Humane Souls , in the Sepulture of Bodies , and in the Rights of Sepulchres , which for that they preserved the Dust and Ashes of Men against the time of Restitution , were esteemed all the World over Sacred and Inviolable . So Phocylides . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Humane ] to afford Earth unto Unburied Carkases . Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not violate the Sepulcher of the Dead ; nor discover to the Sun , things not to be looked on . The next Verse is to the same Purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Infamous to dissolve the Humane frame , or disturb his Ashes . And why ? He annexes the Reason in the following Verses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — And we hope that ere long the grave ●hall render up again to light the Reliques of the Dead . And , though in St. Pauls time , ●he Multitude at Athens were so ab●olutely unacquainted with the Resurrection ( of the Dead , ) that when they had the Happiness to hear him Preach concerning it , some of them apprehended him to speak of a God , and all of a new and strange thing ; yet we know that at the same time , there were Philosophers Rome that were most clear and full in their Belief and Faith of it , who not unlikely with their other knowledges , Received even this at Athens ; from some above the many . Once , Philosophy came from Greece to Rome ; and at Rome we have some Notice of this Article . Seneca shall speak thereof , Mors ( saith he ) intermittit vitam , non cripit . Veniet iterum qui nos in Lucem reponat , Dies . Death is but [ a sleep ] an Interruption , not an Abolition of Life ; there wi● a Day come , when we may Repossess the Light. Thus He of the Resurrection of the Body : which yet both Portius Festus and Pliny derided . Democritus indeed seems to have spoken of it , and that occasioned in part the Extravagant Sally and Talk of Pliny . And having treated of the Resurrection of the Body , I will now tell you why I premised to it nothing of the State and Immortality of the soul ; It was because I did esteem it as a Point supposed in all Religions , and taken for granted . However in regard you may expect I should say something ; not to mention that Pherecides Syrus Master of Pythagoras , is said by some , ( by others Thales ) to be the first that asserted it , which I will then credit when I am convinced that before them , there was neither Worship nor Theologie ; I affirm it a Doctrine so Universally believed , and known to be so , that it were superfluous to be much in Citations . You shall therefore have the trouble but of reading one Testimony , which for Pregnancy and Fulness of its Sense , and its Conformity with that of Holy Writ , will supersede all others . It is Moschion's , or as some , Menanders . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Permit the Dead to be covered with Earth , And every thing whence it came into the Body , Thither to Return : the Spirit to Heaven , And the Body to Earth . So Solomon . Then shall the dust Return to the Earth , as it was ; and the Spirit shall Return unto God that gave it . And Socrates was sure of it that he should go to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Gods Lords . As for Iudgement ; 'T is manifest by a Passage which I cited out of Iamblicus upon the first Argument , that the great Pythagoras both believed and taught it . And what Apprehensions the more Antient Times had , and how conformable to those that Christians have from Christ in Matthew , is deduceable from the Old Story of Erus , Son of Armenius , which we have in Plato , and which I mention'd in the Preface to my former Treatise . The Story is this , Erus Son of Armenius , was in a great Combat slain with many others , and after ten dayes , when the Bodies of the rest , all purified and rotten , were removed , his was found as sweet and as found as ever , which his friends carrying home in order to perform to it all the requisite Funeral Ceremonies , on the twelfth day from his decease , as they were laying him upon the Funeral Pile , Behold Erus reviv'd , and being reviv'd , related all that he had seen and heard from the time that he first departed . His Relation follows . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — He said , That after the Separation of his Soul from the Body , he went with many in his company , and [ at last ] arrived at a certain Divine Place , whence he saw two Openings or Hiatus in the Earth , one near another , and as many also above in Heaven right opposite to them . That betwixt these Openings there sate Judges . That these Iudges , after they had taken Iudicial Cognizance of all Persons and Matters , and accordingly had passed Sentence , commanded the JUST , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to go to the RIGHT HAND up into Heaven . Which they did , carrying on their Breasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Records of all the Good things acknowledged in that Iudgement to have been done by them . But the Wicked and UNJUST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were ordered to the LEFT HAND , and to descend to the Infernals ; they also bearing , but upon their backs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intimations [ as it were Records in writing ] of all that they had done . That Erus himself for his part , when he came before the Iudges , was told by them , that he must return again to Mortals , to Report to them all that he had seen and heard , and therefore that he should exactly observe , &c. And how agreeable ( I say ) is this Relation of Erus , for so much of it as concerns Judgement , to that we have from Iesus Christ , who tells us , that in the last day there shall a Separation be made , as of Sheep from Goats ? The Sheep shall stand at the RIGHT , the Goats at the LEFT HAND ; and that then the Good omitted by the Wicked , as that performed by the Just , shall come to Light , and stand Eternally Recorded with the Sentence passed on them , to shew Divine Justice . You have another Old Story to Demonstrate the Antient Faith of Gentiles in the point of Iudgement , who maketh Socrates to tell it to one Callicles . Therein he speaks of Two wayes , one to Heaven , another to Hell : Of three Iudges , Rhadamanthus Judge of the Asians , Aeacus Judge of the Europeans , and Minos presiding over both , with a many other not impertinent matters . But as he tells the Tale , it is so prolix , and after what I have already said from Erus , so unnecessary here , that I will not give my self the trouble to Transcribe , or you to Read it ; only , there is a passage in it that imports how Just , and how impartial a Judgement that shall be ; which for that it is Important and concerning , I think not fit to omit . For Socrates having in Discourse on some part of his Relation said ( what the Holy Penmen in many places also do ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That many of the Dynastes or Rulers of the World are wicked ; thence he takes occasion to resume his Story , and to tell how Uprightly , how Equally , how Impartially Judge Rhadamanthus does Acquit himself towards them and others ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When the foresaid Rhadamanthus taketh such an one in hand to examine him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He taketh cognizance of nothing in him , neither of what Rank or Quality he is , or from whom descended ; but only that he is Wicked ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and finding him so , dismisseth him to Hell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Putting on him ● Mark to signifie that he is Curable , or else Incurable . ] It seems they held Purgatory . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But if he see another soul , that of a man that hath lived Holily and according to Truth , and Justly , whether it be that of a plain and Unlearned man , or else of another , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) But Principally I say , O Callicles , if it be a Philosophers [ I had almost rendered it , if a Christians ] One that minds his own matters , and is no busie-body in other mens ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That he huggs , and sends to the Islands of the Blessed . AEacus does the like . Minos sits by superintending , according to Ulysses in Homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holding a Golden Scepter , and ordaining Right to the Dead . This for the Iudgement to come ; But if any urges that the Testimonies I have cited do concern the Particular one , which every soul assoon as it abandons and forsakes the Body undergoes , rather than the General wherein all men all together , souls and bodies re-united shall appear at the Bar : I say ( 1. ) Particular Judgement and General differ not essentially ; but accidentally . ( 2. ) And who knows but that they meant both ? But ( 3. ) If they apprehended not the Article in all its Circumstances so distinctly as we now do , it will not much matter , if for all they did believe the substance , That All must answer one day for what they do in the Body , and be Rewarded accordingly : Since this sufficeth for both the Ends of that Discovery , namely to Influence the Humane Life , and to Justifie Divine Procedure . As for the two States of heaven and hell , there are so many and so obvious Testimonies both of Poets and Philosophers , of which occasionally I have mentioned some already , that to offer any in so plain a matter , and here especially , may seem superfluous ; yet , that I be not altogether wanting unto this Article in its Order , since I have not yet been so to others in theirs , I will present you One Evidence concerning it , and because it will indeed be absolutely unnecessary after that to offer more , I will Present but One. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( sayes Socrates ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This was the Law and Sanction of God concerning Men in the Reign of Saturn , and the same was alwayes , and even now is ( in force . ) And what is that Law ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That , whosoever among men did live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteously and Holily , should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whensoever he dyed , go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Islands of the Blessed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there to dwell in all felicity , without the Mixture of Evils . This was the Law for the Good. So Christ , Blessed are they that dye in the Lord , thenceforth they rest from their labours and their works follow them . There shall be no night there ; There shall be no Curse there . But what is the Law for the wicked ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But he that lived without God , or Impiously in the World , and Unrighteously , was to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the Place of Punishment and Iustice , which they call Tartarus . And Dives in Hell , &c. I confess , the Life Everlasting , by which I understand that Glorious and Immutable Condition or Estate to be possessed by the Godly in the Resurrection or the Re-union of the Body with the Soul , is an Article wherein ( if in any ) the Gentiles generally were but Dark : And yet ( what is not easily believed ) it is true that some of them had Light and Information of it ; for that very Poet whom I lately cited for the Resurrection from the Dead , immediately to what I have already quoted out of him on that head , adds this . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Afterwards [ viz. after the Resurrection ] they shall be Gods. And not the Poet only , but the Old Magi believed Another , and that an Immortal Life . So Laertius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — Who ( saith he , speaking it of Theopompus ) affirmeth , that according to the Doctrine of the Magi , men shall live again , and then be Immortal ; A Belief that is not much short of that the Christians had of old , I know faith Iob , that my Redeemer liveth , that in the latter Day He shall stand upon the Earth ; and that I shall see him with these Eyes . When I awake ( saith David ) I shall be satisfied with thy Likeness . And what is that Likeness . I know how some understand it , viz. That it does consist in Holiness , or in the correspondency of our Natures to the Divine ; But I rather understand it as Analogie and common sense of Scripture prompts me , to consist in Glory , I mean , in the conformation of the Vile Bodies of Believers to the Glorious Body of Iesus Christ. For as they have born the Image of the Eart hly , they shall also bear the Image of the Heavenly . Beloved , we are now the Sons of God , and it doth not yet appear what we shall be , but we know that when He shall Appear , we shall be lik● 〈…〉 is He that shall 〈…〉 Christ ? and the 〈◊〉 proveth it , 1 Ioh. 2. 28. But to conclude this tedious Entertainment of the Gentile Divinity , I will only add , that many Heathen held Opinion , that the World should have End by Fire . Of which perswasion [ Generally ] were all the Stoicks ; Seneca is press and full , At illo tempore , solutis Legibus , sine modo fertur . Qua ratione inquiris ? eadem qua Conflagratio futura est . Utrumque sit cum Deo visum ordiri meliora , Vetera finiri . At that time absolved from all Laws , it doth observe no measure . How can that be dost thou say ? Why , in the same manner wherein the Conflagration shall ; both the one and the other is when it pleaseth God either to give beginning unto new Things , or else to put an end to old , &c. Ovid sayes as much . Esse quoque in Fatis 〈…〉 affore tempus Quo mare , quo tellus , correptaque regia coeli Ardeat , & mundi moles operosa laboret . That time shall come when both the Earth and Sea , With Heavens Arch so Glorious to behold Shall burn , and shall turn unto Decay . So also Lucretius . Una dies dabit exitio , multosque per annos Sustentata ruet moles , & machina mundi , Accidet exitium coeli terraeque futurum . The World which stood so many years Shall in one day destroyed be , Destruction likewise shall appear For Heaven and Earth most suddenly . To this also agreeth the Poet Lucan , his words be these , Invida fatorum series , summisque negatum Stare diu , nimioque graves , sub pondere Iapsus , Nec se Roma ferens . Sic cum compage soluta Secula tot mundi suprema coegerit hora , Antiquum repetens iterum Chaos , omnia mistis Sidera Sideribus concurrent , ignea pontum Astra petent , tellus extendere littora nollet , Excutietque fretum . Fratri contraria Phoebe Ibit , & obliquum bigas agitare per orbem Indignata diem poscet sibi , totaque discors Machina , divulsi turbabit foedera mundi . The Fates envy the States of mortal men , The Highest Seats do not continue long : Great is the fall under the greater burden , ( And Greatest things do to themselves great'st wrong ) Rome was so great ( whom all the World did fear ) That Rome her self she could no longer bear . So when this well couch't frame of World shall burn , And the last hour so many ages end : To former Chaos all things shall Return , ( The Envious Fates this Issue do portend ) Then all the Planets shall confus'dly meet , And fires coelestial on the floods shall fleet . The Earth shall grudge to make the Sea a shore , And cast it off , and push the flood away : The Moon enrag'd shall cross her Brother sore , And seek to alter course , to shine by day : Thus all at odds , in strife and out of frame , They shall disturb the World , and spoil the same . So great a Light was that afforded to the Gentiles , in all Essential points of true Religion : which perhaps , if we possessed all the Volumes perisht by the Injury of Times , and the Destiny of Letters , would have appeared much greater ; yet so great it seems now by what Discourses I have made already , ( the which I might enlarge on every Article , ) That none that does unprejudicedly weight them , can have cause to wonder either at Clement's , or at Lactantius's sense in favour of the old Philosophers , or that St. Austin should say , That the Jews dare not averr that no man was saved after the Propagation of Israel , but Israelites . Indeed there was no other People properly called the People of God. But they can't deny that some Particular Men lived in the world , in other Nations , that were belonging to the Heavenly Hierarchie . And Vives in his Notes is of the same Perswasion . But do you ask by what means Gentiles who were Aliens from the Common-wealth of Israel , and without the Line of that Communion ; became acquainted with those great Truths of which the Iews only had the solemn keeping ? I answer , that ( as I have often intimated ) It was either ( I. ) By a Catholick or General Tradition from the first and most Antient Fathers ; Or ( 2. ) By some Extraordinary Revelation or Discovery made to them ; Or ( 3. ) By Communication from the Hebrews , the Israelites , and Jews , who as a Church , were a Candlestick to hold the Light committed to them , out to all the Earth . That most of those Doctrines I have noted , were communicated down from hand to hand by Immemorial Tradition , from the first and most Antient Fathers , is not difficult to be conceived by those that know , that as all men came from Adam in the first World , so that in the second all did Descend from Noah , who had the knowledge of the true Religion , and instructed all his children in it , which children cannot be imagined but also to instruct and teach theirs , and so onward . But this is not all ; for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mos majorum was a thing insisted on by all the Heathen , who ever pleaded for the Rites of their Religious , that they had received them from their forefathers , and that they were of Antient Usage ; yes , and that Plato ( whom Aristobulus the Iew affirmeth to have been a follower of the Law of his Nation , and to be very studious of the Doctrines in the Sacred Oracles , and whom Numenius for the same Reason styles the Attick Moses , ) he sayes expresly , That he Gleaned all he had , and wrote in that kind , out of Immemorial and Unwritten , but almost expired and worn out Traditions . For in his Politic in the Place which I have cited in my Advertisement to the Reader , he plainly tells us , That the points he speaks of , were transmitted from our first Predecessors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & c. That those that lived in the former Ages Preached , ( it is his own Expression ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They were Preachers of the very things that now are causelesly rejected of many . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The like in his Philebus , which I also noted before , wherein he sayes , that the Antients , better men than we , and dwelling nearer to the Gods , delivered to us the Report or Fame of these things [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Yes , and in his Republique , he maketh Adimantus in Address to Socrates , to speak the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deducing your Discourses from the [ An●ient ] Heroes who were from the Beginning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Remains of whose Discourses are arrived even down to us . 'T is very probable that these whom Plato calls the first Ancestors , the Antients , better men than we , nearer to the Gods , Heroes that were from the Beginning , I mean the first Patriarchs ( for so I understand him ) Noah for instance and his children , are the same designed by the fam'd Apollo , when in answer to a grave and serious Inquiry made by Zeno Citticus , how he might institute and frame and order his Life Best ? He sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he would institute and frame and order it best , if he made it to conform to the Dead . Apollo's Dead , and Plato's Heroes are the same . Thus by Oral Tradition , or Report , by which I mean a delivery down of Doctrines from hand to hand by Words , or else by visible and significant Actions , many things were transferred from preceding to succeeding ages . But Report or Oral Tradition and Delivery , is in it self a means of conveyance so Uncertain and fallible , that when it passes many hands , there can but little be consided to it in controverted matters ; ( for ) then it proveth ( most commonly ) so diversified and various , that it is the cause of Controversies , not the cure ; the persons that convey it are so lyable either to mistake and Imposture , or to design & Interest . Nothing is more Obvious , or more frequently experienced than this : For the Report of an Accident but at One End of the Town ; albeit it may Retain ( as for the most part it doth ) some general likeness and similitude of the First and Original Truth : yet 't is disguised with a thousand Errors ; though perhaps in some places with more , in some with less , according to the different Capacities , Numbers , Tempers , Affections and Designs of those that have the conveying of it . Report the further it goes , the more it loses of Truth , and the more it gains of Error . In this Instance we have a lively Pourtraict of the False Religion of the Gentiles , and the plain Reason why it seemeth in so many things an Apish Imitation of the True ; why it is so diversified in it self , and yet withall Retaineth such Resemblance and Conformity with Ours . It is because that all men came from one , and that all men came from one , and that not only Adam , but Noah did instruct his children in the Mysteries of the True Religion , and in the Rites of it , and these again Reported to theirs , and so onward . But we may easily believe it to have hapned in this Tradition , as it doth in all others , that there was almost in every New delivery and Transmission , ( for the mentioned causes ) some departure and Recess from the Former ; and thence arose so great Diversity in several parts of the World ; yet ( what also is in all Reports ) notwithstanding so much Variation in Particulars as there was among them ; all Retained some Agreement in the General , and that Greater or Lesser , as those that made them were either nearer to the first Reporters , or more Remote ; or else were more or less Intelligent , Faithful , careful and sincere in Transferring them . Cunning and Designing men foisted in something of their own , and made the Catholick Traditions , to father their conceits ; But others were more Honest : Hence the Variety , and hence the Agreement in the Religions of the World. Now , those General Articles , Heads , or Points of Religion , wherein all men all the World over commonly agree , and which are therefore called common sentiments , though they be not ( what by some they be imagined ) Innate Idea's , or Notions ingrafted and imprinted on the Minds of Men by Nature , but ( as I have evinced them ) main and substantial Points of the first Tradition , and consequently , Retained in all the following , with more or less Disguise ; yet be they as Infallibly and Indubitably true , as if they were ; since 't is as impossible that they should obtain so Universally ( all the World over ) if indeed they were not the Traditions of a first and common Parent , as that they should be false , if they were . For grant one first Parent common to all the World , who could not but know the Truth , and that he so delivered things to his Children , and doubt O Atheist , the Reality of them , if thou canst ! Finally , How disguised soever Truth was in those Successive Traditions , as necessarily it must have been in passing through so many and so diversly affected hands ; yet as in other Reports , so also in these , when one becomes acquainted with the Original Truth , he will be able by comparing and conferring , to Discover the Causes , or rather the first Occasions and Rises of Mistakes and Errors , [ what grounds there were for such ; ] since it is as certain , that all Mistake , Error , Falsity hath for its bottom and foundation one or another Truth , as that Evil has some Good to ground it . This consideration will administer abundant Light to those that mind it , for their understanding of the cogency of some of those Discourses I have made before , about the Christianity disguised in many of the Gentile Rites ; and it was for that Purpose , and with that Design , namely , that it might reflect upon them somewhat of strength and confirmation , that I made any mention of it here ; for doing which , after I have offered this Apology , I hope I need no Pardon . Thus Tradition was one way . But though Tradition was One ; yet the only way it was not whereby the Gentiles became acquainted with the Mysteries of the True Religion , for besides that , we are to conceive they had some Extraordinary Revelations and Discoveries of them , by Inspiration or Oracle : There not being any Nation under Heaven , and in the whole Universe , wherein ( if you will credit Cicero ) Divination was not . And indeed the Antient Superstition was Magick . Of which truth we are assured not only by the Definition Plato gives of Magick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is the worship of the Gods ; but also by the more Authentick History of Balaam , who when he would Divine , did nothing but perform Rites of Religion ; he caused Altars to be built , and offered Bullocks and Rams . Yes , and Strabo tells us , that all the Heathen , as well Barbarians as Greeks , had certain Festive Sacrifices , wherein they were inspired by the Deity , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Pausanias also having mentioned the Persians eminent for Divination , adds , Et haec quidem de foeminis & viris , quibus ad hunc usque diem Divinandi Scientia Divinitus contigit , memoriae prodita sunt . In sequentibus dehinc seculis credi facile potest alios ejusmodi homines , qui futura praedicant , non defuturos . As for the Rise and Origin of heathen Inspiration of Oracle , I do not hold my self obliged to discourse thereof here , farther than as generally hinted , it may serve to regulate our Apprehensions in the present matter ; and therefore omitting what Peripatetiques and Stoicks say , who make it the Effect of certain Preparations or Dispositions of mind , or what Plutarch , who ascribes it unto Qualities and Temperatures of places ; I impute it to Religion , and to the state and condition of the first times , wherein Inspirations , while there was no other certain way of knowing the Divine mind , and of being guided by it , were far more frequent and common , than in the more remote . And no question but among the many other Traditions given by Noah [ Father of the Second World ] to his Children , this was One , In Extraordinary Cases to consult God for Resolutions and Direction by ( a way of ) extraordinary Worship and Religion ; for instance , by Extraordinary Prayers , and Extraordinary Sacrifices ; it being the acknowledged Nature of Religion and Worship , by qualifying and accommodating of the mind to God , to Invite and draw him down , and make him present to the Religious , and Worshippers . Thus all men all the world over mov'd by that Tradition , as by Instinct of Nature , did in all unusual and uncommon Emergencies , or when they would be counselled and resolved in any matter , immediately apply themselves to the Deity ; which the superstitious Doing in wayes and methods not appointed by the true God , expected him in vain , he ( for the most part ) disdaining to approach unto them on such allurements ; whence it came to pass , they were abused by the False , ( I mean the Devil ) who readily espying and improving this Occasion , Slily intruded himself ; so that appearing in the place of God , he passed for him . It was thus the Devil became the God of this World , or of the Gentiles . The superstitious invocated God in false wayes , who therefore refusing to approach , and visit them , the Devil takes the opportunity ; he comes in his stead , and so passes for him . I am the more confirmed in this Opinion , by considering that among the Superstitious , there were the same wayes of Responses by Visions , by Dreams , by Voice , &c. as among the truly Religious ; as also by the Cessation and defect of Oracles or Inspiration , which on this Notion , and in this way , is more accountable than in any other . For when the Superstitious ceasing to be so , became ( as in process of time they did ) diffident and faithless of the Power and Aptness of the means , for effecting of the Ends pretended , and consequently either innovated New Rites , more agreeable to their own conceits , or else grew cold and formal in the use of the Old ; it followed , that they lost the advantage of such communication and direction from their Gods , as formerly they had , with their Faith and Zeal in those Performances , that is , with that Religion which possessed them of it . False Religion made Oracles , and Irreligion ruin'd them . Sublata causa tollitur effectus . And who can doubt of this Account , or Reason , that seriously considers , First , That we read not of the Cessation or Defect of any Oracle , but about the time that Scepticism and Epicurism obtained . That great Oracle at Delphos , so celebrate in all the Earth , then ceasing to answer , as it had before in Verse , when the Seeker Pyrrho was followed . And Secondly , That Iamblicus is of the same Opinion , who informs us , that it was the innovating and unsteady humour of the Greeks that rendred inspiration so unfrequent and rare , among whom ( he sayes ) it was ( for that Reason ) of a duration and continuance , much shorter than among the Grave Barbarians . Oportet igitur ( sayes he in his Mysteries ) Ritus adorationis antiquos tanquam sacros conservare semper intactos , neque demere quicquam , neque aliunde quid addere ; ferme namque & hac causa nuper extitit , ut omnia & nomina & vota debilirata jam sint ; propterea quod propter ipsam proevaricationem & invocandi cupiditatem permutata sunt semper , & permutari non desinunt . Graeci namque natura rerum novarum studiosi sunt , ac proecipites usquequaque feruntur , instar navis saburra carentis , nullam habentis stabilitatem , ne●abque ; conservant quod ab aliis acceperunt . Sed & hoc cito dimittunt , & omnia propter instabilitatem , novoeque inventionis elocutionem transformare solent . Barbari vero sicut moribus graves , firmique sunt , sic & in iisdem sermonibus firmiter perseverant , ob quam sane stabilitatem , & ipsi Diis sunt amici , & orationes offerunt illis acceptas , quas nulli ulla unquam ratione fas est permutare . But to circumscribe my self : That the True God did on occasion infuse into the Heathen some Divine Motions is ( in my Apprehension ) scarce questionable by any that Reflects on Balaam . Again , and as little questionable is it , that the Devil , after he had usurped the Place of God , and ( as it were ) assumed his Person , did frequently both say and do many things that were like him , to the end he might more craftily secure the cheat , and pass for what he was not . Though indeed at other times , he acted things like himself , which when he was received for God , he might the safer do ; and all this as one that Personates another is wont , who must do something like the person he pretends to be , that he may pass for him ; and will do more like himself . Hence the Heathen Oracles and Sibylls had a mixture in both of Good and Bad. The former , that they might seem to come from God ; the latter , because they came from the Devil . Now whether the Sibylls ( for of these I principally design to speak , as having pressed their Authority before ) were inspired in what they spake of Jesus Christ by the Deity ; or ( as you see I apprehend ) prompted by the Devil , is a matter not so necessary here to be decided . Both wayes are Possible . God inspired Balaam many hundred years before the Prophets arose , so that he spake as plainly and fully of our Saviour , as any of them all ; and for the Devil , he gave as large and full a Testimony unto Jesus Christ , when come , as any in that time beside him . And that he might Predict or prophesie of him in the Sibylls , and other Oracles , for the same respects and Ends before he came , for which he did confess him when come , is not difficult to be conceived by a Thinking and Attentive man. What if the Devil by the clearness of his Oracles in this particular , thought either to out-vye or to forestall the Prophets in theirs ? It would not seem a Design ( if that were his ) Unworthy either of the Envy , or the subtlety , for which he is so infamous . And what if he intended to verifie his Divinity to after Ages , by the Truth of his Prognosticks in the former ? Besides , he might conceive it would intangle and perplex succeeding times , as indeed it mightily hath ; which to design was proper for him . Once , 't is out of doubt that there were Sibylls , and those Antient , though how Antient it be not easie to determine . Certain it is , their Writings ( of old ) were held at Rome in extraordinary Veneration , there being Officers appointed , during both the Government of Kings , and that of the People , to preserve , and on occasion to inspect and consult them . That after the Conflagration of the Capitol , and of the Books with it which hapned in the one hundred fifty fourth Olympiad , there were Ambassadours sent on purpose to Erithrae , to repair that loss , which was done in part from thence , and in part from other Cities . In fine , Augustus by his Edict commanded that all the Verses going under the name of Sibylls , in the possession of any in his Territories , should be brought to the Praefect of the City of Rome , to be by him submitted to the Censure of the Quindecem viri , who were to judge which were true , and which false ; severely forbidding private persons to retain or keep them . Thus they were preserved till the time of Stillico , who destroyed them . Of so much credit they were . Indeed , That among the Writings commonly reputed Sibylline , there were antiently a many false , suppositious , and ingenuine , cannot be denyed by one who reads in Dionysius of Halicarnassus an express Assertion of it ; or that considers , that it was ( as Taccitus affirms ) the Motive of the Edict ( so lately mentioned ) of the great Augustus . And for the times since Christ , what the learned Vossius hath suggested may in part be true ; that many of the Writings now obtruded on us for the Sibylls , may be Pious frauds , contrived to beguile the Heathen , by men of honester designs and meanings than Practices . Of this sort , forasmuch as the Devil who resided at the celebrated Delphos , was long before forsaken of his versifying Humour at least , ( as is very Evident from Cicero , Strabo , Plutarch and many others ) is that famous Oracle pretended to be given by him to Augustus Caesar , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Me puer Hebraeus jubet hinc Rex ille Deorum Tartareas remeare Domos haec aede relicta , Post ergo ora tenens altaria nostra relinquo . And of the same bran I reckon that Tale of Theodosius the Iew , which Mr. Howell sayes he found in Suidas , and concerning which he prayeth the Judgement of the Learned Doctor Usher , in a Letter sent ( to him ) for that purpose . The Story is this ; That when the Temple was founded in Ierusalem , there were twenty two Priests according to the number of the Hebrew Letters to Officiate in the Temple , and when any was chosen , his name with his Fathers and Mothers were used to be Register'd in a fair Book . In the time of Christ a Priest dyed , and he was chosen in his Place ; but when his name was to be entred , his Father Ioseph being dead , his Mother was sent for , who being asked , who was his Father , she answered , that she never knew man , but that she conceiv'd by an Angel. So his Name was Register'd in these words , JESUS CHRIST THE SON OF GOD , AND OF THE VIRGIN MARY . This Record at the Destruction of the Temple was preserved , and is to be seen in Tiberias to this day . Thus He. These , and other instances of Pious Fraud in former times , may be a just ground whereon to raise suspicion , that some of those Verses commonly reputed Sibylls , were no better ; but that all were so , or that the most , is not at any hand to be admitted , seeing they were insisted on so much , and appealed to so often , by very many Antient , Learned and Prudent Fathers , namely , Iustin Martyr , Clemens Alexandrinus , Lactantius , &c. who instead of defending , would have indeed betrayed the Christian Doctrine , had they underpropt it with so weak and false supports . Questionless , 't is the only way to stagger and discredit the greatest Truths , to go about to establish them with lyes and falsities . I confess , it was pretended long ago by the Heathen , that the urged Sibylls were Impostures , but Lactantius both disavoweth and disproves the scandal . And Constantine the Emperour , who had opportunity to know it well , Asserts their Integrity . Truth is , there would but little Doubt remain in this Particular , concerning the Authority and use of Sibylls Writings , were that Exhortation Pauls indeed , which Clemens Alexandrinus puts upon him , Libros Graecos sumite , & Sibyllas agnoscite , quomodo unum Deum significent , & ea quae futura sunt , & invenietis in eis Filium Dei clarius & apertius scriptum . But to omit Apocryphal and Doubtful Testimonies , that which abundantly Evinceth the Prophecies ascribed to the Sibylls , to be for substance theirs , and that they spoke most clearly , both of Jesus Christs Nativity , and of his Kingdom , is what hath been noted and insisted on before by Eusebius and St. Austin of old , as well as many Moderns of late , namely , That Virgil in his fourth Eclogue , written about thirty years before the Incarnation of our Saviour , doth ineptly apply to Saloninus , Son of Pollio , the Sibylline Prophecies , conceived in terms that agree exactly to the Great Redeemer , and can to none else . Ramus in his Learned Praelections on that ( fourth ) Eclogue , though he seems himself to haesitate about the interpretation which so many worthy Persons make , yet he offers much in favour of it . Salonis in Dalmatia victis , Pollio filium quo tun● erat auctus , Saloninum cognominavit : Virgilius igitur hac Ecloga 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus describit ex adjunctis , quod ejus aetatis aetas aurea comes futura sit : eique permulta tribuit , quae Christo dicuntur a Sibyllis attributae . Quae Christianis ita probata sunt , ut Graeci hanc Eclogam Graece converterint : & Divus Hieronymus ad Plautinum affirmet Maronem sine Christo Christianum fuisse ; & Divus Augustinus sentiat , Spiritum sanctum per os inimicorum locutum . Et satis constat Secundianum Pictorem , & Marcellianum Oratorem , hujus Eclogae versibus consideratis Christianos factos esse . Thus he . And to speak plain English , who can longer bark against the Sibylls with any face , or think to elevate their Testimonies by consideration of the clearness and fulness of their Prophecies , that reflects on what the Poet professeth to have receiv'd from them , and could not from any after Christ , viz. That in the last Age there should a Child be born of a Virgin ; that he should be King of all the World ; that he should take away the sins of men ; and that he should restore unto the Earth Eternal calm and peace ; all which and more too that Poet found in the Sibylls . You well know what he sayes , Ultima Cumaei venit jam Carminis aetas , Magnus ab integno seclorum nascitur ordo , Iam redit & Virgo ; redeunt Saturnia regna . Now is come the last age predicted by the Sibyll called Cumaean , and that Great Ordinance appointed from the Beginning of the World is now fulfilled . Now cometh the Virgin , and now the Golden Dayes of the Kingdom of Saturn return again . Thus he raiseth the Attention of the Reader , and after goes on . I am nova Progenies coelo dimittitur aelto . Tu modo nascenti Puero , quo ferrea primum Desinet , & toto surget gens aurea mundo , Casta fave Lucina , tuus jam regnat Apollo , &c. Te duce , si qua manent sceleris vestigia nostri , Irrita perpetua solvent formidine terras . Ille Deûm vitam accipiet , Divisque videbit Permistos Heroas , & ipse videbitur illis : Pacatumque regit patriis virtutibus orbem . At tibi prima puer nullo munuscula cultu , Errantes hederas passim cum baccare tellus , Mistaque ridenti colocasia fundet acantho : Ipsae lacte domum referent distenta capellae Ubera , nec magnos metuent arment●● Leones . Ipsa tibi blandos fundent cunabul●● flores . Occidet & Serpens , & fallax herba veneni , &c. Aggredere ô magnos ( aderit jam tempus ) honores , Chara Deûm soboles , magnum Jovis Incrementum . Aspice convexo nutantem pondere mundum , Terrasque tractusque maris , coelumque profundum : Aspice , venturo laetentur ut omnia seclo , &c. Which Mr. Sands thus translates , Now a new Progeny from Heaven to Earth Descends : Lucina favour this Childs Birth , In whom the Iron-age ends : forthwith shall follow A Golden race , now Reigneth thy Apollo , &c. " Now shall our Crimes whose steps do still appear , Be raz'd ; and Earth deliver'd from long fear . The Life of Gods shall lead ; shall Heroes see With Gods commixt , and seen of them shall be ; And with his Fathers Power th' appeas'd World guide . Free Earth her Native Presents shall provide For thee , sweet Boy : wild Ivy , Baccaris , Smelling Acanthus , broad Colocasis : Goats to their homes shall their full Udders bear ; Nor shall our Heards the raging Lions fear . The Cradle shall sprout flowers : the Serpents seed Shall be destroy'd , and the false poysonous Weed , &c. Dear Issue of the Gods , Great Jove's Increase , Produce those Times of Wonder , Worth and Peace . " Lo , how the World , surcharg'd with weight doth reel , Which Sea and Land and Profound Heaven do feel . Lo , how all Ioy in this wisht Times approach ! &c. To whom can all this agree , but to Christ ? And now , having vindicated the Sibylls , and evinced many of the Prophecies ascribed to them to be truly theirs ; I am next to do as much for Hermes Trismegistus , whom all will readily acknowledge to have been inspired , if Pimander and other cited works be his , which to shew to be so , is my present Business . And verily , did I not reflect upon the Lust some Critical and Learned men have of making Tryal of their Wits any way , and this especially in elevating the Authority of Antient and received Writings ; of which we have a great instance in the Noble Francis Picus ( seconded by others ) who hath taken much pains to shew how little certain we are that any of the many Volumes generally reputed Aristotles , are indeed his ; I say , were it not for this Reflection , I should extreamly admire how any Prudent and Judicious Persons of latter times , should call in question the Legitimacy of Writings antiently received without question , and for which they cannot name another Father , there not being an Annius , a Monk , to Father the Pimander and Asclepius , as there is to Father false Berosus and Manetho . Again , not to urge that Asclepius is commonly affirmed to have been translated by Apuleius , and if it were so , it cannot be conceived a Pious Fraud : I will only add a Testimony out of Iamblicus ( who yet is pressed by some against them ) which , well considered , will signifie with you as much in favour of the Writings generally called Trismegistus's , as it doth with me : It is in his Mysteries , where I find these words , His ita discretis , facile solvuntur dubia , quae in Libris Aegyptiis , quos Legisti , concepisse dicis : Qui enim sub Dercurii Titulo circumferuntur , Opiniones Derturiales continent , etsi saepe Philosophorum Graecorum Stylo loquuntur ; sunt enim ex linguae Aegyptia in Graecam translati à vir●s Philosophiae non imperitis . Stobaeus hath much out of them ; and verily there are as Learned and Judicious men of the Moderns , who do assert the Authority of those Writings , as any that deny it . Marsilius Ficinus , Patricius , Steuchus , &c. are great names , nor can I in Coringus himself , find that against them , which well weighed may over-balance what I have propounded now in Defence of them . But to return ; there were other wayes of Revelation by which the Gentiles may be thought to have received the knowledge of Religion , I will instance but in One , and that is Publick Vision . For to make a Judgement of what may have been done in former and long ago elapsed times , by what has been done of the late [ almost ] in ours , I will refresh your remembrance of the Famous History of the Apparition at Medina , with the mention of what I find concerning it in Knolls . There came news to Constantinople of a strange Apparition which was seen at Medina Talnabi in Arabia whereas Mahomet the Great Prophet was buried , to visit whose Tomb the Turks use to go in Pilgrimage , but they must first go to Mecha , which is some few dayes journey off , and there take a Ticket from the Grand Signiours Beglerbeg , else they are not allowed to go to Medina . This Vision continued three weeks together , which terrified the whole Countrey , for that no man could discover the Truth thereof . About the twentieth of September there fell so great a Tempest , and so fearful a Thunder about midnight , as the Heavens were darkned , and those that were awake almost distracted , but the vapours being dispersed , and the Element clear , the People might read in Arabian Characters these words in the Firmament , Oh Why WILL YE BELIEVE IN LIES ! Between two and three in the morning there was seen a Woman in White , compassed about with the Sun , having a cheerful countenance , and holding in her hand a Book ; coming from the North West , opposite against her were Armies , Turks , Persians , Arabians and other Mahometans ranged in order of Battle , and ready to charge her ; but she kept her standing , and only opened the Book , at the sight thereof these Armies fled , and presently all the Lamps about Mahomets Tomb went out ; for assoon as ever the Vision vanished , ( which was commonly an hour befor Sun-riseing ) a murmuring Wind was heard , whereunto they imputed the extinguishing of the Lamps , The Antient Pilgrims of Mahomets Race , who after they have visited this Place , never use to cut their Hair , were much amazed , for that they could not conceive the meaning of the Vision ; only one of the Dervises declared it , and dyed a Martyr . Thus the Turkish History . There are many other Stories of Apparitions not unlike the former , to be had in Purchas , as that of Virachocha , who appeared to the Peruans , and taught them : And that of the Maur , or Stranger , bearded and clothed like a Christian , who to the Pagans of Brasile , did Preach the knowledge of God , but not believed by them , was succeeded by another , who delivered them a Sword , since which they have accustomed to kill , and eat one another . The Apparition of a Cross to Constantine , and of words about it , is generally received , and reported , not only by Eusebius in the Life of that great Emperour , but also by Eutychius in his Annals ; who addeth a Story of another that appeared in Golgotha , concerning which he Reporteth Cyrill Bishop of Ierusalem , to have written to the Emperour Constantius , Son of Constantine the Great , in these words ; Sub Patre tuo beatae memoriae Imperatore apparuit Crux Domini Christi Stellis [ effigiata ] medio die in coelo ; ac jam te Regnante ( Imperator Foelix ) apparuit super Cranii [ loco ] Cruxè Luce cujus splendor Solis splendorem ipso meridie super at . And so much for the second way of Revelation and Vision , wherein Divine Knowledge may have been communicated to the Gentiles . But to proceed , Thirdly , That some of the knowledge owned by the Gentiles , was derived at first or second hand from the Hebrewes , and Church of God , is undenyable by him that shall consider , how that in most Antient times , Aegypt and Phoenicia were the ●arts of Wisdom for the rest of the World , and that both these received much from the Hebrews . That Aegypt and Phoenicia were Marts of wisdom , is most certain . As for Egypt , it was repaired to by all the World , so celebrate it was for knowledge . There it was that Thales had his Institution , who was the first Philosopher in Greece , and Author of the Sect Ionic ; and it was thence that the great Pythagoras Author of the Sect Italic , did fetch his Wisdom . Homer himself , that Glorious Father of the Graecian Poets , was so obliged unto Aegypt for his great Science , of which he was Master , that ( if we may believe Clement of Alexandria ) many thought him an Aegyptian . Yes , and long before them all the famous Orpheus , numbred by St. Austin among the Heathen Theologues , as unto whom the Antient Grecians ówed their Theology ; He ( as we are told by Diodorus ) went a Pilgrimage to Aegypt to learn it ; and is for that Reason honoured by Virgil both with the name , and with the Habit of Priest. Nec non Threïceus longa cum veste Sacerdos Obloquitur numeris septem discrimina vocum . This for Greece . As for Phoenicia , that of Pliny , ipsa Gens Phoenicum in Gloria magna literarum , &c. That the Phoenicians were illustrious over all the Earth for their knowledge in letters , is to be remarked ; and it is as certain by the same Author , as by concurrent Testimony of many others , that the Greeks themselves received Letters from them , and not unlikely other knowledge with Letters : nor can it reasonably be so much as doubted , but that this noble people trading into most parts of the Universe , communicated to them what they had heard , and what they knew of God. Now that both Aegypt and Phoenicia received knowledge of the true God , and Articles of true Religion from the Hebrews , will be evident to all that mind ; First , That Abraham , afterwards that Iacob and Ioseph , and for some hundred of years , all the numerous offspring of the twelve Patriarchs were in Aegypt ; and when these last were redeemed and placed in the Land of Canaan , there ever was such intercourse between them and the Aegyptians , as must necessarily occasion in the latter some Discourses of the true God , and true Religion . I confess they generally hated the Religion of the Hebrews , because of the Aversion and Contrariety therein unto their own ; But then , by reason of its strangeness , they talked the more of it . I am apt enough to believe , that Aegypt owed much to Abraham , as well for that Skill and Knowledge which it had in Divinity , as that in Astronomy , Geometry and other parts of the Mathematicks , for which in after times the AEgyptians were in such repute ; yes , and perhaps from him they might receive their very Letters themselves , to which belief I am inclined by what I read in Pliny , who yieldeth the Assyrians to have had advantage of all Nations in point of Letters , when he faith , Literas semper arbitror Assyrias fuisse ; sed alii apud Aegyptios à Mercurio , ut Gellius ; alii apud Syros repertos volunt . And Phoenicia was so near Palestine , where the Fathers Abraham , Isaac and Iacob sojourned , and where afterwards according to the Promise , their Posterity inhabited ; and in the Dayes of David and Solomon , and not unlikely both before and after , by reason of Trade ( facilitated by community of Language , the Punic and Hebrew differing only in a Dialect ) there was such commerce and intercourse between the Hebrews and Phoenicians , that the Manners and Religions of both people , cannot be conceived to be unknown to either , Epicharmus in Clement affirms the Phoenicians to have received their Letters from the Iews , and so doth Eupolemus . And having mentioned Solomon , with the Intercourse between the Hebrews and Phoenicians in his time , I cannot pretermit a not impertinent note , which it occasions me to make ; It is that the Brachmans and Gymnosophists , men of so fair a Reputation thoroughout the whole Universe for Knowledge and Philosophy , were the Off-spring of the Voyage to Ophir , and that the Iews that fetched Gold from India ( for Ophir is in India , beyond Ganges , where Chryse was of old , and now the Kingdom of Pegu ) left behind them in that Golden Countrey , Doctrines much more precious than the Metals they went for . Those were the Institutions for which so many ages after , these Philosophers of India were so Venerable ; whose very way and method of Philosophizing , which as Laertius notes , was Aenigmatical and Sententious [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Worship God : Do no Evil : Exercise Fortitude : ] was as conformable to that of Moses , as was the Matter of their Philosophy . Such was the Rise and Origin of the Brachmans and Gymnosophists . And for the Persian Magi , though some derive the Brachmans and Gymnosophists of India from them , and others on the contrary the Magi from the Brachmans or Gymnosophists , affirming that Histaspis Father of Darius , travelled into India with design to learn Philosophy and Magick , the which the Magi afterwards professed in Persia : Yet I have cause to think , that omitting the Magick whereof Zoroaster is reputed Author and Founder , the Magi celebrated by the Greeks for Doctrines so conformable unto the Christians , owe their Original and Rise to Daniel . And what inclineth me to this Belief , is that Daniel was considered first by Nebuchadnezzar , afterward by Belteshazar as a Great Magus or Wise man , and had in such Repute and Honour , that he was preferred by the former to be chief of the Governours of all the Wise men in Babylon , or as it is interpreted Daster of the Magicians , Astrologers , Chaldaeans , Southsayers ; and by the latter made the third Ruler in the Kingdom . Yes , and at the Entry of Darius , in whom the Kingdom was translated from the Assyrians to the Medes and Persians , he had the honour of being , first , the President over all the Princes of the Provinces , and then , after the Conspiracy of all the Magi and Princes against him ; in the progress of the Government of the same Prince , he had the Happiness to see their Ruine , and to hear his God proclaimed God and King thoroughout the whole extent of the Empire . Thus perished the old Magick , the fam'd Superstition of Zoroaster , it was extinguished with those that made Profession of it , and another kind of Magick ( to use the Heathen Term ) introduced by Daniel ( then of great Authority and Influence ) even that of Moses , which was continued down along from him ( among the Jews ) in the Schools of the Prophets , accordingly as he had promised , and predicted that it should be ; the Lord your God shall raise up unto you another Prophet like unto me . It was for this Magick that the Iews were noted ; Talis erat Moses ( saith Strabo , speaking of Magi or Diviners ) & successores ejus : qui cum initia non mala habuissent , postea in deterius delapst sunt . A Censure much truer of the Gentile Superstition . In this I am confirmed , First , By that of Pliny , who having spoken of the Magick of Zoroaster , adds , est & alia Magices factio à Mose , à Ianne & Iotape Judoeis pendens , sed multis millibus annorum post Zoroastrem . And there is another exercise of Magick , derived from the Jews , Moses , Jamnes , and Jotape [ perhaps he means Iannes and Ioshua , so confused is Tradition but by many thousand years later than that of Zoroaster . And also that in Diogenes Laertius , some who by the great conformity of Tenents observable between the Iews and Magi , were convinced of some Relation and intercourse between them , yet unwilling to acknowledge the Truth , that the Magi proceeded from the Iews , affirmed that the Iews derived from the Magi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And some say , the Jews came from those Magi. To this add , that the Greeks must be conceived to mean this New Order of Magi , and not the old , who would derive them from Histaspis . And for the Druids both of Britain and Gaul , there is so great Resemblance in their Institutions , Discipline and Doctrine , with the Iewish Priesthood , that it is not difficult to guess their Original : It was the Office of the Druids , as of the Jewish Priests , to procure Sacrifices private and publick , to interpret Laws , to instruct Youth , to decide and umpire Controversies , & si quis aut privatus aut populus eorum decretó non stetit , Sacrificiis interdicunt , &c. And if either Person or People will not bide by their award , they Excommunicate ( and out-law ) him . In order to discharge the Office last mentioned , all the Druids ( over whom presided one that had Supream Authority , as who would say , the High Priest ) did once a year upon a certain and determinate Time , use to assemble in a Consecrated Place in midst of Gaul , where they sate in Judgement , and where all the People that had any Differences depending , conven'd before them , to have them ended . Not much unlike what is ordained in Deut. 17. 8 , 9 , 10. In fine , what makes it more probable , is a common Usage mentioned by Caesar to have been among the Gauls , which likely they received from the Druids , namely , of computing times , not as other European People , by the number of the Dayes , but Nights , they so observing Nativities , the beginning of Months , and of Years , that the night therein precedes the Day . A Custom bottomed upon the Great Originist , and that account he gives us of the Genesis and Rise of things , wherein the Darkness was before the Light , Night before Day . Evening and Morning made the first Day , &c. And now I make no Question , but you will tell me , that you should not doubt the Druids were of Hebrew Institution , and Original , could you be resolved how it came so pass , that Nations so remote as the Gaules and Hebrews , should communicate knowledges . Wherein to give you satisfaction , I shall plainly evidence , First , That the Gaules received the Druids Institution from the Britains , and then that the Britains immediately received it from the Orient ; not unlikely from the Phoenicians [ who sailed hither . ] That the Gauls received the Institution of the Druids from Britain , was in the Dayes of Caesar a receiv'd Opinion . Disciplina in Britannia reperta , atque inde in Galliam translata esse existimatur . This Discipline of the Druids is also found in Britain , and it is believed from thence transplanted into Gaul . Which Opinion he confirms , & nunc qui diligentius eam rem cognoscere volunt , plerumque illo discendi causa proficiscuntur . And even to this day , those who will more thoroughly understand that matter , do for the most part sail over into Britain to learn it . And indeed it cannot be imagined to be communicated from the Iews any other way than by Sea , since the Intermediate Countreys , through which it must have passed by Land , have no Vestigia of it . As for the second Point , That the Britains received those Knowledges , which were the foundation of the Druids Institution from the Orient , is very probable , because it is apparent by very ancient Story , that they had no little Correspondence with it ; for not only Caesar , but Diodorus Siculus mentions the Chariots that ( as in the Eastern Countreys ) they used in War , which the rest of Europe did not , and the latter faith expresly . — Britanniam tradunt incolere Aborigines , qui Priscorum more vitam degunt , utuntur enim in pugna curribus , velut antiquos Graecorum Heroes usos in bello Trojano ferunt . The Inhabitants of Britain are said to be Aborigines , living after the manner of the Antients , for in fight they use Chariots , as in the Trojan War ( they say ) the Old Heroes of the Greeks did . That the Phoenicians sailing hither , and Jews perhaps with them , brought those knowledges , is most likely , because they were the Merchants of the World , and antiently most famous both for Navigatition and for Trade , so that as Gold obliged them to sail to India , Cinn might to visit Britain . Britanni qui Juxta Velerium Promontorium incolunt [ which dwell at the Lizard ] mercatorum usu qui eo stanni gratia navigant , Humaniores reliquis erga Hospites habentur . Thus Diodorus . So long ago was this Island fam'd for Tinn , for which in Caesars time it drove a great Trade with the Gauls . ] In fine , not to mention that the name of Druid derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oak , a Tree of old in much Repute with the Hebrews , that which renders it the less Unlikely that the Phoenicians , inlightned by the Iews , were founders of the Order of Druids , is that conformity of Customs that the Gauls had with them in sacrificing men for expiation of God , and for Redemption of their own souls , they being framed to this Usage by the Druids upon a a Ground received from the Phoenicians , Quod pro vita hominis ( as Caesar gives it ) nisi vita hominis reddatur , non posse Deorum iminortalium numen placari : That nothing can appease the Immortal Deity , or content and satisfie for the life of man , but the life of a man. This Principle [ the rise of Humane Sacrifices ] whereon ( if the Story be not a corruption of that in Holy Writ of Iephta ) Agamemnon offer'd Iphigenia , looketh high , and doth effectually evince what I so often have inculcated , that the Heathen usage of sacrificing men had its foundation in that great Tradition of the Seed of the Woman , that he was to make his soul an Offering to God for sin , and that no consideration could content Divine Justice for the Lives of men that had been forfeited to it in the fall , but the Life of Christ a Man. The Redemption of a soul is precious . It is true , I find in Diodorus , that the Ethiopians were so great Pretenders unto Religion and Antiquity , that they affirmed Worship ( itself ) to have had its Origin and Rise among them . Asserunt Deorum ( saith he ) apud eos cultum primitus adinventum , Sacra insuper , Pompas , celebritates aliaque quibus Diis honores impenduntur , ab eis fuisse reperta . Qua ex re ipsorum in Deos pietate , religioneque inter omnes vulgata videntur Aethiopum sacra Diis admodum grata esse . Hujus rei Testimonium asserunt Antiquissimum fere ac celeberrimum apud Graecos Poetarum , qui in sua Iliade Iovem reliquosque una Deos introducit in Aethiopiam tum ad sacra quae cis de more fiebant , tum ad odorum suavitatem commigrantes . But 't is easie to imagine , how they might receive their knowledge from the Aegyptians , their Neighbours , and consequently ( though we should not believe Iosephus , that Meroe antiently was Saba ) how much they were indebted to the Queen of Sheba , and the Iews , that great Person so dispersing and spreading among the Heathen far and near , the knowledge learned by her in the Royal Court of Solomon , that she is in story celebrated for it for a Sibyll , and so styled by some the Babylonian , and by others the Aegyptian . I impose not my conceits upon you ; what I now say , is a matter vouched by as good Authority as any we can have for things of this Nature . Hear Pausanias , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After Demo , there comes another , who by the Hebrews that inhabit above Palaestine , is reputed a Wife or Inspired Woman , her name is SABBA , whom some call the Babylonian , some the Aegyptian Sibyll . Thus He. Further , I might here add what others have discoursed more at large before me , that the Greek Philosophers immediately derived from the Jews some of the knowledge which they had of true Religion . Clemens Alexandrinus undertook the Province long ago ( which since him others also have discharged ) it is his main business in his second Book of Stromata , to demonstrate how Prodigious Plagiaries the Greeks were in all the Rites of their Religion , and to instance what they stole from the Iews . And though Laetantius gainsay what I am now about to tell you , yet I find it in Porphyrie , ( viz. ) That Pythagoras himself did travel to the Hebrews , and was instituted by them : and Aristotle , though I think him not a Iew , as some assert him , yet ( if we may believe Clearchus , his Disciple , who in Iosephus tells you it ) he was instructed by a Iew , a Coelo-Syrian . In fine , what to me is more than all I yet have said , it is evident from the History of Sacred Scripture , that it was the great Design and End of God , who is most Wise and Good , to give the rest of the World , at convenient Periods , some Intimations and Discoveries of himself by means of the Hebrews , to the end that he might never leave himself without witness , but might Refresh the knowledge which they had received of him by Tradition , or otherwise , when it was almost outworn and vanisht . For this purpose , while mankind was yet but of a narrow spread , he ordained the travells of the Patriarchs ; and when afterwards it was of greater , he set up the Nation of the Hebrews , as it were a Beacon on a Hill , in the midst of all the Earth to lighten it . And more than that , he orders several scatterings and dispersions of them ; first of the ten Tribes by Salmanazer ; then of the two by Nebuchadnezar , into Countreys into which there was Resort from all the world . After this , he in his Providence obliged Alexander , great Founder of the Grecian Monarchy , to visit Iewry ; to venerate Iaddus the Priest , to Invest the Nation of the Jews with great Immunities and Priviledges . From which time not only the People , but their Usages and Laws became of so much Reputation , that Ptolomy ( the Son of Lagus ) that great Patron of Learning , and Lover of Books , procured the Mosaick Writings to be solemnly translated into Greek [ then the Universal Language ] by which means the knowledge of Good , as well as Copies of the Bible , were dispersed and scattered throughout the whole Earth . In a word , who knoweth not that in our Saviours time , there were Iews or Israelites of all Nations under Heaven ? of so large a spread then was the knowledge of God , Acts 2. So beholding were the Gentiles ; and yet it cannot be denyed , but that they so avers'd and hated the Iews , to whom they were obliged , that in their Writings they make no frequent mention of them , and when they do any , it is with hard words ; Reflecting on them as a People most conceited , superstitious , absolutely unworthy all remembrance ; for which Reason their Doctrines were by most despised , or if received by some more knowing and discerning than the Rest , and so proposed to others , it ever was with much disguise and alteration , left they should betray their Original . Thus , the Light shined in Darkness , and the Darkness comprehended it not . And so much by way of Demonstration of the knowledges the Gentiles had before Christ ; and of the Methods wherein ( it may be probably presumed ) they received them . As for what they have been Owners of since , and how they came to be so , I shall only offer what is generally acknowledged , that in the very first Age and Century , the Gospel way communicated unto all the Earth , either by the Apostles themselves , or their Disciples and followers [ their sound went over all the Earth , and their words to the End of the World : ] and that there was not that Place and Region then inhabited , wherein it may not be evinced by either plain and undoubted History , or by apparent Probability , that the name of Christ was heard of . Go disciple all Nations ( saith our Saviour to his Apostles ) and the Fall of the Jews ( saith Paul ) shall be the Riches of the Gentiles . Among the Fathers , Tertullian , Chrysostom , Theophylact , Hilary are of the same Opinion : And in the Industrious Purchas you may read the several Peregrinations of the Apostles , with the Proofs he gives of them . It were easie for me to instance in the most Remote Regions , how the Gospel came into them , but that I judge it superfluous ; only , because you mentioned China as an Example of the grossest Ignorance of God and Christ , I shall mind you of the Antient Stone , not many years ago discovered in it , which affords an admirable Testimony , that the Gospel penetrated thither , by means of St. Thomas ; as also of the Chaldee Breviary , rited by Alvarez Semedo , which assures us of the early preaching of the Gospel of the same Apostle among the Chinesians , Indians , Aethiopians and Persians . And for America , it is evident from Vega who was born in Cusco , and of the ' race of the Inca's , That it was uninhabited long after the Incarnation of our Saviour ; and some have thought it worth their labour to evince , That at least some of the Inhabitants in it are Iews . And it would be worth ours , had I leisure to display the admirable Methods wherein Providence hath from time to time revived the knowledge of Jesus Christ in Regions where it was effaced and worn out . But you will say ( that ) perhaps the Antient Heathen might be so enlightned before Christ , and so since , and that those among them which were Humane and Civil , might retain much of what they had received from their Ancestors , or otherwise , in points of Religion , but that it is as evident there are a many Savage and Barbarous ones , for instance , not to mention any remote and distant times , these in ours about the Bay of Soldania , and Cape of Good Hope , the Lapps and many others . And shall these be damned to Eternal Torments , for what they cannot help ? Shall these be cast into everlasting Darkness , and Sorrows , without Reserues , &c. I answer , that besides that their Ancestors may long ago have had the opportunity of hearing the Gospel , which they either entertained not , or having entertained , afterwards Revolted from it to Barbarity and Heathenism , so that God in Righteous Judgement might punish them in their Posterity , with the want of what they rejected ; I say besides that , there is no Nation under Heaven so Inhumane , Barbarous and Savage , but that though it may not have as much as many others , yet it hath sufficent light concerning God , and concerning common Offices and Duties of men , such as does leave them inexcusable , and without Defence [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pauls expression . ] Of this no Question can be made , in as much as those that have the least light have more than they improve or live to , which having , there is no Reason for them to complain they have too little ; it is their Omission ( and no man may pretend the Advantage of his own Guilt ) as well as their Unhappiness they have no more , who imploy not , and improve not what they have . Light is a Growing and Improvable thing , they would have received more , in using what they had : The Blessed Spirit who is free and unconfined , and who bloweth where he listeth , would not have failed to Assist sincere and hearty endeavours . This is certainly the cafe of all how Barbarous , Rude and Savage soever , they have sufficient Light and Means afforded to them to be better , a Light within them , and a Light without them , Subjective and Objective Light. First , A Light within them . This is the true Light that enlightens every man that comes into the world . By the Light within , I understand nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Practique Reason , that Ray of Jesus Christ [ the Sun of Righteousness ] who is Original , First and Primitive Reason ; by which a man enabled to discern Good and Evil , Vertue and Vice , Rectitude and Turpitude , is agreeably inclined to Pursue one , and to Refuse the other . So Seneca , I now therefore return unto that which thou desirest me to Resolve thee in , how the knowledge of that which is Good and Honest came first unto us . This Nature could not teach us , for she gave us but the Seeds of Sciences , and not Science it self , Some say that we casually come to the knowledge thereof , which is Incredible ; that the Image of Vertue shall casually appear unto any man. But we suppose that by Diligence , Observation ; and frequent conference of things , estimated by that which is Good and Honest , we have attained to this Knowledge , &c. I know that Archelaus , Aristippus , Carneades and others hold Opinion that neither Rectitude , nor Turpitude , Vertue nor Vice , Good nor Evil are by Nature so , but by Law ; and that there is nothing either Honest or Dishonest , Vertuous or Vitious , Good or Evil , Essentially , Intrinsecally , and in it self , but only by Denomination from extrinsecal and forreign Respects ; Respects not ingenite in the things themselves , but , by Positive and humane constitutions , superinduced upon them . the like Opinion are many now among us , who apprehend that Iust and Legal are the same , as if all in any Government and Society done according unto Humane Law and constitution , were justly done ; whereas , what Lactantius long ago observ'd is most true , that it is not Iustice , which is Uniform , simple , and the same in all the World , but Interest or Utility that is the Cause of Humane Laws , which are therefore so difform , various and manifold , because as well the Interest , as Humours of the People to which they be adapted , are so . And how can men be Just , by conforming but to Laws that are made by men who may be Unjust ? Aliud est igitur ( saith the Father ) civile jus , quod pro moribus ubique variatur ; aliud est vera Justitia , quam uniformen & simplicem proposuit omnibus Deus . Civil Law therefore which is everywhere diversified according to the several manners of men is one thing , and true Justice another , which uniform and simple , is proposed by God to All. But to return to Archelaus , Aristippus , and Carneades , They might as well have said , That there is no Asperity or Laevity in Tangible Objects , no Harmony or Dis-harmony in sounds , that among odors , vapours and colours , some are not in Nature Pleasing and Agreeable unto these respective Senses they affect , and others contrary ; but that this Agreeableness and Disagreeableness of Objects to the Sense , from which they are denominated Good or Evil to it , is but a fiction of the Humane Mind . I say as well ; For the Practique Understanding is but a● High and racy Sense , and as other Senses , so this ( within its capacity and Sphere of comprehension ) has Objects that are contrary , some are Agreeable ; and some are otherwise , and she Iudges of them . There is Ingrafted in the Mind of Man an Intellectual Sense , a Discernment of what is Good and Evil ; as in the Eye , a sensible one of White and Black ; In the Palate , a Taste of Bitter and Sweet : In the Ear , a Power to Discriminate Harmonies and Discords ; in all a sense of Pleasure and Pain . What is Harmonious , Equal , Congruous , and consequently Pleasing and Agreeable unto Practique Reason , and accordingly approved by it , which it honours with a Dictate that it ought to be pursued , or effected , that is called morally Good ; and what is Dis-harmonius , Inequal or Inconcongruous , and consequently Painful and Disagreeable , and accordingly disallowed , of which the Understanding Dictates that it ought to be Avoided , that is Morally Evil. To be morally Good or Evil , is to be Good or Evil in point of Manners ; Good and Evil in manners , are the Objects of the Practique Understanding ; there are things Agreeable and Disagreeable to the Mind and Practique Understanding , as well as to other Senses . There are things Good , and things Evil to this High and Racy Sense , as well as to Inferiour Ones . The System of Prime , Common Plain Self-evident Dictates of the Practique Understanding or Reason ( whose Number can no better be Determin'd than that of Fundamentals in Religion ) is generally called the Law of Nature ; not only because it is described as it were in Nature , and in the very habitudes and Respects of things themselves , but also because ( as our Apostle happily expresseth it ) it is a Law whereby a man is so unto himself , that is , his very faculties themselves , which are his Nature , do as it were prescribe him Laws , which in Opposition unto Positive and written Laws , are called Unwritten , and under that Notion were acknowledged by the Wisest Heathen , by Plato , by Aristotle , by Cicero to be the Catholique or common Law of all mankind . I say , it is called Law , the Law of Nature ; but in Strictness and Propriety , it is not Law barely , for that it is a frame of things that Natural Reason sheweth fit , and necessary to be done or forborn ; for seeing Law is nothing but the signification of what a Superiour Power and authority requires from us , in point of doing or not doing , as we would have him pleased , or incurr his Displeasure , Reason doth not by a naked Dictate of the Reasonabless , and fitness of things , make the Doing of them Duty and Obedience . For though Reason do injoyn for Matter and Substance , but what God doth ; yet properly its Dictate is not Law upon the bare account of being an Injunction and command of Reason , but as it is an Injunction and command of God ; which is signified to us , and made known by Reason . Else Man in the State of Nature were his own Lord , and Governour . Yes , that men do hold themselves obliged unto things proposed to them by the Practique Understanding , as unto Duties which they owe , and consequently that the Dictates of the Mind or Understanding are Regarded by them as Laws , ariseth from a Belief implanted in them , That what Reason manifests to be convenient or unconvenient , Equal or Unequal , Congruous or Incongruous , is the Will of One above them , that they should Perform , or Omit ; It being Law only that is capable of making Duty , and the will of the Superiour only that is capable of making Law. Reason though it may inform us what is fit and congruous to be done , yet Inforces not what is so to be duty ; if there go not a Perswasion with it , that what it sheweth , is the will of a Superiour . The Law of Nature is the Law of God written in Nature , which Reason sheweth , and this maketh Duty . That Principle by which a Man is Conscions that there is a Superiour ( Power ) requiring him as he would either Please or Displease , to do what Reason dictates fit and convenient , and to forbear the contrary , is Conscience , which I take ( as it Exists in us ) to be an Instinct of Nature , or ( if you will pardon the expression ) A Natural Habit and Impression transmitted with the Geniture from Parents unto Children . Reason shews what is to be done , but this conscience binds it on the man as Duty , and makes him to believe what Reason shews , to be the Will of a Superiour . So the Apostle ; these not having a Law , are a Law unto themselves : which shew the work of the Law written in their Hearts , their Conscience also bearing witness , and their thoughts the mean while Accusing or Excusing one another . I call Conscience an Instinct . To comprehend which , it will behove us as well to look abroad , and about , as into our selves . There is in Animals that want Reason , a Principle of Action which we call Instinct , by which a Hound doth follow the Hare ; the Hare avoids the Hound ; a Chicken dreads the Kite ; a Lamb at first fight of the Wolf will tremble and seek Sanctuary ; By which Birds instructed both to build their Nests , to sit on their Eggs , and to feed their young , are moved to seek Places of most Advantage and Retreat to conceal them . And such a Principle in man is Conscience ; It is an Instinct , or ( if you please ) a Natural Impression of a Future Judgement in the Mind of Man ; You may call it a Natural Habit. An Habit , because it was at first an Adventitious Impression ; Natural , because now it is Original , and transmitted in the same way as other Natural Qualities . This Impression of a future Judgement , or the Fear of God as Judge , might first be taken by Adam , when after he had eaten the Forbidden fruit , Hearing God coming , he avoided him and fled ; [ which I the rather think , because Natural Conscience ( before Illumination of it by Divine Grace ) is apter to accuse and terrifie for Evil done , than to receive comfort for Good. ] Which Impression so Received and Transmitted to Posterity , is confirmed and strengthned , or else weakned and abated in them , and perhaps extinguisht by Education and Usage . A constant Exercise of Religion , by Preserving Fear of God , preserves the Impression ; without that , it first Abates , and then Expires ; Men of no Religion will in time be men of no Conscience . Conscience in Adam was Knowledge ; he feared God because he knew him ; In his children Instinct , they naturally fear a Reckoning ; and can't help it . Taking this to be the true Nature of Conscience , that it is the Practique or Reflexive Power of the mind ( as ) formed with an Instinct of a Future Iudgement ; All its Operations are most easily conceived . For then if a man Reflect and seriously considers , either that he hath omitted , what he ought to have done , or else hath practised what he ought not : he is conscious in it that he hath Incurred the Displeasure of a Superiour Power , and consequently is full of Terrors , and Horrors , from an apprehension of his coming to Judge for it ; or if he be conscious that he hath Performed what he ought , and consequently that the Power above him is well pleased , this possesseth him with secret Joy , as being one in Favour with his Master , who will not fail one day to make him see the Effects of it . Their Consciences Accusing , or Excusing . This Conscience naturally is in every man , who by it is a Law to himself , till he fear it . Of this Conscience the Heathen have spoken much . Hear one or two for all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that is conscious to himself of any crime , be he never so stout , his conscience makes him most fearful and Timid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For a man to be conscious to himself of having done no wrong in his ( whole ) life , it affords him unspeakable Pleasure . So much for the Light within . But Divine Bounty infinitely transcending humane Apprehension , hath afforded Man not only Light within , but Light without . For that which may be known of God is manifest unto him . For the Invisible things of God from the Creation of the World , are clearly seen in the things that are made , even his Eternal Power , and God-head , and he left not himself without witness , in that he did Good , and gave us Rain from Heaven , and fruitful Seasons , filling our hearts with Food ' and Gladness . This Light without is styled Natural Theologie , and is a manifestation and Discovery in the things that are made , and in the Providential Dispensation , Government and Conduct of them , That God is , and that he is Almighty , Infinite , Eternal , Immense , All-wise , All-knowing , Bountiful and Benign , which is principally shewed in the former : And that he is Su●ream Rector and Governour of all , that he loveth Righteousness and doth Right , that he is Gracious and Merciful , and that his Mercy is to All , and over All his works , and this is principally shewn in his Providence . Hear Hierocles concerning Natural Theologie , and perhaps Christologie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nature having fashioned the Visible world , according to Divine Measures , did by Proportion every where in different manners , conform it unto himself , and express the Image of Divine Pulchritude in all the Species and kinds of Beings through the Universe , in this one way , in that another ; so that Heaven was to have Perpetual Motion , Earth Stability , but both of them to bear some Footsteps of Divine Similitude . And so the Apostle , who is the Image of the Invisible God , the first born of every creature , for by him [ as by an exemplar ] all things were made , &c. This Theologie indeed is ●ieroglyphical and Figurative ; Nature , an Allegory , God is represented in her and in Providence , as a Cause in its Effects , and as a thing is signified in the sign , that sheweth it , not to the sense , but by it to the mind . But as it is significant , it is also suitable , congruous , convenient unto Humane Nature , and consequently plain enough . For as Man is an embodied , and incorporated mind , a Rational Discoursing Animal , one that inferreth thing from thing , so it is agreeable and sit that God should represent himself unto him in Types , Figures , Signs , wayes wherein he is to exercise his Reason and Discourse . Such is the Demonstration of Almighty God in the World , It is not that of Colours to the eye , but of Conclusions in the Premises unto the Mind ; the Theologie of Nature is significant , and the World , a System of Divinity , AEnigmatical and Symbolical , God is ●een and represented in it , but so that while the Senses shew , it is the Understanding that does see , and read him . The Invisible things of God are clearly seen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being minded , Sensibles are Signs ; and a Sign is what doth offer somewhat to the Sense ; but more to the mind . God must be minded in things made , or else no seeing of him in them , so Homer , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pursue the Footsteps [ or Vestigia ] of God. And so Pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Follow God or Imitate him , who goeth not before us Visibly to the Eye , but who is to be seen by the Understanding Harmonically , in the Eutaxie and Goodly order of the World. So much Light without , and such a Light within have all , and those who live not up unto it , and don 't improve it , are inexcusable , and without the least Defence or Apologie ; [ so that they are without Excuse — Now thou art inexcusable O man : ] And I take it , Jesus Christ himself in that so well known Parable of the Talents , designed the Vindication of Divine Procedure in this Particular now before Us : And ( if you will give me leave to say it ) even the satisfaction of your scruples . For in the Distribution of the Talents , to one five , to another two , to a third one , conceive him by the first to intimate inlightned Iews and Christians ; by the second , Civil , and by the third , Savage and Barbarian Heathens ; and then you have your case ; wherein be pleased to observe , How he with one Talent , when called to Account , but Pleadeth for himself as you have pleaded for him , by Reflection on his Master , accusing him of want of Goodness , and of as much Injustice for expecting from him what he could not do , and for condemning him for what he could not help . Then he which had receiv'd the One Talent , came , and said , Lord , I knew that thou art an hard man , reaping where thou hast not sown , and gathering where thou hast not strawed , &c. Where permit me to observe what here I may insert without Impertinence , That Idle Ratiocinations , [ such ' as these ; If I am Elected , I shall be Saved , let me do what I will ; if Reprobate , I shall be Damned , do what I can ; I have no Sufficiency and Power of my self to Act towards my Salvation ; and therefore , How , or Why should I endeavour it ? If God expecteth from me more than he hath put into me , and grow angry because he hath not what he looks for , who can help it ? ] These and other such discourses are the great impediments to lett and hinder men , in minding their Eternal concerns , and to deterr them from them : This is the Lion in the way . I call them Idle Ratiocinations in conformity to Jesus Christ , who styles them so . For it is not the common ordinary vain Discourses , ( as many apprehend them ; and for countenancing which , they quote a Rabby , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etiam propter sermonem levem viri cum uxore adducetur ille in judicium ) that are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Iále words intended by our blessed Saviour , when he tells us that every idle word that men shall speak , they shall give account thereof in the day of judgement : But they are the Ratiocinations and Discourses instanced before , and the like , which for that they do enervate all endeavours , and consequently render men Idle in their most important and concerning work , are therefore called Idle . That this is so , I am abundantly convinced , for that I find the very term in this sense in frequent use among Philosophers , witness Cicero , nec nos impediat illa ignava ratio quae dicitur , ( saith he , whose Testimony is as plain as full ) appellatur enim quidem à Philosophis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : cui si pareamus , nihil est omnino quod agamus in vita : sic enim interrogant ; si fatum tibi est ex hoc morbo convalescere , sive medicum adhibueris , sive non , convalesces ; item , si fatum tibi est ex hoc morbo non convalescere , sive tu medicum adhibueris , sive non , non convalesces : & alterutrum fatum est : medicum ergo adhibere nihil attinet . Recte genus hoc interrogationis Ignavum atque iners nominatum est , quod eadem ratione omnis è vita tolletur actio . But to return ; you see how God is Charged ; and how doth he acquit himself from the charge and imputation laid upon him by this Unprofitable man , but by telling him what I have you ? that he had received a Talent , and that he ought to have improved it , and the rather for that he apprehended [ him ] his Master so Severe and Rigid ; That had he put his Talent , though but one , unto the Exchangers , and so Returned it again unto his Lord with Just improvement , he himself in Justice had been held excused , and his Lord contented ; which since he hath not done , he is concluded not only Insolent and wicked for his vile calumniation of his Master , but slothful and idle , for not improving his Talent . The Lord answered and said unto him , Thou wicked and slothful servant , &c. which stops his mouth . He had a Talent , and should have improved it . Indeed , the Master would have seemed hard , to look for something , when he had given nothing , but he is not so to look for improvement , where he gives a Talent . And this Reminds me of the Last Particular , which I promised to evince ( for which you see I have prepared the way ) in order to the clearing of the present difficulty , and that is , that God is so good that he accepteth not according to what a a man hath not , but according to what he hath , where he giveth , he expecteth more ; where less , he looks for less ; still he looketh for Returns but in proportion unto what he first gives ; which since he doth , I see no Room for Complaints . No man shall be condemned for what he could not help , nor for what he could not do . I know almost Nothing wherein the Scripture seemeth fuller than in this Particular : for in the Parable of the Talents , as he received Five improvements , from him that had five given him , so he accepts the two by way of improvement , from him that hath but two to trade with : and the Man with one Talent , is not condemned for not producing five , or two , but for his not at all improving that one . And if he be not able to bring a Lamb , then he shall bring for his trespass , which he hath committed , two Turtle Doves , or two young Pigeons . And the times of this Ignorance God winked at , but now commandeth All to Repent . As many as have sinned without Law , shall also perish without Law ; and as many as have sinned in the Law , shall be judged by the Law. Gods Judgement is Righteous and Just ; not according to what men have not , but according to what men have , doth God accept . For my part , I conceive Sincerity , and the true Direction of the Intention to do the Will of God , ( which ever is accompanyed with suitable endeavours ) to import much ; yea , most with him . For so a mans endeavours be unfeignedly designed , and in integrity of Conscience ( according to the measures of received Light ) to the promotion and advancement of Divine Honour , though the Acts themselves conferr not much to that end ; yet I make no question but the good God doth what a good man , a good Father , a Gracious Prince would ; I mean , he regards the will , and good intention of the Agent , rather than the simple Acts themselves that flow from it . Yes he looketh to the Heart ; If there be first a willing mind , [ that must be first ] it is accepted , &c. Perhaps , while some of us are for Martyn , and others for Luther , and one against another , God likes well of us All. He understands us to mean the same thing , though we understand not one another , and I fear , never shall . Finally , I make no question , but sincere Endeavours after knowledge of the true God , and sincere Intentions to advance his Glory , are Recompensed with further Revelations and discoveries of him , which I take it is the meaning of our B●essed Saviour , saying , ( 1. ) If thine Eye be single , that is , if in what thou doest , thou have a love to God , and what proceeds from it , a simple and unbyassed aim at his Glory , then thy whole body shall be full of Light , thou shalt receive a more abundant light , and manifestation to direct and guide thee in it : And , ( 2. ) If any man will do his will , He shall know of the Doctrine , whether it be of God , &c. So much for your fourth and last Argument , The Tremendous Circumstances of the Heathen . In answer whereunto I have evinced their cases not to be so sad and Dismal , nor God in his Transactions with them so severe and hard , as some conceit him . I have also proved that the Great Creator , as he doth Inequally Dispense his Light and Favour , so that by his Goodness he is not obliged to do otherwise . That to whom he doth dispense least , he yet affords sufficient to leave them inexcusable , and without cause of complaint . In Fine , I have Evinced that God expecteth not from man , but in proportion unto that he first gives him , more from them that have received more , and less from him that has less . And wherein now in point of Goodness , or of Justice , is he wanting or Defective ? Thus Sir , It is that I have laboured your satisfaction in the several Points wherein you Desired it : And if Integrity , Candor , Sincerity in a Performance , may Justly Bottom any Hopes of its Success , I cannot be without some , That what hath Proved Really convincing and Establishing to me , will also Prove the like to others ; which that it may , and Particularly to your self , is matter both of Ardent , and of Daily Prayer , to , SIR , Your Friend and Servant , Richard Burthogge . FINIS . Notes, typically marginal, from the original text Notes for div A30629-e1480 Plutar. de iis q. tar . ● Num. co●rip . Clem. Alexand . Str●w . l. 5. Pl●t . de iis qui tard . à Num. cor . Virgil. apud Lactant. Instit. l. 7.6.22 . Aug. de Ciuit. D●i , l. 11.6.23 . Aug. de Ciu. dei , l. 21. c. 17. Macrob. in Some . Scip , ● . 10. Lactant. de falsa sap . c. 18. Macrob. in Som● . Scip. c. 11. Iambl . Protr●p . cap. 13. Plutarch . de prim . frig . Plut. ubi supra . Phornut . de Nat : Deor. Pl●t . de prim . frig . A●d Plat. i● P●aed . Plut. de prim . frig . Pausanias in Arcad. Plut. ubi sup . Plat. l. 9. de Leg. Plat. in P●aed . Philo de Agricult . Psal. 51.4 . Lev. 16.16 . Deut. 17.2 . Arist. de Mor. ● 5. c. 8 Labeo apud Olde●dorp . in leg 12. Tab●l tit . 11. Floc . in Prae●at . ad lib. depotest . Rom. Demad . apud Plutarch . in Solon . 〈◊〉 . l. 1. c. 15. Park . de Desc. lib. 4. Aug. de Civit. l. 21. c. 11. Plat. de rep . l. 2. Plat. in Prota● . Hobbs de co●p . polit . pa●t . 1. c. 5. Iambl . in ●it . Pythag. c. 30. Clem. Alex. in Pedag. l. 1. c. 8. Matth. 3.7 . Clement . Paedag. l. 1. c. 8. Phornut de Nat. D●or . Hobbs Leviat . par . 4. c. 45. Ezek 18.21 , 22 , 23. V. 27 , 28. Arist. Rh●t . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 15. Plat. in Phaed. Id. in Gorg. Plutar. de iis quitar . à Num. cor . Arist. d. morib . l 4. c. 11. Pl●tarch . de iis qui tard . à num . corrip . Hobbs de corp . polit . part . 1. c. 3. art . 10. Hobbs de corp . polit . ch . 5. art . 11. Sen. d : Ira , l. 1. Lips. con . ● Se● . l. 1. d : Ira●ot 177 Plat in Protag . Sen. de Clem. l. 1. Grot. de Satisf . Christ. c. 2. Dr. Stil . Discourse concerning the Sufferings of Christ , c. 1. sect . 4. Hobbs de corp . polit . part . 1. ch . 5. sect . 11. Gret de I●re Bell. l. 2. c. 20. Selden . de jur . nat . & gent. l. 1. c. 4. Vid. cic . de Inviat . l. 2. Pausan , in Laceri● . Silden de Fare Nat. & G●nt . l. 1. c. 4. Ar●st . Rh●t . l. ● c. 5. Arist. Rbet . l. 2. c. 2. Scal. Exerc . 313. Cardan . Actio . 1. contra caelumn . Vid. A●ist . de Mer , l. , 4. c. 11. Plutar. de Procr Anim. i● Tim. Vid Laclan . de Ir● Dei , c. 37● & 21 , & ● . Plat. 11. de rep . Arist. 3. Eth. Nico. c. 8. apud Lipsium . Com. in Sen. l. 1. de Ira. Noct. A●● . 6. c. 14. Arist. Rb●t . l. 2. c. 2. Arist. Rbet . l. 1. c. 11. & l. 2. c. 2. Arist. Rhet. l. 2. c. 2. Vi● . Frat. Adag . tit . ultin . Courtar de ●xag . Deor. ● . 307 , 308 , &c. Cit. d● leg . l. 2. V●d . Arist. de man. ad fin . Sen. insap . no● cad . Inj●ria . c. 18. Arist. Rhet : l. 2. c. 16. Dio●●ys . Ha-lica●●ass . l. 3. Cic. in Som. Scip. Socr. apud Plat. in Gorgiâ . So●rat ●p●d Plat. i● Phaedon . Jude 6. Arist. Eth. l. . 5. c. 8. Hesiod . oper . &c dier . l. 1. Hobbs de corp . polit . part . 1. c 3. s. 10. Vid. Eras● i Adag . tit . Ult. Mal. Chartar . de Imag. Deor. f. 110. Erasm. in Adag tit . Qui ult . Mal. Luke 18.10 , 11 , 12. Luke 18.13 , 14. Vid. Michael . in Arist. Moral . l. 5. Camerar . ad e●nd . Acts 4 11. Mat. 1.21 , 22 , 23. Heb. 11.6 . Acts 10.34 , 35. 1 John 2● 29. Heb. 11.31 . Josh. 2 9 , 10 , 11. John 16.24 . John 16.26 . Dan. 9.17 . Dan. 9.19 . Rom. 1.20 . Vid. Laert. in Pr●em . Vid. infra . Clem. Alex. l. 1. Str●mat . Col. 2.8 . Gal. 4.9 . Clem. Alex. l. 1. Strom. 2 Pet. 1.19 . Ianbl . de vit . Pythag. f. 138. Cic. 2. de Leg. Iambl . Protrep . c. 21. f. 136. Cit de Leg. l. ● . Ci● . ibid. Zenoph . l 1. de dict . & fact . Socrat. Zenoph . ubi supra . Vid Plat. in Apol. pro Socr. Pythag. apud . Plutarob . in Num. Plutar. in Num. Zenoph . i● Epist. ad Aesch. apud Stob. ser. 78. Pl●t . in Num. Iambl . de Myst. ex translat . Ficini . Sen. l. 1. de B●nef . c. 10. Plut. in Num. Zen. l. 1. de dict . & fact . Socrat. Archil . apud S●ob . Serm. 103. ambl . c. 28. d● Vit. Pythag. Plat. l. 7. de leg . ap● Stob. ser. 42. V●g . Batric . Annal . Alexan. f. 88. Zenoph . de reb . gest . Graec. l. 3. Zenoph . de Cyr. min. exp . l. 4. Zen. ibid. Zenoph . de Laud. Ages . Dionys. Halic . Antiq. Rom. l. 4. Liv. l. 1. Dionys Halic . l. 6. Pl●t in . Quaest. Roman . qu 18. Diod. l. 4. Cic. l. 2. de Offic. Dionys. Halic . l. 1. Antiq. Cic. l. 2. de Leg. Dio● . Antiq . l. 1. Rom. c. 1. Strab. l. 16. Geogr. Iambl . Piotrep . c. 21. symb . 24. Vid ; . Plin. Hist. Nat. l. 2. c. 7. Plat. i● Num. Max. Tyr. Diss. 38. Iambl . de vit . Py●hag . c. 28. Sel. de Ius . Nat. & Gen. l. 3. c. 16. ●o● . i●i S●●o● . Isocr . apud . Stob. serm . 110. Sen. Ep. 49. Iambl . Pretrep . c. 21. symb . 21. Pythag. apud Iambl . ubi supra . Zen. l. ● . de dict & fact . So●r . S●● . Ep. 4. Se● Ep. 5. Max. Tyr. Dis. 29. Plat. i● Euthypehr . E●ict . Stob. serm . 3. Se● . l. 2. de Irae . c. 32. Vid. Socr i● Crit. Plat. Sen. l. 2. de Benes . Philo de vit . contempl . Vid. Plat. Apolog. pr● Socr. Sen. Epist. 83. Thal. apud Cic. l. 2. de leg . Gen. 17. 1. Jer. 23.24 . Heb. 4.13 . Plin. in P●●g . Epist. 92. Iambl de vit . Pythag. c. 28. Sen. cur bon . vir . mald siant c. 5. vid. C●b . in Phaed. Plat. Vid. Stob. serm . 22. Epichar . apud Clem. Alexandr . l. 7. Strom. Sen. Ep 95. Ci● Offic. l. 1. Iambl . de Myst. Plutarch . co●tra Colet . Max. Tyr. diss . 1. Lact Instit. l. 7. c. 7. Vid. Steuch . de perenni Philo. l. 3. & 4. Plat. in Fp●n . Vid. So●r . in Plat. Phaed. Arist. de Mundo . Buxtor . Synag . Iud. c. 3. Morney of Trueness of Christian Religion , c. 6. Galat. in Epist. ad Re●●s●n . Patric Panarch . l. 9. Herm. in Pim. l. 2. Vid. Steuch . de perenni Phil. l. 2. c. 17. In Reu●b . l. 3. de verb. mir . c. 5. Nox , Coelum & Aether . Morney of Truth of Christian Religion , c. 6. Vid. A●g . de Ciuit. l. 10. c. 29. Du-port G●om . Ho-mer p. 86. Arist. de Cae●. l. 1. c. 1. Plut. in Num. Vi● . Apul. Florid. l 1. Vid. Du-Port . ubi supra . Theocr. in Pharma-ceutr . Arist. de Caelo , l. 1. c. 1. Galat. in Ep. ad Reuclin . Reuclin . in Ep. ad Galatin . Plat. in Trin. Plat. in Tim. f. 34 : Ed. Steph●ni . Tim. Locr. de A● . Mu● . Plin in ●im . f. 34. Plat. l. 10. de leg . Plat. in Tim. f. 34. Plat. Ep. 6. Ed. Steph. Clem. Alex. Stro● . l. 5. Aug. de civ . l. 10. c. 29. Vid. Ste●e . de perenni phil . l. 1. & 2. Herodian l. 5. La●rt . i● Ze● . Ma●il . l. ●● c. 2. Sen. Ep. 41. Macrob. Saturn l. 1. c. 2. Vid. Apul. l. de Philos . Vid. Lia●m ap . Laert. Plat. in E●tby . Arist. de Coel. l. 1. c. 10. Z●● . ap . Lart . ●bi , su ra . Plat. in Epi●om . Ae● . Gazacus in Theop●rast . Vid. Steuch . de pere● . phil l. 3. c. 12 , 14. Pl●t . de Is. Plat. in Phaedro . Vid. Aug. de Civ . l. 9. c. 11. Act. 12.15 . Vid. B●z●iu l●● . Philo Iud. l. de Gigant . Apul. l. de D●o Socrat. Zor . a●●d Plutar. Ld● Osir. Plutar. de Is. & Osir. Plutar. de Is. & Osir. Theopomp . ap Plutarc . de Is. & Osir. Herm. in Pomand . ex edit . Patri● . De Ophion●o tracta vit . Pherecyd s Syr. ut Max. Tyr. dis . 29. osserit . Iambl . de Myst. ex Edit . Ficini . Iambl . de Myst● . ex Edit . Ficius . Arist. Eth. Nicom . l. 7. c. 2. Iambl . dt vit . Pythag. l. 2. c. 2. Arist. apud Iambl . l. 1. de vit . Pythag . c. 6. Iambl . de : vit . P●tha● . l. 1. c. ● . Laert. in vit . Platon . Illustr . de Philos. in Platon . Viv. ad August . de civ . l. 18. c. 23. Vid. Six . Senens . Bibl. l. 2. f. 115 , 116. Reuchli● de ve●b . mirif . l. 3. c. 15. Spotswood . Hist. of Ch. of Scotl. l. 1. f. 3. Clem. Alex. Stron . l. 5. Herm. in P●m●x Ed. Patrit . Phoniae . de Nat. D●●r . Plutar. de Is. & Oscr. Plat. in Polit. f. 272. ex Edit . Steph. Alsted . Encyclop . l. 25. c. 3. * Since I find Dr. Don. Ser. 2. f. 17. citing Aquinas for the Story . Ci● . de diuin . l. 2. Sueton. in Vespat . c. 4. Tacit. Hist. l. 5. V. Porphyr . de Abstia . l. 2. s 27. Caes. Comment l. 5. Curt. l. 4. Vid Dionys . Halicar . l. 1. Porphyr . de Abstin l 2. ● 54 , 55 , 56. Vid. Caesar. Com. l 6. Vid. i●f●a San●ys Survey of Relig●on , f. 223. Homer and Plat. l. 2. de Rep. Plat. de Rep. l. 2. Phorn l. de Nat. Deor. Vid. Porphyr . de Abstinent . l. 2. s. 24. Mic. 6.6 , 7. Iambl . in vit . Pythag. Vid. & Plutarch . in Num. & Porphyr . de vit . Pythag. Plutar. de . Is. & Oser . Plutart . ubi supra . Plato Epist. secundo . Plat. Epist. 13. Iambl . de Myst. ex Edit . Ficini . Plato in Co●viv . f. 201 , &c. Ex Ed. Steph. gr . lat . Eph. 1.10 . Plat. in Conviv . f. 203. Ex ed. Steph. Neh. 2. 3. Phocyl . in Poem . Admonitor . Act. 17.18 . Sen. Ep. 36. Pli● . Nat. Hist. l. 7. c. 55. Cic ●● Tus● . quaest . l. 1. Lae●t in Thal. Vid A●st . de Gener. Animal . l. 2. c. 3. Plut , contra Colo● . Cic. l. de Senec. Mos●h a●d Stob. S●r. 120. Eccl. 12.7 . Socrat. apud Platon . in Phaed. Matth. 25.32 , &c. Plat. de Rep. l. ● f. 614 , &c. Plato in Gorg. s 526. ex . Ed. Steph. Socrat. 〈◊〉 ; Platon . in Gorg. f. 523. ex Ed. gr . lat . Steph. Philem : in Poem . Admonitor . Theopomp . ap . Laert. in Proem . Plutarch . de Is. & Osir. Vid. supra 276. Sen. Nat. Quaest. l. 3 Ovid. Metamor . Dr. Dove against Atheism , ch . 14. August . Ste●ch . E●g●b . de perenni philosoph . l. 10. c. 29. Lucian Bel. Civ . l. 1. A g. ●de Civ . l. 18. c. 47. Numen . ap . Illustr . de Philos. Plat● 〈◊〉 Politic. f. 271. Plat. ibid. Plat. in Phil●b . f. 16 Plat. de Rep. l. 2. f. 366. Apollo apud La●rt . in Zenos . Cic. de Divin l. 1. Vid. Iambl . de Myster . Strab. Geog. l. 10. & 16. Pausan. in Phocic . Vid Minut. Foelic . in Octar . Iambl . l. de Myster . Vid. Lactant. Inslit . l. 1. c. 6. — de Ira Dei , c. 22. Viv. in Not. ad August . de Ciuit. l. 18. c. 23. Dionys. Halicar . Antiq. Rom. l. 4. Dionys. Halicarn . ubi supra . Tacit●● A●nal . l. 6. f. 380. Ed. Lips. Voss. de Port. Grae. c. 1 . Cic. de Diuizat . l. 2. Strabo Geogr. l. 17. Plutarch . de Orac. defectu . Howells Letters , Sect. 6. Let. 37. Vid. Morney of Verity of Christian Religion , c. 30. Clem. Alexand l. 6. Stronat . Ramus in Praelect . ad quartam E●log . Virgil Eclog. 4. D● Ti●smegis●o Vi●esis Clem. Alex. St●om . l. 6. Lacta● . Instit. l. 4. c. 9. Iambl . de My●t . Knolls Turk . Hist. f. 1384. Ed. 5. Purchas Pilg. part . 1. l. 1. c. 2. Eutych . Acnal . s. 475 , 476. Diod. Sic. l. 2. Porphyr . de vit . Pythag. I●a●t . in vit . Thal. Porphyr . ubi supra . Clin. Alex. Strom. l. 1. Diod. l. 2. Plin. Hist. Nat. l. 5. c. 2. Ioseph . An. ti●abque ; l. 1. c. 9. Plin. Hist. Nat. l. 1. c. 9. De Brachman : Gymn●ophist . Vid. Strab. Grozr . l. 15. Apul. Florit . l. 1. Clem. Alex. Strom. l 1. Laert. de vit . in Proem . Strab. Geogr. l. 16. Plin. Nat. Hist. l. 3. c. 1. Lae●t . de Vit. in Pro●m . Caesar. Com. l. 6. Caesar. Co● . l. 6. Caesar. Con. l. 6. Caesar. Com. l. 5. Diod. Sic. l. 6. Vid. Ezek. c. 12. Diod. Sic. l. 5. Caesar. Com. l. 6. Steph. Dichion . Histor. in Iphigen . Diod. Sic. l. 4. Pausan. in Phocic . Porphyr . de Vit. Pythag. Vid. Clem. Alex. Stiom . l. 1. Purchas Part 1. l. 1. c. 2. Alvarez Semedo Hist. of China , par . 1. c. 3● . Vid. P●rchas par . ● . l. 1. c. 2. s. 7. Thorow-good , Iews in America . Sen. Epist. 120. Plato d● Leg. l. 7. Arist. Rhet. l. 1. c. 10. Cic. Part. Orator . Orat. pre Milon . Rom. 2.14 , 15. Pyth●g . apud Stob. S●rm . 22. Antiphon . apud Stob. ibid. Rom. 1.19 , 20. Psal. 19. & 89.3 . Acts 14.16 , 17. Homer . apud Stoboem . Fglog . Ethic. l. 2. f. 163. Pythag. apud endem . ibid. Rom. 1.20 . Rom. 2.1 . Mat. 25.24 . Mt. 12.36 . Lad. Cap●el . Sp●ci eg . ad Mat. 12.36 . Cic. l. de Fato . Lev. 5.7 . Ast. 17.30 . Rom. 2.12 . V●d . Epicha●m . apud Clem. Alex. Strom. l. 7. 2 Cor. 8.12 . Mat. 6.22 . John 7.17 . 
A31078	----	Of the love of God and our neighbour, in several sermons : the third volume by Isaac Barrow ... Barrow, Isaac, 1630-1677. 1680 Approx. 408 KB of XML-encoded text transcribed from 164 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A31078 Wing B949 ESTC R12875 12095859 ocm 12095859 53985 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31078) Transcribed from: (Early English Books Online ; image set 53985) Images scanned from microfilm: (Early English books, 1641-1700 ; 757:12) Of the love of God and our neighbour, in several sermons : the third volume by Isaac Barrow ... Barrow, Isaac, 1630-1677. [7], 317 p. : port. Printed by Miles Flesher for Brabazon Aylmer ..., London : 1680. Includes bibliographical references. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. God -- Love. Sermons, English -- 17th century. 2004-05 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-06 Mona Logarbo Sampled and proofread 2004-06 Mona Logarbo Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion ISAACUS BARROW S.T.P. REG. MATI. A SACRIS COLL. S.S. TRINI . CANTAB PRAEFEC . NEC NON ACAD . EIUSDEM PROCANC : 1676. portrait OF THE LOVE of GOD AND OUR NEIGHBOUR , In Several SERMONS . By ISAAC BARROW , D. D. Late Master of Trinity College in Cambridge , and one of His MAJESTY'S Chaplains in Ordinary . The Third Volume . LONDON , Printed by Miles Flesher , for Brabazon Aylmer , at the Three Pigeons , over against the Royal Exchange in Cornhill . 1680. TO The Right Honourable HENEAGE Lord FINCH , Baron of DAVENTRY , Lord High CHANCELLOUR OF ENGLAND , AND One of His MAJESTY'S most Honourable Privy Council ; THOMAS BARROW , the Authour's Father , Humbly Dedicateth these SERMONS . THE CONTENTS . SERMON I , and II. S. Matthew 22. 37. Iesus said unto him , Thou shalt love the Lord thy God with all thy heart . SERMON III , and IV. S. Matthew 22. 39. And the Second is like unto it , Thou shalt love thy neighbour as thy self . SERMON V. Ephesians 5. 2. And walk in love . SERMON VI. Hebrews 10. 24. Let us consider one another to provoke unto love , and to good works . SERMON VII , and VIII . Romans 12. 18. If it be possible , as much as lieth in you , live peaceably with all men . The First Sermon . MATT. 22. 37. Jesus said unto him , Thou shalt love the Lord thy God with all thy heart . THIS Text is produced by our Saviour out of Moses his Law in answer to a question , wherewith a learned Pharisee thought to pose , or puzzle him ; the question was , which was the great , and first commandment in the Law ; a question which , it seems , had been examined , and determined among the Doctours , in the Schools of those days , ( for , in Saint Luke , to the like question intimated by our Saviour , another Lawyer readily yields the same answer , and is therefore commended by our Saviour , with a rectè respondisti , thou hast answered rightly ) so that had our Saviour answered otherwise , he had , we may suppose , been taxed of ignorance and unskilfulness , perhaps also of errour and heterodoxie ; to convict him of which seems to have been the design of this Jewish trier or tempter ( for he is said to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trying , or tempting him . ) But our Saviour defeats his captious intent , by answering , not onely according to truth and the reason of the thing , but agreeably to the doctrine then current , and as the Lawyer himself out of his memory and learning would have resolved it : and no wonder since common sense dictates , that the Law enjoyning sincere and entire love toward God is necessarily the first , and chief , or the most fundamental Law of all Religion ; for that whosoever doth believe the being of God ( according to the most common notion that Name bears ) must needs discern himself obliged first and chiefly to perform those acts of mind and will toward him , which most true and earnest love do imply : different expressions of love may be prescribed , peculiar grounds of love may be declared in several ways of Religion ; but in the general and main substance of the duty all will conspire , all will acknowledge readily , that it is love we chiefly owe to God ; the duty which he may most justly require of us , and which will be most acceptable to him . It was then indeed the great commandment of the old ( or rather of the young and less perfect ) Religion of the Jews , and it is no less of the more adult and improved Religion which the Son of God did institute and teach ; the difference onely is , that Christianity declares more fully how we should exercise it ; and more highly engages us to observe it ; requires more proper and more substantial expressions thereof ; extends our obligation as to the matter , and intends it , as to the degree thereof : for as it represents Almighty God in his nature and in his doings more lovely than any other way of Religion ( either natural , or instituted ) hath done , or could doe , so it proportionably raises our obligation to love him : it is , as S. Paul speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the last drift , or the supreme pitch of the Evangelical profession , and institution to Love ; to love God first , and then our neighbour out of a pure heart , and good conscience , and faith unfeigned : it is the bond , or knot of that perfection which the Gospel injoins us to aspire to : 't is the first and principall of those goodly fruits , which the Holy Spirit of Christ produceth in good Christians . It is therefore plainly with us also the great Commandment and chief Duty : chiefly great in its extent , in its worth , in its efficacy and influence : most great it is , in that it doth ( eminently at least , or virtually ) contain all other Laws and Duties of Piety ; they being all as Branches making up its Body , or growing out of it as their Root . Saint Paul saith of the love toward our neighbour , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a full performance of the laws concerning him ; and that all commandments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are recapitulated , or summ'd up in this one saying , Thou shalt love thy neighbour as thy self : and by like , or greater reason are all the Duties of Piety comprised in the Love of God ; which is the chief of those two hinges , upon which ( as our Saviour here subjoins ) the whole law and the prophets do hang. So great is this Duty in extent : and it is no less in proper worth ; both as it immediately respects the most excellent , and most necessary performances of Duty ( employing our highest faculties in their best operations ) and as it imparts vertue and value to all other acts of Duty : for no Sacrifice is acceptable , which is not kindled by this heavenly Fire ; no Offering sweet and pure , which is not seasoned by this holy Salt ; no Action is truly good or commendable , which is not conjoined with , or doth not proceed from the Love of God ; that is not performed with a design to please God , or ( at least ) with an opinion that we shall do so thereby . If a man perform any good work not out of love to God , but from any other principle , or for any other design ( to please himself or others , to get honour or gain thereby ) how can it be acceptable to God ; to whom it hath not any due regard ? And what action hath it for its principle , or its ingredient , becomes sanctified thereby , in great measure pleasing and acceptable to God ; such is the worth and value thereof . It is also the great Commandment for efficacy and influence , being naturally productive of Obedience to all other Commandments ; especially of the most genuine and sincere Obedience ; no other principle being in force and activity comparable thereto : ( fear may drive to a complyance with some , and hope may draw to an observance of others , but it is Love , that with a kind of willing constraint , and kindly violence carries on cheerfully , vigorously and swiftly to the performance of all God's Commandments : If any man loves me , saith our Saviour , he will keep my word ; to keep his word is a natural and necessary result of love to him ; this is the love of God ( saith Saint John ) that we keep his commandments , and his commandments are not grievous ; 't is the nature of that Love to beget a free and delightfull Obedience ) Such then is the Subject of our Discourse ; even the sum , the soul , the spring of all our Religion and Duty . And because it is requisite , both for our direction how to doe , and the examination of our selves whether we doe as we ought ; that we should understand what we are thus so far obliged to ; that we may be able to perform it , and that we be effectually disposed thereto , I shall use this method ; I will first endeavour to Explain the nature of this Love commanded us ; then to shew some Means of Attaining it ; lastly to propound some Inducements to the Purchase and Practice thereof . I. For the first part ; we may describe Love in general ( for it seems not so easy to define it exactly ) to be an Affection or Inclination of the Soul toward an Object , proceeding from an Apprehension and Esteem of some Excellency or some Conveniency therein ( its Beauty , Worth , or Usefulness ) producing thereupon , if the Object be absent or wanting , a proportionable desire , and consequently an endeavour to obtain such a propriety therein , such a possession thereof , such an approximation or union thereto , as the thing is capable of ; also a regret and displeasure in the failing so to obtain it ; or in the want , absence , and loss thereof ; likewise begetting a complacence , satisfaction and delight in its presence , possession or enjoyment ; which is moreover attended with a good-will thereto , sutable to its nature ; that is , with a desire that it should arrive unto , and continue in its best state ; with a delight to perceive it so to thrive and flourish ; with a displeasure to see it suffer or decay in any wise ; with a consequent endeavour to advance it in all good , and preserve it from all evil . Which Description containing the chief Properties of Love in common , do in some sort ( not to insist upon abstracted Notions , or in Examples remote from our purpose ) all of them well agree to that Love which we owe to God , according to the tenour of this Law , and in the degree therein expressed ; that is , in the best manner , and highest degree ; for even of this Divine Love the chief Properties ( prerequisite thereto , or intimately conjoined therewith , or naturally resulting from it ) I conceive are these . 1. A right apprehension and firm persuasion concerning God , and consequently a high esteem of him as most excellent in himself and most beneficial to us : for such is the frame of our Soul , that the perceptive part doth always go before the appetitive , that affection follows opinion , that no object otherwise moves our desire , then as represented by reason , or by fancy , good unto us : what effect will the goodliest beauty , or the sweetest harmony have upon him , who wants sense to discern , or judgment to prize them ? This is our natural way of acting ; and according to it , that we may in due measure love God , He must appear proportionably amiable , and desirable to us ; we must entertain worthy thoughts of him , as full of all Perfection in himself ; as the Fountain of all Good ; as the sole Author of all that Happiness we can hope for or receive ; as He , in possession of whom we shall possess all things desirable ; in effect and vertue all riches , all honours , all pleasure , all good that we are capable of ; and without whom we can enjoy no real Good or true Content : Which Esteem of him how can it otherwise then beget Affection toward him ? If the faint resemblances , or the slender participations of such Excellencies ( of that incomprehensible Wisedom , that uncontrollable Power , that unconfined Bounty , that unblemished Purity , which are united in him , and shine from him with a perfect lustre ; if , I say , the very faint resemblances , and imperfect participations of these Excellencies ) discerned in other things are apt to raise our Admiration , and allure our Affection toward them ; if the glimmering of some small inconsiderable benefit , the shadow of real profit discovered in these inferiour empty things , is able so strongly to attract our eyes , and fix our hearts upon them , why should not from a like , but so much greater Cause the like Effect proceed ? whence can it be that the apprehension of an Object so infinitely lovely , so incomparably beneficial ( if not passing cursorily through our fancy , but deeply impressed upon our mind ) should not proportionably affect and incline us toward Him with all that desire , that delight , that good will which are proper to Love ? If we think , as the Psalmist did , that there is none in heaven or in earth comparable to God ( comparable in essential Perfection , comparable in beneficial Influence ) why should we not be disposed also to say with him ; Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee . Such a reverent Esteem is the proper foundation upon which true Love is built , and which upholds it : whence , as the Love of God doth commonly denote all the Duties of Religion , so doth Fear ( or Reverence to him ) likewise in Scripture style comprehend and express them all ; it being the Root from whence Love doth sprout and by which it is nourished ; it being the beginning of that true Wisedom by which we embrace and fasten our affection upon the Sovereign Good. Hence we may observe , that those devout persons , whose hearts were fullest of this Love , their minds were most employed in meditation upon the Divine Excellencies , and upon the beneficial Emanations from them in Bounty and Mercy upon the Creatures ; their Tongues being tuned by their Thoughts , and their inward Esteem breaking forth into Praise . Every day , all the day long , at all times did they bless God , praise his name , speak of his righteousness , shew forth his salvation , as the Psalmist expresses his practice , arising from Love enlivened by the esteem of God , and the apprehension of his excellent Goodness : from whence also that strong Faith , that constant Hope , that cheerful Confidence they reposed in him ; that hearty Approbation of all his Counsels and Purposes ; that full Acquiescence of Mind in his Proceedings ; that entire Submission of their Understanding to his Discipline , and Resignation of their Will to his good pleasure ; that yielding up themselves ( their Souls and Bodies , their Lives and Goods ) to his disposal , with all the like high effects and pregnant signs of Love did flow : but 2. Another property of this Love is an earnest desire of obtaining a Propriety in God ; of possessing him ( in a manner ) and enjoying him ; of approaching him and being , so far as may be , united to him . When we stand upon such terms with any person , that we have a free access unto and a familiar entercourse with him ; that his conversation is profitable and delightfull to us ; that we can upon all occasions have his advice and assistance ; that he is always ready in our needs , and at our desire to employ what is in him of ability for our good and advantage , we may be said to own such a person , to possess and enjoy him ; to be tyed ( as it were ) and joined to him ( as 't is said the soul of Ionathan was knit to the soul of David , so that he loved him as his own soul ) And such a propriety in , such a possession of , such an alliance and conjunction to himself God vouchsafes to them , who are duely qualified for so great a good : He was not ashamed ( saith the Apostle concerning the faithfull Patriarchs ) to be called their God ; to be appropriated in a manner unto them ; And , He that acknowledgeth the Son ( saith Saint John concerning good Christians ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath , ( or possesseth ) the Father also : and to seek ; to find ; to draw near to ; to cleave unto ; to abide with , to abide in , and such other phrases frequently do occur in Scripture denoting that near relation which good men stand in toward God ; implying that he affords them a continual liberty of access , and coming into his especial presence , that he admits them to a kind of converse and communion with himself , full of spiritual benefit and delight ; that bearing an especial good will and favour toward them , he is disposed to exert his infinite wisedom and power in their behalf ; is ready to impart all needfull and convenient good unto them ( help in their needs , supply in wants , protection in dangers ; the direction , assistance and comfort of his Holy Spirit ; pardon of sins and peace of conscience ; all the blessings of grace here , and all the felicities of glory hereafter ) such an interest , as it were , in God and a title unto him , such a possession and enjoyment of him we are capable of obtaining : and as that enjoyment is in it self infinitely above all things desirable ; so if we love God , we cannot surely but be earnestly desirous thereof : a cold indifferency about it , a faint wishing for it , a slothfull tendency after it are much on this side love ; it will inflame our heart , it will transport our mind , it will beget a vigorous and lively motion of soul toward it : for Love you know is commonly resembled unto , yea even assumes the name of Fire ; for that it warms the breast , agitates the spirits , quickens all the powers of Soul , and sets them on work in desire and pursuance of the beloved Object : you may imagine as well fire without heat or activity , as love without some ardency of desire . Longing , and thirsting of soul ; fainting for , and panting after ; crying out , and stretching forth the hands toward God ; such are the expressions signifying the good Psalmist's love ; by so apt , and so pathetical resemblances doth he set out the vehemency of his desire to enjoy God. I need not add concerning Endeavour ; for that by plain consequence doth necessarily follow Desire : the thirsty soul will never be at rest till it have found out its convenient refreshment : if we , as David did , do long after God , we shall also with him earnestly seek God ; nor ever be at rest till we have found him . Coherent with this is a 3. Third property of this Love , that is , a great Complacence , Satisfaction and Delight in the Enjoyment of God : in the sense of having such a propriety in him ; in the partaking those emanations of favour and beneficence from him ; and consequently in the instruments conveying , in the means conducing to such enjoyment : for joy and content are the natural fruits of obtaining what we love , what we much value , what we earnestly desire . Yea what we chiefly love , if we become possessed thereof , we easily rest satisfied therewith , although all other comforts be wanting to us . The covetous person for instance , who dotes upon his wealth , let him be pinched with the want of conveniencies ; let his body be wearied with toil ; let his mind be distracted with care ; let him be surrounded with obloquy and disgrace — at mihi plaudo ipse domi ; he nevertheless enjoys himself in beholding his beloved pelf : the ambitious man likewise , although his state be full of trouble and disquiet ; though he be the mark of common envy and hatred ; though he be exposed to many crosses and dangers ; yet while he stands in power and dignity , among all those thorns of care and fear , his heart enjoys much rest and pleasure . In like manner we may observe those pious men , whose hearts were endewed with this love , by the present sense , or assured hope of enjoying God supporting themselves under all wants and distresses ; rejoycing , yea boasting and exulting in their afflictions ; and no wonder , while they conceived themselves secure in the possession of their hearts wish ; of that , which they incomparably valued and desired above all things ; which by experience they had found so comfortable and delicious : O taste and see ( exclaims the Psalmist , inspired with this passion ) O taste and see , that the Lord is good : How excellent is thy loving kindness , O Lord ; they , ( they who enjoy it ) shall be abundantly satisfyed with the fatness of thy house , and thou shalt make them drink of the river of thy pleasures : A day in thy courts is better than a thousand : my soul shall be satisfyed as with marrow and fatness ; so did those devout practisers of this Duty express the satisfaction they felt in God , and in those things whereby he did impart the enjoyment of himself unto them . So did the light of Gods countenance cheer their heart ; so did his loving kindness appear better than life it self unto them . Hence do they so frequently enjoin and exhort us to be glad ; to delight our selves ; to glory ; to rejoyce continually in the Lord ; in the sense of his goodness , in the hope of his favour ; the doing so being an inseparable property of love ; to which we adjoin another . 4. The feeling much displeasure and regret in being deprived of such enjoyment ; in the absence or distance as it were of God from us ; the loss or lessening of his favour ; the subtraction of his gracious influences from us : for surely answerable to the love we bear unto any thing will be our grief for the want or loss thereof : it was a shrewd argument which the Poet used to prove that men loved their moneys better than their friends , because — majore tumultu plorantur nummi , quàm funera — they more lamented the loss of those than the death of these ; Indeed , that which a man principally affects , if he is bereaved thereof , be his condition otherwise how prosperous and comfortable soever , he cannot be contented ; all other enjoyments become unsavoury and unsatisfactory to him . And so it is in our case , when God , although onely for trial , ( according to his wisedom and good pleasure ) hides his face , and withdraws his hand ; leaving the soul in a kind of desolation and darkness ; not finding that ready aid in distress , not feeling that cheefull vivacity in obedience , not tasting that sweet relish of devotion , which have been usually afforded thereto ; if love reside in the heart , it will surely dispose it to a sensible grief ; it will inspire such exclamations as those of the Psalmist : How long , Lord , wilt thou hide thy face ? hide not thy face from thy servant , for I am in trouble ; turn unto me according to the multitude of thy tender mercies ; draw nigh unto my soul and redeem it . Even our Saviour himself in such a case , when God seemed for a time to withdraw the light of his countenance , and the protection of his helpfull hand from him ( or to frown and lay his heavy hand upon him ) had his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extreamly grieved and full of a deadly anguish ; neither surely was it any other cause than excess of love , which made that temporary desertion so grievous and bitter to him , extorting from his most meek and patient heart that wofull complaint , My God , my God , why hast thou forsaken me ! But especially , when our iniquities have ( as the Prophet expresseth it ) separated between our God and us ; and our sins have hid his face from us ; when that thick cloud hath eclipsed the light of his countenance , and intercepted his gracious influences ; when by wilfully offending we have ( as the Israelites are said to have done ) rejected our God , cast him off , and driven him from us ; so depriving our selves of propriety in him , and the possession of his favour ; then if any love be alive in us , it will prompt us with those good men in their penitential agonies , to be grievously sensible of , and sorely to bewail that our wretched condition ; there will not ( if we so heartily love God , and value his favour as they did ) be any soundness in our flesh , or rest in our bones ; our spirit will be overwhelmed within us , and our heart within us desolate . Our heart will be smitten and withered like grass , upon the consideration and sense of so inestimable a loss . Love will render such a condition very sad and uneasie to us ; will make all other delights insipid and distastfull ; all our life will become bitter and burthen some to us ; neither if it in any measure abides in us , shall we receive content , till by humble deprecation we have regained some glimpse of God's favour , some hope of being reinstated in our possession of him . Farther yet , 5. Another property of this Love is to bear the highest good will toward God ; so as to wish heartily and effectually ( according to our power ) to procure all good to him , and to delight in it ; so as to endeavour to prevent and to remove all evil ( if I may so speak ) that may befall him , and to be heartily displeased therewith . Although no such benefit or advantage can accrue to God which may increase his essential and indefectible happiness ; no harm or dammage can arrive that may impaire it ( for he can be neither really more or less rich , or glorious , or joyfull than he is ; neither have our desire or our fear , our delight or our grief , our designs or our endeavours any object , any ground in those respects ) yet hath he declared , that there be certain interests and concernments , which , out of his abundant goodness and condescension , he doth tender and prosecute as his own ; as if he did really receive advantage by the good , and prejudice by the bad success respectively belonging to them ; that he earnestly desires , and is greatly delighted with some things , very much dislikes , and is grievously displeased with other things : for instance , that he bears a fatherly affection toward his creatures , and earnestly desires their welfare ; and delights to see them enjoy the good he designed them ; as also dislikes the contrary events ; doth commiserate and condole their misery ; that he is consequently well pleased , when piety and justice , peace and order ( the chief means conducing to our welfare ) do flourish ; and displeased , when impiety and iniquity , dissension and disorder ( those certain sources of mischief to us ) do prevail ; that he is well satisfied with our rendring to him that obedience , honour and respect which are due to him ; and highly offended with our injurious and disrespectfull behaviour toward him , in commission of sin and violation of his most just and holy commandments : so that there wants not sufficient matter of our exercising good will both in affection and action toward God ; we are capable both of wishing , and ( in a manner , as he will interpret and accept it ) of doing good to him , by our concurrence with him in promoting those things which he approves and delights in , and in removing the contrary . And so surely shall we do if we truly love God : for love , as it would have the object to be its own , as it tends to enjoy it , so it would have it in its best state , and would put it thereinto , and would conserve it therein ; and would thence contribute all it is able to the welfare , to the ornament , to the pleasure and content thereof . What is it ( saith Cicero ) to love , but to will or desire , that the person loved should receive the greatest good that can be ? Love also doth reconcile , conform , and unite the inclinations and affections of him who loves , to the inclinations and affections of him who is beloved ; Eadem velle & eadem nolle , to consent in liking and disliking of things , if it be not the cause , if it be not the formall reason or essence ( as some have made it ) 't is at least a certain effect of love . If then we truly love God , we shall desire that all his designs prosper , that his pleasure be fulfilled , that all duty be performed , all glory rendred to him : we shall be grieved at the wrong , the dishonour , the disappointment he receives : especially we shall endeavour in our own practice , with Holy David , to perform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all that God wills , desires , or delights in ; to eschew whatever offends him . Our desire , our delight , our endeavour will conspire with and be subordinate to his : for it would be a strange kind of love , that were consistent with the voluntary doing of that , which is hurtfull , injurious , or offensive to that we love ; such actions being the proper effects , the natural signs of hatred and enmity : If any man say , I love God , and hateth his brother , he is a liar , saith Saint John ; and , If any man seeth his brother need , and shutteth his bowels toward him , how doth the love of God abide in him ? He that in his affections is so unlike , so contrary unto God ; he that is unwilling to comply with God's will in so reasonable a performance ; he that in a matter , wherein God hath declared himself so much concerned , and so affected therewith , doth not care to cross him , to displease and disappoint him ; how can he with any shew of truth , or with any modesty pretend to love God ? Hence it is , that keeping of God's Commandments is commonly represented to us as the most proper expression , as the surest argument of our love to God : — shewing mercy to thousands of them that love me , and keep my commandments ; they are joined together as terms equivalent , or as inseparable companions in effect : He that hath my commandments and keepeth them , he it is that loveth me : Ye are my friends , ( that is , not onely objects of my affection , but actively friends , bearing affection unto me ) if you doe whatsoever I command you , saith our Saviour : And , whoso keepeth his word , in him is the love of God truly perfected ; ( he hath the truth and sincerity ; he hath the integrity and consummation of love ; without it love is wholly false and counterfeit , or very lame and imperfect ; so the loving and beloved Disciple teaches us ) . For by doing thus , as we signifie our esteem of God's wisedom which directeth us , our dread of his power and justice that can punish us , our hope in his goodness and fidelity to reward us , our regard to his majesty and authority over us ; so especially thereby ( if our obedience at least be free and cheerfull ) ▪ we express our good will toward him ; shewing thereby , that we are disposed to do him all the good and gratifie him all we can ; that his interests , his honour , his content are dear and precious to us . And were indeed our hearts knit unto God with this bond of perfection , we could not in our wills , and consequently in our practice be so severed from him ; we should also love heartily all vertue and goodness , the nearest resemblances of him , and which he chiefly loves ; we should doe , what David so oft professes himself to doe , love his law , and greatly delight in his commandments . With our Saviour , we should delight to perform his will ; it would ( as it was to him ) be our meat and our drink to doe it ; his yoke would be easie indeed , and his burthen light unto us ; his yoke so easie , that we should wear it rather as a jewel about our necks than as a yoke ; his burthen so light , that we should not feel it as a burthen , but esteem it our privilege . We should not be so dull in apprehending , or so slack in performing duty ; for this sharp-sighted affection would presently discern , would readily suggest it to us ; by the least intimation it would perceive what pleaseth God , and would snatch opportunity of doing it : we should not need any arguments to persuade us , nor any force to compell us , love would inspire us with sufficient vigour and alacrity ; it would urge and stimulate us forward not onely to walk in , but even ( as the Psalmist expresseth it ) to run the ways of God's commandments . But let thus much serve for explication of the nature of this Duty ; in order ( as was before said ) to the direction of our Practice , and examination thereof : The particular Duties mentioned being comprehended in , or appertaining to the love of God , if we perceive that we practise them , we may , to our satisfaction and comfort , infer , that proportionably we are endewed with this Grace ; if not , we have reason ( such as should beget remorse and pious sorrow in us ) to suspect we abide in a state of disaffection or of indifferency toward him . If we find the former good disposition , we should strive to cherish and improve it ; if the second bad one , we should ( as we tender our own welfare and happiness , as we would avoid utter ruine and misery ) endeavour to remove it . II. To the effecting of which purposes I shall next propound some means conducible ; some in way of removing Obstacles , others by immediately promoting the Duty . Of the first kind are these ensuing : 1. The destroying of all loves opposite to the love of God , extinguishing all affection to things odious and offensive to God ; mortifying all corrupt and perverse , all unrighteous and unholy desires * . It agrees with souls no less than with bodies , that they cannot at once move or tend contrary ways ; upward and downward , backward and forward at one time : it is not possible we should together truly esteem , earnestly desire , bear sincere good will to things in nature and inclination quite repugnant each to other . No man ever took him for his real friend , who maintains correspondency , secret or open ; who joins in acts of hostility with his professed enemies ; at least we cannot , as we ought , love God with our whole heart , if with any part thereof we affect his enemies ; those , which are mortally and irreconcileably so ; as are all iniquity and impurity , all inordinate lusts both of flesh and spirit : the carnal mind ( the minding , or affecting of the flesh ) is , Saint Paul tells us , enmity toward God ; for 't is not subject to the law of God , nor can be ; 't is an enemy , even the worst of enemies , an incorrigibly obstinate rebell against God , and can we then retaining any love to God , or peace with him , comply and conspire therewith ? And , The friendship of the world ( that is I suppose of those corrupt principles , and those vitious customs which usually prevail in the world ) is also , Saint James tells us , enmity with God ; so that ( he adds ) if any man be a friend to the world , he is thereby constituted ( he immediately ipso facto becomes ) an enemy to God. Saint John affirms the same : If any man love the world , the love of the father is not in him ; explaining himself , that by the world he means those things , which are most generally embraced and practised therein ; the lust , or desire of the flesh , ( that is , sensuality and intemperance ) the lust of the eyes , ( that is , envy , covetousness , vain curiosity , and the like ) the ostentation , or boasting of life ( that is , pride , ambition , vain-glory , arrogance ) qualities as irreconcileably opposite to the holy nature and will of God , so altogether inconsistent with the love of him ; begetting in us an aversation and antipathy towards him ; rendring his holiness distastfull to our affections , and his justice dreadfull to our consciences ; and himself consequently , his will , his law , his presence hatefull to us : while we take him to be our enemy and to hate us , we shall certainly in like manner stand affected toward him : this indeed is the main obstacle , the removal of which will much facilitate the introduction of divine love ; it being a great step to reconciliation and friendship , to be disengaged from the adverse party : we should then easily discern the beauty of divine goodness and sanctity , when the mists of ignorance , of errour , of corrupt prejudice , arising from those gross carnal affections , were dissipated ; we should better relish the sweet and savoury graces of God , when the palate of our mind were purged from vitious tinctures ; we should be more ready to hope for peace and favour in his eyes , when our consciences were freed from the sense of such provocations and defilements . But 2. If we would obtain this excellent Grace , we must restrain our affections toward all other things , however in their nature innocent , and indifferent . The young Gentleman in the Gospel had , it seems , arrived to the former pitch ; having through the course of his life abstained from grosser iniquities and impurities ; so far , that our Saviour in regard to that attaiment of his conceived an affection for him ( he loved him , 't is said ) yet was not he sufficiently disposed to love God ; being in one thing deficient , that he retained an immoderate affection to his wealth and worldly conveniencies ; with which sort of affections the love of God cannot consist : for we much undervalue God , and cannot therefore duly love him , if we deem any thing comparable to him , or considerable in worth or usefulness when he comes in competition : if we deem , that the possession of any other thing beside him , can confer to our happiness , or the want thereof can prejudice it , and make us miserable : no other love should bear any proportion to the love of him ; no other object should appear ( as indeed none really is ) simply good , desirable or amiable to us . What value Saint Paul had of his legal qualifications and privileges , the same should we have concerning all other things in appearance pleasant or convenient to us ; they ought , in regard to God , to seem dammage and dung ; not onely mean and despicable , but even sordid and loathsome to us ; not onely unworthy of our regard and desire , but deserving our hatred and abhorrency ; we should , I say , even hate the best of them ; so our Saviour expresseth it ; If any man doth not hate his father and his mother , his wife and his children , his brothers and sisters , and even his own soul ( or his own life ) he cannot be my disciple ; that is , if any man retain in his heart any affection not infinitely ( as it were ) less than that which he bears to God ; if any thing be in comparison dear and precious to him , he is not disposed to entertain the main point of Christ's discipline , the sincere and entire love of God. To love him , as he requires , with all our heart , implies , that our heart be filled with his love , so that no room be left for any other passion to enter or dwell there . And indeed such , if we observe it , is the nature of our soul , we can hardly together harbour earnest or serious affections toward different objects ; one of them will prevail and predominate ; and so doing will not suffer the other to remain , but will extrude or extinguish it : No heart of man can correspond with two rivals , but , ( as our Saviour teacheth us ) it will hate and despise one , will love and stick to the other ; whence he infers , that we cannot serve ( that is , affectionately adhere to ) both God and Mammon . If we have ( according to the Psalmist's phrase ) set our hearts upon wealth , and will be rich ( are resolved to be , as Saint Paul expresseth it ) if we eagerly aspire to power and honour , with the Pharisees , preferring the applause of men before the favour of God ; if any worldly or bodily pleasure , or any curiosity how plausible soever , hath seised upon our spirits and captivated our affections ; if any inferiour object whatever with its apparent splendour , sweetness , goodliness , convenience hath so inveagled our fancy , that we have an exceeding esteem thereof , and a greedy appetite thereto ; that we enjoy it with huge content , and cannot part from it without much regret ; that thing doth at present take up God's place within us ; so that our heart is uncapable , at least in due measure , of divine love : but if we be indifferently affected toward all such things , and are unconcerned in the presence or absence of them ; esteeming them as they are mean and vain ; loving them as they deserve , as inferiour and trivial ; if ( according to Saint Paul's direction ) we use them as if we used them not ; 't is another good step toward the love of God : the divine light will shine more brightly into so calm and serene a medium : a soul void of other affections , will not be onely more capable to receive , but apt to suck in that heavenly one ; being insensible , in any considerable degree , of all other comforts and complacencies , we shall be apt to search after , and reach out at that , which alone can satisfie our understanding , and satiate our desires ; especially if we add hereto , 3. The freeing of our hearts also from immoderate affection to our selves ( I mean not from a sober desire or an earnest regard to our own true good ; for this as nature enforces to , so all reason allows , and even God's command obligeth us to ; nor can it be excessive ; but a high conceit of our selves as worthy or able , a high confidence in any thing we have within us or about us ) for this is a very strong bar against the entrance , as of all other charity , so especially of this : for as the love of an external object doth thrust , as it were , our soul outwards towards it ; so the love of our selves detains it within , or draws it inwards ; and consequently these inclinations crossing each other cannot both have effect , but one will subdue and destroy the other . If our mind be — Ipsa suis contenta bonis — satisfied with her own ( taking them for her own ) endowments , abilities , or fancied perfections ; if we imagine our selves wise enough to perceive , good enough to chuse , resolute enough to undertake , strong enough to atchieve , constant enough to pursue whatever is conducible to our real happiness and best content ; we shall not care to go farther ; we will not be at the trouble to search abroad for that , which in our opinion , we can so readily find , so easily enjoy at home . If we so admire and dote upon our selves , we there by put our selves into God's stead , and usurp the throne due to him in our hearts ; comparing our selves to God ▪ and in effect preferring our selves before him ; thereby consequently shutting our that unparallel'd esteem , that predominant affection we owe to him : while we are busie in dressing and decking , in courting and worshipping this Idol o● our fancy , we shall be estranged from the true object of our devotion ; both we shall willingly neglect him , and he in just indignation will desert us . But if as all other things , so even our selves do appear exceedingly vile and contemptible , foul and ugly in comparison to God ; If we take our selves to be ( as truly we are ) meer nothings , or some things worse ; not onely destitute of all considerable perfections , but full of great defects ; blind and fond in our conceits , crooked and perverse in our wills , infirm and unstable in all our powers , unable to discern , unwilling to embrace , backward to set upon , inconstant in prosecuting those things , which are truly good and advantagious to us ; If we have , I say , this right opinion and judgment of our selves , seeing within us nothing lovely or desirable , no proper object there of our esteem or affection , no bottom to rest our mind upon , no ground of solid comfort at home , we shall then be apt to look abroad , to direct our eyes , and settle our affections upon somewhat more excellent in it self , or more beneficial to us , that seems better to deserve our regard , and more able to supply our defects . And if all other things about us appear alike deformed and deficient ( unworthy our affection and unable to satisfie our desires ) then may we be disposed to seek , to find , to fasten and repose our soul upon the onely proper object of our love ; in whom we shall obtain all that we need , infallible wisedom to guide us , omnipotent strength to help us , infinite goodness for us to admire and enjoy . These are the chief Obstacles , the removing of which conduce to the begetting and increasing the love of God in us . A soul so cleansed from love to bad and filthy things , so emptied of affection to vain and unprofitable things , so opened and dilated by excluding all conceit of , all confidence in its self , is a vessel proper for the divine love to be infused into ; into so large and pure a vacuity ( as finer substances are apt to flow of themselves into spaces void of grosser matter ) that free and movable Spirit of divine grace will be ready to succeed , and therein to disperse it self . As all other things in nature , the cloggs being removed which hinder them , do presently tend with all their force to the place of their rest and well being ; so would , it seems , our souls being loosed from baser affections obstructing them , willingly incline toward God , the natural centre ( as it were ) and bosome of their affection ; would resume ( as Origen speaks ) that natural philtre ( that intrinsick spring , or incentive of love ) which all creatures have toward their creatour ; especially , if to these we add those positive Instruments , which are more immediately and directly subservient to the production of this love ; they are these : 1. Attentive consideration of the divine Perfections , with endeavour to obtain a right and clear apprehension of them . 2. The consideration of God's Works and Actions : his works and actions of nature , of providence , of grace . 3. Serious regard and reflection upon the peculiar Benefits by the divine Goodness vouchsafed to our selves . 4. An earnest resolution and endeavour to perform God's Commandments , although upon inferiour considerations of reason ; upon hope , fear , desire to attain the benefits of Obedience , to shun the mischiefs from Sin. 5. Assiduous Prayer to Almighty God , that he in mercy would please to bestow his love upon us , and by his Grace to work it in us . But I must forbear the prosecution of these things , rather than farther trespass upon your patience . Let us conclude all with a good Collect , sometimes used by our Church : O Lord , who hast taught us , that all our doings without charity are nothing worth , send thy Holy Ghost , and pour into our hearts that most excellent gift of charity , the very bond of peace and of all vertues , without which whosoever liveth is counted dead before thee ; Grant this for thine onely Son Jesus Christ his sake Amen . The Second Sermon . MATT. 22. 37. Jesus said unto him , Thou shalt love the Lord thy God with all thy heart . WHich is the great Commandment ? was the question , in answer whereto our Saviour returns this Text ; and that with highest reason ( discernible by every man ) for that of necessity the love of God is the principal duty we owe unto him ; the great duty indeed , as being largest in extent , and comprehending in a manner all other duties of piety ; as that which exceeds in proper worth and dignity ( employing the noblest faculties of our souls in their best operations upon the most excellent object ) as that , which communicates vertue unto , and hath a special influence upon all other duties ; in fine , as that , which is the sum , the soul , the spring of all other duties : in discoursing whereupon , I did formerly propound this method ; first , to declare the nature thereof ; then , to shew some means apt to beget and improve that excellent vertue in us ; lastly , to propose some inducements to the practice thereof . The first part I endeavoured to perform , by describing it according to its essential properties ( common to love in general , and more particularly to this ) of duly esteeming God , of desiring ( according as we are capable ) to possess and enjoy him , of receiving delight and satisfaction in the enjoyment of him , of feeling displeasure in being deprived hereof , of bearing good will unto him , expressed by endeavours to please him , by delighting in the advancement of his glory , by grieving when he is disserved or dishonoured . The next part I also entred upon , and offered to consideration those means , which serve chiefly to remove the impediments of our love to God ; which were , 1. The suppressing all affections opposite to this ; all perverse and corrupt , all unrighteous and unholy desires . 2. The restraining or keeping within bounds of moderation our affections toward other things , even in their nature innocent or indifferent . 3. The freeing our hearts from immoderate affection toward our selves ; from all conceit of , and confidence in any qualities or abilities of our own ; the diligent use of which means I did suppose would conduce much to the production and increase of divine love within us . To them I shall now proceed to subjoin other Instruments more immediately and directly subservient to the same purpose : whereof the first is , 1. Attentive consideration upon the divine Perfections , with endeavour to obtain a right and clear apprehension of them : as counterfeit worth and beauty receive advantage by distance and darkness ; so real excellency — si propius stes Te capiet magis — the greater light you view it in , the nearer you approach it , the more strictly you examine it , the more you will approve and like it ; so the more we think of God , the better we know him , the fuller and clearer conceptions we have of him , the more we shall be apt to esteem and desire him , the more excellent in himself , the more beneficial to us he will appear . Hence is the knowledge of God represented in holy Writ not onely as a main instrument of Religion , but as an essential character thereof ; as equivalent to the being well affected toward God : O continue ( saith the Psalmist ) thy loving kindness unto them that know thee ; that is , to all religious people . And , This ( saith our Saviour ) is life eternal , to know thee the onely true God , and Jesus Christ whom thou hast sent ; knowledge of them implying all good affections toward them : as on the other side , ignorance of God denotes disaffection or want of affection toward God : Now the sons of Eli ( 't is said ) were sons of Belial , they knew not the Lord : And , He that loveth not ( saith Saint John ) doth not know God ; the want of love to God is an evident sign , a natural effect of ignorance concerning him : indeed considering the nature of our mind , and its ordinary method of operation , it seems impossible , that such perfection discerned should not beget answerable reverence and affection thereto : if beautifull spectacles , harmonious sounds , fragrant odours , delicate savours do necessarily and certainly please the respective senses ; why should not with the like sure efficacy the proper objects of our mind affect it , if duly represented and conveyed thereto ? If the wit of the most ingenious Artists , the cunning of the deepest Politicians , the wisedom of the sagest Philosophers are but meer blindness and stupidity in comparison to the wisedom of God ; the lowest instance or expression of whose wisedom ( his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his folly , as Saint Paul speaks ) is wiser than men , doth excell the results of man's highest wisedom ; yet them we admire and commend in men , why then do we not much more adore the divine wisedome ? If the abilities of them , who dexterously manage great business , or atchieve prosperously great exploits are indeed meer impotency in regard to God's power ; whose weaknesse ( that is , the smallest effects of whose power ) is ( as Saint Paul again tells us ) stronger than men , surpasses the utmost results of humane endeavour ; yet those things in men we extol and celebrate , how can we then forbear to reverence the divine power ? If the dispensers of freest and largest bounty among men , the noblest patriots , the most munificent benefactours , the most tenderly affectionate friends be in respect of God unworthy to be counted or called good ( as our Saviour tells us ; If ye being bad know to give good things ; and , There is none good , but God ; ) yet such persons are much beloved and applauded ; how then can we abstain from paying the like measure of affection and respect to the divine goodness ? if good qualities so inferiour and defective obtain so much from us , whence comes it that the infinitely superiour and most perfect excellencies of God do not beget in their proportion a sutable regard and veneration in us toward him ? whence , if not either from our not firmly believing them , or not rightly apprehending them , or not attentively considering them ? Our belief of them in gross and at large we may suppose , as connected with the belief of God's existence , and included in the very notion of God ; the defect therefore must proceed from the remaining causes , want of a right apprehension , or neglect of attentive consideration about them : as to the first of these ; it is common for men to have confused , imperfect and wrong conceptions about the Divine Attributes , especially in the recesses of their mind ; which although they spare to utter with their mouths , yet they vent in their practice : if we , for instance , imagine that we can comprehend the extent of God's designs , or fathome the depth of his counsels ; if we measure and model his reasons of proceeding according to our fancy ( as if his thoughts were as our thoughts , and his ways as our ways ; or , as if he did see as man sees ) if we can bless our selves in following our own imaginations , counsels and devices although repugnant to the resolutions of divine wisedom ; taking these not to befit , or not to concern us , as we find many in the Scripture reproved for doing ; we greatly mistake and undervalue that glorious Attribute of God ( his Wisedom ) and no wonder then , if we do not upon accompt thereof duly reverence and love God : likewise if we concerning the divine Power conceit , that notwithstanding it , we shall be able to accomplish our unlawfull designs ; that we may ( as it is in * Job ) harden our hearts against him and prosper ; that we can any wise either withstand , or evade his power ( as also many are intimated to doe , in Scripture ; even generally all those who dare presumptuously to offend God ) we also misconceive of that excellent Attribute ; and the contempt of God , rather then love of him will thence arise . If concerning the divine goodness and holiness , we imagine that God is disaffected toward his Creatures ( antecedently to all demerits , or bad qualifications in them ) yea indifferent in affection toward them ; inclinable to do them harm , or not propense to do them good ; if we deem him apt to be harsh and rigorous in his proceedings , to exact performances unsutable to the strength he hath given us , to impose burthens intolerable upon us ; will not such thoughts be apt to breed in us toward God ( as they would toward any other person so disposed ) rather a servile dread ( little different from downright hatred ) or an hostile aversation , than a genuine reverence or a kindly affection toward him ? If we fancy him , like to pettish man , apt to be displeased without cause , or beyond measure , for our doing somewhat innocent ( neither bad in it self , nor prejudicial to publick or private good ) or for our omitting that , which no law , no good reason plainly requires of us ; what will such thoughts but sowre our spirits toward him , make us fearfull and suspicious of him ; which sort of dispositions are inconsistent with true love ? If on the other side , we judge him fond and partial in his affections ; or slack and easie ( as it were ) in his proceedings ; apt to favour us , although we neglect him ; to indulge us in our sins , or connive at our miscarriages ; will not such thoughts rather incline us in our hearts to slight him , and in our actions insolently to dally with him , than heartily and humbly to love him ? if we conceit his favour procured , or his anger appeased by petty observances , perhaps without any good rule or reason affected by our selves , when we neglect duties of greater worth and consequence ( the more weighty matters of the Law ) ; what is this but in stead of God to reverence an Idol of our own fancy ; to yield unto him ( who is onely pleased with holy dispositions of mind , with real effects of goodness ) not duties of humble love , but acts of presumption and flattery ? But if contrariwise , we truly conceive of God's wisedom , that his counsels are always throughly good , and that we are concerned both in duty and interest to follow them , although exceeding the reach of our understanding , or contrary to the suggestions of our fancy ; concerning his power , that it will certainly interpose it self to the hindrance of our bad projects , that it will be in vain to contest therewith , that we must submit unto , or shall be crushed by his hand ; concerning his goodness , that as he is infinitely good and benign , so he is also perfectly holy and pure ; as he wisheth us all good , and is ready to promote it , so he detesteth our sins , nor will suffer us to doe himself , our selves and our neighbour any wrong ; as most bountifull in dispensing his favours , so not prodigal of them , or apt to cast them away on such as little value them , and do not endeavour to answer them ; as a faithfull rewarder of all true vertue and piety , so a severe chastiser of all iniquity and profaneness ; as full of mercy and pity toward them , who are sensible of their unworthiness , and penitent for their faults , so an implacable avenger of obstinate and incorrigible wickedness ; in fine , as a true friend to us , if we be not wilfull enemies to him ; and desirous of our welfare , if we do not perversly render our selves incapable thereof , so withall jealous of his own honour , resolute to maintain and vindicate his just authority ; carefull to uphold the interests of right and truth , and to shew the distinction he makes between good and evil ; if we have , I say , such conceptions of God ( agreeable to what his word and his doings represent him to us ) how can we otherwise than bear a most high respect , a most great affection unto him ? A Prince surely endewed with such qualities ; wise and powerfull , good and just together ; tendering the good of his people , yet preserving the force of his Laws ; designing always what is best , and constantly pursuing his good intentions ; tempering bounty and clemency with needfull justice and severity ; we should all commend and extol as worthy of most affectionate veneration ; how much more then shall we be so affected toward him , in whom we apprehend all those excellencies to concur without any imperfection or allay ? especially if by attention we impress those conceptions upon our hearts ; for how true and proper soever , if they be onely slight and transient , they may not suffice to this intent ; if they pass away as a slash , they will not be able to kindle in us any strong affection . But if such abstracted consideration of the divine perfections will not alone wholly avail , let us add hereto as a farther help toward the production and encrease of this divine grace in us , 2. The consideration of God's Works and Actions ; his works of nature , his acts of providence , his works and acts of grace ; the carefull meditating upon these will be apt to breed , to nourish , to improve and augment this affection Even the contemplation of the lower works of nature , of this visible frame of things ( upon which indeed many perspicuous characters of divine perfection , of immense power , of admirable wisedom , of abundant goodness are engraven ) hath in many minds excited a very high degree of reverence and good affection toward God : the devoutest persons ( the holy Psalmists particularly ) we may observe frequent in this practice ▪ enflaming their hearts with love , and elevating them in reverence toward God by surveying the common works of God by viewing and considering the magnificent vastness and variety , the goodly order and beauty , the constant duration and stability of those things we see ; in remarking the general bounty and munificence with which this great pater-familias hath provided for the necessary sustenance , for the convenience , for the defence , for the relief , for the delight and satisfaction of his creatures : even in the contemplation of these things being ravished with admiration and affection , how often do they thus exclaim : O Lord how manifold are thy works , in wisedom hast thou made them all . The earth is full of the goodness of the Lord ; the earth O Lord is full of thy mercy ! Great is our Lord , and of great power ; his understanding is infinite ; All thy works shall praise thee , O Lord ; With such reflections , I say , upon those common , yet admirable , and excellent works of God ( which we perhaps with a regardless eye unprofitably pass over ) did those good men kindle , and foment pious affections toward God. The same effect may also the considering the very common proceedings of divine providence beget in us ; such as are discernible to every attentive mind both from history and daily experience ; considering God's admirable condescension in regarding and ordering humane affairs both for common benefit and for relief of particular necessities , his supplying the general needs of men , relieving the poor , succouring the weak and helpless , protecting and vindicating the oppressed , his seasonable encouraging and rewarding the good , restraining and chastising the bad : Even such observations are productive of love to God in those , who , according to that duty intimated by the Prophet , do regard th● works of the Lord , and consider the operations of his hands ; They who are wise and will observe these things , they ( a● the Psalmist tells ) shall understand th● loving kindness of the Lord ; understand it practically , so as to be duly affected thereby ; and so accordingly we find the consideration of these things applied by the great guides and patterns of our devotion . But especially the study and contemplation of those more high and rare proceedings of God , in managing his gracious design of our Redemption from sin and misery , wherein a wisedom so unsearchable and a goodness so astonishing declare themselves , are most proper and effectual means of begetting divine love : if the consideration of God's eternal care for our welfare , of his descending to the lowest condition for our sake , of his willingly undertaking and patiently undergoing all kinds of inconvenience , of disgrace , of bitter pain and sorrow for us ; of his freely offering us mercy , and earnestly wooing us to receive it , even when offenders , when enemies , when rebels against him ; of his bearing with exceeding patience all our neglects of him , all our injuries towards him ; of his preparing a treasure of perfect and endless bliss , and using all means possible to bring us unto the possession thereof ; if , I say , considering those wonderfull streins of goodness will not affect us , what can do it ? How miserably cold and damp must our affections be , if all those powerfull rays ( so full of heavenly light and heat ) shining through our minds cannot enflame them ? how desperately hard and tough must our hearts be , if such incentives cannot soften and melt them ? is it not an apathy more than Stoical , more than stony , which can stand immovable before so mighty inducements to passion ? is it not a horridly prodigious insensibility to think upon such expressions of kindness without feeling affection reciprocal ? But if the consideration of God's general and publick beneficence will not touch us sufficiently ; let us farther hereto adjoin 3. Serious reflections upon the peculiar ( personal or private ) benefits by the divine goodness vouchsafed unto our selves . There is , I suppose , scarce any man , who may not , if he be not very stupid and regardless , have observed ( beside the common effects of God's universal care and bounty wherein he partakes ) even some particular expressions and testimonies of divine favour dispensed unto him by God's hand ( apt to convince him of God's especial providence , care and good-will to him particularly , and thereby to draw him unto God ) both in relation to his temporal and to his spiritual state ; in preventing and preserving him from mischiefs imminent , in opportune relief , when he was pressed with want , or surprised by danger ; in directing him to good and diverting him from evil . Every mans experience ( I say and suppose ) will inform him that he hath received many such benefits from a hand , invisible indeed to sense , yet easily discernible , if he do attend to the circumstances wherein , to the seasons when they come : it is natural to every man being in distress ( from which he cannot by any present or visible means extricate himself ) to stretch forth his hand and lift up his voice toward heaven , making his recourse to divine help ; and it is as natural for God to regard the needs , to hearken to the crys , to satisfie the desires of such persons ( for , The Lord is nigh to all that call upon him ; he openeth his hand , and satisfieth the desire of every living thing : He will be a refuge to the oppressed , a refuge in times of trouble : He satisfieth the longing soul , and filleth the hungry soul with goodness : They that seek the Lord , shall not want any good thing : Look at the generations of old and see : did ever any trust in the Lord and was forsaken ? or whom did he ever despise that called upon him ? This poor man ( this , and that , any poor man ) cryed , and the Lord heard him , and saved him out of all his troubles ) since then , no man in all likelihood hath not some occasion of God's especial favour and assistance , and God is always so ready to afford them , we may reasonably presume that every man doth sometime receive them , and is thereby obliged to return a gratefull affection to him , not onely as to a common benefactour , but as to his particular friend and patron . However there is none of us , who may not perceive himself singularly indebted to God's patience in forbearing to punish him , to his mercy in pardoning and passing over innumerable offences committed against him : the renowned Penitent in the Gospel did love much , because much was forgiven her ; And who is there of us , that hath not the same reason to love much ? who is there that , at least according to God's inclination and intention , hath not had much forgiven him ? whom have not the riches of divine goodness and long-suffering attended upon in order to his repentance ? who hath not been in so great degree ingratefull , unfruitfull and improfitable , that he hath not abundant reason to acknowledge God's especial grace in bearing with him ; and to confess with Jacob , that he is lesse than the least of all God's mercies ? if any such there were , he should have no less cause to be affected with the abundance of that grace , which so preserved him from sins and provocations . For if we stand , it is he that upholdeth us ; if we fall , it is he that raiseth us ; it is his especial favour that either we avoid sin , or sinning escape punishment . Now then God having by many real evidences declared such particular affection toward us , can we considering thereon do otherwise than say to our selves , after Saint John , Nos ergò diligamus Deum , quoniam prior dilexit nos , Let us therefore love God , because God first loved us ; surely in all ingenuity , according to all equity , we are bound to do so ; the reason and nature of things doth require it of us : all other loves ( even those of the baser sort ) are able to propagate themselves ; ( to continue and enlarge their kind ) are commonly fruitfull , and effectual in producing their like ; how strangely then unnatural and monstrous is it , that this love onely ( this so vigorous and perfect love ) should be barren and impotent as it were ? If you love those that love you ( saith our Saviour ) what reward have you ? ( what reward can you pretend to for so common , so necessary a performance ) do not even the publicans doe the same ? ( the Publicans , men not usually of the best natures , or tenderest hearts , yet they do thus ) And ( again saith he ) If you love those who love you , what thank is it , for even sinners love those that love them ? ( sinners , men not led by conscience of duty , or regard to reason , but hurried , with a kind of blind and violent force , by instinct of nature , do so much , go so far ) If thus men , both by nature and custom most untractable , the least guided by rules of right , of reason , of ingenuity ; yea not onely the most barbarous men , but even the most savage beasts are sensible of courtesies , return a kind of affection unto them who make much of them and do them good , what temper are we of , if all that bounty we experience cannot move us ; if God's daily loading us with his benefits , if his crowning us with loving-kindness and tender mercies , if all those showres of blessings , which he continually poureth down upon our heads doth not produce some good degree of correspondent affection in us ? It cannot surely proceed altogether from a wretched baseness of disposition , that we are so cold and indifferent in our affection toward God , or are sometimes so averse from loving him ; it must rather in great part come from our not observing carefully , not frequently calling to mind , not earnestly considering what God hath done for us , how exceedingly we stand obliged to his goodness , from our following that untoward generation of men , who were not ( 't is said ) mindfull of the wonders which God did among them ; who remembred not his hand , nor the day that he delivered them ; rather following . I say , such careless and heartless people ( so they are termed ) than imitating that excellent Person 's discretion , who constantly did set God's loving-kindness before his eyes , who frequently did thus raise his mind and rouse up his affections ; Bless the Lord , O my soul , and all that is within me bless his holy name ; Bless the Lord , O my soul , and forget not all his benefits , who forgiveth all thine iniquities and healeth all thy diseases , &c. It is not for want of the like experience , or the like obligation , but for want of the same wisedom , of the same care , of the same honest consideration and diligence , that we do not the like . To these means I add that , 4. A special help to breed in us this holy disposition of soul will be the setting our selves in good earnest , with a strong and constant resolution , to endeavour the performance of all our duty toward God , and keeping his commandments although upon inferiour considerations of reason , such as we are capable of applying to this purpose ; regards of fear , of hope , of desire to avoid the mischiefs arising from sin , or attaining the benefits ensuing upon vertue . If we cannot immediately raise our hearts to that higher pitch of acting from that nobler principle of love , let us however apply that we can reach unto practice , striving as we are able to perform what God requires of us ; exercising our selves as to material acts , in keeping a conscience void of offence toward God and toward man ; the doing which as it may in time discover the excellency of goodness to our mind , so it will by degrees reconcile our affections thereto ; then by God's blessing ( who graciously regards the meanest endeavours toward good ; who despiseth not the day of small things ; who will not quench the smoaking flax nor break the bruised reed ) from doing good out of a sober regard to our own welfare , we shall come to like it in it self , and consequently to love him , unto whose nature and to whose will it renders us conformable : for as doing ill breeds a dislike to goodness , and an aversion from him , who himself is full thereof , and who rigorously exacts it of us ; as bad conscience removes expectation of good from God , and begets a suspicion of evil from him , consequently stifling all kindness toward him ; so doing well , we shall become acquainted with it , and friends thereto ; a hearty approbation , esteem and good liking thereof will ensue ; finding by experience , that indeed the ways of wisedom , vertue , and piety are pleasantness , and all her paths are peace ; that the fruits of conscientious practice are health to our body , and to our soul , security to our estate , and to our reputation , rest in our mind , and comfort in our conscience ; goodness will become pretious in our eyes , and he who commends it to us , being himself essential goodness , will appear most venerable and most amiable , we shall then become disposed to render him , what we perceive he best deserves , entire reverence and affection . 5. But I commend farther , as a most necessary mean of attaining this disposition , assiduous earnest prayer unto God , that he would in mercy bestow it on us , and by his grace work it in us : which practice is indeed doubly conducible to this purpose ; both in way of impetration , and by real efficacy ; it will not fail to obtain it as a gift from God ; it will help to produce it as an instrument of God's grace . Upon the first accompt it is absolutely necessary ; for it is from God's free representation of himself as lovely to our minds , and drawing our hearts unto him ( although ordinarily in the use of the means already mentioned , or some like to them ) that this affection is kindled ; our bare consideration is too cold , our rational discourse too faint ; we cannot sufficiently recollect our wandring thoughts , we cannot strongly enough impress those proper incentives of love upon our hearts ( our hearts so dampt with sensual desires , so clogg'd and pester'd with earthly inclinations ) so as to kindle in our souls this holy flame ; it can onely be effected by a light shining from God , by a fire coming from heaven : As all others , so more especially this Queen of graces must proceed from the father of lights , and giver of all good gifts : he alone , who is love , can be the parent of so goodly an off-spring , can beget this lively image of himself within us : it is the principal fruit of God's Holy Spirit , nor can it grow from any other root than from it ; it is called the love of the Spirit , as its most signal and peculiar effect ; in fine , the love of God ( as Saint Paul expresly teaches us ) is shed abroad in our hearts by the Holy Spirit given unto us ; given , but that not without asking , without seeking ; a grace so excellent , God , we may be assured , will not dispense , a gift so pretious he will not bestow on them , who do not care to look after it , who will not vouchsafe to beg it : if we are not willing to acknowledge our want thereof ; if we refuse to express our desire of it , if we will not shew that we regard and value it , if , when God freely offers it , and invites us to receive it ( he doth so by offering his holy Spirit , the fountain thereof , unto us ) we will not decently apply our selves to him for it , how can we expect to obtain it ? God hath propounded this condition ( and 't is surely no hard , no grievous condition ) if we ask we shall receive ; he hath expresly promised that He will give his Spirit ( his Spirit of love ) to them who ask it ; we may be therefore sure , performing the condition duly , to obtain it ; and as sure , neglecting that , we deserve to go without it . Prayer then is upon this accompt a needfull means ; and it is a very profitable one upon the score of its own immediate energy or vertue : for as by familiar converse ( together with the delights and advantages attending thereon ) other friendships are begot and nourished , so even by that acquaintance , as it were , with God , which devotion begets , by experience therein how sweet and good he is , this affection is produced and strengthened . As want of entercourse weakens and dissolves friendship ; so if we seldom come at God , or little converse with him , it is not onely a sign , but will be a cause of estrangement and disaffection toward him : according to the nature of the thing , prayer hath peculiar advantages above other acts of piety , to this effect : therein not onely as in contemplation the eye of our mind ( our intellectual part ) is directed toward God : but our affections also ( the hand of our soul by which we embrace good , the feet thereof by which we pursue it ) are drawn out and fixed upon him ; we no● onely therein behold his excellencies ▪ but in a manner feel them and enjoy them ; our hearts also being thereby softned and warmed by desire become more susceptive of love . We do in the performance of this duty approach nearer to God , and consequently God draws nearer to us ( as Saint James assures ; Draw near , saith he , unto God , and he will draw near to you ) and thereby we partake more fully and strongly of his gracious influences ; therein indeed he most freely communicates his grace , therein he makes us most sensible of his love to us , and thereby disposeth us to love him again . I add , that true ( fervent and hearty ) prayer doth include , and suppose ▪ some acts of love , or some near tendencies thereto ; whence , as every habit is corroborated by acts of its kind , so by this practice divine love will be confirmed and increased . These are the means , which my meditation did suggest as conducing to the production and growth of this most excellent grace in our souls . III. I should lastly propound some Inducements apt to stir us up to the endeavour of procuring it , and to the exercise thereof , by representing to your consideration the blessed fruits and benefits ( both by way of natural causality and of reward ) accruing from it ; as also the wofull consequences and mischiefs springing from the want thereof . How being endewed with it perfects and advances our nature , rendring it in a manner and degree divine , by resemblance to God ( who is full thereof , so full that he is called Love ) by approximation , adherence and union ( in a sort ) unto him : how it ennobles us with the most glorious alliance possible , rendring us the friends and favourites of the Sovereign King and Lord of all , brethren of the first-born , whose names are written in heaven ; enriches us with a right and title to the most inestimable treasures ( those which eye hath not seen , nor ear heard , nor have entred into the heart of man to conceive , which God hath prepared for them that love him ) a sure possession of the supreme good , of all that God is able to bestow , all whose wisedom and power , whose counsel and care it eternally engageth for our benefit ; how all security and welfare , all rest and peace , all joy and happiness attend upon it ; for that The Lord preserveth all them that love him ( preserveth them in the enjoyment of all good , in safety from all danger and mischief ) and that to those who love God all things co-operate for their good ; how incomparable a sweetness and delight accompany the practice thereof , far surpassing all other pleasures ; perfectly able to content our minds , to sustain and comfort us even in the want of all other satisfactions , yea under the pressure of whatever most grievous afflictions can befall us . How contrariwise the want thereof will depress us into a state of greatest imperfection and baseness , setting us at the greatest distance from God in all respects , both in similitude of nature , and as to all favourable regard , or beneficial communication from him ; casting us into a wretched and disgracefull consortship with the most degenerate creatures , the accursed fiends , who for disaffection and enmity toward God , are banished from all happiness ; how it extreamly impoverisheth and beggereth us , devesting us of all right to any good thing , rendring us incapable of any portion , but that of utter darkness ; how it excludeth us from any safety , any rest , any true comfort or joy , and exposeth us to all mischief and misery imaginable ; all that being deprived of the divine protection , presence and favour , being made objects of the divine anger , hatred and severe justice , being abandoned to the malice of hell , being driven into utter darkness and eternal fire doth import or can produce . I should also have commended this love to you by comparing it with other loves , and shewing how far in its nature , in its causes , in its properties , in its effects it excelleth them ; even so far as the object thereof in excellency doth transcend all other objects of our affection ; how this is grounded upon the highest and surest reason ; others upon accounts very low and mean , commonly upon fond humour and mistake ; this produceth real , certain , immutable goods ; others at best terminate onely in goods apparent , unstable and transitory ; this is most worthy of us , employing all our faculties in their noblest manner of operation upon the best object ; others misbeseem us , so that in pursuing them we disgrace our understanding , misapply our desires , distemper our affections , mispend our endeavours . I should have enlarged upon these considerations ; and should have adjoined some particular advantages of this grace ; as for instance , that the procuring thereof is the most sure , the most easie , the most compendious way of attaining all others ; of sweetning and ingratiating all obedience to us , of making the hardest yoke easie , and the heaviest burthen light unto us . In fine , I should have wished you to consider , that its practice is not onely a mean and way to happiness , but our very formal happiness it self ; the real enjoyment of the best good we are capable of ; that in which alone heaven it self ( the felicity of Saints and Angels ) doth consist ; which more then comprehends in it self all the benefits of highest dignity , richest plenty and sweetest pleasure . But I shall forbear entring upon so ample and fruitfull subjects of meditation , and conclude with that good Collect of our Church : O Lord , who hast prepared for them that love thee such good things as pass man's understanding ; pour into our hearts such love toward thee , that we , loving thee above all things , may obtain thy promises , which exceed all that we can desire ; through Jesus Christ our Lord. Amen . The Third Sermon . MATT. 22. 39. And the Second is like unto it , Thou shalt love thy neighbour as thy self . THE essential goodness of God , and his special benignity toward mankind are to a considering mind divers ways very apparent ; the frame of the world , and the natural course of things do with a thousand voices loudly and clearly proclaim them to us ; every sense doth yield us affidavit to that speech of the Holy Psalmist , The earth is full of the goodness of the Lord : we see it in the glorious brightness of the skies , and in the pleasant verdure of the fields ; we taste it in the various delicacies of food , supplied by land and sea ; we smell it in the fragrancies of herbs and flowers ; we hear it in the natural musick of the woods ; we feel it in the comfortable warmth of heaven , and in the cheering freshness of the air ; we continually do possess and enjoy it in the numberless accommodations of life , presented to us by the bountifull hand of nature . Of the same goodness we may be well assured by that common providence which continually doth uphold us in our being , doth opportunely relieve our needs , doth protect us in dangers , and rescue us from imminent mischiefs , doth comport with our infirmities and misdemeanours ; the which ( in the divine Psalmists style ) doth hold our soul in life , and suffereth not our feet to be moved ; doth redeem our life from destruction ; doth crown us with loving-kindness , and tender mercies . The dispensations of grace , in the revelation of heavenly truth , in the overtures of mercy , in the succours of our weakness , in the proposal of glorious rewards , in all the methods and means conducing to our salvation , do afford most admirable proofs and pledges of the same immense benignity . But in nothing is the divine goodness toward us more illustriously conspicuous , than in the nature and tendency of those Laws which God hath been pleased for the regulation of our lives to prescribe unto us , all which do palpably evidence his serious desire and provident care of our welfare ; so that in imposing them he plainly doth not so much exercise his Sovereignty over us , as express his kindness toward us ; neither do they more clearly declare his will , than demonstrate his good-will to us . And among all divine Precepts this especially contained in my Text , doth argue the wonderfull goodness of our heavenly Law-giver , appearing both in the manner of the proposal , and in the substance of it . The Second , saith our Lord , is like to it , that is to the Precept of loving the Lord our God with all our heart : and is not this a mighty argument of immense goodness in God , that he doth in such a manner commend this duty to us , coupling it with our main duty toward him , and requiring us with like earnestness to love our neighbour as to love himself ? He is transcendently amiable for the excellency of his nature ; he by innumerable and inestimable benefits graciously conferred on us hath deserved our utmost affection ; so that naturally there can be no obligation bearing any proportion or considerable semblance to that of loving him ; yet hath he in goodness been pleased to create one , and to endew it with that privilege ; making the love of a man ( whom we cannot value but for his gifts , to whom we can owe nothing but what properly we owe to him ) no less obligatory , to declare it near as acceptable as the love of himself , to whom we owe all . To him , as the sole authour and free donour of all our good , by just correspondence all our mind and heart , all our strength and endeavour are due ; and reasonably might he engross them to himself , excluding all other beings from any share in them ; so that we might be obliged onely to fix our thoughts and set our affections on him , onely to act directly for his honour and interest ; saying with the Holy Psalmist , Whom have I in heaven but thee ? and there is none in earth that I desire beside thee : Yet doth he freely please to impart a share of these performances on mankind ; yet doth he charge us to place our affection on one another ; to place it there indeed in a measure so large that we can hardly imagine a greater ; according to a rule , than which none can be devised more compleat or certain . O marvellous condescension , O goodness truly divine ; which surpasseth the nature of things , which dispenseth with the highest right , and forgoeth the greatest interest that can be ! Doth not God in a sort debase himself , that he might advance us ? doth he not appear to wave his own due , and neglect his own honour for our advantage ? how otherwise could the love of man be capable of any resemblance to the love of God , and not stand at an infinite distance , or in an extream disparity from it ? how otherwise could we be obliged to affect or regard any thing beside the Sovereign , the onely goodness ? how otherwise could there be any second or like to that first , that great , that peerless command , Thou shalt love the Lord thy God with all thy heart ? This indeed is the highest commendation whereof any Law is capable ; for as to be like God is the highest praise that can be given to a person ; so to resemble the divinest Law of love to God is the fairest character that can be assigned of a Law : the which indeed representeth it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Saint James calleth it , that is , a Royal and Sovereign Law ; exalted above all others , and bearing a sway on them . Saint Paul telleth us , that the end of the commandment ( or , the main scope of the Evangelical doctrine ) is charity out of a pure heart and a good conscience , and faith unfeigned ; that charity is the summe and substance of all other duties , and that he that loveth another hath fulfilled the whole law ; that Charity is the chief of the Theological vertues , and the prime fruit of the divine Spirit ; and the bond of perfection , which combineth and consummateth all other graces , and the general principle of all our doings . Saint Peter enjoineth us that to all other vertues we add charity , as the top and crown of them ; and Above all things ( saith he ) have fervent charity among your selves . Saint John calleth this Law , in way of excellence , the commandment of God ; and our Lord himself claimeth it as his peculiar Precept , This ( saith he ) is my commandment , that ye love one another as I have loved you ; A new commandment I give unto you , that ye love one another ; and maketh the observance of it the special cognizance of his followers , By this shall all men know that ye are my disciples , if ye love one another . These indeed are lofty commendations thereof , yet all of them may worthily veil to this ; all of them seem verified in virtue of this , because God hath vouchsafed to place this command in so near adjacency to the first great Law , conjoining the two Tables ; making Charity contiguous , and as it were commensurate to Piety . It is true , that in many respects Charity doth resemble Piety ; for it is the most genuine daughter of Piety , thence in complexion , in features , in humour much favouring its sweet mother ; It doth consist in like dispositions and motions of soul ; It doth grow from the same roots and principles of benignity , ingenuity , equity , gratitude , planted in our original constitution by the breath of God , and improved in our hearts by the divine Spirit of love ; It produceth the like fruits of beneficence toward others , and of comfort in our selves ; It in like manner doth assimilate us to God , rendring us conformable to his nature , followers of his practice and partakers of his felicity ; It is of like use and consequence toward the regulation of our practice , and due management of our whole life : In such respects I say this Law is like to the other ; but it is however chiefly so for that God hath pleased to lay so great stress thereon , as to make it the other half of our Religion and duty ; or because , as Saint John saith , This commandment have we from him , that he who loveth God , love his brother also ; which is to his praise a most pregnant demonstration of his immense goodness toward us . But no less in the very substance of this Duty will the benignity of him that prescribeth it shine forth , displaying it self in the rare beauty and sweetness of it ; together with the vast benefit and utility , which it , being observed , will yield to mankind ; which will appear by what we may discourse for pressing its observance ; but first let us explain it , as it lyeth before us expressed in the words of the Text , wherein we shall consider two Particulars observable ; First , The Object of the Duty ; Secondly , The Qualification annexed to it ; The Object of it , Our Neighbour , The Qualification , As our selves . I. The Object of Charity is our Neighbour ; that is ( it being understood , as the Precept now concerneth us , according to our Lord's exposition , or according to his intent , and the tenour of his Doctrine ) every man , with whom we have to doe , or who is capable of our love , especially every Christian. The Law as it was given to God's ancient people did openly regard onely those among them , who were linked together in a holy neighbourhood or Society , from which all other men being excluded were deemed strangers and foreiners ; ( aliens , as Saint Paul speaketh , from the commonwealth of Israel , and strangers from the covenants of promise . ) for thus the Law runneth in Leviticus , Thou shalt not bear any grudge against the children of thy people , but thou shalt love thy neighbour as thy self ; where plainly Jews and Neighbours are terms equivalent ; other men being supposed to stand at distance without the fold or politick enclosure , which God by several Ordinances had fenced , to keep that Nation unmixt , and separate : nor can it be excepted against this notion , that in the same Chapter it is enjoined , But the stranger that dwelleth with you shall be unto you as one born among you , and thou shalt love him as thy self ; for by that stranger ( as the Jewish Masters well interpret it ) is meant a Proselyte of righteousness ; or one who although a stranger by birth , was yet a brother in Religion , having voluntarily submitted to their Law , being engaged in the same Covenant , and thence admitted to the same Privileges , as an adopted Child of that Holy Family . But now , such distinctions of men being voided , and that wall of partition demolished , all the world is become one people ; subject to the Laws of one common Lord ; and capable of the mercies purchased by one Redeemer . God's love to mankind did move him to send our Lord into the world , to assume humane nature , and therein to become a Mediatour between God and Men. Our Lord's kindness to all his brethren disposed him to undertake their salvation , and to expiate their sins , and to taste death for every man ; the effect whereof is an universal reconciliation of God to the world , and an union of men together . Now the bloud of Christ hath cemented mankind ; the favour of God embracing all hath approximated and combined all together ; so that now every man is our brother , not onely by nature , as derived from the same stock , but by grace , as partaker of the common redemption ; Now God desiring the salvation of all men , and inviting all men to mercy , our duty must be coextended with God's grace , and our charity must follow that of our Saviour . We are therefore now to all men , that which one Jew was to another ; yea more than such , our Christianity having induced much higher obligations , stricter alliances and stronger endearments , than were those , whereby Judaism did engage its followers to mutual amity . The duties of common humanity , ( to which our natural frame and sense do incline us , which Philosophy recommendeth and natural Religion doth prescribe , being grounded upon our community of nature and cognation of bloud , upon apparent equity , upon general convenience and utility ) our Religion doth not onely enforce and confirm , but enhance and improve ; superadding higher instances and faster tyes of spiritual relation , reaching in a sort to all men ( as being in duty , in design , in remote capacity our spiritual brethren ) but in especial manner to all Christians , who actually are fellow members of the same holy fraternity , contracted by spiritual regeneration from one heavenly seed , supported by a common faith and hope , strengthened by communion in acts of devotion and charity . Hereon therefore are grounded those Evangelical commands , explicatory of this Law as it now standeth in force ; that as we have opportunity we should do good unto all men , especially unto them who are of the houshold of faith ; that we should abound in love one toward another , and towards all men ; that we should glorifie God in our professed subjection unto the Gospel of Christ , by liberally distributing to the Saints , and to all men ; that we should follow peace with all men , should be patient toward all men , and gentle toward all men , and shew all meekness toward all men ; and ever follow that which is good both among our selves , and to all men ; that we should make supplications , intercessions , and thanksgivings for all men , especially for all Saints , or all our fellow-Christians , and express moderation , or ingenuity , to all men . Such is the Object of our Charity ; and thus did our Lord himself expound it , when by a Jewish Lawyer being put to resolve this question , And who is my neighbour ? he did propound a case , or history , whereby he did extort from that Rabbi this confession , that even a Samaritan , discharging a notable office of humanity and mercy to a Jew , did thereby most truly approve himself a good neighbour to him ; and consequently that reciprocal performances of such offices were due from a Jew to a Samaritan ; whence it might appear , that this relation of neighbourhood is universal and unlimited . So much for the Object . II. As for the Qualification annexed and couched in those words , as thy self , that , as I conceive , may import both a Rule declaring the Nature , and a Measure determining the Quantity of that Love which is due from us to our neighbour ; the comparative term As implying both Conformity or Similitude , and Commensuration or Equality . 1. Loving our neighbour as our selves doth import a Rule directing what kind of love we should bear and exercise toward him ; or informing us that our charity doth consist in having the same affections of soul , and in performing the same acts of beneficence toward him , as we are ready by inclination , as we are wont in practice to have or to perform toward our selves , with full approbation of our judgment and conscience , apprehending it just and reasonable so to doe . We cannot indeed better understand the nature of this duty , than by reflecting on the motions of our own heart , and observing the course of our demeanour toward our selves ; for thence infallibly we may be assured how we should stand affected , and how we should behave our selves toward others . This is a peculiar advantage of this Rule ( inferring the excellent wisedom and goodness of him who framed it ) that by it very easily and certainly we may discern all the specialties of our duty , without looking abroad or having recourse to external instruction ; so that by it we may be perfect Law-givers , and skilfull Judges , and faithfull Monitours to our selves of what in any case we should do : for every one by internal experience knoweth what it is to love himself , every one is conscious how he useth to treat himself ; each one consequently can prescribe and decide for himself , what he ought to doe toward his neighbour ; so that we are not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taught of God , as the Apostle saith , to love one another , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taught of our selves how to exercise that duty ; whence our Lord otherwhere doth propose the Law of charity in these terms , Whatsoever ye would that men should doe unto you , doe ye even so unto them , for this is the law and the prophets ; that is , unto this Rule all the special precepts of charity proposed in Holy Scripture , may be reduced . Wherefore for information concerning our duty in each case and circumstance , we need onely thus to consult and interrogate our selves , hence forming resolutions concerning our practice . Do we not much esteem and set by our selves , do we not strive to maintain in our minds a good opinion of our selves ; can any mischances befalling us , any defects observable in us , any faults committed by us induce us to slight or despise our selves ? this may teach us what regard and value we should ever preserve for our neighbour . Do we not sincerely and earnestly desire our own welfare and advantage in every kind ; do we not heartily wish good success to our own designs and undertakings ; are we unconcerned or coldly affected in any case touching our own safety , our estate , our credit , our satisfaction or pleasure ? do we not especially , if we rightly understand our selves , desire the health and happiness of our souls ? this doth inform us , what we should wish and covet for our neighbour . Have we not a sensible delight and complacency in our own prosperity ? do we ever repine at any advantages accruing to our person or condition ? are we not extreamly glad to find our selves thriving and flourishing in wealth , in reputation , in any accommodation or ornament of our state ? especially if we be sober and wise , doth not our spiritual proficiency and improvement in vertue yield joyous satisfaction to us ? are we not much comforted in apprehending our selves to proceed in a hopefull way toward everlasting felicity ? this may instruct us what content we should feel in our neighbours prosperity , both temporal and spiritual . Do we not seriously grieve at our own disasters and disappointments ; are we not in sad dumps , whenever we incur any dammage or disgrace ; do not our diseases and pains sorely afflict us ; do we not pity and bemoan our selves in any want , calamity , or distress ? can we especially , if we are our selves , without grievous displeasure apprehend our selves enslaved to Sin and Satan , destitute of God's favour , exposed to endless misery ? hence may we learn how we should condole and commiserate the misfortunes of our neighbour . Do we not eagerly prosecute our own concerns ? do we not with huge vigour and industry strive to acquire all conveniencies and comforts to our selves , to rid our selves of all wants and molestations ? is our solicitous care or painfull endeavour ever wanting toward the support and succour of our selves in any of our needs ? are we satisfied in meerly wishing our selves well , are we not also busie and active in procuring what we affect ? especially , if we are well advised , do we not effectually provide for the weal of our soul , and supply of our spiritual necessities ; labouring to rescue our selves from ignorance and errour , from the tyranny of sin , from the torture of a bad conscience , from the danger of hell ? this sheweth how ready we should be really to further our neighbours good , ministring to him all kinds of assistance and relief sutable to his needs , both corporal and spiritual . Are we so proud or nice , that we disdain to yield attendance or service needfull for our own sustenance or convenience ; do we not indeed gladly perform the meanest and most sordid offices for our selves ? this declareth how condescensive we should be in helping our neighbour , how ready even to wash his feet , when occasion doth require . Do we love to vex our selves , or cross our own humour ? do we not rather seek by all means to please and gratifie our selves ? this may warn us , how innocent and inoffensive , how compliant and complacent we should be in our behaviour toward others ; endeavouring to please them in all things , especially for their good to edification . Are we easily angry with our selves , do we retain implacable grudges against our selves , or do we execute upon our selves mischievous revenge ? are we not rather very meek and patient toward our selves , mildly comporting with our own great weaknesses , our troublesome humours , our impertinencies and follies ; readily forgiving our selves the most heinous offences , neglects , affronts , injuries , and outrages committed by us against our own interest , honour , and welfare ? hence may we derive lessons of meekness and patience , to be exercised toward our neighbour , in bearing his infirmities and miscarriages , in remitting any wrongs or discourtesies received from him . Are we apt to be rude in our deportment , harsh in our language , or rigorous in our dealing toward our selves ? do we not rather in word and deed treat our selves very softly , very indulgently ? Do we use to pry for faults , or to pick quarrels with our selves , to carp at any thing said or done by us , rashly or upon slight grounds to charge blame on our selves , to lay heavy censures on our actions , to make foul constructions of our words , to blazon our defects , or aggravate our failings ? do we not rather connive at , and conceal our blemishes ; do we not excuse and extenuate our own crimes ? Can we find in our hearts to frame virulent invectives , or to dart bitter taunts and scoffs against our selves ; to murther our own credit by slander , to blast it by detraction , to maim it by reproach , to prostitute it to be deflowred by jeering and scurrilous abuse ? are we not rather very jealous of our reputation , and studious to preserve it , as a precious ornament , a main fence , an usefull instrument of our welfare ? Do we delight to report , or like to hear ill stories of our selves ? do we not rather endeavour all we can to stifle them ; to tie the tongues and stop the ears of men against them ? hence may we be acquainted how civil and courteous in our behaviour , How fair and ingenuous in our dealing , how candid and mild in our judgment or censure we should be toward our neigbour ; how very tender and carefull we should be of any wise wronging or hurting his fame . Thus reflecting on our selves , and making our practice toward our selves the pattern of our dealing with others , we shall not fail to discharge what is prescribed to us in this Law ; and so we have here a Rule of Charity . But farther , 2. Loving our neighbour as our selves doth also import the Measure of our love toward him ; that it should be commensurate and equal in degree to that love , which we bear and exercise toward our selves . Saint Peter once and again doth exhort us to love one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an outstretched affection ; and how far that affection should be stretched we are here informed ; even that it should reach the farthest that can be , or to a parity with that intense love , which we do bear in heart , and express in performance toward our selves : so that we do either bring down our self-love to such a moderation , or raise up our charity to such a fervency , that both come to be adjusted in the same even level : this is that pitch , at which we should aim and aspire ; this is that perfection of charity , which our Lord recommendeth to us in that injunction , Be perfect , even as your father in heaven is perfect . That this sense of the words is included , yea chiefly intended , divers reasons will evince : For 1. The most natural signification and common use of the phrase doth import thus much ; and any one at first hearing would so understand the words . 2. It appeareth by comparing this Precept with that to which it is annexed , of loving God with all our heart and all our soul , which manifestly designeth the quantity and degree of that love ; consequently the like determination is intended in this Precept , which is expressed to resemble that , or designed in like manner to qualifie and bound our duty toward our neighbour . 3. If the Law doth not signifie thus much , it doth hardly signifie any thing ; not at least any thing of direction or use to us ; for no man is ignorant that he is obliged to love his neighbour , but how far that love must extend , is the point wherein most of us do need to be resolved , and without satisfaction in which we shall hardly do any thing ; for as he that oweth money will not pay except he can tell how much it is ; so to know the Duty will not avail toward effectual observance of it , if its measure be not fixed . 4. Indeed , the Law otherwise understood will rather be apt to misguide than to direct us ; inducing us to apprehend , that we shall satisfie its intent , and sufficiently discharge our duty , by practising charity in any low degree or mean instance . Also , 5. The former sense , which is unquestionable , doth infer and establish this ; because similitude of love , morally speaking , cannot consist with inequality thereof ; for if in considerable degrees we love our selves more than others , assuredly we shall fail both in exerting such internal acts of affection , and in performing such external offices of kindness toward them , as we do exert and perform in regard to our selves ; whence this Law , taken meerly as a Rule , demanding a confused and imperfect similitude of practice , will have no clear obligation or certain efficacy . 6. But farther to assure this exposition , I shall declare that the Duty thus interpreted is agreeable to reason , and may justly be required of us , upon considerations , which together will serve to press the observance of it , according to such measure . 1. It is reasonable that we should thus love our neighbour as our selves , because he is as our selves , or really in all considerable respects the same with us : We concur with him in all that is necessary , substantial , and stable ; we differ from him onely in things contingent , circumstantial , and variable ; in the which , of course or by chance we are liable in a small time as much to differ from our selves : in such respects we are not the same to day that we were yesterday , and shall be to morrow ; for we shift our circumstances as we do our cloaths ; our bodies are in continual flux , and our souls do much conform to their alteration ; our temper and complexion do vary with our air , our diet , our conversation , our fortunes , our age ; our parts grow and decay , our principles and judgments , our affections and desires are never fixed , and seldom rest long in the same place ; all our outward state doth easily change face ; so that if we consider the same person in youth and in age , in health and in sickness , in prosperity and in distress , may we not say quantùm mutatus ab illo , how quite another man is he grown ? Yet shall a man for such alterations surcease or abate his love to himself ? why then in regard to the like differences shall we less affect our neighbour , who is endowed with that common nature , which alone through all those vicissitudes sticketh fast in us ; who is the most express image of us , ( or rather a copy , drawn by the same hand , of the same orginal ) another self , attired in a divers garb of circumstances ? do we not so far as we despise or disaffect him , by consequence slight or hate our selves ; seeing ( except bare personality , or I know not what metaphysical identity ) there is nothing in him different from what is , or what may be in us ? 2. It is just that we should love our neighbour equally with our selves , because he really no less deserveth love , or because upon a fair judgment he will appear equally amiable : justice is impartial , and regardeth things as they are in themselves , abstracting from their relation to this or that person ; whence if our neighbour seem worthy of affection no less than we , it demandeth that accordingly we should love him no less . And what ground can there be of loving our selves which may not as well be found in others ? is it endowments of nature , is it accomplishments of knowledge , is it ornaments of vertue , is it accoustrements of fortune ; but is not our neighbour possessed of the same ; is he not at least capable of them , the collation and acquist of them depending on the same arbitrary bounty of God , or upon faculties and means commonly dispensed to all ? May not any man at least be as wise and as good as we ? why then should we not esteem , why not affect him as much ? doth relation to us alter the case ? is self as self lovely or valuable , doth that respect lend any worth or price to things ? Likewise , what more can justice find in our neighbour to obstruct or depress our love than it may observe in our selves ? hath he greater infirmities or defects , is he more liable to errours and miscarriages , is he guilty of worse faults than we ? If without arrogance and vinity we cannot affirm this , then are we as unworthy of love as he can be ; an● refusing any degree thereof to him , w● may as reasonably withdraw the sam● from our selves . 3. It is fit that we should be obliged to love our neighbour equally with ou● selves , because all charity beneath self love is defective , and all self-love abov● charity is excessive . It is an imperfect charity which dote not respect our neighbour according to his utmost merit and worth , which dote not heartily desire his good , which dote not earnestly promote his advantage i● every kind , according to our ability an● opportunity : and what beyond this can we do for our selves ? If in kind or degree we transcend this , it is not vertuous love or true friendship to our selves , but a vain fondness or perverse dotage ; proceeding from inordinate dispositions of soul , grounded on foolish conceits , begetting foul qualities and practises ; envy , strife , ambition , avarice , and the like . 4. Equity requireth that we should love our neighbour to this degree , because we are apt to claime the same measure of love from others : no mean respect or slight affection will satisfie us ; we cannot brook the least disregard or coldness ; to love us a little is all one to us as not to love us at all : it is therefore equitable that we should be engaged to the same height of charity toward others ; otherwise we should be allowed in our dealings to use double weights and measures , which is plain iniquity : what indeed can be more ridiculously absurd , than that we should pretend to receive that from others , which we are not disposed to yield to them upon the same ground and title ? 5. It is needfull that so great a charity should be prescribed , because none inferiour thereto will reach divers weighty ends designed in this Law ; namely , the general convenience and comfort of our lives in mutual society and entercourse : for if in considerable degree we do affect our selves beyond others , we shall be continually bickering and clashing with them about points of interest and credit ; scrambling with them for what may be had , and clambering to get over them in power and dignity ; whence all the passions annoying our souls , and all the mischiefs disturbing our lives must needs ensue . 6. That entire love which we owe to God our Creatour , and to Christ our Redeemer , doth exact from us no less a measure of Charity than this : for seeing they have so clearly demonstrated themselves to bear an immense love to men , and have charged us therein to imitate them ; it becometh us in conformity , in duty , in gratitude to them , to bear the highest we can , that is the same as we bear to our selves : for how can we love God enough , or with all our soul , if we do not accord with him in loving his friends and relations , his servants , his children with most entire affection ? If in God's judgment they are equal to us , if in his affection and care they have an equal share , if he in all his dealings is indifferent and impartial toward all , how can our judgment , our affection , our behaviour be right , if they do not conspire with him in the same measures ? 7. Indeed the whole tenour and Genius of our Religion do imply obligation to this pitch of charity , upon various accompts . It representeth all worldly goods and matters of private interest as very inconsiderable and unworthy of our affection , thereby substracting the fuel of immoderate self-love . It enjoineth us for all our particular concerns entirely to rely upon providence , so barring solicitude for our selves , and disposing an equal care for others . It declareth every man so weak , so vile , so wretched , so guilty of sin and subject to misery ( so for all good wholly indebted to the pure grace and mercy of God ) that no man can have reason to dote on himself , or to prefer himself before others : we need not cark , or prog , or scrape for our selves , being assured that God sufficiently careth for us . In its accompt the fruits and recompences of love to others in advantage to our selves do far surpass all present interests and enjoyments ; whence in effect the more or less we love others , answerably the more or less we love our selves , so that charity and self-love become coincident , and both run together evenly in one channel . It recommendeth to us the imitation of God's love and bounty , which are absolutely pure , without any regard , any capacity of benefit redounding to himself . It commandeth us heartily to love even our bitterest enemies and most cruel persecutours ; which cannot be performed without a proportionable abatement of self-love . It chargeth us not onely freely to impart our substance , but willingly to expose our lives for the good of our brethren ; in which case charity doth plainly match self-love ; for what hath a man more dear or precious than his life to lay out for himself . It representeth all men ( considering their divine extraction , and being formed after God's Image ; their designation for eternal glory and happiness , their partaking of the common redemption by the undertakings and sufferings of Christ , their being objects of God's tender affection and care ) so very considerable , that no regard beneath the highest will befit them . It also declareth us so nearly allied to them , and so greatly concerned in their good , ( we being all one in Christ , and members one of another ) that we ought to have a perfect complacency in their welfare , and a sympathy in their adversity , as our own . It condemneth self-love , self-pleasing , self-seeking as great faults , which yet ( even in the highest excess ) do not seem absolutely bad ; or otherwise culpable , than as including partiality , or detracting from that equal measure of charity , which we owe to others : for surely we cannot love our selves too much , if we love others equally with our selves ; we cannot seek our own good excessively , if with the same earnestness we seek the good of others . It exhibiteth supernatural aids of grace , and conferreth that Holy Spirit of love , which can serve to no meaner purposes , than to quell that sorry principle of niggardly selfishness , to which corrupt nature doth incline ; and to enlarge our hearts to this divine extent of goodness . 8. Lastly , many conspicuous examples , proposed for our direction in this kind of practice , do imply this degree of charity to be required of us . It may be objected to our discourse , that the duty , thus understood , is unpracticable , nature violently swaying to those degrees of self-love , which charity can no wise reach . This exception ( would time permit ) I should assoil , by shewing how far , and by what means we may attain to such a practice ; ( how at least by aiming at this top of perfection we may ascend nearer and nearer thereto ) in the mean time experience doth sufficiently evince possibility , and assuredly that may be done , which we see done before us : And so it is , pure charity hath been the root of such affections and such performances ( recorded by indubitable testimony ) toward others , which hardly any man can exceed in regard to himself ; nor indeed hath there scarce ever appeared any heroical vertue , or memorable piety , whereof charity overbearing selfishness , and sacrificing private interest to publick benefit , hath not been a main ingredient . For instance then Did not Abraham even prefer the good of others before his own , when he gladly did quit his countrey , patrimony , friends , and kindred to pass his days in a wandring pilgrimage , upon no other encouragement than an overture of blessing on his posterity ? Did not the charity of Moses stretch thus far , when for the sake of his brethren he voluntarily did exchange the splendours and delights of a Court for a condition of vagrancy and servility ; chusing rather , as the Apostle speaketh , to suffer affliction with the people of God , than to enjoy the pleasures of sin ? did not it overstretch , when ( although having been grievously affronted by them ) he wished that rather his name should be expunged from God's book , than that their sin should abide unpardoned ? Did not Samuel exercise such a charity , when being ingratefully and injuriously dismounted from his authority , he did yet retain toward that people a zealous desire of their welfare , not ceasing earnestly to pray for them ? Did not Jonathan love David equally with himself , when for his sake he chose to incur the displeasure of his father and his King ; when for his advantage he was content to forfeit the privilege of his birth , and the inheritance of a Crown ; when he could without envy or grudge look on the growing prosperity of his supplanter , could heartily wish his safety , could effectually protect it , could purchase it to him with his own great danger and trouble ? when he , that in gallantry of courage and vertue did yield to none , was yet willing to become inferiour to one born his subject , one raised from the dust , one taken from a sheep-coat ; so that unrepiningly and without disclain he could say , Thou shalt be King over Israel , and I shall be next unto thee : are not these pregnant evidences , that it was truly said in the story , The soul of Jonathan was knit to the soul of David , and he loved him as his own soul ? Did not the Psalmist competently practise this duty ; when in the sickness of his ingratefull adversaries he cloathed himself with sackcloath , he humbled his soul with fasting ; he bowed down heavily as one that mourneth for his mother ? Were not Elias , Jeremy , and other Prophets as much concerned for the good of their country-men as for their own , when they took such pains , when they run such hazards , when they endured such hardships not onely for them , but from them ; being requited with hatred and misusage for endeavouring to reclaim them from sin , and stop them from ruine ? May not the Holy Apostles seem to have loved mankind beyond themselves , when for its instruction and reformation , for reconciling it to God and procuring its salvation , they gladly did undertake and undergo so many rough difficulties , so many formidable dangers , such irksome pains and troubles , such extream wants and losses , such grievous ignominies and disgraces ; slighting all concerns of their own , and reliquishing whatever was most dear to them ( their safety , their liberty , their ease , their estate , their reputation , their pleasure , their very bloud and breath ) for the welfare of others ; even of those who did spitefully maligne and cruelly abuse them ? Survey but the Life of one among them ; mark the wearisome travels he underwent over all the earth , the solicitous cares which did possess his mind for all the Churches : the continual toils and drudgeries sustained by him in preaching by word and writing : in visiting , in admonishing , in all pastoral employments ; the imprisonments , the stripes , the reproaches , the oppositions and persecutions of every kind , and from all sorts of people , which he suffered ; the pinching wants , the desperate hazards , the lamentable distresses with the which he did ever conflict ; peruse those black catalogues of his afflictions registred by himself ; then tell me how much his charity was inferiour to his self-love ? did not at least the one vie with the other , when he for the benefit of his disciples was content to be absent from the Lord , or suspended from a certain fruition of glorious beatitude ; resting in this uncomfortable state , in this fleshly tabernacle wherein he groaned , being burthened , and longing for enlargement ? did he not somewhat beyond himself love those men , for whose salvation he wished himself accursed from Christ , or debarred from the assured enjoyment of eternal felicity ; those very men by whom he had been stoned , had been scourged , had been often beaten to extremity , from whom he had received manifold indignities and outrages ? Did not they love their neighbours as themselves , who sold their possessions , and distributed the prices of them for relief of their indigent brethren ? did not most of the ancient Saints and Fathers mount near the top of this duty , of whom it is by unquestionable records testified , that they did freely bestow all their private estate and substance on the poor , devoting themselves to the service of God and edification of his people ? Finally , Did not our Lord himself in our nature exemplifie this Duty , yea by his Practice far out-doe his Precept ? for , He who from the brightest glories , from the immense riches , from the ineffable joys and felicities of his celestial Kingdom , did willingly stoop down to assume the garb of a servant , to be cloathed with the infirmities of flesh , to become a man of sorrow , and acquainted with grief ; He who for our sake vouchsafed to live in extream penury and disgrace , to feel hard want , sore travel , bitter persecution , most grievous shame and anguish ; He who not onely did contentedly bear , but purposely did chuse to be accused , to be slandered , to be reviled , to be mocked , to be tortured , to pour forth his heart-bloud upon a cross , for the sake of an unprofitable , an unworthy , an impious , an ingratefull generation ; for the salvation of his open enemies , of base apostates , of perverse rebels , of villainous traitours ; He , who in the height of his mortal agonies did sue for the pardon of his cruel murtherers ; who did send his Apostles to them , did cause so many wonders to be done before them , did furnish all means requisite to convert and save them ; He that acted and suffered all this , and more than can be expressed , with perfect frankness and good will ; did he not signally love his neighbour as himself , to the utmost measure ? did not in him vertue conquer nature , and charity triumph over self-love ? This he did to seal and impress his Doctrine ; to shew us what we should doe , and what we can doe by his grace ; to oblige us and to encourage us unto a conformity with him in this respect : for , Walk in love , saith the Apostle , as Christ hath also loved us , and hath given himself for us ; And , This ( saith he himself ) is my commandment , that ye love one another as I have loved you : And how can I better conclude than in the recommendation of such an Example ? Now , our Lord Jesus Christ himself , and God even our father , who hath loved us , and hath given us everlasting consolation , and good hope through grace , comfort your hearts , and stablish you in every good word and work . The Fourth Sermon . MATT. 22. 39. Thou shalt love thy neighbour as thy self . I Have formerly discoursed on these words , and then shewed how they do import two observable Particulars ; first a Rule of our Charity , or that it should be like in nature ; then a Measure of it , or that it should be equal in degree to the love which we do bear to our selves . Of this latter interpretation I did assign divers reasons , urging the observance of the Precept according to that notion : but one material Point scantness of time would not allow me to consider ; which is the removal of an Exception , to which that interpretation is very liable , and which is apt to discourage from a serious application to the practice of this duty so expounded . If , it may be said , the Precept be thus understood , as to oblige us to love our neighbours equally with our selves , it will prove unpracticable , such a charity being meerly romantick and imaginary ; for who doth , who can love his neighbour in this degree ? nature powerfully doth resist , common sense plainly doth forbid that we should doe so : A natural instinct doth prompt us to love our selves , and we are forcibly driven there to by an unavoidable sense of pleasure and pain , resulting from the constitution of our body and soul , so that our own least good or evil are very sensible to us ; whereas we have no such potent inclination to love others ; we have no sense or a very faint one of what another doth enjoy or endure : doth not therefore nature plainly suggest , that our neighbours good cannot be so considerable to us as our own ? especially when charity doth clash with self-love , or when there is a competition between our neighbours interest and our own , is it possible that we should not be partial to our own side ? is not therefore this Precept such as if we should be commanded to fly , or to doe that which natural propension will certainly hinder ? In answer to this Exception I say , first , 1. Be it so , that we can never attain to love our neighbour altogether so much as our selves , yet may it be reasonable that we should be enjoined to doe so ; for Laws must not be depressed to our imperfection , nor rules bent to our obliquity ; but we must ascend toward the perfection of them , and strive to conform our practice to their exactness : If what is prescribed be according to the reason of things just and fit , it is enough although our practice will not reach it ; for what remaineth may be supplied by repentance and humility in him that should obey , by mercy and pardon in him that doth command . In the prescription of duty it is just , that what may be required ( even in rigour ) should be precisely determined , though in execution of justice or dispensation of recompence consideration may be had of our weakness ; whereby both the authority of our Governour may be maintained , and his clemency glorified . It is of great use , that by comparing the Law with our practice , and in the perfection of the one discerning the defect of the other , we may be humbled , may be sensible of our impotency , may thence be forced to seek the helps of grace and the benefit of mercy . Were the Rule never so low , our practice would come beneath it ; it is therefore expedient that it should be high , that at least we may rise higher in performance than otherwise we should doe ; for the higher we aim , the nearer we shall go to the due pitch ; as he that aimeth at heaven , although he cannot reach it , will yet shoot higher than he that aimeth onely at the house top . The height of duty doth prevent sloth and decay in vertue , keeping us in wholsome exercise and in continual improvement , while we be always climbing toward the top , and straining unto farther attainment : the sincere prosecution of which course , as it will be more profitable unto us , so it will be no less acceptable to God , than if we could thoroughly fulfill the Law : for in judgment God will onely reckon upon the sincerity and earnestness of our endeavour ; so that if we have done our best , it will be taken as if we had done all . Our labour will not be lost in the Lord ; for the degrees of performance will be considered , and he that hath done his duty in part shall be proportionably recompensed ; according to that of Saint Paul ; Every man shall receive his own reward according to his own work . Hence sometimes we are enjoined to be perfect as our heavenly father is perfect ; and to be holy as God is holy ; otherwhile to go on to perfection , and to press toward the mark ; which Precepts in effect do import the same thing ; but the latter implyeth the former , although in attainment impossible , yet in attempt very profitable : and surely he is likely to write best , who proposeth to himself the fairest Copy for his imitation . In fine , if we do act what is possible , or as we can , do conform to the Rule of Duty , we may be sure that no impossibility of this , or of any other sublime Law can prejudice us . I say of any other Law ; for it is not onely this Law , to which this exception may be made ; but many others , perhaps every one Evangelical Law , are alike repugnant to corrupt nature , and seem to surmount our ability . But neither is the performance of this task so impossible , or so desperately hard ( if we take the right course and use proper means toward it ) as is supposed ; as may somewhat appear , if we will weigh the following considerations . 1. Be it considered , that we may be mistaken in our accompt , when we do look on the impossibility or difficulty of such a practice , as it appeareth at present , before we have seriously attempted , and in a good method , by due means , earnestly laboured to atchieve it : for many things cannot be done at first , or with a small practice , which by degrees and a continued endeavour may be effected ; divers things are placed at a distance , so that without passing through the interjacent way we cannot arrive at them ; divers things seem hard before trial , which afterward prove very easie : it is impossible to fly up to the top of a steeple , but we may ascend thither by steps ; we cannot get to Rome without crossing the Seas , and travelling through France or Germany ; it is hard to comprehend a subtle Theoreme in Geometry if we pitch on it first , but if we begin at the simple principles , and go forward through the intermediate propositions we may easily attain a demonstration of it ; it is hard to swim , to dance , to play on an Instrument , but a little trial , or a competent exercise will render those things easie to us : So may the practice of this duty seem impossible , or insuperably difficult , before we have employed divers means , and voided divers impediments ; before we have inured our minds and affections to it , before we have tried our forces in some instances thereof , previous to others of a higher strein , and nearer the perfection of it . If we would set our selves to exercise charity in those instances , whereof we are at first capable without much reluctancy , and thence proceed toward others of a higher nature , we may find such improvement , and taste such content therein , that we may soon arise to incredible degrees thereof ; and at length perhaps we may attain to such a pitch , that it will seem to us base and vain to consider our own good before that of others , in any sensible measure ; And that nature which now so mightily doth contest in favour of our selves , may in time give way to a better nature , born of custome , affecting the good of others . Let not therefore a present sense or experience raise in our minds a prejudice against the possibility or practicableness of this duty . 2. Let us consider , that in some respects , and in divers instances it is very feasible to love our neighbour no less than our selves . We may love our neighbour truly and sincerely , out of a pure heart and a good conscience , and faith unfeigned , as Saint Paul doth prescribe ; or according to Saint Peter's injunction , from a pure heart love one another fervently ; and in this respect we can do no more toward our selves ; for truth admitteth no degrees , sincerity is a pure and compleat thing , exclusive of all mixture or alloy . And as to external acts at least it is plain that charity toward others may reach self-love ; for we may be as serious , as vigorous , as industrious in acting for our neighbours good , as we can be in pursuing our own designs and interests : for reason easily can manage and govern external practice ; and common experience sheweth the matter to this extent practicable , seeing that often men do employ as much diligence on the concerns of others , as they can do on their own ( being able to doe no more than their best in either case ) wherefore in this respect charity may vie with selfishness ; and practising thus far may be a step to mount higher . Also rational consideration will enable us to perform some interiour acts of charity in the highest degree ; for if we do but , ( as without much difficulty we may do ) apply our mind to weigh the qualities and the actions of our neighbour , we may thence obtain a true opinion and just esteem of him ; and ( secluding gross folly or flattery of our selves ) how can we in that respect or instance be more kind or benign to our selves ? Is it not also within the compass of our ability to repress those passions of soul , the eruption whereof tendeth to the wrong , dammage , and offence of our neighbour ; in regard to which practice Saint Paul affirmeth , that the Law may be fulfilled , Love , saith he , worketh no evil to his neighbour ; therefore love is the fulfilling of the law ? And what more in this respect can we perform for our selves ? 3. We may consider , that commonly we see men inclined by other principles to act as much or more for the sake of others , as they would for themselves . Moral honesty hath inclined some , ambition and popularity have excited others to encounter the greatest dangers , to attaque the greatest difficulties , to expose their safety , to sacrifice their lives for the welfare of their Countrey . Common friendship hath often done as much , and brutish love ( that mad friendship , as Seneca calleth it ) commonly doth far more : for what will not a fond Lover undertake and atchieve for his Minion , although she really be the worst enemy he can have ? yet for such a Snake will he not lavish his estate , prostitute his honour , abandon his ease , hazard his safety , shipwreck his conscience , forfeit his salvation ? what may not a Delilah obtain of her Sampson , a Cleopatra of her Anthony , how prejudicial soever it be to his own interest and welfare ? Why then may not a principle of Charity ( grounded on so much better reason , and backed by so much stronger motives ) be conceived able to engage men to the like practice ? why may not a man be disposed to doe that out of hearty good-will , which he can doe out of vain conceit , or vicious appetite ? why shall other forces overbear nature , and the power of charity be unable to match it ? 4. Let us consider , that those dispositions of soul which usually with so much violence do thwart the observance of this Precept , are not ingredients of true self-love , by the which we are directed to regulate our charity , but a spurious brood of our folly and pravity , which imply not a sober love of our selves , but a corrupt fondness toward an idol of our fancy mistaken for our selves . A high conceit of our worth or ability , of our fortune or worldly state , of our works and atchievements ; a great complacence or confidence in some endowment or advantage belonging to us , a stiff adherence to our own will or humour , a greedy appetite to some particular interest or base pleasure ; these are those , not attendants of natural self-love , but issues of unnatural depravedness in judgment and affections , which render our practice so exorbitant in this regard , making us seem to love our selves so immoderately , so infinitely ; so contracting our souls and drawing them inwards , that we appear indisposed to love our neighbour in any considerable degree : If these ( as by serious consideration they may be ) were voided , or much abated , it would not be found so grievous a matter to love our neighbour as our selves ; for that sober love remaining behind , to which nature inclineth , and which reason approveth , would rather help to promote than yield any obstacle to our charity ; if such perverse selfishness were checked and depressed , but natural kindness cherished and advanced , then true self-love and charity would compose themselves into near a just poise . 5. Indeed ( which we may further consider ) our nature is not so absolutely averse or indisposed to the practice of such charity , as to those may seem , who view it slightly , either in some particular instances , or in ordinary practice ; nature hath furnished us with strong instincts for the defence and sustenance of our life ; and common practice is depraved by ill education and custom ; these some men poring on do imagin no room left for charity in the constitution of men ; but they consider not , that one of these may be so moderated , and the other so corrected , that charity may have a fair scope in mens heart and practice ; and they slip over divers pregnant marks of our natural inclination thereto . Man having received his soul from the breath of God , and being framed after the image of his most benign parent , there do yet abide in him some features resembling God , and reliques of the divine original ; there are in us seeds of ingenuity , of equity , of pity , of benignity , which being cultivated by sober consideration and good use ( under the conduct , and aid of heavenly grace ) will produce noble fruits of charity . The frame of our nature so far disposeth us thereto , that our bowels are touched with sensible pain upon the view of any calamitous object ; our fancy is disturbed at the report of any disaster befalling any person ; we can hardly see or reade a Tragedy without motions of compassion . The practice of benignity , of courtesy , of clemency at first sight , without any discursive reflexion , doth obtain approbation and applause from us ; being no less gratefull and amiable to the mind than beauty to our eyes , harmony to our ears , fragrancy to our smell , and sweetness to our palate ; and to the same mental sense malignity , cruelty , harshness , all kinds of uncharitable dealing are very disgustfull and loathsome . There wanteth not any commendation to procure a respect for Charity ; nor any invective to breed abhorrence of uncharitableness , nature sufficiently prompting to favour the one and to detest the other . The practice of the former in common language hath ever been styled humanity , and the disposition from whence it floweth is called good-nature ; the practice of the latter is likewise termed inhumanity , and its source ill-nature ; as thwarting the common notions and inclinations of mankind , devesting us of our manhood , and rendring us a sort of monsters among men . No quality hath a clearer repute , or is commonly more admired than generosity , which is a kind of natural charity , or hath a great spice thereof ; No disposition is more despised among men than niggardly selfishness ; whence commonly men are ashamed to avow self-interest as a principle of their actions , ( rather fathering them on some other cause ) as being conscious to themselves that it is the basest of all principles . Whatever the censurers and detractours of humane nature do pretend , yet even themselves do admire pure beneficence , and contemn selfishness ; for ( if we look to the bottom of their intent ) it is hence , they are bent to slander mankind as void of good nature , because out of malignity they would not allow it a quality so excellent and divine . Wherefore according to the general judgment and conscience of men ( to omit other considerations ) our nature is not so averse from charity , or destitute of propensions thereto ; and therefore cherishing the natural seeds of it , we may improve it to higher degrees . 6. But supposing the inclinations of nature , as it now standeth in its depraved and crazy state , do so mightily obstruct the practice of this duty in the degree specified , so that however we cannot by any force of reason or philosophy attain to desire so much or relish so well the good of others as our own , yet we must remember , that a subsidiary power is by the divine mercy dispensed , able to controll and subdue nature to a compliance , to raise our practice above our natural forces . We have a like averseness to other spiritual duties ( to the loving God with all our hearts , to the mortifying our flesh and carnal desires , to the contempt of wordly things , and placing our happiness in spiritual goods ) yet we are able to perform them by the succour of grace , and in virtue of that omnipotency which Saint Paul assumed to himself when he said , I can doe all things by Christ enabling me . If we can get the Spirit of love ( and assuredly we may get it , if we carefully will seek it , with constant fervency imploring it from him , who hath promised to bestow it on those that ask it ) it will infuse into our minds that light , whereby we shall discern the excellency of this duty , together with the folly and baseness of that selfishness which crosseth it ; it will kindle in our hearts charitable affections , disposing us to wish all good to our neighbour , and to feel pleasure therein ; it will render us partakers of that divine nature , which so will guide and urge us in due measure to affect the benefit of others , as now corrupt nature doth move us unmeasurably to covet our own ; being supported and elevated by its virtue we may , ( surmounting the clogs of fleshly sense and conceit ) soar up to the due pitch of charity ; being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God to love one another ; and endowed with the fruits of the Spirit , which are love , gentleness , goodness , meekness , and created according to God in Christ Jesus to the practice of answerable good works . 7. There are divers means conducible to the abatement of difficulty in this practice , which I shall propose , referring the matter to issue upon due trial of them . 1. Let us carefully weigh the value of those things which immoderate self-love doth affect in prejudice to charity , together with the worth of those which charity doth set in balance to them . Aristotle himself doth observe , that the ground of culpable self-love , scraping , scrambling , scuffling for particular interest , is mens high esteem , and passion for , and greedy appetite of wealth , of honours , of corporeal pleasures ; whereas vertuous persons not admiring those things will constanly act for honesty sake , and out of love to their friends or countrey ; wherein although they most really benefit and truly gratifie them selves , yet are they not blamed for selfishness . And so indeed it is ; If we rightly did apprehend the infinite vanity of all wordly goods , the meanness of private concerns , the true despicableness of all those honours , those profits , those delights on which commonly men do so dote , we should not be so fond or jealous of them , as to scrape or scuffle for them , envying or grutching them to others ; If we did conceive the transcendent worth of future rewards allotted to this and other vertues , the great considerableness of publick good at which charity aimeth , the many advantages which may accrue to us from our neighbours welfare , ( entertained with complacence , and wisely accommodated to our use ) we should not be so averse from tendring his good as our own . 2. Let us consider our real state in the world , in dependance upon the pleasure and providence of Almighty God. If we look upon our selves as subsisting onely by our own care and endeavour , without any other patronage or help , it may thence prove hard to regard the interests of others as comparable to our own ; seeing then in order to our living with any convenience , it is necessary that we should be solicitous for our own preservation and sustenance , that will engage us to contend with others as competitours for the things we need , and uncapable otherwise to attain : But if ( as we ought to doe , and the true state of things requireth ) we consider our selves as subsisting under the protection , and by the providence of God , who no less careth for us than for others , and no less for others than for us ( for , as the Wise-man saith , he careth for all alike ) who recommendeth to us a being mutually concerned each for other , and is engaged to keep us from suffering thereby ; who commandeth us to disburthen our cares upon himself ; who assuredly will the better provide for us , as we do more further the good of others : If we do consider thus , it will deliver us from solicitude concerning our subsistence and personal accommodations , whence we may be free to regard the concerns of others , with no less application than we do regard our own . As living under the same Government and Laws ( being members of one Commonwealth , one Corporation , one Family ) disposeth men not onely willingly but earnestly to serve the publick interest , beyond any hopes of receiving thence any particular advantage answerable to their pain and care ; so considering our selves as members of the world , and of the Church , under the governance and patronage of God , may disengage us from immoderate respect of private good , and incline us to promote the common welfare . 3. There is one plain way of rendring this duty possible , or of perfectly reconciling charity to self-love ; which is , a making the welfare of our neighbour to be our own , which if we can doe , then easily may we desire it most seriously , then may we promote it with the greatest zeal and vigour ; for then it will be an instance of self-love to exercise charity , then both these inclinations conspiring will march evenly together , one will not extrude nor depress the other . It may be hard , while our concerns appear divided , not to prefer our own , but when they are coincident , or conspire together , the ground of that partiality is removed . Nor is this an imaginary course , but grounded in reason , and thereby reducible to practice : for considering the manifold bands of relation ( natural , civil , or spiritual ) between men , as naturally of the same kind and bloud , as civilly members of the same society , as spiritually linked in one brotherhood ; considering the mutual advantages derivable from the wealth and welfare of each other , ( in way of needfull succour , advice and comfort , of profitable commerce , of pleasant conversation ) ; considering the mischiefs , which from our neighbours indigency and affliction we may incur , they rendring him as a wild beast , unsociable , troublesome and formidable to us ; considering that we cannot be happy without good nature , and good humour , and that good nature cannot behold any sad object without pity and dolorous resentment , good humour cannot subsist in prospect of such objects ; considering that charity is an instrument , whereby we may apply all our neighbours good to our selves , it being ours , if we can find complacence therein ; it may appear reasonable to reckon all our neighbours concerns to our accompt . That this is practicable , experience may confirm ; for we may observe , that men commonly do thus appropriate the concerns of others , resenting the disasters of a friend , or of a relation with as sensible displeasure as they could their own ; and answerably finding as high a satisfaction in their good fortune . Yea many persons do feel more pain by compassion for others , than they could do in sustaining the same evils ; divers can with a stout heart undergo their own afflictions , who are melted with those of a friend or brother . Seeing then in true judgment humanity doth match any other relation , and Christianity far doth exceed all other alliances , why may we not on them ground the like affections and practices , if reason hath any force , or consideration can any wise sway in our practice ? 4. It will greatly conduce to the perfect observance of this Rule , to the depression of self-love , and advancement of charity to the highest pitch , if we do studiously contemplate our selves , strictly examining our conscience , and seriously reflecting on our unworthiness and vileness ; the infirmities and defects of nature , the corruptions and defilements of our soul , the sins and miscarriages of our lives ; which doing , we shall certainly be far from admiring or doting on our selves ; but rather , as Job did , we shall condemn and abhor our selves ; when we see our selves so deformed and ugly , how can we be amiable in our own eyes ? how can we more esteem or affect our selves than others , of whose unworthiness we can hardly be so conscious or sure ? what place can there be for that vanity and folly , for that pride and arrogance , for that partiality and injustice , which are the sources of immoderate self-love ? 5. And lastly , we may from many conspicuous Experiments and Examples be assur'd that such a practice of this Duty is not impossible ; but these I have already produced and urged in the precedent Discourse , and shall not repeat them again . The Fifth Sermon . EPHESIANS 5. 2. And walk in love . SAint Paul telleth us , that the end of the commandment ( or the main scope of the Evangelical Doctrine ) is charity , out of a pure heart and a good conscience , and faith unfeigned ; that charity is a general principle of all good practice , ( let all your things be done in charity ) ; that it is the sum and abridgment of all other duties , so that he that loveth another , hath fulfilled the whole law ; that it is the chief of the Theological vertues ; the prime fruit of the divine Spirit , and the band of perfection , which combineth and consummateth all other graces . Saint Peter enjoineth us that to all other vertues we should add charity , as the top and crown of them ; and , Above all things , saith he , have fervent charity among your selves . Saint James styleth the Law of Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the royal , or Sovereign Law. Saint John calleth it , in way of excellence , the commandment of God ( This is his commandement that we should love one another . ) Our Lord claimeth it for his peculiar Law , This is my commandment ; and a new commandment I give unto you , that ye love one another . And he maketh the observance of it the special badge and cognizance of his followers ; By this shall all men know that ye are my disciples , if ye love one another . It being therefore a duty of so grand importance , it is most requisite that we should well understand it , and faithfully observe it ; to which purposes I shall by God's assistance endeavour to confer somewhat , first by explaining its Nature , then by pressing the observance of it by several Inducements . The nature of it will , as I conceive , be best understood by representing the several chief Acts , which it comprizeth or implyeth as necessary prerequisites , or essential ingredients , or inseparable adherents to it ; some internally resident in the soul , others discharged in external performance ; together with some special properties of it . And such are those which follow . I. Loving our neighbour doth imply , that we should value and esteem him : this is necessary , for affection doth follow opinion ; so that we cannot like any thing which we do not esteem , or wherein we do not apprehend some considerable good , attractive of affection ; that is not amiable which is wholly contemptible ; or so far as it is such . But in right judgment no man is such ; for the Wise man telleth us , that He that despiseth his neighbour , sinneth ; and , He is void of understanding that despiseth his neighbour ; but no man is guilty of sin or folly for despising that which is wholly despicable . It is indeed true , that every man is subject to defects , and to mischances , apt to breed contempt , especially in the minds of vulgar and weak people ; but no man is really despicable . For Every man living hath stamped on him the venerable Image of his glorious Maker , which nothing incident to him can utterly deface . Every man is of a divine extraction , and allied to heaven by nature and by grace ; as the Son of God , and the Brother of God Incarnate . If I did despise the cause of my man-servant or of my maid-servant when they contended with me ; what then shall I do when God riseth up , and when he visiteth what shall I answer him ? Did not he that made me in the womb , make him ? and did not one fashion us in the womb ? Every man is endewed with that celestial faculty of reason , inspired by the Almighty , ( for There is a spirit in man , and the inspiration of the Almighty giveth them understanding ) and hath an immortal spirit residing in him ; or rather is himself an Angelical spirit dwelling in a visible tabernacle . Every man was originally designed and framed for a fruition of eternal happiness . Every man hath an interest in the common redemption , purchased by the bloud of the Son of God , who tasted death for every one . Every man is capable of Sovereign bliss , and hath a crown of endless glory offered to him . In fine , every man , and all men alike , antecedently to their own will and choice , are the objects of his love , of his care , of his mercy ; who is loving unto every man ; and whose mercy is over all his works ; who hath made the small and the great , and careth for all alike ; who is rich , in bounty and mercy , toward all that call upon him . How then can any man be deemed contemptible , having so noble relations , capacities , and privileges ? How a man standeth in esteem with God Elihu telleth us , God ( saith he ) is mighty and despiseth not any ; although he be so mighty , so excellent in perfection , so infinitely in state exalted above all , yet doth not he slight any ; and how can we contemn those , whom the certain voucher and infallible judge of worth deigneth to value ? Indeed God so valued every man as to take great care , to be at great cost and trouble , to stoop down from heaven , to assume mortal flesh , to endure pinching wants and sore distresses , to taste death for every one . We may ask with Saint Paul , Why dost thou set at nought thy brother ? Is it for the lowness of his condition , or for any misfortune that hath befallen him ? but are not the best men , are not all men , art not thou thy self obnoxious to the like ? hath not God declared that he hath a special regard to such ? and are not such things commonly disposed by his hand with a gracious intent ? Is it for meanness of parts , or abilities , or endowments ? but are not these the gifts of God , absolutely at his disposal , and arbitrarily distributed , or preserved ; so that thou who art so wise in thy own conceit to day , mayest by a disease , or from a judgment ( deserved by thy pride ) become an Idiot to morrow ? have not many good and therefore many happy men wanted those things ? Is it for moral imperfections or blemishes ; for vicious habits , or actual misdemeanours ? these indeed are the onely debasements and disparagements of a man ; yet do they not expunge the characters of Divinity impressed on his nature ; and he may be God's mercy recover from them : And are not we our selves , if grace do not uphold us , liable to the same ? yea may we not , if without partiality or flattery we examin our selves , discern the same within us , or other defects equivalent ? And however is not pity rather due to them than contempt ? whose character was it , that they trusted they were righteous and despised others ? That the most palpable offender should not be quite despised God had a special care in his Law , for that end moderating punishment , and restraining the number of stripes ; If ( saith the Law ) the wicked man be worthy to be beaten , the Judge shall cause him to lye down , and to be beaten before his face , according to his fault , by a certain number ; forty stripes he may give him and not exceed ; lest if he should exceed , and beat him above these with many stripes , then thy brother should seem vile unto thee . We may consider , that the common things ( both good and bad ) wherein men agree , are far more considerable than the peculiar things wherein they differ ; to be a Man is much beyond being a Lord , or a Wit , or a Philosopher ; to be a Christian doth infinitely surpass being an Emperour , or a learned Clerk ; to be a Sinner is much worse than to be Begger or an Idiot : The agreement of men is in the substance and body of things ; the difference is in a circumstance , a fringe , or a shadow about them ; so that we cannot despise another man , without reflecting contempt on our selves , who are so very like him , and not considerably better than he , or hardly can without arrogance pretend to be so . We may therefore , and reason doth require that we should value our neighbour ; and it is no impossible or unreasonable Precept which Saint Peter giveth us , to Honour all men ; and with it a charitable mind will easily comply ; it ever will descry something valuable , something honourable , something amiable in our neighbour ; it will find somewhat of dignity in the meanest , somewhat of worth in the basest , somewhat hopefull in the most degenerate of men ; it therefore will not absolutely slight or scorn any man whatever , looking on him as an abject or forlorn wretch , unworthy of consideration . It is indeed a point of charity to see more things estimable in others than in our selves ; or to be apprehensive of more defects meriting disesteem in our selves than in others ; and consequently in our opinion to prefer others before us , according to those Apostolical Precepts , Be kindly affected one toward another with brotherly love , in honour preferring one another . In lowliness of mind let each esteem other better than themselves . Be subject one to another . II. Loving our neighbour doth imply a sincere and earnest desire of his welfare , and good of all kinds , in due proportion : for it is a property of love , that it would have its object most worthy of it self , and consequently that it should attain the best state whereof it is capable , and persist firm therein ; to be fair and plump , to flourish and thrive without diminution or decay ; this is plain to experience in respect to any other thing ( a horse , a flower , a building , or any such thing ) which we pretend to love ; wherefore charity should dispose us to be thus affected to our neighbour ; so that we do not look upon his condition or affairs with an indifferent eye , or cold heart , but are much concerned for him , and put forth hearty wishes for his interests : we should wish him adorned with all vertue , and accomplished with all worthy endowments of soul ; we should wish him prosperous success in all his designs , and a comfortable satisfaction of his desires ; we should wish him with alacrity of mind to reap the fruits of his industry , and to enjoy the best accommodations of his life . Not formally and in complement , as the mode is , but really and with a cordial sense , upon his undertaking any enterprize , we should wish him good speed ; upon any prosperous success of his endeavours , we should bid him joy ; wherever he is going , whatever he is doing , we should wish him peace and the presence of God with him : we should tender his health , his safety , his quiet , his reputation , his wealth , his prosperity in all respects ; but especially with peculiar ardency we should desire his final welfare , and the happiness of his soul , that being incomparably his chief concern . Hence readily should we pour forth our prayers , which are the truest expressions of good desire , for the welfare of our neighbour , to him who is able to work and bestow it . Such was the charity of Saint Paul for his Country-men , signified in those words , Brethren , my hearts desire ▪ and prayer to God for Israel is , that they may be saved ; such was his love to the Philippians , God is my record how greatly I long after you all , in the bowels of Iesus Christ ; and this I pray , that your love may abound more and more in knowledge , and in all judgment — Such was Saint John ' s charity to his friend Gaius , to whom he said , Beloved , I wish above all things , that thou maist prosper and be in health even as thy soul prospereth . Such is the charity , which we are enjoined to express toward all men , by praying for all men , in conformity to the charity of God , who will have all men to be saved , and to come to the knowledge of the truth . Such is the charity we are commanded to use toward our enemies , blessing those who curse us , and praying for those who despitefully use us , and persecute us ; the which was exemplified by our Lord , by Saint Stephen , by all the Holy Apostles . III. Charity doth imply a complacence or delightfull satisfaction in the good of our neighbour ; this is consequent on the former property , for that joy naturally doth result from events agreeable to our desire : Charity hath a good eye , which is not offended or dazled with the lustre of its neighbour's vertue , or with the splendour of his fortune , but vieweth either of them steadily with pleasure , as a very delightfull spectacle ; It beholdeth him to prosper and flourish , to grow in wealth and repute not onely without envious repining , but with gladsome content : Its property is to rejoice with them that rejoice ; to partake of their enjoyments , to feast in their pleasures , to triumph in their success . As one member doth feel the health , and the delight which another immediately doth enjoy ; so hath a charitable man a sensible complacence in the welfare and joy of his neighbour . His prosperity of any kind , in proportion to its importance , doth please him ; but especially his spiritual proficiency and improvement in vertue doth yield matter of content ; and his good deeds he beholdeth with abundant satisfaction . This is that instance of charity which S. Paul so frequently doth express in his Epistles , declaring the extream joy he did feel in the faith , in the vertue , in the orderly conversation of those brethren to whom he writeth . This charity possessed Saint John , when he said , I have no greater joy than to hear that my children walk in truth . This is the charity of heaven , which doth even cheer the Angels , and doth enhance the bliss of the blessed Spirits there ; of whom it is said , There is joy in heaven over every sinner that repenteth . Hence , This is the disposition of charitable persons sincerely to congratulate any good occurrence to their neighbour ; they are ready to conspire in rendring thanks and praise to the Authour of their welfare ; taking the good conferred on their neighbour as a blessing and obligation on themselves ; so that they upon such occasions are apt to say with Saint Paul ; What thanks can we render to God for you , for all the joy wherewith we joy for your sakes before God ? and , We are bound to thank God always for you , brethren , because that your faith groweth exceedingly , and that the charity of every one of you all toward each other aboundeth : and , I thank my God always on your behalf for the grace of God , which is given you by Jesus Christ , that in every thing ye are enriched by him . It is a Precept of Saint Paul , Give thanks always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is translated for all things , but it might as well be rendred for all persons , according to that Injunction , I exhort , that first of all supplications , prayers , intercessions , and giving of thanks be made for all men ; Not onely Prayers are to be made , but Thanksgivings are to be offered for all men , out of general charity . IV. Correspondently , Love of our neighbour doth imply condolency and commiseration of the evils befalling him : for what we love , we cannot without displeasure behold lying in a bad condition , sinking into decay , or in danger to perish ; so to a charitable mind the bad state of any man is a most unpleasant and painfull sight . It is the property of Charity to mourn with those that mourn ; not coldly , but passionately , ( for 't is , to weep with those that weep ) resenting every mans case with an affection sutable thereto , and as he doth himself resent it . Is any man fallen into disgrace ? charity doth hold down its head , is abashed and out of countenance , partaking of his shame : Is any man disappointed of his hopes or endeavours ? charity crieth out alas , as if it were it self defeated : Is any man afflicted with pain or sickness ? charity looketh sadly , it sigheth and groaneth , it fainteth and languisheth with him : Is any man pinched with hard want ? charity if it cannot succour , it will condole : doth ill news arrive ? charity doth hear it with an unwilling ear , and a sad heart , although not particularly concerned in it : The sight of a Wreck at Sea , of a Field spread with Carcases , of a Country desolated , of Houses burnt , and Cities ruined , and of the like calamities incident to mankind , would touch the bowels of any man ; but the very report of them would affect the heart of charity : It doth not suffer a man with comfort or ease to enjoy the accommodations of his own state , while others before him are in distress : It cannot be merry while any man in presence is sorrowfull ; it cannot seem happy while its neighbour doth appear miserable : It hath a share in all the afflictions which it doth behold or hear of ; according to that instance in Saint Paul of the Philippians , Ye have done well , that ye did communicate with ( or partake in ) my afflictions ; and according to that Precept , Remember those which are in bonds , as bound with them . Such was the charity of Job : Did not I weep for him that was in trouble ? was not my soul grieved for the poor ? Such was the charity of the Psalmist , even toward his ingratefull enemies , They ( saith he ) rewarded me evil for good to the spoiling of my soul ; but as for me , when they were sick , my cloathing was sackcloath , I humbled my soul with fasting — I behaved my self , as though it had been my friend or my brother , I bowed down heavily as one that mourneth for his mother . Such was the charity of Saint Paul ; Who is weak , said he , and I am not weak ▪ who is offended , and I burn not ? with fervent compassion . Such was the charity of our Saviour ; which so reigned in his heart , that no passion is so often attributed to him as this of pity ; it being expressed to be the motive of his great works . Jesus ( saith Saint Matthew ) went forth , and saw a great multitude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and was moved ( in his bowels ) with compassion toward them , and he healed their sick ; and , I have compassion on the multitude , because they have nothing to eat , and I will not send them away fasting , lest they faint in the way ; and , Iesus had compassion on them , and touched their eyes ; and , Jesus moved with compassion put forth his hand and touched him ( the Leper ) and saith unto him , I will , be thou clean ; and , When the Lord saw her ( the Widow of Naim , whose Son was carried out ) he had compassion on her ; and , He beheld the city and wept over it , considering the miseries impendent on it , as a just punishment of their outragious injuries against himself ; and when the two good Sisters did bewail their Brother Lazarus , He groaned in spirit and was troubled ; and wept with them ; whence the Jews did collect , Behold how he loved him . Thus any calamity or misfortune befalling his neighbour doth raise distastefull regret and commiseration in a charitable soul ; but especially moral evils ( which indeed are the great evils , in comparison whereto nothing else is evil ) do work that effect : To see men dishonour and wrong their Maker , to provoke his anger , and incur his disfavour ; to see men abuse their reason , and disgrace their nature ; to see men endammage their spiritual estate , to endanger the loss of their souls , to discost from their happiness , and run into eternal ruine , by distemper of mind , and an inordinate conversation ; this is most afflictive to a man endewed with any good degree of charity . Could one see a man sprawling on the ground , weltring in his bloud , with gaping wounds , gasping for breath , without compassion ? And seeing the condition of him that lieth groveling in sin , weltring in guilt , wounded with bitter remorse and pangs of conscience , nearly obnoxious to eternal death , is far worse and more deplorable , how can it but touch the heart of a charitable man , and stir his bowels with compassionate anguish ? Such was the excellent charity of the Holy Psalmist , signified in those ejaculations , I beheld the transgressours and was grieved , because they kept not thy word ; and , Rivers of waters run down mine eyes , because men keep not thy law . Such was the charity of Saint Paul toward his incredulous and obdurate Country-men ( notwithstanding their hatred and ill treatment of himself ) the which he so earnestly did aver in those words , I say the truth , I lie not , my conscience also bearing me witness in the Holy Ghost , that I have great heaviness and continual sorrow in my heart for them . Such was the charity of our Lord , which disposed him as to a continual sense of mens evils , so upon particular occasions to grieve at their sins and spiritual wants ; as when the Pharisees maligned him for his doing good , he ( 't is said ) did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grieve ( or condole ) for the hardness of their heart ; and when he saw the multitudes , he was moved with compassion on them , because they fainted , and were scattered abroad , as sheep having no shepheard ; and , when he wept over Jerusalem , because it did not know in its day the things which belonged to its peace ( either temporal , or eternal . ) This is that charity , which God himself in a wonderfull and incomprehensible manner doth exemplifie to us ; for he is the Father of pities ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full of bowels ; his bowels are troubled , and do sound , when he is ( for upholding justice , or reclaiming sinners ) constrained to inflict punishment ; of him 't is said , that his soul was grieved for the misery of Israel ; and , that he was afflicted in all the afflictions of his people : So incredible miracles doth infinite charity work in God , that the impassible God in a manner should suffer with us , that happiness it self should partake take in our misery , that grief should spring up in the fountain of joy : How this can be , we thoroughly cannot well apprehend , but surely those expresses are used in condescension to signifie the greatly charitable benignity of God , and to shew us our duty , that we should be mercifull as our heavenly Father is mercifull , sympathizing with the miseries and sorrows of our brethren . This is that duty , which is so frequently inculcated ; when we are charged to put on bowels of pity , to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) tender-hearted , to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) compassionate one toward another . Hence it is , that good men in this world cannot live in any briskness of mirth or height of jollity , their own enjoyments being tempered by the discontents of others ; the continual obvious spectacles of sorrow , and of sin damping their pleasures , and quashing excessive transports of joy : for who could much enjoy himself in an hospital , in a prison , in a charnel ? V. It is generally a property of Love to appropriate its Object ; in apprehension and affection embracing it , possessing it , enjoying it as its own : So charity doth make our neighbour to be ours , engaging us to tender his case , and his concerns as our own ; so that we shall exercise about them the same affections of soul ( the same desires , the same hopes and fears , the same joys and sorrows ) as about our own nearest and most peculiar interest ; so that his danger will affright us , and in his security we shall find repose ; his profit is gain , and his losses are dammages to us ; we do rise by his preserment , and sink down by his fall ; his good speed is a satisfaction , and his disappointment a cross to us ; his enjoyments afford pleasure , and his sufferings bring pain to us . So charity doth enlarge our minds beyond private considerations , conferring on them an universal interest , and reducing all the world within the verge of their affectionate care ; so that a mans self is a very small and inconsiderable portion of his regard ; whence Charity is said not to seek its own things , and we are commanded not to look on our own things ; for that the regard which charity beareth to its own interest in comparison to that , which it beareth toward the concerns of others , hath the same proportion as one man hath to all men , being therefore exceedingly small , and as it were none at all . This ( saith Saint Chrysostome ) is the Canon of most perfect Christianisme , this is an exact boundary , this is the highest top of it , to seek things profitable to the publick : And according to this rule charity doth walk , it prescribeth that compass to it self , it aspireth to that pitch ; it disposeth to act as Saint Paul did , I please all men in all things , not seeking mine own profit , but the profit of many , that they may be saved . VI. It is a property of Love to affect union , or the greatest approximation that can be to its Object : As hatred doth set things at distance , making them to shun or chase away one another ; so love doth attract things , doth combine them , doth hold them fast together ; every one would be embracing and enjoying what he loveth in the manner whereof it is capable : So doth charity dispose a man to conjunction with others ; it soon will breed acquaintance , kind conversation , and amicable correspondence with our neighbour . It would be a stranger to no man to whom by its entercourse it may yield any benefit or comfort . Its arms are always open , and its bosome free to receive all , who do not reject or decline its amity . It is most frankly accessible , most affable , most tractable , most sociable , most apt to interchange good offices ; most ready to oblige others , and willing to be obliged by them . It voideth that unreasonable suspiciousness and diffidence , that timorous shieness , that crafty reservedness , that supercilious morosity , that fastidious sullenness , and the like untoward dispositions , which keep men in estrangement , stifling good inclinations to familiarity and friendship . VII . It is a property of Love to desire a reciprocal affection ; for that is the surest possession and firmest union , which is grounded upon voluntary conspiring in affection ; and if we do value any person , we cannot but prize his good will and esteem . Charity is the mother of friendship , not onely as inclining us to love others , but as attracting others to love us ; disposing us to affect their amity , and by obliging means to procure it . Hence is that Evangelical Precept so often enjoined to us , of pursuing peace with all men , importing that we should desire and seek by all fair means the good will of men , without which peace from them cannot subsist ; for if they do not love us , they will be infesting us with unkind words or deeds . VIII . Hence also Charity disposeth to please our neighbour , not onely by inoffensive but by obliging demeanour ; by a ready complaisance and compliance with his fashion , with his humour , with his desire in matters lawfull , or in a way consistent with duty and discretion . Such charity Saint Paul did prescribe , Let every one please his neighbour for his good to edification : Such he practised himself , Even as I please all men in all things , not seeking mine own profit ; and , I have made my self a servant to all , that I might gain the more . Such was the charity of our Lord , for even Christ pleased not himself : He indeed did stoop to converse with sorry men in their way , he came when he was invited , he accepted their entertainment , he from the frankness of his conversation with all sorts of persons did undergo the reproach of being a wine-bibber , a friend of Publicans and sinners : It is the Genius and complexion of charity to affect nothing uncouth or singular in matters of indifferent nature ; to be candid , not rigid in opinion ; to be pliable ; not stiff in humour ; to be smooth and gentle , not rugged and peevish in behaviour . It doth indeed not flatter , not sooth , not humour any man in bad things , or in things very absurd and foolish ; it would rather chuse to displease and cross him , than to abuse , to delude , to wrong , or hurt him ; but excepting such cases , it gladly pleaseth all men , denying its own will and conceit to satisfie the pleasure and fancy of others ; practising that which Saint Peter injoined in that Precept , be of one mind , be compassionate , love as brethren , be pitifull , be courteous ; or as Saint Paul might intend , when he bid us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to gratifie , to indulge one another . IX . Love of our neighbour doth imply readiness upon all occasions to do him good , to promote and advance his benefit in all kinds . It doth not rest in good opinions of mind , and good affections of heart , but from those roots doth put forth abundant fruits of real beneficence ; it will not be satisfied with faint desires , or sluggish wishes , but will be up and doing what it can for its neighbour . Love is a busie and active , a vigorous and sprightfull , a couragious and industrious disposition of soul ; which will prompt a man , and push him forward to undertake or undergo any thing , to endure pains , to encounter dangers , to surmount difficulties for the good of its object . Such is true charity ; it will dispose us to love , as Saint John prescribeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in work and in truth ; not onely in mental desire , but in effectual performance ; not onely in verbal pretence , but in real effect . Hence charity will render a man a General benefactour , in all matters , upon all occasions ; affording to his neighbour all kinds of assistance and relief , according to his neighbours need , and his own ability : It will make him a bountifull dispenser of his goods to the poor , a comforter of the afflicted , a visiter of the sick , an instructour of the ignorant , an adviser of the doubtfull , a protectour of the oppressed , a hospitable entertainer of strangers , a reconciler of differences , an intercessour for offenders , an advocate of those who need defence , a succourer of all that want help . The practice of Job describeth its nature ; I ( saith he ) delivered the poor that cried , and the fatherless , and him that had none to help him : The blessing of him that was ready to perish came upon me , and I caused the widows heart to sing for joy . I was eyes to the blind , and feet was I to the lame ; I was a father to the poor , and the cause which I knew not I searched out ; And I brake the jaws of the wicked , and plucked the spoil out of his teeth . If I have held the poor from their desire , or have caused the eyes of the widow to fail ; Or have eaten my morsel my self alone ; and the fatherless hath not eaten thereof ; If I have seen any perish for want of cloathing , or any poor without covering . The stranger did not lodge in the street ; but I opened my doors to the traveller . Such is a charitable man ; the Sun is not more liberal of his light and warmth , than he is of beneficial influence . He doth not spare his substance , being rich in good works , ready to distribute , willing to communicate ; And where his estate faileth , yet the contribution of his endeavour will not be wanting ; he will be ready to draw and press others to beneficence ; so doing good not onely according to his power , but in a manner beyond it , making the ability of others to supply his own weakness , and being liberal with their wealth . The description of Cimon is a good character of a charitable man , Nulli fides ejus , nulli opera , nulli res familiaris defuit . Thus may the poorest men be great benefactours ; so the poor Apostles who had nothing , yet did enrich many ; not onely in spiritual treasure , but taking care for supply of the poor , by their precepts and moving exhortations ; and he that had not where to lay his head , was the most bountifull person that ever was ; for our sake he became poor , that we by his poverty might be made rich . In all kinds charity disposeth to further our neighbours good , but especially in the concerns of his soul ; the which as incomparably they do surpass all others , so it is the truest and noblest charity to promote them . It will incline us to draw forth our soul to the hungry , and to satisfie the afflicted soul ; to bring the poor that are cast out to our house ; to cover the naked , to loose the bands of wickedness , to undoe the heavy burthens , to let the oppressed go free , to break every yoke ; to supply any corporal indigency , to relieve any temporal distress ; but especially it will induce to make provision for the soul , to relieve the spiritual needs of our neighbour ; by affording him good instruction , and taking care that he be informed in his duty , or conducted in his way to happiness ; by admonition and exhortation quickning , encouraging , provoking , spurring him to good works ; by resolving him in his doubts , and comforting him in his troubles of conscience ; ( lifting up the hands which hang down and the feeble knees ) by seasonable and prudent reproof ; by all ways serving to convert him from the errour of his way ; and so saving a soul from death , and hiding a multitude of sins ; which is the proper work of charity ; for charity ( saith Saint Peter ) covereth a multitude of sins . This was the charity of our Saviour , He went about doing good , healing the bodily infirmities , ( every sickness and every disease among the people ) satisfying their bodily necessities , comforting them in their worldly distresses , so far as to perform great miracles for those purposes ( curing inveterate maladies , restoring limbs and senses , raising the dead , multiplying loaves and fishes ) but his charity was chiefly exercised in spiritual beneficence ; in pourveying sustenance and comfort for their souls , in feeding their minds by wholsome instruction , in curing their spiritual distempers , in correcting their ignorances and errours , in exciting them to duty by powerfull advices and exhortations , in supporting them by heavenly consolations against temptations and troubles . Thus also did the charity of the holy Apostles principally exert it self : they did not neglect affording relief to the outward needs of men ; they did take care by earnest intercession and exhortation for support of the poor ; but especally they did labour to promote the spiritual benefit of men ; for this they did undertake so many cares , and toils , and travels ; for this they did undergo so many hardships , so many hazards , so many difficulties and trouble ; Therefore ( said Saint Paul ) I endure all things for the elects sake , that they may also obtain the salvation which is in Christ Jesus , with eternal glory . X. This indeed is a property of Charity to make a man deny himself , to neglect his own interest , yea to despise all selfish regards for the benefit of his neighbour : to him that is inspired with charity his own good is not good , when it standeth in competition with the more considerable good of another ; nothing is so dear to him , which he gladly will not part with upon such considerations . Liberty is a precious thing , which every man gladly would enjoy , yet how little did Saint Paul's charity regard it ? how absolutely did he abandon it for his neighbours good ? Though ( said he ) I am free from all men , yet I have made my self servant ( or have enslaved my self ) unto all , that I might gain the more : And he did express much satisfaction in the bonds which he bare for the good of his brethren . I Paul ( saith he ) the prisoner of Jesus Christ for you Gentiles ; — I suffer trouble as an evil doer , even unto bonds ; — endure all things for the Elects sake . Every man loveth his own humour and would please himself ; but the charity of Saint Paul did rather chuse to please all men ; making him all things to all men , that by all means he might save some ; and the Rule he commended to others , and imposed on himself was this , We that are strong ought to bear the infirmities of the weak , and not to please our selves . Profit is the common mark of mens designs and endeavours ; but charity often doth not aim thereat , but waveth it for its neighbours advantage ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aim not every man at his own things , but every man also at the things of others , is Saint Paul ' s Rule ; and , not to seek his own profit , but the profit of many , that they might be saved , was his practice . To suffer is grievous to humane nature , and every man would shun it ; but charity not onely doth support it , but joyeth in it , when it conduceth to its neighbours advantage ; I rejoice , said that charitable Apostle , in my sufferings for you . Ease is a thing generally desirable and acceptable ; but charity doth part with it , embracing labour , watchings , travels , and troubles for the neighbours good : upon this account did the holy Apostles undertake abundant labours ( as Saint Paul telleth us ) and to this end ( saith he ) do I labour striving according to his working , which worketh in me mightily ; to what end ? that we may present every man perfect in Christ Jesus : this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that labour of love , which they did commend in others , and so notably themselves exercise . Life of all things is held most precious and dear ; yet this charity upon urgent occasions will expose , will sacrifice for its neighbours good ; This ( our Lord telleth us ) is the greatest love that any man can express to his friend ; and the highest instance that ever was of charity was herein shewed ; the imitation whereof Saint John doth not doubt to recommend to us ; In this ( saith he ) have we known the love of God , because he hath laid down his life for us ; and we ought to lay down our life for the brethren ; and Saint Paul , Walk in love , even as Christ loved us , and gave himself for us an offering and sacrifice to God ; the which Precept he backed with his own Example , I ( saith he ) very gladly will spend and be spent for your souls ; and , If I be offered upon the sacrifice and service of your faith , I joy and rejoice with you all ; and , Being affectionately desirous of you , we were willing to have imparted unto you , not the Gospel of God onely , but also our own souls , because ye were dear unto us . Reputation to some is more dear than life , and 't is worse than death to be held a malefactour , to be loaded with odious reproaches , to have an infamous character ; yet charity will engage men hereto , willingly to sustain the most grievous obloquy and disgrace ; for this the same heroical Apostles did pass through honour and dishonour , through evil report and good report , as deceivers and yet true — for this they were made a spectacle to the world , as fools , as weak , as despicable ; — were reviled , defamed , made as the filth of the world , and off-scouring of all things . For this Saint Paul was content to suffer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a malefactour . So there was nothing which charity will not deny it self , and lose for the good of its neighbour . XI . It is a property of Love not to stand upon distinctions and nice respects , but to be condescensive , and willing to perform the meanest offices , needfull , or usefull for the good of its friend . He that truly loveth is a voluntary servant , and gladly will stoop to any imployment , for which the need , or considerable benefit , of him whom he loveth doth call . So the greatest Souls , and the most glorious Beings , the which are most endewed with Charity , by it are disposed with greatest readiness to serve their inferiours . This made Saint Paul constitute himself a servant ( we might render it a Slave ) of all men , absolutely devoted to the promoting their interests with his utmost labour and diligence ; undertaking toilsome drudgeries , running about upon errands for them . This maketh the blessed and glorious Angels ( the principalities and powers above ) vouchsafe to wait on men , to be the guards of all good men , to be ministring Spirits , sent out to minister for them , who shall inherit salvation ; not onely obedience to God enforceth them , but charity disposeth them gladly to serve us , who are so much their inferiours ; the same charity , which produceth joy in them at the conversion of a sinner . This made the Son of God to descend from heaven ; and lay aside that glory which he had with God before the world was ; this made him , who was so rich , to become poor , that we by his poverty might be enriched ; this made him converse and demean himself among his servants , as he that ministred ; this made him to wash his Disciples feet ; thereby designing instructively to exemplifie the duty and nature of Charity , for If ( said he ) I your Lord and Master have washed your feet , then ye also ought to wash one anothers feet ; for I have given you an example , that ye should do as I have done to you . This maketh God himself ( the high and lofty one that inhabiteth eternity . ) to condescend so far , as to be continually employed in carefully watching over , in providing for , in protecting , and assisting us vile and wretched worms ; for though he dwelleth on high , yet humbleth he himself to behold the things that are in heaven and earth . This maketh him with so much pain and patience to support our infirmities , to bear with our offences , to wait for our conversion ; according to that Protestation in the Prophet , Thou hast made me to serve with thy sins , thou hast wearied me with thine iniquities . In conformity to this wonderfull practice , whose actions are the best rules and patterns of our deportment , charity should dispose us , according to Saint Paul's practice , by love to serve one another . Indeed it will not suffer any man to look down on another with supercilious contempt or neglect ; as if he were unworthy or beneath our regard . It will incline superiours to look on their inferiours ( their subjects , their servants , their meanest and poorest neighbours ) not as beasts or as slaves ; but as men , as brethren ; as descending from the same stock , as partakers of the common nature and reason ; as those who have obtained the like precious faith ; as heirs of the same precious promises and glorious hopes ; as their equals in the best things , and in all considerable advantages ; equals * in God's sight , and according to our Lord's intent , when he said , One is your Master , even Christ , and all ye are brethren ; according to Saint Paul's exhortation to Philemon , that he would receive Onesimus , not now as a servant , but above a servant , a brother beloved in the Lord. Accordingly charity will dispose men of rank in their behaviour to be condescensive , lowly , meek , courteous , obliging and helpfull to those , who in humane eye or in worldly state are most below them ; remembring that ordinance of our Lord , charged on all his Disciples , and enforced by his own pattern , He that is greatest among you let him be your servant . Love indeed is the great Leveller , which in a manner setteth all things on even ground , and reduceth to a just poise ; which bringeth down heaven to earth , and raiseth up earth to heaven ; which inclineth the highest to wait upon the lowest , which ingageth the strength of the mightiest to help the weakest , and the wealth of the richest to supply the poorest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there may be an equality ; that no where there may be an useless abundance , or a helpless indigence . XII . Charity doth regulate our dealing , our deportment , our conversation toward our neighbour , implying good usage , and fair treatment of him on all occasions ; for no man doth handle that which he loveth rudely or roughly , so as to endanger the loss , the detriment , the hurt or offence thereof . Wherefore the language of charity is soft and sweet , not wounding the heart , not grating on the ear of any with whom a man converseth ; like the language of which the Wise man saith , The words of the pure are pleasant words — ; such as are sweet to the soul , and health to the bones ; and , The words of a wise mans mouth are gracious ; such as our Lords were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , words of grace ; such as the Apostle speaketh of , Let your speech be always , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with grace — such as may give grace to the hearers ; being entertained , not with aversation , but with favourable acceptance . It s carriage is gentle , courteous , benign ; bearing in it marks of affection , and kind respect . Its dealing is equal , moderate , fair , yielding no occasion of disgust , or complaint ; not catching at , or taking advantages , not meting hard measure . It doth not foster any bad passion or humour , which may embitter or sour conversation , so that it rendreth a man continually good company . If a man be harsh or surly in his discourse , rugged or rude in his demeanour , hard and rigorous in his dealing , it is a certain argument of his defect in charity ; for that calmeth and sweetneth the mind , it quasheth keen , fierce , and boisterous passions ; it discardeth those conceits , and those humours , from whence such practice doth issue . Charity ( saith Saint Paul ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behaveth not it self unhandsomely ; is not untoward , unseemly , uncivil , or clownish in word , or in carriage , or in deed ; It is in truth the most civilizing , and most polishing disposition that can be : Nothing doth render a man so compleatly Gentile ; ( not in an affected , or artificial way , consisting in certain postures or motions of body ; ( dopping , cringing , &c. ) in forms of expression , or modish addresses , which men learn like Parrots , and vent by rote , usually not meaning any thing by them , often with them disguising fraud and rancour ) but in a real and natural manner , suggested by good judgment and hearty affection . A charitable man may perhaps not be guilty of courtship , or may be unpractised in the modes of address ; but he will not be deficient in the substance of paying every man proper and due respect : this indeed is true courtesie , grounded on reason , and proceeding from the heart , which therefore is far more genuine , more solid , more steady , than that which is built on fashion and issueth from affectation ; the which indeed onely doth ape , or counterfeit the deportment of charity ; for what a charitable man truly is , that a gallant would seem to be . Such are the properties of Charity . There be also further many particular Acts , which have a very close alliance to it ; being ever coherent with it , or springing from it ; which are recommended to us by precepts in the holy Scripture ; the which it will be convenient to mention . 1. It is a proper act of Charity to forbear anger upon provocation , or to repress its motions , to resent injuries and discourtesies either not at all , or very calmly and mildly : for Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not easily provoked . Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suffereth long and is kind . Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth endure all things . Anger is a violent insurrection of the mind against a person ; but love is not apt to rise up in opposition against any ; anger is an intemperate heat , love hath a pure warmth quite of another nature ; as natural heat is from a feaver ; or as the heat of the Sun from that of a culinary fire ; which putteth that out , as the Sun-beams do extinguish a culinary fire ; anger hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an appetite of revenge , or doing mischief to the object of it ; but love is innocent and worketh no evil . Love disposeth , if our neighbour doth misbehave himself toward us ( by wrongfull usage , or unkind carriage ) to be sorry for him , and to pity him ; which are passions contrary to anger , and slaking the violences of it . It is said in the Canticles , Many waters cannot quench love , neither can the flouds drown it ; charity would hold out against many neglects , many provocations . Hence the Precepts , Walk with all lowliness , and meekness , with long-suffering , forbearing one another in love : Let all bitterness , and wrath , and anger , and clamour , and evil-speaking be put away from you , with all malice : Put off anger , wrath , malice , &c. Be slow to wrath . 2. It is a proper Act of Charity to remit offences , suppressing all designs of revenge , and not retaining any grudge : for , Charity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth cover all things ; and in this sense doth hide a multitude of sins : all dispositions , all intents to do harm are inconsistent with it , are quite repugnant to it . Hence those Precepts , Put on , as the elect of God , holy and beloved , bowels of mercies , kindnesse , humblenesse of mind , meeknesse , long suffering , forbearing one another , and forgiving one another , if any man hath a quarrel against any , even as Christ forgave you , so also do ye : Be ye kind one to another , tender-hearted , forgiving one another ; even as God for Christ's sake hath forgiven you : See that none render evil for evil , but ever follow that which is good both among your selves and to all men : And many the like Precepts occur in the Gospels , the Apostolical Writings ; yea even in the old Testament , wherein charity did not run in so high a strain . 3. It is a Duty coherent with Charity , to maintain concord and peace ; to abstain from contention and strife ; together with the sources of them , pride , envy , emulation , malice . We are commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of one soul , of one mind ( like the multitude of believers in the Acts , who had one heart and one soul ) that we should keep the unity of spirit in the bond of peace ; that we should be of one accord , of one mind , standing fast in one spirit , with one mind : that we should all speak the same thing , and that there be no divisions among us , but that we be perfectly joined together in the same mind , and in the same judgment : that there be no factions , or schismes in the body : that all dissensions , all clamours , all murmurings , all emulations should be abandoned and put away from us ; that we should pursue and maintain peace with all men : obedience to which commands can onely be the result of charity , esteeming the person and judgment of our neighbour ; desiring his good-will , tendring his good ; curbing those fleshly lusts , and those fierce passions , from the predominancy whereof discords and strifes do spring . 4. Another charitable practice is being candid in opinion , and mild in censure about our neighbour , and his actions ; having a good conceit of his person and representing him to our selves under the best character we can ; making the most favourable construction of his words , and the fairest interpretation of his designs . Charity disposeth us to entertain a good opinion of our neighbour , for desiring his good we shall be concerned for him , and prejudiced ( as it were ) on his side ; being unwilling to discover any blemish in him to our own disappointment and regret . Love cannot subsist without esteem ; and it would not willingly by destroying that lose its own subsistence . Love would preserve any good of its friend , and therefore his reputation , which is a good in it self precious , and ever very dear to him . Love would bestow any good , and therefore its esteem ; which is a considerable good . Harsh censure is a very rude kind of treatment , grievously vexing a man , and really hurting him ; charity therefore will not be guilty of it . It disposeth rather to oversee , and connive at faults , than to find them , or to pore on them , rather to hide and smother , than to disclose or divulge them ; rather to extenuate and excuse , than to exaggerate or aggravate them . Are words capable of a good sense ? charity will expound them thereto : may an action be imputed to any good intent ? charity will ever refer it thither : doth a fault admit any plea , apology , or diminution ? charity will be sure to allege it : may a quality admit a good name ? charity will call it thereby . It doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not impute evil , or put it to any man's accompt , beyond absolute necessity . It hopeth all things , and believeth all things ; hopeth and believeth all things for the best in favour to its neighbour , concerning his intentions , and actions , liable to doubt . It banisheth all evil surmises ; it rejecteth all ill stories , malicious insinuations , perverse glosses and descants . 5. Another charitable practice is to comport with the infirmities of our neighbour ; according to that Rule of Saint Paul , We that are strong ought to bear the infirmities of the weak , and not to please our selves ; and that Precept , Bear one anothers burthens , and so fulfill the law of Christ. Is a man wiser than his neighbour , ( or in any case freer of defects ) charity will dispose to use that advantage so as not to contemn him , or insult over him ; but to instruct him , to help him , to comfort him . As we deal with children , allowing to the infirmities of their age , bearing their ignorance , frowardness , untoward humours , without distasting them ; so should we with our brethren who labour under any weakness of mind or humour . 6. 'T is an act of charity to abstain from offending , or scandalizing our brethren ; by doing any thing , which either may occasion him to commit sin , or disaffect him to Religion , or discourage him in the practice of duty , ( that which Saint Paul calleth to * defile and smite his weak conscience ) or which any-wise may discompose , vex , and grieve him : for , If thy brother be grieved with thy meat , now walkest thou not charitably . The Sixth Sermon . HEBREWS 10. 24. Let us consider one another to provoke unto love , and to good works . THAT which is here recommended by the Apostle , as the common Duty of Christians toward each other , upon emergent occasions , with zeal and care to provoke one another to the practice of Charity and Beneficence , may well be conceived the special Duty of those , whose Office it is to instruct and guide others , when opportunity is afforded : with that obligation I shall now comply , by representing divers considerations serving to excite and encourage us to that practice : this ( without premising any description or explication of the Duty ; the Nature , special Acts and Properties whereof I have already declared ) I shall immediately undertake , I. First then , I desire you to remember and consider that you are men , and as such obliged to this Duty ; as being very agreeable to humane nature ; the which ( not being corrupted , or distempered by ill use ) doth incline to it , doth call for it , doth like and approve it , doth find satisfaction and delight therein . Saint Paul chargeth us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or to have a natural affection one toward another ; that supposeth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inbred to men , which should be rowsed up , improved , and exercised : Such an one indeed there is , which although often raked up and smothered in the common attendances on the providing for our needs , and prosecuting our affairs , will upon occasion , more or less break forth and discover it self . That the constitution and frame of our nature disposeth to it , we cannot but feel , when our bowels are touched with a sensible pain at the view of any calamitous object , when our fancies are disturbed at the report of any disaster befalling a man ; when the sight of a Tragedy wringeth compassion and tears from us ; which affections we can hardly quash by any reflection , that such events ( true or feigned ) do not concern our selves . Hence doth nature so strongly affect society , and abhor solitude ; so that a man cannot enjoy himself alone , or find satisfaction in any good without a companion ; not onely for that he then cannot receive , but also because he cannot impart assistance , consolation and delight in converse ; for men do not affect society onely that they may obtain benefits thereby ; but as much or more , that they may be enabled to communicate them ; nothing being more distastefull than to be always on the taking hand : neither indeed hath any thing a more pleasant and savoury relish than to do Good ; as even Epicurus , the great Patron of pleasure did confess . The practice of benignity , of courtesy , of clemency do at first sight , without aid of any discursive reflection , obtain approbation and applause from men ; being acceptable and amiable to their mind , as beauty to their sight , harmony to their hearing , fragrancy to their smell and sweetness to their taste ; And correspondently uncharitable dispositions and practices ( malignity , harshness , cruelty ) do offend the mind● with a disgustfull resentment of them . We may appeal to the conscience of each man if he doth not feel dissatisfaction in that fierceness or frowardness of temper , which produceth uncharitableness ; if we have not a complacence in that sweet and calm disposition of soul , whence charity doth issue ; if he do not condemn himself for the one , and approve himself in the other practice . This is the common judgment of men ; and therefore in common language this practice is styled humanity , as best sorting with our nature , and becoming it ; and the principle whence it springeth is called good nature ; and the contrary practice is styled inhumanity , as thwarting our natural inclinations , or devesting us of manhood ; and its source likewise is termed ill-nature , or a corruption of our nature . It is therefore a monstrous paradox , crossing the common sense of men , which in this loose and vain world hath lately got such vogue , that all men naturally are enemies one to another : it pretendeth to be grounded on common observation and experience ; but it is onely an observing the worst actions of the worst men ; of dissolute ruffians , of villainous cheats , of ravenous oppressours , of malicious politicians , of such degenerate Apostates from humanity ; by whose practice ( debauched by vain conceits and naughty customs ) an ill measure is taken of mankind : Aristotle himself , who had observed things as well as any of these men and with as sharp a judgment , affirmeth the contrary , that all men are friends , and disposed to entertain friendly correspondence with one another : Indeed to say the contrary is a blasphemy against the Authour of our nature ; and is spoken no less out of profane enmity against him , than out of venomous malignity against men : out of hatred to God and Goodness they would disparage and vilifie the noblest work of God's Creation ; yet do they ( if we sound the bottom of their mind ) imply themselves to admire this quality , and by their decrying it do commend it ; for it is easie to discern that therefore onely they slander mankind as uncapable of goodness , because out of malignity they would not allow it so excellent a quality . II. Let us consider what our neighbour is , how near in bloud , how like in nature , how much in all considerable respects the same with us he is . Should any one wrong or defame our brother , we should be displeased ; should we do it our selves , or should we omit any office of kindness toward him , we should blame our selves ; Every man is such , of one stock , of one bloud with us ; and as such may challenge and call for real affection from us . Should any one mar , tear , or deface our Picture , or shew any kind of disrespect thereto , we should be offended , taking it for an indignity put on our selves ; and as for our selves we should never in such a manner affront or despight our selves ; Every man is such , our most lively image , representing us most exactly in all the main figures and features of body , of soul , of state ; we thence do owe respect to every one . Every man is another self , partaker of the same nature , endewed with the same faculties , subject to the same Laws , liable to the same fortunes ; distinguished from us onely in accidental , and variable circumstances ; whence if we be amiable or estimable , so is he upon the same grounds ; and acting impartially ( according to right judgment ) we should yield love and esteem to him : by slighting , hating , injuring , hurting him we do consequentially abuse our selves , or acknowledge our selves deservedly liable to the same usage . Every man as a Christian , is in a higher and nobler way allied , assimilated , and identified to us ; to him therefore upon the like grounds improved charity is more due ; and we wrong our heavenly relations , our better nature , our more considerable selves , in withholding it from him . III. Equity doth plainly require Charity from us ; for every one is ready not onely to wish and seek , but to demand and claim love from others ; so as to be much offended , and grievously to complain if he do not find it . We do all conceive love and respect due to us from all men ; we take all men bound to wish and tender our welfare , we suppose our need to require commiseration and succour from every man ; if it be refused , we think it a hard case , and that we are ill used ; we cry out of wrong , of discourtesie , of inhumanity , of baseness practised toward us . A moderate respect and affection will hardly satisfie us , we pretend to them in the highest degree , disgusting the least appearance of disregard or disaffection ; we can scarce better digest indifference than hatred . This evidenceth our opinion and conscience to be , that we ought to pay the greatest respect and kindness to our neighbour ; for it is plainly unjust and ridiculously vain , to require that from others , which we refuse to others , who may demand it upon the same title ; nor can we without self-condemnation practice that which we detest in others . In all reason and equity , if I would have another my friend , I must be a friend to him ; if I pretend to charity from all men , I must render it to all in the same kind and measure . Hence is the Law of Charity well expressed in those terms , of doing to others whatever we would have them do to us ; whereby the palpable equity of this practice is demonstrated . IV. Let us consider , that Charity is a right noble and worthy thing ; greatly perfective of our nature , much dignifying and beautifying our soul. It rendreth a man truly great , enlarging his mind unto a vast circumference , and to a capacity near infinite ; so that it by a general care doth reach all things ; by an universal affection doth embrace and grasp the world . By it our reason obtaineth a field , or scope of employment worthy of it , not confined to the slender interests of one person or one place , but extending to the concerns of all men . Charity is the imitation and copy of that immense love , which is the fountain of all being and all good ; which made all things , which preserveth the world , which sustaineth every creature ; Nothing advanceth us so near to a resemblance of him , who is essential love and goodness ; who freely and purely , without any regard to his own advantage , or capacity of finding any beneficial return , doth bear and express the highest good-will , with a liberal hand pouring down showers of bounty and mercy on all his creatures : who daily putteth up numberless indignities and injuries ; upholding and maintaining those who offend and provoke him . Charity rendereth us as Angels , or Peers to those glorious and blessed Creatures , who without receiving or expecting any requital from us , do heartily desire and delight in our good , are ready to promote it , do willingly serve and labour for it . Nothing is more amiable , more admirable , more venerable even in the common eye and opinion of men ; it hath in it a beauty and a majesty apt to ravish every heart : Even a spark of it in generosity of dealing breedeth admiration , a glimpse of it in formal courtesie of behaviour procureth much esteem , being deemed to accomplish and adorn a man ; how lovely therefore and truly gallant is an entire , sincere , constant , and uniform practice thereof , issuing from pure good-will and affection ! Love indeed or goodness ( for true love is nothing else but goodness exerting it self , in direction toward objects capable of its influence ) is the onely amiable , and onely honourable thing : Power and Wit may be admired by some , or have some fond Idolaters ; but being severed from goodness , or abstracted from their subserviency to it , they cannot obtain real love , they deserve not any esteem ; for the worst , the most unhappy , the most odious and contemptible of Beings do partake of them in a high measure : The Prince of Darkness hath more power ; and reigneth with absolute Sovereignty over more Subjects by many than the Great Turk ; One Devil may have more wit than all the politick Achitophels , and all the profane Hectors in the world ; yet with all his Power and all his Wit he is most wretched , most detestable , and most despicable : and such in proportion is every one , who partaketh in his accursed dispositions of malice and uncharitableness . For , On the other side Uncharitableness is a very mean and base thing : It contracteth a mans soul into a narrow compass , or streightneth it as it were into one point ; drawing all his thoughts , his desires , his affections into himself , as to their centre ; so that his reason , his will , his activity have but one pitifull object to exercise themselves about : To scrape together a little pelf , to catch a vapour of fame , to progg for a frivolous semblance of power or dignity , to sooth the humour , or pamper the sensuality of one poor worm , is the ignoble subject of his busie care and endeavour . By it we debase our selves into an affinity with the meanest things ; becoming either like Beasts or Fiends ; like Beasts , affecting onely our own present sensible good ; or like Fiends , designing mischief and trouble to others . It is indeed hard for a man without Charity , not to be worse than an innocent Beast ; not at least to be as a Fox , or a Wolf ; either cunningly lurching , or violently ravening for prey : Love onely can restrain a man from flying at all , and seising on whatever he meeteth ; from biting , from worrying , from devouring every one that is weaker than himself , or who cannot defend himself from his paws and teeth . V. The practice of Charity is productive of many great benefits and advantages to us ; so that to love our neighbour doth involve the truest love to our selves ; and we are not onely obliged in duty , but may be encouraged by our interest thereto : Beatitude is often pronounced to it , or to some particular instances of it ; and well may it be so , for it indeed will constitute a man happy , producing to him manifold comforts and conveniencies of life : some whereof we shall touch . VI. ( 1. ) Charity doth free our souls of all those bad dispositions and passions which vex and disquiet them ; from those gloomy passions , which cloud our mind , from those keen passions , which fret our heart , from those tumultuous passions , which ruffle us and discompose the frame of our soul. It stifleth anger , ( that swoon of reason , transporting a man out of himself ) for a man hardly can be incensed against those whom he tenderly loveth : a petty neglect , a hard word , a small discourtesie will not fire a charitable soul ; the greatest affront or wrong can hardly kindle rage therein . It banisheth envy ( that severely just vice , which never faileth to punish it self ) for no man will repine at his wealth or prosperity , no man will malign his worth or vertue , whose good he charitably desireth and wisheth . It excludeth rancour and spite , those dispositions which create a hell in our soul ; which are directly repugnant to charity , and thereby dispelled as darkness by light , cold by heat . It suffereth not revenge ( that canker of the heart ) to harbour in our breast ; for who can intend mischief to him , in whose good he delighteth , in whose evil he feeleth displeasure ? It voideth fear , suspicion , jealousie of mischief designed against us ; the which passions have torment , or do punish us ( as Saint John saith ) racking us with anxious expectation of evil ; wherefore there is , saith he , no fear in love , but perfect love casteth out fear : No man indeed is apt to fear him whom he loveth , or is able much to love him whom he feareth ; for love esteemeth its object as innocent , fear apprehendeth it as hurtfull ; love disposeth to follow and embrace , fear inclineth to decline and shun : To suspect a friend therefore is to disavow him for such ; and upon slender grounds to conceit ill of him , is to deem him unworthy of our love : The innocence and inoffensiveness of charity , which provoketh no man to do us harm , doth also breed great security and confidence ; any man will think he may walk unarmed and unguarded among those to whom he beareth good-will , to whom he neither meaneth , nor doeth any harm ; being guarded by a good conscience and shielded with innocence . It removeth discontent or dissatisfaction in our state ; the which usually doth spring from ill conceits and surmises about our neighbour , or from wrathfull and spitefull affections toward him ; for while men have good respect and kindness for their neighbours , they seldom are dissatisfied in their own condition ; they can never want comfort or despair of succour . It curbeth ambition and avarice ; those impetuous , those insatiable , those troublesome dispositions ; for a man will not affect to climb above those , in whose honour he findeth satisfaction ; nor to scramble with them for the goods , which he gladly would have them to enjoy : a competency will satisfie him who taketh himself but for one among the rest , and who can as little endure to see others want as himself : who would trouble himself to get power over those , to o're-top them in dignity and fame , to surpass them in wealth , whom he is ready to serve in the meanest offices of kindness , whom he would in honour prefer to himself , unto whom he will liberally communicate what he hath , for his comfort and relief ? In the prevalence of such bad passions and dispositions of soul our misery doth most consist ; thence the chief troubles and inconveniencies of our life do proceed ; wherefore charity doth highly deserve of us in freeing us from them . VII . ( 2. ) It consequently doth settle our mind in a serene , calm , sweet , and cheerfull state ; in an even temper and good humour , and harmonious order of soul , which ever will result from the evacuation of bad passions , from the composure of such as are indifferent , from the excitement of those which are good and pleasant : The fruits of the Spirit , saith Saint Paul , are love , joy , peace , long-suffering , gentleness , goodness ( or benignity ) : love precedeth , joy and peace follow as its * constant attendants , gentleness and benignity come after as its certain effects . Love indeed is the sweetest of all passions , ever accompanied with a secret delectation and pleasant sense ; whenever it is placed upon a good object , when it acteth in a rational way , when it is vigorous , it must needs yield much joy . It therefore greatly conduceth to our happiness , or rather alone doth suffice to constitute us happy . VIII . ( 3. ) Charity will preserve us from divers external mischiefs and inconveniencies , to which our life is exposed , and which otherwise we shall incur . If we have not charity toward men , we shall have enmity with them ; and upon that do wait troops of mischief ; we shall enjoy nothing quietly or safely , we shall do nothing without opposition or contention ; no conversation , no commerce will be pleasant ; clamour , obloquy , tumult , and trouble will surround us ; we shall live in perpetual danger ; the enmity of the meanest and weakest Creature being formidable . But all such mischiefs charity will prevent or remove ; damming up the fountains , or extirpating the roots of them : for who will hate a person that apparently loveth him ; who can be so barbarous or base as to hurt that man , whom he findeth ever ready to do himself good ? what brute , what devil can find in his heart to be a foe to him , who is a sure friend to all ? No Publican can be so wretchedly vile , no sinner so destitute of goodness ; for , If ( saith our Lord , upon common experience ) you love them which love you , what reward have you , do not even the publicans the same ? and , If you do good to them which do good to you , what thank have you ? for sinners also do even the same : It seemeth beyond the greatest degeneracy and corruption whereof humane nature is capable , to requite charity with enmity , yea not to return some kindness for it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Who ( saith Saint Peter ) is he that will do you hurt , if you be followers of that which is good ; or imitatours of him that is good ; ( of the Sovereign goodness ) ? none surely can be so unjust , or so unworthy . As charity restraineth us from doing any wrong , or yielding any offence to others in thought , in word , in deed ; from entertaining any bad conceits without ground , from hatching any mischievous designs against our neighbour ; from using any harsh , virulent , biting language ; from any rugged , discourteous , disobliging behaviour ; from any wrongfull , rigorous , severe dealing toward him ; from any contemptuous pride , or supercilious arrogance ; so it consequently will defend us from the like treatment ; for scarce any man is so malicious as without any provocation to do mischief ; no man is so incorrigibly savage , as to persist in committing outrage upon perfect innocence , joined with patience , with meekness , with courtesie : Charity surely will melt the hardest heart , and charm the fiercest spirit ; it will bind the most violent hand , it will still the most obstreperous tongue ; it will reconcile the most offended , most prejudiced heart : it is the best guard that can be of our safety from assaults , of our interest from dammage , of our reputation from slander , detraction , and reproach . If you would have Examples of this , experience will afford many ; and some we have in the Sacred Records commended to our Observation ; Esau was a rough man , and one who had been exceedingly provoked by his brother Jacob ; yet how did meek and respectfull demeanour overcome him ! so that Esau ( it is said in the history ) ran to meet him ( Iacob ) , and fell on his neck , and kissed him , and they wept . Saul was a man possessed with a furious envy and spite against David ; yet into what expressions did the sense of his kind dealing force him ! Is this thy voice , my Son David ? — Thou art more righteous than I ; for thou hast rewarded me good , whereas I have rewarded thee evil ; — behold I have played the fool , and have erred exceedingly . So doth charity subdue and triumph over the most inveterate prejudices , and the most violent passions of men . If peace and quiet be desirable things , as certainly they are , and that form implyeth , when by wishing peace with men , we are understood to wish all good to them , it is charity onely that preserveth them ; which more surely than any power or policy doth quash all war and strife ; for war must have parties , and strife implieth resistance ; be it the first or second blow which maketh the fray , charity will avoid it ; for it neither will strike the first in offence , nor the second in revenge . Charity therefore may well be styled the band of peace , it being that onely which can knit mens souls together , and keep them from breaking out into dissensions . It alone is that , which will prevent bickering and clashing about points of credit or interest ; if we love not our neighbour , or tender not his good as our own , we shall be ever in competition and debate with him about those things , not suffering him to enjoy any thing quietly ; struggling to get above him , scrambling with him for what is to be had . IX . ( 4. ) As charity preserveth from mischiefs , so it procureth many sweet comforts and fair accommodations of life . Friendship is a most usefull and pleasant thing ; and charity will conciliate good store thereof ; it is apt to make all men friends : for love is the onely general philtre , and effectual charm of souls ; the fire which kindleth all it toucheth , and propagateth it self in every capable subject ; and such a subject is every man in whom humanity is not quite extinct , and hardly can any such man be , seeing every man hath some good humour in him , some bloud , some kindly juice flowing in his veins ; no man wholly doth consist of dusky melancholy , or fiery choler ; whence all men may be presumed liable to the powerfull impressions of charity ; its mild and serene countenance , its sweet and gentle speech , its courteous and obliging gesture , its fair dealing , its benign conversation , its readiness to do any good or service to any man , will insinuate good-will and respect into all hearts . It thence will encompass a man with friends , with many guards of his safety , with many supports of his fortune , with many patrons of his reputation , with many succourers of his necessity , with many comforters of his affliction : for is a charitable man in danger , who will not defend him ? is he falling , who will not uphold him ? is he falsly accused or aspersed , who will not vindicate him ? is he in distress , who will not pity him , who will not endeavour to relieve and restore him ? who will insult over his calamity ? will it not in such cases appear a common duty , a common interest to assist and countenance a common friend , a common benefactour to mankind ? Whereas most of our life is spent in society and discourse , charity is that which doth season and sweeten these , rendring them gratefull to others , and commodious to ones self ; for a charitable heart is a sweet spring , from whence do issue streams of wholsome and pleasant discourse ; it not being troubled with any bad passion or design , which may sour or foul conversation , doth ever make him good company to others , and rendreth them such to himself ; which is a mighty convenience . In short , a charitable man , or , true lover of men will ( saith S. Chrysostome ) inhabit earth as a heaven , every-where carrying a serenity with him , and plaiting ten thousand crowns for himself . Again , X. ( 5. ) Charity doth in every estate yield advantages sutable thereto ; bettering it , and improving it to our benefit . It rendreth prosperity not onely innocent and safe , but usefull and fruitfull to us ; we then indeed enjoy it , if we feel the comfort of doing good by it : It solaceth adversity , considering that it doth not arise as a punishment or fruit of ill-doing to others ; that it is not attended with the deserved ill-will of men ; that no man hath reason to delight for it , or insult over us therein ; that we may probably expect commiseration and relief , having been ready to shew the like to others . It tempereth both states ; for in prosperity a man cannot be transported with immoderate joy , when so many objects of pity and grief do present themselves before him , which he is apt deeply to resent ; in prosperity he cannot be dejected with extream sorrow , being refreshed by so many good successes befalling those whom he loveth : One condition will not puff him up , being sensible of his neighbours misery ; the other will not sink him down , having complacence in his neighbours welfare . Uncharitableness ( proceeding from contrary causes , and producing contrary effects ) doth spoil all conditions , rendring prosperity fruitless , and adversity comfortless . XI . ( 6. ) We may consider , that secluding the exercise of charity , all the goods and advantages we have ( our best faculties of nature , our best endowments of soul , the gifts of providence , and the fruits of our industry ) will become vain and fruitless , or noxious and banefull to us : for what is our reason worth , what doth it signifie , if it serveth onely for contriving sorry designs , or transacting petty affairs about our selves ? what is wit good for , if it must be spent onely in making sport , or hatching mischief ? to what purpose is knowledge , if it be not applied to the instruction , direction , admonition , or consolation of others ? what mattereth abundance of wealth , if it be to be uselesly hoarded up , or vainly flung away , in wicked or wanton profuseness ; if it be not employed in affording succour to our neighbours indigency and distress ? what is our credit but a meer noise or a puff of air , if we do not give a solidity and substance to it , by making it an engine of doing good ? what is our vertue it self , if it be buried in obscurity or choaked with idleness , yielding no benefit to others by the lustre of its example , or by its real influence ? What is any talent if it be wrapped up in a napkin , any light if it be hid under a bushel ; any thing private if it be not by good use spread out and improved to publick benefit ? If these gifts do minister onely to our own particular advantage , to our personal convenience , glory , or pleasure , how slimme things are they , how inconsiderable is their worth ? But they being managed by charity become precious and excellent things ; they are great in proportion to the greatness of their use , or the extent of their beneficial influence : as they carry forth good to the world , so they bring back various benefits to our selves ; they return into our bosome laden with respect and reward from God and from man ; they yield thanks and commendation from without , they work comfort and satisfaction within : Yea which is infinitely more considerable , and enhanceth the price of our gifts to a vast rate , they procure glory and blessing to God ; for hereby is God glorified , if we bring forth much fruit ; and no good fruit can grow from any other stock than that of charity . Uncharitableness therefore should be loathed and shunned by us , as that which robbeth us of all our ornaments and advantages ; which indeed marreth and corrupteth all our good things , which turneth blessings into curses , and rendreth the means of our welfare to be causes of mischief to us ; for without charity a man can have no goods , but goods worldly and temporal ; and such goods thence do prove impertinent baubles , burthensome encumbrances , dangerous snares , banefull poisons to him . XII . ( 7. ) Charity doth hugely advance and amplifie a mans state , putting him into the possession or fruition of all good things : It will endow , enrich , ennoble , embelish us with all the world hath of precious , of glorious , of fair ; by appropriation thereof to our selves , and acquiring of a real interest therein ▪ What men commonly out of fond self-love do vainly affect , that infallibly by being charitable they may compass , the engrossing to themselves all kinds of good : most easily , most innocently , in a compendious and sure way , without any sin or blame , without any care or pain , without any danger or trouble , they may come to attain and to enjoy whatever in common esteem is desirable or valuable ; they may without greedy avarice , or the carkings , the drudgeries , the disgraces going with it procure to themselves abundant wealth ; without fond ambition , or the difficulties , the hazards , the emulations , the strugglings to which it is liable , they may arrive to great honour ; without sordid voluptuousness , or the satieties , the maladies , the regrets consequent thereon , they may enjoy all pleasure ; without any wildness or wantonness , pride , luxury , sloth , any of its temptations and snares , they may have all prosperity ; they may get all learning and wisedom without laborious study , all vertue and goodness without the fatigues of continual exercise : for are not all these things yours , if you do esteem them so , if you do make them so , by finding much delight and satisfaction in them ? doth not your neighbours wealth enrich you , if you feel content in his possessing and using it ? doth not his preferment advance you , if your spirit riseth with it in a gladsome complacence ? doth not his pleasure delight you , if you relish his enjoyment of it ? doth not his prosperity bless you , if your heart doth exult and triumph in it ? do not his endowments adorn you , if you like them , if you commend them , if the use of them doth minister comfort and joy to you ? This is the divine Magick of charity , which conveyeth all things into our hands , and enstateth us in a dominion of them , whereof nothing can disseise us ; by virtue whereof being ( as Saint Paul speaketh of himself ) sorrowfull we yet always rejoice , having nothing we yet possess all things . Neither is this property in things meerly imaginary or phantastick ( like that of Lunaticks , who fancy themselves mighty Princes , or rich Aldermen ) but very substantial and real ; yea far more real to the charitable person , than it is commonly to those , who in legal or popular accompt are masters of them ; for how is propriety in things otherwise considerable , than for the content and pleasure which they yield to the presumed owner ? the which if a charitable person abundantly draweth from them , why are they not truly his ? why is not the Tree his , if he can pull and tast its Fruits without injury or blame ? yea doth not the propriety more really belong to him , as to the gross possessour , if he doth equally enjoy the benefit , without partaking the inconveniencies and impurities adherent to them ; if he taste them innocently and purely , without being cloyed , without being distracted , without being puffed , without being encumbred , ensnared , or corrupted by them ? A charitable man therefore can never ( in a moral accompt ) be poor , or vile , or any-wise miserable ; except all the world should be cast into penury and distress ; for while his neighbour hath any thing , he will enjoy it ; rejoicing with those that rejoice , as the Apostle doth enjoin . XIII . ( 8. ) If therefore we love our selves , we must love others , and do others good ; charitable beneficence carrying with it so many advantages to our selves . We by charitable complacence do partake in their welfare , reaping pleasure from all the fruits of their industry and fortune . We by charitable assistance do enable and dispose them to make gratefull returns of succour in our need . We thence assuredly shall obtain their good-will , their esteem , their commendation : we shall maintain peaceable and comfortable entercourse with them , in safety , in quiet , in good humour and cheer . Besides all other benefits we shall get that of their prayers ; the which of all prayers have a most favourable audience and assured efficacy : for if the complaints and curses of those who are oppressed or neglected by uncharitable dealing , do certainly reach God's ears , and pull down vengeance from above ; how much more will the intercessions and blessings of the poor pierce the heavens , and thence draw recompence ; seeing God is more ready to perform his proper and pleasant works of bounty and mercy , than to execute his strange and unpleasing work of punishment ; Especially the blessings of the poor being always accompanied with praises and glorifications of him , who enableth and disposeth men to do good ; the which praises will ever be reckoned on the accompt of him , who drew them forth by his beneficence ; it will be ( as the Apostle saith ) fruit redounding to his accompt ; while it aboundeth by many thanksgivings to God. So in virtue of Charity the poorest man amply may requite the wealthiest ; and a peasant may out-doe the greatest Prince in beneficence . XIV . We may consider , that Charity is a practice specially gratefull to God , and a most excellent part of our Duty ; not onely because he hath commanded it as such with greatest earnestness ; nor onely because it doth constitute us in nearest resemblance of him ; but as a peculiar expression of love and good-will toward him ; for if we love him , we must for his sake have a kindness for his friends , we must tender his interests , we must favour his reputation , we must desire his content and pleasure , we must contribute our endeavours toward the furtherance of these his concerns : Seeing then God is an assured friend to all men , seeing he hath a property in all men ( for he is God and Lord of all ) seeing he much concerneth himself for all mens welfare ; seeing from the prosperity , from the vertue , from the happiness of every man he gaineth honour and praise ; seeing he is greatly satisfied and delighted in the good of men , we also must love them : otherwise we greatly shall disoblige and disgust him . Is it not indeed a practice guilty of notorious enmity toward him , inconsistent with the maintenance of any friendship or peace with him , to discord in affection from him , maligning or disaffecting those whom he dearly loveth and favoureth , who are so nearly allied to him by manifold relations , as his Creatures , his Subjects , his Servants , his Children , whom he designeth and desireth to crown with eternal glory and bliss ? XV. Seeing God vouchsafeth to esteem whatever is done in Charity to our neighbour ( if done with an honest and pious mind , as to his friends ) to be done unto himself ; that in feeding our indigent neighbour , we refresh him , in cloathing our neighbour we comfort him ; we do by charitable beneficence oblige God , and become in a manner benefactours to him ; and as such assuredly shall be requited by him ; and is not this a high privilege , a great honour , a mighty advantage to us ? If a man had opportunity to do that , which his Prince would acknowledge a courtesie and obligation to him , what a happiness would he accompt it ? and how far more considerable is it , that we can so easily do that which the Lord of all , in whose disposal all things are , will take so kindly at our hands ? XVI . We may consider , that Charity is a very feasible and very easie Duty : it requireth no sore pain , no grievous trouble , no great cost ; for it consisteth onely in good-will , and that which naturally springeth thence ; willingness and cheerfulness are necessary ingredients or adjuncts of it ; the which imply facility : whence the weakest and poorest man is no less able to perform it than the greatest potentate ; his heart may be as charitable , though his hand cannot be so liberal ; one of the most noble and most famous charities that ever was , was the giving two mites ; and the giving a cup of cold water is the instance of that beneficence , which shall not fail of being rewarded . XVII . We may consider , that Charity is the best , the most assured , the most easie and expedite way , or instrument of performing all other duty toward our neighbour : If we would dispatch , love and all is done ; if we would be perfect in obedience , love and we shall not fail in any point ; for love is the fulfilling of the law ; love is the bond of perfectedness : would we be secure in the practice of justice , of meekness , of humility toward all men , of constant fidelity toward our friends , of gentle moderation toward our enemies , of loyalty toward our superiours , of benignity toward our inferiours ; if we would be sure to purifie our minds from ill thoughts , to restrain our tongues from ill speaking , to abstain from all bad demeanour and dealing ? it is but having charity , and infallibly you will do all this ; for love worketh no ill to its neighbour ; love thinketh no evil ; love behaveth not it self unseemly . Would we discharge all our Duties without any reluctancy or regret , with much satisfaction , and pleasure ? love will certainly dispose us thereto ; for it always acteth freely and cheerfully , without any compulsion or straining ; it is ever accompanied with delectation : If we would know its way and virtue of acting , we may see it represented in the proceeding of Jacob , who being inspired by love did contentedly and without regret endure so long and hard toil , such disappointments and such affronts ; And Jacob , saith the Text , served seven years for Rachel , and they seemed to him but a few days for the love he had to her . This is the root , from whence voluntary obedience doth naturally grow ; if it be planted in our heart , we need not fear but that all kind of good fruit will sprout forth into conversation and practice . But without it we shall not ever perform any good work perfectly , steadily , in a kindly manner ; no other principle will serve , if we are onely moved by whip and spur , driven on by fear , or incited by hope , we shall go forward unwillingly and dully , often halting , ever flagging ; those principles , which do put slaves and mercenaries on action , as they are not so noble and worthy , so neither are they so effectual and sure ; as ambition , vain-glory , self-interest , design of security , of profit , of compliance with the expectation of men , &c. XVIII . Charity giveth worth , form , and life to all vertue , so that without it no action is valuable in it self , or acceptable to God. Sever it from courage ; and what is that , but the boldness or fierceness of a beast ? from meekness ; and what is that , but the softness of a woman , or weakness of a child ? from courtesie ; and what is that , but affectation or artifice ? from justice ; what is that , but humour or policy ? from wisedom ; what is that , but craft and subtilty ? What meaneth faith without it , but dry opinion ; what hope , but blind presumption ; what alms-doing , but ambitious ostentation ; what undergoing martyrdom , but stiffness or sturdiness of resolution ; what is devotion , but glozing or mocking with God ? what is any practice ( how specious soever in appearance , or materially good ) but an issue of self-conceit , or self-will , of servile fear , or mercenary design ? Though I have faith , so that I could remove mountains , and have not charity , I am nothing ; though I bestow all my goods to feed the poor ; and though I give my body to be burned , and have not charity , it profiteth me nothing . But Charity doth sanctifie every action , and impregnate all our practice with a savour of goodness , turning all we do into vertue ; it is true fortitude , and gallantry indeed , when a man out of charity and hearty design to promote his neighbours good doth encounter dangers and difficulties ; it is genuine meekness , when a man out of charity and unwillingness to hurt his neighbour , doth patiently comport with injuries and discourtesies ; it is vertuous courtesie , when cordial affection venteth it self in civil language , in respectfull deportment , in obliging performances ; it is excellent justice , when a man regarding his neighbours case as his own , doth unto him , as he would have it done to himself ; it is admirable wisedom , which sagaciously contriveth and dexterously manageth things with the best advantage towards its neighbours good : It is a worthy faith , which being spirited and actuated by charity , doth produce goodly fruits of beneficence ; it is a sound and solid hope , which is grounded on that everlasting foundation of charity , which never doth fail , or fall away ; it is sincere alms , which not onely the hand , but the heart doth reach forth ; it is an acceptable sacrifice , which is kindled by the holy fire of fervent affection ; it is a pure devotion , which is offered up with a calm and benign mind , resembling the disposition of that goodness which it adoreth . If therefore we would do any thing well , if we would not lose all the vertue , and forfeit all the benefit of what we perform , we must follow the Rule of Saint Paul , to do all our works in charity . XIX . So great benefits doth Charity yield ; yet if it did not yield any of them , it would deserve and claime our observance ; without regard to its sweet fruits , and beneficial consequences , it were to be embraced and cherished ; for it carrieth a reward , and a heaven in it self ; the very same which constituteth God himself infinitely happy , and which beatifieth every blessed Spirit , in proportion to its capacity and exercise thereof : A man doth abundantly enjoy himself in that steady composedness , and savoury complacence of mind which ever doth attend it ; and as the present sense , so is the memory of it , or the good conscience of having done good , very delicious and satisfactory . As it is a raskally delight ( tempered with regret , and vanishing into bitterness ) which men feel in wreaking spite , or doing mischief ; such as they cannot reflect upon without disgust and condemning their base impotency of soul ; so is the pleasure which charity doth breed altogether pure , gratefull to the mind , and encreasing by reflexion ; never perishing or decaying ; a man eternally enjoying the good he hath done , by remembring and ruminating thereon . In fine , XX. Whereas the great obstacle to Charity is self-love , or an extravagant fondness of our own interests , yet uncharitableness destroyeth that : for how can we love our selves , if we do want charity , how can we appear lovely to our selves if we are destitute of so worthy an endowment , or if we can discern those unworthy dispositions , which accompany the defect of it ? can we esteem so mean , so vile , so ugly things as we then are ? Aristotle saith , that bad men cannot be friends to themselves , because having in themselves nothing amiable , they can feel no affection toward themselves ; and certainly , if we are not stark blind , or can but see wrath , spite , envy , revenge in their own black and ugly hue , we must needs ( if they do possess our souls ) grow odious and despicable to our selves . And being they do rob us of so many great benefits , and bring so many grievous mischiefs on us , we cannot be otherwise than enemies to our selves by cherishing them , or suffering them to lodge in us . These are some very considerable Inducements to the practice of this great vertue ; there are divers others , of a higher nature , derivable from the inmost bowels of our Religion , grounded on its peculiar Constitution and Obligations , which I shall now forbear to mention , reserving them for a particular Discourse by themselves . O Lord , who hast taught us , that all our doings without Charity are nothing worth ; Send thy Holy Ghost , and pour into our hearts that most excellent gift of Charity , the very bond of peace and of all vertues , without which whosoever liveth is counted dead before thee . Grant this for thine onely Son Jesus Christ's sake . The Seventh Sermon . ROMANS 12. 18. If it be possible , as much as lieth in you , live peaceably with all men . THIS Chapter containeth many excellent Precepts , and wholsome Advices ( scarce any portion of Holy Scripture so many in so little compass . ) From among them I have selected one , alas , but too seasonable and pertinent to the unhappy condition of our distracted Age , wherein to observe this , and such like Injunctions , is by many esteemed an impossibility , by others a wonder , by some a crime . It hath an apt coherence with , yet no necessary dependance upon the parts adjoining ; whence I may presume to treat upon it distinctly by it self ; and without farther preface or circumstance we may consider several particulars therein . I. And First , Concerning the Advice it self , or the Substance of the Duty charged on us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( to be in peace , or live peaceably ) we may take notice , that , whether according to the more usual acception it be applied to the publick estate of things , or as here doth relate onely to private conversation , it doth import , 1. Not barely a negation of doing , or suffering harm ; or an abstinence from strise and violence ( for a meer strangeness this may be , a want of occasion , or a truce , rather than a peace ) but a positive Amity , and disposition to perform such kind offices , without which good correspondence among men cannot subsist . For they who by reason of distance of place , non-acquaintance , or defect of opportunity maintain no entercourse , cannot properly be said to be in peace with one another : But those who have frequent occasion of commerce , whose conditions require enterchanges of courtesie and relief , who are some way obliged and disposed to afford needfull succour , and safe retreat to each other ; These may be said to live in peace together ; and these onely ; it being in a manner impossible , that they who are not disposed to do good to others ( if they have power and opportunity ) should long abstain from doing harm . 2. Living peaceably implies not some few transitory performances , proceeding from casual humour or the like ; but a constant , stable , and well-settled condition of being ; a continual cessation from injury , and promptitude to do good offices . For as one blow doth not make a battel , nor one skirmish a war ; so cannot single forbearances from doing mischief , or some few particular acts of kindness ( such as meer strangers may afford each other ) be worthily styled a being in peace : but an habitual inclination to these , a firm and durable estate of innocence and beneficence . 3. Living in peace supposes a reciprocal condition of being : not onely a performing good , and forbearing to do bad offices , but a receiving the like treatment from others . For he , that being assaulted is constrained to stand upon his defence , may not be said to be in peace , though his not being so ( involuntarily ) is not to be imputed to him . 4. Being in peace imports not onely an outward cessation of violence and seeming demonstration of amity , but an inward will and resolution to continue therein . For he that intends , when occasion is presented , to do mischief to another , is nevertheless an enemy , because more secret and dangerous : an ambuscado is no less a piece of war , than confronting the enemy in open field . Proclaiming and denouncing signifie , but good and ill intention constitute , and are the souls of peace and war. From these considerations we may infer a description of being in peace , viz , that it is , to bear mutual good-will , to continue in amity , to maintain good correspondence , to be upon terms of mutual courtesie and benevolence ; to be disposed to perform reciprocally all offices of humanity ; assistance in need , comfort in sorrow , relief in distress ; to please and satisfie one another , by advancing the innocent delight , and promoting the just advantage of each other ; to converse with confidence and security , without suspicion on either hand of any fraudulent , malicious , or hurtfull practices against either : Or , negatively ; Not to be in a state of enmity , personal hatred , pertinacious anger , jealousie , envy , or ill-will ; not to be apt to provoke , to reproach , to harm , or hinder another , nor to have reasonable grounds of expecting the same bad usage from others : to be removed from danger of vexatious quarrels , entercourse of odious language , offending others , or being disquieted ones self . This I take to be the meaning of living , or being in peace , differing onely in degree of obligation , and latitude of object , from the state of friendship properly so called , and opposed to a condition of enmity , defiance , contention , hatred , suspicion , animosity . II. In the next place we may consider the Object of this Duty , signified in those words , With all men . We often meet in Scripture with exhortations directed peculiarly to Christians , to be at peace among themselves ; as ( Mark 9. 5. ) Our Saviour layes this Injunction upon his Disciples , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Have peace one with another ; inculcated by Saint Paul upon the Thessalonians in the same words : and the like we have in the Second Epistle to Timothy Chap. 2. Ver. 22. Follow righteousness , faith , charity , peace with them that call upon the Lord out of a pure heart ; and to the Romans ( 14. 17. ) Let us therefore follow after the things that make for peace , and things wherewith one may edifie another . But here the Duty hath a more large and comprehensive Object : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all men : as likewise it hath in the Epistle to the Hebrews , Chap. 12. Ver. 14. Pursue peace with all men ; with all men without any exception , with men of all Nations , Jews and Gentiles , Greeks and Barbarians ; of all Sects and Religions ; persecuting Jews and Idolatrous Heathens ; ( for of such consisted the generality of men at that time ) and so Saint Paul expresly in a like advice , ( 1 Cor. 10. 32. Give no offence neither to the Jews , nor to the Gentiles , nor to the Church of God ; Even as I please all men . ) And I may add by evident parity of reason , with men of all degrees and estates , high and low , noble and base , rich and poor ; of all tempers and dispositions , meek and angry , gentle and froward , pliable and perverse ; of all endowments , wise and foolish , vertuous and vicious ; of all judgments and persuasions , Orthodox and Heretical , peaceable and schismatical persons : this universally vast and boundless term , All men , contains them all . Neither is there any evading our obligation to this Duty , by pretending about others , that they differ from us in humour and complexion of soul , that they entertain opinions irreconcileably contrary to ours ; that they adhere to sects and parties which we dislike and disavow ; that they are not so vertuous , so religious , so holy as they should be , or at least not in such a manner as we would have them ; for be this allegation true or false , it will not excuse us ; while they are not devested of humane nature , and can truly lay claim to the name and title of men , we are by vertue of this Precept obliged to live peaceably with them . III. We may consider the Qualification of the Duty here expressed , and what those words mean ; If it be possible , as much as lieth in you . To which purpose we may advert , from our description of living peaceably , that it consists mainly of two parts : one active , or proceeding from us , and terminated on others , To bear good will , to do good offices , to procure the profit , delight and welfare , to abstain from the displeasure , dammage and disturbance of others : The other passive , issuing from others , and terminated on our selves ; That they be well affected toward us , inclinable to do us good , and no wise disposed to wish , design , or bring any harm , trouble , or vexation upon us . Whereof the former is altogether in our power , consisting of acts or omissions depending upon our free choice and counsel ; and we are directly obliged to it , by virtue of those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as much as lieth in you : the latter is not fully so , yet commonly there be probable means of effecting it , which we are hence bound to use , though sometimes they may fail of success . For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it be possible , as they signifie the utmost endeavour is to be employed ; and that no difficulty ( beneath the degree of impossibility ) can discharge us from it , so they intimate plainly , that sometime our labour may be lost , and our purpose defeated ; and that by the default of others it may be impossible we should arrive to a peaceable condition of life with all men . However , by this Rule we are directed not onely our selves not to infringe the terms of peace toward others , but to endeavour earnestly by all honest and prudent means to obtain the good-will , favour and respect of others , by which they may be disposed to all friendly correspondence with us , and not to disturb the quiet and tranquillity of our lives . Having thus by way of Explication superficially glanced upon the words , we will proceed to a more large and punctual review of them ; and shall consider more distinctly the Particulars grossly mentioned ; and I. What those especial Duties are , included in this more comprehensive one of living peaceably with all men ; both those which are directly required of us , as the necessary causes , or immediate results of a peaceable disposition in us toward others ; and also those which are to be performed by us , as just and reasonable means conducible to beget or preserve in others a peaceable inclination toward us : these I shall consider promiscuously : and 1. We are by this Precept directly obliged heartily to love , that is to be bear good-will to , to wish well to , to rejoice in the welfare , and commiserate the adversities of all men : at least not to hate , or bear ill-will to , to desire , or design the harm , to repine at the happy success , or delight in the misfortunes of any : for as it is very hard to maintain peace and amicable correspondence with those we do not truly love ; so it is absolutely impossible to do it long with those we hate ; this Satanick passion ( or disposition of soul ) always prompting the mind possessed therewith to the contrivance and execution of mischief ; whence he that hates his brother , is said to be a murtherer , as having in him that bitter root , from whence , if power and occasion conspire , will probably spring that most extream of outrages , and capital breach of peace . Love is the onely sure cement , that knits and combines men in friendly society ; and hatred the certain fountain of that violence which rends and dissolves it . We cannot easily hurt , or strive with those we love and wish well to : we cannot possibly long agree with those we hate and malign . Peace without love can be esteemed little more than politick dissimulation ; and peace with hatred is really nothing less than an artificial disguise , or an insidious covert of enmity . 2. We are hence obliged to perform all kind offices of humanity , which the condition of any man can require , and may by us be performed without considerable inconvenience or detriment to our selves or others . When for the preservation , or comfortable accommodation of life , they need our help or our advice , we are readily to afford them ; when they are in want or distress , we are to minister to them what comfort and relief we can . We are ( upon this very score ) to obey that Injunction of Saint Paul to the Galatians ; As we have opportunity , let us do good to all men . For without this beneficence a mans carriage ( though otherwise harmless and inoffensive ) appears rather a suspicious strangeness , than a peaceable demeanour , and naturally produces an enmity in those that are concerned in it . For he to whom , being pressed with necessity , requisite assistance is denied , will infallibly be apt to think himself not onely neglected and disesteemed , but affronted also and injured ; ( Need in the general conceit of men , and especially of those that feel it , begetteth a kind of title to some competent relief ) and consequently will heinously resent , and complain bitterly of such supposed wrong , and if ever he become able , repay it with advantage . And much more are we upon the same accompt not to perform ill offices toward any man ; not to disturb him in the enjoyment of his innocent pleasure , nor to hinder him in the advancing his lawfull profit , nor to interrupt him in the prosecution of his reasonable designs ; nor any wise to vex and grieve him needlesly ; and ( above all ) not to detain him in , nor to aggravate his affliction . For these are actual violations of peace , and impediments of good correspondence among men . Farther , 3. In this Duty of living peaceably is included an obligation to all kind of just and honest dealing with all men : punctually to observe contracts , impartially to decide controversies , equally to distribute rewards ; to injure no man either in his estate , by violent or fraudulent encroachments upon his just possessions ; or in his reputation , by raising or dispersing slanderous reports concerning him : For these courses of all others are most destructive to peace , and upon the pretence of them most quarrels , that ever were , have been commenced . Justice in its own nature is , and by the common agreement of men hath been designed the Guardian of peace , and sovereign remedy of contention : but not to insist long upon such obvious subjects . 4. It much conduceth to the preservation of peace , and upholding amicable correspondence , in our dealings and transactions with men , liable to doubt and debate , not to insist upon nice and rigorous points of right , not to take all advantage offered us , not to deal hard measure , nor to use extremities to the dammage or hindrance of others , especially when no comparable benefit will thence accrue to our selves . For such proceedings , as they discover in us little kindness to , or tenderness of our neighbours good , so they exceedingly exasperate them , and persuade them we are their enemies , and render them ours , and so utterly destroy peace between us . When as abating something from the height and strictness of our pretences , and a favourable recession in such cases will greatly engage men to have an honourable opinion , and a peaceable affection toward us . 5. If we would attain to this peaceable estate of life , we must use toward all men such demonstrations of respect and courtesie , which according to their degree and station custom doth entitle them to , or which upon the common score of humanity they may be reasonably deemed to expect from us : respective gestures , civil salutations , free access , affable demeanour , cheerfull looks , and courteous discourse . These as they betoken good-will in them that use them , so they beget , cherish , and encrease it in those , whom they refer to : and the necessary fruit of mutual good-will is peace . But the contrary carriages ; contemptuous or disregardfull behaviour , difficulty of admission to converse , a tetrical or sullen aspect , rough and fastidious language , as they discover a mind averse from friendly commerce , so they beget a more potent disdain in others : Men generally ( especially those of generous and hearty temper ) valuing their due respect beyond all other interests , and more contentedly brooking injury than neglect . Whence this skill and dexterity of deportment ( though immediately , and in its own nature of no great worth , and regulating actions of small importance , gestures , looks , and forms of speech ) yet because it is a nurse of peace , and greatly contributes to the delightfulness of society , hath been always much commended , and hath obtained a conspicuous place in the honourable rank of vertues , under the titles of courtesie , comity , and affability ; and the opposites thereto , rudeness and rusticity , have been deservedly counted and called vices in morality . 6. This Precept directly prohibits the use of all reproachfull , scornfull , and provoking language ; these being the immediate results of enmity , and actual breaches of peace . Whence Saint Paul conjoins , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tit. 3. 2. To speak evil of no man , to be no quarrellers ( or fighters ) but gentle , shewing all meekness unto all men . For war is managed ( and that with more deadly animosity ) with the tongue , as well as with the hand ( There is that speaketh like the piercings of a sword , saith Solomon ; and whose teeth are spears and arrows , and their tongue a sharp sword , saith David . ) Words are with more anguish felt than blows ; their wounds are more incurable , and they leave a deeper scarr . Men usually dread more the loss of their honour than their lives , and take more grievously the ravishing of their credit than the depredation of their estate . Living peaceably therefore implies as much abstaining from opprobrious words as injurious actions ; yea more : for reviling is not onely a violation of peace , but a dishonourable waging of war ; like shooting arrows dipt in poison , and discharging sluggs against our neighbours reputation ; practices condemned by all as base and inhumane , and contrary to the laws of a noble warfare ; being arguments , we affect rather our adversaries utter ruine , than a gallant victory over him . There be fair ways of disputing our cause without contumelious reflections upon persons ; and the errours of men may be sufficiently refuted without Satyrical virulency . One good reason modestly propounded hath in it naturally more power and efficacy to convince him that is in a mistake , or to confound him with shame that is guilty of a fault , than ten thousand scoffs and ignominious taunts . When we are to express those deeds of nature ( the performance of which is concealed , as containing in it something of supposed turpitude ) we are wont to veil them in such modest circumlocutions , that by the hearers without offence to their bashfulness may sufficiently be understood . So when it is needfull or expedient to confute the opinions , or reprove the actions of men , if we either charitably design their amendment , or desire to maintain peaceable correspondence with them , it behoves that we do not by using the most broad and distastfull language immoderately trespass upon their modesty and patience ; that ( to use Seneca's phrase ) we do Agere cardm non tantùm salutis , sed & honestae cicatricis , De Clem. lib. 1. c. 17. Have a care not only to cure the wound , but to leave a comely scar , and not to deform him , whom we endeavour to reform ; for no sore is the easilier cured for being roughly handled , and least of all those in manners and opinion . A soft hand and a tender heart , and a gentle tongue are most convenient qualities of a spiritual Chirurgeon . But farther to this purpose ▪ 7. If we desire to live peaceably with all men we are to be equal in censuring mens actions , candid in interpreting their meanings , mild in reprehending , and sparing to relate their miscarriages , to derive their actions from the best principles ( from which in the judgment of charity they may be supposed to proceed , as from casual mistake rather than from wilfull prejudice ; from humane infirmity rather than from malicious design ) to construe ambiguous expressions to the most favourable sense they may admit ; not to condemn mens practices without distinct knowledge of the case , and examining the reasons , which possibly may absolve or excuse them : to extenuate their acknowledged faults by such circumstances as aptly serve that purpose , and not to exaggerate them by streined consequences , or uncertain conjectures . To rebuke them ( if need be ) so as they may perceive we sincerely pity their errours , and tender their good ; and wish nothing more then their recovery , and do not design to upbraid , deride , or insult over them being fallen ; and finally not to recount their misdeeds over-frequently , unseasonably , and with complacence . He that thus demeaneth himself , manifestly sheweth himself to prize his neighbours good-will , and to be desirous to continue in amity with him ; and assuredly obliges him to be in the same manner affected toward him . But he that is rigidly severe and censorious in his judgments , blaming in them things indifferent , condemning actions allowable , detracting from qualities commendable , deducing mens doings from the worst causes , and imputing them to the worst ends , and representing them under the most odious appellations , ( that calls all Impositions of superiours , which he dislikes , Tyranny , and all manners of divine worship , that sute not to his fancy , superstition , and all pretences to conscience in those that dissent from him , hypocrisy ; and all opinions different from his , heresy : that is suspicious of ill intention without sufficient ground , and prejudicates mens meanings before he well apprehends them , and captiously perverts sayings capable of good construction ; That is curiously inquisitive into his neighbours life , and gladly observes failings therein , and upon all occasions recites stories to his disgrace and disadvantage : that is immoderately bitter , fierce and vehement in accusing and inveighing against others , painting such , as he assumes to impugn , with the blackest colours , in the most horrid shape and ugly dress , converting all matter of discourse ( though never so unseasonably and impertinently ) into declamation , and therein copiously expatiating , in fine employing his utmost might of wit and eloquence and confidence in rendring that to others as hatefull , as he signifies they are to himself , such men , what do they else but loudly proclaim that they despise their neighbours good-will , purposely provoke his anger , and defie his utmost enmity ? for 't is impossible such dealing should not by them , who are therein concerned , be accompted extreamly unjust , and to proceed from desperate hatred . 8. He that would effectually observe this Apostolick rule , must be disposed to overlook such lesser faults committed against him , as make no great breach upon his interest or credit , yea , to forget or forgive the greatest and most grievous injuries : To excuse the mistakes , and connive at the neglects , and bear patiently the hasty passions of his neighbour , and to embrace readily any seāsonable overture , and accept any tolerable conditions of reconcilement . For even in common life that observation of our Saviour most exactly holds , It is impossible that offences should not come . The air may sooner become wholly fixed , and the sea continue in a perfect rest without waves , or undulations , than humane conversation be altogether free from occasions of distast , which he that cannot either prudently dissemble , or patiently digest , must renounce all hopes of living peaceably here . He that like tinder is inflammable by the least spark , and is inraged by every angry word , and resents deeply every petty affront , and cannot endure the memory of a past unkindness should upon any terms be defaced ; resolves surely to live in eternal tumult and combustion ; to multiply daily upon himself fresh quarrels , and to perpetuate all enmity already begun . When as by total passing by those little causes of disgust , the present contention is altogether avoided , or instantly appeased , our neighbours passion suddenly evaporates , and consumes it self ; no remarkable footsteps of dissension remain ; our neighbour reflecting upon what is past sees himself obliged by our discreet forbearance , however all possible means are used to prevent trouble and preserve peace . To this purpose ( The discretion of a man deferreth his anger , and it is his glory to pass over a transgression ) saith Solomon : and He that covereth a transgression seeketh love , saith the same wise Prince . But farther 9. If we would live peaceably with all men , we must not over highly value our selves , nor over eagerly pursue our own things . We must not admire our own endowments , nor insist upon our deserts , for this will make us apt to depreciate others , and them to loath us . We must not be over tender of our credit , and covetous of respect ; for this will render us apt to take exceptions , and engage us in troublesome competitions for superiority of place , and preeminence in the vain opinions of men . ( He that is of a proud heart stirreth up strife : and Only ( i. e. chiefly ) from pride cometh contention , saith Solomon . ) We must not be much addicted to our own interests , for this will dispose us to encroach upon the concernments of others , and them to resist our attempts , whence conflict and enmity will necessarily arise . We must not prefer our own judgments , and imperiously obtrude them upon others ; nor be pertinacious in perswading them to embrace our private opinions , nor violently urgent to a compliance with our humour . For these things are intolerably fastidious in conversation , and obnoxious to be charged with usurpation and iniquity ; all men naturally challenging to themselves an equal , or at least a proportionable share of reason , together with the free conduct of their lives uncontrollable by private dictates . If therefore we desire to live quietly , and not needlesly to disoblige , or displease others , we should be modest in esteeming our own abilities , and moderate in pursuing our own advantages , and in our converse not less complacent to others then we desire they should be to us ; and as liberal in allowing leave to dissent from us , as we are bold in taking freedom to abound in our own sense . And if in debate a modest declaration of our opinion , and the reasons inducing us thereto , will not prevail , it behoves us to give over such a succesless combat , and to retire into the silent enjoyment of our own thoughts . From not observing which rule discourse grows into contention , and contention improves into feud and enmity . 10. If we would live peaceably , it concerns us to abstain from needless contests about matters of opinion , and questions either meerly vain and frivolous , of little use or concernment , or over nice and subtle , and thence indeterminable by reason ; or that are agitated with extraordinary eagerness and heat of passion ; or such as are already defined by general consent , or such upon the decision of which the publick peace and safety do depend . There are some controversies prickly like brambles , and apt to scratch those that handle them , but yielding no savoury or wholsom fruit : such as concern the consequences of imaginary suppositions , the state and circumstances of Beings to us unknown , the right application of artificial terms , and the like impertinent matters ; which serve to no other purpose but the exercise of curious wits , and exciting emulation among them . Others there be concerning matters of more weighty moment , yet having their resolution depending upon secrets unsearchable , or the interpretation of ambiguous words , and obscure phrases , or upon some other uncertain conjectures ; and are yet rendred more difficult by being intangled with inextricable folds of subtilty , nice distinctions , and crafty evasions , devised by the parties engaged in them for the maintenance of their causes respectively , whence it hath happened , though with immense care and diligence of both parts they have been long canvased ; that yet they do , and in all probability will for ever remain undecided . So that now to engage in contest about them , may be reasonably deemed nothing more than a wilfull mispense of our time , labour and good humour ; by vainly reciprocating the saw of endless contention . Other questions there be in themselves of more easy resolution , and of considerable importance , which yet by extreme opposition of parties are so clouded and overgrown with insuperable prejudices , that the disputing them is seldom attended with other success , than an inflaming our selves and others with passion . Others are by small and obscure parties managed against the common consent , and against the positive decrees of the most venerable authoities among men , by ventilating which as truth is like to gain little , so peace is sure to suffer much . For as it is no wise a safe or advised course ( except in case of necessary defence ) to subject received opinions to the hazardous trial of a tumultuary conflict , their credit being better upheld by a stately reservedness , than by a popular forwardness of discourse ; as buildings stand fastest that are never shaken , and those possessions remain most secure that are never called in question : so on the other hand to countenance new and uncouth paradoxes , as it argues too much arrogance and presumption in confronting our single apprehensions against the deliberate sense and suffrage of so many men , yea so many ages of men ; and is likely to prove a succesless attempt , like swimming against the current , accompanied with much toil and little progress , so it serves no good end , but only foments divisions , and disturbs both our private and the publik peace . But most of all we are to be cautelous of medling with controversies of dangerous consequence , wherein the publick weal and quiet are concerned , which bare the roots of sacred authority , and prostitute the mysteries of government to vulgar inspection . Such points ought to be subjects of law , not of syllogism , and the errours in them to be corrected by punishment , rather then confuted by argument : neither can it be thought reasonable that the interest of publick peace should depend upon the event of private disputation . It concerns us therefore , if we would live peaceably in such disputable matters , reserving all due reverence to the judgments of the most , the best and wisest persons , to be content in a modest privacy , to enjoy the results of a serious and impartial disquisition , patiently enduring others to dissent from us , and not attempting by needless , fruitless , and endless contentions to gain others to our persuasions ; especially since the truth contended for may not be worth the passion employed upon it , and the benefits of the victory not countervail the prejudices sustained in the combat . For goodness and vertue may often consist with ignorance and errour , seldom with strife and discord . And this consideration I shall conclude with those exhortations of Saint Paul , Tit. 3. 9. But foolish questions , and genealogies , and contentions , and law-contests decline , for they are unprofitable and vain . And in 2 Ep. to Tim. cap. 2. v. 23. But foolish and unlearned questions avoid , knowing that they gender strifes ; And the servant of the Lord ( that is a minister of Religion ) must not strive , but be gentle to all men , apt to teach , patient , In meekness instructing those that are * contrarily disposed . And in the same Chapter , v. 14. Of these things put them in remembrance , charging them before the Lord , that they strive not about words to no profit , to the subverting of the hearers : Of so pernicious consequence did Saint Paul esteem unnecessary wrangling and disputing to be . But farther 11. If we desire to live peaceably we must restrain our pragmatical curiosity within the bounds of our proper business and concernment , not [ being curiosi in aliena Republ. ] invading other mens provinces , and without leave or commission intermeddling with their affairs ; not rushing into their Closets , prying into their concealed designs , or dictating counsel to them without due invitation thereto ; not controlling their actions , nor subjecting their proceedings to our censure without competent authority . For these courses men usually look upon as rash intrusions , both injurious and reproachfull to them , usurping upon that freedom of choice ( which all men passionately affect to preserve entire to themselves ) and arguing them of weakness and incapacity to manage their own business : neither do men more naturally drive away flies that buzze about their ears and molest them in their employments , than they with disdain repell such immodest and unseasonable medlers in their affairs . Let no man suffer ( saith Saint Peter ) as a busy body in other mens matters : intimating that those who are impertinently inquisitive into other mens matters , make themselves liable to suffer ( and that deservedly ) for their fond curiosity , and bold presumption . And He that passeth by , and medleth with strife belonging not to him , is like one that taketh a dog by the ears , ( saith Solomon ; ) that is , he catcheth at that which he cannot hold , and vainly aims at that which he cannot effect , and rashly irritates those which will turn upon him and bite him . If therefore we would neither molest others , nor be disquieted our selves , we must be like natural agents , never working ought beyond our proper sphere of activity . But especially , if we desire to live peaceably , we must beware of assuming to our selves a liberty to censure the designs , decrees , or transactions of publick authority , and of saying to our Superiours , what dost thou ? and much more , by querulous murmurings , or clamorous declamations , of bringing envy and odium upon them . Few private men are capable of judging aright concerning those things , as being placed beneath in a valley , and wanting a due prospect upon the ground and causes of their proceedings , who by reason of their eminent station can see more and farther then they ; and therefore are incompetent Judges , and unjustly presume to interpose their sentence in such cases . But suppose the actions of Superiours notoriously blameable and scandalous , and that by infallible arguments we are persuaded thereof ; yet seeing neither the taxing of , nor complaint against them doth in any wise regularly belong to us , nor the discovery of our mind therein can probably be an efficacious means of procuring redress , and immediately tends to diminish the reputation , and weaken the affection due to government , and consequently to impair the peaceable estate of things , which by them is sustained , we are wholly to abstain from such unwarrantable , unprofitable and turbulent practices ; and with a submiss and discreet silence , passing over the miscarriages of our Superiours , to wait patiently upon the providence , and implore the assistence of Him , who is the only competent Judge of such , and sovereign disposer of all things , who hath their hearts in his hands , and fashioneth them as he thinks good . Farther , 12. If we would live peaceably with all men , it behoves us not to engage our selves so deeply in any singular friendship , or in devotion to any one party of men , as to be entirely partial to their interests , and prejudiced in their behalf , without distinct consideration of the truth and equity of their pretences in the particular matters of difference ; not to approve , favour or applaud that which is bad in some , to dislike , discountenance or disparage that which is good in others : not out of excessive kindness to some , to give just cause of distast to others : not for the sake of a fortuitous agreement in disposition , opinion , interest or relation to violate the duties of justice or humanity . For he that upon such terms is a friend to any one man , or party of men , as to be resolved ( with an implicit faith , or blind obedience ) to maintain what-ever he or they shall affirm to be true , and what-ever they shall doe to be good , doth in a manner undertake enmity against all men beside , and as it may happen doth oblige himself to contradict plain truth , to deviate from the rules of vertue , and to offend Almighty God himself . This unlimited partiality we owe only to truth and goodness , and to God ( the fountain of them ) in no case to swerve from their dictates and prescriptions . He that followed Tiberius Gracchus in his seditious practices , upon the bare accompt of friendship , and alledged in his excuse , that if his friend had required it of him , he should as readily have put fire to the Capitol , was much more abominable for his disloyalty to his Country , and horrible impiety against God , than commendable for his constant fidelity to his friend . And that Souldier , which is said to have told Caesar ( in his first expedition against Rome ) that in obedience to his commands he would not refuse to sheath his sword in the breast of his Brother , or in the throat of his aged Father , or in the bowels of his pregnant Mother , was for his unnatural barbarity rather to be abhorred , than to be esteemed for his loyal affection to his General . And in like manner he that to please or gratify the humour of his friend , can be either injurious , or treacherous , or notably discourteous to any man else , is very blameable , and renders himself deservedly odious to all others . Laelius , who incomparably well both understood and practised the rules of friendship , is by Cicero reported to have made this the first and chief Law thereof . Vt neque rogemus res turpes , nec faciamus rogati , That we neither require of our friends the performance of base and naughty things ; nor being requested of them , perform such our selves . And in the heraldry , or comparison of duties , as all others must give place to those of piety , verity and vertue , so after them the duties of humanity justly challenge the next place of respect , even above those which belong to the highest degree of friendship ( due to our nearest relations , yea to our Country it self ) precisely taken , abstracted , and distinguished from those of humanity . For the World is in nature the first , the most comprehensive and dearest Country of us all ; and our general obligations to mankind are more ancient , more fundamental , and more indispensable , than those particular ones superadded to or superstructed on them . The peace therefore of the World , and the general welfare of men its Citizens , ought to be more dear to us , and the means conducing thereto more carefully regarded by us in our actions , than either the love , favour or satisfaction of any particular persons is to be valued or pursued . And the not observing this rule may reasonably be esteemed to have a great influence upon the continuance of those implacable feuds and dissensions wherewith the world is so miserably torn and shattered . Mens being peremptorily resolved to extoll , countenance , or excuse promiscuously all the principles and proceedings of the party to which they have addicted themselves , and to see no errour , fault or abuse in them ; but by all means to depress , vilify and condemn ( if not to reproach , calumniate and persecute ) the opinions and practices of others , and not to acknowledge in them any thing considerably good or commendable ; whence commonly all apprehend their adversaries extremely unjust and disingenuous towards them , and are alienated from all thoughts , ( or however discouraged from all hopes ) of friendly accommodation and reconcilement . But he that would live peaceably with all men , must be free in his judgment , impartial in his dealing , and ingenuous in his carriage toward all : not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , admiring , or wondring at some men ( as if they were impeccable , or infallible ) nor having the truth in respect of persons , abetting in his friends onely what is just and true , and allowing the same in others , but in neither by signal approbation countenancing any thing false or evil ; for so demeaning himself , he giveth no man just occasion of displeasure or enmity against him . 13. If we would live peaceably our selves , we should endeavour to preserve peace , and prevent differences , and reconcile dissensions among others , by doing good offices , and making fair representations of intercurrent passages between them ; by concealing causes of future disgust , and removing present misunderstandings , and excusing past mistakes ; by allaying their passions , and rightly informing their minds , by friendly intercessions , and pacifick advices . For the fire that devoureth our neighbours house threatneth and endangereth ours , and it is hard to approach contention without being engaged therein . 'T is not easie to keep our selves indifferent or neutral , and doing so we shall in likelihood be maligned and persecuted by both the contending parties . Blessed are the peace-makers , saith our Saviour ; for they shall be called the sons of God ; that is , they shall be highly esteemed and reverenced for this divine quality , wherein they so nearly resemble the God of peace , and his blessed Son the great Mediatour : but farther , without respect to other recompence , and from the nature of their employment , such are immediately happy , and in this their vertuous practice rewards it self , that by appeasing others quarrels , they save themselves from trouble , and enjoy themselves that tranquillity which they procure to others * . But those informing Sycophants , those internuncio's of pestilent tales , and incendiaries of discord , that ( from bad nature , or upon base design ) by the still breath of clandestine whispers , or by the more violent blasts of impudent calumnies kindle the flames of dissension , or foment them among others ; that , by disseminating infamous rumours , and by malicious suggestions , instill jealousies into , and nourish malevolent surmises in the minds of men , separating ( as it is in the Proverbs ) between chief friends , and widening the distance between others ; These ( I say ) from the seeds of variance they scatter among others , reap in the end mischief and disturbance to themselves ; nor can expect to enjoy the benefit of that quiet , which they labour to deprive others of . The beginning of strife ( saith Solomon ) is as when one letteth out water ; and he that to the intent his neighbours Lands should be overflown with a torrent of dissension , doth unloose the damms , and cut the banks of former friendship , may ( if he be wise ) expect the merciless floud should at length reach himself , and that his own habitation should be at last surrounded therewith . For when men at length begin to be weary , and to repent of their needless quarrels , and the mischievous consequences attending them , and to be inquisitive into the causes and instruments of their vexation , they will certainly find out , detest and invert the edge of their displeasure upon these wretched makebates ; and so the poison they mingled for others they themselves drink up ; the Catastrophe of the Tragedy ( begun by them ) is acted upon themselves ; they sink down into the pit they made for others , and in the net which they hid is their own foot taken : Et delator habet quod dedit exitium . Lastly , If we would effectually observe this Precept , we must readily comply with the innocent customs , and obey the established laws of the places where we live . I say first comply with the customs ; which also are in effect inferiour laws enacted by the tacit agreement of the generality of men ; the non-observation of which is upon many accompts very prejudicial to peaceable life . For to those concerned in it , it will always seem to intimate a squeamish niceness a froward perverseness , an arrogant self-conceitedness , a manifest despising other mens judgments , and a virtual condemning their practices of fault or folly , and consequently a monopolizing all goodness , and appropriating all wisedom to himself ; qualities intolerably odious to men and productive of enmity . It incenses the people ( hugely susceptive of provocation ) with a sense of notable injury done , and contempt cast upon it . For the onely authority , which the commonalty can lay claim to , consists in prescribing Rules of decency in language , habit , gesture , ceremony , and other circumstances of action , declared and ratified by ordinary practice ; non-conformity to which is by them adjudged a marvellous irregularity , contumacy , and rebellion against the Majesty of the people , and is infallibly revenged and punished by them . There 's no preserving peace , nor preventing broils and stirs , but by punctually observing that ordinary Rule of equity , That in cases of doubtfull debate , and points of controverted practice , the fewest should yield to the most , the weakest bend to the strongest , and that to the greatest number should be allowed at least the greates appearance of reason . To which purpose we may observe , that the best and wisest men , ( not to displease those with whom they conversed , as far as their Duty to God , and their conscience would permit ) have commonly in their manners of life followed not what in their retired judgment they most approved , but what suted to the customs of their times and places , avoiding a morose singularity as offensive to others , and productive of disquiet to themselves . You know how Cicero censured Cato for endeavouring against the grain , and predominant genius of those times to reduce things to a strict agreement with his private notions : Ille optimo animo utens , & summâ fide nocet interdum Reipublicae . Dicit enim tanquam in Platonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non tanquam in Romuli foece sententiam . But a more clear and pertinent instance we have in Saint Paul ; who thus represents his own practice : I have made my self a servant to all : Vnto the Jews I became as a Jew ; to them that are without law as without law : To the weak became I as weak : I am made all things to all men , that I might by all means save some . Saint Paul wisely knew , that by a prudent compliance with mens customs , and condescension to their capacities , he engaged to him , or at least did not alienate from him their affections ; and thereby became more capable of infusing good Doctrine into their minds , and promoting their spiritual good . And the same course was generally taken by the primitive Christians , who in all things ( not inconsistent with the rules and principles of their Religion ) did industriously conform their conversation to the usual practices of men ; thereby shunning those scandalous imputations of pride and perversness , which then rendred the Jews so odious to the world , as appears by divers passages in the ancient Apologists for Christian Religion : particularly Justin Martyr ( in his Epistle to Diognetus ) hath these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Christians neither in dwelling , language , or customs differ from the rest of men ; they neither inhabit towns proper to themselves , nor use any peculiar dialect , nor exercise an uncouth manner of living , but as by chance it is allotted to them , inhabiting cities belonging both to Greeks and Barbarians , comply with the customs of the country . And much more hath he there ; and much Tertullian likewise in his Apologetick , to the same purpose . Neither do we find in the life of our Saviour , that exact pattern of all wisedom and goodness , that in any thing he did affect to differ from the received customs of his time and country , except such as were grounded upon vain conceits , extreamly prejudicial to piety , or directly repugnant thereto . And I cannot except from this Rule the compliance with religious customs used in the Worship and Service of God : since a wilfull discrepancy from them doth much more destroy peace , and kindle the flame of contention , in as much as men are apt to apprehend themselves much more slighted and more condemned by a disagreement in those , than in matters of lesser concernment . And it cannot reasonably be imagined , that the God of love and peace , who questionless delights to see men converse in peace and amity , and who therefore in general terms enjoyns us , to pursue the things that make for peace ( whereof certainly in reason and to experience , following indifferent and harmless customs , not expresly repugnant to his law , nor to the dictates of natural reason , is one thing , and not the least ) in our addresses to himself ( partly designed and mainly serving more strictly to unite , not to dissociate men in affection ) should dislike , or disapprove the use of this course so expedient and conducible to peace : especially since he infinitely more regards the substance of the Duty , and the devotion of the heart therein , than the manner or any circumstantial appendages thereof : 'T is certain however , that Saint Paul intimates a wilfull departure from ordinary practice in such cases , to proceed from a contentious disposition : But if any man ( saith he ) have a mind to be contentious ( so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imports ) we have no such custom , nor the Churches of God. But yet much more is peaceable conversation impeached by disobedience to established Laws , those great bulwarks of Society , fences of Order , and supports of Peace ; which he that refuses to obey , is so far from living peaceably with all men , that he may reasonably be presumed unwilling to have peace with any man ; since in a manner he defies all mankind , vilifies its most solemn Judgments , endeavours to dissolve those sacred bands , by which its union is conteined , and to subvert the onely foundations of publick tranquillity . He declares himself either to affect an universal tyranny over , or an abhorrency from society with other men , to be unwilling to live with them upon equal terms , or to submit to any fair arbitration , to desire that strifes should be endless and controversies never decided , who declines the verdict of Law , the most solemn issue of deliberate advice , proceeding from the most honourable , most wise , most worthy , and select persons , and involving in it the consent of the whole Commonwealth . Saint Paul directing that prayers should be made for Princes , and those in Authority , assigns the reason , that we may lead a quiet and a peaceable life in all godliness and honesty : And certainly if we are to pray for , we are also obliged to obey them in order to the same end , which to do is absolutely in our power , and more immediately requisite to that purpose . For as no peace can be preserved without the influence of authority ; so no authority can subsist without obedience to its sanctions . He that is desirous to enjoy the privileges of this happy estate of peace , must in reason be content to perform the Duties injoined , and bear the common burthens imposed by those who are the protectours of it . Thus as plainly as I could have I described what it is to live peaceably , and what the means are that principally conduce thereto : I should now proceed to consider the Object of the Duty , and the Reasons why it respects all men : As also whence it comes , that sometimes we may fail in our endeavour of attaining this desirable condition : And lastly to propound some Inducements persuasive of its practice . But I must not farther encroach on your patience , and shall therefore reserve these things to the next opportunity . Now : The peace of God , which passeth all understanding , keep your hearts and minds in the knowledge and love of God , and of his Son Jesus Christ our Lord ; and the blessing of God Almighty , the Father , Son and Holy Ghost be among you , and remain with you always . Amen . The Eighth Sermon . ROMANS 12. 18. If it be possible , as much as lieth in you , live peaceably with all men . I Have very lately considered what it is to live peaceably , and what are the Duties included therein ; and what Means conduce thereto . II. I proceed now to consider the Object thereof , and why the duty of living peaceably extends to all men , that is , why we are bound to bear good-will , and doe good offices , and shew civil respects to all men : and to endeavour , that all men reciprocally be well affected toward us . For it might with some colour of reason be objected , and said : Why should I be obliged heartily to love those , that desperately hate me , to treat them kindly , that use me despitefully ; to help them , that would hinder me ; to relieve them , that would plunge me into utter distress ; to comfort them , that delight in my affliction ; to be respective to , and tender of their reputation , who despise , defame , and reproach me : to be indulgent , and favourable to them , who are harsh , and rigorous in their dealings with me ; to spare and pardon them , who with implacable malice persecute me ? why should I seek their friendship , who disdainfully reject mine ; why prize their favour , who scorn mine ; why strive to please them , who purposely offend me ? or why should I have any regard to men void of all faith , goodness , or desert ? And most of all , why should I be bound to maintain amicable correspondence with those , who are professed enemies to piety , and vertue , who oppugn truth , and disturb peace , and countenance vice , errour , and faction ? How can any love , consent of mind , or communion of good offices intercede between persons so contrarily disposed ? I answer , they may and ought , and that because the obligation to these ordinary performances is not grounded upon any peculiar respects , special qualifications , or singular actions of men , ( which are contingent and variable ) but upon the indefectible score of common humanity . We owe them , ( as the Philosopher alledged , when he dispensed his alms to an unworthy person ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not to the men , but to humane nature , resident in them . There be indeed divers other sorts of love , in nature and object more restrained , built upon narrower foundations , and requiring more extraordinary acts of duty , and respect ( not competent to all men ; ) as a love of friendship , founded upon long acquaintance , sutableness of disposition , and frequent exchanges of mutual kindness ; a love of gratitude due to the reception of valuable benefits ; a love of esteem belonging to persons endued with worth and vertue ; a love of relation resulting from kindred , affinity , neighbourhood , and other common engagements . But the love of benevolence ( which is precedent to these , and more deeply rooted in nature , more ancient , more unconfined , and more immutable ) and the duties mentioned consequent on it , are grounded upon the natural constitution , necessary properties , and unalterable condition of humanity , and are upon several accompts due thereto . 1. Upon account of universal cognation , agreement , and similitude of nature . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All men naturally are of kinn , and friends to each other , saith Aristotle . Et fratres etiam vestri sumus jure naturae matris unius ; We are also your brethren in the right of nature our common mother , said Tertullian of old , in the name of the Christians , to the Heathens . We are but several streams issuing from one primitive source ; several branches sprouting from the same stock , several stones hewed out of the same quarry . One substance , by miraculous efficacy of the divine benediction diffused , and multiplied . One element affords us matter , and one fire actuates it , kindled at first by the breath of God. One bloud flows in all our veines ; one nourishment repairs our decayed bodies , and one common aire refreshes our languishing spirits . We are cohabitants of the same earth , and fellow-citizens of the same great Common-wealth ; Vnam Remp. omnium agnoscimus mundum , said the forementioned Apologist for Christianity . We were all fashioned according to the same original Idea ( resembling God our common father ) all endowed with the same faculties , inclinations , and affections ; all conspire in the essential , and more notable ingredients of our constitution ; and are onely distinguished by some accidental inconsiderable circumstances , of age , place , colour , stature , fortune , and the like ; in which we differ as much from our selves in successions of time . So that what Aristotle said of a friend , is applicable to every man : Every man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Another our-self ; And he that hates another , detests his own most lively picture ; he that harms another , injures his own nature ; he that denies relief to another , starves a member of his own body , and withers a branch of his own tree . The mercifull man doeth good to his own soul ; but he that is cruel troubleth his own flesh . Neither can any personal demerit of vicious habit , erroneous opinion , enormous practice , or signal discourtesy towards us , dissolve these bands : for as no unkindness of a brother can wholly rescind that relation , or disoblige us from the duties annexed thereto : so neither upon the faults , or injuries of any man can we ground a total dispensation from the offices of humanity , especially if the injuries be not irreparable , nor the faults incurable . 2. We are indispensably obliged to these duties , because the best of our natural inclinations prompt us to the performance of them ; especially those of pity and benignity , which are manifestly discernible in all , but most powerfull and vigorous in the best natures ; and which questionless by the most wise , and good Author of our beings were implanted therein both as monitors to direct , and as spurrs to incite us to the performance of our duty . For the same bowels , that in our want of necessary sustenance , do by a lively sense of pain informe us thereof , and instigate us to provide against it ; do in like manner grievously resent the distresses of another , and thereby admonish us of our duty , and provoke us to relieve them . Even the stories of calamities , that in ages long since past have happened to persons , no-wise related to us , yea the fabulous reports of tragical events , do ( even against the bent of our wills , and all resistance of reason ) melt our hearts with compassion , and draw tears from our eyes : and thereby evidently signify that general sympathy , which naturally interceeds between all men ●●fince we can neither see , nor hear or , nor imagine anothers grief without being afflicted our selves . Antipathies may be natural to wild beasts ; but to rational creatures they are wholly unnatural And on the other side , as nature to eating and drinking , and such acts requisite to the preservation of our life , hath adjoyned a sensible pleasure and satisfaction , enticing us to and encouraging us in the performance of them ; so , and doubtless to the same end , hath she made relieving the necessities of others , and doing good offices to them , to be accompanied with a very contentfull and delicious relish to the mind of the doer . Epicurus , that great Master of pleasure , did himself confess ; that to bestow benefits was not onely more brave , but more pleasant , then to receive them ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith * Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) And certainly no kind of actions , a man can performe , are attended with a more pure , more perfect , more savoury delight , then those of beneficence are . Since nature therefore hath made our neighbours misery our pain , and his content our pleasure ; since with indissoluble bands of mutuall sympathy she hath concatenated our fortunes , and affections together ; since by the discipline of our sense she instructs us , and by the importunity thereof solicits us to the observance of our duty , let us follow her wise directions , and conspire with her kindly motions ; let us not stifle , or weaken by disuse , or contrary practice , but by conformable action cherish and confirm the good inclinations of nature . 3. We are obliged to these duties upon account of common equity . We have all ( the most sowre and Stoical of us all ) implanted in us a naturall ambition , and a desire ( which we can by no means eradicate ) of being beloved , and respected by all ; and are disposed in our need to demand assistance , commiseration of our misfortunes , and relief in our distress of all that are in capacity to afford them ; and are apt to be vehemently displeased , to think our selves hardly dealt with , and to complain of cruelty and inhumanity in those that refuse them to us : and therefore in all reason and equity we should readily pay the same love , respect , aid , and comfort to others , which we expect from others ; for Beneficium qui dare nescit , injustè petit : Nothing is more unreasonable , or unequal , then to require from others those good turns , which upon like occasion we are unwilling to render to others . 4. We are obliged to these duties of humanity , upon accompt of common interest , benefit , and advantage . The welfare , and safety , the honour , and reputation , the pleasure , and quiet of our lives are concerned in our maintaining a loving correspondence with all men . For so uncertain is our condition , so obnoxious are we to manifold necessities , that there is no man , whose good-will we may not need , whose good word may not stand us in stead , whose helpfull indeavour may not sometime oblige us . The Great Pompey , the glorious Triumpher over Nations , and admired darling of fortune , was beholden at last to a slave for the composing his ashes , and celebrating his funeral obsequies . The honour of the greatest men depends on the estimation of the least , and the good-will of the meanest peasant is a brighter ornament to the fortune , a greater accession to the grandeur of a Prince , than the most radiant gemme in his royall diadem . However the spite and enmity of one ( and him the most weak otherwise and contemptible ) person , may happen to spoil the content of our whole life , and deprive us of the most comfortable enjoyments thereof ; may divert our thoughts from our delightfull imployments to a solicitous care of self-preservation , and defence ; may discompose our minds with vexatious passions ; may by false reports , odious suggestions , and slanderous defamations blast our credit , raise a storm of general hatred , and conjure up thousands of enemies against us ; may by insidious practices supplant , and undermine us , prejudice our welfare , endanger our estate , and involve us in a bottomless gulf of trouble : it is but reasonable therefore , if we desire to live securely , comfortably , and quietly , that by all honest means we should endeavour to purchase the good-will of all men , and provoke no mans enmity needlesly ; since any mans love may be usefull , and every mans hatred is dangerous . 5. We are obliged to these duties by a tacit compact , and fundamental constitution of mankind , in pursuance of those principal designes , for which men were incorporated , and are still contained in civil society . For to this purpose do men congregate , cohabite , and combine themselves in sociable communion , that thereby they may enjoy a delightfull conversation , void of fear , free from suspicion , and free from danger ; promote mutual advantage , and satisfaction ; be helpfull , and beneficial each to other : abstracting from which commodities the retirements of a cloyster , or the solitudes of a desert ; the life of a recluse , or of a wild beast , would perhaps be more desirable , then these of gregarious converse : For as men being pleased and well affected to each other , are the most obliging friends , and pleasant companions ; so being enraged , they are the most mischievous , and dangerous neighbours , the most fierce and savage enemies . By neglecting therefore , or contravening these duties of humanity , we frustrate the main ends of society , disappoint the expectations of each other , subvert the grounds of ordinary civility , and in the commonwealth deal as unpolitickly , as the members in the body should act unnaturally , in subtracting mutual assistance , or harming each other ; as if the eye should deny to the hands the direction of sight , and the hands in revenge should pluck out the eyes . 6. We are by observing these rules to oblige , and render men well affected to us , because being upon such terms with men conduceth to our living ( not only delightfully and quietly , but ) honestly and religiously in this world . How peace , and edification , spiritual comfort , and temporal quiet do concurr , and cooperate , we see intimated Act. 9. 31. Then had the Churches peace throughout all Judea , and Galilee , and Samaria , and were edifyed , and walking in the fear of the Lord , and in the comfort of the Holy Ghost were multiplied . St. Paul advised the Christians of his times , liable to persecution , to make prayers for all men ( and especially for those in eminent power , ) that they might lead * a quiet and peaceable life in all godliness , and honesty ; to pray for them , that is , to pray that they might be so disposed , as not to molest , interrupt , or discourage them in the exercise of vertue , and practice of piety . For these by a tranquillity of mind , a sedateness of affections , a competency of rest and leisure and retirement , a freedom from amazing fear , distracting care , and painfull sense are greatly advanced ; of which advantages by contentious broiles and enmities we are deprived , and encumbred with the contrary impediments . They breed thorny anxieties , and by them choak the seeds of good intention : they raise dusky fumes of melancholy , by them intercepting the beams of spiritual light , and stifling the flames of devout affection . By them our thoughts are affixed upon the basest , and taken off from the most excellent objects ; our fancies are disordered by turbulent animosities ; our time is spent , and our endeavour taken up in the most ungratefull , and unprofitable imployments , of defeating the attempts , resisting the assaults , disproving the calumnies , countermining the plots of adversaries ; They bring us upon the stage against our will , and make us act parts in Tragedies , neither becoming , nor delighting us . They disturbe often our natural rest , and hinder us in the dispatch of our ordinary business ; and much more impeach the steadiness of our devotion , and obstruct the course of religious practice . They tempt us also to omissions of our duty , to unseemingly behaviour , and to the commissions of grievous sin ; to harsh censure , envious detraction , unwarrantable , revenge , repining at the good successes , and delighting in the misfortunes of others . Many examples occurr in history , like those of Hanno the Carthaginian , and Quint. Metellus ( Pompeys antagonist ) who in pursuance of some private grudges , have not only betrayed their own interests , and sullyed their own reputations ; but notably disserved , and damnifyed the publick weale of their country : And so will our being engaged in enmity with men cause us to neglect , if not to contradict our dearest concernments : Whence we should carefully avoid the occasions thereof , and by an innocent and beneficent conversation oblige men to a friendly correspondence with us . 7. We are obliged to perform these duties of humanity , because by so doing we become more capable of promoting goodness in others , and so of fulfilling the highest duties of Christian Charity ; of successfully advising and admonishing others ; of instructing their ignorance , and convincing their mistakes ; of removing their prejudices , and satisfying their scruples ; of reclaiming them from vice , errour , faction ; and reconciling them to vertue , truth , and peace . For by no force of reason , or stratagem of wit are men so easily subdued , by no bait so thoroughly allured and caught , as by reall courtesy , gentleness and affability ; as on the other side , by a sowre and peevish humour , supercilious looks , bitter language , and harsh dealing men are rendred indocile , and intractable , averse from better instruction , obstinate in their ways , and pertinacious in their conceits . Easily do men swallow the pill gilded with fair carriage , and sweetned by kind speech ; readily do they afford a favourable ear to the advice seeming to proceed from good-will , and a tender care of their good ; But the physick of wholesome admonition being steeped in the vinegar of reproach , and tempered with the gall of passion , becomes distastfull and loathsome to the patient ; neither will men willingly listen to the reasonings of those , whom they apprehend disaffected to their persons , and more desirous to wound their reputations , than to cure their distempers . The slightest argument , the most simple and unpolished oration issuing from the mouth of a freind , is wonderfully more prevalent , than the strongest demonstration , than the most powerfull eloquence of an enemy . For obliging usage , and courteous speech unlock the affections , and by them insinuate into the reason of men ; but surly deportment , and froward expressions damme up the attention with prejudice , and interclude all avenues to the understanding . An illustration of which discourse we have from comparing the different practice of the Jews , and the ancient Christians , with the contrary successes thereof . The Jews by their seditious , and turbulent practices , by their insolent contempt , and implacable hatred of others ( for you know what Tacitus saith of them : Apud ipsos fides obstinata , misericordia in promptu , sed adversus omnes alios hostile odium ) by their perverse and unsociable humours , declining all entercourse , and refusing ordinary offices of humanity ( so much as to shew the way , or to direct the thirsty traveller to the fountain ) to any not of their own sect , did procure an odium , scorn , and infamy upon their religion , rendred all men averse from inquiring into , or entertaining any good opinion thereof , and so very little inlarged its bounds , and gained few proselytes thereto . But the Christians by a mild , patient , and peaceable behaviour ; by obedience to laws , and complyance with harmless customs ; by perfect innocence , and abstinence from doing injury ; by paying due respects , and performing civill offices , and demonstrations of benevolence ; by loving conversation , and friendly commerce with all , commended their doctrine to the regard of men : and by this only piece of Rhetorick ( without terrour of arms , or countenance of power , or plausibility of discourse , or promise of temporal reward ) subdued the faith of men , and persuaded a great part of the world to embrace their excellent profession . We converse with you like men , we use the same diet , habit , and necessary furniture : We have recourse to your tribunals ; we frequent your markets , your fairs , your shops , your stalls , your shambles , your baths : We cohabit , we saile , we warr , we till , we trade , we maintaine all manner of commerce with you saith the Christian Apologist , to the Pagans , in behalf of the ancient Christians . Which kind of practice they derived not only from the sweet temper and noble Genius of their Religion , but from the express institution of the first teachers thereof , and from their exemplary practice therein . For both by doctrine did the Apostles exhort , and by their example incite them to adorne the Gospel , and render the discipline of Christ amiable by their meek , gentle , compliant and inoffensive conversation ; and thereby to allure others to a willing entertainment thereof . To this purpose are those exhortations . Phil. 4. 5. Let your moderation ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your equity , or gentleness ) be known to all men : and 1 Thess. 5. 14. — Comfort the * afflicted , support the weak , be long-suffering toward all . Be ye all carefull not to render evill for evill ; but always pursue goodness toward each other , and toward all : and Gal. 6. 10. As we have opportunity , let us doe good to all men : and Tit. 3. 1. Put them in mind to be subject to principalities , and powers , to be ready to every good work ; to reproach no man , not to be contentious , but gentle , shewing all meekness to all men : and 1 Tim. 2. 24. The Minister of the Lord must not strive , but be gentle unto all men , apt to teach , patient : In meekness instructing those that oppose themselves : ( or those that are otherwise disposed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) if peradventure God will give them repentance to the acknowledgment of the truth : where gentleness toward all , and meekness toward adversaries are oppositely conjoyned , with aptness to teach , and instruct ; the one qualification so effectually predisposing to the other : and it is beside intimated that gentle and meek treatment are sutable instruments ordinarily imployed by God to convert men from errour to truth . 8. We are bound hereto in complyance and conformity to the best patterns : God , Christ , the Apostles , the Primitive Saints : This illustrious Doctor of Christian Religion St. Paul did not fail to second this his doctrine with his own example . For Give none offence ( saith he ) neither to the Jews nor to the Gentiles , nor to the Church of God ; Even as I please all men in all things , not seeking mine own profit , but the profit of many , that they may be saved : Please all men in all things ; what could St. Paul say , or what do more ? and again . For though ( saith he ) I be free from all men , yet have I made my self a servant unto all , that I might gain the more : To the weak became I as weak , that I might gain the weak : I am made all things to all men , that by all means I might save some . See how far this charitable design of doing good to others transported him : He parted with his own freedome , that he might redeem them from the slavery of a wicked life ; He denyed his own present satisfaction that he might procure them a lasting content : he despised his own profit , that he might promote their spiritual advantage ; He prostituted his own reputation , that he might advance them to a condition of true glory . He underwent grievous afflictions for their comfort ; sustained restless pains for their ease , and hazarded his own safety for their salvation . He condescended to their infirmities , suted his demeanour to their tempers , complyed with their various humours , and contrary customs : He differed from himself , that he might agree with them , and transformed himself into all shapes , that he might convert them into what they should be , reform their manners , and translate them into a happy estate . But above all is the practice of our Lord himself most remarkable to this purpose : and discovers plainly to him that observes an universally large , and unrestrained Philanthropie . For having from a wonderfull conspiracy of kindness and good-will ( between him and his eternal Father ) toward the world of men , descended willingly from the throne of his celestial Majesty , and inveloped his divine glory in a cloud of mortal frailty , and that ( as the Apostle saith ) he might reconcile all things in heaven and earth , conjoine God and man by a nearer alliance , and unite men together by the more sacred bands of common relation to himself : Having assumed not only the outward shape and corporeal resemblance of man , but the inward frame , and real passions of humane souls ; he disdained not accordingly to obey the laws , to follow the inclinations , to observe the duties of the best and most perfect humanity ; with an equall and impartiall bounty imparting free admittance , familiar converse , friendly aid and succour unto all , even the worst of men in all appearance ( and that so far , that some rigorous censurers thence presumed to taxe him as a glutton ; and a good fellow , a friend to publicans , and sinners ) distributing liberally to all the incomparable benefits of his heavenly doctrine , of his holy example , of his miraculous power ; instructing the ignorances , detecting the errours , dispossessing the devils ; sustaining the weaknesses , overlooking the injuries , comforting the afflictions , supplying the necessities , healing the diseases , and remedying all the miseries of all , that did not wilfully reject their own welfare : He went about ( saith St. Peter in the Acts ) doing good , and healing all that were oppressed of the devil : And * He went about all the cities and villages teaching in their Synagogues , and preaching the Gospell of the Kingdom , and healing every sickness , and every disease among the people ( saith St. Matthew's Gospel . ) He despised not the meanest , either in outward estate , or spiritual improvement . He invited all unto him , repelled , or discouraged none ; nor refused to any that came unto him , his counsell , or his help . He was averse from no mans society ( and if in any degree from any , chiefly from those , who confidently pretended to extraordinary sanctity , and proudly contemned others . ) Meek and gentle he was , mild and patient ; courteous and benigne ; lowly and condescensive ; tender and compassionate in his conversation unto all . And for a compliment of his transcendent charity , and for an enforcement unto ours , he laid down his life for us all , as a common price to purchase remission of sins ; a general ransome to redeem the humane creation from the captivity of hell , and slavery of corruption into the glorious liberty of the sons of God ; demolishing by his pacifick death all partition walls , and laying open all enclosures of the divine favour ; reconciling God to man , and combining man to himself by the fresh cement of his pretious bloud : so that now not only as fellow-creatures ; but ( which is exceedingly more ) as partakers of the same common redemption , as objects of the same mercy , as obliged in the same common debt , and as capable of the same eternal happiness , by new and firmer engagements we are bound to all mutual kindness , and benevolence toward all . For Destroy not ( saith St. Paul , and by like reason I may say , Harm not , vex not , be not unkind to ) him , for whom Christ dyed . Nay , farther we have the example of Almighty God himself directing , and by our Saviours express admonition obliging us to this universal beneficence , compassion , and patience towards all . Who by express testimony of sacred writ , and by palpable sings of continual experience declareth himself to be a * lover of mankind ; to be good to all , and tenderly mercifull over all his works : not to afflict willingly , nor grieve the children of men : to compassionate the miseries , and supply the needs , and relieve the distresses ; to desire the salvation , and to delight in the happiness of men . Who with an indifferent , unlimited munificence dispenseth his blessings , extends his watchfull providence , and imparts his loving care unto all : Causing his Sun with comfortable beams to shine , and the refreshing showres to descend upon , the earth to yield her pleasant fruits ; the temperate seasons to recurr , and all the elements to minister succour , joy , and satisfaction even to the most impious , and ingratefull toward him . Who with immense clemency and long-sufferance overlooks the sacrilegious affronts offered daily to his Majesty ; the outragious violations of his laws , and the contemptuous neglects of his unexpressible goodness : Who patiently waits for the repentance , and incessantly solicits the reconcilement , courts the amity , and in a manner begs the good-will of his most deadly enemies : whom he hath always in his hand , and can crush to nothing at his pleasure . For , We are Ambassadours for Christ , as if God by us did entreat you : We beseech you in Christ's behalf ; be reconciled to God ( saith Saint Paul. ) Since therefore upon accompt of natural consanguinity , of our best inclinations , of common equity , and general advantage , and an implicite compact between men ; of securing our , and promoting other 's vertue and piety ; from the exhortations of Scripture mentioned , and many more tending to the same purpose , from the example of the ancient Christians , the Leaders , and Champions of our Religion , of the Apostles , the Masters and Patriarchs thereof , of our Blessed Redeemer , and of Almighty God himself , we are obliged to this Universal benevolence , and beneficence toward all ; No misapprehensions of judgment , no miscarriages in practice , no ill-dispositions of soul , no demerits in himself , no discourtesies toward us ought wholly to alienate our affections from , or to avert us from doing good , or to incline us to render evil for evil unto any person ; especially considering , that the omissions of others , cannot excuse us from the performance of our duty ; that no man is to be presumed incorrigible , nor ( like the lapsed Angels ) concluded in desperate impenitence ; and that our loving and gentle demeanour toward them may be instrumental to their amendment , and the contrary may contribute to their progress and continuance in offences ; that God hath promised to us a reward of our patience , and hath reserved to them a reason of judgment and punishment , if they persist obstinate in their disorderly courses ; that to avenge their trespasses belongs not to us , but to Almighty God , who is more nearly concerned in , and more injured by them , and is yet content to endure them , to prolong their lives , to continue his benefits to them , and to expect their conversion : That our differing from them is not to be attributed to our selves , but wholly , or chiefly to the goodness of God ; that we always were , are , and shall be liable to the same errours , vices , and misdemeanours : that ( lastly ) the faults and follies of others , like the maims of body , distempers of soul , or crosses of fortune ( being their own greatest unhappinesses ) require rather our pity then our hatred , to be eased by our help , then aggravated by our unkindness . T is too scant therefore and narrow a Charity that is limited by correspondence of courtesy , or by the personal merits of others : We are bound to live peaceably with , that is , to be innocent , beneficial , respective to all , and to seek the reciprocal good-will , love and amity of all . But I have insisted too long upon this particular , concerning the Object of this duty , and its extension . III. I proceed briefly to consider whence it comes , that ( as I before observed was intimated in these words , If it be possible , as much as lieth in you ) though we doe our parts , and perform carefully the duties incumbent on us , though we bear good-will , and doe good offices , and yield due respects , and abstain from all not onely injurious , but rigorous dealings toward all ; though we revile none , nor censure harshly , nor presumptuosly intermeddle with others affairs ; though we obey laws , and comply with received customs , and avoid all occasions of contention , though our tempers be meek , our principles peaceable , and our conversations inoffensive , we may yet prove successless in our endeavours to live peaceably , and may be hated , harmed , and disquieted in our course of life . That it so happens , we find by plain experience , and manifold example . For Moses , the meekest man upon earth , and commended beside by all circumstances of divine favour , and humane worth , was yet often envied , impugned , and molested by those , whom by all manner of benefits he had most highly obliged . And we find David frequently complaining , that by those , whose good-will by performing all offices of friendly kindness , and brotherly affection , he had studiously laboured to deserve , whose maladies and calamities he had not onely tenderly commiserated , but had prayed and humbled his soul with fasting for their recovery and deliverance from them , was yet recompensed by their treacherous devices against his safety , by grievous reproaches , and scornfull insultings over him in his affliction ; as we see at large in Psalms the 35. and 69. And in Psalm 120. he thus lamentably bemoans his condition : Woe is me that I sojourn in Mesech , that I dwell in the tents of Kedar : My soul hath long dwelt with him that hateth peace : I am for peace but when I speak , they are for war : And our Blessed Saviour himself , though in the whole tenour of his life he demonstrated an incomparable meekness and sweetness of disposition , and exercised continually all manner of kindness and beneficence toward all men , was notwithstanding loaded with all kinds of injuries and contumelies , was bitterly hated , ignominiously disgraced , and maliciously persecuted unto death : and the same lot befell his faithfull Disciples , that although their design was benign and charitable , their carriage blameless and obliging toward all , they were yet pursued constantly both by the outragious clamours of the people , and cruel usages from those in eminent power . Now though it seem strange and almost incredible , that they who are truly friends to all , and are ready to doe to all what good they can ; who willingly displease none , but industriously strive to acquire ( not with glozing shews of popularity , but by real expressions of kindness ) the good-will and favour of all , should yet be maligned , or molested by any ; yet seeing it so happens , if we inquire into the reason , we shall find this miracle in morality , to proceed ( to omit the neglect of the duties mentioned in our former discourse ) chiefly from the exceeding variety , difference and contrariety of mens dispositions , joyned with the morosity , aptness to mistake , envy , or unreasonable perverseness of some ; which necessarily render the means of attaining all mens good-will insufficient , and the endeavours unsuccessfull . For men seeing by several lights , relishing with diversly disposed palates , and measuring things by different standards , we can hardly doe or say any thing , which if approved and applauded by some , will not be disliked and blamed by others ; if it advance us in the opinion of some , will not as much depress us in the judgment of others ; so that in this irreconcileable diversity and inconsistency of mens apprehensions , it is impossible not to displease many : Especially since some men either by their natural temper , or from the influence of some sowre principles they have imbibed , are so morose , rigid , and self-willed ; so impatient of all contradiction to , or discrepancy from their sentiments , that they cannot endure any to dissent in judgment , or vary in practice from them , without incurring their heavy disdain and censure . And which makes the matter more desperate and remediless , such men commonly being least able either to manage their reason , or to command their passion , as guided wholly by certain blind impulses of fancy , or groundless prejudices of conceit , or by a partial admiration of some mens persons , examples , and authorities , are usually most resolute and peremptory in their courses , and thence hardly capable of any change , mitigation , or amendment . Of which sort there being divers engaged in several ways , it is impossible to please some without disgusting the other ; and difficult altogether to approach any of these wasps , without being stung , or vexed by them . Some also are so apt to misunderstand mens meanings , to misconstrue their words , and to make ill descants upon , or draw bad consequences from their actions , that 't is not possible to prevent their entertaining ill-favoured prejudices against even those that are heartily their friends , and wish them the best . To others the good and prosperous estate of their Neighbour , that he flourishes in wealth , power or reputation , is ground sufficient of hatred and enmity against him : for so we see that Cain hated his innocent brother Abel , because his brothers works were more righteous , and his sacrifices better accepted then his own : that Josephs brethren were mortally offended at him , because his father especially loved , and delighted in him : that Saul was enraged against David , because his gallant deeds were celebrated with due praises , and joyfull acclamations of the people : and that the Babylonian Princes , upon no other score , maligned Daniel , but because he enjoyed the favour of the King , and a dignity answerable to his deserts : And who that loves his own welfare , can possibly avoid such enmities as these ? But the fatal rock , upon which peaceable designs are most inevitably split , and which by no prudent steering our course can sometimes be evaded , is the unreasonable perverseness of mens pretences , who sometimes will upon no terms be friends with us , or allow us their good-will , but upon condition of concurring with them in dishonest , and unwarrantable practices : of omitting some duties to which by the express command of God , or evident dictates of right reason we are obliged , or performing some action repugnant to those indispensable rules . But though peace with men is highly valuable , and possessing their good-will in worth not inferiour to any other indifferent accommodation of life , yet are these nothing comparable to the favour of God , or the internall satisfaction of conscience ; nor though we were assured thereby to gain the entire love and favour of all men living , are we to purchase them at so dear a rate as with the loss of these . We must not to please or gratify men , commit any thing prohibited , or omit any thing enjoyned by God , the least glimpse of whose favourable aspect is infinitely more to be prized , then the most intimate friendship of the mightiest Monarchs upon earth : and the least spark of whose indignation is more to be dreaded , then the extreamest displeasure of the whole world . In case of such competition , we must resolve with Saint Paul , Gal. 1. 10. Do I yet * conciliate God , or do I endeavour to sooth men ? for if I yet soothed ( or flattered ) men ( so you know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) I were not the servant of Christ. Nor are we , that we may satisfy any mans pleasure , to contravene the dictates of Reason ( that subordinate guide of our actions ) to doe any dishonourable or uncomely action , unworthy of a man , misbeseemour education , or incongruous to our station in humane society , so as to make our selves worthily despicable to the most by contenting some : Nor are we bound always to desert our own considerable interest , or betray our just liberty , that we may avoid the enmity of such as would violently , or fraudulently encroach upon them . Nor are we in the administration of justice , distribution of rewards , or arbitration of controversies to respect the particular favour of any , but the merits onely of the cause , or the worth of the persons concerned . Nor are we by feeding mens distempered humours , or gratifying their abused fancies to prejudice or neglect their real good ; to encourage them in bad practices , to foment their irregular passions , to applaud their unjust or uncharitable censures , or to puff up their minds with vain conceit , by servile flattery : but rather , like faithfull Physicians , to administer wholsome , though unsavoury , advice ; to reveal to them their mistakes , to check their intended progress in bad courses , to reprove their faults seasonably , and when it may probably doe them good , though possibly thereby we may provoke their anger and procure their ill-will , and ( as S. Paul saith ) become their enemies , for telling them the truth . Nor are we ever explicitely to assent to falsehoods ( so apprehended by us , ) to bely our consciences , or contradict our real judgments ( though we may sometimes for peace-sake prudently conceale them ; ) Nor to deny the truth our defence and patronage , when in order to some good purpose it needs and requires them , though thereby we may incurre the dislike , and forfeit the good-will of some men . Nor are we by entertaining any extraordinary friendship , intimate familiarity , or frequent converse with persons notoriously dissolute in their manners , disorderly in their behaviour , or erroneous in weighty points of opinion , to countenance their misdemeanours , dishonour our profession , render our selves justly suspected , run the hazard of contagion , or hinder their reformation . And especially we are warily to decline the particular acquaintance of men of contentious dispositions , mischievous principles , and factious designs ; a bare keeping company with whom looks like a conspiracy , an approving , or abetting their proceedings ; The refusing any encouragement , signification of esteem , or vouchsafing any peculiar respect to such , we owe to the honour of vertue , which they disgrace , to the love of truth which they oppugn , to the peace of the world which they disturb , and to the general good of mankind , which they impeach . And so S. Paul warns us not to mingle or consort , not to diet , or common ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) with men of a dissolute and disorderly conversation : And to mark them which cause seditions , and scandals , contrary to Christian doctrine , and to shun , or decline them ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and to repudiate , deprecate the familiarity of Hereticks ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) And S. John forbids us to wish joy , or to allow the ordinary respects of civil salutation to Apostates , and Impostours : lest ( by such demonstration of favour ) we communicate with them in their wicked works . None of which Precepts are intended to interdict to us , or to disoblige us from bearing real good-will , or dispensing needfull benefits to any , but to deter us from yielding any signal countenance to vice and impiety ; and to excite us to declare such dislike and detestation of those heinous enormities as may confer to the reclaiming of these , and prevent the seduction of others . So Saint Paul expresly , 2 Thess. 3. 14. But if any man obeyeth not our injunction by epistle , do not consort with him , that he may by shame be reclaimed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) And account him not an enemy , but admonish him as a brother . Nor ought lastly the love of peace , and desire of friendly correspondence with any men , avert us from an honest zeal , ( proportionable to our abilities and opportunities ) of promoting the concernments of truth and goodness , though against powerfull and dangerous opposition : I say an honest zeal , meaning thereby not that blind heady passion , or inflammation of spirit , transporting men beyond the bounds of reason and discretion , upon some superficially plausible pretences , to violent and irregular practices ; but a considerate and steady resolution of mind , effectually animating a man by warrantable and decent means vigorously to prosecute commendable designs ; like that S. Jude mentions , of striving earnestly for the faith once delivered to the Saints . For this zeal may be very consistent with , yea greatly conducible to the designs of peace . And 't is not a drousiness , a slack remissness , a heartless diffidence , or a cowardly flinching from the face of danger and opposition , we discourse about , or plead for , but a wise and wary declining the occasions of needless and unprofitable disturbance to our selves and others . To conclude this point ( which if time would have permitted , I should have handled more fully and distinctly ) though to preserve peace , and purchase the good-will of men , we may and ought to quit much of our private interest and satisfaction , yet ought we not to sacrifice to them what is not our own , nor committed absolutely to our disposal , and which in value incomparably transcends them , the maintenance of truth , the advancement of justice , the practice of vertue , the quiet of our conscience , the favour of Almighty God. And if for being dutifull to God , and faithfull to our selves in these particulars , any men will hate , vex and despite us ; frustrate our desires , and defeat our purposes of living peaceably with all men in this world : we may comfort our selves in the enjoyment of eternal peace and satisfaction of mind , in the assurance of the divine favour , in the hopes of eternal rest and tranquillity in the world to come . Now briefly to induce us to the practice of this duty of living peaceably , we may consider , 1. How good and pleasant a thing it is ( as David saith ) for brethren ( and so we are all at least by nature ) to live together in unity . How , that ( as Solomon saith ) better is a dry morsel , and quietness therewith , then a house full of sacrifices with strife . How delicious that conversation is , which is accompanied with a mutual confidence , freedom , courtesy , and complacence : how calm the mind , how composed and affections , how serene the countenance , how melodious the voice , how sweet the sleep , how contentfull the whole life is of him that neither deviseth mischief against others , nor suspects any to be contrived against himself : and contrariwise , how ingratefull and loathsom a thing it is to abide in a state of enmity , wrath , dissension : having the thoughts distracted with solicitous care , anxious suspicion , envious regret ; the heart boiling with choler , the face overclouded with discontent , the tongue jarring and out of tune , the ears filled with discordant noises of contradiction , clamour and reproach ; the whole frame of body and soul distempered , and disturbed with the worst of passions . How much more comfortable it is to walk in smooth and even paths , then to wander in rugged ways , overgrown with briars , obstructed with rubs , and beset with snares ; to sail steadily in a quiet , then to be tost in a tempestuous Sea ; to behold the lovely face of Heaven smiling with a chearfull serenity , then to see it frowning with clouds , or raging with storms ; to hear harmonious consents , then dissonant janglings ; to see objects correspondent in gracefull symmetry , then lying disorderly in confused heaps ; to be in health , and have the natural humours consent in moderate temper , then ( as it happens in diseases ) agitated with tumultuous commotions : How all senses and faculties of man unanimously rejoyce in those emblems of peace , order , harmony , and proportion . Yea how nature universally delights in a quiet stability , or undisturbed progress of motion ; the beauty , strength and vigour of every thing requires a concurrence of force , cooperation , and contribution of help ; all things thrive and flourish by communicating reciprocal aid , and the world subsists by a friendly conspiracy of its parts ; and especially that political society of men chiefly aims at peace as its end , depends on it as its cause , relies on it as its support . How much a peacefull state resembles Heaven , into which neither complaint , pain , nor clamour ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in the Apocalypse ) do ever enter ; but blessed souls converse together in perfect love , and in perpetual concord ; and how a condition of enmity represents the state of Hell , that black and dismal Region of dark hatred , fiery wrath , and horrible tumult . How like a paradise the world would be , flourishing in joy and rest , if men would chearfully conspire in affection , and helpfully contribute to each others content : and how like a savage wilderness now it is , when like wild beasts ; they vex and persecute , worry and devour each other . How not only Philosophy hath placed the supreme pitch of happiness in a calmness of mind , and tranquillity of life , void of care and trouble , of irregular passions and perturbations ; but that Holy Scripture it self in that one term of peace most usually comprehends all joy and content , all felicity and prosperity : so that the heavenly consort of Angels , when they agree most highly to bless , and to wish the greatest happiness to mankind , could not better express their sense , then by saying Be on earth peace , and good-will among men . 2. That as nothing is more sweet and delightfull , so nothing more comely and agreeable to humane nature then peaceable living , it being ( as Solomon saith ) an honour to a man to cease from strife ; and consequently also a disgrace to him to continue therein : That rage and fury may be the excellencies of beasts , and the exerting their natural animosity in strife and combat may become them ; but reason and discretion are the singular eminencies of men , and the use of these the most natural and commendable method of deciding controversies among them : and that it extreamly misbecomes them that are endowed with those excellent faculties so to abuse them , as not to apprehend each others meanings , but to ground vexatious quarrels upon the mistake of them : not to be able by reasonable expedients to compound differences , but with mutual dammage and inconvenience to prorogue and encrease them : not to discern how exceedingly better it is to be helpfull and beneficial , than to be mischievous and troublesome to one another , How foolishly and unskilfully they judg , that think by unkind speech and harsh dealing to allay mens distempers , alter their opinions , or remove their prejudices ; as if they should attempt to kill by ministring nourishment , or to extinguish a flame by pouring oyl upon it . How childish a thing it is eagerly to contend about trifles , for the superiority in some impertinent contest , for the satisfaction of some petty humour , for the possession of some inconsiderable toy : yea how barbarous and brutish a thing it is to be fierce and impetuous in the pursuit of things that please us , snarling at , biting and tearing all competitors of our game , or opposers of our undertaking . But how divine and amiable , how worthy of humane nature , of civil breeding , of prudent consideration it is , to restrain partial desires , to condescend to equal terms , to abate from rigorous pretences , to appease discords , and vanquish enmities by courtesy and discretion ; like the best and wisest Commanders , who by skilfull conduct , and patient attendance upon opportunity , without striking of stroke of shedding of bloud , subdue their Enemy . 3. How that peace with its near alliance and concomitants , its causes and effects , love , meekness , gentleness and patience , are in Sacred Writ reputed the genuine fruits of the Holy Spirit , issues of Divine Grace , and off-springs of heavenly Wisedom ; producing like themselves a goodly progeny of righteous deeds . But that emulation , hatred , wrath , variance and strife derive their extraction from fleshly lust , hellish craft , or beastly folly ; propagating themselves also into a like ugly brood of wicked works . For so saith Saint James , If you have bitter zeal and strife in your hearts , glory not , * nor be deceived untruly : This wisedom descendeth not from above , but is earthly , sensual , and devilish : For where emulation and strife are , there is † tumult , and every * naughty thing : but the wisedom that is from above is first pure , then peaceable , gentle , * obsequious , full of mercy ( or beneficence ) and of good fruits , without partiality and dissimulation ; And the fruit of righteousness is sowed in peace to those that make peace : and from whence are wars , and quarrels among you ? Are they not hence , even from your lusts , that war in your members ? Likewise , He loveth transgression that loveth strife : and A fools lips enter into contention , and his mouth calleth for strokes , saith Solomon . That the most wicked and miserable of creatures is described by titles denoting enmity and discord : the hater ( Satan ) the enemy ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the accuser ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the slanderer ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the destroyer ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) * the furious dragon , and mischievously treacherous snake : and how sad it is to imitate him in his practices , to resemble him in his qualities : But that the best , most excellent , and most happy of Beings delights to be styled , and accordingly to express himself , The God of love , mercy and peace ; and his blessed Son to be called , and to be , the Prince of peace , the great Mediatour , Reconciler , and Peace-maker , who is also said from on high to have visited us , To give light to them that sit in darkness , and in the shadow of death , and to guide our feet in the ways of peace . That lastly no devotion is pleasing , no oblation acceptable to God , conjoined with hatred , or proceeding from an unreconciled mind : For , If thou bring thy gift to the altar , and there remembrest that thy brother hath ought against thee ; Leave there thy gift before the altar , and go thy way ; first be reconciled to thy brother , and then come and offer thy gift , saith our Saviour . I close up all with this Corollary : that if we must live lovingly , and peaceably with all men , then much more are we obliged to doe so with all Christians : to whom by nearer and firmer bands of holy alliance we are related ; by more precious communions in faith and devotion we are endeared ; by more peculiar and powerfull obligations of divine commands , sacramental vows , and formal professions we are engaged : Our spiritual brethren , members of the same mystical body , temples of the same Holy Spirit , servants of the same Lord , subjects of the same Prince , professors of the same truth , partakers of the same hope , heirs of the same promise , and candidates of the same everlasting happiness . Now Almighty God , the most good and beneficent Maker , gracious Lord , and mercifull preserver of all things , infuse into our hearts those heavenly graces of meekness , patience , and benignity , grant us and his whole Church , and all his Creation to serve him quietly here , and in a blissfull rest to praise and magnify him for ever : To whom with his blessed Son , the great Mediatour and Prince of peace , and with his Holy Spirit , the ever-flowing Spring of all love , joy , comfort and peace , be all honour , glory and praise . And The peace of God which passeth all understanding keep your hearts and minds in the knowledge and love of God , and of his Son Jsesus Christ our Lord : And the blessing of God Almighty , the Father , Son , and Holy Ghost be among you , and remain with you for ever . Amen . FINIS . Books writ by the Learned Dr. Isaac Barrow , and printed for Brabazon Aylmer , at the Three Pigeons , over against the Royal Exchange in Cornhill . TWelve Sermons preached upon Several Occasions : In Octavo , being the First Volume . Ten Sermons against Evil Speaking . In Octavo , being the Second Volume . Eight Sermons of the Love of God and our Neighbour : In Octavo , being the Third Volume . The Duty and Reward of Bounty to the Poor : In a Sermon , much enlarged , preached at the Spittal upon Wednesday in Easter Week , Anno Dom. 1671. In Octavo . A Sermon upon the Passion of our Blessed Saviour : Preached at Guild-Hall Chapel , on Good-Friday the 13th day of April 1677. In Octavo . A Learned Treatise of the Pope's Supremacy . To which is added a Disourse concerning the Unity of the Church . In Quarto . The said Discourse concerning the Unity of the Church , is also printed alone ; In Octavo . All the said Books of the Learned Dr. Isaac Barrow , ( except the Sermon of Bounty to the Poor ) are since the Authours death Published by Dr. Tillotson Dean of Canterbury . The true and lively Effigies of Dr. Isaac Barrow , in a large Print ; Ingraved ( from the Life , ) by the excellent Artist D. Loggan ; Price without Frame six pence . Notes, typically marginal, from the original text Notes for div A31078-e500 Deut. 6. 9. 10. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 10. 27. 1 Tim. 1. 3 ▪ Coloss. 3. 14. Matt. 5. 48. Galat. 5. 2● . Rom. 13. 9 , 10. Gal. 5. 14. Vers. 40. Levit. 2. 13. 9. 24. 20. 1. 2 Cor. 5. 14. 1 Joh. 2. 5. Joh. 14. 23. 1 Joh. 5. 3. Psal. 89. 6. Psal. 73. 25. 〈…〉 18. 〈…〉 23. 〈…〉 145. Psal. 146. 7. 104. 33. 34. 1. 71. 15. 145. 2. 35. 28. 71. 8. 1 Sam. 18. 1. Heb. 11. 16. 1 Joh. 2. 23. Psal. 119. 2. Isa. 65. 1. Deut. 11. 22. Josh. 23. 8. 1 Cor. 6. 17. Act. 11. 23. Joh. 15. 4. 17. 21. 1 Joh. 2. 24. Psal. 84. 2. 42. 1. 63. 1. 143. 6. Luk. 6. 23. 1 Pet. 4. 13. Rom. 5. 3. Col. 1. 24. Psal. 34. 8. 36. 7. Psal. 84. 1 , 10. 63. 5. Neh. 9. 25. Psal. 4. 6. 63. 3. Psal. 33. 1. 32. 11. 105. 3. 107. 12. 37. 4. Psal. 89. 46. 69. 16. 30. 7. 42. 3. Matt. 26. 38. 27. 46. Isa. 59. 2. Jer. 5. 25. Isa. 44. 26. 1 Sam. 8. 7 10. 9. Psal. 6. 35. 38. 51. 102. 130. 143. Psal. 38. 3. 143. 4. 102. 4. Psal. 6. 4. 38. 21. 51. 11. 102. 2. 143. Psal. 16. 2. Job 22. 3. Jer. 9. 24. Quid est amare , nisi velle bonis aliquem affici quàm maximis ? Cic. de Fin. 2. Act. 13. 22. 1 Joh. 4. 20. 3. 17. Exod. 20. 6. Joh. 14. 21. 23. Joh. 15. 14. 1 Joh. 4. 12. Psal. 86. 11. Col. 3. 14. Psal. 11. 7. Psal. 119. 163 , 165 , 113 , 16 , 35 , 70 , 47 , 24 , 77. Psal. 1. 2. 112. 1. 40. 8. Heb. 10. 7. Joh. 4. 34. 5. 30. Prov. 3. 22. Psal. 119. 32. * Psal. 97. 10. Ye that love the Lord , hate evil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 7. Jam. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Joh. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matt. 19. 20. Mark 10. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 18. 22. Phil. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 14. 26. Matt. 6. 24. Psal. 62. 10. 1 Tim. 6 , 9 , 17. Joh. 12. 43. 2 Tim. 4. 10. 1 Cor. 7. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epict. 1. 9. Gal. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orig. in Cels. p. 135. Notes for div A31078-e3560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bas. de Jud. Dei. Tom. 2. p. 261. 2 Pet. 2. 20. Psal. 36. 10. 9. 10. Isa. 5. 13. 11. 9. Hos. 2. 10. Joh. 17. 3. Jer. 22. 16. 24. 7. 31. 34. 2 Cor. 10. 5. Isa. 1. 3. Jer. 19. 3 , 6. 10. 25. 1 Thess. 4. 5. 1 Sam. 2. 12. 1 Joh. 4. 8. 1 Cor. 1. 25. Matt. 7. 11. Luk. 11. 13. Matt. 19. 17. Isa. 55. 8. 1 Sam. 16. 7. Deut. 29. 19. Psal. 81. 12. 107. 11. Isa. 65. 2. 53. 6. Jer. 18. 12. Hos. 10. 12. 8. 12. Psal. 73. 11. 10. 11. 94. 7. * Job 9. 4. Isa. 45. 9. 10. 15. 54. 17. 1 Cor. 10. 22. Deut. 33. 8. Dan. 5. 23. Amos 9. 2. Isa. 2. 19. Jer. 16. 16. Deut. 28. 29. Numb . 14. 41. 2 Chr. 13. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat. de Leg. 10. Isa. 5. 4. Hab. 1. 13. Psal. 5. 4. 11. 5. &c. Psal. 8. 19. 145. 104. 147. Psal. 33. 5. 119. 64. 145. 10. 147. 4. &c. Isa. 5. 12. Psal. 28. 5. 107. 43. 64. 9. 111. 2. 77. 11. 143. 5. Psal. 145. 16 , 18. 107. 8. 34. 6 , 10. 9. 9. Ecclus. 2. 10. Luk. 7. 47. Rom. 2. 4. Luk. 17. 10. Psal. 130. 3. Gen. 32. 10. Psal. 37. 23. 246. 8. 1 Joh. 4. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph. Matt. 5. 46. Luk. 6. 32. Psal. 68. 19. 103. 14. Ezek. 34. 26. Neh. 9. 17. Psal. 78. 10 , 42. Deut. 5. 29. 29. 4. Psal. 26. 3. Psal. 103. Isa. 42. 1. Zech. 4. 10. Gal. 5. 22. Rom. 15. 30. Luk. 11. 9 , 13. Matt. 21. 22. 7. 7. 1 Chron. 28. 9. 2 Chron. 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jam. 4. 8. 1 Cor. 2. 9. Psal. 145. 20. Rom. 8. 28. Notes for div A31078-e5350 Psal. 33. 5. 119. 64. Psal. 66. 9. 56. 13. Psal. 103. 4. 145. 16. Luk. 10. 27. Psal. 73. 25. Matt. 19. 17. Matt. 22. 38. Jam. 2. 8. 1 Tim. 1. 6. Rom. 13. 8 , 9. Gal. 5. 14. 1 Cor. 13. 13. Gal. 5. 22. Col. 3. 14. 1 Cor. 16. 14. 2 Pet. 1. 7. 1 Pet. 4. 8. 1 Joh. 3. 23 , 11. 4. 21. Joh. 15. 12. Joh. 13. 34. Joh. 13. 35. 1 Joh. 4. 7 , 11. Matt. 5. 45. Eph. 5. 1 , 2. Matt. 22. 40. 1 Joh. 4. 21. Eph. 2. 12. Lev. 19. 18. Lev. 20. 26 , 24. Exod. 33. 16. Deut. 7. 6. 14. 2. Levit. 19. 34. Eph. 2. 14. Gal. 3. 28. Act. 10. 36. Tit. 3. 4. Joh. 3. 16. 1 Tim. 2. 5. 1 Joh. 2. 2. Heb. 2. 9. 2 Cor. 5. 19. Col. 1. 20. Eph. 1. 10. Eph. 2. 13. 1 Tim. 2. 4. Tit. 2. 11. Col. 1. 23. 1 Pet. 1. 23. 2. 17. Gal. 6. 10. 1 Thess. 3. 12. 2 Cor. 9. 12 , 13. Heb. 12. 24. 1 Thess. 5. 14. Tit. 3. 2. 1 Thess. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 2. 24. 1 Tim. 2. 1. Eph. 6. 18. Phil. 4. 5. Luk. 10. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Just. M. c. Tryph. ( p. 320. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Eph. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Thess. 4. 9. Matt. 7. 12. Luk. 6. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tob. 4. 15. Const. Apost . 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Just. M. c. Tryph. ( p. 321. ) Rom. 15. 2. 1 Pet. 1. 22. 4. 8. Matt. 5. 48. 1 Cor. 4. 6 , 5. Prov. 22. ●● Matt. 5. 45. 1 Joh. 3. 16. Gal. 3. 28. Joh. 17. 21. Rom. 12. 5. 1 Cor. 12. 26. Joh. 13. 35. 2 Tim. 3. 2. 2 Pet. 2. 10. Rom. 15. 1. Phil. 2. 4. 1 Cor. 10. 34. 13. 5. Chrys. in 1 Cor. Or. 25. in Eph. Or. 7. Heb. 11. 24. Exod. 32. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Chrys. in Eph. Or. 7. 1 Sam. 12. 23. 1 Sam. 20. 30. Psal. 78. 70. 1 Sam. 23. 17. 1 Sam. 18. 1. 20. 17. Psal. 35. 12. 2 Cor. 11. 23. 4. 8. 1 Cor. 4. 11. Phil. 1. 24. 2 Cor. 5. 1 , &c. Rom. 9. 3. 2 Cor. 11. 24 , 25. 1 Thess. 2. 15. Act. 4. 34. Rom. 5. 6 , 8 , 10. 1 Pet. 3. 18. Eph. 2. 1. Col. 2. 13. Chrys. in Eph. Or. 7. in 1 Cor. Or. 32. Heb. 12. 2. Eph. 5. 1. 1 Joh. 3. 16. Joh. 15. 12. 13. 34. 2 Thess. 2. 16. Notes for div A31078-e8910 Phil. 3. 12. 1 Cor. 5. 28. 1 Thess. 1. 13. Heb. 6. 10. 1 Cor. 3. 8. Matt. 5. 48. 19. 21. 1 Pet. 1. 16. Col. 4. 12. Heb. 6. 1. Phil. 3. 1 Tim. 1. 6. 1 Pet. 1. 22. ( Rom. 12. 9. ) Rom. 13. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Arist. Eth. 9. 8. Insana amicitia . Sen. Ep. 9. Chrys. in Eph. p. 797. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Arist. Eth. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. 9. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Phil. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 2 Tim. 1. 7. 1 Thess. 4. 9. Gal. 5. 22. Eph. 5. 9. Col. 3. 12. Eph. 4. 24. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Arist. Eth. 9. 8. Vid. tot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sap. 6. 7. Job 9. 20. Job 42. 6. Notes for div A31078-e10250 1 Tim. 1. 5. 1 Cor. 16. 14. Gal. 5. 14. Rom. 13. 8 , 9. 1 Cor. 13. 13. Gal. 5. 22. 2 Pet. 1. 7. 1 Pet. 4. 8. Jam. 2. 8. 1 Joh. 3. 23 , 11. 4. 21. Joh. 15. 12. 13. 34. Joh. 13. 35. Prov. 14. 21. Prov. 11. 12. Job 31. 13 , 14 , 15. Job 32. 8. Psal. 145. 9. Job 34. 19. Sap. 6. 8. Rom. 10. 12. 3. 22. Job 36. 5. Psal. 69. 33. Rom. 14. 10. Jam. 2. 5. Psal. 38. 36. 146. 9. 1 Cor. 1. 26. Luk. 18. 9. 16. 15. Deut. 25. 2 - 1 Pet. 2. 17. 1 Cor. 13. 7. Rom. 12. 10. Phil. 2. 3. 1 Pet. 5. 5. Rom. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phil. 1. 8 — 2 Cor. 13. 9. 3 Joh. 2. 1 Tim. 2. 3. Matt. 5. 44. Luk. 23. 34. Act. 7. 60. 1 Cor. 4. 12. Rom. 12. 15. 1 Cor. 12. 26. 2 Cor. 13. 9. Phil. 2. 2. 4. 1. 1 Thess. 3. 9. 2. 19. 3 Joh. 4. Luk. 15. 7 , 〈◊〉 1 Thess. 3. 9. 2 Thess. 3. ● . 1 Cor. 1. 4 , 5. ( Phil. 1. 3. Rom. 1. 8. Eph. 1. 16. Col. 1. 3. 1 Thess. 1. 2. ) Eph. 5. 2● . 1 Tim. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 12. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 13. 3. Job 30. 25. Psal. 35. 12 , 13 , 14. 2 Cor. 11. 29. Matt. 14. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matt. 15. 32. Matt. 20. 34. Mark. 1. 41. Luk. 7. 13. Luk. 19. 41. Joh. 11. 33 , 35. Psal. 119. 158. Psal. 119. 136. Rom. 9. 1 , 2. Mark 3. 5. Matt. 9. 36. Luk. 19. 41. Jam. 5. 11. Luk. 1. 78. Jer. 31. 20. Isa. 63. 15. Jud. 10. 16. ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LXX . ) Isa. 63. 9. ( Hos. 11. 8. ) Luk. 6. 36. Eph. 5. 1. ( Luk. 16. 20. ) Col. 3. 12. Phil. 2. 1. Eph. 4. 32. 1 Pet. 3. 8. 1 Cor. 13. 5. 10. 24. Phil. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in 1 Cor. Orat. 25. Phil. 4. 16. 1 Cor. 10. 33. Spes mutuae charitatis . Sen. Ep. 9. Heb. 12. 14. 2 Tim. 2. 22. Rom. 12. 18. Rom. 15. 2. 1 Cor. 10. 33. 1 Cor. 9. 19. Rom. 15. 3. Joh. 2. 2. Matt. 11. 19. Luk. 7. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 3. 8. Eph. 4. 32. Col. 3. 13. Love is strong as death . Cant. 8. 6. 1 Joh. 3. 8. Jam. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 20. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Thess. 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Thess. 5. 14. Job 29. 17. Job 31. 32. Job 29. 12. Job . 32. 16. Job 32. 32. Corn. Nep. ( in Cimone . ) ( 1 Cor. 4. 11. ) 2 Cor. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 8. 9. Isa. 58. 7. — , 10. Ezek. 18. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 10. 24. Heb. 12. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Thess. 5. 14. Jam. 5. 20. 1 Pet. 4. 8. Prov. 10. 12. Act. 10. 38. Matt. 4. 23. 9. 35. Joh. 14. 1. 15. 11. — 16. 33. Matt. 5. 10. — Act. 3. 6. 5. 15 , 16. 8. 7. 28. 8 , 9. Act. 20. 35. — Rom. 15. 26. 1 Cor. 16. 1. Gal. 2. 10. 2 Cor. 8. 7. — 2 Cor. 9. 1. — 1 Tim. 6. 18. Heb. 13. 16. 2 Tim. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9. 19. Phil. 1. 12. — Eph. 3. 1 , — 13. 2 Tim. 2. 9 , 10. 1 Cor. 9. 33. 1 Cor. 10. 22. Rom. 15. 1. Phil. 2. 8. 1 Cor. 10. 24. Col. 1. 24. 2 Cor. 1. 4 , 6. 7. 4. 1 Thess. 2. 9. 2 Thess. 3. 8. 2 Cor. 11. 23. 6. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Col. 1. 29. Act. 21. 31 , 35. Heb. 6. 7. 1. Thess. 1. 3. Joh. 15. 13. 1 Joh. 3. 16. Joh. 15. 12. Eph. 5. 2. 2 Cor. 12. 15. Phil. 2. 17. 1 Thess. 2. 8. 2 Cor. 6. 8. 1 Cor. 4. 9 , 10. 13. 2 Tim. 2. 9. 1 Cor. 9. 19. Psal. 91. 11. 34. 7. Heb. 1. 7 , 14. Luk. 15. 7 , 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joh. 17. 5. 2 Cor. 8. 9. Luk. 22. 27. Matt. 20. 28. Joh. 13. 14. Isa. 57. 15. Psal. 113. 6. ( Psal. 8. 4. 144. 3. Job . 7. 17. ) Isa. 43. 24. Gal. 5. 13. Job 31. 13 , 14 , 15. 2 Pet. 1. 1. * Eph. 6. 9. Col. 4. 1. Matt. 23. 9. Philem. 16. Matt. 23. 11. Luk. 22. 27. Amicitia pares invenit , aut facit . ● Cor. 8. 14. Prov. 15. 26. Prov. 16. 24. Eccles. 10. 12. Luk. 4. 22. Col. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 4. 9. 1 Cor. 13. 5. 1 Cor. 13. 5. V. 4. V. 7. Rom. 13. 10. Cant. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 4. 1 , 2. Eph. 4. 31. 1 Thess. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Col. 3. 8. Jam. 1. 19. 1 Cor. 13. 7 ▪ Prov. 10. 12. 1 Pet. 4. 8. Jam. 5. 20. Col. 3. 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 4. 32. 1 Thess. 5. 15. 1 Pet. 3. ● . Rom. 12. 17. Matt. 6. 14. 5. 44. Prov. 20. 22. 25. 21. Phil. 2. 2. 1 Pet. 3. 8. Act. 4. 32. Eph. 4. 3. Phil. 2. 2. 1. 27. 1 Cor. 1. 10. 2 Cor. 13. 11. Rom. 15. 5 , 6. 12. 16. Phil. 3. 16. 1 Cor. 12. 25. 11. 18. 1. 11. 3. 3. 2 Cor. 12. 20. Phil. 2. 14. Heb. 12. 14. Rom. 12. 18. 2 Tim. 2. 22. Jam. 4. 1. 1 Cor. 3. 3. Gal. 5. 20. 1 Tim. 6. 4. 1 Cor. 13. 5. 1 Cor. 13. 7. 1 Tim. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 20. 35. 1 Thess. 5. 14. Rom. 15. 1. Gal. 6. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 10. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 8. 12. Rom. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 10. 32. 8. 13. Rom. 14. 21. Notes for div A31078-e17860 Rom. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Eth. 9. 9. Hominem homini natura conciliat . Sen. Ep. 9. Nullius boni sine socio jucunda possessio est . Sen. Ep. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in 1 Cor. Or. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Flavian . CP . Ep. in Syn. Chalc. Act. 1. ( p. III. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Eth. 8. 1. Rhet. 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in Eph. Orat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Proclus Constantinopl . Syn. Chalc. Act. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Symp. Matt. 7. Chrys. in Eph. Or. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz. Or. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sen. de Tranq . 3. Ezek. 22. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in 1 Cor. Orat. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr. Naz. Orat. 27. 1 Joh. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oderunt quem metuunt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in 1 Cor. Or. 32. Gal. 5. 22. Eph. 5. 12. Col. 3. 12. * Eldest Daughter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Str. 7. ( p. 532. ) Chrys. in 1 Thess. Or. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in Gen. Or. 32. Matt. 5. 46. 1 Pet. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vincit malos pertinax bonitas . Sen. Carbones ignis congregabis super caput ejus ; non in maledictum & condemnationem , ut plerique existimant , sed in correctionem & poenitudinem ; ut superatus beneficiis , excoctus fervore charitatis , inimicus esse desistat . Hier. in Pelag. 1. cap. 9. Gen. 32. 20. Gen. 33. 4. 1 Sam. 24. 16 , 17. 26. 17 , 21. Cadit statim simultas ab altera parte deserta . — Sen. de Ir. 2. 34. Eph. 4. 3. Ego tibi monstrabo amatorium sine medicamento , sine herba , sine ullius veneficae carmine , Si vis amari , ama . Sen. Ep. 9. Prov. 15. 26. 16. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in 1 Cor. Or. 32. Paulùm sepultae distat inertiae Celata virtus . Hor. Ca●m . 4. 9. Luk. 6. 38. Joh. 15. 8. Phil. 1. 11. Matt. 5. 16. Prov. 4. 31. 2 Cor. 9. 11. 1 Cor. 13. 2 Cor. 6. 10. Jam. 5. 4. Deut. 24. 15. Ecclus. 4. 6. Psal. 62. 12. Mic. 7. 18. Isa. 28. 21. Phil. 4. 17. 2 Cor. 9. 11. 8. 19. Ezek. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Anthol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys in 1 Cor. Or. 32. Rom. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Chrys. in 1 Cor. Or. 32. 2 Cor. 9. 7. 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; — Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 21. 2. Matt. 10. 42. At nunc cùm omnia quae difficiliora sunt vel modica ex parte faciamus , hoc solum non facimus quod & factu facilius est , & absque quo casa sunt universa quae facimus : Jejunii corpus sentit injuriam , vigiliae carnem macerant — haec omnia sunt qui faciant , sola charitas sine labore est . Hier. in Gal. 5. 13. Rom. 13. 10. Gal. 5. 14. Rom. 12. 1 Cor. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrys. in 1 Cor. Or. 32. It is winged . It is fire . Amor obsequitur sponte , gratìs optempenat , liberè reveretur . Bern. ad Eug. Prol. Vid. Bern. Ep. 11. p. 1404. — Gen. 29. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrys. in 1 Cor. Or. 32. Chrys. in 1 Cor. Or. 25. 1 Cor. 13. 2 , 3. Gal. 5. 6. Jam. 2. 26. 1 Cor. 3. 8. 1 Tim. 2. 8. Matt. 5. 23. 1 Cor. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Eth. 9. 4. Quinquag . Sund. Notes for div A31078-e21150 1 Thess. 5. 13. Vid. Eph. 4. 3. 1 Joh. 3. 15. Gal. 6. 10. Vid. Tit. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tit. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jul. 2. Orat. Prov. 12. 18. Psal. 57. 4. and 64. 3. Prov. 18. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Tom. 5. pag. 32. Vid. Egregium Antonini locum , lib. 11. § 18. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prov. 15. 1. Prov. 17. 9. That flies like a Vulture to Carrion only . Plut. de util . cap. ex inim . Prov. 17. 9. Prov. 24. 17. Sen. Ben. 7. 31. Vincit malos pertinax bonitas . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 12. 21. Irascitur aliquis ? tu contra beneficiis provoca : cadit statim simultas ab altera parte deserta ; nisi par non pugnat : si utrinque certabitur , ille est melior , qui prior pedem retulit ; victus est qui vicit . Sen. de Ira. 2. 34. Prov. 19. 11. Prov. 17. 9. Prov. 28. 25. Prov. 13. 10. Non amplius inveniri licet quàm quod à Deo discitur . Tertull. de Anim. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Top. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . According to St. Paul ' s advice ( 1 Thess. 4. 11. ) Strive ( or be ambitious ) to be quiet , and to mind your own business . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) 1 Pet. 4. 15. Prov. 26. ●7 . Prov. 21. 1. Prov. 33. 15. Cic. in Laelio . Luc. lib. 1. Prov. 24. 24. He that saith to the wicked thou art righteous , him shall the people curse , nations shall abhor him . Cic. in Laelio . Jud. 16. Jam. 2. 1. Matt. 5. 9. * To the Counsellours of peace is joy . Prov. 12. 20. Prov. 16. 28. Prov. 17. 14. Prov. 25. 8. Vid. Prov. 11. 27. He that diligently seeketh good procureth favour ; but he that seeketh mischief it shall come upon him . Id agamus , ut meliorem vitam sequamur quàm vulgus non ut contrariam , alioqui quos emendari volumus fugamus & à nobis avertimus . Temperetur vita inter bonos more 's & publicos , &c. Sen. Epist. 5. Epist. ad Att. Lib. 2. Ep. 1. 1 Cor. 9. 22. 10. 33. Vid. Act. 21. Rom. 14. 19. 1 Cor. 11. 16. 1 Tim. 2. 2. Notes for div A31078-e23380 8 Eth. cap. 1. In Apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Epict. 1. 13. Act. 17. 26. Nemo est in genere humano , cui non dilectio , etsi non pro mutua charitate , pro ipsa tamen communis naturae societate debeatur . Aug. Epist. 121. ad Probam . Cic. Nihil est enim unum uni tam simile , tam par , quàm omnes inter nosmetipsos sumùs , &c. de Legib. 1. pag. 161. Prov. 11. 17. See Deut. 25. 3. — lest thy brother seem vile unto thee . — haec nostri pars optima sensûs , — mutuus ut nos Affectus petere auxilium , & praestare juberet . Juven . Sat. 15. * De philos . convictu cum Princip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . M. Ant. 1 Tim. 2. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( a retired and quiet life ) Hist. lib. 5. Thus the ancient Christians ; but when religion declined , dissension and ill-will did grow ; so that the heathen Historian ( Am. Marc. lib. 22. ) could say of Julian : Nullas infest as hominibus bestias , ut sunt sibi ferales plerique Christianorum , expertus . Tertul. Apol. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 10. ult . 1 Cor. 19 ▪ &c. Coloss. 1. 20. Matt. 11. 19. Acts 10. 38. * Matt. 9. 35. Luc. 18. 9. Rom. 8. 21. Rom. 14. * Tit. 3. 4. &c. Ps. 145. 9. Vid. Clement . Epist. ad Cor. pag. 27. Vid. Ps. 55. 10. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4. 16. 1 Cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 16. 17. Tit. 3. 10. 2 Joh. 10. Jude 3. Psal. 133. 1. Prov. 17. 1. Vide Clem. ad Cor. pag. 27 , &c. Apoc. 21. Better is a dinner of herbs where love is , then a stalled oxe and hatred therewith . Prov. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luc. 2. 14. Prov. 20. 3. Gal. 5. Jam. 3. 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , confusion . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prov. 17. 19. Prov. 18. 6. Qui posuit in coelo bellum , in paradiso fraudem , odium inter primos fratres . Aug. Mat. 13. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Pet. 5. 8. A murderer , Joh. 8. 44. * 1 Cor. 7. 15. 14. 39. 2 Cor. 13. 11. Philip. 4. 9. 1 Thess. 5. 23. 2 Thess. 3. 16. Heb. 7. Luc. 1. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orig. c. Cels. 8. ( p. 424. ) Mat. 5. 23 , 24. 
A59820	----	A discourse concerning the object of religious worship, or, A Scripture proof of the unlawfulness of giving any religious worship to any other being besides the one supreme God part I. Sherlock, William, 1641?-1707. 1685 Approx. 152 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A59820 Wing S3292 ESTC R28138 10410109 ocm 10410109 45002 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59820) Transcribed from: (Early English Books Online ; image set 45002) Images scanned from microfilm: (Early English books, 1641-1700 ; 1389:27) A discourse concerning the object of religious worship, or, A Scripture proof of the unlawfulness of giving any religious worship to any other being besides the one supreme God part I. Sherlock, William, 1641?-1707. [2], 75 p. Printed for Abel Swalle, London : 1685. 1686 edition by William Sherlock. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Monotheism. God -- Worship and love. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2005-02 Rachel Losh Sampled and proofread 2005-02 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A DISCOURSE Concerning the Object of Religious Worship . OR , A SCRIPTURE PROOF OF THE UNLAWFULNESS of giving any Religious Worship to any other Being Besides the One Supreme God. PART I. LONDON : Printed for Abel Swalle , at the Vnicorn , at the West-end of St. Pauls Church-yard . MDCLXXXV . A DISCOURSE Concerning the Object of Religious Worship . The INTRODVCTION . OF all the Disputes between us and the Church of Rome , there is none of greater concernment , than that about the Object of Religious Worship . We affirm , as the Scripture has taught us , that we must worship the Lord our God and serve him only ; the Church of Rome teaches , that there is a degree of Religious Worship , which we may give to some excellent Creatures , to Angels and Saints and Images , and the Host , and to the Reliques of Saints and Martyrs . If they are in the right , we may be thought very rude and uncivil at least , in denying to pay that Worship , which is due to such excellent Creatures , and very injurious to our selves in it , by losing the benefit of their Prayers and Patronage . If we be in the right , the Church of Rome is guilty of giving that worship to Creatures which is due to God alone , which is acknowledged on all hands to be the greatest of sins ; and therefore this is a dispute which can never be compremised , though we were never so desirous of an union and reconciliation with the Church of Rome ; for the Incommunicable glory of God , and the salvation of our Souls , are too dear things to be given away in complement to any Church . And should it appear in the next world ( for I believe it will never appear to be so in this ) that we were mistaken , that we were over-nice and curious in refusing to worship Saints and Angels , yet ours is a much more innocent and pardonable mistake , than that which the Church of Rome is guilty of , if they should prove to be mistaken . We are only wanting in some Religious Courtship , which we might innocently have given to Saints and Angels , but which we were not bound to give , ( as the Church of Rome will not say , that we are ) by any express Divine Law ; and therefore it is no sin against God not to do it ; and when this neglect is not owing to any designed contempt and dis-regard of those excellent Spirits , but to a great reverence for God , and jealousie for his incommunicable glory , if it were a fault , we need not doubt but that God would pardon it , and that all good spirits , who have such a profound veneration for God , will easily excuse the neglect of some Ceremonies to themselves upon so great a reason . But if the Church of Rome be mistaken , and gives that worship to Creatures , which is due only to the Supreme God , they have nothing to pretend in excuse of it ; neither any positive Law of God , which expresly forbids all Creature-worship ( as I doubt not to prove , to the satisfaction of all impartial Readers ) nor the principles of Natural Reason ; which , whatever Apologies it may make for the worship of Saints and Angels , can never prove the necessity of it ; and it highly concerns the Church of Rome , and all of her Communion to consider , whether if their distinctions and little appearances of reason cannot justifie their worship of Creatures , they will be able to excuse them from the guilt of so great a sin . But not to insist on these things now ; I shall divide this discourse into three parts . 1. I shall prove from the plain evidence of Scripture , That God alone is to be worshipped . 2. I shall examine what that worship is , which is proper and peculiar to the Supreme God. 3. I shall consider those distinctions , whereby the Church of Rome justifies her worship of Saints and Angels , and Images , &c. SECTION I. That GOD alone must be Worshipped . TO make good the first point , that we must worship no other Being , but only God , I shall principally confine my self to Scripture evidence , which is the most certain authority to determine this matter . For though I confess , it seems to me a self evident and fundamental principle in natural Religion , that we must worship none but that Supreme Being , who made , and who governs the world , yet I find men reason very differently about these matters . The Heathen Philosophers , who generally acknowledged one Supreme and Soveraign Deity , did not think it incongruous , nor any affront or diminution to the Supreme God , to ascribe an inferiour kind of Divinity , nor to pay an inferiour degree of Religious Worship , to those excellent Spirits , which are so much above us , and have so great a share in the government of this lower world , no more than it is an affront to a Soveraign Monarch , to honour and reverence his great Ministers of State , or peculiar Favourites . And the Church of Rome , as she has corrupted Christianity with the Worship of Angels , and Saints departed , so she defends her self with the same Arguments and Reasons , which were long since alleadged by Celsus and Porphyrie , and other Heathen Philosophers , in defence of their Pagan Idolatry . And it must be confest , that these Arguments are very popular , and have something so agreeable in them , to the natural notions of Civil Honour and respect , which admits of great variety of degrees , that I do not wonder that such vast numbers of men , both wise and unwise , have been imposed on by them . For there is certainly a proportionable reverence and respect due even to created excellencies , and every degree of power challenges and commands a just regard , and we are bound to be very thankful not only to God , who is the first cause , and the supreme giver of all good things , but to our immediate Benefactors also . And therefore if there be a sort of middle Beings , as the Heathens believed , and as the Church of Rome asserts , between us and the Supreme God , who take particular care of us , and either by their power and interest in the government of the world , or by their Intercessions with the Supreme God , can and do bestow a great many Blessings on us , it seems as natural and necessary to fear and reverence , to honour and worship them , and to give them thanks for their care and patronage of us , as it is to court a powerful Favourite , who by his interest and authority can obtain any request we make to our Prince ; and the first seems to be no greater injury to God , than the second is to a Prince . Thus St. Paul observes , that there is a shew of humility in worshipping Angels ; that men dare not immediately approach so glorious a Majesty as God is , but make their addresses by those excellent spirits which attend the Throne of God , and are the Ministers of his Providence . But then every one who believes that there is one Supreme God , who made all other Beings , though never so perfect and excellent , must acknowledge , that as there is nothing common to God and Creatures , so there must be a peculiar Worship due to God , which no Creatures can challenge any share in . It is no affront to a Prince to pay some inferiour degrees of civil honour and respect to his Ministers and Favourites , because as the difference between a Prince and his Subjects is not founded in nature , but in civil order ; so there are different degrees of civil respect proportioned to the different ranks and degrees of men in the Common-wealth . There is a degree of preheminency which is sacred and peculiar to the Person of the Prince , and no Prince will suffer his greatest Favourite to usurp the Prerogative honours which belong to the Crown ; but while they are contented with such respects as are due to their rank and station , this is no injury to the Prince ; for all civil honour is not peculiar to the Prince , but only a supereminent degree of it , and therefore inferiour degrees of honour may be given to other persons . But though there are different degrees of civil honour proper to different ranks and degrees of men , who all partake in the same nature , and are distinguisht only by their different places in the Common-wealth ; yet in this sense there are no different degrees of Religious Worship . All Religious Worship is peculiar to the Divine Nature , which is but one , and common only to three Divine Persons , Father , Son , and Holy Ghost , one God blessed for ever , Amen . Civil honour and Religious Worship differ in the whole kind and species of actions , and have as different objects as God and Creatures ; and we may as well argue from those different degrees of civil honour among men , to prove that there is an inferiour degree of civil honour due to Beasts , as that there is an inferiour degree of Religious Worship due to some men . For all degrees of Religious Worship are as peculiar and appropriate to God , as civil respects are to men , and as the highest degree of civil honour is to a Soveraign Prince . However should we grant , that some excellent Creatures might be capable of some inferiour degrees of Religious Worship ; yet as the Prince is the fountain of civil honour , which no Subject must presume to usurp , without a grant from his Prince , so no Creature , how excellent soever , has any natural and inherent right to any degree of Religious Worship and therefore we must not presume to worship any Creature without Gods command , nor to pay any other degree of Worship to them , but what God has prescribed and instituted ; and the only way to know this , is to examine the Scriptures , which is the only external revelation we have of the will of God. Let us then inquire , what the sense of Scripture is in this controversie ; and I shall distinctly examine the testimonies both of the Old and New Testament , concerning the object of Religious Worship . SECT . II. The Testimonies of the Mosaical Law considered . 1. TO begin with the Old Testament ; and nothing is more plain in all the Scripture , than that the Laws of Moses confine Religious Worship to that one Supreme God , the Lord Jehovah , who Created the Heavens and the Earth . For , 1. The Israelites were expresly commanded to Worship the Lord Jehovah , and to Worship no other Being ; as our Saviour himself assures us , who I suppose will be allowed for a very good Expositor of the Laws of Moses . It is written , thou shalt worship the Lord thy God , and him only shalt thou serve . In the Hebrew Text , from whence our Saviour cites this Law , it is only said , Thou shalt fear the Lord thy God , and serve him , without that addition , of him only . And yet both the Septuagint and the vulgar Latine , read the words as our Saviour doth , him only shalt thou serve ; and the authority of our Saviour is sufficient to justifie this Interpretation ; and withal , gives us a general rule , which puts an end to this controversie ; that as often as we are commanded in Scripture to worship God , we are commanded also to worship none besides him . For indeed the first Commandment is very express in this matter , and all other Laws which concern the object of Worship , must in all reason be expounded by that . Thou shalt have none other Gods before me . The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides me ; so does the Chaldee , Syriack , and Arabick to the same sense . And it is universally concluded by all Expositors that I have seen , that the true interpretation of this Commandment is , that we must Worship no other God , but the Lord Jehovah . To pay Religious Worship to any Being , does in the Scripture notion , make that Being our God , which is the only reason , why they are commanded not to have any other Gods. For there is but one true God , and therefore in a strict sense , they can have no other Gods , because there are no other Gods to be had ; but whatever Beings they worship , they make that their God by worshipping it ; and so the Heathens had a great many Gods , but the Jews are commanded to have but one God , that is , to worship none else besides him . In other places God expresly forbids them to worship any strange Gods , or the Gods of the people , or those Nations that were round about them . And least we should suspect , that they were forbid to worship the Gods of the people , only because those Heathen Idolaters worshipped Devils and wicked Spirits , the Prophet Jeremiah gives us a general notion , who are to be reputed false Gods , and not to be worshipped . Thus shall ye say unto them , the Gods that have not made the Heavens and the Earth , even they shall perish from the Earth , and from under these Heavens . So that whatever Being is worshipped , whether it be a good or a bad Spirit , which did not make the Heavens and the Earth , is a false God to such Worshippers : and I suppose the Church of Rome will not say , that Saints or Angels , or the Virgin Mary ( as much as they magnifie her ) made the Heavens and the Earth . And then according to this rule they ought not to be worshipt . But to put this past doubt , that the true meaning of these Laws is to forbid the worship of any other Being besides the Supreme God , I shall observe two or three things in our Saviours answer to the Devils temptation , which will give great light and strength to it . 1. That our Saviour absolutely rejects the worship of any other Being together with the Supreme God. The thing our Saviour condemns , is not the renouncing the worship of God for the worship of Creatures , ( for the Devil never tempted him to this ) but the worship of any other Being besides God , though we still continue to worship the Supreme God. It is written , thou shalt worship the Lord thy God , and him only shalt thou serve . Which is a plain demonstration , that men may believe & worship the Supreme God , and yet be Idolaters , if they worship any thing else besides him . The Devil did not desire our Saviour to renounce the worship of the Supreme God , but was contented , that he should worship God still , so he would but worship him also . And therefore it is no reason to excuse the Church of Rome from Idolatry , because they worship the Supreme God , as well as Saints and Angels ; this they may do , and be Idolaters still ; for Idolatry does not consist meerly in renouncing the worship of the Supreme God , but in worshipping any thing else , though we continue to worship him . When the Jews worshipt their Baalims and false gods , they did not wholly renounce the worship of the God of Israel ; and the Heathens themselves , especially the wisest men amongst them , did acknowledge one Supreme God , though they worshipt a great many inferiour Deities with him . 2. Our Saviour in his answer to the Devils temptation , does not urge his being a wicked and Apostate Spirit , an enemy and a rebel against God , but gives such a reason why he could not worship him , as equally excludes all Creatures , whether good or bad Spirits , from any right to Divine Worship . Thou shalt worship the Lord thy God , and him only shalt thou serve . Him and none else , whether they be good or bad Spirits , for our Saviour does not confine his answer to either , and therefore includes them both . When we charge the Church of Rome with too plain an imitation of the Pagan Idolatry in that worship they paid to their inf●riour Daemons , which was nothing more , than what the Church of Rome now gives to Saints and Angels ; they think it a sufficient answer , that the Heathens worshipt Devils and Apostate Spirits , but they worship only the Friends and Favourites of God , blessed Saints and Angels . Now I shall not at present examine the truth of this pretence , but shall refer my Reader to a more Learned person for satisfaction in this matter ; but if it were true , yet it is nothing to the purpose , if our Saviours answer to the Devil be good . For let us suppose , that the Pope of Rome , who calls himself Christs Vicar , had at this time been in Christ's stead to have answered the Devils temptations , and let us be so charitable for once as to suppose that ( saving always his indirect power over the Kingdoms of this world in or line ad spiritualia ) he would not worship the Devil to gain all the Kingdoms of the World and the Glory of them . Consider then , how the Pope of Rome could answer this Temptation ; All this I will give thee , if thou wilt fall down and worship me : could he answer as our Saviour does ? It is written , thou shalt worship the Lord thy God , and him onely shalt thou serve . How easily might the Devil reply , Is this indeed your infallible Opinion , and the judgment and practice of your Church to serve God onely ? do you not also serve and worship St. Paul and St. Peter , and the Virgin Mary , besides a great many other obscure and doubtful Saints ? This is down right Heresie to confine all Religious Worship to God ; Here now is matter of fact against the Pope , that he does worship other Beings besides God , and if he will shew any reason for his not worshipping the Devil , he must quite alter our Saviours answer , and not plead for himself , that he is bound to worship God and him onely , but that he is bound to worship onely God and good Spirits ; and therefore the Devil being a wicked and Apostate Spirit , it is not lawful to worship him . So that if our Saviour gave a sufficient answer to the Devils temptation , it must be equally unlawful to worship good and bad Spirits ; there may be some peculiar aggravations in having communion with Devils , but the Idolatry of worshipping good and bad Spirits is the same . 3. Our Saviours answer to the Devil , appropriates all kinds and degrees of Religious Worship to God alone . The Devil was not then so good a School-man , as nicely to distinguish & dispute the degrees of Religious Worship with our Saviour , but would have been contented with any degree of Religious Worship . He did not pretend to be the Supreme God , nor to have the disposal of all the Kingdoms of the world in his own right ; but acknowledges , that it was delivered to him , and now by vertue of that grant , he gives it to whom he will. Now it is impossible in the nature of the thing to worship any Being as Supreme , whom at the same time , we acknowledge not to be Supreme . And therefore the Devil asks no more of our Saviour , than that he would fall down and worship him ; which is such an inferiour degree of Worship , as Papists every day pay to Images and Saints ; and yet this our Saviour refuses to do , and that for this reason , that we must worship God only , which must signifie , that we must not give the least degree of Divine Worship to any Creatures ; or else it is not a satisfactory answer to the Devils Temptation , who did not require any certain and determinate degree of Worship , but left him at liberty to use what distinctions he pleased , and to pay what degree of Worship he saw fit ; whether absolute or relative , supreme or subordinate , terminative or transient , so he would but fall down and worship him any way , or in any degree , he left him to be his own Schoolman and Cas●ist ; but of this more presently . 11. As the Laws of Moses in general , appropriate all Religious Worship to God , command us to worship God , and him only , so the whole Jewish Rellgion was fitted only for the worship of the Lord Jehovah . I suppose our Adversaries will not deny , that the Tabernacle and Temple at Jerusalem was peculiarly consecrated to the honour and worship of the Lord Jehovah : this was the house where he dwelt , where he plac●● his Name , and the Symbols of his presence . It was a great profanation of that holy place , to have the worship of any strange Gods set up in it ; and yet this was the only place of Worship appointed by the Law of Moses ▪ they had but one Temple to worship in , and this one Temple consecrated to the peculiar worship of one God ; which is a plain demonstration , that they were not allowed to worship any other God , because they had no place to worship him in . And this I think is a plain proof , that all that worship which was confined to their Temple , or related to it , was peculiar to the Lord Jehovah , because that was his house , and then all the Jewish worship was so , which was either to be performed at the Temple , or had a relation and dependance on the Temple worship . Sacrifice was the principal part of the Jewish worship , and this we know was confined to the Temple . Moses expresly commands Israel , Take heed to thy self , that thou offer not thy burnt offerings in every place that thou seest . But in the place which the Lord shall choose in one of thy Tribes , there shalt thou offer thy burnt offerings , and there shult thou do all that I command thee . The Prophets indeed , especially before the building of the Temple , did erect Altars at other places for occasional Sacrifices , for as God reserved a liberty to himself to dispense with his own Law in extraordinary cases , so it was presumed , that what was done by Prophets , was done by a Divine command ; but there was to be no ordinary or standing Altar for Sacrifice , but at the Tabernacle or Temple ; this we may see in that dispute which had like to have hapned between the Children of Israel and the Tribes of Reuben and Gad , and the half Tribe of Manasseh , about the Altar of Testimony , which these two Tribes and a half built on the other side of Jordan . It was agreed on all hands , that had it been intended for an Altar for Sacrifice , it had been Rebellion against the Lord to have built any Altar beside the Altar of the Lord , though they had offered no Sacrifice but to the Lord Jehovah . The same is evident from Gods dislike of their offering Sacrifices in their high places , though they sacrificed only to the God of Israel . So that all Sacrifices were to be offered at the Temple on the Altar of God , and therefore were offered only to that God , whose Temple and Altar it was . And indeed this is expresly provided for in the Law. He that sacrificeth to any God , but to the Lord only , shall be utterly destroyed . And as their Sacrifices were appropriated to the Temple , so in some sense were their Prayers , which were offered up in vertue of their Sacrifice . And therefore this is a peculiar name for the Temple , that it was the House of Prayer . Here God was more immediately present to hear those Prayers which were offered to him , according to Solomons Prayer at the Dedication of the Temple . It is true , the devout Jews did pray to God where ever they were , though at a great distance from the Temple , whether in the land of Canaan , or out of it , but then there are two things , which shew that relation their Prayers had to the Temple Worship . 1. That their stated hours of Prayer were the hours of Sacrifice , which plainly signified , that they offered up their Prayers in conjunction with those Sacrifices , which were at that time offered in the Temple ; and therefore that they prayed only to that God to whom they sacrificed ; for we must consider , that the constant morning and evening Sacrifices , were not particular Sacrifices , but were offered for the whole Congregation of Israel ; and therefore every man had a share in them . Hence the time of offering the Sacrifice , is called the hour of Prayer . Thus Peter and John went up together into the Temple , at the hour of Prayer , being the ninth hour ; that is the time of the Evening Sacrifice . Hence are such expressions as that of the Psalmist , Let my Prayer be set before thee as Incense , and the lifting up of my hands , as the Evening Sacrifice . Nay , it is most probable , that when Jerusalem and the Temple were destroyed , and the people carryed captive into Babylon , and the daily Sacrifice ceast , yet the devout people observed the hour of Sacrifice for their Prayers . Thus Daniel prayed three times a day , which most likely were Evening and Morning , and Noon . Where Evening and Morning no doubt signifie the time of the Evening and Morning Sacrifice ; and we are told , that the Angel Gabriel came to Daniel while he was praying , and touched him about the time of the Evening oblation . But 2ly besides this , when they offered up their Prayers to God in other parts of the Nation , or in other Countries , they prayed towards Jerusalem , and the Temple of God , as we now lift up our eyes to Heaven , where God dwells . Thus Solomon in his Prayer of Dedication , does not only beg of God to hear those Prayers , which were made to him in that house , but those also which were made towards it , as the words must signifie in several places . In general he prays , Hearken thou to the Prayer of thy servant , and of thy people Israel , when they shall pray towards this place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie both in and towards this place , and here includes both , as appears from the following instances , which refer both to Prayers made in the Temple , and to those Prayers which were made towards the Temple by persons who were at a distance . Thus in what ever part of the Nation they wanted rain , which might be at a great distance from Jerusalem , they were to pray towards this place . The same was to be done in case of Famine and Pestilence , &c. or if they were besieged in any of their Cities , when they could not go to the Temple to pray . Nay , What Prayer or supplication soever shall be made by any man , or by all thy people Israel , which shall know every man the plague of his own heart , and spread forth his hands towards this house , then hear thou in Heaven thy dwelling place and forgive . Thus when they went out to battle , they were to pray towards the City of Jerusalem , and towards the Temple . And when they were carryed captive into their enemies land , they were to pray to God toward the land which God had given them , towards the Holy City , and towards the Temple . And accordingly it was the constant practice of Daniel , when he was in Babylon , to pray three times a day to God , with his windows open in his chamber toward Jerusalem . So that though the Temple were not the onely place where they might lawfully pray to God ; yet all their Prayers were to be directed to the Temple , and receive their vertue and acceptation from their relation to the Temple and the Temple-Worship . This was a standing rule for the whole Jewish Nation , that whenever they prayed , they offered up their prayers in the Temple or towards it ; and this is generally observed by them to this day : For the reason why they generally now turn themselves towards the East when they pray , is not out of any respect to the rising of the Sun , but because they live in Western Countries ; and so by turning to the East , they look towards Jerusalem , and the place where the Temple stood . And this is as plain evidence , that all their Prayers as well as Sacrifices , were to be offered onely to that God who dwelt in the Temple . And therefore as they are commanded to pray to God , and this is made the peculiar attribute of God , that he heareth prayers , and therefore unto him shall all flesh come ; so they are expresly commanded not to make mention of the name of the Heathen gods ; that is , not to pray to them ; the prayers of the Heathens consisting of a frequent repetition of the names of their gods , as we see in the priests of Baal , who cried from morning till evening , saying , O Baal hear us . Thus the Jews were commanded to bring all their Vows , first Fruits , Tythes , and Offerings , to the Temple , which is a plain sign to whom they were offered . The Seventh-day-Sabbath was a sign that they worshipt that God who created the world in six days , and rested on the seventh , and delivered them from their Aegyptian Bondage , and gave them rest in that good Land , both which reasons are assigned by Moses , and therefore God commands them by the Prophet Ezekiel , Hallow my sabbaths , and they shall be a sign between me and you , that ye may know that I am the Lord your God. They had but three solemn Festivals every year , and they were all in remembrance of the great Works of God , and all the Males were to go up to Jerusalem to keep these Feasts ; and therefore all these were the Feasts of the Lord Jehovah . And as they were to pray onely to God , so they were onely to swear by his Name , which is another part of Religious Worship ; and therefore to swear by the Lord of Hosts is called the Language of Canaan . So that all the parts of the Jewish Worship were appropriated to the Lord Jehovah , he was the onely object of their dread and fear , and religious Adorations . And when we consider that God had chosen them to be a peculiar people to himself , that the Land was a Holy Land , Gods peculiar Inheritance , which he gave by promise to their Fathers , and the Temple was his House where he dwelt among them , it cannot be expected that any other Gods might be worshipt by such a people , in such a Land , and in such a house , as God had appropriated to himself . 3. It is very considerable , that we have no approved example under the Law , of any worship pay'd to Saints or Angels , or any other Being , but God alone . We have too many sad examples of the Idolatry of the Jews both in worshipping the Molten Calf which Aaron made , and Jeroboams Calves , and Baalim's , and other Heathen gods ; but had it been allowed by their Law to have pay'd any inferiour degree of Religious Worship to Saints and Angels ( which is now asserted by the Church of Rome , to be a matter of such great benefit and advantage to mankind ) it is very strange , that we should not have one example of it throughout the Scripture , nor any authentick Records among the Jewish Writers : All the Psalms of David are directed to God alone , and yet we cannot think but such a devout man would have bestowed some Hymns upon his Patron and tutelar Saints , had he worshipt any such , as well as the Papists do now . This the Church of Rome sees and acknowledges , and thinks she answers too , when she gives us the reason why it could not be so under the Law ; because those Old Testament-Saints were not then admitted into Heaven , to the immediate vision and fruition of God ; Heaven-gates were not opened till the Resurrection and Ascension of our Saviour , and therefore those blessed Spirits were not in a condition to be our Intercessors and Mediators , till they were received into Heaven ; but now Saints and Martyrs ascend directly into Heaven , and reign with Christ in Glory , and it seems share with him in his peculiar Worship and Glory too . Now 1 ▪ Whether this be so or not , the Scriptures assign no such reason for it ; and therefore it is likely there might be other reasons , and I think I have made it very plain that there was . We are not enquiring for what reasons the Jewish Church did not worship Saint and Angels , but whether they did worship them or not ; and it appears that they never did ; so that we have neither precept nor example for this , during all the time of the Jewish Church ▪ Which is all we intend to prove by this argument . 2. But yet it is evident , that this is not a good reason why the Jews did not worship Angels under the Law. For certainly Angels were as much in Heaven then , as they are now , whatever Saints were . They are represented in the Old Testament , as the constant Attendants and Retinue of God , and the great Ministers of his Providence , and therefore they were as capable of Divine Worship in the time of the Law , as they are now , nay , I think , a little more . For the Law it self was given by the Ministry of Angels , and their appearances were more frequent and familiar , and the world seemed to be more under the Government of Angels then , than it is now , since Christ is made the Head of the Church , and exalted above all principalities and powers . And therefore sometimes the Advocates of the Church of Rome , make some little offers to prove the worship of Angels in those days : to this purpose they alledge that form of Benediction , which Jacob used in blessing the Sons of Joseph : The Angel which redeemed me from all evil , bless the Lads . But 1. This is not a direct prayer to the Angel , but onely his committing of them to the care and patronage of that Angel , with a prayer to God for that purpose : And if he by experience had found that God had appointed his Angel to defend and protect him , it was but reasonable to pray to God , that the same Angel might protect his posterity . 2. But yet according to the sense of the Antient Fathers , this was no created Angel and Spirit , but the Son and Word of God , the Angel of the presence , who is so often in Scripture stiled Jehovah , a name which can belong to no created Spirit . And it is no hard matter to make it highly probable , that this is that Angel who redeemed Jacob out of all his troubles . But it is strange if Angels were worshipt under the Old Testament , we should have no clearer and plainer evidence of it , than such a single Text , which was never expounded either by any Jewish or Christian Writers to this sense , till of late days ; and here the Priests of the Church of Rome are to be put in mind of their Oath to expound Scripture according to the unanimous consent of the Antient Fathers . SECT . III. The Testimonies of the Gospel considered ; whether Christ and his Apostles have made any alteration in the object of our Worship . LEt us now proceed in the second place , to consider the writings of the New Testament , and examine what they teach us concerning the object of our Worship . And that Christ and his Apostles have made no change in the object of our worship , will appear from these considerations . 1. That they could not do it . Had they ever attempted to set up the worship of any other Beings besides the One Supreme God , the Lord Jehovah , the Jews were expresly commanded by their Law not to believe them , nor hearken to them , whatever signs and wonders and miracles they had wrought . If there arise among you a Prophet or a dreamer of dreams , and giveth thee a sign or wonder , and the sign or wonder come to pass , whereof he spake unto thee saying , let us go after other Gods ( which thou hast not known ) and let us serve them ; Thou shalt not hearken unto the words of the Prophet , or that dreamer of dreams ; for the Lord your God proveth you , to know whether you love the Lord your God with all your heart , and with all your Soul. Ye shall walk after the Lord your God , and fear him , and keep his Commandments , and obey his voice , and you shall serve him , and cleave unto him . And that Prophet or dreamer of dreams shall be put to death , &c. in which Law there are some things very material to be observed in this present dispute . 1. When they are forbidden to hearken to any Prophet , who seduces them to the worship of any other Gods , this must be extended to all those instances of Idolatrous worship , which are forbid by the Law of Moses , whatever is opposed to the worship of one Supreme and Soveraign Being , the Lord Jehovah . And therefore whether these Prophets seduced them from the worship of the Lord Jehovah , to the worship of other Gods ; or perswaded them to worship other Gods besides the Lord Jehovah , whether they were any of those Gods which were at that time worshipt by other Nations , or any other Gods , whom the ignorance and superstition of the people should create in after ages , whether good or bad Spirits , the case is the same ; whoever perswaded them to worship any other Being with or besides the Supreme God , was to be rejected by them ; for this is the sense of the Mosaical Laws concerning the worship of one Supreme God , as I have already proved , and the serving other Gods in this place , is opposed to the worship of one God , and therefore must include whatever according to the Law of Moses is contrary to the worship of one Supreme Being . 2. This Law makes the worship of one God eternal and unchangeable . There is no way of altering any Divine Laws , but by a new revelation of Gods will , and there is no way to give Authority to such a revelation , but by Miracles or Prophesie ; but in this case Miracles and Prophesie it self can give no authority , because God himself has expresly forbid us to hearken to any Prophet , whatever signs or wonders are wrought by him , who teacheth the worship of any other Being besides the one Supreme God. So that the Law of Moses having expresly forbid the worship of any other Being besides God , and as expresly forbid us to hearken to any Prophet , though a worker of Miracles , who teaches any other worship , it is impossible , that this Law should ever be altered , because we are before-hand warned by God himself , not to give credit to any Prophet , whatever he be , or whatever he do , who attempts any alteration of it . And therefore had Christ or his Apostles taught the worship of Saints and Angels , it had been a just reason for the unbelief of the Jews , notwithstanding all the Miracles that were wrought by them ; and it is well the Jews never had any just occasion to make this objection against our Saviour ; for if they had , I know not how it would have been answered . I say a just occasion , for the Jews did urge this very Law against him before Pilate . We have a Law , and by our Law he ought to die , because he made himself the Son of God. In which they refer to that discourse of our Saviour , 10. John 29 , 30. where he affirms that God is his Father , and plainly tells them , I and my Father are one , for which saying they attempt to stone him for Blasphemy , and that being a man , he made himself a God. v. 33. But though he did indeed ( as the Jews rightly inferred ) make himself a God by this saying , yet he did not preach any new God to them , but affirmed himself to be one with his Father , that same Supreme God , the Lord Jehovah , whom they were commanded to worship by their Law ; he made no alteration in the object of their worship , but only did more clearly and distinctly reveal the Father to them , as manifesting himself in and by his only begotten Son. And therefore he did not offend against this Law , by seducing them to the worship of any other Gods besides the Lord Jehovah ; which if he had done , their accusation had been just , and all the Miracles which he did , could not have secured him from the guilt and punishment of an Impostor . Which shews us , what force there is in that Argument , which the Church of Rome urges from those Miracles : which have been wrought at the Tombs of Martyrs , to prove the Religious invocation of them ; if such Miracles were ever wrought , it was in testimony to the truth of Christianity , for which they suffered , not to betray men to a superstitious and idolatrous worship of them ; ten thousand Miracles should never convince me of the lawfulness of praying to Saints departed , while I have such a plain and express Law against believing all Miracles upon any such account . Nor can it reasonably be said , that this Law was given only to the Jews , and therefore obliges none but them ; for we must remember , that Christ was originally sent to the Jews , to the lost sheep of the house of Israel ; and therefore by this Law , he was bound not to teach the worship of any other Beings , under the penalty of death ; and they were bound not to own and receive him if he did ; and therefore it was impossible for the true Messias to introduce the worship of any Being , besides the one Supreme God ; and if Christ could not teach any such Doctrine , I know not how the worship of Saints and Angels should ever come to be a Doctrine of Christianity . For what Christ himself cannot do , none of his Followers may , who had no other Commission but to teach those things which they had learnt from him ; and he could not give commission to preach such , Doctrines , as he himself had no authority to preach . So that though this Law was not originally given to the Gentiles , but only to the Jews ; yet it equally obliges the Christian Church , whether Jews or Gentiles , because Christ himself , who was the Author of our Religion was obliged by it . The worship of one Supreme God , and of none else , is as fundamental to Christianity , as it is to Judaism ; for Christianity is now , or ought to be , the Religion of the Jews , as well as Gentiles ; and yet the Jews are expresly forbid by this Law ever to own any Religion , which allows the worship of any Being besides God : and therefore the worship of one God and none else , must be fundamental in Christianity , if the people of the Jews are , or ever were bound to embrace the Faith of Christ. SECT . IV. 2. ANd therefore I observe in the next place , that Christ and his Apostles have made no alteration at all in the object of our worship . Christ urges , that Old Testament Law in answer to the Devils Temptation ; It is written , thou shalt worship the Lord thy God and him only shalt thou serve . Which it seems , is as standing a Law after the appearance of Christ , as it was before . He gives no other direction to his Disciples , but to pray to their Heavenly Father , and in that form of prayer which he gave them , he teaches them to address their prayer neither to Saints nor Angels , but to God onely . Our Father which art in heaven . When St. Paul charges the Heathens with Idolatry , he does it upon this account , that they joyned the worship of Creatures , with the worship of the Supreme God. Because that when they knew God , they glorified him not as God , neither were thankful , but became vain in their imaginations , and their foolish heart was darkned . Where the Apostle acknowledges , that they did know God , that they did own that Supreme and Soveraign Being who made the world ; and does suppose , that they did worship him also . For he does not charge them with renouncing the worship of that God who made the world ; but that they did not glorifie him as God ; which only taxes the manner of their worship . And wherein that was faulty he declares in the following verses . As that they made mean and vile representations of him , that they changed the glory of the uncorruptible God , into an Image made like to corruptible man , and to birds and four footed beasts , and creeping things . And thus changed the truth of God into a lie . But this was not the only fault , but they also gave his incommunicable worship to Creatures , and worshipped and served the Creature more than the Creator , who is blessed for ever , Amen . Which words do plainly suppose , that they did worship the Creator of all things , but besides the Creator , ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie ) they worshipped the Creature also ; which proves that the worship of the Supreme God will not excuse those from Idolatry , who worship any thing else besides him . For the opposition lies between the Creator , and the Creature , be it a good or a bad Creature , it matters not as to Religious Worship , which must be given to neither . Or if we render the words , as our Translators do , more than the Creator , ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used comparatively ) yet so it supposes , that they did worship the Creator , and when they are said to worship the Creature more , that cannot signifie a higher degree of worship , but more frequent addresses ; and thus the Church of Rome worships the Virgin Mary , more than the Creator ; for they say ten prayers ( if they be prayers ) to the Virgin Mary for one to God ; ten Ave Maries for one Pater noster . The same Apostle determines this matter in as plain words as can be : For though there be , that are called Gods , whether in Heaven or in Earth , as there be Gods many , and Lords many ; but to us there is but one God the Father , of whom are all things , and we in him , and one Lord Jesus Christ , by whom are all things , and we by him . Where in opposition to the Pagan Idolatry , who worshipt a great many Gods , not as Supreme Independent Deities ( for they acknowledged but one Supreme God , who made all the other Gods ) but either as sharers in the Government of the World , or Mediators and Intercessors for them with the Supreme God , the Apostle plainly asserts , That to us Christians there is but one God the Maker of all Things , and one Lord Jesus Christ our great Mediator and Advocate with God the Father ; that is , that we must worship none else . And that none of the distinctions , which are used by the Church of Rome to justifie that Worship , which they pay to Saints and Angels , can have any place here , is evident from this consideration : For either these distinctions were known , or they were not known , when the Apostle wrote this , and in both cases his silence is an argument against them . If they were known , he rejects them , and determines against them ; for he affirms absolutely without the salvo of any distinctions , that we have but one God , and one Mediator ; that is , that we must worship no more . If they were not known ( as it is likely they were not , because the Apostle takes no notice of them ) it is a plain argument , that these distinctions are of no use , unless they will say , that St. Paul , who was guided by an Infallible Spirit , was ignorant of some very useful and material notions about the object of Worship . If the Apostle did not know these distinctions , it is evident they are of a late date , and therefore can have no authority against an Apostolical determination : If he did not know them , he could have no regard to them , and therefore made no allowance for such exceptions . Nay , the same Apostle does not only give us such general rules , as necessarily exclude the worship of Saints and Angels , but does expresly condemn it , and warns the Christians against it . He foretels of the Apostasie of the latter days , wherein some shall depart from the Faith , giving heed to seducing Spirits , and the doctrine of Devils , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The doctrine of Daemons , the doctrine of worshipping Daemons , or some new inferiour Deity , Saints , or Angels , or whatever they are , as Mediators and Intercessors between God and men . This is the true notion of the doctrine of Daemons amongst the Heathens , and the Apostle tells us , the time shall come , when some Christians ( for it is evident he speaks here of the Apostasie of Christians ) shall fall into the same Idolatry ; which is an exact prophecy of what we now see done in the Church of Rome , who have the same notion of their Saints and Angels , and pay the same worship to them , which the Heathens formerly did to their Daemons or inferiour Gods. 3. And as a further confirmation of this , I observe , that the Gospel of our Saviour forbids Idolatry , without giving us any new notion of Idolatry ; and therefore it has made no alteration at all in this Doctrine , of the worship of one God , which Moses so expresly commanded the Jews to observe . For the Gospel was preacht to the Jews as well as to the Gentiles ; nay , the Jews had the first and most undoubted right to it , as being the posterity of Abraham , to whom the promise of the Messias was made ; and therefore as the Law was at first given them by Moses , so it did still oblige them in all such cases , wherein the Gospel did not in express terms make a change and alteration of the Law ; and therefore since there was no such alteration made , and yet the Law against Idolatry renewed and confirmed by the authority of the Gospel , what could the Jews understand else by Idolatry , but what was accounted Idolatry by the Law of Moses ; that is , the worship of any other Being besides the Supreme God , the Lord Jehovah . And since it is evident , that there are not two Gospels , one for the Jews , and another for the Gentiles , all Christians , whether Jews or Gentiles , must be under the obligation of the same Law , to worship only one God. The notion of Idolatry must alter as the object of Religious Worship does . If we must worship one God , and none besides him , then it is Idolatry to worship any other Being but the Supreme God ; for Idolatry consists in giving Religious Worship to such Beings , as we ought not to worship ; and by the Law of Moses they were to worship none but God ; and therefore the worship of any other Being was Idolatry . But if the object of our worship be enlarged , and the Gospel has made it lawful to worship Saints and Angels , then we must seek out some other notion of Idolatry , that it consists in worshipping wicked Spirits , or in giving Supreme and Soveraign worship to inferiour Deities , which the Church of Rome thinks impossible in the nature of the thing , for any man to do , who knows them to be inferiour Spirits . But if Idolatry be the same under the New Testament , that it was under the Old , the object of our worship must be the same too ; and we have reason to believe , that it is the same , when we are commanded to keep our selves from Idols , and to flie from Idolatry , but are no where in the New Testament expresly told , what this Idolatry is ; which supposes , that we must learn what it is , from some antecedent Laws , and there were no such Laws in being but the Laws of Moses . The only thing that can be said in this case , is , that the Apostle refers them not to any written Law , but to the natural notions of Idolatry : but with what reason this is said , will soon appear , if we consider to whom the Apostle writes ; and they were both Jewish and Heathen Converts . As for the Heathens , they had corrupted all their natural notions of Idolatry , and had no sense at all of this sin till they were converted to Christianity ; and therefore they were not likely to understand the true notion of Idolatry without being taught it ; and it is not probable the Apostles would leave them to guess what Idolatry is . As for the Jews , God would not from the beginning trust to their natural notions , but gave them express Laws about Idolatry , which though they are the same Laws which natural reason dictates to us , as most agreeable to the nature and worship of God , yet since the experience of the world , which was over-run by Idolatrous worship , did sufficiently prove , that all men do not use their reason aright in these matters , God would not trust to the use of their reason in the weighty concernments of his own worship and glory , but gives them an express positive Law about it ; and Christ and his Apostles having done nothing to repeal this Law , they leave them under the authority of it ; and when they warn them against Idols and Idolatry , without giving them any new Laws about it , must in all reason be presumed to refer them to those Laws , which they already had . SECT . V. 4. AS a farther proof of this , I observe , that Christ and his Apostles did not abrogate , but only complete and perfect the Mosaical Laws . Our Saviour with great zeal and earnestness disowns any such intention or design . Think not that I am come to destroy the Law and the Prophets , I am not come to destroy but to fulfil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill it up , by fulfilling the types and prophesies of it , by exchanging a ceremonial for a real righteousness , or by perfecting its moral precepts with new instances and degrees of vertue . And therefore he adds , For verily I say unto you , Till heaven and earth pass , one jot or one tittle shall in no wise pass from the Law , till all be fulfilled . And St. Paul , who was lookt on by the believing Jews as a great enemy to the Law of Moses , does renounce all such pretences . Do we then make void the Law through Faith ? God forbid ; yea , we establish the Law. Indeed had Christ or his Apostles attempted to have given any new Laws contrary to the Laws of Moses , it had justified the Jews in their unbelief , for God by his Prophet Isaiah , had given them this express rule to examine all new Doctrines by ; To the law and the testimony , if they speak not according to this word , it is because there is no light in them ; and that Christ himself is not excepted from this rule , appears in this , that this is joyned with the prophesie of the Messias , both before and after ; as you may see in 8 Isai. 13 , 14. and 9 Chap. 6 , 7. and therefore Christ and his Apostles always make their appeals to the writings of the Old Testament , and St. Paul in all his disputes with the Jews urges them with no other authority but the Scriptures ; and thô the Miracles which were wrought by the Apostles did move the Jews to hearken to them , and greatly dispose them to believe their Doctrine , yet it was the authority of the Scriptures whereon their Faith was founded . As St. Peter tells those to whom he wrote , that though they preacht nothing to them concerning the coming of Christ , but what they were eye-witnesses of ; and though God had given testimony to him by a voice from Heaven , which they heard , when they were with him in the holy Mount , yet he adds , We have also a more sure word of prophesie , whereunto ye do well , that ye take heed , as to a light , that shineth in a dark place , until the day dawn , and the day-star arise in your hearts . That is the Scriptures of the Old Testament ; and therefore the Jews of Berea are greatly commended for their diligence in searching the Scriptures , and examining St. Pauls Doctrine by them ; and this is assigned as the reason why many of them believed . To apply this then to our present purpose , I observe , 1. That if Christ did not make any new Laws in contradiction to the Law of Moses , then he could make no alteration in the object of Religious Worship . He could not introduce the worship of Saints and Angels without contradicting that Law , which commands us to worship no other Being but the one Supreme God , For the worship of Saints and Angels together with the Supreme God , is a direct contradiction to that Law , which commands us to worship God alone ; though we should suppose , that in the nature of the thing , the worship of Saints and Angels were consistent with the worship of the Supreme God , yet it is not consistent with that Law , which commands us to worship none but God. So that let this be a natural or positive Law , or whatever men please to call it , it is a very plain and express Law , and Christ never did contradict any express Law of God. It is true , that Typical and Ceremonial Worship , which God commanded the Jews to observe , is now out of date under the Gospel , and does no longer oblige Christians ; but the reason of that is , because it has received its accomplishment and perfection in Christ. Christ has perfected the Jewish Sacrifices , and put an end to them , by offering a more perfect and meritorious sacrifice , even the sacrifice of himself . The Circumcision , Washings , Purifications of the Law , are perfected by the Laws of internal purity . The external Ceremonies of the Law cease , but they are perfected by an Evangelical righteousness . But this I say , that Christ never repealed any Mosaical Law , but by fulfilling and perfecting it . He came not to destroy the Law , but to fulfil . Now methinks I need not prove , that the worship of Saints and Angels is not a fulfilling , but a destroying that Law , which commands us to worship none but God. And it is not enough to say , that these are positive Laws given to the Jews , ( though that be said without any reason ) for let them shew me any positive Law relating to the Worship of God , which Christ has wholly abrogated without fulfilling it . 2. Yet as a farther proof , that Christ has made no alteration in the object of our worship , that he has not introduced the worship of Saints or Angels , or Images , into the Christian Church , which was so expresly forbid by the Jewish Law , I observe that according to our Saviours own rule , that he came not to destroy the Law and the Prophets , but to fulfil ; these Laws of worshipping one God , and none besides him , were not lyable to any change and alteration , because there was nothing to be perfected or fulfilled in them . He made no change or alteration but by way of perfecting and fulfilling ; and therefore those Laws which had nothing to be fulfilled , must remain as they were without any change . To perfect or fulfil a Law , must either signifie to accomplish what was prefigured by it , and thus Christ fulfilled all the types and prophesies of the Law , which related to his Person , or his undertaking , as the Jewish Priesthood , and Sacrifices , &c. or to prescribe that real righteousness which was signified and represented by the outward ceremony , and so Christ fulfilled the Laws of Circumcision , Washings , Purifications , Sabbaths , &c. by commanding the Circumcision of the heart , and the purity of mind and spirit : or by supplying what was defective ; and thus he fulfilled the moral Law by new instances of vertue , by requiring something more perfect of us , than what the letter of the Mosaical Law enjoyned . These are all the ways that I know of , and all that we have any instances of in Scripture of fulfilling Laws . Now I suppose , no man will say , that the first Commandment , which forbids the worship of any other Gods besides the Lord Jehovah , is a Typical Law , for pray what is it a Type of ? nor can any pretend that the first Commandment is a Ceremonial Law , for it prescribes no rite of worship at all , but only determines the object of worship . As for the third way of fulfilling Laws , by perfecting them with some new instances and degrees of vertue , it can have no place here , for this Law is as perfect as it can be . For it is a Negative Law , Thou shalt have none other God. Now that which is forbid without any reserve or limitation , is perfectly and absolutely forbid . There are no degrees of nothing , though there are several degrees of perfection in things which have a being ; and therefore though there are degrees in affirmative Laws , for some Laws may require greater attainments than other ; and one man may do better than another , and yet both do that which is good ; yet there are no degrees in not doing a thing , and no Law can do more than forbid that , which the Law-giver will not have done . And besides , this way of fulfilling Laws , does not abrogate any command , but adds to it ; it may restrain those liberties which were formerly indulged , but it does not forbid any thing which was formerly our duty to do ; for when God requires greater degrees of vertue from us , he does not forbid the less . And therefore in this way , Christ might forbid more than was forbid by the Law of Moses , but we cannot suppose that he gave liberty to do that which the Law forbids , which is not to perfect , but to abrogate a Law. But to put an end to this dispute ; if Christ have perfected these Laws by indulging the worship of Saints and Angels under the Gospel , which was so expresly forbidden by the Law , then it seems the worship of Saints and Angels is a more perfect state of Religion , than the worship of the one Supreme God alone . If this be true , then though the Heathens might mistake in the object of their Worship , yet the manner of their worship was more perfect and excellent , than what God himself prescribed the Jews . For they worshipt a great many inferiour Deities , as well as the Supreme God ; and if this be the most perfect and excellent worship , it is wonderful to me , that God should forbid it in the worship of himself ; that he should prescribe a more imperfect worship to his own people , than the Heathens paid to their Gods. For to say that God forbade the worship of any Being besides himself , because this liberty had been abused by the Heathens to Idolatry , is no reason at all . For though we should suppose that the Heathens worshipt evil spirits for Gods , this had been easily prevented , had God told them what Saints and Angels they should have made their addresses to ; and this had been a more likely way to cure them of Idolatry , than to have forbad the worship of all inferiour Deities ; for when they had such numerous Deities of their own , to have made their application to , they would have been more easily weaned from the Gods of other Countries . And we have reason to believe , so it would have been , had God been pleased with this way of Worship , for he would not reject any part of Religious Worship , meerly because it had been abused by Idolaters . The Heathens sacrificed to Idols , and yet he commands the Jews to offer Sacrifices to himself , and so no doubt he would have commanded the worship of Saints and Angels , had he been as well pleased with this , as he was with Sacrifices ; had it been a more perfect state of Religion than to worship God only , and without any Image . When God chose the people of Israel , and separated them from the rest of the world , to his own peculiar worship and service , we cannot suppose that he did intend to forbid any acts of worship , which were a real honour to the Divine Nature , much less to forbid the most excellent and perfect acts of worship ; for he who is so jealous of his glory , will no more part with it himself , then he will give it to another ; and therefore excepting the Typical nature of that dispensation , the whole intention of the Mosaical Law was to correct those abuses , which the rest of the world was guilty of in their Religious Worship , which either respected the object or the acts of worship ; that they worshipt that for God , which was not God ; or that they thought to honour God by such acts , as were so far from being an honour , that they were a reproach to the Divine Nature . And whatever is forbid in the worship of God , unless there be some Mystical and Typical reasons for it , must be reduced to one of those causes . This account God himself gives , why he forbids the worship of any Being besides himself , or the worship of graven Images . I am the Lord , that is my Name , and my glory will I not give to another , nor my praise to graven Images . Whatever is his true glory , he reserves to himself , and therefore never did forbid any act of worship which was truly so ; but he will not give his glory to another , and for that reason forbids the worship of graven Images , or any thing besides himself ; and if this was not his glory then , much less the most perfect and excellent part of worship , I know not how it should come to be his glory now , unless the Divine Nature changes and alters too . So that Gods having forbid by the Law of Moses the worship of any other Being besides himself , is a very strong presumption , that the worship of Saints and Angels , ( whatever fine excuses and Apologies may be made for it , yet at least ) is not a more perfect state of Religion , than to worship God alone . For though God may not always think fit to command the highest degrees of perfection , yet there never can be any reason to forbid it . But let us now consider the nature and reason of the thing , whether it be a more perfect state of Religion to worship God alone , or to worship Saints and Angels , &c. together with the Supreme God. Now the perfection of any acts of Religion must either respect God or our selves , that they signifie some greater perfections in God , or more perfect attainments in us , and a nearer union and conjunction with the Deity . Let us then briefly examine the worship of Saints and Angels , both with respect to God and our selves , and see whether we can discover any greater perfection in this way of worship , than in the worship of the Supreme Being alone , without any Rival or partner in worship ; and if it appears , that it is neither for the glory of God , nor for the happiness and perfection of those , who worship , we may certainly conclude , that our Saviour has made no alteration in the object of our worship , for he made no alteration for the worse but for the better ; he fulfils and perfects Laws , which , I suppose , does not signifie making them less perfect than they were before . SECT . VI. 1. THen let us consider , whether the worship of Saints and Angels be more for the glory of God , than to pay all Religious Worship to God alone . Now if Religious Worship be for the glory of God , then all Religious Worship is more for Gods glory than a part of it ; unless men will venture to say , that a part is as great as the whole . And yet whoever worships Saints and Angels , though he be neve so devout a worshipper of God also , yet he gives part of Religious Worship to Creatures , and therefore God cannot have the whole , unless they can divide their worship between God and Creatures , and yet give the whole to God. If it be objected , that those who worship Saints and Angels , do not give that worship to them , which is peculiar and appropriate to the Supreme God , and therefore they reserve that worship which is due to God , wholly to himself , though they pay an inferiour degree of Religious Worship to Saints and Angels . I answer , what that worship is , which is peculiar to the Supreme God , I shall consider more hereafter ; but for the present , supposing that they give only an inferiour degree of worship to Creatures , is this Religious Worship , or is it not ? if it be , is a degree of Worship a part of Worship ? if it be , then God has not the whole , and therefore is not so much honoured , as if he had the whole ; as to shew this in a plain instance . Those who pray to Saints and Angels , though they do not pray to them , as to the Supreme God , but as to Mediators and Intercessors for them with the Supreme God , yet they place an inferiour degree of hope and trust and affiance in them , or else it is non-sence to pray to them at all ; so that though God may be the Supreme Object of their relyance and hope , yet he is not the only Object ; he has part , and the greatest part , but not the whole , for they divide their hope and trust between God and Creatures ; and if it be a greater glory to God to trust wholly in him , than to trust in him in part , then it is a greater glory to God to pray to him only , than to pray also to Saints and Angels . Nay it is more than probable , that those who pray to Saints and Angels , as trusting in their merits and intercession for them , do not make God , but these Saints and Angels , to whom they pray , the Supreme Object of their hope . This it may be will be thought an extravagant charge against men who profess to believe , that God is the Supreme Lord of the world , and the sole giver of all good things ; but this is no argument to me , but that notwithstanding this belief , they may trust more in Saints and Angels , than in God , and consequently give the Supreme Worship to them . For men do not always trust most in those who have the greatest power , but in those by whose interest and intercession , they hope to obtain their desires of the Soveraign power . Thus I am sure it is in the Courts of earthly Princes ; though men know , that the King only has power to grant what they desire , yet they place more confidence in a powerful Favorite than in their Prince , and when they have obtained their requests , pay more solemn acknowledgments to their Patron ; for let the power be where it will , our hope and trust is plac't there where our expectations are . And when mens expectations are not from the Prince , who has the power , but from the Favourite , whose interest directs the influences of this power to them , which otherwise would never have reacht them , such Favourites have more numerous dependants , more frequent addresses , more formal courtships , than the Prince himself . And when men model the heavenly Court according to the pattern of earthly Courts , and expect the conveyance of the Divine Blessings to them as much from the intercession of Saints and Angels , as they do to obtain their desires of their Prince , by the mediation of some powerful Favourite , no wonder , if they love , and honour , and fear , reverence and adore , trust and depend on Saints and Angels , as much or more than they do on the Supreme God. For there is not a more natural notion , than to honour those for our Gods , from whose hands we receive all good things , whether we receive it from their own inherent power or not , Deus nobis haec otia fecit , Namque erit ille mihi semper Deus , illius aram Saepe tener nostris ab ovilibus imbuet agnus . Men may acknowledge God to be the Supreme Being , and ascribe incommunicable perfections to him , and yet may pray more frequently , more devoutly , more ardently , with greater trust and affiance to Saints and Angels , than to God , as it is apparent many Devotoes of the Virgin Mary do ; and this is to give Supreme and Soveraign Worship to them , without acknowledging them to be Supreme Beings . Indeed it is morally impossible , but our Religious Worship , trust and affiance , must be at least equally shared between the Supreme God and our Mediator , whatever he be , as men do not less trust in the interest of their Patron , than in the power of their Prince ; for it is not meer power but favour , which is the immediate object of our trust ; and therefore God appointed his only begotten Son to be our Mediator , as for other great and wise reasons , so to prevent Idolatry by giving us a God incarnate , who is a proper object of Religious adoration , to be our Mediator , that seeing men will worship their Mediator , they may have a God for their Mediator to worship . The sum is this : If it be more for the glory of God to have all Religious Worship appropriated to himself , than to have only a part of it , and it may be the least share and part too , then the worship of Saints and Angels cannot be for Gods glory . But besides this , the worship of Saints and Angels , together with God , does mightily obscure and lessen the Divine perfections , and therefore it cannot be for his glory . It represents him indeed like a great Temporal Monarch , but it does not represents him like a God. That which we ignorantly think a piece of state and greatness in earthly Monarchs , to administer the great affairs of their Kingdoms , to receive Petitions and Addresses , to bestow Favours , to administer Justice by other hands , to have some great Ministers and Favourites to interpose between them and their Subjects , is nothing else , but want of power to do otherwise . He would be a much greater Prince , more beloved and reverenced , who could do all this himself ; but no Prince can be present in all parts of his Kingdom , nor know every particular Subject , much less their particular cases , and conditions , deserts and merits ; and therefore is forc't to divide this care into many hands , and in so doing shares his power and honour with his Subjects . But whoever imagines any such thing of God , denies his omnipresence , his omnipotence , his omniscience , and his particular care and providence over his Creatures . God indeed does not always govern the world by an immediate power , but makes use both of the Ministry of Angels & Men ; but he governs all things by his immediate direction , or at least by his immediate inspection . He overlooks every thing himself , while all Creatures either obey his commands , or submit to his power . If this be the true notion of Gods governing the world , that he has the concernments of the whole Creation under his eye , and keeps the disposal of all things in his own hands , so that nothing can be done , but either by his order or permission ; then the most perfect and glorious Angels , the greatest Ministers of the Divine Providence , can challenge no share in Religious Worship , cannot be the objects of our trust or hope , because they are only Ministers of the Divine Will , can do nothing from themselves , as civil Ministers of State , and Officers of great trust can in Temporal Kingdoms , but are always under the eye , and always move at the command of God. In such a state of things all the peculiar rights of Soveraign Power and Dominion God reserves wholly to himself , as any wife Prince would , among which the receiving the Prayers and Petitions of his Creatures is none of the least ; to hear Prayers is made the peculiar attribute of God in Scripture , Thou art a God that hearest , prayers , therefore unto thee shall all flesh come . And reason tells us , that it is the most eminent part of Soveraignty and Majesty ; and the reason why Temporal Princes do not reserve this wholly to themselves , is because they cannot do it ; but God can , and he challenges it to himself , and will not allow any Creature to do it ; and there is no temptation to pray to any Creature , when we know , that they cannot help us , that they must receive their orders and commands from God , and not act by their own will and inclinations . Thus Princes have their Eavourites , to whom they express a very partial fondness and respect , to whom they will deny nothing that they ask , nor hardly shew any grace or favour to their Subjects without them ; and this forces Subjects to address themselves to their Prince by them ; but it is a reproach to the Divine Goodness and universal Providence , to conceive any such thing of God ; which yet is the foundation of the worship of Patron Saints and Angels , as persons so dear to God , that he cannot deny their requests , and will not grant our Petitions without them , or at least , that it is the most certain and effectual way to obtain what we desire , to offer up our Prayers and Petitions to God by their hands . No doubt but all good men on earth , much more Blessed Saints and Angels in Heaven , as being more perfect and excellent Creatures , are very dear to God ; but yet God is not fond and partial in his kindness , as earthly Princes are , but has an equal regard to all his Creatures , and delights in doing good to them , and needs not to be importuned by any powerful Favourites to hear their cryes and prayers ; he will as soon attend to the Prayers of an humble penitent sinner , as of the most glorious Saint , and is more ready to grant than they are to ask . A Mediator of Redemption is very consistent with all the perfections of the Divine Nature , and does mightily recommend both the goodness and wisdom of God to the world . When Manking had transgressed the Laws of their Creation , they forfeited their natural right and interest in the care and goodness of their Maker ; The Divine Justice , and the wisdom of God in the government of the world , required an atonement and expiation for sin ; and it was an amazing demonstration of the Divine goodness to sinners , that he found one himself , that he gave his Son to be a propitiation for our sins . When men by sin had forfeited their original innocence and happiness together , they could expect nothing from God , but by way of Covenant and promise ; and every Covenant between contending parties , must be transacted in the hands of a Medaitor , and none so fit to be our Mediator , as he who is our ransome too . And a Mediator must be invested with power and authority to see the terms of this Covenant performed , and this is his Mediatory Intercession . He intercedes not meerly as a powerful Favourite , but as the Author and Surety of the Covenant , not meerly by intreaties and prayers , but in vertue of his blood , which sealed the Covenant , and made atonement and expiation for sin . Thus Christ is our Mediator of redemption , who hath redeemed us by his blood ; and we must offer up all our Prayers to God in his name and powerful intercession , because we can expect no blessings from God , but by vertue of that Covenant , which he purchast and sealed with his Blood. But now a Mediator of pure intercession , without regard to any atonement made for sin , or any Covenant of redemption ( such as Saints and Angels and the blessed Virgin are made by the Church of Rome ) is a mighty reproach to the Divine Nature and perfections . It cloaths God with the passions and infirmities of earthly Princes ; represents him as extreamly fond of some of his Creatures , and very regardless of others ; as if his kindness to some favourite Saint , were a more powerful motive to him to do good , than his own love to goodness ; as if he knew not when , nor to whom , to shew mercy without their direction or counsel , or would not do it without their importunity ; as if some of his Creatures had as much the ascendant over him , as some favourites have over their Princes , who can with a words speaking have any thing of them , and extort favours from them , even against their wills and inclinations . No man can think there is any need of such Intercessors and Mediators with God , who believes him to be infinitely wise , and to be infinitely good ; to know when it is fit to hear and to answer , and to be always ready to do , what his own wisdom judges fit to be done . There can be no place for such intercessions and intreaties , to an infinitely perfect Being ; for they always suppose some great weakness or defect in him who wants them , for even a wise and a good man wants no Mediators to perswade him to do that good , which is fit to be done . The Objection against this is very obvious , and the Answer , I think , is as easie . The Objection is this : If God be so good , that he needs not such Prayers and Intercessions to move him to do good , Why do we pray for our selves ? Why do we pray for one another ? Why do we desire the Prayers of good men here on earth ? Why is it a greater reproach to the Divine Perfections to beg the Prayers of St. Paul , or St. Peter , now they are in Heaven , than to have begged their Prayers , while they had been on Earth ? To this I Answer : When we pray for our selves , I suppose , we do not pray as Mediators , but as Supplicants , and nothing can be more reasonable , than that those , who want mercy , or any other blessing should ask for it . It is certainly no reproach to the Divine goodness , that God makes Prayer the condition of our receiving , which is a very easie condition , and very necessary to maintain a constant sense and reverence of God , and a constant dependance on him . And when we pray for one another on earth , we are as meer supplicants , as when we pray for our selves , and to pray as supplicants is a very different thing from praying as Advocates , as Mediators , as Patrons . The vertue of the first consists only in the power and efficacy of Prayer ; the second in the favour and interest of the person . This the Church of Rome her self owns , when she allows no Mediators and Advocates , but Saints in Heaven , which is a sign , she makes a vast difference between the prayers of Saints on earth , and Saints in Heaven . There are great and wise reasons , why God should command and encourage our mutual prayers for each other while we are on earth ; for this is the noblest exercise of universal love and charity , which is a necessary qualification to render our prayers acceptable to God ; this preserves the unity of the body of Christ , which requires a sympathy and fellow-feeling of each others sufferings , this is the foundation of publick worship when we meet together to pray with , and for each other to our common Father ; and it gives a great reputation to vertue and Religion in this world , when God hears the prayers of good men for the wicked , and removes or diverts those judgments which they were afraid of ; this becomes the wisdom of God , and is no blemish to his goodness , to dispence his mercies and favours in such a manner as may best serve the great ends of Religion in this world . God does not command us to pray for our selves or others , because he wants our importunities and solicitations to do good , but because it serves the publick ends of Religion and Government , and is that natural homage and worship , which Creatures owe to their great Creator and Benefactor , and Soveraign Lord. But to imagine , that God needs Advocates and Mediators to solicite our cause for us in the Court of Heaven , where none of these ends can be served by it , this is a plain impeachment of his wisdom and goodness , as if he wanted great importunities to do good , and were more moved by a partial kindness and respect to some powerful favourites , than by the care of his Creatures , or his love to goodness . Erom hence it evidently appears , how inconsequent that reasoning is , from our begging the prayers of good men on earth , to prove the lawfulness of our praying to the Saints in Heaven to pray and interceed for us ; the first makes them our fellow supplicants , the second makes them our Mediators and Intercessors ; and how little the Church of Rome gains by that distinction , between a Mediator of Redemption , and Mediators of pure Intercession ▪ for though they pray to Saints and Angels only as Mediators of Intercession , yet this is a real reproach to the nature and government of God ; a Mediator of Redemption is very consistent with the Divine glory and perfections , a Mediator of pure intercession is not . And the sum of all is this , That it is so far from advancing the Divine glory to worship Saints and Angels together with God , that it is a real reproach and dishonour to him ; and therefore this can be no Law nor Institution of our Saviour , who came not to abrogate the Divine Laws , but to fulfil and perfect them . Some think there is no danger of dishonouring God by that honour they give to Saints and Angels , because they honour them as Gods Friends and Favourites , as those whom God has honoured and advanced to great glory ; and therefore whatever honour they do to them , rebounds back again on God , and this may be true , while we give no honour to Saints and Angels , but what is consistent with the Divine glory ; but when the very nature of that honour and worship we pay to them , is a diminution of Gods glory , and a reproach to his infinite perfections , as I have made it appear , the worship of Saints and Angels is , surely it cannot be for Gods glory to advance his Creatures by lessening himself . SECT . VII . 2. LEt us now consider , whether the worship of Saints and Angels together with God , be a more perfect state of Religion than the worship of God alone , with respect to our selves ; whether it puts us into a more perfect and excellent state . It does indeed mightily gratifie the superstition of mankind to have a multitude of Advocates and Mediators to address to , but there are three considerations which may satisfie any man , how far this is from a perfect state of Religion . 1. That it argues very mean and low conceits of God , for did men believe God to be so wise , so good , and so powerful , as really he is , they would be contented with one infinite God , instead of ten thousand meaner Advocates . The worship of Saints and Angels ▪ as I have already proved , is a great reproach to the Divine perfections , and therefore such worshippers must have very imperfect and childish apprehensions of the Supreme Being , which is a plain proof what an imperfect state of Religion this is ; for the perfection of Religion is always proportioned to that knowledge we have of God , who is the object of it . 2. This worship of Saints and Angels is a very servile state , it subjects us to our fellow-creatures , who are by nature but our equals , however are not our Gods. It is a state of liberty , freedom and honour , to be subject to God , who is our natural Lord and Soveraign , but to fall down to our fellow Creatures , and to worship them with Divine honours , with all humility of address , and sacred and awful regards , is to debase our selves as much below the dignity of our natures , as we advance them above it . The excellency and perfection of reasonable Creatures principally consists in their Religion , and that is the most perfect Religion , which does most advance , adorn , and perfect our Natures ; but it is an argument of an abject mind , to be contented to worship the most excellent Creatures , which is a greater dishonour than to own the vilest Slave for our Prince . Mean objects of worship do more debase the Soul , than any other the wilest submissions ; and the more our dependancies are , and the meaner they are , the more imperfect our State and Religion is . 3. The greatest perfection of Religion , consists in the nearest and most immediate approach to God ; which I think , these men cannot pretend to , who flye to the patronage and intercession of Saints and Angels , to obtain their Petitions of him . Though we should allow it lawful to pray to Saints and Angels to mediate for us with God , yet we cannot but own it a more perfect state to do as the Saints and Angels themselves do , go to God without any other Advocate but Christ himself . It is a great happiness to have a freind at Court , to commend us to our Prince , when we have no interest of our own , but it is a greater priviledge to go immediately to our Prince when we please , without any Favourite to introduce us . This is the perfect state of the Gospel , that we have received The adoption of sins , and because we are sons , God hath sent forth the spirit of his Son into our hearts , crying Abba Father . That is , this Holy Spirit which dwells in us , teaches us to call God Father , and to pray to him with the humble assurance and confidence of Children . This is the effect of Christ intertercession for us , That we may now come boldly unto the throne of Grace , that we may obtain mercy , and find grace to help in a time of need . The throne of Grace certainly is not the shrine of any Saints , but the immediate throne and presence of God , whether we may immediately direct our Prayers through the merits and intercession of Christ. Upon the same account the whole body of Christians are called a Spiritual house , that is , the Temple of God , where he is peculiarly present to hear those Prayers which are made to him , An holy priesthood , to offer up spiritual sacrifices acceptable to God through Jesus Christ. And a chosen generation , a royal priesthood , an holy nation , a peculiar people : This is a priviledge above what the Jews enjoyed , they had a Priesthood to minister in holy things , and to offer their Sacrifices for them , but the whole Nation was not a Priesthood , nor had such immediate access to God ; but now every Christian has as near an access to God as the Priests themselves under the Law had ; can offer up his Prayers and Spiritual Sacrifices immediately to God ; and that very acceptably too , through Jesus Christ our great High Priest and Mediator ; and if our Prayers be acceptable to God by Jesus Chrrist , we need no other Mediators or Advocates . This is the onely direction our Saviour gave his Disciples a little before his death , to ask in his name , with this promise , If ye ask any thing in my name , I will do it . Hither to have you asked nothing in my name , ask and ye shall receive , that your joy may be full . And to give them the greater assurance of acceptance , he acquaints them with Gods great and tender affection for them , such as a Father has for his Children . At that day ye shall ask in my name ; and I say not unto you , that I will pray the Father for you , for the Father himself loveth you because ye have loved me , and have believed , that I came out from God ; a reason which equally extends to all those who shall believe in Christ , to the end of the world . And can we now imagine , that when our Saviour has purchast for us this liberty of access to God , he should send us round about by the shrines and Altars of numerous and unknown Saints to the Throne of Grace . When he will not assert the necessity of his own Prayers for us , while we pray in his name , because our heavenly Father hath such a tender affection for all the Disciples of Christ , can we think it necessary to pray to St. Paul and St. Peter , and the Virgin Mary to pray for us . This is none of our Saviours institution , nor can it be , because Christ by his death and sufferings and intercessions brings us nearer to God , as the Apostle to the Hebrews speaks , Having therefore Brethren boldness to enter into the holiest by the blood of Jesus , by a new and living way , which he hath consecrated for us through the vail , that is to say , his flesh , and having an high Priest over the house of God , let us draw near with a true heart , in full assurance of Faith. But the worship of Saints and Angels removes us at a great distance from God , as not daring to approach his presence without the mediation of some Favourite Saint . And though the Church of Rome does sometimes pray directly to God only , in the Name and Mediation of Christ , as the Pagans themselves sometimes did to their Supreme Deity , yet it seems this is what they dare not trust to , and therefore joyn the Meditation of Saints with their Prayers to God , and never pray to God without it . SECT . VIII . 5. THat the Gospel of our Saviour has made no alteration in the object of our worship , appears from that Analogie which there is , and ought to be , between the Jewish and Christian Worship . The Jewish and Christian Church are but one Church , and their worship the same worship , only with this difference , that the Jewish worship was in Type and Figure , and Ceremony , the Christian worship in Truth and Substance . And therefore if this legal and Evangelical worship be the same it must have the some object , for the object is the most essential part of worship . So that if it appear , not only from the express letter of the Law of Moses , but from all the Types and Figures of the Law , that God only was to be worshipt by the Jewish Church ; if Christ was to fulfil all these Types and Figures in his own person , and in the Evangelical worship , then it is certain , that the object of our worship must be the same still ; for if the Type was confined in its nature and signification to the worship of One God , then the whole Christian worship , which was signifyed and praesigured by these Types , must be peculiar and appropriate to the same One Supreme God. As for instance . I have already proved at large , that the Jews were to worship but One God , because they had but one Temple to worship in , and all their worship had some relation or other to this one Temple , and therefore all their worship was appropriated to that One God , whose Temple it was ; now we know Gods dweling in the Temple at Jerusalem , was only a Type and Figure of Gods dwelling in Humane Nature , upon which account Christ calls his body the Temple ; and St. John tells us , That the word was made flesh and dwelt among us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacled among us ; as God formerly dwelt in the Jewish Tabernacle or Temple , and St. Paul adds , That the fulness of the Godhead dwelt in Christ bodily , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really , substantially , as an accomplishment of Gods dwelling by Types and Figures , and shadows in the Jewish Temple . Now if all the Jewish worship was confined to the Temple , or had a necessary relation to it , as I have already proved , and this Temple was but a figure of the Incarnation of Christ , who should dwell among us in humane nature , then all the Christian worship must be offered up to God through Jesus Christ , as all the Jewish worship was offered to God at the Temple ; for Christ is the only Temple ( in a strict and proper sense ) of the Christian Church , and therefore he alone can render all our services acceptable to God. So that God , who is the Father of our Lord Jesus Christ , is the only object of our worship , and Christ considered as God Incarnate , as God dwelling in humane nature , is the only Temple where all our worship must be offered to God , that is , we shall find acceptance with God only in his name and mediation : we must worship no other Being but only the Supreme God , and that only through Jesus Christ. Thus under the Law the Priests were to intercede for the people , but not without Sacrifice ; their Intercession was founded in making atonement and expiation for sin ; which plainly signified , that under the Gospel we can have no other Mediator , but only him , who expiates our sins , and intercedes in the merits of his Sacrifice ; who is our Priest and our Sacrifice , and therefore our Mediator ; as St. John observes . If any man sin , we have an Advocate with the Father Jesus Christ the righteous , and he is the propitiation for our sins . The Law knew no such thing as a Mediator of pure intercession , a Mediator , who is no Priest , and offers no Sacrifice for us , and therefore the Gospel allows of no such Mediators neither , who mediate onely by their Prayers , without a Sacrifice , such Mediators as the Church of Rome makes of Saints and Angels and the Virgin Mary ; but we have onely one Mediator , a Mediator of redemption , who has purchased us with his Blood , of whom the Priests under the Law were Types and Figures . Thus under the Law , none but the High Priest was to enter into the Holy of Holies , with the blood of the Sacrifice ; now the Holy of Holies was a Type of Heaven , and therefore this plainly signified , that under the Gospel , there should be but one High Priest and Mediator , to offer up our Prayers and Supplications in Heaven , He and He onely , who enters into Heaven with his own Blood , as the High Priest went into the Holy of Holies with the blood of the Sacrifice . There may be a great many Priests and Advocates on Earth to interceed for us , as there were under the Law , great numbers of Priests , the Sons of Aaron , to attend the Service and Ministry of the Temple , but we have , and can have , but one Priest and Mediator in Heaven . Whoever acknowledges that the Priesthood and Ministry of the Law was Typical of the Evangelical Priesthood and Worship , cannot avoid the force of this Argument , and whoever will not acknowledge this , must reject most of St. Paul's Epistles , especially the Epistle to the Hebrews , which proceeds wholely upon this way of reasoning : Now this manifestly justifies the worship of the Church of England , as true Christian worship , for we worship One God through one Mediator , who offered himself a Sacrifice for us , when he was on Earth , and interceeds for us as our High Priest in Heaven , which answers to the One Temple , and the One High Priest under the Law : But though the Church of Rome does what we do , worship the Supreme God through Jesus Christ , yet she spoils the Analogie between the Type and the Antitype , the legal and Evangelical worship , by doing more ; when she sends us to the Shrines and Altars of so many several Saints , surely this cannot answer to that one Temple at Jerusalem , where God alone was to be worshipped , there are as many Temples and Mercy-seats now , as there are Shrines and Altars of Saints and Angels , by whose Intercession we may obtain our requests of God. When she advances Saints and Angels to the Office of Mediators and Interceslsors in Heaven , this contradicts the Type of One High Priest , who alone might enter into the Holy of Holies , which was a type of Heaven ; for there is some difference between having one Mediator in Heaven , ( and there can be no more under the Gospel to answer to the Typical High Priest under the Law ) and having a hundred Mediators in Heaven together with our Typical High Priest. To have a Mediator of pure Intercession in Heaven , who never offered any Sacrifice for us , cannot answer to the High Priest under the Law , who could not enter into the Holy of Holies without the blood of the Sacrifice . The High Priests entring but once a year into the Holy of Holies , which was typical of Christs entring once into Heaven to intercede for us , cannot be reconciled with a new succession of Mediators , as ofter as the Pope of Rome pleases to cannonize them . So that either the Law was not typical of the state of the Gospel , or the Worship of Saints and Angels , which is so contrary to all the types and figures of the Law , cannot be true Christian Worship . Sixthly , I shall add but one thing more , that Christ and his Apostles have made no alteration in the object of worship , appears from hence , that de facto there is no such Law in the Gospel for the worship of any other Being besides the One Supreme God. There is a great deal against it , as I have already shewn ; but if there had been nothing against it , it had been argument enough against any such alteration , that there is no express positive Law for it . The force of which argument does not consist meerly in the silence of the Gospel , that there is nothing said for it , ( which the most Learned Advocates of the Church of Rome readily grant , and give their reasons , such as they are , why this was not done , why we are not directed to pray to Saints and Angels , and Images , &c. ) but the argument lies in this , that there can be no alteration made in the object of worship without an express Law ; and therefore there is no alteration made , because there is no such Law in the Gospel . The Jews were expresly commanded to worship no other Being , but the Lord Jehovah , as I have already proved , which Law appropriates all the acts of Religious Worship to one God ; and therefore all those , who were under the obligation of this Law ( as to be sure all natural Jews were ) could not without the guilt of Idolatry give any Religious Worship to any other Being , till this Law were expresly repealed , and express leave given to worship some other Divine Beings besides the Supreme God ; so that at least our Saviour himself , while he was on Earth , and subject to the Law , and his Apostles , and all believing Jews , were obliged by this Law to worship none but God , unless we can shew where Christ by his Legislative Authority , or his Apostles by Commission from him , have expresly repealed this Law ; nay , indeed ▪ unless we can shew , that Christ himself repealed this Law , and taught the worship of Saints and Angels , the Apostles themselves could have no authority to do it , for their Commission was onely to teach what Christ had commanded them , which though it does not extend to matters of order and discipline , and the external circumstances of worship , yet it does to all the essentials of Faith and Worship , and I think the right object of Worship is the most essential thing in Religious Worship . From hence it appears , that at least all the Jewish Christians in the Apostles days , and all succeeding Ages to this day , cannot Worship Saints and Angels without Idolatry , because the Law ▪ which was given to them , and never yet repealed , commands them to worship none but God ; and if Gentile Converts were received into the Jewish Christian Church ( and Christ has but one Church of Jews and Gentiles ) they must also be obliged by all those Laws , which were then , and are still obligatory to all believing Jews , and therefore Gentile as well as Jewish Christians , are still bound to worship none but God. Now I think I need not prove , that an express Law can be repealed onely by an express Law. That Law which commands us to worship God , and him onely , must continue in full force , till God do as expresly declare , that he allows us to pay some degree of Religious Worship to other Beings besides himself : When a Law-giver has declared his will and pleasure by a Law , it is not fit that Subjects should be allowed to guess ▪ at his mind , and dispute away an express Law by some surmizes and consequences , how probable soever they may appear ; for at this rate a Law signifies nothing , if we may guess at the will of our Law-giver , without and against an express Law. And yet none of the Advocates of the Church of Rome ( though they are not usually guilty of too much modesty ) ever had the confidence to pretend an express Law for the worship of Saints and Angels , and Images , &c. and though they sometimes alledge Scripture to prove this by , yet they do not pretend that they are direct proofs , but onely attempt to prove some other Doctrines from Scripture , from which they think they may prove by some probable consequences that which the Scripture no-where plainly teaches , nay the contrary to which is expresly taught in Scripture . And if this may be allow'd , I know no Law of God so plain and express , but a witty man may find ways to escape the obligation of it . This is a consideration of great moment , and therefore I shall discourse more particularly of it . The Law of Moses expresly commands us to worship God , and him onely ; Our Saviour Christ owns and confirms the authority of this Law in the Gospel ; the Church of Rome notwithstanding this Law , gives Religious Worship to Creatures ; the question then is ; how she avoids the force of this Law , since it is no where expresly repealed , and she does not pretend that it is . Now the Patrons of Creature-worship think to justifie themselves from the breach of this Law , these three ways . 1. By consequences drawn , as they pretend , from other Scripture-Doctrines . 2. By distinctions . And 3. By authority . Let us then examine , whether all this have any force against an express Law , which was never expresly repepealed . 1. By consequences drawn , as they pretend , from other Scripture-Doctrines ; and I shall discourse this with a particular reference to the Invocation of Saints . For when they would prove the lawfulness of praying to Saints , they alledge no direct proof of this from Scripture ; But because they must make a shew of saying something from Scripture , when they are to deal with such Hereticks as will be satisfied with no less authority , they endeavour to prove something else from Scripture , from whence they think by an easie consequence , they can prove the lawfulness of praying to Saints . Thus they very easily prove , that we may and ought to pray for one another , and to desire each others prayers while we are on Earth ; and from hence they presently conclude , that we may as lawfully pray to Saints in Heaven to pray for us , as beg and desire their prayers , while they are on Earth . And to confirm this , they endeavour to prove , that some extraordinary Saints , whose merits are very great , do directly ascend up into Heaven into the immediate presence of God , and a participation of his Glory ; and hence they conclude , that they have authority and power to help us and to intercede for us , and that they are so far advanced above us in this mortal state , that they deserve some kind of Religious Honour and Worship from us , as being Dii per participationem , Gods by participation , that is , by partaking in the Divine Nature and Glory by their advancement to Heaven . And if after all this they can prove , that the Saints in Heaven do pray and intercede for us on Earth , they think the demonstration is complete and perfect , that therefore * It is good and profitable ( as the Council of Trent words it ) humbly to invoke the Saints after the manner of Supplicants , and to fly to their prayers and help and aid to obtain blessings of God by his Son Jesus Christ our Lord , who is our onely ( not Intercessor and Advocate , but ) Redeemer and Saviour . Now how they prove all this , is not my business at present to enquire ; but my inquiry is , whether such arguments as these be sufficient to oppose against the authority of an express Law ; and if they be , truly I think it a very vain thing , either for God or men to make any Laws . For , 1. I desire to know , what these Gentlemen would prove by such kind of arguments as these . Suppose we should grant them , that the Saints are received into Heaven before the Resurrection , and are actually possest of all that Glory and Happiness , which they say they are ▪ suppose we should grant them , that by some means unknown to us , Saints and Angels are acquainted with all that we do and suffer in this world , hear all our vocal or mental prayers , which we offer to God or to themselves , and that they do actually pray and intercede for us , what follows from hence ? That therefore we may pray to Saints ? not I hope if there be an express Law against it , These arguments at most can onely prove , that in the nature of the thing it might be fitting and reasonable to pray to Saints if God thought fit to allow it , not that we must pray to Saints , though God has forbid it . For those are powerful reasons indeed , which can justifie Saint-worship against the express Law and declared Will of God. Could they first prove one of these three things : Either 1. that there is no such Law against the worship of any other Being besides God. Or 2. that this is not the sence of this Law , that they must not pray to Saints or Angels , that the Law , which forbids us to worship any Being but God , does not forbid the worship of Saints ▪ Or 3. that though there was such a Law , and this were the sence of it , and this Law were never formally repealed by God , yet it disappears of it self , and obliges no longer since the discovery of such reasons as these for the worship of Saints and Angels . I say , could they prove any thing of this in the first place , then there would be as much reason for the worship of Saints , as there is strength and validity in their Arguments ; but no Reason can take place against an express Law , till it be as expresly repealed . For , 2. If an express Law may be disobeyed , as often as men fancy they see reason to do , what the Law forbids , this overthrows the whole authority of making Laws , and makes every Subject a Judge , whether the Laws of a Soveraign Prince shall be obeyed or not . At this rate he has the greatest authority , who has the best reason ; and since every man believes his own reason to be best , every man is the Soveraign Lord of his own actions . It is to be presumed , that no Prince makes a Law , but what he apprehends some reason for , and to oppose any mans private reason against a Law , is to set up a private mans reason against the publick reason of government : and yet it is much worse to oppose our reason against a Divine Law , which is to oppose the reason of Creatures against the reason of God , unless we will say , that God makes Laws without reason , and those who can believe that , may as easily imagine , that God will expect , that those Laws which he makes without reason , should be obeyed without reason also , and then to be sure all their reasons cannot repeal a Law , nor justifie them in the breach of it . It becomes every Creature to believe the will of God to be the highest reason , and therefore when God has declared his will by an express Law ; while this Law continues in force , ( as it must do , till it be as expresly repealed ) it is an impudent thing to urge our reasons against the obligations of it . So that since God has expresly forbid us to worship any Being besides himself , unless we can prove , that God has repealed this Law , it will never justifie the worship of Saints and Angels , though we could by the plainest and easiest arguments prove to the conviction of all Mankind , that Saints and Angels are very fit objects of our Religious Worship , and that it is no diminution to the glory of God to pay some degree of Religious worship to them . 3. Especially , when the matter of the Law is such , that whatever reasons may be pretended on one side or the other , it must still be acknowledged to be wholly at the will and pleasure of the Law-giver , which side he will choose . As for instance , suppose there were no natural and necessary reason against the worship of Saints and Angels , yet there is no natural and necessary reason for it neither , and therefore God may either allow or forbid it , as he himself pleases , without assigning any reason why he does either . And when it appears that God might forbid it if he pleases , and that he has actually forbid it by an express Law , it is time to leave off reasoning about it : natural reason can give us no assurance of any thing , which it cannot prove to be necessary , whatever in the nature and reason of things may be , or may not be , can never be proved either to be , or not to be , by meer reason ; for it is a contradiction to say , that there is no necessary reason why such a thing should be , and yet that I can prove by reason , that it must be , which supposes , that there is a necessary reason , why it should be ; for I cannot prove , that it must be , unless I can prove , that it must necessarily be ; that is , that there is a necessary reason , why it should be . To apply this then to our present Case . The Law expresly forbids us to worship any other Being besides the Supreme God , the Church of Rome prays to Saints and Angels and Images , which is an essential part of Divine Worship ; and without ever attempting to prove this Law to be repealed , she justifies her worship by such reasons and consequences , as I have now cited from their most celebrated Doctors , and some of which are the principles , whereon the Council of Trent founds their praying to Saints and Angels . I ask then , whether these arguments , whereby they endeavour to justifie the worship of Saints and Angels , prove that we must worship them , that such worship is their natural right , and our duty . No , this the Church of Rome will not own ; the most the Council of Trent says , is , that it is bonum & utile , good and profitable to do it ; but , say I , if they do not prove it to be necessary , they prove nothing ; for if Saints and Angels have not a natural right to our worship , though we should suppose them to be very fit objects of some degrees of worship , yet it is at Gods choice , whether he will allow it or not , and they can challenge no worship , and we must give none , if God forbids it ; and therefore since God has forbid the worship of any Being , but himself ( and therefore of the most excellent Saints and Angels ) by an express Law ; and it no-where appears , where or when , or in what manner this Law was repealed , a hundred such arguments as these cannot prove it lawful to worship Saints and Angels against an express Law not to do it . Though we should grant that God , if he pleased , might allow us to worship Saints and Angels , as the Church of Rome does , without any deminution of his own Glory , which is the most that all their arguments can pretend to prove , yet it does not hence follow , that we may worship them , when God by an express Law has declared , that he will not allow it . No arguments nor consequences can prove , that God allows us to do that , which by an express Law he has forbid us to do . No reason can prove that to be Gods will , which he has publickly declared in his Law to be against his will. 4. That no reason or arguments can absolve us from our obedience to an express Law , till it be as expresly repealed , appears from this , that our obligation to obedience does not depend meerly upon the reason of the Law , but upon the authority of the Law-giver , and therefore though the reason of the Law should cease , yet while it is inforced by the same authority , it obliges still . Thus I am sure , it is in humane Laws , and it is very fitting it should be so ; meer reason cannot make a Law , for then every thing which is reasonable , would be a necessary duty ; that which is reasonable may be fit matter for a Law , but it is the authority of the Law-giver which makes the Law , and the same authority which at first made it a Law , continues it to be a Law while the authority lasts , though the particular reason for which it was enacted into a Law , may cease . So that though the Church of Rome could prove , that there is no reason now against the worship of Saints and Angels , that all those reasons for which God forbad the Jews to worship any one but himself , were now ceased ; yet till the Law be repealed too , it is utterly unlawful to worship any Being besides the Supreme God , and yet this is the most that all their reasonings come to , that there is not the same reason for this Law under the State of the Gospel , that there was under the Jewish Oeconomy . They suppose , that God forbad the Jews to worship any one but himself , because they were in great danger of falling into Pagan Idolatries , and worshipping the Gods of the Aegyptians , and other Neighbour-Nations , and that this was the case also of the Christian Church at the first planting of the Gospel ; but now there is no danger of worshipping false Gods , we may very securely worship the Friends and Favourites of God. They suppose , that all the ancient Patriarchs who lived before the Resurrection of Christ , were not received into Heaven , and therefore not being in a state of Bliss and Glory themselves , were not yet capable of Divine Honours , could neither know our Prayers , nor intercede for us . But now at last some eminent Saints and Martyrs ascend directly into Heaven , and are the beati , advanced to such a state of Happiness and Glory , that they are fit objects of Religious Worship , and are so powerful in the Court of Heaven , that God denies them nothing which they ask ; and so tender and compassionate to us , that they readily undertake our Cause , and intercede for us , and therefore it is very good and profitable now to invoke their aid and assistance by solemn and devout Prayers . Now though the learnedst men among them are put to miserable shifts to prove the least part of all this , yet let us for argument-sake , suppose all this to be true , that things are mightily changed since the making of this Law , and that there is not the same reason now to confine all Religious Worship to God alone , that there was in the time of Moses , what follows from hence , that therefore we may now worship Saints and Angels , notwithstanding this Law which forbids it ? by no means , unless they can prove that the Law is repealed too , as well as the reason ceased : Here is the authority of the Law-giver still , though we should suppose , that we had lost the reason of the Law ; till the Law is as expresly repealed as it was given , it is Gods Will still , and that is reason enough to bind the Law upon us , though other reasons fail . The reason ( if we speak of such reasons as these , which the Church of Rome assigns , for it is a different case , if we speak of eternal and necessary reason , which is nothing else but the eternal & immutable nature and will of God , which is an eternal Law ) did not make the Law , and the change of the reason cannot repeal it . And since we see , that God has not repealed this Law , we rather ought to conclude , that we are mistaken in the reasons , for which God made this Law , or that there are other reasons , which we know not of , for which he continues it : we may indeed reasonably suppose , that God will repeal a Law , when the reason , for which it was given , ceases , though earthly Princes may not always do so ; but still the Law binds till it be repealed ; and it is more reasonable to conclude , that the reason of the Law continues , while we see God does not repeal it , than first to perswade our selves , that the reason of the Law is changed , and thence infer the repeal and abrogation of the Law , when we see no such thing done . 5. That these arguments which the Roman Doctors urge , to justifie their worship of Saints and Angels , are of no force to repeal that Law , which forbids the worship of any other Being besides the Supreme God , appears from this , that they had no force in them to prevent the making of this Law , and therefore much less can they repeal it now it is made : The reasons which they use , had the same force then , which they have now , and if notwithstanding all these reasons , God thought fit to forbid the worship of all Created Beings , it is ridiculous to imagine , that these reasons should supersede the obligation of that Law , which is made in contradiction to all such reasonings : as to shew this brie●ly . They prove , that we may pray to Saints and Angels to pray for us , because we may desire good men on earth to pray for us . Now suppose we could not assign the difference between praying to Saints in Heaven , and desiring the prayers of Saints on earth , yet I would desire to know , whether good men did not pray for one another , and desire each others prayers , before and after God gave this Law on Mount Sinai , which forbids the Religious worship and invocation of any other Being but himself : if good men did in all ages pray for one another , and desire one anothers prayers , and God allowed and approved of this , then it seems God did not think this a good reason for praying to Saints and Angels in Heaven , because good men might beg each others prayers on earth , for if he had , he would not have made that Law , which forbids such a Religious Invocation of any Creature . And if notwithstanding this reason , which had as much force then , as it has now , God made and promulged this Law , this reason can never repeal it , nor dissolve the obligation of it . Thus if the Saints & Angels being in Heaven be a good reason why they should be worshipped , this was as good a reason at the giving of the Law , as it is now ; for thô we should suppose with the Church of Rome , that Saints departed were not in Heaven then , yet certainly the Angels were , and if their being in Heaven made them fit objects of our worship , why did God so expresly forbid it ; and if he forbad it then , when there was as much reason to allow the worship of those heavenly Inhabitants , as there is now , this argument cannot prove , but that God forbids it still . The same may be said of the Intercession of Saints and Angels . The Papists suppose , that the Saints and Angels pray and intercede for us in Heaven , and obtain for , and convey many blessings to us , and therefore it is good and profitable to pray to them , and to flie to their patronage ; now though indeed they date the Intercession of Saints , ( as they do their admission into heaven ) from the Resurrection of our Saviour , yet there is as much evidence for the aids and intercessions of Angels before and under the Law , as there is now ; nay , I think somewhat more ; for the government of the world was much more under the administration of Angels , in the time of the Law , then it is now ; and yet notwithstanding this , God did by an express Law forbid the worship of any Being but himself , and therefore of these Angelical powers , who are somewhat superiour to Saints in Heaven ; and if this were no good reason against making this Law , it can be no good reason to prove the abrogation of it . 2. The next way they take to evade the obligation of this Law of worshipping God only , is by distinctions . As to name the chief of them . They tell us , that this Law is only opposed to the worship of false Gods , such Gods as the Heathens worshipped , not to the worship of Saints and Angels , who are the Friends and Favourites of God. And then they distinguish about the nature of worship ; they confess there is a worship which is peculiar to God , Supreme and Soveraign worship , which is peculiar to the Supreme Being , and this , for what reason I know not , they call Latria ; but then there is an inferiour degree of worship , which they call Dulia , which may be given to excellent Creatures , to Saints and Angels , who reign with Christ in Heaven . They farther distinguish between absolute and relative worship . Absolute worship is , when we worship a Being for its self , and thus God onely is to be worshipped ; but relative worship is , when we worship one Being out of respect to another , and thus we may worship Saints and Angels upon account of their relation to God. Now I shall have occasion to examine these distinctions more particularly hereafter , my business at present is to examine , how far these distinctions can justifie the worship of Saints and Angels against an express Law , which commands us to worship God only . And I have three things to say on this argument . 1. That the letter of the Law will admit of no such distinctions as these . 2. That the Scripture no where allows of any such distinctions , And 3. That no distinctions can justifie our acting against the letter of a Law , which have not the same authority which the Law has . 1. The letter of the Law will admit of no such distinctious as these . The Law is , Thou shalt have none other Gods before me . The explication of this Law is , Thou shalt fear the Lord thy God , him shalt thou serve , and to him shalt thou cleave and swear by his name . Or as our Saviour expounds it , Thou shalt worship the Lord thy God , and him only shalt thou serve . Now these words do plainly exclude the worship of all other Beings besides the Supreme God : They exclude indeed the worship of all the Heathen Gods , which were at that time worshipped in the world , but they are not confined to the worship of the Heathen Gods , nor meerly to the worship of those Gods who were at that time worshipt , but should any new Gods start up in after Ages , whether among Jews or Christians , the words extend to all that are , and all that ever shall be worshipped . Thou shalt have none other Gods before Me , Signifies , that we must worship no other Being but the Supreme God , for to have a God , is to give religious worship to some Being ; as appears from that exposition , which both Moses and our Saviour Christ gives of it . Thou shalt worship the Lord thy God , and him onely shalt thou serve . For it is impossible to have any God besides the Supreme God , in any other sense than as we worship some other Being , besides the Supreme God , with Divine honours ; and whatever Being we so worship , become our God , and therefore this Law forbids the worship of any Being , which is not God , be it Saint or Angel , or the Virgin Mary ; how excellent and perfect Creatures soever they be , they are not our God , and therefore must not be worshipped . If we must worship and serve God onely , as our Saviour expresly tells us , that we must worship no Creature whatever it be , the worship of Saints and Angels is as expresly forbid by this Law , as the worship of the Heathen Gods , for that Law which commands us to worship God onely , excludes the worship of all Creatures , whatever they be . But may not the meaning of this Law be onely this : That we must not give Supreme and Soveraign worship to any other Being , but the Supreme God , but we may give an inferiour degree of worship to some excellent Spirits , who under God have the care of us . And is not this plainly signified in the very letter of the Law , when it says , Thou shalt have none other Gods before me . For no other worship makes any Being a God , but that which is Supreme and Soveraign , peculiar and appropriate to the One Supreme God ; and therefore not to have any other Being for our God , is not to give Supreme and Soveraign worship to it . Now what that worship is , which is peculiar and appropriate to the Supreme God , I shall discourse particularly in the second part ; our present inquiry is , whether this Law makes any such distinction . The Laws says , Thou shalt worship the Lord thy God , and him onely shalt thou serve : Here is no distinction between Supreme and Subordinate worship ; whatever is an Act of worship must be given to God onely . But the Law says , Thou shalt have no other gods before me , and therefore it must signifie Supreme & Soveraign worship , for no other degree of worship makes a God. Did the Heathens then worship no inferior gods ? did those who worship ped so many several Gods , look upon them all as supreme and absolute ? or were they so senseless as to give supreme and soveraign worship to inferior Deities ? or does not this Law forbid the worship of those Gods , whom the Heathens worshipped as inferior Daemons , but onely the worship of those Gods , whom they accounted supreme and soveraign ? If this Law forbids the worship of all Heathen Gods , and it is certain , that they worshipped a great many Gods , whom they did not account supreme , then there can be no place for this distinction here , for such an inferiour worship as makes an inferiour God , is as well forbid , as Supreme and Soveraign worship . The Law says , Thou shalt have none other Gods before me : or besides me ; which as I observed before , does not exclude the worship of the Supreme God , but forbids the worship of any other Being together with him . The meaning is not , Thou shalt not renounce my worship , for the worship of any other Gods , but thou shalt worship me , and no other God besides me : now I would onely ask this question , Whether a Jew who worshipped the God of Israel , who declared himself to be the Supreme God , could give Supreme worship to any other God ? This is contrary to the sense of all mankind , to worship him as supreme , whom they do not believe to be supreme . And therefore when God forbad them to joyn the worship of any other Gods with the worship of himself , he must forbid all kinds and degrees of worship , even the most inferiour worship , which the Heathens paid to their inferiour Deities . If you say , that God did indeed forbid all kinds and degrees of worship to be paid to the Heathen Gods , which were impure and wicked Spirits , but still it is lawful to pay an inferiour worship to Saints and Angels , who are the friends of God. I answer , the law makes no distinction between the worship of good and bad Spirits , and therefore as far as this Law is concerned , we must either deny this inferiour worship to all , or grant it to all . If this Law does not forbid giving inferiour degrees of worship to other Beings , then it does not forbid the inferiour worship of Heathen Gods ; that may be faulty upon other accounts , but is no breach of this Law , and then the Heathens were not guilty of Idolatry in worshipping their inferiour Daemons with an inferiour worship . If this Law does forbid even this inferiour degree of worship , then it forbids the worship of good Spirits too , though with an inferiour worship , which transforms true Saints and Angels into false and fictitious Deities . But I have another argument to prove , that this Law can have no respect to the different degrees of worship . The Roman Doctors themselves grant , that the difference between supreme and subordinate or inferiour worship , does not consist in the outward Act , that all or most of the external Acts of worship may belong to both kinds , they except indeed Sacrifice , but contrary to the sense of all men ; for the Heathens offered Sacrifice to their inferiour Deities , as well as to the supreme ; and there is no imaginable reason to be assigned , why Sacrifice , as well as Prayer , may not be an act of inferiour , as well as of supreme worship . The difference then between supreme and inferiour worship , is onely in the intention and devotion of the worshippers , and no man can by the external act know whether this be supreme or inferiour worship . Now from hence I thus argue : if the worship forbidden by this Law be such , as can be known by the external act , then this Law can have no regard to the degrees of worship , for the degrees of worship are not in the external acts , but in the mind of the worshipper , which cannot be known by external acts . Now that the Law did forbid the external acts of worship , without any regard to the intention of the worshipper , appears in this , that this Idolatrous worship was to be punished with death , and therefore it must be such external Idolatry as falls under the cognizance of humane Judicatures . Had there been any regard to the degrees of worship , no man could have been convicted of Idolatry by the external act , and could not have been liable to punishment , unless he had confessed his intention of giving supreme worship to a false God , and so this Law of putting such Idolaters to death had signified nothing , because it had been impossible for them to convict any man of Idolatry , but by his own confession ; but when the external act which is visible to all men , is sufficient to convict any man of Idolatry , it is next to a demonstration , that the Law had no respect to the degrees , but to the acts of worship . And that our Saviour in that Law , thou shalt worship the Lord thy God , and him onely shalt thou serve , had no regard to the different degrees of worship , I have already proved at large , for allowing that distinction , he had not given a good answer to the Devils temptation . Thus as for their distinction between absolute and relative worship , that though we must not worship any Creature , the most excellent Saints and Angels , for themselves , yet we may worship them upon account of that relation they have to God ; that is , we may worship them for Gods sake , though not for their own ; I find no intimation of any such distinction in the Law. We are there commanded to have no other Gods , to worship God and him onely , which excludes Saints and Angels from being the object of our worship , as well as Devils . 2. But possibly it may be said , that though the Law takes no notice of such distinctions , yet the Scripture in the explication of this Law may make allowances for it . Now in answer to this , I onely desire to know , where the Scripture has made any such distinction between worshipping good and evil Spirits , the enemies and Rivals , or the Friends of God , between supreme and subordinate , absolute or relative worship ; I can find no such distinctions in Scripture , & I have a material reason to believe no such can be found , viz. because there was no occasion for them . The Scripture no-where allows us to give any kind of worship to any Creature , and therefore there was no need to distinguish between the kinds and degrees of worship . The most material thing that can be said in this cause is this : that when the Scripture mentions this Law of worshipping One God , it opposes it to the worship of the false Gods of the Heathens ; from whence some may conclude , that God forbade the worship only of these false Gods. But we must consider , that the Law is conceived in such general terms , as to exclude the worship of all Beings besides the Supreme God ; but it could not be thought , that God should at that time immediately apply this Law against the worship of any other Beings , but those which were at that time worshipped in the world . If God gives a Law , which forbids the worship of all Beings besides himself ; and particularly applies this Law to prohibite the worship of all those Gods which were then worshipped in the world , will any one in their wits hence conclude , that if the folly and superstition of men should set up a new race and generation of Gods in after ages , that the worship of these new Gods is not as well forbidden by this general Law , as the worship of those gods which were worshipt at that time when this Law was given ? if this were true , possibly Pagan Rome it self was not guilty of Idolatry ; for most , if not all of their Gods might be of a later date than the giving the Law. 3. Now since no such distinctions as these appear in Scripture , it is impossible they should justifie the worship of Saints and Angels , which is so expresly forbidden by the Law , if we will acknowledge them to be distinct Beings from the Supreme God ; for if they are not the Supreme God , we must not worship them , for we must worship none but God. No distinctions can justifie us in this case , but such as God himself makes ; for otherwise it were easie to distinguish away any Law of God. Humane Laws will admit of no distinctions , but such as they make themselves ; for a distinction does either confine and streighten , or enlarge the Law , and he who has power to distinguish upon a Law , has so far power to make it . If the Law says , that we shall worship no other Being besides God , and we have power ; if we have but wit enough , to invent some new distinctions , between the worship of good and bad spirits , between Supreme and Subordinate , absolute and relative worship , this makes a new Law of it ; for it is one thing to say , thou shalt worship God only , and quite contrary to say , thou shalt worship God only and good Spirits , God with a Supreme and absolute , good Spirits with a subordinate and relative worship . This I think is sufficient to shew , that we must admit of no distinctions upon a Divine Law , but what the Scripture it self owns , and therefore since those distinctions , with which the Church of Rome justifies her worship of Saints and Angels , are no where to be found in Scripture , they have no authority against an express Law. 3. The next course the Papists take to justifie their Creature-worship , in contradiction to that Law , which expresly commands us to worship none but God , is an appeal to such authorities , as they think sufficient to decide this matter . Now I shall not say much to this , for I believe all Mankind will acknowledge , that no Authority less than Divine , can repeal a Divine Law ; and therefore unless God himself , or such persons as act by a Divine Authority , have repealed this Law , no other Authority can do it . That Christ and his Apostles have not repealed this Law , I have already proved , that the whole Church in after Ages had any Authority to repeal this Law , I desire them to prove . For the authority of the Church , as to the essentials of Faith and Worship , is not the authority of Law-givers , but of Witnesses . The Church never pretended in former Ages to make or to repeal any Divine Laws , but to declare and testifie what the belief and practice of the Primitive and Apostolick Churches was ; and it is unreasonable to think , that they should have any such Authority ; for then Christ and his Apostles preached the Gospel to little purpose , if it were in the power of the Church to make a new Gospel of it when they pleased . But indeed could it appear , that the Apostles did teach the Christians of that Age , and the Church in those Ages , which immediately succeeded the Apostles , did practice the worship of Saints and Angels , we should have reason to suspect , that we , and not they , are mistaken in the sense of that Law , which commands us to worship none but God. But then none can be admitted as competent witnesses of this matter , but those who did immediately succeed the Apostles , or conversed with Apostolical men and Churches . And thanks be to God , there is no appearance of Creature worship in those Ages , we dare appeal to the testimony of Fathers and Councils for above three hundred years ; and those who come after , come a little too late to be witnesses of what was done in the Apostolick Churches ; especially , when all the intermediate Ages knew nothing of it . I shall not fill up this discourse with particular Citations , which learned men know where to find ; since the Roman Doctors can find nothing in the Writings of the first Fathers to justifie the worship of Saints and Angels , and the Protestant Writers find a great deal in those Ages against it . Indeed at the latter end of the fourth Century , some of the Fathers used some Rhetorical Apostrophes to the Saints and Martyrs in their Orations , which the Church of Rome interprets to be Prayers to them ; but though other Learned men have vindicated those passages so far , as to shew the vast difference between them , and solemn and formal Invocations , which is not my business at this time , yet there are several things very well worth our observation towards the true stating of this matter . As , 1. That these Fathers came too late to be witnesses of the Apostolical practise , which they could know no otherwise , than we might know it , if there had been any such thing , viz. by the testimony and practise of the Church , from the Apostles till that time : This was no where pretended by them , that the Invocation of Saints had been the practise of the Catholick Church in all ages , and they could have no proof of this , unless they had better Records of former times , than we have at this day , and such as contradicted all the Records which we now have of the Apostolick and Primitive Churches , and I believe few men will be so hardy , as to assert this ; and methinks there should be as few , who are so credulous as to believe it , and I am sure , there is no man living who is able to prove it . 2. Nay , the particular sayings of these Fathers , by which the Romanists prove the Invocation of Saints , do not prove , that it was the Judgment and practise of the Church of that age . They no where say , that it was , and it does not appear to be so by any other Records . Let them shew me any Council before , or in those times , when these Fathers lived , that is in the fourth Century , which decreed the worship of Saints and Angels . Let them produce any publick offices of Religion in those days , which allows this worship ; and if no such thing appears , those men must be very well prepared to believe this , who will without any other evidence judge of the practice of the Church , only from some extravagant flights of Poets and Orators : and if even in those days , the worship of Saints was not received into the publick offices of the Church , methinks we may as well live without it still , and they must either grant , that these Fathers , whose authority they alleadge , meant no such thing by these Rhetorical flourishes , as they extract out of them , or else that they introduced a new and unknown worship into the Christian Church ; and then let them prove , that some few Fathers of the fourth Century , without the publick authority of the Church , had authority enough of their own to change the object of worship , contrary as the Church in former Ages , believed , to an express Divine Law , which commands us to worship none but God. 3. Nay , I further observe , that these Fathers , whose authority is urged for the invocation of Saints by the Church of Rome , do no-where dogmatically and positively assert the lawfulness of Praying to Saints and Angels , and many Fathers of the same Age do positively deny the lawfulness of it , which is a plain argument , that it was not the judgement and practice of the Church of that Age , and a good reasonable presumptition , that these Fathers never intended any such thing in what they said , how liable soever their words may be to be expounded to such a sense . Gregory Nazianzen , indeed in his Book against Julian the Apostate , speaks to the Soul of Constantius , in this manner : Hear O thou Soul of great Constantius ( if thou hast any sense of these things , ) &c. But will you call this a Prayer to Constantius ? does this Father any where assert in plain terms that it is lawful to pray to Saints departed ? a hundred such sayings as these , which are no Prayers to Saints , cannot prove the lawfulness of praying to Saints against the constant Doctrine of the Fathers of that Age. Thus in his Funeral Oration for his Sister Gorgonia , he bespeaks her to this purpose , that if she knew what he was now a doing , and if holy Souls did receive this favour from God to know such matters as these , that then she would kindly accept that Oration which he made in her praise , instead of other Funeral Obsequies . Is this a Prayer to Gorgonia to intercede for him with God ? by no means ! He onely desires if she heard what he said of her ( which he was not sure she did ) that she would take it kindly . Whereas in that very Age the Fathers asserted , that we must pray onely to God , and therefore they define Prayer by its relation to God ; That Prayer is a request of some good things , made by devout Souls to God , that it is a conference with God , that it is a request offered with supplication to God. Which is a very imperfect definition of Prayer , were it lawful to pray to any other Being besides God. St. Austin tells us , that when the names of the Martyrs were rehearsed in their publick Liturgies , it was not to invoke them , or pray to them , but onely for an honourable remembrance ; nay , he expresly tells us , that the worship of dead men , must be no part of our Religion , for if they were pious men , they do not desire this kind of honour , but would have us worship God : honorandi ergo sunt propter imitationem , non adorandi propter religionem , they are to be honoured for our imitation , not to be adored as an act of Religion . The Council of Laodicea condemned the Worship of Angels ; and so does Theodoret , Oecumenius , and others of that Age. It is notoriously known , that the Arrians were condemned as guilty of Idolatry for worshipping Christ , whom they would not own to be the true God , though they owned him to be far exalted above all Saints and Angels , and to be as like to God , as it is possible for any Creature to be : and those who upon these Principles , condemned the worship of the most perfect and excellent Creature , could never allow the worship of Saints and Angels . So that though the worship of Saints and Angels , did begin about this time to creep into the Church , yet it was opposed by these pious and learned Fathers , and condemned in the first and smallest appearances of it ; which shows , that this was no Catholick Doctrine and Practice in that Age , much less that it had been so from the Apostles ; and I think , after this time there was no authority in the Church to alter the object of worship , nor to justifie such an Innovation as the worship of Saints and Angels , in opposition to the express Law of God. The sum of this Argument is this : Since there is an express Law against the worship of any other Being besides the supreme God , the Lord Jehovah , which never was expresly repealed , whatever plausible reasons may be urged for the worship of Saints and Angels , they cannot justifie us in acting contrary to an express Law of God. THE END . ERRATA . PAge 53. Line 23. for repepealed , read repealed , p. 54. margin , for domini , r. dominum , p. 59. l. 30. for last r. least , A Catalogue of Books sold by Abel Swalle , at the Vnicorn , at the West-end of St. Paul's Church-yard , 1685. A Companion to the Temple : or , a Help to Devotion , in the use of the Common Prayer . Divided in the four Parts . Part 1. Of Morning and Evening Prayer . Part. 2. Of the Litany , with the Occasional Prayers and Thanksgivings . Part. 3. Of the Communion Office , with the Offices of Baptism , Cateohism and Comfirmation . Part. 4. Of the Occasional Offices , viz. Matrimony , Visitation of the Sick ▪ &c. The whole being carefully corrected , and now put into one Volume . By Tho. Comber , D. D. Folio . Forty Sermons , whereof twenty one are now first published ; the greatest part of them Preached before the King , and on Solemn Occasions . By Rich. Allestry , D. D. With an account of the Authors Life , in Folio . The Works of Mr. Abraham Cowley , consisting of those which were formerly Printed , and those designed for the Press , and now Published out of the Authors Original Papers . The eighth Edition , in Folio . The Second Part of the Works of Mr. Abraham Cowley ; being what was written in his younger years , and now Reprinted together . The fifth Edition . The Case of Resistance of the Supreme Powers , Stated and Resolved , according to the Doctrine of the Holy Scriptures . By William Sherlock , D. D. in Octavo . A Vindication of the Rights of Ecclestastical Authority ; being an Answer to the First Part of the Protestant Reconciler . By William Sherlock , D. D. and Master of the Temple , in Octavo . Pet. Dan. Huetii de Interpretatione Libri 2. duo : quarum Prior est , de Optimo Genere Interpretandi : Alter d● Claris Interpret ▪ &c. in Octavo . The Case of Compelling Men to the Holy Sacrament of the Lord's Supper considered . And Authority vindicated in it , by the Rules of the Gospel , and from the Common and Popular Objections against it . By the Author of the Charge of Scandal , omitted in the late Collection . L. Coely Lac●ant●i Firmiani Opera que extant , ad fidem MS ▪ S. recognita & Commentariis ▪ illustrata , a Tho. Spark , A. M. Oxonii e Theatr. Sheldoniano . A Sermon Preached before the King at White-hall , Novemb. 23. 1684. By Gilb. Ironside , D. D. Warden of Wadham - Colledge in Oxon , &c. Notes, typically marginal, from the original text Notes for div A59820-e100 4. Mat. 10. Sect. 1. 2 Col. 18. Sect. 2. 4 Matth. 10. 6 Deutr. 13. 10 Deutr. 20. 20 Exod. 3. 6 Deutr. 14. 70 Jere. 11. Stilling fleet●s Defence of the discourse of Idolatry . 4 Luke 6. 12 Deut. 13 , 14. 22 Joshua . v. 16. 19. 22 , 23. 22 Exod. 2● . 56 Isai. 7. 2● . Matth. 13. 1 King 8. 3 Acts 1. 6 Dan. 10. 55 Psalm . 17. 9. Dan. 21. 1 Kings 8. 30. v. 35. v. 37. v. 39. v. 44. v. 48. 6. Dan. 10. Bu●torsii Synag . Jud. p. 222 65. Psalm . 2. 23 Joshua 7● 1 Kings 18. 26. 20 Ezek. 20. 10 Deut 21. 19 Isai. 18. 4● Gen. 16. Sect. 3. 13 Deut. 1 , 2 , 3 , 4 , 5. 19. John 7. 4 Matth. 10. 1 Rom. 21. v. 23. v. 25. 1 Cor. 8. 5 , 6. 1 Tim. 4. 1. See Mr. Joseph Medes Apostasie of the latter times . 5. Mat. 17. 21. Acts 21 , 22. 3. Rom. 31. 8. Isai. 20. 2 Pet. 1. 16 , 17 , 18 , 19. 17. Acts 10 , 11. 42. Isai. 8. 4 Gal. 5 , 6. 4 Hebr. 16. 1 Pet. 2 5 , 9. 14 Joh. 13 , 15. 16 Joh. 24. 26 , 27. 10 Hebr. 19 , 20 , 21 , 22. 2 Joh. 19. 21. 1 Joh. 14. 2 Coloss. 3. 1 Joh. 2. 1 , 2. 1. Heb. 12. 28. Mat. 20. * Bonum atque utile esse suppliciter Sanctos invocare , & ab beneficia impetranda ● Deo per silium ejus Jesum Christum Domini nostrum , qui solus noster Redemptor & Salvator est , ad eorum orationes opem auxilium ▪ confugere . Can● . Trin. 16. 25. de Invocat . 20 Exod. 10 Deut. 20. 4 Matth 10. 13 Deuter. 6 , 7. &c. 6 Deut. 13 , 14. 13 Deut. 7. See Bishops Ushers Answer to the Jesuits Challenge . Greg. Naz. Orat. 2. in Gorg. Basil , Orat. in Julit . Martyr . Greg. Naz. Orat . 1. de Oratione . Chrys. in Genes . Homil. 30. Aug. De Civit Dei , l. 22. cap. 10. Id. de vera religione , Cap. 55 
A27353	----	Nehemiah the Tirshatha, or, The character of a good commissioner to which is added Grapes in the wilderness / by Mr. Thomas Bell ... Bell, Thomas, fl. 1672-1692. 1692 Approx. 402 KB of XML-encoded text transcribed from 129 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A27353 Wing B1804 Wing B1803_PARTIAL ESTC R4955 12317998 ocm 12317998 59412 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27353) Transcribed from: (Early English Books Online ; image set 59412) Images scanned from microfilm: (Early English books, 1641-1700 ; 203:12) Nehemiah the Tirshatha, or, The character of a good commissioner to which is added Grapes in the wilderness / by Mr. Thomas Bell ... Bell, Thomas, fl. 1672-1692. Bell, Thomas. Grapes in the wilderness. [12], 59, [2], 182 p. Printed by George Mosman, and are to be sold at his shop ..., Edinburgh : 1692. "Grapes in the wilderness" has special t.p., separate paging, and continuous register. Formerly Wing B1803 (number cancelled in Wing 2nd.ed.) Reproduction of original in Harvard University Libraries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Hosea II, 14 -- Criticism, interpretation, etc. Kings and rulers -- Biblical teaching. God -- Goodness. Sermons, English. 2005-03 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-06 Judith Siefring Sampled and proofread 2005-06 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Apud Edinburgum . Vicesimo primo die Aprilis 1691 post Meridiem . TH● whilk day the Commission appointed by the late General Assembly of this Church , having considered . Report from a Committee of their own number whom the said Commission had appointed to Revi●● two Manuscripts , written by the late Reverend Mr. Thomas Bell Minister of the Gospel , and Professor of Philology in the Colledge 〈…〉 Edinburgh , and given in to them by his Relick ; the one where 〈…〉 , Grapes in the Wilderness , the other , Nehemiah the 〈…〉 , or The Character of a good Commissioner ; whereby the 〈…〉 ●ommittee declared that they having perused the saids Peices , 〈…〉 them to be solid and edifying Discourses ; and that 〈…〉 Printing there would be very useful and profitable . And the said Commission being well and ripely advised with the said Report , They do hereby recommend to the Relick of the said Mr. Thomas Bell to get the said two Pieces printed and published with all convenient diligence . Extractum , &c. NEHEMIAH THE Tirshatha : OR , THE CHARACTER OF A Good Commissioner . To which is Added GRAPES IN THE Wilderness . By Mr. THOMAS BELL , Minister of the Gospel , and Professor of Philology in the Colledge of Edinburgh . EDINBURGH , Printed by George Mosman , and are to be sold at his Shop in the Parliament Clōss . Anno 1692. UNTO THE Most Noble and Illustrious PRINCESS THE Dutchess of Hamiltoun . May it please your Grace , I Have adventured , though not without blushing and some fear , because of the vastdistance , to dedicate and commit the Tutelage of these two little Orphan treatises of my deceast Husband Mr Thomas Bell , Grapes in the Wilderness , and The Character of a Commissioner , in the person of None-such Nehemiah , to your Grace the every way most fit and proper Person , under the benign in fluence of whose incouraging countenance , he did for a considerable time preach the Gospel at Hamiltoun : And indeed if any other in the World could possibly rival it with your Grace in my esteem , yet could I not without the highest both Injustice and Ingratitude Dedicate them otherwayes , it having been to my certain knowledge his firm resolution , if ever they saw the light , that they should be dedicated thus , whose will i● 〈◊〉 such things was alwayes , and is still to me as an inviolably obliging Law. I am very confident your Grace will read them in Print after his death , with the same edifying complacency and delight that you had wont to hear him discourse by vive voice , in the Noble Family , and in the solemne Assembly , for really they resemble their Father to the very life : That I have therefore sent them abroad into the wide World , under the Patronage and Protection of your Graces Noble and Renowned Name , ( which will sufficiently secure I am against all the Censures & Cavills of the most malevolent Carpers of this ill natured Age ) will not be construed impardonable presumption , is the humble hope of , Most Noble Princess , Your Graces most humble , most obliged , and most devoted Servant , L. R. TO THE READER . Christian Reader , THE Discoveries that the Majesty of GOD , hath made of himself , in these latter dayes , are so transcendent and eminently beyond what was informer Ages , that it may truly be said , that the Men of this Generation , shall be signally indebted , either to the Grace and Mercy , or Justice of God. For informer Ages , thought was comparatively dark , & the Sun but rising in our Horizon : But in this Age , the light of the Moon ( compared with former Generations ) is like the light of the Sun , & the light of the Sun sevenfold , as the light of seven dayes . But alas ! our not walking in the light may justly provoke the Lord to cause our Sun go down at noon . Beza complained in his time that there was multum Scientiae much Knowledge , but parum Conscientiae little Conscience ; and how much more is there ground for this Complaint now ? For since the Primitive and Apostolick Age , greater light hath not broken forth , and moe Stars of the first and greatest magnitude , have not more clearly shined in any age : But oh ! how little walking is there sutable to such great light ? How many eminent Christians were there in former ages , who had not so much all their dayes of the riches of free Grace discovered , and of the mysteries of the Gospel unfolded , as some in this Generation have had in a very little time , who have far surpassed us in this Generation for eminency in Faith , Love , Holy Zeal , Prayer , and Wrestling with God , Patience , Meckness , diligence in duty , and a Gospel adorning conversation ? And the generality have shut their eyes and will not behold the Glory of God , manifested in the 〈◊〉 of Jesus Christ , in this Gospel : For which cause , the holy and jealous God in great anger and holy indignation , hath removed many and eminent Candlesticks out of their place and taken away many shining and burning lights : not in their old age , and gray Hairs , but even in the flower of their age , and in the prime and flowrishing of their Graces and Gifts . One of which was the Reverend ( now Triumphant and Glorified ) Author of these following Treatises . who was eminent for Piety and Learning , as his Writtings do manifest . His Roman Antiquities , which he published before his death , cannot but command his Learning to all knowing persons , and his Piety was so eminent to all that knew him , that he needs none of our Commendation : And these his Works ( which are a specimen of his great Knowledge , Eloquence , piety and solid Judgement ) will praise him in the gate , where he draws a Vive Picture and Patern for all , but especially for Rulers and Magistrates to look on , and walk after , Which I am hopeful will be very acceptable to all the Judicious and Godly . He I say was taken away in the flower of his Age & flowrishing of his Gifts : God not accounting the World worthy of him . And having left amongst his Papers these two Treatises ( one of which was for me established by a privat Person , but without the knowledge and advice of the Authors Friends ) some of his Friends , lovers of the publick Good , judged it expedient to review and correct these Treatises that they might be published for the good and edification of the Church , that he by them ( though dead ) might speak . Which we hope shall through Gods blessing , be very edifying , for over throwing of Atheism , discovering of the Souls happiness in Union and Communion with God , directing great Persons in their duty , and holding forth the excellency of the Scripture , and pointing out to these who are walking in this Wilderness the way to the Heavenly Canaan , with many other edifying purposes ; which that the Great God may bless , is the earnest Prayer of . Thy Servant in the Work of the Gospel . M. C. NEHEMIAH THE Tirshatha : OR , THE CHARACTER OF A Good Commissioner . THE Scripture casteth such a light of Divinity every way , its Purpose being the Mind of God , its Writting the Writting of God ; as whole the Oracles of God , and every part of it he faithful Sayings of God , that it is hid to none ●ut those that perish , whose eyes the God of this World hath blinded : So absurd a thing is Atheism , that even those who serve the Devil cannot want their God. At the Birth of Jesus there appeared a Star in the East , which guided the Wise-men ( by their Presents seeming to have been Greatmen ) to the place where the was : But the Scripture , like the Sun , is the great Light that ruleth the day of the Gospel , circling the World as long as the Sun , and continuing while the Moon endureth . Rom : 10. 17. Faith cometh by hearing , and hearing by the word of God : But I say , have they not heard ? yes verily , their sound went out into all the Earth , and their words unto the Worlds end . In the Creation the first-born Light of the first day , lasting but three dayes concentred and ceased in the enduring Luminaries the product of the fourth day : So in the Regeneration , the light of Christs personal Preaching , lasting just as many Prophetical dayes , Dan. 9 27. hath given place to the Scripture-light that endureth for ever , and the sure word rf Prophecy , to which we do well to take heed , as to a Light that shineth in a dark place . This is the Light that maketh all things manifest , even the thoughts and intents of the Heart , that discovereth all things to Men and a Man to himself , both what he is , and what he ought to be : And what manner of persons ought we to be ? 2 Pet 23 , ●1 Truly this Light is sweet and intertaineth u● with variety of delightful Objects : Amongst which of late , happening to be detained with these last words of Nehemiah , and seeing them like a well done Portrait , in all stances looking towards me with an eye of Instruction , walking and returning , and still more desireously beholding , hardly could I be satisfied with a sixth View . Remember me O my God for good . Nehem. 13. last . THESE words at the very first view do clearly hold forth , That There is a God. And that both by an express Testimony of his blessed Name , that heard in all the Scripture , and seen in all his Works : ●e Man of Wisdom shall see thy Name . Mic. 6. 9. And force of Reason , from the inclination and moti●● of the Soul , which finding nothing but emptiness home , goeth forth in quest of Happiness , and but ●arpening its desires with all that is imperfect , is ●●tisfied only with a perfect Good : And that is ●od . So unhappy by necessity is every one that is ungodly . The Pythagorean and Hermetick Method of ●ence is the best Instructer of this Truth , which euery Man may read off his own Soul. Be still and know at I am God. How shall I know that ? By my own desires and Expectations , which can take up with other thing . Whom have I in Heaven but thee ? and Earth what desire I beside thee ? And now Lord what ●●t I for ? my hope is in thee . If a raving Stoick , or petulant Dialogist , shall say that these Soul-ardors ●e but the intemperat extravagant heats of a working Fancy quickned by the touch of a Platonick I●a , rather to be starved to extinction than indul●●d to satisfaction : It is Answered seriously , That ●●icile est hominem exuere . Or can any of them by an ●ey of Fancy quiet an earning Stomack , or cure a ●erish Body , let be ( without quenching the Spirit , ●d starving the Soul ) still otherwise than by Satisfaction , and enjoyment of the desired Object , these Soul-longings and Desires , which are ever strongest ●●d most eager in the greatest serenity ? With my Soul ●●ve I desired thee in the night : by night upon my Bed , ●ought him whom my Soul loved : And the Lord is in ●e still voice : To make good the Argument , let it be added , That the Sagest , Holyest , Noblest So● are alwayes the hottest in this pursuit , such as P●● Isay , Nehemiah , David . Now after what is the King of Israel come out ? after what doth he pursue ? a●ter a Flea ? after a Fancy ? or should a wife Man ●●ter vain knowledge , and like Simon Patricks Pilgrim fill his Belly with the East-wind ? Now shall a● Man be so unmerciful to conclude all the Wor●● unavoidably miserable , that they may be Atheist or shall they be so unwise , thus to be abused , to t●● hazarding even of a possibility of Happiness ? F●● if there be Happiness , there is a God ; and if the● be no God , there can be no Happiness . And w● then are all Men made in vain ? If there be no Men for what do we Hunger ? if no Drink , what do 〈◊〉 Thirst for ? if no Glory , saith Cicero ) for what 〈◊〉 all Men labour ? if no Rest way weary we our selves in vain ? if no God , no Happiness , what is this o●● Souls do so importunately pursue , with a serio●● loathing of all that is seen ? or what hath waken● in them those desires that can never be stilled till th● get what they seek . And what say these Soul-longings , Thirstings , Pantings , Breathings , but that 〈◊〉 thou beest an Atheist , thou must put out the Soul , a● put off the Man ? How seasonable may this Reflection be in a Wo●●● where Atheism is acted in so various Guises : by some with a Fools Heart in a Fools Coat , saying in 〈◊〉 Heart , There is no God ; by others in a Philosopher Garment ; for in the judgement of God , The Wor●● by wisdom knew not God ; by some in the dress of Hypocrite , In words professing to know God , but ●● works denying him ; By others in the person of Amhitryo thinking that God is altogether such a one ●s himself : By some in Epicurus his person , complementing God with the Kingdom of Heaven , ●nd offering to relieve him of the abaseing pensive and expensive charge of these his Low Countries , saying , He will neither do Good nor Evil ; But he is a God that judgeth in the Earth : By others in the Robs of Pharaoh the Egyptian Tyrant , braving and defying God ; Who is the Lord that I should obey him , or harken to his voice ? By some in the Pontificalls of Antichrist With a Mouth speaking great things against the most High , boasting himself that he is God , exalting himself above all that is called God , or is Worshiped : By others in the Equipage of a Souldier fighting against God with Wit and Power , Pen and Sword. But let such as Make War against the holy Covenant and Saints of the most High ; that hate the Gospel , and hinder the Preaching thereof , take Gamaleels counsel , and beware lest they be found even to fight against God : For there is neither Counsel nor Strength against the Lord ; and who ever hardned himself against him and prospered ? The Second View of these Words presents to us clearly , The Immortality of the Soul. This is establisht 1. Upon the same ground with the former : For if the Souls Happinessly in the enjoyment of a perfect , and so necessarly an unchangeable Good , sit must undeniably be Immortal , both to enjoy and praise its Obiect : Et miserum est fuisse felicem : There is no Happiness not perpetual , else he was a Fool who spoiled his Mirth with the thoughts of a Sword hanging over his head . 2. It is confirmed clearly by the expectation of a future Reward : Remember me O my God for good . Till I see good Ropes twined of the Sand , and the Sea beaten to powder , I cannot be inclined to think that the World was made of Atoms . And if it be ruled by chance , what are Counsel and Art , Wisdom and Folly , Good and Evil , Law and Justice , but names of Fancies , large as ridiculous as he who should command the motes of the Sun to dance a Measure , or be who scourged the Sea for its disorder ? We know that pure chance obtaineth impunity by the Law both of God and Man. Now this matter belongeth to the Ruler gravly to consider how inconsistent Atheism is with Government : For to the Atheist Treason and Robbery is neither Plot nor Fellony , but simple chance medley , a French Aire , or merry Jigg of Volage Atoms : But by this fortuitous Act of Indemnity , as the Atheist can do no wrong , so neither can he complain of injury , if he chance to be baffled , robbed , or dispatched violently . If the World reel ( I cannot say properly be ruled ) by chance is not the Atheist , not by Scripture only which never speaks good of him , but by his own Principle ; also proven a forlorn Fool , lyable in all things to unavoidable surprisal ? yea a liar also , who knowing and warned of a continual surprisal , can therefore never be surprised , except into the absurdity of a Self-contradiction , whereof his Principles of Fortuity are a fair Essay . But to a wise Man ; If the World must be ruled by Counsel and Law ; how is it that Justice is not in this life universally and fully executed , and every Man rewarded according to his Works ? But that there is a Court of Referrs , A day of the restitution of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of righting all wrongs and settling all disorders . Rom. 2. 6. to 13. Some are rewarded in this life , to convince us of a Divine Providence ; others are not rewarded , to warn ●s of a World to come . Or what can perswade Nehemiah with all the wisest and best of Men , deliberat● to chuse willingly to forgo the Worlds favour and measures , and undergo all its toil and displeasure , but ●● eye to the recompence of reward , by far more ●●e better than it is the later ? The sence of the Souls ●nmortality is the indelible Character and solid ●●reats of Authentick Nature , exactly rendered in ●●ery Man's coppy : Only it is not illuminated in some ●●rk Hereticks and desperate Monsters , Satyres or ●●ch doleful Creatures in humane shape , where you ●● as little of the Man as of Immortality ; for these ●● all appear equally . Yet it is shaddowed in all ●ens practice : For look we backward , What but ●●e Aire of Immortality maketh Men so conceit an ●●cient Pedegree ? Or foreward , What moveth ●●en to call their Children and Lands by their own ●ame , and to endeavour to perpetuat all together , it the expectation of Immortality ? Say it is their ●●●ty ; yet omne malum est in bono ; and there must some reality under that same vanity . And tru●● the Souls Immortality is the early dictat of Na●●re our Religious Mother . the uncontroverted ●●d universal Sentiment of all her posterity of whatever Religion Jewish , Pagan , Christian , Mahume●● : The Sadducees might well be the first Deniers , O Lord ; O Lord , I beseeth thee send now prosperity : Yet all that will live goaly in Christ Jesus must suffer Persecution , and through much Tribulation we must enter into the Kingdom of God. But let no man add affliction to the afflicted , and scornfully with Apostate Iulian , alledge to Christians this Doctrine , to make their burdens heavier : God will not be mocked , but He will avenge his own Elect , who cry day and night to him , Though he bear long with them : I tell you that he will avenge them speedily , Luke 18. 7 , 8. And men would remember , that there is Suffering for evil-doing , as well as for well-doing ; and he who inflicts the one , may be rewarded with the other : For in the hand of the Lord there is a cup , and the Wine is red , it is full of mixture , and he poureth out of the same ; but the dregs thereof all the wicked of the earth shall wring them out and drink them , Psal. 75. 8. And it ●● a righteous thing with God , to recompense tribulation to them that trouble you ; and to you who are troubled rest with us , when the Lord Iesus shall be revealed from Heaven with his mighty Angels , in flaming fire , taking vengeance , &c. 2 Thess. 1. 6 , 7 , 8. 2. The belief of the Souls Immortality , teacheth men effectually the Fear of God : Fear not them that kill the Body , and when they have done that have no more , that they can do : But fear ye him who can cast both Soul and Body into Hell ; I say fear him , Luke 12. 4 , 5 Psal. 76. 11. He ought to be feared : And why ? verse 12. He cutteth off the Spirits of Princes , he is terrible to the Kings of the Earth . Who would not fear thee , O King of Nations ! For to thee doth it appertain , Jer. 10. 7. 3. It teacheth moderation in the desire and use of all things worldly : We look not at the things that are seen , which are Temporal , but at the things that are not seen , which are Eternal . There is indeed the high spirit of Christianity courting immortality with so great disdain of all Worldly things , that it cannot see them in its way . This is the true Nobility of the Soul that exempteth it from the Egyptian slavery and servil drudgery of loading it self with thick clay for the brick-kilns of worldly projects ; and setteth it far without the reach of this Temptation , And woe be to him who buildeth his House by Blood , and his City by Oppression ; and delivereth it from the s●art of him , Who will be Rich , till He be peirced with many Sorrows and drowned in Damnation . But , this I say Brethren . the time is short ; even short enough to him who every Evening may hear , This night thy Soul shall be taken from thee . It remaineth , That they who possess the World be as they possessed it not , they that use it , as if they used it not , and as not abusing it ; for the fashion of this World passeth away , 1 Cor. 7. 29. and foreward . But alas for pitty that this same Moderation and Indifferency should be both practised and applauded in the matters of God! And that it is so rare to be Seriously and positively Holy , that Godliness may say , O ye Sons of Men , how long will ye turn my Glory into Shame ? How long will ye love Vanity , and seek after Leasing ? Psal. 4. 2. 4 It teacheth us the best managry . This Age hath learned to be wonderful Thrifty : But O that they could study to be rich toward God! And could be perswaded that Alms and Charity is the best Husbandry , and surest Art of Managry ; and would learn of the Unjust Steward , To make to them-selves Friends of the unrighteous Mammon , that when they fail , they may receive them into ever-lasting habitations . Mat ; 6 , 19 , 20 Lay not up for your selves Treasures upon earth &c. But lay up for your selves Treasures in Heaven . The me● of the World have their portion in this life ▪ But as for me when I awake , I shall be satisfied with thy likness Psal. 17. 14 , 15. Alas ! most me● first have so little desire for Heaven , that next the● come to have as little hope of it , and so at last and fain to take up with the World , and for Ja●●● blessing , must with Esau , be content with the f●●ness of the earth . Gen. 27 , 39. Or else what mea● the unhandsome , unhallowed , and unhappy Practises of catching , gripping , and inhancing , which have prevailed so far that now mens Covetousness hath strengthned it self with Pride , lest they should be reputed less witty : for how do they boast o● such exploits ? But such boasting is not good , and the● glory is their shame , for they mind earthly things Phi● ▪ 3 , 19 , And they have hearts exercised with covetou● Practises , cursed Children 2 Pet. 2. 14. But alas ! I find● one great fault in most mens accounts , that the● never count upon the Soul ; They count their thousands , and ten thousands , and hundred thousands and the Poor soul sayes , how many count you me●● I stand Debter for ten thousand Talents upon your score ; Yea , I am already destressed , and what will you give in exchange for me ? Not a groat , sayes the wretch , while I havelife , though after that he would give ten thousand Worlds ; So much there is betwixt market-dayes . 5. It teacheth patience in well doing ; who by patience in well doing , seek for Glory , and Honour , and immortality , is eternal life ; to them Rom ; 2 , 7. Therefore my beloved Brethren be ye stedfast , unmovable , alwayes abounding in the work of the Lord , for as much as ye know that your labour is not in vain in the Lord 1 Cor ; 15. last . And this is the Conclusion of the Apostles vindication of the Resurrection and the life to come . The Saints have a long and sore service in the World , But God is not unrighteous to forget their labour of love ▪ a cup of cold water shall not be forgotten : And for whatsoever any have forsaken , they shall have a hundred fold in this life , and in the World to come life everlasting : And we reckon that the sufferings of this present life are not worthy to be compared with the glory which shall be revealed in the Saints . Therefore let us not be weary in well doing , for in due Season we shall reap , if we faint not Galat. 6 , 9. 6. It supporteth the Christians hope : For if in this life only we have hope in Christ , of all men we are most miserable 1 Cor. 15 , 19. It is certainly the interest of every good man to believe the Souls immortality , and as much their Duty to live so as it may be their interest : for it is not Reason and Judgement that prompt men to deny it , but fear and and an evil Concience that tells them it will be ill for them . The Souls immortality is the hope o● Israel , that maketh them diligent in well doing patient in Tribulation , and desirous of their change : for we that are in this Tabernacle do groan being burdened not for that we would be uncloathed , but cloathed upon , that mortality might be swallowed up of life 2 Cor. 5. 4. The Third view of these words giveth this manifest Reflection , That Communion with God is the Souls Sanctuary and Solace . We have this Prayer of Nehemiah thrice Recorded in this Chap. and in the close of the 5 , Chap , besides frequent Addresses of the like nature , such as that solemn Ejaculation Chap. 24. And that Chap. 6 , 14. and another in this same Chap. ver . 29 Besides his ordinary attendance on publick worship , and Solemn and extra-ordinary Fasting Chap. 9. By all which it is eviden● how Seriously and constantly Godly this renounced worthy was Like David who could say , what tim● soever I awake I am with thee : And truly the Soul is either sleeping or worse when not with God Affaires and weight of Business quickned their Devotion as much as it extinguisheth ours : And the matter is , they were not cool , indifferent Latitudinarians in Religion , but men of another Spirit , serious Men. And if that be true which I hilosophers have said , that that is not the Man which is seen ; Alas what Puppyes , what Mock-men are we , who can be any thing but Good and Serious ? This Observation proven by the experience of Saints in all Generations , Who sat down under the shaddow of the Almighty with great delight , and his fruit was sweet to their taste Cant 2. 3. will make it self good by the strongest Reason , when we have seen a little what Communion with God is , and wherin it consists , And 1. It stands in Reconciliation , the immediate result of Justification by faith : Amos 3 , 3. ● Can two walk together except they be aggreed ? Rom. 5 , 1. Being justifyed by faith we have peace with God , and 10. v. We are reconciled by the death of his Son. This giveth access to God , and bringeth us near who sometimes were far off : This of Enemies maketh Friends ; even as Abraham believed , and was called the Friend of God. 2. In a mystical , spiritual and Supernatural Union , the product of Regeneration ; for he that is joyned to the Lord is one Spirit , and is made partaker of the divine Nature This maketh us Sons ; and plant●th us in God John 1 , 12 , 13. To as many as received him , to them gave he power to become the sons of God : which were born , not of blood , nor of the will of the flesh , nor of the will of man , but of God. 1 John 4 , 13. Hereby we know that we dwell in him , and he in us , because he hath given us of his spirit : and v. 16. God is love , and he that loveth dwelleth in God , and God in him . Iohn 17. 23. I in them , and thou in me , that they may be made perfect in one . Iohn 15 , 5. I am the vine , ye are the branches . 3. In likness of natures , compliance of minds , and conformity of manners . 2 Cor : 3 , last , he that hath Communion with God is changed into the same ●mage : and Colos. 3. 10. is renewed after the image of him that created him . 1 Cor ; 15. 49. As we have born the image of the earthy , so must we also of the heavenly . Christ is the image of his Father , and Saints are the image of Christ. And how much are they of one Humour , pleased in and pleasing one another ▪ The Lord is a God to the Saints mind : in Heaven or earth he sees nothing to him : whom have I in heaven but thee ? Or who is a God like unto thee ? Nec viget quidquam simile aut secundum And the Saint is a David , a man to Gods heart What is the book of Canticles but one continued proof of this matter ? What exchange of heart● are there ? What concentering of Affections ? What returns of Love ? What uniting Raptures ● What reflections of Beauty ? What Echo's of Invitations and Commendations with such likeness of voices that sometimes you shall hardly discern who speaks . Moreover we find this complianc● universal in the Saint , swaying all that was in him to the Lords Devotion : his understanding is re-newed in knowledge after the Image of him tha● created him : he understands with God , from God , and for God : He can do nothing against the truth but for the truth : He lighteth his Torch at the Su● and taketh his light from the Candlestick of t● Sanctuary , the Law and the Testimony : his fait● hath the image of Christ Iames 2. 1. It is th● faith of our Lord Jesus Christ , the Lord of Glory ; And Christs Superscription Revel . 3 , ● These things sayeth the Amen , the faithful and true witness : And , we have the mind of Chris● Conformably his will is swayed , whether for acting Lord what wilt thou have me to do ? or for suffering Not my will but thy will be done : he is an Orthodox Monothelit . And for his affections , he loveth and hateth as God doth , and because he doth it . And finally , in his conversation , he is Holy as God is Holy , merciful as he is mercifull , and perfect as his heavenly Father is perfect . Hence the old Philosophers seeing thorow the darkness of nature have said , That good men are visible mortal Gods , and the Gods are invisible , immortal men : Which as it is litterally true of their fictitious fancied Gods ; so with respect to the true God , it proveth Symbolically that the mystery of the Incarnation is no absurdity ; there being such a high affinity betwixt the Divine and Humane nature in its integrity ; for we are also his off-spring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. 28. 4. In mutual claim to , and interest in the Persons and things of one another ; the result of mutual choice , gift , and Covenant contract : My beloved is mine and and I am his : I will be their God and they shall be my People : All that is in God is God , and all that is in God is for his People ; he is a God to Israel : all that his People are , or have , or can , is for him 1 Cor. 6. 19. 20. ye are not your own ; for ye are bought with a price ; Therefore glorify God in your body , and in your spirit which are Gods. And none of us liveth to himself , neither doth any of us dy unto himself , but whether we live we are the Lords , or whether we dy we are the Lords . And our Communion with God consisteth much in holding up a Trade , and keeping a bank with God in getting from him and bestowing for him : and though a man cannot profit God , nor reapeth he where he sowed not , yet he must have his own with the use . Hath a man communion with God ; What hath he done ? what hath he given ? or what hath he forsaken that he had , or refused that he might have had , for God ? Numb . 24. 11. Balak could say to Balaam , Lo the Lord hath keept thee back from honour : but we may say to some , The Lord hath not keept thee back from Honour : for like the Apostate Jews they love the praise of men better than God or the praise of God ; But Moses refused to be called the son of Pharaohs daughter , esteeming the reproach of Christ greater riches than the treasures of Egypt Heb. 11. 24 , 26 The Apostles forsook all and followed Christ : A good bargain , ( a thing much prized by the spirits of our time ) a hundred fold in this present life , and in the World to come life everlasting . A man may forsake all for God , but he can lose nothing for God. Take Galeacius Caracciolus for a sufficient witness , who proved the matter . Italy the Garden of the World , Naples of Italy , Vicum of Naples , farewell all for Christ freely . But now if the son of man should come , shall he find faith in the earth ? Who believeth indeed , that He who snared not his own son will with him give us all things freely ? Are the consolations of God small with thee ? Thinkest thou so meanly of God , and Christ the gift of God , all the fulness of God , the treasures of hope , the earnest of the Spirit , the Riches of saith , the first fruits of the inheritance ? Didst thou ever sing Psal. 4 , 7. Thou hast put more gladness in my heart than in the time that their corn and their wine increased ? All these things have I given thee , and yet I will do more for thee , if thou canst but for goe a little for me ; Poor Soul mayst thou not spare it ? 5. In fellowship of converse ; And therefore in Scripture it s called a wal●ing with God , before God , in Christ ; a dwelling in his presence , and walking in the light of his countenance . Psal. 73 , 23. I am continually with thee . Psal. 139. 18. When I awake I am still with thee . 2 Cor. 16. 16. I will dwell in them and walk in them Rev. 21. 2. And I heard a great voice out of heaven saying , behold the tabernacle of God is with men , and he will dwell with them , and they shall be his People , and God himself shall be with them , and be their God. Men live together for mutual comfort and help of life : his comforts delight the soul , and he is the God of our life . Men converse together for Counsel ; Counsel is mine , sayeth the wonderful Counseller , and ●e giveth his People Counsel ; and therefore the Godly Souls desire is to enquire in his temple : Men ●onverse together for business , and O how much ●ath the Soul to do with God! Who doth all things 〈◊〉 it : Men pay visits to one another ; and what find visits pass betwixt God and his People ? Men ●ast and sup together ; I will sup with him and he with me Rev. 3 , 20. Prov. 9. 2. Wisdom hath killed her beasts , she hath mingled her wine , she hath also furnished her Table . Psal. 23 , 5. Thou preparest a table for me in the presence of mine Enemies . Isa , 25. 6 , A feast of fat things , a feast of Wines on the Lees , of fat things full of Marrow , of Wines on the Lees well refined , Cant. 4. last . and 5. 1. Let my beloved come into his garden and eat his pleasant Fruits : I am come into my Garden , my Sister , my Spouse , &c , Ea● O Friend , Drink , yea Drink abundantly O Beloved Friends Converse in Presence , and Correspond in Absence and at a distance : The Godly Soul cannot endure Absence or Distance from God ; for the Light of his Countenance i● better than Life : But if it fall at distance , it keep● up a correspondence ; In my trouble , I sought the Lord , and my cry came before him ; ever into his Ears . O ye Daughters of Jerusalem , you see him whom my Soul loveth , tell him I am Sick of Love. When my heart was over whelmed within me , thou knewest my way From the ends of the earth will I cry unto thee O when shall I come and appear before God Now for a reason of the observation , pray confider where should a man be , but with his Friend Where should the Soul be , but where it Subsist Lives , Loves , Thrives and does well ? When should a man be but at home where he dwelleth And where should a branch be but in the Vine Where should Love be but with its Beloved ? When a like but with its like ? Where should a man 〈◊〉 but where he hath Comfort , liking , and being liked Where should a man be but with his Interest ? Receiver but with a Giver ? Or a Servant Entrued but about his Masters Business ? Where should Courteour be but with his Prince ? a man but With his Counseller ? a person invited but at he feast ? and one visited but waiting upon his ●reind ? But how sad is it that men should so far sleight ●s to forfeit , and so justly forfeit as to sleight Communion with God ? What lamentations may hereon be written ? or what shall be taken to witness for this ? Jer : 2 , 10 , 11 , 12 , 13. Hath any of the nations done such a thing as this to forsake their Gods , which yet are no Gods ? but my People hath forsaken me for a thing that cannot profit . And will a man forsake the snow of Lebanon for the water of the brook ? But if ●et there be hope , let men be exhorted to consider ●f their wayes , by all the serious names of interest , profession , the love of their espousals , the memory of their serious hours , the testimony of their experiences , their appaling fears , their silent , silencing and silenced convictions , their unsatisfied desires , and speaking disappointments giving them ●arkness for light , a scorpion for an egg , a Ston or bread , a lie for truth , a cloud for Iuno : And ●inally by the misery of their despised Soules : For what is the Soul destitute of God ? An exile , wandering , wearyed , weighted , wounded , naked , reproached , starved , appaled , sleighted , hopless , helpness , a broken soul , a lost soul ? Psal : 142 , 4. 5. Refuge failed me , no man cared for my soul : I cryed unto thee O Lord , I said , thou art my refuge and my portion in the Land of the living . This is the rest wherewith they may cause the weary to rest : in returning and rest shall men be saved , in quietness and confidence they shall be established . Return unto thy rest O my soul. The 4th view of this exquisite piece gives us The Pattern of a Good Ruler . For being the Epilogue and close of the book , it hath a natural and due relation to what goeth before ; and bearing the answer of a good conscience , casteth a streight reflection on the life and acts of the man ; and being a suit for reward , hath a necessary respect to the work , which also is expressed Chap : 5 , 19. Think upon me O my God for good , according to all that I have done for this People : and in this same Chap : 14. ver , remember me O my God concerning this , and wipe not out my good deeds that have done for the house of my God : and ver . 2● remember me O my God concerning this also and spare me according to the greatness of th● mercy . Many Rulers have done worthily , some excelling in one thing , some in another ; yet search Histories sacred and common , you shall no readily find in one man so many excellent part● nor so compleat a living , practical pattern of good Ruler . The Ruler would do himself a favour and God , & his People a great good service , to preserve the Authentick of this book in his heart , and copy it exactly in his life and Government . H● is a great Kings high Commissionar : and all thing in such a person being so great , that his sins can not be small , his care had need be so much the greater , and he would look to his copy the oftner Behold then and consider , and you see him , like the Sun in the Zodiack , perfecting his course through all the signes of a ruleing Luminary . 1. He is zealously and eminently Godly , a burning and shining light , breathing at once a living compend of faith and obedience , Law and Gospel : For , faith laying hold on Gods Covenant , and obedience to the first and great Commandment of love , which is the fulfilling of the Law , are both angled and pointed in this one word My God : a man much in meditation , given to Prayer , Duties of so strict affinity , that in Scripture the one passeth for the other : a man , the multitude and weight of whose employments awakeneth and quickeneth his devotion : such a riddle is Religion that out of the Eater it can bring meat , and sweet out of the strong ; but he that would unfold it must plow with Samsons heifer and be truely Godly . Lo every act of the Governour shut up with Prayer . In the discharge of his employment and exercise of his Government , he looks to God for direction , for be did all things as was found written in the Law ; for help in his address to the King , he Prayed to the God of Heaven ; for his reward , remember me O my God for good . And therefore he was neither partial nor indifferent in the Law , but zealously he pursued good , and persecuted evil , and that in all whatsoever : neither is his Religion recluse , in the large as cold as calm , and full as dark as cold-shaddows of fruitless , lazie , lifeless , cowardly contemplation , but goeth abroad into free , generous , zealous , and Heroick acting , retaining the height of spirituality in the midst of secularity , resembling therein the Archetype Ruler , who in most perfect rest Ruleth all things , and moveth all , himself unmoved . It is below the Godly Ruler to be swayed and abused either by his own Lust and interest , or example of others : Chap : 5. 14 , 15. I and my brethren have not eaten the bread of the Governour : but the former Governours that had been before me were chargeable to the People , and had taken of them bread and wine , beside fourty shekels of silver , yea even their servants bare Rule over the People : but so did not I , because of the fear of God. The fear of God is the Star that guides the good Ruler 2 Sam. 23 , 3 He that ruleth over men must be just , ruling in the fear of God. If Religious pretences be made helps to policy , how much better must be it self in reality ? And let politick pretenders beware of their fate and folly who taught others to be Captains to their own ruine , that they teach not others to be Politicians to the expence of the teacher , when he is served with his own measure . Yet as to shun the baseness of Hypocrisy a man needs not run to the wickedness of avowed profanity , so can he not pass from the one to the other but over the fair neck of Christianity , with greater insolency of impiety then the outrageously barbarous Tullia drove her chariot over the belly of her Murdered Father . Levi. Lib. 1. 2. The good Ruler is a Reformer , a repairer of breaches , a restorer of paths to dwell in : and it is but a faint encouragment and a desperat complement to a good Ruler Isay 3 , 6. Be thou our Ruler , and let this ruine be under thy hand : Nor can he love to have it recorded , that in his dayes such evils prevailed unreformed : it was when there was no King in Israel that every man did what was right in his own eyes . If the health of the People be not recovered , it sayeth there is no Physician there Ier : 8 , 22. But a good Ruler scattereth the wicked and bringeth the wheel over them ; and he may say with David Psal : 75 , 3. The earth and all the inhabitants thereof are dissolved , I bear up the pillars of it : he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and thing , a Ioseph the Ston of Israel . Such a one was Moses the Law-giver , such was Iosua his successor , such were the Judges of Israel , such was Samuel , such were all the good Kings of Judah , such was Ezra the Scribe , and such was Nehemiah the Tirshatha , an eminent Reformer of Religion and state , of Church and Kingdom . For Religion : in general , Gods Holy Commandments were broken by all ranks of persons ; prophanity and iniquity prevailed and abounded , that is solemnly confessed and amended Chapters 1. & . 9. In particular , oppression reigned , that is quashed Chap : 5. and the People relieved : false Prophets were hired by the enemy , and bribed to compliance to weaken the Rulers hands and hinder the work of Reformation , they are discovered and marked Chap : 6. The ordinary worship of God , and his Solemn Feasts were disused ; these are restored ch : 8. For advancing and establishing the whole Reformation a Solemn Fast is kept ch : 9. and a Covenant subscribed ch . 10. The Holy Seed had mingled themselves and matched with strangers , People of heathen abominations ; they separate themselves , and that is amended ibid. The offerings of the Lord were neglected , these are renewed ibid : The Sabbaths were horribly prophaned , That is strictly and with certification discharged , and they not suffered to lodge about the walls Chap : 10 , 31. and 13 , 15. and foreward . The service of God was neglected by non-residence of the Priests through calamity and want , that also is helped Chap. 10 , 11 , 12 , 13. ver . 10. The orders and services of the Preists and Levits were confused ; these are cleared , and they set to their charges as appointed by David Chap ; 7. 63 , 12. 45. and 13 , 30 Strangers uncircumcised had entred and defiled the Congregation of the Lord , these are removed chap : 13 , 3 , Profane Persons of the Princes of the heathen had lodgings in the Lords house , they are expelled and the Chambers cleansed Chap. 13. 8. 9. Some of the chief of the Preists had defiled the Covenant of the Preisthood by strange wives , they are branded , and that also is amended . For the State : the city the place of their Fathers sepulchres lay waste , and the gates thereof were consumed with fire : First these are repaired . The people and their work are strongly opposed and sore reproached , they are vindicated and their hands strengthened Chap. 2 , 4. When the City is built it is not manned , therefore inhabitants and defendants are appointed Chap. 11. The People suffer sore by morgage , the great sin of the oppressors belonging to the former head , and calamity of the oppressed pertaining to this part ; that is redressed Chap : 5. Open and secret enemies correspond and plot against the work and the Ruler , these are discovered and disappointed Chap. 6. They are in great reproach and distress ; God is sought and means are used Chap. 4 and 6. They are poor ; husbandry and traffick is practised , only the Sabbaths work and markets are discharged ; Oppression is born down , and the People relieved of publick burdens ; Nehemtah the Governour and his brethren neither exacted the bread of the Governour , nor bought Land , nor refused to work as others : O for such Rulers to a nation scattered and peeled , a nation ●me●ted out and troden down , whose land is spoiled ! Isay 18 , 2. Our Rulers , if they had a mind , have a fair occasion for I bs Gloriation Chap. 29. 13. The blessing of him that was ready to perish came upon me &c. In this time are great decayes , desolations , abuses , and unsufferable corruptions ; let it not be thought an Error proceeding from the Ruler . And here People would be warned to enencourage and comply with Reforming Rulers , not , as they were in Hezekiahs and Josiahs times , inveterate , incureable and obstinate in their corruptions , lest they hear that , Hos. 10 , 3 , 4. A King can do them no good , because they feared not the Lord , and spake words swearing falsly in making a Covenant . But this pertaineth to the Ruler , That whatsoever is commanded by the God of Heaven , be diligently done for the house of the God of Heaven , lest there be wrath against the realm of the King and his Sons Ezra . 7-23 . And that Judgment run like a river , and righteousness like a mighty stream : That he take his pattern from the type , and Antitype , who also is the Archetype Ruler Psal. 72. So shall there be abundance of peace ; and also in Judah things shall go well . 3. The good Ruler hath a natural , Fatherly and tender care of the People . Thus it s said I say 49. 23. Kings shall be nursing Fathers . And in Israel they were wont to mourn for good Rulers with this expression , ab my brother Ier : 2● , 18. Yea he is the breath of our nostrils , Lament . 4 , 20. by whom in the publick body we lead a quiet life and peaceable in all Godliness and honesty 1 Tim. 2. 2. He is pater patriae & parens Reip. Nor can I see what should have moved those dissembling Emperours , who in semblance refused the title of Lord , to make so nice of the endearing name of Father of the Countrey , but simply the conscience that they did as little deserve the name as they designed the thing . But surely , as a Rich man will never want an heir , a good Ruler can never want Children ; nor needs he fear Coniahs fate , Write ye this man Childless : for if he have the heart of a Father , he shall have the nameth 〈◊〉 better than sons and daughters . We find not that Nehemiah was marryed , yet his name flourisheth in the records of his eminent services , more than if his line had continued uninterrupted to this day . The righteous shall be had in everlasting remembrance . Four things are proper to the care of a Father : Affection , Instruction , Correction , and Provision : all which are evident in Nehemiah the Governour . Great is his Affection Chap. 1 , 3 , 4. And how Sadly taketh he on for the reproach and affliction of his brethren ? he sat down and weept and mourned certain dayes , and fasted and Prayed before the God of Heaven . He cannot digest their grief Chap : 8. 9 , 10. When the People Weept , he said , Go your way , eat the fat , and drink the sweet , and send portions to them for whom nothing is prepared , for this day is holy , neither be ye sad for the joy of the Lord is your strength . For Instruction , he causeth the Priests read to them the book of the Law of Moses ; So they read in the book , in the Law of God distinctly , and gave the sense , and caused them to understand the reading ibid. 8 , ver . Nor is he wanting in correction chap. 5 , 7. I rebuked the Nobles and the Rulers ; and chap. 13 , 25. I contended with them , and cursed them , and smot certain of them , and pluckt off their hair : and in the 11 , v. ibid. I contended with the Rulers ; and in the 17. v , again , I contended with the Nobles of Judah ; and 21 , v. then I testified against them , and saied unto them , why lodge ye about the wall ? If ye do so again I will lay hands on you . And in the matter of Provision , he was of the mind of the Apostle , That Children ought not to lay up for their Parents , but the Parents for the Children ; he will not be chargeable to the People , nor take the bread of the Governour , nor buy Land ; but keeps a large Table for a hundred and fifty of the Jews and Rulers , beside strangers . And that no man may think this was a frolick , or an ambitious , singular , popular humour , v , 15. he asserteth expresly , that this he did , because of the fear of God ; and resolveth it into this reason ; that he would not be chargeable to the People : And thus I take the account of the matter , That to be chargeable to a poor exhausted People consisteth not with the fear of God , nor with the fatherly heart of a good Ruler . In fine , the Ruler should remember , that Subjection first founded in a Son is ultimatly refounded in the Commandment , Honour thy Father . 4 The good Ruler is a person well informed and throughly acquainted with the condition of his People . Such was Nehemiah . And first , Something 's fall under his own eye and observation : such as the prophanation of the Sabbath , and the marriages with strangers , in this same Chap. I saw ( sayes he ) &c. A Ruler can be nought the less a Judge that he is a Witness . Matth. 26. 65. What further need have we of Witnesses ? behold now ye have heard , was proof sufficient , if the enditement had been relevant . It were good in the first place , that Rulers would suppress the enormities whereof themselves are Witnesses . Histories tell us of many famous Persons , who would go through their dominions incognito or in diguise , to get information . Our James the fifth is known to have been much of this humour ; and a pitty it is , that his methods and prattiques of information were not committed to more clear and faithful records than dark and slippery tradition . Chap ; 2 , 12. Nehemiah goeth out by night to view thè wall . The ancient Hieroglyphicks , which painted Rulers blind , may here come under correction ; for he that hath not eyes and ears of his own can neither see nor hear with another mans , as is commonly said to be the case of Rulers . Other things the Tirshatha understands by information of others : And here the good Ruler will seek information Chap. 1. 2. ver . And this proceeds from his foresaid affection ; or otherways he rejects not information , and that either by complaint , as in the case of the morgage 5 chap. Or simple historical relation , as the condition of Ierusalem and the people Chap. 1 , 2 , 3. and the fault of Eltashib in giving Tobiah a chamber in the house of the Lord chap , 13. 7. And the withholding of the Priests portion ver . 10. It is the part of all good Subjects , in their several Stations , to give , and the part of the good Ruler to seek and take information of evils and disorders in the Peoples condition or manners . Princes should have long ears . Pharoahs Princes said , knowest thou not that Egyptis destroyed ? If he knew not , they could tell him it . But sometimes know not is one with care not , and then comes the question of the disciples , master carest thou not that we perish ? and Prov. 24. 12. would be remembred : if thou sayest , behold , we knew it not : doth not he that pondereth the heart consider it ? and he that keepeth thy Soul , doth not he know it ? and shall not he render to every man according to his works ? Foreign intelligence is necessary of the counsels and motions of enemies : and Nehemiah is not wanting in that either ; yet take it apart from homeward information and acquaintance with our own condition , it is but foris sapere , and none of the greatest wisdom : for what is the difference betwixt a man out of his wits , and him whose wits are without him ? What can a Judge say to a cause , or a Physician to a disease without information ? And what can a Ruler do for a People , unless he be throughly acquainted with their condition ? 5. The good Ruler is a homely , condescending , conversible , and accessible person . This necessarly maketh way for the former in practise , and followeth from it in reason . Chap. 1. 2. Hanani and and the men of Judah got access to and audience of Nehemtah . chap. 4 , 22. he talketh with the People ; yea he hears the complaints of the People and their wives that were oppressed chap. 5. 1. to 6. And chap. 75. God puts it in his heart to gather the Noble and the Rulers , and the People . chap. 4 , 14. and 8 , 9. he encourageth and comforteth the People , and sayeth to them &c. chap. 13 , 7 , When he came to Jerusalem he understood what there was done : and how but by converse ? els might he as well have understood elswhere . Yea v. 15 , he condescends to be a personal reprover of those of the people whom he saw profaneing the Sabbath ; and likwise of the merchants v 21. and of these v. 25. who had transgressed by strange marriages . Nor is all this popularity , but real duty , which obligeth Rulers by many commands in Scripture , to hearken the compaint and hearthe cause of the poor and needy . Hence Isayes complaint 59 , 14. that Judgement is turned away backward , and justice standeth afar off ; that truth is fallen in the street , and equity cannot enter ; it can have no access to , nor hearing of the Ruler . An unaccessible Ruler is a Luminary ecclipsed : The intercepting of the soveraign's beams from shedding their benigne influence upon the Subjects and precluding the Subject from access to receive them , are by so far more fatal than the most dismal ecclipses ; these but conjecturally and contingently portend , these necessarly and effectually produce and unavoidably infer the fall of a Ruler ; and really undo the Prince whatever they pretend for the person , and leave him , like a defeated Trojan with his royal blood to shift for a Kingdom , beside the wrong done to the People . If any should invert the decree Dan. 6 , 7. and establish it with this alteration , that any man may freely ask petitions of any God or man , save of the King , it would be large as unpolitick as the other is ungodly . In such case Esthers resolution must carry it : Behold I goe in to the King , which is not according to Law , and if I perish I perish . A recluse Prince is so absurd and inconsistent , that Charles the fifth disponed his Crowns before he took himself to the Cloister : Nor should ought but despair make a Monk of a Ruler . I understand not the mystery of Gyges , how a man can see unseen ; nor what but a miserable vanity can move some great Princes of the East to shut themselves up in Canopyes ; but all the World knows what all the World thinks of Achilles with his distaff , and Sardanapalus in his Gynaeceum and Tiberius in his retreat at Caprea . But he that ruleth over men must be Just , ruling in the fear of God ; and is as the light of th● morning when the Sun riset● , even a morning without clouds , as the tender grass springing out of the earth by clear shineing after rain . 2 Sam. 23 4. His countenance and influence must reach , to visit and refresh the lowest of his People . That homely and accessible Prince Iames the fifth , called The Carl's King of Scotland , really was , and was reputed the bravest Prince in his time . 6. If he be a Nehemiah , a Commissioner deputed by a soveraign Ruler , he must be , as diligent to get , so faithful to give true and full information of the Peoples condition to his Master , and effectually to interpose for his help , and to enlarge the indulgence of his Royal Concessions to the outmost Thus Nehemiah told the King all that was told him of Ierusalem and his People chap. 2 , 3. and that in sadness : and sought a commission for help and reparation v , 5. and foreward ; which he shewed to the Governours beyond the river v , 9. And executed to the full extent throughout the whole Book . In the 4 and 6 v. of the 2 chap. His request and the Kings grant was only that he might build Ierusalem : and we see in the progress of the work , and sequele of the History , how amply he prosecutes that Commission to the largest extent of its virtual comprehension : for he not only builds but beautifyes , not only beautifyes , but fortifyes not only repaires but reformes Ierusalem , and ye● exceedeth not his commission : for when all this is done Ierusalem is but Ierusalem , beautiful for situation : a city that is compact together ; whether the tribes go up , the tribes of the Lord unto the testimony of Israel , to give thanks unto the name of the Lord : for there are set throns of Iudgement , the throns of the house of David Psal 48 , 2. and 122 , 3 , 4 , 5. And David by a figure understood no less in his serious us petition Psal ; 51 , 18. Do good in thy good Pleasure unto Zion : build thou the walls of Jerusalem ; where one part helpeth to clear another ; to build her walls is figurativly , to do her good properly ; and to do her good in propriety , is in the figure to build her walls ; and Psal. 122 , 7 He calleth it more expresly peace and prosperity . The Ruler that is thus minded may resolve with Nehemiah , to meet with scorn , calumny , opposition , and , which is ordinary , malicious challenges of sedition , and accusations of rebellion ; but affection to the work , adherence to his Commission , the gallantry of his Person , Prayer to and confidence in the God of Heaven bear him out against and over all these : chap. 2. 20. I said unto them , The God of heaven he will prosper us , therefore we his servants will rise and build ; chap. 6 , 9. Now therefore O God strengthen my hands ; and 11 , v. I said , should such a man as I flee ? and who is there that being as I am would go into the temple to save his life ? I will not go in . How chiefly necessary is this good part in a deputed Ruler , where the nation to their great loss wants the desireable influence of their Gracious Princes presence ? 7. The good Ruler is Governed by Justice and the Law of God , in the whole exercise of his Government 2 Sam. 23 , 3. He must be just . Before there were Kings in Israel , it was appointed Deut. 17 , 18 , 19. That the King should have a copy of the law which he should read , and keep , and do , even all the words and statutes . This was Davids study Psal 119 throughout . This was the care of the good reforming Kings of Judah , chiefly Hezekiah and Josiah ; this was the practise of Ezra the scribe , and Nehemiah the Tirshatha . According to the law he hates and refraines from oppression himself , and restraines it in others : According to the law he orders the Genealogies of the Priests , and appoints their offices and portions : According to the Law he restores the ordinary and extraordinary publick worship , and Solemn Feasts . According to the Law he reformes the abuse of marriage with strangers . According to the Law , and practise of good Rulers in former times , he subscrives a Covenant for Reformation . According to the Law he sanctifies the Temple , and cleanses it from the abomination of heathen usurpation , and profanatition of strangers . According to the Law , he dichargeth the profanation , and enjoyneth strictly the sanctification of the Sabbath . This is that which maketh the difference betwixt a good Ruler and a Tyrant . But every measure is not the standard ; and humane Laws have too much of the man to be perfect , and not so much of the Pope as to be ininfallible . Other Laws are but Ruled Rules ; but the Law of God is the Ruling pattern Psal. 19 , 7. The Law of the Lord is perfect , and his testimony is sure . In a time of Restitution , even Laws may suffer a Reformation : That which hath been may 〈◊〉 ; and a Rescissory Act is not impossible . But ●●axerxes his decree must stand immovable Ezra 23. Whatsoever is commanded by the God of Heaven , let it be diligently done for the house of the God Heaven : With this inumation , lest there be wrath . Moses was faithful in all the house of God , as a servant , but Jesus Christ as a son ; and the Isles shall wait for his Laws by 42. 4. A voice came from Heaven saying , This is my beloved Son , hear ye him . Be wise ●●e Kings , be instructed ye judges of the earth : kiss the Son. Ps. 2 , 12. The Ruler ought to be a ●ing Law , and to remember the noble saying of ●sar to the Roman Senate , In mexima fortuna min●●● licentia est ; which is true , as he there reckon●● , in as far as the faults of Rulers being more no●ur , are otherwayes also aggravated above the ansgressions of others . But herewith consider the Law being the mind of the Ruler ; a lawless ruler , as a self-contradicter , maketh himself a transgressor : If the Law be evil , why did he make it ? it be good , then why should he break it ? 8. The good Ruler is a wise person . It is wisdom that saith Prov. 8. 15 , 16. By me Kings reign ●●d Princes decree Iustice : by me Princes Rule , and ●iobles , even all the Judges of the earth . You have ●eard of the wisdom of Solomon : and David his father was as an Angel of God discerning Good and Evil : and who wiser than Daniel ? Happy Common-wealth where either wise men reign , or Kings study wisdom . Six Things in morality and Divinity , in Reason and Scripture contribut to wisdom Knowledge , Understanding , Invention , Counce●● Iudgment , and Prudence : which , howbeit because of their affinity and mutual concurrence , they b● often used promiscuously ; yet , having natural their distinct proprieties , I shall indeavour , as I ca● to marshall them in their due order , especially a required in the Ruler . 1. Knowledge taketh ●● things simply and historically as they are or appear and hath its treasure chiefly in the Memory : it purchased and preserved either by observation a●● experience , for a wise mans eyes are in his hea● or by reading ; Ahasuerus caused read the Chroncles ; and Daniel understood by Books . The Boo● and play are the two things that take up Children if the Latter be not below the Ruler , surely be not above the former : he who will not be as a C●● at Book , may happily prove such indeed in co●●ses● ; and he who will not be serious in L●● may readily Ludere in re seri● . We know what 〈◊〉 count Alexarder had , and what use he made the works of Homer , I suppose most of the Hist●ry then extant . And in all ages and places wh●● Letters were received , what a price have Prince put upon learned men and Libraryes ? How g●● Historians were the bravest Emperours ? Or knowledge is got by tradition and information others ; before books were used , or where t● were not known , We have heard with our ears , ●● our fathers have told us was the History practise I suppose History was not much known to Nation in the dayes of Galdus , yet we find h● ●●scourse to his People of the Noble acts of their ●ncestors , as exactly as if he had been reading a ●cture of History . 2. Understanding lodged high●● in the upper room of the speculative judgement , and reaching deeper , discovereth things in ●●eir original , and taketh them up in their causes , ●●d how they are . Simple knowledge without understanding is like those of whom we read in Matth. 13. 13. That seeing they see not , and hearing they hear not , neither do they understand . ●he saith well . It is a good Memory that remembers a thing and the reason thereof : I add , it is a ●od knowledge that knoweth a thing and the ●●uses thereof ; felix qui potuit &c , Are there in a ●●d abuses and corruptions ? are their decays and assolations ? here is the wisdom of the Ruler , seriously to consider for what the land perisheth , and is burnt up as a wilderness Jer 9 , 2. And ●he be as willing as concerned to know , the next ●●rse will resolve him ; because they have forsaken my Law , which I set before them , and have not obeyed my voice , neither walked therein , but have walked after the imagination of their own heart &c. The Philistins when they were afflicted , ●on inquiry found , that it was not a chance , but ●● hand of God that afflicted them , for his Ark ●hich they held captive 1 Sam. 6 And Pharaoh to ●● cost was taught understanding , because be would ●●t let the People goe to serve the Lord. Genes : ● . 3 and 18 Abimilec King of Gera● was taught to understand the cause of the barrenness of his house , ●● that he had taken a mans wife . The same is shewed by Hosea chap , 4. 10. They shall commit Whord● and shall not increase . In a word , whatsoever plag●● whatsoever sore is upon a People , it springs from S● the formal cause of corruptions , and meritorious afflictiones and desolations . The Crown is fallen fro● our head ; wo unto us for we have sinned . 3. Invention , great affinity with understanding ; this resolving ●●●ects into their causes , and that producing effects fro● their causes , like a Latine Version of a Hebrew line sentence , rendering foreward what was read bac●ward . This is seeded by observation , and conceive by Imagination : It 's issues , if weaker and tender ●● called fancys ; if masculine and stronger , Engines a●witty inventions . The Ruler must be an invent● of fit means to reform the abuses , remove the misery , further and settle the good and wellfare his People : Such as Nehemiah chap. 7. 5. acknowledgeth that God put into his heart for peopling a●● manning of Ierusalem : and such as his appointing the Priests and Levits in their offices for the servi●● of God , and instruction of the People : 〈◊〉 causing shut the gates ordinarly with the Sun-●● for defence of the City , and sooner before t●● Sabbath , for its sanctification : and that of not eating the bread of the Governour , for the ease 〈◊〉 the People : his causing restore their Lands mo●● gaged by oppression : his making a Covenant and entring the People into a curse with their ow● consent , for advancing reformation . O the that Wisdom , be which King Reign , would teac● them the knowledge of such witty inventtons ! Counsel is an assembly of the witts for advice , an● for the exercise and tryal of inventions , that it may be known what is good , or what is better , and ●hat Israel ought to do . chap : 5 , 7. I consulted with my self ( saith Nehemiah ) and I rebuked the nobles and the Rulers : and I set a great Assembly against them ; ● appointed a high Commission for bearing down of oppression : and that was amongst the rest of his Noble Inventions . 5. Judgment is the Chair-man and Umpire of Counsel , determining , approving , and referring sentences , as bad or good , good or better : and resting in one thing , as a close of the matter ; Absalom sayeth , give counsel among you ; they ●y , the counsel of Ahithophel is good , but the counsel of ●lusha● the Archite is better : For the great Counsel● had appointed the one to defeat the other : ●ounsel is good but determination is necessar : els ●e who hath much , is no better than he who hath nothing to say in a matter : and wavering in counsel proves but Weakness of Judgment . Consultation should end in Resolution , and Resolution in Ex●cution ( as we see in Nehemiah ) for that whereof ●e are speaking is the practical judgment . 6. ●rudence that wise and Religious Matron , who with the gravity of her countenance putteth to ●ame and silence the folly of Atheism , and insolen● of impiety , in her whole carriage keepeth such measure and decency as courteth into her devo●●on all that is worshipped : Nullum numun ab●st si Prudentia ; and guideth her affaires with such ●gh discretion , that by Scripture and Reason , Di●●nes and Philosophers she is deservedly preferred the Government of Manners , and intrusted with the ballance and standard of vertues , which in all things keep that measure quam vir prudens determinaver●● . She relieveth man of the great misery that lyet● upon him , teaching him to know both time and purpose : for to every ●oing there is a season , and a time to every purpose under Heaven . She so fitteth resolutions to the exigent of occasions , as maketh them both safe and seasonable , decent and effectual She foreseeth the evil and avoideth it , and taketh the good in its season : she saveth a ma● the expence of Apologies , and shame of non putaram And thus Nehemiah was wise to know the Counsel of his enemies , and conceal his own purposes t● the opportunity . And this is the Rulers prudence neither to let the evil approach him , nor the good escape him ; nor ought he to say to the People come again another time , when it is in the power his hand to do them good , lest hind-bald occasion si● him , and his power perish with the opportunity 1 Chron. 12. 32. The Children of Isachar we men that had understanding of the times , to know w● Israel ought to do . Tempu● nosce was the saying Pittacus of Mitylenae , reckoned the first of t●● Greek sager . To day if ye will hear his voice , is 〈◊〉 saying of the only wise God : and , O that to haast known , even thou in this t●●● day ! Was the w● and Lamentation of the consubstantial Wisdom God. Be wise now therefore O ve kings : be infirmed ye Judges of the earth Psal. 2 , 10. 9. The good Ruler is a person of courage a● valour , a gallant Person . In this Nehemiah was 〈◊〉 . This is the main and only thing so much culcat by Moses upon Joshuah his successor , Jos. 1. 7. Only be thou strong and very couragious . This joyned with the former maketh Consilio & animis a noble device for a Ruler : and he who is born with those induements hath a horoscope more prognosticative of advancement , than he who is born under the most Regnant Planets . The Gallantry of the Ruler is evidenced in a resolute and inflexible observance of all God Holy Commandments , maugre all opposition of his own lust and corruption : He that is slow to anger is better than the mighty , and he that ruleth his spirit than he that taketh a City ; Or of the example and insinuations of others , or the scorn , and threats , and plots of enemies , or the eminent degree of transgressors . If morality and righteousness be the true measure of Gallantry , surely the World hath many bastard ridiculous Gallants , who dare do any thing but what is right and Godly . But the courage of Nehemiah appeareth particularly . 1. In his address to the King in behalf of his City that was desolate , and his People that were in reproach and affliction . It is no less unpardonable a reflection upon the Justice and Royal goodness of a King , to be diffident in requesting of him what is just , than to dare to ask unjustly . Nehemiah when he is bid ask , all his asking is for Jerusalem chap. 2. 6 , 7. 2. In that he can sustain the greif , disple sure , and scorn of malicious heathen enemies for the work of Reformation Ibid. 10 , v. 3. In that he dare atcheive so desperat like a work as was the repairing of Jerusalems so vast desolations . v. 17. 4. In his unconquered faith and confidence of Gods assistance , 20. v. he was strong in the Lord , and in the power of his might . 5. In the atcheivment of a double employment , building and fighting . Chap. 4 , 17. A coward may build a City in peace , and a slugard may defend himself in a strong City ; but a Worthy only can build with one hand and fight with the other . 6. In his rebuking the Nobles and the Rulers for their oppression , chap 5. 7. An act of native gallantry , and an example for all that deserve to be in eminency ; the matter of Holy Iobs Gloriation chap. 31. 34. Did I fear a great multitude , or did the contempt of families terrify me , that I kept silence ? 7. In his rare generosity refusing , because of the fear of God , to eat the bread of the Governour , or to bow to the example of those that had been before him , who had been chargeable to the People . The good Ruler dare be singular in vertue , and accounts it his honour , not to take evil , but to give good example . What an unexcusable incongruity is it for a man who should be examplary to others in good , to submit to evil example ? And it is the voice of Roman gallantry , discant al● potius nostro exemplo recte facere , quam nos illorum peccare . 8. In his inexorable resistance , even to the fifth time , of his enemies treacherous pretences for accommodation , with a design to do him mischief : 6. chap. wherein is no less manifest his singular wisdom . 10. The good Ruler is a vigilant , active , and diligent person . We find Nehemiah in continual motion , acting himself , and exciting others in their respective orders , like a great Superior Orb winding the Inferior in their subordinate courses . For it is the inseparable , undenyable right of Supremacy , to take inspection of all , and put every one to his proper duty . And as the Superior Orb moves not symmetrically in the place of the Inferior , but moves in its place concentrically : Just so is the case of the Ruler . The slothful and soft Ruler is one upon the matter ; and if there be any odds , a waking living Dog is better than a sleeping dead Lyon. It was Nehemiah's Honour , that neither the People , nor his own servants , nor the Princes and Rulers could be evil without a witness , as they were not good without an example . Whence . 11. The good Ruler is a person of an examplary conversation : alios quod monet ipse facit : he practiseth the same , that he commandeth : by a leading example he goeth out and in before the People : he walketh with a perfect heart within his house . The World is Ruled by example . A good life is as necessar as good Laws in a Ruler ; and an evil example more hurtfull than evil Laws : for that a pernicious Law may quickly be repealed ; but bad example is not easily reformed . Laws governed by righteousness , and a life ordered by Law maketh the perfect Ruler . Thus we see Nehemiah examplary in Religion , in refraining and restraining oppression , in wisdom , courage , vigilancy , and all the forementioned vertues : and this he hath left as a pattern to Rulers . 12. The good Ruler is a constant person , persevering and abounding in well doing : he is fled fast , unmoveable , abounding alwayés in the work of the Lord knowing that his labour is not in vain in the Lord. Thus we see Nehemiah beginning with good designs and intentions , going on with gallant interprises and good actions , and ending conformably with a good conscience , and Glorious expectation in the last act of his appearance : Remember me O my God for good . He remembreth that better is the end of a thing than the beginning thereof ; and that he who indureth to the end shall be saved ; and that he is crowned who striveth lawfully , and therefore so runneth that he may obtain . He knoweth Ezek. 18. 24. When the righteous turneth away from his righteousness , and committeth unquity , and doeth according to all the abominations that the wicked man doeth , he shall not live : all his righteousness that he hath done shall not be mentioned , in his trespass that he hath trespassed , and in his sin , that he hath sinned , in them shall he die . He knows the quinquenmum Neroms , and the misgiving pretences and appearances of Tiberius and others : and he is better acquaint with Scripture than to be ignorant of the Apostacy , ingratitude , and fate of Joash 2 Chron. 24. Whereby is manifest that this observation is large as useful as true concerning the Ruler . But the path of the Iust is as the shining light which groweth brighter and brighter unto the noon-ti●e of the day . And such a one is the good Ruler . Now from this illustrat Character shine forth in so many bright beams 1. The Original , 2 , Dignity , 3 , Duty , 4. Necessity , 5. Usefulness , and 6. ●arity of the good Ruler . All which ( so rich a piece is Scripture ) may be easily deduced from one sentence of Psal 82 6. I have said , ye are Gods , and all of you are Children of the most high . And because I know that both is evil manners , to come ●athly into , and go hastily from the presence of a Ruler : I shall for a salutation shut up my view with this seasonable exhortation : That in this Atheistical age , the Ruler would do his Author the Honour , himself the pleasure , and a discontented , unbelieving World the favour , to shew forth so much of God in his person and administrations , that those who will not believe may see , and those who will not see may feel , That there is a God , that God judgeth in the earth , and that by his vicegerent ; that he be unquestionably good himself , an incourager of those that do well , and a terror of evil doers : that by the shaddow of Divinity in the Ruler , the World ( if possible ) may be convinced of the body and substance ; and by the sight of the beautiful portrait may be enamoured of the original . And you O Christian People consider , Christ is not divided , nor contrary to himself . He is by nature and eternal Generation Lord of the World , and God of policy and order , as well as of the Church by pact and dispensation ; and it is more than probable that Rulers hold not Christ as Mediator . Christianity received into the policy is not so untoward or unpleasant a Guest as to disturb its own quarter : and Religion but getteth the medlers blow when it sendeth a sword or occasioneth division : for of it 's own nature it is a harmless peace-pursuer ; and they were sworn enemies and slanderers of our Saviour who said he was an enemie to Casar ; for he taught his followers to give unto Casar the things that are Casars , and unto God the things that are Gods. Learn then of him to pay what we owe unto the Ruler . How much are we indebted to so rare and excellent a creature as is the good Ruler ? We owe the Ruler 1. Honour in heart and behaviour . 2 , Subjection , in lawful obedience or in humble submission . 3. Information and assistance in our respective stations . 4. Tribute , and the bread of the Governour , 5. And with all our owing we owe Prayer 1 Tim. 2. 2. 1. Sam. 24. 13. As saith the Proverb of the ancients , wickedness proceedeth from the wicked : But God forbid that the hand of any that fear God should be upon the Lords anointed A tender conscience so far exercised to Godliness as to flee from all appearance of evil , cannot digest the least approach to , or appearance of wrong to the Ruler : Say I this as a man , or sayeth not the Scripture the same also ? ibid. 5 , v. Davias heart smot him , because he had cut off Sauls skirt . The 5th view of this useful piece presents to us the Exit and retreat of the Ruler . Rulers , like men upon a Stage , walk much in a disguise , or like Mercury , and Aeneas , in a cloud ; but here we have the Ruler going off with open face , and with an eye to God , to himself , and to his reward . Remember me O my God for good . His eye is upon God. 1. As a Witness : for remembrance is of things known , and Gods knowledge is by sight and Intuition . He that can say with David Psal. 119 168. All my wayes are before thee , may save the travel and shun the woe of those that seek deep to hide their counsel from the Lord , and their works are in the dark , and they say , who seeth us ? and who knoweth it ? Isay 29. 15. And their turning of things upside down is as the potters clay : they attempt more than they are able , and presume where they have no power . A proud Ruler may say to the Lords Messengers , who made thee of the Kings Counsel ? But they would remember , that Elisha the Prophet could tell the King of Israel the words which the Syrian King spoke in his bed-chamber : and who told him but God that heard them ? Let Rulers learn in their time to put God upon their counsels , and make him a witness of their practises ; left when they must goe off , they find with Jacob , that God was there , though they knew it not , nor called him to the Council . 2. As a Friend : O my God. Happy he , Ruler or other , who can say with his Saviour , I go to my Father and my God. He may , in the Apostles words , proclaim a bold defiance to all adversity : If God be with us who shall be against us ? He may meditat terrour with the greatest security Isay 33 , 18. Though the World should be shaken and suffer sack , he may say with the Philosopher , but upon better reason , that he is sure to be no loser : yea though Hell were poured upon him , and heaven should seem to have forsaken him , My God , My God even then shall support him , Every one seeks the Rulers favour ; and the Ruler would study to have a friend of his Superior . They who court alliance and interest , would be perswaded that this is the highest . Bewar of that friend that makes God an enemy , and of that gain where God is losed . Luther pronounces him a Divine , who can well distinguish the Law and Gospel : and he is no less a Christian , Ruler or other , who can reconcile them in , my God. Wouldst thou either get or know an interest in God , take the short and sure method of the Psalmist , who also himself was a great Ruler , in that golden Ps. 16 , 2. O my soul thou hast said unto the Lord , thou art my Lord. 3. As a rewarder : for his , remember , being a figure that putteth the antecedent for the consequent , in proper speaking is , reward me . And shall not he render to every man according to his works ? Prov. 24 , 12. Ps. 62 , 12 And verily there is a reward for the righteous . Fear not Abraham , I am thy shield and thy exceeding great reward . I fear the bad reward of some , hath tempted others to do well to themselves in their own time ; but with greater reason I fear that those who are thus tempted , have but a faint respect to the recompense of reward . But God who is not unfaithful , to forget the service and labour of any , will sure be mindful of a good Ruler . If Iehosaphat be reproved , his faults remembred , and wrath threatned ; yet his good deeds are not forgotten : Nevertheless there are good things found in thee 2 Chron. 19. 2. 3. Most frequently throught the Scripture the saints petition for reward is presented in the Word , Remember , whereby they referr particulars to him who is able to do abundantly above all that they are able either to ask or think . David sayeth , remember me ; Ieremiah sayeth , remember me ; Hezekiah and Nehemiah say , remember me ; and Augustine sweetly rendereth Psal. 8. 4. ver . Domine quid est homo nisi quia memor es ejus ? Lord , what is man but that thou art mindful of him ? And happy he whose name is written in that Book of Remembrance that is before the Lord Mal. 3. 16. And when each man comes to be rewarded , malicious opposers of reformation , and profane corrupters of Religion and the Covenant of the priesthood may readily come to be remembred Chap 6 , 14 and 13. 29. 2. In his retreat he goes off with an eye to himself ; Remember me &c. The Ruler who would make a honourable retreat , and come fair off , would look to 5 Things chiefly that concern himself . 1. His conscience . Can he say with Nehemiah ? chap. 5. 19. Remember me O my God for good according to all that I have done for this People : and chap. 13. 14. Remember me O my God concerning this and wipe not out my good deeds and I have done for the house of my God and for the offices thereof Or with Hezekiah 2 King 20. 3. I beseech thee O Lord remember now , how I have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight ? Or with Samuel 1 Sam. 12 3. I have walked before you from my Child-hood to this day : behold here I am , witness against me before the Lord , and before his anointed : whose ox have I taken ? or whose ass have I taken ? or whom have I defrauded ? whom have I oppressed ? or of whose hand have I received any bribe to blind mine eyes therewith ? and I will restore it you . Or if in any thing , as a man , he hath erred , for that he must say to God with Nehemiah chap. 13 , 22. Remember me O my God and spare me according to the greatness of thy mercy . A good conscience is a strong comforter : but Gods sweet and tender mercies are the sinners last refuge and sure salvation : and it is Bellarmines own Conclusion . Tutius tamen est adherere Christs Justitiae . And if so , why should unhappy men so voluminously dispute against their own mercy ? Psal. 119. 77. Let thy tender mercys come unto me that I may live , was the suit of the man according to Gods heart , the pattern of Rulers . And truely this Generation would be advised to amend their manners before they change their Religion , lest under the gilded large net of Popery , by the Doctrine of merits , they be involved and held in the inextricable grin of desperation : Or if indulgence and pardon in end must do it , what ails them at Gods , which is infinitly better than the Popes , and incompareably surer , beside that it is manifestly cheaper ? But for the Conscience of a Ruler , who can say with Titus that darling of mankind ? Non extare ullum suum factum Paeniteneum , excepto duntaxat uno . 2. His soul : The Soul and Conscience are of such affinity that he who destroyes the one cannot save the other : And what doth it profit a man though he should gain the whole World , and lose his own Soul ? Or what is the hope of the Hypocrite , though he hath gained , when God taketh away his soul ? The soul is the man , and he hath got his prize who gets that for a Prey . The end of our faith is the salvation of our souls Psal. 119. 175. Let my soul live , and it shall praise thee , was the rare and suit of that excellent Ruler . And what a pitty is it to see a Ruler upon a retreat from the World , and from the Body , going off with such a amentable Dirgie , as did Adrian the Emperour , in Aelius Spartianus . Animula vagula , blandula , Hospes comesque eorporis , Quananc abibis in loca ? Pallidula , rigida , nudula : Nee ut soles dabis ●ocos . Or with such a hideous rage as Tiberius in Sue●onius , like one speaking out of Hell : Du me Deaeque ejus perdant quam quotidie perire sentio . 3. His fame and memory , a matter that highly concerneth the Ruler , as in the last view shall be showen more fully . ● His posterity natural or politick . 5. His Works , both which are expressed together in that Prayer of Moses the man of God Psal : 90. 16 , 17. Let thy work appear unto thy servants , and thy Glory unto their Children : and let the beauty of the Lord our God be upon us : and establish thou the work of our hands upon us ; yea the work of our hands establish thou it . The good Ruler not like the Ostrich , which God hath deprived of wisdom , neither hath he imparted to her understanding ; that is hardned against her young ones as though they were not hers ; her labour is in vain without fear Iob 39. 16 , 17. This regard to the work of God , and to the good of posterity , made Moses record his Song Deut. 31 , and 32. and moved him to bless the People chap. 33. This moved Ioshua to make a Covenant chap. 24 25. This begot in David such a desire to build house unto the Lord. This made Hezekiah weep bitterly , that the begun Reformation was like to cease by his death . This incited Paul that great Church . Ruler so zealously to warn and guard th● believers against what should happen after his departure . This made Moses and David before the death so carefully give charge to their successor concerning their duty . This moveth all men naturally at their death to leave their Counsel and Blesing to their posterity . And finally , this induceth good Rulers in their time to establish good Ordinances by which being dead they may speak to posterity . 3. Like Moses , he makes his retreat with a respect to the recompence of reward , Remember me , O my God , for good , And that bo● proposed in the promise 2 Sam. 23. 5. He hath made with mean everlasting Covenant ordered in all things and sure ; for this is all my Salvation , and all my desire ; Or pledged in the testimony of a good Conscience 2 King 20. 3. Remember O Lord how I have walked before the● in truth and with a perfect heart , and have done that which is right in thy sight . He who can say with Iob My witness is in Heaven , and my record on high , may justly say with Isaiah , my work is with the Lord , and my reward with my God. For surely there is an end , and the expectation of the righteous shall not be cutt off . Now by these last words of the Tirshatha , the Ruler would be warned , in time to think of his retreat , how he may make it good with honour . For whether slow footed Time , which changeth not his pace for fair weather or foul , for Summer or Winter , advance at the ordinary rate of Journey ; or whether death take post , or changes take wing , and calamity come suddenly ; or whether all these hold the ordinary road with a warning , or take the by-way with a suprisal , It is time for the Ruler to think of his removal . It is gravely observed by Pedro Mexia , that there is no death incident to men which hath not happened to Emperours : Discontent and Grief is so ordinar to their rank , that almost it seems to be proper : and how few of them escape a misfortune , even Children are taught from Iuvenal . Ad generum Cereris sine caede & sanguine pauci Descendunt reges , & sicca morte tyranni . And in this consideration the Prayers made for Rulers and Emperours was a very necessary devotion , sanctifyed by the command of God , and confirmed by the examples of his servants in the Scriptures . Yet the Prayers which would not let Pom●ey die in prosperity , could not recieve him of final adversity . The Ruler would always e●pect his summonds , Give an account of thy stewardship , for thou mayest be no longer steward . The plays which are but too much in fashion , act things that are past ; but the Ruler would erect a scene in his Soul , and present there the things that may and shall be ; That which hath been is the same that is , and that which is , is the same that shall be ; and there is nothing new : The Ruler must have a successor , as he himself succeeded to another . But beyond paticulars Dan. 7 9. I beheld till the thrones were cast down , were a divertisment worthy of the Ruler ; who if he would make a safe retreat , would beware of these things in particular 1. That he come not short in reality of that which was denyed Moses in the type Deut ; 34 , 4. The Canaan above , the Land that is afar off , the rest that remaineth for the People of God. I have caused thee to see it with thine eyes , but thou shall not go over thither . A sad matter for a ship to perish in the harbour , for a man to go to Hell as it were in sight of Heaven : for a Ruler at once to be robbed of his Soul and his Authority , who can sufficiently bewail his misery ? I say this happened Moses in the type ; for that he is already possest in Glory is manifest from Heb. 11. and Luke 13 , 28. 2. Of Solomons fate , That by their Apostacy and transgression they leave not the World to dispute their salvation ; as Papists and Armimans make him an instance of the final Apostacy of Saints ; though they fail in probation and fall short of their Enterprise . It were the wisdom of the Ruler by his unquestioanble Goodness to put to silence evil speakers . 3. of the fate of Joash , who for his Apostacy , ingratitude , and trespass , was taken away in a hurry with terrour and misery 2. Chron ; 24 , 23. and foreward . They who are bold to sport with Eternity would bewar that time bear not witness of their folly . 4. Of Davids calamity ; That they entail not a Judgment to their house and posterity ; The sword shall not depart from thy house . I the Lord thy God am a jealous God visiting the iniquities of the Fathers upon the Children , to the third and fourth generation . Manasseh is a witness how much hereditary misery may come upon posterity for the sins of Rulers . 5. Of Ieroboams memory ; That he bear not the brand of infamy with posterity , who ●ade Israel to sin . And this inviteth me to another view . The 6th view of these words obviously presenteth the Memoire of the Ruler : And , being recorded as a part of the History , giveth this friendly and pertinent warning to all in Authority , That they would really be such as willingly they would suffer themselves by History to be represented to the World and to posterity : and that with Iob they may say Chap. 31 , 35. O that mine Adversary had written a Book ! &c , Prov. 22 , 1. A good Name is rather to be chosen than great Riches , and loving favour rather than silver and gold : And the Apostle recommendeth to all , Whatsoever things are honest , whatsoever things are of good report . Cicero pro Archia excellently saieth : ●rahimur omnes Laudis studio : & optimus quisque maxime gloria ducitur . And Tiberins in Tacitus Lib. 4. Annal : bringeth this so near , that in a manner he impropriateth it to the Ruler ; Ad ea Tiberius Cateris morta thus in eo stare consilia , quid sibi conducer● putent : Principum diversam esse sortem quibus pracipu● rerum ad samam dirigenda . So that all men in their measure , good men more , and Rulers who should be the best men , most and chiefly are governed by regard to their fame and Memory . And this is their study : though , if so their fate be , to do well and be ill spoken of , is no less Princely : according to the saying vented by Antisthenes , used by Alexander , and imitated by the Emperour Marcu● Aurelius Antoninus the Philosopher . The Ruler would seriously remember , That the World will not die with him : and that there will be men to speak and write when he shall not be found to answer : That fear and flattery the two abusers 〈◊〉 living Rulers , like enraged Cowards ( nam timidissimum quod que est idem crudelissimum ) turn the most insolent avengers , and sarcastick insulters over the Dead that bite not . Let the fates of Sejanus that great Minion , of Tiberius his master , of Domitian , and generally all wicked Emperours and Rulers be witnesses with a warning . Tacitus that great state Historian , and the Rulers Author , against whom nothing can be excepted , in the entry of his History tells us , That the acts and affairs of Tiberius , Ca●us , Clandius and Nero , while they flourished were falsly represented by fear ; but after they fell , were sett off with fresh hatred . If the voice of a flattering , fearful , interessed discontented , changeable multitude be rejected as partial , or sleighted as unsufficient , whose mouths not withstanding it were ●●ter they were stopped ; yet the Ruler would ●ell consider what he leaves a Tacitus , an imparti●●● Author to say , who writes sine ira & s●udio , quo●●m causas procul habet ; who can tell him contemtis ●●mae , contemni virtutes . But lastly the Ruler above all ●ould consider . what he deserves at the hands of ●od that cannot lie , who deceiveth not nor is de●ived , the faithfull witness , the soveraign Ruler 〈◊〉 fame , unerring giver of names , and just dispen●●● of honours , who hath testified 1 Sam ; 2 , 30. Them that honour me , I will honour , and they that despise me shall be lightly esteemed : And ●ov . 10. 7. The memory of the just is blessed , but the memory of the wicked shall rot . That ●uler hath given a desirable subject for History , and erected a fair and enduring Monument for his memory , who can say with Nehemiah , Remember ●●e O my God for good , according to all that I have one for this People , and for the house of my God : for ●sal . 112 , 6. The righteous shall be in everlasting remembrance ; and ver . 9. his righteousness endureth for ●ver , his horn shall be exalted with honour . FINIS . GRAPES IN THE Wilderness : OR A Discourse fitted to all Times , Treating of the Dispensations of GOD , AND OF The pertinent Duties and Comforts of His PEOPLE in these Times . WITH A Preface of the fulness of Scriptur sufficiency for Answering all Cases . Hosea 9. 10 , I found Israel like Grapes in the Wilderness Jer. 2 , 2. I Remember thee , the kindness of thy youth , the love of thine espousals , when thou wantest after me in the Wilderness in a Land that was not sowen Numb . 33 , 1. These are the journeyes of the Children of Israel , which went forth out of the land of Egypt with their armies under the hand of Moses and Aaron . 2 Verse . And Moses wrote their goings out , according to their journeyes by the Commandment of the Lord , and these are their journeyes according to their goings out . 1 Epistle of John 1 3 That which we have seen and heard , declare we unto you . Written in the Wilderness . Edinburgh , Printed by George Mosman , and are to be Sold at his Shop in the Parliament-Close , Anno Dom. 1692. THE PREFACE , THE Jews have a Tradition of that Manna wherewith God fed Israel in the Wilderness fourtie years , that the taste thereof was such , and so various , that it answered every mans Appetit , and tasted to him of whatsoever food his soul desired . And look how uncertain is that Jewish Tradition of the materiall Manna that was gathered off the Earth for the space of fourty years in the Wilderness of the land of Egypt : So certain is this Christian Truth of the Spiritual Manna the word of God , that bread of Heaven , that Angels food , wherewith God feeds his Church in all ages successively , and every Child of his House the Israelite indeed respectively throughout the whole course of their life and travel in the World , which is the great Wilderness : that it hath in it a real supply of all their necessities , and hath always in it a word in season to all persons , at all times , and in every condition : To the Dead , it is life : to the living , it is health : to the weary , it is refreshment : to the weak , it is strength : to Babes , it is milk : to strong men , it is meat : to the hungry , it is bread : to the thirsty , it is waters : To the drooping soul and sorrowful heart , it is wine : to the faint , it is apples and Pomegranats , cinnamon , safron , spiknard , Calamus and all spices of the merchant . To such who love dainties , it is marrow and fatness , honey of the rock and droping from the honey-comb : to the wounded , it is the balme of Gilead : to the blind and weak sighted , it is eye salve and oyntment to annoint the eyes . To such neat souls as love to be all Glorious within , and to keep clean Garments , it is a Crown , chains of the neck , braceless , ear-rings , pendents and Ornaments of all sorts : and if they like to be in fashion and to go fyne in the court of a Heavenly Conversation and communion with God , it presents them a bright large glass whereat they may dayly adorn themselves to purpose . This Glass is no falsifying nor multiplying Glass , but a just discovering and directing one ; here are also discovered not only all the obliquities of gesture , and faults of feature ; and all spots upon the face or cloaths ; but likwise the very in most thoughts and intents of the heart with the most subtile imaginations of the mind are here manifested . Here ye are directed to sit all your Soul-ornament in the fynest spiritual fashion , and to compose your gestur and order your motion , so as you may be able to stand in the presence of him who is greater than Solomon . This large bright Glass doth stand in King Solomons bed-Chamber in the Pook of Canticles , and in it you may see your self from head to foot , There ye see the head beautiful with locks . Cantic . 4 , There ye see the sweet comly Countenance of the Saint , which the Lord is so much in love with , that he is in continual desire to see it : there you see those eyes that ravish his heart and so throughout even to the feet that are very beautiful with shooes . Chap. 7. 1. For such as are destitute and unprovided , the word of God is a portion : to the poor , it is Riches of treasure of choice Silver and fine Gold. Here is that which dispelleth darkness , cleareth doubts , dissolveth hardness , dissappointeth fears , dischargeth cares , solaceth sorrows , and satisfieth desires . Here is counsel and strength for peace and war. Here is daily intelligence from Heaven . And in a word , here is the best Companion that ever a soul did choose . And blessed they who can spiritually tone that short but high note Psal. 119. 98. Thy Commandments are ever with me . And that they are not with the soul as a burden of idle attendants are with a man , see what good offices they perform by their presence . Prov. 6. 22. 23. They are as Hobab to Israel , and David to Nabal , Eyes and a Guard to us in the Wilderness . In the World , and chiefly in this World we change seats and Societies , we shift conditions and habitations , we go thorow the Wilderness of Baca from troop to troop ; we are driven from Temple , Altar , and Oracle , and we are divided from our relations and dearest acquaintance whom we loved as our own Soul , we are spoiled of our Companions with whom we took sweet counsel and went into the house of God. But blessed that Soul who in all this can say I am not alone , my good old friend the word of God , the Bible the guide of my Youth hath not yet forsaken me , it is with me , yea it is in me , in the midst of my heart , and I bear about me daily a living coppy of those livly Oracles , and they are more near me than my very self : for my heart is within me , and they are within my heart . I may be separated from my self by death that parts the dearest Friends , my heart may be pluckt from my breast , and my Soul dislodged of my Body , but my Companion , the word of God and me shall nothing part . Prosperity shall not cause me forget it : And adversity will not cause it forget me . I will never forget thy Precepts , for with them thou hast quickned me . Psal. 119. 93. As those who live upon the shoar have a very just diall of the measure and motion of the water , which they can make use of without the sun ; so are the ebbings and flowings of our affections to the word of God , the surest , most universall , and constant witnesses of our daily condition : for albeit the darkness that is upon the face of our Souls may pretend that it is night with us ; yet if it be full sea in our affection to the word of God , we may be sure it is noon day : and when it is low water in our affection to the word , sure then , it is mid night : and the sun was never seen at mid night . Be sure , it is ill with that Soul that is out of conceit with the word of God. Now to say nothing of the malignant qualities of gross ignorants , prophane Atheists , and obstinate unbelievers who are habitually dissafected to the word of God : nor yet to mention the willful groundless fits of pettish distempers in Saints , who often times do even take up at their foot groundless and needless pleaes and discouraging apprehensions which they cannot so easily lay down again Psal. 42 , 5 , Why art thou cast down O my soul , and why art thou disquieted in me ? Psal. 77. 2. My sore ran in the night and ceased not , my soul refused to be comforted . To pass these , I say , as bearing no direct impeachment of the abovesaid commendation of the absolute sufficiency of the word of God to answer all cases ; There are three Things that in a time of tentation , in an hour and power of darkness do readily concurr to diminish the Saints respects to the word of God. The first is , that their case seems odd , unparalleled , and unpracticable in Scripture : they find no case equal with theirs in all respects that hath been cured . 2 In their weakness they thereupon conclude that their case is really hopless and irremedable . But 3 The saddest of all is , that they find the word not only silent for them , but to speak directly and aloud against them , as they think , smiting , hewing and hammering them , with sad and heavy threatnings and intimations of determined wrath rejection and ruine to come upon them from the Lord. In all these they err , not knowing the Scriptures , But that yet for all this there is hope , and that the Scriptures are not to be casten out with as unkind and uncomfortable Companions in such cases , Let these things be considered for vindication of the Scriptures to Souls thus exercised . And 1. Be it granted as the truth is , that a Souls case may be such for Circumstances , that the Scriptures mention none Parallel with it in all points to have been cured ( the same is all along to be understood respectivly of Churches and Nations as of particular persons ) yet I am confidently perswaded , that there is no case now incident to any whether Nation , Church , or Person , but the Scripture holdeth forth some either , as evil or worse , whether for sin or suffering that have been helped . There hath no temptation taken you ( sayes the Apostle 1 Cor. 10 13 ) but such as is common to man. Is thy case sinful ? behold the Scripture tells us , that he obtained mercy who once a day thought himself the chief of sinners . 1 Timoth. 1 , 15. And that as an exquisite and rare piece of mercy is set forth in the Gospel , for a pattern to all those who should afterwards believe in Christ to life everlasting . Christ loves to have sinners change and for that he puteth forth his pattern , as Merchants do their samplers of Rich Wares : and sure he hath since that time put off many such pieces , and yet the pattern stands forth shewing that their is more , abundance to serve all that have need . To say nothing of Paul's sin which sure was great enough , nor of many who since his time may have thought themselves the chief of sinners as well as he did ( where I think I see a kind of strife among mercies Clients who shall be most beholding to free Mercy and free Grace ) This pattern makes it fully certain that there is mercy for the chief of sinners be who he will , and that he , whosoever he that supposes himself the chief of sinners , is ●ot thereby warranted to despair of mercy ; but rather to plead the greatest interest of necessity , and to look upon himself as the fittest subject for the Lord , wherein to display his Glory . Is thy Case afflicted ? And thy sufferings extraordinary ? See Job's desperate Case , see Heman's distracted Case , see that Case of the Church in the Lamentations , in whose Case there is hope , though it had not been done under the whole Heaven as had ●een done to Jerusalem . Look to the cloud of Witnesses . Look to Jesus Heb. 11. and 12. Chapters . But here is the great Case of the troubled Soul , Cleanly sufferings for the Exercise of my Grace , ●● Job's , or for the testimony of Truth and a ●ood Conscience , as those of all the Witnesses and Martyrs , I could well bear : In these respects , I ●ount it all joy to fall into diverse temptations , and could count it my Honour and Mercy as well ●● suffer for Christ as to believe in him : I could ●o with such sufferings as Job would have done with his Adversaries Books ; I could take them upon my shoulder , and bind them as a Crowne to me , and as a Prince would I go near unto him ; ●ut Alas ! I suffer with an evil Conscience , my afflictions are to me the punishment of my ini●uity , and the fruits of my folly . This case indeed , if any , requireth the Tongue of the learned , and a word in season to the Soul that is weary of ●● ; And if the word of God help me not here , I have lost the Cause , and come short of my Accounts . But there is hope in Israel also concerning this thing . Ezra . 10. 2. And I find the Scripture clear in these particulars concerning this case 1. I find indeed a great odds betwixt cleanly suffering for righteousness , and suffering meerly for i● doing . The one is a thing thank-worthy , and Glorifying of God in the highest manner actively the other is not thank-worthy , but is the mans misery . In the one a man hath a good Conscience and joy therefrom : in the other a man hath an i● Conscience , with terrour and sorrow proceeding therefrom . The one gives a man good confidence of assistance , and of the spirit of Glory and of God to rest upon him : the other makes a man despon● and droop . The one stops , the other opens the mouths of wicked men . Therefore sayes Peter . Pet. 3 , 17. It is better if the will of God be so , t●● ye suffer for well doing , than for evil doing . 2ly It is clear that we ought to bear such Afflictions with the more patience , Micah 7 , 9. I will be● the indignation of the Lord , because I have finned again him . Nor ought any living man to complain who suffers meerly for the punishment of his iniquity . La● 3 , 39. and if he must complain let him complain to God , and bemoan his case in quietness to him ▪ It is far better for men to bear their yoke quieth and sit alone , than to pine away in their iniquity Mourning one to another whilst they do not 〈◊〉 to the Lord. Too much whining and complaining to men will be found Labour which profitet not , try it who will. But as a man would complain to God. so he would beware to complain of God : he would leave his complaint upon him self . Job 10 , 1. and lay the blame of his afflictions home upon himself . Psal 38. 5. My folly makes is so . 3. It is clear from the whole History of the Scriptures , that most of all the Saints Afflictions , whether conjunctly in the Body of a Church or Nation , or severally in their own persons particularly , have been the chastizments of their iniquities and the Rods of men , that is , such corrections as men use upon misdemeaning Children : I find this true of publik Affliction of a whole Church or Nation . 4 , It is clear , that the Lords Rods , whether publick or personal upon his sinful People , ●ow from love in the fountain , are mixed with ●ove in their course , and run forth into love in the ●ssue . If this seem strange to any , let him remember , that he who spareth his Rod , hateth his Child ●ut he that chasteneth him betimes delivereth his ●oul . Gods thoughts concerning his People are thoughts of peace and not of evil , to give them an expected end . Jer. 29. 11. And in the midst of wrath he will remember mercy , Habbac , 3. 2. Gods love to his People is very consistent with anger , though that be even servent to the Degree of wrath , but not with hatred ; and hatred , not anger , is lov 's opposite : an angry love is ofttimes most profitable . Heb. 12. 10. Let none therefore be so weak and Child-witted as to eonclude , I am sharply scourged , and sore smitten for my folly , herefore my Father hath cast me off and cares not for me . And yet we find Affliction , that makth a wise man mad , raising such apprehensions oft●●s in the wise heart of strong David . I do not here speak how the Lord causeth his People to pass under the rod , and bringeth them within the bond of the Covenant Ezek. 20 , 37. and how he chooses them in the furnace of Affliction Isai 48. 10. and that was an Affliction for sin and sadly deserved Rod : And yet the Lord when he would pick out a piece of the finest mettal , goes neither to Coffer nor Cup-board , where the glistering of Peace and posterity dazle the eyes of undescreet behold ers ; but he goes to the smoak and Soot of the furnace , and there he pitcheth upon the rare● Saints of the last refine : The Lord goeth down to the Land of Affliction and to the house of Bondage to visit his People , and there he falls in love with them , there he wooes them , and there he wedds them in their mourning Garments : For the get not the oil of joy nor the Garment of Praise till the second day of the Marriage , and then the● rise from the Dust and shine , their light cometh and the Glory of the Lord ariseth upon them . See Isai 48. 10. cited , Hos. 2 , 14. and foreward . Isai 61. 3. and 60. 1. In fine , the Scripture is full o● rare and satisfactory Expressions of Gods love to his People , even under sufferings which their own wickedness hath procured , whereof it will apper tain to speak more particularly in the sequel of ou● ensuing Discourse . 5thly It is clear from Scripture , that there is difference to be put betwixt sin procuring and bringing on Sufferings and bitter Afflictions , and sin discovered in and by suffering . Let God ca● a Holy Iob in the furnace , and it will discover scum , that will cause him say , My Transgressions are infinit , And yet the Lord himself sustains Iob's Plea , that it was not for sin that he was pursuing him . 6. It is clear that there is a great difference often times betwixt the Righteousness of God , and the Righteousness of Men Afflicting his People : as we see frequently in David's Cases . Yea I find an excellent , rare , comfortable Dispensation of God to his People , that he will sometimes scourge them with the Golden Rod of Martyrdom , and correct their faults in an Honourable way , and chastile them soundly , and yet never let the World know , what is betwixt him and them . The Lord loves not to proclaim and blaze the bemoaned faults of his People , nor to make them Odious to the World which hath a bad enough Opinion of them alwayes : But if I must correct my Child saith he , I will stay till the World and he fall out in some point of Conscience , in Faith or manners , wherefore he must suffer , and then in my Gracious Wisdom , I will shew a rare Conjunction or meeting of these three Planets in one house . 1. The correction of my Child . 2. His Glory , and 3. His acceptable Duty ; and I will let him earn a reward of thanks and Glory in that very suffering wherein I shall visit his iniquities , and he shall give Testimony for me . God can go many Earauds at once , and sold up many Projects in one piece of Providence : the Lord will finish the whole work and cut it short in Righteousness , because a short work will the Lord make upon the earth . Rom. 9. 28. The Lord is good at dispatches . If the Question be then , whether God will ever Honour a Man with whom he hath a Controversie , to suffer for Righteousness ? I Answer , Yes , and I confess I should hardly have been of that Judgment , if I had not found clear Divine truth going before me in it , comparing the whole tenor of the 38 Psalm with the 20. verse thereof : where at once the Psalmist is suffering from men for that which is good , and from God for his foolishness and iniquity . Verses 4 , 5 , and 18. Here it is fit to remember Luther's seasonable warning , that when David in his Prayers speaketh of his Righteousness , we would refer it to its true correlative , to wit , towards men his enemies he was Righteous ; but towards God that is his Language , Be merciful to me O God , be merciful to me , in the multitude of thy tender mercies blot out my iniquities Psal. 51. The accuser of Gods Children will be ready to carry ill reports betwixt him and them , and to keep up an ill understanding betwixt them , if he can , and in times of suffering for their Duty he will not be idle : he will tell them a thousand Stories of their own sins , to weaken their hands and cause them believe , that God will never accept service of them , but that they shall come foul off with all their fair Essayes . Ye have heard of Gods Gracious Wisdom , and now these are the Devil 's malicious wyles ; but a Syllogism or Argument framed of one premise of Gods , and another of the Devil 's , will never infer a Conclusion of Faith , and that can claime ●iducial assent . Wherefore in such a mixed case , ( which I desire may be remembred to be every caseable ) let a man freely declare his iniquity 〈◊〉 God and be sorry for his sin , Psal : 38. 18. Let him repent and mean himself to God , who ( as I have said ) loves to keep his People's Counsel and to keep their faults sub sigillo confessionis and under the rose , that is , he will be to them a good Secretary , but ●●t them cleave to that which is good , and incourage themselves in a good matter , and beware of failing in present Duty in a discourageing sense of former iniquities : for one fault will never ●end another , and yet that is even the best method that Satan useth to offer in such cases : But the Lord , that hath chosen Ierusalem , rebuke him , for troubling his poor afflicted People , who are as ●rands plukt out of the fire . I have insisted upon his case , because of it self it is a weighty deserving one ; and I have not seen any who hath directly spoken to it , but one who dispatcheth it to good purpose in a word . It is worthy Mr. Scuder in his Christians daily walk , ( this book was by famous Mr. Alexander Henderson recommended and gifted as a vade mecum or pocket piece to his ●riend , at that time a young Gentlman going into ●rance ) where , page 263 he speaketh thus . You will say , if you did bear Afflictions for Christ , then you could think and expect well of it ; but you oftimes suffer Affliction justly for your sin . I Answer ( saith he , for he had been speaking of that Scripture , 2 Cor. 4. 17 , 18 ) though this place principally point at Martyrdom and suffering for Christs cause ; yet it is all one in your case if you will bear Afflictions patiently for his sake A man may suffer Afflictions for Christ two ways . First when he suffereth for his Religion and for his cause . 2dly when a man suffereth any thing that God layeth on him quietly and for Christs will and commands sake . This Latter is more general than the former , and the former must be comprehended in this Latter : els the former suffering for Christs cause , if it be not in love and obedience for Christs sake , out of Conscience to fulfil his will is nothing : whereas he that endureth patiently endures Affliction for Christ , though he never be put to it to suffer for profession of Christ : and i● such an one were put to it , he would readily suffer for Christs cause : and such Afflictions as these thus patiently endured , work also this excellent weight of Glory as well as the other . By these and the like reasonings of faith , you may world your Souls to patience as David and others have done by casting Anchor on God and on his word fixing their stay and hope in God. Let the issue of your reasoning be this , I will wait on God , and yet for all matter of disquietment will praise him who is the health of my countenance and my God. Thus Mr. Scudder , and truely none could have spoken more , nor to better purpose in so few words . And thus have I spoken to Scripture examples of cases Parralleling the weightiest of cases , incident to any man now living . Only be it remembered that cases are as faces , many agree in some things some in many things , none in all things . There is in every mans case something peculiar , aggravating it beyond that of another man , and ( as the Heart knows its own grief ) every man knows best the plague of his own Heart ; but he knows not , at least feels not his Neighbours sores : Hence every one judgeth his own case worst of all , it may be the best is bad enough , and yet the worstis not so bad but it may be better . In the second place , for Vindication of the Scriptures from the foresaid disheartning prejudices , I shall lay down this very self-ground whereupon the querulous Soul doth walk , though with a halting foot . That those Cases are hopeful and cureable that are paralleled and practicable in Scripture , that is to say , That such whereof the Scripture gives account , have been either hopeful and curable , or actually have been cured and helped . And thus I reason , è converso , or by exchange . That case is hopeful and curable which is paralleled and practicable : But such is thy case , it hath a match in Scripture , and therefore curable . That is Paralleled and hath a match in Scripture I prove thus : A case concluded hopeless hath a match in Scripture : But such is thy case , thou concludes it hopeless : And therefore it hath a match in Scripture . That a case concluded hopeless hath a match in Scripture , it is clear , in that the Lord finds fault with those in Ieremiah , that said their was no hope , and assures them there is hope ; if they will return and repent . It is clear likewise from the Churches case in Isaiah , who said her judgment was passed over of the Lord , and for that is taxed , that she spoke unreasonably . Likewise from David's case in the Psalms , that said , He was cut off from God's presence , and yet he found heart to look again to God , and to cry to him and was heard , notwithstanding his former peremptoriness : Likewise from the case of the Church , or Ieremiah for the Church in the Lamentations , who with one breath said , My hope and my strength is perished from the Lord , and at the next breath could say , This I call to mind , therefore have I hope . And thereupon hath left a general experimental instruction to all others , That it is good that a man should both hope and quietly wait for the salvation of the Lord , Lament . 3. 26. But in the third place , The Soul affected is to be advertised and put in mind , that it is an error and weakness to think that matchless and unparalleled cases , are therefore hopless and uncureable : For it is to be considered , that Scripture instances and examples of parallel matching cases , are neither the only , nor compleat , nor principal ground of curing and resolving cases : For some cases were the first of their kind , and so could have no precedent , nor yet practicable example : And yet in that case , according to this crazie principle , That no unparalleled Case is curable , the very fixed examples and choice copies of curable cases should themselves have remained uncurable , as having no precedent nor example : but the only square and compleat ground of curing all cases , is the whole Scripture , whereof examples are but a small part , and that too , but as the illuminating colours , and not the substantial lineaments thereof : For exempla illustrant , examples do but enlighten things , and all that an example can do , is to show that such a case is practicable , and potentially curable : But it doth not , it cannot actually cure it . Wherefore the principal , yea proper ground of resolving and curing all cases , are the universal fundamental truths of the Gospel , the knowledge of God and Christ , and of God in Christ according to the Gospel , whereof the Covenant of Grace is the sum and text ; and this David knew right well 2 Sam. 23. 5. This Covenant will mend all the holes of the believers house , and compleatly fit every case he can be in : Till the foundations be destroyed it is never time to ask , what can the Righteous do ? Psal. 11. 3. But so long as there is a God in Heaven that doth wonders , so long as Christ is all , and in all , and ●o long as Gods Covenant with his Saints endures , which shall be while Sun and Moon endure , and longer too , For his Covenant shall live to lay its hands upon those two shining Eyes of this corruptible World that is passing and posting off daily , and which now ( like the first Covenant , Heb. 8. 13. ) decaying and waxing old , is ready to evanish and die ; So long ( I say ) as these foundations stand sure , the righteous , in every case may still know what to do : For upon these shall Mercy be built , and Faithfulness established in the very Heavens , Psal. 89. 2. I shall illustrate this consideration with the case of Relapses , a case right perplexing to exercised Spirits , and wherein they find the Scripture sparing of examples , at least of frequent relapses into the same fault , which , makes them apprehend there is no hope . These I write , not that any should sin ( and sure for that very cause , the Spirit of God in Wisdom hath beeen more sparing of such examples ) 〈◊〉 if any man have sinned and relapsed often into sin , Let him remember . 1. Christ's Seventy times Seven times , Matth 18 , 22. And withall , that as far as Heaven is above the earth , so far are his wayes above our wayes , and his thoughts above ours . Isai. 55. 9. Let him remember . 2 , The indefinit promises Ezek 18. 27. and the like , That when and what time soever a sinner shall repent , he shall find mercy , 3. Let him remember chiefly , the blood of Christ that cleanseth us from all sin . 1 Iohn 1 ; 7. And 4thly if he must have examples , Let him read the History of Israel's relapses in the book of Iudges , Notwithstanding which , the Lord as often as he heard their penitent cryes , returned , and Repented , and sent them Saviours . And let him read a notable place Psalm 78. 38. 40. In the 38 verse , many a time he delivered them , and forgave them : but how many times did he that in the 40. verse , how many a time did they provoke him ? Even as often as they provoked him , a● often he forgave them : And when any man shall tell me precisely how often they provoked him , I shall then tell him peremptorly how often he forgave them . A simple Soul may possibly think to prevail with God at a time , by pleading thus after the manner of men : Help me O Lord this once , and pardon my sin , and I shall never trouble thy Majesty again . I apprehend such are sometimes the thoughts of some . But when Heaven and earth shall be measured in one line , when God shall be as man or as the son of man , when his ways shall be as our ways , and his thoughts as our thoughts ; when I shall see the man that shall not be beholding to mercy , Or the day wherein we ought not to Pray , forgive us our debts , or the time when it shall be lawful to limit the Holy one of Israel , then shall I think that a convenient Argument : But if I understand the Gospel , it might be more beseeming God and his Grace in the Gospel , to plead after this manner ; O Lord be gracious to me and forgive me this once ; And if ever I need , I shall come to thee again . Providing always that the Grace of God be not turned into wantonness , nor this our liberty used for an occasion to sin . Now for confirmation of what hath been said in this consideration , I shall apply my self briefly to two places of Scripture . The first is Psal 22 , 7. where I observe these things from the whole tenor of the Psalm . 1. A saint's case may be right odd , and in many things without a match , but I am a worme and no man , a reproach of men &c. 2. I see in afflicted Saints a strong inclination to aggrege their own case , and to reason themselves out of case , with a sort of pleasure , verse 4. Our Fathers trusted in thee , and thou deliveredst them ; but I am not like other men , I am a worme and no man , the very language of dejected Spirits to this day . 3. I see , that when they have reasoned themselves never so far out of account , beyond all example or match of case Parrallel , there is yet some further ground , for the faith of the desolate Soul to travel upon , in its search for discoveries of light and comfort , for we see how he goes on complaining , searching , believeing , and Praying till he arrives at Praise , which ever lyes at the far end of the darkest Wilderness that a Saint can go thorow : for when a Saint is in the thickest darkness and under the greatest damps , there is still aliquid ultra , something before them ; and that is , light for the righteous , and joy for the upright in heart . 4. I see that a humble well tamed Soul will stoop right low to lift up such grounds of hope and incouragement , as to a Soul that is lifted up might seem but slender and mean : thou tookest me from my mothers belly , and caused me to hope upon the breasts . A humble faith will winn its meat amongst other folks feet , and when all examples fail such , they will find an example in themselves furnishing them with matter of hope . 5. I see there may be extant signal and manifest evidences of Gods kindness to his People in former times , and in cases as pressing as the present , the Memory whereof , for a long time may be darkned with the prevailing sense of incumbent pressures . verse 21. save me from the Lyons mouth , for thou hast heard me from the horns of the unicorns . 6. Though all Parallels and matching examples of other mens cases fail a Saint ; yet to him it is sufficient ground of Faith and matter of Praise , that his own case hath been helped , when once it hath been as ill as now it is , thou hast heard me from the horns of the unicorns ; and therefore I will declare thy name amongst my brethren , in the midst of the Congregation will I praise thee . 7. If there , must be examples of leading cases , if so I may call them , then some must be the example by being first in that case ? And thus oftentimes , he that finds no Parallel before him , leaves one behind him : And indeed we should be as well content , if so the will of God be , to be examples to others of suffering affliction and enduring tentations , as to have examples of others , Therefore sayes he , verse 27. All the ends of the World shall remember this , and in the last verse , They shall declare to the people that shall be to come , that he hath done this . The 2d place of Scripture I direct my thoughts to is Iob. 5. 8 , 9. Iob's case was clearly unparallel'd and absolutly matchless : And sayes Eliphaz the Temanite , I would seek unto God , and unto God would I commit my cause . And that he might do that upon good ground , he shewes in the 9 verse , for ( sayes he ) God doth great things . Why , sayes the Soul , mine is a great case , then he doth great things ; Why , I know what he doth : No , neither thou nor all the World knows that , nor can find it out for he doth unsearchable things . Whether that he is a God that cannot be known , be a greater mercy . or that he is an unknown God be to us a greater misery , is that which I know not : but this I know well , that more of the knowledge of God , and larger thoughts of him would loose many a knot , and answer many a perplexing case , to his People . Yea , but sayes the Soul , it shall be a wonder , a very miracle if ever my case mend ; Why , then sayes Eliphaz , he doth marvelous things . Yea but God's wonders are not his every-dayes work ; but they are a few rare pieces of his kindness shewed to eminent Saints , and great favourities , And we are not obliged to expect wonders : Yet , I hope you are obliged to believe Gods word , that he doth such things , and those too without number ; and you are obliged to obey Gods voice , to seek unto him , and unto him to commit your cause , and you are obliged to give God his own latitude , and as well not to limit him if he will do wonders , as not to tempt him to wait for wonders : And Psal. 88. 10. wilt thou shew wonders to the dead ? makes it clear , that God will turn the course of nature upside down , and make the World Reel as we see Psal. 18. at length , And will do wonders to purpose , that even the dead shall be witnesses of , before that his beloved be not delivered . Now to descend into the particular grounds of the cures of Saints cases , were to go through all the Attributes of God , all the offices of Christ , all the promises of the Gospel , and Articles of the Covenant of Grace , which are the substantial Lincaments of that well contrived piece the Word of God , which is so well illumnated with the lively colours of examples sufficient , and those so well mixed and so justly distinguished , one having what another wants , and the other having what it wanted , and wanting what it had , that it speaks the finger of God to have done it , and leaves a defiance to nature and Art once to come near it . In the Fourth place I offer this to be considered by the Soul distempered , that is like to fall unkind with the Word of God , thorow an apprehension . That all the threatnings of the Word are directly against it . That all the most peremptory and seere threatnings of the Word are to be understood and qualified with the exception of Repentance . This is clear , 1. from Christs express Word . Luke 13. 3. 5. except ye repent ye shall all perish , ●● from the account of events wherein we see ●●at the most peremptory threatnings have been ●iverted , and their execution prevented by Repentance : witness , with many others , the cases of Hezekiah and the Ninevits . 3. From the exhortations and Expostulations annexed to ●reatnings , with a Solemn Declaration of the ●ords Gracious dislike of mens Misery , whereof ●e Scripture is full . In a word , the humble peni●●nt is worse Feared , than hurt with threatnings . And even as a plentiful rain quenches thunders , alwayes the violence of Storms and Tempests , and ●oth tempers and calms the Air ; So the Tears of ●odly Repentance , compose the Thunder-and ●eather-beaten Soul that is tossed with the Tem●ests of Thundering threatnings . In the 32 , Psalm , ●ere was a great Storme in Davia's Conscience . He ●ared all day long ; &c. But a free work of sincere repentance Calmes all , and leavs the Soul quiet ●●d serene : David takes a House upon his head , refuges himself in God by faith , and then let it ●t the unhappiest , Thou art my hiding place , thou ●●t preserve me from trouble , thou shalt compass ●e about with Songs of deliverance Selah . Verse 7. By this time , I hope , it doth in some measure ●●pear , that the Scriptures are not wanting , in the performance of all offices of kindness , that can Rationally be required in the most unpromising cases : And that they are much to be blamed who upon any of the foresaid pretences would pick quarrel against the Scriptures . But such deal not fairly neither are their wayes equal : and I may we say to them , is this your kindness to your freind sure the Scriptures have not deserved any such service of your hands . Now to the Soul that would keep up kindness with the Scriptures , and so would be mighty in the Scriptures I leave these Directions in sh●● words . 1. Acquaint thy self with the whole Scripture and all Scripture both in its letter and meaning for that is to know the Scriptures : Otherway it is but an unknown Tongue to him that is ●●naquainted either with the phrase or meaning of i● The Soul that is thus acquainted with all Scriptures , if one Scripture bind it , another will loose i● if one wound it , another will heal it : if one ca● it down , another will comfort it . 2. Be a careful keeper of the word of God i● practice . David felt , and every Soul that had their Senses exercised will feel their Affection to and proficiency in the Scriptures grow according to their practice of the Scriptures . Psal. 1 : 9. 5 This I had because I kept thy Precepts , And Christ teacheth plainly , that he that is a doer of the will of God , is fairest to know the Doctrine that is of God. I know no such way to be a good Scholar , as to be a good Christian. 3. Intertain the Spirit of God , if you would ●ave either comfort or profit of the word : Isai 59 , 1. the Spirit and the Word are promised together : ●ohn 6. 63. Christ tells us that his Words are spirit ●●d life . 1 Cor. 2 , 10. and foreward , it is the Spirit that doth all by the Word : and 1. Iohn 2 , 27. ●● is the anointing that teacheth all things . One ●yes well of Paul's Epistles that no man can understand them without Paul's Spirit : And so may be ●●id of all Scripture . Sight is as needful as light , ●s blind men might judge of Colours : And if the ●pirit were not as needful as the Word of Faith , ●en blind sense and hasty unbelief would not and to say that all men are Lyars , and that God's Truth failes for ever . The material Doctrines ●nd objective Revelations of the Word and Spirit ●e ever the same : And a Spirit clashing with the Word , is surely a Ghost and an evil Spirit . But ●●e Word and Spirit in the conveyance and deliver of the self-same Revelations , are oftimes sepa●t in their influences : for sometimes the Word ●●mes alone without the Spirit to those who have ●es and see not . &c. Sometimes again the Spirit ●●mes with a discovery of the same Truth that in the Word without the help of the Word , as Infants , deaf Persons , and even others at age ●●d having the use of their ears ; but being not ●ell versed in the Scriptures , yet desiring to how and do the will of God , are oftimes , no ●oubt , by a secret immediate instinct of the Spirit , God , without the actual remembrance and ●●lp of the Word of God , taught and instructed acccording to the Word : for God leads the blind by a way that they know not . And the Apostle 1 Pet : 3. 1. tells us , that some men at age , by good example may be won without the Word Why then may not the Spirit of God do , what the example of a Christian woman can do ? But that it concerns all that would converse comfortable with the Scriptures , to call the Spirit of God to their assistance is manifest from this , That ther● are many , and those the most concerning Questions , that fall under a Christians Cognition to be resolved according to the Word of God , which are determinable only by the Spirit of God : eve● all these that may most desevedly be called to things of a man , which none knows , and therefore cannot competently judge of , but the Spirit of God that knoweth all things , and the Spirit the man , and that not either without a special presence and assistance of the Spirit of God : Nay you should conveen about these Questions a Council or General Assembly , of the learnedst Doctor or ablest Divines in Christendome , they could no● define them : Such are the Questions of a Man● personal interest in God , and his state toward God whether a man have the Spirit and be born of God and the like . They may give evidences of the● things in the general , and indefinitly , which ma● be as media to conclud upon , and which they ma● frame into universal propositions , that he who ha● these evidences is of God &c. But to subsume those propositions , and from these premisses to conclude particularly , belongs only to the Spirit of God witnessing with our Spirits that we are ●e Children of God : for by the Spirit we know ●●e things that are freely given us of God. The ●●ke is to be said of many particular matters of fact ●hat concern a man. I instance in one , but it is a ●ain on . The nature of the sin against the Holy Ghost , I find the best advised Divines very warry as they have Reason ) to determine in : and yet ●ore awar of personal application of their determinationss , because of latent circumstances impossible to be infallibly reached and discerned by any ●an in his neighbour . Now whether is my sin against the Holy Ghost ? is a Question so puzling and perplexing oftimes ( some know what I ●●y ) even to such as are dear to God , that it passes ●e reach of all created wisdom to ridd their doubt . ●nd let me say only by the way , there is no more compendious method in the World , to draw or ●ther to drive a man to the sin against the Holy ●host , than the apprehension that he hath already ●●nned that sin : for that apprehension renders him ●esperat , and what will not a desperat man do ? O cunning Devil ! But O wiser God! that gives sub●lty to the simple , and makes them able to stand against the wyles of Satan . But how is the Question ridd ? I answer , the Spirit of God rids it thus , according to the Scripture : That surely is not the sin against the Holy Ghost , whereof a man repenteth . Now when the Soul is at its wits end , ●nd ready to sink , the Spirit of God sendeth such loose , into the Soul of the sinner , of Godly sorrow unto repentance , for that sin whereof he was so jealous , and the Soul of him so joyes in hi● sorrow , and sorrows with his joy ( de peccato 〈◊〉 let , & de dolore gaudet ) that he cannot be satisfyed nor get his fill of that Godly sorrow , which is so warme with love , and so wet with tears , tha● except a man that is wet to the Skin should de●● that he has gotten the showre , he cannot deny b● he repents of that sin : And than sure he is not ●● sinner against the Holy Ghost , For it is impossible to renew such an one to Repentance . I do no● here mean , that only an overflowing power of Repentance , such as I have spoken of , is a cure 〈◊〉 the case : no ; for the very desire of Repentance vindicats a man from any fear of this sin , ( because a sinner against the Holy Ghost , so sins and so delights to sin that sin , that he would not do other wise , if it were in his choise . ) But when the Soul's perplexities about this question are over whelming , then it is fit that they be cured wi●● this measure of Repentance that is so overflowing I marked before , and I mind it again , as goo● Showrs calme and clear the Air , so , much Repentance it clears many doubts , resolves many Cases , ridds the Soul from many perplexities , and settles it in a sweet calme and serenity . The Fourth Direction I give to those th●● would keep so in with the Scriptures , as to ma●● use of them with comfort and profit is this , th●● they despise not the Discipline of tentations . Book learned Christians and Divines are not the be Scholars : but they that would be taught the mysteries and Acroamaticks of Religion and Divinity must be Luther's Condisciples ; and he was bred at the School of Tentations : he confessed , that his tentations had learned him more of the Gospel than all his books had done . This School of tentations is of an old erection : and ( not to speak of others ) here our Lord Jesus took all his Degrees . Hence he was commenced Master of experiences , and Doctor universal in all cases : for in that he suffered being tempted , he is able also to help those that are tempted : and in all things he was tempted as we are , that he might succour them that are tempted . Heb. 2. 17 , 18. and 4 , 15. And as his temptations accomplished him highly , for the rest of his Mediatory Work , so particularly and especially for the Ministery : these were his Tryalls for the Ministery , Matth. 4. at the beginning , he is tempted , and in the 17 verse , from that time Iesus began to Preach . Wherefore let Ministers remember , that if they be tempted , the Lord is giving them the highest point of breeding for their imployment . But blessed is the man that endureth temptation ( or bides out the Tryal ) for when he is tryed , he shall receive the Crown of life which the Lord hath promised to them that love him . James 1 , 12. Now having thus spoken at length to the Commendation of Scripture what excellent uses it serves to in all cases , and what kind Offices it performes to the People of God in every condition , Let us for Conclusion behold how it shewes to us the kindness of the Lord , in that Iethro-like it comes to visit ●s in the Wilderness ; And let us hearken what it till say to us there : For there we are . Text Hosea 2. 14. Therefore behold , I will allure her and bring her into the Wilderness , and speak comfortably unto her . INTRODUCTION . WE have in the contexture of this Chapter , a solemn confirmation of three great Truths , that are noted in the Scripture of Truth . 1. That the Lord will not cast off his People , nor forsake his Inheritance , Psal. 94. 14. Which general assertion it will be fit to clear in these particular Propositions . 1. God will never cast off the universal Church , nor leave himself destitute of a People upon the Earth , who may owne him and his Truth , and may hold forth the Word of Life , shining ●s Lights in the World , being blameless and ●armless in the midst of a crooked and perverse generation . Thus in our Creed , We believe a Church Universal , which sometimes is cloathed in Scarlet , and sometime again is set upon the Dunghill : Sometimes is courted of the multitude in the City , and sometimes is persecuted and driven to the Wilderness : Sometimes is more visible and glorious , in the incorporat Societies of National Churches , sometimes more latent and obscure in some few single persons scattered up and down in the World ; who , it may be , in their time , are as little observed by the World , as the seven thousand true Worshipers were by Elias in his time . There is a time , Prov. 28. 12. when a man is hidden : And the Lord in the worst of times hath his hidden ones , Psal. 83. 3. And when judgement returns unto righteousness , all the upright in Heart will follow after it , Psal. 94. 15. 2. God may utterly reject and totally cast off the visible Body of a particular Church : Witness the Church of the Jews at this day , and the seven famous Churches of Asia . 3. God may sententially reject his People by Threatnings , when he doth it not , nor minds to do it eventually and effectually in his Dispensations . God may list up his Hand against his People to overthrow them , and he may say by his threatnings , That he will destroy them , as it is Psal. 106. 23. 26. When yet they are spared : he may frame a Bill of Divorse against his Church but not give it her into her hand , Zeph. 2. 2. The Decree , or the threatning intimating the Decree is one thing , and the bringing forth of the Decree , or the execution of that Threatning is another thing . Repentance will obtain both a Suspension and Repeal of a Sentence of rejection . In a word , God may cast out with his people , and not cast them off for all that : He may Censure them within doors , when he minds not to put them to the door : The Lord may say ; he cannot owne a Whore , and yet he is Married to her : and he threatens to cast off a Whore , that so he may keep still an honest Woman . 4. God may really and effectually cast out his People , when yet he doth not cast them off : A Whore may be put to the door and taken home again , Ier. 3. 1. A Leprous Miriam may be put out of the Camp and taken in again : God may not only say by his threatnings , but seem to confirm it by his Dispensations , that his People are out-casts , and yet He gathers the out-casts of Israel , Psal. 147. 2. The Lord hath oft times in his Dispensations so shewed himself to his People , testifying his Displeasures against them ; that even those who were more than common Counsellors with God. and were best acquaint with his wayes have had right sad apprehensions of total off-casting , Ier. 14. 19 , Hast thou utterly rejected Judah ? Psal. 85 , 5 , 6. Wilt thou be angry with us for ever ? Wilt thou draw out thine anger to all Generations ? Wilt thou not revive us again that thy people may rejoyce in thee ? And yet in the 9th . verse ( and O! if this were the answer for the Mourners and inquirers in Scotland , ) his salvation is near them that fear him , that Glory may dwell in our land . So that these are three very different things , 1. Gods casting out with his People . 2. His casting out his People . And 3. his casting his People off . 5. God may reject one Generation of a Church or Nation , as a Generation of his wrath , and yet his Covenant stand with the same Nation or Church : Witness that Generation with whom the Lord's Spirit was grieved fourty years , and whose Carcases fell in the Wilderness . 6. God may cast off the Incorporation of a Church or Nation , whereof sometimes he reserves a remnant to whom he will be gracious , and with whom he will establish his Covenant , Paul Rom. 11 at the beginning shews , that be with Israel as it will , God will not cast off his own Elect , such as he himself was . And Rom. 9. 27 : though a number like the sand of the Sea be destroyed , Yet a remnant shall be saved , as saith Isaiah chap. 1 , vers , 9. And that is the grand consolation , when all goes to all , That of all that the Father hath given him , Christ will lose none , Joh. 6. 39. A Son of perdition when he meets with a temptation may go from Christ's very elbow , both to Hell and the Halter at once : ' But however such may be lent to Christ to make use of in a common Service for a time ; yet certain it is , that they have never been given to him for Salvation . But yet God is good to Israel . Psal. 73. 1. But here two distinctions are fit to be remembered , The 1. is Paul's distinction Rom. 9 , 6. betwixt Israel and those that are of Israel . Common Professors , Carnal Hypocrites and unbelievers may expect little mercy in a time of publick off-casting of a Church or Nation . The 2d distinction is Hosea's in this Chapter , betwixt the Children of a Whore and the Children of her Whoredoms . This Whorish Church had lawfully begotten Children Ammi and Ruchamah , to whom the Prophet , who likwise himself was one , and a brother of those Children , is commanded to apply himself , and of these there were few in that time of publick Apostacy . But then in the 4th verse of this Chapter there are the ill begotten Children of her Whoredoms , whose names in the 1 Chapter were called Loammi and Loruchamah , and these were many . The Children of Whoredoms are those who comply in judgment or practice with the common course of a Churches Apostacy , whose Faith and Principles ( if they have any ) are not the fruit of the immortall seed of the incorrupted Word of God ; but of the inventions and Commandments of men , or the delusions and impostures of Satan , which their Adulterous Mother , the Church that so breeds them , ( who is damned for that she hath forsaken her first faith ) is so fond of . If a Woman be a gaudy , light Person , it may readily render her Children suspected : but if she be an arrand notorious Whore , then it is too likely , and in the case of Religion , it is almost necessary and certain , that si Mater Meretrix , Filia talis erit . If the mother be a Whore , the Daughter will be such also , and so the Proverb shall be fulfilled Ezek. 16. 44. As is the Mother so is the Daughter . Papists breed their Children Papists , and other Folk breed their Children such as they themselves are , and few Children make their Fathers Religion better : and therefore sad is the case of young ones that fall into corrupt times : and sad is the condition of these times wherein young ones are bred corrupt . There is little appearance , if Soveraign goodness interpose not , that they shall soon be better : Because a person ordinarly persists in those Principles wherewith they have been first possessed by education : for Solomon tells us that whatsoever way a Child is trained up in , he will not depart from it when he is old : and , quo semel est imbutarecens servabit odorem testa diu . A new vessel will keep the first scent long . But moreover there is real ground of fear , that such times shall still grow worse and worse : for evil beginnings have worse proceedings , they proceed ( saith the Prophet from evil to worse ; Jer. 9 , 3. And evil men and seducers , saith the Apostle , proceed and wax worse and worse , deceiving and being deceived . 2 Timoth. 3. 13. I hid me and was wroth , saith the Lord , Isai. 57 , 17. And he went on frowardly in the way of his heart : And what shall the end be ? and where will they stand ? if the Lord say not that also which followes in the 18. verse , I have seen his wayes , and I will heal him . Prelacy will breed Popery to which it naturally inclines . Profanness will make a straight path to Atheism and Barbarity . Ignorance will nourish superstition . Formality , Indifferency , Loosness , Lightness , and Luxuriancy of wanton-witted Preachers especially ( but God be thanked , their skill is not so good as their will , nor their wit so great as their wantoness , and they are like evil favoured old Whores out of case to do worse ; and therefore they must entertain their paramours with painting for beauty , and complement for courtesie ) will foster Heresy . Ceremonies straight way will learn to say Mass ; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lord help it . But the other sort of Children that are the Children of the Whore , yet not of her Whoredoms , but of her Marriage bed , are these whose Faith is the off-spring of that first Faith of the Apostat Church , and that unspoted chaste Religion which she professed , before she forsook her first Faith and brake her Covenant of Marriage ; and who owne their righteous Father , whom their Whorish Mother hath dishonoured and forsaken , and who with grief and shame make mention of the lewdness of their Mother , who mourn for her back-slidings , and plead ( as here in the 2d verse they are commanded ) for the honour and right of their Father : With these it shall not fare worse for their Mothers cause , for they are fellow sufferers of reproach with their Father , and they bear his name : nor will he deny his interest in them , they are Ammi , nor yet will he refuse them Fatherly kindness and Duty , they are Ruhamah to him : And though their base Mother by Adulterating her Faith doth forfeit her dowry of the priviledges of a true Church ; yet their Righteous Father will find himself obliged by their Mothers Marriage Covenant and contract , to give them the Inheritance of lawfully begotten Children : and they shall be kept and brought up in his House , when she shall be sent off to call her Lovers Baali , with her Adulterous Brats at her foot , who cry Father to Balaam . If I might insist , this consideration would clear the case well betwixt us and the Popish Church : But to speak to a purpose nearer us , If our Mother will Debord , let us tell her of it , and plead with her : If that cannot help it , let us be sorry for it : But let us not in any thing be partakers with her Adulteries , lest we be thought Bastards : Let us owne our Father , and Study to be like him , even to be living Pictures of his Divine Nature , that so it may be out of all question that we are his own lawfully begotten Children , when we Bear his Name upon our Foreheads , Rev. 22. 4. and that is , Holiness to the Lord , Zach. 14. 20. Now these are they , even these who study sound Faith , and sincere Holiness , that go the World as it will , and let Gods Dispensations and their own apprehensions say what they will , shall never be forsaken nor cast off of God , Psal 9. 10. Thou Lord hast not forsaken them that seek thee : Psal. 37. 25. David in his old Age who had seen many things in his time ; Yet never had he seen the Righteous forsaken . Joh. 6. 37. Him that cometh to me , sayes Christ , I will in no wise cast out , Heb. 13. 5. the Lord hath said , I will never leave thee , nor forsake thee . II. The Second grand Scripture Truth that is confirmed so solemnly in the context of this Scripture , is , That all the wayes of the Lord to his People are mercy and truth , Psal. 25. 0. We see in the former part of this Chapter , in the 8th . verse , so long as she obeys and serves God , what kindness he shews her , he lets her want for nothing : And though 〈◊〉 most shamefully playes the wanton under all ●●at Mercy , yet long he forbears her , and is still ●●ving her , till she begins insolently to reflect up●● the Lord , and to speak more kindly of her ●overs than of him : Then the Lord , as one that cannot endure to be so far disparaged , as to have said that there is any Service or Fellowship so ●ood as his , finds it now time that she be taught , ●●at she can no where do so well as with her own ●●st Husband : And this she must learn in the Wilderness , where he remembers mercy in the midst of ●rath , and as it were forgets what he had even ●ow been saying , and from threatning falls a comforting and alluring of her , and there intertains ●●r with the most convincing expressions of Love ●●d Respects . And we may mark especially in ●●e Text proposed , how the Lord loves not to tell ●●s people ill News , and that he desires , in a ●anner , to tyne his threatnings in the telling , if ●● could be for his Peoples good ; or , at least to ●ll them so cannily and convey them so artificial●● , and as it were , insensibly , and by the by ; and withall to drop them out so sparingly , as that they may neither hinder nor hide his great design ●● love and alluring Mercy . I will allure her , and ●●ing her into the Wilderness , and speak comfortably ●nto her : And when the Lord hath gained his great ●esign and hath once won the Heart of her , then followes mercy upon mercy and promise upon promise to the end of the Chapter ; where he de●ares that he will betroath her unto himself for ever in Faithfulness , and that there shall be ●● thing but inviolable kindness betwixt them in ●● time coming . The Lords Threatnings , Fro●● and Chastening Rods , are all necessary Mercy advancing the great Mercy of God's People in ●● nearer Injoyment of himself : And that which ●● its own nature , and at sometime is mercy , at ●nother time to such a person were no mercy , or cruel Mercy , such as are the tender Mercies of ●● wicked . But God will not shew wicked m●n Mercies , cruel Mercies to his People . I compare the mercy of God to his People , in all ●● wayes , to a white threed in a Web , 〈◊〉 ing through many dark colours . A child , or ●● that knows no better , will readily think at eve● disappearing of the white , that there is no wh●● there : But when they look to the inner-side , th●● find the white appearing there that was interrup●● and lost , as they thought on the other side . Ev●● so the mercy of the Lord , which indureth ●● ever to his People , runneth uninteruptedly alon●● all his dispensations to them ; and if they point● any black part of the web , and ask , where●● your white threed now ? if they pitch upon a●● sad dispensation of Providence , and ask , what mercy is here ? I will bid them , look to the inner-si●● for we must not judge by appearance , but we m●● judge righteous Iudgment . There is a disappeari●● white threed of mercy on the innerside of all blackest and most afflicting lots of Saints , and ●● any have not the faith to believe this in an h●● and power of darkness , yet I shall wish them ●● patience to wait , till they see the white threed ●yth again in its own place , and till they find undenyable mercy , that will not suffer it self to be mistaken , tryst them upon the borders of that dark valley : for mercy follows them all the days of their life Psal. 23. 6. and sometimes it will compass them round about Psal. 32 , 10. In a word all the very outfallings that are betwixt God and his People , they are amantium irae that is but amoris redintegratio , ●overs cast out and agree again , and they cast not out but that they may agree again : and so are God and his People , mercy shall conclude all that passes betwixt them : and that mercy is joyned with truth : for God hath said it , and he was never yet worse than his word to any ; but to many very oft much better . You see here ( which confirms the point not a little ) what a wilde ●iece she is , to whom the Lord does all this , neither minding God nor his Covenant nor Commandments ; but courting her lovers and following her lightness : and yet the Lord pursues her , ●ight and litle worth as she is , courts her , and invites her to come home . All this is strange , and yet all this is but like God , that the Holy One of Israel should thus like the Adullamite Judah 's friend Gen. 38. go to seek a Harlot by the way side . But consider . 1. That when the Lord Married her , he knew all the faults that followed her , and ●ook her with them all . If God had not known before what she would prove , it might be strange that thus he suits her : but if there be any thing to be admired here , it is his first love to her whom he knew to be such an one . But 2dly consider where will the Lord do better ? Where is there any in the World that without his own undertaking would serve him otherwayes ? And therefore till the Lord find a better match , he thinks ( and with all reason ) even as good hold him at his first choise : Especially since 3. He knows of a way how to gain her : And 4. sees her already rewing her courses , and saying that she will return to her first husband . And by all this 5. he will let it be seen that he is not so unstable and light as she is . She could find in her heart to entertain others in his place , and surely she was not ill to please , that could take an Idol in his rooms : but yet he will make it manifest to all the World , that he is God and changes not ; and therefore he will mantain his old kindness to her , and will remember the love of her espousals , and the kindness of her youth : For 6. Foolish as she was , he had gotten more love of her in former times , than he had gotten of all the World besides . And thus the very case stands betwixt God and his deboarding Children and backsliding People unto this day . III The third great Scripture truth that is here solemnly confirmed is this , That Gods way will his People is not the manner of men . 2 Sam. 7 , 19 Hosea 6 , 7. They like men transgress the Covenant and Chap. 11. 9. He like God and like himself ( and there is none like unto him : for if any were like him , he were not himself ) will not exe● cut the fierceness of his anger , nor return to destroy them ; because he is God and not man , Jer. 3 , 1. The● say if a man put away his wife , and she go from him and become anothermans , Shall be return unto her again ? ●●all not that land be greatly polluted ? but thou hast ●ayed the Harlot with many lovers , yet return again ●nto me saith the Lord. Now that Gods way with ●is People , is not the manner of men , warrands them to expect from him things not ordinary : ●or it was the greatness of his extraordinary kindness to David that made him say so of God : yea ●● warrands them to expect above expectation . Isai. ●4 . 3. Thou didst terrible things that we looked not ●●r . Yea more , it even warrands them to expect above admiration . Zech. 8. 6. If it be marvelous ●● the eyes of the remnant of this People in these dayes ; should it also be marvelous in my eyes , saith the Lord of Hosts ? And the Ground of all is Isai. 55 , 9. Because as the Heavens are higher than the earth , so are ●●e Lords ways higher than our ways , and his thoughts than our thoughts . This is solemnly confirmed in ●he Text proposed : where we have such a stupendious strange inference , a Therefore that ( considering what hath been last said ) all the World cannot ●ell Wherefore : a Therefore , that if it had been left ●o all the World to supply what follows it , considering what hath immediatly gone before , I doubt it could have entered into any created heart to have once guessed it . She went after her lovers and forgot me saith the Lord , and therefore I will allure here and comfort her . To this Therefore is well subjoined , Behold , which observation teacheth Admiration of what we cannot reach to satisfaction : Only , from all this , let us consider , whether the great sin of limiting God be not too ordinary , and too litle abhorred an evil amongst us . We frame to our fancy a litle modest God forsooth that must not take too much upon him : and by those fancies we model our Prayers , and returnes , and pardons of sin , and accounts of Providences , and events of dispensations , and all things . And if that be not to have another God before the true God , I have not read my Bible right , nor do I understand the first Commandment . But now after that I have wandered so long before , though , I hope , not beside the purpose , I am yet but entering the Wilderness . SERMON Hosea 2 : 14 : Therefore behold , I will allure her , and bring her into the Wilderness , and speak Comfortably unto her : A Wilderness is a land of darkness Ier. 2 , 31. and whilst I but look into the Wilderness , I am surrounded with the darkness of a mysterious transition in the particle Therefore . But when I begin to enter , and while my foot standeth even upon the borders of darkness , I see a light shining out of darkness , Psal. 119. 130. the enterance of thy words giveth light , it giveth understanding unto the simple . This lights me over the border . where being come , I hear a voice which bids me Behold , and beholding I see a strange Wherefore , of this strange Therefore , and it is this , that by any means the Lord must have his Peopl's heart , and be sole owner of their love without a Rival or partaker . In the close of the former verse , she forgot m● saith the Lord : that I cannot suffer , and therefore will allure her , Behold I will allure her . She forgot me and could not tell wherefor , except it was for my indulgence , and that I spilt her with too much kindness ; as it is written for my love they are my enemies . And I will pursue her love , and follow her for her heart . I will allure her , and I will tell her wherefore not : Not for your sakes do I this saith the Lord God , be it known unto you ; Be ashamed and be confounded for your own wayes , O house of Israel . Ezek. 36 , 32. But I will not tell her wherefore , but so it must be : therefore I will allure her , and if my former kindness and indulgence was a fault ; ( for the Prosperity of fools destroyes them , Prov. 1. 32. ) that shall be mended : I will bring her into the Wilderness ; For she is so wild that I must tyne her before I win her : I must kill her , before I make her alive : I must loose her , before I find her : I must cast her down before I comfort her ; And therefore I will bring her into the Wilderness ; and I will speak comfortably unto her . All this we are willed to Behold . Therefore Behold . &c. In the words then we have these four things distinctly so be considered . 1. The Note of observation Behold . 2 , The intimation of the Churches condition , I will bring her into the Wilderness . 3. The Lords great design upon his Church in this and all his Dispensations to her , I will allure her , which rules all the vicissitudes of her divers Lots , as means depending in a due Subordination upon this high end , whereinto they are ●ll to be resolved , as into the last cause and reason . This great design of God upon his People , is as the Principles and fundamental propositions of Sciences , which prove all particular conclusions , whilst themselves only remain unproven by infe●ence , as being received by evidence , of all that ●re but acquaint with the terms . For if it be asked , wherefore God will afflict his Church and bring her into the Wilderness ? The answer is , because he will allure her : And wherefore will he comfort her ? Because he will allure her ; He must have her heart as I said before . But if it be asked , and wherefore will he allure her ? What sees he in her , That thus he should Court her for her Kind ness ? That must answer it self , that is the therefore that hath no wherefore , but. Even so Lord , for so it pleases thee ! 4. I shall consider the juncture and coincidency of her Afflictions and his Consolations ; I will bring her into the Wilderness and speak comfortably unto her . Therefore behold . FRom the first thing then , the Note of Observation we have this Doctrine , That it is our Duty ( and a weighty one ) well to consider the Lords wayes with his People and his Works towards them . Therefore behold . &c. When God bids us behold , it is sure we shall have something worthy of the seeing . Now that this is a concerning Duty , seriously to observe the Lords works and wayes towards his People , is confirmed By these three things from the Scripture . The 1. is , Scripture Commands to this purpose , such as the many Beholds that the Lord either prefixes or annexes to his works , whereof we have one in this place ; and Psal. 37. 37. We are commanded to mark and behold the end both of the upright and of the transgressours . And to the head of commands ( because I love not to multiply things without great necessity ) I refer all these things that are proper pertinents and pendicles of a command . 1. Exhortations , such as Ier. 2. 31. O generation see ye the word of the Lord. 2. complaints and expostulations such as Isai 26. 11. Lord when thy hand is lifted up , they will not see . 3. Promises , such as Hosea . 6. 3. Then shall ye know , if ye follow on to know the Lord &c. 4. Threatnings , such as Psal. 28. 5. because they regard not the works of the Lord , nor the operation of his hands he shall destroy them and not build them up ; with Psal. 50. 22. Consider this ye that forget God , lest I tear you in pieces and there be none to deliver . 5. Commendations , such as Psal. 107 , 43. whoso is wise and will observe these things &c , Hosea 14. 9. And he that was a wise man and a great observer tells us Eccles. 2 , 14. that the wise mans eyes are in his head . 6. We have also Discommendations and Exprobrations wherewith the Lord upbraids such as observe not his works and ways Isai 42. 18. they are deaf and blind that will not see : yea Ieremy 4 , 22. calls them Sottish , and the Psalmists call them Bruits Psal 92 , 6. So then by the command of God which is the undoubted determiner of Duty it is a necessary concerning duty to observe the Lords works and ways towards his People . The 2d . thing that confirmes the point , is this , That the Works of God are wrought before his People for that very end , that they may observe them : and he makes his ways known to men , that all men may observe him : take but one pregnant place for this . Isai 41 , 20. That they may see and know and consider and understand together , that the hand of the Lord hath done this , and the Holy one of Israel hath created it . The Holy one of Israel is no Hypocrite , and yet he doth all his works to be seen of men . The third thing that confirmes the point is , the usefulness of the works of God : There is never a work of God , but it hath some excellent instruction to men that will observe them : every work hath a word in its mouth . There is something of use in every one : God speaks no idle words : every word of God is pure , yea his words are like Silver tryed in the furnace seven times : there is no dross nor refuse in the Bible : the light of Israel and his Holy One works no unfruitful works , like the works of darkness : Gods works of Providence are an inlargement and continuation of his first piece of Creation ; and if the first edition of his works was all very good , perfect and unreproveable ; how excellent to all admiration must the last edition be , after so many ? But who is wise to understand these things , and prudent to know them ? who hath these two useful volumes of the word and works of God bound in one , and so makes joynt use of them in their dayly reading ? But howbeit many are unlearned , and to many the book be sealed , yet there are rare things in the book . So then since the works of God are so useful , it concerns us to observe them as things tending , even as also they are intended , to our great advantage . And upon this very useful consideration , we will find our selves obliged to observe seriously the Lords works and ways to his People ; except we can answer that question , wherefore is there a price in the hand of a fool to get wisdom , seeing he hath no heart to it . Prov. 17 , 16. I shall not here mention that which is , if not a strange confirmation , yet a clear illustration of the Doctrine ; and it is the practice of Saints in Scripture who have been diligent students of all the works of God universally , and particularly of his ways to his People : and some have been such proficient by their observations , that they have been able to leave us a perfect Chronicle , with a diurnal account of events in their time , as the Scripture-Historians ; others have searched so deep , by the special assistance of him that searcheth all things , even the deep things of God , that they have been able to frame us certain and everlasting Almanacks of the state of future times ; as the Prophets . But to pass these , as being acted and assisted by an extraordinary motion and measure of the Spirit of God , Look we thorow all the Scriptures , how Religious observers of the works of God and his ways whether in general to his People , or to themselves in particular , we find even ordinary Saints and extraordinary persons in their ordinary conversation to have been . Now being convinced that it is our concerning Duty to observe diligently the works of God , and his Dispensations to his People : Two great Questions require to be answered for our further satisfaction , and better instruction in this Duty . 1 , VVhat are we specially to observe in the works of God and his Dispensations to his People ? 2. How are we to observe the works of God ? To the first Question then , be it presupposed , 1. That there is no work of God , nor any thing in any work of God , how common and ordinary soever , that is not excellent and Glorious , and worthy to be searched out , Psal. 111. 2 , 3 , 4. But 2. Of all the works of God , some are more Glorious and observable than others , and of every work of God , some things are more excellent and searchworthy than others . 3. That we are not able to observe or take up fully any work of God ; far less all his works . Eccles. 8 , 17. Whereupon it follows in all reason 4. that we are to apply our selves to the observation of some things especially in the works of God. Otherwise as by a perpetual endless divisibility , of the least continuous body ( according to the principles of Peripatetick Philosophy ) a midges wing may be extended to a quantity able to cover the outmost Heavens : so the observation of the meanest work of God , may abundantly furnish discourse deducable to perpetuity . But then what shall come of short-breathed man , whose days are an hand breadth , in the attempt of an impossibility ? he mustly by the gate , and leave the rest ( as Italians do their chess playes ) to be told by his posterity . Wherefore I shall but hint compendiously at these four things chiefly , to be observed seriously in the works of God , and his ways towards his People . 1. We would consider and observe seriously the works themselves with all their circumstances , and this is a part to know the times , to know what the Lord is doing to his people in the times none would be such strangers in Ierusalem as not to know the things that happen there in their days Luke 24 , 18. David Psal. 143 , 5. can say , I meditat on all thy works , I muse on the work of thy hands . We might think him a bad Mariner who being at sea should not be able at any time to tell from what airth the wind did blow ; and we may think him a litle better Christian who can give no account of the times , nor of the Works of God in the times ; and knows not , it may be cares not , how the wind blows upon the Church and People of God. Every one that would be worthy of their roome in the time , would study to be acquainted with the accidents of divine Dispensations in the time ; not out of Athenian curiosity , but Christian inquiry ; But if it be asked , how far is it betwixt Antioch and Athens ? or plainly what difference is there betwixt Christian inquiry and Athenian curiosity ? it may not be amiss ( as Paul inpassing by beheld their devotion Act. 17. 23. ) by the way to take notice out of Act , 17. 19. 20. 21. of these three properties of Athenian curiosity , which difference is from Christian inquiry , 1. It runs all upon new things ; Even the Ancient truths of the Gospel , and the best things in Gods dispensations , if once they become old and ordinary , do not relish with curiosity . 2. Curiosity satisfies it self with telling and hearing of those new things ; it hears to tell , and tells what it hears , and tells that it may tell , and nothing els , as the Text says ; it is taken up with the report of things more than with the things ; it is an empty airy thing . 3. It is a time spending thing : they spend their time so , sayes the Text : Curiosity like nigards can spend well upon another mans purse , and give liberally of that which is none of its own : let no man trust his time to Curiosity , which will be sure to give him a short account of All spent . But for further satisfaction in the difference betwixt Athenian curiosity and Christian Inquiry , let all that be considered which rests to be answered to both the Questions proponed before , upon a particular survey whereof , we shall be able to give a more distinct judgment in the case of this difference . Only as it is kindness not curiosity that makes men inquire , how their friends do : so where there is true kindness to the People of God , it will kyth in a solicitous inquiry concerning their state in all things . But , as the man asked Christ , who then is my neighbour ? so may the Church and People of God justly ask , But who is my friend ? she sees so many as the Levite , pass by on the other side , who never turn aside , so much as once to ask how she does , and to whom all is as nothing that she suffers . Lament . 1. 12 , Is it nothing to you all ye that pass by ? &c , Let it be remembred then , that the works of God themselves with all their circumstances be duely considered . The 2d thing to be observed in the works of God , is , the Author and hand that worketh these works . This the Saints have observed in the works of God , Psal. 39 , 9. this they will that others may observe , Psal. 109 27. This all may , and ought , and shall in the end see Psal. 9 , 16. Isai 26. 11. who ever be the Amanuensis or what ever be the instrument , Gods works , as Pauls Epistles , are all given under his own hand , with this inscription , all these have my hands done . The Scripture hath diverse expressions to this purpose , of the finger of God , the hand of God , the arme of the Lord , and God himself appearing in his works , intimating the gradual difference of manifestations of a Providence , appearing sometimes more darkly , sometimes more clearly in the works and dispensations of God. And yet even the smallest character of providence , if men had on their Spectacles , is sufficiently conspicuous and may be discerned that it is the hand writing of the Lord , for that it hath a peculiar stampt of Divinity that cannot be counterfited . If God creat but a louse in Egypt , that is an original whereof the greatest Magicians can give no copy : because it is the finger of God Exod. 8. 19. And yet many read the Epistle without the inscription ; many see the hand work , and not the hand ; the Work , and not the Worker . Not to speak of Heathen Atheists , of whom some have been darkned with the fancy of a voluble blind Fortune : others dammished with the impression of on inflex●●●e inexorable fate : both equally opposed to the ●th of a wisely contrived and freely exercised ●●ovidence . Nor to speak of heretical Maniche● who attributed all evil events of sin or pain , to ●e Daemoniacal influence of a malum principium an dependent unprincipiated Principle of evil , in ●ain speech , a Devil-God : nor of malicious blas●emous Iews , who , albeit that they could not ●ny , that notable Works and Miracles were ●ought by Christ , yet calumniously attributed at , which was the finger of God , to Beelzebub ●e Prince of Devils . I say , not to mention these , ●w many are there in all Generations , who have ●gmatically received the true principles of a gene● Providence , that , either of neglect , do not , of infirmity and mistake cannot , or of malice ●ill not see , the hand of God in particular events : ●nd therefore we have this frequent Conclusion Gods dispensations whether of mercy or Judg●ent , then shall they know that I am the Lord. Unbelief of a providence looseth all the pins and ●aketh the whole frame of Religion : and the ●●th and actual observation of a Providence sixeth that Atheisme looseth . Upon this pin of an observed Providence , the Saints do hang many excellent vessels of greater and smaller quantity . ●nd what doth not David build upon this foundation ? the Lord reigneth . Let us then observe ●rovidence ruling in all dispensations , and in every one of these , let us with old Eli , both see , ●d say , it is the Lord : and whether dispensations be prosperous or cross , let us remember him th● hath said , I make peace , and I creat evil . On●● let not the observation of providence either slaken our hands in any good Duty : This evil i● the Lord , wherefore then should I wait any longer 〈◊〉 him , was an ill use of Providence . And this is b● like the rest of Satans and Unbeliev's Conclusion Nor 2. Let it strengthen our hands in any sin● project or practice . It was the Devil that 〈◊〉 cast thy self down from the pinacle because he hath ●●ven his Angels charge of thee . Let us not take Providence 3. for approbation of our practice : Senacherib who could say that he was not come without the Lord against Ierusalem . It was a wick●● word in David's enemies to say , God hath fors●●● him , let us persecute and destroy him : But David 〈◊〉 of another spirit , when God delivered Saul i● his hand : let not my hand ( saith he ) be upon b● for wickedness proceedeth from the wicked , saith the Proverb of the Ancients . 4. Let dispensations of Providence be determining evidences of our state before God : for all things 〈◊〉 alike unto all , and and no man can know either ●● or hatred by all that is before him , Eccles. 9 , 1. ●● a great vanity in a wicked man to think the 〈◊〉 of himself for prosperity . And it a great weak●●●● in a Saint , to think the worse of himself for affliction and adversity , albeit all these come from the hand of the Lord. And yet none are hereup●● allowed to be Stoically or stupidly unconcerned 〈◊〉 the vicissitudes of differing dispensations : for ●●cles . 3 , 4. there is a time to weep and a time to 〈◊〉 time to mourn and a time to dance . And chap. 7. 14. the wise God by the wise mans mouth bids us , in ●he day of prosperity be joyful , but in the day of ad●ersity consider . The 3d. thing to be observed in the works of God and his ways to his People , is the Properties and Attributes of those his works : for as omne ●actum refert suum factorem , every thing made re●embles its maker ; so in the works of God generally , and more specially in his ways and dispensations to his own , we have a lively draught and ●elineation of all the attributes of the blessed Worker . Here is displayed the soveraignity of God which is exalted equally above limited ●oyality and licentious Tyranny : for the Kings ●●rength loveth judgment , Psal. 99. 4. The Soverignity of God flows from his unlimited Indend●nt nature , is founded upon his transcendent un●erived right in his creatures , and runs in this method , 1. he is over and before all things : 2. all things are of him : 3. all things are his : and therefore . 4. he may do with his own what he will : ●e is the only potentat , and to him belongs the Kingdom , the power and the glory for ever , Amen . This ●overaignity of the works of God , or of God in ●is works , is a common pass-key that will open all ●he Adyta , the secret passages of the most mysterious reserved works of God , in his most surprizing ●ispensations to his People , and gives the only answer to Questions about many of his dispensations otherways unanswerable : instance these few . Question . Why hath the Lord elected one to Salvation , and appointed another to Damnation and that , it may be , of two Brethren , as Iaca● and Easu Twins born , where all things are equal in the Object ? Answer . Because the Potter hath power over the clay to make of the same lump one vessel to honour and another to dishonour , Rom. 9. 21. Question 2 : Why , i● pursuance of the design and accomplishment of the work of our Salvation , did the Lord bruise his own Son and put him to grief ? It pleased the Lord Isai 53. 10. Question 3. Why doth the Lord shew mercy to one , and harden another ? Answer . So he ●● Rom , 9. 18. Question 4. Why to all those that an● really in a state of Grace , doth the Lord dispens● Grace so differently in time , measure , method manner and other circumstances ? Answer , th●● is as the spirit of God will 1 Cor. 12 , 11. Question 5. Why doth the Lord distribute an equal reward of Glory to those whose works and service i● very unequal in the World ? Answer . Because it is lawful for the Lord to do what he will with ●● own . Math. 20. 15. Question 6. Why doth the Lord vouchafe Grace to those most ordinaril● who naturally ly at the greatest disadvantages , ● that the Poor , the Fools , Babes , yea the most desperat forlorn sinners , Publicans and Harlots , a● called and do receive the Mysteries of the Kingdom of Heaven and enter thereinto , whilst th● Wise , the Mighty , the Righteous , Civil , Well Natured and Well bred Pharisees are passed by ? Wh● should all this be ? Answer . Even so father for so seemed good in thy sight . Math. 11. 26 , Question 7. Why doth the Lord choose one People , and ●ation to make them his People , bring them with 〈◊〉 the bond of his Covenant , and give them a free ●●spensation of his ordinances , whilst he doth not to others , and loves them that are of themselves , may be , the least lovely ? Answer The Lord loves and chooses , because he loves and chooses ●eut . 7. compare the 7 , and 8. verses . Question 8. ●●w comes it that the Lord surprises his Saints any times with such unexpected kindness and ●ercies , as distress their wits and dash their mo●sty so , that they are equally ashamed and ignorant of that kindness , wherewith they are so loaded ●d weighted without wearying , that they are ●terly at a loss to express , let be to requite it ? hence is all this , I say ? Answer . Because Gods way with his People , is not the manner of man : And what can David say more to it ? 2 Samuel 19 , 20. Question 9 , But how is it that the Lord withdrawes his comfortable presence many times ●om his People , when they are most earnest to keep ●m , and solicitous to entertain him ? Answer . ●hat is as he pleases , Cant. 2 , 7. It becomes us well to ●ait his Dyets , and it as well becomes him to be ●aster of his own Dyets . Question 10. Why is it ●at the Lord gives many of his finest and most ●oly Saints , such a sad inward life of desertions , ●ears , Tentations , that are able to distract even a ●ise Heman from his youth ? and to make them ●iferenters also of such Exercises ? Answer , I find ●is Question made by Heman Psal. 88 , 14. but I ●nd no answer to it . And it may be , the Lord would have said it is ill speired . The just answer to this and such like Questions is , Job . 33. 13. G●● gives not account of any of his matters . Question 11. ● dispensations how is it that either all things f● alike to all ; or if there be any odds of Lots , the worst falls to the Saints in this life ? And that som● times men that are singulary Holy are strangely afflicted ? as Iob. Answer . Job 9 , 22 , 23. This ●● one thing , therefore , I said it : he destroyeth th● perfect and the wicked , if the scourge slay suddainly , he will laugh at the tryal of the innocen● O Soveraignity becoming him only who doth ● Heaven and Earth whatsoever he pleaseth ! Th● next property and attribute of God observable i● his works , is wisdom : and this sweetly influence the former : for albeit God always will not , yet always he well can , give a good account of his ma●ters : known unto God are all his works , from the beginning , Act 1● . 18. Yea the Lord som● times manifests the wisdom of his works evidentl● and eminently , to his Peoples admiration rath●● than satisfaction , and lets them see more wisdom in his dispensations than they can fathom : O th● depth ! Rom. 11. 33. I dare not cast my self into the depth of this wisdom of God in his dispensations , lest I be not able in haste to recover my self Only let us mind that what we know not now ●● God 's mind in his dispensations , it may be w● shall know afterwards to our great satisfaction We should likewise observe in the works of God Power , Holiness , Justice , Goodness ( whereo● more in the sequel of our discourse ) and particularly we would observe the Truth , for which the Psalmist so much commends the judgements and ●nd works of God : we should observe , how every work of God verifies some word of his book , and ●ow all fulfills the whole . We find it frequent in the mouth of Christ and his Apostles , and sure it was first in their eyes : thus and thus it was done that the Scriptures might be fulfilled . The works of God are an enlarged Commentary of ● daily new edition upon the Word of God. And be sure , this shall not be an Orleans gloss that will overturn the Text ; nor will the only wise God so far forget himself , in the least to counter work his Word . And if thus we observe the correspondency of Gods Works with his Word , our Song shall be : as we have heard , so have we seen in the ● City of our God. And that according to his name so is his praise to all the ends of the earth . Psal. 48 , 8 , 10. Only let us be sure to have the Word on our side , if ever we would expect good of the Works of God : for if Gods word be for us , himself is on our side ; & if God be for us , who shall be against us ? who is the man , what is the thing ? neither death nor life &c. The Fourth thing to be observed in the works of God is the voice of them . Gods words have a hand , and are active working words : his Works have a tongue , and are speaking works : his words may be seen . Ier ; 2. 13. O generation see ye the word of the Lord : and his works may be heard , Mica . 6. 9. the Lords voice cryeth to the City , and the man of wisdom shall see the thy name , hear ye the rod and him that hath appointed it . There is both a visible Voice and name , and an audible Rod. Men have no ears for Gods Word or if they hear it , they dally with it , and make i● but what they please , darkening it with the du● of their Carnal self-pleasing glosses : but God hath another Voice , the heavy voice of a bloody lashing rod : that Voice will cause men hear , and i● speaks so distinctly that it will make the meaning of a despised Word so plain , that it shall be even visible what God would say to such hearers . As the Apostle sayes . 1 Cor , 24 , 10. there are so many kinds of voices in the World , and every voice hath its own signification : So the several works o● God have their several signifying voices to the Sons of Men. Some Works of God have a Voice o● Instruction : some have a voice of Lamentation : Jesus once weept over the City Ierusalem with the proper voice of his Body : Jesus often weeps over Cities , Churches , Provinces and Kingdoms with the Metaphoricall voice of his Dispensations : some works of God have a voice of gladness and singing Psal. 9. 4. thou Lord hast made me glad through they work Some have a voice of Victory and Triumph and dividing the spoile ; I will triumph in the works of thy hands ibidem , in that same verse : Miriam sang Exod. 15 , 1. the Lord hath triumphed Gloriously ; and Psal. 47. the Lord is gone up with a shout , the Lord with the sound of a Trumpet Sing praises to God , sing praises , sing praises to our God , sing praises . Some Works of God have the voice of a Lyon roaring , some of a thunder cracking , some of waters rushing : some Works of God have a still whispering voice , some have ● clear speaking voice , some have a loud crying voice . The still voice whispers in the Conscience , the plain clear voice speaks in the Word , and the loud voice cryes in the rod : the Lords voice cryes to the City , hear ye the rod and who hath appointed it . Now they hear and observe the voice of God's Works that make the true use of every dispensation that it requires , that lament when the Lord Mournes , that dance when he Pipes , that tremble when he Roares , that hearken when he teaches , that answer when he calls : and thus every Godly Soul is an Eccho to the voice of God : The spirit says come , and the Bride says come : The Lord says return , and the sinner says , behod we come : He says , seek ye my face , and the Soul says , thy face will I seek O Lord. But as Christ says , it is only he that hath an ear who will hear , and ( as the Prophet Micah says ) it is only the man of wisdom that will see Gods name and hear the Rod. And I take him to have a bad ear , and little skill in discerning voices , that cannot give the Tune of God's present dispensations to his People in these Nations . But it will appertain to the answer of the next question , to give the particular notes of this tune , and to hold forth the proper uses of present dispensations to the Church and Saints of God. The 2d Question proponed was , how are we to observe the Works and dispensations of God ? To the Question I answer , that we are to observe the dispensations of God. 1. with selfdenyal and humble diffidence of our own wisdom and understanding . There is 1. so much of mystery in th● dispensations of God. Verily thou art a good that h●est thy self O God the Saviour of Israel , Isai 42 , 15 And 2dly So many even good observers , Godly men , have verily mistaken so far in their apprehensions of Divine dispensations , ( Witness Job and his freinds who darkned counsel by words without knowledge ? Iob 38. 2. and 42 , 3. whereupon the Lord poses ●ob in the former place , and which he freely confesses in the latter ) That it is needful in this point , if in any , to hearken to instruction Prov 3 , 5 , 7. lean not to thine own understanding : be no wise in thine own eyes . Humble David though wise David , who for his discerning was as an Angel ●● God 2 Sam , 14. 17. would not exercise himself ●● matter too high for him , Psal , 131 1. whereof the dispensations of God are a high part , which h● acknowledges to be too hard for him to understand Psal. 73. 16. And his Son Solomon whose wisdom is so renowned , taxes all rash and unadvised inquiry into the works of God Eccles. 7 , 10. There is no safe nor true discovery of the Works of God but through the prospect of his Word Psa● 73. 17. We must ●o to the sanctuary with Gods Works the Word will let us see , that wicked men are se● upon slippery places , even when they seem to stand surest , Psal. 73. 18. And when their roots are wrapped about the earth , and they see the place o● Stones , while they lean upon their House and holy it fast , While they are in their greenness , they are cut down , and as the rush they wither before any other herb . Iob. 8. 11. and foreward . Yea whilst the Saints look not upon their own state and Gods dispensations to them , according to the Word , they are ready to mistake right far . I said in my prosperity , my mountain stands strong and I shall never be moved : thou didst hide thy face and I was troubled . And upon the other hand , when I said , my foot slippeth , Thy mercy , Lord , it held me up : Wherefore let us ay be ready to hearken to better information , in our apprehensions of Divine dispensations and particular events , remembring that all men are lyars . But for the general issue of things , we may be well assured without all fear of mistake , That it shall be well with the righteous , and ill with the wicked : for this is the sure word of Prophesie Isai 3. 10. 11. Yea not only shall it be well with the Righteous in the end , but every thing how cross soever in the way shall conduce and concurr to work his wellfare : And this is a truth that shall never fail , and wherein there is no fear of mistake , Rom. 8. 28. And the Scripture abounds with Noble instances of this truth . But by the contrary , all things how prosperous soever that fall to the wicked in his way , shall in the end redound to his woe , and turn to his greater misery : of this likewise there are in Scripture instances not a few . Learn we then to observe dispensations of particular events with humility and submission to a better Judgment . 2dly We must observe the works of God with Patience , if we would know the Lords going forth we must follow on to know Hosea 6. 3. In our observation of dispensations we must not conclude at a view nor upon their first appearance . There is I , so much of surprisal in many dispensations , that often they escape our first thoughts : verily , says Jacob , God was in this place , and I knew it not Genes . 28 , 16. when the Lord brought back the captivity of Zion , sayes the Church , we were as men that dreame Psal. 116 , 1 , When the Angel delivered Peter , he wist not whether that it was true that was done ; but thought he saw a vision Act. 12 , 9. There is 2 , oft times much Error in our first thoughts of things that needs to be corrected by second thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , second thoughts are the wiser . I say ( ays David ) I am cut off from thine eyes ; but I said it over soon , I said it in my haste , I took no leasure throughly to consider the matter : And therefore I will look again toward thy Holy temple , I looked , but I must look again ; I said , but I must say again . The Scriptures gives many instances , of the Saints mistaks and errors in the first thoughts of Gods dispensations : and in these pat●untur aliquid humani , they are but like men . Somtimes again 3 , the Lord goes thorow in his dispensations by a method of contraries : he brings his People into the dark , before he cause light shine out of darkness ; he brings them ( as the Text says ) into the driery Wilderness , and there he comforts them ; he wounds before he heal ; he kills before he make alive ; he casts down before he raise up . And therefore there is need of Patience to observe the whole course of dispensations and their connexion : for if we look upon them by parts , we will readily mistake in our Observation . I find likwise 4. In many Dispensations a reserve , the Lord keeping up his mind , as it were to bait and allure his People to observe : Verily thou art a God that hidest thy self O God the Saviour of Israel , Isai 45. 14. O Lord we cannot see what thou wouldst be at : what I do thou knowest not now ( sayes Christ ) but thou shalt know afterwards . Like a man if he see his hearers slack their attention to a serious discourse , he breaks off and pauses a little , to reduce them to a serious attention : so does God in his works to gain us to a diligent Observation . Threfore in our Observation of Dispensations , we would be like Abraham's Godly servant Genes . 24 , 21. he held his peace , to wit whether the Lord had made his journey prosperous or not . Moreover 5. in some Dispensations the Lord uses a Holy simulation , and makes as if he would do that which he hath no mind to do . Sometimes he makes to take leave of his People before he tell his Erand , Let me go says he to Jacob , when Iacob was but yet beginning to know that it was he , and ere ever there was a word of the blessing , which he came to leave with Iacob for his encouragement in his encounter with his Brother . And Christ made as if he would have passed by his Disciples at Sea : and the like semblance he made Luke 24 , 28. Now if we can have the patience to observe , we will sometimes see the Issue of Dispensations other than it appeared . And for patient Observation of Dispensations 1. respice finem a good advice , Behold the end . Psal. 37 , 37. It is the end that we are bidden mark and behold , a● I said above . We must not conclude of Dispensations neither by appearances nor parts : We must wait till we see every part do its part : for all works together Rom. 8. 28. And 2 , respice usque finem , Behold or observe to the end , is an other direction necessary to the practice of the former : whose would see the end must behold with patience to the end . Daniel 12 , 8. enquires concerning the end of things , and he observes till the time of the end , he looks thorow all interveening times of the accomplishment of these events manifested to him ; so albeit none of us hath a prophetical Spirit to lead us thorow future times , yet the Faith and Patience of Saints teaches us to wait all our appointed time . In our patient Observation of Dispensations we must be like the Prophet Isai 21 , 8. where he saith I stand continually upon the watch tower in the day , and I am set in my ward whole nights . My soul waits for the Lord sayes David . more than the watch waits for the morning Psal. 130. 6. I say more than they that wait for the morning , and by such patient Observation he had seen many a foul night have a fair morning : Sorrow may be at night , but joy comes in the morning . Psal 30 , 5. 3dly We should observe the Lords Dispensations with Search and Secrutiny Psal. 77. 6. my spirit made diligent search . 1. We should search the Lord's affection in Dispensations , and whether they be in mercy or in wrath : many get their will and asking in wrath Psal. 78. 30. 31. some are rebuked and chastened , but not in wrath nor displeasure as David Prayes for himself Psal. 6 , 1. Therefore the question would be Ier. 14. 19. hast thou rejected ●udah ? hath they soul loathed Zion ? 2dly We would search the Reasons and procuring causes of sad Dispensations Iob 10 , 2. shew me wherefore thou con●endest with me ? 3dly We would search and inquire ●nent the event of Dispensations , wilt thou not revive us again that thy People may rejoice in thee ? Psal. 85. 6. We are allowed likwise 4thy to search and enquire anent the continuance of Dispensations : to this purpose we read in Scripture many a how long Lord ? In sad Dispensations likwise 5ly we should search for solid grounds of comfort , and for this we should remember bygone times , and remember the kindness we have tasted of in them , Psal. 89. 49. Lord where are thy former loving kindnesses Psal , 77. 10. I will remember the years of the right hand of the most high . But in the Observation of Dispensations our search would be , 6ly chiefly about our Duty : our main question would be , Lord what wilt thou have me to do . Act 9 , 6. And our great Petition with David must be , lead me O Lord in they righteousnes because of mine enemies , make thy way straight before my face , Psal. 5. 8. teach me thy way , O Lord , and I will walk in thy truth : unite my heart to fear thy name Psal. 86. 11. 4. We should observe the Dispensations of God with Regard , the challenge is Isai 5. 12 , that they regard not the work of the Lord. This Regard is a due judgment and estimation of the works of God with reverence becoming the Majesty , worth and excellency of the worker , and the works , and that leaves an impression of Piety and Religion upon the heart of the Observer : according to that pathetick exclamation Rev. 15 , 4. who shall not not fear thee , O Lord , and glorify they name ? for thou art Holy : for all nations shall come and worship before thee : for thy judgments are made manifest . Due Observation of the works of God is a great curb to Atheisme and Prophanity : and Atheisme and Prophanity are as great enemies to due Observation of divine Dispensations . Put men in fear O Lord that they may seek thy name . 5ly We should observe the Lord Dispensations with Affection : Lament . 3 51. mine eye affecteth mine heart : the Prophet's Observation of Dispensations made him cry , my bowels , my bowels , my heart is pained within me ! Jer. 4. 19. I reckon him a savage person , and one that hath vicera fera & triplex circa pectus robur , the bowels of a tygar or bear , and that his heart is brass , oak , or stones , who is not affected with the Dispensations of our times ; who grieves not for the afflictions of Joseph Amos6 . 6. and who cryes not alas for the day , for none is like it . It is the day of Jacob's trouble . Jer. 30. 7. 6. We should observe the Lords works with Memory : in our Observations of things present , we should reflect upon these that are past in former times . I remember the days of old Psal. 153. 5. And likwise we would lay up in memory our present Observations for the time to come Psal. 48. 12 , 13. Mark ye well that ye may tell it to the generation following . We have both joined together Psal , 78 , 3 , 4. that which we have heard and known and our fathers have told us , we will not hide from their children , ●hewing to the generations to come the praises of the Lord , and his strength , and his wonderfull works that he hath ●one . The Psalmist says Psal. 111. 4. The Lord hath made his wonderful works to be remembred . O! then ●t not the memory of the Lords Works go down ●n our days . Let us comfort our selves with what ●s remembred : and let us transmit the memory of the Lords Works to succeeding Generations , that they may share of the same comforts . And I believe the People of God in this time have much to ●o with their memory : we hear not what we were wont to hear , nor see what we were wont to see : We are now left to gather up the Fragments of former enjoyments by the hand of a Sanctified memory . One says , O , I shall still think well of Christ ! He shall be to me as the Apple tree alongst the trees of the Wood : for the day was then I sat down under his shaddow , and his fruit ●as sweet to my taste . Cant. 2. 3. Another says O ●ut I love the house of God well ! And O when shall I come and appear there before God! for the ●ay was when I saw the Lords Glory and his power in ●● sanctuary . Psal. 63 , 2. And O when shall I see ●e like again ? O how shall that be ? Then make ●e of thy Memory , and remember that David ●●m the Wilderness returned and dwelt in the ●use of the Lord all the days of his life . Remember likewise Isai 64. 3. that God did for his People terrible things which they looked not for , ●he came down and the mountains flowed down at his presence ; and this they build their hope upon in their present case . Conclude thou then with David 2 Sam. 15 25. That if thou hast found favour in the eyes of the Lord : he will bring thee again , and shew the both his Ark and his Habitation ! This Scripture hath long lodged in my thoughts , and while min● own heart , like Sarah behind the Tent door laught and says , shall these things be ? In reproach ●● scornful unbelief , I thus both use and please to reason . Those who find favour in the eyes of the Lord he will bring them again , and shew them both his Ark and his Habitation : to wit the Sanctuary But the many wandering Saints and out-cast Ministers and People of these Nations find favour in the eyes of the Lord : Therefore they shall be brought back to see the Ark of the Lord and his Habitation . Let unbelief answer the first proposition : Le● even their enemies answer the second , and the●● who shall deny the Conclusion ? 7. We would observe the Works of God and his Dispensations with Use : the useful Observe is the good Observer of divine Dispensations , an● this is that which before , in Scripture phrase w●● called a harkening to the Lords Voice in his Dispensations , and a discerning of their Tune . There no Work of God , but it hath a Voice , and it hath a Use ; and the Works of God are of so universal ●● that hardly is their any truth in the Word of God but we are taught it by some Work of God. It ●t pertinent , nor take I pleasure here to enlarge general , of the proper uses of the several ●orks of God ; But having above supposed , as ●e truth is , that to any who hath an ear to discern ; The voice of present dispensations to the ●hurch in these Nations is beyond all dispute a ●urnful one . I shall therefore shortly hint at the ●oper uses of such Mournful Dispensations : and shall direct them all from the third chapter of the Lmentations . The first Use of present Dispensations is , for Lamentation . Verses 48 , 49 , 51. Mine eye , ●ine eye , mine eye ! mine eye runneth down with ●vers of Waters . Mine eye trickleth down and ●●seth not , without any intermission : mine eye affect●● mine heart . O Call all that are skilful to Mourn , and let them raise up a Lamentation . But ●hough neither our Eyes weep nor our Voice La●ent , yet even our Condition it self doth weep and Mourn to God. Jer. 12. 10 , 11. Many Pastors have destroyed my vtneyard , they have troden my portion un●●r foot ; they have made my pleasant portion a desolate Wilderness , they have made it desolate , and being deso●●e , it Mourneth unto me , the whole land is made de●●ate , and no man layeth it to heart . Come then and ●●t up a Lamentation together all that are sorrowful for the Solemn Assemblies . Lament smitten ●epherds , Lament scattered flocks , Lament hungry and thristy Souls , Lament desolate Congregations , Lament poor doubting disconsolate Christians , Lament closed Churches , Lament empty ●●ulpits , Lament silent Sabbaths , turn your joy into Mourning , O our blessed Communion-time Lament Cities , Lament Burrows , Lament ye d● Villages , and my soul shall Mourn in secret places , cause the Lords flock is carryed away . Jer. 13. 17. say ! it is a Lamentation , and shall be for a Lamentation . We never saw the like since Popish ●●terdictions , so many Glorious lights obscured these Nations . And if an enemy had done th● then might we have born it ; if Pope , if Turk , Pagan : But thou O — a friend , a Protestant , Prince of the Covenant ! What thing shall I ta●● to Witness for this ? But because the Apostle bids us Mourn as those th● have hope . The 2d Use of present Dispensations sh● be to Hope , verse 21. This I recal to my m●● therefore have I hope . verse 24. in him will I hope verse 26. it is good that a man should both hop● and quietly wait for the salvation of the Lord Isai 8. 17. I will wait upon the Lord that hides his face from the house of Jacob , and I will loo● for him . It is wonderful to see , how contrar● conclusions Faith and Unbelief will draw from the same premisses . The Lord is wroth and hides h●● face , then say believing Isai and Jeremy we wi●● hope in him and wait for him ; yea but set unbelieving Joram to it , and he will tell you shortly why should I wait any longer for him 2 Kings 〈◊〉 32. And if he must know why ; Jeremy ( Lament 3. 26. ) can tell him , it is good : and if he ask what good is in it ? Isai will tell him more particularly Chap. 30. 18. The Lord is a God of iudgment , 〈◊〉 blessed are all they that wait for him Psal. 52 , 9. will wait on thy name , for it is good before thy Saints : ●here we see it is the judgment of all the Saints , ●at it is still good to wait on God. O then let us ●ait on him that hideth his face from the house 〈◊〉 Jacob ; for surely there is hope . But where is ●ur hope ? our hope is in God that saveth the up●●ght : he is the hope of Israel , and the Saviour there●● in time of trouble Jer. 14 , 8. So long as he is God , 〈◊〉 long is their hope : and to say there were no hope , were to say there were no God , and they ●ob God of his Glory and Title who fail in their hope . The 3d Use of present Dispensations is Submission . verses 27 , 28 , 29 , 30. It is good for a man that he bear the yoke in his youth : he sitteth alone and keepeth silence : because he hath born it upon him : he puteth his mouth in the dust , if so be there may be hope , he gives his cheeks to him that smiteth him , he is filled with reproach , and verse 39. wherefore doth a living man complain , a man for the punishment of his sins ? What ever be the Lords Dispensations , is our part to submit . And because Submission 〈◊〉 Gods Dispensations is a hard duty to our Rebellious corrupt hearts , I find the lamenting Prophet tacitly insisting to perswade submission upon ●hese grounds . 1. From the mitigation of Dispensations : the Lord punishes not as we deserve : ●●e are living men and are not consumed , and that ●his mercy renewed every morning . And indeed that is less than Hell to a sinner , is mercy un●●served verse 22 , 23 , 2dly from the good that may be expected of the saddest Dispensations verse 27. It is good that a man bear the yoke in h● youth : there is no lot so ill , but a well exercise Soul can make good of it . 3dly From the hope ● an out-gate in the issue . verses 31. 32. the Lord will not cast off for ever , but though he can grief , yet will he have compassion according ● the multitude of his mercies . 4. From the Lords unwillingness to afflict . verse 33. for he doth not afflict willingly nor grieve the Children of men . 5. From the Lords Soveraignity verse 37 , 38 out of the mouth of the most high proceedeth not evil and good ? 6. From mens deserving justly the saddest things . verse 39. wherfore doth a man complain for the punishment● his sins ? and verses 35. 36. the Lord approv● no unjust dealing . But true submission is not stupid , idle , heartless thing : and if we suffer o● hearts wholly to be idle , they will not fail , like unemployed Souldiers , to mutin , and so find themselves both unhappy and unlawful Worl● therefore they must be diverted to that which good . Take we then the 4th Use of present Dispensations to imploy our hearts with all , and that is Se●● examination . verse 40. Let us search and try o● ways ; a pertinent and very necessary work for su●● a time . Amongst the many things we get leisu●● now to think on , let this be minded as none the least : as the ●yning Pot for Silver and the Furnace for Gold ; so is affliction to a sinner , a discovering and purging thing . Affliction ( as I not before ) will cause men hear on the deafest side of their head , it will open their ears to discipline , it will cause them see things that before they would not see . Let us then set in earnest to the Work of ●elf-examination while we have the advantage of ●uch a help . The 5th Use of present Dispensations is Repentance in that same 40 verse and let us turn again to the Lord , What ever by Self-examination is discovered to be amiss , ( as hardly any man shall search himself faithfully but many such things will be ●ound with him ) let all that be amended : for if ●ur scum be only discovered and go not out from ●s , we shall be in hazard to be consumed in the Furnace . Repentance well becomes a sinner at any ●ime ; but especially when God with rebukes is ●hastising man for iniquity , and persuing sin with ● Rod : And Gods hand will fiul be stretched out , nor will his anger turn away , till the People turn to him that ●nites them , Isai 9 , 12 , 13. If we would freely turn to the Lord from all iniquity , we needed neither fear the wrath of men , nor be beholden to their kindness , the Lord should then command deliverances for Iacob , as it is said Psal. 44 4. and should cause the best of them be glad to go his Erands and serve at his Commands , But our iniquities turn away and with hold good things from us Ier. 5. 25. O if once that sweet Word were going thorow the Land , Hosea 6. 1. every one sending it to his neighbour and saying , come and let us return unto the Lord. The 6th Use of present Dispensations is much Prayer , verse 41. Let us lift up our heart with our hands to God in the Heavens , and if the People of God set once to Prayer in good earnest , it will be high time for their enemies to fear a mischief ; for sure the cloud of the Saints Prayers will break in a tempest upon their fatal heads . The three last verses of the Chapter are dreadful to them . Render unto them a recompence O Lord , according to the Work of their hands : give them sorrow of heart ; thy curse unto them : persecute and destroy them in anger from under the Heavens of the Lord. And if the destitute People of God were mighty in Prayer , wrestling with God , weeping and making supplication to the Angel as Iacob did , I could tell the Church of God good news , that then the Lord would build up Zion , and would appear in his Glory , and tha● he would regard the Prayer of the destitute ; and no● despise their Prayer Psal. 102 16 , 17. For the Lord is even waiting his Peoples Call , Isai 30. 18. 19 the Lord waiteth to be Gracious , he will be very Gracious to thee , at the voice of thy cry when he shall hear it , he will answer thee . And what will he give us ? he will give us our removed Teachers with the fulness of the blessing of the Gospel , in a plentiful and powerful Dispensation of the Word Isai 30. 20 , 21. O then Let all that love Ierusalem Pray , and let us wrestle together by Prayer , and each Pray with another , and for another , and to anothers hand , and let us all join hands , and see who can give the kindest lift and go nearest to raise up the Tabernacle of David that is fallen , that we bear not the shame , that this breach is under our hand . Now all these uses of afflicting Dispensations , are as pertinent to the Cases of particular Persons , whose heart knows its own grief , and who know every one the plague of their own heart . And by all the rest Prayer by the Holy Ghost is prescribed , as a chief ingredient in all the cures of an afflicted case Jam. 5 , 13. Is any man afflicted let him Pray . Prayer hath its famous witnesses in the Scriptures , of the great things that it hath done ; neither wants it its witnesses in the breasts all the Saints . One word of sincere Prayer will cause Devils , and men , and lusts , and fears , and cares all run , and will burst the strongest bands . One word of sincere Prayer from the end of the earth , will at a call bring God to the Soul , and with him light , joy , peace , inlargment and Soul-solace . But if any be so obstinate , as the Jews were in the case of the Blind man , that they will not believe famous well qualified witnesses , who know what they speak , and speak that which they have seen ; I say but of Prayer to them , as the blind mans Parents said to those of him John 9 , 21 , ask him , he shall speak for himself . Try but Prayer in earnest , and I have no fear to be found a false witness : for its own works shall praise it self best , and then I shall be thought to have spoken within bounds . And thus I have answered the questions proponed for instruction in the Observation of divine Dispensations : all which may serve ( as I said ) to state a clear difference betwixt Athenian curiosity and a Christian inquiry into the works of God and his ways towards his People . Having already prosecuted the Doctrine in a way ( as I hope ) not unuseful , there remains the less to be said to it by way of Use distinctly , in the usual way . Only be it remembered that we observe the Lords Dispensations in manner aforesaid : and for incouragment take but one place Psal. 107. 42 , 43. the righteous shall see it , and rejoyce and all iniquity shall stop her mouth . Whoso is wise and will observe these things , even they shall understand the loving kindness of the Lord. And so much for the first thing in the Text , the Note of Observation Behold . I will bring her into the Wilderness . THE second thing in the Words is , the intimation of the Churches Condition . I will bring her into the Wilderness , And hence the Doctrine is , That these to whom the Lord minds good , may expect to come to the possession of intended blessedness by the way of a Wilderness , Behold says the Lord I will allure her , and speak comfortably unto her : there is my design upon her , and these are my thoughts of Good concerning her , but first I will bring her into the Wilderness . In the prosecution of this Doctrine , three things are to be considered . 1. What is this Wilderness ? 2. Wherefore doth the Lord bring his People into the Wilderness ? 3. What use we are to make of this intimation of such a Condition ? 1 , First then , what is the Wilderness ? I Answer 1. in general , it is a Figurative expression of an afflicted Condition , I will bring her into the Wilderness ; that is , I will erercise her with such Afflictions as men are wont to meet with in a Wilderness . And therefore 2dly I find a Wilderness Condition importing these things particularly . 1. It imperteth a Condition of Want and scarcety both of Temporal and Spiritual things Heb. 1. 37. those of whom the World was not worthy were destitute of all things : 2 Cor. 6. 10. The Apostles that made many Rich , were themselves as poor : and they that possessed all things were as having nothing . Psal. 107 4 , 5. They that wander in a Wilderness are hungry and thristy ; and their Soul fainteth in them . David Psal. 63. 1. says my Soul thristeth for thee , my flesh longeth for thee , in a dry and thusty land where no water is : he had no doubt his own temporal Wants , and those great enough , but his greatest Want was of the waters of the Sanctuary , as is clear from the 2d verse , To see thy power and thy Glory so as I have seen thee in the Sanctuary : and the same was his Condition in the 42. and 43. Psalmes , And this is the supposed Condition of all the People of God. Isai. 41. 17. they are poor and needy , seeking water and there is none , and their tongue faileth for thrist . The want of Water which is a most common thing , denoteth the extremity of scarcety and want . And this is the first thing in a Wilderness-Condition . The many hungry Bellys , and no fewer hungry Souls in these times which are crying , my Leanness , my Leanness , do plainly say , that we are entred more nor a days journey into the Wilderness . The 2d thing imported in a Wilderness-Condition is Desolation and Barrenness , Psal. 63. 1. and Psal. 107. 33. a Wilderness is a dry land , a thristy land where no water is . Jer. 9 , 12. It is burnt up like a Wilderness , and likwise a Wilderness is a desolate place : there no foot of man doth come ; there the Cities are made heaps ; there nettles grow upon the ruines of Glorious Temples . This Desolation and Barrenness is the cause of scarcety and want in a Wilderness . And this likwise we have felt in our Wilderness ; we Want , but we know not where to get it : the Wells are stopped , good Occasions for our Souls are removed , our Teachers are removed into Corners , the Songs of our Temples are become howlings . We may sing the 8 verse of the 46. Psalme with a sad note , Come behold the works of the Lord , what desolations he hath made in the earth : and where Desolations end , there beginneth Barrenness and dry breasts . As in one place we have the Wells of water and the Streams from Lebanon stopped , in the next place we come to , we find Clouds without rain , and Pits without water , Trees whose fruit is withered , and without fruit , Epistle of Iude 12 verse , men who either never had any thing , or elss have lost what once they promised . As if Christ ( O sad ! ) had come by and said , henceforth never fruit grow upon you ; if we were thristy beside the water , or hungry beside Food , or sick beside the Physician , or sorrowful beside a comforter , or in darkness beside light , we might the better bear it : But that it is other ways shews we are indeed in the Wilderness . 3dly The Wilderness importeth a Solitary Condition of Separation from comfortable , sweet and useful Society : David felt this in the Wilderness Psal. 42. 4. When he remembred that he had gone to the house of God with the multitude , with the voice of joy and praise , with the multitude that kept Holy day : and for that his Soul was poured out in him : Heman felt this in his Wilderness Psal. 88. 18. lover and friend hast thou put far from me , and mine acquaintance into darkness , : The afflicted , overwhelmed Composer of the 102 , Psalm felt this likwise in his Wilderness , 6 , and 7 , verses . I am like a Pelican in the Wilderness , and like on Owl of the desart . I watch and am as a sparrow alone upon the house top . Isai 35 , 1. The Wilderness is a solitary place . Good company and sweet comfortable useful Society hath this to prove it a choice mercy , that ( as the rest of that nature ) it is never well known nor prized by us , till we are denyed it , and deprived of it . And now ( with Pharoahs Butler Gen. 41. 9. ) I remember my faults this day ; and I fear I have too many fellows in the fault , who either neglect disdainfully , or els abuse good Company to the increase of vanity . Now begin I to understand more of that Text Eccl. 4. 9 , 10 , 11 , 12. And what a woe is it to him that is alone , and yet I doubt not but the kindness of the Lord is shewn to many , even in separating and scattering them one from another : And to confirm me in this judgment , I remember the Opinion of some who have been in account for skill in things of that nature : And thus they have thought , that when a Family or Bairn-time incline to a Consumption ( which being a disease hereditary runs much in a blood ) in that case it is good that they part Company , and live at a distance one from another , for that the disease is strengthned by their social conversation . I apply , that the evil and hazard of the Company of those that are tenderly beloved Children of God , may move him even in kindness to send them apart : but they will find it a kindness not so comfortable as needful . As I could like to be hungry beside good meat , or weary beside good lodging : so I would choose to be solitary beside good Company , that is , so to enjoy my self by my self , as that I might likwise enjoy the help of Christian Company at will with conveniency . And as I am sure that God was never the instituter of the Monks order ; so , sure I am , none can choose to shun good Company , but such as would choose their own affliction , and forsake their own mercy . Only I must here mind that good People are not always good Company : but a good Man or Woman are only then good Company , when they shew their goodness in Company , so that they may do good to the Company : and therefore , though it may seem a Paradox , yet it is too true ; that we cannot always say we have been in good Company , when we have been in the company of Good Men. Let Good People keep fellowship and company ; let the evils and vanities of good People be discharged the Company , let Good People do good in Company , and so Good People shall be Good Company . But as often as we miss good Company , let it mind us that we are in the Wilderness , And be it here added ( because I love not to multiply ) that it is no small part of the Saints Wilderness to be vexed and intested with evil Company . The Scripture descrives a Wilderness to be the place of Owls , Ostriches , Wolves , Lyons , Serpents , Satyres , Devils , Dragons and all evil Beasts and doleful Creatures : And as it is said of Christ literally , Mark , 1 , 13. that in the Wilderness he was with the wild Beasts , so Christians are mystically neighboured with the like in their Wilderness : their righteous Souls are vexed with hearing and seeing daily their doleful and detestable practises , besides their Persecutions whereof it follows to speak , particularly . 4. The Wilderness importeth a Wandering and unsetled Condition , Psal. 107. 4. they wandered in the Wilderness in a solitary way , they found no City to dwell in , Heb. 11. 37 , 38. those of whom the World was not worthy wandered about in desarts , and in mountains , and in Dens and Caves of the earth . We read in the History of Scripture , how Israel wandered , and how many seats they changed in the Wilderness of Egypt fourty years , We read of the Patriarchs Psal. 105 , 13. how as strangers in the land of Promise they went from one Nation to another , from one Kingdome to another People . We read , in the 1 Sam. of David's wandering from one Wilderness to another , and amongst the rocks of the wilde Goats which he ●esents with Tears , Psal. 56. 8. Thou tellest my wanderings , sayes he , put thou my Tears into thy bottle , are they not in thy Book ? And this is even the wilderness-condition of the Saints and Servants of God this day in these Nations . How many driven from Station and Relations , and put to seek Lodging amongst Strangers ? What strange Unsettlings are there among us ? By Outing , Confinement , Banishment , denouncing Fugitive ; and all these by Laws and Acts so contrived , as if they meant only to grant the Lords Servants Ieremys deploring wish Ier. 9 , 2. O that I had in the Wilderness a lodging-place of waysaring men , that I might leave my People and go from them . And all these are beside all the particular wanderings of the Lords scattered flocks whose Condition we may see Ezek , 34. 6. and throughout : my sheep wandered through all the mountains and upon every high hill , yea my flock was scattered upon all the face of the earth and none did search nor seek after them . 5. The Wilderness importeth a Condition of Tentations , Matth. 4 , 1. Christ was led into the Wilderness to be tempted Psal. 95 , 8. 9. Israels time in the Wilderness , is called the day of Tentation . I know it is there meant Activly of these Tentations ; as is clear from the 9th verse , Your fathers tempted me , proved me , and saw my works . ●ut when I look back upon Moses , who himself ●as with the Church in the Wilderness , and well ●ew their case , I find him reckoning it a time ● Passive Tentations also , such I mean wherewith ●●ey were tryed and tempted Deut. 8. 2. And thou shalt remember all the way , which the Lord thy God led thee these fourty years in the Wilderness to humble thee , and to prove thee , to know what was in thine heart , whether thou wouldst keep his Commandments or not . It is ●ar 1. from Jam. 1 , 15. that God tempteth no ●n . 2. It is a great question whether Satan ●●th a hand by tentation in every sin of man. ●t 3dly I judge , that Satan hath not such a hand every sin as some are ready to say and think . ●he Devil is not so ill , we say , as he is called , nor ● ugly as he is painted : many men father those ●s upon the Devil , that have their own hearts ●th for Father and Mother : and many sin with●●t a Tentation ab extra , or from without . Yet the 4th place , it is manifest from Iam. 1 , 14. 15. at a man is tempted at least by his own lust , as often the sins . And thus there is no sin without some ●nd of tentation , either from another or from the ●ner himself : and where there is much sin and ●ovocation , ( as was amongst the Israelites in the ●ilderness ) there is much Tentation . Let the ●ords People then expect to find their Wilderness place of Temptation . And are not Tentations ●awed thick in the way of Gods People in these ●es ? Is there not a ne●t spread upon mount Tabor ? may we not say with the Psalmist , P● 142. 3. in the way wherein I walked have they la●● snare for me ? Is not the cass now , you must either do thus or thus as men ( who because they have ●● Conscience of their own , therefore care not ● yours ) shall please to command , or els do other wa● upon your perill ? And when things might therways be better ordered and established , a● not Laws and Acts contrived so as occasions 〈◊〉 be sought against those , against whom , like Da● Chap. 6 , 5. there can be found no occasion , except the matters of their God. Is not this the hou● temptation ? Rev. 3. 10. But when enemies h● given over , and done their worst , in come 〈◊〉 friends ( who as Peter to Christ Matth. 16. 23 ) 〈◊〉 a temptation to us , O , say they , look to your self , and play not the Fool. And when all the prevail not yet , in comes Carnal , Worldly , 〈◊〉 believing , Grudging and disquieting though● from our own hearts , and these , as in a refer guard , give the last and most dangerous assault , ● specially if the force of our spirits be any w● daunted or disordered by the foresaid attempt and therefore James . 1. 14. ( looking over t● former as it were ) tells us that then a man is tem●ed , when he is led away of his own lust and enti●e and then it is high time to look to our selves , wh● our enemies are those of our own house . Ma● have born the force of outward attempts who h● much ado to sustain the impetuous assaults of th● own disquieted and disquieting hearts . Psal. 42 , and 43 , 5. Why art thou cast down O my se●● and why art thou disquieted in me ? And therefore Iames pronounces him the blessed man Chap. 1. 12. that endureth tentation . The Tentations of an afflicted lot is the great Affliction of our lot : and therefore in Scripture Afflictions are called Tentations , and they that escape the Tentations of Affliction have got above all hazard of Affliction otherwise : for Tentations being the snare of Affliction , when that is once broken , the strength of it is spent , and it's force is over . 6. The Wilderness importeth a Condition of fears , and perplexing Doubts : for the Wilderness being a land of darkness . Jer. 2 , 31. and a place where there is no way , it puts the traveller inevi●ably to many sad fears , and perplexing doubts . The afflicting fears and doubts of Saints in the Wilderness may be reduced to those three chief ●eads . The 1 , are concerning their spiritual Con●ition and state before God. The 2 , are concerning their present incumbent Duty and Work. The ● , are concerning thee vents of incumbent Dispensations . I cannot endure , nor dare I expatiat more ●rgly in a discourse of these particularly , lest either saint in the way , or once turning off but a little ●to those dark mysterious paths , I be not able ●ickly to recover the high way : for if I speak to ●●e purpose , I may readily prognosticat that to ● the fate of my discourses , which is of their case ●ho once are ingaged in the intricacies of these ●●rplexities , that hardly can they quickly ridd themselves . This only I must say , that those ●●uls that have been at their wits end in these things , and have not known in all the World what to do , can best tell what it is , to be brought into the Wilderness . And this I observe , that even as men have got a custome to plant Wildernesses in the midst of pleasant Gardens ; so many me●● in their otherwise good Books and Sermons , imprudently either starting difficulties unseasonably or pursuing them excessivly , do rather creat that clear perplexities to poor Souls , and give them the entertainment of a toilsome divertisment in plac● of solid refreshment . But my project invites m●● if I could be so happy , rather to plant a Garden i● a Wilderness , than a Wilderness in a Garden . I fea● there is in the World but too much artificial Religion and exercises , like Garden-Wildernesses , invented rather for pleasure than created by necessity I fear some Christians , like some Preachers , read more off their book , nor they repeat off their hear● But I doubt the pleasure of an artificial Wilderness will either relieve or compense the grief of ● real One. Elaborat , fine , accurat Discourses o● Christians Doubts and cases whatever they deserv● in their own place , will be found but Physician of no value , and miserable comforters to Sou● that are in earnest ; except he that reveals secr●● and looseth the Prisoners lighten the doubtin● Soul's darkness , with a beam of his own presenc● In the 42 , Psal. David had said well to it , but th● says best , 11. verse , he is the health of my countenam and my God. As Gardens are more pleasant f●● men in health , than for sick men ; so , Discourses of Christian cases , in doubts and perplexties , will readily do better , either before or after the distempter , than in the time . Much Prayer and communion with God , is the best book of cases that ever a doubting Soul read , and is blest with the maniest discoveries and manifestations of God , to those that walk in darkness and have no light . 7. The Wilderness importeth a Condition of Reproach and Persecution : Iob 30. 5. descrives the reproachful base Condition of his Adversaries that mocked him from this , that , they fled into the Wilderness and were driven forth from among men who cryed after them as after a thief . And Rev. 12. 6. the woman in travel the persecuted Church fled into the Wilderness . This was Davids Wilderness-Condition . Psal. 55. 3. because of the voice of the enemy , because of the oppression of the wicked ; for they cast iniquity upon me , and in wrath they hate me , and in verse 6 & 7 I said , O that I had wings like a dove : for then would I flee away and be at rest . Lo then would I wander far off , and be in the Wilderness , Selah . The scourge and persecution of false tongues , being worse than the venome of Asps , the sting of Serpents , or Poyson of Dragons that ●aunt the Wilderness , makes often the Wilderness a refuge and rest to be desired by the Reproached People of God , and the wrath and cruelty of wicked men makes the Saints often times find Lyons , Bears Wolves and Dragons to be better neighbours . Heb. 11. 36. Cruel mockings is the first Item in the account of Saints sufferings : and then follows Scourging , Bonds , Killing Sawing , tempting , Torturing and wandering about . And the Apostle 2 Timoth. 3. 12. warns all that will live Godly in Christ Jesus , that there way lyes thorow this Wilderness of persecution , whereof reproach is not the least part : for compare Gen. 21 , 9. with Galat. 4. 29. that was carnal Ishmael's Persecution , wherewith he persecuted his Brother Isaac the son of the promise . And they had tryal , says the Apostle , of Cruel mockings : and the slandering tongues of wicked men are compared in Scripture to the sharpest and most bitter instruments , sharp arrows , Coals of Juniper , Swords , Spears and the poyson of Serpents : Racking and Torturing may break a mans bones , But Reproach , says the Psalmisi , hath broken my heart , and it hath dammished my very Spirits , for I am ful of heaviness Psal 69 , 20. And now when the People of God live in a land of trouble and anguish , from whence come the young and old Lyon , the viper and fiery fleeing Serpent , Isa. 30. 6. pray , who will not call that a Wilderness ? and where are they , think you , whose soul is among Lyons ? Psal. 57. 4. If any shall search the records of our Scotish Inquisition ( the Creature that likes not to be called the high Commission ) they may be soon convinced that these are no fictions of Fanaticks and disaffected persons . But the question is not demonstrative ; ( for I warrand they have more Loyalty than to deny these things that they say are so good service to — ) but juridical ; for Jure factum di●u●t , they do all by Law forsooth , and so justify all their practises : But are all Laws righteous ? or is there such a thing in the World as a throne of ini●ity which frameth mischief by a Law. Psal. 94. 20. They think possibly ( as Paul once thought ) that they ought to do these things , and that they do good service ; to God indeed they do not say , but ●● — they cry . But stay till Christ examine the Bra●est man amongst the Examinators , upon that little qvestion , Why persecntest thou me ? and then my Lord ●nquisitor comes in upon second thoughts with his confession , I was a Blasphemer , a Persecuter , and in●rtous . 1 Timoth. 1 , 13. And then the fools excuse is alledged by him that thought himself so ●ise ( for sapientis non est dicere , Putavi ) I thought that I should have done these things . But what think you now Sir ? Why now I see that which formerly ● called Loyalty , zeal and good service , must change ●ts Name without any change in the Thing : for it ●●oth was , and is , no other thing but Blasphemy , Persecution and injury . Such a thing as this has been . 8. The Wilderness importeth a Melancholi●us , sad and dejected Condition . This follows from all the rest . Any who ever travelled alone thorow a Wilderness , may easily understand this ; and there is reason for it : because a man is there deprived of any thing that may chear his Spirit , and of all gladening Objects ; besides that he is possessed with fearful apprehensions of evils that may befal him : and his spirit in the very entry is amused with the uncouth and solitary nature of the place . To say no more of this : the very Countenances of of the Lords People in these times look like a Wilderness : and s●d cause why ; we see many things to make us sorry , little to make us glad . We see such things as we nor our Fathers have not seen the like . And if there were no more , and albeit for our own particular we had no occasion of grief , and though like Nehemiah we were serving the King with Wine , and were of as jovial an humor as he who was not wont afore time to be sad : yet if any should ask the Kings Question . Nehemiah 2 , 2. Why is thy countenance sad seing thou art not sick ? This is nothing els but sorrow of heart may we not sadly reply with him in the 3 d verse Why should not my Countenance be sad when my City , the place of my fathers Sepulchres lyeth waste , and the Gates thereof are consumed with fire ? That is , when the Church of God is laid desolate . But I suspect there are few that truly love God , or are kindly sons of Zion but they have their own particular grievances in these times wherein they share of the common lot of the Church their Mother that sits in the dust : and ●● is good it be so : For wo to them that are at ease ●● Zion . Amos 6. 1. The particular grievances of Saints and their pressures , serve well to keep them mindful of the Churches common lot : for fellowship in calamity is such a pregnant incentive to sympathy , that even Jesus himself was made the more compassionat , for what he himself suffered being in all points tempted as we are , yet without sin , he cannot but be touched with the feeling of our infirmity . Heb. 4. 15. And does it not well suite all the Children to go in Mourning when the Mother sits desolate and afflicted as a Woman forsaken ? E● how could they expect to be comforted with her , if they do not Mourn for her ? Solomon that great Master of Religion , Nature , and Reason , hath determined Eccl. 7. 2 , 3. that it is better to go to the house of mourning than to the house of feasting . And that sorrow is better than laughter ; for that by the sadness of the Countenance the heart is made better : and he who is greater than Solomon , who himself often weept , but never ( that we read ) once laughed , pronounceth them blessed that mourn , for that they shall be comforted . Matth. 5. 4. 9. This Wilderness importeth a Condition of Weariness and fainting : This yet follows naturally from all that hath been said Psal. 107. 5. those that wander in a Wilderness , their soul fainteth in them ; Psal. 63. 1. Davids Wilderness was a thristy , or ( as the Original hath it , ) a weary Land : and Isai 32 , 2. it is expresly rendered a weary Land. The Saints case in their Wilderness is often like that of the Egyptian . 1 Sam. 30. 11 , 12. who was so outwearyed that he fell off from his company and sunk in the Wilderness . David often complaineth that he was weak , that his spirit failled , his soul fainted , this throat was dry , his eyes failed whilst he cryed upon the Lord and waited for him . And no wonder it is that the Saints so often weary and faint by the way : but a great wonder it is , that any of them should hold up to the end : They have such long stages in the Race that is set before them , and those in a thirsty Wilderness where hardly they can drink of the brook by the way : and they must run it so oft about with fresh parties whereof possibly the worst comes last upon them , when they are already so much exhausted , that there is great reason , for him that would wager upon their heads , to ask , whether they have so much confidence remaining as to answer that Question Jer. 12. 5. If thou hast run with the footmen and they have wearied thee , then how canst thou contend with horses ? and if in the land of peace wherein thou trustedst they wearyed thee , how wilt thou do in the swelling of Jordan . But the Lord that makes the Question must answer , and one Prophet must Answer another : and how Jeremy could do all that , Isaiah can tell Chap , 40. from the 28 verse to the end : the everlasting God , the Lord that created the ends of the earth fainteth not , neither is weary , &c. Let the people of God in their Wilderness expect to have their hands full of it , and as much as shall put them to a strict necessity either to believe or utterly to give it over . Psal , 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living . Now this is the Wilderness : and thus is answered the first thing in the point , What is the Wilderness . II. The second thing to be considered in the point is , Wherefore doth the Lord bring his People into the Wilderdess ? The Scripture sheweth that for one or more of these five Reasons the Lord doth this . 1. He doth it for their sin : and that in these five Respects . 1. to convince them of sin . It is long many a time ere the Lords sinful People will see or acknowledge their sin : yea they will say they are innocent when their transgressions are most evident . Jer. 2 23. and therefore verse 35. I will plead with thee , because thou sayest I have not sinned . Such as are kindly Melancholians may know by experience , what effectual impressions the change of places hath to the changing of mens minds : and for this it is necessary often times that men be sent to learn that in the Wilderness , which they could not , it may be they would not , see at home in a land inhabited : Jer. 22. 21 , 22. I spoke unto thee to thy prosperity , but thou saidest I will not hear , and therefore thou shalt go into captivity . Affliction is quick-sighted , and necessity is wise and Ingenious : affliction according as it is blest , or not blest of God , hath very contrary effects upon men : Solomon tells us that affliction makes a wise man mad : and he that is greater than Solomon tells us , that affliction sometimes makes a mad man wise Luk. 15 , 17. it brought a distracted Prodigal to himself . Many men think it a piece of Wit and Gallantry to mantain their sinful courses in a Day of prosperity ; and if he be a beneficed person or one in place , he is ill worthy either place or benefice who is so scant of Discourse , that he cannot ( if this our craft be in danger to be set at nought Act. 19. 27 ) make an Oration in defence of Diana ; and at least , cannot say to his Companions with more truth than Wit , though yet with more Wit than Honesty , Sirs ye know that by this Craft we have our wealth , ib. verse 25. Yea if the Lord by his servants plead with some men in Prosperity for their iniquities , anon he shall have a reply till he bring forth his Rod which is sitted for the back of fools ; and is the only cogent argument with such persons . Take two instances shortly , one is Isai. 31. 2. those people were bent upon Idolatry , and when they were reproved and threatned for that by the Lord , then they were confident in the assistance of Egypt : and when yet they were taxed for that , no doubt , they would tell the Prophets , Self-defence was not unlawful , and many such witty stories , till the Lord concludes the dispute with that , yet he also is wise , and will bring evil , and will not call back his words , but will arise against the house of the evil doers , and against the help of those that work iniquity . And now let those great Wits and grand Disputers say to it Jer. 13. 21. What wilt thou say when he shall punish thee ? Say to that Gallants , or you have said nothing . The next instance is Ezek. 17. from 11 verse to the end ; Zedekiah had given an Oath of fealty and subjection to the King of Babylon , he Rebells against the King of Babylon and breaks his Oath : the Lord pleads with him for that , O! might he say ( mark you the Language of our times ) it was a forced Oath made against his will : yea , may be , it was an unlawful Oath for him to subject himself and the Lords People to Heathens by a bond : and therefore why might not he take his occasions to break it , if once he had but strength to maintain the breach ? And , may be , ( as Papists think that Faith ought not to be kept to Hereticks , so they call Protestants ) he thought neither ought it to be kept to Heathens : But ● mark from the place 1. against the Popish whimsy that it is called significantly the King of Babylons Oath , in the 16 verse . I mark 2. In the same verse against other Covenant-breakers . That whatever by Zedekiah was or might be alledged , it was all but a prophane despising of the Oath : for untill once it be lawful to take Gods Holy and fearful name in vain ; it shall never be any thing els but Prophanity and Perjury to break Covenant upon interest . I mark 3. from the 20 verse against all Patrons of Perjury , and such as teach Rebellion against the Lord ; the Lords great Argument , which usually he reserves to the Conclusion of such Debates : well , says the Lord , in the 19 verse , he hath sworn an Oath , and hath broken it : but I will let him know what an Oath is ; I will Swear another and will keep it : as I live saith the Lord , surely I will recompense it upon his own head . And in the 20 verse , I will spread my net upon him , and he shall he taken in my snare , and I will bring him to Babylon and will plead with him there , for his trespass that he hath trespassed against me . And this was performed 2 Kings 25. 6 , 7. and 2 Chron. 36. 20 , 21. Prosperity to many is as the day light to Owles and Batts , it daz'ls their eyes , and blinds them , that they do not see their Errors till it be too late . Zedekiah saw not his faults till he saw them without his eyes at Riblah in the Land of Hamath . To say no more of this : if other Arguments will not convince men that are guilty of Perjury , there is a necessity they must go to Babylon for Instruction . As the Lord lives , ( they are the words of God , and it is their meaning ) Perjury shall get a convincing stroak . It is a Scots Proverb , As sore greets the Child that is beaten after noon , as he that is beaten before noon : The Church of God and his Saints in these Nations have gotten a forenoons correction ; but wo to them that get the after-noon stroaks . See the Parables Ier , 24 throughout . To conclude this reason then ; Let us not seek conviction of our sin the length of the Wilderness , nor at the rate of bitter Affliction : but let us all take the Councel Ier. 6. 8. Be thou instructed O Jerusalem , lest my Soul depart from thee , lest I make thee desolate , a land not inhabited : The 2d . Account whereupon the Lord brings his People into the Wilderness for sin , is , for the vindication of his Glorious and Holy Name from all appearance of connivance at , or partaking with his peoples Sins , Numb . 14. 21. As truly as I live , sayes he , all the earth shall be filled with the Glory of the Lord ; that is , with the Glorious manifestation of his Justice against his Peoples Sins : And he often threatens , that those who profane his Name and make it to be Blasphemed , he will return their shame upon their own Faces . If any of us hath a Friend who is leud and dissolute and debauched , we are ashamed of him ; because his Faults reflect upon us : And therefore we hold our selves obliged for our own Vindication to testify our displeasure against him . And so it is with the Holy one of Israel and his sinful People . The 3d. Account is to imbitter sin to them , Jer. 2. 19. Know therefore and see , that it is an evil thing and a bitter , that thou hast forsaken the Lord thy God , and that his fear is not in thee . As Abner said to Ioab of the war , so I say to every one of their sin , 2 Sam. 2. 26. Knowest thou not that it will be bitterness in the latter end ? Prosperity sweetens sin to Sinners , which of it self is sweet enough to their corrupted Palate : But the Gall and Wormwood of affliction gives it its own kindly relish . The 4th . Account is , that he may put a stop to his People in their course of Sin. Thus Hosea 2. 6. I will hedge up thy way with Thorns , and make a wall , that she shall not find her Paths ; and verse 7 She shall not overtake nor find her Lovers : Many in prosperity are so engaged by custom to courses of Iniquity , which nothing but affliction can interrupt and put a stop to ; and they must take their march into the Wilderness to divert them off the Paths of Wickedness . O that all who are in Affliction , and in the Wilderness , would take this advantage of their impetuous over-hailing Lusts and Idols ; and had Wisdom to improve such a good occasion , of a perpetual Divorce and Separation , from the sins that were wont easily to beset them , and as easily to prevail with them ! It is not time , when people are in the Wilderness , to rush every one to their course , as the Horse rusheth into the Battel , never once asking what is this I am doing : But it is then seasonable Daniel 4. 27. To break off our Sins and Iniquities ; Least we go further on , than that we can safely retire our selves . The 5th . Account is , that they may truly repent and throughly return from Sin to God. In the 7 verse of this chapter , when by affliction she is put to a stand in her course of sin , it is yet intended further that she return to her first Husband , and this is brought to effect , Hos : chap. 6. verse 1. Come , sayes she , and let us return unto the Lord : For he hath torn , &c , Simple cessation from sin , without true conversion in time of affliction , may put a person or People to Pharaoh's Expences of multiplyed Rods and Plagues one after another , with the hazard of utter destruction in the end . Learn we then in the Wilderness to say as is meet to be said unto God , Iob , 34. 31 , 32. I have born Chasitsement , I will not offend any more : That which I see not teach thou me ; if I have done iniquity I will do no more , Let us turn throughly from all iniquity , and that with all our Heart . And thus to the first reason and its several respects , Why the Lord brings his People into the Wilderness : It is their sin . 2. The Lord brings his people into the Wilderness for their Tryal and Exercise , Deut. 8. 2. The Lord did all that unto thee , to prove thee , to know what was in thine heart , whether thou wouldest keep his Commandments or not . Rom. 5. 3 , 4 , 5. Tribulation sets all graces on work in the Saints : Thus the Lord dealt with the Church Psal. 44. from the 17 verse to the 23 , and Psal 66. 10. Thus he dealt with Iob. The Lord is come to these Nations with his fan in his hand , he is winnowing us as Wheat , and he will throughly purge his floor Matth. 3 12. and who may abide the day of his coming ? and who shall stand when he appeareth ? for he is like a refyners fire , and like fullers sope ; and he shall sit as a refiner and as a purifyer of silver : and he shall purify , the sons of Levi , and purge them as Gold and Silver , that they may offer unto the Lord an offering in righteousness . Malach 3 , 2 , 3. Now the secrets of many hearts are discovered : now we ●ee the ground of mens stomachs , and what corruption and rotten stuffe hath been lurking under ●he beauty of untryed profession . Would not some have said , am I a dog ? if that which they have how done had been told them a few years ago . Now it is seen Daniel . 11. 34. that many did cleave to the Covenant with flatteries ; but the next verse being the 35. says further , That some of them of understanding shall fall , to try them , and to purge , and to make them white , even to the time of the end , because it is yet for a time appointed . Therefore blessed is he that endureth to the end . And let him that standeth take heed lest he fall . The strange discoveries , the great stumbling , and many off fallings ●f men in these times , afford me the serious and confirmed thoughts , how few there are that shall ●e saved , and how hardly these few . Malachie's ●efiners fire comprehends both all the tryals of a present time , and also and specially , the great and solemn last tryal of the Judgment of the great day , when many a mans work shall be burnt up , and himself shall be saved , yet so as by fire . 1 Cor. 3. 15. ●hen shall all the sinners and hypocrits in Zion be affraid and surprized : for that they cannot dwell ●●th devouring fire , nor with everlasting burnings . Isai. ●3 , 14. There will be many amissing that day in the Congregation of the righteous , that here ha●● sitten chief in the Assembly . In general this is th● verity : but towards the particular persons of ●● ther 's , I must walk with Charity , as toward ●● self , with fear and humble Jealousie : This o●● all would remember , that they who cannot endu●● the wide sieve of larger tryals in a present time , wi●● never be able to abide the narrow search of a stri●● judgment at the end of time . But as the Lord will have his People tryed , so he will have the●● likwise Exercised and their Graces imployed . Idleness is a hateful and unhappy evil in People . We fa● an idle man must always have something to work he , that ceaseth to do well , will soon learn ●● do ill . To prevent that , the Lord puts work 〈◊〉 his Peoples hand : for he hath not given the● Graces and Talents , to hide in a napkin under th● earth , but to be imployed and improven to use and therefore he appoints affliction as a ta●● master to call forth all their Graces to work● and to receive the Tale of every mans Work , that it may be known what profit they make . Th● time of affliction should be a bussy time , like Eating time and Harvest , to the People of God. But alas ! to many may be said in truth , that which Pharaoh said to the Israelites in cruel scorn , ye ●● idle , ye are idle Exod. 3 17. Only his inference and mine run very contrary . ye are idle , says he , and therefore ye say , let us go and do sacrifice to the Lord But ye are idle , say I , and therefore ye say no● let us go and do sacrifice to the Lord Now , if the Lord bring his People into affliction for their Exercise , hence it is consequentially inferred , that if their Afflictions do not Exercise them to purpose , they are not like to come out of them in haste . I fear many but play with their Afflictions , and look upon all the sad sights they see in the Wilderness , but as so many farleyes , fit to entertain their curiosity and to cause them gaze : And I exhort all to be serious with their Afflictions . 3. The Lord brings his People to the Wilderness , that they may be the more fit to receive the impressions of his will , and communications of his Goodness . Thus we see throughout this Chapter , the Lord designes jointly her Reformation and Consolation by all these bitter threatnings and afflicting Dispensations . And Chapter 5 , 15. of this ●ame Prophesy of Hosea . I will go , says the Lord and return to my place , till they acknowledge their offence , and seek my face : In their Affliction they will seek ●e early . And ( as the whole have no need of the Physician , but the sick ) they now finding the disease of their Affliction to purpose , and so being the better fitted for the Communications of the Lords goodness , in their deliverance , return to him in this confidence , that he who hath torn will heal them &c. and that his coming to them , verse 3d ; shall be as the rain to the earth , which being parch●d with drought is well ready for a showre . People ●n Prosperity readily are not so fit to receive either the impressions of Gods will ; for then speak to them , and they will not hear , Jer. 22. 1. Or the Communications of his Goodness : for then they an say we are Lords , and we will not come to thee . Jer. 2. 31. But Affliction fits them better both for the one and for the other . In prosperity , as in the noise of a City , every thing is heard , but nothing is hearkened to : and the common noise swallows up the most distinct and audible voices in a confused insignificant sound . But in Affliction , as in a Wilderness , the stillest whisper of a voice is soon discerned and seriously attended to . Likwise i● prosperity , as in a plentiful City or Country , men enjoy all things , and esteem nothing : but in Affliction , as in a Wilderness , wanting all or many things , they account the more of any thing . In a Word , the Lord in the Wilderness and by Affliction is tuneing his People to Obedience , that he may bring them forth singing the Songs of Deliverance . Gods commands and his mercies will have another kind of lustre and relish to a Soul coming out of a sanctified Wilderness . Formality in Religion , with much vanity and many superfluities wait but too well upon Prosperity : but the cold wind of the Wilderness bloweth these all away , and strengthens the vital heat of the inward man , and makes solk more Religious than formerly with less noise and adoe . Prosperity is an unthankful Piece : for readily the more it receives , the less it accounts of what it receives ; and ( as a full Soul loaths the honey comb ) with a fastidious insolency it thinks , and by falsely thinking truely makes abundance of mercy a very misery : but ( as to the hungry soul every bitter thing is sweet ) the Wilderness , and an afflicted lot blessed of God , will give a man a good stomach for a piece of the bread of Adversity , and a Cup of the cold water of Affliction ; and will teach him to say Grace to it thus : I am less than the least of all thy mercies Genes . 32 , 10. So said Iacob when he was coming from his twenty years travels in the Wilderness of his Afflictions in Padan Aram. Prosperity extenuates , sanctified Adversity aggravates mercies : to it any thing less than Hell is a mercy . Lament . 3. 22. It is of the Lords mercies that we are not consumed : to it any mercy is a great Mercy : a great mercy is an extraordinary one : and an extraordinary is a marvelous incomprehensible one . Prosperity counts its mercies by Subtraction , it will take its Bill with the unjust Steward , and for a hundred it will write fourscore , and for fourscore , it will write fifty : But in the Wilderness men learn to cast up their Mercies by Multiplication with the help of Division : in the same place cited Lament . 3. 22. That we are not consumed , to some might seem but one mercy , and that a poor one too : yea but the lamenting Prophet finds mercies in that mercy . And truely the mercies of the Lord are homogeneous things , whereof every part hath the Nature and Denomination of the whole : as every drop of water is water ; so the least piece of any Mercy is Mercy : and the afflicted , humble , thankful Soul loves to anatomize and diffect the Lords Mercies into parts , as Physicians do humane bodies , that they may informe themselves the better of the number and nature of the parts , and of the frame and structure of the whole . The 136 Psalme hath this common with those Mercies which it recounts , that there is more in it than every one can see : This only to my purpose , everyone may see , how the Psalmist tells out the Lords Mercies by parts , and insists upon one and the same Mercy , to shew that every part of it is a Mercy ; and that , as all the rest , derived from the underived , uncreated , unexhaustible , and ever runing fountain of the Lords Mercy that endures for ever . Prosperity , like the Widow and her Sons in the matter of the oil , loses and comes short of many Mercies for want of the vessels of faithful accounts and thankful acknowledgments . The Saint in the Wilderness as the Disciples in a desart place , obeys Christs Frugal command , it gathers up the remaining Fragments of mercies that nothing be lost , and with those it fills whole baskets : As by the blessing and miraculous Power of Christ , the broken meat , after that Dinner , whereat so many thousands were well filled , was more than that which at the first was set down whole . O! but it is good holding house with Christ ! It is good to have our portion , be otherwise what it will , with his presence and Blessing , and to have it coming thorow his hands . And as the power of divine contentment can make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the half more not the whole ; so the Wilderness will teach the People of God , the mystery of improving Mercies , to make the increase more than the stock . This , as the rest of divine Arts , is best profest in the Wilderness : and therefore it is that the Lord sends so many of his most hopeful Children thither to be bred : and there they are continued till the 〈…〉 past their Course and taken their Degrees , and then they return Masters of the Arts able to teach others , and to comfort them with the same comforts wherewith they themselves were comforted of Christ. 2 Cor. 1. 4. 4. The Lord brings his People into the Wilderness , that he may lead them by , and deliver them from that which is worse . Exod. 13. 17 , 18. And it came to pass when Pharoah had let the People go , that God led them not thorow the way of the land of the Philistins , though that was near : for God said lest peradventure the People repent when they see war and they return to Egypt ; but God led the People about thorow the way of the Wilderness of the red sea . The Lord prepares his People a place in the Wilderness from the fury and persecutions of men . Rev. 12. 6. And albeit before , I called Persecution one of the parts of a Wilderness-Condition ; yet I would have it understood , that every one that comes into the Wilderness , is not led thorow all the Wilderness , nor made to see all the evils thereof , nor do all Afflictions tryst upon every afflicted person : for often times God makes one a mean to prevent and escape another : even as in the case in hand , the Lord sends sometimes his People to enjoy Davids and Ieremys wishes in the Wilderness , that so they may be ridd of ill neighbours : for we say in the Proverb , Better be alone than in ill Company . And likwise the Lord by bringing his People into the Wilderness delivers them from the contagion and vexation of the sins of those with whom they conversed aforetimes . Albeit the Wilderness , as I before said , be a place of temptation ; yet the Lord , by some one tentation which his People can better guide , many times leads them out of the way of some other one or moe which might be of more hazard to them . Surely it is no small mercy to be out of the way , when tentations are marching thorow all the land in solemn procession , and they cry before them , bow the knee , and when the wicked walk on every side , who but the viles● men , ( Psal. 12 , 8. ) would covet the preferment of the midst ? And would not any person of a Holy breath , prefer a Cottage in a well aired Wilderness , to the foul winds and corrupt infectious air of these plaguy times ? The plague of a general defection which ( as the Pest doth other deseases ) hath engrossed all abominations , is now so common , that except it were with Aaron Numb . 16. 48. to stand between the dead and the living with the incense of much intercession , that , if it be possible , the plague may by stayed , I should think him a person of that stoutness which they call rashness , and of a pretty well confirmed , if not of a much hardned heart , who otherwise could gladly come into the Company of , or mix himself with the men of this Generation . We say when all freits fail , fire is good for the farsey : if God cure this Generation of one Plague by another , I shall think it no more than is necessary : for Psal. 14. 3. generally they are all gone aside , they are altogether become filthy ; there is none that doth good , no not one : And now I think I hear a voice from Heaven saying of this Generation , as that other Rev. 18. 4 said to Iohn , of Mystical Babylon ; come out of her my people , that ye may not be partakers of her sins , and that ye receive not of her Plagues . And there is another great mischief that the Lord leads his People out of its way — in bringing them into the Wilderness , and it is the Plagues that come upon wicked men , and all Gods enemies . The People of God want not their own visitations , but they are not like the Plagues of the wicked , their enemies . Isai. 27. 7. hath he smiten him as he smote those that smote him ? or is he slain according to the slaughter of those that are slam by him ? Yea the Saints Afflictions are excellent Antidotes and preservatives against the Plagues of their enemies , who are not as , but indeed are the Ungodly and the Wicked . We see the properity of the Saints Afflictions Psal. 94. 12 , 13. Blessed is the man whom thou chasteness O Lord , and teachest him out of thy law , that thou may est give him rest from the days of adversity , till the pit be digged for the wicked . A strange thing a mans motto to be perussem nisi perussem : I had perished , if I had not perished : and that chastisment should hide a man from the day of adversity : But both the History of Scripture , and the Saints experience from time time in all Generations , do yeeld abundance of particular instances in confirmation of this General assertion . It appears by Lots slowness to depart , that he took it as a grief to go out of Sodom filthy as it was : and yet the Lord by that is sending him out of the midst of the overthrow . It is no doubt a grief and great Affliction to many of the Saints and Servants of God , that they are removed from their people and place : But when judgements come upon aplace , better to be away than in place . And in the judgment of judicious and great Divines , it prognosticats no good to a place , when the Saints and Servants of God are driven out thereof . Let any read Muscuus upon Math. 24. Alas then for her that bare me , and whose Breasts gave me suck ! for the City the place of my Nativity and education , for the word that is past upon her , and the Prophesy : When it shall be said to faithful Ministers of the Gospel , go here or go there ; go to the south , or go to the north , but go not to Edinburgh , then wo to thee O Edinburgh . These are the words and Prophesy of Mr. Robert Rollock which are to be seen in Print before the translation of his book upon the Colossians , And is not this the time spoken of . 5. The Lord brings his People into the Wilderness , to Humble them , that they may know of whom they hold mercies , and learn afterwards in prosperity to carry soberly . When Israel was upon the entry of a land flowing with milk and honey , Moses insists wisely throughout the book of Deuteronomy upon the Memory of their case in the Wilderness , and tells them plainly Chap. 8. verse 2. The Lord did all that to humble thee : To this end it was that the Lord commanded the pot of Manna to be kept by the Ark ; and for this was institute the feast of Tabernacles . Prosperity is an insolent Piece , and will readily cause men forget their maker that hath done all these things for them , and came a free-hold of mercies : we are Lords say they , and therefore we will come no more unto thee , Jer. 2. 31. Or els they will give the Glory of their mercies unto Idols , in this same Hosea 2. 5. I will go after my lovers , says she , who give me my bread and my water , my wool and my flax , mine oil and my drink : and therefore the Lord is concerned for the mantainance of his right , to put them out of possession , till they make a legal entry by a humble acknowledgment to him their righteous superior , and be repossessed by a novo damus , as is clear from this Chapter And many other ways the insolency of Prosperity is expressed to the dishonour of God , and damnage and hurt of our neighbours , by Prophanity , Presumtion , carnal Confidence , Intemperancy , Oppression , and the like : and therefore sayeth the Lord , Zeph. 3. 12. 13. I will leave in the midst of thee on afflicted and poor People , and they shall trust in the name of the Lord , and the Remnant of Israel shall not do iniquity . He that knows how he has gain'd his Estate , should know how he imploys it , and they that come to mercies hardly , should use them well and humbly . If ever God bring his Church and People again to good days and Prosperity , O! Let it be remembred that once we were in the Wilderness . And thus to the second thing in the point viz. Wherefore doth the Lord bring his People into the Wilderness ? Follows the Use which is the 3d thing in the point . The first Use is of warning , and I would sound an alarme , and proclame a march into the Wilderness to all the People of God. Our Leader and Commander , Iesus Christ the Captain of our Salvation hath long since taken the field , and is gone out on our head Heb : 13. 12 , 13. Let us then who have taken the Sacrament and Military Oath of Christ , and have given our names unto him , go forth unto him without the camp bearing his reproach . The cloud is now lifted up from over the Tabernacle : and therefore it is time for the Children of Israel to set forth : yea the Ark of the Lord , his Ordinances and his People with the best of their Leaders are already in the fields , and are suffering hardship as good souldiers . Let us not then for shame lunch at home , let us learn the Religious Gallantry of Uriah the Hittite that valiant man , 2 Samuel 11. 11. And Uriah said unto David , the Ark and Israel and Iudah abide in tents , and my Lord Joab and the servants of my Lord are incamped in the open fields ; shall I then go into mine house to eat and to drink , and to ly with my Wife ? as thou livest , and as thy soul liveth , I will not do this thing . It is time our loins were girded , our shoes were on our sect , our staff in our hand , and our stuff and provision upon our shoulder : for we must to the Wilderness , and what if we go out in haste ? It is good to be in good Company : it is better ( if Moses had any skill ) to suffer affliction with the people of God , than to enjoy the pleasures of sin for a season Heb. 11. 25. They who will not suffer with the people of God may suffer with worse Company . They who will not go forth with Lot unto the mountains , may possibly sit still till they get brimstone and fire from Heaven , and the smoak of Sodom about their ears : for he that will save his life unlawfully shall loss it unhappily : and he that will loss his life in Resolution , may find it in Reality . Even as a man doth , in stepping of a Ditch , with any thing that is either of weight or worth to him , his Clock , his Case of letters , or Papers of concernment , his heavy purse or the like , lest he loss and indamnage himself and them both , he casts all over before him , and so coming over with the less trouble , he lifts all again upon the other side , and so losses nothing of that which he cast away , but that he might keep it and himself both ; whereas if he had kept all about him , he might have lost himself and all together : but all is not ost that is in peril : Let us then with chearfulness turn our face towards the Wilderness . The second Use shall be for Information to all such of the Lords People , as are either upon their way to the Wilderness , or are already arrived there : they would not think strange of such a condition : it has been , it is , and it will be the lot of the Lords Children Cant. 8. 5. the high way to Christs mountain of Myrrh and hill of frankincense lyes thorow the Wilderness , and there he comes forth to meet them , and leads them up in his bosome , leaning upon his own arms . There doth no strange thing befall the Saints when the Lord brings them into the Wilderness : for even as Moses Exod. 3. 1. led his flocks into the backside of the desart ( and was not that a presage of what followed , when he led Israel as a flock through the Wilderness ? ) so doth the Lord oft times with his People : albeit the Wilderness is a solitary unfrequented place where no foot of man cometh ; yet in it you may take up and trace the footsteps of the Lords flock who through much tribulation have entred into the Kingdome of God , and there ye may follow them who through faith and patience have inherited the promises . The Saints will find the footsteps of the flock in their greatest Wilderness , and may be helped with the light of precedent Examples in their greatest darkness . For now that the Lord through so many ages , hath led his Saints to Heaven , by so many different paths of Dispensations , ( for there is but one common road of Religion , the Kings high Way ) I doubt there is any untroden path remaining to be discovered by this Generation . I only fear one difference , which makes indeed a great odds in lots , be found betwixt our case and the case of those that have gone before us , and it is this ; That they were better men in as ill times , for worse I would none . But in that , I pray whom shall we blame ? and know we not how that should be helped ? See that ye walk circumspectly as wise , and not as fools : redeeming the time ; because the days are evil . Eph. 5. 15 , 16. If ill times find no good men ; let ill times make good men ; and good men will make good times , or els bad times shall make good men better . But of the Parity of cases I said much in the Preface . The Third Use of the point shall be for Direction : bsince the People of God may thus expect to be rought into the Wilderness , it concerns them to take their directions for the Wilderness : for our direction in such a condition , I shall , without insisting , briefly hint at some things I to be avoided . 2 dly some things to be endeavoured Things to be avoided by such as are brought into the Wilderness , are I Unbelief . Psal. 78. 22 , 23. the Israelites believed not God in the Wilderness , and therefore he was provoked Heb. 3. 18 , 19. the Apostle tells us expresly , that those who believed not , their carcasses fell in the Wilderness , and for their unbelief , they could not exter into the land of promise . 2 , Discouragment would be avoided Numb . 14. 1. the People through Discouragment cryed and weept for the report that the spyes gave them : and frequently els-where , they expressed their Discouragement upon the emergency of every new difficulty , their cry was always , that they should die in the Wilderness : and in that they read their own fortune , Numb . 14. 28. for the Lord was provoked for their unbelief and other sins , to do to them as they had said . Beware of Unbeliefs bode-words ; for like the Devil's responses their accomplishments are always evil to those that take them . In all the World I know no such ready way to Apostacy , and utter forsaking of God as Discouragment . Experience hath said so much to confirme this , that I shall not need to bring reason into the field : But this I must say , have the experience of Discouragment who will , they have it to their expences . And if I were to die , I would leave Discouragment this testimony that it is dear bought misery . 3. Avoid Murmuring , fretting discontentment with the Lords Dispensations with complaints of his unkindness . Numb . 14 2. all the Children of Israel murmured , and Chap. 6 42. they murmured against Moses and Aaron : But Moses could tell them , what are we , that ye speak against us : nay but your words are against the Lord ; yea and Numb 21. 5. it is expresly said , the People spoke against God and against Moses . And still their tune was , w●y have ye brought us up out of Egypt ? Just like many in our Generation , why say they , your Re●ormation , your Covenant and your Ministers have served you well : but verily their words are against the Lord : for we owne his name in these , and glorify him whom they dishonour . When the Children of Israel murmured in the Wilderness , they had forgotten how once they groaned because of their oppression in Egypt : and in that they may be more excusable than we : for the Red sea had ridd perpetual marches betwixt them and their oppressours ; but we get not leave to forget our oppression in the times of our former subjection to them , who derive their power from her who is spiritually called Sodom and Egypt Revel : n. 8. I mean Prelats who are indeed the house of the Elder brother , but fallen back , for that they have come short of the blessing ; and now hold of the Pope , the younger , who hath supplanted them handsomely and got betiwxt them and the Birth-right ; so that now the Elder serves the Younger : those , I say , pursue even to the Wilderness , according as it is prophesied Rev. 12. where John saw the Dragon pursue the travelling woman into the Wilderness . 4. We would beware of Tempting God. Psal. 106. 14. they tempted God in the desart , and what that temptation was , see Psal. 78. 18. 19. 20. They limited the Lord , and said , can God furnish at able in the Wilderness ? can he give bread also ? can be provide flesh for his People ? whatever our temptations be in a Wilderness , though we should fast till we be as Hungry as Christ was in the Wilderness , yet let us learn of him , not to tempt the Lord , by limiting him to ordinary means , since it is writen that man shall not live by bread alone , but by every word of God , neither let us rashly nor presumptuously cast our selves into any needless difficulty , nor cast our selves down from a pinacle of the Temple : for that again it is written , thou shalt not tempt the Lord thy God. Just thoughts of God , and these are large ones ) would fit the Saints with a present help in all imaginable difficulties , Psal. 46. 1. God is our refuge and strength , a very present help in trouble . 5. We would beware of unmortified , imperitus , clamorous lusts . Psal. 106. 14. They lusted exceedingly , in the Wilderness , and Psal. 78. 18. ●hey sought meat for their lust . God had given meat for themselves : but they must have meat for their lasts also . Truely he had need have a good rent that would keep a table for his lusts : for lust is so ill to satisfy , that albeit one World serves all the men in the World , yet all the World will not satisfy the lust of one man of the World : Witness ●e who weept that there were not moe Worlds to conquer . But he who must have his lust as soon served as himself , that man is not for the Wilderness . I shall advise all that are brought into the Wilderness , to do with their lusts , as Moses did with his Wife and Children when he went with Israel into the Wilderness , send them back , dismiss them for fear they make more adoe . Solomon prefers the Wilderness to the Company of a clamorous angry Woman in a wide house : but how miserable must he be who lives in Company with those scolding wretches , his craving clamorous lusts even in the Wilderness . 6. We would be ware of Apostacy and turning back unto Egypt : Numb . 14. 4. They said one to another , let u● make a Captain , and let us return into Egypt : And verse 3. Were it not better for 〈◊〉 ( say they ) to return into Egypt ? Whatever we me●● with in the Wilderness , or whatever may be before us O let us never think of going back into Egypt Luk. 17. 32. Remember Lots wife , Remember Heb 10. 38. that the just shall live by faith : but if any mo● draw back , my soul shall have no pleasure in him , sa it the Lord Remember ( as I have said even now we find our Egypetan oppression more grievos than ever . Now for positive Directions and things to b● indeavoured by all , that are brought into the Wilderness , take these . 1. And before all , we would labour for the Pardon of sin , and the presence a reconciled God : This was Davids great su●● Psal. 79 , 8. O Remember not against us former inquities , but let thy tender mercies speedily prevent u● for we are brought very low : and in the 9 verse , he us , O Lord , for the honour of thy name , and purge away our sin . And over and again in the 80 Psalme , as in many others , his request is , make thy face to shine upon us . Moses was very peremptory in this : for Exod. 32. 32. he says , and now if thou wilt , forgive this sin : if not , blot me I pray thee out of thy book , which thou hast written : and in the 33. Chapter 15 verse he adds , if thy presence go not with me , carry us not up hence . Unpardoned guilt and an unreconciled God , will be very uncomfortable Company in a Wilderness . 2. As Moses in the Wilderness Numb . 13. we would spy the good land that is before , of the twelve that were sent , only two , Ioshua and Caleb were faithful in their report : Moses himself trusted their Relation , and put them on to pacify the clamorous People . Faith and Hope are the two only faithful spies , that will be sure to give such a report of their Discoveries , as may both confirme Believers , and compose the tumults , and quiet the clamours of unbelieving spirits . This was it , that sustained the Apostles , without fainting in all their Afflictions : this was the star that guided them thorow their Wilderness . 2 Cor. 4. 18. We look not at the things which are seen , but at the things which are not seen . In our way through the Wilderness we would raise our estimations of Heaven , thither we would direct our expectations , and thence we would derive our sure consolations , we would see if the spies can bring us down , now and then , a branch of the Grapes of the Land for our refreshment : and if our Father will honour us with a present of the first fruits of our inheritance , or a Cup of the new Wine of the Kingdome , that we may ( as we use to speak ) Remember him in the Wilderness . Psal. 116. 13. that we may take the cup of salvation and call upon the name of the Lord. In the History of Israels travesl , Exod. 19 2 , we read , that when they came to the desart and pitched in the Wilderness , they encamped before the Mount , and Moses , in the 3d verse , went up unto God. We would so order our camp in the Wilderness , as that we may be always within sight of the mount : We would labour , in all our wanderings , to keep a clear sight of Heaven , and to have our head within the clouds ; as it is said of Moses Exed . 24. 18 Moses went into the midst of the cloud , and got him up into the mount . 3. The People of God in the Wilderness would remember much , both what God hath done formerly to his People in the like condition , and what he hath promised to do for these that afterwards shall come into it . Albeit the Scripture generally all over aboundeth with matter to this purpose : yet for the first , what God hath done , recommend specially the four last books of Moses which are an exact journal of Israels travels in the Wilderness : for the latter , what he hath promised to do , read the 35 Chapter of Isatah throughot with Chap. 41. from verse 16. to 22. with 42 , 1● with 49. 9. 10. 11. 12. with 61. to the 9. with 6 24. 25. See Ier. 12. 10. 11. 14. and to the en● with Jer. 23 , to thè 5. See Ezek. 34. throughout . Psal. 107. to the 9. with this 2 d chap. of 〈◊〉 throughout , all these ( as I said not to exclude other places which may be obvious to those that are better versed in Scripture , I do Recommend . 4. In the Wilderness , we would be much in Intimate and more than ordinary fellowship with God : as I cited of Moses before , we would enter the Clouds and go up into the Mount to God : and we shall be no homlier than welcome . Cant 4 , 8 , invites us to this . We never find David higher upon it , than in the Wilderness . We owe that sweet 63 Psalme to the Wilderness of Iudah , in the 8 verse where of it is said , my soul followeth hard after thee , thy right hand upholdeth me ; and in the 5 verse , my soul shall be satisfied as with marrow and fatness , and my mouth shall praise thee with joyfal lips . If a Soul make a visit to God from the Wilderness , they may expect Joseph's Brethrens entertainment , they may resolve to Dine with him at noon . Our Lord Jesus learned this of his Father , This is a desart place , says he , and we cannot send the People away fasting lest they faint by the way . Yea and after they may have that sweet Musick ; my soul shall be satisfied as with marrow and fatness , and my mouth shall praise thee with joyful lips ; and Psal , 57. 7 , 8. my heart is fixed , O God , my heart is fixed , O Lord , says he , I am now well at my heart ; I will sing and give praise : Awake up my Glory , awake Psaltery and harp ; I myself will awake early : and that was also a Wilderness Psalme . We owe the 4 : Psalme to the Wilderness likwise , and the 84 whereof more anone . Take we then the direction , that the times of our affliction be times of more than ordinary Communion with God. 5. In the Wilderness we would be diligent to seek good occasions and means for the relief of our Afflictions , and supply of our wants : Need must make vertue with us , Psal. 84. 5 6. Blessea is the man in whose heart is the ways of them , who passing thorow the vally of Baca , make it a well . We must not like the unjust Steward , refuse in this case both to dig and beg : we must use all means lawful both spiritual and natural , with God and men : we must with Nehemiah , both Pray to the Good God of Heaven , and supplicat the King. Nehemiah 2. 4 , 5. The day has been when the Nobles and Estates of Scotland and our Courtiers , would have suted and courted the King for a Commission , to build the City of the Lord and of their Fathers Sepulchers , the Church owning that Faith wherein their Fathers Died , who have left there to Posterity the Sepulchers and lasting Monuments of their Fidelity , Zeal and Religious gallantry : when a Great man would have pleaded for a liberty and protection to a faithful Minister . Then Israel and the Lords People in their bounds , in commendation of their Zeal and Diligence sang that song Numb 21. 17 , 18. Spring up O well , sing ye unto it : the Princes digged the well , the Nobles of the People digged it by the direction of the Law-giver with their staves . But now since our Princes and Nobles turned herdmen to the Philistines , and servants to Prelates , their work hath been to stop , and take away , and strive for Isaac's wells , to deprive the People of God , moe ways than one , of those occasions of pure and plentiful Ordinances , which they had digged and drunk of : had with labour provided and with refreshment enjoyed . See the case in ane Allegory Gen. 26. from the 17. verse to 23. I fear when this generation is gone ( and if carcasses fall not in the Wilderness , if God make not a clean field , if he do not root out , and make a speedy riddance of this evil Generation from the face of the earth . wiser men than I are much deceaved ) that Nigrum theta or black mark shall be found written upon the Sepulchres of most of our Nobles , Nehemiah 3. 5. that the put not their necks to the work of their Lord. And when it is come to that , then who knows but the sons and little ones of our Nobles may be Well-diggers ; And as it was in the case of the drought , Ier. 14. 3. may come to the waters and to the pitts ; may be such as shall seek out , and labour for the means of their Souls refreshment . The Lord may bring the little Ones of those transgressors . whose carcasses fall in a Wilderness , into a land flowing with milk and hony , Numb . 14. 31 , 32. Mean time , let us be digging in the Wilderness , let us seek occasions for our Souls , and where we do not find them , let us make them . 6. In the Wilderness , we would thankfully receave and improve thriftily all offers of accidentall occasions that providence layes to our hand . Psal , 84. 6. the rain also filleth the Pools , that is , the Lord will now and then be giving his out-wearyed People , some unexpected means of present relief and refreshment , which they must acknowledge and use , till they get better and more lasting occasions . Rain water in a Pool , is neither so good nor so enduring , as a spring or fountain of living Water : and yet the former is good , where the latter cannot be had : for to the hungry Soul , every bitter thing is sweet , and little will do a poor man good . If God give us an occasion of a good Sermon , or a Communion , or make any other good means to drop upon our heads , as unexpectedly as the rain falls from the Heaven ; or if we have the benefit of the neighbour-hood of a faithful Minister for the time , these things , howbeit for their nature and vertue they be fountain water , yet herein the best of them is but like a Pool , that they are of an uncertain endurance . For such is the condition of these Wilderness-times , that where one day you have a fountain , the next day you have nothing , or an empty cistern : nor is there throughout all the land , so much as one Rehoboth Gen. 26. 22. one well that the Philistines do not strive for . Therefore we must drink for the drought that is to come , we must hear for the time that is to come ; Isai. 42. 23. we must make the best we can of every occasion that remaines , or accidentally offers for the time , and we must feed upon the little Oyl in the cr●ise and the handful of Meal in the barrel , till there be plenty in the Land. 7. In the Wilderness we would make use of good Company : yea we would make much of it where ever we can have it . Psal. 84 7. they go from sirength to strength , as our Translation reads it , but the Original hath it , They go from company to company , or , from troop to troop . Indeed solitude and want of good Company is not the least of the evils of the Wilderness , as I shewed above , in the description of the wilderness : and I believe the People of God in these times will bear me witness in this . But we would seek good Company and make use of it . Mal. 316 the fearers of God , that were then in the Wilderness , spake often one to another . But wandering and unsettlment ( another great mischief of the Wilderness ) will not let the Saints lodge together : and for that the word of the Psalme says , they go from Company to Company : when they are driven from one Company , they must draw in to another . Many men never grow good till they are going to die ( and indeed , in this World , he that mindes to be good , may make him for another World ; and blessed be God , we know of another ) even so the Saints oft times scarce begin to know the usefulness and sweetness of one anothers Company , nor to use it accordingly , till they must want it . Nor do they any thing worthy of their Society , till they be going to separat . I said in my heart , that this also is vanity and a sore evil . Learn we then more timely to make use of good Company . 8. In all our motions and removes in the Wilderness , we would follow and be Ruled by the Cloud of Gods presence : thus Israel was guided through the Wilderness , See Numbers 9. from the ●5 . verse to the end . The Cloud was a visible token and Sacrament of Gods presence with them . We would so live and so move in the Wilderness , as that we keep always in the presence of God , I mean his propitious comforting presence , whither the presence of God directs us , thither let us go , be it East , West , North , or South , be it fore ward backward , to the Right hand or left hand And where we cannot abide with Gods presence , if the Cloud of the Lords presence be liftted up to us off a place , be it otherways never so commodious and sweet ; let us not take it evil to leave that place . If God say to us , as to Abraham , Gen. 12. 1. get thee out of thy country and from thy kindred , and from thy Fathers house , unto a land that I will shew thee ; Let us , with Abraham , obey and be gone : let our desire be only with Jacob. Gen , 28. 20. that God may be with us in the way , and then let him take us through fire , through water , through a Wilderness , or what he will. If the Cloud remove from Him a wealthy and pleasant place , where are twelve wells of water and threescore and ten Palm-trees , so that we may there encamp by the waters , Exod 15. 27. to the Wilderness of Sin , an impleasant and a scant place , where we may be threatned to be even slain with hunger , Exod. 16. 3. we must march with the Cloud . In a word we must so carry our selves in our whole course , as that we may have the Lords presence and propitious countenance whatever we do , wherever we be . In this case , let us sing the ●4 Psalme . The earth is the Lords and the fu●●ness thereof , the world and they that dwell therein , And Psal. 4. v. 6 , 7 , 8. must be our song . Let men project and pursue for themselves places of pleasure , preferment and profit , ( as most shamfully they do ) let them carve and cut out Fortunes and Portions for themselves , and let them with noise divide the spoil of a Church that is fallen into the hands of her enemies , who are the wicked of the earth ; and of many faithful Ministers who like the man in the Parable Luk : 10 , 30. have fallen among thieves : But stay till mischief and evil go a hunting , and then their ill come Places shall not know them . Psal. 140 11. evil shall hunt the violent man to overthrow him ; but in the mean time , what comes of the poor outcasts and wanderers ? Why , they shall not want a place to go to ; in the 13. verse of that 40 Psal. the upright shall dwell in thy presence : They may travel through places enough ; but be their harbour what will , that is there home . And as it is a hidden place to Worldlings , so it is a hiding place to them , Psal. 31. 20. thou shalt hide them in the secret of thy presence , untill the Lord return to build up Jerusalem , and then he will gather the out-casts of Israel , Psal. 147. 2. for he that scattered Israel will gather him , and keep him as a shepherd doth his flock ; for the Lord hath redeemed Jacob and ransomed him from the hand of him that was stronger then he : Therefore they shall come and sing in the height of Zion , and shall flow together to the goodness of the Lord , Ier. 31. 0 , 11 , 12. and foreward to the 15 verse . Take we therefore the conduct of Gods presence in the Wilderness , and let us be thereof so observant , that by the least wink of his eye we be directed ( Psal. 32. 8. ● will guide thee with mine eye to sit still , or let out , to turn to the Right hand or to the left at his pleasure : and be our turnings in the Wilderness what they will , be sure we are not out of the way , so long as we enjoy Gods presence , and the comfort of the light of his Countenance . And that will make us with Mose , Heb. 11. 27. endure all that we meet with , who endured , as seeing him that is invisible . 9. In the Wilderness we would live by faith , and learn to take God for all things , Psal. 84. 4 blessed are they that dwell in thy house , they will be seeing and enjoying many things , that will make them praise thee ; But what if they be put to travel through the valley of Baca ? then in the 5 verse , Blessed is the man whose strength is in thee . He is the fountain . Psal. 36. 9. and he it is that makes all the streams of his Peoples consolations to flow in their seasons , Psal. 87. 7. all my springs are in thee . O but it is well lost that is found i God : and all that is happily wanted which is supplyed in him . O for more of the fountain ! O for a larger faith to draw at this deep Well! O Noble Well! a Well that in all our journeys will follow us . 1. Cor , 10. 4. we read that the Israelites drank of a spiritual rock that followed them , and that rock was Christ. We may still encamp and ly about these waters , be our marches what they will in the Wilderness . This is the only Rehoboth , the well of Room : the Philistines cannot trouble this Well : It is of ● higher spring than that enemies can get up to stop it : if the Lora make his paths to drop fatness , if they drop upon the Pastures of the Wilderness , see who can hinder it : for the rain waits not for man , nor stayeth it for the son of man ; therefore blessed is the man ( Ier. 17. 7 , 8. ) that trusteth in the Lord , and whose hope the Lord is ; for he shall be as a tree planted by the waters , and that spreadeth out her roots by the river , and shall not see when heat cometh ; but her leaf shall be green , and she shall not be carful in the year of drought , neither shall cease from yeelding fruit . O let us entertain those large thoughts of God that I have now so often recommended , and then without boasting we may say with him , that was as oft in the Wilderness as another , Psal. 34 2 my soul shall make her boast in the Lord. If they be spiritual , sanctuary mercies that we miss , then remember Ezek. 11. 16. Although I have scattered them among the Countreys ; yet will I be to them a little Sanctuary in the Countreys where they shall come . Remember and sing 84 , Psal. already cited , with Psal. 63. and 42. If they be remporal earthly mercies that we desiderat , then remember Psal , 24. above cited with , Deut. 8. 2 , 3. the Lord led thee through the Wilderness and humbled thee with hunger , and gave thee Manna , that he might make thee know that man doth not live by bread only ; but by every word that proceedeth out of the mouth of the Lord , doth man live . I leave it to every one to try what is in God and in the blessing of God. And in the mean time , let us learn to take more upon trust with God. There is no waste ground in God : meet his People with scant where they will , they will meet with none in him . Jer. 2. 31. have I been a Wilderness unto Israel ? sayes God : they could not say he had . Even as Christ said to his Disciples Luk. 22. 35. when I sent you without purse and scrip , and shoes , lacked ye any thing ? and they said nothing : why ? many truely of the Saints and servants of God in these times , who cannot boast of much wealth , yet do not speak of want : many wonder how they live and yet they are both living and Life-like , And for one , I shall say that first and last , once and again , God hath cast my lot more to satisfaction , than I could have chosen with most deliberation , hereby teaching me that which I have taken for my Lesson , and till I can say it perfectly by his grace , I shall still be learning to choose nothing for my self : and though I shall not say with Leah Gen. 30. 18. God hath given me my hire , yet I may be excused to think that God hath given me a hire ; for albeit Moses's respect to the recompence of reward Heb. 11. 26. and it may be not that either , but rather a free love and respect to the name of God , ( hallowed be that great and precious Name ) Rev. 2 , 3 , give the chief determination in all an upright Mans most serious deliberations ; nor would he ( as he shall not ) be reckoned with those men Math. 6. 2. who have their reward ; yet my present satisfaction with my condition outvyeth , till it is envyed of , the lot of those who have sought a fortune by moe turnes : Let Ravens hunt , and catch , and rugg , and Prey , and croack over what they have gotten , and cry from more , I judge him happy . — Cui Deus obtulit Farcà quod satis est manu . That hath enough and finds no want Tho his allowance be but scant . And I have learned 2 Kings 5. 26. that this is not a time to receive Money , and to receive Garments , and olive-yards , and vineyards , and sheep , and oxen , and men servants , and maid servants . I fear something worse than the Leprosie of Na●nian cleave to the Gehazi's of this time . If God will give me my life for a prey , in all places whither I go , by his grace I shall not seek great things for my self : for I fear he will bring evil upon all flesh , and will break down what he hath built , and pluck up what he hath planted , even the whole land . Ier. 45. 4 , 5. I love tacitus pasci a morsel , be it of green herbs , with quietness : and I hope I have learned Philip. 4. 11. in whatsoever state I am , therewith to be content . Yea and I am the more content , that I find my case somewhat common in the time . To confirme it I give you a story . A vapouring Time-divine who hath changed his gang twice already , and possessed two honest mens Churches , one after another , seeking a fatter Pasture , lately met accidentally with an honest deprived Minister of his old acquaintance , and seeing him in case better than wont , asked confidently ; ha sir , how is it that you look so well upon it , in this World ? The other , a Notable Man , gave him a Notable Answer : why , thus it comes , said he , we go in God's common . Gods common is better pasture than the Worlds inclosure : and what wonder if we who go i● Gods common , look better on 't than you who go in the Devils inclosure . At this the petulant man kept silence , and iniquity stopt her mouth . I Remember it is said Psal. 112. 10 the wicked shall see it , ( that which befalls the righteous to his satisfaction and honour ) and be grieved , he shall gnash his teeth and melt away : the desires of the wicked shall perish . Now as we would by faith take God for all things els in the Wilderness ; so in the case of fainting and weariness , which as I shewed in the description , is the last and not the least evil of a Wilderness-condition , we would take him for our strength , Psal. 48. 5 Blessed is the man whose strength is in thee Psal. 73. 26. my flesh and heart faileth : but God is the strength of my heart : Cant. 8. 5. The Church coming up out of the Wilderness , l●aneth upon her beloved : Isai. 12 , 2 , The Lord Iehovah is my strength and my song : Isai. 33. 2. be thou their arm every morning : Haback . 3. 19. the Lord God is my strength , and he will make my feet like hindes feet , and he will make me to walk upon my high places : to the chief singer on my stringed instruments : if strength quite fail , and be exhausted , he makes the weary to renew their strength : if strength be weak , and the Soul drives heavily , and comes up with a slow pace in Duty ; then he shall run : if when they winn to that , they fear it shall not last , nor they be able to continue at that rate ; then they run and weary not , they walk and do not faint . Isai. 40. 31. 10. And lastly , In the Wilderness we would long and haste much to be through , and press with importunity for a delivery : This we see in David . Psal. 42. Psal. 63. Psal. 84. and Psal. 107 6. those who wandered in a Wilderness cryed unto the Lord in their trouble . And Moses who had been long in the Wilderness was very earnest to have gone over Jordan , to see the good Land , though for his fault at Meribah it was denyed him . Deut , 3. 25. 26. This direction is nothing so strange , as is the disposition of those to whom it is meant : For I begin to observe many who have seen the Lords Glory and Power in the Sanctuary , but too modest , not to say worse ( be it from desponcency , or from some worse quality ) in their Suits for a restoration of these Mercies : Either the length of our affliction hath put us so far out of memory , or the deepth of it hath put us so far out of hope of better dayes , that as if there had never been , nor never should be better dayes , we content our selves with the present . Truly it astonishes me to see such a Spirit of slackness possess many ; as if the Lord had said to us , Ier. 29. 5 , 6 , 7 , 10. Build ye houses and dwell in them , &c. For thus saith the Lord , that after seventy years be accomplished in Babylon , will I visit you , and form my good word towards you , in causing you to return to this place : Our disposition looks like those that were to have a seventy years affliction and long continued Captivity . And indeed considering Daniel 9. 13. All this evil is come upon us , yet made we not our Prayer before the Lora our God , &c. I observe , that Security and a slack disposition is the attendent , or rather the presage and fore-runner of a continued Affliction : And by the contrary a Spirit of restless importunity , is a comfortable Prognostick of a speedy delivery : See it confirmed in the instances of Daniel , Nehemiah , Ezra , who upon the very point of the deliverance were stirred up , and with themselves stirred up the People by Prayer and Fasting to ask Mercies of their God. Take then the direction Isa. 62. 6 , 7. Ye that make mention of the Lord , keep not silence , and give him no rest , till he establish , and till he make Jerusalem a praise in the Earth . And thus with patience I have got through the Wilderness , and considered the intimation of the Churches condition , which is the second thing in the words of the Verse . In conclusion , be it minded only , that all that hath been said to this point , doth alike concern the Church in general and Saints in particular : For neither I nor any other , who from this mount of contemplation do view the Wilderness at a distance , can expect to have it said to us , as was said to Moses of the Land beyond Iordan , Thou shalt not go over into it : but rather as was said to Abraham : All the Land which thou seest shall be thine : Arise and walk through the Land , for to thee will I give it . Not to speak of what we have had , or at the time have , none of us can promise in the Life of our Vanity , that we shall not have , if not at once , yet successively , one after another , all the described parts of the Wilness for our Lot. I will allure her . THe third thing in the words is , The Lords Design , I will allure her . Hence the Doctrine is , That the Lords great Design in the vicissitudes of all Dispensations to his People , is to gain them to himself ; that he may have more of their Kindness and Service . The point is confirmed ; 1. From the account Scripture gives of Gods various Dispensations to his People : Take but this Chapter for an instance ; he both afflicts her and comforts her , and all that he may have her heart . 2 , From the first and greatest Command in the Law of God , which is , That we love him with all our Heart , &c. As the Law is understood to be the mind of the King ; so the greatest Command of God is the surest Evidence of his Will concerning this , That we abide only for him , and do not play the Harlot , nor be for another man , Chap. 3. 3. It is easie courting where we may command : And in this the Lord hath he advantage of all other Lovers : The Soveraignity of his Propriety in us , bears him to challenge our Heart and Service , without once asking our consent , and to resent every repulse and refusal , not simply as a displeasure , but really as a wrong , in defrauding him of what is his own , by a just Title of many respects , antecedent to our voluntary consent . 2. The Lords design is so manifest in his kind way with his People , that as it cannot be hidden , so it seems he would have it known that every one may think him a Suter : Even as when a man frequents the House of his Beloved ; presently , by his frequency and other circumstances of his Carriage , the meanest Servant of the House discovers his design : Yea , and the Lord is not ashamed here expresly to tell his Errand , I will allure her . Some men if they intend a match with , and have a design upon a person , they set their designs abroad ; either in Policy to further them , and thereby to know how the person intertains such Reports , that accordingly they may behave themselves in their intended Address ; or else in vain Glory to vaunt of them : So the Lord causes the Report go loud of his blessed purpose , that it may be seen he is both serious in the matter and glorious of it , to have sinners love him . Now the Lord allures either Morally and Externally , or Internally and effectually . Morally and Externally , while he courts Souls with Arguments and Motives fit to take with rational and ingenuous Spirits . Effectually and Internally , when by the Power of Grace he makes such fit Motives and Arguments have their due weight and work upon Hearts . According to this division , for explication of this Blessed Design of the Lords alluring his People , I shall first touch upon some of the chief Motives that are fitted to this purpose , ( for to reach them all I presume not ) 2 dly , I shall treat of the inward Power of Grace , that makes these Motives effectual upon the Soul. And 3dly , shall conclude the point with Use. 1. Of motives , the first is his own Glorious Excellency outshining every shadow of likness , let be equality : Who is a God like unto thee ? And that I am now upon a love designe , and upon the imployment of Eleazer Abrahams servant Gen. 24 to seek a Wife to my Masters Son , I am concerned as a Friend of the Bridgroome to express my self in the proper termes of such a Subject : And O that my heart could indite good matter , that I might speak the things that I have made concerning the King ! Let it then be condescended , what is required , by any but willing to be satisfied , to commend a person to the heart of his beloved , and in him you have it . 1. for his Dignity and Descent , he is the King , and the Kings son : 2. For his Induements , in him are hidd all the treasures of wisdom and knowledge : yea and he is full of grace and truth : and if you speak of a Spirit , a great Spirit , Isat . 11. 2. 3. the spirit of the Lord resteth upon him , the spirit of wisdom and understanding , the spirit of Counsel and might , the spirit of knowledge and of the fear of the Lord , and shall make him of quick understanding in the fear of the Lord &c. 3. For his Beauty , he is white and ruddy , the chief among ten thousand , and fairer than the sons of men 4. For his Disposition and Humour , he is tender , compassionat , loving , meek , condescending , kind and Gracious : O but the Soul may have many a good day , and much sweet contentment in his Company ! 5. For his Estate and Fortune , he is the possessor of Heaven and earth , the heir of all things ; and there is no lack to those that have him , and they have him that love him . 6. For his Use and Vertue , he is all , and in all , and in him we are compleat : 7. For his Necessity , he is the person that cannot be wanted , by any that would be happy : Deut. 30. 20. he is thy life , and the length of thy days . And if any think they may do as well elswhere , let them answer the question John 6. 68. Lord to whom shall we go ? thou hast the words of eternal Life . Now this is my beloved , and this is my friend , O Daughters of Ierusalem . Cant. 5. 16. The Lords second Motive and external allurement is his Words : Words are very charming and enticeing things : and how forceable are right words ? says Job . Hence the Latines wisely give the name of verba dare , to that which the Court calls a complement , but the Countrey plainly calls a Cheat. Hence the way of Fishing which catcheth by the Ear , applauded of the greatest Wits , approven and much practised by Lovers , the most ingenious because the most serious Anglers , who busk their hooks with words , and bait with the artificial flee of Complements . Hence , as the world goes , he is the finest man that can say fairest to it : and albeit Solomon both a Wise Man and a great Preacher and Spokes-man hath said Proverb . 17. 28. even a fool when he holdeth his peace is counted wise ; yet with most men , even a wise man , if he bold his peace , is counted a fool : But the truth is , multum ille assecutus est qui bene didicit loqut , bene qui tacere non minus assecutus est , he hath attained much who hath learned to speak well : and he hath attained no less who hath learned to hold his peace well . But to say no more in general of the allurements of Words : how specially excellent are the words of the Lord to the purpose of Soul-converting and heart-alluring ? Zach. 1. 13. They are good words and comfortable words , Jer. 15. 16. Thy words were found and I did eat them , and thy word was unto me , the joy and rejoycing of mine Heart . Gold and Treasure is alluring unto any , Honey and Apples to Delicate Persons : And if it were even the mortal forbidden Fruit of the Tree of Knowledge of good and evil ; yet if it be good for Food , and I leasant to the Eyes , and a Tree to be desired , it must be had , if the price should be Death , Gen. 3. But the words of God are more to be desired than Gold ; sweeter also than Honey and the Honey comb , Psal. 19. 10. Psal. 119. 72 , 103. verses . If nature could propine the World with Golden Apples as a present of her first Fruits , sure those would ravish the Hearts of the greatest Potentates , and would raise Wars among Princes for the possession and keeping of the Tree that bare those , they would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apples of Strife , properly and indeed : And the Words of God , which are the Flower and first Fruits of all fit Words , are Apples of Gold in Pictures of Silver , Prov. 25 , 11. They Nourish Solidly , Comfort Cordially , and Inrich Mightily . How charming the Lords Words are , we have famous instances in the Gospel , that with his Words he catched those , that were sent and intended to catch and entrap him : he sent them back with this Report , never man spoke like this man. And here in the ●●xt it self , I will allure her , saith the Lord , and I will speak comfortably unto her . The third . chief Motive and Allurement is , The Works of the Lord and his Doings , He hath done for his People , and is daily doing to them , that which cannot but rationally entice any ingenuous Soul to be for him : If God had not loved us , I should have wondered at every thing he does for us : Love is the chief of the wayes of God to us . God loved the World. God so loved the World , A Wonder indeed ! But after that stupendious portent of his Works to us , That he loved us , I shall wonder at nothing he does for us : For what will we not do for those we Love ? But again , I must wonder , that he loved us , and in this love to us , he was humbled and emptyed for us : For us he came into the World : For us He took the likeness of sinful flesh , and the form of a servant : For us he suffered Temptations , Crosses and Contradictions in his Life , and for us he tasted death ; He gave him ●●s for us : He came under the Law , and Sin , and the Wrath , and Curse of God for us : For us he drank the Cup of astonishment , which would have made all the Elect tremble to Eternity . Yea and he rose and was victorious over death for us : ●e hath also ascended Heaven for us , and there he interceeds for us : he is our Friend at Court , he stands in the way there , that nothing pass against us : and when there is hazard he warns us , and by his Word and Spirit he keeps intelligence with our Souls , and gives us daily accounts of the true state of our Spiritual business : Thence he issues daily many favours on our behalf , Psal. 103 2 , and forward . Forget not all his Benefits , who forgiveth all thine Iniquities , &c. And his negative Mercies are not the least part of what he doth for us : That he prevents and holds off us so many temptations , suares and evils that otherwise would even over-run us : and that for all these he waiteth to be gracious to us , at the voice of our Cry when he shall hear it : And in a word that he is so wholly taken up for us , as if he had nothing else to mind but us . Now to a rational ingenuous Spirit , and every one that deserves to be called a Man , all these will be the Coras of a Man , and Bands of Love. Hos. 11. 4. Yea there is some secret alluring , quality , in the saddest and darkest of Gods dispensations to the Soul of the Saint . Hence we never find the Godly Soul more fond so to speak ) of its beloved , and more earnest upon him , than in the time of desertion , which of all dispensations is the most afflicting to such an one . If the Lord withdraw , such an one will fall down sick of Love to him ; and then go tell him O ye Daughters of Ierusalem , that I cannot live in his absence : And if he do not come quickly skipping like a young Roe or Hart ; yea , and if he take not the nearest way over the mountains of Bether , he may come too late , to lay his hands upon the eyes of his distressed Beloved , Psal. 28. 1. If thou be silent to me ( sayes David ) I shall be like them that go down into the ●●t : O Lord , I cannot live , I value not Life , if thou be not the God of my Life : I have resolved I shall never be glad , till thou be the health of my Countenance , and make me glad with thy Works : For I see little difference , betwixt Sorrow and Joy , if thou be not my chiefest joy . And in our Text , the Wilderness is the alluring place to this ungracious froward Church . The fourth chief Motive wherewith the Lord allures his People , is , his Gifts . Gifts and tokens use to pass betwixt Lovers , and accordingly in this Chapter , the Lord allures this whoorish Church with Gifts : So verse 15. I will give her her vineyards from thence , and the valley of Achor for a door of hope . A Gift is a tempting and inticing thing : and therefore the Lord hath forbid Iudge , the taking of Gifts ; For a Gift blinds the Eyes of the Wise , and perverts the words of the Righteous : And therefore Isai 33. 15. He is a rare man , That can shake his Hands from holding Bribe● . And the more strange it is that men can take so largely from God , and not be thereby enticed after him . Solomon sayes , A mans gift make room for him , and whithersoever it turneth it self , it is so prosperous , that Every one is a Friend to him that giveth Gifts , Prov. 18 , 15. and 19. 6. But let us consider Gods Gifts : His Gifts are 1. Free Gifts : And what is freer than a Gift ? For if it were not free , it were not a Gift : None of us can earn the east benefit at Gods hand ; For who hath given to the Lord , and it shall be recompensed to him again ? But of him , and through him , and for him are all things , to whom be Glory for ever , Rom. 11. 35. 36. 2. His Gifts are good gifts , he is the giver of all good ; and from him every good and perfect gift descendeth , he will with-hold no good from him that walketh uprightly . I confess , That sore evil unde● the Sun. Eccles. 5. 13. may be seen in all other Gifts as well as Riches , That they are often keepea for the 〈…〉 hereof to their hurt . But God never gave men that Gift , ( they have it of the Evil One ) by abuse to turn good Gifts into evil for themselves . 3. His Gifts are Rich and rare Gifts , Grace and Glory , and every good thing : yea himself : For the Covenant Gift , is , I will be their God : yea our Selves and our Souls He gives Life and Breath , Act. 17. 25. ●er . 38. 16 He gave us this Soul. 4. His Gifts are large Gifts , Act. 17. 25. He gives all things , and 1 Cor , 47. What hast thou that thou didst not receive ? And here I observe , what a great advantage in his alluring us the Lord hath of us all by his Gifts . If we possess and keep still his Gifts , we cannot handsomly refuse his sute for our kindness and service , for no ingenuous Woman will possess or retain that man's Gift whom she minds not to entertain . But if any should presume disdainfully to return the Lords Tokens to him , and to send back his Gifts ; then he hath yet the greater advantage : For if we send back all his Gifts , and return all to him that ever we had of him , then must we needs with all send back and return our selves , and our Souls , and all that we are , or have , or can : For he gave all these ; and he requires no more than what he gave . So that of necessity we must either be all for God , or we must be nothing ; or else we must be most base in being anything that we are not for God , and in retaining his Tokens , when we have rejected himself . And now let wild ungracious sinners , look how the● shall come handsomly off : And this I would recommend , especially to such as claim to more ● a Spirit and Breeding than ordinary : if there be any Gallantry , here is the opportunity to shew themselves men . 5. His Gifts are frequently renewed or rather continually heaped Gifts , He loadeth u● daily with his 〈◊〉 : He is still giving and daily sending variety of ●●● . Mercies , and he is still heaping Benefits upon us : and these ( if we intertain th● Giver , and give him our Consent ) we are to take tokens for good , and an earnest of greater things to be enjoyed ; For the Valicy of Achor is a door of hope . The Fifth chief Motive , wherewith the Lord allures his People , is , his Carriage and Demeanor towards them . A goodly Deportment , a quair Behaviour with an obliging Carriage is very taking . Davia's and Daniel's Behaviours did much to allay , if not to vanquish the fury and malignit● of their malicious Enemies . The Carriage of 〈…〉 Vespasian the Emperour was such , that thereby he was , and was called deliciae generis humani , the darling of mankind . But , O , how transporting is the Lords way and Carriage towards his People ! Secular Lovers use to frame their Carriage , as well as their Cloathes , into the best fashion and dress , and they study to make their entries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all their Sailes up ; and would seem to be rather what they should be , then what they are , and indeed be : They put on their best Behaviour with their best Sute , only at Shows and Solemnities ; for as they do not wear their best Cloaths , ●o neither practice they the best Manners , always at home . But as the Lords Carriage to his People , is alluring , at his first appearing , and in his first address to their Souls ; so they may expect to have it always the same : For He is God and changes not , and all that is but his ordinary . But behold his Carriage , I pray you ; with much Patience he waits upon his Peoples consent , as if their Love were worth the waiting upon ; and indeed it it be not so , it is enough that he account it so ; in much mercy he overlooks many faults in them , and puts the best construction upon many of their unhandsome and unkind Actions : In much kindness he makes them many a visit : With much earnestness he invites them , with much respect he intreats them , calling them by all their best names , in discretion fitting their Titles to his design . In much condescendence and tenderness he complyes with them , and applyes himself to them , and all this he doth so equally , constantly and faithfully , that they must say , if they be ingenuous , that all his wayes to them are Mercy and Truth : And for all this he is content so ●ar to condescend , as to submit himself to their reasonable and impartial Consure : O Israel what iniquity hast thou found in me , and wherein have I wearted thee ? testify against me , Micah . 6. 3. Surely , if ever I did any thing below my self , it was in matching with thee . ●f I had insisted upon particulars in this , and the Motives already mentioned , where had my rest been ? But of Gods Carriage and Way with his People this is the sum , that it is not the manner of Men. And I think the Lords ravishing conversation with his People , would easily pass into Admiration with him , who professed ( ●●ov . 30 19 ) that he could not know matters much more easie . O that the secular Courtier might , after many changes o● shapes and fashions at last be turned into a seraphick lover ! And that the ingine and wit which is thrown ( where it evanishes ) into the Air of vanity , were employed to court the Uncreated Beauty of that ever blooming flower of Eternity . The Sixth chief Motive wherewith the Lord allures his People , is , the Example of others , who have led them the way in loving , choosing and commending him . Example is an alluring thing : And the World is more ruled by Example than by Law. Example oft-times usurps upon Reason ; sometimes it agrees with her ; but seldom is it subject to Her. And thus while men ask rather quid fit , what is done , nor , quid fieri debet , what ought to be done , Many follow the broad way that leadeth to destruction , while but few do find the narrow that leadeth to Life , Many choose rather to go to Hell in company , than to go to Heaven alone . But in Religion and in Travel , I would hold the rule , to choose day Light rather than Company : Nor would I willingly wait for any man till Night , who in the dark , Might lead or mislead me whither he would . If once a man turn his eye off the fixed Light of Scripture , the wandering Star of Example may lead him whither he knows not , and lodge him where he would not . Now how the Lord allures his People by Example , see Cant. 1. 3 4 There the Church finds others before her , whom she would gladly follow : The Virgins love thee , draw me , we will run after thee ; Lord I love good company well , and therefore let us all go together . And as she finds good Example before her , she leaves the like after her , that allures others to follow her , as she had followed others , Cant. ch 5 , and 6. Whither i● thy beloved gone , O thou fairest among Women , ●●hither is thy beloved turned aside ? that we may seek him with thee : And all this by the Lords direction , chap. 1. 8. Go forth by the footsteps of the flock . O that God would raise up many Lights of Religion in this dark Generation ! Many who might be exemplary in Piety , who might go before others , ●s the hee-goats before the flock , Jer. 50. 8. O that God would perform more in our days , that which he hath promised of old . Zach. 8. 21. the inhabitants of one City shall go to another , saying , let ●s go speedily to pray before the Lord , and to seek the Lord of hosts ; I will go also . Mean time , let us follow the Examples we have , and that the Example of those who have chosen and owned the Lord and his way , may be the more alluring to us . Consider 1. that many of them were Kings and Great Men : Religion and the strictness of Godliness is too far above every man , to be below any man : I fear those who think Godliness below them , find it too far above them Prov. 24. 7. wisdom is too high for a fool . 2. Many of them were Wise men . Let our Sages , Senators , and our Counsellours remember this : and if they say there are few Godly men Wise , I can say to them , there are as few Wise men Gody and chosen to obtain mercy . 1 Cor. 1 , 26. not many wise men after the flesh are called and chosen . But truely , till the Cabi●●● Councils of secular heads , and the Conclaves of the Clergy find me amongst them all , four men whom they will undertake to match for wisdom with Moses , Joseph , Solomon , and Daniel , I cannot but think , that Godliness doth as well become a Wise Man , as Wisdom doth a Godly man : withal consider , that Godliness and Wisdome are one in Scripture . 3. All of them were Righteous and truely Holy Men , strange it is that so many should choose to be wicked , whilst none can en●ure t● seem or to be called such , and who but the worst man takes it worst to be told of his faults ? And as strange it is , that every one should choose to seem and to be called Righteous and Good , whilst so few do choose indeed to be such . But is it no● as much the Glory of true Godliness , that Hypocrits and Prophane Persons love to go in its Live●y , and to be called by its name , as it is their reproach to have or hold the forme of Godliness , whilst they deny the power thereof ? 4 They were Impartial and Uninteressed men , that ( except upon Heaven ) could not with the least colour be suspect of any designe in their doings : yea did they not renounce and go cross to all Worldly interests of nature , Education , Credit , Profit , Pleasure and the like ? 5. They were Resolute and Constant in what they did . Indeed if the Saints had Repented their choice , they might have renounced Religion when they pleased , as is said of the Patriarchs . Heb. 11. 15. that if they had been mindful of that Countrey , from whence they came out , they might have ●ad opportunity to have returned , but now they desire a better Countrey , that is an heavenly . I should think it a poor office to perswade men to that which might repent them : but if they , whose example commend , and whose Practise gladly I would perswade , did with Constancy and Confidence , without Relenting go thorow and pass the difficulties of the flatterings and Frownings , the Fears and Hopes , the Threats and Intreaties of a present World , may I not conclude , that Godliness is that which is not to be Repented of ? It now follows to treat of the inward power of Grace , which maketh these external motives , effectual upon the Soul. If any should attempt by ●●rce to storme the Soul of man ; it is so sure to be ●●zed to the ground , and brought utterly down ●● nothing before it yeeld ( for voluntas non potest cog● ▪ the will , which is the Fort Royal of the Soul cannot be forced ) that the Assailant may resolve to loss it , before he win it , and to win only the expensive loss of all his labour , and to triumph ridiculously over a nothing : for nature and invention have made the Soul a strength impregnable and unaccessable to any power without : and all attempts thence , may certainly prove ineffectual , except a ready course be taken , to gain a correspondency with these within . Also sinners are naturally very shie and ill to be courted : But the Lord as he is good at all that is good , is excellently good a● courting and allureing an untoward heart . Others , it may be , have got from her at once , their leave , with a repulse : yea my servants in my name , have possibly been so served : but , wild as she is , I will not leave her so : I will speak to her my self , and I 'le in gage , I shall quickly cause her say yea : therefore behold I will allure her , he can but say to a Soul , follow me , and it leaves all and follows him : he can catch a sinners heart from him ere ever he is aware . Ier. 20. 7. O Lord , thou hast deceaved me , and I was deceaved , thou art stronger than I , and hast prevailed . He can mix a Love-cup to the Soul , that shall cause it speak of him when he is gone , and follow him faster than ever it fled from him , and that even when he seems to flee : we remember thy Love more than wine , the virgins love thee ; draw me , we will run after thee Cant. 1. 2 , 3 , 4. yea more , he can make an ointment , the very savour whereof shall cause sinners love him : because of the savour of thy good ointments , thy name is as ointmen poured out , therefore do the virgins love thee ; yea he ●an give a Soul-charming vertue , to the very words of his name ; and cause the very naming of him , kindle a flame of love in the Soul , that many waters cannot quench : thy name is as ointment that is powred forth . He can open with his finger the ●stest lock that is upon the heart of any sinner . Cant. ● . 4. my beloved put in his hand by the hole of the ●●or , my bowels were moved for him : and if it ●o not open freely , he can drop a litle mirrhe from is finger upon it , that shall make it easy : ● rose ●● to open to my beloved , and my fingers droped myrrhe , verse 5 and 6. yea without once asking liberty , he ●an ravish a sinners heart : and when ever he comes ●pon such a design , he coms rideing in King So●●mons Chariot , the midst whereof is paved with love , ●● the daughters of Ierusalem Cant. 3. 9. 10. and after the Kings Chariot , follows a large train , the Chariots of Aminadab , waiting to convoy and bring ●p , his willing people , Cant. 6. 12. and if once the ●●ul is got up into the Chariot , the King bids drive , the 13 verse , return , return O Shulamite , return , ●urn ; and then farewell thy Fathers house . Psal. 5. 10. forget thine own people and thy fathers house . ●ow the Chariots of Aminadab , the Chariots of the ●ords willing People , run upon these four wheels . ● plain termes , the inward power of Grace , where●● the Lord allures sinners , and gains them to himself , consisteth and is carryed on of these Four. ●1 . A sound and clear Information of the understanding , and Illumination of the mind : as it is ●●ten in the Prophets , and they shall be all taught of God. John 6. 45. out of Isai. 54 , 13. with Ier. 24. 7. and I will give them an heart to know me . 1 John. 5. 20. he hath given us an understanding , that we ma● know him that is true . If a man by nature and study were never so judicious and learned , yet ere he b● converted and effectually allured , to ingage throughly in Covenant with God , he hath need to be taught of God , that the eyes of his understanding being opened , he may know that which passes knowledge ; Otherways , it may seem a strange saying : but it is that which is noted in the Scripture of truth ; and the Scripture expressions of opening the eyes , giving an understanding , and the like , make it clear . That the meanest Saint and convert hath more knowledge of Christ , and seeth somewhat in him , that the most Subtile , Seraphick , Resolute , or Angelick Doctor unconverted cannot see . So that whatever differences there be betwixt Saving and Common knowledge , there is certainly a difference even in regard of the intensive degree 〈◊〉 clearness : or if it be not so , let any man tell 〈◊〉 what such expressions mean , 2 Cor. 4. 6 , that God who commandeth the light to shine out of darkness , hat● shined in our hearts , to give the light of the Glory of God in the face of Jesus Christ : and verse , 3 and the Gospel is hid from those that perish , for Satan hath blinded their mindes ; and no doubt , many of these had more natural judgment , and learning with more of the means also , than some of the● that believed . To conclude , there is greater odd betwixt a Saint and a Rabbi , than betwixt a Ra●●● and an Idiot : for the last two ( I now suppo● them unconverted ) are neighboured in Nature ; but Grace separats the first from them both . 2. The inward power of Grace consisteth in a powerful inflection and Bowing of the Will. Psal. 110. 3. thy People shall be willing in the day of thy power : the Lord findeth sinners Unwilling , he worketh on them not willing and he makes them Willing . The Will ( as I said before ) is the strongest hold of the Soul , and the most wilful piece of the man : command the Will and you command the man : the New Will ( say Divines ) is the New Man ; and therefore the Lord is concerned to possess the Will : and this he doth wherever he savingly allures a Soul : for he scorns any should say , that they serve and follow him against their will , all his Souldiers are Volunteers : his People are a Willing People . I find a Godly Man once saying ( and all such must say it often ) the good which I would that I do not . Even as by Conversion oft times the greatest sinner becomes the greatest Saint ; so the Will , before Conversion , the most obstinate and unplacable enemy , doth afterward become the most kind and trusty friend to God : for in the midst of many exorbitancies of affections , and irregularities of Practice , and Conversation , the Will retains its loyalty , and persists in its duty to the Lord : and when the whole Soul is in an uproar , and confusion , like that of the City of Ephesus Act. 19. 32. ( a most lively Representation of a Soul in Perturbation ) wherein some cryed one thing , some another , for the Assembly was confused , and the more part knew not wherefore they were come together : All this while the Will is at ready to protest for the Lord , as the superstitious Ephesians were for their Diana . And when in a disorder , all plead liberty , I consent unto the Law ( says the will ) Rom , 7. 16 and 25 with the mind I serve the Law of God. 3. The inward power of Grace consists in a sweet Inclination of the Affections Deut. 30. 6. The Lord thy God will circumcise thine heart , and the heart of thy seed , to love the Lord thy God , with all thine heart , and with all thy Soul. The Psalmist Prayes Psal. 119. 36. incline mine heart unto thy testimonys , and Psal. 141. 4. incline not mine heart to any evil thing . The Affections are ticklish things : By much working and subduing , with frequent turnings , they become as ductile and formable as the potters clay , whereof he makes a vessel as it pleases him . Like those we call Good Natures , they are sweet Companions , but not so sure : And as readily you do not leave them , as you found them ; so you shall hardly find them where you left them ; nor know you when you have them , or when you want them : They are primi oc●upanti● , they can refuse no body : They welcome all comers , follow all Counsels , comply with all Companies : And in a word they are compleat Conformists : And they are courted by so many Lovers , that it is much if they turn not common strumpets , to the dishonour and grief of this concerned chaste Suter , Who is broken with such whorish Hearts , Ezek. 6. 9. Again , they are like an Instrument with many Strings , they make sweet Melody in Gods Service , but with the least wrong touch , you Mis-tune them . Indeed the Saints have their affections frequently to Tune , and it requires a time to do it : This causes that the Affection of Grief , which is the Basse of the Soul , is oftest in Tune , and keeps in Tune longest with the Saints , Psal. 57. 7 , 8. When David's Heart was fixed , his Harp was out of Tune : when his Faith had got footing , his Affections were to seek . The Case is common and too well known to the People of God : In Preaching , Hearing , Reading , Meditating , Praying , Praising , or any other Duty of our Life , the Affections oft times do not answer . But Grace hath a skilful hand , and is a Musician so expert , that if the Tenor of the Will be but well set , and the Base of Godly sorrow record well , ordinary failings in the other parts , shall not be much discerned . 4. The inward power of Grace making outward Motives effectual , consists in a Cheerful , Ready Motion of the Locomotives , and an actual up-stiring of all that is in a man , by an Act Elicitive of the Imperated Acts of the Understanding , Will , and Affections : So the Schools express it : But to speak plainly , it is Grace causing us to perform indeed and with our Hand , that which it hath caused us to know , will , and Love with our Heart : For sayes the Apostle , It is God that worketh in us , both to will and to do , of his good Pleasure , Philip. 1. 13. And if Grace assist not in this , as well as in the rest , this , to do , may make much adoe , and cause even an Apostolick Spirit have a hard pull of Duty , Rom. 7. 18. To will is present with me , but how to perform that which is good , I find not . And by this their defectiveness and short coming in the point of doing , the best of Saints may be convinced , that of themselves , they fall as far short in the other points ; and that it they cannot go the least step without Christs hand holding them up , they could far less have walked the whole length of their Duty : The Apostle's inference is remarkable to the purpose : I know , sayes he , that in me , that is , in my 〈◊〉 dwelleth no good thing , for to perform that which is good I find not , albeit that to will is present with me . So that he who of himself cannot do , neither of himself can he know , will or love that which is good . Fail in one , fail in all . This consideration of it self , may refute the whole and half P●●agian , Popish , Lutheran , and Arminian Crot●hets in the point of Grace . And this shortly is the method of Graces work Converting a Soul , and alluring a Sinners heart . The Understanding sayes , Gods will is true , the Will sayes it is good , the Affections say it is sweet , the Practice and whole Man sayes it is done . Thy will he done ; and if it be thy will to save me , and have me to thy self , then Lord , I am thine , save me ; for I seek thy Precepts , Psal. 119. 94. But in the Natural Birth , we know not how the Bones do grow in the Womb of her that is with Child ; far less can we reach to Perfection the Mystery of Regeneration : and if we know not the time when the wild Goats of the Rock bring forth , nor can mark when the Hindes do Calve , how shall we be able to Cast the Nativity of the Sons of God ? For Iohn 3. 8. The Wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , or whither it goeth : So is every one that is born of the Spirit . If we know not the way of a man with a maid , Prov. 30. 19. how short may we well be judged to have come in our Accounts of the Lords method of courting and making Love to the Souls of his People ; and yet we are instructed from the Word of God , to give of all these , an account sufficient to Salvation , with all necessary instruction and comfort . And the like account the Saints are to expect from the Spirit of God , which searcheth all things , even the very deep things of God , 1 Cor. 2. 10. The Use of this point I dispatch in these few words of Instruction . 1. We are taught from this , that sinners naturally are very untoward and untractable , to that which is good : they must be allured , enticed , and as it were beguiled and deceased unto that which is equally there Duty and Mercy ; Ier , 20. 7 , O Lord thou hast deceaved me , and I was deceaved . 2 Cor. 12. 16. The Apostle , who was as a deceaver and yet true , being crafty , caught the Corinthians with guile . It is indeed a pia fraus a Godly beguile , to beguile a Soul to Heaven and to God. I wish moe were thus beguiled , and that many such deceavers may enter into the World : nor can I say in this deceit , whether the deceiver i● the Honester Man , or the deceived the Happier . 2. This teacheth Ministers the Art of Preaching , They must be both serious and dexterous : as friends of the Bridgroom , and Ambassadors for Christ , they must be so well acquaint with the laws of love , as to be able ( a Divine blessing concurring ) to allure the wildest and most froward Soul. A Minister would be a Seraphick lover , one of the order of Peter : Peter , lovest thou me ? Lord thou knowest all things , thou knowest that I love thee . Peter , feed my lambes , feed my sheep . If our way with sinners , be not the most taken way , let it be the most taking way , and so we shall not mistake the way . Many Ministers are but cold Suters for Christ , and why ? they are troubled with an error of the first concoction , they erre concerning the end : they seek their own things , and not the things of Christ , they serve not our Lord Jesus , but there own belly : they eat the fat , and cloath themselves with the wooll , but they feed not the flock : put them to tryal , and it will be found they cannot read the Bible : they lisp like the men of Ephraim , for Shibboleth , they say Sibboleth ; give them but to read that short text 2 Cor. 12. 14. they read it , I seek not you , but yours ; and if they read right , I seek not Yours but You , they are the greatest of lyars . In a word , they are like many in our days ( and those are even like them ) who court the fortune more than the person : in this age , a rich man needs not want Children ; let him make Images of his Silver , and these shall not want matches , such who for their generosity deserve , as often they get , the reward of a silver crucifix . But as he that findeth a wife , though he find her in her shirt , findeth a good thing , and obtaineth favour of the Lord , Prov. 18. 22. So he that winneth Souls , though he win not a penny with them , is wise . Prov. 11. 30. Truely the alluring way of preaching is ars longa , a thing not soon learned , but where God doth give the tongue of the learned . This art hath many precepts , which I am fitter to be taught , than to teach : and till God send the time of teaching , I take this for the time of learning : who are these that come up from the Wilderness , both better men and better Ministers ? 3. We see this in the point , That Religion is an alluring thing . It deservs to be written in Gold : Lord write it upon my heart : it hath that in it which may abundantly endear it to any free Soul. Some who could stand before an armed enemy , have fallen before a naked beauty , Let Sampson and David be witnesses in the case : sawest thou ever the beauty of the Lord ? for how great is his Beauty ? and how great is his Goodness ? sawest thou ever the beauty of Holiness ? a beauty as rare as Rich , a singular beauty ! a beauty Active and Communicative , it makes all those beautiful that enjoy it : it is not so with the Richest Worldly beauty : an unbeautiful Husband may have a beautiful Wife , whose beauty cannot make him comly : none truely love and espouse Religion but it makes them comly with its beauty . O how would such a beauty be courted in the World ? hast thou not the pourtrait of this beauty in thine heart , the Chamber of her that conceaved thee ? I should hold my self everlastingly obliged to him that would give me a well done coppy : and though I did not like it , for him that did it , yet would I love it for them that it is like . And if this my discourse for Image and likness could say unto God , thou art my Father , and to Religion and Godliness , thou art my Mother and my Sister , The Piety of my vanity , might excuse the vanity of my Piety , to boast of my Relation to that lovly Family , that brings forth all beauties . I have seen the Heathen Venus their Godess of love and beauty , painted with a flaming heart in her hand , ( a pretty embleme of that Scripture Hos. 4. 11. Whoredome taketh a way the heart ) beauty maketh daily triumphs with mens hearts , as the Garlands of her victories or the spoiles of her captives , who are no enemies : for amongst the many ( as there are many ) singularities of seminine victories , these are not the least , that Men conquer none but enemies , Women none but friends . Men take captives against their will , womens captives are all consenters to their own bonds , nor do they once desire to make their escape . Men punish their captives with pain , Women please theirs with torment , and torment them with pleasure . But O canst thou behold the beauty of Holiness , and have thy heart at command ? Needs must the lively truth of Godliness be very desirable , when a lying shew and dead picture of it is so lovely , Mark. 10. 21. Jesus beholding the young man loved him , for the appearance of good he saw in him . How transporting must true Godliness be in the Abstract ? and is not the profection of Piety , the perfection of beauty ? since in the concrete and in its imperfection it is so ravishing Cant. 49. the Church with one of her eyes ravishes Christs heart , a cheek-view , a glance and half a look of a Saint is very alluring . But what if both her eyes be to him ? then as one wounded , he cryes , Chap. 65. turn away thine eyes from me , for they have overcome me . He falls before his friends , who rose over all his enemies : the Saints beauty overcoms him that overcame the World , it captivateth him that led captivity captive , it triumpheth over him who triumphed over Principalities and Powers , it conquers him who conquered death : for love is strong as death : Set death in the way of love , it can despise and go over it . If jealousie dispute Christs love , he is ready to vindicate himself upon the highest adventure : tell me ( says he ) what token shall I give thee ? what shall I do for thee ? If thou lovest me , thou must die for me . O jealousie cruel as the Grave ! I love thee , and will wash thee in mine own Blood : I love thee , and will give my self for thee : O love strong as Death ! O death-conquering Christ ! O Christconquering Love ! O Love-conquering Beauty of Holiness ! Look upon Holiness , let thine eyes but observe her wayes : Love her , and give unto her a present of what thou hast . But what is thy Petition , O Queen ? and it shall be granted thee ? what is thy request and it shall be performed ? If I have found favour in thy sight , O friend , and if I please thee , then give me thy Heart , Prou. 23 , 26. My Son give me thine hears : her Authority might command it , her Beauty might rob it , but her Modesty and Love doth Friendly desire it . I would not have my discourse fall in the hands of the ungodly : For wickedness proceedeth from the wicked ( as saith the Proverb of the Antients , 1 Sam. 24. 13. ) But if I were to speak to ungodly Sinners ( O Lord open my closed Lips , then shall I teach Transgressours thy wayes , and Sinners shall be converted unto thee . Psal. 51. 13. ) I would shew them , what I have yet to add , in the behalf of lovely Holiness : I would sing to my Beloved , a Song of my well Beloved . But the alluring subject , the Kindness I owe to Godliness , with the respect I have for all that love & serve her , invite me to speak , what I know : and therefore , beside all the alluring Motives to Godliness , mentioned in the Explication , I add these things to be considered , wherein she excelleth all her Companions , her Rivals , and all that would partake with her in our Affections . And I shall but point at some Heads , leaving room for the godly Soul , to enlarge in its Meditations , upon the particulars in consideration . 1. Godliness bringeth the Soul upon the greatest Interest : The interest of God , of the Soul , of the Kingdom that cannot be moved , the Crown that fadeth not away , and the things not seen that are eternal ; that which eye hath not seen , nor the ear heard , nor hath it entered into the Heart of man to conceive , even that which God hath laid up for those that love him , Angustus est animus , quem terrena delectant , They are not ill to please , who can be put off with things Wordly . But the Saint is the only person of a great Spirit , who indeed minds high things , even as he is born to great things . The Books De natura , or of Nature , are too mean a Subject for a Saint : all his Studies are de Anima , de Caelo , & de Deo : his Lessons are of the Soul , of Heaven , and of God. His ditan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he minds the things that are above . 2. Only Godliness hath that in it , that can maintain and advance his greatest interest . What can all the Pomp , Pleasures and Profits of the World do to a Soul ? Do these things make a better man ? Lay all these to a wounded Conscience , and they will be as he that taketh away a Garment in cold Weather , as Vinegar upon Nitre , or as he that singeth Songs to a heavy Heart , Prov. 25. 20. they may make it worse , they cannot make it better . A mean subjects Rent cannot bear the Charges of a Crown , nor can all the imaginable affluence of Worldly sensual Pleasures , ( the delights of the Sons of Men ) fill up the Accounts of a mans Happiness . Are not all things worldly , under an Antient Curse for mans sake ? And shall that which is cursed , make us Blessed ? The Wisdom of Solomon ( and who shall come after the King ? ) hath tryed the Experiment of all things Sublunary , that they are but vexation of Spirit , and a very Vanity : And will a man fill his Belly with the East-wind ? The most refined Spirits and artificial Extracts of natures fullness , hath no more fitness and congruity to satisfy a Soul , than Chaff or Sand hath to nourish a humane Body : Nor did Nebuchadnezar eat Grass with the Oxen , until his heart was made like the Beasts . Moreover , the Glory of all things transitory hath not the Civility to see the Soul to its rest : But serve it like wicked Companions , who have debauched a man all the day , and leave him to dry a Kennel at night . O when the Soul shall run out into Eternity , and Death shall draw the Courtain upon all things Worldly , Then it shall be seen , that the things that are seen , are but Temporal : And then if the Soul would return to call but for a cup of cold water , of all its sensual Pleasures , it cannot have passage : For there is a great Gulf fixed betwixt , So that they who would pass from hence to you cannot , neither can they pass to us that would come from thence , Luk. 16. 26 : To close this consideration , Remember that the wise God called him a fool , a great fool , a rich fool , Who , for that his Barns were full , would say to his Soul : Soul , thou hast much good laid up for many years , take thine ease , eat , drink and be merry , Luke 12. 19 , 20. But O! the revenue of Godliness : God and the Light of his countenance , Christ and his Merits , the Holy Ghost with his Comforts and Graces , the Justification of Faith , the Peace of God , the Joy of the Holy Ghost , the hope of Glory , are things of great Beauty , to please our Souls withall . 3. The Consolations , Joyes , Pleasures , and Delights of Godliness are the choicest of any : For however ( as the Proverb is ) a small thing will make fool fain , and as little makes him sad ; Yet the Delights of a Wise-man , are such as are the things he delighteth in , Ps. 4. 7. Thou ( thorough the light of by countenance ) hast put gladness in my Heart , more ●●an in the time , when their Corn and their Wine in●eased . O Lord , I am as far above the envy of the ungodly , as they are below mine . The Worlds great prejudice against Godliness , is , that they fancy it an unpleasant thing , void of delight : But ●●tum est in organo : And no doubt if men found that delight in Holiness , which they do in wickedness , we should quickly have the World a Pro●lyte to Godliness . O then that my Words were weighed ! and that the World would give me a air hearing but in this one consideration ; no doubt , I had then gained . Delight is a very alluring thing , and trahit sua quemque voluptas , every one follows whither his I leasure and Delight ●ads him . Nor is it any wonder that so it be ; ●r Delight and Pleasure is the very flower and ●ossome of Happiness , the accomplishment and ●st act of Blessedness , differing from Vertue and Godliness , as the Flourish from the Tree , the Rose ●●m the Bush. The Scripture placeth the Saints ●lessedness , both in the Estate of Grace and Glory , Pleasure and Delight . That Delight is a mans ●lessedness in the state of Grace , see the Command , Psal. 37. 4. the Promise Isai. 64 5. the ●●ints professed practice , of whom Christ is the chief , and chiefly meant , Psal. 40. 8. The Motive given by the Spirit of God , Prov. 3. 17. And that Delight hath the same place in Glory ( if any that have heard of such a thing as Heaven , did ever once doubt of it ) it is more than clear from , Psal. 16. 11 , Revel . 21. 4. with many the like places . If men knew to do the Epicureans right in their opinion of Felicity , and could speak as Philosophers , and not as taunting Satyricks , I could rather be , than be called an Epicurean : For Imperious custom , ( even like Diotrephes , who in all things loveth the preheminency ) hath usurped sofar upon the World , that she prevaileth equally in mens Words and practices , calling things as she lists . Whence a sensual Sow wallowing in the mire of Lust , must bear the name of an Epicurean ; whercas , in Truth , an Epicurean is no other than a man placeing Happiness in rational Pleasures and intellectual Delights worthy of men : Even as I , according to the Scripture , have placed it in those Delights that are Spiritual and becoming a Saint . The cutting off of a Member deserves not the name of a Cure , but is the Uncomfortable result of the desperate wits of Extremity and Necessity , in a deplorable Case ; and an expedient intending the preservation of the whole , with the loss of the part : For better it is to go to Heaven with one Eye , Hand or Foot , than to be cast into Hell with two . The Stoical Apathetick method ( if the Stoick be not as much wronged as the Epicurean ) is but a pitiful cutting , at best a curb , no wayes a Cure of a corrupt World. A man will suffer much before he suffer the loss of his Limbs : and he hath wrought but an undesirable Cure , that by cutting off of a Member hath made a man creple or maim : The World will want much before they want their Pleasures and Delights : And indeed who would choose to be miserable ? Wherefore the only expedient method in this case , will be diversion , whereby men may save their Members ; the World may enjoy Delights and Pleasures , for measure as much greater as for quality better , than formerly in their courses of Iniquity ; only they must not run any more in the Channel of Sensuality , but in the vein of Religion and Spirituality . Consider then the Delights and Pleasures of Godliness , and then let reason say , who hath the sweetest Life , the Saint or the Bruit . 1. For their nature , they are unspeakable and full of Glory , 1 Pet. 1. 8. the Word is significant in its own Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a glorifyed ●oy ; a very Heaven upon Earth : A Joy of the same Nature , though not to the same degree , with that in Heaven . The Saints Delights in Earth , are a cup of the same Wine , for kind , which they shall drink in the Kingdom of their Father , though it be not of so high a colour , nor of so rich a relish to us here in the Cellar , as it is to them at the Kings Table . Holiness is much mistaken in the World , and so is Heaven and Happiness , which is no other , than the top and upper ●nd of Holiness , or Holiness in its Holy-dayes Cloathes . If men would consider this , I suppose some should be as afraid of Heaven as they are of Holiness : Yea I am really of the mind , if God should open a door in Heaven to a Prophane Liver , and say , Come up hither , that he should not dare to enter : The Beauty and Light of that Glory , so contrary to Darkness , would dazle and confound , and utterly undoe him . If a man should be permitted , yea commanded to throw himself into a burning Fiery Furnace , like that of Babylon , durst he yet do it ? Yea though he were very cold and never so much needed to be warned . And who among Hypocrites or Prophane Livers shall dwell with devouring Fire ? Who amongst them shall dwell with everlasting burnings ? Isa. 33 14. In a word , men must either say that it is a great Unhappiness to be in Heaven , or that it is their great Happiness to be more Holy. 2. The pleasures and delights of Holiness are of the highest descent , they spring from the rock of Eternity . And O! how pure ? how wholsome ? how pleasant must they be ? The pleasures which God gives his People , have himself for their spring , and life for their vertue . Psal. 36. 8. 9. with thee is the fountain of life . 3. They have the deepest root , and so farrest in upon the Soul : as the delights of Hypocrites , Worldlings and prophane persons are but the dreggs ; so they are but the scruse and pairings of pleasures : their pleasures are but Skin-deep : in the midst of all their laughter , the heart is sad : they are as Hypocritical in their delights as in their duties . The Soul and Conscience of a wicked man hath nothing like Christ but this , that they are never seen to laugh : they are men of sorrows indeed , and many sorrows are their portion : That is appointed to them of God. Psal. 32 10. with Isai. 65. 13 , 14. 4 The Consolations , Joys , Pleasures , and delights of Godliness the most strong and efficacious : in the multitude of their frighting , repenting , tempting , doubting and inquiring thoughts , Gods comforts delight their soul. Psal , 94. 14. These turn their mourning into dancing , they make them sing in a Prison , and rejoice in tribulation : But Affliction maketh a wicked man soon to forget his pleasures , as waters that pass away : yea and the memory of their former delights , is to their present sorrows , as he that singeth songs to a heavy heart , and their song is , miserum est fuisse saelicem : It is the greatest misery to have once been happy . 5. The delights of Godliness are pure and chast delights , they are such as the Soul enjoys with Gods blessing and approbation , yea with his command . Psal. 37. 4. delight they self also in the Lord ; the pleasures of Godliness are our duty . And for their Chastity , they are like the pleasures that a man hath in the company of his lawful Wife . Prov. 5. 19 Let her breasts satisfy thee at all times , and be thou ravisht with her love : the word in its own language is , Eire thou always in her love : If a man must play the fool , let him do it lawfully : and if it be an error , it is an innocent one to erre with Gods approbation . But the delights of wickedness are impure , whoorish and strange delights such as a man hath in the company of a harlot : and why will thou my son be ravished with a strange woman , and embrace the bosome of a stranger ? Prov , 5. 20. 6. The delights of Godliness are secure and safe delights . This follows from the former . Here the Soul is ridd of all fear of going too far : there is no excess in those pleasures : Eph. 5. 18. in wine there is excess : but be filled with the Spirit ; there is no excess in that , the more you drink of that the more sober you are : and also in the delights of Godliness , there is no fear of the sad after-claps of sorrow , that conclude sinful pleasures : for the end of that mirth is heaviness . Prov. 14 13. The ungodly mans sinful pleasures are but a showr-blink that ends in a tempest : their delights are like the pleasures of drunkards , who drink and swill till their head ake , and their heart be sick : and they have their sentence with Babylon . Ier , 51. 39. In their heat I will make their feasts , and I will make them drunken , that they may rejoice , and sleep a perpetual sleep , and not awake , saith the Lord 7. This follows from all that is said , The pleasures and delights of Godliness are constant and induring pleasures . John 16 , 33. your joy no man taketh from you . As the World doth not give the Saints joy and delight , so neither can it take these from them . The Saints delights in Godliness , are like spring waters that will rise as high as they fall in their courses . As they descend first from Heaven , so they never cease running till they ascend thither again : they are like living running waters , that make what turnings they will , about mountains or whole countreys , in end they fall into the Sea : The River of pure pleasures , that maketh glad the the City of God , hath its outgoing into the Sea of that fulness of joy , that is in Gods presence , and that ocean of pleasures that are at his right hand for evermore . And now I go forth unto the streets , and stand in the open places and cry : O all ye who love pleasures turn in hither , tast and see that the Lord is Gracious . I am so litle an enemy to pleasures , and so much an Epicurean in opinion ( as you see ) that if any man shall shew me pleasures more pleasant than those of Godliness , I am content to change for the better : and that shall be when men and beasts make an exchange of Soules ; water and wine of natures and vertues ; and Heaven and Earth shall change places ; when evil shall be good ; black shall be white ; bitter , sweet ; darkness , light ; crockedness , straight ; heaviness , light ; when cold shall be hot ; and time shall be Eternal . 4 , Godliness is the only perfect , harmonious , and uniforme of all the Soules lovers : what lame and defective pieces are all her companions ? I said as much in the description of the inward power of Grace as may shew , how exactly commensurable her perfections are to all the powers , and to the whole capacity of a man : she satisfieth the understanding , will and affections ; and exercises the whole man. But of her defective companions , some want the head as error , superstition , profanness : whatever of the will and affections , and practise be in these , yet they are against the truth of a well informed judgment : some want the heart as Hypocrisie and formality , whatever of knowledge , profession or practice be in these ; yet the will and affections do not consent : some want the hands and feet , and are meer trunks ; as all those who pretend to know , will and love their Masters will , but do it not . And for their moral qualifications , The first is a fool ; the next is a knave ; and the last is a sluggard . But compleat Godliness hath the head , heart hands and feet , with all the parts of a perfect man : and is a wise , trusty and active piece . And as it is compleat and perfect so it is most uniforme and harmonious . Ungodhliness is a City of Division , a Babel of Confusion , it parteth chief friends , and putteth a man at variance with those of his own house : the wicked are like the troubled Sea : their lusts are continually fighting and warring one against another , and altogether against Holiness : whence are Wars and fightings , but from your lusts ? Iam. 4. 1. Ungodly mens lusts are like themselves , for extremes they are , and they are like extremes that differ alike from themselves and from the mids : A varice differeth as much from Prodigality her Sister Vice , as from Liberality her contrary vertue . But Godliness sets a man at one with himself : it is a heart-uniting thing . Psal. 86. 11. unite my heart to fear thy name . It makes a good understanding betwixt the understanding , the will , the affections , and the whole man. And blessed be the Peace-maker , shall she not be called the Child of God ? 5. Is it not the great Glory of Godliness , that as many do sute her , as few do espouse her , and she hath as many pretenders , as few matches ? Are not all men , her pretenders ? Do not her greatest adversaries pay her the Devotion , at least of a complement ? Is not their great request to her , like that Isai. 4. 1. only let us be called by thy name , to take away our reproach ? Do not her greatest enemys Glory to be called her servants ? Call an evil man good , and you cannot please him beeter : for he hateth as much to be called evil , as to be good ; And loveth as much to be evil , as to be called good . And it is yet as much her Glory that few do enjoy her . But pray , whom doth she reject ? are they any but the Ungodly ? those unworthy Persons that were brought in upon her , and came to mock her : nor doth she despise any that have not first despised her : or should she prostitute her self to such as care not for her ? none get a Rejection from her , without their own consent : and they take it before they get it : for as none are Godly , so neither are any Wicked against their will. Lastly , Beside the promise of the life that now is , and of that which is to come , which makes Godliness profitable to all things 1 Timoth. 4. 8. It is the ready way , even in ordinary probability , to give a man honour , wealth , and pleasure , and to continue these with him , yea even in this World : ( I would these tymes did give a better testimony to this Observation : but I hope the Observation shall stand when some are fallen ; and shall continue , when these times are past way ) for that these things are as naturally purchased by good and vertuous , as lost by lewd and wicked practices . And how shall a man have Honour , who prostitutes himself to courses wherein he hath none , but base and unmanly persons for his Companions ? Are not Pages , Grooms , and Lackeyes , as good fellows as their Lord himself at Whoreing , Drinking , Swearing , Carding , where all are fellows ? Is not my Lord well Honoured , when he sends his man to convoy a Whore to the Chamber , who ( because upon the Road he uses to lead the way for his Master , thinks he will do him the like service here , and serves him with his own remains ? But who doth not Reverence the Presence , and Honour the Face of a really Good man ? Yea many a time such an one hath more Reverence than God himself with Evil men , who dare do many things in the Eyes of God , that they will be loath to do in presence of such a man ? Yea how convincing many a time is the Carriage of a Godly man to his greatest Enemies ? Surely thou art more Righteous then I ( said Saul to David ) and when a Mans wayes please the Lord , he maketh even his Enemies to be at peace with him , Prov. 16. 7. An excellent Divine ( I think it is Greenhame ) sayes well ; Let not a Saint be afraid of Men ; for that by his Prayers , he hath more Power of their Hearts , than they themselves have : And the Scripture sayes the same , 1 Pet. 3. 13. And who is he that will harm you , if ye be followers of that which is good ? And how well had it been with the Profane Ruffian , that he had spent that Time , Strength , Estate , and Credit for God , in the way of Godliness , with the sweet and sure gain of his Soul , which he hath wasted in riffling and base living , with the evident hazard of his Soul's ruine , if that may be said to be ruined that was never repaired , nor in case . But be it yet that the godly man attaineth not to these advantages Temporal ; The Peace of Righteousness , the Contentment of Soberness , the Considence of Faith , and the Rejoycing of Hope , do more than compense all that is wanting elsewhere , and cause that a good man is satisfied from himself , Prov 14. 14. Now let all that hath been said , be a reproof of the Worlds hard opinions of Godliness , and give cheque to their unkind dealing with her , as if she were a sorry Piece , to be desired by none , but such as would be miserable . I have not yet travelled so far , but that I can remember from whence I set forth : In my entry upon the point , I told my Erand was with Eleazar Abraham's Servant Genes . 24. To seek a Wife to my Master's Son , and to Espouse and bring home Souls to Christ : And now to conclude , Let me with them , Gen. 24. 57 , 58. Call the Damsel , and enquire at her Mouth , Wilt thou go with the man ? And she said ( so be it said unto me ) I will go . The fourth and last thing we learn from the point , in a word , Is , to put a good construction upon all Gods Dispensations to his People ; for his thoughts towards them are Thoughts of Peace , and not of evil , to give them an expected end , Jer 29. 11. And in complyance with the Lords great design , in the vicissitudes of all our Lots , let us learn to give him more of our Hearts : For he brings his People into the Wilderness , and there he allures them . If these Melancholly times do but make us more tractable , condescending and kind to Christ Iesus , we may well expect , that he will speak comfortably unto us . I will bring her into the Wilness , and will speak comfortably unto her . ANd thus I am led by the hand into the fourth and last thing proposed to be considered in the Text. The juncture and coincidence of the Churches affliction and the Lords Consolations . I will bring her into the Wilderness , and I will speak comfortably un to her . Hence the Doctrine is , That the Lord useth to tryst his peoples sadest afflictions with his sweetest consolations . He is a God that comforteth those that art cast down : It is his way and use , The Apostle 2 Cor. 1. 5. abounded in consolations by Christ , as their sufferings for Christ abounded . And reading through all the Scripture , I never find the Saints more indulged with the sweet consolations of God and his kind manifestations , than in the greatest afflictions . Reasons of this are , 1. His free love and kindness . So it becomes him with whom the fatherless find mercy : He loveth and preserveth the Stranger , he is a Father of the Fatherless , and a Husband to the Widow , a Judge of the oppressed out of his holy habitation : He will be known in adversity to be a Friend . 2. Their necessity : Then they need consolations , and then they come in season : Prov. 30. 6. Wine should be given to those that are of heavy hearts : When I said my foot slippeth , thy mercy Lord held me up . This was a mercy that came in good season . 3. Their fitness : As then they most need consolations , so then are they fittest to receive and intertain them . The Lord will not have his Consolations to run by and be spilt , by pouring them out into full vessels : But Blessed are they that hunger and thirst , for they shall be filled . I spoke before upon the second part of the Text ▪ how afflictions fits for consolations ; and that therefore , God sometimes brings his people into the Wilderness , that thus he may fit them . Most sweet are the Consolations wherewith the Lord trysts his people in their afflictions . 1. He draws forth to them the bowels of ●ost tender compassions . In all their affliction he is afflicted , Isa. 63. 9. Jer. 31. 20. Since I spoke against him , I do earnestly remember him still , therefore my bowels are troubled for him , Zach. 2. 8. He that toucheth you , toucheth the apple of his eye . It is a very acceptable consolation to an afflicted person , to mourn with them , and to be touched with their condition : And the Lord cryes alas at every touch of affliction that comes upon people : Nor need they fear he shall forget them : For whatever is a mans pain , it will not fail to put him in mind . 2. He ownes them and takes notice of them , when others sight them and care not for them , Psal. 31. 7. He knows their Soul in Adversities , Psal. 142. 4 , 5. I looked on my right hand and beheld , but there was no man that would know me , refuge failed me : No man cared for my Soul : I cryed unto thee O Lord , I said thou art my refuge , and my portion in the land of the living , Jer 30. 16 , 17. and forward : The Lord promises with great Mercies to owne his Church , because in the 17 verse , They called her an out-cast , saying , this is Zion whom no man seeketh after , Lament . 1. 12. It was nothing to those that passed by , to see all that she suffered . But her desire is frequently throughout the Chapter , Behold O Lord for I am in distress . Yea and he will behold , For his eyes behold the things that are equal , Act. 7. 34. I have seen , I have seen the affliction of my people , which is in ●gypt , and I have heard their groaning . This is a time , wherein there be few to Resent the wrongs done to the Church of God and his Saints and Servants , and fewer there be to right them : And therefore that Prayer is good , Psal. 17. 2. Let my Sentence come forth from thy presence : Let thine eyes behold the things that are equal : And the Saints may have justice for the asking : For he Beholds mischief and spight , to requite it with his hand , Ps. 10. 14. 3. He vouchsafes them a more special presence , Ps : 91. 15. I will be with him in trouble , Psal. 23. 4. In the valley of the Shaddow of death thou art with me , Isai. 43. 2. When thou passest through the Waters I will be with thee , &c. The Lord is ever near to those that fear him : but in affliction he goes very near them . They have alwayes his special presence , Ps. 140 , 13. The upright shall dwell in thy presence . But in trouble they have a more special presence . His presence is either a secret supporting presence , whereby his people are held up , they know not how : For many a time when the Saints look back upon those times , wherein they said , their strength and their hope is perished from the Lord , and see the way that they have come , they wonder how they have win through : But God was with them whilst they knew it not . Or else his presence is a manifest comforting presence , and that the Scripture calls his visiting of his people . 4. Then the Lord vouchsafes his afflicted people many a kind visit : And in those visits , 1. He salutes his people with Peace : He will speak Peace unto his people , and to his Saints : in the world ye shall have trouble ( sayes he ) but in me ye shall have Peace . 2. He gives a hearing to all his peoples Confessions , Complaints and Petitions : Lord thou hast heard the desire of the humble . 3. He speaks his mind to his people , both concerning their Duty and the issue of their lot . The times of the Lords visits to his afflicted people , are the times wherein he communicates most of his secrets to those that fear him . The Soul that goes through manyfest afflictions , is ordinarily the wisest and most experienced Soul : Heman the Ezrahit , who was so sore afflicted , even from his youth , was one of the wisest men in his time . Speculation speaks of cases like a Geographer , Experience speaks like a Traveller : That sayes that which our ears have heard , this sayes , that which our eyes have seen , declare we unto you . 4. In his Visits , he gives his people tokens for good : He comes never empty-handed to them , But gives them such things , whereof they may say in their straits , when he seems to have forgotten them , Lord whose are these : 5. And further ( as the original hath the words of the Text ) he speaks to his peoples heart : He satisfies them concerning his Dispensations , and convinceth them of the equity and kindness of his dealing with them . He gives them such rational accounts of his dispensations ; as makes them say , he hath taken the best way with them , and makes them sing , thou hast dealt well with thy Servants , Ps. 119. 65. And by convincing them that good is the Word of the Lord , Isai. 39. 8. He makes them say from their Heart , that if variety of lots were in their offer , they would choose the present : O but that speaks well : I will speak to her heart : I will even speak as she would have me . Thus he comforts by his kind visits . 5. He comforts his people in affliction , by being all things to them , and doing all things for them . Thus we find the Saints in their afflictions making applications to God , with Titles suted to their condition : And it is God ( faith the Psalmist ) that doth all things for me . He is the Shepherd of Israel : If they be scattered , he gathers them : if they go astray , he leads them ; if they want , he feeds them , and makes them Lie in green Pastures , by the still waters : If they be in hazard , He is their refuge : Are they sad ? He is the Health of their countenance : Are they weak or weary ? He is their strength , and with him is everlasting strength : Are they sinners and guilty : He is the God of their Righteousness : Is Law intended against them ? He pleads their cause ; and stands at their right hand : Is the judge an unfriend to them ? He is their judge , and their Sentence cometh forth from his presence : Do Kings or others command them to be Afflicted , Fined , Beaten , Imprisoned , Confined , Banished ? Then Psal 44. 4. Thou art my King O God , command deliverances for Jacob : Have they no Friends , nor any to do for them ? He that is the kind Lord can cause men shew them the kindness of the Lord : That which the Scripture calleth the kindness of the Lord. 1 Sam. 20. 14. hath as much in it , as may shew us , that the Lord , makes men Instruments at his pleasure , to shew kindness , and do a good Office to his people . And when the Saints and Servants of God come to count kindness , I hope there will be found more of the kindness of the Lord , than of men , in Courtesies that are done them . I am so little a Patron of unthankfulness , That I shall thank him kindly , and pray ( as our Scots Proverb is ) The Lord reward him that doth me good , whether with his will , or against it . But truly when from men I meet with less kindness , where I might have expected more ; and more where I might have expected less ; The Meditation of this Scripture expression , To shew the kindness of the Lord , hath taught me the more earnestly to ask mercies of my God , and to leave the expressing and dispensing of it to himself , by Means and Instruments of his own choosing : He can make a Babylonian Enemy to 〈…〉 his own Servant Ieremiah well . 6. To add no more , for that hath all . The Lord comforteth his afflicted People by Christ ●esus , 2 Cor. 1. 5 This is the Saints unchangeable Consolation , in all changes of Dispensations : and truly our Consolations will come to a poor account , if Christ be not the sum of them all . in all Cases and Conditions : Christless comforts will leave us comfortless Christians . The Use of this point shall be , for strong Consolation to the Saints in their greatest afflictions . The Lord hath laid it straitly upon us , to comfort his People in their afflictions , Isai. 40. 1. 2. and here , he takes it upon himself to be their Comforter : He hath given this Name and O shee to his Holy Spirit , The Comforter ; and shall not the afflicted People of God with these words be comforted , and comfort one another ? But according to the rule of Scripture . Comforts and Duties must be matched together : Nor must we expect in the event a Separation of those things , that God hath joyned in the intimation . Wherefore , if we would have much of the Lords heart , Let us give him much of ou●s : If we would have him comfortable to us , we must be kind to him : If we would have him speak comfortably to us , we must give our consent to him : If we would have him speak to our Heart , we must be to his Heart : for so the Text runneth , Therefore behold I will allure her , I will bring her into the Wilderness and I will speak comfortably unto her . Now to the God of all Consolation , Father , Son , and Holy Ghost , be ●ll 〈◊〉 , and Dominion , and Praise , for ever and ever . Amen . Written in the Wilderness 1665 FINIS . Notes, typically marginal, from the original text Notes for div A27353-e8770 See Grenhams directions for reading the Scriptures . Notes for div A27353-e12670 See the fulfilling of the Scriptures . Remark how the Plague followed in London , the next year 1660. 
A09977	----	Life eternall or, A treatise of the knowledge of the divine essence and attributes Delivered in XVIII. sermons. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston, D. in Divinity, chaplaine in ordinary to his Majestie, master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolns Inne. Preston, John, 1587-1628. 1631 Approx. 671 KB of XML-encoded text transcribed from 217 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09977 STC 20231 ESTC S115069 99850288 99850288 15479 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09977) Transcribed from: (Early English Books Online ; image set 15479) Images scanned from microfilm: (Early English books, 1475-1640 ; 1183:2) Life eternall or, A treatise of the knowledge of the divine essence and attributes Delivered in XVIII. sermons. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston, D. in Divinity, chaplaine in ordinary to his Majestie, master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolns Inne. Preston, John, 1587-1628. Ball, Thomas, 1589 or 90-1659. Goodwin, Thomas, 1600-1680. [32], 175, [1], 204, [24] p. By R[ichard] B[adger] and are to be sold by Nicholas Bourne at the Royall Exchange, and by Rapha Harford, in Pater-noster Row, in Queenes-head Alley, at the signe of the guilt Bible, Imprinted at London : 1631. Editors' dedication signed: Thomas Goodwin, Thomas Ball. Printer's name from STC. The first leaf and the last leaf are blank. "The tenth sermon" (caption title) begins new pagination on 2A1r. Includes index. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. God -- Attributes -- Sermons -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Rina Kor Sampled and proofread 2004-08 Rina Kor Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion LIFE ETERNALL OR , A TREATISE Of the knowledge of the Divine ESSENCE and ATTRIBVTES . Delivered in XVIII . Sermons . By the late faithfull and worthy Minister of IESVS CHRIST , IOHN PRESTON , D. in Divinity , Chaplaine in ordinary to his Majestie , Master of Emmanuel Colledge in Cambridge , and sometimes Preacher of LINCOLNS Inne . IOHN 17.3 . This is Life Eternall to know thee , the only true God , and Iesus Christ whom thou hast sent . Imprinted at London by R. B. and are to be sold by Nicholas Bourne at the Royall Exchange , and by Rapha Harford , in Pater-noster Row , in Queenes-head Alley , at the signe of the guilt Bible . 163● . TO THE RIGHT HONOVRABLE , VVILLIAM ; VISCOVNT SAY AND SEALE , ENCREASE OF GRACE . RIGHT HONOVRABLE : SO waking and omnipotent hath ever beene the eye and hand of God , that nothing by himselfe designed to worth and use , could wholly be debased or layd aside . Moses and Cyrus devoted in their infancie to ruine and obscurity , were by that eye and hand kept and advanced to highest honours and imployments for his Church . Some footsteps of which care and power , we have observed , upon the birth and bringing forth to light of this Orphane : which , in relation to the painfull labour of him , who ( as the Mother ) brought it forth , and dyed in travell with it , wee thought might well be stiled BENNONI , Sonne of my sorrowes ; But , when wee saw the strength and holinesse imprinted on the child by God the father of it , wee doubted not to call it BENIAMIN , Sonne of the right hand . For , as dying Jacob laid his right hand upon the youngest son of Joseph : So God did stretch forth his on this , the last issue of the dying Author ; when out of a wombe ( as then ) so dead and dryed , hee brought forth a Man-child so strong and vigorous : As also , when by the Parents immature departure , it seemed to be adjudged to death and darknesse , that yet by the same hand it was preserved , and at last through many hazards delivered unto us , who by the dying Parent , were appointed to the Mid-wives Office , in bringing it forth to the publike view . And , if we may estimate the writings of men , by the same rule whereby wee are to judge of the works of God himselfe ; and those workes of God excell the rest , which doe most cleerly shew forth him the Author of them : and therfore Grace , though but an accident in the soule , is of farre more price with God , than all mens soules devoid of it , because it is the lively Image of his Holinesse , which is his beautie . VVe could not imagin , how this work should not bee valued when it came abroad , that presents to all mens understandings so cleare , evident and immediat expressions of God , his Name and Attributes . And indeed what vast and boundless volumes of heaven , earth & hel , hath God bin pleased to publish to make known his wrath , eternall power and God-head ? and how long hath he continued that expensive worke of governing the world , to shew forth the riches of his goodnesse , patience & forbearance ? Yet when all were bound together ; so little knew we of him , that he set forth his Son , the expresse Jmage of his Person , as the Last , and best Edition , that could be hoped for . And , it being much more true of God which is usually sayd of knowledge in the generall , Non habet inimicum nisi ignorantem , that being so good , he hath no enemies nor strangers to him , but those that know him not ; surely then the knowledge of him is a most necessary and effectuall means to friendship with him . And indeed , As , that God knoweth us , is the first Foundation of his Covenant of Mercie vvith us , 2 Tim. 2.19 . So , our true and savoury knowledge of him , is made the first entrance into covenant , continuing of acquaintance , and encreasing of communion with him , Jerem. 31.33 , 34. Yea further , as to make knowne himselfe was the utmost end of all his workes ; Rom. 1.19 . So rightly to know him , is the best reward attainable by us for all our workes . Joh. 17.3 . This is eternall Life to know thee , the onely true GOD , and IESVS CHRIST , whom thou hast sent . VVhich great reward we doubt not , but this servant of God attained . VVho , after he had spent the most of his living , thoughts and breath in unfolding and applying , the most proper and peculiar Characters of Grace , which is Gods Jmage ; whereby Beleevers came to be assured , that God is their God , and they in covenant with him ; was in the end admitted to exercise his last and dying thoughts , about the Essence , Attributes and Greatnesse of GOD Himselfe , who is their portion and exceeding great reward . In the very entrance almost into which , hee was carried up so nigh to Heaven , that he came not downe againe , but dyed in the Mount into which ( by Gods appointment ) he was ascended ; and before many of Gods glorious back-parts were passed by him , he was taken up to view the rest more fully Face to face . So that , as he was often in his sicknes wont to say , J shall but change my place , and not my companie ; we may also truly say , he did but change his studying place , not his thoughts nor studies . God being the only immediate subject about vvhich the studies of men and Angells are wholly taken up for all eternity . VVhich change , though to him full of gaine , had been to us more grievous , had not this little peece , like to ELIAHS mantle falne from him , as he was ascending . VVherein wee have those lofty speculations of the schools ( which like emptie clouds flie often high , but drop no fatnesse ) digested into usefull applications , and distilled into Spirit-full and quickning cordialls , to comfort and confirme the inward Man. Not onely shewing ( as others ) vvhat GOD is ; but also what wee therefore ought to bee . At once , emblazoning the Divine Essence , and glorious Attributes of God ; and withall delineating the most noble dispositions of the Divine Nature in us , which are the prints and imitations of those his Attributes , applying as a skilfull builder , the patterne to the peece he was to frame . So , as by his unfinisht draught , it may be gathered , what inlarged and working apprehensions , and impressions of the Deitie possest his heart . He speakes of God , not as one that had onely heard of him , by the hearing of the eare , but whose eye of faith had seene him . But needeth hee , or this relict of his , Epistles of commendation from us unto your Honour , who knew him so well ? Or unto others , besides this Inscription of , and Dedication to your Name ? vvhich vvee account our onely choice , and best Epistle to the Reader ; You , are our Epistle , &c. Seeing in your Honour , those more Heroicall Graces , and Noblest parts of Gods Image , which in these SERMONS the Authour endevoured to raise his hearers to , are found already written , and imprinted not with inke , but with the Spirit of the Living God : yea , and not onely vvritten , but also by reason of the greatnesse of your birth , the noblenesse of your deportment in your countrie , known and read of all men . Such ingenuous simplicitie lodged in depth of wisedome : Holinesse of life so set in honour and esteeme , and immoveably settled with evennesse of vvalking in midst of all vanities : Such humilitie in height of parts : gratiousnesse of heart in greatnesse of minde . So rare , fixt and happy a conjunction , in an house so eminent , doth not fall out , without a generall observation . To your Name and Honour , therefore , wee present it ( most Noble LORD ) as the last Legacie bequeathed by him to the Church , as a pledge of our service , and a counterpane of your Lordships most raysed thoughts and resolutions . And likewise unto others , as honoured vvith your Lordships name ; that those vvho studie , either men or bookes , may reade these SERMONS together with your Lordships VERTVES , each as the coppie of the other , to invite them to the imitation of the same . And that the VVorld , which ( like that Indian Monarch ) accounts such true Pictures of the beauty of Holinesse as this , to bee but counterfeit , because not tawnie , like their owne ; and looke upon so high Principles of Godlinesse , as emptie notions raised up by art and fancie to make a shew , may see and know in you , the true , reall , uniform subsistence of them ; and that God hath indeede some such living , walking Patternes of his owne Great Holinesse , and more transcendent Graces . VVhich Graces , Hee , who is the God of all Grace , increase and perfect in your Lordship here , that hereafter you may be filled with all the fulnesse of him ; So pray Your Honours ever to be commanded , THOMAS GOODWIN , THOMAS BALL . THat there is a God proved : Page 5 1 By the Creation . Ibid. By the law , written in mens hearts . Page 13 By the Soule of man. Page 15 VSE 1. To strengthen faith in this Principle . Page 22 VSE 2. What consequences to draw hence . Page 28 Objections against this Principle . Page 30 2 That there is a God proved by faith . Page 19.45 The Scripture proved true by foure things . Page 48 VSE 3. To confirme us in this Principle . Page 61 Difference in the assent of men to this . Page 62 4 Meanes to confirme our Faith in this . Page 68 Three Effects of a firme assent to this Principle . Page 70 3 That there is no other God , but GOD. Page 75 Five Arguments to prove that there is no other God. Page 76 The gods and religion of the Heathens false , proved three wayes . Page 80 Religion of Mahomet false . Page 82 VSE 1. To beleeve that our God is God alone , and to cleave to him . Page 85 VSE 2. To comfort us in this , that God will shew himselfe the true GOD , in raising the Churches . Page 87 VSE 3. To keepe our hearts from Idolatrie . Page 88 Three grounds of Idolatrie . Page 89 What God is . Page 94 Doctrine . God only and properly hath being in him . Page 97 What the being of God is , explained in five things . Ibid. VSE 1. There is something in Gods Essence not to be inquired into . Page 100 VSE 2. To strengthen our faith and incourage us in wants and crosses . Page 103 VSE 3. To give God the praise of his being . Page 112 VSE 4. To learne the vanitie of the creatures , and the remedie against it . Page 116 Attributes of God of two sorts . Page 119 The First ATTRIBVTE . The perfection of God. Page 120 Five differēces between the perfection of God , and the creatures . Page 121 VSE 1. All that wee doe cannot reach to God to merit . Page 123 VSE 2. To see the freenesse of Gods grace . Page 125 VSE 3. To goe to God with faith though wee have no worth in us . Ibid. VSE 4. God hath no need of any creature . Page 126 VSE 5. Though many perish it is nothing to God , he is perfect . Page 127 VSE 6. Gods commands are for our good , hee is perfect . Ibid. VSE 7. To give God the honour of his perfection . Page 129 Foure signes of exalting Gods perfection . Ibid. The creatures of themselves can doe nothing for us in three respects . Page 137 The Second ATTRIBVTE . God without all causes . Page 140 Reason 1. Else something should bee before him . Ibid. Reason 2. That which hath a part receiveth it from the whole . Page 141 Reason 3. All other things have a possibility not to bee . Page 142 VSE 1. God wills not things because they are just , but they are just because he wills them . Page 143 VSE 2. God may doe all things for himselfe and his owne glorie . Page 144 VSE 3. We should doe nothing for our owne ends but for God. Page 146 Eight signes to know whether a man make God or himselfe his end . Page 148 The Third ATTRIBVTE . Doctrine . God is eternall . Page 156 Five things required in Eternitie . Page 157 Reasons why God must be Eternall . Page 158 Foure differences betweene the Eternitie of God , and the duration of the creatures . Page 159 Consect . 1. God possesseth all things together . Page 159 Consect . 2. Eternitie maketh things infinitely good or evill . Page 160 VSE 1. To minde more things Eternall . Page 161 Motives to consider Eternity . Page 167 VSE 2. Not to be offended with Gods delaying , he hath time enough to performe his promises , being Eternall . Page 168 VSE 3. To consider Gods love and enmitie are eternall . Page 171 VSE 4. To comfort us against mutabilitie of things below . Page 172 VSE 5. God is Lord of time . Page 174 PART II. The Fourth ATTRIBVTE . God is a SPIRIT . Page 2 Foure properties of a Spirit . Ibid. VSE 1. Gods eye chiefly on our spirits , therefore they must be kept fit for communion with him . Page 4 How to fit our spirits for communion with God. Page 6 Directions for cleansing the spirit . Page 10 VSE 2. Gods government chiefly on the spirits of men . Page 25 Proved by 3 Demonstrations . Page 28 VSE 3. To worship God in spirit . Page 32 Which consists in three things . Page 33 What necessity of the gestures of the bodie in Gods service . Page 38 How to conceive of God in prayer . Page 44 The Simplicitie of GOD. Gods simplicity proved by sixe reasons . Page 48 Consec . 1. To see what a stable foundation faith hath . Page 51 Consec . 2. God cannot be hindred in his workes . Page 52 Consec . 3. The Attributes of God are equall . Page 53 VSE 1. To labour to bee content in a simple condition . Page 54 VSE 2. To labour for singlenesse of heart . Page 59 Two things in simplicitie . Page 60 VSE 3. To goe to God rather than to the creatures . Page 67 The Fifth ATTRIBVTE . Gods immutability . Page 72 Five Reasons of Gods immutability . Page 73 Two Objections against Gods immutability . Page 76 Consec . 1. How to understand severall places of Scripture . Page 78 Consec . 2. Love and hatred in God eternall . Ibid. VSE 1. Take heede of provoking him to cast us off . Page 80 The time of Gods casting off a man , unknowne . Page 83 VSE 2. Gods gifts and calling without repentance . Page 84 How to know vvee are in Covenant vvith God. Page 85 The unchangeablenesse of God takes not away endevour . Page 93 The occasion , end , and use of revealing the doctrine of Gods unchangeablenesse in Scripture . Page 96 VSE 3. God dispenceth mercies and judgements , now as in former times . Page 98 Two cases wherein God punisheth his owne Children . Page 99 GODS Iudgements different in time and meanes . Page 101 VSE 4. To see a difference betweene God and the creature . Page 103 Forgetting the creatures to be mutable , three inconveniences of it . Ibid. VSE 5. To esteem things by their unchangeablenes . Page 106 VSE 6. To judge our owne spirits by constancie in well doing . Page 111 VSE 7. To goe to God to get it . Page 113 Two causes of inconstancie . Page 115 3 Helps to strengthen purposes . Page 117 Meanes to helpe resolutions . Page 119 The Sixth ATTRIBVTE . The greatnesse of God. Page 123 The greatnesse of God in sixe things . Ibid. The greatnesse of God proved by foure Reasons . Page 127 VSE 1. To know our interest in God , and to get an answerable greatnesse of minde . Page 129 Why men are led aside by outward things . Page 130 How to come to true greatnesse of minde . Page 137 VSE 2. To feare him for his greatnesse . Page 140 VSE 3. To thinke no affection or obedience enough for him , and therefore not to limit our selves . Page 142 VSE 4. To reverence before him . Page 145 The Seventh ATTRIBVTE . Gods immensitie . Page 147 3 Reasons of Gods infinite presence . Page 148 VSE 1. God governes the world immediatly , a remedy against complaint of ill Governours . Page 150 VSE 2. To choose God , and rejoyce in him , as a friend in all places . Page 152 VSE 3. To see a ground of Gods particular Providence in the smallest things . Page 154 VSE 4. To be patient and meeke in injuries offered by men . Page 156 VSE 5. To walke with God. Page 159 How we are present with God. Page 160 How to make God present with us . Page 161 Why men desire companie . Page 166 VSE 6. God observeth all the evill and good we do . Page 168 VSE 7. Terrour to wicked men , God is an enemy they cannot flee from . Page 174 The Eighth ATTRIBVTE . God is Omnipotent . Page 176 Omnipotencie of God , wherein . Page 177 4 Reasons of Gods Omnipotency . Page 178 Objections against the Omnipotencie of God. Page 181 VSE 1. To rejoice in our God , who is Almighty . Page 186 VSE 2. To make use of Gods Power , in all wants and straits . Page 191 VSE 3. To beleeve the Omnipotencie of God. Page 194 Men doubt as much of the power of God , as of his will. Ibid. VSE 4. To seeke and pray to God in all straits with confidence . Page 198 2 Instances of Gods Power . Page 201 GODS NAME , AND ATTRIBVTES . THE FIRST SERMON . HEBREWES 11.6 . He that commeth to God , must beleeve that God is , and that he is a rewarder of them that seeke him . HAVING undertaken to goe through the whole body of Theologie , I will first give you a briefe definition of the thing it selfe , which we call Divinitie , it is this ; It is that heavenly wisdome , or forme of wholesome words , revealed by the Holy Ghost , in the Scripture , touching the knowledge of God , and our selves , whereby we are taught the way to eternall life . I call it [ heavenly wisdome ] for so it is called , 1 Cor. 2.13 . The wisdome which we teach , is not in the words , which mans wisdome teacheth , but which the Holy Ghost teacheth . So likewise the Apostle in another place calls it , The forme of wholesome words ; that is , That systeme , or comprehension of wholesome Doctrine delivered in the Scripture . Now it differs from other systemes , and bodies of Sciences : 1 Because it is revealed from above ; all other knowledge is gathered from things below . 2 Againe , all other sciences are taught by men , but this is taught by the Holy Ghost . 3 All other knowledge is delivered in the writings of men , but this is revealed to us in the holy Word of God , which was written by God himselfe , though men were the mediate pen-men of it ; therefore , I adde that , to distinguish it from all other Sciences ; that , It is not revealed by men , but by the holy Ghost , not in bookes written by men , but in the holy Scriptures . In the next place I adde the object , about which this wisdome is conversant , it is the knowledge of God , and of our selves . And so it is likewise distinguished from all other knowledge , which hath some other objects . It is the knowledge of God , that is , of God , not simply considered , or absolutely , in his Essence , but as he is in reference and relation to us . And againe , it is not simply the knowledge of our selves , ( for many things in us belong to other arts and sciences ) but as wee stand in reference to God ; so that these are the two parts of it ; the knowledge of God , in reference to us ; and of our selves , in reference to him . Last of all , it is distinguished by the end , towhich it tends , which it aymes at , which is to teach us the way to eternall life : And therein it differs from all other sciences whatsoever ; for they onely helpe some defects of understanding here in this present life : for where there is some failing or defect , which common reason doth not helpe , there arts are invented to supply and rectifie those defects ; but this doth somewhat more , it leads us the way to eternall life : for , as it hath in it a principall above all others , so it hath an higher end than others : for as the well-head is higher , so the streams ascend higher than others . And so much for this description , what this summe of the doctrine of Theologie is . The parts of it are two : 1 Concerning God. 2 Concerning our selves . Now concerning God , 2. things are to be known : 1 That he is ; both these are set downe in the Text. 2 What he is . both these are set downe in the Text. 1 That God is , wee shall finde that there are two wayes to prove it , or to make it good to us : 1 By the strength of naturall reason . 2 By faith . That wee doe not deliver this vvithout ground , looke into Romans 1 20. For the invisible things of him , that is , his eternall power , and God-head , are seene by the creation of the world , being considered in his workes , so that they are without excuse . So likewise , Act. 17.27 , 28. you shall see there what the Apostle saith , that they should seeke after the Lord , if happily they might grope after him , and finde him : for he is not farre from every one of us : for in him we live , move , and have our being : That is , by the very things that wee handle and touch , wee may know that there is a God ; and also , by our owne life , motion , and being , we may learne that there is a Dietie , from whence these proceed : For the Apostle speaketh this to them , that had no Scripture to teach them . So likewise , Act. 14.17 . Neverthelesse , hee hath not left himselfe without witnesse , in giving us fruitfull seasons : As if those did beare witnesse of him , that is , those workes of his in the creatures . So that you see , there are two wayes to come to the knowledge of this , that God is ; One , I say , is by naturall reason : Or else to make it more plaine , we shall see this in these two things : 1 There is enough in the very creation of the world , to declare him unto us . 2 There is a light of the understanding , or reason , put into us , whereby we are able to discerne those characters of God stamped in the creatures , whereby we may discerne the invisible things of God , his infinite power and wisdome ; and when these are put together , that which is written in the creature , there are arguments enough in them , and in us there is reason enough , to see the force of those arguments , and thence we may conclude that there is a GOD , besides the arguments of Scripture , that wee have to reveale it . For , though I said before , that Divinity was revealed by the HOLY GHOST , yet there is this difference in the points of Theologie : Some truths are wholly revealed , and have no foot-steps in the creatures , no prints in the creation , or in the workes of GOD , to discerne them by , and such are all the mysteries of the Gospell , and of the Trinitie : other truths there are , that have some vestigia , some characters stamped upon the creature , whereby wee may discerne them , and such is this which wee now have in hand , that , There is a God. Therefore we will shew you these two things : 1 How it is manifest from the creation . 2 How this point is evident to you by faith . 3 A third thing i will adde , that this God whom we worship , is the only true God. Now for the first , to explicate this , that , The power and God-head is seene in the creation of the world . Besides those Demonstrations else-where handled , drawne from the Creation in generall , as from : 1 The sweet concent and harmony the creatures have among themselves . 2 The fitnesse and proportion of one unto another . 3 From the reasonable actions of creatures , in themselves unreasonable . 4 The great and orderly provision that is made for all things . 5 The combination and dependance that is among them . 6 The impressions of skill and workmanship that is upon the creatures . All which argue that there is a God. There remaine three other principall arguments to demonstrate this : The consideration of the Originall of all things , which argues that they must needs bee made by GOD , the Maker of Heaven and Earth ; which wee will make good to you by these particulars : If man was made by him , for whom all things are made , then it is certaine that they are made also . For the argument holds ; If the best things in the world must have a beginning , then surely those things that are subserving , and subordinate to them , must much more have a beginning . Now that man was made by him , consider but this reason ; The father that begets , knowes not the making of him ; the mother that conceives , knowes it not ; neither doth the formative vertue , ( as we call it ) that is , that vigour that is in the materials , that shapes , and fashions , and articulates the body in the wombe , that knowes not what it doth . Now is is certaine ; that he that makes any thing , must needs know it perfectly , and all the parts of it , though the stander by may be ignorant of it . As for example ; he that makes a statue , knowes how every particle is made ; he that makes a Watch , or any ordinary worke of art , he knowes all the junctures , all the wheeles , and commissures of it , or else it is impossible that hee should make it : now all these that have a hand in making of man , know not the making of him , not the father , nor the mother , nor that which wee call the formative vertue , that is , that vigour which is in the materials , which workes and fashions the bodie , as the work-man doth a statue , and gives severall limbes to it , all these know it not : therefore hee must needs be made by God , and not by man : and therefore see how the Wise-man reasons , Psal. 94.9 . Hee that made the eye , shall he not see ? he that made the eare , shall not he heare ? &c. that is , he that is the maker of the engines , or organes , or senses , or limbes of the body , or hee that is maker of the soule , and faculties of it , it is certaine that he must know , though others doe not , the making of the body and soule , the turnings of the will , and the windings of the understanding ; all those other are but as pensils in the hand of him that doth all ; the pensill knowes not what it doth , though it drawes all , it is guided by the hand of a skilfull Painter , else it could do nothing ; the Painter only knoweth what he doth ; so that formative vertue , that vigour that formes the bodie of a man , that knowes no more what it doth , than the pensill doth , but he in whose hand it is , who sets it on worke , it is he that gives vigour and vertue to that seed in the womb , from whence the bodie is raised , it is he that knows it , for it is he that makes it . And this is the first particular by which wee prove that things were made , and had not their originall from themselves . The second is : If things were not made , then , it is certaine , that they must have a being from themselves : Now to have a being from it selfe , is nothing else but to be God : for it is an inseparable propertie of God , to have his being from himselfe . Now if you will acknowledge , that the creatures had a being of themselves , they must needs be Gods ; for it belongs to him alone , to have a being of himselfe , and from himselfe . The third followes , which I would have you chiefly to marke . If things have a being from themselves , it is certaine then that they are without causes ; as for example ; That which hath no efficient cause , ( that is ) no maker , that hath no end . Looke upon all the workes made by man ( that we may expresse it to you ; ) take an house , or any worke , or instrument that man makes ; therefore it hath an end , because he that made it , propounded such an end to himselfe ; but if it have no maker , it can have no end : for the end of any thing is that which the maker aymes at . Now if things have no end , they could have no forme : for the forme and fashion of every thing ariseth only from the end , which the maker propounds to himselfe ; as for example , the reason , why a knife hath such a fashion , is , because it was the end of the maker , to have it an instrument to cut with : the reason why an axe or hatchet hath another fashion , is , because it might be an instrument to chop with ; and the reason , why a key hath another fashion different from these , is , because the maker propounded to himselfe another end , in making of it , namely , to open lockes with ; these are all made of the same matter , that is , of iron , but they have divers fashions , because they have severall ends , which the maker propounds to himselfe . So that , if there be no ends of things , there is no forme , nor fashion of them , because the ground of all their fashions , is their severall ends . So then wee will put them all together ; if there be no efficient , no maker of them , then there is no end , and if there be no end , then there is no forme nor fashion , and if there be no forme , then there is no matter , and so consequently , they have no cause ; and that which is without any cause , must needs bee God ; which I am sure none dares to affirme ; and therefore they have not their being of themselves . But besides that negative argument , by bringing it to an impossibilitie , that the creatures should be Gods , wee will make it plaine by an affirmative argument , that all the creatures have an end . For looke upon all the creatures , and we shall see that they have an end ; the end of the Sunne , Moone and Starres is , to serve the Earth ; and the end of the Earth is , to bring forth Plants ; and the end of Plants is , to feed the beasts : and so if you looke to all particular things else , you shall see that they have an end , and if they have an end , it is certaine , there is one did ayme at it , and did give those creatures , those several fashions , which those severall ends did require : As for example , What is the reason , why a horse hath one fashion , a dog another , sheepe another , and oxen another ? The reason is plaine , a horse was made to runne , and to carry men ; the oxen to plow ; a dog to hunt , and so of the rest . Now this cannot be without an author , without a maker , from whom they have their beginning . So likewise this is plaine by the effects : for this is a sure rule : Whatsoever it is , that hath no other end , but it selfe , that seekes to provide for its owne happinesse in looking no further than it selfe ; and this is only in God , blessed for ever ; he hath no end but himselfe , no cause above himselfe , therefore he lookes only to himselfe , and therein doth his happinesse consist . Take any thing that will not goe out of its owne sphere , but dwels within its owne compasse , stands upon its owne bottome to seeke its happinesse , that thing destroyes it selfe ; looke to any of the creatures , and let them not stirre out of their owne shell , they perish there . So , take a man that hath no further end than himselfe , let him seeke himselfe , make himselfe his end in all things he doth , looke only to his owne profit and commodity , such a man destroyes himselfe : for he is made to serve God , and men , and therein doth his happinesse consist , because that hee is made for such an end : take those that have beene serviceable to God , and men , that have spent themselves in serving God , with a perfect heart , we see that such men are happie men ; and doe we not finde it by experience , that those that have gone a contrary way , have destroyed themselves ? And this is the third particular . 4 If things had no beginning , if the world was from eternitie ; what is the reason there are no monuments of more ancient times , than there are ? For , if wee consider what eternity is , and what the vastnesse of it is , that when you have thought of millions of millions of yeares , yet still there is more beyond : if the world hath been of so long continuance , what is the reason , that things are but , as it were , newly ripened ? what is the reason , that things are of no greater antiquity than they are ? Take all the Writers that ever wrote , ( besides the Scripture ) and they all exceed not above foure thousand yeares ; for they almost all agree in this , that the first man , that had ever any history written of him , was Ninus , who lived about Abrahams time , or a little before ; Trogus Pompeius , and Diodorus Siculus agree in this . Plutarch saith , that Theseus , was the first , before him there was no history of truth , nothing credible ; and this is his expression : Take the Histories of times before Theseus , and you shall finde them to be but like skirts , in the maps , wherein you shall finde nothing but vast Seas . Varro , one of the most learned of their Writers , professeth , that before the kingdome of the Sicyonians , which begun after Ninus time , that before that time nothing was certaine , and the beginning of that was doubtfull , and uncertain . And their usuall division of all history , into fabulous , and certaine , by Historians , is well knowne , to those that are conversant in them ; and yet the Historians , that are of any truth , began long after the Captivitie in Babylon ; for Herodotus , that lived after Esthers time , is counted the first that ever wrote in Prose , and he was above eight hundred yeares after Moses time . For conclusion of this , we will only say , that which one of the ancientest of the Roman Poets , drawing this conclusion from the argument we have in hand , saith , If things were from eternitie , and had not a beginning ; Cur supra bellum Thebanum & funera Trojae Non alias alii quoque res cecinere Poetae ? If things were from eternitie , what is the reason , that before the Theban and Trojan warre , all the ancient Poets , and ancient Writers did not make mention of any thing ? Doe you thinke , if things had beene from eternitie , there would be no monuments of them , if you consider the vastnesse of eternitie , what it is ? So likewise for the beginning of Arts and Sciences ; what is the reason that the originall of them is knowne ? why were they no sooner found out ? why are they not sooner perfected ? Printing , you know , is a late invention ; and so is the invention of Letters : take all Sciences , the ancientest , as Astrologie and Philosophy , as well as the Mathematickes ; why are their authors yet known , & we see them in the blade , and not in the fruit ? So for the Genealogies of men ( for that I touch , because it is an argument insinuated by Paul , when hee disputed with the Heathens , Acts 17.26 . That God hath made of one bloud all mankinde ) you see evidently how one man begets another , and he another , &c. and so goe and take all the Genealogies in the Scripture , and in all other historiographers , we shall see , that they all come to one well-head . Now , I aske , if the world was from eternitie , what is the reason that there is but one fountaine , one bloud whereof we are all made ? Why should they not be made all together ? Why was not the earth peopled together , and in every Land a multitude of inhabitants together , if they had beene from eternitie , and had no beginning ? The second principall Head , by which wee will make this good to you , that there is a God , that made Heaven and Earth , is , the testimony of God himselfe . There is a double testimony ; one is the written testimony , which we have in the Scripture ; the other is , that testimony , which is written in the hearts of men . Now , you know that all Nations do acknowledge a God , ( this we take for granted ) yea , even those that have been lately discovered , that live , as it were , disjoyned from the rest of the world , yet they all have , and worship a God ; those Nations discovered lately by the Spaniards , in the West Indies , and those that have beene discovered since ; all of them , without exception , have it written in their hearts , that there is a God. Now the strength of the argument lies in these two things : 1 I observe that phrase used , Rom. 2.15 . It is called a law written in their hearts . Every mans soule is but , as it were , the table or paper , upon which the writing is ; the thing written is this principle that we are now upon , that there is a God , that made Heaven and Earth : but now who is the Writer ? surely it is God , which is evident by this ; because it is a generall effect in the heart of every man living , and therefore it must come from a generall cause : from whence else shall it proceed ? no particular cause can produce it ; if it were , or had beene taught by some particular man , by some sect , in some one Nation or Kingdome , in one age , then , knowing the cause , wee should see that the effect would not exceed it , but when you finde it in the hearts of all men , in all Nations and ages ; then you must conclude , it was an universall effect , written by the generall Author of all things , which is God alone ; and so consequently , the argument hath this strength in it , that it is the testimony of God. 2 Besides , when you see every man looking after a God , and seeking him , it is an argument that there is one , though they doe not finde him : it is true , they pitch upon a false god , and goe the wrong way to seeke him , yet it shewes that there is such a Deity . For as in other things ; when we see one affect that thing which another doth not ; as to the eye of one , that is beautifull which is not to another , yet all affecting some beauty ; it is an argument that beauty is the general object of all , and so in taste & other senses . So when we see men going different waies , some worshipping one God , some another , yet all conspiring in this , to worship a God , it must needs argue that there is one : for this law ingraven in every mans heart , you will grant that it is a work of Nature at least , and the workes of Nature are not in vaine ; even as , when you see the fire to ascend above the aire , it argues that there is a place where it would rest , though you never saw it ; and as , in winter , when you see the Swallowes flying to a place , though you never saw the place , yet you must needs gather that there is one which Nature hath appointed them , and hath given them an instinct to flye unto , and there to be at rest ; so when you see in every mans soule such an instigation to seeke God , though men never saw him , and the most goe the wrong way to seeke him , and take that for God which is not , yet this argues there is a Deitie which they intend . And this is the third . The last argument is taken from the soule of man , the fashion of it , and the immortality of it . First , God is said to have made man after his owne Image ; hee doth not meane his bodie , for that is not made after the Image of God ; neither is it only that holinesse which was created in us , and now lost : for then he would not have said , Gen. 9.6 . He that sheds mans bloud , by man shall his bloud be shed , for in the Image of GOD made hee man. The principall intent of that place , is ( for ought I can see or judge ) of that Scripture ( speaking of the naturall fashion of things , and not of the supernaturall graces ) it is , to expresse that God hath given a soule to man , that carries the Image of God , a likenesse to the Essence of God , immateriall , immortall , invisible ; for there is a double Image of God in the soule , one in the substance of it , which is never lost ; another is the supernaturall grace , which is an Image of the knowledge , holinesse , and righteousnesse of God , and this is utterly lost . But the soule is the Image of the Essence of God , ( as I may so speake ) that is , it is a spirit immateriall , immortall , invisible , as he is ; hath understanding and will , as he hath ; he understands all things , and wils whatsoever he pleaseth . And you see an expression of him in your owne soule , which is an argument of the Deitie . Secondly , besides , the immortalitie of the soule , which argues it came not from any thing here below , but that it hath its originall from God ; it came from GOD , and to GOD it must returne ; that is , it had not any beginning here , it had it from him , and to him againe it must returne . For what is this body , wherein the soule is ? it is but the case of the soule , the shell , and sheath of it ; therefore the soule useth it but for a time , and dwels in it , as a man dwels in a house , while it is habitable , but when it is growne ruinous , he departeth : the soule useth the body , as a man doth a vessell , when it is broken , he layes it aside ; or as a man doth an instrument , whilest it will be serviceable to him ; but when it is no longer fit to play upon , he casts it aside ; so doth the soule , as it were , lay aside the body : for it is but as a garment that a man useth ; when it is worne out , and threed-bare , he casts it off : so doth the soule with the body . And for the further proofe of this , and that it depends not on the body , nor hath its originall of it , or by it ; consider the great acts of the soule , which are such , as cannot arise from the temper of the matter , be it never so curious : As the discourse of the soule from one generall to another ; the apprehension of so high things , as God , and Angels ; the devising of such things as never came into the senses . For , though it be true , that sounds and colours be carried into the understanding by the senses ; yet to make pictures of these colours , and musicke of these sounds , this is from the understanding within : So the remembrance of things past ; observing the condition of things , by comparing one with another . Now , looke upon bruit beasts , we see no actions but may arise from the temper of the matter ; according to which their fancie and appetite are fashioned ; though some actions are stronger than others , yet they arise not above the Well-head of sense : all those extraordinary things , which they are taught to doe , it is but for their food , as Hawkes , and some Pigeons , it is reported , in Assyria that they carry Letters from one place to another , where they use to have food ; so other beasts that act dancing , and such like motions , it is done by working on their senses : but come to man , there are other actions of his understanding and will in the soule : It is true indeed , in a man there are fancie and appetite , and these arise from the temper of the body ; therefore as the body hath a different temper , so there are severall appetites , dispositions and affections ; some man longs after one thing , some after another , but these are but the severall turnings of the sensuall appetite , ( which is also seene in beasts ) therefore when the soule is gone , these remaine no longer ; but come to the higher part of the soule , the actions of the will , and understanding of man , and they are of an higher nature ; the acts which they doe , have no dependance upon the body at all : Besides , come to the motions of the body ; the soule guides and moves the body , as a Pilot doth a ship , ( now the Pilot may be safe , though the ship be split upon the rocke . ) Looke on beasts , they are led wholly as their appetite carries them , and they must goe that way ; therefore they are not ruled , as a Pilot governes a ship : but in men , their appetites would carry them hither , or thither , but the will saith no , and that hath the understanding for its counseller . So that the motions of the body arise not from the diversity of the sensuall appetites , as in all other creatures , but of the will and understanding ; for the soule depends not upon the body , but the acts of the body depend upon it : therefore , when the body perisheth , the soule dies not ; but , as a man that dwels in a house ; if the house fall , he hath no dependance on it , but may goe away to another house ; so the soule hath no dependance upon the bodie at all ; therefore you must not think that it doth die when the body perisheth . Besides , the soule is not worne , it is not weary , as other things are ; the body is weary , and the spirits are weary : the body weares , as doth a garment , till it be wholly worne out : now , any thing that is not weary , it cannot perish ; but , in the very actions of the soule it selfe there is no wearinesse , but whatsoever comes into the soule perfects it , with a naturall perfection , and it is the stronger for it ; therefore it cannot be subject to decay , it cannot weare out , as other things doe , but the more notions it hath , the more perfect it is : the body , indeed , is weary with labour , and the spirits are weary , but the soule is not weary , but in the immediate acts of it , the soule it works still , even when the body sleepeth : Looke upon all the actions of the soule , and they are independent , and as their independencie growes , so the soule growes younger and younger , and stronger and stronger , senescens juvenescit , and is not subject to decay , or mortalitie : as you see in a Chicken , it growes still , and so the shell breakes , and falls off : so is it with the soule , the body hangs on it , but as a shell , and when the soule is growne to perfection , it falls away , and the soule returnes to the Maker . The next thing that I should come to , is to shew you how this is made evident by faith . When a man hath some rude thoughts of a thing , and hath some reason for it , he then begins to have some perswasion of it ; but when , besides , a man wise and true , shall come , and tell him it is so , this addes much strength to his confidence : for when you come to discerne this God-head , and to know it by reasons from the creatures , this may give you some perswasion ; but when one shall come , and tell you out of the Scripture , made by a wise and true God , that it is so indeed ; this makes you confirmed in it . Therefore the strength of the argument by faith , you may gather after this manner : Yee beleeve the Scriptures to be true , and that they are the Word of God ; now this is contained in the Scriptures , that God made Heaven and Earth ; therefore , beleeving the Scriptures to be the Word of God , and whatsoever is contained in them ; hence faith layes hold upon it also , and so our consent growes strong and firme , that there is a God : After this manner you come to conclude it by faith . For what is faith ? Faith is , but when a thing is propounded to you , even as an object set before the eye , there is an habit of faith within , that sees it what it is ; for faith is nothing else , but a seeing of that which is : for though a thing is not true , because I beleeve it is so , yet things first are , and then I beleeve them . Faith doth not beleeve things imaginary , and such as have no ground ; but whatsoever faith beleeves , it hath a being , and the things we beleeve , doe lye before the eye of reason , sanctified and elevated by the eye of faith ; therefore Moses , when he goes about to set downe the Scripture , hee doth not prove things by reason , but propounds them , as , In the beginning GOD made the Heaven and Earth ; he propounds the object , and leaves it to the eye of faith to looke upon . For the nature of faith is this : God hath given to man an understanding facultie , ( which we call , Reason ) the object of this is all the truths that are delivered in the world , & whatsoever hath a being . Now take all things that we are said to beleeve , and they also are things that are , and which are the true objects of the understanding and reason . But the understanding hath objects of two sorts : 1 Such as we may easily perceive , as the eye of man doth the object that is before him . 2 Such as we see with more difficulty , and cannot doe ▪ it , without something above the eye to elevate it : As the candle and the bignesse of it , the eye can see ; but to know the bignesse of the Sunne , in the latitude of it , you must have instruments of art to see it , and you must measure it by degrees , and so see it : So is it here , some things we may fully see by reason alone , and those are such as lye before us , and them wee may easily see : but other things there are , that though they are true , yet they are more remote , and further off ; therefore they are harder to bee seene ; and therefore we must have something to helpe our understanding to see them . So that indeed , Faith , it is but the lifting up of the understanding , by adding a new light to them and it ; and therefore they are said to be revealed , not because they were not before , as if the revealing of them gave a being unto them ; but , even as a new light in the night discovers to us that which we did not see before , and as a prospective glasse reveales to the eye , that which we could not see before , and by its owne power , the eye could not reach unto . So that the way to strengthen our selves by this argument , is to beleeve the Scriptures ; and the things contained in them . Now you should see , why we are to beleeve the Scriptures ; but this wee must leave till the next time . We will now come to some use of the point , for wee are not to dismisse you without some application , but we must insert some uses here and there . Vse 1 When you heare these arguments , and this conclusion proving that there is a God , the use you should make of it , is , to labour daily to strengthen our faith in this principle , and to have an eye at God in all our actions , for this is the reason given in the Text , why one man comes to God , because he beleeves that he is , and another doth not , because he beleeves it but by halves ; if they did beleeve this fully , they would serve God with a perfect heart . What is the reason , that Moses breaks thorow all impediments , he had temptations on both sides ; Prosperitie and preferment on the one side , and adversity and afflictions on the other , yet he passeth thorow wealth and povertie , honour and dishonour , and goes straight on in the way to heaven , and 〈◊〉 reason is added in the Text , because hee saw him that was invisible ; even so , if you did see him that was invisible , the God wee now speake of , as you see a man that stands before you , your wayes would be more even , and wee should walke with him more uprightly than we doe , if we did but beleeve , that it is he that fills the heaven and earth ; as he saith of himselfe , Ier. 23.24 . Some may here say ; Object . How can we see him that is invisible ? here is oppositum in adjecto , to see him that is invisible . Answ. Come to the body of a man , you can see nothing but the outside , the outward bulke and hide of the creature , yet there is an immateriall , invisible substance within , that fils the body ; so come to the body of the world , there is a God that fills Heaven and Earth , as the soule doth the body . Now to draw this a little nearer , that invisible , immateriall substance , the soule of man which stands at the doores of the body , and lookes out at the windows of the eyes , and of the eares , both to see and heare , which yet wee see not ; yet it is this soule that doth all these ; for if the soule be once gone out of the house of the body , the eye sees no more , the eare heares no more , than an house or chamber can see , when there is no body in it ; and as it is the spirituall substance within the body that sees , and heares , and understands all ; so apply this to God that dwells in Heaven and Earth ; that as , though you see not the soule , yet every part of the body is full of it ; so if we looke into the world , we see that it is filled , and yet God ( like as the soule ) is in every place , and fills it with his presence ; he is present with every creature , he is in the aire , and in your selves , and seeth al your actions , and heareth al your words ; and if we could bring our selves to a setled perswasion of this , it would cause us to walke more evenly with God than we do , and to converse with him after another manner ; when a man is present , yea , are sollicitous , thinking what that soule thinkes of you , how that soule is affected to you ; so if you beleeved God were in the world , it would make you have an eye to him in all your actions , as he hath an eye to you , and to have a speciall care to please him in all things , rather than to please men . And this is the ground of all the difference betweene men : One man beleeves it fully that there is such a mighty God ; another beleeves it but by halves ; and therefore one man hath a care , only to please God in all things , and to have an eye to him alone ; the other beleeving it but by halves , he seeketh and earnestly followeth other things , and is not so sollicitous what the Lord thinkes of him . The thing therfore which we exhort you unto , is , that you would endevor to strengthen that principle more and more . We speake not to Atheists now , but to them that beleeve there is a God , and yet we do not think our labour lost : For , though there be an assent to this truth in us , yet it is such an one as may receive degrees , and may be strengthened : for I know that there are few perfect Atheists , yet there are some degrees of Atheisme left in the best of Gods children , which wee take not notice of ; for there is a two-fold Atheisme : 1 One is , when a man thinkes that there is no God , and knowes he doth so . 2 Another kinde of Atheisme is , when a man doubts of the Deity , and observes it not . There are some degrees of doubting in the hearts of all men , as we shall see by these effects , that this untaken-notice-of Atheisme doth produce . As , when men shall avoid crosses , rather than sinne , not considering that the wrath and displeasure of God goes with it , which is the greatest evill that can befall us : What is the reason of it ? That whereas the greatest crosse is exceeding light , if the wrath of God be put in the other ballance , what is the reason that yet this should over-weigh the other , in our apprehension , if wee be fully perswaded of this principle , that God made Heaven and earth ? What is the reason that when crosses and sinne come into competition , as two severall wayes , that we must goe one way ; why will men rather turne aside from a crosse , to sinne against God , and violate the peace of their consciences , rather than undergoe losses , or crosses , or imprisonment ? Againe , what is the reason that we are so readie to please , and loth to displease men , as a potent friend or enemie , rather than God ? If this principle were fully beleeved , that there is a God , that made Heaven and Earth , you would not doe so . The Prophet Isaiah doth expresse this most elegantly , Isai. 51.12 , 13 , 14. Who art thou that art afraid of man that shall die , and the sonne of man , which shal be made as grasse , and forgettest the LORD thy Maker , which stretched forth the Heavens , and laid the foundation of the Earth ? As if he should say , what Atheisme is this in the hearts of men ? Whence else are also those deceits , lyes , and shiftings , to make things faire with men , when they know that God is offended with it , who seeth all things . What is the reason that men are so sensible of outward shame , more than of secret sinnes ; and care so much what men thinke of them , and speake of them , and not what God sees or knows ? Doth not this declare that men think as those Atheists of whom Iob speakes , Iob 22. and doe they not conceive in some degree , as those doe , as if GOD did not descend beneath the circle of the heavens to the earth , and his eyes were barred by the curtaines of the night , that he did not take notice of the wayes of men ; and looke how men doe this in a greater measure , so much greater Atheisme they have . Againe , if you doe beleeve that there is such a God , what is the reason when you have any thing to doe , that you runne to creatures , and seek help from them , and busie your selves wholly about outward meanes , and seeke not to God by prayer , and renewing of your repentance ? if you did fully beleeve that there is a God , you would rather doe this . Againe , What is the reason that men are carried away with the present , as Aristotle cals it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this same very ( nunc ) doth transport a man from the wayes of vertue to vice , that they are too busie about the body , and are carelesse of the immortall soule , that they suffer that to lye , like a forlorne prisoner , and to sterve within them ? Would you doe so , if you did beleeve that there is such a God , that made the soule , to whom it must returne and give an account , and live with him for ever ? Againe , what is the reason that men doe seeke so for the things of this life , are so carefull in building houses , gathering estates , and preparing for themselves here such goodly mansions for their bodies , and spend no time to adorne the soule ? ( when yet these doe but grace us amongst men , and are only for present use ) and looke not for those things which commend the soule to God , and regard not eternity in which the soule must live ? I say , what is the reason of this , if there be not some grounds of secret Atheisme in men ? What is the reason that there is such stupidity in men , that the threatnings will not move them , they will be moved with nothing , like beasts , but present strokes , that they doe not fore-see the plague to prevent it , but go on , and are punished ? And so for Gods promises and rewards ; Why will you not forbeare sinne , that you may receive the promises , and the rewards ? Whence is this stupiditie both wayes ? Why are we as beasts , led with sensuality , that we will not be drawne to that which belongs to God ▪ and his Kingdome ? Is not this an argument of secret Atheisme and impiety in the heart of every man , more or lesse ? Againe , what is the reason , that when men come into the presence of God , they carry themselves so negligently , not caring how their soules are clad , and what the behaviour of their spirits is before him ? If you should come before men , you would looke that your cloaths be neat and decent , and you will carry your selves with such reverence , as becomes him , in whose presence you stand ; this proceeds from Atheisme , in the hearts of men , not beleeving the Lord to be hee that fills the Heaven , and the Earth : Therefore , as you finde these things in you , more or lesse , so labour to confirme this principle more and more to your selves ; and you should say , when you heare these arguments , certainly I will beleeve it more firmely , surely I will hover no more about it . To what end are more lights brought , but that you should see things more clearely , which you did not before ? So that this double use you shall make of it : One is , to fix this conclusion in you hearts , and to fasten it daily upon your soules . Vse 2 The second is , if there be such a mightie God , then labour to draw such consequences as may arise from such a conclusion . As , if there be such a one that fils Heaven and Earth ; then looke upon him , as one that sees all you doe , and heares whatsoever you speake : As when you see a ship passe thorow the sea , and see the sailes applied to the wind , and taken downe , and hoysed up againe , as the wind requires , and shall see it keepe such a constant course , to such a haven , avoiding the rockes and sands , you will say , surely there is one within that guides it ; for it could not doe this of it selfe : or as when you look upon the body of man , and see it live and move , and doe the actions of a living man ; you must needs say , the bodie could not doe this of it selfe , but there must be something within that quickens it , and causeth all the actions ; even so when you looke upon the creatures , and see them to doe such things , which of themselves they are no more able to doe , than the body can doe the actions that it doth , without the soule : therefore hence you may gather that there is a God , that fils Heaven and Earth , and doth whatsoever hee pleaseth ; and if this be so , then draw nigh to him , converse with him , and walke with him from day to day ; observe him in all his dealings with us , and our dealings with him , and one with another ; be thankfull to him for all the blessings wee enjoy , and flye to him for succour in all dangers , and upon all occasions . THE SECOND SERMON . HEBREWES 11.6 . He that commeth to God , must beleeve that GOd is , &c. BEfore we come to the second sort of arguments to prove this principle , that GOD is , by faith , we thinke it necessarie to answer some objections of Atheisme , which may arise and trouble the hearts of men . Object . 1 Men are ready to say that , which you shall finde , in 2 Pet. 3.4 . All things have continued alike since the creation . That is , when men looke upon the condition of things , they see the Sunne rise , and set againe , and see the rivers runne in a circle into the sea , the day followes the night , &c. the winds returne in their compasses , and they have done so continually , and there is no alteration ; therefore they doubt whether there be such a God , that hath given a beginning to these things , and shall give an end ? Answ. 1 For answer to this , consider that these bodies of ours , which we carry about with us , which we know had a beginning , and shall have an end , that there is something in them , that is as constant as any of the former ; as the beating of the pulse , the breathing of the lungs , and the motion of the heart , and yet the body had a beginning , and shall have an end : Now what is the difference betweene these two ? It is but small , this continueth only for some tithes of yeares , but the world for thousands ; the difference is not great ; and therefore why should you not thinke it had a beginning , as well as your body , and likewise shall have an ending . See what the Apostle saith in this place , though all things continue alike ; yet there are two reasons , whereby hee proves that God made the world , and that the world shall have an end . 1 The first is laid downe in verse 5. For this they are willingly ignorant of , that by the Word of GOD the heavens were of old , and the earth standing out of the waters , and in the waters . That is , naturally the waters would cover the earth , as it did at the beginning ; for the naturall place of the waters is above the earth , even as of the aire above the waters : Now who is it that hath drawn these waters out of the earth , and caused it to stand out of the waters , and made it habitable for men and beasts , saith he , was it not the LORD ? 2 And was not this proved by the Floud , vers . 6. whereby the world , that then was , being overflowed with waters , perished ; that is , the waters , when God tooke away his hand , returned to their place , and covered the face of the earth . Now , who was it that did drie the earth againe , and now reserveth it to the day of Iudgement to be destroyed by fire ? And this hee proveth by the famous story of the Floud : You have heard of it ( saith he ) but of this they are willingly ignorant , that is , they are such things as may bee knowne ; but by reason of your lusts , which obscure your knowledge , and hide those parts of nature and reason , which God hath planted in your hearts ; therefore , of these things you are willingly ignorant . Answ. 2 And therefore , besides , wee will give this second answer to those that make this objection . That things are not alike since the creation . For , 1 The course of Nature hath beene turned many times , as those miracles that the LORD wrought in stopping the course of the Sunne , and making of it go backward ; he made the waters to runne a contrary course , and stopped the heat of the fire , and the efficacie of it , so that it could doe the three Children no harme . 2 Besides those miracles , look upon the things done amongst us , and you shall see , though they are not contrary to Nature , yet Nature is turned of its course , as in our bodies there be sicknesses and distempers , so there are in the great bodie of the World , strange inundations , stirres and alterations ; now if there were not a free Agent , that governes these , why are these things so , and why no more ? why doe these things goe so far , and no further ? why are there any alterations at all ? and when any alterations come to passe , who is he that stoppeth them ? why doth the sea over-flow some places , and goe no further ? who is he that sets bounds to them , but only the Lord ? Therfore this we may learne from it , the constancie of these things shewes the wisdome of God ; as it is wisdome in us to doe things constantly : and againe , the variety of things shewes the liberty of the Agent ; for the actions of Nature are determined to one , but God shewes his liberty in this , that he can change and alter them at his pleasure . Besides , the things that are ordinary amongst us , wherein there is no such swarving , but they are constant in their course ; doth not God guide them , and dispose of them as he pleaseth ? as the former and latter raine : doth not God give more or lesse , according to his good pleasure ? which shewes , that all things have not continued alike , but that there is a God , that governes the world . And as it is thus with naturall things , so in other things also ; you shall see some judgements and rewards upon some , and not upon others . Object . Oh but , you say , the world hath continued very long , and there is a promise of his comming , but we see no such thing ? Answ. But , saith the LORD , A thousand yeares are to me but as one day , and one day as a thousand yeares . As if he should say , it may seeme long to you , who measure time by motion and revolution , to your narrow understanding it may seeme long ; but to God it doth not : A thousand yeares with him , is but as one day . Where , by the way , we shall answer that fond objection : Object . How the Lord imployed himselfe before the creation of the World ? Answ. A thousand yeares to him is but as one day ; and againe , one day is as the longest time , that is , there is no difference of time with him . To which I may adde this ; that , who knoweth what the Lord hath done ? Indeed he made but one world to our knowledge , but who knoweth what he did before , and what he will doe after ? who knowes his counsels ? and who is able to judge of him or of his actions ? we can know no more , nor judge no otherwise than he hath revealed , we have no other booke to looke into , but the booke of his Word , and the booke of this World ; and therefore to seeke any further , is to be wise above sobrietie , and above that which is written . Object . 2 But whence then comes this promiscuous administration of things , which seemes to make things runne upon wheeles , they have no certaine course , but are turned upside downe : whence comes this to passe , if there be a God that rules heaven and earth ? Answ. For answer of this , looke in Ezek. 1. where you have an expression of this , of things running upon wheeles : wherein you may observe these things : 1 That all things here below are exceeding mutable ; and therefore compared to Wheeles , and they are turned about as easie as a wheele , so that a man may wonder at their variety and turning . 2 But yet , these wheeles have eyes in them , that is , though we see not the reason of things in them , yet they have eyes in them , they have something to be discerned ; the speech is a metaphor , and a metonymie too , shewing that there is something in their events , that may shew the reason of their Turning , if we could discerne it , but it is oft hidden from us . 3 And these Wheeles are stirred , but as the beasts stirre them ; that is , there is nothing done here below , but they are done by the instruments of God , namely , the Angels . 4 And these Angels , first , have faces like men , that is , the wisdome of men ; and on the other side , secondly , a face like a Lion , for their strength ; thirdly , there is service , and laboriousnesse in them , as in Oxen : fourthly , there is swiftnesse in them , as in Eagles ; and this is meant of the Angels , that order and guide the course of things , and change them , as we see continually . 5 Againe , as these Wheeles move not , but as they are guided by them , and both move by the Spirit , that is , what God commands them , they execute , they goe , when he would have them go , and stand still , when he would have them . 6 Againe , for the manner of their motion ; every one of them had foure faces ; that is , they could looke every way , from East to West , and from North to South , when as man can see but one way , before him , he cannot looke on the right side , or the left , or behinde him , and therefore he may be deceived ; but these looke every way . So also the feet , on which they goe , are not like mens feet , to goe forward only , but like calves feet , that is , they were round feet , which goe either forward or backward , so , as they are easily turned ; and as they see every way , so they are apt to goe every way , and this with the greatest facilitie that can be . Let a man set any thing on worke , and it must needs runne in such a chanell , in such a way , he cannot change it suddenly : But it is not so with God , hee can alter a thing as easily to the left hand , as to the right , and that in an instant . Object . But what dependance is there between things ; doe we not see strange things come to passe , that we can see no reason for , as the Churches overthrowne , the godly afflicted , the wicked exalted ? Answ. Well , saith the Lord , this is to bee considered further , that one wheele is within another , and the wings of the Angels are one within another ; there is a sutablenesse , and an agreeablenesse betweene them : so that take the changes of a thousand yeares , and , if you summe them up , you shall finde them , as wheeles , one within another . Therefore I would summe up the answer thus ; this deceives us , we look upon Gods providence , in some few particulars only , that we looke upon a wheele or two , and not as they are one within another ; for then , indeed , we should see things that might cause us to wonder : as we see Ioseph , an innocent man , lying in disgrace and imprisonment ; and David , though innocent , yet a long time disgraced in the Court of Saul , and afterwards Shimei cursing him ; yea , wee see Iesus Christ himselfe delivered and condemned for an impostor , and that by witnesses , and in a legall manner : so we see Paul , one that was a man , full of zeale , yet accounted one of the worst men , that lived in his time : and Naboth , an innocent man condemned to death by witnesses , & stoned , and who shall rise againe to shew his innocencie ? If you looke but upon a wheele or two , you shall finde the Church ready to bee swallowed up in Esters time ; but if you looke upon them all at once , then you will see , that these passages have eyes in them , and that they have Angels , and the Spirit to guide them . As for example , looke on all the wheeles of Iosephs life , you shall see the envie of his brethren , selling him to the steward of Pharaohs house , and there his falling out with his mistresse , his casting into prison , and there meeting with Pharaohs officers ; he was thereby made knowne to Pharaoh , and so he became great in Pharaohs Court ; and then you see it is a goodly worke . So in David , take all the wheeles together , and you shall see a glorious work ; how God brought him along to the Kingdome ; God was with him , and wrought his works for him , when he did sit still ; and when his hand was not upon Saul , then he sent the Philistines to vex him , and to end his dayes : and first hee gave David the Kingdome of Iudah ; and then afterwards Abner and Isobosheth fell out about a word , and one of them was slaine ; and then also came two wicked men , and tooke off the others head , and so came home the whole Kingdome of Israel into his hand . So also in Esthers time , take all the wheeles together , and you shall see an excellent act of Gods providence , when the Church was ready to be destroyed , when the neck was upon the block , and the sword drawne out ready to strike , and that that night the King should not sleepe , but that a booke must be brought , and rather that than another , and that the place should be opened , where he should finde Mordecai his revealing of the treason against him , and thereupon the decree was revoked , and the Church delivered : I say , take all these together , and we shall plainly see , that in this strange administration of things , there is still a providence , and that there are eyes in the wheeles , and a spirit to guide them . Object . 3 If there be such a God that made the Heaven and the Earth ; what is the reason then , that wee see things are brought to passe by naturall causes ? If there be a cause for such a thing , the effect doth follow ; when there is no cause , then the effect doth not , as a wise man doth bring a thing to passe , but the foolish miscarry in them , we see the diligent hand maketh rich , and hee that labours not , hath nothing ; and things that are strong prevaile against those that are weake ; and so God is forgotten in the world , and his wisdome and power is not seene ? Answ. 1 It is not so : God doth carry it often another way , as it is , Eccles. 9.11 . Alway the battell is not to the strong , but chance and accident befall them all ; that is , the LORD of purpose doth often change them , that his power and might may be seene . We see often , that Princes walke on foot , like servants , and servants ride like Princes , as in Chap. 10. that is , things doe not alwayes come to passe according to their causes ; for , when the cause is exceeding faire to bring forth such an effect , yet we see it is an abortive birth , and such things come to passe that we looked not for ; as he that was diligent , many times comes to povertie ; the wise doe often miscarry in bringing their enterprises to passe . Answ. 2 Though the immediate cause produceth the effect ; yet , who is the first cause ? As for example , though folly be the cause , that such a businesse doth miscarry , yet who is the cause of that folly ? It is sin that bringeth destruction , and doth precipitate a man thereunto ; but who is it that leaveth men to their sins and lusts ? You see , what was the immediate cause of the losse of Rehoboams Kingdome , the ill counsell that was given him by the young men ; but who was it , that fitted the cause thereunto ? was it not the Lord ? So on the contrary , wee see that godlinesse is the cause of good successe , and makes men to prosper , but who is the cause of that cause , is it not the Lord himselfe ? Object . 4 But , oftentimes it is ill with those that are good , and well with those that are wicked ; the wicked prosper , many times , when it goes ill with those that feare the LORD ; oftentimes it commeth to the wicked according to the worke of the righteous , and contrarily . If there be a God , what is the reason that this comes to passe ? Answ. It is certaine , that whensoever any wicked man doth an evill act , and a good man doth well , and serveth the Lord with a perfect heart , that there is a sentence of good and evill goes with it ; but God doth often suspend the reward to the godly , and of punishment to the wicked ; the execution of them is deferred . Besides , we are often mistaken ; for that which we thinke to be ill to us , is many times for our good ; and that which we thinke is very happie and prosperous , may be hurtfull to us . As for example , when Iacob came from Laban , GOD said to him ; Be not afraid , I am with thee , and I will doe thee good . You see , Iacob was no sooner gone , but Laban follows him , and would have done him much hurt , had not the Lord taken him off : No sooner was Laban gone from him , but Esau comes against him , and when the Lord had rescued him from him ; when he was come neerer home , when he might have expected some rest after his weary journey ; yet then his daughter was ravished , and his two sonnes were rebellious , and committed murther ; after that Rachel died , and Deborah , who was Rebeccah's nurse , who was a good woman , and therfore a great losse to his family ; after all this , a famine fell upon him ; yet for all this , God said that he would doe him good ; and doubtlesse , God was as good as his word , and hee did him good : for that medicine is good , that doth us good , though it be bitter , and so was it with these afflictions . So Paul , he prayed that he might have an happie journey to Rome , and no doubt , the LORD heard his prayer , as appeareth by the Lords appearing to him ; yet see what a kinde of prosperous journey he had ; what a deale of trouble did he meet with ? Being in great afflictions , he went to Ierusalem , thinking there to be comforted by the Saints ; and when he came thither hee went into the Temple , thinking he had well provided for himselfe ; but then he was hardly entertained , put into prison , and sent bound to Caesarea , and afterwards , was in many perils upon the sea . And this was the prosperous journey that Paul had , and surely it was happie , and did much good to his owne soule , whereby he did good to others ; a journey that led him into many experiments of Gods providence , and goodnesse towards him : therefore wee must not judge according to the outside , or that which the world accounts of , and appeares to be evill , for they may be causes of much good to us : therefore Saint Iames wils us , Iames 1.2 , 3. to rejoyce when wee fall into divers temptations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is but a triall of your faith . These varieties of afflictions are as fire to cleanse your faith , and make it shine more , and grow more : therefore , saith he , rejoyce , when you fall into variety of them ; for the variety of them will cure that variety of evils and diseases in us ; as poverty may do that which sicknesse cannot do , and imprisonment may heale that which povertie or disgrace cannot doe , &c. So on the contrary , those good things are not alwayes good , which we account good ; as when a man goes on from one good blessing to another , and is carried with a prosperous wind , and findes no change in any thing ; this may also tend to his hurt and destruction , as the other to his salvation ; these slay the foolish , even as the other save the godly : for these often-times doe make the soule fouler and fouler , and make it to be more rustie . This want of changes makes men to depart from God , and fall into evill ; whereas the other makes us the more carefully to cleanse our wayes , and to cleave more firmely to him : Therefore , let us take heed that we be not deceived about these evils . Object . 5 What is the reason then , that as dies the beast , so doth man die , to our appearance , there are none that rise from the dead ; indeed , if one should come from heaven or hell , and bring us word what is done there , wee should beleeve it , but when did any ever heare of such a thing ? Answ. You have more , than if a man should come from the dead , from either of these two places : for you have Christ come into the world , from the bosome of the Father , and he hath brought us newes , what is done there . Besides , we have God himselfe , who is , as it were , come from heaven , and hath revealed many things unto us , and hath declared his will , what he would have us to doe , as to Moses upon Mount Sinai , and hee would have done it to this day , but that our weaknesse cannot endure the mightinesse and greatnesse of his Majestie , but would say , as the people did ; Let not the Lord speake to us any more lest we die , but let MOSES , let him send his messengers , let him speake no more . Againe , the Spirit whereby the Prophets and Apostles spake to us , was it not sent from heaven ? Againe , suppose one should come from either of those two places , would you beleeve him ? It might be a false relation , would you beleeve him without further ground ? But it is a direct answer which our Saviour giveth to this question , Luke 16. the two last verses , it was the objection of Dives , if there came one from the dead againe , they would beleeve it ; Abraham answers , They have Moses and the Prophets , and if they will not beleeve them , they will not beleeve , though one should come from the dead : as if he should say , these carry greater evidence in them , they have more power to confirme the truth that they delivered , that it came from the great God of heaven and earth , than if a man should arise from the dead , if we consider the many miracles which they did , and holy life which they led . Object . But , if you will say , that , indeed for the declaring of things , and for the confirmring of truths , there is more evidence in these , than if one did arise from the dead ; but if one should come from the dead , this would be much to shew the eternitie of things , and the immortality of the soule . Answ. If this be so ; you see , that men have risen from the dead ; as when Christ did arise , then many arose from the dead . THE THIRD SERMON . HEBREWES 11.6 . He that commeth to God , must beleeve that God is , &c. NOw we proceed to that which remaines ; we will shew you how this point is made manifest to you by faith , that GOD made the Heavens , and the Earth . It is done after this manner ; When you beleeve the Scriptures to be true , and finde this set downe in the Scripture , that God made Heaven and Earth , then you beleeve that there is an eternall Deity , that is the Author and Maker of all these things : and thus faith gathers the conclusion : Object . If you aske me , how faith differs from reason , and how this second proofe differs from the former . Answ. 1 I answer , after this manner : There is a double assent : One is a doubtfull assent , which we call Opinion , that is , when we assent to the one part , so as we feare the contrary to be true . The other is , a firme assent , and this is two-fold : Either it is grounded upon reason , which we call Knowledge ; or else is grounded upon the authoritie of him that reveales it ; and this wee call Faith. And the difference of them stands in this : The objects of the first , which wee call Knowledge , are naturall things , such as God did not reveale himselfe , but they lye before us , and reason can finde them out : but Faith beleeveth things that are revealed by God , yet so , as that there is no reason for them , as well as for the other . For if one come and tell you any thing , and if you beleeve it , you can give a reason of it , and why you beleeve it , aswell as of any other naturall conclusion ; as that he is a wise man , and one that I know will tell the truth , I have had experience of him heretofore , &c. Even so , when you beleeve the Scriptures , you can give a reason for it ; it is , because God delivered it , and he cannot lye ; but now , how doe yee know that God delivered it ? Because the men that delivered it , in his Name , did confirme it by workes , and miracles , and predictions of times ; so that reason runnes along together with Faith : Onely there is this difference betweene them ; Faith addeth to the eye of reason , and raiseth it higher ; for the understanding is conversant , as about things of reason , so about things of Faith ; for they are propounded to the understanding , onely they are above it , and must have faith to reveale them ; as when Moses saith , In the beginning , GOD made the Heaven and the Earth : when we heare such a proposition , reason doth but looke upon it , and cannot see it at first , but Faith helpeth reason to goe further : therefore Faith is but an addition to the strength of reason ; when it could goe no further , Faith makes it to goe further : as one that hath dimme eyes , he can see better with the help of spectacles : even so doth the eye of reason , by a supernaturall faith infused . So that all the things which we beleeve , have a credibilitie and entity in them , and they are the objects of the understanding ; but we cannot finde them out , without some supernaturall help . As if you would choose a right jewell ; ( you know there are many counterfeit ones ) how should you know a true one ? The stander by cannot tell , but brings it to a Lapidary , or a Ieweller , and he knowes it , because he is skilled in it . Now , as there are the Iewels , and they are to be discerned and differenced , but all lyes in the skill . So is it in the things that are revealed by God , and by naturall reason , to know which are of God , which not ; there are the things , and they are to be seene , yea , the things themselves have characters , by which they may bee discerned ; but let two men looke upon them , one beleeves , and the other doth not ; one man goes no further than reason , but the other doth ; the reason is , because one is helped from above , and the other is not , he wants that light , that habit of skill which another hath . Now , this being premised in generall ; let us see how faith gathers , that the Scriptures are true , and that all that is in them is true ; and consequently , that there is a God that made the world . It gathers it by these three heads : When a man lookes into the Scriptures , and sees the phrases of the Prophets and Apostles , saying , Thus saith the Lord ; he considers , if this be from God , then it must needs be true . But now the question is , whether it was delivered truly , and therefore hee lookes upon the men that did deliver it , as upon Moses , &c. and if he can finde any evidence in them , that they delivered it truly , without collusion , then he beleeveth that it is so , and so faith layes hold and pitches upon it ; and gives solide assent unto it . Now the proofes , whereby we shew that these men have spoken by the Holy Ghost , are these three : The miracles , which they wrought : wherein this is to be considered ; that they were such miracles as were done before many witnesses , they were not done in a corner , where two or three were , and so related to the people , as many false miracles are , but they were done before many thousand ; as the standing still of the Sunne , the plagues of Aegypt , the dividing of the waters , the Mannah , that came downe from Heaven , the water flowing out of the rockes , the miracles that were wrought by Eliah , and Elisha , they were all openly done , in the view of all the people . They were such miracles , as had a reality in them ; false miracles stand onely in appearance , they have onely a shadow and not the substance , they have no solidity in them , as the miracles that Inchanters doe , they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as wee call them ; they are onely appearances , and no more , as , if they give money , it will afterwards prove but drie leaves ; and such were the miracles of the Inchanters in Aegypt : but looke upon the miracles of Moses , they were solide , as the Mannah fed the people many yeares ; the water that came out of the rockes did refresh them , the plagues of Aegypt were reall ; the miracles of Christ were all of use to mankinde , as when he turned water into wine , it was such as they were refreshed by ; so , when hee healed the people , when he gave sight to the blinde , they were all usefull , and had a reality in them . Besides , consider the miracles which were wrought at the delivery of the Law , Exod. 19. as the thunder , the lightning , the sound of trumpets , &c. whatsoever was done then , all the people saw it , and their senses were taken up about it , so that they could not be deceived . The lawes that Numa Pompilius brought from the gods , he related to them , but the people saw and heard nothing ; but these miracles the people all saw , the Mount burnt with fire , and thick darknesse round about it ; and there was thunder and lightning , and the Mount trembled . And as their eyes did see 〈◊〉 things , so their eares were busied . In hearing the voice of the trumpets sounding louder and louder , a great while , and hearing the voice of God himselfe . And this was not done only in the sight of the Elders of Israel , but all the people saw it , and heard the voice of the Lord. And such were all the miracles of the Apostles , and of all the Prophets . And this argues that they came from God himselfe ; because they could not be done , but by a supernaturall power . Againe , I will adde to this the prophecies , for that is one of the wayes by which the Lord confirmes his word unto the sonnes of men , Isa. 41.22 , 23. Shew to us the things to come , that we may know that you are Gods , &c. As if hee should say ; If any man be able to foretell things to come , he is God : for it is the propertie of God alone ; and therefore he can doe it . Now I will name some prophecies , to instance in ; and I will shew the difference betweene them , and the predictions of Southsayers ; for you shall finde that these prophecies were Particular , and not generall , they were Perspicuous and plaine , and not obscure , and they had fixed times set , and not left at randome : As in the prophecie delivered to Abraham , that the Children of Israel should be strangers , and in bondage in Aegypt foure hundred yeares : now , saith the Text , that very night they went forth of Aegypt , the foure hundred yeares were expired . Moreover , that prophecie , that Iudah should have the Scepter , it was a thing could not be foreseene ; Iudah was not the elder brother , and it was long first before it was brought to passe : therefore Moses could not see it by any thing at the present ; and besides that , he should not only have the Scepter , but he should have it till Shiloh come , that is , CHRIST IESVS , which was about two thousand yeares after ; which was not like to the prophecies of other Nations . Moreover , the prophecie of Iericho , that hee that did begin to build it againe , should lay the foundation of it in his eldest sonne , and set up the gates of it in the youngest , which was fulfilled , 1 King. 16. last . So likewise , the prophecie of Iosiah , it was a distinct prophecie , you have it in 1 King. 13.1 , 2 , 3. where the Prophet comes from the Lord , and cryeth , Oh Altar , Altar , behold a childe shall bee borne , Iosiah , by name , &c. he names the very man that should performe it . The like is the prophecie of Cyrus , long before Cyrus was borne , that he should deliver the Iews , and take off the yoke of their captivity , &c. So likewise , come to the prophecies of Daniel , the prophecie of the foure Monarchies you see , how particular it was : Daniel , he lived but in the two first , which were the Chaldean and Persian Monarchie , it was not possible , by any thing that was then done , that he should have beene able to see the succession ; yet then after them was the Grecian , and then the Roman Monarchie . So likewise the prophecie of the captivitie , seventie yeares , and of their deliverance , you see , how distinct and particular it is . Object . But the time of Moses is very ancient , it is out of memory , and it might be some fained storie , those things were done long agoe , they that saw them are all swept away , and who can say that they were done so ? Answ. Herein lyes the strength of the argument ; If you could thinke it possible , that Moses and all the people should consent together to leave a false monument behinde them , ( which was impossible ) yet consider that many hundred yeares after the same was confirmed by all the Prophets , who had miracles to confirme the same , and they all agreed in one ; and it is impossible that such an imposture and falshood should be compacted together , and carried downe so strongly , for they differ not a jot : all the Prophets repeating that which was delivered by Moses . Consider the strength of this argument , for it admits of no ambiguitie . If you will adde to this the holinesse which appears in their writing , and of the men , as in Moses ; looke upon the holinesse in his doctrine and Law : Looke upon Paul , see with what Spirit he wrote his Epistles ; so consider the spirits of them all in their writings , they did , as it were , transcribere animas , they did not forbeare to publish their owne faults : see how they were handled , they suffered persecution , and in this , what end could they have ? Moses sought not his owne glory , he doth not deliver the Scepter to his own Tribe , but in his prophecies he speakes worse of that Tribe than of any other , of Reuben , Simeon , and Levi , and this will confirme it , and take away all doubts of it . And this is the first proofe . The second Argument , by which we confirme the truth of the Scriptures , is taken from the testimonies that are given to them by our enemies ; the Gentiles themselves being Iudges : As , to instance in the Floud , there are many that have made mention of it . Those Flouds that are related by the ancient Greek Historians come so neare it , that they must needs have the relation of it from the Iewes , though they have mingled it with many falshoods , wee have not the Writings of them , but fragments in the Writings of others , as of Alexander Polyhistor , in Iosephus and Cyril : They say that there was a great Floud , and that there was one Nicurus , to whom Saturne revealed it , and bade him make an Arke ; and he did so , and gathered some of all beasts into it , and that the Arke was in Armenia , and that the fragments of it are in Heliopolis . And Abidenus saith , that it was a common opinion , that the men , that the Earth brought forth , gathered themselves together and builded a great Tower , which was Babel ; and the gods being angry with it , threw it down with a great wind , and thence came the confusion of tongues . And for the pillar of Salt , Iosephus saith , that some of it was remaining in his time . And for Abraham , many speake of him , and also of Moses , there are many that agree in their story of him , but the Chaldee Historians especially , and some of the ancientest Greek Historians . Diodorus Siculus relates the history of him , though mingled with falshoods , of what he did in Aegypt , and what lawes he gave the people , and how he cast out the Canaanites , and that he said he received his lawes from a God called Iah , and that they were such lawes as separated that people from all others , and that his God was such an one , as could not be seene , &c. And Strabo saith , that he reproved the Aegyptians for worshipping visible gods , and therefore he was cast out , and his people with him , &c. After this , when Cyrus did restore the Kingdome of the Iewes , and had overcome Darius , Zenophon reports this , that when he came into Babylon , he gave commandement , that no Syrian should be hurt : now Syria lyes upon Iudea , even as one Shire doth upon another , so that they were all called Syrians . Moreover , Megasthenes , the Chaldean Historian , relates , that Nebuchadnezzar had conquered Aegypt , Phoenicia , and Syria , and all those parts he brought into captivitie ; and after that , hee made him a great Palace , which is spoken of by Daniel the Prophet , and how he ordered the people of the captivitie . Moreover , Berosus saith , that afterward hee was strucken with madnesse , and Evanuit , he vanished ( for that is his word ) he departed from amongst men . ( Indeed one Annius , a Monke , hath put forth some books under the name of Megasthenes , but they are but supposititious . ) So likewise , of Senacherib and Salmanasars warre , and of the building of Salomons Temple , they are recorded in the Annals of the Tyrians . This is related by those that are neither Iewes nor Christians ; and these testimonies are fetched from those that are our enemies , which are more fit for the Presse , than for the Pulpit , and to be written , than delivered in a popular congregation . I will adde to this but this one ; consider the exact Chronologie , which is found in all the Scriptures , and the agreement of them with the Heathen Histories . In latter times there have beene great confusions , but the greatest evidence , that is to be found , is the Tables of Ptolomy , lately found , which doth exactly agree with the Scripture ; he exactly sets downe the time that Nebuchadnezzar and Cyrus reigned ; compare them with the Scripture , and you shall finde these agree with Daniel and Ieremie , otherwise Chronologers differ very much : for in Ioseph Scaligers time , that Table they had not , but it was found since : So in the time when Ierusalem was taken , they agree exactly ; and this is the greatest testimony that the Scripture can have from Heathen men . Quest. But this Question may now be made ; How should we know that these bookes , which wee have , as written by Moses , that these are they , that there is no alteration in them , or supposititious prophecies put in ? Answ. You have the Iewes agreeing with the Christians , who were enemies , and the Iewes kept it exactly , yet theirs agree with ours . Object . But how should we know that the Iewes are true ? Answ. They have testimony from the Samaritans , and they were enemies to the Iewes , and there being once a rent made , were never reconciled againe : yet in the Samaritan Bible , there is no difference at all , to any purpose . Now adde to this the testimony of the Churches from Christs time downward , still it hath continued ; so as in Eusebius and Baronius you shall see plentifull testimonies thereof . The third Argument is from the Scriptures themselves , if you consider but these three things ; 1 The majestie and plainnesse of the stile , and the manner of the expressions , a meere relation , and no more . In the beginning was the Word , &c. Where doth any booke expresse it selfe , in a manner , in the relation of any stories ? So as that it carries evidence from God ; so that Iunius reading the first Chapter of Iohn , was stricken with an amazement , by a kinde of divine and stupendious authoritie , and so he was converted from Atheisme , as himselfe said in his life . 2 If you consider the purity of the doctrine . If a man would deceive the world , then the things that he teaches , must needs be to please men ; but the Scripture is quite contrary , it ties men to strict rules , and therefore see how it is etertained , and how hard it is for men to keepe it in the purity of the doctrine , which is an argument it came from God. If the Scriptures were delivered by men , then either by good men , or by bad ; if by holy men , then they would speake the truth , and not lye ; if by bad men , then they would never have set downe such strict rules of doctrine that they must live by , and which condemne themselves . 3 Consider the an●●quitie of them , they were before all other Heathen stories , which will answer an objection , namely , why there is no more testimony from them of the Scriptures : The answer is , that when Scriptures ended their writings did but begin , there being little use and trading of learning in those dayes , but it seemes the Grecians were the first , or rather the Chaldees , but there were not so many bookes written then , as afterward . Now when all these things are considered , we are brought to beleeve the Scriptures are the Word of God , and you finde this in the Scriptures , that there is a God , that made Heaven and Earth , then this begets faith ; and so , By faith we beleeve ( as here saith the Apostle ) that there is one GOD. I confesse all this which hath beene said is not enough , unlesse God infuseth an inward light by his Spirit to worke this faith , but yet there is enough left in the Scriptures to give evidence of themselves . THE FOVRTH SERMON . HEBREWES 11.6 . He that commeth to God , must beleeve that God is , &c. THere is one reason more remains , & that is from the testimony of the Church ; doubtlesse , it is an argument of great strength ; That so many generations since CHRISTS time , and before , have , from hand to hand , delivered it unto us , and that so many holy men , as the Martyrs were , and , as the Fathers were , when they lived , that these all gave testimony to this Scripture in all ages . But yet we will adde something to it , because the Papists have abused this , and say , they would have the truth of the Scriptures to depend upon the authority of the Church , and not so much upon the testimony it hath received from all ages and generations ; they would have it to be such a testimony as the present Church gives of it ; because , say they , that can erre in nothing ; therefore not in this : and therefore they say , This is the Bible , and the very Dictate of the Pope , in cathedrâ , with his Councell ( some say , ) makes it so , and you must receive it for Scripture , upon this ground , without any further inquiry . But , with us , who doe not receive that conclusion , that the Church cannot erre ; it is out of question , that the Scripture doth not depend on the authoritie of the Church . But yet we will give you this reason against it . Aske that Church , that Synod of men , what is that which makes the Church to beleeve that the Scripture is the Word of God ? Surely , they will give the same answer , that we shall deliver vnto you ; that it could be nothing else , but the Scripture it selfe , which therefore must needs be of greater authoritie than the Church it selfe , for the declaration of themselves , and the Scriptures manifestation of this argument , be of more force than the authority of the Church , as the cause hath much more strength , than the effect . Againe , the Church hath no authoritie to judge of the Scripture , till it be knowne to be the Church , which cannot be but by the Scripture . Moreover , the Scripture hath a testimony more ancient , than the authoritie of the Church , and therefore cannot receive its authoritie from any ; the Scripture being the first truth , it cannot be proved by any other ; it is the confession of their owne Writers , that Theologia non est argumentativa ; Theologie is not argumentative , to prove its owne principles , but only our deductions out of it : As also , they say , we cannot prove the Scriptures , probando , sed solvendo , by answering , and resolving objections made against it . In all other things , you see , it is so ; as the Standard , that being the rule of all , cannot be knowne but by it selfe ; the Sunne that shewes light to all things else , cannot be knowne by any other light but its owne : so the Scripture , that is the ground of all other truths , cannot be knowne , but by the evidence of those truths , that it carries in it selfe . We have onely this word to be added more concerning the Scriptures . You shall observe this difference betweene the Writings of the Scripture , that were written by holy men inspired by the Holy Ghost , and all mens Writings in the world . In mens Writings , you shall see that men are praised and extolled , something spoken of their wisdome , and of their courage , and what acts they have done ; there is no story of any man , but you shall finde something of his praise in it : but you shall finde the quite contrary in the Booke of God , there is nothing given to men , but all to God himselfe ; as Moses , David , Paul , and all the Worthies in the Scripture , you shall finde nothing given to them : But of David , it is said , that he walked wisely , because the LORD was with him , it was not his owne strength ; so , when they had any victory , it was not through their owne courage , or stratagems , that they used , but the LORD did give their enemies into their hands . And Paul , that was the meanes of converting so many thousands , he ascribes nothing to himselfe , but it was the grace of GOD , that was with him . So , Samson was strong , but yet he had his strength from God ; and therefore this is an argument , that the Scriptures were written by holy men inspired by the Holy Ghost . Seeing we have such just ground to beleeve , that there is a GOD , that made Heaven and Earth , and that this word , which testifies of him , is indeed the word of GOD. This use we are to make of it , that it might not be in vaine to us ; it should teach us to confirme this first principle , and make it sure ; seeing all the rest are built upon it , therefore we have reason to weigh it , that we may give full consent to it , and not a weake one . Object . But , you will say , this is a principle , that needs not to be thus urged , or made question of ; therefore , what need so many reasons to prove it ? Answ. Even the strongest amongst us have still need to increase our faith in this point ; and therefore we have cause to attend to it , and that for these two reasons : Because these principles , though they be so common , yet there is a great difference in the beleefe of the Saints , and that , with which common men beleeve them ; the difference is in these foure things : both of them doe beleeve , and they speak as they thinke , yet you shall find this difference : A regenerate man hath a further and a deeper insight into these truths , he gives a more through and a stronger assent to them ; but another man gives a more slight and overly assent ; that faith , with which they beleeve them , is a faith that wants depth of earth ; therefore , if any strong temptation comes upon them , as feare of being put to death , &c. they are soone shaken off , and doe often fall away , when they are put to it ; they shrink away in time of persecution : for their faith wants depth of earth , that is , the assent , they give to the Scripture , is but an overly , and superficiall assent , it doth not take deep root in their soule , and therefore it withers in time of temptation , they doe not so ponder them , as others doe ; and therefore they are not so grounded in these first principles , as others are ; though they have some hold , 〈◊〉 yet not so great a hold , as the godly have : So as they are not so firmely established , so grounded in the present truth , they are not so rooted , as the Saints are . That , which breeds this assent in them , is , but a common gift of the Holy Ghost ; but that , with which the Saints beleeve them , is a speciall grace infused , wrought by the Holy Ghost : now , that which hath a weaker cause , must needs have a weaker effect ; that which is wrought by a common , cannot be so strong an assent , as that which is wrought by an infused habit of the Holy Ghost ; therefore the faith of the Saints is stronger than the faith of the wicked . The Saints , the regenerate men , build their hope , comfort and happinesse upon the truth of these principles , as that there is a GOD , that rules Heaven and Earth , and that the Scriptures are his Word , and whatsoever is in them , is truth , they build all upon these ; therfore , if any doubts arise , they can never be at rest , till faith hath resolved them , and wrought them out : with another man it is not so ; he takes these things upon trust , and beleeves them , as others do , but he doth not much trouble himselfe about them ; and therfore , if any doubts come against them , he suffers them to lye there , and goes on in a carelesse manner : But with the Saints it is not so ; they building their hope upon them , doe therefore resolve to suffer any thing for God , they will be content to lose all for Him , if occasion requires , and therefore they are upon sure ground ; but the other , they doe but receive upon trust , and therefore they doe not cleave to him in that manner that the Saints doe . Regenerate men have a lively and experimentall knowledge , that there is a GOD , and that the Scriptures are his Word , from the communion that they have had with this God , and from the experience they have had of the truths delivered in the Scripture . They know very well , and that experimentally , what difference there was betweene ; what they were once , and what they are now ; what it is to envie the Saints , and what it is to have an affection of love to them ; they know the time , when they slighted sinne , when they made no reckoning of it ; they know againe the bitternesse and sorrow of sin , when the commandement came , and shewed it unto them in its colours : they know a time when they judged perversely of the wayes of God , when they had a bad opinion of them , and how now they are changed : besides , they know , how that once they did admire , and magnifie worldly excellencie and preferment ; but since they were inlightned , their opinion is otherwise ; I say , they know all this experimentally . Take the whole worke of regeneration , they know it in themselves ; and so for God himselfe , as hee is described in the Scriptures , such have they found him to themselves : Now where a man doth know things thus experimentally , it is another kinde of knowledge , than that which is by heare-say : so that though there is a beleefe in them both , yet there is a great difference betweene them . We must labour to confirme our faith in these principles , because they are of exceeding great moment , and consequence , in the lives of men ; though they seeme to be remote , yet they are of more moment than any other ; as of a house , you see a faire top , but yet the foundation is of more moment , and that cannot be seene ; the streames are seene , but the Well-head cannot : so all the actions of the lives of men are built upon these principles , and as they are more strongly , or weakly beleeved ; so have they more or lesse influence into the hearts and lives of men . As take a man that beleeves fully , that there is a GOD ; and that , the Scriptures are his Word : this breeds an unresistable resolution to serve , and please him , notwithstanding all oppositions he meets with : Take the greatest things that use to daunt men , as take a man that is to die , if he considers that there is a God , with whom he is to live for ever , what is death then ? no more than the stones flying about Stevens eares , when he beheld the heavens opened ; so when men speake against him , and slander him ; when they scoffe , and revile him , and trample upon him ; yet , if God be with him , he can boldly say , I care not for mans day , nor for the speaking against of sinners ; he is not moved a whit with them ; they passe away as a vapour , that moves him not : so when hee sees the current of the times to runne against him , yet , when he sees that there is an Almightie GOD that takes notice of him , he is able to stand against and despise them all , and is not stirred an haires breadth out of the way for it , they are as waters beating against a rocke . Consider the Martyrs , that died in the fire , if you had stood by , you would have said ; Surely , that man hath a strong faith , that can goe out of this life , and suffer such a kinde of death ; but why doth he doe it ? because he beleeves that there is a GOD , that is a rewarder of them that seeke him . So every regenerate man , whatsoever he doth , he doth it with the same faith that they did , only here is the difference ; the Martyrs spent all at once , and these doe it but drop by drop : as when a man forbeares all present joyes , which this life consists in ; it is , as it were , a dying by peece-meales , a dying drop by drop , as Paul said , I dye daily . If one of us were to suffer , as the Martyrs did , what is it that would establish our soules ? it is the beleefe of these principles , that inables the Saints to doe all this : you live by your faith in these principles , though you observe it not ; for this is a thing that is to be marked to this purpose , that the opinions of men , their imaginations and thoughts , they all proceed from such notions , as lye more overly in their hearts , but their actions proceed from the strong setled notions and principles that are riveted in their inward heart . And therefore , observe the lives of men ; such as their principles in them are , such are their actions : For as it is true , on the one side , where men beleeve , there they come to God ; so it is true on the otherside , if men be not grounded in these first principles , if they doe not beleeve , they doe not come to him ; but goe on unevenly in their wayes , and forsake their profession . Now , whence comes this uneven walking , this exorbitance of the wheeles , but from the weaknesse of the maine spring , that sets all on motion ? because these are the first springs , that set all the rest on worke . For , could a man be carried away by the praise of men , by the voice and breath of man , on the one side ; or could he be discouraged by the scoffes of men on the other side , if he did fully beleeve this principle ? it is impossible he should , as Esay 52. As if he should say , It is impossible that men should shrinke so , at the face of man , if they did not forget the Lord their Maker . Hence it is , ( although you doe not observe from whence it comes ) yet hence doe come all those fruits of Atheisme in the lives of men ; all that unthankfulnesse , that men can take blessings at GODS hands , and never give him thankes , nay rather , they render evill for good ; hence it is , that men trust in meanes more than in God ; hence it is , that men are so unholy when they come into his presence , they are not strucke with feare and reverence of his Majestie , when they come before him ; hence also comes that carelessenesse in the lives of men that feare not his Word , but walke on in a carelesse and remisse manner ; and hence also is that hasting after honours and profits , with the neglect of better things ; they all arise from hence , even the weaknesse of the assent to these maine principles : for there is a double kinde of Atheisme in the heart ; there is a direct thought of Atheisme , when a man doubts of the truth of these principles , and knows he doth so . Secondly , when a man doubts , and knowes not that he doubts . Object . But , you will say , If it be of so much moment , then what is the way to strengthen our faith in them ? Answ. It is exceeding profitable to search and examine these truths to the ful , not to give over pondering of them , till your hearts be established in the present truth . It is good to doe with your selves , as Eliah did in the case of Baal , Why halt you betweene two religions , come to that disjunction , If Baal be god , follow him ? So I say to you in this case ; examine it to the full , if these principles be not true , walke according to your liberty and lusts , take no paines , but live as your nature would have you ; but if they be true , then walke so , as if thou didst throughly beleeve them so to be ; the beleefe of them is that which will carry us through all losses and slanders , through good report and ill report ; if thou didst throughly beleeve them , they would make thee doe any thing for God ; I say , it is very profitable to come to this disjunction , and it strengthens our faith much ; and this being laid , then draw the conclusion from it , that we thus here must live , and that it is here best for us to doe so . To pray to God to strengthen our faith in these common principles , to say as the Disciples did , LORD increase our faith : you see that Christ did it , when Peters faith failed him , he prayed that it might bee strengthened ; and when you have found any weaknesse or doubting , you must remember that faith , in these principles , is the gift of God. There is indeed a common faith , which others may have , and thou mayest have , but the strong faith ariseth from the Spirit , God dispenseth it where he pleaseth ; this infused faith is not gotten by strength of argument , or perspicuitie of the understanding ; it is not brought in by custome , but God doth worke it ; it is not all the antecedent preparation that wil doe it , but God must first worke it , and then you are able to beleeve these principles of faith , and able to beleeve them to the purpose . When thou hast such a habit lying in thy soule , the more thou readest the Word , and acquaintest thy selfe with it , day by day , the more stronger doth thy faith grow , Rom. 10. Faith comes by hearing , and hearing by the Word of GOD , that is , it is a meanes , by which God workes it , both in the beginning and increase of it . Therefore take that exhortation , which is in Coloss. 3.16 . Let the Word dwell in you plenteously , &c. that is , let it not come as a stranger , looking to it now and then , ( as it is the fashion of most men ) but let it be familiar with you , let it dwell with you , and let it dwell with you plentifully ; that is , reade not a Chapter or two , but all the Word ; be not content to know one part of it , but know it thorowout . Lastly , let it be in wisdome ; A man may reade much , and understand little , because he knowes not the meaning of it ; a childe may be able to say much by hart , and yet not have it in wisdome : therefore let the Word dwell plentifully in you , in all wisdome . It is profitable to converse with faithfull men : As it is said of Barnabas , hee was a man full of faith ; therefore it is said , he converted many : It is not in vaine , that phrase of the Scripture ; hee was a man full of faith , and therefore many were added to the Lord. And you shall finde it by experience , when you converse with worldly men ; they will be readie , on every occasion , to attribute the event of things to naturall causes , but the godly , they ascribe it to God. Now good words strengthen our faith , but the evill words of naturall men , they corrupt good manners . And not only the words of the godly worke so , but the very manner of the delivery of it , is emphaticall , for they doe beleeve it themselves : now if a man deliver an history that he beleeves , he will deliver it in such a manner , that hee will make others beleeve it also : Act. 14.1 . They so spake , that a great multitude of the Iewes beleeved ; that is , in such a manner , that many were turned to the faith . Iunius professeth in his life , that the very first thing that turned him from his Atheisme , was the talking with a country-man of his not farre from Florence , and his manner of expressing himselfe . The next was the majesty of the Scripture , which he observed in Ioh. 1. but the other was the beginning of it . So it will still be true , that walking with godly men will increase our faith , but with worldly men , it will weaken it . Therefore use all these meanes to strengthen these principles in you ; for they will have many excellent effects in your lives . As ; When a man beleeves this throughly , he will take the judgement of the Scripture against his owne fancy , and the opinions of men ( with which we are still ready to be misled ; ) so that when the Scripture saith of riches , that they are nothing , whereas before thou thoughtest them to be a strong tower , now you thinke them to be but a staffe of reed ; so of sinfull lusts , that are so pleasant to us , the Scripture saith of them , that they fight against the soule , though they are sweet for the present , yet they are sowre in the latter end ; so that thou takest the judgement of the Scripture against thy own reason . So for the praise of men , see what the Scripture saith ; he is praise-worthy whom God praiseth ; so thou judgest vaine-glory to be but a bubble ; I say , if you could beleeve this throughly , you would set the judgement of the Scripture against your owne reasons , and the opinions of men . Besides this , it will breed a notable fervencie in prayer , when a man knoweth that there are such promises , it will make him never give over , it will make him watch and pray continually with all perseverance , though many times hee prayeth , and hath no answer , as the woman of Canaan , yea , though he hath sometimes a contrary answer and effect to what he asketh ; yet when he hath laid hold on the promises , he will not let goe , he will never give over ; hee knowes , Hee , who hath promised , is faithfull ; therefore he is not like a wave of the sea , tossed up and downe with every wind . But it is not onely a ground of all this , but it brings forth the effect : it doth exceedingly strengthen our faith in matters of justification ; for it is certaine , that the same faith , whereby we beleeve , and apply the promises of salvation , through Christ , it is the same faith whereby we beleeve the Scripture , and that there is a God , that made both Heaven and Earth . There is no difference in the faith ; yea , that justifying faith , by which thou art saved , it ariseth from the beleefe of these principles ; as it was the same eye , whereby the Israelites did see the mountaines and trees , and other objects , and by which they saw the brazen Serpent ; No man beleeves justification by Christ , but his faith is mainly grounded upon this Word of God ; for whereas in Scripture we finde that IESVS CHRIST is come in the flesh , and that he is a Lambe slaine , for forgivenesse of sinnes ; that he is offered to every creature , that a man must thirst after him , and then take up his Crosse and follow him . Now come to a beleever going out of the world , and aske him what hope hee hath to be saved , and what ground for it ? he will be ready to say , I know that Christ is come into the world , and that he is offered , and I know that I am one of them that have a part in him ; I know that I have fulfilled the conditions , as that I should not continue willingly in any knowne sinne , that I should love the LORD IESVS , and desire to serve him above all ; I know that I have fulfilled these conditions . I say , if the ground whereon our faith is builded be the Word , then it is builded on a sure rocke , and the gates of hell , Satan , and all his temptations shall not prevaile against it , but against a strong fancie it may . Therefore let us labour to strengthen our faith in these principles , that there is a GOD that made Heaven and Earth ; and that the Scripture is his Word , whereby his minde is revealed to us , that so you may know what his will is , and what to expect of him , upon all occasions . There is one thing which remaines in this point , which we added in the third place ; That , that God which we worship is this GOD : for either it is that God , whom we worship , or else there is no true God in the world ; we are to propound it negatively , to take away all other false religions : For , if there was ever a God revealed in the world , he was the God of the Iewes , and if he was the God of the Iewes , then of the Christians , and if of the Christians , then surely of the Protestants , and not the Papists ; ( for they doe in most points adde to the garment of Christ , and the Protestants doe but cut off what thy have added before ) and if of the Protestants , then surely of those that doe make conscience of their wayes , that doe not live loosely , but doe labour to please him in all things . THE FIFTH SERMON . ISAI . 46.9 . Remember the former things of old ; for I am GOD , and there is none else ; I am GOD , and there is none like mee . THe third thing which remains , is this , that there is no other GOD ; and it is an argument which is often used in Scripture , to prove that the Lord is God , because there is none besides him ; for so you are to understand it : I am GOD ; because there is no other ; this particle is so used many times , Esay 45.22 . I am GOD , and there is none else , there is none beside me ; and this shewes the falsenesse of all other gods , and all other religions ; and the argument stands thus ; That if you looke to all former times , you shall see that there was never any other God , or any other religion but this , which wee professe . There are two arguments set downe in the Text : 1 Remember the former times , and you shall alwayes finde it thus , that there is none besides mee . 2 There is none like me , saith the Lord ; take all other gods , and there is a wonderfull great difference betweene them and the God whom wee professe ; there is none like him . So that the point to be delivered hence is this ; It is a great argument to prove the Deity , that there is none besides the Lord. To open this to you ; I will shew you ; 1 What reasons the Scripture useth to prove , that there is none besides him . 2 We will shew you in some instances of it . 3 We will make some uses of it . For the first , you shall finde in the Scripture these five arguments , to shew that there is no other God , but that the LORD is GOD alone , and that there is none besides him . From the greatnesse of Gods Majesty , and the immensitie of his workes , and that is the reason of the words here annexed ; there is none like him : as in verse 5. of this Chapter you shall see it more plainly . So , Among the gods , there is none like to thee , O Lord , neither are there any works like thy works . Where you see that they are both put together ; there is none like to him for the greatnesse of his Majestie , nor for the immensity of his workes . More particularly , first , in regard of the greatnesse of his Majestie , there is none like him ; Behold the nations are as a drop of a bucket , and are counted as the small dust of the ballance : behold , he taketh up the Iles as a very little thing ; and Lebanon is not sufficient to burne , nor the beasts thereof sufficient for a burnt offering ; All nations before him are as nothing , and they are counted to him lesse than no thing , and vanitie : that is , let a man looke on the greatnesse of God , and compare him with all the things that are in the world , and you shall finde a great disproportion betweene them ; they are but as the drop of the bucket . A bucket , of it selfe , holds but little water , but yet that is for some use ; but the drops that fall from the bucket , when it commeth out of the Well , they are so small , as wee make no account of them ; and yet all the world is not so much to the Lord , as these small drops . And if that similitude will not serve , there is another ; They are as the dust of the ballance : if it were but as the dust of the earth , it were but small , but as for the dust of the ballance , it is so small , that it cannot weigh the ballance this way , or that way ; and yet the whole world is not so much to the Lord , as the dust of the ballance . Againe , a third expression he useth , and that is taken from the manner of his worship : for some might here object ; If he be so great , how short then doe we come of worshipping him , and of giving him that honour which we owe unto him ? saith he ; it is true , for all the beasts of Lebanon are not sufficient for a burnt offering : nay , all the wood of Lebanon is not enough to kindle the burnt offering . And take all the gods of the Gentiles , they were but men , and their Temples , and all the glory of them , they are nothing to the Lord : See another description of this in vers . 25. And as , thus in regard of the greatnesse of him , there is none like him ; so likewise in regard of the greatnesse of his workes ; vers . 12. Who hath measured out the waters in the hollow of his hand , and meted out heaven with the spanne , and comprehended the dust of the earth in a measure , and weighed the mountaines in scales , and the hils in a ballance ? That is , looke upon the great building of Heaven and Earth , and consider what went to these buildings , what might and power hee must have to handle such things as these ; as the vast mountaines , the huge earth , the wind , and the seas ; and consider , what an hand and arme he must have , that must doe such things . And also consider the wisdome of God , that went to this worke , and he did it alone ; he had none to helpe him ; take a man , let him set up a building , and he cannot do it of himselfe , but he needs some body to helpe him ; but the Lord did all this alone : therefore he concludes , vers . 18. that there is none like to him ; as if it were his scope and intention in that place . It appeares hence , that they are not gods , from their newnesse , they had a beginning , and they have an end ; but God is from everlasting , I am the first and last , Esay 41.4 . and 44.6 . and 43.10 . The meaning is , all the other gods had a beginning , we know when they began , and their owne Historians have related it ; but I was before them all , saith the Lord , and they have all vanished away , even in your owne sight . Their ignorance and want of knowledge , and his Omniscience , is another argument , which you have used in Esay 41.22 , 23. and 44.7 , 8. Let them bring them forth , and shew what will happen , let them shew the former things , what they be , &c. that we may know that you are gods . The meaning is this ; that there are none other gods , that doe declare former things , that tell of the beginning of the world , or of the creation , nor can declare things to come ; I only can doe it , I have not spoken in secret , but my prophecies are plaine and open , I have spoken it , and I will bring it to passe . Therefore , I say , his omniscience and shewing future things , doth testifie , that there are no other gods besides him , seeing no other hath beene able so to doe . The greatnesse of his power put forth in the continuall passages of his providence , and their want of power ; which is another argument used in Isai. 41.23 . Behold , you are nothing , and your workes are of nought ; that is , you are not able to doe any thing , either good or hurt to the sonnes of men , and therefore you are no gods , you are but vanitie , and of no value : which argument you have often repeated ; as also the great changes , that God workes on the sonnes of men , which Idols cannot doe , Isai 40.23 , 24. He brings the Princes to nothing , &c. that is , he is able to set up whom he will , and pull them downe againe ; and hee gives instance in the greatest Princes , that thought themselves best rooted , saith he , when I doe but blow upon them , when I blast them , they are , as if they never had beene planted , as if they had beene never sowen , but they are , as if they had tooke no root in all the earth . So Psal. 107.33 , 34. He turneth a desart into a fruitfull land ; and a fruitfull land hee turneth into barrennesse , for the wickednesse of them that dwell therein ; making changes of men , and things , which no Idols could doe . They are such as are dead men , and have no life in them . This is an argument that the Apostle Paul useth , Act. 14.15 . that they should turne to the living GOD ; Psal. 115. It is true of all other gods , they are dead vanities , they are Idols , and have no life in them ; only God is living , he only hath life in himselfe , and gives life to all other things in the world . Therefore , there is none other god besides him . Now we come to particulars . As , Take all the religions that ever have beene in the world , besides that which we professe ; take all the gods , that have beene set up by others ; they are divided into two times , either before , or since Christ ; before , and they are either those gods , that were worshipped by the Grecians and the Romans , the wisest of the Heathens , or else those that were worshipped by the Barbarians . Now , they worshipped the Sunne , and Moone , and foure-footed beasts , Rom. 1. If there be question of any , it is of those among the Romans ; such as were Saturne , and Iupiter , and Inno , &c. which are now altogether exploded ; and there is enough said against them , even by their owne Writers . As ; 1 They were men , and therefore not gods ; this was the argument that Tertullian and Iustin Martyr used to convince those , amongst whom they lived , that Iuno , Iupiter , Neptune , &c. were Saturnes off-spring , and therefore they were men ; and if men , then borne of men , and their Genealogies are recorded by their owne Writers . 2 And as they were men , so they were the worst of men , given to the grossest vices , as adultery , theft , murther , &c. Object . And if it be objected , as it was to Lactantius , that these are only fictions of Poets . Answ. I answer , that the Poets were their Prophets , as the Apostle saith , One of your Prophets saith so ; and they did but give light to the picture ; and all their owne Writers agree , as Cicero and Varro , that they were subject to those vices that wee named . 3 They did dye , and therefore were not gods ; and therefore they would in one place shew you a sepulchre , and in another place a temple erected to the same god , which is an extreme contradiction ; yet this was acknowledged even by them that worshipped them : and as for Tully , we cannot have more against him , than he himselfe confesseth in his Tractate , De naturâ deorum ; as one saith , Re tollit deos , sed oratione reliquit ; He tooke away their gods in deed , though not in word : and himselfe saith , Vtinam tam facile veram religionem invenire possim , quàm falsam convincere : I would I could as well finde out the truth of true religion , as the falsenesse of the other . All which are disputed at large by Tertullian , and Augustine De civitate Dei , and Clemens Alexandrinus , who lived in those dayes ; which we speak the more of , because it was that , which did spread it selfe even over the whole world for many ages together . And as for the gods that are worshipped by the Chaldaeans , and the Syrians , as the Sunne and Moone , they are not worth the naming . There is another religion that is growen up since Christ , the religion of Mahomet , which hath spread over the most part of the world , for if that computation be true , that is lately given , they have foureteene times as much as any other hath ; and they arose about six hundred yeares after Christ , and therefore they have continued a long time . I speake not this , because I thinke that any here had need to be disswaded from it , but to shew that there was never any veri-similitude of it , but that God was alwayes God alone . Therfore against it , I will use foure arguments : 1 Mahomet did fully acknowledge the truth of the Old Testament , and of the New ; yet the things which he delivers , are contrary to both ; which confirmes our religion , and shewes the falsenesse of theirs ; for he did acknowledge , that Moses received the Old Testament from God , and so did the Prophets , and he repeats most of the story ; he acknowledgeth the creation of Adam , and the eating of the forbidden fruit , and the whole story of Abraham , and his calling , and the offering of his sonne Isaac ; and also , he acknowledgeth the whole History of Moses , how God appeared to him , and how he went into Aegypt , and of the ten Plagues that he sent upon the Aegyptians , and the wonders that hee wrought going downe into Canaan ; and so of all the rest , naming the booke of Psalmes , and quoting things out of it ; and of Deuteronomy , acknowledging many of the Prophets , as Eliah , Samuel , Iob and Ionah ; and he confesseth that there were many more , which he did not name : and so hee acknowledgeth the New Testament likewise ; hee acknowledgeth that Christ was borne of a Virgin , and that by the mightie power of God , without man ; that he healed diseases ; and that he received the Gospell from God himselfe ; and that God gave power to him more than to all the Prophets that were before him , and that hee was the word and power of God , and that all , that doe beleeve in him , shall be be saved ; and they shall follow him in white garments , and that hee , which beleeves it not , shall be damned ; and hee acknowledgeth the New Testament to beare witnesse to the Old ; and he acknowledgeth the resurrection , the comming of Iohn Baptist ; and he speakes very honourably of Christ , except only in two things : 1 He tooke up the opinion of the Arrians , to deny his Divinitie . 2 And also , he denied that he was crucified , but that some body was crucified for him . He brought in a new religion , and yet he professeth , that hee had no miracles , or predictions of things to come . Now , when religion is not confirmed by miracles , or predictions of things to come , or holinesse of life , it is a token that there is no truth in it . We may perceive it by the writing of the Alcoran ; It is so barbarous , that there is no sense in it ; and they say , that he could neither write nor reade ; and so the writing shewes , that it was by one , that was an ignorant man , that had no skill ; and those stories that are alleaged out of the Scripture , have much falshood mixed with them ; which is a signe that he never read them himselfe , but that he had them by relation ; but onely hee speaking to a very ignorant people , they received it of him ; and having inlarged themselves by the sword ; and so they continue to this day . The impuritie of his doctrine , he cut off what was hard to be beleeved , and whatsoever was difficult to practise , and he propounded that to the people , wherein there was no hardnesse , no difficultie , promising them a paradise , wherein they should have all pleasures , and should enjoy women ; and also they should have meat , drinke , apparell , and fruits of all sorts ; as also , they should have silken , and purple carpets to lye upon , &c. and also he professeth that he had a licence given him from God , to know what women he would , and to put them away when he would ; which licence was given to him and to no other . All which arguments are enough to shew the vanitie and falshood of this their religion . Vse 1 Seeing there is none other god besides the Lord , we should fix this principle in us , and labour to strengthen it by this other medium also . When more candles are brought into a place , the light is greater , and you may see the objects the better . Therefore , adde this to the other , that there is no other god ; for this expresseth not only that the Lord is God , but that it is he whom we worship : for if there be a God that made Heaven and Earth , he would have revealed himselfe to the sonnes of men , but there hath never beene any other revealed . Remember the former things , and you shall see that there was never any other . Make this chaine , and every linke of it is exceeding strong : see if ever there hath beene any god besides him : For , if there was ever any God revealed to the sons of men , it was the God of the Iewes , that was revealed by Moses , and the Prophets . For all the dunghill gods of the Gentiles , they were but vanitie , and they appeared to be so ; and if it was the God of the Iewes , then of the Christians , ( because the New Testament is builded upon the Old ; ) and then surely , he is that God , whom the Protestants worship , and not whom the Papists worship . For , if you take all those things , wherein they differ from us ; as in their worshipping of Images , their Purgatory , their Indulgences , their Prayers to , and for the dead ; their Prayers in an unknowne tongue , and so all other points of difference , and you shall finde that they were added , and taken in , in continuance of time , now one , then another ; and there are many that have taken paines to shew the pedegree of them , when they came in ; and therefore they that have not seduced hearts , whose eyes the god of this world hath not blinded , may see , that what our devices cut off , is nothing but that which they have added before ; the Papists agree in all with what wee teach , only the difference is betweene the additions which have come in from time to time . Therfore you must learne from hence to confirme your faith , by that argument which Peter useth , Ioh. 6.68 . Whither shall we goe , thou hast the words of eternall life . There are two things which make us cleave to any thing : 1 The firmenesse of the thing . 2 When we can goe no whither else . So that looke to any time or place , and consider that all other gods they are but vanitie . For , looke upon the world , and the creatures , and they have no bottom to stand on , they have no state to hold by . Therfore , let this teach us to cleave to him without separation : looke upon every side , as David did , to the right hand , and to the left , and you shall see that there was no other god . Only here the soule hath sure footing ; therefore say , that if the dissolution of all things should come , as death and martyrdome , ( as wee know not how soone they may ) yet God shall be our God , we will forsake all to follow him . Consider the present time of the Church , consider how soone the times may come upon us , when we shall be put to it ; for now things are in praecipitio ; hasting downe to the bottome of the hill ; and we know not how neere we are to that houre of temptation , spoken of in the Revelations ; when it shall be as it was in Esay's time , 2 Chron. 15.6 . Nation shall rise against Nation . These times are growing , and gathering strength more and more ; therefore let us strengthen our faith , and prepare for a triall . Hitherto religion and peace have walked together in one path ; but when they shall goe in different paths , it will appeare then , whose servants we are . So when the times of triall come , it will be a great matter to have this principle laid . If you should come to suffer death , and to lose your lives , it will be a great matter , to be rooted and grounded in the faith : for there is a great difference betweene those that have much earth , and betweene those that are not well rooted , that have not received this anointing , that teacheth us these things . Only this I will say to you in the second place to comfort you , though you see the Lord laying the Churches waste , so that they are wallowing in their bloud , and yet that you might hold up your heads ; consider that he is God alone , and therefore will rouse up himselfe in due time ; for , He will not give his glory to another : therefore though you see all the Churches in Christen dome laid waste , yet the Lord will raise them up againe , and the ground of it is in Esay 48.11 For mine owne sake , even for mine owne sake will I doe it : for , how should my name be polluted ? and I will not give my glory to another ; speaking there to the Churches in that time , saith the LORD , I have refined them , but not with silver , I have chosen them in the furnace of affliction ; that is , I have thus and thus dealt with them , yet will I not cast them off , though they be sinfull , yet will I not put them away , for mine owne sake ; for my name should be polluted , if I should suffer them to lye thus : It should be thought that the other religion was true , and so I should lose my glory . And againe , will God now say , I will not doe so ; for , should Antichrist prevaile , it would be an argument that they had the truth , and not we . So Esay 42.8 . I am the LORD , that is my name ; and my glory will not I give to another , neither my praise to graven images . As the graven images there should have had the praise , so should the Papists now , if God should suffer his Church to be so , but for his owne sake he will not suffer it . Let this encourage you then to be earnest with him in prayer ; for the time will come , when hee will turne his head , when the just period is come , he will be seene in the Mount. Vse 3 If there be no other God , then let us be carefull to keep our hearts from all kinde of idolatry , not to set up any other in our heart or affections . For there are two kindes of Idolatry : 1 One is grosse , as the worshipping of Baal , Mahomet , &c. and that you are free from , because there is light enough in the Church to see the vanity of them . 2 There is another kinde of Idolatry , which Saint Iames speakes of , Iames 4. Yee adulterers , and adulteresses , you make riches your god , and honour , and your belly , your god ; and when you sacrifice to your owne nets , that is , to outward and secondary meanes , or when we joyne any other thing with God ; now this is Idolatrie , which is common amongst us . Our nature is as prone to Idolatry as any , though not in that kind : for man is a weake creature , and therefore hee seekes something to repose himselfe upon ; and because they finde not any one thing sufficient ; therefore they put their confidence in many , Rom. 1. For all Idolatry is upon one of these three grounds : 1 They worship them for gods , whom they saw excellent men , that had something in them above themselves ; such as were strong men , as Hercules ; and those that were Law-givers , and Princes , as Saturne , and Iupiter ; and they did worship Vertues likewise ; and they did build a Temple to Vertue it selfe ; and to Iustice , and Patience . 2 Those , that brought any speciall helpe , and comfort to the lives of men ; as they that did invent usefull Arts , as Bacchus , Ceres , Vulcan , Aesculapius ; and also they worshipped the creatures themselves , as the Sunne , and Moone , and Oxen , and the like . 3 They worshipped for god , that which was stronger than themselves ; therefore Tully saith , we build a Temple to Feavers , to Diseases , because they were stronger than they , they could kill men when they did seaze upon them : so they did build a Temple to Fortune . Now to translate this to our selves , see if we have not the same ground with us ; see if the things that have any excellencie amongst men ; if the things that are profitable to us , and things that exceed us in strength , and over-power us , whether they are not ready to be set up as gods ; when men spend themselves upon their pleasure , and are afraid of men , what is this , but to set up another god ? We doe the same , though not in the same manner that the Heathens did . Now , for the worshipping the creatures ; we are not to doe it : there is no creature in the world that can do either good or hurt , as it was said of Idols . But when our affections are so inordinately carried to them , we set them up for gods , though we observe it not . It is Gods prerogative royall , and it belongs only to him , to doe good or evill ; whatsoever is either good or evill , he is the Author of it ; he makes mens lives comfortable , or uncomfortable , at his pleasure ; for hee disposeth of things , giving them , and taking them from whom he will. Therefore , why is he forgotten ? and why doe men joyne other things with him ? so farre , as men see not the vanity of all things , and so farre , as their affections are taken up with these outward things , so much Idolatry there is in their hearts . Therefore you must take heed that you give not Gods glory to another . Take heed of Idolatry ; in your opinions give not the glory of God to riches ; for that which a mans minde is set most upon , and which he looks for comfort from , in time of need , this they count as God : so that , whatsoever it be , riches , or the favour of men , if you set your minde upon it , you make it as God , and it is to give the glory of God to another . We must not trust in them , Psal. 115.9 . but trust in GOD ; O Israel trust thou in the LORD , he is their helpe and their shield . Now then , we exalt him , when we trust only in him , when we trust not in any of these outward things , when we think not our selves any whit the better , the more riches or friends we have : for so farre we trust in the creatures , so far we commit idolatry with them : but he that thinkes himselfe safe , because he hath the Lord for his God , and because he is his Shield , he doth exalt the Lord , and this is to put this in practice which is here spoken of ; I am God , and there is none like mee . THE SIXTH SERMON . EXODVS . 3.13 , 14 , 15. 13 Moses said unto GOD ; behold , when I come unto the children of Israel , and shall say unto them ; The GOD of your Fathers hath sent me unto you , and they shall say unto mee , What is his Name ? what shall I say unto them ? 14 And GOD said unto Moses , I AM THAT I AM. And he said , Thus shalt thou say unto the children of Israel ; I AM hath sent me unto you . 15 And GOD said moreover unto Moses , Thus shalt thou say unto the children of Israel ; The LORD GOD of your Fathers , the GOD of Abraham , the GOD of Isaac , and the GOD of Iacob hath sent me unto you : this is my Name for ever , and this is my memoriall unto all generations . NOw wee come to this , What GOD is . God is IEHOVAH ELOHIM ; an absolute Essence , in three Persons . But we will first speake of the Deitie , then of the Persons . Now God is knowne to us two wayes : 1 By his Essence ; and 2 By his Attributes . Now the great question is , what this Essence of God is . Beloved , you need more than the tongue of man to declare this to you ; yet we will shew it to you , as the Scripture reveales it . Now , if we should define it , ( though it is capable properly of no definition ) wee would say , GOD is an incomprehensible , first , and absolute Being . These words in this place , set out the Essence of God most clearely of any place in Scripture , that I know . This is the first expression , whereby God did ever shew himselfe in his Essence . God hath before made himselfe knowne by his All-sufficiencie , Chap. 6.3 . I appeared to Abraham ; to Isaac , and unto Iacob , by the name of GOD Almightie , but by my name IEHOVAH , was I not knowne unto them . This name , IEHOVAH , was knowne to Abraham , as appeares in divers places ; but the meaning is , it was not opened to them , they did not understand it : The Lord saith , Gen. 17.1 . I am the Almightie GOD , walke before mee , and be thou perfect . You shall finde that Name used on every occasion , by Abraham , by Isaac , and by Iacob . El-shaddai ; GOD all-sufficient ; but not IEHOVAH . The first time that ever God made himselfe knowne by this name , was here to Moses , I am that I am . There are two things to be observed in this expression : The incomprehensiblenesse of Almighty GOD , as it is usually said by us ; when wee are asked a thing , that we will not reveale any further , or that we would not have another to prie any further into , we say , It is , what it is ; so God saith to Moses , I am , what I am . Such a kinde of speech is also used to shew the immutabilitie of a thing ; as Pilat said , What I have written , I have written ; I will not change it : so men use to say ; I have done what I have done , to shew the constancie of a thing , that it shall not be altered : therefore , when God would shew the constancie of his Nature , he addes further , I am , without any other word : as if hee should say ; Moses , if they inquire of thee , what my name is , tell them only this ; Hee is , hath sent me unto you ; as the Septuagints translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , if I should deliver the most expressing name , whereby I would be knowne to all ages , this is that which I will pitch upon ; I am , or IEHOVAH ; which comes from the same root . And if Moses should yet further inquire of his Name , he leads him into a further expression : The LORD GOD of your Fathers , the GOD of Abraham , the GOD of Isaac , and the GOD of Iacob hath sent me unto you ; this is my Name for ever , and this is my memoriall unto all generations . As if he should say ; If yet they cannot understand what this Name is , it is the same that I was knowne by to Abraham , to Isaac , and to Iacob ; what I was to them , the same will I be to you . I was knowne to them by my Word , and by my workes , and by my miracles , and the same shall you finde me , it is that God which hath sent me unto you . This is my Name ; which words are to be referred , not onely to the latter words , but to the former , I am , that I am . The words in the originall are in the future tense ; yet it is fitly translated , I am ; for the future tense in Hebrew is often put for the present tense ; and the words are put in the future tense , to shew his immutabilitie ; which translation Christs words doe warrant ; Before Abraham was , I am : therefore the Septuagints do well translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying no more , but he which is ; so that , that which we are to learne from hence is this ; That I am , or Iehovah , I am , that I am , is the proper and essentiall name of God , ( all Divines agree in this , I know none hat differ ) because it expresseth him in his Essence , without any limitation , or modification . Besides , you shall finde , that this name is never attributed to any other . The Altar , indeed , was called Iehovah ; but the meaning was ; to Iehovah ; his other names indeed are given to the creatures , but this is given only to him : Whence I gather this point : That to be , or to say this , He is , or I am , is proper to GOD alone . It is common to no creature with him ; you cannot say of any creature , It is ; if it be the only property of God to be , then you must say of every creature , It is not ; and onely the Lord is ; which is a strange speech , but yet it is true , or else it is not proper to God only . Object . But you will say ; What is the meaning of that ? for creatures have a being , though not so excellent a being , as he hath . Answ. In comparison of him , they have no being at all , they cannot reach to his being : And therefore , what this being is , we will explaine to you by these five things : It is an immense being , such as hath all the degrees , and kindes , and extents of being in it . The creatures have not so ; they have so little of this being , that it is nothing : it is not so much , as the drop of a bucket , Isai. 40. that is , it is of so small a being , that it is no being : therefore that place is to be marked , Isai. 40.17 . All nations before him are as nothing , and they are counted to him lesse than nothing , or vanity . Which place shewes , that this place of being doth not agree to the creatures ; for having said before , they were as the drop of a bucket , hee addes , nay , they are lesse than nothing . But you will say , how can they be lesse than nothing ? That is , if I should expresse it to you , as it is , they are lesse than that which you reckon as nothing ; as you doe a dust of the ballance ; so that in respect of the largenesse of his being , they are nothing to him : there are divers degrees , and extents of being , and he hath them all in him ; as , there is a being of Angels , another of men , and so of every creature ; but they are defined , and you know that definitions doe but limit the being of a thing . The Angels have a large and glorious being ; men have a good and excellent being , but they are nothing in respect of the being of God. It is a being of himselfe , he is a spring of being , whereas all the creatures are but cisternes of being ; which they have but by participation from him , Rom. 11. In him we live , move , and have our being : In him , and for him , and through him , are all things ; he only is of himselfe It is not only from himselfe , but it is an everlasting being : I am the first and the last : that is , I am before any thing was , and I am the last ; every thing hath dependance on me . It is a being without succession : the creatures have not this ; there is something to them , which was not before ; and something shall be , which is not for the present : this is true of every creature ; of men and Angels ; but with God there is no succession : and therefore it is that these words are used , I am hath sent unto you : which shewes that there is no time past with him , there is no distinction of time with him , all things are alike to him ; but with the creature there is flux of time , the creatures enjoy one thing one minute , which they do not another ; but God enjoyes all at once , and that is one part of his blessednesse , which the creature is not partaker of . And againe , his acts are all done at once ; but the creatures doe all theirs by succession . It is such a being , as gives a being to all things else . And this is a great difference betweene him and the creatures : the Angels have an excellent being , yet they cannot give the least being to any thing . So that by these we may plainly see , that he only is , that is , he only is of an immense being , that is , he is like a mightie sea of being , that hath neither bankes nor bottom , he only is a spring of being , he only is everlasting , he onely is without succession , of time present , past , or to come . Lastly , he only gives a being to every thing . Such a one he is , all this is implyed , where he bids Moses goe , and tell the people ; I am that I am , is hee that hath sent me unto you . But we will stand no longer hereon , onely wee will labour to reduce these speculations to use , as it is said of Socrates , he did Devocare philosophiam de coelis , bring philosophy downe to be practised in private houses . If we should inquire the reason , why God did reveale his Name to Moses , was it , that onely he , and the Israelites should finde out argute speculations in his name , as many of the Rabbins have done ? and our Divines follow them too farre ; no surely , the end of names is to make things knowne . But yet he sets bounds to our apprehensions , in saying , I am that I am ; as if there were more in it , as if there were some greater immensitie in his nature : therefore the use is this ; Vse 1 That there is something of the Essence of God , that may not be inquired into , but to be content with that which is revealed . Rom. 1.18 . For that which may be knowne of GOD , is manifest in them ; for GOD hath shewne it unto them : there is something that may be knowne , and something there is that may not be knowne : therefore , Beloved , looke not for a full knowledge of him , but only for a small degree of it ; as Exo. 33. My face ( saith God to Moses ) thou canst not see ; which place compared with that , Ro. 1.20 . the meaning is this ; that it is very little of God , that we can know : even as when a great traine , or glorious shew , shall passe before us , and all is gone , we onely see the latter end of it . So God passed by Moses , and he saw but a little of him : even as when you heare the latter end of a sentence , only that which the eccho resounds ; the maine we cannot know . Therefore we should learne from hence , not to be searching and prying into the counsels of God ; as , why so many are damned , and so few saved ; to ask , how the infallibilitie of Gods will , and the libertie of mans will can stand together ; to aske the reason , why he suffered the Gentiles to walke in the vanitie of their owne mindes so long a time ; why he suffers the Church to lye , as it doth at this time : for we might say as Gideon did , If the LORD be with us , why are wee thus and thus ? Why the Church of the Grecians , those famous Churches ; why the golden Candlestickes were removed from them ? These , and all other such , we must be content to be ignorant of ; he doth not reveale himselfe fully in this life . Thou canst not see mee , and live , saith God to Moses : the meaning is this , the vale of mortality doth hide us , it covers God from us : when that shall be laid aside , wee shall know all these things ; and therefore we must be content to stay the time ; and till then , we are as narrow-mouthed vessels , wee are not able to receive much knowledge , but a great deale will fall beside ; and God wil do nothing in vaine ; as Christ said to his Disciples , There are many things that I should reveale unto you , but you are not able to beare them : and therefore it should content us rather ; as a weake eye is not able to behold the Sunne , as the Schoole-men well say , we cannot see it in rotâ ; we cannot see the circle wherein the Sunne doth runne , but only the beames of it ; no more can you see God in his Essence ; you may see him in his Word , in his effects : and therefore let us be content to bee ignorant of these things . Who should aske , why deales GOD thus with his Church ? why are so many damned ? Remember that in Isai. 45.9 . Woe unto him that striveth with his Maker ; let the potsheard strive with the potsheards of the earth : Shall the clay say to him that maketh it ; What makest thou ? The meaning of it is this ; we should be content to let God alone , not to inquire into all his actions , into the ground and reason of all his workes ; let the potsheards strive with the potsheards of the earth : if thou hadst to doe with man , one like thy selfe , then thou mightst murmure with him , and aske him , why doest thou so ? but what hast thou to-doe with the Lord ? Shall the clay say to him that maketh it , why doest thou so ? This similitude of clay doth not , by a thousand parts , expresse that distance that is betweene God and us ; and therefore we should doe thus , stand upon the shore , as it were , and behold his infinite Essence : I am that I am ; and goe no further ; as a man that stands upon the sea-shore , and sees the vastnesse of the sea , and dares goe no further , if he goes into the deepe , he is drowned : You may looke into Gods Essence , and see and admire it ; but to thinke that thou couldest comprehend God , is , as if a man should think to hold the whole sea in the hollow of his hand ; yea , there is a greater disproportion between them : therfore you shall see , that the Apostle doth thus expresse it , Ro. 11. Oh the depth of the riches both of the wisdome , and knowledge of GOD ; how unsearchable are his judgements , and his wayes past finding out ! Onely remember this , and make thus much use of it : When you heare this name , I am that I am ; that it is the Lords will to set limits to us . When the Lord came downe from the Mount , he set limits to the people , and he gave this reason of it ; I will not have them stand and gaze ; so is it in this case , it is a dangerous thing to goe too farre ; you know what did come to the Bethshemites , because they would be gazing : Remember that speech of God to Manoah ; Why doest thou aske my name that is secret ? There is something that is secret in God. Object . But , you will say ; I would but see reason of things . Answ. But thou must stay for this till mortalitie be put off ; and in the meane while stand a farre off , and looke on God : And when thou seest the vast workes of God , when thou seest him to span the winds in his fist , and measure the waters in the hollow of his hand , and to weigh the mountaines in scales , and the hills in a ballance , &c. It is no great thing if thou art ignorant of his counsels . It is made an argument why we should not search into his secrets , Prov. 30.4 . Who hath ascended up to heaven , or descended ? who hath gathered the winds in his fist ? who hath bounded the waters in a garment ? who hath established all the ends of the earth ? What is his name , or what is his Sonnes name , if thou canst tell ? As if he should say ; it is impossible that this mightie Work-man , he that did all this , that thou shouldest know him , or know the ground of his counsels ; you can see but his back-parts , you can see no more and live , and you need see no more , that you may live . That which is the very scope and drift of the Lords revealing his name to Moses ; Goe and tell the people ; I AM THAT I AM hath sent me unto you ; that is , it should strengthen our faith , and incourage us , it should raise our mindes , and stir up hope in us , in all wants , and in all distresses , that we fall into , upon any occasion : for this is the scope why the Lord reveales it here ; he reveales it in a very seasonable time . A man would have thought it impossible , that they should be delivered from Pharaoh , he being so mighty , yet God bids Moses goe , and tell them , that hee that IS , hath sent him unto them . Hee that IS , hee that can make things to be , when they have no rudiments of being , he hath sent me . Consider all the griefes and complaints that we have , they all arise from hence ; there is something we would have , which is not ; as it was the complaint of Rachel , shee wept for her children , because they were not : now , consider what the Lord saith here , I am that I am : he is the Lord of being ; he giveth being to whatsoever pleaseth him : As take your expressions of your ordinary wants , you use to say ; oh , if that such a thing were ; if an house had such and such a thing , it would be a goodly house ; so in an instrument , as a Watch , if it had such and such a being , it were a perfect Watch : so is it in the complaints that we make for our soules , or the soules of others ; if you see a man that you would have reclaimed , you say if there were a stability of minde in him , a consideration of death , a right knowledge of things , a sense of sinne , if there were grace in his heart to establish him , then hee would be thus , and thus . Consider that he who is the Lord of being , is able to make up these wants : so if our complaints be for our selves , they all come from some wants ; but know that he who is the Almightie God , that makes all things to be , he can give thee constancie , he can enable thee to do all things , and strengthen the weake hands and feeble knees , Hebr. 22. He that is full of being , as the Sunne is of light , and the Sea of water , thinke with thy selfe that hee alone is able to give being to every grace , and to make up every defect , and give that to thee which thou hast not , and to all whom thou hast to doe with , as thy wife , children , friends , &c. he can make things that were bad , good and usefull , and so make thy friend good also , as he did Onesimus for Paul ; thinke with thy selfe that the Lord of strength can doe it , and he only can doe it : here every creature is at a stand to make a being ; therfore goe to him , and give him the praise and glory of his Name . And as it should move us to doe this in our wants ; so it should helpe thee in all those great crosses that afflict thee : For every crosse is in that which is not ; as Rachel wept of her children that were not : You shall see in Abraham , he beleeved in GOD , even in GOD , who quickeneth the dead , and calleth those things which be not , as though they were Rom. 4.17 . This was Abrahams case , he was to lose his sonne , for ought that he knew , yet he comforted himselfe in this , that Iehovah , the mightie God , that is the Lord of being , he that calleth things that are not , as if they were , hee could either give him his owne sonne againe , or one that was as good as he . Thus he did comfort himselfe ; and so may we upon all occasions : God can make things to be that are not . Take Iob , when his houses , his children , estate , all were gone , and all were not , yet Iehovah , he that makes things that are not , did not he make all things to returne againe ? So David , when things were not , when his Kingdome was not , when his good name was gone , as wee see by Shimei's cursing , what a name he had , yet God did make all to come againe . Naomi , when all was gone , her husband and her sonnes gone , and they were not , yet hee that was the Lord of being gave her a sonne , and a daughter , that brought her in more comfort that her owne sonnes would . And this is the use that I would have you to make of it . When thou hast lost any thing , when thy sons or thy goods are gone , he can make up all : Hee who could make up the absence of Christ to the Disciples , as he did by his Spirit , so that it was better with them than before , they had more comfort and knowledge , and could doe greater miracles , that God can surely make good any other losse the most pinching . For you must remember that he is IEHOVAH ; you shall finde that name often used on this occasion ; still it is added , I am IEHOVAH . But , to take the present Scripture , there you shall see , what ground there is for this use we now make of it , Chap. 6.6 . Wherefore , say unto the children of Israel , I am the LORD , and I will bring you out from under the burthens of the Aegyptians , &c. The meaning of it is this : many objections might be made by Moses , ( and this is the reason , why God reveales this Name to Moses . ) Alas , saith Moses , who am I : Shall I go unto Pharaoh , and bid him let the children of Israel goe ? What am I to be sent on this errand ? Saith the Lord , Goe , tell him ; I am , or Iehovah , hath sent thee unto him : and those answers are observable that Moses makes : Object . I am of a slow mouth , and of slow speech . Answ. Why ? saith the LORD , I made the mouth ; goe therefore , and I will be with thy mouth , and teach thee what thou shalt say . Object . Againe , I am of uncircumcised lips , and how shall Pharaoh hearken unto me ? Answ. Saith the LORD , I have made thee a god to Pharaoh , and Aaron thy brother shall be thy Prophet . Where observe this , by the way . A man would wonder why Moses , that went to such a one as Pharaoh , should complaine , that he was a man of uncircumcised lips . One would thinke that Pharaoh being a carnall man , that uncircumcised words would please him better ; but it is , as if he should say ; Lord , when there is any circumcisednesse in my lips , then there is no authority in my speech . The lesse circumcision there is in any mans lippe ▪ the lesse authority there is in his speech ; as it is said of Christ , that he spake with authoritie , for his lips were circumcised . But to take this objection away ; saith the LORD , I am Iehovah , I will be with thee , I will circumcise thy lips . Object . Yea , but will Pharaoh be moved with words ? Answ. I am Iehovah , saith the LORD , I will make that to be , which is not : I will send plagues among them , and then he will let them goe . Object . But when they are gone , they are a weake and a naked people , how shall they doe to live ? Answ. Saith GOD , I will give them favour in the eyes of the Aegyptians , and not send them emptie , and I will provide food for them . So Moses went. A strange kinde of errand ; as if one should goe and tell the great Turke , that the God of the Christians hath sent to let them goe : but yet Moses goeth ; and all that comforted him , was 〈◊〉 the revealing of this Name . Now apply this to your selves ; when you are in any distresse , know that he that made the heavens and the earth , can give a being to all these things : Esay 50.10 . Who is among you that feareth the LORD , that obeyeth the voice of his servants , that walketh in darknesse , and hath no light ? let him trust in the name of the LORD , and stay upon his GOD. He that walketh in darknesse , and hath no light ; let that be thy case , that every thing is desperate , thou seest not a jot of light , nor spark of hope , yet trust in the Name of Iehovah , hee can make light , when there is none ; a man that hath no grace in his heart , let him trust in Iehovah , that saith in his heart , I would I could be rid of such a lust , and that I could keep holy the Sabbath , but I have nothing in me , my heart is emptie of all ; ( this is the complaint often even of those that have grace : ) why , if there be no light , no grace , yet he can work it ; and so Paul applyes that in Gen. 1. there was darknesse and no light , to himselfe and them , in 2 Cor. 4.5 . He that commanded light to shine out of darknesse , &c. I , sayes he , and we Gentiles were in darknesse , and had no light ; yet God commanded light to shine into our hearts , and into mine , the darkest of all the rest . So learne to apply the same to thy selfe ; he that is in darknesse , and hath no light , yet let him trust in the Name of Iehovah ; beloved , that is faith . If you should expect no more of God , than a man can doe , or a creature can doe , it is not worthy the name of faith : as this is proper only to God , to give being to things that are not ; so it is the propertie of faith , when things are not , to beleeve in the name of Iehovah : therefore , there would thy faith be seene ; and as for thy selfe , so for the Churches also , you see now , 〈◊〉 how low an ebbe they are brought , and yet , they cannot be lower than the estate of the Israelites was in Aegypt , and when they were in captivitie ; yet consider , that that Iehovah , who is the Lord of being , is able to raise the Churches , and to give a new being to them : Isai. 6.13 . But yet in it shall be a tenth , and it shall returne , and shall be eaten ; as a Teile-tree , and as an Oke , whose substance is in them when they cast their leaves ; so the holy seed shall bee the substance thereof : That is , when you see the Churches goe to wracke , when you see them cut downe like a mightie wood that is cut downe , or that is spoiled of its glory in the Autumne : So when you see the glory of the Churches thus taken away , yet there is a holy seed , which shall be like a root or bulke of a tree . So should you see the Churches overthrowne , laid under feet , so that there is no hope of them , so far as we could see ; yet be assured , that there is a holy seed , that shall rise , and spread it selfe againe , even as a little root spreads it selfe into a great tree ; and how shall they doe it ? saith the Lord , I am Iehovah , I can give a being , I can inlarge their being . Object . But you will say , why then is it that they are brought so low ? Answ. Consider , that it is the Lords usuall course to sit as a man in sleepe , but saith he in Isai 42 13 , 14. The LORD shall go forth as a mightie man , he shall stirre up jealousie like a man of warre ; he shall crie , yea roare ; hee shall prevaile against his enemies : I have long time holden my peace , I have refrained my selfe , now will I cry like a travelling woman , I will destroy and devoure at once . He useth three expressions there , to shew what hee will doe for his Church in extremitie ; I will raise my selfe like a Giant , &c. and when he comes , he will come suddenly , as paines on a woman with childe come suddenly , so saith the LORD ; When you looke not for me , them will I come , there shall goe nothing before me , I will come on a sudden ; and not only so , but he will cry as a Giant , he will doe it strongly , and he will doe it effectually ; so as he will bring it to passe as a man of warre , and so he will doe for his Church ; againe , he that hath raised it in former times , he will doe it now ; therefore let us not faint and give over hoping , for he that is Almightie , he is able to doe all these things : Hee who could in Ioel destroy the armie of Catterpillars , and leave a blessing behinde him ; can doe the same as well to men , ( though never so many ) who are the enemies of his Church . THE SEVENTH SERMON . EXODVS . 3.13 , 14 , 15. 13 And Moses said unto GOD ; behold , when I come unto the children of Israel , and shall say unto them ; The GOD of your Fathers hath sent me unto you , and they shall say unto mee , What is his Name ? what shall I say unto them ? 14 And GOD said unto Moses , I AM THAT I AM. And he said , Thus shalt thou say unto the children of Israel ; I AM hath sent me unto you . 15 And GOD said moreover unto Moses , Thus shalt thou say unto the children of Israel ; The LORD GOD of your Fathers , the GOD of Abraham , the GOD of Isaac , and the GOD of Iacob hath sent me unto you : this is my Name for ever , and this is my memoriall unto all generations . IF God be the LORD of being , full of being in himselfe , and giving being to every thing ; learne then to give him his praise , Psal. 60.4 . Yee shall praise the LORD , and yee shall extoll him by his Name IAH . For he only brings enterprises to passe ; as hee gives being to every thing , so he gives being to all the workes that are wrought by the creatures . If our being be from him ; much more all our workes are wrought by him , because they are but dependants on our being . Now this God takes to himselfe , as most proper to himselfe , and that from his Name , Iehovah ; there be many places for this ; I will doe it , for I am IEHOVAH , &c. Now if the creature shall say ; I have such a purpose , such a project in my heart , and I will doe it , I will bring it to passe ; what is it but to arrogate to himselfe , that which is proper to Iehovah ? which is a greater sinne , than we are aware of ; for it is no lesse than Idolatry ; and the Lord so takes it ; Isai. 42.8 . I am the LORD , that is my Name , and my glory will not I give to another , neither my praise to graven images ; that is , I will take a speciall care , that you shall not say , that your images doe bring things to passe , for then they should be called Iehovah , which is proper alone to me , to bring any thing to passe . So a man may apply it to any thing else ; if a man shall say , that his owne wit , or worth , or industrie , &c. doth bring things to passe ; he takes that praise which peculiarly belongs to God , and gives it to the creature ; whereas the Lord sayes , Iehovah is my name , and there is not the least thing , but I bring it to passe . Take heed therefore of that secret Idolatry which God hates ; it is a place which you know , Hab. 1.16 . Therefore they sacrifice unto their net , and burne incense unto their Dragge ; because by them their portion is fat , and their meat plenteous . To offer sacrifice , is , to doe that which is proper to God : now to goe about any thing , and to say , that thy wealth brings it to passe , is to sacrifice to thine owne net , that is , to attribute that to thy selfe , which is proper onely to him . Againe , as it is Idolatry , so it is a vaine thing to doe it ; for we are not able to do it ; Psal. 37.5 . He will bring it to passe ; there the Lord takes it as peculiar to him onely ; therefore in Isai. 26.12 . ( you may compare them both together ) it is said there , Lord thou wilt ordaine peace for us , for thou also hast wrought all our workes in us . The scope of this place is this : Other men ( saith he ) they forget God , they carry themselves aloft , but it is hee that will ordaine us peace , though none else shall put his hand to it ; it is he that doth all our works for us , not our especiall workes only , but all ; it is not any man , or any creature that doth them , it is he that workes all our workes for us . And if we did beleeve this , we should looke upon him with another eye , and serve him after another manner ; we should be more dependent on him , we should be more fervent in prayer ; & not when we would doe any thing , turne every stone , and to knocke at every creatures doore , to see what helpe they could give us ; but our eye would bee towards him ; for it is in vaine to runne to them ; no creature can doe it , there is no enterprise but hath many wheeles , and the stopping of one wheele hinders the whole enterprise ; and it is hee , that turnes all those wheeles , commands all , must bring it to passe , or else the least thing will hinder our greatest enterprises ; therefore you see that the fairest blossomes of our endevours doe often wither , and the unprobablest things doe come to passe . See it in David , to give you an example of it ; when he would trust God , he had a promise of the Kingdome , but not by himselfe ; his owne power should not doe it ; and yet the wheeles of Gods providence did bring it to passe . So when he staid his hand from killing Nabal , did not the Lord bring it to passe in a better manner than hee could have done ? And when he had the Kingdome , Abner was his great enemie , but yet David did nothing , but that which was right ; and you see how God did bring it to passe , he tooke away his life without any hand of his . So Ishbosheth was his enemie , yet when David sate still , and did nothing , his head was brought to him ; ( though they that did it , did it wickedly ) yet it was an act of Gods providence to him . Thus things are done for the best , when wee commit them to him ; but if we doe them our selves , wee are as they that fished all the night long , and caught nothing , till Christ came , and bade them to cast in the net , then they inclosed a great multitude of fishes : So it is with us , when we goe about any enterprise , it is in vaine , we are not able to doe it . There is a double going about any enterprise ; when we goe about an enterprise without God , and when we goe about it with him . When wee goe about it without God , I confesse , that yet some things are brought to passe ; and that will serve to answer an objection which you have fully expressed in Psal. 37.7 . Rest in the LORD , and wait patiently for him ; fret not thy selfe because of him , who prospereth in his way , because of the man who bringeth wicked devices to passe , &c. There is the objection . Object . For when we teach this doctrine of trusting in God , as David had before , vers . 5. The objection then is ; there are many that doe not trust in God , and yet they bring their things to passe ? Answ. 1 To this we answer , that either they doe it not , it withers under their hand . 2 Or else , if they doe it , it is to no purpose , they receive no comfort from it . Therefore hee addes ; the evill doer shall be cut off , that is , though they doe goe farre in an enterprise , yet they never come to the end , they reape not the fruit of it , hee cuts them off ; so that , if you looke to the issue , it is as good as nothing . 3 It tends to their owne hurt , to their owne ruine ; if they get wealth , favour with great men , credit , &c. the sword turnes to their owne bowels , their ease slayes them , and it turnes to their owne destruction . Therefore take heed of it ; if thou doest goe about it with God , hee will give thee the comfort of it . One thing brought to passe by him , is better than a thousand by themselves without him . Learne from hence the only remedy against the vanity that all creatures are subject to , that we have to doe withall ; for what is the reason of that mutabilitie , we finde in all things ? Is it not from hence , that they have no being of their owne ? If you looke to the rocke , to the foundation ; from whence they were hewen , and to the hole of the pit , from whence they were digged , they were made of nothing , and are readie to returne to nothing . Take a glasse , or an earthen vessell , they are brittle ; if you aske the reason , they are made of brittle materials : plate is not so ; so that this is the reason of all the vanitie under the Sunne , because they are made of nothing . Therefore there is no way to remedie this , but to looke up to God , Act. 17.28 . For in him we live , move , and have our being . This is the meaning of it . They have not onely had their being from him at the first , but their being is in him . We have our being in him , as the beames in the Sunne , and an accident in the subject . Then , if thou wouldest have constancie in any thing , thou must looke up to God. Every creature is mutable ; it is so for unchangeable , as constancie is communicated to it from the unchangeable God. Consider this for matter of grace . When thou hast got any good desires , or good purposes , at any time , remember that the being of them comes from God. Hence it comes to passe , that good purposes oft-times doe come to nothing , and like sparkes goe out againe ; because we remember not that they are from God ; wee thinke that if wee have good purposes to day , if wee be spiritually minded to day , we shall be so tomorrow ; and thus you deceive your selves , you must consider that the being of them comes from God : that place is remarkeable , 1 Chron. 29.18 . when David had rejoyced that the people had offered willingly , he prayes that GOD would keepe it in the imagination of the thoughts of their hearts : If we would thus hang upon him , and depend on him , when the Spirit hath breathed in us at any time , when we have any sparks of truth , and are warmed with any holy affections , if we would give him the glory of this , that he gives a being , if we would make this prayer that David doth , you would finde it a meanes to make you more equall , and more even in grace . And what I say of this , I say of all other things . It is the fault of us all , we are subject to the which is said of wicked men , Isai. 56.12 . Come yee ( say they ) I will fetch wine , and we will fill our selves with strong drinke , and to morrow shall be as this day , and much more abundant . Now , whence comes this ? let a man have health to day , he thinkes he shall have it to morrow ; let him have peace and friends to day , hee thinkes it will be so still . This is every mans thought ; and it ariseth from hence , that we forget Iehovah , he that continues the being of every thing . If we did remember this , we should say ; I doe not know whether it be his pleasure that gives being to them : I know , that if he withdraw his hand , they will come to nothing . It is a great fault to boast of to morrow ; hereby you detract from God , and dishonour him exceedingly , you see how he complains of it , Iam. 4.13 , 14. you enter upon his royall prerogatives . It is , as if a man should challenge many 100. acres of ground , and hath not one foot ; for future times are properly the Lords . Now , when we will anticipate things in our thoughts , and rejoyce in our projects before-hand , as if they were come to passe ; this is a sinfull rejoycing . And thence it is , that pride goes before a fall ; because that when a man begins to lift himselfe upon a creature , and to build upon that which is but vanity , then the Lord begins to take away our foundation , and hinder our purposes , and then he falls and perisheth . Why doest thou boast of to morrow ? Knowest thou what is in the wombe of the day ? thou knowest no more , than they know , what is in the wombe of a woman , till they see it . Now , God hath an over-ruling hand in all these , and therefore he doth disappoint us , because wee are readie to give to the creature that which belongs to himselfe ; therefore , if thou wouldest have any thing to continue , depend upon him , because all things else are subject to vanity , and he only gives being , and continuance to them all . The Attributes of GOD in generall . NOw we come to declare to you , how this Essence of God is made knowne . It is by his Attributes ; and they are of two sorts : 1 Either such as describe God in himselfe . 2 Or else such as declare God as he is to us . Other divisions there are , but this is the best that I can finde ; because it agrees with the scope of all the Scripture . For the first , those Attributes that shew God in himselfe , as when the Scripture saith , that God is perfect ; as , Be yee perfect , as I am perfect . So when the Scripture saith , that hee is unchangeable , almightie , eternall ; these shew what he is in himselfe : then his other Attributes shew what he is to you , as that he is mercifull , patient , abundant in mercie and truth , and that he is all-sufficient to you , &c. The first Attribute of GOD. FIrst then , we will take this out of the Text , I AM hath sent me unto you ; That God is perfect ; he hath all the kindes , degrees , and extents of being in him . There be divers kindes of being in the world ; some have more , some lesse ; some have a more excellent being , some have a lesse excellent ; some have a larger being , some a lesser , and yet all are in him ; and this is his perfection . Imperfection is a want of some being ; Perfection is to have all the degrees of being , that belong to a thing in his kind , but all this is in God. Now God is said to be perfect : Because hee being before any thing was ; and therfore , he must needs be ful , without them , and whatsoever they have , they receive it from him . You shall see this in Act. 17.25 . Neither is he worshipped with mens hands , as though hee needed any thing , seeing he giveth to all life and breath , and all things . He proves there , that God is perfect ; because he needs nothing , seeing hee gives to all life , and breath , and all things . That which is said of man , may be said of every thing else ; What hast thou , that thou hast not received ? Therefore , hee that gives it , must needs be full of it . It is said that he made man after his owne Image ; and so he makes every thing else , hee is the life of them all . Now the sampler and the life hath more in it , than the image ; and therefore the life , and first originall ; the realty , and first beginning must needs be perfect in himselfe . There is none that can set limits to God , that can set land-markes or bounds to his entitie or being . Every creature hath his severall bounds and limits , thus farre shall they goe , and no further ; but who hath set bounds to him ? When he had set forth his Essence in Isai. 40. he addes , To whom will you liken GOD ? or what likenesse will you compare unto him ? There be these differences betweene the perfection that is in God , and that which is in any creature : All creatures have perfection within their own kinde only , and in such a degree ; but he is simply and absolutely perfect , without all respect , without all comparison , he is a mightie sea of being , without banke and bottome ; therefore his being is absolute . They have all some imperfection mingled with it ; as , take all the creatures , the Angels ; take all the Saints , when they are in the highest top , and full of all their blessednesse , yet they have some imperfection , as Iob saith ; he hath charged you with folly . Object . But you will say ; they are perfect in their kinde , how then are they imperfect ? Answ. They have a negative imperfection , though not a privative ; they are not deprived of that which should be in them ; yet there is a negative imperfection , that is , there be many perfections , which they have not ; it cannot be said of any creature , as , 1 Ioh. 1. That in it there is light , and there is no darknesse at all : Of him only can it be said , there is no creature so perfect , but it hath some imperfection . The creature though it be perfect , yet it is capable of sinne and misery , and it is in possibilitie to lose that perfection it is in ; but God is not in possibility to lose that perfection he hath , neither can he be capable of sinne . Take the best , and most exquisite creatures , the Angels ; their perfection is made up by some things , that are no substances , by circumstances , which are not substances , which may be separated , ( though they are not ; ) there is something in them which is better , something which is worse ; a substance and an accident , and every accident is separable , it may be lost ; you see the evill Angels , they fell , they lost that they had : but God is a perfect substance , wholly substance ; there is nothing him , by reason of which it may be said , there is something in him that is best , something that is worse . Though they have perfection , yet they have alwayes need of something ; now God hath need of nothing . The creatures , though full of perfection in their kinde , yet still they have exceeding great need of something . As you say of a river , you will say it hath need , though it be full , it hath need of the fountaine to maintaine it ; so may I say of the creatures , though they be full of perfection in their kinde , yet they have need of that fountaine , from whence their perfection commeth , which if it be stopt , they will come to nothing . Thus God is infinitely perfect and immense , having no limits : For all limits are either from the matter or from the forme ; the forme is limited , because it wants matter to carry it to a further extent ; and the matter is limited , because it is bounded with such a forme ; but in God there is neither matter nor forme ; as there is nothing without him , so there is nothing within him to bound that largenesse of being which he hath . But now to apply this : Vse 1 If God be thus full of being , as the sea is full of water , and a thousand times fuller ; then all that you can doe , reacheth not to him ; Psal. 16.4 . It extends not to him ; the sinnes that you commit hurt him not ; all the righteousnesse you performe , doth not pleasure or benefit him : and if it be so , then consider what little cause you have to murmure against him at any time , upon any occasion . For all discontentment among the creatures comes from the hence , that their expectation is not satisfied ; and what is the reason , why it is not satisfied ▪ but because they thinke that there is some reason why they should bee respected . Therefore examine your owne hearts , whether there be not a secret popery in your hearts , that you think , that you can do somthing that reacheth to God , that he should respect you for : but if God be thus ful , thou canst doe nothing , that can reach to him . But you shall see how prone men are to this ; are we not ready to say ; Why am I not in so great a place as another ? Why have not I more gifts ? Why have I not greater imployments ? Why have I such imperfections ? Why am I thus subject to diseases and crosses ? Whence comes this ? Because we expect something ; because we thinke we are not well dealt with ; and why doe we thinke so ? because men thinke , that there is something in them , why they should be lookt after , they thinke that they have carried themselves so , that they thinke there is something in justice due to them . But if thou canst say with David , and Iob , and Christ , when he saith to his disciples ; When you have done all , that you can , say that you are unprofitable servants . What if God will not have David to build a Temple , but his sonne must doe it ? Or Moses to lead the children of Israel into the Land of Canaan , but Ioshua must have the glory of it ? They must be content ; yet they did more for God , than ever thou canst doe ; therefore thou must labour to be content also . The creature doth but take of him whatsoever it hath , and therefore it can give nothing to him ; and shall the River bee beholding to him that drinkes of it , because hee comes and quencheth his thirst ? Or shall the Sunne be beholding to him that hath the use of his light ? When thou hast done all that thou canst , say thou art an unprofitable servant , thou canst doe nothing that reacheth to God ; therefore labour to be vile , and low in thine owne eyes , and willing to be disposed of , as it pleaseth him . Againe , if this be so , then consider the freenesse of his grace , in all the goodnesse which hee bestowes : for to have done any thing for a man before-hand , doth lessen the benefit bestowed . Now consider , that thou hast done nothing to the Lord ; therefore labour to magnifie the Lord , that hath bestowed it upon thee . For this cause the Lord will have justification by faith , and not by workes , that he might be magnified : And so he will have sanctification , not by the power of the free-will , but by the infused grace of his Spirit , that no flesh might boast . It is the Lord that is full , it is he that gives it to thee , thou canst doe nothing to him ; Rom. 11.35 , 36. Who hath first given to him , and it shall be recompenced him againe ; for of him , and through him , and to him , are all things , &c. As if he should say , the Lord out of his free grace had shewed mercy to the Iewes , ( for of them he there speakes ) they were wet , like Gideons fleece , when all the world was drie . Afterwards it pleased him to bedew the Gentiles , when the Israelites were dry ; well , he hath done this , sayes Paul , and what hast thou to say to him ? Did he any wrong ? Is he not free ? May not he doe what he will ? This is one use . Another is , that you should be content with his disposing ; he owes nothing to any ; for of him , and through him , and for him are all things ; to him be glory for ever ; Amen . Vse 3 If hee be thus full , that the creature doth nothing to promerit at his hand , then thou mayest goe to God. though thou hast no worth in thee ; though thou hast done little service to God , yet goe to him , and say ; Lord , I have done nothing ; if I had done much , yet it would not reach to thee ; thou art full of perfection , and blessed for ever : therefore a man may goe to him with great faith , and aske great things of him , though he be little worth , and hath done little service for him . For , if thou didst God any good , thou mightest goe to him , and say , I have done this and that for thee , therefore recompence me . But seeing it is not so , therefore labour to goe to God in faith , and when thou goest , thinke with thy selfe ; why may I not have it aswell as another ? Doe not say , I am not so holy , and I cannot doe as Paul and Moses , their workes did nothing to him . Thinke with thy selfe , that when he first chooseth a man , he doth it freely ; and thinkest thou that he is not the same afterwards ? Therefore , now thou mayest go to him on this ground with boldnesse , because whatsoever thou doest it is nothing to him . Vse 4 Moreover , if the Lord be thus full in himselfe , then he hath need of nothing . He therefore saith to all the men in the world , and to all things ; he saith to Princes , I have no need of you ; to rich men , I have no need of you , or of your wealth ; he saith to Schollers , that have excellent parts , I have no need of you : therefore say not , I am undone , or the Churches are undone , because Princes are not for you ; because men helpe you not , for God can helpe them alone ; he doth not need Princes : When there was none , saith the LORD , I stirred up my selfe like a mightie Giant , hee needs no helpe , he is most perfect , full of being , able to doe whatsoever he pleaseth . Vse 5 Againe , consider with thy selfe , that if thousand thousands perish , it is nothing to him ; hee cares no more for the destruction of the whole world , than thou doest for the throwing away of a little dust ; he is full of excellencie and perfection ; you see how often he sweepes away whole kingdomes with the besome of destruction , nay , he swept away the whole world by the Floud , as you doe sweepe a little dust out of your houses . Therfore do not thou dispute with God , and aske , why are so many damned ? why are so many swept away ? thinke with thy selfe , that he , that was before all things were , will be when they are gone : therefore learne with Paul , to reverence his judgements , to feare and tremble before him . He is full of being , and though thou perish , what is that to him ? Wilt thou dispute with God ? thou art but a particle of dust . What art thou that contendest with him ? let the Potsheard strive with potsheards of the earth , but not with God. Shall the clay say to him that fashions it , what makest thou ? Vse 6 Againe , if God be thus full , then consider why hee hath laid such a commandement on thee , to doe such and such things . It is for himselfe ? no , for thy righteousnesse , thy keeping of his Law reacheth not to him . What is it for , then ? Surely it is for thy selfe , and for thy good . If for thee he hath commanded , and every commandement is for thy wealth ; then consider what reason thou hast to walke in his wayes ; he saith , as kinde parents to their children , when they exhort them to good courses , it will be for your owne good ; and if you doe it not , it will be for your hurt : as it is said of the Sabbath , It was made for man , and not man for the Sabbath ; that is , God appointed the Sabbath for mans advantage , he would be undone else ; he would grow wilde , and forget God : and as it is said of the Sabbath , so it is true of every Commandement ; therefore that is put to every Commandement ; The Commandement , which I command you for your wealth , Is●●●● . 36. 17. that is , when ever I command you any thing , it is not for mine owne sake , not , that I might be served and worshipped , ( though that is joyned with it ) but it is for your profit , whatsoever I command . This then should stirre us up to goe about holy duties willingly , after another manner than we doe . No man will serve himselfe unwillingly , ( though , it may be , he will other men . ) Now , all the Commandements of God doe tend to our owne advantage : for to that end hath he appointed them . Keepe the Commandements and live in them : you live in them , as fire doth by wood , and the creatures by their food . If a man did consider this , hee would doe this in another manner ; wee goe about our owne businesse with intention , because it is our owne ; so if we were perswaded , that what God did command , it were for our own good , you would doe it in all diligence ; you would not only goe , but runne the wayes of his Commandements ; you would not only take heaven , but you would take 〈◊〉 with violence , and with all your might and strength , you would do whatsoever he commands , for it is for your own profit , and not for his . Vse 7 If God be thus ful , then you should give him the praise of his perfection , and stay your thoughts upon him . It is a thing that we come short of , for the most part , for we are ready to aske , what is God to us ? what profit , what good is it to us ? ( for that is the base nature of ours ; ) but grace teacheth us otherwise , we must learne to know God , to honour and magnifie him in our thoughts for himselfe . Some men have a greater knowledge of God , some lesse ; hee that hath more , he is able to set him up higher in his apprehension , and to give him the more praise , Psal. 68.1 . Exalt him in his name IAH , that is , consider that he alone is ful of being , and gives being to all things ; therefore ( saith he ) praise him , and extoll him for this , and let your thoughts be upon him . Quest. But must it be a bare and empty thought of him onely ? Answ. No , you shall know it by these foure things , if you thinke aright of God indeed : Thou wilt esteeme his enmitie and friendship above all things ; thou wilt not regard the creatures at all ; either in the good , or hurt that they can doe thee : if thou canst see the fulnesse of being that is in him , and the emptinesse that is in every creature ; then , if he be thy friend , he is all in all to thee ; and if he be thine enemie , thou wilt consider that hee that is full of all strength , and power , and being , that he is thine enemie , and that his enmity is heavy , for hee which is , is against thee . If the creature be set against thee , it is but as a little clay or dust , they cannot hurt thee , unlesse his arme goe along with it ; and then it is not that creature , but his arme that doth it : As when they came to take Christ , it is said , hee passed thorow the midst of them ; they were to him as a little dust , and as the armie that came against David , Ioshua , and Elisha , they were to them as a little water ; but when God comes against a man , then every little thing , if he pleaseth to extend and joyne his power , he is able therewith to quell the strongest man. Then , one man shall chase a thousand , and a thousand shall put ten thousand to flight , Deut. 28. He is as a mighty river , that carries all before it , Nahum 1. Therefore regard the enmity of the creature , as small things , his enmity is only to be respected . If thou thinkest of him thus , then thou wilt be satisfied with him ; for thou hast him that is , and thou wantest only the thing that is not ; and therefore thou must say , when thou hast lost any thing , I have lost that which is nothing ; when thou hast gained any thing , say , that thou hast gotten that which is nothing : it is a hard thing to say so , but yet it is so ; as it is said of riches in the Prov. 23.5 . so it is true of honour , pleasure , profit , &c. Indeed riches to men are their substance , so they call them , but to God they are nothing ; and so he cals them : riches , honour , &c. they have but a little diminutive being , as if they were nothing . And they are nothing in two respects : 1 In comparison of God , they are nothing . 2 Because they are able to doe nothing . So other comparisons argue , as that they are flowers , and false treasures , and shadowes : now doth any man grieve , if his shadow doth disappeare ; or that he hath lost a flower . Therefore learne to magnifie God , for he is all ; thou wantest nothing , if thou hast him ; he is all in heaven , and why should hee not be so here ? Because when Peter said they had left all ; Christ tels them they should have an hundred fold , and why ? because they had a full communion with God ; and therefore , they had all the comfort that friends or lands could afford ; he was in stead of all to them , as Paul , when hee was in prison , was not God all to him ? and what need had he of riches , or lands , or friends ? for friends are but to comfort a man ; and money , it can doe no more than man can doe ; and praise , and honour doe but knit mens hearts to us ; now , if we have the light of Gods countenance , we need not mans helpe ; if God will put forth his power for us , what need we any thing else ? if he will heale us , what needs the Physitian ? if hee will cloath us , and give us meat and drinke , then what needs wealth ? Therefore labour to be satisfied with him , to prize and esteeme him , and to thinke him to be all in all . THE EIGHTH SERMON . EXODVS . 3.13.14 , 15. 13 And Moses said unto GOD ; behold , when I come unto the children of Israel , and shall say unto them ; The GOD of your Fathers hath sent me unto you , and they shall say unto mee , What is his Name ? what shall I say unto them ? 14 And GOD said unto Moses , I AM THAT I AM. And he said , Thus shalt thou say unto the children of Israel ; I AM hath sent me unto you . 15 And GOD said moreover unto Moses , Thus shalt thou say unto the children of Israel ; The LORD GOD of your Fathers , the GOD of Abraham , the GOD of Isaac , and the GOD of Iacob hath sent me unto you : this is my Name for ever , and this is my memoriall unto all generations . COnsider , whether your mindes gather an holy magnanimitie even from hence , that you have the Lord for your God : for , if he be most perfect , if hee hath the fulnesse of all things in him ; then if you have him , the minde is ready to grow to an holy kind of greatnesse ; for it is the greatnesse of the object , that makes the minde great : and the greatnesse of the minde appears in this , that it doth not esteeme smal things . Animo magno nihil est magnum ; When a man can , out of this consideration , that the LORD is my Sunne , and shield , and exceeding great reward , contemne and reckon all things else as matters of small moment ; it is an argument that he hath , in truth , apprehended God , as hee ought to apprehend him . I say , this is true holy magnanimity : there is a false magnanimity ; whereas mens mindes are great , because they grow great with men , because of their great hopes , and riches , and great learning ; this is a false greatnesse , because it drawes men from God ; it is such a greatnesse as the arme hath , when it is swelled , which riseth not from the strength and true greatnesse of it , but from the weaknesse of it . This is of an ill kinde ; but there is another kinde of greatnesse , when the minde growes therefore to an holy magnanimity , because it is set upon the great God : as David , he had such a magnanimity , Psal. 27.1.3 . The LORD is my light , and my salvation , whom shall I feare ? The LORD is the strength of my life , of whom shall I be afraid ? Though an host of men should incampe against me , my heart should not feare , &c. If there be any thing in this world to be regarded , it is an host of men ; because it is the powerfullest thing amongst men ; but I will not regard it . Why ? not because hee was stronger than they , but because God was his life and strength ; when his minde raised up it selfe to such a greatnesse , upon this consideration , then he was able to contemne these things , that were to be contemned . Such was the greatnesse of minde , which was found in Moses , Hebr. 11. he cared not for the favour , or disfavour of the King , Because hee saw , enjoyed , and bore himselfe upon him , which was invisible . Consider , whether you exalt him as God , you shall know it by this , by seeking to him to fill up all those defects and imperfections , that we meet with in our lives , from day to day . Beloved , there are many things that we want ; as if we lose a friend , we complaine of a want ; if we lose father or mother , it is a want ; yea , if wee lose nothing , yet we find many defects which we would have made up : now , what is the way to doe it ? If thou thinkest to make them up by the creature , thou wilt finde it to be but a small bush that will not stop the gap ; but if thou goest to him that is all in all , Coloss. 3. if thou seekest to make it up in him , when any thing is lost : when the bucket is broken , if thou goest to the fountaine ; if a beame be cut off that was given and shined thorow the creature , if thou goest to the Sunne , that can give the like beame thorow another creature ; if thou seekest to have communion with him , then it is an argument that thou esteemest him as thou oughtest to doe . Object . Every man will say ; I seeke to the Lord , I looke for all my comfort from him . Answ. Yea , but how doest thou bestow thy labour ? Isai. 55.2 . Wherefore doe you spend money for that , which is not bread ? and your labour for that , which satisfieth not ? hearken diligently unto mee , and eat that which is good , and let your soule delight it selfe in fatnesse . Let a man consider in this case , how he bestoweth his paines : if he thinke to have all in God , he will save his paines , and not lay it out upon vanitie , but he will bestow it to some purpose ; that is , he will take much paines to seeke his favour in all things , and looke to him for a supply of all , and not to the creatures , because they can doe but little , they have no power , no strength to doe any thing , they are of no moment ; but if God be pleased to make up the defect , then if he have but little wealth , he will make it to serve his turne ; if he have but one friend , it shall be to him , as if he had many ; if he hath but a little credit , it shall be to him , as if he had a great name , &c. all things else are but of a little bulke without him . Object . But the creatures are of great moment , experience shewes them to be something : for , who lives without them ? Againe , are not wee commanded to pray for outward blessings ? and wee are not to pray for that which is nothing . Again , doth not the Scripture reckon them so ? they are things for which we must be thankfull , and the want of them doth afflict us , and we must esteeme it as a chastisement . Now , no man will be thankfull , or afflict himselfe for that which is nothing ; and therefore there is something in the creature , they are not altogether nothing or vanitie . To this we will give a threefold answer : Answ. 1 Though they be something ; yet their efficacy is not from themselves , but from the Lord. A horse is able to doe something , but to save a man , it is a vaine thing ; the builder builds , but it is nothing , and the watch-men watch in vaine without the Lord ; the efficacie that they have to doe us hurt or good , is from him , and not from themselves : If God will say to the creature ; Goe , and doe such a man good , it will doe it , because there goes a concourse of efficacie from him to doe it : So , if he say to a creature , Goe to such a man , and afflict him , it will doe it , though it be never so small and meane a creature ; therefore of themselves they neither doe good nor hurt , the efficacie that they have is from him , and not from themselves : they are meere instruments ; and if God withdraw his blessing and cursing , they can doe us neither good nor hurt . Answ. 2 We say that they are nothing , because they are at his command ; if he would doe us good , hee never wants one to send of his errand ; if he will make a man rich , he wants not wealth , it is at his command ; if he will give a man friends , he can fetch them againe ; if all thy friends be present , yet they stirre not , unlesse he command . The rich and the poore , they meet together , but the LORD makes them both . And in this regard , riches are said to be nothing , Prov. 23. Riches take to themselves wings , and fly away ; And , why doest thou set thy heart upon that which is nothing ? That is , they goe and come at his command ; and therfore they are to be accounted as nothing . If a man see a flocke of the best fowle on his land , yet he looks upon them as nothing to him , because they have wings and will fly away ; and you should thinke so of all things else ; that they have wings , that they goe and come at his command , that they are nothing , because they are nothing to you . Answ. 3 They are nothing , because they can doe but little good ; and that which they do , is of no continuance ; and therefore they are said to be vanitie . So that put the case that they have some efficacie in them , ( when yet they are acted by the Lord ; ) yea , put the case that they were at their owne command ( as they are not ) yet they can doe but little good , and that is of so short continuance , that therefore they are vanity , they are nothing ; because they are little more than nothing ; as Salomon calleth them ; all things under the Sunne are vanitie ; they are emptie things ; and that which is under the Sun cannot reach above the Sunne ; and therefore they are said to be vanitie . Object . But if you say that they are great things , and therefore you see how the Prophets did magnifie them , and did set forth the greatnesse of afflictions in the want of them . Answ. I answer , that they are of use indeed , in regard of the weaknesse of the creature , and the continuance of this life ; but if they be compared to eternitie , they are nothing ; and againe , if the Lord be with us in the want of them , they are nothing ; if the Lord send us afflictions , and give us his favour and the light of his countenance , it is nothing ; if he send us into prison , if he be with us , it will be nothing : As , on the contrary , if a man had a brave Palace , and God was not with him , if he did withdraw his favour from him , all were nothing . The second Attribute of GOD. The next Attribute , which likewise may bee drawne from this place , is this : That GOD is the first , without all causes , having his being , and beginning from himselfe . This I finde set downe in Rev. 1.8 . I am ALPHA and OMEGA , the beginning and the ending , saith the LORD , which is , which was , and which is to come , the Almightie , that is , what Alpha and Omega are in the letters , that I am to the creatures ; I am the first , and the last ; that is , if I should suffer the creatures to fall , then I should be the last ; and I am He they would returne unto , Rev. 3.14 . Christ , according to his God-head , is said to be the beginning of the creation of GOD , Isai. 44.6 . I am the first , and last : The meaning of it is , that he is without all causes , that he is from himselfe , and by himselfe , and of himselfe , and for himselfe , Rom. 11.36 . that is , he is the first , hee never had any efficient cause , as all the creatures have ; that which hath no efficient cause , hath no end ; that which hath no end , hath no forme ; ( for the forme doth but serve to carry a thing to such an end ) that which hath no forme , hath no matter , for the matter is dependent on the forme ; and so consequently , he is without all cause . But wee will shew you the grounds of this , they are these three : He is without all cause : for , if there were any cause of him , that cause must needs be caused , either from some other , or from it selfe , not from any other ; for then there should be something that is before the Lord , that is better than he , from whom he receives all things ; but that cannot be : for , then it should be God , and not the Lord ; and it is not from it selfe , because nothing is the cause of it selfe , for then it should be before it selfe , and it should be better than it selfe ; for the cause , though it give the same that is in it selfe , to the effect , as the father to the sonne ; yet the cause is better , because that which gives , is better than that which receives . Againe , it should be different from it selfe , for the cause is different from the effect : therefore it must needs be , that he is without all cause , and the first , and the beginning of all the creatures of God. Wheresoever you see any thing , that hath but a part of another , it must needs receive it from some whole ; and if it doth receive it from that which is but a part ; yet by degrees it must come to some whole , as to the fountaine ; as for example , if iron or wood be on fire , &c. they have but a part of that element , which argues that there is some whole . But it may be said , Answ. That cannot be ; because whatsoever hath any thing originally , must have the whole , and not a part ; as the Sunne , because it hath the light originally , therefore it hath not a part , but the whole , though afterward it gives light to many ; so a fountaine , that hath water originally , hath not the part , but the whole , though afterwards it runnes into many brookes ; and if there were but one fountaine , as there is but one Sunne , then all the water would be in that fountaine , as the light is in the Sunne . Now to apply this , looke upon all the creatures , and you shal find that they have all but part of being ; the Angels have one part , men another , and other creatures another part , &c. which is an argument that there is a whole , which is GOD blessed for ever . Besides , it argues that he hath that wholenesse of being from himselfe ; for he that hath but part of a thing , doth borrow it , and therefore must come to the originall ; for nothing is borrowed but it is from another , and not from it selfe ; therfore , seeing the creatures have but a part of being , it presupposeth that there is a whole , that there is an immense being , that is of himselfe , and from himselfe , and hath it not from any creature . Lastly , there is nothing that the eye hath seene , or that the eare hath heard , but it is possible not to be ; there is almost nothing but is subject to corruption ; but if it be not so , yet they have a possibility not to be ; as the heavens , though they are not corrupted , yet they may be : now whatsoever hath a possibility not to be , it is certaine that it was not , & that which was not , is brought to a being by him that is ; so that you must come to something which is , that is the cause , that is the beginning and ending , that is without cause , that is α and ο , he that was , and that is to come . Now we come to application . Vse 1 If the Lord be without all cause , this we may gather then , that he doth not will any thing , because it is just , or desire it , because it is good , or love any thing , because it is pleasant ; for there is no cause without him , all perfection is in him originally . The creatures indeed desire things , because they are good ; and love them , because they are pleasant ; because they seeke for perfection out of themselves , because they are caused by that which is out of themselves : but this is not so in God , who is the first cause , because , of the first cause there is no cause ; and of the first reason there is no reason to be given . Looke whatsoever is in the creature , what justice or excellencie , it comes from God ; and if he should will any thing for this cause ; because it is good , there should be a reciprocation , which is impossible . I speake this for this end ; that in our judging of the waies of God , we should take heed of framing a modell of our owne , as to thinke , because such a thing is just ; therefore the Lord wils it : the reason of this conceit is , because we thinke that God must goe by our rule ; we forget this , that every thing is just because he wils it ; it is not that God wils it , because it is good or just . But we should proceed after another manner , wee should finde out what the will of God is ; for in that is the rule of justice and equity ; for otherwise it was possible that the Lord could erre , though he did never erre : that which goes by a rule , though it doth not swarve , yet it may ; but if it be the rule it selfe , it is impossible to erre . As , if the Carpenters hand be the rule , he strikes a right line . The Angels and creatures have a rule , and therefore may erre ; but it is not so with God , and therefore what God wils is just , because he is the rule it selfe ; therefore in the mysteries of predestination , we are to say thus with our selves ; Thus I finde the Lord hath set it downe , thus he hath expressed himselfe in his Word , such is his pleasure ; and therefore it is reason , and just such against which there can be no exception . Vse 2 If God be without all cause , then he may doe all things for himselfe , and for his owne glory ; because he that hath no cause above , or without himselfe , he needs not doe any thing but for himselfe . The Angels , they have a cause above , and without themselves , therefore they must doe nothing for themselves , but for another , Rom. 11. last , Of him are all things , therefore to him be glory : that place shewes us a ground of this , why wee must not expect , that God should doe any thing for any other end , for any other creature in the world ; for having no end above himselfe , it is impossible that hee should have any end but himselfe , Prov. 16.4 . The LORD hath made all things for himselfe ; yea , even the wicked for the day of evill . Whereas this objection might be made ; Will he cast men to hell ? will hee damne them for his owne glory ? Yes ( saith he ) all his actions even that also is for his own sake ; Rom. 9.22 . there it is more large : What if GOD willing to shew his wrath , and to make his power knowne , endured with much long suffering the vessels of wrath filled to destruction ? &c. This is enough , he hath no end , no cause above himselfe ; and therefore it is reason enough , he doth it because he will doe it . And this is a thing to be observed out of the 19. and 20. verses , where the same reason is given that we now speake of , Who hath ? &c. saith the Apostle , if you looke on God , and the creatures , you shall finde this difference betweene them ; all the creatures are made , as pots are made by the potters ; and therefore , as they have an author of their being , so they doe serve for another end ; so that the potter he may appoint what end hee will , and no man can say , why doest thou it ? So God , because hee is the first cause , hee may have what end he will , and no man can say , why doest thou so ? hee may make some vessels of honour , and some of dishonour , and all for himselfe , and his owne glory : therefore , when you see that he did not spare the Angels , but cast them downe into hell , there to be reserved in chaines of darknesse till the last day ; when you see him not sparing the old world , when you see him suffering the Gentiles to walke in their owne wayes ; when you see him to suffer a great part of the world to be damned , and to perish ; when you see him let the Churches to be made havocke of , you should be ready to say thus , To him be glory for ever : that is , you should not murmure against him , but glorifie him , and reverence him for ever : for he may doe all things for himselfe . And this is the reason that is rendred , Matth. 20.15 , 16. May not I doe what I will with mine owne ? He gives it there as the reason , why many are called and few chosen , why the Iewes were first , and the Gentiles last : why he let goes many probable men , and chooseth the worst ; saith he , May not I doe with mine owne what I will ? Beloved , this difference is to be observed betweene the creatures and God ; there is no creature can say of any thing , that this is mine owne , because he made it not , they are not the masters of them ; but God may doe what hee will , what he pleaseth , because they are his owne . If God will take a few out of a Nation , and destroy all the rest , who can say any thing to him ? they are his owne ; as he is without all cause , so he is without all end . Now , as this is of use to justifie God , in that it is his property to be without all cause ; so it may teach us ; Vse 3 That man may not doe any thing for his owne end , but he is bound to doe all for an higher end , as hee that made us hath appointed , for the efficient can make a thing to what end he please . You see it is so with men , as a knife is made to cut , a key to open , &c. and yet they are all of one materiall : so the Lord looking downe from heaven , he made of one heape of clay severall creatures , and appointed to every one his several end , which end they must observe and aime at ; and if they doe not , they wrong him that made them ; and therefore it is hee destroyes them . And so it is with every thing that is made for an end ; as fire , that is made to warme a man , if it doe burne the house , we put it out ; a vessell that is made to keep wine or beare , if it doe corrupt it , we lay it aside , and put it into one more wholesome : so doth God , he puts to every man his severall end , and therefore he gives them severall gifts , and severall callings : himselfe , indeed , is the generall end , but besides the generall , he appoints to every calling a particular end ; to a Minister he saith , Goe , and feed my sheepe ; if he goes , and feeds himselfe , and not the people ; if he feed them with stubble , and not with hay , hee doth not attaine his end ; and so may I say of every thing else ; of a scholler , a Magistrate , a husband ; they have severall places , and divers gifts given them , and all for their severall end , and if they aime not at their end , but worke for themselves , they are worthy to be destroyed : as a man , if hee hath an instrument that is crooked , and unfit for use , then hee casts it away , and taketh another ; but if it be fit , he will lay it up for use , and he will say , let it not be lost : so doth the Lord with men , if they be pliable to him , if they will worke for the end that he hath appointed them , then he saves and preserves them ; but if they will doe things for their owne end , it is the next way to destruction . For observe this ; for any man to do any thing for his owne end , is to arrogate that to himselfe , which is the Lords , who is without cause , which is an high kinde of idolatry . Let them consider this therefore , that labour that they may be rich , that labour that they might have outward excellencie , and to be something in the flesh , that labour only for outward honour , for places of imployment , and credit in all things ; so a scholler that is negligent , he saith , I shall make a shift to live ; but hast thou not another end ? art thou not made ? art thou not a creature ? is it enough for thee to live , and no more ? so they that have their estates provided for them , they care not for learning , they say , they can live without it ; but art not thou made ? and is not this thine end , to serve God and men ? So he that shall choose a calling or course of life , according to his owne fancie , not that which shall be serviceable to men , but that which pleaseth himselfe , let him aske himselfe this question ; Am I not made ? Am I not a creature ? have I no other end , but my selfe ? Therefore let men consider this , and looke to it ; have I not chosen this course of life , and have I not an end appointed to me ? That end is to be serviceable to God , and profit men : But if a man shall thinke with himselfe , what is the best way to live and provide for my selfe , and to get profit and wealth ; these are idolatrous and sinful thoughts . God may doe all things for himselfe , because he hath nothing above himselfe ; Object . but if thou dost so , thou provokest him to wrath exceedingly . Answ. But you will say , I doe all for this end , to serve God and men ? Thou that doest pretend this , that thou doest things to be serviceable to God and men , and not to thy selfe , thou shalt know it by this : 1 If thou puttest thy selfe to things that are above thee , it is a signe that thou doest it not for his sake , that hath appointed thee , but for thine owne . 2 If thou art fit for an higher place , if thou restest in things that are beneath thee , for thy greater profit , thou seekest thy selfe , and not the Lord. 3 If thou doest resist the providence of God , that when thou hast a calling , and art put in it , and thou puttest thy selfe out again for thy advantage , then thine end is thine owne selfe . Paul when he went to Macedonia , hee found but bad entertainment there , yet he went , because he was sent . So Iohn , he went to Pathmos , where the people were but few , and barbarous , yet he obeyed God , and went. Eliah , when he was sent to Ahab , and to prophesie to the Israelites , among whom , for all that hee knew , there was not one soule , that did not bow his knee to Baal . Ezekiel and Isaiah , when they went to harden the people to destruction , yet they went willingly , because the Lord sent them ; it was an argument that they did it not for themselves . A servant is not to doe his owne worke , he doth it as his master will have him to doe it ; if he doth the things that his master bids him , and saith , I am his servant ; and if he bid me to goe , I will goe , or if he bid me come , I will come ; if he bid me to keepe within doore , and to doe the meanest works , I will doe them ; this is an argument that he doth not seeke himselfe . When a man is thus dependent upon God , willing to take imployment , not above him , nor below him , nor resist his providence , but willing to be guided by him , it is a signe that he seekes the Lord , and not himselfe . 4 Besides , let a man consider what he doth in these services that immediatly concerne the Lord himselfe . If a man shall study much , and pray little ; if a man shall spend all his time in his calling about worldly businesse , and little time for duties to build up himselfe in knowledge , as in prayer and reading , &c. it is a signe that he doth it , not for the Lord , but for himselfe ; for he that seekes not the Lord , in that which is done to his person , he doth it not in that which is done in outward workes ; he that will not be faithfull in the greater , and that which God doth immediately command in his worship , he will never be faithfull in those things which are further off , that are of lesse consequence , Act. 6.4 . It was an argument they gave themselves in integrity , to the ministry of the Word , because they gave themselves to prayer as well as it ; they did , as it were , divide the time between both ; if we were to preach only , say the Apostles , we could then wait upon Tables , but one halfe of our time is to be taken up in prayer , the other in preaching : and if you thus divide the time , it is a signe you look to the Lord. 5 Besides , consider what it is that troubles thee ? what a man aimes at , if he lose his end , that grieves him , when his worke is done ; if this be thy trouble that thou hast lost some credit , or profit , then thine end is thy selfe ; but if this be thy griefe , that thou hast not done it in such m●●sure , that others may receive profit and advantage by it , it is a signe that thou diddest it not for thy selfe , but for Gods glory . 6 Besides , if a man considers what it is that doth make things pleasant , and gives amabilitie to that , which is harsh in it selfe . Labour in it selfe is sweet to no man , unlesse there be something in it that sweetens it : now consider what that is , if in it thy eye is upon thy wealth , that comes by it ; if thou studiest hard , and if thou preachest much , and it is for the praise of men , thou seekest thy selfe , and thy reward is in it ; but if thou lookest up to the Lord , if thou doest it , because he sees it , and knowes it , and that he may say ; I know thy worke and thy labour ; it is a signe that thy end in it , was the Lord , and not thy selfe . 7 From whence doest thou looke for wages ? from God or from men ? Whence come those complaints of the unthankfulnesse of friends and pupils , and those we doe good to ? but because we looke to men , and not to God. For if we did looke to God for our reward , their thankfulnesse or unthankfulnesse would be of small moment to us : for doth the Nurse nurse the childe for it own sake only ? doth shee looke for reward from the child , or from the mother that putteth it to nurse ; if you look for your reward from men ; they are your end ; but if you looke for it from the Lord , their encouragements or discouragements will not much move you . 8 Againe , consider wherin thy minde resteth , for that which a man makes his end , therein his minde resteth , and in nothing besides : a husband-man , though he doth plow and sow , &c. yet he rests not til he comes to the harvest : he that hews stone , and squares timber , doth it , and stayes not till the house be built : therefore , doe thou consider with thy selfe , in all thy workes , what it is that gives rest to thy thoughts ; if thou doest say , I have now wealth and riches enough , and means enough , I have gotten what I aimed at , and now my soule is at rest ; if thou sayest , I have now honour and name enough , my children be well provided for ; and therefore your soule rest in this ; then this was your end , and not the Lord ; wheras you ought to say , though I have provided for my children , yet doe they feare the Lord ? are they brought home to him ? My trade hath brought me home much , but how serviceable have I been with it ? I have much credit and estate , but what glory hath it brought to IESVS CHRIST ? So he that is a Minister ; it is true , I have enough , enough credit , enough for estate ; but what is this ? have I brought any glory to the Lord ? have I converted any ? if thy heart can have no rest , but in the Lord , and in the things that belong to the Lord , it is an argument that thine eye was upon him . Remember this , that seeing we are made , seeing we have an higher cause , and that to be without cause belongs to God alone ; therefore wee must carry our selves as creatures ; as it is said of David , he served his time ; hee did nothing for his owne end , but he carried himselfe as a servant , he did not say ; I will have so much pleasure , and then serve God ; he did not cut the Lord short , but he served his time , he gave the Lord the whole day . It was the comfort that IESVS CHRIST had , when he was to goe out of the world , Iohn 17.4 . I have glorified thee on earth , I have finished the worke that thou gavest me to doe ; that is , I was as a servant , and I chose not my worke , but it is that which thou gavest me , and I have not done it by halfes , but I have finished it ; therefore glorifie thou me . So , if thou canst say it , when thou goest out of the world , that will be thy comfort at that day ; but if not , remember that it is the Lords manner of dealing , when men will seeke themselves , and their owne end ; he layes them aside , as we doe broken vessels , fit for no more use , and he takes another . If there be any here , that can say so , that the Lord hath laid thee aside , and taken thy gifts from thee ; remember , consider with thy selfe , that hadst thou used them to his glory , and made him thy end , be sure that he would not have laid thee aside , but that he would have used thee . Beloved , we see it by experience , that men of small parts , yet if they had humble hearts , and did use them in the simplicitie of their spirits to Gods glory , then he hath enlarged them , and used them in greatest imployments . Againe , on the contrary side ; men of excellent parts , they have withered , because they did not use them to Gods glory , therefore he hath layd them aside as broken vessels . THE NINTH SERMON . EXODVS . 3.13 , 14 , 15. 13 And Moses said unto GOD ; behold , when I come unto the children of Israel , and shall say unto them ; The GOD of your Fathers hath sent me unto you , and they shall say unto mee , What is his Name ? what shall I say unto them ? 14 And GOD said unto Moses , I AM THAT I AM. And he said , Thus shalt thou say unto the children of Israel ; I AM hath sent unto you . 15 And GOD said moreover unto Moses , Thus shalt thou say unto the children of Israel ; The LORD GOD of your Fathers , the GOD of Abraham , the GOD of Isaac , and the GOD of Iacob hath sent me unto you : this is my Name for ever , and this is my memoriall unto all generations . The third Attribute of GOD. WE come now to a third Attribute , and that is the Eternity of GOD ; for God doth not say , He that was , but He that is , hath sent me unto you . He that is without all cause , the efficient and finall , he must needs be eternall ; he that hath no beginning nor end , must needs be eternall : and besides , in that he saith , I am that I am , not , I am that I was , it must needs be that hee is without succession . Therefore from hence we may gather , that GOD is Eternall . In handling of this point , we will shew you , First , wherein this consists . The reason , why it must be so . The differences . The consectaries , that flow from these distinctions of eternitie . For the first , you must know , that to eternitie these five things are required : It must not only have a simple , but a living and most perfect being . For eternity is a transcendent property , and therefore can be in none , but in the most excellent and perfect being , and therefore it must be a living being . This we have expressed in Isai. 57.15 . Thus saith the high and loftie one , that inhabiteth eternitie , whose name is Holy , I dwell in the high and holy place , &c. As if he should say ; there is no house fit for him to dwell in , that is high and excellent , but only the house of eternitie . Where eternity is compared to an house or habitation , to which none can enter , but God himselfe , because he onely is high and excellent ; all the creatures are excluded out of this habitation . It is required to eternity , that there be no beginning ; which description you shall see of it in Psal. 90.2 . LORD , thou hast beene our dwelling place in all generations ; before the mountaines were brought forth , or ever thou hadst formed the earth , or the world ; even from everlasting to everlasting thou art GOD. And here also you have the third expression ; and that is , to have no ending , he is not only from everlasting , but to everlasting . There is no succession : as , suppose all the pleasures that are in a long banquet , were drawne together into one moment ; suppose all the acts of mans understanding , and will , from the beginning of his life to the end , could be found in him in one instant ; such is eternity . God possesseth all things altogether , he hath all at once , Ioh. 8.58 . Verily , verily I say unto you , before Abraham was , I am : As if hee should say , there is no time past , present , or to come with me ; he doth not say , before Abraham was , I was , but I am , and therefore he is eternall . He is the dispenser of all time to others ; he is Lord of all time , al times do but issue out of him , as rivers from the sea ; he dispenseth them as it pleaseth him , Psal. 90. compare verse 2. and 3. together , Before the Mountaines were brought forth , &c. even from everlasting to everlasting , thou art GOD. Thou turnest man to destruction , and sayest ; returne yee children of men . He sets time to the sonnes of men ; where we shall see that this is the property of him , that is eternall , to set times and seasons to men , &c. The reason why God must be eternall , is this , because he is what he is of himselfe , he is without all cause , and therefore can have no beginning or ending ; and therefore he must of necessitie be without all motion , and without all succession , for all succession presupposeth motion , and all motion presupposeth a cause and effect ; for whatsoever is moved , is either moved from no being to a being , or from an imperfect , to a more perfect being ; that is , to be moved to an higher degree : now God that hath nothing in him to be perfected , is not capable of a further and higher degree . The third thing is the difference betweene the eternitie of God , and the duration of all creatures , which consists in these particulars : They , even the best of them , have but an halfe eternitie , they are not from everlasting , though they are to everlasting . That eternall duration that they have , is not intrinsecall to them , it is dependent , they receive it from another . They cannot communicate it to another , nor extend it beyond themselves ; the Angels , though they bee eternall , yet they cannot make other things to be eternall ; God onely can doe this . All the acts of the creatures , all their pleasures and thoughts , and whatsoever is in them doe admit a succession , a continuall flux and motion ; but in God it is not so ; he is as a rocke in the water that stands fast though the waves move about it ; so is it with God : and though the creatures admit of a continuall flux and succession about him , as the waves doe ; yet there is none in him . And these are the differences betweene the eternity of God , and the duration of all the creatures . Now followes the fourth thing . The consectaries that flow from hence , they are these two : If this be the eternity of God , then to him all time , that is to come , is , as it were , past , Psal. 90.4 . A thousand yeares in his sight are but as yesterday , when it is past : that is , a thousand yeares that are to come , thay are to him as past ; they are nothing to him . And againe , a thousand yeeres that are past , are as it were , present to him , as we heard before : Before Abraham was , I am : For he possesseth all things together ; by reason of the vastnesse of his being , to him all things are present . As he that stands upon an high mountaine , and lookes downe ( it is a simile that the Schoole-men often use ; ) though to the passenger that goes by , some are before , some behinde , yet to him they are all present . So though one generation passeth , and another commeth ; yet to God , that inhabits and stands upon eternity , they are the same , they are all present , there is no difference . And then this followes from hence , that to God no time is either long or short , but all times are alike to him ; therefore he is not subject to any delayes or expectances ; he is not subject to any feares , for they are of things to come ; nor to the translation of griefe , or pleasure , or the losse of any excellencie , that before hee had not , as all creatures are ; therfore we should consider of the excellencie of God , to give him the praise of it : this use is made of it , in 1 Tim. 1.17 . Now unto the King eternall , immortall , invisible , and the only wise GOD , be honour , and glory for ever and ever , Amen : As if he should say ; this very consideration , that God is eternall , should cause us to give him praise : and so is that in Isai. 57.15 . Eternitie makes that which is good , to be infinitely more good than it is , and that which is evill , to be much more evill ; and that not onely in respect of duration ( that which is good for a weeke , is better for a yeare ; and an evill , when it continues an infinite time , it is infinitely more evill , ) but also in regard of that collection into one , which is found in those things that continue to eternitie : as when all joyes are collected into one heape , and all griefe into one center ; so that you shall joy as much in one instant , as ever hereafter ; so that though the thing be still but the same , yet the continuance makes it infinitely more good . Vse 1 Seeing eternitie is a propertie of God ; wee should learne hence , to minde most the things that are eternall , for they are , of all other things , of the greatest moment , because they doe most participate of this transcendent propertie of the almightie . God is eternall , the soule is eternall , heaven and hell are eternall ; therefore they are more to be regarded of us . You shall see this in 1 Ioh. 2.17 . as a reason why we should not minde the things of the world ; because the world vanisheth , it passeth away , and the lusts thereof ( saith the Apostle ; ) that is , looke upon all the things below , and both the things passe , and your affections and desires passe , that which you love to day , to morrow you will not love ; therefore love them not , regard them not , for they are of a flitting and passing nature , but he that doth the will of the LORD abides for ever ; and therefore we are to minde such things most : such as the King is , such are his subjects , and such are the rewards and punishments that he gives . Now God , hee is eternall , 1 Tim. 1.17 . To the King eternall , immortall , invisible , and only wise GOD , be honour and glory for ever . And as he is an eternall King , so he hath given to us , his subjects , to be eternall , as the soule is ; and he hath given punishments , and rewards eternall ; hell is an everlasting prison , and heaven is an eternall Palace ; therefore these are the things most to be regarded of us . And if wee would but throughly consider that these things are eternall , it would effectually draw our mindes to the things that are above . A man that comes to an Inne , if he can get a better roome , he will ; if not , hee can be content with it , for hee saith , it is but for a night ; so your habitation here is but for a night : if you can have a better condition , use it rather , but if not , be not much moved , for it is but for a night . In worldly things the shortnesse of them makes us to undergoe them cheerefully . An apprentiship that is hard , a man will indure it , for hee saith it is but for a time ; so things that are pleasant , if they be but of short continuance , wee regard them the lesse . Now our time that we have here , in respect of eternity , is shorter than an apprentiship , nay , than a night , nay , shorter than an houre . Now put the case , that a man should have an houre given him ; and it should be said to him ; as thou spendest this houre , so thou shalt live all thy dayes ; what would not a man doe , or what would he not suffer ? how carefull would he be to spend this houre well ? Now this life is not so much as an houre to eternitie ; and therefore why should we not be carefull how we spend this houre , seeing it shall be with us for ever according as wee spend it ? 1 Cor. 9.25 . Every one that striveth for the mastery is temperate ; now they doe it to obtaine a corruptible crowne , but we an incorruptible . Thus he reasoneth , If men that use these Olympian gaines , if they will endure so much hardship and abstinence , accustome their bodies to heat and cold for the race before-hand , and doe all but for a crowne , that will last but this life at the most ; and shall not we ( saith he ) for an incorruptible crowne ? Beloved ; If wee would sit downe but one halfe houre , and consider seriously what eternity is , it would make us to neglect all temporary things , which now we are so affected with . It is eternitie , my brethren , and the consideration of it , that doth set an high price upon grace , and gives the just weight to sinne , but it makes all other things exceeding light ; for this is a true rule ; that untill we come to apprehend sinne , as the greatest evill in the world , we are not truly humbled , and it is eternitie that makes it to be so ; for ( as was said before ) eternitie makes an evill infinitely the greater . Now if you looke upon all other things , as honour , and disgrace , and the favour of men , they reach but a little way , but to the end of this life , at the utmost ; but if you looke to the reach of grace and sin , they reach ( as it were ) a thousand thousand miles beyond it . Grace reacheth to eternitie , and sinne reaches to eternitie , and therefore these are the things that a man should be busied about . What a shame is it for a man to grieve for some outward crosses , and to rejoyce much for some preferment here ; and not to regard or be affected with eternity : It is the phrase that the Apostle Paul useth , he cals it mans day ; I care not to be judged by mans day ; and indeed it is but a short day ; and what is it to that eternitie I looke for ? What is it to that God , with whom I must live for ever ? therefore I care not what men say of me , but I rather thinke what the eternall God thinkes of me , and what will be thought of mee in that Kingdome where I must live for ever . If a man were in Turkie , or in some other remote place , to trafficke there a while , hee would not care what the men of that place thought of him , for hee saith , this is not the place where I must live : so doe you but consider , that this is not the place where you must live , and then of what moment will it appeare to you , what men say of you ? Beloved , if the soule were mortall , there were some reason that you should make provision for it here ; but seeing it is immortall , you ought to make a proportionable provision for it , even for ever : for the body you are apt to make provision , a viaticum beyond the journey ; but consider , that you have an immortall soule , which must live for ever , and you must make some provision for it , to carry it so long a journey . It is our Saviours exhortation , Ioh. 6.27 . Labour not for the meat that perisheth , but for the meat that endures to everlasting life , &c. As if he should say ; if you had no other life to live but this , then you might seeke the things of this life , as glory , honour , pleasure , &c , but these things perish , and the taste of them perisheth , as the sweetnesse of meat in the eating ; but ( saith our Saviour ) seeke those things that will abide for ever : you have an everlasting life to live , therefore you must make some provision answerable thereunto : As for the body , the soule weares it but as a garment , and when it is worne out , the soule must have a new suit of apparell one day . Well , seeing God hath brought this point to our hands this day , let me but prevaile with you so farre , as to set some time apart the following weeke , where you may enter into a serious consideration of eternitie , the very thinking of it , will be of great moment to you ; for looke what the object is , such is the soule , about which it is conversant ; high objects lift up the soule to the Lord , and make the minde answerable to them , and low objects make the minde like to them . Now eternitie is an high object , and it will worke in men high mindes ; and hence it is , for the want of this consideration , that when a man comes to die , and sees eternitie before him , how it doth then so amaze the soule of man ? I have seene it by experience : I knew one who said , If it were but for a thousand yeares , I could beare it , but seeing it is to eternitie , this amazeth me . Behold , if you would consider , that after many thousands of yeares are past , yet you are to begin as at the first ; if men did consider this seriously , would they let their eternall estate depend so upon uncertainties . And let them consider this , that are yet strangers to the life of God , that if death should come , they should not escape eternall death : it is good to keepe our thoughts upon this , and it would make us not to hasten after the things of the world , as we doe ; and for thy sinne thou dotest on so , there are three things to be considered in it : First , the pleasure of it ; is as the speckled skin of the Serpent : Secondly , the sting of sinne : and thirdly , the eternity of that sting . Now looke not thou upon the pleasure of sinne , that endures but for a season , but consider the hurt that comes from sinne , and then consider the eternity of it : a candle in a darke night makes a great shew , but when the Sunne comes , it vanisheth , and is nothing ; so would all these things that wee doe so affect now , if they come before eternity in our thoughts : it is great wisdome in this kinde to husband our thoughts well , 1 Cor. 7.29 , 30 , 31. Vse this world , as not using it , for the fashion of this world passeth away : that is , minde them not much , be not much affected with them , one way or other , either in joy or griefe , let them be such as if they were not ; for why ? they are temporall things , passing things , things that continue not : for that is the thing I gather out of that place , that the Lord would not have our thoughts to be bestowed upon them , but so remissely , as if not at all , because there are eternall things , and set your minde upon them , for the time is short : As if he should say , thou hast not so much time to spare ; the time is short , and you have businesse enough another way ; there is water little enough to runne in the right channel , therefore let none runne beside ; and the things that should take up your minds , are sin , and grace , things that are eternall . It is a pitifull thing that the noble intentions of eternall mindes should be bestowed so ill upon these flitting things , which are nothing to eternity ? A man that hath not much mony in his purse , but onely for to provide necessaries ; when one comes and askes him to borrow any , he will say ; I have no more than to buy me food and rayment , or if he hath his rent to pay , and no more ; if one should come to borrow any of him , he saith , no , I have no more than to pay my rents . So saith the Apostle there ; you have no such spare time , no such spare affections , that you can bestow them else-where , but bestow them upon things that endure to eternall life . And further to move you to this , consider the shortnesse and vanity of this life , how all mankinde are hurried and rapt with a sudden motion to the west of their dayes . Our fathers went before us , we follow them , and our children follow us at the heeles , as one wave followes another , and at last we are all dashed on the shore of death : and withal , consider the vanity that al conditions are subject unto ; whether they be mountaines or valleyes ; if mountaines , they are subject to blasts , to be envied ; or if valleyes , to be over-drowned , oppressed , and contemned ; yea , the things that we prize most , honour and pleasure ; what doe they but weary us , and then whet our appetite to a new edge ? Consider the men that have beene before us ; many men that have beene like a greene tree , but now the floud of their wealth is dried up , they and their goods have perished together . Consider in the second place , what eternity is ; here the body is corrupted with diseases , and the soule subject to vexation ; but that life is sure , composed and constant , and there is no variablenesse in it ; and if we desire life so much , why doe we esteeme this life that is but a span long , and neglect that which is so spacious . Consider the errand , upon which you are sent into this world , and be not put aside from it , by any needlesse occasions ( as they are all when they come into competition with this ) which hinder our thoughts , and our actions , as farre as they belong to eternity : and indeed all the world spend too much of their time upon by-businesses , and they are hampered with them before they are aware , still making our selves new worke ; so that we make this life , which is short enough of it selfe , shorter than it is , wearying our selves with anxious griefes , labour and care : thus men did before us , and thus we are ready to doe , therefore we had the more need to take heed unto it . Vse 2 If God be eternall , then be not you offended , because you see that he stayes long , either in giving reward , or in executing judgement on men for their sinnes ; for with him no time is long , there is no succession with him ; therefore say not , because you feele nothing for the present , there are great promises made , but you finde no performance ; and there bee many judgements threatned , but none executed ; doe not you therefore say , that your rewards are neglected , or judgement passed over , and that God hath forgotten . For here you see , that with God no time is long or short , there is no succession with him : you have the same use made of it , Isai. 40.27 , 28. Why sayest thou O Iacob , and speakest O Israel ; My way is hid from the LORD , and my judgement is passed over from my GOD ? There is the objection , that which is in the hearts of men : Now you shall see what answer is made to it in the following verse , Hast thou not knowne ? hast thou not heard that the everlasting GOD the LORD , the Creator of the ends of the earth fainteth not , neither is weary ? there is no searching of his understanding . The meaning is this ; To us indeed the time is long , either when reward is deferred , or when the punishment , or the execution of sentence against evill works is deferred ; but with God it is not so . Now that which makes it seeme long to us , is , 1 Partly the passions , and restlesnesse of the mind , ( for that is motion ) but God , he is without al motion or passion , and therefore nothing is long . 2 Againe , not only we are subject to motion , but the things that we have to doe with , they are subject to motion , and passe away , and therefore they seeme long to us : for time , you know is nothing else but the measure of motion ; and therefore where there is motion , there is time , and no while else . Now to us that are in motion , and to the things that we have to doe with , a thousand yeares are a thousand yeares ; but in God there is no motion , nor flux ; and therefore a thousand yeares with him , are but as one day : God is neither in motion himselfe , nor are other things as in motion to him ; but wee are moved , and the things we have to doe with , are moved ; and if either , there must be motion , for if the ship moves : though the waters stand still ; or if the waters move , though the ship stand still , there is motion ; but God stands still , and all things stand still to him likewise . Doe not wonder therefore that the Churches lye so long in misery , that the injuries of the Saints are so long unrevenged , doe not accuse God , doe not mistake him , doe not thinke amisse of him , doe not thinke that hee is forgetfull , and doth not remember , that hee is slacke , and doth not regard , that hee cannot , or will not helpe . Beloved , it is not so ; you shall see the very same use made of it , 2 Pet. 3. if you compare vers . 4 , and 8 , 9. together : In the latter dayes there shall come scoffers , &c. saying , where is the promise of his comming ? for since the Fathers fell asleepe , all things continue as they were from the creation , vers . 8 , 9. But be not ignorant of this one thing , that one day is with the LORD as a thousand yeares , and a thousand yeares as one day . The LORD is not slacke concerning his promise ( as some men count slacknesse ) but is long suffering to us-ward , not willing that any should perish , but that all should come to repentance . It is not slacknesse in God : For ( saith the Apostle ) a thousand yeares with him are as one day . We thinke it a great matter , that the Church should lye so long , and cry , How long LORD ! and yet no remedie , saith the Apostle , thinke not much at it ; For a thousand yeares with him are but as one day . Vse 3 If God be eternall , then consider with whom you have to doe , even with him whose love and enmity are eternall ; with him , whose soveraignty and power is eternall : if a man be angry , we regard it the lesse , if we know it is but for a fit ; but consider what it is to have to do with him whose love and enmitie are eternall . Therefore learne , not to regard men as wee doe , but to regard the Lord only , and that in these three respects : 1 Learne to trust the Lord , and not man , for God is an everlasting refuge , Psal. 146.3 , 4. Put not your trust in Princes , nor in the son of man , in whom there is no helpe , &c. that which they can doe for you , is but for this life at most ; trust in him that is able to defend you for all eternitie ; for he that made heaven and earth , hee continues for ever . This use you have made of it in Psa. 90.1 . LORD , thou hast beene our habitation for ever and ever : as if hee should say , Lord , thou wast an habitation ( that is , a refuge , as our house is ) to the Churches , thou wast so in Abrahams time , in Pharaohs time . Consider , that God is not onely an habitation to his Church from generation to generation , but also from everlasting to everlasting . 2 Learne from hence likewise to feare him ; feare him that can cast body and soule into hell for ever ; his eternity should make us to feare him . Feare not man , Isai. 5.13 , 14. Why ? because he is of short continuance : and if he can do you any hurt , it is but for a short time , for he shall be made as the grasse ; but feare the Almighty GOD , who laid the heavens , and stretched the foundations of the earth . Vse the Lords arguments , they are the arguments that can work on the soule ; it is the holy Ghosts argument why we should feare him , because he is eternall , as the opposition in that place shewes . 3 Labour to serve him , 1 Ioh. 2.17 . The world passeth away , and the lusts thereof , but hee that doth the will of the LORD abides for ever ; that is , the world cannot make you to abide for ever , it passeth away ; if you fulfill the lusts thereof , if you fulfill your owne will , you are not able to continue your selves , but you will passe away : what should wee doe then ? why , fulfill the will of the Lord , consider what he would have you doe , and so you shall abide for ever . Vse 4 If God be eternall , then we should learne hence to comfort our selves , when we looke upon the mutabilitie that we and all creatures are subject unto in this vale of misery , it is a thing that may comfort us exceeding much ; if wee serve him who is constant , without change , who is eternall , that can make up the changes that we are subject unto ; it is the use that is made of it , in Psal. 102.11 , 12. My dayes are like a shadow that declineth , and I am withered like grasse ; but thou , O LORD , shalt endure for ever , and thy remembrance unto all generations . Why doth he put these two together thus ? my shadow , and Gods enduring for ever , &c. as if he should say , this is my comfort , that though I am of short continuance , yet God with whom I shall live for ever , hee is eternall , and abides for ever . It is as if the beame should reason thus ; though I am brickle and fading , yet the Sun that maintaines me , abides for ever : or , if the streame should reason thus ; though I may be dried up in Summer , yet the fountaine that maintaines me continues for ever : So , though men be subject to change , yet the Lord , that maintains them , is immutable , and abides for ever . You that have the life of Christ in you , have the beginning of this eternity ; and though the old building be pulled downe , yet you have a building not made with hands , eternall in the heavens ; even as when one skin fals off , another comes on : and what though the outward man perish ? yet the inward man growes daily more and more , till it come to perfection . This is not only a comfort to us , but also it is a great motive , and we should use it as a great argument to God ; that because we are subject to change , yet because hee is immutable , therefore he should helpe us , Psal. 102.26 , 27. The heavens shall wax old , as doth a garment , but thou endurest for ever and ever ; therefore cast me not off in the midst of my dayes : as if he should say , Lord , thou hast Time enough to bestow , thou art full of eternitie ; the heavens that seeme to be of long continuance , yet are nothing to thee ; therefore I pray thee to fill up my wants , and make me eternall with thee ; so because thou inhabitest eternity , therefore comfort mee , Isai. 57.15 . Seeing God is eternall ; learne hence to know that he is the Lord of all Time. Vse 5 Doe not thou looke upon Time as belonging to thee , but to him , he overflowes all ; it is the phrase used in Psal. 90.5 . Thou carriest them away as with a floud , they are as sheepe , &c. that is , all times are subject to him , he over-reaches them , and makes them long or short , as it pleaseth him ; he is not only in himselfe eternall , but hee is the lord of all , and hee disposeth all times , and appoints the seasons to every thing : if hee be thus , then take heed of looking upon future times , as thine owne ; thou breakest in now upon the Lords prerogative , if thou looke upon future times as thine , and sayeth with the rich man in the Gospel , now soule take thy rest ; this is sacrilege against God. It is , as if a man should say , I have three thousand acres of land , when he hath not three foot , or if a man should say , I have three thousand pound , and hath not three pence . It is the use made of it in Iames 4.13 , 14. Goe to now yee that say , to day , or to morrow , we will goe into such a Citie , &c. Whereas yee ought to say , if the Lord will , we shall live , and doe this or that , if hee will give us leave to come in upon his ground . This phrase is out of use with many men , as clothes that are out of use , we are unwilling to weare them ; but Christians should bring them into use againe , and say , if the Lord please ; let them labour to doe this in feare and trembling . Thou shouldst thus thinke of time , thou shouldst looke upon it , as on a large field , given by God , and nothing of it belonging otherwise unto thee ; and looke what ground the Lord God gives thee , thou art to sow seed in it , and apply it to seeke him , that thou mayest receive an harvest in future time ; and let men not say , I will repent and turne to God hereafter ; but doe it presently in feare and trembling . Boast not of time ; why doest thou deferre the time ? thou breakest into the Lords right , and oftentimes he cuts thee off for it , because thou breakest into that , which doth nothing belong unto thee . THE TENTH SERMON . EXODVS 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM : And he said ; thus thou shalt say unto the children of Israel , I AM hath sent me unto you . WEE come now to the next Attribute ; and that is the Simplicity of God : he is without all composition , without any parts , not having soule and body , as we have , not being compounded of substance and accident , as we are , but hee is simple , without all composition . Which I gather out of these words ; I AM , WHAT I AM : that is , whatsoever is in mee , it is my selfe . I am a pure act , all being , a whole , entire , simple , and uniforme being , without parts , not like to the creature : for the best of them is compounded of actions , and qualities , but whatsoever is in me , it is my selfe . Now in this simplicity , and immixture of God , wee will first fall upon that which the Scripture sets downe in plaine words , Iohn 4.24 . God is a Spirit : that is , he is not mixt , he is not compounded of body and soule , as men are , but he is a Spirit . The word Spirit , both in the Hebrew , Greeke , and Latine tongue , doth signifie , breath . A breath is indeede a body , but because it is the finest body , the most subtile , and most invisible , therefore immateriall substances , which we are not able to conceive , are represented to us under the name of a spirit , or breath . Besides , this is to be added ; though God bee said to be a spirit , yet he is not properly a spirit as Angells are ; for an Angell is a creature , and though it want a body , and be a spirit , yet it is a created substance : but yet because that is neerest to the pure , and incomprehensible nature of God , therefore he calls himselfe a spirit , as Angells are , and our soules are . To shew you what a spirit is , these foure things are to be considered . 1 It is proper to a Spirit to be invisible , impalpable , not to bee discerned by any sense . Therfore Christ bids his Disciples to feele him : Behold my hands , and my feete ( saith he ) that it is I my selfe , handle , and see ; for a Spirit hath not flesh and bones as I have . A Spirit is that which is drawn from the sight of any corporeall sense whatsoever , and in this sense God is called a Spirit , because he is invisible : and therefore Moses is said to see him that is invisible , not by any bodily eye , but by the eye of faith . 2 , Every Spirit moves it selfe , and other things also : The body is but an earthy piece , that is not able to stirre it selfe at all , as you see it is when the soule is gone out of it , it is the spirit , that both moves it selfe , and carries the body up and downe where it listeth , and it moves it selfe with all speed , and agility , because it finds no resistance . Bodies , beside their elementarie motion vpward and downeward , have no voluntarie motion , they cannot move themselves whither they will , as spirits doe ; And this I gather out of Ioh 3.8 . the Holy Ghost is compared to the wind , that blowes where it listeth . 3. It is the propertie of every Spirit to move with exceeding great force and strength , and with much vehemency , so that it farre exceeds the strength of any body . Therefore in Isa : 31.3 . speaking of the strength of the Aegyptians , he saith , that they are flesh , and not spirit : as if hee should say ; all flesh is weake , but the spirit is strong . Therefore you see , the Divells , that are spirits , what strength they have ; and the man in the Gospell , that was possessed , it is said that he could breake the strongest bonds , and you see it commonly in those that are possessed , and you read , how he threw downe the house over Iobs children . This is the strength of the spirit exceeding the strength of any body . 4 It insinuates it selfe , and enters into any bodily substance , without all penetration of dimension ; that is , it is not held out of any place , by reason of a body , that is in it ; it may be in it , though the place be otherwise full : as , you see , the soule is in the body , you shall find no where an emptie place , the body is every where whole ; yet the Spirit insinuates it selfe in every part , and no body can keepe it out . And so is God ; he is invisible , not seene by any eye , hee moves himselfe , and all things in the world , as he lists ; and he doth what he doth with exceeding great strength ; and then , hee fills every place , both heaven and earth ; what bodies soever be there , yet he may be there notwithstanding . And thus you see in what sense this is to be understood , God is a Spirit Now we will come to apply this . Vse 1 If God be a Spirit , first then this we may gather from it : 1 That his eye is cheifely vpon the spirits of men . There are many things in the world , which his hand hath made : but that which he chiefely lookes to , is the minde , and spirit of man. Whereas a man consists of two parts , a body and a spirit , it is the spirit that is like to God : and in regard of the spirituall substance of the soule , it is said to be made after his Image , and therefore in Heb : 12 , God is called , the Father of Spirits : Why ? He is the Father of the body also , he made that , but the meaning is , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Father over them , because he guides and nurtures them , being most like to himselfe : as the sonne is like the father , so they are like to him , and therefore hee most regards the spirits of men . As you may see when Samuel went to anoint David King , and all the sonnes of Iesse came before him , those that were much more proper than David , God tells him , that he did not looke upon the persons of men , nor upon their outward appearance , hee heedes them not ; what doth he then ? he sees the soule and spirit of man ; the Lord looketh upon the heart , and according to that hee judgeth of them , 1 Sam. 16.7 . Now , if his eye be chiefly upon the spirit , thou shouldest labour to let thine eye be chiefly still upon thy spirit , and so thou shalt most please him . Let thy eye be upon thy soule , to keepe it cleane , that it may be fit for communion with him , who is a spirit . This should teach you to looke to the fashion of your soules within , because they are likest to him , and carry his image in them ; he is a father of them in a speciall manner , and they are that whereby you may have communion with him , in that which is most proper unto him , in spirituall exercises and performances . Object . But , you will say , what is it that you would have us to doe to our spirits , to have them fit for the Lord , that he may regard them , and that they may be like to him ? Answ. 1 1 Thou must scoure and cleanse them from all filthinesse . 2 Cor. 7.1 . Having therefore these promises , ( dearely beloved , let us cleanse our selves from all filthinisse of the flesh , and spirit , perfecting holinesse in the feare of God. There is a pollution , which the Apostle speakes of , which pollution he divides into two kindes , of the flesh , of the spirit : both of these , thou must labour to bee cleansed from , but specially that of the spirit , if t●●n wouldst have it fit to have the Lord to delight in : for he being a Spirit , doth most regard those actions which are done by the Spirit , and therefore that is the thing that mainely thou shouldst looke to . Object . But what is that pollution of spirit , or what is that which doth defile it ? Answ. Every thing in the world defiles the spirit , when it is lusted after . 2 Pet. 1.4 . Having escaped the corruption that is in the world through lust : that is , the world , and all things in the world , and all the parts of it , they doe then corrupt the spirit , defile , and soile it , when the soule of man hath a lust after them . You might medle with all things in the world , and not be defiled by them , if you had pure affections , but when you have a lust after any thing , then it defiles your spirit ; therefore in Titus 1.15 . the Apostle speakes of a conscience defiled . And in Matt. 15. 19. saith our Saviour : out of the heart proceede evill thoughts , murthers , adulterers , fornications , thefts , false witnesse , blasphemies ; these are the th●●gs wh●●h defile a man. He doth not speake onely of actuall adulterie , or murther , but even of the si●●ull dispositions of the soule : even these are things that defile the spirit in Gods sight , who lookes upon them as you doe upon outward filthinesse with the eyes of your body : So that every inordinate lusting of the soule , doth defile the soule . Object . But is not this rule too strait ? We are commanded not to murther , nor to commit adultery : this is the commandement : and why should you say , that every disordered affection doth defile the soule , and that it is more regarded by God then the outward actions ? Answ. You must know that the tenth commandement doth strike against these abominations : Thou shalt not lust , and so it is translated : Rom. 7 : so that these lustings of the spirit , are those that defile the soule . You see that God hath spent a whole commandement against them . And indeede , all the actuall sinnes committed by us simply considered in themselves , as committed by the body , are not so hated of God , as the pollution of the spirit is . Nay , I dare be bol●● to say , that the act of adultery , and murther , is not so abominable in Gods eyes , as the filthinesse of the spirit ; this is more abominable in the sight of God , who is a spirit , than the act of the body ; for it is the spirit that he mainly lookes to . Indeed the act contracts the guilt ; because the lust is then growne up to an height , so that it is come to an absolute will and execution . Therefore , if these lustings doe presse into the soule , wee should put them out againe , and reject them with shame and griefe : for GOD is a Spirit , and beholdes the continuall behaviour of thy spirit . Againe , the injury which you offer to others , though in it selfe it be a great sinne , yet that inward brooding of it in thy heart , plotting mischiefe , that boiles within thee , while it hatches rancour and revenge , this is that which he hates , though thou shouldest never commit any actuall sinne this way . Iam. 4.5 . you have this phrase used , The lust of the spirit to envie : that is , the bent of the spirit , and inclination of the minde , which lookes upon the gifts of others , whereby it overshines them , so that they lust to have that light put out , that their candle might appeare above it ; though they act nothing , yet this is abominable to him . And that I might not deliver this without ground , consider : There is nothing so pleasing to God as a broken heart , Isa. 57. Now the breaking of the heart is nothing else , but the severing betweene the heart and sin . As when you see an artificers worke , wherein many parts are glued together ; if it should fall downe , or the glue be dissolved , then they all breake to pieces : and when the lusts that are in our soules are thus severed , this pleaseth the Lord ; not that the affliction of a mans spirit is pleasing to the Lord , but the separation of sinne from his soule , when the soder that joynes a sinfull action and the heart together , when this is dissolved , this doth please the Lord. And by the rule of contraries , if this be true , then it is true , on the other side , that when the spirit is glued by any lust to any inordinate thing , it is most hatefull to God : for the stronger the lust is , the stronger is the glue ; and therefore a man the more he is tyed to this world , and hath such strong lusts , the more hee hath this uncleannesse and pollution of spirit . And therefore as a broken heart is most acceptable to God : so a spirit that is knit to any inordinate object , by the thing , that it cleaves to , it becomes most hatefull and abominable to him . Consider , that although a lust left at liberty , when God hath taken off the chaine , and suffers it to doe what it will , doth contract more guilt , and doth indeede more hurt to mankind ; yet he that hath a heart as full of lust , and filthinesse , is no lesse abominable , and odious in Gods sight . Take a wolfe , that runnes up and downe , and kills the sheepe , that wolfe is abominable , and every one cries out against him ; but a wise man that sees a wolfe tyed up in a chaine , hates that as much as he did the other : for he knowes that he hath the same nature , and would doe as much hurt if he were let loose : So we may say of men , whose hearts are full of lusts , God it may be , hath tyed them up , so that they breake not forth ; yet these lusts are abominable and hatefull in his sight , though they doe not so much hurt , nor breake so many commandements . Therfore let them consider this , that live under good families , good Tutours , or in good company , cōmonly they are as wolves tied up , they cannot break forth so into outward acts , it may be , they are restrained by reason of some bodies favour that they would not lose , or the like , but yet they give way to the spirit within , that rangeth and lusteth up and downe ; and this is therefore defiled in Gods sight . Consider that these lusts of the Spirit , are full of the spawne , and egges of sinne ; that is , they are the mother sinne : it is pregnant with actuall sinne . Iam. 4.1 . From whence come warres and fightings among you ? come they not hence , even of your lusts that warre in your members ? Concupiscence is but as the lust of the Spirit , which concupiscence is full of actuall sinnes , and brings them forth when occasion is given ; Iam. 1.15 . And therfore it is more hated than an act is , which is but one , which hath not so much spawne in it : and therefore you ought to cleanse your spirit from this pollution . Quest. But how shall we doe this ? to get our spirits thus cleansed ? Answ. 1 You must search out the pollution of the spirit . For the spirit of a man is a deepe thing , and hidden , full of corners and cranne , a lust and pollution will easily hide it selfe in 〈◊〉 ; therefore thou must finde it out and confesse it . Doe as David ●●d , goe to God , and say , Lord search , and try me , see if there be any wickednesse in me ▪ as if he should say , if I could , I would search my owne heart , but I cannot doe it enough , therefore doe thou come and doe it ; I will open the doores , as a man useth to say to the officers that come to looke for a traytour , Doe you come in , and search if there be any here , I will set open my doores ; so faith David here . So , when a man would cleanse his heart from the pollutions of his spirit , let him doe on that manner ; remember , that to hide a traytour is to be a traytour himselfe ; therefore labour to finde it ; and , when it is found , confesse it to the Lord , and lay a just weight upon it . What though it never breakes forth into outward actions ? say to the Lord , O Lord , I know that thou lookest to the spirit , and art conversant about it : to have a polluted spirit , is an abomination to thee . This is a thing that we would doe , and wee are oftentimes to blame in this , in our prayers : for we confesse our actuall sinnes , and doe not confesse the pollution of our spirits to the Lord. Quest. But you will say , We would faine have some directions to finde out this uncleanesse of our spirits . Answ. Consider , what ariseth in thy spirit , when it is stirred at any time , and there thou shalt finde what the pollution of the spirit is . Set a pot on the fire , and put flesh into it ; while it is colde , there is nothing but water and meat : but set it a boyling , and then the scumme ariseth . It is a similitude used in Ezek. 24.11 , 12. I say , observe what ariseth in thy spirit , at any time , whē there is some commotion , when thy spirit is stirred more than ordinary , now every temptation is , as it were , a fire to make the pot boyle , any injurie that is offered to us , this makes the scumme to arise , now see what ariseth out there , and when any object comes to allure thee to sinne , see what thoughts arise in thy heart , as the thoughts of profit or preferment , so that when such an opportunity comes , it stirres the spirit , and sets it on boyling ; consider what then ariseth in thy heart , and thou shalt see what thy spirit is . And that which thou art to doe , when thou findest it , is to confesse it to the Lord , and suffer it not to come into outward act ; cast it out , suffer it not to boyle in : Ezek. 24.13 . When thou hast done this , thou must not stay here : but thou must labour to loathe and hate that pollution of spirit . There are two things to be hated by us ; the sinne , that we looke upon as a pleasant thing ; but there is besides , thy inclination to that thing , and that is the pollution of thy spirit , and that thou must hate and loathe ; thou must not onely hate the object that is offered to thee , but thy selfe also , and the uncleanesse of thy spirit . Thus it is with every one , whose heart is right , Ezek. 36.21 . that is , when a man begins to looke upon his sinne , and see the pollution of the spirit in it , he begins to grow to an indignation against it , ( as that is the fruite of godly sorrow , 2 Cor. 7. ) he findes his heart so disposed , that he begins to quarrell with his heart , and to fall out with it ; and to say ; What ? have I such a heart that will carry me to sinne ? that will not onely carry me to sinne , but to hell ? Hee begins to loathe himselfe , hee would not owne his owne selfe , if hee could ; hee would goe out of himselfe , he is weary of his owne heart : such a hatred and loathing thou must have of this pollution of spirit that is in thee . And this thou shalt doe , if thou wilt but consider , what evill this pollution doth bring thee , and what hurt filthinesse hath done to thee : a man can hate the disease of the body , and cry out of it ; and why should not men doe so of the soule ? It is our sinne that is the cause of all evill ; it is not poverty , or disgrace , or sicknesse , but it is sinne in thy poverty , sinne in thy disgrace , sinne in thy sicknesse : so that if a man could looke upon sinne as the greatest evill , and that doth him the greatest mischiefe , he would hate that above all things . And here remember not onely to doe it in generall , but to pitch thy hatred chiefly upon thy beloved sinne . Be ready to say in this case , as Haman of Mordecai ; what availeth it me , if Mordecai yet live ? If we could do so with our beloved lusts , and come to such a hatred of them as Haman had of Mordecai , to hate that beloved pollution , which cleaves so fast to thy spirit , this were a blessed thing . Thou must yet goe a step further , that is , to get it mortified , to get it utterly cast out , slaine and killed , not to suffer it to live with thee : thou must doe with such a pollution of thy spirit , as thou doest with thine utter enemy , whom thou followest to death , and wilt have the law upon him , and wilt be content with nothing but his life : So when thou hast found out thy sinne , then goe this step further , to have it out before the Lord , and cry against it , and say , that it is his enemy , & thy enemy , & an enemy to his grace ; it hath sought thy life , and thou wilt have the life of it before thou hast done : this thou shouldest doe , to get it utterly cast out , to get an utter separation betwixt thy soule and it ; so that if there should come a temptation to hee againe , if there should be pleasure on the one hand , and threatnings on the other , then thou shouldest say , rather any thing than this sinne , than this lust , it is my greatest enemy , that hath done me thus much mischiefe ; so that thy soule doth not onely loath it , but thou wilt not suffer it to live in thee ; this is that which wee ought to doe , if wee would cleanse our spirits . When a man hath done all this , thou must goe to God , and beseech him that hee would melt that soder , as it were , that he would make a dissolution , that he would sever thy soule , and the lust that cleaves so fast to it . That which made the soule , and the object to cleave so fast together is lust , that is the soder : which like unto soder must be melted with fire : Isay 4.4 . When the Lord shall have washed away the filth of the daughters of Sion , and shall have purged the blood of Ierusalem from the midst thereof , by the spirit of wisedome , and by the spirit of burning : that is , the holy Ghost , who is as fire , that melts the soder , and loosens it ; & also the word , Ier. 23.24 . & so also in Mal. 3. Christ there is compared to fire , and to Fullers sope , and all to expresse the divers wayes that the Lord hath to cleanse our spirits from sinne . Sinne cleaves to the soule as drosse to the gold : now the spirit of burning cleanseth and purifies it ; yea it doth it violently ; and therefore it is said to be a hammer also in Ieremy . Againe , sinne sinkes in as a deepe staine , therefore Christ is as sope to cleanse it . And therefore goe , and say to God , Rather than I should not be cleansed , Lord cleanse me with the fire of affliction , as it is also called , Zach. 13.9 . And I will bring the third part , saith the Lord , through the fire , and will refine thē , as silver is refined , & will try them as gold is tryed . It were best ( my beloved ) if you would yeeld to the Spirit , & the Word , that they may cleanse you before his sight : For if that will not doe , he will come with the fire of affliction , and it is better that you should be dealt so with , than that your soules , being still uncleane , should perish for ever . To fit thy spirit for the Lord , that is a spirit , and the father of spirits , thou must goe yet one step further ; thou must labour to beautifie it , to seeke to adorne it by a spirituall excellency . Now if thou wouldest beautifie it by any thing , seeke not for outward excellencies , as clothes , or fine apparell , or adorning in the sight of men , but seeke such an excellency as is sutable to the spirit : seeke not other things ; for they are such things that God regards not . So that , as every man seekes some excellency or other , that which thou art to seeke is , to get spirituall excellency , such as may beautifie thy heart , for that which is outward , God regardeth not . You shall see an excellent place for this , Isay 66.2 . All these things hath my hand made , saith the Lord , but to this man will I looke , even to him that is poore , and of a contrite spirit , and trembleth at my word . When the Lord lookes upon all things here below , they are all at his command , ( my hand hath made them , saith he , and I can dispose of them as I will ) but what is it , of all them , that I doe esteeme ? a spirit that is fashioned , and beautified with inward ornaments , so that it trembles at my word , that is the thing which I regard . So 1 Pet. 3.3 . you have a comparison there of outward excellencies , and of the spirituall decking of the inward man , which the Apostle preferreth , because that is a thing that is esteemed of by God. Whose adorning , saith the Apostle , let it not be that outward adorning , of plaiting the haire , and of wearing golde , or of putting on of apparell : But let it be the hidden man of the heart , in that which is not corruptible , even the ornament of a meeke and quiet spirit , which is in the sight of God of great price . So it is said of wisedome , Prov. 3.22 . It shall be life to thy soule , and grace to thy necke : that is , wisedome adornes the soule in the sight of God , therefore that is the excellency that is chiefly to be sought by us , even thus to adorne the soule . And there is good reason for it : for , if thou consider what thy body is , and what thy spirit is , thou shalt see , that all these things that doe adorne the outward man , are not the excellencies to bee sought after . Indeed there are divers kindes of those excellencies ; they are of three sorts . First , excellency of clothes , and building , and such gaudy things , which children and vaine men and women are sensible of . Secondly , great titles , and honours , and great rewards , which a higher sort of men are capable of . Thirdly , the excellency of learning , and knowledge , and skill in arts and sciences ; and this also is but an outward excellency : for though it be seated in the spirit , yet it inables onely to outward things . These are not the excellencies that thou shouldest seeke for : but it is an excellency of the spirit , thou art to regard : looke to thy spirit what that is : for as the spirit is , such is the man. Spiritus est perfectio hominis , this is the proper excellency : the body is but , as it were , the sheath for the soule ; a man is said to be more excellent , as his soule is excellent . Other excellency is but an outward excellency , this excellency is that which is intrinsecall to a man ; the other are but adventitious , they are not proper , it is not that which makes the difference . The righteous is more excellent than his neighbour : There is a difference of honour , but all these are but accidentall differences : the essential difference is the spirit , and that is it which God regards and by this thou excellest thy neighbour . All other excellencies are but as when a mule or an asse having goodly trappings , should boast it selfe against the horse , which is a goodly creature , because it hath goodly trappings ; or as if a mud-wall , that the Sunne shines upon , should boast it selfe against a wall of marble that stands in the shadow . Therefore consider of this , that so thou maist labour to beautifie thy spirit ; if there were no other reason , but that he is a Spirit , and that he beholdes the excellency of the spirit , this were sufficient . Take all other excellencies in the world , they make thee onely excellent in the sight of man ; but this makes thee excellent before God , this is a solid thing , all the glory of the world is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , empty glory ; but that which makes thee excellent before God , is this . As it is , Iam : 2.5 . Hath not God chosen the poore of this world , rich in faith , and heires of the kingdome which he hath promised to them that love him ? As if he should say , that which makes men glorious , is their faith and holines within , that is the thing that makes us excellent in Gods sight , and inables us to doe higher workes : all other things habilitate us but to the things of this life , but grace makes thee strong , and makes thee to serve the Lord with fear and reverence , Heb. 12.28 . And therfore this is to be sought of us . Phil. 4.8 . The world seekes other things after their owne fancie , but seeke you these things , this is the excellency that we should seeke ; for this adornes thy spirit . And now if I should aske any man , whether is it not better to have Gods image renewed in him , and to be like to him , than to have the excellency of humane knowledge ? every one would say , that to have Gods image renewed in them , were the best : but then why doest thou not busie thy selfe about it ? why doest thou not labour for it ? why doe you studie much , and pray so little ? So if I should aske another , whether grace , or outward excellency were better ? he would say , grace : but then why doe you not bestow some time about it , to get it ? It is a great signe that the heart is right , when we can judge aright of the excellency , that is to be sought by us . 2 Cor. 5. It is made a signe of a new creature , that he doth judge aright of spirituall things . Iam 1..10 . It is made a signe of a man converted to God , when he is brought low , that is , he is drawne from that high esteeme of outward excellency , which before he had ; when he sees that they are but fading flowers , things of no worth : and thus the soule gets strength to it selfe . When thou hast cleansed thy spirit , when thou hast adorned it with such spirituall beauty , so that God is delighted in thee : then thou must goe yet further : thou must let it have rule , and dominion ; thou must let it have the upper hand of the body in all things . Let thy spirit be still advanced , that is , let it not bee drowned with the body , but be emergent still aboue it , kept from all base affections , let it be cleare from all corporeall drosse , that is , from those bodily affections of meate , drinke , uncleannesse , sports , pastime &c. wherewith the body is delighted : for this spirit is the most excellent thing in thee , therefore it is meete that it should have dominion , that it should not be brought into subjection , no not by any spirituall lust , that ariseth from the spirit , that the body is not capable of ; much more then a shame is it to be brought into subjection by any bodily lust , that wrongs the Father of spirits . 1 Cor. 6.12 , 13. All things are lawfull to me , saith the Apostle , but I will not be brought under the power of any thing . Meat is for the belly , and the belly for meat , but God shall destroy both it and them . His meaning is this , I see that it is not convenient for me to eate flesh ; I doe not deny but that I have a desire to eate flesh as well as others , but because it is not convenient , therefore I will bridle that appetite : for , Meat is for the belly , and the belly for meat , but God shall destroy both it and them . If that appetite should prevaile , the body would rule over the soule : but that I will not suffer , that my spirit should be brought into subjection by any bodily appetite . And consider , what an unreasonable thing it is , that the spirit should be brought under the body . There are but two parts of a man , and they draw us two wayes : the spirit drawes us upward to the Father of spirits , ( as it is a spirit : ) and the body drawes us downeward . Now consider which should have the vpper hand , they will not goe both together Now know this ; that if the spirit bee under the body , it will breede confusion . It is so in other things ; looke into the Common wealth , if you should see servants riding and Princes going on foot , looke into nature , if the fire and aire should bee below , and the water and earth aboue , what confusion would there bee ? So is it in this case . The Apostle compares them to bruite beasts , 2. Pet. 2.12 . ( and the wise man compares them to a citie , whose walls are broken downe , so that there is an vtter ruine . ) Saith the Apostle Peter , in the place forenamed , that they as naturall bruite beasts made to bee taken and to be destroyed , who speake evill of the things they understand not , and shall utterly perish in their owne corruption : that is , if a man will come to this , to suffer such a confusion as this , they shall even bee served as bruite beasts are : Nay beloved , if it were with us as it is with beast , we might giue libertie for these corporall appetites to rule over the soule : as , take a horse , if he hath no rider , then you blame him not , though he runne , and kicke up , and downe , for he is a beast , and hath no rider to sit him ; but when he is under the bridle , then , if he doth not doe that which he should doe , then you blame him . But a man hath reason to guide him , and hee hath grace to guide reason : now to cast off both these is more than brutish . Consider , that all things , the more refined they are , the better they are ; for they come neerer to the spirit : So then doe thou looke vpon thy selfe ; and say with thy selfe ; the more that spirit within me is advanced , the more it is suffered to rule , without impediment , it is the better for me . To give you an instance or two , that you may see the practise of the Saints in this case : Iob he saith , I esteemed thy word as my appointed meales , &c. I will rather restraine my body in this , then I will suffer my soule to want that which belongs to it ; as he saith for eating and drinking , so saith David for sleepe ; rather then my soule should not doe its duty , I will deprive my body of sleepe , saith he : So Iesus Christ : Ioh : 4.34 . Iesus saith unto them , my meate is to doe the will of my Father , and to finish his worke : that is , I will be content to neglect my body , to doe that which is the worke of my spirit , the worke of my Father . And such is his owne advice : seeke not the loaves , saith he , nourish not your bodies , labour not for the meate that perisheth : but looke that thy soule get the better in all things . Object . But how shall I know this , whether my soule doth rule or no ? Answ. When the bodily appetite , and inclination shall arise so high , as to rule the sterne of the soule , and the actions of it , then the body gets rule over the soule : but when these shall bee subdued , and ruled , and guided by the soule , when they shall bee brought to that square , which the spirit within shall set downe , then the spirit rules over the body . Object . But my inclinations are strong , and I cannot rule them : what must I doe then ? Answ. Thou must doe in this case as Saint Paul did , who kept under his body by violence , as men use to tame horses ; we should keepe it downe , wee must take heed of carnall lusts , they will keepe the body too high , as a Horse may be too lustie for his rider : yet so , as on the other side it must not be kept too low , for the body is the instrument of the soule : but onely the soule must have dominion over it , it should alwayes bee subject to the principall agent , as it is said of a servant , that he should not be Supra negotium , nor infra negotium , but par negotio , not above , nor below , but fit for his businesse : so ought the body to be the soules servant . Beloved , consider this , doe but thinke what your soules are , that you should suffer them to be thus in subjection , Thinke what a shame it is , that these bodily affections should so overrule the spirit that is made like to God , the soule , that shall live for ever , the soule for which Christ dyed , that is better then all the world beside ; thinke I say , with your selves , what a sencelesse and unreasonable thing it is , that this soule should be kept under by the body , and that the body should rule over it ? Are not men in this kinde , like to beasts , subject to sensualitie , that eate that they may play , and play that they may eate ? and the soule is not considered all this while , how it is a spirit , that is like to God himselfe , who is a spirit . Alas , what is the body to it ? It is in it as in a prison : such is the body to the soule , not to be regarded in comparison of it . Therefore adde this to the other , that the soule may still be advanced , and that it suffer not bodily actions to bring it into subjection , lest you be as bruite beasts , subject to sensuality , made to be taken , and to be destroyed . FINIS . THE ELEVENTH SERMON . EXODVS 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. Vse 2 A Second use from this point is this : If God be a spirit , then his dominion , government , and providence is chiefly exercised on the spirits of men . It is true , his providence is over all things that belong to us : but , as he is in himselfe a Spirit , so he puts forth , and exerciseth this power of his principally in guiding the spirits of men , and in that you are chiefly to observe his providence toward you . And that you shall see in Rom. 14.17 . The kingdome of God , that is , his rule , and power , is not in meate and drinke , for they are outward things , and hee that is a spirit regards them not ; but it is in righteousnesse and peace , and joy in the holy Ghost : that is , in the things that belong to the spirit , therein is his kingdome , and dominion chiefly exercised . So also , Psal. 33.14 , 15. From the place of his habitation hee looketh downe upon all the inhabitants of the earth : he fashioneth their hearts alike , hee considereth all their workes . Marke it , when God lookes downe from heaven , and beholdes the children of men , the chiefest thing that he doth , wherein his government is exercised , is , in that hee fashions their hearts and spirits : and therefore those eternall subjects of his that live with him for ever , and spirits , as the Angels , and the soules of men . Therefore if thou wouldest observe the will of the Lord toward thee , and wouldest see , wherein his providence is chiefly exercised , looke upon thy spirit upon all occasions ; that is , what bents , what inclinations , what hopes , and desires hee hath put into thy soule . If you looke upon men in the world , you shall see them divers in their spirits ; one man lusts after riches , honour and preferment ; another after gaming , sporting and drinking : now looke upon this temper of spirit as the greatest judgement of all others . Againe , looke upon the spirits of other men , they are fashioned a contrary way , to deny themselves , to seeke grace , and avoid sinne ; to be content to have God alone , to doe his worke , and to leave their wages to God , to live a painfull life , serving God , and men with their sweetnesse : this is a quite contrary spirit , and this is the greatest blessing . Therefore you shall see , that when the Lord is angry with a man , so that his anger is wound up to the highest pegge , then he gives him over to this judgement : as it is , Psal. 81.12 . So I gave them over to their owne hearts lust , and they walked in their owne counsells : that is , my judgement shall be executed upon their spirits , to leave them to an unjudicious minde . Againe , on the other side , when the Lord would doe a man the greatest kindnesse , then he fashions his spirit another way . Deut. 30.6 . And the Lord thy God will circumcise thine heart , and the heart of thy seed , to love the Lord with all thine heart , and with all thy soule , that thou maist live : as if he should say , when I minde to doe you a kindnesse , then I will thus fashion your hearts aright . So Ezek . 36.26 . A new heart also will I give unto you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and will give you an heart of flesh . The Scripture is plentifull in this . Therefore if thou wouldest observe what the LORD is to thee , looke how hee fashions thy spirit : if thou findest that hee leaves thee to unruly affections and lusts , and leaves thee to be glued to that from which thou shouldest be divorced ; or that he hath left thee in bondage to the feare of men , as a snare to thee , there is no greater judgement in the world than this , as it is the greatest mercy on the contrary . Therefore in 2 Tim. 4.22 . Paul prayes , The Lord Iesus Christ be with thy spirit : as if hee should say , this is the greatest mercy that I can wish thee , and the greatest good that God can doe thee , and therefore he wisheth God to be with his spirit . Now to set on this point a little further , and to make this plaine to you : you shall see it in these three things . 1. Because all other things , as riches , poverty , health , sicknesse , &c. he dispenseth these promiscuously , so , he gives riches to wicked men , &c. because as it is Eccles. 9.1 . His love , or hatred , cannot be knowne by these things . Whence I reason thus ; That wherein the love and hatred of God is most seene , therein his providence chiefly exerciseth it selfe : but in the fashioning of the spirits of men , there , and there chiefly , is his providence seene ; for other things come alike to men , to him that sacrificeth , and to him that sacrificeth not . 2. The disposing of other things is much in the power of men . A Prince , or a man hath power to kill , or to save , he can give riches , and honor , and take them away , at his pleasure : But to rule the spirits , to compose , and guide the apprehensions , and affections of the soule , that belongs to God alone ; a man is no more able to doe it , than to rule the raging sea . For as it is proper to God alone , to compose the winde , and to rule the waves : so it is proper to him alone to rule the turbulent affections , to compose , and guide them . If there be any disordered affection in the heart , as an immoderate love of any thing , or an impatient desire to any thing , who , is able to remove it , but the Lord who is a Spirit ? So , who can implant holy affections in thee , but he alone ? as , for example , to thinke a good thought , a man cannot do it without him , who is the Father of spirits ; so to perswade a man , no man can doe it , it must be the Lord , as Noah saith ; God shall perswade Laphet to dwell in the Tents of Sem. So to see the hainousnesse of sinne , and the evill of it , no man can doe it but by the spirit of God , as it is said . Iohn 16.9 . The Spirit convinceth men of Sinne. So to wil this , or that , which is good , it is he that workes both the will and the deed . A man cannot choose but bee swallowed vp with worldly griefe , except God keepe him , he cannot chose but feare the face of man , except God assist him : for this is one of Gods prerogatives royall , to rule in the affections , and apprehension of men . 3 Because the guiding of a mans spirit , is of the greatest consequence of all other things else . Now God is a wise commander , and therefore he will not exert , and put forth his power , but in things of greatest moment : but the guiding of our affections is all in all to us . For , in a mans outward estate , what things soever befall him , all are nothing ; but what his apprehension is of them , and how he is affected to them , makes them crosses or comforts : if a mans spirit be whole , the greatest crosse is nothing , and the least is intolerable , if his spirit be broken . As , againe , what are all pleasant things , if a man hath not a heart to apprehend them ? As to Paul , what was all his persecution ? as long as his spirit was whole within him , he carried it out well : and what was Paradise to Adam , and a kingdome to Ahab , when their spirit was broken ? It is the apprehension that makes every thing to a man heavy , or unheavy , pleasant or unpleasant , sweete or sower : and therefore this is the use to be made of it , to behold Gods providence cheifely on our spirits , and not onely in our owne spirits , but what he doth vpon the spirits of others also . It is a thing we stumble at , when we see a wicked man prosper , and carry all things in the world before him , we should not say , where is Gods providence , and the truth of his promise ? but see what he doth upon the spirit of that man. If thou seest such a man more malicious to the Church , and children of God , growing more carnall , and abominable in his courses , therein is Gods curse seene more , than in all the dispensation of outward curses : for that treasure of sinne which he layes up for himselfe , will draw on a treasure of wrath , which will be executed in due season . Therefore beholde your spirits alwayes , and Gods providence upon them . Lament . 3.65 . Give them sorrow of heart , thy curse upon them : the words signifie , which is thy curse upon them . Therefore if you see an obstinate heart in a man , that is the greatest curse of all . As in receiving the Sacrament , there wee doe pronounce a curse to him that receives it unworthily , and prophanes the Lords body : but , it may be , he goes on and sees it not ; but now looke upon his spirit , and see how GOD deales with that , whether his heart doth not grow harder , and more obdurate , which is the greatest curse ? You may observe this every where . If thou seest one that hath a vaine and idle spirit , that cannot studie , that cannot pray , that cannot choose but be carried away by an unruly lust to this or that thing , believe it , this is a greater judgement than all the diseases in the world , than all shame and disgrace , that wee account so much of , than poverty and crosses : as it is the greatest mercy , on the other side , when a man is able to serve GOD with an upright heart , and to be sincere in all his carriage . Thus it is with men , and this thou shouldest observe in thy selfe also from day to day . Let us not observe so much , what accidents befall us , what good is done to us , or what crosses wee have , ( it is true indeed GOD is seene in all these things ) but chiefly looke what GOD hath done to our spirit , what composing of minde , or what turbulency of affections , or what quietnesse , what patience , or what impatience ; and for this be chiefly humbled , or be chiefly thankfull : for to take away from Christ the praise of sanctification , is as much as to take away the praise of his redemption . Herein thou shalt see his love or hatred manifested to thee ; his greatest judgement shewed to thee , or his greatest mercies . The Third Vse is that which the Scripture makes of it . Iohn 4 , 24. If God be a Spirit , then worship him in Spirit and truth . What it is to worship God in spirit and truth , you shall see , if you compare this place with that in Rom. 1.9 For God is my witnesse , whom I serve with my spirit in the Gospell of his Sonne , that without ceasing I make mention of you alwayes in my prayers . The meaning of it is this . When Paul had taken a solemne asseveration , GOD is my witnesse , &c. doe not thinke , saith hee , that I have done this feignedly , I am no such man ; in preaching the Gospell of Iesus Christ , I doe it in my spirit : that is , I doe it not for by-ends , for feare of men , or the like , but I doe it in my spirit , that is , plainly , heartily , and sincerely . So that to worship GOD in spirit , is , to have a plainnesse , and sincerity in our worshipping him , that is , to doe it heartily what we doe to him ; in our praying , and worshipping him , when it is not formally , and customarily done , but our spirit seconds it within , this it is to worship him in spirit . So that the scope of our exhortation is , that you would worship GOD chiefly in your spirits . As it is said of singing Psalmes , Col. 3.16 . Admonish one another in Psalmes , and hymnes , and spirituall songs , singing with grace in your hearts to the Lord. And the ground of it is , because GOD is a spirit , and therefore he beholdes at any such time , when you come before him , the inward behaviour of your spirits : that is , he observes when you come to preach , or pray , what squint-eyed ends , what vaine glory , what respect to men you have . Yea , he observes how farre naturall conscience leads you , so that you do it as a task , out of custome , &c. he observes what worldly-mindednes , and carnall affections creep into the soule , at that time , that makes you either to post off the duty , or else to doe it in a customary manner . All this doth he behold , he lookes to the inward carriage of the spirit : and therefore doe you looke chiefly to the inward carriage , to the inward frame of your minde . Quest. But what is that more particularly ? Answ. I will shew it to you in these three things . 1. See that thy spirit be as neare him as thy lippes are , Isay 29.13 . Hee complaines of a sort of people , that draw nigh unto God with their mouth , and with their lips doe honour him , but have removed their heart farre from him , and their feare towards him is taught by the precepts of men . So Ier. 12.2 . Thou oh Lord art neare in their mouth , and farre from their reines . Now if thou wouldest worship him in spirit , see that thy spirit be as neare him as thy words are . As , for example , in prayer thou confessest thy sinnes , and professest that thou doest hate them , thou prayest for mortification , and grace , & for weanednes from the world ; herein thy words and Gods will doe agree , they are consonant , and when yet , it may be , the inward inclination of thy heart is farre enough off from this expression : therefore bring thy spirit neare to God as thy lippes are , and then thou worshippest him in spirit . To shew you more plainly what this farrenesse off of the spirit is ; take a covetous man , and put him upon the racke of any exigent , where hee must part with all to save his life , he will say as much as need to be in this case : but his heart is set as close to his wealth , as ever it was before , so that he is loath to part with any thing . And take a thiefe that comes before the Iudge , hee confesseth his fault , and begges pardon , and saith that he will doe so no more : but yet his heart sits as neere to his theft , he is as farre from honesty as ever he was before . So take a man , when he comes into some exigent , ( for that usually is the time ) as at the receiving of the Sacrament , or at his day of death , he comes and professeth to the Lord , that hee will follow no more his wicked courses ; but he will become a new man , here his words draw neare , but looke to the bent and inclination of his heart , to the radicall constitution of it , and that is farre from holinesse , there hee sits as close to his sinne as hee did before . Therefore , if thou wouldest worship God in spirit , take care that thy spirit draw neare to him upon all such occasions , as thy words doe . A man in his ordinary course , it may be , prayes , and his prayers are good : but how farre his heart is from it , that his life shewes . It is a strange thing , that at the Sacrament , men come and make confession of their sins : and yet their spirits are far from it , and that their practise shewes . Consider this ; you are the men that the Prophet doth speake too , you draw nigh to GOD with your lips , but your heart is farre from him . And this is the first particuler . When you worship God with all the might and strength , and indevour of the minde and all the faculties of it , this is to worship God in spirit . 2 Sam. 6.14 . It is said of David , that hee danced before the Lord with all his might : it was a worship of God , a spirituall worship of God , wherein David , by his outward act of dancing , did expresse his exultation , and reioycing in the Lord. Now the text saith , that he did this with all his might , with all the might of his spirit ; ( for so you must understand it . ) It is a Metaphore taken from the body , when a man useth all his strength , and might to doe any thing , he vnites all the forces of his body to it : so a man worshippeth God in spirit , when all the faculties of the soule , are concentred and united together in the performance of such a dutie . And therefore it is called a wrastling with the Lord , as Iacob did : and it is called a striving with God , as Paul saith , that you strive together with me in prayer : Rom. 15.30 . that is , when the soule , and the minde are joyned all together , when hee bends the whole soule to the worke , this is to worship God in spirit . Such an expression you haue , Act. 20. where Paul went bound in the spirit to Ierusalem ; that is , his spirit did not hang loose , but it was girt up in a resolution to goe through with the worke , whatsoever came of it , his spirit was bound . Now , when thy spirit hangs loose upon the duty , halfe on , and halfe off , when a man cares not whether hee doth it or no , this is not to worship God with the spirit ; but when thy minde is girt up , and thou dost it with all the intention of thy soule , then thou dost it heartily , as it is Col. 3.22 . Servants obey in all things your Masters according to the flesh ; not with eye-service , as men pleasers , but in singlenesse of heart fearing GOD : where eye-service , and heartily are opposed . Eye-service is , when a man doth it in the outward shew , and appearance onely , and what is the other , to doe a thing heartily ? That is , when a mans strength and his soule doth goe with the duty : and the contrary to this is , the loosenesse of the minde , and the wandring of it about other things , when the body , and the words are well imployed , but the minde doth not goe with them ; this is not to worship God in spirit , when the spirit sits thus loose to God. And this is the second thing , wherein this worshipping of God in spirit , doth consist . The Third which hath not much , but yet some difference from the former , is this , when the spirit of a man beholds God alone ; when his eye is upon him , when hee comes to worship him , and upon nothing besides . If a man will have an eye to men , to the praise , or dispraise that shall follow the performance of the duty , he doth so farre worship men . But hee serves God and worships him in spirit , when his heart is left naked , and stripped of all other respects in the world , and so filled , and over-awed with the presence of God , that all other respects doe vanish . This it is to worship God in singlenesse of heart ; and this is opposed to outward performance Col. 3.22 . for eye-service is but onely a bodily and outward worship : but when a man doth it with singlenesse of heart , then it is not eye-service as there ; that is , it is not outward onely . Now , singlenesse of heart is this ; when the minde hath but one single object to looke upon ; so that to looke , not upon any creature , but upon God , and none besides . This is to worship God in singlenesse of heart , which is the same with holinesse of spirit . As the holinesse of the vessell in the old law was when it was set apart from all other services to God alone , so the holinesse of a mans spirit is , when it is separated from all by-respects and aimes , and is wholly devoted to him ( whence our word , Devotion doth spring ) and when a man worships God with this nakednesse , with this singlenes and holinesse of spirit , then he worships God in spirit . But when thou commest to performe any duty , as to preach a Sermon , or to pray , and thou lookest what men will thinke of thee , and what praise and credit thou shalt get by it , this pollutes your spirit ; so farre as you doe this , there is not singlenesse , but doublenesse of spirit , and here is eye-service in GODS account . Therefore looke alwayes to worship him in spirit , remember the argument here used , GOD is a Spirit : that is , looke how the corporeall eye of man beholds the body , when thou commest to Church , and can see the negligence of thy behaviour , and uncomely gesture ; so GOD , that is a spirit , he beholds the vanity and loosenesse of thy spirit within , the turning and rouling of it this way , or that way ; therefore take diligent heede to thy spirit ; labour to approve thy selfe to him , care not what any creature saith or thinketh of thee ; and this is to worship him in thy spirit . Now here are two Questions to be answered . Quest. 1 If GOD must thus be worshipped in spirit , and it is the behaviour of that which he lookes to , what necessity is there then of a bodily , comely , and outward gesture ? how farre is this required in his worship ? Answ. The spirituall worship of God is never well performed , but when it is signified by the comely gesture of the body , as farre as wee may . I say , they must concurre , the body must goe with the spirit , ( though indeed he chiefly lookes to the spirit ) for they are both his , 1 Cor. 6.20 . Besides , the body doth exceedingly helpe the spirit , and it doth testifie , when you come before others , that holinesse and reverence , which you have of Gods glory and majesty . Therefore to perswade you to this , you must know , that when ever you come to worship God , there ought to be a great solemnity in every part of his worship , which cannot be without the concurrence of the body and spirit of man , they cannot be disjoyned : And you shall see the necessity of this , in these 3 things . 1. Because , though holinesse be seated in the spirit , yet it doth & will appeare in the body at the same time . You know , the light of the candle is seated in the candle , yet it shines through the lant-horne , if it be there ; so , though holinesse be seated in the spirit , yet it will appeare in the body , if it be there . It is so in all other things , and therefore must needes be so in this : As , take any affections that are in us , as a blushing affection , when occasion is , it will appeare in the body , whether we will or no ; so an impudent face is discerned and perceived also ; so awefulnesse , and feare , and reverence , they will shew themselves , and looke out at the windowes of the eyes , and appeare in the face , except we willingly suppresse them . Now , if these will doe so ; surely it holds in this also . If there be a reverence of the minde , it will be seene in the behaviour of the body . Therefore you see ; Eliah , when he prayed earnestly , the disposition of the body went with it , he put his face downe betweene his legges . So Iesus Christ , when hee prayed for Lazarus , hee groaned in his spirit , and wept . Now if he did so , ( who might be exempted , if any might ) then doe not thou thinke that thou canst have a holy , reverent disposition of the minde , and it not appeare in the body , it cannot be . Therefore you shall finde , that this is called the heart every where , because the affections are seated there ; and now the body is accordingly affected as the heart is affected ; for what affections a man hath , such is his heart . 2. Consider this ; If thou findest thy selfe apt to a carelesse , negligent behaviour , and carriage of the body , when thou commest to GOD , and pretendest this , that he is a spirit , and must be worshipped in spirit ; I say , consider , whether this be not an excuse that thy flesh makes to this end , that it may be lazie , and have some ease to it selfe , from a false acception of that principle , God is a Spirit , that so it may give way to an outward lazinesse of the body . Therefore looke narrowly to it , thou shouldest stirre up the outward man , that thou thereby maist stirre up the inward man , when thou commest before God in any worship . 3. Consider , that to make any thing an ordinance , there must be an application of the whole man to it ; otherwise , it is but a lame performance , and God will not reckon as the obedience of an ordinance . For this truth must be remembred ; That an ordinance of God performed as it ought to be , doth usually carry a blessing with it . A prayer , a Sacrament received as it ought , a fast kept as it should , moves the Lord to give a blessing , if thou doest not Ponere obicem , thou shalt not goe away empty ; for it is alwayes accompanied with a blessing : as it is said to Ananias , Acts 9. Goe to Paul , for behold he prayes : when it is a prayer indeed , God can holde no longer . Doe you thinke , that Paul never prayed before , when he was a Pharise ? Yes ; but it was not as he ought , he never prayed indeed till now ; now consider , when thou commest before the Lord to performe any duty to him , thou wilt say , it may be , that my spirit is well disposed , though the gesture of my body be not according ? but I say , deceive not thy selfe with this , but looke that it be a thorow performance . For as it was in the old law , a lame sacrifice was accepted as none : so a lame prayer , a lame hearing the word , a lame performance of any exercise God reckons as none . Therefore in these things God sends them away empty as they came . What better are they ? doe their hearts get any thing ? Beloved , God is a fountaine , and if he meet with a fit pipe , ( as is an ordinance rightly performed there he usually conveyes his grace : but if he meet with a foule pipe , and obstructed , there hee doth not conferre any blessing . Now , if thou saist , I have thus behaved my selfe , and have not beene answered ? Doe not deceive thy selfe ; for if it be truly performed , you shall be answered : so that looke , if it be truly done , expect a blessing , GOD will not suffer his ordinance , at that time , to be a pen without inke , or a pipe without water . I hope there be none of us here that neglect prayer to GOD morning , and evening , that live as if there no GOD in the world , as if they were not his subjects : if there be , GOD will wound the hoary scalpe of such . But these are not the men I speake to ; but they are those that doe it from day to day , they pray from time to time , and omit it not ; these are the men , whom wee are to advertise in this case . Take heede , though you pray every day , yet it may be thou hast not made a prayer all thy life yet , and this is the case of many . For , if thou considerest what an ordinance is indeed , thou shalt know that the Lord doth not reckon all petitioning as a prayer , nor set it downe for the ordinance . And it may bee the case of the Saints sometimes , ( though we speake not now to them ) they may pray often , and yet the Lord not register , nor set it downe for a prayer , and therefore it may never come into remembrance before him . And this I take to be Davids case in the time of his adultery ; the ground of which you shall see , Psal. 51.16 , 17. Open thou my lips ( O LORD ) and my mouth shall set forth thy praise : David had , as it were , mistaken himselfe , he thought that he had prayed , and offered a sacrifice , but , saith he , I was deceived all this while , I was not able to open my mouth to any purpose ; therefore , Lord , open thou my mouth ; I brought sacrifice in , but thou regardest it not , till my heart was humbled ; Therefore , a broken and a contrite heart , O GOD , thou wilt not despise . Therefore you deceive your selves , that goe on in a customary performance of holy duties , and thinke that you pray for all this ; that thinke this worship to be in the spirit onely , when your outward man carries it selfe negligently ; this is but a lame performance , they must goe both together . Therefore looke that it be an ordinance , which then it is , when not onely the spirit of a man is well set , but the whole man is applied to the duty , that is , when all the strength of a man goes to it . Object . If you say , May not a man pray sometimes , when he is walking , or lying , or riding by the way , or the like ? Answ. I answer , There be two times of prayer , one is ordinary , and in private , when you may have all opportunity to doe it in a holy , and solemne manner , and then you ought to doe it solemnly . The other is , when you pray occasionally ; and there the occasion and disposition doth not admit such outward solemnity ; as when a man gives thankes at meate , or prayeth when hee rides ; Here the Lord accepts the will for the deed : GOD requires not this upon all occasions ; yet when you may , you ought to doe it , in a reverent manner , not onely of spirit , but of the bodie also . You may gather it from Christ , he fell on his face and prayed , Luke 22.42 . and Daniel , and Abraham , it is said that they bowed themselves to the ground : And it is said of Christ , that hee lifted up his eyes to heaven , when he blessed the loaves . Why are these set downe ? If any man might be freed , Iesus Christ might ; but it pleaseth the holy Ghost to set downe that circumstance of him , that he fell on his face , and that hee lift up his eyes to heaven . Indeed , in this case when it is hurtfull to the body , there it may be omitted ; the Lord will have mercie rather than sacrifice , even mercie upon your bodies . So also , when you finde that it hurts the inward man , and hinders it , when the heart doth it out of a conceit , that it may performe it the better , then there is a libertie left unto you to dispense with it . As I say for prayer , so for other duties : when a man comes to heare the word , hee saith , my minde is intent enough , though I make not such a shew ; yet notwithstanding know this , that thou must behave thy self reverently when thou commest before God. You shall see in Luke 4. when Christ preached , it is said , that the eyes of all the people were fastened upon him . Why is such a corporall gesture noted in the text ? is it in vaine ? No , because it is a comely gesture , therefore it is to be regarded . Quest. 2 How should we conceive of GOD in prayer , seeing he is a Spirit , and a Spirit we never saw : what conceit and apprehension of GOD should we have then when we come to call upon his name ? Answ. Wee may not conceive him under any corporeall shape , for he is a Spirit : and therefore they that thinke they may worship the humanity of Christ disjoyned , are deceived : we are not to worship it as separated from his Deity ; for we are to worship the Trinity in the Vnity , and the Vnity in Trinity , which we cannot doe , if we worship his humanitie as separated from his Deity . Therefore when you come to pray before GOD , you must remember * that he is a Spirit , filling heaven and earth , strong , gracious , mercifull , full of goodnesse and truth , &c. concerning which three things are to bee considered . First , That he is a Spirit . Object . But how shall I conceive of a Spirit ? Answ. How doest thou conceive of the soule of another man when thou speakest to him ? thou never didst see it , yet thou knowest that there is such a spirit that fills the body , and that doth understand what thou sayest , and speakes to thee againe ; so remember this of the Lord , that he is a Spirit . Compare Ier. 23.24 . with this : Can any man hide himselfe in secret places , that I shall not see him , saith the Lord ? Doe not I fill heaven and earth , saith the Lord ? Secondly , That the Lord fills heaven and earth , as the soule fills the body : so that thou must thinke that hee sees all things , and heares all things . Indeed the Lord is not in the world , as the soule is in the body , but in an incomprehensible manner , which we cannot expresse to you ; yet this is an expression which wee may helpe our selves by , and is used every where in Scripture . Thirdly , consider his Attributes , that hee is a Spirit filling heaven and earth , and hee is exceeding fearefull , powerfull , almighty , exceeding gracious and long-suffering , abundant in mercy and truth , that hee hath pure eyes , and cannot see any iniquity : Deut. 24. So Exod. 34.6 . As Moses could not see him , but his Attributes , his backe parts ; so thou must conceive of him , that he is exceeding strong , potent , and fearefull , one that will not holde the wicked innocent , but shewes mercie to thousands of them that feare him ; and to sinners , if they will come in unto him : And thus you must conceive of him , when you come before him . FINIS . THE TVVELFTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. HAVING finished that point , that GOD is a Spirit , which is a particular expression of the Simplicity of GOD , we come to speake of the Simplicity it selfe : which is that Attribute , by which he is one most pure and entire essence , one most simple , being without all composition ; so that there is no substance , and accident , matter , and forme , body , and soule ; but he is every way most simple , nothing in him , but what is God , what is himselfe . The rise that it hath from hence , we shall see hereafter . All those phrases of Scripture , where God is said to be love , truth , light , and wisedome it selfe , all these shew the Simplicity of God : for of no creature can you say so . The creature is wise , and just , and holy , and true : but to say , it is truth it selfe , love it selfe , light it selfe , or wisedome it selfe , that cannot be attributed to any creature . So that this you must know , that God is one most pure , intire and uniforme being or essence : I AM , shewes that he is a being ; and if we should aske , what kinde of being he is ; he is a most simple and uncompounded being . And that hee is so , wee will make it cleare by these reasons . Because , if there be many things in him , they must not be the same , but different ; if different , one hath one perfection which another wants ; if so , there must be something imperfect in God : for if the defect of that were made up , it would be more perfect . If there be two things in God , then there is multiplication ; now all multiplication ariseth from some imperfection , from some want and defect : for if one would serve , two would not be required . As if one could draw a ship or boate up the streame , two were needlesse ; if one medicine would cure , two would be unnecessary ; so in all things else : so that the reason of multiplication is , because one will not serve the turne . Therefore GOD being all-sufficient , it is not needfull , yea it cannot be , that a breaking into two should be admitted in him , and consequently , he must be most simple , without all composition , a pure and intire essence , full of himselfe , and nothing besides . If GOD should have love in him , or justice , or wisedome , or life , or any other quality different from his essence , as the creatures have them , he should be what he is , not originally of himselfe , but derivatively , and by participation , and so imperfectly ; as to be fiery is more imperfect than to be fire it selfe , to be gilded is more imperfect than to be gold it selfe : So to be wise , loving , holy , that is , to be indewed with the qualities of wisedome , love , holinesse , is more imperfect , than to be wisedome , and love , and holinesse it selfe . Therefore there is not a substance and a quality in GOD , as in the creature : but he is love , and light , and wisedome , and truth , and so the Scripture expresseth him . Wheresoever there is any composition , there must be two or three things , so that there may be a division ; they are seperable , though not separated ; but where division may be , there may be a dissolution and destruction , though it never be : But of GOD , we cannot say , that this may be , and consequently , there cannot be two things in him , but what he is , he is ; one most simple , most pure , and most intire being , without all composition and multiplication . If GOD be not simple , there must be parts of which he is compounded : But in GOD blessed for ever , there are no parts , because then there should be imperfection , for every part is imperfect . Againe , Parts are in order of nature before the whole , but in God there is nothing first or second , because he is simply first . Againe , Parts cannot be united and knit , and compounded together , without causes to doe it ; but here is no cause to knit and unite any part together , because he is without all cause , as hath beene shewed before . I will conclude this with a reason out of the text , He is a being , I AM hath sent mee unto you . If he be a being , then either the first or second being . A second being he cannot be , for then there should be some before him , and above him , upon which he should be dependent : but this cannot be ; therefore hee is absolutely the first being . Adam was the first man , but God onely is the first absolute being . Now the first being was never in possibility to be : and therefore he is a pure act in regard of his essence . Againe , there are no qualities springing from him ; for if there were , they should have had sometimes no being ; and so in possibility to be , and consequently have a beginning , and be a creature : Therefore there is neither Potentia substantialis , nor accidentalis in him , and so hee must be purus actus , as the Schoolemen say ; and therefore he is most simple , without all composition . This I speake to schollers ; for it is a mixt auditory : and therefore you must give mee a little liberty . Now I come to those Consectaries which flow from hence ; and they are these three . If God be such a simple , first , pure , and absolute being , then hence you may see , what a stable foundation our faith hath to rest upon ; we are built upon the lowest foundation in all the world , that is , upon the first , most absolute , and simple , and pure , and intire being ; which I say is the lowest foundation , that depends upon no other , but all upon it : and this is the happy condition of all Christians , and of them alone . Angels , men , heaven and earth are foundations to some things which are built upon them : but they are all built upon this , and therefore dependent . For if this foundation shake it selfe , ( for so he hath power to doe ) they all fall to ruine : But God is the first , simple , and lowest foundation , being the first absolute and simple being ; therefore he that is built upon him , hath the greatest stability , which is the transcendent happinesse of Christians , above all men in the world . And this is a great priviledge of theirs , which you shall finde upon this ground magnified and set forth in Psal. 46.1 , 2. God is our hope and strength ; therefore will we not feare , though the earth be removed , and though the mountaines be carried into the midst of the sea , &c. As if hee should say , Though there were a subversion of Kingdomes , and an overthrow of all the Churches , yea a confusion of heaven and earth , ( as there shall be at the last day ) though the mountaines were rent from their foundations , and cast into the middle of the sea , yet Christians should be sure all the while , because God , who is the first , absolute , and simple being , and so the lowest foundation , is their hope and strength ; that is , he is a foundation lower than all these , that when all these things shall come to ruine , yet GOD on whom wee trust , shall be a sure helpe , and comfort . Beloved , this is to be considered , that you may know what your comfort is , and upon what foundation you are built . If GOD be most simple , without all composition , then this will follow , that he cannot be hindred in any thing that he goes about to doe , but is most independent as in being , so in working , by reason of his simplicity . There is no creature but may be hindered : for in the best of the creatures , to wit , in the Angels , there is an essence , and an executive power by which they worke : Even as you see it in the fire , there is the substance of fire , and the qualitie of heate by which it workes : now where there are two things , an essence and a faculty by which it workes , something may come betweene , and hinder the working and operation . As in the Babylonish furnace , GOD separated betweene the fire , and the heate , that it could not burne the men that were cast into it , Dan. 3. So he doth with the Angells , he comes betweene the substance , and the executive power , and often hinders them from doing what they would : But in GOD , seeing hee is most simple , and intire , there is not an essence , and executive power , ( as the Schoolemen call it : ) therefore there can nothing come betweene to be an impediment ; there is not any action that he intends , but he workes it absolutely and of himselfe . Therefore we are to consider , that that GOD which we have to worship and serve , that nothing can come betweene , and hinder him in working , but what he will doe , he doth : and therefore wee should learne to feare before him , and to trust in him , and to acknowledge the greatnesse of his power , and to know the ground of it , seeing he is so absolute and wonderfull in all his workes . Hence likewise it followes , that all the Attributes of GOD are equall among themselves , not one higher than another , or larger than another ; for if he be simple , and there are not two things in him , then his Attributes , or his essence , and himselfe are the same ; and if so , one cannot exceed another ; his mercy is not beyond his justice , nor his justice beyond his wisedome . Therefore though he doth put forth one Attribute now , another then , yet wee must not thinke that his mercy is greater than all his Attributes : therefore that place in the Psalmist , His mercy is above all his workes , is commonly misunderstood . The meaning is not , that his mercy exceedes all his other Attributes , but that his mercy is over , and upon all his workes . As the warmth of the hen is over all the egges , to warme , and cherish , and hatch them : so Gods mercy is over all his workes , to cherish , and nourish , and perfect them ; that is , it is shewed forth upon them all . For it is not a comparative speech , as if his mercy did exceed all his other Attributes : for if all his Attributes are himselfe , they must be equall , there is no difference in regard of height or largenesse betweene them . And thus the place is to be understood : for so the word signifies in the originall , and not according to the common acception . So much for the Consectaries , now wee will come to uses of practise . Vse 1 1. If simplicity be one of GODS excellencies ; then let us labour to come as neere to it as we can , by bringing our hearts to be content with a simplicity of condition : for this is a sure rule , The more composition , the more weaknesse , the more impediment , and withall the more exposednesse to dissolution and decay . Therefore GOD is not subject to weaknesse and impediment in working , because he is most simple , not having essence , and faculty , so that any thing should come betweene and hinder him ; and therefore also is he not capable of dissolution : & therfore the nearer any come to this simplicity , they are ( as I say ) lesse weake , lesse subject to impediment and destruction ; and the safer , and stronger , and happier they be . As for example , the Angells , so farre as they fall short of the simplicity of the eternall GOD , who is blessed for ever , so farre they are subject to all this : they have faculties different from their essences , and one from another , as understanding , will , and their executive power ; hence they are subject to weaknesse . For they may fall into sinne , as you know the first Angels did , and their faculties jarred one with another , and fell out of tune : and having an executive power , they are also subject to impediment ; whence neither the good Angels , nor the bad , can doe what they would , but they are and may be hindred . In the next place consider man , and as hee is much more compounded than the Angels , so he is more weake , more subject to impediment , more liable to decay and ruine , as sicknesse , distemper , crosses , death : for he hath not onely a rationall faculty , as the Angels have , but sensitive ; a sensitive memory , a sensitive fancy , and a sensitive appetite ; he hath also a body consisting of divers members , needing many externall helpes , as aire , diet , houses , exercises , and so he is subject to many weaknesses , many hurts , many impediments , and losses of all sorts . Object . You will say , this is a mans naturall condition indeed , but how shall this be helped ? Answ. The naturall condition cannot be changed ▪ but it may be exceedingly helped ; as , if wee bring our hearts to be content with a more or lesse simplicity of condition , that is , if the disposition and constitution of the minde be such , that it be not dependent upon many things , but upon few ; this is done , when the thoughts and affections of the minde doe not lie scattered , hanging or lying upon this or that thing , so that you cannot live without it ; but when the mind is recollected and gathered up , so that you can be content with a simplicity of condition , with GOD alone for your portion ; so that you can live with exceeding little , not requiring a multitude of things , upon which the contentment . and satisfaction of the minde doth depend . As for example ; some men cannot live without sports and pleasure , and a great living to maintaine them : another must have great learning and gifts , and eminency , and praise that followes it : Another hath his heart so wedded to a convenient house , wife , children , companions , &c. that if any of these be taken away , he is dead in the nest : Not to speake of their vaine , base , distempered affections , they must have a hundred things , their fancy is infinite , and all must be to their minde , or else they are still complaining . Now the more things a man needes , the more compound , and lesse simple he is , ( as I may so say ) and consequently , the weaker he is , and more apt to be hindred , more apt to be hurt and disquieted ; because if you touch any of that multitude of things , upon which his heart is set , he is presently troubled ; which is more easily done , as the things are more , upon which his affections are placed : but he is best , who is come to that selfe-sufficiency of minde , and to be content with that simplicity of condition , that he can say of any of these things ; I can live by them and without them , I can live without liberty , I can live without friends , I can live without sports and pleasure , without worldly credit , and esteeme , without wife , and children , without riches , without conveniency of aire , garden , orchards . This is the condition that wee should labour to grow up to : and the neerer wee grow up to it , the better wee are , and the safer is our condition . Object . But will not you have us to use such things ? Answ. Yes , but not to bee wedded to them , but so weaned from them , that you may use them , as if you used them not ; whereas there are some that have their hearts so glued to them , that it breaks their hearts , when they have their friends or children , or estates , or credit faile them , or if they bee hindred from their liuings , pleasure and conueniences : but hee is in the happiest and best condition who can live alone , and can bee content with God alone ; that can fetch so much comfort and helpe from him , that hee can hee without friends and companions , without wife , and children ; and if hee be put into a country towne farre from all sutable acquaintance , yea if he be shut up in a close prison , yet he can walke with God , and doe as Paul and Silas , have his heart filled with joy and peace through believing . This is the safety and strength of a man. For even as the body , the more sicke it is , the more helpes it needes ; and the lamer it is , the more props it must have , one for his arme , another for his legges , another for his back : whereas a stronge man can walke upon his owne legges , hee needs noe other helpe : even so the soule , the more sicke and lame it is , the more it needs ; but he which hath a strong inward man which is in health , let him have GOD , and shift him from vessell to vessell , from condition to condition , let him bee stripped of all , yet hee can goe upon his legges and can live without all . So saith the Apostle Pàul , Phil. 4. I have learned in what estate soever I am , therewith to bee content : that is , riches or not riches , honour or not honour , yet his minde had a bottome that he could stand alone , and bee happie without them . Thus I say , the more a mans affection is inlarged to a multitude of things , the weaker hee is , and more subject to bee disquieted , by any thing : but the more his minde is contracted , and gathered into a narrow compasse , and content with a greater simplicity of condition , the safer , and stronger hee is , and lesse subject to bee disquieted by any creature ; because let come what will come , whatsoever condition hee is put into , he hath a bottome to stand upon , he hath some thing to comfort his heart . Object . But how shall a man get his minde to such a frame ? Answ. You shall have a meanes prescribed in 1 Tim 6.6 . Godlinesse with content is great gaine : that is , godlinesse is alwayes joyned with contentment , it is alwayes the cause of contentment , and therefore great gaine . So then , be a godly man , that is , make thy heart perfect with GOD , serve and feare him alone , be content with him alone for your portion ; he is All-sufficient , his communion will breed contentment and satisfaction enough to thy heart , so that thou shalt be able to live with a very slender outward condition . And this is the onely meanes to have the minde drawne from these things that other men are so glued to ; and that is , to labour to be content with GOD alone , to serve , and feare him , to grow up to him more and more : for hee is All-sufficient , there is no such way in the world to contract the minde , as to have GOD to be knit to him , to serve and feare him , and to be assured of his favour and love in all conditions . Beloved , what a miserable thing is it , to have such changeable happinesse , for a man to be so dependent upon many things which are so exceeding mutable ? Therefore it should bee our wisedome to bring our mindes to be content with a narrownesse or scantnesse , or simplicity of condition , to let the minde be drawne into as narrow a compasse as may be ; and so to come as neere to this excellency of GOD , as our present humane condition will well permit us . Vse 2 2. Seeing it is said , Be perfect as your heavenly Father is perfect , holy as he is holy , and good or kinde to the evill , as he is , causing the raine to fall upon them , and his Sunne to shine upon them : So upon the same ground we may say , Be simple as he is simple : that is , you must labour to grow up to a simplicity of minde ; and such a simplicity as is in almighty God you cannot reach too : but to have a heart immixed , to bee cleansed from drosse , as the gold is , you should labour to get this simplicity of minde , a thing often commended in scripture . What this Simplicity is , wee have briefly touched heretofore , and we will now open it to you more fully . There are two things required to simplicity or singlenesse of heart . 1 That the heart looke but upon one single object . 2 That it bee so cleansed from all admixture of sinfull affections , that the frame of it may bee fitted to doe so . For the first , I pray you marke that in Iam : 1.8 . A double minded man is unstable in all his waies : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By a double minded man there is meant , one whose minde hangs betweene a double object , so that he knowes not which of the two is more eligible ; his minde is in an even ballance , where neither scale doth praeponderate : On the contrary , he is a simple or a single hearted man , who is not thus divided betweene two objects , but he so resolveth and pitcheth upon one , that hee subordinates all the other to it . As for example , a double minded man , hath an eye to GOD and his credit , to GOD and his pleasure , to GOD and his friends , he would faine graspe both , and is willing to part with neither : such a man goes not straight on , but he walkes unevenly in his courses ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , while hee is quiet and no temptation doth assaile him , then he walkes with GOD in a strait rule , but let a temptation come , and put him to it , then he steps out of the way , hee will not let his credit or his profit goe . As a weather-cocke , let there bee no winde at all , and it stands still like a fixt thing : but as soone as the wind comes it turnes about . So is it with such a man , while he is quiet , while religion costs him nothing , he walkes on in an even way , but let a temptation come and assault him , and because he hath not a single object , vpon which he is resolved , therefore hee goes out , and walkes unevenly . Contrary to this is hee that hath pitched upon one object , upon GOD alone ; hee saith , let me have the Lord alone , and and heaven alone , though I have noe more , thus I have pitched , thus I have resolved , that let what will come , I will part with all , when it comes into composition with this . Beloved , you never have a single heart till now . This singlenesse of heart David expresseth in himselfe , Psa. 27.4 . One thing have I desired , that I will require , that I may dwell in the house of the Lord all my dayes and behold thy beauty : that is , this one thing have I chosen , I have pitched upon it , I care for nothing besides ; if other things come , so it is , but this I require , that I may walke with the Lord , that I may bee in his house all my dayes , that is , that I may injoy the vse of GODS ordinances , and walke with him ; and behold his beauty in them . And such a speech was that of Christ to Martha ; One thing is necessary ; that is , if you looke to any thing else , it is in vaine : you ought to take him alone , as a wife takes a husband , that must have none besides , ( for so it must be . ) And this is the first thing required to simplicity and singlenesse of spirit . The second is this . Let the heart be cleansed from all admixture of sinfull affections , and so brought into such a frame , that it may be apt to looke onely upon one object , upon God alone . And this I take out of Matth. 6.22 . The light of the body is the eye , if then the eye be single , the whole body shall be light , &c. even as the eye guides all the members of the body , the hands , feet , &c. so doth the heart or minde guide all the actions of a man. Now as the eye , if it be vitiated or distempered with drunkennesse , or surfeit , or the like , it doth not represent things single , but double , and treble , and so makes a man to walke unevenly : so sinfull affections , which are contrary to the simplicity of the minde , doe so distemper it that it cannot looke upon God alone , as upon one single object , but it hath an eye to other objects with him , and he is distempered betweene them , and so he walkes unevenly . As for example , feare will make a man to walke in a double way ; all miscarriage and double-dealing carriage comes from feare ; were it not for feare , men would be plaine , and simple : therefore feare of men , or any creature , losse of credit , life or liberty , this is a snare , and distempers the eye ; and till the heart be cleansed of these , you will never walke evenly . And so doth covetousnesse distemper us , and voluptuousnesse , or any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any kinde , any over-eager desire , or too much haste to accomplish the end which a man propounds to himselfe . So Iacobs too much hasting after the blessing made him not to looke single upon God ; but to goe a double and uneven way in using unlawfull meanes to obtaine it . And Ieroboams too greedy desire of the Kingdome , made him to joyne God and the Calves together : for two severall principles cause two severall motions . And so is it when there is any inordinate affection , be it what it will be , there is not a simplicity of heart ; and if there be not , you will never looke upon God alone , but upon some creature , upon some object or other . Therefore , Iames 4.8 . Cleanse your hearts you wavering-minded . As if when the heart was cleansed from corruption , the minde would be freed from wavering , and brought to simplicity : were the heart purged , there would be a constancy and evennesse in our mouth , and in all our wayes . This expression of simplicity you shall finde in Matth. 10.16 . Beholde I send you as sheepe among wolves : be wise therefore as serpents , and innocent as doves . The meaning is this : I send you ( saith our Saviour ) among men as cruell as wolves , that will persecute , and hurt , and devoure you ; wherefore be wise as serpents , that is , as serpents have many wiles , doe winde and turne to shelter off a stroke , and defend their head , so doe you : but on the other side , take heede of being too fearefull of this persecution , so that when to endure it comes to be a duty , you doe not shrinke backe and withdraw your selves , but in such a case let your hearts be simple , cleansed from such an inordinate affection , as that feare is ; and even take that blow , as the doves doe , which have no wiles as the serpents have to defend themselves . So that in any such case when a duty is to be done , as the professing of my name , or the like , here you must take the blow as willingly as the dove doth , there is no avoiding in such a case ; therefore take heed that your hearts be simple , that there be no feare there , so that you must be haled to the duty . And this is the very meaning and scope of the words . Innocent as doves , that is , let no sinfull inordinate temptation admixe it selfe , and so deprive you of this simplicity of heart , because you doe not like my service . This you shall see lively exemplified in Saint Paul , 2 Cor. 1.12 . For our rejoycing is this , the testimony of our conscience , that in simplicity and godly sinceritie , not with fleshly wisedome , but by the grace of God , we have had our conversation in the world , and more abundantly to you wards . Saint Paul was a very prudent man , and therefore hated above all the Apostles , as Saul was angry with David , because he walked wisely , he was so subtle to escape out of his hands , which is as if the hounds should complaine of the hare , that she hath so many trickes to escape from them : but , as I say , he was a very prudent man , and he used the serpents wisedome to save himselfe , as he did when the assembly consisted of Sadduces and Pharises , he put a division betweene them , and so escaped himselfe , as it were through the middest of them . So the first part was true in him , he was as wise as a serpent , to keepe the blow off from himselfe . But now ( saith the Apostle ) if carnall wisedome shall come in , that is , if my understanding shall suggest a thing inordinate , and shall say , Goe , and give a bribe to Faelix , and thou shalt escape imprisonment , goe and take a gift of these Corinthians , and thou shalt have something of thine owne , and shalt not be so dependent on the almes of others ; now , saith he , when carnall wisedome shall suggest any such thing to mee , I would not admit of it , but I walked in simplicity and godly purenesse toward all men , but especially toward you , Corinthians ; here was in him the simplicity of the Doves . That we might draw it to a little more particulars , you shall see an other expression of this , Ephes. 6.5 . Servants be obedient to them that are your masters in the flesh , with feare and trembling , in singlenesse of your heart as unto Christ : that is , servants , take heede even with feare and trembling , that you admit not by and sinfull respects in performing your duty , as there are many motives , as feare , hope , reward , and a necessity to doe it , but keepe your hearts single that you may looke onely upon Christ and his commandement , and then you shall be faithfull in your service ; but if other respects mingle themselves with this simplicity , you will doe but eye-service , you will doe it in a double and dissembling manner , not plainely , and heartily , and simply . Therefore let us put in practise this simplicity upon all occasions , in all other things whatsoever . Rom. 12.8 . He that distributeth let him doe it in simplicity : that is , men are subiect to by ends in their good workes ; as in giuing almes , or shewing a kindenesse to men , there may be many by-respects , as that they may make use of them heareafter or the like , but , saith hee , keepe you your hearts simple , to looke upon GOD alone in them . So in conversing with men , when you professe love and kindenesse , you are subject to by ends in doing it , but they are commended , Act. 2.46 . that they did eat their meat with gladnesse and singlenesse of heart : that is , what love they professed one to another , it was simple and plaine , not double . Compare this place with that in 1 Pet. 1.22 . Seing you have purified your selves in obeying the truth through the Spirit , vnto vnfained love of the brethren ; see that yee love one another with a pure love fervently : that is , when there is nothing else , when the heart is simple and plaine , when there is nothing but love , noe mixture , noe by ends in it . So likewise when you come to preach the Gospell , doe it in simplicity of heart , that is , let there be nothing besides : as the Apostle saith of himselfe , he preached Christ and not himselfe , so we should doe every thing in simplicity of heart . And so you should behave your selves in your elections , to looke with a single eye to the oath by which you ought to be guided : doe nothing for feare or favour of men , or for any sinister respect . I wish I could speake and give this rule to all the kingdome at Parliament times . For it is an errour among men to thinke that in election of Burgesses or any others , they may pleasure their friends , or themselves , by having this or that eye to their owne advantage or disadvantage that may arise from it : whereas they ought to keep their mindes single and free from all respects ; so that when they come , they may choose him , whom in their owne consciences , and in the sight of God , they thinke fittest for the place , and that you may doe so , you are to get a single and a simple heart to doe it . Vse 3 3 If there bee in GOD this simplicity that we have declared to you , then goe to him upon all occasions ; goe not to the streame , goe not to the creatures , which have what they have , but by derivation and participation : but goe to him , that hath all that he hath naturally , and abundantly , not sparingly , as they have , that have it by participation . As when a man is in any miserable condition , wherein hee desires pitty , and would bee respected and relieved , what wilt thou doe in this case ? Wilt thou goe to weake man , and have him to pitty thee ? No , goe to the great GOD , in whom there is mercy it selfe . Amongst men , he that is the fullest of pitty , he hath but a streame of it , a drop of it , therefore seeke not so much to him ; no not to parents , their pitty falls infinitely short of what is in GOD ; remember that he is mercy it selfe , that is , thou shalt finde infinitely more mercy in him , then can be saide to be in man ; the most that can be said of man , is , that he is mercifull , but that which can be saide of GOD is , that the very thing it selfe is there . If you have a firebrand , and light it by the fire , it is something , but fire it selfe is another thing : man he hath a little mercy , but if you goe to GOD , he hath a sea of mercy , and he is never dry ; Therefore whatsoever thy misery or distresse bee , whether of conscience or estate , be sure , that thou goe to God and say to him , If evill parents can bee so mercifull to their children when they aske it of them , what then shall I have of him that is mercy it selfe ? Matth. 7.11 . So likewise for wisedome ; if thou hast a doubtfull case , and knowest not what to doe , thou goest to thy friends ( which in deede is a good meanes , and ought not to bee neglected , for in the multitude of councell there is peace : ) but remember this , that there is but a little wisedome in them , and therefore they will councell thee but a little ; but goe to God , that is wisedome it selfe , Pro. 8. Goe to him , for hee will give thee wisedome liberally , and without reproach . Iam. 1.5 . thinke of him , that hee is the fountaine of wisedome , and fullnesse it selfe . So if thou needest grace , thou wouldest faine have more , thou wouldest have thy faith strengthened , and thy love and zeale more fervent , goe to CHRIST then , from whom wee receive grace for grace , and that is made to us wisedome , sanctification , and redemption ; goe to God that is grace it selfe . Goe not to men , for what they have , they have it from him ; therefore looke upon all occasions , that thou goest to the Lord : when thou wantest comfort , goe not to thy pleasure , and sports , and friends , and acquaintance , but goe to God that is the great God of heaven and earth , that hath it in him abundantly ; and in him thou shalt find more abundance , then in any man of the world . FINIS . THE THIRTEENTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. IN these words , as you know , God describes himselfe to Moses by his eternall being ; I AM hath sent me unto you . Now our businesse is to make this essence and being of GOD more fully knowne to you : This is done by declaring to you the severall Attributes , which are given to him in Scripture , wee have passed through divers : The last Attribute was his Simplicity . That which followes next in order is his Immutability or Vnchangeablenesse . Now that hee takes this proper to himselfe , you shall see in Numb . 23.19 . GOD is not as man that he should lie , neither the sonne of man that hee should repent . Repenting , you know , is a signe of change ; he will not repent , that is , he will not be subject to any change : whatsoever purpose or decree , or counsell he takes to him , hee is immutable in it . Shall he say , and not doe it ? shall he speake , and not make it good ? So Iames 1.17 . Every good and perfect gift is from above , and commeth downe from the father of lights , with whom there is no variablenesse , nor shadow of turning . When the question was , whence temptations should arise ; saith the Apostle , GOD tempts no man , for he is in himselfe just , good , and full of goodnesse , and he can never be otherwise , and therefore no temptation to evill can arise from him : and seeing he is so , he must alwayes be so , for he is not changed , nay there is no shadow of change in him . So Mal. 3.6 . I am the Lord , I change not . So that in this body of Divinity we doe but summe up divers heads , and so open them to you . This is an Attribute that he takes to himselfe , and therefore we will explaine it to you . First , I will shew you the reasons why ; secondly , an objection or two against it ; and thirdly , I will shew you the consequences or uses that arise from it . Now to convince us fully of this point , consider these reasons . Because wheresoever there is any change , there must be some vanity and imperfection ; that all the creatures are subject to change , it ariseth from hence , that they are subject to some imperfection . Now that which is most perfect , cannot be subject to change ; because in every change , either there is some perfection added that before was wanting , or else something is taken away which before was enjoyed . Now neither of these can befall our GOD , who is most perfect , nothing can be added or taken away from him ; for if any thing could , he were not perfect : whence it must needes follow , that he is unchangeable . Whatsoever is changeable must be in a possibility either to receive some new being , or some other being that it had not before , either in substance or in circumstance , or else it cannot be changeable : now that which is capable of no new being in any respect , nor other being in no circumstance , or accident , cannot be changed . Now GOD is exceeding full of being , as the sea is of water , and the Sunne of light , that is , he hath all the degrees and extensions of being in him : therefore he is not in possibility of receiving any other being , than he hath ; he is not subject to receive any other being , for substance , and no other being for quantity , and therefore nothing can be added to his time or place where he is ; neither can hee receive any other being for quality , no new habits , no new powers can be added to him ; for if there could be , he should not be full of being , but there should be some defect in him ; if there were any possibility in him of having any more : but seeing he is full of being , and constantly full , it cannot be that hee should be subject to any change ; some other being must be added to him , or else taken from him ; but seeing that cannot be , therefore he must needes be unchangeable . In regard of his simplicity ; because , if there be nothing in him but what is himselfe , but what is his essence , unlesse his essence should be annihilated , ( which is impossible ) he is not subject to change . Now all the creatures , besides their essence , have quantity in them , and that may be greater or lesse in the creature ; and besides , they have quality , and therefore they may be better or worse : but God is great without quantity , and good without quality ; and therefore in regard of his simplicity , seeing there is nothing in him , but what is himselfe , he cannot admit of any shadow of turning . Because he is infinite ; you know , an infinite thing is that which extends it selfe , which fills all things , to which nothing can be added : and therefore seeing he is infinite at the utmost extent , hee cannot extend himselfe any further . Againe , nothing can be taken from him , whereby he should be changed ; for , Infinitum est , cui nec addi , nec adimi potest : and therefore seeing he is most infinite , he is also unchangeable . For whatsoever is infinite , cannot be greater or lesser , nothing can be added or taken from it : and therefore unchangeable . If you observe it among the creatures , you shall find , that all change ariseth from one of these two things ; either from something without , or else from some disposition within the creature : But in God there can be no change in either of these respects . Not from any thing without him , because he is the first and supreme being , therefore there is no being before him , that he should borrow any thing of ; neither is there any being above him , or stronger than he , that should make any impression upon him . Againe , not from any thing within him ; for when there is in any creature any change that ariseth from a principle within , there must needes be something to move , and to be moved ; something to act and to suffer in the creature , else there can be no change : as mans body is subject to change , because there be divers principles within , of which something doth act , and something doth suffer , and so the body is subject to change , and moulders away : but in God there are not two things , there is not in him something to act , and something to suffer , and therefore he is not made up of such principles , as can admit any change within him . So then the conclusion stands sure , that hee can admit of no change or variation within or without him : and so needes must be unchangeable . Object . 1 The objections against this are but two . The first is , That which is taken from those places of Scripture , where God is said to repent , as , that He repented that he made Saul King , 1 Sam. 15.11 . and Gen. 6.6 . It greived him at the heart , that he made man : now those that repent , seeme to change their minde . Answ. This is attributed to God , as many other speeches are , onely after the manner of men : as man , when he alters any thing that he did before , seemes to repent : so that it is but a figurative speech , and a Metaphor , vsed , when hee doth make any change in the world : as he made Saul King , and put him downe againe : he puts men in high estates , and pulls them downe againe , this is onely in regard of the actions done ; as when he shewes favour to any man , and takes it away againe . So that it is but a figurative kinde of speech : not that there is any change in himselfe , but because what he did before , he undoes it now : in regard of his actions he changeth , not in regard of himselfe . Object . 2 What is the reason that he is said to drawe neere to us at one time , and at another time to depart from us , why doth the Holy Ghost come into one mans heart , and sanctifie him , when before hee was an unregenerate man ; what is the reason that Christ which was in heaven , came downe and tooke our nature vpon him , and lived amongst us , I say , what is the reason of all this , if there be no change in the Lord. Answ. GOD is said to doe all this , to come to us , and to goe from us , and to sanctifie them that were voide of sanctification : and as you say of the Sunne ; you say , that the Sunne comes into the house , when it fils it with light , but when the windowes are shut , you say , the Sunne is gone ; Yet the Sunne alters not , but the change is in regard of the house , It is said to come into the house because of the light that comes into it , which before did not , but the Sunne it selfe is not altered : So in this case , the Holy Ghost sanctifies a man , GOD drawes neere to him in his comfortable presence , because there are some workes wrought in the heart , that before were not : GOD is not changed , but it is the man that suffers the change ; he sees light now , that before was in darkenesse and in the shadow of death ; he is said to be changed by reason of those operations that now are there , which before were not . So is it in Christs comming ; there was a change in the humane nature that was assumed , which before was not : there was a worke done on the earth , which was not before : he put forth his power in his humiliation and exaltation , which before he did not : but yet he was the same , the change was in the creature , and not in him . Now we come to the consequences ; which are two . Hence wee may learne then how to understand all those places which wee meete with in Scripture , wherein the Lord expresseth such a sollicitude for the death of sinners : as , Why will you die , O house of Israel ? why will you not hearken , and obey ? And , As I live , saith the Lord , I desire not the death of a sinner . And , how am I prest under your abominations , even as a cart is pressed with sheaves ? And it is said , Gen. 6.6 . That the Lord was grieved at the heart , or it pained him at the heart , that hee had made man. All these kind of expressions ( as it is evident from hence ) are but attributed to GOD after the manner of men : not that hee is moved , for it cannot be , seeing he is unchangeable : whatsoever new accidents fall out in the world , hee is not stirred with them , he is not moved with any new affection : for if he were , he should be , as man is , changeable . But the meaning of those places is , to shew the infinite goodnesse of his nature , and the greatnesse of our sinnes : so that as men grieve much , when their wills are crossed , and when their worke is brought to nothing , how weary are they , when they strive long , and doe no good ? So the LORD would expresse it to us thus , that wee might take notice , what the great provocations are , what the sinnes and faults are , wherewith we offend him from day to day , that we may know what they be , and what price to set upon those sinnes whereby we weary him from time to time . That all the love and hatred , that hee hath now since the world was made , all the complacency and displicency , all the happinesse and joy which he hath from any thing , done either by the Angels or men , that he had it from all eternity ; for if any thing were new in him , there should be a change : but now there being none , you must needes grant this , that they were in him from all eternity . So that all the workes of men and Angels be nothing to him , all the joy that he hath from them , hee had it from eternity . Againe , all the sinnes whereby evill men provoke him , and all the punishments that they suffer for sinne , it moves not him ; but as when a glasse falls against the wall , the wall is not hurt , but the glasse is broken : so wicked men , they hurt themselves , but hee is not mooved . Therefore hence observe , that GOD must needes be most holy , and righteous , and just in all his wayes , because there is neither love , nor hatred , nor griefe in him , nor joy , which should make crooked , or bend the rule of his will , or alter it in any action . Men are therefore unjust , because in all that they doe , there is something that bends their wills this way , or that way , they are capable of love , joy , griefe : but GOD , seeing he is capable of none of these , therefore he must needes be most just and righteous in all his workes . Therefore whatsoever he doth , though thou seest no reason for it , yet justifie thou him in all ; when thou seest him overthrowing the Churches , denying his grace to many thousands , and the like , yet doe thou justifie him in all his wayes : because there is no griefe or trouble can come to him , as to the creature , therefore he must needes be holy in all wayes , and righteous in all his workes . If this be so , then this will also follow , that all the decrees , all the counsells , and all the acts of his will , that ever were in him , they were in him from all eternity : that is , there is not a vicissitude of counsells , thoughts and desires upon the passages of things in the world , as there is in men ; for then he should be subject to change : For this is a sure rule , Whatsoever is under different termes , there is a change in it ; he is now , that which he was not before : and if there were any instant , in which GOD should will one thing which he did not another time , hee should bee subject to change . Therefore looke backe to all eternity , in your imaginations & thoughts , as in the making of the world ; all those acts , those counsels that he executed upon men , they were in him from everlasting . Now I come to uses for practise : and we will make such uses as the Scripture doth make of this point . The first is this . Vse 1 In 1 Sam. 15.28 , 29. And Samuel said unto Saul , The Lord hath rent the kingdome of Israel from thee this day , and hath given it to a neighbour of thine , that is better than thee : and also the strength of Israel will not lie , nor repent : for he is not as man that hee should repent . If GOD be unchangeable , take heede then , lest he come to this , that hee cast thee off , as he did Saul : for if ever he doe it , he will never repent , never alter , never retract his decree . Saul lived , you know , many yeares after , for it was in the beginning of his reigne ; and yet because the will of GOD was revealed clearely to him , he was bid by a cleare command , Goe and kill all the Amalekites , and leave not any of them alive : Saul now had a heart contemning GOD in this commandement , therefore also GOD came to a resolution and decree , to cast him off : though Saul lived many yeares after , yet you could see no change in him , there was no alteration in his outward condition : But , saith he , and it is most fearefull , God doth not repent : it is not with him as it is with man , for he may be intreated , and may repent ; but the Lord is not as man that he should repent . Consider this , you that have cleare commandements from GOD , you that have beene tolde that you ought to be conscionable in your calling , that you ought to pray in your families , if you will be still breaking the Lords will , and live idly in your calling , and rebelliously sinne against GOD , living as if there were no GOD in the world ; take heede lest the Lord reject you ; and when hee hath done it , consider that he is an unchangeable God , and that all his decrees are immutable . Consider that place , Hee swore in his wrath that they should not enter into his rest . It was not long after the children of Israel came out of Egypt , yet ten times they provoked him , before hee declared this resolution , and many of them lived forty yeares after : but because many of them did see clearely that it was the will of GOD , they did see his miracles and his workes that hee had done amongst them , and yet because they still rebelled , he swore in his wrath , that they should never enter into his rest . It is a fearefull case , when GOD shall doe this , ( as he doth it : ) Even all you that heare me this day , there is a time , I am perswaded , when the Lord pronounceth such a decree upon such a man , saying , I have rejected him : yet no man sees it , no not he himselfe , but he comes to Church , and heares the word from day to day . But yet remember that GOD is unchangeable ; for , you see , the Iewes in Ieremies time , they lived under Ieremies Ministery almost twenty yeares , but yet at the last hee rejected them , and hee would not be intreated , though Ieremy and the people did pray to him . There are three places for it : Ier. 7.16 . Therefore pray not thou for this people , neither lift thou up cry nor prayer for them , neither make intercession to me , for I will not heare thee . But what if the Iewes were moved with the calamity when it came , should cry , and be importunate with the Lord , would not their teares move him ? No , saith he : Ierem. 11.14 . Therefore pray not thou for this people , neither lift up a cry or prayer for them : for I will not heare them in the time that they cry unto me for their trouble . But what if they fast and pray ? No ; if they doo that , I will not heare them . Ier. 14.11 , 12. Then GOD said unto me , pray not for this people for their good : when they fast , I will not heare their cry ; when they offer burnt offering and an oblation , I will not accept them , but I will consume them by the sword , and by the famine , and by the pestilence . When the day of death comes , when the time of sickenesse and extremitie comes , then you will cry , and cry earnestly : but God shall say to you then , the time was , when I cryed to you by the Ministers , and you would not heare : nay , you slighted and mocked them , and you would not heare them , I will also mocke & laugh at your destruction . Prov : 1.26 . Doe not thinke this is a case that seldome comes , it is done every day , continually upon some . There is a double time : a time of preparing and trying before this unchangeable decree come forth . Zeph. 2.1 , 2. Gather your selves together , yea gather together , O nation not desired , before the decree come forth , before the day passe , as the chaffe , before the fierce anger of the Lord come upon you , before the day of the Lords anger come upon you . And there is a time , when the decree is past ; and when this is not past , there is a doore of hope opened : but when the decree is come forth , then you are past hope . Object . But how shall I doe to know this ? Answ. Beloved , never an Angel , nor I , nor any creature can tell you ; you see that he tooke Saul at the beginning of the kingdome , when hee was young and strong ; hee tooke the Iewes at the beginning of Ieremies preaching ; onely the use that you are to make of it is this : Take heede of neglecting God , or good admonitions , take heede of contemning the word from day to day , and saying , that I will repent hereafter ; for the Lord perhaps will not give thee a heart to repent , he will not heare you , as he said before , though you cry never so much to him , as in time of extremity you are likest to doe . Vse 2 The second use I take out of Rom. 11.28 , 29. As concerning the Gospell , they are enemies for your sake : but as touching the election , they are beloved for the Fathers sake . For the gifts and calling of God are without repentance . The meaning of it is this : saith the Lord , I have cast away the Iewes , and they are now enemies for the Gospels sake , that is , that the Gospell might come sooner to you ; they have rejected it , that upon their refusall , it might come to you Gentiles ; they are enemies and cast off , yet they are beloved for their fathers sake ; that is , in regard of the promise that I made to their father Abraham , Isaac , and Iacob ; and in regard of that covenant , I will not alter ; not , saith he , to all the Iewes , but those whom I have elected , so farre as my covenant reacheth , with whom I have made it . Do not thinke that there is any change of the Lord toward them , For the gifts and calling of the Lord , that is , the calling of them by the worke of the Spirit , and the gifts of saving grace , that he hath bestowed upon the elect Iewes , they are without all repentance , there is no change in them . Then if ever thou art in covenant with God , and hast this seale in thy soule , that there is a change wrought in thee by the covenant , then thy election is sure : and be sure God will never alter it , for he is unchangeable . This thou must consider , that thou maist have strong consolation . Beloved , our consolation , if it be upon any thing , but upon GOD that is unchangeable , it is weake , and twenty things may batter it , and overthrow it : but when it is grounded upon the immutability of his councell , it is called in Heb. 6.18 . strong consolation , so that all the Divells in hell , all temptations of the world , and all the objections that our owne hearts can make cannot batter it ; for it is built upon the lowest foundation , even upon the unchangeable God. So that this doctrine is for comfort to all the Saints of God. Therefore consider thou , whether thou art in the state of grace , whether thou hast made the match with Iesus Christ , if ever there was a covenant betweene Christ , and thy soule . But how shall I know it , you will say ? Did you ever come to this , as to say , I am content to be divorced from , and to part with all things , with every lust , and to be content to follow him through all his wayes , and to beare every crosse ? yet this is not enough ; Did there follow hereupon a generall change within thy heart , and a new heart , and a new spirit given thee ? otherwise it is but lip-labour , a thought onely that passeth through the mind , and therefore was never any such actuall agreement betweene Christ and thee . But if there were any such change , then thou maist comfort thy selfe ; for God is unchangeable , and this covenant , it is an everlasting covenant . Consider that it is every where called so : Isay 55.3 . it is said to be an everlasting covenant , because it is founded upon the sure mercies of David : God gave Saul mercies as well as David , God tells him that he shall have the kingdome , if hee will walke in his wayes ; but Saul started out of the wayes of God , and so God performed his part , but yet the covenant was broke , because Saul performed not his part . And as it was with Saul , so it was with the people of Israel ; because they broke the covenant on their parts , God also broke his . David started out of the way , as well as Saul : but they were sure mercies that were promised him , for it was an everlasting covenant of mercy . Therfore you must know this , that there is a twofold covenant : First , a single covenant , such as GOD makes with children when they are baptised , which is this ; If you will believe and repent , and walke in my wayes , you shall be saved : now if they breake the condition , GOD is freed , he is not bound any further . Secondly , a double covenant , to performe both parts ; which is this ; If you will believe , and repent , you shall be saved , and , I will give you an heart , and you shall repent , and believe , and be saved ; I began the worke , and I will finish it : here is not onely a covenant on Gods part , to be our Father , but on our parts also , as in the other ; but GOD doth not onely promise for his part , but makes a covenant to to inable us to performe the conditions on our part : and therefore it is called a double covenant . And it is impossible that this covenant should be broken , for then GOD should breake it himselfe , ( for he is ingaged for both parts ) ; and so be changeable , if hee should not give thee a new heart , and keepe thee from the first day of thy regeneration till death . Therefore it is an everlasting covenant , and the fruites of it are sure mercies ; it is a double covenant , and therefore cannot be changed . And it is called , Compassions that faile not : why are they called so ? to shew the unchangeablenesse of this covenant . But you will say , what if I fall into sin ? I will forgive them , saith the Lord. Oh , but lusts doe rebell , old lusts , and new : but , saith the Lord , I will mortifie them , and give you grace to overcome them . Oh , but grace is subject to decay : but I will renew it , saith GOD. If thy sinnes and lusts should exceede his mercies , then they should faile ; but they cannot : and therefore they are called compassions that faile not . Besides , consider this , that the covenant is made in Iesus Christ. There are two Adams , he made a covenant with both : with the first Adam , he made a covenant , as with the common roote of all mankinde ; but Adam brake the covenant , and so did all his members . But there is a second Adam , and all that are saved , are members of him as truely as wee are of the first Adam : and he kept the covenant , and therefore if he stand , they shall stand also . Besides , consider that he makes this Covenant as to sonnes , and not as to servants . To the servant the Master saith ; Doe my worke faithfully , and thou shalt have thy wages , if not , I will turne thee out of my dores : but with his Sonne it is not so , hee abideth in the house for ever ; if he fall into sinne , hee corrects and nurtures him , but yet hee keepes him in his house for ever . Answ. But what use is there of this Doctrine ? Object . There is this end for it ; were it not for this Doctrine , thou couldest never love God with a sincere and perfect love : For I aske thee this question , canst thou love him with a perfect love , whom thou thinkest may sometime become thine enemy ? It is a saying , Amare tanquam aliquando osurus , is the very poyson of true friendship . But now , when thou knowest that God is knit to thee by an unchangeable bond , that hee is a friend whom thou maist build upon for ever , whom thou maist trust : this makes thy heart to cleave to him , as Paul saith , I know whom I have trusted , this makes thy heart to fasten upon him , and there is no scruple of love , which would be , if there were a possibility of change . Besides , what makes a man to depart from his profession ? Because he thinkes to get a better portion : but when thou hast this portion sure ; Christ , and heaven sure , why shouldest thou let it goe . Heb. 10.23 . Besides , endeavours never faile , till hope failes : And therefore when thou art sure that thy worke is not in vaine in the Lord , it is that which makes thee constant , and immovable in well-doing . And therefore the use is , to make us have strong consolation in the Lord , and to doe his worke abundantly , to doe that which wee are exhorted to doe ; to cleave to the Lord without separation . And this wee cannot doe , except we were sure of him : and that you may know by this , that he is an unchangeable God , and the gifts of his calling are without repentance . FJNJS . THE FOVRTEENTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and they shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. Object . WHEN men heare that GOD is thus unchangeable , that when he hath rejected any , he never retracts his decree ; this objectiō may be made . For what end is it then to pray , to endeavour a change of life , or to repent , for if there be such an unresistable decree past against mee , what hope is there ? Before I come to a particular answere to this , I will premise these two things in generall . First , you know , that in other things there is an unchangeable Decree , as there is an unalterable Decree concerning the time of mens death , and yet no man for this doth cease to eate , or to take Physicke : so there is an unchangeable Decree concerning the successe of every businesse under the Sunne , yet wee doe not forbeare to take counsell , and to use the best meanes to bring our enterprises to passe : And so there is an unchangeable Decree concerning the salvation of men , concerning giving grace , or denying grace to them ; and you can no more take an argument from hence , to give over endeavours , than you can in the former . 2. Though there be an unchangeable Decree past upon men , when GOD hath rejected them , and GOD will not alter it ; yet this Decree is kept secret , and no man knowes it : therefore there is a dore of hope opened , to stirre up men to endeavour . Indeed if the Decree were made knowne , and revealed to us , then it were in vaine , then there were no place for endeavours : but seeing it is not so , therefore there is place for hope , and for endeavours which arise from hope . These things being premised , we will now come to a particular answer of this objection . First , that if thou doest pray , thou shalt change GOD and his carriage toward thee , though hee be unchangeable . For if a man be rejected as Saul was , and as the Iewes were , and as those in Rom. 1. who were given up to a reprobate minde ; if he be so rejected , he is not able to pray , or repent , or to seeke to GOD or to desire to go about in good earnest to seeke any change of life : for if he were able to doe it , he was sure to speed . Therefore if thou doest pray in truth , thou shalt prevaile , thou art sure to have mercy at his hand ; for it is a great signe that he hath not giuen thee over , that no such unchangeable decree is past against thee : therefore it is no doctrine of discouragement . Indeed it is a doctrine of great terrour to those , whose hearts doe not tremble at it , that let such a doctrine slide a way as water doth off a stone , and not sinke into threir hearts at all : but to a man that saith , I would repent , and pray , and change the course of my life , if there were any hope ; I can say this to thee , that if thou doest pray thou shalt be accepted ; for GOD hath stiled himselfe , that he is a GOD hearing praiers ; and except he were changeable , he must needs be ready to heare thee , if thou seekest to him : For the Lord is unchangeable in his promises , & thou shalt finde him unchangeable towards thee : but to a man that will not pray , that is set upon evill , and will not be wrought upon , to such a man this is a fearefull and a terrible doctrine . Secondly , though GODS decree be unchangable , yet if thou canst find a change in thy selfe , it shall go well with thee : as if a father should take up an unchangeable resolution to disinherit a stubborne and ungracious child , because he is so ; if the child should change now and alter his courses , and grow sober , the father may now receiue him to mercy , and yet no change in his resolution , but the change is in the sonne . Or , if a Prince should set downe in a law , ( as a law of the Medes and Persians , that alters not ) saying , I will not receive to favour such a rebellious subject , because he is so : yet if his subject be changed , he may receive him , and yet his Decree may be unchangeable , because the change was in the subject , and the decree was grounded upon this , if hee did remaine so rebellious and stubborne : So I say to thee , if GOD hath therefore threatned to reject thee , because thou art a stubborne and rebellious wretch , if now thou shalt finde a change in thy selfe , that thy stubborne heart is broken , standing in awe of him , fearing to offend him , or to commit any sinne that thou knowest to be a sinne , I say , notwithstanding that unchangeablenesse of his , he cannot but receive thee to mercy . As if a Physitian should take up an unchangeable resolution , not to give his patient such restorative physicke , because his stomacke is foule , so that it will not worke , and because he will not receive such purgations whereby he should be prepared for it : But if there be a change in him , if his stomacke be cleane & fit for it , so that it will work , and he become willing to receive it , if hee give it him , the change is not in the Physitian , but in the patient . Therefore when you heare this , sit not downe discouraged , but rather goe and sit alone , and consider of thy sinnes , and give not over till thy heart be broken for them : and when this is done , be sure that he will receive thee to mercy , for he may be unchangeable in his decree , if the change be in thee . And therefore this Doctrine doth not discourage , but rather stirre up , and incite men to change their courses , yea it is the very scope of it . Againe , I adde this further ; he that saith , to what purpose is it to endeavour , whosoever it is that sayes so , I would aske that man this question ; Didst thou ever goe about any holy duties , and yet didst finde this stoppe in it , that though thou wouldest doe them , thou couldest not be accepted ? hadst thou ever a serious resolution to forsake such and such a sinne , and the occasions of it , and yet thou didst finde such a barre as this , that thou couldest not alter GODS decree thereby , and for that onely reason hast gone on in it ? Did ever any man upon his death-bed say so ? No man will say so : but it is because he would not . Therefore complaine not of the unchangeable decree of GOD , but of the stubbornesse of thy heart , that thou wilt not buckle , and come in unto him . The best way in this Doctrine of the unchangeablenesse of Gods decree of election , is this : It is good to consider in what manner it is delivered in the Scripture , and to what purpose , and to make that use of it , and then thou shalt be sure not to abuse it . As for example ; to what end , and for what occasion is this Doctrine of election delivered ? You shall finde that it is on this occasion . Rom. 9.18 , 19. When many of the Iewes did not come in , to whom did belong the covenant , and the lawes , and the testimonies , this was an objection that was made against the Doctrine of the Gospell ; what was the reason that the Iewes did not come in , and that his owne people were not wrought upon ? To answere this objection , the Apostle tells them , that it was not against Gods good will , hee was able to doe it , if it was his pleasure , but , saith he , some hath hee chosen , and some not ; some hee loves , and some hee hates ; some hee hath mercy upon , and some he hardens . So that the scope of the Doctrine is , that God might be magnified , that no objection might be made against the almighty power of GOD , that hee was not able to bring them in , that men might not say that they have resisted his will : and the Apostle reveales it for that purpose , that men might be answered . So that such Doctrines as this , you must consider for what end they are revealed . As for this Doctrine of Gods unchangeablenesse , what is the end , why it is revealed ? You shall see in Numb . 23.19 . He is not as man that he should repent : Therefore I have blessed Israel , and he shall be blessed . The end is , to shew that his favour is an unchangeable favour : So he hath cursed Saul , and he shall be cursed , 1 Sam. 15.29 . his decrees are unalterable . As it is Iam. 1.17 . GOD is good , and cannot be otherwise , therefore he can tempt no man. Out of all these places it is apparant , that the use of this Doctrine is , that we might tremble at his judgements , and that we might rejoyce in his favour with joy unspeakable and glorious : In a word , that men might know the excellency of the Almighty , and might know and magnifie GOD , because constancy and unchangeablenesse is a property of wisedome . This being the end why it is revealed , it ought to be applied onely to this use : as to come to particulars , which before we did not mention . When we heare that GOD rejected Saul , and will not repent of it , and the Iewes , &c. the use that we should make of it is this ; If GOD should passe such a decree of rejection upon me , it cannot be changed ; therefore I would feare before him , and take heede of that stubbornesse and course of disobedience , that may bring that curse upon me , and such a stroke upon my soule ; and for this purpose is this doctrine revealed to us . And this use the Apostle makes of it , Heb. 3. when he had delivered Gods unchangeable decree , declared by his swearing in his wrath , that they should never enter into his rest : therefore deferre not , saith he , while it is called to day , lest that you continuing in a course of rebellion , the doore of mercy be shut upon you , and GOD doe sweare in his wrath , as he did to them , that you shall never enter into his rest . Beloved , there is a double time : a time of the comming forth of this decree , and a time of preparing and trying , while the doore stands open . Therefore take heede that that acceptable time doe not passe away , lest thou be hardened through the deceitfulnesse of sinne . Vse 3 If GOD be unchangeable , then looke whatsoever hee hath done in former times , what judgements hee hath inflicted , and for what , what mercies hee hath shewen , and upon what ground ; and thou maist expect the same , because there is no change in him : therefore goe over all the Scripture , and beholde what hee hath done there , looke through all thine owne experience , & see what he hath done to thee , & to others , & know that he will doe the same to thee , for he is unchangable . As for example , look what he did to Ioab , Shimei , and the house of Saul . You know the sinnes that they committed ; Ioab had committed murther , and Shimei reviled David , and Saul slew the Gibeonites against his oath : though they went on a long time in peace and prosperity , yet because their pardon was not sued out , therefore after many yeares God called them to an account . As Ioab went not to the grave in peace , and Shimei deserved death , and therefore it was brought upon him ; and Saul was punished in the blood of his sonnes , and hee was slaine himselfe , as hee had slaine others in battell . So be thou assured , if there be any sinne which thou hast formerly committed , unrepented of , though it be long since , GOD will waken it in due time . So , looke what he did to David ; hee had committed a sinne in secret , but the Lord saith , that hee will make his punishment to be open , he will doe it before the Sunne : So if thou hast committed a sinne in secret , take heede lest hee bring it to light , he will doe to thee , as he did to David ; and I say unto thee , that though thou be regenerate , and art one of his elect , yet if thy case be the same with Davids , hee will doe so to thee , for hee is unchangeable . There be two cases wherein the Lord will not spare , but bring judgement upon his owne children . First , in the case of scandall , as Davids was : for though his first sinne was secret , yet his second was publicke , and made the first so too . Therfore though his sin was forgiven him , God tells him that his punishment should be open , and that the sword should not depart from his house . Secondly , if their sinne be not scandalous , yet if it be unrepented of , GOD will even punish his owne children . And as GOD deales with secret sinnes to bring them to light : so he will doe with secret innocency , on the other side also . As Ioseph , whose uprightnesse was in secret , for none did see it but himselfe ; as for his Mistresse , she accused him , and was believed : yet the Lord brought it to light in due season . So he will doe thine . Let men keepe their credit with GOD , and he will keepe their credit with men , let them raise slanders , or what they will : looke how he did with Ioseph , so he will deale with thee , for he changeth not . So looke how the Lord hath dealt with wicked men ; looke how the Lord did deale with them that did meddle with holy things , as Nadab , and Abihu , and Vzzah , and the Bethshemites ; you know that he destroyed them all , and that with a present destruction : so if thou wilt abuse his name , abuse his holy things , and come unto the Sacraments with an uncircumcised heart , he is the same God still , hee is as much offended now , and hee is as ready to execute his wrath upon thee , as he was then . So looke how hee dealt with Saul , with the Iewes that came out of Egypt , hee swore in his wrath , that they should not enter his rest : if thou wilt doe the same that they did , rebell against him as they did , he will sweare in his wrath , that thou shalt never enter into his rest . As hee passed his sentence upon Saul , and as hee passeth his sentence upon any : so he will bring it to passe , if thy case be the same , for he is unchangeable . So looke how hee did deale in Iohn Baptists time , and as it was with them , Now the axe is laid to the roote of the tree , when the Gospell , and the meanes of grace , and the spring-time of the word began ; because they did not regard it thē , they were cast off : the time of their ignorance God regards not so much ; but then hee called upon every one to repent , and because they did not come in then , hee deferred not his judgement . That upon which I ground this , you shall finde in two places of Scripture . 2 Pet. 2.4 . If the LORD did so with the Angels , spared not them , saith he , he is the same GOD , and therefore hee knowes how to reserve the unjust to the day of judgement , and especially those that are uncleane : the ground of it is his unchangeablenesse . The other place is in 1 Cor. 10. You know what he did to the Israelites , saith hee , hee will doe the same to you : therefore doe you take heede , that you doe not commit fornication , as some of them committed , and died in the wildernesse , &c. Onely here is this caution diligently to be remembred , which we must adde to all this that hath beene spoken . It is sure , that whensoever it is the same case , hee will doe the same thing : though his judgements are different , the time different , the wayes and meanes are different . As for example , he stroke Vzzah presently , and so he did Gebazi , and Nadab , and Abibu ; yet to others there may be difference in time : to these he did it presently , to others it may be he will doe it many yeares after . Againe , he stroke them with death , but it may be there is another kinde of judgement reserved for thee ▪ as it may be he will give thee up to hardnesse of heart , or the like . Againe , so it is in shewing mercy , for the rule is as true therein also : For he shewes mercy to some this way , and to others that way , and he humbles men after divers manners ; and so some men hee punisheth for their sinnes in this life , some hee reserves for another world : Againe , some hee strikes presently , and some hee forbeares with much patience . And this you must remember in both these , that though hee doth the same things , yet hee doth them in a different manner , time , and way : he hath divers judgements , and afflictions ; and as there are divers meanes to attaine to the same end , as some may ride , some go on foot , and yet all come to one journeys end : So the judgements and afflictions may be different , yet the end the same ; and that this caution being taken in , thou maist be sure , that the same judgements that he did execute in former time , he is ready to execute them still . As he hath given them up to open sinnes , that did neglect him in secret , so he will doe to thee ; as he hath stricken some men in their sinnes , so the same wrath is gone out against and remaines for thee , if thou doe not repent and turne to him : for the kindes , as whether by sicknesse , or death , &c. these we cannot determine of ; the wayes of GOD are infinite , and exceding divers , unsearchable , and past finding out : but though in regard of his particular wayes it doth not follow , he did thus to this man , therfore he will doe the very same to thee ; yet because he did this to them , he will doe the same thing to thee in the same or in a different manner . So looke what he hath done to all his Saints , hee hath blessed them , and heard them . But thou wilt say , I have prayed , and I am not heard . I say to thee , if thy case be the same , thou shalt be heard . To this end are those places : The Lords hand is not shortened , that he cannot save , nor his eare heavie , that it cannot heare : This is the scope of the Prophet ; as if he should say , you wonder why you are not heard , that you have not the same successe in prayer that they had , but the case is not the same , saith he : they repented , but you doe not ; you are mistaken , for you are yet in your sinnes ; I am as strong to helpe you , and as ready , and if I doe it not , it is because the case is different : your sins have made a separation betweene me and you . Which implies , that GOD will heare if the case be the same . Onely remember this , that GOD may deferre it something long before he heares you , yet he will doe it in the end . Vse 4 If unchangeablenesse be proper to GOD ( for so you must understand it , proper to him , and common to no other ) then learne to know the difference betweene him and the creatures . There be diverse branches of this use : As , First if this be so , then every creature is , and must be changeable , and if so , then take heed , that you doe not expect more of the creature , then is in it , for this will raise our affections to the creature , and so cause griefe and vexation in the end : and indeede the forgetfulnesse of this changeablenesse in the creature , and unchangablenesse in GOD is the cause of all our crosses and sorrow in outward things we meet with . There be these degrees to it . For , first , The forgetfulnesse of the mutabilitie of the creature causeth us to expect more from it then is in it . Secondly , This expectation raiseth our affections unto the creature : hence it is , that we set our affections too much vpon them , and delight too much in them . Thirdly , Strong affections , when they are set vpon the creature , doe alwayes bring forth strong afflictions : for what is the reason of all the griefe , that we undergoe from day to day ? Is it not , because our affections are set upon changeable objects , vpon the creatures ? And therefore when they are changed , then there is a change in the mind : whereas if thou didst looke alone upon the unchangeable GOD , this would keepe thee from worldly care and sorrow , this would preserve in thee evenesse and aequability of minde . Therefore take heed of forgetting this , that to be unchangeable , is proper to God alone ; Therfore set thy affections vpon none but him : and if thou wilt doe so , thou shalt allwayes injoy a constant security of mind , as if a man were in the uppper region , where there is no change of weather , when as belowe here , there is one day foule , another faire ; so that if a man could live with GOD , and walke with him , and have his conversation in heaven , he should not be subject to such change : whereas if a man set his minde upon earthly things , he shall be still subject to perturbations and unevenesse . All griefe of mind comes from hence , that thou lookest for unchangeablenesse from the creature , where it is not to be had . If thou wouldest looke up to God , thou shalt find all things a like there , there is no change with him . When an earthen pot is broken , it doth not much trouble you , for you remember it to be but an earthen pot : now every thing here below , all your friends , wife , children , they are but earthen vessels , and the consideration of this would exceedingly helpe you , if you would settle it on your heart . Therfore say , what a foole was I ? I did not remember , they were but a flower , a vapour , and a shadow : for so the Scripture calls them . And shall a man take on , because a vapour is scattered , and a flower withered , and a shadow vanished ? Therefore remember , that to bee unchangeable is proper to God alone : and to be changeable is as proper to the creature , as to him to be immutable . Secondly , You may see from hence , how to helpe that vanity to which the creature is subject : for if unchangeablenesse be the property of God , thou must not seeke a stabilitie from the creature , but consider that it hath no further in it , then God is pleased to communicate the same to it . Therefore to goe to him to whom unchangeablenesse belongs : for as mutable as they be , yet if he will make thy freinds to be stable , or thy wealth , it shall be so . Therefore the only way is , to goe to him , to make those things firme , which otherwise are unconstant . The love of a freind is unconstant , for hee may dye , the breath is in his nostrils , and if he doe live , yet his thoughts may perish , and his affections alter : So that they shall faile thee as a land floud doth in summer , as Iob saith . It dries up in summer time , and yet that is the time of thirst ; and so will they faile thee in time of neede : and the like may be said of all things else , so that he whose comfort doth depend upon them , hath but a dependent felicity , which is like the motion of mills , and ships , which cease when the water or wind failes them . But yet as mutable as they are , God can put a constancy unto them . Apply this therefore to thy selfe . Thou livest now , and art in health and wealth , in such and such a place , and such circumstances as may continue it : the onely way to establish thee in all this is , to goe to God , and to beseech him to put a stabilitie into thy condition . For the creature , as it is made of nothing , and is built upon a foundation of nothing : So it is apt to returne to nothing . And remember this , that the more retired , and weaned , and fearefull thy affections are about any thing , so that thou canst say in good earnest ; If God will , I shall injoy them to day , and next day , but his will I know not , I know not how long I shall injoy them ; if thou canst say thus , thou shalt hold them the longer , and the faster : for that is a signe that thou dependest upon God , and not not on the creature , that thou trustest him , and art not fastened to it . Vse 5 If this be so , then unchangeablenesse is an excellency in him : for all his Attributes are exceeding excellent . Then if thou wouldest judge of any thing in the world , thou must take this as a measure by which thou maist prize and esteeme it : looke how changeable it is , so much the worse it is ; if it be good , the more immutable , the better it is , for all changeablenesse commeth from weakenesse . Therefore learne to value it so : and you shall finde this of much use . As we may see in the heavens : it is said that they are vaine , because they waxe olde as doth a garment , but thou art the same , Psal. 102.26 , 27. Go through every thing glorious in the world , glorious Churches , they are subject to change ; as Ierusalem , the glory of all the earth , it is ruinated , and brought nothing . Take men that are most eminent , yet because they are subject to change , by death or by passions , there is an unevennesse in them : though they live here like Gods in their glory . Therefore magnifie no man , but labour to be perswaded of thy selfe , as a man. I need not speake to you of riches , they take to themselves wings and fly away ; nor of credit and honour , they are in the power of them that give them : whatsoever is changeable , according to the mutability of it , so value it . But I presse the contrary . Looke upon the things that are not changeable , and labour to prize them . Thou shalt find saving grace to be unchangeable , though it may be impared in degree , and may recoyle to the root , and may not bud forth as at other times , yet it is unchangeable , it shall never be taken away : So spir●●uall life is unchangeable , when that begins , then the other shakes off , even as old nailes doe ; when new grow under them : therefore this should teach us to value it much . So the word of GOD is an unchangeable thing , Isay 40.8 . The grasse withereth , the flower fadeth : but the word of the Lord shall stand for ever . So Matth. 5. Heaven and earth shall passe away , but my word shall not passe . Now what use should we make of this ? Then study the word more than any thing in the world besides . There is much learning in the world , and there are many creatures : now all other knowledge is of the creature , and that vanisheth away with them , but the word of God shall not passe , the word indures for ever . Therefore looke what truthes thou canst get out of the word , which may build up the inward man , looke what profit thou canst get from it , that shall remaine for ever : therefore thou shouldest prize it much , get it plenteously in thy heart , in the wisedome and power of it . We have many imployments in this life : but that which is bestowed upon unchangeable things , which shall shall never alter , that is the best time spent . Lastly , all the good workes thou doest , and all the evill workes of unregenerate men unrepented of , shall remaine for ever . Looke what good workes thou doest in the world , they shall remaine with thee for ever , they shall be had in continuall remembrance . Therefore thou shouldest labour to be abundant in good workes , that is , to be sure to serve GOD whatsoever thou doest . If thou be servant or a labouring man ; when thou doest thy workes out of obedience to him , even those workes shall remaine . So looke in any thing that thou hast done for Christ , all these things shall remaine for ever : what faithfull prayers soever thou hast made , or whatsoever thou hast suffered for Christ , what paines thou hast taken in preaching , or in repenting , or in advancing the cause of CHRIST , these shall be had in everlasting remembrance . So looke what sinnes unrepented of thou hast committed . The sinnes of unregenerate men shall also remaine . All the praise that comes from any action , and the pleasure of it , that passeth away , and comes to nothing : but looke what sinfulnesse there is in any worke , that remaines , and if thou repent not of it , that sinne shall be reckoned upon thy score ; and what uprightnesse soever there is in any worke , that shall remaine . Therefore learne from hence to prize and value onely those good things that are immutable , and proportionably to feare and shunne the evill . FINIS . THE FIFTEENTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. AS wee are to judge of other things by the mutability of them : so learne to judge of thy selfe , of thine owne spirit , by that constancy that thou findest in well-doing , or that mutability and unconstancy that thou art subject to . If a man would make a censure of himselfe , let him consider , that the nearer hee comes to unchangeablenesse in well-doing , the better he is , and the stronger he is : againe , the more mutable , the weaker . Thou art to judge of thy selfe , as we use to esteeme of one another . Now let a man be unconstant , one that we can have no holde of , that is as fickle as the weather , that will resolve upon such a thing to day , and change his minde to morrow : what ever learning or excellency , or what kindnesse soever there is in this man , we regard him not , because he is an unconstant man. Now learne thou to doe so with thy selfe , to aske thy selfe that question : Hast thou not had many resolutions , that never came to any endeavours ? Hast thou not begun many good workes , and never finished them ? Hast thou not found that property of folly in thee , To begin stil to live ? Stultitia semper incipit vivere ? If this be thy case , learne to abhorre thy selfe for it , and to be ashamed : for all is nothing , till we come to a constant and unchangeble resolution : So that we come to set it downe with our selves as an inviolable law : this is a duty , and I will doe it , whatsoever it cost me ; this is a sinne , and I will avoid it , whatsoever come of it . This is a resolution that Daniel takes up , Dan. 1.8 . He determined in his heart , that he would not be defiled with the Kings meate : and such a resolution they were exhorted to in Acts 11.23 . With full purpose of heart , to cleave unto God. It is translated , full purpose : but the words are , with a decree and full resolution of heart ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : That is , when a man doth not lightly put himselfe upon an holy course ; but takes up a strong resolution to goe through with it ; such a resolution as Pauls was , Acts 20.22 . he knew what bands did waite for him , as for theeves it was no matter , he was bound in the spirit , All is nothng : I care not , sayes he , so that I may fulfill the Ministery committed to me . Such a resolution we should have . And according as thou findest thy selfe able to doe this , so thou shouldest judge of thy selfe . A man that is on and off in his wayes , Salomon compares him to a City whose walls are broken downe , that is , if a temptation come , and set upon him , it hath free entrance , and the temptation comes in , because his soule was without guard and ward . But on the other side , a man that doth not stand trifling with the Lord , to say , I wish I could , and I am sorry that I cannot , but he will goe through a good course , such a man is like to a City which hath walls round about it ; that if a temptation come , there is something to keepe it out . I say , as thou art to judge of other things by the mutability of them : so of thy selfe . There is nothing better than to have a peremptory resolution in well-doing , to be constant therein , and there is nothing worse than to bee peremptory in evill . Vse 6 If God be immutable , then thou knowest whither to goe to get this constancy , to make thy selfe unchangeable , and immutable and constant in well-doing . For , for what end hath he revealed to us that he is unchangeable ? is it not for our use ? Sure it is , even to teach us , that when we finde our selves subject to mutability , wee should goe to God , and beseech him to establish our hearts . No creature is able to doe it . Every creature is mutable , onely so farre unchangeable , as he maketh it to be so ; he onely is originally unchangeable ; all friends and all other things in the world are no further unchangeable than he communicates it to them , ( as was said before : ) and the same is true of thine owne heart , and of thy purposes . Therefore thou must thinke with thy selfe , and make this use of the unchangeablenesse of God , that hee onely can make thee unchangeable . Therefore when a man wants direction , hee must goe to GOD : Iam. 1.5 . he is onely wise , and can shew a man what to doe , when he is in a strait . And upon the same ground when thou seest that thou art unconstant , goe to him that is unchangeable , that can make thee constant ; and desire him to fixe thy quicke-silver , to ballance thy lightnesse , and that he would settle and fill that vaine and empty heart of thine with something that may stay and establish it . There is no other way : all the meanes that can be used , all the motives that can be put upon a man , all the reasons that can be brought , are not able to make us constant , till GOD worke it in us , and for us . Therefore the onely way is to give GOD the glory of his immutability , to goe to him in a sense of thine owne unconstancy , and say so ; Lord , thou hast revealed thy selfe to be unchangeable , that wee may seeke it of thee , and finde it in thee , thou alone art originally and essentially so : no creature is any further than thou doest communicate it to it . Therefore doe thou , LORD , make mee stable and constant in well-doing . Grace it selfe of it selfe is not immutable , for it is subject to ebbing and flowing : and the reason why we doe not quite lose it , is not from the nature of grace , as if it were immutable , but because it comes from and stickes close to Christ. Therefore goe to him ; he is the roote that communicates sappe and life to thee , because thou abidest ingrafted in him . Object . But the Lord doth this by meanes : it is not enough to pray , and to seeke to him , to make me unchangeable , ( so much as humane infirmity can reach ) but I must use the meanes also . Answ. It is true , he doth it by meanes : and if you say , what are those meanes ? I will shew it you briefly . You shall finde that there two causes of unconstancy , or mutability , or ficklenesse : and if you finde out what the causes are , you will easily see the way to helpe it . First , Strength of lust : that causeth men to be unconstant . Iames 4.8 . Cleanse your hands , ye sinners , and purge your heart you wavering-minded : what is the reason , that the Apostle bids them to purge their hearts , that were wavering-minded , but because that corruption , and those unruly affections that are within , cause us to be unconstant , to waver , even as an arrow shot with a strong hand , that the winde makes to fly unconstantly : so a man that resolves upon a good course , and takes to himselfe good purposes and desires , he having some lust in him , these thrust in , and make him unstable ; therefore purge your hearts you wavering-minded . As if he should say , the reason why you are not stable , is , because you are not cleansed from these corruptions , which are the cause of this unconstancy . So Psal. 5.9 . There is no faithfulnesse in their mouth , their inward part is very filthinesse , &c. The reason why there is no constancie in their speech , life , and actions is , because within they are very corruption : that is , the sinne that is within , is the cause of all the wavering that is in the life of man ; were it not for it , there would be no such unevennesse in our lives . Therefore if this be the cause of it , there is no way to helpe it , but to get this corruption mortified , to be cleansed from all pollution of flesh and spirit , as much as may be . Take a man that sayes hee will amend his course , that intends to be diligent in his calling , and thinkes not to turne to such evill courses , but to serve God with a perfect heart : observe now what is the reason that this man breakes his purposes , and falls off againe ; it is , because there is some strong lust , that comes like a gust of a contrary winde , and breakes him off from his course . Therefore the first way is , to cleanse thy heart , if thou wilt be constant . The second cause of unconstancy , is weakenesse ; if a man were free from that inward corruption , yet weakenesse would make a man to bee unconstant : so much weakenesse , so much unconstancy ; and so much strength as a man hath , so much constancy he hath . For what is the reason that man is so fickle ? Because the banks of his resolution are so weak to hold out against temptations when they assault him , & he giues over because he is not able to resist them . And this ground I take out of 1 Sam. 15.29 . The strength of Israel will not repent , for he is not as man that hee should repent . By repenting is meant a change : now you see the reason given why the Lord is not subject to change , he is the strength of Israell . For you shall allwayes finde in the Scripture , that such attributes are given to GOD , according to the nature of the worke that he hath in hand : Now the reason why the Lord will not repent is , because he is strong . To make this appeare to you , you must know , that three things must concurre to make a resolution strong . First , there must bee some reason that must move him . Secondly , there must bee an inclination of the will to it . Thirdly , It must be often renewed . First , I say , there must be some reason that must move him : but if that were all , he would not resolue , therefore hee must have an inclination of the will to it ; both these , when they concurre , they make the resolution up : when the understanding is convinced , and the will inclined , the understanding saith there is reason for it , and the will saith , it is good , then this makes up the resolution . As first , when a man hath any reason to move him to any action , and it is a strong reason , so that hee answers all objections that hee meets with , now the resolution continues firme : but if his reasons be not sufficient , but he meete with objections that are stronger , then the first principle being taken away , the resolution growes flaggy and weake . And so is it in the other also , when a man hath a desire to any thing , if it be so strong , that nothing is stronger then it , that can overtop , and over-rule it , then he goes on without any impediment : but if it bee weake , so that a stronger desire can come , and overballance it , then the second principle is demolished , and there is an end of this resolution . So that let the reason on which wee fixe it bee strong , and let the inclination ( which must concurre , ) be fix't and strong , and then the resolution will be accordidg . But I adde the third , that there must be a renewing of this : for though the resolution bee well built , yet to make it constant , it must still be renewed . For there are some workes , which must have a third and fourth hand to goe over them , or else they will fall , and moulder away : And this is the nature of our resolution also , it is not the resolution of a day or two , that will serue the turne , for the nature of man is subject to such weakenesse , that except our resolutions bee gone over and over againe , they shrinke and come to nothing . Therefore the thing that caseth unconstancy , is one of these three : either weakenesse of reason that sets thee on worke , or weakenesse of the inclination and desire , or else , not renewing of this . Now when you have found out the causes of weaknesse , you may easily finde out the meanes to make you resolute in well doing . As First , Labour to get strong reasons for what you resolve on . The want of this was the cause of the mutability of the second ground . It wanted depth of earth : that is , the seed was good , and the earth was good , but it was not deepe enough , and the strength of the Sunne caused it to wither away . So when we shall have good purposes and resolutions , and they have not root inough , that is , when he hath not well examined the thing , so as to bee fully convinced of the thing that he undertakes , he is apt to be inconstant in it . And this was the reason of Eves inconstancy , because shee considered not the bottome that she was built upon . On the other side , the Woman of Canaan when she had fixed her faith upon a good ground , she would not be beaten off : though she could not answer the objection , yet she would not bee plucked off . Thou art the Messias , and therefore thou wilt shew mercy : and then she had neede of mercy , for her daughter was sicke , and weake , and therefore she would not be driven off , shee would take no deniall . So is it with all our resolutions when they have this depth of earth . Therefore the best way is , to consider , and forecast the worst . So our Saviour counselleth to suspect the worst : How canst thou that hast but two hundred , goe against him that hath a thousand , so is it in this case . When you shall undertake a good course , and you goe out but with weake reasons : if Sathan or a lust come and object stronger reasons , this will make thee give out . Therefore the best way is to forecast the worst , and to outbid the Devill in every temptation . Therefore when hee shall come and say , that thou shalt have favour with men , say to him that the favour of GOD is better ; if he shall tell thee of riches , and wealth , say that thou shalt have a treasure in heaven : if hee say to thee that thou shalt have rest and pleasure in sinne , say to him , that the peace of conscience , and joy in the Holy Ghost , is farre beyond that rest , and pleasure , whatsoever it be : So in all the temptations one the other hand , it is good to ponder them well , that wee may bee able to outbid him therein . Whatsoever he doth object , it is one of these two : either some good that thou shalt have , or some evill . Now consider , that as the love and favour of GOD , is a greater good then all the world can give thee : So his wrath is a greater evill , than any the world can doe to thee . Secondly , If thou wouldest have thy resolution strong , to breake through all impediments , labour to get vehement desires to over-toppe all other : that whatsoever comes , yet this may overballance them . Quest. But how shall I come to get such a desire ? Answ. There is no way in the world but this : Labour to be humbled for thy sinnes , to get a broken heart for them : for then a man comes to prize grace exceeding much , and worldly things as nothing . For this is a sure rule , When thou feelest thy sinnes to lie heavie upon thee , then all the things in the world will appeare light : therefore labour to know the bitternesse of sinne ; it is that which sets an edge upon all our spirituall desires : without this a man doth but cheapen the kingdome of heaven , he doth as the people did with Rehoboam , they expostulated with him about their serving him : so wee doe capitulate with the Lord , as it were , and stand upon termes with him , untill we are humbled ; and then we are ready to take heaven upon any condition . Till a man be thus humbled , his desires are remisse , and weake , and flaggy desires ; they raise up great buildings upon no foundation ; the foundation is weake and crazie , and so the building comes downe . And hence is it , that men put their hand to the plough , and looke backe againe . A scholler will serve the Lord , if hee may have eminency in gifts , and outward excellency , or some honour in the flesh ; but all this while his desires are remisse : but when he is once humbled , then he will say with Saint Paul , Lord , what wilt thou have me to doe ? and I will doe it , whatsoever it is , and whatsoever thou wouldest have me to suffer , I will suffer it . He will take the kingdome of heaven by violence : and then his resolutions continue constant that way . For what can Satan do to him ? wil he take away his pleasure from him , his wealth , or his credit ? they are things that hee hath despised before : he can take nothing from him , but what he cares not for . It is the bitternesse of sinne , that makes him now to prize Gods love and favour above all thing . Thirdly , thou must renew thy resolution oft : it is not enough to set the heart in a good frame of grace for a day , or two , or for a moneth , but thou must have a constant course in doing of it , ever and anon : as the Dutch men use to doe with their bankes , that keepe them with little cost , because they looke narrowly to them ; if there be but the least breach , they make it up presently , otherwise the water makes a breach upon them . So thou shouldest doe with thy heart : observe it from day to day , marke what objections come , that thou canst not answer , what lusts and desires doe overballance thee , and learne still to renew thy reasons and resolutions against them : and this will make thee constant , and firme , and peremptory in well-doing . NOw I come to the next Attribute , and that is , The Greatnesse of God , or his Infinitenesse : We follow in this rather the rule of the Scripture , than the tract of the Schoolemen , and wee insist upon those that God doth especially take to him in Scripture . Now that God takes this Attribute to himselfe , you shall see in 2 Chron. 2.5 . For great is our God above all Gods. Psal. 135.5 . For I know that the Lord is great , and that our Lord is above all Gods. But the place that I would chiefly commend to you is this : Psal. 145.3 . Great is the Lord , and most worthy to be praised : and his greatnesse is unsearchable . Where you see , that it is an infinite , and incomprehensible greatnesse that the Lord takes to himselfe . So Psal. 147.5 . Great is our God , and of great power : and his understanding is infinite . In handling of this , I will shew you these two things . First , I will shew you how this greatnesse of God is gathered from the Scriptures . Secondly , I will shew you the reason of it , as I have done in the rest . The greatnesse of God is declared to us in the Scripture by these sixe things . First , By the workes of his creation . The greatnesse of the workes doe shew the greatnesse the maker . Isay 40.12 . Who hath measured the heavens in the hollow of his hand , and meted out the heavens with a spanne , and comprehended the dust of the earth in a measure , and weighed the mountaines in scales , and the hills in a ballance ? that is , If you would looke upon any worke , you may judge of the workeman by it ; if you see a great building , you conceive it to be made by a man of some power : now when you looke upon the great building of heaven and earth , you may thinke that he that handles the materialls , as an Architect doth handle the stones , and lay them in their place is great : now the Lord doth put the waters together , as if he held them in his hand ; and hee measures out the heavens , as a workeman measures out the roofe : Againe , every workeman must worke by plummet and by weight , now consider the great mountaines , saith he , he weighes them in scales , and the hills in a ballance : as this building doth goe beyond mans , so doth the greatnesse of God exceed the greatnesse of man : and by this you may take a glimpse of the greatnesse of the Lord. Secondly , by the ensignes of his greatnesse : The greatnesse of Princes is set out by those outward signes , which are the declaration of it . Now when the Lord would shew his greatnesse , you shall see how he expresseth it . Deut. 4.36 . When he came out of the Mount , they heard a great voice , and on the earth there was a great fire : by that you may know the greatnesse of God. For why doth hee come out with those ensignes , clothed with them , as it were , but that by this you might have a crevice opened to shew you the greatnesse of God ? So when he appeared to Elias , and in his apparitions to Moses , to the Prophets , Isaiah , and Ezekiel . It is said also , that his voice was as the sound of many waters ; and he was so terrible , that is was a vsuall saying among the Iewes ; Who can see God and live ? why so ? Because when he appeared , when he shewed any shadow of his greatnesse , weake flesh could not behold him , but was swallowed up as it were , with the greatnesse of his Majesty . Thirdly , By the workes of his providence . Ezek. 36.23 . And I will sanctifie my great Name which was prophaned among the heathen , which yee have prophaned in the middest of them , and the heathen shall know that I am the LORD , saith the Lord GOD , when I shall be sanctified in you before their eyes . As if hee should say ; They make no account of me now , but when they shall see me to bring downe great Babel , then they shall know and beleeve , that I am a great GOD. So else where in Ezechiel hee compareth Ashur , and Tire , to a Lyon and Eagle , and a Cedar : and hee saith , that hee will put a hooke into the Lyon , and deplume the Eagle , and overtop the Cedar : that is , hee will shew forth his greatnesse , at that time , when he shall bring downe those great nations . So the greatnesse of GOD is seene in his providence over every thing : when he shall overthrow a whole kingdome , and a great battell by a litle accident , as great ships are turned about by a litle rudder , then his might appeares . So in his ruling the winds and seaes , and weather , all this shewes the greatnesse of his excellency . Therefore look vpon his judgements , and likewise upon his mercyes , when you see , how he raiseth men out of the dust &c. All this shewes the greatnesse of God. Fourthly , It is set out comparatively . To compare him , with the greatest of men , Kings , what are they unto him , who is the King of Kings ? Nay , take Nations which are greater , nay take all Nations , you shall see what they are to him . Isa. 40.15 . Behold the Nations are as a drop of a bucket , and are counted as the small dust of the ballance : Behold he taketh up the Iles as a very little thing , & Lebanon is not sufficient to burn for a burnt offering . All Nations before him are as nothing , and they are counted to him lesse then nothing and vanity . The very scope of this place is , to sh●w the greatnesse of God by comparison . A bucket of water is but a small thing , but the dropps that fall from it , they are of no use : Againe , the dust of the earth is but a small thing , but the dust of the scales , that will not so much as turne them , that must needes be exceeding little : but all the world is not so much to him , as a litle dust . Another comparison you shall finde in Isa 55. My thoughts are above your thoughts , as the heaven is above the earth . Beyond al things are the thoughts of man ; for though Nations bee great , yet a mans thoughts goe beyond them : notwithstanding the Lord is as much beyond the scantling , and modell that we draw of him in our thoughts , as the heavens are above the earth : When you have thought upon mee as much as you can thinke ; when you have thought me mercifull , ( for that is the thing which hee speakes of ) yet I am as much more mercifull , then you can thinke of me , as the heavens are above the earth . Fifthly , The Immensenesse or extent of his being . Ier. 23.24 . Doe not I fill heaven and earth , saith the Lord ? When we consider , that the heaven of heavens cannot containe him , that largenesse presented to our mindes , will shew his greatnesse to us . Sixthly , His holinesse shewes his greatnesse . Looke as men keepe a greater distance from others , ( as Princes doe ) so wee esteeme them greater : Now his holinesse is nothing else , but his separation and distance from every creature . Every thing is holy , because it is separated ; it is common , because it is not sequestred from other uses : now GOD is separated , none may come neere him ; as the Cherubims cover their faces before him ; and when he was in the Mount , none might approach neare to him ; if they did , they were to be thrust through with a dart : He dwells in light inaccessible ; and therefore the great holinesse of GOD shewes the greatnesse of Majesty . The reasons of this Infinitenesse are these . First , from this very place , I AM hath sent me unto you ; I AM , shewes that he hath a being from himselfe , if so , then he had no cause . Now from hence , as in that he had no efficient nor finall cause , he is eternall : so in that he hath neither matter nor forme , hee is infinite and incomprehensible . And that is the reason that hee hath an unlimited essence , because all limitation proceedes either from the matter or from the forme : the forme is contracted by the matter : againe , the matter would be indefinite , but it is contracted and bounded by the forme . Now GOD hath neither matter nor forme , nor nothing like it : therefore hee is infinite . All the creatures they have their severall kindes : the Angels they have no matter , yet they have something in them answerable to matter and forme , wherein they agree , and disagree with other creatures : and therefore they are one kinde of creatures , and man another ; which shewes that they have formes to bound and limit them , and that the essence of the Angels goes so farre , and no farther ; and so the essence of man , &c. But in GOD there is no similitude of any such thing , there is no Esse receptum , there is no limits in him , nothing to binde his essence : whereas they are Entia in a certaine kinde , he is simpliciter Ens , and therefore without all limitation , and so must be immense . Secondly , He is omnipotent and almighty , he can doe whatsoever he will : Whence I reason . If he have an infinite power , it must needs proceede from an infinite cause ; for as a thing is in working , so it is in being : therefore when his power is infinite , that must needes be infinite in which it is rooted , and from whence it proceedes . Thirdly , That which is beyond all that wee can conceive is infinite : but GOD is so , for if any thing could be imagined more perfect than he is , that should be GOD and not he : and therefore in Scripture , whatsoever we can conceive of him , yet he is beyond it . Rom. 11. His wayes are past finding out ; and it is said , that hee dwells in light inaccessible . Fourthly , Consider it from his workes : you see that hee hath made the world of nothing . Whence I reason : If you would heate the aire , it is more easily heated than water , because the passive power is neerer the active ; and if you would heate water , you may more easily heate it than the earth : Now according to the resistance , according to the passive power , such is the active : if the passive power lie open , the active power is lesse , that workes upon it : now when the passive power is infinitely low , then the active power must be infinitely high , and answerable to it . Therefore when GOD comes to make something of nothing , the active power must bee exceeding high , because the passive power is so low : and therefore requires an infinite active power to make something of nothing , and consequently , hee must be infinite , in whom this power is seated . Vse 1 If he be so great a GOD , he that is our God , the GOD , who is our Father , if he be thus great and incomprehensible , learne you to know what you are then : that you have an infinite God to maintaine , defend and uphold you , in all all that you have to doe , or suffer for his will. This will cause you to take great mindes to your selves to have a holy magnanimity in you : And the consideration of this Attribute is of great vse , to make Christians come to have great mindes . For what is it that makes the minde great ? It is the greatnesse of the object : whence it is , that Kings have great mindes , because of their great Kingdomes ; and great men have great thoughts , because of the great objects that they have to looke vpon . Now therefore , if thou wouldest looke vpon the great God , if thou wouldest consider that he is thy Father , and that all that hee hath is thine , this would likewise make thy minde exceeding great : it would take from us that pusillanimity and narrownesse of mind , which we are subject to ; and it is of great moment it should doe so . A litle mind though it be good , yet because it is a litle vessell , it can bee and receive but a litle good ; whereas when the minde is great it is capable of great grace , great actions , and great indeavours : therefore we should get our minds to be inlarged , by considering the greatnesse of GOD , and our interest in it . For want of this it is , that Christians are so apt to bee led aside into by-wayes by the power of great men ; because they thinke that they are greatly graced when they are look't after by great men ; when as if they did know their owne greatnesse , that they are Sonnes of GOD , and heires of heaven , this goes beyond it . Hence likewise it is , that men are so easily wrought vpon by pleasure , profit , and the like , that they are ready to transgresse : why is it ? It is , because they doe not know what they are borne to , that the great GOD of heaven is theirs . So what is the reason , that the praise , and credit of men , doe so much affect you ? but because we have so litle mindes ? whereas , if God were knowne in his greatnesse , what would the praise of great men be to the praise of the great GOD ? This would give us much strength against these temptations . And hence it is that young students that are provided for , have their mindes lift vp to vanities : whereas if their minds were great , they would despise them , and labour to serve the great GOD with their strength and parts . And so men that are growne vp , if they have estate inough , they leave the high and honorable calling of the Ministery ; the reason is , because they overvalue these outward things : whereas , if a man had , a great mind , nothing would bee great to him . Hence also it is , that men are so stirred with variety of conditions ; when prosperity comes , it shakes them one way ; when crosses and adversity comes , it troubles them on the otherside : and what is the reason , but because they seeme great to them : which appeares from hence , because they stirre vp great affections . Therefore the way , to walke even in both conditions , is , to get this greatnesse of mind : for it is the weakenesse of minde , which causeth a man to be over affected with these things , to rejoyce too much in the one , and to bee too much affected with the other . Even as , wee see , a weake eye , as the eyes of Owles and Bats , cannot indure a great light ; and a weake braine cannot beare strong drinke : but a strong eye , as the eye of an Eagle , can indure the greatest light ; so a strong minde , it will indure great grace and disgrace , with the same temper , it will beare all well enough , it knowes how to want and how to abound ; because he hath a great and a strong minde : whereas others have their eyes dazeled , and their braines made giddy as it were with the favour or losse of great men . Hence also it is that wee are so busie about worldly things , dignity , and riches , &c. It is true we should seeke after these things , but why doe we doe it tanto conatu ? It was Paules greatnesse of mind , that made him ambitious to preach the Gospell ; to serve tables , and such like , were small matters , hee would not looke after them : So if wee had great minds , wee should seeke for grace , and how to increase in it , how to live an usefull , and painefull and profitable life . Worldly things are too litle for the mind to bestow it selfe upon ; which would be so to us , if we could see GOD in his greatnesse , and our interest in it . Men of little mindes and pusillanimous , doe as the Bramble , which reckoned it as a great matter to reigne over the trees : whereas the Vine and the Figgetree esteemed it not so , but chose rather to serve GOD and man with their sweetnesse and fatnesse . Hence it is that men are so much affected with the injuries of men on the one side , and the feares of men on the other side : all this ariseth from the littlenesse of the minde . Saint Paul , Gal. 5.12 . the Galathians had done him great injury , yet saith he , Brethren , be as I am , for I am as you are : you have done me great injury , but I esteeme it not , you have not hurt mee at all . For , a man inlarged to a holy greatnesse of mind , all the injuries put upon him by men , seeme small to him : when men are full of complaints , and say , they cannot beare such disgrace and slander , and reproach ; this doth not proceede from the greatnesse , but from the weaknesse of their mindes . Men thinke it indeede greatnesse of minde , not to passe over these things , not to put up an injury : but surely it is a note of a great minde , to overlooke them all . So it is true on the other side , not to regard the praise of men : The Philosopher could say , that the magnanimous man did not regard the praise of common men , because he was above them ; and he is but a weake man , that would regard the praise of children , because they are not able to judge : so hee hath but a weake minde , that regards the praise of worldly men ; for they are too little for him to regard , if hee did see GOD in his greatnesse . This made Paul to say , that hee did not care for mans day , let them say what they will by me , better or worse , I regard it not . ( There is indeede a meete regard to be had of of them ; but if they come into competition with God , then they must beare no weight at all : ) and thus because disgrace and disparagement , &c. seemed but little to him , he despised them all . So from this weaknesse of minde ariseth that cowardlinesse which wee see often in men . Whence is it that men are so fearefull to holde out the light of a holy profession ? is it not from hence , that they are pusillanimous , that they doe too much esteeme the face of men ? A Lion , because he knowes himselfe to be a Lion , if the dogges barke , hee walkes in the street and regards them not ; he turneth not his head aside for them : So a magnanimous man , that knowes himselfe in GODS favour , will passe by the obloquies of m●n . You shall see David did so : hee went on in his course like a Lion , when Shimei railed against him , so that the two sonnes of Zerviah would have cut off his head ; No , let him alone , saith he , the Lord then raised him up to a great mind . So was it with Paul , he passed through evill report , & good report , & never turned aside for any . So Moses , & Ieremy , They shall smite thee with the tongue of men , &c. sayes GOD , but I am with thee . And so , if wee could see GOD in his greatnesse , all these outward things would seeme nothing to us . As a hundred torches appeare to be nothing , when wee looke upon the Sunne ▪ so , if we could consider aright of the greatnesse of God , all the faire speeches of men would be as nothing . Now the way to get this magnanimity , is to beleeve this greatnesse of God , and to consider that wee are the sonnes of God , and heires of heaven : the cause of this pusillanimity is the want of faith . If wee did beleeve that we were the sonnes of God , and did beleeve that GOD would be with us , that he was so great a GOD , and that hee did stand by , and second us , we should not be so fearefull as we are . Therefore strengthen your faith , that you may have your mindes inlarged , that so you may walke without impediments , and be perfect with him ; as it is said of Abraham , that hee was perfect with God in all his wayes . FINIS . THE SIXTEENTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and they shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. Answ. IF you aske the question , Quest. How a man shall come to this greatnesse of mind , what rise it hath from the greatnesse of God ? I answer . First , it ariseth thus from it . When a man considers that GOD is so exceeding great , and that hee hath interest in him , that will make him to despise all other things , as small things in comparison of him . Indeed , if GOD was great , and we had no interest in him , then there was no cause why wee should take to our selves this magnanimity upon any such ground : but seeing that he is so great , and that his greatnes shall be improved to our advantage , what addition can any thing else make unto us ? You shall see that Paul raised his heart upon this ground : Phil. 3.8 . considering the priviledges that hee had in Christ , this makes him to account other things as nothing . Hence in Iames 1.10 . Let him that is of a high degree , rejoyce in that hee is made low : that is , let him rejoyce that hee is inabled to looke upon his riches which he did so highly magnifie before , to thinke them as nothing , but as fading flowers ; let him rejoyce in it , because now he is made a greater man , because he seemes too bigge for them ; they are no such things , as before he thought them to be : not that they are made lesse , but because he is exalted and lifted above them . Secondly , so likewise there is a rise for it in this regard , because he is able to defend us , and protect us , and beare us out against all opposition . You see that men looke great , because they have got great men or Princes to beare themselves upon . But when men consider that they have the great God on their side , to beare themselves upon , why should not they have great mindes ? Thus Moses , Hebr. 11. regarded not the wrath of the King , because hee did see that GOD that was invisible : that is , when he considered GOD in his greatnesse , the King and his wrath were nothing to him . So that the way to get this magnanimity , is , to beleeve that GOD is our GOD : and according to the greatnesse of a mans faith , such will be this greatnes and magnanimity of minde that we commend to you . Saul , when he was a King , had a new heart , and a new spirit , because when he beleeved in earnest that he was a King , he looked upon things after another manner ; he had other thoughts and other affections than he had before : and so would any man else , if he were advanced from a meane estate to a kingdome . And , if we did beleeve that wee were the sonnes of the great God of heaven and earth , wee would have great mindes ; therefore the stronger our faith is , the greater our minde is . Onely this is to be added ; that this faith must not be in the habit onely in thee , but it must bee exercised and renewed continually : there must not be onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the actuall use of it . And were that which GOD said to Abraham , ( I am thy exceeding great reward , ) were this beheld of any of us , that GOD is so great , and that this greatnesse is our exceeding great reward , then all other rewards would seeme but small things . You shall see what David did upon this ground , in Psal. 27.1 . The Lord is my light , and my salvation , whom shall I feare ? the Lord is the strength of my life , of whom shall I be afraid ? See , here are two things : First , he considers that GOD is his ; He is my salvation . Secondly , he considers the greatnesse , and strength and power of God ; and from thence he drawes this conclusion , whom shall I feare ? For in thee doe I trust ; that is , in this power and greatnesse of GOD , and the interest that I have in him . Psal. 46.1.2.3 . GOD is our refuge and strength : a very present help in trouble , Therefore will we not feare though the earth be removed , and though the mountaines be carried into the midst of the Sea : though the waters thereof roare and bee troubled , and though the mountaines shake with the swelling thereof : that is , when GOD is seene in his greatnesse , when we looke vpon him , and beleeve him to be such a God , and that we have interest in him , in the greatest trouble and confusion that can befall vs : though the earth be shaken , and the mountaines cast into the midst of the Sea , yet the minde will not be shaken , but still remaines the same . They beare out all , because they have a great God , to beare themselves vpon , who will protect and defend them vpon all occasions . Vse 2 If GOD be so great and infinite , ( as he is ) hence we should learne to feare him , and to tremble at his word . A great and potent enemy , men will feare : therefore this is one use that we are to make of the greatnesse of GOD , that his wrath is exceeding great , and so is his goodnesse ; and both are to be feared . Wee ought to feare his wrath , lest it come upon us , and his goodnesse least we loose it : for he is a great God , and his wrath is able to crush in peices , and to consume us , as he expressed it , when hee put forth but some part of his strength , as when he consumed them with their Censers , even the company of Corah , Dathan , and Abiram . Who can dwell with everlasting burnings ? as if he should say ; he is a great God , who can come neere him ? who can converse with him ? how shall men deale with him ? Some of them there made an evill use of it : but we must learne to make use of it for our owne advantage ; to take heed , how we provoke him : for is it a small thing to have the great God of heaven and earth our enemy ? Let them consider this , that live without GOD in the world , that sinne , and will sinne , they are told of their particular faults , of their idlenesse &c. and they are so and will be so still : but let them consider that which is spoken in 1 Cor : 10.22 . Doe we provoke the Lord to jealousie ? Are we stronger than he ? He speakes it to them that receive the Sacrament unworthily : as if hee should say ; Both in this , and in all other sinnes that you doe commit , you doe , as it were , contend with the great God , which is a vaine thing , if you consider his greatnesse : for are you stronger then he ? So Psal. 90. Who knowes the power of his wrath ? And so should we doe in regard of his goodnesse , Hos : 3. vlt : Men shall feare his goodnesse : that is , if his goodnesse be so great and infinite , as himselfe , then the losse of it , is a losse above all things in the world . Whatsoever is precious to us , that we feare the losse of , as our liberties and lives : and as things are more precious to us , the more we feare the losse of them . Now the goodnesse of God is greater than all other things , it is beyond all these , as having all these in it : therfore wee are to feare the losse of it as the greatest evill in the world . Therefore if we could see the extension of his wrath and goodnesse , the losse of the one would be the greatest losse , and the other the greatest crosse ; the enjoying of the one the greatest good , and the 〈◊〉 of the other the greatest evill in the world : and the consideration of this would helpe us to guide our hopes and feares aright : for a great cause of misleading us in our wayes , are the vaine hopes and feares that we are subject to : we feare the losse of friends , and losse of lives and liberties ; but these in comparison are not to be feared . This use Christ makes of it : Feare not those that can kill the body , but feare the great God , that can destroy both body and soule . The greatnes of his wrath wee should feare as the greatest evill : and his goodnesse as the chiefest good : and our thoughts and intentions being taken up about these two , it would set our hopes and feares aright ; and worldly things , as credit , and profit , &c. would seeme nothing to us , and prevaile nothing with us . Vse 3 If GOD be so exceeding great , then there is no love enough , no affection , no desire answerable to him . If our love were perfect , yet it could not reach to him , whose greatnesse doth farre exceede it : but being imperfect , as it is , it falls exceeding short of him . Therefore let no man feare that he can goe too farre , that there can be too much holinesse and strictnesse in our wayes : but let him remember the great GOD of heaven and earth , and what is due to him , and then thinke how farre thou fallest short of that which thou shouldest doe to him . It is an expression of CHRIST , Luke 14.26 . Mat. 10.37 . He that loveth father or mother more than me , is not worthy of me . That which I would have observed out of these places is , He is not worthy of me : that is , if men considered my greatnesse , and excellency , they would easily see me worthy of more love , than this of friends ; and except you can doe so , except you can prize my love above these things , yea even hate them all , if they come into competition with me , you are not worthy of me . Consider therefore , how much love he is worthy of , and see if there be not reason for the commandement , where we are commanded to love the Lord with all our strength : that is , if you would love God with that love that he is worthy of , you would love God with all your strength : that is , whatsoever strength a man hath , his love should put it forth to doe service to God. If a man be rich , he is able to doe more for God than a poore man ; if he be a Magistrate , he can doe more than a private man ; if he hath learning and knowledge , he hath much more strength than another : now the improvement of these to the glory of God , this is to love him with all our strength . And if you consider how great a God he is , you will see great reason why you should love him thus with all your strength . Therefore we should check our selves when we see the dulnesse of our hearts , how ready and how apt wee are to bestow our love upon any besides him : we should observe all those riverets wherein our love goes out , and runnes to other things , and bring them backe againe into the right channell . For if you consider the greatnesse of God , you will see , that there is no love to spare . Object . But may wee not love him , and love other things also ? Answ. You cannot with an ordinate , but with a subordinate love you may : that is , you cannot love him , and the world , for they are opposed . 1 Iohn 2.15 . Love not the world , neither the things of the world : if any man love the world , the love of the Father is not in him . So Iam. 4.4 . Know ye not , that the friendship of the world is enmity with God ? whosoever therefore will be a friend of the world , is an enemy to God. All our love must be bestowed upon him , as most worthy of it : there is not one particle to be bestowed upon any other thing . But then hee gives us our love againe , and then we may disperse it here and there . As for example : he hath commanded hee to love father and mother , and friends : and the ground that thou hast to doe it , is , because he hath commanded thee , and gives thee leave to it . So he hath given thee leave to love recreations and other things that are sutable to our desires , but you must remember , that the end is , that you may be made more serviceable to him , to quicken and strengthen you to doe his service , and thus it may be bestowed upon other things . But that which we have in hand , and commend to your consideration is this : that if he be so exceeding great in goodnes , that therefore he deserves thy whole love . 1 Cor. 16.22 . If any man love not the Lord Iesus Christ , let him be Anathema , Maranatha . Paul comes with indignation , considering the great good that Iesus Christ had done for us : if any man love not him , he is worthy to perish , let him be accursed even to death . I say , if we consider the greatnesse that is in him , you shall see some reason for that curse , that indignation of the Apostle , whereby hee expresseth it : and so farre as wee fall short , we should goe to Christ , and beseech him to make it up , that our defects may be supplied , and that we may be accepted in him . Vse 4 Againe , If he be so great , then wee should learne to reverence to him , to come before him with much feare when wee performe any duty to him . According as a man is great , so wee feare him . This use is made of it in Mal. 1.14 . Cursed be the deceiver , that hath in his flocke a male , and voweth and sacrificeth to the Lord a corrupt thing : for I am a great King , saith the Lord of hosts ; and my name is dreadfull among all Nations : that is the reason , that the Lord there useth to stirre them up , I am a great King. So that the consideration of his greatnesse should cause us to feare before him . When hee appeared to Iacob , when hee fled from his fathers house to his uncle Laban , Gen. 28.17 . Iacob saith of the place wherein God appeared to him , Surely this place is exceeding fearefull : the reason was , because God appeared there , because hee was present there , his presence strooke him with an awefull reverence , that he said , the place was exceeding fearefull . So wee should thinke of his dreadfull presence when we come before him . Eccles. 5.2 . Be not rash with thy mouth , and let not thine heart be hasty to utter ony thing before God : for God is in heaven , and thou on earth , therefore let thy words be few : that is , he is exceeding great , and he is in heaven , therefore learne to feare him , when you draw nigh unto him . That which may help us in this , is to consider how glorious his apparitions were , when hee appeared to Moses , to the Prophets , as Eliah , and Ezekiel : and you must remember , that though you see not these apparitions , yet consider that you have the same GOD to deale withall : and though hee doth not shew it so now , yet hee is as great now as then ; and so feare before him . And this is to sanctifie GOD in our hearts : that is , when wee conceive of him as he is , and doe accordingly feare , when wee come before him . And thus much in generall of this Attribute . Now this greatnesse of God is seene in foure particulars . First , In the Infinitenesse of his presence . Secondly , In the Infinitenesse of his power , which is his Omnipotence . Thirdly , In the Infinitenesse of his wisedome . Fourthly , In the Absolutenesse of his will , that it is without all bounds and limits . THE SEVENTH ATTRIBVTE OF GOD ; The Jnfinitenesse of his presence , Or , His Jmmensity . FOr the first . The Infinitenesse his presence , that is another Attribute which hee takes to himselfe in Scripture . As Ier. 23.24 . Can any man hide himselfe in secret places , that I shall not see him , saith the Lord ? Doe not I fill heaven and earth , saith the Lord ? That is , he is present every where , in all the parts of heaven and earth , even as water when it fills every place , and as the light when it shines throughout the whole world : So , Doe not I fill heaven and earth , saith the Lord ? So , Eph. 4.6 . One God and Father of all , who is above all , and through all , and in you all . GOD fills all in all . Quest. Onely this question may be asked , Whether he be without the world , as well as he is in the world ? Because some have disputed it ; therefore we will briefly answer it . Answ. The Scripture is cleare in it , that he is without the world : there is no limits of his essence , that wee can set downe ; hee is not contained within the compasse of heaven and earth , as you shall see in 2 Chron 2.6 . But who is able to build him an house , seeing the heaven of heavens cannot containe him ? But this is but a curious question : therefore I will leave it , and will come to shew the reason of his omnipresence , why hee is immense , why he is every where , as I have done in the rest . 1. This property or Attribute of immensity must needes be given to God , because his essence is infinite , which hath beene before proved . Now as the argument holds good , that according to the substance of every thing , such must the quality be in things that have quantity ; if the body be great , so must the quantity bee : So , if God be an infinite essence , ( as he is ) there is as good reason that he should have an infinite presence accompanying it , as that a great body hath a quantity answerable to it . So that he is of an infinite being , and therefore also of an infinite presence . 2. You see see it by experience , and cannot deny it , that his power is every where , he guides all things , he puts forth his power every where : Now in the Lord seeing there is no facultie as is in man , but whatsoever is in him , is himselfe ; it cannot be , but that he himselfe must be in every place where he doth any thing . The fire may heate afarre off , and so may the Sunne , give light to the whole world , and yet abide in the firmament , because it hath a quality of heat , and light : but Almighty God is most simple , there is no composition in him , no quality , no executive power , but hee is himselfe what he is , and therefore what he doth is done by himselfe immediatly , immediatione suppositi , as the Schoolemen expresse it . Lastly , I adde , that GOD must bee every where present , not onely within the world , but as Salomon expresseth it , The heaven of heavens cannot containe him : that is , hee is without the world as well as within it , because wee cannot deny but that hee is able to make other worlds as well as this ; and then if hee should not be without the world , he should move himselfe , and change his place : and there should bee a world where hee is not present : but he is not capable of any change , of any motion or alteration of place . Onely one caution must be taken in : You see that the light is in many places throughout the world , but the presence of GOD is not like to that presence , nor the presence of any creature , because he is totally present : the creatures are not so , but according to the parts of them , one part here , another there : but GOD being without all parts , whereso ever he is , he must be totally there . Therefore you must not conceive , God is commensurable by the place , as if he were partly here , and partly in another place , but he is every where all present . The heavens you see have a large place , but they have one part here , another there : but the Lord is totally present , wheresoever he is present . Vse 1 First , If God be every where present , so that he doth not doe any thing by a mediate vertue or power , but he doth it by the presence of his essence , hence we gather : first , that he governes the world immediately . For though there bee meanes vsed , yet hee is present with those meanes . Other Kings must needes governe by Deputies and Viceroyes ; and inferiour Magistrates of justice , because they cannot be every where : whence it comes to passe , that Kings may be good , and yet the people may be oppressed by their wicked instruments . But with the Lord it is not so : but he guides immediatly , and being every where present , he needeth no Deputies , for he is not capable of information , as Kings are , but sees all with his owne eyes , and heares all with his owne eares . And againe , he useth no Deputies : for the use of Deputies argues a defect , as the using of spectacles or crutches doth , if the eyes or legges were well and sound inough , a man would not use them ; so a man would not write letters , or use other meanes to doe his businesse , but from a defect ; he is not large inough to doe his businesse immediately : But almighty God , he is every where present , and in his governing al things are done by his owne Almighty power . Good Governours , may have wicked instruments , contrary to their mindes , which they know not of , as Ely , and Samuel had : but in GODS Government it is not so ; therefore learne from hence , not to complaine of the iniquitie of the times , or the injustice of men . It is true , that a kind mother may ignorantly put her child to a wicked Nurse , that will abuse it : but GOD never puts any of his children to Nurse , but he is present with them , his government is immediate . So that that which is said of David , he is a man after Gods owne heart , it may be said of every King and Governour ; they doe , what God would have them to doe , though it be for evill , as his was for good , they are men after Gods owne heart . As it was in the killing of Iesus Christ , even that is said to be done by the determinate Counsell of God. And therefore let no man complaine of his Governours : for God governes not by Deputies , but by himselfe . Therefore let no man say , that hee hath an evill Master or Governour , but let him acknowledge , that whatsoever he hath from man , it is the worke of the Almighty God , that is every where present : it is he that disposeth of men , and puts them into such a condition ; for he is the King of heaven and earth . Therefore complaine to him , and be patient , because he hath done it : doe not complaine of men , and fret against them , because the Lord is not absent in his kingdome , but is present to guide and dispose them according to his owne pleasure . Vse 2 Secondly , If GOD be every where present in his owne essence and person , wee should the rather choose him to be our GOD , and rejoyce much in the amplenesse of our portion , seeing wee have such a GOD that is every where : we can goe no whither , but he is present with us ; wee have nothing to doe a thousand miles hence , but he is there , and doth our businesse for us . We seeke a multitude of friends , because one cannot doe it , because one doth one thing , and another another ; one friend may be a comfort to us in one place , but if you come to another place , there you may be destitute ; friends cannot be every where , hence we neede many friends : but if you looke upon the Lord , and his omnipresence , all this is supplied in him ; hee is in every place , and hee can doe your businesses for you , though you be distant from the place , where they are to be done ; and GOD is with you every where , as it was his promise to Iacob , when he went to Padan Aram , I will be with thee , saith the Lord. So he said to David ; and when Ioseph went into prison , the Lord went with him . When Abraham was called out of his Country , the Lord bid him to goe , I will be with thee . Beloved , when you consider this , that GOD is every where present , and can doe every thing for you , whereby he hath the sweetnesse of a thousand friends in him , and the ability of as many ; I say , when wee consider this , it should teach us not onely to be content , but to say that we desire no more . Learne therefore to studie this Attribute . The more we know him by it , the more comfort we gather from it . As , is it not matter of great comfort , that in all places wee should have a GOD to doe all our businesses ? To which purpose is that expression in Ier. 23.23 , 24. Hee is a God nigh at hand : that is , though your businesse lie in other Countries , yet I am there to doe them for you . And againe , is it not comfort to consider that hee is with your enemies ( it may be ) in a distance place ? For you thinke , that if you were there , you would have something to prevent them . Consider that hee is there , and after another manner , than any man is : hee is present with their mindes , and knowes their counsells , and moves their hearts , and disposeth of all their counsells . As Elisha tolde the King of Arams counsell to the King of Israel , ( which shewed that GOD was there . ) So also hee is present with thy friends when they are absent : it may be that they forget us , yet he can stirre them up , as he did stirre up Cyrus to doe what hee did for the people of Israel . So likewise he is present with our children , when wee are with GOD , when we are gone out of this world , to provide for them , and to bring them up . Hee is present with all our affaires , and businesses ; when we are absent , and know not how things goe , we are apt to be sollicitous : but if we would consider , that he is a great God , and that he is every where , this should comfort us , and stay our hearts . And therefore thinke with thy selfe , that thou hast a large portion , because thou hast the LORD . And this is the second use . Vse 3 Thirdly , If God be every where present , hence you may see a ground for his particular providence . It seemes something strange to men , that every small thing should be disposed of by him ; we thinke indeed that great things are : but for the least things , therein we are apt to make a doubt , and can hardly beleeve it . But this point in hand is a great confirmation of this truth . If an horse stumble by the way , wee thinke it a common accident ; if a fly fall into a mans eye , or if a tile fall off from the house , or an axe head , we looke upon them as common accidents ; but if we consider that he is present there , it is then an easie matter for us to beleeve , that God doth disposed all these : when the axe head falls off , it is in his hand , as before it was in the hand of the workeman . If he be present with every small creature , with every fly , with every sparrow and stone , with every motion of the creature , then all the actions that befall us , they are all his workes . In him wee live , move , and have our being : that is , hee is present with every creature . Therefore it is no difficulty to beleeve , that hee guides the smallest thing . If an enemy hurt us , wee are to thinke , that he is but as a staffe in Gods hand , as it is said of Nebuchadnezzar . Every accident is but as a cup , as Christ saith of the cup that was brought to him by others , Shall not I drinke of the cup , which my Father gives me ? So wee may say of every affliction . The tongues of men are but scourges in his hand , hee can rule them as he pleaseth : and so wee should thinke of every action . And indeed the more wee thinke of his particular providence , the more wee conceive of his infinitenesse . For why doe wee thinke men to bee present , but because they see and heare ? Because they doe something ? If the body be there , and the soule gone , wee say , that the man is absent : it is the action that makes them present . Therefore the Schoolemen say , that the Angells are said to bee present here or there , because they worke there . Therefore , I say , the more that wee can see Gods hand in every action , the more wee acknowledge his presence . Therefore we should labour to bee abundant in considering the Omnipresence of God upon all occasions : as if a man bee out of the way , and one come and tells him that he is so , wee should bee ready to say , that GOD sent him . If we are in a strait , and know not what to doe , and there come one , and helps vs ; wee should say that it comes from God. So did David when Abigail came and met him ; he saith that the Lord sent her . 1 Sam : 25.32 . And this would easily bee beleived , if we would thinke that hee is present every where . There is no man that speakes for us or against us , that doth us either hurt or good , but GOD is present with him , and stirres him up to it , whatsoever it be . 1 Chro. 5.26 . And the God of Israel stirred up the spirit of Pul King of Assyria , &c. that is , he himselfe was present with his Spirit , he stirred him up : ( for the thoughts of men have their rising up , from their spirit stirring them to good or evill . ) So also for their speeches : when Shimei cursed David , David saith , that it was the Lord that sent him . So the Lord is present with the creatures : it is hee that acts them , and sets them on worke to doe us any good . And this is the next vse that wee are to make of it . Vse 4 Fourthly , If GOD bee present every where , it should teach us patience , and meekenesse , and quietnesse of minde in all injuries and hard measure which wee suffer from men . This vse you shall see made of it . Phil. 4.5 . Let your moderation be knowne unto all men , The Lord is at hand . Iam. 5.8 . Bee yee also patient , stablish your hearts ; for the comming of the Lord draweth nigh . Therefore when any injury is done you , when you are oppressed by men that have power over you , yet bee quiet : for GOD sees it , and knowes it ; and hee takes care for you . A man will be ready to say , shall I take this ? shall I bee trampled under foot ? as I shall bee , if I resist them not : saith the Apostle , you neede not to feare , for the Lord is present . We use to say , if the Magistrate be not present , we may offend another , to defend our selves ; but if the Magistrate be present , there is no excuse : so here the Iudge stands at the doore . Servants , if their Masters be absent , will defend themselves against their fellow-servants ; but if the Master bee there , and looke on , they will let them alone , because he hath power to punish , and knowes better how to revenge them : So is it in this case ; when we consider that GOD is present , and that he sees what we suffer , we should be quiet , and patient , and not onely be patient within , but let our patient mindes be knowne unto all men , that is , carry our selves so , that men may see it , and take notice of it . And if you say , that nothing is done , but hee abuseth mee more and more : I answer . Consider , it is not because the Lord is weake , and cannot helpe us ; or because he is negligent , and will not doe it ; no , he is present , and sees it all the while : but you must consider , that the due time is not come , therefore you must be quiet , and not tumultuous in your thoughts , and revengefull in your spirits , because the LORD lookes on , and will avenge you in due time . Therefore this is the thing added in Phil. 4. Because , when a man suffers any thing from another man , then he will be ready to be sollicitous , how to defend himselfe , and what he shall doe hereafter ; saith the Apostle , Be you in nothing carefull , &c. for the LORD is at hand : that is , he doth not stand by as a looker on , or a bare spectator , who meanes to doe nothing but see the injuries done and suffered , but he lookes on , as one that takes care for you . Therefore be you in nothing carefull : but in every thing by prayer , and supplication , with thanksgiving , let your requests be made knowne unto GOD. FINIS . THE SEVENTEENTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and they shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. Vse 5 AGaine , If GOD be present with us , this should stirre us up to walke with him , to be present with him . Shall hee be present with us , wheresover wee are ; when we goe by the way , or lie in our beds , or sit in our houses ? and shall not we take notice of his presence , and direct our thoughts to him , and apply our selves to him ? It is an exceeding great dishonour to him . You know , a great man , when he is with you , if you neglect him , and apply your selves to inferiour men , he will take it as a great wrong done unto him , to let him sit alone , and not to regard him . And when the Lord is with us from day to day , will you not take notice of him ? Let them consider this , that suffer dayes to passe without any calling upon the Lord , that never thinke of him , nor consider that hee beholds all that they doe : You know , it was the onely commendation of Enoch , that he walked with God. Object . But you will say , What is this to walke with the Lord ? Answ. It is to see him present with us , and to make our selves present with him : and what that is , we will easily finde out , when we consider what it is to be present with any one . The presence of any man is seene in three things . First , A man that sees and heares all things ; that we doe , he is said to be present . Secondly , he that speakes to us , he is present with us . Thirdly , he that acts or doth something about us or toward us , he is present . In this maner is GOD present with us ; and so we should be with him . First , we must be present with him , that is , we must see him , as he sees us . Hee that lookes upon the Lord , as beholding him , as knowing all that he doth , hee that observes all these passages of his providence toward him , and about him , hee makes himselfe present with the Lord. Secondly , he that speakes to the Lord , and maketh knowne his secrets to him , and opeens to him all his desires , and all his greifes upon all occasions , he makes himselfe present with him . Thirdly , he that pleaseth GOD in all his actions , and doth what is acceptable to him , that doth what he hath commanded , and abstaines from what hee hath forbidnen , he which behaves himselfe after this manner , makes himselfe present with the Lord. For this last , you shall see , if you compare that in Genesis , of Enochs walking with GOD , with that in Heb. 11.5 . To make our actions agreable to the rule of his will , this is to walke with the Lord : for Enoch is said to walke with God , in Genesi ; and in the Hebrewes he is said to please of the Lord. And , as wee must be thus present with the Lord , So secondly , wee must make him present with us . As first , we must looke upon him , as one who obserueth all that we doe . When a man hath this full perswasion in his heart , not onely habitually , but actually , that the Lord lookes upon him in all that he speakes , and doth , hee makes the Lord present with him ; So secondly , when a man shall observe the Lord speaking to him , which a man doth in meditating in the word . But this is not inough : but you must observe what the Lord saith to you upon every occasion , and in every passage of his providence also . But you will say , that the Lord doth not speake to us now as he did to the Prophets . Yes , he doth in a manner speake to us . How doth the Lord speake to us now ? Hee speakes to our consciences : that is the immediate deputy by which he speakes to every man. And also hee speakes to us by the suggestions of the Spirit , and the good motions of it : hee speakes to us by the good counsell of our friends , and of the Ministers , and others ; hee speakes to us by the passages of his providence ( for a man may make knowne his will by his actions , as well as by his word . ) I say , to observe what the Lord saith to us in all these , this is a part of our walking with him . Lastly , so consider what hee doth , and what the mercies are , which hee shewes to thee : what corrections , what judgements , what turnings of his providence , what hee doth to those that are neare thee ; ( for God would have us to take speciall notice of it , as in Dan. 5.22 . So observe what is brought to your knowledge ; for as the word of God , so also his workers ought to bee sought out by them that belong to him . After this manner wee should walke with the Lord from day to day . And it is one thing required , whereof you are put in minde , when you here that he is every where present , you should bee present with him upon all occasions , and observe his dealing towards you , and your carriage to him . Every man walkes with something continually : now looke what a mans mind is busied about most , that he walkes with . And indeed , to walke with any thing , is to giue it the honour that is due onely to GOD. When a man is busie about what men thinke of him ; about his riches and estate , how they ebbe and flow , about his credit with men ; these are the things that a man walkes with . Beloved , you are not to goe a step with any thing , except hee send you on such an errand , as a Master doth his servant ; but you are to walke with him from day to day . It is possible that a man may bee in company , and his mind bee in another place , and busied about other things : and where his mind is , there hee walkes . A man may bee in the world , and yet his mind and conversation in heaven ; as Enoch did the things of this life , and yet hee is said to walke with God : if thou doest so , this is a signe that thou lovest GOD ; for to walke with a thing , it is the best argument that thou lovest it . Let a man professe never so much love to a freind , if he will not walke with him , it is but in shew , and not in truth . If thou wouldest shew thy love to God , why doest thou not walke with him ? If there bee a freind that thou lovest , doest thou not desire to bee with him ? And when thou art in company with him , is it not a signe also of respect . As when many are together , all goe to the chiefe man : so thou must walke with GOD. You know what GOD saith to Abraham , Gen. 17.1 . I am God All-sufficient : walke with me , and hee thou perfect . Marke here the connection : as if he should say , Abraham , when I desire this , thou shouldest withdraw thy selfe from all other creatures , and things , to walke with me : know that there is great reason for it , for I am All-sufficient , thou needest no other . If thou hast a friend all-sufficient , hast thou not need to walke with him ? But as wee shewed you , God is in stead of ten thousand friends . A man needs many friends , a friend at Court , a friend at home , a friend abroad , to be there where hee himselfe cannot bee : but wheresoever thou goest , the Lord is with thee : if into banishment , banishment is nothing you will say , if I might have all my companions with mee ; now remember , that GOD is with thee : if thou goest into imprisonment , hee is there . A man will say , that no friend in the world can doe so , but yet the Lord doth . When Iacob went to Padax Aram , GOD promised him , that he would goe with him , Ioseph , when he went into prison , GOD went with him : and with Paul when he was in bonds . And Abraham was banished into a strange Country , and the Lord tells him , that he would bee with him there : and that makes a mans home and country , and liberty to bee every where , hee is at home , when he is a broad ; and at liberty , when he is in prison . Now therefore let a man consider this , that wheresoever he is , yet GOD is with him ; who is able to direct us in all our doubts , to defend us in all danger , and to provide for us in all our necessities . And then consider also what benefit comes by this ; thou shalt grow acquainted with him , and then thou canst finde the way to him upon all occasions whatsoever , when other men cannot . Another man would faine goe to GOD , but he knowes not the way . Iob. 22.21 . Acquaint now thy selfe with him , and be at peace , thereby good shall come unto thee : that is , serve GOD , and thou shalt prosper . The meaning is this , one that is acquainted with GOD , when he hath any thing to doe , he may goe to GOD , and get helpe from him , and so bring his enterprises to passe : he knowes the way to put up a prayer to him , and he shall finde a present helpe upon all occasions . So consider in the time of death ; if thou hast accustomed thy selfe to walke with God , if in thy life time thou hast beene acquainted with him , death will be no death to thee . Death indeede is bitter , because it drawes a man from his home , from his friends and acquaintance , and into a strange place : and therefore you use to say , we know not what we shall have hereafter , we know what we have here , and therefore the soule trembles at it . Whence comes this , but because we have not beene wonted to walke with the LORD ? Is it a great thing for him to die , when he hath the same company , and the same friends with him still ? It is but chancing the place , not his company : one of the speeches repeated by the Authour at his death : for he is present every where . Therefore our duty thence is , no maintaine such a constant communion with him , that we may be able to fetch helpe , and comfort , and direction from him , so that we neede not turne aside to the creatures , and be dependent upon them . And indeed one that is acquainted with the LORD , and hath full communion with him , may be satisfied with that alone : for what is it that makes a man to desire company ? It ariseth from these two things . First , partly because one would have fit objects to exercise his faculties upon : which if hee had not , they would languish , and a wearisomnesse would grow upon them . Secondly , because hee would have knowledge and direction , and helpe and advice , and comfort brought into his empty heart , by such friends as are able to suggest it to him : and therefore they desire company . Now shall they not finde this in the Lord more than in any creature ? Is not he then the worthiest and the highest object , on whom they should bestow their thoughts ? Againe , cannot he fill thy heart with joy and comfort ? is not he onely wise to give thee direction upon all occasions ? and is there any then that thou shouldest choose to walke with more than with him ? Every man , the more faith he hath , and the more wisedome he hath , the more able hee is to walke with GOD , and with himselfe : the more unbeleeving , and weake , and unconstant , the more unable hee is to be alone . And the ground of it is : By faith a man walkes with God , and by reflection hee walkes with himselfe . There are two companions which a man needes never to be destitute of , GOD and himselfe . First , a man walkes by faith when hee sees GOD present , and speaking to him , and hee speakes againe to the LORD : and the stronger a mans faith is , the more he doth it . Againe , a man walkes with himselfe by reflection on his owne actions , and heart , and wayes ; a beast cannot walke with it selfe , because it cannot recoyle and turne in upon it selfe ; neither can children or fooles , or weake and unconstant men : therefore they cannot be without company , it is a hell to them to be alone ; and the lesse a mans wisedome is , the more he complaines of want of company . Seeing therefore God is every where present , labour to strengthen thy faith in that his presence , and so thou maist still be with him , and walke with him . And then secondly , labour to speake to thy selfe , to reproove and admonish thy selfe , to consider thine owne wayes and actions , to cheare and comfort thy selfe , ( for these are all the actions of one that makes himselfe a companion : ) and hee that doth these things , shall never complaine of want of company , and solitarinesse . Sixthly , If God bee every where present , then he is present to observe all the sinnes that thou committest , and to observe all the good that thou doest . Then make this use of it : that the presence of the Lord should be a restraint to keepe thee from sinning , on the one hand , and it should incourage thee on the other hand to abound in every good worke . Therefore a man should say thus with himselfe : I dare not doe this , because God is present , he stands by and lookes on . It was Iosephs reason to his Mistres . Though we be alone , yet God is present , and beholdes it : And how can I doe this great wickednesse , and sinne against God , As if he should say ; though we see him not , yet he is present , and sees it , and knowes it . And not onely say , I dare not doe it , but thou shouldest say , I dare not so much as thinke it : for he beholdes the thoughts . You shall see an excellent place for this , if you compare Iob. 31. verse : 1. and 4. together , it is one continued speech . I have made a covenant with mine eyes : why then should I thinke upon a maid ? Doth not hee see my wayes and count all my steps ? As if hee should say ; I durst not give so much as give liberty to my thoughts , because hee beheld all my wayes . it is a question which those that feare God have beene wont to aske ; How shall I doe to bee rid of such and such thoughts , that haunt mee continually ? I would very faine bee rid of them . This is an excellent way : to consider that GOD himselfe stands by annd knowes all thy thoughts , and takes notice of them . As put this case ; Suppose a wise and godly man should stand by and take notice of all thy base thoughts , that passe through thy heart , wouldest thou not bee ashamed of thy selfe ? If thy body were made a glasse , and men should see all thy thoughts through it , wouldst thou not bee ashamed of them , and carefull in them , as wee are of our actions now before men ? Now to consider that the Lord beholds them , to consider that he sees every thought , ( the least whereof is no light matter , ) this would be a meanes to restraine thee . Nay consider , that the Lord doth not onely behold them , but he ponders all thy actions , to giue thee the fruit of them : so that God doth not stand by as a meere looker on , but he takes such notice of all thy thoughts , that passe through thy heart , and all thy vaine words , that he weighes them , as it were . And therefore hee is said in Scripture so often , to ponder our wayes . He puts thy sins , and those lusts in one ballance , and his censure in the other ; and gives thee according : he puts weight for weight ; he gives thee correction , if thou art his child , and judgement if thou bee wicked . Therefore thou must consider who it is that knowes them ; what a one he is : as it is in Rev. 2. when he tells his Churches that hee knowes them all , then hee describes himselfe , what a one he is : as his eyes to be of flaming fire , and his feete like brasse . This , if considered , would make a man to looke about him . If there was a company set together , and there was an informer standing by , and did note downe in his table-book what they did , and did declare it to their enemies , or to the King and Counsell , men would be exceeding wary , they would ponder every word before they spake : so when GOD is present , and beholdeth all that thou doest ; hast thou not reason much more to consider thy wayes ? Men say indeed , that the Lord is present every where , but our lives shew that wee thinke like the Atheists in Iob , that God is shut up in the thicke clouds , and cannot see through them . Yea there is noe man , but needs an increase of faith in this point . For if it were fully believed , it could not be , but that wee should take more heed to our wayes and thoughts than we doe . Therefore to convince you of and perswade you to this , I will name two places . One you shall finde in Ephe. 4.6 . One God , one Lord , who is aboue you all , and in you all , and through all . First he is above all . As a man that stands above can see all that is done below : so the Lord lookes downe , and beholds all that is done on earth , as a man in an high place , sees all that is done below . But it may bee objected , though a man be aboue , yet there may be some corners , some rockes and dens , so that he may hide himselfe from the eyes of him that is aboue him : therefore it is added , who is in you all ; that is , he beholds every thought , every secret place , every corner of our hearts : he is in you all , and through all . This you shall find more at large in Psa. 139.1 . O Lord thou hast searched me and knowne me , thou knowest my downe sitting and mine up rising , thou understandest my thoughts afarre off &c. The meaning of it is this . David labours to perswade his owne heart , that God is present with him ; and he doth it by the argument : If I goe forward the Lord is there ; if on this side or that side , yet still he is present , he compasseth me round about , he is behind and before : therefore it must needs be , that there is not a word that I speake or a thought that I thinke , but he sees and heares all . Yea , he knowes my thoughts afarre off , that is , as a man that knowes what rootes he hath in his garden , though there be not a flower appeares , yet he can say , when the spring comes , this and this will come up , because he knowes the garden , and knowes what roots are there : So the Lord knowes a mans thoughts afarre off , because he knowes the principles that are within , and he knowes what they would doe , when occasion is offered ; and therefore saith David , I have cause to feare exceedingly before him . Nay , he doth not onely see mens thoughts afarre off , but he will judge you afarre off for them . Wee use to destroy hemlocke even in the middest of winter , because wee know what it will doe , if it be suffered to grow : so the Lord doth cut off men long before , because , he knowes that they will doe this and this . Such passages of his providence there may be , as to cut off children and yong men out of the foresight of the evill , that they would doe to his Church , because he knowes their thoughts afarre off . So hee knowes thy thoughts for good afarre off : therefore though a child of God may bee cut off in some undiscovered sinne , when hee hath not actually repented , yet GOD forgives it him , because he knowes what he would doe , if he had time to repent , and should come to discover it : and therefore GOD judgeth him accordingly : and likewise if wee have begun any good worke , if we be cut off before we have finished it , yet remember , that GOD knowes what wee would doe . And seing hee doth this , we should learne , exceedingly to feare before him , to ponder our owne thoughts and speeches , seing GOD himselfe takes notice fo them . So it should bee a continuall incouragement to consider that GOD takes notice of all the good that we doe , as well as of the evill : Rev. 2. and 3. I know thy workes , thy labour and thy patience , I know thy sufferings ; that is , when a man is miscalled , slandered , and evill spoken of , because he serves and feares God , because he is none of the worlds owne , and therefore it shewes forth its hatred in word , when it cannot in deed ; ( for malice must have some vent ) yet I know thy sufferings , and let it bee inough that I know them and register them : there is not the least suffering but I take notice of it , and it shall bee rewarded . Againe , men take much paines , and no man regardes it ; yet God takes notice of their labour , and their paines , and not of their workes onely , but their labour in doing them , and sees what ends they put upon all . Againe , men put up injuries , and suffer much wrong , yet saith the Lord , I know thy patience &c. What is said of this may be said of all other good actions . And it is a great honour to the Lord , that we are content with this , that he alone knowes it . And so we may be well inough ; for his knowledge will bring in a sure fruit with it , as he saith to Iacob . Gen. 31. I know all the labour thou hast done unto me . And what followed that ? Why , God taught Iacob how to inlarge his wages , and so translated Labans substance to him . So Psa. 1. last . The meaning is , the Lord knowes the way of the righteous , and therefore it doth prosper , and shall . And he knowes the way of the wicked , and therefore they shall perish , Therefore it is inough to us , that he is present , and sees it , and knowes it . Againe this should stire us up to good duties , seeing he is alwaies present ; you dnow souldiers though they are some what cowardly otherwise , yet in the presence of the Generall , if hee looke on they will adventure much : so servants that are otherwise idle , yet they will doe eye-service , they will worke while the Master lookes on : so when we consider that the Lord stands by , and lookes on , and takes notice what paines we take , how we doe fight his battells , and what wee doe for him , it should incourage us and makes us abundant in the worke of the Lord , seeing we know , that our labour is not in vaine in the Lord. Nay it is an incouragement against the discouragement of men ; thou maist have discouragement from friends , from neighbours , and the place where thou livest : yet let this bee thy comfort , the Lord is present ; hee knowes thy dwelling , thy neighbours , who is for thee , and who against thee , he knowes the difficulties thou meetest with any performāce , he knowes what hindrāce thou hast , as it is there in the verse : 13. I know thy workes , and where thou dwellest , even where Sathans seat is , and thou holdest fast my name , and hast not denied my faith , even in those dayes wherein Antipas was my faithfull Martyr , who was slaine among you , where Sathan dwelleth . Vse 7 Seventhly , this should bee an exceeding great terrour to all men that remaine in the state of unregeneration . The Lord is their enemy , and they have such an enemy from whome they cannot fly or escape , which is a miserable thing . On earth if man have an enemy in one place , if he goe to another he is free ; if he have an enemy in one land , yet he may fly to another , and there be free ; and how ever , yet when he dies , he shall bee free from the voice of the oppressors , and the wearied shall bee at rest , as Iob saith ; his enemy can follow him no further : But consider what an enemy God is , who is every where present ; fly whither thou canst , he followes thee , if thou goest into another Country , hee will be with thee there ; or if thou diest and goe into another world , yet still he followes thee . I presse it the rather , because , when some great man makes request to a man , and God commands the contrary ; when the commands of God and men differ , they will rather make God their enemy than a powerfull man. Thus men wrench their consciences , because they choose rather GODS enmity than mens . Doe but consider what it is , to have the Lord your enemy , he will meet thee in every place : Though man be thy enemy , yet he meetes not with thee every where ; if thou be in thy chamber , hee cannot come at thee , but God will meete with thee there . And how will he meet thee ? Hee will meet thee as a Lyon , and as a Beare robbed of her whelpes . You shall see how the Lord expresseth it : Amos 9.2.3.4 . Though they digge into Hell , thence shall my hand take them : though they climbe up to heaven , thence will I bring them downe . &c. It is a common opinion , that if men have strong freinds , strong Towers , and a strong Land , that is well beset the Sea , and clifts , or great estates that will defend them ; then they are safe : but if the Lord be thine enemy , none of these will doe thee any good , verse 2.4 . and yet if a man hath made peace with his enemies , he thinkes himselfe safe , as if there were no other enemy but mortall men . So the Iewes not being killed , but going into captivity onely , thought their lives safe , their peace made : but , saith the Lord , If you goe into captivity , yet there I will command the sword to slay you : verse 4. The meaning is this : no condition that a man can be in , no greatnesse , though he be compassed about with friends and safety on every side , can availe , if God be his enemy ; he will pull thee from the midst of the sea : verse 3. and which yet is an hard thing , to finde a man in the midst of the sea : and all this is but to describe that no condition is safe , when God is a mans enemy . And thus much for this Attribute . THE EIGHTH ATTRIBVTE OF GOD ; His Omnipotence . THE next Attribute is the Omnipotence of GOD : for wee tolde you , that this Infinitenesse of GOD consisted in foure things . First , In the Infinitenesse of his presence . Secondly , In the Infinitenesse of his power . Thirdly , In the Infinitenesse of his wisedome . Fourthly , In the Absolutenesse of his will. The first of these we have spoken of his Omnipresence : now we come to speake of his Omnipotence . I will not stand to prove it . It is observed by some Divines , that God is almighty , is expressed seventy times in the Scripture . Mat. 19.26 . Luke 1.39 . To God nothing is impossible . He doth whatsoever he will : and in Genesis , it is said , The God almighty be with thee , &c. Genes . 28.3 . In handling this Attribute , I will shew you what it is , and the reasons of it , and the objections against it , as I have done in the rest . The Omnipotence of God lyes in this , that hee is able to doe whatsoever is absolutely , simply , and generally possible to be done . Other things can doe what is possible to doe in their owne kinde ; as fire can doe what belongs to fire to doe ; and a Lion can doe what is possible for him to doe : so men , and Angels : but no creature can doe what is simply and absolutely possible to be done . Now whatsoever can be done , when the nature of the thing is not repugnant to it , without any limitation , that the Lord is able to doe : and herein is his Omnipotence seene . And the ground of it is this . Because all creatures are put into their severall kindes ; a man is one kinde of creature , he is not an Angel ; Angels are another kinde , they are not men ; and as they are put in severall kindes , and hedged in , and limited with bounds and definitions , so is their power limited ; they can doe what is in their owne sphaere , and according to their essence and being , such is their power : But the Lord is a being without all limits and restraint , an absolute being , and an unlimited essence ; and therefore he can be said not onely to doe things within such a compasse , within this or that kinde , but whatsoever is simply , and absolutely possible to be done ; even that his power reacheth unto , and this is properly his Omnipotence . There is no Attribute of GOD , that doth need a greater degree of faith than this : therefore reasons are not unnecessary . The first reason therefore is this . First , consider , that he that made these great things , he that made the highest heavens , and those heavens that thou seest , he that made the earth , and the deepe sea , he that made the wind , and the treasures of snow , and haile , hee that made the Angels , hee that wrought so many miracles , thou must thinke that hee that doth these things can doe the like : as hee that hath made a faire picture or statue , hee can make another ; he that makes a faire house , you are ready to say , that he is able to build another . Looke then upon his great workes , and you will thinke that he is able to doe the like . This is an argument very frequent in Scripture , when there is any occasion of expressing Gods great power to bring any thing to passe : as hee that made heaven and earth , he that brought the children of Israell out of Egipt , he that divided the red sea , he that wrought the wonders in Egipt before Pharoh and all his host ; and such like . Secondly , consider the manner how the Lord did all these things . You know he did no more , but say , Let there bee light , and there was light : Let the trees bring forth , let the fishes multiply , and the aire bee filled with fowle , and it was so . Now to doe such things with a word , with such facility , is a signe of an infinite power : for when one can doe great things , with his breath , or little finger , we are apt to say , what could he doe if he put his whole strength to it ? So the manner of his working doth shew the infinitenesse of his power . Thirdly , the further any thing is off from being , the more power it requires to bring it to Being . As take base materialls , and there is greater power required , to make a faire building of them ; to make a goodly statue of a crooked piece of wood , is harder , than that which comes neerer in propinquity to it . Now no being at all is in a thousand times greater distance , than the basest materialls are from such or such a being , and therefore the power must bee infinitely greater that brings it to being . Now the Lord hath done this , therefore his power must bee infinite great . To make this more plaine to you ; Consider what it is that restraines mans power , so that he can goe no further : it is because the matter will not permit him . If you give him clay , and straw , hee can make bricke ; but if you give him nothing , hee can doe nothing : so if you give him timber , he can make an house ; but if you give him none of these , hee can doe nothing . But suppose now , there was such an architectour , such a builder , that if he did but imagine the modell or frame of an house in his minde , hee could set it up of nothing , or make materialls at his pleasure , hee could make it as bigge as he could conceive it , then also he could make as many houses as hee could thinke of , and in as great and large a manner , as hee could conceive , if there were such a one , there would bee no restraint to him . Now the Lord is such a builder , whatsoever he conceives , he can make it without any thing , as he did the heavens and the earth : and therefore there is no restraint in his power , as there is in the creature . Fourthly , consider that the Attributes of God are equall , and needes must be so , because every Attribute is his essence , and wee doe but distinguish then in our understanding : his omnipotencie is but the active power , his wll , the commanding ; and his understanding , the directing : we distinguish them thus . But in him they are all one . Hence I reason thus : the wisedome of GOD , the largenesse and infinitenesse of his understanding and knowledge , what is it not able to conceive ? You know men are able to thinke much , and Angells more than men , but GOD is able to conceive infinitely beyond them : For his thoughts are above ours , as the heavens are above the earth . Now whatsoever hee can conceive , his power is able to act it . In man it is not so ; he imagines and wills many things , but his power falls short , because his faculties are not as large as the object : but God can imagine infinitely , and his power is as large and infinite as his wisedome : therefore he must be able to doe things that are infinite . So Psa : 135. He doth whatsoever he will , to shew that his power is as large as his will : which cannot bee said of any creature . Consider these things ; for when you are in distresse , and put to it , you shall find need of them to perswade you that God is Allmighty . Now I come to answer the objections which are made against this , which are these . Object . 1 First , why doth GOD produce no infinite thing , no infinite effect ? All his effects are finite : therefore we cannot see by any thing hee doth , that he is omnipotent . Answ. It is true in naturall causes , and such causes as produce things onely like to themselves , which are called univocall causes , ( but I will not trouble you with that distinction ) there the cause goes not beyond the effect : as fire begets fire , and it cannot but beget it , and it cannot goe beyond it , for it is a naturall cause , and produceth effects like to it selfe ; So a Lion begets a Lion , because it is a naturall cause . But there are causes wherein it is not so ; wherein you must not say , that there is no such effect , and therefore the cause doth not goe beyond it : that is , in voluntary causes , wherein the cause not worke necessarily , but by the liberty of his will , and he may be able to doe much more than he doth . Object . 2 2. There are some things which GOD cannot doe , as things that are past , and have beene , hee cannot cause them not to have beene , &c. Answ. The reason why GOD cannot doe these things , is not because there is a restraint of his power , but because the things are not possible to be done ; because he cannot make truth to be falshood , or things that are , not to be ; whatsoever implies a contradiction , he cannot doe : and the reason is , because the things are not to be done : But in things simply possible , therein consists his omnipotence : as when it is not contrary to the nature of the thing , as when the praedicate is not repugnant to the nature and essence of the subject ; as a Lyon being a Lyon cannot be a man , this is a thing that cannot be done : therefore it is no impeachment to his omnipotence not to doe it . Object . 3 3. God cannot sinne , GOD cannot deny himselfe , he cannot lye , &c. Answ. We need not answer this : for even for this cause he is omnipotent , because hee cannot doe these things . As if I should say , the Sunne is full of light , it cannot be darke . These are the expressions which the Scripture useth : as Tit. 1.2 . God cannot lie : and 2 Tim. 2.13 . God cannot deny himselfe . FINIS . THE EIGHTEENTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and they shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. Object . 4 IF GOD produceth no infinite effect , and yet is infinite in power , that power which being never brought into act is in vaine . Answ. 1 To this I answer , that it is true , when any power is appointed and destinated to any act , it is so farre in vaine , as it doth not attaine to that end and act : as bread is appointed to nourish ; if it doth not , it is not fit for the end to which it is made , and so in vaine : I may say the same of every thing else . But that is not the end of Gods power , to bring forth any effect answerable to it selfe : for his power ( to speake properly ) hath no end , but all things are made for it . In other things , the cause is proportionable for its end : but he himselfe is the cause of all other things ; all that he doth , is for himselfe ; and therefore though hee doth not produce any such effect , yet his power is infinite . Secondly , when there is a repugnancy in the nature of the thing , it is no shortening or limitation of his power . Now a creature , if it be a creature , must be finite : And the Lord can doe what may be done : but to make a creature infinite , is a contradiction . And therefore if hee doe not doe it , it is not because hee cannot but because the thing it selfe cannot bee done . Wee now come to the application of this point . Vse 1 If GOD be Almighty , then let all those that are in covenant with God , and that have interest in him , that can say , they are the Lords , and the Lord is theirs , let them excedingly rejoyce in this , that they have an Almighty God for their God. To have a friend that is able to doe all things , ( as we tolde you before , he is every where present , ) it is a great benefit : to have a friend in Court , in Country , a friend beyond the seas , if you shall have occasion to bee banished thither : but if you adde this , hee is able to doe whatsoever he will , it will adde much to our comfort . A friend many times is willing , but he is not able ; if able and willing , yet not present : but seeing he is every where , if thou hast any businesse to doe , thou needest not to send a letter , doe but put up a prayer to him , to bee thy factour , to doe it for thee , to worke thy workes for thee , he is every where present , and hee is Allmighty also , able to doe it , therefore bee content to have him alone for your portion . That is the cause , that mens wayes are so unlike one to another : because they would graspe GOD and the creature . And why doe they doe so ? Because they will not bee content to have GOD alone . And what is the ground of that ? Because they doe not thinke him indeed All-sufficient and Allmighty : for if they did , they need not to joyne any other with him . Object . But you will say , this is against sence : GOD is All-sufficient , it is true , it is good to have him : but , doe we not need many hundred things besides ? Must we not have friends , house , wife , & c. ? Can wee live without them ? Can wee live without friends , estate convenient ? What is your meaning then to have GOD alone for our portion ? Answ. GOD hath all these in him , that is , hee hath the comfort of them all : if he bee Allmighty and All-sufficient , then looke about , and consider the multitude of the things thou needest , and the variety of comforts thou desirest , and thou shalt finde all in him . That argument which you are not strangers to . He hath made them all ; and there is nothing in the effect , but what is in the cause , because it gave it to the effect first , and it gives nothing , but what it selfe had before : if hee hath put in beames of comfort , and this beauty in the severall creatures , must they not needs be in him ? Object . But you will say , that this is but a speculation . Answ. But that it is more I will put you to one place , which I desire you to consider seriously : that is , Mar. 10.28.29.30 . Then Peter began to say unto him , Loe wee have left all , and have followed thee . And Iesus answered and said ; verily I say vnto you , there is no man that hath left house , or Bretheren , or Sisters , or Father , or Mother , or Wife , or Children , or lands for my sake and the Gospels ; but hee shall receive an hundredfold now in this time , Houses , and Bretheren , and Sisters , and Mothers , and Children , and lands , with persecutions , and in the world to come eternall life . When it is said here , hee shall receive the very same ; why doth the Holy Ghost repeat them in particular ; Hee shall receive houses and Bretheren &c. with persecution ? that is , you shall bee stript of all these things by persecution , yet at the same time , you shall have them all . At that time when he is in a close prison , & driven from all these , hee shall receive them for this present . The meaning is this : let a man have communion with GOD , let the Lord reveale himselfe to a man ; if hee be once pleased to come to a man , and sup with him , if hee will but communicate to a mā the consolations of the spirit , and fill him with joy and peace through beleiving : I say , though hee be in a close prison , yet he shall have the comfort of houses , Brethren , Sisters ; Mothers &c. That is , that comfort which they would yeeld him , he shall finde them altogether in GOD. So that if one should come and say to him , what if you should have Father , Mother , and friends restored to you , that you may injoy them ; I say , a man that hath a neere communion with GOD , to whom GOD saies , that hee will come and sup with him , at such a time ; hee will say , I doe not care one jot for them , for I have that which is better than them all . For example : you see this in the Apostles , that rejoyced in prison . What doe you thinke they would have said to men that offered them riches ? Would they not have slighted them ? They did slight imprisonment : and in that they did slight shame , and prison &c. they would have slighted the other by the rule of contraries . Therefore labour to be content with GOD alone . To make this argument without doubt , consider what heaven is . Doe you thinke , that there you shall have a worse condition than here ? Here you have need of many comforts and conveniences , it is a variegate appetite , that is , an appetite that is full of multiplicity : why , when you come to heaven , you doe not lay aside your nature , but you desire still ; and there you shall have none but GOD alone : so that there you shall bee in a worse estate then here , if all these things were not to bee found in the Lord : if there were not this variety in the Lord , it could not bee , that in heaven you should bee so happy . Here you need Sunne , and Moone , and Starres , and a thousand other things , but there you shall have none , but I , saith he , will bee Sunne , and Moone , and all to you : and therefore he saith , that hee will be all in all , which is the plurall number , and signifies , all things , I will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now this Allmighty GOD , that will bee All-sufficient in heaven , if hee will but communicate to a man , and draw him neare to his presénce , shall not that be inough ? Beloved , it is certaine , that hee will bee inough for your portion . As for instance ; let a man be stripe of all his friends , and brethren and sisters , and country , as Abraham was : hee was stript of all , and had GOD alone left for his portion , yet you see that hee was exceeding rich , and made a great Prince , and he had a great posterity . Therfore let us make this use of it : to care for none but the Lord alone , wee know not what shall become of us , wee may be led into banishment , as others now are , and have bin : now if you have the Lord with you , it is inough . So if any condition befall you , if you can bee content with GOD alone , you are well , what if your friends deceive you ? What if you should bee shut up in a close prison ? It is nothing , he is All-sufficient and Allmighty , and there is no estate or condition , but hee is with you in it , there is no streit , but he can helpe you out . Therefore study these things , and examine them , and labour to beate them upon your soules : never rest , till you have brought your hearts to such a condition : to say , I know that no man can separate betweene GOD and me , and I am content with GOD alone . Vse 2 Secondly , If this be so , then labour to make use of this power of his . Why is this Attribute revealed to you ? is it not for this , that men might make use of this power of his ? Then let every man consider with himselfe , what he hath neede of , what strait he is in , what businesse he would have done : remember that GOD is Allmighty , and is able to bring it to passe ; be it poverty in your estates , or debts , which a man is not able to overwrastle , if there be a blemish in your names , and you cannot tell how to have it healed , or any weaknesse in your body ; and which is more than all this , if there be a lust that ye cannot overcome , a temptation which ye cannot be rid of , if there be a deadnesse of spirit in you , and indisposednesse to holy duties , and yee cannot tell how to get life and quickening ; remember that there is an Allmighty power revealed for that end , and it is our parts to make use of it : though it be an hereditary disease in thee , ( now you know an hereditary disease is that which we have from our parents , ) though thou hast such a disease , such a strong lust , yet thinke with thy selfe , the Lord is able to heale this . Iam. 4.6 . A place named before , But he giveth more grace , &c. As if he should say : when hee had tolde them of the lusts that fight in their members , this objection comes in ; Alas , wee are not able to master these lusts . It is true , saith the Apostle , the lusts that are in us , doe lust against the spirit , as naturally as the stone descends downeward : but how should wee heale them , say you ? How ? The Scripture giveth more grace , that is , there is an omnipotent power which can heale all this . So Matth. 19.26 . With men this is impossible , but with God all things are possible . It is a place worthy consideration . Saith our Saviour , It is impossible for a rich man to enter into the kingdome of heaven : why , say the Disciples , Who then can be saved ? Indeed , saith Christ , it is impossible with men , but with God all things are possible . The meaning is this ; when a man hath riches , that is , when the object is present and before him , a man cannot of himselfe but set his heart upon them ; and when a mans heart is set upon them , no man in the world can weane his heart from those riches : what shall we doe then ? Why , saith hee , the LORD hath an Allmighty power , he is able to mortifie these lusts . We can no more doe it , than a cable rope can goe through the eye of a needle . Now that which is said of riches , may be said of any lust . Let an ambitious man have honour , or such an object sutable to a carnall minde , hee cannot choose but set his heart upon it : now when that lust is set upon an object , a Camell may as well goe through a needle , as hee can loose his heart from these lusts : but yet the Lord can doe it , With him all things are possible . And what the Apostle saith of the Iewes , Rom. 11.23 . The Lord can ingraft them in againe , as bad as they be , though the wrath of GOD be gone over them to the utmost , yet GOD can doe it : so is it true of thy selfe , and any one else , the Lord can , if hee will ; to him nothing is impossible . Thinke with your selves , that he that can draw such beautifull flowers out of so dry an earth , as you looke upon in winter ; though thou hast an heart as farre from grace , as the flowers seeme to be from comming forth in the midst of winter , yet he that can do so in nature , is able to doe the like in grace also , as he did to Paul , and Mary Magdalen . Now consider what they would have beene without his power : and by his power we may be as excellent as they . To confirme this , consider what a change grace hath wrought even among us : how many amongst us , that of proud have become humble , of fierce and cruell have become gentle ; of loose , sober ; of weake , strong , &c. Goe therefore to him , beleeve this , and apply it : and it is sure it shall be according to thy faith . If a man would goe to the Lord , and say to him , Lord , I have such a lust , and cannot overcome it , and I want griefe and sorrow for sinne , thou that hast an allmighty power , thou that didst draw light out of darknesse , thou art able to make such a change in my heart , thou hast an allmighty power , and to thee nothing is impossible . I say , let a man doe so , and the Lord will put forth his power , to effect the thing that thou desirest . Surely hee which establisheth the earth upon nothing , and keepes the winde in his fists , and bounds the water as in a garment , can fixe the most unsetled minde , and the wildest disposition , and set bounds to the most loose and intemperate . Vse 3 If God be allmighty , you must beleeve this allmightinesse of his : and whereas you say , wee doubt not of his power , but of his will ; I will shew to you , that all our doubts , and discouragements and dejections doe arise from hence , not because you thinke the LORD will not , but because you thinke he cannot . Therefore you know not your owne hearts in this , in saying that you doubt not of the power of GOD. I will make this good to you by these arguments . If we did not doubt of the power of GOD , what is the reason that when you see a great probability of a thing , you can goe and pray for it with great chearfulnesse : but if there be no hope , how doe your hands grow faint , and your knees feeble in the duty ? You pray because the duty must not bee omitted , but you doe not pray with a heart . And so for endeavours : are not your minds dejected , doe you not sit still as men discouraged , with your armes folded up , if you see every doore shut up , and there bee no probability of helpe from the creature ? And all this is for want of this faith , would this bee , if you did beleive this Allmighty power of GOD ? For cannot GOD doe it , when things are not probable , as well as when there are the fairest blossomes of hope ? Besides , doe wee not heare this speech of man ? when the times are bad , doe not men say ; oh , wee shall never see better dayes ? And when a man is in affliction , oh , he thinkes this will never bee altered : ' so if he be in prosperity , they thinke there will bee no change . Whence comes this , but because we forget the Allmighty power of GOD ? If wee thought that hee could make such a change in a night , as he doth in the weather , as he did with Iob , wee should not bee so dejected in case of adversity , and so lift up in case of prosperity . Besides , men have not ordinarily more ability to believe , then the Israelites had which were GODS owne people : yet consider , that these very men , that had seen all those great plagues , that the Lord brought upon the Egyptians , I therein meane , all his Allmighty power ; that saw his power in bringing them through the red sea , and giving them bread and water in the wildernesse ; yet called his power into question , and said , that GOD could not bring them into the land of Canaan . Yee will finde they did so , Psa : 78.41 . They turned backe , and limited the holy one of Israel . And said , hee cannot doe this and this : and why ? because they have Cities walled up to heaven . That is the thing laid to their charge , They limited the holy one of Israel : that is , they remembred not that hee had an unlimited power , but they thought , if the Cities had bin low , and the men had bin but ordinary men , hee could have done it : but because they were so mighty men , and the Cities had such high walls ; therefore they could not beleive , that hee could bring them in . Now if they did so , doe you not thinke it is hard for you to doe otherwise ? Yea take him , that thinkes he doth not doubt of the power of God , bring that man to a particular distresse , and yee shall see him faile : ( for it is one thing to have a thing in the notion , as for a man to thinke what hee would doe , if hee were a Pilot , or a Captaine ; and an other thing to have it in the reall managing , as when hee is brought to fight : ) so is it here . It is one thing to beleive GODS Allmighty power , and who doubts of it ? But I ask you , if you have had a triall of your heart ; if you have bin brought to an exigent . Doe you finde it so easie a thing , to believe in difficulties , as in facility ? Object . But you will say , the people of Israel were a stubborne and stiffenecked rebellious people : and I hope our faith is greater then theirs . Answ. I , but doe you thinke that your faith is greater than the faith of Mary or Martha . Ioh. 11.21 . Lord , if thou hadst bin here my Brother had not died . So verse 32. If you observe their reasoning , you shall see , all this doubt was of his power . If thou hadst bin here , when hee was sicke , and when it was time , thou mightest have raised him : but now it is too late , hee hath bin dead foure dayes , and his body is putrified . Here is no doubt of his good will : but all the question was of his power . And so it is with us : doe not we doe the same , and say with our selves , if this had beene taken in time , it might have beene done , but now the case is desperate ? Why ? is not the Lord as well able to helpe in desperate cases , if he be Allmighty ? Object . Yea , but these were but weake women , and we hope our faith may be stronger than theirs ? You shall see there that Moses did doubt of Gods power . When God had promised to send them flesh , and that not for a day or two , or five , or twenty ▪ but for a moneth together , and for so many people : Moses saith , Lord , wilt thou send them flesh for a moneth together ? There are sixe hundred thousand men of them , and it is in the wildernesse . As if he should say , if it had beene for a day or two , or in a plentifull Country , or for a few persons : but there are six hundred thousand , and it is in the wildernesse , and that for a moneth together . Here Moses was at a stand , and could not beleeve it . The Lord answeres him ; Is the Lords hand shortened , that he cannot helpe ? thou shalt see , that I am able to doe it , Numb . 11.21 . It is therefore not an easie thing to beleeve Gods power . Therefore set your selves with all your might , to beleeve this Allmighty power , and know , that all your strength will be needfull for it . It is apt to man to measure things according to their owne modells , as to thinke him to bee as powerfull , as mans understanding can reach , and mercifull , as farre as man can bee mercifull ; but for a finite creature to believe the infinite attributes of God , hee is not able to doe it throughly without supernaturall grace . You cannot believe that hee forgives so much as hee doth , or that his power is so great , as his power is , but ( though you observe it not ) you doe frame modells of him according to your selves , and you doe not thinke that his thoughts are above yours , as the heavens are above the earth . Therefore labour to get faith in his power . And will you have it to lie dead , when you have it ? No. Therefore adde this for a fourth use . Vse 4 Fourthly , then whatsoever thy condition bee , whatsoever strait thou art in , be not discouraged , but seeke to him ; that is the ground of your prayers . You know the Lords prayer is concluded with this : For thine is thy kingdome , power and glory , for ever and ever . As if that were the ground of all the petitions that went before . So if the Lord bee Allmighty , and hath an Allmighty power , then in the most desperate case , when there is no hope or helpe in the creature , that you can discerne , yet then pray , and pray strongly an confidently as men full of hope , to obtaine what they desire . And remember this for your comfort : At that time , when you are in affliction , and in so great a strait , that you are hedged about , and no hope , no possibility to evade , that is the time that the Lord will shew forth his power ; for a man is never discouraged but in this case ; I have seene it by many particular experiments : when the case hath beene desperate , when there hath beene no hope , yet when God hath beene sought to by fasting and prayer , there hath beene alteration above all thought , according to that expression used , Ephes. 3.20 : Hee is able to doe exceeding abundantly above all that we aske or thinke , according to the power that worketh in us : that is , when they could not enlarge their thoughts farre , nor were able to see there could be any way devised , yet enlarging their prayers , the LORD hath devised a way oftentimes ; I will give you some instances that the Scripture gives in this case . When Esau came against Iacob , was hee not in a fearefull strait ; there was no hope , and no possibility , Esau was too strong for him ; what should he doe now ? he exposeth himselfe to the enemy , there was no other remedy ; and it was an enmity of twenty yeares continuance , and the Text saith , that Iacob feared , and yet the LORD delivered him , when he had prayed to him . So when Laban came against him , GOD bid him that he should doe him no hurt . So Daniel , when he was cast into the Lions den , when all the Lions were present with their mouthes opened ready to devoure , yet the Lord stopped their mouthes , they could doe him no hurt . So is it in many cases amongst us ; when our enemies are ready to devoure us , then GOD comes in in the nicke , betweene the cup , and the lip , and workes a way for our delivery . Therefore never be discouraged whatsoever thy case be : it is a very great matter to say , that the Lord can doe such a thing , though you thinke it but a small thing . As when the Leper could goe to Christ , and say , Lord , thou canst make me cleane if thou wilt , then the Lord did so . It was a great matter for those three children in Dan. 3. to be able to say , when the fire was ready prepared , and the King was wroth , and there was no resistance , yet they said , The Lord is able to save us out of thy hand O King ! The LORD did take this so well at their hands , that the LORD did helpe them , and save them . On the contrary side , when a man doth doubt of his power , you shall see how much moment it is of . As that Prince said to Eliah , Though God should make windowes in heaven , yet there could not be such a plenty , as hee spake of : now the LORD was so displeased with it , that he destroyed him for it . So the Israelites did not beleeve that the LORD could bring them into the land of Canaan , therefore the Lords anger was kindled against them for this : Psal. 78. But to draw this use to a conclusion . Learne to bring your hearts to this , whatsoever your case is , still to beleeve his power , and to be able to say still , the Lord can doe it ; and it is not a small matter to be able to say so . When the Churches are very low , and there is no hope , and you see little helpe , a man should goe and pray with such chearfulnesse and such hope , and confidence , as if it was the easiest thing in the world to helpe them ; which you would doe , if you did beleeve that GOD is Allmighty . You know what the case of the Church was in Ahasuerus time , yet fasting and praying made a great change in the suddaine . Nay when the Church is downe , yet pray with as great hope , as if it had the best props to holde it up , for the Lord is able to raise it up againe . I will give you two instances , that you may consider the Lords power on both sides ; his power to raise it up from a low condition ; ( as now , if you consider the miserable estate of the Church in Christendome at this time : ) as it appeares by the vision of the dry bones in Ezekiel : the meaning whereof is , that when the people are as low as low may be , like dead men , buried men , men scattered to the foure windes , yet saith the Lord , I will put life into them ; I will raise them and make them a great army , and I will put grace into them , and make them living men ; that is , though the Church be never so low , yet the Lord can put life into it , and make a wonderfull change . Again , there is no Church so safe , ( as we doe thinke our selves now , and as the Palatinate did thinke themselves ) but that yet the Lord can make a sudden change , and bring them downe , as well as hee could raise these dry bones ; and as he hath done to others already . This you shall see . Lam. 4.12 . The Kings and all the inhabitants of the world , would not have beleived , that the adversary and the enemy could have entred into the gates of Ierusalem . Ierusalem was so strong , there was such probability of safety , that no man would ever have beleived that the enemy and the adversary should ever have entred into the gates thereof . Yet the Allmighty power of GOD brought them downe on a suddaine , and laide them flat to the ground . Therefore let the case bee what it will bee , suppose a nation bee never so strong , yet GOD can bring them downe ; and let it bee never so weake and low , yet the Lord is able to raise them up . And it is true of every particular thing also ; then beleive this Allmighty power of GOD , and apply it , whatsoever thy case bee ; consider that thou hast to doe with an Allmighty God. Object . But you will say , the case may bee such , as there is no helpe , the Lord hath declared his will by an event ; and the case is such as never was helped , and will you have us to beleeve it now , because there is an Allmighty power ? Answ. You must learne to doe in this case , as Christ did : Lord if thou wilt , let this cuppe passe from me ; yet not my will but thine be done . Iust after this manner you ought to doe in every one of these cases , where there is no hope : you must say thus , Lord , it is possible to thee to doe it , be the case as desperate as it will be . As suppose a man hath a stone in the bladder , which we thinke an incurable disease , because the stone is so hard , and cannot be softened , yet it is possible to him ; he can so lodge it , and bed it , that it shall doe you no hurt ; and if he doe take away this life , yet he gives you a better ; if it doe paine you here , yet he will give you joy and peace , which is farre better than to indure a little paine in the flesh . I say , you ought to doe as Christ did in this case ; and remember this , that in such a case , your businesse is not with the power , but with the will of GOD : that is , you must say , Lord I know it is possible that this cup may passe , but Lord , here is all the matter ; it is my desire that it should passe , and it may be it is thy will that it shall not , Lord , if this be the case , it is meet my will should yeeld , and that thy will should be done : As if Christ should have said , Lord , I will give thee this honour , that thou canst remove this cup from mee , but if thou doest not , it is not thy will to doe so ; and I am content . So doe thou give the Lord this glory of his power in every case , that hee can doe it , if it be his will. Be it that thy desire is to be delivered from such or such an affliction ; consider this : Is it meete Gods will should yeeld to thine , or thine to his ? Then bring thy heart downe , and be content that it should be so . Object . But you will say ; it is hard to doe this , to be willing to undergoe such an affliction . Answ. Consider it is Gods will ; and therefore if it were not best for thee , yet thou shouldest honour him so farre , as to preferre his will before thine own : but it being his will , thou shalt be assured if thou art one that belongs to him , that it shall be best for thee . Christ was no loser when he yeelded to his Fathers will , for God heard him in what he prayed for : as it is Heb. 5. though the Lords will passed on him , and he dranke of the cup. So thou must yeeld to his will whatsoever it is , be content with what is done , and beleeve that thou shalt be no loser by it in the end , but thou shalt have what thou desirest , though not in that manner that thou wouldest have it to be done . FINIS . THE TABLE . A. Absolute . THe perfection of God absolute . Part. 1 , Pag. 121 Adorne . The spirit of man how it should be adorned . Part. 2 , Pag. 15 Adorning of the spirit commends us to God. Part. 2 , Pag. 18 Adversaries . The truth of the Scriptures proved by the testimony of the adversaries . Part. 1 , Pag. 53 Advantage . Hee that puts himselfe from Gods worke for his owne advantage , makes himselfe his end . Part. 1 , Pag. 149 Affections . Affections inordinately set on a thing , make it a god . Part. 1 , Pag. 90 Affections sinfull must be purged out . Part. 2 , Pag. 62 Affections to the creatures , what raiseth them . Part. 2 , Pag. 204 Affections strong breed strong afflictions . Ibid. Agreement . Agreement of the prophecies in Scripture . Part. 1 , Pag. 52 Alcoran . Alcoran of Mahomet barbarous . Part. 1 , Pag. 84 Almighty . God is almighty . Part. 2 , Pag. 128 That God is almighty , 70 times repeated in Scripture . Part. 2 , Pag. 177 VVee should rejoyce that our God is almighty . Part. 2 , Pag. 186 Alone . To beleeve that God is God alone . Part. 1 , Pag. 85 To behold God alone in serving him . Part. 2 , Pag. 36 VVhy men are not content with God alone . Part. 2 , Pag. 187 Angels . Angels used in guiding the course of things . Part. 1 , Pag. 35 Antiquity . Antiquity of Scripture proves them true . Part. 1 , Pag. 57 Apprehension . Apprehension of things makes them heavy or easy . Part. 2 , Pag. 30 Arts. Arts why invented . Part. 1 , Pag. 3 Assent . Assent double . Part. 1 , Pag. 46 Assent bred differently in the Saints and others . Part. 1 , Pag. 62 Atheisme . Atheisme of two kindes . Part. 1 , Pag. 24 Atheisme , the effects of it . Part. 1 , Pag. 25 Iunius converted from atheisme Part. 1 , Pag. 56 Attributes . Attributes of God of two sorts Part. 1 , Pag. 119 B. Beast , see Man. Before . God before all things . Part. 1 , Pag. 120 If God had any cause , somewhat was before him . Part. 1 , Pag. 140 Being . Being properly onely in God. Part. 1 , Pag. 97 Being of God explained in five things . Ibid. Being given to all things by God. Part. 1 , Pag. 99 VVee should give God the praise of his being . 1.112 All things but God are capable of not being . 1.142 VVhat being hee must have that is eternall . Part. 1 , Pag. 157 God the first being . Part. 2 , Pag. 50 God not capable of any new being . Part. 2 , Pag. 73 Beginning . He that is eternal must be without beginning . Part. 1 , Pag. 157 Body . Body must bee kept downe . Part. 2 , Pag. 23 Body , gestures of it used in Gods worship . Part. 2 , Pag. 38 Busie . VVhy men are so busie in worldly things . Part. 2 , Pag. 132 C. Cast off . VVe should take heed God cast us not off . Part. 2 , Pag. 80 The time of Gods casting off unknowne . Part. 2 , Pag. 83 Cause . The creatures should be without cause , if they were not made . Part. 1 , Pag. 8 God the first cause . Part. 1 , Pag. 39 God without all cause . Part. 1 , Pag. 140 God a voluntary cause . Part. 2 , Pag. 181 Change. Change in the creature whence it is . Part. 2 , Pag. 75 Change in us a token of good . Part. 2 , Pag. 94 VVhen we thinke our condition cannot change , we doubt of Gods power . Part. 2 , Pag. 195 See Imperfect . Chronology . Chronology of Scripture exact . Part. 1 , Pag. 55 Church . Churches testimony proves the truth of Scripture . Part. 1 , Pag. 58 Scriptures of greater authority than the Church . Part. 1 , Pag. 59 God will shew himselfe God in raising the Churches . Part. 1 , Pag. 87 Not to faint in the misery of the Churches . Part. 1 , Pag. 109 Christ. Christ his humanity alone not to be worshipped . Part. 2 , Pag. 45 See Mahomet . Cleaue . What makes us cleave to a thing . Part. 1 , Pag. 86 Conceive . God is beyond all that we can conceive . Part. 2 , Pag. 129 Complaint . Complaint and griefe whence it ariseth . Part. 1 , Pag. 104 Command . The creature at Gods command . Part. 1 , Pag. 138 Confusion . Confusion , when the body rules the spirit . Part. 2 , Pag. 21 Comfort , see God , see Heaven . Composition . God without composition . Part. 2 , Pag. 49 Counsell , see Eternity . Covenant . How to know we are in covenant with God. Part. 2 , Pag. 85 Covenant twofold . Part. 2 , Pag. 86 Covenant not frustrate by our sinnes . Part. 2 , Pag. 87 Constancy . To judge of our spirits by constancy in well-doing . 2 ; 111 Constancy in ill nothing worse . Part. 2 , Pag. 113 Constancy , to beg it of God. Ibid. Constancy , two meanes to get it . Part. 2 , Pag. 115 Company . Company , why it is desired . Part. 2 , Pag. 166 Companions that a man may alway have Part. 2 , Pag. 167 Company , the more griefe in want of it , the lesse wisedome . Ibid. Contradiction , see Infinite . Content . To be content with GOD , though with crosses , Part. 1 , Pag. 130 To be content with a simple condition . Part. 2 , Pag. 54 Content bred by godlinesse : Part. 2 , Pag. 58 Creature . Creatures , to learne the vanity of them . Part. 1 , Pag. 116 Creatures of themselves can doe nothing for us . Part. 1 , Pag. 137 Creatures , difference betweene God and them . Part. 1 , Pag. 146 Creatures , not to goe to them but God. Part. 2 , Pag. 67 Creatures , difference betweene God and them in respect of his unchangeablenes : Part. 2 , Pag. 103 Creatures , not to expect much from them : Ibid : Creation . Workes of creation shew the greatnesse of God : Part. 2 , Pag. 123 Gods omnipotence in the creation . Part. 2 , Pag. 178 Crosses . Crosses , God doth his good by them : Part. 1 , Pag. 41 Crosses , faith strengtheneth in them , how : Part. 1 , Pag. 105 See Content . D. Dead , Death . He that beleeveth not Christ , would not beleeve one rising from the dead : Part. 1 , Pag. 42 We cannot see reason for many things till death : Part. 1 , Pag. 103 Death sweetned by walking with God : Part. 1 , Pag. 165 Decree . Decree of God unchangeable , yet unknowne : Part. 2 , Pag. 92 Defend . GOD is able to defend us : Part. 2 , Pag. 166 Delay . Delay of GOD should not offend us , why . Part. 1 , Pag. 168 Delay seemes long , why : Part. 1 , Pag. 169 Depend , Dependent . Not to depend on many things : Part. 2 , Pag. 56 Dependent felicity to trust in the creature : Part. 2 , Pag. 106 Desires . Desires must bee strong that helpe resolution : Part. 2 , Pag. 121 How to get strong desires : Ibid : Despise . What makes a man despise outward things : Part. 2 , Pag. 138 Destroy . A man destroyeth himselfe , how Part. 1 , Pag. 10 Die , Dying . Mortifying of lusts a dying daily : Part. 1 , Pag. 66 Heathen gods die , therfore false Part. 1 , Pag. 81 Direction . Men desire company for direction : Part. 2 , Pag. 166 Discontent . Discontent , whence it is : Part. 1 , Pag. 123 Dispose . Affliction and prosperity disposed by GOD : Part. 1 , Pag. 40 To be content with GODS disposing of us : Part. 1 , Pag. 124 Doe , Doing . VVe are present with GOD by doing his will : Part. 2 , Pag. 161 To consider what GOD doth to us : Part. 2 , Pag. 162 Some things that GOD cannot doe , why : Part. 2 , Pag. 182 Double . Double-minded man who : Part. 2 , Pag. 60 Sinful affections make the heart double : Part. 2 , Pag. 62 E. Effects . Three effects of a firme assent that there is a GOD : Part. 1 , Pag. 70 Efficacy . Efficacy of the creature from GOD : Part. 1 , Pag. 137 Enemy . VVhat an enemy GOD is to wicked men : Part. 2 , Pag. 175 End. All creatures have an end : Part. 1 , Pag. 9 VVe should doe nothing for our owne ends : Part. 1 , Pag. 146 End of mens callings appointed by GOD : Part. 1 , Pag. 147 VVhen a man makes himselfe his end : Part. 1 , Pag. 148 Ending . Hee that is eternall must be without ending : Part. 1 , Pag. 157 See Advantage . Ensignes . Ensignes of GODS greatnes : Part. 2 , Pag. 124 Equall . Attributes of GOD equall : Part. 2 , Pag. 53 Equality of GODS Attributes prove him omnipotent : Part. 2 , Pag. 180 Erre , see Rule . Essence . Essence of GOD what : Part. 1 , Pag. 94 Essence of GOD infinite , 2 : 148 Eternall , Eternity . Eternity of GOD : Part. 1 , Pag. 156 Eternity 5 things in it : Part. 1 , Pag. 157 VVhy God must be eternall : Part. 1 , Pag. 158 Foure differences betweene the eternity of GOD , and duration of the creatures : Part. 1 , Pag. 159 Eternall things to be minded more : Part. 1 , Pag. 161 Eternity , an exhortation to consider of it : Part. 1 , Pag. 165 Eternity , motives to consider it : Part. 1 , Pag. 167 Eternity what : Part. 1 , Pag. 168 Love and enmity of GOD eternall : Part. 1 , Pag. 171 Hatred and joy in GOD from eternity : Part. 2 , Pag. 78 Counsels of God from eternity : Part. 1 , Pag. 81 Evill . Things are not alway evill that we think are : Part. 1 , Pag. 42 Everlasting . GOD from everlasting : other gods new : Part. 1 , Pag. 79 GODS being everlasting . Part. 1 , Pag. 98 Events . Events contrary to mans preparations . Part. 1 , Pag. 39 Exalt . To exalt GOD as GOD : Part. 1 , Pag. 135 Excellency . Excellency outward not to be sought after : Part. 2 , Pag. 17 Excellency outward of 3 sorts : Ibid : F. Faculties . Men desire company to exercise their faculties : Part. 2 , Pag. 166 Faint , see Church . Faith. That there is a GOD , proved by faith : 1 , 19 , 45 Faith what . Part. 1 , Pag. 20 Faith in this that there is a GOD should be confirmed : Part. 1 , Pag. 61 Faith of elect and others differ : Part. 1 , Pag. 62 Faith though the same hath severall acts : Part. 1 , Pag. 72 Faith strengthened by revealing GODS name : Part. 1 , Pag. 103 False . The gods , and religion of the Gentiles false : Part. 1 , Pag. 80 The religion of Mahomet false . Part. 1 , Pag. 82 Feare . VVhy we should feare God : Part. 1 , Pag. 171 See Goodnesse . Fire . The Spirit as Fire : Part. 2 , Pag. 15 Fill. The Lord fills heaven and earth Part. 2 , Pag. 45 Flee . God such an enemy as the wicked cannot flee from : Part. 2 , Pag. 174 Force . Force in the motion of a spirit : Part. 2 , Pag. 3 Foundation . Foundation of faith stable : Part. 2 , Pag. 51 Friendship . Friendship of God to be esteemed : Part. 1 , Pag. 129 Future . Future things knowne onely to God. Part. 1 , Pag. 79 G. GOD. God , that he is : Part. 1 , Pag. 3 That there is a God : Part. 1 , Pag. 5 Creatures should be God , if they were not made : Part. 1 , Pag. 8 A God sought naturally by all : Part. 1 , Pag. 14 That there is a God , consequents of it : Part. 1 , Pag. 28 Meanes to confirme our faith , that there is a God : Part. 1 , Pag. 68 That God is God , and none besides him : Part. 1 , Pag. 75 5 Arguments , that there is no other God : Part. 1 , Pag. 76 God , what he is : Part. 1 , Pag. 94 God , how to conceive of him in prayer : Part. 2 , Pag. 44 GOD , how said to come and goe : Part. 2 , Pag. 77 GOD , the comfort of all things in him : Part. 2 , Pag. 188 See Affections . Good , Goodnesse . The commands of GOD for our good : Part. 1 , Pag. 127 Eternity makes things infinitely good : Part. 1 , Pag. 160 To feare GOD for his goodnes : Part. 2 , Pag. 14 See Observe . Government . Government of the world by GOD Part. 2 , Pag. 150 See Spirit . Grace , Gracious . Grace of GOD free : Part. 1 , Pag. 125 The Lord is gracious : Part. 2 , Pag. 46 To goe to GOD for grace : Part. 2 , Pag. 69 See Light , Sin , Vnchangable . Grieve , see Himselfe . Greatnesse . Greatnesse of GOD : Part. 2 , Pag. 123 Greatnesse of GOD declared in sixe things ; Ibid : Greatnesse of GOD compared : Part. 2 , Pag. 126 Greatnesse of mind to be sought Part. 2 , Pag. 129 VVhat makes the mind great : Part. 2 , Pag. 130 Greatnesse outward why men are led away with it : Ibid : Greatnesse of minde how gotten : Part. 2 , Pag. 137 To feare GOD for his greatnes : Part. 2 , Pag. 140 H. Hate . Pollution of spirit to hate it : Part. 2 , Pag. 12 How to come to hate it . Part. 2 , Pag. 13 Heathen . Passages of Scripture acknowledged by Heathen . Part. 1 , Pag. 53 Heaven . No want of outward comforts in heaven . Part. 2 , Pag. 19 See Humble . Helpe . No case so desperate but GOD can helpe : Part. 2 , Pag. 203 Hindred . GOD cannot be hindred : Part. 2 , Pag. 52 High. Not to put our selves to things too high : Part. 1 , Pag. 149 Himselfe . Being of God of himselfe . Part. 1 , Pag. 98 GOD may doe things for himselfe . Part. 1 , Pag. 144 what he doth that greiues most for things that concerne himselfe . Part. 1 , Pag. 150 Hope . Hope of the Saints whereon built : Part. 1 , Pag. 63 Holinesse . Holinesse of Scripture : Part. 1 , Pag. 52 Holinesse what : Part. 2 , Pag. 37 Holinesse expressed outwardly : Part. 2 , Pag. 39 Holinesse of God shewes his greatnesse Part. 2 , Pag. 127 Holy ghost . Holy ghost guided penmen of Scripture : Part. 1 , Pag. 48 Humble . An Humble man takes heauen how Part. 1 , Pag. 121 Humanity , see CHRIST . I. I am . I am , what meant by it : Part. 1 , Pag. 95 Idolatry . To keepe our hearts from Idolatry : Part. 1 , Pag. 88 Idolatry of two kinds : Ibid : Idolatry 3 grounds of it : Part. 1 , Pag. 82 Idolatry to resolve on things by our owne strength : Part. 1 , Pag. 112 Image . Image of God : Part. 1 , Pag. 15 Image of God in the soule double : Part. 1 , Pag. 16 Immediate , see Government . Impure . The life and doctrine of Mahomet impure Part. 1 , Pag. 84 Immense . The Immensity of Gods being : Part. 1 , Pag. 97 Immensity of Gods being shews his greatnesse : Part. 2 , Pag. 127 Immensity of God : Part. 2 , Pag. 147 Immensity of God we should rejoyce in it : Part. 2 , Pag. 152 Immensity of God we should studie it . Part. 2 , Pag. 153 Imperfection . Imperfection negatiue in the Saints : Part. 1 , Pag. 121 Imperfection where there is change : Part. 2 , Pag. 73 See perfect . Impenitence . Impenitence punnished in Gods children : Part. 2 , Pag. 99 Immutable . Immutability of God Part. 2 , Pag. 72 5 : reasons of Gods Immutability : 2 , 73 Grace in it selfe not immutable : Part. 2 , Pag. 115 Inconstancy . Inconstancy , to be humbled for it . Part. 2 , Pag. 112 Inconstancy , two causes of it : Part. 2 , Pag. 115 Inconstancy from weaknesse : Part. 2 , Pag. 117 Indeavour . Indeavours help not when God hath cast off a man : Part. 2 , Pag. 83 Indeavour , not taken away by Gods decree : Part. 2 , Pag. 92 Infinite . God is infinite : Part. 2 , Pag. 74 To make a creature infinite , were a contradiction : Part. 2 , Pag. 186 See Essence , Presence . Invisible . To be invisible , a property of a spirit : Part. 2 , Pag. 2 Inquire . Somewhat in God we must not inquire into . Part. 1 , Pag. 100 Injuries . Injuries of men , why we are so affected with them : Part. 2 , Pag. 133 How to be patient in injuries : Part. 2 , Pag. 156 Influence . To beleeve there is a God hath influence into the whole life : Part. 1 , Pag. 64 Iustification . Faith strengthened in matters of justification , whence . Part. 1 , Pag. 71 Iust , see Will. Iudgements . Iudgements spirituall the greatest : Part. 2 , Pag. 27 Iudgements dispensed by God now as in former time : 2 : 98 Iudgements of God different in time , and meanes . 2 : 101 K. Kill . Lusts must be killed : 2 : 13 Knowledge . Knowledge experimentall that there is a God : 1 : 63 L. Labour . Labour , how it is sweetned : 1 : 151 Lame . Performances lame when the body is not exercised : 2 : 40 Law. Law written in mens hearts proves that there is a God : Part. 1 , Pag. 13 Liberty . Gods presence gives liberty : Part. 2 , Pag. 164 Life . God onely the living God : Part. 1 , Pag. 80 Life , the shortnesse of it should make us thinke of eternity : Part. 1 , Pag. 167 Light. What makes all outward things light : Part. 1 , Pag. 163 Prophecies of Scripture limited to a set time : Part. 1 , Pag. 50 God without limits : Part. 1 , Pag. 121 Our obedience to God should not be limited : Part. 2 , Pag. 142 VVhen wee limit God , wee doubt of his power : Part. 2 , Pag. 195 Lips. Our spirits must be neare God , as our lips : Part. 2 , Pag. 33 Long , see Short. Low. VVe should not rest in things too low : Part. 1 , Pag. 149 GODS power can raise from a low condition : Part. 2 , Pag. 201 Love. GODS immutability makes us love him : Part. 2 , Pag. 88 Love of other things must be subordinate to the love of GOD : 2.144 To walke with GOD a signe of love : Part. 2 , Pag. 163 Lusts. Lusts defile the spirit of man : Part. 2 , Pag. 6 The tenth commandement against lust : Part. 2 , Pag. 7 Lusts restrained hatefull to GOD : Part. 2 , Pag. 9 Lusts mortified make us constant in well-doing : Part. 2 , Pag. 115 See Doing . M. Magnanimity . An holy magnanimity in enjoying of GOD : Part. 1 , Pag. 134 Magnanimity false : Ibid Mahomet . Mahomet denied two things in Christ : Part. 1 , Pag. 84 See false . Maiesty . Majesty of Scripture proue the truth of them : Part. 1 , Pag. 56 Majesty of GOD 1 , 76.77 Man. That there is a GOD proued by the making of man : Part. 1 , Pag. 6 Difference betweene the actions of man and beast : Part. 1 , Pag. 17 Heathen Gods men : Part. 1 , Pag. 81 Matter . GOD without matter : Part. 2 , Pag. 127 GOD can worke without matter : Part. 2 , Pag. 180 Merit . All that we can doe cannot merit of GOD : Part. 1 , Pag. 123 Mercie . Mercie of GOD how it is over all his workes : Part. 2 , Pag. 54 Mercie we should goe to God for it : Part. 2 , Pag. 68 See Iudgement . Minde . To worship GOD with all the minde . Part. 2 , Pag. 35 See Great . Miracles . Miracles proove the truth of the Scriptures : Part. 1 , Pag. 48 Mahomets religion wanted miracles : Part. 1 , Pag. 84 Monuments . Monuments , none more ancient than those in Scripture : Part. 1 , Pag. 11 Morrow . Morrow , not to boast of it : Part. 1 , Pag. 118 Move , Motion . GOD not subject to motion . Part. 1 , Pag. 170 A spirit moves it selfe and other things : Part. 2 , Pag. 3 Multiplication . No multiplication in GOD : Part. 2 , Pag. 48 Mutability . How to comfort our selves in the mutability of things : Part. 1 , Pag. 172 Mutability of the creature forgotten : Part. 2 , Pag. 203 N. Nature . Nature , the course of it altered since the creation . Part. 1 , Pag. 32 Faith strengthened from Gods workes in Nature : Part. 2 , Pag. 193 Need. God hath no need of any creature . Part. 2 , Pag. 193 Nothing . Outward things nothing in two respects : Part. 1 , Pag. 131 O. Object , Objection . Single heart lookes but upon one object . Part. 2 , Pag. 60 Objections against this principle , that there is a God : Part. 1 , Pag. 30 Observe . GOD observeth all wee doe : Part. 2 , Pag. 168 See Sinne. Omnipotent . Omnipotency of GOD : Part. 2 , Pag. 176 Omnipotency of GOD wherein ; Part. 2 , Pag. 177 Omnipresence . A caution concerning the omnipresence of GOD Part. 2 , Pag. 14 Originall . Originall of all creatures Part. 1 , Pag. 6 Love , wisedome &c. originally in GOD : Part. 2 , Pag. 49 Owne . Two cases when God punnisheth his owne children : Part. 2 , Pag. 99 Outward . Outward man stirrs up the inward : Part. 2 , Pag. 40 P. Parts . GOD : what parts : Part. 2 , Pag. 50 Perish . Why it is nothing to GOD , that many perish : Part. 1 , Pag. 127 Particular . Prophecies of Scripture particular : Part. 1 , Pag. 50 Perspicuouse . Prophecies of Scripture perspicuouse : Part. 1 , Pag. 50 Perfect , GOD is perfect : Part. 1 , Pag. 120 Perfection what Ibid 5 differences betweene perfection in God , and in the creatures : Part. 1 , Pag. 121 To praise GOD for his perfection : Part. 1 , Pag. 129 4 Signes of praising Gods perfection . Ibid : Place . A spirit not held in any place : Part. 2 , Pag. 4 Pleasure . Pleasures , why men are carried away with them : Part. 2 , Pag. 131 Power . Power of GOD every where : Part. 2 , Pag. 149 Power of GOD the end of it : Part. 2 , Pag. 185 Power of GOD , we should believe it ; Part. 2 , Pag. 194 Power of GOD doubted of : Part. 2 , Pag. 197 Power of GOD manifested : Part. 2 , Pag. 199 Pollution . Pollution of spirit to find it out . Part. 2 , Pag. 10 Pollution , directions to finde it out . Part. 2 , Pag. 11 See Prayer . Prayer . Fervency in prayer one ground of it : Part. 1 , Pag. 71 Pray against pollution of spirit . Part. 2 , Pag. 14 Men may pray much , yet not aright . Part. 2 , Pag. 42 Prayer , two times of it : Part. 2 , Pag. 43 He that is rejected of GOD cannot pray : Part. 2 , Pag. 93 Prayer heard of God now as in former time . Part. 2 , Pag. 103 Power of God should make us pray . Part. 2 , Pag. 198 Praise . Praise of men why men are led away with it Part. 2 , Pag. 131 See weakenesse . Presence , Presently Presence of God infinite : Part. 2 , Pag. 148 How men are present : Part. 2 , Pag. 155 Why God auengeth not presently : Part. 2 , Pag. 157 Presence seene in 3. things : Part. 2 , Pag. 160 How we are present with God. Ibid. How wee make God present with us : Part. 2 , Pag. 161 Prophets , Prophecies . Prophecies in Scripture prove the truth of it . Part. 1 , Pag. 50 Poets the Gentiles Prophets : Part. 1 , Pag. 81 Providence . Providence of God , the greatnesse of it proves that there is no other God. Part. 1 , Pag. 79 Greatnesse of God seene in his providence . Part. 2 , Pag. 125 The ground of Gods particular providence . Part. 2 , Pag. 154 Provoke , See Casting off . Prosper . Those that trust not in God may prosper : Part. 1 , Pag. 115 Profession . why men leaue their profession : Part. 2 , Pag. 88 Fearfulnes in profession whence : Part. 2 , Pag. 134 Promiscuously . Outward things dispensed promiscuously Part. 2 , Pag. 28 Probabilities . VVhen we are incouraged by probabilities we doubt of Gods power : Part. 2 , Pag. 194 Punish , see owne . Purity . Purity of Scriptures prove them true : Part. 1 , Pag. 56 Purposes . Purposes of GOD brought to passe by wayes vnknowne to us : Part. 1 , Pag. 36 Stronge lusts breake stronge purposes : Part. 2 , Pag. 116 Purposes 3. helpes to strengthen them : Part. 2 , Pag. 117 Purposes must be renewed : Part. 2 , Pag. 118 Q. Quantity . God simple without quantity . 2 , 74. R. Reall . Miracles in Scripture reall . Part. 1 , Pag. 49 Reason . Difference betweene faith and reason : Part. 1 , Pag. 46 Reason for that faith beleeveth : Ibid. Reason raised by faith . Part. 1 , Pag. 47 Purposes grounded on reason . Part. 2 , Pag. 118 VVee must get strong reasons for our resolution . Part. 2 , Pag. 119 Regard . VVe should regard the Lord in three things . Part. 1 , Pag. 171 Rejoyce , see Immensity . See Almighty . Religion , see False . Repentance . Repentance , how attributed to God. Part. 2 , Pag. 76 Gods gifts and calling without Repentance . Part. 2 , Pag. 84 Resolution . Resolution , meanes to helpe it . Part. 2 , Pag. 119 Resolution must be renewed : Part. 2 , Pag. 122 See Desire . Reject , see Pray . Rest. Of resting in things concerning a mans selfe . Part. 1 , Pag. 151 Reward . He that lookes for reward from men , makes himselfe his end Part. 1 , Pag. 15 Reverence . VVe should reverence God why Part. 2 , Pag. 145 Righteous . GOD righteous in his wayes : Part. 2 , Pag. 79 Roote . The roote of all sin what : Part. 1 , Pag. 66 Rule . That which goeth by a rule may erre : Part. 1 , Pag. 144 We should let the Spirit rule : Part. 2 , Pag. 19 How to know when the Spirit beareth rule : Part. 2 , Pag. 22 See confusion . S. Scandall . GOD punnisheth his owne children in case of Scandall : Part. 2 , Pag. 99 Scriptures . Scriptures proved true by faith 3. wayes : Part. 1 , Pag. 48 Scriptures proved by themselues : Part. 1 , Pag. 56 Difference betweene penmen of scripture and other writers : Part. 1 , Pag. 80 Whence it is that men take the judgement of scripture rather then mens fancies : Part. 1 , Pag. 70 How to understand scriptures : Part. 2 , Pag. 78 Seek . How to know we seeke to God Part. 1 , Pag. 130 Serve , service . He that neglects GODS service makes him not his end : Part. 1 , Pag. 150 VVhy we should labour to serve GOD : Part. 1 , Pag. 172 Secure . GODS power in bringing downe those that are secure : Part. 2 , Pag. 202 Seeing . We are present with GOD by seeing of him : Part. 2 , Pag. 160 GOD present with us by seeing us : Part. 2 , Pag. 161 Short. The good the creatures do us is short : Part. 1 , Pag. 138 To GOD no time long or short : Part. 1 , Pag. 160 Sinne. The perfection of GOD to bee vncapable of sinne : Part. 1 , Pag. 122 Sinne 3. things in it : Part. 1 , Pag. 166 Sinne and grace to be thought on cheifly : Part. 1 , Pag. 167 Sinne observed by GOD : Part. 2 , Pag. 168 GOD therefore Omnipotent because he cannot sinne : Part. 2 , Pag. 182 See Light. Simplicity . Simplicity of God what . 2 , 1. Simplicity of God proved by 6 reasons . Part. 2 , Pag. 49 Simplicity , two things in it : Part. 2 , Pag. 60 See Quantity . Singlenesse . Singlenesse of heart what . Part. 2 , Pag. 37 Singlenesse to be laboured for . Part. 2 , Pag. 59 Sicknesse . Sicknesse in the body of the world . 1.33 Soule . A God proved by the soule of man. Part. 1 , Pag. 15 Soule , the acts of it depend not on the body : Part. 1 , Pag. 18 God in the world as the soule in the body . Part. 1 , Pag. 23 Spawne . Spawne of sinne in the lusts of the spirit 2 ; 10 Speake . Speaking to GOD makes us present with him . 2 ; 161 GOD present with us by speaking to us ; Ibid. How GOD speakes to us now ; Part. 2 , Pag. 162 Spirit : GOD a spirit : Part. 2 , Pag. 2 VVhat kinde of spirit God is ; Ibid 4 Properties of a spirit . Ibid Gods eye especially on the spirit of man. Part. 2 , Pag. 4 How to fit our spirits for communion with God : Part. 2 , Pag. 6 Pollution of spirit , how hatefull to God , Part. 2 , Pag. 7 Spirit broken pleaseth God. Part. 2 , Pag. 8 Directions for cleansing the spirit : Part. 2 , Pag. 10 Gods government chiefly on mens spirits : Part. 2 , Pag. 25 Spirit GOD guides onely : Part. 2 , Pag. 28 Spirit , the guiding of it of great consequence : Part. 2 , Pag. 29 GOD must be worshipped in spirit . Part. 2 , Pag. 32 To serve GOD in spirit what : Part. 2 , Pag. 33 How to conceive of a spirit : Part. 2 , Pag. 45 See Adorne , Iudgement . Stability . Stability in that we enjoy to be begged of GOD : 2 10 , Stronger . The assent in the elect stronger that there is a God , than in others . Part. 1 , Pag. 62 Substantiall . Perfection in God substantiall . Part. 1 , Pag. 122 Succession . God without succession . Part. 1 , Pag. 98 Hee that is eternall , must be without succession . Part. 1 , Pag. 157 Suffer . VVhy men rather sinne than suffer : Part. 1 , Pag. 25 T. Temptations . Temptations , we must outbid them . Part. 2 , Pag. 120 Testament . Testament both olde and new acknowledged by Mahomet . Part. 1 , Pag. 82 Testimony , see Adversaries , Church . Theologie . Theologie what . Part. 1 , Pag. 1 Theologie , wherein it differeth from other sciences . Part. 1 , Pag. 2 Theologie , the parts of it . Part. 1 , Pag. 3 Difference in points of Theologie . Part. 1 , Pag. 5 Time. Time dispensed by God. Part. 1 , Pag. 158 All time present with God. 1.159 Time of outward things short . Part. 1 , Pag. 162 God the Lord of time . Part. 1 , Pag. 174 Time as a field to be sown . Ibid. Time double . Part. 2 , Pag. 83 See Iudgement . Thoughts . How to be rid of ill thoughts . Part. 2 , Pag. 169 Together . God possesseth all things together . Part. 1 , Pag. 159 Trust. To trust in God. Part. 1 , Pag. 171 V. Vanity . Vanity 〈…〉 our owne stre●●●● 1 1●3 See 〈◊〉 Vessells . All outward things earthen vessells . Part. 2 , Pag. 105 Visible . Miracles of Scripture visible : Part. 1 , Pag. 48 Vnderstanding . Objects of the understanding of two sorts . Part. 1 , Pag. 21 Vnchangeable . Men make excuses from this , that Gods decree is unchangeable . Part. 2 , Pag. 95 Vpon what occasion the doctrine of Gods unchangeablenesse is revealed . Part. 2 , Pag. 96 The end , and use of the doctrine of Gods unchangeablenesse : Part. 2 , Pag. 97 To prize things by their unchangeablenesse . Part. 2 , Pag. 106 Grace unchangeable . Part. 2 , Pag. 107 See Decree . Vnmixed . The perfection of God unmixed . Part. 1 , Pag. 121 Voluntary , see Cause . VV Walke . To walke with God. Part. 2 , Pag. 159 To walke with God what : Part. 2 , Pag. 160 See Love. Want. How faith is strengthened in our wants . Part. 1 , Pag. 103 Perfection of GOD without want : Part. 1 , Pag. 122 To make use of Gods power in our wants ; Part. 2 , Pag. 19● Weaknesse . Weaknesse , to regard praise of men ; Part. ● , Pag. 133 See Inconstancy . Weaned . To use outward things with weaned hearts ; Part. 2 , Pag. 57 Weary . The soule not weary in its action ; Part. 1 , Pag. 19 Wheeles . Observations from the wheeles in Ezek : 1. Part. 1 , Pag. 35 Will. God wills not things because they are just , but they are just because he wills them : Part. 1 , Pag. 143 Gods power large as his will : Part. 2 , Pag. 181 Men doubt more of Gods power than his will Part. 2 , Pag. 194 No losse by yeelding to Gods will : Part. 2 , Pag. 204 Wisedome . Wisedome carnall opposite to sincerity . 2.65 See Company : Word . Word of God unchangeable , Part. 2 , Pag. 108 Workes . Workes of God , the greatnesse of them : 1 , 78 : Good workes unchangeable : Part. 2 , Pag. 108 Gods greatnesse seene in his workes : Part. 2 , Pag. 129 World : World , the dissolution of it proved : Part. 1 , Pag. 31 World , why we are sent into it , Part. 1 , Pag. 168 World , God without it as well as in it : Part. 2 , Pag. 148 God able to make other worlds 1.149 Worship , see Spirit , Christ. Worth : VVant of worth in us must not discourage us from comming to God. Part. 1 , Pag. 125 FJNJS . ERRATA . Part. 1. Page 50 , line 2 , blot out all . p : 53 , l : 17 , for nicurus read Nisurus . p : 56 , l : 15 , r : in such a manner . p : 59 , l : 27 , for this argument r : themselves . p : 62 , l : 21 , blot out ●ven p : 6● , l. 18 , for where r : when ▪ p. 71 , l : 28 , for the r : this . p : 80 , l : 10 , blot out but p : 86 , l : 9 , for device ; r : Divines . p : 87 , l : 8 , for Esay's r : Asa's . p : 88 , l : ●4 , for head r : hand . p : 97 , l : 28 , for place r : phras● p : 108 , l : 5 , blot out upon . p : 109 , l : 9 ; for at r : ●o p : 121 , l. 25 , for you r : them ; p : 128 , l. 12 , for Isay 56 , 17 ; r. Deut. 6 , 24 ; p. 129 , l : 1 for in r : ●t , l : 10 , for , for that r ▪ such in the margent , for entitling r : exalting ; p 143 , l. 15 for and r , as ; p. 145 , l : 3 , for filled r : fitted ; p : 149 , l. 17 , for all r. ought ; p. 150. l. ult . for measure r , manner : p : 164 , l 16 for , dlace , rplace p : 165 , l : 26 , for behold r. beloved ; p. 167 l. 10 , blot out and no more p 173 , l 30 , begin Vse 5 , at Seeing God , &c. Part. 2. Page 21. line ult read , to the nature of a spirit . p 42 , l ● , r. were no God p 44 l 11 , for out of a conceit , r. without deceit ; p. 50 , l. 19 for some r something ; p ▪ 53 , l. 22 , for or r and ; p 62 , l : 29 , for miscarriage r. dissembling ; p. 65 , l 12 , for thing r. meanes ; p 72 , l. 12 , for will not be , r. is not ; p 76 , l 13 , for seemes r is sayd ; p 80 , l. 18 , for eternity r tymes ; p 105 , l 22 , r , it hath it ; p , 118 , l , 116 , for nothing r , no other desire ; p , 119 , l , 6 , for caseth r , causeth ; p , 120 , l , 8 , for suspect r , expect , p , 122 , l , 1 , for all this while r , otherwise ; p , 12● , l , 29 , r , of the maker ; p , 123 , l , 7 , for handles r , did handle ; p , 133 , l , 3 , for feares r , favours , p , 138 , l , 3 , for if God was great r , though God were great , p , 142 , l , ●2 , for losse , r , enduring ; p , 144 , l , 15 , for an ordinate r , coordinate ; p , 147 , l , 14 r , infinitenesse of , &c , p , 148 , l , 24 , for quality r , quantity ; p , 149 , l , 24 , for and r , or ; p , 151 , l , 24 , for governours r , go●●●nment , p , 1●4 , l , 10 for need r , reason p , 169 , l , 7 , for a glasse r , of glase p , 170. l , 14 , r no man ; p , 1●0 , l , 22 , for then , r , them , p , 181 , l , 5 , for as large as the obiect r , of equall largenes , p. 182 , l , ● , for not worke , r , doth not worke . p , 186 , l , 9 , for proportionable for its end r , ap●o●●t●d for the effect as its end ; p , 195 , l , 14 , for man r , many , p , 1●8 , l , 17 , for his power is r , it is , p , 201 , l 18 for as it r , as if it . p. 203 , l. 14 , for is farre better than to indure , r. will farre exceed the enduring . Notes, typically marginal, from the original text Notes for div A09977-e6140 What Theologie is . 1 Cor. 2.13 . 2 Tim. 1.13 . Theologie wherein it differs from other Sciences . Arts , why invented . Parts of Theologie . 1 Concerning God. 2. Things . 1 That God is . 2 What God is . Rom. 1.20 . Acts 17. Acts 14.17 . Difference in points of Theologie . 1 That there is a God. See the sensible Demonstration of the Deitie in the beginning . The consideration of the originall of all things proved . 1 By the making of man. That man was made . Psal. 94.9 . Because else the creatures should be Gods. Else the creatures should be without Causes . All creatures have an end . When a man maketh himselfe his end he destroyeth himselfe . Else , where be any monuments of times before those mentioned the Scriptures . That there is a God , proved by the Law written in mens hearts . Rom. 1 . 1● . The same truth is proved by the soule of man. Gen. 9.6 The second way to prove , that God is , is by faith . To strengthen this principle , that there is a God , more in our hearts . Hebr. 11.27 . Ier. 23.24 . Two kindes of Atheisme . Isai. 51.12 , 13 , 14. Iob 22. Draw such consequences as may arise from such a conclusion . Notes for div A09977-e9440 2 Pet 3.4 . Verse 5. Vers. 6. Ezek. 1. Eccles. 9.11 . Eccles. 10. Iames 1.2 3. Luke 16. Notes for div A09977-e11660 The second sort of arguments . How this is proved by Faith. Three wayes , whereby Faith gathers that the Scriptures are true , and consequently , that there is a God , that made the World. Proofes that Moses and other Pen-men of Scripture , spake by the Holy Ghost . The miracles which were : 1 Visible . 2 Reall . Exod. 19. The prophecies which were , Esay 41.22 , 23. 1 Particular . 2 Perspicuous . 3 Limited to a set time . Exod. 12. 1 King. 16. ult . 1 King. 13.1 , 2 , 3. Arg. 2. The testimonies that are given to the Scriptures by adversaries . The exact Chronologie in the Scriptures . Arg. 3. From the Scriptures themselves . 1 Their majestie . 2 Puritie . 3 Antiquity . Notes for div A09977-e14090 The fourth argument , from the testimony of the Church . A difference betweene the Writings of the Pen-men of Scripture , and other holy men . Vse . To confirme our faith in this first principle . For two reasons . Reason 1. Because there is a great difference betweene common faith and that of the elect in these principles . Diff. 1. Diff. 2. Diff. 3. Diff. 4. Motive 2. Because these principles have a great influence into mens lives . Hebr. 11.6 . Esay 52. 1. Meanes . To confirme our faith in these principles . 1 Search and examine them to the full . 2 Meanes . Prayer . 3 Meanes . Acquaint thy selfe with the Word more and more . Rom. 10. Colos. 3.16 . Converse with faithfull men . 4 Meanes . Act. 14.1 . 3 Effects of a firme assent to these principles . Notes for div A09977-e16060 The third Argument to prove that God is . There is no other God besides him . Esay 45.22 . Doctr. Proved by the greatnesse of his Majestie and workes . Esay 46.5 . Psal. 86.8 . Esay 40.15 , 16. Vers. 25. Vers. 12. Vers. 18. All other gods are but new , He from everlasting . Esay 41.4 . and 44.6 . and 43.10 . He onely knowes things to come . Esa. 41 22 23. and 44.7 , 8. By the greatnesse of his power and providence , working changes in the world . Esay . 41.23 24. Esay 40.23 , 24. Psal. 107.33 , 34. He only the living God ; other gods but dead Vanities . Act 14.15 . Psal. 115. 2 More particularly . 1 The gods of the Gentiles and their religion was false . Rom. 1. 1 Because their gods were men ; 2 The worst of men . 3 They did die . The religion of Mahomet is false . 1 He gives testimony to the Old and New Testament , and yet is contrary to both . 2 His new religion wanted miracles to confirme it . 3 His Alcoran is barbarous , and without sense . 4 His doctrine is impure , and so his life . To beleeve that our God is God alone , and to cleave to him . Iohn . 6.68 . 2 Chron. 15.6 . Vse . 2. For comfort ; That he will sh●w himselfe to be the true God , in raising up his Churches . Esay 48.11 . Vers. 10. Esay 42.8 . To keepe our hearts from idolatry , and to set up no other god . Two kindes of Idolatrie . Iames 4. Rom. 1. Three grounds of Idolatrie . Psal. 115.9 . Notes for div A09977-e19330 The second thing to bee knowne concerning God. What God is . What the Essence of God is . Exod. 6.3 . Gen. 17.1 . What is meant by such aforme of expression I am what I am . Doctr. God only and properly hath Being in him . What this Being is , explained in five things . Immense . Isai. 40. Vers. 17. Of himselfe . Rom. 11. Everlasting . Without succession . Giving Being to all things . There is something in Gods Essence not to be inquired into Rom. 1.18 . Exod. 33. Isai. 45.9 . Rom. 11. Prov. 30.4 . Vse . 2. To strengthen our faith , and encourage us in our wants and crosses . Rom. 4.17 . Exod. 6.6 . Isai. 50.10 . Gen. 1. 2 Cor. 4.5 . Isai. 6.13 . Isai. 42.13 , 14 Notes for div A09977-e23250 Vse . 2. To give him the praise of his Being . To say I will doe such a thing , what a sinne it is . It is Idolatrit . Isai. 42.8 . Hab. 1.16 . It is a vanity . Psal. 37.5 . Isai. 26.12 . Psal. 37.7 . Vse . 3. Learne the vanity of all creatures , and the remedie against it . Act. 17.28 . 1 Chro. 29.18 . Isai. 56.12 . Iames 4.13 , 14. The Attributes of God , are of two sorts . God is perfect . Act. 17.25 . Isai. 40. Five differences betweene the perfection that is in God , and which is in the creatures . 1 Iohn 1. Reason . Then all we can doe , reacheth not to him , to merit any thing . Psal. 16.4 Vse . 2. This perfection of his shews the freenesse of his grace and goodnesse in all he gives . Rom. 11.35 , 36. To goe to God with faith , though wee have no worth in us to move him . God hath no need of any man or creature . That many perish is nothing to him . His Commandements are for thy good . Isai. 36.17 . To praise God for himselfe , give him the honour of his perfection . Psal. 68.1 Foure signes of entitling Gods perfection . Deut. 28. Nahum 1. Signe . Notes for div A09977-e26800 Signe . Psal. 27.1.3 . Hebr. 11. Signe . Coloss. 3. Isai. 55.2 . That the creatures in themselves are of no moment to us , are nothing in three respects . Their efficacie is from God. They are at his command . Prov. 23. They can doe little good at best ▪ and that which they do is of no continuance . The second attribute of God. GOD is the first without all cause . Rev. 1.8 . Rev. 3.14 . Isai. 44.6 . Rom. 11.36 . Reason 1. Reason 2. Object . it hath that part of it selfe originally ? Reason 3. God therefore wils not things because they are just ; but they are just because he wils them . God may doe all things for himselfe , and his owne glory . Matth. 20.15 , 16. We should do nothing for our owne ends but for God. Signes , whereby a man may know whether hee maketh God or himselfe his end . Acts 6.4 . Ioh. 17.4 . Notes for div A09977-e29680 A third Attribute of God. His Eternity . Doctr. Five things required in eternitie . Isai. 57.15 . Psal 90.2 . Iohn 8.58 . Psal. 90.2 , 3. The reasons why God must be eternall . Foure differences between the eternity of God , and the duration of all creatures . Consect . 1. He possesseth all things together ; and all time is present and as it were past with him . Psal 90.4 . To God no time is either long or short . 1 Tim. 1.17 . Isai. 57.15 . Consect . 2. Eternitie makes good things infinitely good , evill things infinitely evill . To mind more those things which are eternall . 1 Ioh. 2.17 . 1 Tim. 1.17 . 1 Cor. 9.25 . Ioh. 6.27 . 1 Cor. 7.29 , 30 , 31. Motives hereunto . God then hath time enough to fulfill his promises , and his threatnings ; therefore not to be offended though he stay long . Isai. 40.27 , 28. 2 Pet. 3.4 . with 8 , 9. Consider you have to doe with a God , whose love and enmitie are eternall . And therefore , first , to trust in God , and not man. Psal. 146.3 , 4. Psal. 90.1 . Secondly , to feare him . Isai 5.13 , 14. 1 Ioh 2.17 . To serve God , and to doe his will. To comfort our selves against the mutabilitie of things here below . Psa. 102.11 , 12. Psa. 102.26 , 27. Isai. 57.15 . God is the Lord of all time , appoints seasons , and we are not to looke on time to come as ours . Psal. 90.5 . Iames 4.13 , 14. Notes for div A09977-e32610 The fourth Attribute of God , His Simplicity . Iohn 4.24 . GOD a Spirit . What kinde of spirit . 4 Properties of a spirit . Luke 24.39 . Iohn 3.8 . Isay 31.3 . Gods eye is chiefly upon the spirits of men : and our care therefore is to keep our spirits fit for communion with GOD. 1 Sam. 16.7 . How that is to be done . 2 Cor. 7.1 . Lust defiles the spirit . 2 Pet. 1.4 . T it 1.15 . Mat. 15 19. Rom 7. Actuall sinnes co●●itted by 〈…〉 of the spi●●t . Iames 4. 3 Reasons or considerations proving it . Isay 57. Iames 4.1 . Iames 1.15 . Directions for cleansing the spirit . Ezek. 24.11 , 12. Ezek : 24.13 . Ezek. 36.21 . 2 Cor. 7. Isay 4.4 . Ierem. 23.24 . Mal. 3. Zach 13.9 . Isay 66.2 . 1 Pet. 3.3 . Prov. 3.22 . Iam. 2.5 . Heb. 12.28 . Phil. 4.8 . 2 Cor. 5. Iames 1 10. 1 Cor. 6.12 , 13. 2 Pet. 2.12 . Iohn 4.34 . Notes for div A09977-e35970 His government chiefly exercised on the spirits of men . Rom. 14.17 . Psal. 13.14 , 15. Psal. 81.12 . Deut. 30.6 . Ezek. 36.26 . 2 Tim. 4.22 . Proved by 3 Demonstrations . Eccles. 9.1 . Iohn 16.9 . Lam. 3 65. 〈◊〉 3. 〈◊〉 4.24 . ●orship him 〈◊〉 ●pirit . Rom. 1.9 . What it is to serve God in the spirit . Col. 3.16 . Particularly in three things . Isay 29.13 . Ier. 12.2 . 2 Sam. 6.14 . Rom. 15 , 30. Acts 20. Col 3.22 . Col. 3.22 . What necessity there is of fit gestures of the body in Gods worship . 1 Cor. 6 , 20. Acts 9. Psal. 51.16 , 17 Luke 22 , 42. Luke 4. * How God describes himself to Moses : Exod. 34.6 . Ier. 23.24 . Deut. 24. Exod. 34.6 . Notes for div A09977-e38720 The Simplicity of GOD , proved by 6 Reasons . Reas. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. Reas. 6. Consect . 1. See what a stable foundation faith hath to rest upon . Psal. 46.1 , 2. Consect . 2. God cannot be hindred in any worke he goes about . Consect . 3. That the Attributes of GOD are equall in his iustice and his mercy , &c. To labour for contentednesse with the simplicity of our condition . Phil. 4. Labour for simplicity and singlenesse of heart . Iam. 1.8 . Iames 4.8 . Matth. 10.16 . Rom. 12.8 . Goe to God rather than the creatures , hee being mercy , wisedome it selfe , &c. by reason of the simplicity that is in him . Notes for div A09977-e41880 The fifth Attribute of God ; His Immutability . Reas. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. Consect . 1. Consect . 2. That all his love , hatred , ioy , &c. were in him from eternity . Whence 1. He must needs be righteous in all his wayes . Take heede of provoking him to cast thee off Gods gifts and calling are without repentance to his Elect . Heb. 6.18 . Isay. 55.3 . Heb. 10.23 . 1 Cor. 15.58 . Notes for div A09977-e44460 That the unchangeablenes of Gods Decrees takes not away endeavours . We shall finde God the same in dispensing iudgements & mercies in these times to us that he hath beene in former times to them . Two cases wherein God will punish his owne . A caution added . Esay 59.1 . Containes two branches . Looke on the creatures as mutable , and expect not much from them . Goe to God to put a stability into the things thou enioyest . Learn to prize things by their unchangeablenesse , as Grace &c. Notes for div A09977-e46540 To goe to God to get constancy in well-doing . Two causes of inconstancy , and two means to procure constancy . Lusts get them mortified . Iam : 4.8 . Vnconstancy comes from weaknesse . Three helpes to strengthen purposes . The sixth Attribute of God ; His Greatnesse and Infinitenesse . The Greatnes of GOD declared in 6 things . By the workes of Creation . By the Ensigns of his Greatnesse . By the workes of his providence . By comparing him with the greatest things . By the Immensity of his being . By his holinesse . Proved by 4 Reasons . Reas. 2. Reas. 3. Reas. 4. To know our interest in this Great God , and to take up a greatnesse of minde answerable . Notes for div A09977-e50440 How a man shall come by this greatnesse of minde , and what rise it hath from Gods greatne● Learne to feare for his greatnesse . That no affection or obedience in us is great enough for him , and therefore not to 〈◊〉 our selves in either . 1 Iohn 2.15 . Iames 4.4 . To reverence him when wee come before him ; and to feare him . The seventh Attribute of God : The Infinitenesse of his Presence , Or , His Immensity Reas. 1. Reas. 2. Reas. 3. Hee governes the world immediately ; which is a remedy against the complaint of evill Governours . Therefore to choose him and reioyce in him as a friend in all places . See a ground of his particular providence in the smallest things . It teacheth us patience and meeknesse , when iniuries are offered . Iames 5 , 9 Notes for div A09977-e53730 To walk with God. A mans presence is seene in three things And so is Gods with us , and ours with him . Vse . 6 Hee observeth all the sinnes thou committest and all the good thou doest : for encoragement and restrainte . Terror to wicked men , who have such an enemy from whom they cannot fly . Amos 9.2 , 3 , 4. The eighth Attribute of God , His Omnipotence . Reas. 1. Reas. 2. Reas. 3. Reas. 4. Notes for div A09977-e56840 Let all in Covenant with God reioyce that they have an Almighty God for their God. Make use of his power in all wants and in all straits , &c. To beleeve this great power of God. That men doubt as much of the power of God , as of his will , by 3 instances . Seeke and pray to him in all straits with confidence . 
A54833	----	A correct copy of some notes concerning Gods decrees especially of reprobation / written for the private use of a friend in Northamptonshire ; and now published to prevent calumny. Pierce, Thomas, 1622-1691. This text is an enriched version of the TCP digital transcription A54833 of text R26882 in the English Short Title Catalog (Wing P2170). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 232 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A54833 Wing P2170 ESTC R26882 09570829 ocm 09570829 43672 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54833) Transcribed from: (Early English Books Online ; image set 43672) Images scanned from microfilm: (Early English books, 1641-1700 ; 1337:36) A correct copy of some notes concerning Gods decrees especially of reprobation / written for the private use of a friend in Northamptonshire ; and now published to prevent calumny. Pierce, Thomas, 1622-1691. [4], 74, [1] p. Printed by E. Cotes for R. Royston, London : 1655. "Epistle dedicatory" signed: T.P. Reproduction of original in the Union Theological Seminary Library, New York. eng God -- Wrath. Judgment of God. Theology, Doctrinal. A54833 R26882 (Wing P2170). civilwar no A correct copy of some notes concerning Gods decrees, especially of reprobation. Written for the private use of a friend in Northamptonshire Pierce, Thomas 1655 37634 147 230 0 0 0 0 100 F The rate of 100 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-07 TCP Assigned for keying and markup 2003-07 Apex CoVantage Keyed and coded from ProQuest page images 2003-09 John Latta Sampled and proofread 2003-09 John Latta Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion A CORRECT COPY OF SOME NOTES Concerning Gods Decrees , Especially Of REPROBATION . Written for the private Use of a Friend in Northampton-Shire . And now published to prevent Calumny . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Isocrat . LONDON , Printed by E. Cotes for R. Royston at the Angel in Ivie-Lane , M. DC . LV . To a Person of Honour and Integrity , who was the principal perswader to this Publication . THough I could not well answer your former Reasons why I should publish a true Copy to anticipate a false one , yet I was willing to be obstinate in a case of this nature ; wherein to vindicate my credit , did seem ( to me ) too great a prejudice to my ease ; and was thought ( by some friends ) to be a hazarding of my safety . And as I have never been delighted to lye busking in the Sun , so of late ( more especially ) I have been even so Amorous of living retiredly in the shade , that I would fain have provided for my Peace and Quiet , as more considerable to me then my Reputation . Not that I dare be so wedded to ease , or safety , as guiltily to court them by sloth , or cowardize ; nor that I dare be so indifferent to the good opinion of good men , as not to desire to be very well thought on ; but because I had resolv'd to sit and smile upon my sufferings , and to purchase the continuance of my beloved obscurity and repose , by that which I thought a lawful means ; even the burying my self amongst my books , and living under the protection of passive silence . But having put my Judgement into other mens hands , and more especially into yours , and being perfectly conquer'd by your this weeks letter , who was but disorder'd by your last , ( against which I must confesse I did rather stand out , by an affected deafnesse , then any real dissent ) and being now no longer threatned by bare report , but by one who professeth ( under hand and Seal ) to have been writing against papers which he cals mine , ( adding , that he intends to make them publick ) I finde my self brought to such an unfortunate Dilemma , ( either of having a false copy printed , or else of printing a true copy to discountenance the false , ) that I must pitch upon this latter as the lesser evil . And so your wishes and my fears are come upon me ; whilest I lie under a necessity of going abroad into the world , meerly in order to my very privacy and peace . For the very same Letter which threatens the publishing of papers falsly bearing my Name , cals me the Grandchilde of Pelagius , the Enemy of God , of Christ , and of his Church , with more such {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , then I will ever repay in kinde . The greatest revenge that I will seek , shall be ( in love to his person ) to conceal his Name . I hope my Soul hath been dieted with cleaner food , then to break out at the mouth into such exulcerate Erysipelas . And that I shall get moderation by those very means , by which I finde some men have lost it . And though I hope it doth not lie in the power of any man to infect my Name with such a Leprosie , as to make it loathsome to such persons by whom I desire to be approved , yet have I hated the publication of this my scribling , for fear some young or old Trojan should make it an Apple of Altercation . For you know this Age is full of Salamanders , who never live so pleasantly as in the Fire of Contention : in hopes to expire and to be buried ( like some Pausanias or Herostratus ) in the Armes of Fame , though not of Glory . And truly this is the reason , why I have suffer'd so long in so deep a silence ; even hating the means , because abhorring the effects , of a Vindication ; and desiring that what I built upon such controverted subjects , might be ( like Solomons Temple ) without the least noise of Axe or Hammer . If I had lookt upon my self with so much reverence , as to have made my self beleeve I could be publ●ckly useful , I would have fasten'd upon a subject which should have been fitter , and more easie , more profitable and pleasant , and every way more acceptable to my self , and others . I have been very attentive to that preaching of Siracides , Search not the things that are above thy strength , but what is commanded thee think thereupon with reverence , &c. And whilest I consider , that God will render to every man ( not according to his opinions , but ) according to his works ; I do not think it so good a task , to make men orthodox Christians , as to make them honest and sincere ones . If I had been one of those , who prefer the Truth of opinion to the Truth of practise , and hate a man more for the least Error of his Judgement , then for the greatest obliquity of his Will , I might indeed have been forward on such a Subject . But because I have seriously observed , that whilest men scamble too eagerly after the Truth of Religion , they ( in the heat of Contention ) do lose the practise of it , I have passed the hardest censure upon my present necessity , and have been ( hitherto ) the unkindest man in the world to mine own Publication . But you ( Sir ) are to thank me for my misfortune , in submission to whose Judgement , I have offered violence to mine own . I may be a stranger to my self through the deceitfulnesse of my Heart , but if my Heart doth not deceive me , no man living hath gone to Presse with greater vanity , then I go now with self-denial . I am sure my aversenesse to this publication hath extorted from me an unproportionable length both of this my Letter to your self , and of my Paraenesis to the Reader ; which makes a Portal too large for the littlenesse of the Cottage to which it leads . Which as I first submitted to your Judgement , so must I now commit it to your disposal , and withal commend it to your Protection . I say to your Protection , because ( whilest the Presse is so prostituted , and the Age so prurient ) it is not likely to be the safer for being innocent . It was not the modesty of Susanna that was able to secure her from the Indictment of the Elders ; and 't was the innocence of Joseph , which made his Mistresse pronounce him guilty . But had I imagined ( as I did not ) that my private Notes would have been so vitiated and exposed , when I deliver'd them as whispers into one man's Ear , I would infallibly have us'd them as Virginius did his vertuous Daughter ; that at least they might have gone unpolluted out of the world . But since they are unhappily condemn'd to live in spight of all my endevours to have supprest them , ( Pro supplicio est , non potuisse mori , ) and that you will have them rather to be shew'd by me , in their natural shape , then by any strange man , in any uncharitable disguise ; I hope that you will secure me from farther trouble , by undertaking its vindication against any pragmatick person , who shall possibly abuse either them , or me . For the temptation must be greater , and the necessity more urgent then I hope it will be , if I draw at either end of the Saw of strife . But you have leisure as well as skill ; and you are able to forget your rank and Quality , in favour to him , who does honour your vertues and Erudition , above your Fortune and your Bloud . And who is not more by obligation of Duty , then by the peculiar inclinations of his Soul , Sir , Your most affectionate , obliged , And humble Servant , T. P. A PARAENESIS to the Reader . ( Shewing the first occasion of this following Discourse , and the Author's necessity to make it publick . ) SECT. 1. THat I am subject to errors , it is no humility to acknowledge ; it being no more then to confesse , that I carry about me the infirmities of a man ; which whosoever doth not , let him cast the first stone at me . But whether or no I am an Heretique , or a dangerous person , I d●…sire my Censors may be my Iudges ; and do therefore addresse this present Apologie and Appeal , not to the kindnesse and partiality of my dearest friends , but to the very jealousies and prejudices of my severest enemies . I bar the suffrage of none , but the accuser of the Brethren , that Abaddon or Apollyon , so very skilfull to destroy , who is the Father of Lies , and was a murderer from the beginning . 2. I do professe in the presence of that punctuall Register within me , ( to which I bear a greater reverence then to affront it with a premeditated and wilfull Lie ) that I do not unsheath my Pen , to wound the reputation of any man living . But since mine own lies bleeding in the mouths of some , whose very Tongues have Teeth , which bite much harder then I will ever allow mine , ( and if there happen to be any in all my papers , I shall not think it painful to have them drawn ) it is but needful that I be clothed at least with armour of defence . I meant indeed at the first , only to have armed my self with silence , that my reservednesse and obscurity might keep me safe : and even now that I am forced and as it were drag'd into the field , I contend not for victory , but for an honourable Retreat . And if after I have suffer'd , I may be competently safe , I will thank my Buckler , but not my Sword . Even now that I am writing , it is with a kinde of willingnesse to blot it out ; and do only so do it , as preferring an inconvenience before a mischief . 3. There had been a private conference betwixt a Gentleman and my self , which ( for his further satisfaction ) I threw hastily into a paper ; every whit as incohaerent , as it had been in our oral and extemporary Discourses : a Discourse which of necessity was forc'd to be without method as without premeditation ; because ( in my answers to his objections ) I was bound to follow after the measure that I was led . I thought the thing so inconsiderable , as not to vouchsafe it a reading over , but just as it was written , delivered it instantly to my friend , to be returned ( when he had used it ) unto the usual place of my forgetfulnesse . And forgotten it was so long , that truly I know not how long it was ; till discoursing with another Gentleman upon the very same subject , I found my memory awak'd by that sleeping scribble ; but ( forgetting that secrets do cease to be so , when they are told though but to one , and that with strict conjurations of greatest secrecy ) I gave him leave to peruse it as his leisure serv'd him . It seems this Gentleman had a Confident , as well as I ; and so my original increas'd and multiplied into many false copies , of which not one was like the Mother . Now that my paper went abroad by the help of more hands then one , was against my knowledge , against my will , against my precept , against my care , and lastly against my best endevours to recal it . It having been absolutely impossible , that I should love the publication of my poor Abortive , who never esteemed my ripest and most legitimate productions to be any way worthy of publique view . So far was I from an ambition of being known by a disfigured and mis shapen childe , that when I first heard of its travels , it was faln out of my memory ; and when it came to me in a disguise , it was quite out of my knowledge . 4. I do acknowledge the great abstrusenesse of the whole subject on which I treated , and the disproportion of my faculties to undertake or manage it . For if the learned Bishop Andrewes did choose with S. Austin , much more may I with Bishop Andrewes , rather to hear then to speak of these Insearchables . I do not hope to fathom either the Bathos of the Apostle , or the Psalmists Abysse . But I expect to be pardon'd , if when my way is slippery , I take heed to my footing ; and so eschew the precipice , as not to run upon the Wolfe . It is not the businesse of this paper , either to state an old question in a new found way , or to publish my judgement as a considerable thing . Who am I , that I should moderate between the Remonstrants and Anti-remonstrants ? betwixt S. Austin and other Fathers ? betwixt him and himself ? betwixt the Synod of Dort , and that other at Augusta ? betwixt the Dominicans and the Iesuites ? Arminius and Mr. Perkins ? Twisse and Bellarmine ? or betwixt Whitaker and Baro ? Much indeed may be excus'd , because much may be look't for , from such reverend Prelates , as were Overall , and Davenant . But I beleeve , amongst the Clergy there is not one in a hundred fit to speak of these Mysteries ; and amongst the Laity not one in a thousand , that 's fit to hear them . Hence was that silence first , and afterwards that secrecie , wherein I fain would have buried mine own conjectures : and even now that I am forc'd to be more publique then I meant , ( by the many false copies of my discourse , whereof one of the falsest is now preparing for the presse , by one , who it seems is at very great leisure ) it is not at all from any ambition to be follow'd , but from an humble desire to be rightly understood ; and do therefore only pretend to an Apologie , and an Appeal . First , an Apologie for my imprudence ; that I could think such a secret might be communicated to one ; and so betray those papers to the Light , which belonged only to the Fire . Secondly , an Appeal , whether I am a Pelagian , or whether so much as a Massilian : or whether indeed I am not rather a very orthodox Protestant of the Church of England . I have managed my discourse , as I ground my Faith , not from the hidden Mysteries of God's secret will , but from the clearest expressions of his written Word . Where , of divers interpretations , ( as often as they are divers ) I love to pitch upon that , which I finde agreed upon by the wisest and the best ; and which , in my shallow judgement , ( which yet is the deepest that I have ) doth seem the safest , and the most sutable to the Analogie of Faith . Even Babes and Idiots have this advantage of their betters , to be afraid of that fire where wiser men have been burnt . And sad experience hath taught me , ( who am a Babe and an Idiot in respect of the aged and the wise ) to steer aloof in my Doctrines from those fatal shelves whereon my own small vessel hath been soundly dashed , and many others ( much greater ) as it were shipwrackt before mine eyes . This entirely is the reason , why I have hovered a long time betwixt the Absolutenesse of a Decree , and the Liberty of a Will ; like a trembling Needle betwixt two Loadstones ; or rather like a man newly walking upon a Rope , who so ballanceth his body with his two hands , that his continual fear of falling down is the only Tenure by which he stands . I dare not , for my life , be so bold as the Pelagians , nor yet so bloudy as the Manichees . I would not split my judgement on the Symplegades of two intolerable mischiefs , either by robbing God of his Efficiency in any one Act which is naturally good ; or by aspersing his Holinesse in any one Act which is morally evill . I do endevour to keep my self , ( and others committed to my keeping ) both from the rock of Presumption , and from the gulf of Despair . I steer as carefully as I can ( in this so dangerous Archipelago ) betwixt the nature of Gods will , and the condition of mine own ; that so my Confidence may well consist with my Humility . I dare not impute to God what is unworthy for him to own ; nor arrogate to my self what is God's peculiar : and therefore settle my minde and my judgement upon these two Grounds . I. That all the Evil of sin which dwelleth in me , or proceedeth from me , is not imputable to God's will , but entirely to mine own . The Serpent and the Protoplast were promoters of my guilt , but my God was no promoter either of their guilt or mine . When the Serpent speaketh a lie , he speaketh of his own ; He is the Father of lies , and the works of your father ye will do , Joh. 8. 44. II. That all the good which I do , I do first receive ; not from any thing in my self , but from the special Grace and favour of Almighty God , who freely worketh in me , both to will and to do of his good pleasure . Phil. 2. 13. CHAP. I. 5. IF these are Principles to be granted , my work is done ; for these are the Grounds on which I build my judgement , and these are the Touchstones by which I try it . Whatsoever I beleeve concerning Election or Reprobation , and those other Questions which are depending , I do infer from these Truths , which ( as I suppose ) cannot possibly deceive me . And whilest I stand to these Grounds , I am not able to quit my judgement , how little soever it shall be liked by such as are wittily unreasonable . So that my Principles be right , I care not whither they carry me , whilest Scripture and my best Care are both Guides in my conveyance ; for where the Premises are true , the Conclusion cannot be false : all that needeth to be car'd for in the progresse of my search , is the legality of the deduction ; which , if it be wrong , I shall be glad to hear of it for my instruction ; and if it be right , it cannot choose but be Truth which leaps naturally forth from the womb of Truth . 6. If by any inadvertency ( either in me , or the reader ) my words seem to clash with my Belief , it is by no other misfortune then befell S. Austin , when he used such expressions against the Pelagians , as seemed to contradict what he had spoken against the Manichees ; and yet he professeth it was not his judgement , but his style only that was changed . The saying of Bucer is remarkable , ( and the more because it was Bucer's ) That there was no such harm in what was said by the learned , both ancient and modern , concerning the freedome of the Will , if things were taken as they were meant , ( that is to say ) by the right handle : and that would oftner be done , if the persons of some men were not a prejudice to their cause : for I finde the same words may passe with favour from one , which would not be endured should they be spoken by another . One short example will not be burdensome to the Reader . Doctor Twisse himself hath said expresly , That the justice of God doth not appear in the absolute or simple condemnation of his creature , but in the condemnation of it for sin . Thus he speaketh in his Preface , which is most of it spent against Arminius . I did but say the same words to some admirers of Dr. Twisse , and yet was counted an Arminian ; which makes me heartily desire , that I may meet with unbyas't and impartial Readers ; that whatsoever I shall say in these following papers , may be compared with the two Principles which I have just now laid : I disallowing all that disagreeth with those principles , as the unhappinesse of my pen , or the unsteadinesse of my brain . I desire all may go for no more then it is worth . If I seem to any man to be overtaken in a fault , he shall do well to restore me in the spirit of meeknesse , remembring himself lest he also be tempted . If I am thought to be in the wrong by those that think themselves only in the 〈◊〉 , they can conclude no worse of me , then that I am not infallible : if in any thing I erre , it is for want of apprehension , not my unwillingness to apprehend ; nor am I severely to be censur'd , for being every whit as dull , as those thousands of thousands who have thought as I do . I hope my Reasons will make it appear , that if I erre , I am not affectedly , but invincibly ignorant ; and so for being most unpassionately , I am most pardonably erroneous . Or if I am thought not to be so , I desire one favour from them that so think , even that all my faults ( whether real or supposed ) may rather be laid upon my person , then imputed to my Cause . 7. Before I come to prove any thing from the first of my Principles , I foresee a necessity to prove my Principles to be true ; for though the foolishnesse of man perverteth his way , yet his heart fretteth against the Lord . There are men in the world of no small name , who have told the world both out of the Pulpit , and from the Presse , that all the evill of sin which is in man proceedeth from God only as the Author , and from Man only as the Instrument ; whether or no I am deceived , let the Reader judge by this following Catalogue of Expressions . I forbear to name the Authors in meer civility to their persons : but I have them lying by me very particularly quoted , and will produce them , if I am challenged by any man's Doubt or Curiosity . The Expressions are such as these : ( to begin with the mildest . ) That all things happen , not only by God's Praescience , but by his expresse order and positive Decree . Whereby many from the womb are devoted to certain and inevitable Destruction , that by their misery God's Name may be glorified . That God directeth his voice to some men , but that they may be so much the deafer ; he gives light unto them , but that they may be so much the blinder ; he offers them instruction , but that they may be the more ignorant ; and he useth a remedy , but to the end they may not be healed . That a wicked man , by the just impulse of God , doth that which is not lawful for him to do . That the Devil and wicked men are so restrained on every side with the hand of God , as with a bridle , that they cannot conceive , nor contrive , nor execute any mischief , nor so much as endevour its execution , any farther then God himself doth ( not permit only , but ) command : nor are they only held in fetters , but compelled also as with a bridle , to perform obedience to such commands . That Theeves and Murderers are the instruments of the Divine Providence , which the Lord himself useth to execute his Judgements which he hath determined within himself ; and that he works through them . That Gods Decree , by which any man is destined to condemnation for sin , is not an Act of his Iustice , nor doth it presuppose sin . Or if Damnation doth presuppose sin , it doth not follow , that the Praescience of sin doth precede the Will or Decree of Damning ; or if the Will of Damning any man is an act of vindicative Iustice , it doth not follow that it praesupposeth sin . That God can will that man shall not fall , by his will which is called Voluntas signi , and in the mean while he can ordain that the same man shall infallibly and efficaciously fall , by his Will which is called Voluntas beneplaciti . The former will of God is improperly called his will , for it only signifieth what man ought to do by right ; but the latter will is properly called a Will , because by that he decreed what should [ inevitably ] come to passe . That when God makes an Angel or a Man a Transgressor , he himself doth not transgresse , because he doth not break a law . The very same sin , viz. Adultery or Murder , in as much as it is the work of God the Author , mover , and compeller , it is not a crime ; but in as much as it is of man , it is a wickednesse . That they are cowards and seek for subterfuges , who say that this is done by God's Permission only , and not by his Will . If the ex●…aecation and madnesse of Ahab is a Judgement of God , the fiction of bare permission doth presently vanish ; because it is ridiculous , that the Judge should only permit , and not also decree what he will have done , and also command the execution of it to his Ministers . That God's decree is not lesse efficaeious in the permission of Evill , then in the production of Good . ( Nay ) that God's will doth passe , not only into the Permission of the sin , but into the sin itself which is permitted . ( Nay ) that the Dominieans do imperfectly and obscurely relate the Truth , whilest besides Gods concurrence to the making way for sin , they require nothing but the negation of efficacious Grace , when it is manifest , that there is a farther prostitution to sins required . ( Nay afterwards ) that God doth administer the occasions of sinning , and do so move and urge them , that they smite the sinners minde , and really affect his Imagination , according to all those degrees , whether of Profit or Pleasure , represented in them . If my hand were not weary , if my heart did not tremble , if both my ears did not tingle , I could reckon up many more such frightfull sayings , from mine own knowledge and inspection , which I have quoted to the very page , and can do to the very line of their several Authors : besides a cloud of blasphemies which I could name from other compilers , if I either listed or had need to take up any upon Trust . Now by all this it appears , ( as well as by many too literal expositions of some Texts in Scripture , which make God ( blessed for ever ! ) to be the Tempter , the Deceiver , and the Father of Lies ) there is a necessity lying upon upon me to prove my first Principle , before some Readers will dare to trust it , viz. That all the Evill of sin which dwelleth in me , is not imputable to God's Will , but entirely of mine own . Adam and the Serpent may be allowed as sharers , but my God ( blessed for ever ! ) is none at all . 8. This is plain by Scripture , and by the Evidences of Reason : ( to which anon I shall adde Antiquity . ) And first for Scripture , though the force of a Negative Argument is not irrefragable , yet it is not unworthy to be observed , that God is no where affirmed to Predestine sin : and therefore the word Predestination is us'd without any Epithet , to signifie nothing but Election in the ordinary sense : and it is set by Divines ( both ancient and modern ) as an opposite member to Reprobation ; which cannot be done from the bare nature of the word , but from the Use of it in Scripture : and why should that be the sole use of it ( when the word it self is as fit to signifie the contrary ) but because God is the Author of all the good we do , and of all the good that we receive , whereas Man is his own Author of all the Evil which he committeth , and of the Evil which he suffereth for such commissions ? 9. And though this bare negative Proof might seem sufficient in such a case [ that God doth no where professe he wil's or decrees the sin of Man ] yet ( to make us inexcusable when we excuse our selves , like Adam , by any the least accusation of him that made us ) God doth every where professe , that he wil's it not : as when he forbids it by his Lawes , when he provides against it by his Discipline , when he shews us how to avoid it , when he tels us he cannot endure it , when he wins us from it by Promises , when he frights us from it by Threats , when he professeth that it is to him both a Trouble , and a Dishonour . How doth he wish that his People had walked in his wayes ? How doth he expostulate and make his Appeal , whether he had omitted any thing , which might tend to the conversion of a sinful Israel ? In the whole 18. chapter of Ezekiel , God is pleased to make his own Apologie and Appeal , even to them that had accus'd him in an unworthy Proverb : [ The Fathers have eaten sowre Grapes , and the childrens Teeth are set on edge ] Are not my waies equal ? and are not your waies unequal ? Sure their waies had been his , if he had absolutely contriv'd them . The soul that sinneth it shall die , vers. 4. And why will ye die O house of Israel ? vers. 31. Which was virtually to aske them , why they would sin too ; which they ought to have done , if he had will'd it : for the positive will of God must and ought to be done ; and can any man be punisht for doing that which he must ? Must any man be punisht for doing that which he ought ? 'T is but an ill {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( which some men use ) to say that God hath a double Will , of which the one is secret , and the other revealed ; the revealed will not only diverse , but even opposite to the secret one : God ordaining sin with the one , whilest he forbids it with the other ; and not alwaies willing in secret what he reveals himself to be willing to , for this is a Salve ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) a great deal worse then the wound which it fain would cure . Gods will indeed is divided amongst orthodox Divines in respect of several Acts , and in relation to several objects , or to the very same object at several Times , and in several Qualifications , into his first will , and his second will , his antecedent and consequent , his secret and revealed will : but to affirm two wils in simplicity it self , the one contrariant to the other about the very same act , ( the one decreeing that very act which is prohibited by the other ) seemeth a greater blasphemy to me , then that which the Gnosticks , and the Marcionites , and the Manichees were guilty of , when they affirmed two Gods , as the different Fountains of Good and Evil . For by what I finde in Tertullian ( who was best acquainted with Marcion's Heresies ) those two Principles of Good and Evil were found out as a Refuge for those other opinions , against which it is , that this my Scribble was first design'd . And what Tertullian speaks against Marcion , might very well be repeated against the Absolute Reprobatarians : it having been better and more reasonable ( in that Father's Iudgement ) that God should never have forbid what he determin'd should be done , then that he should determine to be done what he forbid . And so 't is the lesser blasphemy of the two , to ascribe Holinesse to one principle , and Unholinesse to another ( in the Marcionite's sense ) then both to him who is the Spirit of Holinesse ; who therefore cannot so irrespectively decree the punishment of his Creature , as to necessitate his sin , and so be the Author of his Impenitence . 10. Let no man say then when he is tempted , I am tempted of God ( as our modern Ranters are wont to do ) for every man is tempted , when he is drawn away of his own lust and enticed . So far is God from being the Author of any man's sin , that he is Faithfull ( saith the Apostle ) and will not suffer us to be tempted above what we are able , but will be sure to make a way either for conquest , or for escape . I dare not say then ( with him in the Comedian , who had been a great sinner ) Quid si haec quispiam voluit Deus ? What if some God hath so decree'd it ? for S. Iames makes me beleeve , that sin is both ingendred and conceived within me : when my lust hath conceived , it bringeth forth sin : and if my Lust is the Mother of it , sure the Father is my Will . It was David's saying of wicked Israel , that they provok'd God to anger ( not with his will , but ) with their own Inventions : there are Contrivers of mischief , ( Ps. 58. 2 ) Devisers of lies , ( Eccles. 7. 13. ) such as weary themselves to commit iniquity ( Jer. 9. 5. ) Which cannot possibly be imputed unto an absolute decree . How many Volumes have been written De arte Magica ? De arte Meretricia ? De arte Lenonum ? with such others as would blush to be nam'd in English ; and dare we say they are decreed , to be Mysteriously wicked ? or that their destruction was irrespective , and unconditionall ? I am in such disorder and discomposednesse of minde , whilest I only repeat these bold expressions , that were it not to good purpose ( as I conjecture and intend ) I durst not venture to repeat them . O Lord , righteousnesse belongeth unto thee , but unto us confusion of face . For thou hast made man upright , but we have found out many inventions . After Scripture I come to Reason ; by which I hope to make it appear , that God Almighty is so far from being Accessary to sin , and does so many things to hinder it , that he doth not permit it but in an aequitable sense : and amongst many reasons which may be given , I shall ( in civility to my reader , and for the love of brevity ) content my self with that one , which to my seeming is the best ; and I the rather think it the best , because I ground it upon a notion which I have formerly learnt from most judicious Mr. Hooker : That which assigns to every thing the kinde , that which moderates the power , and appoints the form and measure of working , that we properly call a Law . Hence the being of God is a kinde of Law to his working ; because that perfection which God is , giveth perfection to that he doth . So that being nothing but what is good , he can work nothing that is otherwise . It is therefore an errour ( saith that Man of judgement ) to think there is no Reason for the works of God , besides his absolute will , ( although no reason is known to us ) for the Apostle tels us , he worketh all things ( not simply and meerly according to his will , but ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , according to the Counsel of his will : and because he doth voluntarily set himself a Law whereby to work , it followes that that Law is no abatement to his freedome . If he is pleas'd to set himself a Law or Rule , not to reprobate any but upon praescience of sin , ( because that is most conformable to the nature of his goodnesse ) can this be any praejudice to the perfection of his being ? Is his nature the lesse absolute , because it pleases him that his will be conditionall in some things , as it is absolute in others ? Does he lose any praerogative , by being unable to be the Author of sin ? Or is not that rather a very great Argument of his Power ? such an ability as that being meer Infirmity . We are God's Creatures , but sin is ours . God saw every thing that he had made , and behold it was very good . We see the things that are made by the Fiat of our will , and behold they are very evil . This Creative power of ours we justly reckon as the sequel of humane weaknesse , and shall we heedlesly affirm it to be a Iewel in the glorious diadem of God's Almightinesse ? The Apostle indeed hath told us , that God worketh all things , ( Eph. 1. 11. ) but first he speaks it of God's Election which he praedestin'd in his Son , and the means conducing to such an end , which are none but good ; not at all of Reprobation , the means in order to which are none but evill . Secondly , even * Beza himself doth so interpret that place , as not to annihilate , or stupefie , but rather to strengthen and to rectifie our wils . God makes an ill will a good one , not no will at all ; ( as * Beza elsewhere speaks , and it were heartily to be wisht that he had never spoke otherwise ) according to that of Austin , Ex nolentibus facit volentes . He saies facit , not adigit , cogit , compellit . He makes us willing who were unwilling , but does not force us to be willing whilest we are unwilling ; ( that is to say , to be willing against our wils , or whether we will or no . ) 12. But I finde that I have shot somewhat farther then I aim'd ; it being only my design , and the proper businesse of this place , to shew , that the words of the Apostle , [ he worketh all things ] are infinitely far from being meant either of sin , or Reprobation . So far from that , that God Almighty does not permit sin , as permission signifies connivence or consent ; but he permits it , as that signifies [ not to hinder by main force . ] If I see a man stealing and say nothing to him , I so permit as to be guilty : but if I warn and exhort , if I promise and threaten , and do all that may avert him ( besides killing him ) I so permit as to be innocent . In like manner , all that is done by God Almighty by way of permission , is his suffering us to live , and have that nature of the will with which he made us . Whereas to destroy us for the prevention of sin , or to make us become stocks ( as Beza phrases it ) or like wooden Engines , ( which are moved only by wires at the meer pleasure and discretion of the Engineer ) were by inevitable consequence to * uncreate his Creature , which to do were repugnant to his immutability , as Tertul. shewes . This is all that I am able to apprehend , or pronounce , [ that God permits our sins in this sense only ; and that he disposes and orders them to the best advantage . ] 13. Having proved my first Principle by Scripture and Reason , it will be as easie to confirm it by the common suffrage of Antiquity ; and to avoid the Repetition of so long a Catalogue , which I suppose will be as needlesse , as I am sure it will be nauseous to a considerable Reader , I refer him to the Citations which will follow my first inference Sect. 18. I will content my self at present to shut up all with that Article of the Augustan Confession , ( to which our 39 Articles have the greatest regard and conformity , and which for that very reason is to me the most venerable of any Protestant Confession except our own ) That though God is the Creator and Preserver of Nature , yet the only cause of sin is the will of the wicked ( that is to say , of the Devil and ungodly men ) turning it self from God to other things against the ( will and ) commandements of God . And the Orange Synod doth pronounce an Anathema upon all that think otherwise . If any will not subscribe to this Confession , I will leave him to learn modesty both from Arrian the Heathen , and from Philo the Iew . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arrian . in Epictet . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Philo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 325. CHAP. II. MY first Demand being fully granted ( as in the Mathematicks 't is usual to build upon certain Postulata ) it doth immediately follow , that [ man himself is the sole efficient cause of his eternal punishment ] ( I say the sole Cause , as excluding God , but not the Devil ; whom yet I also exclude from the efficiency of the Cause ; because he can only incite , and propose objects , and adde perswasions to sin , but cannot force or cause it in me without my will and consent : so that the Devil being only a Tempter and Perswader , cannot for that be justly styled an efficient . Or if he were , sure for that very Reason God himself cannot be so : but only Man and the Devil must be the Concauses of man's Destruction . ) Which is the second thing I am to prove both by Scripture , and Reason , and the whole suffrage of Antiquity . 15. And sure I shall not be so solicitous as to rifle my Concordance , but make use of such Scriptures as lye uppermost in my memory , and so are readiest to meet my pen . These I finde are of two sorts , negative on God's part , and affirmative on man's . God gives the first under his oath . ( Ezek. 33. 11. ) As I live , saith the Lord , I have no pleasure in the death of the wicked , but that the wicked turn from his way and live : turn ye , turn ye from your wicked waies , for why will ye die , O house of Israel ? In the 18. chapter of the same Prophesie , the Latine translation is more emphatical then the English : for there it is not [ non cupio ] but [ nolo mortem morientis ] not that he doth not will the death of a sinner , but that he wils it not ; he doth not only not desire it , but ( which makes the proof more forcible ) he desires the contrary , even that he should turn from his wickednesse and live : ( chap. 33. v. 14. ) not willing ( saith S. Peter ) that any should perish , but ( on the contrary ) that all should come to Repentance . And so ( 1 Tim. 2. 4. ) He will have all men to be saved , and to come unto the knowledge of the truth . Where it appears by the Context , that the Apostle does not only speak of all kindes of particulars , but of all particulars of the kindes too : For he first of all exhorts them , that prayers , and supplication , and giving of thanks be made for all men , ( vers. 1. ) Secondly , he does instance in one sort of men , for Kings and all that are in Authority , ( vers. 2. ) Thirdly , he addes the Cause of his exhortation , for this is good and acceptable in the sight of God our Saviour , who will have all men to be saved , ( vers. 3 , 4. ) And if the Spanish Frier said true , that few Kings go to hell , ( giving this Reason ) because all Kings are but few , the Apostles way of arguing will be so much the stronger ; for when he speaks of all men in generall , he makes his instance in Kings , in all Kings without exception , thereby intimating Nero the worst of Kings , under whom at that time the Apostle liv'd . And he uses another argument ( vers. 6. ) because Christ gave himself a Ransome for all . This is yet more plain from Rom. 2. 4 , 5. Despisest thou the riches of his goodnesse , and forbearance , and long-suffering , not knowing that the goodnesse of God leadeth thee to repentance ? but after thy hardnesse and impenitent heart treasurest up unto thy self wrath against the day of wrath ? Observe who they are whom God would have to repent ; even the hard hearted and the impenitent . But I have stronger proofs out of Scripture , and lesse liable to Cavil then any of these , which yet I thought fit to use , because I finde they are the Chief of those that Vossius relies upon , and expounds to my purpose from the Authority of the Ancients . I will adde to these but three or four Texts more , of which the one will so establish and explain the other , as to leave no place of evasion to the gainsayer . First our blessed Saviour is call'd by the Apostle , the Saviour of all men , especially of them that beleeve , ( 1 Tim. 4. 10. ) as if the Apostle had foreseen an objection , that the word [ all ] might be restrained unto the houshold of Faith , he prevents it by a distinction of general and special : for if he is a special Saviour of beleevers , he is a general Saviour of those that are unbeleevers ; not that unbeleevers can be saved , whilest they are obstinate unbeleevers , but upon Condition they will repent and beleeve : else why should the Apostle affirm the Saviour to be of all , and then come off with an [ especially ] to them that beleeve ? Certainly if it is every man's duty to beleeve in Christ , Christ dyed for every man . And this very argument is not easily answered in the very confession of Dr. Twisse ; who yet by and by saies 't is easily answered , and yet he leaves it without an answer , he only scornes it and lets it passe . Twiss. in Respon. ad Armin. Praefat. p. 16. col . 2. This is secondly confirm'd from the Apostle's way of arguing ( 2 Cor. 5. 14. ) If one died for all , then were all dead . This is the major Preposition of a hypothetical syllogisme ; in which the thing to be proved is , that all were dead ; and the Medium to prove it is , that one died for all . Now every man knows ( that understands how to reason ) that the argument of proof must be rather more , then lesse known , then the thing in question to be proved : so that if it be clear , that all men were dead by the fall of the first Adam , it must be clearer ( as S. Paul argues ) that life was offered unto all , by the death of the second Adam ; and if none were died for but the Elect , then the Elect only were dead : for the word [ all ] must signifie as amply in the Assumption , as it does in the Sequel ; or else the Reasoning will be fallacious and imperfect : The Apostle thus argues , If one died for all , then were all dead ; But one died for all ; ( that must be the Assumption ) Therefore all were dead . Whosoever here denies the Minor , does ( before he is aware ) condemn the Sequel of the Major ; and so gives the Lie to the very words of the Text ; which I can look from none but some impure Helvidius , who would conclude the greatest falshoods from the word of Truth . This is thirdly confirmed from the saying of the Apostle , ( Rom. 11. 32. ) that God concluded all in unbelief ( the Gentiles first , vers. 30. and afterwards the Iewes , vers. 31. ) that he might have mercy upon all ; from whence I inferre , that if this last [ all ] belong to none but the Elect , then none but the Elect were concluded in unbelief . But 't is plain that all without exception were ( first or last ) concluded in unbelief , therefore the mercy was meant to all without exception . Lastly , it is confirm'd from those false Prophets and false Teachers , ( 2 Pet. 2. 1. ) who though privily bringing in damnable heresies , even denying the Lord that bought them , and bringing upon themselves swift destruction , yet it seems they were such whom the Lord had bought . So far is God from being the Cause of mans destruction , by an absolute , irrespective , unconditional Decree , that he gave himself a ransome even for them that perish . They were not left out of the bargain which was made with his Iustice , but the Apostle tels us they were actually bought ▪ He whose bloud was sufficient for a thousand worlds , would not grudge its extent to the major part of but one : he was merciful to all men , but the greatest part of men are unmerciful to themselves . He is the Saviour of all , but yet all are not saved ; because he only offers , does not obtrude himself upon us . He * offers himself to all , but most refuse to receive him . He will have no man to perish , but repent by his Antecedent will , but by his Consequent will he will have every man perish that is impenitent . Which is sufficient to have been said for the negative part of my undertaking , [ That the cause of Damnation is not on God's part ] in which , if any one Text be found of power to Convince , let no man cavil at those others which seem lesse Convincing . If any one hath an objection , let him stay for an answer till his objection is urged . It might seem too easie , to solve objections of my own choice , or confute an argument of my own making ; and therefore I passe ( without notice of common shifts , and subterfuges , till I am call'd to that Drudgery ) to the second part of my enterprise , which is the affirmative . 16. [ That man himself is the cause of his eternal punishment . ] Which though supposed in the negative , must yet be proved to some persons , who are prevailed upon by fashions , and modes of speech ; and will deny that very thing when they see it in one colour , which they will presently assent to , when they behold it in another . He who is very loth to say , that God is the Author of sin and damnation , will many times say it in other terms ; and therefore , in other terms , it must be proved that he is not . O Israel thou hast destroyed thy self , but in me is thine help , ( Hosea 13. 6. ) They that privily bring in Damnable Heresies shall bring upon themselves swift destruction . The foolishnesse of man perverteth his way : and as when lust conceiveth it bringeth forth sin , so when sin is finished it bringeth forth death , ( Iam. 1. 15. ) If death is that monster , of which sin is the Dam , that brings it forth , how foul a thing must be the Sire ? and can there be any greater blasphemy , then to bring God's Providence into the pedegree of Death ? Death ( saith the Apostle ) is the wages of sin , ( Rom. 6. 23. ) And wages is not an absolute but a relative word . It is but reason he should be paid it , who hath dearly earn'd it by his work . It is the will of man that is the servant of sin . Disobedience is the work ▪ Death eternal is the wages , and the Devil is the pay-master ; who as he sets men to work to the dishonour of their Creator , so he paies them their wages to the advancement of his glory . From whence I Conclude ( with the Book of Wisdome ) God made not death , neither hath he pleasure in the destruction of the living : for he created all things that they might have their being , and the generations of the world were healthful , and there is no poyson of Destruction in them , nor the kingdome of death upon the earth . But ungodly men with their words and works call'd it to them , and made a Covenant with it ; because they are unworthy to take [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] part with it . 17. I will confirm this truth by no more then one Reason ; which , if it is not the best , doth seem to me to be the fittest ; as being aptest to evince both the connexion and necessity of my first inference , from my first Principle . It is taken from the nature and use of Punishment ; which as soon as it is nam'd , doth presuppose a Guilt ; for as every sin is the * transgression of some Law , so every punishment is the revenge of some sin : upon which it followes , that if a mans sin is from himself , 't is from himself that he is punisht . And as the Law is not the Cause , but the * Occasion only of sin ; so God is not the Cause , but the inflicter only of punishment : for so saies the Apostle , Sin taking occasion by the Commandement wrought in me all manner of Concupiscence : for without the Law sin was dead . That which is good not being made death , but sin working death by that which is good God and his Law , are , each of them , the Causa-sine-qua-non ▪ the Condition without which , sin and punishment could not have been , ( for without Law no sin , and without God no Reprobation ) but not the Energetical efficient Cause , of which sin and punishment were the necessary effects . For if God had made a Hell by an absolute purpose , meerly because he would that some should suffer it , and not in a praevious intuition of their sins ; Damnation had been a Misery , but not a Punishment : as if a P●…tter makes a vessel on purpose that he may break it , ( which yet none but a mad man can be thought to do ) or if a man meerly for recreation cuts up Animals alive , ( which yet none ever did that I can hear of , except a young Spanish Prince ) it is an Infelicity and a torment , but no more a punishment then it is any thing else . Indeed the Common people , who do not understand the just propriety of words , make no distinction many times betwixt Pain , and Punishment ; not considering that Punishment is a Relative word ▪ of which the correlative is Breach of Law ; and therefore is fitly exprest in Scripture by the mutual relation betwixt a Parent and a Childe : when lust hath conceived it bringeth forth sin ; sin being perfected bringeth forth death ▪ * ( Iam. 1. 15. ) which is as much as to say ( according to the propriety of the Apostles words ) sin is the parent , and death is the childe . Now there cannot be a Childe without a parent ; ( for they are relata secundum esse ) much lesse can the childe be before the parent ; ( for sunt simul naturâ , & dicuntur ad convertentiam ) Upon which it followes , that punishment could not be ordained by God , either without sin or before it , or without respect and intuition of it , ( which yet the great * Mr. Calvin does plainly say . ) I say it could not , because it implies a contradiction . For though God could easily make Adam out of the earth , and the earth out of nothing , yet he could not make a sinful Cain to be the son of sinful Adam ▪ before there was an Adam , much lesse before there was a sinful one : because it were to be , and not to be at the same time ; Adam would be a Cause , before an entity ; which God Almighty cannot do , because he is Almighty . So that when the Romanists assert their Transubstantiation , or the posterity of Marcion their Absolute decree of all the evil in the world , ( both pretending a Reverence to God's omnipotence ) they do as good as say , those things which are true may therefore be false , because they are true ; or that God is so Almighty , as to be able not to be God : that being the Result of an Ability ▪ to make two parts of a contradiction true : ( so said Austin against S. Faustus , and Origen against Celsus . ) Whensoever it is said , [ God can do all things ] 't is meant of all things that become him : So Isidore the Pelusiote . But ( to return to argument in the pursuit of which I have stept somewhat too forward ) if Gods praeordination of mans eternal misery were in order of nature before his praescience of mans sin , as Mr. Calvin evidently affirms in his [ Ideo * praesciverit , quia decreto suo praeordinavit , ] setting Praeordination as the Cause , or Reason , or praevious Requisite to his Praescience ) either mans Reprobation must come to passe without sin , or else he must sin to bring it orderly to passe ; which is to make God the author either of misery by itself without relation to sin , or else of sin in order to misery . The first cannot be , because God hath * sworn , he hath no pleasure in the death of a sinner , ( Ezek. 33. 14. ) much lesse in his death that never sin'd . And because , if it were so , the Scripture would not use the word Wages , and the word Punishment , and the word Retribution , and the word Reward . Hell indeed had been a Torment , but not a Recompence ; a fatal Misery , but not a Mulct ; an Act of power , but not of vengeance ; which yet in many places is the style that God speaks in , Vengeance is mine , and I will repay , Rom. 12. 19. Nor can the second be lesse impossible , it having formerly been proved , that God is not the Author of sin ; * he hath no need of the sinful man , whereby to bring mans Ruine the more conveniently about ; and most of them that dare say it , are fain to say it in a Disguise . Some indeed are for [ ligonem ligonem ] but the more modest blasphemers are glad to dresse it in cleaner phrase . A strange {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Divinity , to put the 1 childe before the parent , the 2 wages before the work , the 3 end before the means , the Reprobation before the sin ! yet so they do who make the Decree of Reprobation most irrespective and unconditional ; and after that , say , that whom God determines to the end , he determines to the means . To put the horse upon the Bridle , is a more rational Hypallage : for by this Divinity , eternal punishment is imputed to Gods Antecedent will ( which is called the first ) and sin to his consequent will , ( which is the second . ) The first {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the other only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , punishment chiefly , and sin by way of Consecution . Men are bid not to sin ex voluntate signi , or revelata ; but are determin'd to it ex voluntate occultâ , or beneplaciti . Distinctions very good , when at first they were invented for better uses . The former by S. Chrysostome , from whom it was borrow'd by Damascene , and from him by the Schoolmen . But I say they all were us'd to very contrary purposes , by them , and by these , who endevour'd to repel those Fathers with their own weapons , ( as the elaborate Gerard Vossius does very largely make it appear . ) I am sorry I must say , ( what yet I must ( saith * Tertullian ) when it may tend to edification ) That the Lord God merciful , and gracious , long-suffering , abundant in goodnesse and truth , who is all Bowels and no gall ; who hateth nothing that he hath made , who in the midst of Iudgement remembreth mercy , ever forgiving iniquity , transgression and sin , is exhibited to the world by the Authors and Abettors of unconditional Reprobation , as a kinde of Platonick Lover of so excellent a Creature 's everlasting misery . Which if Mr. Calvin himself confessed to be a * Horrible Decree ( who yet beleev'd it ) how frightful must that opinion appear to me , who did therefore leave it , because it frighted me into my wits ? For to say that God is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a slayer of men from all eternity , ( who is the Lamb slain , that is , a Saviour , from the foundation of the world , ( Rev. 13. 8. ) is to affirm that of him , which he affirmed of the Devil , who is called by our Saviour , A Murderer from the beginning , Ioh. 4. 44. Which the Devil could not be ; if God had absolutely willed the Death of any , without respect or relation to the snares of the Devil , it being impossible to murder the Dead ; or to slay those that were killed long before they were born . I know by whom it is answered , [ That God doth will sin , not as it is sin , but as it is a Medium for the setting forth of his Glory ; and so Damnation . ] But whilest men finde out Distinctions to excuse God Almighty , they do imply him to have offended . Which I am so weary even to think on , that I hasten , for some refreshment , to my third proof of this Inference , from the suffrage of Antiquity . 18. Before I name any particular , I will take the confidence to say in general , That all the Greek and Latine Fathers before S. Austin , and even Austin himself before his contention against Pelagius , ( and even during that contention in some places of his works ) besides those many Fathers who lived after him , were unanimously of this Judgement , That God did not absolutely decree the Reprobation of any Creature , but upon praescience and supposition of wilful rebellion and impenitence . I have not liv'd long enough to read them all , but I have dipt into the most : and by the help of such Collectors as I have gotten into my Study , ( whereof Vossius hath good reason to be the Chief upon this occasion : and I the rather use him , because I find him so very punctual in every one of the quotations , which I have had means and opportunity to make trial of ) I say , by the help of such credible Compilers , I shall give in a cloud of witnesses ( I hope ) sufficiently Authentick . I do as little love to be Voluminous as Callimachus would have me , ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) and therefore shall set down only the substance of what the Fathers have said , referring the Reader , by my Citations , to the larger fields of their Discourses . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Pluribus pereuntibus , quomodo defenditur perfecta bonitas ? ex majore parte cessatrix , paucis aliqua , pluribus nulla , cedens perditioni , partiaria exitii ? Quòd si plures salvi non erunt , erit jam non bonitas , sed malitia perfectior . — magis autem non faciens salvos , dum paucos facit , perfectior erit in non juvando . — suae potestatis invenio hominem à Deo constitutum , — lapsúmque hominis non Deo , sed libero ejus Arbitrio deputandum . ( I wonder Vossius did not remember Tertullian , then whom there is not any one more directly for this purpose . Iustin Martyr also was ill omitted ; and so was S. Ignatius . ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ignem autem aeternum non illis , quibus dicitur [ discedite à me maledicti ] paratum ostendit , sicut regnum justis , sed Diabolo , & Angelis ejus : quia quantum adse , homines non ad perditionem creavit , sed ad vitam aeternam & gaudium . ( Note that Chrysostome , Theophylact , and Euthymius , interpret those words of Christ , as Origen doth . ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ideo venit Dominus Iesus ut salvum faceret quod perierat . Venit ergo ut peccatum mundi tolleret , ut vulnera nostra curaret . Sed●…quia non omnes medicinam expetunt , sed plerique Refugiunt , — ideo volentes curat , non adstringit invitos . Non injustè judicat , quia omnes vult salvos fieri , manente justitia . — Deus utique vult omnes salvos fieri . Cur non impletur ejus voluntas ? Sed in omni locutione , sensus est , conditio latet . Vult omnes salvos fieri , sed si accedant ad eum : non enim sic vult , ut nolentes salventur , sed vult illos salvari , si & ipsi velint : nam legem omnibus dedit , nullum excepit à salute . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Miseratur humano generi Deus , & non vult perire quod fecit . Vult Deus quaecunque sunt plena rationis & consilii . Vult salvari omnes & in agnitionem veritatis venire . Sed quia nullus absque propriâ voluntate servatur , ( liberi enim arbitrii sumus ) vult nos bonum velle , ut cum voluerimus , velit in nobis & ipse suum implere consilium . Constat Deum omnia bona velle , sed homines suo vitio praecipitantur in malum . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Duae sunt voluntates in Deo. Una misericordiae , quae non est cogens , nec aliquid libero arbitrio aufert . Quâ omnes homines vult salvos fieri , quod tamen in liberâ voluntate illorum positum est . Est alia , quae est de effectibus rerum , de quâ dicitur , [ omnia quaecunque voluit , fecit . ] huic nemo potest resistere . De quâ dicitur , Voluntati ejus quis resistit ? ( atque haec est duplex , permittens , respectu mali ; approbans , respectu boni . ) Itaque homines resistunt voluntati misericordiae , & non resistunt voluntati justitiae . ( Postea in hunc sensum . ) Orat ergo , fiat voluntas tua , sicut in coelo ( ubi non resistitur ) sic & in terris , ubi resistitur . Deus ex se sumit seminarium miserendi . Quod judicat & condemnat nos , eum quodammodo cogimus , ut longè aliter de corde ipsius miseratio , quàm anivadversio procedere videatur . — omnibus offertur , & in communi posita est Dei misericordia ; nemo illius expers est , nisi qui renuit . If after all these testimonies , I have S. Austin and Prosper to side with me in my assertion , I know not why I may not seem , to those who think me in an error , at least to have rationally and discreetly erred : and though Grotius gives a reason why S. Austin is the unfittest to be a Iudge in these matters , yet if Prosper ( who best knew him ) may be allowed for his Interpreter , I am very well content that he be one of my Iury ; for of four Expositions which that Father made ( in several parts of his writings ) upon 1 Tim. 2. 4. [ God will have all men to be saved , ] I finde one very directly just such as I would have it ; and it is even in those writings which he pen'd after the Heresie of Pelagius was on foot ; which is therefore with me of very great moment and Authority . To this Question , De bonâ voluntate unde sit , si naturâ , cur non omnibus , cùm sit idem Deus omnium Creator ? si dono Dei , etiam hoc quare non omnibus , cùm omnes homines velit salvos fieri ? He thus Answers , Vult Deus omnes homines salvos fieri , non sic tamen ut eis adimat liberum arbitrium , quo vel bene vel malè utentes justissimè judicentur . Quod quum sit , Infideles quidem contra voluntatem Dei faciunt , cùm ejus Evangelio non credunt : nec ideo tamen eam vincunt , verùm seipsos fraudant magno & summo bono , malisque poenalibus implicant , experturi in suppliciis potestatem ejus , cujus in donis misericordiam contempserunt . Inevitabilis illa sententia , [ discedite à me maledicti ] à piissimo Deo ideo multo antè praedicitur , ut à nobis totis viribus caveatur : si enim nos Deus noster vellet punire , non nos ante tot secula commoneret . Invitus quodam modo vindicat , qui quomodo evadere possimus , multo antè demonstrat : non enim te vult percutere , qui tibi clamat , observa . 'T is very true that S. Austin did sometimes let fall such expressions , ( transported sometimes in the heat of his dispute ) as rais'd some calumnies after his death , as if he had thought that God created the greatest part of mankinde on purpose to do the will , not of God , but of the Devil . But Prosper made it appear , in his Answers to that and the like Objections , that they who censur'd Austin's Iudgement , were seduced to it by his style : and that ( notwithstanding the misfortune of his expressions ) Austin's judgement and his owne , was clearly this ( and so * Fulgentius doth professe to understand it . ) — Syncerissimè credendum atque profitendum est , Deum velle ut omnes homines salvi fiant . Siquidem Apostolus , cujus ista sententia est , sollicitissimè praecipit , ut Deo pro omnibus hominibus supplicetur : ex quibus quòd multi pereunt , pereuntium est meritum ; quòd multi salvantur , salvantis est donum . — Nemo ab eo ideo creatus est , ut periret : quia alia est causa Nascendi , alia Pereundi . Ut enim nascantur homines , conditoris est beneficium ; ut autem pereant , praevaricatoris est meritum . — Insanum omnino est dicere , Voluntatem Dei ex Dei voluntate non fieri ; & Damnatorem Diaboli ejúsque famulorum , velle ut Diabolo serviatur . — Nullo modo credendum homines — ex Dei voluntate cecidisse , cùm potius allevet Dominus omnes qui corruunt , & erigat omnes elisos . — Dei ergo voluntas est , ut in bonâ voluntate maneatur . Qui & priusquam deseratur , neminem deserit . Et multos desertores saepe convertit . — Deus nec quae illuminavit , obcaecat ; nec quae aedificavit , destruit ; nec quae plantavit , evellit . Quia praesciti sunt casuri , non sunt praedestinati . Essent autem praedestinati , si essent reversuri , & in sanctitate ac veritate mansuri : ac per hoc praedestinatio Dei multis est Causa standi , nemini est Causa labendi . — Hi cùm à pietate deficiunt , non ex Dei opere , sed ex sua voluntate deficiunt . Casuri tamen & recessuri ab eo , qui falli non potest , praesciuntur . — Denique qui voluntatem spreverunt invitantem , voluntatem Dei sentient vindicantem . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Theodor . Heracl . in Joh. 8. 44. Anathema illi qui per Dei praescientiam in mortem hominem deprimi dixerit . Synod . Arelatensis . Suo prorsus decipiuntur Arbitrio , suâ voluntate labuntur , & si in hac desidiâ perseverent , ipsi se his quae accepere , despoliant . Scriptor de vocat . Gent. l. 2. cap. 11. Quos praescivit Deus homines vitam in peccato terminaturos , praedestinavit supplicio interminabili puniendos . Fulgentius ad Monimum . l. 1. * Lastly , that this is precisely the Judgement of the Church of England , I cannot better prove then by that sense and apprehension which Bishop Overal had of it ; who does professedly interpret the minde of her Articles in this particular , and was as well able to do it as any man that ever lived . — Sub generali promissione & praecepto tutò quisque potest indubi●… fide se includere : & cum certâ spe ac fiduciâ ad thronum gratiae accedere , veréque cognoscere , si non confidat Deo promittenti , & mandanti obsequatur , suam culpam esse , non Dei : idque per negligentiam suam , non gratiae divinae defectum accidere . — Ordo divinae praedestinationis nostrae in Articulo septimo iste videtur intentus ; Deum praescium lapsûs generis humani ad remedium ejusdem filium mittendum decrevisse , in eóque salutis conditionem statuisse ; tum ad eam in animis hominum producendam necessaria & sufficientia media & auxilia omnibus generatim secundum magis & minus ordinâsse , quae magis speciatim his quos in Christo elegit ex reliquo hominum genere pro suo beneplacito cumularet , quibus hi ad fidem , perseverantiam & aeternam salutem certissimè perducantur , & reliqui nihil habeant quod conquerantur , &c. De morte Christi tam plena & ubique sibi constans Ecclesiae nostrae sententia , pro omnibus omnino hominibus , sive pro omnibus omnium hominum peccatis , Iesum Christum mortuum esse , ut mirandum sit ullos ex nostris id in controversiam vocare . Pro omnibus actualibus hominum peccatis , non tantùm pro culpâ Originis . AEterna vita humano generi est proposita . Oblatio Christi semel facta perfecta est Redemptio , propitiatio & satisfactio pro omnibus peccatis totius mundi tam originalibus quàm actualibus . It is farther observed by that most moderate and learned man , that Mr. Calvin himself , however rigid he was in some places , did yet so soberly contradict himself in others , that those very texts of Scripture in which it is affirmed [ Christ dyed for many ] he so interprets as to say , the word [ many ] is put to signifie [ all ] as Heb. 9. 28. and that many are not saved is ( saith he ) for this reason , [ quia eos impedit sua incredulitas ] because they are hindred by their own incredulity . 19. I have not translated these Authorities , because they are principally meant for such as are able to understand them . And if any plain Reader shall desire to have them in the Grosse without being troubled to suffer them over in the Retail , he may be pleas'd to receive it in these following words : That God did not absolutely , irrespectively , unconditionally decree the everlasting misery of any one , but in a foresight and intuition of their refusing his proffer . That he sent his son to dye for all the sins of the whole world , inviting and commanding all men every where to repent [ and be forgiven ] ( Act. 17. 30. ) but that most , like the slave in Exodus , are in love with their bondage ; and will be bored through the ear . That everlasting fire was prepared especially , ( not for men , but ) for the Devil and his Angels ; nor for them by a peremptory irrespective Decree , but in praescience and respect of their pride and Apostasie . That Christ came to save that which was lost , and to call sinners to Repentance , and to have gather'd them as a Hen gathereth her Chickens under her wings , but they would not . That God gave his law , his rule , his promises to all , and excepted none in the publishing of either ; but so as he expected they should be willing as well as he ; for he would not save any whether they would or no . That God Almighty made no man on purpose to torment him , but that he might participate of his goodnesse . That so many as perish may thank themselves ; and that so many as live forever , are beholding to nothing but the grace of God . That God Decreed the fall of none , but the raising up of those were down : and that those very men who are reprobated had been predestin'd to salvation , if they would have return'd and remain'd in truth and holinesse . Gods Decrees being to many the cause of their rise , but to none of their downfal . Lastly , that they who have despis'd the will of God which did invite them to repentance , shall feel the terrors of his will , which is to execute vengeance upon the children of Disobedience . 20. From all this together which hath been said from Scripture , The Result of all . from Reason , from the Authority of the Ancients ( who are the fittest of any to interpret Scripture ) I thus conclude within my self . That God Almighty is the Author of men and Angels ; That wicked Angels and wicked men are the Authors of sin ; and that the sin of men and Angels is the Author of unexpressible and endlesse punishment . That sin is Rebellion against the Majesty of God ; That hell was made to punish Rebels ; and that God never decreed any Rebellion against himself . Upon which it followes , that as I look for the Cause of my election in the sole merits of my Redeemer , so for the cause of my Reprobation , in the obliquity of my will : because the Reason of my punishment is to be taken from my sin ; and the Reason of my sin is to be taken from my self : from whence there followes ( and follow it will , do what I can ) A second Inference from my first , Compared with my first Principle , viz. CHAP. III. 21. That every Reprobate is predetermin'd to eternal punishment , not by Gods irrespective , but conditional Decree . God doth punish no man under the notion of a Creature , but under the notion of a Malefactor : and because he does not create a malefactor , but a man , he hateth nothing that he hath created , but in as much as it hath wilfully ( as it were ) uncreated his image in it . So that no man is sinfull , because ordain'd to condemnation ; but ordain'd to condemnation , because he is sinful . Sin is foreseen , and punishment is foreappointed ; but because that sin is the cause of punishment , and that the cause is not after , but before the effect ( in priority of nature , though not of time ) it followes that the effect is not foreappointed , until the Cause is foreseen . So that God damns no man by an absolute decree , ( that is to say ) without respect or intuition of sin ; but the praescience of the Guilt , is the motive and inducement to the determining of the Iudgement . And yet however my second Inference is depending upon my first by an essential tye , ( which gives it the force and intrinsick form of Demonstration ) yet because some Readers will assent much sooner , to a plain Reason lesse convincing , then to a more convincing Reason lesse plain , ( and that some are wrought upon , by an argument exactly proportion'd to their Capacities or Tempers , rightly level'd and adapted more by luckinesse then design , whilest another argument is displeasing they know not why , but that there is an odnesse in the look and meen , which betokens something of subtilty , and makes them suspect there is a serpent , though they see not the Ambush in which it lurks ) I will gratifie such a Reader by a proof of this too ; first from Scripture , then from Reason ( grounded upon Scripture ) and last of all by an addition to my former suffrages of Antiquity : in which S. Austin more especially shall speak as plainly , and as strongly in my behalf , as any man that can be brib'd to be an Advocate , or a witnesse . 22. That my proof from Scripture may be the more effectual , I shall first desire it may be consider'd ; that since God is affirmed to have a secret and a revealed will , we must not praeposterously interpret what we read of his revealed will by what we conjecture of his secret one : ( for that were to go into the dark to judge of those Colours which are seen only by the light ) but we must either not conjecture at that which cannot be known ( as Gods secret will cannot be , but by ceasing to be secret ) or if we needs will be so busie , we must guesse at his secret will by what we know of his revealed one , that so at least we modestly and safely erre . Upon which it followes : that we who meekly confesse we have not been of Gods Councell , must only judge of his eternal and impervestigable Decrees by what we finde in his Word concerning his Promises and his Threats : which are fitly called the Transcripts or Copies of his Decrees . Such therefore as are his Threats , such must needs be his Decrees , ( because the one cannot praevaricate or evacuate the other ) but his Threats ( as well as Promises ) are all conditional , therefore his decrees must be so too . Thus in his Covenant with Adam ( and indeed the word Covenant doth evince what I am speaking ) he threatens Death , or decrees it , ( not with that peremptory Reason , which is the redoubling of the will only , I will therefore because I will , but ) on supposition of his eating the forbidden fruit . Which was not therefore forbidden , that Adam might sin in the eating , ( man was not so ensnared by the guide of his youth ) but Adam sin'd in the eating , because it had been forbidden . Such immediately after was Gods language to Cain . [ If thou do well , thou shall be accepted , and if thou doest not well , sin lyeth at the door . ] Again ( saith God by the mouth of Moses ) Behold , I set before you this Day a Blessing and a Curse . A Blessing , if ye obey ; and a Curse , if ye will not obey . That is the form of making Covenants betwixt God and man every where throughout the Scripture : and according to the fulfilling or not fulfilling of the Condition , the Righteous Iudge of all the world proceeds to sentence . Which that we may not so much as doubt of , He ( by a merciful Anthropopathia ) is pleased to speak like one of us . I will go down now and see , whether they have done altogether according to the cry of it , and if not , I will know . There is an expression of God to Eli ( 1 Sam. 2. 30. ) which shewes his will sometimes is either not absolute , or not immutable . I said indeed that the House of thy Father should walk before me forever . But now the Lord saith , Be it far from me . Which words do not argue any ficklenesse in his Will , but demonstrate his Promise to have been conditionall : there was an [ If ] impli'd , though not expressed , and so it appears by the very next words . This is also the style that is used in the New Testament . If thou shalt confesse with thy mouth the Lord Iesus , and shalt beleeve in thine heart , &c. thou shalt be saved . From whence it followes , that if thou shalt not confesse with thy mouth , nor beleeve in thine heart , &c. thou shalt be damn'd . If we forgive not men their trespasses , neither will your Father forgive your trespasses . If we suffer , we shall also reign ; if we deny him , he also will deny us . I will cast her into a bed , and them that commit fornication with her , into great tribulation , except they repent ( Rev. 2. 22. ) If ye beleeve not that I am he , ye shal dye in your sins , Joh. 8. 24. In a word , the very end of Christs coming into the world , was to save us from our sins , ( Mat. 1. 12. ) to redeem us from all iniquity . ( Tit. 2. 14. ) He came to deliver us indeed out of the hand of our enemies , but to the end that we might serve him in holinesse and righteousnesse all the daies of our lives . ( Luk. 1. 44. 45. ) Now the end ( we know ) is the prime condition , the greatest requisite of all : which to neglect without repentance , is the true Cause of condemnation : for so runs the sentence of our Saviour ( Mat. 25. 41. ) Depart from me ye cursed into everlasting fire . Why ? for what Reason ? He gives the true reason in the next verse , ( not because ye were Reprobated by an absolute Decree ; not because ye were ordain'd to be vessels of wrath by a meer irrespective and inexorable will , but ) because I was hungry and ye gave me no meat , because I was thirsty and ye gave me no drink . ( Which yet they could not have given him , if it had not been given them from above to give . ) From which and a thousand such Texts besides , I do thus state the matter betwixt me and my self . That no man is infinitely punisht by an unavoidable necessity , but for not doing his Duty ; nor because he cannot , but will not do it . Impossibility is not a sin , and therefore no man is punisht for not doing that , which it is impossible for him to do . It was the cruelty of Adonibezek , to cut off mens Thumbs , and then to make it their task to gather up meat under the Table . A greater cruelty in Pharaoh to require a Tale of brick , where he gave no straw . Whereas the master we serve , will render to every man according to his works . With him there is no respect of persons . But whatsoever a man soweth , that shall he reap . And therefore let us not sin , under pretence that all we do is by an absolute Decree : ( an opinion brought , amongst other Merchandise , out of Turkie into Christendome , and would be rooted out in the next Reformation ) for every such sinner is his own worst Satan , he seeks out death in the errour of his way , and puls upon himself Destruction with the works of his hands . Other proofs out of Scripture , ( and perhaps , to some , more convincing ) will be found interweaved in my followlowing proofs . 23. I must next confirm this truth by Reason ; and because this Reason will be manifold , I will make it my endeavour to be brief in each . Whereof the first shall be taken from the nature of punishment , which ( as before I signified ) does praesuppose a sin ; sin does imply a breach of Law ; and this again does imply at once , a rational and a voluntary agent . Which seems to me to be the Reason , why God is not offended with the Cruelty of the Bear , or with the Pride of the Peacock , or with the Theevery of the Fox . This is the reason , why the Earth does not sin by breeding Thornes and Thistles against its primitive Institution . For the ground cannot be punisht , and was not cursed for its own , but for Adam's sake . ( Gen. 3. 17. 18. ) And lastly , this is the Reason , why the Tower of Siloe was not Damn'd for committing murder . Man is an Agent very capable of a Law , and so of sin , and so of punishment ; and is therefore punisht , not because he could not , but because he could help it , by that goodnesse of God which would have led him to Repentance , if he had not despis'd the riches of his goodnesse . Man is punisht because he would sin , and not because he could not but sin . 24. My second Reason is taken from the nature of a Covenant ; which ever implies a Condition : now when the first Covenant was broken , God immediately made a second ; not with a part , but with all mankinde . And this is observable in the Title of our Gospel ; [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] which though we render the [ New Testament ] we might better render the [ New Covenant , ] which cannot be without Conditions . Heaven and Hell are set before us ; the performance of Faith and Obedience , is that important condition ; without which , as the former will not be had , so cannot the latter be avoided . 25. My third Reason is taken from the unlimited Generality whereby Promises and Threats , Rewards and Punishments , Exhortations and Dehortations , are exhibited to all . The Gospel is commanded to be preached to all ; and it is published in writing , that all might read and beleeve ; Baptisme , Repentance , and Remission of sins are commanded to be offered to all in general , even to them that refuse both the Word and the Preachers . Who when they are refus'd ( and not before ) are to shake the Dust off their feet for a Testimony against them . Now preachings would be vain , and exhortations would be deceitful , if life and death did not depend upon submitting or refusing to be amended by them . 26. My fourth Reason is taken from the Degrees of Damnation . Some shall be beaten with many stripes , and some with fewer ; some shall have a lesse , and some a greater Condemnation . It shall be worse for Chorazin then for Tyre , worse for Bethsaida then for Sidon , worse for Capernaum then for Sodom , worse for the Iewes then for the Ninevites ; which is not because one had a greater Necessity of sinning then the other , but one was guilty of the greater Contempt . Not because God had absolutely Decreed a greater Punishment to the one , but because the one had means of sinning lesse then the other . For our Saviour sayes expresly , that if the mighty works which were done in Tyre and Sidon had been also done in Chorazin and Bethsaida , they would have repented in Sackcloth and Ashes . Which was as much as to tell them , that it was not at all for want of means and mercy on Gods part , but for want of will on theirs , that they did not do what was commanded to be done . And therefore our Saviour did upbraid them , because they repented not , ( Mat. 11. 20. ) which he could not have done , had it been impossible for them to have repented . Our blessed Saviour was too pitiful , and of too sweet a disposition , to jee●… a poor Creature for being such as God made him , or for being such as he could not but be , whether by fatal , or by natural infirmity . We esteem it an ill nature to upbraid a stammerer for not speaking plain ; nor is any man reproached for being naturally , but wilfully blinde ; nor for being born deaf , but for being like the Adder that stoppeth her ears . He that bindes my feet , and then invites me to come to him , intends me nothing for entertainment but a salted Sarcasme , or bitter Iest ; for if he were serious , he would set my feet at liberty , that I might come in good earnest ; and not say to me , as we say to a Childe that is fallen down , [ Come hither to me and I will lift thee up . ] And yet this Mr. Calvin is fain to say , ( having been first of all ingaged in that opinion ) That so many nations of men together with their infants were involved without remedy in eternal punishment , by the fall of Adam , for no imaginable reason , but that so it seemed good in the sight of God : and being pincht with that Text ( Ezek. 18. 23. ) Have I any pleasure at all that the wicked should die , and not that he should return from his waies and live ? he is fain to say , That God wils not the Death of a sinner so far forth as he wils his Repentance . Which experience teacheth us he doth so will , as not to touch his heart that he may repent . Which is all one as to say , He wils it so , as to command it ; but he does not will it so , as to leave it possible : ( that is ) he wils it in shew , but not in reality . Nor do I know any way possible for Mr. Calvin to escape those ugly sequels , but by saying [ that the sinner may repent by the strength and force of Nature , without the touch of his heart by the grace of God , ] which is to shelter himself under the Heresie of Pelagius . Solomon gives us a more rationall accompt , why Wisdome one day will laugh at mens calamities , and mock when their fear cometh ; even because they hated knowledge and did not choose the fear of the Lord . 27. My fifth Reason is taken from the nature of Death , as that does signifie Privation , and as Privation supposes a former Habit. A stone is said to be not alive , because it suffers the Negation of life ; but a stone cannot properly be said to be dead , because it doth not suffer the Privation of life . So that when a man is said in Scripture to be spiritually dead in Trespasses and Sins , he is imply'd by that expression to have been spiritually alive . And no man is damn'd for the Negation , but the Privation of Grace ; because the Negation of Grace would be Gods work , whereas the Privation of it is his own . It having formerly been shew'd , That God doth not punish his own work in man , but man is punisht for his own work ; not for Gods illiberality , but for his own being a prodigal ; not because no Talent was given him , but because he squander'd it away . Sin is properly the Death of Grace ; Death is a privation , a privation is of a habit . So that every sinner had grace , for this very Reason that he hath lost it ; he was alive , for this very Reason that he is dead . He came alive out of Gods hands , but he fals desperately by his own . A man may be dead born , but he cannot possibly be dead begotten ; deprived of life he cannot be in the very Act of his conception . A man can no more be created a sinner , then he can be generated a dead man : which infers the Condition of Gods Decree . 28. My sixth Reason is taken from Christs having bought those very men ( 2 Pet. 2. 1. ) whose damnation did not slumber . ( vers. 3. ) I have proved already , Christ died for all that were dead in Adam , from ( 2 Cor. 5. 14. ) and from several other Texts . Which he could not be truly affirm'd to do , if any one had been past by , by an absolute Praeterition . For that any man doth perish for whom Christ dyed , is from his own sin , and not from Adams , if to free us from Adams it was that Christ died . Which as it hath been already proved , so it may be confirmed from other Scriptures : as from 1 Joh. 2. 2. where he is called the propitiation , not for our sins only , but also for the sins of the whole world . The Apostle foresees and confutes the Heresie of Christs dying only for the Elect , with a not only , but also . He died for Infidels and impenitents , as the whole stream of the Fathers conclude from those words , Destroy not him with thy meat for whom Christ died . And shall thy weak brother perish for whom Christ died ? That this was the Judgement of the primitive Church , I can prove by an Induction , and though I now spare my Reader , yet I shall trouble him hereafter if I am Challeng'd to it . I shall at present refer him to the 31 Article of our Church of England . [ The oblation of Christ once made is a perfect Redemption , propitiation , and satisfaction for all the sins of the whole world , as well Original as Actual . ] I had almost forgot a special Testimony of S. Iohn , who cals the Messias [ the true light which lighteth every man that cometh into the world . ] So that if any man is in the Dark , it is not for want of Light , but because he will not see , ( as S. Chrysostome infers ) which is the very interpretation that S. Iohn himself gives it ( chap. 3. vers. 9. ) This ( sayes he ) is the Condemnation , that light is come into the world , and men loved darknesse rather then light , because their Deeds were evil . Sure that which is the Reason of their Condemnation , was the Condition upon which they were determin'd to be damn'd : then which I know not what can be said either more plainly , or more convincingly of any subject whatsoever . 29. My seventh Reason is taken from the conditional Decrees of temporal Death , and other temporal punishments ; which are so evidently Conditional , as I cannot beleeve any Creature will deny it . For the Denuntiations of Destruction to Nineveh , and of certain death to Hezekiah , do put this quite out of all scruple : for the first was not destroyed , and the second did not die , at that determinate time when God had threatned they should . Of which no reason can be given , but that Gods Purposes , and Decrees , and Threats were conditional , on supposition of their Impenitence he threatned to destroy , and therefore on sight of their Repentance he promis'd to preserve . And from hence it is natural to argue thus . Is God so merciful to bodies ? and is he lesse merciful to souls ? Does he decree temporal Iudgements conditionally , because he is pitiful ? and will he decree Eternal ones absolutely , meerly because he will ? Is he so unwilling to inflict the first death , and will he shew his power , his absolute power in the second ? Did he spare the Ninevites in this life , because they were penitents ? and will he damn them in the next , because they were Heathens , by his peremptory Decree ? Is he milde in small things , and severe in the greatest ? Is there no other way to understand those Texts in the 9. to the Romans , then by making those Texts which sound severely , to clash against those that sound compassionately ? Is it not a more sober and a more reasonable Course , to interpret hard and doubtful Texts by a far greater number more clear and easie , then perversly to interpret a clear Text by a doubtful one , or an easie text by one that 's difficult ? which is to shew the light by the darknesse . Or if some Texts have two senses , if some Texts are liable to many more , must we needs take them in the worst ? and that in meer contradiction to the universal Church ? If I had no other Argument against an absolute Reprobation , this one were sufficient to prevail with me , That that Father of mercies and God of all consolation , who spareth when we deserve punishment , did not determine us to punishment without any respect to our indeservings . He that had mercy upon wicked Ahab meerly because of his Attrition , did not absolutely damn him before he had done either good or evill , before the foundations of the world were laid . He doth not afflict willingly , nor grieve the children of men , ( Lam. 3. 33. ) much lesse doth he damn them for his meer will and pleasure . When God doth execute a temporal punishment , upon such as already have deserv'd it , he comes to it with reluctation , ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) and therefore cals it his * strange work , a work he loves not to be acquainted with , a work which he doth sometimes execute , because he is Iust ; but still * unwillingly , because he is compassionate . And he therefore so expresses it , as we are wont to do a thing we are not us'd to , and know not how to set about , [ How shall I give thee up , Ephraim ? how shall I deliver thee , Israel ? how shall I make thee as Admah ? how shall I set thee as Zeboim ? Mine heart is turn'd within me , my Repentings are kindled together . I will not execute the fiercenesse of mine anger , for I am God , and not man . ] Now that God doth professe to afflict unwillingly , and many times to repent him of the evil which he thought to do unto his people , is a demonstrative argument of his Conditional decrees in things Temporal , and by a greater force of Reason in things Eternal . 30. My eighth Reason is taken from the little flock which belongs to God , and the numerous herd , which belongs to Belial . Which would not have been , if they had both been measur'd out by a most absolute Decree . For when it pleas'd the Divine goodnesse to suffer death upon the Crosse for all the sins of the world , ( the every drop of whose bloud had been sufficiently precious to have purchased the Redemption of ten thousand Adams , and ten thousand worlds of his posterity ) he would not yeeld the major part unto his Rival Rebel , the black prince of Darknesse ; reserving to himself the far lesser portion ; and all this irrespectively , meerly because he would . He would not absolutely determine such a general Harvest of Wheat and Tares , as freely to yeeld the Devil the greater crop . He would not suffer his Iustice so to triumph over his Mercy , who loves that his Mercy should rejoyce against Iudgement . It was not for want of a new Instance to shew his Power , or his Iustice ; for they were both most eminent in the great Mysterie of Redemption . Much greater Instances and Arguments then an Absolute Decree ; as I could evidently shew , if I were but sure of my Readers patience . My ninth Reason is taken from the Reprobation of Angels , which was not irrespective , but in regard to their Apostasie , as is and must be confessed by all who place the object of Reprobation in massâ corruptâ . For the overthrowing of which tenent ( in all the Sublapsarians ) Dr. Twisse himself does thus argue . Si Deus non potuit Angelos reprobare , nisi ut contumaces , ergo nec homines nisi ut in contumaciâ perseverantes . De Praedest . Digres . 4. § 4. c. 2. 31. My tenth Reason is taken from the Absurdities which have , and still must follow , if Gods eternall decree of mans misery is not conditional but absolute . And those absurdities are discernible , by this following Dilemma . Let Dives be suppos'd to be the man that is Damn'd . It is either because he sins , or meerly because God will have it so . If for the first Reason , [ because he sins ] then sin is the Cause of his Damnation , and consequently before it . From whence it followes , that Dives is not Damn'd meerly because God will have it so ; but that God will have it so , because he sins . ( Which plainly shewes the Conditional Decree . ) But if it be said that it is for the [ second Reason , meerly because God will have it so ] then that absolute Decree to have it so , doth either necessitate him to sin damnably , or it does not . First , if it does , then how can Dives be guilty of that thing , of which Gods absolute Decree is the peremptory Cause ? Or how can that be guilt , which is necessity ? ( Dives could as little have cherisht Lazarus , as the Tower of Siloe could have spared the Galilaeans , if his will had been no more free , then that Tower had a will . ) And secondly if it does not necessitate him to sin damnably , then Dives who is Damn'd might possibly have not been damn'd . From whence it follows , That Dives is not Damn'd absolutely , but in regard to his sins . ( Which had they not been his choice , they had not been his , but his that did choose them . And it is a Contradiction to say , a man chooses any thing without a free will , or by an absolute necessity , which is , whether he will or no . ) Besides ; if God did absolutely decree the end , which is Damnation , and consequently the means , which is final impenitence ; these Absurdities would follow . First , it would be a Reprobates duty to be damn'd . And to endevour his salvation would be a sin . Because 't were striving against the stream of Gods absolute Will . If all men are to choose , and withall to execute the will of God , and that it is Gods will the greatest part shall be damn'd ; it will then be a duty in the greatest part of men , to go industriously to Hell . And to do good will be a vice , because it tends Heaven-wards , and so to the Crossing of an absolute irreversible Decree . Which since I have considered , I have lesse wondred then I was wont , at the conclusion of Carpocrates , that the very worst of Actions are out of duty to be performed . And that the soul shall be punisht with its imprisonment in the body , untill she hath fill'd up the number of her iniquities ; according to that Text Mat. 5. 29. Which we call Iniquities , but they Duties . And so indeed they would be , if every thing in the world ( the means as well as the end ) were absolutely ordain'd , and by consequence effected by God ( blessed forever ) who can ordain nothing but good . And such sin and Hell must be [ exceeding good ] if they could possibly be ordain'd by as absolute a decree , as the Heavens and the earth , the water , and the air , of which God said , they are very good . Secondly , Gods Revealed will being that all should repent , and his Secret will being that very few shall ; it followes thence , That it is his will that his will should not be done . And that God hath one will which is the same with the Devils ; and that when a Reprobate saies in the Pater noster [ thy will be done ] he vehemently prayes for his own Damnation . Which things , as they were falsly objected in France against S. Austin , so Prospers way to excuse him , was to make protestations against any such Tenent , as unconditional Reprobation . He sayes the very things in his Masters vindication , which I have said in my own . And cals the sequels of that opinion which he disowns ; most sottish blasphemies , and not only prodigious , but Devilish lies . But he denies not that such ill consequences will follow upon the bold assertion of irrespective reprobation , which he does therefore very distinctly and very earnestly disclaim . And he doth so much speak the very minde of S. Austin , that he seems sometimes to speak out of his mouth too : it being hard to say , whether the Answers to the Objections of Vincentius do truly belong to the Master or to the Scholar , they being inserted in both their Works . And that which is called Prospers by Vossius , is ascribed to S. Austin by Ludovicus Lucius . If I have made any unfriendly or injurious inference , I will instantly retract it upon the least conviction that it is so . But truly the Reasons which I have given , have serv'd to confirm me in my adhaerence to my second Inference . Which I yet farther prove by the the remaining votes of Antiquity . For though my former Citations are all to this purpose , yet I will not repeat them , but adde some others , ( perhaps more fully and indisputably ) to the number . 32. * And first I will set down the Confession of Mr. Calvin , That the Schoolmen and Ancients are wont to say , [ God's Reprobation of the wicked , is in praescience of their wickednesse ] but he professes to beleeve ( with one more modern ) that God foresaw all future things , by no other means , then because he decreed they should be made , or done . Nor ought it ( saith he ) to seem absurd , That God did not only foresee , but by his will appoint the fall of Adam , and in him of his posterity . The Ancients , he confessed , were quite of another minde , but because he addes [ dubitanter ] and would have it thought that S. Austin was for his turn , I will set down some of their words , and begin with Austins . 33. No man is chosen unlesse as differing from him that is rejected . Nor know I how it is said [ that God hath chosen us before the foundation of the world ] unlesse it be meant of his praescience of faith and good works . — Iacob was not chosen that he might be made good , but having been seen to be made good was capable of being chosen . If S. Austin was so distinctly for Conditional Election ( and in those very works too , which he afterwards writ as very sufficient to confute Pelagius ) he was infinitely rather for Conditional Reprobation . As any man knows that knows any thing of him ; and may be seen in the same book to Simplician . Esau would not , and did not run . For if he had , he had attained by the help of God ; unlesse he would be made a Reprobate by a contempt of his vocation . It seems unjust that without the merits of good or evil works , God should love one , and hate another . Wicked men had no necessity of perishing from their not being elected ; but they were therefore not elected , because they were foreseen to be wicked through their own wilful prevarication . God foresaw that they would fall by their own proper will , and for that very reason did not separate them by election from the sons of perdition . God is the creator of all men , but no man was created to the end that he may perish , 34. I have given the more Testimonies out of Prosper , because he is known to have been the Scholar and vindicator of S. Austin . And to produce their suffrages is to imply all the rest . They having been the only Ancients whom their contentions against Pelagianism made to speak sometimes to the great disadvantage of their own opinion : as they do not stick to confesse themselves . And we ought in all reason to take that for their Iudgement , which we finde delivered by themselves by way of Apologie and vindication . But though I need not , I will adde some others . He therefore brought the means of Recovery to all , that whosoever perisht might impute it to himself who would not be cur'd , when he had a Remedy whereby he might . Even they that shall be wicked have power given them of Conversion and Repentance . God's love and hatred arises from his praescience of things to come , or from the quality of mens works . If the day is equally born for all , how much rather is Jesus Christ ? — When every man is call'd to a participation of the gift , what is the reason , that what God hath equally distributed should by humane interpretation be any way lessen'd ? * The fountain of life lies open to all . Nor is any man forbid or hindred from the right of Drinking . Let D. Twisse himself be heard to speak in this matter , and that against Piscator ( both Antiarminians ) Damnatio est Actus Iudicis , & procedere debet secundum justitiam vindicativam : at ne vestigium quidem Iustitiae apparet in Damnatione Reproborum . ( He speaks of absolute irrespective Reprobation which Piscator set up ) Nam justitia neminem damnat nisi merentem . At esse reprobum , nequaquam significat mereri Damnationem . Sola Damnatio peccatoris splendere facit Dei Iustitiam . Twissus in vind. Gr. de Praed. l. 1. Digr. 1. § . 4. p. 57. 35. Time and paper would fail me , and sufficient Patience would fail my Reader , if I should make repetition of all I finde to my purpose . For whatsoever hath been spoken by the Fathers , of universal Redemption , doth Diametrically oppose the irrespective Reprobation . And to reckon up their verdicts in that behalf , were to ingage my self and my Reader in a new Ocean of employment . I hope the account that I have given of my belief in this matter is a sufficient Apologie for my belief , and may at least excuse , though not commend me . Rather then offend any man who takes me upon Trust to be unsound in my principles , I have made this excuse for being orthodox . And do humbly desire to be forgiven if I still adhaere to that Doctrine , which by Scripture , and Reason , and the Authority of my teachers , I am verily perswaded is the truest and the most safe : ( to wit , ) 1. That man himself is the Cause of his sin . 2. That sin is properly the Cause of its punishment . And by consequence , 3. That man is the procurer of his own Misery . And by consequence , 4. That Reprobation is a Conditional thing . Not decreed by God Almighty to shew his absolute power , but to shew his power in the exercise of his Iustice . Not Determin'd before , but because of his praescience . Nor without regard or respect , but in Relation to sin , in foresight , and hatred , and requi●…al of it , as of an injury ; on which Damnation is praeordain'd , by way of Recompence and Revenge . And therefore the last day is call'd a day of Iudgement , as well as of perdition . And the Judge himself is called the Lord God of Recompence . And when the Lord Jesus shall be revealed in flaming fire , it shall be to take vengeance on them that know not God , and that obey not the Gospel of Jesus Christ . Now that which is the motive to the taking of vengeance , was also the motive to the making of the Decree . He who therefore takes vengeance , because they obey not the Gospel of Christ , did for the very same Reason , Decree to take it . Whi●…h to me is Demonstration that the Decree is Conditional . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 36. I have nothing now of Duty that lies upon me to be done , but that I descend to the second ground of my Belief . But for the love of Charity and Reconcilement , I will endevour to take a Course of making some Composition with my Dissenters . If they will but come up to my most Reasonable Demands , we will not strive about words and phrases ; so small a thing shall never part us . I will swallow the word [ Necessity , ] so I may take it down with a grain of salt . I will say with Mr. Whitaker ( in his 4. Article at Lambeth ) That they who are not praedestin'd to salvation shall be necessarily Damn'd ( but ) for their sins . ( as he himself speaks . ) I allow my self to be no wiser then Bishop Andrews , ( the strings of whose books I am not worthy to untie ) who interprets Necessariò , not by an absolute Necessity , but by a Necessity which followes sin . They shall be damn'd for their sins ; that is , for that very Reason , because they have sin'd , not for that only Reason , because they are not praedestin'd . And because that Reverend , ( I know not whether more learned , or Saintlike ) Man , allow'd himself to be no wiser then all the Fathers and Schoolmen that went before him , he thought 't was fit to abstain from [ such {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] such new phrases and waies of holding forth and making out the Ancient Doctrines of the Church ; and therefore in stead of [ necessity ] to say [ without doubt . ] And for my own part , I desire to be no deeper , and to speak no better language , then all the Fathers of the Church ( who have gone to Heaven with those opinions , for which I am Censur'd by some to Hell , ) I choose to say [ a Conditional , not an absolute Necessity . ] 37. If I may guesse ( without censure ) at the Cause of other mens mistakes , by that which once was mine own , I shall ascribe much of it to the vulgar misconception of Gods praescience or foresight . Which being constant and infallible , seems to give a necessity to all events , which are the objects of that praescience . And this must certainly be the reason , ( I at least must so conjecture , who can think of no better , and did my self once stumble upon this very stone ) why Mr. Calvin will have Gods praescience to succeed his praeordination . The ground of which error does so border upon Truth , as to lessen the wonder why men of good parts should so frequently mistake it for that truth it self , on which it borders . ( And does unluckily verifie the Italian Proverb , Troppo confina la vertù col vitio , ) Gods praescience indeed doth imply a necessity , which it is mistaken to have effected . And again necessity is not by every body distinguisht , as by the Admirable Boethius : ( to whom I owe my greatest light in this particular . ) for if it were , I beleeve many others might be converted , as I have been . But before I mention , ( much lesse insist on the Distinction ) I shall choose to say something in preparation to it . It is briefly this . 38. That the knowledge of the Eternal far transcending all motion and succession of time , does abide in the simplicity of its present being ; beholding all past and future things in his simple knowledge , as just now done . And therefore Boethius will have it call'd not Praescience , but Science . Not Praevidence , but Providence : which doth not change the natures and proprieties of things future , but considers them as they are , in respect of himself ; which is as they shall be , in respect of Time . For as the knowledge of things present doth import no Necessity on that which is done ; so the foreknowledge of things future layes no necessity on that which shall be : because whosoever either knowes or sees things , he knows and sees them as they are , and not as they are not . Gods knowledge doth not confound things , but reaches to all events , not only which come to passe , but as they come to passe : whether contingently , or necessarily . As ( for illustration ) when I see a man walk upon the earth , and at the very same instant , the Sun shining in the Heavens , I see the first as voluntary , and the second as natural . And though at the instant that I see both done , there is a necessity that they be done ( or else I could not see them when I do ) yet there was a necessity of one only , before they were done , ( viz. the Suns shining in the Heavens ) but none at all of the other , ( viz. the mans walking upon the earth . ) The Sun could not but shine , as being a natural agent ; The man might not have walked , as being a voluntary one . Upon which it followes , 39. There is a twofold necessity . Whereof one is absolute , and the other on Supposition . The Absolute is that , by which a thing must be moved when something moves it . The Suppositive is that , by which a man shall be damn'd if he die Impenitent . The latter necessity ( though not the first ) does mightily well consist both with the liberty of man's will , and God's Conditional Decrees . E. G. I am now writing , and God foresaw that I am writing , yet it does not follow that I must needs write ; for I can choose . What God foresees must necessarily come to passe , but it must come to passe in the same manner that he foresees it . He foresees I will write ; not of necessity but choice ; so that his foresight doth not make an absolute and peremptory Necessity , but infers a Necessity upon Supposition . ( We must mark , in a Parenthesis , how great a difference there is betwixt the making , and the inferring of a Necessity . ) Whatsoever I do , there is an Absolute Necessity that God should foresee ; yet God foreseeing my voluntary Action does not make it necessary , but on supposition that it is done . If all things are present to God , ( as indeed they are ) his foresight must needs be all one with our sight . As therefore when I see a man daunce as he pleases , it is necessary that he do what I see he does ; but yet my looking on does not make it necessary ; So Gods foreseeing that man would sin , implyed a certainty that so it would be , but did not make it an absolutely necessary or involuntary thing . For that a thing may be certain ( in respect of its event ) and yet not necessary ( in respect of its cause ) is no newes at all to a considering person , who will but duly distinguish : Gods Omniscience from his Omnipotence , and his Foresight from his Decreè , and infallible from necessary , and spontaneous from voluntary , and that which follow's as a Consequence only , from that which follow's as a consequent . If I may judge by those errors which I convince my self to have been in , when I was contrary minded to what I am , I see as many mistakes in other men arising from the misfortune of confounding those things which I just now distinguisht , as from any one unhappinesse that I can think of . And from all that I have spoken upon this last subject , it seems inevitably to follow , that a suppositive Necessity , and none else , is very consistent with a free and contingent Action . Whilest I see a man sitting , it is necessary that he sit , but upon supposition that I see him sitting . His posture is still a voluntary contingent thing . For he sate down when he would , and may arise when he pleaseth . ( but still with a proviso of God's Permission . ) I desire to be taught what is , if this is not , exact speaking , viz. That God by his prohibition under penalty makes my Disobedience become liable to punishment . And by his Decree to permit , or not hinder me , he leaves me in the hand of mine own counsel , and so in the state of peccability , that I may sin and perish if I will . So that by his praescience that I will sin he hath no manner of influence or causality upon my sin ; which infers my destruction to be entirely from my self . I am a little confident , that whosoever shall but read Boethius his fifth book , and reading shall understand it , and understanding shall have the modesty to retract an error , he will not reverence the 4. Section of the 23. chapter of the 3. book of Institutions , because it is Mr. Calvins , but will suspect Mr. Calvin because of that Section . The Question there is , [ Whether Reprobates were praedestined to that corruption which is the cause of Damnation ] To which he answers with a [ Fateor ] I confesse that all the sons of Adam , by the expresse will of God , fell down into the misery of that condition in which they are fetter'd and intangled . And a little after he professeth , that no accompt can be given , but by having recourse to the sole will of God , the cause of which lies hidden within it self . And that we may not think he speaketh only of the posterity of Adam , he telleth us plainly in the close of that Section , that no other cause can be given for the defection of Angels , then that God did reprobate and reject them . In this place I would aske , Was the Angels Defection or Apostasie their sin , or no ? if not , why were they reprobated and cast into chaines of darknesse ? and if it were , how then is God's Reprobation not only the chief , but the only Cause of such a sin ? This is the sad effect of being enslaved to an opinion , and of being asham'd of that liberty which looks like being conquer'd . I beleeve the love of victory hath been the cause of as many mischiefs as have been feigned to leap forth from Pandora's Box . Whereas if every one that writes , would but think it a noble and an honourable thing , to lead his own pride captive , to triumph over his own conceitednesse and opiniastrete , and to pursue the glory of a well natur'd submission ; there is perhaps hardly an Author of any considerable length , but might think he had reason to write a book of Retractations . And sure it will not be immodesty for a young man to say , That many old men might have done it , with as much reason as S. Austin . 40. But as I have learnt of Boethius ( that most excellent Christian , as well as Senator ; and profound Divine , as well as Philosopher ; who lived a Terror to Heresie , and died a Martyr for the Truth ) to distinguish of Necessity ; so have I learn't from other Antients , to distinguish better of God's will , then I was wont to do before the time of my Retractation . First , I distinguish ( with S. Chrysostome ) of a first and second will . Gods first will is , that the sinner should not die , but return rather from his wickednesse and live . His second will is , that he who refuseth to return receive the wages of iniquity . Secondly , I distinguish ( with Damascene ) of an antecedent and a consequent will . The antecedent is that , by which he wils that every sinner should repent . His consequent is that , by which he preordaineth the Damnation of the impenitent . Which distinction is not made in respect of Gods will simply ( in which there cannot be either prius or posterius ) but in respect of the things which are the object of his will . For every thing is will'd by God so far forth as it is good . Now a thing consider'd absolutely may be good or evill , which in a comparative consideration may be quite contrary . E. G. To save the life of a man , is good ; and to destroy a man , is evil , in a first and absolute consideration . But if a man secondly be compared with his having been a murderer , then to save his life , is evil ; and to destroy it , good . From whence it may be said of a just Iudge , that by his antecedent will he desires every man should live ; but by a consequent will decrees the death of the Murderer . And even then , he doth so distinguish the murderer from the man , that he wisheth the man were not a murderer . Whom he condemns as murderer , and not as man . For whilest he hath a will to hang the murderer , he hath a merciful woulding to save the man . He doth not hang the man , but only because he is a murderer . And ( if it lay in his power ) he would destroy the murderer , to save the man . Both the one and the other is not an absolute , but a conditional will . He would save the man , ( with an ) [ if ] he were not a murderer . And doth destroy the murderer ( with a ) because he is a Malefactor . Just so , God's antecedent will is , that every man would repent that they may not perish . It is his consequent will , that every one may perish who will not repent . Both the one and the other is respective and conditional . Thirdly , I distinguish ( with Prosper ) of an inviting and revenging will . The inviting will is that , by which all are bidden to the Wedding Feast ; his revenging will is that , by which he punisheth those that will not come : Or fourthly , I distinguish ( with reverend Anselme ) of the will of God's mercy , and of the will of his Iustice . It is the will of his Mercy , that Christ should die for the sins of all ; but 't is the will of his Iustice , that all should perish who come not in to him , when they are called , or who only so come , as not to continue and persevere unto the end . 41. All these Distinctions come to one and the same purpose , and being rightly understood , as well as dexterously used , do seem to me a Gladius Delphicus , sufficient to cut asunder the chiefest knots in this Question . For the first will of God may be repealed , whereas the second is immutable . Which is the ground of that Distinction betwixt the Threats and Promises under God's Oath , and those other under his Word only . Of which saith the Councel of Toledo , Iurare Dei est , à seipso ordinata , nullatenus convellere . Poenitere verò , eadem ordinata , cùm voluerit , immutare . When he is resolv'd to execute his purpose , he is said to swear ; and when it pleaseth him to alter it , he is said to repent . For there are some Decrees of God which ( being conditional ) do never come to passe ; as he thought to have done an Evil of punishment unto Israel , which yet he did not . Exod. 32. 14. And the reason of this is given us from that distinction before mentioned . Which also serveth to reconcile many seeming repugnances in Scripture . For when it is said , that God repenteth ( 1 Sam. 16. 35 ) it is meant of the first nill ; and when it is said he cannot repent ( 1 Sam. 16. 29. ) it is meant of the second . In respect of the first , we are said to grieve , to quench , to resist the Spirit of God , ( 1 Thes. 5. 19. ) but when it is said , who hath resisted his will ? ( Rom. 9. 19. ) it is meant of the second . God's Mercy is above and before his Iustice , and therefore that is his first will , that all should be saved and come to the knowledge of the Truth ( 1 Tim. 2. 4. ) but yet so , as that his Iustice is not excluded by his Mercy , and therefore that is his second Will , that so many should be damned as hated knowledge and did not choose the fear of the Lord . ( Prov. 1. 29. ) The will of his Mercy , that all should live , is from nothing but his goodnesse ; whereas the will of his Iustice , that some should die , depends upon something in the Creature . ( So that both parties may be gratified , they that are for the dependence , and the independency of his Will . ) That the Reprobate is invited , is from the mercy of God's Will ; but that he is punished for not accepting , is from the obliquity of his own . In respect of the first , it is the man that refuseth God ( Ier. 8. 5. ) But in respect of the second , it is the God that doth reprobate man . ( Rom. 1. 28. ) The free Love of the Creator is the only motive to his first will ; but man's ingratitude and rebellion is his impellent to the second . The first shewes him a tender and compassionate Father ; the second speaks him a righteous and an impartial Iudge . Both proclaim him a powerful and a provident God . Now can any Distinction be better chosen , can any word that is aequivocable be more safely understood , can any Opinion ( of God's will , or mans ) be more rationally , or more warily , or more religiously entertain'd , then that wherein God's Mercy doth greet his Iustice ? and wherein his Love doth kisse his Power ? I appeal to any man living , whether this be an Error , or if it is , whether it is not a very safe one ; and if it is so , whether it is not a very small one ; and if so safe , that no body can suffer by it ; if so smal , that no body can see it ; whether the Author of this Appeal is not very excusable , both for not being able to see his own Eyes , nor to see his own Error with other mens . As much as in me lies , I would live peaceably with all men . With those especially , who when I speak unto them thereof , make them ready to battle . And in order to that Peace , I desire them to lay this one thing to heart . That as , if I were as they , I would quit my Opinion ; so , if they were as I , they would not long keep their own . CHAP. IV. 42. HAving proved hitherto , that Sin is really the cause of Punishment , that Man is really the cause of Sin , and therefore that Man is the grand cause of Punishment , ( as being the cause of the cause of his Damnation ) intending thereby to secure my self against the errors and blacker guilt of the Manichees , the Marcionites , the Stoicks , and the Turks , who do all affirm ( some directly , some by necessary consequence ) That God's absolute Will is the cause of sin , and man's only the instrument ; the second part of my Task is to be an Advocate for the pleading and asserting the Cause of God too ; and that against the Opiners of the other Extreme , to wit , the Pelagians and the Massilienses ; who , to be liberal to Nature , do take away from Grace ; and to strengthen the Handmaid , do lessen the forces of the Mistresse . And though I think the latter to be the milder Heresie of the two , it being lesse dangerous to ascribe too much goodnesse to the Power of Nature , ( which very power is undoubtedly the gift of God ) then the very least Evil to the God of all Grace , ( and this according to the Judgement of the Synod at Orange , which pronounced an Anathema upon the first Heresie , whereas it did but civilly reject the second ) yet in a perfect dislike and rejection of this latter Extremity , as well as of the former , my second Principle is this . That all the good which I do , I do first receive ; not from any thing in my self , but from the special Grace and Favour of Almighty God . Who freely worketh in me , both to will , and to do , of his good pleasure , Phil. 2. 13. 43. That I may not be suspected of any secret Reservation within my self , in the laying down of this Principle ; I will endevour to speak out , and make my Reader my Confessor , by revealing the very utmost of what I think in this businesse . I beleeve , that no man can come to Heaven any otherwise then by Christ ; nor to Christ , unlesse it be given ; ( that is , unlesse the Father draw him . ) First the Father loves the Son ; next he loves us in the Son ; then endowes us with his Spirit ; so endow'd he elects us ; so elected he praedestines us ; so praedestin'd he will glorifie us ; by crowning his Gifts and Graces in us . I say his Graces , because they are not acquired by us , but infus'd by him . Nor so properly given , as lent us . Lent us as Talents , not to hide , but multiply . We owe it wholly to God , not that he gives us his his Grace only , but that he gives us the grace to desire his Grace , as well as to use it to the advancement of his Glory . And we are to thank him , as for all other mercies , so for this also , even that we have the Grace to thank him . So far am I from that Pelagianism whereof I have wrongfully been accused , ( I beseech God not to lay it to my Accusers charge ) that I have never lain under any the least Temptation to any degree of that Heresie . No , no more , then Fulgentius , or Prosper , or S. Austin himself . It not only is , but ever hath been my assertion , That as we cannot spiritually be nourished unlesse the Father of Mercies doth reach out unto us the Bread of Heaven ; and as we cannot take it when it is offered , unlesse he give us the hand of Faith ; so cannot we possibly desire to take it , unlesse he gives us our very appetite and hunger . We cannot pant after the waters of life , unlesse he give us our very thirst . He stirs us up , when we are sleeping , that we may seek him ; and shews himself , when we are seeking , that we may finde him ; and gives us strength , when we have found him , that we may hold him fast unto the end . There is no good thought arising in us , unlesse suggested by his preventing Grace . No nor increasing , unlesse strengthned by his subsequent Grace . No nor consummate , unlesse perfected by his Grace of perseverance . If I am better then any man , it is God that makes me differ . Every good gift is from above , and cometh down from the father of lights . And therefore he that will glory , let him glory in the Lord , saying with the Psalmist , not unto us O Lord , not unto us , but unto thy name give the praise . 44. Having thus secur'd my self from giving the Will of Man a sacrilegious Liberty ; I must withall provide , that I be able to answer the Objection of the Marcionites ; which Tertullian could not do , but by asserting the liberty of the Will . Which Grace doth correct , but not destroy . Grace doth strengthen , but not compell . Grace doth guide , but not necessitate . Grace makes able to choose good , but not unable to refuse it . Marcion objected thus . If God is good , and praescient of all the Evil which is to come , and withal able to prevent it , why did he suffer mankinde to fall ? why did he not hold him fast by irresistible Grace ? Tertullian answered , That God made man in his own Image , and that in nothing more lively , then in the liberty of a Will . And to that it is to which his fall must be imputed . But ( saith Marcion ) Man ought to have been made of such a frame , as not to be able to fall away . Marry then ( saith Tertullian ) Man had not been a voluntary , but a necessary Agent . ( which is as much as to say , a Man should not have been a Man . ) Nor could have been a right object of Reward and Punishment . 45. Before I venture on any rational , or Scholastical way of arguing , I must first enlighten my self out of some clear places of Scripture . Amongst which there is none that seems more proper , then that of S. Paul to the Philippians . Workout your salvation with fear and trembling . For it is God which worketh in you , both to will , and to do , of his good pleasure . He bids them work , because God worketh , which they needed not have been bid to do , if God had workt after a physical irresistible manner . That they might not be betray'd into a yawning reliance upon their being superacted to the working out of their salvation , he bids them work it out with fear and trembling . ( as our Saviour bids us , Strive to enter in at the strait Gate , because many shall strive , and shall not enter . ) which they needed not have done , had their salvation been ( not only certain , but withall ) a necessary unavoidable thing , and so inconsistent with choice and option . But the Apostle tels them ( in the next verse ) that it is God which worketh in them , not only to do , but to will , and to do ; by his preventing Grace he worketh in them to will ; by assisting Grace he worketh in them to do : by neither so irresistibly , but that they must work it out themselves too ; and that not only with expectation and hope , but with fear and trembling . God worketh in us to will ( saith the Apostle ) not without , or against , but according to the nature of that very will with which he made us . Grace doth not destroy , but establish , and strengthen , and perfect Nature . Shall we say that we do a thing without liberty and choice , because God worketh in us to will and to do ? ( that is ) to do it by choice and option ? is the liberty lost , because it is guided and enabled to do that which is good ? If I can do all things through Christ that strengthens me , then can I ( through him ) both refuse the evil , and choose the Good . Which would not be choice , if it were whether I would or no . And so it would be , were I unable to resist it . ( as I shall shew by and by in the open confession of D●… . Twisse , whose Favourers cannot be angry with one that speaks his language . ) I can do all things through him that strengthens me , ( saith the Apostle ) now to strengthen , is not to necessitate . For then to strengthen would be to weaken . Because to necessitate or compel with an irresistibility , is to vanquish , and over-master ; not to give strength , but rather to take it away . Again , our Saviour is said to tread down Satan under our feet . To what end doth he tread the Serpent down , but that we may have the freedome to trample on him ? and though he doth it with his own feet , yet it is under ours . This liberty and freedome of the regenerate will , is at once expressed and expounded in those words of the Psalmist , I will run the way of thy Commandements , when thou shalt set my heart at liberty . To which is agreeable that of our Saviour , and the truth shall make you free . It being a great absurdity ( in the opinion of Tertullian ) that a man should have his happinesse forced on him by God Almighty . So far is God from prostituting his Blessing , by such a controlling of the will , and such an ob●…ruding of the object , as makes the object unavoidable , that he doth not only offer and propose it to his peoples choice , but desires them also to choose it . I call heaven and earth to record this day against you ( saith God by Moses ) that I have set before you Life and Death , blessing and cursing . Therefore choose life , that thou and thy seed may live . But choose we cannot , if God works in us irresistibly ; as I will farther prove by Reason . * That is properly called irresistible , which is of such an over-ruling and prevailing force , that a man cannot withstand it , although he would . ( And thus Dr. Twisse hath well defin'd it ) Upon which it followes , that to choose irresistibly , is a contradiction in Adjecto . For it is to will a thing whether one will or no . He that saith , God worketh in us to choose irresistibly , doth say in effect , He so worketh in us , as that we cannot choose but choose . Which is as much as to say , not only that we do , what we cannot do , but that we therefore do it , because we cannot do it . He that cannot choose but choose , doth choose because he cannot choose . Which is as bad as to say , that the thing is necessary , because it is impossible . To make this plain to my plainest Reader , I will shew the legality of my deduction by these degrees . First , he that is wrought upon by God ( to believe , obey , or persevere ) irresistibly , cannot possibly do otherwise ( then beleeve , obey , or persevere . ) Secondly ▪ he that cannot possibly do otherwise then he doth , cannot possibly choose but do what he doth . Thirdly , he that cannot choose but do what he doth , doth clearly do it whether he will or no . Fourthly , he that doth beleeve , obey , or persevere , whether he will or no , doth do it by as evident undeniable Necessity , as that by which a stone tends downward . ( Which tendency of the stone , though it is spontaneous , yet is it not voluntary , and as it is not by violence , so it is not by choice neither . ) Fifthly , he that willeth to beleeve , obey , or persevere , whether he will or no , doth do it by a Necessity , by which a stone tends upwards , when it is thrown . ( Which tendency of the stone is so far from voluntary , that it is not spontaneous . It is not only an irrational , but an unnatural thing . ) and besides implies a contradiction in a voluntary Agent , which cannot take place in an involuntary stone . For to say , a man willeth to obey or beleeve , whether he will or no , is to say he willeth it either without his will , or against his will , or else not having a will at all . Which is as bad as to say , that he must needs will it because he cannot any way possible . I know not any trick imaginable to escape the odium of these Absurdities , unlesse by denying the definition of irresistible . Which were not to escape , but to commute absurdities . And not only the authority of Dr. Twisse , but the very force of the word would cry it down . And so little is my deduction in a capacity to be blamed , that Doctor Twisse saith expresly of irresistibility , it hath no place in the act of willing . And though he pleadeth for a Necessity which he will have to follow Gods operation upon the Soul , yet he will have that Necessity to be no other , then what may very well agree with the liberty of the will . So that if that Doctor , in that his skirmish with Arminius , had not confounded a necessity with a certainty of event , and used that word in stead of this , his Antagonist and He ( in that particular ) must needs have wrangled into Friendship . For Arminius denieth the irresistible working of Grace upon the Will , and so doth Dr. Twisse . Again Dr. Twisse affirmeth , that the liberty of the will doth agree with the working of Grace upon the Will , and so doth Arminius . And therefore I hope for no hard usage from such as are haters of Arminius , whilest I say the same things with them that hate him . 47. Me thinks the principal Ground of my mistakes heretofore in this businesse , ( if I may be allowed to passe a conjecture upon my self ) is the misapprehension of certain Texts , the cause of whose misapprehension is the illogical confounding of two things , which though they look like one another , are yet exceedingly different . E. G. from [ Ezek. 26. 27. Cant. 1. 14. 1 Ioh. 3. 9. I will cause you to walk in my Statutes , &c. Draw me , we will run after thee . Whosoever is born of God cannot sin , because he is born of God , and the like ] many conclude that Gods working upon the wils of his Elect , is by such a physical immediate immutation of their wils , as doth not only produce a certain , but a necessary effect . And being forgetful ( rather then ignorant ) to distinguish necessity from certainty of events , they call that necessary which is but certain and infallible , and so ( through hast or inadvertency ) they swallow down the Error of irresistible Grace ; using the word irresistible in stead of efficacious . And this is a second inadvertency begotten of the first ; as commonly one error loves to draw on another . Now because a fallacy undiscerned in the praemises cannot possibly be discover'd by gazing only on the Conclusion , ( just as an error in the first Concoction is hardly mended in the second ) I must mark out the difference betwixt infallible and necessary , before I can usefully distinguish betwixt effectual and irresistible . 48. Infallible properly is that , that cannot erre , or be deceived . That is properly Necessary , which cannot but be . The first relates to the perfection of the Knowledge of God , but the second to the Almightinesse of his will . The first is properly applyed unto the object of God's foresight , ( and though 't is otherwise used , yet 't is by such a Catechresis , as I humbly conceive to be a stone of stumbling . ) But the second more precisely unto the object of his Decree . The first is consistent with those contingent events , to which the second is Diametrically opposed . E. G. That I am now writing is but contingent , because I do it upon choice . Yet Gods foreknowledge of this my writing from all Eternity did infer that this my writing would infallibly come to passe . This event is contingent , for I can choose ; but yet infallible , for God cannot erre . This contingent therefore doth infallibly come to passe , not by way of a consequent , but by way of consequence . My writing being not the effect , but the object only of God's Omniscience . Which is , in order , before the Act. God foresees a contingent will contingently come to passe , and therefore we infer it will infallibly come to passe , because he foresees it who is infallible . So that his praescience is a consequent of the thing 's coming to passe ; and its infallibility of coming to passe is inferr'd from his praescience only by way of consequence . It is one thing to follow as the effect of a Cause , in order of Nature ; and quite another , to follow as the sequel of an Antecedent , in way of Argumentation . The short and plain upshot of all is this . The precious vessels of Election do very certainly and infallibly persevere unto the end , and that by reason of God's omniscience which cannot be deceived ; but not of necessity and irresistibly , by reason of his omnipotence which cannot be frustrate nor defeated . What God foresees shall come to passe shal infallibly come to passe , and that because he cannot erre who is omniscient . ( On the other side ) what God decrees shall come to passe must come to passe of necessity , because he cannot be resisted who is omnipotent . 49. Hence it is easie to distinguish betwixt the other two things , which have been so often , and so unhappily confounded ; I mean sufficient , effectual , and irresistible , applyed to Grace . 1 Sufficient Grace is that , which possibly may produce that effect for which it is given . 2 Effectual is that , which certainly will . 3 Irresistible is that , which necessarily must . That which is irresistible doth carry away its object to what it pleaseth , like a mighty Torrent , by indisputable force , malgre the greatest opposition that can be made , and therefore cannot take place in the elections of the will , which ceaseth to elect after the nature of a will , in case it be made to do any thing whether it will or no . ( as hath already been shew'd from no lesse a concession then that of Doctor Twisse . ) But that which is only effectual is quite another thing , and doth prevail upon the will not ineluctably , but infallibly . It doth so strongly and effectually incline the will , at such critical opportunities , and by such congruous means , as that the will doth very certainly and undoubtedly assent . But it doth not so irresistibly and compulsively necessitate , as to take away the freedome and possibility of assenting , by making it do what it doth , even whether it will or no . 50. I discern the Truth of this distinction with greater ease , by having alwaies in my prospect the very great difference betwixt the generical notion of acting or taking , and the specifical notion of willing or choosing . God indeed ( if it please him ) can by his absolute power over his Creature , make him act this thing , or take that thing , by ineluctable Necessity , and whether he will or no . But then that acting is not volition , and that taking is not choice . For the very word choice cannot be apprehended but it must carry along with it a sound of freedome . Optio must be optimorum , and so duorum at least . It is of two things or more , that we choose the best , whether in reality , or in appearance . And this liberty of the will , by which we choose , being acknowledged on all sides , ( as well by Mr. Perkins and Dr. Twisse , as by Bellarmine and Arminius , as every man knows that hath but read and compar'd them ) that famous {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of a twofold Necessity , the one of coaction , and the other of infallibility , ( being built upon a manifest and grosse mistake both of the word Necessity , and the word Infallibility , ) seems to me to be serviceable to no other end , then to cover a wound , which 't is impossible to cure . But admit of that distinction of a twofold Necessity , or admit a Necessity be twentifold , yet still it ceaseth not to have the nature of a Necessity . If it is absolutely Necessary that I must go to London , it doth not cease to be Necessity , because I am drawn rather then driven . Coaction and infallibility , if they do both imply an absolute and peremptory Necessity , ( and so by consequence an irresistibility , and so by consequence are opposed to the elective faculty of the Will , ) it is no matter how they differ in their syllables and their sounds . Shall I declare my Iudgement then , ( although in weaknesse , yet in sincerity ) how freewill is necessary to the choosing of good , to which , without Grace , it is altogether insufficient ? My judgement is , that it is necessary , not as a Cause , but as a Condition . Not as that , by vertue of which , we can do any thing that good is ; but as that , without which , we cannot choose it . God's Grace alone is the cause of the good , but man's will is as really the instrument of the choice . We can do good , as God's Engines , without a will ; and so did Balaams Asse without a Reason . But we cannot choose good , without a freewill , as that Asse could not possibly understand what she spake , without a Ratiocination . This seems to me to be as plain as the light . And now I speak of the light , ( if my Reader please ) by that light I will make it plain . We know the Sun is the fountain or Cause of light . And light the only means by which we see . But yet the opening of the Eye-lid is a necessary condition , because if I wink , I am dark at noon . And if my Eyelid is held open by such a power as I cannot resist , my Eye in that case cannot choose but see , and therefore cannot choose to see . My sight may be with delectation , but not properly with that which is call'd election . Thus if a man be never so much delighted in doing good , but ( by reason of necessity ) cannot possibly but do it , it is God that chooseth that good , and the man doth only act it . I say God chooseth , by a catachrestical way of speaking , meerly the better to shew my thoughts . For though God did choose to make a world , and one world , because it was in his power to have made many worlds , or none at all ; yet I conceive it absurd , to say that God did choose to be good , or that he chooseth to do good , ( in opposition to evil ) because he is good , and doth good by an absolute necessity ; he cannot choose to be , or to do , any otherwise . And so he loves , but doth not choose it . For if that were true speaking , it would be as true speaking to say , that God doth will his being and doing good whether he will or no ; or that he cannot choose but choose . Which is sure very childish untoward speaking . Only he chooseth to enable us to do it , because he can choose , whether he will so enable us , or not . When he giveth us his Grace , he hath the power to withhold it ; when he continueth his Grace , he hath the power to withdraw it ; therefore doth he choose both to give and to continue it . The goodnesse of his essence is not arbitrary and elective , but spontaneous and natural . Whereas the goodnesse of his effects in all his Creatures is not naturally necessary in respect of him , but arbitrary and elective , meerly depending upon his choice and pleasure . For he gave us our goodnesse when we would , and may take it away when he pleaseth . To understand this the better , and to hold it the faster in my understanding , 51. I must carefully distinguish betwixt spontaneum ( that which is of its own accord ) and voluntarium , ( that which is freely and upon choice . ) The first is agreeable to inanimate creatures , the second only to rational . That is properly oppos'd to violence , but reconcilable with necessity , to which this is oppos'd . E. G. A stone tends downwards by a natural , and necessary , and spontaneous motion . It tends downwards of necessity , because it cannot but do so . And yet spontaneously , because it doth it without violence , and of its own accord . But yet that motion is not voluntary , nor doth the stone choose that kinde of tendency ; because it could not refuse it , as not being furnisht with the liberty of a will . Thus when I made my entrance out of the womb into the world , I did not choose to go forwards , because I had not the power to stay behinde . I did it as a spontaneous , not as a voluntary Agent . But now that I am capable either of virtue , or of vice , and do pursue the one , in refusal of the other , I do it not only in a spontaneous , but in a voluntary manner . We have the perfect character of a voluntary Agent in that admirable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the Son of Syrach . The Lord left man in the hand of his Counsel ; if thou wilt , to keep the Commandements . He hath set fire and water before thee ; stretch forth thy hand unto whether thou wilt . Before man is life and death , and whether him liketh shal be given him . I dare not ( like Marcion ) be more inquisitive , why God made man with such a freedome of willing or nilling , then why he made the hand with those two Muscles , whereof the one doth move to the taking of a thing , and the other , to the throwing of it away . 52. Having spoken all this in order to the clearing of resistibility of the working of Grace in God's Elect , I think I cannot do better then to apply my reasoning to two examples ( at least as much of it as shall be needfull ) whereof one must be the Protoplast before his Fall , and the other must be one of his posterity whom we are very well assur'd to have been one of God's Elect. Adam was made in a state of Innocence , and ( God not requiring any impossibilities , as brick without straw ) had grace enough to have performed a most adaequate obedi●…nce to God's Command . Which if he had not resisted , how could he have sin'd ? and if that measure of Grace was lessen'd before he sin'd , how was the taking away of Grace any punishment of his Fall ? or how was he then in the state of innocence ? If he was not , then was he sinful before he sin'd . God doth not take away his Grace , unlesse to punish the abuse of it . But Adam did not abuse it before he sin'd ; and by our Saviour's Rule [ To him that hath shall be given ] God would rather have given him more , then have taken away any . From whence it followes , that though the working of Grace in the heart of Adam was so strong and so perfect , as to enable him to stand , and that in no lesse then ●… state of Innocence , yet was it also so resistible , as to suffer him to fall , and that into no lesse then a state of perdition . And although he had the favour to be rais'd again in some measure , yet it was not to that Innocence from whence he fell . So that as to his first Covenant , and his first pitch of perfection , his Fall was not only total , but final too . And indeed I would know , why our Saviour hath told us , that from him that hath not shall be taken away even that which he hath , if it is not for this reason , because he hath lavisht out his talent , and hath resisted that power of doing well which was offer'd him . Sure there is no better arguing then ab actu ad potentiam . Man can resist , because he doth . And I may wonder , as well as Grotius , why such men are not confuted by their own experience , who say that Grace in the elect is unresistible , unlesse they will deny themselves to be of the number of the elect . David hath Grace to have done better then he did in the double matter of Uriah , but he resisted it with a witnesse , and that for some moneths together . He was a vessel of election ; how then did he resist the Grace of God , so as to fall into those damnable and killing sins , in which , if he had been snatcht away , he had perished irreversibly ? it was not without Grace , ( for he was one of the Elect ) nor by its concurrence , ( for God was not guilty ) it was therefore against the working and means of Grace . Indeed if God did his utmost , such as David could never sin . Or if they could , it would argue God to be conquer'd either by man , or Devil . Unlesse we should say , that such omnipotent Grace doth come , and go , and come again , after the measure that God is willing a man should sin and repent , and sin again . And therefore it is evident , that God Almighty , in his Elect , doth shew the congruous efficacious Power , but not the irresistibility and Almightinesse of his Grace . Sure David ( and Solomon ) did fall from Grace , by resisting it , in both acceptions of the word Grace ; ( as it is taken for gracious living , and as it is taken for the favour of God ) and this invincibly conclusible even from that very answer which is wont to be alledged for irresistibility . For they say that God had decreed the Repentance and return of David , and that therefore he could not die , until he had repented . Which is spoken by them for this reason , because if David had not repented , he must have perisht . Which yet he could not have done , if he had continued in the state of Grace . 53. If against this it is excepted , That though a vessel of Election may fall damnably from Grace , yet he cannot finally , this is unworthy for a Sch●…lar to speak , or hear ; for who ever was so silly , as to say or think , that the precious vessels of Election can fall away finally ? this is not answering the argument , but forsaking the Question . The Question is , whether the Grace of God doth work irresistibly in the Elect ? not , whether or no it brings them to a most certain and infallible degree of blisse . ( For they that dispute against the first , affirm the second , ) Grace is proved to be resistible in Gods Elect by such examples as David . And to that it is answer'd , he could not so resist as to fall away finally . Which is first a skipping from the first Question to the second , and secondly , it is to say ( what no man living doth gainsay ) That such as persevere unto the end can never fall away finally . A grosse identical proposition , which doth not only betray the weaknesse of that opinion which it asserteth , but doth establish the Truth of this very cause which I am pleading . For it confesseth , that Grace is resistible , and only denies that it is finally resisted . David was able to resist it , but he did not resist it unto the end . And every technical Grammarian can distinguish the Act which is imply'd in the Participle , from the Aptitude which is couched in the Adjective in bilis . But ( to hasten towards the conclusion of my Readers sufferings ) there is also a final as well as total resisting of such a Grace as is sufficient for the attainment of Glory . For ( not to speak of those men who resisted and sinned against all the means that could be used , Isa. 5. 4. and who alwaies resisted the holy Ghost , Act. 7. 51. and who would not be gathered , after never so many essays , Mat. 23. 37. ) how many Christian professors are now in Hell , who when they were Infants were fit and suitable for Heaven ? Shall not I spare Nineveh , in which are above 120000 souls , which cannot distinguish betwixt the right hand and the left ? Ion. 4. 11. God speaks there of Heathen Infants , toward whom his Bowels did yearn within him , and that upon the Impendence of but a temporal destruction . But I speak here of Infants born and baptized into a membership of the Church . How many are there of such who in their harmlesse Nonage were babes of Grace , and yet have outlived their Innocence , so as at last to be transformed into vessels of wrath ? I will shut up this Paragraph with the words of Tertullian . Saul was turned into a Prophet by the Spirit of holinesse , as well as into an Apostate by the spirit of uncleannesse . And the Devil entred into Judas , who for some time together had been deputed with the elect . And with the saying of S. Augustine , That if the regenerate and justified shall fall away into a wicked course of living by his own will and pleasure , he cannot say , I have not received , because he hath wilfully lost that Grace of God which he had received , by that will of his which was at liberty to sin . And how exactly that Father doth speak my sense of this businesse , I leave it for any one to judge who shall consult him De praed. Sanct. l. 1. c. 14. De bono Persev . l. 2. c. 1. & 6. & l. 2. c. 8. & 13. And I would very fain know , whether the lost Groat , the lost Sheep , and the prodigal Son , do not signifie ( in our Saviours Parables ) that a true beleever may be lost , and being lost may be found , and again become a true beleever . Which is as much as I desire to prove the thing under consideration . CHAP. V. 54. HAving evinced to my self ( and that is all that I pretend to ) First , that my will of it self is inclinable to evil ; and that , secondly , of it self it is not inclinable to good ; and that , thirdly , it is inclined by the singular and special operation of Grace , to the refusing of evil , and to the choosing of good , and that therefore in the fourth place , that singular Grace doth not work so irresistibly as to compel an unwilling will , but yet so strongly as to heal a sick one ; not so necessitating the will of God's elect , as that inevitably it must , but yet so powerfully perswading , as that it certainly will , both believe and obey , and after repentance persevere unto the end ; I should in civility to my Reader conclude his Trouble , if I were sure that some men would not call it Tergiversation ; and if I were not obliged by those papers , which have been so frequently , s●…falsly ( that I may not say so maliciously ) transcribed , and are threatned to be laid very publiquely to my charge , ( and which I plead in the defence of this mine own publication , which I should never have ch●…sen upon such a subject , as I have least of all studied , and am least delighted in of any other ) to remonstrate the utmost of what I think in these matters . For I do stedfastly beleeve ( what I also asserted in that extemporary Discourse , which was the innocent cause of this unacceptable effect ) That ▪ Gods Decree of Election from all eternity , was not absolute and irrespective , but in respect unto , and in praescience of some qualification , without which no man is the proper object of such Decree . And this I prove to my self from these waies of Reasoning . 55. First , I consider with my self , that there is no salvation but only to such , as are found to be in Christ Iesus , in the day of Death and of Iudgement . Which no man living can be , unlesse he be qualified with such conditions , as without which it is impossible to be so found ; ( such as are Faith , and Obedience , and Repentance , after sin , bringing forth such fruits as are worthy of Repentance , and perseverance in weldoing unto the end . ) That God will save none but such , is all men's Confession . And that he saves none but such whom he decrees to save , is every whit as plain . Therefore none but such are the object of such Decree . For if he decreed to save any without regard or respect to their being such , he might actually save them without regard or respect to their being such . Because whatsoever is justly decreed , may be justly executed as it is decreed . But it is granted on all sides ( as I suppose ) that God will save none except such as are found to be in Christ with the aforesaid qualifications ; and therefore it should be agreed on all sides , that he decreed to save none but such as they . And what is that but a respective and conditional Decree ? made in intuition of our being in Christ , and of our being so qualified to be in Christ ? So that although our election is not of works , but of him that calleth , yet good works are required as a necessary condition , though utterly unworthy to be a cause of our election . Nor can it be without respect to the condition of the Covenant , that the Covenant is made , and the promise decreed to be fulfilled . 56. Secondly , I consider , that the Decree of the Father to send the Son to be a second Adam , was in respect and regard to the backesliding of the first Adam . Without which it was impossible that the Son of God should have been sent to be the Saviour of the world . And the decree of God Almighty to save the first Adam , was in regard of and respect to the meritoriousness of the second Adam . For God adopteth never a childe , nor doth acknowledge him for his own , so as to give him eternal life , unlesse it be for the sake of his only begotten Son . First God pitied a woful world , then he loved what be pitied , next he gave his own Son to save what he loved , and upon the condition of beleeving in his Son , he gave it a promise of eternal life . For so beleeving is interposed betwixt love and life , in the 3. of S. Iohn vers. 26. God so loved the world , that he gave his only begotten Son , that whosoever beleeveth in him , should not perish , but have everlasting life . From this Text it appeareth , that God loved the world before he gave his Son to it ; for therefore gave he his Son , because he loved it . But it was not a love by which he loved it to life everlasting ; for with such love he only loved it in his Son . And the world is not capable of such a love without the condition of beleeving . It was therefore in praescience of our beleeving in Christ , that God elected us to life eternal . For Christ is not only the means , ( as some affirm ) but the meritorious cause , and the Head of our Election . Christ was foreknown , 1 Pet. 1. 2. and we in him , Rom. 8. 29. Christ was praedestin'd , and we by him , Eph. 1. 5. 57. Thirdly , I consider , that there must be a Difference before there can be an Election . Love indeed is an act of favour , but Election is properly an act of Iudgement ; a preferring of the better before the worse . They that say God Elected such a number of men without the least intuition of their qualifications by which they are differenced from the reprobated crew , do speak illogically ( to say no worse . ) how much safer is it to say , That because such men as are in Christ by Faith are better then such as are out of Christ by Infidelity , therefore those are taken , and these are left ? Nor doth this derogate from God , or arrogate to man , to say , he chooseth his own gifts , any more then it doth , to say , he crowns them . For God doth give us the advantage of our being in Christ , as well as choose us for that advantage . First he giveth us his Son , next he giveth us his Grace whereby to enable us to believe in his Son , and so beleeving he doth elect us . So that here is no matter for man to boast on ; he having nothing which he hath not received , no not so much as his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is God that makes the difference , as well as God that chooseth . And it seems this very argument from the Nature and Use of the word Election , did prevail with S. Austin and Oecumenius . S. Austin saith expresly , that Iustification precedeth Election ; and his reason is , because no man is elected unlesse he differ from him that is rejected . 58. Fourthly , I consider , that the whole Tenor of the Scriptures , in the Iudgement of all the Fathers , who are best able to understand them , teacheth no other Praedestination , then in , and through Christ , which is respective and conditional . First the Scripture gives us none but conditional promises , such as , If any man keep my saying , he shall never taste Death . Whatsoever a man soweth that shall he reap . And we shall reap if we faint not . If any man will hear my voice , and open the doore , I will come in to him , &c. Nay even the very Texts which are wont to be urged for irrespective Election do seem very precisely to evince the contrary . For when God is said to praedestine according to his good pleasure which he had purposed in himself , the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rendred good pleasure , doth not signifie the absolutenesse , but the respectivenesse of his will . For it relateth to something in which God is well pleased , and that is Christ . It being impossible for God to please himself with mankinde , or for men to be acceptable and well pleasing to God , any otherwise then in him , of whom it was said , This is my beloved Son in whom I am well pleased . Besides , all those Scriptures which do●… teach universal Grace , and Redemption , ( which I suppose hath been proved in the prosecution of my first Principle ) do seem to me most clearly to inferre a respective and conditional Election . For if it is true , that Christ did offer up himself , not only sufficiently , but intentionally for all ; if he did earnestly desire that every one would come in , upon the preaching of his Word , and receive the benefit of his Death and Passion ; if his warnings were not in jest , and his invitations serious ; if [ depart from me ye cursed ] was therefore foretold , that every one might beware and not obtrude himself upon that sentence ; if he is unwilling that any one should be caught in the Serpents snare , who shewes to all ( without exception ) a certain way to escape ; if ( as S. Austin speaks ) he is desirous not to strike , who bids us look to our posture , and stand upon our Guard ; if ( as S. Austin speaks again ) he shews his power to punish none but only those that refuse his Mercy ; and would not damn any one without respect to sin , who gave his own Son to die for all ; then his refusing of the Goats in respect of that which makes them differ from Sheep , infers his Election of the sheep , in respect of that which makes them differ from Goats . And I have made the more haste to make this Inference , because as the respectivenesse of Election needs not otherwise to be proved then by the respectivenesse of Reprobation ; so they are both taken for granted , upon the supposition of Christ's having dyed not only sufficiently , but intentionally for all . Towards which ( having discoursed so largely of it already ) I will only offer this one consideration which meets my pen as I am writing , and even obtrudes it self upon me to be delivered . It is briefly this . That since our Saviour upon the Crosse , did very heartily pray , even for those very homicides , and parricides , and Deicides that Kill'd him , we have no reason but to beleeve , That he laid down his life even for them that took it away ; and that he dyed for all for whom he prayed . And yet we reading of their Murders , but not of their Repentance , I should be loth to tell my people , that those crucifying wretches , were precious vessels of Election , ( in complyance with that opinion , that Christ died only for the Elect ) lest they should comfort up themselves in the most ●…rimson sins that can be named ( like some in the world ) as well consisting with their pretensions to the Kingdome of Heaven . And yet in my shallow Iudgement , ( which because it is shallow , I do submit to those of deeper and profounder reach , how dogmatically soever I may seem to have spoken in many places of this Discourse ) I say in my shallow Judgement , Christ dyed for all for whom he prayed ; and he prayed for them that curst themselves . His bloud be upon us ( said they ) and yet ( said he ) Father forgive them . He made his Murderers Execration become his prayer . He took the poyson out of their Curse , and made it wholsome for them . He wished , as well as they , that his bloud might be both upon them and upon their children ; but in his own most merciful , not in their barbarous and cruel sense ; for they meant the guilt , He the benefit of his bloud ; and would have it ●ight on them , not to accuse , but cleanse them . And yet I dare not affirm , that they were all a portion of God's Elect. 59. Lastly , I consider , that the main stream of the Fathers doth run this way . And not to trouble my Reader with such a Catalogue of particulars , as I gave in before , for a Conditional Reprobation , ( which yet I think were very easie upon a very smal warning ) I will content my self at present to prove what I say from the confessions of Beza , and Doctor Twisse . First Beza in his Comment upon Rom. 11. 2. rejects the Judgement of the Fathers , because they are not ( as he would have them ) for the absolute , irrespective , unconditional way . And Dr. Twisse confesseth , that all the Ancients , before S. Austin , did place the object of God's Election in Fide praevisâ . At which S. Austin was so far from being any way displeased , as that ( with very great reverence to their Authority ) he made it appear to be an innocent and harmlesse Tenent . He affirmed that all the Fathers , who lived before himself , agreed in this , That the Grace of God is not prevented by humane merits . Which one profession he thought sufficient for the asserting of the free Grace of the Divine praedestination . To which saying of S. Austin , because I finde that Dr. Twisse doth very readily subscribe ; I ought in reason to be secured from any very hard censure , because I am not an affirmer of humane merits , much lesse do I place them in a precedency to Grace . 60. I conclude with a desire of so much liberty of conscience , as to beleeve with S. Paul , That God is a respecter , not of * Persons , but of * Works . That my sins are perfectly and entirely mine own . And that if I do any thing that is good , it is not I that do it , but the Grace of God that is in me . Yet so , as that I can do all things through him that strengthens me . And who doth so strengthen as that I may do them , but not so force me as that I must . In this , and every other thing , I have been long since taught by Vincentius Lirinensis , ( whom I shall ever observe to the utmost of my Discretion ) ▪ To opine with the most , and most Iudicious , rather then with the fewest , and least discerning . Opinionastrete is a fault , but Fallibility is none . If my Teachers are in the right , they have knowledge enough to make me moderately instructed ; if they are anywhere in the wrong , they have authority enough to make me pardonably erroneous ; if I have not perspicacity to comprehend them as they deserve , it seems they have Depths enough to prove , I am Invincibly ignorant . The End . ERRATA'S . PAg. 2. lin. 19. read extemporary Discourse , p. 10. l. 30. r. and doth so move , p. 11. l. 10. dele upon , l. 12. for of r. to mine own , p. 17. l. 15. f. sure r. here . p. 19. l. 8. f. preposition r. proposition , l. 25. after look adde for , p. 21. l. 19. f. unworthy r. worthy , p. 23. l. 4. after ret●…rn to adde that , p. 24. l. 25. f. Joh. 4. r. Joh. 8 , p. 33. l. 18. after we adde may , p. 44. l. ult. r. Gallorum , p. 45. l. 4. after id . r. ibid. p. 53. l. 30. f. aequivocable r. aequivocal , p. 60. l. 19. f. Cant. 1. 14. r. Cant. 1. 4. l. 29. f. efficacious ▪ r. effectual , p. 61. l. 4. f. Catechresis r. Catachresis , p. 71. l. 5. f. eleget ●… elegit . Notes, typically marginal, from the original text Notes for div A54833e-240 Ecclesiasticus 3 , 21 , 22 , 23. Rom. 2. 6. Notes for div A54833e-3260 Joh. 8. ●… . Rev. 12. 10. 9. 11. Joh. 8. 14 , 44. Episc. Winton . in Iud. de art . Lamb . Rom. 11. 33. Psal. 36. 6. The two Principles or Grounds of my Belief in this businesse . Sic proponam , sic asseram , ut verita●…i quae nec fallit , nec fallitur , semper inhaream , sempe●… obediens consentiénsque reperiar . Fulgent . ad Monim . l. 1. sub init . Nec inest iis quae de libero arbitrio Patres quidem & Neoterici asseruerunt , ea quam olim non nulli putant impietas , si haec rite modò accipiantur , & sicut ipsi scriptores ea accipi voluerunt . Apud Cassand . consult . p. 130. In praefat. ad Vind. Grat. p. 3. Gal. 6. 1. Prov. 19. 3. L. 3. c. 23 § 6. p. 324. L. 3. c. 24. § 13 p. 333. L. 1. c. 18. § 4 ▪ ☜ p. 71. L. 1. c. 17. § 12. p. 66. ☜ L. 1. c. 17. § 5. p. 64. L. 1. part . 1. Digr. 10. c. 1. § 4. p. 125. ☜ Ibid. § 12. p. 140. ☞ ☞ In serm. de Prov. c 5 &c. 6. & sic citatur l. 2. part . 1. p. 36. L. 1. c. 18. § 1. p. 68. ☞ ☞ L. 2. part . 1. p. 142 , 143 , 147 , 148 , &c. ☞ The first Principle Proved by Scripture . Praedestinare Deum homines ad peccata , aut poenas , in S. Scripturis non dicitur , sed eos ad vitam aeternam praedestinare dicitur , quos v●…care decernit . Grot. in Riv. Ap. Disc. p. 52. Quatuor priores Articuli Lambethani sunt de Praedestinatione , & Reprobatione , quarum illa significatur Rom. 11. 33. haec Psal. 36. 6. Epis. Wint. de Artic. Judi●… . Psal. 81. 13. Isa. 5. 3 , 4. Ezek. 18. Vers. 2 , 29. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 〈◊〉 . in . c. 1. 〈◊〉 Eph Homil. ●… . p. 1036. Augustir . 〈◊〉 . 6. Tertull. adversus Mar. l. 1. c. 1. Duos D●…os adf●…rt tanquam duas Sy●…plegadas naufragii sui . Quis iste Deus tam bonus , ut ab illo malus ●…iat ? ibid. c 23. Ibid. c. 26. Jam. 1. 13 , 14. 1 Cor. 10. 13. Terent. in Eunuch . Jam. 1. 15. Ps. 106. 29. Vide Cornel. Agrip. de vanit . scient. Dan 9. 7. Eccles. 7. 29. Proved secondly by Reason . Hocker Eccl. Polit. l. 1. Eph. 1. 11. Gen ▪ 1. 31 ▪ * N●…c tamen 〈◊〉 sumus stipites ; ea enim nobis ut v●…limus & possimus concedit . Beza . in Eph. 1. 11. * Bene volumus , non quidem naturâ , sed quia Deus ex malâ voluntate bonam fecit . Ad Philip . 2. 13. * Liberum & sui arbitrii & suae potestatis invenio hominem à Deo institutum ; nullam magis Imaginem & similitudinem Dei in illo animadvertens , quàm ejusmodi status formam . Tertull . advers. Marc. lib. 2. c. 5. see also cap. 6 , 7. Proved by Antiquity § ●…8 . Tametsi Deus ●…reat & conservat Naturam , tamen causa p●…ccati est voluntas malorum viz. Diaboli & impiorum hominum quae avertit se à Deo ad alias re●… , con●…ra mandata Dei . August . Confess . Artic. 9. Aliquos ad 〈◊〉 divinâ potestate 〈◊〉 esse , non solùm non cre●… , sed etiam si sint qui tantum m●…lum cred●…re ve●…int , cum omni detestatione in illis Anat●…ema dicimus . Synod . Arausic . Can. 25. The first Inference . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ammonius in Ioh. 8. Our selves we condemn as the only causes of our own misery . Hook . l. 5. § 72. Proved by Scripture . In the negative . Ezek. 33. 11. C. 18. v. 32. 2 Pet. 3. 9. Rom. 2. 5. Veteris haec Ecclesiae sententia suit , velle Deum conversionem ad salutem omnium , non tantùm genera singulorum , sed singulos generum intelligens . Gerard . Voss. in Pelag. Hist. l. 6. Thes. 2. 1 Tim. 4. 10. 2 Cor. 5. 14. Rom. 11. 32 ▪ 2 Pet. 2. 1. * Gratiam salutarem non existimo conferri omnibus , sed tamen omnibus offerri ; & praesto esse Deum ut conferatur . Episc. Wint. de Artic . Lamb . Omnibus offertur Dei misericordia . Nemo illius expers est , nisi qui renui●… . Bernard . serm. 1. in purif. . Mar. In the Affirmative . Hos. 13. 6. 2 ▪ Pet. 2. 1. Prov. 19. 3. Jam. 1. 15. Rom. 6. 23. Vers. 20. Wisd. 1 13 , 14 , 15 , 16. Proved secondly by Reason . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * Rom. 7. 8. Vers. 13. * Jam 1. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Apud Lucianum dr * Ideo praesciverit , quia decreto suo sic ordinavit . and for no other reason , Nisi quia Deo ita visum est . Cal vin . Instit. l. 3. cap. 23. p. 7. Non percipit se dicere , ea quae vera sunt , eo ipso quòd vera sunt , falsa sint . August . contra Faustum . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Origen . contra Celsim . l. 4. Isido●…us Pelusiota 〈◊〉 , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , respondit , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * Loco superi●…s paulò citato . * Idcirco jurat , ut si non credimus promittenti Deo , credamus salum p●…o salute juran●…i . Hieron. Epist. 46. O beatos nos , quorum causa Deus jurat ! O mise●…rimos si nec juranti credimus ! Tertul. l. de Poe●…it , cap. 4. * Eccles. 15. 12. 1 Jam. 1. 15. 2 Rom. 6 23. 3 Rom. 6. 2●… . Poterit Deus velle voluntate signi & approbante , ut ●…ono non 〈◊〉 ; interea voluntate beneplaciti statue●…e 〈◊〉 gratiam efficacem negare , ex quo insallibiliter & efficaciter sequetur ut labatur . Twiss. in vind. Grat. l. 1. de praed. § 12. p. 140. Voss. Pelag. Hist. l. 6. Thes. 2. * Quod dicere periculosum , ad aedificationem proferendum est . Tertul. depoen . cap. 5. * Decretum horribile quid●…m fateor , inficiari tamen nemo poterit . Calvin . Instit. l. 3. c. 23. § 7. L. 1. part . 1. § 13. p. 140. Proved thirdly by Antiquity . Ignatius in cp. ad Magnes . p. 53. edit. Usser . Iustin. Martyr . in Apolog. prima pro Christianis pag. 35. edit. Sylburg . 1593. Tertull. contra Ma●…cion . l. 5. c. 24 edit. Iun. A.D. 1597. Lib. 2. cap. 5. 6. Clemens Alex. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 24. edit. 〈◊〉 . vide & Clem. Rom. l. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , cap. 45. Theophil . ad Au●…ol . l. 3 p. 336. edit. Basil. 1555. Origen . tract. 34. in Matth. p. 194. Athanas. orat . de incarn. v●…rbi Dei . T. 1. p. 45. Macarius Homil. 26. p. 230. Homil. 30. p. 53. Basil. Homil. in Psal. 29. p. 80. Ambros. l. 2. de secundâ Interpellat . David . c. 11. Hilarius Diacon . in epist. Pauli in Rom. c. 3. & 9 Idem ad 1 Tim 11. * Ch●…ysost . in 1 Tim c. 2. p. 1556. Idem ad Ephes. c. 1. Hom. 1. p. 1036. Hieronymus advers. Pelagianos l. 2. sub finem . & ad Eph. c. 1. Primosius in 1 Tim. 2. Damascenus l. 2. orth . sid . c. 29. Idem contra Manichaeot p. 375 edit. Basil . 1578. Oecumenius ad 1 Tim. 2. Anselmus in Matth. c. 6. Bernardus serm. 5. in Natal . Dom. Idem serm. 1. in purif. . Mar. Grotius in Rivet . Apolog. Discus . p. 97 , 98. Augustin in lib. de spiritu & lite●â ad Marcellinum c. 33. Idem serm. 38. de Sanctis . * Nihil aliud accipiendum in isto Augustini sermone existimo , quo ad interitum quosdam praedestinatos firmat . &c. Fulgent . ad Monim . l. 1. Prosper ( s●…u August ) ad object . Vic●…n ▪ Artic . 2. & seqq . * Causā Rep●…obationis certum est hanc esse , viz. peccatum in hominibus . Melancthon in locis Theolog. de praedest . Idem ubique ait Perrus Molinaeus in sua anatome Arminianismi . D. Overallus Theol. Cantab. professor de 〈◊〉 Ecclisiae Anglic. &c. cap. 1. Cap. 2 de morte Christi . Artic. 2. Artic. 7. Artic. 31. Calvin . ad Heb. 9. 28. Idem ad Rom. 5. The Total sum of the Citations . The English Reader may be pleas'd to observe , that these last words are translated out of Prosper in his vindication of August●…ne his dearest friend , who is : he only Father ( I can hear of ) whom our Adversaries are willing to be tryed by in this businesse . ( See the Confession of Dr. Twiss. in Vind●…c . Grat. l. 1. Dign . 8. § 4. p. 110. ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plotin. Enn. l. 2. p. 263. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Hierocl {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 258. The second Inference , Explain'd . Proved by Scripture . Gen. 2 17. Chap. 4. v. 7. Deut 11. 26 , 27. Gen. 18. 21. Rom. 10. 9. Mat. 6. 15. 2 Tim. 2. 12. Mat. 1. 12. Tit. 2. 14. Luk. 1. 44 , 44. Mat 25. 41 , 42. Judg. 1. ●… . Rom. 2. 6. 11. Gal. 6. 7. Wisd. 1. 12. Proved secondly by Reason . Gen. 3. 17 , 18. Rom. 2. 4 , 5. Mat. 28. 19. Luk. 24. 47. Joh. 20. 31. Luk. 9. 5. Luk. 12. 47. Cap. 20. v. 47. Mat. 11. 20 , 21 , 23 , 24. Mat. 10. 15. Joh. 3 19. Psal. 58. 4. Calvinus in Institut . l. 3. cap. 23. § 7. Mortem non vul●… Deus , in quantum vul●… poenitentiam . Sed experientia docet , ita eam velle , ut cor peccatoris non ●…angat . Idem in Ezek. 18. Prov. 1. 26. 29. 1 Joh. 2. 2. Rom. 14. 15. 1 Cor. 8. 11. Joh. 1. 9. Cap. 3. v. 19. Jonah 3. 4 , 10. 2 Kin. 20. 5. 1 Kin. 21. 29. * Isa. 28 21. * Lam. 3. 33. Hos. 11. 8 , 9. Exod. 32. 14. Jam. 2. 13. Ineptissimae blasphemiae . Prodig●…osa mendacia . Diabolicus mendacio●…um indiculus . Leguntur apud . Prosp. in Praesat . Respon. ad object . Vinc. * Proved thirdly by Antiquity . Solent veteres &c. & Scholastici in eâ acquiescunt &c. Non aliâ ratione quae futura sunt , praevideat , nis●… quia ita ut fierent decrevit . Calvin . instit. l. 3. c. 23. §. 6. Nec absurdum videri debee , Deum non modò primi hominis Casum & in co posterorum ruinam praevid●…sse , sed a●…bitrio quoque suo dispensasse . Idem ibid. § 7. Nemo eligitur nisi jam distans ab illo qui rejicitur . Unde quod dictum est , [ quia elegit nos Deus ante mundi Constitutionem ] non video quomodo sit dictum , nisi de praescientiâ Fidei & operum pietatis . & mox — Iacobus non electus est ut fieret bonus , sed bonus factus eligi potuit . Augustia . ad . Simplicianum l. 1. quaest. 2. Noluit ergo Esau , & non cucurrit . Sed et si voluisset , & cucurrisset , Dei adjutorio pervenisset , nisi vocatione contemptâ reprobus fieret . Id. in lib. ad Simpl. Num quid iniquitas est apud Deum ? absit . Iniquum enim videtur , ut sine ullis bonorum malorúmve operum meritis , unum Deus eligat , odiátque alterum . Id. in Enchirid. cap. 98. Non necessitatem percundi habue●…unt , quia praedestinati non sunt ; sed ideo praedestinati non sunt , quia tales futuri ex volunta●…iâ pr●…vaticatione praes●…iti sunt . Prosper . ad Galorum cap. 3. edit. Basil. 16●…1 . Illos 〈◊〉 propriâ ipsorum volunta●…e praescivit , & ob hoc a filiis Perditionis nullâ praedestinatione discrevit . Id. idem . ad . cap. 7. Omni●…m quid●…m hominum Deus Creator est , sed nemo ab eo ideo creatus est u●… pereat . Idem . ad object . Vinc. 3. Ideo omnibus opera sanitatis de●…lit , ut quicunque perierit , mortis suae causas sibi ascribat , qui curari noluit , cùm remedium haberet quo posset evadere . Ambros. l. 2. de Cain & Abel cap. 13. Etiam his qui mali sint futuri , datur potestas conversionis & poenitentiae . Hieron. l. 3. adversus Pelagianos . Dilectio & odium Dei vel ex ▪ praescientiâ nascitur futurorum , vel ex operibus . Idem , ad Malach. 1. Si dies aequaliter nascitur omnibus , quanto magis Christus ? — Cum singuli ad donarium vocentur , quid est ut quod à Deo aqualiter distribuitur , humanâ interpretatione minuatur ? Cyprian . Epist. 76. * Patet omnibus fons vitae , neque ab ju●…e potandi qui●…quam prohibetu●… , aut ●…elli u●… . Arnob. Adversus Nat. lib. 2. The sum of all that hath been said . 2 Pet. 3. 7. Jer. 51. 56. 2 Thess. 1. 8. An obvious expedient to reconcile dissenters . Qui non sunt praed●…stinati ad salu●…em , necessario propter p●…ccata condem . nabuntur . Art. Lamb . 4. Atque id necessariò ( si sic loqui placeat ) sed necessitate ex hypothesi , non Absolu â. Id est , ideo quia peccarunt , non autem ideo , quia non sunt praedestinati . Epist. Wint Jud. de art Lamb . The probable cause of the Dissension is a mistake of Gods praescience . The mistake is endevoured to be rectified . Boethius de consol. Philosoph. lib. 5. By the co●…sideration of a twofold necessity in 〈◊〉 . Duae sunt necessitates . Simplex una , veluti quòd necesse est omnes homines esse mortales . Altera conditionis , u●… si aliquem ambulare scias , cum ambulare necesse est . Boeth . de con . Phil. l. 5. Ecclus. 15. 14. And by a right . Application of a twofold Will in the Almighty . Chrysost. in Epist ad Eph. c. 1. Homil. 1. Damascen . l 2. Orth. Fid. c. 29. Prosper . in Respon. ad objec . Vincen . sub finem . Anselmus in Mat. cap. 6. Concil. Tolet. 8. ●… . 2. Rom. 12. 18 The second Principle or Ground of my Belief in this businesse . Explained . Act. 4. 12. Joh. 6. 44. 65. 1 Cor. 4. 7. Jam. 1. 17. 1 Cor. 1. 3●… . Psal. 115. 1. Reconciled with Choice , which is irreconcilable with Irresistibility . Object . 1. Si Deus benus & praescius mali , & potent depellere , cur hominem lab●… passus est ? Resp. liberum & sui arbit●…ii & suae potestatis invenio hominem . & s●…qq . Object . 2. Homoita d●…uit institui , ut non posset cadere . Resp. Ergo bonum suum haberet 〈◊〉 sibi à Deo. E●… bonus aut malus necessitate fuisset inventus , non voluntate . Nec boni nec mali merces iure pensaretur ei . Tertull . advers. Marc. l. 2. c. 5 ▪ 6. 1. Proved by Scripture . Phil. 2. 12 , 13. Liberi arbitrii nos condidit Deus . Nec ad virtutes 〈◊〉 ad vitia necessitate 〈◊〉 . Alioqui ubi necessitas , ibi nec damnatio , nec corona est . Hieron. contra Jovinian . l. 2. Valet liberum arbitrium ad bona , si divinitus adjuvetur ; qued fit , humili●…er petendo & faciendo . August . epist. 89. Psal. 119. 32. Joh. 8. 32. Tertull. loco citato . Deut. 30. 15 , 19. * 46. 2. Proved by Reason . Illud propri●… dicitur ●…resistibile , cui resistere nemo potest , quamvis vellet . Twiss. in praef. ad vin . Grat. §. ●… . p. 31. In act●… vol●…di locum non habet . In loco citato . Ex hujusmodi autem operatione divinâ existit Necessitas offect●…s , cum ips●… libertate voluntatis con sen●…iens . Ibid. The Ground of the opposite mistake removed . By rightly distinguishing betwixt Infallible and Necessary . Betwixt sufficient , effectual , and unresistible . Betwixt action in general , and volition in particular . Betwixt taking and choosing . Betwixt voluntary and spontaneous . Ecclesiasticus 15 13 , 14 , 15 , 16 , 17. A result of the whole in two Examples ▪ Mar. 25. 2●… . And that cleared from an exception . Jonah 4. 11. Saulem tam Dei Spiritus vertit in Prophetam , quàm & malus spiritus postea in Apostatam . Iudam aliquandiu cum electis deputatum postea Diabolus intravit . Tertul. de Animâ . c. 11. Si regeneratus & justificatu●… in ●…alam vitam suâ voluntate relabitu●… , certò is non potest dicere , Non accepi , quia acceptam gratiam Dei suo in malum arbitrio libero amisit . Aug. de Grat & Correp . c. 6. &c. 9. The Decree of Election conditional and respective . Quá gratiâ non nova voluntas creatur , neque invita voluntas cogitur , sed infirma sanatur , depravata corrigitur , & ex malâ in bonam convertitur , ac interiore quodam modo tra●…itur , ut ex nol●…nte volens effi●…iatur , & Divinae vocationi libenter consentiat , &c. August . de grat . & lib. arb. ad Valent . c. 13. Sicut praf●…it , praedestinat , & propterea prae ▪ destinat , quia quale futurum sit , praescit . Mala tantùm prae ▪ s●…it , & non praedestinat . Aug. in Resp. ad calum . Pelag . sub initium l ▪ 6. Hypognostic●…n . Proved by reason , from its being respective of our being in Christ , and of the conditions by which we are so . Eph. 1. 4 , 6. Rom. 8. 39. 1 Cor. 5. 15. And from the nature of Election . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Oecum . apud Episc. Wint. de Artic. Lam. Iud. Non ta●…en Electio praecedit Iustificationem , sed Electionem Iustificatio . Nemo enim eligitur , nisi jam distans ab illo qui rejicitur . Unde quod dictum est , Quia el●…get nos Deus an●…e mundi constitutionem , non video quomodo sit dicendum nisi praesc●…entiâ . August . ad Simpl. 1. 2. Proved by Scripture . Joh. 8. 51. Gal. 6. 7 , 9. Rev. 3. 20. Eph. 4. 9. Aug. in Serm. 28. de Sanct. Idem contr●… 2 epist. Pelag. l 3. c. 2. Idem de sp. & lit. ad Marcell . c. 33. And by Antiquity , from the concessions of Anti remonstrants . Patres hîc nullo modo audiendi , qui ad praevisionem hoc referunt . Beza in Rom. 11. 2. edit. 2. Twiss. in Vin. Gr. l. 1. part . 1. Digr. 8. sect. 4. p. 110. August . de bono persever . c. 19. & 20. Twiss. loco citato . The Conclusion . * Rom. 2. 11. * Vers. 14. 1 Cor. 15. 10. 
A52424	----	Letters concerning the love of God between the author of the Proposal to the ladies and Mr. John Norris, wherein his late discourse, shewing that it ought to be intire and exclusive of all other loves, is further cleared and justified / published by J. Norris. Norris, John, 1657-1711. 1695 Approx. 293 KB of XML-encoded text transcribed from 184 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A52424 Wing N1254 ESTC R17696 11863308 ocm 11863308 50053 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52424) Transcribed from: (Early English Books Online ; image set 50053) Images scanned from microfilm: (Early English books, 1641-1700 ; 503:7) Letters concerning the love of God between the author of the Proposal to the ladies and Mr. John Norris, wherein his late discourse, shewing that it ought to be intire and exclusive of all other loves, is further cleared and justified / published by J. Norris. Norris, John, 1657-1711. Astell, Mary, 1668-1731. [52], 312 p. Printed for Samuel Manship ..., and Richard Wilkin ..., London : 1695. Errata: prelim. p. [52]. The letters written to Norris are by Mary Astell. Reproduction of original in Bristol Public Library, Bristol, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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God -- Worship and love. 2002-06 TCP Assigned for keying and markup 2002-06 Aptara Keyed and coded from ProQuest page images 2002-07 Olivia Bottum Sampled and proofread 2002-07 Olivia Bottum Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion LETTERS Concerning the Love of GOD , Between the Author of the Proposal to the LADIES AND Mr. IOHN NORRIS : Wherein his late Discourse , shewing That it ought to be intire and exclusive of all other Loves , is further cleared and justified . PUBLISHED By J. NORRIS , M. A. Rector of Bemerton near Sarum . LONDON , Printed for Samuel Manship at the Ship near the Royal Exchange in Cornhil , and Richard Wilkin at the King's Head in St. Paul 's Church-Yard , 1695. Imprimatur , October 7. 1694. C. Alston . TO THE Truly Honourable LADY , The LADY CATHERINE IONES , IN DUE Acknowledgment of her Merits , AND IN Testimony of that Iust , And therefore Very Great and Vnseigned VENERATION Which is paid to her Ladiships Vertues , THESE LETTERS Are most Humbly Dedicated and Presented . TO THE READER . THE Letters herelaid open to thy View are a late Correspondence between my self and a Gentlewoman , and to add to thy Wonder , a young Gentlewoman . Her Name I have not the Liberty to publish . For her Person , as her Modesty will not suffer me to say much of her , so the present Productions of her Pen make it utterly needless to say any thing , unless it be by way of Prevention to obviate a Diffidence in some who from the surprizing Excellency of these Writings may be tempted to question whether my Correspondent be really a Woman or no. To whom my Answer is , that indeed I did not see her write these Letters , but that I have all the moral and reasonable Assurance that she did write them ▪ and is the true Author of them , that can be had in a thing of this Nature , And I hope my Credit may be good enough with those that know me to be believed upon my serious Word , where there is no other Satisfaction to be given . The Subject of this Correspondence is the best and greatest that the Thought of an intelligent Creature can possibly exercise it self about , the Love of GOD. And 't were much to be wished that this were made more the Subject not only of our Conversations and Letters ( instead of those many empty and impertinent Foxmalities that usually fill and ingross them ) but even of our Books and more elaborate Composures , which I think would be better imployed in laying good Foundations for the Love of GOD , and raising the low-sunk Practice of it , than in curious Researches of his Nature , and an eternal Contention and tedious Chicane about the Trinity . Men may wrangle for ever about these abstruse Theories , and sooner dispute themselves out of Charity than into Truth , but our Wills have at present a larger Capacity than our Understandings , and our Love of GOD may be very flaming and seraphick , when after the greatest Elevation and Soar of Thought our Conceptions of him are but faint and shadowy , and we see him but in a Glass darkly . But if we would even make this Glass more transparent , 't is Love that must clarifie and refine it . An affectionate Sense of GOD will discover more of him to us , than all the dry Study and Speculation of Scholastick Heads , the Fire of our Hearts will give the best and truest Light to our Eyes , and when all is done the Love of GOD is the best Contemplation However , I am sure it is the best Practice . Love is not only the shortest and most compendious Way to Perfection , but the greatest Heighth and Pitch of it . The more we have of Love , the nearer Advances we make to GOD , who is Love it self , and who breaths forth from him essential and substantial Love , the more fit we are to taste the Sweetness of Divine Communion and religious walking with him here , and the better prepared to relish and enjoy the fuller Display of his sovereign Excellence hereafter . Heaven is but a State of the most perfect and comsummated Love , and therefore the best thing we can practice upon Earth is to tune our Hearts to this Divine Strain , to set them as high as we can , for sure the best Preparation for Love must be Love it self . But whatever other Qualifications are requisite , a Heart once truly touched with this divine Passion cannot long want them . Love will draw along after it all other Virtues , will perfect and improve them , and will at least hide those Faults of them which it cannot correct . For this is that universal Excellency which supplies the Defects of other Works , but which if wanting ( such a necessary and vital Part it is ) nothing else can supply or compound for . Neither Tongues , nor Prophecy , nor Knowledge , nor Faith , nor Alms , nor even Martyrdom it self signifie any thing without Charity . The Heart is the Sacrifice that GOD demands , and unless that be offered , the richest Oblation will find no Acceptance . Other Gifts and Graces , whether intellectual or moral , come indeed from Heaven , but they often leave us upon Earth . Love only elevates us up thither , and is able to unite us to God. 'T is this indeed that gives us the strictest Union on with him in this Life . By Faith we live upon GOD , by Obedience we live to him , but 't is by Love alone that we live in him . And so St. John , God is Love , and he that dwelleth in Love dwelleth in God and God in him . A Passage that makes highly for the Privilege of Love , and which I cannot mention without calling to mind a most Divine Remark which the Port Royal , Abrege de la Morale des Epistres , &c. Tom. 4. Pag. 112. in their late Abstract of the Morality of the New Testament has upon it . O great God , you are all Love in your self , and all Love for Man and Man , dares deliberate whether he should love you , and to inquire when and how far he is obliged to do it . If to love GOD be to possess him , and to be possessed by him , what an Emptiness is there in that Heart which does not love God , or of what is it full if not of Vanity and Indigence it self ? But I may be concerned to plead as well as to recommend the Greatness of our Subject , which indeed is so sublime and vast , has such immense Dimensions , such Heighths and Depths in it , that there needs no other Apology than the Theme we treat of to excuse the Defectiveness of our Meditations upon it . If there be any Argument that will oppress a Writer with its Weight , dazzle him with its Glory , and make every thing that he shall think or say upon it appear little , it is this certainly of the Love of God , which is a Theory of too exalted a Nature for any humane Pen , and such as Angels alone are fit to write upon . They that contemplate the Face of GOD can tell it may be in some Measure how lovely he is , and the very Transport of their high Passion , would furnish them with Expression , but 't is hard for a Soul that sees only his Back-parts to give any tolerable Representation of his Beauty , and for a Spirit that dwells and converses upon Earth to speak the Language of Heaven . There are Mysteries in the Love of God as well as in other Parts of Religion which to the Minds of Men arm'd as they are with sensible Prejudices , will appear very difficult , and which the most purged and illuminated Spirits will not presently comprehend , and which even those that do will not easily explain so as to make them intelligible to others . Practice and Experiment will go furthest here , but after all we must be often forced to cry , O the Depth ! St. Paul seems to have been sensible of this when he prayed for his Ephesians , that being rooted and grounded in Love , they might be able to comprehend with all Saints , what is the Breadth and Length and Depth and Heighth , and to know the Love of Christ which passes Knowledge . This perhaps may be chiefly meant of the Love of God to us , but 't is as true of our Love to him , which has its Dimensions too , a Depth which we can hardly sound , and a Heighth which we can hardly reach . Some it may be will be ready to say here that we have reached beyond it , by carrying the Measures of Divine Love to too great a Heighth . But let me only desire them to consider ( besides what they will find for the Iustification of our Measure in the following Papers ) that the Love here discoursed of and recommended is the Love of a God , that is , of all that is good , of all that is perfect , of all that is lovely , of all that is desirable , in short , of all that truly is , and can any Love be too great or too high for such an Object ? Or rather does he not deserve infinitely more than we or any of his Creatures can bestow upon him ? What can an infinite good be loved too much , or is any Degree of Love too high for him who is infinitely lovely , and who infinitely loves himself ? Is the Heart of Man too great a Sacrifice for a God , though it were intirely offered and wholly burnt and consumed at his Altar ? Especially since he himself demands it all , requiring us to love him with our whole Heart , Soul , and Mind . And would we present him with less ? What do we think the whole too great for him that we thus mince and divide it ! But does not our Conscience secretly reproach us when we do so ? Yes , it continually upbraids to us the Love of Creatures , and is always like a faithful Advocate pleading in the Behalf of God , and asserting his sovereign Right . And why then should it be thought such a Stretch of the Love of God to make it intire and exclusive of all other Loves ? Can we love God too much , or Creatures too little ? Or is it such a Paradox to make the Church speak to Christ in the same Language wherein he condescendes to speak to her , my Love , my undefiled is but one . But after all , is this such a rare and unheard of Conclusion that God ought to be the sole and intire Object of our Love , to be so stared at as I find it is , and lookt upon as such a Singularity ! No certainly , nothing more ordinary in Books of Piety and Devotion , than to meet with Expressions of this Kind . St. Austin's Devotional Tracts are full of them , and so are our modern Writers who commonly run upon the same Strain , as may be seen at large ( for 't is endless to make particular Quotations here ) in all those Books that are written after the mystical and spiritual Way , particularly in the Works of the great Spanish Seraphick St. Theresa , especially in her Pensées Sur L'Amour de Dieu , in Cardinal Bona's via Compendii ad Deum , Chrestien Interieur , Thomas a Kempis of the Imitation of Christ , and the great French Poet Corneille in a Book of Divine Poems upon the same Subject , where he has this memorable Passage . O Qu' heureux est Celuy qui de Coeur & d' esprit Scait gouster ce que C'est que d' aimer Jesus Christ , Et joindre à cest amour le mépris de soy-mesme ! O qu' heureux est Celuy qui se laisse Charmer Aux Celestes attraits de sa Beaute supréme , Jusqu ' à quitter tout ce qu' il aime Pour un Dieu qu' il faut seul aimer . Ce doux & saint Tyran de nostre Affection A de la jalousie & de l' Ambition , Il veut regner luy seul sur tout nostre Courage , Il veut estre aimé seul , & ne scauroit Souffrir Qu'autre amour que le Sien puisse entrer en partage , Ny du Coeur qu' il prend en Ostage , Ny des Voeux qu' on luy doit offrir . Monsieur Jurieu has also a great deal to the same Purpose in his Book of Christian Devotion , and I might name several among our own Writers , but there is one that delivers himself so full and home to the Business that I need mention no more , but shall only present the Reader with a Passage out of him . It is Bishop Lake , who in his seventh Sermon upon those Words , Thou shalt love the Lord thy God with all thy Heart , &c. Matth. 22. and 37. ( the very Text we build upon ) expresses himself thus : In the Question of Perfection Divines require a double Perfection , one partium , the other graduum . There is a Perfection of the Parts in Man , which must be seasoned with the Vertue , and the Vertue in those Parts must arise unto its full Pitch . This Text requires both these Perfections in Charity . The Perfection on of the Parts of Man are intimated in the Enumeration of the Heart , Mind , Soul and Strength , unto which all our inward and outward Abilities may be reduced . So that there is no Power or Part of Man that must not be qualified with the Love of God. But of this Perfection I have spoken when I shewed you the Seat of Love. I made it plain unto you that there was to be in our Charity a Perfection of Parts . That with which we have now to do is the Perfection of Degrees . The Text will tell us that it is not enough for every of those Parts to have the Love of God in them , they must also be wholly taken up therewith . And this Perfection is noted by the Word ( all ) which is added to Heart , Soul , Mind , and Strength . A Commandment is the sooner admitted if the Reasonableness of the ground thereof be first discovered . I will therefore first discover the ground upon the Reasonableness whereof this great Measure is required . The ground is twofold , one in GOD , another in us . The ground that is found in God is taken from the Preface of this Text , as Moses has delivered it , and St. Mark repeated it . The Preface is , hearken O Israel , the Lord thy God is one . But one , therefore the intire Object of our Love. He will not give this his Glory to any other , neither will he indure any Corsival herein . The Beginning , the Middle and the End of this Object is only he that is Alpha and Omega , the first and last . Had we many Lord Gods then might we have many Objects of our Love. The Object can no more be multiplied than he can . Take all the Parts of his Title asunder , and you shall find Oneness and Intireness therein . After a particular Examination of and Descant upon which he proceeds . I suppose if you have well heeded what I have said you will acknowledge that there is a fair ground in the Lord our God why he should challenge all our Love. Let us come now and look upon our selves , and see what ground thereof we can find there . When the Question was moved unto Christ whether the Iews ought to pay Tribute to Caesar or not , he called for the Coin and asked whose Image and Superscription it bare . And when they answered him Caesar's , he replied , give unto Caesar those things which are Caesar's . But he addeth to our Purpose , that upon the same grounds they must give unto GOD those things which are GOD's . If the Image and Superscription were a just ground why Coin should be paid unto Caesar , where GOD's Image is found there is as good a Reason that that should be rendred unto him . Now God's Image is found in us by Nature , for we were made according to his Image , so that all which we receive from him we owe unto him by the Law of Creation . A second way is God's Image in us , by Grace . For our Regeneration is but a second Creation , wherein we are reformed unto that Image according to which God at first created us . All then is due unto God a second time , by the Law of our Redemption , so that whether we look upon our Heart , our Mind , our Soul , or Strength , it may be demanded of us , Quid habes , quod non accepisti ? What hast thou , &c. And if we have received it all , the Exaction is but reasonable , Si totum exigit a te qui totum fecit , refecit te . Surely St. Paul thought so when he wills the Corinthians to glorifie God with their Bodies , and with their Souls , adding this reason , for they are God's . Well then we have found fair grounds of this Measure . For if God be such and such to us , as you have heard , the only lovely thing , and all that can be beloved , and we are all his , and all that we have is due unto him , both by Nature and by Grace , then ought we with all to express our Love towards him . But what is it to love him with all ! Surely it is to love him sine divisione & sine remissione . None of our Abilities must be divided , none of them must be slack in doing this Work. First of the Division , we must not divide our Hearts , that is , as the Scripture speaks , have a Heart and a Heart , a Heart for God , and a Heart for the World , &c. Again , all Division of our Abilities is a plain abandoning of the Love of God , for no Man can serve two Masters as Christ tells us , &c. God will have all or none , &c. Again says he , What is the Use of all this but to make us see how little we perform of this Commandment , and how little Cause we have to boast of the best that we do therein . VVho is he that can deny that his Abilities are divided , and that he loves more things than God , yea most things more than God , &c. You see here is a great Man that not only expresly delivers the same Conclusion ; but endeavours to prove it too . Whether his way of reasoning be conclusive or no I leave the Reader to judge . All that I am at present concerned to remark is , that the Conclusion it self is far from being such a Novelty or Singularity as many imagin and object . No , it is frequently to be met with , and all that I have here and elsewhere done is only to reduce a common Conclusion into clear and distinct Principles , such as are founded in the Nature and Reason of Things . So that if what I advance be no Truth , yet I am sure it is no Paradox , which is enough to fence me from Prejudice , and I am content that Reason should decide the rest . When I have desired the Reader to be so just to me as not to meddle with these Papers till he has first carefully perused the Discourse to which they relate , and which contains the Principle upon which they proceed , I have nothing more to say here unless it be to give some account of the Reasons of our communicating a private Correspondence to the Publick , concerning which I shall leave the Reader to satisfie himself out of the Two ensuing Letters , which contain my Proposal of a Publication , with the Reason and Manner of my Correspondents Compliance . The Letters are as follows . Madam , SInce we have now both of us concluded our Parts , and so sealed up our Divine Subject with a double Seal , it would be a little indecorous to break it open again , especially for me who cannot think ' it Prudence to travel on even in so pleasant a Road after my Guide has left me , to proceed further in a Subject where you think fit to end , or to vitiate with any Additions of mine the Relish of an Argument upon which you have left such a pleasing and delicious Farewel . No Madam , let it stand as you have left it , for though it should not be absolutely finished ( as indeed who can say of such an immense Subject that it ever is ) yet 't is most just and fit that where-ever you please to end , there should be the Conclusion , after which , as in Apelles's Venus , there can be no adding without Presumption . I shall not therefore be guilty of it , only give me leave to lament a little that you conclude so soon your Meditations and my Pleasures . For methinks I could eternally hear your Discourse upon this ever fruitful , ever ingaging and entertaining Theme , which as great as it is receives such an Advantage from your Management , as might recommend it to those dull cold Spirits whom its own natural Excellency would never affect . The very Tunings and looser Touches of a sweet and well toned Instrument are pleasant , and what then is the Harmony when it comes to be played on by a Masterly Hand ! And how is the musical Hearer grieved when he sees the melodious Artist unstringing it and laying it aside . But Madam , there are some Pleasures that are always short , if Time be their Measure , and were your Discourses here never so prolix I should still think and be ready to complain they were done too soon , so great and noble is the Subject , and so admirable both your Thoughts and Expressions upon it , such Choiceness of Matter , such Weight of Sense , such Art and Order of Contrivance , such Clearness and Strength of reasoning , such Beauty of Language , such Address of Style , such bright and lively Images and Colours of things , and such moving Strains of the most natural and powerful Oratory , and all this seasoned with such a Tincture of Piety , and seeming to come from a true inward vital Principle of the most sincere and settled Devotion . But why do I say seeming , when 't is next to impossible that such lively and favoury Representations of the Love of God should proceed from one that is not intimately acquainted with the Mysteries and Secrets of it , or that there should be any such Knowledge without the most hearty and affectionate Sense of it , which alone is able to teach and make it known . For , contrary to the Method of other Sciences , ' t is Practice here that begets Theory , and those only who have their Hearts thoroughly warmed and animated with the Love of God can either know or describe its Properties . Madam , I am very sensible what Obligations I am under to you for the Privilege of your excellent Correspondence , though I can never hope that my Thanks should ever equal either the Pleasure or the Advantage I have received by it , or that I should be ever able to express the Value I set upon your Letters , either as to their Ingenuity or their Piety . The former of which might make them an Entertainment for an Angel , and the latter sufficient ( if possible ) to make a Saint of the blackest Devil . I am sure for my own Part I have particular reason to thank you for them , having received great spiritual Comfort and Advantage by them , not only Heat but Light , intellectual as well as moral Improvement . For ( as many Discourses as there are upon the Subject ) to my Knowledge I never met with any that have so inlightened my Mind , inlarged my Heart , so entered and took Possession of my Spirit , and have had such a general and commanding Influence over my whole Soul as these of yours . And I question not but that they would have the same Effect upon other Readers if they were but exposed to their View , and would help to fan and blow up that divine Fire which our Saviour came to kindle upon Earth , but which the Neglect of careless Men has let almost go out . And indeed never was there more need of such warm quickning Discourses than in this cold frozen Age of ours , wherein the Flame of divine Love seems not only to burn with a blue expiring Light , but to hang loose and hovering , just ready to fly away and be extinct . Some have not the Knowledge of God , was the Complaint of St. Paul , and the chief Character of his Time. But that of ours is Want of the Love of God , and which equally redounds to our Shame . Perhaps more , since the natural Capacity of our Wills is greater and more extensive than that of our Understandings , and he that knows but little may yet love much . But to our Shame the Reverse of this is now true . There is a great deal of Knowledge now adays and but little Love. Knowledge indeed is now in its Meridian , diffusing at once a very bright and universal Light , but the Love of God is declining and just ready to set . Strange that our Heads should be so full of Life and Spirits , and yet that the Pulse of our Hearts should beat so low ! But the Ends of the World are come upon us , and a double Prophecy must be fulfilled , viz. That in the later Days Knowledge shall increase , and that the Love of many shall wax cold . O divine Love whither art thou fled , or where art thou to be found ? How little art thou understood , and how much less art thou considered and practised ! What Discoveries of thee have been made by the Son of God , and yet what a Riddle art thou still to the World ! What a Divine Teacher hast thou had , and yet how few are thy Disciples ! How charming and ravishing are thy Pleasures , and yet how very few hast thou inamoured by them ! While in the mean time Covetousness and Ambition have their numerous Altars and Votaries , and sensual Love is continually spreading its Victories , and leading in triumph its inglorious Captives . O God that thou shouldst be so infinitely lovely , and yet so little beloved ! That ever Mortal Beauties should be suffered to vye with thine , that thy Creatures should fall in love with one another and in the mean time neglect thee , thou infinite , thou only fair , who alone art worthy to have , and who alone canst reward their Passion ? What a just Indignation must every true Lover of God conceive at this strange Disorder , and how willing and ready will he be to help it by promoting and propagating as far as he can the Love of God in the World ! For this is one great Effect and Sign of the Love of God ( and the only one I would have added to those you have mentioned ) that whereas the Lovers of created Beauties are jealous of them , and willing to ingross them to themselves , being conscious of their Incapacity to suffice for many , those that truly love God are desirous to have others love him too , to multiply his Votaries , and to make the whole World if they can , offer up their Sacrifices upon the same divine Altar . There cannot be a greater Pleasure to a true Lovers of God than to see him loved by others , nor a greater Grief than to think what vast Numbers of evil Spirits there are in Hell , and wicked Men upon Earth who either hate him or imperfectly love him . And what would not such a Soul do , what would she not suffer to gain Proselytes to the Love of God , and promote the Power and Interest of it in the World , that so God might be loved in Earth as he is in Heaven ? And how would it rejoyce her to find her Endeavours succeed , to find that by careful fanning and blowing , she has at length lighted the Fire under the Sacrifice , and that by her zealous Endeadeavors it burns and consumes , and sends up to Heaven a grateful Fume ? What Satisfaction would she take , and how comfortably would she warm her self at the Fire which she has kindled . And truly Madam , I know no better Fuel wherewith to kindle and nourish this sacred Fire than such Discourses as yours , which therefore I think are too useful to the Publick not to be due to it . Treasures you know ought not to be concealed , and so great is the Disorder when they are , that Ghosts oftentimes think it worth while to come into our World on purpose to have them disclosed . To be plain and free , I do verily think nothing can be more conducive ( next to the Breathings of the holy Spirit , and the Writings by him inspired ) to promote the Love of God , than your Divine Discourses , nothing more effectual to inlarge its Empire in the Hearts of Men , which is so excellent an End , that I can hardly see how you can possibly dispense with your self from serving it when you have it so far in your power . But I shall not assume to be your Casuist . You know best what your Opportunities , and what your Obligations are . Only this , if you communicate your Letters you will be a general Benefactor to Mankind , who will be highly obliged to thank you , and which is more , to bless God on your Behalf . But if you deny the World so rich a Treasure , all that I have to set against the publick Loss will be my own greater Privilege , which however for the common Benefit would willingly be exchanged by Madam , Your very humble Servant J. NORRIS . Bemerton , Iuly 2nd . Sir , SInce 't is your Pleasure to close this excellent Subject , that I might not with it put an End to those great Advantages which such an agreeable and instructive Correspondence affords me , I designed ( when I had taken notice of some few incidentals in our former Letters ) to propose a new Subject in this , or else to desire you would please to make choice of such an one as you shall judge of greatest Usefulness , but that in good Manners I think I am obliged to return an Answer to that Request with which you conclude the old Subject before I introduce a new one . Perhaps by this time , and upon maturer Consideration , you have altered your Desire , which I should be glad of for your sake , lest the World which so justly values your Judgment in other things , should have too much occasion to decry it in this . I am not ignorant that Persons who have a great deal of Worth themselves , are too apt to over rate the least Appearances of it in others , and give such Characters of their Friends as better express what they would have them be , than what they really are . It being the Property of those only who are diffident of their own Merit , to envy and endeavour to lessen their Neighbours , and because they are little , imagine that others are so , whilst those who have noble Souls themselves , form their Ideas of others according to their own worth : And thus it comes that you pass so undeserved a Character on my Letters , concerning which I believe very few will be of your Mind . Is the World do you think such an equitable Censor that I should care to make it my Confessor , and expose to its View Papers writ with the same Freedom with which I think ? Many are the Faults I find in them my self , though we are generally over partial to our own Productions . Like fond Parents we think our own Brood the fairest , how disagreeable soever they appear to disinteressed Judges . What think you then will the Beaux Esprits discover ? How will it gratifie that which they call Wit , but is more truly ill Nature , to find so much Matter to work on ? For truly Sir , when we expose our Meditations to the World , we give them a Right to judge , and we must either be content with the Judgment they pass or keep our Thoughts at home . Charity and Wisdom indeed would restrain them from that ungovernable Liberty they usually take ; they may censure so it be with Candor ; judge equitably ; ay , and pass Sentence too , provided it be impartially . But though 't is the Business of a true Critick to discover Beauties as well as Blemishes , and by a due ballancing of both , to pass a found Judgment on the whole , such Equity is not to be expected where so much Envy abounds , where every Man reckons another's Praises his Detraction , and never thinks his Fame will reach so high as when 't is built on the Ruins of his Neighbours . A very preposterous Way in my Opinion , to get or encrease Reputation . For where is the Glory of excelling those who have little or no Excellency in them ? No , let them shine as bright as they can , and if then I can out-shine them , I have made some considerable Addition to my Character . The Censure therefore that abounds in the World is one Reason why I am against Printing . If a Body have no Worth , to what End should they expose themselves , and bring their Weakness to the Light ? And if they have , Concealment is their wisest Choice , since they shall be sure to find more Envy than Encouragement ? For it is the Custom of the World when they behold a shining Virtue , to strive rather to reduce it to their Level , than to raise to its exalted Heighth . 'T is odds whether such a Man can benefit others , who are too oft resolved not to be benefited by him , but he is certain to suffer himself . Every busie finger will be pulling the Flie out of his Box of Oyntment , not to advance but to lessen its Price . If he be guilty of a little Mistake or Inadvertency ( and who is secure therefrom ? ) Charity shall never be called on to dispose of it , but it shall be bandied about , heightened and aggravated , not only to his , but even to the Reproach of Wisdom and Virtue it self . Since then the Air is so unkind , let 's keep our tender Plants beneath a Glass ; 't is enough that they lie open to the Observation and Influence of the Sun of Righteousness , and that when Occasion serves , a Friend may be admitted to view and take them . These and some other Considerations have recommended to me , my darling , my beloved Obscurity , which I court and doat on above all Earthly Blessings , and am as ambitious to slide gently through the World , without so much as being seen or taken notice of in it , as others are to bustle and make parade on its Theater . And therefore , though I desire by all laudable means to secure a good , I will most industriously shun a great Reputation . Not that I want Ambition , perhaps there is too much of that in my Temper , but because I cannot endure to have my Glory and Reward forestalled , nor can be content ito receive my Plaudit from any but an infallible Judge . 'T is enough for me to do well , let who will take the Praise of doing it , there being in my Opinion no Encomium comparable to that which they shall one Day hear , who seek GOD's Glory and despise their own . And though I bear in me too much Allay to be apprehensive of great Commendations ; yet , to confess the Truth , I as little care for Censure , having not yet obtained that perfect Indifferency to publick Fame which I endeavour after , because I suppose 't is scarce possible to command our selves , and arrive at a true Generosity of Temper , till we are perfectly mortified to Praise and Dispraise as well as to other things . But besides this , me thinks the very Form of a Letter renders such Compositions improper for publick view . Those civilities which are but necessary , especially when an Acquaintance is founding , will give the captious World occasion to sneer and laugh . It favours too much of Montaigne's Affectation to trouble the World with such Particularities of our Humour , and Infirmities as we may in private very laudably descend to , and which I remember make a Part of some of my Letters . Alas Sir , we are too prone to over-rate our selves , and consequently to value whatever relates to us on no other Account but because it does so , but we must not expect to find People so complaisant as to bear with this Temper , or perhaps , so civil as not to ridicule and expose it . These are my Reasons against a Publication , I know not how they will weigh with you , for I must needs confess one of yours overballances them all ; whatever People may say of Temptation , to do good seems to me the only irresistible one . And indeed , could I be convinced any thing I have writ would serve the Ends of Piety , I should despise the Censure of the wou'd-be-Criticks , and reckon , that would more than compensate all other Inconveniencies . ( And perhaps a little Censure is necessary to correct that Vanity your too good Opinion may have raised in me , and which I desire you would be less expressive of for the future . T is enough for me to obtain the inward Esteem of any vertuous and deserving Person , the greatest Kindness they can shew is to acquaint me with such Faults as lessen and obstruct it . ) But if those excellent and elaborate Discourses that are abroad , have so little Effect on the Generality of Mankind , how can I expect my crude Rapsodies should have any ? Pardon me that I express so mean an Opinion of any thing you are pleased to commend , I would not do it in any other Case . But all Men will not see with your Eyes , whose Candor has bribed your Judgment , and I am obliged to you as Homer and Virgil are to their Commentators for discovering Beauties in them which they themselves perhaps never so much as dreamt of . Have you indeed been affected with my Letters ? 'T is not through any Force of theirs but the Goodness of your own Temper . For Hearts so full of Love to GOD , like Tinder , catch at every Spark . But alas there is too much dry Wood in the World to expect that such a languid Flame should kindle it . Your Letters indeed would be extremely useful , and I think they are intire enough by themselves , nor do they need a Foil ; so that I cannot imagine to what Purpose mine will serve , unless it be to decoy those to a Perusal of them , who wanting Piety to read a Book for its Usefulness , may probably have the Curiosity to inquire what can be the Product of a Womans Pen , and to excite a generous Emulation in my Sex , perswade them to leave their insignificant Pursuits for Employments worthy of them . For if one to whom Nature has not been over liberal , and who has found but little Assistance to surmount its Defects , by employing her Faculties the right way , and by a moderate Industry in it , is inabled to write tolerable Sense , what may not they perform who enjoy all that Quickness of Parts and other Advantages which she wants ? And I heartily wish they would make the Experiment , so far am I from coveting the Fame of being singular , that 't is my very great Trouble it should be any bodies Wonder to meet with an ingenious Woman . If therefore you over-rule me , and resolve to have these Papers go abroad , it shall be on these Conditions ; first , that you make no mention of my Name , no not so much as the initial Letters ; and next , that you dedicate them to a Lady whom I shall name to you , or else give me leave to do it . For though none can be less fond of Dedications , or has so little Ambition to be known to those who are called great ; yet out of the Regard I owe to the glorious Author of all Perfection , I cannot but pay a very great Respect to one who so nearly resembles him . And where can a Discourse of the Love of GOD be more appositely presented than to a Soul that constantly and brightly shines with these Celestial flames ? One whom now we have duly stathe Measures , I may venture to say , I love with the greatest Tenderness , for all must love her who have any Esteem for unfeigned Goodness , who value an early Piety and eminent Vertue . All true Lovers of GOD being like excited Needles , which cleave not only to him their Magnet , but even to one another . A Lady , whom for the good of our Sex I would endeavour to describe , were I capable to write the Character of a compleat and finished Person ; but it requires a Soul as bright , as lovely , as refined as her Ladyships , to give an exact Description of such Perfections ! A Lady who dedicates that Part of her Life intirely to her Maker's Service , which the generality think too short to serve themselves . Who in the Bloom of her Years , despising the Temptations of Birth and Beauty , and whatever may withdraw her from Mary's noble Choice , has made such Advances in Religion , that if she hold on at this rate , she 'll quickly outstrip our Theory , and oblige the World with what was never more wanted than now , an exact and living Transcript of Primitive Christianity . So good she is that even Envy it self has never a But to interfere with her Praises , and though Women are not forward to commend one another , yet I never met with any that had seen or heard of her , who did not willingly pay their Eulogies to this admirable Person , and if Praise be due to any Mortal , doubtless she may lay the greatest Claim to it . But not to relie wholly on Report , I my self have observed in her so much Sweetness and Modesty , so free from the least Tincture of Vanity , so insensible of that Worth which all the World admires ; such a constant and regular Attendance on the publick Worship of GOD , Prayers and Sacraments ; such a serious , reverent and unaffected Devotion , so fervent and so prudent , so equally composed of Heat and Light , so removed from all Formality , and the Extremes of Coldness aud Enthusiasme , as gave me a lively Idea of Apostolical Piety , and made me every Time I prayed by her , fancy my self in the Neighbourhood of Seraphick Flames ! But — my Expression are too flat , my Colours too dead to draw such a lovely Piece ! Would to GOD we would all transcribe , not this imperfect Copy , but that incomparable Original she daily gives us ; that Ladies may be at last convinced that the Beauty of the Mind is the most charming Amiableness , because most lasting and most divine , and that no Ornaments are so becoming to a Lady as the Robe of Righteousness and the Jewels of Piety . I am , Sir , Your much obliged Friend and Servant . July 17 , 1694. Postscript to the Preface . THo' Authorities go but a very little way with me in Questions whose Determinations depends upon Measures of Reason , yet finding that the great and general Objection that lies against the present Conclusion is the pretended Singularity of it , I think it convenient to set down a very signal Passage which ( since the writing the Preface ) I have met with in the late Continuation des Essais de morale Part 2. Tom. 1. Pag. 59 , where upon that Text of St. Peter , I beseech you as strangers and pilgrims abstain from fleshly Lusts , &c. the excellent Moralist has these Words , But what is the Extent of these carnal Desires which St. Peter forbids us ? It is easie to mark it out . For all that which is not God is carnal according to the Scripture because it is a Consequence of the Corruption of the Heart , which having separated us from the Love of God has made the Soul willing to fill that Emptiness which she feels in her self by the Possession of Creatures . Whether these Objects are spiritual or Corporal , the Desires which we have of them are always carnal in the Language of Scripture . For which reasen it is that St. Paul puts Dissentions and Emulations among the Works of the Flesh. So that it is a no less carnal Lust to desire Glory and Reputation , and all that serves in order to it , than to desire the Pleasures of the Body , because these Objects are no more our true good than the other . God does no more permit that we should part our Love between him and Reputation , between him and the 〈◊〉 of Men , than between him and feasting and other Bodily Pleasures . For 't is always the Division of a thing which was all due to him . 'T is always a Debasement of the Soul , which being made for Good stoops beneath and degrades her self in being willing to enjoy a Creature either equal or inferiour to her self . God is great enough to be the only and intire Object of our Heart , and 't is to injure him to divide it , because 't is in effect to declare to him that he does not deserve it all . You see here is the Judgment of a whole Society of great Men , no less than the illustrious Port Royal of France , in as clear and express Terms as can be to our purpose . 'T were infinite to appeal to all those Writers who have either directly asserted this Conclusion , or occasionally let fall Expressions that favour and insinuate it . There is hardly a Book of Morality or Devotion extant whererein Passages of this Nature are not to be found . I do not say there are many that offer to deduce this Conclusion from Principles , but that it is generally held , and upon all Occasions alluded to and glanced at , which is enough to shew the irresistible Prevalency of the Truth , and to skreen them from the prejudice and imputation of Novelty and Singularity , who undertake upon a rational Ground to clear and defend it . ERRATA . PAge 44. Line 7. dele ● . l. 8. read from enjoying pleasures that do very much out-weigh it , and is it self an Occasion and Medium to . p. 49. l. 9. after pretend add 〈◊〉 p. 50. l. 6. f. that r. than p. 180. l. 15. d. that . p. 192. 1. 6. f. the r. this . p. 286. l. 5. r. pleases . LETTERS Philosophical and Divine , TO Mr. IOHN NORRIS , With his Answers . LETTER 1. To Mr. Norris . SIR , THough some morose Gentlemen wou'd perhaps remit me to the Distaff or the Kitchin , or at least to the Glass and the Needle , the proper Employments as they fancy of a Womans Life ; yet expecting better things from the more Equitable and ingenious Mr. Norris , who is not so narrow-Soul'd as to confine Learning to his own Sex , or to envy it in ours , I presume to beg his Attention a little to the Impertinencies of a Womans Pen. And indeed Sir , there is some reason why I , though a Stranger , should Address to you for the Resolution of my Doubts and Information of my Judgment , since you have increased my Natural Thirst for Truth , and set me up for a Virtuso . For though I can't pretend to a Multitude of Books , Variety of Languages , the Advantages of Academical Education , or any Helps but what my own Curiosity afford ; yet , Thinking is a Stock that no Rational Creature can want , if they know but how to use it ; and this , as you have taught me , with Purity and Prayer , ( which I wish were as much practis'd as they are easie to practise ) is the way and method to true Knowledge . But setting Preface and Apology aside , the occasion of giving you this trouble is this : Reading the other day the Third Volume of your excellent Discourses , as I do every thing you Write with great Pleasure and no less Advantage ; yet taking the liberty that I use with other Books , ( and yours or no bodies will bear it ) to raise all the Objections that ever I can , and to make them undergo the severest Test my Thoughts can put 'em to before they pass for currant , a difficulty arose which without your assistance I know not how to solve . Methinks there is all the reason in the World to conclude , That GOD is the only efficient Cause of all our Sensations ; and you have made it as clear as the Day ; and it is equally clear from the Letter of the Commandment , That GOD is not only the Principal , but the sole Object of our Love : But the reason you assign for it , namely , Because he is the only efficient Cause of our Pleasure , seems not equally clear . For if we must Love nothing but what is Lovely , and nothing is Lovely but what is our Good , and nothing is our Good but what does us Good , and nothing does us Good but what causes Pleasure in us ; may we not by the same way of arguing say , That that which Causes Pain in us does not do us Good , ( for nothing you say does us Good but what Causes Pleasure ) and therefore can't be our Good , and if not our Good then not Lovely , and consequently not the proper , much less the only Object of our Love ? Again , if the Author of our Pleasure be upon that account the only Object of our Love , then by the same reason the Author of our Pain can't be the Object of our Love ; and if both these Sensations be produced by the same Cause , then that Cause is at once the Object of our Love , and of our Aversion ; for it is as natural to avoid and fly from Pain , as it is to follow and pursue Pleasure ? So that if these Principles , viz. That GOD is the Efficient Cause of our Sensations , ( Pain as well as Pleasure ) and that he is the only Object of our Love , be firm and true , as I believe they are ; it will then follow , either that the being the Cause of our Pleasure is not the true and proper Reason why that Cause should be the Object of our Love , ( for the Author of our Pain has as good a Title to our Love as the Author of our Pleasure ; ) Or else , if nothing be the Object of our Love but what does us Good , then something else does us Good besides what causes Pleasure ? Or to speak more properly , the Cause of all our Sensations , Pain as well as Pleasure being the only Object of our Love , and nothing being Lovely but what does us Good , consequently , that which Causes Pain does us Good as well as that which Causes Pleasure ; and therefore it can't be true , That nothing does us Good but what Causes Pleasure . Perhaps I have express'd my self but crudely , yet I am persuaded I 've said enough for one of your Quickness to find out either the strength or weakness of this Objection . I shall not therefore trouble you any further , but to beg Pardon for this , and to wish you all imaginable Happiness , ( if it be not absurd to wish Felicity to one who already possesses a Virtuous , Large and Contemplative Soul , and a quiet convenient Retirement , which is indeed all the Happiness that can be had on this side Heaven ) and to subscribe my self Honoured Sir , Your great Admirer and most humble Servant . London , St. Matthew's day , 1693. LETTER II. Mr. Norris's Answer . Madam , THough in Civility to your Person , my Answer ought to have been more speedy , yet considering the weight of your Letter , I think it cannot be well too slow , and I hope you will in Equity , allow me some time to recover my self out of that wonder I was cast into , to see such a Letter from a Woman , besides what was necessary to consider the great and surprising Contents of it . I find you throughly comprehend the Argument of my Discourse , in that you have pitch'd upon the only material Objection to which it is liable ; which you have also press'd so well , and so very home , that I can't but greatly admire the Light and Penetration of your Spirit . One of your clear and exact thoughts might easily satisfie your self in any Difficulty that shall come in your way , as having brightness enough of your own to dispel any Cloud that may set upon the Face of Truth ; but however , since you have condescended to apply your self to me for Satisfaction , I shall endeavour as well as I can to solve the Difficulty you propose . I observe therefore first of all , that you grant the two main things contended for , viz. That God is the only Efficient Cause of all our Sensations ; and that by the Letter of the Commandment , GOD ought to be the Sole Object of our Love. Only you say , that the Reason I assign for it seems not equally Clear , by which I suppose you mean , that it does not seem to follow from God's being the only Cause of our Sensations , that he is the only Object of our Love ; Or , that GOD is not therefore the only Object of our Love , because he is the only Cause of our Sensations ; that is in short , you grant the things , but you question the Connexion . Now before I consider the Objection you urge against it , give me leave to tell you that I think it very clear , That not Absolute , but Relative Good is the Formal Object of our Love ; that is , that we love a thing not as it is good in it self , but as 't is good to us ; and consequently , GOD is the Object of our Love , not as he is absolutely , but as he is Relatively Good , as he is our Good , or Good to us . For to Love GOD is to desire him as our Good. I do not deny but that the Absolute goodness of GOD , the Natural Perfection of his Essence , is also the true Object of our Love ; but not as Absolute , but as Relative ; that is , not as t is a Perfection in him , but as the same may be a Perfection to us , as it makes us more happy by the Pleasure that we take either in the Contemplation , or in the Fruition of so glorious and excellent a Being . So that the absolute Perfection of GOD must become relative before it can be the Object of our Love. Indeed , when in thinking upon GOD , we consider nothing but an infinite Reality or Perfection , we are ready to acknowledg that Order requires we should esteem him infinitely . But from this alone we do not necessarily conclude that we should adore him , fear him , love him , &c. GOD considered only in himself , or without any Relation to us , does not excite those movements of the Soul which transport it to Good , or to the Cause of its Happiness . Nothing indeed is more clear , than that a Being infinitely Perfect , ought to be infinitely Esteem'd ; and I am apt to believe , that there is no Spirit that can refuse GOD this speculative Devoir , as consisting only in a simple Judgment , which is not in our power to suspend when the Evidence is intire . So that even wicked Men , those who have no Religion , those who deny Providence , may be suppos'd voluntarily to render GOD this sort of Devoir . But then supposing withall , that GOD ( how perfect and good soever in himself ) does not at all interess or concern himself with us or our Affairs ; and that he is not the true and immediate Cause of all the good which they enjoy , notwithstanding the Notion they have of the Absolute Perfection of GOD , they consider him not as their good , and accordingly do not apply themselves to the Love of him , but brutally follow the agreeable movements of their Passions . From all which it is is clear , that GOD is to be loved not for his Absolute , but for his Relative goodness . Now if it be true in the general , that Relative good is the Object of Love , and that GOD is to be lov'd as , and because he is our good , then it will follow , that if GOD only be our good , or the Author of good to us , then GOD only is to be lov'd by us . And so the other way , that if GOD only be to be lov'd by us , it must be , it can be upon no other account than as and because he only is our good , as being the only true Cause of our Pleasure . And I cannot imagine upon what other ground you can cast our Obligation to love GOD only , ( which you grant to be the literal import of the Commandment ) if not upon this , that he only is our good . For as the reason why we are to Love GOD at all , is because he is our good , so the reason why we are to Love him only ( which supposition you grant ) can be no other , but because he only is our good . And since he cannot be our only good any otherwise , than as he is the only true Cause of our Pleasure , it follows , that his being the only true Cause of our Pleasure , is the true reason why he ought to be the only Object of our Love. This I think , is clear and evident , and therefore though I should rest here , as not being able to Answer all the Objections to the contrary , this ought not to be any prejudice to the Truth of what is maintain'd . For this I take to be a sure Rule , that we are to stick to what we clearly see , notwithstanding any Objection that may be brought against it , and not reject what is evident , for the sake of what is obscure , it being very possible for a Man to be in sure and certain possession of a Truth , though attended with some Difficulties which he knows not well how to solve . But let us see whether yours are of that Nature . You say , if we must Love nothing but what is Lovely , and nothing be Lovely but what is our good , and nothing is our good but what does us good , and nothing does us good but what causes Pleasure in us , may we not by the same way of arguing prove , that what causes Pain in us does not do us good , and therefore can't be our good ; and if not our good then not Lovely , and consequently is not the proper , much less the only Object of our Love ? True , it is not so far as it causes Pain ; for the causing of Pain as such , can be no reason of Love. But I suppose your meaning is , whether we may not by the same way of arguing prove , that what causes Pain is not at all the Object of Love ? To which I Answer , That if that which causes Pain does it in all respects after the same manner as it causes Pleasure , the causing of Pain will , for ought I can at present see to the contrary , be as good an Argument for its not being to be lov'd , as its causing Pleasure is for its being to be loved . But thus it is not in the present Supposition . Though I acknowledge Pain to be as truly the Effect of GOD as Pleasure ( for I know not what else shou'd cause it ) yet it is not after the same manner the Effect of GOD as Pleasure is . Pleasure is the natural , genuine and direct Effect of GOD , but Pain comes from him only indirectly and by Accident . For first , 't is of the proper Nature of GOD to produce Pleasure , as consisting of such essential Excellencies and Perfections as will necessarily beatifie and make happy those Spirits , who are , by being in their true rational Order , duly dispos'd for the Enjoyment of him . But if this same excellent Nature occasion Pain to other Spirits , this is only indirectly and by Accident , by reason of their Moral Indisposition for so Sovereign a Good. Again , as 't is thus in Reference to the Nature of GOD , so in Reference to his Will. GOD's antecedent and primary Design is the Happiness of all his Creatures ( for 't was for this that he made them ) but if any of them , in the event prove miserable , 't is wholly besides his first Design , and only by a subsequent and secondary Will. Again , when GOD causes Pleasure , 't is because he wills it for its self , and naturally delights in it , as comporting with his primary Design which is the Happiness of his Creatures ; but when he causes Pain , 't is not that he wills it from within , or for it self ( for so 't is not at all lovely ) but only from without , and for the sake of something else as it is necessary to the Order of his Justice . For you are to consider , that if there had been no Sin , there wou'd never have been such a thing as Pain , which is a plain Argument that GOD wills our Pleasure as we are Creatures , and our Pain only as we are Sinners . But now in measuring our Devoirs to GOD , we are not to consider how he stands affected to us as sinners , but how he stands affected to us as Creatures , how he is disposed towards us as we are his Work , and not as we have made our selves . And therefore if as Creatures he Loves us , and Wills our Happiness , that lays a sufficient Foundation for our Love to him ; and 't is not his treating us with Evil as sinners that can overturn it . Indeed if GOD had designed us for misery , and inflicted it upon us as Creatures , if this had been his primary and direct Intention , his Natural and Original Will , according to the systeme of those who say , That GOD made Man on purpose to Damn them , then indeed I see nothing that should hinder your Objection from taking place , GOD would not then be the proper , much less ( as you say ) the only Object of our Love , at least as to those miserable Wretches so destin'd to Ruin , which by the way is to me a Demonstration of the falshood of that strange Hypothesis . But upon the supposition , that GOD wills and causes Pleasure in us as Creatures , and puts us to Pain only as Sinners , there will not be the same reason for our not loving him upon the account of his being the Author of our Pain , as for our loving him as the Author of our Pleasure and Happiness . For we stand obliged to GOD as we are Creatures , and if in that Relation GOD be our Benefactor , and the Author of our good , he has a sufficient Right ; and , if the only Author , the only Right to our Love , though as sinners he puts us to pain , which being thus will'd and effected by GOD after a manner so different from our pleasure , cannot so well conclude for our not loving him , as this does for our loving him . Which may serve to take off the force of your first Instance . And will be equally applicable to your second . For whereas you further urge , that if both these Sensations , ( viz. Pleasure and Pain ) be produced by the same Cause , then that Cause is at once the Object of our Love and of our Aversion : I answer by the same Distinction , that if both these Sensations were to be produc'd by the same Cause , acting alike in the one as in the other , it would be as you say . But since it is otherwise as I have represented it , all that you can argue from GOD's being the Author of our Pain as well as Pleasure will be this , That he is justly to be the Object of our Fear , but not of our Aversion . We are indeed to Fear him , and him only , as being the true Cause of all Pain , and only able to make us miserable , according to that of our Saviour , I will forewarn you whom ye shall fear , &c. But this is no reason why we should hate him , as never inflicting it but when Order and Justice require it . And if he did not inflict it then he would be less perfect , and consequently less amiable in the view of all regular and well-order'd Spirits . I shall not determine any thing concerning the Case of the Damn'd , whether that invincible Love which they have for Happiness may not inspire them with an invincible hatred against him who is the Cause of their Misery . Perhaps it may be so . Though whether it should be so , and whether they do not sin Eternally in so doing is another Question . But I shall determine nothing here , thinking it sufficient for my present purpose , that this is no reason why GOD should be the Object of any Mans Aversion in this Life , whom as the Author of Pain we are indeed to Fear , but not to Hate , for the reasons before alledged . Now as to your last Instance , That if these Principles , viz. That GOD is the Efficient Cause of our Sensations , Pain as well as Pleasure , and that he is to be the only Object of our Love , be firm and true , it will then follow , either that the being the Cause of our Pleasure ( the doing us good you should say to make a right Antithesis ) is not the true and proper reason why that Cause should be the Object of our Love , or else if it be , then something else does us Good besides that which causes our Pleasure ; or as you otherwise word it , That which causes Pain does us good as well as that which produces Pleasure , I think neither of these Consequences need be admitted . Not the First , because I have shewn you , That God's being the Cause of our Pleasure is a sufficient and proper reason why he should be the Object of our Love , notwithstanding that Pain which is also , but after a different manner caus'd by him . As to what you suggest to the contrary , namely , That the Author of our Pain has as good a Title to our Love as the Author of our Pleasure : 'T is true , he that is the Author of our Pain has as good a Title to it as the Author of our Pleasure , because they are both one and the same ; but not as he is the Author of our Pain . He has a Title to our Love not for that , but notwithstanding that . 'T is his being the cause of our Pleasure that makes him the proper Object of our Love ; which he is , notwithstanding his being also the Author of Pain . But then say you , if his doing us good be the reason of his being the Object of our Love , then something else does us good besides that which causes our Pleasure , namely Pain , the Cause of our Sensations , Pain as well as Pleasure being the Object of our Love. I answer , Pain may in some sense be said to do us good , as it may occasion to us some good that exceeds its own proper Evil. But formally and directly it does not do us good , as not making us while actually under it , Happy but Miserable . Nor is there need that upon our Supposition it should , God being sufficiently lovely to us as the Author of our Pleasure , to which we need not add the advantage that may accrue by Pain , or suppose Pain to be in it self as Beneficial as Pleasure , 't is enough if the Evil of the former does not frustrate the Obligation that arises from the good of the latter . As I have shewn you that it does not But after all Madam , there is one thing I must further offer to your Consideration , viz. That your Objection , whatever force it may have , is not peculiarly levell'd against me , but lies equally against all those who make the loveliness of God to consist in his Relative Goodness , or in his being our Good , who I think are the most , at least the most considerable . Those of the common way say , God is to be lov'd because he is our Good , or the Author of our Good ; which Notion I think right , but only add to it , That he is the only Author of our Good , and therefore the only Object of our Love. In which Argument I suppose , these Men would not deny the Consequence , ( as being the same with their own ) but only the minor Proposition . But now if it be an Objection against my Notion , That God is also the Author of Evil , then the same will no less conclude against the common way , proving as much that God ought not to be lov'd at all , as that he ought not to be lovd only . I say it proves one as well as the other , though I think if you will attend to what I have offer'd , you will find that it proves neither . Madam , I have said all that at present occurs to my Thoughts upon this occasion , and I think as much as is necessary , and have now only to thank you for the great Favour of your Letter , assuring you that whenever you shall be pleas'd to do me that Honour again , you shall have a speedier Answer from Madam , Your very humble Servant J. NORRIS . Bemerton , Oct. 13. 1693. Postscript . ONE consideration more . When you speak of GOD's being the cause of Pain , either you mean as to this Life , or as to the next . If as to the next , that has nothing to do with the Duty that we owe him here . If as to the present Life , the pain that God inflicts upon us here is only Medicinal , and in order to our greater good , and consequently from a Principle of Kindness . And I think , setting aside my other Considerations , there will be no more pretence for not loving or hating God for this , than for hating our Physitian or Surgeon for putting us to pain in order to our Health or Cure. LETTER III. To Mr. Norris . SIR , YOU see how greedily I embrace the advantageous Offer you made me in the Close of your excellent Letter ; for which I would return some Acknowledgments , but that I want Expressions suitable to its Value and my Resentments . Nor is there any thing in it from which I can with-hold my Assent , but that too favourable Opinion you seem to have conceiv'd of a Person who has nothing considerable in her but an honest Heart , and a Love to Truth . I am therefore exceeding glad to find this noble and necessary Theory , That God is the sole Object of our Love , so well establish'd . And though any one of the three Principles you argue from in your Printed Discourse is a sufficient ground for that Conclusion ; though it may be singly infer'd both from God's being the Author of our Love , and from the Obligation we are under of conforming to his Will , as well as from his being the true Cause of our Pleasure , yet joyntly they are irrefragable ; and I have nothing more left to wish , but that it were as easie to perswade Men to fix the whole weight of their Desire on their Maker , as it is to Demonstrate that they ought to do it . For when all is said , and all conclusions are tried , there is no rest , no satisfaction for the Soul of Man but in her God ; she can never be at Ease nor in Pleasure , but when she moves with her full bent and inclination directly towards him , and absolutely and entirely depends on him . Yet I am very well pleas'd that I made the Objection which you have so well resolv'd , because it has procur'd me a clear and accurate account of what before I had only in confuse and indistinct Notion ; and has begun a Correspondence , which if it may be continued I shall reckon the greatest advantage that can befall me . For though by observing the Rules , you have already enrich'd the World with I may possibly find out Truth , yet I can't be assur'd I 've done so , being too apt to suspect my own Notions merely for being my own , but if they can pass so exact a Touchstone as your Judgment , I shall without hesitancy subscribe to them . So far am I from thinking that GOD's being the Author of our Pain is any just Impediment to our entire Love of him , that I 'm almost perswaded to rank it among the Motives to it . For though Pain considered abstractedly is not a Good , yet it may be so circumstantiated , and always is when GOD inflicts it as to be a Good. To the pious Man it is so both intentionally and eventually ; and though inflicted as a Punishment on wicked Men , it is however materially good , being ( as you observe ) an Act of GOD's Justice . And I think it is an unquestionable Maxim , that all our Good is wholly and absolutely from GOD , and all our Evil purely and intirely from our selves . Whatever Methods GOD uses to draw us to himself , I am fully perswaded are good in themselves and good for us , being they proceed from infinite Goodness and tend towards it . And therefore since he has made us passible only for our good , and designed Pain as well as Pleasure in order to our Happiness , that by these two different Handles he might the better move and direct our Souls towards himself their true and only Felicity , I see no reason but to conclude that he is every whit as lovely when he produces Pain as when he causes Pleasure . For the Truth is , my Letter was principally designed in Favor of a Notion which I have entertain'd , ( and which you further confirm me in by what you add in your Postscript , ) viz. That Afflictions , by which we usually understand something Painful , are are not Evil but Good , which at first seem'd to be contradicted by your Assertion , That nothing does us good but what causes Pleasure , though upon second thoughts I think they are consistent enough . And if there by any shadow of a difference , I suppose it arises only from the equivocalness of the words Pleasure and Pain , as in truth our mistakes are chiefly owing to our encumbring one word with divers Idea's , most of the Controversies that are in the World being ( in my Opinion ) rather about words than things . By Pleasure I suppose you mean in general , all those grateful Sensations which Mankind is capable of ; that is , all such as are truly agreeable to his Nature : For I know not how it can consist with the purity of the most holy GOD , to say , he is the Author of those pleasing Sensations wicked Men do , or pretend to feel in what we call sinful Pleasures : so that we must either conclude , that GOD is not the Author of these irregular Sensations , or else that they are not Pleasures . I am for the latter , and do indeed think it the greatest nonsense in the World to call any thing that is sinful pleasant . Pain you tell us , is nothing else but a disagreeable Modification of the Soul , an uneasie Thought occasion'd by some outward Bodily Impression . In which Definition there are two things considerable , the Bodily Impression , and the uneasie Thought that is consequent thereunto . And when you say that GOD is the Author of Pain , I suppose you mean no more than that an uneasie Thought is produc'd in the Soul of Man by the Power and Will of GOD , at the presence and by occasion of that Impression which sensible Objects make upon the Body . Now I suppose that this disagreeable Modification is in the inferiour part of the Soul , that which is exercis'd about Objects of Sense , and does not necessarily and directly affect the superiour part , the Understanding and Will , and therefore is no real Evil to that which is properly the Man. And this I take to be the right Notion of Pain considered as a Sensation , and as GOD is the Author of it ; but then I deny that in this sense it is strictly and properly an Evil. Now as this Sensation which for distinction sake I will beg leave to call sensible or Bodily Pain is occasioned by some disorder in the parts of the Body , or else by the presence of something disagreeable , or absence of something necessary to the well-being of the Bodily Frame . In like manner , when the Understanding and Will deviate from the Order and Perfection of their Nature , and are destitute of their proper good , they are as truly ( and if they be in Health as sensibly ) affected with Pain , as the Body is when it suffers the above-mentioned displacences . This I call mental Pain , and do reckon it the only proper Evil of a Man , both because the Mind being the Man , nothing is truly and properly his Good or Evil , but as it respects his Mind ; as also because so long as he is under it , 't is impossible for him to enjoy any degree of real Happiness . For where there is a true Vital Principle , where the Soul is not quite mortified , or at least Paralytick and Diseas'd , 't will as certainly feel Pain when 't is thrust out of its Natural Order , and does not move towards GOD the true Term of its Motion , as its Body will when its Members are distorted ; will be as sensibly affected with craving and unsatisfied desires when destitute of the Grace of GOD , the proper aliment of the Soul , as that is with Hunger and Thirst when in lack of its necessary Food ; and will feel the same uneasie chillness and darkness come upon it when deprived of the Light of GOD's Countenance , that its inferiour part does when it wants the Sun 's comfortable and enlightning Beams . And this I take to be the true meaning of what some People call Desertion ; pain and torment being as necessary to the Soul when she does not stand rightly affected to her GOD , as to the Body when under Sickness or outward Violence : And in proportion to the health of the Soul , and the fineness of its Complexion , so is the degree of its Pain when interrupted in its Motion towards him . But can GOD in any sense be said to be the Author of this Pain ? Hath he not taken all the Care that is consistent with the Nature he hath given us to secure us from it ? and has made all imaginable provision to prevent our falling into that disorder which is necessarily attended with mental Pain ; so that whenever we fall into it , 't is purely owing to our own Folly ? For though it be sometimes said that GOD does arbitrarily withdraw the chearing Beams of his Countenance , which cannot but be uneasie to us so long as we are under that Eclipse , yet for my own part , I cannot think that he ever does it unless to quicken our Desires and exercise our Graces ; and then , since 't is in order to our greater good , it cannot strictly and absolutely be call'd an Evil. Or else , 't is the noisom Vapours of our Sins that raise a Cloud between us and the Sun of Righteousness , which being our own fault , we only are to be blam'd for it . Nor do I believe GOD ever denies his Grace to any but such as have first wilfully , obstinately and habitually refus'd it . So that in fine , mental Pain is neither more nor less than Sin , which I take to be the true and only Evil of a Man. For as nothing is good but GOD , so nothing is essentially evil but Sin , because nothing else is directly opposite to the Essence of Goodness . Since therefore GOD can in no manner of Way be said to be the Author of Sin , he cannot be the Cause of mental Pain : And I know no Hypothesis that does infer it except the Predestinarian , which for that Reason I look on as irrational and absurd , and can scarce forbear giving it severer Epithets . The short is , GOD is the Author of Pain considered as a Sensation , and so he is of all our Faculties and Powers ; and as it proceeds from him it is good , designd to do us good , and therefore our good . But he is not the Author of Pain considered as an Evil , as such it is purely and entirely owing to our selves ; and since there is nothing truly and absolutely the Object of the hatred of a Rational Creature but Sin , because nothing but that is its true and proper Evil , consequently GOD's being the Author of Pain can be no just bar to our Love , much less any motive to our Hatred or Aversion . I consider further , that though Man does naturally desire Pleasure in all his Capacities , and therefore Indolence is necessary to perfect Felicity , yet since there is no such thing as perfect Happiness or perfect Misery in this World , that which has a greater degree of good than of evil in it , may properly enough be call'd a good ; admitting therefore that sensible Pain is disagreeable to the lower Faculties of the Soul , yet being it is designed by GOD to better and improve the Spirit of the Mind , and has a tendency to do good to our better part , if we our selves do not wilfully obstruct its operations , misapply and abuse those opportunities it gives us , I see no reason but we may reckon it a good , and therefore Eligible . For though Pain ( as you say ) does not formally and directly do us a good , yet if it cannot hinder us of enjoying Pleasure , methinks we have no just Cause to fly it as an Evil. For what though my Body suffer a little Hunger or Thirst , or Cold , or the like , shall I put that petty inconveniency in competition with that most delicious Pleasure my Mind does , or may at the same time enjoy in Acts of Love and Contemplation ? Nay even with that Pleasure which these very inconveniencies occasion , the entire Resignation of my Will to GOD , and the Joy that arises from that delightful Thought , that I am capable of suffering something for his sake , and in Conformity to his Will : And as it were but a bad bargain to gain the whole World by suffering the least mulct or damage in our Souls , so I am perswaded that the greatest sensible Calamity , no not Death it self , is worthy to be put in the ballance with the very least spiritual advantage . For alas Sir , as you truly say , this World is a mere shew , a shadow , an emptiness ! so little Reason have our Pretenders to Wit to discredit every thing that is not the Object of Sense , that in right estimate Spirits are the only Realities , and nothing does truly and properly occasion good or evil to us but as it respects our Minds . And I believe on these Principles 't were easie to demonstrate that Martyrdom is the highest Pleasure a rational Creature is capable of in this present State , a strange Paradox to the World ! But I am confident none to Mr. Norris , who does not use to think after the vulgar rate . But whilst I talk of Pain , I forget how much you suffer by this tedious Scribble . If I have said any thing to the purpose 't is because I have your excellent Letter before me . Ordinary Writers I can penetrate at the first View , but every Period of yours dilates my Mind , calls it forth to pursue its recondite Beauties in a Train of useful and delightful Thoughts . I have brought in my unwrought Ore to be refined and made currant by the Brightness of your Judgment , and shall reckon it a great Favour if you will give your self the Trouble to point out my Mistakes , it being my Ambition not to seem to be without Fault , but if I can , really to be so , and I know no way more conducive to that end than the Advantage of such an Instructor . Permit me to add a Word or two more which is of greater Concernment to me because of practical Consideration ; you have fully convinced me that GOD is the only proper Object of my Love , and I am sensible 't is the highest Injustice to him and Unkindness to my self to defraud him of the least Part of my Heart ; but I find it more easie to recognize his Right than to secure the Possession . Though I often . say in your Pathetick and Divine Words , No , my fair Delight , I will never be drawn off from the Love of thee by the Charms of any of thy Creatures , yet alas , sensible Beauty does too often press upon my Heart , whilst intelligible is disregarded . For having by Nature a strong Propensity to friendly Love , which I have all along encouraged as a good Disposition to Vertue , and do still think it so if it may be kept within the due Bounds of Benevolence . But having likewise thought till you taught me better , that I need not cut off all Desire from the Creature , provided it were in Subordination to , and for the sake of the Creator : I have contracted such a Weakness , I will not say by Nature ( for I believe Nature is often very unjustly blam'd for what is owing to Will and Custom ) but by voluntary Habit , that it is a very difficult thing for me to love at all , without something of Desire . Now I am loath to abandon all Thoughts of Friendship , both because it is one of the brightest Vertues , and because I have the noblest Designs in it . Fain wou'd I rescue my Sex , or at least as many of them as come within my little Sphere , from that Meanness of Spirit into which the Generality of 'em are sunk , perswade them to pretend some higher Excellency than a well-chosen Pettycoat , or a fashionable Commode ; and not wholly lay out their Time and Care in the Adornation of their Bodies , but bestow a Part of it at least in the Embellishment of their Minds , since inward Beauty will last when outward is decayed . But though I can say without boasting that none ever loved more generously than I have done , yet perhaps never any met with more ungrateful Returns which I can attribute to nothing so much as the Kindness of my best Friend , who saw how apt my Desires were to stray from him , and therefore by these frequent Disappointments would have me learn more Wisdom that to let loose my Heart to that which cannot satisfie . And though I have in some measure rectified this Fault , yet still I find an agreeable Movement in my Soul towards her I love , and a Displeasure and Pain when I meet with Unkindness , which is a strong Indication of somewhat more than pure Benevolence ; for there 's no Reason that we should be uneasie because others won't let us do them all the good we would . And though your Distinction be very ingenious , That we may seek Creatures for our good , but not love them as our good , yet methinks 't is too nice for common Practice ; and through the Deception of our Senses , and Hurry of our Passions , we shall be too apt to reckon that our good whose Absence we find uneasie to us . Be pleased therefore to oblige me with a Remedy for this Disorder , since what you have already writ has made a considerable Progress towards a Cure , but not quite perfected it . Thus you see Sir , what a Trouble you have brought upon your self by your obliging Condescentions to Worthy Sir , Your most humble and thankful Servant . All-Saints Eve 1693. LETTER IV. Mr. Norris's Answer . Madam , THE sincere Love you seem to have for Truth , and the great Progress you have made in it , together with that singular Aptness of Genius that appears to be in you for further Attainments , makes me not only willing to enter into a Correspondence with you , but even to congratulate my self the Opportunity of so uncommon a Happiness . For the better Improvement of which , and that our Correspondence may be the more useful , I would desire that it may be continually imployed upon serious and important Subjects , such as may deserve the Time , and reward the Pains that shall be bestowed on them , and may occasion such Thoughts and Reflections to pass between us as may serve to give true Perfection and Inlargement to the Rational , and right Movements and Relishes to the Moral Part of our Natures . And ( since I have taken upon me to prescribe ) I would have these Subjects well sifted and examined as well as well chosen , that so we may not enter upon a new Argument till that which was first undertaken be throughly discharged , whereby we shall avoid a Fault very incident to common Conversation ( wherein new Questions are started before the first is brought to an Issue ) and which makes the Discoursings of the most intelligent Persons turn to so little an account . But this Fault so frequent and almost unavoidable in the best Companies , is easily remedied in Letters , and therefore since we are now fallen upon a noble and sublime Subject , I desire we may go to the Bottom of it , and not commence any new Matter till we have gone over all that is of material Consideration in this of Divine Love. So much by way of Proposal , I proceed now to consider the Contents of your present Letter , in which I find very great and extraordinary things , and such as will deserve more , and more studied Reflections than my present Leisure ( I fear ) will permit me to bestow upon them . However I shall go as far as my Time and Paper will allow , and if you think I leave any thing considerable omitted , the Defects of this shall be supplied in another Letter . I observe then that though you declare your self satisfied with the Account I gave in my last why GOD's being the Author of Pain should not strike off that Obligation of Love which was grounded upon his being the Cause of the opposite Sensation of Pleasure , yet ( so greatly are you concerned to have that ill Consequence effectually shut out ) you advance another Hypothesis for the Solution of the Difficulty . And because it is very ingenious and worth our considering , I shall therefore first of all set down what by comparing the several Parts of your Letter together I take to be your Notion . Which when I have stated and considered , I shall reflect upon some single Passages in your Letter that relate to it . And in this you have the Model of the Answer that I intend . To begin then with an Account of your Notion . You distinguish of two Sorts of Pain ; that which is sensible or bodily , and that which is mental . By sensible Pain meaning that which is in the inferiour Part of the Soul , that which is exercised about Objects of Sense ; and by mental Pain that which affects the superiour and intellectual Part. Now as for mental Pain , that you allow to be an Evil , and the only proper Evil of Man , but then you say GOD is not the Cause of that . And as for sensible or bodily Pain , that you allow GOD to be the Cause of . But then you say that is not truly and really an Evil , as not affecting what is properly the Man. And therefore though GOD be the true Cause of Pian as well as Pleasure , yet since the Pain which he causes is not of the first Sort , viz. mental Pain which is an Evil , but of the second Sort , viz. sensible Pain which is not the proper Evil of the Man , this ought to be no Bar to our Love of him , much less a Reason of making him the Object of our Aversion . This I think is in short your true System , which lying thus in a regular and compendious Draught may be the more distinctly considered , which is the Advantage I aim at by casting it into this Form. My first Remark upon this is that your Distinction of sensible and mental Pain in the general is right , and founded in the Nature of things . For certainly the Ideas of Joy and sensible Pleasure , Grief and bodily Pain are very distinct . Some I know that pretend to Philosophy confound these , making that Pleasure or Pain ( suppose ) which a Man feels upon his drawing near the Fire to be all one with Joy or Grief . The Soul knowing ( say they ) or feeling that the Body which she loves is well or ill disposed , that there happens some good or ill to its mechanical Frame , either rejoyces or is grieved at it . The one is our Pain , the other our Pleasure . But this I take to be gross Philosophy , though the Authors of it think it fine . It is true indeed , that as often as the Sentiments of Pleasure or Pain do give us notice that our Bodies are well or ill disposed , we are affected with Joy or Grief , but a little Reflection may help us to perceive that this Joy and Grief that are the Consequences of our knowing how 't is with the State of our Bodies , differ exceedingly from those antecedent Pains and Pleasures whence the Information is receiv'd . For these prevent our Reason , whereas the other follow upon it . Pain anticipates all Thought or Reflection , but Grief supposes it and is grounded upon it . I grieve because I know my self to be in Pain , or because I expect or fear it , whence it is evident that my Grief and my Pain are not one and the same , but two very different and distinct Sentiments . I therefore allow your Distinction , though I am not so well satisfied with the Ground of it . You ground your Distinction of mental and sensible Pain upon a double Part of the Soul , the superiour and the inferiour . The Distinction is authorised by Custom , and ( what is more ) by you , but I must own to you sincerely , that I do not understand it . I have heard much talk of this superiour and inferiour Part of the Soul , and have thought much about it , but cannot for my Life form to my self a clear Idea of any such Parts . For besides that I think the Soul has no Parts at all , if it had , sure they are not such dissimular and heterogeneous Parts as superiour and inferiour , intellectual and sensitive . The Soul I take to be an intire simple uniform Essence , Intellectual throughout , without any Parts at all , much less such heterogeneous Parts . Nor is there any need that it should be supposed to have any such for the Establishment of the present Distinction . The Distinction of Sentiments does not need Distinction of Parts in the Soul. The same Essence of the Soul being variously modified may be variously affected , and be capable of different Sentiments . Being modified thus it shall be affected with Grief , and being modified thus it shall be affected with Pain , which will be sufficiently distinguished from each other , by saying that Pain is a Modification of the Soul that anticipates and prevents all Reason and Reflection , and that Grief is a modification that follows it , and proceeds from it . Thus I choose to distinguish them , rather than by subjecting ( as you ) these two Sensations in two parts of the Soul , whereof I have no Idea ; or by calling ( as others ) that Pain which the Soul suffers by the mediation of the Body , and that Grief which the same Soul suffers in and by her self without the Mediation of the Body . For though according to the Law of this State Pain be always occasioned by some Motion or Change in the Parts of the Body , yet since 't is the Soul that truly feels it , and GOD that truly raises it , I can easily conceive , that GOD can , if he pleases , raise the Sensation of Pain in her though no Change be made in the Body , nay though she had no body at all . That GOD for instance can raise the Sensation of Burning in the Soul without any Impression of Fire upon her Body . Which by the way may serve to shew the Impertinency of that Question among the School-men , how the Soul that is an immaterial Substance can suffer when separate by by a material Fire ? For let them tell me how Fire affects the Soul now she is in the Body , and I 'll tell them how it may torment it when out of the Body . But this by the by . The thing I directly intend is , that since the Soul may be capable of Pain as well without the Mediation of the Body as with it , this cannot be its Distinction from Grief that it affects the Soul by the Mediation of the Body . But to go on , as I am not satisfied with the Ground of your Distinction , so neither am I with the Use and Application you make of it . Mental Pain say you is an Evil , but such as GOD does not cause . Again , sensible Pain GOD does indeed cause , but then that is not properly the Evil of Man. Now I cannot accord with you in either of these . As to the first , I think it very certain that mental Pain being a real Modification of the Soul is caused by GOD , who alone is able to new modifie our Souls , who only acts upon them and is able to make them happy or miserable , as I have sufficiently proved in my Discourse of Divine Love , and as you will evidently perceive if you retire within your self , and attentively consult your Reason . And I wonder why you should stick to allow GOD to be the Author of mental Pain or Grief , when you allow him to be the Cause of mental Pleasure or Ioy. If he be the Cause of our Happiness , why cannot he be as well the Cause of our Misery ? And if of Pain , why not of Grief ? For as to the other Part that sensible Pain which God causes , is not properly an Evil , you will find it very hard to perswade any one that has felt it to this Paradox . That I suppose which perswaded you to it was your distinguishing the Soul of Man into two Parts , a superiour and an inferiour Part , the Latter of which being not properly the Man that Pain which is lodg'd there cannot be said to be the proper Evil of Man. Thus the Stoicks reasoned of old , and thus you now . But besides , that this Distinction of the Soul into a superiour and inferiour Part which is the Ground of this Supposition wants it self a good Foundation . I further consider , that if there were such a thing as an inferiour Part of the Soul , yet since the higher is conscious of and affected with what is transacted in the other , I do not see what Advantage accrues from this Distinction . And since 't is the same Soul that feels Pain and Grief , I see no Possibility of conceiving but that Pain must be as truly an Evil as Grief . And if 't were put to my Choice , there are several Degrees of Grief that I would chuse to indure rather than some Pains . And I would fain know whether Pain be not against the Happiness of Man , or whether Happiness can consist with it . You your self imply that it cannot , when you say that Indolence is necessary to perfect Felicity . And must not that then be an Evil that is contrary to Happiness ? And should you not think your self guilty of offending against that Charity which you owe to your Fellow-Creatures , and which obliges you to wish and seek their Welfare , if you should put any of them without Cause to Bodily Pain ? Or would you try to bring your self off by your Distinction of the superiour and inferiour Part of the Soul ? That the Pain which you inflicted was only in the inferiour Part , which being not properly the Man you could not be said to have done any real Evil to him , and so not to have trespassed against Charity . I believe you have too much good Nature as well as Discernment to use such a Plea as this : But now if Pain be not a proper and real Evil , how can it be against Charity to cause it in any one ? For what but willing an Evil to a Man can be contrary to wishing well to him ? It must therefore be concluded that sensible Pain is truly an Evil as well as mental , evil I mean in it self formally and simply considered , and that it can become good only occasionally and consequentially , as it may be a Means to avoid a greater Evil , or procure a greater Good ( and so may mental Pain too ) which when all is done I think the best Apology that can be offered for God's being the Author of it , and to salve him from being the Object of our Aversion upon that Account , viz. to say , that though sensible Pain be truly an Evil as well as mental , and that though GOD be the true Cause of both , yet GOD does not will our Pain as he does our Pleasure and Happiness , for it self and as such , but merely for the sake of something else , as it is a means to our greater good . And is therefore so far from meriting our Hatred for the Pain which he causes in us that he ought for that very reason to be loved by us , since 't is for the sake of Pleasure that he causes Pain . This I take to be the most satisfactory Account of the Difficulty , which as it resolves into what I offered in my last so 't is what you your self think fit after all to take up with as your last Expedient toward the latter Part of your Letter , where indeed you deliver your self very nobly upon this Occasion . Madam , I have now done with the Body of your Notion , and have now only to consider some looser Parts that relate to it . You say you think it an unquestionable Maxim that all our Good is wholly and absolutely from GOD , and all our Evil purely and intirely from our selves . The former Part of this I absolutely allow and contend for , concerning the latter I distinguish , when you say that all our Evil is purely and intirely from our selves , if you mean of moral Evil I grant it , but if you mean of natural Evils then I must distinguish again upon the Words from our selves , which may signifie either a physical or moral , or if you will , an efficient or a meritorious Causality . We are certainly the meritorious Causes of all our natural Evils , as bringing them upon us by our Sins , but that we are the efficient Causes of any of them I deny . As all our good is wholly from GOD , so in this Sense is also our evil . We have not the Power to modifie our own Souls , and can no more raise the Sensation of Pain in them than that of Pleasure , GOD is the true Author of both , as I have elsewhere shewn . You say again that Afflictions are not evil but good , to which I return that they are both in different Respects . They are certainly evil in their own formal Nature , and simply in themselves considered , and can be good only occasionally or consequentially , as they may serve as Means to some greater Good. And this I think may serve to reconcile the Goodness of Pain to that Assertion of mine , that nothing does us good but what causes Pleasure , that is , either formally and directly , or occasionally and consequentially , some Way or other whatever does us good must be supposed to cause Pleasure to us . Now though Pain cannot cause Pleasure formally , as being a Sensation formally distinct from it , yet it may occasionally and consequentially , and so may come within the Inclosure of those things that do us good . You think fit to confine my Sense of the Word ( Pleasure ) to such only as are truly agreeable to the Nature of Man , by which I suppose you mean those Pleasures which are called rational and Intellectual . To this I reply that it seems to me very evident , and I think I have elsewhere made it so , that GOD is the true Cause of all the Pleasure that is resented by Man. But you say you know not how it can consist with the Purity of the most holy GOD that he should be the Author of those pleasing Sensations which wicked Men feel in what we call sinful Pleasures . But 't is your Mistake to suppose that sensual Pleasures as such are evil , or that there is any such thing as a sinful Pleasure properly speaking . As Sin cannot be formally pleasant , so neither can Pleasure be formally sinful . All Pleasure in it self is simply good , as being a real Modification of the Soul , 't is the circumstantiating of it that is the Evil. And of this GOD is not the Cause , but the Sinner , who rather than forego such an agreeable Sensation will enjoy it in such a Manner and in such Circumstances as are not for his own or for the common Good , and therefore unlawful . But concerning this matter you may further satisfie your self out of the Letters between Dr. More and Me , and by reading the first and second Illustration M. Malebranch makes upon his De la Recharche de la Verite . Where he shews you that GOD does all that is real in the Motions of the Mind and in the Determinations of those Motions , without being the Author of Sin. There are two other Passages in your Letter which I know not how to assent to till I better comprehend them . One is , that mental Pain is the same with Sin , the other is , that Sin is the only true Evil of Man. I cannot stay long upon these , but as to the first , besides that Sin is an Act , and Pain a Passion of the Soul ; and that Pain is a real Modification of our Spirit , whereas Sin in its Formality is not any thing positive but a mere Privation , I say besides this , if mental Pain be the same with Sin , how shall we distinguish Sin from the Punishment of it ? And how shall a Man repent for his Sin ? For if mental Pain be the same with Sin , then to be sorry for one Sin will be to commit another . Then as to the other Part that Sin is the only evil of Man , I grant it is the greatest , but I cannot think it the only one ; for besides that mental Pain is as I have shewn an Evil distinct from it , there is also a thing call'd Bodily Pain , which I have also shewn to be an Evil. Now Madam as to what you request of me in the Conclusion of your Letter , if you think that distinction of mine of seeking Creatures for our good , but not loving them as our good too nice . I further illustrate it thus , you are to distinguish between the Movements of the Soul and those of the Body , the Movements of the Soul ought not to tend but towards him who only is above her , and only able to act in her . But the Movements of the Body may be determined by those Objects which environ it , and so by those Movements we may unite our selves to those things which are the natural or occasional Causes of our Pleasure . Thus because we find Pleasure from the Fire , this is Warrant enough to approach it by a Bodily Movement , but we must not therefore love it . For Love is a Movement of the Soul , and that we are to reserve for him who is the true Cause of that Pleasure which we resent by Occasion of the Fire , who as I have proved is no other than GOD. By which you may plainly perceive what 't is I mean by saying that Creatures may be sought for our good , but not loved as our Good. But after all I must needs acknowledge that this ( as all our other Duties ) is more intelligible than practicable , though to render it so I know no other Way than by long and constant Meditation to free our Minds of that early Prejudice that sensible Objects do act upon our Spirits , and are the Causes of our Sensations , carefully to distinguish between an efficient Cause strictly so called , and an Occasion , to attribute to GOD and the Creature their proper Parts in the Production of our Pleasures , to bring our selves to a clear Perception and habitual Remembrance of this grand Truth , ( the Foundation of all Morality ) that GOD only is the true Cause of all our Good , which when fully convinced of we shall no longer question whether he ought to be the only Object of our Love. I am , Madam , With great Respect , Your humble Servant J. NORRIS . Bemerton , Nov. 13. 1693. If you are satisfied thus far , I would desire you to go on to communicate what other Thoughts you have concerning the Love of GOD , for 't is a Subject I like , and would willingly pursue to the utmost . LETTER V. To Mr. Norris . SIR , SO candid and condiscending a Treatment of a Stranger , a Woman , and so inconsiderable an one as my self , shews you to be as much above the Generality of the World in your Practice , as you are in your Theory and Speculation . Hitherto I have courted Truth with a kind of Romantick Passion , in spite of all Difficulties and Discouragements : for knowledge is thought so unnecessary an Accomplishment for a Woman , that few will give themselves the Trouble to assist them in the Attainment of it . Not considering that the meliorating of one single Soul is an Employment more worthy of a wife Man , than most of those things to which Custom appropriates the Name of Business and Affairs . But now , since you have so generously put into my Hand an Opportunity of obtaining what I so greedily long after , that I may make the best Improvement of so great an Advantage , I give up my self entirely to your Conduct , so far as is consistent with a rational not blind Obedience , bring a free and unprejudiced Mind to receive from your Hand such Gravings and Impressions as shall seem most convenient , and though I can't engage for a prompt and comprehensive Genius , yet I will for a docible Temper . The Esteem I have for those necessary and useful Rules you have already prescribed , shall appear by my strict Observation of them . For indeed the Span of Life is too short to be trifled away in unconcerning and unprofitable Matters ; and that Soul who has any Sense of a better Life , can't chuse but desire that every Minute of her Time may be employed in the regulating of her Will with the most critical Exactness , and the extending her Understanding to its utmost Stretch , that so she may obtain the most enlarg'd Knowledge and ample Fruition of GOD her only Good , that her Nature is capable of . I will therefore pass on to explain a little what I asserted in my last , next add a few Thoughts concerning Divine Love , and in the last place a Proposal or two for the better Prosecution of those you have already made . Now in order to the first , I am very well satisfied that GOD is the Cause of Mental as well as Bodily Pain , if by mental Pain you understand Grief , my Mistake lying in this , that I confounded Sin and mental Pain . 'T is indeed evident that Sin and Grief are two distinct things ; yet I cannot form to my self any Idea of Sin which does not include in it the greatest Pain and Misery . For as Sin is the meritorious Cause of all Misery , so it seems to me that the Punishment of Sin is concomitant to the Act ; Misery is inseparable from Sin , and the Sinner is ipso facto punished . When therefore I said that mental Pain is the same with Sin , I meant no more than this , that as a musical Instrument , if it were capable of Sense and Thought , wou'd be uneasie and in pain when harsh discordant Notes are plaid upon it , so Man , when he breaks the Law of his Nature and runs counter to those Motions his Maker has assign'd him , when he contradicts the Order and End of his Being must needs be in Pain and Misery . And as the Health and Perfection , Ease and Pleasure , Good and Happiness ( or whatever you will call it ) of a Creature consists in its Conformity to the End of its Creation , and the being in such Circumstances as are agreeable to its Nature , from which when in the least it deviates it loses both its Beauty and its Pleasure ; so the Soul of Man being made on purpose for the Contemplation and Love of GOD whensoever it ceases to pursue that End , must needs be put out of the Order of its Nature , and consequently depriv'd of all Pleasure and Perfection , whilst it stands rightly affected towards GOD it cannot be destitute of Pleasure , but whatsoever sets it in Opposition to him does by that Act deprive it of all Delight . So that my Hypothesis will lie thus : That although GOD only has Power to modifie the Soul of Man , and to affect it with Pain and Grief , yet since these are rather Uneasinesses than Evils strictly so call'd ( nothing according to my Notion being the proper Evil of Man but Sin , of which more anon ) since they are design'd by GOD as Mediums to good , and are , if not formally , yet at least consequentially Occasions of Pleasure ; since the wilful and affected Ignorance of the Understanding and Pravity of the Will , or in other Words Sin is the true and proper Evil of a Man , because Sin only is absolutely and directly opposite to the Essence of Goodness ; and seeing GOD can no way be said to be the Author of Sin , consequently his being the Cause of our uneasie Sensations , can be no just Bar to our Love , much less any Motive to our Aversion . As for the Distinction of the Soul into inferiour and superiour Part , I am as little satisfied with it as you can be , and do confess to you ingeniously that I have no clear Idea of that which is properly my self , nor do I well know how to distinguish its Powers and Operations : For the usual Accounts that are given of the Soul are very unsatisfactory , that in your Letter being the best I have met with and therefore for want of better Expressions , I made use of this Distinction , which I did the more readily because I learned it from your Christian Blessedness , P. 158. All the remaining Difference therefore lies in this Question , whether Sin be the only Evil ? And in order to the removing it , I shall first shew you my Design in affirming that it is , and then the Reasons that incline me to it , and when I have done so I will refer all to your better Judgment . First , for what I aim at , I have observ'd that most of the Folly and Mischief that is in the World proceeds from false Notions of Pain and Pleasure , and Mistakes concerning the Nature of good and evil . For would Men be perswaded that GOD is their only good , so they might enjoy him they would not much regret the Absence of other things ; neither would they so greedily pursue the Shell of Pleasure , nor fix their Hearts on sensible Objects which can never satisfie . And were they but convinced that nothing is so evil as Sin , they would not choose Iniquity rather than Affliction . As therefore your Account of Pleasure does rectifie the Errors of our Love , so I could wish that our Aversions were better regulated than they usually are ; and that Sin , which though it be not the efficient , is yet the moral Cause of all our Evils and Displeasures , were so represented as that it might appear the only proper and adequate Object of our intire Hatred and Aversion . This is my Design . Now for the Reasons ( besides what are already intimated ) which incline me to think that Sin is the only Evil. I grant that whatever is contrary to the Pleasure and Good of Man in any of his Capacities , may in some Sense be call'd an Evil , and in this Latitude no doubt but that both mental and sensible Pain are Evils . But because , when we speak of Evil we usually understand something that in its own Nature is the proper Object of our Aversion , evil as evil being no way eligible ; and since mental and bodily Pain are not so far evil but that in some Circumstances they may become eligible , which yet they could not be without assuming the Nature of good , and therefore they are not pure and absolute Evils . And further , though 't is easie in our Contemplations and Retirements to distinguish between greater and lesser Evils , to compare and weigh them together , and to allot to each its due Proportion of Choice or Aversion , yet since good and evil do frequently present themselves to our Minds in common Conversation and Business , when we have neither Time nor Appetite to abstract and consider , but are determin'd by this short and obvious Sillogism , Evil is not eligible , but such a thing is Evil , therefore it is not to be chosen : Whereas perhaps that which we refuse as evil ( suppose bodily or mental Pain ) though formally , and in the greatest Latitude of the Word it be an Evil , yet comparatively and pro hic & nunc , it may be a Good , and so the proper Object of our Choice . To avoid which common Occasion of Mistake , and because the Nature of Man has so strong an Aversion to every thing that bears the Name of Evil , I wou'd rather call Grief and Pain Uneasinesses than Evils , and wholly appropriate the Name of Evil to Sin , which is * essentially and absolutely Evil and the only entire Object of a rational Creatures Hatred and Aversion . But not to contend about Words , admitting that Pain and Grief are Evils , it is but in a comparative and lower Sense ; if they were essentially Evil , they could not in some Circumstances become good , which you your self allow them to be occasionally and consequentially , and as they may be a Means to avoid a greater Evil. Whereas the very * Essence of Sin is evil , it can never in any Circumstance be eligible , which is a Sign it is never good . We may not commit a lesser Sin under Pretence to avoid a greater , but we may , nay we ought to endure the greatest Pain and Grief rather than commit the least sin . For ( not to dispute what Good GOD may bring out of the Sins of Men , or how he does it , which are Questions I will not now meddle with ) I have always thought that the least moral Evil is not to be chosen , no not in order to the greatest Good , as I think may be inferred from the Apostles arguing , Rom. 3. 8. there is a certain Peculiarity of Evil in Sin , which ( though you will not allow it the only Evil , yet at least ) renders it an Evil paramont to all other Evils , and excludes it from the least degree of Eligibility . For though Pain and Grief put the Soul into uneasie Circumstances , yet they don't withdraw her from her true Good , they rather excite her more strongly to cleave to him , and that Trouble which sensible things occasion , and which she feels through the Disorder of her own Thoughts , stirs her up to fix more firmly on him , whose Comforts in this Case are her only Refreshment , whereas Sin quite alienates the Soul from her only true Good , and thereby deprives her of the sole Prop she has to rest on , and consequently puts her in the most wretched , helpless and evil Condition . Every thing but Sin has something of good in it , because every thing else proceeds from GOD ; but Sin is all over perfect Deformity , an uncompounded Evil , and a direct Contradiction to Order and Perfection , and consequently to Pleasure , and therefore is , or ought to be , set at the greatest Opposition to the Nature of Man , and to be the proper Object of his intire Hatred and Aversion . This is the Point I drive at , and if it may be gained am very indifferent whether it be by mine , or some other Way of arguing . But before I proceed to the next Particular I have two Requests , one is , That you would please to oblige me with a Definition of Pleasure ; and the other , That you would a little explain the Idea of Pain , for I don 't well understand your Meaning when you say , That Pain anticipates all Thought or Reflection ; I did suppose it to be an uneasie Thought , and how then can it anticipate all Thought ? The Bodily Impression indeed prevents Thought , but that is not properly the Pain but the Occasion of it . Now in the next place to gratifie your Desire which falls in so much with my own Inclinations , That I should further communicate my Thoughts concerning divine Love ; a Subject on which 't is easie to be endless , and yet impossible to say too much : I take it to be the Sum and Substance of all Religion , to which all other Duties are reducible , which are but so many different Modifications of this Soul that animates the Christian Life : And therefore such Discourses as serve to lay its Foundation deep , and raise its superstructure high , such as bring it Fuel by rational Motives , and fan its Flame by devout and relishing Expressions , do the Work of Religion all at once ; for were this Divine Principle but once firmly rooted in our Hearts , and suffered to display it self in all its necessary Effects and Consequences , 't would supercede all other Instructions , and be instead of a Thousand Monitors . The Love of GOD is both the best Preservative against Evil ( in its greatest Latitude ) and the strongest Impellent to good . 'T is the best Antidote against Sin , in that it disarms Temptations of all their Force , they cannot fasten upon the Soul that entirely loves its Maker . He who believes GOD to be his only Good , if he attend at all to that Conviction , can never wilfully sin against him . For Sin being a Disconformity to GOD , a willing something contrary to his Nature and Will , 't is not possible for a Man to chuse that which he believes to be contrary to his only Good , and which will therefore consequently deprive him of it . And it being nothing else but the false Appearance of some seeming Good that inclines a Man to chuse amiss , he who considers GOD as his only Good , and loves him with an Entireness of Affection , has shut up all the Avenues of his Soul from that Syren apparent Good , and is not capable of being bewitch'd by it . Indeed if we allow the Creature to be in any degree our good , 't is hard to keep our selves from desiring it , and if we permit Desire , we can never be secure from irregular Love , that Shame and Misery of Mankind , it being easier not to desire at all than to desire with Moderation . For Love is an insinuating Passion , and where-ever 't is admitted , will spread and make its Way . And though the Charms of the Creature be infinitely unworthy to rival those of the Creator , yet they have this Advantage , that they perpetually press upon the outward Man , and constantly present themselves to our Senses , so that if we allow them the least Share in our Hearts , 't is odds but that at last they wholly withdraw it from him who only has a Right to it . And as the Love of GOD secures our Innocence , so it makes the best Provision for our Pleasure . The Soul of Man may as well cease to be as cease to love ; something or other it must desire , but so long as it moves towards the Creature , it may amuse its Cravings but can never satisfie them . How often will the Objects of our Love be wanting ? How often will the Objects of our Love be wanting ? How often will they be unkind ? And suppose them as present and as kind as we can wish them , shall we not be as sick of our Fruitions as we were of our Desires ? For what is there in the Creature but Emptiness , Vanity and Vexation ? But the Object of Divine Love is always essentially present , nothing can hide him from us but our own Neglect ; if we do but fix the Eyes of our Understanding on , and direct the Motions of our Will towards him , we may always contemplate and enjoy his Beauty ; may always asswage our Thirst at this Fountain , and feast our hungry Souls upon his never-failing Charms , which though they will still draw us on to pursue a further Enjoyment , because of their infinite Amability and Perfection , yet all along they will satisfie and fill our Souls with unspeakable Delight ; though they don't extinguish all Desire , yet they will remove all Emptiness , and at once replenish our Faculties and enlarge them ! But these ravishing Delights which the enamoured Soul feels in every Approach to her Divine Lover are better felt than expressed , and when we have once tasted of these most sapid Pleasures , we shall for ever disdain the muddy Streams of sensual Delights ! Thus the Love of GOD defends us from the Uneasiness of Pain and Grief , as well as from the Evil of Sin , and makes us happy in all our Capacities . It is so Divine a Cordial , that the least Drop of it is able to sweeten and outweigh all the Troubles of this present State , and render the most Calamitous Condition not only easie but joyous . For it gives an Anticipation of those Joys in which it will at last invest us , brings down Heaven into our Bosoms e're it carries us up thither ; and were it but largely shed abroad in our Hearts , we should be out of the Reach of Fortune , might slight and trample on all Afflictions . Though the Arrows of Pain and Grief should ruffle our Skin , they could not touch our Hearts ; or they might touch but could not hurt us ! Finally , to what Heights of Piety will not this Divine Principle elevate the amorous Soul ! For what can be too difficult to do to acquire a more perfect Enjoyment of what we love ? What can be too hard to suffer for the sake of that Object that hath won our Heart ? 'T is nothing else that cramps our Endeavours , and slackens our Industry after one of the brightest Crowns of Glory , but the dividing our Love between GOD and Mammon . If a foolish ill-grounded Passion can many times excite the Soul in which it dwells to do things beyond it self , If the Love of dirty Clay , or popular Breath can reconcile us to Fatigues and Distresses , and many things very uneasie to our Animal Nature , shall not the most rational and becoming Love , that Love which is the End and Perfection of our Beings , which is secured from Disappointment , Jealousie , and all that long Train of Pain and Grief which attends Desire when it moves towards the Creature , set us above all Difficulties , render our Obedience regular constant and vigorous , refine and sublimate our Natures , and make us become Angels even whilst we dwell on Earth ? In the last Place for the Proposals I am to make . When you think we have sufficiently examined the Subject we are upon , I desire the Favour of you to furnish me with such a System of Principles as I may relie on , and to give me such Rules as you judge most convenient to initiate a raw Disciple in the Study of Philosophy ; least for want of laying a good Foundation , I give you too much Trouble , by drawing Conclusions from false Premises , and making use of improper Terms . I have no more to add but my repeated Thanks for that great Condescention you continue to shew to ( Worthy Sir , ) Your most obliged and humble Servant . December 12. 1693. LETTER VI. Mr. Norris's Answer . Madam , IT deserves neither your Thanks nor your Admiration that I should endeavour to be particularly civil to a Person of your extraordinary Worth and Accomplishments , which indeed appear so great and so beyond what I ever yet found or could imagine , as at the same time to command and lessen the highest Respect and Deference that can be shewn to you . Your Hypothesis , as you now explain and rectifie it , runs clear and unperplext , and has nothing in it but what equitably understood challenges my full Consent and Approbation . The Defect of it before lay partly in your supposing GOD not to be the Author of mental Pain ( and that because you made mental Pain to be all one with Sin ) and partly in your supposing sensible Pain of which you allow'd GOD to be the Author , not to be in it self a real Evil. But now both these Faults are mended , and all is right and as it should be . For whereas before when you confounded mental Pain with Sin , you pleaded thus against our hating and for our loving GOD notwithstanding the Pain which he is acknowledged to inflict upon us , mental Pain is truly an Evil , but such as GOD does not cause , sensible Pain GOD does cause , but then that is not truly an Evil. Now distinguishing mental Pain from Sin , and substituting Sin in the room of mental Pain , you make your Apology for the Love of GOD run thus , Sin which is truly an Evil GOD does not cause , and as for mental and sensible Pains whereof GOD is the true Cause , they are not truly and properly Evils . By which latter Clause I presume you mean not as you seem'd to do at first , that they are not truly and properly Evils in their own formal Natures and as simply in themselves considered ( for so 't is evident that they are Evils , as being as such against the Happiness and Well-being of a thinking and self-conscious Nature ) but only as in that particular Supposition , Juncture or Circumstance wherein they are inflicted by GOD , who having a thorough comprehensive View of our whole Condition , and so knowing what upon all Considerations is best for us , thinks it adviseable sometimes to molest and trouble our Repose with mental or sensible Pain , not for their own sakes , or that he is delighted in them as such any more than we our selves are , but in order to our Good , and as they are necessary Means to avoid some greater Evil. In which respect both Pain and Grief ( though evil in their inward formal Natures ) do relatively considered so far put on the Nature of Good as to be truly eligible , and would not fail to be actually willed and chosen by us for our selves , as by GOD for us , if we had the same Views and Prospects of things that he has . In this Sense it is very true and certain that both the mental and the sensible Pain which GOD inflicts in this Life ( for as to the Misery of the next I do not apprehend the present Question concerned in it ) are not , all things considered , truly and properly Evils , because upon the whole they are eligible , which Sin can never be , it being a contradictory Supposition that that should be eligible as a Means to avoid a greater Evil , which is it self the greatest of all . And herein I take it consists the Peculiarity of the Evil of Sin , that it is never eligible , but always the due and just Object of our Hatred and Aversion . So that if in this Sense you will have Sin to be the only Evil , that whereas all other Evils are not so far Evils but that in some Junctures and Suppositions they may become good and eligible , Sin as being the greatest Evil can in no Supposition imaginable become good , but remains ever a fixed and unchangeable Evil , as GOD does a Good , without the least Variation or Shadow of turning , I intirely consent with you , and do and hope always shall think Sin to be thus the only Evil. And since GOD is not the Author of Sin which can never be eligible but only of our uneasie Sentiments which in some Circumstances may , and then are no longer to be considered as Evils , this gives clear and full Satisfaction to that Objection against the Love of GOD taken from his being the Cause of our painful Sensations . And I can now well conceive that GOD is always lovely and to be loved by us , not only when under the little common Uneasinesses of Life , but when most miserable and afflicted , even by a Martyr in his Flames . And so we are come to a fair Resolution of this Difficulty concerning the Love of GOD. As to what you say concerning the Inferiour and Superiour Part of the Soul , that you the rather us'd this Distinction because you learnt it from my Christian Blessedness , I confess that I do there make use of this Scheme of Speech , not intending thereby two parts of the Soul Really and Physically distinct , but only the same Soul diversly consider'd , with respect to different Objects and ways of Operation , In consideration of which it is usually divided into Parts in a popular way of speaking , which in a popular Discourse and where there was nothing of particular Theory depending upon it , I had no reason to depart from , but rather to comply with . But when Good or Evil , Grief or Pain come to be distinguished by their being lodg'd in this or that part of the Soul in the Superiour or Inferiour Part ( which must then signifie Parts really Distinct ) I then deny that there are any such Parts . In all other Cases I should not scruple to speak in the common Language , not apprehending that I should give any one thereby just occasion to think that I held two real Parts in the Soul , any more than by using another popular mode of speaking of the Vegetative , Sensitive , and Rational Soul in Man , that it was my real Opinion that he had three Souls . I like your Ingenuity in confessing that you have no Clear Idea of that which is properly your self , and I further tell you , that you never will have while you are in this State. We do not know our Souls here by any Idea of them , ( as not seeing them yet in GOD ) but only by Consciousness or interiour Sentiment , which is the reason that the Knowledge we have of them is so imperfect . We see Bodies by their Idea's , but we know no more of our Souls than what we feel to be done in them . I forbear enlarging upon this matter , though a very noble and useful point of Speculation , because you may find a most excellent Account given of it by M. Malebranche in the 7th Chapter of his Third Book de la recherche de la Verite , page 352. And again more at large in his Illustration upon that Chapter , page 461. of Amsterdam Edition . And the same most excellent Person elsewhere , viz. in his Meditations Chrestiennes of Cologne Edition , page 152 , gives a very satisfying Account of the Reasons why it has not pleased GOD to give us an Idea of our own Souls , The first of which is , that if we did see clearly what we are , we could not be so closely united to our Bodies as is necessary to the preservation of this Animal Life . We should not look upon it as a Part of our selves , and unhappy as we are at present , we should not think it worth our Care to preserve it , and consequently having so little Value and Regard for it we should have no Sacrifice to offer to GOD , &c. His other Reason he pursues more at large , and because 't is one of the loftiest Strains of Reason and Eloquence that I ever met with , I shall give it you as near the Original as I can translate it from the Author , who thus brings in the eternal Wisdom , speaking to her Disciple . Secondement parce que l'Idee d'une ame est un Object si grand , & si capable de ravir les Esprits de sa beuatè , &c. Secondly , because the Idea of a Soul is an Object so great and so apt to ravish Spirits with its Beauty , that if thou hadst an Idea of thy Soul , thou wouldst be no longer able to think upon any thing else . For if the Idea of Extension which represents only Bodies , does so strongly touch Natural Philosophers and Mathematicians , that they oftentimes forget all their Duties to contemplate it . If a Mathematician has so much Delight when he compares Bignesses among themselves thereby to discover their Relations that he often sacrifices his Pleasures and his Health to find out the Properties of a Line , what Application would not Men bestow upon the Research of the Properties of their own Being , and a Being infinitely more noble than Bodies ? What Pleasure would they not take to compare among themselves by a clear View of the understanding so many different Modifications the bare Sentiment of which , however feeble and confuse , does so strangely busie and employ them . For thou must know that the Soul contains in her self all the Beauties and Finesses that thou seest in the World , and which thou art wont to attribute to the Objects that environ thee . Those Colours , those Odours , those Savours , with an Infinity of other Sentiments with which thou hast not yet been touched , are no other than Modifications of thy own Substance . That Harmony which so elevates thee is not in the Air which strikes thy Ear , and those infinite Pleasures of which the greatest Voluptuaries have but a feeble Sentiment are included in the Capacity of thy Soul. Now if thou hast a clear Idea of thy self , if thou didst see in me that Archetypal Spirit upon which thou wast formed , thou wouldst discover so many Beauties and so many Truths in contemplating it , that thou wouldst neglect all thy Devoirs . Thou wouldst discover with an Extremity of Ioy that thou wouldst be capable of enjoying an Infinity of Pleasures . Thou wouldst know clearly their Nature , thou wouldst be incessantly comparing them among themselves , and thou wouldst discover Truths which would appear to thee so worthy of thy Application , that wholly wrapt up and absorpt in the Contemplation of thy own Being , full of thy self , of thy Grandeur , of thy Excellencies , and of thy Beauty thou wouldst be no longer able to think of any thing besides . But my Son , GOD has not made thee to think of nothing but thy self . He has made thee for himself . Wherefore I shall not discover to thee the Idea of thy Being , till that happy Time when the View of the very Essence of thy GOD shall deface and eclipse all thy Beauties , and make thee despise all that thou art , that thou mayst think only of contemplating him . The Account of this excellent Person is so satisfying , that I shall not pretend to add any thing to it , but shall only observe from it that since 't is so true that we have no Idea of our own Souls , and so reasonable that we should have none , it would be in vain to go about to define any of the Modifications of our Spirit , which ( since we have no Idea of them ) must be learnt by inward Sentiment , and can no more be made known by Words to those that have not felt them than Colours can be described to a Man that is blind . And therefore you must excuse me if I own my self unable to gratifie your Request , in giving you a Definition of Pleasure , which though I know when I feel it , and am able to distinguish from Light , or Colour , or Sound , or from the opposite Sensation of Pain , yet since I know it by internal Consciousness only or Sentiment , and not by Idea , I cannot by Words render it intelligible to any body else , but must remit him that desires the Knowledge of its Nature to Sense and Experience . For he can never know it till he feel it , and have those Motions excited in the Organs of his Sense , to which the Author of Nature has annexed this Sensation . However I may venture to call Pain an uneasie Thought , not that I intend thereby to define it ( for I think it no more capable of a Definition strictly so called than Pleasure ) but only to intimate in general that it is a Modification belonging to Spirit , and not to Body . For seeing clearly in the Idea which I have of Extension , that all its Modifications reduce themselves to Figure and Motion , or certain Relations of Distance , I conclude that Pleasure and Pain and the rest of those Sensations which I feel in my self by interiour Sentiment , are not Modifications belonging to my Corporeal Substance , but to some other , which I call my Spirit . And for this reason it is that I call Pain an uneasie Thought . But then for the reconciling this with my saying that it anticipates and prevents all Thought , I need only suggest to you that when I call Pain an uneasie Thought , I take Thought in its utmost Latitude , for all that we are any way conscious of to our selves , as my most admired Philosopher does in his Principles of Philosophy P. 2. where he says , Cogitationis nomine intelligo illa omnia quae nobis consciis in nobis fiunt , quatenus eorum in nobis Conscientia est . Atque ita non modo intelligere , velle , imaginare , sed etiam sentire idem est hic quod cogitare ; i. e. By the Name of Thought I understand all those things which we are conscious to be done in our selves , so far forth as there is in us a Conscientiousness of them . And thus not only to understand , to will , to imagine , but even to feel is the same here as to think . But when I say that Pain anticipates all Thought , by Thought I mean all rational , discursive and reflecting Thought , which 't is most certain and evident by all Experience that Pain does prevent , and as certain that Grief does suppose , follow and proceed from it . But to return from these Digressions ( for I call all things so that have not an immediate Connection with Religion ) to that which is the principal Subject of our Correspondence , and ought to be the Subject of all our Thoughts , the Love of GOD. Our Saviour places it in the Head of all Morality , telling us that it is the first and great Commandment . And his Apostle St. Paul places it in the Rear of it , telling us that the End of the Commandment is Charity . So then from both these put together the Result will be that the Love of GOD is both the first and the last , the Beginning and the End , the Foundation and the Top-work , the Principle and the Accomplishment of all Moral Perfection . And no doubt but the first Devoir which in Order of Conception we can suppose to result from the Being of an intelligent Creature will be to love the Author of it , and if he who is the Author of our Being be also the Author of all the Good , Comfort , Pleasure and Happiness of our Being , nay even of our very Power and Force of loving , than as we begin with him so we must end with him too , and make him the Term and Object of our whole Love , uniting our selves to him with all that we are ( as when Bodies touch one another according to their whole Supersicies ) with all our Heart , Soul and Mind . But of this already , and perhaps further hereafter . At present I consider that since our Being is in it self a Good , and the Foundation and Possibility of all the Good which we do or shall ever enjoy , it can be no sooner received than it brings along with it an Obligation of loving our Creator , whose we are , and to whom we are to offer up our Hearts as a flaming Sacrifice as soon as we enter upon Being , which we are to pay to him as our first Homage , and as an early Pledge and Earnest of all the Duty that we owe him . And that which does the more oblige us to this is , that if we do not thus early pay it to our Creator , we shall pay it somewhere else where it is not due . For no sooner does a Creature begin to be , but he begins to love , the intellectual Pulse commences its Movement which the first Inspiration of Life as well as the natural , and the Desire of Happiness immediately succeeds the Capacity of it . Assoon as we are we desire to be happy , and assoon as we desire to be happy we must seek for this Happiness in some Object or other . If therefore we seek it not in GOD , we must seek it in the Creature . But if we seeek it out of GOD , we seek it where it is not , and we err and transgress in our Search , GOD only being our true Good. We are therefore obliged to seek Union with GOD assoon as we desire to be happy , that is , assoon as we desire at all , that is , assoon as we are . Our Obligation therefore to love GOD bears Date from the first Moment of our Existence , and is therefore the first Duty that we owe him , as thus immediately resulting from our having a Being . And thus is the Love of GOD the first Commandment , and has the Precedency in the Scale of Morality . The other Character that our Saviour gives of it is , that 't is also the Great Commandment . And the Scripture speaks of its Dimensions , adding one more than we attribute to Bodies , telling us of its Breadth and Length , and Depth and Height ; but not how broad , nor how long , nor how deep , nor how high . And indeed with what Line could the Apostle measure such an immense Vastness ? How could he Paint Light and Flame , or put that into Words which passes not only all Description , but even all Knowledg , and indeed every thing but Sense and Experience . Well might our Saviour call it the Great Commandment . It is great in the Matter of it , being of the most weighty and concerning importance to the final Happiness of Man. Great in the Obligation of it which is absolutely indispensable , it being not possible that GOD should Create any one Spirit without obliging him to Love him , or that he should ever discharge him from that Obligation . Great in the Equity and Reason of it , it being highly reasonable that we should Love GOD who is so infinitely amiable , so altogether lovely . Great in the Power and Virtue of it , as being the most Fruitful and Prolifick Principle , the Root and Seed of all Excellency and Perfection , such as draws on with it the Observation of all the Commandments , and is therefore the shortest Line , the most compendious way to GOD and the enjoyment of him . The Love of GOD is indeed the general seisin , the universal ingredient of all a good Man's Actions ; 'T is that precious Tincture , that Chymical Spirit that runs through all , and that Noble Divine Elixir which gives Worth and Value to all , and converts even our meanest and most indifferent actions into Religion and Devotion . Great lastly , in the Pleasure and Duration of it . As Love is the most pleasant Passion , so the Love of GOD is the most pleasing Love. A Love that rewards it self , a Fire that is its own Fuel . He that Loves GOD as he ought , as he cannot , so he need not Love any thing else , so great delight and entertainment will he find in the Love of GOD. Which will also go along with him into the other Life , and be the Life of that Life . Then all the instrumental and ministerial Virtues shall expire and be of no further Use. Whether they be Prophecies they shall fail , &c. Even the Fear of GOD which is now so highly magnified as the Beginning of Wisdom , shall then cease , for perfect Love shall cast it out . Faith shall vanish , Hope shall be swallowed up , and Prayer it self shall be silent , only Love and Praise shall endure , and vie with each other to all Eternity . Thus much of the Love of GOD in general , concerning which all I have said seems little when I compare it with the Greatness of the Subject , and your most exalted and seraphick Strains upon it . I intend in my next to add something to the Reason of our loving GOD so intirely as I state it in my Sermon . In the mean time I deliver up this noble Subject to a better Hand , desiring you to communicate what further thoughts you have upon it , and to believe him that writes this to be in all Sincerity Madam , Your most humble Servant J. NORRIS . Bemerton , Jan. 11. 1693. LETTER VII . To Mr. Norris . SIR , I Am glad we are come to so good an issue in the matter of our Debate , and shall therefore immediately apply my self to that most necessary and delightful Theme , which is the noblest entertainment of our Thoughts , the best improvement of our Minds at present , and will be the inexhaustible Spring of our Joy hereafter , the Love of GOD. I cannot but admire the sottishness of those dull Epicureans , who make it their Business to hunt after Pleasures as vain and unsatisfactory as their admirers are Childish and Unwise , and in the mean time turn their Backs on this vast Repository of solid and substantial Joy. A Joy whose perpetual Current always affords a fresh Delight , and yet every Drop of it so entertaining , that we might live upon it to all Eternity ! Whilst our Souls are inebriated with its Pleasures , our very Bodies partake of its Sweetness : For it excites a grateful and easie Motion in the animal Spirits , and causes such an agreeble Movement of the Passions as comprehends all that Delight , abstracted from the Uneasiness which other Objects are apt to occasion . Our Passions ( although they have both their Use and Pleasure , yet ) as we usually feel them are blended with so much Pain , that 't is hard to determine whether the good or evil they do us be the greater , and a Man sometimes over-pays for his Mirth , by that Sting of Sorrow which attends it . However , I am not for a Stoical Apathy , I would not have my Hands and Feet cut off lest they should sometimes incommode me . The Fault is not in our Passions considered in themselves , but in our voluntary Misapplication and unsuitable Management of them . And if Love which is the leading and Master Passion were but once wisely regulated , our Passions would be so far from rebelling against and disquieting us , that on the contrary they would mightily facilitate the great Work we have to do , give Wings to this Earthly Body that presses down the Soul , and in a good Measure remove those Impediments that hinder her from mounting to the Original and End of her Being What is it that makes our Joys tumultuous and flitting , our Fears tormenting , our Hopes disquieting , &c. but the Irregularity of our Desire ? If we love amiss we shall both fear and hope , grieve and Rejoyce without Reason and in a wrong Measure , we shall lash out into a thousand Extravagancies , and be as unhappy as we are unwise and unreasonable . Whereas if we tune our Love to the right Key , we need not be apprehensive of Discord among the rest of our Passions , all their Motions will be natural and regular , and all Concert in a becoming Harmony . The Divine Nature is a Field in which our grateful Passions may freely take their Range . If we make GOD the Object of our Desire , our Hopes will neither delude , nor our Joys forsake us ; there is no Serpent lurks in this Grass , all is calm and placid , secure and entertaining . And yet , unwise that we are ! How hard is it to drive us to our Felicity , how difficult to convince us of our Happiness ? How many Evasions do we find to with-hold our Love from him who requires it , not for his own but our Advantage ! When shall we be , I need not say so just to GOD , but so kind to our selves , as totally to withdraw every straggling Desire from the Creature , the very best of which is not able to satisfie the Longings , and fill the Capacities of the Mind . The Boundlessness of Desire is a plain Indication to me that it was never made for the Creature ; for what is there in the whole Compass of Nature that can satisfie Desire ? What but he who made it can replenish and content it ? I need not bring Arguments for the Proof of this , every one has Experience enough to confirm it . For after all our Researches after that which is good for the Sons of Men , where is the happy Person who has not been defeated in his Hopes , or frustrated in his Enjoyments ? Though he has obtained his Object , has he satisfied his Desire ? For how amiable soever created Good may appear at a Distance , a closer Inspection and intimate Knowledge , declares it to be vain and empty , and a very improper Quarry for the Soul of Man. Indeed the Soul of our Neighbour has the most plausible Pretence to our Love , as being the most Godlike of all the Creatures , but since 't is as indigent as our own , how can it supply our Wants , or consequently be the proper Object of our Desires ? And if you will forgive a Remark which perhaps is not so solid as the Subject requires , I am apt to think that that Bashfulness and Unwillingness we feel in our selves to declare Love though never so pure and so refined from base and low Designs , and which shews it self in most , but especially in the best and most generous Tempers , proceeds from hence : The Soul blushes to declare her Indigence , and to go out of her self to seek for Happiness in that which is not , cannot be the proper Object of her Desires . 'T is true , a Sister Soul may give somewhat better Entertainment to our Love than other Creatures can , but she is not able to fill and content it . She must seek her own Felicity abroad , and if she cannot be her own Good , there is little Reason to expect she should be ours . And being I have heard some Object against your Account of the first and great Commandment , that it is prejudicial to the second , and because I am of a quite contrary Opinion , and think nothing does more effectually secure and improve it , I will therefore offer to your Consideration and Correction such Meditations as I have had about it . It were I confess a strong Prejudice against your Way of stating the Love of GOD , if it were in any Measure injurious to the right Understanding and due Performance of the Love we owe to our Neighbour . For since the Precepts of the Gospel are an exact and beautiful System of Wisdom and Perfection , every one of whose Parts are so duly proportioned to the other , that the Result of all is perfect Harmony and Order , I must needs conclude , that when such a Sense is put upon one Precept as causes it to clash and interfere with another , it can't be the genuine Meaning of it . And if I can't make over the whole of my Desire to GOD , without defaulking from that Portion of Love he has assigned my Neighbour , I must of Necessity set the Signification of that Precept to a lower Pitch , and find out some other Medium to interpret the first and great Commandment . But there 's no Necessity for this : So far is your Account of the Love of GOD from being prejudicial to the Love of our Neighbour that ( if I think right ) 't is the only solid and sure Foundation it can rest upon . For if I may lawfully bestow any Share of my Desire on my Neighbour , why not on the rest of GOD's Creatures that are useful and beneficial to me , provided my Love be not inordinate , but contain it self within those Bounds that Reason and Religion have prescribed ? For those who contend for a Love of Desire towards our Neighbour , won't deny but that that Desire may be inordinate , and in that Respect unlawful ; and therefore , according to them , it is not the bare desiring , but the Excess and Irregularity of that Desire that makes it peccant . But does not Reason plead as much for the Lawfulness of desiring one Creature as another ? And what Arguments can be fetched from thence for the Love of our Neighbour , that will not be as concluding for the Love of other Creatures in their Degree and Proportion ? If it be alledged that we have a Command to love our Neighbour , but none to love other Creatures , this seems to me a begging of the Question , for the Matter in Debate is , Whether that Command ought to be understood of Love of Desire or Love of Benevolence . But if we once permit our Desire to stray after the Creature , we open a Bank to all that Mischief , Malice and Uncharitableness that is in the World. And indeed , what can be so destructive to the Love of our Neighbour as these Desires ? For the Creature being finite and empty too , and therefore unable to satisfie the Desire of a rational Soul , how is it possible but that a Multitude of Lovers who all desire the same thing , which is very far from being able to satisfie one , much less all of them , should cross each other in these Desires and Pursuits , and consequently destroy that Peace and mutual Benevolence which ought to be cherished among rational Beings , and to which the Precepts of the Gospel so strictly engage us ? But the Divine Nature is an inexhaustible Ocean of Felicity , in which every one of us may satisfie his most inlarged Desires , without the least Diminution of its Fulness ! We need not grudg nor envy each other's Portion , for here is enough for us all . And therefore the Soul that centres all her Love on GOD , has no Temptation to those Sins that obstruct her Benevolence to her Neighbour . She does not make Gold her Hope , nor the fine Gold her Confidence , and therefore can very readily part with it to supply her Brother's Necessities . She does not place her Felicity in the Pomps and Pleasures of this Mortal Life , and therefore does neither envy him who possesses them , nor seeks by injurious Practises to deprive him of them . And as she has no Pleasure , no coveting , no Ambition , but to partake of the Divine Nature , so the Excellency of that Good on which she feeds assimilates her into its own Likeness , and inspires her with such a generous and diffusive Benignity , that she is willing to spend and be spent for the good of others , and in Imitation of the Divine Philanthropy , expands her self in Acts of Kindness and Beneficence , as uncircumscribedly and universally as the Capacity of her Nature will permit . What has been said I hope is sufficient to authorize me without Suspicion of Injustice , to withdraw my Heart from my Neighbour and fix it entirely on him who has Merit enough to deserve , and Kindness enough to embrace and requite the highest and most arduous Degree of Love I can possibly bestow on him . But it may further be considered , that our Saviour commands us to love our Neighbour as our selves , and to love one another as he has loved us . Now our Love to our selves is a Love of Benevolence , and consequently such a Love to our Neighbour does fully discharge the Obligation of that Command . Nor does it appear that our Saviour loved with a love of Desire , as he was GOD he could not , and as he was Man he need not , for a Love of Benevolence will answer all the End of his coming into the World. The Scripture 't is true , mentions some happy Favourites who had a greater Interest in his Love than others . We read that IESUS loved Lazarus , and of the Disciple whom IESUS loved , but there is no Necessity to understand this of a Love of Desire , and whatever other Reason may be assigned for this particular Kindness , I am apt to think the main Design of it was for our Example , that as our blessed Lord has left us a Pattern of every Virtue , so he might especially recommend to us that most noble and comprehensive one Friendship , which next to the Love of GOD has the Precedency of all the rest . I am therefore very far from designing any Prejudice to Friendship by what I have offered here , I rather intend to assert and advance it . For he who permits his Desires to run after his Friend , will in the End neither please himself nor advantage his Friendship . How often do we force the Almighty to deprive us of these dear Idols that have usurped our Hearts ? That so he may convince us how improper it is to permit our Souls to cleave to any Creature , which , allowing it to be able to entertain us at present , can give no Security for the future . And therefore he who would secure his Felicity , and have the Current of his Delight perpetual , must not suffer his Love to fix on any object but that which is the same Yesterday , to Day , and for ever . Besides , the Defects which we find in Friendship , owe their Original to this misplaced Desire . 'T is this , that knowing the Narrowness of Humane Nature makes us endeavour to monopolize a worthy Person to our selves , whereby we do him a great Injury by contracting and limiting his Benevolence . This is it that hoodwinks our Souls , and makes us blind to our Friend's Imperfections ; for where-ever Love sixes it either finds or fancies Excellency and Perfection : To discover a Defect embitters its Delight , wakes it out of its pleasant Dream , and is an uneasie Monitor that it ought not to rest here , since what is defective is so far not good , and consequently not lovely . But he who will not see his Friend's Infirmities is not like to inform him of them , and so frustrates the great Design of Friendship which is to discover and correct the most minute Irregularity , and to purifie and perfect the Mind with the greatest Accuracy . What is it but Desire that creates those Jealousies and Disquiets which sometimes creep into this refined Affection ? For pure Benevolence delighting in doing good , and having no Regard to the receiving it , would not be disgusted at the Kindness which is shewn to a third Person , but rather rejoyce at the Exercise of its Friend's Virtue . From Desire proceeds that unbecoming Excess of Grief which is apt indecently to transport us when GOD translates our Friend from our Bosom into his own . A generous and regular Friendship after it has paid that Tribute of Tears which Nature and the Worth of the Person requires , will rather prompt us to sympathize with and rejoyce in his Happiness , than to regret and complain of our own Loss . There is yet another Indecency that would be prevented were our Love only benevolent ; and that is , that strong Antipathy which usually succeeds Affection whenever it comes to a Rupture , as 't is odds but it may , considering the great Weakness of Humane Nature , and how seldom a Man is in every Stage of his Life consistent with himself , for a rightly constituted Friendship will incline us by all the Arts of Sweetness and Endearment to win upon the Offender , who has so much the greater need of our Benevolence , by how much he does the less deserve it . Our Kindness when he no longer returns it is the more excellent and generous , because more free : And though it cann't be called Friendship when the Bond is broke on one side , yet there may be a most refined and exalted Benevolence on the other . After all , methinks Benevolence is the most great and noble Kind of Love , and I wonder what should make us so fond of Desire , and so unwilling to withdraw it from the Creature , since so placed it is a continual Reproach to us , and perpetually upbraids us with our Weakness and Indigence . To need and desire nothing out of himself is the Prerogative and Perfection of the Divine Nature : And though a Creature need not blush to languish after GOD's Fulness , and to thirst for this Fountain of Living Water , yet methinks it should , to long after broken Cisterns , Creatures as dry and empty as it self ; did we therefore consult either our Honour or our Interest , we should without Reluctancy banish the Creature from our Hearts , abandoning all other Desires but that which has all the Pleasure and Advantage of Love , without any of its Pain and Imperfection . And thus Sir , I have endeavoured in this and my last , to point out , though very imperfectly , some of the Prerogatives of Divine Love. And I hope 't will appear from the Utility as well as from the Reasonableness of the thing , that we ought to fix the whole of our Love on our Maker . And in Truth , if we think it reasonable to love GOD at all , I know not how we can with Safety permit our Hearts to love any thing else . For though we may fancy that the Love of the Creature is not contradictory , but subordinate to the Love of GOD , yet Love being the most rapid of all Motions , if once our Desire be set a moving , in vain do we think to stop and circumscribe it ; and therefore as it is unjust , so it is unsafe to give it the least Tendency towards any Object but him who is the only proper and adequate one . I am exceedingly pleas'd with M. Malbranch's Account of the Reasons why we have no Idea of our Souls , and wish I could read that ingenious Author in his own Language , or that he spake mine . However I have some Queries to make about the Matter , but must refer it to another Opportunity . You tell me I must not expect a Definition of Pleasure , all I desire is only such an Account as we have of some other things , which strictly speaking are not capable of a Definition ; that Notion which I have entertained of Pleasure is , That it is that grateful Relish or Sensation , which every Faculty enjoys , in the regular Application of it self , to such Objects as are agreeable to its Nature . Or if you please , Pleasure I take to be , the Gratification of Natural Appetites according to , and not exceeding the Intention of Nature , and I pray be so kind as to tell me wherein I Mistake , whereby you will further engage me to be Sir , Your very humble and thankful Servant . February 15. 1693. LETTER VIII . Mr. Norris's Answer . Madam , I Am no less pleased than your self that my great Argument for the intire Love of GOD taken from his being the only true Cause of our good , is so well discharged of that Difficulty which you urged against it , because ( as I told you in my first ) I think it the only material one to which it stands exposed , and because it has received from your skilful Hand the utmost Advantage it was capable of . So that now I cannot but conclude the Bottom I go upon to be very sound , not expecting to be attacked by a stronger Objection , or by one better managed . The same occurred to my own Thoughts while I was composing my Discourse , but I thought it would be time enough to consider it when it came to be objected , and I have since met with a little flying Touch of it in a modern Philosopher of very considerable Note , Monsieur Regis a Cartesian , who in the 16 th . Chapter of his Metaphysicks contends upon this very Ground that GOD is not the Moral Good of Man , GOD ( says he ) is not the Moral Good of Man neither because he produces those things which are agreeable to him , nor because he causes those Pleasures which he feels . Not the first , because GOD would then be the moral good of all other Creatures as well as Man , because he does as much produce what in agreeable to them as what is so to Man. Not the second , because GOD would then be no less the moral evil of Man than his moral good , because he does no less produce the Pain which he suffers , than the Pleasure which he enjoys . From which without adding a Word more , as if this had been a most clear and incontestable Demonstration , he positively concludes that GOD is not the moral good of Man. Not only that he is not so for this Reason as the Cause of our Pleasure ( as your Objection runs ) but that he is not so at all . For he concludes that if he be so , it must be upon one or other of the forementioned Accounts , which since he is not , therefore he will not allow him to be so at all . A strange Paradox by the way , but what Force there is in the Proof of it may be determined from the Measures premised . The other Difficulty against the intire Love of GOD taken from its Inconsistency with the Love of our Neighbour ( which you say you have heard some urge against my Account of the first and great Commandment ) is indeed in one respect more pressing than the former , though easier to be resolved , because it is directly levelled , not against the Reason only of the Proposition , but the Truth of it . But I wonder to hear of this Objection as pertinent as it is , since I thought I had already laid in a sufficient Caution against it in the Discourse it self . For 't is most certain that the most intire Love of GOD enjoyn'd in the first Commandment does by no means exclude the Love of our Neighbour injoyned in the second , in case these two Loves be of two different Kinds , the former suppose , Love of Desire , and the latter Love of Benevolence , there being no manner of Repugnancy between the desiring none but GOD , and the wishing well to Men , and 't is only the joyning these two different Ideas under one common Name ( Love ) that makes it seem as if there were . To love none but GOD , and yet to love others besides GOD , do indeed seem to be contradictory Propositions , but 't is all because of the Equivocation of the Word ( Love ) which when applied to GOD in the first Commandment signifies desiring him as a good , and when applied to Men in the second signifies not desiring them as a Good , but desiring good to them . And cannot I thus love GOD only , and my Neighbour too , and so fulfil both Commands ? Cannot I desire but one thing only in the World , and yet at the same time wish well to every thing else ? 'T is plain that I may , and that the Intireness of my Love to GOD does no way prejudice my Love to my Neighbour , supposing the latter Love to be of a different Kind from the former . Those therefore that will have one of these to be exclusive of the other , ought first to prove that the Word ( Love ) used in both commands is taken according to the same Sense in both , that by Love of our Neighbour is meant Love of Desire as well as by the Love of GOD , without which their Objection is precarious , and instead of proving , they do but beg the Question . And I should be glad to see any of our Objectors prove what hitherto they are pleased to presume , that by Love of our Neighbours is intended Love of Desire . If they on the other hand demand what Proof I have that the Love of our Neighbour here is not Love of Desire , I answer , first that according to all the Laws of Dispute I may reasonably take leave to suppose that it is not , till my Objectors prove that it is . Since my Account of the first Commandment does not overthrow the second but only upon Supposition that Love of our Neighbour there signifies Love of Desire , they that lay that to my Charge ought in all Logick and Conscience to prove that it has that Signification , till which time I may fairly suppose that it has not , and that the rather because they themselves cannot pretend that Desire is the only thing that is called by the Name of Love , but must needs allow that there is also a Love of Benevolence , and that these two have very distinct Idea's . But not to infist upon a Privilege I do not need : I answer again that all those Arguments whereby I prove that GOD only ought to be loved with Love of Desire , do also implicity prove that that is not the Love wherewith we are to love our Neighbour , and consequently that that is not the Love intended in the second Commandment , but only Love of Benevolence . For since there are but these two Sorts of Love , and since ( which is the very Foundation of the Objection ) the intire Love of GOD is not consistent with the Love of our Neighbour , as Love signifies Desire , if I prove that GOD only ought to be loved with Love of Desire ( as I think I have done ) then it must follow either that our Neighbour ought not to be loved at all , which is manifestly absurd , or that Love of Benevolence is the Love that must fall to his share , and that which consequently is enjoyned in the second Commandment . And I wonder how it should enter into so many Men's Heads , as it does , to imagin that any other Love than this was here intended . For though it were otherwise never so lawful and allowable to love our Neighbour with Love of Desire , and he otherwise never so capable of it , yet is it imaginable that this should be made the matter of a Command , and required of us as a Duty ! Is it once to be thought that God who is an infinite Good , infinitely desirable , infinitely deserving of our highest Affections , nay of our whole Love ; and withall infinitely able to satisfie and reward it , should Command us to Love or Desire a Creature , and a Creature as vain and infirm and insufficient , as much a Shadow as our selves , and that immediately after he had in such Emphatick Terms required us to fix our Love upon himself ? Is it I say to be thought , that GOD when he had laid it upon us as a Duty to repose our selves upon his own Stable Centre , should immediately after require us to lean upon that which cannot sustain its own weight ? That when he had commanded us to come and quench our mighty Thirst at his own ever springing Fountain ( with whom as the Psalmist speaks is the Well of Life ) he should in the very next Breath send us away to a Cistern , and that too a broken one ? That he should first call us to himself , and then as if he alone were not able to suffice for us , and to satisfie those inlarged Appetites which he had given us , should call in the Creatures to bear part of the Expence , and send us from himself to them ? Are these Thoughts worthy of GOD ? But besides , let me Appeal to any of those who contend for Love of Desire as the Love of the Second Commandment , Do they ever feel any Remorse of Conscience for having been wanting in Love of Desire towards their Neighbour ; or does their Conscience ever upbraid them for having thereby fail'd in their regard towards the Second Commandment ; or do they ever think it necessary to Repent for having been defective in this kind of Love ? Our Conscience indeed does often upbraid to us our Desire of Creatures ( as you very well remark from our Bashfulness and Unwillingness to own our selves to be in Love ) but never that I know of , does it Reproach us for our Indifferency towards them , or prompt us to Repent of it . And indeed it would be a strange kind of Repentance for a Man to fall upon his Knees , and Confess to GOD as a Sin , that he had withdrawn all his Desires from his Creatures and fix'd them wholly upon him ; that he did not desire them as his good , though at the same time he wish'd them , and was ready to do them all the good he could . I dread to speak the Language of such a Penitent , when I consider what an absurd Command he Fathers upon God. For can we imagin that GOD will charge that person as guilty of the Second Commandment who intirely loves him , and bears a hearty good-will to his Fellow Creatures , merely because he does not also desire them as his good ? Is it not enough to wish and do well to them ? For tell me Madam , what you think of this supposition : I will suppose a Man to place his whole Affection upon GOD , and so to love him with all his Heart , Soul , Mind and Strength , as to withdraw his Love from all the Creatures , and not in the least to desire any of them as his goods , only to desire good to them all , to do them good as far as he has opportunity , and to endeavour to unite them to the true good . I further suppose him to persevere in this Disposition of Mind to the very last , and then ask whether you can think that such a Person has any thing to answer at the Bar of GOD's Justice for the Breach of the second Commandment , or whether you think God will damn and eternally separate such an one from his Presence , as defective in his Measures of Charity merely for not making Creatures his good , and the Object of his Desire ? But I need not put such a Question to you , who I am perswaded at the first Proposal of it will be so far from judging such a Person to be a just Object of God's Displeasure , that you will conclude he has all that is necessary to recommend him to his highest Favour , and to qualifie him to partake of his Sovereign Happiness . But 't is a Question very proper to be put to my Adversaries , who must either say that God will damn a Person of this Character , or ( which therefore appears to be certainly the right ) that Love of Desire is not the Love required of us in the second Commandment , but only Love of Benevolence , which whoever has does by that alone sufficiently satisfie the Intention and Obligation of that Law. Besides , does not the Command sufficiently explain it self ? For ( as you very judiciously remark ) our Saviour commands us to love our Neighbour as our selves , which by the Way seems to me not only an absolute Measure , but a relative Character , put in on purpose to distinguish it from the Love of God. But now , as you will resume ; our Love of our selves is not Love of Desire , but Love of Benevolence . Most undoubtedly so , for whoever reflects upon the Love of himself will presently perceive that 't is not a desiring of himself as his good , but a desiring of some good to himself , as appears from that vulgar Expression , Charity begins at home , and from the Vice of Self-love , by which we mean a craving and seeking after more than comes to a Man's Share without having Regard to the Community , or a greedy Pursuance of ones own private Interest in Opposition to that of the Publick . Your other Remark is no less important , that our Saviour does also command us to love one another as he hath loved us , that is , say you , not with Love of Desire , but that of Benevolence . For as God he could not love us with Love of Desire , and as Man he need not , since Love of Benevolence would answer all the Ends of his coming into the World , to which I add that neither need he as Man because as such he was personally united to the supreme good , with which Union I cannot conceive how the Desire of any Creature should be consistent . For as God himself cannot desire any thing out of himself because of his own Fulness , so neither can he that enjoys God desire any thing out of him because of the Fulness of GOD. The Enjoyment of GOD does certainly put a final Period to all Desire , and utterly quench the most flaming Thirst of a Creature , and how then can he whose Desire is satisfied desire any further , or if he does , how then is it satisfied ? For which reason by the way I think it necessary to conclude that the blessed in Heaven finding all possible good in the Enjoyment of GOD cannot desire any thing out of him , but that all Love of the Creature does utterly cease , and is for ever silenced in that Region of Happiness , and that GOD is all in all to those that enjoy him . But now we cannot suppose any of the blessed Spirits so united to GOD in Heaven , as our Saviour was while upon Earth , who therefore must be supposed to love Mankind with Love of Benevolence only ( as being capable of no other ) and consequently to require the same kind of Love from Men to one another . But there needs no Argument from without to prove this to be his meaning . The Text you refer to ( Iohn 13. 34. ) sufficiently speaks its own Sense . A new Commandment I give unto you , that ye love one another . As I have loved you that ye also love one another . Wherein 't is plain that our Saviour refers to that signal Instance of his Benevolence in his undertaking the Work of our Redemption , and in Proportion requires the same sort of Love from his Disciples , that if Occasion were , they should be ready to lay down their Lives for the Salvation of their Brethren , as he had done for them , which is the natural Sense of the Words , and made to be so by the best Expositors that I know of upon the Place . But besides , does not the Scripture always express our Love towards our Neighbour as a Love of Benevolence only ? Love ( says the Apostle , Rom. 13. 10. ) worketh no ill to his Neighbour , that is , does not hurt or injure him , but do him all good . Which Character shews it to be truly meant of Love of Benevolence . I say truly . And that 't is meant of that only , as being of it self intirely commensurate to the full Extent of Charity , is evident from the Words that follow , therefore Love is the fulfilling of the Law. Of what Law ? Not to be sure of the first Table . For our Love to our Neighbour though never so perfect , cannot satisfie our Obligation to GOD. It must be therefore of the second Table , which being thus fulfilled by Benevolence can require no other Love than that . This is Demonstration . Again , when the same Apostle reckons up the Fruits of Charity , does he make any mention of Desire , does he not describe them all by the Expressions of Benevolence ? He says , it suffers long and is kind , that it envies not , vaunts not it self , is not puffed up , does not behave it self unseemly , seeks not her own , is not easily provoked , thinks no evil , rejoyces not in Iniquity , but in the Truth , that it bears all things , believes all things , hopes all things , and indures all things , but it seems the Apostle had forgot to put in Desire , or else he thought it no Part of Christian Charity . And I must confess that I am of the latter Opinion . And as the Scripture always speaks of Brotherly Love and Charity in Terms importing Benevolence , so whenever it speaks of the opposite Vice does it not always describe it by contrary Characters ? Does it ever describe it by want of Desire ? No , but by want of good Will , by Anger , Wrath , Envy , Bitterness , Malice and such like Terms . And by what Measure of Love it is that Christ will proceed in his Judgment of the World , whether by Love of Benevolence or by Love of Desire I shall leave to be determined by what he says himself concerning that matter in the 25th Chapter of St. Matthew . From all which put together I think nothing can be more clear and certain than that the Love intended and required in the second great Commandment of the Law , is not Love of Desire , but only Love of Benevolence . And I cannot imagine what ( besides the Equivocation of the Word Love ) should make the World run so generally upon a contrary Notion , unless it be that Clause in the Commandment : And the second is like unto it , whence perhaps it has been concluded that because the first is meant of Love of Desire , therefore the second must be so too . But he must be either much prejudiced , or very dull-sighted that does not see that by like unto it is only meant of equal Authority and Obligation in Opposition to the Pharisaic Partiality towards the Precepts of the Law. Well then the Result of the present Considerations is this , since that most intire Love of GOD I stand for in the first Commandment does not at all interfere with the Love of our Neighbour in the second supposing that by Love there we are not to understand Love of Desire , but only Love of Benevolence , and since as I have shewn Love of Benevolence is the Love there solely intended , I may now with Assurance conclude that the Account I have given of the first Commandment , as high as it is , is no way injurious to the second , the thing that is generally laid to my Charge . But you go further , undertaking to show that my Account of the Love of GOD is so far from being prejudicial to that of our Neighbour , that it is the only true solid Foundation it can rest upon . I thoroughly approve what you say upon this Part , but shall not offer to add any thing to it , because indeed you have said all . I promised in my last that in my next I would add something to the Reason of our loving GOD so intirely , but having fallen upon a Vein of other Thoughts , and those of no slight Importance , must beg you to let me be in your Debt for this untill another Opportunity , as also for what you further desire concerning Pleasure . In the mean time I leave you to that of your own Meditations , more of which upon this great Subject will be highly grateful to Madam , Your very humble Servant J. NORRIS . Bemerton , March 23. LETTER IX . To Mr. Norris . SIR , YOU have so clearly removed the Objection made against the intire Love of GOD , on account of its being prejudicial to the Love of our Neighbour , that I hope we shall hear no more of that matter . And truly when our Objectors have once felt ( as they will for certain sooner or later ) the Disquiet and Uneasiness , we may well refer them to their own Experience for a full Conviction of the Unreasonableness of such Desires . As far as I can perceive the Objection is founded upon Supposition , That all Human Love is a Love of Desire ; a Love that arises from and terminates in that insatiable Desire we have of our own Happiness : Which methinks is a very great Reproach to Humane Nature , which as bad as it is , is not uncapable of a pure and disinteressed Benevolence . Had they duly attended to what you have writ in you Theory of Love , Part 1. Sect. 5. They would have discerned the Falseness of their Supposition . But though all other Arguments should fail , my own Experience would assure me that there is such a thing as unmixed Benevolence ; for there are some Persons in the World to whom I could perform the highest Services , without any the least Intuition of Reward , or Prospect of bettering my own Being . And now , to proceed in our most excellent Subject , though I am very sensible how much I depretiate it by my unkilful Management ; yet that I may give occasion to your better Meditations , and because of the just Deference I pay you , I am contented in Compliance with your Desire , rather to discover my Ignorance than be wanting in my Respect . I will therefore first declare what I think may be added to the Unreasonableness of loving the Creature ; and secondly what to the Reasonableness of interpreting the first and great Commandment in the strictest Notion ; all along subjoyning such Remarks as offer themselves , and seem not to me altogether forreign to the Subject . For the first , I think it very unreasonable to love the Creature , because it can never answer the End of Love. We desire only in order to Happiness , nothing being desirable any further than as it promotes that End ; but the Love of the Creature is more apt to hinder than advance our Happiness which is the End of loving , and therefore in all reason Creatures ought not to be thought desirable . It may perhaps be objected that this is metaphysical Nonsence , for the Creature is so necessary in order to our good , that whilst we are in the World we are so far from being happy , that we cannot so much as subsist without it . I do not deny this , provided the Creature be used only as an Occasion of our good , and with that Indifferency that is due to it . But if we rest in it as our End , and desire it as the true Cause of our Pleasure , it is so far from being our good , that it certainly becomes our evil , in that it deludes our Expectations , shrinks under us when we have laid the Weight of our Souls upon it , and causes us to fall into Air and Emptiness . That the Creature cannot make us happy is evident from all those Topicks that declare its Vanity , its Uncertainty , and Inability to fill the Capacities of the Soul. For let a Man grasp as much of the Creature as possibly he can , he will still find an Emptiness in his Soul , something that is still wanting to compleat his Bliss , which is the Reason why we are always upon the Hunt after Variety of Enjoyments , like a Boy at the Foot of a Hill , who fancies if he were at the Top he should touch the Sky , but when he comes there , finds it as much out of his Reach as ever . So true is that Conclusion of the wise King , who had both the fullest Enjoyment of temporal things , and the best Capacity to judge of them of any we know of , that all is Vanity and Vexation of Spirit . And therefore unless Reason require us to place our Felicity in that which will certainly be our Vexation , it cannot be reasonable to love the Creature ; and consequently if Love be not an unreasonable Passion , and if it be fit to love at all , 't is highly reasonable to love GOD , and him only . But if abstracted Reasons can't perswade us to the intire Love of GOD , let it further be considered , that this is the best way to secure to us that which we are so very fond of , even the Enjoyment of the Creature . It is most certain that the Divine Benignity does neither grudge , nor envy , nor arbitrarily deny us any thing that has a true Tendency towards our Satisfaction , and therefore when he deprives us of those occasional goods that minister to our Ease and Pleasure , 't is only that he may more fully secure our Interest in our true and only good , by removing those things that stood between us and it , which eclipsed our View , withdrew our Affections , and hindred us in the Enjoyment of it . And therefore to fix our Love warmly and entirely on GOD , is the most likely Way to be sure of possessing all that is good in other things . For the Crosses and Disappointments that we meet with are mainly designed to divert us from our vain Pursuit after the Shadow of good , and to direct us towards the Substance ; to show us experimentally since we will not sufficiently attend to what Reason suggests , the Emptiness and Unsatisfactoriness of all created good , that so we may more directly pursue , and inseparably cleave to the uncreated . I may add , that if we have any Generosity in us , any Sense of the Dignity of our Nature , we cannot but acknowledge that 't is little and low , and unbecoming the Soul of Man to place the least Degree of its Happiness in any Creature whatsoever . Since the Soul is capable of enjoying the first and sovereign good , and since he freely offers himself to her Embraces , 't is as injurious to her Honour as to her Happiness to stoop to a Creature , and to degrade her self to such mean Enjoyments . The next thing to be done is to add somewhat to the Reasonableness of interpreting the great Commandment in the strictest Notion . That our Saviour's meaning was that we should love the Lord our GOD with all the Force and Energy of our Souls exclusively of all other Loves , may be presumed from the great Aptitude there is in such a Love to promote the Design of Religion in general , and of the Christian Religion in particular , which is , to retrieve the original Rectitude and Perfection of Humane Nature , or rather to improve it ; to new draw and perfect in our Souls that beautiful Image of our Maker , which by our Sins and Errors we have defaced ; in a word , to makes us as Godlike as is consistent with the Capacity of a Creature ; and I know not any thing that does so effectually conduce to this as the intire Love of GOD. The End of Love is to unite its self to its Object , every Motion it makes is in order to that End , and since Heterogeneous Substances can never cordially unite , since without Similitude of Disposition there can be no Union , therefore Love does ever endeavour after Likeness ; it would if it were possible have an Identity of Essence , and , as far as the Nature of things will admit , incorporate with the beloved Object . Hence nothing is so excellent at Imitation as Love , nothing does so easily assimilate , which by the way , is one reason why we ought not to love the World , because of the Danger of being conformed to it . If then we love GOD intirely we shall with all the Powers of our Soul endeavour to be like him , and according to the Degree of our Love , so will be the Nearness of our Resemblance . For we cannot make GOD like our selves , if therefore we desire a Union we must be conformed to the Divine Nature . Love , as the wise Man long since observ'd , surpasses all things for Illumination . And wherefore does it so , but because it fixes the Eyes of our Mind upon its Object , makes them keen and piercing ; causes our Thoughts to dwell upon its Beauties , for they will always be busied about what we love ? And as Love is very sagacious in finding out every little Punctilio that will recommend it to its beloved , so it is most restless and unwearied in the Practice of all Endearments , It will regulate all its Operations by his Models , imitate all his imitable Perfections , that so it may most powerfully recommend it self , by that which is the great Band of Affection , Similitude of Nature . Since therefore the Love of GOD has such an Aptness to promote the great Design of the Christian Religion , 't is but reasonable to think that our Lord upon this very Account did so highly magnifie , and so strictly enforce it . And indeed , since Love does so powerfully influence all our Motions , since all our Endeavours , all our Operations and Varieties of Acting tend to nothing else but the Accomplishment of some Desire , 't is but fit and decorous that all our Desires should fix on him , whose we are , and for whose Glory we were created . To the Reasonableness of the Love of GOD , we may further add the Necessity of it , and that upon a double Account . First , because this is the only Vital Principle of Holiness , the only effectual Means of securing our Obedience , and consequently of preparing us for the Enjoyment of GOD. There is no way of uniting our selves to GOD but by keeping his Commandments , for then , and not otherwise , do we dwell in him and be in us . Since therefore Obedience is necessary in order to Happiness , that which is the only true Principle of Obedience must be of equal Necessity . And that without Love there can be no true Obedience , and where-ever Obedience is found 't is a certain Criterion of Love , is plainly evident from our Saviour's discoursing in the 14. and 15. Chapters of St. Iohn ; so that to derive universal Obedience from the Love of GOD , or to argue from that Obedience to the intire Love of GOD , is as sound a Way of Argumentation as to prove any other Effect by its Cause , or Cause by the Effect . It were easie to show how every particular Duty is necessarily consequent to the Love of GOD , how it is founded upon , and does naturally spring from it . But I shall not here enter into the Detail , I will only take notice of the Management of our Thoughts , because on them depends our Words and Actions , and derive the Necessity of the intire Love of GOD , from the Impossibility of governing our Thoughts as we ought without it . Now this is most certain , that what we love will be uppermost in our Minds ; there is no better Diagnostick to discover our Love than by observing what is the most frequent Subject of our Thoughts . For Thought seems to me to be nothing else but the Determination of the Soul to some certain Object which she desires either to contemplate or enjoy , a forming in her self the Images and Representations of what she delights in , or contriving how she may obtain it , and remove what stands betwixt her and it : And therefore where-ever the Weight of our Desire rests , the Stream of our Thoughts will follow ; t is to no Purpose to drive them away , for though we may for a while put a Force on them , they will insensibly steal back again . So that if we mean to keep our Hearts with all Diligence ( the only way to secure our outward Demeanour ) we must above all things take care to regulate our Desire , since it is by this that we fall into Destruction . If therefore our Hearts be too busie about any thing in this World , I know no other Way to cure that Disorder but by rectifying our Desire : Let us cease to love it , and we shall easily restrain our Hearts from being inordinately busied about it . It is not so much the Force of Temptations , alas ! All that the World and the Devil can offer to bribe our Hearts is paultry and inconsiderable ; it is not so much the unavoidable Infirmity of our Nature , which has not such an Aversion to GOD as we pretend ; but it is the Defect of our Love , our wilful misplacing that Divine Affection , our voluntary hankerings after the Creature that sets us at Distance from the Creator . For let any one who has been intimately acquainted with the Movements of his own Heart tell me , whether he does not find that all the strong Gusts of Temptation blow from the Quarter ? Whilst he duly contemplates the divine Perfections , looks on GOD as his true and only good and desires him accordingly , is not his Obedience prompt and ready , does not his Mind move with Alacrity and unwearied Vigor , and are not all its Motions regular and pleasing ? But no sooner does his Desire step into a By-path , and he suffer himself to doat on the Creature , but all is unhinged and falls into Disorder , the Wheels of his Chariot move slowly , his Thoughts wander , his Devotion languishes , his Passions grow unruly , his Intentions corrupt , and his good Actions become lame and broken . Let us not therefore complain of our Listlessness in the Worship of GOD , our Coldness and Wandrings in his Service , how much Labour it costs us to raise up our Hearts to Heaven , and put them in a right Tune , but rather let us complain of our want of Love , for that is the true Cause of all this Untowardness , all our Sins and Infirmities , our moral Mistakes and Imperfections proceed from nothing else but this ; let us once banish our Idols from our Hearts whatever they are , and we shall quickly find that all will be well again . For in vain do we search for Rules to regulate our Manners , and prescribe Remedies to cure our Infirmities , which do but baffle our Industry and reproach our Skill , our Prescriptions will do us but little Service till we have reformed our Love , the Misapplication of which is the true Source of all our Disorder , the corrupt Root of all our Faults . If therefore we would come up to our holy Religion , if we would be those wise and excellent Creatures that GOD designs we should , let us above all things fix our Love on its proper Object , put it in a regular Motion , and then do but allow it Scope , and faithfully pursue its Tendencies , and we need not be afraid of doing amiss ; we should run the Race that is set before us with Chearfulness and Vigor , in a direct Line , and with an unwearied Constancy . For when Love is arrived at its Zenith , when GOD is all in all , then and not till then , shall we be consummate ; and the greater Progress we make in this Love whilst we stay on Earth , the nearer Approaches do we make to Perfection . Could we love GOD as intirely as he loves himself , we should then be perfect as our heavenly Father is perfect . One way whereby the Love of GOD mightily facilitates our Obedience , and secures the Performance of it is this , it reduces our Duty to a very narrow Compass . For it is not the Difficulty but the Multiplicity of our Tasks which is the Cause that some of them are neglected . We cannot say of any particular Duty that it is impossible , and yet through the Shortness of our Views , and Narrowness of our Powers , it frequently happens that some of our Devoirs are unperformed . But though a Man cannot attend to many things at once , yet sure he can to this one , to love the Lord his GOD with all his Heart , &c. that is , to move towards him with all the Force of his Nature . And though I cannot say this will secure him from all pitiable Infirmities , yet I dare venture to affirm it will from all imputable Transgressions , and keep him asfree from Sin as is consistent with the Imperfection of this present State : And certainly to be fortified against the Venom , and secured from the Shame of Sin , is no inconsiderable Blessing . Repentance is indeed an excellent Atidote to expel the Poyson , but 't is much better not to take it . For though I were sure to be delivered from the evil Consequences of Sin , I would not commit it merely on account of its natural Turpitude and concomitant Evil. 'T is so exceeding ugly in its own Nature , and such a Reproach to ours , that though I know GOD ( so great is his Goodness ) will pardon me upon my true Repentance , yet I know not how to forgive my self . Even that very Goodness which frees us from the punishment , encreases the Shame of Sin , and makes it so much the more abominable in that it is an Offence against so great a Goodness . Ioseph's Expostulation in my Mind is very emphatick : How can I do this great Evil and sin against GOD ? He does not say how can I expose my self to the Hazzard of Discovery , the Pain of Repentance , and all the evil Effects and Punishments of Sin ? No , that which was most grievous to him , and is so to all ingenious Tempers , was the Opposition that is in Sin to the Nature of GOD , the Affront that it offers to his Majesty and Goodness . In his Opinion Sin in its self was the only considerable Evil , the only thing to be avoided and fled from , for certainly of all Punishments this is most deplorable , to be given up to our own Hearts Lust , and suffered to follow our own Imaginations . But to return from this Digression . What was observed above is by the way a sufficient Apology for the Strictness of the Divine Law. For since 't is GOD only that does us good , and he only that is our Good ; since all our Happiness consists in a Union with and Enjoyment of him ; and since without Holiness there can be no Union with GOD , and that without Obedience to his Commands we can never partake of his Nature ; therefore Holiness is of absolute Necessity because it is impossible to be happy without being holy . To suppose it is to suppose the greatest Absurdity , and to imagine , either that GOD is not our Happiness , or that 't is possible to enjoy him without being like him . We have therefore no reason to complain of the strictest Precepts of our Religion . For when we are commanded to cleanse our selves from all Filthiness of Flesh and Spirit , to perfect Holiness , to deny and mortifie that Part of us which is the Scene of Temptation , the corruptible Body which presses down the Soul , to be holy in all manner of Conversation , and in a word to be perfect as our Heavenly Father is perfect ; we are but in other Words commanded to be as happy as ever we can , no difficult Task one would think , we may rather wonder why it should be enjoyned us , since Nature and the Reason of things dictate and press it on us . But though we all naturally pursue after Happiness , though we all constantly desire it , yet we are too apt to mistake the means of attaining it . And therefore GOD has thought fit out of his unspeakable Goodness to send his Son into the World , to shew us by Precept and Example the true way to Felicity , and explicitly discover that which we all blindly pursue . He does not exact of us any Duty , but what if we had a just View of things we would chuse our selves ; and only engages us by all that Deference that is due to his Wisdom , by all that Obedience we owe to his Authority , to seek for Happiness there only where we are sure to find it ; to make use of such Methods as will infallibly secure us from Delusion and Disappointment ; and therefore we can never answer it either to Reason or good Nature if we be refractory to such exuberant Kindness and Condiscention . But secondly , the intire Love of GOD is necessary , because unless we love GOD only , we do in effect not love him at all , the Desire of GOD , and Desire of the Creature being in their own Nature incompatible , and by allowing our selves to love the one , we do by consequence forsake the other . For besides what you have already very excellently observed to this purpose in the Discourse it self , it may further be considered , that Love being the same to the Soul that Motion is to Bodies , as Bodies cannot have two Centers , or different Terms of Motion , so neither can the Soul have a twofold Desire . We may as reasonably expect that a Stone should go up Hill and down Hill at the same time as that the Soul should 〈…〉 GOD and any 〈…〉 To love is in 〈…〉 to make the thing 〈◊〉 our End : We move towards good in order to make that good our own , and to embrace and acquiesce in it . Now he that loves the Creature does it because he expects some Degrees of Happiness ( at least ) from it , and so far makes it his End , and consequently does not center upon GOD as his compleat and only Felicity , for if he did , it were impossible to with-hold any Degree of his Love from him . Again , if as you said in your last , he that enjoys GOD cannot Desire any thing out of him , because of the infinite Fulness of GOD , then certainly he that desires any thing besides GOD , whatever he pretend , or however he deceive himself , does not truly love GOD , for if he did , that would quench all Desire of the Creature . He that has discovered the Fountain will not seek for troubled and failing Streams to quench his Thirst : He can never be content to step aside to catch at the Shadow who is in Pursuit and View of the Substance . The Soul that loves GOD has no occasion to love other things , because it neither needs nor expects Felicity from them whenever it moves towards the Creature it must necessarily forsake the Creator , and it can never truly turn to him without a Dereliction of all besides him . Perhaps this may be thought a skrewing up things to too great a Heigth , a winding up our Nature to a Pitch it is not able to reach ; and though it may be fit and desirable , yet it is not at present practicable to love GOD with such an intense and abstracted Affection . But I consider , that since we are so apt to tumble down the Hill , so inclinable to take up with the least and lowest Measures ; since 't is impossible we should love too much , and very great Danger of our loving too little ; and that our Practice does constantly come short of our Theory , our Copy seldom reach the Original ; it cannot be amiss to represent our Duty in the strictest Measures , to excite our Endeavours to do as well as we can , since we cannot expect to compass what we ought , or pay to the Divine Majesty what is due to his transcendent Excellencies and infinite Love to us : And since our just Debt cannot be discharged , is it not fit to raise our Composition as high as our Stock will bear ? Besides , the Design of all this is only to secure and improve our Happiness , and is it not an odd thing for a Man to complain of enjoying too much , and of being over happy ? His Desire of Happiness is ever flaming , he may indeed be , and often is mistaken in his Applications to particular Objects , can it then be thought a Discourtesie to direct him to that never-failing Spring , that stable Center which cannot disappoint him ? And though perhaps he may think it at first an uneasie thing to restrain his Desires from their usual Haunts , and to put them in a new and quite contrary Motion , yet if the Reasonableness of the thing cannot , at least let his Kindness to himself perswade him to make the Experiment , and I doubt not but that in a very little time he will be fully convinced that the intire Love of GOD is as practicable and pleasurable as 't is rational and perfective . And indeed , nothing does so much greaten and inlarge the Mind as the Love of GOD ; for when it has so vast a good before it , it must needs stretch it self to receive the Fullest Draught that ever it can , and to be covetous and ambitious of the supreme Good are very laudable Qualities . Farther yet , the Love of GOD will inspire the Soul with the most generous Sentiments . A noble Mind though it love never so heartily , will not desire Love again unless it can pretend to some Merit to recommend it . And though Merit is a thing that Creatures can have no Title to in respect of their Creator , yet some faint Resemblance of it they may aspire to . Though they cannot strictly deserve , yet they may do that which through his gracious Acceptance will entitle them to his Favour , which though it be not Merit , yet through his Condiscention is equivalent to it . And therefore an ardent Lover of GOD will consider how incongruous it is to present him with a mean and narrow Soul , a Heart grovling on the Earth , cleaving to little dirty Creatures . He will discern that nothing but what is great and best is fit for GOD's Service , and will strive even to out-do himself that he may procure an Oblation tolerably fit for such a Majesty . To conclude , when we can say with David , our Hearts are fixed , when they are intirely fixed on GOD , we have very great reason to sing and give Praise , for then we are truly and very happy , but never till then . And now Sir , you have all that at present occurs to my Mind on this noble Argument , and when you have added what you promise , I think there will not remain much more to be said upon this Subject , unless you will please to assign the Cause why we are so backward to a Love that is both so reasonable in it self , and so pleasant and profitable to us . It may indeed seem exceeding strange to a considerate Person , why any one who has the Use of Reason , should not love GOD , or why he should love any thing besides him . For does not the Will as naturally and necessarily seek after good and cleave to it , as the hungry Appetite does to its Food , or the thirsty Hart to the refreshing Streams ? And does not GOD comprehend all possible Good , is he not the very Fountain and sole Author of it ? Is he not Goodness it self , that communicative Goodness which gave Being to all things , in whom all things are , and consequently whatsoever is good in them must in a more eminent Manner subsist in him , as you have fully made out in a just Discourse upon the Subject . And admitting that he were not the efficient Cause of all our good , of all our pleasing Sensations ; yet , according to the Principles of all Mankind ( for they who deny GOD and his Goodness do not deserve to be ranked in that Number ) all the good that we do or can enjoy , is , if not that way , yet some way or other derived from him . Whither then can the Will possibly move but towards him ? Where can it quench its insatiable Thirst but in this inexhaustible Ocean of Delight ? And having once tasted of this true and only satisfying good , is it possible that it should desire or relish any thing besides him ? It is indeed strange , very strange that it should ! And no body could imagine it if Experience did not daily declare it . From whence then does this Absurdity arise ? What 's the reason that we do not all seek for good there , and there only , where we all acknowledge it does in the most eminent manner reside ? Why the Mischief is , that though we habitually know this , yet we do not actually consider it , or at least not so thoroughly as to determine us to this Choice . 'T is our Misfortune that we live an animal before we live a rational Life ; the good we enjoy is mostly transmitted to us through Bodily Mediums , and contracts such a Tincture of the Conveyance through which it passes , that forgetting the true Cause and Sourse of all our good , we take up with those occasional goods that are more visible , and present to our animal Nature . Besides , the Mistakes of our Education do too much confirm us in this Error . We suck in false Principles and Tendencies betimes , and are taught , not to thirst after GOD as our only good , but to close with those visible Objects that surround us , to rest and stay in them . These we learn to covet and call our goods , to value our selves upon , and be pleased in the Enjoyment of them . And as we grow up we see the generality of the World pursuing the same Method , and think it our Wisdom to strike in with the vulgar Herd . Probably we may have been taught to call on GOD , to acknowledge him the giver of all good things in a formal Address , and when we have done so we fancy we have paid our Tribute , discharged our Duty , and therefore enquire no further into the meaning of it , but put on our Religion as we do our Cloaths in Conformity to the Fashion , nay perhaps do not so much study , or make so many Inquiries about that as we do about the other . Thus are we insensibly betrayed into a wrong Motion , and blindly follow on in it , till at length we become so glew'd to the Creature , that 't is almost as difficult to wean us from it , as it is to change the I eopard's Spots , or whiten the Negro's Skin : And finding the Propension so early and so strong , we imagine that Nature not Custom is the Author of it , which certainly is a very gross Mistake . 'T is voluntary Error , superinduced Habits , and evil Customs that sets us in Opposition to GOD , it is not through any Natural Aversion that we turn from him . For what can Nature desire but a Supply of all her Wants , and a Union with the Fonntain of all Felicity ? And she is not so blind in other things as to mistake a Stone for Bread , and Poyson for Food . Nor would she go retrograde in this her great and primary Motion , if we did not clap a false Byass on her , and force her into a By-path . Custom as the Philosopher well observed is no small matter : It is the most difficult thing imaginable to recall our Thoughts and withdraw the Stream of our Affections from that Channel in which they were used to flow . Which is a further proof of the great Necessity that lies upon us betimes to cut off all Desire from the Creature , to shut up all the Avenues of our Souls from created good , even from those dearest Idols that bear the nearest Resemblance to our Maker , to whom our Benevolence is due , though they ought not to usurp our Desire . By this Time I have sufficiently tired you , and therefore must not stay to enlarge upon the Usefulness and consequently the Value of that Book of yours you were pleased to send me , I can only return my Thanks for it , and all your other Favours , as it becomes Sir , Your much oblig'd and humble Servant . St. Philip and St. Iames , 1694. LETTER X. Mr. Norris's Answer . Madam , HAving been so happy in my last as to give you no less Satisfaction concerning the second Difficulty arising from the seeming Inconsistency of the intire Love of GOD with the Love of our Neighbour , than concerning the first , suggested from the Causality of GOD in reference to Pain as well as Pleasure , I shall now resume that Thred of my Discourse , which in the last save one I begun . but by Occasion of the Objection crossing my Way was forced to interrupt and proceed to add to what both you and my self have already offered , such further Improvement as I think necessary in order to the fuller Establishment of the intire Love of GOD. The Truth and Reasonableness of which Notion the more I think of it , seems to me so very evident , that as I cannot with-hold my Assent from it my self , so were it not a matter of Practice wherein our Passions and Interests are concerned , as well as Theory that imploys our vnderstandings , I should strangely wonder at all rational and considerate Persons that can . But this in great measure silences my Admiration . For this is the great Disadvantage that all Truths of a moral Nature lie under in Comparison of those that are physical or mathematical , that though the former be in themselves no less certain than the latter , and demonstrated with equal Evidence , yet they will not equally convince , nor find a parallel Reception in the Minds of Men , because they meet with their Passions and Lusts , and have oftentimes the will and affections to contend with even after they have gained upon their Understandings ; whereas the other being abstract and indifferent Truths , and such wherein they are wholly disinteressed , stand or fall by their own Light , and never fail to be received according to the Degree of Evidence which they bring with them . Were I to deal only with the rational Part of Man , I should think that half of what has been said would be enough to convince that , but considering the Nature of the Truth I advance , and what a strong Interest is made against it in the affectionate Part of humane Nature , I cannot expect to find the generality of Men overforward to receive it . But then on the other side neither shall I for the same Reason think their Backwardness any Objection , or measure the Truth of the Proposition by the Number of its Adherents . For when all is done , Men will believe no further than they like , and were the Notion never so self-evident , or my Arguments for it never so convincing and demonstrative , the mere Opposition that it carries to the Passions and lower Interests of Men , would I doubt not be enough to make it a Paradox . For what , to have our Hearts that have been for may Years , even from the first Pulses of them , cleaving and fixing and adhering to the World , taking Root in it , and incorporating with it by a thousand little Strings and Fibres , pluckt up and torn away from it all at once , and our Hands that had taken such fast hold of it , at one Blow forced from its sweet Embraces ? To be at once intirely divorced from all sensible Objects , to have all our Idols demolished , and our high Places taken down , to be divided from the whole Creation , and to have all the Ties broken which by a numerous Union linked us to it , to be forced to undergo a mystical Death , a spiritual Crucifixion , to be crucified to the World , and to have the World crucified to us , in one Word , to die to the Body and World wherein we live , and withdraw our Love from the Objects of Sense that we may place it all upon a spiritual and intellectual good , who can expect that these things should down with the generality of Mankind , or that a Doctrine that encounters such a strong Tide of Prejudices should find many Disciples in a sensual and unmortified World ? The other Precepts of Morality cross only some particular Interests of Man , and fight only against some of his straggling Passions , but this engages with the whole Body of Concupiscence , and at once encounters the whole Interest of Prejudice , all the Force that is or can be raised in humane Nature . Which when I consider , however convinced of the Truth of what I contend for in the Recess of my Mind , I cannot hope by the clearest and strongest reasoning to reconcile the generality of the World to a Notion so opposite to the Passions , Customs and Prejudices of it . Only there may be here and there some liberal and ingenious Spirits who have in great measure purged themselves from the Prejudices of Sense , disingaged their Hearts from the Love of sensible Objects , and so far entered into the Methods of true Mortification as to be capable of Conviction , and of having their Minds wrought upon by the Light and Force of Reason . And if we have not yet said enough between us to convince such as these , I would desire them further to consider . That the natural Tendency of the Will being from the Author of our Natures must needs be right , it being impossible that GOD should put a false Bias upon the Soul , and that therefore 't is the Perfection and Duty of every rational Creature to conform those Determinations of his Will that are free to that which is natural , or in other Words to take Care that the Love of his Nature and the Love of his Choice conspire in one , that they both agree in the same Motion , and concenter upon the same Object . Thus far I think I advance , nothing but what is clear and unquestionable . We are therefore only concerned to consider what is the natural Inclination of the Will , or , what that Object is to which it naturally tends and stands inclined . To this the general Answer is easie , and such as all Men will acquiesce in , who will be ready to confess that the natural Motion of the Will is to good in general . And that this is the true natural Term of its Motion is plain because the Wills of all Men how different soever in their other particular Determinations agree in this , and because we have no manner of Freedom in this Motion , or Command over it , but are altogether passive in it , which shews it to be properly a natural Motion . I lay down this therefore as an evident and undeniable Proposition , that the natural Motion of the Will is to good in general . But now how can the Will be moved towards good in general but by being moved towards all good ? For to be moved towards good as good is to be moved towards all good . And how can the Will be moved towards all good but by being moved towards a universal Being who in himself is and contains all good ? For as the Understanding cannot represent to it self universal Ideas , but by being united to a Being who in the Simplicity of his Nature includes all Being , so neither can the Will be moved to good in general but by being moved towards a universal Being who by reason of the Infinity of his Nature comprehends all good , that is , towards GOD , who is therefore the true Term of the natural Motion of the Soul. And that he is so will be further evident if we consider the Operation of that Cause by which this natural Motion is produced . This Cause . I here suppose , and have elsewhere shewn to be GOD , and indeed who else should be the Cause of what is natural in us but he who is the Cause of our Natures . Let us see now how this Cause acts . GOD cannot act but by his Will , that 's most certain . But now the Will of GOD is not , as in us , an Expression that he receives from without himself , and which accordingly carries him out from himself , but an inward self-centring Principle , that both derives from , and terminates in himself . For as GOD is to himself his own good , his own Center and Beatifick Object , so the Love of GOD can be no other than the Love of himself . Whence it will follow , that as GOD must therefore be his own End , and whatever he wills or acts he must will and act for himself ( as I have already represented it in the Discourse of Divine Love ) so also that the Love which is in us must be the Effect of that very Love which GOD has for himself , there being no other Principle in the Nature of GOD whereby he is supposed to act . Whence it will further follow that the natural Tendency of our Love must necessarily be towards the same Object upon which the Love of GOD is turned . For since Love in all created Spirits is not produced but by the Will of GOD , which it self is no other than the Love which he bears himself , it is impossible that GOD should give a Love to any Spirit which does not naturally tend whither his own Love does . And since it is evident that the Term of his own Love is himself , it is as evident that the same is also the natural Term of ours , that as our Love comes from him , so it naturally tends to him , and that as he is the efficient , so he is also the true final Cause of the Will of Man ; which I take to be nothing else but that continual Impression whereby the Author of Nature moves him towards himself . Which by the way may serve to furnish us with the true Reason of a very considerable Maxim which has hitherto been entertained without any , as being thought rather a first Principle than a Conclusion , I mean , that the VVill of Man cannot will Evil as evil . VVhich though a Truth witnessed by constant Experience , and such as all Men readily consent to , and acquiesce in , I despair of ever seeing rationally accounted for upon any other Supposition than the present . But according to this the Account is clear and easie . For here the VVill it self being supposed to be nothing else but that general Impression whereby GOD , moves us continually towards himself , it is plain that we cannot possibly will or love Evil as evil , as having no Motion from GOD towards it , but to the contrary , viz. to himself who is the universal good . And as we may demonstrate a Priori from this Impression whereby GOD moves us towards himself , that we cannot love Evil as evil , so from the Experience we have that we cannot love Evil as evil , we may argue , as a Posteriori , that our VVills are by their original Motion carried towards GOD , and that he is the true and sole Object of their natural Tendency . VVhich is also further proved by all those Arguments which I have already , and may more at large produce , for our seeing all things in GOD as our universal Idea . For since the VVill of Man is moved only towards what the Spirit perceives , as is universally granted , and by Experience found to be true , and since as it has been sufficiciently proved , we perceive all things in GOD , who presents to Spirits no other Idea than himself , who indeed is all , it plainly and necessarily follows that the natural Motion of our VVills is and must be towards GOD and him only ; who having made himself the sole Term and Object of our natural Love ought also to be made by us the sole Object of that which is free , since as was laid down in the Beginning , the Determinations of our VVill that are free ought to be conformable to that which is natural . The whole Sum and Force of this reasoning lies in this Syllogism . That which is the sole Object of our natural Love ought to be the sole Object of that which is free . But the sole Object of our natural Love is GOD , therefore GOD ought to be the sole Object of that which is free . The first of these Propositions is evident from that moral Rectitude which must necessarily be supposed in the natural Motions of our Love , as proceeding from the Author of our Natures , to which therefore the free Motions of it ought to be conformable . The second Proposition is that which I have professedly proved , and I think sufficiently . Wherefore I look upon the Conclusion as demonstrated , viz. that GOD ought to be the sole Object of our free Love , which being the only Love that falls under Command , and the only one that is in our Power , we must conclude that GOD requires all the Love which he can possibly require , and all the Love which we can possibly give , even our whole Heart , Soul and Mind , which we are not therefore to divide betwixt him and the Creature , but to devote to him only , and religiously to present as a Burnt-offering intirely to be consumed at his divine Altar . And thus the whole Motion of our Wills falls under the Right and Title of GOD , who becomes the just proprietary and adequate Object of them in their largest Capacity and utmost Latitude . There are but two Sorts of Motions in our Souls , as in our Bodies , natural and free , and both these belong of right to GOD , who has taken the greatest Care to secure them to himself . He prevents that which is natural , and he requires that which is free . The first he makes his own by natural Instinct , the last by Commands , by Benefits and Obligations , by his own Example , by bestowing upon us the Power to love , by directing this Love towards himself , and by all the Reason in the World. We are therefore to cast both these Loves into one and the same Chanel , and make them both flow in one full Current towards GOD. We are to make GOD the only Object of our Love of Choice , as he has made himself the only object of our natural Love , and so joyning this double Motion together to employ the whole Force of our Nature upon him , and love him with all our Power from whom we have all the Power that we have to love . And how happy is that Man that can do so , that can thus order and regulate the Master and Leading Passion of his Nature , that can thus love the Lord his GOD with all his Heart , Soul and Mind ! How to be envied is that Man who can thus disingage his Affections from the Creature , who can thus recollect , fix , and settle his whole Love upon GOD ! It may seem that he is not so , and if we will hearken to the fallacious Reports of our Senses and Imaginations they will tell us that this is to enter into a dry , barren , disconsolate and withering Condition , and will represent it as a State of horrible Privation , as a dismal Solitude . But if it be a Solitude , 't is such an one as that of Moses upon the holy Mount when he withdrew from the People to enjoy the Converse of God , as that of our Saviour when he tells his Disciples that they should all desert and leave him alone , and yet that he was not alone because his Father was with him . Happy Solitude , when the Creatures retire from us , and leave us to the more full and free Enjoyment of God , and thrice happy he that enjoys this divine Retreat , that can force the Creatures to withdraw , command their Absence , and wholly empty his Heart of their Love that it may be the more free for the Reception and Enjoyment of him who is able to fill the largest Room he can prepare for him there ! How ravishing and lasting are his Delights , how solid and profound is his Peace , how full and overflowing are his Joys , how bright and lucid are the Regions of his Soul , how intire and undisturbed are his Enjoyments , what a settled Calm possesses his Breast , what a Unity of Thought , what a Singleness and Simplicity of Desire , and what a firm stable Rest does his Soul find when she thus reposes her full Weight upon GOD ! How loose and disingaged is he from the World , and how unconcerned does he pass along through the various Scenes and Revolutions of it , how unmoved and unaltered in all the several Changes and Chances of this mortal Life ! While others are tormented with Fears , and Cares , and Jealousies , unsatisfied Desires , and unprosperous Attempts , while they are breaking their own and one anothers Rests for that which when they have it will not suffer them to sleep , while they are tortured with their Lusts , and with those VVars which are occasion'd by them , while they are quarrelling and contending about the things of the VVorld , hunting about after Bubbles and Shadows , beating up and down after Preferments , at once climbing up and falling down from the Heighths of Honour , pursuing hard in the Chase of Pleasure , all the way along complaining of Disappointments , and yet ( strange Inchantment ) still laying in a Stock for more : In one VVord , while they are thus suffering the various Punishments of an irregular and misplaced Affection , so that the whole VVorld seems to be like a great troubled Sea , working and foaming and raging , till all below be Storm and Tempest , his Breast in the mean while like the higher Regions of the Air enjoys a heavenly Calm , a divine Serenity , and being wholly unhinged and dislodged from the Creature , and intirely bottomed upon another Center , upon the infinite Fulness and Sufficiency of GOD , he has no more Part in any worldly Commotions than the Inhabitants of the Air have in an earthly Earthquake , nor is any further concerned in the Afflictions of those below him , but only to wonder at their Folly , and to pity their Misery . Then as to his moral State , must not the Life of such an one needs be as innocent and virtuous as 't is pleasant and happy ? 'T is the Love of the Creature that is the general Temptation to Sin , and what St. Iames observes of VVars and Fightings , is as true of all other immoral Miscarriages and Disorders , that they proceed from our Lusts. And how pure and Chaste then must his Soul be that is thoroughly purged of all created Loves , and in whom the Love of GOD reigns absolute and unrival'd , without any Mixture or Competition . How secure must he needs be from Sin , when he has not that in him which may betray him to it ! The Tempter may come , but he will find nothing in him to take hold of , the VVorld may spread round about him a poisonous Breath , but it will not hurt him , the very Cleanness of his Constitution will guard him from the Infection . He has but one Love at all in his Heart , and that is for GOD , and how can he that loves nothing but GOD be tempted to transgress against him , when he has nothing to separate him from him , and all that is necessary , perhaps all that is possible to unite him to him ! VVhat is there that should tempt such a Man to Sin , and what Temptation is there that he has not to incite him to all Goodness , and what a wonderful Progress must he needs make in it ? VVhither will not the intire Love of GOD carry him , and to what Degrees of Christian Perfection will he not aspire under the Conduct of so divine , so omnipotent a Principle ! If Obedience be the Fruit of Love , then what an intire Obedience may we expect from so intire a Love , and how fruitful will this Love of GOD be when there are no Suckers to draw off the Nourishment from it , when there is no other Love to check and hinder its Growth ! The Man that harbours Creatures in his Bosom , and divides his Heart betwixt GOD and them will be always in great Danger of being betrayed by them , and though he should with great Care and habitual VVatchfulness preserve for GOD a greater Share in his Affections ( which is the utmost such an one can pretend to ) yet he will have such a VVeight constantly hanging upon his Soul , that he will be never able to soar very high , or arrive at any Excellency in Religion . But what is there on the other side that can hinder him who has emptied his Heart of the Creatures , and devoted it intirely to GOD from reaching the highest Pitch of attainable Goodness ? How orderly then and regular will be his Thoughts , how refined and elevated his Affections , how obedient and compliant his Passions , how pure and sincere his Intentions , how generous and noble his Undertakings , what a forward Zeal will he have for GOD's Glory , how chearful , vigorous and constant will he be in his Service , with what Angelick Swiftness will he perform what GOD requires of him , or whatever he thinks will be pleasing to him , and how will he run the Way of his Commandments when his Heart is thus set at Liberberty ! At Liberty not only from this or that particular Incumbrance , this or that Lust or Passion , but from the whole Body of Sin , the intire Weight of Concupiscence . But Madam , while I thus set out the Reason and Advantage of the intire Love of GOD , I still make further way for your Question , how comes it to pass that we are so backward to a Love which is both so reasonable in it self , and so pleasant and profitable to us ? You might have inlarged your Question with another , since Men are backward , not only to pay that intire Love which they owe to GOD , but even to acknowledge the Debt , and are not only loath to obey the Command , but even to understand it , will use a thousand Arts and Devices to shift off and evade the genuine Force of it , and rather than fail will say , that though GOD in the most plain and express Terms calls for our whole Love , yet he means only a Part of it . Strange and amazing Partiality and Presumption ! But of this general Backwardness to receive the Sense of this plain Command ( as plain as Thou shalt have no other Gods but me ) I have already hinted an Account in the former Part of this Letter , and as to the Backwardness of putting it in Practice that has been so excellently and fully accounted for by your better Hand that there is nothing left for mine to add upon this Part of the Subject : And indeed scarce upon any other . I shall therefore conclude all with a very pertinent Passage out of one of the Prayers of St. Austin , in the 35th Chapter of his Meditations . Reple semper ( quaeso ) Cor meum inextinguibili dilectione tui , continuâ recordatione tuâ , adeo ut sicut Flamma urens totus ardeam in tui amoris dulcedine , quem & aquae multae in me nunquam possint extinguere . Fac me Dulcissime Domine amare te , & desiderio tui deponere pondus . Omnium carnalium desideriorum , & terrenarum Concupiscentiarum gravissimam Sarcinam , quae impugnant & aggravant miseram animam meam , ut post te expedite in odore unguentorum tuorum currens , usque ad tuae Pulchritudinis Visionem efficaciter satiandus merear pervenire . Duo enim Amores , alter honus , alter malus , alter dulcis , alter amarus , non se simul in uno capiunt pectore , & ideo si quis praeter to aliud diligit , non est Charitas tua Deus , in eo . Amor dulcedinis & Dulcedo amoris , Amor non crucians sed delectans , Amor sincere caste què permanens in saeculum saeculi , Amor qui semper ardes & nunquam extingueris , dulcis Christe , bone Iesu , Charitas Deus meus , accende me totum igne tuo , amore tui , Suavitate & Dulcedine tuâ , Iucunditate & exultatione tuâ , voluptate & concupiscentiâ tuâ , quae sancta est & bona , casta & munda , tranquilla est & secura , ut totus dulcedine amoris tui plenus , totus Flammâ Charitatis tuae succensus , diligam te Deum meum ex toto Corde meo , totisque medullis praecordiorum meorum , habens te in Corde , in Ore , & prae Oculis meis , semper & ubiquè , ita utnullus pateat in me locus adulterinis Amoribus . Fill always ( I beseech thee ) my Heart with an unquenchable Love of thee , with a continual Remembrance of thee , that so as a burning Flame , I may burn all over in the Sweetness of thy Love , which may not be quenched even by many Waters . Make me sweetest Lord to love thee , and through the Desire of thee to lay down the Weight of all carnal Desires , and the most heavy load of earthly Concupiscences , which fight against and weigh down my miserable Soul , so that running expeditely after thee in the Odor of thy Ointments , I may be worthy to arrive to the effectually satisfying Vision of thy Beauty . For two Loves , one good and another bad , one sweet and another bitter cannot dwell together in the same Breast , and therefore if any one love any thing besides thee , thy Love O God is not in him . O Love of Sweetness , O Sweetness of Love , that dost not tormont but delight , Love that for ever remainest sincere and chast , Love that does always burn and art never extinct , sweet Christ , good Iesus , my God , my Love , kindle me all over with thy Fire , with the Love of thee , with thy Sweetness , with thy Ioy , with thy Pleasure and Concupiscence , which is holy and good , chaste and clean , quiet and secure , that being all full of the Sweetness of thy Love , all on fire with the Flame of thy Charity , I may love thee my GOD with my whole Heart , and with all the Power of my inward Parts , having thee in my Heart , in my Mouth , and before my Eyes , always and every where , that so there may be no Place in me open to adulterous Loves . You see Madam , that St. Austin here most expresly prays for the very same thing for which I argue , the most intire Love of GOD , and who is there that can justly scruple to say Amen to this Divine Prayer of his ? I for my own Part assent to it most heartily , and so beseeching the holy Spirit , the great Dispenser of Charity , to shed this intire Love of GOD into the Hearts of you and me , and all good people ; that so we may love him as a GOD , with a Love truly worthy of him , I leave you to the Correction of these my Thoughts , and to the Enjoyment of your own ; which whether you will further communicate upon this Subject , that so the same Hand may conclude which begun it , I leave you to consider , while I justly thank you for the Advantage of your past Correspondence , and assure you that I cannot express how very much I am thereby obliged to continue Madam , Your most faithful Friend and humble Servant J. NORRIS . Bemerton , May 25. Your Definition of Pleasure is right as far as it goes , but that is no further than what we call a nominal Definition . LETTER XI . To Mr. Norris . SIR , THough I intimated in my last that I had concluded my Meditations on this Subject , yet I find like its divine Object it has no Bounds . And besides the natural Vastness of the Argument , your convincing and pathetick Discourses so rouze my Understanding , so chafe my Affections and enlarge my Thoughts , that I have once more resumed this noble , this pleasing , this perfective Theme , which is the Solace of my Heart , the Entertainment , not only of my Leisure , but of my most busie and best employed Hours . For what have we to do , what is it that deserves to be the Business of rational Creatures but to adore and love their Maker ? It were not worth while to live in the World , were it not to love GOD and pay our Devoirs to him ; and could the Atheists and Hypothesis possibly be true , our greatest Wisdom wou'd be with all Expedition to hasten out of it . But though the Account you give of the Love of GOD be so accurate and entertaining , yet I don 't in the least wonder that you comprehend this sacred Theory so fully , and explain it so efficaciously , since the great Evidence of divine Love has assured us that he will manifest himself to them that love him ; they shall see him , whilst the blind World has no Vision of his Beauty ; they only can declare the Sweetness of this hidden Manna , who taste and feed on and are intimately acquainted with it . Nor need you wonder at my Prolixity which you are pleased to encourage and commend , because it is an Evidence that whatever my Understanding be , my Will is right , and though I am very sensible the one is too defective to deserve Commendations for its Notions , yet you are pleased to overlook its Imperfections on account of the Honesty and Regularity of the other . Love you know is talkative , as its Thoughts are ever busied in contemplating , so is its Tongue in displaying the Beauties of its Object ; it wou'd have all the World admire that which it doats on , and every thing he sees or hears serves to excite the dear Idea in a Lovers Mind . This we may observe when the Object is finite , and perhaps unworthy of our Choice , and well may the Observation hold when our Hearts are united to infinite Perfection , when all the beauteous things that surround us are but faint Shadows of our Beloved's Excellencies , when our Loftiest Praises are no better than Detractions , and the highest Pitch of Love we can possibly skrew up our Souls unto , infinitely unworthy of him , were it possible to offer more . When therefore in my solitary Musings I entertain my self with these agreeable Contemplations , I fancy the whole intellectual World is offering up it self a flaming Sacrifice to GOD , and that there is no Contention among intelligent Beings but who shall with greatest Ardor love , praise , and serve the glorious Author of their Happiness ! Whatever it is , I am sure it ought to be so : For who can forbear to admire Beauty when plainly represented to his Eye ? Or to be ravished with harmonious Numbers when they briskly strike his Ear ? Who is so dull as not to desire what is lovely , and relish what is good ? Why then is he not affected , nay , why is he not transported when caressed by all that is good , and all that is lovely ! When the Fruition of Beauty , and Harmony , and Goodness in the Abstract are offered to him ? Why we shoud with-hold our Hearts from GOD , when it is not more our Duty than our Interest and Happiness to offer them to him , I confess I cannot yet discern . And though much has been said to account for this Absurdity , yet I must needs own it still employs my Wonder . For why should even our Affections oppose the Love of GOD , since it does not deprive them of any real good , why should they not rather close with it , since its only Design is to satisfie and perfect them ? Our very lower Appetites will find more true Satisfaction in the Service of GOD and Reason , than in their own irregular and exorbitant Sway. Sure I am that a Man may be much happier by withdrawing his Heart from the Creature than he can be in cleaving to it . Nay , ( let it look never so much like a Paradox ) 't is impossible for him to be in any Degree happy , whilst misplaced Affections do so far prevail as to denominate him an irregular Lover and wicked Man. So true is that saying I have somewhere met with , that there is no Joy but in GOD , and no Sorrow but in an evil Conscience . But admitting the Creature were able to entertain us , what wise Man wou'd think much to relinquish a lesser for a greater good , or shew any Inclination for lower Delights when courted to the Enjoyment of the highest ? Why then do we relish any other Pleasure ? Since there is as much Difference betwixt this and all other Delights , as between the Quintessence and the Faeces , the kindly Work of Nature , and the preternatural Operations of Medicine ? Other Loves , even the very best , have somewhat of Grossness in them which offends even whilst they please , and have always their Pleasure mixed with Pain ; whereas Divine Love is so connatural to the true Taste and Relish of the Soul , that although the Sentiments it excites are highly ravishing and entertaining , though they fill every Faculty with a full Tide of Joy , they are withal so pure and undisturbing that they are Sweets that know no Bitter , Joys without Allay , Pleasures that have no Sting , such as I would fain describe , but that I am not Mistris of Eloquence enough to express them . But whatever it be in which a Man finds the greatest Delight , let him abstract from it all that is uneasie and disgusting , let him double and treble the Joy , let his working Fancy exalt it to the utmost Heighth , and perhaps it may afford him some faint Idea of this delightful Love , which yet Experience will convince him falls as short of it as artificial Fruits do of the natural and true . All which does only encrease my wonder why there are so few Votaries to this only real Bliss ! For why a Man shou'd reject his Happiness is a Question we can never answer , but that he does , is what we daily see . Well then may it repent GOD that he has made Man , since Man has made himself such an absurd , irrational Creature ! Well may the Divine Goodness passionately exclaim , O that they were wise ! O that there were such an Heart in them , since 't is impossible , even to an Almighty Power to make him happy who is resolved he will not be so . And herein methinks appears the Devil's greatest Master-piece , that he can give such a false Representation of things , and so much to our Disadvantage as to put us upon the violent Pursuit of good where we can never find it , and to blind us so that we may not discern it where it is , and our own most notorious Folly in being so wretchedly imposed on by him . For certainly the Ways of Vice are as toilsome and uneasie as they are foolish and absurd ; they are not only unprofitable but unpleasant too , the Consideration of which is the reason why I was so desirous of a Definition of Pleasure from your accurate Pen. For Pleasure as I take it is the grand Motive to Action , and after all the Thoughts I have employed about the matter , I am not able to conceive how there can be any such thing as Pleasure in ought but Virtue , nor consequently what Inducement to any other Course : 'T is as irrational to look for Pleasure from eccentrick Actions , as to expect Harmony from an Instrument unstrung and out of tune . As therefore the Love of GOD is the Sum of our Duty , so by consequence 't is the Heighth of our Pleasure , the Joy of the whole Man ; and were we not strange unaccountable Creatures , it wou'd be the Business of our Lives , the End of all our Actions . I will not therefore search for Arguments to enforce this Love , after those incomparable ones you have so well inculcated , which are indeed unanswerable , and not to be opposed by any thing but that which is as unconquerable as 't is unaccountable , wilful Folly , for if we are resolved not to practise , the Wonder is the less that we are averse to admit the Truth of this Theory . Certain it is , would we but make the Tryal , our own Experience would supersede the Trouble of Dispute . The Fruition of so perfect and all-sufficient a Being , wou'd convince us that he who is altogether and infinitely lovely is worthy of all our Love. For after all the Arguments we can urge , after all the Swasives we can offer , there is none like to that of the Psalmist , O taste and see that the Lord is gracious ! Wou'd we but open our Souls wide to receive his Influences , we shou'd need no more Conviction that 't is he , and he only who can replenish and content them , and therefore 't is he only who ought to possess them . And were I writing to the World , to Persons not sensible of their Obligations , I wou'd desire them only to open their Eyes , to fix their Thoughts steddily on the Divine Beauty , and then tell me if there be any thing fit to rival him , or if that Creature be worthy of his Love who can divide the least Grain of his Affections from him , or can discern Amability in any thing besides him ? I wou'd intreat them if they will not be active in kindling this Divine Fire , to be passive at lest , not to skreen themselves from his Beams , nor put a wilful Bar to exclude the natural Operations of his Excellencies ( for this stubborn Will of Man , weak as he is , does often check Omnipotence ) and then let me ask them if they do not feel the Rays of his Goodness sweetly insinuating into every Part , clearing up the Darkness of their Understandings , warming their benummed Affections , regulating their oblique Motions , and melting down their obstinate , ingrateful , disingenuous Wills ? Do they not feel these Cords of a Man as himself is pleased to call them , these silken Bands of Love , these odoriferous Perfumes drawing them after him , uniting them to him by the most potent Charms ? Can they any longer refrain from crying out , Thou hast overcome , O Lord thou hast overcome , ride on triumphantly , lead my Soul in Triumph as thy own Captive , thy Love has conquered and I am thine intirely and for ever . And blessed is the Man that is so overcome ! He never lived till now , nor knew what Pleasure meant ; some Shews of it might tantalize and abuse him , but now he is delivered from that Enchantment , and has free Access to the Ocean of Delight , he may now take full Draughts of Bliss , without fear of want or Danger of Satiety ! He may — what shall I say ? He may be as happy as his Nature will permit , and has nothing to hinder him from being infinitely so , but that he is finite and a Creature ! And now if our happy Man be so sensible of his Bliss , that he is desirous by all means to confirm and secure it ; I know no better way than by frequently contemplating the infinite Loveliness and Love of GOD. For as it was this that begat Love , so this must preserve and continue it , nor is it possible it should ever go out so long as he supplies it with this Fuel . And if for the greater Security of his Happiness , and that he may not deceive himself in a matter of so vast Importance , since most Men will take it very ill to have it said that they are not Lovers of GOD , and yet there are but few who really are so , if on this Consideration he be inquisitive after the genuine Properties of Divine Love , ( besides what has already more loosely been hinted at , ) the great comprehensive and inseparable Effect of it is universal Obedience , as I intimated in my last . But to be more particular ; a flaming Love to GOD will create the greatest Indifference imaginable towards the World and all things therein . For since all those Tyes are broke that glewed us to it , we are no longer moved or affected by it . I need not tell you Sir , that a passionate Lover is careless to all things but the Object of his Desire ; if that smile , no matter who frowns on him . Those Objects which other Persons pursue with Eagerness , enjoy with Complacency and lose with Regret , are unmoving and cold to him , he is not sensible of their Charms , nor are the Avenues of his Soul open to any thing but what he loves . Other things he beholds at a distance , they may slightly touch and pass away , but cannot penetrate . But where-ever his Beloved is interessed his Soul is all on fire , he does not pursue his Service with a languid and frozen Application , but with the Diligence and Zeal of Love. He will not for the petty Interests that self proposes , connive at the Injuries that are offered to his better self . He will not see his Beloved affronted , his Laws contemned , and his Designs opposed , and tamely stand by and hold his Peace ; nor does he regard what himself may suffer , but only what Service he can reasonably hope to do ; and never is chary of any of those things we usually call our own , whether Fortune , or Fame , or Life it self , but only deliberates how he may reserve them for the most opportune Season of expending them freely in his Beloveds Service . There 's nothing bitter and uneasie in Love , the greatest Labours are Delights , for what so grateful to a Lover as the Difficulty of a Service , because it eminently recommends that Passion which could surmount it ? On which account Love by making Religion our Business and Interest , our Joy and Pleasure , takes off that Uneasiness , which though really we do not find we however fancy to be in it , by viewing it only in the unpleasant Prospect of mere Task and Duty . Again , Love cuts off all narrow and illiberal Thoughts , gives the most genteel and generous Temper to the Soul , it extinguishes all Jealousies and Suspitions , tormenting Cares and desponding Fears ; it has a Salve for every cross Event , and a Sagacity to read GOD's Kindness in such Providences as are vulgarly resolved into his Displeasure . Hence it is the Parent of the most intire Resignation , and exact Conformity . A true Lover neither questions GOD's Revelations nor disputes his Commands , deliberates no further than to obtain a good Assurance that such and such things are really his Will and Pleasure . He does not only submit to his Dispensations how disagreeable soever to Flesh and Blood and his own Expectation ; this a Man must of necessity do , and therefore I cannot discern wherein the Virtue of a bare Submission consists , such a passive Obedience to GOD is like the new Notion some have got of passive Obedience to their Governors , a being content to suffer when we know not how to help it ; but our Divine Amorist has an intire Complacency in whatever GOD allots , he in a manner goes forth to meet it , chuses , justifies , and rejoyces in it . But I must not omit what the holy Scripture makes a peculiar Character and special Effect of Divine Love , and that is the Love of our Neighbour . That it is so needs no Proof , being expresly affirmed by our Lord himself and his beloved Disciple , let us inquire a little into the Reason why it is so , which seems to be this . GOD by the Prerogative of his Nature , his infinite Beneficence and Love to us , having a Right to all our Love , whether it be Love of Desire or Love of Benevolence , but withal , being no proper Object of the latter , by reason of his infinite Fulness , has therefore thought fit to devolve all his Right to that Love on our Neighbour , and to require as strict a Payment of it to his Proxy , as if he were capable of receiving it himself . By this Notion we may fairly understand St. Iohn's reasoning in his 1 st . Epist. Chap. 4. 20. a Text which those Expositors that I have met with give methinks but a crude Interpretation of . And besides , the Love of GOD pressing us to such an exact Imitation of him ( as I shewed in my last ) and GOD being in nothing more imitable than in his Charity and Communicativeness , our Love to him will require us to transcribe this most lovely Pattern , and to do all the good we can to those whom he is constantly pursuing with his Benefits . It likewise teaches us the true Measure of Benevolence , which is to bestow the greatest Share of our Love on those who are dearest to GOD and do most resemble him : I cannot forbear to reckon it an irregular Affection , and an Effect of Vitious Self-love , to love any Person merely on account of his Relation to us . All other Motives being equal , this may be allowed to weigh down the Scale ; but certainly no Man is the better in himself for being akin to me , and nothing but an overweaning Opinion of my self can induce me to think so . I should therefore chuse to derive the Reasons why we are in the first place to regard our Relations , rather from Justice , and the Rules of Oeconomy , than from Love. For since the Abilities of Man are finite and determinate , and he cannot universally extend any Act of Benevolence but Prayers and Wishes , 't is therefore reasonable he should begin to communicate his Benefits to those within his own Verge and District , whose Wants he is best acquainted with , and can most conveniently supply ; whose Benefits to him are presumed to require this Return , or else their Necessities bespeak him the fittest Author of their Relief . I further observe , that Resignation and Charity are the Tests by which GOD explores every Man's Love. By the one he tries the prosperous , by the other the afflicted . He therefore who has this Worlds good , and with-holds his Assistance from his Brother who needs it ; and he who because he has not the good things of this World murmurs and grudges at their Dispensation , and envies them that have , cannot be said to have the Love of GOD in him . In the last place , a true Lover of GOD is always consistent with himself , one Part of his Life does not clash and disagree with the other . He that has many Loves , has by consequence many Ends ; whence it is that we too often see many who in the main are good People , lash out into some particular Irregularity , which like a Fly in a Box of Oyntment , marrs the Sweetness , and destroys the Loveliness of their Virtue , and brings a Reproach on Religion it self . The vulgar and Men of carnal Appetites partly out of Ignorance , and partly to lighten as they fancy their own Crimes , being too prone to reflect that Dash of secular Interest , that time-serving or over-great Solicitude for the World , or perhaps their too great Opinion of themselves , or Censoriousness on others , which zealous Pretenders to Piety are sometimes apt to slip into , even on that unblemished Beauty , whose Livery they wear , which I am sure gives no Allowance to such unsuitable Mixtures , however her Votaries happen to admit them , But when we act by this one grand Principle , the Love of GOD , our Lives are uniform and regular wherein the great Beauty of Piety consists . For I am apt to think that be Mens Pretences what they will , that Life only is truly religious which is all of a Piece ; when a Man having deliberately bottomed on well-chosen and solid Principles , without Fear or Favour acts constantly and steddily according to them . To conclude , this Divine Love is the Seal of our Adoption , the Earnest of the Spirit in our Hearts , it being impossible that the Soul that truly loves GOD should ever fail of enjoying him . 'T is the Antipast of our Happiness here , and the full Consummation of it hereafter . Thrice happy Soul that canst look through the Veil , and notwithstanding that thick Cloud of Creatures that obscures thy View , discern him that is invisible , live in the Light of his Countenance all the Time of thy sojourning here , and at last pure and defecate , with a Kiss of thy Beloved , breath out thy self into his sacred Bosom ! And now Sir I have done ; for what have I further to add , since I cannot sufficiently express how much I think my self obliged to you ? As for all your other Favours , so particularly that you give me Occasion to declare my self Worthy Sir , Your most unfeigned Friend , As well as humble Servant . Iune 21. 1694. APPENDIX . Two Letters by way of Review . To Mr. Norris . YOu 'll wonder Sir , that I look back upon a finished Subject , but because you have in these Letters answered most of the Objections that are made against your printed Discourse , and because I am very desirous your Hypothesis should appear in its full Light , though in my first I conceded one of the main things you contend for , viz. That GOD is the only efficient Cause of all our Sensation ; yet since very many object against this Proposition , and something has offered it self to my Thoughts , perhaps not altogether Impertinent , give me leave to examine the matter a little furrher . And methinks the main Stress of the Objections lies in these two Points . First , That this Theory renders a great Part of GOD's Workmanship vain and useless . Secondly , That it does not well comport with his Majesty . For the first , That this Theory renders a great Part of GOD's Workmanship vain and useless , it may be thus argued . Allowing that Sensation is only in the Soul , that there is nothing in Body but Magnitude , Figure and Motion , and that being without Thought it self it is not able to produce it in us , and therefore those Sensations , whether of Pleasure or Pain , which we feel at the Presence of Bodies , must be produced by some higher Cause than they ; yet if the Objects of our Senses have no natural Efficiency towards the producing of those Sensations which we feel at their Presence , if they serve no further than as positive and arbitrary Conditions to determine the Action of the true and proper Cause , if they have nothing in their own Nature to qualifie them to be instrumental to the Production of such and such Sensations , but that if GOD should so please ( the Nature of the things notwithstanding ) we might as well feel Cold at the presence of fire as of water , and heat at the Application of Water or any other Creature , and since GOD may as well excite Sensations in our Souls without these positive Conditions as with them , to what end do they serve ? And then what becomes of that acknowledged Truth that GOD does nothing in vain , when such Variety of Objects as our Senses are exercised about are wholly unnecessary ? Why therefore may there not be a sensible Congruity between those Powers of the Soul that are employed in Sensation , and those Objects which occasion it ? Analogous to that vital Congruity which your Friend Dr. More ( Immor . of the Soul , B. 11. Chap. 14. S. 8. ) will have to be between some certain Modifications of Matter , and the plastick Part of the Soul , which Notion he illustrates by that Pleasure which the preceptive Part of the Soul ( as he calls it ) is affected with by good Musick or delicious Viands , as I do this of sensible by his of vital Congruity , and methinks they are so symbolical that if the one be admitted the other may . For as the Soul forsakes her Body when this vital Congruity fails , so when this sensible Congruity is wanting , as in the Case of Blindness , Deafness , or the Palsie , &c. the Soul has no Sensation of Colours , Sounds , Heat and the like , so that although Bodies make the same Impression that they used to do on her Body , yet whilst it is under this Indisposition , she has not that Sentiment of Pleasure or Pain which used to accompany that Impression , and therefore though there be no such thing as Sensation in Bodies , yet why may there not be a Congruity in them by their Presence to draw forth such Sensations in the Soul ? Especially since in the next place , it seems more agreeable to the Majesty of GOD , and that Order he has established in the World , to say that he produces our Sensations mediately by his Servant Nature , than to affirm that he does it immediately by his own Almighty Power . Nor will this be any Prejudice to the Drift of your Discourse , which is to prove that GOD only is to be loved because he only does us good , for the Creature has as little Right to our Affections this way as the other . If a bountiful Person gives me Money to provide my self Necessaries , my Gratitude surely is not due to the Money but to the kind Hand that bestowed it , to whom I am as much obliged as if he had gone with me and bought them himself . For there seems no Necessity to conclude that every thing that does me good , that is , that produces Pleasure in me , though it be but the contemptible Pleasure of a grateful Odor , has on that account a just Title to some Portion of my Love , since in some Cases the occasioning a moral and durable Good does not necessarily challenge our Love. As for Instance , my Enemy does me very much good by his greatest Injuries and most virulent Reproaches , because he gives Opportunity of exercising my Charity , and makes such a Discovery of my Faults , that thereby I come to know and amend them . But I suppose you won't say I am obliged to him for all this , or that I ought to desire those Injuries , or admit him to my Bosom who offers them ? Though perhaps my dearest Friend could not possibly do me a greater good . We do not therefore owe Love to any Object merely on account of what it produces , but in Proportion to that voluntary Kindness whereby it produceth it . Agreeably to what you say in your first Letter concerning Pain , that GOD occasions it only indirectly and by Accident , it is not his antecedent and primary Design , he does not will it from within , or for it self , but from without , and therefore for these Reasons is not the Object of our Aversion . And so say I , allowing that Bodies did really better our Condition , that they did contribute to our Happiness or Misery , and did in some Sense produce our Pleasure or Pain , yet since they do not will it , do not act voluntarily but mechanically , and all the Power they have of affecting us proceeds intirely from the Will and good Pleasure of a superior Nature , whose Instruments they are , and without whose Blessing and Concurrence they could not act , therefore they are not proper Objects of our Love or Fear , which ought wholly and intirely to be referred to him , who freely acts upon our Souls , and does us good by these involuntary and necessary Instruments . For certainly that Being only deserves our Love , even our whole Love , who has it always in his Power to better and perfect our Nature , and who does voluntarily and freely exert that Power . Which former Clause I add to cut off our Love from all rational Creatures , who may be instrumental to our good designedly and freely , but since their Power is not originally from themselves , neither are they always in a Capacity of exerting it , seeing they may , and very often do , want either Power or Will to help us , therefore they are not the proper Objects of our Love. For that Being only is so who constantly and chusingly pleasures and perfects our Natures , or at least is always ready to do so , and actually does it , when not prevented and hindered by our Indispositions and wilful Incapacities . These Sir , are at present my Thoughts , though hastily huddled up , for I had but a few Hours to examine and digest them , and was not willing to remain any longer in your Debt for this Letter , having trespassed too much already . And I am confident you are such an unfeigned Lover of Truth , that you will on that Account easily pardon her Boldness in objecting thus freely against your ingenious Discourse , who is with all Respect and Gratitude Your faithful Friend and Servant . Aug. 14. Mr. Norris's Answer . Madam , YOU are no less happy in this your Review than in your first Overture to pitch upon the only material Objection to which the Proposition you attack is liable . But before I set my self to answer it , give me leave to suggest to you that 't is a Proposition of the most incontestable and philosophick Evidence , and in the Discourse you refer to most clearly demonstrated to be so , that the Bodies that are about us are not the true Causes of those Sensations which we feel at their Presence , but that GOD only is the Cause of them , who being the Author of our Beings has the sole Power to act upon our Spirits , and to give them new Modification . I say Modifications , for that well expresses the general Nature of Sensation . And it is a new Modification or different Way of existing of the Soul that makes this or that Sensation , which is not any thing really distinct from the Soul , but the Soul it self existing after such a certain Manner . Wherein it is distinguished from our Idea's , which are representative to us of something without us , whereas our Sensations are within us , and indeed no otherwise distinct from us than Modalities are for the thing modified . Accordingly there is a vast Difference between knowing by Sentiment and knowing by Idea . We know Numbers , Extension , and Geometrick Figures by Idea , but we know Pleasure and Pain , Heat and Colour , &c. by interior Sentiment . To know Numbers and Figures there is need of Ideas , for without an Idea the Soul can have no Perception of any thing distinct from it self , as Numbers and Figures are . But to know or perceive Grief there is no need of an Idea to represent it . A Modality of the Soul is sufficient , it being certain that Grief is no other than a Modification of the Soul , who when in Grief does not perceive it as a thing without and distinct from her self ( as when she contemplates a Square or a Triangle ) but as a different Manner of her own Existence . Sensation then being a Modification of the Soul , this single Consideration setting aside all other Discoursings will furnish us with a demonstrative Argument to prove that not Bodies , but GOD alone is the Cause of our Sensations . For who else should either have Power or Knowledge to new modifie our Beings , but he who made them and perfectly understands them ? But I shall not enter upon a further Demonstration of this Point , since I have abundantly proved it in my printed Discourse of the Love of GOD , and since you do as good as allow it in your present Objection . This therefore appearing to be a clear and certain Truth , give me leave again to remind you of a certain Maxim that I observed to you in my first Letter , That we are to stick to what we clearly see , notwithstanding any Objections that may be brought against it , and not reject what is evident for the sake of what is obscure . Supposing therefore that there are , or might be Objections raised to shew that GOD is not the Cause of our Sensations which I could not answer , yet since my Reason as often as I consult her does most convincingly assure me that he is , I ought to rest here , and not suffer that which I do not perceive , to hinder me from assenting to that which I evidently do . But to consider your Objections , I observe in the first place that having granted that sensation is only in the soul , that there is nothing in Body but Magnitude , Figure and Motion , and that being without Thought it self it is not able to produce it in us , and therefore those sensations , whether of Pleasure or Pain which we feel at the Presence of Bodies , must be produced by some higher Cause than they ( all which well agrees with the Conclusion I contend for ) you afterterwards object against their being only Conditions serving to determine the Action of the true and proper Cause , which Objection seems to come a little unexpectedly after such a Concession . For if they are not true and proper Causes of our sensations , what else can they be but Conditions serving to determine the Agency of him who is so ? Yes , you seem to point out a middle Way , by supposing that as they are not so much as proper Causes , so they are more than mere Conditions , viz. That they have a natural Efficacy towards the Production of our Sensations . But if I am not mightily mistaken this middle Way will fall in with one of the Extreams . For to have a natural Efficacy for the Production of a thing , is the same as to have a Causality , and that again is the same as to be ( at least a partial ) Cause . If therefore the Objects of our Senses be not true and proper Causes of our Sensations , then neither have they any natural Efficacy towards the Production of them . But if they have any such natural Efficacy , then they are true and proper Causes , which though it be a Proposition which you formally and expresly deny , is that however which your Objection in the true Consequence and Result of it tends to prove . And to prove this , That Bodies have a natural Efficacy towards the Production of our Sensations , or that they are true Causes of them ( for I take them to be Propositions of an equivalent Import ) you argue from a twofold Topick , first , That the contrary Theory renders a great Part of GOD's Workmanship vain and useless . Secondly , That it does not well comport with his Majesty . Now to set you right in this matter , and to acquit our Theory from both these very threatning Inconveniences , we need only fairly propose it . The Case then is this . GOD has united my Soul to a certain Portion of organized Matter , which therefore for the particular Relation it has to me I call my Body . This Body of mine is placed among and surrounded with a vast Number and Variety of other Bodies . These other Bodies according to the Laws of Motion established in the World strike variously upon mine , and make different Impressions upon it according to the Degree of their Motion , and the Difference of their Size and Figure . These Impressions have a different Effect upon my Body , some of them tending to the Good and Preservation , and some to the Evil and Dissolution of its Structure and Mechanism , even as in the greater World some Motions tend to the Generation and Perfection , and others to the Corruption and Destruction of natural Bodies . Now though it be not necessary that my Soul should know what is done to other Bodies , yet for the good of the animal Life it is very necessary she should know what passes in her own , whether such or such Impressions make for its good or hurt . Now there are but two Ways for this , Light and Sentiment . My Soul must know this either by considering and examining the Nature of other Bodies , the inward Configuration of their Parts , the Difference of their Bulk and external Figure , the Degree of their Motion , and withal the Relation that all these bear to the Configuration of her own Body , or by having some different Sentiment raised in her according to the Difference of the Impression , or in clearer Terms , by being differently modified her self , according as the Modification of her Body is altered by the Incursion of other Bodies . The first of these Ways , besides that it would employ and ingage the Soul which was made for the Contemplation and Love of GOD ( her true and only good ) in things altogether unworthy of her Application , is withal , considering the Narrowness of our Faculties and the frequent Return of such Occasions , not only infinitely tedious , painful and distracting , but utterly impracticable . For after all if I were not to take away my Hand from the Fire till I had entered into the Philosophy of it , examined the Figure and Motion of its little Particles , and considered the several Relations they had to the Configuration of my Body , I should be burnt before I had a quarter ended my Speculation . It is necessary therefore that there should be a quicker and a shorter Way of advertizing the Soul of the several Relations that other Bodies bear to her own , and of the Conveniency or Disconveniency of their Impressions . Which can be only by a suitable Sentiment either of Pleasure or Pain according as the Impression happens to be . But this is an Advertisement I must in vain expect from Bodies . They can give me no Intelligence of what even themselves do to me . They can indeed change the Situation of the Parts of my Body , but they cannot give any Sentiment to my Mind , or new modifie my Soul. GOD only is able to do this , and accordingly being willing that I should know the Relations that other Bodies bear to mine with as little Trouble as may be , ( it being not fit that a Soul made for the Contemplation of an infinite Good , should be occupied and taken up with anxious Disquisitions about Bodies ) he leaves it not to my Reason to explore and sift out the Congruities or Discongruities of other Bodies with mine ( which would not only be a laborious , but after all a very fallacious and uncertain Way ) but in Wisdom thinks fit to go another way to work , and to give me due Information of these things by the short incontestable Proof of Sentiment . And because Pleasure and Pain are the natural Marks of Physical good and evil , and withal the strongest and most quickning Motives to incline me to seek or shun the Use of Bodies , accordingly these are the two general Sensations he raises in my Soul according as the Impressions are which are made upon my Body . Thus for Instance , when the Motion of the Fire is moderate and temperate upon my Body , and serves only to open and supple its Parts , to quicken my Blood , and to cherish and recreate my Spirits , I feel a Sentiment of Pleasure . But when it comes to be intemperate so as to indanger the Rupture of any of its Fibres , I feel a contrary sentiment of Pain , which admonishes me of the imminent Evil , and in a Language that even Children and Idiots understand , bids me remove my self at a greater Distance . And all this with a great deal of Reason . For though there be nothing in the Motions themselves resembling those sensations which attend them , and though the Motion which occasions Pleasure differ only in Degree from that which occasions Pain ( which by the way is a plain Argument that those Motions do not properly cause or produce those sensations ) yet since as far as they respect the Preservation of the Machine , and the good of the Bodily Life or State they differ essentially , or in their whole Kind , it is fit they should be attended with sensations essentially different , such as Pleasure and Pain , which therefore GOD raises in the soul in Consequence of those general Laws of Union which he has established between it and the Body , touching it as it ought to be touched in relation to the Difference of sensible Objects . The Wisdom and Goodness of which Conduct we can never sufficiently meditate upon or admire . And now Madam , I can no sooner suppose you to have gone over in your Thoughts this account concerning the Manner of sensation , than to have formed within your self a satisfactory solution of the Difficulties you propose . For though these sensible Objects are not the true Causes of those Sensations which we feel in our Souls upon the Impressions they make in our Bodies , but only Conditions determining the Agency of the true Cause , yet it does by no means follow from hence that therefore they serve for nothing , and are wholly unnecessary . No , the contrary appears from the Account before given . For though these Objects do not act upon our spirits , or truly and properly speaking , produce any sensation there , yet they do really make an Impression upon our Bodies , and according to the different Measure or Manner of that Impression minister to GOD ( the true efficient ) an apt and proper Occasion to act upon our spirits , and so in this respect are not merely positive and arbitrary Conditions . 'T is true indeed if by positive and arbitrary Conditions you mean that there is no real Analogy or necessary Connexion , abstracting from all Will or Constitution of GOD about it , between such Impressions and such sensations , so they are mere positive and arbitrary Conditions . For most assuredly there is nothing in those Motions that either answers the following sensations , or naturally and necessarily infers them . But if by positive and arbitrary Conditions you mean that there is no greater Reason why GOD in Consideration of the Welfare of the Body should give the Soul such a Sentiment , rather than another upon such an Impression , so they are not mere positive and arbitrary Conditions . For though that Motion which is followed with Pleasure , has no Physical Analogy with Pleasure , as differing only in Degree from that which is followed with Pain ( whereas Pleasure and Pain differ essentially ) and so though GOD might if he pleased exchange sensations , giving me suppose , a sentiment of Pain , when the Motion of the Fire is temperate , and according to the present Order of things ought to be followed with a sentiment of Pleasure , and so likewise giving me a sentiment of Pleasure when the Motion of the Fire is intemperate , and so according to the present Establishment ought to be followed with a sentiment of Pain , I say though he might thus transpose cur sensations for any Physical Proportion or Connexion that is between them and their respective Motions , yet in regard to the good State of the Body it is not so fit and reasonable that he should , as is obvious to conceive . And this is all the Sensible Congruity I can allow you . For in short , if by sensible Congruity you mean only , that considering the Good or Evil that arrives to the State of the Body from such an Impression there is an antecedent Aptness or Reason in the thing why GOD should touch the Soul with such or such a Sentiment rather than with its contrary , I readilly acknowledge that there is such a sensible Congruity . But if by sensible Congruity you mean ( as you seem to do ) that there is any natural similitude or Proportion between such an Impression and such a sentiment as to the things themselves , or that by virtue of this Analogy such an Impression has any natural Efficacy to produce , or ( in your Language ) to draw forth such a sentiment , in this sense I deny that there is any such thing as a sensible Congruity , that is , I deny that sensible Objects have any such Congruity with our sensations as to be able to contribute any thing by way of a Physical Efficiency towards the Production of them . No not so much as by way of Instruments . For even Instruments belong to the Order of efficient Causes , though they are less principal ones , and 't is most certain that GOD has no need of any , since his Will is efficacious of it self . If therefore this be meant by sensible Congruity that the Objects of our senses have any real Part or Share in the Production of our sensations , though it be only in an instrumental Way , I utterly disclaim it as an absurd and unphilosophical Prejudice , and that without any Danger of rendring the Workmanship of GOD vain or unnecessary , that Inconvenience being sufficiently salved by the first kind of sensible Congruity , as you may easily perceive . This Madam , I think gives full Satisfaction to your first Instance . As to your second , That it seems more agreeable to the Majesty of GOD to say that he produces our sensations mediately by his servant Nature , than to affirm that he does it immediately by his own Almighty Power , I reply briefly , First , That Arguments from the Majesty of GOD signifie no more here against GOD's being the immediate Author of our sensations than in the old Epicurean Objection against Providence . And indeed they seem both to be built upon the same popular Prejudice and wrong Apprehension concerning the Nature of the Deity , as if it were a Trouble to him to concern himself with his Creation . If it were not beneath the Grandeur and Majesty of GOD to create the World immediately , neither is it so to govern it , and if his greatness will permit him to order and direct the Motions of Matter , much more will it to act upon and give sentiments to our Spirits , though with his own immediate Hand , which is necessary to hold and govern the World which it has made . For , after all , secondly , we have no reason to think it beneath the Majesty of GOD to do that himself which can be done by none but himself . Which as I have sufficiently shewn to be the Case in reference to our Sensations , so I doubt not but that if you carefully read over Mr. Malebranch , Touchant l' efficace attribuèe aux Causes Seconds , you will find to hold as true as to all things else . I mean that GOD is the only true efficient Cause , and that his Servant Nature is but a mere Chimera . As to what you say lastly , That the Supposition of Bodies having an immediate Causality in the Production of our Sensations will be no Prejudice to the Drift of my Discourse , the intire Love of GOD , because of the mechanical and involuntary Way of their Operation , I do not know whether this Supposition will be so harmless or no. But this I am sure of that the safest Way to bar the Creatures from all Pretensions to my Love , is to deny that I have any of my Sensations from them , or that I am beholden to them for the lest Melioration or Perfection of my Being . And besides , if we should once allow them in a true and Physical Sense to cause our Sensations , I am inclined to think that this may justly be used as an Argument a Posteriori , to prove that they do not do it so mechanically and involuntarily as you represent it , but rather knowingly and designedly , since it is impossible that any thing but a thinking Principle should be productive of any Thought , as all Sensation certainly is . And thus Madam I have endeavoured to give you the best Satisfaction I can upon this great and noble , but much neglected Argument , and shall think my self very happy and sufficiently rewarded if by the Pains I have bestowed I may deserve the Title of Madam , Your sincere Friend and humble Servant J. NORRIS . Bemerton , Sept. 21. FINIS . Books printed for S. Manship , at the Ship near the Royal Exchange in Cornhil . MR. Norris's Collection of Miscellanies , in large 8 o. — His Reason and Religion . The 2d . Edition in 8 o. — His Theory and Regulation of Love. The 2d . Edit . in 8 o. — His Reflections upon the Conduct of Humane Life . The 2d . Edition , in 8 o. — His Practical Discourses upon the Beatitudes of our Lord and Saviour Jesus Christ. Vol. I. The 3d. Edit . in 8 o. — His Practical Discourses upon several Divine Subjects . Vol. II. The 2. Edit . in 8 o. — His Practical Discourses upon several Divine Subjects . Vol. III. in 8 o. — His Charge of Schism continued , In 12 o. — His Two Treatises concerning the Divine Light , in 8 o. — His Spiritual Conusel , or Father's Advice to his Children , in 12 o. Books sold by R. VVilkin at the King's Head in St. Paul's Church-Yard . A Proposal to the Ladies for the Advancement of their true and greatest Interest : By a Lover of her Sex , in 12 o. Dr. Abbadie's Vindication of the Christian Religion , 8 o. Mr. Edwards's farther Enquiry into several remarkable Texts of Scripture , the 2d . Edit . 8 o. — His Discourse concerning the Authority , Stile and Perfection of the Books of the Old and New Testament , 8 o. Bishop Patrick's glorious Epiphany , 8 o. — His Search the Scriptures , 12 o. — His Discourse concerning Prayer , 12 o. Dr Goodman's Old Religion , 12 o. Notes, typically marginal, from the original text Notes for div A52424-e1950 * The Reader is desired to take Notice that no more is meant by these Phrases , than that Sin in its own Nature or Formality is entirely evil , it has neither Form nor Beauty that we should desire it , can never be ordinable to a good End , is none of GOD's Creatures , and therefore has not any the least Degree of Goodness in it , is neither eligible for its own sake , nor upon any other Account whatsoever . * The Reader is desired to take Notice that no more is meant by these Phrases , than that Sin in its own Nature or Formality is entirely evil , it has neither Form nor Beauty that we should desire it , can never be ordinable to a good End , is none of GOD's Creatures , and therefore has not any the least Degree of Goodness in it , is neither eligible for its own sake , nor upon any other Account whatsoever . 
A56856	----	Gods love and mans unworthiness whereunto is annexed a discourse between the soul & Satan : with several divine ejaculations / written by John Quarles. Quarles, John, 1624-1665. This text is an enriched version of the TCP digital transcription A56856 of text R11088 in the English Short Title Catalog (Wing Q131). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 210 KB of XML-encoded text transcribed from 87 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56856 Wing Q131 ESTC R11088 13012126 ocm 13012126 96496 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56856) Transcribed from: (Early English Books Online ; image set 96496) Images scanned from microfilm: (Early English books, 1641-1700 ; 397:10) Gods love and mans unworthiness whereunto is annexed a discourse between the soul & Satan : with several divine ejaculations / written by John Quarles. Quarles, John, 1624-1665. [12], 160 p. : port. Printed for John Stafford, and are to be sold at his house ... and by Humphrey Moseley ... and John Holden ..., London : 1651. In verse. Added engraved t.p. Reproduction of original in Huntington Library. eng God -- Love -- Poetry. A56856 R11088 (Wing Q131). civilwar no Gods love and mans unworthiness: whereunto is annexed a discourse between the soul & Satan. With several divine ejaculations. Written by Joh Quarles, John 1651 33937 487 0 0 0 0 0 144 F The rate of 144 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2005-06 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-08 Olivia Bottum Sampled and proofread 2005-08 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion The Minde of the Frontispeece . REader , observe , and see Jehovah stand Showring down blessings to the grasping hand Of new-made , naked Man , that takes delight To take the Crowns , but cares not to requite The gratious giver of such gifts as those , With any thing , except it be with blows ; A fair reward : but sure it much redowns To Mans disgrace , to give God blows , for Crowns GODS Loue MANS Vnworthiness By Jo : Qu : Lord what is man that thou art mindfull of him and the son of man that thou so regardest him Ps : 8. v. 4 London Printed for Jo : Stafford dwelling in St. Brides Church : yard GODS LOVE AND Mans Vnworthiness : Whereunto is annexed a Discourse between the SOUL & SATAN . With several Divine Ejaculations . Written by JOHN QUARLES . LONDON , Printed for John Stafford , and are to be sold at his house in S. Brides Church yard , and by Humphrey Moseley at the Princes Armes in St. Pauls Church yard , and John Holden at the blue Anchor in the new Exchange . 1651. TO My much-honoured and Esteemed Friend , Edward Benlowes , Esq . SIR , I Am confident you cannot have greater cause to wonder at my boldness , then I have reason to admire at your Learning , and Piety ; for indeed the rare example of your virtues add●d much alacrity to my endeavours , which are but shallow if compar'd to the depth of your understanding . Sir , the limits of my request ( though they are large ) extend themselves no further then this , That You would be pleas'd to permit this my unfleg'd bird to rest under the wings of Your protection , that I may ever be engag'd to boast of so worthy a Patron : Sir , as I know I have errors , so I know you have goodness to excuse them , and I a heart to be thankfull , and alwayes be a faithfull honourer of Your Virtues , whilest I am Sir , Your Servant to Command , JOHN QUARLES . To the Reader . Kinde Reader , LET me lay this Injunction upon thee , before thou permittest thy eye to survey this little Volume , which is . That thou wilt resolve to pardon ; I will not say for what , for fear thou shouldst be s●rupulous and not Read : The Subject is Divine , and I confess too good to be so badly handled ; however I have done my best endeavour , and Alexander did no more when he conquered Kingdomes ; But Reader , because I will not detain thine eye too long in one place , I bid thee Farewell . To my Muse . TEL me presumptuous Muse how dar'st thou treat Upon a Subject so sublime , so great ! Alas how dare thy infancy aspire So high as Heaven , where the caelestial quire Of soul-enchanting Angels , hourely sing , Anthems of Joy to their mellifluous King ! This is a taske that invocates the best And loftiest quils ; Heav'ns love must not b' exprest With wanton language ; he that shall presume To labour in this work , must first persume His Soul with true divinity , and breathe Celestiall ayres , that Readers may perceive Their Author labours with a serious heart T' embalm his actions with divinest art ; This is a field whose spacious bounds extend Themselves to infinite ; who strives to end Shall still begin , and having once begun This pleasing progress , must not cease to run Untill he stops in Heaven , there lyes the gain , Who runs with Faith is certain to obtain . If then my Muse , thou canst divinely mount This Sacred Stage , thou needst not fear t' account Thy actions prosperous , strive thou to stand Guarded with Faith , and Heav'n will lend a hand To prop thee up , his power will infuse Sufficient matter for an active Muse To work upon , his wisdome will direct Thy painfull hand , his mercies will correct Thy rambling thoughts , and teach thee to proclaim Th' unsum'd up glories of his Royall Name ; Abandon earth , and bid vain thoughts adeu Thou canst not serve thy God and Mammon too ; Rouse then , and let thy well-prun'd Eagles wings Mount thee aloft , let not terrestiall things Disturbe thy resolutions , let them all Evade thy minde ; thy thoughts must grow too tall For such low toyes : stir up thy zealous fire , And what thou canst not well expresse , admire . See , heer , a Phoenix rare , rais'd from ye dust of precious Parents ; Fathers Effigies just Who for his Genius & ingenious Parts , Of Learning , Worth , & Witt , to Conquer hearts By pleasant Poetry ; Seemes to inherit ( By Transmigration ) his rare Fathers Spirit , As , old Pythag'ras held : So sweetly , Hee Doth Patrizare , in full Ex'ssencie Gods Love , AND Mans Unworthiness . GOD ! how that word hath thunder-clapt my Soul Into a ravishment ; I must condole My forward weakness ; Ah , where shall I find Sufficient Metaphors t' express my mind ? Thou heart-amusing word , how hast thou fil'd My Soul with Halelujahs , and distil'd Wonders into me ! Oh , that I could break My heart in pieces , and divinely speak My mind in Raptures , that the frantique Earth May bathe it felf in these sweet streams of mirth . Then rouze my Soul , and practise how to turn Thy wonders into language ; do not burn Thy sacred fuel in a place where none Can have the benefit but thee alone . Hoist up thy Sails , and let thy speedy motion Hurry thee hence into the boundless Ocean : Observe thy compass , keep a constant pace , And Heav'n will steer thee to the Port of Grace . ●is strange to think , how the Almighty can ( That is so pure ) love such a thing as Man , Whose primitive corruption makes him worse Then nothing , whose Rebellion claims a curse , More then affection : How can Heav'n endure A thing that can be nothing but impure ? Man ( like a word that 's voyd of reason ) sounds In every ear , his very name expounds A misery ; at best , he needs must be But vain ; And how can Heav'n love vanitie ? Man ( like a shadow ) flies before the Sun Of his afflictions , and is still undone By his own doing , he 's his own pursuer ; And how can Heav'n love such a self-undoer ? Man ( like a naked worm ) is often found Digging himself into the loathsom ground Of ruine , he 's a Traytor to his Bliss ; And how can Heav'n love such a worm as this ? Man ( like a flash of lightning ) courts the world With lavish flames , and by and by is hurl'd Into that Nothing , whence at first it came ; Then how can God love such a short-liv'd flame ? Man ( like a Reed ) is evermore inclin'd To shake , and totter with each blast of wind ; He 's always running to the ground with speed : And how can Heav'n love such an earthly Reed ? Man ( like the dust ) is always blown , and ●ost From place to place , and flies , till it has lost Its Center ; never resting in one place : Then how can Heav'n love that which flies in 's face ? Man ( like a Fly ) still buzzes up and down From cup to cup , and sips on , till he drown Himself in pleasure ; fears no stander by : And how can Heav'n love such a drunken Fly ? Man ( like a Rain-bow ) oftentimes appears Clothed in colours , but can claim no years , No days , nay hardly hours , but must decay ; And how can heav'n love that which loves no stay ? Man ( like a bubble ) floats upon the waves Of his desires , whilst every blast enslaves His brittle substance , fill'd with windy troubles ▪ And how can heav'n love such uncōstant bubbles ? Man ( like the froth ) spew'd from the Oceans brest , ●s tyded up and down , but knows no rest , Nor perpetuity ; and can betroth It self to nothing : Heav'n loves no such froth . Man ( like the wind ) is every moment flying To every place , and hates to be complying Or resting anywhere : How can it be , That Heav'n can love so much inconstancie ? Man ( like a Swallow ) loves the fragrant Spring Of Earths delights , but with a spreading wing Flies from the Winters more congealed brest ; And how can Heav'n love such a Summer guest ? Man ( like a smoak ) presumptuously aspires Into the air , and by and by retires Himself to nothing , nothing's his conclusion ; And how can Heav'n love such a base confusion ? Man ( like a fire ) whose green and scragged fuel Denies to burn , until it fight a duel With the in●ount●ring Bellows , which atlast Obtains the conquest , then it burns as fast , And seems , as 't were , ambitious to expire ; Then how can Heav'n love such a raging fire ? Man ( like an arrow ) being once let go Out from the Archers well-commanded bow , Affronts the Clouds ; at last , having spent the store Of his small strength , fals down , and seems t●ador● Th'inferior Earth , which , with a welcom , hides His down ▪ cast head within her wounded sides , Where he remains , and scorns to be withstood : Man can be any thing , but what is good . And cannot Man be good ? strange kind of tone ! What ? has he wept himself into a stone , Like Niobie ? no sure ; I fear his eyes Were never loaded with such large supplies : Ah , could he weep a flood , Heav'n that prepares His ears to hear , would bottle up his tears In his remembrance ; every drop should shine Like Pearls , absconded in a golden Myne ▪ His sins command a deluge ; could his head Be turn'd into a fountain , could he shed An Ocean at a drop , it could not cover His sins ( which are mountanious ) from the Lover Of real drops ; for he would soon discry Those sand-excelling crimes , where e're they lie : Yet would his Soul so much compassionate The flowing sorrows of his wa●●●y state , That with a calming hand he would remove His rocky sins , and hide them with his Love ; He would have pity , and with speed consent T' express his love , when all our tears are spent . Should Heav'n , who justly may , for every sin Drop down a plagne , and make it live within Mans guilty Soul , the world would quickly be Transform'd , and chang'd into a leprosie . Let none dispair , for Heav'ns known mercies can Out-infinite the greatest sins of man . Oh love beyond degree ! Shall Heav'n indulge Himself to Man ? and shall not Man divulge A gratefulness to him , whose hand prepares To wipe away his sin-polluted cares ? Ungrateful Miscreant , how canst thou view Thy former miseries , and not renew Thy thanks to him , whose power set thee free , And brought thee back from thy captivity ? Hast thou abandon'd Love ? Wilt thou imprint Thy Soul with baseness ? Ah , what obvious flint Hath turn'd Affections edg ? What , art thou bent To shoot at him , that labours to prevent The arrows of thy ruine , which will fly Into thy brest , except he puts them by ? Hast thou transform'd thy heart into a rock That will not move ? Shall mercy call , and knock , And thou not hear ? What ? hast thou arm'd thy With sensless marble , that no flaming dart Of Love can enter ? Hast thou vow'd to stand heart In opposition ? Cannot Gods Command Force thee to bow ? Art thou resolv'd to sport With thy destruction , and not yield the Fort ? Oh yield be times ; do not resolve to be Too much a slave to Infidelitie : For know ( frail wretch ) thy strēgth consists in clay ; When Mercy 's lost , then Judgment finds the way ▪ Rally thy thoughts together , and throw down Thy brazen walls , thy yielding yields a Crown : For 't is in vain to oppose an arm that can Out-grasp the measure of so small a span . Alas , Alas ! it may be quickly seen What a large disproportion is between Thy God , and thee : Consider , he is all , And thou art nothing ; what can be more small ? Or what more great ? for he is infinite , And thou art finite ; He is full of light , And thou of darkness ; He is fill'd with Love , And thou art stuff'd with baseness ; He 's a Dove , And thou a worm : Thus , thus thou mayst discry His firmness , and thine own infirmity . Then be not obstinate , but strike the sails Of thy desires to him that never fails ; And know , 't is easie in an inch of time To take a worm ingarrison'd with slime ; For such a thing thou art , and all thy power Must yield to Heav'ns assaults ; thy April showre Has no continuance : therefore do not strive Against a God , whose Wisdom can contrive What pleases him : Alas ! thy state is grounded Upon contingencies , thou art compounded Of nothing but uncertainties ; thy arm Assumes no power , except it be to harm Thy wilful self : Then why wilt thou contend With him that importunes to be thy Friend ? Thy Friend , ( Soul-saving word ) what higher Bliss Can crown a heart , then such a Friend as this ? Oh life of Ravishment ! how can it be A God , a worm , and yet a sympathie ? Strange condescention ▪ was the like e're known , Or spoke by any mouth , except his own ? His balmy breath declares , that he will save And succor those that faithfully do crave His blest assistance : Hark , and hear him say , Ye that are heavy loaded , come away , Oh come to me , I am content to bear Your burthens , and extenuate your care . What higher note of love was ever strain'd To any ear ? Oh how hath man obtain'd So great a friendship ! 'T is a happy lot , Nay , and a wonder not to be forgot . And yet it is not strange , that he should prove So true a Lover , that 's compos'd of Love , And can do nothing else : If he correct , 'T is for thy crimes ; he only has th'effect Of anger : for his grieved Spirit moans To punish sinners , and to hear their groans . His Soul takes no delight to crush to death Th'offending pris'oners of th'inferior Earth ▪ He is the rich Exchequor of all good , And is by nothing ( except man ) withstood . All things perform what they were made to do , But only man , that strives to prove untrue To his Creator : nothing can be found Within thy brest , but that which is unsound . How sad it is to hear th'Almighty say . I 've nourish'd children , that are gone astray , And scorn to own me ! Oh rebellious dust ! That hate my paths , because my ways are just . The Ox will know his Owner , and the Ass His Masters crib ; but Israel , alas , Will not acknowledg me , but have destroy'd Themselves , and made their understandings voyd : Has not my fury then just cause to swell , Because they can do nothing but rebel ? Nefandeous Creature , how canst thou endure Thy wretched self ? Ah , why wilt thou procure Thine own destructions ? Shall all creatures be Obedient to their owners , only thee ? And wilt thou not acknowledg him that gave Large blessings to thee , and desires to save Thy Soul from torments , if thou wouldst incline Thy will to his , whose thoughts are all divine ? Forget obduracy , and learn the art Of loving him , that loves an upright heart : Go ruminate upon thy base estate , And be , unto thy self , compassionate . Yield to thy Maker with a cheerful brow ; First know what 't is to love , and after , how . Love is the Laws Fulfiller ; he that will Love God aright , must practise how to fill His Soul with true affection ; for the ways Of Heav'n are pav'd with Love : Immortal praise Attend his Courts ; He that forgets to love Forgets his God : They that desire to prove Heav'ns amatorious Guests , must first admire How such a spark as Man came to aspire To such a flame , and how he came to be , Not only Earths , but Heav'ns , Epitomie : Be serious then , and let thy thoughts reflect Upon Heav'ns goodness , and thy disrespect . God out of Nothing ( except Love ) compil'd This spacious World , as if some princely child Were to be born : His providential care Was ( as it were ) ambitious to prepare The quintessence of pleasures to invite Some stately Guest to banquet with delight . First he extracted from a darksom Cell A glorious Light , whose beauty pleas'd him well : Then he prepar'd a Canopie , inlayd With glittring Pearl , whose twinkling luster made A heav'nly shew ; and afterwards his hand Dasht back the waters from the naked Land : Then he commanded , that the Earth , being come Out from the Oceans new delivered womb , Should be adorn'd with an imbroidered Gown ▪ That so her new-warm'd bowels might abound With several fruits . — — Thus having playd his part Upon this Theatre , this life of art , He usher'd in a thing , which pleas'd him best , ( He made the Feast , and after made the Guest ; ) Call'd by the name of Man , a naked , small , And dusty , shiftless Creature ; this was all , And all this nothing , but a lump of death , Until inspir'd by Heav'ns all ▪ quick'ning breath . Vain , simple wretch ; ah , how couldst thou behave Thy self before a Judg , so great , so grave ? Hadst thou but seen thy self , thou wouldst have Thy self to death , and with a blush , defy'd ( cry'd Thy base estate , to think that thou shouldst be Natures most rude and base Anatomie . Couldst thou expect that Heav'n would entertain A thing so poor ? so weak ? so vile ? so vain ? Which , like a spark blown from a new-made fire , Can only shew it self , and then expire ▪ Was it for this the All-Creator made Such large Provisions ? Was 't for this he layd Such rich Foundations ? Was 't for this his Power Deckt this well-pleasing odoriferous Bower ? Was it for this ( this little world ) he form'd A world so great ? Was it for this he warm'd The Earths chill bosom ? Was 't for this he spent His six days labour ? Was 't for this intent He made a Paradise ? where Flora spread Her fragrant Off-spring , and made Earth a bed Of rare compounded Pleasures , where he plac'd This new-come Guest , whose very looks disgrac'd The face of beauty , to whose thriftless hand He gave that Government , with this Command : Of all the trees that here thou dost behold , Thy lips being authoriz'd , thou mayst be bold To taste with freedom , only one , which I Conjure thee from , therefore restrain thine eye From lusting after it ; if not , thy breath Shall glut it self in everlasting death : Forget not my Commands , but let thy brest Be always faithful , and thou shalt be blest . Thus the Recorder having spoke at large This well-deliv'red ( although ill-kept ) Charge , He after said ; It is not good that Man should be alone Without a help , I le therefore make him one . Oh sacred Prudence ! Here we may discern A sweet Conjunction ; here our Souls may learn Wisdom and Love , both which , if not enjoy'd , Pleasures prove vanities , and Blessings voyd . Heav'n , whose unidle artful hand had set Man , as a Jewel , in his Cabinet , Thought it unfit , that those delights which he Had made by his most powerful Love , should be Monopoliz'd by one , he therefore laid Adam asleep , and having done , he made Out of a crooked rib ( strange kind of art ) A woman , fair , compleat , in every part ; Nay , and a helper too ; for in conclusion She helpt poor Adam to his own confusion . Oh most detested deed ! Unconstant wife , To prove a Traytor to thy husbands life As soon as made : Fond wretch , could nothing suit With thy nice pallate , but forbidden fruit ? Ah , could thy longing lie no longer hid ? What ? didst thou long , because thou wert forbid ? Was there no tree that could content thine eye , But only that which was forbidden ? Fie , Oh shame to think thou shouldst so quickly waste Thine hours of pleasure for a minutes taste : Couldst thou not like , or fall in love with any But that ? Heav'n had but one , & thou hadst many Wherewith to please thine appetite ; and yet Wouldst thou prove so ambitious , as to sit Upon the highest twigg ? Ah , could th'advice Of Satan tempt thee to this avarice With so much ease , and make thee rashly do So foul a deed , and tempt thy Adam too ? Preposterous wretch , how hast thou spread a cloud Over thy head ? What ? didst thou think to shrowd Thy self from vengeance ? Having eat thy death . Couldst thou expect to live ? Oh no , thy breath Offended Heav'n : but ah , hadst thou but thought ( Before thy heart had entertain'd a fault So great as this ) what 't was to dye , thy mind Had made thee more abstemious , and confin'd Thy base inordinate desires ; thy meat Had prov'd delightful , and thy comforts great ; But now , unhappy now , thy crimes have made Thy Soul Deaths debtor , and thou art betray'd By thine own self ; therefore prepare to meet Thy wrathful Judg : 't is said , stoln goods are sweet ; But thine provd sour ▪ the fruits wch thou hast stole Sugar'd thy mouth , but wormwoodiz'd thy Soul ; VVhen thou hadst eaten , Ah! why didst thou ●o● Tremble to d●ath , to think thou hadst forgot Thy Gods Commands , & that his Judgments must Follow thy Soul , and blow thee into dust ? Thus ●iv● ▪ thus Adam , having vilipended Their Gods Commands , their happines soon ended ; Their joys were turn'd to mourning , & their light VVas turn'd to darkness , and their day to night : Both being too much conscious , fled with speed To hide themselves from God , but not the deed . Even as some poor distressed wretch desires To hide himself from the enraged fires Of his incensed Foe , runs up and down To shun the rage of a condemning frown ▪ At last observing his enquiring Foe Approach the place , lies still , and dares not blow , For fear the wordless Eccho of his breath Should soon betray him to a sudden death : Being at last discry'd , his throbbing heart Gives an Alarum to each trembling part ; Fear , like an Earthquake , then begins to shake His loos'ned joynts , he knows not how to make A ready answer to his foes demands ; But , as a sad convicted man , he stands Subjected to his will , that can dispence With nothing , but with death , to calm th'offence . Even so guilt-loaded Adam having done A deed so foul , prepares himself to run To some close shelter , where he might immure His naked body , and repose secure : But ah , in vain , in vain he strove to hide Himself from God , that need implore no guide To teach him where his sad offender lay ; He needs must find , when sin hath chalk'd the way : But when Heav'ns shril-enquiring voyce surrounded The ears of Adam , Adam was confounded VVith deep distress , his heart began to call His quivering Senses to a Funeral : Fear , like a powerful fire , began to thaw His frozen thoughts , and keep his soul in awe ; He breath'd in a Dilemma , and could find No Sanctuary for a perjur'd mind : At last the language of th'eternal God Storm'd his sin-armed soul , and like a Rod VVhip● him from his security ; and cry'd , Adam , where art thou ? Adam thus reply'd , I heard thee walking in the pleasing shade Of the cool ev'ning , and I was afraid , And hid my self , because I must confess , I blusht to see my shameful nakedness . GOD . Tell me , thou trembling wretch , how dost thou know That thou art naked ? say , who told thee so ? ●hat ? has thy lips usurp'd the fruit which I ●●njur'd thee not to touch ? if so , reply . Adam . The woman which thou gav'st me , gave to me , ●●d I did eat of the forbidden tree . GOD . Unconstant woman ! Ah , why hast thou ru● ●●●ond thy bounds ? what 's this that thou hast done ? Woman . the Serpents flowing language swel'd too great 〈◊〉 my low banks : he tempted , and I eat . Gods Curse against the Serpent . Because thou hast thus subtilly deluded 〈◊〉 lustful woman , thou shalt be excluded ●●●m future good ; more shall thy curses yield ●●●n all the beasts and cattle in the field ▪ 〈◊〉 belly shall ( because thou hast done this ) ●●●e to the earth a life-remaiming kiss ; ●●●u shalt not taste of any thing that 's good , ●●●t shall supply the place of wholesom food . 〈◊〉 be thy ways , thou shalt no more be seen ●●me : I will put enmity between Thy seed and her● ; hereafter thou shalt feel A bruised head ▪ and she a bruised heel . Gods Curse against the woman . And as for thee , oh woman , I 'le enlarge Thy grief , and thy conception ; I 'le discharge Thy joys , and load thee with a weighty grief ; Thy pains in child-bed shall find no relief : Thou shalt desire thy husband , and his hand Shall over-rule thee with a strict command . Adams Curse . Rebellious Adam , unto thee I 'le give A life as bad as death , for thou shalt live To see thy sorrows more and more abound , And for thy sake I 'le curse the loathed ground ; For thou hast hark'ned to the conquering voyce Of thy frail wife , and made my fruit thy choyce , And sepulchred my words within the grave Of thy false heart ; be gone , thou self-made slave : The thorny ground shall give a large increase To thy laborious hand ; the name of Peace Shall prove a stranger to thy ears , and thou Shalt eat thy bread with a sweat-dropping brow . I 'le murther all thy joys ; thy brest shall burn VVith flaming care , until thy corps return Into the bowels of th'inclusive earth , From whence thou hadst thy substance , and thy birth ▪ For base thou art , and therefore thou shalt be A food for gnawing worms , and not for me : As thou art dust , to dust thou shalt ●etire ; Hereafter let not dust presume t' ●spire . Strange alteration ! Oh pernicious Fate ! Too quickly bred in such an infant ▪ state ! He that but even now enjoy'd a life Ballanc'd with pleasures , now is ●ll'd with strife ▪ He , whose majestick Soul was lat●ly crown'd VVith blest content , is now ingulf'd , and drown'd In sorrows Ocean ; He which was before Inrich'd with happiness , is n●w as poor As poverty can make him ▪ He ▪ which ●ad The countenance of H●av'n to m●k● him glad , Is now eclipst ; he knows not where to run , Sin having interpos'd between the Sun And his dark Soul , the Center of whose rest Is now remov'd , and he survives unblest : He , which but even now had leave to dwell And revel in Heav'ns eye , desires a Cell To entertain him ; he , which liv'd in Peace , Is now thrown down , and forfeited his lease : Great was his Crime , great was his sudden Fall , Great was his Tenement , his rent but small : Poor Adam's taken by his own decoys ; Sin is the Sequestrator of all joys . Sad Pilgrim of the world , where wilt thou find ( In the unpathed earth ) a place so kind To entertain thee ? Ah , where wilt thou keep ( Thus tumbled from a Precepes so steep ) Thy sad unpeopl'd randezvouz ? Oh where VVilt thou procure a hand that will unsnare Th'intangled Soul ? Alas , thy wearied life Hath two most sad companions ; first a Wife , Then a bad Conscience ; what two greater crosses Can hang upon a brest , whose cares , whose losses , Are grown so infinite , that no relief , But what distills from Heav'n , can ease their grief ? Thou wert the first of men that entertain'd So grand a sorrow , thou the first that stain'd So pure a colour , thou the first that dwelt In Edens garden , thou the first that felt The scourge of fury ; hadst not thou transgrest , Vengeance had found no hand , nor grief a brest . Ah , hadst not thou offended , sin had found No habitation , nor thy Soul a wound : Had not thy hand so wilfully unlock'd The door of Death , Destruction had not knock'd At thine impenitrable gates , or ventur'd T' approach so near , but being open'd , enter'd . Bold Customer of fate , that sought about To come within , and turn poor Adam out ; Thy strength outstrengthd his strēgth , & made him weak ; A vessel crack'd , how can it chuse but leak ? Sin prov'd Deaths father , & mans heart the womb That brought it forth ; this death shall find a tomb VVhen the Determiner of time hath hurl'd A finis to the volume of the world ; Till then , man ( mortaliz'd by sin ) must be A subject unto Deaths Soveraigntie . Poor man , in what a wilderness of sorrow Dost thou now ramble in ▪ where wilt thou borrow A minutes rest ? On what inclining ear VVilt thou expend thy groans ? what canst thou hear But dialects of misery to vex Thy bankrupt thoughts ? The fatal disrespects Of Heav'n will blow and toss thee up and down From place to place , his still-renewed frown VVill follow thee ; therefore provide t' endure The hot pursutes of such a fierce pursuer . Canst thou expect that this thy grand abuse ( VVhich runs beyond the limits of excuse ) Can be forgotten ? Dost thou think t' out-live Thy long-liv'd crimes , or hope for power to give Due satisfaction to thy God , whose rage Thy heart cannot endure , much less asswage ? Most lachrymable state ! What canst thou do , Oa man , that may ingratiate or renew Thy formor love ? Alas , thy base condition M●●●s the●●●capable of a Petition : Prepare thy self , see if thou canst invade His Soul with pray'rs ▪ see if thou canst perswade His ●eart to yield unto thy sad request , And ●●inth one thee with thy former rest ; D●●●●ct thy Soul with groans , anatomize Thy heart with sighs , and let thy winged cries Fly through the angles of his sacred ear , And breed a harmony within the sphere Of his blest Soul ; be circumspect , and lay The best foundation ; hear what Heav'n will say . Adams Petition to God . Incensed Father of eternal light Permit a darkened Soul t' approach the sight Of thine incomparable eye ; unmask Thy anger ▪ clouded Soul , and let me ask Forgiveness for those loading Crimes which press My stagg●ing Soul ; I know not whom t' address My apostare self unto , but only thee , Whom I offended ; Please to pity me : I have no pleasing Sacrifice t' attone Thy wrathful Brest , except a hearty groan That 's quadrupl'd with grief ; Oh deign to look Upon the lines of my all-blotted book : Although I 'm full of most detested spots , Yet Lord , I know that thou canst read my blots ; Oh read them then , and let thy mercies run With thy progressive eye ; I am undone , If not forgiven ; Lord , I thee implore To shew some mercy to me , thou hast store . Discipher all my sins , and let them not B●ar record in thy rouls , but rest forgot : Revoke this act of Death , that I may sing Th'admired mercies of so blest a King . Oh lift me up , that now am thrown below ; Make not my Soul the Custom-house of woe . Oh hear these bitter groans that I have spent , And send some comfort from thy Parliament . Gods Reply . Thou skelleton of baseness , hie thee hence , Disturb me not ; return , I say , from whence Thou cam'st at first ; thou shalt as soon remove A mountain , as my mind : I cannot love , No nor I will not , nothing shall intreat My resolutions , for my fury 's great . Begone , proud Rebel , do not think thy prayers , Thy vows , thy groans , thy sighs , thy sobs , thy tears , Shall make my brest their receptacle ; No ; How can I be a friend to such a foe ? Surcease thy importunities , let fall Thy high desires , I will not hear thee call , Thy sins have barr'd my ears ; I 'le not be won With thy base airy words , for thou hast spun The thred of thy destruction , therefore wear What thou hast labour'd for , and so forbear T' intrench upon my patience ; 't is in vain To seek for that which thou shalt not obtain . And is it thus , that Heav'n will not regard My cries ? Ah me ! and must my groans be heard With disrespect by him , whose tongue affords Nothing but grief , involv'd with bitter words ? Alas , alas ! what greater wo can crowd Into a brest , then to be disavow'd By Gods high Voyce , whose most enraged breath Darts forth the arrows of eternal death ? What shall I do ? Oh , whither shall I run To hide my self , until the glorious Sun Of his affections usher in the day Of welcom Joy ? Oh , whither shall I stray ? If I am silent , then my silence turns My thoughts to fire ; If speak , my speech returns Trebbl'd with wo , into the brazen Tower Of my sad heart , my language has no power To work upon his ears , my words Banded , and thrown against th'obdurate walls ( like balls Unyielding brest ) bounds back again , and breaks Into my heart , and every sorrow speaks A volume at a word ; yet , yet must I Return unheard ; 't is misery to dye , And pain to live ; thus in despair I draw The loathsom air : Destruction knows no Law . Grief rains a flood of doubt into my Soul ; Ah me ! I can do nothing but condole ▪ I am despis'd ; and if I bend the force Of my desires to him , he will divorce All thoughts of pity , and with rage re-double Th'unsum'd up sums of my infringing trouble . I sail into the Straits , both wind and tyde Prevail against me , and I have no guide To pilate me unto the long'd-for Port Of pleasing happiness ; I am a sport To threatning Ruine , whose presumptuous waves Out-dares my Soul , whilst every blast enslaves My reeling Pinnace : If I strive to go Towards Scylla , Scylla will contemn my wo . Alas , in vain I can expect relief , Scylla will bark at my unbridled grief ; Or if my head-long vessel chance to hit Against Charybdis ; I am torn and split Into ten thousand pieces : Oh hard hap ! Thus am I tossed in Destructions lap . Where shall I find a heart that will advise My friendless Soul , and audiate my cries ? I will not thus desist , I must implore , He that 's lost once , sure can be lost no more . Adams Petition to God . Once more , thou Metropolitan of all The spacious world , I here presume to call Upon thy mercy ; Oh let me inherit The pleasing fruits of thy re-pleased Spirit ! I am thy fabrick , oh some pity take , Preserve the building for the Builders sake . Clothe not thy brow with frowns , but let thine eye ( That rests inshrin'd with glorious Majesty ) Reflect upon my sorrows ; Oh incline Thy willing ears to hear this grief of mine : Oh do not say I shall as soon remove A mountain as thy heart , thou canst not love ; Let not such harsh , imbitter'd language flow Out of a mouth so sweet ; I know , I know , Thou art as good as great ; oh therefore bow Thy sacred ears to hear , oh hear me now : Bestow some scraps on me , that have deserv'd Nothing but stripes ; for I have fondly swerv'd From thy Commands , & have committed treason Against thy Majesty : Great God of Reason , View my in-humbled Soul , see how it lies Before thy sight , a weeping Sacrifice . I know thou knowst I am a hainous sinner , Yet pity me , that am a young beginner In this rich art of begging : Do not slight My real prayers ; I know thou tak'st delight In being merciful ; oh let me not Return unanswer'd , or my prayers forgot : Oh hear the sorrows of my bleeding state , Let my complaints make thee compassionate , And let the fervor of my language turn Thy thoughts to pity ; quench these flames that burn My wasting Soul ; speak peace to me , that find A civil war in my uncivil mind : Oh I have tasted of thy hot displeasure Too much ; Ah , shall thy vengeance know no measure ● Say 't is enough ; though ( Lord ) I must confess I have deserved more , yet give me less . Thus with a melting heart I end my Suit Ah me ! how bitter is forbidden fruit ! Gods Reply Thou bold fac'd Orator , how darst thou come Before me , or be otherwise then dumb ? Tell me , how dat'st thou interrupt my brest ? I hate to see thee , or hear thy Request . Audacious wretch , what , has my Judgments made Thy heart grow peremptory ? Have I layd Too small a burthen on thee ? If I have , I 'le lay a greater , thou apostate slave : I will not note thee , nor I will not hear Thy words , which have usurp'd my deafned ear . Love thee , for what ? be 't known , sad wretch , I scorn To love a thing so base , so vile , forlorn ; And if I cannot love , how can it be , That I can pity such a worm as thee ? I 'le neither love , nor pity , for my heart Is adamantine ; thou shalt feel the smart Of my displeasure : Go , my Soul disdains To look upon thee ; thou art fill'd with stains ▪ And smel'st too much of fruit to find respect ▪ Thou art the subject of my great neglect : Thou art a barren soil , nothing will grow Upon thy heart , except the seeds of woe . Tell me , from what conceit dost thou derive Thy working confidence , that thou dar'st drive Thy language to my ears , and be so bold T' approach my sight , and wilt not be controul'd ? Art thou resolv'd to make ( what dost thou mean ) My ears thy stage , and every word a scean ? Sum up thy small , thy weak deserts , and see What large respects thou hast deserv'd from me . I plac'd thee in a garden , not to eat The ●●uit forbidden , but to keep it neat ! Had not the violation of my Laws Mov'd me to anger , thou hadst had no cause T' ave felt the burthen of my weighty stroke , Or live thus much subjected to the yoke Of thine own sins ; most shameful is that loss That 's crown'd with negligence , & great the cross That 's made with a self-hand ; and they that clime Above their strengths , impropriate a crime To their own Souls ; Destruction is the end Of all Rebellion : Ruine knows no friend . Suppose I should invest and entertain Your Soul with love , and call thee back again , The tree is still the same , the fruit as sweet , Thy appetite as great , and thou mayst meet A Serpent too , whose oratorious skill May soon intreat thee to enact his will : He has a voyce to tempt , and thou an ear Will re-assume the priviledg to hear ; He has a hand to give , and thou another Freely to take : thus wouldst thou quickly smother Thy new delights ; therefore I will not trust A heart that can be nothing but unjust . Thou great Mugul of baseness , cease to plead , Thy tongue 's a canker , and thy words are lead ; Thy sins have made thee not deserve the air Thou entertain●st hadst than implay'd thy care To serve me , when I lov'd thee , thou hadst had My heart-delighting joys to make thee glad ; But now expect no favour , for no art Of thine shall ever captivate my heart . Hie thee unto the shades of grief , bewail Thy sequestrated happiness , no bail Of thy procuring will I take to set Thy Soul at liberty ; I will not let The vision of a comfort creep within Thy rambling thoughts , thou art a slave to sin : Hadst thou but lov'd or fear'd me at the first , Th'adst been as happy , as th'art now accurst : If now thou lov'st me , I shall quickly prove It is for fear alone , and not for love ▪ Thy heart is steel'd with wickedness , thy faults Are sparks enlivened by thy flinty thoughts . Breathe out thy groans unto a sensless rock , And let thy sighs ( like hammers ) beat and knock Against her scragged sides , thou shalt as soon Have her consent , as mine , to grant thy boon : 'T is therefore vain to multiply thy words , For ah , my brest , my hardned brest , affords Thy Soul no pity ; and the more thy cry Attempts my ear , the less I will reply . Alas ! thy guilt-o're-burth'ned words renew Fresh thoughts of rage , I cannot hear thee sue Without impatiency ; for ah , the longer Thou crav'st , thou mak'st my fury grow the stronger . Avoid my presence , for I will no more Give audience to thy voyce , then cease t' implore . Adams Lamentation . Undone , undone ● what mountain now will hide My lothed body from the swelling tyde Of raging Vengeance ? Whither shall I fly T' involve my Soul with true security ? Stretch , stretch my lungs , and roar unto the deep To entertain me : Oh that I might sleep Within her wavey bowels , till the blast Of Heav'ns all-shaking , thundring Voyce were past . Oh that some rock would hear my sad request , And give me burial in her frigid brest ! Oh that my grief-extended voyce could cleave The solid Earth , and make her to receive My wretched limbs ! Oh that some ranging beast Would prove so courteous to devour , and feast Upon my corps ! Oh that I could contrive A way to live , and yet not be alive ! Ah , thus my sorrow-shaken fancy flies And envies at impossibilities . I fain would dye , but that I have no heart To kill my self , and yet I feel a smart Transcending death ; I see I cannot shun The wrath of Heav'n : Ah , thus am I undone By my own doing ; this it is to eat Forbidden fruit : Oh most pernicious meat ! I was too rash , and rashly have I taken A deadly fall , and falling , am forsaken : I 'm bruis'd to death , and yet I cannot dye ; Ah , what can be so much unblest as I ? I am inflamed , and I dayly drench My Soul with tears , and yet I cannot quench My raging fires ; the more I strive t' asswage And mitigate my pains , the more they rage . What shall I do , or whither shall I go , To hide me from this Labyrinth of Wo ? I am compos'd of sorrow , and my veins , Instead of blood , are fill'd with griping pains . Curst be these eyes of mine , which have let in The lawless Tyrant of imperious Sin : Curst be these lips of mine , which at the suit Of my fond wife receiv'd forbidden fruit : Curst be these ears , that entertain'd the charms Of that inchantress , which procur'd my harms : Curst be these hands of mine , which took , and fed My greedy Soul , and struck my Conscience dead : And now my lips , my ears , my hands , my eyes , Must see , hear , taste , and feel , my miseries . Oh sad condition ! Since there 's no relief , I must be subject to perpetual grief . Here we will leave poor Adam in the state Of woe , and thus begin to ruminate . Are there not many in this tollsom age That meditate themselves into a rage , And wonder how a Serpent could express Himself , and reason with such readiness , Being by nature brute , nay and the worst Of living creatures , that he should at first Perswade and conquer , and instruct his will , How to determine both of good and ill ? It would seem strange , if Reason were without Her wings , and could not fly above this doubt : We may ( and yet not stain the truth ) declare It was the work of Satan to ensnare Frail Eve ; although he was not nam'd at all By Moses in the Hist'ry of the Fall , It may not trouble us ; for we must know , The bending Serpent was the Devils bow , By which he shot the arrows of his spite , Which did [ Oh grief to speak it , ] fly too right : And he that dares so high a Crime to act ( Though by another ) needs must own the fact : And this our tongues may never cease to tell , The Serpent was the Instrument of Hell , Tun'd to the Devils voyce : thus we may see His fraud , his malice , and his subtiltie . First when he saw he could not over-turn The great Creator , he begun to burn With flames of envy , lab'ring to invade , And so disturb that order God had made In the Creation , and to change the features Of his own Image in the best of Creatures , That so he may by his too-sooth delusion Make man run headlong to his own confusion : Thus having laid the platform of his work , He then begun to agitate , and lurk For opportunity , which was effected As soon , nay if not sooner , then expected ; He gave the blow , and by that blow he found The weakest vessel had the weakest sound ; But yet it strongly eccho'd to the voyce Of his desires , and made him love his choyce . Even as some bold-fac'd General , that dares To storm a well-man'd Town ; at first prepares A potent Army , which he soon sets down Before the Walls of the alarum'd Town ; He after views the ruine-threatning-Fort , Which speaks defiance , and begins to sport Their several shots , and with a sad delight Ingage each other in a bloody fight : Then if the fierce Besiegers once perceive Themselves out-strength'd , they think it fit to leave So hot a work , and for a little space Desist , and fall upon a weaker place , Where finding smaller opposition , venture With greater courage , and at last they enter The yielding Town , and cruelly begin To take revenge of them that are within . Even so the grim-look'd , malice-armed Devil , The base-resolved General of Evil , Perceiving that he could by no means take The sublime Fort of Heav'n , plots how to make A fresh attempt upon a weaker part , And so prepares to storm the flexive heart Of unresisting Eve , that could not grapple With such a Foe , but yielded for an Apple To those most false Alarums which surrounded Her , much obedient , and soon confounded Her inward parts , and gave her Soul a wound , Which cannot be by time or art made sound , Except the grand Physician please to slake His swelling fury , and some pity take . Thus are our conquer'd parents sadly left In a deplor'd condition , and bereft Of all their comforts ; they which have enjoy'd The life of happiness , are now destroy'd ; And man ( his wretched off-spring ) must be made Sorrows sad heir , and Peace must not be said T' inhabit in him : Adams actual sin Made ours original ; for we begin , As soon as made , to entertain the guests Of Sin , and lodg them in our infant-brests . Now may our weak and despicable eyes Behold in them our ample miseries ▪ Now we may glut the Air with this sad cry , The root being dead , the branches needs must dye ; For Adam's gone beyond all humane call : Rebellion never ends without a Fall . But stay my Muse , here let us rest a while ; Our Journey 's long , and 't is not good to toil Too much at first ; for Reason says 't is best To pause a time , and take a little rest : Know then ( kind Reader ) that my Muse shall meet Thy serious eyes within another sheet . The end of the first Book . THE SECOND BOOK OF GODS LOVE , AND Mans Unworthiness . ARe all hopes fled ? and is there no relief ? Must man still wander in the shades of grief ? Will not the eye of Heav'n be pleas'd to shine Upon his Soul , but leave him in the brine Of his own sins ? Is there no warbling voyce Can charm his ears , and woo him to rejoyce In being pitiful ? Will nothing move The much incensed Soul of Heav'n to love ? Man [ Map of Misery ] who can prevail In thy requests ? or who cut off th'entail Of thy distress ? 'T is not a writ of Error Can satisfie , or guard thee from the terror Of thine own Conscience , which will alway stare Upon thy face , and load thee with despair . 'T is not a Habeas Corpus will remove The body of thy sin , none can disprove The Will of God , what he resolves to do Must neither be withstood , nor div'd into : It lies beyond thy power to perswade Thy God to pity , whom thy sins have made A wrathful Judg ; what he intends , must be Derived from himself , and not from thee ; For thou hast nothing in thee worth the name Of good , because thy glory 's turn'd to shame : Thou art corrupt and vile in every part And who can know the evil of thy heart ? Which like the Ocean , that no art nor eye Can search her bottom , or her banks disery : Therefore till heav'n shal please to change the s●● Of thy condition ; Reason bids thee wait : For be assur'd , the promis'd seed will spread It self abroad , and bruise the Serpents head . Even as the Fountain , whose exuberous brest Is always fluent , and admits no rest ; But with a cheerful willingness she sends Her crystal tokens to her smaller friends : Even so our God distilleth from above The healing streams of his refreshing love ; For ah the luster of his Sun-bright eye Is drown'd in tears , when our sad Souls prove dry ! Oh admiration ! that a God so just Should rain down floods upon a heap of dust ! Oh Mercy ! that so much incens'd a God Should send forth Mercy , and keep in his Rod ! His Soul is fili'd with pity , and his eyes Begin to view th'unsatiate miseries Of Adams down-cast off-spring : Though his ear Seems unto us resolved not to hear Their bitter cries , nor note the sad Devotions Of their contristed hearts ; yet by the Motions Of his blest Soul , he sends his Son and Heir Into this wretched world , that he might bear The Cross of our Transgressions , and expel The clouds of sin , and conquer Death and Hell : Thus by his death we liv'd , and by his grief Our new-calm'd Souls were furnish'd with relief ▪ Oh sudden change ! That wind which did before Drive wretched man upon the threat'ning shore Of un●voyding ruine , fills the ●ails Of his desires with milde and prosperous gales ; The Boreas of his sin does now surcease His full mouth'd blasts , and Z●phyr●● spea●s peace Unto his ship-wrack'd Soul , and now he rides Upon the new-tam'd backs of pleasing Tydes . Oh that my tongue were able to rehearse The Love of God with an Angelike Verse , Oh that some heav'nly diety would fill The black-mouth'd concave of my wandring quill With pure celestial Ink , that I might write In heav'nly characters , and learn t' indite I ch●●ahs praises in a stile as high As my desires , and make the lofty Sky Eccho with Hallelujahs , that the Earth May ( like a Midwife ) hug the joyful birth Of every word , and make each corner ring ( VVith peals of Joy ) the Glories of our King : Is man deliver'd from the painful womb Of his foul sin , and raised from the tomb Of everlasting death ? and shall not we Applaud that hand which set such pris'ners free ? VVhat , shall we be afraid to ●rack and break The chains of silence , and attempt to speak The dialects of Angels ? No ; let 's call Vpon his name , that rais'd us from a Fall . Let 's stretch our lungs , & with a warbling breath Sing to the life , how we were rais'd from death : And when our tongues are wearied , let 's express By heav'nly signs our real thankfulness . But stay , where runs my quill ? what , have I lost My self in raptures ? or else am I tost Into the air of pleasure by the wind Of true delight ? If Passion proves so kind , I am content , oh may I always rest Adorn'd & crown'd with a Heav'n-ravish'd brest : O love ineffable ! Must wretched Man , The spawn of baseness , and the unmeasur'd span ●f everlasting infancy , be made Loves object ? Must th' Almighty's love be said To dwell in Man , whose tongue cannot deliver The least of thanks unto so great a Giver ? VVill the Sun-gazing Eagle , that soars high . Descend t' assist the web-infolded Fly ? VVill he that ●arkens with a willing ear To pleasing musick , turn away to hear Confounding discords ? or will any woo A perju●'d enemy to come and go Into his Courts ? VVill any hand forbear To strike at him that labours to impair His worth , and contumeliously upbraid His upright deeds ? Will he that is betray'd Affect the Traytor , and with patience sue For reconcilement , when as death is due ? All this blest Heav'n will do , that he might place Vain man within the Covenant of Grace . Consider man , how often hath this mirror Of pure affection woo'd thee from thine error ? Thou unconsiderate dust , which every wind Can puff away , how canst thou prove unkind To such a Louer , that delights to spin His bowels out , to nourish thee with in His milky bosom ? Shall his bounty crave Thy base acceptance ? Shall he be a slave To his own slaves ? Ah , shall thy God implore , And beg of beggars to receive his store ? Does he , whom Heav'n & Earth cannot contain , No no● the heav'n of heav'ns , stoop down to gain Thy dull respects ? And ah , wilt thou not raise Thy stupid Soul an inch to give him praise ? Thy fervent prayers he always will admit , Then how canst thou remember to forget A God so mindful ? How canst thou forbear To numerate his love without a tear ? How can thine eyes ( when thou observ'st the Sun ) Refuse to weep to see him dayly run His painful progress , and rejoyce to greet The Earth with luster to direct thy feet , Thy sinful feet , which every moment slide Into Rebellion , loaded with thy pride ? How canst thou choose , when thou behold'st the ground Whereon thou tread'st , but voluntary drown'd Thy self in briny floods , to think what care Indulgent Heav'n hath taken to prepare For thee , before thou wert , and how his hand Hath for thy profit fertiliz'd the Land ? How can thy rocky heart refuse to vent A stream of blood , when thou behold'st th'extent Of the unbounded Ocean , how it hides , Within the bosom of her swelling Tydes , Diversities of fish , which live to feed Thy gulf of gluttony at time of need ? Uncloud thy thoughts ( O Man ) and thou shalt see He who ordained all these things for thee , Created thee for him , that thou mayst give The praise to him , that lends thee leave to live . Be serious Man , consider how thou hast Converted all these blessings into waste : Know that the great Edificer of things Furnish'd thy Soul with Reason , gave thee wings To fly above all mortals , and hath crown'd Thy head with he●ps of honor , and hath bound Inferior creatures prentice to thy will ; And this he did , because thou shouldst fulfil Thy Gods Commands ; but thou that wert the best Hast made thy self more loathsom then the rest , And by thy most detested deviation Abus'd the glory of thy free Creation : Though the Majestick Eagles will despise To be assistants to th ▪ intangled Flies ; Yet Heav'n will from his lofty Throne deseend , And with a speedy cheerfulness defend The sons of men , who dayly are betray'd By those insiduous snares which Satan lay'd T' intrap their Souls : Alas , how voyd of care Is heedless man ! how subject to a snare ! But he , whose more then superficial love Is always active , lab'ring to improve Our hearts with thankfulness , denies to let Our Souls be taken in th'eternal net Of unconceived misery , and live In lasting death , not having power to give The least of drops unto our howling tongues , But uck the flames , until our sulphurous lungs Crackle , and belch ▪ forth brimstone , till we tire Our Carbonado'd members in a fire That 's inextinct ; the more we strive to turn Our parched Souls , still more and more they burn . Revolve these things within thy serious mind ; Oh Man , let Love instruct thee to be kind To him that 's loving ; do not disrespect A God , whose Soul so dearly can affect : Pour out thy thoughts , and practise to relent , And let thy thoughts induce thee to repent : Grasp opportunity , Time 's always flying ; God's always living , and thou always dying : Dy then ; before thou dy'st , redeem the time , Because thy days are evil ; learn to clime Jacobs erected ladder ; thou shalt see Th'adst better clime a Ladder , then a Tree , As Judas did : Be wise , and do not fan Thy Soul with air ; remember what a span Thou art ; remember whose inspired breath Made thee a Soul ; forget not whose sad death Made thee alive ; be mindful that thou art Th'Epitomy of Heav'n ; inure thy heart To love the best of loves , so shall thy brest Be fill'd with comfort , and thy Soul with rest : Prepare and know , the very fowls delight To prune their wings before they take their flight . Although terrestial Kings will not permit A Traytor to his Courts , no● let him sit Before his presence , though they will not hear A Malefactors pray'rs ; yet Heav'ns blest ear Is always open , and his tongue invites Repentant sinners , for his eye delights To view them in his Courts when they appear ; For muddy waters may at last prove clear : 'T is not unlike ; ill scented dunghils may At last bear flowers ; that which is foul to day , To morrow may prove fair ; the thing that cost Millions of silver , may as well be lost , As things of smaller value ; Heav'n can spy A mite , as well as mountains ; for his eye Is lodg'd in every cranny of mans heart , And he knows all that searches every part . Where breathes that Mortal that can apprehend The ways and thoughts of God , who knows the end Of his beginning ? — — He that can break a rocky heart in twain , And re-unite it ( if he please ) again ; He that can part the boiling waves , and stand Upon the Seas , as on the dryest Land ; He whose celestial power can make the graves To open , and command their slumb●ring slaves To rise ; nay more , to stand ; nay more , to walk ; Nay more ( if more then this may be ) to talk : He that can make a Whale to entertain A Jonah , and to sp●e him out again ; He whose Almighty Power can unlock The flinty bowels of a ser●gged Rock , And make her headlong-gushing streams abound To wash the bosom of the thirsty ground ; He that can transmutate by power divine The poorest water into richest wine ; He that can curb rude Boreas , and asswage The lawless passion of the Oceans rage ; He that can rain down Manna to supply The craving stomacks of mortality ; He that can , like an all-commanding God , Make Almonds flourish from a sapless rod ; He that can make the Sun and Moon stand still , Or run according to his sacred Will ; He that sav'd a Daniel from the paws Of Lyons , and can muzzle up their jaws ; He that can make the greedy Ravens carry Food to his Servants like a Commissary ; He that can , with an unresisted hand , Dash fire into Ice , and counter-mand The wanton flames , and charm them , that they dare But burn his servants cords , and not their hair ; He that can cause ten thousand to be fed With two small fishes , and five loaves of bread ; He that can clothe himself with fire , and name Himself , I AM , and make a bush to flame Without consuming ; He that can convert A Rod into a Serpent , and not hurt ; He that can make his visage shine so bright , That not a Moses can behold the light ; He that can strike a hand with leprosie , And cure it in the twinkling of an eye ; He that can in a moment cut and break Tongue tying cords , and make the dumb to speak ▪ He that can out of unregarded stones Raise unto Abraham many little ones ; He that can heal the Cripple with a touch , And free him from the thraldom of his Crouch ; He that can cure the deaf , and can expel A thousand Devils in despite of Hell ; He that can perfect what he first begun , Expects that man should say ▪ Thy will be done . Consider Man and thou shalt find it true ▪ 〈…〉 can do all , but what he will not do : Think not , because thou art of low estate , That he will scorn to love , and love to hate : Remember Dives , whose unsum'd up store Improv'd so much , until he prov'd as poor As ever Iob was : Iob ! unhappy I To speak it , he was rich in poverty ; Hea●'n made poor Iob so rich , that Satans wealth ●●uld purcha●● nothing from him , but his health , And that corporeal too ; he could not boast His bargain , for 't was Iob that purchas'd most . " Happy is he that can at last inherit " Riches obtain'd by an impov'rish'd spirit : " We 'd better lick with Lazarus the crumbs , " Then gripe with Dives for Soul-damning sums . Welth cānot bride the flames , yet scraps may feed The hungry wretch ; he that has wealth , may need The crumbs of comfort : David did condole Th'abundant famine of his hungry Soul : Gods Love 's not mercenary , to be sold For brain-distracting , heart-confounding gold . Hast thou not heard ( O Man ) the heav'nly cry Of him that says , Ye that are poor , come buy , Come buy of me ; your pen'worth shall be such , That for a little you shall purchase much . Here 's Love that 's spun unto the smallest thred . Tho thou want'st mony , yet thou ma●● have bred ▪ Do thou but ask , thou shalt not fail to have ; For God's more free to give , then thou to crave : Fear not to ask of him , whose ready ear , Before thy tongue can ask , is apt to hear . Heav'n loves the language of a broken heart , And he will harken , and with joy impart His love unto thee , and his milk and wine , Without the price of mony , shall be thine . Th'ingrated pris'ner , whose dull tongue is whet With sharp'ned hunger , will not fear to let His language fly to every ear that comes Within his audience ; and he always sums The totals of his grief in hungry words , Whilst thousands pass along , but few affords The blessing of an Alms ; perhaps they 'l grieve , And seem to pity , but will not relieve : Yet will he not desist , but hourly cry , Bread , bread , for Heav'ns sake bread , or else I dye . Hard hearred Man , why wilt thou not relent To hear thy brother , almost hunger spent , Craving thy succour ? Where 's thy love become ? Because th'art deaf ▪ ah ! woldst thou have him dūb ? Or dost thou think , because thy panch is fill'd , He cannot hunger ? He that first distill'd Those mercies on thy head , expects that thou Shouldst feed thy brother with a cheerful brow ; Say not thou canst not give , thy treasure 's light ; But let thy heart record the widows mite , So H●a●'n will fill thy Cisterns to the brim , And feed thy Soul , because thou hast fed him . Should the Grandfather of true Charity Pass by thy gates , and here thee beg and cry , And not relieve thee ; should he slight thy prayrs , And scorn to take a survey of thy tears ; Wouldst thou not grieve , and pine thy self to dust , And almost say thy God was much unjust To turn away his ears from thy complaint , And disrespect thy pray'rs ▪ and let thee ●aint For want of ●o●d ? Ah ▪ whither wouldst thou ●ly To feed thy famish'd Soul , should Heav'n deny ? But ah he cannot , for his melting Soul Is always free , and willing to condole The sad conditions of distressed Man , Who only strives to do , but what he can To contradict him ▪ yet he 'l hear our grief : In multitudes of mercy lies relief . When our impris'ned Souls peep through the Of this corrupting Earth , our God delates Himself unto us , and he sends us meat From the rich store-house of his lofty Seat ; He hears ; and hearing , pities ; pitying , sends ; And sending , blesses , and with blessing ends . Even as the Sun , which every day surrounds The sublime Globe , and pries into the bounds Of this darke Center ; lets his Beams reflect Upon a molehill with as much respect As on a Mountain ; for his glorious Beams Shine always with equivolent extreams . Even so the great and powerful three in one , That sits upon his all-inlight'ning Throne , Does not deny to let his mercies crown The poorest Peasant with as much renown As the most stateliest Emperor ; though he Invests his body with more dignitie , Yet he 's but earth , and must at last decay , For Prince and Peasant go the self-same way ; Their earth must turn to earth , their Souls return To him that gave them , or for ever burn ; There 's no distinction , one infused breath Made them alike , and both must live in death , Or everlasting life ; both must commence Divines in Heav'n ; there 's no preheminence , But all equality , all must express , With equal Joy , their equal Happiness . Rouze up dull Man , and let thy wak'ned Soul Be vigilant ; oh let thy thoughts enroul The Love of God , engrave it in thy brest , That his resounding tongue may read thee blest . O let thy sighs , like Pens , and let thy tears , Like Ink , transcribe the Love , th'indulgent cares Of thy Creator , that himself may find ( Within the unblotted volume of thy mind ) Himself recorded , so will he imbrace Thy spotless Soul , and fill thee with his grace . Incl●●● thine cars , and let thy heart rejoyce To ●ear the strains of his harmonious voyce ; Harken , and thou shalt hear his Prophets sing Th'admired Mercies of thy glorious King . Thus saith the great , and ever-living One , That rules the Heav'ns , and governs Earth alone ; Thus saith the Lord , that takes delight to dwell Amongst his Saints , that formed Israel , Created Iacob , Let thy sorrows slee Out of thy brest , I have redeemed thee : 'T was I that made thy clouded visage shine ▪ And call'd thee by my Name , for thou are mine . I will be with thee , when thy feet shall wade Thorow the waters ; I will be thy aid : I 'le make thee walk thorow rivers , and the waves Shall prove ambitious to become thy slaves : And when thou walkest thorow the raging fire , Th'unruly flames shall not presume to aspire , Or kindle on thy garments . I alone The Lord thy God , and Israels holy one , And thy dear Saviour , that was always true , Gave Egypt , Seba , and Ethiopia too , To ransom thee ; for thou wert my delight , And always precious in my gracious sight : Honors were heap'd upon thee , and thou wert The tender love of my affecting heart ; Therefore even I , that am well pleas'd , will give People for thy dear sake , that thou mayst live . Fear not , for I am with thee , and I 'le stand In thy defence , and my all-grasping hand Shall bring thy seed from the remotest places , And fill thee with my satisfying graces . My tongue shall call unto the North , and say Unto the South , Give , and they shall obey ; Bring from a far my sons and daughters all , Hear my loud voyce , be active when I call . I have created them , and I proclaim They shall be call'd and honor'd by my Name . I 'le usher forth the bl●●d , and make them see The splendent Glories of my Majestic : I'l● cu●● th●deaf , and make their hearts rejoyce To ●●a● the 〈…〉 of my warbling voyce . Thus hath our God unty'd the tongues , and broke His Prophets lips ; thus have his Prophets spoke : And wilt thou be ( O Man ) so much obdure , A● not to credit him that will assure Perpe●●al happiness ? ●h●u canst not ask That which he cannot give ; do but unmask Thy sham●●ae ▪ d Soul , that so thou mayst discry 〈…〉 mercies with a faithful eye ▪ ●●●●aut upon his p●omi●es , advise With chine own thoughts , let Reason make thee wise ●●sp●ct thy self , weigh well t●ine own condition . And thou shalt find thou wa●t'st a good Physician ●o cure thy ●●aculat●d Soul Alas ! Thou a●● like water stop'd up in a glass , So weakly fortily'd , and fene'd about , That one weak knock soon le●● the pris●ner out . Vain lump of vanity , what can this ●irth Afford thy thoughts more then a short●liv'd mirth ? A mirth that fills thee with deluding toys , And like a Tyrant afterwards destroys . Dot'st thou on Earth ? for what ? because her pleasure Can guild thy wanton eye ? Because her treasure Can cram thy bags ? Because her Sirens song Can ravish thee ? Because her power can throng Thy Soul with luxury ? Because her charms Can court thee with delight ? Because her arms can pleasingly imbrace thee , and imbost Thy heart with gold , and lull thee , when th'ast lost Thy self in sleep ? Is this the little All That this great world can boast of ? Must we call These things our pleasures ? No , they 'l prove our cares , Our golden fetters , and our silken sna●es : These are the Ioys we love , these are the things That makes us fly with our Icaria● wings Up to Ambitions Court , and there presume To gaze so long , until our wa●en plume Dissolve with heat , and like presumptuous slaves Tumble our selves into the raging waves Of speedy Ruine ; Ruine 's all that we Must hope to obtain from Earths base trea●ur●● . Le ts scorn her wealth , and say , O Earth , thou art A painted Mistriss with a rotten heart : Let 's hate to love , that we may love to hate Th'unconstant glory of her sickle State . Even as the subtle Crocodile prepares Her slatt'ring heart , and eye-commanding tears , To woo her prey to come within the power Of her command ▪ that so she may devour With more facility , and make her Jaws To execute by her tyrannike Laws . Even so this World , whose Crocodile ▪ like eyes Are always slowing , wanting no supplies Of gliding tears to wash the rugged faces Of her designs with falsifying graces , That so she may by her too smooth delusion Make man the Author of his own confusion . Frail slesh and blood , how canst thou take delight To love this world , that cannot give a mite Of comfort to thee , but will still intrap , And dayly lull thee in her lustful lap : She 'l rock thy Soul to ruine , and she 'l spawn Baseness into thee ; she 'l deceive , and fawn Upon thy heart , and with her guilded baits She 'l hook thy Soul unto the worst of Fates : There 's nothing in her that deserves the name Of constancy ; her glory is her shame : Smile at her tears , for every drop she vents Harbors ten thousand thousand discontents : Believe her not ; but when she speaks the best , Believe the worst ; and if she promise rest , Assure thy self of trouble ; if she chance To promise treasure , let thy thoughts advance Above her promises , contemn her dross , For what thou gain'st from her will be thy los● ! Let not her wealthy Donatives perswade Thy heart t' accept ; when once thou art betray'd There 's no resistance : They that well advise Before they act , deserve the name of wise : But they that study in her frantick Schools May prove her wise men ; but Heav'ns out-cast fools Ask her the way to Bliss : Try if her skill Can give directions , ask her if she will Fill thee with blest Eternity , conjure Her helpless aid , see if she can assure A safety to thee , ask her if she can Prescribe a cure for a despairing Man ; Tell her thy Soul is sick , thou canst not live A minute longer ; see if she can give A Cordial to thee , see if she can heal A broken heart ; see if she can reveal Celestial Joys unto thee , and impart A heav'nly comfort to thy grieved heart : If so , cheer up , and prosecute thy mirth , And say there is no other Heaven but Earth . Do thus ( fond Man ; and thou s●ale quickly see A bassl'd World , that cannot answer thee , B●t must be silent , for she cannot plea● For her own self ; she knows she cannot lead The way to Heav'n , she 's but a bad Director , A base Reliever , and a worse Protector . Thus shalt thou make her envy swell and burst , And , like the Basilisk , discover'd first , She needs must dye ; but if she should discover Thee first , farewell , th'art murthet'd by thy lover : Then shalt thou heat the Soul ▪ amazing tone Of him that sie● on his immortal Throne , Pronounce against thee at the dreadful day Of thy accounts ; thus shalt thou hear him say : Depart , ye cursed off-springs of a father As curst as you , avoyd my sight , go gather The fruits of your deserts ; you have forgot The God that made you , and I know ye not : See if the world , within whose folding arms You always slept , can quit thee from the harms That must ensue ; see if her slatt'ring power Can shelter thee from the o'●● ▪ flowing showre Of my fast ▪ dropping rage ; see if her brest Can entertain thee with eternal rest : Begone , begone , my fury hates to see Such Miscreants ; had you remember'd me , I now had known you ; had you made me eat When I was forc'd to importune for meat , I now would blest you with celestial dyet , And crown your Souls with everlasting quiet , Had you but quench'd my raging th●●st , or gave A single drop , that very drop should save Your death-adjudged Souls , and you should ●up Abundant comforts from my streaming cup : Had you ( sad sons of vengeance ) but supply'd My nakedness with garments , when I cry'd And call'd upon your charity to send Relieve unto me , I had been your friend ! Or had your ( more then marble ) hearts reliev'd M'impris'ned body , now ye had not griev'd : Had you , you world ▪ affined Souls , addrest Your selves unto me when I was opprest With ling'ring sickness , then I would have fed Your Souls ( which now are starv'd ) with heav'nly bread . But since you have not done it unto those Which I esteem'd , ye 'ave prov'd your selves my foes : Therefore begone , let darkness be your lot , Learn to remember that ye have forgot My Mercies ; go , and let my Judgments dwell Within your guilty hearts ; let black ▪ mouth'd Hell Plague you with torments , let him always lash Your hearts with flames , until ye howl , and gnash Your teeth together ; go , depart my sight , And taste the fruits of everlasting night . But as for you whose better deeds have found Acceptance in my heart , ye shall be crown'd With unremoved happiness , because Ye have obsequiously perform'd my Laws ; You fed my craving stomack , and you cloath'd My naked body , and you have not loath'd To visit me ; and when I was a stranger , Ye took me in , and guarded me from danger ; Go then my Lambs , and let your Oratory Proclaim the greatness of your Fathers glory : Go revel in my Courts ; no discontent Shall breed a faction in my Parliament ; I 'le pass an Act of Peace , and it shall be Sign'd by the hand of my Eternitie . My tongue shall stile you blessed , and my voyce Shall raise your Souls , and teach you to ●ejoyce ▪ Your unexcised pleasures shall abound To infinite , your ravish'd hearts shall sound The depth of my delights ; all things shall move Within the sphere of uncontrouled Love : Be well assur'd , your pleasures shall be great ; Then fly from Judgment to my Mercies Seat , And there rejoyce with a triumphant mirth ; My Love shall live with them that hated Earth . Obdurate Man , here , here thou mayst discry Judgment and Mercy , one to terrifie , The other to perswade ; and yet wilt thou Prove adamantine , and refuse to bow To thy Redeemer ? Canst thou ruminate Upon his Love , and yet wilt not delate Thy Soul unto him ? Is thy brazen heart Impenitrable ? Will no flaming dart Of true affection enter ? Hast thou vow'd To stop thy ●ars ; Shall Mercy call aloud , And thou not hear ? Shall thund'ring Judgments rattle About thy ears , and yet wilt thou imbattle Against the Lord of Hosts ? Wilt thou invoke Perpetual Vengeance to intail a stroke Upon thy stubborn heart ? What , dost thou think Hell's voyd of flames , or that thy God will wink At thine enormities ? Go , rally all Thy thoughts together , and discreetly fall Into a serious study . — — — — — Let thy mind Be absolute , and really inclin'd To meditation ; contradict the rage Of thine own passion : labour to . asswage The fire of lust , that so thou mayst behold , With more serenety , how manifold His mercies are , that every day prevents The sad incursions of deprav'd events . Think but in what a most defam'd condition Thy Soul was in , before the grand Physician Of Heav'n and Earth spontaniously sent down A balm from his own Gilliard to crown The sons of grief : Think what he did endure , Before his wounds had perfected thy cure . Remember how undauntedly he stood , And sweat himself into a Crimson flood To ransom thee ; remember how his woes Were asperated by his raging foes ; Remember how his sacred temples wore A spiny Crown ; remember how it tore His sublime Front ; remember how they broach'd His brest with Spears , and shamefully reproach'd His spotless fame ; remember how they nail'd His spreading hands , remember how they seal'd His Ivory w●lls , remember how they spawl'd Upon his face , remember how they baw'ld And banded at his Agony , whilst he Prov'd patient Martyr to their tyrannie ; Remember when he came unto the brink O● death , they gave him vinegar to drink ▪ Nay more ( because they vow'd to empty all Their poys'ned malice out ) they gave him Gall . Oh bitter deed ! oh most abhorred Crimes ! ( Too nearly paralleld in these our times . ) Thus having put a period to their plots , They thought it good to cast their hellish lots For his ( I dare not say mean ) clothes ; I know They were our Saviours , to whose worth we ow Perpetual thanks ; 't was his well finished breath Redeem'd our Souls from everlasting death . Here 's Love ( O Man ) that does as far transcend Thy thoughts as thy deserts , that Heav'n should send His Son and Heir to be incarnated ▪ And suffer death for thee , that wert as dead As sin could make thee ; 't was for thy offence He dy'd : Ah , how , how canst thou recompence Such high br●d Favors ! Favors unexpected Deserve to be imbrac'd , and not neglected . Do not ( rash Soul ) like Cleopatria , nurse Imbosom'd vipers ; blessings prove a curse , If once abus'd ; Ingratitude cuts off Th'intail of Love ; it is a shame to scoff At Benefactors ; after thou art fed , Wilt thou contemn the hand that gave thee bread ? Wouldst thou not love that friend that should bestow A super●nuated crust , and shew Respect unto thee , when the ebbing Tyde Of Fortune runs so low , that thou mayst ride Upon the sands of Poverty ? Fond Man , Strive to be grateful , study how to scan The mercies of thy God ; remember how He feeds thy Soul with Manna ; learn to bow Th'unruly thoughts ; ( with admiration ) think How often , and how much imbitter'd drink Thy Saviour drank ; with what a doleful cry He beg'd of God to let that cup pass by ; But knowing that his pleasure must be done , He proy'd himself his most obedient Son . And wilt thou not ( ●●y wretch ) drink one poor sup Of bitter drink for him , that drank a cup To sweeten thine ; thou need'st not fear , or scorn To taste , because Heav'ns sacred Unicorn Hath purg'd the waters , and they must be sweet , Except they 're reimpoys'ned by thy feet : If so , what wilt thou do ? where wilt thou find An Antidote for an invenom'd mind ? It is reported , if the Spider chance To meet the obvious Toad , they 'l both advance Then inward force , and mutually proclaim An open War ; brave combita●●s of Fame ! And having 〈◊〉 their imbowel'd might , Ma●ch boldly on , and both incens'd , thy fight ▪ The Toad being heavy loaded , cannot go , Or wheel about , like his encountring foe , But keeps his ground , and makes a small resistance : The Spider scorning to be kept at distance , Falls in upon him , and with nimble rage Assaults his foe , who now begins ●●asswage His former fury , and would fain retreat From his small foe , whose strength is grown too great For opposition ; being thus distress'd He crawls away , and with a crope-sick brest Seeks for relief , and by and by discrys A Planton leaf , within whose veins there lies A secret Antidote , which did at length Expel his poyson and renew his strength : Having disgorg'd himself , he soon returns Into the camp , where for a time he burns To be in action , and at last he sees The crafty Spider creeping by degrees To seize upon him , then his courage fails , He knows not what to do , his foe assails With all his might , constraining him to yield The conquest , and with shame to quit the field : Then he begins to seek , and hunt about , To find the soveraign healing Planton out , Which had before reliev'd him , and supply'd His wants ; but that being gone , he burst , and dy'd Even so , if Hells black Spider chance to crawl From his infernal Web into the Hall Of this all-dusty World , he soon prepares Himself to fight , and suddenly declares , That he , the grim-look'd General of Hell , Dares to encounter any Souls that dwell Within the limits of the spacious Earth , And in a moment qualifie their mirth : Thus Satan boasts , and if he chance to meet A single Soul , he 'l thus begin to greet . A DIALOGUE between the Soul and Satan . Sat. SOul , th'art well met . So. 'T is true , for I am wel . Sat. Say , whither art thou going ? Sou. Not to Hell . Sat. ●ish , talk no more of that , but tell me whither Thou go'st ; come , prethee let 's go both together . Sou. A pretty motion ; when I want a guide I 'le send for thee , till then thou art deny'd To be my Usher . Sat. Prethee tell me why Thou art so obstinate , as to deny So free a courtesie as I have shewn ; Mischance oft falls to them that walk alone : Be not so much averse as to neglect This opportunity ; I can protect Thy feet from sliding ; dangers still attend Those that dispise the favors of a friend . Sou. A friend ! how canst thou prove that title ? Sat. How ? As thus ; because I 'm willing to allow The best assistance of my ready arm To guide , nay and protect thee from all harm ; Therefore a friend . So. What you pretend to shew Is but external ; he that can bestow Internal friendship on a Soul distress'd Is a true friend ; no matter for the rest . If Heav'n will guide my Soul , I shall not stray , Or fear the evils of a dangerous way : But as for you , I needs must borrow leave To say , your friendship 's only to deceive ; Confusion paths your ways , and if I run By your advise , I needs must be undone . God bids me fly from sin , if I refuse Obedience to his Will , I shall abuse His just Commands ; then will my sorrows cry , When Mercy stops Judgment begins to fly . Sat. Desist ( fond Soul ) and labour to divorce Thy lips from this too fabulous discourse ; Guild not thy words with vanity , perswade These thoughts ( which ate erronious ) to evade Thy serious mind ; advise , and thou shal● see My ways are best be principl'd by me 〈◊〉 Let not the swing of passion strike thee down , But follow me , 't is I must give a Crown To thy deserts , 't is I that can advance Thy down-cast Soul above the reach of chance ; 'T is I ( mistaken Soul ) 't is I alone That must conduct thee to the sublime throne Of true Salvation ; 't is my hand must bring Thy trembling Soul before th'all ▪ judging King Of Heaven and Earth ; it is my power can fill Thy heart with joy ; believe me , and I will . Trust not the babling languages of those That seem thy friends , but are thy greatest foes ; They 're great to thy desruction , they 'l connive And fawn , nay almost bury thee alive ; They 'l talk of Heav'n and Hell , they 'l tell thee stories Of endless , boundless , unconceived glories ; They 'l tell thee of Eternity , and woo Thy Soul out of thy ears , if thou 'lt bestow Thy pains to hear them ; they 'l infuse , and brew Their own designs , and tell thee all is true That they declare ; they 'l tell thee that they 're sent As Messengers from Heav'ns high Parliament . Believe me Soul , 't is I that can display The Gospels Colours better far then they ; There 's nothing in that volume so obstruce , But I can winde and twist it to my use ; And there is nothing in this world can be Stil'd worth a work , but can be done by me : I can do all ; it lies within my power To make thee poor or rich in half an hour : I can command whole Legions to attend Upon my honour : Say , what nobler friend Canst thou imbrace ; I 'le be a friend to all That will give audience to my faithful call ; I 'le make them swell with riches , they shall have As much , nay if not more , then they can crave : Am I not rare , and rich , and high , and great , Incomprehensible ? Is not my seat The throne of happiness ? Yet cannot I Invite thee to my sweet eternity ? Come gentle Soul into my twining arms , I 'le hug thee , I 'le delight thee with my charms , I 'le shew thee all my Joys , nothing shall lie Hid from the view of thy all-gazing eye ; Happy , beyond expression . Sou. Satan , stay The progress of thy tongue , and give me way ▪ That I may vent my thoughts , for you have spoke At large already ; and is this the stroke Which you intend shall wound me ? Be assur'd , The blows but small , and well may be endur'd . Sat. What , mov'd to passion ! Is thy mind disturb'd With foul mistrust ? pray let those thoughts be curbd : What , dost thou think I am perfidious ? Fie ; 'T is folly to condemn before you try . Alas , alas ! what profit can accrue To me , by wronging such a Soul as you ? What I express is only for your good , But what is more ( then grave advice ) withstood ? I doubt these weak , these empty thoughts presage A tempest , guarded with a storm of rage : Well then , storm on , and when thy storm is spent , Sit down , and meditate , and then repent . Sou. Repent , Oh happy word ! although exprest By a foul mouth ; those that repent are blest . How dares thy hellish lips 〈◊〉 a word Fill'd with divinity , but will afford No rest , no comfort , to thy horrid Soul ? Begone , begone ; and if thou canst condole Thy self , thou art ( if Logick prove but true ) Curst in the Major , and the Minor too . Bless me , O Heav'n : What blust'ring stormy weather Drove such a vile prodigious Monster hither ? Touch-stone of baseness , dost thou come to prove Whether I 'm gold , or dross ; thou mayst remove Thy forward hopes , because I hope to be Mettal at last for Heav'n , and not for thee . Begone , fallacious wretch , I cannot brook Thy golden baits , I have discry'd thy hook ▪ Father of lyes , thy policy is built Upon the sands , and plaster'd o're with guilt ▪ Thy tongue foretels a storm ; if so , be sure Thy sand-built policy shall not endure : Flatt'ry 's the life of baseness , and that art Is well imprinted in thy subtile heart ▪ Dost thou believe that I can entertain Belief from thee ? Or dost thou think to raign Within my brest ? No ▪ no ▪ thy cloudy powers Are at the best but falsifying showrs ▪ Be satisfi'd , I cannot give the least Of credit to thee , nor I dare not feast My thoughts with such uncertainties ; I know Thy dyet must and will corrupt to woe . Thou bidst me not condemn before I make Some ●●●al of thy trust ▪ If I should ●●●● Such green advice , I quickly should undo My wretched self ; and in condemning you What profit could I have ? or what relief Could I expect to mitigate my grief ? My accusations would be blown as dust Before the wind ; I 'le neither try , nor trust Sat. Nor try , nor trust ? Art thou resolv'd to cross My real motions ? Do , and see whose loss Will prove most weighty ; if I lose the heat Of thy weak love , my loss will not be great ; But if I should withdraw my love from thee , How ▪ like a Map of well drawn misery , Wouldst thou appear ? Be wise , correct thy thoghts ; Neglected favors prove the greatest faults . Take my instructions , for 't is I must bring Content unto thee ; 't is a glorious thing To be immortal : prethee Soul decline Thy former ways ; say , shall I call thee mine : M●●e , mine thou art ; I 'le load thee with renown ; Let me but conquer , thou shalt wear the Crown . How pleasing are my Joys ! how full of peace Are all my ways ! my glories still increase : I 'm great and good , I take delight to win Distressed Souls , and lead them from their sin : I cannot choose but pity those that lie Upon the beds of sensualli●y ! My melting Soul is always free to give Comfort to them that study how to live . Alas , the care and trouble that I take ●s more for their content , then my own sake : My gates are always open , they that venture To come to me shall ( with a welcom ) enter ! And when they call , and cry , I will appear My self unto them , and rejoyce to hear Their sad complaints ; I will not hide my face From them that seek the glory of my grace : I cannot be unconstant ; I must grieve To hear their sorrows , and I will relieve ▪ I will be pitiful to them that trust In me alone : I cannot be unjust ; I cannot , no I cannot ; Earth shall move Sooner then I will falsifie my love : I am eternal ; they that will endeavor To gain my love , shall have my heart for ever . Sou. T' is not your empty words shall make my brest Stoop to the flatt'ry of thy vain request ; Though I have ears to hear , I have a mind That will not shake at the hard-breathing wind Of your discourse ; what you pretend for reason , Is nothing but the froth of private treason : ▪ T is not your multiloquious tongue can turn The Bi●s of my Soul , or make me sp●●n At holy Writs ; 't is not your fond conceit Of being good , shall make me to retreat From Heav'ns Commands ▪ 't is not your promis d joys Can make me cheerful , or your painted toys ●●● sure me to your fist ▪ 't is not the dar● Of your va●● love can penitrate my heart ; 'T is not your seeming clemency can make My Soul to love you , for your pities sake ; 'T is not your always-open gates that shall Intice my steps to your large Guilded Hall ; 'T is not your self-appearance shall invite My well-composed thoughts to your delight ; 'T is not your greatness that shall make me yield To your desires ; Religion is my shield : I 'le neither fear nor love your rash evasions , Nor give attendance to your smooth perswasions ▪ 'T is difficult to serve two Masters well ; Who strays from Heav'n must needs approach to Hell . I am advis'd to shun the broad-path'd ways That lead to ruine ; what the Scripture says I must believe ; 't is dangerous to fly Without the wings of true divinity : The Scriptures are my way , my light , my guide , And they that go without them needs must slide ▪ The paths are strait in which I ought to run The course of grace , until my days are done ; And they that change a virtue for a vice , Deserve no fruit from Heav'ns blest Paradise . Sat. Surcease those fond conceits , thou dost but spin Thine own destructions , and connive at sin ▪ Urge not the Scriptures , for I dare maintain My paths are best , and other ways are vain : Thy Scripture-conscience will at last confound Th'amazed thoughts , and give thy Soul a wound That hates a cure , then shalt thou prove unblest , Whilst others find the plainest road's the best ▪ Suppose thou wert ( I speak it for thy sake ) Mov'd by occasions , forc'd to undertake A long-way'd journey , wouldst thou not enquire The readiest way , but run into the mire ? If thou shouldst act a crime so fouly bad , Folly would stile thee fool , and Wisdom mad . Stray not into the wilderness of grief , But come to me , take courage , and be brief In thy designs ; perswade thy self , that I Am both thy light , thy way , and best supply In time of need ; I am thy prop , thy stay ; Therefore resolve , and trifle not away Thy thriftless Soul , be not thy self-destroyer ; I 'le be thy Love , and thou my Loves enjoyer : Know that my real brest contrives no end , But what may merit so divine a friend As thine own self : Folly and Wisdom lies Before thy face ; be either fool , or wise : Protract no time , but make a speedy choyce , Thy welfare shall instruct me to rejoyce ; Observe my actions ●●●●●● my 〈◊〉 , Let 's know each other by exchange of hearts ; I 'le give thee ●●●ne , and for my love restore Thine unto me ; grant this , I 'le ask no more : Be free to give , as I am free to crave ; Th'adst better live my friend , then dye my slave : For if thou shalt deny what I desire , I 'le make my bellows to advance the fire Of thy distress , and sorrows shall corrode Thy stubborn heart , and care shall make abode Within thy brest , perpetuated grief Shall find a voyce , but ramble from relief : I 'le gripe thee , till I make thee understand The fiery language of my furious hand : Sighings , and groaning , sobs , and tears , and cries , Shall be thy sad Concomitants ; thine eyes Shall stare upon ( well may I call them new And horrid ) lights , such lights as shall renew Thy growing torments ; every thing shall be Thy fellow slaves in servile miserie : I 'le yoke thee with distress , nay and I 'le chain Thy struggling Soul with everlasting pain : I 'le crow'd thee full of sorrows , and I 'le double Thy unconceived , uncontrouled trouble , Whilst I , triumphing I , will sit aloft , And be ador'd , and scoff to see thee s●offt : Pity shall be a stranger to my brest ; My care shall be to make thy Soul unblest ▪ The tydes of woe shall overflow thy thoughts ▪ And be equivalent unto thy faults , Be sure , that what extremity can be Thought worth the using , shall be us'd on thee : Now I have spoke , if thou wilt not repent I 'le cease to speak , and study to torment . Sou. How full of poyson's every word that flows Out of thy mouth ? what trust can I repose In such a flatterer ▪ I dare not try , O● throw my self upon thy courtesie : I know thou canst not answer my request ; There is no trust in a self-praising brest . If I should dive into the deep abyss Of thy black thoughts , what glory , or what bliss Should I discern ? Or if I should deliver My heart to thee , thou'dst disrespect the giver ; Though at the first perhaps thou wouldst express A seeming-unbeseeming thankfulness , Yet at the last I know thou wouldst decline Thy promis'd ways and stile me to be thine . Fair words find easie passage , they proceed ●ut from the tongue 〈…〉 crowns the deed , Three things denotes a friend ; first , to conceal A secret speech ; the next is , to reveal A private good ; the last is , to advise The safest way t' obtain an enterprise : And he that can do this , a● you pretend , Deserves the ti●le of a real friend ▪ But my Religion tutors me to say , ( Nay and affirm , ) You neither can , nor may ; I 'm sure it is ( if Reason dare prove true ) One thing to speak , another thing to do . Your words are airy messengers , which fly Into my ears , and there enroul a lye ▪ Many untruths have broke the Common Goal Of thy foul mouth ; thou sayst thou canst prevail To make me glorious , and thou canst encrease My Joys , and crown me with eternal Peace : Thou sayst th'art good and great , & that thy paths Lead to Salvation ; thou declarest thy Laws To be most just ; If all these things be ●●ue , I needs must call the Scriptures false , or you : Truth bids me tell thee boldly , when thou cry'st Th'art great , and good , and rich , and rare , thou ly'st : If thou art good and great , pray tell me why Thou wilt behold so vile a wretch as I ▪ These things bespeak thee humble , unto which Thou plead'st not guilty ; and if thou art rich , How can it be , that thou wilt condescend To feed my wants , that am so poor a friend ? Strange is that charity ▪ which seems to shine From such a ●iabolick brest as thine . If my belief could keep an equal pace With thy swift tongue , how full of Faith & Grace Should I appear ? Such Faith as would devast My wanton Soul , and make me weep as fast . It is impossible to find a Sion That has no Governor , except a Lyon . The Souls Petition to God . Oh Heav'n , I crave that thou wouldst keep me still From this most ●ile Progenitor of Ill ; Suffer him no● t' infold me in his arms , ●r overcome me with his wanton charms : Oh make my heart obdure , that he may knock Upon my Soul , as on a Marble Rock ; Be thou my Fort , and then I shall endure His furious on-sets , and repose secure : Give me thy grace , that I may be content ; Make me as strong , as he is impudent . Now let the spring-tyde of thy fierce desires Flow to the height , thou shalt not quench my ●●●● ! Know Satan , know , my heart reserves no place For thy abode , I scorn thee to thy face : The well-dy'd colours of my Soul declares Defiance to thee , and my brest prepares To give thee battel ; strike , I fear thee not ; Whose arm'd with Faith needs fear no Canon-shot . What impious tongue is that which dares defie Sat. My power with so much boldness ? So. Wretch , 't is I ; 'T is I ( infernal Traytor ) that will spend My strength to prove thou art a flatt'ring friend . Sat. Move me to anger , do , and thou shalt find A courteous friend at last may prove unkind : Have I not woo'd thee almost night and day To go to Heaven ? Sou. The quite contrary way . Sat. Have I not labour'd like a watchful father To nourish thee ? Sou. Or like a Devil rather . Sat. Have I not always taken great delight ? S●ll . To take away good gold , and give me light . Sat. How much nocturnal and diurnal care Have I sustain'd for thee ? Sou. True , t' insnare . Sat. Have I not been assiduous to a wait Upon thy pleasure ? Sou. And corrupt my state . Sat. Have I not proffer'd all that can be given To a sick Soul ? Sou. To drive my Soul from Heaven . Sat. Did I not promise to be true and just ? S●ll . Did I not say , I 'd neither try nor trust ? Sat. Did I not promise that I 'd make thee wise ? Sou. Did I not say thou wert compos'd of lyes ? Sat. Did I not promise to encrease thy store ? Sou. Did I not say such wealth would make me poor ? Sat. Did I not promise to advance thy flame ? Sou. Did I not say thy honors were thy shame ? Sat. Did I not promise to uphold thy peace ? Sou. Did I not say such wars would never cease ? Sat. Did I not promise thee a Crown of life ? Sou. Did I not say that Crown would crown my strife ? Sat. Did I not promise thee eternal glory ? Sou. Did I not say that promise was a story ? Sat. Did I not promise I would give thee all ? Sou. Did I not say such promises were small ? Sat. Did I not tell thee I was great and good ? Sou. Did I not answer 't was in shedding blood ? Sat. Did I not tell thee that my ways were best ? Sou. Did I not answer that they were unblest ? Sat. Did I not tell thee that thou shouldst have joy ? Sou. Did I not answer such as would destroy ? Sat. Did I not tell thee that I did lament ? Sou. Did I not answer that I was content ? Sat. Did I not tell thee what a friend I 'd prove ? Sou. Did I not answer that I could not love ? Sat. Thus by fair terms ● labour'd to obtain . Sou. Thus in ●oul terms ● told thee 't was in vain . Sat. Then I begun to threaten thee with grief . Sou. And then I fled to Heav'n , and found relief . Sat. I threatened to afflict thee with large pains . Sou. I told thee such afflictions were my gains . Sat. I told thee more then now I will express . Sou. My answers made thee wish I had spoke less . Sat. But now I see my real words can find No rest within the center of thy mind ; For 't is in vain to sow the seeds of life In a dead heart that is manur'd with strife : I 'le therefore cease my importuning love , I 'le shew my Serpent , and keep close my Dove . Do , do thy worst , vile wretch , I 'le make thee know Griefs abstract , and the quintessence of woe ; I 'le load thee with extremities , thy brest Shall always crave , but find no place of rest : Had but my grave advice receiv'd a place Within thy heart , thou hadst been fil'd with grace , But now the inundations of thy trouble Shall overflow thee , and I will redouble My new-contrived plagues ; I 'le make thee feel My melting heart is now transform'd to steel : Thy tongue shall ( like a bolt of thunder ) roul And roar within thy mouth ; thy sulphurous Soul Shall flash forth lightening , and thy blood-red eyes Shall blaze like Comets in the troubled Skies ; Thy teeth shall gnash , as if they scorn'd to be Concomitants in so much miserie : Oh how I 'le carbonado every part , And sill thy body with increasing smart ; Thy Soul shall lure for death , but that shall hate To pierce upon thee , and contemn thy state : Life shall be still incroaching , but thy breath Shall scorn that life , and hate it unto death ; Thy flesh shall drop forth brimstone , and thy bones Shall court each other in their crackling tones ; Horror shall be thy watchman , curses shall Possess thy tongue , one torment still shall call Upon another ; when thy voyce shall cry But for a drop , Confusion shall reply , No , no , thou shalt not ; if a golden Myne ●ould buy a drop , that drop should not be thine ; Then shalt thou say , if thou hadst been at first Advis'd by me , thou hadst not been accurst : Thus in this sad Dilemma shalt thou roar , And crave my succour , but I 'le not deplore Thy woful state , because thou wert averse To goodness ; after folly comes a curse : Then shalt thou know and find I will exile All thoughts of pity , and I 'le rather smile Then grieve at thy distress ; ah know , 't is hard To force an entrance where the gates are bar'd : Fond Soul , be serious , let thy thought reflect On my indulgency , and give respect Unto my el●mency ; believe , I will ●e good to thee , do but forsake thy Ill ; Forsake , forsake that evil which will tur● To thy destruction ; do not , do not burn The precious fuel of thy chaste desires In idle , wanton , all consuming fires : The Post of Time is swift , and knows no stay ; 'T is time to go when Reason calls away : Protraction 's dangerous ; it is not good To strive with that which scorns to be withstood : Then do not thou procrastinate , but take This opportunity ; do but forsake Thy former ways , and readily incline Thy self to me , and I will make thee shine With so much lustre , that all eyes shall gaze Upon thy brightness , and admire with praise : Oh may my language teach thee to believe , That so my torments may not make thee grieve In utter darkness , that thou mayst imbrace Those glories which adorn my peaceful place : Repent , ( dear Soul ) repent what thou hast done , Then call me father , and I 'le love my son : Thus having told thee all , I 'le here desist ; Be thou more apt to yield then to resist . Sou I find , I find , you first inflict a wound , And then with balsom strive to make it sound : You 'l make me smile at first , but after groan ; One hand incloses bread , the other stone ; I fain would take the bread , but that I stand In fear and danger of the stony hand ▪ Therefore , to shun all danger , I 'le despise Your fond advice , and practise to be wise : If all should prove , that you have told me , true , I know the best and worst that thou canst do ; As for your threatnings , they shall not disturb My peaceful thoughts , my faith shall be their curb ▪ Urge me no more , but let me rest in quiet , Strong is that stomack can disgest thy diet . Sat. And is it so ? will no perswasions work Upon thy thoughts ? Those pregnant crimes that lurk Within thy brest , will , like to Scorpions , gnaw Thy groaning heart ; such sorrow knows no Law : But since thou wilt not be advis'd , expect To find reward , as I have found neglect . Ah , why fond wretch , why dost thou thus provide Thy feeble self to strive against the tyde ? Alas , alas ! why art thou lull'd asleep In follies lap ? Rouze up for shame , and weep For thine infirmities ; be not thus cross To him that would preserve thee from a loss : 'T is time to cast away the works of night , And cloath thee with the shining robes of light . Sou. If your strong Oratory had the skill To make me yield to your unsatiate will , It were enough ; what more could you desire , Then a bad period to your bad desire ? But stay ( bold friend ) I 'le meditate , and see What fruit will spring from thine infernal tree . Sat. What , must I stay ( vile wretch ) till you dispute , And prove the goodness of my pleasing fruit ? Must I be always waiting on the train Of your desires , and spend my time in vain ? No , no , I will not ; for it is unfit I should attend , if you will not submit : Th'incensed fury of my spirits burn To be in action , I will not adjourn A minute longer ; go , and hug thy vice , Thou lov'st the bargain , but abhor'st the price : Urge me no more , away , I have forgot All thoughts of friendship , and I know thee not : And here I leave thee to the lawless power Of thine own passion ; cursed be that hour that brought thee forth ; if all this will not do , May all men curse thee , and I 'le curse thee too . Sou. And can the spring of thy affections find So soon an Autumn ? Canst thou be unkind With so much ease ? And can your real brest ( As you so call 't ) be so soon dispossest Of love and patience ? Oh how bad and strange Is the effect of such a sudden change ! 'T is disputable , for I know not whether Anger , or policy , or both together , Whar●t thee to these extreams : Well then , pursue Thine own de●i●●s , and I will bid ad●e To all thy follies ; yet my heart begun T' expand it self before the gl●●'ring Sun O●●hy perswasions ; if thy sharp'ned rage I ●●d ●ot so soon exploded me the stage , I 〈…〉 , I fear , I had before this hour B●●n prostituted to thy tameless power : B●●gone , begone ; but stay , hark ●atan , hark , Go b●●st you shot , but fairly miss'd the mark . 〈◊〉 Why dost thou bid me go ? I 'm sure you speak 〈…〉 , in ●●st , thou W●l● not break 〈…〉 of 〈…〉 ; though thou hast exprest Thy 〈…〉 the●●●●●● j●st : 〈…〉 go●d 〈…〉 which l●ve in th●inner places 〈…〉 with graces : 〈…〉 and c●y 〈…〉 ▪ 〈…〉 〈…〉 ' d 〈…〉 〈…〉 fire ▪ 〈…〉 〈…〉 ●ain : 〈…〉 〈…〉 `` Above all sense : when Reason finds divorce , `` The tongue proves subject to a headlong course . What I have spoke observe , and thou shalt find Proceeded from my passion , not my mind : The misconstruction of a word may make The dearest friends ●o vary , and forsake The plains of friendship , though their hearts are ●r●● From the curst evils of Inconstancy : Therefore mistake me not , nor do not thou Construe my words with an incensed brow : Smile on me then , and cheerfully impart The loving chidings of a friendly heart ; Then shalt thou see with what a willing arm I will conduct and guide thee from all harm : Believe me Soul . I am not come to scatter Uncertain stories , but a real matter ; What I hold forth unto thee , is the stem Of a pure heart , thou art the only ●●m Shall grow upon it , come , and let 's combine , I shall rejoyce to see thee prove divine . Sou. The Bias of thy Love runs now so strong , That I much fear 't will not continue long ; I find , I find thou hast the art to sail With any wind ; thou labour'st to prevail , But t is in vain , for know , I 'le ●●ust thee not , My zealous heart is ●ea●●ul of a plot ▪ I cannot be so foolish as to trust Without assurance that thou wilt be just ▪ Wilt thou be true ? speak with a real breath . Sat. I will be just ( beleeve me ) unto death ; I will , I will ; oh may I never be True to my self , if I am false to thee . Sou. If thou art just and constant , tell me where Thy seat is plac'd , and who is Prince of th'●ir ▪ Be true in this , and thou shalt find that I , According to thy answer , will reply . Sat. I 'le tell thee then ( because I 'le now fulfill The vast desires of thy enquiring will ) Where my refulgent Seat is plac't ; prepare Thy ears to hear , I 'le speedily declare . The large extent of my unbounded grace Cannot be comprehended in one place , Because I am immortal , unconfin'd To time or place ; I live in every mind That 's truly real , and not disagreeing To my known Laws ; I have no local Being : The World 's a spacious Body , I the Soul Which lives in every part compleat and whole : Thus this dispute is easily decided ▪ For what 's immortal cannot be divided . Nay more , because I 'le fill thee with content , I say I 'm Prince of every Element , Therefore of Air ; Now if thou canst enquire Any thing mo●e , I 'le answer thy desire . Sou. Before I suffer my swift thoughts to slide Into more questions , I 'le be satisfy'd In what is past : If so it be , you have No local Being , how then will you save Those Hosts of Souls which you intend shall be Seal'd with the Signet of Eternitie ? Did you not tell me , that your peaceful Seat Was rich , sublime , ( and without measure ) great ? If thus it be , as 't is exprest by you , 'T is more then strange that 't is not local too : Clear but this doubt , and thou shalt quickly find Those duties that attend an honest mind Flow from my br●st , till th●● I 'le ●●st in 〈◊〉 , As you perform , so shall my love encrease . Sat. Ambiguous Soul , why dost thou thus connive At thine own follies ? Why dost thou deprive Thy self of comfort , comforts that will heal Th'exulcerous sores of thy distemper'd weal ? Why art thou thus inquisitive ? the thing That thou desir'st ●o know ( if known ) will bring Small satisfaction to thy dubiours brest ; He 's wise enough that knows he shall be blest ▪ If you enquire in such a doubtful case , You 'l lose your rest in seeking out the place . Surcease thy thoughts , and do not proudly knock Thy self in pieces , now thou knowst the rock : Pry not too far , let secret things alone , My Zodiack has more signs then must be known : 'T is not the Heav'n of Heav'ns that can contain Me , the Creator , and my glorious train : I am even what I please , and I will be Even where I wil . So. Wher 's that ? Sa. What 's that to thee ? The knowledg of my Seat does no way tend To thy Salvation , therefore cease to spend Such truitless thoughts , cast by this needless care , Learn to know what I am , no matter where . Sou I must confess , it is not good to pry In things that suit not the capacity ; But seeing 'twas your pleasure to express So much of friendship , I made bold t' address My self unto you , pardon then my crimes , You know that wisest men may doubt sometimes : Your weights are light , or else your courage fails , You have not strength enough to turn the scales Of my affections , yet you had almost Droven my ill-man'd ship upon your Coast ; The winds of your perswasions rage and roar Within my brest ▪ I cannot find a shoar For my desires ; I 'm tost from wave to wave , And am become a most distracted slave : Those heav'nly thoughts which formerly frequented The closet of my brest , are now prevented By base-bred fancies , fancies that arise From a foul brain , and makes me to dispise Almost my self ; I know not what to do , I dare not , oh I dare not yield to you ; And yet I hardly can believe thou wilt Burthen thy conscience with so foul a guilt As to betray me , sure thou art more kind Then to abuse a well-affected mind ▪ But yet I dare not trust a Soul-pursuer , Because thou kill'st when thou pretend'st to cure . I reel , I reel , ( if not sustain'd ) I shall Receive a sudden and a deadly fall ; What shall I do in this deplot'd condition ? I fear , I fear I 've lost my best Physician : Try Satan , try , and see what may be done For a sick Soul , that foolishly has run Beyond it self ; oh see what thou canst do To give me ease , and then I 'le call thee true . Sat. Now Soul I love thee ; rouze , bid grief depart , Thou hast the symptomes of an honest heart : Methinks I could , with much content , afford To say thou speak'st a Christian at a word ; Cheer up , and know that many troubles wait Upon the changes of an ancient State : The work of Reformation alway brings Trouble at first , but afterwards it sings Anthems of Peace , whose fortunate event Will more then countervail thy discontent . He that has spent the treasure of his days Under one roof , has reason to dispraise The troubles of removing ; yet at last ( When his defatigating cares are past ) He may declare himself to be a debter To fortune , and confess that life the better . Even so mayst thou ( dear Soul ) hereafter say , Blest be that hand which led thee from the way And paths of Ignorance , although at first ● 'T is often known , beginnings are the worst Thou feel'st a private nakedness within , Because thou hast uncloth'd thy self of sin : Although , I must confess , there cannot be A 〈…〉 in nature , yet in thee There is an 〈…〉 , and most be still , For what is empty craves a time to till . If he whole stomack hath sustain'd the rage Of sharp'ning hunger . should at first asswage His appe●●ce with sulness , would it not Produce a ●u●sere , and impose a blo● Upon his wisdom , ra●●ing such a st●●fe Within his 〈…〉 , that his ●●●e Would be endanger'd ? Therefore learn by rote , That moderation is the chiefest note : In all my Gammut , none can sing so high A note as moderation , only I. If I should let thee make too large a meal Of my rich Joys at first , I should reveal Too much of folly ; for if thou shouldst take A surfeit at the first , It needs must make Thee fear , nay hate , to entertain my diet ; 'T is better far to spare at first then riot : Moreover , should I let thee taste thy fill At first , I know the reins of thy fierce will Would scorn a hand , 't is dangerous to trust ; Presumptions spur can never want for rust : Come Soul , let Reason rule thee , do not stain Thy well-dy'd judgment , 't is a greater pain To fear , then suffer ; come , I long to see Thee wanton with me in Eternitie ; Then doubt no more , resolve , and let 's away , There is no greater grief then to delay A happiness ; be well inform'd of this , Procrastination is a foe to Bliss . Sou. Thy words imposthumate my heart , I feel A greater pain then ever Ixions wheel Knew how to inflict , extremities still crowd Into my thoughts ; my sorrows call aloud , And none will hear ; what shall I do ? for I Unworthy am to live , unfit to dye ; Except th●all ▪ ruling power above will please T' inspect my Soul , and furnish me with ease , To whose blest ears I 'le recommend my suit , My sorrows will not let my tongue be mute . Great Auditor of groans , oh let my cries , My sighs , my tears , invite thine ears , thine eyes To bear , and view me , for I must confess , My crimes are great , and I am nothing less Then what is least ; alas ! and nothing better Then what is worst , oh pardon me thy debter ! I 'm tost with grief , and know not where to steer My shipwrack'd self , but still my sins appear Before my face , whose looks almo●t affright , And make me start into eternal night : What shall I do ? or whither shall I dee . That am an allen ( Lord ) except to thee ▪ From thee leann●● , and I am ●●o vile To come unto thee , having made ●●po●l Or those most sacred mercies which thy hand 〈◊〉 upon me , there is no Command But I have broke ; vec , gracious Lord , I know That thy abounding mercies 〈…〉 〈…〉 excelling 〈◊〉 , which cannot lie 〈…〉 ●urveying eye . With shame I must confess the subtile art Of Satan hath impoysoned my heart ; Oh I am sick to death , I swell , I burst Never was any soul so much accurst : There 's none but thee , thou sacred antidote Can cure my grief , be therefore pleas'd to note My sad condition , let my sorrows lye Before thy face , oh hear me when I cry ; Grant me the shield of faith , that I may stand In opposition to the powerfull hand O● active Satan , weaken ( Lord ) his powre And add unto my strength ; Let every hour Afford new mercies , mercies that may sail Into my breast , ah should my Foc prevail Oh then I perish , shorten ( Lord ) his chain And lengthen out my patience , oh make vaine His fierce attempts , that he may feel , and see When he is strongest , I 'm as strong as he , Then shall my lipps extoll thee , and proclame The greatness of thy glory ▪ and his shame Give but thy grace unto me ( Lord ) and then Say what thou wilt , my tongue shall say dmen . Sat. Let everlasting plagues and horror dwell Within so fit a soul , let black-mouth'd Hell Remove his scituation , and take An everlasting Lease , oh let him make A Tenement of thee ; dost thou think that I Will here thy prayers , oh no , I scorn thee , fiye Away , begon — Sou What voyce is this that makes this bold intrusion Into my eares , and grumbles out confusion , Me thinks I see a storme-portending cloud , Bowel'd with thunder , and I hear a loud And horrid noise , a noyse that would confound A wel-prepared eare to here the sound ; Who would not quake at such a voyce as this That roares forth Malice with an Emphasis ? My thoughts are interrupted , and amasement , Flashes like Lightning through the brittle casement Of my ill-gla●ed brest ; It cannot be The voyce of Heav'n , a God so pure as he Hates to be envious , malice cannot spring From such a good ( and love-composed ) King ; Although his voyce ( made terrible ) oft-times By the addition of mans dayly crimes Thunders against a sinner , yet his breath Can take no pleasure in a sinners death . Hereafter ( Lord ) when malice findes a voyce To speak , my understanding shall rejoyce , In knowing who it is ; this heart of mine Shall never quake at any voyce but thine ; Then let hels deep-mouth'd blood-hound , roar & thunder I le neither fear , nor love , nor quake , nor wonder , For 't is not strange to here a Lyon roare That wants his prey , the more he has , the more He seeks for more , imploying still his power In seeking how , and whom he may devour ; Know therefore Sathan , that I am prepar'd To meet thee , and I will not be out dar'd ; T is not thy false malisluous tongue shall tempt My heart to love , no , nor thy rage exempt My thoghts from heav'n , although thy craft stil lurks For opertunity to stop good works ; When I compose my self , and strive ●o pray , Thou seek'st to t●r● my thoughts another way : Thou great corrupter of Diviner parts , Thou watchfull theif that steal'st into the hearts Of silly mo●t●ds , think not to devour My armed heart with thy persuing power . Will nothing move thee , wilt thou still mistrust , Sat. If fare means will not move thee , foul means must What dost thou think my arm is grown so short It cannot reach thee , dost thou think to sport with my commands ; say , thou imperious mite Who gave thee beeing , who created light , Who made the Heav'ns , the earth , the sea , reply Audacious wretch , speak , was it thee , or I , Thou vain contender , dost thou think to gain By striving with me , any thing but pain , Oh no , thou shalt not , for I le still renue Thy pinching sorrows , therefore bid adue To all thy comforts , for thou shalt no more Injoy those blessings thou injoyd'st before , Oh how thy horrid tongue shall roar and cry With Dives for a drop , but no supply Shall dare t' appear ; the more thou crav'st , the less Thou shalt be heard , for nothing shall expresse The least of pleasure to thy per boyl'd heart , Thy chiefest food shall be perpetuall smart , Be well assured that thy eares thy eyes Shall hear , nor see , nought but extremities , Begon , begon , my fury hates delay ; Hell , and damnation be thy lot , away . Sou. Experience makes me understand thou art A lively actor , of a deadly part , I finde the greatnesse of your swelling rage ; Your Prologue speaks 't would be a bloudy stage If you might act as King , but Heav'n prevent The cursed plots of your accurst intent ; I fear thee not , because I know thy powre Is limitted , and thou canst not devoure Without commission , therefore do thy worst , And let thy envie swell untill it burst And sall to nothing , my Creator gives Me faith to say that my Redeemer lives , And wil protect me from the rage of those That are my known and secret deadly Foes . Thy thundring words shal not make me complying For he 's unwise that dyes for fear of dying ; Thus being guarded with the shield of grace I le spite deffiance in thine impious face . Thou art a Lyon , and thou seek'st for blood How bad 's that soul that dares to think thee good ; Urge me no more cashiere thy fruitlesse trouble , The more thou striv'st , the more I le strive to double My resolutions , for I dare not venture To rest my heart on such a bloody center , Oh no I dare not ; he that shal let goe A certain friend for a most certain foe Justly deserves to have no other fame , But what reproach can build upon his name ; Should I permit my rambling thoughts to glance Upon thy love , the Plea of Ignorance Could not be prevalent , because 't is known Unto the blest-united three in one That I ( by his assistance ) have discry'd Thy reall slat'ry , and thy humble pride ; I dare affirm no greater pride can be Then that that 's acted with humility , But here I 'le stop and leave thee to inherit Th' effects of a diabolique spirit . Sat. Accursed chat●ffe , dost thou think to scape The fury of my hand , or make a rape Upon my goodness , no , the Sun and Moon Shall stop their usuall progresses as soon As I will change my minde , vengeance is mine And I le repay it on that Soul of thine . Begon , begon , expect thy sudden doom , It is thy sins give punishment a room : Let everlasting Plagues , and horror dwell Within so ●it a Soul , let black-mouth'd Hell Remove his scituation , and so take A still continuing Lease , oh let him make A ten'ment of thee , dost thou think that I YYill hear thy Prayers , oh no I scorn thee , sye Away , begon Sou If words could kill , I had been ere this time Worded to death , but now I hope to clime Above the reach of words in thy despight , Where thou may'st grumble at me , but not bite Even as the surly blood-desiring dog Ty'd with a chain , or loaded with a elog Grows si●r●●r with restraint , and stands in awe Of nothing but his master , to whose law He must submit and keep within his list ; For fear will not permit him to resist ; But if some wandring passenger should chance To walk along , he quickly would advance His watchfull head , and running too and fro From place to place , he tuggs but cannot go Beyond his bounds , but labours still in vaine ( With fruitlesse biting of his sensless chain ) To free himself , but when he finds his strength Is not sufficient to out-go the length Of his well-fastned chain , he soon devides His sharp-fang'd jaws , and bauls until his sides And lungs are weary , then he runs the round Until he layes himself upon the ground VVhere he remaineth much displeas'd and vext Seeming to threaten ruin to the next : So you ( hels ty●dog ) if thou couldst but strain And quit thy self from heaven's fast-holding chain VVhat Soul could scape thy jaws , or be possest Of lasting peace , or comfortable rest , How sad , how miserable had it been For patient Job , had but thy pow'r been seen Upon his heart ; but Heaven that will controul In spight of malice , chain'd thee from his soul : Alas , alas ! thy chain is not so long To reach a soul , nor is thy pow'r so strong To break it at thy pleasure , thou mayst baul And bark forth envie , but not hurt at all ; If thou art God [ as thou pretendest ] why , Why dost thou suffer such a thing as I T' expostulate so long , and dost not show Thy judgments in my speedy overthrow . Sat. It is my goodness and not thy desert That breeds for bearance in my tender heart , Alas , alas , what honor would acrue To me in conquering such a thing as you , I could within a moments time asswage , ( But that my clemencie out-vies my rage ) Thy swelling fury , for I could discharge Vollies of wrath and easily inlarge Thy restless torments , I could make thee run ( Like morning mists before the rising sun ) Out of my presence , If I should but say The word begon , ah lasse thou couldst not stay , But ah I cannot , for I hate to ha●me , Love guides my strength , & that strength guids my arm Even as the Sheepheard with be-dewed locks Watches the feeding of his harmless flocks For fear the bold-fac'd wolf should chance to peep Into the coasts of his beloved sheep , And like a ●awlesse Tyrant , soon commence ( Against those Emblems of pure innocence ) A bloody action , which would soon incite The Sheepheards grief , to see so sad a sight , So I th' eternall Sheepheard dayly watch My wel-fed Lambs for fear Hels wolf should catch Or fright ( not being fearfull to be bold ) My gentle flocks from their delightfull fold ; I am beloved , and mine own , will own My sacred Name , my voyce is not unknown Unto my Sheep , they alwayes will be all Firmly obedient to my chearfull call , For which obedience they shal finde reward Nay such a one , as alwayes shall accord To their desires , thrice happy shall they be In truly calling , and in owning me To be their Sheepheard , nothing can more please M' indulgent soul , then such dear slocks as these , I will preserve them , and no wolt shal dare To seize upon them , or presume to reare Their downy fleeces , nothing shal be nearer Unto my heart , and nothing shal be dearer In my affections , for I wil affect Even where , and when I finde a true respect . What strange contusions hath thy language bred Sou Within my serious thoughts , how hast thou fed My ears with slatt'ries , but it is in vaine ; Because my heart hath vow'd not to retain Thy fain'd expressions , nothing shall remove My love from God , nor nothing make me love Thy wretched self ; then be content , and cease To urge my mind , or interrupt my Peace . Go , do thy worst , And when that worst is done Sit down as wisely as thou hast begun : Sat. Art thou resolv'd ? VVell then , let vengance light Upon thy cursed head , begon , thou mite ( Nay lesse ) of goodnesse , go , make hast t' inherit Those plagues that waite upon so damn'd a spirit ? Sou May this be cal'd a farewell , if it be , The self same farewell must attend on thee ; I hate , nay scorn to bid farewell to you , T●is charity enough to bid , 〈…〉 . The Souls Thankefulness , and Request to God . MOst gracious God , I having lately felt The servont of thy mercies , needs must melt Into a thankfulnesse , Ah should I be Ungratefull to so blest a God as thee 'T were pitty , ah 't were pitty , that the ayre Should give me breath , or thy fierce hand forbear To throw me headlong to the deep abis● Of speedy ruin , where no comfort is : Oh glorious Lord be pleased to inflame My heart with raptures , to extoll thy name ; Alas I 'm weak , and if thou shouldst deny Thy ayde , nothing could be more weak than I If thou wilt help me , I shall be so strong , That nothing can prevail to do me wrong , Lord I am blind , oh therefore let thy light Expell those clouds that thus ecclips my sight ; Be thou my guide , my strength , my sight , my way , O● else ( being weak ) I shall or fall , or stray ; Oh leave me not , but as thou hast begun To shew me mercy , let thy mercy run VVith my desires , and grant that I may be A true forgetter of all things , but thee , And rather then I should forget thy call , Oh let me have no memory at all ? Wean me , oh wean me from this nursing earth Make it my sorrow , and thy Throne my mirth . Let every morning make me know , and say Thy Laws are Just , or let me know no day ; Let every ev'ning make me take delight ●n thy commands , or let me know no night . Inspire my heart [ O God ] and make it ▪ lad Always in thee , or make it alwayes sad ; If thou affict'st me , make me understand , Thou hast a storming and a calming hand ; If Poverty oppress me , whilst I live , Oh let thy mercy send me friends to give , Or if thy goodness please to send me store O give me grace to think I may be poor , It matters not , O Lord , how poor I be Unto the world , if I am rich to thee ; If I am hungry , ● be thou my meate , If I am weary , ● be thou my seate ; Or if I feast , O Lord , be thou my guest ; If I am restlesse , Lord , be thou my rest ; If I am thirsty , Lord , be thou my spring If I am subject , Lord , be thou my King ; If I have virtue make me dote upon her If Honorable , be thou my honor : And if I cannot know that which I would , Be pleas'd to make me know , Lord , what I should ; Then shal my ready lips expresse and show I know no more , then thou wouldst have me know My unty'd tongue shal evermore proclaim Th' attendant glories of thy sacred Name . The sacrifice of y●●icked is an abomination to the Lord , ●●● the 〈…〉 of the ●pright is his delight . Pro : 15. 8 Divine Ejaculations . I. GReat God whose Scepter Rules the earth Distill thy fear into my heart . That being rapt with holy mirth I may proclaim how good thou art . Open my lips that I may sing , Full prayses to my God , my King . Ejaculation . II. Lord make the torments we endure The Symptomes of thy Love , not wrath : Thou art our Chiron , we thy cure Our crime 's our sores , thy blood 's our bath , O we are weake , be thou as strong How long O Lord ; O Lord , how long . Ejaculation 3. Just Judge of earth , in whom we trust Make sharp thy sword , and bend thy bow , Consume the wicked ; Save the Just , For thou the Reines , and heart dost know Then shal our tongues sing forth thy praise , And praise thy justice al our dayes . Ejaculat. 4. Lord teachus timely how to pray , And give us patience to expect ; Thou hatest sin ; O guide our way ; Judge thou our Foes : The Just protect : Then shal the wicked fall with shame , And we will sing that love thy name . Ejaculat. 5. Creat Son of the eternal God To whom the world subjected lyes , Break not , but breed us with thy rod : O we are foolish , make us wise : And if thy wrath begin to flame , Wee 'l seek protection in thy Name . Ejaculat. 6. Lord , if our enemies encrease , And we invoke , bow down thine ear ; Be thou our shield , and make our Peace , And we will scorn what worldlings fear . Great God of health , great Lord of Rest , O make us thine , and we are blest . Ejaculat. 7. Thou righteous Hearer of Requests , Make voyd the counsels of th●unjust ▪ Send peace into our trembling brests , And fill our hearts with fear and trust : If thou wilt make thy face to shine , Let others joy in corn and wine . Ejaculat. 8. Lord , thou whose equal hand allays The poor mans grief , whose help thou art , Encline my heart to give thee praise , And I will praise thee with my heart : Forsake me not ; for , Lord , I trust , As men are cruel , thou art just . Ejaculat. 9. Lord , crush my Lyon-hearted Foes , Rout them that seek to ruine me ; Rise up , O God , forget not those Whose wrongs refer their cause to thee : Or if the wicked must oppress , Be thou not far from my distress . Ejaculat. 10. Great God , thy Garden is defac'd , The Weeds do thrive , thy Flowers decay ; O call to mind thy P●o●●●●se past , Restore thou them , cut these away : Till then , let not the Weeds have power To starve or tain● the poorest Flower . Ejaculat. 11. Lord , leave us not too long a space ; O view our griefs , and hear our pray'r ▪ Clear thou our eyes , unv●●● thy face , Lest Foes presume , and we despair . Lord , make thy mercy our repose , And we will sing amidst thy Foes . Ejaculat. 12. Lord , teach me to renown thy N●●● , Which through the world is so renown'd : Let man thy glorious Works proclaim , Whose head with glory thou hast crown'd . As beasts to men subjected be , So Lord subject mans heart to thee . Ejaculat. 13. In all extreams , Lord , thou art still The Mount whereto my hopes do flee ; O make my Soul detest all ill , Because so much abhor'd by thee . Lord , let thy gracious tryals show That I am just , or make me so . Ejaculat. 14. Great God , whom Fools deny , how dare Our lips request thy glorious Eyes ! If thou but see , thou canst not spare , And what thou seest thou must despise . Lord , make us hear thy saving voyce , Then mayst thou see , and we rejoyce . Ejaculat. 15 : Lord , cleanse my heart , and guide my tongue , Preserve my lips from false deceit ; Protect my hands from doing wrong , Teach whom to love , and whom to hate : Instruct me how to take and give ; Lord , grant me this , and I shall live . Ejaculat. 16. Lord , teach my Reins , that in the night My tutor'd Reins may tutor me ; And keep me always in thy sight For in thy sight all pleasures be : Let not my soul in darkness stray , O thou my life , O thou my way . Ejaculat. 17. Behold my Right , and right my wrongs , Thou Saviour of all those that trust : O I am weak , my Foes are strong ; Lord thou art gracious , thou art just . O make me rightly prize this life , And let thy glory be my strife . Ejaculat. 18. Great God , my strength , at whose command , Whil'st I serve thee , all creatures serve me , Protect me from my Foe-mans hand ; O , as thou hast preserv'd , preserve me : With peaceful conquest crown my days , And I will crown thy Power with praise . Ejaculat. 19. Great God , the work of whose high hands The glory of thy Name declare , How perfect sweet are thy Commands ! How purely just thy Precepts are ! Cleanse all my sins , clear every spot , Both open , secret , known , forgot . Ejaculat. 20. Accept , O God , my holy fires , Lead thou our Armies , give success , Bless our designs , grant our desires ; O hear and help in our distress : Preserv'd by thee , we shall prevail . When Chariots flee , and horses fail . Ejaculat. 21. O God , whose Judgments are severe , And M●c●s full of sweet compassion , Scourge thou thy Foes , save those that fear , Ravish my Soul with thy Salvation ; And I will spend my joyful days In Psalms of thanks , and Songs of praise . Ejaculat. 22. My Jesus , thou that wert no less Then God , and yet with men forlorn , Larths Comforter , yet comfortless , Heavens Glory , yet to men a scorn . What thanks shall I return to thee , That wert all this , and more for me ! Ejaculat. 23. Great Shepherd of my Soul , thy hand Both gives me food , and guides my way ; Subject my will to thy Command , And I shall never starve , nor stray . If thou wilt keep me in thy sight , Thy House shall be my whole delight . Ejaculat. 24. Lord , purge my heart , and cleanse my hand , Direct my tongue , and guide my will ; For nothing that 's unclean can stand Within thy great , thy glorious Hill . Lift up my heart , deprest with sin , And let the King of Glory in . Ejaculat. 25. Lord , guide my footsteps in thy Truth , And let thy grace be my repose ; Forgive the frailties of my youth , And free me from my causless Foes : Redeem thine Isr'el from their hand , And bring me to thy promis'd Land . Ejaculat. 26. Lord , keep me just , and judg my right , Prove thou my reins , and try my heart ; O make thy Temple my delight , And fix my dwelling where thou art : Redeem my Soul , confirm my ways , And give me power to give thee praise . Ejaculat. 27. My God whose fear drives fear away , Shew me the beauty of thy House ; Preserve me in the evil day , That I may sing , and pay my vows . Lord , grant me fear , and grard my path ; Give Patience , and with Patience , Faith . Ejaculat. 28. O God , be thou my living Rock , Whereto my r●stless Soul may fly : B●●st be thy Name ; when I invoke , Th●u hear'st my suit , and send'st supply . 〈…〉 , or else convert ▪ Or weaken , that they may not hurt . Ejaculat. 29. Shall Mountain , Desert , Beast , and Tree , Yield to that heavenly Voyce of thine , And shall that voyce not startle me ? No● stir this stone , this heart of mine ? No , Lord ; till thou new-●o●e mine ear Thy Voyce is lost , I cannot hear . Ejaculat. 30. Lord , let the evening of my grief Be followed with a morning joy ; Hear thou my cry , and send relief , That tak'st no pleasure to destroy : If thou wilt lengthen out my days , Their task shall be to sing thy Praise ▪ Ejaculat. 31. Lord , thou that hoord'st thy Grace for those That love and fear thy sacred Name , Redeem me from my conqu'ring Foes , And vindicate my trust from shame ▪ Give me fair Conquest at the end , Till then , true courage to attend . Ejaculat. 32. Let my confession lanch my sore , And let forgiveness cure my wound ; Lord , teach me early ●o implore , For I am lost till tho● art found : Then shall my joyful Songs express Thy Praises , and my thankfulness . Ejaculat. 33. Great Lord of Wonders , thou by whom My heart was fram'd and form'd alone , From whose high Power all powers come , That didst but say , and it was done ; Appoint the remnant of my days To see thy Power , and sing thy praise . Ejaculat. 34. Lord , let the Sun-shine of thy face So clear mine eyes , so cleanse my heart , That being season'd with thy grace , My Soul may taste how sweet thou art . O let thy mercy make me just , And then my heart shall fear and trust . Ejaculat. 35. Lord , plead my cause , and right my wrong , And take my Snarers in their snare ; O be not from me , Lord , too long , Lest they triumph , and I despair , Let all my Foes be cloth'd with shame , Whil'st I sing praises to thy Name . Ejaculat. 36. Fountain of Light , and living Breath , Whose Mercies never fail nor fade , Fill me with life that hath no death , Fill me with light that hath no shade : Confound the proud in their pretence , And let thy wings be my defence . Ejaculat. 37. Be thou my Trust , my God , and I , When ●●●ners thrive , will not repine ; Or if my wants should want supply , I will not fret , I will not whine : What if their wealth , my wants , increase , They shall have plagues at last , I p●ace . Ejaculat. 38. Lord , in thy wrath correct me not , For I confess and hate my sin ; My flesh consumes , my bones do rot , ● ▪ ●● pains without , and pan●s within . O thou that art the God of Rest , Release my sin , relieve my brest . Ejaculat. 39. Lord , curb my tongue , and make we see How few my days , how short their length : Incline my heart to trust in thee ; Remove thy scourge , or give me strength : I am a Pilgrim , hear my cry , And send some comfort ere I dye . Ejaculat. 40. Lord , thou whose Mercies do exceed , O fill my language with thy praise , Stand thou my Helper at my need , Confound the wicked in their ways : Be thou my Comfort in my grief , And crown my Patience with ●elief . Ejaculat. 41. Lord , if thy pleasure make me poor , Thou wilt bless them that give me bread ; If thy sick hand hath scourg'd me sore , That hand that struck will make my bed . Sustain me , Lord ; be thou my Store , I shall be neither sick nor poor . Ejaculat. 42. My God , full tears are all the dyet That feed my sad , my drooping brest ! In my distress , in my disquiet , Be thou my Stay , be thou my Rest : Be thou my God in my relief , And I will triumph in my grief . Ejaculat. 43. Lord , right my wrongs , and plead my right Against all those that seek my Ill ; O let thy perfect Truth and Light Conduct me to thy holy Hill : Then shall thy Altar make relation Of thy due Praise , and my Salvation . Ejaculat. 44. Lord , our fore-fathers found redress In all their frights , in all their fears ; Wilt thou be dumb to my distress , And not my God , as well as theirs ? Redeem my Soul , whose loyal knee Ne're bow'd to any God , but thee . Ejaculat. 45. Great Bridegroom , fill thy dearest Spouse With outward glory , inward graces ; May she forget her fathers house , And only clinge to thy embraces : Affect her heart with Love and Duty , And then take pleasure in her Beauty . Ejaculat. 46. Lord , help me when my griefs do call , In my distress O be thou near ; Then if Earth change , or Mountains fall , I will not ●aint ▪ I will not fear . Shew me thy Wonders , and inflame My heart to magnifie thy Name . Ejaculat. 47. Lord , let thy Judgments fill all those That love thy Mount with joy and ●●rth ; Confound and crush all Sions Foes , Sion the glory of the Earth : Let all that love thy Sions glory , Recount her State , repeat her Story . Ejaculat. 48. Lord , teach me wisely to contemn All goods that transitory be , Let me not stand possest of them , If they be not possest in thee . If I be wealthy , and not wise . I live but like a beast that dyes . Ejaculat. 49. Lord God of gods , before whose Throne Stand fire and storms , O what shall we Re●ues to Heav'n that is our own , When all the world belongs to thee ! We have no offering to impart , But praises , and a wounded heart . Ejaculat. 50. Lord , if thy Mercies purge my heart , Conc●●●'d in lust , and born in sin ▪ Breathe truth into my inward part , Renew me a firm spirit within : Then let thy goodness not detest The ruines of a broken brest . Ejaculat. 51. Let others boast in gold , and prize Ev'l more then good , and love deceit , Thy Mercies , Lord , are my supplies , And on thy Name will I await . Lord , let thy Mercies still inure My brest to love the thing that 's pure . Ejaculat. 52. Lord , if thou take away thy hand , How all compos'd of fears are we ! What Arm can save ? what strength can stand ? When Man , poor man 's forsook by thee ? Lord , keep my Faith in thee unshaken , For thou forsak'st not till forsaken . Ejaculat. 53. Lord , let thy Name secure and free My threat'ned Soul from all my Foes ; Stand thou with them that stand for me , Support all these , suppress all those : Then shall my Soul division run Upon thy Praise ; till Time be done ▪ Ejaculat. 54. Hearer of Prayers , confound my Foes , That bruise my tortur'd Soul to dust : In man , alas , there 's no repose ; Foes have no pity , Friends no trust . My trust is in thy Word , which says , They shall not live out half their days . Ejaculat. 55. O God , the malice of my Foes Encreaseth dayly more and more ; But , Lord , thou art my safe repose , Thou art my strength , thou art my store : Be thou my gracious God , and then I will not fear the pow'r of men . Ejaculat. 56. Be gracious , Lord , unto my grief , For in thy shadow do I trust ; O send me plentiful relief , For thou art merciful and just ; Then shall my spirits utter forth Twi light Hosanna's to thy worth . Ejaculat. 57. Lord , keep me from those hearts and tongues That practise mischief from the womb ; Weigh right to them that weigh us wrongs , And let confusion be their doom : But let the Just be fill'd with mirth , And fear that God that rules the Earth . Ejaculat. 58. Lord , save me from my Foes ; make voyd Their Plots , and all their Counsels vain ; For ever let them be destroy'd , For in thy hand my hopes remain : And I will always spend my days In Hymns of thanks , and Songs of praise . Ejaculat. 59. Lord , though we feel the bitter taste O● thy displeasure for a while ; Yet thou art gracious , and at last Thy angry brow , that frown'd , will smile . O when that storm is over-blown , Thou 'lt trample those that tread us down . Ejaculat. 60. Lord , hear my troubled voyce , and bring My Soul to that sweet Rock of Rest ; Protect all those that strive to sing Thy praises with a cheerful brest : Let comfort with our years increase , That we may praise thy Name in peace . Ejaculat. 61. Lord God , from whom all mercy springs , Instruct my hopes to wait on thee ; Teach me what vain and fruitless things The helps of what is earthly be . All strength belongs to thee alone , 'T is thou , my God , must help , or none . Ejaculat. 62. Lord , how I long to see thy face , That I might spend me in thy praise ! Thou art my glory in disgrace ; Sustain my steps , direct my ways : Thou art my Refuge ; when opprest With grief , my Joy ; with toyl , my Rest . Ejaculat. 63. Lord , hide me from my bloody Foes , For in thy goodness do I trust ; Protect my sought-for life from those That shoot in secret for the just . So then shall I that fear thy Name Have cause of glory , they of shame . Ejaculat. 64. Thou gracious Hearer of Requests , Hide all my sins behind thy merits ; Showre down thy Spirit into our brests , And drop thy grace into our spirits ; That from our faith rich works may spring , And give us cause to shout and sing . Ejaculat. 65. Lord , if thy flame must needs be felt , Let us be purged in that flame ; Let our rebellious spirits melt Into the Praises of thy Name ; That we being tutor'd , and kept under , May fear with love , and love with wonder . Ejaculat. 66. Lord , let thy favour still inflame Our light'ned hearts to walk thy ways , That all the World may praise thy Name , And all the Earth may sing thy Praise : So fructifie our hearts , that we May bless thy Name , being blest by thee . Ejaculat. 67. Lord , rise in pow'r within my heart , And chase my sins , thy Foes , and mine , Then shall I see thee as thou art , In Glory great , in Power divine : So I , more white then Snow , shall sing Thy ways , and praise my God , my King . Ejaculat. 68. To that sweet Lamb , which did sustain Grief above weight , Pain above measure , Whose stripes , and scoffs , and grief , and pain , Were only purchas'd by our pleasure , Be Honor , Glory , Praises , given By Souls on Earth , by Saints in Heaven . Ejaculat. 69. Let shame be their due recompence That seeke to wound my Soul with shame : Be thou their help , and strong defence , That seek thee Lord , and love thy Name . Make haste , O God , for I do waste My Soul with grief ; O God , make haste . Ejaculat. 70. Lord , thou that underneath thy wing Didst keep me in , and from , the womb , Assist my age , that it may sing Thy praise in ages yet to come ▪ Preserve my Soul protect my name ; Shame be to them that seek my shame . Ejaculat. 71. Great Prince of Peace , whose Kingdom brings Justice , Redemption , Power , and Peace , That bends the knees and hearts of Kings , And fill'st all Nations with encrease , All Praises , Honor , Glory , be Ascrib'd alone , great Prince , to thee . Ejaculat. 72. O God , whose dreadful Voyce , like Thunder , Affrights the Earth , and shakes the Ayr , Whose Works and Ways are full of wonder , That hear'st my plaints , and grant'st my pray'r , Forsake me not , but when I stray , O let thy Crook reform my way . Ejaculat. 73. O thou , whose Mercy did begin Before all Time , unty'd to Times , As thou forgav'st our Fathers Sin , Be like wise gracious to our Crimes ! Th'art now a God , as well as then , And we , as they , no more then men . Ejaculat. 74. O God , the Sion of my Soul Is wholly desolate and waste ▪ Where thou shouldst rule , my lusts controul ; O Lord , relieve , O God , make haste : Then shall my heart and tongue proclaim Eternal Praises to thy Name . Ejaculat. 75. Glorious Creator , make thy face to shine On this our poor distressed Land ; Defend , and dress thy fading Vine , And bless the Man of thy right hand : Let thy Free ▪ grace inflame our hearts . And we will sing thy praise in parts . Ejaculat. 76. O God , our Song , our Strength , whose hand Hath broke our bonds , and set us free , Incline our hearts to thy Command , And we will own no God but thee : Conduct and feed us as thy Flock , And give us honey from thy * Rock . Ejaculat. 77. Direct , O God , the Judges brest , Preserve his hands , his eyes upright , That he may vindicate th'opprest , And guard him from injurious might : O let him know that he shall be , As Judg of others , judg'd by thee ▪ Ejaculat. 78. Lord , cast thine eyes upon thy Foes , Confound their Troops , that are combin'd Against thy Flock , which thou hast chose , Make them like chaff before the wind : Defeat their plots with sudden shame , That they may seek Jehovah's Name . Ejaculat. 79. Lord , teach mine eyes , my will , my heart , To see ▪ to choose , and to desire Thy beautious Courts wherein thou art ▪ O fill my thoughts with holy fire . Be thou my Sun , whose glorious Rays May light my Soul to sing thy praise . Ejaculat. 80. O God , remit thy Peoples Sin , And shew the Sun-shine of thy Face , Repress thy fury , and begin T' inspire us with thy saving grace ; That Righteousness and Truth may meet , And light our hearts , and lead our feet . Ejaculat.. 81. Great Spring , from whence all mercy flows To them that trust and love thy Name , Give me thy strength , and then my Foes Shall see thy greatness , and their shame : Be thou my Way , my Truth , my Light , So shall I live , and dye upright . Ejaculat. 82. Sion , the glory of the Earth , And Subject of my holy Passion , May all the Well-springs of my mirth Be ●ounded upon thy Foundation ▪ Of all delights I wish no other , Then to be Son to such a Mother . Ejaculat. 83. Lord , let thy fury cease to burn , Or else my Soul must cease ●●●e ▪ Can praises issue from the Urn ? What thanks can ashes give to thee ? Enough , if thou but undertake me , Let death surprize , let friends forsake me . Ejaculat. 84. Lord , thou whose Mercy fails not those That build their trust upon thy Name , Protect my Soul from all my Foes , Then shall my tongue thy worth proclaim : So shall the remnant of my days ●● crown'd in Peace , and thou with Praise ▪ Ejaculat. 85. Eternal God , before whose Eyes A thousand years seem as a day , Direct our hearts , and make us wise To use that time we cannot stay : Send Joy to our sad hearts , and bless Our prosp'rous actions with success . Ejaculat. 86. Though thousands here , ten thousands there , Do dayly fall before m●ne eyes , I will not faint , I will not fear , Beneath the wings of the most High : Let me be guarded , Lord , by thee , Then I 'le not fear , nor faint , nor flee . Ejaculat. 87. Lord , purge my Soul , that I may learn To read my Fortunes by thy hand ; Let my instructed Soul discern , That worldly bliss is not thy brand . Lord , in thy Mercy make me thine , I have enough , showre thou , or shine . Ejaculat. 88. Great Monarch of the World , disclose Thy Power , and make thy Glory known ; Out-flood the floods of all my Foes , And in my heart fix thou thy Throne : Plant Holiness within my brest , O Lord , my Strength , O God , my Rest . Ejaculat. 89. Just God of Vengeance , cast an eye Upon my poor afflicted brest ; O send me help , O hear my cry , And let thy comforts be my rest : Suppress my Foes , and set me free , That have no Hope , no Help , but thee . Ejaculat. 90. Great God of gods , great King of kings , From whom , by whom , we live , we be , In whom my Soul her triumph sings , To whom alone bows every knee : Teach me thy way ▪ thy will'● my Feast , Thy Crook my Guide , thy Fold my Rest . Ejaculat. 91. Lord , let our Jesus , and thy Christ , Be all the subject of our mirth ; Let Satans Power be dismist , And let him ●ule , and judg the Earth : Then , then eternal Peace shall be Return'd to us , and praise to thee . Ejaculat. 92. Great King of Glory , who art drest In Clothes of Clouds , in Robes of Fire , Make evil hateful to my brest , Then shall I love thee most intire ▪ Then shall my bosom reap that light Which thou hast sown for the upright . Ejrculat . 93. Great God of Wonders , that dost ope The Gate of Life to our glad days , And found'st a help beyond all those , O give us mouths to give thee praise : So guide our ways , just Judg , that we May joyfully be judg'd by thee . Ejaculat. 94. Great God , whose Promise is to hear , Whose Practise is to pardon Sin , Let my Petitions find an ear , And cleanse my lep'rous Soul within . Thou , Lord , art holy , teach my heart To sing thy Praises as thou art . Ejaculat. 95. Eternal Maker , grant that we May praise thee with a cheerful heart ; Guide thou ou● wa●s , and let us be ●h● sh●●p , where thou the Shepherd ●●● : ●●● , 〈◊〉 ▪ thy ●●●th ●● always s●●e , And thy great Mercy shall endure . Ejaculat. 96. Lord , teach my heart to walk upright In publique rev'rence , private fear ; Keep thou the humble in thy sight , And to the proud be thou severe : Then shall thy Saints in triumph show Thy Mercy , and thy Justice too . Ejaculat. 97. O God , how poor a thing is Man ! Begot in si● , and born in sorrow ; Our breath 's a blast , our life a Span , But here to day , and gone to morrow . How needful , Lord is thy support ! Our days are bad , our time is short . Ejaculat. 98. O thou , within whose tender brest Full streams of sweet compassion flow , Whose Mercies cannot be exprest By Saints above , or Men below ▪ My Soul shall praise , my heart shall bless That goodness , 〈…〉 cannot express ▪ Ejaculat. 99. Lord , every creature writes a Story Of thy full Majesty and Might , The contempl●tion of whose Glory Shall always be my hearts delight : Accept that praise my Soul can give , And it shall praise thee while I live . Ejaculat. 100. Dear God , the Pharaoh of our Souls Afflicts the Isr'el of our hearts ; Where thou shouldst govern , he controuls ; What thou command'st , his power thwarts : Confound his strength , and let thy hand Conduct us to the promis'd Land . Ejaculat. 101. Lord , shouldst thou punish every sin , Or strike as oft as we offend , How quickly would our plagues begin ! How soon this sinful world would end ! But Lord , thy tender Mercies stand Within the gap , and hold thy hand . Ejaculat. 102. Lord let thy wonders , and thy wayes , Inflame my heart , my tongue my Pen , That Pen , and tongue , and heart may praise Thy name before the Sons of men . Look where I list , high , low , or under I see to learn , and learn to wonder . Ejaculat. 103. O Lord whose mercies , and whose pathes Transcend th' expressions of my tongue Instruct my heart to keep thy Laws And I will praise thee in my song , Lend me thy pow'r , or strengthen mine And I will crush my Foes , and thine . Ejaculat. 104. O thou that sit'st in Heaven , and seest My deeds without , my thoughts within ; Be thou my Prince , be thou my priest , Command my soul , and cure my sin : How bitter my afflictions be , I care not , so I rise to thee . Ejaculat. 105. Lord , teach my humble eyes the art To see aright , and hands to do , Then will I praise thee with my heart In publique , and in private too : Set thou thy fear in all my ways To make me wise , to give thee praise . Ejaculat. 106. Lord , plant thy fear before mine eyes , For in thy fear my Soul is blest ; Thy Fear 's that Spring , from whence arise My Crown , my Treasure , and my Rest . What fear I , fearing thee ? and what Not fearing thee , Lord , fear I not ? Ejaculat. 107. Highest of Highests , that dost raise The poor and needy from the dung , Advance my thoughts to give thee praise , And , Lord , untye my stam'ting tongue : So shall my heart and tongue proclaim Rare Halelujahs to thy Name . Ejaculat. 108. O God , the Mountains , and the Seas Confess thee , Lord of Sea and Land , They quake and tremble , if thou please To shew the Power of thy hand : So shall my heart , when thou think'st good , To turn my ●●int into a flood . Ejaculat. 109. Lord , teach our loyal hearts to build Their constant hopes upon thy hand ; Thou art our Help , thou art our Shield , Wherein our hopes of safety stand : Send down thy blessings , and then we Will send all Praises up to thee . Ejaculat. 110. My God , thy Mercies so abound , That every minut● speaks their story ; They have no limits , have no bound ; Ours are the comforts , thine ▪ the glory : And what thy Mercy more displays , Thou are contented with our Praise ▪ Ejaculat. 111. Surpassing Lord , whose mercies have surpast The limits of the worlds expression Whose truth continues ●●●me , and ●●st To thy elect , and their succession . To thee perpetuall praise be given By Saints on earth , and souls in heav'n . Ejaculat. 112. Good God! thy mercy and thy might What heart conceives ? what tongue can tell ? Thou fillest my darknesse with thy light , And hast redeem'd my soul from hell . Thou art my God , thou onely art The strength , and musick of my heart . Ejaculat. 113. O God thy Law 's a field , in which The fruitfull seed of life is sown ; No seed so rare , no soil so rich ; It renders infinite for one . O God , how fair these fields appear ! O God , what pearls are buried here ! Ejaculat. 114. Great God , whose ever-wakefull eye Doth never slumber , never close , Teach all my dangers to rely Upon thy help , there safe repose : Be thou my shade , be thou my stay , I will not fear by night , by day . Ejaculat. 115. Lord let the fire of my true ze●l Unto thy house for ever flame Where let my thanks , and praise reveal The hidden honor of thy name . Let Sions glory still encrease , And blesse her w●lls with plenteous peace . Ejaculat. 116. O God to whom my thoughts direct Their constant hopes , and hopefull cryes Let not my soul in vain expect For mercy , from such gracious eyes : Maintain thine honor ; 'T is not me The proud con●●●●● , Great God , but thee . Ejaculat. 117. Lord , give me a believing heart , Though wanting strength I fear not man ▪ If thou be pleas'd to ta●e my part ▪ Let malice do the worst it can . Although in snar'd I will not fear ▪ For thou art stronger then a snare . Ejaculat. 118. Give me the heart ▪ O God to trust ▪ And lead my footsteps in thy wayes ▪ Quell thou the power of th' uniust , That righteous hearts may give thee praise ▪ Do good to good men ▪ and encrease Their number ▪ plenty , and their peace . Ejaculat. 119. Lord we are Captives ▪ and we bow To Satans burthen every hour , We sow in teares , oh when wilt thou With Joy requite ▪ the weary sower . So blesse my labours that I may ▪ With comfort long to see that day . Ejaculat. 120. What I possesse , o● what I crave Brings no content ▪ g●●●● God ▪ to me If what I would ▪ o● what I crave Be not possest , and blest in thee ▪ What I enjoy , oh make it mine In making me , that have it , ●●●●e ▪ Ejaculat. 121. Lord plant my fears within my brest That I may wall● thy perfect ways Then shall I prosper and be blest In all my deeds in all my dayes ▪ Then shall I see the fair encrease Of Syo●● glory , Is●●●● ▪ peace ▪ Ejaculat. 122. Lord since there must be alwayes Foes T' afflict the souls of flesh and blood , Let mine be such as do oppose Thy Churches peace , thy Sions good Then let 〈…〉 of thine ▪ Confound , or ●●re thy foes , and mine . Ejaculat. 123. Hearer of prayers , to whom should I Implore , but thee , in my distresse For mercy harbors in thine eye , And thou art fil'd with righteousness . To thee , O God , my hopes shall flee , My soul expects no help but thee . Ejaculat. 124. Lord if mine eyes should look too high , Or ranc'rous heart begin to swell , Break thou the tumor , curb mine eye , Lest one grow fier●● , the other fell . So shall my soul grow wise , and flee From her own strength , and trust in thee . Ejaculat. 125. Lord let mine eyes not sleep untill I build thy Temple in my brest , Take pleasure then , and make it still The chosen palace of thy rest : Let all her Foes be trodden down , And let thy glory be her crown . Ejaculat. 126. Lord we are several members joyn'd To make one whole , whose head thou art , Let all our thoughts but make one mind , And give one body , but one heart . United souls of Saints appear The sweetest musicke in thine eare . Ejaculat. 127. Light thou the Lamps , great God , that they Lightn'd by thee may give us light , Let their bright luster drive away All darkness from thy Courts by night , Bless us and them , that they , and we May bless thy name , first blest by thee . Ejaculat. 128. Let every wonder that I see In Heav'n , and earth , and in the s●●● , Advance s●me h●n●● , Lord , to thee That didst , and canst do , wh●t thou please , Let others worship wood and stone , My soul shall blesse thee , Lord , alone . Ejaculat. 129. Good God , where ere I cast mine eye . On earth beneath , or heaven above I see thy goodness , and I spye Perpetuall pledges of thy love . Thy favours through the world extend And of thy mercy is no end . Ejaculat. 130. Lord if my tongue , and busie quill Be not in Sions praise imploy'd Then let my hand forget henskill And ●● my ●●ngu● for , e●e●●y●d , Thy praise shal be my chief delight Whilst tongue can speak , or hand can write ▪ Ejaculat. 131. Kindle O Lord , my love with zeal , Light my affections with thy flame Give my tongue courage to reveal The secret glory of the name Be thou my God , in all distresse , And let thy hand be my ●●d●●s●e ▪ Ejaculat. 132. Lord thou that mad'st me , and do'st p●y Into the s●o●ors , of my heart From whose all presence none can flye Nor hide them there , but where tho●●●t , Inform my soul , inflame my brest And lead ●● to eternall Rest . Ejaculat. 133. Lord keep me from my self that am The greatest Foe , I need to fear O cover thou my fa●● with s●●●●● And give my sins no dwelling here Subdue my flesh ▪ and then my Spirit , Shall sing the praises of thy merit . Ejaculat. 134. Lord when my grief shall finde a tongue To cry for help , finde thou an care , Whilst others seek to do m● wrong , Make thou O God my con●ci●n●●●●●●● In those self-snares they haue prep●r'd Let my insnar●●● be insnar'd . Ejaculat. 135. When winter fortunes cloud the brows Of summer friends ▪ when eyes grow strange ▪ When plighted faiths forget their vows , When earth , and all things in it change , O Lord thy mercies fail me never , Where once thou lov'st , thou lov'st for ever . Ejaculat. 136. Judge not my actions by thy Laws For then my sorrows are but just , But let thy mercies plead my cause For in thy mercy is my trust . Those that oppose my soul , oppose ; I am thy servant , they thy Foes . Ejaculat. 137. What is there Lord , what is in me To hope for safety from thy power ? What help can I expect from thee That merit vengeance every hour ? How great so ere my sins have bin , Thy mercy's greater then my sin . Ejaculat. 138. Great God , whose kingdome hath no end , Into whose secrets none can dive , Whose mercy none can apprehend Whose justice none can feel , and live , What my dull heart can not asp●re To know , Lord , teach me to admire , Ejaculat. 139. O Lord my iudgements dark , and blind , It cannot judge twi●t good , and ill , My will is captiv'd , and confin'd , It wants a freedome how to will , Great Lord o pow'r , great God of might Release my bands , restore my sight . Ejaculat. 140. Great God whose goodness doth repleate And fill our coasts with full encrease That feed'st us with the fat of wheat , And glad'st thy Sion with thy Peace . How more then others are our days Extreamly bound to give thee praise . Ejaculat. 141. Shall frost and snow give praise to thee And shall my soul not bear a part ▪ Lord , frost and snow appear to be Not half so cold as is my heart . Shine glorious sun , thy beams but felt , My frost will thaw , my snow will melt . Ejaculat. 142. Great God to whom all praise belongs Whom Syon sings and Israel ●ea●s O stop those lusts that stop our tongues And fright thy glory from our eares . Do thou enlarge what flesh reta●es , And bind those Kings , our lusts in chaines . Ejaculat. 143. Lord season my unsavory spi●i● , And bridle my too headstrong will , That I may alwayes take delight In acting good , and 〈◊〉 〈◊〉 . O give me grace to understand , My life is alwayes in thy hand . Ejaculat. 144. Direct my steps , Lord , be my way And make thy pathe● my sole delight , That like a traveller I may Not fail to rest with tho● at night , O me , how happie , and how blest , [ Lord ] should I be in such a rest● Ejaculat. 145. Lord let the morning of my gri●fe , Finde on t a night of lasting pleasure ▪ Thou art the God in my relie● In povertie , thou art my treasure . I care not Lord how poor I be Unto the world , ●rich to thee . Ejaculat. 146. Lord let thy sacred f●●e thaw The Ice of my hard fro●en zeal , And let thy will be my known Law ▪ So shall my heart , thy wor●h reveal , And with a ha●●●ujous Song My tongue shal praise thee all day long . Ejaculat. 147. Great King of Peace , be pleas'd to send Thy Peace to our diste●pen'd Land , O we are bad , teach us t' amend , And let not ruin ▪ be our brand , Then shall our lavish lips deliver Our thanks in Peace , to our Peace-giver . Ejaculat. 148. If it be so that we must fight , Lord make our crimes to prove our Foes , For thou ( our God ) dost take delight , To see such pleasant VVars ●● those . O may such wa●s as these encreas● , Untill our conquests end in Peace . Ejaculat. 149. Lord let the praises of thy power , Advance the power of thy praise , Let every day , let every 〈◊〉 Praise thee till 〈◊〉 f●il , and dayes . To thee all power and praise be given , By Saints on Earth , by Souls in Heaven . THE END . Notes, typically marginal, from the original text Notes for div A56856e-13460 Isa. 43. 1. 2 3 4 5 6 7 Notes for div A56856e-38570 * Psal ▪ 81. 16 
A61415	----	An admonition concerning a publick fast the just causes we have for it, from the full growth of sin, and the near approaches of God's judgments : and the manner of performance to obtain the desired effects thereof, which ought to be other than our Common Forms, and with stricter acts of moritication than is usual amongst us : with an abstract of Mr. Chillingworth's judgement of the state of religion in this nation in his time : and of a letter from the Hague concerning two sermons preached there in the French church at which were present divers of the English nobility. Stephens, Edward, d. 1706. 1691 Approx. 94 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A61415 Wing S5415 ESTC R19528 11761456 ocm 11761456 48699 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61415) Transcribed from: (Early English Books Online ; image set 48699) Images scanned from microfilm: (Early English books, 1641-1700 ; 550:2) An admonition concerning a publick fast the just causes we have for it, from the full growth of sin, and the near approaches of God's judgments : and the manner of performance to obtain the desired effects thereof, which ought to be other than our Common Forms, and with stricter acts of moritication than is usual amongst us : with an abstract of Mr. Chillingworth's judgement of the state of religion in this nation in his time : and of a letter from the Hague concerning two sermons preached there in the French church at which were present divers of the English nobility. Stephens, Edward, d. 1706. Chillingworth, William, 1602-1644. [12], 28 p. [s.n.], London : 1691. Attributed to Edward Stephens who is known as Socrates Christianus. cf. NUC pre-1956. Reproduction of original in Bristol Public Library, Bristol, England. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fasting -- Early works to 1800. Judgment Day -- Early works to 1800. Fasts and feasts -- England -- Early works to 1800. God -- Love -- Early works to 1800. 2003-05 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-06 John Latta Sampled and proofread 2003-06 John Latta Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion AN ADMONITION CONCERNING A Publick FAST . The Just CAUSES we have for it , from the full Growth of Sin , and the near Approaches of God's Judgments ; AND The MANNER of Performance , to obtain the desired Effects thereof ; Which ought to be other than our Common Forms ; and with stricter Acts of Mortification than is usual amongst us . With an ABSTRACT of Mr. Chillingworth's Judgment of the State of Religion in this Na●●on in his time . And of a Letter from the Hague concerning two Sermons Preached there in the Fr●nch Church , at which were present divers of the English Nobility . LONDON , Printed in the Year M DC XCI . To the Queen . Madam , SInce the Authority of your Majesty hath appeared so particularly in a most Necessary Appointment of a Publick Fast and Humiliation to be Observed in most Devout and Solemn manner for Supplicating Almighty God for Pardon of our Sins , and Imploring his Blessing , &c. not once , but every Month during the War. It may be presumed , that what is sincerely endeavoured , that so Necessary and Pious a Command may happily obtain its desired Effects , cannot fail of a Favourable and Benign Construction with a person of so much Piety and Sense of Religion : though to those Naturals or Animals , in whom the God of this World hath blinded their Minds , it cannot but seem Foolishness and Canting , as must all Truth to those , who are both Ignorant and yet Conceited : and though to such as are Big with the Wisdom of the World ( which is Foolishness with God ) ●ome things in it may seem Rude and Presumptuous : For true Piety could bear even the Railing of a Shimei in a time of Humiliation ; and Christian Wisdom can easily discern and distinguish between Height of Fidelity and Affection in the plain Words of Truth and Soberness , and that Malice and Falsehood , which are always ingredients of Railing and Presumption . Even Civil Prudence , considering the irreparable Mischiefs , which are daily wrought in the Courts and Councils of Princes by Treacherous Flattery , will not only permit and allow , but favour and encourage Serious Liberty and Freedom of Speech upon just and necessary occasion in persons of unspotted and undoubted Fidelity and Affection : But Christian Wisdom much more ; and especially in Times of Account , which call for Humiliation , Repentance , Reformation , and Judging our Selves ; and for Publick Humiliation , and particular Confession of Publick and known Sins and Offences , with their Circumstances of Aggravation , and carefull Search to discover them . Which is the only way to lay a sure Foundation , and to be raised up by the Mighty Hand of God. Wherefore , Madam , presuming that I write to a person more Illustrious by such Great Virtues , than any fading , earthly Honour or Majesty can make you , besides what I have said in Common to all , I shall out of Fidelity and great Affection humbly represent to your Royal Consideration some few things more particularly relating to your self . I will not here recount the Great Things which God hath done for the Gradual raising of your Glory , nor tell you that the Eyes of all the World are upon you , and what Great Things they Hope and Expect from you : But this I may say in the Name of God , That his Eyes are upon you ; the Eyes of the Lord , ( which ) run to and fro throughout the whole Earth , to shew himself strong in the behalf of them , whose Heart is perfect towards Him : ( 2 Chron. 16. 8. ) That to whom much is given of them , much shall be required ; and , That if you justly expect from your fellow Creatures , whom You imploy , Fidelity , Zeal , and Activity , proportionable to the Favours You confer , and the Trusts You repose in them ; much more are You obliged to perform all these to the Soveraign Lord of all in the full Improvement of all t●ose Greater Talents of Honour , Authority and other Advantages , which he hath conferred upon You , for His Honour and Service ; and with so much the more Vigor and Resolution , by how much the greater are the Difficulties which occur . The Highest pitch of all is the least Sacrifice that you can offer to Him. And therefore I will not , I may not tell you , That the Leisure , as well as the Calm of Peace , will be necessary for this : or , That your Resolving on it Inwardly before God , will be accepted by Him , though you defer the Actual Performance till that Leisure and Calm , which you may never see , nor are ever like to see , while Difficult Duties are declined , neglected or deferred . For this would be to deceive You after the manner of the False Prophets of old ? and to expose You and Your Affairs to the Treacheries and Abuses of Dissolute and Depraved men , who be always truer to their Vices than to their Masters . But on the contrary , this I may be bold to affirm , that when by actual Discountenancing and Disgracing of Vice , and Encouraging of Virtue by distinguishing Marks of your Favour ; and by a visible beginning of Reforming your Court and your People , and particularly that Body , which of all others should need it least , it is once understood that you are setled in those Noble Purposes , this will make the Execution of them Easie to you , and detect the Falsity of such dilatory Doctrines : and would have done so sooner if more Faithfull Advice had not been withstood by such as perverted the Right Ways of the Lord , and mis-led those they should have directed therein . For God hath wrought in the midst of us a Mighty Deliverance ; and was ready to perfect and stablish that which he hath wrought for us . But it is now apparent that something there is , which doth stop that Course of Blessings that , seems I cannot now say , but once did seem , ready to flow in upon us . And we have now another Count to cast up . We may and ought to recount the Mercies and Favours of God to us : But we have now , also an Account of his Judgments and Frowns to reflect upon : And this should lead us back to enter into another Account , viz. of Our Sins and Provocations . For that Course of Blessings , which for some time was only stopp'd , was afterwards turned to a Course of Crosses and Disappointments , or of a Mixture of Mercy and Judgment , and is now at last turning , it may be feared , to severe Judgment , Confusion , and Destruction , unless very speedily prevented , by strict and impartial Inquiry into the Causes , by truly Noble and Heroick Resolutions thereupon , and by a vigilant and vigorous Execution . For the King himself , if I , and many others , be not mistaken , hath already suffer'd some Diminution in some Essentials of his Majesty , Honour , and most Prevalent Powers and is in Danger to fall lower , from being a Glorious Instrument of God for Good and Happiness to this and many other Nations , into the deplorable and despicable condition of being an occasion of Confusion and Misery : only there seems a door of Hope still open for him , upon one Consideration , if the Opportunity be not neglected ; of which more presently : but first I think fit to say something briefly concerning The present State of Things in the World , and what may be expected from it . In matters of Prudence , none but weak and dull , or depraved Souls will expect Mathematical Demonstrations and Sensible Evidences , for all their Actions : God by his Providence hath purposely so ordered the Course of things , that his Rational Creatures , Mankind , should be often necessitated to a Close Application of their Minds , and a kind of Spiritual Discerning , in the Management of their own Affairs . This Faculty , as may be perceived by Experience , if well disposed , and carefully observed , extends much farther in many-things than men are able easily to demonstrate to others , and yet even in those often discerns very right . But such Indications may sometimes be observed from a concurrence of various Circumstances as are Sufficient Principles of a Moral Demonstration . My pre-apprehensions of our own Occurrences have hitherto proved true in the Event ; and I have now some Indications to help me . It is very apparent that there have been very few Princes or Great Men in the World for some years , or rather Ages , who have manifested in their Course of Life any great and just apprehension of the Business of Man upon Earth , much less of the Proper Business of Princes , and Persons under their Circumstances ; But have generally both by their Example and their Management , been more subservient to the Kingdom of Darkness , than to the Kingdom of Light ; And their Courts , Armies , Navies , and all their great Meetings , generally little other than Seminaries and Nurseries of Pride , Ambition , Covetousness , Injustice , Oppression , Luxury , Impiety , Prophaneness , and all manner of Vice and Wickedness ; where Souls in great numbers have been trained up and habituated to all the Diabolical Qualities of that dismal crew : and so deceived and abused have they been by False Prophets and other Instruments of that Kingdom , appearing great in the World in pomp and grandure , magnifick Names and Titles , the superficial Ornaments of Literature and Wisdom of the World , ( all directly contrary to the Simplicity of the Gospel ) that they have believed it must be so , and cannot be otherwise ; we must not expect Armies of Saints ; and so have plainly given over all Care of Reformation of those things , as Impracticable , Platonick or Phanatick-Phansies . It is likewise apparent that the People in all places , even where hath been , or still is the greatest Profession of Religion , ( both Laity and Clergy ) are most grievously degenerated and corrupted ; a great part with the most gross Vices , and scandalous Sins ; others of more consideration and sense of Reputation , some with Atheism and Infidelity ; others with Formality or Superstition ; some with Hypocrisie and Faction ; and most of the very best with over-valuation of the things of the World , and with Pride of some Worldly Advantage , of Birth , of Estate , Favour with Great Men , Wit , Learning , Apparel , Attendance , or some such Hobby-horse or other , over-looking divers necessary Christian Virtues , and even to despise and be ashamed of Christ himself in his Members , if appearing in the genuine form of their Master ; so that a Genuine Compleat Christian is rare to be found in the World , especially among those who have the greatest share of it : and the Sins both of Princes and of People seem to have over-grown all the Methods of the Divine Providence for their Amendment . And it is also apparent that such are the Posture and Motions of Humane Affairs at this time in Europe , as are plain Indications that Almighty God by his Providence is producing some Great Alteration in this part of the World very suddenly . And what this is like to be is well and carefully to be considered . Nor is it any presumption to do this soberly ; but so far from that , that to discern the Signs of the Times is a plain and necessary Duty ; the Neglect or Non-observance whereof is condemned in the Jews in the like case , by our Saviour , and before by the Prophets . The present Posture of Affairs is a State of War , which is one of God's Judgments , for the Punishment of Princes and Nations , and such as the present Sinfull State both of Princes and People hath justly deserved , and we may therefore reasonably conclude hath provoked . This War is between two great Parties , the French and Turk on the one side , and the Emperor and the Confederates on the other : And most Princes and States are concerned in it . And if we consider the Motions of this War , it was begun by the French King in secret Confederacy with the Turk and the late Kings of England , without any Colour of Justice , merely to gratifie a Proud , Haughty , Insolent , Luciserian , Domineering Humour , and carried on with barbarous Cruelty , even upon his own Subjects , and Devastation abroad . But the Divine Providence at last interposed , and put a Hook in his Nostrils , deprived him of the Assistance of both his Confedarates , and turned the Strength of one of them against him ; and thereby gave an offer of Mercy , and a fair Opportunity to the Confederates to have been the Instruments of his Judgments against that Wicked Insolent Invader , had they wisely improved that Divine Favour , for the Service of God and the Reformation and Good of the People . But they have all been insensible of , and unhappily neglected their Duty ; and have likewise in a great measure lost that fair opportunity put into their hands ; so that the Favour of the Divine Providence seems in some sort to have forsaken them , and gon over to their Enemies for the Punishment of this and all their former Sins and Miscarriages , and Unprofitableness for his Service . And indeed whether we consider the Provocations of God's Judgments by this Neglect under such Circumstances , or the present State of Affairs ( which I cannot here particularly observe ) both present us with too just reasons for some apprehensions , That that cruel and barbarous Tyrant may now be made the Terrible Instrument of the Divine Vengeance , for purging these Countries of that Wickedness , which they would not reform ; and for casting out such unprofitable Servants ; unless it be prevented immediately by some extraordinary and vigorous Means of Reformation . For , as all the Judgments of God are for Punishment of Sin , and Reformation of Manners ; so the Common Sinfull State of all Nations in these parts , and the General Commotions of all , are a plain Indication of some Great Judgment coming upon all , who do not prevent it by speedy Repentance , and some notable Reformation . And because the Judgments of God are frequently executed not onely upon Persons , but in a special manner also upon such Things , as have been much abused to his dishonor or disservice , the Great Work , which all these Commotions overruled by the Holy Providence of God tend to , may in all probability be , not onely the Punishment of the Persons of all degrees , but the putting down or abolishing of all that Rule , Authority and Power in the World , which hath been so abused , unprofitable and disserviceable to their Great and proper Master , to make way for that Glorious Kingdom and Blessed Theocracy , which shall never be destroyed . This was begun , and should have been done by the Confederates against that Insolent Tyrant and common Oppressor , had they well considered their Business and subjected their Power to Their Sovereign , and used their Authority in subservience to this Great Work , first by Reformation of themselves and of the People subjected to them . But they not considering , but neglecting this principal Part , the present Posture of things seems to theraten , That they may be first suppressed and the Sins and Wickedness of themselves and their People punished , by Him , and Himself at last for all his Insolence and Wickedness by some extraordinary Judgment . Yet possibly there is not any of them all , but if they shall in time open their Eyes , and without any sinister Designs to set up themselves , apply their Power sincerely and by direct and proper Means to promote the Service of GOD in this Great Work , they may be received and well rewarded , both with Honour here , and Happiness hereafter . Of all the Confederates , none hath been more highly favoured by an Extraordinary Providence than King William ; but in my apprehension , none hath more failed than he , considering his circumstances , in the Duty incumbent upon him ; nor is any in greater danger both in that respect , and in respect of the present State of his Affairs , which I take to be in all respects the Consequence of that . Onely there seems to be yet , as I said , a door of Mercy and Favour open for him , in as much as it is now apparent , that it was not wholly his Fault , but partly his Unhappiness , in that he had no better Guides to direct and admonish him ; and if he yet be carefull and resolute to doe what he ought , though now more difficult , and therefore to be performed with so much the greater Resolution , possibly he may recover in a great measure his former Prosperous Condition ; though I doubt that He may suffer such loss , as may be just matter for a longer Sorrow and Repentance ; and that he that hath troubled both Him and us shall bear his Judgment , whoever he be , unless he prevent it by some proper and eminent Works of Repentance . Many things more I had to have said : but this first Work is of so great Importance , that unless it be instantly and effectually provided for , it will be in vain to think of farther applications . Nay our very Fasting and Humiliation , and all the Prayers in the World , will avail nothing , unless the Troublers of Israel be brought forth , and the Accursed thing be removed . If this were once well resolved upon and concluded , it would not be hard to detect greater Troublers of our Israel , than those who are now in danger of their Lives ; and soon to put things into such a posture of Security , as the King need not fear Confusions in his Absence , which otherwise may be feared . Yet one thing there is most peculiar to your self that however ought not to be omitted upon this oceasion ; and that is the manifest Judgments of God upon your own Royal Family , and upon so near a Relation as a Father ; and Judgments both Spiritual , of strong Delusions ; and Temporal , of just and deserved Exclusion from the Government of these Nations . The due Consideration whereof will easily discover several Obligations upon you . 1. The Consideration of such Unhappiness of so near a Relation ( which is matter not onely of particular Humiliation , but of continual Grief and Mourning ) requires great Seriousness in all your behaviour , and Circumspection lest Prosperity make you forget it , and thereby offend God , and so bring Evil upon your self . 2. The Consideration of the Provoking Causes requires , first , your Humiliation under them , and that you be content and willing , and desirous that they may be plainly and fully detected : first , that you may avoid them , and all participation in them , lest you be overtaken and involved in the Judgments of God upon them : but , secondly and principally , for the Glory of God , and manifestation of the Righteousness of his Judgments : for should you offer to hinder this , as it would tend to the Scandal of his Righteous Judgments , so it would certainly provoke him to detect all some other way to your greater Shame and Confusion , and bring the same Judgments upon your self . Secondly , It requires your utmost Care and Circumspection all your life long to avoid them , that you abhor them , come not near them , lest they lay hold on you : for of all they are the most dangerous for You , by reason of the Participation in so great a Store of Guilt , and the Warning given you by such Judgements , and the special Temptations you are like to meet with . There is an Iniquity in that Family , which might be traced a great way back into Scotland ; but King James I , came into England by the Favour of Providence , in a State of Mercy . And therefore we need look no farther back for this purpose . By and under the same Favour have all his Successors come to the Throne , and your self in particular : but they all forseited it , and that You may not , is this plain Advice written . His great Sins , which have most ensnared his Posterity were , 1. Great Injustice , and a very wicked Design by a Mystery of Iniquity to subvert a Noble Constitution of Government , which God had intrusted him with , and he had sworn to mainian ; and , 2. Abuse and Prophanation of Religion to serve his Unrighteous Design . To give a particular account of each of these would be too long for this place . But there are two Effects thereof which have ever since been very pernicious to his Posterity and to the Kingdom , and at the present are the greatest occasions of Trouble and Danger to Your Government , above all other . The one is , False Notions concerning the Constitution of this Government , Prerogative , and the Rights of the People , which cost your Grandfather his Head , and your Father his Crown , and at present mislead many worthy and honest Persons , to be your Adversaries , who would otherwise have been your loyal and faithfull Subjects ; and would be much more mischievous to you , if you should by that Faction , Flattery , or any Temptation be once possessed with them . They are in their original , a Mystery of Iniquity , a wicked Imposture , and such as the Vengeance of the Righteous God has pursued , and still will , till they be eradicated ; and it concerns you much to be very carefull to avoid them , and that the Occasions and Stumbling-stones be removed by some deliberate Acts of King and Parliament , and of a Convocation : for they will otherwise prove a Root of Bitterness to the whole race of the Authour . Your Government is Just and Rightfull , let but the Execution of it be so too , and God's Blessing will be upon it . The other is , the Overspreading of Prophaneness and Formality , which all Governours are obliged to use their utmost Care and Endeavours to reform , but You doubly , that you may also discharge your self of the Guilt of your Ancestors ; I might say trebly , viz. also out of Gratitude for the special Mercies and Favours you have received . Nay it is your special Business , as much to suppress that , as to cast out Popery , without which you cannot prosper . That God will bless your Majesty , and that you may be faithfull to him , and to the Trust reposed in You , and may flourish in all Grace and Virtue and Prosperity , is the hearty Prayer of , Your Loyal and Faithfull Subject , AN ADMONITION Concerning A PUBLICK FAST , TO Implore the Mercy and Favour of GOD for the Averting of his Judgments , and the Recovering of his Blessing . BEcause I have heard that we are like to have a Proclamation for a Publick Fast ; or however , because I am certain we have great need to have one , at least for the use of those who desire to be found Mourners in secret for the Abominations that be done in the Land ; I have thought fit , as an Act of Duty to God , and Charity to my Country , to publish this brief Admonition concerning the present just Causes we have for it , and that manner of Performance of it , which must be observed if we expect any good effect thereof . I did formerly , upon occasion of the Fast , Jun. 5. 1689. publish a Paper Of Humiliation , of which one of the Scoffers of the latter Times , at a Coffee-House scoffingly said , He supposed that would do more Service than 20000 Men in Ireland . But how long did we afterwards see more than 20000 Men lie near the Enemy there , and do nothing at all ! Not dare to attack them , though one would think encouraged enough with so great and easie Success then so lately in England ! But of the Invisible Powers , which attend and interpose in the Affairs of Men , such bruitish Animals have little Sense or Apprehension . And therefore it is not unlikely that this may meet with the like Entertainment : But I am perswaded that they shall proceed no further , and that their Impiety will very shortly meet with a due Correction , if not before by the Hand of Governors , by the Hand of Providence and the Sword of an Enemy in the midst of them . And therefore , leaving them to their own severe Mistress , to proceed , There are two great Causes to provoke us to an extraordinary Humiliation at this time . 1. The Fulness and Ripeness of Sin. 2. The near Approaches of a terrible Judgment . Concerning the former to say nothing of other Evidences of its Maturity , this one I think is sufficient , When it is become past Remedy by Humane Means , it must needs be ripe for the Judgments of God. And then certainly is it past all Humane Means , when it hath either so infected the Governors and Ministers that they will not , or is become so prevalent that they cannot or dare not correct it , or punish it as it ought . And this is plainly our Case . Rarely hath any Prince been more plainly admonished of a Special Duty , and of the dangerous Consequence of the Neglect of it than King William hath been , and in due Time : And as rarely any more plainly admonished of his Fault when committed , and of the Mischiefs thereby incurred , than he bath been again and again . Never was Parliament more plainly admonished of a foul Fault in the beginning of so great a Work , than our Convention was of that-in their Order for the Thanksgiving , ( which hath proved a Root of Bitterness ever since ) but so senseless in such matters is this Generation grown , that I doubt we have some Doctors , who do not understand it to this Day . Nor ever were Parliaments more provoked to their Duty by plain-dealing than ours have been again and again . Lastly , never were Bishops more honestly and plainly told of their Duty , nor more justly and homely reproved for their most shameful Neglect , than ours have been . But alas ! here 's the Root of all our Evil. Their Unfaithfulness to God , whose special Service was their proper business ; Unfaithfulness to Kings , whom they have magnified above measure , and more slattered for their own Advantage , than faithfully admonished for the Service of God , and been more forward to conspire with to subvert the Rights of their Country , than to admonish them of their Duty both to God and Man , to be Protectors of the Right of the meanest Subject . Their Neglect of their Episcopal Authority for Reproof and Correction of the Scandalous Sins , especially of Great Men , against the Laws of God ; and on the contrary , Abuse of it for punishment of Sober and Conscientious People with the utmost Severity for any breach of their own Canons , or Laws made for their Advantage ; hath been the greatest Inlet of all our Mischief , of the Bruitish and Carnal Sins of the Nation : And again , their earnest and endless pursuit of Preferments , and mis-imployment of what they get , hath been the great Incentive to those Animal Sins of Covetousness and Ambition , which have betrayed the Nation , and been the immediate Means to bring the Judgments of God so near to us , as they are at this time . Nor is this all : But besides their Unprositableness in that great Place and Advantage , which they had to have done good in the Parliament , they have not only heretofore been the Principal Obstructors of many good things , which have been proposed and begun in the House of Commons , but have of late laid aside a Bill for the necessary Reformation of Manners , and preventing the approaching Judgments of God , which was drawn at the Request of some of them , without offering any other in the place of it . And besides , some of them have not only in private obstructed the good Effect of those faithful Admonitions , which have been given to the King , by misrepresenting the Person to him who sent them , as if the Truth and Weight of the Admonitions had not been the only thing to be regarded , whoever was the Instrument ; but have at last even from the Pulpit , in the Face of the World , encouraged the King to Security in Neglect of that great Duty , which had been so earnestly pressed in those Admonitions for his own Good ; and done it in such a manner , as never any of the false Prophets of old , ( except only their Pretence of special revelation or the great Enemy of Mankind could have done more subtily and plausibly : Which though of sad Consideration in other respects , yet may give the more hope of the Kings Case , that there is in it so much the less of Fault as there is more of Unhappiness , in that he hath been so unfaithfully dealt with by those about him . And if with this we take . into the Consideration the Bishops Excuse , why they did not offer the Bill in the House of Lords , viz. Lest a thing of that Nature should be ridicaled and contemned , and Religion with it . I suppose no serious Man but will acknowledge all this to be sufficient Evidence of the Prevalence and full Maturity of Sin and Wickedness in this Nation . And now concerning the near Approaches of God's Judgments upon the Nation . Every Affliction or Calamity upon a Person or Nation is not presently to be reputed a Judgment or Punishment of Sin. Some may be for the Glory of God , and some for Exercise of his Creatures . But when we see notorious and provoking Sins followed with proportionable Calamities and Afflictions , then we may safely conclude them Judgments ; especially when we see Afflictions after Afflictions , or Interchanges of Afflictions and Mercies , and the Afflictions more and more increasing , but the Provocations no whit abated , but either still increasing , or Men more and more hardned in them , and insensible of God's Judgments , that is a dangerous Sign that some terrible Judgment is not far off . But when in such Case a particular Calamity is as visible as a Cloud in the Air , and as likely to fall upon a Nation , as such a Cloud to break into a Storm , ( as when you see Jerusalem encompassed with Armies ) then the Approaches of that Judgment are very near . And whether this be not the Case of this Nation at this time , deserves our very serious Consideration speedily . Of the Ripeness and Maturity of the Sins of the Nation I have given sufficient Evidence before : It remains thereof only to consider what Prospect there is of any particular Calamity visible , which may probably or possibly be approaching this Nation . And if we look back for most part of these Thirty Years last past , there has been a Storm in brewing , often ready to break out very terribly both upon these and some Neighbour Nations ; but it hath pleased God that it hath as often blown over , and served only for so many Warnings . And it was within these three years that we were in very great Danger , we and our Neighbours too ; and it pleased God to give us as great , and a very extraordinary Deliverance . But how little good Effect it hath had upon us , may be understood by what is said already ; to which I will add only this , that as we prophaned our Thanksgiving for our Deliverance with a frothy Complement to the Instrument , so do we now make a sport and a Trade of the Approaches of God's Judgments ; a matter that hath more of Sin and Provocation in it , than this Sensual Generation is apprehensive of and a very ill Sign of a dangerous Condition . Certainly God , after so great a Manifestation of his Providence in our Deliverance , expected other and more substantial Returns than such a Formality ; and when we notwithstanding neglected our Duty , he was graciously pleased the first year to correct our Neglect only with a Suspension of his Blessing ; all things were at a stand with us , nothing prosper'd or succeeded : But when we still continued our Neglect , he proceeded one degree further , to a smarter Chastisement by a shameful Bafflle of our Fleet at Sea , through the Unfaithfulness or Fearfulness ( so suitable a Punishment ) of some employed in that Service ; to say nothing of other Misfortunes elsewhere . And now we are come to the third year without any Amendment , and with a bolder and brisker Attempt of a Powerful and Active Adversary , very early , and with good Success , in the View , in a manner , of the King himself ; and perhaps not without some Error committed through Fearfulness , if not Unfaithfulness in some of his Council of War. And if we well consider how Powerful , Active and Forward our Adversary is , how distracted our Allies are abroad , how divided we our selves are at home ; how unfaithfully , or unwisely , or unsuccessfully our Affairs are managed both at home and abroad , we have reason to fear the Approaches of a very terrible Judgment very near . And if things be well examined , we may apprehend not only a Proportionable but a Suitable Judgment in all , Unfaithfulness , Fearfulness of God's Enemies , and adhering to Dilatory wicked Councils , punished with like Unfaithfulness , Fearfulness of our Enemies , and like Dilatory Counsels in those we employ . And for the nearness of the Approaches of Judgments , at the very instant , while I am writing this , are we alarm'd with a terrible beginning of a Fire breaking out in the Royal Palace at Whitehal . Certainly , we have great Reason to believe that the Accomplishment of Bishop Usher's Prediction is very near , and that we may soon be taught what Monsieur St. Jean's Thunder under Ground did import , by a sudden Resurrection and Eruption of the Plots , which the Unsaithfulness and Deceitfulness of some have so politickly buried , if not prevented by a very speedy Alteration of our Ordering of things so as may be both more for the Honour and Service of God , that we may recover his Favour and Blessing , and better for the Security of the Nation , which his Favour and Blessing alone can help and lead us to . For the Recovery of which , ( which is my next business ) we must 1. First consider the Majesty of God , with whom we have to do , in respect of which the greatest Majesty upon Earth is Ten Thousand times less than the faintest Shadow we can behold , and the greatest Monarch but a Butterfly ; nay , less than the meanest and most despicable Animal . He is a God of infinite Mercy indeed , but withal of absolute Justice and Holiness , and very terrible in his Judgments against obstinate and incorrigible Sinners . 2. We must next consider the sinful State and Condition of the Nation ; the Universality of it , having overspread all Orders , our Kings , our Nobles , our Priests and our Prophets , and all Ranks and Degrees of our People . The Growth and long Continuance of it , and the Impudence and Obstinacy of it , out-facing all Humane Authority , and standing out without Remorse against the various repeated Divine Methods , both of Judgments and Mercies , to bring us to Repentance and Reformation : And the great Danger , it is now again fallen into by reason of our unprofitableness upon so late and great a Mercy and Deliverance as our last was . 3. And when with such Considerations we are affected with such a sense of our Condition as is meet , and a sincere internal Contrition , we must speedily apply our selves to give Glory to God , by serious and solemn External Actions of Humiliation ; appointing of Days for the purpose , afflicting our Souls in strict Fasting and Mortification , confessing the Sins of the Nation , of our Kings , and our Priests , and our Prophets , and all sorts amongst us , plainly and truly with great Seriousness and sense of the Evil of them , and the Justice of all the Judgments we either feel or fear , with humble and earnest Supplications and Deprecations . But this , if it be done to purpose , had need be done in another manner than is usual in the Forms of the Church of England , and with more strictness in the Acts of Mortification than is usual amongst u. When Publick Sins and manifest Judgments require Publick Humiliation , then to neglect it is a great Aggravation of the Sin and Provocation of Judgment : To appoint a Day , and not to observe it with the greatest Seriousness , Solemnity and Strictness , is to lose our Labour , prophane a Sacred Duty , and add a greater Aggravation and Provocation . 4. But if all thus far be performed never so well and exactly , yet there remains one thing more , which if neglected , will certainly not only frustrate the Effect of all the rest , but convert it to the highest Aggravation and Provocation . And that is the Removal of the Accursed Thing , whatever it be , and Reformation of what is amiss , instantly , if it be such as may be done instantly . However , to set about it , and do what may be done toward it ; instantly , and then pursue it with great Resolution and Constancy till it be throughly accomplished ; Banish all false Prophets , who have deceived us into Neglect and Procrastination of so important and necessary a Duty , and thereby brought us into so much Mischief and Danger ; and make Examples of Notorious Scandalous Persons ; and by doing all that can be for the present , declare both to God and Man a firm Resolution to go thorough with it , by the Blessing of God , whatever Difficulties occur in the way . No Difficulties or Dangers must stop or stay us : It is for our Life And there is no greater Danger than in the Neglect or Delay of so indispensable a Duty . We must remember in this case , as well as in many others , that Warning of our Saviour , He who will lose his Life , ( or what else is most valuable ) for my sake , shall save it : But he who will save it ( thinks to secure it by neglect or transgression of his Duty or Respect to me ) shall lose it , and certainly find himself mightily mistaken in his Policy . Nor must we rest in an ordinary Performance of this part of our Duty : For the Judgments which threaten both the King and the Nation at this time , if I mistake not , are very great , and require the Zeal of Phinehas to avert them , and pacifie the Wrath of God. And here I must take notice of a matter , which deserves to be well consider'd , though I doubt few ever think of it , and that is of Giving Glory to God in respect of his former Judgments , and doing what is necessary for cleansing of the Nation from the Guilt and Pollution of the former Sins , of which it is not yet purged as it ought to be . We have these thirty years past rather politickly than religiously kept every year the 30th of January , as the Day of the Martyrdom of King Charles the First : But it ought to be consider'd , Whether ever we have taken care to give God the Glory of his Judgments in that very thing . It was an extraordinary thing for a King to have his Head cut off , at his own Door , by his own Subjects . But however , if we have had more regard to the Dead King than to the Living God , and to his Hand and Judgments in it , that will prove such a piece of Hypocrisie , as may concern the Church of England to look to it in time , lest God by his Judgments set it out to their Shame or Confusion . And for the late K. James , if we can satisfie our selves with our Acquests , and take no care to manifest to the World the Justice of our own Proceedings in the late Revolution , certainly we ought in Gratitude to God to have given him the Glory of his Justice as well as his Mercy in it , by publick Examination and Justice upon some of the notorious Criminals . And I doubt not but the Judgments of God will reach those Prophane Politicians , who have studiously smothered and covered such Works of Secrecy and Darkness , as ought for the Glory of God to have been set in the Light , as well as obstructed Justice upon more apparent Criminals . And besides , this is a thing that does so greatly concern the King in respect of his Duty to God , that as it is a shame to all his Bishops and Doctors and Chaplains about him , if they have been all so unskilful in their own Profession , or so unfaithful to him , as that none of them hath admonished him , and endeavoured to make him sensible of the Importance of it ; so I doubt it will be imputed to the filling up of the measure . But whatever be done by the Church and the State for the preventing of any Publick Judgment or Common Calamity , there is that which may be done by Private and particular Persons , which may both help towards that , and may procure Safety and Exemption to themselves out of it : Which I shall comprize in the following Particulars . The First is , to try and examin their own ways , and turn to the Lord by Repentance and effectual Reformation of whatever is amiss , and be sure to cast out every Root of Bitterness ; leave no matter for the Fire of God's Judgments to take hold of . If we will escape Eternal Judgments , we must beware of such deadly Sins as procure them . And if we desire to escape Temporal Punishments , we must be careful , and vigilant , and circumspect to avoid and cleanse our selves from every Sin. For every Sin shall receive a just Recompense of Reward , and the Sinner shall suffer Loss , though he himself may be saved , so as by Fire . There is a Chastning of the Lord , by Weakness , and Sickness , and Death , even of those who shall not be condemned with the World ; and for that purpose that they may not ; which as we would avoid , we must carefully avoid all Sin ; or , if we fall into any , be careful speedily to cleanse our selves from it ; which is not to be done without Trouble . We must judge our selves , if we will not be judged of the Lord. We must afflict our Souls . For though it be the Blood of Christ and the Spirit of God only which can perfect our Cleansing , yet is there something to be done by us in the use of Means , and Cooperation with the Grace of God : As 1. Serious Consideration both of the Majesty , Holiness and Justice of God , and of the Evil of Sin. 2. Serious use of the Means of Humiliation , and of the External Expressions of it for the more Solemn Acknowledgment of the Sin , and the Glory of God , in the sight of Men and Angels . 3. Resolution and Actual Reformation , so as to abolish the Sin , as much as may be , by Restitution , Reparation , Satisfaction , and Practice of contrary Vertues . 4. Application to God by Supplication and Faith in our great Propitiation , with Acts of Mercy and Charity to others . Th●●● and such as these We must do through the Grace of God for our Cleansing . The next is to take great care to be of the number of those whom the good Archbishop Usher hath told us , God will hide in the Hollow of his Hand , and under the Shadow of his Wings : And to that end often peruse and ruminate upon that excellent Prophesie , and like excellent Description of Sanctification printed with it ; and study , and strive , and pray earnestly , and above all things , to have that Holy Work wrought , and indelibly imprinted in their Hearts ; and to give it growth by continual Exercise and Labour of Love for the Honour of God and Good of his Creatures , till that Noble Generous Christian Property , of exerting our Faculties for the Common Good , make us almost forget our selves , and carry us beyond all Private Respect : Which yet is no more than we see imprinted in the Nature of a poor Animal ; a fearful Hen , which will fly at a Kite and a Mastiff for the safety of her Chickens , from which she would otherwise fly as fast to save her self . What Brutes are we , who will not out of our selves for the God of our Lives , and the Centre of our Happiness ! The third is , to look out into the World ; behold and consider well the deplorable state and condition of this Nation ; and indeed , of all the Reformed Churches , by reason of the full Growth of Sin amongst them , and the Terrible Judgments of God , which threaten them , and seem so near approaching after so extraordinary a Mercy lately afforded them , and a Day of Salvation , which they seem to have neglected , without any Sense of the Duties , which such a Divine Favour and Opportunity required ; that so they may become Mourners in secret , as well for the Indignities offered to God and our Saviour , and the Abuse of a most Holy and Excellent Religion , as for the Calamities , which we have great reason to fear are coming upon them , for Just Punishment of all that Wickedness , which no Means could prevail with them to reform ; and may be the better fitted to perform their Part in a Publick Humiliation . The Fourth and Last is to do what they can for the Reformation of others , and thereby for the averting or mitigating of the Judgments of God. The Zeal of one Phinehas turned away the Wrath of God from the Children of Israel , that he did not destroy them . And besides it was imputed to him for Righteousness ; and he obtained thereby a Blessing upon himself and his Posterity , Numb ●●● 11 , 13. Psal. 106. 31. and many such , tho private Persons , 〈◊〉 even of the Lower Ranks of Men , might do much Good to the Nation ; and especially to themselves , and their own Families . This may , and must be done by these Means . 1. By well ordering their own Families , if they have any ; and that 1. By Daily Prayers in their Families ; for which purpose there are many good Books to be had , to help them who need . 2. By Religious Observance of the Lord's Day , taking care that all of their Family frequent and reverently attend to the Publick Worship of God , and employ the rest of the Day in Reading , and other Religious Employment . 3. By Instructing , Admonishing , Reproving , and Correcting such as may need or give occasion for it ; and discharging from their Service and Employment such as are incorrigibe . Of which more presently . 2. By Admonishing and Reproving their Familiar Friends and Relations , and such at they converse with , as occasion may serve or require ; Thou shalt in any wise rebuke thy Neighbour that thou bear not sin for him , Lev. 19. 17. and using their best Endeavours , that the obstinate , who will not be reformed by such means , may be punished and corrected by the Magistrates and Governors . Wherein if they may seem to lose their Labour through the Unrighteousness of those in Authority , yet their Labour will not be in vain in the Lord : And besides , if they be constant and unmoveable in the Work of the Lord , they will animate one another ; and the Importunity of many will by degrees , by God's Blessing , prevail against the Unrighteousness of such Judges . This is a Duty of greater Weight and Obligation than most Men are sensible of : And the Neglect of it hath given great Occasion to the Growth of Sin and Wickedness amongst us to that Maturity and Fulness it is come to , and to the present Unhappiness of the Nation : And therefore now under our Circumstances is it so much the more to be put in Execution with Zeal and Vigour against all ( tho they be as thy Right Hand , or thy Right Eye ) by whom the Offence cometh , they must not be spared ; thine Eye shall not pity them , neither shalt thou spare them , neither shalt thou conceal them ; so shalt thou put the Evil way from the midst of thee ; however from thy self , and deliver thine own Soul , if it cannot longer be kept off from the Nation . But could such a Spirit of Zeal be raised , but in the Despised People , it would be no little Ground of Hope still . And why should it not ? We see it in some Particulars upon occcasion ; and may see it in more , if they be but rightly informed . There is not less reason for it against Debauchery than against Popery ; it is not less injurious to our Religion , nor less dangerous to our Nation ; nay , it is believed by many Men of Learning and Knowledge of Affairs , that it is one of the Bastard Brats of Popery , and the most pernicious of all , produced by their Councils , and faustred by their Agents , that they might unman us , and expose us to the Wrath of God , and the Fury of our Enemies . All therefore who have any Zeal or Indignation against Popery , ought to turn it mightily against this . First , to resent the Abuse put upon them by the Midianites , and their own Folly and Madness so easily to be led into the Snare , as at the same time that they are so warm against the Papists , to be through want of Consideration , their very Instruments to promote their Designs for the Destruction of this Nation ; and at the same time that they profess so much Zeal for the Protestant Religion , to offer greater Indignities to it , than any Adversary possibly can : And upon such Considerations bethinking themselves well , first deliberately and resolutely with Indignatión and Zeal breaking through those Enchantments , and mending their own Manners ; in the next place give their Zeal as full Vent against Debauchery as they would against Popery ; and against all such infatuated and inchanted Tools of theirs , all debauched People , wherever they meet with them in their Debaucheries , as they would do against any Priests or Jesuites , who could never hurt us , were we not first weakned and exposed by our Sins and Wickedness . Consider how they would take it , if a Man to their Face should reproach their Father , or their Mother , their near Relation or intimate Friend , their great Benefactor , or their Master , Lord , or Prince , or declare himself ill affected to their Country ; and know , that , if they have any thing of Manhood or Generosity in them , the Indignities done to God , the Supreme Monarch of the World , and , the Father , Lord , and great Benefactor to us all , and to our most Holy and Excellent Religion , the only compleat means of all Happiness both here and hereafter , are Provocations Ten Thousand times greater and more reasonable to exert it to the utmost , and to treat all Prophane and wicked People accordingly ; that so that Impudent Prophaneness and Leudness , which at present fills all places , should not dare henceforward to appear abroad , or in our Streets . This might , for ought I know , were it well considered and encouraged , save the Nation . 3. By a general ( tho implicit ) Reproof of the corrupt Manners of the Age , and a kind of bearing Witness against them , declaring a Disallowance and Abhorrence of them , that is , by avoiding and abstaining from all Communication either with the scandalous Persons , or with the corrupt manners thereof . That we should avoid all Conversation with Evil and Scandalous Persons there are divers considerable Reasons : Because 1. It may be a Temptation to us to corrupt our Manners in divers respects . 2. It may give Advantage to the Evil Powers , which reside and rule in them , to hurt us . For there is a secret Spiritual Impression of Good or Evil in Company , such as it is , which few Men observe , or are sensible of , 3. It may be scandalous to us , if it be intimate or familiar , which is a thing we ought carefully to avoid . 4. Our Holy Religion and Profession may be affronted by them in our Presence , of which we ought also to avoid all occasions . 5. We ought to express and manifest our Resentment and Indignation against their wicked and scandalous Actions and Practices , for the Honour of our Religion , and to shame them into Repentance and Reformation : But familiar Conversation with such is an implicit deserting of our Profession , disowning of Christ , and prostituting our Religion in an unworthy Compliance , and a means to make them secure in their Evil Courses . For these and the like Reasons we ought at all times to avoid them , unless when we have any hope or design of doing good to them , but more especially under such Circumstances , lest we be Partakers in their Sin , or tainted by them ; lest we be Partakers in their Punishment , and suffer with them ; and that we may assert and vindicate the Honour of our Religion , and shame them into Repentancc and Reformation . By this means may the meanest Person many times have opportunity to give a tacit Reproof , and such as by the Blessing of God may prove very effectual , to the greatest . And every one ought to do it as they have occasion , without regard to their own worldly Interest or Benefit to be had by them , or to the Worldly Dignity of the Person , without respect of Persons . For to neglect it for Private Interest , is to prostitute Religion , and apply to the Devils Instruments , instead of dependance upon God for Supplies , ( if we really need them ) and his Blessing . And to do otherwise out of respect to any such Person , be his Degree what it will , is to prefer a wicked Creature before our Creator and Redeemer , to prefer external Temporal Honour , before real , intrinsick , and eternal , and to shew more respect to the Enemies of God , who dishonour him , and despise his Laws , than to God himself upon whom we depend . Both which , whatever Men think of them , are more wicked and prophane than I can here set out as they deserve , and are ready means to provoke God , whose Cause is thereby deserted , to desert them who do so , and leave them to have their part with such Company , with Insidels and Unbelievers . It is so in the meanest Christian , and therefore let those of higher degree look to it , how they will answer the Transgression of this Duty to God , when they are called to account for it , which may be sooner than they expect . It is that which every one ought with great Care to observe , who desires to be found faithful to God , and to be preserved in the Common Calamity by his special Favour . The meanest Servants ought to avoid such Masters and Families ; and if by mistake they fall into them , to manifest their Dissatisfaction , get leave to be gone ; and if that cannot be had , to fly with Moses into the Wilderness , rather than abide with such wicked Egyptians : Every Tradesman to despise their Custom , and every Artist , Mechanick and Labourer their Service or Employment , and all to avoid so much as to Salute them , or shew them any respect , which would be to be Partaker of their Evil Deeds : Be they who they will , who have so little Discretion , or Command of themselves , as to contemn and affront even the Laws , Government and Religion of the Nation , and all the sober People of it , they ought to be slighted and despised by the-very Footmen , Carmen , and all sorts of People ; and if they offer to draw their Sword , or injure any , to be trod in the Dirt , as the Pests of the Nation , and Instruments of all our Unhappiness ; only Magistrates , and Men in Authority , which is God's Ordinance , must not be affronted , but left to the Judgments of God , if those who have power over them will not regard it . And for the Manners of the Age , besides those gross and scandalous sins , there are divers others , which must be avoided and reformed , and cleansed , if we would endeavour to purpose to escape the Fire of God's Judgments . Such are 1. All secret Sins , secret and mean in their Commitment , and concealed from the View of Men. God will certainly find these out , and manifest his All-seeing Providence in the severe Punishment of them , if not prevented by a timely and thorough Repentance and Reformation . 2. Such as in their own Nature are not apparent and distinguishable enough to be corrected by Humane Laws , Censure or Cognizance ; which are many and various : As , Abuse of Aliments in indulgence to the Appetite , wherein a great part of the People of this plentiful Nation are guilty of Excess to their own Hurt , but especially those bruitish Epicures , who glory in their shame , and turning their Paunches into Dunghils by a modish Foolish Term , of eating Well , would recommend a beastly ravenous Action : Ease and Luxury , Sports , and Idle and Unprofitable Employments , Loss of Time , and divers great Advantages , without Benefit to others , or to themselves : Abuse of the Talents of Estates and Wealth , which ought to be employed for the Honor and Service of God , and the Good of Men , to Vain-glory and Ostentation in Apparel , Buildings , Furniture , Attendants , and such like Pomps and Vanities , which the ancient Christians solemnly renounced at their Baptism , and as carefully avoided ever after ; and , ( which doubles the Sin ) even to Emulations beyond proportion , which draw many other Mischiefs after them , to themselves , their Families , and many other , by the means next to be mentioned : Covetousness , and Ambition , and insatiable Greediness and pursuit of things of the World , and the cursed Fruits thereof , Frauds , Cheats , Exactions , Extortions , Oppressions , Breach of Trust , Faction and Treacheries against King and Country , for Pensions from Foreign Princes , and Preferments at home . 3. Such as are covered , and palliated , and patronized by Modes , Fashions , Customs of the World , and pretence of Necessity for the management and promotion of Trade , whereof divers are mentioned already in general , and need not be repeated . These , though spread over this Nation , ( to say nothing of other Protestant Countries ) are most rife and notorious in this Great City , which give great Cause to fear some special Judgment upon it . And though I have always been a Friend to it , yet I think my self obliged to bear my Testimony against the Iniquity thereof in one notorious Part , and that is Abuse of Apprentices after great Sums of Mony received with them . I my self have had no less than four Sons , as soberly Educated and as well esteemed as most , before they came to be Apprentices , and who behaved themselves afterward without any great Extravagancies , placed here to suitable Trades , with no little Pains and Charge , yet after all ruined and undone by the Iniquity and Wickedness of their Masters and their Partners . But I have seen the Judgments of God upon two of them already ; and to him I have committed my Cause with the other two . This I write upon my own sad Experience , and could say as much of my own Knowledge in the case of some others . Of which I have written heretofore in a Paper , Entituled , Relief of Apprentices , and mention it now as a Common Cause worthy of Consideration , amongst others , of the Magistrates for averting the Judgments of God from the City . And while I write this of a Case wherein I my self have been so much concerned , I cannot but be sensible of the case of some others which I often see and hear of , and in Faithfulness to God and to the State , and Charity to the poor People , take notice of it upon this occasion : And that is the Pressing of Men , and sending them out of the Realm , to Sea , or beyond Sea , by Force and Violence against their Wills. I cannot find , or learn upon Enquiry , that there is any Law or Statute , since those made in the Reign of King Charles I. are expired , for the Pressing of Mariners and Sailers , much less of Land-Men , And if there be not , I am sure it is contrary to a Principal Fundamental Right of the People , whose Goods , much less their Persons or Liberty , cannot be touched but by Order of Law and their own Consent in Parliament ; and would frustrate the principal Design and Reason of the Habeas Corpus Act , and render it ridiculous and contemptible in Cases of greatest Exigence , and most needing its Relief . The Rights of the Poor , ought to be preserved inviolable , as well as of the Greatest : And they who can be content to see their own Rights violated in the meanest of their Countrimen , while their own Persons and Estates are untouched , do not deserve to have them preserved ; and may expect that they or their Posterity may , by the just Judgment of God , be deprived of them . Nor can I see any Reason , why the Poor of the Land , who enjoy so little of it , should be frighted from their Employments , and forced from their Families , Friends , and the Trades and Labours to which they have been used , to hazard their Limbs and their Lives against their own Wills , to defend and maintain the Superfluities and Grandeur of the Rich ? Or how the Death of such in the Service being forced against their Will , tho by Law , unless they first forfeit their Right by their own ill Behaviour , can be excused from Murder in the sight of God ? Nor Lastly , How we can expect that either such should do any Great Service , or that the Blessing of God should be with us in the use of such unreasonable Means . If we enquire into the Methods of our Ancestors in such Case , we shall find them more just and reasonable , more prudent and honourable , and more prosperous and successful , when Men of Honour and Interest covenanted with the King to bring in their several Numbers , raised them among their Tenants and Neighbours , and led them themselves ; so that there was a mutual Love and Confidence between the Leaders and Soldiers . But this mode of Pressing , if I be not much mistaken , is a novel Invention , a base Project of the Authors of Ship-Mony , put on now , even while a Parliament is in being , to the Prejudice of the King , as well as of the Nation , to furnish such Officers with prest involuntary Soldiers , who have little Interest of themselves to raise Volunteers , and whom few are willing to serve under . And since it is done while a Parliament is in being , which could have given Authority for it ; it may justly be looked upon as no ordinary Abuse to the King himself , but as one of the Treacherous Policies of some Evil Persons to prejudice his Government and Cause ; make his Government offensive and suspected by the People , and his Cause seem absurd , while his Authority is abused to violate the Rights of the People , which he came to preserve , and in a Fundamental Point , and contrary to his Coronation Oath ; and thereby to justifie or excuse the Miscarriages of his Predecessor : For all this it plainly and directly tends to . It is true , there is a Necessity that Men must be had : But Necessity will not excuse Injustice to the Poor , with so great Violation of Common Right , and when without either it may be supplied . Let not such be excluded from the Service , who are able and willing to serve in their own Persons , and have Interest and Reputation to bring in Seamen and Soldier Let the Salaries , Pay and Profits of Great Officers , especially who sit at home , and are out of danger , be reduced to Moderation , and those who venture all , have a proportionable Encouragement , both by good Pay while in Service , and of Good Provision in case they be disabled , and we shall want no Men , nor need any Pressing : And let but good Discipline be exercised , as it ought to be , in respect of the Manners of Officers as well as of Soldiers and Seamen , and we shall not want God's Blessing . But to leave these things to the Consideration of the Parliament and of the City , of the Evil Manners before mentioned , those which are Secret Sins , only by Secrecy in the Commitment , and as they are concealed from Men , but otherwise are well enough known to all to be Sins , though they have not so much of Scandal as those which are openly committed ; yet may they have other Aggravations , which may equal that , and require no less Severity of judging our selves , if we would not be judged of God. As to the rest , which either in their own Nature are not so palpable , or easily discernible from what is Lawful ; or by common Opinion and Usage of the World are reputed Lawful and Harmless , nay commendable ; and some perhaps excused and Patronized in opposition to Popery , it is to be considered , 1. That some are condemned as wholly unlawful , not only by the Judgment and Practice of all the ancient Christians for many Ages , and comprehended in that ancient Solemn Renunciation required of all admitted into the Society of Christians by Baptism , viz. Of the Devil and his Works , the World and the Pomps , Glory and Vanity thereof , and the Flesh and its Lusts and Desires ; but also by the express Doctrin of the Holy Scripture , both under such General Comprehensive Names , as the Flesh , Gal. 5. 17. Lusts of the Flesh , Gal. 5. 16 : 2 Pet. 2. 18 : 2 John 2. 16. The Old Man , Eph. 4. 24. The Natural Man , I Cor. 2. 14. Desires of the Flesh , Eph. 2. 3. Works of the Flesh , Gal. 5. 19. Provision for the Flesh , Rom. 13. 14. Minding the Flesh , and the things of the Flesh , Rom. 8. 5 , 6 , 7 : Gal. 6. 8. Walking after the Flesh , 2 Cor. 10. 2 : 2 Pet. 2. 10. Minding earthly things , Phil. 3. 19 : Col. 3. 2 , 5 : James 3. 15. Being of the World , John 15. 19 : 17. 14 , 16. Love of the World , 1 John 2. 15 : 5. 19. Ja. 4. 4. Lusts of the World , Tit. 2. 12. Wisdom of the World , 1 Cor. 3. 19. The Course of the World , Eph. 2. 2. Conformity to the World , Rom. 12. 2. Inordinate Affection , and Evil Concupiscence , &c. with weighty Admonitions of their provoking the Wrath of God , and excluding from the Kingdom of God , &c. and by more particular Characters , Directions and Injunctions , as against Covetousness , which is again and again called Idolatry , and such as both brings down the Wrath of God , and excludes from Heaven ( which should make People more cautious against it than usually they are ) and divers Branches of it , as Defrauding , Exacting , Oppressing , &c. against Pride , Vain-glory , Boasting , Ostentation , Pride of Apparel , particularly that of Women , ( in whom it is more pardonable than in Men ) prohibited in very express Terms by the two chief Apostles severally , 1 Tim. 2. 9. and 1 Pet. 3. 3. and yet so agreeably , as declares it to be a resolved Point and positive Injunction , which yet we see frustrated in our Times by some , just as the Pharisees did by the Law in our Saviours time ; and against others , some of them noted before , but all too many to be here more particularly noted . 2. That there are others , which being Lawful , or more excusable at other times , are apt to be the less taken notice of , yet are not only unlawful and inexcusable at such a time as this , but greatly offensive and abominable to God , and highly provoking , as impious and Prophane , under such Circumstances , as may be perceived by the great Indignation expressed in the Prophet Isa. 22. 12. against such upon like occasion , as Iniquity , which should not be expiated till they should die for it . And indeed , as it is a terrible thing to fall into the Hands of the Living God ; so there can hardly be a greater Provocation , than such Behaviour as dectares or Implies a Contempt or Neglect , Carelesness or Unconcernedness at the Approaches or Appearance of the Judgments of God against a Nation , by any particular Person . It is very like and the ready way to fix the Decree against such a Person to be certainly involved in it . Now therefore to prevent , and avert the Judgments of God from themselves , and , as much as in them lieth , from the Nation ; all who in order thereunto desire indeed to have no Fellowship with any such Evil Manners , Customs or Fashions , and to keep themselves unspotted of the World , must apply themselves seriously to such further Means as these , viz. 1. To abstain and withdraw themselves , as much as their Circumstances will permit , from all unnecessary Diversions , Business and Imployment in and about the Matters , and Conversation with the Men , of the World ; and retiring , apply themselves to Prayer , Reading , Meditation and Watching ; and frequent the Publick Worship of God with all Reverence as often as Opportunity may be had . 2. To abstain from all Acquest of the things of the World in any unfitting manner or unreasonable measure , both which are very common ; but be content with just , and honest , and reasonable Gains , according to the real Worth , not appearance of things , reasonable Rents as Times will bear , and moderate Fees , according to the real Merit of Labour , Skill , and Time , without occasioning more Expence than needs ; and likewise , to pay to the full value of Commodities , and Desert of Labour , Skill and Time : nay , to abstain from all Pursuit of some , of Preferments , not only after the greedy and ambitious manner , and by the indirect means , which are usual ; but from all , considering more the Account , which must be given , and the Incumbrance , than the Profit and Honour ; unless out of Charity to Men , and Love to our Country , to prevent the Intrusion of Evil Men for their own Advantage , and to the Disservice of King and Country ; which is now so common as may justifie that which otherwise would be inexcusable . Out of which Case , for a Man to be well qualified and ready to serve his Country when he is called to it , is sufficient . And lastly , to abstain not only from Pursuit , but from Acceptance of others , of insignificant ( as our later Reigns have made them ) and burdensom Titles of Honour . Which Men of true Vertue and Wisdom will at no time seek ; especially when by the Prodigality of Princes they are thrown , and by the Vices of Nobility trodden in the Dirt , and made rather Badges of Flattery , Servility , Treachery , Vanity and Degeneracy , than Ensigns of Vertue , and of Merit by noble and generous Service and Atchievements , the only substantial Grounds of Honour : And Men of Great Piety will not easily accept at such a time as this . Besides , I am perswaded never any Man was made better by them , nor many who were not made some way worse ; and that the whole Nation at this time is much the worse , almost undone , and in great Danger of Ruin and Confusion by some aspiring ambitious Persons , if they be not speedily taken down : But sure I am they are unsuitable for Times of Fasting and Humiliation , when they who have them , ought in a sort to depose and lay 'em aside during such Circumstances . And since now a Publick Fast and Humiliation is appointed by the Queen to be observed Monthly , in most Devout and Solemn manner , it is but fit and necessary that the House of Lords be admonished of a Great Disrespect both to God and to the King upon the like occasion the last year ; ( though touched before in the Reflections upon the then late Action at Sea , where the unhappy state of our Clergy and Church was more fully discoursed , and therefore is spared here : ) For I believe it may concern them not only to have more regard to the Eyes of Men that are upon them , for their own Honour and Reputation , but to the all-seeing Eye of Him , who hath said , Them who honour me , I will honour ; but they who despise me shall be lightly esteemed , lest if through their Fault ( amongst the rest ) the Sun and the Moon be darkned , the Stars also fall from Heaven ; and lest he again shake Heaven and Earth as he hath formerly done , or more severely . 3. To abstain from the Use of unnecessary things of the World , as , Pleasures , Vain Delights , Plays , Pomp , State , Grandeur and Finery , &c. which are at such a time part of that Iniquity , against which we see so much Divine Indignation expressed in the Prophet . And here I must not , I ought not to forbear to take notice of that Undecent Attire of our Women upon their Heads , at any time unbefitting Women professing Godliness , but at such a time as this , when God by his Providence calls for Baldness and Sackcloth , and when they should put their Mouths in the Dust , to set up their Crests in that manner , cannot but be displeasing and abominable in the sight of God and the good Angels , as it is in the sight of many of his Faithful Servants upon Earth . And therefore I cannot but think it great Pity , that a Lady of sincere Piety and Vertue , as I hope and believe , should be betray'd , through the Unskilfulness in Divine matters of those about her , or their Unfaithfulness to her , to prostitute Majesty to such a Compliance with a vain Generation , who should rather have given the Law to them , and maintaining her ground on the part of Virtue and Gravity , which is essential to Majesty , by the Authority of so great an Example have given a tacit Reproof and Correction to their Vanity , and taught them more consideration and regard to their own Country , than to do such Honour to a Foreign Enemy , as to glory in a voluntary imitating of their Example , even in Levity and Vanity , as if they would lick up their Spittle ; an unlucky presage , that we shall at last be delivered , by the just Judgments of God , for Correction of our Error , to an involuntary Subjection to their Will and Power , whose vain Humours we are so apt to follow , if we speedily mend not our Manners . Nor may I here pass by in silence another such unhappy Miscarriage or two : As the Celebrating , or rather Profaning , of an Anniversary Solemnity , at a time which at once called for both serious Thansgiving to God , and serious Humiliation under his Mighty Hand , with a light and frothy Play ; and sullying an illustrious Consultation about matters of great seriousness and importance , when the Eyes of all the World were upon them , with unchristian excessive Drinking . These we may understand by what hath been said already , to be displeasing to God , and by the Dishonor , which soon after befell them , who had first so dishonored themselves , viz that it was permitted as a just Judgment from him . And these , as they are greater faults in Divinity , than the generality of our Divines can believe ; for they contract a Communication with the common Guilt both of the Nation at present , and of the preceding Kings and their Reigns , to say nothing of other Circumstances ; so are they greater faults in Civil Prudence , than our ordinary Statesmen and Polititians are sensible of ; for they tend greatly to weaken and abate a Mans Interest in the opinion and esteem of People , making them doubtful both of his Sincerity in Religion , and of his Prudence and Magnanimity , who will be prevailed on to be a Spectator or Actor in either . It is not Insolence or ill Will , but very Faithfulness and great good Will , which hath induced me to to write this : And such a disposition of Soul toward the Majesty of Heaven , and sense of things , as the present Circumstances require , will make them be well taken from what ever hand they come , with so much Integrity and Affection . And therefore now to return . 4. To abstain from the use even of the Necessary things of the World , as much as Nature and Decency will permit , and particularly from the Delights and Satiety of Natural Aliments ; not only from the quality of Costly and Delicious Meats and Drinks , but from such a quantity of those which are plain and simple , as perhaps the Appetite might crave . This is the only way to avoid , that Intemperance , which is not easie to be discern'd by others , but is very common , and very much impairs the Health , and shortens the Lives of many people of this Nation , of all degrees , especially of such as are not much imploy'd in hard Labour ; is of great benefit for Health , and of great Advantage for such Retirements as I have mentioned ; and is very proper and suitable for such occasions . And to this I might with like reason add and recommend an abridgment of Sleep , and use of Watching , which a spare Diet would render very easie , and conducing to Health . 5. In all Conversation with others , to be very serious and grave ; and by much Affability , Sweetness , and good Admonitions , be always endeavouring to do good to all ; never speak of Religion to recommend themselves , nor forbear through Shame , or for fear of Disparagement by it , a common , base and most dangerous Fault ; and be always ready to relieve and defend the Needy and Oppressed , and to right the Injured , as far as Means , Ability , or Interest will extend ; only with this Caution , that it be done so as may not too much interrupt or disturb the Retirement before mentioned , and the proper Imployments thereof . As this Method will redeem much Time for Retirements , so the retrenching so much Expence , may both countervail the time substracted from Business ; and help to supply what is imployed in Works of Charity ; in all which , regard must be had to peoples different Circumstances . And they who shall seriously enter upon it , and with care , diligence and constancy , keep to it , I doubt not but will find Light in Obscurity , Comfort in Affliction , Confidence and Protection in Danger , great Serenity and Satisfaction in this Life , and Eternal Happiness in a better . Which , next to the Service of our great Lord , and the Preservation of the Nation , is the only Design of this Discourse . And for the same purpose , I shall here subjoin the following ABSTRACTS , viz. 1. An Abstract of Mr. Chillingworth 's Judgment of the State of Religion in this Nation , in his time , which is much more decayed since . LET us examine our ways , and consider impartially , What the Religion of most Men is ? We are Baptized in our Infancy , that is , as I conceive , dedicated and devoted to God's service , by our Parents and the Church , as young Samuel was by his Mother Anna , and there we take a Solemn Vow , To forsake the Devil and all his works , the vain Pomp and Glory of the World , with all the covetous desires of it ; to forsake also all the carnal desires of the Flesh , and not to follow nor be led by them . This Vow we take when we be Children , and understand it not : and , how many are there , who know , and consider , and regard what they have Vowed , when they are become Men , almost as little as they did being Children . Consider the Lives , and Publick Actions of most Men of all Conditions , in Court , City , and Country , and then deny it , if you can , that those three things which we have renounced in our Baptism ; the Profits , Honours , and Pleasures of the World , are not the very Gods which divide the World amongst them ; are not served more devoutly , confided in more heartily , loved more affectionately , than the Father , Son , and Holy Ghost , in whose Name we are Baptized ? Deny , if you can , the daily and constant Imployment of all Men , to be either a violent prosecution of the vain Pomp and Glory of the World , or of the Power , Riches , and contemptible Profits of it , or of the momentary or unsatisfying Pleasures of the Flesh , or else of the more Diabolical humours of Pride , Malice , Revenge , and such like . &c. When we are come to Years capable of Instruction , many , which is lamentable to consider , are so little regarded by themselves or others , that they continue little better than Pagans , in a Common-wealth of Christians , and know little more of God , or of Christ , than if they had been bred in the Indies . A lamentable Case , and which will one Day lie heavy upon their account , which might have amended it and did not . But many , I confess , are taught to act over this Play of Religion , and learned to say , Our Father which art in Heaven ; and , I believe in God the Father Almighty : But , Where are the Men that live so , as if they did believe in earnest , that God is their Almighty Father ? Where are they that fear him , and trust him , and depend upon him only , for their whole Happiness , and Love him , and Obey him , as in reason we ought to do to an Almighty Father ? Who , if he be our Father , and we be indeed his Children , will do for us all the good he can ; and if he be Almighty , can do for us all the good he will ; and yet , how few are there , who love him with half that affection as Children usually do their Parents , or believe him with half that simplicity , or serve him with half that diligence ? And then for the Lords Prayer , the plain truth is , we lie unto God for the most part clean through it , and for want of desiring indeed , what in word we pray for , tell him to his Face as many false Tales as we make Petitions . For who shews by his endeavours , that he desires heartily that God's Name should be hallowed ; that is , holily and religiously Worshipped and Adored by all Men ? That his Kingdom should be advanced and inlarged ? That his Blessed Will should be universally Obeyed ? Who shews by his forsaking sin that he desires so much as he should do the forgiveness of it ? Nay , who doth not revenge , upon all occasions , the affronts , contempts , and injuries put upon him , and so upon the matter Curse himself , as often as he says , Forgive us our Trespasses as we forgive them that trespass against us ? How few depend upon God only for their daily Bread , viz. the good things of this Life , as upon the only giver of them , so as neither to get nor keep any of them , by any means which they know or fear to be offensive unto God ? How few desire in earnest to avoid Temptation ? Nay , who almost is there , that takes not the Devil's Office out of his Hand , and is not himself a Tempter both to himself and others ? Lastly , Who almost is there that desires heartily and above all things so much as the thing deserves , to be delivered from the greatest Evil ; Sin I mean , and the Anger of God ? &c. And this were ill enough , were it in private , but we abuse God Almighty also with our Publick and Solemn Formalities , we make the Church a Stage whereon to act our parts , and play our Pageants ; there we make a profession every Day of Confessing our Sins with humble , lowly , and obedient Hearts , and yet when we have talked after this manner , Twenty , Thirty , Forty Years together , our Hearts for the most part continue proud , as impenitent , as disobedient , as they were at the beginning . We make great Protestations , When we assemble and meet together to render thanks to God Almighty , for the benefits received at his Hands ; and if this were to be performed with words , with Hosanna's , and Hallelujahs , and Gloria Patri's , and Psalms , and Hymns , and such like outward matters , peradventure we should do it very sufficiently : But in the mean time with our Lives and Actions , we provoke the Almighty , and that to his Face , with all variety of grievous and bitter Provocations ; we do Daily and Hourly such things as we know , and he hath assured us , to be odious unto him ; and contrary to his nature ; as any thing in the World is to the nature of any Man in the World ; and all this upon poor , trifling , trivial , no Temptations : &c. Our Tongues ingeminate , and Cry aloud Hosanna , Hosanna , but the louder Voice of our Lives and Actions is , Crucifie him , Crucifie him . &c. If I should reckon up unto you , how many direct Lies every Wicked Man tells to God Almighty , as often as he says Amen , to this Form of Godliness , which our Church hath prescribed ; if I should present unto you all our acting of Piety , and playing of Humiliation , and personating of Devotion in the Psalms , the Litanies , the Collects , and generally in the whole Service , I should be infinite , &c. We profess , and indeed generally , because it is not safe to do otherwise , that we believe the Scripture to be true , and that it contains the plain and only way to infinite and eternal Happiness : But if we did generally believe what we do profess , if this were the Language of our Hearts as well as our Tongues , How comes it to pass that the Study of it is so generally neglected ? &c. Seeing therefore most of us are so strangely Careless , so grosly Negligent of it , is there not great reason to fear , that though we have Professors and Protestors in abundance ; yet the Faithful , the truly and sincerely Faithful , are , in a manner , failed from the Children of Men ? What bút this can be the cause that Men are so commonly Ignorant of so many Articles , and particular Mandates of it , which yet are as manifest in it , as if they were written with the Beams of the Sun ? for example ; How few of our Ladies and Gentlewomen , do or will understand , that a Voluptuous Life , is Damnable and prohibited to them ? Yet St. Paul faith so very plainly , She that liveth in Pleasure is dead while she liveth . &c. How few of the Gallants of our time , do or will understand , that it is not lawful for them to be as Expensive and Costly in Apparel , as their Means , or perhaps , their Credit will extend unto ? Which is to Sacrifice unto Vanity , that , which by the Law of Christ , is due unto Charity ; and yet the same St. Paul forbids plainly this Excess even to Women , — Also let Women , ( he would have said it much rather to the Men ) Array themselves in comely Apparel , with Shamefac'dness and Modesty , not with Embroidered Hair , or Gold , or Pearls , or Costly Apparel ; and to make our Ignorance the more inexcusable , the very same Rule is delivered by St. Peter also 1 Epist. 3. 3. How few Rich Men are or will be persuaded , That the Law of Christ permits them not to heap up Riches for ever , nor perpetually to add House to House , and Land to Land , though by lawful means , but requires of them thus much Charity at least , that even while they are providing for their Wives and Children , they should , out of the Increase wherewith God blesseth their Industry , allot the Poor a just and free proportion ? And when they have provided for them in a convenient manner , ( such as they themselves shall judg sufficient-and convenient in others ) that then they should give over making Purchase after Purchase , but , with the surplusage of their Revenue beyond their Expence , procure , as much as lies in them , that no Christian remain Miserably Poor , &c. Where almost are the Men that are or will be persuaded , The Gospel of Christ requires of Men Humility , like to that of little Children , and that under the highest pain of Damnation ? &c. Would it not be strange News to a great many , that not only Adultery and Fornication , but even Uncleanness and Lasciviousness ; not only Idolatry and Witchcraft , but Hatred , Variance , Emulations , Wrath , and Contentions ; not only Murthers , but Envying ; not Drunkenness only , but Revelling , are things prohibited to Christians , and such as if we forsake them not , we cannot Inherit the Kingdom of Heaven ? &c. If I should tell you , That all Bitterness and Evil speaking ( nay , such is the Modesty and Gravity which Christianity requires of us ) Foolish Talk and Jesting , are things not allowed to Christians , would not many Cry out , These are hard and strange sayings , who can hear them ? &c. To come a little nearer to the business of our Times , — They that maintain the King 's Righteous Cause with the hazard of their Lives and Fortunes , but by their Oaths and Curses , by their Drunkenness and Debauchery , by their Irreligion and Prophaneness , fight more powerfully against their Party , than by all other means they do or can fight for it ; are not , I fear , very well acquainted with any part of the Bible : But that strict Caution which properly concerns themselves in the Book of Leviticus , I much doubt they have scarce ever heard of it , When thou goest to War with thine Enemies , then take heed there be no wicked thing in thee ; not only no wickedness in the Cause thou maintainest , nor no wickedness in the means by which thou maintainest it ; but no Personal Impieties in the Persons that maintain it , &c. I cannot but fear , that the Goodness of our Cause may sink under the Burden of our Sins : And that God in his Justice , because We will not suffer his Judgments to atchieve their prime scope and intention , which is our Amendment and Reformation , may either deliver us up to the blind Zeal and Fury of our Enemies ; or else , which I rather fear , make us Instruments of his Justice each against other , and of our own Just and Deserved Confusion . 2. An Extract of a Letter from the Hague . Concerning two Sermons preached there in the French - Church , 2 / 12 Mar. 90 / 1. I Was yesterday in the French Church , where I heard two very good Sermons , and such as would have given you great satisfaction ; one was upon Jonah 1. 5. But Jonah was gon down into the sides of the ship , and he lay , and was fast asleep . The scope of what was said was to shew , That the Church was in as great a storm as ever she had been , and that greater security was never seen amongst Professors of Religion , than was to be found at this day , which threatned greater desolation than our Fathers had ever been witnesses to . The other was preached by Monsieur Arnold , who is the chief Commander of the Waldenses , as well as their Minister . There was a great Auditory , and , amongst others , the Bishop of London , Earl of Nottingham , Earl of Monmouth and Mr. Wharton : his Text was , 1 Cor. 1. 27. from thence he took occasion to tell us , that we were not to expect fine language from him , it being that which God seldom made use of for gaining the ends of the Gospel ; that he was to discourse to us of plain Truths , not valuing what should be our Censures of him , if he might approve himself to his God ; that we were not to think , that he was afraid before such an Appearance of persons of all ranks , to reprove what was amiss ; for if the King himself were present , though he would give him that respect that was due to his Character , yet he would speak the truth , as became a faithfull Servant of Christ : he did with great modesty , without mentioning of particulars , shew in general how by a few hundreds of the Waldenses , God had scattered thousands of proud enemies ; and from thence took occasion to exhort us , above all things , to make it our business to have God on our side , because it was through his chusing of them , that the foolish and weak things were able to confound the wise and strong , and withall did shew us , that we were not like persons chosen of God to confound the designs and strength of our enemies , while irreligion , vanity and debauchery did so much abound amongst us , and did particularly insist upon the vain Attire of Women ; and then , with great seriousness , did exhort us to amend our ways and doings ; assuring us ( without taking upon him , as he said , to be a Prophet ) of victory over our enemies if we did sincerely set about a Reformation . These things I thought would give you some satisfaction , as they did not a little to me , which hath made me the more particular in my relation . I forgot to tell you that all heard him with great attention , and particularly those of our Countrey , I mean Britain ; and I did observe that 〈…〉 could not withhold from tears . 3. An Abstract of Archbishop Usher 's Prediction , concerning a Great Persecution to come upon the Protestant Church , to one who supposed it might have been over in his Life time . All you have yet seen hath been but the beginning of Sorrows , to what is yet to come upon the Protestant Churches of Christ ; who will e're long fall under a Sharper Persecution than ever yet has been upon them . And therefore look ye be not found in the Outward Court , but a Worshipper in the Temple before the Altar . For Christ will measure all those who profess his Name , and call themselves his People ; and the Outward Worshippers he will leave out to be trodden down by the Gentiles . The Outward Court is the Formal Christian , whose Religion lies in performing the Outside Duties of Christianity , without having an Inward Life , and Power of Faith and Love Uniting them to Christ. And these God will leave to be trodden down and swept away by the Gentiles . But the Worshippers within the Temple and before the Altar , are those who do indeed worship God in Spirit and in Truth , whose Souls are made his Temples , and he is honoured and adored in the most inward Thoughts of their Hearts ; and they sacrifice their Lusts and vile Affections , yea , and their own Wills to him . And these God will hide in the Hollow of his Hand , and under the Shadow of his Wings . And this shall be one great Difference between this last and all the other preceding Persecutions : For in the former , the most eminent and spiritual Ministers and Christians did generally suffer most , and were most violently fallen upon ; but in this last Persecution , these shall be preserved by God as a Seed to partake of that Glory , which shall immediately follow and come upon the Church , as soon as this Storm shall be over : For as it shall be the Sharpest , so it shall be the Shortest Persecution of them all ; and shall only take away the gross Hypocrites and Formal Professors ; but the true Spiritual Believers shall be preserved till the Calamity be overpassed . To this I think very pertinent that other Excellent Passage of his concerning Sanctification , in these words . We do not well understand what Sanctification and the New Creature are . It is no less than for a Man to be brought to an intire Resignation of his Will to the Will of God ; and to live in the offering up of his Soul continually in the flames of Love , as a whole Burnt-Offering to Christ. And how little are many of those , who profess Christianity , experimentally acquainted with this Work on their Souls ! FINIS . 
A66381	----	The case of indifferent things used in the worship of God proposed and stated, by considering these questions : Qu. I. Whether things indifferent used in divine worship (or, whether there be any things indifferent in the worship of God?) : Qu. II. Whether a restraint of our liberty in the use of such indifferent things be a violation of it? Williams, John, 1636?-1709. 1683 Approx. 99 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A66381 Wing W2689 ESTC R260 12495196 ocm 12495196 62494 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66381) Transcribed from: (Early English Books Online ; image set 62494) Images scanned from microfilm: (Early English books, 1641-1700 ; 951:68) The case of indifferent things used in the worship of God proposed and stated, by considering these questions : Qu. I. Whether things indifferent used in divine worship (or, whether there be any things indifferent in the worship of God?) : Qu. II. Whether a restraint of our liberty in the use of such indifferent things be a violation of it? Williams, John, 1636?-1709. Bagshaw, Edward, 1629-1671. [2], 49, [1] p. Printed by J. Redmayne, Jun. for Fincham Gardiner ..., London : 1682/3. Attributed to John Williams. Cf. NUC pre-1956. Attributed also to Edward Bagshaw. Cf. NUC pre-1956. Reproduction of original in Huntington Library. 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God -- Worship and love -- Early works to 1800. 2005-01 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-03 Emma (Leeson) Huber Sampled and proofread 2005-03 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE CASE OF Indifferent Things Used in the WORSHIP of GOD , Proposed and Stated , by considering these QUESTIONS . Qu. I. Whether things Indifferent , though not Prescribed , may be Lawfully used in Divine Worship ? [ or , Whether there be any things Indifferent in the Worship of God ? ] Qu. II. Whether a restraint of our Liberty in the use of such Indifferent things be a violation of it ? LONDON , Printed by J. Redmayne , Jun. for Fincham Gardiner at the White Horse in Ludgate-street . 1682 / 3. Question . Q. Whether things not prescribed in the Word of God , may be Lawfully used in Divine Worship ? BEfore I proceed to the Case it self , it will be fit to consider what the things are which the Question more immediately respects . For the better understanding of which , we may observe , 1. That there are Essential parts of Divine Worship , and which are , either by Nature or Revelation , so determined , that they are in all Ages necessary : In Natural Religion , such are the Objects of it , which must be Divine ; such are the acknowledgments of Honour , and Reverence , due and peculiar to those Objects , as Prayer , &c. And in the Christian Religion , such are the Sacraments of Baptism , and the Lord's Supper . These are always to be the same in the Church . 2. There are other things relating to Divine Worship , which are arbitrary and variable , and determined according to circumstances , as Gesture , Place , &c. As to the former it 's granted by the contending Parties , that they are all already prescribed , and that nothing in that kind can be added to what is already prescribed , nor can any thing so prescribed be altered , or abolished . Nothing now can be made necessary and binding to all Persons , Places , and Ages , that was not so from the beginning of Christianity ; and nothing that was once made so by Divine Authority can be rendred void or unnecessary by any other . Therefore the Question is to be applied to the latter , and then it 's no other than , Whether things in their own nature Indifferent , though not prescribed in the Word of God , may be lawfully used in Divine Worship ? Or , Whether there be any thing Indifferent in the Worship of God ? Toward the resolution of which , I shall 1. Enquire into the Nature , and state the Notion of things Indifferent . 2. Shew that things Indifferent may be Lawfully used in Divine Worship . 3. Consider how we may know what things are Indifferent in the Worship of God. 4. How we are to Determine our selves in the use of Indifferent things so applied . 5. Shew that there is nothing required in the Worship of God in our Church , but what is either Necessary in it self , and so binding to all Christians ; or what is Indifferent , and so may be Lawfully used by them . 1. I shall enquire into the Nature , and state the Notion of things Indifferent . In doing of which we are to observe , that all things with reference to Practice are reducible to these three Heads : First , Duty . Secondly , Sin. Thirdly , Neither Duty nor Sin. Duty is either so Morally , and in its own Nature , or made so by Divine and Positive Command . Sin is so in its own Nature , or made and declared to be such by Divine and Positive Prohibition . Neither Duty nor Sin , is that which no Law , either of Nature or Revelation , hath determined ; and is usually known by the Name of Indifferent , that is , it 's of a middle Nature , partaking in it self of neither extremes , and may be indifferently used or forborn , as in Reason and Prudence shall be thought meet . Things of this kind the Apostle calls Lawful , 1 Cor. 10. 23. &c. because they are the subject of no Law , and what are therefore Lawful to us , and which without Sin we may either chuse or refuse . Thus the Apostle doth determine , Rom. 4. 15. Where no Law is there is no Transgression , that is , it can be no transgression to omit that which the Law doth not injoyn , nor to do that which it doth not forbid ; for else that would be a Duty which the Law doth not injoyn , and that would be a Sin which it doth not forbid ; which is in effect to say there is a Law where there is none , or that Duty and Sin are so without respect to any Law. But now if Duty be Duty because it 's injoyn'd , and Sin be Sin because it 's forbidden , then Indifferent is Indifferent because it 's neither injoyn'd nor forbidden . For as to make it a Duty there needs a Command , and to make it a Sin there needs a Prohibition ; so where there is neither Command nor Prohibition , it 's neither Duty nor Sin , and must be therefore Indifferent , Lawful , and Free. So that we may as well know by the Silence of the Law what is Indifferent , as we may know by its Authority what is a Duty or a Sin. And I have no more Reason to think that a Duty or a Sin which it takes no notice of ( since all Obligation ariseth from a Law ) than that not to be a Duty or a Sin which it doth : The Nature of Lawful things being as much determined so to be , by the want of such Authority , as that of Necessary is determined by it : And he that shall say that 's a Duty or a Sin which is not so made and declared by any Law , may as well say that 's no Duty or Sin which there is a Law about . To conclude , there must be a Law to make it a Transgression , and the want of a Law doth necessarily suppose it to be none , and what there is no Law for or against , remains Indifferent in it self , and Lawful to us . As for instance , suppose there should be a Dispute concerning Days set apart for the Service and Worship of God , how must this be determined but by the Law of Nature or Revelation ? and how shall we be resolved in the case , but by considering what the Law injoyns or forbids in it ? If we find it not injoyn'd , it can be of it self no Duty ; if we find it not forbidden , it can be of it self no Sin ; and consequently it 's Lawful and Indifferent , and in what we neither Sin by omitting nor observing . So the Apostle concludes , Rom. 14. 6. He that regardeth a day , regardeth it unto the Lord , and he that regardeth not the day , unto the Lord he doth not regard it ; that is , there was no Law requiring it , and so making the observation of it Necessary ; and no Law forbidding it , and so making the observation of it Sinful ; and therefore Christians were at Liberty to observe , or not to observe it as they pleas'd ; and in both they did well , if so be they had a regard to the Lord in it . 2. I shall shew that there are things Indifferent in the Worship of God , and that such things , though not prescribed , may be lawfully used in it . 'T is allowed by all that there is no Command to be expected about the Natural Circumstances of action , and which the Service cannot be celebrated without , such as Time and Place , and that these are left to humane Prudence to fix and determine . But what those Natural Circumstances are is not so universally agreed to . And if they be such as aforesaid , that is , such as the action cannot be performed without , then it will very much serve to justify most of the things in dispute , and defend our Church in the use and practice of them . For what is there almost in that kind amongst us , which is not Naturally or Morally necessary to the action , and if Time and Place fall under humane determination , because they are naturally necessary , then why not also Gesture and Habit , which Worship can no more Naturally be celebrated without , than the former ; and consequently a Surplice , or Kneeling and Standing , may be alike lawfully determined , and used , as Time for assembling together , and a Church to assemble and officiate in . And what Natural Circumstances are to a Natural action , that are Moral Circumstances to a Moral action ; and there are Moral as necessary to a Moral action , as there are Natural necessary to a Natural action . As for example , what Time and Place are to Natural , that are Method and Order to Moral and Religious acts , and can no more be separated from these than the other can be separated from the former , and therefore the Method and Order of Administration in Divine Worship ( where not otherwise determined and appointed by God ) may as well be determined by Men , as Time and Place , with respect to the nature , end , and use of the Service . So that the exception made against humane Appointments in Divine Worship , viz. ( that all but natural circumstances must have a Divine Command to legitimate their use ; and that whatever is not prescribed , is therefore prohibited ) is of no service to them that plead it ; and it remains good so far notwithstanding , that there are things Indifferent in the Worship of God , and that the outward Order and Administration of it is left to Christian Prudence And this I shall more particularly prove . 1. From the consideration of the Rules laid down in the Gospel , relating to the administration of Divine Worship which ( except what refer to the Elements , &c. in the Sacraments ) are taken from the Nature of the thing ; and so always were obliging to all Ages under the several variations and forms of Divine Worship , and will be always so to all Christians in the World , viz. such as respect Order , Decency and Edification , insisted upon , 1 Cor. 14. 26 , 40. So that we are no otherwise bound , than as bound by these measures , and where not bound by them we are free . For as in former Ages from the beginning of the World , where revelation did not interpose ( as it did under the Mosaical Dispensation ) all persons were left at liberty , and if so be they had a respect to those natural rules , might choose what ways they pleased for the regulation of Divine Worship : So when under the Gospel we have no other than those Natural rules ( except as above excepted ) the particular circumstances are as much now the matter of our free choice , as they were then , and this or that may be used and observed , as the Case requireth and Occasion serves . So that if ever there were things Indifferent in Gods Worship , and the administration of it was left to the Consideration and Prudence of Mankind , it is so still , since the Gospel keeps to those eternal Rules which even the Nature of the Thing hath invariably established , and which , if it ever was sufficient for the guiding of the Church of God in those particulars , is certainly so when the Nature of Man is improved by new helps , and so he is more capable of judging what may be sutable to that essential Worship which God hath prescribed under the Gospel , and to Him whom that Worship is directed to . But then that which confirms this , is that those Rules are also general ; and such as will in their use and end respect all People in the World. The Apostles in all their Discourses upon this subject rarely do descend to particulars , and in what they do , shew how far Custom and Charity , and the Reason of the thing ought to govern us ; as in the case of mens being Uncovered in the Worship of God , for which the Apostle doth argue not from Institution , but the Nature and Decency of it , being in token of their preheminence , and the headship they have over the Woman , &c. 1. Cor. 11. 47. But otherwise they without doubt thought it unpracticable to tye all Nations up to the same Modes and Circumstances , or if practicable that it was not worth the while , when the Worship might as well be Administred , and God as much Honoured by one as the other . Now if they did think it sufficient to prescribe only in this General way , it must needs be that the particulars of those Generals must be Indifferent , and that the chusing of one particular before the other was left to Christian Prudence . And if it should be said ( as it is ) that when the things are determined in general , the particulars are therein also vertually determined , and so are not Indifferent ; I shall content my self to reply , that by this way of arguing there would be nothing Indifferent in the World : There being nothing how Lawful and Indifferent soever in it self , but what we are limited by General Rules in the use of . As for example , all Meats are now Lawful to Christians , but yet there are General Rules by which we are determined in the use of them , such as our own Constitution , and our Quality , or Scandal given to others : But the being thus bounded by such Rules , doth not change the Nature of those Meats , and make them to be other than Indifferent . So it is in the Worship of God , for the better Administration of which there are general Rules laid down , and according to which we are to be determined in our choice of particulars , but yet the particulars notwithstanding are Indifferent , and matter of Christian Liberty , and what humane prudence is to regulate us in . All which will yet be further confirmed by considering the Nature of the things which are the Subject of those general Rules , viz , Order , Decency and Edification , which do mostly , if not altogether , depend upon variable circumstances , and may be different according to those circumstances ; sometimes this , and at other times that being subservient thereunto . As for instance , Decency doth generally depend upon Custom , and the Custom of Ages and Countries being different , Decency in one Age or Country may be and often is quite different from what it is in another . It was once comely amongst some Nations to be covered in Divine Worship , and practised both amongst the Jews in their Synagogues , as the Apostle doth insinuate , 2 Cor. 3. 14. and their own Authors do acknowledge a ; and also amongst the b Romans . But it was Comely amongst others to be Uncovered , as amongst the Grecians , c who in those Times giving Laws of Civility , and in many things of Religion too to other Nations , it became a prevailing Custom , and was , as a thing decent , introduced into the Christian Church . Thus it is also as to Edification , which doth in like manner often depend upon circumstances , and according to those circumstances the Edification of the Church in its Peace , Union , and Comfort may be promoted or hindered , and that may be for Edification in one Age or Church , which is not so in another . Thus the being covered in Divine Worship was for Edification in the Jewish Church , being used in token of Fear and Reverence , Distance and Subjection ; in allusion to which the Seraphims are represented appearng before God , after that manner , Isai. 6. 2. and in mitation of whom the Apostle pleads that Women should be vailed in Religious Assemblies , in token of Subjection and Shamefacedness , 1 Cor ▪ 11. 10. But on the contrary He doth Judge and Determin that , for the Reasons above given , it was better and more for Edification , that Men should be therein Uncovered . So the Love-feasts , and Holy-kiss of Charity were at the first thought good for Edification , and were accordingly used in Apostolical times , ( being an Excellent and Useful , Admirable and Friendly , Custom ) as thereby was signified the Universal Love and Charity that Christians ought to maintain , and which they should at all times but especially in Divine Worship be forward to express and renew : But when Disorder and Licentiousness arose from them , they were generally laid aside , and Abolished by Authority . So it was thought to be for Edification in the Primitive Church to Administer Baptism by immersion or dipping , and the Apostle doth make use of it as an excellent argument to newness of life , Rom. 6. 3 , 4. and yet notwithstanding the signification of it , and the practice of the Church for a long time , a Charitable reason hath over-ruled it , and brought in Sprinkling instead of it . Thus sitting at the Lords Supper is accounted decent by some , and for Edification , as it 's a table posture , and is a sign of our being feasted by God ; and yet in a general Synod of the Reformed Churches in Poland , &c. it was declared that forasmuch as sitting was introduced first by the Arrians ( beside the Custom used in all the Evangelical Churches throughout Europe , ) we reject it as peculiar to them ( that as they do irreverently treat Christ , so also his Sacred appointments ) and as a Ceremony less Comely and Devout , and to many very offensive . So that Order , Decency , and Edification being generally mutable things , and varying as circumstances vary , there could in the nature of the thing be only general rules prescribed , and so the particulars must be left to discretion , and to be determined by those that are best able and have Authority to judge of the circumstances , and to pick out of them those which are Indifferent , what may best serve the ends of Religion , and the honour of its institutions . 2. I shall prove that things Indifferent in themselves , though not prescribed , may be Lawfully used in Divine Worship , from the practice of our Saviour and his Apostles . Under the Law the Constitution was very exact , the Rites and Orders of it very particular , and the Observation of them punctually required . But as it was not so precise but that many things respecting the outward order were added , so some things were altered upon prudential considerations ; and by the addition or alteration of which the Authority of that Law was not conceived to be infringed , nor violated ; as it 's evident from the respect which our Saviour shewed to them , and his compliance with them . An instance of this is the Synagogual Worship ; It 's a controversy whether there was any provision made under the Law for the places themselves , the intimations of that are ( if any ) very obscure , but there are not so much as any intimations of the manner and order or parts of the Worship therein to be observed ; and yet we find such there was , Acts 15. 21. Moses being read and preached there every Sabbath day ; and that our Saviour frequently resorted to it and bore a part in it , John , 18. 20 , &c. The like temper we find him of , when he used the Cup of Charity after the manner of the Jews , in the Passover , though there was no institution for it ; and that it was as many other things , taken up and used amongst them by way of signification , and as a Testimony of entire Friendship , and Charity , Luke , 22. 17. But I conceive alteration of circumstances in the institution is much more exceptionable than the addition of such to it , and yet this was both done by them and observed by our Saviour , when there was nothing else to oblige him , but only a condescension to them in such usages and rites as were inoffensive in themselves , and what were then generally used in the Church . That the posture first required and used in the Passover was standing , the circumstances , being to be eat with Staves in their Hands and Shoes on their Feet , &c. do prove , and is affirmed by the Jews ; and it is as manifest that the Jews in the time of our Saviour , and for a long time before , did recede from it , and did eat it in the posture of discumbency ; whether it was as they looked upon themselves as settled in the possession of Canaan , which they were at the first institution Travelling towards ; or , as it 's said by the later Jews , because it was a sign of Liberty , and after the manner of Kings and Great men , is not so material , as it is that our Saviour did follow this Custom , and complied with this practice of theirs without hesitation . And thus did the Apostles when they observ'd the hours of Prayer , Acts , 3. 1. which were of humane institution as well as the Pray●rs themselves , ( for without doubt they were publick Prayers , which were used in the Temple , ) but though the place was , yet that service was of no more Authority than what was used in the Synagogues . Now if the Jews did thus institute and alter things relating to external Order and Administration , according as the case might require , and it was lawful for them so to do ( as it 's plain from the compliance of our Saviour and the Apostles with them in it ) then much more may it be supposed lawful for the Christian Church to exercise that liberty when they have no other than such general rules for their direction as they had then , without such particulars as they had . And that this is no other than a certain Truth will appear from the same liberty taken in Apostolical times in Religious Assemblies , when the Christian Church not only complied with the Jews in such Rites as they were under no Obligation , but that of Charity , to use , and which they did use because they were not forbidden , and so lawful ; ( as when St. Paul took upon him a Vow , Acts. 21. 26. ) but also had some Observances of its own , that were of a ritual nature , and as they were taken up so might be laid down upon prudential consideration . Such I account was the Washing the Disciples Feet , which was done by our Saviour in token of the Humility he was to be a president of , and would have them follow him in ; and which it seems was obferved amongst them , 1 Tim. 5. 10. and for a long time after continued in a sort in some Churches a . Such also were the Love-feasts at the Administration of the Lords Supper ; and the Holy-kiss used then amongst Christians , if not as a constant attendant upon all publick Worship , yet to be sure at Prayer b . Which and the like usages , however taken up , yet were in the Opinion of the Church no other than Indifferent , and accordingly were upon the abuse of them ( as I observed before ) discarded . From all which it appears , that there was no such thing as Prescription expected before any Rite should be introduced into the Church , or before it would be lawful for Christians to use it , but that where it was not forbidden , the Practice of the Church was to determine them ; and if Prescription had been thought necessary for every thing used in Divine Worship , which was not Natural , then certainly our Saviour and his Apostles would never have used or encouraged others to use any thing that wanted such Authority , and that was not of Divine Institution . Now if it should be objected that these usages of the Christian Church were Civil observances , and used as well out of God's Worship as in it ; and therefore what there needed no institution for , and might be lawfully used without . I answer 1. That this doth justify most of the usages contended for , and there would be nothing unlawful in using a White Garment , &c. in Divine Service , since that as a sign of Royalty and Dignity was used in Civil as well as Religious cases , and according to this Argument may therefore lawfully be used in Religious , because it was in Civil . Secondly , They must say that either a Civil observance , when used in Religious Worship , remains Civil , notwithstanding its being so applied , or that it 's Religious whilst so applied ; if the former then Kneeling or Standing in the Worship of God would be no acts of Adoration and not be Religious , because those postures are used in Civil matters ; if the latter , then it must be granted that there may be Rites used in the Worship of God and to a Religious end , which there is no Divine Prescription for . Nay Thirdly , It 's evident that these and the like were not used by the Christians as meer Civil Rites ; this I think is made evident , as to Washing the Feet , by a Learned Person a ; and not only was the kiss of Charity called the Holy-kiss in Scripture , but by the Fathers , ( notwithstanding what is b objected ) the Seal of Prayer , and the Seal of Reconciliation , and both consistent , the one as it was an attendant upon that office , the other as it was a testimony of their Charity and Reconciliation to each other in it . Fourthly , If the being Civil usages did make them which were originally so , to be lawful in or at Divine Worship , then there is nothing that is used out of Worship in Civil cases and affairs , but may be introduced into the Church ; since if it be for that reason that any usages of that kind are defended , the reason will as well defend all as one . And then the Histrionical Practices of the Church of Rome might warantably be introduced , as the rocking of a Babe in a Cradle at night , at the Nativity time ; the Harrowing of Hell at Easter , &c. Then a Maypole may be brought into the Church for Children to Dance-about and Climb up on , in sign of their desire to seek the things above ; and a stiff Straw put into the Childs Hand , for a sign of Fighting against Spiritual Enemies , as with a Spear ; And all the absurdities of that Nature charged injuriously upon our Proceedings a would return with success upon themselves : Since all these are fetched from Customs and Practices in Secular matters . Fifthly , If this be a reason to Defend the Use of Rites in the Christian Church , because they are used out of it , and in Civil cases ; then what will become of that position , before spoken of , and generally asserted by those who oppose us , that nothing is to be used in the Worship of God without Prescription , except the Natural Circumstances of Action ; for though Civil and Natural are sometimes coincident , yet they may be and often are Separated ; for Feasting and Salutation are Civil usages , but are no Natural Circumstances in Divine Worship , and which that cannot be performed without . And if these and the like were used in the Church , and applied and annexed to Divine Worship ; then the reason upon which they were introduced and used doth , wherever that reason is , justify the like Practice , and we are left still to choose and act according to the Permission and Allowance that is given us ; that is , all such things that are not forbidden are just matter of our Christian Liberty , and there is no Sin in a Prudent exercise of it . 3. I shall further prove and strengthen the Proposition , that things Indifferent , though not prescribed , may be lawfully used in Divine Worship , from the ill consequences attending the contrary ; one of which is , that if we hold all things not commanded to be prohibited , we shall find no Church or Religious Society in the World but are Guilty ; and if the doing so makes Communion with a Church unlawful , there is no Church we can hold Communion with . There are some Churches that do maintain and use such things as the Scripture expresly condemns , and do lay aside such as the Scripture requires ; as the Church of Rome , in its Worshipping Saints and Angels , and denying the Cup to the Laity , &c. And these things make it necessary for those to quit its Communion that are of it , and for those to avoid it that are not in it . But other Churches there are that are Guilty of no such Fundamental Errors and fatal miscarriages , and may so far lawfully be Communicated with . But even none of these are there , but what , either wittingly or unwittingly , do take the liberty of using what the Scripture hath no where required . It was notoriously so in the Ancient Church when some Customs did universally obtain amongst them ; as the Anniversary Solemnities of the Passion , Resurrection , and Ascension of Christ , and Descent of the Holy-Ghost , the receiving of the Lords Supper Fasting ; a the Praying toward the East b ; the Standing in their Devotions on the Lords Days , c especially from Easter to Whitsuntide ; the Dipping the Baptized thrice in Water d , & c.. Now whatever some of the Fathers might plead for any of these from Scriptures misunderstood , yet it 's plain that none of these are required in Scripture , and if so , a Person that holds it unlawful to use any thing uncommanded , and to hold Communion with a Church so using , must have separated from the Catholick Church , since ( if there be Credit to be given to the Fathers so reporting ) they all agreed in the use and practice of the things above recited . And he that held all fixed Holy-Days of Ecclesiastical Institution unlawful , and all Ceremonies not instituted by God to be prohibited , must not have Worshipped with them , who did not only thus do , but thought it unlawful , when universally Practised to do otherwise . But again as there were some Rites universally held in estimation , so there were others that were peculiar to some Churches , and that were not thought to be obliging out of that Particular Communion , as when in the Church of Rome it was the Custom to Fast on the Saturday ; and of most others to make no such distinction betwixt that and other days . a In the Church of Milain they Washed the Feet of those that were to be Baptized , but in the Church of Rome , they used it not b . Now if persons did believe such things unlawful , they could have no Communion with any particular Church , because no Church was without such Uncommanded Rites ; or if they could be so fond as to think the Rites of their own Church to be of Divine Institution , yet how could they have Communion with a Church , where the contrary Custom did prevail , as in the cases abovesaid . And as it was then , so it is now with all stated and settled Churches in the World , who do Practise against this Principle , and either expect not or are not able to find a Command for every thing established amongst them ; and that Practise with as much contrariety to each other as the Church of Rome and Milain once did . So in some Churches they receive the Lord's Supper Kneeling , in some Standing , in others Sitting . In some they Sprinkle the Child in Baptism but once , and in others thrice . Now there would be no reconciling of these one to another , and no possibility of holding Communion with them under these circumstances , or of being a Member of any Church , if we must have an institution for every thing done in the Worship of God , and that we must joyn in nothing , which has it not . As for Instance what Church is there in the World , which has not some form or forms of Prayer , and whose Service for the most part ( generally speaking ) is not made up of them ; especially that doth not use them in the Administration of the Sacraments . But now if a Person holds that whatever is not prescribed is unlawful , and that forms of Prayer are no where prescribed , then he cannot joyn with the Church so using , but while in the body of the Church by residence , he must be no Member of that Body in Communion . Nay further , if this be true , then none must hold Communion with them who are of this Opinion ; since those that pretend most to it , and urge it as a reason against Communion with us , live in contradiction to it , and do Practise and Use things which they have no more Authority , nor can give more reason for , than we do for the things they condemn , and that is , that they are lawful , expedient , and convenient . As for Example , let us consider the Sacraments , in which , if any thing , we might expect particular Prescription , because they are meer Institutions ; where do they find that the Baptized Person is necessarily to be Sprinkled ? What Command or Example have they for it , or what reason more than the reason of the thing taken from expedience and the general Practice of the Church of God in colder Climates ? And yet this is as much used amongst them that pretend to keep exactly to the Rule of Scripture , as it is amongst us that take a liberty in things Uncommanded ; but with this difference , that they do it upon the supposition of a Command , and so make it necessary , and our Church leaves it , as it is , Indifferent . Again , where do they find a Command for Sitting at the Lord's Supper , or so much as an Example ? ( For the Posture of our Saviour is left very uncertain . ) Where again do they find a Command for the necessary use of conceived Prayer , and that that , and no other , should be used in the publick Worship of God ? And that they must prove that maintain publick Forms unlawful . Where again do they find it required that an Oath is to be taken by laying the Hand on the Gospel and Kissing the Book ? which is both a Natural and Instituted part of Worship , being a Solemn Invocation of God and an Appeal to him , with an acknowledgment of his Omniscience , and Omnipresence ; his Providence and Government of the World ; his Truth and Justice to Right the Innocent and Punish the Guilty ; all which is owned and testified by Kissing that Book that God has declared this more especially in . And if we more particularly descend to those that differ from us in this point : Where do those of the Congregational way find that ever Christians were otherwise divided from Christians than by place , or that they did combine into particular Churches , so as not to be all the while reputed Members of another , and might be admitted , upon removal of place , upon the same terms that they were of that they removed from ; or indeed that they were so Members of a particular as not to be Members of any or the whole Church of Christ , upon their being Baptized ? Where do they find that Christians were gathered out of Christians , and did combine into a Society Excluding those from it that would not make a Profession of their Faith and Conversion distinct from that at Baptism ? Where do we ever read that he that was a Minister of one Church was not a Minister all the World over , as well as he that was Baptized in one was reputed a Christian and Church-Member wherever he came ? Again , where do we read that its necessary that Ministers should be alike in Authority , Power , and Jurisdiction , and that there is to be no difference in point of Order and Superiority amongst them : Or that there are to be Elders for Governing the Church , who are not Ordained to it , and are in no other State after than they were before that Service , both of which are held by the Presbyterians , strictly so called ? And if it be said these respect Government but not Worship ; I answer the case is the same , for if we are to do nothing but what is prescribed in the Worship of God , because , ( as they say ) it derogates from the Priestly Office of Christ , and doth detract from the Sufficiency of Scripture ; then I say upon the like reason , there must be nothing used in Church Government but what is prescribed , since the Kingly Office is as much concerned in this as the Priestly in the other , and the Sufficiency of Scripture in both . Lastly , Where do any of them find that position in Scripture , that there is nothing lawful in Divine Worship but what is prescribed , and that what is not Commanded is Forbidden ? And if there be no such position in Scripture , then that can no more be true than the want of such a position can render things not Commanded to be unlawful . And now I am come to that which must put an Issue one way or other to the dispute ; for if there be no such position in Scripture , either expressed in it , or to be gathered by good consequence from it , we have gain'd the point ; but if there be , then we must give it up . And this is indeed contended for . For it s Objected , That it s accounted in Scripture an hainous Crime to do things not Commanded ; as when Nadab and Abihu offered strange Fire before the Lord , which he Commanded them not , &c. From which form of expression it may be collected , that what is not Commanded is Forbidden ; and that in every thing used in Divine Worship there must be a Command to make it lawful and allowable . To this I answer that the Proposition infer'd , that all things not Commanded are Forbidden , is not true , and so it cannot be the Sence and Meaning of the Phrase ; for 1. then all things must be either Commanded or Forbidden ; and there would be nothing but what must be Commanded or Forbidden ; but I have before shewed , and it must be granted , that there are things neither Commanded nor Forbidden , which are called Indifferent . 2. if things not Commanded are Forbidden , then a thing not Commanded is alike Hainous as a thing Forbidden . And then David's Temple which he designed to Build would have been Criminal as well as Jeroboam's Dan and Bethel ; and the Feast of a Purim , like Jeroboam's Eighth Month b ; and the Synogogal Worship like the Sacrificing in Gardens c ; and the hours of Prayer d like Nadab's Strange Fire . The former of which were things Uncommanded , and the latter Forbidden ; and yet They were approved and These condemned . 2. The things , to which this Phrase not Commanded is applied , do give no encouragement to such an Inference from it ; for its constantly applied to such as are absolutely Forbidden . This was the case of Nadab and Abihu , who offered Fire not meerly Uncommanded , but what was prohibited ; which will appear , if we consider that the Word Strange when applied to matters of Worship doth signify as much as Forbidden . Thus we read of Strange Incense , that is , other than what was compounded according to the directions given for it ; which as it was to be put to no common uses , so no common perfume was to be put to the like uses with it . So we also read of Strange Vanities , which is but another Word for Graven Images ; and of Strange Gods. And after the same sort is it to be understood in the case before us , viz. for what is Forbidden . For that such was the Fire made use of by those Young Men will be further confirm'd , if we consider that there is scarcely any thing belonging to the Altar ( Setting aside the Structure of it ) of which more is said than of the Fire burning upon it . For 1. It was lighted from Heaven a . 2. It was always to be burning upon the Altar . b 3. If it was not made use of in all Sacred matters ( where Fire was to be used ) yet it was most Holy , and when Atonement was to be made by Incense , the Coals were to be taken from thence c , and therefore surely was as peculiar to those Offices as the Incense , and to be as constantly used in them , as never to be used in any other . And it will yet make it more evident if it be considered 4. That just before there is an account given of the Extraordinary way by which this Fire was lighted , for the Text saith , there came out a Fire from before the Lord , and consumed upon the Altar the Burnt-Offering , &c. and immediately follows the Relation of Nadab's miscarriage . Now for what reason are these things so closely connected , but to shew wherein they Offended . For before it was the Office of Aaron's Sons to put Fire upon the Altar , and now through Inadvertency or Presumption Attempting to do as formerly , when there had been this Declaration from Heaven to the contrary , they Suffered for it . 5. It appears further from the conformity betwixt the Punishment and the Sin ; as there came Fire from before the Lord and consumed the Burnt-Offering ; to teach them what Fire for the future to make use of : So upon their Transgression there came out Fire from the Lord and devoured them ; to teach others how Dangerous it was to do otherwise than he had Commanded . So that it seems to me to be like the case of Vzzah , when they carried the Ark in a Cart , which the Levites were to have born upon their Shoulders ; and it was not an Offering without a Command , but otherwise than Commanded , that was their Fault ; and without doubt they might with no more Offence have taken what Fire they would for their Incense , than what Wood they pleased for their Fire , if there had been no more direction about the one than the other . But to proceed in the other places of Scripture where this Phrase of not Commanded is to be met with , it s also so applied to things Forbidden ; as to what is called Abomination , which is the Worshipping of Strange Gods , the Sun , Moon and Stars , and the Host of Heaven : To the building the High Places of Topheth , and the burning their Sons and Daughters in the Fire to Baal , and causing them to pass through the Fire unto Molech . Of such and the like its said , which I Commanded them not , neither came it into my mind . And lastly it 's applied to the false Prophets , who spake Lies in the name of the Lord ; in which case the meer being not Commanded nor sent by him , is in the nature of the thing no less than a Prohibition , it being a Belying God ; though there had been no such place as , Deut. 18. 20. to forbid it . Now if so much stress was to be laid upon the Phrase , as the Objection doth suppose , and that we must take a Non-Commanding for a Prohibition , we might reasonably expect to find the Phrase otherwhere applied to things that were no otherwise Unlawful than because not Commanded ; but when it s always spoken of things plainly Prohibited , it s a sign that it s rather God's Forbidding that made them Unlawful , than his not Commanding . But it may still be said , why should then the Phrase be used at all in such matters , and why should the case be thus Represented , if not Commanded is not the same with Prohibited ? To this I answer , 1. That all things Prohibited are by consequence not Commanded ; but it follows not that all things not Commanded are Prohibited . If it was Forbidden to Offer Strange Fire , then it was a thing not Commanded ( for otherwise the same thing would be Forbidden and Commanded ) but if it had been a thing not Commanded only , it would not by being so have been any more Prohibited than the Wood that was to be burnt upon the Altar . Now it s with respect to the former that things Prohibited are call'd things not Commanded ; and not with respect to the latter . 2. Indeed the Phrase not Commanded is only a Meiosis or Softer way of speaking , when more is understood than express'd . A Figure usual in all Authors and Languages , that I know of , and what is frequently to be met with in Scripture . Thus it s given as a Character of an Hypocritical People , they chose that in which I Delighted not , which is but another Word for what was said in the verse before , their Soul Delighted in their Abominations , or Idolatries . And when the Apostle would Describe the evil state of the Gentile World , by the most Hainous and Flagitious Crimes , such as Fornication , Covetousness , Maliciousness , Envy , Murder , and what not , he saith of these , that they were things not convenient . And it is as evident that the Phrase not Commanded is of the like kind , when the things its applied to are alike Notorious and Abominable . But it s further Objected , that it s said in Scripture , ye shall not add unto the Word which I Command you , neither shall ye diminish ought from it : And that our Saviour condemning the Practices of the Scribes in this kind , concludes , In Vain do they Worship me , Teaching for Doctrines the Commandments of Men. From whence it may be collected 1. That all things not Commanded by God in his Word are additions to it . 2. That such additions are altogether unlawful . To this I reply , 1. If they mean by adding to the Word , the doing what that Forbids , and by diminishing , the neglecting of what that requires ( as the next Words do intimate , and is plainly the sense otherwhere a , when it s no sooner said , What thing soever I Command you , Observe to do it ; but it immediately follows , thou shalt not add thereto , nor diminish from it ) it s what we willingly condemn ; according to that of our Saviour , Whosoever shall break one of these least Commandments , and shall teach Men so , he shall be called least in the Kingdom of Heaven . 2. If they mean by adding the appointing somewhat else instead of what God hath appointed , as Jeroboam did the Feast of the Eighth Month ; and by diminishing , the taking away what God hath Commanded , as Ahaz did the Altar , and Laver , &c. This is what we condemn also , and do blame in the Church of Rome , whilst they feed the People with Legends instead of Scripture , and take away both that and the Cup from the Laity . 3. If they mean by adding , the adding insolent expositions to the Command , by which the end of it is frustrated . This our Saviour condemn'd in the Pharisees , Why do ye Transgress the Command of God by your tradition ? For God Commanded saying , Honour thy Father , &c. but ye say , whosoever shall say to his Father , it is a gift , &c. Thus ye have made the Commandment of God of none effect by your tradition . And this we condemn in the Church of Rome , who do defeat the Commands of God by their Doctrines of Attrition and Purgatory , &c. 4. If they mean by adding , the making of that which is not the Word of God to be of equal Authority with it ; This our Saviour condemn'd in the Pharisees , when they Taught for Doctrines the Commandments of Men , and esteem'd them as necessary to be obeyed , and to be of equal force with what was Authorized by him ; nay it seems , they had more regard to the Tradition of the Elders than the Commandment of God , as our Saviour Insinuates , verse , 2 , 3. and has been observed from their own Authors . This we also condemn in the Church of Rome , which decrees that the Apocrypha and Traditions should be received with the like Pious regard , as the Sacred Writ . 5. If by adding they mean the giving the same Efficacy to humane Institutions , as God doth to his , by making them to confer Grace upon the rightly disposed ; and by diminishing , that the Service is not complete without it . This our Saviour condemn'd in the Pharisees , when they maintained that to eat with unwashen Hands defiled a Man , verse 20. And this we condemn in the Church of Rome , in their use of Holy-Water , and Reliques and Ceremonies . Thus far we agree ; but if they proceed , and will conclude that the doing any thing not Commanded , in the Worship of God is a Sin though it have none of the ingredients in it before spoken of , we therein differ from them and upon very good reason . For therein they differ from our Saviour and his Apostles , and all Churches , as I have shewed . Therein also they depart from the notion and reason of the thing : For adding is adding to the substance , and making the thing added of the Nature of the thing it s added to ; and diminishing is diminishing from the substance , and taking away from the Nature of it ; but when the substance remains intire , as much after this humane appointment as it was before it , without Loss and Prejudice , without Debasement or Corruption , it cannot be called an addition to it , in the sence that the Scripture takes that Word in . Nay so far are we from admitting this charge , that we return it upon them , and do bring them in Criminals upon it . For those that do Forbid what the Gospel Forbids not , do as much add to it , as those that Command what the Gospel doth not Command : And if it be a Crime to Command what that Commands not , it must be so to Forbid what it Forbids not . And this is what they are Guilty of that do hold that nothing is to be used in the Worship of God but what is prescribed , for if that be not a Scripture Proposition and Truth ( as certain it is not ) then what an addition is this ? A greater surely than what they charge upon us ; for all that is Commanded amongst us , is look'd upon not as necessary but expedient ; but what is Forbid by them is Forbid as absolutely unlawful ; the latter of which alters the Nature , whereas the other only affects the circumstances of things . The second Commandment , Thou shalt not make unto thee any Graven Image , &c. is frequently made use of to prove that we must apply nothing to a Religious Use but what is Commanded ; and we are told that the sence of it is , that We must Worship God in no other way , and by no other means or Religious Rites , than what he hath prescribed . The best way to answer this is . 1. To consider what is Forbidden in this Commandment , and 2. To shew that we are not concern'd in the Prohibition . As to the former , 1. In this Command it is provided , that there be no act of Adoration given to any besides God. By this the Heathens are condemned in their Plurality of Gods , and the Church of Rome in the Veneration they give to Saints and Angels . 2. That the Honour we give to God be sutable to his Nature , and agreeable to his Will. Sutable to his Nature ; and so we are not to Worship him by Creatures , as the Sun , &c. for that is to consider him as Finite ; nor by Images and External Representations , for that is to consider him as Corporeal : Agreeable to his Will ; and so we are Forbidden all other Worship of him than what he hath appointed . It s in the last of these we are concerned , for I believe there will be no attempt to prove that there is any thing in our Worship that doth derogate from the perfections of God , and is unsutable to his Nature , further than the defects that must arise from all Worship given by Creatures to a Creator . And if we come to consider it as to what he hath revealed , there can be nothing deduced thence to prove Rites instituted by Men for the Solemnity of God's service to be Forbidden ; and which for ought I see is not attempted to be proved from this Commandment , or from Scripture else where , but by crowding such Rites into and representing them as a part of Divine Worship . This way goes one of the most industrious in this cause . Ceremonies , saith he , are External Rites of Religious Worship , as used to further Devotion , and therefore being invented by Man are of the same Nature with Images , by which and at which God is Worshipped . In which are no less than three mistakes . As 1. he makes whatever is used to further Devotion to be Religious Worship . 2. he makes it a fault in External Rites in Religious Worship that they are used to further Devotion 3. he makes External Rites taken up by Men , and used for that end to be of the same Nature with Images . If I shew that these are really mistakes I think that in doing so the whole argument taken from the 2. Commandment falls with it . 1. He mistakes , in that he makes whatever is used to further Devotion to be Religious Worship : The error of which will appear from this confideration ; that all things relating to Divine Worship are either Parts or Adjuncts of it ; Parts , as Prayer , and the Lord's Supper ; Adjuncts , as Form and Posture . Now Adjuncts are not Parts , because the Worship is intire and invariable in all the Parts of it , and remains the same though the Adjuncts vary . Prayer is Worship , whether with a Form or without ; and the Lord's Supper is Worship , whether Persons Kneel , Sit , or Stand in the receiving of it . And yet though the Adjuncts are no part of Worship , they further Devotion in it . This those that are for conceived Prayer plead for Their Practice , and this also is pleaded by those that are for a Form. This do they urge that are for Sitting at the Lord's Supper , and this they say that are for Kneeling ; so that these and the like Adjuncts do further Devotion , and are for Edification , is an argument used by both . Now if Adjuncts are not part of Worship and may be yet used to further Devotion , then the furthering Devotion by any Rite doth not in it self make that Rite so used to be Worship . I acknowledge there is False Worship as well as True ; True Worship is of Divine Institution , and False Worship is of Humane Appointment ; and becomes Worship when either Divine Institution is pretended for it , or it s used for the same special ends that God's Worship is instituted for , that is , as necessary to acceptance , or as a means of Grace . And so I confess Adjuncts may be made parts of False Worship , as many Ceremonies are in the Church of Rome ; but this is not the case with any things used in the Administration of Worship in our Church ; we plead nothing of Divine Authority to enforce them , use them not as necessary , nor as means of Grace ; after the manner we do the Word of God , and the Sacraments . 2. It s another mistake , that its charged as a fault upon Rites in Worship , that They are used to further Devotion . Without this end surely they are not to be used , or at least not to be encouraged ; for Divine Worship being the acknowledgment of God and a giving Honour to Him , should have all things about it Grave and Solemn , that may best sute it , and promote the ends for which it s used , But if Rites are used in it that have no respect to such ends , they become Vain and Trifling , neither worthy of that nor our Defence . And therefore we justly blame the Church of Rome for the Multitude of Ceremonies used in their Worship , and for such that either have no signification , or whose signification is so obscure as is not easie to be observed or traced , and that rather hinder than further Devotion . Surely it would not so well answer the end if the Hand in Swearing was laid upon another Book , as when on the Gospel ; nor if the Love-feasts at the Lord's Supper had been only as a Common Meal , without respect to Charity signified by it . 3. It s another mistake that External Rites taken up by Men , and used for the furthering Devotion are made to be of the same Nature with Images . This there is no foundation for , for the Religious use of Images is expresly contrary to the Command of God , and Forbidden , because it tends to debase God in the thoughts of those that Worship him by such mediums . But there is nothing in the use of such External Rites ( as are before spoken of ) that fall under the censure of either of these ; but that we may lawfully use them , and the use of which is not therefore at all Forbidden in the 2. Commandment . If there be not a Rule for all things belonging to the Worship of God , the Gospel would be less perfect than the Law ; and Christ would not be so Faithful as Moses , in the care of his Church , Heb. 3. 2. which is not to be supposed . The sufficiency of Scripture and Faithfulness of Christ are not to be judged of by what we fancy they should have determined , but by what they have . It s a plausiable Plea made by the Church of Rome for an Infallible Judge in matters of Faith , that by an Appeal to him all controversies would be decided , and the Peace of the Church secured . But notwithstanding all the advantages which they so hugely amplify , there is not one Word in Scripture ( which in a matter of that importance is absolutely necessary ) that doth shew that it is necessary ; or ( were it so ) who the Person or Persons are that should have this Power or Commission . And in this case we must be content to leave things as the Wisdom of God hath thought fit to leave them , and to go on in the old way of sober and amicable debate and fair reasoning to bring debates to a conclusion . Thus it is in the matter before us , the pretence is very Popular and Plausible , that , Who can better determine things Relating to the Worship of God , than God whose Worship it is ? And where may we expect to find them better determined than in his Word , which is sufficient to all the ends it was writ for ? But when we come to enquire into the case , we find no such thing done , no such care taken , no such particular directions as they had under the Law ; and therefore its certain that neither the sufficiency of Scripture , nor Faithfulness of Christ stand upon that foundation . And if we do not find the like particular prescriptions in Baptism as Circumcision ; nor in the Lord's Supper as in the Passover ; nor in Prayers as in Sacrifices ; its plain that the sufficiency of Scripture and Faithfulness of Christ do respect somewhat else , and that they are not the less for the want of them . Christ was Faithful , as Moses , To him that appointed him , in performing what belonged to him as a Mediator ( in which respect Moses was a Type of him ) and discovering to Mankind in Scripture the method and means by which they might be Sav'd ; and the sufficiency of Scripture is in being a sufficient means to that end , and putting Men into such State as will render them capable of attaining to it . And as for modes and circumstances of things they are left to the prudence of those who by the Grace and the Word of God have been converted to the Truth , and have received it in the Love of it . I have been the larger in the consideration of this principle , viz. that Nothing but what is prescribed may be lawfully used in Divine Worship , that I might relieve the consciences of those that are Insnared by it , and that cannot be so , without subjecting themselves to great inconveniences . For if nothing but what is of that Nature may be used or joyned with , and that the second Commandment doth with as much Authority Forbid the use of any thing not Commanded , as the Worshipping of Images : If Nadab's and Abihu's Strange Fire , and Vzza's touching of the Ark be examples Recorded for caution to us , and that every thing Uncommanded , is of the like Nature , attended with the like Aggravations , and alike do expose to God's Displeasure : If the use of any thing not prescribed be such an addition to the Word of God , as leaves us under the Penalty of that Text ; If any Man shall add unto these things , God shall add unto him the Plagues that are Written in this Book ; we cannot be too cautious in the Examination of what is , or what is not prescribed . But withall if this be our case , it would be more intolerable than that of the Jews . For amongst them every thing for the most part was plainly laid down , and though the particular Rites and Circumstances prescribed in their Service were many , yet they were sufficiently describ'd in their Law , and it was but consulting that , or Those whose Office and Employment it was to be well versed in it , and they might be presently inform'd , and as soon see it as the Book was laid open . This they all agreed in . But it is not so under the Gospel , and there is no greater proof of it than the several schemes drawn up for Discipline , and Order , by those that have been of that Opinion and made some attempts to describe them . And then when things are thus dark and obscure , so hard to trace and discover , that it has thus perplexed and baffled those that have made it their business to bring these things within Scripture Rules , how perplexed must they be that are not skilled in it : And ( as I have above shewed ) must all their Days live in the Communion , its likely , of no Church ; since though a Church should have nothing in it but what is prescribed , yet it would take up a great deal of time to examine , and more to be satisfied that all in it is prescribed . 3. I shall consider , How we may know what things are Indifferent in the Worship of God ? I may answer , to this that we may know what is Indifferent in the Worship of God by the same Rule that we may know what is Indifferent out of Worship , that is , if the thing to be enquired after be neither required nor Forbidden : For the Nature of Indifferency is always the same , and what it is in one kind or instance , it is in all ; and if the want of a Law to Require or Forbid doth make a thing Indifferent in Natural or Civil matters , it doth also the same in Religious : And in things Forbidden by Humane Authority , the not being required in Scripture ; and in things required by Humane Authority the not being Forbidden in Scripture is a Rule we may safely determine the case , and judge of the Lawfulness and Indifferency of things in Divine Worship by . But I confess the Question requires a more particular Answer , because things in their Nature Lawful and Indifferent , may yet , in their use and application , become unlawful . As it is in Civil cases and Secular matters , to be Covered or Uncovered is a thing in it self Indifferent ; but to be Covered in the presence of such of our Betters , as Custom and Law have made it our Duty to stand bare before , would be unlawful , and it would be no excuse for such an Omission and Contempt , that the thing is in it self Indifferent . And then much more will this hold where the case is of an higher Nature ; as it is in the Worship of God , where things in themselves Indifferent may become Ridiculous , Absurd and Profane , and argue rather contempt of God than reverence for him in the Persons using them . Again , the things may , though Grave and Pertinent , yet be so numerous that they may obscure and oppress the Service , and confound and distract the Mind that should attend to the Observation of them ; and so for one reason or another are not to be allowed in the Solemnities of Religion . Therefore in Answer to the Question , I shall add , 1. That things Indifferent are so called from their general Nature , and not as if in practice and use , and all manner of cases , they always were so , and never unlawful ; for that they may be by Accident and Circumstance ; being lawful unlawful , expedient or inexpedient , as they are used and applied . 2. I observe that there are several Laws which things Indifferent do respect ; and that may be Required or Forbidden by one Law , which is not Forbidden or Required by another ; and that may be Indifferent in one State which is Unlawful in another , and by passing out of one into the other may cease to be Indifferent , and therefore when we say things are Indifferent , we must understand of what Rank they are , and what Law they do respect ; As for example , Humane Conversation , and Religious Worship are different Ranks to which things are referred ; and therefore what may be Indifferent in Conversation may be unlawful in Worship . Thus to Enterchange Discourse about Common Affairs is a thing lawful in it self , and useful in its place ; but when practised in the Church and in the midst of Religious Solemnities is Criminal . This distinction of Ranks and States of things is useful and necessary to be observed , and which if observed would have prevented the objection made by some , that if a Church or Authority may Command Indifferent things , then they may require us to Pray Standing upon the head , &c. for that though Indifferent in another case is not in that , as being unsutable to it . 3. Therefore we must come to some Rules in Divine Worship , by which we may know what things in their Nature Indifferent , are therein also Indifferent , and may be lawfully used : It being not enough to plead they are Indifferent in themselves ( as some unwarily do ) and therefore presently they may be used ; For by the same reason a Person may Spit in anothers Face , may keep on his Hat before the King , &c. the Spitting and being Covered being in their Nature Indifferent . But now as there are certain Rules which we are to respect in Common and Civil Conversation , and which even in that case do tye us up in the use of things otherwise Indifferent : So it is as reasonable , and must be much more allowed that there are some Rules of the like Nature which we must have a regard to in the Administration of Divine Worship . And as in Common matters , the Nature of the thing ; in actions the end ; in Conversation the circumstances are to be heeded , viz. Time , Place , Persons ; as when , where , before whom we are Covered or Uncovered , &c. So in Sacred matters ; the Nature of the thing , in the Decency and Solemnity of the Worship ; the end for which it was appointed , in the Edification of the Church ; and the Peace , Glory , and Security of that , in its Order are to be respected . And according to these Rules and the circumstances of things , are we to Judge of the Indifferency , Lawfulness , or Expediency of things used in the Service of God ; and as they do make for or against , and do approach to or recede from these Characters , so they are to be rejected or observed , and the more or less esteemed . But yet we are not come to a conclusion , for 1. These are general Rules , and so the particulars are not so easily pointed to . 2. Decency , and Edification , and Order are ( as was observed before ) Variable and Uncertain , and depend upon Circumstances , and so in their Nature not easily determined . And , 3. Persons have very different Opinions about what is Decent , Edifying , and Orderly ; as in the Apostles time in the Church of Rome some were for , and others against the Observation of Days ; and in the Church of Corinth , some doubtless were for being Covered , others for being Uncovered in Divine Worship . And therefore there is somewhat further requisite to give Satisfaction in the point ; and by which we may be able to Judge what is Decent , Edifying , and Orderly ; as well as we are by what is Decent , &c. to Determine what is fit to be used in Religious Worship . And this we may be help'd in by considering , 1. That some things make so Eminently for , or are so Notoriously opposite to these Rules , that Common Reason will be able forthwith to Judge of them , and to declare for or against them . So when the Love-feasts , and the Lord's Supper were appointed for the testifying and increase of mutual Charity ; if one took his Supper before another , it was to make it rather a private Meal than a Religious Feast , and so was a Notorious Breach of Order and Christian Fellowship . So a Tumultuous speaking of many together is less for Edification , and hath more of Confusion than the Orderly speaking of one by one . And Service in an Unknown Tongue doth less conduce to Edification than when it is in a Language Vulgarly known and Understood ; this is a case that Reason as well as the Apostle doth Determine to our Hands , and which Mankind would with one consent soon agree to , were it not for a certain Church in the World that carries those of its Communion , against Sense , Reason , and Nature , for its own advantage . 2. But there are other things which are not so Clear and Evident , and so the case needs further consideration . For the clearing of which we may observe , 1. That we are not so much to Judge of Decency , Order , and Edification asunder , as together ; these having a mutual Relation to and dependance upon each other . So it s well observed by St. Chrysostom , That nothing doth so much Edify , as Order , Peace and Love : And the Apostle when he had reproved the Disorders of their Service in the Church of Corinth concludes it , Let all things be done to Edifying . The not observing of this is the occasion of very great Mistakes in this matter ; For Persons when they would Judge of Edification consider presently what they conceive doth most improve them in Knowledge or any particular Grace ; and having no further consideration , for the sake of this throw down the Bounds of publick Order and bring all into Confusion ; and for Edifying ( as they apprehend ) themselves do Disturb if not Destroy the Church of God , and render the means used in it ineffectual to themselves and others . Thus again they Judge of what is Decent , and Indecent ; and conclude that there is no Indecency in Sitting , suppose at the Sacrament , or the Prayers ; but they mistake in such a conception , whilest what is against publick Order and Practice , is for that reason Indecent , were there no other reason to make it so . So that if we would Judge aright of either of these we must Judge of them together ; and as Order alone is not enough to make a thing Decent which is in it self Indecent ; so Decency or particular Edification is not enough to recommend that which is not to be Introduced or Obtained without the Disturbance and Overthrow of publick Order and Peace . 2. When the case is not apparent , we should rather Judge by what is contrary than by what is agreeable to those Rules . We know better what things are not than what they are : And if Christians should never agree to any thing in the External Administration of Divine Worship till they agree in the notion of Decency , Order , and Edification ; or till they can prove that the things used , or required to be used in a Church , do exactly agree to the Notion and Definition of it ; Worship must never be Administred , or the greater part of Christians must Exclude themselves from it . And yet this must be done before it can be positively said ( unless in things very manifest ) that this is Decent , or that is Orderly , &c. These things as I have said are variable , and depend upon Circumstances ; and so Persons must needs be Wonderfully Confounded if they come to Niceties and insist upon them . And therefore as we better know what is Indecent than Decent , Disorderly than Orderly , against than for Edification , so it s better to take the course abovesaid in Judging about it . As for instance , if we would enquire into the Decency of the Posture to be used in the Lord's Supper , or the Edification that may arise from it ; some will say its best to receive it in the Posture frequently used in the Devotions of the ancient Church of Standing or Incurvation ; others would choose Sitting , as the dissenting Parties amongst us , and some Forreign Churches ; others be for the Posture of Kneeling used in ours and many more , and all with some shew of reason . In these different cases it may not perhaps be so easy for a Person ( Educated in a different way from what is Practised and Prescribed ) to Judge of the Decency or Edification ; but if he find it not Indecent , or Destructive of Piety , and of the ends for which the Ordinance was Instituted , he is therewith to satisfy himself . St. Austin puts a like case and gives the like answer . Some Churches Fast on the Saturday , because Christ's Body was then in the Grave , and he in a State of Humiliation . Others do Eat on the Saturday , both because that Day God Rested from his Work , and Christ Rested in the Grave . And how in such a case to Determine our selves , both in Opinion and Practice , that Father thus directs , If saith he , what is injoyned be not against Faith , or good Manners , it is to be accounted Indifferent . And I may add , if it be not Indecent , Disorderly and Destructive of Piety , its lawful . 3. If the case be not apparent , and we cannot easily find out how the things used and injoyned in a Church are Decent , &c. we are to consider that we are in , or Obliged to be of a Church , and that these things do respect such a Society ; and therefore are to be Cautious how we Condemn this or that for Indecent , Confused , and Inexpedient , when we see Christians agreeing in the Practice of them , and such whom for other things we cannot Condemn . When we find if we argue against it , they argue for it , and produce Experience against Experience , and Reason against Reason , and that we have a whole Church against our particular conceptions of things of this Nature ; we should be apt to think the Fault may be in our selves , and that it s for want of Understanding and Insight , for want of Use and Tryal , and by Reason of some Prejudices or Prepossessions that we thus differ in our Judgment from them . We see what little things do Determin Men ordinarily in these matters ; how addicted some are to their own Ways and Customs , and forward to Like or Condemn according to their Education , which doth form their conceptions and fix their inclinations ; how Prone again others are to Novelty and Innovation . So St. Austin observes , some warmly contend for an usage , because its the Custom of their own Church ; as if they come , suppose into another Place where Lent is observed without any Relaxation , they however refuse to Fast , because it s not so done in their Country . There are others again do like , and are bent upon a particular Rite or Usage , Because , saith he , they observ'd this in their Travels abroad , and so a Person is for it , as perhaps he would be thought so much the more Learned and Considerable , as he is distant or doth disagree from what is observed at home . Now when Persons are Prone thus to Judge upon such little Reasons , and may mistake in their Judgment , and do Judge against a Church ( which they have no other Reason against ) it would become them to think again ; and to think that the case perhaps requires only time or use to wear off their Prejudices , and that by these ways they may as effectually be reconciled to the things Practised in a Church , as they are to the Civil Usages and the Habits of a Nation , which at the first they looked upon in their kind as Indecent and Inexpedient , as they can do of the Usages of a Church in theirs . As suppose the Dispute should be about Forms of Prayer , or the use of responsals in it , we see that Decency , Order , and Edification are pleaded by the Parties contending for and against , but when a Person considers that whatever Opinion he therein hath , yet if he be against them , he is at the same time against all formed Churches in the World , he may conclude safely that there is a Decency , Order , and Expediency in the Publick use of them ; and as St. Austin saith of a Christian living in Rome where they fasted upon the Saturday that such a one should not so praise a Christian City for it , as to Condemn the Christian World that was against it ; so we should not be so Zealous against a Practice , as to Condemn those that are for it , and be so addicted to our own Opinion as to set that against a Community and a Church , nay against all Churches whatsoever . This will give us reason to suspect its a Zeal without Knowledge when we presume to set our Judgment , Reason , and Experience , against the Judgment , Reason and Experience of the Christian World. Which brings to the Fourth General . 4. How are we to determine our selves in the use of Indifferent things with respect to the Worship of God ? For resolution of which , we are to consider our selves in a threefold Capacity . 1. As particular Persons , solitary and alone . 2. As we are in Ordinary and Civil Conversation . 3. As we are Members of a Publick Society or Church . In the first capacity , every Christian may chuse and act as he pleaseth ; and all Lawful things remain to him , as they are in their own Nature , Free. He may eat this or that ; chuse this day or another , and set it apart for the Service of God and his own soul. In this state , where there is no Law of man to require , he may forbear to use what is Indifferent ; where there is no Law to forbid , he may freely use it . In the second capacity , as in Conversation with others , he is to have a regard to them , and to use his Liberty so as shall be less to the prejudice , and more to the benefit of those he converses with . So saith the Apostle , all things are lawful for me , but all things are not expedient ; all things are lawful for me , but all things Edify not . In this capacity Men are still in their own Power ; and whilst it s no Sin they may safely act , and where it s no Sin they may forbear in complyance with those that are not yet advanced to the same Maturity of Judgement with themselves ; as the Apostle did , Though saith he , I be free from all Men , yet have I made my self Servant unto all , that I might gain the more . And unto the Jews I became a Jew , &c. In such a case the strong should not despise , affront , or discourage the weak ; nor the weak censure and condemn the strong . In the third Capacity , as we are Members of a Church and Religious Society , so the use of Indifferent things comes under further consideration , since then the Practice of a Church and the Commands of Authority are to be respected . And as what we may lawfully do when alone , we are not to do in Conversation , because of Offence : So what we may allowably do when alone or in Conversation , we must not do in Society , if Forbidden by the Laws and Customs of it . For the same reason ( if there was no more ) that Restrains or Determines us in Conversation , is as much more forcible in Society , as the Peace and Welfare of the whole is to be preferred before that of a part ; And if the not grieving a Brother , or endangering his Soul makes it reasonable , just , and necessary to forego our Liberty , and to Restrain our selves in the exercise of it , then much more is the Peace of a Church ( upon which the present Welfare of the whole , and the Future Welfare of many depend ) a sufficient reason for so doing , and to Oblige us to act or not to act accordingly . The Apostle saith , Let every one of us please his Neighbour for his good ▪ to Edification , that is , to his Improvement in Knowledge or Grace , or Christian Piety , and the promoting of Christian Concord and Charity : Now Edification is eminently so with respect to the whole , as the Church is the House of God , and every Christian one of the living Stones of which that Spiritual building is compacted ; and so he is to consider himself , as well as he is to be considered , as a part of it , and to study what may be for the Edification of the whole , as well as the good of any particular Member of it . And how is that but by promoting Love , Peace , and Order , and taking Care to Preserve it ? So we find Edification Opposed to Destruction , to Confusion , to Disputacity and Licentiousness : And on the contrary , we find Peace and Edifying , Comfort and Edification , Union and Edification joyned together , as the one doth promote the other . And therefore as the Good and Edification of the whole is to be always in our Eye , so it s the Rule by which we ought to act in all things lawful ; and to that end should comply with its Customs , observe its Directions , and Obey its Orders , without Reluctancy ▪ and Opposition . Thus the Apostle resolves the case , Writing about publick Order and the Custom newly taken up of Worshipping Uncovered , if any Man seem , or have a mind to be , contentious , we have no such Custom , neither the Churches of God ; looking upon that as sufficient to put an end to all Contentions and Debates ; that whatever might be Plausibly urged against it , from the Jewish Practice , and the Representation even of Angels adoring after that manner ; and from the reason of the thing as a signification of Shame and Reverence ; or from the Practice of Idolators that did many of them Worship Uncovered ; yet he peremptorily concludes , We have no such Custom , &c. The Peace of the Church is to a Peaceable Mind sufficient to put an end to all Disputes about it ; and the Peace of the Church depending upon the Observation of its Customs , that is infinitely to be preferred before Scrupulosity and Niceness , or a meer inclination to a contrary Practice . For in publick cases a Man is not to go his own way , or to have his own mind , for that would bring in Confusion ( one Man having as much a right as another . ) There must be somewhat Established , some Common Order and Bond of Union ; and if Confusion is before such Establishment , then to break that Establishment , would bring in Confusion ; and where that is likely to ensue it is not worth the while for the trial of a new experiment to decry and throw down what is already Established or Used in a Church , because we think better of another ; for saith a Grave Author , and well Skill'd in these matters , The very change of a Custom though it may happen to profit , yet doth disturb by its Novelty . Publick Peace is worth all new Offers ( if the Church is Disquieted and its Peace Endangered by them ) though in themselves better ; and it is better to labour under the infirmity of publick Order than the mischief of being without it , or , what is next to that , the trial of some Form , seemingly of a better Cast and Mould that hath not yet been experimented . I say it again , Infirmity in a Church is better than Confusion , or Destruction which is the Consequent of it : And I had rather choose that as I would a House , to have one with some Faults , rather than to have none at all ; And if I cannot have them mended ( when tolerable ) I think my self bound not only to bear with them , but to do all I can for its preservation though with them , and to observe all things that are lawful for its suppore and encouragement . In doing thus I serve God , and his Church , my own Soul and the Souls of others , promote Religion and Charity in the World ; For God is not the Author of Confusion but of Peace in all the Churches of the Saints . In things which neither we nor the Worship are the worse for , but the Church the better for observing , Peace and Order is far to be prefer'd before Niceties : And certainly neither we nor the Service of God can be the worse for what God hath concluded nothing in . What the Gospel looks at is the Main and Essential parts of Religion in Doctrine , Worship and Practice . And if these be Secured , we are under no Obligation to contend for or against the modes and circumstances of things further than the Churches Order and Peace is concerned in them . So the Apostle , Let not your Good be Evil spoken of : For the Kingdom of God is not Meat and Drink , but Righteousness , Peace , and Joy in the Holy-Ghost ; the promoting Love and Charity , and substantiul Righteousnes . He that in these things Serveth Christ is acceptable to God , and approved of Men. The Beauty of the Kings Daughter is within , saith St. Austin , and all its observations are but its vesture , which though various in different Churches , are no prejudice to the Common Faith , nor to him that useth them . And therefore what he and his Mother received from St. Ambrose , and looked upon as a Divine Oracle , is worthy to be recommended to all , That in all things not contrary to Truth and good Manners , it becometh a Good and Prudent Christian to Practise according to the Custom of the Church where he comes , if he will not be a Scandal to them , nor have them to be a Scandal to him . And if the Custom and Practice of a Church should be thus taken into consideration by a Good Man , then certainly much more ought it so to be , when that is Established , and is made a Law , and is backed by Authority : For then to stand in Opposition is not only an Offence but an Affront ; and to insist upon the Gratifying our own Inclination against publick Order , is to contend whether we or our Superiours shall Govern , whether our Will or the publick Good and Order must take place And what can be the Issue of such a temper but the distraction if not Dissolution of Government ; which as it cannot be without Governed as well as Governours , so cannot be preserved without the submission of the Governed in all lawful things to the Governours ; and the permitting them to choose and determine in things of that kind as they shall see meet . It s pleaded That there should be a Liberty left to Christians in things Vndetermined in Scripture , and such things indeed there are that Christians may have a Liberty in and yet hold Communion , as in Posture , &c. ( though Decency would plead for Uniformity in those things also ) but there are other things , which they must agree in , or else there can be no publick Worship or Christian Communion , which yet they differ in as much as the other . As now whether Worship is to be celebrated with or without a Form ; whether the Lord's Supper is to be received in the Morning or Evening ; whether Prayers should be long or short , &c. Now unless one of these disagreeing Parties doth Yield to the other or there be a Power in Superiours and Guides to determine for them , and they are to submit to them in it , there will be nothing but confusion . And why Superiours may not then Command and why Inferiours are not to obey in all things of the like kind ; In Posture or Habit , as well as the time ( above specified ) and Forms , I understand not . To conclude this , if we find any thing required or generally practised in a Church , that is not Forbidden in Scripture ; or any thing Omitted or Forbidden in a Church , that is not required in Scripture ; we may and ought to act or to forbear as they that are of its Communion do generally act or forbear , or the Laws of that Communion require ; and in such things are to be determined by the publick Voice of the Communion , that is , Authority , Custom , or the Majority . But to this it will be said , If we are thus to be determined in our Practice , then where is our Christian Liberty , which being only in different things , if we are restrained in the use of them , we are also restrained in our Liberty , which yet the Apostle exhorts Christians to stand fast in . 1. This is no argument to those that say there is nothing Indifferent in the Worship of God ; for then there is nothing in it matter of Christian Liberty ; 2. A restraint of our Liberty , or receding from it is , of it self , no violation of it . All persons grant this in the latter , and the most scrupulous are apt to plead that the Strong ought to bear with the Weak , and to give no Offence to them by indulging themselves in that Liberty which others are afraid to take . But now if a Person may recede from his Liberty , and is bound so to do in the case of Scandal , and yet his Liberty be not thereby infringed , why may it not be also little infringed , when restrained by others ? How can it be supposed , that there should be so vast a difference betwixt restraint and restraint , and that he that is restrained by Authority should have his Liberty prejudiced , and yet he that is restrained By anothers Conscience ( as the Apostle saith ) should keep it intire ? And if it should be said this is Occasional , but the other is perpetuated by the Order , perhaps , of a Church . I answer , that all Orders about Indifferent things are but temporary , and are only intended to bind so long as they are for the good of the Community . And if they are for continuance that alters not the case ; For though the Apostle knew his own Liberty and where there was Just Reason could insist upon it , yet he did not suppose that could be damnified , though for his whole life it was restrain'd . For thus he resolves , If meat make my Brother to offend , I will eat no flesh while the World standeth , which certainly he would not have condescended to , if such a practice was not reconcileable to his Exhortation of standing fast in that Liberty , &c. 3. Therefore to find out the tendency of his Exhortation , its fit to understand what Christian Liberty is , and that is truly no other than the Liberty which Mankind naturally had , before it was restrain'd by particular Institution ; and which is call'd Christian Liberty in opposition to the Jews which had it not under their Law , but were restrain'd from the practice and use of things , otherwise and in themselves Lawful , by severe Prohibitions . Now as all the World was then divided into Jews and Gentiles , so the Liberty which the Jews were before denied , was call'd Christian , because by the coming of Christ , all these former restraints were taken off , and all the World , both Jews and Gentiles did enjoy it . And therefore when the Apostle doth exhort them to stand fast in it , it was , as the Scope of the Epistle doth shew , to warn them against returning to that Jewish state , and against those who held it necessary for both Jew and Gentile still to observe all the Rites and Orders of it . Now if the Usages of a Church were of the same kind , or had the same tendency , or were alike necessarily impos'd as those of the Mosaical Law , then Christians would be concerned in the Apostles Exhortation ; but where these reasons are not , our Liberty is not at all prejudiced by compliance with them . As long I say , as they are neither peccant in their Nature , nor End , nor Number , they are not unlawful to us , nor is our Liberty injured in the use of them . And so I am brought to the last General , which is , V. That there is nothing required in our Church , which is not either a duty in it self , and so necessary to all Christians , or else what is indifferent , and so may be lawfully used by them . By things required , I mean , such as are used in the Communion and Service of our Church , and imposed upon the Lay-members of it ( for these are the things my Subject doth more especially respect . ) This is a Subject too Copious for me to follow through all the particulars of it ; and indeed it will be needless for me to enlarge upon it , if the foundation I have laid be good , and the Rules before given are fit measures for us to Judge of the lawfulness , or unlawfulness of things by ; for by these we shall soon bring the Cause to an Issue . I think there is nothing to be charged upon our Church for being defective in any Essential part of Divine Worship● ( as the Church of Rome is in its Half-Communion ) nor of any practice that is apparently inconsistent with , or that doth defeat the ends of any Institution ( as the same Church doth offend by having its Service in an unknown Tongue , and in the multitude of its Ceremonies ) . I think it will be acknowledged , that the Word of God is sincerely and freely Preached , the Sacraments intirely and truly Administred , the Prayers for matter inoffensive and good . And therefore the matter in dispute is about the Ministration of our Worship , and the manner of its performance ; and I think the things of that kind Objected against , refer either to Time , or Forms , or Gesture . To Times , such are Festivals , or Days set apart for Divine Service ; to Forms such are our Prayers , and the Administration of our Sacraments ; to Gestures , as Standing up at the Creed or Gospels , and Kneeling at the Lords Supper . But now all these are either Natural or Moral Circumstances of Action , and which , as I have shew'd , are inseparable from it . Of the former kind are Days and Gestures ; of the latter are Forms of Administration , and so upon the reasons before given may be lawfully determined and used . Again , these are not forbidden by any Law , either expresly , or consequentially , and have nothing that is indecent , disorderly , or unedifying in them ; and which if any should engage his own opinion and experience in , he would be answered in the like kind , and have the opinions and experience of Thousands that live in the practise of these , to contradict him . And if there be nothing of this kind apparent , or what can be plainly prov'd , ( as I am apt to believe there cannot ) then the Proposition I have laid down needs no further proof . But if at last it must issue in things inexpedient to Christians , or an unlawfulness in the Imposure ; are either of these fit to be insisted upon , when the peace of one of the best Churches in the World is broken by it , a lamentable Schism kept up , and our Religion brought into imminent hazard by both ? Alas how near have we been to ruin , and I wish I had no reason to say , how near are we to it , considering the indefatigable industry , the united endeavours , the matchless policy of those that contrive and desire it ! Can we think that we are safe , as long as there is such an abiding reason to make us suspect it , and that our divisions are both fomented , and made use of by them to destroy us ? And if this be our danger , and Union as necessary as desirable , shall we yet make the breach wider , or irreparable by an obstinate contention ? God forbid ! O pray for the peace of Jerusalem , they shall prosper that love thee : Let peace be within thy Walls , and prosperity within thy Palaces . Amen . THE END . Books Printed by Fincham Gardiner . A Continuation and Vindication of the Defence of Dr. Stillingfleet's Unreasonableness of Separation , in Answer to Mr. Baxter , and Mr. Lob , &c. Considerations of present use , considering the Danger Resulting from the Change of our Church-Government . 1. A Perswasive to Communion with the Church of England . 2. A Resolution of some Cases of Conscience , which Respect Church-Communion . 3. The Case of indifferent things , used in the Worship of God , Proposed and Stated by considering these Questions , &c. 4. A Discourse about Edification . 5. The Resolution of this Case of Conscience , Whether the Church of England's Symbolizing so far as it doth with the Church of Rome , makes it unlawful to hold Communion with the Church of England ? 6. A Letter to Anonymus , in Answer to his Three Letters to Dr. Sherlock about Church-Communion . 7. Certain Cases of Conscience resolved , concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship . In two parts . 8. The Case of Mixt Communion . Whether it be Lawful to separate from a Church upon the Account of promiscuous Congregations , and Mixt Communions ? 9. An Answer to the Dissenters Objections against the Common Prayers , and some other Parts of Divine Service Prescribed in the Liturgy of the Church of England . 10. The Case of Kneeling at the Holy Sacrament , Stated and Resolved , &c. The first Part. Notes, typically marginal, from the original text Notes for div A66381-e130 a Lightf . Hor. Hebr. in 1 Cor. 11. 4. b Plut. Probl. Rom. c Macrob. Saturn . l. 3. c. 6. Chrysost. and Theophyl . in 1 Cor. 11. 17. Tertul. Apol. c. 39. de orat . l. 6. Concil . Laod. c. 28. &c. Synod . Petricov . conclus . 4. An. 1578. Philo. de Sacrif . Able , &c. Lightf . Hor. Matth. c. 26. 20. a Ambros. Tom. 4. l. 3. de Sacrament . c. 1. b Tertul. de orat . c. 1 ▪ 4. Ames . Fresh Suit , l. 2. Sect. 23. &c. p. 334. Casaub. Exercit . 16. c. 73. a Buxtorf . Exercit. Hist. Sacr. Coenae b Ames . ibid ▪ p. 342. n. XXX . a Ames . ibid. l. 1. c. 3. p. 17. a Aug. Epis. 118. Januar. b Basil. de Spir. S. c. 27. c Aug. Epis. 119. Januar. d Ambros. lib. 2. de Sacrament . c. 7. a Aug. Epist. 118. b Ambros. l. 3. de Sacrament . c. 1. Object . I. Levit. 10. 1 , &c. Answ. I. a Esth. 9. 27. b 1 King. 12. 32 , 33. c Isai. 65. 3. d Act. 3. 1. Exod. 30. ● . Ver. 34. Ch. 37. 29. Jer. 8. 19. a Lev. 9. 24. b Ch. 6. 12. c Lev. 16. 12. 46. Lev. 9. 24. Lev. 1. 7. 1 Chron. 13. 7. 10. Ch. 15. 2. Deut. 17. 3. 4. Jer. 7. 31. Ch. 19. 5. Ch. 32. 35. Jer. 29. 22 , 23. Isai. 66. 3. 4. Ch. 65. 3 , 12. Rom. 1. 28 , 29. Object . II. Deut. 4. 2. Matth. 15. 9. Answer . Deut. 4. 4 , 6. a Deut. 12. 32. Matth. 5. 19. 2 King. 16. 14 , 17. Matth. 15. 3. Con. Trid. Sess. 4. Decr. 1. Object . III. Answer . Ames . Fresh Suit , part . 2. sect . 2. command . p. 228. Object . IV. Answer . Rev. 22. 18. 1 Cor. 11. 20 , 21. 1 Cor. 14. 16 , 17. 26 , 27. Chrys. in 1 Cor. Ch. 14. 40. 1 Cor. 14. 26. Epist. 118. Epist. 118. Epist. 86. Casulano . 1 Cor. 10. 2 1 Cor. 9. 19. &c. Rom. 15. 2. 1 Pet. 2. 5. 2 Cor. 10. 8. 1 Cor. 14 26. 1 Tim. 1. 4. Rom. 14. 19. 1 Thes. 5. 11. Eph. 4. 12. 16. ● Cor. 11. 16. Aug. Epist. 118. 1 Cor. 14. 33. Rom. 14. 16. Aug. Epist. 86. Epist. 118. & 86. Object . Gal 5. ● . Answer . 1 Cor. 10. 29. 1 Cor. 8. 13. 
A76775	----	The black and terrible vvarning piece: or, a scourge to Englands rebellion. Truly representing, the horrible iniquity of the times; the dangerous proceedings of the ranters, and the holding of no Resurrection by the shakers, in Yorkshire and elsewhere. With the several judgements of the most high and eternal Lord God, upon all usurpers, who deny His law, and His truth; and the manner how 130 children were taken away by the devil, and never seen no more; and divers others taken, rent, torn, and cast up and down from room to room, by strange and dreadfull spirits, appearing in the shapes of, a black boar, a roaring lyon, an English statesman, and a Roman fryer. Extracted out of the elaborate works of Bishop Hall, and Sir Kenelm Digby; and published for general satisfaction, to all Christian princes, states, and common-wealths in Europe. Hall, George, 1612?-1668. This text is an enriched version of the TCP digital transcription A76775 of text R207217 in the English Short Title Catalog (Thomason E721_7). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 14 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A76775 Wing B3039 Thomason E721_7 ESTC R207217 99866285 99866285 166763 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A76775) Transcribed from: (Early English Books Online ; image set 166763) Images scanned from microfilm: (Thomason Tracts ; 111:E721[7]) The black and terrible vvarning piece: or, a scourge to Englands rebellion. Truly representing, the horrible iniquity of the times; the dangerous proceedings of the ranters, and the holding of no Resurrection by the shakers, in Yorkshire and elsewhere. With the several judgements of the most high and eternal Lord God, upon all usurpers, who deny His law, and His truth; and the manner how 130 children were taken away by the devil, and never seen no more; and divers others taken, rent, torn, and cast up and down from room to room, by strange and dreadfull spirits, appearing in the shapes of, a black boar, a roaring lyon, an English statesman, and a Roman fryer. Extracted out of the elaborate works of Bishop Hall, and Sir Kenelm Digby; and published for general satisfaction, to all Christian princes, states, and common-wealths in Europe. Hall, George, 1612?-1668. Digby, Kenelm, Sir, 1603-1665. [2], 6 p. printed for George Horton, London : 1653. Annotation on Thomason copy: "Nou. 29.". Reproduction of the original in the British Library. eng God -- Wrath -- Early works to 1800. Ranters -- Early works to 1800. Great Britain -- History -- Puritian Revolution, 1642-1600 -- Early works to 1800. A76775 R207217 (Thomason E721_7). civilwar no The black and terrible vvarning piece: or, a scourge to Englands rebellion.: Truly representing, the horrible iniquity of the times; the da Hall, George 1653 2527 6 0 0 0 0 0 24 C The rate of 24 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2008-03 TCP Assigned for keying and markup 2008-05 SPi Global Keyed and coded from ProQuest page images 2008-06 Mona Logarbo Sampled and proofread 2008-06 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion The Black and Terrible VVARNING PIECE : OR , A SCOURGE TO Englands Rebellion . Truly Representing , The horrible Iniquity of the Times ; the dangerous Proceedings of the Ranters , and the holding of no Resurrection by the Shakers , in Yorkshire and elsewhere . With the several Judgements of the most High and Eternal Lord God , upon all Usurpers , who deny His Law , and His Truth ; and the manner how 130 Children were taken away by the Devil , and never seen no more ; and divers others taken , rent , torn , and cast up and down from Room to Room , by strange and dreadfull Spirits , appearing in the shapes of , A Black Boar , A Roaring Lyon , An English Statesman , And a Roman Fryer . EXtracted out of the elaborate Works of Bishop Hall , and Sir Kenelm Digby ; And published for general satisfaction , to all Christian Princes , States , and Common-wealths in Europe . LONDON : Printed for George Horton , 1653. The Black and Terrible WARNING PIECE AMongst the rest of the strange and Infidel opinions , sprung up in these our tottering and staggering times , there is a generation most erroniously c●ept within the bounds of this Nation , who hold themselves to be above Ordinances , and that they have walked through all dispensations ; denying the sacred Scriptures , the Resurrection of the Saints ; and like the sons of Perdition , contemn all Gospel promises , and Christian priviledges , saying , that there is no God ▪ no Divel , no Heaven , no● Hell , and that the soul is mortal : denying likewise , that the Son of God commeth with recovering Grace , and discoveries and tenders of a spiritual and eternal Happinesse and Glory . But to confute them of their Errors and to evince and make forth unto the world , that there is a God , we need look no further , then Iustin Martirs Sermon ad Gentes , proving the unity of the Godhead out of the Heathens themselves , Orpheus , the Sybils , Sophocles , Homer , Plato , Pythagoras , &c. Nay further , hear what Seneca saith , if the Dev●ll be so diligent as to deceive men of eternal Happinesse , and bring them to unspeakable misery , then sure there is such a happinesse and misery ; and the former being true , ergo the latter : for saith he , as the joys of heaven are beyond our conceiving ; so also are the pains of Hell ; everlasting torment is unconceivable torment . Alas ! doth it not plainly tell us that there is a Divell , labouring to deprive man of his Happinesse , when men are drawn to commit such monstrous sins ? Such cruelty as the Romans used to the Jews at the taking of Jerusalem , so many thousand Christians so barbarously murthered ; such bloudy actions as those of Nero , Sylla , Calligula , Messala , Caracalla , the Roman Pontiffs , the French massacre , the Gun powder plot , the Spanish Inquisition , and their murthering of 50 millions of Indians in 42 years , according to the testimony of Acosta their Jesuite . Men invading their own neighbours and brethren , with an unquenchable thirst after their bloud , and meerly because of their strictnesse in the common professed Religion , as the late cruel wars in England have declared . As touching the clear and frequent discovery of the verity of the Scriptures ( though many deformed Creatures in stead of reformed Christians , in this latter Age , say , they are needless , and deny the Authority thereof ) it is the Word of God , as great Chamier calleth i● , who likeneth it to the Revelations made to the Prophets and Apostles . And , indeed , of what exceeding great necessity is it , to the salvation of all true Beleevers , to be soundly perswaded of the truth of Scripture ? As Gods own veracity is the prime Foundation of our Faith , from which particular Axioms receive their verity : so the Scripture is the principal foundation quod patefactionem , Revealing to us , what is of God , without which Revelation , it is impossible to beleeve . Therefore should not the foundation be both surely and firmly laid , the Superstructure cannot be firm , where the foundation is sandy ; neither can the affections and actions of any be sound or strong , where their Beleef is unsound or infirm . Again , Learned Mr. Pemble saith , That the loose and unsetled Faith of many in these times , in denying the Scripture , and eternal Rest , proceeds from the fiery Darts and forcible Engines of Satan . And whereas many of them deny , that the Soul of man remaineth and liveth after Death , because they see nothing go from him but his breath ; it is undeniable , but that the Saints do ascend to the most Highest Throne : And this every true Beleever ought to apply unto himself implicitely , Though many in this Age are grown to that impiety , that they laugh at all that is said of another Life , and say , that there is no such thing as a Devil , &c. But famous Zanchy affirmeth , that it is as clear as the Sun , that the Air is full of Devils ; because , besides Gods Word , experience it self doth teach it , and sundry arguments we shall here recite to maintain it ; to wit , Luther affirmed of himself , that at Coburge he oftimes had an Apparition of burning Torches , the sight whereof did so affright him , that he was near swooning : Also in his own Garden the Devil appeared to him in the likenesse of a black Boar ; but then hs made light of it . Sozomen , in his Ecclesiastical History , writes of Apelles a Smith , famous in Aegypt for working Miracles , who in the night , while he was at work , was tempted to uncleanness by the Devil , appearing in the shape of a beautifull Woman . And learned Cyprian saith , that one like a glorious young man ( being the Apparition of a good Angel ) stood by one of his fellow Presbyters at his death , as he was afraid , and praying against death , and said to him , Are you afraid to suffer ? Are you afraid to go forth ? What shall I do with you ? As chiding him for his lothness to suffer death for Chr●st . Yea , Godly , sober Melancton affirms , that he had seen strange sights and Apparition , and many credible persons of his acquaintance have told him , that they have not onely seen them , but had much talk with spirits : Among the rest he mentions one of his Aunts , who sitting sad at the fire after the death of her Husband , there appeared one unto her in the likeness of her Husband , and another like a Franciscan Frier : The former told her , that he was her Husband , and came to tell her somewhat ; which was , that she must hire some Priests to say certain Masses for him , which he earnestly besought her : Then he took her by the hand , promising to do her no harm ; yet his hand so burned hers , that it remained black ever after , and so they vanished away . Lavater also himself , who hath writ a book wholly of Apparitions , a Learned , Godly , Protestant Divine , tells us , That it was then an undeniable thing , confirmed by the testimonnies of many honest and credible persons , that sometime by night , and sometime by day , they have both seen and heard such things ; and that some going to bed , had their cloaths plucked off them ; others heard somewhat lying down in the bed with them , others heard it walking in the chamber by them ; saying , they were the souls of such or such persons lately departed , that they were in grievous torments ; and if so many Masses were but said for them , or so many Pilgrimages undertaken to the shrine of some Saint , they should be delivered ; these things with many such more , saith pious Lavater , were then frequently and undoubtedly done , and that where the doors were fast locked , and the room searched , that there could be no deceit . So Sleidan relateth the story of Crescentius the Popes Legate , feared into a deadly sickness by a fearfull Apparition in his Chamber . Most credible and Godly Writers tell us , That on the twentieth day of June , in the year of our Lord 1484. many Blasphemous and abominable wretches ( holding the same Tenents with the Ranters , Shakers , &c. of our times ) met together in great numbers , both Men , Women , and Children at a Town called Hammel in Germany , where they acted the Scene of Sathan , reviling and Blaspheming , nay threatning the Almighty and Omnipotent God : And not content with this , set their Children , to the number of 130. on a high place within half a mile of the aforesaid Town , to dare and defie the Lord of all spirits . But mark the Judgement that befel them in a moment : while they were belching forth these Diabolical Imprecations , the Lord thundred Vengeance upon them , the said 130 Children being carried away by the Devil in a flame of fire , and were never seen again . But I need say no more of this ; there is enough written already , not onely by Cirogna , Delus , Paracelsus , and others of suspected credit ; but also by godly and faithfull Writers , as Lavater Agricola , Moynus , and many others . Zanchy thinks , it is the very substance of Devils that enters men , and that they have bodies more subtile then the Air , by which they enter . But if any doubt whether there be any such thing , credible History , and late experience may sufficiently satisfie him ; for in need , the History of the dispossession of the Devil out of many persons together , in a room in Lancashire , at the prayers of some godly Ministers , is very famous . Luther thought that all Phrenetick persons , and Ideots , and all bereaved of their Understanding had Devils , notwithstanding Physitians might ease them by remedies . And indeed the presence of the Devil may consist with the presence of a disease , and evil humor , and with the efficacy of Means . Sauls melancholy Devil would be gone when David played on the Harp. So that learned Physitians think , that the Devil is frequently mixed with such distempers , and hath a main hand in many of their symptomes . Forestus mentioneth a Country man that being cast into melancholly through discontent at some injuries that he had received , the Divel appeared unto him in the likenesse of a man , and perswaded him to make away himself rather then to bear such indignities ; and to that end advised him to send for Arsenick to poison himself . But the Apothecary would not let him have it , except he would bring one to promise that he should not abuse it ; whereupon the Divel went with him as his Voucher , and so he took a dram , but though it tormented him , yet it did not presently kill him ; wherefore the Devil brought him afterward a rope , and after that a knife to have destroied himself ; at which sight the man being affrighted was most miraculously recovered unto his right mind again . And lastly , to prove that man hath a future happiness or misery , is drawn from the argument of the Devils compact with Witches . It cannot be onely his design , of hurting their bodies that maketh him enter into these contracts with them ; for that he might procure by other means as likely . It is a childish thing to conceit that the Devil cares so much for a few drops of their bloud , is not the bloud of a beast or other creature as sweet ? neither can it be onely the acknowledgement of his power that he aims at ; nor a meer desire of being honoured or worshipped in the world , as Porphirius and other Pagans have thought : for he is most truly served , where he is least discerned , and most abhorred , when he most appears . His Apparitions are so powerfull to convince the Ranters of our times , who believe not that there is either God , or Devill , or Heaven , or Hell , that I am perswaded he would far rather keep out of sight , and that for the most part he is constrained by GOD to appear against his will . So that by these attempts of Sathan , to deceive and destroy souls , it is evident , That there is an estate of Happiness or misery to every man after this life . See Sir Kenelm Digby , of the Immortality of the Soul : And Mr. Ross his Philosophical Touchstone , in Answer to it . And indeed , all those Arguments which every Common Play Book , and Philosopher almost can afford you , to prove the immortality of the Soul , will also serve to prove the point in hand . But many can apprehend these Arguments from sense , who cannot yet reach , and will not be convinced by other Demonstrations : As Temptations , Apparitions , Possessions dispossessions , and Witches , are most excellent means to convince a Ranting Sadduce , that there are Angels and Spirits ; so also by consequence , that there is a Resurrection , and eternal Life . From whence , be pleased to observe , how long did the most learned Philosophers study , before they could know those few , rude , imperfect notions , which some of them did attain to , concerning Eternity ? They were gray with age and study , before they could come to know that which a Child of seven years old may now know by the benefit of Scripture . FINIS . 
A84836	----	A vvarning to all in this proud city called London to call them to repentance least the wrath of the Lord break out against them; this is the day of your visitation if you will own it. Fox, George, 1624-1691. This text is an enriched version of the TCP digital transcription A84836 of text R211903 in the English Short Title Catalog (Thomason 669.f.17[82]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A84836 Wing F1982 Thomason 669.f.17[82] ESTC R211903 99870575 99870575 163329 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A84836) Transcribed from: (Early English Books Online ; image set 163329) Images scanned from microfilm: (Thomason Tracts ; 246:669f17[82]) A vvarning to all in this proud city called London to call them to repentance least the wrath of the Lord break out against them; this is the day of your visitation if you will own it. Fox, George, 1624-1691. 1 sheet ([1] p.) s.n., [London : 1654] Signed at end: George Fox. Imprint from Wing. Annotation on Thomason copy: "march. 30. 1654". Reproduction of the original in the British Library. eng God -- Wrath -- Early works to 1800. London (England) -- History -- Prophecies -- Early works to 1800. A84836 R211903 (Thomason 669.f.17[82]). civilwar no A vvarning to all in this proud city called London to call them to repentance, least the wrath of the Lord break out against them; this is t Fox, George 1654 709 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 Mona Logarbo Sampled and proofread 2007-10 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A VVARNING TO All in this proud City called London to call them to Repentance , least the Wrath of the Lord break out against them ; this is the day of your visitation if you will own it . VVO unto thee O London , ( so called by name ) who hast made a profession of Christ ; but hast cleared thy self from Christ , who lives in the affections of lusts , for who are Christs have Crucified the flesh , with the affections and lusts ; your pride stinks before the Lord , your glory and renown must wither : plagues , wo and misery , and vengeance from God , is coming upon you all , you proud and lofty ones , who have been the Adversaries of God , your profession stinks before the Lord , pride and hardheartedness abounds , cruelty and oppression grows & abounds in your Streets , and such are you that would know meanings to the Scriptures , and cries for meanings , meanings , and which lives in your conceivings , which must be scattered from the Lord God , and from the Life which gave forth the Scriptures , for you have here cleared your selves from the life which was in them which gave forth the Scriptures , for the Life which gave forth the Scriptures , hews down pride and oppression , and envious ones , and lusts hardheartedness , which thy streets are ful of : And O London thou art full of Inventions , and full of Images and Image-makers , Pictures , glassed hoods , vails , and round atire like the Moon ; let the Life which gave forth the Scriptures search thee , and Judg thee , and bring thee under Conedmnation , for these things art thou guilty of , O how doth all excess abound , and pride and lusts , and filthiness , which stinks before the Lord God , and the smell of it is come up amongst his children , Plagues , plagues , plagues , is to be poured upon thee ; how beautiful art thou in thy colours , and in thy changeable suits of Apparrel , and thy dainty dishes , Dives like , who was turned into Hell ; the Life which gave forth the Scriptures , shall Judg thee Eternally , and the Life it lyes upon thee Judging thee : Over all the heads of the wicked , heads of the oppressors , heads of the proud , the Devil is King ; wo is pronounced from the Life of God upon thee , who hath drawn out his Sword , to hew thee to peices , and to thresh thee ; to scatter you all as chaff with the wind , to burn you as stubble with the fire , The Mouth of the Lord hath spoken it ; this is the portion of all the wicked . To the just and them that fear the Lord I say , come out of her ways lest you be consumed with her , that you may give Judgment upon the Whore , that sits upon so many waters , least you be partakers of her plagues , hearken to God and hear him ; for the Rod of God is over you , and you must come under it , for your Whoredom and for your pride and oppression , and hypocrisie and desembling , the Lord will find you all out , for his Mighty day is coming , to all your consciences I speak ; which hath been convinced but hath not repented , torment , torment , the fire is kindled , wo unto you all ; plotters to do mischief , who are not single to God : Wo unto you all stubborn hard hearted ones , the Life which gave forth the Scriptures lyes upon thee , Judging thee , and this is the Word of the Lord to you all , to that in all your consciences I speak , which will witness me , and condemn you , who live in these wicked practises . March .30 . 1654 George Fox . 
A67750	----	An experimental index of the heart in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with religion, being a most happie and providential conference between two friends (after the ones heart was changed) the which may both provoke and incourage all sorts of sinners to read the same, that (in the least) love themselves : drawn up and published for the good of all / by R. Younge ... ; add this as a second part to those three fundamental principles of Christian religion, intituled, A short and sure way to grace and salvation. Younge, Richard. This text is an enriched version of the TCP digital transcription A67750 of text R7768 in the English Short Title Catalog (Wing Y154). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 62 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67750 Wing Y154 ESTC R7768 12381018 ocm 12381018 60747 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67750) Transcribed from: (Early English Books Online ; image set 60747) Images scanned from microfilm: (Early English books, 1641-1700 ; 907:22) An experimental index of the heart in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with religion, being a most happie and providential conference between two friends (after the ones heart was changed) the which may both provoke and incourage all sorts of sinners to read the same, that (in the least) love themselves : drawn up and published for the good of all / by R. Younge ... ; add this as a second part to those three fundamental principles of Christian religion, intituled, A short and sure way to grace and salvation. Younge, Richard. 16 p. Sold onely by James Crump ... and by Henry Cripps ..., [London] : 1658. Reproduction of original in Union Theological Seminary Library, New York. Caption title. Imprint taken from colophon. eng God -- Goodness -- Early works to 1800. Sin -- Early works to 1800. A67750 R7768 (Wing Y154). civilwar no An experimental index of the heart: in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with re Younge, Richard 1658 11040 143 0 0 0 0 0 130 F The rate of 130 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-12 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion AN Experimental INDEX Of The HEART : In which ( as in a Looking-glass ) both Profane and Civil men may see enough , to make them in love with Religion . Being a most happie and providential Conference between two Friends : ( after the ones heart was changed ; ) the which may both provoke and incourage all sorts of Sinners to read the same , that ( in the least ) love themselves . Drawn up and published for the good of all . By R. YOUNGE of Roxwell in Essex , Florilegus . Add this as a Second Part to those Three Fundamental Principles of Christian Religion ; Intituled , A short and sure way to Grace and Salvation . Sect. XXVII . ALoose Libertine , meeting with his Friend that had lately been a Formal Christian ; he greets him as followeth : SIR ! me thinks I have observed in you a strange alteration , since our last meeting at Middleburrough : nor onely in your behaviour , company , and converse ; but even in your countenance : What is the matter , if I may bee so bold ? Convert . Truly Sir , you are not at all mistaken , nor am I unwilling to acquaint you with the cause ; if you can affoard to hear it . Soon after my return into England , I was carried by a friend to hear a Sermon : where the Minister so represented the very thoughts , secrets , and deceitfulnesse of my heart unto my conscience ; that I could not but say of him , as the Woman of Samaria once spake of our Saviour : He hath told me all things that ever I did . Which made me conclude with that Unbeliever , 1 Cor. 14. 24 , 25. That God was in him of a truth : nor could he ever have so done , if he were not of God . As the Young-man in the Gospel reasoned with the Pharisees , touching Jesus when he had opened his eies , that had been blinde from his birth , Joh. 9. 32 , 33. Whereupon I could have no peace nor rest , untill I had further comm●●ed with him about my estate ; for I found my self in a lost condition touching Eternity : It faring with me as it did with those Jews , Acts 2. when Peter by his searching Sermon , had convinced them that Christ , whom t●ey had by wicked hands crucified and slain , was the onely Son of God , and Lord of glory , ver. 36. 37. And having had the happinesse to enjoy the benefit of his ●●ge advice as I stood in need thereof ; ( God having given him the tongue of the learn●d , to administer a word in season to them that are wea●y , Is● . 50. 4. ) I blesse God , his word and Spirit hath wrought in me such a change and strange alteration , ●hat it hath opened mine eies that were 〈◊〉 before , inclined my will to obedience , which before was rebelli●us , softned my heart , sanctified and quite changed my ●ffections : so that I now love that good which before I hated , and hate that evil which before I loved ; and 〈◊〉 deli●●ted with ●hose holy exercises , which heretofore did most displease me ; and am displeased wi●h ●hose vain pl●as●●es and filt●●e sins which in times p●st did most delight me . Which is such a mercie , that no tongue ●s able to expresse ! For till that hour I went on in the broad way , and worlds road to destruction , without any mist ust ; whereas now God hath been pleased to take me into his Kingdom of grace here , and w●l never leave me , untill he hath brought mee to his Kingdome of glory hereafter . Loose Libertine . What you speak makes me wonder : for I ever he●d you the compleatest man of my acquaintance ; just in all your dealings , temperate and civil in your depo●tment ; yea , I have never seen you exceed in the least , nor heard you swear an Oath , ●xc●pt faith and troth , and that ve●y rarely . Besides , you have been a good Protestant , and gone to Church all your daies . Convert . What you speak , none that know me can contradict ; nor could they ever accuse me of any scandalous crime , or unjust act ▪ Yea , I had the same thoughts of my self ; and should any one have told me formerly , that I was such a great sinner , such a Devil incarnate as I was ! I should have replied as Hazael did to the Prophet , ( telling him of the abominable wickedness he would e're long commit ) What am I a D● , &c. 2 Kings 8. 12 , 13. And no wonder , for as every man in his natural condition , is stark blind to spiritual objects , 1 Cor. 2. 14. so the heart of man is deceitful above all things : even so deceitful , that none but God alone can know it , as the Prophet shews , Jer. 17. 10. But because this is a truth that transcends your belief , and because it may be of singular use to you also , to know the same : I will give you a short character of my former condition ; the which done , I doubt not but you will assent unto what I have ●itherto said , or shall further relate . Sect. XXVIII . First touching my knowledge , ( I mean saving knowledge , without which the soul cannot be good , as wise Solomon witnesseth , Prov. 19. 2. ) it was such , ( though I thought my self wiser then to make scruple of , or perplex my self about matters of Religion , as do the religious : even as the King of Tyrus thought himself wiser then Daniel , Ezek. 28. 3. ) that spiritual things were mostly represented to my understanding false , and clean contrary to what they are indeed . Like corporal things in a Looking-glass , wherein those that are on the right hand seem to be on the left , and those that are on the left hand seem to be on the right . As it fared with Saint Paul , while he was in his natural condition , Acts 26. 9. which made me think and call evil , good ; and good , evil ; bitter , sweet ; and sweet , bitter ; to justifie the wicked , & condemn the just , as the Prophet complains , Isa. 5. 20 , 23. As for instance , I most sottishly thought , that I both loved , and served God as I ought ; yea , I should have taken it in four scorn , if any one had questioned the same : when indeed I was a Traitor to God , and took up arms against all that worshipped him in Spirit and in truth . I was so far from loving and serving him , that I hated those that did it ; and that for their so doing , I could also hear him blasphemed , reproached , and dishonored , without being once stirred or moved at it . I loved him dearly , but I could never affoard to speak a word for him ; and likewise his Children intirely , but instead of justifying them , or speaking in their defence when I heard them scoft , scorned & abused by wicked & ungodly men ; all my delight was to jeer at , flight and slander them where ever I came . I more feared the Magistrate , then I feared God ; and more regarded the blasts of men's breath , then the fire of God's wrath . I chose rather to disobey God , then to displease great ones ; and feared more the worlds scorns , then his anger . And the like of Christ that died for me ; a strong argument that I loved Christ , when I hated all that resembled him in holiness . Yea , I so hated holiness , that I most bitterly hated men for being holy : insomuch that my blood would rise at the sight of a good man , as some stomachs will rise at the fight of sweet-meats . I was a Christian in name , but I could scoffe at a Christian indeed ; I could honour the dead Saints in a formal profession , while I worried the living Saints in a cruel persecution . I condemned all for Roundheads , that had more Religion then a Heathen ; or knowledg of heavenly things , then a child in the womb hath of the things of this life ; or conscience , then an Atheist ; or care of his soul , then a Beast . I had alwaies the basest thoughts of the best men : making ill constructions of whatsoever they did or spake : as the Scribes and Pharisees dealt by our Saviour . Sect. XXIX . As , O what a poor slave did I hold the man of a tender conscience to be ! yea , how did I applaud my self for being zeallesse , and fearlesse ; together with my great discretion , and moderation : when I saw this man vexed for his zeal , that other hated for his knowledg , a third persecuted for the profession of his Faith , &c. For ( being like Cain , Ishmael , Eliab , Michol , Pharaoh , and Festus , I thought their Religion Puritanisme , their conscience of sin , hypocrisie ; their profession , ●issimul●tion their prudence , policie ; their faith and confidence , presumption ; their zeal of God's glory , to be p●ide and ma●ice ; their obedience to God's laws , rebellion to P●iaces ; their execution of ju●ice , cruelty , &c. If they were any thing devou● or forward to admonish others , ●hat so they might pluck them out of the fi●e ; I conceived them to be besides themselvs : as our Saviour was though● to be by his Kinsfolk , and Saint Paul by Festus , Mark 3 ▪ 1. John 10. 20. Acts 26. 24. 1 Cor. 1. 18. My religion was to oppose the power of religion ; and my knowledge of the truth , to know how to argue against the truth . I never affected Christs Ambassadors , that preached the glad tidings of salvation , but had a spleen against them ; yea , I hated a Minister , for being a Minister ; especially , if a god●y and zeal●us one , that sp●ke home to my conscience , and told me of my sins ; much more if he would not admit me to the Lord's ●able without trial and examination : yea , then like Ahab to Eliah , I became his enemy , and hated him ever after ; would impeach his credit , and detain from him his dues . And are not all these strong evidences , tha● I loved and served God , and my Redeemer as I ought ? But to make it more manifest , what a rare Christian I was . I thought my self a Believer ; yea , I could boast of a strong faith , when yet I fell short of the very Divels in believing : for they believe the threats and judgments contained in the Word , and tremble thereat , James 2. 19. Whe●eas I thought them but Scar-crows to f●ight the simple withall : yea , I held Hell it self but a fancie , not worth the fearing . Because I was not notoriously wicked , but had a form of godliness , was civil , &c. I was able to delude my own soul ▪ and put off all reproofs and threatnings ; by comparing my self with those , that I presumed were worse then my self : as , Drunkards , Adulterers , Blasphemers , oppressors , shedders of blood , and the like ; counting none wicked but such . Yea , looking upon these , I admired my own holiness ; and thought my moral honesty , would be sufficient to save me . Nor did I know wherein I had offended . And whereas the Law is spir●tual , and binds the heart from affecting , no lesse then the hand from acting : I was so blind and ignorant that I thought the commandement was not broken , if the outward grosse sin be forborn . Whence these were my thoughts , I never brake the first commandement , of having many gods : for I was no Papist , nor Idolater : nor the second , for I worshipped God aright : nor the third , for I had been no common swea●er , onely a few pet●y oaths : not the fourth , for I had every Sabbath gone duly to Church : not the fifth , for I ever honored my parents , & have been a loyal subject : not the sixth , seventh , eighth , ninth , or tenth , for I never commi●ted murther , or adultery , never stole ou●h● , never bare fals witness ; nor could I call to mind , that I had at any time coveted my Neighbours wise servant , estate , &c. And nothing more common with me , then to brag of a good heart and meaning , of the strength of my faith and hope , of my just and upright dealing , &c. And because I abstained from notorious sins , I thought my self an excellent Christian ; if God was not beholding to me for not wounding his name with oaths , for not drinking and playing out his Sabbaths , for not railing on his Ministers , for not oppressing and persecuting his poor members , &c. Sect. XXX . And yet had it been so , as I imagined ; admit I had never offended in the least all my life ; either in thought , word , or deed : yet this were but one ha●f of what I ow to God ; this were but to observe the negative part of his law , st●ll the affirmative part thereof I had been so far from performing ; that I had not so much as th●ught of it . And to be just in the sight of God , and graciously accepted of him ; these two things are required : the satisf●ctory part to escape Hell , and the meritorious part to get Heaven . And the true method of grace is , Cease to do evill , Learn to do well . Isa. 1● 1● , 17. The Fig-tree was cursed , not for bearing evill fruit ; but because it bare no good . The evill Servant was not bound hand and foot , and cast into prison , for wasting his Masters goods ; but for not gaining with ●hem ▪ And those Reprobates at the last day , shall be bid depart into eve●lasting fire ; not for wronging or rob●ing of any , but for not giving , for not comforting Christ's poor members . M●th. 25. So that my case was most desperate ! For though , with that Pharisee Luke . 18. 11. I was apt to thank God , and brag ; that I was just , and paid every man his due : yet I never thought of being holy , and of paying God his dues ; as his due of believing , or Repenting , of new obedience , his due of praying , hearing , conferring , meditating on his word and works , sanctifying his Sabbaths , and instructing my Children and Servants ; teaching them to fear the Lord . His due of Love , Fear , Thankfulnesse , Zeal for his Glory , charity and mercy to Christ's poor members , and the like . I should have served God in spi●it , and according to Christs Gospell : as all that are wise hea●ted do live , and believe , and hear , and invocate , and hope , and fear , and love , and worship God in such manner , as his word prescribes . I should have been effectually called , and become a new Creature by regeneration ; being begotten and born a new , by the immortall seed of the Word . I should have found an apparant change wrought , in my judgment , aff●ctions , and actions ; to what they were formerly . The Old man should have changed with the New man , worldly wisdome with Heavenly wisdome , carnall love for spirituall love , servile fear for Christian and filiall fear , id●e thoughts for holy thoughts , vai● words for holy and wholsome words fl●shly works for works of righteousnesse : even hating what I formerly loved , and loving what I formerly hated . But alas ! I have heard the Gospell day after day , and year after year : which is the strong arm of the Lo●d , and the mighty power of God to salvation . That is quick , and powerfull , and sharper then any two-edged-sword ; and yet stood it out and resisted , instead of submitting to Christs call ; even refusing the free offer of grace and salvation . I have heard the word faithfully , and powerfully preached for forty years : yet remain'd in my naturall condition unregenerate : without which new birth there is no being saved , as our Saviour affirms . John . 3. 5. I had not troden one step in the way to conversion : for the first part of conversion , is to love them that love God : 1 John 3. 10 , 11 , 14. I should dayly have grown in grace , and in the knowledg of our Lord and Saviour Jesus Christ : but I was so far from growing in grace , that I had not one 〈◊〉 of grace or holinesse ; without which 〈◊〉 man shall see the Lord . Heb. ●2 . 14. I was all for observing the second Table , without respect to the first : or all for outward conformity , not at all for spirituall and inward holinesse of the heart . Sect. XXXI . Either what I did was not morally good for the matter , or not well done for the manner ; nor to any right ends : as out of duty and thankfulness to God , and my Redeemer ; and out of love to my fellow members . Without which the most glorious performances , and rarest virtues ; are bu●shining sins , or beautifull abominations . Gods glory was not my principall end , nor to be saved my greatest care . I was a good , civill , morall , honest hypocrite , or infidell : but none of these graces , grew in the Garden of my heart . I did not shine out as a light , by a holy conversation to glorifie God , and win others . Now onely to refrain evill , except a man hates it also , and does the contrary good , is to be evill still : because honesty without piety , is but a body without a soul : All my Religion was either superstition , or formallity , or hypocrisie . I had a form of Godliness , but denied the power thereof : I often drew near unto God with my mouth , and honoured him with my lips : but my heart was far from him . Isay. 29. 13. Mark . 7. 2. to 14. Matth. 15. 7 to 10. All which considered viz. the means which God had afforded me , and the little use I had made thereof ; left me in a far worse condition , then the very heathen that never heard of Christ . So that it was Gods unspeakable mercy , that I am not at this present frying in Hell flames , never to be freed . God hath sent unto us all his Servanes the Prophets , rising up early , and they have been instant in preaching the Gospell , both in season , and out of season : but my carnall heart hath ever been flint unto God , wax to Satan : you shall dye if you continue in the practice of sin , I heard : but you shall not dye , as saith the divell , I believed . Sect. XXXII . Besides all this , suppose I had none of these to answer for ; neither sins of Commission , nor sins of Omission : yet Originall sin were enough to damn me , no need of any more ; and yet my actuall transgressions have been such , and so many , and my ingratitude therein so great ; that it might have sunk me down with shame , and left me hopelesse of ever obataining pardon for them . As see but some small part of my monstrous , & divelish ingratitude to so good a God , so loving and mercifull a Saviour and Redeemer ; that hath done , and suffer'd so much for mee , even more then can either be expressed or conceived , by any heart were it as deep as the Sea ! Touching what God and Christ hath done for me , in the first place he gave mee my self , and all the Creatures to serve for my use ; yea he created me after his own Image , in righteousness , and holiness , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed , and happy condition . But this was nothing in comparison ; for when I was in a sad condition , when I had forfeited all this and my self ; when by sin I had turned that Image of God into the Image of Satan , and wilfully plunged my soul and body into eternall torments : when I was become his enemy , mortally hating him , and to my utmost fighting against him , and taking part with his onely enemies sin and Satan ; not having the least thought or desire of reconcilement , but a perverse and obstinate will , to resist all means tending thereunto : hee did redeem me , not onely without asking , but even against my will ; so making of me his cursed enemy , a Servant , of a Servant a Son , of a Son an Heir , and Co●-h●ir with Christ . Gal. 4. 7. But how have I requited this so great , so superlative a mercy ? All my recompence of Gods l●ve unto me , hath been to do that which he hates , and to hate those whom he loves . Christ the fountain of all good is my Lord , by a manifold right , and I his servant by all manner of obligations . First , he is my Lord by the right of Creation , as being his wo●kmanship made by him . Secondly , by the right of Redemption , being his purchase bought by him . Thirdly , of preservation , being kept , upheld , and mainteined by him . Fourthly , his by Vocation , even of his family ; having admitted me a member of his visible Church . Fifthly , his also ( had it not been my own fault ) by sanctification , whereby to posses● me . Lastly , he would have me of his Cou●t by glorification , that he might crown me ; so that I was every way his . God had raised me from a beggar to a great estate : but how did I require him ? I would not if possible , suffer a godly and conscientious Minister to be chosen , or to abide where I had to do ; but to bring in one that would flatter sin , and flout holiness ; discoura●e the godly , and incourage the wicked , I used both my own , and all my friends utmost abilitie . Much more might be mentioned , bu● I fear to be tedious . Now argue with all the world , and they will conclude , that there is no vice like ingratitude ! But I have been more ingraceful to God , then can be exprest by the best Oratour alive . It was horrible ingratitude in the Jews to scou●ge & crucifie Christ , who did them good every way ; for he healed their diseases , fed thei● bodies , inlightned their minds , of God became man , & lived miserably amongst them many years , that he might save their souls : but they fell short of my ingratitude to God , in that most of them were not in the least convinc'd , that he was the M●ssias sent from God , and promised from the beginning . But I have not onely denied this Lord that bought me , but I hated him ; yea , most spi●efully and maliciously fought on Satans , and sins side against him ; and persecuted his children , and the truth with all my might : and all this against knowledge , and conscience , after some measure of illumination , which cannot be affirmed of the Jews . Yet miserable wretch that I was , if I could have given him my body and soul , they should have been saved by it , but he were never the better for ●hem . Sect. XXXIII . Lastly , to tell you that which is more strange ! Notwithstanding all this that hath been mentioned , and much more : Yet I thought my self a good Christian forsooth ; yea , with that young man in the Gospel , I thought I had kept all the commandements . Nor was I a whit troubled for sin , either original , or act●al : but my conscience was at quiet , and I was at peace , neither did any sin trouble me . Yea , I would appl●ud my self with that Phari●●e , Luke 18. 9 , to 15. and say , I was not like other men : not once doubting of my salvation . I ever refused to do what my Makes commanded , and yet confidently hoped to escape what he threatned . No● did I doubt of having Christ my Redeemer and Advocate in the next lif● , when I had been a bitter enemy to him and his m●mbers in this life . H●re was blindnesse with a witnesse ; as it is not to be believed how blind and blockish men are , that have onely the flesh for their guide ; espe●●ally if ●hey have hardned their hearts , and sea●ed thei●co●sciences with a customary sinning . As I could give you for instance , a large catalogue of rare examples , how sin hath besotted men : and what stark fools carnal men are in spiritual things ; he they never so wise for mundane knowledge . But least i● should be taken for a digression or excursion , you shall have a list of them by themselvs ; the which I will add as an Appendix to this Discourse , or Dialogue . In the mean time I have given you a brief of my manifold provocations , and great ingratitude to my Maker and Redeemer ( for otherwise I might be endlesse in the prosecution thereof ) . It remains that I should in like manner lay open my original defilement ; which is the fountain whence all the former ( whether sins of commission , or sins of omission ) do flow . But touching it be pleased to peruse that smal Tract , intituled , A short and sure way to Grace & Salvation : Or , Three Fundamental Principles of Christian Religion , by R. Y. from page 4 , to page 10. Sect. XXXIV . Loose Libertine . If this hath been your case , no wonder it hath startled you ; for to deal plainly with you , as you have done with me ; what I have heard from you , makes me also tremble . For if such honest moral men , that live so unreprovably as you had done , go not to heaven ; what will become of me ? that have been openly profane , and notoriously wicked all my time ? Yea , it contented me no● to do wickedly my self , and so damne my own soul : but I have been the occasion of drawing hundreds to Hell with me ; by seducing some , and giving ill example to others , ( the infection of sin , bei●g much worse then the act ) . As how many have I drawn to be Drunkard● ? and swearers , and who emongers , and profane persons ? insomuch , that the blood of so many souls as I have drawn away , will be required at my hands . Yea , my life ha●h been so debauched and licentious , that I have brought a scandal upon the Gospel , and made it odious to the very Turks and Infidels , Rom. 2. 24. Convert . Alass ! what I did that was morally good , or what evil I refrained , was more for self end● , or more for fear of men's Laws , then for love of Christ's Gospel . True , I went under the notion of an honest man , and a good Christian : I was baptized into the faith , and made a member of Christ's visible Church : but I was so far from indeavouring to performe , what I then promised ; that in effect I even renounced both Christ , and my Baptisme , in persecuting him , and all that sincerely professed his name ; thinking I did God good service therein , Joh. 16. 2. Gal. 1. 13 , 14. Phil. 3. 6. Nor was it for want of ignorance , that you thought so of me : for by nature ( be we never so milde and gentle ) we are all the seed of the Serpent , Gen. 3 ▪ 15 and children of the Divel , Joh. 8. 44. Yea , the very best moral man is but a tame Divel , as Athanasius well notes . But it is a true proverb , the blinde eat many a flie ; and all colours are alike to him that is in the dark . Loose Libertine . So much the worse is my condition : for my conscience tells me , there is not a word you have spoken of your self , but I can justly apply the same unto my own soul , and a great deal more . For whereas you have been a moral honest man ; so that none except your self , could tax you for breaking either God's Law , or man's : I have been so wicked and profane , that I could most presumptu●usly , and of set purpose , take a pride in my wickednesse , commit it with greedinesse , speak for it , de●end it , joy in it , boast of it , tempt and inforce to it ; yea , mock them that disliked it . As if I would send challenges into Heaven , and make love to destruction ; and yet did applaud my self , and prefer my own condition before other men's : saying , I was no di●●embler ; yea , I hated the hypocrisie of Professors : I do not justifie my self , and despise others , like the Puritanes : I am not factious , schismatical , singular , censorious , &c. I am not rebellious , no● contentious , like the Brownists , and Anabaptists . I am a good fellow , and love an honest man with my heart , &c. and as touching a good conscience , I was never troubled in minde , as many scrupulous fools are . I have a good heart , and mean as well as the precisest . But now I see the Divel and my own deceitful heart deluded me so ; that my whole life hitherto , hath been but a dream , and that like a blind man , I was running headlong to Hell , when yet I thought my self in the way to heaven . Just as if a beggar should dream , that hewe●e a King , or as if a traitor should dream of his being crowned , when indeed he was to be beheaded ; the case of Laodicea , Rev. 3. 17. the young man in the Gospel , Luk. 18. 20 , 21. and that Pharisee , spoken of Luke 18. 11. 12. Sect. XXXV . Convert . It was not your case alone , but so it fares with the worst of sinners : Onely it much rejoyces me , that it hath pleased God to open your eyes , to see all this in your self . For flesh and blood hath not revealed it unto you . Yea wee are naturally so blind , and deaf , and dead in sin and in soul : that wee can no more discern our spirituall filthinesse , nor feel sin to bee a burden , then a blind Ethiopian can see his own blackness , or then a dead-man can feel the weight of a burthen , when it is laid upon him . Acts. 28. 27. Isay. 6. 9 , 10. And this common experience shewes ; for if you observe it , who more ▪ socond , confident and secure , then the worst of sinners ; they can strut it under an unsupportable Mass ●f oaths , blasphemies , thefts , murthers , adulteries , drunkness and other the like sins ; yea can easily swallow these spiders with Mithridates , and digest them too : when one that is regenerate , shrinkes under the burden of wandring thoughts , and want of proficiency . But why is it ? they are dead in sin . Ephes. 2. 1. Revel. 3. 1. Now lay a mountain vpon a dead-man , he feels not once the weight . To a Christian that hath the life of grace , the least sin lyes heavy upon the conscience : but to him that is dead , let his sins , be as heavy as a mountain of l●●d ; hee feels in them no weight at all . Again , they are insensible of their fin and danger , because ignorant for for what the eye seeth not , the hear trueth not . Security makes wordlings merry , and therefore are they secure , because they are ignorant . A dunce wee know , seldome makes doubts : yea a fool sayes Solomon , boasteth and is confident . Prov. 14. 16. neither do blind-men ever blush . And the truth is , were it not for pride and ignorance , a world of men would be ashamed to have their faces seen abroad : For take away from mens minds vain opinions , flattering hopes , false valuations , imaginatious and the like ; you will leav the minds of most men and women , but poor sh●unken things ; full of melancholly , indisposition , and unpleasing to themselves . Ignorance is a vail or curtain to hide away their sins : whereupon they are never troubled in conscience , nor macerated with cares about eternity ; but think that all will be wel● . The div●l and the flesh , prophesy prosperity to sin , yea life and salvation , as the Pope promised the powder-traitors : but death and damnation ( which Gods spirit threa●e●s ) will prove the crop they will reap . For God is true , the divell and all flesh are lyers . When wee become regenerate , and forsake sin ; then the divell strongly , and strangely assaults us : as he did Christ , when he was newly baptized ; and Pharoh the Children of Israel , when they would forsake Egypt ; and Herod the Children , when Christ was come to deliver his people . Whence , commonly it coms to pass , that those think best of themselves , that have least cause ; yea the true Christian , is as fearfull to entertain a good opinion of himself ; as the false is unwilling , to he driven from it . They that have store of grace , mourn for the want of it : and they that indeed want it , chant their abundance . None so apt to doubt their adoption , as they that may be assured of it : nor none more usually fear , then they that have the greatest cause to hope . Wee feel corruption not by corruption , but by grace : and therefore the more wee feel our inward corruptions ; the more grace we have . Contraries , the neerer they are to one another , the sharper is the conflict betwixt them : now of all enemies , the spirit and the flesh are neerest one to another , being both in the soul of a regenerate man ; and in all faculties of the soul , and in every action that springeth from those faculties . The more grace , the more spirituall life ; and the more spirituall life , the more antipathy to the contrary : whence none are so sensible of corruption , as those that have the most living souls . Sect. XXXVI . Now for remedy of the contrary , there cannot be a better lesson for carnall men to learn then this . All the promises of God are conditionall , to take place if wee repent : as all the threatnings of God are conditionall , to take place if wee repent not . But wicked men , as they believ without repenting ; their faith being meer presumption : so they repent without believing , their repentance being indeed desperation : and this observe , wee are cast down in the disappointing of our hopes ; in the same measure , as we were too much listed up , in expectation of good from them . Whence these perremptory presumers if ever they repent , it is commonly as Francis Spira , an Advocate of Padua did : and never did any man plead so well for himself , as he did against himself . One star is much bigger then the Earth ; yet it seems many degrees less . It is the nature of fear , to make dangers greater , helps lesse then they are . Christ hath promised peace and rest unto their souls that labour , and are heavy laden ; and to those that walk according to rule . Matth. 11. 29. Gal. 6. 16. even peace celestiall in the state of grace , and peace eternall in the state of glory . Such therefore as never were distressed in conscience , or live loosly ; never had true peace . Peace is the Daughter of righteousnesse . Rom. 5. 1. Being justifyed by faith , we have peace with God . But hee who makes a bridg of his own shaddow , will be sure to fall into the water . Those blocks , that never in their life were moved with Gods threatnings , never in any straight of conscience , never groaned under the burthen of Gods anger : they have not so much as entred into the porch of this house ; or lift a foot over the threshold , of this School of repentance . Oh! that wee could but so much fear the eternall pains , as wee do the temporary ; and bee but so carefull to save our souls from torment , as our bodies . In the mean time , the case of these men is so much the worse ; by how much there fear is the lesse . It faring with the soul , as with the body : Those diseases , which do take away all sence of pain ; are of all others most desperate . As the dead palsey , the falling sickness , the sleepy lethargie , &c. And the patient is most dangerously sick , when he hath no feeling thereof . In like manner , whilst they suppose themselves to be free from judgment ; they are already smitten with the heaviest of Gods judgments ; a heart that cannot repent . Rom. 2. 5. In a lethargie , it is needfull the patient should be cast into a burning Fever ; because the sences are benummed , and this will waken them , and dry up the besotting humors . So in our dead securety , before our conversion ; God is fain to let the Law , Sin , Conscience and Satan loose upon us ; and to kindle the very fire of Hell in our souls : that so we might be rowsed out of our security : but thousands of these blocks , both live and depart with as great hopes , as men go to a lottery : even dreaming of Heaven , untill they awakein Hell . For they too often die , without any remors of conscience like blocks ; or as an Oxe dyes in a ditch . Yea thousands that live like Laban , dye like Nabal , ( which is but the same word inverted . ) whilest others the dear Children of God , dye in distresse of conscience . For it is not every good mans hap , to dye like Antonius Pius ; whose death was after the fassion , and semblance of a kindly , and pleasant sleep . However Saint Austins rule , will be sure to hold . He cannot dye ill , that hath lived well : and for the most part , He that lives conscionably , dyes comfortably , and departeth rich . And so you see , how it fares with the wickedest and worst of men . Wherefore if you are truly sensible of your wretchedness : it is a good sign , that you are in some forwardness to be recovered ; and really to become so good , as formerly you but dream'd , or imagined your self to bee . And indeed the very first step to grace , is to feel the want of grace ; and the next way to receive mercy , is to see your self miserable . Therefore our constant , and most diligent search should be , to find out the naughtiness of our own hearts ; and to get strenght from God , against our prevailing corruptions . Sect. XXXVII . Loose Libertine . But is there any hope for one so wicked as I ? who have turned the grace of God into wantonesse ; applying Christs passion as a warrant for my licenciousness , not as a remedy ; and taking his death as a licence to sin , his ●ross as a Letters pattent to do mischief . As if a man should head his d●um of rebellion , with his pardon . For I have most spi●efu●ly , and maliciously , taken up arms against my Maker , and fought against my Redeemer all my daies . Convert . Do but unfainedly repent you of your sins , and forsake your former evill wayes , and lay held upon Christ by a true● and lively ●aith : my soul for yours , God i● very ●eady to forgive them , bee they neve● so many , and innumerable for multitude ; never so ha●nous , for qualitie & mag●itude . Yea , I can shew you your pardon from the great King of Heaven for al that is past . the which you may read at large Isai. 55 , 7. Ezek. 18. 21. to 29. and 33. 11. Jo l. 2. 12 , 13 , 14. Yea read 1 Cor. 6. 10 , 11. together with the story of Man●sses , Mary M●gdelen , the Thief , and the prodigall Son : & you shal see presidents thereof . Yea the very murtherers of the Son of God , upon their serious and unfained repentance , and stedfast believing in him ; received pardon and salvation . And indeed dispai● , is a sin which never kn●w Jesus . True , every sin deserves damnation : but no sin shall condemn , but the ●●ing and conti●uing in it . True Repentance , is ever blest with forgiveness . And know this , that Gods mercy is greater then thy sin , what ever it bee : you cannot be so infi●ite in sinning , as he is infinite in pardoning , if you repent : yea sins upon repentance are so remitted ; as if they had never been committed . I will put away thy transgressions as a cloud , and thy sins as a m●●t . Isay. 44. 22. And what by corruption hath been done , by repentance is undone . As the former examples witness . Come and let us reason tog●ther , saith the Lord , though your sins be as scarlet ; they shall be as white as snow . Isai 1. 18. Yea whiter then snow : For the Prophet David , laying open his blood guil●in●ss , and his Originall impurity , useth these words : Pu●geme with Hysop , and I shall be clean ; wash me , and I shall be whiter then snow , Psal. 51. 7. And in reason , did Christ come to call sinners to repentance ? and shall he not shew mercy to the penitent ? O who would not cast his burthen upon him ? that desires to give ease . As I live saith the Lord , I would not the death of a sinner , Ezek. 18. 32. and 33. 11. Onely , apply not this s●lve , before the ulcer be searcbed to the bottom : Lay not hold upon mercy , untill you be throughly humbled . The onely way to become good ; is first to believe that you are evill : and by accusing our selvs , wee prevent Satan : By judging our selvs , wee prevent God . Are wee as sick of sorrow , as wee are of sin ; then may wee hopefully go to the Physitian of our souls , who came into the world onely to cure the sick , and to give light to them onely , who sit in darkness , and in the shadow of death . God does not power the oyl of grace , but into a broken , and contrite heart . Wouldest thou get out of the miserable estate of nature , into the blessed estate if grace ? and of Satan's bondslave become the childe of God , and a member of Christ ? Wouldest thou truly k●ow thine own heart ? and he very sensible how evil and wicked it is ? that so thou maist have a more humble conceit of thy self ? lay to heart these three particulars : 1. The corruption of our nature , by reason of Original Sin . 2 Our manifold breach of God's righteous Law , by actual sin . 3. The guilt and punishment due to us for them both . This being done , thou wilt see and find , thy necessity of a Redeemer . And it is thirst onely that makes us relish our drink ; hunger our meat . The full stomach of a Pharisee , surcharged with the superfluities of his own merits , will loath the hony-comb of Christ's righteousness . This was it , which made the young Prodig●l , to relish even servants fare ; though before wanton , when full fed at home . No more rellish feels the Pharisaicall heart , in Christs blood : then in a chip : But O how acceptable , is the fountain of living waters ; to the chased hart panting & braying . The blood of Christ to the wearie and tyred soul ; to the thirsty conscience scorched with the sence of Gods wrath : hee that presents him with it , how welcome is hee ? even as a speciall choise man , one of a thousand . And the deeper the sence of misery is , the sweeter the sence of mercy is . Sect. XXXVIII . Then if you would be satisfied for time to come , whether your Repentance , and conversion be true and sound ? these particulars will infallibly informe you . If you shall persevere , ( when this trouble for sin is over ) in doing that which now you purpose , it is an infallible sign , your repentance is found , otherwise not . If thou dost call to minde , the Vow which thou madest in baptisme and dost thy indeavour to perform that , which then thou didst promise If thou dost square thy life , according to the rule of Gods word ; and not after the rudements of the world . If thou art willing to forsake all sin , without reserving one : ( for otherwise that one sin may prove the bane of all thy graces : even as Gidion had Seventy sons , and but one Bastard : and yet that bastard , destroyed all the rest that were Legitimate . Judg. 9. 5. ) Sin is like the Ivie in the wall ; cut off bow , branch , body , stump ; yet some strings or other will sprout out again : Till the root be pluck't up , or the wall be pulled down and ruined ; it will never utterly die . Regeneration , or new birth , is a creation of new qualities in the soul ; as being by nature onely evil disposed . God's children are known by this mark , they walk not after the flesh , but after the spirit Rom. 8. 1. If Christ have called you to his service , your life will appear more spirituall , and excellent then others . As for your fails , 't is a sign that sin hath not gained your consent , but committed a rape upon your soul ; when you crie out to God . If the ravished Virgin under the Law cried out , she was pronounced guiltlesse . A sheep may fall into the mire , but a swine delights to wallow in the mire . Great difference between a woman that is forced , though she cries out and strives : and an alluring Adulteress . Again , the thoughts of the godly are godly , of the wicked , worldly ; and by these , good and evil men are best , and truliest differenced one from another . Would we know our own hearts , and whether they be changed by a new birth : examine we our thoughts , words , actions , passions ; especially , our thoughts will inform us ; for these cannot be subject to hypocrisie , as words and deeds are . Sect. XXXIX . Then by way of caution know ; that a child may as soon create it self , as a man in he state of Nature regenerate himself . We cannot act in the least , unlesse God bestowes upon us daily privative grace , to defend us from evil ; and daily positive grace , inabling us to do good . And those that are of Christs teaching , know both from the word , and by experience , that of themselvs they are not onely weak , but even dead to what is good ; moving no more then they are moved : that their best works are faulty , all their sins deadly , all their natures corrupted originally . You hath he quickned , that were dead in trespass●s and sins Ephes. 2. 1. Yea , we are altogether so dead in sin , that we cannot stir the least joint , no not so much as feel our own deadness , nor desire life , except God be pleased to raise and restore our souls ; from the death of sin , and grave of long custom , to the life of grace . Apt we are to all evil , but reprobate and indisposed to all grace and goodness ; yea , to all the means thereof . My powers are all corrupt ; corrupt my will : Marble to good , but wax to what is ill . Insomuch , that we are not sufficient of our selves to think , much lesse to speak , least of all to do that which is good , 2 Cor. 3. 5. Joh. 15. 4 , 5. If we have power to choose or refuse the object ; to do these well we have no power . We have abilitie , we have will enough to undo our selvs , scope enough hell-ward ; but neither motion , nor will to do good : that must be put into us by him that gives both power and will , and power to will . Finally , each sanctified heart feels this , but no words are able sufficiently to expresse , what impotent wretches we are , when we are not sustained . So that we have no merit , but the mercy of God to save us : nothing but the blood of Christ , and his mediation to cleanse and redeem us : nothing but his obedience to enrich us . As for our good works , we are altogether beholding to God for them , not God to us ; nor we to our selvs : because they are onely his works in us . Whatsoever thou art , thou owest to him that made thee : what ever thou hast , thou owest to him that Redeemed thee . Therefore if wee do any thing amiss , let us accuse our selvs : if any thing well , let us give all the praise to God . And indeed , this is the test of a true or false Religion : that which teacheth us to exalt God most , and most to depresse our selves is the true : that which doth most prank up our selvs , and detract from God ; is the false . As Bonaventure well notes . Sect. XL . Now to winde up with a word of exhortation ; if thou beest convinced , and resolvest upon a new course ; let thy resolution be peremptory , and constant : and take heed you harden not again ; as Pharaoh , the Philistins , the young man in the Gospel , Pilate and Judas did : resemble not the iron , which is no longer soft , then it is in the fire ; for that good ( saith Gregory ) will do us no good , which is not made good by persevarance : If with these premonitions , the Spirit hath vouchsa●ed to stir up in thine heart any good motions , and holy purposes to obey God , in letting thy sins go ; quench not , grieve not the Spirit , 1 Thes. 5. 19. Return not with the Dog to thy vomit ; least thy latter end prove seven-fold worse then thy beginning , Matth. 12. 43 , 45. O it is a fearful thing to receive the grace of God in vain ! and a desperate thing , being warned of a rock , wilfully to cast our selves upon it . Neither let Satan perswade you to defer your repentance ; no , not an hour ; least your resolution proves as a false conception , which never comes to bearing . Besides , death may be sudden : even the least of a thousand things can kill you , and give you no leisure to be sick . Thirdly if thou wilt be safe from evil works , avoid the occasions ; have no fellowship with the workers of iniquity : neither fear their scoff ; for this be sure of , if your person and waies please God , the world will be displeased with both : If God be your friend , men will be your enemies : if they exercise their malice , it is where he shews mercy . But take heed of losing God's favour to keep theirs . B●da tells of a great man , that was admonished by his friends in his sicknesse to repent : who answered , He would not yet ; for that if he should recover , his friends and companions would laugh at him : but growing sicker and sicker , they again prest him : but then his answer was , that it was now too late ; for I am judged and condemned already . A man cannot be a Nathanaël , in whose heart there is no guile ; but the world cou●ts him a fool . But Christ saies , Verily except ye be converted , and become as little children ; ye shall not en●er into the Kingdome of Heaven , Mat. 18. 3. Again , Satan and your deceitfull heart will suggest unto you : that a Religious life , is a dumpish and mellancholly life : but holy David will tell you , that light is sown to the righteous ; and joy to the upright . Psal. 97. 11. Isa. 65. 14. And experience tells , that earthly and bodily joyes ; are but the body or rather the dregs of that joy , which Gods people feel and are ravished with ▪ As O the calm , and quietness of a good conscience the assura●ce of the pardon of sin , and joy of the Holy Ghost , the honesty of a virtuous and holy life how sweet they are . Yea even Plato an Heathen could say : that if wisdome and virtue could but represent it self to the eies ; it would set the heart on fire with the love of it . And the like of a sinners sadness , as hear what Seneca sayes ; if there were no God to punish him , no Divell to torment him , no Hell to burn him , no man to see him : yet would hee not sin , for the ugliness and filthiness of sin , and the guilt and sadness of his conscience . But experience is the best informer : wherefore take the councell of holy David , Psalm . 34. 8. O tast and seek that the Lord is good : blessed is the man , that trusteth in him . To which accordeth that of holy Bernard , Good art thou O Lord to the soul that seeks thee ; what art thou then , to the soul that finds thee . As I may apeal to any mans conscience , that hath been softned with the unction of grace ; and truly tasted of the powers of the world to come ; to him that hath the love of God shed abroad in his heart by the Holy Ghost : whether his whole life bee not a perpetuall halelujak , in comparison of his natural condition . Whence they are able to ●●eight all such objections ; as he did : you tel 〈◊〉 that scrupling of small maters , is but slumbling at straws ; that they be but trifles : When I know your tongue can tell nothing but truth , I will believ you . Fiftly , beg of God that he will give you a new heart , and when the heart is changed ; all the members will follow after it ; as the rest of the creatures after the Sun , when it ariseth . But without a work upon the heart , wrought by the Spirit of God ; it will follow its own inclination to that which it affecteth ; whatsoever the judgment shall say to the contrary : That must bee first reformed , which was first deformed . It is idle , and to no purpose to purge the channell , when the fountain is corrupt . Whence the Apostle orderly bids us , first bee renewed in the spirit of our minds ; and then let him that stole , steal no more , Ephe. 4. 23. 24. Yea it is God's own counsell , to the men of Jerusalem , Jer. 4. wash thine heart from wickedness : that thou mayst be saved ver. 14. It is most ridiculous to apply remedies to the outward parts , when the distemper lies in the stomach . To what purpose is it to crop off the the top of weeds , or lop off the bows of the tree , when the root and stalk remain in the earth : as cut off the sprig of a tree , it grows still ; a bow , an arm , still it grows , lop off the top , yea saw it in the midd'st , yet it will grow again ; stock it up by the roots , then ( and not till then ) it will grow no more ; whence it is that God saith , give me thine heart , Prov. 23. 26. Great Cities once expunged , the dorpes and villages will soon come in of themselvs : the heart is the treasury and store-house of wickedness Mat. 12. 34. such as the heart is , such are the actions of the body which proceed from it , Mat. 12. 35. Therefore as Christ saith , make clean within , and all will be clean , otherwise not , Mat. 23. 26. Therefore Davids prayer is , Create in me a new heart O Lord , and renew a right Spirit within me , Psal. 51. 10. do thou the like , importune him for grace ; that you may firmly resolve , speedily begin , and continually persevere ; in doing and suffering his holy will : desire him to inform and reform you so , that you may neither misbeliev nor mislive ; to change and purify your nature , subdue your reason , rectify your judgment , reform and strengthen your will , renew your affections , and beat down in you , whatsoever stands in opposition to the Scepter of Jesus Christ . Sixthly and lastly ; if you receive any power against your former corruptions ; forget not to bee thankfull , yea study all possible thankfullness , for that you and I , are not at this present frying in hell flames , never to be freed ; that we have the offer of grace here , and glory hereafter ; it is his unspeakable goodness . And there is nothing more pleasing to God , nor profitable to us ; both for the procuring of the good we want , or continuing the good we have ; then thankfulness . Nee will sow there , and there onely plenty of his blessings ; where he is sure to reap plenty of thanks and service : but who will sow those barren sands , where they are sure not onely to be without all hope of a good harvest ; but are sure to loose , both their seed and labour . Consider what hath been said , and the Lord give you understanding in all things . And so much for the Second part . An Appendix followes : wherein you have instances of all sorts ; how sin besots men . Sold onely by James Crump , in Little Bartholomews Well-yard ; and by Henry ●●ipps , in Popes-head Alley , 1658. 
A66434	----	A vindication of The case of indifferent things used in the worship of God in answer to a book intituled The case of indifferent things used in the worship of God, examined, stated on the behalf of the dissenters and calmly argued. Williams, John, 1636?-1709. 1684 Approx. 121 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A66434 Wing W2740 ESTC R186701 12010647 ocm 12010647 52407 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66434) Transcribed from: (Early English Books Online ; image set 52407) Images scanned from microfilm: (Early English books, 1641-1700 ; 338:16) A vindication of The case of indifferent things used in the worship of God in answer to a book intituled The case of indifferent things used in the worship of God, examined, stated on the behalf of the dissenters and calmly argued. Williams, John, 1636?-1709. Bagshaw, Edward, 1629-1671. [2], 57 p. Printed by H. Hills, for Fincham Gardner ..., London : 1684. Attributed to John Williams. Cf. DNB. Attributed also to Edward Bagshaw. Cf. Halkett and Laing. This work also appears, on reel 528:1, as the seventh item in v. 1 of: A collection of cases and other discourses / by some divines of the city of London (Wing C5114) . Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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God -- Worship and love -- Early works to 1800. 2005-01 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-02 Emma (Leeson) Huber Sampled and proofread 2005-02 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A VINDICATION OF THE CASE OF Indifferent Things , USED In the Worship of God : IN ANSWER TO A BOOK , INTITULED , The Case of Indifferent things used in the Worship of God , Examined , Stated on the behalf of the Dissenters , and calmly argued . LONDON , Printed by H. Hills , for Fincham Gardner at the White-Horse in Ludgate-Street , 1684. A VINDICATION OF THE CASE OF Indifferent Things , USED In the Worship of God. AMONGST some Tracts published within the year for the resolution of such doubts , as the Dissenters from our Church plead for refusing Communion with it , there was one that respected the use of Indifferent things in the Worship of God. This some one of our Brethren chose to examine and to begin his debate with ; in the management of which whether he hath dealt closely and ingenuously to use his own words ) I shall take the liberty to enquire , and must leave others to judge . I confess I was not alittle surprized , that before he had set one foot forward , he should thus assault me , If that R. person had been pleased to have determined who is to be Judge of things Indifferent , as to a man's practice , whether his own conscience or his Superior &c. he would ( in our opinion ) have made the matter in dispute much fitter for an argument , whereas the most Dissenters judge , that as he hath stated it , he hath but beg'd the Question . If the dispute had been betwixt Protestant and Papist , there might have been some colour to have spent 4 pages in 40 upon this Argument ; though even betwixt such there may be 20 cases controverted in which this Demand would be impertinent : But to put it upon this issue when both sides are in the main agreed ( as it is betwixt Protestant and Protestant ) is a running the Question out of its wits , and an hearty begging it , before he puts it . It 's to possess the unwary Reader with prejudice , to puzle the cause , and is the way to make every little Tract a Volume . In matters of Controversy there are always some principles supposed , and to put an Adversary upon the proof of them , shews a design rather to cavil then to end the dispute , and is a shrewd sign that the person so doing is either diffident of his cause , or his own ability to defend it ; but to return his own complement , we will not presume any thing so absurd or disingenuous of so worthy a person . But how remote soever this Question is to the business in hand , yet because our Author asks it with some kind of seriousness , I shall direct him where he may have satisfaction , and that in a Judicious Tract lately published a ; or if he hath the patience to compare the things , as I have done , he may find it resolved by himself , in his Case examined . b But in my mind there is a much nearer way to end controversies , which is not by disputing who shall be Judge ? But by enabling men to judge for themselves in a clear stating of the case , and setting sorth the nature of the things disputed : As in the case before us , the ready way , one should think , is to shew what is the nature of Things Indifferent , and that things thus Indifferent may be lawfully used in Divine Worship , and because they may be abused , to enquire how we are to apply them . This was the way I took , and if I did manage it as it should , I am pretty confident that the Question was not beg'd , though I never thought of coming near his Question , who shall be the Judge ? But that is the thing to be disputed , Whether the case was rightly stated and proved , and this brings me to the consideration of what he hath offer'd against it . Before I enter upon which , I shall only remind the Reader , that in the little Tract concerned in the present dispute , the Question undertaken was ; Q. Whether things in their own nature Indifferent , though not prescribed in the Word of God , may be lawfully used in Divine Worship ? In answer to which ; 1. I enquired into the Nature , and stated the Notion of Indifferent Things . 2. Shew'd that Things Indifferent may be lawfully used in Divine Worship . 3. Considered how we might know what things are Indifferent in the Worship of God. 4. How we are to determine our selves in the use of them . To most of these our Author hath somewhat to say , to some more to some less ; but to the First , he saith , There is none of the Dissenters , but agreeth with this Author in his Notion of Things Indifferent , that they are such things as by the Divine Law are neither injoyned nor forbidden . Now before I proceed I shall observe that this concession of his will bereave them of some of the common and most considerable arguments that they use in this controversie ; As , If Things Indifferent are such as are neither injoyned nor forbidden , it must follow that things are not unlawful in Divine Worship because they are not commanded . The consequence is plain and undeniable : For if the Nature of Things Indifferent be , as abovesaid , what are neither commanded nor forbidden , there is nothing can make this or that to be unlawful but the being forbidden : But now if the being not Commanded is the same with the being Forbidden then the notion of Indifferent Things cannot consist in this that they are neither Commanded nor Forbidden . So that either they must quit the Argument , and grant that the being not Commanded , doth not make a thing unlawful in Divine Worship ; or they must alter the notion of Indifferent things , and indeed utterly exterminate them , and leave no such middle things in nature , and say that there is nothing else but Duty or Sin. Now after our Reverend Author hath so frankly granted this , I cannot understand how he can say that the doing of a thing in Gods Worship , not Commanded , is guilt enough : nor why he should take such pains to oppose what I have offered in confutation of that principle . For what can he plead for the unlawfulness of things not Commanded , who hath granted that the being not Commanded is a branch of such things as are Indifferent : And if he will maintain it , he must do it upon no less absurdity , than the saying a thing Indifferent is forbidden ; or ( which is the same ) that Indifferent things , are such as are either forbidden , or not forbidden . But let us abstract the Case of things not Commanded from this consequence , and take it as it is in the Tract aforesaid , an Objection and Answer , and yet then we shall see what an imperfect account our Author gives of it . He saith , What our Author saith is no more than hath been many times said , viz. [ that by things not Commanded are meant things forbidden ] and hath nothing to prove it by , but only that the things mentioned in Scripture to which that phrase is applied were things forbidden , as Idolatry , &c. Though what he produceth out of the Case be sufficient , yet he extreamly forgets himself when he saith , nothing , but only ; since in the page he quotes , there are two arguments , that are sooner flip'd than answered . But however what hath he to reply to that which hath been many times said ? He grants , It is true . And is this nothing toward the proof of it ? What fitter way have we to find out the meaning of a phrase , than to consider the several places where it is used ? Or to ascertain the sense of it , than to shew that it 's always alike applied to such a case , or thing ? But in answer to this , he asks , Why are such things express'd to us in this phrase , as , Not Commanded only ? 1st . I answer , they are not thus express'd , as , Not commanded Only . For the things said to be not commanded , are either in their own nature , or in Scripture absolutely Forbidden ( as I have shewed , and he grants ) and therefore to limit the phrase , as if there was no more intended in it than that the things are not commanded ( as the Word Only implies ) and not also forbidden is to thwart Scripture , as well as my reasoning from it . 2ly . If we take the Phrase as it is , yet there his Question , Why are they thus express'd , and not commanded ? is of no Importance ; for supposing we could give no Reason for such an use of it , that would not be sufficient to question the Thing , as long as we find it constantly so used and applied . But , 3ly . Was there no Reason offer'd , no account given of it ? Let him peruse the Tract he opposeth , ( as sure he did ) and he will find it expresly undertaken , and two Reasons given for it ; as , 1. Things forbidden are called not commanded , because all things prohibited are by consequence not commanded , and not è contra . 2. It 's by way of Meiosis , &c. But these , though to the purpose in hand , were not , I am afraid , to his . Well! Let us consider , 4ly . What Account our Author himself gives at last of this . 1. Saith he , Things forbidden in Scripture are said to be not commanded , To let us know the doing of a thing not commanded in God's Worship , is Guilt enough . Surely not so great , as to do a thing notoriously forbidden , ( as I there shewed . ) Surely it can be no Guilt at all to do a thing not commanded , if not also forbidden , because ( as he owns ) there are Indifferent Things in the Worship of God ; and what are indifferent Things , but Things not commanded , as well as not forbidden ? 2. He saith , it was so express'd , because the Guilt of the Sin of Idolatry and Superstition lay in this , that it was a thing not commanded : had God commanded those things , they had been a true Worship , and acceptable . In which assertion of his , he grosly mistakes . First , as to the nature of Idolatry and Superstition , when he saith , the guilt of them lay in this , that they were things not commanded : Whereas it is evident that they were Sins , because forbidden . For what is Superstition but the dreading of that which is not to be dreaded ? ( as the Greek word shews ; ) Such as the Signs of Heaven , Divinations , and Daemons , and even the unreasonable and inordinate fear of God himself . When we fear offending him , in what is not offensive to him . And what is Idolatry but the giving Divine honour to that which is not God , or prohibited honour to the true and only God ? These are things manifestly forbidden . Secondly , It 's yet a grosser Error , which is contained in the reason he gives for it , viz. That had God Commanded those things , they had been a true Worship and acceptable . An assertion , First , that confounds the Nature of things , that makes Vice and Vertue alike , and no otherwise discriminated but by Gods written Law , as if Idolatry and Superstition were not Evil antecedent to all Revelation , and which are so where Revelation is not , as well as where it is . Secondly , From hence it follows that those things may be acceptable to God , which in their own nature do tend to drive Religion out of the World ; and that may be true Worship , which will unavoidably debase the Deity in the thoughts of Mankind . For so do Idolatry and Superstition . As for the Instances he there takes notice of , I shall reserve them to a more convenient place . Conclus . 2. If things Indifferent be such as are neither Commanded nor Forbidden , and that things are not unlawful because not Commanded , then things thus Indifferent and not commanded are not additions to the Word of God : and the places usually insisted upon must be understood , according to the sence I gave of them ; and which may serve as a sufficient reply to what he hath said upon that Head. But yet because he hath offer'd somewhat in a nother place that looks like an Argument , I shall here consider it . He argues thus ; If obedience be wanting the Salt is wanting to the Sacrifices of our God , which ( as we humbly conceive ) leaves no more room for perfective than corruptive Additions to Divine Worship &c. What can be an act of Obedience to God but what he hath commanded , whether he hath forbidden it or no ? If we bid our Servant go a mile , and he goeth two ( possibly hoping to do us Service in it ) we hope his going the Second mile is no act of obedience , though we did not forbid him . In matters of this Nature no act of Supererogation is allowable , because it can be no obedience . In answer to which , it will be necessary to resolve this Question : Q. Whether the doing of any thing in the Worship of God without a command be a sinful addition to the Word of God ? I answer that if the Question is understood of the proper and essential parts of Worship ( if I may so speak ) then we grant it , and say , that he that shall institute any thing in that kind without Divine Institution , doth challenge Gods prerogative to himself ; and because the rule is sufficient , all such perfective are corruptive additions ( as he speaks ) to both Rule and Worship . It is as if a Servant when bidden to go a mile , he goeth two ( possibly hoping to do Service in it ) for in matters of this nature no Supererogation is allowable . Thus far his comparison holds , as to matters of the same Nature , and design'd to the same end : and esteemed to be of the same use . As the going of two Miles for one , with an intent to do as good Service , and be as well if not better approv'd for so doing . But if the question be understood of such things as are Adjuncts to Divine Worship , that are not used upon the score of any of the reasons aforesaid , then we are not to expect a command , nor do we Sin if we act without it . As for example , a Servant is required to go a Mile upon some service , and he useth a Coat or a Cloak , takes an Horse or goes on Foot , puts a string about his Finger to remember him of what he is to do ; Or if to carry a Message , considers what to say , and Writes it down , that he may be the better fitted to deliver it ; In such cases his Master would think him impertinent to ask Directions , and it 's no Disobedience nor Supererogation to act , as he sees fit , without them . And this is the case with us , as I shall afterward shew . This said there is way made for the next inference . Conclus . 3. If things Indifferent are neither commanded nor forbidden , and things are not unlawful because not commanded , it follows that it 's no Derogation from the Sufficiency of Scripture to maintain the lawfulness of using such things in Divine Worship , as are not therein commanded . It 's somewhat a Specious way of arguing which this Author useth , the Scriptures have determined whatsoever may make us wise to Salvation , perfect , throughly furnished to all good Works . Now if the Worship of God be a good work , and the right doing of it hath any tendency to make us perfect , they must have a sufficiency to direct us in that . And he concludes , If there be not a Rule for all things belonging to the Worship of God ( except as before excepted , &c. ) then the Scriptures are not able to make us wise , &c. By this way of arguing and a challenge he immediately subjoyns , viz. If our Author can shew us any Act of Worship , &c. It may be thought he is a Champion for the perfection and sufficiency of Scripture , and we the derogators from it . And that without any more ado he would have brought unanswerable arguments for that kind of Scripture-sufficiency which we deny . If saith he , our R. Author can shew us any Act of Worship for the performance of which in such a manner as God will accept , we cannot shew him direction of Scripture . Well! where is it ? Scripture , with the addition of such circumstances as are naturally necessary to all Humane Actions , or evidently convenient for an action of a grave and weighty Nature , for the obtaining the ends of it , or appearing to any Common Judgment to be so decent , that without them the performance would be sordid . Scripture with the practice of the first Guides of the Church ; Scripture with the light of Nature shining out in every reasonable Soul , &c. Scripture with the exceptions before excepted , in his Book . Suppose then we put it to the question , Is Scripture alone a sufficient Rule for matters to be used in the Worship of God ? He readily answers , Yes . If you take in the Nature of the thing , the light shining in every reasonable Soul ; if you take in Common Judgment , convenience , and decency ; Lastly if you take in the practice of the first Guides of the Church ; that is , it is , and it is not . Now how he hath all this while pleaded for that Sufficiency of Scripture which we deny . And why he should so loudly exclaim against all Supplements and Additions , to that , and against Reason and Authority , as a Supply : or what difference he hath conceived betwixt Authority & the Guides of the Church ; or betwixt Reason and the light of Nature Shining out in every reasonable Soul , so as to deny to the one what he grants to the other , I am not able to understand ? Yet for all this there must be a difference betwixt him and us , and somewhat shall be said to make it out . For the Sufficiency of Scripture , is a very great argument . And so indeed it is ; and it has been an old argument against the practices of our Church , and is not to be easily parted with : But yet what to give , and what to take , and wherein the difference is betwixt what we hold and he is forced to grant , he knows not , or has not been so kind as to discover . But however when all this is pastover , he concludes as to one part , we cannot possibly agree with our R. Brother in this thing , viz. That we have no such particular directions for Worship under the Gospel as they had under the Law ▪ ) This indeed I touched upon , to shew that the faithfulness of Christ and sufficiency of Scripture consist not in giving as particular directions for Worship as they had under the Law ; and in proof of this I set Baptism against Circumcision , the Lord's Supper against the Passover , and Prayers against Sacrifices . Now let us consider , what are the reasons why he cannot possibly agree ? Certainly if ever controversie was like to be ended , we may now expect it because it 's about plain matter of Fact. But in this case he strangely fa●ls of performance : For whereas the deciding the case depends upon the comparison betwixt the Law and the Gospel , he doth not so much as offer any thing about the latter . But let us consider what he saith of the former , and as much as we can , make up his defect in the latter . First , he saith , As to Circumcision , what particular direction had the Jews ? Their Rule extended no further than to the Act and the time . Here I must confess there is nothing but the time that is determined ; But since there is nothing of that kind in Baptism prescribed , the Law is herein more particular than the Gospel . 2ly , As to the Passover , he acknowledges they had a Rule , but then he adds ▪ What Rule , had they to determine them to a Kid or a Lamb ? But was not that a Rule to determine them , when it must be a Kid or a Lamb , and no other Creature ; and is not Two to all the Beasts in the world a determination as well as one to two ? But was there nothing else determined ? ( as his cautious way of expressing it would imply ) Let him consult the Text , and he will find that the Creature was not only thus to be one out of two , but it was to be a Male , kept the 14th day , and to be killed at even , without a bone broken , to be roasted , to be eaten in the house , and with unleavened Bread with bitter Herbs , and none left to the morning . And they were to eat it standing ( as our Author acknowledges p. 32. ) with their loyns girt , &c. And with several other rites too long to enumerate . But in the Lord's Supper , there is nothing specified or required but the Elements , and the breaking and pouring out ; nothing said of the kind of the Bread or Wine , nothing required of the time or posture , or number , &c. As for their Sacrifices , he saith , the Rule was sufficient and perfect , we hope , though one Jew brought a Bullock , another a Goat , &c. I may confidently say it was not sufficient if so they did , for God was pleas'd to require more ( who is the most competent Judge of the perfection of his own Law ) For there was a particular prescription not only as to the kinds of the Beasts , but as to the disposing and ordering of them in Sacrifice , what was to be eaten , and what not ; whether the bloud should be poured out or sprinkled , whether upon the Altar or at the bottom of it , &c , one would think that a person that talks so loosely of these things , had never read the Book of Leviticus . But now as to Prayers in the Christian Church , we have only a general Form given us and direction to Pray in the Name of Christ , but nothing as to Words , Time , Posture , Company , &c. So that what can be more manifest then that there is no such particular direction given in Worship , as they had under the law ? And therefore however it comes to pass that this Author hath here so bewildre'd himself , yet it 's what he hath granted before , when he was fain to make exceptions , as to things naturally necessary , &c and of which he saith in the beginning of this argument , that for such it is impossible there should be a Rule ; though there , I conceive , he hath as much erred on one side as he did before on the other , when he saith it's impossible ; for then it had not been possible to assign time , posture , place , &c , under the Law. Had he said in some not possible , in others not fit , he had been much more in the right : However ( to let that pass ) in either way he grants that there is no expectation of Scripture-Authority for such things , nor doth the sufficiency of that or the faithfulness of Christ suffer by such an opinion . I suppose I may now close this Argument : For , as for his Or 's and , Alias's ( which this Author so much depends upon ) I shall consider them in another place . Conclus . 4. If things indifferent are neither commanded nor forbidden ; and things are not unlawful because not commanded , then the doing of such things as are not commanded is not contrary to the second Commandment ; The contrary to this is maintained by our Author , who saith , that the doing of such things in Acts of external Worship as are not commanded , is indeed a violation of the second Commandment . For which he offers this reason , because as in the 6th Commandment it is agreed , that all injuries to our neighbour's person is forbidden under the highest species of such Acts : and in the 7th all species of uncleanness are ; so in the 2d commandment all errors in the matter of external Worship are forbidden under the species of Idolatry . The answer to this depends upon the understanding of his phrase , Matter of Worship , ( which he hath given us no light in ) which either signifies parts of Worship , and then we yield it , that all such instituted by men are forbidden in this commandment , for it 's false worship : but then we deny that we are concern'd in it , or that any thing not commanded and used by us is a part of Worship . And if he thinks otherwise he is ( as upon other reasons also ) concern'd to take up the cause of Dr. Ames that he saith , he is not concern'd in . If by matter of Worship he means the administration and ordering of it , then I deny the parallel , that all errors in Matter of Worship areas much forbidden in the second commandment , as injuries by the 6th , &c. For injuries are of the same Species with Murder , and Acts of uncleanness are of the same kind with Adultery ; but errors in the administration of Worship are nothing akin to Idolatry . 2. I deny that the doing of things not commanded in the Matter of Worship are so much as errors in his sence , since forbidden by no Law , as I have shewed . The Second point undertaken in the Case of Indifferent Things was to shew , that there are things Indifferent in the Worship of God , and that such things , though not prescribed , may be lawfully used in it . Of this , saith our reverend Author , none ( that we know of ) ever doubted ; and again , as it 's stated in that Tract , none in his wits did ever deny it . I do not think my self obliged to answer for some mens understandings ; but if that be true , what must we think of those whom Mr. Baxter writes of , that will have a Rule for every thing ; and adds , take heed of them ? What of such , that when they grant Things Indifferent to be neither commanded nor forbidden , will yet say , that things not commanded are forbidden ? What of such , that when they have granted ( and so it 's then granted on both sides ) that there are Things Indifferent in the Worship of God , will yet say , that the Indifferency of actions to be done while they are employ'd in the Worship of God is all the Question ? Lastly , What of those that when they have yielded that things Indifferent , though not prescribed , may be lawfully used in Divine Worship , will have it put to the Question , Whether things not necessary to all human actions may be used in it ? Who they are , or how far they are concerned in the foregoing Character , I leave to this Reverend persons Consideration . But although none in his Wits did ever deny the Question as stated by me , yet because it may be of use toward the clearing of the matters hereafter to be discoursed of , I will briefly consider the case as it was then stated and that will appear from the things considered in the state of it , and the ways taken to prove it . 1. It was granted that things naturally necessary to the Action were excluded ; since generals act but in their particulars ; and if some of the kind must accompany the Act , then this or that particular of the kind is lawful to be used , as it is in time place , habit . This he grants , but only adds , that Habit surely is not necessary , we read of none before the Fig-leaves were sown together , Gen. 3. But ( 1. ) We indeed read of no habit before the Fall , but is there nothing natural to man since the Fall ? What doth our Author think of the Apostle's Natural Body , &c as opposed to Heavenly , or of the description he gives of the state of mankind , when he saith , we are by Nature Children of Wrath : We read of no such Body or state before the time of the Fig-leaves . And yet the Apostle makes bold to call them Natural , as belonging to man in his present fallen State. ( 2. ) Therefore we have a further notion of Natural given us , and that is when any thing is suted to the Nature or State of the thing or person . Thus Ames and others tell us of Natural Ceremonies , as lifting up the eyes to Heaven in Sign of Devotion , ( which by the way is not so Natural ; but that casting them down in Worship is a sign of it too , as in the publicans . ) And so habit is Natural to man , as belonging and suted to his present condition . But , saith he , it is not Natural , for a person may Pray naked ; and so he may pray blindfold , and yet will any one say , sight is not natural to man. But how may he pray naked in Regious assemblies ( for we are speaking of publick Worship ) can he say it 's sutable to the Solemnity ? And so going naked is as little sutable to the nature of man. ( 3. ) Again that 's natural , which is the effect of Nature , though not born with us . And I am apt to think that did our Author live within the Circle of the Frigid Zone , he would without any Tutor , without the knowledge of what is the custom of Civilized Nations , without any moral reason , have thought upon the benefit of Frieze , or somewhat of the like use with that . But suppose I am mistaken , how hath he mended the matter ? He tells us , that by the custom of Civilized Nations some habit is necessary . But then what becomes of the Fig-leaves , what of the coats of Skins God clothed Adam with . Now to say it came from custom before custom was , ( for it was in the beginning ) I think , is much more absurd than to say that Habit was natural . But it 's time to pass on to a more profitable argument . 2. It was proved that all things , which in general and for kind are morally necessary are also lawful in their particulars . This was made evident from a parity of reason 'twixt what is naturally , and what is morally necessary , and therefore he that grants the particulars of what is naturally necessary , to be indifferent , must also grant the particulars of what is morally necessary to be indifferent . And as it follows this Time or that , this Place or that , this Habit or that is lawful and indifferent , because Time , Place and Habit are necessary : So it also follows this Method or that , this Form or that , this Order or that is lawful , and may be used , because Method , Form , and Order are necessary . And therefore we need look no more for an institution for a Form , than , as he saith for a Bell to call to Worship , or for a Gown or Cloak to preach in , &c. For what Naturally necessary is to the particulars of its kind , that is Morally necessary to its particulars : And one is no more unlawful for want of an institution or command , than the other . This our Author also yields to , We , saith he , having agreed that there are some circumstances of Humane actions , in Gods Worship , not only Natural , common to all actions , but of a Moral nature too , relating to them as such actions , which God having neither commanded nor forbidden , may be used , are not much concerned , in what our Author saith upon his second Head. 3. It was further shewed in the aforesaid Treatise , that such things in Divine Worship as were agreeable to the Rules of the Apostle , and served for Order , Decency , and Edification , were also lawful , though they were neither Naturally nor Morally necessary ; nor did necessarily arise from the nature of the Thing , as Method and Form , &c. do ; that is , that there are a certain sort of things that are ambulatory and contingent , that vary with circumstances , ages , places , and conditions , &c. As , the being cover'd or uncover'd in Worship ; such and such fixed hours of Prayer ; The Love-feasts , and Holy-kiss , and besides , several Civil usages transferr'd from secular affairs into the Service of Religion ; which were used therein not as meer Civil Rites ; as I there shewed . This argument taken from Civil usages our Author endeavours to avoid several ways . 1. He saith , If we do not mistake , the reason why Dr. Ames and others do think that Civil usages may be used in Acts of Worship , is because they are either necessary to the action , as Humane , or convenient , comely or grave , &c. And because I had said * that if the being Civil usages did make them lawful in Divine Worship , then there is nothing in Civil cases but may be introduced into the Church , though never so absurd , he saith , he cannot apprehend the consequence , because what is granted about Civil usages is to be applied to grave actions and none other . But to this I answer , Grant they are thus to be understood of such Civil usages as are grave , yet then it is not so much because they are Civil as because they are grave , that they may be used , and provided that they were grave , they might be used if they were not Civil , as well as if they were , and are not the sooner to be used , because they are Civil . And then what becomes of their argument for such and such practices and customs that they were Civil ? And what have they got when to avoid the force of what we say from the Love-Feasts , &c. plead , as he doth , that they are Civil usages . So that when he and his brethren grant , that such usages which may ordinarily be used in other Humane actions of a grave nature , may be used in Acts of Worship ( which is more than we dare say ; for then standing crosses may be introduced into Worship , which are used to very grave purposes in Civil matters , as to distinguish Christian from Heathenish or Turkish Dominions , &c. ) I know not what they can deny . 2. He gives a very partial account of Civil usages , when he tells us of Orators Pulpits , and Seats , and Bells , Gowns and Cloaks : But in the mean while forgets that there are Civil usages , that are of a Ceremonial Nature , and that are used by way of signification , distinction , &c. As now a garment is ( I may still say ) Naturally or ( as he will have it ) Morally necessary , but when in a particular case it 's required that it be White or Purple , it 's a Civil usage , and is by way of signification ; and so the signification is transferr'd with it from a civil to a sacred use , which how consistent it is with their principles I leave it to his consideration . 3. He takes no notice of the Argument used by me , that if civil usages without institution may be lawfully used in Divine Worship , this ( with his concessions before about Natural and Moral circumstances ) will justifie most , I had almost said , all the practices of our Church , as I instanced in the Surplice , since White was used as a badge of Royalty and Dignity , of joy and innocency , in Civil cases , and so may be used by way of signification in Religious ; and so of the rest . All that he hath to say about the Surplice is , that it 's tied to Worship , which is remote from the case in hand , and shall afterward be considered . To this I may also add the Cross ▪ which he saith , they do not stumble of making upon a pack of Cloth or Stuff , or upon a Sheep for note of distinction , and may be , and is used for graver purposes in the like way of signification in Civil matters as I have observ'd ) and so may be , by this Argument transfer'd into the Service of Religion . 4. It was further maintain'd in the stating of the Case , that the ordering and administration of the things relating to Divine Worship , was left to Christian prudence . To this our Author saith , It is very true , these must be determined by human prudence , but that they must necessarily be determined by the prudence of the Superiour , and may not be determined by the prudence of the agents , is another Question . Who ever affirmed it ? That they are left to human prudence to fix and determin , is all that I maintain'd ; but how far Superiours may determin , and how far Inferiours must submit to things so determin'd , is another Question , and belongs to another place . From what hath been said , it may appear whether no man ever doubted of the truth of the Case as I have stated it , when he himself speaks so dubiously and uncertainly about it . But because I have not stated it to his mind , and that it 's not the Dissenters position , but only a position , which their adversaries have imposed upon them without any ground , as he saith ; let us see how he states the Question , which is thus : Q. Whether things , the doing , or not doing of which God hath not prescribed , being neither necessary to the action as an human action , nor convenient for it ( with reference to those that perform it ) for the ends of it , nor naturally , nor in common judgment such , without which it cannot be done decently , may be lawfully used in the Worship of God by all persons , or by any persons , who judge that God hath forbidden the part to which they are by men determined , either in the letter , or by the just reason , and consequence of Holy Writ , as forbidding all useless and superfluous things , in so sacred actions , or things not necessary , and used ordinarily in Idolatrous and Superstitious services , or judging that in Worship every man is sui juris , and ought not to be deprived of the liberty God hath left him , may be universally and lawfully used ? This he hath elsewhere formed into a position , and from thence doth declare , that it lies upon his Adversary to prove , that those things which he would have all Dissenters conform to are , 1. Things naturally necessary to all human Acts. Or , 2. Things convenient for them as human acts . Or , with reference to the true end of such acts : Or , 3. Such as Nature shews to be comely for all human acts , or such grave acts at least , or which common judgment so judgeth . Or , 4. That men may do what they reasonably judge sinful . Or , 5. That there is no reason to judge useless , and superfluous actions in the Worship of God sinful . Or , 6. No reason so to judge of the things not necessary to be used in Gods Worship , and which have been , and are ordinarily used in Idolatrous Worship . Or , 7. That there is no reason to judge , that Christians in matters of Worship ought to be left at liberty in things when God hath so left them . Whether this be indeed the Dissenters position he best understands ( as I should think but whether it be their position explained , ( as he saith ) or confounded , I leave to the judgment of others . This only I am sure of , that for as much as I can understand of it , I may turn his own words upon him , and whereas he saith of the Case as I have stated it , None in his wits did ever deny it , I can say as it 's stated by him , None in his wits did ever affirm it . For who in his wits will ever affirm that it 's lawful to use such things in the Worship of God , that are sordid and indecent , disorderly and confused , idle , useless , and superfluous , hurtful and pernicious ? And yet ( according to him ) this must he do , that will undertake to prove , that things that are not comely , convenient , or edifying , may be admitted thereinto . For this Author tells us , that by Decency we can understand nothing but what is oppos'd to sordidly , &c. And if it be not decent by his rule , it must be sordid : And so of the rest . Again , Who in his wits will affirm that men may do what they reasonably judge sinful ? And yet these things must they affirm that will attack this position of our Authors : By which stating of the Question and mingling things of a different nature together , he hath provided well for his own security , and may without fear of being conquer'd , or so much as oppos'd , fling down the Gantlet , with , If our R. Author hath taken the position , as here stated , and argued it , we shall consider what he hath said ; if not , we shall lightly pass over what he hath said , &c. and expect till he hath justified all or any of the last Seven mentioned particulars . But I shall not so lightly pass over what he hath said without clearing what may be cleared , and reducing the Case into its proper principles , though it be what he hath taken no care to explain or prove . If we review his seven particulars , we shall find that the a 4th . and 6th . b belong not to this case , and are otherwhere resolved : And of the Five remaining Four of them are reducible to one argument , which come now to be considered ; and the last of Christian Liberty , I shall treat upon in the close of this Discourse . In treating upon the Four that belong to one argument and have for their subject Human Acts ; I think it may be done by putting and resolving the following Question . Q. What is it that doth make things in themselves lawful and indifferent , to be unlawful in Divine Worship ? This is the main seat of the controversie ; it being agreed that there are indifferent things in the Worship of God ; But since we afterward divide upon it and say that notwithstanding this there are some things of that nature , that are by circumstance unlawful , it is sit to understand , how this Question is resolved by one and the other . If We state the case , we say the Rules we are to guide our selves by , are those of the Apostle , of Decency , Order , and Edification . And we trouble not our selves nicely to consider whether the Decency arise from the nature of the thing , or from common usage , or prescription , or institution , since we think that decency may arise from any , and it matters not from what cause the thing proceeds , nor how it came to be Decent , when it 's now thought and found to be so . And as little curious arewe about the first reasons of Order and Edification , for we are so little speculative in matters of practice , that we think the peace of the Church , and Unity amongst Christians , are much more fit to determine us in these cases than all the accuracy in Metaphysicks . So that if a thing be found to be decent , orderly and for Edification , though we were assur'd it did Spring from Humane Institution , we think it to be lawful , and that Humane Institution cannot make that unlawful ; which is found by use and experience to be for Decency and Order . Again we think that those things which in kind are necessary to Humane Acts in all cases , and comely and grave in Worship as well as out of it , may be appropriated to Worship : and that the appropriation of Places , Time and Habit to Worship , doth not therefore make such Places , Times , and Habits , unlawful to be used . And if things indifferent in themselves are unlawful in Worship , we conclude it must be when Divine Institution is pretended for what is Humane , and when the things sute not the Nature , or defeat the ends of Divine Worship ; or for the like reasons which I in the controverted Tract did insist upon . But now on the contrary , by what may be Collected from him , it appears to be the Sence of his position , 1. That nothing of Humane Institution is to be admitted or may lawfully be used in Divine Worship . For thus he saith , they must be things necessary to all Humane Acts , or convenient for them as Humane Acts , or comely for all Humane Acts , &c. 2. That nothing , though nccessary , or convenient , or comely , ought to be used in , and much less be appropriated to the Worship of God ; for they are to be considered in Worship only as they have a reference to such Humane Acts. In the consideration of these I shall 1. Consider how he attempts to prove it . 2. Endeavour to discover the mistake ; and vindicate the arguments and instances , produced in the case of Indifferent things to the contrary , from his Exceptions . These are the chief things that all his discourse is founded upon , and that are scattered through it : But though they are rather supposed than proved by him ; and therefore ( to use his own Words ) I may lightly pass them over , and expect till he hath justified them : yet because I would make somewhat of it , I shall collect from the Hints he gives , what it is that he doth think may be said for them . As for the first of these , that nothing is to be used in Divine Worship that is meerly of Humane Institution , his arguments are fetched from the Nature of the things pleaded for them , viz. Decency , order , edification . As , saith he , 1. We cannot apprehend it in the power of Man to Create a Decency . The greatest Emperors wearing an Antick Habit , would not make it Decent , till it could prescribe , or had obtained a common consent . This I the rather mention , because it is an argument much in vogue amongst those that would artificially handle this matter . But here let me ask them what it is creates a Decency ? He saith , the Law of Nature and prescription , common consent and the guise of Countries . But how began that Prescription , whence arose that consent whether from chance or institution ? Or what is it whence it ariseth , if it be found to be decent ? Certainly if it began in one of these institution is the more noble of the two , and the less disputable : And then it would be hard to conceive how that which came by chance should be lawful , and that which came by Institution should be unlawful . But ( 2. ) If Prescription , and Common Consent , and the Guise of Countreys be the measure of Decency , may not these things also be the measure of it in the Church , and in things relating to Divine Worship ? And is not the custom of the Churches of God a reason as sufficient to conclude us in this matter as the grave and Civil customs of a Nation ? Or ( 3. ) Is there any Church on this side Rome that by a Sic volo doth stamp a decency upon its Institutions , without respect to prescription and the custom of Churches ? Or that can do it ? By his way of expressing himself , he would make the Argument great , as if to Create a Decency was an invasion of God's Prerogative ; We cannot apprehend it in the Power of man to Create a Decency . The greatest Emperor , &c. But if a Decency arise from the Guise of Countrys , and Prescription , and Common Consent , it might be questioned , whether according to him , God himself can then Create a Decency , and by his authority make that to be at once which requires time and Custom ( as he saith ) to produce and form it ? So high doth the power of a little School-subtilty and Imagination sometimes transport men , that their Arguments vanish out of sight , and are lost to all those that converse with what is gross and tangible . But supposing it is not in the power of man to Create a Decency , yet Order may be Order without those dilatory reasons of Custom and Prescription ; and therefore what holds against establishing Decency by institution , will not hinder but that order may be thereby established . Therefore , 2. He further argues from the Nature of Decency and Order , that things of meer Humane Institution are not capable of that plea. We can understand , saith he , nothing , by orderly , and according to order , but without confusion . By Decency we can understand nothing but what is opposed to sordidly ; nor can we think of any action that is not Decent , if the contrary to it be not indecent . So then nothing ought to be done in the Worship of God , but what may be done without Confusion , &c. of which Nature can nothing be that is idle and superfluous , &c. I was at a great loss at first to find out the drist of all this , but upon consideration I think it contains these things : ( 1. ) That it is unlawful to ordain or use any thing superfluous in the Worship of God. ( 2. ) That whatsoever is not for Order , Decency and Edification is superfluous . ( 3. ) That nothing is Decent , if the contrary to it be not indecent . It 's the last of these we are now concerned in ; which by the help of the great managers of this Argument , may be better understood . And it amounts to this , that Decency and Indecency are contraries ( rather privatives saith Jeans ) And if one of them be not Indecent , the other cannot be Decent : And if the Action may be performed decently without what is called Decent , then that which we call so is not Decent . As suppose it 's pleaded that a Surplice is Decent , but if the contrary be not Indecent , and the Service may be performed decently without it , then that Vestment is not Decent . In answer to which I shall not concern my self in a tedious and nice dispute about the nature of Contrarieties and Privatives , but readily grant the opposition which they insist upon betwixt Decent and Indecent ; And yet notwithstanding shall make bold to deny the whole they infer from it : And that for this reason , because our Dispute is not about the Nature of Decency and Indecency , but about things Decent and Indecent : And although Decency and Indecency be opposed as above said , yet it is not so in the things controverted , but that things different may be both of them , Decent . As for Example , he grants that it 's comely and grave to preach in a Gown , and that they look therefore for no Institution ; but now by this way of arguing it could not be so : For if a person may preach decently without a Gown , then it cannot be Decent to preach with it , because Decency and Indecency are contraries , and if the contrary be not Indecent , ( as it is not to preach without it , must he say , ) then to preach with it is not Decent . So again , what Decency is to Indecency , that is Reverence to Irreverence : But , he saith , that kneeling at the Sacrament is Decent , ( for saith he , no Dissenter refuseth to receive the Sacrament kneeling because it is not Decent ) and Reverent . But it can be neither of these by his argument , for they also affirm that it may be Decently and Reverently received , though they do not kneel ; and therefore the contrary to kneeling being not Indecent , kneeling cannot be Decent . And thus I might run on in infinitum ; and the like may be argued from the account he gives of Order . The ground of his and the others mistake is , that they argue from the kind to the individuals of the kind , as if one individual was as much opposite to the other as kind to kind , whereas the individuals are mutable things , which the guise of Countrys , and custom , &c. alter ; and two things different in use or figure , or the like , may be both of them Decent , as to wear a Cloak or a Coat in Secular business ; a Cloak , Gown , or Surplice in Religious Solemnities , ( according as the custom is . ) Therefore the Brethren at the Savoy let this curious 〈…〉 , and grant , there are some things Decent and orderly , when the opposite species is not undecent or disorderly . And a greater than they said it was comely , with respect to the then state of the Church , not to marry , and yet without doubt it was not thought uncomely to marry too ; which yet the Apostle could not have said , if our Authors way of arguing had been of any force . After all this pert discourse against things instituted we are little concern'd , not only because there is nothing like things meerly instituted by men in our Church except the Cross , ( which Lay-Communion is not concerned in ) but also because even that and all things that can be forced to look this way are not now instituting , but are received as having been so long before , and are not the subject matter of Institution , but of Civil and Ecclesiastical Command betwixt which there is a vast difference , as , Mr. Jeans rightly observes ; There is difference 'twixt Institution , and Commandment or Appointment ; for though every Institution be a Commandment or Appointment , yet every Commandment or Appointment is not an Institution . And hence a Church in a place may command and appoint the uniform observance of Ceremonies , instituted unto its hand by the Church in former ages . As for such particular things as were owing to meer Institution ( which I produced in the above said tract ) in respect of their use and signification , I shall keep them in my eye , though I lay them a●ide for the present to come to his next head . Nothing , though necessary , or convenient , or comely , ought to be used in , and much less appropriated to the Worship of God ; being all such things are to be considered therein only as they have a reference to humane acts . This he asserts not only in the Propositions which he draws from his general position , but also elsewhere ; so he saith , that they comply with meer necessary , or convenient circumstances either of Actions , or such or such Actions , considered abstractly from any Religion . And therefore he concludes . 1. They must not be used in Religious Worship . So he saith , Those who stumble at the Surplice ( as not many do ) or the Cross , or kneeling at the Eucharist , scruple to do it in an Act of Worship . So again , The Minister must wear his Surplice in his Acts of Worship , and sign with the Cross within the complex Act of Worship , ( for he after it with prayers concludes the Action . ) The People must kneel in the act of Receiving . What then ? Why then they are unlawful Now how the things that are necessary in general ( as Posture , Habit , &c. ) can be used without particulars , or how those particulars can be used in Worship lawfully , and yet be unlawful , because used in Worship , I understand not . For then sitting would be unlawful , if alike required , and a Gown be unlawful , and the Ring in Marriage unlawful , and the laying the hand on the Book unlawful , ( at the former of which is a prayer annexed , and at the latter it is implied , ) and all Civil Usages in Worship would be unlawful : And then what will become of what he hath elsewhere said ? Dr. Ames and others do think that such usages which may ordinarily be used in other humane actions of a grave nature , may be used in Acts of Worship ; and being so used are no more than appendants to the Action , &c. But being sensible that this will not do , and that unless he can make the being used in Worship to be the same with Worship , to be an act or a part of it , he cannot make it unlawful , and that if he should attempt it , 〈…〉 to disparage the cause , 〈…〉 2. That which is appropriated to Worship is unlawful . Some of them cannot but look for an Institution for a Garment [ meaning the Surplice ] which they must be tied to use in the Worship of God , and restrained from the wearing of at other times . Now because this would open a gap too wide for him to stand in , and would condemn Places , as well as Habits , and make it as unlawful to use a Church as a Surplice , he therefore cautiously begins it with Some of them : But yet however he gives us a reason for it , viz. Because the appropriation of it to the Religious act , speaks something of Religion and Homage to God in it . Elsewhere he expresseth himself after the like manner , We think they ( civil usages ) must not have any thing of the nature of Worship in them , but may as well be used in meerly Civil actions , as in Religious Duties . If there be any thing of Homage to God in them they are Worship which must have an Institution . But , First , What doth he mean by appropriation , doth he thereby understand that what is for the present appropriated to a Religious use and Service cannot be omited , nor altered , nor upon any reason whatsoever be applied to any other use ? This our Church doth not hold . a Is it that out of a Reverence to Divine Ordinances , it is not fit that the things used in or at Divine Worship be prostituted to vulgar use , that what are Churches for an hour or two on the Lord's day be not Stables all the week after ; nor the Tables and Plate used in the Lord 's Super , be employd , in the service of the Taverns ? This we agree to , and think our selves well able to defend against any arguments we have yet seen to the contrary . 2ly . Doth appropriation necessarily imploy homage to God ; may not things be thus separated , for Order and Uniformity , for Gravity and Decency , for Reverence and Respect to the Solemnities of Religion ? And may not this Reverence and Respect we shew to the solemnities of Religion , and the Devotion we shew in external Worship redound to God himself ? Indeed what are all the outward acts of Reverence but expressing of Homage , Veneration and Adoration to God ? I do not think the Holy Psalmist forgot himself when he said , Come let us Worship , and fall down , and kneel before the Lord our Maker : Or that our Author himself said amiss , when he maintains , that Nature teacheth us to Worship God in the most decent manner we can . For though Adoration be to be given to God alone , yet Reverence ( as our Author distinguisheth ) is due to all things relating to him , and to that Worship we pay to him : And as there are several Acts of Worship due to God ; So there are some things due to his Worship , by which his honour is advanced and devotion furthered . But for this I refer him to what was said otherwhere , which he was pleased to take no notice of . But to bring all to an issue I shall now consider the several arguments , and instances I produced to prove that things indifferent , though not prescribed , may be lawfully used in Divine Worship . This I proved from the old Testament and New , from the practice of the Primitive and Modern Churches , and from their own Concessions . 1. The instances I chose to give from the Old Testament were David's Temple , the Feast of Purim , and the Synagogal Worship : To these he answers at once , that they are answered long since by Dr. Ames in his Fresh Suit. And perhaps may be answered by him after the manner he defended the objection taken from the second Commandment , which our Author himself gives up : But if his Arguments are of force , I suppose , we shall find it in our Author . And he first begins with Davids Temple , of which he saith , David indeed design'd a Temple for God without a command , But God checked him for it for this very reason , 2. Sam. 7. 7. and though he approved his generally good intention , yet he restrained him as to his Act , as may be seen in that Chap. This being matter of Fact the Text must determine it , and from thence I observe . 1. That God had at no time given a command concerning building a Temple . So in the Text quoted , in all the places with all the children of Israel spake I a word with any of the tribes , &c. saying , why build ye not me an house of Cedars ? 2. David in designing it went upon rational grounds ( 1. ) as God had given him rest , and so it became him to do it in point of gratitude , and because he had an opportunity for it . ( 2. ) From comparing his own house with God's , See now I dwell in an house of Cedar , but the Ark of God dwelleth within curtains . 3. It was no rash act , for it seems he had at that time made ready for the building , having it a long time before in his thoughts . Or this see Dr. Lightfoot , Temple c. 40. 1. From all which I infer , that neither David in designing , nor Nathan in approving what he design'd , thought it absolutely unlawful to do what was not commanded in the Worship of God , or that what was not commanded was forbidden . This must be granted by our Author , that saith , God approved his generally good intention , now what was his intention generally but to do somewhat in honour to God , and for the solemnity of his Worship ? Thus much Mr. Pool doth yield , The design being pious , and the thing not forbidden by God , Nathan hastily approves it . Now if he approved it because not forbidden by God , then they did not think that what was not commanded , was forbidden ; nor doth that of our Author appear to be reasonable , that God checked him for it , because it was without a command . 2ly . Supposing that particular Act condemned , yet it is not reasonable to suppose it to be for the general reason , given by our Author , that nothing must be done without a command , but because in a matter of that consequence , the Prophet did not advise about it , and that he did too hastily approve it , as Mr. Pool saith . But , 3ly . It 's evident that the particular Act was not condemned . 1. Because God commended him for it , thou didst well a . So Mr. Hildersham , Though the Lord would not let David build him an House , yet he commends his affection for it , &c. b 2. God rewarded him for it , for upon it it was promised , c He will make thee an House . So Mr. Pool , For thy good intentions to make him an House , he will build thee an House . 3. He presently gave order upon it for the building such an House ; and as a mark of approbation , and a further reward of David's good intention , did both reveal what he would have built , and how d ; And appoint his immediate Successor for the building of it e . 4. Though God did deny this Privilege to David , yet it was not without giving him good reason for it , and that was ( 1. ) because things were not setled . So it was before with the tribes , therefore God saith he walked with them f : And so it was with David , for though he had at that time rest , ( which was about the 10th , or at most the 20th , of his Reign ; ) Yet it was far from a settled Peace , and therefore Mr. Pool reads it as the Margin , v. 11. I will cause thee to rest . ( 2. ) It was not fit for David , Because he had been a man of War , and shed much blood . g Now in opposition to this ( 1. ) God saith , I will ordain a place for Israel , and plant them , &c. h ( 2. ) Of Solomon , he saith , He shall be a man of rest , and I will give him Peace i . So that it appears that it was not unlawful for David to design a Temple nor unacceptable to God that he did design it , but it was deferr'd for the reasons before given , and because it was unseasonable . Now because the Author has referr'd me to Ames , I will send him back thither , and let him see whether he has answered all this or no. As for the Feast of Purim , This Reverend person saith , It lieth upon our Author to prove , the Feast of purim was kept as a Religious Feast . There is no order for any Religious Acts to be performed in it . If it were , it was generally commanded under the precepts of giving thanks for publick mercies . I shall therefore undertake to prove it a Religious Feast . But before I proceed I shall 1. observe , That the lawfulness of Religious Feasts and Fasts admit of the same general proof , and if I prove one I prove the other . 2. I observe that the Jews did think it lawful to institute Religious Feasts and Fasts , both occasional and anniversary . Of the latter sort ( which is the matter in dispute ) were the Fasts of the 4th , 5th and 10th Months , instituted in the time of the Captivity a . Such was the Feast of Dedication instituted by the Jews in the time of the Maccabees b , And kept to the time of our Saviour c , nay to this very day amongst them d . And so Mordecai and Esther did establish this Feast of Purim , and the Jews took upon themselves to keep it e . Now that it was a Religious Feast will appear , 1. As it was a day of thanksgiving to God for that great deliverance . Thus it 's called a day of gladness , a good day f , which Mr. Pool thus paraphraseth , a time of feasting , rejoycing and thanksgiving g . This further appears from the reason given for the celebration of it . It was , saith the Text , That the memorial of their deliverance should not perish : or as Mr. Pool , Because they had seen and felt this wonderful work of God on their behalf . h It appear'd further from the circumstances of it , it 's said They sent portions one to another , and gifts to the poor . i Which , saith Pool , they used to give upon days of thanksgiving , of which see Neh. 8. 10. And I may add , that it is impossible to conceive that persons of such signal piety as Mordecai and Esther , should institute , and under the present sense of such a deliverance , as the Jews were , should observe this Feast , only as a day of Civil Joy , without respect to God that wonderfully brought it about . 2. It was as much a Religious Feast , as their Fast was a Religious Fast ; So the Text makes them parallel , They confirmed these days of Purim , &c. As they had decreed for themselves & for their seed the matters of the fastings & their cry . k But what their Fasting was , the nature of the thing , as well as the Cry here spoken of doth declare . So to go ye and fast , Pool adds , and pray , which was the main business , to which fasting was only an help . l But our Author saith ; There is no order for any Religious Acts to be performed in it . As if they did not know what became them to do upon such a gracious and wonderful deliverance . But we read of no order for such Acts on their days of Fasting , were they not therefore Religious ? Nay we read not of the name of God in the whole Book , or or any duty to him plainly expressed , and shall we therefore esteem it not to be Religious and Canonical ? But saith our Author , If it were a Religious Feast , it was generally commanded under the precepts of giving thanks . And I desire no more : For in one Breath he hath yielded all . So that now we have gained , that fixed and anniversary festival days set apart for Commemoration of God's Mercies to us , are not only lawful , but what we have a command for . And thence it follows , that a Church hath Power to determine them , as they did . And further that things not commanded may be used in Divine Worship . The next thing is the Synagogal Worship . To this he replyes , The Worshipping of God in Synagogues wanted no special Command ; Being but a Circumstance convenient , if not necessary to publick Worship considered as an Humane Act. A Multitude of people could not meet to Worship God together without a fit place . But First why did not Synagogues want a Special Command as well as the Temple which he contends for ? ) For , which is worse , to build a more convenient place for one already instituted , a Temple for a Tabernacle ; or to build places for which they had ( as he yields ) no special command , as the Synagogues ? But suppose they needed not a Command for Synagogues , because a Multitude could not meet together without a Fit Place ; yet how will that be a reason that the Worshipping in Synagogues wanted it not ? That place is a circumstance convenient , and that Synagogues were fit places for a Multitude of people to Worship in , we grant ; and we will grant that this may be a reason to justify the building and using such places without a special Command ; yet what is that to the Worship so and so ordered in those places ? What is that to Days and Hours , which the Scripture speaks of , and he contends against ? What is this to the Forms used in their Service , which the Jews do write of ? , If these are not to be justified though they wanted a Special Command , how was it that our Blessed Saviour and his Apostles did not only frequent the places , but the Service , as our Saviour's Customary Preaching in them doth shew ? What is this to the Ritual Observations our Saviour complied with , such as the Passover Cup , and their posture at it , which he shewed his approbation of in his taking the materials of his last Supper from the Rites used in the Passover , as learned men have observed ; of which Casaubon saith , Hoc primum observare juvat , quomodo Filius Dei umbras Legis ad veritatem traduxerit . This he will by no means hear of , and therefore useth several evasions ( for they are no better ) . Thus when it 's recorded that our Saviour told the disciples , with desire have I desired to eat this Passover with you before I suffer : and in prosecution of it , that he took the Cup , and gave thanks , and said , Divide it among your selves , for I will not Drink of the Fruit of the Vine , &c. he irreverently represents it as if it was no more than if he drunk only to satisfie Nature . For so he saith ; Before Christ did eat the paschal Supper , he drank a Cup of Wine , and doubtless at it he drank also , though it be not recorded . People need no Institution to drink while they are eating . As if the Evangelist had no more to do than to tell us Christ drank a Cup of Wine with his Meat . Surely there is a better account to be given of this matter ; The Text it self shews it . And the Jewish Authors and others that write of their customs , do sufficiently inform us . In which he must be very ignorant or incredulous , that will say ( as he doth ) that no more is signified by it than that every one might drink as his appetite required ; and no less irreverent that can think that what is recorded of our Saviour's taking the Cup , and blessing , and drinking in the Passover , was only to serve that end . The next thing I insisted upon was our Saviour's compliance with them in the posture us'd by them at the Passover , contrary ( as he owns ) to what was used at the first Institution . Of this , he saith , Our Saviour used the Jewish posture in eating the passover , a being a posture no where , that we know of , used by Idolaters , nor being any posture of Adoration , but their ordinary posture of eating Meat . 2. He saith , that every one might use the posture which was most convenient for the Nature of the Action : and that he doth not see any reason to conclude they would have shut out any that because of the institution desired to eat it with his loyns girt , &c. 3. That , if they did use any uniform posture , yet it was because they agreed it among themselves . In all which there is hardly any thing said but is full of mistake . As , 1. He saith , the posture used by our Saviour was no where , that he knows of , used by Idolaters , nor was a posture of Adoration . I cannot tell how far our Author's Learning may extend in this matter , but that the posture of discumbing was used at festival Solemnities from ancient times , by the Grecians , Medes , Persians , Indians , Romans , and Jews , &c. and from thence translated to their Sacrifical Feasts , which the Heathens did very anciently observe a , is sufficiently known b insomuch that the whole Solemnity was call'd amongst the Romans Lectisternium c . This is Confirm'd by Scripture . So Amos. 2. 8. They lay themselves down upon Clothes laid to pledge by every Altar , &c. That is , the Beds which they used in the Temples of their Gods , saith Casaubon , d from the Jews : So Ezek. 23. 41. For satisfaction in which I refer this Reverend Author to others e . And whereas he saith this was no posture of Adoration , he must needs be mistaken , if he grants what they did in those Solemnities in Honour to their Gods to be Adoration . And this they did , for it was an entertainment made for them , the heathens conceiving that the Gods did then feast with them ; hence the Poets phrase of f ornare pulvinar Deorum dapibus . So the Apostle calls their Table , the Table of Devils ? g and their lying down there an having fellowship with Devils . h Having said thus much , I shall not need to proceed , and shew how sitting , as well as discumbing , hath been also used in Idolatrous Service , both amongst Heathens of old and Romanists now , especially since I have it sufficiently proved to my hands in a book I suppose our Author well acquainted with . As for what he further saith , If the Jews did use one uniform posture , &c. there needs not many words to shew how precarious or false it is . For what more precarious than to speak doubtfully ( If they did ) of that which yet is clearly evident they did observe ? Or affirm , that if they did , it was because they agreed it among themselves , which is to suppose the reason of the thing to be certain , when the thing it self according to him is uncertain ? Or what more false since whether it was by agreement among themselves , or by the Authority of the Church , that there was this Uniformity of posture is not so certain , as it is that there was this Uniformity , and that they were universally obliged to use and observe it ? For it was required that discumbiture should be used in all Religious Feasts , but especially at the Passover by all without exception in the first part of the Solemnity . For which I refer our Author to one well-versed in these matters . So little Truth , or certainty is there in what our Author asserts , that every one might use the posture which was most convenient ; and that there was no reason to conclude they would have shut out any from their paschal Societies that desired to eat it with his loyns girt , &c. or standing . The next instance produced in the abovesaid Case of Indifferent things , and objected against by our Author , is the Hours of Prayer , which were observ'd amongst the Jews , at Morning , Noon , and Evening . Act. 2 15. c. 10. 9. c. 3. 1. Of these our Author gives this account : Thus the Apostles used the hours of Prayer , which also they might have changed , if they had pleased . That the Jews sent any to Goals , or excommunicated any for not keeping to those hours we do not find . There is nothing of Religion in the time , more then in any other part of time . Thus St. Paul used Circumcision and Purification . Thus : How is that ? Did the Apostles use the hours of Prayer onely as necessary circumstances of Humane actions , or such without which the light of Nature , or Common usage shews the thing cannot be done , or conveniently or comelily done , as he saith ? Or rather did they not use them as they found them instituted and observed in the Jewish Church ? And not for his Thus , and the reasons given by him ? Will those reasons justifie those very hours of the day , or the just number of three hours ? Or however , how will they Justify the Prayers used at those hours ; But whatever exceptions he had against the time , he it seems found nothing to say to the Service , which yet was pleaded as well as that . But he saith , There is nothing of Religion in the time . If so ( as is granted ) then it 's in the power of a Church to institute and determine it , where there is no other Religion in the Time , than as it 's thus separated to the Service of God. Lastly he saith , The Apostles might have changed the Hours of Prayer , if they had pleased . How might they have changed them ? Might they do it as Apostolical Persons , or as Private Members of the Jewish Church ? As to the former I find not they did exercise any such Power within the Jurisdiction of the Jewish Church , nor that they had any Commission so to do . As for the latter , I deny it . For if it lay in the power of Private Members of a Church to alter the Hours in which the Church is to assemble , it is in their power to Dissolve the Assembly , and there could nothing but Confusion issue from it . I must confess he seems to be at a perfect loss what to say as to this matter . And it appears so when he dares not so much as touch upon the Prayers used . In those hours , and applies his Thus to St. Paul's using Circumcision and Purification , as if they also were necessary circumstances of Humane action ; or such without which the light of Nature or Common Vsage shews the thing cannot be done , &c. which were things of pure Institution at the first , and what though peculiar to the Jewish Church , the Apostle complied with them in for a time . The next instances produced in proof of the Proposition were , Washing the Disciples feet , Love-Feasts , and Holy-Kiss which he joyns together , and of which he saith , 1. It 's impossible to prove , that they were any more than Civil usages , &c. 2. They were not used in Worship . Whether it is impossible to prove the first or no , doth not rest upon our Author's authority , and yet that is the only thing which he hath thought fit to confront what I produced in proof of it . That they were Civil rites is granted , but that they were used by Christ and the Apostles as no more than Civil , is ( I may safely venture to say ) impossible to prove . First , Because there is the reason of the thing against it , as they were instituted and used for Spiritual ends , and in token of Christian Humility and Charity ( as I then shewed ) . Secondly , Because of the great Difference there was betwixt them when used as meerly Civil , and as used by our Saviour and the Apostles . What this was as to washing the feet , I then shewed where he might be Satisfied and to Buxtorf I may add the Learned Dr. Lightfoot . It appears further they were not meerly Civil from the Character given to the kiss of Charity , being called the Holy Kiss . But This was ( saith he ) because the Apostle commanded Christians to use it in a Sober , Temperate , Chast , Or holy manner . But if this was the reason , then all Kisses , and all Feasts would be holy : But now Holiness stamps somewhat peculiar upon the thing it 's applied to and signifies that by Some act , end , or use , it 's Separated from the rest of the same kind . And for this reason was it more likely the kiss was called Holy , from its end , use and signification ( as it was a Testimony of that Holy and intire love , which was or ought to have been amongst Christians ) rather than in respect of the manner ; for what reason was there for that , when it was betwixt persons of the same , and not a different , Sex. Besides , if it was a meer Civil rite , and design'd for no Religious end , could we think the Apostle would require it , and close his Epistles so frequently with it ? Lastly , it appears they were not used as mere Civil Rites , because they were used in Religious Assemblies , and some of them annexed thereunto . Of this ( he saith ) he can never prove , that while Our Saviour was Worshipping his Father he stept aside to wash his Disciples Feet : Or that the Primitive Christians were either Kissing or Feasting one another in the Time or Act of Worship , as Praying , &c. It would have become our Author rather to have removed the proofs given of this , than to call for more : which if he had considered he would have expressed himself with more caution and reverence . That washing the Disciples feet had a Spiritual signification , I have shewed , and so was not unfit for a Religious Solemnity ; and that it was used in such , the Apostle shews , Joh. 13. 4. for a further account of which I leave him to the Learned Casaubon ; How and when the Holy Kiss was used , and how it was called the Seal of Prayer and reconciliation , I then shewed , and is so fully proved by Dr. Falkner , that there needs no more to be added , till that , at least , be refuted . That the Love-Feasts were joyned to , and used at the same time as the Lord's Supper , not only the Apostle's discourse upon it sheweth ; but also the change of Names , and the giving of one to the other doth confirm it . For Theophylact supposeth that the Apostle calls the Love-Feast by the name of the Lord's Supper : And on the contrary Tertullian declares that from hence the Lord's Supper came to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It were easy to heap up Authorities in this kind , but that is done to my hand by such as write upon this Custom . After I had proved that things Indifferent , though not prescribed , might be used in Divine Worship from the practice of the Jewish Church and that of Christ and the Apostles : I further confirm'd it from the incapacity we should be in of holding Communion with any Church ( if it were otherwise ) whether Ancient or Modern . But our Author doth endeavour at once to overthrow it . For saith he , that every particular Christian must practise every thing which the Churches practise which he hath Communion with , or be concluded to have no Communion with it , is to us a New Assertion . And so it is to me , who only did maintain these two things , That there was no Church or Society but would be found guilty if things uncommanded were unlawful ; and if the having such uncommanded things would make Communion with a Church unlawful , then no Church could be Communicated with . So that all that I affirmed was , there could be no Communion Lawful to such as held it unlawful to commun●cate with a Church for the Sake of things uncommanded . And who are concerned in this our Author very well knows ; such I mean , as plead this as an argument for their present Separation . But though the Assertion , as he words it , is neither mine , nor true ; yet I dare affirm there are some things uncommanded which every particular Christian must practise , or else he can be said to have no Communion with the Churches where such things are practised ; Such are Forms of Prayer , and receiving the Sacrament in the Forenoon , and without sitting , where there is no provision made for them that would use that posture , as well as where it is not allowed . And this was the case in the ancient Churches . To which he replies , Their practices are great uncertainties , and their writings depraved , or , it cannot be made appear , that none could have any Communion with those Churches , unless he did eat the Lord's Supper fasting , or prayed toward the East . That their writings are depraved is very true , But that they are so depraved as that there is nothing certainly theirs , is what no one will assert . And that they are not depraved in the passages or things I quoted from thence , is very evident from the concurrence of the Fathers therein , and the general consent of learned men of all sides . As to what he saith that it doth not appear that none could have Communion with them , unless , &c. It were easy to refute it , and to shew it in the Instances I gave ; and to make it out in one for all , viz. That of receiving the Lord's Supper Fasting ; of which St. Austin saith thus , Liquidò apparet , &c. It plainly appears that our Saviour and his Disciples did not receive it Fasting , but shall the Vniversal Church be therefore reproached , because it receiveth Fasting ? And this pleased the Holy-Ghost , that in Honour of so great a Sacrament , the Body of Christ should First enter into the mouth of a Christian. For therefore is this custom observed through the universal Church . And more to the same purpose may our Author read in that Epistle . Now when this was the practice ( as they say ) of the Universal Church , and that they so practised upon the score of an Apostolical Precept , as St. Austin there saith , ( how truly is not my business to enquire ) can we think that it was not required ? Or that there could be any Communion with those Churches , if any did otherwise ? I added to the ancient Church , the State of the Reformed Churches abroad , and shewed how they do use things uncommanded in the Worship of God , and how impossible it is upon the principles of those that dissent from our Church to hold Communion with theirs . To this he replies , we have not heard of any thing used among them in Worship , &c. but what is prescribed , excepting only some Forms of Prayer relating to the Sacrament . 2. None of these receive the Sacrament kneeling . 3. They compel not any to receive Standing or Sitting . I would be loth to charge our Author with want of diligence or integrity , but how reconcilable this is to it that he saith , I must leave to the impartial Reader . Supposing however the first to be true , yet if they have some Forms they have somewhat not prescribed . But have they only some Forms relating to the Sacrament ? What then shall we say to Capellus , that saith diverse of them have set Forms of Liturgies ? What to their Formularies , as those of Holland and Switzerland ? What to the Bohemian Churches that have also Forms in Singing of Humane Composure ? Have they nothing but Forms of Prayer , what then thinks he of Anniversary Festivals observed in the Helvetick and Bohemick Churches ? And of God-Fathers in Baptism ? As much mistaken is he when he saith , None of these receive the Sacrament kneeling , as appears from the Petricovian Synod , that I quoted in the foresaid Tract . But to this he answers , it is not at all to be wondred that the Lutherans in that Synod , should determine as they did , &c. Doth he hereby mean that there were none but Lutherans in that Synod , or that the Lutherans , in that Synod , only determined it ? Which way soever he would be understood it 's a wretched mistake . For the Synod was composed of those of the Helvetick , Augustan , and Bohemick Confession , and subscribed by all of them , and was indeed but one of several Synods they held in Common together . If he had but looked into this Synod , all this discourse might have been saved , and he might have answered his own Question , We desire to know what more receive Sitting except the Lutheran Churches ? What he produceth the 3d. for , I cannot well understand , for it 's all one if those Churches forbid any one particular posture as if they required another . And yet some do forbid Sitting , as the Synod above quoted , and one Church Kneeling . I proceeded further to shew that they themselves could not then be Communicated with , since they do things without prescription ; as in administring the Sacraments , conceived Prayer , Swearing , and Church-Governments and order . He saith , we do not make Sitting necessary ; but that is not the point in dispute , for he by his principles should shew where it is commanded . For conceived Prayer he argues , How this is prescribed , he and others have been told elsewhere , and those that have told it , have had a sufficient answer . Laying the hands on the Book , he saith , is a civil , no sacred usage ; as if the invoking God , and a solomn testimony of our so invoking him by some external Rite , were meerly civil . Such then was lifting up the hand , which was anciently used in swearing , and so appropriated to it , that it was put for swearing it self , Gen. 14. 22. Ex. 6. 8. They that can affirm such things as these , may affirm any thing . As for the things relating to Church-order , he saith , Ten times more is allowed to matters of Government than Worship . But he undertakes not my argument taken from the parity of reason betwixt the Kingly and Priestly offices of our Saviour : And which the Presbyterian Brethren so approve of as to use the same Arguments for Government as Worship . The Third general was to enquire , how we might know what things are indifferent in the Worship of God. The main things he herein objects against , respect Edification ; In handling of which , he thus sums up my sense of it ; Our Author would not have us judge of Edification from what most improveth Christians in knowledg and grace , but from what tendeth most to publick Order ; as if I spoke of Order , in opposition to , and as exclusive of a Christians improvement , whereas I plainly say , and he acknowledgeth it , that we are not so much to judge of them asunder , as together . The meaning and design of what I said , was to shew that Christians are to consider themselves as members of a Church , and so to have a tender regard to Communion with it , and not to think their own Edification a sufficient reason , to break the Peace and Order of it . To this he saith several things . In Answer to which it will be convenient to give a clear representation and state of the Case , which I shall do in these Propositions . 1. We must consider that Edification is not the laying a Foundation , but a building upon it , and so there is not the same reason for the breaking Order for the sake of Edification , as there is for the sake of things absolutly necessary to Salvation , and that which will warrant and doth oblige to the one , will not warrant nor oblige to the other . This will serve to shew the little force there is in what this Reverend Author confidently asserts , We know and are assured , that no man , to keep up any such human bounds ( of Order , ) ought to omit means by which he may improve his own Soul in the knowledge of Christ , or the exercise of his habits of Grace ; by which assertion of his he makes Edification and improvement in knowledge , &c. as necessary as the knowledge of the Fundamentals of Religion . 2. We must consider ( as I then observed that Order is a means of Edification , and therefore if there happens a dispute betwixt observing Order , and improvement in knowledg or grace , it 's 'twixt means and means , 'twixt what is for Edification in one way , and what is for it in another , and not betwixt what is for , and what is against Edification , as he would have it understood . 3. We must observe that when there is a dispute betwixt means and means , the less is to give place to the greater , and what is most for Edification , is to yield to that which is least . 4. That for that reason the Edification of the Church , and the welfare of the whole is to be prefer'd before the spiritual advantage of any particular member ; for what the less is to the greater , that is a member to the Church ; and if a person cannot serve and improve himself without damage to the Publick , he is rather to sit down without that improvement , than to do mischief to the Community for the obtaining it ; And as long as he is not without means sufficient for Salvation , he is in that Case to recede from some further attainments ; in doing which , for so good an end , he is acceptable to God , and approved of men . So that however our Author may seem to shelter himself under the phrase of Human Order , yet as long as no Church can subsist without it , and he that takes away Order takes away the Church , and he that saith a person ought to throw it down to improve his Soul , takes away Order ; he must pardon me if I think that he talks without consideration , for he that talks of Edification of particular Souls , in a distinct notion from the building them up as members of a Church , or of members of a Church without being united as a Church , or of a Church without any means to unite it , doth to return him his own words ) but discourse of building Castles in the Air , and what he would be loth his own Congregation ( if he hath one ) should at every turn put into practice ; Of all which , if this will not convince him , I shall desire him impartially to view the places of Scripture quoted by himself from the Apostle ; as also what was said before in the controverted Tract , and he hath not yet answered , or has been since discoursed of in another Case . The 4th . enquiry in the Tract aforesaid was , How we are to determine our selves in the use of Indifferent Things in the Worship of God ? Under which head I shewed what respect is to be given to Authority , whether Ecclestiastical or Civil . In Answer to which our Author takes up the Case of Imposition , and propounds Two Questions , which in effect are these . Q. 1. Whether there be any Authority in Church or State , to determine the things which God hath left Indifferent to his people ? Q. 2. Whether in Case they make any such Law , the people may , without sin , obey them ? As for the First , he saith there and elsewhere , We cannot conceive how it is possible that in things of Divine Worship , things of an Indifferent nature should be the matter of any human determination ; and again , that in matters of Worship , no Superiours may restrain , what God hath left at liberty . We are not immediately concerned in this First Question , for our business was to consider not so much the extent of our Superiours power , in what Cases they may lawfully command , as in what we may lawfully obey . But yet because he hath herein offered somewhat like an Argument , and because the clearing of this will make way for the Second , I shall take it into consideration . To render his Argument the more compleat , I shall repair to a foregoing part of his Book , and make use of that in conjunction with what he saith here , and he thus represents it . We cannot be fully of our Brothers mind , that in the Worship of God Superiours may determine circumstances which God hath left at liberty . God left it at liberty to the Jews , to take a Lamb or a Kid , Turtle-Doves or Young-Pigeons , &c. We offer it to the judgment of the whole reasonable World , whether Moses after this might have made a Law commanding the Jews to use none but Kids , and only Turtle-Doves , &c. [ for it had been a controulment of the Divine Wisdom . ] If not , let not our B. think it strange if we judge the same of words in Prayer , which God hath left at liberty , &c. This is an Argument I find offered long since by Dr. Ames , a and which is so considerable in our Authors opinion , that he often repeats it elsewhere b . In Answer to this , 1st . I shall consider the Case under the Law , and how far what he hath said will hold good . 2ly . I shall shew that there is not that parity betwixt the Case Then , and the Case Now , as to render that unlawful Now , which would have been unlawful Then. 1st . I shall consider the Case Then , and I doubt not to affirm , it would have been no controulment of the Divine Wisdom , for Moses and Aaron to have injoyn'd the Jews in some circumstances , to have taken a Kid or a Turtle only ; As when it was for a publick convenience and necessity : There was somewhat of this kind of Equity in the first establishment of it ; So the poor was to bring such of these as he could get : And Mr. Pool saith , These Birds were appointed for the relief of the poor , who could bring no better . And certainly he that grants it was to be left to the discretion and convenience of the offerer which to determine , ( as our Author doth ) should not deny the like power to Superiours for a publick convenience and benefit ; nor can this be to blot out ( as his phrase is ) what God has written , as long as they do it not in opposition to his Authority . 2ly . Supposing , that where God had wrote Or 's ( as he saith ) and that to command the use of one of them alone , had in that Case been a controulment of his wisdom , yet the Case Then is not parallel to ours . For , ( 1. ) The Case was then determined , it was indeed a Lamb or a Kid , but so as no other Beast , a Turtle or a Pigeon , but so as no other bird was to be used instead of them . But now though there is the Or under the Gospel , yet it is without such restraint , for ours is free through the whole kind , and nothing determines us , but a consonancy to the general rules . It 's so an Or and an Aliàs , that nothing of the kind is excepted . So saith our Author himself ; In Prayer God hath left standing , sitting or kneeling , to our choice and conveniency , &c. He hath left us at liberty what words to use , what method or order to observe , &c. ( 2. ) As the disjunction was then determined , so the very disjunction it self was of Divine institution , and the liberty they had to choose one of the two , as well as the restraint of not choosing any but one of the two , was from the special Law of God. And then for Authority to have determined what God had left free , had some shew of controulment of the Divine Wisdom ; especially if it had been required ( as our Author somewhere supposeth ) that they should never have offer'd any other but one sort of them . But under the Gospel it is otherwise , for the disjunction , the Or and the Aliàs , doth not proceed from Divine Institution , but from the nature of things , and sometimes from human Art and Contrivance . As when Washing is commanded , ( for I shall not contend about it ) all the particulars are comprehended , and the person might be dipped or sprinkled , or have water poured on him , as he observes ; so in receiving the Sacrament , the posture of the Primitive Church ( not of meer standing , as he mistakes me , but ) of standing ( as I said ) by way of incurvation ; or sitting , or kneeling , are all comprehended under the general species of posture . Again sometimes this Or and Aliàs proceeds from human Art and Contrivance , hence the diversity of habits , as a Gown , Cloak , Surplice . Now when this disjunction doth proceed not from Divine Institution , but from the reasons aforesaid , and that there is no special Command of God to interpose , determine , restrain , or disjoyn , it can be no controulment of the Wisdom or Authority of God for a Church to interpose , restrain , or determine these matters in his Worship . This is plain in the Case of Meats and Drinks , in which under the Law there was a restraint , an Or and Aliàs , This and not That , and there is still an Or arising from the nature of these things , and yet a determination or restraint herein is no controulment of the divine Wisdom , as it might have been under the Law , because there is no Institution that doth interpose : And the Case must be the same in Divine Worship , in which since there is no Institution about these matters , it 's no sin to Act in the same way ; that is , it 's no sin for Authority to limit and determin , and for others to be limited , and determined ; which brings me to the next Question . Q. 2. Whether in Case such things are determined , people may , without sin , obey ? Upon this our Author speaks very variously , sometimes determining for Authority against the Principle , a sometimes for the Principle against Authority b . And at last leaves it problematical , and saith they are divided upon it amongst themselves c . I think not my self at present concern'd to shew the absurdity of this Principle , as , how ( if this be true ) the same things must be lawful and unlawful according as they are required or forbidden by our Superiours , &c. But shall only consider what he offers on its behalf . 1. He saith they may not in this Case obey , without sin , because nature teacheth us not to part with all our natural liberty . 2. Because we have a command to stand fast in the liberty , &c. As to the former , I only say ( and that 's enough ) that Nature teacheth us and doth oblige us to part with some of our liberty in Communities : And they are far from being required to part with all in ours , and so if his argument have any thing in it , it hath nothing in it as to our Case . For the Second , I leave him to what was said by way of prevention , in the Tract he opposeth , and which he should have Answered before he had made use of this as an Argument . All that he hath excepted against upon that subject is the notion I laid down of Christian Liberty , which I said was no other than the Liberty which mankind had , before it was restrained by particular Institution , and he gives this reason against it , For in that [ viz. Natural Liberty ] we must not stand fast , because Divine Institution hath restrained us in it , &c. neither hath Christ restored us to any such Liberty . In Answer to this I shall consider what Natural Liberty is , and then what Liberty it is that the Apostle did treat of ? As to the Former , it 's no other but the free use or disuse of things Indifferent , whether out of , or in the Worship of God. As to the Latter , it was no other than a freedom from the Jewish yoke of bondage , and that Law that gendred to it , as the whole current of the Apostles discourse doth shew . And therefore it could be with respect to no other condition than that which mankind would have been , had there been no such particular Institution , and was in before that Institution . 'T was the nature of the Law , and the injoining of it by divine Institution , so as it became necessary to them , that made it a Yoke , and a Yoke intolerable , and it was a freedom from that Law that constitutes the Liberty which the Apostle treats of in that Epistle : And if it be also to be taken as our Author would have it ) for a freedom , in matters of Worship , from any thing but what is of Divine Institution , that is a secondary sense , and which may be taken from some parity of reason betwixt Case and Case , but is not the Apostles , nor the primary sense of it . But take it how we will in this or the other , I there shewed that the Apostles exhortation was of no use to them that plead it against submission to Authority in Indifferent Things , when imposed in or about Divine Worship . I am now come to the last general head of the aforesaid Tract , which contained a short account of the things required in our Church , as they were either Duty or Indifferent . And for an inforcement of that , and conclusion of the whole , I shall briefly shew how far this Reverend Author consents to , or by his concessions must be bound to acknowledge it . Indeed he sometimes doth tell us , that Nine parts of Ten of all Dissenters say they cannot comply with things required in the English Liturgy , because they believe the things sinful and unlawful ; And elsewhere , Two hardly of an Hundred think them Indifferent : But whether our Author be of that number , or at least has reason so to be , I shall leave to his own conscience , as to himself , and to his concessions as to others . In which I shall observe the method taken in the aforesaid Tract , where I said all things objected against , might be refer'd to Posture , Forms , and Times , and shew'd these to be Natural or Moral circumstances of Action , and inseparable from it . Now in general he grants what are such may be lawfully used ; And if we come to particulars , he doth at last yield it . As for postures what more scrupled and opposed than Kneeling at the Sacrament ? Yet of this he saith There is no command in it , and it is Indifferent ; that in all probability our Saviour administred it Kneeling , and sitting backward upon his Legs ; that no Dissenter refuseth it , because it is not decent , but because it is a posture of Adoration ; that our Church doth not intend it as an homage to the Body of Christ there really present , but declares that to do it as to the bread , were an Idolatry to be abhor'd ; And in conclusion tells us , that those that hesitate in that point , fear a posture of Adoration used by Idolatrous Papists ; which is a consideration of no moment as has been already shewed . As to Forms of Prayer , ( he saith ) God has left us at liberty what words to use ; and further , that for conceived Prayer , we know no body saith no other must be used in Gods Worship ; and if so , then Forms may be lawfully used in it : But suppose any scruple the use of them , he saith however , We know no reason but people may hear them , if any scruples the use of them he may yet have Communion with the Church , we hope , though he doth not act in it as a Minister . As to time , he saith , the Law of Nature directs ; and for Festivals , such as Purim amongst the Jews , he saith , It was generally commanded under the precepts of giving thanks for publick mercies . Lastly , Are the things required unlawful because imposed ? He answers , Some of us including surely himself are not of that mind ; nay he affirms that the most sober Dissenters will agree in these things , [ that is , Natural circumstances ] to obey the command of Superiours , provided it be not such as by circumstances is made sinful . But if imposition would make them sinful , such a command must not have been obeyed . So that in the conclusion , I see no reason why our Reverend Brother ▪ and the Dissenters he defends , and that in all things ( as he saith agree to the Doctrine professed in the Articles of the Church of England , should dissent from the Liturgy and Ceremonies of it , as far as Lay-Communion is concerned in them . Nor why he should tell us so much of Goals , and Sessions , and Judicatures , and of the Sufferings they endure , when if there things be true ) it 's for not doing what they lawfully can . It is no wonder when such with-hold communion from the Church , and set up other Churches against it , that some call them ( as he complains ) perverse and contamacious persons , and others call them damnable Schismaticks and are so bold as to say that such a separation from that Church , is a separation from Christ ; And it 's likely he will meet with such that will speak very severe things of his following appeal to God , Judge O thou righteous Judge between these people , and those who thus pursue them . I am far from one ( God is my witness that is a smiter of his fellow-servants as he calls them ) nor would have any one do what he verily believeth is unlawful ; but I do think it is the duty of all to do what they lawfully can , to hear readily , and consider impartially what may be offered for their satisfaction , and to suffer patiently where they cannot receive it . This I think every truly conscientious person will do , and I should question his conscience that doth it not . Certainly ( to return him his own words ) if our Brethren have any value for the Glory of God , for the good and peace of others Souls , for the preserving the Protestant Religion , for the union of Protestants against Popish adversaries , for any thing indeed that is good and lovely , they will rather break than any longer draw this saw of contention , and will do as much as in them lies for the repairing of those breaches which must be confessed are no less dangerous than scandalous to our Religion . The Kingdom of God is not Meat and Drink , but righteousness and peace , and Ioy in the Holy Ghost . FINIS . ERRATA . PAg. 3. l. 13. r. I should . p. 30. l. antepenult , r. imply . p. 31. l. 6. r. expressions . p. 89. Marg. add to Lightfoot . Hor. in Matth. and Mark. p. 46. l. 17. r. Government . Books Printed for FINCHAM GARDINER . 1. A A Perswasive to Communion with the Church of England . 2. A Resolution of some Cases of Conscience , which Respect Church-Communion 3. The Case of Indifferent things used in the Worship of God , Proposed and Stated , by considering these Questions , &c. 4. A Discourse about Edification . 5. The Resolution of this Case of Conscience , Whether the Church of England's Symbolizing so far as it doth with the Church of Rome , makes it unlawful to hold Communion with the Church of England ? 6. A Letter to Aaonymus , in Answer to his Three Letters to Dr. Sherlock about Church-Communion . 7. Certain Cases of Conscience resolved , concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship . In two Parts . 8. The Case of Mixt Communion . Whether it be Lawful to separate from a Church upon the Account of promiscuous Congregations , and Mixt Communion ? 9. An Answer to the Dissenters Objections against the Common Prayer , and some other Parts of Divine ●ervice Prescribed in the Liturgy of the Church of England . 10 The Case of Kneeling at the Holy Sacrament , Stated and Resolved , &c. in Two Parts . 11 A Discourse of Profiting by Sermons , and of going to hear where Men think they can profit most . 12. A serious Exhortation , with some Important Advices , Relating to the late Cases about Conformity ; Recommended to the Present Dissenters from the Church of England . 13. An Argument to Union ; taken from the true interest of those Dissenters in England who profess and call themselves Protestants . 14. Some Considerations about the Case of Scandal , or giving Offence to the Weak Brethren . 15. The Case of Infant-Baptism , in Five Questions , &c. 16. The Charge of Scandal and giving Offence by Conformity Refelled , &c. 17. The Case of Lay-Communion with the Church of England Considered , &c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England , made by the Papists asking of us the Question , Where was our Religion before Luther ? 2. A Discourse about Tradition , shewing what is meant by it , and what Tradition is to be Received , and what Tradition is to be Rejected . 3. The Difference of the Case between the Separation of Protestants from the Church of Rome , and the Separation of Dissenters from the Church of England . 4. The Protestant Resolution of Faith , &c. 5. A Discourse concerning a Guide in Matters of Faith with respect especially to the Romish pretence of the Necessity of such an one as is Infallible . Notes, typically marginal, from the original text Notes for div A66434-e120 Case examined , p. 2. p. 16. pag 2. p. 10. a The difference of the Case between the separation of Protestants from Rome , &c. p. 42 , &c. b p. 36 , 37. n. 4. 38. Case of Indifferent things . p. 3. Conclus . 1. p. 25. Case of Indifferent Things p. 20. Case Examined , p. 25. Case of Indifferent Things , p. 20. Case of Indiff . Things . pag. 23. Case Indiff . Things . pag. 20. Jer. 10. ● . Conclus . Case of Indiff . things . p. 24. Case examined . p. 26. Pag. 4. Conclus . 3. p. 2● . Pag. 29. pag. 21. pag. 38. pag. 29. pag. 28. Case of indifferent ▪ things . pag. 30. pag. 31. Exod. 12. &c. pag 32. Page . 8 Conclus . 4. Case examined pag. 27 Pag. 27. Sect. 2. Case of Indiff . Things , p 4. &c. Case examined p. 19 , 20. Defence of the principles of love , part 2. p. 97. Case examin'd p. 15. Pag. 7. 1 Corinth . 15. 44. Eph 2. 3. Fres● Su●● p. 1. c. 4. & . 5. Luke . 18. 13. Gen. 3. 21. Case examined pag. 18. Pag. 14. Case of indifferent things p. 8 , 12 , 13. Case examined . pag. 18. * Case of indifferent things . pag. 14. Case examined , pag. 19. Pag. 18. V. Brightman in Ames Fres● Suit , part 2. p. 505 , 510. Pag. 15. Case of Indiff . Things , p. 5 , 6. Case examined , p. 7. pag. 19. Ibid. pag. 23 , 24. pag. 19. pag 24. pag. 11. pag. 25. a V. case of a scrupulous Conscience , Dr. Calamy's Sermon on that subject . b the case of Symbolizing , and the defence . Case of indifferent things . p. 24 , &c. Prop. 1. Pag 11. Ibid. Ames's Fresh Suit , & answer to Bp. Morton . Jean's Uniformity in answer to Dr. Hammond . Pag. 18. Pag. 36. Pag. 13. Proceedings at the Savoy , p. 62. 1 Cor. 7. 35. Against Dr. Hammond . pag. 80. Prop. 2. Pag. 23. Pag. 15. Pag. 18. Pag. 12. a Homilies Sermon of good works pt . 2 Sermon of Prayer . pt . 2. Article . 34. Ps. 95. 6. Pag. 29. Pag. 13. & . Jean's answer to Hammond . Pag. 21. Case of Indifferent things . Pag. 29. Case examinea . Pag. 25. Pag. 2● . Pag. 26. 2 Sam. 7. 7. Vers. 1 Vers. 2. 1 Chron. 28. ● . 3. a 1 Kings ▪ 8. 17 , 18. b Laect . on Job . Lect. 28. c 2 Sam. 7. 11. 1 Chron. 17. 10. d 1 Chron. 28. 19. e 2 Sam. 7. 13 ▪ f 2 Sam. 7. 6 , 7. vers . 1. g 1 Chron. 22. 7 , 8 , 9. 28 , 3. h 1 Chron. 17. 9 i 1 Chron. 22. 9 Ames Fres● Suit part 2. §. 6. and 7. Case examined p. 26. a Zech. 8. 19. b 1 Mac. 4 ▪ 59. c John 10 , 22. d Euxtorf . Synag . Jud. e Est. 9 , 20 , 27 , 29. f C. 8. 17. 9. 18 , 19 , 22. g On c. 8. 17. Ch. 9. 27. h C. 9. 2● , 31. i C. 9 , 22. k C. 10 , 31. l On. c. 4. 16 , and 9 , 31. Case examined . Pag. 14. Case examined . Pag. 32. Pag. 3. a Pag. 84 a Herodotus , l. 1. c. 31. b Casab exercit . 16. c. 22 c Rosini antiq . l. 4. c. 15. d Ibid. e Buxtorf . Exercit. xxxv . & xxxviii . f Horat. l. ● . i. ode . 37. g 1 Cor. 10. v. 21. h v. 20. Falkner's Libert . Eccles. part . 2. c. 3. §. 4. n. 10. Lightfoot . Case Examined , p. 15. Pag. 1. Pag. 14. Case of Indifferent things . P. 11. Pag. 12 , 15 , 16 , 19. Case of Indifferenc things . P. 13. Case of Indiff . p. 9. 12. Hor. in Joh. c. 13. 5. Pag. 16. Exercit. 16. n. 22. & 24. Libertas , l 2. c. 1. §. 3. 1 Cor. 11. 20. Apel. c. 39. V. Vines on the Sacram. c. 2. p. 25 , &c. Case examined Pag. 21. Case of Indifferent things . Pag. 15. Epist. 118. ad Januar. Thes. Salmur . part 3. p. 307. Comen . de bono unit . Annot. cap. 3. Confes. Helvet . Comen . ibid. c. 7. c. 3. §. 2. Case of Indiff . Things , p. 9. Case examined , Pag. 13. V. Case of Kneeling . p. 14. 15. Vindicat. of Presbyt . Gov. p. 4. §. 3. Case examined . Pag. 33. Pag. 34 ▪ Case of Indifferent things . P. 36. Case examined . Pag. 35 Rom. 14. 18. Case Examined p. 34. 35. Case of Indifferent things , p. 41 , 42. Case of Lay-Commun . p 39 , &c. §. 4. Case Examined , p. 39. Pag. 5. 9. 17 ▪ 32. 40. Pag. 9. a Fresh suit . part 2. p. 300. b Pag. 17. 30. 32. 39. 41. Lev. 14. 30. On Lev. 1. 14. Pag. 30. Pag. 17. Pag. 30. Pag. 9. Pag. 22. Pag. 35. a P. 7. 38. b P. 9. 30. c P. 39 , 40. Case of Indiff . Things , p. 46. Case Exam. p. 40. Act. 15. 18. Case of Indifferent things . Pag. 47. §. 5. Case Examin . pag. 3. 36. 38. pag. 14. pag. 22. pag. 12. pag. 36. pag. 12 , 13. pag. 30. pag. 22. Case of Indiff . p. 8. Case Exam. p. 22. pag. 29. pag. 26. pag. 39. pag. 7. pag. ● . pag. 41 , 44. ibid. pag. 1. pag. 41 , 44. pag. 41. ibid. 
A95388	----	Tustins observations, or Conscience embleme the watch of God, similized by the wakefull dog. / By me John Tustin, who hath beene plundered and spoyled by the Patentees for white and gray Soape eighteene severall times to his utter undoing. Tustin, John. This text is an enriched version of the TCP digital transcription A95388 of text R210584 in the English Short Title Catalog (Thomason 669.f.10[80]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A95388 Wing T3370 Thomason 669.f.10[80] ESTC R210584 99869368 99869368 162614 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A95388) Transcribed from: (Early English Books Online ; image set 162614) Images scanned from microfilm: (Thomason Tracts ; 246:669f10[80]) Tustins observations, or Conscience embleme the watch of God, similized by the wakefull dog. / By me John Tustin, who hath beene plundered and spoyled by the Patentees for white and gray Soape eighteene severall times to his utter undoing. Tustin, John. 1 sheet ([1] p.) : ill. s.n., [London : 1646] Imprint from Wing. Partly in verse : "The Dog behind the Doore doth lie,"... With marginal notes. Annotations on Thomason copy: at head of title: "See a nother as at the beginning."; "Aug: 27 27. 1646". Reproduction of the original in the British Library. eng God -- Attributes -- Poetry -- Early works to 1800. Dogs -- Religious aspects -- Christianity -- Early works to 1800. A95388 R210584 (Thomason 669.f.10[80]). civilwar no Tustins observations, or Conscience embleme: the watch of God, similized by the wakefull dog. Tustin, John 1646 594 6 0 0 0 0 0 101 F The rate of 101 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-11 Elspeth Healey Sampled and proofread 2007-11 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion TVSTINS OBSERVATIONS , OR , CONSCIENCE EMBLEME : The Watch of God , similized by the Wakefull Dog . THe Dog behind the Doore doth lie , his Masters Goods to keepe , And layes his Head betwixt his Leggs , as if he were asleepe : But if thou do'st his Master wrong , hee will it quickly spie , Although thou think'st he be asleepe , i' thy Face hee 'le quickly flye . So Conscience is within thee plac'd , as a Dog he doth thee watch : If thou do'st well , he will thee praise ; if ill , he will thee catch : For God hath Conscience plac'd in thee most like a Soveraigne Judge , No Bribes he will receive of thee , from him thou canst not budge ; But he will still attend on thee , so long as Life shall last , And when to Judgement thou shalt goe , he will with thee make hast . And testifie before the Lord the things that thou hast done : If well , he will thee iustifie ; if ill , where canst thou run ? See that thy Conscience purifie , made simple as the Dove , Compare it with the Glasse , Gods Law , and with the Law of Love . For Christ himself in short doth tell a Doctrine very true , As you would have to others done , so let be done to you . For Charity is waxen cold , yet knowledge doth increase , Bu● Faith is very hard to find , that 's ioyn'd with Love and Peace . By me John Tustin , who hath beene plundered and spoyled by the Patentees for white and gray Soape eighteene severall times ▪ to his utter undoing . Notes, typically marginal, from the original text Notes for div A95388e-30 And the Lord said unto Cain , VVhy art thou wroth , and why is thy countenance fallen ? If thou do well , shalt thou not be accepted , and if thou doest not well , sinne lyeth at the doore : Gen. 4 Chap. 6 , 7. verses . For when the Gentiles , which have not the Law , doe by nature the things contained in the Law , these having not the Law , are a Law unto themselves , which shew the worke of the Law written in their hearts , their consciences also bearing witnes , and their thoughts the meane time accusing , or else excusing one another , Rom. 2. Chap. 14 , 15. verses . For if any be a hearer of the VVord ▪ and not a doer , he is like unto a man beholds his naturall face in a Glasse : For he beholdeth himselfe ▪ and goeth his way and straightway goeth away , and forgetteth what manner of man he was ; But who so looketh in the perf●ct Law of Liberty , and continueth therei● , he being not a forgetfull hearer , but a doer of the VVord , shal be blessed in his deed , James 1 Chap. 23. 24 , 25 verses . And because iniquitie doth abound , the love of many shall wax cold , Mat. 24 Chap. 12 verse . The Earth shall be filled with knowledge , as the waters cover the Seas , Jsay 11 Chap. 9 verse . Mat. 7 Chap 12 verse . Neverthelesse when the sonne of man cometh shall he find Faith upon the earth ? Luke 18 Chap. 8 verse . 
A94378	----	The Parliament of instrvctjons; for, the relief of afflicted, persecuted, and plundered Christians. / Written by H.T. one of the Parliaments soldiers, who hath since lost his life in the service. H. T. This text is an enriched version of the TCP digital transcription A94378 of text R210221 in the English Short Title Catalog (Thomason E1189_4). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 22 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A94378 Wing T13 Thomason E1189_4 ESTC R210221 99869039 99869039 170690 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A94378) Transcribed from: (Early English Books Online ; image set 170690) Images scanned from microfilm: (Thomason Tracts ; 256:E1189[4]) The Parliament of instrvctjons; for, the relief of afflicted, persecuted, and plundered Christians. / Written by H.T. one of the Parliaments soldiers, who hath since lost his life in the service. H. T. [2], 14 p. Printed by Jane Coe, London : 1645. Annotation on Thomason copy: "march. 8 1644"; the 5 in the imprint date has been crossed out. Reproduction of the original in the British Library. eng God -- Worship and love -- Early works to 1800. Christian life -- Meditations -- Early works to 1800. A94378 R210221 (Thomason E1189_4). civilwar no The Parliament of instrvctjons;: for, the relief of afflicted, persecuted, and plundered Christians. / Written by H.T. one of the Parliamen H. T. 1645 4499 17 0 0 0 0 0 38 D The rate of 38 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-12 TCP Assigned for keying and markup 2007-12 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 Mona Logarbo Sampled and proofread 2008-01 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE PARLIAMENT OF JNSTRVCTJONS ; FOR , The relief of afflicted , persecuted , and plundered Christians . Written by H. T. one of the Parliaments Soldiers , who hath since lost his life in the service . PSAL. 55. 22. Cast thy Burthen upon the Lord , and he shall nourish thee , he will not suffer the Righteous to fall for ever . LONDON , Printed by JANE COE . 1645. The Parliament of Instructions , for the relief of afflicted , persecuted , and plundered Christians . THe Ship of this Kingdome being now tossed with the Waves and Tempests of a Civill and unnaturall Warre , ( the sharpest and sorest of all Gods Arrowes ) It is no time for any man ( like Ionas ) to lie snorting in the bottome of the Ship , but we must all indeavour to use some means for to stop the current of this inundation , and overflowing of Gods judgements upon us , and as by our many great and crying sins we have provoked God to wrath and indignation against us ; so by our humiliation , prayer , and reformation , we ought to seek to appease his offended Majestie : Which that every perticular man may the better put in execution , I have collected these considerations and Meditations following , out of the word of God , which may serve as directions unto all sorts of people , how to behave and dispose of themselves in the most sad and disconsolate times . 1 Let a man examine himself , whether he be in the estate of grace or not ? Let us try our faith and repentance ; if we will not try our selves , we shall be tried , it is therefore our duty to do it before hand : Let us look that we lay a good foundation , and build upon the sure and immoveable rock Christ Jesus , and then let the flouds of affliction beate . ( Lam. 3 40. ) Let the Stormes and Tempests of persecution blow never so , yet we shall stand firm and sure . Mariners , you know it s enough for them almost , that they know their ships good , however they be tossed , they know the nature of the Seas , I am well imbarqued ; why so may you in the middest of all your tossings who are right with him ; say , I am in a good vessell , I am in Christ , here is my Ark ; let the world rage , let what will come , I am in Christ , I am in a very blessed Ark . ( Math. 3. 26 , 27 , 28. Mar. 5. 37. Luk. 8. 28. Rom. 13. 14. ) 2 We should wean our mindes from the love of the world . A thing hanged on a pin is easily heaved off , but the things that are glewed or cemented together , are hardly surrendred or divided . David loved Absalom too much , which made him so much lament for the losse of him . Excessive love to the world makes the crosse the harder to be indured . ( 2 Sam 18. 33. ) 3 We should be twice as much exercised in religious duties , as in other more peaceable times . When Iudas was plotting , Christ went to the passeover ; when Almighty God comes to visit , let him finde us well imployed ; let us be moved with reverence and diligence to use means to save our selves , and our families , & all that belong unto us . Mat. 26. 14. Lu. 22. 4. 4 We should labor to keep a good conscience , that when we have troubles without , we may have peace within . For ( saith Salomon ) a good conscience is a continuall Feast . ( Acts 24. 16. 1 Cor. 1 3. Gal. 1. 3. ) 5 We should inure our selves to some hardnesse , a delicate person will hardly suffer . We should deny our selves something in meat , something in apparell . Let us abase our selves lest God abase us . God threatens a severe curse by the mouth of his Prophet , unto those that humble not themselves in times of common calamitie . ( Joel 2. 1. 12. Zeph. 1. 12. ) 6 Pray and sue and intreat evermore , for the favour of God ; it wil be intolerable to apprehend the wrath of God and the wrath of man both at once ; God hath promised , that if we cal upon him in the time of trouble , he wil hear . ( Psa. 50. 15. Jam. 5 13. Jer. 29. 12. ) 7 Let us make much of the promises , they being up , wil be as strong waters to keep us from fainting . Amongst other precious promises of God in Scripture , meditate upon these Texts following : Psa. 125. 1 , 2. They which trust in the Lord , shal be as M. Sion which cannot be moved , but abideth for ever . As the mountains are round about Jerusalem , so the Lord is about his people , from henceforth even for ever . 1 Sam ● . 9. The Lord will keep the feet of his Saints . Prov. 1. 33. Who so hearkneth unto me , shall dwell safely , and shall be quiet for fear of evill . Psal. 91. 4. He will cover thee under his wings , and thou shalt be sure under his feathers , his Truth shall be thy sword and buckler . Psal. 121. 3 , 4 , 5. He will not suffer thy foot to be moved , he that keepeth thee will not slumber : Behold , he that keepeth Israel will neither slumber nor sleep . The Lord is thy Keeper , the Lord is thy shade upon thy right hand . Seeing the Lord is our Keeper , we need not fear the greatest dangers in the most dangerous times . ( See also , Job . 11. 18 , 19. Matth. 10. 39. Chap. 19. 24. Psal. 125. 3. 1 Sam. 2. 20. Deut. 28. 7. Deut. 30. 7. Prov. 21. 18. ) 8 Get into thy heart , sound and experimentall knowledge of the truth , as also the love of it . It is the truth we are likely to suffer for , we cannot suffer for that we do not know , much lesse for that we do not love . ( Joh. 17. 3. Tit. 1. 16. Joh. 18. 37. ) 9 We should labour to incourage and comfort one another in these evill times ; God hath a Book of remembrance of them that speak often one to another . Mal. 3. When men do ask what news ? we should question with them , what shall we do to escape Gods judgments ? shall we pray and humble our selves ? shall we fast ? shall we become new men , and binde our selves to God with an everlasting covenant ? Many good friends oftentimes in the world shake hands at parting , therefore when we keep our solemn Assemblies , which should be now more often then ordinary , we should keep them with the more reverence and devotion , for we know not whether we shall make them any more . ( Mal. 3. 17. Luk. 21. 38. Joel 1. 14. Pr. 27. 12. Isa. 45. 20. Ezr. 6. 23. Neh. 8. 30. 1 Pe. 5. 6. ) When we make our humble repentance unto God ▪ we had need do it sincerely indeed , it may be our last ▪ It is said of certain Hawkes in colder Countries , that they are most earnest and eager to take their prey , when the day light there is of least continuance . Let us not care so much what shall be after us in the World , but let us care what will become of us when we are departed , in the World to come . Hear good counsell ( saith Austin ) do that before death , which may do thee good when thou art dead . When the Church in Hesters time , was sold to be destroyed by wicked counsell ( as we now are ) Hester and Mordecai and all the Jews , they fasted , and humbled themselves before the Lord , and had a glorious deliverance . ( Esth. 4 15. 16. ) We should labour to make good our interest in God , to clear up our evidence for heaven , our assurance of God in Christ ; when David was driven from home and harbour , he incouraged himself in the Lord his God : Tolle meum , & tolle Deum , saith Augustine . If a man knowes , that God is his in Christ , his friend , his God , his habitation , his Rock , unto whom he may continually resort ; he will soon believe himself in the losse of all outward things thus : Well , though I have lost my house , yet I have kept my God , he is such an habitation as cannot be plundered , such an habitation as cannot be plundered , such an habitation , as winde , and rain , and weather , cannot beat through ; such an habitation , as I may carry about the World with me . ( Psal. 73. 23. Psal. 18. 1 , 2. 1 Sam. 2. 2. Prov. 10. 29. Isa. 49. 8. 9. ) There is a story of a King , that when he had destroyed a Countrey , in his destroying fell in Love with a beautifull woman , whom he brought away with him and married , and afterwards much lamenting to her that he had slain her father , that hee had killed her husband , massacred her friends , and destroyed her Countrey , she answers him sweetly again with a great deal of affection : My husband , my father , my friends and Countrey are now in thee O King ; This is that Love which God would fain have from you , and this is that language which would expresse a great deal of Peace and comfort in your Soules , and which the hand of God now leads you to , at this time , when God threatens your Countrey , when he brings confusion upon your estates , when he destroys your armies , if he should go further , if he should turne your Countrey absolutely into a wildernesse , if he should take away all your deare Relations from you ; Then do you comfort your selves after this manner : What 's my countrey ? Which are my children ? and where is my estate ? My countrey , my children and my estate , They are in thee oh my God . Be sure of this therefore that you cleere your interest in God himselfe . 10. We should learn now before the rainy day come to be dead unto all the world . The Man that is dying is sencelesse , not affected with the cries of his Children , wife and friends , that stand round about him , though they weep and wring their hands he is not stirred , Why ? Because being a dying man he is dead to them ; and if you be dead to your houses , Liberties and Estates aforehand , you will be able to buckle and grapple with that condition , So it was with Paul , who died daily , 2 Cor. 5. 4. Phil. 1. 21. 11. Have ever sweet thoughts of Death from this consideration , this world , this life is a stage of sorrow : Death is but your Exit , by it you go off the Stage , why then death puts an end to your part of sorrow ; t is a strange darkenesse that lies upon our apprehensions , that makes death fearfull to us , indeed t is this life that 's dreadfull , all the sufferings of a saint they are contained within the compasse of this life ; and life is nothing else but a Tract of sufferings , and death cuts the thread of all our sorrws , by cutting the thread of life : He that writes the life of Saint Austin , tells a story of him ; An holy man was upon the point of dying , but was very unwilling to die , a couple of young men , clothed with a beauty and majesty more then earthly , appeared to his bedside and spake thus : O vaine men , what shall I do with you , you cannot indure miseries , and yet you are unwilling to goe hence , you cannot indure pain , and yet you desire to live . Let me say this to you all , why are you afraid to die ? Doe you love sorrowes ? Are you unable to beare misery , and are you unwilling to go off from this stage of suffering ? In this life we are as it were in a dark cave , beyond which is a glorious habitation , why are you afraid of passing the flame , the flame is at the very mouth of the Cave , and you are no sooner in it , but you are out of it . Live in grief , these your griefs are as the glory of your God upon you ; Die cheerefully when you die , because with the losse of life , you enter into glory . 12. Let us set before our eyes the joyes of heaven , as Christ did . Heb. 12. That man that doth not minde the things of this life is never likely to be rich , ( if he do not minde them in a moderate way ) so that man that doth not minde the joyes of Heaven shall never come thither . Where should the Members bee but where the Head raigneth ? Where should the heart be but where our Heavenly treasure is ? Christ who is our Treasure is in heaven , whither our affections first ascend and then we follow after . ( Heb. 12. 2. Mat. 6. 19. 20. Luk. 12. 33. 1 Tim. 6. 19. ) 13. Let us consider the uncertainty of all earthly treasures or comforts : they are like Absaloms Mule , they will go away from under us when wee have most need of them , and leave us hanging by the hair of the head . When night comes we willingly lay off our clothing , and then make ready to rest . A night of Affliction and destruction is now coming upon the Kingdome , let us be willing to depart as we came into the world , naked . A great Conquerour of the world would have his Ensigne-bearer carry forth a sorry cloth or shrowding sheet , saying : Lo here is all of his conquests , that a worthy Captain doth carry with him . ( Saladin . Asiae Dominator . Job 14. 1. Job . 17. 14. Eccles. 1. 8. and 12 8. Jam. 5. 1 , 2 3. ) 14. Let us often meditate upon the fire of Hell . The Scripture calls it , A Bottomlesse Pit , Tophet , a Dungeon , large and deepe , the burning whereof is fire and brimstone ; The Lake of the second death . If a man cannot indure a little fire in one part of his body ( as on his little finger ) but one hour , how intollerable shall the paine of the damned be when they shall burne within and without ! Who can dwell with everlasting burning ( saith the Prophet Esay ) And yet our fire here is but a picture and shadow of that unquenchable fire there in Hell , where one drop of cold water will be more worth then all the Jewels of the World , though only to coole the tongue . ( Reve. 9. 1 & 20. 15. Mat. 22. 13. ) 15. Let us set before our eyes the example of the Saints which have suffered , for the truth we professe . Examples shew us it is novelty , nor impossibility to suffer for Christs sake and the Gospels . Who would not follow having such a cloud of witnesses . He. 12. 1. 1 Pet. 4. 16. 17. 18. 16. Spare not one sin unmortified , keep not beloloved Dalilah , for it will make us more woe then we think for , and will make us have inward fears and doubtings , when others shall have consolation . Christ when he arose , he arose early ; Lazarus that lay four dayes , began to savour , If we lie long in our sins we shall wax unsavoury too . We see by experience , that the longer we defere the curing of wounds , the harder is their rocovery at the last . Jer. 8. 11. 1 Kin. 17. 13 17. We should cast away all confidence in our selves , & in our own strength , Peter trusted ●o himself and fel , In his own might shall no man boast . 1 Sam. 2. Let us be strong in the Lord , and in the power of his might , Ephes. 6. 10. Mat. 26. 33. 1 Sam. 2. 9. Deu. 3. 39. 18. We should redeem the time because the daies are evill , especially from idle talking and speaking of those things which do not concern us , for that speaking may indanger us . The Prudent should keep silence in an evill time . Amo. 5. The Advarsary may intrap us in our words . Therfore let us take heed before whom and what we speak . 19. Let us labour to have true faith in God , this weapon where ever God hath put it in any hand , hath done glorious things for the Church of God , if thou canst but get this weapon into thy hand & heart , it will cause thee to live comfortably in the worst times thou canst meet withall , and make thee say with the Prophet , Hab. 3. Though the figtree should not blossome nor no fruit bee left in the Vine , though the Labour of the Olive should faile , and the Fields not yeeld their increase , yet will I rejoce in the Lord , and joy in the God of my Salvation . ( Heb. 11. 11 , &c. Mat. 21. 21. ) 20. Let us bee often conversant with God , we should enter into Chambers ; shut the door upon us , and hide our selves till this jndignation be passed over . Isa. 26. 20. Let the stream of our thoughts be for Heaven . Let us get under our Fathers wings and say to him : Thou art my hinding place , Psal. 32. We must run to God , not fly from him , if we will be safe in the evill day : Oh happy and comfortable shelter that alone can defend us from the scorching heat of persecution , Pro. 27. 12. Psal. 32. 7. Act. 8. 21 , 22. 21. We should often exercise workes of Mercy , & charity towards our poor Brethren : visite the sick , releeve the wounded and distressed servants of Christ , Give a portion to seven and to eight , for thou knowest not what evill the Lord will bring on the earth . Eccles. 11. 2. Mat. 25. 45. 1 John 3. 18. and 24. 22. Meditate Terrour , conceive the worst before hand . To be forewarned is to be forearmed , get hope , get submission , get patience . Let us prepare and set our selves in a readinesse : Thinke of the Judgement comming upon us . All the faithfull Ministers of God admonish us ; The sword is now amongst us , and God is now riding upon his Red Horse through England to chastise us for our former sins . Meditate as if the enemie had overcome our Armies , and that a famine and siege should insue , The things that I feared saith Iob , are come upon me . ( 1 Pet. 4. 12. ) 23. Let us take heed of these things now , that may make our condition uncomfortable then . There are three things , that will make that condition very uncomfortabe : Pride , wanton abuse of your creature Comforts , and unwillingnesse to lay them out in the cause of God . If you have house , Lands , estates , friends , or good clothes , and be now proud of them , when they are taken from you , your hearts will smite you and say : Ah , this was because I was so proud thereof , and lifted up my self above my Brethren , and therefore I am now made even with them , as poor as they : ( Esay 3. from the 16. to the 25. M●● 10. 37. Luk. 14. 26. 1 Cor. 7. 30. ) If you do wantonly abuse the creature in Drunkennesse , Chambering , Wantonnenesse , &c. When ●hey are taken away , your heart will upbraid you and ●ay : Ah , This you may thank your wantonnesse for , ●ou used these creatures so basely , that they groaned ●nder your hand , and so now they be got from you . ●f you be not willing to lay them out in any good cause , your heart will reproach you in the evill day ; Ah , it is even just with God to take all from me , I would not lay out my money and estate for his ●ruth , his Ordinance , his cause , and now he hath ●iven me and all into the hands of spoilers . 24. In the last place I shall conclude with some ●sefull directions unto those , that have or shall fall in●o the hands of the enemie , and thereby suffer the ●osse of their Estates or goods ; If it shall please the Lord to bring any into that condition ; Let them first humble themselves , and accept of the punishment of their iniquitie , and say ; The Lord is righteous in all that is come upon them : So did Daniel , Dan. 9. 7. O Lord , righteousnesse belongeth unto thee , but unto us confusion of face , as at this day . ( 1 Pet. 5. 6. Isa. 2. 11. Deut. 8. 16. Ier. 13. 18 ) 2 Be sure to blesse and praise the Lord for that little you have left , and if nothing be left , praise God for others that are free from your condition . If a man be in prosperitie , and grieve for others in adversitie , it is the onely way to keep him in prosperitie ; if a man be in adversitie , and can praise God for others , and rejoyce in their prosperitie , it is the onely way to have his own adversitie changed into prosperitie . 3 Be carefull to keep Gods promise in your full view . The promise is very full and clear , what condition is there enriched with more promises ? Are you afraid when you are driven out of your Houses , that you shall faint and fall in the streets , that you shall die in the Fields , or some Ditch ? Remember that promise where God hath said ; ( Matth. 19. 29. ) Those that forsake house and land , shall receive an hundred fold . Then remember the 100 fold promise . But would you return to your own house , and are you afraid you shall not do so ? Then remember that promise , Micah 4. 6. 7. In that day ( saith the Lord ) will I assemble her that halteth , and gather her that is driven out . and her that I have afflicted . In the interim , are you afraid of misery , povertie , beggerie ? Then remember that promise which hath 5 seales upon it , I will never leave you nor forsake you : Where in the Originall there are 5 negatives , as if he should say thus ; I will never , never , never , never , never , leave you , or forsake you . ( Heb. 1. 3. 5. Jos. 1. 5. ) Luther insists much upon that promise of our Saviour Christ unto his Disciples , ( Matth. 10. 33. ) You shall not have gone over all the Cities of Judea , untill the Sonne of man shall come : The sonne of man was already come ( saith Luther ) whe● he did speak these words , and therefore the promise belongs not onely to the Disciples , but to all the Disciples of Jesus Christ that shall be , the promise speaking thus much ; that though they be persecuted and driven from one place to another , yet there shall be alwayes some place open to receive them ▪ When persecution is in one place , another shall be free from it , and there shall be alwayes some place free untill the Sonne of Man shall come . Stock and store your selves with many such promises , that when this misery spoken of shall come ; keep them in your full view . Think on all these things ( I say ) for the present , and in the future if such a condition fall . And the Lord give us understanding in all things . FINIS . Published according to Order . 
A30615	----	Two treatises of Mr. Jeremiah Burroughs. The first of earthly-mindedness, wherein is shewed, 1. What earthly-mindedness is. ... 6. Directions how to get our hearts free from earthly-mindedness. The second treatise. Of conversing in heaven, and walking with God. Wherein is shewed, 1. How the Saints have their conversation in heaven. ... 9. Rules for our walking with God. The fourth volumn [sic] published by Thomas Goodwyn. William Greenhil. Sydrach Simpson. Philip Nye. William Bridge. John Yates. William Adderley. Burroughs, Jeremiah, 1599-1646. 1652 Approx. 576 KB of XML-encoded text transcribed from 142 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A30615 Wing B6125A ESTC R213424 99825811 99825811 30201 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30615) Transcribed from: (Early English Books Online ; image set 30201) Images scanned from microfilm: (Early English Books, 1641-1700 ; 1773:13) Two treatises of Mr. Jeremiah Burroughs. The first of earthly-mindedness, wherein is shewed, 1. What earthly-mindedness is. ... 6. Directions how to get our hearts free from earthly-mindedness. The second treatise. Of conversing in heaven, and walking with God. Wherein is shewed, 1. How the Saints have their conversation in heaven. ... 9. Rules for our walking with God. The fourth volumn [sic] published by Thomas Goodwyn. William Greenhil. Sydrach Simpson. Philip Nye. William Bridge. John Yates. William Adderley. Burroughs, Jeremiah, 1599-1646. Goodwin, Thomas, 1600-1680. [20], 72, 75-82, 85-116, 217-339, [13] p. printed for Peter Cole, at the Printing-Press in Cornhill, near the Royal Exchange, London : 1652. "To the reader" signed: Thomas Goodwyn [and 6 others]. The words "Thomas Goodwyn. .. Philip Nye." and "William Bridge. .. William Adderley." are bracketed together on title page. Includes indexes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. Sin -- Meditations -- Early works to 1800. Christian life -- Early works to 1800. Independent churches -- England -- Early works to 1800. God -- Worship and love -- Early works to 1800. 2006-05 TCP Assigned for keying and markup 2006-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Ali Jakobson Sampled and proofread 2007-06 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion TWO TREATISES OF Mr. JEREMIAH BURROUGHS . The first Of Earthly-mindedness , Wherein is shewed , 1. What Earthly-mindedness is . 2. The Evils of Earthly-mindedness . 3. Several Convincements of Earthly-mindedness . 4. Several Reasons of Earthly-mindedness . 5. Considerations to take off the heart from Earthly-mindedness . 6. Directions how to get our hearts free from Earthly-mindedness . The second Treatise . Of Conversing in Heaven , and Walking with God. Wherein is shewed , 1. How the Saints have their Conversation in Heaven . 2. How the Saints Trade for Heaven . 3. Evidences of Heavenly Conversation . 4. That Heavenly Conversation is , 1. Convincing . 2. Growing . 3. Brings much glory to God. 4. Brings much glory to the Saints . 5. It will make suffering easie , 6. Brings much joy . 7. It 's very safe . 5. Directions for Heavenly Conversation . 6. What Walking with God is . 7. The Excellency of walking with God. 8. Evidences of our walking with God. 9. Rules for our walking with God. The Fourth Volumn published by Thomas Goodwyn . William Bridge . William Greenhil . John Yates . Sydrach Simpson . Philip Nye . William Adderley . London , Printed for Peter Cole , at the Printing-Press in Cornhill , near the Royal Exchange , 1652. TO the READER . IT was the saying of a Servant of Christ , Every day a Christian spends on Earth , is a day lost in heaven ; sure he meant it of the Place , not the Company , For what makes Heaven , but Vnion and Communion with God in Jesus Christ ? Now this being attainable in this life what hinders but a Christian may live in heaven whilst he lives upon earth ? Truly our Fellowship is with the Father , & with his Son Jesus Christ , 1 Job . 13. And our Conversation is in Heaven ( saith another Apostle ) Phil. 3. 20. And I live , yet not I , but Christ liveth in me , and the life which I now live in the flesh , I live by the faith of the Son of God , Gal. 2. 20. These were men on earth , subject to such infirmities as these are , yet lived in Heaven ; and there are yet in this declining , wanton , Christ-denying age , a Generation upon earth thus living , whose lives and graces , though hidden under a mean out side , under many reproaches and infirmities , yet shine inwardly with the glory of Christ upon them , who though they be in the world , yet follow the Lord with a Spirit differing from the spirit of the world ; and amongst these hidden ones of the Lord , this blessed man ( the preacher of these Sermons , of whom the world was not worthy ) was such a one , who whilst he was upon earth , lived in Heaven ; and as thou maiest easily perceive , the end and scope of these Sermons is , to winde up thy heart to the like frame and posture ; viz. To take it off from perishing vanities , and to set it upon that which is the real and durable substance : We see upon what weak shoulders the fair neck of all worldly pomp and glory now stands , and how the Lord is winding up , and putting an end to the glories of the Kingdoms of men , who have not contributed their strength and power to the advancing , but contrariwise , to the pulling down and ecclypsing of the glory of the Kingdom of Jesus Christ : Besides what the World tells us , never had any age by the works of providence , more examples laid before them of the worlds vanity , than in our daies ; and therefore our hearts should s●t loose to all things that cannot stretch themselves to eternity : The Apostles reason is full of weight , It remains ( saith he ) that both they that have wives , be as though they had none , and they that weep , as though they wept not , and they that rejoyce , as though they rejoyced not , and they that buy , as though they possessed not , and they that use the world , as not abusing it ; and this Exhortation he puts on by this Argument , The time is short , or as the word is , The remainder of our season is now folding up , as a sail or curtain into a narrow room : Time is short , and life shorter , and the end of all things is at hand , and we have greater things to minde , and to set our hearts upon . The Divinityy of this holy mans spirit did much appear in this , that having much of the comfort that Earth could afford him , he still looked upon all Creatures Contentments with the eyes of a stranger , and on order to the raising up of his soul to a more holy , humble , serviceable , self denying walking with God. For him that injoyes little or nothing in the world , to speak much of the worlds vanity and emptynesse and of taking the heart off that , the sweetness whereof he never possessed , is not so much , as when a man is surrounded with the confluence of Creature-comforts , then by a Divine spirit to tread upon the neck of these things , and to be caught up into the third Heaven , bathing , solacing and satisfying it self with sweet and higher injoyments , with the more savory and cordial apprehensions it hath of Jesus Christ ; this is somewhat like him that is made partaker of the Divine Nature , and that lives above the world in the injoyment of the world ; so that now Reader thou hast these Sermons twice printed , once in the practice of this holy man , and now again in these papers which we present to thee in this preaching stile ( though we confess things might have been more contracted ) because we find this way more desired , more acceptable to his hearers , and if we mistake not , more working upon the affections , and more profitable to the greatest part of Christians . The Lord Jesus be with thy Spirit , and go along with these and all other his precious labors , to the furtherance of the joy of thy Faith , building thee up in the inner man , and directing thee in the way to thine eternal rest . Thomas Goodwyn , William Greenhil , Sydrach Simpson , Philip Nye , William Bridge , John Yates , William Adderley , THou hast here the names of al the Books of Mr. Jeremiah Burroughs , that are published by us , Thomas Goodwyn , William Greenhil , Sydrach Simpson , Philip Nye , William Bridge , John Yates , William Adderley . The first Volumn The rare Jewel of Christian Contentment . The second Volumn Gospel Worship . The third Volumn Gospel Conversation . The fourth Volumn Two Treatises , the one of Earthly-mindedness , the other of conversing in Heaven , and walking with God. THE CONTENTS OF THE FOURTH VOLUUMN . Philip. 3. 19. CHAP. I. TExt opened Page 2 Doctrine There is a great difference between a wicked man and a godly man , The one minds the Earth : the other , his Conversation is in Heaven 3 CHAP. II. Earthly-mindedness discovered in nine particulars 1 When men look upon Earthly things as the greatest things . 5 2 When the choicest of their thoughts are busied about earthly things ▪ 6 3 When their hearts cleave to the earth Page 8 4 When their hearts are filled with distracted cares about the earth . 9 5 When the greatest endeavors of their lives are about things of the earth 11 6 When they seek any earthly thing for its self and not in subordination to some higher good 13 7 When they are earthly in spiritual things 15 8 When they pass by great difficulties about earthly matters and they seem little to them ibid 9 When they conceive of the most heavenly truth in an earthly way Page 17 CHAP. III. Fourteen Evils of Earthly-mindedness 1 It is Adultery 20 2 It is Idolatry ibid Object . What Idolatry is there in it ? Answ . 1 They depart from God 22 2 They chuse rather to make the earth to be their god , than the infinit First-Being of all things ibid 3 It is enmity against God 23 4 It is opposite and contrary to the work of grace 24 1 Before Conversion 1 To the call of conversion 26 2 To the souls answer to this call ibid 3 To the resigning up of the soul to God as the chiefest good 26 2 After conversion to their work of grace 1 Grace brings a new light to the soul ibid 2 Make him a new creature 27 3 Is of an elevating nature ibid 4 Is of an enlarging nature ibid 5 Grace sanctifies the soul 28 5 It puts men upon great temptations Page 28 6 It is one of the greatest bindrances to the profit of the Ministry 30 7 It causeth many foolish lusts in the heart 34 1 It causeth them to follow after things that are vile ibid 2. It makes them a servant to their servants ibid 3 A man might have more of it , and not mind it so much as he doth 35 4 You pay a great deal more for it than 't is worth 36 5 What he doth he must needs undo again 38 6 They lose the comfort of earthly things before they have them 39 8 It is the root of Apostacy 40 9 It doth wonderfully dead the heart in the prayer 42 10 It is just with God , their names should be written in the earth 43 11 They have the curse of the serpent upon them 44 12 It is a dishonor to God , and a scandal to Religion 45 13 It doth exceedingly hinder preparation for death 47 14 It will drown thy soul in perdition 50 Preparation to Convincements . Men may be earthly-minded and yet not know they are so Page 51 Five things may be wrought in an earthly-minded man 1 His judgment may be convinced that there is a vanity in them 52 2 He may have some kind of contentment in them ib. 3 They may speak great words about the vanity of this world ibid 4 They may be free from getting any thing by deceit ibid 5 They may dispise some earthly things ibid Convincement 1 When a man rests upon earthly props for the good he doth expect 54 Convincement 2 When men make most provision for the things of this world for themselves and their children 55 Convincement 3 When a man can be content with a slight assurance of heavenly things , but never thinks him sure enough for the matters of the earth 56 Convincement 4 When he is contented with a little sanctification , but in things of this world would s●ill have more and more Page 58 Convincement 5 When they are very wise in matters of the world , but very weak in spiritual 59 Convincement 6 When their discourses are of the world 60 Convincement 7 When spiritual things must give way to earthliness 61 Convincement 8 When they care not how it is with the Church so it be well with them in things of the world ibid Convincement 7 When the more spiritual a truth is the lesse it takes with their hearts 63 CHAP. IV. Reasons of mens Earthly-mindedness . 1 The things of the earth appear reall to them , but Heavenly things are but a notion 64 2 They look upon them as the present necessary things ibid 3 These things are most sutable to mens hearts 65 4 They have a very fair shew to the flesh ib. 5 Men naturally know no better things 66 6 There are earthly principles continually dropping into men by conversing with other men of the earth ibid 7 The sensible experience they have of their sweetness Page 67 CHAP. V. Considerations to take off the hearts of men from earthly-mindedness Consideration 1 If thou couldst possess all the things of the earth there is not so much good in them , as to countervail the evil of one sin 68 Consideration 2 The chiefest things of the earth have been and are the portion of reprobates ibid Consideration 3. God hath made man for higher things than the things of the earth 69 Consideration 4. The soul of a man is of too high a birth to have the strength of it spent about the things of the earth . 70 Consideration 5. All the things of the earth are uncertain 71 Consideration 6. Consider what hath become of such men in former ages 72 Consideration 7. How short thy time is in this world Page 73 Consid . 8. A little will serve the turn to carry us through this world 76 Consid . 9. There is no good to be had in them further than God is pleased to let himself through them 77 Consid . 10 If you be godly God promiseth to take care of you for the things of the earth ibid Consid . 11. All that are professors of Religion should be dead to the world 79 CHAP. VI Exhortation to beware of earthly-mindedness 81 CHAP. VII Directions to get our hearts free from Earthly-mindednesse 1 Be watchful over your thoughts 86 2 Be humbled for sin ibid 3 Set the exampls of the Saints before you 86 4 Consider the great accompt we are to give for all earthly things ibid 5 Set the Lord Jesus Christ before you 88 THE CONTENTS OF THE ENSUING TREATISE OF AN HEAVENLY-CONVESATION . PHILIPPIANS , 3. 20. CHAP. I HOw far the examples of godly men should prevail with us Page 91 1 More than other examples 93 1 More than the examples of rich men ibid 2 More than the example of the multitude ibid 3 More than the examples of those nearly related to us ibid 2 They should be enough to take off prejudices that come from accusations of men ib. 3 They should make us enquire after those waies Page 94 4 We should not oppose those waies 95 5 They should prepare us to let in any truth they profess ibid 9 They should confirm us in the truth 96 CHAP. II. What is to be done when examples of godly men are contrary 1 It puts us to a strict examination 97 2 which way hath most earthly inducements 98 CHAP. III Rebuke to those that follow the example of the wicked , and reject the example of the godly Page 98 CHAP. IV Two Doctrines 1 The Saints are Citizens of Heaven 100 2 Their Conversation while they are in this world is in Heaven ibid CHAP. V How the Saints are Citizens of Heaven 102 1 Their names are inroll'd there 102 2 Christ their Head bath taken possession of Heaven in their names ibid 3 When they actually beleeve they take up their freedom 103 4 They cannot again be as slaves ibid 5 They have right to all the common stock and treasury of heaven ibid 6 They have the same confirmation of their blessed estate that the Angels have ibid 7 They have priviledge of a free rtade to Heaven Page 104 8 They have for he present communion with the Angels ib. 9 They have the protection of Heaven ib. CHAP. VI How the Saints have their conversation in Heaven 106 1 The aim of their hearts is heaven-wards 107 2 They are acted by Heavenly principles in their waies 108 1 That God is all in all ib. 2 That God is the infinite First being ib. 3 They have communion with the God of Heaven ib. 4 They live according to the Laws of Heaven 110 5 Their soul is where it loves rather than where it lives 111 6 They deilght in the same things that are done in Heaven 114 1 The sight of Gods face 115 2 The praising of God ib. 3 The keeping a perpetual Sabbath ib. 7 They are heavenly in earthly imployments 115 8 They are heavenly when they converse together 116 9 Their great trade upon earth is for heaven 217 CHAP. VII The Saints trading for Heaven opened . 1 They have skill in they commodity they trade for Page 217 2 They have a stock to trade withal 218 3 They take the advantage of the Market for commodities ib. 4 There is much inter course ib. 5 Their chief stock is where they trade 220 6 They are willing to part with any thing here to receive advantage where they trade ib. 7 They trust much 221 CHAP. VII Evidences of mens having their conversations in heaven Evidence 1. They canvilifie all the things on earth 222 Evidence 2 They can be content and live comfortably with little in this world ib. Evidence 3 They can suffer hard things with joyful hearts 223 Evidence 4. Their hearts are filled with heavenly riches 225 Evidence 5 They are willing to purchase the priviledges of Heavne at a dear rate ib. Evidence 6 They are sensible of the stoppages between heaven and their souls Page 26 Evidence 7 Their willingness to die 227 CHAP. IX Reasons why the Saints have their Conversation in heaven ib. 1 Because their souls are from Heaven 228 2 By grace the soul hath a Divine Nature put into it 230 3 Their most choise things are in heaven 231 4 God orders it so to wean their hearts from the world 233 CHAP. X. Use 1. To reprove such as have their conversations in hell 234 CHAP. XI . Use 2. To reprove hypocrites 235 CHAP. XII . Use 3. Let us not find fault with the strictness of Gods waies Page 237 CHAP. XIII . Use 4. To reprove such as are godly and yet fail in this thing 238 CHAP. XIV . An Heavenly Conversation is a convincing conversation 241 CHAP. XV. A Heavenly Conversation is growing 243 CHAP. XVI . A Heavenly Conversation brings much glory to God 244 CHAP. XVII . A Heavenly Conversation brings much glory to the Saints 246 CHAP. XVIII . A Heavenly Conversation will make sufferings easie 247 CHAP. XIX . A Heavenly Conversation brings much joy 249 CHAP. XX. An Heavenly Conversation is very safe 250 CHAP. XXI . An Heavenly Conversation gives abundant entrance into glory ibid CHAP. XXII . Directions how to get a Heavenly Conversation Direct . 1. Be perswaded that it is attainable Page 251 Direct . 2. Labor to keep a cleer conscience 252 Direct . 3. Watch opportunities for heavenly exercises ibid Direct . 4 Rest not in formality 253 Direct . 5. Labor to beat down your bodies . 254 Direct . 6. Labor to be skilful in the Mystery of godliness , to draw strength from Christ in every thing you do ibid Direct . 7. Exercise the grace of faith much 256 THE CONTENTS Of the ensuing TREATISE OF WALKING with GOD. GENESIS , 45. 24. CHAP. I. TEXT opened Page 261 CHAP. II. Doctrine . 'T is the Excellency of a Christian to walk with God 265 CHAP. III. How the soul is brought to walk with God 1 Every one by nature goes astray from God 268 2 The Lord manifesteth to the soul the way of life ibid 3 The Lord makes peace between himself and a sinner . 269 4 God renders himself lovely to the soul 270 5 God sends his Holy Spirit to guide him 271 6 Christ takes the soul and brings it to God the Father 271 CHAP. IV What walking with God is . 1 It causeth the soul to eye God 272 2 It causeth a man to carry himself as in Gods presence 273 3 He makes Gods will the rule of his will Page 274 4 The soul hath the same ends that God hath 275 5 It suits the soul to the administrations of God 276 6 To have a holy dependance upon God 1 For Direction 277 2 For Protection 278 3 For Assistance ibid 4 For a Blessing upon all it doth ibid 7 It makes a man free and ready in the waies of God 279 8 It consists in communion with God 280 9 It causeth the soule to follow God more as he reveals himself more 282 CHAP. V Excellencies of walking with God Excellency 1 It makes the waies of God easie 286 Excellency 2 It is most honorable 287 Excellency 3 The soul hath blessed satisfaction in it 288 Excellency 4 It is a special part of the Covenant of God on our parts 290 Excellency 5 There is a blessed safety in walking with God 292 Excellency 6 Hence the soul enjoys sweet familiarity with God 293 Excellency 7 To them God communicates his secrets 294 Excellency 8 They find favor in Gods eyes for granting their petitions . 295 Excellency 9 There is a glory put upon the soul 296 Excellency 10 Gods presence doth mightily draw forth every grace Page 297 Excellency 11 The presence of God shall never be terrible to the soul , neither at death nor judgment 298 Excellency 12 It will be blessedness in the end 299 CHAP. VII Vses of Exhortation Vse 1 Blesse God that he will be pleased to walk thus with his poor creatures 300 Vse 2 What strangers the world are to this walking with God 301 Vse 3 What vile hearts are ours that we are so backward to walk with God 302 Vse 4 Let us keep close to God in our walking wtih him 303 Vse 5 If there be so much excellency in walking with God here , what will there be in heaven 304 CHAP. VIII Evidence of our walking with God 306 Evidence 1 He depends not much upon sence and reason in the course of his life 307 Evidence 2 He is the same in private that he is in publick 307 Evidence 3 He hath a serious spirit 309 Evidence 4 They walk in newness of life 310 Evidence 5 When he hath to do with the creature he doth quickly passe through the creature unto God 311 Evidence 6 He loves to be much retired from the world 312 Evidence 7 He is careful to make even his accounts with God 315 Evidence 8 The more spiritual any Truth , or Ordinance or any company is , the more the soul delights in it 314 Evidence 9 He walk in all the Commandements of God 315 Evidence 10 See how the Scripture describes it 1 It is a walk of humility 316 2 It is a walk of uprightness ibid 3 It is a walk in the fear of God 317 4 The comfort of the holy Ghost is joyned with it 318 5 It is a walk above 319 6 They endeavour to walk as Christ walked ibid CHAP. IX Rules of Direction for walking with God Rule 1 Be sure there be no way of fin in thee 320 Rule 2 Labor to withdraw thy heart from earthly and sensual things 321 Rule 3 Evermore take Christ with thee 322 Rule 4 Be careful to beautifie thy soul 323 Rule 5 Take heed of halting 325 Rule 6 Take heed of formality in holy duties 326 Rule 7 Take heed of secres slidings away from the Truths of God 327 Rule 8 Labor to keep such a tenderness of spirit as to be sensible of the beginnings of declining 329 Rule 9 Labor to be spiritual in thy solitary times 330 Rule 11 Go on with a resolution in holy duties though thou see nothing come of them for the present 331 Rule 12 Make good interpretation of all Gods dealings with thee 332 CHAP. X An objection of Gods hiding his face Answered 1 It is a good sign when thou art sensible of his withdrawings 333 2 Examine whether thou hast not some times shut out God from thee ibid 3 It is better God withdraw than that we withdraw 336 4 Gods withdrawing his comfort is not alwaies the withdrawing his presence ibid 5 If thou canst not see Gods face , hearken to hear his voice 337 6 Keep thy self in a waiting frame for God 338 FINIS . The Names of several Books Printed by Peter Cole , at the sign of the Printing-Press in Cornhil , by the Exchange , London . A Congregational Church is a Catholike Visible Church . By Samuel Stone . Twelve several Books of Mr. William Bridg , Collected into one Volumn . Viz. 1 The great Gospel-Mystery of the Saints Comfort and Holiness , opened and applied from Christs Priestly Office. 2 Satans Power to Tempt ; and Christs Love to , and Care of His People under Temptation . 3 Thankfulness required in every Condition . 4 Grace for Grace ; or , the Overflowings of Christs Fulness received by all Saints . 5 The Spiritual Actings of Faith , through Natural Impossibilities . 6 Evangelical Repentance . 7 The Spiritual-Life , and In-Being of Christ in all Beleevers . 8 The Woman of Canaan . 9 The Saints Hiding-Place in time of Gods Anger . 10 Christs Coming is at our Midnight . 11 A Vindication of Ordinances . 12 Grace and Love beyond Gifts . Four several Books , by Nich. Culpeper , Gent. Student in Physick and Astrology . 1 A PHYSICAL DIRECTORY : Or a Translation of the Dispensatory , made by the Colledg of Physitians of London . Whereunto is added , The Key to Galen 's Method of Physick . 2 A DIRECTORY for Midwives ; or a Guide for Women . 3 GALEN's Art of PHYSICK . 4 The ENGLISH PHYSITIAN ; being an Astrologo-Physical Discourse of the Vulgar Herbs of this Nation ; wherein is shewed how to cure a mans self of most Diseases incident to mans Body , with such things as grow in England , and for three-pence charge . Also in the same Book is shewed , 1. The time of gathering all Herbs both Vulgarly and Astrologically . 2. The way of drying and keeping them and their Juyces 3. The way of making and keeping all manner of useful Compounds , made of those Herbs . 4. The way of mixing the Medicines according to Cause , and mixture of the Disease , and the part of the Body afflicted . A Godly and Fruitful Exposition , on the first Epistle of Peter . By Mr. John Rogers , Minister of the Word of God at Dedham in Essex . The Wonders of the Load-stone , by Mr. Samuel Ward of Ipswich . An Exposition on the Gospel of the Evangelist St. Matthew , by Mr. Ward . Clows Chirurgery . Marks of Salvation . Christians Engagement for the Gospel , by John Goodwin . Great Church Ordinance of Baptism . Mr. Love's Case , containing his Petitions , Narrative , and Speech . Vox Pacifica , or a Perswasive to Peace . Dr. Prestons Saints submission , and Satans Overthrow . Pious mans practice in Parliament Time. A Treatise of the Rickets , being a Disease common to Children ; Wherein is shewed , 1. The Essence . 2. The Causes . 3. The Signs . 4. The Remedies of the Disease . Published in Latin by Dr. Glisson , Dr. Bale , and Dr. Regemorter . Mr. Symsons Sermon at Westminster . Mr. Feaks Sermon before the Lord Major . Mr. Phillips Treatise of Hell. — of Christs Geneology . Seven Books of Mr. Jeremiah Burroughs lately published ; As also the Texts of Scripture upon which they are grounded . 1 The Rare Jewel of Christian Contentment , on Phil. 4. 11. Wherin is shewed , 1. What Contentment is , 2. It is an holy Art and Mystery , 3. The Excellencies of it , 4. The Evil of the contrary sin of Murmuring , the Aggravations of it . 2 Gospel-Worship , on Levit. 10. 3. Wherin is shewed , 1. The right manner of the Worship of God in general ; and particularly , In Hearing the Word , Receiving the Lords Supper , and Prayer . 3 Gospel-Conversation , on Phil. 1. 17. Wherin is shewed , 1. That the Conversations of Beleevers must be above what could be by the Light of Nature , 2. Beyond those that lived under the Law , 3. And sutable to what Truths the Gospel holds forth . To which is added , The Misery of those Men that have their Portion in this Life only , on Psal . 17. 14. 4 A Treatise of Earthly-mindedness . Wherin is shewed , 1 What Earthly-mindedness is , 2 The great Evil therof , on Phil. 3. part of the 19. Vers . Also to the same Book is joyned , A Treatise of Heavenly-mindedness and walking with God , on Gen. 5. 24. and on Phil. 3. 20. 5 An Exposition , on the fourth , fifth , sixth , and seventh Chapters of the Prohesie of Hosea . 6 An Exposition on the eighth , ninth , and tenth Chapters of Hosea . 7 An Exposition on the eleventh , twelfth , and thirteenth Chapters of Hosea . A Treatise of Politick Power , wherein 7 Questions are Answered , 1. Whereof Power is made , and for what ordained ; 2. Whether Kings and Governors have an absolute Power over the People ; 3. Whether Kings and Governors be subject to the Laws of God , or the Laws of their Countries ; 4. How far the People are to obey their Governors ; 5. Whether all the People have be their Governors ; 6. Whether it be Lawful to depose an evil Governor ; : 7. What Confidence is to be given to Princes . The Compassionate Samaritan . Six Sermons , Preached by Dr. Hill , collected into one Volumn . Dr. Sibbs on the Philippians . The Best and Worst Magistrate , by Obadiah Sedgwick . The craft and cruelty of the churches Adversaries , by Matthew Newcomin . A sacred Panygrick , by Steph. Martial , Barriffs Military Discipline . The Immortality of Mans Soul. The Anatomist Anatomized . A TREATISE OF Earthly-mindedness . CHAP. I. The Text Opened . PHILIP . 3. latter part of the 19. verse . — Who mind Earthly things . THIS precious Scripture cleerly holds forth the different disposition of wicked and of godly men ; especially of such wicked men , as set themselves against the Gospel ; for it relates to such as were professed enemies to the Cross of Christ , that labored what they could to hinder the success of the Ministry of Paul. You shall find if you look back a few verses , that this is meant of those kind of men especially , for he tels us , that many walk'd so , as they were enemies to the Cross of Christ : they were those that opposed the preaching of Paul , and his Ministry : and he describes those men what they were by divers Characters , but I 'le treat of none but this , Who mind Earthly things . Who mind Earthly things ; who savour , or relish Earthly things , so you may translate the word as well . It is a general word comprehending the actions and operations , both of the understanding and will : It is in Scripture applied to both , but most commonly to the Actions of the wil and affections ; we are particular in Actions of the Will. Earthly things ] The things that are upon the Earth , whatsoever they be , the Beauty , the Glory , and Parentry of the Earth ; the Profits that are Earthly , the Pleasures and Honors of the world ; who mind any things inordinatly that are sublunary accommodations . But we carry and behave our selves as free Denizens of the City of Heaven ; for so the words in the Original are , if we should thus reade them : Our City whereof we are Citizens , and whereunto we have right , is Heaven . But our Conversation , our City Converse , it is of things that are above the earth : when the Apostle would have men to follow their example and not the example of others , in the 17. verse , he uses this as an Argument , saith he , such and such men are enemies to the Cross of Christ , and they make their belly their god , and they mind Earthly things : do not follow them , do not hearken what they say to you , they come up and down from house to house , and whisper this and that to you , and would take you off from the ways of God , God hath begun to enlighten you , and to stir your consciences , do not let the precious affections of your souls run wast towards them , but be ye followers of us as we are of Christ ; for our Conversation is in Heaven with our Lord and Master , there comes in the Argument in the 20. verse . So that being the only scope and meaning of the words , take this Doctrinal Truth . That this is the great difference between a wicked man and a godly man ; one minds Earthly things : and the other hath his Conversation in Heaven . I intend to handle both these in order . One of these minds Earthly things : It is a paralel Scripture that we have in the 8. to the Rom. 5. verse , For they that are after the flesh , do mind the things of the flesh . Do mind , there is the same word , only here the Participle , and there in the Verb , but the meaning is the same , as they that are after the Earth , mind Earthly things : so they that are after the flesh savours fleshly things : the first part of this point , is the discription of wicked men , that are enemies to the crosse of Christ , and to the waies of godliness , and they are men that mind Earthly things , the more grosse of them are described before , To have their bellies to be their god , some of them are very sensual , druken , unclean , and altogether given to satisfie the flesh in fleshly lusts : But there are others that do not appear to be so brutish , yet they are men of earthly minds , savour only of earthly things , and these are the men that are secret enemies to the crosse of Christ , yea , and wil many times appear so to be , it will break out at length : Such a man whose spirit hath been earthly for a long time , will appear at length to be an enemy to Christs crosse . Now in the handling of this point , I will propound these Five things to treat of . First . What it is to mind earthly things in a sinfull way : or thus , When a man may be said to be an Earthly-minded man , that we may know when a man is an Earthly-minded man , what it is to mind Earthly things , that the Apostle here describes a wicked man by . Without the opening of this , al that I shall say afterwards will be but to little purpose . Secondly . The great evil that there is in minding of Earthly things : and I shall discover to you a greater evil in it than you are aware of . Thirdly . Lay down some Convincements whereby those men and women that ( it may be ) think they are cleer from this sin , yet may have it discovered unto their consciences , that they are the men and women that do mind Earthly things . Fourthly . I shall search into the Reason , Why it is that the hearts of men and women are so much after Earthly things . Fifthly . I shall labour to take off your hearts from Earthly things . These are the Five things that are to be done in the first part of the point , Namely , the Character of wicked men here laid down , Who mind Earthly things . For the first . Who they are , that mind Earthly things . Certainly , they are not all those that enjoy earthly things ; all men that do make use of earthly things , must not be condemned for minding earthly things . Paul himself in this very Epistle , where he wrote to these Philippians , chap. 4. vers . 12. Though he knew how to want , yet he knew how to abound : he could tell how to make use of earthly things , yea , and he gives charge , That all those that are instructed should make such as had instructed them partakers of all their goods . It may be , they would have said , is not this , To mind Earthly things ? To require those that are instructed , to make those that did instruct them partakers of all their goods : Paul doth charge this . Yea , and Christ himself , even in that Scripture where he does labor most to take the thoughts of men off from the earth ; as not to take any thought , what they should eat , or drink , yet saith he , Your heavenly Father knows that yea have need of these things in the 6. of Matthew : and Gal. 6. 6. Let him that is taught in the Word communicate unto him that teacheth in all good things : and if there be any pretence against it , yet saith he , be not deceived , God is not mocked ; for whatsoever a man soweth , that shall he also reap . Thus therefore it is not here charged , as a note of an evil man , to have earthly things , and doth justly require what is due unto him , as here Paul doth ; and the Galatians could not charge him , as breaking his own Rule which he wrote to the Philppians ; and therefore we must enquire out somwhat else that 's here means , by minding earthly things . When a man or woman doth mind earthly things in a sinful way , And for that there are these several particulars considerable . CHAP. II. Earthly-mindedness discovered in Nine particulars . THE first is this , When a man looks upon earthly things as the greatest things of all , when he hath a high esteem of earthly things , as THE things : as thus , Oh if I had such and such things as others have , Oh how happy should I be , how happy are such and such men that do enjoy such earthly things at their will , in their dwellings , their furniture , their comings in , Oh these are the brave things , these are the delightful things , these are THE things wherein felicity and happiness doth consist . When men shall promise to themselves felicity in any earthly things , then they mind earthly things . I remember golden mouth'd Chrysostom hath a speech of a covetous man , That he looks upon his Money , and he sees more beauty in his Money than in the very Sun it self that shines in the Firmament : When men look upon the things of the earth as the most beautiful things in their eyes : Certainly that man is in a distemper , when he puts such a high esteem upon any earthly things , this esteem is not according to what God and his Saints do put upon earthly things , God never puts any great eminencie on any earthly thing ; he never made any earthly things to be any great Conduit , or means of Conveyance of any great good from himsel unto his Creature ; If you would know what your heart , are , you may know it by this one sign as much as any What do you account your excellencie ? according to what any man or woman accounts their excellency to consist in , so are their hearts , their hearts are sutable ; in the 27. chap. of Genesis , 28. 39. verses . You shall find there Isaac blessing of Jacob and Esau , he blesses them both : but now , what I would observe is this , the difference in the placing of them , you shall observe , the blessing of Jacob in the 28. verse , therefore God giveth of the dew of Heaven , and the fatness of the earth , and plenty of Corn and Wine , that 's Jacob's blessing : Now look to Esau's blessing , for the blessing was sutable to their disposition , and Jacob's father answered and said unto him , behold thy dwelling shall be of the fatness of the earth , and of the dew of Heaven from above : mark , Isaac blesses them both with the dew of Heaven and fatness of the earth ; but now , in Jacob's blessing the dew of Heaven is first , and the fatness of the earth is in the second place ; but in Esau's blessing the fatness of the earth is first , and then the dew of Heaven : noting this , That a godly man indeed , doth stand in need of the things of the earth , as Christ saith , your father knows you stand in need of this things ; I but the great thing in the first place that a godly heart doth mind , it t s , The dew of Heaven , and then in the second place , The blessing of the erath ; But now , a carnal heart doth think it hath some need of the things of Heaven , it will acknowledge that : I but in the first place it's the fatness of the earth they desire : and secondly the dew of Heaven , So that that 's the first thing : Earthly minded men look upon these things as the high and chief things , and hence it is that the choise of the thoughts of an earthly-minded man is carried out on worldly objects . Secondly , When the Cream and choise of the thoughts of men and women are busied about earthly things then they mind earthly things in a sinful manner : You may know what your hearts are by your thoughts as much as any thing , the thoughts are the immediate ebulitions or risings up of the heart ( as I may so call them ) that is the bubbles that come from the heart immediately ; a man cannot know what is in his heart so much by words and actions , as by the thoughts , because the thoughts immediately spring from the heart , as thus , I can tell what the water is in such a fountain better from that that bubbles up immediatly from the fountain-head , than I can tell by the water that runs in the stream a mile or two off , for there may many things intervene in the stream a mile or two off that never came from the fountain-head , but that that immediately bubbles from the fountain-head , that discovers of what nature the fountain is : So the thoughts are as it were the first born of the heart , and therefore the heart may be known what it is by the thoughts , Prov. 23. 7. saith the holy Ghost there , As he thinketh in his heart , so is he ; That which is here spoken in a particular case may be applied in the general , As a man thinks in his heart so is he , as his thoughts are so is he : So is the heart as the thoughts of the mind are , Men may keep in words and actions out of by-respects , I but if you could know what the heart is , and look into the haunts of it in secret , that would discover to your selves what you are : as now , Many of your servants , when they are in your presence before you or before others they may out of divers respects carry themselves fairly , but if you would find them out , labour to know what they do when they are alone in their private haunts : So , would you know your own hearts ? do not so much look at them , and take a scantling of them by how you behave your selves in words and actions before others , but what they are in your private chambers , what they are in the inward thoughts of the mind , there the heart comes to be discovered most ; And by these thoughts I do not mean every kind of injection , or suggestion , for sometimes the Devil may cast in evil thoughts into the most holy ; but I mean such thoughts as are sweet to the soul , whereby the soul comes to suck out sweetness , and contentment , for that 's the minding earthly things , when you find the strength of your thoughts to be upon the things of the earth : and they are more sutable to your hearts than any other : It is not when through weakness the mind may be wandring this way or that way , or through suggestions or temptations ; but now , when men or women are most themselves when alone and free , then for to examine what are the most sutable thoughts to their hearts , Can you say when you are alone , Oh the very thoughts of God are sweet to me , immediate in his Law day and night , and suck out sweetness there as from an hony comb ? But an unclean wretch will suck out sweetness of his unclean thoughts when he is alone ; and so the earthly minded man will suck out the sweetness of his earthly thoughts , and so the Ambitious man the sweetness of his pride when he is alone , and these are the most contentful thoughts to him , he can run along if it be two or three hours together and take delight and pleasure in them : here 's Earthly-mindedness . The third thing is this , An Earthly-minded man , is one whose heart cleaves to the earth : for so I told you the word was , not only to mind , but to savour the things of the earth : his heart doth cleave to the earth : The Psalmist in a far differing case said , that his soul did cleave to the dust : but it 's true of many men in this case that I am speaking of , their very souls do cleave to the dust , their spirits are mixed with the earth , and therefore they are drossie : Though it may be they have some good common gifts , some good natural parts , and some workings of the holy Ghost upon them , yet their spirits are drossie : because they are mixt with the earth : discourse never so much to these men of the vanity of the things of the earth , they will give you the hearing , but when you have done all , their souls do cleave to the earth : and discourse never so much to them of the excellency of heavenly things , they will hear you , but when you have done all , their souls stil cleaves to the earth : As a man whose soul cleaves in love to a woman , ( As it is said of Sampson , his soul did cleave to Dalilab ) talk what you will against that women , or of the excellency of any other woman , yet his soul cleaves to that woman : so 't is in an earthly minded man , let what will be said against the things of the earth , or what can be said for the setting forth of the excellency of the things of Heaven , yet his soul cleaves to the earth : as the Serpents belly did to the dust of the ground . That 's an earthly minded man. Fourthly , An earthly minded man , it on , whose heart is filled with distracting cares about the earth : what he shall eat and drink , and what he shall put on , how he shall provide for himself and his family , and what shall become of him at such a time , Though he be well now yet what may become of him afterwards : when the heart is filled with distracting cares about the things of the earth ; so far as the heart hath these prevailing over it , so far such a man may be judged to be earthly . There are two things that do cause distrating cares about anie businesse The first is , An apprehension of some verie great evil In case I should be disappointed , I look upon my disappointment in such a thing as a most intolerable evil to me , If I should be disappointed I know not what in the world to do That 's the first The second is , An uncertaintie in the means for the preventment of this disappointment : when as I look upon disappointment as a very great evil , so those means that should prevent and help me against disappointment I cannot trust to : I look upon them as too weak to help me , notwithstanding al such means I may yet be desappointed , this causes distracting thoughts ; so , t is in the things of the earth , an earthly minded man or woman hath his thoughts fil'd with distracting cares about the world . That is thus First , They looking upon the things of the world as such great things , they conceive if they should be disappointed they should be undone ; they look upon it as such a fearful unsufferable evil to be depriv'd of their estate and outward comforts in this world . Secondly , They don't look upon the means of provision for themselves and families as having anie certaintie in it , which is a main thing to be considered of : As for outward things in the world , they find by experience there is uncertainty in them . And then for any promse that there is in Scripture that God will provide for them and their families , alas that they dare not trust to , that 's a thing that of all means they think to be the weakest , Lord have mercy upon them ( say they ) if they have nothing else to trust to , but only a word in Scripture , they think themselves most miserable and wretched . But now , it would be otherwise with the soul if it were not earthly minded , it would not be at any great pause how things do fall out here in the matters of the world , it 's true , perhaps I may miscarry in such a businesse , and my estate may be taken from me by the Caldeans or Sabeans as Jobs was , but I shall not be undone , my happiness is not gone , I shall have that that will comfort me when all that is gone ; suppose the worst , yet this will not undo me , Indeed a man that sends abroad in a venture all his whole estate , he is very solicitous because if there be ill news about it he is undone ; but another man that hath a great deal of riches , house , and Lands , and a stock at home to maintain him and his family , If there comes such ill news , I have a stock to live on he thinks , therefore he is not so much solicitous : So a worldly man , all his stock is in the earth , there 's his only portion , and if he miscarries there he is undone ; But a godly man , though he hath the things of the earth , yet he hath something else , treasures in Heaven to rest upon besides the earth , and therefore he is not so solicitous . And then for the second , The uncertainty of means and help : if a godly man looks upon outward causes , he sees all is uncertain , but he hath a promise to rest upon , I will never leave you nor forsake you : cast your care upon me for I care for you ; and this he looks upon as a certain means and help , whatsoever fals out , here 's a promise that he can build upon , and therefore this takes off his solicitous cares : But an earthly minded man or woman whose heart is fild with distracting cares , because he look upon himself as undone if he miscarries here , and hath nothing to rest upon for his provision in this world , more than the creature . Fifthly , An earthly minded man or woman , is one whose great business of his heart and endeavours of his life are about the things of the earth : he makes it his great business , and the strong endeavours of his spirit are exercised in the things of the earth : He eagerly and greedily works with the strongest intention about these things , his whole Soul , the whole man is laid out about the world , it is the adequate object of his soul . You will say , Other men they are busie in their callings as well as these that you account earthly minded men , I but mark , they are busie about their callings in obedience to God ; and for outward things set aside their obedience to God , then ( I say ) all the things that they busie themselves about in the world , were it not under that consideration that they were obeying God in it they would not be adequate objects for their souls . I mean by an adequate object , that that Is sufficient to take up the whole strength of the soul to lay it out fully : I 'le give you this similitude to express my mind further , to shew you what I mean by an adequate object , You have a little child , he is playing at sports , now this sport it hath as much in it as there is in his spirit , there is a kind of equality between his spirit and such a sport , there is benefit enough a child conceives in such a sport as it's worth the laying out of all his strength and might upon it : Now it may be , sometimes a man or woman will play with their child , they will do as the child doth to play with it , but this sport it 's not an addequat object , that 's thus , a man or woman for the while would please themselves with the child , but not so as if there were as much good in this as would fill their souls , so as they would lay out all their mind and might upon this thing as that is fully adequate to the desires of their soul ; But sport is fully adequat to the desires of the soul of the child , but though a man or woman doth sport so with the child , yet these things are not fully adequat to the desires of a man or woman , and they have other matters in their heads than these , and businesses of a higher nature : and so it is in those that are not earthly minded , though they may be busied about the things of this world , yet they use the world as if they used it not , the things of the world are not objects adequat to their hearts , a spiritual heart reserves the chief strength of it for higher things , I follow these things in the world but so , as I reserve the chief strength for a more desirable good : As a man now , if he hath divers friends to come to him , perhaps he hath some of an ordinary rank , they come first , he makes ordinarie provision for them , but if he hath anie choise things for entertainment he reserves them for some choise friends that are coming to him : so a man that is not of the world though he may be busie in earthly things , yet the choise of his heart he both reserve for things of a higher nature . I remember Tertullian hath a speech of the Christians how they eat , and drank ; when they sup'd , they eat and drank ( saith he ) so as they remembred they were to pray that night before they slept : So a gracious spiritual heart follows his out ward business in the world , but so as he remembers he is to converse with God that night before de sleeps , so that he reserves the strength of his spirit for communion with God ; but now the other laies out all his strength as having nothing to do afterwards : so that in this an earthly , and a spiritual heart are quite contrary ; The Apostle you know would have godly men to use the world as if they used it not ; so on the contrary , an earthly-minded man uses spiritual things as if he used them not ; look how an earthly minded mans heart is in spiritual things , so a spiritual mind is in earthly things : An earthly minded man wil do some things that are spiritual , he will come and hear the word , perhaps he wil pray in his familie , and reade a chapter , I but his heart is not much there , he doth it as he did it not , comes and hears as if he heard not , and praies as if he prayed not , he makes it not his business to pray or hear ; so a spiritual minded man he doth the things of the world but as if he did them not , I mean in comparison of his being busie in spiritual things , there he doth it with all his might ; An earthly minded man is like to Corab , Dathan , and Abiram , we reade of them that they were swallowed up of the earth : and so the truth is , the things of the earth , Contentments , provision for themselves and families in earthly things , doth as it were open and swallow up the very hearts of earthly-minded men : and that 's the fift thing for the discription of earthly mindedness . Sixthly , But suppose a man doth not seem to be so strongly intent , to lay out his whole strength and heart about earthly things , yet when anie man or woman shall seek anie earthlie thing for it self ( observe it ) and not in subordination to some higher good , this is an earthly-minded man so for as this prevailes ; in the 2 Cor. 4. 18. our Apostle Paul speaks there of the things that are seen that are but temporal , While we look not at the things that are seen , for the things that are seen are earthly and temporal : the word is as much as to say , while we do not look as our scope upon temporal and earthly things that are seen , we do not make them our end , but we seek them in subordination , there is somewhat else that we look at higher in all these things , as for instance , a man that is godly , he follows his business as other men do , but what is it that he would have ? It 's this , I shew my obedience to God , and I would provide those things that may be helpful to me to serve God in my generation ; that 's my end , I can appeal to God in this , that even in the following my business and all outward things , it is that I might follow God in the use of means for the providing of such things as may enable me to serve him the more in my generation : this is my scope in what I do . But now on the other side , an earthly-minded man makes his scope this , he will follow his business and look about the business of his calling that he might gain , he would get that he might get , he would have more that he might have more , and that he and his children might be somebodie in the world , and it may be that he might have enough to have his will , and lusts , therefore he follows his business very intent , meerly that he may get to satisfie the flesh , yea , indeed all the good things that he doth he brings them in subordination to earthly things . You may take it thus , a spiritual man doth not seek earthly things for himself , but an earthly man doth ; or thus more fully , ( you may mak it a distinct head if you will , ) An earthly man is earthly in all he doth do , both in earthly and spiritual things , and a spiritual minded man is spiritual in all he doth , both in spiritual and in earthly things ; an earthly man when he is in earthly things he is altogether earthly , he looks not at obedience to God in what he doth , as thus , I 'le follow my calling because God hath required it , but an earthly man thinketh , I 'le follow it because I see gain come in by it , this is earth ; though the things be lawful , and it 's your duty to follow your calling , but to follow it meerly for gain , this is earthly : but because it is your duty and the place God hath set you in , that 's spiritualness in earthly things : An earthly man is earthly in earthly things , and he is more earthly in spiritual things : when he performes spiritual duties he hath an earthly end in it , either to get esteem from men , or to cover some evil , or meerly for form and fashion , he doth it in an earthly way , and it may be at the most that that he doth do , it is but meerly for his own quiet , and to satisfie his own conscience , he is earthly in spiritual things . But now , a spiritual man , is spiritual in earthly things . one of a spiritual mind , is more heavenly and spiritual when he is about his calling though the meanest , as hedging , and ditching , or when he is pulling his ropes and lines , or using his Ax or hammer , he is more spiritual I say then , than an earthly man is , when he is praying , or hearing , or receiving Sacraments ; certainly it is so , and it will be found to be so at the great day of Judgment , when the secrets of all hearts shall be disclosed : that 's the sixt thing , when a man seeks earthly things for himself . And that that we may add as a seventh is , That he is earthly in spiritual things . I grant that the best of the Saints may have some earthlinesse in spirtual things ; but I speak of the predominancie , it 's that that doth rule in the heart , so that in the performance of spiritual things , his very ends are but earthly , and the frame of his heart is but earthly in spiritual performances . The eight thing wherein we may find an earthly minded man is this , That he passes through many and great difficulties in matters of the earth , and they are very little to him ; and though he hath a great deal of toyl for the matters of the earth , yet he is never weary with it , because he is in his proper element ; and therefore let there be what difficulties there will be , which to another man would be very great , he makes of them as nothing , and though there be much toyl and labour yet he is not weary , why ? because he is in his own element : The fish is not weary with swimming , but a man is quickly weary , I but the fish is in it's element and a man is not ; so , I beseech you observe this , when a mans spirit is in this kind of temper , let him but be busied about earthly things , wherein earthly advantage comes in , no difficulties will hinder him , no wind or weather , he will rise in cold mornings and go abroad , do any thing in the world . Oh! what difficulties will men endure In storms at Sea , and hazards there , and troubles at land many waies for things of the earth , and sit up late , and rise early , and toyl themselves , and complain of no wearinesse nor no difficulties But now , let them come but to spiritual things , to soul-businesses that concern God and their spiritual estates , every little difficulty puts them aside and discourages them , every mole-hill is a mountain in their way , I would do so and so indeed , but 't is so hard , and 't is tedious to rise in a morning , especially in cold winters morning ; it is very hard and difficult to reade and pray and so he is complaining of the difficulty of these things : And to watch over the heart , it 's a mighty difficulty : to an earthly man any spiritual thing is difficult , and the difficulties doth discourage him , and in spiritual things , Oh how weary are they ! as they in the 1. of Micha , 13. they cryed out , What a weariness is it : But in the businesse of the world they can follow it , from morning to night they are never tired , they can work ( as we say sometimes of men ) like a horse and yet never out of breath : Oh I would but desire you try your hearts once , but to endeavour to spend one Sabbath exctly , and see what a wearinesse that would be to you , resolve but one Sabbath to rise early in the morning , & to have your thoughts spiritual & heavenly as much as you can , and then get up & pray alone in your closet , then reade , and hear , and meditate , and mark what you hear ; and when you go home think of it , and confer about it , and when you come again attend upon the word , and so spend the whole day in hearing , reading , meditating , and conference about good things , Calling your family to account , and praying again , and see how tiresom this will be unto your hearts if they be carnal . But now a spiritual heart will call the Sabbath a delight unto it : And the Sabbath unto such an one is no other than that type and fore runner of that eternal day of rest it shall enjoy in the kingdom of heaven : one that is spiritual accounts the Sabbath to be a day of rest , but an earthly man is quickly tired in spiritual things , he will give over his work and not go through it : we reade in the 4. of Nehe. 6. verse Nehemiah having spoken of the great difficulties that they met withal in their work , and yet ( saith he ) the work went on , for they bad a mind to it . So , look how a mans mind is , so he will be able to go through his work ; If a man be an earthly-minded man , such a man will go through stich with his work , If he take up businesse for the world he will go through with it , for he hath a mind to it , he is a man of an earthly mind ; But let him take in hand a spiritual work , and he will lay it aside before it be half done , he will seldom bring to perfection any spiritual work , why ? because he hath no mind to it , whereas were the heart spiritual , and there were any spiritual work undertaken , such a one would go through with it till all was finished . Another note about the discription of an earthly-minded man , is this : An earthly-minded man , is one that doth conceive of the most heavenly Truths that are revealed in the Word in an earthly way , according to his mind , his genious , and disposition of his own heart : And I verily think this is in a special manner meant in this place , for the Apostle is speaking of those that did oppose him in his Ministery , and that were enemies to the Crosse of Christ : Now ( saith he ) These mind earthly things , their mindes are of an earthly temper , and therefore no marvell ( as if he should say ) though they do not savour those Heavenly and Spiritual Truths that we bring to them , for their minds being earthly , they only apprehend those things after an earthly manner : As now , what was the great Truth that the Apostle did bring to the Philippians ? It was the way of reconciling the world to God , of making our peace with God , and of our Justification through Jesus Christ . Now there is no point of Religion more Spiritual , Heavenly , and Divine , than the Doctrin of Reconciliation , and of Justification by Jesus Christ . So that , one that is of an earthly disposition , though he may be convinc'd of a necessity of pardon of sin , and peace with God , yet he apprehends the making of his peace with God , and obtaining pardon of his sin , but in an earthly manner , he hath carnal thoughts and apprehensions about his peace with God , and about obtaining pardon of sin , he thinks it is the same way that one man obtains peace with another when he is fallen out , and of getting pardon from another man that he hath offended , he conceives it in an earthly way , he looks upon his making peace with God , by some thing that he himself must perform ; but for the point of Free justification by the grace of God in Christ , it 's too Divine , Spiritual and Heavenly for an earthly-minded man to apprehend in the Spiritualnesse of it ; an earthly-minded man , his apprehensions of God are but in a carnal , earthly way ; as the Prophet speaks in the 1 of Isa . The Ox knows his owner , and the Ass his masters crib : Even after that manner doth an earthly-minded man know God ; as an Ox his owner , and the Ass his masters crib : as thus , the ox knows his owner because he brings him fodder daily , so an earthly-minded man hath no other apprehensions of God but this , he thinks God gives him good things in this world , God makes his corn to grow , or Prospers his voyage . An earthly-minded man may rise so high to have apprehensions of God as bringing good things unto him here on earth : But one that is spiritual and heavenly doth apprehend God as God , doth not look upon God meerly as good in respect of the benefit he receives from God here , but he looks upon God as he is in himself , he sees the face of God : as there 's a great deal of difference between a man that knows another man , and a beast that knows a man , The ox knows his owner , the ox knows the man that brings hay or provender to him , but a man knows a man in another way , knows what the nature of a man is , knows what it is to be a rational creature , so one that is spiritual , knows what God is in himself , he sees the face of God , and understands what God is in another way than others do : the difference between the knowledge of God that a spiritual soul hath , one that is pure in heart , and the knowledge of God that an earthly heart hath , is just so much difference as comes to this , As the ox knows the man that drives him to fat pastures , so doth an earthly man know God that gives him good things : but a spiritual heart knows God as one man knows another , not in his full excellency , I mean not so , but there is such a kind of difference in some degree , between the apprehensions of God in a spiritual heart , and the apprehensions of God in an earthly heart : And so we might mention in many other Spiritual and Divine Truths , that an earthly mind doth apprehend but in an earthly way ; consider of Heaven its self , how doth an earthly mind apprehend that ? he apprehends that he shall be delivered from pain , and shall have some kind of glory , but knows not what it is , conceives it according to the way of the earth , some pompous , glotious thing , that he shall live in pleasures and not in pain ; and so apprehends all the glory of Heaven but in sensuality ; whereas a spiritual heart looks at Heaven in another kind of notion , he looks upon the enjoyment of Communion with God and Jesus Christ in Heaven , and living of the life of God in Heaven ; that 's a thing that an earthly heart hath no skill at all in , neither doth such an heart so much as savour it . Thus I have in these several particulars discovered what an earthly-minded man is , Oh that you would lay your hands upon your hearts , and every one consider how far these things do reach you . But I have besides these , divers other convincements , to convince the consciences of men and women that yet there is much earthlinesse in them : but of them we shall treat of in their order afterwards . The Second head to consider is this . The great evill that there is in earthly-mindedness , They mind earthly things . Is that any such great matter ( you will say ) indeed we cannot imagine the transcendency of the evil that there is in this , We think there 's a great deal of evil in swearing , whoring , drinking , and such kind of scandalous sins , and indeed there is , But to have an earthly mind we do not think this to be so exceeding evil ; yet you will find that the Scripture doth speak most dreadful things against this , and if God please to set them home upon your hearts , I hope there is much glory may come to God by it , and much good unto you in particular . CHAP. III. Fourteen Evils of Earthly-mindedness . The First EVIL . F●●●● The Scripture cals it , Adultery : it is spiritual Adultery , in Jude , 4. vers . Ye Adulterers and Adulteresses , know ye not that the friendship of the world is enmity with God. They were Adulterers and Adulteresses in respect of their love to the world : you that would abhor the thought of a temptation to Adultery , yet you may commit spiritual Adultery , a man or a woman may be an Adulterer or an Adulteresse before the Lord , though they never commit the act of uncleannesse with another , yet if their hearts be towards another , they be guilty of uncleannesse : for Christ saith , whosoever doth but look after a woman to lust after her in his heart , he hath committed adultery already ; that is , hath sinned against that command that forbids adultery : Is it so , that if a man do but let his heart go after another woman more than his wife , and a wife after another man more than her husband , this is adultery before the Lord. So if our hearts be after any things more than the Lord Jesus Christ , that we profess our selves married to and he to be our husband ; this is adultery in Scripture phrase . The Second EVIL . Yea further , A worldly or an earthly-mind in Scripture phrase , is called Idolatry ; in Ephes . 5. 5. speaking of divers sins that should not be so much as named among them as it became Saints , he hath Covetousness among the rest , and he ads this ; And Covetousness which is Idolatry . Now what is Earthly-mindednesse , but Covetousnesse , which is Idolaitry ? A man , or woman is an Idolater that is of an Earthly mind : Now Idolatry which is a worshiping of stocks and stones , you all account to be a great sin ; but do you , and al others take heed of another Idolatry that may be as bad that is , To have your hearts to make the god of this world to be your God , the cursed Mammon of unrighteousnesse , to make the things of the earth to be your Christ , to fall down and worship the golden-Calfe of the world . It 's certain , that that thing a mans heart is most taken with , and set upon , that 's his God : and therefore here in this verse out of which my Text is , it 's said , They made earthly things ( their bellies ) their God : The Voluptuous , and Drunkard makes their Belly their God ; and the Unclean person , makes his Strumpet to be his goddesse and worshppeth that ; whatsoever thy heart is most upon , that 's thy God : therefore , that you must know to be the meaning of the Commandement , Thou shalt have no other Gods before me : That is , thou shalt give me the strength of thy soul , and nothing else : So , I am a God to my Creature when I have its strength exercised about me , to lift up me as the highest good ; but if there be any thing else that thy soul is set upon as thy highest good , that 's thy God , and it 's worse than bowing the knee , thou bowest thy soul to that thing : now the meaner any thing is that we make a God of to our selves , the more vile is the Idolatry : as when the Egyptians worshiped divers sorts of gods , they were accounted the most vile Idolaters ; whereas other Heathens worshipped more excellent things , the Sun , Moon , and Stars ; the Egyptians worshiped Dogs , Cats , Onions , and vile things ; and therefore their Idolatry was vile . So , the viler any thing is that a man or woman sets their hearts upon , the more vile is their Idolatry ; as for a man that should set his heart upon unclean lusts , now to make that to be a god , the satisfying of those lusts , that 's abominable , and to make any earthly thing to be a god to us , that 's most vile ; for of all the things of the works of creation that God hath made , the Earth is the meanest , 't is the basest and lowest thing , and hath the least beauty in it in it's self , and it is the most dul and meanest element of all ; and to make earthly things to be a God to you , this is most vile . Object . You will say for this Idolatry , What is there in it ? Answ . There is Two particulars to open the Evil of Idolatry , or Earthly-mindednesse . First . The Evil of your Idolatry , it is in this . You do depart from God ; in letting out of your hearts to these things , you do ( as it were ) go off from God , and renounce the protection of God , the goodnesse and mercy of God , you leave it all by this : In the 4. chap. of Hofea , 12. verse . They are said , To go a whoring from under their God. It 's a notable phrase ; that is , by going to Idols they did go off from the protection of God ; whereas , while they were worshiping the true God , they then were under the protection of God ; but when they went to Idols , they went from under their God , from under his protection : So when thou settest thy heart upon God , and liftest up the infinite First being of all things as the chief good to thy soul , thou art under the influence of this Grace and Mercy : but when thou doest depart from him , and makest other things to be thy Cheef good , thou goest from under his protection , and from his good and mercy . Secondly : God is slighted and contemn'd in this , When thou choosest rather to make the earth to be thy God than the infinit blessed first-being of all things ; As a man that doth dispise his wife , and it were abominable sin , if he should choose to go to a Queen though the most beautifullest woman in the world , and forsake his wife ; but to leave a Queen , or Empress that were the beautifullest woman upon the earth , and to have the heart cleave to a base dunghil-raker , were not this a great contempt to the Queen that were so beautiful ? Yet so it is when thou doest forsake the blessed eternal God as thy chief good , and choosest the things of the earth : for the truth is , the earth is the fink of all the creatures of Gods making , and for thee to leave the most blessed and Eternal One , and to make that thy god it must needs be a very vile and abominable thing ; and therefore the Prophet Jeremiah in speaking of this Idolatry , he cals the Heavens and the Earth to be amazed at it . Jeremiah , 2. 12. Be astonished O ye Heavens at this , and be horrible afraid , be ye very desolate saith the Lord , Why ? what 's the matter ? For my people have committed two evils , They have forsaken me the fountain of living waters , and hewed them out Cisterns , broken Cisterns that can hold no water . So 't is here ; thou forsakest the fountain of living waters , the blessed God , and thy heart cleaves to the dust , and seekest thy contentment and happinesse in cisterns that can hold no water ; let the Heavens be astonished at this horrible wickedness . The Third EVIL . Thirdly , Earthly-mindedness it's enmity against God. Thou wouldst be loth to be found an enemy against God ; certainly it 's a truth , and it will be found another day , That an earthly-minded man , or woman is an enemy to God : yea the Scripture makes it to be enmity in the very Abstract , James , 4. 4. Know ye not that the love of the world is enmity to God ? Observe this , for there 's very much in it , if God would be pleased to make us to lay it to heart , you will find it by experience , that earthly-mindednesse doth make men to be enemies to that that is spiritually good , therefore well might the holy-Ghost say , 't is enmity to God , for whatsoever is enmity to any thing that is spiritually good , it is enmity to God ; so much as my heart , or any of your hearts are against any thing that is spiritual , so much mine or any of your hearts are enemies to God. Now here in the very Text , these earthly-minded men are made enemies to the Crosse of Christ : that is , enemies to the spiritual preaching of Christ , and holding forth Christ : Indeed , If they would have mixt Christ and Circumcision together , then they would have been content with it ; but now this spiritual way of preaching Christ , and being justified by faith alone , and Christian Religion in the purity of it , was that that was not sutable to their carnal hearts , and therefore they were enemies to it . Oh! earthly-mindednesse doth make us enemies to spiritual things ; where have you greater enemies unto the things of God , unto spiritual things , unto the Ministry of the word ( as we had occasion to hint ) and to the work of Gods grace upon the hearts of men and women , no greater enemies unto these things than earthly minded men , men that savour the things of the earth , that can go up and down and care not if they can but load themselves with thick clay , grow rich in the world and fare deliciously every day with Dives , make provision for the flesh to fulfill the lusts thereof , there is an antipathy in their spirits against Jesus Christ and al goodnesse . The Fourth EVILL . Then Fourthly ; There is scarce any disposition more opposite , more contrary to the work of grace , to the work of godlinesse in a mans own heart than earthly-mindednesse , 't is so exceeding crosse to the nature of grace , that it may as well put men or women to be at a stand , and put them upon examination whether there be any grace or no in their hearts if earthly-mindednesse prevail , as almost any other thing ; if God should suffer your corruptions to prevail over you , so as you should break forth into some outward notorious sins , then it may be you would begin to think , can this stand with grace ? and how can that stand with such workings as I have had before ? have not I cause to fear that I am but an Hypocrite , a rotten professor ? But now , this earthly-mindednesse hath as much opposition to the nature of grace , and the power of godlinesse in the heart as almost any sin that you can name . It is so quite contrary to the very beginning of the work of grace , not contrary to the degrees only , but to the very begining . The main work of God at the very first , in working grace in the soul , is to disingage the soul from the creature , it is to take it off from the Earth , and from all creatures here below : for naturally 't is true , That as we are of the earth , so we are earthly , and have our spirits ingaged to the things of this earth ; but then comes the work of grace upon the soul , and takes it off , and discharges the heart from the earth : and therefore you find that Christ laies in this as the first lesson , That he that will be my Disciple , must deny himself , and take up his Cross and follow me : as if he should say , never think of being a Christian except you will deny your selves . Self : what 's that ? all natural contentment , natural-self , and sinful-self , to be emptied wholly of your selves , and creature-comforts , and contentments , and take up my Cross , to be willing to suffer any thing in regard of earthly comforts , to be willing to lay down all at my feet , and to give up your interest in all , and to take up my Cross ; this is the very first beginning of Christs bringing Disciples to himself . Then ( saith the soul ) let me have my sin pardoned , and farewel earth , it 's Heaven , Holiness , renewing of the Image of God , communion , and union with God , and living to the eternal praise of his Name in Christ that my heart is upon ; I say , this in the beginning of Gods working the heart to himself . The work of Grace when it is first wrought , it hath the name of Vocation : Calling , what is it for a man to be called ? give diligence to make your calling & election sure : To be called , is this , and whereas before thou wert altogether digging and dolving in the earth , and seeking for thy happiness in the world , now it pleases God to make thee to hear a voice behind thee , calling thee , and telling thee , O poor soul , thy happiness is not here , there are other things in which thy chief good consists , thou art made for higher and better things than these , God hath nobler thoughts about man-kind than meerly to let him have a few contentments here in the earth , Oh soul ! come away and look after higher things ; here 's the first work of grace : and the soul answers unto this call of God and saith , Lord , I come , and so gives up it's self to God to dispose of it , and this is in the beginning of the work of Grace : Now , how contrary is earthly-mindednesse to the work of God in bringing grace into the heart ? Conceive it in these three things . 1. The very work of conversion , it is set out in Scripture by Gods calling the soul out of the world , Whom he hath predestinated ; him he hath called . When God effectually begins to work upon the heart of a sinner , he does cause a voice to be heard in the soul , Oh soul , thou hast been busying thy self about many things , but there is one thing necesseary , Oh come out of that way of thine that thou art in , thou canst never be happy else , thou wilt be undone in it ; the Lord calls the soul out of the world ; and that ( I say ) is the very work of conversion , the souls answearing to Gods call : Now for one stil to be earthly , and to have a heart cleaving to these things , surely such a one is not as yet effectually called out of the world . 2. And then from thence follows , upon the souls answer to this call ; the Lord difingages the heart from all creature-comforts , and teacheth , the first lesson to deny himself , and to take up Christs Crosse : now what 's more opposite to self-denial and the taking up of the Crosse of Christ than earthly-mindednesse ? the text saith here , They are enemies to the Cross of Christ . And then a third thing in conversion it is , The resigning up of the soul to God as the chief good ; the soul upon the call of God , it learns the lesson of Self-denial , and taking up the Crosse , and so being disingaged from the creature , now it resigns up it self to God as an infinite soul satisfying good for ever : now you cannot but in the naming of this see how opposite earthly-mindednesse is to it . And then for the work of grace upon the heart , after the heart is converted and turned to God. First , Grace brings a new light into the soul : A Spiritual and Divine light is set up in the soul upon the conversion of a sinner to God ; but now , the earth you know , it 's the dark part of the world , and earthly mindednesse it causeth darknesse to be upon the spirit , as the interposition of the earth between us & the Sun , it doth hinder the sight of the Sun from us ; And so the interposition that there is of earthlinesse in the soul of man between God and it , doth hinder the sight of God from the soul ; there is a Divine light set up in the soul , and when as God works grace that doth discover things of a higher and more excellent and glorious nature , than those things were that before the heart did so much cleave unto . In the second place : the Scirpture sets forth the work of grace by the New creature . In the soul all things are made new , old things are Past , he that is in Crhist is a new creature : Now earthly-mindednesse is opposite to the new creation in the soul , it 's the old man that is of the earth , the first man is of the earth earthly ; and so it is apparant that thou art still only in the stock of the first man , of the earth earthly who art an earthly-minded man. But the second man is , the Lord from Heaven : But now , thou that art an earthly-minded man or woman art yet but a child of Adam , of the first man , and so art of the earth earthly , this is opposite to grace , grace works a new creation in the soul . 3. And grace is of an Elevating nature , raises the heart above its self , and above the creature , yea , above the world , in some respect above Angels themselves , above Principalities and Powers , above all created things , grace is of a raising nature ; but an earthly-minded man sinks down to low and base things . And grace ( fourthly ) is of an Enlarging nature ; it enlarges the heart , so that it cannot be satisfied with any earthly thing , though God should give the whole world to a heart that hath grace , this would not satisfie that heart , why ? because it is so Enlarged by the work of grace , the work of grace it is the Divine nature , the Image of God in the soul , and therefore works the soul like to God : and it 's said of God in the 40. of Isa . that all the nations of the earth are to him , but as the drop of the bucket , and as the smal dust in the ballance . Now grace makes the soul to be like God , to accout all the things of the earth to be as the drop of a bucket , and the dust of the ballance , to be nothing , less than nothing . 5. And then , Grace sanctifies the soul : Now what is it to sanctifie , but to take off from all common uses , and to dedicate to God as the highest act of all things ? And therefore , the Greek word that is for Holy , it is taken from a participle Premitive , and a word that signifies the Earth , as much as to say , Not Earthly , and a holy one in the Greek language is not an earthly one , according to the usual etimology given of it . Now Grace it makes the soul holy , it sanctifies the soul , it sets apart the soul for God , and dedicates and consecrates the soul to God : and therfore you see that it is opposite to the work of God in bringing Grace into the soul , and to the work of grace , and the power of godliness in the soul of man : This is the great Evil of Earthly mindedness . The Fifth Evil. But Fifthly : For the discovery of the great Evil that there is in Earthly-mindedness : It puts men upon very great Temptations ; and for that we need no other Scripture than that in the 1 of Tim. 6. 9. saith the Apostle there , But they that will be rich , fall into temptation , and a snare . Mark , that is , Those that have set their hearts so much upon the things of the earth , as they are resolved they must have them whatsoever comes of it : Observe the phrase ; They that wil be rich , they apprehend a necessity of the things of the earth , they do not only wish and desire , Oh! that we had riches , and had these things of the earth , but they resolve they must have them upon any terms : Wel , If the heart go on in obedience to God in the duties of its calling , and if God send in riches and an estate , it doth thankfully accept it from God ; these do not meet with such temptations and a snare as the Apostle here speaks of ; but when the heart is set upon it , that it needs must have an estate whatsoever comes on it ; now they that will be so , they ( saith the Apostle ) fall into temptations and a snare . There 's dangerous temptations in following after the things of the earth , and there is a snare in them that you do not think of , for you think only of the bravery of the things of the earth , how sumptuously you should live , and how fine you should be , in your house , and cloaths , and what table you may keep , you only think of these things that may give the flesh contentment ; but you do not think of the temptation , and the snare that is in them ; and those whose hearts are set upon these things , they fall into the snare , nay , temptation ; those that are earthly-minded , have great temptations , to shift up and down , to strain their consciences for the things of the earth ; for so it is , that while we live in this world God hath made the things of the earth to be as thorns , and so they are compared in Scripture , and it 's hard for one to meddle with thorns without pricking his fingers ; they are as briars , & its hard for the sheep ro get among them but she wil lose some of her wool : and so it 's hard for the heart to be busie about the things of the earth , but it will be prickt and lose some of its fleece , in will fall into temptation and a snare , and be catch'd : Oh! how many men and women that have enlightened consciences , & they think sometimes that they would not for all the world do any thing against their consciences , though they might gain all the glory and riches under Heaven : Well , but yet their hearts being earthly , when it comes to some particular , how ready are they ? at least , to strain conscience , and not to attend to the voice of conscience , and are willing that conscience should have its mouth stop'd for the time : Indeed , If their consciences did plainly tell them , that this thing is absolutely sin against God , perhaps they would not do it , but that were not the snare , for t is no snare when I see the danger before me , here 's a deep pit , and if I step a step further I fall into it , this is no snare . But now , there are some that are not catch'd so , by a pit that 's open ; but the Devil doth lay upon the pit ( it may ) some green grass , so that they shall not perceive , or very hardly perceive the danger ; thus such as have earthly hearts they fall into a snare and temptation , they are put upon straining of conscience , and wringing it as much as may be , and many shifts that they are put too , Oh! a man when once he is got into an earthly business he knows not how in the world to bear it if he be crost in it , It may be I have gone thus far , and I have very great hopes that I shall succeed in it , only there is one stop , now for him to think that for this one stop I am like to lose all , Oh it goes to his heart : Oh but now , if you would but strain conscience a little you may get over it presently ; an earthly-man will strain hard but he will get over it ; whereas now , were the heart taken off from the earth , though such a man had gone on never so far in a business , if there comes a stop in a matter of conscience , yea , if it were but a doubt that such a thing were sin ; it 's enough to stop him , a meer doubt lest he should sin would be enough for to make him say , let the business fall if it will , there may be a snare in this , and I see some cause to doubt : now if the heart were spiritual it would be taken off ; but an earthly mind will go through very many dreadful things and doth not much trouble himself , and so doth insnare himself exceedingly , that he may get an estate , or preserve it when once he hath got it : That 's the fifth thing . The Sixth Evil. The Sixth thing wherein the danger of earthly-mindednes consists is this : That 't is one of the greatest hinderances in the world to profiting by the Ministry of the Word . Oh! many of you cannot but be convinc'd in your consciences that you have not profited by the Word , and sometimes you will complain of the want of profiting under the means , Oh that you had but hearts to look into the cause of it , from whence it is that you profit so little : It will appear to come from your earthly-mindedness , you bring a heart full of the world , full of drosse with you , no marvel though you do not see those spiritual and heavenly things that are in the Word , when as there is so much drosse in your eyes ; you know travellors in the summer time , travelling in the midst of dust and in company , they have not that freedome of their eyes to see things as at another time : Oh! many men com to the word with their thik clay , & a great deal of filth that doth clam up their very eyes , and dead their hearts in the hearing of the Word ; you know what Christ said to Martha , when Mary was sitting at Christs feet , and hearing his word , but Martha was cumbred with many things ; so 't is many times with those that come to hear the Word , though they are in the presence of Christ , and have the sound of the Word in their ears , yet their hearts are cumbred about many things , there 's a great noise in their hearts , they are busied in the world even while they are hearing of the Word , as you find it in the 33. of Ezek. 31. ver . there is an notable discription , I fear it may be of many of you : And they come unto thee ( saith the Lord to the Prophet ) as the people cometh , and they sit before thee as my people , and they hear thy words ; but they will not do them , for with their mouth they shew much love , but their heart goeth after thir Covetousness : They sit befor thee as my people , and they hear thy words , ( mark ) and they shew much love with their mouth ; they will commend the Sermon ; it may be they will say , He is an excellent Preacher , it 's a very good Sermon that we heard this day ; they wil shew love with their mouth ; but yet their hearts go after their covetousnesse for all that ; they heard a man speak fine things , and brought excellent expressions for to set forth his matter that he had in hand ; but yet their hearts are after the things of the earth , and after their Covetousness , they had carnal , earthly , drossie hearts , and hence it was , that there was no good came unto them by the Ministry of the Word : And that famous place which we have for this , which shews it cleerly in the 13. of Matt. 22. ver . you know the several sorts of ground that had the seed of the Word sown into them , but there was but one of them that was good and faithfull , and among others there was the thorny ground ; He also that received seed among the thorns , is he that heareth the word , and the care of this world , and the deceitfulnesse of riches choaks the Word and it becometh unfruitful . I beseech you observe it , these that our Saviour speaks of here in this parable that get no benefit by the Word are not men that live lewdly , your drunkards , swearers and whoremasters , but those that have earthly hearts ; it 's said , the deceitfulness of riches ; the things of the earth do not hinder in an open way , for thousands of men that have earthly hearts , they do not know that they have earthly hearts , no , it is the deceitfulnesse of riches , and it choaks the Word , it may be just when they are in hearing of the Word it doth affect them , Oh they think it 's sweet , and they will remember it , but the deceitfulnesse of riches , and the cares of this world choaks the word , when they come , they have businesses about the world , and their houses , and gardens , and comings in , and full tables , and all the delights that they have in the world , comes and possesses the heart that the word is choakt , it cannot get down into the soul to sink in there , and so to prevail in the soul to bring forth fruit , Oh the word is choakt ; Oh many of you come here three times on the Lords day , and have precious seed sown all those times , and yet , Oh! how it is choakt through the cares of this world , and through the deceitfulnesse of the things of this world ! You bring with you , and keep with you , and carry along with you earthly minds , and hence it is that the Word prevails not with your hearts : Oh! what do you loose through this earthlinesse ? you lose the fruit of the Word that should save your souls ; a spiritual heart having received some one truth into it , afterwards blesses God for it , and would not for ten thousand worlds but he had had that truth preached unto his heart at such a time , Oh he hath cause to blesse God for such a morning , for such a day that he hath had such a goodly pearl of great price presented to him , and taking root in his heart , ( I say ) it 's more than if God had given them thousands of worlds to possess . But now , many of you , having your thoughts and hearts about some petty thing of this world , all those blessed Truths , that you hear from time to time , that the very Angels desire to pry into , they are all choak'd and come to be unfruitful . What was the reason when the young man came to Christ , to know what he should do to the Eternal life that he got no good ? the Text saith , That he had great possessions . A man ( no question ) may be a rich man , and yet a godly man , a holy man : but when the heart is in the estate , mixed with the earth , Oh! this it was that hindred the young man from imbracing of Jesus Christ even when he came to him . Young men for the most part are rather guilty of fleshlinesse , than seeking after the riches of the world ; yet sometimes it hath been the bain of some young men , at their first setting up ; they were very forward when they were servants , Oh! how precious was the Word unto them , but when they were got into the world , and found the sweetness of it coming in , Oh then the Word hath been choak'd to them ; and they have lost the savour they had in the Word , they have lost the relish of the Word , it is not now sweet to them as formerly it hath been , Oh many examples there hath been this way : That 's the great evil of Earthly-mindednesse , that it doth hinder the great benefit of the Word , and there is much evill in this ; If you had hearts to receive what is delivered your hearts would tremble at the thought of this , Oh Lord , what shall I be hindred from profiting by this word ? 't is the great blessing of God to the world , it 's that that must save my soul , there 's more worth in it than ten thousand worlds , whatsoever should hinder my profiting by thy Word I had need take heed of it ; take heed of earthly-mindednesse , many of your consciences cannot but tell you this , sometimes any businesse will keep an earthly-minded man from coming to the Word , and when he doth come there is earth in his heart and ears that keeps him from attending upon the Word : and when thy thoughts are about earthly things in the hearing of a Sermon , it may be there is some truth passes by thy soul that might have sav'd thee eternally , and thou hast lost that opportunity which perhaps thou shalt never have again . The Seventh Evil , opened in Six Particulars . Further , In the seventh place , Earthly-mindedness , it causes many foolish lusts in the heart , that 's a great evil ; and for that you have the same Scripture that was before , for the temptations and snare , 1 Tim. 6. 9. But they that will be rich fall into temptation and a snare , and into many foolish and hurtfull lusts : lusts that are very foolish and simple . 1. As for instance ; It causes men to follow after things that are very vile and mean , it causes men to bestow the strength of their immortal souls about things that have no worth at all in them : that 's a foolish lust , to bestow the strength of an immortal soul about vanities : If you should see men that are of excellent parts for to spend their time about trifles and toyes , as about catching of flies , and following of feathers , you would say , surely they begin to be besotted : so for the soul of man , that is capable of such excellency as it is , of communion with God , with the Father , Son and holy Ghost , for such a soul to have the strength of it spent about such poor trifling things that cannot profit in the evil day , Oh this is a foolish lust . Secondly , Foolish lusts , for earthly-mindedness , causes thee to be a servant to thy servants : you would account that man a fool that should be a servant to his servants : So God hath made the things of the earth to be a servant to thee , and yet thou wilt come and put thy neck under thy servants yoke , and art a servant to thy servant : yea , were it not a great deal of folly for a man to expect all his honour and respect to come from his servant rather than from any excellency in himself ; as thus , Suppose a man were travelling , & indeed there is respect given to him , but it 's for his servants sake rather than his own ; If he should come to know this , this he would account a great dishonor to himself : But an earthly heart ( I say ) puts himself into such a condition , as indeed he makes it to be his greatest honour to have honour from his estate and riches : So that men do not respect rich men for any worth that there is in themselves , or for any excellency of their own , but only for their riches , as much as to say , a man is not respected for himself but for his servant . Take some men that have had estates , but now they are deprived of them , and are become as poor as any Almes-men or Beggars amongst us ; who doth regard them then ? But now , let a man have grace and holinesse , if he were turned out of all and made as poor as Job , yet he were one that the Angels of Heaven would look upon with honour , and would glory in attending upon him ; this is the difference between the carnal earthly heart , and the spiritual heart . It 's a foolish lust to make himself to be a servant to his servant . 3. It brings into foolish lusts , For a man might have as much ( it may be ) more of the earth if he did not mind it so much as he doth . Now for a man to mind the earth and to indanger himself in the minding of it , when as he might have it as well without so much minding , surely , this is a foolish thing : For a man to bestow a great deal of labour about a thing when as he might have it with lesse labour , he is a fool surely . Certainly if you be such as belongs to God , especially you may rather expect God to bless you if you kept your hearts more spiritual , you might expect that God would grant to you more of the good things of this world if you were lesse earthly-minded than you are , and it 's your earthly-mindednesse that makes God cut you short of these things ; I am verily perswaded there are many men that have ill successe in their earthly affairs , and it 's a fruit of Gods displeasure upon them because their hearts are so much upon worldly businesses , did you go on in your imployment in obedience to God , and commit it to God for successe , you might be crowned with more successe than you have been : now what a foolish thing is this ? 4. Yea further : It 's a great deal of folly , for any of you to go and buy a thing and to pay a greater price for it than it 's worth : If you send a servant to buy you commodities , and when he comes home you ask him what it cost , and he tells you it cost such a price which is ten times more than it's worth , you will say , Thus it is to send a fool to Market : so an earthly - minded man manifests himself to God , and his Angels and all the Saints to be a fool , for why ? thou bestowest that upon this world , that is a thousand times more worth than the things of the world , for thou bestowest that upon the world that might bring thee to heaven ; I may say to an earthly-minded man , those thoughts , and cares , and affections , and endeavours that thou doest spend upon the things of the world , If they had been spent about the things of God might have sav'd thy soul to all eternity , thou mightest have got Christ and Heaven , and Eternity , the Lord would have gone along with thee ; and thou maiest come hereafter to see it at the great day when all things shall be opened before men and Angels : had I but spent those thoughts and cares , and endeavours , about understanding the waies and things of God and eternal life , my soul might have bin sav'd for ever : Not that our works wil do it , but that God would have gone along together with you in such waies as those are ; now for you to spend thoughts and cares about that that perhaps you shall not have , for many men and women spend their souls about the things of the world and never have them , this is a sad thing ; Oh! wil not this be folly ? will not you curse your selves hereafter for your folly ? Oh that I should spend my self and be spent about that that I have not got neither , and I must be damn'd for that , whereas had I spent time about things that concern'd my soul and eternal life it would have been more like that I should have gotten those things ; for God doth not fail men so in spiritual things as he doth in earthly things , a man may be as diligent as it 's possible for any man to be in business of the earth , and yet he may miscarry ; but give me any man or woman that ever was diligent in seeking the things of God and eternal life that ever did miscarry ; I verily beleeve at the day of Judgment there will not be one man found , that shall be able to say , Lord , I did improve what talents thou didest give me to the uttermost to save my soul , but Lord , because I was not able to do any more , without thy grace , thou didest deny thy grace to me , and therefore now I must be damn'd : I beleeve there will not be any soul that will be able to say so ; but in the matters of the world men do say so , that they have done what they could , nad labour'd and toyl'd , and yet for all that they miscarry . Oh what a foolish thing is this then , for thee to toyl and labour about that which is so uncertain : for were it not a foolish thing for a man to bestow all his estate about buying of pibble stones , and that that will afford him no kind of benefit at all : This folly is in the heart of man : I 'le but put this care to you , If two of you should go to the Indies , where precious stones are , and one should purchase a lading of precious stones and other rich commodities , and the other that carried as much money with him , he laies out all his money about baubles and trifles , and they both come home laden , Both went out with the same stock , both come home laden , and one comes home with precious stones that makes him rich , and his posterity to be great men ; the other brings home nothing but a company of pibble stones which makes him scorn'd and jeer'd at by all his Neighbours ; Oh! how would he be ready to tear his flesh for his folly in this kind : This will be the difference between men and women at the day of Judgment , for the truth is , what is this world but a sea-fare ? we are here sailing in this world , and here we have the market of pearls , or else of that hath no worth at all in it : when you live in the times of the Gospel I say there is a market for pearls , for those things that may enrich you to all eternity ; now there 's one man , he bestows the strength of his thoughts and heart about those things that he shall be blessing of God in the highest heavens to all eternity for , and the other man bestows his thoughts and heart but upon the things of the earth , and lades himself with thick clay ( as the Scripture phrase is ; ) and now at the day of Judgment when it shall appear , here 's a man or woman that shall be to all eternity blessed , that shall joyn with Angels and Saints in the highest heavens to magnifie the free grace of God in Christ : and here 's another had that he bestowed but his thoughts , and heart about the same things he might have been so blessed for ever , but he minding the things of the earth is a cursed fool , and is the scorn and contempt of men and Angels to all eternity ; earthly-mindednesse brings men into foolish lusts ( the Scipture speaks : ) Oh! though men of earthly minds think themselves the only blessed men , I applaud my self at home , let men talk what they will ; but the holy Ghost saith , that those Iusts that are caused by earthly-mindednesse are foolish lusts . Fifthly , That 's folly for a man to do that that he must undo again . Now especially those earthly-minded men that have this earthlinesse so to prevail with them as to get any thing of the earth by false waies ; they must certainly undo all they have done : you have got so much of the earth in some cunning cheating way , and you blesse your selves that you have found out such a mystery of iniquity ; this is a foolish lust : Foolish , Why ? it must be done again , either you must be eternally damn'd , or else you must restore as Zacheus did if you be able , though it be to the impoverishing of your selves , yet it must out again , all the sorrow and repentance that can be will not be sufficient , thou canst not be pardoned upon all thy sorrow and repentance if thou dost not restore if thou beest able , what thou hast ill gotten ; I do not know that there was ever any Minister of the Gospel upon the face of the earth but held this , that it was of absolute necessity to salvation to restore , and this one reason cannot but satisfie any mans conscience , That a man cannot truly repent of a sin , and yet wilfully to continue in it . Now except you do restore , you do wilfully continue in it ; for why ? you do not only wrong the man the first hour , but so long as you keep any thing that is his you do wrong him : and if you be able to restore and do not , because you are loth to part with so much mony , or so many goods , you do wilfully continue in the sin : now , no man or woman can truly repent of a sin and yet wilfully persist in that sin : what a foolish lust is this , for a man or woman to go and get the things of this world in such a way as he must undo all again though it be to his shame ; Oh! consider what a folly it is . You deceitful servants , that spend away that upon your lusts , that you cheat and cosen your master of ; afterwards when you come to set up for your selves , you must restore what you have purloind , and it may be a great part of your estate must be repaid in way of restitution , it must be done , there 's no gain-saying of it ; and therefore what a foolish lust it is , to be set upon the things of the earth so as to get them in an earthly way . 6. And then foolish , ( observe this one note ) By Earthly-mindednesse , they do lose the comfort of earthly things before they have them . I make it out thus , A man or woman that hath carking thoughts about the things of the earth , and it may be by their inordinate thoughts , and cares , and affections after some earthly things , they contract much guiltinesse upon their own spirits , yet after this perhaps God doth give them that earthly thing ; now when they have got it , if they have any light in their consciences , their convinced consciences will then reflect thus upon them , I have got this indeed , Oh! but have I it with the blessing of God ? I have it in my costody , but I got it dearly , it cost me such thoughts and cares , and affections before I had it , and now I have it , I cannot say it comes out of Gods love , I rather fear that God hath given it me in his wrath because I got it in such a way ; now all the comfort is gone and lost , whereas had it come in the way of God , and hadst thou given up thy self to God , and then providence had brought such a comfort to thee , thou mightest have enjoyed much of God in it , & bless'd God for it , the Lord hath bless'd me in my trading , Oh! I have it from the Love of God. But now , when thy heart was earthly before it came , when it doth come thou hast no comfort in it , the comfort of all is lost before it comes , thou hast spent so much upon it ; as if a man hath got a thing , & after he hath gotten it , he thinks thus , What hath this cost me ; it hath cost me a great deal more than it's worth ; now the comfort of it is vanished . The Eighth Evil. Earthly-mindednesse , It is the root of Apostasie . I 'le give you but one Scripture , & compare it with another : 2 Tim. 4 10. there 's a notable Text , that shews how earthly-mindednesse breeds Apostasie ; 't is the example of Demas , For Demas ( saies the Apostle ) hath forsaken me : what 's the matter ? having loved this present world . It was that that made Demas to be an Apostate ; why ? what was Demas before ? compare this Scripture with that you have in the Epistle to the Colossians , and you shal see what he was before this time : he was a forward Disciple of Paul ; and the Apostle had some good esteem of him , in the last to the Colossians , 14. vers . mark there in that Epistle , where Paul was directed by the holy Ghost , Luke the beloved Physitian and Demas greet you : Paul doth rank Demas here among the famous Professors of Religion ; the Apostle , writing to the Colossians , saith , Demas greets you among the rest . When we send to our friends and say , Such a one commends him to you , we use not to name them except they be entire friends . So it appears , and I find that Interpreters severally do think it was the same Demas , and the word gives us some ground for this ! for in Timothy you find , that he names Luke there too : It seems that Demas and Luke were two great Assossiates : and Paul mentions them together ; when Demas had forsaken him , yet Luke rode with him , and when Paul sends them greeting of Luke that was the beloved Physitian , he sends the greeting of Demas too : But now , one was truly godly , and whatsoever sufferings Paul met withal , one cleaved to him , and would not forsake him : But when Paul begins to suffer , and Demas thought , that there 's no thriving for me , if I should follow this persecuted Apostle ; Demas now would have no more of Paul , he thanks him for his company and fairly departs from him : He hath forsaken me : and what 's the root of it ? He had imbraced this present world . And that 's another note , that though he was a forward Proffessor , yet the heart of Paul was not so much for him , for saith he , Luke the Beloved Phisitian and Demas great you ; He doth not say , the Beloved Demas ; it 's true , Demas was a forward Proffessor , and did seem to wear a cloak of Religion ; yet Paul was directed by the holy-Ghost only to speak of him as a Proffessor ; but in that the holy-Ghost directs him to speek of two together that were two companions , and gives one an Epethite , Beloved , and the other only his name . By this we may gather , that those that have discerning spirits , may shew some kind of sign in those that are earthly , at least to darken their esteem of them , and to make them somwhat jealous of them : as now , ther 's two men , and both very forward , and two companions together ; yet those that are godly , old Disciples can savour one more than the other ; Indeed they are both Proffessors , and both have excellant parts and gifts , and yet there 's more spiritualness , and greater experiences in one than in the other , so it appears there was in Luke rather than in Demas , and indeed , your earthly-minded men , afterwards prove to be Apostates , usually before their grand Apostasy do manifest some deadnesse and waywardness of spirit to that that 's good . yea , their spirits before discover themselves to be earthly spirits , they smell of the earth . As a man before he dies , his breath will smell very earthly ; you will say : Oh! such a one cannot live , his breath is so earthly ; so it is with those that are very great proffessors of Religion ; that those that have intimate acquaintance with them before they do Apostatise they smell their breath to be earthly in their duties , in their conferences : Oh take heed of earthly-mindedness , least it be the root of Apostasie ; This may be written upon many an Apostates grave , This was an earthly minded man or woman in the midest of their profession . And hence it is that they fell off from the truth in times of danger , when they were brought to the tryal , they were base back sliders from God and his truth . The Ninth Evil. Earthly-mindednesse doth wonderfully dead the heart in prayer . It sinks the spirits of men , and straightens them in spiritual duties ; yea , and indeed , doth defile every duty of Religion ; in the 119. Psal . 37. ver . David ( you shall find ) paryes there to God , That he will turn away his eyes from beholding vanity , and that he would quicken him in his law . Certainly by the vanity that he speaks of there , he means the things of the world , and by his eyes he understands the eyes of his mind , chiefly the working of the thoughts of his heart after earthly things ; for if you will cast your eyes but to the 36. verse , faith he there , Incline my heart to thy testimonies , and not to covetousness ; Oh Lord , let not my heart be inclined to covetousness : afterwards , Turn away mine eyes from beholding vanity , to the end that my heart may not be inclin'd to covetousness ; Lord , let not my thoughts be busied about such vain things , but quicken me in thy Law : as if he should say , Lord , while my mind is turned to vanity , or my heart to covetousnesse , after the things of this earth , I alwaies find my spirit dull and heavy in any holy duties , I have no quickness at all in my inward man when I come in thy presence , and by experience I find this to be the cause that my heart is so drossie , because my thoughts and mind are set upon earthly things that are but vanity , therefore , Lord let not mine heart be inclin'd to covetousness nor mine eyes looking after vanity , but turn away mine eyes from these things and quicken me in thy Law : If you would have your hearts quicken'd in Gods Law , in the Duties that God sets you about , take heed of your eyes that they look not after vanity , & your hearts that they follow not after covetousnesse ; for an earthly spirit will be a dead spirit , as the element of earth it 's the sluggishest , and deadest element of all ; so earthlinesse in the heart makes the heart sluggish and dead , and listlesse to any holy and spiritual duty : I appeal to your consciences in this , when you have let out your hearts after the things of this earth , and been exercised in the world , in abundance of businesses , when you have come to enjoy communion with God , Oh! how dead have you found your hearts ! a drossie heart must needs be a dead and a straight heart in heavenly exercises : you complain many times of your vain thoughts in performance of holy duties , you cry out of dead spirits then , but there lies the cause , you have given your hearts up so much to the things of the earth at other times , and hence when you should come to have converse with God your hearts are so dead and dull & straight as they are , look at this to be the ground of it ; this is the great root of all , it lies here in your earthly-mindednesse , Oh! how many prayers have been quite spoil'd with an earthly heart ! whereas , such as have had spiritual hearts , have enjoyed blessed communion with God at the Throne of his Grace , and have been sweetly refreshed as a Gyant with wine ; the while thou hast gone with a dead heart , and continued so there , and came away with as dead an heart , without anie quicknesse and life , and this is that that comes by , thy earthly-mindednesse , which is such a remora and pulback to duties . The Tenth Evil. 10. Earthly-mindednesse , is so great an evil wheresoever it prevails , as it were just with God that thy name who art so earthly-minded should be written in the earth . I say , those that are earthly-minded and have this sin prevailing upon their hearts , and are not sensible of it , they have cause to fear least God should write their names in the dust : yea , lest God hath already written their names in the earth ; in the 17. of Jerem. 13. we reade of such an expression , Oh Lord , the hope of Israel , all that forsake thee shall be ashamed , and they they that depart from thee shall be written in the earth : because they have forsaken the Lord the fountain of living waters . And it 's apparant that he speaks of earthly spirits here , for in the 11. verse he saith , As the Partridg sitteth on eggs and hatcheth them not , so he that getteth riches and not by right , shall leave them in the midst of his daies , and at his end shall be a fool : and then he goes on and describes the excellencie of God and his Sanctuarie , A glorious high Throne from the beginning is the place of our Sanctuary , &c. As if he should say , There are a company of foolish vain men that seek after nothing but getting riches and the things of the earth ; But a glorious high Throne from the beginning is the place of our Sanctuary : Oh Lord we see an excellencie in thee and in thine Ordinances , and thy Sanctuary , Oh Lord the hope of Israel in whom there is such excellencie , is there any that do forsake thee who hast so much excellencie in thee , who art the hope of Israel , Oh Lord , just it were that their names should be written in the earth , that they should never come to partake of those good things that there are in thee , the excellent things that there are in thine Ordinances , and in thy Gospel , but Lord , let their names be written in the earth : an earthly spirit ( I say ) may fear least the name of it be written in the earth , lest God write concerning such a man or such a woman , earth shall be their portion , and their mouths shall be fil'd with earth one day , and that 's all the good that they shall have from the Almighty : Oh those who have known God and the things of eternal life they cannot but apprehend this to be a sad and a grievous evil , for their names to be written in the earth . The Eleventh Evil. An Earthly-minded man hath the curse of the Serpent upon him : What was that ? Vpon thy belly shalt thou go , and dust shalt thou eat . Thou hast the curse of the Serpent , thou grove-lest upon the earth ( as it were ) upon thy belly , thy soul cleaves to the ground in a sinful way , and dust thou feedest upon : While the Saints are feeding upon Jesus Christ , upon the very flesh and blood of Christ ; when they are refreshing themselves with the hidden Mannah , Angels bread , corn from Heaven ; thou art satiating thy self with the earth , that 's thy food , and that 's the very curse of the Serpent ; it 's a sign of a serpentine brood of the old Serpent , to be groveling upon the earth and to feed upon it . The Twelfth Evil. Earthly-mindedness is a dishonor to God , and a scandal to Religion . What! shalt thou profess an interest in Christ ? and are there no higher things to be had in God than such base things as thy heart is upon ? What! doest thou hold forth the everlasting Gospel in thy hand to others ; and doest openly professe a nearnesse to God more than others ; and is there no difference between the workings of thy heart and the workings of others after the things of this world ? Oh! how does this darken the excellency of Grace ! if there be any grace at all : it very much clouds it ; as the mixing of earth and drossie stuff with pure mettle , it takes away the excellencie of the pure mettle ; so the mixing of earth with the profession of Religion , blemisheth the beauty and splendor of the profession of Religion : Thou wilt never be the man or woman that is like to convince any by thy Conversation : thou art never likely to be a means to draw any to the love of the waies of godlinesse , because there is so much darknesse and earthlinesse in thy Conversation : Oh will they say , Indeed , he or she makes a great blaze in the world , and talks much of Religion , and of Ordinances , and such things , but as worldly as any , and groveling in the earth as much as any ; people that are standers by wil think that profession is but a meer verbal thing , or a mock-shew , when as they see as much earthlinesse in your conversation as in the conversation of those that are without : you do bring an ill report on the things of God , as the Spies did on the Land of Canaan . Whereas every professor of Religion should endeavour to put a lustre upon Religion , and to make the waies of God to be beautiful , amiable , and glorious in the eyes of all that do behold them : But now , to give a lye to your Gospel-profession by your Earthlyconversation , is a very great scandal to the Name of Christ that is upon you and to his Gospel that you seem to stand up for . Oh! there 's a great evil in this , and a very ill report comes upon the waies of Religion by this means ; many that have had little religion in them , yet have some kind of generousness of spirit , so that they scorn such base sordednesse as some sorts of Professors are given unto . Oh! for shame let not those that have only common gifts of nature , and education outstrip you , that seem to be the followers of Christ ; away with that base , muddy , earthly , saving , pinching disposition , it becomes none but Judas that carried the bag and betraied his Lord and Master for Eighteen shillings and four pence . Let me argue with you , you that have to deal with any friends or neighbors , that you yet are afraid have not the power of godlinesse in them as you desire , but yet you see they have much ingenuity , and generousnesse , and publickness of spirit in them for publick good ; take heed of scandalizing such men , for certainly such men if they could be brought to the love of Religion , to the power & strictness thereof , had they the work of the holy Ghost upon their hearts to humble them for sin , and to shew them the excellencie of Jesus Christ , they would be glorious Instruments in the Church of God and Common-wealth , and therefore it 's a very great evil to scandalize such men as these ; no , you should labor to walk so as they might see a beauty and excellencie in the waies of Religion by your Conversation ; Oh! better , a thousand times better that you be cut short of these things in the world , than that you should scandalize the waies of God , and the profession of the Name and Gospel of Jesus Christ . The Thirteenth Evil. Earthly-mindednesse , it doth exceedingly hinder preparation for death , and it is like to make death to be very grievous and terrible to them when it comes ( that are like the rich fool in the Gospel ) In the 21. of Luke , the 34. verse , ( this I have from the Scripture ) Take heed to your selves ( Christ here speaks to his Disciples ) lest at any time your hedrts be over-charged with surfitting and drunkenness and cares of this life ; ( he puts them together ) It 's very strange you will say that Christ should speak this to his Disciples , to forewarn them of this , we do not think that they were drunkards so as to follow after Taverns and Ale houses , or to reel in the streets ; but by this drunkennesse he means any excesse in the use of the creatures in meat or drink , and professors of Religion may be subject to that , to give up themselves too much to sensual delights and excesse in the use of the creature , but besides that , though many there are that would abhor glutteny and drunkennesse , yet the cares of this life takes up their hearts ; therefore saith Christ , Take heed to your selves lest at any time your hearts he over charged with the cares of this life : why ? what evil would the over-charging of the heart which the cares of this life bring ? mark , ( saith the text ) And so that day come upon you unawares , for as a snare shall it come upon all them that dwell upon the face of the whole earth , watch ye therefore and pray alwaies &c. I may apply this to death : though the Scripture be speaking of Christs coming ; now in the time of death Christ comes particularly , there is a particular day of Judgment at the day of death ; it may likewise be applied to the time of any affliction , and then it may be inlarged thus , and so then the evil of earthly-mindednesse appears in this , that it doth hinder the preparation of the soul for afflictions . Oh! earthly-mindednesse will make thine affliction to be grievous and heavie to thee : an affliction is a very grievous thing to an earthly spirit ; if God comes to take away any comforts of this world , now because thy heart cleaves so close to them there must be a rending of them from thee , and that will put thee to pain ; a man that hath his garments loose , he can easily put them off when he goes to bed at night , but if a man hath a sore upon his body , and his inward garments shall cleave to the sore , If he puls them off then it puts him to a great deal of pain , Oh then he cries out of his pain ! Truly , this earthly-mindednesse comes from distemper of spirit , and the things of the earth they cleave to the hearts of men and women that are earthly , as the inward garment should cleave to a sore on a mans body ; and now when afflictions or death comes to take the things of the earth from them , or them from the things of the earth , Oh it 's painful to them , it 's grievous to them and for one that hath an earthly spirit , a hundred to one if he hath any light of conscience left in him , but his conscience will trouble him in time of sicknesse and then tell him how he hath spent his time and strength of his spirit about the things of of the earth , whereas they should have bin spent about more excellent things , and when he comes to die then his spirit will be troubled , I am now to leave all these things that I have spent my care and thoughts upon and let out my heart about , and what good is it to me now that I shall leave so much more than my neighbor doth , what great content is this to me when I am upon my sick and death bed ? what comfort can I have in all the good things I have enjoyed ? yes , ( it may be ) through the earthlinesse of my spirit , I have enjoyed but little of them , but I have had carking thoughts about them ; But now , death is like to be to me as a Strainer , that strains out the good and leaves the drosse and the dirt behind it . And so all the good of the things of this world is gone , But the guiltinesse that I have contracted upon my spirit with my immoderate care and affections that I have let out upon the world that now is upon my spirit , Oh! death hath been very grievous to worldly spirits . I remember there 's one that liv'd in a place not far from the place that I have formerly liv'd in , a covetous , earthly spirit , when he was to die , cals for his Money , and fals a swearing , Must I leave you now ? ( speaking to his Bags , and hugging of them ) What! must I leave you now ? An earthly man that had spent his spirits and strength upon these things , and indeed let out his heart to them as his portion , and then he sees that he must be stript from all , must bid an eternal fare-wel to all , no more houses , nor lands , nor comming-in , nor money : Oh! death is grievous to such a one . Now , what should be the life of a Christian , but a continual preparation for death ? Many of the Heathens said of Philosophy , that it was but a preparation for death . A special excellency of Christianity consists in this , that it is a Preparative for death ; and therefore you should let out your hearts to the things of this world so , as to be continually thinking of death , that when God cals you to depart from these things , that you may do it with ease , with as much ease as a man when he is going to bed casts off his cloaths that are loose about him ; for so the grave is as a bed to the Saints where they fall asleep when they die , and so they may lay down all things and go to their sleep with ease and peace . A man or woman that can have their consciences tell them , I have been diligent in my calling , but God knows through faithfulnesse to him , rather than l●●e to the world ; and I have kept my heart close to God , and faithful to him , I can bid the world now farewel , as the world hath done with me , so I have done with it ; so long as my time was to work for God , God continued those things that this frail nature of mine had need of , and now my work is done , farewell the the comforts of this world , I expect other kind of comforts that I am now going to : So , such a one that is spiritual may die with comfort ; but those that have their hearts overcharged with the cares of this life , they will have the day of Christ come upon them unawares . The Fourteenth Evil Earthly-mindednesse , is that that will bring destruction at last , it will drown thy soul in perdition ; there 's those two texts for it ; the first is here in this very Scripture wherein my Text is , saith the Apostle here ( speaking of men who mind earthly things . ) Whose end is destruction . They are both joyn'd together , earthly-mindednesse will bring destruction at last : And the forenamed place that for other purposes we have had , in 1 Tim. 6. 9. where the Apostle speaks of bringing them into snares , and foolish lusts : saith he , which drown men in destruction and perdition . Some that are washing themselves in the Thams , go a little way at first , & then venture a little surther & further , & at length they are over head and ears , and there they are drown , d and cannot recover themselves : So it will be with your hearts if you look not to them ; you think you may venture so far to the things of this world , why ? Are they not good , and in themselves lawful ? I get not my estate by wrong , cheating and cousning , and so by degrees your hearts are stoln away from God , and taken with these earthly things , and ye get deeper & deeper into the world , til at length you are plunged over head and ears before you are aware , and you cannot recover your selves ; that man or woman that will give their hearts to the things of this world , and think that they will go no further , but thus and thus far , a hundred to one but when once these things have taken up their hearts they get more and more advantage till they be even drowned in destruction and perdition : A man or woman may be undone by earthlinesse , and be damn'd and perish eternally as well as by adulterie , or drunkenesse , murder , or by any notorious sin , many that are great Professors of Religion , it 's very like that this will be the sin by which they will perish to oll eternity , The earthlinesse of their minds . Do not please your selves in this , that because you keep from those grosse & notorious sins that others live in therefore you hope to be sav'd , your earthlinesse may damn you as well as any thing else : As upon dunghils you cast not only filthy carrion , and such nastie stuff , but your dust , that is swept out of your houses , I may compare Hell which is the place where God casts those damned out of his presence , it is ( as it were ) the common dunghil upon which filthy creatures are cast ; now upon that dunghil there are not only carions , and filthy blasphemers , and whoremasters , and theeves , those are as it were the dead dogs carion : but likewise there will be dust cast upon that dunghil , and scrapings that are from your houses will be cast upon the dunghil of Hell from the presence of God ; and therefore satisfie not your selves in this , that you do not live in such filthy abominable lusts as others do , but if you have foul earthie hearts you may be cast upon the dunghill as well as those that have liv'd most notoriously wicked ; and therefore take heed of earthly-mindednesse . You will say , By all these particulars that you have discovered to us , there is a great deal of evil and danger in earthly mindednesse . Well , the Lord keep us from earthly-mindednesse : But you will say , We hope that we are not those earthly-minded men that are here spoken to though we do follow our businesses and callings : we must mind what God sets us about , But we hope we are not of these earthly-minded men that are spoken of here in this Scripture . Now besides what we spake too in the opening what it was , that might shew as in a glasse the hearts of men and women : I shall inlarge my Meditations on this subject , by opening some few Convincements , further to convince men and women that there is a great deal of earthly-mindednesse in them . And for preparation I will lay down this . First . That a man or woman may be earthly minded , and yet little think of it themselves , not know that they are so : Yea , and it may be even perisheternally through their earthly-mindednesse , and not know of it themselves . Six things may be wrought in a man , and yet Earthly minded . 1. A man may have his judgment convinc'd that there is a vanity in all things in this world , and yet be an earthly-minded man for all this : many think they are not earthly-minded , why ? Because they are convinc'd that all these things are vanity ; come and speak to them about the things of this world , and they will acknowledg there 's a vanity in all these things , that they are vanity of vanities , al is vanity . 2. A man may have some kind of contentment in his estate , and yet have an earthly mind ; at the 33. of Gen. 9. verse , Esau that was one of the earth , yet he said he had enough , yet certainly one of an earthly spirit , and his portion was in the earth : how many of you come so far as Esau did ? to say for your estates , you have enough : Oh 't is a shame for those that are professors of Religion , and would seem to be of the seed of Jacob , and yet they can never say they have enough , when as an Esau can say , he hath enough : I have enough my brother . 3 Men and women may speak very great words about the vanity of all the things of this world : When you come to discourse , you may ( I say ) discourse much about them , and yet have a very earthly spirit . 4. A man may be free from getting any thing of this world by false waies , by deceit , by injustice , &c. and yet be earthly for all that . 5. Through some predominate lust some other way , A man may seem to despise some earthly thing : As manie men that have a lust of Ambition , will seem to despise money ; that hath a lust to shew themselves to be generous ; and those that have a lust of sensualitie will seem to despise the things of the world ? manie a man through one lust will seem as if he would hate the other , though the truth is , he doth not hate it as a sin , but for the practice of it his heart is against it , not ( I say ) from the dislike of it as a sin against God , but because it is opposite to some other lust that he hath ; as your Prodigals , your Young Spendthrifts , they will speak against covetousness as if they hated that sin , whereas the truth is , no wicked man hates any sin any further than one sin crosses another , so much he may hate it but not as a sin , in the 13. of Isa . 17. Behold ( saith the text ) I will stir up the Medes against them , which shall not regard silver , and as for gold they shall not delight in it : the Medes they were Heathen wicked people that had no grace in them at all , and yet ( the text saith ) they shall not regard silver , and for gold they shall not delight in it ; some men they think it i● through the work of grace , and because they find that they are above that base covetousness that they see in other men , they do not regard silver and gold , and to be getting all for themselves , and they dispise those men that are of such a base covetous way , and upon that they think their condition good because they think they are got above that lust ; but ye see it is no other than that a Mede may get , a Heathen may disregard silver and gold , but how ? it is because his spirit is upon another lust , that 's the ground of it : canst thou say this , ( consider what I am now upon ) you that seem to scorn Covetousnesse and hate such base sordidnesse as you see in some men : can you say , it comes from hence , The Lord hath made me to see the excellent things of the Gospel , the treasures of grace that are fountain'd up in Jesus Christ : the Lord hath made me to know what communion with himself in Jesus Christ doth mean , and since that time I blesse God my heart hath been above all these earthly things , and that 's the ground that makes me look upon all these earthly things as vanity , because the Lord hath discovered unto me those excellent and glorious things that are infinitly above these earthly things : I , that 's somewhat indeed , if you can be above earthlinesse upon this ground , that 's a good argument : therefore examine upon what ground it is that your spirit is against such things , whether it be upon the sight and experience of better things , then it 's right : but certainly men and women may go far in seeming to be above earthly things in respect of the sin of covetousnesse and yet still have earthlie minde ; wherefore to give you convicements , besides things that have been hinted . As how a man doth value himself and value others , is it not because that others , or your selves have much of the things of the earth ? can you value a poor man that is godly above the richest man that is wicked ? and so , can you value your selves for the least work of grace upon your hearts to make you more excellent thā the greatest cōmings-in of your estates ? ( but these things we have hinted ) And then , where lies the chief Joy and chief Sorrow of mens hearts ? what 's that that doth most trouble your hearts ? is it the losse of the light of the face of God , or the losse of an estate , the losse of a voyage , or the commission of a sin ? So , what 's your chief Joy , your profitting by the word , or gaining by your bargains ? you have come to the word , and there somtimes God hath reveal'd some truth to you , and you have profited ; can you go away rejoycing because God hath made you to know his Law , the Lord hath darted some truth into my soul this morning , Oh! I go away rejoycing , and having my heart fil'd with more joy than ever I have had upon any bargain wherein I have got never so much of the world : These be two convincements we hinted not before . Nine CONVINCEMENTS of Earthly-mindedness . 1. Conv. For the further Convincement of an Earthly-minded man , seriously consider this : When a man shall rest upon earthly props , upon worldly helps for the good that he doth expect ; If he can have those things , then his heart seems to be upon the wing , very pleasant ; but there 's nothing else can revive his heart , it 's not a promise that can keep his spirit . Now that that a man or woman most trusts unto , that certainly they make to be their God : for that properly belongs to God to put our trust in Him ; then we make God to be our God , when we roul our selves upon Him. Now to trust in earthly things though it be but for the comforts of your life , you will say , I cannot trust in earthly things to bring me to God ; nay , but to trust in them for the comforts of your life , while you are herein this world ; that 's an Argument of an earthly spirit : for the truth is , the comfort of a mans life consists not in any earthly thing he doth enjoy . Object . You will say , Do not these comfort our lives ? Answ . Yes , so far as God is pleased to let out Himself through them , but if thy heart doth rest upon these for comfort , and doth not look higher than these for comfort , even for thy outward support : certainlie thou hast an earthlie heart . And so , when thou art about any businesse , thou hast some earthlie means to further thee . Obj. You wil say , God would have us take all outward means to help us . Ans . I , but not to trust in any thing ; If riches encrease , set not your hearts upon them : so , if friends encrease , set not your hearts upon them , but trust in the living God , let it be the living God that you rest on even for all outward things in this world . 2. Conv. A Second Convincement , is this : When men make most provision for the things of this world , both for themselves and for their children . Are not these your thoughts ? I do not know what I may want hereafter , and I see many that have lived finely when they have been young , yet afterwards they have lived very miserably , and therefore I must make provision for after-times . Thus for the earth . But now , Do you reason thus for the things of Heaven ? do not I see many that have made a great blaze of Religion , and yet afterwards they have come to nothing , they have gone out in a snuffe as men that God hath forsaken , and they have died in horror of Conscience ; and therfore let me lay up provision now against an evil time , that I may not miscarrie in the matters of my soul so as others have done ; this were a sign your minds were not earthly . And for your children , God hath sent you children , and Oh! how you toile and labour , and your thoughts run in the night , and as soon as you awake in the morning , about what you shall get for their portions , and for an estate for them : Now I appeal to your conscience before God ( the searcher of all hearts ) Have your cares been to provide in a sutable way for their souls , for their spiritual and eternal estates ? No question but it 's lawful for parents to provide in a Providential way for their children , and they that do not are worse than Infidels ; but what is your chief provision for ? are your thoughts more solicitous to provide portions for them , than that they should have instruction in the fear of God , an interest in Christ , than that they should have grace wrought in their hearts ? You are loth to die before you can bring your estate so clear as you may leave it to your children : ! Oh are you not loth die before such time as you see some work of grace wrought in the hearts of your children ? Oh! these would your thoughts be if you were spiritual : Oh! could I discern but some seeds of grace sown before I was disolved I could rejoyce abundantlie . As ti 's repeated of Austen's Mother , that the great thing that she desired to live for , was to see her son Converted ; and God did grant her desire , and then she found her self willing to die . There 's nothing wil make the spiritual heart of a father or mother more willing to depart from this world , than to find grace wrought in their children ; Oh! that I may see before I die my child left under the promise in Covenant with God : I , this were somwhat-like indeed : But those whose cares & thoughts are most for these earthlie things , in providing for themselves and children , that 's a Convincement that their hearts are earthly . 3. Conv. A Third Convincement which is very notable ( and I beseech you all to lay this to heart and consider seriously of it ) for this evill of earthly-mindedness is a very secret and close sin , therefore I am the larger in this point : the convincement is this . That man that can be content with a slight assurance in the matters of Heaven , but for the matters of earth he never thinks himself sure enough , but is very careful to make all things so infallable as there can be no way that he can be decived in , but he may surely build upon what he hath in the things of this earth . This is an argument of an earthly mind , Come to men that are earthly , and discourse with them concerning matters that concern their souls , What assurance have you that you are gone beyond any formal professor , that you are better than the stony or thorny grounds that we reade of in Scripture ? What evidence have you that the saving work of grace is wrought in you ? that you have shot the gulf ? that you are translated out of the kingdom of darknesse into the Kingdom of Jesus Christ ? and that your sins are pardoned , and your souls justified ? that you are at peace with God ? what evidences have you of peace made between God and your souls : This answer would be given : I hope I am converted , I trust in Gods mercy , sure I have grace , I shall be sav'd , God is merciful . But what evidences can you shew ? They know not scarce what belongs to that , nay , you shall have many of them , because they know not what assurance means , therefore they , will think no body can be assured ; we may hope well but we cannot come to be assured of it : No , a heart that is truly gracious and godly would be loth that should be true for a thousand worlds , they would not lose their parts in the blessing of that , if God would make them Kings or Queens of the earth . But thou hast an earthlie drossie heart , and doest not much look after assurance for matters of thy soul and eternal estate , thou wilt venture those matters and put them upon a peradventure ; but when it comes to the matters of the earth there thou wilt make all sure , and go from this Lawyer to another Lawyer to ask council , & to see whether the things are good , and will inrole them ; and if there can be any thing done to make more sure ( if it be any great sum upon which your estates lies ) you will do it . I appeal to you , If you could but hear of any of your neighbors what they had done to make such a thing more certain than you have done ; you would scarce be at rest till you had done so as they have done : is it so in matters of your eternal estate ? do not you hear of many Saints of God that walk comfortably in the midst of all afflictions upon the assurance of Gods love ? you shall have some will be able to say , I , and it 's this Scripture I build upon , and through Gods mercie such and such hath the work of God been upon my soul in revealing himself to me , and such a promise I have suck't abundance of honie from . But now generally , come to people upon their sick beds , all that they say is this , They hope in Gods mercie . But for the ground of their hope , for shewing how God hath been pleased to bring their hearts and the word together , and what real effects there hath been upon their spirits by the word , that they can shew nothing of : thou hast not therefore got that assurance for thy soul and eternal estate as others have got , and yet thou canst go on quietly , Oh! it concerns thee that art so busie in making all sure for thy outward estate , to spend more thoughts and care in the matters of thy soul and eternal estate than ever thou hast done , here 's an earthly-minded man that can be contented with slight assurance for the matters of his soul , and satisfied with no kind of assurance in the matters of the world , but would fain make those things more and more sure continually . 4. Conv. Further , An earthly-minded man may be convinc'd of his earthlinesse in this , He is content with a little degree of Sanctification , but for the matters of the world , still he would fain have more and more . He looks at those that are the most eminent that are in his rank , and he would fain get up as high as they in the things of this life , but in matters of Religion he looks at the lowest Christians , and is content to be as low as they ; take an earthly-minded man that is of such a trade , if there be any of his profession or calling that had as little to begin as he , and thrive better , he would fain get up as high as he , and is troubled that he is not so rich as he is ; thus it is in the world . But now , take them in matters of God , there 's such men that began since you began , and had as little means for the good of their souls as you have had , they are thriven and got beyond you abundantly in the matters of God , and doth this trouble you ? and are your thoughts solicitous about this ? Oh! that I could attain to that degree of grace as such a one hath got , such an one hath a spiritual mind , and full of the joy of the holy Ghost , and full of faith , he is able to depend upon God in the want of all outward comforts , and certainly injoyes much communion with God ; but I am far beneath such and such : do these thoughts trouble you ? it is ordinary for earthly spirits , if they look but at any one that makes profession of Religion that is low in his profession , I did as such a one doth ; and I have as much as they have , and that satisfies them , they look upon the meanest Christans , and are satisfied that they are like them ; but for the matters of the world they look upon the highest , and are not satified except they come and attain to what they attain to : and that 's a fourth evidence . 5. Conv. Then a Fift is this , Earthly-minded men are very wise in matters of the world , but in matters that are spiritual there they are very weak and Simple . You shall have many men , ( which I have wondered at sometimes to see ) that in matters concerning Religion there they are very ignorant , if they do but speak in points of saving knowledge they speak like children , so that one would wonder where their understandings were ; now turn such men to the matters of the world , Oh! how wise are they in their generation , Oh! how subtile , and crafty are they , they can see an objecton there and know how to answer it , they can discern any thing that will let them in their profit , many miles off , and can prevent whereas others cannot ; but now in those things that hinder their souls , they cannot foresee things there , they are wise in their generation , and they have memories for the matters of the world , they can understand things , and remember things , and they can meditate there , but put them to meditate on a point of Religion , they are presently at a stand : Let me appeal to you , do not your consciences tell you , that in the matter , of the world when you are walking from hence to London , you can run in your thoughts upon one business all the way that you walk , you can plot this , and contrive the other way , and foresee this and the other objection , and answer it thus in your own thoughts ; but I do but put this to you , when you walk over the fields , settle but upon one meditation concerning Christ , and see whether you are able to draw out that meditation the while you walk over one field , whereas you can spin out an earthly meditation if it were divers miles ; when you awake in the night season presently your thoughts are upon the things of the world , and you can draw them out , and work there understandingly ; but now in the things of God , Oh! how barren , and simple , and weak are you there ! there 's scarce any one can over-reach you in the things of the world , but in the matters of Religion you are over-reach't presently , every slight temptation overcomes you there . 6. Conv. And besides , you may know it by the discourse and words of men ; 1. John , 4. 5. They are of the world ; therefore speak they of the world , and the world heareth them : Their breath is earthly , Oh! it 's an ill sign that ( you use to say of your friends sometimes ) when you come to their bed side , Oh! I am afraid they will die their breath smels so earthly , it 's a simptom of the death of the bodie : So your hearts do smel so earthly , and it were somewhat tolerable if it were on other daies when your callings requires it to discourse of businesse , but even that time that God hath set apart for himself , you are sometimes discoursing in your own thoughts concerning the businesses of the world when you are praying , and hearing : whereas the communication and discourses of men should relish of what they have heard out of the world , not presently to go and talk about some earthly exchange occurrances , and so loose all , Oh! it 's this that hath lost many precious truths , it may be when you have been hearing , God hath darted in some beam of Gospel-light into your souls , and you have lost is before you have got home , and so have come to loose the impression of the truth that you have heard , Oh! what a seemly thing were it in those that come to hear the word when they depart that there should be no discourse but tending that way ? Oh! how often are you in company and never leave any thing to refresh one anothers spirits , or to further one another in the way to eternal life ; though God gives you allowance to speak about your business , yet still if you be spiritual and heavenly , he would have you to have something about heaven or eternal life before you do depart . 7. Conv A. further Convincement is this , When Spiritual things must give way to Earthlyness upon every little business : Prayer must pay for it , if I have any businesse , I will take it out of the time of Paayer , or converse in the Word the less , or hear the lesse ; when as I say , that earthly things are so high as spiritual things must give way , Heaven must stand by ( as ir were ) til Earth be served ; this is an evil sign of an earthly spirit : whereas were the spirit Heavenly , the very first thing that thou would do when thou awakest in the morning , or arisest , should be to season thy heart with somthing that were spiritual : in Psal 139. 17. How precious also are thy thoughts unto me O God! how great is the sum of them ? If I count them , they are more in number than the sand : when I awake I am still with thee . Oh! that were an argument of a spiritual mind , that upon the awaking presently to be with God : When I awake I am still with thee . But now , I appeal to you , Who are you withal when you awake ? Can you say , Lord , when I awake I am still with thee , I find an inclination in my spirit to be upon the matters of Heaven , and when I am up , I had rather my worldly business should give way than spiritual duties . 8. Conv. When a man or woman cares not much how it is with the Church , with the Kingdom of Jesus Christ , so it be well with them in the matters of the world : when as there are things stirring abroad in the world ( for we live in stirring times wherein God is shaking the Heavens and the Earth : ) now he doth not much enquire how things are in respect of the Priviledges of the Saints , the Ark of the Church , so his Cabbin be safe . Truly , there need no oeher thing but the examning of your hearts , how they have been these last years of Jacobs trubles . We find Eli in the time of war he sat trembling because of the Ark of God ; he did not sit trembling because , that if the Philistims did prevaile he should be put out of his place , and his estate taken away ; no , but because of the Ark of God ; that was an argument of the spiritualnesse of Eli's mind . And so it may be an argument of very great comfort to you in these dangerous times ; If our consciences tell us this , that God that knowes all things , knowes that the great thing my heart was solicitous about in these evill dayes , it was , What shall become of thy great Name : Lord , what shall become of Religion : what shall become of thy Gospel : Lord these were the things that took up my heart , not so much what should become of my estate and outward accommodations and relations in this world : Oh! examine your hearts in this , Whether the care of your spirts be more for the furtherance of the Kingdom of Jesus Christ or for the furtherance of your Estates ? but for that man or woman that is most solicitous about businesse that concerns their outward estates , and do not much care how Religion goes , how the way of the Kingdom of Christ is maintai'd , God at this time doth speak to that soul ; Thou art an Earthly-minded man or woman , and therefore take heed lest what hath been spoken concerning the great evil that there is in earthly-mindednesse , lest it befals thee , and especially the last of all , Whose end is destruction , who art drown'd in perdition ; lest hereafter this be the thing that thou shalt lie crying out of , and cursing thy self for , Oh! I had a base and earthly heart , and sought the things of the earth , and made my portion there , and in the mean time the blessed God hath been forsaken ; and I have lost my Portion in the Holy Land , for I had my portion in Egypt among the Egyptians accoding as I did choose to my self . 9. Conv. That the more spiritual any truth is that is reveal'd , the less doth it take with his heart : Some truths of Religion perhaps he is moved with , but these are as by-words to him , he minds them not at at all . The more spiritual an Ordinance is that is delivered , the lesse is his spirit moved with it ; if indeed he comes to the Word and there be mingled some earthly natural excellencie , ( for so I may call it ) as natural parts , wisdom , wit , and eloquence , and learning , that he is mov'd withal , it may be some fine story is more pleasing to him , than the goodly pearls of truth that are revealed in the word ; as now , such truths as these , The enjoyment of communion with God , the longing after Jesus Christs coming ; the living by faith upon a bare promise , the excellencie that there is in suffering for Jesus Christ : These truths now are spiritual , The mortifying of the inward lusts , Self-denial , These things are little savored by an earthly-minded man ; tell him of the priviledges of the Saints , the mysteries of the Gospel , any thing that is spiritual it is but as a notion to him ; As 't is with men that are upon the earth , they look up to Heaven and see the things of Heaven but little ; why is it that the Stars seem so smal to us here , but because we are upon the earth , the earth seems a vast bodie to us , but the Stars seem but little to us though they are far bigger than the earth : were we in Heaven , then the heavenly bodies would seem vast to us , and the earthly bodies would scarce be discerned by us ; were mens hearts heavenly , all the things of the earth would seem little to them ; but because they are earthly , therefore the things of heaven , and spiritual mysteries are very small in their eyes . CHAP. IV. Seven Reasons of mens Earthly-mindedness . I Shall now proceed unto the Reasons of the Point , Why is it that mens hearts are so much set upon the earth , to mind earthly things . I give you briefly these Reasons for it . First , The things of the earth appear real to them , but spiritual and heavenly things be but a notion : Now that that hath reality in it , takes with the heart most ; though men are deceived in this , for the Scripture speaks of spiritual things as the only real things , and earthly things as that that hath no being at all ; in Prov. 23. 15. Wilt thou set thine eyes upon that which is not , ( speaking of the riches of the world ) it hath no reality at all in it . But in the 8. Prov. 20. 21. I lead in the way of righteousness , in the midst of the paths of Judgment : That I may cause those that love me to inherit substance ; to inherit that which is , that which hath a being , othert hings they are not , the honors of the earth are but a fantasie and vain shew ; you have read of Bernice and Agrippa , They came with much Pomp , with great Fansie , so the original is : but to an earthly man these earthly things are real things , and therefore he minds them : and wisdom is a lye unto a fool . Secondly , These things they look upon as the present necessary things , though the Scripture tels us , but of one thing that is necessiary , but yet they think that these are present now , they may have need of heavenly things hereafter : They may have need of reconciliation with God , pardon of sin , peace of conscience , and such things , they may have need of them , that is , when they depart out of this life . Oh! the infinite folly of most hearts to think , that there is no present necessity of spiritual and heavenly things , whereas indeed , our life consists in them for the present , This is eternal life : we may come here in this world to enjoy eternal life ; but the generality of people they look upon all spiritual things only as our good for the future , when we go from hence and are seen no more . Thirdly , These things are most sutable to mens hearts . It 's no wonder that they mind earthly things ; They are of the earth , and from the earth , they have nothing but the first Adam in them ; now the first man was from the earth earthly . The truth is , the happiness of mans estate even in innocency in the morning of the day of his creation in comparison of the things that are now reveal'd by the Gospel , was but earthly : take man when he was in Paradice , that Paradice was but earthly : but then take man in his fallen and corrupt estate then he must needs be earthly , and every thing closes with that that is sutable to it : comfort , it doth not come so much from the goodness of a thing but from the sutablness of the object with the facultie . Now the things of the earth , they are sutable to men that are of the earth , and therefore they mind them : the heart will abundantly run out upon that which is sutable to it . Fourthly , These things of the earth have a very fair shew in the flesh , they have a kind of goodly appearance in the eye of sence , yea , and in the eye of that reason that is now corrupted by sin ; we have a most elegant expression of these earthly things , and earthly minded men having their hearts set upon these things , it is in the 6. to the Gal. 12. verse , As many as desire to make a fair shew in the flesh saith the Scripture , the words are to signifie when a man looks smug and neat , as you shall have some men dresse themselves curiously , and having handsom bodys they look so trim , fine , handsom , and very brave to the eye of all that do behold them . So saith he , these men that are the false teachers , they desire to make a fair shew in the flesh , that is , they look upon the things of the flesh as those things that are very brave to the eye , and they love to have all things so compleat about them , that they may look smug , and carry themselves with such beauty before the world ; Oh! this is their happiness , this they take content in , they seem to have fine estates , and to have brave cloathing , and all curious things about them , this looks so brave in the eyes of the world , and therefore it is that their hearts are upon them , they are here enemies to the Crosse of Christ , they think suffering for Christ , poverty , disgrace looks but untowardly . But now , those that desire to make a fair shew in the flesh , that would have their countenances well wash'd , fair , and beautiful wheresoever they come , and be as sombody in the world , these do thus and thus , these forsake the truths of God , and seek to provide for themselves in the things of the flesh . Fiftly , Men naturally never knew better things than the things of the earth : and therefore no marvel though they mind earthly things so much : Children that are born in a dungeon and never knew any better place , they can play up and down in the dungeon : So it is with men that never knew what the things of heaven and eternal life meant , they can mind earthly things better than those : but when once the Lord opens the eyes of their understandings to see into the reality , excellency , and glory of spiritual things , they then wonder at their former blindness in minding such poor , low , mean foolish rattles , as the things of the earth are . Sixtly , There are earthly principles continually dropt into men by converse with other men that are men of the earth : 49. Psal . 11. and 13. Their inward thoughts is , that their houses shall continue for ever , and their dwelling place to all generations , they call their lands after their own names . Their hearts are set upon these things , then in the 13. verse , This their way is their folly , yet their posterity approve their sayings . They are applauded by men , they see that every body do applaud them in these waies , and when they converse one with another , they do converse about the things of the earth , and the common example of men , they see every body following the things of the earth , and are greedy after these toyes , and that likewise doth incline their minds to the things of the earth . Lastly , The sensible experience they have had of the sweetnesse that there is in the things of the earth : This is that that takes off their minds from spiritual things , and makes them to mind the things of the earth . But though these be the reasons why men do thus mind the things of the earth , and an earthly-minded man blesses himself in his way , and thinks he hath good reason for what he doth , and thinks all men fools that do not grovel in the ground like a mole with himself , and looks upon the matter of Religion but as meer words and talk , let them do what they will , I find contentment here : yet certainly at length it will prove folly , this their way , as the holy Ghost saith in the 49 Psal . This their way it is but their folly , and in the end the wise men of the earth , those that have sought the things of the earth , and blesse themselves in their way , they will prove to be the greatest fools , the holy Ghost accounts them so : In the 17. of Jere. 11. verse , As the Partridge sitteth on eggs and hatcheth them not , so he that getteth riches and not by right , shall leave them in the midst of his daies , and at his end shall be a fool . He applauds himself for the present in what he hath got , but at the end he shall be a fool . CHAP. V. NOW the main thing that is still behind in the Point , It is therefore to endeavour to take off the minds of men and women from the things of this earth , that so by it I may make preparation to the next Point , which is of infinite concernment , The Conversations in Heaven . But because their conversations cannot be in Heaven till their minds be taken off from the earth , till the disease of Earthly-mindednesse be cur'd ; therefore we must now propound those things that may help to take off the minds of men from the earth . Eleven Considerations to take off mens hearts from Earthly-mindedness . First , Consider this , That all the things of the earth that thy mind and heart is upon , if thou couldst possess them all as thine own , yet there is not so much good in them as to countervail the evil of the least sin , not of the least sin of thought ; thy heart is mudling upon the things of the earth , and thinkest that thou shouldest be blest if thou badst thus and thus as others have . Let me tell thee , if thou hast but one sinful thought , there is more evil in that than there 's good in all that ever thou shalt get all the daies of thy life in the world ; and if this be so , that there is more evil in the least fin than there is good in all the things of the earth , it concerns thee rather to have thy mind how to avoid sin , or how to get the evil of sin to be remov'd , and how to get thy sin to be mortified , that concerns thee more than the minding and plodding about the things of the earth : that 's one consideration . A Second Consideration . A second is this that may take off the hearts of men from the things of the earth , That the chief things that are in the earth yea , name what terrene excellency possibly a man may be crowned with under Heaven , hath been the portion of Reprobates heretofore , and is to this day , and shall be the portion of multitudes whom God hates , and hath set apart to glorifie his infinite Justice upon eternally . Shall thy mind and heart be set upon such things as are the portion of Reprobates ? will a Reprobates portion content thee ? will it serve thee ? art thou satisfied with dogs meat ? If it will not content thee , why is it that thy mind is so much upon the things of the earth ? It may be thou that art poor and mean in the world ; thy mind is upon some little matter : thou canst never expect to have any great things in the world , and yet thou mindest them as if that there were thy portion , and thy happiness , some small pittance to furnish thy house , to provide for thy self and thy poor family ; Oh friend ! if it were possible for thee to get the Empire of the whol world under thy foot , yet thou shouldest get no more than hath been the portion of such as God hath hated ; and if so be that Kingdoms and Empires have been the portion of Reprobates , why doest thou mind things that are lower abundantly , and let the strength of thine heart flow out upon such things as these are ? A Third Consideration . A third consideration is this , Surely God hath made man for higher things than the things of this earth . Oh! if thou hadst but thy thoughts often working this way , Wherefore do I think in my conscience hath God made the children of men , for what end ? why hath he sent them hither into the world ? Of all the creatures that God hath here upon the earth , he hath none capable to know him the infinite First being of all things but only the children of men , & God hath given them such a nature as is capable of some converse with him , surely then there be other things that God made man for than to have meat , and drink , and cloathes , and here to live a while only to enjoy creatures . Do not we reade often , That Jesus Christ was God and Man , took mans nature upon him , and died for man ? Surely there must be some other manner of things that are the fruit of the purchase of the blood of Christ than the things of the earth ; Oh my brethren ! had you but this setled upon you , that certainly God hath great , glorious , high , and wonderful thoughts about man-kind , this would be a mighty means to take off your hearts from the things of this earth , when thou hast thy heart grovelling here : Oh but are these the things that God made man for ? had not God higher thoughts in making of the children of men ? do not I find in the word that when man was made there was a kind of Divine consultation with the Trinity , Come , let Vs make man according to our own Image ? God had other thoughts of man than of other things . And if man were made for nothing else but meerly to dig in the earth , Certainly , the thoughts of God about man have been but very low and mean ( as I may so speak with holy reverence ) for these are but low and mean things here that men enjoy in the earth . The Fourth Consideration . As God hath higher thoughts concerning man ; so the dignity of mans Nature , the rational soul of man is of too high a birth for to have the strength of it spent about the things of the earth . God breathed into man his soul : It 's ( I may say ) a kind of a Divine spark , the soul of man it is of the same nature with Angels , a spirit as Angels are : the thoughts of the minds , the Faculties and Powers of the soul are more precious things than to be powred out as water upon the ground . If a man have a Golden Mill , he would not use it only to grind dirt , straws , and rotten sticks in . The mind of man , the thinking faculty is too high to be exercised in the things of this earth ; the mind of man it is of a most excellent capacious Nature : it is fit to converse , not only with Angels , but with the eternal God Himself , with Father , Son , and Holy Ghost ; and to bestow the strength of such a faculty that God hath put into the soul of man upon such dirtie , drossie , low , base , mean things , as earthly-minded men and women do bestow it upon , this must needs be a great evil . Know , the dignity of your Nature , the excellencie of your Mind , the Soul of man it is of a transcendent being . Put all the world into the Ballance , with it it 's nothing . Therefore you know what Christ saith , What shall it profit a man , to gain the whol world , and lose his soul ? The soul of the meanest gally-slave is more precious than Heaven and Earth , Sun , Moon , Stars , and all the host of them : Let me add then , all the Silver and Golden mines under ground ; and al the unsearchable Riches of the great and wide Sea , yea put all these together ; and the Soul of the most contemptible beggar that cries for a crust of bread at thy door , is unexpressibly more worth than all these : Now , if mans soul be of such an high-born Nature , if God hath put such a Spirit which is a spark of Heaven into the bosom , for man of him to imploy it in no other use and service , but meerly to be an earth-worm to creep in and upon the ground : this must needs be a very great evil . The fifth Consideration . The fifth Consideration is , The Vncertainty of all these things , Vncertain Riches . How may any Causuality come and take away from thee al the things of the earth that thy mind is upon ? God sends but a little too much heat into the body , and puts thee into a feavour , and where 's thy delight then ? thy body being either too much heated , or too much coold , what 's become of all thy comfort here in this earth ? Thou goest abroad , and art dangerously wounded by an enemy , what refreshing then doest thou receive from all these things ? Let me tell thee , thou art in the midst of a thousand thosand Casualities here , every moment ready to take away all the Comforts of the earth ; and usually at that time ( observe it ) when the minds of men and women are most fixed upon the earth , that 's the time that God hath to strike them in those things , they be then neerest to be depriv'd of the Comforts of the earth , when their thoughts and minds be most set upon them . As you know it was with the Rich man in the Gospel , when he was blessing himself , and crying to his soul , Soul Soul , take thine ease , thou hast goods laid up for many years ; even that night ( the text saith ) this message came so him , Thou fool , this night shall thy soul be taken away from thee , and then , whose shall al these things be ? And at that time that Nebuchadnezzer was blessing himself in the pallace that he had built for His Honor , then there comes a message to him from Heaven , so that he was presently outed of all his Court-vanities to graze among the beasts of the field . So you may find it in your own experience , that God hath many times then most crost you in the things of the earth , when your minds and hearts have been most glued to them : and it may be in mercy , yea , it 's a greater mercy to be crost of these things at such a time , than to prosper in the midst of them ; for it may be a good argument that God intends good to a soul , to crosse him at that time when he is most earthly . Oh! many that have been godly indeed , but yet have bin earthly minded , and have found God coming at such a time and crossing them in some earthly Contentment have seen cause to blesse God for thus dealing with them . Whither was I going ? I was going altogether to the earth , and minding such things , my heart was set upon them , and God came in in a seasonable time , to shew me the vanity of my heart , and of those things that my mind was busied about ; Oh it was a happy crosse that I had at such a season , there was much of Christ that did hang upon it . And that 's the fift Consideration . The sixth Consideration . Do but consider what 's become of those that have been earthly heretofore , that injoyed the greatest accomodations of the earth , what 's become of those men in former ages of the world , that lived here , and vapour'd so much in their generation , who but they at Court and in Citie , and had all the earth according to their desires ? what 's become of Agrippa and Bernice with al their pagentry greatness ? now they have acted their parts and are gone off the common stage of the world , all their vanity is buried with them in one grave . What difference is there between the poor and rich when they die ? they go all the same way ; only they were for a little time , and flourished in the things of the earth , and now are gone , but have left a great deal of guiltiness behind them ; look but to their example , and what 's become of theme ? and consider thy case must be as their's within a while , the wheel is turning round , which will bring thee as low as them , so that thou ere long must be numbred amongst the dead . Oh! it 's a mightie means to take off our hearts from the things of this earth . The Seventh Consideration . Consider further , How short thy time is that thou hast here in this world . That 's the argument of the Apostle , because the time is short , therefore let us use the world as if we used it not , therefore let our hearts be taken off from these things ; we have but a little time , and a great deal of work , we have in this short winter day of life to provide for eternitie , now considering the great weight of the work that doth depend upon us here in this world , it may be a mightie reason for us to bid adue to all the things of this world ; indeed if we had time enough for our work , and were sure of our time then we might spend it about trifles . If a man comes into the Citie to do business , of great weight and consequence , and hath but a little time to spend about it , he never minds any thing he sees in the Citie , never minds any body that comes by him , or any shews in shops , what braverie there is there , but goes up and down the streets minding only his own business . Oh! so it should be with us my brethren ; consider the great work we have to do , and the little time that we have to effect that work in , there depends upon our little short uncertain inch of time matters of more consequence than ten thousand thousand worlds are worth and if we miscarry in this little time of our lives , we are lost and undone for ever , better we had never been born , or had been made toads or serpents , or the vilest beasts whatsoever , than reasonable creatures . Oh! have you so much time for the spending the very spirits of your souls upon the things of this earth , can you spare so many hours ? Certainly if God did but make known to you what eternitie means , if the Lord did but cause the fear of eternitie to fall upon you , you would not mispend so much time as you do ; many times though you complain for want of time for spiritual things , Oh how much time do you spend in letting out your thoughts and affections upon the things of the earth , more than you need ? The Eighth Consideration . Consider therefore in the next place , That a little will serve the turn to carry us through this world . We are here but in our Pilgrimage , or in our voyage ; now a little will serve the turn here for the carrying of us through this world : men will not take more in a journy than may help them . If a man that is to go a journy should get a whol bundle of staves and lay them upon his shoulder , and you should ask him the reason why he carries that bundle , why saith he , I am going a great journy , and I know not what need I may have of staves to help me ; it 's true , to carry a staff in a mans hand will help him ; thus Jacob was helped by his staff over Jordan ; but to carrie a bundle upon his shoulder will hinder him : Now a little will serve your turn , if you have but meat and drink , food and raiment ( saith the Apostle ) be content ; and the servants of God in former time , past through this world with a very little , and manie of them the less they had , the more peace and comfort they had in God , and they were the more fit to die . I remember Ecolampagius when he was to die being verie poor , profess'd that he would not have been richer than he was , for he saw what a hindrance it was , and so he could pass out of the world with more ease and quiet a great deal ; Certainly a little will serve the turn here : we say , Nature is content with a little ; and if there were Grace it would be content with less ; and therefore let not our minds be upon the things of the earth : we have not so much need of the things of the earth as we think for . The Ninth Consideration And then further , consider though upon our minding the things of the earth we should enjoy never so much ; Yet there is no comfort , no good to be had in them any further than God will be pleased to let himself through them ; they are but as channels to convey the blessing and goodness of God to us : Man lives not by bread , nor meat only , you are deceived to think that if you had such and such things you should certainly have a comfortable life , I say you may be deceived in this , for it is God in these that doth comfort the heart , there is a notable Scripture for this in the 62. Psal . where the holy Ghost saith at the 10. verse , Trust not in oppression , and become not vain in robbery , if riches increase , set not your hearts upon them , do not mind them , why ? in the 11. verse , God hath spoken once , twice have I heard this , That power belongeth unto God , if riches increase , set not thy heart upon them ; let not your hearts and minds be upon riches , or any thing in this earth : why ? God hath spoken once , twice have I heard , that is , again and again : God hath spoken effectually to me that all power to do any good belongeth unto him , it 's not in riches , there 's no power there for making of thee happy , but all belongs to him . This I confess is a spiritual meditation that earthly minded men will have but little skill in , yet where earthly-mindedness prevails in any one of the Saints , this may do him good , whereas the truth is , it is not in the creature , or creature-comforts can do me good , if I had a thousand times more than I have , I might be miserable in the earth , and have as little comfort as those that have least , and therefore let me set my affections upon things above , and not on things on the earth . The Tenth Consideration . Moreover lay this to heart , If you be godly God promises to take care for you for the things of this earth , and to that end that he might ease you of the burden of your care , cast your care upon God for he careth for you , and take no thought for these things , for your heavenly Father knows you have need of them , your heavenly Father takes care , See how he cloaths the lillies , and are not you much better than they ? Now children they do not much mind the things of the earth to provide for themselves , because they know they have their father to provide for them ; a child that hath his father and friends to make provision for him , it very much easeth him ; but indeed those that are left fatherlesse , and friendlesse , they seem to have some excuse ; I had need take care of my self for . I have no body to provide for me : I but the Saints cannot say so , they have a father to provide for them , and all the earth is the Lords as well as heaven , and the fulnesse of them both ; now the earth being the Lords as well as heaven , the earth being thy fathers , why should thy care be so much upon the things of the earth ? Let thy care be to do thy duty to thy father , to walk as a child , but let it not be for the things of the earth , thou dost as much as disavow the care of thy father for thee ; and canst thou beleeve that God shall give his Son to thee and not give thee all things else ? hath not godliness the promises of this life as well as of that to come ? Oh! thou unworthy child that professest an interest in such a father , or unworthy Christian that professest an interest in such promises , and hop'st that God hath done such things for thee as he hath done , and yet hast thy heart in the things of this earth , as if the Lord had settled thee only here , and put thee to shift for thy self here from door to door : no certainly , the care of God is over his people in the things of the earth , as truly as it is over them in regard of spiritual and eternal things . Some men can think , at least they trust that they do trust God for their souls , but cannot for their bodies so well ; but surely faith wil teach thee to trust God for thy body as wel as thy soul , for God hath care of both , and both were redeem'd by the blood of Jesus Christ , and hath told thee , that he that fears the Lord shall never want any thing that 's good for him : Now these considerations may mightily prevail to take off the hearts of men from the things of this earth . The Eleventh Consideration . The last that I shall name is this , That all that are Professors of Religion , they are dead to the world , or should be so : nay , if you be truly Religious you are so , by profession you do professe your selves to be dead unto the world . The Scripture makes this argument to take off mens hearts from the things of this world , in the 3. Colos . 2 , 3. Set your affections on things above , not on things on the earth : why ? for you are dead , and your life is hid with Christ in God. Ye are dead , the Apostle writes to the Colossians , and yet he tels them that they were dead ; the Sripture speaks much of the death of the Saints : As it 's said of women that liv'd in pleasures in Timothy , that they were dead while they liv'd : so it may be said of Christians that they are dead while they live , dead to the world , I am crucified to the world ( saith the Apostle ) and we are dead with Christ , I find that some interpret that Scripture in the 1. Cor. 15. 29. Else what shall they do that are baptized for the dead ? they interpret it thus , That all those that came in , which were Heathens and converted to Christianity and were baptized , they were baptized for dead men ; that is , by their baptizm ; now there was a profession that they did professe themselves from that time for ever as dead men to the world , baptized for the dead ; you have it in some of your books over the dead , but the word is , for , and so it is translated in this last translation , For dead men : your baptizm is administred unto you as a sign of your profession , to be as dead men unto the world , so I find some carry it . This is the profession of Christians to be as dead men to the world ; Oh do not dishonor your profession of Religion , for indeed there is a greater evil ( as we said ) for professors of Religion to be earthly minded than for any others , and yet how many are guilty of this ? It 's an observation of Luther , when God rivealed himself to Abraham and told him , that he would multiply his seed ; he made use of two similitudes , one was this , That he would make his seed as the stars of Heaven , and at another time God saith , that he would make his seed as the sand upon the sea shore ; Now saith Luther , by these two expressions there is signified two sorts of Abrahams seed , there are some that are as the stars of Heaven , that are heavenly minded ; There are others that are as the sand of the Sea : that is , There are some professe themselves to be of Abrahams seed but are of earthly spirits : Oh now , my brethren , we should labor to have such minds and hearts so as we should appear to be the seed of Abraham , as the stars of heaven , to be of the number of those that are as the stars of heaven , that is , through heavenly-mindednesse . But that we shall come to when we come to speak of the conversation of Christians , how it ought to be in heaven . But now , if any one should say , May we not mind earthly things and heavenly things too ? Know there is a great mistake here , you cannot serve two masters , God and Mamon ; and it 's very observable that text of Scripture , in the 3. of Colos . 2. verse , mark the opposition , Set your affections on things above , not on things on the earth : they are there opposed one to another : Set your affections or minds , for so I think it is the same word with that in my text , who mind earthly things . A man cannot look up to heaven and down to the earth both at the same time , there is an opposition between these two , between the earthly-mindedness that hath been opened to you , and minding of heavenly things . I but you will say , For these things while we are upon the earth we have need of them , how can we do otherwaies but mind them ? When we come to heaven , there we shall have dispositions sutable to heaven , but sure not till then ? To that I answer , Though Christians do live upon the earth , yet they are not of the earth , there 's a great deal of difference between one that is of the earth , and another that lives upon the earth : Christ saith concerning himself , that he was not of the earth , it 's true , though he did live a while upon the earth , yet he was not of it : In the 3. of John 31. He that cometh from above , is above all , he that is of the earth is earthly , and speaketh of the earth : now Christ while he spake these words he was upon the earth ; but He was not of the Earth : And so it is with Christians , they are upon the Earth , but they are not of the Earth , they are a people redeem'd from the earth , therefore that 's not enough : it 's true , these things are things that we need , therefore we must not mind them , for so in the 6. of Mat. where Christ speaks against taking thought what we shall eat , or what we shall drink , or what we shall put on . Saith he , Your Heavenly Father knows you have need of these things ; you have some need , I but you have need of other things , and greater need of other things than of these things , what need is there for thee to live upon the earth but in order to providing for eternity , and of living to the honor of Christ and the praise of his Gospel ? I say thou hast no need of any thing on the earth but in subordination to higher things ; there is no need thou shouldest live , but for some other end , and therefore let not that be any such argument to plead for earthliness , as indeed an earthly spirit is very witty in pleading for its self . I shall close this Point with some Exhortation to you , and Directions about this Point of Earthly-mindedness . CHAP. VII . EXHORTATION . OH ! considering what hath been delivered , I beseech you lay it seriously to heart , especially you that are yong beginners in the way of Religion , lest it proves with you as it doth with many that are digging of Veins of gold and silver under ground ; that while they are digging in those mines for riches , the earth many times fals upon them and buries them , so that they never come up out of the mine again : and so it is with many that are beginning in the way of Religion , that are digging in the mines of Salvation , for unsearchable riches , for that that is abundantly better than gold and silver ; now while you are thus seeking for grace and godliness , Oh take heed that you be not covered with the earth while you are digging in the world , but keep wide open some place to Heaven , or otherwise if you dig too deep there will come up damps , if the earth falls not upon you , yet I say , there will be damps rise from the earth that may choak you , if there be not a wide space open that you may let the air that comes from heaven in to you . Those that are digging into Mines they are very careful to leave the place open for fresh air to come in ; and so , though thou maiest follow thy calling , and do the work that God sets thee here for as others do , be as diligent in thy calling as any , yet still keep a passage open to Heaven , that there may be fresh gales of grace come into thy soul , if at any time thou beest got into the world , if thou spendest one day and hast not some spiritual air from Heaven , take heed , there 's a damp coming up that will choak thee . Oh! that Christians would consider of this while they are here below ! I remember I have read of Austin in his Comment upon the 72. Psal the 19. vers . saith the text , They that dwell in the wilderness shall bow before him , and his enemies shall lick the dust : He in a wittie way applied it to earthlie-minded men , saith he , If you do so lick the dust , by this you will come to be accounted one of the enemies of God. It 's true , the scope of the place is different , but take heed that in this metaphorical sence that you do not lick the dust and so come to be accounted an enemie to God. You that would be accounted as friends and seek reconciliation with God , Oh do not lick the dust , to be alwaies here as Moles upon the earth , they say Moles , though they be blind , yet if they be without the earth then their eyes are opened , and then they shake and tremble : and so though the earth may close the eyes of men here for a while , yet certainly there will be a day when their eyes shall be opened , to see how they have gul'd and deceiv'd themselves . And now it 's worse too in the time of the Gospel to be earthly-minded than at other times , it was not such an evil thing to be an earthly minded man in the time of the Law , when all the promises of God were carried in a kind of earthly way . Though I do not say that all promises that were made to them under the Law were meer earthly , but they were carried in an earthly way ; therefore you shall find when God promises his people in the time of the Law what great mercies they shall have , it is by earthly expressions , as of gold and silver and such kind of things , and their promises for Heaven it went under the expression of living in the Land of Canaan as being a type of Heaven , now though they were taken with earthly things when God reveal'd himself to them in an earthly manner ; yet now in the time of the Gospel , lift up your hearts for your calling is from above , now there are Heavenly things revealed , he that is from above is come amongst us , and the Heavens are broken open , and the glory of it doth shine upon the Churches in a far more brighter manner than it did before . And therfore Gospel-light doth aggravate the sin of earthly-mindednesse , and therefore now above all times should the hearts of men and women be disingaged from the things of the earth . CHAP. VII . Five Directions how to get our hearts freed from Earthly-mindedness . FIrst , To that end be watchful over your thoughts , do not take liberty to let your hearts run too far in the things of the earth , what time you have for meditation let it be as much as can be reserved for spiritual things ; most men and women think they may take liberty in their thoughts ; why the thing in its self is not unlawful , I but your thoughts will steal upon you and affect your hearts very much : therefore watch narrowly over your thoughts , keep them within Scripture bounds . The Second Direction Be much humbled for sin , That will take off the heart much from earthly-mindedness . Your earthly-minded men , who have earthly and drossie hearts , they have not known what the weight and burden of sin hath meant , let God but lay the weight and burden of sin upon the soul , it will take off the soul from earthly things quickly ; Oh! those men that have gone on in the world in a secure condition , and never knew what trouble of conscience meant for sin , they grow seer'd in those earthly Contentments ; but now those men that have had but the weight of sin lie upon them , know what it is to have to deal with an infinite God , in the bearing of the burden of the wrath of an incensed Deity , such know , that they have other things to look after than the things of the earth : If God did but humble your hearts , the humiliation of your spirits would quicken you , and take off the dulness and deadness of your spirits , and stir you up to look after other things than the things of this life . The Third Direction . Further , Set the example of the Saints before you , that have been the most precious servants of God , in former times ; how they accounted themselves as Pilgrims and strangers here in the earth : read at your leisure that Scripture in the 11 of the Heb. at the 13. verse , These all died in faith , not having received the promises , but having seen them afar off , and were perswaded of them , and imbraced them , and confessed that they were strangers and pilgrims on the earth : and mark therefore how it follows in the 37. verse , They were stoned , they were sawn asunder were tempted , were slain with the sword , they wandred about in sheeps-skins and goats-skins , being destitute , afflicted , tormented . Who were these ? They were they of whom the world was no tworthy , They wandered in deserts , and in Mountains , and in dens and caves of the earth : and yet such precious Saints of God as the world was not worthy of . Now when we set before us how joyfully these servants of the most high went through all their wildernesse condition , this should make us ashamed of our earthly-mindedness , and would be a mighty help to us . The Fourth Direction . And then if we consider the great accompt that we are to give for all earthly things ; you only look upon the comfort of them , but consider the account you must give for them : this would be a means to take off the heart from earthly-mindednesse : And consider , what if you were now to die , and to go the way of all flesh , what good would it be to me to remember what contentments and pleasures I had in the earth ? The fifth Direction . But above all , the setting Jesus Christ before you , and the meditating of the death of Jesus Christ : ( I say ) that 's the great thing that wil take off the heart from the things of the earth : The looking upon Christ Crucified ; how he that was the Lord of Heaven and Earth , yet what a low condition he put Himself into , meerly for the redeeming of us ! The conversing much with the death of Jesus Christ deads the heart much to the world . In the 3. to the Philippians we have a notable text for that , in the example of Paul , he accounted all things as dung and drosse for Jesus Christ : at the 8. verse , I account all things but loss for the excellency of the knowledge of Christ Jesus my Lord , for whom I have suffered the liss of all things , and do count them but DVNG that I may win Christ . And then in the 19. verse , That I may know Him , and the power of his Resnrrection , and the fellowship of His Sufferings being made conformable unto his Death . Paul desired to be so conformable to the very Death of Christ , that he accounted all things in the world but as dung and drosse in comparison of that ; Paul had the death of Christ before his eyes , and meditated much on the death of Christ , and that meditation had a great impression upon his spirit , that made him account all these things as drosse , as dogs meat in comparison , and that he might have fellowship with the death of Christ , Perhaps some of you may think of the glory of Christ in Heaven , and that may for the present make you lesse worldly ; but let me intreat you to meditate on the death of Christ , and know that there is an excellencie in Conformity even to the death of Christ , such an Excellency that may take off your hearts from the things of the world . It 's said of the King of France , that he asking one once about an Eclypse , saith he , I have so much businesse in the earth , that I take little notice of the things of Heaven . Oh my Brethren ! for the close of all , I beseech you let not this be said concerning any of you , that you have such and such worldly imployments , that you cannot enquire after Jesus Christ . Plead not that you have such great businesse , that you have so much to do in this earth that you take little notice of the things of Heaven ; no , surely , the Saints of God have their businesse in Heaven , ( as we shall see God willing hereafter : ) Their City Business , their Trading , their Aims , their Bent , it is higher than the things of this earth . There are things that a man may let out his thoughts and affections too as much as he wil : This shews the vanity of the things af this world , that a man had need be very wary how much he minds them , he cannot enjoy the comforts of this earth without some fear : but now , when he comes to converse with Heaven , there he may let out himself to the uttermost ; that shews the excellency of these things . And you that are but poor and mean in the things of this earth , be not discomforted , because there is a charg from God that men should not mind these things ; surely there is no great matter in them , as God charges that we should not mind them : Oh the excellency it lies in things above which are heavenly and spiritual , where the Saints have their conversation . But of this more at large in this following Treatise of Heavenly Conversation . FINIS . AN HEAVENLY Conversation . PHILIPPIANS , 3. 20. For our Conversation is in Heaven . CHAP. I. Of Examples of Godly men , and how far they should prevail with us : Opened in Six Particulars . SOme reade this Particle [ For ] [ But : ] But our Conversation is in Heaven . Our Conversation is not as theirs : Certainly the Apostle doth intend this , to make a distinction from , or a difference between the Saints waies , and the waies of those that were Enemies to the Crosse of Christ : They mind Earthly things : But our Conversation is in Heaven : But because of the particle , [ For ] our Conversation ; therefore I think that it hath reference unto the 17 verse , for the 18. and 19. verses are in a parenthesis , and therefore if you would know the scope of the Apostle in it , and what this hath relation to ; ( for ) it is in the 17. verse , Brethren , be followers together of me , and mark them which walk so as you have us for an ensample ; for our Conversation is in Heaven , to it is to follow : he made a little degression when he said , Make us your example ; then he speaks of others , but many there are that walk thus and thus , and are enemies to the cross of Christ , Whose belly is their god , whose glory is their shame , whose end is destruction , who mind earthly things ; But our ( or , for our ) Conversation is in Heaven . As if he should say , Take heed of following of those whose belly is their god , who mind earthly things , for their end is destruction ; but rather follow those whose Conversation is in Heaven , for their end is , salvation : that 's the scope of the words . Now then from the scope and the coherance of them , follow us for an example , For our Conversation is in Heaven ; so they are to be joyn'd together : from whence ( first ) before we come to speak of this Heavenly Conversation that the Apostle mentions , we have this point , That the Examples of men whose Conversations are heavenly , are to be followed . Follow us as an example , for our Conversation is in Heaven . They are guided by the spirit of God , and the end of their Conversation is good , and therefore 't is safe to be followed . In Prov. 2. 20. there the Wise man speaks of an argument , Why we should imbrace wisdom , because that would teach you to walk in the way of good men , and to keep the paths of the Righteous . We should observe the way of good men , & keep the paths of the righteous . It 's true , that the examples of the best men , though never so holy , are not a sufficient rule for any action , If a man or woman doth any thing , though it be never so good , meerly upon the example of another man , yet this that they do will prove sin to them : I say , though the thing be good & thou doest it upon the example of other good men , yet if that be al thy rule , the action wil be sin to thee ; for that is the rule of Christ to us , Whatsoever is not of faith is sin . Now no example can be a ground sufficient for faith ; therefore , example alone is not a good rule . Yea , and somtimes we know that Satan himself may transform himself into an Angel of light : and may for the prevailing of some evil make a great shew of some holiness : and so , many grosse Hypocrites for a time have had much seeming holiness in their lives : and therefore it must be taken for a certain truth that the examples of men never so holy are not a sufficient rule . But yet thus far examples of men that are holy should prevail with us . First , They should prevail with us more than other examples , than examples of the most learned men ; let men be never so great Rabbies , the example of one holy man whose Conversation is in Heaven , should be more to us than the example of many Scholers . For many men that are learned may be very corrupt , they may go against their own consciences ; as certainly many do . 1. It should prevail against the example of great rich men , who have goods laid up for many yeers : you should rather follow the example of those that appear to be holy , than the example of the richest and greatest in the places where you live . 2. It should be more than the example of the Multitude , Joel , 3. 14. you have a notable Scripture there against following of Multitudes of men , you may see there that multitudes go to destruction ; Multitudes , multitudes in the valley of decision . 3. It should be more than the example of those that are meerly related unto us : as children should rather look at the example of godly men and women though they be strangers , than of Father or Mother , or Uncle or Aunt , or the neerest kindred , though their examples be not rules for our faith , yet they should be more than the examples of any others . Secondly , Though they should not be rules or grounds of faith , yet they should be enough to take off prejudices that come from accusations of men . If men will accuse the waies of godliness , and if there be any prejudices taken up against the paths of Sion without ground , the example of godly men should be enough to make us stand out against them ; it may be you hear many crying out bitterly against such a way of Worship , and many false aspersions are cast upon it , because it is not a National way of Worship , for few there be that follow it . Now do but observe what manner of persons do worship God in that way which some cal Heresie , are they not of holy and blameless Conversations according to the Gospel , the strictest Puritans ? Now though you must not do as they do meerly from their example , yet their example should have a great deal of power and influence upon you to take off prejudices , and answer accusations , and to calm and sweeten your angry and bitter spirits . Thirdly , Examples though not sufficient ground and rule for faith , yet they should be enough to make us to enquire after those waies , and to examine and try , whether they have any footing in the Word , because the followers of them , are very upright and circumspect in their way . Let me at least enquire after these waies , let me examine them by the light of the Gospel , surely there is some probability that these waies are the very paths of Sion , and lead to the gate of Heaven , because the Professors of them are such friends of Jesus Christ ; It 's likely that these men should know the mind of God that do converse with God most , that lie in his bosom , as the beloved Disciple in Christs : Is it not more likely that a man that is a familier friend , and converses daily with such an one that this man should know his secrets , his will rather than a stranger ? so all men in the world are strangers to God , but only the Saints : they converse with God , they are the men of his Counsel , and his heart , and therefore of all men in the world it 's most likely that they should have all the Wils of God revealed unto them : All Learning and Natural wisdom cannot shew the mind of God so much as converse with God , and an holy humble familiaritie with him ; God loves to open his bosom to his hidden ones , to reveal his mind to them ; and therefore when we see men that are godly whose Conversation is in Heaven , that they walked in such and such waies , it should make us to think it is like there is , more good in these waies than I am aware of at the present , it 's like that such men as God smiles upon , that they should know the mind of God more than other men : therefore though I will not presently conclude it 's the mind of God , and do it meerly because they do it , yet I 'le examine and search whether it be not the mind of God or no according to the Scriptures . Fourthly , The example of godly men should prevail thus far , to make us to take heed that we do not oppose those waies except we have very cleer ground to the contrary : then we may oppose them as Paul opposed Peter , and resisted him to the face , because he did not go in a right way : let men be never so holy and godly , yet they may be opposed in their way ; If upon any examination you see cleerly this is not the way of God , I find it to be otherwise , not others think it 's not the way of God , and such and such are of a contrary mind ; No , but I have been examining it by the Word of God , and laying the rule to my conscience , and my conscience to that , and I find it to be disagreeing to the mind of God , then ye may speak or write against it , but do it not otherwise . If ye see men holy , men whose Conversations be in Heaven , don't oppose it because men do , be sure your ground be good , and you be cleer in it if you do oppose it , otherwise you may be in danger of fighting against God when you oppose them : therefore make so much use of the example of godly , holy men , as not to oppose the way but upon cleer Scripture-evidence to the contrary . Fiftly , The example of godly men should prevail thus far with us , As to prepare us to let in any truth that they do profess and practice . When we come to examine what is in the waies of God , and Heaven , in our examination , come with prepared hearts to let in the Truths God shall reveal unto us , the rather because we see such holy & godly men have imbraced those truths before us ; when precious Gospel-Truths are delivered to us by the hands of the servants of Jesus Christ , then those very Truths in our eye are like apples of gold in pictures of silver , as beautiful as golden fruit in silver dishes . Sixtly , The example of godly men should prevail thus far , as after we have examined , and found their way to be according to the Truth indeed , then their example should confirm us in the Truth : should help to settle us more in the Truth , should comfort and encourage us in such and such holy courses ; because we find not only that we are convinc'd of it , and we see it to be the way of God , and have experience of it , but others see it and they are convinc'd of it , others that are so godly they find much communion with God in it ; now this should mightily strengthen and further us in that we go on in the same way that the Saints of God go on in : And indeed , it should be a very great grief to any godly man , that he should differ from other godly men , though it cannot be but that we should differ sometimes , because we are imperfect here , yea , and sometimes a weak Christian knows that which a strong Christian may be ignorant of , ( I say ) it fals out so sometimes , that God in some things reveals himself to those that are weak and hides himself from those that are strong ; so that here in this world it cannot otherwise be expected for the present , till the time that the New Jerusalem shall be let down from God out of Heaven , and then the Saints will be all of one mind and walk all in one way , but till then there cannot be expected but that there should be different waies of the Saints ; but yet I say it should be a very great heart-trouble to godly men to see that they are necessitated to go in different waies from other godly men : and on the other side a great encouragment and strengthening when the Saints go on in one way together with their faces towards heaven . CHAP. II. What 's to be done when Examples of Godly men are contrary ? IF you say , What should we do when we have contrary examples , and both sides godly men ; ye very godly men whose Conversation is in Heaven , some go one way , and others as godly as they go another way ? what shall people do then , when they see that either way holy men go in ? Ans . To that I answer only these two things . First , God by this means puts you to more strict examination of things , and doth teach you by this , that every Christian though never so weak , yet should have a bottom and ground for their faith , and practice out of the Word themselves , and never did God teach this lesson more strongly than now he doth , that we should all of us , not satisfie our selves in any point of Religion , nor in any practice of Religion , but what we can our selves find and feel footing for out of the Word . In former times Christians were very much led by examples , and a few examplary godly professors would carry all the well affected in those places with them , all that did pretend towards godliness would be very loth to go in a different way to some eminent godly men , but though perhaps their affections were good , and God may accept of their good affections , yet certainly they were not so grounded and established in the truth as God would have them ; but now the Lord seems to go another way with his people , and puts every one , the weakest , the meanest servant , to search and to find out the truth themselves , and to have the knowledge of it themselves , and we hope the time is at hand for the fulfilling of that promise , That all the people shall be taught of God , shall be taught to understand themselves what are the reasons and grounds of the practice of Religion , and those tenents and opinions which they hold , and when people come to understand the grounds themselves , they have a great deal more strength , and they will come to be established more than formerly they have been , this good will come of it . Secondly , When you see examples on both sides go contrary one unto the other , and both godly , yet examine but this , Which way hath most earthly inducements , for that way that hath most earthly inducements to draw or bias the heart , that way lies under the most suspision ; for men that are godly , yet they are but godly in part , and though they may be as godly as other men in some other things , yet there may be a temptation , the temptation for Earthly contentment if it lies more one way than the other , you are to be more wary of one than the other . But that we may passe this point , because it is but from the coherance , by way of use but in a word or two . CHAP. I Rebuke of those that follow the example of the wicked , and reject the example of the godly . IF the example of men whose Conversation is in Heaven is to be followed , hence then are to be rebuked those that rather follow the example of wicked and ungodly ones , if they be great , or learned , or the example of the multitude , will rather follow the example of any than the example of those whose Conversation is in Heaven : thou doest thus and thus , and yet say , Do not others do so ? but who are they that do so ? can you say in your consciences , that you think that they that do so have their Conversations in Heaven , you will do as they do ? If there be any example that you will follow , they should be such that you can take it upon your consciences , that these are the men who have their Conversations above ; you will do as others do , in drinking ; swearing , Sabbath-breaking , and in all manner of prophaness ; have these their Conversations in Heaven ? Certainly you that do so , you follow the example of those who have their Conversations in hell . But it may be you have some neighbors live by you whose Conversations are blameless , yea , they are Heavenly , and when you are in your good moods , your consciences witness to them , and you could wish that you might die the death of the righteous ; are there not some that live in the same families , streets , or towns where you live , that though sometimes your hearts are against them , you oppose them , and scorn them , and speak against them , yet when you are in any good temper , or afraid of death , then you could wish that you were as they are , and might die their death ; now will you not follow their example , but rather the example of others , whose examples are in such things as are sutable to your vile , sinful , and base lusts ? We know that these examples of holie men shall rise up in judgment against you another day , the Lord will condemn you from their example , and say , Did not such and such live in the familie and place where you liv'd , and did not you behold their holie and gracious Conversation , and shall the example of such and such vile wretches be followed rather than the example of my Saints ? ( I say ) this will stop your mouthes and aggravate your condemnation in the great Audit-day : Some there are , that are so far from following the example of those whose Conversations are in Heaven , as they rage and fret against them , and do what they can to darken the glorie of their holie lives , and if they can but have any misreport of them they will follow it what possibly they can to the end that they might eclipse the holiness of their lives , that so they may stop their own consciences , whereas were there not something to darken the luster and beautie of the lives of the Saints , certainlie mens hearts would condemn them for walking in contrarie waies unto them , and therefore for relief of their consciences that they may not condemn them for walking in waies contrary to them they do what they can to spew upon their glory , and are glad if they can hear any ill report of them ; and will follow them to their uttermost , and all because their corrupt hearts are against the holiness of their lives and Conversations . And then lastly , Let those that profess Religion labor to walk so as their examples may be convincing others : Is there such a power in holy examples to prevail with men ? you that profess Religion , make this an argument to work upon your hearts , that your Conversation may be more in Heaven , that so your example may do the more good in the place where you live : you that profess Religion and yet have earthly spirits , and live scandalouslie , and vilie , Oh know ! you live to do as much mischief almost as a man can do in this world , no greater mischief than for one to profess Religion , and yet for his Conversation to be wicked and ungodly , and so to give the Lye to his profession . But for that we spake to heretofore , when we treated upon that Scripture , Only let your Conversation be as becomes the Gospel . CHAP. IV. Two Doctrines observed from the Text. THus we proceed to the principal Doctrinal Truths , For our Conversation is in Heaven . Our Citie Conversation , our Citizen-like behavior , or Citie Burges estate , for so the word signifies , our carriage like free denizens it is in Heaven : now from thence you have , First , That the Saints are the Citizens of Heaven . Secondly , That their behavior and Conversation even while they are in this world it is in Heaven . For the first ( but briefly to make way to the second ) The Saints of God , they are the Citizens of Heaven , they are all free Denizens , Burgesses of Heaven . In the 2. Ephes . 19. there you may see how God hath gathered all the Saints together to be fellow-Citizens of Heaven : Now therefore ye are no more strangers and forreigners , but fellow Citizens with the Saints and of the houshold of God. They have an Heavenly Citie here in the Church : the Church it is a Heaven to the Saints , and as a type of that Heaven that they shal come into to live for ever both with the Saints and Angels hereafter . And in the 11. Heb. 10. it 's spoken of Abraham , He sojourned in the Land of Promise , as in a strange Country , dwelling in Tabernacles with Isaac and Jacob the heirs with him of the same Promise , for he looked for a City which hath foundations , whose builder and maker is God. It seems then that all the Cities in the world in comparison of this Citie have no foundations ; Abraham looked for a Citie that hath foundations , and whose builder and maker is God : The builders and makers of these Cities are men , the founders of the most famous Cities in this world have been men , and manie times wicked and ungodlie men are the builders of them : The first Citie that we reade of was built by Cain . The builders and makers I say of these Cities are men , laboring men : But Abraham look'd for a Citie that had foundations , whose builder and maker is God. And in the 12. Heb. 22. But ye are come unto mount Sion , and unto the City of the living God , the Heavenly Jerusalem : mark , and to an innumerable company of Angels ; so that you are to have them your fellow Citizens , The Heavenly Jerusalem , that is here in the Church : which is in comparison of Jerusalem that was in Canaan called the Heavenly Jerusalem , so that they are Citizens of Heaven even as they are Members of the Church : the Saints of God here in the Church are said to dwell in Heaven , but in that their Citie there are an innumerable company of Angels also , that plainly notes that it hath reference unto the glorious Heaven of the Saints that they are the Citizens of ; the Saints are the Citizens of Heaven , there they dwell : in the 13. of the Revelation , 6 and 8. verses , ( this would serve for proof of this thing and so for the other point that remains , That their Conversation it is in Heaven ) And he opened his mouth in blasphemy against God , to blaspheme his Name and his Tabernacle , and them that dwell in Heaven . And it was given unto him to make war with the Saints , and to overcome them . Now these were not in Heaven , that is , in their bodies they were not in Heaven for the present ; But they are said to dwell in Heaven because they are of the Church here , and they are free Denizens of Heaven too , of the Heaven of the Saints that they shall live in hereafter in a more glorious way ; They are Now Citizens of it ; and they may be said to dwell in Heaven , as we shall see afterward in the opening of their Conversations being in Heaven . CHAP. V. How the Saints are Citizens of Heaven , opened in Nine Particulars . NOW the Saints are Citizens of Heaven , For , First , Their names are all inrold in Heaven , They are written in Heaven , in the 10. Luke 20. Rejoyce in this , That your names are written in Heaven . In Heaven is the Books of life where all the Names of the Saints are written . Philip. 4. 3. Whose names ( saith he ) are written in the Books of life . Secondly , The Saints are the Citizens of Heaven , for they have Christ their Head gone before to take possession of Heaven in their names , therefore they have a right to Heaven . As a man may be a Citizen , although he should travel in another Country , yet his name being inrol'd there , and he having possession there , he may be said to be a Citizen though he be in a strange land for the present in his body : So the Saints have their names inrold in Heaven , they have Jesus Christ their head that is gone before in their names to take possession for them , and to provide Mantions for them ; as in the 14. John. Thirdly , When ever they do actually beleeve , they do take up their freedom ; Their names were there Inrold from all eternity : and so Christ at his ascention went and took possession : but when they beleeve actually , they do as it were take up their freedom in that Citie . There 's many men that are born free , yet there 's a time when they take it up : and so others that have serv'd for their freedom , yet it may be a long time before they be made free : and so the Saints when they do actually beleeve they come to take up their freedom in the Citie of Heaven , and are made Free Burgesses of Heaven . And hence ( in the fourth place ) They come no more to be as slaves ; they are not bondslaves as before , they are delivered from bondage being made free of Heaven . As if so be that forreigners , or such as are slaves should come to be Infranchized , then they have the same freedom as others have , and are admitted to the like City-priviledges , and they are no more to be accounted as slaves : so those that are by nature bondslaves to sin and Satan , yea , and such as are under the bondage of the Law , yet when they come to beleeve , they are infranchized in Heaven , and are delivered from the bondage of the Law , Sin , and Satan , they are said to be free-men of the Citie of Heaven . Fiftly , All the Saints have right to all the common stock , Treasury , and riches of Heaven ; whatsoever priviledges belong to the Charter of Heaven , the Saints have right and title to them all . As in great Cities there is a Common stock and Treasury that is for publick occasions , and every Citizen hath some interest in it ; so the Saints ( I say ) have interest in all the Common-stock and Treasury and all the riches that there are in Heaven . Sixtly , The Saints are the Citizens of Heaven , they have for the present the same confirmation of their happy estate that the Angels and those blessed souls have that are rasident in Heaven : ( I say ) they have this priviledg now by being Citizens of Heaven , that though their bodies be not in the highest Heavens , yet they have their happiness confirmed as sure as the Angels in Heaven have , and as any blessed souls in Abraham : bosom , look how they are confirmed in a happie estate so as they cannot be made miserable , so is every Beleever , though he lives in this world , he hath this priviledg in being a Citizen of Heaven , that he is confirmed in a happie estate , that all the powers in hell and in the world can never make this soul to be miserable , and this is a mighty priviledg of being a Citizen of Heaven , he is more priviledged than Adam in Paradice , for Adam he was not confirmed and stablished when he was made in the state of innocencie , but every Beleever is confirmed and stablished as the Angels in Heaven are . Seventhly , They have this priviledg , By being Citizens , they have priviledg of free-trade to Heaven . You know , that Free-men in the Citie have priviledg of Trade more than Forreigners have ; Forreigners are fain to pay Custome and double taxes more than the Free-Citizens . So the Saints , they have the priviledg of Free-trade in Heaven , for any thing that doth concern them ; they have a Freeintercourse with Heaven which others have not . Eightly , They have now for the present Communion with the Angels of Heaven : there is Cōmunion & Commerce between the Saints here and the Angels upon this ground , because they are fellow Citizens ; and in that place of the Hebrews before quoted , We are come to the Heavenly Jerusalem , and to the innumerable company of Angels : There is a great deal of intercourse between the Saints and Angels here upon earth , the Angels look upon them as their fellow Citizens , and are ministring spirits for the good of the Elect , and they do very great services for the Church-men here in this world upon this ground , because they look upon them as their fellow Citizens . Ninthly , They have the protection of Heaven , being the Citizens of Heaven : I say , they have Heavens protection . As one that is a Citizen , he hath the protection of the Law of the Citie , & of the power of the Citie to defend him ; hence we reade of Paul , that because he was a Roman it was dangerous to meddle with him , as in the 22. of Acts 25. verse , as they bound him with thongs , Paul said unto the Centurion that stood by , Is it lawful for you to scourge a man that is a Roman , and uncondemned ? As if he should say , Take heed what you do , I am free of the Citie of Rome : And mark , ( saith the Scripture ) when the Centurion heard that , he went and told the chief Captain , saying , Take heed what thou doest , for this man is a Roman , he hath the protection of the City . Thus the Saints are Citizens of Heaven , They are not Romans , but of the Heavenly Jerusalem , and when any are about to wrong one of them , they had need take heed what they do for he is a Citizen of Heaven , the King of Heaven is his King to protect him ; and he sits and laughs at the enemies of the Church : And the very Angels themselves they are their guard , to guard all these Citizens , and to protect them , and this is the comfortable estate of all the people of God , that they are the Citizens of Heaven . Our City Converse . All this I note out of the signification of the word in the original , and without the understanding of the propriety of the language , and the word , we should not have the understanding of this truth . Wheresore my brethren it being thus , it should teach all the people of God to walk as becomes Citizens , not to be rude in their behavior ; 't is a dishonor to Citizens to be rude in their behavior , it 's enough for Country people that never had any education to be rude ; but certainly the Saints of God , they have the education of Heaven ( this may be added for a tenth Particular ) They have the holy Ghost to be their Instructer , to bring them up in holy and good manners that is sutable to Heaven , this the Saints have ; and manifest it in your Conversations , be not rude in your way , prize your priviledg of being a Citizen of Heaven ; it 's that that cost Jesus Christ dear to purchase this infranchizement and liberty for you : we reade in the 22. of the Acts of the Captain when he heard that Paul was a Roman , in the 27. verse : their chief Captain came and said to him , Tell me , art thou a Roman ? He said , Yea. And the chief Captain answered , with a great sum obtained I this Freedom . And Paul answered , I was free-born . They were wont to give great sums to purchase freedoms of the City . Oh! this City that here we are speaking of , hath such priviledges as is beyond any in the world : And no man or woman can come to be free of this City but it is by a great purchase : No man can say as Paul did here , that he was born free ; no , but if he came to be free of Heaven it was with a great purchase , it was with the purchase of the blood of Jesus Christ that was more worth than all the world . And if the Son makes you free , then you shall be free indeed , and therefore prize this as a great mercie ; while you live here in this world , account it as a great mercie that you are a Citizen of Heaven , account your happiness to consist there , it is more than to have House and Lands here ; for a man to have a freedom of some Citie , it is more than to have House and Land in the Wilderness : What though the Lord doth order things so as while thou livest in the wilderness of this world thou hast no habitation of thine own , yet certainly the Lord hath made thee free of Heaven , it was purchased for thee by the blood of Jesus Christ : Now by that price that it cost thou mayest conclude that there is some great matter in it , that thou art a free Denizen of Heaven . CHAP. VI. How the Saints have their Conversation in Heaven , Opened in Nine Particulars . BUt now , our Conversation should be answerable ; and now we come more fully up to the scope of the Apostle ; But our Conversation is in Heaven . The Conversations of the Saints that are free Citizens of Heaven ought to be answerable ; though their Co-habitations be in this world , yet their Conversation it should be in Heaven ; in the 7. of Dan. 10. 18. there you reade of the excellent estate of the Saints , But the Saints of the most High shall take the kingdom , and possess the kingdom for ever : That that is translated here , The Saints of the most High , it is not only meant of the Most High God , but the Saints of the high Places , so 't is translated by some , for the Saints are the Saints of high places in regard of their interest in Heaven , and in regard of their Conversations sutable to the place , in the 2. Ephe. 6. And hath raised us up together , and made us sit together in Heavenly places in Christ Jesus . The Saints are set in Heavenly places , Heavenly dignitie , Heavenly privileges , Heavenly prerogatives , yea , and they themselves may be said to be in Heavenly places though their bodies be upon the earth , their souls are in Heavenly places , their Conversation is in Heaven , They are the Saints of the High God , and they are set in high places . You will say , What is this Conversation that is in Heaven that is here spoken of . I shall open it in these particulars . The first is , The aim and scope of their hearts , it is Heaven-ward that the Saints look at , as their aim and scope is Heaven , they look upon themselves in this world as pilgrims and strangers , Heaven 's their home , and their eye is there , their end , their scope , whatsoever they do it is for Heaven some way or other to fit them for Heaven , and to lay in for Heaven against they shall come and live there , their Conversation therefore is in Heaven : All that they do , eating , drinking , going about their business , yet I say their aim it is Heaven . I remember it 's reported of Anaragorus a Philosopher , that being asked wherefore he liv'd , he said , he was born to contemplate the Heavens , he made it the end of his life for which he was born to contemplate Heaven ; Being a Phylosopher and having understanding in the motions of the Heavens , he took such delight in it , that he accounted it the end for which he was born . So the Saints look at Heaven as their Center that they aim at , that 's their scope : we ( saith the Apostle ) do not look at things that are seen , but at things that are not seen , nothing in the Earth is our scope , but Heaven is our scope , and so their Conversations may be said to be in Heaven in that respect . Secondly , Their Conversations are in Heaven , for they are acted by Heavenly principles in all their waies . Heavenly principles you will say , What are they ? This is a Heavenly Principle , That God is all in all : that 's a Principle that the Saints are guided by , in Heaven they look upon God to be all in all unto them , so do the Saints here , in what they do , in what they are , in what they enjoy , they act upon this Principle , that it's God that is all in all , whatsoever I see in the creature , yet it 's God that is all in all to me , I act by vertue of this Principle . That God the infinite First-being , is infinitely worthy of all love for himself , that 's a Heavenly Principle : the Saints that are in Heaven , they look upon the infinite excellencie and glorie of God , they look upon him as the First-Being of all things , having all excellencie , and glorie enough to satisfie all creatures for ever , and look upon him as infinitly worthy of all love and service for himself ; know this is a heavenly Principle : So the Saints their conversation is in Heaven , they are acted by heavenly principles ; I look upon such and such things in the world whereby I may go in credit , encrease , or comfort , this is an earthly principle : But when my heart is so upon God , that it looks upon him as infinitly excellent and worthy of all love , service , fear , honor , and worship for himself alone , whatsoever becomes of the creature God is worthy of all for that infinite excellencie in himself ; this is a heavenly principle : and for one to be acted in his life by such a principle as this is , this is to be acted by heavenly principles , not by such low , and base principles as the men of the world are , but by heavenly principles . Thirdly , Their Conversations are in Heaven . For here though they live in the world , they have communion with the God of Heaven that is above in the whol course of their lives . In the 1. Epistle by John 1. chap. you have divers excellent expressions about our communion with God. In the 3. verse , That which we have seen and heard declare we unto you , That ye also may have fellowship with us , and truly , our fellowship is with the Father , and with his Son Jesus Christ . And then in another Scripture we reade of the Communion of the holy Ghost , Thereis Communion with the Father , Son , and holy Ghost . Now what makes Heaven but God ? we say , where the King is there 's the Court , where God is there 's Heaven , let God be where he will. There is some controversie among some , where the Saints shall be after the Resurrection ; some think it shall be still here , and yet with all the glory that the Scripture speaks of . Now it 's no great matter where it be , so it be where God is , those that have Communion with God , they are in Heaven , their Conversation is in Heaven : now it 's that that is the life of the Saints , their Communion with God ; thy life it is to have communion with the Creature , that is for thee to close with the contents of the Creature , and the faculty that is in man to tast any thing , or to have any delight in any thing in this world , when there is a sutable object to the facultie , that 's his Communion with the Creature ; As now a Drunkard , there is a kind of Communion that he hath meerly with lude company , and with the creature to please his sence for a while , there 's all the communion that he hath : But what a different Conversation is this , for one meerly to please his sence in meat and drink a little while , and another to have communion with Father , Son , and holy Ghost ? The Saints here in this world have not an Imaginary but a Real Communion with the Father Son and holy Ghost . Communion , you will say , what 's that ? By Communion with God we mean this , The acting of the soul upon God , and the receiving in the influence of the goodness and love and mercy of God into the soul : When there is a mutual acting of the soul upon God and God upon the soul again ; as when friends have Communion one with another , that is , that one acts for the Comfort of the other , there is a mutual imbracing and opening of hearts one upon another for the satisfying of the Spirits one of another : So communion with God is the mutual actings of the soul upon God , and God upon the soul again : The Saints they see the face of God , and God delights in the face of the Saints : And they let out their hearts to God , and God lets out his heart to them . We cannot expresse this to strangers , a stranger shall not meddle with this joy , this is a mystery , a riddle to the carnal world . Do but you consider this , that what Communion you have with your lude company , to sit , and eat , and drink , and play , and tell stories all day long , this you think is a brave life ; but now , that the communion of the Saints is raised higher , and the comfort of the Saints is not in such poor , low , base things as thine is , the Saints have comfort in God the Father , Son , and holy Ghost , in an infinite higher way , and in that respect their Conversations are said to be in Heaven : And especially when they are with God in his Ordinances they cannot be content except they have Communion with God there , it 's notenough for them to call upon the Name of God , to kneel down and to use some humble broken hearted expressions ; Oh but , what communion have I with God and Jesus Christ and the holy Ghost in my duties at this time ! I come to the Word and other Ordinances , Oh! but what communion have I with God in them ? I cannot be satisfied except I tast and see how good the Lord is ; I cannot go abroad about my businesse but with a heavy heart except I hear some thing from Heaven this morning ; all the comfort of their lives do depend upon this , in having communion with Father Son and holy Ghost . Fourthly , Their Conversation may be said to be in Heaven , Because they do live according to the Laws of Heaven : They do not here in this world live according to the Laws of men , & the lusts of men , but they look for their direction from Heaven , What rule is there from Heaven to guide me ? There must be some word from the God of Heaven to order and guide them in their waies , or else they cannot tell how to sute with them ; Indeed while they live in the Cities of the world they must obey the Laws of men , but still it is in order to the Laws of Heaven , the main thing that they submit to , is the Statute Laws of Jesus Christ the great Law giver ; because there is a Law of Heaven that doth require them for to obey the Laws of men that are according to those Laws of Heaven , therefore they do obey them ; but the Laws of Heaven are those that the Saints look after for their direction in all their waies , such and such a thing I have a mind to , but will the Law of Heaven justifie me in this ? have I any word from Jesus Christ to guide me in such a way ? I dare not do otherwise than according to the Will and Scepter of Christ , they must be my rule in all my waies : whereas before thy lust was thy rule , and thy own ends thy rule ; and the common course of the world thy rule ; but now the Laws of Heaven are thy rule ; and therfore their Conversations are in Heaven because they are guided by the Laws of Heaven : Heaven is their aim , They are acted by heavenly Principles , They converse with the God of heaven , And then fourthly , They live according to the Laws of heaven . Fiftly , Their thoughts and hearts are set upon heaven , as he saith , The soul is where it loves rather than where it lives ; where the heart is there 's the soul , there the man may be said to be . Now the Saints have their hearts in heaven , their thoughts in heaven , their meditations in heaven , working there , When I awake I am alwaies with thee ( saith David . ) And Oh how sweet are the thoughts of heaven unto the Saints ! While thou art mudling in the world , and plodding for thy self in the things of this world , If God should come to thee and say , Where art thou ? as he said to Adam ; yea sometimes while thou art at prayer and hearing the Word , Where are thy thoughts , and about what ? even as we say in the proverb , are running about a Wool-gathering . But now come to one whose Conversation is in Heaven , he keeps his thoughts and meditations there continually , meditating on the glorious things that are reserved in Heaven . As I remember I have read of that holy man , Mr. Ward that being in the midst of a dinner , and people wondering what he was a musing about , he presently breaks out , For ever , for ever , for ever , for almost half a quarter of an hour he could not be still'd , but he cries , for ever , for ever , for ever . So far as any man or woman hath their Conversation in Heaven their thoughts are there , thinking Oh eternity , eternitie , to be for ever in Heaven , to live for ever with Christ and God , and Oh the Crown of glory that is there ! when will that blessed day come when I shall come to enjoy those good things that are there ? his thoughts will be there , and he is longing to be there , his love and desires and affections will be working there . It 's said of the people of Israel , Acts , 7. 39. That their hearts turned back again to Egypt ; they never returned in their bodies to Egypt , but their hearts were there , they would fain have the Onions and Flesh-pots that were in Egypt , their hearts were there . So it may be said of many , that though they come and hear the Word , yet their hearts are in their shops , their hearts are after their covetousness ; but it 's contrary with the Saints , Though they live here in this world , yet their hearts are in Heaven : As I remember it 's written of Queen Mary , that she said , If they rip'd her open they should find Callis in her heart ; And so it may be said of Saints , whose Conversations are in Heaven ; I speak not of all Professors of Religion , for it 's said of bodies , ( when Paul speaks of the resurrection ) there are bodies Celestial , and bodies Terrestial , so I may say , There are Professors Celestial , and Professors Terrestial , but as for such whose Conversations are in Heaven , who walk with God , and live here the lives of Heaven upon Earth , If they were rip'd up , you should find Heaven in their hearts ; un-rip many mens hearts , and there 's nothing but the earth , uncleanness , and baseness ; suppose God should come this moment , and rip up all your hearts , and disclose them to all the men of the world , what a deal of filthy stuff would be found in many of your hearts ? but for such whose Conversations are in Heaven , they would be ready to have God unrip their hearts when he pleaseth , Lord , try , Lord , search me , Lord , examine and see what is in my heart ; I 'le but put this now to you as in the Name of God , and let conscience answer , What do you think would be found in your hearts if they should be unrip'd now ? and if your consciences tell you , Oh Lord ! if my heart should be rip'd up now , there would be a filthy deal of ugly and abominable stuff there , surely I have not had my Conversation in Heaven , my heart hath been sinking even down to low , and base things : but now , for those whom this text concerns , it will be an exceeding comfort to them ; and I hope that there are divers of you that may be able to say , if the Lord should at this present rip our hearts and shew them to all the world , I hope the world should see that Heaven is stamped upon our hearts . We account it sad weather when we cannot see the Heavens for many daies , when we cannot see Heaven many times for a week together ; and we account it an ill dwelling where men dwell in narrow lanes in the City , so that they can scarce see the Heavens except they go abroad in the fields . My brethren , surely it 's a sad time with a gracious heart when any one day passes without converse with Heaven , without the sight of Heaven , and meditations of Heaven , and having their hearts there . Thus it should be with Christians whose Conversations are in Heaven , they should never love such dwellings wherein they cannot see the beams of the Sun ; It 's a most comfortable thing for to see the light , a man that dwels in some dark house , it 's very comfortable for him to walk out into the open air , and to behold the Heavens ; Oh my brethren ! our souls dwell in dark houses every one of us ; for our bodies are to our souls like a dark and low celler , but the Lord gives us liberty to go abroad , to be conversing with the things of Heaven that he hath revealed in his Word and in his Ordinances : And as many Citizens that live in dark rooms & keep a long time close to their work , yet at such times as they cal days of Recreation , they walk abroad in the Fields and take the fresh air , and oh how delightsom is it to them ! The same should be to a gracious heart that hath a great many businesses ( indeed ) in the world , I but on the Lords day , Oh that he may now enjoy God in his Ordinances more than before ; his thoughts are upon those waies wherein he may come to have more of Heaven , Oh! that I may come to converse more with God than at other times ! And upon that the Sabbaths are the joy of his soul , his delight , he longs after the Sabbath , he thirsts after Ordinances , for indeed his heart is in them , for he finds there is more of Heaven in them than in other things ; and in that regard the Saints having their thoughts and hearts in Heaven , thus he proves to have his Conversation to be in Heaven . Moses never came to Canaan , and yet God gave Moses a sight of it , carried him up to mount Nebo . Heavenly meditations are as it were mount Nebo , whereby when the heart is raised a little upon the mount , it 's able to see Heaven , & behold the glorious things there . The Scripture speaks of Lucifer , that he had his nest among the stars : A Saint hath as it were his nest , his dwelling among the stars , yea , above the stars in the highest Heavens . As 't is with wicked men , that when they seem to draw nigh to God , yet their hearts are far from him ; then they are in their shops , they are among their ships when they seem to be worshipping of God : So when the Saints seem in regard of their bodies to be far from God , yet their hearts are in Heaven in the mean time . Sixtly , For the opening of a Heavenly Conversation , it consists in this , When in the course of mens lives they do converse and delight in the same things that are done in Heaven , they make their happiness the same happiness that is in Heaven , and make their exercise to be the same exercise that is in Heaven : As for instance , What is there in Heaven ? There is the fight of the face of God ; Blessed are the pure in heart , for they shall see God. And the Angels , Alwaies behold the face of God. So the Saints may be said to have their Conversations in Heaven because their exercise here while they live , it is in the beholding the face of God , in standing before God seeing his face ; the greatest delight and contentment of their souls , it is , that they can see somewhat of God , What 's to be done further ? The Work of Heaven , it is in the Praisings and Blessings of God. What do the Saints and Angels of Heaven , but continually blesse , and magnifie , and praise the Name of that God whom they see to be so infinitly worthy of all praise , and honor from his creatures ? Then is a mans Conversation in Heaven when as he doth the same things , when he joyns with Angels & Saints in doing of the same work , of magnifying and blessing and praising God. What 's done in Heaven , but the keeping of a perpetual Sabbath ? Then are our conversations in Heaven , when we delight in Gods Sabbath , yea and indeed to keep a constant Sabbath unto God , though busied about earthly things , yet still we keep a Sabbath to God , in resting from sin , and being spiritually imployed . And that 's a Sixth thing . Seventhly , Then our Conversation is in Heaven , When in Earthly imployments , yet we are Heavenly : when we use earthly things after a heavenly manner ; it is not the place that God looks at so much , where his Saints are , But what they do : Though while we live in the earth we use earthly things , yet when we can use them in an heavenly manner , then our Conversation may be in heaven though we upon earth . As thus first , When in the use of earthly things , we do quickly passe through earthly things to God , we make use of them , but we do not stick in them ; we make them the means to passe through to God , and get quickly through : a carnal heart sticks in the things of the earth , mingles with the earth ; but a spiritual , and heavenly heart makes earthly things but as Conduit● for conveyance of him to heaven , we here carry about with us the flesh , and because we have so much earth , we have need of these earthly things , I but they are means of conveyance to Spiritual and Heavenly things . And then , When we use Earthly things as Heavenly , that is , we take a rise of earthly things to meditate of Heaven ; upon the enjoyment of any thing in this earth we raise up our thoughts to the things of Heaven ; when we see the light , to remember then the glorious light of Heaven , and of the inheritance of the Saints which are in light ; when we cast any sweetnesse in the creature , If these things be so sweet , Oh what is heaven and God then that is the Fountain of all good things ! Thus to make all earthly things to be but as heavenly rises to us , That 's a heavenly Conversation , that in the use of earthly things doth quickly passe through to God , and that makes spiritual and heavenly rises of earthly things . Eightly , Then is our Conversation Heavenly when the Saints in their Converse together are Heavenly : when the Saints in their converse do look upon themselves as the Citizens of Heaven , and converse as it beseems those of such a Country . When as Country men are abroad in forreign parts and they meet together , and there be conferring about the state of their country in their own language , and aboue their friends , and what things there are there among them , they will say one to another , ( as English men ) me thinks we are in England now ; our converse is as if : we were in England . So when the Saints in their meetings , they do not meet to jangle , and wrangle , but they meet to converse of Heaven , and to confer about their Country , and every one telling news of Heaven , there 's none of the Saints that walk close with God , but when they meet together may tell one another some tidings of Salvation from above . When Country men meet together in any place commonly the first question is , What news is there from our Countrey , from England ; So the Saints when they meet together if they be of Heavenly Conversations , They will be talking somwhat of Heaven before they go : what news of our Countrie ? what news from Heaven ? though they may have leave to refresh themselves being poor earthlie creatures here , with somthing of the earth , yet they will have some talk of Heaven before they part one with another : This is a Heavenlie Conversation when the Communion of the Saints of Heaven is in Heavenlie things . The ninth and last thing wherein the Conversation of the Saints in Heaven is , is this , That their great trade while they are upon the earth it is for Heaven : Though they be not in their bodies there , yet their trading is there , and that 's the special thing that seems to be noted in the verie word in the text ; now their chief trade it is in Heaven , the Saints that have Heavenlie Conversations they do not trade for trifles as other men do , but they trade for great things , for high things , in the 3. of Collos . saith the Apostle there , If ye be risen with Christ , seek those things that are above where Christ sitteth at the right hand of God : set your affections on things above and not on things on the earth . They seek the things of God , even those things where Christ sitteth at the right hand of God , set your affections on things above and not on things on the earth ; they seek after these things , they merchandize for those goodlie Pearls . CHAP. VII . The Saints Trading for Heaven , opened in Seven Particulars . NOW in the Saints Trading for Heaven there are these several things considerable . First , As in trading you know it is requisite in those that are trades-men to any Countrie , that they should have skill in the Commoditie that they trade for ; so the Saints they have skill in Heavenly things ; there 's many poor Christians who have little skill in the matters of the world , speak to them about them they understand but little , but speak to them about Heaven , and you may quickly perceive that they have skill in heavenly Commodities , they have a skill from God , they are Wise Merchants . Secondly , A Trades-man , he must have a stock to trade withal : Now the Saints they have a stock to trade withal for heaven , they have grace in their hearts , grace in the heart is a stock for a trade . If you leave your Children no lands , yet if you leave them a good trade and a stock , you think you leave them a plentiful portion . Now the Saints though they have but little in the world , yet they have skill in the Commodities of heaven , they have a good trade and a good stock too , they have a stock of grace that shall never be lost , how ever they perhaps may not have those In comes that they do desire somtimes , yet they shall never lose their stock , their portion , and it should be their care to improve their stock for heaven , and indeed then they have their Conversation in heaven , when they improve and lay out all their stock that way about heavenly Commodities . And then a third thing in trading is , To take advantage of the Market for Commodities : Great bargains may be had sometimes that cannot be had at another ; so the trade of a Christian for Heaven it is in the observing his advantages that he hath for heavenly things , and those that have their Conversations in heaven they are very wise and understanding this way ; they are able to know their times and seasons ; other men that have not skill in the matters of heaven they do not know their times and seasons , and therefore they neglecting their markets , it may be upon their sick and death bed then they begin to think of heaven , and then , Oh that they might but know that their souls might go to Heaven when they go from their bodies ! I but thou art unskilful in heavenly Commodities , thou didest not know thy time , thou shouldest have had thy Conversation in Heaven in the time of thy life , and so have observed what advantages God gave thee for trading for heaven ; Oh that we were but all wise this way , to make it appear that our Conversations are in Heaven in this respect , namely , That we are wise to observe our advantages , Oh! the advantages that God hath given us all at one time or at another for Heaven , there 's not any one of you but God hath given you much advantage for Heaven had you but taken it , If you will reflect upon your own hearts , the course of your lives in former times , your consciences may tell you , Oh sometimes what fair advantages had I for Heaven ! How did the Spirit of God begin to stir in me ? What truths were there darted into mee at such a season ! What motions flowing in had I at such a time ? Oh how happy had I been if I had taken such an advantage for Heaven , I had even been in Heaven already : Now those who do converse with Heaven , they watch at those advantages , they come not to hear the Word but they watch for the time to have God stirring in their hearts , and they follow that advantage , they watch for the time of the softening of their spirits , and the enlivening of their souls , and they follow hard those advantages , and so trade for Heaven , and grow rich in Heavenly Commodities . Fourthly , Where there is a trade from one Country to another , there 's much intercourse . A man that trades to such a Town or Country , ther 's much intercourse between that man and those that live there : so a Christians trading for Heaven is in this , there is very much intercourse between Heaven and his soul , every day he sends up to Heaven , and every day he hath something from Heaven sent down to his soul ! Oh do but examine what intercourse there hath been between Heaven and you : how is it with many of you ? even as if there were no Heaven at all ? Men that are no trades-men to the Indies , 't is as if there were no such place at all to them . So it is with many that lives even in the bosom of the Church , there is very little intercourse between Heaven and them ; but a trader for Heaven hath much intercourse with heaven . Fifthly , A man that trades to any place , if he trade for great matters he hath the chief of his stock where he trades ; though he be not present in his body , yet the chief of his estate is there : If a man be a Spanish or a Turkish Merchant and trade thither , the chief of his estate lies there , in Spain or Turkey more than here . So it is with one that trades for Heaven , the chief part of his estate lies there , he accounts his riches to lie in Heaven ; indeed he hath somwhat to live upon here in this world for a while , but there 's his riches , he looks at Heaven as the place where his greatest treasure lies . Sixthly , A man that trades , is willing to part with something where he is , that he may receive advantage in the place where he trades : So it is with the Saints that trade for Heaven , they are willing to part with much that they might receive afterwards in Heaven : they are willing ( I say ) to part with any thing here in this world , to the end that they may receive it when they come home . A man that is abroad , and is going to his own Country , and there he is trading for Commodities , he is very willing to part with all his money where he is for receiving Commodities in his trade ; or those that give their moneyes here that so they may receive commodities in another place where they are trading : A carnal heart that doth not know the certainty nor excellency of the Commodities of Heaven , they are willing to part with nothing , but will keep all , they think with themselves , what we have here we are sure of , but that that they talk of Heaven we do not know what it is , it may prove to be but an imagination , therefore we wil keep what we have and be sure of that : Oh! thou art no trader for heaven , if thou wert thou wouldst be willing to part with any thing here , that so thou mightst receive commodities there , thou wouldest be content to live poorly , and meanly in this world so be it that thou mightest have thy riches when thou comest into thy mansion of glory . Seventhly , Trades-men that trade for great matters , they must trust much , they cannot expect to have present pay in great sums . It 's true , men that trade for little matters , that trade by retale , they usually take in their pence and two pence as their commodities goes forth ; but it 's not so with Merchants that trade for great things in whol-sale : So 't is in traders for Heaven , they trust much ; and indeed , the grace of Faith it is the great grace that helps in the trading for Heaven , they have a little earnest for the present . You that are traders , and go to the Exchange and sell bargains for many thousands , you have not perhaps above twelve pence or a crown for the present , it may be only a promise , but you expect the great sums afterwards . So those that are traders for Heaven , they have some earnest , they be contented with a little for the present , the first-fruits of the Spirit , or a bare promise from Christ , this is that that binds the whole bargain , and they expect to have the full pay hereafter when they come to Heaven . It is a happy thing when God gives men and women hearts to be willing to trust God for eternity , and if they have but a little comfort and grace now , yet to look at that as an earnest peny of all the glory that Jesus Christ hath purchased by his blood , and that God hath promised in his Word , thou art not fit to be a trades-man for Heaven that canst not trust , that canst not be content that great bargains should be bound with a little earnest . But that 's the soul that trades in Heaven , that can be content to wait for the fulfilling of promises , & to take what they have from God for the present though it be but a very little , as an earnest to bind all those glorious things that God hath promised in his Word . Here you see a trader for Heaven in these Seven things . Now put all these things that you have heard together with these ; and you may see what it is to have our Conversations in Heaven . CHAP. VIII . Seven Evidences of mens having their Conversation in Heaven . NOW then , there are some Evidences of Christians having their Conversation in Heaven . As we shewed you som Evidences of an Earthly Conversation , so likewise of a Heavenly Conversation : that is , some demonstrations plainly to shew , That the Conversations of Christians are in Heaven . In the first place , It 's plain certainly , there are Christians that have their Conversations in Heaven ; First , because there are Christians that can vilifie all the things of this earth : surely except they had their Conversations higher than the earth they could not so vilifie the things of the earth . It 's an evidence of the height of Heaven , that a man is lifted up very high , that shall look vpon the very Globe of the earth as a very punctum , as a little thing : so an evidence that the hearts of the Saints are on high when they can look on the things of the earth as smal ; it 's true , we that are upon the earth look upon the stars as small , and the earth as great ; but if we were in Heaven we would look upon the stars as great and the earth as small , as Paul did , accounted all things but as dung and drosse , dogs meat , for the excellency of the knowledge of Jesus Christ : and Luther , that accounted the whol Turkish Empire but a Crumb that the great Master of the Family casts to his dog : surely here 's an argument that the Saints have their Conversations in Heaven that can look upon the things of the earth as so mean , and so little , as indeed they are . A second Evidence is this , That they can be content with so little in this world , and can live such comfortable lives in the enjoyment of so little ; perhaps you cannot tell how to have comfortable lives except you have so much coming in by the yeer , and so much provision : but now , one that is heavenly , a godly man or woman , can tell how to live a joyful and happie life in the want of the things of this world ; though they have but little , though but bread and water , though but mean habitations , mean cloathes , though but of mean esteem in the world , yet can go through the world with a joyful heart , blessing God all his daies , nothing but admiring , praising , and magnifying God for his rich mercie ; and blessing himself in God , and accounting his portion to be a goodly portion , and his lot to be fallen into a fair ground . I verily beleeve that there are very many poor , mean people in this world , yet their houses are more fill'd with blessings of God in one day , than many Rich , Great , Noble men have their houses in twenty or fourty yeers : now this argues that they have their Conversations in Heaven , that though they want comfort never so much in this world , yet they can live comfortable lives ; surely it is somthing that doth rejoyce them , when they can so rejoyce in the want of these outward things , when their joy depend● 〈◊〉 upon the things of this world ; men that have earthly hearts , if they lose but their outward comforts , they cry our , Oh we are undone ! And you may see mightie alteractions in their very countenances , they have nothing to joy their hearts when they lose the things of the world : but it is no● so with the Saints , whatsoever crosses they meet withal here in this world , yet still they rejoyce in Christ , blessing God , the course of their lives is nothing elle but a continual magnifying , and praising God for his mercie and goodness to them ; surely they have their Conversations in Heaven . Thirdly , Not onlie can live joyfullie in the want of manie comforts , but they can suffer the loss of all , yea , suffer hard things , suffer afflictions , suffer torments and tortures with joyful hearts , reade but that 11. of the Heb. at your leisure , 13 , 14 verses , They confessed that they were strangers , and pilgrims on the earth , for they that see such things , declare plainly that they seek a Country ( this Scripture is to be annexed to the second evidence ) Mark , They that seek such things declare plainly that they seek a Countrie , surelie there is somthing else that they seek after when they set so light by the things of this world , For the Saints are not fools , but there is some reason for what they do , surely there is somthing in it , for they have the same nature as you have , and they have need of comfort as well as you , and had they not some other comfort besides outward comforts , they could not live so comfortably in the want of outward comforts , but they that are content with a little , as pilgrims and strangers : they declare plainly that they seek a Country ; that is the second Evidence . And then , For the suffering of tortures and pains for the sake of Christ . This is another Evidence : and so you have in the 10. Heb. 32. But call to remembrance the former daies in which after ye were illuminated ye endured a great fight of afflictions , partly , whilst ye were made a gazing stock , both by reproaches and afflictions , and partly whilst ye became companions of them that were so used , and then in the 34. verse , And took joyfully the spoiling of your goods , Why ? knowing in your selves that ye have in Heaven a better and enduring substance : This made them take joyfully the spoiling of their goods . What ? when their goods were spoil'd , did they take that joyfully ? what were they mad men to rejoyce at the plundering of their estates ? No , it was no madness , It was because they knew in themselves that they had in Heaven a better and an enduring substance , and that made them be willing to wander about in sheeps skins , and goats skins , in leather cloathes , as in the latter end of the 11. of Heb. reade but from the 36. verse to the end : this argued their Conversations to be in Heaven . If you reade in the storie of the Martyrs , you shall find verie often when they came to the stake , still their thoughts were in Heaven , and their hearts there , and encouraging one another what they should have in Heaven , and of the glorie that they should have there , that being willing to suffer such hard things for Christ , and that being able to undergo all with so much joy , is an evidence , that there have been Christians in the world that have had their Conversations in Heaven . A Fourth Evidence of Christians having their Conversations in Heaven is this , That their hearts are so fill'd with Heavenly riches . It is an Argument of a man that trades much unto such a place , when he hath his Warehouse stor'd with the Commodities of such a Countrie : As now , though no man should tell me which way his trading lies , that such a man were a Spanish or Turkish Merchant ; yet if I come into his Warehouse , & find that constantlie his Warehouse is fill'd with those Commodities , I may conclude , that certainlie this man is a Spanish or Turkish Merchant : he hath the Commodities of the Countrie continuallie in his warehouse . So , the Saints have much of the riches of Heaven in their hearts continuallie , they have much grace , much holinesse , much of the Image of God , much spiritual life there is there in a Christian , and you may see in his Conversation he doth manifest ( I say ) much of the Excellencie of Heaven , much of the Glorie of Heaven shines in his face ; surelie his Conversation is in Heaven who hath so much of the riches of Heaven in his heart : The heart of the wicked ( saith the holy Ghost ) is little worth : Look into the heart of a wicked man , or woman what is there : thy heart that should be thy storehouse , what is it fill'd withal ? it's fill'd with dirt , and drosse , and filth , and uncleanness , the hearts of wicked men are stored with those things : but now , look into the hearts of the Saints , they are fill'd with God , with Christ , with the holie Ghost , with Grace , that shews that they have traded much in Heaven ; in a constant way you shal find their hearts fild with grace , and manifesting much in their lives , and therefore , surelie their Conversation is in Heaven . A fifth Evidence is this , That they are willing to purchase the Priviledges of Heaven at so dear a rate ; namely , The Ordinances that are part of the Priviledges of the Kingdom of Heaven . Now the Ordinances that are the means whereby they come to enjoy so much of Heaven , they are willing to purchase them at a dear rate , Oh how ever I live , yet let me live where I may enjoy the Ordinances of God , the wels of Salvation , my life cannot be comfortable in the enjoyment of all things in this world if I should be deprived of the breasts of consolation ; surelie they that are willing to purchase Heavenly Commodities at so dear a rate as the Saints will do , this doth evidentlie declare their Conversations to be in Heaven . Sixtlie , When they are so sensible of the stoppages between heaven and their own souls . If there should be a general stoppage of ships that are in France , Turkie , or Spain , your Countriemen are not sensible at all of it ; but your Merchants I 'le warrant you would be sensible enough of it , and when they come together upon the Exchange , al their converse would be of it . So it is with those that have their conversations in Heaven ; and here 's a great difference between those and those that are earthlie minded ; tell those that are earthlie of anie stoppage in the Intercourse between them and Heaven , and they know not what you mean , they think you are fools and mad : but the Saints they are sensible of it , oh it is a sore and sad evil to them , I mean , when at anie time God hides his face from them , when at anie time they go into the presence of God & can hear nothing from him , can receive no Letters from Heaven ( as I may so say . ) If the Post doth not come from such a Countrie , the Merchants are troubled at it . So when the Saints send up their prayers to Heaven by which they trade thither and can hear nothing from God again ; and when they cannot feel those influences from Heaven let into their souls as heretofore sometimes they have done , Oh! they bewail this as a great evil that is upon them above any evil in the world , that influences of Heaven are stop'd , and that God seems to be a stranger unto them , Oh these things they complain of one to another , and they make their moans when they feel the stoppages of Heaven ; this plainlie declares , that they are Traders for Heaven , and that their Conversations are there . The last Evidence of a Saints having his Conversation in Heaven is ; His willingness to die , to depart this world : The going out of this world with so much comfort , joy , peace , and triumph as many of the Saints have done ; as we might give you the expressions of many of the Saints when they were readie to die , rejoycing at the hope of Eternal life , at their going out of the world ; surely had they not conversed in Heaven while they lived here , their souls would not have been so willing to have departed out of their bodies . A man that hath nothing to do in another Country , it may be shall be there as a dead man , he goes but with little joy thither : But now , a man that hath had trading to another Country , and he hath great riches , and so thriven there , that whatsoever he seems to be here , yet there he is a great man : Oh! how comfortably doth that man go to the Country ! how glad is he when he takes ship and sees a fair gale , and prosperous wind to carry him to that Country ! And so it is with the Saints who have their Conversations in Heaven , because they have so much riches there , when they come to die they die with joy , and blesse God for that day as the most blessed day that they have seen ; for they are going now to the Country that they have been trading to all their daies , and where their riches lies . These are the Evidences and Demonstrations that the Saints have their Conversations in Heaven . CHAP. IX . Four Reasons why the Saints have their Conversations in Heaven . But now , If you demand the reason , why it is that the Saints have their Conversations in Heaven ? To that I answer briefly thus . The first Reason . Because their souls that are their better part , they are from Heaven . You know , that when God made Man , He breathed into his nostrils the breath of life . The Soul of man , it is as it were , the breath of God : God did not say of Mans Soul as of other creatures , Let it be made , let there be a soul in mans body . No , but when he had formed the body , he breathed the soul into him . It was to note , that the soul of man had a more Heavenly , and Divine original , than any of the other creatures that are here in this world ; and because the original it is so Divine , and Heavenly , therefore it is , that when the soul is ( as it were ) its self , is set at liberty , it would be at its original : Indeed , though mans soul be of a Divine , and Heavenly Nature , yea through the fall of man , so it is , that the soul of man is even almost turned to be flesh , and so mingled with unclean drossie things as if it had no such Divine and Heavenly original ? and therefore a natural man is called flesh , That that is born of the flesh , is flesh ; as if he had no soul at all : for I say , the soul of man through his fall , the Nature of it seemed to be changed , it is at least depressed down to such vile things , as if it never had such a Divine and Heavenly original . But now , when God works grace in the soul , the soul of man begins to return to its self , and to know its self , and begins to return to its own nature that it had in its first creation : and as soon as ever the soul begins to know its self , it looks then presently at all these things that are here below as vile things in comparison , as contemptable ; for indeed , all these things in this world are infinitly beneath the soul of a man : [ Infinitly ] that is , in comparison , we may even call it an infinite distance between mans soul and all these things that are here below in the world ; the soul of man is neer unto God himself , and therefore when as the soul returne unto its self , it would be some where else than where it is , and would converse with those things that are sutable to its original . As it is with a man that hath a noble birth , suppose a Prince is got into another Country , and there being a child , is used like a slave , set to rake channels , and such mean imployment ; now all the while that he is there and not know his original , he minds nothing but to get his victuals , and do his work that he is set about ; but if once he come to know from whence he was , namely , born the Heir unto such a great Prince , or Emperour that lives in so much glory in such a Country ; then he that liv'd like a slave , his thoughts , and mind , and longings are , to be in the Country where his birth was so high , Oh that he might be but there , he should be happy then ; and it doth him good to hear any man speak of that Country . Truly , so it is with the souls of men , they are the birth ( as I may so speak ) of the high God , of the great King of Heaven and Earth , being breathed so into the nostrils of man. Now through mans fall the soul comes to be a slave to the Devil , and is set about drudggery to provide for the flesh : but now , when God is pleased to convert the soul , the Lord comes then to declare to a man or woman , Oh man , woman ! thou art born from on high , thy soul is ( as it were ) a sparkle of the Divinity ( as I may so say ) thy Father by creation , nay , not only by creation as he is the Creator of all Creatures , is God , but by a more special work of his , by a more special work ( I say ) than in the first creation of other things ; thy soul is from God , and of a Divine Nature , and is therefore capable of Communion with Father , Son , and holy Ghost ; Certainly , thou never hadst such a Divine and Excellent being given the meerly that thou shouldest delight in the flesh , and be servicable to thy body , in eating , and drinking here a while ; Oh! consider of thy Country whence thou camest at first ; here 's one work of grace , to know the Excellency of our souls , and from whence they came : surely , if grace do this , it must needs turn the heart of one that is converted to God , to have his Conversation to be in Heaven . That 's the first Reason . The Second Reason . But not only so , because the soul had a Heavenly original , and therefore will not be content with a portion here in this world , But secondly , When grace comes there , the soul hath a Divine Nature put into it beyond the excellency that it had in its first Creation : I say , there is a Divine Nature higher than is meer natural excellency ; in the 2 Peter . 1. 3. According ( saith he ) as his Divine Power hath given unto us all things that pertain unto life and godliness , and whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the Divine Nature . Certainly the Apostle did not here mean , meerly what Adam had in innocency , I never read that that 's cal'd the Divine Nature ; though it 's true , there is a renewing of the Image of God in man when he is converted ; I but there is somewhat more in the soul of man than repairing of this ; the holy Ghost coming and dwelling in the soul in a higher way than it dwelt in the soul of Adam at the first ; indeed before it was a creature , but such a creature as only had reference to God , as God was the Creator , and man was the creature ; but now it hath reference to God as being made one with the Second Person in Trinity , and so one with the Father : and therefore of a higher Nature than man was in the state of innocency . And you know what is said of Adam in Paradice , He was of the earth earthly , he was of the earth in comparison of the second Adam , ( take Adam in innocency in comparison of the second Adam , he was but of the earth earthly ) and so his posterity though Adam had stood should have been but of the earth earthly , & their portion its like should have bin but in a happines in this world : we never read in Scripture of a Heavenly condition Adam had been in though he had stood ; but the second Adam is from Heaven Heavenly . And the posterity of the second Adam that is , those that are by Regeneration made the children of the everlasting Father , that are made the posterity of Jesus Christ by faith are from Heaven Heavenly ; therefore their souls are indued with a Divine Nature , with such high principles of grace as it must needs carry up their souls to Heaven : If a lump of earth should be so changed as to have a spirit and a life put into it , and to be made of such an Airial nature as any of the birds are , this lump of earth would fly in the air presently . It is so in the work of conversion , All men and women are earthly , and therefore they fink down to the earth , and the earth is their proper center ; but when once they come to be converted , there is a spirit put into them whereby they come to mount up aloft : It is not more natural for the Earth to fall down low , than it is for the fire and air to ascend up high , because every creature doth move towards the Center of it , heavie things fall down because below is the proper place of them ; light things rise up , because their proper place is to be above : and so , the Conversations of the Saints must needs be in Heaven , because there 's their Center , there 's that that 's sutable to the Divine Nature that is put into them . The Third Reason . Their Conversations must needs be in Heaven , Because those things that are the most choice things unto them are in Heaven . I should have named a great many particulars here to shew what are the choice things that concern the Saints , and how they are all in Heaven . Their Father , God , is in Heaven : Our Father which art in Heaven . Jesus Christ he is in Heaven ; Seek the things above where Jesus Christ is sitting at the right hand of the Father . Jesus Christ that is their Head in Heaven . Their Husband is in Heaven . Their Elder Brother is in heaven . Their King is in heaven . Their Treasure is in heaven . Their Inheritance in heaven . Their Hope is in heaven . Their Mantion-house in heaven . Their chief Friends are in heaven . Their Substance is in heaven . Their Reward is in heaven . Their wages are in heaven . All these things being in heaven , no marvail though their Conversations are in heaven . And they are going to Heaven ; now being that they are going that way , travelling towards heaven , they must needs be there in their hearts , heaven is the place that they shal come to ere long , they shal be there , and they know that here in this world they are to be but a while , but for ever to be there , We shall be caught up into the clouds ●nd be for ever with him : Yea , their Conversations must needs be in Heaven , for they have much of heaven alreadie , there 's much of heaven in the Saints , the Kingdom of Heaven it is within them , the Scripture saith : They having so much of Heaven for the present , it must needs be that their Conversation● are there , and so that Scripture in the 10. Heb. 34. Knowing in your selves that ye have in Heaven a better and enduring substance . You may reade it thus , Knowing you have Heaven : a better enduring substance in your selves ; so that the words [ knowing in your selves ] hath not only reference to what they know by hear-say , though this be a true note , that they may know heaven by hear-say ; they hear Ministers speak of Heaven , and reade it in the Word of God , but they know it in themselves , they know it by what God hath revealed in their own hearts , yea , though t●●●● were no books that ever they should see more , though they be not book-learn'd , and though they cannot reade a letter in the book , though they should hear no more Sermons , yet by what is revealed in themselves , They know in themselves that they have a more better and enduring substance : That 's a truth . But the words may be more proper to the original , read thus : Kowing , that you have Heaven in your selves , a Better and Enduring substance : Eternal life is begun alreadie in the hearts of the Saints , there is Heaven alreadie in the Saints ; and therefore no marvel though their Conversations be in Heaven . The Fourth Reason . God hath so ordered things in this world on purpose , that he might wean the hearts of the Saints from the world . The Lord loves to have the hearts of his Saints to be in Heaven where he hath treasured up such glorious things for them , and because that the Saints while they are here in the world , & have so much of the world in them , they would feign be living here in the world ; therefore God doth so order things that they shall meet with little content in this world , that they may be weary of it , and be wearied from it : and indeed , here 's the reason why Gods people have met with such crosses in the world , why the Lord hath kept his Saints so low and mean in the world : It may be you are ready to draw ill conclusions from thence , and to think , I am afraid God doth not love me that he keeps me so low and mean , and I meet with such crosses , and others do not . Oh! gather not such ill conclusions as these are ; It is , because he would gather your hearts to Heaven , and wean you from the world , that you might long to be with him in Heaven , for you are absent from him here in this world , and the Lord would have the full stream of your affections to run after those things that you shal have with him in Heaven . This use you are to make of those afflictions you meet withal , and those crosses that befall you in this world , And thus we have gone through the Doctrinal point , of the Saints having their Conversations in Heaven . CHAP. X. WEE have treated long upon that point of An Heavenly Conversation , and have opened to you , what that Heavenly Conversation is , wherein it consists in many particulars : But now we shal proceed to the Application of al. Though as I have gone along , I have endeavoured not only to speak to your heads , but your hearts , and to quicken what I have said , so as might quicken your hearts : yet from the consideration of all , there are divers Uses that may be profitable unto you . The First Vse . The first is this , If the Saints live such a Heavenly Conversation as hath been opened to you , Oh how far are they from being Saints , from being godly , Who are so far from having their Conversations in Heaven , as they have their Conversations in Hell. There are a generation of men that profess themselves to be Christians , & say , that they hope to go to Heaven ; and yet if you behold their Conversation , it is no other than the Conversation of hell : Certainly , 't is not what men say , but how they live that will cast them another day : he that is of Heaven , or for Heaven , his Conversation is in Heaven : and he that is for hell , his Conversation is hellish : now that 's a Conversation in hell that is like to what is done in hell , what is there in hell , but blaspheming and cursing ? What is there in hell , but hatred and malice ? what is there in hell , but raging and filthiness ? These things are the Conversations of many men who are even devils incarnate . In many families there 's the Name of God blasphemed , there 's cursing , and railing , and malice , and wrath , and pride , so that though they be here in this world , yet they manifest to what place they do belong . So that as the Saints have their Conversations in Heaven , when they die they go to their own place , that is to heaven where their Conversations were : so on the contrary , the wicked having their Conversations in hell , when they die they go to their own place : as it was said of Judas , He went to his own place : So a wicked man dying , having his Conversation in hell while he liv'd , ( I say ) when he dies he goes to his own place , that 's his own proper place , he took content and delight in those things that were done there , and so when he dies , there he shall go . As the tree falls so it lies . As thy Conversation is , and the bent of thy heart is there , so it must lie to all eternity . CHAP. XI . The Second Vse . THis Point likewise , rebukes Hypocrites , as wicked prophane ones that have their Conversations in hell : so there 's another kind of men that are unsound professors , Hypocrites , and they have their Conversations between Heaven and Earth : It 's not in Heaven nor in Hell , nor altogether upon the Earth , but between Earth , and Heaven , and Hell. Sometimes they seem to be a loft , above ; sometimes very forward and zealous in the profession of Religion , sometimes much inlarged in Duties , at other times again they are as base earthly spirits as any , yea , somtimes , there 's much of Hell in their hearts , and in their waies , they professe themselves the seed of Abraham , but they are not as the stars of heaven , but as Meteors that are between Heaven and Earth : we call them blazing stars ; but they are not so bright as the stars , nor are they of such a heavenly nature as the stars , they are but made of a few unclean vapours that come out of the earth , which being got up neer the heavens , do make a shew as if they were some star in heaven , but you find a great deal of difference between the stars and them in this , for within a little while they fall , and vanish , and come to nothing ; and so it is with many hypocrites , they by the Word are raised up a little for the present , and seem to be above the stars , and they have a glittering shew as if they had somthing heavenly in them , even like the stars of heaven , they seem to be got above others : your blazing star , a child would think it a great deal bigger than one of the stars that is an hundred times bigger than that is ; so 't is with many hypocrites , they have a greater shew of Religion than many that have truth of Godliness , and that are truly gracious , they look upon them as wondering at the excellent parts that they have , excellent abilities , it may be , they will discourse sometimes in an excellent manner about heavenly things ; you shall find some that have no soundness at all , yet will have very excellent discourse , they speak the very language of Canaan , but it is in such company where they may gain respect by it , but still are but as meteors that hang between heaven and earth : whereas the truth is , while they seem to be so high above others , and so heavenly , yet their hearts are groveling upon the earth : many times while they have most excellent expressions in prayer , yet God sees their hearts basely cleaving to some earthly thing , there is some base earthly contentment that their hearts are upon , while they seem to be so heavenly , much like to the Kite that flies on high as if it were an Eagle , but the eye of it while it is above in the air is fixed upon some carrion , upon some prey that it hath upon the earth , and as soon as ever it sees a fit opportunity to seise upon the prey , it comes down to seise upon it , and that 's the place the Kite would be at , that 's the place he doth most delight in , to be upon his prey : And so an hypocrite , though he rises high in some actions , yet the truth is , his eye is upon some earthly prey , and when he sees his opportunity , thither he goes and finks down to those things , and that 's his most proper place , there he takes most delight and content in his Conversation , though his actions may seem to be Heavenly , and therefore he will fall down and never attain to the highest Heavens that the Saints shall go to , but to hell at the last . CHAP. XII . The Third Vse . THE Third Use is this , The Saints Conversation is in Heaven . Hence then for shame , let us not find fault with strictness in the waies of God , let not man speak against the waies of God , as being too strict , and what need we be so Circumspect , and so precise , and so pure ? what need we labor to do so much ? what ! canst thou attain to a more strict and holy Conversation than a Heavenly Conversation ? It is a very carnal expression that some have , Why ? we cannot be Saints ? we are not Saints ; yes , the holy Ghost cals all beleevers , all that have the very least degree of true grace , he call them Saints . When we come to Heaven , then we shall live better , but while we are in this world we cannot . Ye● , while you are in this world your Conversation is to be in Heaven ; surely men either are not acquainted with the Word , or they shut their eyes and will not see and consider what the Word saith about a strict Conversation : Sometimes you find in Scripture , that we are commanded , to be perfect , as our Heavenly Father is perfect ; It 's a strange speech , and yet it 's the speech of Christ himself . And we must walk as Christ walked , and he that hath this hope , purifieth himself as he is pure ; and then our Conversation is in Heaven . Put these together , Perfect as our Heavenly father is perfect ; Walk as Christ walked ; Purge our selves as he is pure . Our Conversation is in Heaven : what do all these things tend to ? Surely it tends to a great deal of strictness and holiness of life . And these things shew that the work of a Christian here in this world is a busie work , that a Christian-life it is not an idle , dull , heavy , or sluggish life ; you that are Christians , you had need quicken up your selves , you had need awaken those drousie spirits of yours , if this be required of you , that you should be perfect as your Heavenly Father is perfect , Walk as Christ walked , Purifie your selves as he is pure , Holy as he is holy , and to have your Conversations in Heaven , surely , there need be a great deal of quickness and life in the hearts of Christians ; and you are not to content your selves in a meer possession , and doing some little matter in the way of Religion , or being somewhat better than others , you are to aim at heaven , look up there , and make that to be your pattern . CHAP. XIII . The Fourth Vse . AND that rebukes even such as are truly godly , many that yet do fail exceeding much in this thing : Oh! their Conversations are too low , are too earthly ; If they would examine their hearts strictly they cannot say , that their Conversations are in heaven , I am a stranger upon earth , saith David . But many may say , that they are strangers in heaven . Whereas earth should be the place of our pilgrimage , and heaven our home ; but it 's quite otherwaies , heaven is rather the place where most professors are strangers , and earth is the place of their habitation , they cast up a thought now and then to heaven , as now and then men will cast up their eyes and look upon heaven , but where 's your heart ? where 's the great workings of your spirits ? It 's a speech of the Lord , saith he , Heaven is my Throne , and Earth is my Foot-stool : Spiritual things they are to be look'd upon as the good things , as the Throne of God , & those earthly things only as the things of Gods foot-stool : but now , How many are there that have Earth their throne and Heaven their foot-stool ! that is , Heavenly things are made subordinate to earthly things ; Oh! this should not be in any of those that professe themselves to be Christians , none of the Saints should satisfie themselves in any life but this , to be able to say , I blesse God , my Conversation is in Heaven , though God let me live upon the earth , yet my conversation is in Heaven . What an unworthy thing it is for one that doth professe to have his portion and his inheritance in Heaven , yet to have the heart so mingled here with the earth ; In Gen 45. 20. saith Joseph in sending for his father , Regard not your stuffe , for the good of all the land of Egypt is yours . Regard not the stuff , do not let it grieve you to forsake your stuff , leave all your lumber behind you , for all the good things of Egypt are yours . Oh what a shameful thing is it , that Christians should regard their stuff so much as they do , that hope to have the good things , not of Egypt , but of Heaven its self to be theirs ! Surely if we have seen the things of Heaven , one would think that all the things of the earth should be darkened in our eyes : 2 Cor. 3. 10. That which was glorious ( saies the text ) had no glory in comparison of the greater glory . That Scripture I confesse , is spoken in comparing of the Law and the Gospel , there was a glory in the delivering of the Law , but that had no glory in comparison of the greater glory , that is , in comparison of the Gospel ; for in the Gospel we behold as in a glasse with open face the glory of God , and are changed into the same image , as from glory to glory : But we may apply it thus ; As the things of the earth that were glorious before in your eyes , yet in comparison of the greater glory , should not at all be glorious ; though before conversion these things were glorious , & grant it , that there is some kind of glory upon the things of this world , that they are gilded and varnish't over , but in comparison of the greater glory they are not glorious at all , though they that never saw any thing else as glorious but the things of the world , yet thou that hast seen the greater glory shouldst not account these things glorious : Oh therefore Christians , lift up your hearts to Henven , and let your Conversations be in Heaven : Though God hath so ordered it , that you must live here a while and must be content , for indeed to some Christians that have their Conversations in Heaven , it 's a great part of their self-denial , and of their subjection to God , to be willing to live upon the earth , and to stay from Heaven till Gods time come ; This is a riddle and a mystery to many , that it should be a part of our Salvation , Obedience , yea , of Self-denial , though they had Crowns of Glory , though they were Kings and Princes here in this world , to be willing to stay here . We might come to attain this , if our Conversations were in Heaven , and our hearts there . As we reade of Daniel , though God so ordered it , that he could not live at Jerusalem where the Temple was , yet he would open his window towards Jerusalem , he would ever be looking that way . And so , though God hath so ordered it , that we cannot come yet to live in this Heavenly Jerusalem bodily , and in that full way as hereafter we expect to do , yet we should open our window , our eyes , and the doors of our hearts should be open towards Heaven . I remember I have read of Edward the First King of England , that had a mighty mind to go to Jerusalem , but because he could not go , for death prevented him , he gave charge to his Son to carry his heart thither . And so it should be with us , we should endeavour to have our hearts there , and to have as much of Heaven as we can though we cannot be there our selves in nature : Every creature hath put into it by the God of nature an instinct to move to its proper place ; as now , because the proper place of fire is above , there is an instinct of nature in fire to ascend to its proper place . And the proper place of earth is below , and therefore it will fall down to the Center ! a heavie thing that hath much earth in it , though it breaks its self to pieces yet it will fall down towards its Center : and so it will be with a Christian , though he break himself to pieces , whatsoever he suffers , yet he hath an instinct to carry him to his proper place ; fire because its proper place is above , if it be kept down by violence , what a mighty power there is in fire to make way for its self that it may get up , that 's the very reason of the mighty force that there is in Guns , because there is fire in the pouder that is kept in , when the pouder is once fir'd , because the fire would get up above , therefore it breaks with violence , and if it cannot have vent to get out , it breaks any thing in the world for it must out , that it may get up to it 's own place ; and so it should be with a Christian , there should be a strong impetiousness to get up to his own place ; that would be an evidence indeed that Heaven is thy proper place : Oh Christians lift up your hearts , and let your Conversations be in Heaven . CHAP. XIV . An Heavenly Conversation is a convincing Conversation . I Shall not need to come again and tel you , what Heavenly Conversation is , it hath been opened at large to you ; but for the setting an edg upon this Exhortation : First , Know , That a Heavenly Conversation will be a very convincing Conversation ; then you will convince men that you have somwhat more than they have when they see you live Heavenly ; for the men of the world they know the things of the world , are the things that their hearts are upon , and that which they mind ; but now , when they see those that professe Religion mingle themselves with the earth as they do , then they will think that they are acted by the same principles that themselves are ; but now , Heavenly Conversations will convince them , when they behold them walking above in the whol course of their lives , when they see an evenness and proportion in their course ; take them at all times , and in all businesses , they carry themselves as men of another world : As a man that is a stranger to a place , may for a while act it so , as he may seem to be one that is a native in the place , but one that is born in the place , will go nigh to find him out in one thing or other : and so , 't is very hard for men to carry themselves so if they have not true grace , though they appear sometimes to be very Heavenly , yet one that is a true Citizen of Heaven will discern them at one time or other if they have not grace ; yea , the truth is , carnal men wil discover themselves that they are born of the earth , and are of their Countrie , his speech betrais him , he is a Giliadite : But when Christians shal in their constant way have their Conversations in Heaven , then their Cōversations are very convincing ; There are the Raies of Heaven about them , they have the lustre of Heaven shining wheresoever they go , and in all company , surely such a man seems to be in Heaven continually ; So it will force it from the very Consciences of men to say , Certainly these are the Citizens of Heaven ; if there be any Denizens of the new Jerusalem while they live upon the earth , these they are . I remember it 's said of that Martyr Dr. Taylor , That he did rejoyce that he ever came into the prison to be in company with that Angel of God Mr. Bradford , Mr. Bradford's Conversation , it was Angel-like , like an Angel of Heaven , and did convince almost every where , where he went : Oh! 't is of great use that Christians should live convincing Conversations . You know what Dives said to Abraham , That he would have one sent to warn his brethren , that they might not come to that place : saith Abraham , They have Moses and the Prophets : Oh but saith Dives , If one rise from the dead , they would hear him . I may say thus , If God should send one from Heaven to live among men , and to preach to them , surely they would regard him . Would it not be a great benefit to the world if God should send some one Saint from Heaven , or Angel to converse in a bodily way among us ? Truly , Christians should live so , as if they came from Heaven every day , as if they had been in Heaven and conversing with God. When they go to perform duty in a morning , and get alone between God & their souls , they should never leave striving till they get their hearts so in Heaven , and get themselves upon the Mount , so as when they come down to their family their very faces may shine , so that you may see by their Conversations , that certainly they have been with God upon the Mount this day . Now I appeal to you in this , Do you live so , as that your family , and your neighbors may see that you have bin this morning in Heaven ? Every morning we should have some converse with Heaven , which if we had , our Conversations would be convincing all the day long , and very profitable it would be to the world ; Christians that live Heavenly Conversations they are ( I say ) of very great use in the places where they live . As I remember it 's said concerning Christ , When he ascended up to Heaven , he gave gifts to men . And if we could oftener ascend up to Heaven , we should be more able to be beneficial to the world . CHAP. XV. An Heavenly Conversation is growing . AN Heavenly Conversation is , a growing Conversation . Oh! they grow mightily , they do thrive in grace exceeding much in a very little time , they grow to attain to a very great measure of Communion with God the Father , and with Jesus Christ , and every day they grow more and more spiritual , having so much of heaven within them : It 's true , when they come into Heaven , they shall be perfect : But now , the fetching from Heaven is that that makes them grow , it must be the influence from Heaven that must cause the grouth of Saints ; As now , suppose that the ground upon which flowers and herbs grow , be never so fertile in its self , and the herbs or plants be never so well rooted in the earth , yet if there be not an influence of heaven upon them they will not grow much , nay not at all , but quickly wither : So it is with Christians , let them have never so much means of growing below , never so many Ordinances , yet if they have not rich dews from above they wil not grow , or if there be any growth , yet either they wil bear no fruit , or else it will be very shrifled and sowre fruit . You know , that fruit that hath the most of the beams of the Sun that comes from heaven upon it , that fruit grows riper and sweeter than other fruit ; fruit that grows in the shade , that hath the influence of Heaven kept off from it , it is sowre fruit . And the reason that the Saints have so little fruit , and that it is so sowre , it is because that they have not more influences from heaven , they do not stand in the open Sun , their souls are not presented dayly before God , and have the warm beams of the Sun of Righteousnesse shining from Heaven upon them ; but there is something between Heaven and their souls : but a Conversation in Heaven , as it would be a Convincing Conversation , so it would be a Growing Conversation . CHAP. XVI . An Heavenly Conversation brings much glory to God. ANd then , It would be a Conversation glorifying God much . Oh! the Glory that God would have from a Conversation in Heaven ! Let your light so shine before men , that others beholding your good works , may glorifie your Father which is in Heaven . Then indeed the Image of the God of Heaven is held forth when mens Conversations are heavenly , the Lord takes much delight to have his glory to be dispensed abroad by his Saints , to have some reflection upon the world : As in a glasse , though beams of the Sun do not shine upon a wall , yet by a glasse you may take the beams of the Sun and cast the reflection of them upon a wal : so those beams of the glory of God that shine in Heaven , the Saints by their Heavenly Conversation may ( as it were by a glasse ) take them and reflect them upon the world , and upon the faces of men : the hearts of the Saints should be as a glasse taking the beams of the glory of God and casting them up and down where they are , and so your Heavenly Father should come to be glorified by you . Let every Christian think thus , My Conversation is thus and thus ; but what glory do I bring to God by my Conversation ? do others glorifie God by beholding the lustre of the holiness of God in me ? do they see cause to blesse God that they see so much of the glory of God in me ? Certainly , there is more of the glory of God shines in the gracious , holy , spiritual Conversation of a Christian , than shines in the Sun , Moon , and Stars , than in Heaven , and Earth : I mean , for the works of Creation and Providence that are in Heaven and Earth ; the creatures that God hath made , as the Sun , Moon , and Stars ; and here in this world , the Seas , the Earth , the Plants , and the like , though they have much of the glory of God , yet a Heavenly Conversation declares more of the glory of God than all these . You know what the Psalmest saith , The Heavens declare the glory of God , and the Firmament shew his handy work . It may be spoken more fully of Heavenly Conversations , the Heavenly Conversations of the Saints , declare the glory of God ; and those that shine in the Firmament of the Church are stars , ( for the Church is the firmament , and the Saints be there as stars ) & they declare the Handy work of God. Now though its true , As in Heaven there 's one star differs from another star in glory : and so in Christians , every one cannot attain to so much glory as another , yet every one is a star , the meanest Christian that lives , the weakest Beleever that is , yet should be as a star in the firmament , though he cannot shine so gloriously as the Sun , or as other stars , yet there should be never a Beleever , never a godly man or woman in the Church but should shine as a star in the firmament , but should be as the Gospel is , even a mirror wherein we might behold the glory of God , in whom we may behold the glory of God even ( as it were ) with open face : An Heavenly Conversation is a Conversation glorifying God. CHAP. XVII . An Heavenly Conversation bringeth much glory to the Sanits . AN Heavenly Conversation , it 's a Conversation that will bring much glory to your selves : Though it's true , that the Saints should aim at the glory of God most , yet there will come glory to themselves whether they will or no if their Conversations be in Heaven : it 's impossible but that in the conscience of men they should be honored walking in a Heavenly Conversation : There 's an excellent Scripture , that shews , that in our glorifying of God , we glorifie our selves also : 2 Thess . 1. 11 , 12. the Aplostle he praies for them , Wherefore also ( saith he ) we pray alwaies for you , that our God would count you worthy of this Calling , and fulfill all the good pleasure of his goodness , and the work of faith with power : To what end ? That the Name of our Lord Jesus Christ may be glorified in you , and ye in him , according to the grace of our God , and the Lord Jesus Christ . He praies for the Thessalonians , That they might walk so , that they might have so much of the grace of God in them , that the Name of our Lord Jesus Christ might be glorified in them . Oh! this is that that all the Saints should desire , and endeavor after , That the Name of our Lord Jesus Christ should be glorified in them ; and ye in him saith he : Labor you , that Christ may be glorified in your lives , and you shall be glorified in him . We should desire that Christ may have glory in our glory , & then we shall have glory in Christs glory : this is a sweet and blessed life , when as the Saints have such hearts , as they can say , Lord , let me have no glory , but that thou mayest have glory in . Then saith God , Is it so ? Doest thou desire no further glory in this world , but that I may have glory in ? then I will have no glory in this world , but what thou shalt have glory in : Christ will make us partakers of his glory , as well as we shall make him partaker of our glory . Oh! An Heavenly Conversation that glorifies God , will glorifie the Saints too . CHAP. XVIII . An Heavenly Conversation will make Suffering easie . HEavenly Conversation , it will make all sufferings to be very easie , it will be nothing to suffer any thing you meet withall in this world , if your Conversations be in Heaven : All revilings , and reproaches , and wrongs , they will be nothing , if you get but a Heavenly Conversation , you will contemn all these things that the men of the world think to be such great matters : Men that have conversed in Heaven , never will be much offended for any sufferings : 2 Cor. 4. 17. For our light afflictions which is but for a moment , worketh for us a far more exceeding and eternal weight of glory : While we look not at the things which are seen , but at things which are not seen ; for the things which are seen are temporal , but the things which are not seen are eternal . All but light afflictions , Why ? for our eye is above all these things . And it 's a notable passage that in the Gospel , if you examine the place of Christs transfiguration upon the mount , there Christ shewed his glory unto some Disciples , that he carried with him ; and this is that that I would note from it , do but observe in the story who were the Disciples that Christ carried with him to see his glory , they were , Peter , James , and John ; now afterwards if you compare that story with the story of Christ being in his Agony , which was presently after ; where his soul was heavie unto death , when he was to be betraied , and to be crucified the next day , and fell groveling upon the earth , & sweat clodders of blood through the anguish that was upon his spirit , & cried out , Oh Lord ! If it be possible let this cup pass from me . Here 's a great deal of difference between Christ in his Agony , and upon the mount in his Transfiguration ; and observe , that Christ would have none of his Disciples see him in his Agony , but Peter , James , and John , only those three that saw him in his transfiguration upon the mount in his glory . The note from hence is , That those that can converse much with Christ in glory , can converse with Christ in Heaven , can see Heaven , they may be permitted to see Christ in his Agony and it will do them no hurt . But now , for the other Disciples that did not see Christ in his Glory , if they had seen Christ in his Agony , it might have offended them , Is this our Lord and Master that is in such a fearful Agony at this time ? Oh! it would have offended them ; but now , the other that saw him glorified , it offended them not ; Well , though he be in an agony now , yet we know him to be a glorious Savior , and we will beleeve and trust in him still . So , if we can converse with God in glory upon the mount , what ever agony we see Christ in afterwards we shall be able to bear it : when Stephen had the stones ratling about his ears , yet when he saw the Heavens opened it was nothing to him then , he fell asleep , he rejoyced in the expectation of Heaven . And if you reade in the Book of Martyrs , ever when they came to their sufferings you may see how they did rejoyce , when they did think of Heaven , and remember eternal life . Saith one woman to her child that was going to be burnt , when as the people thought she would have rung her hands , and made great lamentations to have seen her child stepping into the flames , she said nothing but this , Remember eternal life my son . Oh! conversing with Heaven makes all sufferings in the world nothing . CHAP. XIX . Heavenly Conversation brings much joy . THen , Oh the sweetness and comfort that there will be while the soul is conversing in Heaven ! Oh the joy and the peace that will come to the Soul in the certain evdience that the soul is partaker in the Death , Resurrection , and Intercession of Jesus Christ ! ( I say ) those whose Conversations are in Heaven , by this they come to have certain evidence to their souls , that they have their portion in the Death , in the Resurrection , in the Ascention , in the Intercession of Jesus Christ , and this will afford comfort enough . That Scripture in the 3. Colos . 1. If ye then be risen with Christ , seek those things that are above where Christ sitteth on the right hand of God ; set your affection on things above , not on things on the earth : for ye are dead and your life is bid with Christ in God. When Christ who is our life shall appear , then shall ye also appear with him in glory . Here 's an evidence that you are risen with Christ , that you are dead to the world , and have interest in his Ascention , and are partakers of his Resurrection , and have part in his Intercession . Those that have their Conversations in Heaven now , they may know certainly that they are risen from death to life , that when Christ ascended , he went to Heaven to take possession for them , yea , that they are in Heaven where Christ is : He hath set us in Heavenly places together with Christ Jesus : For he is there as a common head : That they are ascended with Christ already , and that Christ is there as an Advocate making Intercession for them to the Father , these will be the consolations of those that have their Conversation in Heaven . CHAP. XX. An Heavenly Conversation is very safe . ANd then , A Conversation in Heaven , is a very safe Conversation , you will be free from snares and temptations . As an Eearthly Conversation subjects unto temptations ; so a Heavenly Conversation will free us from temptations . When is the bird in danger of the Lime-twig or Net but when she comes to pick below upon the ground ? but if she could but keep her self above alwaies , she were free then from the Snare and Net : It 's Chrysostoms similitude , Keep above , and then ye be free from the snare of the fowler . It 's a safe Conversation . CHAP. XXI . An Heavenly Conversation gives abundant enterance into Glory . AND then , It will cause an abundant enterance into the Kingdom of Heaven . When they come to die , Oh how joyfully wil they die ! what abundant enterance will be made into the everlasting Kingdom of our Lord and Savior Jesus Christ ? For when they die they shall but change their place , they shall not change their company : they shall but go to their Fathers house to be partakers of those mansions Christ before hath prepared . Oh my brethren ! labor to have your Conversations in Heaven , and know , that this is not a matter only that concerns eminent Christians , but all Christians ; and see how the Apostle charges this upon the Thessalonians , 1. Epistle 2. 11. As you know how we exhorted and comforted , and charged every one of you , ( as a Father doth his children ) that you would walk worthy of God who hath called you unto his Kingdom and Glory . That is , That you would walk in a Conversation answerable to the glorious Kingdom of God that you are called to , according to your high calling , we should walk worthy of it : We are charged so to do : and as it 's said concerning Christ in the Gospel by Saint John , he spake concerning himself , But the Son of man which is in Heaven . So it should be said of every child of God , such a one that is in Heaven , not only such a one that shall go to Heaven , but that is in Heaven for the present . CHAP. XXII . Seven Rules , or Directions , how to get Heavenly Conversation . BUt you will say , How should we do to get this our Conversasation to be in Heaven ? it's an excellent Conversation indeed , Oh that we might attain unto it ! The First Rule . First , Take this Rule , Be perswaded that it is attainable . Let Christians conclude thus with themselves , it is possible for me to live a life of Heaven while I am upon the earth : There is a Heaven to be got , it will mightily stir up the spirit of a Christian if he do beleeve this . I may live in Heaven here , with God , and Christ , and his Angels , and Saints ; there are some that have attain'd to this ; and how have they attain'd to it ? not by their own strength , they were men subject to the same infirmities that you are , even Paul himself that had his Conversation in Heaven , was subject to many infirmition But through the strength of Christ he can do all things , he was nothing in himself ; reade but the 7. of the Romans , Paul saith there of himself , that he was even sold under sin , and when he would do good , evil was present with him : and he was led captive , and he found a Law in his members rebelling against the law of his mind , and he had many corruptions and was feign to have a prick in the flesh , a messenger of Satan to humble him : and he spake of this Heavenly Conversation , not only that he had it himself , but writing to the Philippians they attain'd to it ; they were a Church that were very spiritual , but were but poor and mean in respect of some others , and they had not those eminent gifts that the Corinthians had , and yet the Philippians had their Conversations in Heaven : therefore it is a thing that is attainable . The Second Rule . Secondly , If you would get your Conversations in Heaven , Labor to keep a cleer conscience , keep a Heaven in your conseience . Those men that do fully and defile their consciences , they lose their intercourse with Heaven , and indeed , the presence of the God of Heaven is tedious to them , they be loth to go into his presence when once they have defiled consciences , If there be a Hell in a mans conscience , there will not be a Heaven in his Conversation . , but let men and women labor to keep conscience clean , and a Heaven there , and then there will be a Heaven in their Conversations . The Third Rule . Watch opportunicies for Heavenly exercises , though you have much business in the world , watch time . You that are servants , you should not indeed neglect your Masters business , for you may serve God in the work of your Master , but yet you must watch opportunities ; get alone , and if you cannot have any long time let it be so much the frequenter , watch all opportunities for Heavenly exercises , for meditation , for prayer , for reading , for conversing with God : Oh! we might get many opportunities to get our souls in Heaven if we would but watch ; and those that are diligent to watch opportonities for Heavenly exercises , and prize opportunities for them , they are the men and women that will come to attain to a Heavenly Conversation , that do not ' make it as a light matter whether they have converse with God or no in holy duties : Christians that would have their Conversations in Heaven , they must look upon their opportunities for Heavenly exercises , they eye them , as that wherein much of the joy and comfort of their lives consists . The Fourth Rule . Forget not this in the next place , ( I speak now to Christians that would feign have their Conversations in Heaven ) I say to you , Take heed and be careful that you rest not in formallity ; watch to get opportunities , but be not formal in duties in them . Oh! this will mightily darken your Conversations , it will make them very earthly , there will be no beauty at all in them if you come to rest in formallity in holy performances : There 's many Christians that we hope may have some good at the bottom , yet growing to a form in Religion they never honor their profession , they have little comfort to their own souls , they go on in a dead hearted condition , they know not what it is to have communion with God , Oh beware of that ; that we are all by nature subject too ; those that have enlightenings of conscience , they dare not but take opportunities for Heavenly duties ; but then comes in the temptation of the Devil , and the corruption of our own hearts ; when I have done my task , then it 's over , I have prayed , I but you have been in Heaven that while ? what converse with God have you had there ? Oh take heed of formallity ! it will exceedingly hinder your Conversation . But now , a Christian though of never such weak parts , can but chatter to God , and speak a few broken words and half sentences , yet if he doth not rest in formallity he may have much converse with God , whereas others that have excellent parts , yet resting in the work done , never knows what the meaning is of having a Conversation in Heaven . The Fifth Rule . Labor to beat down your Bodies , That is , take heed of making provision for the flesh , beware of sensual lusts ; how came Paul to have his Conversation in Heaven ? saith he , I beat down my body ; The word is , Black and blue ; club'd it down ; as if he should say , This body of mine would draw my heart aside from spiritual things , and make me earthly and sensual , I wil keep down my body , I will not give that satisfaction to the flesh , and body so as to strengthen any temptation that should draw my heart off from Spiritual , and Heavenly things : no , but I beat down my body saith he . There 's no Christian that is Heavenly but he must be very careful and watchful over his sences while he lives here , to beat down his body , and so he may come to have his Conversation in Heaven . The Sixth Rule . Labor to be skilful in the mystery of godliness , to draw strength from Jesus Christ in every thing you do . For my Brethren , Christ he is Jacob's Ladder . When Jacob lay asleep he saw a ladder on which the Angels did descend and ascend up to Heaven . Now this Jacob's Ladder is no other but Jesus Christ to Christians , and that must be set up to Heaven ; if you would go to Heaven , and converse with Heaven , it must be by Jesus Christ , you must be instructed in the mysterie of the Gospel in conversing with God through a Mediator ; there is such an infinite distance between God and us , that except we have Christ the Mediator we can never come to God , nor God come to us ; it is only Christ the Mediator that is the Ladder : We need not say Who shall go up to Heaven to fetch Christ down ? No , we may have Christ in our hearts , and set up him , and so we may go up to Heaven by his Mediation . When as a Christian comes to live in this manner ; what I do expect from God , I expect to draw it through a Mediator , and all the services that I tender up to God I tender them up through the hand and heart of Christ : Now those that are acquainted with this have much converse with Heaven : By Jesus Christ the Mediator I may come up there and present my self there , though no unclean thing may come there , for God looks upon the Saints through him as righteous , being cloathed with his righteousness , they may come to their Father with boldnesse , having their Elder brothers garments upon them , they may come and kneel before the Throne of grace , come into Heaven as into the Presence Chamber and kneel every morning for their Fathers blessing ; it 's by him what we have accesse unto the Father : Oh! acquaint thy self with the Mystery of godlinesse in drawing all from Christ ; and tendering all to God through Christ : By this Heaven comes down to thee , and by this thou climest up to Heaven , this is the Jacob's Ladder . But those men that only look upon God in a natural way , that 's thus , Indeed all good things must come from God ; and so they go to prayer , Lord we beseech thee bless us this day , for all good things come from thee . And they serve God , their consciences tell them they must worship , and serve God while they live here : but it is but in a dull natural way : let me leave it in your hearts , All good comes from God through a Mediator , through Jesus Christ the second Person in Trinity , God-Man , and all my services are tendered up to God through him ; there is this Mediator God-Man that unites God and me together , and so by him I have acceptance both for my person and all my actions , and by him I come to have other manner of blessings than comes from God meerly as Creator , God in bounty bestows upon the creature many good things , but when we come to deal with God in Christ we come to have Heavenly blessings , blessings beyond the power of nature , yea beyond all those blessings that nature can be any conveyance of , beyond the blessings that the conduits of the creature are able to hold forth , they have the blessing from God imediately , imediately I mean in respect of the creature , it 's by the mediation of Christ , they enjoy God in Christ , and so come to enjoy God in a Heavenly , Supernatural way : Oh this is the way to have our Conversations in Heaven ; and those Christians that are much acquainted with the Gospel of Christ , they come to live far more Heavenly Conversations than others that go on in a dull , heavie , and natural kind of way in serving of God : But being not acquainted with this mysterie , their hearts lie low upon the earth , and know not what it is to have their Conversations in Heaven . The Seventh Rule . And so the next Rule with which I must close all is this , Exercise much the grace of faith : There is no way to get above the Creature , and above Nature , but by exercising the grace of Faith. Many Christians think they must exercise love to God , and exercise sorrow for sin ; the grace of Repentance , mourning for sin , that 's good , thou shouldest do that , and thou shouldest exercise patience ; but the great grace that is to be imployed if thou wouldest attain a Heavenly life , it is , The exercise of Faith : and make conscience to put forth that grace much , for it 's by that that we do converse with God through Christ . Though Christ be the ladder , yet it 's faith that carries us up this ladder , and brings us down again , it 's faith that makes the things of Heaven real to the soul , Heb. 11. 1. It 's faith that is an evidence of things not seen , and the substance of things hoped for , by faith these things come to be made real and substantial things , and as present things , faith it is that gives a great excellency to all the things of Heaven its self , and therefore live much by faith , and walk by faith , and not by sence , and then shalt thou be above the world and live in Heaven ; and as the fruit of thy faith wait for the appearing of Jesus Christ . Our Conversation is in Heawen ( saith the Apostle ) from whence also we look for the Savior the Lord Jesus Christ &c. Where a mans Conversation is , there his expectations may be ; and where the expectations are , there a mans Conversation is ; now our Converstaion is in Heaven from whence also we look for Jesus Christ ; as if he should say , It 's not a motion , do not you think that when we speak of Conversing in Heaven that we please our own fancies ; Oh no , saith he , we by faith look upon Heaven as the most real thing in the world , for we expect the Lord Jesus Christ ere long to appear in glory bodily , and we shall see him with these eyes , and shall change our vile bodies and make them like his glorious body , we by faith looking upon such glorious things to be so real , and so at hand , and we waiting for these things it 's this that makes our Conversation to be in Heaven : our hearts and all are there , because that we expect that these things will be made good to us quickly , Oh Christians do but exercise your faith in this , in Jesus Christ , and put forth this fruit of faith in waiting for the appearing of Jesus Christ when he shall come and appear in his glory , this will help to make your Conversations to be in Heaven ; Oh what a blessed time will that be when Jesus Christ shall come from the Heavens , and appear to those that have been waiting for him ! it was a blessed thing to have Christ here personally and to live with him when he was upon the earth though it were in the state of his humiliation , Oh when he shall come in his glory , how blessed will that be ! and when he shall change our vile bodies that they may be like unto his glorious body , Oh this will keep the heart in expectation of Christ , for then that vile body of thine that is now a body of sin and death , matter of diseases , a body of weakness , and a lump of clay , now it shall be made like the glorious body of Jesus Christ to shine more glorious than the Sun in the firmament ; this will be when Jesus Christ shall come with all his Angels in his glory ; and this is observable , when all the glory of the creature shall be darkened with the glory of God and Jesus Christ , yet then the bodies of the Saints shall shine gloriously before the face of God and Jesus Christ , surely they shall be more glorious than the glory of the Sun , for that you know will be darkened at the coming of Jesus Christ ; The great glory of the Father , and Jeus Christ , and the Angels shall darken the glory of the Sun , Moon , and Stars , but the glory of the bodies of the Saints shall be so great , as all the glory of God , and Jesus Christ , and the Angels shall not darken their glory , but it shall appear with a very great lustre : now if the glory of God , and the Angels should darken it , then to what purpose is it that their bodies shall be like to the glorious body of Jesus Christ ? but certainly it shall not darken their glory : If a candle could be raised to have so much lustre and beauty as if you should put it into the midest of the Sun , yet it would shine in the midst of it , it would be a strange kind of light you would say : It shall be so with the bodies of the Saints , that though they are put into the midst of the glory of God , and his Son , yet their very bodies shall shine in beauty and lustre there : Now did we beleeve this , and wait for it every day , how would it change us ! I have a diseased and a lumpish body , and my body hinders me in every duty of worship , and service , wandering and vain thoughts lodge in me now ; I but I 'le wait for that time when Christ shall come in all his glory , and make my body to be like unto his glorious body , to make it to be able to look upon the face of God , and to be able to be exercised in holy duties to all eternity without any weariness , and without any intermission : so shall the bodies of the Saints be raised to that power , that their bodies shall be so strong , that their souls shall be exercised about the highest things possible for a creature to be exercised with without weariness ; wait for this : I have many things here that trouble my mind , and spirit , and hinders me in my converse with Heaven , but within a while the time shall come that I shall be delivered from all troubles here , when Christ shall appear with his mighty Angels to be admired of his Saints , and when he shall come and take the Saints to judg the world , and shall set all the Saints upon Thrones to judg the world : the expectation of this time will raise the heart very much to be in Heaven . But then especially , when I consider the glory that shall be upon my soul , let me think thus , if this body of mine that is a lump of flesh shall be by the almighty power of God whereby he is able to subdue all things unto himself , raised to that height of glory , to be more glorious than the Sun in the Firmament ; then , what height of glory shal my soul be raised too ! but then , take not only my soul , but my grace , the Divine Nature that is in my soul , what shall that be raised too ? The plants are capable to be raised to a higher excellency than stones ; and the Rational creature to a higher excellency than a Sensitive creature ; and the Sensitive higher than the Vegetative , and the Supernatural creature to a higher excellency than the Natural : Then raise your thoughts thus ; My body shall be raised so high , what shall my soul be then ? and what shall my graces that are in my soul be ? Oh! wait for this , it is but for a little while before I shall be with God for him to be all in all to my soul enjoying full communion with him ; ( I say ) exercise faith , and wait for it , look for it every day , consider it 's neerer and neerer , your salvation is neerer than when at first you beleeved , God hath a little work for you here , but as soon as this is done this shall be my condition , I shal see my Savior , my soul shal presently be with him and enjoy ful communion with him in glory , and my body within a while shal be raised and shall live for ever with him : shall be where he is , and shall enjoy all that he hath purchased by his blood , as much glory as the blood of Christ is worth am I capable of ; the text saith , It shall be a weight of glory : I am not here fitted to bear a weight of glory , if the glory of Heaven should shine in upon me so much as it might , it would swallow me up presently . We reade in the 7. of Dan. upon the glory of God appearing to him , saith he , I Daniel fainted , and was sick certain daies . If God should open the Heavens , and dart in some light from Heaven into us so as he might , alas we should faint presently and be sick and die , No man can see God and live ; no man here can enjoy that that God hath prepared for his Saints in Heaven and live ; therefore let us be content for a while to be as we are , and exercise thy faith and hope in what shall be ; Thou shalt be able to bear that weight of glory , and be able to stand before the face of God continually to enjoy those things that eye hath not seen , nor ear heard , nor can enter into the heart of man to conceive : nay , though a man hath a spiritual eye , and a spiritual ear , and a spiritual heart enlarged to supernatural things , yet they are things not only beyond the eye of sence , but the eye of reason ; nay , the eye of faith hath not seen them fully , nor ear hath ever heard of , neither can enter into a gracious heart to convince what it is ; but those Clusters that we have of this land of Canaan do shew that mere is a glorious rest for his people . Now by the exercise of your faith and hope work these things upon your souls every day , it would be a mighty help to make your Conversation to be in Heaven ; where should my heart and thoughts , where should my life and conversation be , but where I expect such things as these are to be revealed very soon in the Day of Jesus Christ , in his appointed time , which is at hand . FINIS . OF WALKING VVITH GOD GENESIS , 5. 24. And Enoch walked with God , and he was not , for God took him . CHAP. I. TEXT OPENED IN this Chapter we have the Geneologie from Adam to Noah : and it 's observable , That God passeth all along and saith , Adam he lived so long and begat sons ; and so afterwards they lived and begat sons and daughters and then died . He only mentions them briefly , till he comes to Enoch , and there God seems to make a stop : He doth not only tell you how long he lived , and begat sons and daughters , and died ; but he addeth , Enoch walked with God. The holy Ghost spends three verses upon Enoch , He tells you how long he lived and begat Methuselah , and Enoch walked with God. And in the 23. verse there he speaks of him again ; and in the 24. vers . Enoch walked with God again . As if the Lord should say , Oh my servant Enoch I must not pass by him , he was an eminent holy man in his generation , I must not pass by him without some especial testimony : as if God should say , Oh he was the delight of my Soul , he walked with me : Enoch walked with God. Enoch he was a Prophet in his time , he conversed much with God , and God revealed much of his mind to him . We find in the Epistle of Jude 14. there the holy Ghost mentions him again , Enoch also , the seventh from Adam , prophesied of these , saying , &c. Enoch prophesied , he was a Prophet : Where do we find Enoch's prophesie in all the Book of God ? we have the Prophesie of Isaiah , and Jeremiah , and other Prophets ; but where the Prophesie of Enoch ? Here the holy Ghost saith , That Enoch prophesied , saying , Behold the Lord cometh with ten thousand of his Saints , &c. Now for the prophesie that is here mentioned by the holy Ghost , in this Epistle of Jude , we have it not set down in words fully , but yet we have somewhat set down even in a verse or two before my Text , of Enoch's prophesie , and that is in the very name of his son Methuselah , there is that very prophesie of Enoch that the holy Ghost speaks of in the Epistle of Jude , in the name ( I say ) of his son Methuselah , for Methuselah signifieth thus much , he dieth , and then the sending out , that is the floud , he dieth and then comes the floud , that 's the signification of the name Methuselah : So that Enoch prophesied many hundred yeers before the flouds coming ; and that prophesie seem'd to go further , for Gods dealing with people in those times , were but as a type of his dealing with men in after-times . That the Lord would send forth a floud against all wicked and ungodly men in due time to destroy them , he dieth , and then the sending forth of the floud , for the floud did come in the very last yeer of Methuselah , and that 's observable that this Methuselah he liv'd longer than ever any man liv'd since the world began , All the daies of Methuselah were nine hundred and sixtie nine yeers , and then he died . Now this may be one reason of the lengthening out of his life , that he might fulfil the prophesie of Enoch , for Enoch prophesied that the floud should come when he died , now because God had work to bring about , and to defer the floud for a while after , therefore Methuselah must live so long . God doth lengthen out , or shorten mens lives according to the work he hath to do , according to the use he hath to make of them . But thus much for Enoch : The person who it was . ENOCH WALKED WITH GOD. Now this phrase of walking with God , sometimes it signifies some special ministration before the Lord , as in the 1 Sam. 2. 30 , 35. Wherefore the Lord God of Israel saith , I said indeed , That thy house , and the house of thy father should walk before me for ever . And then in the 35. I will raise me up a faithfull Priest that shall do according to that which is in my heart , and in my mind and I will build him a sure house , and he shall WALK before mine anointed for ever : That is , for a special and holy ministration , so it 's taken sometimes . But here we are to understand it more largely , ( though it 's true , Enoch was a Prophet and he might be said to walk with God in regard of the special ministration of his Prophetical Office that he had ; ) for walking with God , in waies of righteousness and holiness : so walking with God , as it 's said of Noah , that was his great grand-child , in the 6. of Gen. 9. These are the generations of Noah , Noah was a just man and perfect in his generation , and Noah walked with God. This his great-grand-child ( no question hearing of his fathers walking with God was a great argument for to move him to the like , and his walking with God is discribed to be in being righteous , and in being perfect with God. The 70. in their translation turns this that you have in your books walk with God , by the word , he pleased God. And that 's observable that the holy Ghost in mentioning Enoch in the new Testament , doth follow the translation of the Septuagent in the 11. of the Heb. there you shall find that Enoch is mentioned among the Catalogue of the Beleevers there : By faith Enoch was translated that he should not see death , and was not found , because God had translated him : for before his translation he had this testimony , that he pleased God. That word that you have here in Genesis rendered , he walked with God : in the Hebrews it is that he had this testimony , That he pleased God : & indeed it comes to one , he walked in the waies that God was pleased and delighted in . He pleased God. ] The Calde translates it , he walked in the fear of God ; and so some Interpreters quoting the Jerusalemie Thargum , he served or labored in the truth before the Lord : and that 's one thing further in the explication that it 's said , he walked with God after he begat Methuselab . Some now think that Enoch was a wicked man before the time that he begat Methuselah , in that sixty and five yeers there 's no mention of his walking with God , but Enoch lived sixty five yeers and begat Methuselah , and he walked with God after he begat Methuselah : but that 's no sufficient ground to conclude , because it 's said after : that he did not before ; it might rather be to note the constancy of his walking with God , that he continued in the constant course of his life in his walking with God. I shall need to speak no further of the explication of this first part of Enoch's walking with God. The point of Doctrine from it is this . CHAP. II. The Doctrines raised from the Text , and the Treatise devided into several parts . THat 't is the great excellency and commendations of a godly man , to walk with God : Or , That it is the highest testimony that can be given of a man that walks with God. Walking with God is a high excellency , and whoever hath this testimony hath the highest testimony that can be given unto a man in this world , that he walks with God. And therefore that 's observable , that God mentions him twice , as if he loved to mention his poor creatures walking with him : at the 22. verse ; And Enoch walked with God. And then in the 24. verse , And Enoch walked with God. Oh! as if God should say , This is that that is the delight of my soul indeed . Yea , and that 's observable in the testimony of Noah , in Gen. 6. 9. perhaps in the reading of it you may not observe that that I shal observe unto you now , Noah ( saith he ) was a just man , and perfect in his generations , and Noah walked with God. He doth not say thus , Noah was a just man and walked with God : But mark , he repeats Noah twice , Noah was a just man and perfect in his generations , and Noah walked with God : as if he should say , This is the blessed man that lived in a wicked generation , and though that generation was sinful and wicked , yet he kept close with God ; Noah was just and perfect , and Noah walked with God ; Oh I take delight in this Noah : Consider my servant Noah , Noah was thus , and Noah walked with God. There 's a great Emphasis in doubling of his name , and there can be no reason given of it , for the sense would be perfect without it : as if he should say , Noah was a just man and perfect in his generation , and walked with God ; But for the putting of a special incomium upon Noah , Oh! Noah was a just man and perfect in his generations , and Noah walked with God. Oh! 't is the excellency of a man to walk with God , and for God himself to own a man and to say , that he walks with him : Men may live in a practice of the duties of Religion , Eternal duties , and go very far that way , and yet be strangers unto God , never know what it is to walk with God ; they may have by-waies of their own in which their hearts do walk ; as the Stars that have a motion turn about by the Primum Mobile , the first mover , one way , but they have a secret motion the other way themselves : and so , though many in their external profession seem to be moved one way , but secretly their hearts move another way , they do not walk with God all that while , they did pray , and reade , and hear , and come to Sermons and make great profession , so as men might think they walked with God , but it was not so . As it is with a ship , you may be bound to such a Port , and the ship and the sails blow that way , and yet when the ship goes east , a man may walk up and down in the ship west-ward : so in profession , a man seems to be carried east-ward , yet his private walks may be another way , to his own ends , to his own designs ; but here 's the honor of a man when God himself shall own him , as if God should say concerning Enoch , I who am a God that am the Seer and Searcher of all mens hearts , and I observe the waies of my servant Enoch , and I see him not only in the outward profession of godliness , but in the secret of his soul he walks with me , he hath no bye-walks at all , but he keeps himself close with me and walks with me continually ; Enoch walked with God. This phrase , Walking with God , we have exprest in Scripture in divers other phrases that are to the same purpose : as walking before God , Gen. 24. 40 The Lord before whom I walk , saith Abraham ; and so God bad Abraham , Walk before me and be upright . And so in the 116. Psal . 9. I will walk before the Lord in the Land of the Living . Remember how I have walked before thee , it 's said of Hezekiah . And sometimes the same thing is expressed by walking after the Lord ; in the 13. of Deut. 4. Ye shall walk after the Lord. As a child walking after his father , though he walks step after step , yet he may be said to walk with him . And sometimes by walking in the Name of the Lord , Micah , 4. 5. We will walk in the Name of the Lord our God. And then fourthly , by walking in the spirit of God , Gal. 5. 16. and here , walking with God. Walking Before God. Walking After God. Walking in the Name of God. Walking in the Spirit of God. Or , Walking with God. They all come to the same purpose . But for the opening of the point there are these Four things that I intend in the handling of it . First , What it is to walk with God , or to discribe the work of God in bringing the soul to walk with him , and the way of the soul in walking with God. Secondly , To shew you the excellency that there is in this walking with God : what a blessed thing it is for a Christian to walk with God. Thirdly , Give you some evidences of a mans walking with God. Fourthly , To give unto you some Rules how you may come to walk with God , to have your lives so as you may have this testimony even from God himself , that you do walk with him . These are the Four things . For the First , The discription of walking with God , the work of God in bringing the soul to walk with him , and the way of the soul in walking with God. CHAP. III. How the Soul is brought to Walk with God , Discovered in Six Particulars . FIrst , Every one by nature goes astray from God , in the 58. Psal . 3. it is said of all the wicked , that they are estranged from the wombe , they go astray as soon as they are born , speaking lies . That 's one of the first things wherein wickedness appears in children , but 't is from the very womb that they go astray , before they can speak : 't is natural for the wicked to go astray from God as soon as they have any being . The way wherein men naturally do walk , it is the way of death , it 's the way of their own hearts , of their own counsels , it 's the common course of the world , it is the walk of the flesh . But now , the work of God in bringing the soul to walk with him , it is , First , To cause the soul to make a stop in the way that men naturally walk in ; Those that the Lord hath left for a while in the way of nature , that walk in the way of death , the Lord is pleased to come to them by some mighty work of his to make a stop , by considering , where am I ? what 's my way ; whither am I going ? is the way that I am in like to the way that befeems an Immortal soul ? Is the way like to end well that I am walking in ? It causes the soul to make a stop in it , and begin to think where it is , whither it is going , and so usually causes some fear , fearing it is in a way like to miscarry , so that it dare not proceed further in that way that it hath been walking in all this while , though never so pleasant a way , though never so sutable to the flesh , the Lord forbid that I should go on in that way that I have walked in . There 's a stop caused . Secondly , The Lord manifests to the soul the way of life , what the way of life is . This stop of the soul is just like to that we reade of Saul , that when he was posting on in the way of death , there did shine a light round about him , and caused him to stop so that he could go no further . But then ( I say ) the Lord manifests to the soul what the way of life is . In the 30. of Isa . 21. And thine ears shall hear a word behind thee saying , This is the way , walk ye in it . Oh! how many are there that can tell this by experience , that they have been walking in the waies of death , of eternal misery , and blest themselves in those waies ? But there was a blessed time wherein God caused them to hear a voice as it were behind them saying , This is the way , walk-in it ; you are out of the way , but here 's the way of life , if you would not perish eternally , here 's the way , walk in this way ; It is a secret voice that the Lord causes to be heard in the soul , but yet a powerful voice : perhaps you have come to the Word , and have heard what the way of life is : but yet that never hath given a turn to your hearts : but when God would have the soul to come in to walk with him , he causes the soul ( besides the outward voice of the Word ) to hear a voice behind in secret , and yet powerfully , saying , Oh! this is the way ; Oh thou poor soul that are wandring from the way of life , and art going on in the way of eternall death , Come in , come in , here 's another way , This is the way , walk in it : And so the Lord gives a mighty turn to the soul by that secret voice . Thirdly , The Lord makes peace between himself and a sinner ; He doth reveal the doctrine of Reconciliation . For a sinner at first when he comes to have his eyes enlightened , when he comes to know himself and to know God ; Certainly God at first cannot but appear terrible to a sinner that hath walked in the waies of death formerly , and though I see my way to be dangerous , and I see another way to be good , Oh but God is terrible to me , and how can two walk together that are not at peace ? In Amos 3. 3. Can two walk together except they be agreed ? saith the text , Oh there is naturally an enmity between Man and God , every man in the world is naturally an enemy to God ; and can there be two walking together unless they be agreed ? Oh! you that are going on in the waies of enmity with God , surely you are strangers to this way of walking with God , can you walk with God before you are agreed ? no soul can have this testimony given of it , that he hath walked with God , but such a soul as is reconciled to him ; God doth manifest that in some measure to the soul before it's able thus to walk with him , as here Enoch did , and certainly Enoch came to walk with God by this , for the holy Ghost in the forenamed place of the 11. of the Heb. saith , It was by faith that he did it , and without faith it 's impossible to please God , that 's as much as , without faith it 's impossible to walk with God. The holy Ghost means the same thing , when the Apostle saith , that he did walk by faith , and without faith it 's impossible to please God , therefore there must be a work of faith to bring the soul to be reconcil'd , and that there may be an agreement between the soul and God before it can walk with him . That 's the third thing . Fourthly , Though there be peace made so that God doth not appear as an enemy against the soul , yet there may be some strangness after peace made . There was peace made between David and Absalom , David was passified towards him , yet he would not see his face for a while , he would have been gone from his presence , there should not be that converse with him in that familier way as a child with the father for a while : So though there be peace made , yet there 's requir'd a further work of God for the souls walking with him , that is , That God should render himself in loveliness , and fulness of mercy , and sweetness , and delightfulness unto the soul , that there may be a familiarity between the soul and God ; It 's one thing for me to know God is not as an enemy to me , that he doth not intend wrath and misery against me , and another thing for the soul to apprehend the sweet delightful countenance of God , and the imbracements in the arms of his mercy , and those condescentions of God , that he is willing to come and deal with us as a friend with his friend in a familiar way : Therefore that 's a fourth work , the Lord is pleased to manifest himself to the soul in the sweetness of his love , and his delight ; Not only thou art that soul that shalt not be damn'd , that shalt eternally be sav'd ; but thou art the soul that my soul delights in , thou art one that I take as my friend , and that I love to deal with in all sweetness , and to bring into a familiarity with my self . This is that that is manifested to the soul for the bringing of it to this walking with God that here the holy Ghost speaks of concerning Enoch . Fifthly , The Lord is pleased to send his holy Spirit to guide the soul To himself , and to guide it in walking With himself : In the 8. Rom. it 's said , All that are the sons of God are led by the Spirit of God. As a father when he walks with the child he gives him his hand and leads along the child with himself : when any comes to be a child of God , God puts forth his hand and leads him , and so they walk together . As have you not seen somtimes a father and child walking in the garden , the father puts forth his finger and the child takes hold of it and so walks along with him : even so the Lord puts forth his Spirit into a gracious soul , and God and the soul thus walks together being led by the Spirit of God ; in the 35. Isa . 8 , 9. there you may see what the Lord speaks of the way of the redeemed ones . And an high way shall be there , and a way , and it shall be called the way of holiness , the unclean shall not pass over it , but it shall be for those ; the wayfaring men though fools , shall not err therein : Though they be very weak and fools , yet they shall not err therein . And no Lyon shall be there , nor any ravenous beast shall go up thereon : it shall not be found there , but the redeemed shall walk there , that 's the priviledg of the redeemed ones . Now this way of walking up unto the Land of Canaan from their captivity , it 's typical , to typifie the walk of the soul with the Lord. Sixthly , For the souls walking with God , there is this further done by God , Christ the Son of God he takes the soul and brings it unto God the Father , as the Spirit leads , so Jesus Christ . The Lord Jesus Christ he brings the soul unto the Father to render God and the soul familier together : In Ephes . 2. 18. Through him we have an acccess by one Spirit unto the Father : We have an access through him , we have a manuduction , He brings us unto the Father , we have access through Jesus Christ . As if a Prince should take a Traytor that is reconciled to his Father , having his pardon , and his Father being passified towards him , the Prince comes & takes him by the hand , and saith , Come , I 'le bring you unto my Father , and I will walk along with you unto my Father : So it is , None that ever hath been a sinner can walk with God , but Christ must walk together with him ; Christ walks along with him , and so God is ever more rendred sweet , aimable , and lovely ; why ? Because Christ hath him by the hand ( as I may so say ) God the Father hath him in one hand , and Christ hath him by the other hand , and so the soul walks in this blessed walk , between the hands of God the Father and the Son ; and the holy Ghost leads and guides him too . CHAP. IV. Walking with God what it is , Opened in Nine Particulars . BUt now , The way of the soul in this walk with God : When the soul is thus brought to God , and by this means enabled to walk with him , Then what 's the way of the soul in walking thus with God ? Walking with God causes the soul to eye God. In the first place , Now the soul being come thus to God , in all the waies of God it ey 's God , and sets God before it . Enoch walked with God : that is , Enoch in the waies of his life set God before him , and did eye God in his waies ; First beholding the infinite beauty there is in God. Secondly , God being the fountain of al good to the soul . Thirdly , the soul apprehending God infinitly worthy of all honor . These three things causes the eye to be upon God continually : The Lord hath infinit excellency and beauty in him . The Lord is the fountain of all good to me : The Lord is infinitly worthy of all honor and service ; and a soul walking with God eyes God thus continually . In the 26. Psal . 3. For thy loving kindness is before mine eyes , and I have walked in thy truth : Oh Lord ! I see thee aimable , lovely , and gracious , and the fountain of all good , and Lord , I have walked in thy truth , setting God before me ; so in Psal . 16. 8. I have set the Lord alwaies before me that I might not fall . A soul that walks with God scarce ey 's any thing but God , when it enjoyes the creature yet the eye is upon God ; as the little child walking with the father looks up to the father ; every soul that walks with God hath his eye upon him , for there 's no such lovely drawing object to the soul as God himself is ; whereas wicked men they do not find God to be such a lovely object , sees no such excellency in him , and therfore they rather turn their eyes away from him , they look another way , Psal . 86. 14. They do not set God before them ; men that walk according to the lusts of their own hearts in their wicked sinful waies , the Lord is not in all their thoughts , as in the 10. Psalm . That 's the first thing in the way of the souls walking with God , he eyes God , and sees God before him . Walking with God causeth a man to carry himself as in Gods Presence . Secondly , The soul behaves its self as in Gods Presence . I see my self in Gods presence , and my eye is upon God , Oh let me then look to my self , that the carriage of my soul be as beseems one who is in the presence of so holy , so great , so glorious and blessed a God as the Lord is , in the 2 Cor. 2. 17. As of God in the sight of God speak we in Christ , saith the Apostle ; when we come to do any thing , we do it as of God , in the sight of God , knowing that we are allwayes before God. Augustine , speaking concerning Noah's walking with God , he hath this expression , Noah walked with God , that is , he had God alwaies present before his eyes , walking so holily , and so reverenced God : This is to walk in the fear of God , when the soul upon the apprehention of Gods presence shall labor to compose its self as beseeming the presence before whom it is , and this indeed is the walk that you shall find the Saints of God in all day long , would you know where to find a Saint ? you may know his walk , you shall all the day long find him walking in the fear of the Lord , Preverbs 23. 17. saith the text there , Let not thy heart envy sinners : but be thou in the fear of the Lord all the day long . He doth not say , do thou fear the Lord all the day long , but be thou in the fear of the Lord all the day long , Oh the walk of a Christian should be so from morning to night , to walk in the fear of the Lord ; and nothing in this world should put him out of this walk , no temptations should call him out of it , but in the fear of the Lord all the day long : This is the walk of a Christian , when he labors to behave himself as beseems the presence of God. Walking with God is , when we make Gods Will the Rule of our will. Thirdly , The soul may be said to walk with God , When the way of it is the same way that God himself goes , the soul doth that that God doth : What 's the way of God , but the way of holiness and righteousness ? when the soul makes the Will of God to be the rule of it , I will not be acted by my own will , I will not be acted by any thing but by the Will of God : what is it that God wills ? I will the same thing , then the soul walks that way God walks , when it doth sute its self with God , sets the Lord as an example before it , as the Scripture saith , Be ye holy as your Heavenly Father is holy ; I see the holy and the righteous waies of God , and I labor as a deer child to follow him , and to go in the very same steps that God doth , how doth God carry businesses ? I will labor to carry things so as God doth , that my life shall hold forth a resemblance of God himself ; this is to walk with God , to do as God doth , to imitate God ; that 's a third thing in a souls walking with God. Walking with God is , when a Soul hath the same Ends that God hath . The Fourth is this , Not only to do the same thing , to make the will of God to be the rule of it , But to have the same ends that God hath : What 's the end that God hath in all his waies ? Surely it is , that his blessed Name may be magnified , that his glory may be set forth ; I 'le drive on the same design , that shall be the great design of my life , it 's that that my soul shall aim at as the highest end of all things , and all things shall be subordinate to this end even , The glory and honor of God , it 's that that God aims at , and therefore that which I 'le aim at , thus the soul goes along with God ; as now , A man may be said to go along with another man when they do both drive on the same designs : Oh! this is a blessed thing indeed . We shall speak to that hereafter : but the very opening what it is shews much of the excellency of it ; and I beseech you as you go along , examine your own hearts , see whether by the very mentioning of these things you be not strangers to God ; examine by the workings of God in bringing your souls to walk with him , or otherwise by the way of the soul , in eying God , in behaving its self as in the presence of God , in making the Will of God to be its rule , and in driving on the design that God doth . Walking with God , is the observing the administrations of God and suting the soul to them . Fifthly , It is the observing of the several administrations of God , and the suting of the soule to the several administrations of God in the world : I open that thus , God sometimes seems to work in one way , sometimes in another way ; now the soul that walks with God observes which are the several waies and administrations of God in the world , and let me ( saith the soul ) labor to sute my heart with them : that 's thus , sometimes the Lord is in a way of judgments , in the world , heavie and dreadful afflictions : yea , sometimes against his own Saints , and People : then let me sute my heart according to this , Oh Lord ! we will wait upon thee in the waies of thy judgments , saith the Church in Isa . Are we under Gods way of judgments , in a way of afflictions ? Lord , we will sute our selves to honor thee there according to that way , we will labor to exercise those graces that are sutable to these administrations of thine . And Lord , art thou in a way of mercy ? we will sute our selves accordingly , and labor to draw forth and exercise our graces that are sutable to those waies of thine . And art thou in a way of affliction in my family , or in a way of mercy ? Lord , I will labor to exercise those graces that are sutable to those waies of thine . This is to walk with God. As when we walk with a man , if he turn this way , then I set my self to go with him , and if he turns another way , then I sute my self to go with him that way , so though the waies of God be never so variōus , yet the soul that walks with God is sutable to those waies of God ; Oh this is a great Art , a great Mystery to sute a mans self to these several administrations of God in the world . You shall have some that if God go in a way of mercy , Oh there they can bless , & praise God , and they think that this is to walk with God ; but if God turns his back upon thee and takes away thy choisestearthly comfort ( it may be ) thy deerest yoke-fellow & so comes in a way of affictions , how canst thou sute with Gods waies then ? When God was in a way of mercy , then my exercise was in joy , and thanksgiving , and speaking good of his Name ; but now the Lord is in a way of afflictions , now I exercise faith on God , now I exercise patience , now I exercise Christian wisdom , to know what good I can get out of this hand of God , that what courses soever God takes , yet still a Christian hath several graces to exercise in several conditions , and that not only while God is in a smooth path the soul can exercise Joy , and Thanksgiving , & speaking good of his Name : But let God go into a rugged path of very great afflictions , yet the soul doth sute it's self unto God according to his several administrations ; this is to walk with God. Walking with God , is , To have a Holy Dependance upon God. Opened in Four Particulars . Sixthly , Walking with God , it is , To have a holy dependance upon God in all his waies . For one to live in a holy dependance upon God for these Four things . First , In a holy dependance upon God for Direction ; Oh lead me in the way of thy truth . When a Christian looks up to God and depends upon him in the constant course of his life , depends upon him for direction , Oh Lord ! teach me thy way , Lord , lead me in the way of everlasting life , Lord , send forth thy light and thy truth to guide me ; Thou shalt be my guide even unto death , when the soul dare not go one step further , then it sees God going before it , and therefore it saith , Lord , lead me , guide me : I beseech you examine as you go along , can you say , that in the course of your lives this you find ; That you walk in a holy dependance upon God for guidance and direction in every step ? whatsoever you meddle with , yet your walk is thus in a holy dependance upon God for direction in your bufiness , and according as the business is , of lesse or greater conscequence the heart works more after God for guidance and direction for that business . But now , the men of the world they are afraid that God should lead them into hard paths , into ttoublesom waies , and therefore they are shy of Gods Guidance ; this is the way of wicked hearts , ( I say ) they are shy of the guidance and direction of God ; but a gracious heart saith , let God lead me , and let the way be what it will. The wicked are guided by their own thoughts , by their own counsels , by the examples of other men , what 's most sutable to their own ends , but the way of the Saints is this , Lord , guide me . Secondly , Their holy dependance upon God it is for protection to protect them in what they do . Lord , I am in the way that thou hast guided me into , I may meet with much trouble and affliction , but Lord do thou protect me , do thou defend me in this way of thine . As the child walking with the father , if he hears any noise that doth scare him , he looks up to the father , and depends upon his father to be protected : So when a child of God shall in all his waies walk in a holy dependance upon God for protection , this is to walk with God. Thirdly , The soul depends upon God for assistance in any thing that it undertakes . Lord , this is the work that thou callest me to , Oh let me have strength from thy self in this work , I can do nothing without thee Lord , and let me have assistance from thee . Whereas the wicked they make flesh their arm , and therefore there 's a curse pronounc'd against them , in Jer. 17. 5. verse , they are strangers to any such work as this , of dependance upon God for assistance ! Now and then at a spurt , they will say , that God must help them and they can do nothing without God : I but to have a holy , gracious frame of spirit to walk in a holy dependance upon God for assistance in every businesse , this is far from the wicked and ungodly . Fourthly , The soul walks in a holy dependance upon God for a blessing upon all it doth . Walk before me and be upright , I am thine exceeding great reward . As if God should say to Abraham , Walk in dependance upon me , I am thy reward , though thou hast little encouragment in the world , yet look up to me for thy reward : so when the soul turneth from men , and the world , and minds not so much what encouragement it hath from the world , but looks up to God , Lord , I depend upon thee for a blessing , and how ever things seem to go , yet Lord , I look up to thee for the bringing all to a good issue ; here 's now a soul walking with God. Walking with God makes a man free and ready in the waies of God. Seventhly , One that walks with God , in all his waies of Holiness and Obedience his heart is free in him , he comes off readily to every good work , he is not hall'd and pull'd to God , but he walks with him . There 's a great deal of differenet between one that is dragged after another , ( as if you should drag a prisoner that hath no mind to go that way ) and another that walks up and down with delight and pleasure with you : 'T is not enough to walk with God , for to be in the way that God would have you to be , or to do the things that God would have you to do , except your hearts do come off freely in the waies of obidience , except there be a cheerfulness in the waies of obedience , except you choose the waies of holiness as the waies that are most sutable to you , this is the walking with God. In the 119. Psal . 45. I will walk at liberty , ( saith David ) for I seek thy precepts . It 's a notable Scripture . The men of the world they think that there is no walking at liberty but for them to satisfie their defires to the uttermost , to walk after their lusts which is the Scripture phrase : No but saith David , my liberty is this , I seek thy precepts . A carnal heart thinks it is the greatest bondage in the world for to seek the precepts of God , and to conform to Gods precepts , that I must walk according to rule , that 's a bondage : No , I 'le walk at liberty , for I seek thy precepts . It 's an excellent argument of grace in the heart , to account the precepts of God to be the greatest liberty to the soul : When I am in the waies of sin , I am in the waies of bondage , I am a slave to Satan ; but when I seek thy precepts , I am at liberty . As a man when he is walking up and down in the fields , he is at liberty . So when the soul is walking with God it is at liberty , but when the soul is walking without God it is in a dungeon , a prison ; but ( I say ) when it walks with God it is at liberty , it comes off freely in all the waies of obedience . Walking with God consists in Communion with God. Eighthly , Walking with God consists in the Converse and Communion that the soul hath with him in holy duties : There are the special walks of the soul with God , and of God , with the soul in the duties of holy Worship . In the 18. of Levit. 4. saith the Lord there , Ye shall do my Judgments , and keep mine Ordinances , to WALK therein , I am the Lord your God. You must Walk in Gods Ordinances , the Ordinances of God they are the Walks of a gracious soul , and there the soul meets with God , in the 26. of Levit. 11 , 12. It 's a notable Scripture to shew that in Gods Ordinances there the soul meets with God. And I will set my tabernacle amongst you , and my soul shall not abhor you , that is , shall delight in you , And I will WALK among you , and will be your God , and ye shall be my people . I will set my Tabernacle amongst you : What 's that ? That is , mine Ordinances , you shall enjoy mine Ordinances , you shall have the duties of my Worship , and I will Walk among you : then God walks among us when we enjoy his Ordinances . So that you see in the 18. of Levit. there God saith , You shall walk in mine Ordinances , the Ordinances are the godly mans walk : then in the 26. of Levit. the Ordinances are Gods walk ; so that we see they walk the same way , and there God and a gracious heart meet together . The Churches enjoying Ordinances are the Candlesticks that we reade of in the 1 of Revel . 13. In the midst of the seven golden Candlesticks was one like unto the son of man , cloathed with a garment down to the feet , and gird about the paps with a golden girdle : The Lord Jesus Christ is in the midst of the Candlesticks ; that is , in the midst of the Churches , where there are the Ordinances of God , there he is , and if you would walk with him you must find him there ; in the 68. Psal . 24. there likewise you may see what the way of a gracious heart is in walking with God , They have seen thy goings O God , even the going of my God , my King , ( where ? ) in the Sanctuary . If you would walk with another you must know where his goings are , observe where he uses to walk , and be going there . They have seen thy going O God , even the goings of my God , my King , in the Sanctuary ; there 's the goings of God , if you would meet with God and walk with him , it must be in the Sanctuary , it must be in his Ordinances . In the 7. of Cant. 5. verse , it is said , That the King ( speaking of Christ ) is held in the galleries ; now what 's that but in the Ordinances ? that 's as it were the galleries of the great King of Heaven and Earth . And you know Princes and great men , they have their sumptuous galleries wherein they use to walk , and only chief favourites are permitted and suffered to be there to walk up and down : The King is HELD in his galleries : that is , when Jesus Christ is in Communion with his Saints in his Ordinances , in the duties of Worship : Oh 't is the most pleasant galleries to walk in that he hath , it 's as pleasant a gallery as he hath in Heaven it's self , Oh! he loves to be there , The King is Held there . Oh! many a sweet and comfortable turn hath a gracious heart in these galleries , that is , in the Ordinances and Duties of Worship in walking with Jesus Christ . When the soul is exercised in the Ordinances , it hath converse with Christ , it hearkens what Christ saith , and Christ hearkens what such a soul saith , I will hearken what he will say , and the soul knows the voice of Christ , 5. Cant. 2. It is the voice of my beloved , saith the Spouse . Oh it knows what the voice of Christ is when they walk together in Ordinances : Christ speaks to the soul , and the soul knows his voice , and the soul speaks again to Jesus Christ , there is a blessed converse between them , Christ lets himself into the heart , and the heart opens its self to Christ , Oh! the Communion that a gracious heart hath with Jesus Christ in Ordinances it is unspeakable ! Only those that are acquainted with it understand what the meaning of conversing with God there means ; It is with many even as it was with Adam , that when God came to walk in the garden , we read that he was hid in the bush : The Ordinances and Duties of Worship are as Paradice , as Eden ; and God comes many times to walk with us , and would feign have communion and converse with us , yet Oh! how many times are many of his servants hid in the bush ; they have walked loosly , and contracted some guiltiness upon their spirits , and so the presence of God is terrible to them , and the more the voice of God , and the presence of God is in an Ordinance , the more they are afraid because of some guiltinesse : they are intangled in the bush when as they should be conversing with God , Oh the difference that there is between some Christians and others in the exercising themselves in the Duties of Worship ! There are some that when they are worshiping of God , Oh what sweet and blessed terms have they with God , and Communion between God and their souls ! and others , though ( it may be ) they have some good in them , yet they are intangled in the bryars of the world , and though God be in the midst of his Ordinances , yet they have no converse , no communion with him at all . Walking with God causeth the soul to follow God more as be reveals himself more . The Ninth Particular is this : The soul that walks with God , as God reveals himself unto it still more and more , so it follows God more and more , and still seeks to glorifie God more and more , that 's walking : There is a progresse in the waies of godliness where there is a walking . The soul when first it is led by the hand of Jesus Christ to God , and comes and walks with him , Oh 't is sweet and comfortable , but still as God reveals himself more and more to the soul , so the soul still grows up in godlinesse more and more , and still is more holy , and more gracious , and honours God more in the Conversation of it than formerly it hath done , it gets neerer and neerer to Heaven every day ; this is to walk with God. There 's a notable Scripture in the 63. Psal . 8. David saith there , My soul follows hard after thee , O Lord , thy right hand upholdeth me . As a poor child that is walking with the father , it may be he is weak , and cannot go so fast as it doth desire , but the father puts forth his hand and takes hold of him and so upholds and strengthens the child , and it follows hard after the father : so 't is here : Oh Lord thy right hand upholds me : If it did not uphold me , I could not walk , but thy right hand upholds me , and then my soul follows hard after thee , and so increases in godliness more and more : I will praise thee more and more saith David in another place speaking of the honor that he disir'd to give to God in his way , he profess'd he would still ad to the praise of God , and praise him more and more . These are the principal things wherein walking with God consists . Now to all these take in that consideration that we have mentioned all along , and that makes it up , That all these are in a constant course of a mans life , This walking with God. Some other men that know not what it is to walk with God , perhaps they may come and walk a step or two in Gods waies , but they quickly turn out again , and they find them tedious and irksom to them : But the heart that walks with God doth all this that I have named . That is , Eyes God in all his waies . Behaves its self as in the presence of God. Walks in the same way God doth . Observes Gods designs . And so likewise the rest , and all this in the constant course of his life . It 's true , Through the violence of some temptation there may chance to be a step astray , or there may be perhaps some fall in the way ; but still the heart is God-ward , and still is towards God , it gets up again , and walks again in the way , it doth not meerly go a step into the way of God as some carnal men do ; it may be somtimes when Gods hand is upon them , or upon the hearing of some Sermon , then their hearts are a little touch'd , and they seem to be a little froward ; but take the constant course of their lives , and it 's in the way of sin ; But the constant course of the waies of the Saints , are in the waies of God. As now , a Swine may go through a fair meadow , I but that 's not the place that it doth so much regard , but it would be in the mire and dirt , and there it wallows . So it is with many wicked men , they will come and hear , and pray , and do some good duties , this is a Swine in a meadow ; but when they come to those waies that may satisfie the lusts of the flesh , there they wallow , that 's their proper place , and therefore far from walking with God. A begger will perhaps follow a man a little way so long as he hath hopes of getting any thing by him : but if the man goes still away from him , he turns aside to another way , he will go no further along with him : so 't is with many men , even many professors they would seem to follow God perhaps for comfort , and for something that they would have from him ; but if they cannot find presently what they would have from God , then they turn aside : whereas ( I beseech you observe this ) the difference between a friends walking with another out of delight of Communion with him , and a begger that only goes along with another man begging for an alms ; The man that goes along begging for the alms he doth not regard the company of this man any further than he may have hopes of an alms from him , if he cannot have what he would have , or if he have once what he would have , he turns aside from the man : But a friend that is walking with his friend , that that satisfies him is , the company of his friend , and the converse that he hath with him while he is walking , and so he goes on in a constant way , and walks to the end of the place where his friend is to go , and is sorry that the walk is so short , and still desires to converse with his friend : So I say , this is the difference for all the world in Professors , there are some that have some touch of conscience , and they see there is no way for them if they have not mercy from God but they must perish , and perhaps they will be seeking of God , and following of God , and crying to God for mercy : but if they have not comfort according as they expect they turn away from him , and seek for comfort other waies : But a gracious heart that is indeed turned to God , it doth not only seek to God for mercy for its self that it might be delivered from misery , but it sees an excellency in God , and finds sweetness in Converse and Communion with God , and loves the presence of God , and this is the ground of the constancy of his heart in the waies of holiness , Because it loves so much of the presence of God , and Communion with God , it is for God himself that the soul is in those waies , and such a one will hold out in the waies of God. Indeed one that meerly serves God in a servile way , and seeks himself only in seeking of God , such a one ( I say ) will be ready to turn aside ; but where the soul walks with God out of a sence of Communion , Sweetness , and Good that there is in Communion with God , such a one goes on in a constant way to the end and is not tir'd in the waies of God as others are . You know , If you be walking from place to place , if you have good company with you , you are not weary , you account the journy nothing , why ? because you have good company , and especially if you have good discourse all along too ; so it is with Christians , Oh the waies of God come to be very easie to them upon this ground , and so they hold out . CHAP. V. Twelve several Excellencies of walking with God , Opened . THe next thing is , The Excellency that there is in walking with God. The first Excellency . And this may be in the first place : The walking with God. Oh there is an Excellency in it : If it were only this , That it makes the waies of God easie : All the waies of God , how easie are they to the soul that knows what this means , [ Of walking with God ] That hath God in his company continually , Oh the easiness that there is in the waies of God! it 's that that is worth a world , and it 's a very grievous and sad condition that men and women are in who have convinced consciences , and dare not wilfully go out of Gods waies , but are alwaies drooping and find them grievous and tedious to them : But it is because they have not communion with God in them : they are in them meerly , upon necessity because they ought to be in them . But the Saints find the waies of God more easie to them , for they have alwaies good company with then . When I awake , I am alwaies with thee , saith David . The very nights are pleasant unto them : when he awakes still he is with God. There 's many men and women cannot lie alone ; those that cannot sleep when they awake , if they have no company with them the nights are tedious ; but if they cannot sleep , and yet when they awake they have some with them the nights are not so tedious to them : When I awake I am ever with thee saith David concerning God. That 's the first thing , for the Excellency of this walking with God. The second Excellency . But Secondly , This walking with God , it is , most honorable . Oh 't is an honorable thing to walk with God. Attendance upon Kings and Princes we know is honorable ; The Maids of Honor that do but attend upon a Queen , it 's a great honor ; the attendance upon a King , yea upon Noble Men : But now , not only attendance , but free converse with Princes , that 's more than meer attendance ; to walk with an Emperour as a friend up and down in his Galleries , in his Gardens , in his Orchyard . So it is with the Saints , Abraham is called Gods friend . You are not my servants , but my friends , saith Christ . God admits the soul to come as a friend and to have converse with him , Oh! this is honorable . They were accounted blessed that were in the presence of Solomon , that were but his servants to wait at his Table ; much more to sit at his Table , to see the order of Solomons Table : Then to be alwaies with God , and walking with him , what a blessed and honourable thing is this ! It is the honor of Angels themselves , that they do but see the face of God , the Angels that are in Heaven do behold the face of God ; what honor is it then for Christians to be alwaies walking with God ? Honor ! 't is that that is the great honor and happiness of the Church when she shall be in her glory . Mark how Christ doth expresse himself , in Revel . 3. 4. Thou hast a few names even in Sardis , which have not defiled their garments , What 's promised to them ? and they shall walk with me in white ; for they are worthy . There shall be a glory put upon them , and they shall walk with me , for they are worthy . The walking with Christ , that 's the greatest honor that Christ could promise unto them . And so in the 14. of the Revelation . it 's said of those that stood upon Mount Sion with the Lamb , having harps in their hands , and singing of a new song ; in the 4 verse , These are they which were not defiled with women , for they are virgins ; these are they which follow the Lamb whithersoever he goes ; these were redeemed from among men ; being the first fruit unto God and to the Lamb. They follow the lamb whithersoever he goes : This is the honor that is put upon them : Oh the walking with God it is most honorable . The third Excellency . Thirdly , The Excellency of walking with God consists in this , In the blessed satisfaction that the soul must needs have in walking with him : to walk with life its self , with glory , with happinesse , and that in a constant way , this must needs satisfie the soul , must I say bring inconceivable satisfaction and peace unto the soul thus walking with Him. You know what Philip said , Let us see the Father , and it sufficeth us : What , would it suffice Philip to see God ? Oh then ! not only to see him , but to walk and be continually with him . People will run many times but to have the fight of a great man , but to be admitted into the same room and to walk with him ; this is more , in the 33. of Exod 14. And he said , my presence shall go with thee , and I will give thee rest : God promised to Moses that his presence should be with him , and then when the presence of God is with the soul , Oh the rest that the soul hath by the presence of God! Oh the lettings out of joy that there must needs be to the heart that walks with God! in the 38. Psal . 8. 9. They shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink of the rivers of thy pleasures ; for with thee is the fonntain of life : In thy light shall we see light . Certainly where God walks there is a glorious light round about , that such a soul never walks in darkness , the light of God shines about it ; as we reade of those that walked with Christ to Emaus , the text saith , Their hearts burn'd within them . Certainly the hearts of the Saints walking with God must needs be fild with those influences from God that must make their hearts glow within them while they are walking with him : in Psal . 89. 15 , 16. you have a notable Scripture there about the satisfaction of the soul in walking with God , Blessed are the people that know the joyfull sound : they shall walk O Lord in the light of thy countenance , In thy Name shall they rejoyce all the day , and in thy righteousness shall they be exalted . Those that walk with God they walk in the light of Gods Countenance , and in Gods Name shal they rejoyce all the day , and in his righteousness shall they be exalted . Oh! a blessed thing it is to walk with God. The speech of that noble Marques Galiatius that was of great birth in Italy , and forsaking all his honors and friends and coming to Geneve , he had this expression , saith he , upon a time feeling his sweet converse with God , Cursed ( saith he ) be that man that accounts all the gold and silver in the world worth one daies enjoyment of Communion with Jesus Christ . He had left a great deal of gold and silver , the Pope himself was a neer kinsman to him , and great possessions and kindred he had , and left it all to come to Geneve , to professe the truth there , and he found all recompenced in Cōmunion with Christ , and his heart was so ful with it , that he even cursed those that should account all the gold and silver in the world worth the enjoyment of one hours communion with Christ : Oh an hours walking with Christ is more than all the world . I appeal to those souls that have been acquainted with this , whether would you have lost such an hour that you have been conversing with God for all the world ? what would you take for the enjoyment of such an hour as that is ? Oh not thousand thousands of worlds a gracious heart would not take for some hours that it hath in enjoyment of communion with God in walking with him ; Oh there 's infinite sweetness in walking with God. There 's a great deal of good to be had in walking with the Saints , as sometimes I have told you of Dr. Taylor that was the Martyr , when he came to prison he rejoyced that ever he was put in prison there to meet with that Angel of God John Bradford : Now if it be comfortable to have communion with the Saints though in prison , Oh how sweet is it to have communion with God in walking with him ! I remember I have read of a King , that once beholding Plato walking up and down with other Phylosophers , he cries out thus ; Oh life ! this is life and true happiness ; yonder is true happiness : he did not look upon his Kingdom as affording a life to him , and as affording that happiness as he did beleeve Plato and the Phylosophers had conversing one with another about Phylosphie ; as if he should say , 't is not the Kings of the earth that live the happy lives , but these Phylosophers that walk and converse thus one with another . Oh then what life and happiness it is for the soul to walk up and down with God , and to converse with God himself ! what though thou walkest in the velly of Bacha , yea what though thou walkest in the shadow of death in respect of outward afflictions , yet walking with God is that that will shine upon thee , and will sweeten thy heart even when thou art walking in the vally of Bacha , and in the shadow of death . In the 7. of the Revel . see whither Jesus Christ leads the soul in walking with Him , The Lamb which is in the midst of the Throne shall feed them , and shall lead them unto living fountains of waters , and God shall wipe away all tears from their eyes . Thus when thou walkest with Jesus Christ , he leads thee to the living fountains of waters that comfort thee ; the comforts that thou hadst in the world were but as dirty puddles ; but those comforts that thou hast in Christ when thou walkest with him , they are the fountain of living waters . That 's the third thing wherein the excellency of walking with God consists , The abundance of soul-satisfaction that the heart hath in God. The fourth Excellency . The fourth Excellency that there is in walking with God is this , It 's a special part of the covenant on our part that God doth make with us , upon which the very blessing of the covenant doth in grreat part depend : as that Scripture in the 17. of Gen. doth cleerly shew , where God is coming to make a covenant with Abraham , and to be a God to him and to his seed ; what 's that God requires of Abraham now ? Walk before me and be upright ; Then I am God alsufficient , and I enter into covenant with you , to be a God to you , and a God to your seed , Walk before me and be upright . As if that were all the thing that God look'd at , that you should walk with him and be upright : [ then ] you shall have the blessing of the Covenant . Oh this is a great excellency , that it is a special part of the Covenant that God makes with his people on their part : and then on his part , he will be a God unto them . What was it that God requir'd , in the 6. of Micah , 6 , 7. verses , there you may see how God prizes walking with him , that it 's the great thing that God doth look at , whereas there were some that said , Wherewith shall I come before the Lord , and bow my self before the high God ? shall I come before him with burns offerings ? with Calves of a yeer old ? will the Lord be pleased with thousands of Rams , or with ten thousands of rivers of Oyl ? shall I give my first born for my transgression , the fruit of my body for the sin of my soul ? What shall I do to please God ? Mark in the 8. verse , He hath shewed thee , O man , what is good : and what doth the Lord require of thee , but to do Justly , and to love Mercy , and to WALK humbly with thy God ? As if he should say , This is the great thing , to walk with thy God ; not only to exercise some particular grace of thy Justice , and Mercy , but in general , to walk with thy God ; Never tell me of any thing that you would do for me , but in the constant course of thy life , walk humbly with thy God. This therefore was the comfort of Hezekiah when he had the message of death come to him , in the 38. of Isa . Remember O Lord ( saith he ) how I have walked before thee in truth , and with a perfect heart ; he turned his face to the wall , and ( the text saith ) he wept ( it was for joy : ) as if he should say , Lord , it 's true , there hath been many infirmities in me ; but Lord , I have walked before thee in truth , and with a perfect heart ; as if he should say , I may boldly challenge , and I do come now Lord to challenge the good of the Covenant , that thou wouldst remember me according to the riches of thy mercy , for Lord I have walked with thee : as if he should say , Lord , was not that the thing that thou didst require of my father Abraham ? why Lord , I have walked before thee , and I have been upright in some measure ; therefore Lord , be a God alsufficient to me , Lord , remember thy Covenant , be a God to me , be All in All to me because of this . Oh my brethren ! Is not this worth ten thousand thousand worlds , That the soul may be able to appeal to God that it hath done that which is a special thing that is requir'd in the Covenant on our parts ; and so upon it may have the assurance of Gods performing the Covenant on his part . The Fifth Excellency . And then the fifth thing is , There is a blessed safety in walking with God. As in the 23. Psal . 4. there see the Prophet David that was a man much exercised in walking with God , saith he , Yea though I walk through the vally of the shadow of death , I will fear no evil , for thou art with me , thy rod and thy staff doth comfort me : I am walking with thee , and though I be walking in the shadow of death , I 'le therefore fear no evil . Now is it not a blessed thing to be in safety alwaies with God ? And in the 138. Psal . 7. saith David , Though I walk in the midst of trouble thou wilt revive me ; thou shalt stretch forth thine hand against the wrath of mine enemies : and thy right hand shall save me . No matter what the trouble be so God be with the soul ; he that walks uprightly walks surely , in the 10. of the Proverbs , 9. Whereas it 's said of the wicked that they walk upon a snare continually : in the 18. of Job , 8. The wicked walk upon a snare : The waies of wickednesse that you walk in , they may seem to be pleasant and comfortable to you , but certainly you are upon a snare , and you may be catch'd and undone for ever , though perhaps thou hast escap'd all this while , yet thou art in continual dangers , Every step ( I say ) thou goest on in the waies of sin , thou art upon a snare , and in danger to be catch'd to thy eternal destruction ; But he that walks uprightly , he walks surely , and this is a great excellency , for a man to walk surely , I know I am in my way for I am with God : A child doth not fear what way soever it goes in , if he can but see his father . Now the soul may know surely , I am in the right way , I am with God ; and I am safe what ever danger comes , for I am walking with God. The Sixth Excellency . The sixth Excellency that there is in walking with God is this , From hence the soul comes to enjoy a holy boldness and a holy familiarity with God. It may be when the soul comes first to God , the presence of the great God strikes some fear , there is some dread of the Majesty of God ; But when the soul hath used to converse with him , there is a holy familiarity that the soul hath with God , and a holy boldness , it can have free liberty to say any thing to him now ; and this is the reason that some now that never knew what the spirit of prayer meant , and what the liberty of the soul in opening its self to God meant before , yet when they have come to be acquainted with the waies of God ; Oh what liberty have they then in their spirits to open their hearts to God , yea , they can open their hearts to God as one friend to another . I remember it 's said of Luther , that when ever he was praying , he could speak to God as to his friend . In Job , 22. 21. Acqusint now thy self with Him , and be at peace . The soul comes to have an acquaintance with God , Oh what a phrase is here ! What , acquaint our selves with God , that God should be our acquaintance ! I , God is willing to be the acqaintance of the poorest Christian in the world , Poor men and women , and Servants , and others that perhaps some rich men that is by them wil scorn their acquaintance , but they account them rather ( as it 's spoken of some vile people ) fit to be set with the dogs of the flock , yea , perhaps though they be poor godly people , yet they think it too much debasing themselves to have any kind of acquaintance with them : Well , but the infinite God though he is so high that he humbles himself to behold the very things that are done in Heaven , yet this God thinks not much to be one of thy acquaintance , to be of the acquaintance of any one that hath any godliness in them ; when we see a great man , a man of parts and honor come to some poor man and shake him by the hand , we will say , Look what an humble man is this , that will be so familiar with the meanest of all . Oh! now acquaint thy self with God , This is the blessedness of walking with God ; the soul comes to have a familiar converse with God , and a holy boldness . The seventh Excellency . The seventh benefit or Excellency that there is in walking with God is this , The Communication of Gods secrets . He that walks with God shall come to know the mind of God. It 's impossible for a man to take delight in walking with another but he must discover secrets from him ; there 's never any true friendship where there is a closeness of spirit . But where there is true friendship they will take one another and walk together , and open their hearts each to other : this is comfortable walking indeed . Thus it is in walking with God , this is the blessing of it , such souls they have the secrets of God discovered to them , they come to know much of the mind of God ; though they are weak in their natural parts , yet ( I say ) they come to know much of Gods mind because they are with God. We reade in the 13. of Proverbs , 20. vers . saith the holy Ghost there , He that walketh with wise men shall be wise . Then what shall he be that walks with God ? Surely if there be wisdom to be learned from our walking with wise men , then there is wisdom to be learn'd in walking with God : 'T is from hence that men that are weak in parts they come to have such excellent knowledg in the great mysteries of the Gospel , and you wonder at it : you see such a mean servant that a while ago could understand nothing at all ; yet now comes to understand the great mysteries of the Gospel , and that be yond many great Scholers : How comes this to passe ? he walks with the God of wisdom , and the God of wisdom doth delight to let out himself to him , and to open his heart to him , they come to know the counsels of God because they walk with him ; those Christians that keep close to God in a holy conversation walking with him , certainly they come to know more of the mind of God than others do ; others that walk loosly they know little of the great mysteries of the Gospel , they may talk something of them , but certainly they have not a spiritual insight into the Great mysteries of the Gospel so as those have that walk with God. The eighth Excellency . The eighth benefit of walking with God it is , That such find favour in Gods eyes for granting their petitions ; for to hear them in their prayers . In the 37. Psal . 4. ver . Delight thy self in the Lord , and he shall give thee the desire of thine heart ; walk with God , and enjoy converse and communion with him , so as to delight thy self with him , and he will give thee thy hearts desire , thou shalt have what thou wouldst have . As now , if a man have a petition to give to any great man , If he can but observe him in his walks , then he thinks that surely when he may have such an opportunity , now to present it as he hopes to have audiance , and acceptance of the petition . I remember I have read of one that offered to give a great sum of mony that he might have but liberty to whisper any thing in the Kings ear every day , why ? because thereby he thought that he should have a great many people come to him to desire his help for to prefer their petitions , and if he might have but that liberty he should get enough that way . Now the soul that hath the liberty of walking with God , what a priviledg hath he ? and what opportunities to present petitions to God ? and the Lord delights in hearing of them . If a King will admit a man to walk with him , surely such a man whatsoever he presents it's like to speed . Now my brethren , upon this ground it is thus : you shall see a great deal of difference in a formal professor's prayer , & the prayer of a godly man that walks with God ; the difference in the prayers of these two is thus : I 'le set it out by this similitude . You have your beggers , and they pray for an alms , but they stand at the door ; but if you a have special friend , an acquaintance that shall come to desire a favour from you , the door is opened for him , you carry him into the Parlour , and there he opens his mind to you , he hath a great deal of priviledg more than the other : Both come to ask a favour from you , but one stands at the door , and the other is let into the Parlour and walks up and down there , and there opens his mind to you . Just for all the world is there this difference between the prayers of formal professors , and the prayers of those that walk with God ; Those that make but a meer profession of Religion , they will pray as others do , but they are like beggers at the door , they see not Gods face all the while , they knock it may be , but the door is not opened for them to come in : But a gracious heart that walks with God , doth not only stand knocking at the door , but it is opened and he comes into the Presence Chamber , and there saith God , What is thy request O thou soul ? As if a friend should hear another that is his dear friend stand knocking at the door , he presently opens the door and carries him into the best room that he hath , and there saith , Tell me what it is that you would have , I am not able to deny you ; and this is the priviledg of those that are gracious and holy , that walk with God : they have much priviledg in prayer , much benefit that way , and freedom with God , and assurance of Gods granting of their petitions . The ninth Excellency . In the ninth place , There 's this Excellency in the souls walking with God , There must needs be a glory put upon the soul . As it was with Moses , he went up and was but with God fourty daies upon the mount , and when he came down , his face did shine that the people were not able to behold it : God appeared in a visible manner to him ; But spiritually it 's true now , the soul that is conversing with God fourty daies , yea , in the constant course of his life , hath a beauty , a lustre , a glory put upon it , and such a lustre and glory that those that have enlightened consciences and yet are guilty they are scarce able to bear the fight of them : As I appeal to you , when you have given liberty to some way of sin , and you have come into the presence of those that have been godly and walked very close with God , hath it not struck a terror to you ? for there is a glory and beauty upon those souls that do walk close with God , they do shine in the midst of a crooked and perverce generation . What 's the glory of Heaven but the reflection of Gods presence upon Heaven that makes it so glorious ? And in its measure a gracious heart that walks close with God hath the glory of Heaven upon it . The Tenth Excellency . Tenthly , Gods presence doth mightily act every grace , doth draw forth every grace : ( and that I lay down as another distinct head in the excellency of walking with God ) I say , it draws forth every grace , the graces of the Spirit of God are alwaies kept in action : as now , fire will draw fire . The Lord being of infinite holinesse , when the heare is holy it being in the presence of God walking with him , ( I say ) all holinesse must needs be drawn forth , and must be acted ; and this will put a mighty beauty upon men , while they have not only grace in their hearts but it is acted . And this is a great blessing to have our graces acted , drawn forth , and enlarged , and this is the benefit of walking with God. The Eleventh Excellency . And besides , The presence of God , and familiarity of the soul in walking with him , will make the presence of God neither at death or judgment shall ever be terrible to it . Those that now walk with God and have much converse with him , ( I say ) when they come to die , Gods presence shall not be terrible to them ; yea when Jesus Christ shall come in flaming fire to revenge himself upon those that know him not , the presence of Christ shal not be terrible to them : Why ? Because they walked with Christ all the daies of their lives : In the 11. of Hosea , 10. vers . They shall walk after the Lord : he shall roar like a Lyon. Mark how these two are joyned together : wicked and ungodly men they shall tremble at the roaring of a Lyon : but for the Saints it shal not be terrible to them : And how much is it worth , that when God shall appear in death , and at judgment here and hereafter , the terrour of God shall be taken away ? My brethren , God appears at death , and at the times of Judgment ordinarily in another manner than he doth in the time of prosperity ; you see no terror in Gods presence now ; but beware of it when death is approaching : wicked men when they lie upon their death-beds , how terrible is the presence of God to them then ! but those that walk with God shall not find it so : when they come to die , then God appears to them ; Now am I going to stand before the great God , to have my eternal estate determined one way or other : But what God is this ? He is great indeed ; but he is my friend , I have had converse with him all the daies of my life : And so , when I must come to Judgment here comes Jesus Christ with his thousands of Angels in glory , but it is Christ that I have conversed with all the daies of my life , this Christ hath been my friend before whom I am . This will be the comfort in walking with God. The twelfth Excellency . And then , The end of the walk , that makes it belssed indeed . Oh! how blessed will that make it ! It 's a blessed thing to walk with God now ; but when you come to the End of this walk you shall find it blessed indeed . If a man did come to enjoy God at last , though it was through never so many difficulties , yet he had cause to blesse God. If one were going to possess a Kingdom , though his way were never such a difficult way and hard , yet the end of his way would make it comfortable , because it is to go and take a Kingdom : But now , you that are walking with God , you have comfort in your walk , but the end of your walk , oh that will be glorious indeed ! it is to possesse a Kingdom , it is to have the crown of glory set upon your heads ; your communion that you have with God here , it is but as the forerunner of that glorious Communion that you shall enjoy with him together with the Saints and Angels to all eternity . And thus we have given you the heads at least of the Excellency that there is in , Walking with God. No marvel though the holy Ghost sets such a commendations upon Enoch , Above al things , That he walked with God , seeing there is so much good in it . I confesse I had thought not to have left this Head without applying of it , and warming it upon your hearts , that you might walk so with God that you might not lose the comfort , and blessing , and sweet Excellency that you have had opened to you in walking with God ; only let me say thus much , Be in love with it ; Know , there is no such good in any other path , the Devil doth but gul you , and your own hearts ; and the world doth but deceive you , if it promise any good in any other way that will counter vail this : Oh no , the walking with God it is the good of a Christian , it 's his happinesse , his glory , his commendations ; Oh that this may be recorded of you as it was of Enoch ! And Enoch walked with God. CHAP. VII . Five Vses of Exhortation , in walking with God. Now we proceed . Some Use I shall make of this ( briefly ) before I go to the third head , about Evidences of walking with God. The First Vse . First , Bless God that he will be pleased to walk thus with his poor creatures ; bless the Lord for his goodness to us : Happy are the Angels that stand before the Lord : How happy are we then that may have this free converse with God! What , we that were not only strangers but enemies to God a while since , now to walk with him . Oh! a blessed thing it is : Let God be magnified for this his goodness to us , even He that humbleth Himself to behold the things that are done in Heaven , do but look upon the things that are done in Heaven , Psalm . 113. and yet he will condescend fo far to His poor creatures even here on earth , as to walk with them ; were we indeed wholly freed from sin it were somewhat ; but while we are not only so mean in our selves , but so sinful , and yet that God wi●l so walk with us , this we have cause to bless God for if we should see his face hereafter , though we should never see him in this world ; but that God should not only grant unto us this , That we should hereafter , after a wearisome and tedious pilgrimage here in this world come to see His face , but that we should have so much converse with Him here , Oh magnified and blessed be the Name of God for this . The second Vse . Secondly , What strangers are the most part of the world to this that I am speaking of . That which I am speaking of it's a riddle to most men in the world , This walking with God is but an empty sound to most men , yea , for the greatest part of the world they walk ( as the Scripture speaks ) after their own counsels , you shall find divers notable expressions in Scripture of the walk of sinners , of wicked men . They walk according to their own counsels . They walk after the flesh . They walk after their lusts . They walk after the course of this world . They walk in the vanity of their minds . They walk contrary unto God. They walk according to men . Yea , That 's observable unto this , That the holy Ghost condemns , not only walking according to the course of the world , and as men , But to walk in the way of Kings is condemn'd in Scripture : In 2 Chron. 28. 2. If to follow the course of any men one would think it might be most cōmendable the following of the King : but here 's a charge against Ahaz that he walked in the waies of the Kings of Israel : and the 2 Kings , 17. 8. They walked in the Statutes of the Heathen : here 's to walk as Kings walk , and then to walk in the Laws of Kings , God would not have any men walk in them any further than they are according to his own Statutes . Not to say , it 's according to Law , and I must walk according to Law : No , this is charged to walk according to the practice of Kings , or their Laws being evil . And there 's another Scripiure in the I Kings , 15. 26. He did evil in the sight of the Lord , and walked in the waies of his father , and in his sin wherewith he made Israel to sin . There 's to walk in the way of great men , and that 's condemned . Secondly , to walk in the way of the Laws of the places where we live . Thirdly , to walk according to our fathers , that 's condemned . And then lastly , to walk according to the common course of the world , that 's condemned ; and yet this is the walk of sinners . And further The Scripture saith , That wicked men they walk in darkness : and they walk after their own imaginations , and in the vanity of their minds , they walk in lies , and their hearts walk after the sight of their own eyes , and they walk after their covetousness : We might mention neer twenty such kind of expressions in Scripture , and these are the walks of sinners : But the waies of the Saints , they are to walk with God , but those that walk in the way of sinners , that is , in the vanity of their minds according to the fight of their own eyes , after their covetousness , and after the flesh , and their lusts , and lasiviousness , and vanity , and such kind of expression as we have in Scripture , Certainly they shall have the end of their walk to be no other but destruction and eternal misery . The Third Vse . Thirdly , What vile hearts are ours that are so backward to walk with God , seeing God is pleased to admit of his Saints to walk with him ! even those that are godly are to be rebuk'd from hence that they should be so backward to come in to walk with God : It is our glory , That is that that would make our lives comfortable , it would make this wilderness of ours to be a paradice , it would make our Gardens to be Edens , it would make our Houses to be Churches , and make the Church to be a Heaven unto us , and yet we are backward unto this . Oh that we would but consider of this when we are in our walk & there have vain thoughts : As ordinarily men that are walking in their pleasant Gardens , or it may be pleasant Rooms , Oh the vanity and folly of their thoughts ! I may speak to you , who do you walk withal all this while ; when you are a walking in your Galleries , or Parlours , or Gardens , or alone in the fields , who are you parlying withal ? who are you conversing withal ? are not you walking many times with the Devil , and making provision for the flesh ? you should be walking with God : what are you the Saints of God ? doth God offer himself to walk and converse with you , and will you walk with the flesh , and converse with the Devil ? and be rouling of sin and wickedness up and down in your thoughts ? Oh what a vile and sinful thing is this ! The Lord humble you for your sinful walks , humble you that are Saints , you sometimes have had some walks with God , why is it that you walk no more close with God ? you complain sometimes of your great business in the world , and occasions to converse with the world that you have no time for your Communion with God ; and yet when you are off from the world , and when you have time alone wherein you might converse with God , and when you have walks to the Citie and from the Citie again , what Communion might you have with God! But Oh! how backward are our hearts even unto this that is our happinesse , and our glory ! That 's a third Use by way of reproof even to the Saints , which is raised from the consideration of the excellency that there is in our walking with God. The Fourth Vse . Fourthly , By way of exhortation , Oh let us keep close to God in our walking with him . We reade of Peter , that he saw Christ walking upon the water , and he would leap to him to walk with him there : though it were in afflictions to walk with Christ it should be comfortable to us . We reade of Idolators , that they would have their children p●sse through the fire to get to their Idols ; Oh let us be willing to pass through any difficulties to get to God , the Lord is willing we should cōmunicate our selves to him , and he is willing to communicate himself to us , the Lord would communicate word for word , promise for promise , imbrace for imbrace , if we would speak to him he would speak to us , if we would let out our hearts to him , he would let out his heart to us , if we would promise to him , he would promise to us . The Lord doth often call us to walk with him ; As sometimes familiar friends will call one another , Come , let us walk out together , and those that are very familiar and loving : though they may have some business yet they will lay it aside , seeing their deer friends calls them to walk , they take so much delight in it : many times God our deer friend cals us , Come , let us walk out together . When God at any time doth dart in a Heavenly thought into your minds , he doth ( as it were ) call you to walk with him there , and would have you follow that thought , The following that Heavenly thought that 's darted into your minds , that 's the answering of Gods call to walk with him . Consider of this one note , Oh do not refuse this , you do not know how your lives may be comforted this way , and your hearts may be strengthened . The Fifth Vse . And then the last thing that I shall name by way of Use is this , If there be so much Excellency in our walking with God here , what will there be in Heaven then ! If our converse with him in this world be so sweet , Oh how sweet shall our converse with him in Heaven be ! when we shall walk with him in white : when we shall have our garments glorious indeed , and our souls fit to converse with God. Now the truth is , we are very unfit to converse with the Lord , because of our blindness and darknesse , we do not know God. As now , let an ignorant man come to converse with a learned man , he gets but very little good , for he is not able to put a question to him , nor able to understand what the man saith , especially if he speaks any depth of learning to him . So , many that are very weak when they are in discourse with those that are strong and godly , they are not able to make that use for their discourse as others can , and it 's a great excellency for one to be able to improve his converse with some men that have abilities and strength , to be able ( I say ) to improve their Converse it 's a great excellency . Alas ! we are not able to improve our converse with God here : but in Heaven we shall be able to improve our converse with God , We shall know as we are known , we shall understand God , if God doth but communicate himself we shall be fit to receive all the beams of his glory that he shal be pleased to let out , Oh! that wil be an excellent thing indeed when we shall be alwaies walking with God , and conversing with him continually . Saith Bernard , in the gracious visitations of the Spirit of God to his soul , How sweet if it were not so little ! but then it shall be constant , we shall then follow the Lamb whithersoever he goes , and walk with him in white according as he speaks . Now the Church cries out and saith , Oh draw us , and we will run ofter thee . The Spirit of God had need to draw us here ; but then we shall have no such need of drawing , but we shall of our selves , from the inclination of our own hearts , be alwaies walking and conversing with God , we shall have nothing else to do but to walk continually with the Lord , I will walk in thy truth , unite my heart to fear thy Name : Psal . 86. 11. It 's an excellent Scripture , I will walk in thy Truth saith the Prophet , Oh unite my heart to the fear of thy Name . As if he should say , I find much sweetnesse and good in walking in thy Truth here , Oh Lord unite my heart to the fear of thy Name , Lord keep me alwaies here , it 's good being here , as Peter said when Christ was transfigured in his glory : So , when the soul is walking with God , it saith , it is good being here : Well , when thou comest to Heaven thou shalt alwaies be with the Lord as the Scripture speaks , and therefore from the excellency that thou findest here , learn to long after Heaven , where thou shalt be continually with the Lord ; and take only this one note for the setting out of the excellency of Heaven , and I confesse only such as have had much sweetness in walking with God here , will understand what I mean by this ; As suppose that all those sweet manifestations of God to thy soul here , and all the dartings in of the Spirit of God , all those soul ravishing joys that thou hast had , suppose they were put all together , that thou hadst them all over again at this instant , what a comfortable time would it be ! At such a time may some soul ( that knows what the meaning of this point is ) say , Oh the sweet communion I had with God! I would give a world to have it again : Well , thou hadst it once , but it was quickly gone , and thou hast had it a second and a third time , yea , many times when I have been with God I have had wonderful , & gracious lettings out of God to my soul , Oh that I had them again ! Well , suppose thou hadst now in this one quarter of an hour all the comfort and joy that ever thou hadst in all thy life put all the times together , what a comfortable quarter of an hour would this be ! Now in Heaven to all eternity thou shalt have that in a kind infinitely more than that for milions of yeers , even for ever . Oh! what will Heaven be ! If I should set out Heaven to a carnal man I must tell him of Crowns of glory , And there he shall see glorious sights , he shall be freed from all kind of sorrows , and there he shall have a Kingdom : But if I would set out Heaven to a Saint , I must tell him this , He shall have communion with God , and all those soul-ravishing comforts that he hath had in the presence of God in this world , he shall have them all together , and infinitly more than them , Oh this is that that will make their souls long after Heaven , and set prize upon it . CHAP. VIII . Ten Several Evidences of a mans Walking with God. BUt having set out unto you the excellency of walking with God , you will say , Who is it that doth walk with Him ? I shall further set out to you the Evidences of those men and women that do walk with God. The first Evidence . One that walks with God , Is one that depends not much upon sence or reason in the course of his life : I say , one that is above the waies of Sence and Reason in his course , he hath received a principle to go higher . Most men in the world they walk according to sence ; and therefore the Scripture saith , They walk according to the pleasure of their eyes . But now , one that walks with God , his walk lies beyond Sence , and above Reason ; though things of Sence seem to go this way or that way , quite crosse to him , yea , though Reason seem to go quite crosse to him , yet still his heart is not in a hurry , but he hath that that can quiet his heart though Sence and Reason seem to be contrary : 2 Cor. 5. 7. there you shal see the walk of a godly man , For we walk by faith and not by sight , saith the Apostle ; beyond our sight , either beyond our sight of sence , or the sight of Reason ; we walk by faith . But now , this is a great point , a Christian walking by faith , and therefore I intend to speak to that by its self from this very text , ( God willing ) in another Treatise . The second Evidence . One that walks with God , you shall find him in private the same that he is in publick ; what ever holiness doth appear in such a one before others , in his walking in the world , if you trace him and follow him in his private course you shall find him the same man as you do in publik : why ? because he hath not to deal with man so much , he hath to deal with God in all his waies , when he hath any thing to do before others , he walks with God , and when he is alone he is the same man still . In the 101. Psal . see what David saith there concerning his walk in private in his family , I will behave my self wisely in a perfect way ( saith he ) Oh when wilt thou come unto me ! I will walk within my house with a perfect heart . As if he should say , I will not walk when I am abroad only , with a perfect heart , but I wil walk within my house with a perfect heart . There are many people that when they are abroad in the world they seem to be very strict in their way , but follow such men to their houses and there you shall see a great deal of difference . You will find many times as much difference between the course of men when they are abroad and in their houses , as you find in their cloaths ; you shall have many men and women when they go abroad they wil be very neat , and though they have but little means , yet they wil lay it upon their backs so that they may be fine abroad ; but come to them in their families and they care not what cloaths they wear there : It is just so in regard of their lives , their lives have as much difference as their cloaths : When they are abroad then they put a good face on things and seem to be very fair in their conversations , and speak good things , but at home there they are froward and perverse , and perhaps in their passions , will swear , there they are prophane , and ungodly , and vent their corruptions in a most ungodly manner ; doest thou walk with God ? If thou hadst to deal with God thou wouldst be the same in thy family that thou art abroad , that thy wife , children , and servants in thy family might give as good a testimony of thee as when thou art abroad with others : Yea , and if ye could retire with them into their very closets you should find them the same there in any duties of Religion . You shall have many when they come abroad and joyn with others , Oh how enlarged are they ! yet dead and dull when they are at home either in family or closet , yea their own consciences tells them so . Those that walk with God wil be as spiritual in the one as in the other ; it may be when they are with others , because they are to be the mouth of others they wil sure themselves according to those they pray with ; yet when they are alone and in their families their hearts are as spiritual and as holy in their duties as when they are with others : why ? because they have to deal with God in all : and that 's another Evidence of one that walks with God , that he is the same in private as he is in publick . The third Evidence . A man that walks with God hath a serious spirit : walking with God will compose the spirits of men and women , will take off that loosness and vanity of spirit : Therefore walking in the vanity of the mind , that 's quite crosse to walking with God ; as in the 4. of the Ephe. 17. there it 's spoken of wicked men , it 's said that they walk in the vanity of their minds : All wicked men they walk in the vanity of their minds ; then all those that walk with God walk in the seriousness of their minds : It must needs be that they must have a seriousness of spirit in all their waies , for it 's with God that they have to deal withal , they take not that liberty to run this way or that way as others do . If servants be walking one with another they can take liberty to go out of their way and talk with this or the other body as they please : But if a servant walk with his Master or Mistris , he must not take that liberty but must go as they go . So , many that walk only with the creature , they take liberty to run up and down as they please ; but those that walk with God , they must have composed spirits , and walk seriously , and though they may walk seriously , yet cheerfully ; I beseech you consider of this : For that Christian knows not the way of Christian-rejoycing that doth not know how to mix it with seriousness ; yea , Senecha that was a Heathen could say , Joy , it is a serious thing ; there is a kind of seriousness in true joy , for the joy of a Christian is not frothy , it is a composed joy : As thus now , It 's serious : First , A Christian in his joy he is able to command himself , he can let out his joy so far and yet at a beck he can command himself to the most spiritual duty in the world from his joy , he doth not profusely let out his heart so as he cannot call it in again . Certainly , thou dost not joy as a Christian if thou canst not take off thy heart from creature joyes , God gives thee liberty to be merry , but so , as to have it under thy command , as thou shalt be able to call thy heart off from it to the most serious duty in the world . Secondly , He cannot only command himself to holy duties in the midst of his joy , but he finds himself the fitter for holy duties by it : now this is a serious joy if it be no other than I can command my self off from it , and that that fits me for that which is holy : Christians had need take heed of frothinesse , slightnesse , and vanity , for certainly the walking with God cannot but make them serious , and those that are slight and vain , surely they do not converse with God , for God is such a serious object that it 's impossible but it must work a seriousnesse in the spirits of men . The Fourth Evidence . Those that walk with God , they walk in newness of life : For this is not our walk naturally , our walking with God is that that comes upon a mighty converting that God gives to our spirits : our walk naturally it is with our lusts , and with the Devil , and in the way to Hell ; but one that walks with God walks in newnesse of life : as the Scripture speaks in the 6. Rom. 4. He walk according to the Rule of the new Creature . In the 6. Gal. 16. And as many as walk according to this Rule , peace be on them and mercy . You will say , What Rule doth the Apostle mean here ? I confesse ordinarily you have it applied to this , The walk according to the Scriptures : I grant it , that 's a truth , That the Word of God should be the Rule of our walk , and of our lives , and those that walk according to that Rule shall have peace . But I do not think that to be the meaning of this text , but the scope is to be taken from the words of the former verse , for saith he in the 15. verse , In Christ Jesus neither Circumcision availeth any thing , nor Vncircumcision , but a new Creature . And as many as walk according to this rule , ( that is , According to the rule of the new Creature ; not standing so much upon external things , either Circumcision or Uncircumcision , not standing so much upon outward duties , though in their kind they must be stood upon ; But the main thing that is to be stood upon , it is , The walk of the new Creature ; and those that walk according to the rule of the new Creature , those that act the new Creature in their walk ) peace be unto them . And that 's the fourth thing in the Evidences of a Walker with God ; He walks in newness of life , and so according to the rule of the new Creature . The Fifth Evidence . When he hath to deal with the Creature be doth quickly passe through the Creature unto God. Any one ( I say ) that is acquainted with this mystery of godliness in walking with God , though while he is in this world , he hath to deal as other men have , with the creatures , yet he will not stick in the creatures , but soon passes from the creatures to God : As thus , he receives sweetness from the creatures as well as others , but when he hath received , or is in receiving the sweetness of the creatures , his heart is upon God , Oh the sweetness there is in God! Is the creature so sweet ? how sweet is God then ? When he is in company with friends , is it so sweet to have society with men : how sweet is it to have society with God then ? And when he hath comforts in a wife ; Oh what comfort is there in the comforts of my Husband Jesus Christ ! And when he hath comfort in a sweet habitation ; Oh what comfort is there in God our habitation ! he is not musling in the world , in the creature , but he relies upon God in al that he doth injoy : Now those that when they have any thing in the Creature there they stick ; these are not acquainted with this way of walking with God. The sixth Evidence . A man that walks with God , he loves to be much retir'd from the world . It 's true , he must follow his occasions in the world , he doth that in obedience unto God , but except he may have his retired times he knows not how to live , it 's true , when he is in his calling he walks with God there , he carries his heart Heavenly : There 's a great deal of difference for one to walk with a friend in company with others , and when they are alone , though it 's true , that while the Saints of God live in the world they must converse with the men of the world , and they have somewhat of God there : but though they have somewhat of God there , yet that 's not so much as when God and their souls are alone , this is that that is exceeding sweet and comfortable to them , therefore they have their retired times of meditation ; and retired times of prayer ; as we reade of Isaac , he went out into the field to meditate , or to pray , for so meditation and prayer is taken sometimes in Scripture for all one : I 'le powr forth my meditations to thee , sath David : that was his prayer : So , because they should be both joyned together , Isaac went out into the field to meditate . Those that walk with God if they live in a house and have no retir'd rooms , they go abroad and have some time or other to be retir'd by themselves ; where-as you have other men , they know not how to spend any retired times , when they are alone their minds wander this way or that way , and they gaze after every feather that flies , and it 's a prison for them to be alone , and they wonder that men and women will shut up themselves alone , surely it 's but their melanchollinesse . Oh poor wretch , thou knowest not what walks they have , they are not alone all this time , they would be loth to give their retired times for all the times of thy Jollity and Bravery ; Thou thinkest if thou beest abroad in company , and there art feasting , and having good cheer , and musick , and talking , and laughing that this is a brave life , they would be loth to change their retired times for the times of thy greatest Jolity with thy companions : One that walks with God he loves some retir'd times as well as to be busie in the businesse of the world . The seventh Evidence . One that walks with God , he is careful to make even his accompts with God , he doth keep his accompts with God even . This is a special thing in walking with God , when they lie down to consider , Are my accompts even with God ? is there nothing amisse between God and my soul ? what hath been this day between God and my soul ? For how can two walk together except they be agreed as the Prophet saith : Therefore they are very careful to keep their agreement with God. Indeed Jesus Christ the great Reconciler hath first reconciled their souls to God and so they come to walk with him : but then afterwards in the course of their lives they must keep up their agreement with God , and not to run in areriges with , and so to be insnared in the world , and insnared in the corruptions of their own hearts , as that men and women will be , if they be not careful to keep their accompts with God even daily , They will insnare their souls in the world and in the lusts of their own hearts till God and their souls come to be strangers , yea , til they be afraid almost to think of God ; Here 's the reason that many people are loth to come to prayer , loth to come to duties of communion with God , why ? because they have not kept their accompts even with God , but have run in areriges with God , and their hearts are intangled in the world , and in their lusts , and now the presence of God comes to be terrible to them ; Oh poor wretch that thou art , what thou that art a Christian and yet in such a case that the presence of God should be grievous to thee ! Oh thy condition is sad indeed ! whereas thou shouldst be glad when thou thinkest of God , I was glad when they said , Come let us go up to the house of the Lord : But one that keeps not his accompts with God even , his retired times are grievous to him , Indeed he dares not but have retired times , I but it 's grievous to him , why ? because he hath not kept his accompts even with God ; But the soul that keeps even with God , Oh that soul rejoyceth in those times when it is to go to God , or doth but think of God. That 's a special thing in a man or womans walking with God , they keep their accompts even : And I beseech you observe it , As it 's an Evidence , so it may be given as a Rule to help you to walk with God , Oh be careful of keeping your accompts daily : Though this point that I am treating upon , is perhaps little understood by many , yet if so be that God would by his Spirit work your hearts to this , to keep your accompts even with God , you would know more of the meaning of this point . The eighth Evidence . That the more spiritual any Truth is , or any Ordinance is , or any Company is , the more doth the soul delight in it : One that is used to God , and converses with God , when such a one meets with a Truth that hath much of God in it , Oh how it closes with that Truth ! when it meets with an Ordinance that hath much of God in it , when it meets with Company that hath much of God in it , how doth this soul delight in it ! This is sutable to the heart that converses much with God , saith the soul , I have had sweet walks with God , now me thinks I come into such a Company , I see the very Image of God in these , and Oh how sweet and delightsom are these to me ! and so for Truths , and Ordinances , the more spiritual they are the more such a one doth delight in them : whereas a carnal heart that walks according to the flesh , in the way of the world , if there be some Truths that have some kind of humanity in them , as now , some sollid discourse that shews strength of reason , or strength of judgment in a Sermon , he will take delight in that , if there be any Wit , Rhetorick , Eloquence he takes delight in that ; but for spiritual truths there 's no such delight in them except they be cloathed with some humane excellency . But now , those that are spiritual , the more spiritual any thing is , the more delight they take in it : As for Ordinances , they are but dry meat to those that are carnal except there be something external ; bring the Ordinances in the plain simplicity of the Gospel to them , where there is only communion of Saints , sitting about a Table , and eating a piece of bread , and drinking a little wine , they see no excellency there : But a gracious heart , the lesse of man he sees in an Ordinance , and the more of God , the more he closes with them , and takes delight in them : here 's one now that walks with God. The Ninth Evidence . A man that walks with God , is one that walks in all the Commandements of God. Endeavours to walk in them before him , and blameless before men : in the 1. of Luke , the 6. it 's said of Zacharias , and Elizabeth , They were both righteous before God , walking in all the Commandements and Ordinances of the Lord , blameless : here 's a walking with God , not only to walk in some one thing , but in all Commandements , and Ordinances of God , and not only so , but blameless before men too ; though it 's true , the chief work that he hath , it is , in converse with God , yet he is careful so as to be blameless before men , because it concerns much the honor of God that he should be blameless before men : Zacharias and Elizabeth they were walkers with God , and their lives are described so that they were conscionable in all the Commands of God , and walked blameless before men . Now as we go along , apply it , Can you say , Lord , Thou that knowest al things , knowest , that there 's no command of thine , nor no Ordinance of thine , but my soul closes with , and I desire to spend my life in them , and to walk blamelesly before men ? There 's a great many that speak much of walking before God , and of the Ordinances of God , and yet come to them before men , and they are careless and negligent : ( do but hearken to what the Lord speaks this day to thee ) Certainly thou never knewest what it was to walk with God except thou doest walk blamelesly before men too . The Tenth Evidence , Opened in five Particulars . See but how the Scripture describes the walk of the Saints with God ; there are some four or five particulars that I shal infist upon , wherein I shal open some Scriptures , describing the Saints walk with God. As first , Their walk it is a walk of Humility , a way very humble . The heart that walks with God must needs be very humble in the presence of God ; you know the place in the 6. of Micah , He hath shewn thee , O man , what he would have thee to do , To walk humbly with thy God : that 's more than the offering of thousands of Lambs , or ten thousand Rivers of Oyl , To walk humbly with thy God : A proud man or woman never knows what it is to walk with God. But the walking with God causes much humility , there 's no such thing in the world to humble the heart of a man as to have converse with God , do you see a man proud and haughty , and high in his carriage , surely you may conclude this man hath little converse with God : saith Job , I have heard of thee by the hearing of the ear , but now have mine eyes seen thee : what then ? I abhor my self in dust and ashes . Secondly , Another thing that the Scripture speaks of the walk of a Christian with God , it is , Vprightness ; Walk before me , and he upright . I might give you twenty Scriptures for that , how uprightness is the walk of a Christian with God : I 'le give you only one about this , and that is in the 3 Epist . of John , 3. verse , there it is exprest in the new Testament , by walking in the truth : and so sometimes in the Old , the walking in Vprightness , and walking in the Truth , is somewhat the same : I rejoyced greatly ( saith the Apostle ) when the Brethren came and testified of the truth that is in thee , even as thou walkest in the truth : So that this surely hath reference unto walking according to the truth of the Gospel in the truth and sincerity of our hearts : They testified of the truth that is in thee : That is , The Word of the Gospel that did prevail in thy heart , and prevailing in thy heart thou didst walk-in the strength and power of that Truth , and according to the truth ; here 's a walking with God. And no marvel though the soul of this man was in so good a condition as indeed it was ; for you find in the 2. verse of this Epistle a very strange expression of John concerning this Gaius : what doth he say of him ? I wish ( saith he ) above al things , that then mayest prosper and be in health even as thy soul prospereth . It seems this Gaius had but a poor , weak , sickly body : but a very good soul he was ; and saith John , I wish that thou mayest prosper even as thy soul prospereth . Oh! that thou hadst but as good a body as a soul ! It 's a very strange speech . It were a curse to many of you I am afraid . But John could say concerning Gaius , Oh that this man Gaius had as good a body as he hath a soul ! And how came he to have his soul to prosper ? He walked in the truth , and according to the truth ; and al that he did was in the truth and sincerity of his heart , hence his soul came to prosper : and those that have but very weak parts , yet if they walk in the truth , their souls will prosper . The Third thing is , Walking in the fear of God. And indeed , these two are very neer a kin one to another , so you have it in the 5. of Nehe. 9. verse , Also I said it is not good that ye do , Ought ye not to WALK in the fear of our God ? and he gives an argument there , Because of the reproach of the Heathen . So may I say to all Christians , that would professe themselves Christians and godly ; ought not ye to walk in the fear of our God ? whatsoever other men do , they do thus and thus , and seek to follow their own ends and waies , but ought not YE to walk in the fear of our God ? that 's the walk of a Christian , the fear of God it is continually upon him . And observe , we reade in the 9. of the Acts , of the walk of the Christians in the Primitive times upon which they came so to grow up in the waies of godliness as they did , at the 31. verse , the text saith , Then had the Churches rest throughout all Judea , and Gallilee , and Samaira , and were edified ; ( and what then ? ) They walked in the fear of the Lord , and in the comfort of the holy Ghost , and so came to be multiplied . It 's an excellent Scripture ; would you be built up in godliness ? let the fear of God be upon you , and if you walk in the fear of God , you will walk in the joy of the holy Ghost . Obj. You will say , Fear , that may hinder our Joy. Ans . No , But the way to have true joy in the holy Ghost it is , To walk in the fear of God , and though you have a company of vain and wanton spirits , that are nothing but for Jolity and Mirth , they cannot admit of any kind of seriousness ( that we spake to before : ) But certainly their Jolity it 's but frothy and carnal , but those have the best Joy in their hearts that walk most in the fear of God : When I see a Christian have the fear of God upon him , and that in the whol course of his life , then he will have much of the comfort of the holy Ghost . Fourthly , The comfort of the holy Ghost it 's joyned with the fear of God : and if you see any that talk never so much of the joy that they have ; it 's but a frothy carnal joy except the fear of God be upon them ; Oh it will be a means to convince others of the excellency of the wales of God , when they shall see Christians walk in the fear of God ; thus saith the text , they were multiplied ; there were many that were convinc'd by it and did joyn with them , because they did see such a beauty and excellency in their way , walking in the fear of God and in the joy of the holy Ghost : and this was at a time when they had much rest ; many people it may be when they are in danger , then they wil seem to walk in the fear of God : but mark , this was in a time when this people was freed from their danger , then they walked in the fear of the Lord ; and in the joy of the holy Ghost , that was encreased in them : And this is the walk of the Saints in their walking with God. Two or three things more I shall mention . As now , The walk that they walk , it 's above : The way of the Saints it is on high , it 's a walk above the world , they keep themselves on high aloft in a spiritual way : it 's true , their hearts are humble before God , and yet they are on high too ; though they look not upon themselves as worthy of the least crumb of bread , yet they look upon themselves again as too good to be vassals to the world , or to their lusts ; and they look upon themselves as being set by God in too a high condition to be satisfied with all the world to be their portion ; their hearts are lifted up on high to converse with the most High God , and so they come to be delivered from the snares of death that are below . Yea and also , They endeavor to walk as Christ walked : as in the 1 Epist . of John , 2. 6. They walk as Christ himself walked , those that walk with God. Who did ever walk with God so as Christ did ? who had ever that fellowship with the Father and the Son so as Christ had ? The Saints they labor to walk so as Christ walked , to look upon Christ as the pattern of their lives . And so as Christ was anointed with the oyl of joy and gladnes above his fellows ; so they come to have some of the ointment run down upon them , they come to have somewhat of that communion that Jesus Christ had with the Father , Christ had much communion with the Father in the constant course of his life : Now the Saints laboring to walk as Christ walked , so they come to have Communion with God. The Lord bring you into this walk , and keep you in such a blessed walk as this is . Now for the Rules of Direction in this our walking with God , that 's to be our subject in the next Chapter . CHAP. IX . Twelve Rules of Direction for walking with God. WHat Rules should be observed for a Christian 's walking with God ? You will say to me , You have shewed to us , That it is a most blessed thing to walk with God , and we are convinced of it : But what Rules may there be given for it ? The First Rule . Be sure of this , That there be no way of sin in thee . Take heed of giving way to any sin , especially known sin , though it be a little one , though it should be but a sin of omision , the giving way to any known sin , will make the presence of God terrible , and make all thy duties empty ; will estrang God from thy soul : there 's more evil in it than thou art aware of , thou canst have no Communion with God while thou art in any way of sin , especially if it be against Light , The least sin that is that a Christian gives way unto , is like a thorn in a mans foot , but a great sin , & a sin against knowledg is like a great gash in a mans foot ; now if a man hath but a thorn in his foot he cannot walk well , it will make him halt ; if a man hath but a little gravel got into his shoo he will not be able to walk along , he may walk a step or two , but not very long . Now small sins are like gravil in the shoo , or like a thorn got into the foot ; but if thou fallest into a great sin , a sin against light , against conscience , Oh that is like a great gash that one may cut with a hatchet or an ax ; if a man hath cut a great gash in his foot he wil hardly be able to walk with comfort : Even so it is when thou fallest into any great sin , thou hadst need then go to the Chyriurgeon , thou hadst need then have salve applied to thee to heal thy soul , or otherwise it wil hinder thee in thy walk with God. The second Rule , or Direction . Secondly , Labor to abstract thy heart from earthly and sensual things as much as thou canst that thou mayest be spiritual : A drossie , earthly , sensual heart is unfit to have communion with God , God he is a Spirit , and thou must be Spiritual in thy converse with him , take heed of mingling thy heart with creature comforts , thou mayest make use of them , but in a spiritual way , do not defile thy heart with them , let not thy heart close with them as adequat objects of thy desires , or of thy love , take heed of being intangled , of being insnar'd with any creature comforts ; a man cannot walk if he hath got into a snare , when men fetter themselves in the world , and intangle themselves with abundance of businesses , & creature contentments , it doth mightily hinder their freedom in walking with God , when mens hearts sink down to the creature they cannot walk with God , for God is above , he is on high , and the way of the wise is on high , and we must keep our selves on high : If so be that Christians have sometimes some good affections , their hearts are a little stir'd up to things that are good ; but at other times their hearts sink down to the world , and to sensual , and earthly contentments , they cannot walk freely with God , they can but hault at the best ; as a man that hath one leg shorter than the other , he cannot walk evenly , but he haults as he goes ; so when our affections are up and down , sometimes they are stir'd up to Heaven , and sometimes down to the world again , yea , perhaps at the same time when we have some truths heave us upward , and yet a drossie spirit to sink us downward , this will be but haulting , our affections must go even , must not be for Heaven and Earth together , except it be in subordination one to the other , and so while we are on the earth we are in Heaven if we keep our hearts in a subordination to spiritual things when we are busied about earthly ; Then is a mans heart spiritual , and separated from the earth when he knows how to have comfort in God alone , when he knows how to make up the want of all creature-comforts in God himself , that 's a spiritual heart . Now you will say , we must not be insnar'd in the things of the earth : when is a mans heart spiritual ? It 's then Spiritual when it knows how to satisfie its self in God alone , and to make up the want in all creature comforts in God himself , and no Christian can walk with God except he attains to that pitch , to know how to make up all in God , and use all in order unto God. The third Rule , or Direction . Thirdly , If thou wouldst walk with God , evermore take Christ with thee God and the Soul cannot walk together but with Christ ; Christ , God and Man , that Mediator , by that I mean this , in all thy converse with God have an eye to Christ , look unto God the infinite glorious First . Being of all things , but through Christ the Mediator , or otherwise God will not be rendered amiable , and sweet , and lovely to thee , then is God rendered sweet and amiable , and lovely to the soul , even as a friend that the soul can have familiarity withal when as he is look't upon through Jesus Christ : do thou act all by Christ by the strength of Christ , and tender up all thy services to God through Christ , those that are not acquainted with the mystery of the Gospel in Christ , surely they know but little of this walk with God. Quest . You will say , Enoch did not know much of Christ . Answ . Oh yes ! Certainly , though it was so long before Christ came , yet his eye was upon Christ : for in the 11. of the Heb 5. verse , the Apostle saith , That it was by faith that he walked with him ; it was all by faith . Now Christ is the object of faith , and so his eye certainly was upon Christ : It was through faith , and I will give you one Scripture that will shew the use of eying of Christ in walking with God , in the 25. of Exod , 21. verse , Thou shalt put the Meroy-Seat above upon the Arke , and in the Ark thou shalt put the Testimony that I shall give thee , and there will I meet with thee , and I will commune with thee . That is , There at the Mercy-Seat . They were come to the Ark to look up to the Mercy-Seat , and there saith God , wil I meet with thee , and there will I commune with thee . Now what 's the Mercy-Seat but Jesus Chaist ? we must look upon God in Christ , and so God is rendered amiable , sweet , glorious , and lovely unto us in his Son , there doth God meet with his Saints , and there he communes with them ; Indeed while we look upon God as he is in himself he is a consuming fire , and we cannot epxect to commune with God there , and therefore those that look upon God meerly in a legal way , look upon him as one that doth exact and require such and such services and duties of them , and meerly considering God as a Judge ; if they perform not such and such duties they do not meet and commune with God ; But such as look up to the Mercy-Seat , look up to Christ by faith , when they have to deal with God in Christ , Oh these meet with God , these commune with God , Oh there 's much sweet communion between God and their souls , they walk with God , because God through Christ comes to be rendered gracious , lovely , sweet , amiable , and familier to them . The fourth Rule , or Direction . Be careful to beautifie thy soul ; or more generally thus , ( First : ) Have a great care of thy spirit , look to thy spirit rather than to thy outward actions in thy walking with God ; God is a Spirit , and will be worshiped in spirit and truth . One that would walk with God had need be very careful of his spirit , keep thy heart with all diligence , for it is with thy soul that God converses : Indeed 't is the proper spheer of a Christian to be busie about his heart , to be busie in the inward man , there 's the spheer of a Christian : It 's not so much about the outward man , if the hear be kept in a right frame , the outward man will be brought over of its own accord ; But be careful of thy spirit , ( that is ) of the thoughts of thy mind ; Take heed of admitting of any uncleannesse in thy very thoughts , for the soul converses with God in thoughts as well as we converse with men in words ; how do you commune and converse with men but by speech ? therefore doth God give speech to men that they may converse one with another , what speech is unto men , that the thoughts are unto God ; we converse much with God by our thoughts , make conscience of thoughts , labor to cleanse thy thoughts , and likewise the affections of thy heart , and the stirrings of thy heart , for God and thy soul doth converse together , in the workings and stirrings of thy heart look to thy spirit ; and labor to beautifie thy soul with that that may make thee aimable and lovely in the eyes of God , and then the Lord will delight to converse with thee , and walk with thee . If you were call'd out to walk with a man that were your superior , with some Chief in your parish , Gentleman , or Knight , or Noble man , If such a one should call you to walk with him , you would labour then so far as you were able to adorne your selves with such cloaths as were sutable unto the company of such a one : you that professe your selves Christians , God doth call you every day to walk with him , and if you would expect to have communion with God , and that God should take delight in you , you must labor to beautifie your souls , to dresse you with those things that may make you aimable in the eyes of God , and not to come dirtily and filthy into the presence of God. Now that that makes the soul aimable in the eyes of God it is , Holinesse , for that 's the very Image of God , and God delights to walk with one where he can see his own Image , the more resplendent the Image of God is in the soul the more doth the Lord delight to walk with such a soul ; labour for the behavior of thy soul to be sutable unto God ; When I walk with one that is my superiour I must have such a demenour as is sutable to his presence , and as it was said before , To walk with God was to walk in the fear of God. And that 's the fourth thing , Take heed to thy spirit , beautifie thy soul in that that may make thee aimable and lovely in Gods eyes , and carry thy self so as is sutable to the presence of God ; I shall only give you one Scripture about the beautifying of the soul , in the 45. Psalm , where it 's spoken of the Church and of the Saints being brought into the presence of God , in the 13. verse , The Kings daughter , ( that is , the Church ) is all glorious within . ( Many make great shews of Religion without , but the Kings daughter is all glorious within , ) her cloathing is of wrought gold : there 's her ornaments : mark what follows in the 14. verse , She shall be brought unto the King in raiment of needle-work : ( She shall be brought to the King , to Jesus Christ , with garments of needle-work ) by that is meant , the several graces of the Spirit of God that puts a beauty upon the soul : as there is a variety in needle-work that causes a beauty upon the work , and so she shall be brought to the King. So you must have that that may make you aimable and lovely in the eyes of the King. The Fifth Rule , or Direction . Take heed of halting . When you walk with him you must not halt between two but give up your self fully to God , you must give up your selves wholly to him in walking with him ; not to have a distracted heart , or a divied heart between two : Why halt ye between two opinions ( saith the Prophet ? ) If God be God , worship him ; if Baal , worship him . So , when the heart is not divided up and down , and is resolved in the way of God , that 's the thing that I mean here ; that is , If I cannot be happy here , I am content to be miserable here ; when the soul is so resolved and doth not halt in Gods way , when the soul knows that here is the way that there is happiness to be had in , and whatsoever seems to the contrary to flesh and blood , yet I know that in these waies there 's happiness to be had , there 's enough to blesse my soul for ever , and therefore whatsoever becoms of me , I am resolved upon these waies ; this is one that is fit to walk with God , he will not halt , but will treat strait steps in the waies of God : and that the Apostle requires of us in Heb. 12. 13. Make streight paths for your feet , lest that which is lame be turned out of the way . Make streight paths , go on in a streight way , not having the heart longing after something else : There are some that have some convictions of conscience , that have their hearts inclinable to the waies of God , and are going on in some of the waies of God , yet they have longings of spirit after something else : but when the heart indeed walks with God , it gives up its self wholly to him , and is resolv'd in these waies : you have had some good thoughts ; but if your hearts be divided between God and the world , you will turn to be Apostats in time , that which is lame will be turn'd out of the way , the waies of God will be tedious to you when you do not give up your selves wholly to them ; and this is the reason of the Apostafie that there is in the world , they seem to go on in Gods waies , but they go on but lamely because they do not give up themselves wholly to the waies of God. The sixth Rule , or Direction . If you would walk with God , Take heed of formality in all holy duties ; be laborious in holy duties , take pains with your hearts in them , labor for the power of godliness in holy duties , you must strive to get up to God in them : It were well if when we perform holie duties we did but keep close to the Duty its self , few go so far : But it 's one thing to keep close to the Duty , and another thing to keep close to God in the Duty ; we must labor not only to mind what we are about , but to keep close to God in the Duty , to find God in all duties that we perform , and in the use of all ordinances to take pains to find God there , and not to satisfie & quiet our hearts except we find God in the duties that we do perform ; we have a notable Scripture for this , in Exod. 20. 24. In all places where I record my Name , I will come unto thee , and I will bless thee . That is , where ever there is any Ordinance , or any holy Duty to be perform'd , there 's a recording of Gods Name . And saith he , I will come unto thee , and there I wil bless thee . If you would walk with God , you must go where God is , and be in those places where God uses to come : now the walk where God uses to walk it is , in his Ordinances , in his Worship , therefore you must be very spiritual in worship , and sanctifie the Name of God there ; ( according to that that we have treated upon at large ) you must take pains there , stir up your hearts and all that is within you to walk with God there , and not be satisfied except you have something of God there . It 's a notable speech of Bernard , I never go from thee without thee : when ever I come to any holy duty and leave it , I never leave it but I have thee with it : we must not be satisfied except we meet with God in holy duties . The Seventh Rule , or Direction . Take heed of secret declinings , or slidings away from the paths of God into any by paths . For those that professe their desires to walk with God they will not in an open way forsake God , and his waies ; but if you be not very watchful over your hearts , you will have them secretly decline away from the waies of God , from those paths wherein you have had heretofore communion with God , Oh take heed of turning out of the paths of God , of any allurements from the flesh , of any temptations , and especially such temptations as are sutable to your corruptions , they will be alluring you to lead you aside out of the waies of God , and seem to promise waies of contentment to the flesh ; Oh take heed of any such thing , take heed of being allur'd through the deceitfulness of the flesh , as the Apostle speaks in the 2 Epist . of Peter , 2. 18. ( there he speaks of some false teachers ) When they speak great swelling words of vanity , they allure through the lusts of the flesh , through much wantonness , those that were clean escaped from them who live in error . There were some that were escaped from the waies o error , from sinful ungodly waies , and really escaped that is , in their kind , they were not hypocrites , that is , to make shew of one thing and do another , but what they did they did according to the light of their consciences , but yet it was not through the sanctifying saving work of God but through the strength of a natural conscience ; and so they were allur'd through the lusts of the flesh , and through wantonness , by those that taught false Doctrine , but they together with their false Doctrine came to that that was sutable to the flesh . I beseech you observe it , some that have been walking with God and then met with these that come with fair shews with that which is false , ( and you may know it in this that it gives liberty to the flesh ) they think here 's a fine , even , and smooth way that I may have content to the flesh in ; observe it , there 's no such way to allure such as have by the power of the Word escaped from the waies of sin in a great measure , no such way ( I say ) to allure them as to come and shew them how they may make a profession of godliness and yet have liberty to the flesh too : Oh the Lord deliver yong beginners from the wantons of our age ! the wantons that are in our generation that do allure them through the lusts of the flesh , and promise liberty to them , for so the text saith , While they promise them liberty they themselves are the servants of corruption : THEMSELVES : Mark , those that promise them liberty , and bring such Doctrine of liberty to you , they Themselves are in the mean time the servants of corruption : Oh take heed of declining to the waies of the flesh after thou hast seem'd to begin in the spirit ; what hast thou to do in the way of Asher and in the waies of Egypt ? Oh thou that heretofore didst seem to converse with God , and to walk with him , what iniquity hast thou found with me saith God ? So what evil hast thou found in the waies of God ? Do you find them too difficult for you , Oh it is through the baseness of thy heart , because thy heart is not changed and made sutable to that that is spiritual and holy , Oh that the Lord would be pleased to cause his Angel to meet with some that are declining from his good and blessed waies ! as we read in the book of Genesis , That the Angel met Hager when she was flying from Abrahams family , from the Church of God , and saith he , Hager Sarah's Maid , from whence camest thou ? doest thou come from Abraham's family ? art thou going from thence ? and where dost thou think to find so much good as in Abraham's family , where the presence of God is ? So , Oh that God would meet with such as are declining from the good waies of God , Oh thou soul whither art thou going ? thou that hast had the Word working upon thy heart and thou wert seem'd to be turned into the good waies of God , whither art thou going ? are these the waies that are like the former waies that thou hast seem'd to walk in ? Oh what will be the end of these waies that now thou art in ? Indeed they do give contentment unto the flesh more than former waies , but doest thou think that the end of them will be peace ? Oh that there were such a messenger from God to meet thee in those waies that thou art walking in , that thou maiest say as the Church doth in the 2. of Hosea , 7. verse , I will return to my first husband , for then it was better with me than it is now : I was wont to have more peace , comfort , and sweetnes in conversing with God in holy duties than now I find , I will return to those waies of God ; howsoever many loose professors seem to make a scorn of them and deride them , but Lord I am sure I found more sweetness in them then , than now ; well I will return to them and labor to walk in them . The Eighth Rule , or Direction . Or if thou beest declined , Labor to keep a tenderness of spirit , so a● to be sensible of the beginnings of declining . It 's true , we have a great deal of corruption while we remain here in this world , and our hearts are drawn quickly from the waies of God , I but if we could keep a spirit sensible of the beginnings of declining , we might yet keep our walk with God : That so soon as we are got but one step from God , if we did but begin to bethink our selves ; where are we ? what are we doing ? Oh this would cause us to return , and not to go so far off from God. For a man to go far from God is very dangerous , for then he begins to have many thoughts of dispair , and so many times he growes even desperate in his course , and gives up himself to excesse even to satisfie the lusts of the flesh with greedinesse : There are some men that are convinced in their consciences that they are out of the way , and though they be convinced of it yet still they go further and further off from God. Why ( you will say ? ) is that possible ? Yes , Because having once made profession of Religion , and departing from God , now the Devil follows him with dispairing thoughts , he thinks now God will not receive him and accept of him upon his returning to him , and therefore he is resolved that he will satisfie himself to the full ; and I verily belee●● this is the great reason why many Apostates turn so notoriously wicked as they do : when you see a man that hath been forward in Religion , and afterwards not only fall off , but you shall find him to be a drunkard , a whoremaster , a scorner , you may almost conclude that this is the very ground of it , that though his conscience be convinc'd that he is out of the way , yet he is in a desperate manner set to have his pleasure , because he thinks God hath forsaken him , and he hath : forsaken God , and his lusts he will have , and poor creature that 's all that he hath to satisfie himself withal ; Oh take heed of getting far from God : hearken to this you that are far from righteousnes as the Scripture speaks : Oh it 's a terrible thing to be gone far from God , labor to keep thy heart watchful of the beginnings of declining , and be tender and sensible of them . The Ninth Rule , or Direction Labor to be spiritual in thy solitary times . If you would walk with God , prize much your solitary times , and labor to be spiritual in them ; do not lose those times when you are alone , when there 's none but God and your selves together . And especially you that have much business in the world ; alas what little use do you for the most part make of your solitary times ! when you are alone you know not what to do ; but a man that would walk with God he had need be careful to be very spiritual there , now I am separated from the world , now I have to deal with God and mine own soul , Oh! let me improve this , and get advantage by this , Oh! let me not be quiet till I get some converse with God : Those Christians that are spiritual in their solitary times they will be very spiritual when they come into company . As Moses , when he was alone with God upon the mount and came down unto the people his face did shine so as they were not able to bear it : Certainly , those that are alone with God , and are spiritual , they will shine in holy conversation when they come down from the mount , when they come to converse with others . The Tenth Rule , or Direction . Let Gods presence be more to thee than all the world ; account it more engagement to thy soul , that thou art with God that thou hast Gods presence with thee , than though thou hadst the eye of all the world upon thee : It would mightily compose the spirits of men and women if they had an awful reverence of the presence of God , and did account it more than al the world besides , and therefore to do nothing in Gods presence but what thou wouldest do in the sight of all the world ; or what thou maiest do so as thy conscience may not accuse thee for sin in it . Oh look upon the presence of God as more than all the world unto thee . The Eleventh Rule , or Direction . Go on with a resolution in the performance of holy duties though thou seest nothing come of them for the present . Though I have not what comfort I would , yet I am doing what duty I am commanded , I am yet in Gods way ; and that should satisfie every gracious heart , that though I have not what encouragements I would , yet that I am in Gods way , and let me keep in that way of God. The Twelfth Rule , or Direction . Make good interpretations of all Gods waies and dealings with thee . This is a mighty help to us to keep on in the way of God , and to walk with him . If God comes in a way of affliction , make good interpretation of the affliction , do not presently conclude , that God appears like an enemy to thee , that will discourage thee in the waies of God ; but look upon God as intending good unto thee in every thing ; and that will help thee to keep close to him , and to walk close with him in every condition : If God seems to go out of the way of prosperity , and to come in the way of affliction , make good interpretations of it : do not therefore think that God is therefore leaving of thee and forsaking thee , but exercise faith in this , and beleeve that God may intend as much good to thee in that way as in any way whatsoever , and I ground this rule upon that text in the 12. Heb. In the former part of the chapter the Apostle speaks of Gods chastening of his people , My Son despise not thou the chastening of the Lord , nor faint when thou art rebuked of him ; for whom the Lord loveth he chasteneth , and scourgeth every son whom he receiveth : and in the 7. verse , If ye endure chastening then God dealeth with you as with sons : for what son is he whom the father chasieneth not ? but if ye be without chastisements whereof all are partakers , then are ye bastards and not sons . So still he goes on in the point of chastisement , in the 9 , 10 , 11. verses he speaks of nothing but of chastisements , now then in the 12. verse he draws a conclusion from thence , having laid this as a ground , that we are to look upon God as a father in his chastisements , Wherefore then lift up the hands which hang down , and the feeble knees , and make straight paths for your feet , lest that which is lame be turned out of the way . As if he should say , when as you apprehend God in a way of wrath against you , and not in a way of love , your knees will be feeble and you will not be able to go on with that cheerfulness , and to walk with God in that hard way that he seems to call you too : But looking upon your selves as sons , and God intending good unto you , that by chastisements you may be made partakers of his holiness ; now saith he , lift up your hands that hang down , and those feeble knees , those feeble knees that were so weak whereby you were difinabled to walk with God : Those feeble knees will be strengthened if you make good interpretation of the waies of God , and beleeve that the Lord intends good unto you . And as in other chastisements , so among the rest the chastisements of spiritual discertions ; when God not only comes with outward afflictions upon you , but when the Lord shall come against you , even himself with spiritual discertions , and afflictions , even afflicting your souls you must make good interpretations of them . You will say , That 's hardest to walk with God ; Indeed we may walk with God , and keep on in communion with him notwithstanding outward afflictions , but when the Lord seems to withdraw himself , and when there is both outward and inward too , that 's hard : For outward afflictions , I will give you one notable Scripture for a child of God , following hard after God though God seeme to withdraw himself from the soul , in the 63. Psal . where by the title of the Psalm you shall find that David was in the wilderness of Judah , and that was when Saul did persecute him for his life : Saul persecuted David and followed him , and David was fain to sculk up and down in the wilderness of Judah from place to place , and yet mark , O God , thou art my God , ( for all that ) early will I seek thee , my soul thirsteth for thee , my flesh longeth for thee in a dry and thirsty land , where no water is : And then in the 8. verse , My soul followeth hard after thee ; though Lord thou seem'st to withdraw thy self from me in regard of these outward administrations , yet my soul followeth hard after thee ( saith David ) notwithstanding . If times of affliction , when God seems to withdraw himself by his afflictions , yet our souls should follow hard after God : Doth God seem to go from us as if he would not walk with us ? Oh run after him : As a poor child if the mother seems to go away from it , and gets over a stile before it , the child cries and runs after : So it was with David , when the Lord did seem by those administrations of his to be going away from him , saith he , My soul follows hard after him . And this is an excellent frame of spirit , that the more the Lord seems to be gone from a Christian , the more hard doth the soul follow after God , nothing can satisfie such a one but God himself ; and therefore he saith , Lord , my soul thirsteth after Thee in a dry land , he doth not say after water , but after Thee . So in any affliction , if thou canst say this , Lord , it is not so much the deliverance from an affliction that my soul thirsteth after , but Oh Lord ! thou knowest my soul thirsts after thee , and may the affliction be but made up in thy self it is sufficient , I never find my soul following more earnestly after thee than now in the time of my affliction . CHAP. X. An Objection concerning Gods hiding of his face , Answered in six Particulars . IF it be a spiritual discertion , if the Lord seems to withdraw himself from the spirits of his servants , What Rules should be given there , for one yet to walk with God in the time of Spiritual discertion ? I have divers things to speak to those that God hath seemed to withdraw himself from . Object . You will say , You have told us of the excellency of walking with God , and we account it the happiness of our lives to walk with him ; Oh but God will not walk with me , but withdraws himself from my soul so that I cannot see him , and hides himself from me . Now I have divers things to say to thee : In the first place , Be of good comfort ; It 's a good sign , that God hath made thee know what it is to walk with him , that canst be sensible of his withdrawings ; there is a generation of people in the world that go on in a slight kind of way in the profession of Religion , and they know not what it is to be sensible of any of Gods withdrawings from them , you never hear them complain of any such thing , they know not what it means ; therefore ( I say ) it 's a good sign that thou knowest what it is to walk with God because thou art sensible of any of Gods withdrawings from thee . Secondly , Examine whether thou hast not sometimes shut out God from thee , when God hath offered himself to walk with thee . Hath not God sometimes tendred himself , and even taken thee by the hand to walk with thee , and thou hast not bin at leasure then , thy mind hath been about somewhat else ? Oh! therefore be humbled before him for all thy unworthy dealings with him , and for all thy declynings from him ; Know , God calls thee to this , There hath been many wandrings of thy spirit from God , Oh that thou couldst but say in respect of thy spiritual wandrings , as the Prophet David saith in respect of his wandrings , in Psal 56. 8. Thou tellest my wandrings , put thou my tears into thy bottle , are they not in thy book ? Oh that thou couldst but say so ! Lord , there hath been many wandrings of my spirit , but Lord , put my tears into thy bottle ; sutable to my wandrings so are my tears , Oh! it grieves me to the soul that ever I have grieved thy Spirit ; when thy spirit hath even taken me by the hand to walk with thee I have withdrawn my self , and upon that thy Spirit hath been grieved ; Oh it grieves my soul ! Oh Lord , thou hast taken notice of my wandrings , take notice of my tears that are sutable . Thirdly , It is better that God withdraw , than that we withdraw . I beseech you observe it : If God withdraws from you it is your affliction : but if you withdraw from God , it is your sin ; and sin is worse than affliction , better bear any affliction , yea spiritual afflictions than commit sin ; and that you should labor to be sensible of : you that complain of God's withdrawing from you , and that God will not walk with you ; Be you more sensible of your own withdrawings as a greater evil to you than Gods ? It 's true , Gods withdrawing from me it is a sore affliction above all that ever befell me in this world ; but my withdrawing from him it is a greater burden to me . And it may be if God did not withdraw from thee , thou wouldst withdraw from him : And many times God doth withdraw from his people to prevent his peoples withdrawing from him . As many times the mother will withdraw her selfe from the child that the child may not be wandring from her . And this may be the very end why God withdraws , he sees thy heart begins to be loose , wanton , slight , and vain , and therefore it is that he hides himself , that thou maiest be awakened and sensible of the danger that thou art in by withdrawing thy self from God ; that so thou maiest cleave to him the more fully , and that thy soul may follow more after him , that thou maiest lift up thy heart and cry more earnestly after God. But now , if God be withdrawn , & the soul be not so sensible as to cry after him , or if it should leave off crying ; then such a one is in a dangerous condion indeed . As if a poor child had lost the father or mother and were crying after them ; at length comes some begger with an apple or plumb and steals away the child , and then the child is quiet for the present ; Oh take heed of that , depart not from the Lord , keep crying after him in all his withdrawings . Fourthly , Gods withdrawing of comfort is not alwaies the withdrawing of his presence : Thou maiest mistake , thou thinkest that God is withdrawn , why ? because he hath withdarwn comfort ; there may be a great mistake in this : God ( I say ) may withdraw comfort , and not withdraw his presence , take this for a certain rule and make much use of it , when comforts are gone : Do not say when comforts are gone , therefore the presence of God is gone , there may be as ful and as gracious a presence of God when comforts are gone as ever there was : he may be present with his graces and support ; as in Psal . 63. 8. My soul followeth hard after thee , thy right hand upholdeth me ; though thou seemest to be gone . So , God may be present to uphold thee , and to strengthen thee , and to exercise thy faith in him , and that may be as acceptable to God : The exercise of faith in the want of comfort may have as much of God in it as all the comfort that ever thou hadst in all thy life ; and therefore do not say , that Gods presence is gone because comforts are gone : The beams of the Sun in the winter time is not so effectual as the influence of the Sun when it is in a cloud in the summer time : Is the presence of the Sun gone in the summer because there 's a cloud between the sun and you ? It may be a child will think , Oh the Sun is gone out of the firmament because there 's a cloud : I but I know there 's the Sun still , for there 's the influence of the Sun , there 's some heat in the day , and there 's some light wherby I may see to do my work , though I have not that lustre as before ; Now when the Sun shines in winter it shines bright but there 's not that influence of the sun upon the earth as makes the plants grow : So , sometimes the beams of Gods presence may be clouded to a Christian by reason of outward afflictions , and yet there may be more of Gods presence than at another time , when it shall shine in the beauty of it in the comfotrs of a Christian for so I compare the shining of the Comforts of a Christian to the shining of the Sun in the winter , that sometimes have no influence to sanctifie the heart , As in winter times the Sun hath not that influence to fructifie the ground , but at other times though the Sun be clouded yet it hath influence to make the ground fruitful ; so though God may not shine upon thee in regard of outward comforts , yet he may shine in upon thy soul and make thee to increase and grow in goodness more than ever before . Fifthly , If thou canst not see Gods face , yet hearken and see if thou canst not hear his voice , and follow that . Doest thou come to the Word and there hear his voice ? Is not God pleased to speak to thy soul out of his Word ? Thou goest perhaps into thy closet and canst not see his face there as thou wert wont to do , yet blesse him that thou canst hear his voice , and follow his voice though it be in the dark . As now , if a child be going with the father and it be lost , yet if the child cries , and the father or mother speaks , that quiets the child very much ; so it is with the children of God , when they cannot see Gods face , yet they may hear Gods voice : They cannot have those comforts from God as sometimes they have had ; those sweet manifestations of the love of God shed abroad into their hearts ; but when they come to the Word , they cannot but say that they hear their fathers voice ; Perhaps the word is not a comforting word to thee as hereto fore , I but is it not a directing word , an instructing word , an inlightening word ? Oh this now should support thee for the present . Sixthly , All that I will say further is this , Keep thy self in a waiting frame for God : Do not determine that because the Lord is gone he will ever be gone ; Oh no , but keep still in the waies of God waiting for him , resolve , that though God leaves thee , yet thou wilt not leave the path in which God was heretofore : I am sure that God was once here , Oh then keep the path wherein thou wert wont to meet with God , for thou shalt meet with him again : It 's better to keep the path , the ordinary high-way of God , for you are more like to meet with God there than if you should go out of the way : I 'le give you a Scripture or two for that and so conclude . The first is in Psal . 101. 2. I will behave my self wisely in a perfect way , Oh when , wilt thou come unto me ! That which I quote this for is this , the resolution of David to behave himself wisely in a perfect way , together with his panting after the presence of God , Oh when wilt thou come unto me ! as if he should say , Lord , Thou art absent from me now , but Lord , I will not go out of the way wherein I was wont to find thee , Oh when wilt thou come ! I will not determine that I shall never see thee in this way as heretofore I have done , no , but I hope I shal afterwards meet thee . And so in the 119. Psalm , 8. verse , I will keep thy Statutes ; what then ? Oh forsake me not utterly . It seems that the Lord for the present to Davids apprehension had forsaken him : but what was Davids resolution ? God hath forsaken me and I 'le forsake him ? Oh no , But I 'le keep thy Statutes , and Oh! leave me not utterly . So keep on in the waies of God still , go on in his way and wait for the presence of God until he come ; and conclude this , Surely , he will come . Be not like to children , that because they see the Sun going down , therefore they conclude that the Sun is gone , and will never come again . Though God seems to withdraw the light of his face from thee , do not conclude and determine , well , I shall never have those comforts from God , in communion with God , in walking with God , as once I was wont to have ; do not say so , but go on , and keep in the waies of God , wait upon him and look up towards him , and so thou maiest come to have as much Communion , Sweetness , and Joy in God as ever thou hadst in all thy life . And now know , that God cals for the work of faith in such times as these are , now God calls thee to walk by faith and not by sence . FINIS . AN EXACT ALPHABETICAL TABLE Of all the chief Matters handled in the Fourth VOLUMN . A ADultery , see Earthly-mindedness Accompt The Saints are carefull to make even their accompts with God Page 313 Aim The aim of the Saints is heaven-ward 107 Angel The Saints have the same confirmation of their happiness as the Angels have Page 104 Apostacie What the root of apostacie is . 40 Astray By Nature men go astray from the waies of God 268 B Benefit What the benefit of grace is 36 See Conscience Beleeving By beleeving men take up their freedom of Heaven Page 103 Blessing , see Jacob C Care Whence distracted cares arise 9 What our care should be 78 Calling How godly men are busy in their callings 16 Calling , see Wicked Citizen The Saints are Citizens of heaven , and how 100 We should walk as becomes Citizens of Heaven 105 See Priviledg Communion What the word Communion signifies 109 Communion with God what it is 110 Communion see Saints Content see Little Conversation Heavenly Conversations are to be followed 92 How far heavenly Conversations are to be followed 93 How the Saints Conversation is in Heaven 106 Reasons why the Saints Conversations are in Heaven 227 Heavenly Conversation is a convincing Conversation 240 Heavenly Conversation is attainable Page 251 Conversation see Faith , Hell , Evidence , Godly , Growing , Glory , Suffering , Directions Converse What the Converse of the Saints is 116 Contrariety see Examples Comfort The Saints have comfort in little of this world 223 Comfort see Losses Confirmation see Angels Covenant What the Covenant on our parts is Conscience The benefits of a cleer conscience 215 Covetousness see Idolatry Creature How the Saints deal with the Creature 310 All the Creatures bring glory to God 245 Curse On whom the curse of the serpent is 44 D Danger see Example Death What is that hinders preparation for death 47 Devil The Devil casts thoughts into the heart of man Page 7 Delight Wherein the delight of the Saints lieth 115 Delight see Sabbath Depend For what Godly men depend upon God 277 Difference , see Godly , Jacob. Direction Directions how to get a heavenly Conversation 251 A godly soul depends upon God for directions 277 Directions how to walk with God 320 Destruction Earthly mindedness brings destruction 50 Distracted see Cares Doctrine see Reconciliation Drossie How a drossie heart is known 57 E Earth The Earth swallows up earthly men 13 Earth , look higher . Earthly things When men mind earthly things in a sinful manner 6 Earthly things carry a fair shew Page 65 Earthly things are many times the portion of reprobates 68 Earthly man When an Earthly man is in his element 10 Earthly-minded A man may be Earthly-minded and not know it 51 What shall become of earthly-minded men 72 Earthlimindedness What Earthly-mindedness is 5 Earthly-mindedness is adultery 20 Earthly-mindedness is Idolatry 21 See Enmity Earthly-mindedness deads the heart to prayer 42 Earthly-mindedness is a scandal to Religion 45 How earthly-mindedness may be known 54 Reasons of Earthly-mindedness 64 Earthly-mindedness brings guilt upon the spirit 18 The effects of earthly-mindedness another day 50 Earthly , see Heavenly , vilifie , Conversation , Element , Spirituall , Godlinesse , Temptations , Snares , Ministry , Lusts , Death , Destruction , Vanity , Humility Inducements Egyptians What Idolatrous worship the Egyptians had Page 21 End What it is that causeth a blessed End 299 Who they are that have the same ends God hath 275 Enoch Enoch's Prophesie 262 Evidence Evidences of mens conversations being in heaven 222 Evidences of walking with God 306 See Walking Example Examples of godly men should be followed and how far 92 Examples of godly men should make us enquire after the waies of godliness 94 Examples of godly men should confirm us in the truth 96 What we should do when examples of godly men are contrary 97 See Examination Danger in following the examples of wicked men 100 Examination Contrary examples should put us upon examination 98 Esau see Jacob Excellency The excellency of walking with God Page 267 Excellency see Walking Eye The souls of the godly eye God 272 F Faith The heavenly conversation of others is not the rule of our faith 93 Faith must be exercised 259 Familarity Whence our familarity with God ariseth 293 Folly The folly of earthly-mindedness 38 Formality Formality must not be rested on 253 Formality must be taken heed of 326 G Genius Wicked men fancy heavenly things according to their own genius 17 God God takes care of men , concerning earthly things 78 Heavenly conversation brings glory to God 244 See Walking What a man trusts to , he makes his God Page 54 Godly Difference between wicked and godly men 3 Godly mens Conversations should not be earthly 238 Godly men carry themselves as in Gods presence 274 Godly , see Calling Godliness Earthly-mindedness is contrary to the work of godliness and how 26 See waies , my stery . Glory Heavenly Conversation brings glory to the Saints 246 What the glory of the soul is . 239 Grace What the work of grace is 27 Grace , see Benefit : presence . Growing Heavenly Conversation is growing 240 H Halting The Saints must take heed of halting 325 Heaven , see Saints , Profession , Conversation , Aim . Heavenly The Saints are Heavenly in Earthly imploymonts Page 115 The Saints have great skill in Heavenly matters 218 See Genius , Conversations Hell The Conversations of wicked men are in Hell 99 Heart The heart is best known by the thoughts 7 The heart of a wicked man is upon the things of the earth . 16 The vileness yf mens hearts discovered 302 Heart , see drossie . Higher God made man for higher things than the things of the earth 96 Hypocrites Hypocrites rebuked 135 Honor , see walking Humility Humility takes the heart off from earthly mindedness . 86 I Jacob Difference between Jacob's blessing and Esau's 6 Idolater Idolaters depart from God 22 Idolatry Covetousness is Idolatry Page 20 See Earthly-mindedness Vileness Ill , see Success Ignorant see Religion Imployment see Heavenly Inducement Earthty Inducements oppose godliness 98 Intercourse The Saints have much intercourse to heaven 218 Joy What the joy of a Saint is See World 54 L Law The Saints are guided by the Laws of God 110 Little The Saints are contented with little in this world . 222 Loss The Saints have comfort in all their losses 224 Lust Earthly-mindedness brings in foolish lusts and how 34 M Man Wherefore God made man 69 See Nature Mind Who they are that know the mind of God Page 94 Ministry How earthly-mindedness hinders the Ministry 30 Mystery The mystery of godlinesse ought to be studied 254 N Nature What man is by nature 268 P Petitions What men they are that shall have their petitions granted 295 Pilgrim We are pilgrims here upon earth 76 Prayer see Earthly-mindedness Preparation see Death Presence Gods presence draws forth grace 298 See God Principles see Saints Priviledge What the priviledges of a Citizen of heaven are 106 How the priviledges of a Citizen of Heaven are procured 107 Promise Wicked men do not trust to a promise Page 15 Protection The Saints have the protection of heaven 104 R Reconciliation How a wicked man conceives of the Doctrine of Reconciliation 17 Religion How Religion is scandalized 45 Why men are ignorant in Religion 59 Reprobates Reprobates have their portion in this life 68 Riches The Saints have right to the Richcs and common stock of heaven 103 Riches see Uncertainty S Saints The Saints names are inrolled in heaven 102 The Saints are no longer slaves 103 The Saints ' are guided by heavenly principles 108 The Saints have communion with God 109 The Saints trust God with much Page 220 The Saints are sensible of the stoppage between them and heaven 226 Sabbath To whom the Sabbath is a delight , and to whom it is a wearinesse 16 The Saints keep a a perpetual Sabbath 115 Saints see Citizens , Riches , Angels , Perfection , Laws , Delight , Heavenly , Sabbath , Trading , Intercourse Little , Comfort Losses Safty Wherein the safty of a Saint lies 292 Scandal , see Religion Self What self is 25 Secrets what manner of men they are that know Gods secrets 294 Seriousness What seriousness of spirit is 309 Serpent , see Curse Sinful , see Earthly Shortness What the shortness of our time here should lead us to 73 Snare Earthly-mindedness brings men into snares 29 Soul Of what value the soul of man is Page 70 The soul of man is from heaven 229 The soul of man ought to be beautified 324 Soul see Glory , Walk Spiritual A wciked man is earthly in spiritual things , a godly man is spiritual in earthly 11 Strictness We ought not to find fault with strictness in Gods waies 231 Stranger The world are strangers to walking with God 300 Success The reason of ill success 35 Suffering Heavenly Conversation makes suffering easie 249 T Temptation Earthly-mindedness puts men upon great temptations 28 Thoughts What the thoughts of the Saints are 111 Which way the thoughts of the Sainis tend 112 See Devil , Heart Trade What the Saints trade for heaven is Page 213 The Saints have free trade to heaven 104 Trust , see God Trusted Worldly things are not tobe trusted too 55 U Vanity All earthly things are vanity 53 Vilifie The Saints vilifie the things of the earth 222 Uncertainty The uncertainty of riches 71 Vileness The vileness of Idolatry 21 Vocation What vocation is 25 W Waies The waies of godlinesse should not be opposed 95 See Strictness Walk How the soul is brought to walk with God 268 He that walks with God depends not much upon reason 307 He that walks with God is the same in private that he is in publick 308 He that walks with God walks in his Commandements Page 310 What it is to walk with God 267 Walking What walking with God is 272 Wherein walking with God consists 280 Several excellencies of walking with God 286 The honor of walking with God 288 Particular evidences of walking with God Page 316 See Strangers , Excellency . Wearinesse , see Sabbath . Wicked Why wicked men are busie in their callings 16 See Godly , Genius , Example , Hell. Work , see Godlinesse , Grace . Worldly Wherein worldly joy consists 54 See Trust , Strangers . A TABLE of those SCRIPTURES which are occasionally Cleared and briefly Illustrated In the Fourth VOLUMN . The first number directs to the Chapter , the second to the Verse , the third to the Page of the Book . Chap. Verse Page Genesis . 6 9 263 27 28 6 27 29 6 33 9 52 45 20 239 Exodus . 23 14 288 25 21 323 Leviticus 4 18 280 26 11 280 26 12 280 2 Kings 17 8 301 2 Chronicles 28 2 301 Nehemiah 5 9 317 Job 18 8 292 22 21 293 Psalms . 16 3 277 16 6 277 23 4 292 37 4 295 45 13 325 45 14 325 49 11 66 49 13 66 62 10 77 62 11 77 63 8 283 583 3 277 72 9 268 86 11 305 89 15 289 89 16 289 119 37 42 119 45 279 138 7 292 139 17 61 Proverbs 2 20 92 13 20 294 23 7 7 23 17 274 Canticles 5 2 281 7 5 281 Isaiah 13 17 53 30 21 269 35 8 271 53 9 271 Jeremiah 2 12 23 17 13 44 Ezekiel 33 31 31 Daniel 7 10 107 7 18 107 Hosea 2 7 329 4 11 22 11 10 298 Micah 6 6 291 6 7 291 6 8 291 Luke 1 6 315 21 34 47 John 3 31 81 Acts 6 31 318 7 29 113 22 25 101 22 27 106 23 25 64 Romans 8 5 3 1 Corinthians 9 27 25 15 29 79 2 Corinthians 3 10 239 4 17 247 4 18 13 5 7 307 Galatians 6 12 65 6 26 310 Ephesians 2 6 107 2 11 251 2 18 272 2 19 130 4 17 309 5 5 20 Philippians 3 8 8 3 19 8 Colossians 3 1 249 3 2 79 3 3 79 2 Thessalonians 1 11 246 1 12 246 1 Timothy 6 9 28 6 9 34 6 9 50 2 Timothy 4 10 40 Hebrews 10 32 224 10 34 232 11 1 256 11 5 322 11 10 101 11 13 87 11 37 87 12 13 327 12 22 101 James 4 4 23 2 Peter 1 3 230 2 18 327 1 John 1 4 109 2 6 319 4 5 60 3 John 0 4 316 Jude 0 14 20 0 4 262 Revelation 3 4 287 13 6 102 13 8 102 14 4 287 FINIS . Notes, typically marginal, from the original text Notes for div A30615-e8590 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muniiceps coelorum nos gerimus . Steph. Beza , Piscat . ad verbú . nostra Civilis vita in coelis est . Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pri . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra , extra terram , sine terra . Beda . Acts , 23. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrae fillii . Notes for div A30615-e14950 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castigo corpus meum . vulg . Comundo corpus meum . Levidum reddo corpus . Agust . Est metophorasumpta à pugilibus & suctantibus , qui pugnis & verberibus se mutuo obtundunt . Chem. Jans . Aret. Pareus . Piscat . Notes for div A30615-e19930 First . For Direction Secondly . For Protection Thirdly . For Assistance . Fourthly . For a blessing upon all it doth . Gospel worship 
A63049	----	A serious and pathetical contemplation of the mercies of God in several most devout and sublime thanksgivings for the same / published by the Reverend Doctor Hicks at the request of a friend of the authors. Traherne, Thomas, d. 1674. 1699 Approx. 203 KB of XML-encoded text transcribed from 81 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A63049 Wing T2021A ESTC R22798 12490691 ocm 12490691 62370 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63049) Transcribed from: (Early English Books Online ; image set 62370) Images scanned from microfilm: (Early English books, 1641-1700 ; 299:6) A serious and pathetical contemplation of the mercies of God in several most devout and sublime thanksgivings for the same / published by the Reverend Doctor Hicks at the request of a friend of the authors. Traherne, Thomas, d. 1674. Hickes, George, 1642-1715. [8], 144 [i.e. 148], [2] p. : ill. Printed for Samuel Keble ..., London : 1699. First ed. Cf. NUC pre-1956. Attributed to Thomas Traherne. Cf. NUC pre-1956. Errata on p. [8]. Advertisement on p. [1]-[2] at end. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Mercy. God -- Poetry. 2000-00 TCP Assigned for keying and markup 2001-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-06 Allison Liefer Sampled and proofread 2002-06 Allison Liefer Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion O Praise the Lord of heaven : praise him in y e heigh●… Praise him all ye angels of his : praise him all his host . Psal. 148. 1. 2. Kings of the earth , and all people : princes and all judges of the world ; Young men & maidens , old men and children , praise the Name of the Lord ; for his Name onely is excellent , and his praise above heaven , and earth . Psal. 14.8 . 11. 12. Lot every thing that hath breath praise y e Lord , . Ps. 150. ●… A SERIOUS and PATHETICAL CONTEMPLATION Of the Mercies of GOD , IN SEVERAL Most Devout and Sublime Thanksgivings for the same . PUBLISHED By the Reverend Doctor HICKS , At the request of a Friend of the Authors . LONDON ; Printed for Samuel Heble , at the Turksbead Fleet street , over against Fetser-laneend , 1699. A LETTER Concerning this Book from the PUBLISHER to the BOOKSELLER . Mr. Keble WHEN I desired you to Print these excellent Papers , I told you they were recommended to me by a devout Person , who was a great Judge of Books of Devotion , having given the World one already , which had been well received in three impressions , and would in time furnish'd it with more . And when I promis'd you to write a Preface 〈◊〉 them , I knew not of any other 〈◊〉 that designed to do it , but since 〈◊〉 have received one from the hand of 〈◊〉 worthy Gentleman of the Authors acquaintance , who had a desire to pay his respects to his pious Friends Memory in a Preface to his noble Remains . And indeed he had a much better title to write a Preface before them , than a stranger , who can only tell how greatly the Author of them wrote , but knew not how greatly he lived . I will therefore intreat you to accept of his Preface for mine and to send me twenty Copies of the Book well Bound , as soon as you can , and at as easy rates as you can afford them . I believe I shall have occasion for a greater number , for the Book in every thing answers to its title , and as I have received great delight and benefit in reading of it : So I shall recommend it to persons of parts and pious inclinations , as I shall find Opportunities . I wish all Booksellers would employ the Press so much for Gods Honour , and the publick Good , as you do , for besides other Peices which are written with great force and eloquence to chastise the Vices of the Age , you have printed many good Books of Devotion , which made me desire that you should print this . Had the Author 〈◊〉 to Publish it , it would have come abroad with greater advantages ; for 〈◊〉 art some places , which seem to require the hand of the same Architect who made them , to reform 〈◊〉 , but they are but few , and such as only need to be made a little more correct or plain , and we must not wonder that there are some uncorrect , and obscure Passages in a Book which is so sull of Thoughts , and composed in Numbers , or numerous Periods , which tho of the freer sort , are not so easy for an Author to express his thoughts in , as plain and unconfined Prose . I wish you a very happy New year , and remain Jan. 2d . 1698. Your faithful Friend and Servant George Hickes . TO THE READER . THO the unhappy decay of true Piety , and the lmmoralities of the Age we live in , may be a discouragement to the multiplying such Books as this , yet on the other hand this degeneracy of Manners , and too evident contempt of Religion , makes it ( it may be ) the more necessary to endeavor to retreive the Spirit of Devotion , and the sacred Fires of of Primitive Christianity . And since 't is hop'd this ensuing Treatise may somewhat conduce to these noble Ends : It is thought to be no unprofitable Undertaking to commit it to the Press , it being part of the Remains of a very devout Christian , who is long since removed to the Regions of Beatified Spirits , to sing those Praises and Hallelujahs , in which he was very vigorously employ'd , whilst he dwelt amongst us ; and since somewhat of Preface is become as it were a necessary part of every Book , instead of any particular Dedication ( which is commonly overstuft with Flattery and Complements ) I will only give thee some account of the Author . To tell thee who he was , is I think , to no purpose : And therefore I will only tell theewhat he was , for that may possibly recommend these following Thanksgivings , and Meditations to thy use . He was a Divine of the Church of England , of a very comprehensive Soul , and very accute Parts , so fully bent upon that Honourable Function in which he was engaged ; and so wonderfully transported with the Love of God to Mankind , with the excellency of those Divine Laws which are prescribed to us , and with those inexpressible Felicities to which we are entitled by being created in , and redeemed to , the Divine Image , that he dwelt continually amongst these thoughts , with great delight and satisfaction , spending most of his time when at home , in digesting his notions of these things into writing , and was so full of them when abroad , that those that would converse twith him , were forced to endure some discourse upon these subjects , whether they had any sense of Religion , or not . And therefore to such he might be sometimes thought troublesome , but his company was very acceptable to all such as had any inclinations to Vertue , and Religion . And tho he had the misfortune to come abroad into the World , in the late disordered Times when the Foundations were cast down , and this excellent Church laid in the dust , and dissolved into Confusion and Enthusiasme ; yet his Soul was of a more refin'd allay , and his Judgment in discerning of things more solid , and considerate then to be infected with that Leaven , and therefore became much in love with the beautiful order and Primitive Devotions of this our excellent Church . Insomuch that I beleive , he never failed any one day either publickly or in his private Closet , to make use of her publick Offices , as one part of his devotion , unless some very unavoidable business interrupted him . He was a man of a cheerful and sprightly Temper , free from any thing of the sourness or formality , by which some great pretenders to Piety rather disparage and misrepresent true Religion , than recommend it ; and therefore was very affable and pleasant in his Conversation , ready to do all good Offices to his Friends , and Charitable to the Poor almost beyond his ability . But being removed out of the Country to the service of the late Lord Keeper Bridgman , as his Chaplain , he died young , and got early to thoses blissful Mansions , to which he at all times aspir'd . ERRATA . The Reader is desired to pardon divers mispointings , and to make these following cnrections . P. 3. l. 31. read Sculptures . p. 7. l. 27. r. That thou mayest . p. 34. l. 16. r. While she is chiefly beautiful . p. 48. l. 2. r. Snare . p. 71. l. 〈◊〉 〈◊〉 Trampled . p. 76. l. 9. r. thy Testimonies . p. 87. l. 9. r. Know. p. 95. l. 30. r. In the Tabernacle p. 115. l. 8. for to , r. by . p. 124. l. 〈◊〉 r. Glory p. 129. l. 20. r. how can A Serious and Pathetical CONTEMPLATION Of the Mercies of GOD , IN SEVERAL Most Devout and Sublime Thanksgivings for the same . Thanksgivings for the Body . BLess the Lord , O my Soul : and all that is within me bless his holy name . Bless the Lord , O my Soul : and forget not all his benefits . Who forgiveth all thine Iniquities : who 〈◊〉 all thy Diseases : Who redeemeth thy life from destruction . Who crowneth thee with loving kindness and 〈◊〉 mercies . Who satisfieth thy mouth with good things , so that thy youth is renewed as the Eagles . O Lord who art clothed with Majesty , My desire is , to praise thee . With the holy Angels and Archangels To glorisie thee . And with all thy Saints in the Church triumphant . For the eternal brightness Of thine insinite bounty , The freedom of thy love Wherein thou excellest the beams of the Sun To celebrate thee . I will praise thee , for I am fearfully and wonderfully made , marvellous are thy works ; and that my Soul knoweth right well . My substance was not hid from thee when I was made in secret , and curiously wrought in the lowest parts of the earth Thine eyes did see my substance yet being unperfect ; and in thy book all my members were written ; which in continuance were fashioned when as yet there was none of them . How precious are thy thoughts also unto me , O God! How great is the sum of them ! If I should count them , they are more in number than the sand : When I awake I am still with thee . Blessed be thy holy Name , O Lord , my God! For ever blessed be thy holy Name , For that I am made The work of thy hands , Curiously wrought By thy divine Wisdom , Enriched By thy Goodness , Being more thine Than I am mine own . O Lord ! Thou hast given me a Body , Wherein the glory of thy Power shineth , Wonderfully composed above the Beasts , Within distinguished into useful parts , Beautified without with many Ornaments . Limbs rarely poised , And made for Heaven : 〈◊〉 filled With celestial Spirits : Veins , wherein Blood floweth , Refreshing all my flesh , Like Rivers . Sinews fraught with the mystery Of wonderful Strength , Stability , Feeling . O blessed be thy glorious Name ! That thou hast made it , A Treasury of Wonders , Fit for its several Ages ; For Dissections , For Sculptutes in Brass , For Draughts in Anatomy , For the Contemplation of the Sages . Whose inward parts , * Enshrined in thy Libraries , Are The Amazement of the Learned , Are The Admiration of Kings and Queens , Are The Joy of Angels ; Are The Organs of my Soul , Are The Wonder of Cherubims . Those blinder parts of resined Earth , Beneath my Skin ; Are sull of thy Depths , For Many thousand Uses , For Hidden Operations , For Unsearchable Offices . But for the diviner Treasures wherewith thou hast endowed My Brains , Mine Eyes , My Heart , Mine Ears , My Tongue , My Hands , O what Praises are due unto thee , Who hast made me A living Inhabitant Of the great World. And the Centre of it ! A sphere of Sense , And a mine of Riches , Which when Bodies are dissected fly away . The spacious Room Which thou hast hidden in mine Eye , The Chambers for Sounds Which thou hast prepar'd in mineEar , The Receptacles for Smells Concealed in my 〈◊〉 ; The feeling of my Hands , The taste of my Tongue . But above all , O Lord , the Glory of Speech , whereby thy Servant is enabled with Praise to celebrate thee . For All the Beauties in Heaven and Earth , The melody of Sounds , The sweet Odours Of thy Dwelling place . The delectable pleasures that gratisie my Sense , That gratify the feeling of Mankind . The Light of History , Admitted by the Ear. The Light of Heaven , Brought in by the Eye , The Volubility and Liberty Of my Hands and Members . Fitted by thee for all Operations ; Which the Fancy can imagine , Or Soul desire : From the framing of a Needle 's Eye , To the building of a Tower : From the squaring of Trees , To the polishing of Kings Crowns . For all the Mysteries , Engines , Instruments , wherewith the World is filled , which we are able to frame and use to thy Glory . For all the Trades , variety of Operations , Cities , Temples , Streets , Bridges , Mariners Compass , admirable Picture , Sculpture , Writing , Printing , Songs and Musick ; wherewith the World is beautified and adorned . Much more for the Regent Life , And Power of Perception , Which rules within . That secret depth of sathomless Consideration That receives the information Of all our senses , That makes our centre equal to the Heavens , And 〈◊〉 in it self the magnitude of the World ; The involved 〈◊〉 Of 〈◊〉 common sense ; The 〈◊〉 〈◊〉 〈◊〉 Of 〈◊〉 fancy ; The 〈◊〉 and 〈◊〉 Of things that are past ; The 〈◊〉 of things to come ; Thy 〈◊〉 be glorified For evermore . For all the art which thou hast hidden In this little piece Of red clay . For the workmanship of thy hand , Who didst thy self form man Of the dust of the ground , And breath into his Nostrils The breath of Life . For the high Exaltation whereby thou hast glorified every body , Especially mine , As thou didst thy Servant Adam's in Eden . Thy Works themselves speaking to me the same thing that was said unto him in the beginning , WE ARE ALL THINE . And why , O Lord , wouldst thou so delight To magnify the dust 〈◊〉 from the ground ? From the dark obscurity of a silent Grave Thou raisest it , O Lord ! Herein indeed Thou raisest the poor out of the dust , and 〈◊〉 the needy out of the dunghil , That thou mayst set him with Princes ; even with the Princes of thy people . But why would the Lord take pleasure in creating an earthly Body ? why at all in making a visible World ? Couldst thou not have made us immortal Souls , and seated us immediately in the throne of Glory ? O Lord , thou lover of Righteousness , Whose Kingdom is everlasting ; Who lovest to govern thy Subjects by Laws , and takest delight to distribute Rewards and Punishments according to right . Thou hast hidden thy self By an infinite miracle , And made this World the Chamber of thy presence ; the ground and theatre of thy righteous Kingdom . That putting us at a distance A little from thee , Thou mayst satisie the Capacities Of thy righteous Nature . Thou wast always sit to reign like a King , Able to rule by the best of Laws , To distribute the greatest Rewards and Punishments . That therefore thou might'st raise up Objects for these , Thou hast seated us at a little distance from thee , Not 〈◊〉 respect of thy Ubiquity , but degree of Knowledge . In Heaven thou 〈◊〉 ellest As a Bridegroom with thy Bride , A Father with thy Children , A King with Kings , Governours and Peers , Shewing and manifesting all thy Glory . Unto which thou wouldst have us first to come , As humble and obedient Servants : That in us thou mightst see Ingenuity , Thanksgiving , Fidelity , Wisdom , Love , Even to an absent Benefactor . There is the Kingdom of eternal Glory , Beyond which can be no Rewards , The highest of all being there attained . In which can be no trial , Blessedness being seen with open face . Beneath which it was necessary that we should be made : To the 〈◊〉 we might be governed In a righteous Kingdom . But couldst thou not have remitted our Knowledge , and established to thy self a righteous Kingdom , without composing our Bodies , or the World ? By the Fall of some , we know , O Lord , That the Angels were tried , Which are invisible Spirits , Needing not the World , Nor clothed in Bodies , Nor endued with Senses . For our Bodies therefore , O Lord , for our earthly Bodies , hast thou made the World : Which thou so lovest , that thou hast supremely magnified them by the works of thy hands : And made them Lords of the whole Creation . Higher than the Heavens , Because served by them : More glorious than the Sun , Because it ministreth to them : Greater in Dignity than the material World. Because the end of its Creation . Revived by the Air , Served by the Seas , Fed by the Beasts , and Fowls , and Fishes , Our pleasure . Which fall as Sacrifices to Thy glory . Being made to minister and attend upon us . O Miracle Of divine Goodness ! O Fire ! O flame of Zeal , and Love , and Joy ! Even for our earthly bodies , hast thou created all things . All things Visible . All things Material . All things Sensible . Animals , Vegetables , Minerals , Bodies celestial , Bodies terrestrial , The four Elements , Volatile Spirits , Trees , Herbs , and Flowers , The Influences of Heaven , Clouds , Vapors , Wind , Dew , Rain , Hail , and Snow , Light and Darkness , Night and Day , The Seasons of the Year . Springs , Rivers , Fountains , Oceans , Gold , Silver , and precious Stones . Corn , Wine , and Oyl , The Sun , Moon , and Stars , Cities , Nations , Kingdoms . And the Bodies of Men , the greatest Treasures of all , For each other . What then , O Lord , hast thou intended for our Souls , who givest to our Bodies such glorious things ! Every thing in thy Kingdom , O Lord , Conspireth to mine Exaltation . In every thing I see thy Wisdom and Goodness . And I praise the Power by which I see it . My Body is but the Cabinet , or Case of my Soul : What then , O Lord , shall the Jewel be ! Thou makest it the heir of all the profitable trades and occupations in the World. And the Heavens and the Earth More freely mine , More profitably , More gloriously , More comfortably Than if no man were alive but I alone . Yea though I am a Sinner , thou lovest me more than if thou hadst given all things to me alone . The sons of men thou hast made my treasures , Those Lords , Incarnate Cherubims , Angels of the World , The Cream of all things , And the sons of God , Hast thou given to me , and made them mine , For endless Causes ever to be enjoyed . Were I alone , Briars and thorns would devour me ; Wild beasts annoy me ; My Guilt terrifie me ; The World it self be a Desart to me ; The Skies a Dungeon , But mine Ignorance more . The Earth a Wilderness ; All things desolate : And I in solitude , Naked and hungry , Blind and brutish , Without house or harbour ; Subject unto storms ; Lying upon the ground ; Feeding upon roots ; But more upon melancholy , Because void of thee . Therefore thou providest for me , and for me they build , and get and provide for me My Bread , Drink , Clothes , Bed , My Houshold stuff , Books , My Houshold stuff , Utensils , My Houshold stuff , Furniture . The use of Meats , Fire , Fuel , &c. They teach unto me , provide for me . While I , O Lord , exalted by thy hand , Above the Skies in Glory seem to stand : The Skies being made to serve me , as they do , While I thy Glories in thy Goodness view . To be in Glory higher than the Skies , Is greater bliss , than 't is in place to rise Above the Stars : More blessed and divine , To live and see , than like the Sun to shine . O what Profoundness in my Body lies , For whom the Earth was made , the Sea , the Skies ! So greatly high our humane Bodies are , That Angels scarcely may with these compare . In all the heights of Glory seated , they , Above the Sun in thine eternal day , Are seen to shine ; with greater gifts adorn'd Than Gold with Light , or Flesh with Life suborn'd Suns are but Servants ! Skies beneath their feet ; The Stars but Stones ; Moons but to serve them meet . Beyond all heights above the World they reign , In thy great Throne ordained to remain . All Tropes are Clouds ; Truth doth it self excel , Whatever Heights , Hyperboles can tell . O that I were as David , the sweet Singer of Israel ! In meeter Psalms to set forth thy Praises . Thy Raptures ravish me , and turn my soul all into melody . Whose Kingdom is so glorious , that nothing in it shall at all be unprofitable , mean , or idle . So constituted ! That every one's Glory is benesicial unto all ; and every one magnified in his place by Service . What is man , O Lord , that thon art mindful of him ! or the son of man , that thou visitest him ! Kings in all their Glory minister to us , while we repose in peace and safety . Priests and Bishops serve at thine Altar , guiding our Bodies to eternal Glory . Physicians heal us . Courts of Judicature stand open for our preservation . The Outgoings of the morning and evening rejoyce to do us service . The holy Angels minister unto us . Architects and Masons build us Temples . The Sons of Harmony fill thy . Quires . Where even our sensible bodies are entertained by thee with great magnificence ; and solaced with Joys . Jesus Christ hath washed our feet . He ministred to us by dying for us . And now in our humane body , fitteth at thy right hand , in the throne of Glory . As our Head , For our Sakes , Being there adored by Angels and Cherubims . What is it Lord That thou so esteemest us ! Thou passed'st by the Angels , Pure Spirits ; And didst send thy Son to die for us That are made of both Soul and Body . Are we drawn unto thee ? O why dost thou make us So thy treasures ? Are Eyes and Hands such Jewels unto thee ? What O Lord , are Tongues and Sounds , And Nostrils unto thee ? Strange Materials are visible bodies ! Things strange even compared to thy Nature , Which is wholly spiritual . For our sakes do the Angels enjoy the visible Heavens . The Sun and Stars , Thy terrestrial Glories , And all thy Wisdom In the Ordinances of Heaven . In the Seasons of the Year . Wondering to see thee by another way , So highly exalting dust and ashes . Thou makest us treasures And joys unto them ; Objects of Delight , and spiritual Lamps , Whereby they discern visible things . They see thy Paradise among the sons of men . Thy Wine and Oyl , thy Gold and Silver , By our Eyes . They smell thy Perfumes , And taste thy Honey , Milk , and Butter , By our Senses . Thy Angels have neither ears nor eyes , Nor tongues nor hands , Yet feel the Delights of all the World , And hear the Harmonies , not only which Earth but Heaven maketh . The melody of Kingdoms , The joys of Ages , Are Objects of their joy . They sing thy Praises for our sakes ; While we upon Earth are highly exalted By being made thy Gifts , And Blessings unto them : Never their contempt ; More their amazement ; And did they not love us Their Envy hereafter , But now their Joy. When our Glory being understood , We shall shine as the Sun In thy heavenly Kingdom . From whence also we look for the Saviour , the Lord Jesus Christ. Who shall change our vile body , that it may be fashioned like unto his glorious body ; according to the working whereby he is able to subdue all things to himself . Then shall each Limb a spring of Joy be found , And ev'ry Member with its Glory crown'd : While all the Senses , fill'd with all the Good That ever Ages in them understood , 〈◊〉 are : Containing Worlds of Treasure , At one Delight with all their Joy and Pleasure . From whence , like Rivers , Joy shall overflow , Affect the Soul , though in the Body grow . Return again , and make the Body shine Like Jesus Christ , while both in one combine , Mysterious Contracts are between the Soul , Which touch the Spirits , and by those its Bowl : The Marrow , Bowels , Spirits , melt and move , Dissolving ravish , teach them how to love . He that could bring the Heavens thro the Eye , And make the World within the Fancy lie , By beams of Light that closing meet in one , From all the Parts of his celestial Throne , Far more than this in framing Bliss can do , Instame the Body and the Spirit too : Can make the Soul by Sense to feel and see , And with her Joy the Senses wrap'd to be . Yea while the Flesh or Body subject lies To those Aflections which in Souls arise ; All holy Glories from the Soul redound , And in the Body by the Soul abound , Are felt within , and ravish ev'ry Sense , With all the Godheads glorious Excellence : Who found the way himself to dwell within , As if even Flesh were nigh to him of kin . His Goodness , Wisdom , Power , Love divine , Make , by the Soul convey'd , the Body shine . Not like the Sun ( that earthly Darkness is ) But in the strengths and heights of all this bliss . For God designs thy Body , for his sake , A Temple of the Deity to make . But now , O Lord , how highly great have my Transgressions been , who have abused this thy glorious Creature , by Surseiting and Excess , by Lust and Wantonness , by Drunkenness , by Passion , by immoderate Cares , excessive Desires , and earthly Fears ? Yea , had I been guilty of none of those , had no Lies and Oaths polluted my Tongue , no vain Imaginations 〈◊〉 my Heart , no stealing my Hands , nor idle Speeches profaned mine Ears , Yet have I been wholly estranged from thee , by the sinful Courses of this World , by the Delusions of vain Conversation . Being unsensible of these things , I have been blind and dead , profane and stupid , seared and ingrateful ; and for living beneath such a glorious Estate , may justly be excluded thine everlasting Kingdom . Enable me to keep thy Temple 〈◊〉 ! Which thou hast prepared for thy self . Turn away mine Eyes From beholding Vanity . Enable me to wash my hands in Innocency . That I may compass thme altar about , And list up my Hands To thy Holy Oracle . Put a Watch over the Door of my Lips , That I speak not unadvisedly with my Tongue . Let my Glory awake early in the morning , To bring praises unto thee . Enter , O Lord , the Gates of my Heart . Bow down the Heavens , O Lord , And break open those Everlasting Doors , That the King of Glory may enter in . Let the Ark of thy Presence rest within me . Let not Sin reign in our mortal Bodies , that we should obey it in the Lusts thereof . Neither let us yield our Members as instruments of Unrighteousness unto Sin , but let us yield our selves to God , as those that are alive from the Dead : and our Members as Instruments of Righteousness to God. Rom. 6. My Beloved put in his Hand by the Hole of the Door , and my Bowels were moved for him . I rose up to open to my beloved , and my Hands dropped with Myrrh , and my singer with sweet smelling Myrrh , upon the Handles of the Lock . O my beloved be not as a Wayfaring Man , that turneth aside to tarry but for a Night . Thou hast ravished mine Heart with one of thine Eyes . How fair is thy Love my Sister , my Spouse ! How much better is thy Love than Wine ! and the smell of thine Oyntments than all Spices ! Thy Lips , O my Spouse , drop as an Hony Comb : Hony and Milk are under thy Tongue , and the small of thy Garments is as the smell of Leb . mon . Or ever I was aware my Soul made me like the Chariots of Aminadab . Return O my Love ! I would lead thee , and bring thee Into my Mothers House . I would kiss thee , yet should I not be despised . O let me live in thy Bosom for ever . O Infinite God , Center of my Soul , Convert me powerfully unto thee , that in thee I may take Rest , for thou didst make me for thee , and my heart 's unquiet till it be united to thee . And seeing , O Eternal Father , thou didst create me that I might love thee as a Son , give me Grace that I may love thee as my Father . O only begotten Son of God , Redeemer of the World , seeing thou didst Create and Redeem me that I might Obey and Imitate thee , make me to Obey and Imitate thee in all thy imitable Persection . O Holy Ghost , seeing thou didst create me to Sanctify me , do it , O do it for thine own Glory ; that I may acceptably praise and serve the holy and 〈◊〉 Trinity in Unity , and Unity in Trinity . Amen . Let all thy Creatures bless thee O Lord , and my Soul praise and bless thee for them all . I give thee Thanks for the being thou givest unto the Heavens , Sun , Moon , Stars and Elements ; to Beasts , Plants , and all other Bodies of the Earth ; to the Fowls of the Air , the Fishes of the Sea. I give thee thanks for the beauty of Colours , for the harmony of Sounds , for the pleasantness of Odours , for the sweetness of Meats , for the warmth and softness of our Raiment , and for all my five Senses , and all the Pores of my Body , so curiously made as before recited , and for the Preservation as well as Use of all my Limbs and Senses , in keeping me from Precipices , Fraetures , and Dislocations in my Body , from a distracted , discomposed , confused , discontented Spirit . Above all , I praise thee for manifesting thy self unto me , whereby I am made capable to praise and magnify thy name for evermore . Thanksgivings for the Soul. I will sing of the mercies of the Lord for ever : with my mouth will I make known thy faithfulness to all Generations . And the Heavens shall praise thy Wonders O Lord : thy faithfulness also in the Congregation of the Saints . The Heavens shall praise thy Wonders : But more the Powers of my immortal Soul. Which thou hast made more excellent than the Clouds , and greater than the Heavens ! O Lord I rejoyce , and am exceeding glad ; Because of thy Goodness , In Creating the World. In Giving Brightness to the Sun. In Ruling the Sea. In Framing the Limbs and Members of my Body . But much more abundantly , For the Glory of my Soul : Which out of Nothing thou hast builded , To be a Temple unto God. A living Temple of thine Omnipresence . An understanding Eye . A Temple of Eternity . A Temple of thy Wisdom , Blessedness , and Glory . O ye Powers of mine immortal Soul , bless ye the Lord , praise him , and magnifie him for ever . He hath made you greater , More glorious , Brighter , Better than the Heavens . A meeter dwelling place for his eternal Godhead Than the Heaven of Heavens . The Heaven of Heavens , And all the Spaces above the Heavens , Are not able to contain him . Being but dead and silent Place , They feel not themselves . They know nothing . See no immensity nor wideness at all . But in thee , my Soul , there is a perceptive Power To Comprehend the Heavens . To Feel thy self . To Measure all the Spaces beyond the Heavens . To Receive the Deity of the eternal God , And those Spaces , By him into thee . To feel and see the Heaven of Heavens , All things contained in them , And his Presence in thee . Nor canst thou only feel his Omnipresence in thee , But adore his Goodness , Dread his Power , Reverence his Majesty , See his Wisdom , Rejoyce in his Bounty , Conceive his Eternity , Praise his Glory . Which being things transcendent unto place , Cannot by the Heavens at all be apprehended . With Reverence , O God , and Dread mixed with Joy , I come before thee . To consider thy Glory in the perfection of my Soul , The Workmanship of the Lord , In so great a Creature . From East to West From Earth to Heaven , In the twinkllng of an eye My Sight removeth , Throughout all the Spaces beyond the Heavens : My Thoughts in an instant like the holy Angels . Nor Bounds nor Limits doth my Soul discern , But an infinite Liberty beyond the World. Mine Understanding being present With whatsoever it knoweth . An infinite Bulk excludeth all things . Being void of Life , is next to nothing . Feeleth not it self , Is a dead Material , Vain , Useless . But I admire , O Lord , thine infinite Wisdom ; In advancing me to the similitude Of thine eternal Greatness . A Greatness like thine Hast thou given unto me . A living Greatness : A Soul within : That receiveth all things . A Greatness Spiritual . A Greatness Heavenly . A Greatness Divine . A Greatness Intelligent . A Greatness Profitable . Blessed be the Lord , Whose Understanding is insinite , For giving me a Soul Able to comprehend with all Saints the length , and breadth , and depth , and heighth of the Love of God , which passeth Knowledge , that I might be filled with all the fullness of God. Eph. 3. And if the fullness of God , Then not only his Immenuty Beyond the Heavens : But his fullness in the Ages : His Absent-Presence in all Generations . He whose Greatness is the only useful Greatness , Hath made my Soul the Image of his own : Whose Wisdom and Greatness both are one . A Simple Life ; An eternal sphere of infinite Knowledge , In every Centre : Expanded every where , Yet indivisible . The similitude of thine Infiniteness I see printed in it : But that of thine Eternity is supremely wonderful . In both I 〈◊〉 ! So strangely glonious Hast thou made my Soul : That even Yesterday is present To mine inward eye , The days of my Infancy , The days of my Childhood , The days of my Old Age. We have An endless Liberty . Being able to see , walk , be present there , Where neither the Eagles eye , nor the Lions thought can at all approach The deeds of our Progenitors , Their Lives and Persons ; Thy ways among the Ancients , The services of the Sun in all Generations , The Sun of Righteousness in his Rising and Eclipse ; The Creation of the World , And the Government of Kingdoms , Can we behold ; The day of Judgment , The Delights of Ages , The Sphere of time . Nor will that contain us . An infinite liberty we find beyond them ; Can walk in thine Eternity , All at large ; In every moment see it wholly , Know every where , That from everlasting to everlasting thou art God : Whose everlasting Glory is the Treasure of my Soul , And thine eternal continuance a permanent NOW ; With all its Contents For ever enjoyed . What , O Lord , hath thy Hand created Who ! how ! what is thy Creature ! O my King , Thou hast made me like thee , To measure Heaven with a span , Comprehend a thousand Ages as one day , See an Infinity before and after . Thine Infinity is abused By the ignorance of men : It restraineth nothing , But magnisieth all . Thou hast made the World Most wide and glorious In respect of its Age , In respect of its Immensity , In respect of its Contents . To me nevertheless but The drop of a Bucket , To me nevertheless but The dust of a ballance , To me nevertheless but A very little thing . And in compa rison of thee The Omnipresent Eternal God , My Beloved God , A very Nothing . Unsatiable is my Soul , Because nothing can fill it . A living Centre , wider than the Heavens . An infinite Abyss , So made by the perfection of thy Presence , Who art an insinite KNOWLEDGE in ev'ry Centre ; Not corporeal , but simple Life ; Wonderfully sufficient in all its Powers , For all Objects Material , Immaterial . Operations Earthly , Heavenly , Temporal , Eternal ; A work worthy of Immortality ! To create an endless unsensible Body , Is not the way to Celestial Greatness . A Body endless , though endued with Sense , Can see Only visible things , Taste The Qualities in Meat and Drink , Feel Cross or tangible Bodies , Hear The harshness or melody of Sounds , Smell The things that have Odours in them . But those things which neither Sight , nor Smell , nor Taste , can discern , nor Feeling try , nor Ear apprehend , The Cream and Crown and Flower of all , Thoughts , Counsels , Kingdoms , Ages , Angels , Cherubims , The Souls of Men , Wisdom , Holiness , Dominion , Soveraignty . Honour , Glory , Goodness , Blessedness , Heroich Love , yea GOD HIMSELF , Come not within the sphere of Sense : Are all Nulliries to such a Creature . Only Souls , immortal Souls , are denied nothing . All things are 〈◊〉 to the Soul of Man. All things open and nal ed to it . The Understanding seeth Their Natures , Their Uses , Their Extents , Their Relations , Their Ends , Their Properties , Their Services , Even all their Excellencies . And thee my God is she able to behold , Who dwellest in her , In all the Spaces of thy great Immensity ; To accompany thy Goodness , and see whatsoever thy hand is doing . That in the Joy of all , She might abide in Communion With thee for ever , Whose works are her Treasures , Whose ways her Delights , Whose joys thy Counsels . She is fit indeed to be the Bride of God! By this I see that thy hand hath made me The End of all things . I know thou hast pleased me In every Being which I am able to behold , Since thou hast made me thy Image . There is not a Sand In the utmost Indies Which I cannot apprehend ; Nor a Thought In any part of all Eternity But I am fit to know . O the bounty of an eternal God! The Swiftest Thought , The Smallest Sand , Are infinitely enriched by thy disposal of them . And every thing contained in the Womb of Eternity , Made a Gift transcendent to my Soul , Equally near to mine Understanding , By thine infinite Goodness , Wisdom , Power , Expressed in them , Fraught with Treasure Eternally to be seen , In Heaven to be enjoyed . Atheists , 〈◊〉 , Divines , 〈◊〉 , All agree and consent to 〈◊〉 , That Nature never gave to any thing a power in vain . To what end therefore am I endned with these eternal Powers , The similitude of thy Greatness in my Soul ? Infinity in my Soul ? Eternity in my Soul ? Is it not that I might live , In the simili tude of thy Wisdom towards all thy Creatures ? Goodness towards all thy Creatures ? Holiness towards all thy Creatures ? For to nothing that is without the reach of my Comprehension Can my Thoughts extend . To nothing without the sphere of my Knowledge , Can I behave my self Amiably , Can I behave my self Beautifully , Can I behave my self Wisely . To the intent therefore that being wise like thee , I might be just and good to all thy Creatures , And be holy towards them in all my Ways , And be holy towards them in all my Thoughts , And be holy towards them in all my Affections , Hast thou made me thus in thy great similitude ; That being wise and holy towards thee and all things , as I ought to be , I might evermore be gloriously blessed , In thy diviner Likeness : To which I am created . O my God! In the contemplation of my Soul I see the Truth of all Religion , Behold all the Mysteries of Blessedness , Admire thy Greatness , Rejoyce in thy Goodness , Praise thy Power , Adore thy Love , Am ravished with thy Wisdom , Transported , Pleased with the beauty of thy 〈◊〉 Who hast made me 〈◊〉 best and greatest Like thee , Thine Image , Friend , Son , Bride , More than thy Throne , Thy 〈◊〉 Treasure ! Such wonderful Power hast thou created in me , That I am able to do more than my Soul durst once attempt to imagine . A greater Power have I received of thee Than that of creating Worlds . Could I create Worlds , and not enjoy them , It would be to no purpose . Could I create millions of Worlds , and enjoy them all , I could only enjoy created things . In receiving a Power , To enjoy all things , I am made able to enjoy even thee , Who art infinitely greater ; Thee in every thing , Every thing in thee , My self in all things for evermore . I have received a Power infinitely greater Than that both of Creating and Enjoying Worlds ; Infinitely more Blessed , Infinitely more Profitable , Infinitely more Divine , Infinitely more Glorious . O Lord , I am contented with my Being . I rejoyce in thine infinite Bounty , And praise thy Goodness . I see plainly that thy love is infinite . And having made me such a Creature , I will put my Trust in Thee . Could I have chosen what power soever I pleased I would have chosen this ; A Power to Please thee . A Power to Enjoy thee . In all the Varieties of Works and In all the Varieties of Creatures . Compared unto these A Power To Divide the Sea , Turn Mountains into Gold , Command the Sun , Trample upon Divels , Raise up the Dead , With whatsoever all the fancy of man can imagine or desire , Is Very feebleness Is Unprofitable Vanity , Is Foolish Childishness . Blessed be thy Name , that thou hast given me Power to Praise thee ; A Power not only to Comprehend , The Magnanitude , Being , Nature , Order , Place of Things : Bat to love their Goodness , Prize their value , Delight in their Beauty , Rejoyce in the Benefits which I receive from them . Which is Wholly to enjoy them . These things thou commandest my Soul to do That I might be Wise and Holy ; Yet givest me Liberty To do what I please , Not that thou art careless or indifferent what I chuse , But because thou wouldest make me Blessed and Glorious . An Object of Delight to thine Eternal Godhead , And like unto thee , the Joy and Blessing of all thy Creatures : Who by Loving them freely As Thou dost , Delighting in their Beauty , And prizing their Goodness , Shall my self be Beautiful in all their eyes ; Thine IMAGE , O Lord ; To thee and them a peculiar Treasure . The Works thou commandest thou infinitely desirest ; and tellest us plainly , They are better than Wine , More precious than Fruits . More pleasant than Spices . Living Waters Even to thee our God , Which satisfy the fire of thine eternal Love , Being desired of thee , because they are necessary To our happiness . [ My soul , O Lord , doth magnify thee ; Because out of nothing thou hast exalted thy Servant , Requiring that I should do the works which thy soul commandeth , And not another ; That the glory of such Deeds might shine in me , And the pleasure of the goodness whereby I do them ; That being honoured in the eyes of Angels and Men , I might be enlarged by them , Acknowledged , Received into their bosoms , Delighted in , Embraced , Crowned . ] Thou makest thy Bride All Glorious within ; And her own Works Shall praise her in the Gates , While chiefly she is beautiful To thee her God , Shineth in thine Image , Reigneth in thy Throne , Most in thy bosom . They all delight to look upon her . And in every work thou requirest of her Rivers of Oyl and Wine are hidden , Yea living Streams of Divine Affection , Which thou more prizest then Thousands of Rams and tens of thousands of Rivers of Oyl , Then Worlds though Millions , of Gold and Silver . The Work of Love Is the Soveraign Delight Of all the Angels . The Cream and Crown of all Operations , The Cause Efficient and the end of all Things , The Navil Which conveys all the Joys of Heaven and Earth , Into the Soul of Man. The Oyl wherewith We anoint , The Gold wherewith We Crown , Thy Holy Angels , Thy Saints , Thy Son , Our selves in them , And thee in all . A Power in this have we received O Lord , To please thee more And to enrich thy Kingdom with Greater Treasure Than if Creating Worlds We presented them at thy feet , At the feet of thy Saints , Of every Angel. They all like Thee More Desire our Good Works , Than Crowns and Scepters . Which are Holy Treasures , In communion with Thee , For ever to be enjoyed . By doing them our selves we are made thine Image . That we should have the Glory , Of being Crowned with the Beauty , Of our own Works ; Is not 〈◊〉 but more thy Glory . Infinitely more thy Glory and Joy , Most Holy Lord ! How infinite is thy Thirst , That we should perform the thing thou desirest ! O Lord ! Thou so loved'st us , That for our perfect Glory , Thou didst adventure into our hands A Power of displeasing thee . Which very confidence of thine ought more to oblige me , than all the things in Heaven and Earth , faithfully to love thee . But wo is me , I have sinned against thee . I have sinned , O Lord , And put an Object before thee Which thou infinitely hatest . An ugly Object , Of infinite 〈◊〉 ; From which it is impossible Thou should'st turn away thine eyes . And hadst thou not loved me With a greater Love Than all this , I must , like Lucifer , Have 〈◊〉 into the Pit Of eternal Perdition . But thou hast redeemed me . And therefore with Hallelujahs Do I praise thy Name . Recourting the ancient Glories Which thou 〈◊〉 in my Soul : And 〈◊〉 That infinitely more is left unsaid . O my God , Sanctify me by thy Spirit . Make me a Temple of the Holy Ghost , A willing Person in the day of thy Power . Let my Saviour's Incarnation be my Exaltation ; His Death , my Life , Liberty , and Glory ; His Love , my Strength , And the incentive of mine ; His Resurrection , my Release ; His Ascension , my Triumph ; His Gospel , my Joy ; The Light of his Countenance , ( And of thine in him ) My Reviving , Healing , Comforting Sun. In the day of thy Grace , let me work for thy Glory ; Rejoyce in thy Goodness ; And according to the wideness of mine Understanding , The Greatness of my Soul , The Liberty of my Thoughts , Walk at large In all the Regions of Heaven and Earth , In all the Regions of Time and Eternity ; Living in thine Image Towards all thy Creatures ; On Angels wings , Holy Meditations . According to the transcendent Presence of my Spirit everywhere , Let me see thy Beauties , Thy Love to me , To all thy Creatures . In the First Creation , In the Government of Ages , In the Day of Judgment , In the Work of Redemption , In My Conception and Nativity , In All my Deliverances , In The Peace of my Country , In Noah's Ark. With Moses and David , Let me behold thy ways , Delight in thy Mercies , Be praising thee . O shew me the excellency of all thy works ! In the Eternity that is before the World began , let me behold the beauty of thine everlasting Counsels . And in the Eternity which appeareth when the World is ended , let me see thy Glory . O God of infinite Majesty , now I confess that the Knowledge I have of thee is admirable , by that which I discover in my self : for if in a thing so gross as is my Body , there be a Spirit so noble as is my Soul , which giveth it Being and Life , governeth it , and in it and by it worketh such stupendious things ; how much more necessary is it that thou be in the midst of this extended World , who art that supream Spirit , by whom we all are , live move , and have our being . Since therefore thou art my Being and my Life , thou art my Soul too , and I rejoice to have thee for my 〈◊〉 loving thee infinitely more than my stlf O that all did know thee , and love thee more than their Life and their own Soul , since thou art the true Life and Soul of all : To whom be Glory , Honour , and Praise , for evermore . Amen . Thanksgivings for the Glory of God's Works . BLess the Lord ye his Angels , that excel in strength : that do his Commandments , hearkening to the Voice of his word . Bless the Lord , all ye his hosts : ye Ministers of his that do his pleasure . Bless the Lord all his WORKS in all places of his Dominion . Bless the Lord , O my soul. Psal. 103. 21 , 22 , 23. O Lord our God how excellent is thy Name in all the earth , who hast set thy glory above the Heavens ! Psal. 8. 1. When I consider the Heavens , the work of thy fingers , the Moon and the Stars which thou hast ordained : What is Man that thou art mindful of him , or the Son of Man , that thou visitest him ! For thou 〈◊〉 made him a little lower than the Angels , and hast crowned him with glory and honour . Thou madest him to have Dominion over the works of thy hands : thou hast put all things under his fect . All sheep and oxen , yea and the beasts of the field . The fowl of the air , and the fish of the sea , and whatsoever passeth through the paths of the seas . Psal. 8. 3 , 4 , &c. O Lord our God , how excellent is thy name in all the world ! Thy works , O Lord , are for ever to be remembred . The earth is full of thy riches . The earth is the Lords , and the fullness thereof : the world and they that dwell therein . Psal. 24. 1. The heavens are the Lords , but the earth hath he given to the children of men . As we are visible Bodies , Conversing here beneath , He hath given us the Earth . To his Image As we are invisible and immortal Souls , Hath he given the heavens , And the heaven of heavens . The woods , and trees , and fields , and valleys , hast thou subjected to the Government and work of our hands ; The heaven of heavens to our Understand To see their glory , ings . Admire their greatness , Enjoy their delight , Possess their treasures , Rejoyce in their hosts , And 〈◊〉 thy 〈◊〉 . Mines of gold , and veins of silver , The variety of precious stones , Diversity of minerals , Iron , Brass , Copper , Lead , and Tin , Carbuncles , Emeralds , Pearls , Diamonds : All these Hast thou given to our bodies , Subjected the same to the use of our hands ; That we might beautify the earth With Crowns and Scepters , Regal Thrones , Palaces and Temples , Pillars , Castles , Cities , Closets , Jewels , Rings , Chains , Ornaments , Delectable things , Which by the Use of all men Become the fruition Of every holy and wise Spectator . Oyl and Wine , Perfumes and Spices , Wheat and Rye , Fruits and Flowers , Hast thou given to us to delight our Senses . Apples , Citrons , Limons , Dates , and Pomgranates , Figs , Raisins , Grapes , and Melons , Plumbs , Cherries , Filberts , Peaches , Are all thy riches ; for which we praise and bless thy Name . Clouds and Vapours glorify thee By serving us . Springs and Rivers praise thy Name , Being far more precious than gold and silver . The Day is thine , the Night also is thine : thou hast prepared the Light and the Sun. Thou hast set all the borders of the Earth : thou hast made Summer and Winter . He appointed the Moon for seasons : the Sun knoweth his going down . O Lord , how manifold are thy works ! In wisdom hast thou made them all : the Earth is full of thy riches . These serve us in their glorious heights so perfectly ; that we cannot alter their course , because we cannot mend their Operation . The Fowls and Fishes , Beasts and creeping things , Hast thou made ours ; By giving them Excellencies meet to serve us ; Strength , Swifrness , Fat , Skin , Hair , Wool , Flesh , Sinews , Veins , and Senses ; By giving us Understanding and Bodies to subdue them ; By giving us a Right and Dominion over them . For all these , O Lord , I bless and glorify thy Holy Name , And give Thee Thanks . So Glorious are thy Works that Skies full of Pearl , Globes of Gold , Spheres of Silver greater than the Earth are Dross and Poverty in Comparison of thy Treasure . All which thou offerest me to partake of . The Duty to which thou hast called me Is greater than my Wealth ; To contemplate thy Glory , The Excellency of thy Wisdom , 〈◊〉 Infinite Goodness , The Riches of thy Love , To me thy unworthy Servant Exhibited in those Their Value , Fulness , Ministery , My Right , Interest , Property , Thy Blessedness , Mercy , Favor , And in all these My Wonderful Exaltation with thee my God. Blessed is the Man whom thou chusest and causest to approach unto thee , that he may Dwell in thy Courts . He shall be satisfied with the Goodness of thy House : even of thy Holy Temple . They also which Dwell in the Utmost parts are afraid of thy Tokens thou makest the Outgoings of the Morning and Evening to rejoyce . Thon visitest the Earth and waterest it , thou greatly Enrichest it with the River of God which is full of Water : Thou preparest them Corn , when thou hast so provided for it . Thou waterest the Ridges thereof abundantly , thou settlest the surrows thereof , thou makest it soft with Showers , thou blessest the springing thereof . Thou Crownest the Year with thy Goodness : and thy Paths drop fatness . They drop upon the Pastures of the Wilderness , and the little Hills rejoyce on every side . The Pastures are clothed with Flocks : the Valleys are covered over with Corn : They shout for joy , they also sing . Psal. 65. 8 , 9 , 10 , 11 , 12 , 13. These , O Lord , being seen in thy Sanctuary Were Davids Joys . Their Publick Beauty his Personal Delights . O that my Heart were awake , O God , To see the Glory of thy Handy Work. Thy visible Works are The Joy of Angels , The Delight of Cherubins , Heavenly Treasures . When thou hadst said the Foundations of the Earth , and accomplished the Creation of the World : The Morning Stars sang together and all the Sons of God shouted for Joy. Thy Servant Moses transported into 〈◊〉 and Blessing Joseph on the brink of Glory , Saw the Beauties which Angels admire , The perfection of thy visible Treasures . Blessed of the Lord be his Land ! for the precious things of Heaven , and for the Deep that coucheth beneath . And for the precious things brought forth by the Sun ; and for the precions things put forth by the Moon ; and for the chief things of the ancient Mountains ; and for the precious things of the lasting Hills . And for the precious things of the Earth ; and the fullness thereof : and for the good Will of him that dwelt in the Bush. Deut. 33. 13 , 14. &c. Blessed be the Glory of him who created all things , and upholdeth them daily by the word of his Power . All these thy Goodness giveth me : Which I with Moses and thy Saints enjoy . Had I none other , yet These alone are the Angels Songs . Surrounded with these I live in Eden . But thou hast reserved thy peculiar Joys , And given me all other Superadded Treasure ; The Actions on this Theatre Of thy glorious Kingdom , The Lives of thy Saints , Their Souls , their Tears , their Praises . In eternal Glory they are seen so perfect , that nothing can be added , nor taken from them for ever . Eccl. 3. 14. And therefore is it that every Creature which is in Heaven , and on the Earth , and under the Earth , and such as are in the Sea , &c. and all that are in them , shall we hear saying , Blessing , Honour , Glory and Power , be to him that sitteth upon the Throne , and to the Lamb for evermore , Rev. 5. 13. To him that sitteth upon the Throne , Because he created them . To the Lamb for evermore , Because he purchased them for us . That we shall hear all Creatures , In Heaven and Earth , So praising thee , Plainly sheweth , that we shall Understand their Natures , See their Beings , Know their Excellencies , Take Pleasure in them . Because they are thy treasures given unto us . Compleat , Perfect , Divine , Blessed , Innumerable , Endless , Angelical , Heavenly , Deep , Fathomless , Great , Glorious , Permanent , Eternal , In hearing all that are in them praising thee , We shall behold their Centres , Know their Uses , See every Property , Every Excellence , Every Degree in every Excellence , Every End to which they are ordained , Every Person to whom they relate . In every one of which they glorify thee By exalting us ; Serve us by glorifying thee ; By delighting all , are serviceable to each ; And glorify my Soul by delighting all ; Especially by the Glory which they pay to thee , Who delightest in them ; For the perfect Good which they do to thy sons , Both here and hereafter , In thy glorious Kingdom . I admire the Wisdom whereby thou enrichest all thy Wonders . The Sun is as a Bridegroom coming forth of his Chamber , and rejoyceth as a strong man to run his Race . Psal. 19. 5. His Beams Which enter and revive mine eyes , Which beautify and quicken all the earth , Do service unto me , As if no Man were created but I alone . The Moon and Stars , Dew and Rain , Hills and Valleys , Fields and Meadows , In serving Fishes , In serving Fowls , and In serving Beasts , Serve all the sons of Men , A new deep and richer way . And in serving them Bless Me thy Servant . Enrich Me thy Servant . Serve Me thy Servant . What Blindness then , O Lord , possesseth all the sons of men ! That covet Treasures in the midst of Glory , See not thy Riches , Gape after Honours , Complain of Poverty in the midst of Wealth , Turn thy Glory into Shame , Love Vanity , Follow after Leasing ; And while they have Eyes , and see not The Glories of thy Kingdom ; Ears , and hear not The Voice of thy Creatures ; Hearts , and understand not The Excellencies in them ; Disquiet themselves in vain , to walk in a vain shew , heaping up Riches , not knowing who shall gather them . Psal. 39. 6. But they that will be rich fall into Temptation and a nare and into many foolish and hurt ful Lusts , that drown Men in Destruction and Perdition . For the love of Money is the root of all Evil : which while some have coveted after , they have erred from the faith , and pierced themselves through with many Sorrows , 1 Tim. 6. 9 , 10. As Adam by seeking knowledge in a foolish way lost all the Treasures of Wisdom and Knowledge which were laid up for him . So do these in seeking Riches . Destruction and Misery are in all their Ways . Ingratidude and Wo : Folly and Complaining : Ignorance , Stupidity , Sloth and Poverty . Thy Glorious Treasures They therefore Despise because they have them . And will never learn to use them , Till they lose the benefit and Enjoyment of them . But I thy Servant will sing aloud of thy Mercy ! To make known to the Sons of Men thy A ighty Acts : and the Glorious Majesty of thine Excellent Kingdom . Psal. 145. 12. That the Sons of Men Might be shining lights To me thy Servant , And praise thy Name for thy Glory To which they see thee Exalting thy Creature . That I might enjoy the Benefit of the Holy Scriptures And see the use of all thy Creatures ; That I might see thy ways Among all the Nations , And rejoice with thee In thy Judgments and Mercies ; That with Order and Government , Laws and Customs , They might beautify the World , Which else would be no more than a silent Eden . That I might see the good of thy Chosen , Rejoice in the gladness of thy Nation , And glory with thine Inheritance : Psal. 106. 5. That our feet may stand within thy Gates , O Jerusalem , Whither the Tribes go up , the Tribes of the Lord , to the Testimony of Israel , Psal. 122. 4. Were they Created , Were they Enlarged , Were they Beautified , Who are Heirs with me of thine eternal Kingdom . Festivals and Sabbaths , Sacraments and solemn Assemblies , Bishops , Priests , and Deacons , Emperors , Kings , and Princes , Counsellors , Physicians , Senators , And Captains , In all the Beauty of their Office and Ministry , 〈◊〉 Shine like Stars In the firmament of thy Kingdom : In the midst of whom Thy Servant liveth . O give me Wisdom To see their Splendor , To Enjoy their Influences . Many , O Lord my God , are thy wonderful works , which thou hast done ; and thy thoughts which are to us-ward . There is no man which reckoneth them up in order unto thee . When I would declare and speak of them , they are more than can be numbred . Psal. 40. 5. When I leave the Earth , And ascend to thy Throne , To see thy Glory above the Heavens : There I am ravished with amazement and joy To see thy Love , More great to thy Servant Than if thou hadst loved none besides . Thou Sun of Righteousness ! Life and Glory ! Who gav'st thy self wholly to every Soul : How wonderful are the Riches of thy manifold Wisdom , Giving All things to One , More than if they were given to him alone ! The Rays of the Sun , Which shine in my eyes , I know to be mine . But those that fly to the utmost Stars , That go to the Mountains , Shine upon the Moon , Are scattered and dispersed Over all the Heavens , Seem to forsake me , And fly wholly to other places : Yet beautify the World , And make me Possessor of all its glories . They reflect again , And closing in mine eye , Cause me to see even all thy Glories : Did that glorious Orb Of embodied Light Direct all his Beams to me , I could not see him So perfectly as now . If uniting into one they scorch'd me not , A night of darkness Would still surround me , The Heavens and the Earth Would to me be lost , The beauty of all the Creatures be Buried in a Grave , The World a Dungeon , round about me . Nor do those Rays which seem to leave me Illuminate alone . They digest Gold , Cherish Minerals , Animate the Air , Quicken Trees , Excite the Influences of the very Heavens , Melt the Waters , Inspire living Creatures , Ripen Fruits , Perfect Flowers , Raise Exhalations , Cause the Rivers Begetting Propagating Enlivening all those Creatures Cherishing all those Creatures Preserving all those Creatures That are the life and beauty of my Habitation . Thou hast created Cherubims , Thou hast created Saints , Thou hast created Angels : Like Suns they shine , Like Stars they serve , Like Jewels they adorn , Thy celestial Kingdom . Their Beauty , Love , Melody , Wisdom , Order , Goodness , Ministry , Power , Their Thrones Joys and and Crowns , Praises , Make them like thee , Whose Image they bear My supremest Treasures . And me they serve As perfect Joys , While I to them am made a Glory . Hadst thou loved me , and none besides , Those glorious Hosts had never been , Of those my Joys my soul had been bereaved ; More than thy self Hast thou given me ; In giving me , beside thy self , Those thine Images . In every one of those , As the Sun shineth both naked to mine eye Again in a mirror Hast thou given me thy self A second time . But O the vast ! the 〈◊〉 the unconceivably sufficient and endless Powers Of mine immortal Soul ! That are able to enjoy thee Wholly in thy self , Wholly in thy Son , Wholly in each of all thine Hosts ! In advancing whom to the highest Thrones , Thou hast employed thy Goodness , Thou hast employed thy Wisdom , Thou hast employed thy Power , To enrich thy Servant With The Chief of Beings , With Living Temples , With Glorious Hosts , With Second Selves , With Inestimable Mirrors , With Fellow-Members , With Divinest Treasures . In Communion with whom , By all their Knowledge and Love enlarged , I shall ever see thy glorious self In the unsearchable Excesses Of eternal Love , Infinitely more than infinite In Glory , for evermore . Goodness , for evermore . Wisdom , for evermore . Blessedness , for evermore . Hadst thou created none but me alone , And made me the Temple Of thine eternal Godhead : In giving me thy self , thy Bounty would be infinite . In raising such Kings , to love and see me , Who are each thine Image , Who are each thine Friend , and Who are each thine Son , Thy Love is more , By giving me thy self . In each of them Infinitely insinite . O Lord , I am transported With the Excesses of thy Love ! By making them thy Likeness , As thou gavest me thy self , Thou givest me them , Employing all thy Wisdom , Employing all thy Goodness , Employing all thy Power , In making them thine Image ; That in the Likeness of thy Glory , That in the Likeness of thy Love , and That in the Likeness of thy Blessedness , They might be to me What my God is ; Each one A shining Light , Each one An exceeding Joy , Each one A Fountain of living Waters , Each one A Royal Diadem , Each one A Crown of Glory . Thou hast given me thy self Again and again in each of those , Especially by making me to them What thou art , A Lover of their Happiness , A Rejoycer in their Joy , A Delighter in their Glory . Thanksgivings for the Blessedness of God's Ways . TO him that loved us , and washed us from our sins in his own blood : And hath made us Kings and priests to God and his Father : To him be Glory and Dominion for ever and ever . Amen . Rev. 1. 5 , 6. Thou , Lord art one and the same for ever LOVE ETERNAL . more , Thy Goodness infinite , Thy Bounty omnipresent , Thy Wisdom enriching every gift . Making every Creature , an endless Treasure . Making every Thought and Action , an endless Treasure . Only we Are blind , and dead , and dull , and foolish ; Only we Apostate Enemies careless Wanderers , Only we Banishing our selves , Only we Accustomed only to narrow things . Like Runnagates we dwell in a dry Land , And see not the Mysteries of thy holy Courts , The inward Beauty of all thy Creatures , Because we loath the Treasures of Wisdom and Knowledge . Restore thine Image , Recall our Minds , Enable us in thy Likeness To enjoy thy Works , To see thy Wonders , Possess the Worlds , Delight in thy Laws , Feel our selves , Admire thy Riches . Wean us , O Lord , from Vain Treasures . Little Treasures . Useless Treasures . False Treasures . Dead Treasures . Unprofitable Treasures . And elevate our Souls To thee and thine . Make us acquainted Our Thoughts paralel Our Affections present Our Imaginations busie , constant , familiar With great things . wide things . fathomless things . eternal things . Thy Bride , thy Son , Thy Dominion over Ages , The glory of thy Kingdom , Which Includeth all , Which Endureth for ever . Teach us thy ways upon Earth , Which are infinitely Holy , Which are infinitely Sweet , Which are infinitely Glorious , Which are infinitely Delightful , Which are infinitely Beautiful . Transforming all that look upon them : Exalting those that are busie in them : Concerning all : Reaching unto all , To every Soul in Heaven and Earth , From every Region , From every Age , and From every Kingdom . O my Lord thou art in every thing Divine , Wise , Blessed , Holy , Heavenly , Glorious : Because in every thing thou overflowest 〈◊〉 to all : Art infinite in Goodness in all thy Ways ; Infinitly Communicative of all thy Goodness ; Granting it wholly to all thine hosts ; In every thing wholly to every person , In every place , Every way , For every End , By him in thy Likeness wholly to be enjoy'd : Whom thou constitutest likewise , And appointest to be heir Of all that Goodness communicated unto all ; Recollecting the same , And causing it to rest in him alone . Yea not to rest , But with greater joy , From him to overflow To all thine Armies . Let the same mind be in us , that was also in Christ Jesus ; Phil. 2. Who is gone before us to prepare a mansion In the beavens for us . 10. 14. Teach us by Wisdom , To enjoy all things , as he enjoyeth them Goodness , To enjoy all things , as he enjoyeth them Love , To enjoy all things , as he enjoyeth them In thy Likeness , In Communion with Thee , As Sons and Heirs , As Kings and Priests , As Brides and Friends , As Coheirs with Christ , As Partakers of the Divine Nature , To the Praise of thy Glory , To the Joy of thy Son , By the Power of thy Spirit , Dwelling in us . Let him who is the Light of the World , Be insinitly Profitable unto us . The Light of Life to quicken our Sence ; The Light of Love to enflame with Goodness ; The Light of Knowledge to open our eyes . O the Joy and Treasure of our Souls , Jesus our Saviour ! Christ the anointed of the Lord ; Anointed for , and given to us . Thou artthe Purchaser of all our Glory ! And thy fruition of it The great Example , Teaching us to enjoy it . How were thine Affections , here upon earth , Present with all Families , Present with all Kingdoms , Present with all Ages ? Of what Esteem was every Soul in all the World ? By being the Image of thy Fathers Person ; Thou art thy self the brightness of his Glory : His Son : The Heir of all things . Heb. 1. 〈◊〉 2 , 3. And the Glory which he hath given thee Thou hast give unto us . Job . 17. 22. O let us all with open Face , beholding as in a glass , the Glory of the Lord , be transformed into the same Image ! from glory to glory , even as by the Spirit of the Lord : 2 Cor. 13. 18. Make us to understand the Power which thou hast given us , to become the Sons of God : Teach us to use it . For now are we the Sons of God , and it doth not yet appear what we shall be ; but we know when he doth appear , we shall be like him ; for we shall see him as he is . 1 Jo. 3. 2. Thy Father needeth not The Heavens or the Earth , The Seas , or Stars , The Clouds , or Trees , or Fields , or Rivers , For us he made them , and Enjoyeth them only by his 〈◊〉 Goodness And love unto us . He needeth not Cherubims , He needeth not Angels , He needeth not Men , Being insinitely Blessed , Without beginning . His goodness enjoyeth them . Only by this , he exalteth them to Glory . His Goodness enjoyeth them By making them Blessed , And by the pleasure he taketh To see them sitting , Like God himself , In the Throne of Heaven . His Goodness only needeth them , And it is his Glory , that his Goodness needeth them . That God from all Eternity should infinitely Delight in exalting others ! Create them out of nothing , Make them his Image By Almighty Power ; Give himself to one By infinite Love , Communicate himself wholly to all his Hosts By eternal Wisdom . That having no use of them , But meerly to imploy his Goodness Advance them , and Crown them , He should infinitely desire to see them blessed , This is his Glory . Whose Goodness is his Wisdom ; For by that doth he inherit all his Works ; His Blessedness also , For so good he is , that himself is crowned In every Creature . Himself enjoyeth the happiness of Angels , Infinitely delighteth in the Blessedness of Men ; And by the way of Eminence , Includeth all things . Being therefore himself the object of Delight , The exceeding Joy , Ps. 43. Of all his Creatures . His Goodness is so great , That then he most enjoyeth himself When he is enjoyed . He loveth to be seen and delighted in ; To be the Glory , Joy , and Treasure , Of all his Hosts . He loveth to be delighted in , Because he delighteth To be The Sun of every Eye , The crown of every head , The Jewel and the Joy of Every Bosom . Who , when he is the object of all our Joy , The delight of Angels , The Ineffable , Fathomless , Eternal , Object of all Delight ; To all his Creatures , To all his Kingdoms , To all his Ages , Is then himself in eternal Glory ; Our Author and our End , Enjoying himself By that which is himself , His infinite Goodness ; Our Joy and Blessedness . O then why should not we Ponder upon the Goodness , Of our Author and our End ! And imitate the Goodness . Upon which we ponder ! Since as he is our Author , by doing all Things for us ; So he is our End , by calling us to contemplate what he hath done : Especially what he is . Whose Love is his Blessedness . Since as thou , O Father , enjoyest all things , In creating us to Glory ; Thine eternal Son enjoyth all things In Redeeming them for us ; And us for them ; And by the joy that he taketh In seeing us attain The End of our Redemption . Yea since the Holy Ghost , by Goodness , enjoyeth all Things In his Elect People : When having healed their Rebellion , He , notwithstanding their Wilfulness Openeth their Eyes , Dwelleth in them , Guideth their Thoughts , Enliveneth their Hearts , Giveth them Power , And maketh them by his Grace To enjoy God In all his Works , Ways , Counsels , Thoughts , and Attributes . Since goodness in the Father Since goodness in the Son , and Since goodness in the Holy Ghost , Are Wisdom , Glory , Are Peace , and Blessednes . Why should not we , by Goodness alone , Be fraught with Wisdom , Glory , Be fraught with Peace : & Blessedness ? And enjoy all things as God doth , By delighting in his Blessedness ? In the Blessedness of Christ our Lord , In the Blessedness of God the H. Ghost , In the Blessedness of Angels , and Men : Especially since the Blessed of God and them is Goodness indeed : the Delight which they take in our happiness ! O Goodness inessable ! Who never more expressest thy Goodness Than by making Creatures like Thee , Sovereign and supreme in Goodness . Restore us by thy Son , and thy Holy Spirit ; By the Merits of the one , By the Working of the other , To the similitude of that Goodness , Whereby thou enjoyest thy self in all things . Enable us to delight in thee , our God ; For loving us so Gloriously : To delight in thy Highness : In the Blessedness of thy Son ; In the Godhead and Blessedness of the H. Ghost ; In the Joy of Angels , Cherubims , That our selves , in thy Likeness , [ and Men ; May be the Joy and Blessedness Of all thy Hosts . Thy Blessedness , O Lord , in all thy Creatures ! The Crown of thy Works , The Centre of thy Beams , The Temple of thy Goodness , Thy peculiar Treasures ! For by this , O Lord , shall we Reign in Glory . And now , most holy Father , I crave strength Eternally to perform my great desire , Of Glorifying , Thee , Praising , Thee , Blessing , Thee , For all the Riches of thine eternal Love , In the Redemption of the World , Had I not seen the Excellence of thy Goodness In giving thy Son , I should never have understood That thou givest us all things . Had I not seen the Excellence of thy Love , In giving all Things , In making them Meet to be heavenly Treasures , And giving us Powers endless to enjoy them , I could scarcely have believed The giving of thy Son. But now with Joy I praise thy glorious Name ; Because having made me In the best of manners , Which is in thine Image , To enjoy all things . I know thou hast Redeemed me By the Death of thy Son , And feel in my self a Nature answerable to the greatness of his Passion . And since I am Redeemed by the Death of thy Son , Know that I am made to inherit all things . Rom. 8. 32. Give me Power therefore To overcome all Opinions , Of the World , Ways , Of the World , Customs , Of the World , Censures , Of the World , Who err in thy Kingdom From the way of Blessedness . Since thou hast promised , He that overcometh , shall inherit all things ; And I will be his God , and he shall be my Son. Rev. 21. 7. In Jesus Christ , let me sit down with thee in the heavenly Places . Glory with thine Inheritance ; Enjoy thy People thy peculiar Treasure ; Prize thy Love unto mankind ; Delight in the Beauty of thy celestial Bride ; See thy Joys ; And take pleasure in them in all Ages : Because Jesus Christ enjoyeth them all . He bought them with a price ; Let me delight in his Happiness above mine own . Let his Happiness be to me Not only mine , But more than mine ten thousand fold . Here upon Earth let it be my Joy That He Dwelleth in Heaven , The Angels and Cherubims sing his Glory : All Power in Heaven and Earth Is put into his hands : He shall come in the Clouds of Heaven , and in all the Glory of his Fathers Angels , and shall judge The Quick and the Dead . He shall enjoy his Bride , the Church triumphant for evermore . Thee in them , Them in Thee . All these let me O Lord enjoy in him , Here on Earth ; Above in Heaven : Let the miraculous Excellency of his eternal LOVE Open the gate of Wonder , to me : Liberty , to me : Difficulty , to me : The gate of Glory , The gate of Triumph , The gate of Invincible Peace , The gate of Unchangeable Goodness , The gate of Beauty and Delight ; By teaching me to love as he loveth , The Souls of Men , Of the worst of Men , More than my self , Tho the more I love The less I be loved , Tho they Hate me , Tho they Persecute me , Tho they Kill me , Let my Love be Immortal , Let my Love be Sovereign , Let my Love be Divine , Let my Love be Invincible , The Master point of Art In Christian Religion , Which my Saviour taught on the Cross , From the Chair of his Profession , Let me learn , O Lord , with zeal and joy . The love of Souls , triumphed Over the love of his own Life . His hands and feet , his heart and head , Were all opened , Even to the last drop of blood , For us Enemies , For us Rebels , For us Felons . Let his O Lord be the Rule of mine , Who valueth a Soul above the world . Dying for my Soul , Thou shewedst that my Soul was dearer to thee Then thine own Life . O my Lord , make me like thee ! A Son of God , In my love to Sinners . Thy self , worth many worlds , thou gavest for sinners : And whatsoever love I bear to thee , thou hast by Deed enrolled , and set it over unto others . What glorious Treasures shall I possess , When all these are so esteemed ? Nevertheless , O Lord , Let my love be Genuine , Divine and Free. And for the delight I take , To rescue and to save them , To exalt and crown them , Let me pour out my self , My Spirit , Soul and Blood , My Time , Labour , Health , Estate , Life and all . O'tis Heavenly , Divine , Angelical ! The glorious Victory over all the world Is love continuing beyond unkindness ; Fill my love with the Zeal of thine Like thine , O Lord , I desire it should be ; A flame of thirsting Industry , Out living hatred ; Over all Unkindness , Over all Ingratitude , Over all Perversness , An eternal Triumph ; Ever lively ; Always conversant in the highest Altitude : O my God do not deny me . Forgive my former Flatness , Forgive my former Intermissien , Forgive my former Deadness : Let me love every Person as Jesus Christ : Meet his love , and thine , O Lord , In every Person . It is my desire , Lord , That my love to Men should be so strong , That I may love Jesus Christ For loving them . Enlarge my Soul To the love of Cities , Counties , Kingdoms ; Throughly settled in the love of Christ. The Virtue that shineth Brightest in his Example ; And standeth highest in his Commendation . O learn me this , and the whole is learned . Learn me this , the Divine Art , And the Life of God! Desire , Heroic Courage , Long Suffering , Compassion , Forwardness , Activity , Everlasting and most lively Diligence , Grant unto me in calling Souls . So will I sing and praise thy Name , Being one with Thee , To Everlasting . O what great Things dost thou permit a Worm To ask of Thee ! Grant it for his sake Who became a Curss , for me ! Sin , for me ! Awaken Sinners . Give us to understand The infinite fervor and zeal of thy Love ! Who having prepared for us Heaven and Earth , Angels and Men , Thy self and all things , Redeemed us by the Blood of thine eternal Son ; Called us by thy Prophets , Martyrs , and Apostles ; Desired to seat us in eternal Glory ; And left us to our selves only for this , That we may satisfie thy Will , In imitating thee Voluntarily and freely , With the best of Actions , Dost infinitly delight to see us Blessed , And enjoy thy self When we , O God , are by thee enjoyed . Give us to remember How that Love of thine Is the Fountain of thy Patience , And long Suffering towards us ; To see it daily , How it burneth for us ; How unchangeably thou Delightest To Communicate thy Goodness , To Glorifie thy Bounty , To Distribute thy Treasures , To Reposire thy Blessedness , In our Souls ? How infinitely thou lovest To To see thy similitude in our Natures , To Enjoy thy self as given unto us , To Admire thy workmanship in our Glory , To Feel in us thine eternal Blessedness . Behold thy Creatures whom thou so lovest , Crowned with glory and honor . Ps. 8. 4. In the throne of heaven . Rev. 30. 20. And since nothing can hinder us But sordid baseness , In contemning thy Treasures , Let our acknowledgment of thy Goodness , And love of it , Burn day and night , Like unto thine : That being strengthened with Might by thy Holy Spirit in our inward Man , Christ may dwell in our Hearts by Faith ; That we being rooted and grounded in Love. May be able to comprehend with all Saints , what is the breadth , and length , and depth , and heigth . And to know the Love of Christ which passeth Knowledge ; that we may be silled with with all the fulness of God. NOW to him that is able to do exceeding abundantly above all that we ask or think , according to the Power that worketh in us : Unto him be Glory in the Church by Christ Jesus , throughout all Ages , world without end . Amen . Ephes. 3. 20. 21. A KEY to the Gate . Of Wonder . NOthing being more Wonderful than an invincible Lover triumphant over Injuries . Of Liberty Being entred therein , we walk at large with unlimited Freedom in Gods Commandments . Of difficulty . Because nothing at first is more contrary to Nature . But Gods Example hath made it easie . Of Glory . The Glory of Christ is his Love of Sinners . Whom , whosoever imitateth , in the universality of it , he is a Son of God. Of Triumph . Death , Hell , unkindness temptationt rampled under foot , Of invincible Peace . Nothing can offend them ; Of 〈◊〉 Goodness . Nothing can discourage them : Of Beauty and delight They are amiable in the Eye of God and Angels , and ravished with security in the heights of Triumph . Thanksgivings for the Blessedness of his LAWS . GIve unto the Lord , O ye Mighty , give unto the Lord Glory and Strength . Give unto the Lord the Glory due unto his Name : Worship the Lord in the Beauty of Holiness . Ps. 29. 1 , 2. O that my Ways were directed to keep thy Statutes . Ps 119. 5. I will praise thee with uprightness of Heart , when I shall have learned thy Righteous Judgments . Ps. 119. 7. I will delight my self in thy Statutes ; I will not forget thy Word . Ps. 119. 16. Thy Testimonies , O God , are my Delight , and my Counsellors . Ps. 119. 24. O my God! Teach thy Servant to walk upon Earth In thy Similitude . Open mine Eyes that I may behold wonderous Things out of thy Law. Ps. 119. 18. Thy Laws O God , Are greater Tokens of thy Love to me Than Heaven and Earth : In them I see the Mirrour of the Mind , In them I see the Beauty of the Love , In them I see My Crown of Glory . O how hast thou Magnified me thy Servant , In thine 〈◊〉 〈◊〉 O Lord , thou Tenderest my Happiness As the apple of thine Eye ; Commanding all others to love me As they love themselves . Thou makest my Person sacred in the world ; Hedgest in my safety , By thy holy Laws ; Wilt have no man to approach me , But with Love and Reverence ; My Life , My Honor , My Estate and Goods , My Soul , My Body , My dear Relations , And dearest Friends , My Ease , My Peace , My Joy , Thy Laws Those Bulwarks of my Repose and Pleasure , So wholly dignisie and exalt thy servant , As if they had been made for me alone . Should thy Goodness design to make a Creature The greatest imaginable , The highest above the Cherubim , The most Glorious among the Angels , Thy Son , thy Friend , Thy Bride , thine Image ; What greater Laws , in favour of it , could thy Wasdom provide , than that upon pain of eternal 〈◊〉 , all Angels , Cherubim , and Men , should love that Creature , as they love themselves ? What can he withhold , that 〈◊〉 as himself ? With that Love , thou hast given me Persons , Honors , Riches , Houses , Arts , Hearts , Abilities Their Beauty , Strength , Authority , Vineyards , Fields , Gold and Silver , And which is more than all , hast compassed me about With all the Powers in Heaven and Earth , Angels and Men , For my Preservation ; Yea , For my Delight , Enlargement , Honor , Glory . Nor can any thing but the intervening Rebellion of Men , eclipse or hinder thine Eternal Bounty . Thou hast made me to live In the Temple of their Soul ; To reign with thee In the Throne of their Minds ; Encompassed , not with skies , But blessed Affections . I thank thee , O Lord , and praise thy Name , for all the Consolation of thy holy Laws ! As , if I alone , Were the only Person for whom All things were made : They are all commanded , Angels , and Men , to love and take Care of me ; All other things to minister unto me ; All to magnisie , please , and delight me , While I see thy Goodness Laying all the obligations In Heaven and Earth , Upon Angels and Men , to be kind to me ; And crowning their Obedience with the Same Rewards Where with thou rewardest their love to thee . It is impossible they should proceed from any other than the infinite Ocean of eternal Love. I bless thee more For commanding me to love all others , Than for commanding them to love me ; In this , O my God , Thy Laws are not only The hedge of my Repose , And steps unto my Throne , But the Light of mine Eyes , And the Crown of my Glory : The Physick of my Soul , And Rules of my Transformation , To the Image of thy Blessedness . Thy Laws are a Light to my feet , and a Lamp to my 〈◊〉 . Ps. 119. 105. The SUN is a glorious Light , Whose Beams are most Welcom , Whose Beams are most Necessary , Whose Beams are most Useful , To me and all the Sons of Men ; But thy Laws surpass the light of the Sun , As much as that of a Gloe-worm ; Being the Light of Glory , Teaching us to live On Earth in Heaven . O how I love thy Law ! It is my Meditation all the Day . Thou , through thy Commandments , hast made me wiser than my Enemies ; for they are ever with me . I have more Understanding than all my Teachers ; for my Testimonies are my Meditation . I understand more than the Ancients , because I keep thy Precepts . Ps. 119. 97 , &c. And I must confess , O Lord , to the honor of thy great Name , that Thy Laws in commanding others to love me , have made all things mine that commend their love . Their Oyl and Wine . their Jewels , Palaces , Gold and Silver , Heaven and Earth , yea all the things that magnifie them , are mine , O Lord ; because the Ornaments of those Persons whom thy Laws command to love me as themselves . Thy Laws are my Purveyors , And in shewing me the sincerity of thine Eternal Love , The Right of my Joys ; All things in Heaven and Earth , they 〈◊〉 To be mine , Even Thee , my God , The Fountain of them all The Soveraignty and Authority , Whereby thou makest Laws , They shew to be mine , And ravish me both here And in Heaven for ever . But in commanding me to love Angels and Men , They teach me to live In the Similitude of God , And are the inward Health And Beauty of my Soul , Marrow , Wine and Oyl , WITHIN ! They teach me to live in the Similitude of thy Glory , Shew me thine inward Goodness , Make me a Joy and Blessing unto all . THINE INWARD GOODNESS Is among all thy Treasures , Thy best Delight ; While I possess that , I am made The Tabret and the Song of thy chosen People , The Jewel of thy Saints , Joy of the Cherubim , The Crown of Glory , and a Royal Diadem , To thy Holy Angels , To thee , my God , a peculiar Treasure . I marvel at the Divinity of thine eternal WISDOM , Who environest me with Glory , In the midst of all Fruitions , Making me a Joy to all others , While they are so to me . There is an end of all Perfection , but thy Commandments is exceeding broad . Ps. 119. 96. The World which thou hast made , Is the City of our God , The Streets are Ages , And every Soul a Temple in it ; In which thou , O my God , rakest delight to Dwell : Thy Laws are the Statutes , enjoyning My Affections to all the Citizens , The Inhabitants of the World. So glorious are thy Laws They are the Canons of thy Bounty , The Rule of Life , The enlargement of my Soul , My Peace and Liberty . I will run the ways of thy Commandments when thou saith enlarge my heart . Ps. 119. 32. O Lord , they be The best of Laws , Command the best of all possible Works , Lead us to the highest of all possible ( Rewards , Teach us to live in the Similitude of God , Advance us to thy Throne , Guide us in the paths of Blessedness , Make us the sovereign End of all Things , More than the Sole , final and comprehensive ; Teaching us to love Thee more than our selves . Derive into our Bosom , all the treasures Of God. Angels , and Men ; Make all the enjoyments of Kingdoms ours , Teach us to enjoy all thy Works and Holy Ways , In the best of manners , In the fulness of their service To Angels and Men ; Direct us to the End for which we were Created , Are answerable to the Nature and Powers Of our Souls ; Shew that thou lovest us infinitely , Since thou hast given us all things , Among those , in those , by those thyself ; Are Laws sit for the Bride of God , Articles of Marriage between us and thee , The Copy of thy Bosom , The Commentaries of Heaven and Earth . Teaching us how they are all to be enjoyed Ordinances of thy House , for the Sons of God Consonant to thy Nature , Suitable to thy Works , The very Laws which Angels keep in Heaven Requiring duties that are the Works of Glory , Fixing us to thee , Making us to live , here , in Heaven . Even thou , O Lord , By Goodness , inheritest thy Self and all Things . Is it not my Joy ? Is it not a part of the beatifical Vision ? To see how perfectly thy Goodness loveth us ? How it enjoyeth all things for our sakes ! O God , I love thy Goodness ; Delight in thy Nature ; Rejoyce in this , that thou takest perfect pleasure , In glorifying thy Wisdom And Power , infinitely So to exalt us . Who will not delight in being beloved of thee ? Yet that is all which thy Laws require , When we are commanded to love thee ; To love thy Goodness ; To rejoyce in thy Favour ; To prize thy loving Kindness according to the Value And Glory of it . Who being infinite Love , Love unto us , Exaltest thy Sovereignty , Exaltest thy Wisdom , Exaltest thy Power , In all places of thy Dominion , To Magnifie thy Sons , To Adorn thy Bride , To Enrich thy Servants . Thy Laws , O God , Are the perfect Laws of Right Reason , Nature speaks them , Eternity rewards them , Reason asserts them , Wisdom suggests them , Interest and self love doth prompt them , Thy Benefits oblige us to them . The Beauty of Holiness is exceeding Wonderful , In one act , all Gratitude , Obedience , together . Goodness , Blessedness , together . Wisdom , Glory , together . To prize all things according to their value , being The Perfect Work of Right Reason , The Fulfilling of all Laws , The Answer of all Obligations , The Payment of all Gratitude , The Way to all Rewards , The Fruition of them , Whereby we are in one Thy Servants , Sons , Thy Bride , Image , Objects of Delight to Almighty God , The Joy of Angels , The beautiful Possessors of Heaven and Earth , Advanced to thy Throne , Crowned with thy Glory . By prizing we receive all thy Treasure , By feeling we enjoy it , By valuing we feel it ; By enjoying it We Glorisie thee , Acknowledge thy Goodness , Admire thy Power , Fullfil the Work for which we were made , Satisfie thy Design , Accomplish the End of the whole Creation . Therefore I love thy Commandments above Gold , yea , above fine Gold. I esteem all thy Precepts concerning all things to be right , and I hate every false way . How marvellous is thy loving Kindness , O Lord ! How great is thy Goodness whichthou hast laid up for them that fear thee ! which thouhast wrought for them that put their trust in thee , before the Sons of Men ! Having laid infinite Obligations upon us , Thou commandest us to be Happy , And With infinite Rewards recompencest Those That keep thy Commandments . How excellent are thy Laws to me in particular ? They Require all Angels , Cherubim and Men , to delight in and promote my Happiness : They command Kings , Emperours , To take care of and love me ; Wise Men , Apostles , To take care of and love me ; Patriarchs Prophets , To take care of and love me ; Saints , and Martyrs , To take care of and love me ; Among Cherubim and Angels . Command them to love and delight in all those whom I love ; and whom , as my Friends and Brethren , I love to see beloved , delighted in , and honored . Command me those Duties which make me a Sovereign , a supreme Blessing , a Delight , an inestimable Joy , to the whole World. Require me to do no other things than those only whereby I enjoy my supreme Happiness . Make me a Delight to God himself , who rejoyceth to see me enjoy his Happiness . Command Cherubim , Angels , and Men , to do me those services , every one of which is More Sweet , More Profitable , More Amiable . More Delightful , More Satisfactory , Than Seas of Amber , Mountains of Pearls , Thousands of Gold and Silver , [ Which Works are To Love each other , To Praise God , To Behold his Works , To Enjoy his Blessedness , ] Ordaining them each to live perpetually in the Similitude of his HOLY LIFE , Which is an endless Sphere of beautiful Delights Prepared for the enjoyment of me his servant . O my God! Thy Laws are so convenient for every Soul , As if they were prepared for him alone ; So perfectly promote the happiness of all , As if nothing were regarded But the Publick Peace of the whole World They banish all things Evil from the Earth , Anger , Malice , Injustice , Oppression , Covetousness , Ambition , Cruelty , Pride , Disorder , War , Those bitter Roots of Gall and Wormwood , That would spoyl even Heaven being there ; They introduce all things good And profitable to Men ; Order , Humility , Love , Wisdom , Knowledge , 〈◊〉 , Justice , Contentation , Peace , Security , Joy , Glory : Establish the Happiness of all the Earth ; Make all things conspire for each others felicity , Create a Benevolence in every Soul , to all the World. Make all the Sons of Men , In their Actions , Thoughts , and Persons , Like the holy Angels , All A Blessing to each other ; All Like God the enricher of our happiness , The world a Paradice , Every one in it the heir of it ; They interpret and enrich the Works of God , Which by serving all , are serviceable to each ; While we , like God , Above the Sun , the Stars , the Skies , Are a mutual Joy , in all Generations . And Thee , ( Which is the greatest Benefit of all , ) Being faithfully kept , they allure to dwell Well pleased among us . O make me to understand the way of thy Precepts , so shall I talk of thy wondrous works , Disguised Duties , Real Joys . Having prepared for us such inestimable Treasures , Nature it self requires us To See the Beauty that is in them , To Love their Goodness , To Rejoyce in their Glory . Thy Laws are exceeding Righteous , because they require what Right requires . Infinitely Righteous , and strangely so , Because they command what Reason Wills , What Wisdom it self , & Nature urges . Thy Goodness , by commanding us to live happily having shut up in one , all Perfections , It is Right , O Lord , That we should Understand thy Love , Be sensible of thy Benefits we receive from Thee , Answer the Obligations that lie upon us , Live in thine Image towards all thy Creatures , Prize every thing according to its Value , Satisfie the Powers of our immortal Souls By sixing them on their proper Objects in a Blessed manner , Do that which leadeth us to Bliss , Accomplish the End for which we came into the World , Be Delights , like Thee , To thine Eternal Majesty . All these in one Work do thy Laws command . How sweet are thy words unto my taste ? yea , sweeter than honey to my mouth ! Ps. 119. 103. I opened my mouth and panted , for I longed for thy Commandments . Ps. 119. 131. Blessed art thou , O Lord ! teach me thy Statutes , Ps 119. 12. They make us blessed By teaching our Souls to imitate thee . At midnight will I rise up to give thanks unto thee , for thy Righteous Judgments , Ps. 119. 62. I will delight in thy Law , I will speak of thy Testimony before Kings I will meditare in thy Statures . They satiate the Powers of our immortal Soul. Ambition with the Honor of all the Angels , Coveroushess with the Riches of Heaven and Earth , Love with the goodness of God & all things , Make us fit for the Throne of Glory , By making us a Joy to all Angels , Kingdoms , Ages . O give me Understanding , and I shall keep thy Law ; yea I shall observe it with my whole heart . Ps. 119. 34. O Lord I beseech thee give me love unto thy Laws , Delight in thy Laws , Meditation on thy Laws , Right Understanding of thy Laws , And entire obedience unto thy Laws . If my delight had not been in thy Law , I had perished in my Trouble . Hallelujab . Thanksgivings for the Beauty of his Providence . THY Mercy , O Lord , is in the Heavens , and thy Faithfulness reacheth unto the Clouds . Thy Righteoushess is like the great Mountains , thy Judgments are a great Deep : O Lord , thou preservest Man and Beast . How excellent is thy loving Kindness , O God therefor the Children of Men put their trust under the shadow of thy Wings . They shall abundantly be satisfied with the fatness of thy House ; and thou shalt make them drink of the River of thy Pleasures . For with thee is the Fountain of Life ; and and in thy Light shall we see Light. O continue thy loving Kindness to them that kdow thee , and thy Righteousness , to the upright in heart . Let not the foot of Pride come against me , and let not the hand of the Wicked remove me . There are the workers of Iniquity faln ; they are cast down , and shall not be able to arise . Ps. 36. Let us with all the Saints in the Church Triumphant ; Sing The Song of Moses the servant of God , And The Song of the Lamb , Saying , Great and Marvelous are thy Works , Lord God Almighty ; Just and true are thy Ways , thou King of Saints . Let their Beauty ravish us , Let their Farness delight us , Let their Goodness enrich us , Let their Wisdom please us , Let their Abundance transport us . Let them ever be such in our Eyes , as they are in thine ; Whose Delights have been in the habitable Parts of the Earth , among the Children of Men. O Lord , I delight in thee , For making my Soul so wholly Active , So prone to Imployment , So apt to Love , That it can never rest , nor cease from thinking . I praise thee with Joy , For making it so wide , that it can measure Ages . See thine Eternity , And walk with thee in all thy Ways . It must be busie : And it is happy for me . Thou hast made it a LIFE like thine , O God All Activity , Its Rest is Imployment , and its Ease is Business . Teach me the best and fairest Business . Teach my Soul to walk with thee , By thinking Wisely Upon all thy Doings . Let me never rust in 〈◊〉 or Sloth , Nor sleep in Death , Nor 〈◊〉 my self with Vanity , Nor 〈◊〉 my self thorow with needless Fears or Sorrows . We are always Desolate , while our Souls are Idle , But when our Thoughts are employed far and near upon then glorious Objects , then are we encompassed with Festivals of Joy , Solemnities and 〈◊〉 . Blessed be thou , O Lord , And for ever Blessed be thy glorious Name , For preparing for us , in all Ages , Perfect Treasures . THE WORKS OF THY RIGHTEOVSNESS , Are more pleasant to Angels Than apples of Gold in Pictures of Silver . O Lord , let me be in all my Solitudes , As a Jeweller among thy Jewels , As a Perfumer among thy Odors , As a Servant among thy Treasures , As a Son among thy Servants , Thine Image and thine Heir , Among all thy Works , in all Kingdoms and Nations . In the dead time of the Night , In my greatest Retirements , Let all thy Works be neer unto me ; All thy Ways , Thy Wonders , Thy Revelations from Heaven , Thy MERCIES , Thy JUDGMENTS , My familiar Joys . Let them fill me with Company when I am most alone , Fill me with Delights , Surround me with Beauty , Turn my Retirements into Songs , My Days into Sabbaths , My Darkness into Day , Or into a Night of Joy , as in the solemn Assemblies . For enflaming my Soul with the Thirst of Happiness ; For shewing me its Objects , and the manner of Enjoying them ; For causing me to prefer Wisdom above hidden Treasure ; and to search for her as for Gold and Silver , I Bless and Praise thy H. Name . The Desire satisfied , is a Tree of Life Had I never thirsted , I should never 〈◊〉 valued , nor enjoy'd , WISDOM . I know by experience , that she is better that Rubies And all the things I can desire , are not to be Compared with her ; She putteth on my head an ornament Of Grace ; A crown of Glory she giveth to 〈◊〉 Prov. 4 9. Maketh me a possessor of all thy Joys ; Bringeth me to the Store-house of thine everlasting Riches , 〈◊〉 me in Paradice , Surroundeth me with Flowers , Yea with all the Delights in the Garden of God. May Lillies compare with the Souls of Men ? Perfumes with Virtues ? Gold with Affections ? Crowns with Ages ? Temples , Cities , Kingdoms , are in my ways ! Coronations , Triumphs , Victories , surround my Feet ! No ways strewed with Lillies , Pearls , and Diamonds can equal these . I. These sweeter far Lillies are , No Roses may with these compare ! How these excel , No Tongue can tell ! Which he that well and truly knows , With praise and joy he goes . How great and happy 's he , that knows his Ways , To be divine and heavenly Joys ! To whom each City is more brave , Than Walls of Pearl , and Streets which Gold doth pave : Whose open Eyes , Behold the Skies ; Who loves their Wealth and Beauty more , Than Kings love golden Ore. II. Who sees the heavenly antient Ways , Of GOD the Lord , with Joy and Praise ; More than the Skies , With open Eyes , Doth prize them all : yea more than Gems And Regal Diadems . That more esteemeth Mountains as they are , Than if they Gold and Silver were : To whom the SUN more pleasure brings , Than Crowns and Thrones , and Palaces , to Kings . That knows his Ways , To be the Joys , And Way of God. These things who knows , With Joy and Praise he goes . The Souls of Men , and Holy Angels , are my delights . How endless are thy Treasuries , How wide thy Mansions , How delectable my Joys ! Many millions of Miles from hence The Sun doth serve me ! The Stars , many thousand Leagues beyond the Sun , The morning Stars , and Sons of God , Abundantly beyond them all . Nor is there any Bounds of my Habitarion . The inestimable Presence of Almighty God Endlesly extendeth protracting my Joys , And , with an Eye from Infinity , Beholdeth my Soul. The Sun of Righteousness is my perfect Joy , Mine Understanding seeth him In the highest Heavens ; In every moment I see Eternity , Conceived in its Womb ; In every moment an infinity of Joys . Thy Ways , O my God , are infinitely Delicious , From the beginning until now ! Blessed be thy Name , whose infinite Wisdom , Blessed be thy Name , whose infinite Goodness , Blessed be thy Name , whose infinite Power , Are in every thing Magnified , Are in every thing Perfectly exalted , Towards all thy Creatures . Thy Condescention in creating the Heavens And the Earth , Is wholly Wonderful ! Thy Bounty to Adam , To me in him , Most Great and Infinite ! Blessed be thy Name for the Employment thou gavest him , More Glorious than the World ; To see thy Goodness , Contemplate thy Glory , Rejoyce in thy Love , Be Ravish'd with thy Riches , Sing thy Praises , Enjoy thy Works , Delight in thy Highness , Possess thy Treasures , And much more Blessed be thy H. Name , For Restoring me by the Blood of Jesus , To Thy glorious Works , To Those blessed Emploments . It is my Joy , O Lord , to see the Perfection of thy Love towards us in that Estate . The Glory of thy Laws , The Blessedness of thy Works , The Highness of thine Image , The Beauty of the Life , that there was to be led In Communion with Thee . Those intended Joys are mine , O Lord , In thee , my God , In Jesus Christ , In every Saint , In every Angel. But the glorious Covenant , so graciously renewed ! O the Floods , the Seas , the Oceans , Of Honey and Butter contained in it ! So many thousand Years since , my standing Treasure . O reach me to Esteem it , O reach me to Reposite it in my Family ; As that , which by its Value , is made sacred , Infinitely Sacred , because infinitely Blessed . How ought our first Fathers To have esteemed that Covenant ! To have laid it up for their Childrens Children , As the choicest Treasure , The Magna Charta of Heaven and Earth , By which they held their Blessedness ; The Evidence of their Nobility ; The antient Instrument of their League with God ; Their pledge & claim to eternal Glory ; The sacred Mystery of all their Peace ! But they Apostatized and provoked thy Displeasure , Sixteen hundred and fifty six Years , Till thou did'st send a Flood that swept them away ; Yet did'st thou give them The Rite of Sacrificing The Lamb of God. To betoken his Death , From the beginning of the World ; Shewedft them thy Glory ; And that of Immortality By Enochs Translation : ( Of which me also hast thou made the heir ! ) In the midst of Judgments thou hadst mercy on Noah , And saved'st us both In an ARK by Water . That Ark is mine , Thy Goodness gave it me ; By preserving my Being and Felicity in it . It more serveth me there where it is , 〈◊〉 . Than if all its Materials were now in my In that Act did'st thou reveal thy Glory , As much as by the Creation of the World itself ; Reveal thy Glory to me ; and , by many such , Dispel the foggs of Ignorance and 〈◊〉 , That else would have benighted , And drowned my Soul. The Rainbow is a Seal , Of thyrenewed Covenant , For which , to day , I praise thy Name . As for the wicked They revolted back from the Life of God , But the holy Sages brightly shined : Whom thy Goodness prepared , To be the Light of the World , Melchisedec , North , 〈◊〉 himself , In whom thy Goodness Blessed Me thy Servant , In whom thy Goodness Blessed And all Nations . Whom thy Goodness chiefly Blessed , by making a Blessing . When the World would have extinguished Knowledge , And have lost thy Covenant , Thou heldest the Clew , and maintained'st my Lot , and sufferedst not all to perish for ever . Out of the Loins of thy beloved , Thy Glory form'd a Kingdom for thy self , Govern'd by Laws , Made famous by Miracles , 〈◊〉 by Mercy 's , Taught from Heaven . 〈◊〉 the 〈◊〉 of Witness , thou dwelledst among them . Thy Servant David , in most Solemn 〈◊〉 , sang Thy Praises . Thy Glory appeared in Solomon's Temple , But more in his Wisdom ; And the Prosperity of thy People . Thy Prophers , in their order , ministred to us . The concealed Beauty of thy Ceremonies , Is wholly mine . To me they exhibit in the best of Hieroglyphicks , JESUS CHRIST . The Glory of their Ministery Service , and Expectation , For two thousand Years , is my Enjoyment . For my sake , and for thy Promise sake , Did thy goodness forbear , When their Sins had provoked Thee , To destroy them wholly . How did thy Goodness in the time of Distress , Watch over them for Good ! When like a Spark in the Sea , They were almost wholly Extinguished , In the Babilonish Waves . How , Lord , did'st thou Work , in that Night of Darkness ! Making thy Glory , and the Glory of Love , More to appear Then was 〈◊〉 Welfare turning upon the hinge , Our Hope gasping for a little Life , Our Glory brought to the pits brink . And beyond the possibility of human remedy , Endangered in the Extinction of that Nution . How then did thy Power shine ! In making Nehemiah the Kings Cupbearer ; Hester Queen ; Mordecai a Prince ; The three Children cold in the furnace ; Daniel Lord chief President of 127 Provinces . Zorobbabel and Ezra especial favorites ; And in sending thy people home , Without any Ransom , That the influence of thy promise Might surely descend ; And our Saviour arise , out of Davids Loins , Be born at Bethlehem , Crucified at Jerusalem , According to the Prophesies , That went before concerning him . Blessed Lord , I magnific thy holy Name , For his Incarnation ; For the Joy of the Angels that sang his praises ; For the Star of his Birth ; For the Wise men's Offerings that came from the East ; For the Salutation of thy handmaid Mary ; For the Ravishing Song of the blessed Virgin ; For the Rapture and Inspiration of Zacharias thy Servant ; For the Birth of John our Saviours forerunner . O Lord , Who would have believed , that such a worm as I , should have had such Treasures , In thy celestial Kingdom ! In the Land of Jury , 3000 miles from hence So great a Friend ! such a Temple ! Such a Brest plate ! Glittering with Stones of endless price ! Such Ephod ! Mytre ! Altar ! Court ! Priest ! and Sacrifices ! All to shew me my Lord and Saviour . By the Shining Light of nearer Ages , By the Universal consent of many Nations , By the Most powerful Light of thy blessed Gospel , See that remoter in the Land of Jury , More clearly to shine . The universal Good which redounded to all , Is poured upon me . The root being beautified by all its branches , The fountain enriched , and made famous by its streams ; Their Temple , Sacrifices Oracles , Scriptures , Ceremonies , Monuments of Antiquity Miracles , Transactions , Hopes , Have received credit , and magnificence ; by successes . By the Lustre , Authority and Glory , By the Conviction of Ages , By the Acknowledgment of Sages , By the Conversion of Philosophers , By the Of Flourishing Cities , Empires , 〈◊〉 , and mighty States . All which enamel the Book of God , And enrich it more for mine exaltation . The very Trees and Fruits , and Fields , and Flowers , that did service unto them , Flourished for me ! And here I live , Praising thy Name ! For the silencing of Oracles , And the flight of Idolatry ; For demolishing the Temple . When its Service ended . For permitting the Jews In severity to them , For permitting the Jews In mercy to me , To kill my Saviour . For breaking their Covenant , Casting them off , Dispersing them throughly , Punishing them with Destruction , In revenge of the Murder of Jesus Christ. Now if the Fall of them be the Riches of the World , and the Demolishing of them , the enriching of the Gentiles , how much more their fulness ? Rom. 11. 12. What shall the receiving of them be , but life from the dead ? Rom. 11. 14. Restore them , O Lord ! That as we have obtained Mercy Through their unbelief , So they by our Mercy ( and our Faith prevailing ) may obtain Mercy . The death of Jesus , that universal Benefit , Spreads from a Centre , Through all the World , And is wholly the Joy of all People . The Patience of Job was once obscure , Which is now the Publick Right Of Mankind . The Cross of Christ exceeding vile , Yet now in my Closet , my perfect Treasure . Pregnant Signes , What infinite Depths may lie concealed , In the rude appearance of the smallest Actions A world of Joys hid in a Manager , For me , for every one . His Cross , a prospect of eternal Glory , Sheweth , that All things are treasures infinitely Diffusive ; Earthly Occurrences , celestial Joys . For the Learning of the Fathers , I glorisie Thee ; More for the Labors of the holy Apostles , My crown and my joy : Their Persecutions are my Glory ; Their Doctrine my Foundations ; Their Sweat my Dew ; Their Tears my Pearl ; Their Blood my Rubies . For giving of the Holy Ghost Upon the day of Pentecost , I supremely praise Thee . O let me be filled with it ! That I may clearly see the Powers of my Soul ; That As a Temple of thy Presence , I may inherit all things ; That In the Light of my Knowledge , All Ages may abide ; And I in them , walking with thee , In the Light of Glory . What shall I render to the Lord for all his benefits toward me ? I will take the cup of Salvation , and call upon the Name of the Lord. Ps. 116. 12 , 13. With reverence I will learn The riches of our Saviour , At the time of his Ascention ; And see what a Paradise The Glory of his Resurrection Made the World. Who , when he ascended up on high , led captivity captive , and gave gifts unto men . And he gave some Apostles , some Prophets , some Evangelists , some Pastors and Teachers Eph. 4. 8. and 11. O let me see into the deeper Value of such glorious Treasures ! Nearer to our Saviour , Greater than the Angels , Images of God , Labouring to death For our sakes . Of all the benefits Which they did to all , My bosom is the recipient , I the Heir . How beautiful upon the mountains , are the feet of them that bring the glad tidings of good things . Rom. 10. O blessed be thy glorious Name , For the Conversion of this Island Wherein I live : The Day spring from on high , That visited us ; The Light of the Gospel ; The Conversion of our Kings ; The professed Subjection Of our Lords and Senators . Our Ministers , Bishops , Pastors , Churches , Sacraments , Liturgy , Sabbaths Bibles , Laws Ecclesiastical , Establishment of Tythes , Universities , Colledges , liberal Maintenance of our Saviours Clergy , Christian Schools , Cathedrals and Quires , where they sing his praises . That Pillars are erected in our Land To his Name ; That his Cross is exalted to the top of Crowns ; Seated on high ; On more than kingly Palaces ; His Temple in our Borders ; That his Gospel is owned and fully received ; His Kingdom established by Laws In our Land , Which might have been a Wilderness , Which might have been a Golgotha , Which might have been a very Tophet , A blind corner of brutish Americans ; And I a torn desolate confessor , Or far worse , A Negroe like them , In the horrid Island . For all this I glorify thy Name ; Humbly confessing , and acknowledging With Joy , Thy Mercy in this to have been greater Towards us , Than in delivering Israel from the Egyptian Bondage : Earnestly beseeching thee , to forgive the Ingratitude and Stupidity of thy People . Open their Eyes ; Cause every one to see , That he is the Heir and Possessor Of all thy Joys . In their Peace and Prosperity , Let me thy Servant inherit Peace : And in thy Light , let me see Light. Make them more my Treasures , By making Them better , By making Me wiser , Increasing both our love . What hast thou done for me thy Servant ? In giving me The Beauty of the World , In giving me The Land in which I live , In giving me The Records of all Ages , In giving me Thy self in all for evermore . Being done for thousands , for all , O Lord , It is more my Joy. I bless thy Name for the Perfection of thy Goodness , so wholly communicable to many Thousands , So endlesly communicated from all Generations , Coasts , and Regions , to every Soul. By enriching whom , thou magnifiest me ; Because they are My Friends , Because they are My Temples , Because they are My Treasures ; And I am theirs , Delighted by my love in all their happiness . Tho War should arise , in this will I be confident . One thing have I desired of the Lord , that will I seek after , that I may dwell in the house of the Lord all the days of my life , to behold the beauty of the Lord , and to enquire in his Temple . Ps. 27. 3 , 4. He hath chained Ages & Kingdoms together . Nor can they without us , Nor we without them , Be made perfect . Heb. 11. 40. The Lord is King throughout all Genrations , Magnifying his eternal Wisdom In making every true Christian possessor Of his Joys : The multitude of Possessors enrichers of Enjoyment : Every one the end of all his Ways . Me ! even me ! Hath thy Glory exalted in all these things : I am possessor , and they my treasures , I am delighted abundantly , by being possessed , That thou , O Lord , art supreme possessor ; And , every one of thine , possessor In thy Likeness ; Pleaseth me supremely , pleaseth me wholy , Furthereth my Joys , Addeth to them , Maketh them Infinite , Yea , infinitely Infinite , The very manner of Enjoying . O Lord ! Let all the Greatness whereby thou advancest thy Servant , Make me not more proud , but more humble : More Obedient to the King , More Diligent in my Calling , More Subservient to my Spiritual Fathers , Pastors and Teachers ; More Meek to mine Inferiours , More Humble to all ; More Compassionate on the ignorant ; More Sensible of my Sins ; More Lowly to the poor , More Charitable to the needy ; More Loving to mine Enemies ; More Tender to the erroneous , Thirsting their return ; More Industrious in serving thee , In calling them , In saving all . Teach me by Wisdom to see the Excellency of all thy Doings ; And by goodness , to rejoyce in all thy mercys . To delight in the Praises which they offer unto thee , And in the Blessings which descend upon all thy Creatures . O make my life here , upon Earth , beautiful , O Lord ! that my Soul may be pleasing to thy Saints and Angels . To be well pleasing to whom , is an unspeakable delight ; because thy love is infinite to them . Thanksgivings for the Wisdom of his WORD . THE Lord looked down from heaven upon the children of men , to see if there were any that did understand and seek God. They are all gone aside , they are altogether become 〈◊〉 , there is none that doth good , no not one . Ps. 14 2 , 3. They know not , neither will they understand ; they walk on in darkness : All the foundations of the earth are out of course . Ps. 82. 〈◊〉 . O Lord , thy word testisieth What my experience seeth , That the Sons of Men Err in their hearts , From thy holy Ways . The Glory of thy Kingdom they cannot see ; The Blessedness of their Estate None will regard ; Nor behold the Brightness of Thine eternal Treasures ; Nor how near they are to Thine eternal Love. The glory of the Earth , is Stainedby Sin Oppressed with Tares , Spoiled with Briars and cursed Thorns . But more with the corruptions . Blindness , of sinful Men. Errors , of sinful Men. False Opinions , of sinful Men. Wherein according to the course of this World , according to the Prince of the Power of the Air , the Spirit that now worketh in the Children of Disobedience , They all walk In the Lusts of the Flesh , In the vanity of the Mind , Having the Understanding darkned , Being alienated from the life of God , Through the ignorance that is in them . Eph. 4. 17. 18. With one consent they wander up and down , To polluted streams , And will not refresh their Soul , With living Waters . The riches of thy bounty , Which with infinite liberality , Thou freely givest , They disregard . By that means turning the world into a 〈◊〉 Wilderness , Of Owls and Dragons , That thirst after happiness , They know not what ; Seek it they know not where , Find it no where . They seek it in Gold , not in Thee ; In Silver , In Apparel , In Feasts , In Houses . In any thing Little , Rare , False , Counterseit , Scarce , Unknown ; But in the high Estate , to which already they are by thee exalted , they find no pleasure . The freedom of thy Love hideth it from their Eyes . The Truth and Commonness of thy Glorious Works , They cannot see . The daily Continuance and presence of thy Riches maketh them despised . The Greatness of thy Wealth not understood Thou preventest us , With the pure Blessings of thy Goodness , Their Endlesness , Excellency , Abundance , Service , Variety , 〈◊〉 . Compasseth us about : Yet Blmdeth our Eyes . They Grope in Darkness ; Wander in the valley of the shadow of Death ; Are estranged from thy Treasures ; Err from Thee ; Hope for any End of their vain Endeavours ; Never attain any Rest in their feigned Riches ; Escape imaginary Wants , But still increase Conceited Poverties . O Lord they have drown'd not only themselves , but the world also , In Destruction and Perdition . Covered it with Snares , With Chains of Darkness , Woes and Miseries , By their false Opinions ; False Opinions concerning Happiness , Till thy Word came and shined among us ; That plainly sheweth The Glory of the Father , Bringing us back To the true Treasures ; Causeth us to see That we are already exalted , And that it is not by seeking what we want , But by enjoying what we have , That we are truly Blessed . Thy Word alone Extricateth our Souls from all their Snares . Our Wants are none , Thou hast wrought all things already for us . Were a Sun that shineth Now to be created ; Millions of Gold would be thought Too little . His Beams more Necessary , Than the approach of Angels , Are now Despised , Being , by reason of their presence , not understood . They animate our Blood , Beautifie the World , Give light to the Day , Warmth and Spirits . Without them no Morning Flowers , Waters , Springs could be , But all the World a Cave of Datkness , Death and Misery . Which an Angels presence cannot mend . Thy Laws , thy Works , thy Ways , Thy Revelation from Heaven , The Excellencies of our Soul , The Endowment of our Body , Thy Tender Love , Thy Truth and Faithfulness , These are the Riches Thou hast prepared for the Poor . For Creatures cut out of Dust and nothing , To these thy Word reduced us again . That shining Light Infinitely more precious and Heavenly than the SUN , That Holy Fountain Of Living Waters Refresheth the Soul Even of thy Holy Angels . It self is a Treasure worth innumerable Millions of Gold and Silver . A Book which thou hast sent To me from Heaven , To Detect the vanities of this wicked World , To Guide my feet into the way of peace , To Shew me the Treasures of eternal Happiness . To Elevate my thoughts , Purifie my heart , Enlighten my eyes , Refine my Soul , Direct my Desires , Quicken my Affections , Set my Mind in frame , Restore me to thine Image , Call me again to Communion with Thee , In all thy Goods and Treasures : O Lord thou hast magnified thy Word above all thy Name . It sheweth me the Greatest and Highest Things . Bringeth my Soul cut of Prison , Leadeth me in the Paths of Blessedness and Glory , Teacheth me to ponder upon the Works of thy Hands , And to Meditate / upon thy Laws Day and Night To speak of the might of thy terrible Acts , To talk of thy Doings . O my God every Day will I bless Thee and I will praise thy Name for ever and ever , Ps. 141. 2. All thy Works shall praise thee , O Lord , and thy Saints shall Bless the , Ps. 145. 10. I will sing of Judgment and Mercy , to thee , O Lord , will I sing , And talk of all thy wondrous Works , Ps. 145. 2. The Sons of Men hast thou given Me , The Heavens and the Earth and all that is therein . Thy manifold Wonders , Ancient Miracles , Laws , Promises , H. Oracles , and Blessed Revelations , In thine Image to be enjoyed , Thy self , and All Things . The best of Treasures , In the best of manners . I Acknowledg thy Gift , Thy Heavenly Gift . And I adore the Wisdom and Glory of the Way whereby thou givest me the H. Bible , To deliver me from the darkness of the disordered VVorld , I needed O Lord a Book from Heaven , I longed to receive it , And panted after it with my Expectation , Which above my Hopes , Was already sent , Before I was born . A Book inclosing the best of Tidings , the wisest Counsels , the newest Revelations , Heavenly Discoveries , the profoundest Depths , the highest Wonders , the rarest Miracles , the most glorious Examples , the treasures of Wisdom , the richest Promises , the joys of God , Divine Affections , the greatest Encouragements , Halclujahs , Raptures ; Shewing us , How Man is Magnified , In Covenant with God , Lord of his Works , His Son and Friend , Ministred to by Angels , Admired by Cherubims , Made for Heaven , Called into the Glory of Almighty God , Ordained for his Throne , Redeemed by his Son , Shal rise from the Dead , Be made Immortal , Overcome the World , Be more than a Conqueror , Inherit all things . O Jerusalem , Jerusalem ! Hadst thou known at least in this thy Day , the things that concern thy Peace ! But now they are hidden from thine Eyes . Had you seen , Oh! ye Sons of Men , the High Estate of your ample Glory ; how would you have been ravished ? Ye that are Crowned with Loving Kindness , and Tender Mercies . Beloved of God more than Himself . ( Doth he not love his Son as Himself ? ) Tendered as his Eye , Exalted above Angels , In all things magnified by his Eternal Love , as much as wisdom , Goodness , Power infinite could atcheive , By all his Counsels , Laws and Works exalted As in the Death of Jesus Christ. O my God I give thee Praise , For giving me the Bible in such a manner . In no doubtful narrow private Way Hast thou sent it to me , But in a way Sublime , Most High , Rich , Heavenly , In a way most Large , Profound , Glorious , Solemn , Wonderful . In all Ages hast thou been preparing it By all kind of Miracles Sealed it , By the Ministry of Patriarchs and Prophets Crowning it , By Apostles Publishing it , By Tongues Adorning it , By Prophecie fulfilled , and yet to be fulfilled ( an Evidence greater than all that can else be imagined ) Confirming it , By Successes exalting it , By the humble Submission , Distance , Acknowledgment , Reverence Of Kingdoms , Fathers , Sages , crowned Emperours in the Lands and Ages , Making it Eminent : By the Materials in it supremely Enriching it , O my God Hadst thou sent it to me by the Ministry of Angels it had not been capable of the Glory that now is in it . Nor had the manner of thy giving it Been so Celestial , Divine and clear . Hadst thou sent it to me alone , It had been infinitely less , Less Obliging , Less Effectual . Had all the Counsel of the H. Cherubims Conspired together , To have written a Book , Had they taken Pens from the wings of Seraphims , Had they drawn the Characters in Gold and Pearl , Nor For Beauty more excellent , Nor For manner more Gorgeous , Nor For Materials more Rich , Nor For any thing more Heavenly , Divine , Blessed , Could they have sent it to us . To me O Lord , to me it cometh ! Mine hast thou made , that Glorious Treasure : An infinitie of Worth , A World of Delight is included in it : An alsufficient Ocean swims in its Womb , For all Occasions ; An endless Mine of Profitable Variety , Times Elixar . The Quintessence of Ages , Wisdoms Treasury , The Magazine of History , The Incense , Light and Leaven Of this Earthly World. A Collection of Experiences , Fraught with Counsels , Embassies of Angels , Judgments , Mercies , Commandments , Denunciations , Threatnings , Promises , Affections , Mirrours , For all Estates , Prosperity , Adversity , Sickness , Health , Life , Death , Liberty , Bondage , Peace , War , Riches , Poverty , Subjection Dominion Captivity , Victorie , Virginity , Marriage , Youth , Old Age , Priesthood , Laity , City , Country , Innocency , Misery , Grace , Glory , Affording Presidents , for all these upon all occasions . Advice Encouragement , Blessing . Caution , Blessing . O my God what endless Streams of Living Waters flow down from so little and small a Fountain , To revive the Barrenness , Of this Languishing World ! Here I behold the fate of Kingdoms : Their Destinies , Sores , Remedies and Cures Consolations for the Poor and Broken hearted Instructions for Families , Documents for the World , Terrors to the Evil , Encouragements and Delights for the Good and Blessed , The Creation of Heaven and Earth , Adam's Paradise , The Fall of Man , The Drowning of the World , The Genealogie of Nations , The confusion of Lahguages , The computation of Ages , Abraham made the Friend of God , And Blessing to Mankind , Joseph's Chastity , and Charity , Moses's Miracles , The Ceremonial Law , That curious Gospel In ancient Hieroglyphicks , Israel's Victories , Settlement , Judges , Samuel's Government , David's Melody , Solomon's Temple , Proverbs , Wisdom , Riches , Peace and Kingdom ; All abundantly flowing to my Bosom . Elijab's Zeal , Manasseb's Penitence , Zedekiab's ! Bondage , Israels Dispersion , 〈◊〉 Captivity , God's Long suffering , Merciful Restitution , Our Saviours Birth , It s glorious Circumstances . His Life , Tranfiguration , Passion , Parables , Resurrection , Ascention into Heaven . Our Kingdom and Priesthood Purchased by him , Made conformable to his Example , The Epistles of the Apostles , Those Letters of Love and Eternal Wisdom , The appearance of Glory and Heaven opened in the Revelation , All these hath my God given me with ten thousand times greater Profit and Advantage than if he had given them to me alone . Multitudes of Publishers , Nations of Admirers , Ages of Adorers , Increase my Joys . Had they come to me in a Hidden , Private , Narrow , VVay I might sear some Dream , Or worse Illusion . The Amplitude of God in all his Magnisicence had been too much straitened . Concealed , Taken away , To me denied , Indeed abolished . But now I see him in all Kingdoms Glorifying his Name , shewing his Goodness to ma ny Thousands , Making Me , Making Every one beside The Heir of it all , I know him to be God , By the greatness of his Love , The universality of his Care , The bright / continuance of his Eternal Wisdom , And see his Oracles exalted on the Desks In many Temples , Countenanced by Kings , Ratified by Parliaments , Joyfully Sounded from many thousand Pulpits , Had an Angel brought me this Glorious Book , Being not prepared the other way , O how poor desolate and miserable The World had been ! No Revelations in other Ages , No Miracles , No Ministry of Patriarchs , Prophets and Apostles , No Acclamations of joyful People , No Delights of God in other Kingdoms , Yea , no Companions should I have then enjoyed but in a Wilderness of Infidels , surrounded with Rebels , through all Persecutions , in a Night of Darkness , Dearth of Holiness , World of Vices , Reproaches , Enemies , must I have Entered into Glory . Blessed therefore be the Lord my God For the fulness of his Love. I rejoyce in the manner of thy Revelation . It shews the Depth and Infinity of thy Nature , The coming of Cherubims had been but a Toy , A Feather in comparison ; By the Ministry of thousands Hath it been Confirmed in all Kingdoms Enlarged , Crowned , Rooted , Beautified . And for these Causes by thy Servant Peter is so preferred , For we have not followed cunningly devised Fables , when we made known unto you the Coming and Power of our Lord Jesus Christ , but were Eye Witnesses of his Majesty . For he received from God the Father Honour and Glory , when there came such a voice to him from the Excellent GLORY . This is my beloved Son in whom I am well pleased . And this voice which came from Heaven we heard when we were with him in the Holy Mount. We have also a more sure Word of Prophesie , whereunto ye do well that ye take heed as unto a Light which shineth in a dark place , until the Day dawn , and the Day star arise in your hearts , 2 Pet. 1. 16 , &c. A more sure Word of Prophesie , Written in the Volume of the Book , Preferred above the voice that came from the Excellent Glory , at the Transfiguration of Christ upon Mount Tabor . For these Causes doth our Saviour prefer Moses and the Prophets above the Testimony of our rising from the Dead . Yea , ( which is Wonderful ) above the Power of his own Words . And when the H. Ghost was given , and spake in the Apostles : Notwithstanding all the Miracles he gave them to atcheive . He submitted to the Tryals of the H. Scriptures , Teach me O Lord to Magnify with Joy , What thou hast magnified . Open thou mine Eyes that I may see the great things In that Map of Heaven . Let it be a Clew , A Gale of Air , A Golden Chain , Coming from thy Throne , Raising me to Glory . By them am I taught how here upon Earth to walk with God ; which is the Great Mystery , the Master point of skill in thine Eternal Kingdom . Appendix to the former Thanksgiving . ANd now O Lord , How infinite indeed is every Sin ! How infinite thy Love ! How high the Glory and Blessedness of Heaven ? How dreadful the Fall of every Sinner ! How bottomless and infinite , The Abyss of Misery ; How endless and unsearchable , The Sphere of Mercy ! O my God , since thou hast made me to be thy Friend , Having made me thy Son in capacity , That I might make my self so in Act , By rightly using the power which thou givest me , Without which it is impossible but that thou shouldest be displeased with thy Work ; Since the only Duty thou enjoynest me , Is to live in thy Image ; And to be like thee , To all thy Creatures , To delight in thy Goodness , And to enjoy thee in all thy Works : Since thou leavest me to my self , only for my Happiness and perfect Glory , And art willing to save me , In the best of all possible manners : And nothing less than the best , Can agree with thy Nature : I acknowledge that if fail in so fair a Covenant , and refuse to please thee in such a Duty : The natural result of it , is That I should be tormented for ever . I be seech thee to forgive me what is past ; according to the infinite greatness of thy tender Mercies , To remember that I am a sinner , prone to evil : And to give me thy Grace , With all holy care , watchfulness and Diligence , To do that glorious work ( without intermission ) Whereby Thy happiness is enjoyed , Thy Spirit delighted , My Soul saved , Crowned in thy Kingdom , Advanced in thy Bosom . Thanksgivings for God's Attributes . Sing unto the Lord a new Song , and his praise from the ends of the Earth ; ye that go down into the Sea , and all that is therein : Ye I sles and the inhabitants of the Earth . Let the Wilderness and the Cities lift up their voice , the Villages that Kedar doth inhabit : Let the inhabitants of the Rock sing ; let them shout from the top of the Mountain : Let them give Glory to the Lord , and declare his praise in the islands , Isd , 42. 10 , 11 12. Forhe hath made my Soul In the Image of himself , An understanding eye , That like an open day , Shall at once be present in all places . Though because he is invisible , By bodily eyes he cannot be seen , Yet hath he manifested himself , His Essence , Wisdom , Goodness , Power , In all places of his Dominion , To the Understanding , In the Fabrick of my Body , Nature of my Soul , Glory of the World , Blessedness of his Laws , soveraign Providence , Miracles and Wonders . O Lord I am satisfied with the fruit of thy Lips , with the works of thy Hands . And now I ascend to thine Eternal Glory , To see the Treasure of thy Divine Essence , Which thou hast hidden for us . Since the beginning of the World men have not heard , nor perceived by the Ear ; neithe hath the Eye seen , O God besides , thee , what he hath prepared for him that waiteth for him . The Fountain it self is sweeter than the Streams . O Lord my God thou art very great , thou art cloathed with Majesty , Who coverest thy self with Light as with a Garment , who stretchest out the Heavens like a Curtain , Ps. 104 1 , 2. That Greatness , Majesty , Light and Glory hast thou made to be the enjoyment of every Soul. Thy Soveraignity and Dominion is the glory of my Soul : Thou hast made them 〈◊〉 by pleasing me perfectly , and advancing me 〈◊〉 them . O the beauty of thine infinite Kingdom ! It is impossible thou shouldst ever be without the eternity of infinite Wisdom . The fathomless Treasury of unlimited Goodness , shineth here more than the Sun in the very Heavens , The Zenith and Nadir , and the Poles of Power in all their Altitudes . That infinite Wisdom , Goodness , Power are wholly mine , in all their activities , atchievements , Glories . Made so by the infinite workings of infinite Wisdom , Goodness and Power . In every Soul supreme in thy Kingdom , Crowning mine . O my God who could have made every Soul among innumerable millions , The end of all things ! Every one King of all thy Kingdom ! Can every one be higher than all the rest : One mans exaltation here upon Earth is the depression of another : But in thy Kingdom every ones advancement the exaltation of all . Every one highest . Yea more than this , Infinitely more than we can ask or think . More than Supreme ! More than 〈◊〉 More than Sole ! More than the end of all things , hast thou made every Person living in thy Kingdom . My Soul is ravished , with the elevation of thy Joys ! Sing , O ye Heavens , for the Lord hath done 〈◊〉 ; shout ye lower parts of the Earth ; break 〈◊〉 into Singing O Mountains , O Forest , and every Tree therein , Isa. 44. 23. For the Lord is wonderful in the midst of his Saints . It is strength to my Navil , and marrow to my Bones , to consider the perfection of thy Doings . H. H. H. Lord God of Hosts ! Heaven and Earth are full of the majesty of thy Glory . All the supremest and grearest Heights are easy to thee ; easy tobe seen through , easy ' to bee understood . Impossibles , Impossibles , overcome and attained , transport and amaze us , with delight and wonder . Every one supreme ! Every one solel every one Soveraign ! If that be impossible , what is it , O Lord , to be more than so . All the beauty of Holiness in thy Kingdom , is the Sphear of my delight and pleasure for ever . To see thee magnified by all thine Hosts , who art the Fountain and Author of all their Glory ; is my perfect melody , joy and glory . Thou hast made them mine , by making them to please me , to please me voluntarily and freely in their actions , by praising thee . Thine infinity , thine eternity , the exquisite perfection of thine Omnipresence , are all mine in all their operations . Because thou lovest me , thou givest me thy self ; Thine eternity by creating me ; for had that not been , I that was nothing , should have had no beginning ; Thine Omnipresence in upholding me : For without thee , I should return into nothing ; Thine infinity by enlarging me : enabling me to consider the infinite spaces beyond the Heavens ; where thy Divine Majesty more especially dwells . But in giving me to see the Original of my being , to understand my foundation , and discern that by which I am enlarged , Thou hast given me thine Eternity , Infinity and Omnipresence in another manner ; As the object of mine eye , Themes of my Praise , Causes of my Joy , Subjects of Complacency , Grounds Yea Crowns of Glory . Being infinitely present in every place , thou makest me perceptive , and I see thy Giory Being infinitely present in every place , thou art exquisitely so , and wholly there . O Lord , I admire the perfection of thy Presence , the incomprehensible excellency of thine Omnipresence , wholly every where . I admire the effects , and Glory of its attainments : For by it alone art thou infinitely communicative . Thy Wisdom it is , thy Goodness it is , and and thine Almighty Power : it is one , O Lord , with all thine Attributes ! Thine infinity resideth in every Centre , therefore in my Soul ; which were it not there , I could not behold . Thine eternity and infinity are both the same , both are present in every moment ; therefore in me ; All the conceivable parts both of thine Infinity and Eternity , being equally near to mine Understanding ; Together with the infinite spaces beyond the Heavens , because thine Omnipresence is wholly every where . O the incredible things it attaineth ! Thou Light of Jerusalem ! As thou makest the Hemisphere to be wholly in its image , wholly present in every point , By the rays of light that from all parts of the Heaven close in one , every where in one , as if no where besides , By which thou makest the World communicable to millions of Eyes , Such is the Glory of thy exquisite Presence , that it is at once wholly in millions of persons . Wholly in them all , like the Sun in a Mirrour , in a thousand thousand Mirrours , that maketh by its Beams the Heavens also to be present there , And me , like a Mirrour , the entire 〈◊〉 of all thy Glories Most really , O Lord are they all within me , because thou art really dwelling there . Even thou my SUN , who with all thy Kingdom are dwelling there . Thou in me , and they in thee , for evermore . How infinitely high ! how glorious ! how blessed ! how divine hast thoumade me ! God is Love. O teach me the dignity , the depth , the mistery , the infinite excellency of that operation . So wholly lovely is thine eternal Nature , it is imposiible to perceive , and not to love it . In making me to love and desire to be pleased , Thy Wisdom and Power are wholly Wonderful . How we see or feel thy presence we cannot tell : but how by it we shall inherit all things is easy to understand . But O the wonder of Delight and Glory ! 'T is I , O Lord , was an object of thy Love from everlasting . Thou intimately knewest me , and wast acquainted with me from all eternity . Thy Bosom is the Temple , thy Love the Glory , thy Knowledge , the best Light ; wherein I can see and enjoy my self . In my self I am finite , but the infinity of thy Glory maketh every thing infinite upon which thou lookest . From everlasting to everlasting thou art God. Thou art our dwelling place in all Generations . And all this hast thou done , O Lord , for every Soul , for every Angel. That they might all like thee , be meet for my love , and delightful to me . Thou O , my God , art so great and infinite a mystery , that Eternity alone , is a sufficient light wherein to see thee . What , Lord , could I require of thee , more than this , to give me thy self ! Thou givest thy self , by employing all thy wisdom , all thy Goodness , all thy Power , in producing the best of all possible Delights , for the satisfaction , and exaltation of every Soul ; And in giving thy self in the best of manners ; Without which thy love had not been infinite , nor yet thy self , nor I supreme , nor thou been given . Thou givest thy self by living the best of all possible lives : Which is by doing the best of all possible things . Without which the perfection of pleasure would never be attained . From all Eternity thou didst ever live the best of lives , without end or beginning . Nor didst thou approach to it , nor canst thou remove from it . In all operations therefore at once , art thou ever infinite . To whom nothing can be added , out of whom nothing can be taken ; from everlasting to everlasting , including all things . In whom we live , and move , and have our Being . By whom we see from everlasting to everlasting , in power here , actually in Heaven ; Because all thine Eternity after a manner incomprehensible , dwelleth within . Thine Almighty power employes it self in causing me to see thine infinite Eternity . Beyond that no possibility of exaltation can be conceived : So one would think ! But infinite Infinity hath no limitation . Thine infinite Eternity shall I wholly enjoy , Being infinitely , more exalted , As the object of my delight , but more as the enlargement of all my Glory , more as the eye that delighteth in me : More it is thine , than mine O Lord. Yea more , In Men and Angels . The fruition of thy self being infinite in me , but multiplyed infinitely in all thy Creatures . In all thy Saints , in all thy Sons , shall I see thine Eternity wholly enjoyed , thine omnipresence wholly in every Bosom . To these , O Lord , thy love is infinite : imparient of delay . It could never endure to be distant from them , not a moment could stand between thee and them ; so raging is the thirst of thine Eternal Love. Immediately present from everlasting with them , yea , to those , O Lord , that are yet unborn , In thee for ever , as Ages in Eternity , in thee for ever all Kingdoms were , in thee they are for evermore . O thou who art a comsuming fire ! Whose love is compared to everlasting Burnings ; the delight which thou takest in our happiness was always satisfied ; The last of thy ends , from everlasting attained ; the first of thy thoughts immediately present , with all Eternity . What infinite Mystcries are these , O Lord ! The vehemence of thy love is the almightiness of thy power : The delight which thou takest in communicating thy self is thine in finite goodness ; Love is thy blessedness . The nature of these as well as of Eternity , shews that once all things are with thee . Before they arise thou art present ; For all live under thee , in whom there is no variableness , nor shadow of changing . O the wonderful excellency of thine eternal Nature ! It is as a Sphere , O Lord , into which we were born , ; whose Centre is everywhere , circumference no where . O the burning of thine Eternal Zeal ! the sounding of thy Bowels ! From the utmost bounds of the everlasting Hills thou surroundest us and fillest us on every side . Who then can forbear to be ravished with love , to see thee so infinite in goodness ! And they , O my God , being , so delicious , 〈◊〉 an I chuse but love them as my self ! My Jewels , my Treasures , my second selves , my shining Lights , my Crowns , my Temples , my Lovers , my Friends ! Thy Sons , O Lord , thine Images ! Thy Bride , beautified each one with thy Glory ! But to see their persons being infinite Joy , What is it , O Lord , to be a Peer among them ; embraced samiliarily , freely honoured , feasted at their Table , magnified by their love ! All this enflaming my love to thee , making me to love thee ten thousand times more than I can possibly love my self : Who art infinitely near , wholly to be embraced . How much glory will it be to me , to see thee , who infinitely lovest them , infinitely 〈◊〉 with all their glory , From everlasting enjoying all thy satisfaction , continuing to everlasting in all thy 〈◊〉 ? Thou lovest them each more than themselves ; and art more than themselves delighted with their Glory . Shall I not then love thee more than my self ? As much as my self because thou hast given me my self ; Infinitely more for giving me all things : The benefits I receive being the fuel of my love ? And what is the event or success of doing it ? Even as Farthers are exalted in their Childrens Honour , Friends delighted in the Prosperity of their Friends , and Brides more pleased in their Husbands persons : As Mothers are more tender in feeling the Calamities or Joys of their Children , By vertue of the love which they bear unto them : So shall I be delighted in all thy Glory , And be so much pleased , as if thou went only glorified for my sake . And all thy Sons that glorify thee , shall be my Treasures . O give me grace here upon Earth to glorify thee ! To be tender of thine Honour , and to delight in thy Praises . Since at all this expence thou magnifiest thy Friend , and makest me so : O let me not debaso my self as low as Hell : by stooping down to Earthly principles ; but live like thee an understanding life ; and faithfully accomplish the work of Love. O let the perfection of 〈◊〉 Essence always ravish me . Who could'st never need , because never be without all thy Joys . Let thy loving kindness continually be before mine eyes . With joy let me suffer the reproaches of thine enemies in defence of thy Glory . Let it be delicious to me to die in thy service , My Joy that thou Reignest blessed in Heaven . No life pleases me but the similitude of God. No Riches but thine , O Lord. ( All are thine rightly understood . ) Let nothing satisfy me but all Eternity , And all within it . Since men upon earth live in darkness ; and are infinitely beneath thy glorious ways , Let me never be subject to their vain opinions , but ever mindful of thee my God. To walk in thy ways is to contemplate their Glory , to imitate their Goodness , to be sensible of their Excellency . A Thanksgiving and Prayer for the NATION . REmember me , O Lord , with the favour that thou bearest to thy people ; O visit me with thy Salvation . That I may see the good of thy chosen , that I may rejoyce in the gladness of thy Nation , that I may glory with thine Inheritance . O Lord my God , thou hast compassed me with Mercies on every side . The Fields and Valleys , Being truly seen , are inestimable treasures ; The beauty of the Skies , a magnificent joy ; To him that was nothing , Created but yesterday , Taken from the Dust , To Day , Half an hour since , This very moment . Rivers , Springs , Trees , Meadows , Even dry Land it self , Clouds , Air , Light and Rain , The Sun and Stars , Are wonderful works , Filling me with cheerfulness , Made to serve us . I praise the , O Lord , for the delights of Eden . Such are these ! Among which , were I alone like Adam ; Being wise I could not be 〈◊〉 . But thou hast compassed me With innumerable Treasures , Pleasant for variety , Of infinite value , Surmounting the created World 10000. fold . The World is a Case , Containing Jewels , A silent Stage , A Theatre for Actions , Made for innumerable ends . In all which thy fatherly wisdom hath shewn it self . But , O my God , empty Cases , Cabinets spoiled are dum shews . The Jewels , O Lord , and Scenes and Actions ; These are the Treasures which most we prize , The delights we esteem , The Crown of Pleasure , For the sake of which Cabinets were made , Theatres erected , Cases valued . O Lord spare thy people ; Spare thy people , O my God! Those Jewels in thy Cabinet , those Persons on thy Stage , that fill the World with wonderful Actions . Make me a Moses , to thee & them . Nehemiah , to thee & them . Ezra , David to thee & them . Did mine interest speak , Could my heart understand it , Did I see the value of all my joys , Rivers of Tears running down mine eyes day and night , would not suffice for the slain of my People . O be not wrath very sore ! Let mine interest enflame me , But thy goodness more . Let Wisdom speak that respecteth me ; But Love cry out with groans unutterable ; For thy Mercy and Long suffering , Unto this my people . O Lord mine will be the loss , I the sufferer ; My Bowels torn by those Wars , My Bosom the Stage of those Calamities . What ever love therefore thou bearest to thy Servant , whom thou hast made a little lower than the Angels , And Crowned with Glory and Honour ; For thy Servants sake , be thou gracious to thy people . Visit me with the savour which thou bearest unto them : Shew it , O Lord , in their preservation . We have sinned with our Fathers , we have committed iniquity , we have done wickedly . We understood not thy wonders , Nor remembered the multitude of thy tender Mercies : But provoked our God continually , Both at Land and Sea. Nevertheless he saved us for his own Name sake , that he might make his mighty power to be known . That we might see the Glory of his loving kindness ; And that the goodness of God might lead us to repentance . But we have been all day long a stiff necked and rebellious people . When thy hand is lifted up they will not see : In the Land of uprightness we deal unjustly , and will not behold the Majesty of the Lord. We are infinitely seared , Waxed fat and unsensible . And what shall we do in the end of it The Ox knoweth his Owner , and the Ass his Masters Crib , but Israel is a brutish People that will not consider . My God hath nourished and brought up Children that have rebelled against him . Ah! Sinful Nation : a people laden with In iquity , a seed of evil doers , Children that are corrupters . They have forsaken the Lord , they have provoked the Holy One of Israel to anger , they are gone away backward . Why should ye be stricken any more ! Ye will revolt more and more . O my God! ( I see it plainly ) Neither Mercies will melt us , Nor Judgment afright us : Nothing soften , nothing astonish us , Nothing cause us to turn unto thee . Thy Mercies we value not : Under thy judgments are grown insensate . Nothing less than the infinite multitude of thy tender mercies , are able to bear with us any longer . O my Bowels are yet lockt up ! Cannot ye be sensible of their Incorrigibleness ? Do what thou wilt in Judgment or Mercy , We are Desperately bent to grow worse in Wickedness ! O Lord , I confess the worst that can be spoken of us . The worst that can be done have we atchieved . Thy long suffering , O God , I importunately crave , unto this people : Of absolute Grace . O thou in whose hands are the hearts of Kings , to turn them as the Rivers of Water , Rule the heart of thy chosen Servant , our Royal Sovereign , incline his Will to walk in thy way , and make him thankful for evermore . That in his prosperity we may walk in peace , Convert him wholly unto thee , O Lord ! Raise up Zerubbabels and Joshuahs , Magistrates and Priests , Careful Parents , Of tender Bowels and contrite hearts : That may endeavour the reformation of my peculiar people . Leave a remnant always among us : And for our Childrens sake that shall be born , Throughout all Generations . That these future Off-springs , Of peculiar Treasures , Whom thou infinitely esteemest , May augment thy Kingdom . O Lord if thou spare my life , And give it me for a prey wherever I go ; Yet I shall be the sufferer in my peoples ruin . Shall Nettles grow up in our pleasant Palaces , Brambles in our Treasuries , Owls and 〈◊〉 dwell in our Temples , Briars and Thorns in the rubbish of our Stones ! O my Lord , let me rather be blotted out of the Book of the living , than be so bereaved , Robbed of my Children , Spoiled of my Glory . Let them not lay waste the heritage of the Lord : Nor break down our Temples with Axes and Hammers . Tread not underfoot thy mighty men , In the midst of me , Crush not my young men . Carry not my Virgins away Captive O Lord. They respect not the persons of Priests or Elders . Let not the breath of our Nostrils be taken in their pits ; Nor our Princes suffer the reproach of Servants . Nor our Fathers be abused ; nor our Bodies lie as Dung upon the Ground ; nor our Wives be ravished ; nor our Children slain in the top of every Street . What are all the Temples in the Land , Though they should remain ; What the Cities Walls and Towers , But silent Monuments of greater Woe . If no man is inhabitant , Or dwelling in them ? Nests of Snakes , Owls and Dragons , But no habitations of Joy and Melody , A Salvage Indian among Rocks and Mountains , Would be as happy as I in those possessions . In the days of her affliction , all the pleasant things that my people had of old , would come into mind ; Increase my Melancholy , And shew me the filth of her skirts in those . What would their Scarlets , Ermines , Purple , Gold and Pearl profit me in the day when they lie about me like idle ruins ! Though all that is in the Land were left , My people gone , The Joy and Life , The Marrow , Glory and Crown , The Lustre , Beauty and Delight , Of all my delectable things is spoiled ! Forgive , O Lord , the ingrateful temper of my sinful people . Heal O God the reprobate sence , Wherewith we are perverted . Open our eyes , that we may see thy Treasures , Admire while we have them , Rejoyce in thy people , Those Celestial Jewels , The riches of thy bounty , which thy love hath given us , Nothing but the exceeding transcendent value Of thy wonderful Gifts , hideth from us . Thy love is lost in its own splendor , Hid in its greatness , Drowned in that Glory Of thine excellent Treasures . The reality of thy Bounty blindeth us , The freedom of thy love 〈◊〉 thy Bounty , The possession of thy Wealth maketh us poor . But reprobate is the blindness whereby we contemn the Gifts of God because they are common . Shall nothing make us sensible of thy love , But the absence of it ! Nothing teach us to prize thy Mercies , But their removal from us ! O Lord the Children of my people , are thy peculiar Treasures : Make them mine , O God , even while I have them ! My lovely companions , like Eve in Eden ! So much my Treasure , that all other wealth is without them , But Dross and Poverty . Do they not adorn and beautifie the World ; And gratify my Soul which hateth solitude ! Thou , Lord , hast made thy Servant a sociable Creature ; for which I praise thy name . A lover of company ; a delighter in equals ; Replenish the inclination , which thy self hath implanted . And give me Eyes To see the beauty of that life and comfort , Wherewith those by their actions Inspire the Nations . Their Markets , Tillage , Courts of Judicature , Marriages , Feasts and Assemblies Navies , Armies , Priests and Sabbaths , Trades and Business , the voice of the Bride-groom , Musical Instruments , the light of Candles , and the grinding of Mills , Are comfortable , O Lord , let them not cease . The Riches of the Land , are all the materials of my Felicity , in their hands . They are my Factors , Substitutes and Stewards ; Second selves , who by Trade and Business , animate my Wealth , Which else would be dead and rust in my hands : But when I consider O Lord , how they come into thy Temples , fill thy Courts , and sing thy Praises , O how wonderful they then appear ! What Stars , Enflaming Suns , Enlarging Seas Of Divine Affection , Confirming Paterns , Infusing Influences , Do I feel in them ! Who are the shining Light Of all the Land , ( to my very Soul : ) Wings and Streams , Carrying me unto thee , The Sea of Goodness , from whence they came . Their Rings and Jewels beautify us in adorning them ! Did I regard only the Fabrick of their persons ; Their Speech , Face and Understanding . To see another , So infinitely exalted above all the Creatures , A Divine Image more glorious than the World , A second self , Created besides for me to enjoy , How should this transport me , O Lord , And if one in my solitude would be such a Treasure ? What , O Lord , is the variety of their Persons , Dispositions , and Actions ? Blessed is the people that know the joyful sound , they shall walk , O Lord , in the Light of thy Countenance . In thy name shall they rejoyce all the day , and in thy righteousness they shall be exalted . For thou art the Glory of our Strength , and in thy favour our Horn shall be exalted . For the Lord is our defence , and the Holy One of Israel our King. Psal. Take me not away from thy joyful sound , Nor thy joyful sound from me , Destroy not my people , for how then shall I walk in the light of thy Countenance ? Should I not rust , O Lord , and grow dull and heavy ? Though I believe in Jesus , Being taught it by their means , Though I see him on the Cross , Adore him in the Heavens , And shall always remember my Friend in thy Throne . Need I not Spurs , Wings , Enflamers ? O my God , how often should I die , were it not for these , thy Glorious Hosts ? Yes , wo is me , how often do I die , and fail already , By intermitting the continual Fruition of thy Joys ? I was glad when they said vnto me , let us go into the House of the Lord. But my people being removed , which are The Ornaments of thy Kingdom , The Beautifiers of the Land , The Intelligence of Temples , The Tillers of the Ground , The Singers of thy praises , Like David in the Wilderness should I complain . As the Hart panteth after the Water Brooks so panteth my Soul after thee , O God. My Soul thirsteth for God , for the living God , when shall I come and appear before God! My Tears have been my Meat day and night , while they continually say unto me , Where is thy God. When I remember these things , I pour out my Soul in me , for I had gone with the Multitude , I went with them to the House of God , with the voice of Joy and Praise , with a Multitude that kept Holy Day . Why art thou cast down O my Soul , why art thou disquieted in me ; hope in God , for I shall yet praise him for the help of his Countenance . The help of thy Countenance , And the light of it , O Lord : The sweet combinations of private love Particular friendships , Carried in the Bark of our Nations welfare , Will all be laid waste in its desolation . Those amiable objects ; so full of beauty , And Heavenly commerce ; in Angels eyes ! Each of whom is An incarnate Cherubim , A Member of Jesus Christ , A penitent Transgressor . O what wonders do mine eyes behold ! There is more joy in Heaven for the conversion of one Sinner , than for ninety nine just persons that need no repentance . For every Prodigal returning unto thee , There is another Jubilee and Feast in Heaven . For this cause therefore return thou on high , and come and Save us ! My Goodness extendeth not to thee , but to the Saints and to the excellent in the earth in whom is all my delight . Bereave me not , O Lord , of these delights , These Kings Daughters , Holy Sons , Saints and Angels , Angels in the Churches . The Angels of the Churches do thou also preserve . Let me see their Order , Ministry and Service . Resist Satan at their right hand . Set a fair Miter on their head . Cleath them with Garments ; and let thine Angels stand by . O let them walk in thy ways , and keep thy charge , then shall they judge thy House and keep thy Courts , and have Places given them to walk among those that stand by . Let me see , O Lord , the grand mystery of thy spiritual Building , The Union of Souls in the Government of Nations , the perfect closure of those living Stones ; constituting a Temple , one Temple entire unto thee ; The two Pillars of the Earth strengthening each other ; Religion rooting Justice within , Justice fencing Religion without , And both making an Arch of Government immovable . These two Pillars as steady as they are , will except ( they have an upholder ) cleave and bend . And the whole frame sink with them . Therefore , O Lord , do thou support him that beareth them up . Thy Spirit hath compared our Princes to a nail driven into a wall , whereon are hanged all both the Vessels of service , and instruments of Musick , Firm may this nail abide , and never stir , For if it should , all our Cups would batter with the fall , the musick of our Quire be marr'd . Both Church and Country put into danger . Let me see the the combination of our Christian state , The Glory , and Beauty , and Sweetness of it . Pardon mine Eyes that I see no better . Make our Sons and Daughters like Corner Stones , polished after the similitude of a Palace , A celestial Blessing to heavenly eyes . Thy people walking in the Land of the living , in the light of prosperity , Truth and. Glory , Beholding the beauty of Gods works , and rejoycing in the happiness of each other , understanding the excellency of their Souls and Bodies , flourishing in Villages , joyful Cities , magnificent Temples , pleasant Streets , Gates of strength , praising God in righteousness of life ; These are my joys , A sight worthy of the Holy Angels . Make me not void of such , O Lord , by our Desolations . O continue them that I may excercise the the works of Justice and Mercy and Charity among them ; may be , not as a Beast in a desolate Wilderness , Spoiled of all occasions of vertue ; But a fruitful Tree in the paradice of God , laden with more than Apples of Gold in pictures of Silver , more precious than Rubies , Of greater contents than the Skies themselves . Were they for nothing , my Treasures but only this , that I might excercise Goodness and Loving kindness among them , I would not O Lord , for ten thousand Worlds be 〈◊〉 of them . They are commanded all to love me as themselves though they refuse to do it , give me Grace to love them more than my self . As Moses did the Israelites , David his Jews ; Jesus Sinners : Give me wide and publick Affections ; So strong to each as if I loved him alone . Make me a Blessing to all the Kingdom , A peculiar Treasure ( after thy similitude ) to every Soul. Especially to those whom thou hast given me by love , make me a shining light : a Golden Candlestick , A Temple of thy presence in the midst of them ; Giving me power from day to day To Praise thy wonders , To Glorify thy name , To magnify the excellencies of thy Loving , kindness in all their ears , and to publish thy righteousness in the great Congregation . Be thou gracious unto us . Be a wall of fire round about us , and a Glory in the midst of us . Let thy Blessedness , O God , and that of thy Bride ( according to the Wisdom wherewith thou hast made us ) be more than mine ten thousand fold . O my Lord , where my voice saileth , let love be great , Plead effectually , be accepted graciously . Replenish my Soul , more than I am able to ask or conceive . Amen , Amen . FINIS . Some Books of Devotion ; Printed for Samuel Keble at the Turks-head in Fleet-street . MEditations upon Living Holily and dying Happily , with suitable Prayers at the end of each Chapter . Written in Latin by Daniel Senertus a Physitian . A Weeks Preparation towards a worthy Receiving of the Lords Supper &c. The Holy Days , or the Feasts and Fasts , as they are observed in the Church of England ( throughout the year ) explained : And the reason why they are yearly celebrated ; with Cuts before each day . Preparations to a Holy Life : Or Devotions for Families and private Persons ; also Meditations , Prayers , and Rules , for the more pious observing the Holy time of Lent. By the Author of the Weeks Preparation to the Holy Sacrament . The Spiritual Combat , or the Christian Pilgrim , Translated from the French , Revised and Recommended by Richard Lucas D. D. Contemplations on the Love of God , &c. with a Devout Prayer suitable thereunto . The Church of England mans private Devotions being a Collection of Prayers , out of the Common prayer Book , for Morning , Noon and Night , and other special Occasions : By the Author of the Weeks Preparation to the Sacrament . Death made comfortable , or the way to die well : By John Kettlewel . A Companion for the Penitent and Persecuted ; consisting of Directions and Devotions for persons troubled in Mind : By John Kettlewel . Divine and Moral Discourses on divers Subjects . The Mourner comforted , or Epistles consolatory ; writ by Hugo Grotius , Perused and recommended to the World by John Scot , D. D. Notes, typically marginal, from the original text Notes for div A63049-e770 * Ps. 139. 16. O give me Grace to understan its Excellency . That doth not fill , but 〈◊〉 all Things . Receiveth , 〈◊〉 , discerneth , enjoyeth them . 
A67569	----	A philosophicall essay towards an eviction of the being and attributes of God. Immortality of the souls of men. Truth and authority of Scripture. together with an index of the heads of every particular part. Ward, Seth, 1617-1689. This text is an enriched version of the TCP digital transcription A67569 of text R203999 in the English Short Title Catalog (Wing W823). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 162 KB of XML-encoded text transcribed from 85 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67569 Wing W823 ESTC R203999 99863739 99863739 115953 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67569) Transcribed from: (Early English Books Online ; image set 115953) Images scanned from microfilm: (Thomason Tracts ; 176:E1322[2]) A philosophicall essay towards an eviction of the being and attributes of God. Immortality of the souls of men. Truth and authority of Scripture. together with an index of the heads of every particular part. Ward, Seth, 1617-1689. [16], 152 p. Printed by Leonard Lichfield, and are to be sold by John Adams and Edward Forrest, Oxford : 1652. Anonymous. By Seth Ward. In part a reply to: Hobbes, Thomas. Leviathan. The words "being .. Scripture." are bracketed together on the title page. Annotation on Thomason copy: "Nou. 4.". Reproduction of the original in the British Library. eng Hobbes, Thomas, 1588-1679. -- Leviathan -- Early works to 1800. Theology, Doctrinal -- Early works to 1800. God -- Attributes -- Early works to 1800. Authority -- Religious aspects -- Early works to 1800. A67569 R203999 (Wing W823). civilwar no A philosophicall essay towards an eviction of the being and attributes of God. Immortality of the souls of men. Truth and authority of Scrip Ward, Seth 1652 29445 3 25 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-07 Aptara Keyed and coded from ProQuest page images 2001-08 TCP Staff (Michigan) Sampled and proofread 2001-08 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion A Philosophicall ESSAY Towards an Eviction of The Being and Attributes of God . Immortality of the souls of men . Truth and Authority of Scripture . TOGETHER With an Index of the Heads of every particular Part. OXFORD , Printed by Leonard Lichfield , and are to be sold by John Adams and Edward Forrest , 1652. To the READER . THE Author of this Book although he had never suffered it to be published , had he not been assured that it is not ( for the main ) much liable to just exception , and although he hath no further care of the reception & entertainment of it , then the consequence of it may deserve ( whereof the Reader and not himself must be the Judge . ) And so he is not moved by the common passions of such as use to make Epistles and Prefaces , to their Readers , yet some thing although but for custome only he was willing to premise , and to acquaint the Reader with thus much by way of Apology for himself . That this was written divers years since without any purpose of ever letting it go abroad , that the chief end of it was to cleer to himself who is a lover of rationall knowledge , an account of the grounds of his own belief , and to that end to lay in order his scattered notions concerning that subject ; and this he intends as an Apology for the homelinesse of the stile . That at the same time when it was written , it was also delivered in a private course of religious exercise , and that will be the excuse for such repetitions as might otherwise seem ill-favoured in the severall Sections of it . That at the time of his composing it , he was destitute of the assistance of his Bookes , which is one cause that it is not adorned with Testimonies and citations out of Authors , but comes out naked , being supported onely by the order and plainnesse of reason that it trusts to . That since the composing of this he knows that divers Bookes of the same Argument have been written by men farre more knowing then himselfe , but that he hath not yet read any of them , nor knows whether he doe agree with them or not , which abstinence hath been caused partly for that he is himselfe satisfied by what is here delivered , and partly for that he had no leisure or minde to alter this which he had done , though possibly it might be for the better . That whereas he speakes of Epicures , Machiavelians , and the like , he makes use of those names onely in a popular way as they are names of Characters well known amongst us , and that he intends not to traduce those Authors or cast any contumely upon them . Lastly , He must needs acknowledge , that before the edition of this he hath seen M. Hobs his Leviathan , and other Bookes of his , wherein that which is in this Treatise intended as the main Foundation whereon the second Discourse ( Of the Souls Immortality ) insists , is said to imply a contradiction , viz. That there are any such things as Immateriall or Incorporeall substances . Upon which occasion he thought good onely to say , That he hath a very great respect and a very high esteem for that worthy Gentleman , but he must ingenuously acknowledge that a great proportion of it is founded upō a belief & expectation concerning him , a belief of much knowledge in him , and an expectation of those Philosophicall and Mathematicall works , which he hath undertaken ; and not so much upon what he hath yet published to the world , and that he doth not see reason from thence to recede from any thing upon his Authority , although he shall avouch his discourse to proceed Mathematically . That he is sure he hath much injured the Mathematicks , and the very name of Demonstration , by bestowing it upon some of his discourses , which are exceedingly short of that evidence and truth which is required to make a discourse able to bear that reputation . That in this case M.H. is onely a negative witnesse , and his meaning in denying incorporeall substances , can rationally import no more but this , that he himself hath not an apprehension of any such beings , and that his cogitation ( as to the simple objects of it ) hath never risen beyond imagination , or the first apprehension of bodies performed in the brain ; but to imagine that no man hath an apprehension of the God-head , because he may not perhaps think of him so much as to strip off the corporeall circumstances wherewith he doth use to fancy him ; Or to conclude every man under the sentence of being non-sensicall , whosoever have spoken or written of Incorporeall substances , he doth conceive to be things not to be made good by the Authority of M. Hobs. That whereas very many men do professe an apprehension of such beings , and he in the mean time professes this to be impossible , this Author is hard put to it to excuse this from much incivility , and conceives the import of it to amount to thus much , that he conceives himself in the highest and utmost bound of humane apprehension , and that his reason is the measure of truth , and that what he sees not is invisible , I conceive the case in this to be alike , as if whilest two men are looking at Jupiter , one with his naked eyes , the other with a Telescope ; the former should avow that Jupiter had no attendants , and that it were impossible he should have any : the reason why M.H. denies those beings whilest other men apprehend them , is for that he lookes at them with his Fancy , they with their minde . Many more things he had to say for himself , but he understands not fully the use or benefit of Apologies . The Contents . PART . I. SECT. I. Preface . SECT. II. OF the designe ad definition of Religion , the prejudices and pretences against the Christian , the sum of what is in controversie deduced to three Questions . 1. Of the Being of God . Attributes 2. Of the Immortality of the Souls of men . 3. Of the Authority of Scriptures . SECT. III. Of the being of God evicted by way of Demonstration from the Creatures . pag. 11. SECT. IV. Of the Attributes of God , those likewise evicted from the Creatures . pag. 17. PART . II. SECT. I. A Proposall of the Argument for the Immortality of the Soule , and a manifestation of the major proposition , that incorporeall substances are immortall . pap . 33. SECT. II. A Proof of this Proposition , that the Souls of men are incorporeall substances , by comparing the affections of bodies with those of souls . p. 38. SECT. III. A further proof of it by the generall way of apprehension . p. 43 SECE . IV. The same further demonstrated from the severall acts of the Soule , from simple apprehensions . p. 51. SECT. V. From Judgment and Discourse . p. 58. SECT. VI . An Application of the former Propositions to the inference of a Religion in generall , and a proposall of the third in order to the Christian p. 67. PART . III. Concerning the truth and Authority of our Scripture . SECT. I. Petitions and Cautions premised to the Question . p. 75. SECT. II. The Assertion resolved into two Propositions , the former undertaken , that whosoever beleeves the Historicall part of the Scripture must beleeve the Doctrinall . p. 81. SECT. III. The kinds and degrees of the causes of Historicall Faith in generall . p. 89. SECT. IV. An Application of those generall grounds to the History of the New Testament , and a proof of this Assertion , That there is as great reason to beleeve the New Testament , as to beleeve any other History in the World . p. 97. SECT. V. That there is much greater reason to beleeve the History of the New Testament , then any other History . p. 206. SECT. VI . That the Old Testament is the Word of God . A Proposall of three severall assertions , whereby it is concluded . p. 119. SECT. VII . The first Assertion proved , That the Books of the Old Testament which we now receive , are the same which the Jews doe now receive . p. 124. SECT. VIII . That the Books , which the Jews doe now receive , are the same which they have received ever since the Consignation of their Canon . p. 128. SECT. IX . That in our Saviours time these Books were true , and consequently were the Word of God . p. 135. SECT. X. That there is no reason to disbeleeve the Scriptures . Objections briefly proposed and answered : first generall Objections against the whole . p. 138. SECT. XI . Objections against particular parts , briefly proposed and answered . p. 149. PART . I. Preface . SECT. I. ALthough I am not without apprehension , that the discourse which I design may be prejudged unprofitable , as pretending to lay again that foundation which hath long since been layed in the mindes of all that will be readers of it ; yet when I consider those scandals which the loosenesse of our times have offered even to the religious , and the bold and horrid pride and presumption of Atheists and Epicures , which by a prophane and confident asserting the uncertainty of all things ( undervaluing the abilities of our Natures to raise an opinion of their personall excellencies ) have laboured to introduce into the world a generall Athiesm , or at least a doubtfull Scepticism in matters of Religion : And when we consider the nature of our mindes , which is upon any ill suggestions apt still to receive some impression ( those things being of like operation with Calumny , which if it be confidently and boldly charged , will be sure to leave some scarre behinde it . ) When we observe this use and inclination in our selves which is in things where we have not a belief of what is spoken , or do not give perfect credit to an accusation , yet to admit of a suspicion that things may be as they are spoken ; and although the strength of our contrary beleef do keep us from a full assenting to the thing in question , yet if it happen that the things concern our selves , and we have happened to crosse our opinions , or our beleef in our way of practise , such is the perversenesse of our hearts , that in such cases they will make use of the beleef of others ( especially if they have the reputation of knowing men ) to oppose against their own belief , and interpose betwixt the lashes of their consciences and themselves . I say the present condition of Religion , and the corrupted nature of our hearts being such , I cannot think it uselesse , nay not unnecessary , to raise a discourse of Religion even from the common Elements and Fundamentals , and for a while , neglecting the more knowing party of men , to undertake , so far as the argument will bear , to follow the way of demonstration , and leade on the weakest from such things as they themselves cannot deny , to the acknowledgement of the mysteries of our faith , and to the practice of the laws and injunctions of our Religion . SECT. II. Of the designe and definition of Religion , the prejudices and pretences against the Christian , the sum of what is in controversie deduced to three Questions . 1. Of the Being of God . Attributes 2. Of the Immortality of the souls of men . 3. Of the Authority of Scriptures . WE may begin with the consideration of the definition ( and the design of our selves in the matter ) of Religion ; however the practise of the world may contradict it ; I hope we may take this definition of Religion as one that is agreeable to the apprehension which all of us have of it . Religion is a resignation of our selves to God , with an expectation of reward ; The designe indeed of Religion , however it ought to be meerly obedience to the pleasure and the will of God , and height of it is barely terminated in his glory , ( so that the highest act of it is Adoration ) yet I say the designe of mens Religion is that it may be well unto themselves , and to bring them to an estate of happinesse . The very definition of Religion supposeth a Godhead , according to that of the Apostle , He that cometh to God must believe that God is . The very designe of it supposeth that both the party worshipping is capable of rewards , and that God likewise doth not neglect his services ( in the following words of the Apostle ) that he is the rewarder of those that diligently seek him . Again , the resignation of our selves supposeth the resignation of our supreme faculties , those are our understandings and our wils , viz. our wils to an obedience to his will , to a performance of his injunctions , to a submission to his providence ; and a resignation likewise of our understandings to his truth . Now it is agreeable to reason , as well as to the Apostle , that we cannot practise the will of God , unlesse we know it , and that we cannot know it unlesse it be discovered to us . So then in our profession of Religion , there are these supposals . That there is a God ; and That he is a rewarder of those that seek him ( and that supposeth that they are capable of his way of rewarding ; ) That the diligence of our seeking must be exercised in a way conformable to his will ; and That to this purpose we want not rules for this conformity . These are I say the generall suppositions of every Religion under Heaven . You see that the being of Religion is in self-resignation , but the end of that resignation it is reward ( still retaining in minde that caution , that mercenarily to labour for reward is not the supream exaltation of Religious acts , but that it is the ordinary degree of mens Religion , and an allowable and commendable step , and a degree unto the other ; it being the strong powerfull motive to Moses to neglect the momentany pleasures of Pharaohs Court , because he had respect unto the recompense of reward : ) I say it is the naturall way of reason in every act to look at some or other end , and to undertake no labour without an eye upon reward . Now so it is , that some men who account themselves the wisest , observing as they think the design and issue of Religion , and comparing the labour and the wages , they with much wisedome as they think , conclude that all the businesse of gain which comes by Religion is no way worth the pain and labour . They see that all things come alike to all , there is but one issue to the just , and to the unjust ; nay , they think they see that the successe of things it is not equall to the religious and irreligious ; but that besides the pleasures and enjoyments which religious men doe fondly deny themselves , besides that melancholy life which they by their strictnesse and precisenesse bring upon themselves , they often anticipate and hinder the thriving and successe of their own designes by a dangerous and prejudiciall scrupulosity : whereas the other party besides the pleasure of their lives in private , they carry matters of state , and either by force or fraud they circumvent and overcome the narrow and feeble spirits of the others ; and the successe of things they oft observe to be answerable to this Hypothesis , ready they are to say with those in Mal. 3. 14. Surely it is in vain to serve God , and what profit is it to keep his Ordinances , to walke mournfully before the Lord of Hosts , whereas we see the proud happy , and they that work wickednesse are set up , and they that tempt , God are even delivered ? Upon such observations upon the reward , they conclude clean contrary to the suppositions of Religion , God is no rewarder of those that seek him ; such as deny themselves the most for him , they have no other reward but sadnesse of soul and debility of body , and exility of fortune : surely if he were a God , he would not thus desert his party , and give them over to the scorn and derision , and miseries of the world : surely therefore there is no God , or surely he sees it not , or tush God cares not for it , and so these mens Religion is vain : or else these men they have not hit upon the true way of worship , the rules they go by they are uncertain , that which they pretend to be the word of God , it is not so , but some bundle of Impostures , devised by some body , and put upon these simple people to delude them , they indeed flatter themselves with expectations when they are dead , but those are but vain , for who knows that the spirit of a man goes upward , and that the spirit of a beast goes downward ? as a man dies , so dies a beast , wherefore let us eat and drink , for to morrow we shall die . These are the substance of those allegations which by Atheists , Epicures , and Machivillians are set in competition with Religion : these are those Engines by which the devill hath prevailed to the seduction of many , and to the entertainment of a suspicion by men , otherwise prudent and sober-minded : the main foundations upon which we differ they are these . 1. The Being and providence of God . 2. The Immortality of the soul . 3. The Authority of the holy Scripture . Before we come therefore to the particular mysteries of faith , it is necessary that these be cleared before we come to settle in particular differences of Religion , that we justifie our selves against the petulances of those men that would laugh and scoff us out of all Religion ; crying to every party ( as they see the variable chances of the world to give occasion ) where is now their God ? Indeed if there were not a God to worship , or if God did not see , and regard , and reward our worship , or had we no rule to work by , we should have none encouragement to Religion : Nay , upon all that happens to men in this life , we cannot but allow , that , upon their supposition , they conclude not irrationally . Concurre we must with our Apostle , that If in this life only we had hope , we were of all men most miserable ; But we know assuredly that thou God seest , and that thou hast given us thy holy Word to be a light to our feet , and a lanthorn to our paths ; and that though now we see but through a glasse darkly , yet the time is coming when we shall see thee face to face . The state of the controversie then is this , which of the parties is in the wisest way ; The Atheist thinks that the Religious is a fool ; the Religious , that he is a fool that saith in his heart there is no God : The Athiest that the souls of men are mortall as the souls of beasts ; the Religious , that the Atheist is a beast to say so , &c. But such kindes of contests are vain , wherefore let 's see where the truth lies . SECT. III. Of the Being of God evicted by way of demonstration from the Creatures . THe Question is , Whether or no there be a God ? And here first I must entreat that it may be remembred what that party is which defends the negative , and what is the designe that we are upon , that so the following discourse be not thought uselesse or industriously set out of our ordinary road . Our enemies are Atheists : and that which is to be convinced is the Atheisticall pronenesse of men ; so that in the controverted questions it will not be a sufficient way of answering , to say that the Scriptures and the Spirit of God make it evident that there is a God ; and again that the Scriptures are evinced to be the Word of God by the Spirit of God bearing witnesse with the heart of man . It is true , that the Scriptures clearly deliver that there is a God , and as true it is that God by his grace doth work the heart of man to a beleeving of the Scriptures : these things they are really true to those who already are beleevers , and each of them conduceth to a confirmation of each other : but to a man that doubts of the Godhead , and denies the Scriptures , to use those arguments for satisfaction , were to minister a scandall to him , and by circular way of reasoning and assuming gratis the matter of the question ( for they doe no otherwise who only say , We must beleeve the Scriptures to be the Word of God , because God saies so , and a God we must beleeve because the Scriptures say so ) to make them think we have no more to say but this , it is so because it is so : and so confirm them in their Atheism and irreligion . It was a certain observation of Aristotle , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in every acquisition of knowledge , the understanding doth proceed from premises which were known , to the inference of a new conclusion , which was before unknown : and so was that other Aphorism of his , that there is no disputation unlesse upon principles , which are confessed on both sides , and such only are the common principles of intelligence , and the plain discoveries of the senses there where the mysteries of faith are questioned ; it will not be sufficient therefore in the present case , to alledge that saying of the Apostle , Rom. 1. 20. For the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternall power and Godhead ; so that they are without excuse : but we must clear , and demonstrate the truth of that allegation , by reasons taken from things visible : however , it may be lawfull for us to make use of the direction of this place , as a canon for our enquiry , although not of the authority of it , as a sufficient argument to enforce a belief from the gainsayer . I say therefore that an eternall power may beevinced from the creation of the world , and that the creation of the world may be demonstrated from the consideration of things visible , so that by Reason as well as Faith ( though not so readily ) we may be brought to understand that the world was made of things which disappear . I say , that the world was not eternall but created , is demonstrable from things that are visible ; our argument shall be from generation : Whatsoever is begotten was begotten of some other , for nothing can possibly beget , or make it self , otherwise it will follow that the same thing is and is not both at one instant , seeing it is both the producer and the thing to be produced : it is to be produced , and so it is not yet , it is likewise a producer , and that supposeth that it is in being : It is therfore in being , and it is not in being , that 's a manifest contradiction : Wherefore nothing can generate , or make , or produce it self : Wherefore every thing that is begotten , is begotten of some other , and then the other which begat it either was it self in the same manner begotten , or it was not , if it was not , we are already come to the first principle which was unbegotten , and so have discovered a Godhead : If it was begotten , either we must follow up the course of successive generation to some first production from a cause eternal , or else we must necessarily say that the course of generations had no beginning , and consequently that infinite successions are already past , which is as much as to acknowledge that an infinite number of successions are past , and if past , then they are at an end ; so we have found an infinite which hath had an end , that is another contradiction . Again , if any shall affirm that the course of generation had no beginning , but that the number of them hath been infinite , let us put a case and reason with him : we will imagine the generations of Abraham for example , and of Joseph , the sonne of Jacob , the son of Isaack , the sonne of Abraham . I demand therefore whether before the birth of Abraham , there had past an infinite series of generations or not ? if the series was finite , the work of generation had beginning , which is the conclusion I contend for , if the series past was infinite , then at the birth of Ioseph 't is evident that more generations were past , so we have found a number greater then that which was supposed to be infinite , and consequently that was not infinite , so it was both infinite and not infinite , a manifest contradiction : but if we say that Abrahams series was infinite , and that so was Iosephs also , then it will follow that the number of Abrahams was equall to the number of Iosephs , but Abrahams was but a part of Iosephs , wherefore the part is equall to the whole . Else admit that Abrahams was finite , but when it came to Ioseph , that then the number was infinite , it follows then that a finite number added to a finite shall make an infinite , which likewise is against the common light of reason . We see therefore that supposing the eternity of the world , or the infinity of generations doth force the minde to contradictions , and consequently the fiction is vain , and utterly impossible ; and as we have argued in the way of generation , so we may likewise in every thing where there is motion or mutation , that is in all the parts of the visible world , the creation therefore of the world from the visible things thereof , is manifest , which was to be demonstrated , and from the creation of the world we may infer those invisible Attributes of the Eternity and Power , and wisedome , and Providence of God , that which rests yet to be demonstrated . SECT. IV. Of the Attributes of God , those likewise evicted from the Creatures . THat which we are yet upon , it is a generall introduction to Religion , and a demonstration of the Necessity of it against Atheists and Epicures , and such as are the despisers of it : that which we pretend is that their rejection of Religion cannot proceed from any considerate solid reasoning of their understanding , but from an evill disposition of their affections , which makes them , we beleeve , rather wish , and so give out that their assertions are true , then that themselves beleeve them to be so ; particularly in that grand principle and fundamentall of a God , and of a Providence , from whence the rest will freely and naturally follow : We have by plain and easie demonstration evinced , that from the visible things of this world , the creation of it may be evicted : and that the Apostle , although to such as were initiated in Christianity , he did propose it upon the well attested authority of the Spirit of God , by many mighty signs and wonders declared to be with him : although to them he thought it needlesse any more then to referre them to the naturall principles of their understandings : yet that he was not wanting to the infidels , but by designing to them so ready a topike or medium ; from whence to beginne their argument hath not deserved of the unbeleeving that slender estimation which they have been pleased to afford him : there is no action or mutation in any thing visible whatsoever , but it is performed by motion , nor any motion followed home successively through it 's causes , but will force the minde of man to a first mover , which is it self unmoved , and though for some reasons I did propose the argument in the name of generation , yet if in the place of it you should have been pleased to substitute motion in generall , or bodily action ( for either they are formally the same , or consequent at least to one another ) the variation of the terms of the argument would no way have changed the substance of the conclusion : which I intimate to give notice of the sufficiency of that argument , which in it self comprizes a multitude of others more particular , lest any advantage might possibly be made against the want of number in my argument . Well , having concluded the creation , and beginning of the world , we see it follows that thence we conclude the eternall power and God-head , that is , the eternity and power of the Godhead : to which that we may fully convince our Atheist , we will likewise adde the wisedome , and providence , and the immensity , and other attributes of God . And first for Eternity , we have by undeniable consequence resolved all motions in the world into the bosome of a first mover , and if we suppose him a first mover , this supposition will evidently conclude , that he is eternall , that is that he is without beginning of essence , or without any term or limit of duration ; for if it had any beginning of essence or duration , that beginning of being presupposeth a priority of not being ( that is , that actuall being is not of the essence of it ) and so that we may without any contradiction , suppose it not to be yet in being , that is we may bring our understanding without error to the apprehension of it as being yet in the state of power only , or potentiall being , so as things are in their causes : so then let us conceit it in this state , and compare this state with the other when it hath a being , and it evident that this passage or transition from want of being to a being cannot be without a motion , nor motion without an actuall mover : but that which moves a thing from not being to a state of being is necessarily a precedent mover to that which from it receives its being : so then that which we supposed to be the first originall mover , it will have a mover which shall of necessity have gone before it , and consequently it will be both a first and not a first mover , that is a plain and evident contradiction . Instead of multiplying Arguments without necessity , we will only return by the footsteps of our analysis , and so from the being of a first mover conclude the Eternity : If it be a first mover , then it had no former mover , and if so , then it never was produced from not being unto being ; and if so , then it never had any beginning of its being , then it is Eternall : therefore whatsoever is the first mover it must of necessity likewise be Eternall . But from the common affections of things visible we did before demonstrate an originall and first mover , wherefore the visible things of this world they likewise do evict the Eternity of the Godhead . Having demonstrated the Eternity of God , the rest of his Attributes , such as we are able to comprehend in this life , they all of them will follow , his Necessity , Independency , Infinity , Unity , Omnipotency , Omniscience . And first for his Necessity : whereby I mean his Necessity of being , not his Necessity of operation , so as it is opposed to freedom of will and power to act , or to forbear . I say then , that the Godhead is a necessary being , that is , that it is impossible it should fail , and implies a contradiction , that it should not be , that is it which Divines mean , when they say it is eternall , à parte post , as well as à parte antè : for if it be not a necessary being , that is , if necessity of being be not included in the essence of the God-head , then it is not impossible that it should lose his being , that is , it is possible that it should lose his being , that is , it is in the power of something to cause it to lose his being : but nothing can passe from being to not being without a change or motion , so then the motion of it is in the power of some other , and consequently this is not the first originall of motion , but that other ; but we supposed this to be the originall of motion , and consequently , It is not possible it should be deprived of its being , that is , it is a necessary being in respect of others , and as impossible it is that it should lose its being of it self . Indeed it is a manifest contradiction , that any thing should have a power over its own essence , and needs no further conviction or opposition , seeing the active power of any thing is founded in the essence of it , and consequently cannot exceed the essence or bring it not to be : However the necessity of the existence of God will be evinced from the Simplicity and uncompounded property of his nature , and that from his Eternity ; for imagine him to be compounded , then it must be of some principles of Composition , and if so , then those principles must be presupposed to his being , and precede him in a priority of nature : so then there will be somewhat in nature before that which was before evinced , and now supposed to be eternall : and if he be a simple essence and eternall , he must be purely actuall and nothing potentiall , for if in his essence be any thing potentiall , that is , if it be in any possibility , that possibility relates to some superiour and former cause : Whereas we have all this while been reasoning about the first cause and supreme : Simple he is therefore and pure , and a simple act out of the bounds of possibility , and of suffering , and so again we have concluded his necessity of being . Now as we have demonstrated his Necessity , so likewise we may thence collect his Independency . We are indeed in a great deal of blindenesse in the contemplation of the God-head , and most humbly crave leave of God to be admitted to enquire and speak after the manner of men : God doth not exact that we should exceed the measure of our understandings in our contemplation of him , or that we should deliver him as he is in himself , or otherwise then he is pleased to reveal himself to our weak and feeble understandings , and so we hope his Majesty will not be offended at us , if after the manner of men we labour to deduce one attribute out of another , if withall we take this caution , that upon our dependency of inference , and the precedency and following in our discourse , we doe not conclude that succession or dependency of attributes in God , and imagine that to be in the object which is only in the Organ . I could not but take this advantage for this caution now , that from his Eternity , Simplicity , and Necessity I am concluding his Independency ; this , to our understanding and discourse may well enough ( as concerning us ) depend upon those other , that is , the supposition of those will force the minde to an acknowledgement of this , but to imagine that order to be in God , were to imagine a contradiction , by putting a dependency upon the attribute of Independency : If he be a simple act and pure , it is impossible he should at all depend upon another for his being : for suppose his being to depend upon another , then that other must necessarily be presupposed , and he the cause likewise of his being ; for if it depend upon another for his being , his being cannot be without that other , and so it is presupposed , and therefore it is before this in order , and as in order so in causality , for we speak of a reall and essentiall dependency , not of a Logicall or notionall ; wherefore this other , and not the God-head will be a cause and a former cause ; and consequently the God-head , unlesse it be independent , will neither be the first cause , nor eternall ; contrary to that which was before demonstrated . Again the Simplicity and the Impassibility of God will necessarily evict him to be incorporeall , seeing that every body is compounded and passible , nay we may go so farre as to say that corporeity is passibility , for corporeity is quantity , and in the last abstracted notion consists in three dimensions , but quantity is nothing else but divisibility , that is , an aptitude to suffer division , that is passibility ; whatsoever therefore is impassible , that likewise is incorporeall which was to be demonstrated . And if it be incorporeall , then likewise it is unbounded and unlimited by place , for whether place be taken for the surface of some ambient body , or for a space , the very essence of a place consists in relation to a body enclosed ; but that which is no body cannot admit of an enclosure , therefore that which is incorporeall is free from the limits and terms of place , so then it is euident that the first cause is free from the limits and restraints of place , before we proved that it was free from any limits of duration , but in the freedome from time and place consists the notion of immensity , and so the immensity of God is now demonstrated ( or , which is all one , his Infinity . ) But if the God-head be infinite , then likewise it is but one , and so we may demonstrate the Unity of the essence of the God-head . Now that there cannot be two infinite essences we will demonstrate . But first for the help of our imagination , and to render that serviceable to our understandings , we will imagine two bodies infinite , then thus , either the one of those bodies is in all the space wherein the other body is or it is not : if they be both together in the self same space , then that which is the longitude of the one is the longitude of the other , and their latitude is the same , and so likewise their profundity the same , I say not only equall : for as from filling equallity of spaces we must inferre equality of dimensions , so from identity of space we must conclude them to have the same dimensions , but the last and most abstracted notion of a body is mathematically resolved into those dimensions , wherefore those which fill the self same space are the self same body , and so two bodies they will be but one body , which is a manifest contradiction : but if we shall say that where one of these infinite bodies is , the other is not , then there will be some space where one of these bodies is excluded , and consequently it will be limited and finite , which yet we supposed to be infinite ; so then , it will be infinite and not infinite , which is a manifest contradiction : We have demonstrated therefore that there cannot be two infinite bodies , the truth is we ought to demonstrate that there cannot be two infinite essences , but the notion of being and essence is so abstracted and high , that it would strein our understanding to keep it so long intent upon its abstracted object , as were required to goe through a demonstration where infinite simple being should be the subject , and unity the affection to be demonstrated , but if we shall proceed but to other degrees , as for example , of power , or wisedom , or the like , the demonstration will run as clear to the minde , as in the case of bodies it did to the fancy : for either those infinite powers are the same , or not the same ; if they by the same , then it is but one power which was vainly imagined to be two : but if the powers be not the same , then one power is where the other power is not ( not meaning in ubi of place , but of case ) and consequently a case where one of the powers is not , and consequently the power is limited , which yet is supposed to be infinite , there can be therefore but one infinite power , nor any more then one infinite essence , and so we have demonstrated the Unity of the God-head . It remains that we demonstrate the Omnipotence of God , and his Omniscience : and first for his Omnipotence , That God was a God of power it was demonstrated then when we found him to be the first cause , and originall mover and the creator of the world , again we demonstrated that he is simple , and free from all manner of Composition , purely actuall , and consequently doth not consist of subject and accidents : his power therefore is no accident to his being , but his power is his being , and his being having been demonstrated to be immense and infinite , his power likewise must be illimited , and infinite , and conseqently he is Omnipotent . The same argument will prove him likewise to be Omniscient , for as he is the first cause of every thing created ; so likewise of all the created knowledge , and consequently all knowledge is derived from him , wherefore it is primitively in him , and then it follows that his knowledge and his essence is the same as well as his power , and his being ; therefore as that is infinite , so is this likewise : and so we have evicted his Omnisciency , that is an infinite knowledge , which includes in it the knowledge of all particulars , for if any particular in the world were excluded it were not infinite , but limited ; so then the thoughts of the heart are open to the the view of his Omniscience : And thus according to that Canon of direction , which we took from the Apostle , we have proceeded , and that strictly and warily , according to the laws of demonstration , and from the visible things of this world , enforcing our selves first to an acknowledgement of the creation of the world we have thence ; taking in only the common principles and common notions ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) of intelligence , proceeded higher , to a demonstration of the eternall power and God-head : that is , of those Attributes of the God-head , which by the irreligious and Atheists have been pretended not to be ; and actually manifested that the invisible things of God may be discouered by those things which doe appear . PART . II. SECT. I. A Proposall of the Argument for the Immortality of the soul , and a manifestation of the major proposition , that incorporeall substances are immortall . THe second thing which we pretended to demonstrate as a generall ground-work whereon to build a necessity of Religion in the generall , it is the Immortality of the souls of men ; for if in this life only we have hope , then in the judgement of the Apostle , we are indeed of all men most miserable . Now the truth is that we have no absolute necessity of much endeavour to clear the Immortality of the soul , after so clear and demonstrative a discovery of the essence and the attributes of the God-head , seeing that a bare reflexion either upon the generall way of reasoning , whereby we came to those conclusions , or upon those simple objects of the minde , which were the subjects of every particular enquiry , must necessarily prompt us with undeniable arguments , of the spirituall and incorporeall nature of our minde , from whence will necessarily follow the naturall incorruptibility of it , that which is all that we pretend to when we say , that it is immortall : ( for it is not our meaning , that in the notion of Immortality is included a necessity of being , such as relating to the power of God should put it out of a capacity of Annihilation . ) Yet considering the darknesse of our mindes , and that inability towards a strict and vigorous reflection , which even in those who are most practised in the contemplation of themselves , and in the scruting of the waies of their own internall operations is over-frequent ; and considering how little reason there is to expect it of those who by their way of living are more deeply engaged among things no way exceeding the affections and circumstances of bodies , and bodily motions , and perhaps may think themselves unconce●ned to be busy in the knowledge of themselves : It will be requisite that we insist more particularly upon it ; that so the matter may be cleared even to the most vulgar apprehensions , supposing only that they can but obtain so much of themselves as w●rily to attend to that which is to be delivered . Now the substance of all that I shall speak towards the demonstration of the souls Immortality shall be summarily comprised in this one Syllogism . Whatsoever substance is incorporeall it is immortall . But the souls of men are incorporeall substances , Ergo , The former of these Propositions is indeed in it self undemonstrable , as being a principle evident to a considering minde , and so not resolvible into any former principles , so that all that can be done to a further clearing of it will only be to examine and follow home the terms , to their first originall notions , which they are assigned to represent . Indeed the word mortality , as it is usually apprehended , hath alwaies reference to a compounded substance , or to a body which hath in it self some principle and cause of motion , and signifies no more but a capacity of the materiall and passive part , to be deprived of that inward active principle of its motions , as is evident by those things which we use to say may die , or are dead , as men , and beasts , and plants : but when the question is only of that active principle , it cannot so justly be put in the terms of mortality , as of corruptibility , or a naturall tendency to a corruption : so then that which we are to strive for is the true and accurate notion of corruption , and when we have driven it to the highest , we shall finde that corruption is nothing else but a dissolution of things joyned together , and that this dissolution is nothing but a separation , and that separation is nothing but division , and that division is an immediate and â formall act of quantity , and quantity is nothing else but a mode of corporeity , so as you see that corruptibility doth even in the notion of it include corporeity : whatsoever therefore is incorporeall it is incorruptible , which was to be demonstrated . SECT. II. A Proof of this Proposition , that the souls of men are incorporeall substances , by comparing the affections of bodies with those of souls . BUt the souls of men are incorporeall substances . That they are substances is evident , seeing that they are subjects of certain properties and affections , which is the very formall notion of a substance . It remains only therefore that we demonstrate them to be incorporeall . Now for the clearing of this it is requisite that we consider wherein consists the being of a body , and wherein consists the being of an humane soul : nor can we use any possible means to come to an apprehension of their being , but by considering those primary passions and properties whereby they make discovery of themselves : the first and primary affection of a body is that extension of parts whereof it is compounded , and a capacity of division , upon which as upon the fundamentall mode the particular dimensions ( that is the figures ) and the locall motions doe depend , the figure being nothing but a particular and determined extension of the matter , towards such and such parts , and locall motion being nothing but division , so that whatsoever may possibly be performed by any body , it must have its originall ground-work in divisibility , and its actuall being in division towards which the situation and figure and determined quantity of parts must make the disposition . Again for the being of our souls if we reflect upon our selves we shall finde that all our knowledge of them resolves into this , that we are beings conscious to our selves of severall kindes of cogitations , that by our outward senses we apprehend bodily things present , that by our Imagination we apprehend things absent , that we oft recover into our apprehensions things past and gone , that upon our perception of things we finde our selves variously affected , sometimes with pleasure or pain for things present , sometimes with hope or despair of things absent , and the like : Nay , we are conscious to our selves of objects , which could not by any bodily impressions be wrought in our fancies or our brain ; and of superiour passions answerable to those objects . In one word , we finde that our souls are a kinde of essences which are conscious ( or having a sence ) of things . Now then we are to compare together these two properties of a body and a soul , and so conclude either an agreement or a disagreement in the natures of those subjects . And here upon the very first view of a considering minde it will appear that divisibility is not apprehension , or judgement , or desire , or discourse , that to cut a body into severall parts , or put it into severall shapes , or bring it to severall motions , or mix it after severall waies , will not serve to bring it to apprehend or desire ; it is not the hammering and filing , and fitting of the wheels of a watch ; which can make it apprehend the end for which it serves , or comprehend the motion of the sun which it is made to measure , nor is it materiall whether we take an example in things naturall or artificiall , or upon what principles of mixture we proceed , the conclusion will be still the same ; for sence and perception , and apprehension , and desire , &c. they are as great strangers to the obscure notions of heat and cold , and moisture , and drought , and of those elements to which they are assigned , to fire , and air , and earth , and water , as they are to quantity , and scituation , and figure , and motion , and the like , there is no man certainly that can clearly apprehend , that combining any proportion of fire , and air , and water , and earth , should make the lump of it to know or comprehend what is done to it or by it : we see not then any the least inducement in our notion of bodies simple or mixed , or howsoever varied to bring us to an apprehension of cogitation . Nor yet will our reflection upon our cogitation bring us to any apprehension of corporeity or divisibility : the truth is our sense and apprehension of bodies cannot infallibly assure us that there are any bodies in the world ; but we must be forced to an higher principle , whereon to ground that assurance , so farre is cogitation , and apprehension , and the like , from involving in its being any corporeity ; nay , we see manifestly , that upon the division of the body the soul remains entire , and undevided : it is not the losse of an hand , or foot , or eye , that can maim the understanding or the will , or cut off the affections : so that we have not any the least inducement under the notion of cogitation to involve division , or under the subject of cogitation to include the subject of division or divisibility , to come then to a conclusion : it doth evidently appear that corporeity consists in divisibility , and that the essence of the soul consists in being a conscious essence , or a cogitative being , to be cogitative is farre different from being divisible or extended : Wherefore the essence of the soul is far different from the essence of a body : Wherefore the souls of men they are incorporeall essences , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} SECT. III. A further proof of it by the generall way of apprehension . NOw although the truth and certainty of propositions depends not upon the multitude of arguments whereby they are concluded , and so we have already sufficiently discharged our undertaking ; yet something shall be further added towards the discovery of the spirituality of the soul , to shew that it doth farre exceed the sphere of corporeity , and is not confined by the streightning boundary of sense : this will appear from all the kindes of apprehension of the souls ; that is , from 1. Way of apprehending . 2. Simple apprehension . 3. Judgement . 4. Discourse . And first of all from the very way of our apprehensions in the generall , from our apprehensions even of sensible objects , for however we are apt to imagine that those may be performed by bodies , upon an exact scrutiny we shall finde it otherwise : That this may appear we shall do well to observe and take off an errour , which even from our childehood we have taken in : it is a common beleef of ours , that sence is performed in the outward organs , touching , for example in the hand , seeing in the eye , and so of the rest : ( In them , I say , and not only by them ) and then we put our selves to no further trouble , for to know how sence is made , then only to thinke that something hot toucheth the hand , and so the hand feels heat , that the image of some body appears in the eye , and so the eye sees the body ; briefly , that sence is performed either by an immediate contact , as in touching and tasting , or by a resemblance , which by the object is wrought in the organ , and that in the matter of sensible perception there is no exceeding the power of these two bodies , the object , and the organ ; nor any superiour operation to that which may be performed by the application of severall bodies : but to take off this imposture of the sences , I shall need to doe no more , but to demonstrate that all our sense is immediatly performed in the brain , and not in the limbs or organs : We will instance only in the sences of feeling and sight . And first that our feeling is performed in the brain by the mediation of the nerves it is made manifest by our observation of such diseases as take away the sense of feeling , how that the seat of those diseases , it is not in the limbs but in the head , Palseys , Epilepsies , Apoplexes , and the rest : the seat of them is in those parts of the brain from whence doe spring those nerves by which our operations are performed , and the way or remedy for restitution of our feeling , it is to take away those obstructions from the brain , whereupon the effect doth follow ; now all this were needlesse , if sence were performed immediatly in the limbs themselves : Indeed it may possibly be imagined , that in those cases we are therefore deprived of sence , because our motion is intercepted , that there is some activity towards sence depending upon the motion of the limbs : although there be no visible strength in this objection , yet there are sufficient instances to take it off , seeing there either are or lately were examples living of such as had no sense at all of feeling , and yet performed their locall motions perfectly . Moreover many unquestionable experiments have been made of such as have affirmed that they have felt in such a finger , and such a toe , and after their hands or their legs have been cut off . Many other instances and arguments may be brought to prove , that the sense of feeling is not performed in the outward limbs . And secondly , for the sense of seeing , that that likewse is not performed in the eye , it is as evident , the cause why it would seem to be so , is because it is very evident that the images of things do indeed passe thither , and are conveighed after diverse refractions and reflexions through the coats and humours of the eye , to the bottome of that tunicle which is called retiformis . Hence it is obvious to conclude that vision is therefore performed within the eye . But if this were so , beside that no reason could be given why with both our eyes and two images of it , we see but one thing : it would necessarily follow that we could not see any quantity bigger then our eye in its naturall scituation , for if Images were seen in the eye , they would be seen as they are in the eye , but in the bottom of the eye the images of things are inverted , and consequently the things themselves would seem to be inverted , men would seem to us with their heads below and their feet above , that which is on the right hand would seem to be on the left . Now that the Images are there inverted , besides the demonstrative reasons that so it must be , we may at any time make experiments to attest to those demonstrations . It is impossible but that the visuall beams of larger objects must intersect each other in the eye , and by that cutting one the other , the scituation of the parts must be inverted , and thus much hath ever been apprehended , and confest by all those that have understood the laws of radiation , but some conceiving that by an inverted species an object could not be seen upright , have with mighty industry devised most ingenious errours concerning waies of refraction , whereby the coats and humours of the eye should come to reerect the image before it comes to the nerve , whereby vision is performed , but time and experience have evicted all those witty speculations to have been nothing but snbtile and fine impostures of the fancies of their authours , aery reasons of a vain and ungrounded supposition : for it is evident to him that will take the pains to take off all the muscles and tunicles , which serve for the feeding and motion of the eye , and clear that part only where the visuall nerve is fastened , then darkening a room , and only leaving an hole sufficient to receive this eye , and will stand behinde it , and look through it ; to such an one it will be evident , that the images of things without are inverted in the bottome of the eye , at the place where is the passage of the visuall nerve , and consequently as feeling was not performed in the hand , so neither is seeing in the eye , but both of them in the brain . But before things are conveighed to the brain all the corporall similitude will quite be marred , the image of a man cannot be carried whole , through the optive nerve into the hollow of the brain , nor the figure , or other quality of that we touch be carried quite along the nerves , from the fingers ends unto the head , and originall of the nerves : but all that can be imagined to be done in the brain , it is some motion and alteration made either by a vellification of the nerves , or by a vaporous and spirituous substance , passing through them which retains no signature or naturall sculpture of those things which are apprehended by them ; all that is done by the bodies , the object and the subject it is utterly of another kinde : there is no naturall similitude betwixt a motion in the forepart of the head , and betwixt an horse which it represents , our apprehensions of things they are farre beyond those means by which they are occasioned , and consequently the subjects of these apprehensions do far exceed the subjects of those poor and grosse productions , that is , the nature of souls is far other and better then that of bodies , which was to be demonstrated . SECT. IV. The same further demonstrated from the severall acts of the Soule , from simple Apprehensions . HAving demonstrated the souls of men to be incorporeall substances , from the comparison of their properties with the affections of bodies , and therein finding no agreement or correspondency , and moreover from the generall way of our operations , which could not possibly proceed from variety , or subtilest applications of bodily substances . It remains that at this time we consider the severall kindes of the cogitations of men , and from the Simple apprehension , Judgement , Discourse , conclude the immortality thereof . First of all from simple apprehension , which is the first operation of the understanding of man both in nature and time , and is the taking in of simple objects into the minde , and so furnishing it with materials for judgement and discourse ; we shall finde then the souls incorporeity if we shall but reflect upon such simple Ideas in it self which represent things in themselves incorporeall , for a corporeall thing can neither be the Idea of an incorporeall being , neither can an incorporeall , immateriall be subjected in a materiall or corporeall : we found before that the application of bodies could not perform that which we call the sense of bodies , much lesse then can that produce in us Ideas incorporeall , yet such and very many such we finde to be within our souls . We finde in our selves Ideas of spirituall substances , as of God and Angels and of their simple and incorporeall properties and attributes , it is but returning back and recalling into our remembrances those demonstrations of the severall Attributes of the Godhead , to which we did arise , even from the visible things of this world , and they will satisfie us in this particular : our endeavour there was to demonstrate the truth of them in themselves , here to consider the way and manner of their objective existence in our apprehensions , and the truth of demonstration which satisfies the souls of men : it is that clear agreement betwixt the understanding and the object , that is , that things be in the understanding as they are in themselves . We clearly then demonstrated God to be an immateriall substance , wherefore we gained an apprehension of a substance immateriall and incorporeall , and of immateriall properties , and consequently the notions of the Godhead , and his attributes were in our understandings incorporeally , and so they are incorporeall . It cannot here be denied but that in our ordinary and transient thoughts and discourses , we are very apt together with spirituall beings to draw into our fancies the images of things corporeall ; for example , when we speak of God we are very apt to have in our fancies the visible heavens , and a representation of something sitting or acting in them : when we think or speak of Angels we are apt to call to our remembrances the shapes of beautifull winged , aery bodies , and so when we meditate upon Eternity , we are apt to reflect upon the image of time , of the revolution of the Sun and Starres , which are the usuall measures of it , at leastwise of a successive duration of things , and there are diverse of us which terminate our thoughts in these images , and never obtain a flight beyond them , nor ever come to observe in our souls the difference betwixt imagination and intellectuall apprehension ; but yet notwithstanding when we have the patience to stay upon the consideration of these objects , and warily attend to that inward light which we bear about us , we presently reject these images from the essence of God , and Angels , and Eternity , and by discourse we strip off these materiall and grosse representations , and finde that the causes why upon such occasions as these they come into our mindes , is , because we commonly hear of them together , and because of those symbolicall expressions of these beings which have delivered to us the knowledge of these . God Almighty cals himself the ancient of daies , and it is not our custome to imagine any thing but cloathed with circumstances , in some place , and the place that is usually mentioned with God , it is the heavens , and those heavens which are the object of our senses and imagination , it is the place of the Sunne , and Moon , and Starres ; and so we are apt to form to our selves an image of God , or at least through incogitancy to let slip into our thoughts a fancy of some reverend image sitting above the Firmament . Thus likewise the descriptions of the Angels , they are usually made to us in Scriptures by such representations : we see nothing fairer then our own kinde , and so we conceive of them in the fairest shapes we can imagine , ( and contrariwise of the devils in the most ugly ) assigning to them wings , because under such forms the notion of of them is veiled to us . And yet at the same time we know , and can perhaps demonstrate evidently , that if God were a body , he could not be a God , that is , that the properties of a bodily substance can no way agree with that notion of the God-head , which is immoveably fastened in the very essence of our souls . We know habitually that the nature and essense of the Angels that stood , it is the same with those that fell away ; however we have fair and pleasant imaginations usually when we speak of those of light ; and foul , and ugly , when we think of those that are in chains of utter darknesse : however the name of Michael and his Arch-Angels recall into our mindes the images of the fairest of the children of men , and that of Beelzebub the Image of a Dragon . So likewise the common measure of the duration of things , wherewith we usually converse , they are hours and daies , and moneths , and years , and these are made by the revolution of the sun , and of the starres , and those are attended with severall positions of them in respect of themselves , and us with light and darkness , cold and heat , Winter and Summer , and those other vicissitudes , and speaking of Eternity we presently think of a long continuance , and so call into our imagination a long continued series of these revolutions and vicissitudes ; whereas yet we know that where there is a vicissitude there is a priority , and where there is a priority there must be a beginning , and where there was a beginning that was not eternall : 't is plain that if in eternity there were such parts as daies and years , there must be as many millions of years , as minutes , and so that a minute were equall really to a thousand years , and so it follows clearly that Eternity even in our notion is an infinite and undivided unsuccessive duration . These examples are sufficient to shew the difference betwixt the intellectuall apprehension of things , and the imagination which accompanies our superficiall thoughts , our slight and cursory taking them to our mindes and to illustrate that , however in our fancies we may have corporeall representations , attending upon these spirituall beings , yet the Idea's whereby the understanding apprehends those simple essences , are incorporeall , and consequently the understanding part of man is incorporeall . SECT. V. From Judgement and Discourse . ANd now whatsoever of perfection may be evinced to be in the souls of men , from the simple apprehensions of single objects , may much more strongly be concluded from those more perfect operations , exercised in comparing severall things together , and working out the truths , striking forth the light from those collisions . A judgement takes in two severall simple terms , and upon them passeth the sentence of their agreement or disagreement . A discourse takes into consideration two of the judgements already past and decided by the soul , and from those two draws forth a third , and so brings into act those truths which folded in their causes lie in the secret places of the soule concealed from it self . Now as the souls of men are conscious to themselves of certain essences within themselves , which neither in their being nor in their operation upon the soul are any way mixed with ought that is corporeall ; and so from thence the incorporeity of the soul was immediatly concluded , so here in these second and third operations of the soul , we have this further advantage , that however the simple objects which are the terms in the matters of judgement may be bodies , yet the acts of judging and discerning and reasoning , they are no bodily acts , nor come within the compasse of bodily motions to be performed , and that even in those things which are most obvious to the outward sences or the inward , the understanding part is yet carried away farre beyond the bounds and territories of the sences , and raises it self into the contemplation of causes of the things it either sees or hears , or otherwise perceives and frames to it self consequences and corrolaries , such as are not sensible but are only discoverable by a diviner light , by this diviner faculty it is that seizing upon any thing whatsoever , and fixing it self steddily upon the contemplation of it , it passeth from the most contemptible of creatures up to the incomprehensible creator , it climbs up by degrees , and passing through the continued chain of causes till it comes to that link which is fastened to the chair of God , it rests not in things below , but soars up steddily to immensity and eternity . It is by this faculty , that upon sight of the causes of things , it doth foresee the effects and consequences : and seeing the effects it makes to it self a conclusion of what must be the causes , and by frequent exercise in these contemplations attains to a kinde of mastery over the works of nature , and produceth things strange and wonderfull in operation , it applies the active powers unto the passive ( as the Schoolmen speak ) and so imitates God and nature in great and marvellous conclusions . He observes the properties of a despicable stone , and is carried so farre in the contemplation of the consequences of those properties that he dares adventure himself vpon the huge unruly ocean , under the conduct and direction of it , and he findes experience to answer to his contemplation , he gets the mastery of that unruly boisterous element : he rides securely upon the back of the dark waters : he makes a needle touched with a stone to supply the place of the stars of heaven : when the eyes of heaven are veiled from him amidst the darke waters and thicke clouds of the skey ; he examines all the chambers of the sun , and imitates him in compassing the world , he goes out from the East , and returns again from the West ; returns , and that loaden with the treasures of the world , with the blessings which Moses did assign to Joseph , Deu. 33.13 . the precious things of heaven for the dew , and for the deep , that coucheth beneath , the precious fruits brought forth by the Sun , and the precious things put forth by the Moon , the chief things of the ancient mountains , and the precious things of the lasting hils , the precious things of the earth , &c. he settles a correspondency betwixt the utmost distants of the world , and opens a traffique betwixt nations opposite in place , in manners and affections , such as had lien concealed from the knowledge of one another , even almost from the time of the Ark that floted upon the waters , but what do I speak of these things ? he displays the banner of Christ in the regions of death and hell ; he sheds forth the glorious light of the Gospel to the people that sate in darknesse and in the shadow of death : what sensible analogy or correspondency is there betwixt the scituation or motion of a stone , and the salvation of mankinde , and yet by various consequences he discovers how by the means of that , this likewise may be effected ; he discovers it , and puts it in a successefull and happy execution . What is there more contemptible then a stone ? hardly any thing that is a substance , and yet it is much lesse contemptible then a shadow , he observes a shadow , and that carries him aloft to a contemplation , and a discovery of that most glorious creature which comes forth as a Bridegroom out of his Chamber , and rejoyceth as a Giant to runne his course : From the shadow he riseth to the Sunne in the Firmament , and to a perfect understanding of his course in the Ecliptique , and then brings back again his understanding to the shadow , he makes thereby an instrument that shall designe to the eye the daily circuits of its motion : his eye that gave occasion to his minde to discover them in contemplation , and now his minde is impregnated with the light of knowledge , and returns with usury to the senses that occasionall advantage which they afforded it , and gives them the pleasure of the viewing of its practise it gives the eye and hand directions for drawing of lines , which by the regular application of a stick , or wire , stone , or any other body shall discover not only the divisions of the day , the hours that are past , or else to come , but even all the mysteries of the Sunnes motion : how it measures out the night , and in what quantity it dispences out the day : how near are his approaches at noon , and how farre distant he is from us at midnight ; by what degrees he draws towards us , and how by eqnall measures he retreats ; how he riseth from his greatest southern declination to the North , and from thence returns again to his chambers in the South , having touched the boundaries that he cannot , he must not passe ; and how in this his continuall progresse he dispenses the severall seasons of the year , what time he enters into every sign , when he beginnes to rejoyce the hearts of any of the nations by his presence , and what time he leaves them in the darknesse : these are but some few and lesse considerable of those wonders which are performed by that which hath no being . To insist upon it how the reason and wit of man hath found out severall Arts and Sciences , from principles most contemptible , how it ariseth to most admirable speculations , and upon poor beginnings to what issues it brings ; how it can give the height or distance to which it never can approach , how by the application of a piece of wood or other matter to the eye , it can assigne the distances and places and motions , and appearances of the starres of heaven , and foretell the positions and combinations of the Planets , the Ecclipses of the Sunne and Moon to the generations to come : how it corrects the judgements of the senses , and demonstrates that to be farre greater then the world , which the eye presents no bigger then a bushell , nay , no bigger then the rowell of a spurre : to insist upon such things as these , were to be prodigall and superarrogate in proving the incorporeall nature of the souls of men , and yet all these are nothing to those more ordinary things which it performs when it assignes and prescribes to it self laws of mutuall signification by things which have no similitude , when it designes notions to sounds , and sounds to letters , and upon hearing the voice Soule , or seeing the word Man , we call into our mindes the things which I have spoken of him , things which cannot be performed by the collision of atomes , the motions or dispositions of parts or quantities , but must be the issues of spirituall essences : such therefore are the souls of men , and so they are immortall . SECT. VI . An Application of the former Propositions to the inference of a Religion in generall , and a proposall of the third in order to the Christian . THe third thing which I propounded to speak of by way of preparation to the entertainment of the principles of our Religion , it was the authority of the holy Scriptures , that which we have already demonstrated was of a more generall designe , this comes to be more particular , that was against Atheisme and irreligion , this against superstition , and the false religions of the world , the will-worships of the Heathen and the Jews , and of a party of those that do professe the name of Christ . Out of what hath already been delivered , a necessity of Religion in the generall will result , for it is the first consequence of reason from the consideration of the attributes of God , and the condition and properties of the souls of men , for having by necessary force of argument drawn up the vast number of mankinde to one originall cause , even to God as their Creatour , we cannot chuse if we will insist upon that consideration but fall upon a necessity of Religion . For if God have created man he must have done it for some end and purpose , seeing he is an intelligent agent , and such agents as work with understanding , they alwaies work upon designe , and propound some good to themselves in all their actions , for they cannot be supposed to work but upon desire , and the object of desire is only goodnesse ; if now we employ all our wit and our invention to discover what good can accrue to the God-head by the Creation of man , we can finde none that is imaginable in the way of profit or of gain : that which the Psalmist hath layed down is a conclusion following from the light of reason as well as from the speciall revelations of the holy Scripture that our goodnesse extendeth not to God , and it was a question , which might with good congruity fall from Eliphaz the Temanite , Job 22. 1. Can a man be profitable to God , as he that is wise may be profitable to himself ? Is it any pleasure to the Almighty that thou art righteous ? or is it any gaine to him that thou makest thy way perfect ? And the matter of gain being excluded from the end of God in our creation , if we runne over all the objects of pleasure which come within the spheres of the souls of men , we shall finde no pretence of reason for any thing of ours to please the Almighty , and so to be assigned as an intelligible cause of our creation , but the delight which the God-head might take in the communication of his goodnes , in the explication or unfolding of those glories which lay enwrapped within it self , in having something ( if I may so speak ) without and besides it self , which might be apprehensive of the excellencies of it , might be subject and conformed , and might perform towards it the acts of glorification and praise . So then the glorifying of God is all the end that can be found out why God should ever have created us : and the next thought to this conclusion of our reason must be of the waies and means whereby he may be glorified by us : and there again when we shall have run over all the waies imaginable , we can fasten upon none other then the admiration of his excellency , the adoration of his Majesty , the obedience to his will . And these are the acts and performances of Religion , so that the consideration of the God-head and his Attributes , doe naturally cast us upon a necessity of Religion . Now as the consideration of the God-head doth naturally enforce a Necessity of Religion , so doth likewise the consideration of the Immortality of the souls of men : for if we shall but consider , that our souls shall never fail of their existence , but continue in being to all Eternity , we can hardly avoid the thoughts of the shortnesse of our duration in this world , or the comparison of the time of our duration here , with that other continuance which doth abide for us hereafter : and if we will have the patience in our thoughts to insist upon the proportion of a few years unto an unlimited , and unmeasurable Eternity , we shall unavoidably fall upon this judgement , that our condition here is no way comparable to that which shall be : that momentany pleasure bears no proportion to eternall happinesse or eternall misery : that these light afflictions which are but for a moment , are not to be compared either to the joys or miseries which are to be expected , and consequently that our care for this life ought not , nor cannot in common prudence equall our care for eternity . So then whatsoever befals us here we shall conclude it requisite to provide that we be not miserable hereafter , and consequently that we make our selves a friend of him that hath the issues of death in his power , and moderates and dispenses the rewards of Eternity : but there is no way to have him propitious to us , but by obedience , no reason to expect that he should satisfie our longing , or fulfill our will to all Eternity , unlesse we fulfill his will for our time of triall in this life , and that is by the exercise of Religion only attainable . So that the consideration of the Souls Immortality will likewise enforce us to a necessity of Religion . Thus farre the common principles of naturall reason will force us , even the first and most common principles of intelligence , such as are grounds of clear , evident , and perfect demonstration ; so that it must be the Fool alone , as the Psalmist speaks , which can be an Atheist , so that they are without excuse whoever glorifie him not as God : thus farre those poor remains of sight which yet is left to the corrupted off-spring of our degenerate Parent will serve to leade us , to the generall necessity of Religion : but here indeed it Jeaves us destitute of the certain waies of pleasing God : and consequently destitute of clear and solid grounds of hope of attaining to eternall happinesse . And here it is that the Scoffers and irreligious men take occasion to reason themselves and others to destruction : seeing that nature hath here deserted us , and left us no infallible Rules of particular waies of devotion , they contend that ther are none such , and consequently that our Religion is vain and uncertain , uncertain in the issue because uncertain in the grounds and principles . And here now against them we pretend that wherein our naturall light hath failed us , the mercy of God hath been pleased to supply us , that God hath not left us without a certain rule and Canon of Religion , not without a light shining to us in this dark place , particularly that he hath given to us his holy Word to be a Light to our feet , and a Lanthorn to our paths , and that the books of the holy Scriptures are that Word of God . PART . III. Concerning the truth and Authority of our Scripture . SECT. I. Petitions and Cautions premised to the question . YOu will doe me the favour to consider that our present controversie is against those that deny the Authority of the holy Scriptures , so that we cannot have the advantage of those Arguments which in every other controversie of Religion are the most valid : I mean Arguments drawn from the Authority of the Scriptures themselves , which is the best , if not the only authentike rule of decision of such differences as doe arise ; such as doe indeed arise in the Church of God , who all doe agree in a profession of that faith which is delivered in these holy Books , this I say they agree upon in these generall tearms , however with wonderfull heat and distance they vary in their judgements whether or no some particulars be of the recommendation of the Scripture . It is then the common principle of Christians , and the ultimate rule for the judgement of those that are within : but as for them that are without the Church they ae likewise out of the jurisdiction of this Canon , or Judge , and to give over their incredulity ( or rather infidelity ) as some of our Divines have done with this ill-interpreted axiome for rejection , that they deny our principles , and so are not worthy to be disputed with , or to referre them only to the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the Scriptures , and to the spirit working with the reading and hearing of them , it might be to prove a scandall to them without ; and to such as are weak and wavering within , it were tacitely to imply , that we have no way to gain the question , unlesse our of courtesie the adversary be pleased to yeild it to us , to resolve the motives of our Catholique Faith into private impulses and particular dictates of the Spirit ( arguments of very great credit and reputation due to our selves as particular favorites of the holy Spirit , but such as being deserted by the tenor and regiment of our lives , render us dishonourable to that holy Spirit whereto we pretend , whilest in the apprehension of men we doe at least obliquely entitle it to such actions as are inconsistent with it , professing we hold our faith by private revelation , and consequently have our understandings taken up by the holy Ghost at such time as our wils are guilty of enormous sinnes . ) A fancy that is the mother of diverse prodigies lately broken into the Church , as that either God sees no sinne in beleevers , that Murther , Adultery , Incest , Sacrilege , ( any thing ) may be committed , and that these are no sinnes in beleevers , arguing thus , that they which have the holy Spirit are free from sinne , such as do beleeve the Gospel they have the holy Spirit , because there is no other motive sufficient besides a private illumination , so then they cannot be guilty of sinne , but yet they may , and doe commit such things as those we mentioned ; wherefore those are no sinnes . Thus doth Satan transform himself into an Angel of light , and act his Tragedies in the likenesse of the holy Spirit : Nay we say , and doe beleeve that the Devils also beleeve and tremble , that the Kingdome of Heaven is like a Net which drew to shore fishes of all sorts , some to be put into vessels , and others to be thrown away . We say and doe acknowledge to the glory of God , that the internall light of the holy Scriptures is sufficient to make the man of God perfect to salvation , and that in some it is the means of generating faith in men , but that the most of those beleevers who have the happinesse to be trained up from their infancy in any part of the Christian Church ; by observing the esteem which in their Church is had of those holy Bookes , they doe betimes upon the reputation of their Church receive them with a kinde of veneration , that upon this motive they receive the faith ; and that others doe upon other inducements entertain it , and once for all we say , that besides the secret and free illuminations of the holy Spirit , these want not Arguments to enforce the reason of unbvassed men to entertain the Scripture as the Word of God , and that all such as without the engagement of perverse affections shall admit those Arguments in their apprehensions must necessarily be of that belief . Before I betake my self to the proof of this assertion , I must premise that by the books of the holy Scripture , I mean such books of the old and new Testament as in the Church of England have been accounted Canonicall , and that I intend not here to take up the controversie which is betwixt the Church of Rome , and us concerning the books which are Apocryphall , the drift of my discourse being against those who beleeve too little , and not those who beleeve too much . Secondly , I must premise that we are not here to expect the necessity of demonstrations , but must content our selves with such arguments as the nature of our subject will admit : there can be no true and perfect demonstration , unlesse the property to be demonstrated do naturally flow from the subject of the demonstration . In matters then depending upon the free election of causes there cannot possibly be any perfect demonstration , and such is the giving of a rule of life in respect of God , so that there cannot be a perfect demonstration of it . So then we must content our selves with arguments falling short of the necessity of demonstration , but such as no man shall be able to deny , without denying some such principles as all men doe acknowledge to be true . SECT. II. The Assertion resolved into two Propositions , the former undertaken , that whosoever beleeves the Historicall part of the Scripture must beleeve the Doctrinall . 1. TO beleeve that these Books of Scripture are the Word of God , there are very great and important reasons . 2. To disbeleeve it there are no reasons , or not any sufficient reasons . And first of all , to prove that those bookes of Scriptures are the Word of God , it is sufficient if we prove the truth of them , because themselves pretend to be of divine inspiration . All Scripture is of divine inspiration , the tenor of the Old Testament runnes generally so , The Lord spake unto Moses or other of the Prophets , such as were the Penmen of the holy Scripture , indeed the generall pretence of those that wrote both Testaments , is , that holy men did speak and write , as they were inspired by the holy Ghost , so then , if this pretence of it be true , it must be true , that it proceeded from the holy Ghost , and consequently to prove the truth of it will conclude that it is the Word of God . Now as concerning the truch of those writings we have 1. The same Arguments or as great as for the truth of any writings in the world . Nay 2. We have Arguments ( morall Arguments ) to evince the truth of them , such as no other writings can pretend to . That we may shorten that we have to perform , you may consider that the things delivered to us in the holy Scriptures are either matters of History or Doctrine , and that these are frequently interwoven in the Scripture , so as when Saint Matthew doth in an historicall narration bring in our Saviour preaching in the Mount , and delivering there a summary of his Doctrine , so that it will appear that if the historicall part of the Scripture be undoubtedly true there cannot rationally be any doubt made of those doctrinall rules and precepts which there are delivered . As for the doctrine of any party whatsoever concerning God there is not imaginable any argument so ready to evince the truth of it as God himself , freely attesting to the deliverers of it by mighty signes and wonders , by great and undeniable miracles , such as are instances of the immediate hand of God ; such as by skillfull and knowing men are acknowledged to be no way performable by the praestigatory act of Magicians , or by the power of evill spirits . Such were the miracles which are delivered to us by Moses all along the course of Gods bringing the children of Israel out of Egipt to his own land ; and afterwards wrought by the Prophets . And such were the works of our blessed Saviour all along the course of his Ministry before his passion , and such and more admirable was his resurrection and ascention . Whosoever doth beleeve , that there was such a man as Moses , that this man Moses did professe himself to have received from God a Law , which was to be delivered to a people , he may hitherto very well doubt , whether or no he was not deceived , in imagining that he had received such a law . But if withall he shall be assured or stedfastly beleeve , that this man Moses , to make good his pretences to Gods revelations , could obtain so much of God as , to the eyes and senses of millions of gainsayers and opposers of what he did deliver , to shew great and palpable miracles : whosoever doth beleeve that he did turn a rod into a serpent , and that back again into a rod ; that by stretching forth that rod upon the River Nilus he turned their waters into bloud , and slew their fish : how afterwards he brought frogs upon all the land of Egipt , even into their Kings chambers ; how he brought flies , and caterpillars , and lice , and thunder , and lightning , and mighty hail-stones ; how he brought botches and murrain amongst men and cattell ; how he brought upon all the land of Egypt a darknesse that might be felt , and slew their first-born ; afterwards how he divided the Red Sea for the people to passe through it , and when he had served the turn of his party , how the flouds returned and overwhelmed his enemies ; he that shall beleeve that after this he brought water out of the rock , sweetned the waters of Marah , brought Quails into the wildernesse , procured Manna to fall about their tents all the week , and none upon the Sabbath ; how the fire from Heaven consumed Nadab and Abihu , only for adventuring to offer strange fire , otherwise then he had prescribed them ; that the earth opened and swallowed up Korah , and covered the Congregation of Abiram ; that at the time of the promulgation of his Laws , God himself appeared visibly , that the glory of his presence overshadowed the Mount , how there were thunder and lightnings , and a thick cloud upon the Mount , Exo. 19. how Mount Sinai was altogether on a smoak , because the Lord descended upon it in fire , and the smoak thereof ascended as the smoak of a furnace , and the whole mountain shaked exceedingly . Whosoever beleeves these works to have been done by the same party that professed a revelation from God , cannot avoid the beleif of his profession , unles he can beleeve that God by so great miracles would attest to Blasphemy and Sacrilegious impostures , a thing which is palpably mad to be beleeved , and is against the light of common sense and reason . So likewise whosoever doth beleeve that in the daies of Augustus Caesar there was such a man as Jesus of Nazareth , commonly called Christ , and that this man did professe himself the sonne of God , and pretended to deliver to all the world a way of Religion , a Covenant of life eternall , an abrogation of the ceremonies of the former law , and those other things which he professed , there is no necessity that he should beleeve that either he was the Son of God , or that his doctrine was infallible . But if together with these professions he shall take into beleif those things which Jesus did , though for his owne sake he see no reason to beleeve him , yet at least he will beleeve for the works sake , if he shall beleeve that God himself did attest to these professions , he will likewise beleeve those professions of his to have been true , and Gods attestation he will beleeve , if he shall beleeve that a little before his birth a company of Angels appeared to Shepherds and told them of it ; that presently after it a starre appeared to wise men in the East , and conducted them to the place of his Nativity : that in his life time he did such works as never man did : how he turned water into wine , commanded the windes and the sea : how he cured all manner of diseases with his Word , how he gave sight to such as were born blinde● which was never known since the world began , how he cured most obstinate diseases of long continuance meerly by the touching of his garment : how he cast out devils from such as were possessed : how he raised up the dead to life , and every way demonstrated the power and presence of the God-head , how at the time of his crucifixion the frame of Nature seemed to be dissolved ; how the vail of the Temple rent , and the graves opened , and many bodies of the dead , which slept , arose , and came into the holy city , and appeared to many ; how there was darknesse over all the earth , the Sunne eclipsed at the time of the Jewish passeover , when the Moon was at the full ; and lastly how after three daies he arose again , appeared severall times to his Apostles , gave them power to perform the miracles which he had done , and visibly ascended up into heaven : Whosoever doth beleeve these matters of fact , must of necessity beleeve the doctrines which he beleeved ; unlesse he will accuse God of bearing false witnesse , or own some such other detestable and odious incongruity . You see then , how the matters of fact being cleared , and the historicall narrations being asserted to be true , the doctrinall parts will follow of their owne accord : and that if we can clear such things to have been performed by Moses , and Jesus of Nazareth , and that such doctrines were delivered by them ; it follows that those doctrines are true , and are the Word of God . SECT. III. The kindes and degrees of the causes of Historicall Faith in generall . IT remains therefore , that we make it appear that the sacred Histories are true , and that no man , pretending to reason , can justly refuse to admit that principle into his beleef ; there being 1. The same reason to beleeve those Histories , that there are to beleeve any Histories . 2. More reason to beleeve them then any other . First then , Whosoever doth deliberate with himself , about that question , whether or no he should give credit to any History propounded , can possibly finde no other considerations to sway his judgement , then such , as either are taken from the thing it self that is delivered , or from the persons which have delivered the relation , and from such qualifications of them as upon the grounds of reason he can discover , if the matter it self doe involve a clear and evident contradiction to some naturall principles , it is not the asseveration of all the men of the world that can work a beleif in the understanding : it not being in the power of man to entertain a beleif contrary to his knowledge , although it may produce in him a doubting , whether or no he have not suffered any fallacy to be imposed upon him , and so be wrought to runne over the matter again unto himself , and follow it with strict and wary attention backwards and forwards in reference to his principles . But if the thing it self be not incredible , however difficult or strange it be , that which then he doth consider is , the qualities of the relators , and the manner of the relation , and there is not any improbability proceeding from the difficulty or the rarity of the accidents , which may not be outweighed by the known disposition and properties of the Relators . Those things which men doe consider in the Relators of things in order to yeelding of their belief , they relate either to the of the Relators , Understanding or Will and concern either their Sufficiency , or Integrity . Men usually consider whether or no the things be such as may be certainly and evidently known , and whether these parties had sufficient means to come to the certain knowledge of them , and whether they contain themselves in their relations within the bounds of things liable to certain knowledge : thus then those things which may be certainly known they are the outward events of things , whereas the secret causes may lie concealed , the former are such as are the objects of common sence , and come within the cognizance of all : the later are such as are indiscoverable by any man , they being oftentimes made up of a complexion of actions and dispositions of multitudes of men ; or things perfectly to be known , onely of him that sees all things in speculo aeternitatis . If the History ( or Relation ) containe it selfe within the bounds of evidence and certainty , the next thing to be considered is , whether or no the party that is Author of the Relation had sufficient meanes of knowledge ; whether himself were an eye or eare-witnesse of the things which he relates ; or whether the things were so publikely acted and knowne , that he might certainely , and particularly informe himselfe , without any danger of deceit . If the party be of known ability , both in himself , and in reference to the things , the next question will be of his Integrity , and whether there be sufficient reason to beleeve , that he would not voluntarily deliver a falshood , in stead of truth , and because it is not reason to beleeve that men will lye , unlesse they either be known to be corrupt or some end be visible of gain to them from their lying . Men use to consider these things likewise before they settle upon beleef . These are the grounds and considerations , and inward discourses whereupon men doe proceed to the receiving of historicall beleef , even of any relations whatsoever : and accordingly as all of these conditions be clear or obscure , doubtfull or certain , such is the strength of his belief ; if all of them concurre there remains no reason at all of doubting : if some of them fail , there will follow a debility , answerable in the belief ; seeing that the belief of the conclusion can never exceed the force and evidence of the premisses . That there is or lately hath been such a City as Rome , or Hierusalem , or Paris , there are none of us that doubt , although we have not seen them ; because they are things very easily known , as being the objects of the eyes , because the reporters have been there to see them , and because no end or reason can be imagined why or how men should combine to abuse those that have not travelled . That there have been formerly such Cities as Corinth , and Philippi , and Lacedemon , &c. we make even as little doubt as of the former , because the things in their nature are evidently to be known , and they have all of them been mentioned in the Books of Polybius or Plutarch , or a multitude of Historians that knew them . That the History of Caesars warre against the Gaules is true , though written by himself , it is beleeved , because of his abilities to know , and because it makes not things appear to be strained in his behalf , because it might have been contradicted if it had been otherwise , and because he is delivered to us in the complexion of Histories as a man of honour that would not write a lye . That the Histories of Salust are true , it is beleeved because he wrote of things done within the compasse of his time whereof he might well informe himself , he was a man of knowledge and could not gain by any thing that he hath delivered if it were untrue . That all of these Histories were written by those that bear the name of them , there is hardly any man that doubts , because there is no improbability in reason : they have been constantly so received in the world , and mentioned successively in Authors following one another from their severall generations down to ours . We see the various degrees of qualifications ( some of them ) upon which we build an historicall beleif , that this beleif comes short of the clearnesse of our assent to a Mathematicall demonstration is evident , because there is an absolute impossibility that things should be otherwise , there being a contradiction involved in the very tearms , and in adjecto : but here is no impossibility but only an exceeding difficulty which makes up ( not indeed a Mathematicall but ) a morall impossibility ; it is possible that all men may combine together to say that they have seen such things as they have not seen , because every man is a lyar : but how they should come to doe it , or to what end is so invisible and inconceivable , that the matter , taken in the grosse , is altogether incredible . It is absolutely possibly that all those writings which we receive as delivered down from ancient times , may have been of late devised by some men to abuse the world , and put upon other names : but to what end , any men should ttke the pains , and how they should fit them with circumstances , and make them all depend upon each other , in a constant succession , agreeing in the mention of persons , places , and actions , is a thing so difficult , as that it would argue madnesse to beleeve , and conclude him to want the use of reason , that should reject the light of all antiquity . SECT. IV. An Application of those generall grounds to the History of the New Testament , and a proof of this Assertion , ' That there is as great reason to beleeve the New Testament as to beleeve any other History in the world . SUch madnesse then , and no lesse it were to reject the Histories of the holy Scriptures ; no lesse madnesse ? nay , it is much greater , and that not only because they are of more concernment to us then the acts of men of former times , but even because of the advantages of the delivery of those Histories . We will beginne with those of the New Testament . And here first , The Books of the New Testament were written by those whose Names they bear ; that the four Gospels were written by the four Evangelists , and that the Acts of the Apostles were written by Saint Luke , &c. Now that these Books were written by these men , it is impossible affirmatively to demonstrate ; all that can be said is , that there is as great evidence of it as of any other writing in the world ; that by whatsoever argument it can be made appear that any Books have been written by those who are reputed for their Authours in antiquity , ( that the works of Homer , or Plato , or Aristotle , or Tully are theirs ) by the same it may be made evident , that these have proceeded from our Authours . Have they been successively delivered ? so have these : have they been continually mentioned under those names ? so have these : have they been acknowledged by all parties ? so have these : those that in the primitive times did oppose the doctrine of Christ , yet did it not under the pretence that their Books were spurious , neither Jews nor Pagans had the impudence to make that objection . Julian the Apostate doth freely acknowledge ( Cyrill . 10. Grot. 3. ver. ) that the Books which by the Christians were received under the names of Peter , Paul , Mathew , Marke , Luke ; they were the writings of those Authours . It is true , that there are some Book received of the Canon of the New Testament , whose Authors are unknown ; as the Epistle to the Hebrews , and some others : but concerning them I hope to speake in answering those objections which are made against the Scripture . In the mean time we may justly assume it for granted , that those whereof no question hath been made in ancient times they are the writings of those to whom they are ascribed . And now this being supposed , which cannot with any pretence of reason be denied , it follows clearly that the things they have related are to be beleeved : for first , the things which they have delivered they were matters easily to be known ; in respect of the things themselves , they were matters of fact and speeches performed by our Saviour or by themselves : Secondly , the acts were acted publiquely in the face of the world ; and the speeches which they deliver as spoken by others , they were for the most part spoken publiquely , either in the Synagogue , or in the Temple , or to the multitude somewhere gathered together , on a mountain , by the sea-side , in publique places : so as they might have easily been contradicted if they should have delivered a falsehood : Thirdly , the parties which have delivered them had all the opportunities in the world to know the truth of things ; they were things done either by themselves , or within their owne sight , or hearing for the greatest part ; or at least wise in the times and places where the reporters lived . Mathew and John the two Evangelists which wrote the History of Christ , they were two of his Disciples : two that were intimately acquainted with his actions , and his words , more familiar with him then the rest ; the one was the disciple that Jesus loved , and used to lean in his bosome , as they lay at meat ; the other was usually taken with him when most of the rest were left behinde ; and hence it follows that they themselves were present at almost all the acts , and speeches which they have delivered . Marke and Luke the other two Evangelists , they lived in the same territories , at the same time , where and when our blessed Saviour bestowed his conversation ; and moreover Saint Marke was ( as 't is very probable ) first a Disciple of Saint Paul , who was miraculously chosen to deliver the doctrine of Christ : Afterwards he was undoubtedly a disciple and companion of Saint Peter , who was an Apostle of our Saviour , did live familiarly together with him , was present at almost all things which Marke hath written : and besides whatever is delivered by Saint Marke is to be found in the writings of the Apostles . Luke was an individuall companion of Paul , and so he might learne of him such things as he delivered ; besides that he saith , that he spoke with those that were eye-witnesses of the things which he delivered , he was borne near hand , he travelled through Palestina , might converse with those very men , upon whom Jesus had wrought his miracles , such as had seen the life of Jesus , his death and resurrection . The Acts of the Apostles were likewise written by Saint Luke ; and that Book containes some things done by the rest of the Apostles ; but the most of it is concerning the actions of Paul after his miraculous conversion : the former it was easie for him to know , either from the Apostles themselves or others : of the latter he could not be ignorant , because he was continually with Paul in all his labours and his journeys , even from the time of his conversion to his imprisonment at Rome . As for the matters of fact which are delivered in the Epistles of Paul , and Peter , and James , and John , and Jude , they are such , as either were done by themselves , and so they could not possibly be ignorant of them , or by others with whom they held a correspondence , or by our Saviour whose Apostles they were , all but Paul ; or else they are things done by others , publiquely and notoriously known . Lastly , As for the Epistle to the Hebrews and the Revelations , though the authours of them be not certainly known in the Church , yet thus much is plain , that the Authour to the Hebrews saith , that the Gospel of Iesus was preached at first by Christ , and confirmed unto him ( Us ) by them that heard him , 2. v. 3. and so that he could not be ignorant of that ; nor yet was it possible that the Authour of the Revelations should be ignorant , whether or no he had those visions which he hath delivered . Now these are all the Books of the New Testament , and it appears , that the Authours of them had as much opportunity to know the things which they delivered as is possible to be had : wherefore the businesse is clear in respect of their Sufficiency of knowledge ; and all the Question which remains , it must be in regard of their Integrity . Whosoever challengeth or questions the Integrity of an Historian , and upon that cause refuseth to receive his Testimony , it is requisite that he produce the reasons of his suspition , that he charge the Authours of corruption , and prove the charge which he hath objected ; or that he discover and manifest the ends , which he might propound to himself , as the reward of his imposture ; that he shew the gain that might accrue , or the losse , or perill , or ignominy that he might avoid ; and manifest that his accusation hath not proceeded from malice , but from judgement , from some grounds of reason , and not from perversenesse , or spight , or any inhumanity . Here then it is that we challenge men or Devils to produce the crimes , to detect and prove the villanies of these Writers ; nay , to assign the ends which they might have in relating falshood , the gain , the pleasure , the glory , the safety , or whatsoever it is that prevails upon the appetites and lusts of men : and let their infidelity and jealousie out-doe the malice of the grand Apostate . Indeed I think scorn to stand upon this argument , it was the contemplation of these things chiefly that gained from me that second assertion . That there is greater reason to beleeve the Scripture then any other writings in the world : the first Proposition being already demonstrated That we have as great . SECT. V. That there is much greater reason to beleeve the History of the New Testament , then any other History . HAving already demonstrated , that considering the qualifications of the persons who have recorded unto us the New Testament of our Saviour ; there is as great reason to give credence to their Histories as to any other ancient Histories in the world , by reason of their means of knowledge , and opportunities for discovery of the truth of those matters of fact , which they have delivered . It follows now that we make good that , which in the second place we propounded concerning them , which was , That we have greater reason to beleeve them then to beleeve any Historians whatsoever , and this now will be manifested to us by these Arguments following , 1. Greater obligation . 2. Their sufferings . 3. Their Miracles . 4. Their predictions . First then , They were more powerfully obliged to the delivery of the truth then others , not that others were not obliged likewise to deliver nothing but the truth : there is in the conscience of every soul setled a principle dictating unto him , that he ought not not to recede from the truth in his relation ; but yet this principle is , in the most of men , very much overclouded and overborn ; as is manifest , not only by the fabulous relations of ancient Histories , even after the institution of the Olympiads ; but by that inclination which we finde , almost in all men , to make their relations handsome ; in order wherunto even the gravest of them , Josephus , Livy , and the rest of those orders of Historians , have often changed the form of Circumstances , and varied from the truth , to make a coherence of things according to their fancy , such as might please their owne imaginations . The truth is , that which held in the Heathen , so far as they were held within the boundaries of truth , it can be conceived to be no other then a certain magnanimity , and a morall generosity that was actuated and quickned in them by the conceit of a reputation , thereby gained amongst the people , of their own generation , their hopes of perpetuating their owne fame , together with the acts which they recorded , and consecrating them to eternity and immortality ; I do not say , that this was all the motive which they had , but that upon the consideration of them , in the whole complexion of their circumstances , I cannot finde out any more powerfull motive , nor any stronger obligation . But , besides all that these men had to move them , the writers of the New Testament had likewise other motives , as farre beyond these , as the heaven is beyond the earth , either in dignity , or situation : A most severe injunction of their Master , such as they themselves have delivered , such as they could not , neither durst neglect : their writings abound in precepts of truth and of veracity , and that prescribed under far other conditions , and setled upon a far surer foundation , upon the foundation of truth it self , the originall and the Ideall truth of the world ; and propounded to them under far other penalties : they knew full well and taught to others , that of every idle word , which men shall speak , an account must be given at the day of judgement : how dreadfull an account then must they have expected , if they should have delivered falshood in the place of truth , if they should have told a lye for God , or lyes of God , or delivered impostures in the name of God ? nay verily , the necessity which lay upon them , compared to others , doth as farre exceed it ; as the fear of a little disreputation is exceeded by the horrour of eternall torments : and now their practise was also answerable to their obligation , and what they delivered , in their speeches and writings , was fully exampled in their lives . We have before intimated that whosoever will charge an authour with a lye , he must either detect the lewdnesse and corruption of their lives , or at least wise manifest what they might gain by their report ; the former could never be by their sworn enemies detected , nay Julian the great Apostate could charge them with nothing but simplicity : now then , all the gain that can be , is reducible to the Avoidance of evill , and Obtaining of good . The Goods that are to be obtained are either of Body . Estate . Liberty . Reputation . First then , What outward evill did they thereby escape , that so they may be judged to have lyed out of fear ? consider the state of the world at that time , and tell us , whether or no there was danger in speaking , and writing those things , or in the forbearance ? Did the Roman Emperours , or the Governours of Judea , or the Jews , or the Presidents of the adjacent Provinces , or the multitude threaten them to make them speak , or to be silent ? Did they by that meanes put themselves into a condition of ease and pleasure , and soft luxury ? Did they treasure up gold and silver , and raise themselves a fortune by it ? Had they a greater freedome inward or outward , did it let them into larger principles , or procure them a greater scope to gratifie their inordinate desires ? Was it the way to advance them to honour and reputation , either with the Governors , or with the people ? nay , instead of bodily ease and pleasure it objected them to pains active , and passive , they were forced to undertake labours , and travels , and watchings , and the inconveniencies of great and painfull industry : they were daily opposed to hunger and thirst , and cold and nakednesse ; nay , to torments and to death : instead of gaining an estate , they were enforced to forsake all that they had to live an ambulatory kinde of life , without any certain being , depending as it were on the Ravens , to provide them their meat from one day to another . Instead of that same freedome and liberty which men affect , they entred into a straighter and more narrow way then the way of the world , they were forced to deny themselves , even such things as they knew were lawfull , and they were abridged even of the common enjoyments of mankinde , not suffered to converse with freedom , or to breath with safety : they no sooner came to a city , but there they were persecuted and forced to fly unto another . That which Saint Paul spoke of himself as he was making his last voyage up to Jerusalem , might have been the common Motto of them all , Now I goe bound in the Spirit up to Jerusalem , not knowing what things shall befall me , only the holy Ghost that testifies in every city that bonds and afflictions abide me there . As for the matter of honor and reputation , that was all in the hands of their enemies , the Jews , and the Greeks : they preached Christ crucified , to the Jews a stumbling block , to the Greeks foolishnesse ; and all the credit which they obtained at their hands was , to be accounted a company of silly men , contentious for a thing of nothing , a question about names , about one Jesus which was dead , whom they affirmed to be alive : this was the opinion of the Gentiles ; and by the Jews they were looked upon as revolters , and so not fit to live : as for this sect we know that it is every where spoken against ; and they were hereby rendred the scorn and derision of the world , the off-scouring of the people : what shall I more say ? they were deprived of all the enjoyments of the world , and cast into all the miseries , or in the words of the Authour to the Hebrews , They wandred about in sheep-skins and goat-skins , being destitute , afflicted , tormented ; and all for the delivery of the things contained in those bookes : and if we will sadly consider it we can assigne no cause of this their choice , but the force of truth prevailing on them , and the urging of their conscience , by the continuall instigation of them by that spirit which acted them , making their hearts hot , and kindling a fire within them , a fire in their bosome , which they could not suppresse . We cannot but speake the things which we have seen and heard : they suffered for their profession that , never men did ; and so we have greater reason to beleeve them then any other men . And we have still greater arguments then these , because that God himselfe gave testimony to their words and writings ; and that both in their own times , and the times which did succeed them : in their own times by miracles ; in the succeeding generations by accomplishing their predictions . The Apostles then , in confirmation of their doctrine , were endowed with a miraeulous power from on high , and manifested to all the world , that they had received in great abundance their portions of the spirit , from him that had the spirit not by measure : they preached , and as they preached , they confirmed their doctrine by mighty signs and wonders , and evident manifestations of the holy Ghost ; so evident , that when they had delivered the relation of them to a gain-saying , a crooked and perverse generation , assigning the times and places , and other circumstances , their spightfull enemies could never detect them of the least imposture ; but were forced , though their teeth gnashed while they spake , to confesse , that indeed great miracles were done by them ; that this was evident and they were not able to deny it ; nay , such was the evidence of the miracles performed by them , that some of them have been recorded in the annals of heathen Authours ( Phlegon , ) that they were appealed unto by the primitive Christians ( in the times next succeeding the Apostles ) in all their Apologies for the Christian faith , in their Apologies made to the Heathen Emperours , they are appealed unto as things commonly known by the world , yeelded without contradiction , which could not with any fore-head be denied ; they were , I say , appealed unto , and that to the greatest enemies of the Christians , and that by way of challenge to the triall , and that without any reply as to the falshood of them , and without any recrimination ; nay , which is yet much more , there were not only by these men themselves , but even at their sepulchres when they were dead , great miracles performed , for divers centuries of years , and that so certainly , that it was confessed by the sorest enemies of the Church , such I mean , as were of the School of Pythagoras , that by Magick Arts strove to out-doe the performances of Christ , particularly by that mad Dogge Porphyrius , and others . Unlesse then , men will deny God the honour due unto him , and make him by his presence , and testimony authorize imposture , there can be no scruple made of the truth of these mens writings , but they must be beleeved before the writings of any others in the world , unlesse they likewise could have done such acts as these have done , unlesse they could have cast out devils by their words , have given the holy Ghost by the imposition of their hands , unlesse they could have healed all manner of diseases , the blinde , the lame , the deaf , the dumb , &c. by words , touch , shaddow ; or could have spoke all sorts of Languages , or rather at one speaking could have brought to passe , that men of every language should perfectly have understood their speech , as if it had been their own : Parthians , and Medes , and Elamites , and the dwellers in Mesopotamia , and Judea , and Cappadocia , Pontus , and Asia , Phrygia , and Pamphilia , Egipt , and the parts of Lybia , about Cyrene , strangers of Rome , Jews , and Proselytes , Cretes and Arabians , they all heard them speak in their own tongues . Nor did it please the Lord of the spirits of all flesh , here to stint the dispensations of his holy spirit to them , he gave them not only the power of miracles , but the spirit of prophecy , he unfolded to them the everlasting rolls , and admitted them into his decrees , and would not hide from them the things , which he meant to bring to passe , in the generations to come : he urged them by his holy Spirit , and they foretold the fates of the world , they foretold it , and God brought it to passe : I cannot stand to reckon up all their prophecies which they delivered , and shortly after they were fulfilled , of the spreading of that leaven , of the growth of that grain of mustardseed , of the mighty and wonderfull propagation of the faith , and the perpetuall enduring of it , of the rejection of it by the Jews , and the receiving of it by the Gentiles , of the hatred of the Jews , and the torments which were to be undergone by the glorious Martyrs , of the destruction of Ierusalem , and the calamities of that faithlesse Nation : all these make it evident that God was with them ; that there is infinitely more reason to beleeve the writers of the New Testament then any other writers . That none can disbeleeve them , without forfeiting his reason , by asserting that God would give testimony to imposture . SECT. VI . That the Old Testament is the Word of God . A Proposall of three severall assertions , whereby it is concluded . HAving demonstrated that the Books of the New Testament are all of them to be received under the authority and credit of the word of God , that the dogmaticall parts are to be received upon the credit of the Histories , and the Histories upon the common principles of reason , and consequently that no man professing to be guided by reason and judgement can refuse them . It remains , that we demonstrate the same of the Old Testament , and that we take off those colours , and answer those Sophisms , which by some men are urged against the Scripture , and so conclude this argument . Before I proceed to the former of these , I must call to your remembrance that which , in the beginning , I did premise , that under the title of the Books of the Old Testament , I did comprehend those , and those only , which in the Church of England have been admitted , under the name of the Books of the Canonicall Scripture : and that I had no purpose at all to meddle with the controversies , which are betwixt us and the Romane Church , about the books which are Apocryphall : the reason , why the Church hath entertained them only , into the Canon , is , because they onely were of the Canon of the Jews beleef , before the coming of our Saviour , they only being written in the Hebrew tongue , and consigned by Esdras at the return of the Jews from the Babilonish captivity , as is generally beleeved amongst the Jewish Rabbines , whilest the Prophets Haggai , Zachary , and Malachy were yet alive . Now although the way to demonstrate the truth of them , considering the question apart , and by ic self , be the same with the way , whereby we did demonstrate the truth of the New Testament , by asserting the Authours of them to have been those men to whom they were evermore ascribed ; and from the qualities of the things delivered ( in matter of History ) and the characters of those persons , who have delivered the severall parts of it , to demonstrate , that no reason can be imagined , why such men , as those are and must be supposed to be , should deliver such impostures as those must be , supposing them to be impostures ; that no end or motive can be discovered , which they should propound to themselves for their reward , but on the contrary that many reasons are visible , why they should have held their peace , if they durst have concealed those things from the world ; the reasons from safety , gain , glory , and the like , as might either jointly or severally be demonstrated , of even all the books of the Law , and of the Prophets , which make up the greatest part ( Moses together with the Law having delivered likewise the shame of himself , and Miriam , and Aaron . The Prophets having been all or most of them hardly used : which of the Prophets have not your Fathers persecuted ? ) Although , I say , this had been the naturall way to demonstrate the matter in question , taken singly and apart by it selfe ; yet partly to avoid the similitude of matter , which renders unpleasant even the most profitable discourses , and partly to make a present dispatch of this Argument , I shall content my self to have put you thus in minde , that all those generall arguments , for the truth and credit of those writers , are common to these as well as to the others ; and that there needs no variation of them , being to be applied to the question now in hand , any other then the interchanging of their severall names , their personall relations , and qualities , and other accidents : In a word , that the kindes of the Arguments are the same , and the force of reason alike in both , allowing only the difference of gradual and individuall circumstances . This being premised , the summe of what I shall further say is briefly this , That 1. In the time of our Saviour , and the Apostles , these Bookes were true . 2. That since that time they have not been changed . From which two Propositions it will follow , that still they are so ; and consequently that the Books of the Old Testament , as well as of the New , are the Word of God . As touching these propositions , the truth of them will be inferred by this ratiocination . 1. The Books , which we now receive , are the same which the Jews do now receive . 2. The Books , which the Jews now receive , are the same which they did formerly receive , even up to the consignation of their Canon . 3. The Books , which then they did receive , were true . SECT. VII . The first Assertion proved , That the Books of the Old Testament which we now receive are the same which the Jews doe now receive . THat those Canonicall Books which we receive are the self same with those which the Jews at the present do receive , is a case so plain , that it needs no manner of proof , but only this , that it is obvious to every man to compare our English or Latine Bibles with the Hebrew Bibles , which are used amongst the Jews at present , and daily put forth by the present Rabbines , residing in the severall parts and dominions of the world ; upon such a comparison it will be found , that we do own the self same Books which they do , without any difference in the number or inscriptions , chapters , or verses of those Books : such as do doubt of this , they must take the pains to try , and to resolve themselves by their own experience , or else if they are not able , or not willing to take the pains to make themselves their own resolvers , they must of necessity beleeve the multitude of those , that have already tried it , and finding it to be generally granted , and allowed of all men , and all parties , however differing otherwise amongst themselves , they must upon that account , either beleeve the Proposition , or else devise some way how , and for what end it should be brought to passe , that the learned men of all Nations , and Religions , Jews , Christians , Papists , Protestants , Turks , Pagans , &c. should agree together to impose upon that part of people , that cannot or will not fit themselves , to resolve a question , so easie and of such concernment . Now , that all these sorts of men doe thus agree , must likewise be beleeved , untill some one instance can be produced to the contrary : the truth is , the thing being a matter liable to the triall of common sence , and obvious to all the world , there is no more controversie made of it , among the learned , then of a principle in Mathematicks . It is true indeed , that as concerning the interpretation of those books , there is , and almost , ever was a great deal of controversie amongst the learned , ( but none as to the number and to the parts of those that are delivered amongst the Jews ) and it is likewise true , that the beleif , of farre the greatest number of Christians , doth in its kinde depend upon the questionable fidelity of translators , and that fidelity of theirs , if it be to be tried , that must be done by means which are not exempt from question : all therefore which can be said in this matter is that unlesse we can attain to skill sufficient for our own satisfaction in this question , we take into thought the qualifications of Translators , in respect of skill and of fidelity ; and impartially that we consider all those rationall heads and grounds , whereon men use to settle their belief , amongst which no greater evidence can be expected then there is in cases where all agree ; and such is the main body of ours , and other translations likewise : this that I have spoken of translations is indeed a digression from the proposition I should demonstrate , seeing when we speak of the sacred authority of the holy Scriptures we mean it not of translations , as they are such , but primarily of the originals , and of translations , only so far as they are consonant to those originals . And thus much is indeed sufficient both for the assertion , and explication of that proposition , that the books which we receive , they are the same which the Jews receive . SECT. VIII . That the Bookes , which the Iews do now receive , are the same which they have received ever since the Consignation of their Canon . BUt secondly , the Bookes which the Jews do now receive , they are the same which they did formerly receive , upwards to the time of our Saviour , and his Apostles ; nay , beyond them to the very time of the consignation , or sealing up the Canon of their beleif , that is , their Bookes were never changed nor corrupted . It is not here my purpose to assert , that never any letter or word hath been changed , or formerly read otherwise then now it is in the Jewish Bibles , ( I am not so far unacquainted with their Keri and Chetib , or with the notes of the Massoreth ) but that there hath not been made any variation so considerable , as to shake the authority of the present coppies . Of these various readings I hope to speak in the answering objections . In the interim , I am to demonstrate , that they have not received any considerable depravation . And now this being a negative Proposition , common reason doth presently offer it to every ones judgement , that it cannot be positively proved , the very nature of such propositions , contradicting that manner of proof : the arguments then , which are producible , are some of them taken , from the causes why they could not ( morally ) be corrupted ; the other from signs that de facto they have not been so . The first argument then is taken from the multitude of copies , which it was impossible to combine together to corrupt upon design , or that they should accidentally agree together in the same casuall corruptions . It is certainly apparent out of the Histories of the Jews , that after their first and second captivities , they did store themselves with multitudes of copies of the sacred books , and that both publikely and privately ; that which , before they were dispersed , either was not so necessary to them , or else was not so apprehended by them : so long as the first Temple was yet unrazed , we reade but of very few ( if any ) Synagogues of the Jews in other Nations , out of the bounds and terrirores of Iudea : but after by their long and wofull captivity , when their confidence in the protection of their Law and their Temple had , by their sad experience and wofull suffering , worn it self out of their mindes , their Temple being utterly demolished , the best of them began to think that it was possible that even the Law might fail : ( Habbakuk ) and they now bethought themselves , of making use of the rationall means of the preservation of it ; in the mindes of men , and seeing there could not be any readier way thought upon then the erecting of Synagogues , and writing many copies , these were the courses which they took , ( they had had experience of the inconvenience of having one only copy , in the losse of that copy , which being found again by Hilkiah the Priest , made King Iosiah to rend his clothes , at the hearing of those things written in the Law ) and accordingly we finde , before the coming of our Saviour , many Synagogues erected in forrain places , and the books of the Law , and the Prophets in every Synagogue , reade every Sabbath day ; now every dispersion encreased the number of Synagogues and Books . And besides the first captivity of the Tribes carried into Media by the Assyrians , we shall finde them , even after they had licence from Cyrus to return , continuing still abroad , and upon many new occasions again dispersed : those that reade over sacred Histories and prophane , shall finde them seated in most of the Eastern Countries adjacent Iudea , or not farre distant from thence : the Macedonians invited them to Alexandria , the cruelties of Antiochus , the civill warres of the Asmonaei , the armies of Pompey , and Lossius , drove many of them from their habitations : the cities of Cyrene , of Asia , Macedonia , and Lycaonia , the Islands of Cyprus and Crete , and divers others , even Rome it self , they were all of them furnished with Temples and Synagogues of the Jews : now so it is that the Books of all these did agree together amongst themselves , which they could not have done if any , and not all of them should have been corrupted ; and that all of them should either casually or by design be corrupted ( besides that no end can appear to encourage such a designe ) the thing it self makes it impossible . Besides , had any such thing been , they must , to make a correspondence , have corrupted likewise the Septuagint translation , which for almost three hundred years before our Saviour was extant in Egipt ; that I speak nothing of the Chaldee Paraphrase extant before the time of our blessed Saviour : so then , as far as the nature of a morall subject will admit , we have shewed , as from the causes , that the Scriptures of the Old Testament could not be corrupted . Now as from the signes we have likewise powerfull arguments , that to our Saviours time , they were uncorrupted , because our Saviour never discovers any corruption of the Text , which certainly he would not have spared , at such times as he taxes the Scribes and Pharisees of making the Law of God of none effect , by their traditions . Now , that the Hebrew Canon hath not been corrupted since our Saviours time , we have this sign likewise , that never any of the ancient Fathers have , in their greatest heat of zeal against the Jews accused them of such corruption , though Justin Martyr complain of wronging the Septuagints Translation ; and certainly if they should have corrupted them upon design , either before or since , it would have been in all those places which conclude against them , for Christ , ( the true Messiah , that stumbling stone , upon which they stumbled and fell : ) but those do remain unaltered . The truth is , to them were committed the Oracles of God , and they have , by the visible ordination of the providence of God , discovered so much care and diligence that way , as is not to be found to have been bestowed upon any other writings under heaven : witnesse the Criticall notes of their Massoreth , which gives an account of the numbers of of letters in every Book almost , and almost , if not altogether , of every various lection . I conclude then that they have never been corrupted . SECT. IX . That in our Saviours time these bookes were true , and consequently were the Word of God . BUt we , in our Saviours time they were true , and the Word of God , as appears by our Saviours testimony , and the testimony of the Apostles , who still referre to them as being of divine inspiration , as being the truth and Word of God , their using the testimony , almost of every particular Book , as anthenticall , their disputations founded upon their Authority . Particulars in this kinde are so many , and so plain , that without any more speaking I will conclude , that we are to receive the Old Testament upon the credit of the New ; and the New Testament ( as I have formerly demonstrated ) upon greater reason far then any other writings in the world ; and consequently that we must receive the Books of the Old Testament upon the same Authority . We have already discovered some of those many reasons , whereupon we are to receive the Books of the Old Testament and the New , under the credit and authority of the Word of God . Besides those whereupon I have insisted there are many more ; some of them taken from the quality of the writers , some from the manner of the writings , the former shewing that those men , from whom they proceeded , were not fit persons to devise such things , they being many if not most of them , simple and unlearned men ; the latter manifesting that such things are not , of their nature , obvious to be devised , because they transcend the wit and invention of man ; the Majesty and simplicity of the stile , the concord and harmony , the end and scope , the power and efficacy , the antiquity ; besides the Testimony of the Spirit in the hearts of men . But the evidence of truth no way depending upon the multitude of arguments or reasons , and all of these being insisted on in some or other of those Authours which are obvious , I shall at this time finish what remains , of that which at the first I propounded , which was to shew , That as there are many and important reasons , moving wise men to receive them , so there neither are nor can be any sufficient arguments on the contrary , to make men to refuse them . SECT. X. That there is no reason to disbeleeve the Scriptures . Objections briefly proposed and answered : first generall Objections against the whole . 'T is true indeed , that many both of old and later times , have refused either all or severall parts of the holy Canon , and it is not to be hoped or expected , that they should ever be generally received by all the world : there must be heresies , and amongst the rest there alwaies have been , and sure there ever will be Antiscripturians : the greatest part of the world have ever lived according to sence and appetite ; and to prove that de facto it is denyed , is not to manifest that there is reason why it is so ; yet seeing there are of those disputing and theoreticall hereticks , as well as practicall , to conceal or dissemble the arguments , which are alleadged against the truth , it would be to betray the cause that we have undertaken , and give occasion for some Jealousie , that their Objections are unanswerable . To come then to an issue , some have rejected All , by reason of   Impossibilities .       Repugnances .       Mutations .   Parts , accusing them as Sine nomine , Authoris .       Dubitati ,       Ab intrinseco , matter Those who refuse the whole Scriptures , they are some of them Atheists , others professe themselves Christians , and yet doe deny the authority of the written word , pretending to private and secret illuminations , as the last rule of their actions : the design of my discourse being against the former , I shall only intimate the frenzy of the later . They pretend , that that , which we call the written word , is not the Word of God , because 1. The Word of God is God himselfe . 2. Christ is the Word of God . 3. The Letter kils . 4. The Word of God is spirit and life . These are the arguments which , by some Enthusiasts , are used against the written Letter . And for answer to them , we may only observe , how , by arguing against the authority of the Scriptures , these men do tacitely assert it ; for taking their arguments out of it , and proceeding no further , either by reason or revelation , to the discovery of their antecedents , but barely resting in the recitall of those words which are there written , they do resolve all the power and force of their argument into the authority of those very writings which they would impugne , and consequently they do at once deny and grant , the authority of the Scripture ; which is to deserue the Epithete , which is given them , of fanaticall Enthusiasts . That the Word of God is God himself ( taking the Word of God for the immanent act of the diuine understanding ) is indeed a truth attainable by other principles , by those I mean from whence the absolute simplicity of the divine nature is attainable . But that Christ is the eternall word of the Father , and that there is such a spirit and life , as the argument doth imply , and that there is a divine and mysticall meaning of that letter of the word , they either owe their faith unto that word , or else they have not done very charitably in concealing those waies whereby they come to know it , and very improvidently in giving occasion for us to beleeve , that their pretences of illumination are but pretences . Now for that other party , who doe reject the Scriptures ( the whole bulk of them ) their Arguments are these , I. Because they deliver things impossible , and consequently incredible , and so they are not to be beleeved . 2. Because they deliver things repugnant , and contradictory to one another . 3. Because the Books of the Old Testament are doubtfull , by reason of the differences of the Text and Margent . And the Books of the New Testament are likewise uncertain , by reason of the various readings of severall copies . 1. Those things which the Atheisticall partie use to object , against the authority of the Scripture as impossible and incredible , they are the miracles performed by Moses and the Prophets , by Christ and his Apostles , but if we shall attentively consider them , we shall finde , that they doe include in them no contradiction , nor any absolute impossibility of the performance ; the utmost that can be justly concluded from them , is , that they transcend the ordinary course of the dispensation of that providence , which orders the world , and administers the laws of the government thereof . But , upon the hearing or reading of extraordinary events , presently , ( though they have been sufficiently attested ) to disbeleeve them , upon conceit of reason to the contrary , discovers palpably the want of the exercise of that reason , whereto they so much pretend : for a man to deny , such matters of fact as he is not able to comprehend the reason of , must either suppose the party , to know the causes of all appearances in nature , or conclude him guilty of childish , and ridiculous incredulity . We have before demonstrated the Omniscience , and the Omnipotence of the Divinity ; and that being , as hath been actually proved , clearly and evidently demonstrable , for the contemptible wit , and reasoning of man to prescribe limits , and bounds to that power and knowledge , is no lesse , then to own the acknowledgement of a contradiction , by professing that , to be limited and finite , which the naturall principles of our understandings , will force us to acknowledge of necessity to be immense and infinite . It cannot be thought a thing impossible , that God should either raise the dead , or command the Sunne to stand still in Gibea , by him that considers , what it is to be the originall of life , or to have created the Universe with the word of his eternall power , the things which are impossible with men , they are possible with God : and consequently we having before concluded the vanity and madnesse of Atheism , shall need to say no more , to evince the frivolous weaknesse of this Argument , from the impossibilities . 2. As for those repugnances and contradictions , which some men vainly please themselves , imagining they have found them in the Scripture , if they be well examined , they will be proved to be but so many instances of the weaknesse , or inadvertancy of the Objectors those which have been made against the Old Testament , have long agoe been found by Rabbi Moses ben Maimoni not to have taken in all those conditions , which have been by Philosophers discovered to be required to make up a perfect contradiction , that is , that contrary assertions be made of the same thing at the same time , according to the same part , or motion , or apprehension : and the same hath been lately performed by Manasseh ben Israel , in his conciliator for the Old Testament . It hath likewise , for the New ; been long since performed by many of the Fathers , and of late by diverse of all professions , Papists , Protestants and their severall subdivisions . The matters of Doctrine are easily reconciled by distinguishing the notions of severall terms , so for example , as faith is said by Paul to justifie , and works by Jame . , by distinguishing of Justification ; and the matters of History are reconciled by attending to times , and places , persons , and forms of speech . Thus are the differences cleared , which are about the Genealogies of our Saviour , delivered by Saint Matthew and Saint Luke . The truth is , there could never any considerable difference , either in matter of doctrine or history , be urged against the Scriptures ; yet if some slight and inconsiderable circumstances should seem to us so to differ that we could not reconcile them , it ought rather to confirme our beleef , then any way to shake it ; seeing it is the custome of those who designe to impose upon mens beleef , so to contrive all circumstances as they may be sure to have no difference discovered . Such is , in truth , the agreement and harmony of all these authors , so distant in time , in place , in institution , as is not to be found in any other authours in the world , though of the same sect , either in Philosophy , Law , Physick , or any other faculty ; nor yet in any one man with himself ; as might be manifested , if either this time or place required it . And so instead of an objection to shake us , we have found an argument to confirm us . 3. The third Argument or objection against the whole Books of Scripture is taken from the Keri and Chetib of the Old Testament ; and from the various readings of the New ; from those they conclude them to be doubtfull , from these corrupted . Now the former of these is answered by the Jewish RR Isaac Jacob of old , Elias Levita of later times , who do deny the consequence of that Argument , and make it manifest that those were added for signification of some mystery , and not because the Text was doubtfull : and for proof of their assertion they prove , that the Books of Haggai , Zachary , Malachy , Daniel and Ezra , had those marginall notes added to them by their authours , who all were members of the Synagoga magna , and made the consignation of the Jewish Canon : these could not be doubtfull of the sense of their own writings ; and consequently from those marginall notes , the doubtfulnesse of the Old Testament can no way justly be concluded . As touching the various readings of some places of the New Testament , we cannot deny but that through the failings of some Scribes , there are found in the most ancient copies of those books some differences of letters , or some few syllables , or words ; but this we deny , that those are sufficient , from whence to conclude the books not to be credited ; for upon the same reason it will be concluded that no Book in the world is to be credited , unlesse they can be manifested to be exempted from the slips and failings of transcribers . Nay , the consideration of those various readings , are very strong arguments that the substance of the writings are incorrupted , and that they were never changed upon design , seeing the differences that are do no way inferre any difference , either in the Doctrine or History of the Testament : it was of the favour and mercy of God to preserve to his Church those various readings , that by comparing them together , and likewise with the rest of the holy Scriptures , both the true sence and the true reading of them might at once be manifested . SECT. XI . Objections against particular parts , briefly proposed and answered . NOw Objections , against particular books of either Testament , will be found likewise inconsiderable : 't is true that many of them have been either doubted of or rejected by some men , but those who have pertinaciously refused them , have done it rather out of the interest of their passions and corrupt affections , then out of judgement . Briefly , Ecclesiastes hath been rejected by some as Written by Solomon in his dotage , Placing felicity in sences . But the first of these can no way be proved ; nay , the contrary appears by the whole tenour of it well considered ; and the latter is evidently confuted by the conclusion , Fear Cod , &c. for God shall bring , &c. The Canticles have been taken for a Love-song , compiled in a complement to Pharaohs daughter ; but it had been but a slender complement to tell her , that her eyes were like fish-pools , and her nose like the tower of Lebanon that looketh toward Damascus . The Prophecy of Daniel hath been charged by Porphyrius , to have been a History written after the things were done , written in the time of Antiochus , and imposed upon the world under the credit of the name of Daniel : but , beside the testimony of our Saviour , it appears out of History , that that Prophecy was shewed to Alexander the great , in his advance towards Jerusalem , 150. years before Antiochus . New Testament . Hebrews was rejected by the Latine ; Church because the Authour was unknown , and because of some passages especially seeming to favour the Novatian herefie . I answer . 1. It is not the name of an authour which gives credit to his Writings , but that character of his person which is drawn from his abilities and integrity . Now these were never doubted of in that Authour . 2. Those passages are very well to be understood otherwise , then in favour of the Novatians . 3. It was ever received in the Greek Church , and recited amongst the Canonicall Books by the Councels of Nice , Laodicea , and Carthage . 4. If we are to beleeve , the Western Church had grounds to doubt of the credit of it , at such time as it did not admit it , we may as well beleeve , that that Church had reasons which satisfied them of the authority of it , at such time as they did receive it . The Epistles of Saint James , 2d of St Peter , the second and third of St John , Jude , Revelations , have all of them been doubted of , for some time ; by some parties whether or no they were indeed written by those authours , under whose names they are now received : but though they were some time doubted by some , they were alwaies received by others ; and those Churches which did refuse them , so long as they were unsatisfied , are to be supposed to have been satisfied when they did receive them ; and so we ought to give as great , if not greater cedit to them , then to such others as had not been questioned ; inasmuch as that which hath been deliberated , and debated , and then decided , is to be credited , as well as that which silently hath passed on unquestioned . And now I have with brevity ( as I suppose ) congruous to such an Essay as I intended , made evident the last assertion which I undertook , That to disbeleeve , either the whole body of Scripture , or any part of it , there is no reason ; or not any sufficient reason . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Notes, typically marginal, from the original text Notes for div A67569e-1420 Eternity . Necessity . Simplicity Independency . Incorporeality . Immensity . Unity . Omnipotence . Omniscience . 
A61876	----	A disswasive from conformity to the world as also God's severity against impenitent sinners : with a farewel sermon lately preached to a congregation in London / by Henry Stubs. Stubbes, Henry, 1606?-1678. 1675 Approx. 258 KB of XML-encoded text transcribed from 119 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A61876 Wing S6042 ESTC R26265 09407190 ocm 09407190 42999 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61876) Transcribed from: (Early English Books Online ; image set 42999) Images scanned from microfilm: (Early English books, 1641-1700 ; 1316:18) A disswasive from conformity to the world as also God's severity against impenitent sinners : with a farewel sermon lately preached to a congregation in London / by Henry Stubs. Stubbes, Henry, 1606?-1678. [8], 224 p. Printed and are to be sold by John Hancock Senior and Junior, London : 1675. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England. Liberty of conscience. God -- Wrath. 2004-11 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Rachel Losh Sampled and proofread 2005-01 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A DISSWASIVE FROM Conformity to the World. AS ALSO GOD'S Severity AGAINST Impenitent SINNERS . WITH A Farewel SERMON Lately Preached to a Congregation in London . By HENRY STUBS Minister of the Gospel . Psalm 141. 5. Let the righteous smite me , it shall be a kindness ; and let him retrove me , it shall be an excellent oyl , which shall not break my head ; for yet my prayer also shall be in their calamity . London , Printed and are to be sold by John Hancock senior and junior , at the Sign of the Three Bibles in Popes-head Alley , 1675. TO THE Professors OF THIS AGE . DO you not know that you ought to be followers of God , and Christ , and the Saints , Ephes. 5. 1. Matth. 16. 24. Heb. 6. 12. and not the multitude , Exod. 23. 2. not the world , Rom. 12. 2. And dare you yet to set up them to be your patterns , and to follow their examples , who are not at all esteemed in the Church ? I speak it to your shame , Is there not a Holy Christ to be your Pattern , and a Holy Word to be your Rule ; but Professors of Religion must needs be as the irreligious of the world , taking example from them , who will take no example from Christ ? Now therefore there is utterly a fault amongst you , because you conform so much to this world , contrary to that express prohibition , Rom. 12. 2. Be not conformed to this world ; and because you have so much fellowship with the unfruitful works of darkness ; contrary to that word , Eph. 5. 11. Why are ye not rather Reprovers of the world , and condemners of it , as Noah was , Heb. 11. 7. By your walking as Christ walked , 1 John 2. 6. and according to Rule ? Gal. 6. 16. Why do you not rather suffer your selves to be derided and despised ? Know you not that the world you conform to lies in wickedness ? 1 John 5. 19. And that the unrighteous world shall not inherit the Kingdom of God ? 1 Cor. 6. 9. you know it . And you know also that Eyes are upon you , observers you have many , God , Angels , and Men ; you had need look well to your wayes : you have a Rule to talk and walk by . 'T is not for you to say , we will be as the Heathen , Ezek. 20. 32. we will be as others , contrary to Eph. 4. 17. Which forbids you to walk as others , in the vanity of your minds : Remember the words of Christ to his Disciples , Luke 22. 26. ye shall not be so : You must walk as Christ walked He has left you an example , 1 Pet. 2. 21. If you shall walk as others , you will by so doing give great occasion to the enemies of God to Blaspheme , 2 Sam. 12. 14. And be stumbling blocks to the world : and if offences come by you unto the world , woe unto you , Matth. 18. 7. Remember David , and what God told him , The child that is born to thee shall surely dye ; verily the name of God is blasphemed among the prophane through you ; Rom. 2. 24. You should adorn the doctrine of God our Saviour in all things ; mark In all things , Tit. 2. 10. and be very tender of the name of God and his doctrine , that it be not blasphemed through you , 1 Tim. 6. 〈◊〉 . If it be , be sure God will be as good as his word , Amos 3. 2. You only have I known , therefore I will punish you Christ has somewhat against you already , because you have left your first love . Remember therefore from whence you are fallen , and repent , and do your first works , or else I will come unto you quickly , and will remove your candlestick out of its place , except you repent , Rev. 2. 4 , 5. Would I could say of you as it follows , vers . 6. with a little alteration , But this you have , that you hate conformity to the world which Christ also hateth . Brethren , be ye followers of Christ , and mark them which walk so , as that ye have Christ for an ensample . For many walk , of whom I have told you often , and now tell you even weeping , that they are the enemies of the cross of Christ : Whose end is destruction , whose God is their back and belly , whose glory is in their shame , who mind earthly things , Phil. 3. 17 , 18 , 19. But let your conversation be in Heaven , as was Pauls and the Saints at Phillippi , Phil. 3. 20. Seek you the things which are above , where Christ sitteth at the right hand of God. Set your affections on things above , and not on things on the earth ; for you profess your selves to be dead , and your life is hid with Christ in God. When Christ , who is your life , shall appear , then shall you appear with him in Glory . Mortifie therefore your members which are upon the earth ; Col. 3. 2 , 3 , 4 , 5. I beseech you by the mercies of God , the meekness of Christ , and by your appearing before his judgment seat ; hear counsel and receive instruction , that you may be wise at length , Prov. 19. 20. If you will not hear counsel and receive instruction , read Jer. 6. 8. and consider and tremble . That you may is the prayer of one who wisheth above all things that your souls may prosper , and be adorned as your bodies do and are . NON-CONFORMITY TO THIS WORLD . Rom. 12. 2. And be not conformed to this world . IN this and the foregoing verse we have an exhortation to holiness , branched out into three particulars . 1. That we present our bodies , a living sacrifice , holy , acceptable to God. 2. And not be conformed to this world . 3. But to be transformed by the renewing of our mind . I beseech you : though I might be bold in Christ to enjoyn you , yet for love sake , I rather beseech you , pray and intreat you . Therefore , seeing you have received so much mercy from God through Christ. Brethren , being all the Children of God through faith in Christ. Gal. 3. 26. By the mercies of God , bestowed on you . Gods mercy is one , but the effects and fruits of it are many ; Election , Redemption , Justification . That you present your Bodies ; not your Souls onely , but your Bodies also : God will have the Body conformed to his will , and not to the world , as well as the Soul ; for the Body is for the Lord , for the service of the Lord , and the Lord for the Body , 1 Cor. 6. 13. Our Bodies being his , and bought with a price , 1 Cor. 16. 19 , 20. Our Bodies being the members of Christ , 1 Cor. 6. 15. and therefore also must we glorifie God with our Bodies , 1 Cor. 6. 20. The Apostle praying for the Thessalonians , prayes that their Bodies , as well as their Souls , might be sanctified , 1 Thes. 5. 23. I note this the rather , because many think they may do what they will with , and make what use they will of their Bodies ; but they are greatly deceived , for the Body is not for Fornication , 1 Cor. 6. 15. no not for Ostentation , to make a shew with it . Read , Rom. 6. 13 , 19. That you present them ; 1. That you offer and consecrate them to God as a Sacrifice of thankfulness ; as Heb. 13. 35. A living sacrifice , dead indeed unto sin , but alive to God , Rom. 6. 11. being quickned by his spirit , that we might not live to our selves , but to him who died for us , 2 Cor. 5. 15. Holy , not regarding , but hating iniquity in our hearts ; for if iniquity be regarded , we cannot be accepted : Psalm 66. 18. Acceptable to God , well pleasing to him through Jesus Christ , 1 Pet. 2. 5. through faith in him , without which we cannot please God , Heb. 11. 6. Which is your reasonable service . 1. Your service of God , which consists not in the offering up of unreasonable Beasts , as heretofore , but in the offering up of your reasonable selves . Or , Your service , which is agreeable to the Rules of true Reason . And be not conformed : 1. Take not upon you the form or fashion of this wicked world , make not the Manners and Pleasures of worldly men your rule to walk by . But be ye transformed , changed , altered . 1. More and more . By the renewing of your mind , understanding , will and affections . That ye may prove . 1. Discern , understand . 2. Approve . 3. Give proof by a Godly life that you do understand and approve . That good , acceptable and perfect will of God. 1. Good , which teacheth , and leadeth to that which is good , and makes good . 2. Acceptable , nothing being acceptable to God but what is according to his will. 3. Perfect , comprehending all things necessary to salvation , 2 Tim. 3. 16. These words , And be not conformed to this world , are a Dehortation : Wherein , 1. The Persons Dehorting , Paul a servant of Jesus Christ , called to be an Apostle , one that well understood the mind of his Lord and Master , and would give nothing in charge but what he had received , 1 Cor. 11. 23. 2. The Persons Dehorted , The believing Romans , beloved of God , called to be Saints , Rom. 1. 7. Yea , eminent Saints , Rom. 1. 18. Such as had obeyed from the heart , Rom. 6. 17. 3. The thing they are Dehorted from , viz. Conformity to this world , which you , who are Saints , and called to the Kingdom and Glory of God , should look upon with contempt , and trample under foot . 4. The Mode of the Dehortation , t is in a beseeching way ; I beseech you . 5. The Motive ; By the mercies of God. Doct. 'T is the will of the most holy God , that they who are called to be Saints should not conform to sinners . They that are called out of the world must not be conformed to this world . I shall shew you , 1. What is meant by the World. 2. What meant by conformed . 3. What of the World must not be conformed unto . 4. That it is so . 5. Why. 6. The Use. First , What is meant by the World ? By the world understand The Men of the world , Psal. 17. 14. Worldly minded Men and Women , who have their hearts , inheritance , and happiness here , their portion in this life . The wicked of the world , Joh. 14. 17. These are called the World , 1. Because they are ruled by the God of this world , 2 Cor. 4. 4. Eph. 2. 2. 2. Because they have received onely the spirit of the world , that spirit which teacheth worldly things , and placeth its happiness in worldly things , 1 Cor. 2. 12. 3. Because they are satisfied and contented with the things of this world , Psal. 4. 6. & 17. 14. Phil. 3. 19. 4. Because they are the major part of world . Secondly , What meant by Conformed ? By conforming to the world understand , fashioning our selves according to it ; resembling the world , and being like to it ; making the men of the world our Pattern , our Example , and Copy to write after . When we approve , imitate and follow the sinful fashions and practices of this world , then we conform to it . Now , not to be Conformed to this world , is not to approve , not to imitate , not to follow the sinful , vain , foolish fashions and practices of this world . Not to put on their form and shape in our behaviour . Thirdly , What of the world it is wherein we must not be conformed unto it . 1. Not in that wickedness the world lies in , 1 Joh. 5. 19. Not in that unrighteousness it is filled with : a Catalogue whereof is set down , Rom. 1. 29 , 30 , 31. Not in those works of darkness it delights in , Rom. 13. 12 , 13. Not in those works of the flesh , set down Gal. 5. 19 , 20 , 21. Not in the walk of the Gentiles , Ephes. 4. 17 , 18 , 19. 1 Pet. 4. 3. Not in its lustings , 1 Joh. 2. 16. We must not be conformed 〈…〉 in it s sinful Customs , Dispositions , Practices . We must not be conformed to the practice of worldly men , in Natural , Civil , and Religious actions . We must not eat and drink as they do , for they feed themselves without fear ; Jude 12. We must not buy and sell as they do , for therein they walk not by that rule Mat. 7. 12. We must not carry our selves in Religious matters as they do . We must not hear as they do , for they hear without preparation before hearing , Attention at hearing . Affection at hearing . Application at hearing . Practice after hearing . See Ezek. 33. 31. We must not pray as they do : For 1. They make light of Prayer , Job 21. 15. 2. They Pray with the lip onely , and not with the heart , Isa. 29. 13. Mat. 15. 18. 3. They continue not in Prayer , they grow weary . 4. They think to be heard for their much speaking , Matth. 6. 7. 5. They turn away their ear from heari● 〈…〉 whom they Pray , Prov. 28. 9. 6. They aim amiss in Prayer , Jam. 4. 3. We must not come to the Lords Table as they do , for they come unpreparedly . Nor observe Sabbaths as they do , for they trifle them away . Nor sing Psalms as they do , for they sing not with the heart , but voice onely . Nor fast as they do , for they abstain onely from food , not from sin . Fourthly , That it is so , That Saints must not conform to sinners . Thou shalt not follow a multitude to do evil , Exod. 23. 2. After the doing of the Land of Egypt and Canaan shall ye not do , neither shall ye walk in their ordinances : Levit. 18. 3. Thou shalt not learn to do after the abominations of the Nations : Deut. 18. 9. Walk not in the way of sinners , refrain thy foot from their path : Prov. 1. 15. Enter not into the path of the wicked , go not in the way of evil men : Avoid it , pass not by it , turn from it , and pass away : Prov. 4. 14 , 15. If sinners entice thee , consent thou not : Prov. 1. 10. Thus saith the Lord , Learn not the way of the Heathen : Jer. 10. 2. Though Israel play the Harlot , yet let not Judah offend : Hos. 4. 15. This I say therefore , and testifie in the Lord , that ye henceforth walk not as other Gentiles walk , in the vanity of their mind : Ephes. 4. 17. Have no fellowship with the unfruitful works of darkness , but rather reprove them : Ephes. 5. 11. Ye are children of the light , and of the day ; not of the night , nor of darkness : Therefore let us not sleep , as do others ; but let us watch and be sober : 1 Thes. 5. 5 , 6. The Kings of the Gentiles do so and so● But ye shall not be so : Luke 22. 25 , 26. St. Peter speaks of some Converts that would not run with the world in their sinful fashions and courses , though they were wonder'd at and evil spoken of therefore ; 1 Pet. 4 4. Fifthly , Why. 1. From the World. 2. From themselves . 3. From Christ. 4. From the things themselves wherein conformity to the world is practiced . First , From this World. 1. Because Satan is the God and Prince of it , 2 Cor. 4. 4. Joh. 12. 31. & 14. 13. & 16. 11. 2. Because 't is an evil world , Gal. 1. 4. and lyes in wickedness , 1 John 5. 19. See its description , Psal. 36. 1 , to 5. & Rom. 3. 11 , &c. & 8. 7. Ephes. 4. 18 , 19. 3. Because this evil world must give account , even for those things wherein we are so prone to follow it , 1 Pet. 4. 5. 4. Because the end of it is destruction , Phil. 3. 19. You would not suffer with it , and will you sin with it ? Secondly , From themselves , who by profession are Saints , Christians . 1. Because they are not of the world , but are called out of it ; Joh. 15. 19. God hath seperated you from others to be his own peculiar ; Levit. 20. 24. Exod. 19. 5. Hence , for this cause , as well as others , 't was that God was displeased with his people of old , for desiring a King , that they might be like the Nations , 1 Sam. 8. 5. viz. Because God hath severed them from other people that they should be his : Levit. 20. 26. 2. Because they have better Principles , then the world has , viz. 1 Tim. 1. 5. A pure Heart , Good Conscience , Faith unfeigned , They have Christ in them , as a principle of their life , Gal. 2. 20. And the spirit of God , 1 John 4. 4. 1 Cor. 2. 12. The Principles of the world are , An impure Heart , A bad Conscience , Real unbelief . Yea Satan , Ephes. 2. 2. 1 Pet. 〈◊〉 4. and the spirit of the world , 1 Cor. 2. 12. Now is not this a good reason why the people of God should not conform to this world ? for should they of better principles conform to them of worse ? should they that have a pure Heart , good Conscience , and Faith unfeigned , conform to those that have an impure Heart , a bad Conscience , and real Unbelief ? Should they who have Christ and the Spirit of God in them , conform to them who have Satan and the Spirit of the world in them ? 3. Because they have better patterns to conform to , then the world is , viz. 1. God , 1 Pet. 1. 15 , 16. 2. Christ , Col. 2. 6. 1 John 2. 6. 3. Saints , Heb. 6. 12. Phil. 3. 17. Mark them which walk so as ye have us for an ensample : So as ye have the servants of Christ , not the world for your example . 4. Angels and glorified Saints . We must study so to do the will of God on Earth , as 't is done in Heaven : Matth. 6. 10. Now , judge in your own Consciences , should they who have such excellent patterns , conform to the pattern of a base world ? 4. Because they are bound by their Baptism to the contrary , viz. To renounce the world , the pomps and vanities thereof , and not to follow , or to be led by it . Now should we do that which is a breach of our Baptismal Covenant . 5. Because you that are Saints are born to great matters , even to an inheritance incorruptible and undefiled , &c. 1 Pet. 1. 3 , 4. and should you , persons that are new born to so great an estate , should you please your selves in a conformity to the poor things of this world ? 6. Because you are grown up to maturity , to years of discretion ; so that it is time for you to put away childish things : Whilst you were Children 't was more tollerable , but now that you are grown up to be men , to be so childish and foolish is intollerable . See 1 Cor. 13. 11. 7. Because you are more excellent then your neighbour , Prov. 12. 26. and therefore must not conform to them . For shall the more noble conform to the more ignoble ? Ye are Gods treasure , Psal. 135. 4. And shall Gods treasure conform to the refuse of this world ? You are Priests of God , 1 Pet. 2. 9. And shall the Priests of God conform to common people ? The Priests of old were not to touch any unclean thing . 8. Because you have not so learned Christ , Ephes. 4. 20. q. d. The Doctrine of Christ in which you are instructed , and which you have learned , requires another manner of life from you , then that which the Gentiles lead , therefore you should not imitate them . Christ hath taught you otherwise , The grace of God which bringeth salvation , teacheth you to deny ungodliness and worldly lusts , and to live Righteously , soberly , and godly in this present world ; and not to conform to its unrighteous , intemperate and ungodly life , Tit. 2. 11. 9. Because you are now within sight of home , your Fathers house ; and your salvation is nearer , and therefore must cast off the works of darkness , and walk honestly as in the day , not in rioting , drunkenness , not in chambering and wantonness , not in strife and envying : As the world does . Rom. 13. 11 , 12. Your thoughts should now be so taken up and pleased with what you have in view , the great things which are to come , and so near to come , that all the toyes and trifles this world is so much pleased with , should be looked upon by you with disdain . 10. Because you shall now very speedily be separated from this world , and distinguished from it , and delivered from that wrath which they shall suffer for ever and for ever ; and will you conform to them now , in those things for which they shall suffer the vengeance of eternal fire ? would you have your souls gathered hereafter with those you conform to here , and whose fashions you have learned here ? David would not , Psal. 26. 9. Thirdly , From Christ. 1. Because Christ designedly gave himself to deliver us from this present evil world according to the will of God and our Father , Gal. 1. 4. To what he gave himself , see Isa. 50. 6. & 52. 14. His back to smiters , his checks to them that plucked off the hair , his face to shame and spitting . Consider this you proud men and women , whose Backs , Faces , Heads , Necks , Brests , and Armes , shew the pride of your Hearts . Did Christ give himself to suffer all this , that he might separate and deliver you from conformity to this world ? And is not this a good Reason why you should not conform unto it , in hair , habit , and nakedness . 2. Because Christ and his Kingdom is not of this world . 1. Christ is not of it , Joh. 8. 23. 2. His Kingdom is not of it , Joh. 18. 36. Not onely in respect of the subjects , but in opposition to worldly Kingdoms , which come with external pomp and observation . But Christ's Kingdom is not so , Luke 17. 20 , 21. Fourthly , From the things themselves wherein conformity to the world is practiced . 1. Because these things are not of the Father , but of the Devil , and the world , 1 Joh. 2. 16. 2. Because the love of these will not consist with the love of God , 1 Joh. 2. 15. 3. Because these things pass away , 1 Cor. 7. 31. 1 Joh. 2. 17. Sixthly , The Use. 1. Of Information . Then the best are prone to conformity to this world , so far as they are carnal ; what need else of this Prohibition , Be not conformed to this world . Even Joseph was found guilty of conformity to Pharaohs Courtiers in swearing by the life of Pharaoh , Gen. 42. 15 , 16. 2. Use of Reproof , Of such as profess themselves to be Saints , and to be called to fellowship with Christ , and yet have fellowship with the unfruitful works of darkness ; who profess themselves to be called out of the world , and yet conform unto it ; who profess themselves to be Saints , and yet live like sinners . God finds fault with this , and is much displeased that his people should learn the works of the Heathen , Psal. 106. 35. And think you it doth not displease him that we should learn the fashions of the world , and serve their Idols , Psal. 106. 36. Do not they whose fashions you learn , make Idols of their Hair , Skin , and Habit ? and will you serve their Idols ? Pray God they prove not a snare unto you . Read , 1 King. 14. 24. 2 King. 17. 33. 2 Chron. 13. 9. & 25. 14 , 15. May we not well say to such as conform to this world , as Jehu the Prophet said to Jehosaphat , 2 Chron. 19. 2. should you conform to the ungodly , and love and like the practices of them that hate the Lord ! Pray God wrath may not come upon you for this . Hezekiah a good man was proud of his fine things , 2 Chron. 32. 25 , 26. with 2 King. 20. 13. but wrath came upon him for it . Read , Ezek. 23. 26. 3. Use of Examination . Do not we conform to this world ? even we who in some things are Non-conformists ? Do not many , who in some things separate from the world , in other things conform unto it ? Do not many that separate from their worship , conform to their works ? Have not many fellowship with the world in the unfruitful works of darkness , that will have no fellowship with them in worship ? The world is for rioting , drunkenness , chambering and wantonness , strife and envying , Rom. 13. 13. Would Professors were not so too ? The world is for lasciviousness , lusts , excess of Wine , revellings , banquetings , 1 Pet. 4. 3. Would Professors were not so too ? All that is in the world , is the lust of the flesh , the lust of the eye , and the pride of life , 1 Joh. 2. 16. Now I beseech you let 's deal truly with our selves , do not we conform to this world in these ? In lusting after Pleasure , Profit , and Preferment ; are not ▪ these in too great account with us ? Do not we love , desire , and seek after these ? Would you that are Professors could wash your hands from voluptuousness , covetousness , pride and vain glory . Take a view of the world , and then take a view of your selves , and then judge whether you do not conform unto it . The world is , Atheistical , without God in the world , Psal. 14. 1. Eph. 2. 12. Are not we so too , or very near it ? See Isa. 49. 14. & 51. 13. Psal. 77. 9. Blasphemous , Psal. 74. 18. And are not we guilty of this too much ? See Rom. 2. 24. Covetous , 2 Pet. 2. 14. And are not Professors so too ? Judas a Professor , and Demas a Professor were so ; 2 Tim. 4. 10. Defrauding , Rom. 1. 29. And do not Professors the same ? See 1 Cor. 6. 8. Envious , Gal. 5. 21. And are not Professors so too ? See 1 Cor. 3. 3. Fearful of suffering for religion ; of these read , Rev. 21. 8. And are not Professors so too ? See Matth. 13. 21. Even Peter was too fearful . God-distrusting , Psal. 20. 7. Jer. 17. 5. And are not Professors so too ? See Isa. 31. 1. Haughty , Rom. 1. 30. And are not Professors so too ? See 2 Tim. 3 ▪ 2 , with 5. Did not the Disciples of Christ affect superiority ? Idle , Sloathful , Ezek. 16. 49. And are not Professors so too ? 2 Thes. 3. 11. 1 Tim. 3. 13. Matth. 25. 26. Kain-like , Brother hating ; 1 Joh. 3. 13. Prov. 29. 27. Joh. 15. 18 , 19. And are not Professors so too ? See Jude 11. Lukewarme , Indifferent , 1 King. 18. 21. And are not Professors so too ? See Rev. 3. 16. Murmuring , 2 King. 6. 33. Rev. 16. 10 , 11. Isa. 8. 31. And are not Professors so too ? See 1 Cor. 10. 10. Negligent , neglects duty to God and man. 1. To God , Psal. 14. 4. 2. To man , Ezek. 16. 5. And are not Professors so too ? Offence-giving , Matth. 18. 7. Do not Professors do so too ? They did in Pauls time , Rom. 14. Passionate , froward , ●retful ; as Nabal , 1 Sam. 25. 17. Are not Professors so too ? See Jonah 4. 9. Quarrelsom , Contentious ; Are not Professors so too ? See 1 Cor. 1. 11. & 6. 7. Revengeful ; Are not Professors so too ? See Luke 9. 54. Secure , like Laish , Judg. 18. 7. Are not Professors so too ? See Jer. 8. 6 , 7. Hos. 7. 9. Treacherous ; Are not Professors so too ? Mic. 7. 4 , 5. Uncharitable ; Mat. 25. 42 , 43. Are not Professors so too ? See Jam. 2. 15 , 16. Job . 3. 17 Wavering , unbelieving ; Joh. 5. 38. & 10. 26. Joh. 12. 39 , 47. And are not Professors so too ? See Joh. 6. 60 , 64 , 66. Yea , see Luke 24. 25. Joh. 20. 25. 4. Use of Dehortation . Be not conformed to this world . That I may the better disswade you from conformity to this world , I shall shew you , 1. What they are called to whom you are beseeched not to conform . 2. What those things are called wherein you are desired not to conform . 3. What you your selves are called , who are disswaded from conformity to this world . 4. How God is affected and carries towards this world which you are beseeched not to conform to . 5. How the world is affected and carries towards you who are disswaded from this conformity . First , What they are called , to whom you are beseeched not to conform . They are called , 1. Men of this world , Psal. 17. 14 whose portion is in this life . Now shall those who have God to be their portion , Psal. 16. 5. conform to these ? 2. The Children of this world , Luke 16. 8. who are well pleased with the rattles , toyes and trifles of this world . Now shall those who are born of God , to an inheritance incorruptible , &c. 1 Pet. 1. 3. conform to these ? 3. The Disputers of this world : The enquirers of this age , so the Dutch , 1 Cor. 1. 20. Now shall those who have the Scriptures to search . Joh. 5. 39. conform to these ? 4. The Fornicators of this world , 1 Cor. 5. 10. Now shall the chaste Virgins of Christ , 2 Cor. 11. 2. conform to these ? 5. The Friends of this world , Jam. 4. 4. who are the enemies of God. Now shall the Friends of God , Joh. 15. 14 , 15. conform to these ? 6. The Rich in this world , who are apt to be high minded , 1 Tim. 6. 17. Now shall the Humble and Contrite , with whom the high and lofty One vouchsafes to dwell , Isa. 57. 15. conform to these ? Secondly , What those things are called wherein you are desired not to conform to this world . 1. The darkness of this world , Eph. 6. 12. Now shall they that are light in the Lord , Eph. 5. 8. conform to the world in its darkness ? 2. The Wisdom of this world , 1 Cor. 2. 6. & 3. 9. which descendeth not from above , but is earthly , sensual , devilish , James 3. 15. Now shall a wise man endued with wisdom from above , Jam. 3. 13 , 17. conform to this earthly , sensual , devilish wisdom of the world ? 3. The Cares of this world , Mat. 13. 22. Now shall they who have a Father in Heaven , who knoweth their needs , and careth for them , Mat. 6. 32. 1 Pet. 5. 7. care as the world doth ? 4. The Course of this world , Eph. 2. 2. Now shall they who are called out of the world , and now are not of the world , Joh. 15. 19. and whom the world hates , run the course of this world ? 5. The Fashion of this world which passeth away , 1 Cor. 7. 31. Now shall they who have in Heaven a better and more enduring substance , Heb. 10. 34. fall in love with the fashions of this world ? 6. The lusts of men , 1 Pet. 4. 2. Now shall they who have Gods law written in their hearts , Heb. 8. 10. live according to the lusts of men ? Thirdly , What you your selves are called , who are diswaded from conformity to this world . 1. Adopted Sons , Gal. 4. 5. Sons and Daughters , 2 Cor. 6. 18. Others , the ungodly , men of the world are called Bastards , Heb. 12. 8. Now shall the Sons and Daughters of God conform to the Bastards of this world ? 2. Alive to God , Rom. 6. 11. Others are dead in sin , Ephes. 2. 1. Luke 15. 32. Now shall they who are a live to God , conform to those who are dead in sin ? I say as Paul in a like case , 1 Cor. 6. 15. God forbid . 3. Believers , Act. 5. 14. The men of the world are called unbelievers , 2 Cor. 6. 14. Now shall Believers conform to , and yoke with unbelievers ? God forbid . 4. Blessed of the Lord , Gen. 26. 29. Psal. 115. 15. The wicked are the Cursed of the Lord , Psal. 37. 22. Now shall the Blessed of the Lord , conform to the Curfed of the Lord ? God forbid . 5. Children of God , 1 Joh. 3. 10. The wicked are called Children of the Devil , 1 Joh. 3. 10. Now shall the Children of God conform to the Children of the Devil ? God forbid . 6. Children of Light , Luk. 16. 8. 1 Thes. 5. 5. The men of the world are called Children of Darkness , 1 Thes. 5. 5. Now shall the Children of Light conform to the Children of Darkness ? God forbid . 7. Children of wisdom , Matth. 11. 19. The wicked are called sottish Children , that have no understanding , Jer. 4. 22. Now shall the Children of wisdom conform to the sots of this world ? God forbid . 8. Children of the free woman , Gal. 4. 30 , 31. The wicked are called the Children of the bond woman , Ibid. Now shall the Children of the free woman conform to the Children of the bond ? God forbid . 9. Children of Sion , Psal. 149. 2. Babilon also has Children , for she is the Mother of Harlots and abominations , Rev. 17. 15. Now shall the Children of Sion conform to the Children of Babilon ? God forbid . 10. Children of the Highest , Luke 6. 35. Who dwels in the high and holy place , Isa. 57. 15. The wicked are called the Children of this world , Luke 16. 8. and Inhabiters of the Earth , Rev. 12. 12. Now shall the Children of the Highest conform to the Children of this low world ? God forbid . 11. Christians , Act. 11. 26. Some crucifie him afresh , Heb. 6. 6. as they do who reckon of him and reject him , as the Jews did who crucified him . Now shall Christians conform to the crucifiers of Christ ? God forbid . 12. Christs Brother , Sister , and Mother , Matth. 12. 50. The wicked are Aliens from the Church of Christ , and strangers from the Covenants of Promise , Ephes. 2. 12. Now shall Christs Brother , Sister , and Mother , conform to strangers ? God forbid . 13. Crown of glory , Royal Diadem , Isa. 62. 3. The wicked are Christs footstool , Psal. 110. 1. Now shall Crowns of glory , and Royal Diadems conform to foot-stools ? God forbid . 14. Devout , Act. 2. 5. Act. 10 2. The wicked are without God , Eph. 2. 12. Now shall the Devout conform to those who are without God in the world ? God forbid . 15. Discreet , who guide their affairs with discretion , Psal. 112. 5. The wicked are void of counsel , Deut. 32. 28. and oft-times their counsels , such as they are , are carried Headlong , Job 5. 13. Now shall they who do or should guide their affairs with discretion , conform to those who are void of counsel , or whole counsel is carried headlong ? God forbid . 16. Elect of God , Col. 3. 12. The wicked are rejected of God , Jer. 6. 30. Now shall the Elected of God , conform to the rejected of God ? God forbid . 17. Espoused of Christ , 2 Cor. 11. 2. Hos. 2. 19. The wicked are called Adulterers and Adulteresses , Jam. 4. 4. Now shall the Espoused of Christ conform to the Adulterers and Adulteresses of this world ? God forbid . 18. Friends of Christ , Joh. 15. 14 , 15. The wicked are called his Enemies , Luke 19. 27. Now shall the Friends of Christ , conform to the Enemies of Christ ? God forbid . 19. Faithful servants , Matth. 24. 45. & 25. 23. The wicked are called Sloathful servants , Matth. 25. 26. Now shall Faithful servants conform to Sloathful servants ? God forbid . 20. Good , Matth. 12. 35. The wicked are called Evil , ibid. and naught , Prov. 6. 12. Now shall the Good conform to the Evil ? God forbid . 21. Godly , Psal. 12. 1. The wicked are called Ungodly , Psal. 1. 4. Now shall the Godly conform to the Ungodly ? God forbid . 22. Gold , Job 23. 10. The wicked are likened to Dross , Psal. 119. 119. Now shall Gods Gold conform to the Dross of this world ? God forbid . 23. Happy , Psal. 144. 15. The wicked are Miserable , Rev. 3. 17. Now shall the Happy conform to the Miserable ? God forbid . 24. Heavenly , Having their conversation in Heaven , Phil. 3. 20. The wicked are Earthly , minding Earthly things , Phil. 3. 19. Men of the Earth , Psal. 10. 18. Now shall the Heavenly conform to the Earthly ? God forbid . 25. Houshold of God , Eph. 2. 19. And Houshold of faith , Gal. 6. 10. The wicked are the Houshold of Satan , 2 Cor. 4. 4. The Devils work-house , Ephes. 2. 2. Now shall the Houshold of God conform to the Houshold of Satan ? God forbid . 26. Jewels , Gods Jewels , Mal. 3. 17. The wicked are Worthless , Prov. 10. 20. Now shall Jewels of great price , conform to the Worthless things of this world ? God forbid . 27. Innocent , Job 4. 7. Jer. 19. 4. The wicked are Hurtful , Bryars and Thorns , Isa. 27. 4. Now shall the Innocent conform to the Hurtful ? God forbid . 28. Kings and Priests , Rev. 1. 6. The wicked are called Common and Unclean , Act. 10. 28. Now shall Kings and Priests conform to the Common and Unclean ? God forbid . 29. Lambs , Joh. 21. 15. Isa. 40. 11. The wicked are Lions , Wolves , Mat. 10. 16. Now shall Sheep and Lambs conform to Lions and Wolves ? God forbid . 30. Lords Freemen , 1 Cor. 7. 22. The wicked are Satans bondmen , 2 Tim. 2. 28. Now shall , &c. God forbid . 31. Meek of the Earth , Zeph. 2. 3. Psal. 149. 4. The wicked are Raging waves of the Sea foaming out their own shame , Jude 13. Now shall , &c. God forbid . 32. Members of Christ , 1 Cor. 6. 15. Eph. 5. 30. Some wicked are Members of an Harlot , ibid. Limbs of Satan . Now shall , &c. God forbid . 33. Men of Wisdom , Micah 6. 9. The wicked are Mad , Eccles. 9. 3. Act. 26. 11. Not themselves , Luke 15. 17. Now shall , &c. God forbid . 34. Merciful , Matth. 5. 7. Psal. 37. 26. The wicked are Unmerciful and cruel , Matth. 25. 42 , 43. Now shall , &c. God forbid . 35. Mourners , Matth. 5. 4. The wicked are all for Mirth , carnal Mirth , Isa. 22. 13. Amos 6. 5 , 6. Now shall , &c. God forbid . 36. New creatures , 2 Cor. 5. 17. The wicked are Old in sin ; of some 't is said they were Old in Adulteries , Ezek. 23. 43. Corrupt nature in them is called the Old man , Ephes. 4. 22. Now shall , &c. God forbid . 37. Old Disciples , so some are called , Act. 21. 16. And Fathers , 1 Joh. 2. 13. Some are Young , raw , unexperienced Professors . And shall Old Disciples conform to th●se ? God forbid . 38 Obed●ent , Rom. 6. 17. The wicked are called Disobedient , Tit. 1. 15. 1 Tim. 1. 9. Now shall , &c. God forbid . 39 Precious , Jer. 15. 19. Isa. 43. 4. Excellent , Psal. 16. 3. Precious So●s of Sion , Lam. 4. 2. The wicked are Vile , Jer. 15. 19. The wicked are called Vile persons , Psal. 15. 4. Dan. 11. 21. Now shall , &c. God forbid . 40. Quiet , Psal. 35. 20. according to the injunction given , 1 Thes. 4. 11. The wicked are unquiet like the troubled Sea which cannot rest , Isa. 57. 20. Given to change , Prov 24. 21. And busie Bodies in other mens matters , 1. Pet. 4. 15. 2 Thes. 3. 11. Now shall , &c. God forbid . 41. Righteous , Matth. 13. 13. Isa. 3. 10. Matth. 25. 46. The wicked are Unrighteous , 1 Cor. 6. 9. Enemies of Righteousness , Act. 3. 10. Now shall , &c. God forbid . 42. Redeemed of the Lord , Isa. 62. 12. The wicked are Forsaken , left in Bondage , ibid. And Reprobate Silver , rejected of God , Jer. 6. 30. Now shall , &c. God forbid . 43. Sanctified in Christ , 1 Cor. 1. 2. Saints , Saints of the most High , Dan. 7. 25 , 27. The Holy people , Isa. 62. 12. A Holy Nation , 1. Pet. 2. 9. The wicked are Unholy and Profane , 1. Tim. 1. 9. 2 Tim. 3. 2. Bruit beasts , 2 Pet. 2. 12. Swine , Matth. 7. 6. Now shall , &c. God forbid . 44. ●ervants of the most high God , Dan , 3. 26. Act. 16. 17. The wicked are the Servants of Sin , Rom. 6. 17. and of divers Lusts , Tit. 3. 3. And shall , &c. God forbid . 45. Spiritual men , 1 Cor. 2. 15. The wicked , Natural men , 1 Cor. 2. 14. And shall , &c. God forbid . 46 Springs , a Fountain sealed , Cant. 4. 12. The wicked are Wells without Water , 2 Pet. 2 17. And shall , &c. God forbid . 47. Treasure , yea Gods peculiar Treasure , Psal. 135. 4. The wicked are called Dross , Psal. 119. 119. Now shall , &c. God forbid . 48. Trees planted by the water side which bring forth fruit , Psal. 1. 3. The wicked are Trees without fruit , twice dead , &c. Iude 12. And shall , &c. God forbid . 49. Temples of God , wherein God , Christ , and his Spirit dwels . 1. God , 1 Joh. 4. 12. 13 , 15. 2. Christ , Ephes. 3. 17. 3. The Spirit , Rom. 8. 11. The wicked are the Synagogue of Satan , Rev. 2. 9. & 3. 9. wherein the Devil rules , Eph. 2. 2. And shall , &c. God forbid . 50. Vessels of Gold and Silver , 2 Tim. 2. 20. The wicked are called Vessels of Wood and Earth , ibid. And shall , &c. God forbid . 51. Vines , Noble Vines , Jer. 2. 21. The wicked are called Dege●erate Plants , ibid. And shall , &c. God forbid . 52. Undefiled , Psal. 119. 1. Pure in heart , Matth. 5. The wicked are filthy , Rev. 22. 11. Now shall , &c. God forbid . 53. Wheat ▪ Matth. 3. 12. The wicked are Chaff , Matth. 3. 12. Zeph. 2. 2. and Tares , Matth. 13. 38. Now shall , &c. God forbid . 54. Wise in Heart , Prov. 10. 8. The wicked are Prating fools , Prov. 10. 8. Now shall , &c. God forbid . 55. Wise Virgins , Matth. 25. 2 , 3 , 4. The wicked called foolish Virgins , ibid. Now shall , &c. God forbid . 56. Workmanship of God , Ephes. 2. 10. The wicked are the workmanship of the Devil , John 8. 44. Now shall , &c. God forbid . Fourthly , How God is affected and carries towards this world , which you are beseeched not to conform to . 1. His soul hates them , Psal. 11. 5. 2. He is angry with them every day , Psal. 7. 11. 3. He resisteth them , Jam. 4. 6. 1 Pet. 5. 5. 4. He hides his face from them , and will not hear them ▪ Isa. 59. 2. Jer. 14. 12. 5. He puts them away like dross , Psal. 119. 119. 6. He will consume them , Jer. 14. 12. Rain saares , Fire and Brimstone upon them , Psal. 11. 6. Destroy them , Psal. 145. 20. Turn them into Hell , Psal. 9. 16. Now will you who profess your selves to be the people of God , and to be beloved of God , conform to those whom Gods soul hates ; with whom he is angry every day ; whom he resisteth , &c. Will you conform to those towards whom he thus carries himself ? God forbid . Fifthly , How the world carries , and is affected towards you who are disswaded from this conformity . 1. They hate and abhor you , Joh. 15. 19. Prov. 29. 27. according to that antient sentence , Gen. 3. 15. 2. They scorn you , Psal. 44. 13. & 79. 4. Job 30. 1. 3. They scoff at you , Gen. 21. 9. Lam. 1. 7. 4. They make songs upon you , Job 30. 9 , 10. 5. They speak evil of you , 1 Pet. 4. 4. 6. They seperate from you , and will not conform to you in Gods wayes . And will you conform to these ? what to those that hate you , scorn you , scoff at you , make songs upon you , speak evil of you , and separate from you in Gods ways ? Will you conform to these in the Devils ways ? God forbid . O sirs let them return to you , but do not you return to them , Ier. 15. 19. Three sorts make up this evil World : The Voluptuous . Covetous . Proud. Be not conformed to either , 1. I beseech you by the mercies of God be not conformed to the voluptuous of this world . There are that , Attire , Adorn , dress and habit themselves to draw the Eyes of others to behold them , after the example of Tamar , Gen. 38. 14. who put off her widdows garment , and put on something the better to allure her Father in Law. See Prov. 6. 10. But I beseech you who make profession of Religion , by the mercies of God , be not conformed to such . There are that , Burn in lust one toward another , men with men , working that which is unseemly , Rom. 1. 27. abusing themselves with mankind , 1 Cor. 6. 9. These shall not inherit the Kingdom of God. Wherefore I beseech you by the mercies of God , be not conformed to these . There are that , Cast their Eyes on beautiful objects , after the example of Iosephs Mistriss , Gen. 39. 7. But I beseech you by the mercies of God be not conformed to such . Feed not your Eyes with such objects . Give not your eyes leave to look , for that may prove very dangerous . As 't is said in another case , Remember Lots wise ; So I say in this , Remember David , what his looking on a beautiful woman cost him , 2 Sam. 11. 2. with Psal. 51. And Sampson , ●udg . 14. 1 , 2. & 16. 1. what his looks cost him : Yea and our Grandmother Eve , what l●oking on the forbidden fruit cost her , Gen. 3. 6. Pray therefore as David , Psal. 119. 37. Turn away mine ●yes from b●holding vanity . And do as Job , chap. 31. 1. Make a covenant with your eyes . There are that , Drink waters out of their own Cesterns , as they are allowed , Prov. 5. 15. but they Drink immoderately , and unseasonably out of their own , 1 Cor. 7. 5. and onely to please themselves , not that they may be the fitter to serve God thereby . But I beseech you by the mercies of God be not conformed to these . There are that , Eat and drink too much ; too much for their Health , Estates , Reason , Work , and Imployment . For their Health , impairing that thereby , Prov. 23. 29. For their Estates , wasting them thereby , Prov. 23. 20 , 21. For their Reason , weakning that thereby . For their Work and Imployment , hindering that thereby . These must look for woe and sorrow , Read Prov. 23. 29. to end , & 1 Cor. 6. 9. Wherefore I beseech you that make profession , by the mercies of God , be not conformed to such . There are that , Frequent Stage-plaies . There are that , Gaze on wanton Pictures , which provokes to lust . See Ezek. 23. 14 , to 18. Hearken to wanton Songs and Ballats . Idle out their time . This was Sodoms sin , Ezek. 16. 49. And Davids too , when Joab was besieging Rabba , 2 Sam. 11. 12. and an occasion of his uncleanness . Other evils of it see , Prov. 19. 15. Eccles. 10. 18. Wherefore I beseech you be not conformed to these . Keep company with suspected persons , contrary to the charge , Prov. 5. 8 , 9 , 10 , 11. Remove thy way far from her , and come not near the door of her house . But I beseech you that make profession be not conformed to these ; but do as Joseph , Gen. 39. 10. who would not be with his Mistriss . There are that , Love Pleasures more then God , 2 Tim. 3. 4. such shall be poor , Prov. 21. 12. Wherefore be not conformed to these . But seeing some Pleasures and Recreations are lawful , wherein does the world offend in and about them ? Answer , They offend in and about them in respect of the Matter , Time , and End of them . First , In respect of the Matter . The world makes that the matter of Sport and Recreation , which should be the matter of Devotion and Humiliation . 1. That which should be the matter of Devotion , as Scripture , Lots . First , Scripture phraze and story . This is a taking of Gods name i● vain , which God will not suffer to go unpunished , Exod. 20. To have the Scripture is a rich mercy , Psal. 147. 19 , 20. Rom. 3. 1 , 2. & 9. 4. Wherefore I beseech you by this mercy of God , be not conformed to the world in sporting your selves with Scripture . Secondly , Lots . A lot is a Religious ordinance of God , because it is an ap●ealing to Divine providence , what ever the matter be about which 't is conversant , Prov. 16. 33. And therefore that distinction of ▪ Lots into Religious , Civil , and Indifferent , will not salve the business , as some Divines think ; All lots being Religious as they are an appealing to Divine providence . Quest. If the Question should be asked whither Card-playing , and Dice-playing be a sin ? Answ. I answer , That as Carding and Dicing are commonly used , it is sin ; and I think I have good ground so to answer ; for as 't is commonly used , 't is a swerving from Scripture rules . To Instance in some known Rules . First , Whatsoever is not of faith is sin , Rom. 14. 23. Now will any say that Carding and Dicing as commonly used is done in faith , with assurance that it is pleasing to God in Christ. Secondly , Whatsoever ye do in word or deed , do all in the name of the Lord Jesus , giving thanks to God and the Father by him , Col. 3. 17. Now who can say that Carding and Dicing as commonly used is thus done . Thirdly , Whether ye eat or drink , or whatsoever else ye do , do all to the glory of God , 1 Cor. 10. 31. Now do you think in your Consciences that Carding and Dicing , as commonly used , is done to the glory of God ? Fourthly , In every thing , by prayer and supplication with thanksgiving , let your requests be made known to God , Phil. 4. 6. Now is it thus used , and if not , is it according to the rule ? Fifthly , Give no offence to Jew or Gentile , or the Church of God , 1 Cor. 10. 32. Is no offence given by it ? Sixthly , Whatsoever is of Good report think of and do , Phil. 4. 8. Is Carding and Dicing of good report ? Seventhly , Abstain from all appearance of e●il , 1 Thes. 5. 22. Sure Carding and Dicing hath the appearance of evil . Eighthly , Avoid all occasions of sin , Prov. 23. 21. & 4. 14 , 15. & 58. Doubtless 't is the occasion of much sin . Ninthly , Thou shalt not covet any thing that is thy neighbours , Exod. 20. 17. Now as commonly used , sure there is covering in it . Tenthly , Thou shalt not go beyond or defraud thy Brother in any matter , 1 Thes. 4. 6. As 't is commonly used , 't is a breach of this Rule also . Secondly , That which should be the matter of Humiliation , the world makes matter of Sport and Recreation , viz. Sin , and the Judgments of God. First , Sin : As , 1. Mens living without a calling , to make sport . 2. Mens wearing womens apparel . 3. Mens playing the fool and acting to make sport , as if they had no understanding . Thus to do is sin , and sin is matter of sorrow and humiliation ; and to take pleasure in that which is matter of sorrow , must needs be sin . Secondly , The Judgments of God : As , 1. Foolishness and madness , 1 Sam. 21. 14 , 15. 2. The enmity between the creatures caused by mans sin . Now to take pleasure in these , is to take pleasure in those things which are matter of sorrow and humiliation . Now I beseech you that are professors , by the mercies of God , be not you conformed to the world in these things . Thus you see the world offends in and about Pleasures and Recreations , in respect of the Matter . 2. The world offends in and about them in respect of Time , too much being spent in and about them , viz. whole dayes and nights , contrary to Ephes. 5. 16. 3. In respect of the End , Gods glory not being aimed at , as it should be in every thing , 1 Cor. 10. 31. There are that , Mince as they go , Isa. 3. 16. so as to be taken notice of , and to take carnal affections : See Matth. 14. 6. But I beseech you that profess Religion be not conformed to such . Neigh after others Wives , Jer. 5. 8. & 13. 27. This is abomination , Ezek 22. 11. And such persons God will judge Heb. 13. 4. Wherefore I beseech you be not conformed to such . Open their feet to them that passeth by , Ezek 16. 25. yea their Breasts , which is more tempting . This King James called opening the shop windows , as if they had a mind to sell. But be not conformed to such . Pouder , Patch , and Paint ; after the example of Jezabel , 2 King. 9. 30. and those Ier. 4. 30. Ezek. 23. 40. But God threatens ●o send stench instead of sweet smell , Isa. 3. 24. Therefore be not conformed to such . Practice or are present at Dancings , condemned , Iob 21. 11 , 12. Isa. 3. 16. Matth. 14. 6. Be not conformed to such . There are that , Quit all shame and modesty , like those , Ier. 3. 3. But I beseech you Professors , by the mercies of God , be not conformed to them . Read ill Books , Play-books , &c. words and , matters which corrupt good manners , 1 Cor. 15. 33. and is not convenient , Eph. 5. 4. See the Rule● Ephes. 4. 29. And be not conformed 〈◊〉 〈…〉 h. Seek mixt Wine , Prov. 23. 30. Tarry long at the Wine , Prov. 23. 30. But I beseech you be not conformed to these . Use their Christian liberty for occasion to the flesh , Gal. 4. 13. That take occasion from the doctrine of Christian liberty , to become licentious ; using their liberty as a cloak of naughtiness , 1 Pet. 2. 16. But be not conformed to such . Wander or walk too much in Fields or Streets , after the example of Dina , Gen. 34. 2. and the strange woman , Prov. 7. 12. But I beseech you Professors , by the mercies of God , be not conformed to such . Let such as have temptations to Incontinence , or unclean practices , consider these Scriptures . Prov. 2. 18 , 19. & 5. 3 , 4 , 5 , 6 , 8 , to 14. & 6. 26 , 32 , 33. & 7. 21. to the end . & 22. 14. & 23. 27. & 29. 3. Eccles. 7. 26. 1 Cor. 5. 9. & 6. 9 , 10. Rev. 21. 8. & 22. 15. No whoremonger , nor unclean person hath any inheritance in the Kingdom of Christ and of God , Ephes. 5. 5. Wherefore let no man deceive you with vain words ; for because of these things cometh the wrath of God upon the ●●●ldren of disobedience , Ephes. 5. 6. Diswasives from sensual pleasures . 1. They war against the soul , 1 Pet. 2. 11. 2. They hinder the knowledge of the truth , 2 Tim. 3. 6 , 7. 3. They eat out all pleasure in and love of God , 2 Tim. 3. 4. 4. They choke the seed of the word , Luke 8. 14. 5. They keep from coming to the great Supper , Luke 14. 20. 6. They take away the heart from all that is good , Hos. 4. 11. 7. They are but for a season , Heb. 11. 25. 8. They end in sorrow , Prov. 21. 17. & 14. 3. Adams pleasurable eating forbidden fruit , ended in ejection out of Paradice . Esau's broth , ended in the loss of his birthright . Jonathans honey , in the hazard of his life . Judas his sop , in the Devils entring into him . Babilons golden cup , in her downfall . 9. They are madness and folly , Eccles. 1. 17. & 2. 2. 10. The love of them speaks the power of godliness wanting , 2 Tim. 3. 5. Wherefore I again beseech you , be not conformed to this world in the loving of sensual pleasures . I wish you such a sight as Moses had of the heavenly recompence , and then I am sure you would love them no more then he did , Heb. 11. 25 , 26. Secondly , Conform not to the Covetous world . You read of Covetous practices , 2 Pet. 21. 14. I beseech you , by the mercies of God , be not conformed to the world in them . This Dehortation to you that make profession of Religion , is not without need ; For , 1. Professors have been deeply guilty of covetousness ; as Ezekiels hearers , Ezek. 33. 31 , 32. The Scribes and Pharisees who fasted oft , prayed long , and gave much almes , Matth. 23. 14 : Judas . 2. Christ warns his own Disciples against it , Luke 12. 15. & 21. 34. 3. Saint John writes to those that were Fathers in Christs School , to take heed of it , 1 Joh. 2. 15. And have you not need to be dehorted from it ? Sure you have . I shall therefore in a beseeching way apply my self unto you . There are some that , 1. Abound in wealth , have abundance of all good things , and want nothing , and yet have not power to eat thereof , Eccles. 6. 1 , 2. But are cruel to themselves , denying themselves meat , drink , apparel , rest and sleep ; and cruel to their families , denying them things convenient . These sure are a part of the covetous world ; And I beseech you by the mercies of God , be not conformed to them . 2. Build by unrighteousness and wrong , Jer. 22. 13. wherein see the latter part of the vers . and Jam. 5. 4. But I beseech you , &c. be not conformed to these . 3. Cumber themselves about the many things of the world , so that they cannot spare time for the service of God in the closet or family , Luke 10. 41. These also are part of this covetous world ; And I beseech you by the mercies of God be not conformed to them . 4. Devise covetous things and practices , Isa. 32. 7. 2 Pet. 2. 14. But I beseech , &c. be not conformed to these . 5. Deal falsely , Jer. 8. 10. using false words , lying to get gain , which is , &c. Prov. 12. 22. And false weights , which are abomination to the Lord , Prov. 11. 1. & 20. 23. And false oathes which God hates , Zech. 8. 17. And false accusation , a way of getting which some take . 'T is like Zacheus was guilty of it , for saith he , Luke 19. 8. If , &c. 6. Whose Eyes and Heart are not but for their covetousness , and for oppression and violence to do it , watching opportunities ; as when men are in distress and necessity , they work upon mens necessities , to get what bargains they please , Jer. 22. 17. But I beseech you , &c. be not conformed to those . 7. Forget to do good , and communicate ; though charged not to forget it , Heb. 13. 16. or if they do any thing this way , 't is sparingly , grudgingly ; contrary to the charge , 2 Cor. 9 , 6 , 7. Too like him , 1 Sam. 25. 10 , 11 , 36. Forsake the poor , Job 20. 19. But I beseech you , &c. be not conformed to these . Do any forget to sow their Land , at Seed time ? 8. Some are Given to covetousness , Jer. 6. 13. Greedy of gain , Prov. 1. 19. 1 Tim. 3. 3. Are immoderate in their desires after riches , thirsting like the horsleech ; Ever crying give , give , Prov. 30. 15. And in their Joy and Grief also . In their Joy , in the enjoying of them , as He , Luke 12. 19. In their Grief , in parting with them , as that young man , Matth. 19. 21 , 22. But I beseech you , &c. be not conformed to these . 9. Hard men , reaping where they have not sown , and gathering where they have not strawed ; Matth. 25. 24. But I beseech you , &c. be not conformable to these . 10. Joyn house to house , Isa. 5. 8. 11. Keep bad company to get gain , Prov. 1. 14 , 15 , 16. contrary to the counsel of the Holy Ghost : here and Prov. 4. 14 , 15. Some plead they shall have no Trade unless they do so . But I beseech you , &c. be not conformable to these . 12. Lade themselves with thick clay or mire , burden , pollute , and entangle themselves , in taking , raking , and ransaking for riches , Habak . 2. 6. Some lade their Carts so much , that they either stick , or break all . But I beseech you , &c. be not you conformed . 13. Make Gold their hope , Job 31. 24. Their strong City , Prov. 10. 15. Trusting in their abundance , Psalm 52. 7. Contrary to the charge , 1 Tim. 6. 17. and to their ruine , Prov. 11. 28. Therefore I beseech you , &c. 14. Mind earthly things , Phil. 3. 19. Heavenly things are not in all their thoughts . But I beseech you , &c. be not conformable , &c. 15. Never are satisfied . Though he have neither Child nor Brother , &c. Yet there is no end of his labour , nor is his eye satisfied with riches , Eccles. 4. 8. But I beseech you , &c. be not conformed , &c. 16. Over reach , go beyond , and defraud one another in dealing and barganing ; this is prohibited , 1 Thes. 4. 6. Therefore I beseech you , &c. be not conformed to these . 17. Plead Poverty , deb . s and family expences , when any thing is desired or required for a pious , charitable or righteous use , though there be enough for pleasure and pride . But I , &c. be not conformable , &c. 18. Are Querulous , complainers , Jud. 16. never content with their condition , with what they have ; contrary to the charge given us , Heb. 13. 5. But I beseech you , &c. be not conformable , &c. 19. Run greedily after the error of Baalam , for reward , Jud. 11. Adulterating or corrupting the doctrine of Truth for filthy lucre ; unlike to Paul , 2 Cor. 2. 17. But I , &c. be not conformable , &c. 20. Speak mostly of the world , 1 Joh. 4. 5. And of the earth , Joh. 3. 31. whose language is , who will shew us any good , Psal. 4. 6. Who will shew us how we may get goods and riches ? But I beseech , &c. be not conformable , &c. 21. Serve Mammon , Matth. 6. 24. But I , &c. be not , &c. 22. Study gain more then godliness , being godly only for the sake of gain , 1 Tim. 6. 5. But I , &c. be not , &c. 23. Turn aside after lucre , 1 Sam. 8. 3. Contrary to the charge , Deut. 16. 19. Take away the right from the poor , Isa. 10. 1 , 2. But I beseech , &c. be not you , &c. 24. Venture the salvation of their Souls for this present world , as Demas did , 2 Tim. 4. 10. But I , &c. be not , &c. 25. Wish the Sabbath over , that they may be getting something of the world , Amos 8. 4 , 5 , 6. But I , &c. be not , &c. 26. Will be rich , 1 Tim. 6. 9 , 10. though they fall into , &c. But I , &c. be not , &c. Diswasives from conformity to this Covetous world . 1. They that do , and are covetous like the world , are hated , abhorred of God , Psal. 10. 3. 2. Sorely threatned , Isa. 5. 8. Isa. 10. 1. 2. Job 20. 15 , 19 , 20. & 27. 16 , 17 , 18. 3. The word will do you no good whiles such , Matth. 13. 22. Ezek. 33. 31. Mark. 4 18 , 19. 4. You are in Gods account Idolater , Col. 3. 5. Eph. 5. 5. 5. You will be troublers of your house , Prov. 15. 27. 6. No sin will be strained at , if you give way to be covetous , for covetousness is the root of all evil , 1 Tim. 6. 10. Thou maist be a Judas , Matth. 26. 15. A● Ananias , Act. 5. 2. 7. Thy heart is in danger to be hardned ; covetous men seldom repent , Jer. 2. 31. 1 Thes. 2. 5. 8. Saints must have no fellowship with you , 1 Cor. 5. 11. 9. You must not go to heaven , 1 Cor. 6. 10. Thirdly , Conform not to this Proud world . Corrupt and sinful man is a proud Creature , Proud all over . Proud , First , In speech , Psal. 12. 4. Speaking proudly . 1. Against God , Daen. 7. 25. Rev. 13. 6. and with Pharaoh saying , who is the Lord ? 2. Against his People , Psal. 31. 18. Speaking grievous things proudly against them . Secondly , In heart , Psal. 101. 5. Isa. 9. 9. Prov. 21. 4. stout , stiff , unyielding . These are abomination to the Lord , Prov. 16. 5. Thirdly , In spirit , high minded , Eccl. 7. 8. Fourthly , In look , Prov. 16. 17. & 21. 4. Fifthly , In gesture , Isa. 3. 16. Sixthly , In deed , Psal. 31. 23. Exod. 18. 11. Be not conformed to the world herein . This Dehortation is not without need to you Professors . The Best have been and are prone to it 1. Josephs Brethren , Gen. 37. 8. 2. Aaron and Miriam , Num. 12. 1 , 2 3. David , 2 Sam. 24. 1 2 , 4. 4. Uzzia , 2 Chron. 26. 16 , 19. 5. Hezekiab , 2 Chron. 32. 25. 6. The Apostles of Christ , Mark 9. 34. There are that , Affect high places , uppermost rooms in th● Synagogues , Matth. 23. 6. Christs own Disciples were contending about this , Matth. 18. 1. & 20. 21 , 22. Luke 22. 24 , 25 , 26. Contrary to the charge , Gal. 5. 26. But I beseech you that Profess religion , by the mercies of God , be not conformed to these . Bo●st themselves , Isa. 37. 12 , 13. & 10. 8 , to 12. Psal. 10. 3. Amos 6. 13. Dan. 4. 30. Luke 12. 18 ; 19. Contrary to Prov. 27. 1 , 2. Some Boast of their Will , the Arminian● ▪ Some of their Reason , the Socinians . Some of their Revelations , the Anabaptists . Some of Perfection and Sufferings , the Quakers . Some of Traditions and Miracles , the Papists . Some of Gifts and Priviledges , Rom. 2. 17 , &c. Joh. 8. 33 , 41. But I beseech you , &c. Build with hewen stone , when , &c. Isa. 9. 9 , 10. q. d. That are so far from Repenting when corrected , that they harden their hearts more and more ; So Mal. 1. 4. But I beseech you , &c. Covet to be seen of men in what they do , Matth. 23. 5. Contrary to Matth. 6. 1 , 2 , 3 ; 5. But I beseech you , &c. Displeased with the Praise of others , Matth. 21. 15. Despise others , Luke 18. 9. But I beseech you , &c. Establish their own Righteousness , Rom. 10. 3. Luke 18. 9. But I beseech you , &c. Fortifie themselves in the Rocks , &c. Obad. 3. 4. Flatter themselves with outward advantages and accommodations . But I beseech you , &c. Give not God the glory , but themselves , Act. 12. 23. but consider his end . And your duty Is●l . 115. 1. Wherefore I beseech you , &c. Haughty scorners who deal in proud wrath , Prov. 21. 24. Casting aside admonitions , with disdain and contempt . But I beseech you , &c. Hearts listed up because of their Riches , &c. 2 Chron. 32. 25 , 27. Contrary to the caution , Deut. 8. 13. The uprightness of such hearts may be questioned , Habak . 2. 4. Wherefore I beseech you , &c. Intrude into things they have not seen , Col. 2. 18. Either , 1. In the Scriptures . 2. With their bodily Eyes . 3. By the Light of sound Reason . Yet venture upon it , as they upon the worshipping of Angels . But I beseech you , &c. Korahs that set themselves against Gods messengers , Numb . 16. 3. But I , &c. Lean to their own understandings . Contrary to the Rule , Prov. 3. 5 , 7. Paul would have such to become fools that they might be wise , 1 Cor. 3. 18. Wherefore I beseech you , &c. Lovers of praise and applause , Mat. 23. 7. Lovers of preheminence , 3 Ep. Joh. 9. Lofty high lookers , Prov. 30. 13. Such was not David , Psal. 131. 1. nor would he suffer such , Psal. 101. 5. But I beseech you , &c. Magnifie themselves , Luke 18. 11 , 12. Contrary to Phil. 2. 3. But I beseech you , &c. Never think to be moved , like her , viz. Babilon , Isa. 47. 7. Good men too prone to this ; as David , Psal. 30. 6. and Job , chap. 29. 18 , 19. Wherefore I beseech you , &c. Offended with those that are not at their beck and command , Num. 22 37. But I beseech you , &c. Offer violence to the Lords Prophets , 2 King. 1. 9 , 11. But I beseech you , &c. Persecute the poor , Psal. 10. 2. Hiding snares for them , Psal. 140. 5. Puft up by their fleshly mind ; 1. Unsanctified mind : 2. Gifts of the mind , as Wit , Knowledge , Eloquence , Memory , Col. 2. 18. Pure in their own eyes , Prov. 30. 11. Isa. 65. 5. But I beseech you , &c. Quarrel and contend , ever stirring up strife , Prov. 28. 25. But I beseech you , &c. Reject the Lord as Pharaoh , Exod. 5. 2. and those , Luke 19. 14. Rise up against his people , Psal. 124. 2 , 5. But I beseech you , &c. Seek and search their own glory ; contrary to Prov. 25. 27. Shew their fine things , 2 King. 20. 13. Smite the Lords Prophets , 2 Chron. 18. 23. That Scorn and contemn , Psal. 123. 4. But I beseech you , &c. Think of themselves more highly then they ought . Think themselves to be something when they are nothing , Gal. 6. 3. Contrary to Rom. 12. 3. Trust in their Treasures , Jer. 49. 4. But I beseech you , &c. Usurp the Priests office ; as 2 Chron. 26. 16. But I beseech you , &c. Walk with stretched out necks , Isa. 3. 16. Will not seek after God , Psal. 10. 4. But I beseech you , &c. Hear and give ear , and be not proud ; for the Lord hath spoken , Jer. 13. 15. what , see v. 9 , &c. Therefore give glory to God. 1. Acknowledge his judgments and threats to be Righteous , and heartily turn to God ; otherwise God will mar your pride . Disswasives from Pride . First , It s not alone , it has very bad companions : As , 1. Naughtiness of heart , 1 Sam. 17. 28. 2. A froward mouth ; Prov. 8. 13. 3. Idleness , Ezek. 16. 49. 4. Unmercifulness , Ezek. 16. 49. 5. Contention , Prov. 13. 10. 6. Hardned mind , Dan. 5. 20. 7. An evil eye , Mark 7. 22. 8. Blasphemy , Mark 7. 22. More , see Prov. 6. 17 , &c. Secondly , God knows them afar off , has no respect for them , will have no communion with them , Psal. 138. 6. Thirdly , God hates and abominates pride , Prov. 6. 16 , 17. & 16. 5. Fourthly , The proud err from Gods commandments , and are cursed , Psal. 119. 21. Fifthly , God resisteth them , Jam. 4. 6. 1 Pet. 5. 5. Gods resistance supposes mans assault , and did ever any harden themselves against God and prosper ? Job 9. 4. What , will you strive with your Maker ? Wo to such , Isa. 45. 9. Sirs , Sirs , see Ezek. 22. 14. God will do to them that which he asks Job whither he could do , Job 40. 11 , 12. God is able to abase them , Dan. 4. 37. And will be above them , Exod. 18. 17. And bring them down , Psal. 18. 27. And low , Prov. 29. 23. To destruction , Prov. 16. 18. & 15. 25. See also , Isa. 2. 11 , to 18. Beloved , would I could fright you from this cursed pride ! What shall I say to you ? It turned , Angels into Devils . Sodom into Ashes . Pharaoh into the Deep . Haman off the Gallows . Nebuchadnezar a grazing with Beasts . Achitophel out of the World. Because Pride of Hair and Habit abounds , I shall close this Discourse with some Disswasives from it . 1. Are not our cloathes Memorials of our sin and shame ? Before our first Parents had sinned , they were both naked and were not ashamed , Gen. 2. 25. But when they had sinned , they were ashamed , and sewed fig-leaves together to cover their nakedness , Gen. 3. 7. But God made them coats of skins , ver . 21. 2. Are they not all Borrowed things ? and that from poor despicable Creatures , your servants ? As , Woollen from the Sheep . Linnen from the Earth . Cotten from the Trees . Silks and Velvets from the Worms . Hats from Beavers and other poor Creatures . Hair from I know not whom . Now suppose a man to have many Servants , and he borrows a Hat of one , a Coat or Cloak of another , and Shoes and Stockins of another , &c. and then goes strutting up and down the Streets in these borrowed things , what would you think of him ? 3. Are not your Cloaths , for the materials of them , much baser then yourselves ? And will you be proud of what is inferior to your selves ? 4. What are your Bodies which you thus dress up and adorn ? Are they not vile , loathsom , stinking , foul , diseased bodies , which must dye and turn to corruption ? 5. Do Cloaths commend you to God , or to wise and sober men ? Nay , onely to men of vain minds they commend you . 6. Does not dressing , decking and adorning of our selves in such a way as is usual , discover the vanity of our own minds ? 7. Are not such dressings , &c. Temptations , snares , enticements and occasions of sin to others ? 8. Is not much of our Cloathing waste and lost , and so a slighting of Christs counsel , Joh. 6. 12. If the Disciples of Christ had indignation at the pouring of Ointment on the Head of Christ ; and if they said , To what purpose is this waste ? Matth. 26. 8. How much more may Christ say , when he looks on the Heads , Necks , and Backs , and Feet of many Professors ; To what purpose is this waste ? Might not the money given for these things have been saved and given to the poor ? Matth. 26. 9. 9. Do not many poor want that which you put on for Pride ? 10. What will you do in the day when God shall come to deal with you , and reckon with you about your layings out upon your Pride ? and Conscience shall witness against you : So much laid out upon my proud lust . For strange and needless apparrel twenty pound , but for naked poor not twenty shillings . For costly new fashioned lace , as one says , ten pound , but for food for the hungry not ten shillings . For dressings and trimmings three , four , or five pounds , but for sick poor not five shillings . For toyes and fancies twenty shillings , but for the relief of the needy not twenty pence . For hair I know not what , but for a pious or charitable use not any thing considerable . To take you off from Conformity to this world , give me leave to expostulate with you . I shall do it for memory sake Alphabetically : Alluding to Gods expostulating with them , Isa. 58. 5 , 6. Is this , This conformity to the world , Is this , To Abstain from fleshly lusts , which , &c. Or is this your abstaining , &c. as you are earnestly beseeched , 1 Pet. 2. 11 , 12. To Abstain from all appearance of evil ; as we are charged , 1 Thes. 5. 22. Or is this your abstaining from , &c. And so your abstaining , &c. in all the following expostulations . 1. To Bring the body in subjection , as Pauls practice was , 1 Cor. 9. 27. 2. To bring forth fruits meet for repentance , as we must if we will escape the wrath to come , Matth. 3. 7 , 8. And those from 2 Cor. 7. 11. Is this to have indignation against our selves , to be zealous , to take revenge upon our selves ? what work would indignation , zeal , and revenge , make upon your Heads , Faces , Necks , and Backs , if you had these . 3. To be blameless as the Sons of God without rebuke , &c. Phil. 2. 15. 2. To Crucifie the flesh with the affections and lusts , as they that are Christs have , Gal. 5. 24. 3. Is this to Condemn the world , as Noah did , Heb. 11. 7. Nay is it not to commend the world , and say you do well to be Proud , Covetous , Wanton , &c. Is this to be converted , and become as little Children ? What to strive for state , to seek for preheminence over one another ; to be greatest , highest , bravest , finest ? A little Child does not so . Even the Disciples of Christ were too worldly , minding worldly greatness and preheminence ; which moved them to put the question , Matth. 18. 1. Who is to be greatest in the Kingdom of Heaven ? 1. The Church ; they dreamed of a worldly pompous state of it ; for Mar. 9. 34. they had disputed among themselves which should be greatest . See Act. 1. 6. Matth. 20. 21 , 24. And Christs answer , ver . 25 , to 29. Now is this Conformity to the world , to be turned from Pride , &c. Without which , Christ says , we shall not enter into the Kingdom of Heaven , Matth. 18. 1 , 2 , 3 , 4. 4. Is this to be consumed with zeal , because Gods words are forgotten , Psal. 119. 139. Is this to deny our selves ; as they who will be Christs Disciples must do , Matth 16. 24. Is this to Enter in at the straight gate , and to strive so to do as we are counselled by Christ , Luke 13. 24. To be Examples as we are bound to be , specially Ministers , 1 Tim. 6. 11. & 4. 12. 1 Pet. 5. 3. To Escape the corruption that i● i● the world through lust , 2 Pet. 1. 4. Is this to Follow Christ our pattern , w 〈…〉 hath left us an example that we should f●●low his steps , 1 Pet. 2. 21. See Matt 〈…〉 16. 24. 1 Joh. 2. 6. Is this to learn of Christ ? Matth. 11. 29. Is this to be as God is in this world ? 1 Joh. 4. 17. To Glorifie God with our bodies ? as we are bound by the price paid for us , 1 Cor. 6. 20. Is this to Humble our selves under Gods mighty hand ? as we are directed by God himself in order to our exaltation , 1 Pet. 5. 6. Is this to Judge our selves ? as we must if we will not be judged and condemned with the world , 1 Cor. 11. 31 , 32. Is this to Keep our selves from our iniquity ? as we must do if we will approve our selves upright , Psal. 18. 23. Is this to Lay to heart the afflictions of Joseph ? who many of them are cloathed with rags : See Amos 6. 4 , 5 , 6. Is this to Mourn for the sins of the time , as those that are marked out for deliverance in a common calamity , do ? See Ezek. 9. 4. Is this , Not to lift up our souls to vanity ? as they that will ascend into Gods holy hill , and stand in his holy place , must not : Psal. 24. 3 , 4. Is this to Note those that obey not the Gospel , and to have no company with them , that they may be ashamed ? 2 Thes. 3. 14. Nay is it not to harden them in their sinful wayes and fashions ? Is this to Order our steps in Gods word , as David prayed he might ? Psal. 119. 133. And so to Order our conversations aright as they must do who will see the salvation of God , Psal. 50. 23. Is this to Put off the old man , which is corrupt according to the deceitful lusts ? Eph. 4. 22. And to Put on the new man , which after God , is created in Righteousness and true holiness ? Eph. 4. 24. Is this to Put off your ornaments from you , that God may know what to do unto you ? Exod. 33. 5. Is this to Present your bodies a living sacrifice , holy , acceptable to God ; as you are by the mercies of God beseeched to do ? Rom. 12. 1. Is this your Quenching the fiery darts of Satan ? Eph. 6. Now Sirs , as St. Paul tells the Corinthians , concerning their manner of communicating , This is not to eat the Lords Supper , 1 Cor. 11. 20. So let me tell you concerning your conformity to this world , This is not to Abstain from , &c. This is not to Bring your Bodies in subjection . This is not to be Converted . This , &c. in all the rest of the Letters . And as he says , vers . 22 , 23. What shall I say to you ? shall I praise you in this ? I praise you not . For I have received of the Lord that which I have delivered unto you . That you who are called out of this world , which is the Devils Chappel , into the Church , which is the house of the living God ; should not be conformed to this world . But should Abstain from , &c. Bring your Bodies into subjection , &c. Is this your reproving your unfruitful works of darkness ? as you are required , Ephes. 5. 11. Levit. 19. 17. Redeeming of time , to spend so many hours in making provision for the flesh ? Time is to be Redeemed , not trifled away , Eph. 5. 16. Is this your Striving against sin , as your duty is to do ? Heb. 12. 4. Your Shining as lights , &c. Phil. 2. 15. To be Transformed by the renewing of your minds ? Rom. 12. 2. No , for t is set in opposition to being conformed to this world . Is this your Using the world as not abusing it ? 1 Cor. 7. 31. Is this your Walking worthy of your high , holy , and Heavenly calling ? as you are required , Eph. 4. 1. Winning others by your conversation ? 1 Pet. 3. 1 , 2 , 4 , 5. Working out your salvation with fear and trembling ? Phil. 2. 12. Being without offence ? &c. Phil. 1. 10. Nay , Is not this your conformity to the world ; Is not this , 1. To justifie the worl● ? Ezek. 16. 51 , 52. 2. Is not this to be a comfort to the wicked world ? Ezek. 16. 54. 3. Is this not to harden them in their sinful course ? Their pride , &c. 4. Is not this to have fellowship with the unfruitful works of darkness ? forbidden , E●hes . 5. 11. 5. Is not this to take the members of Christ , and to make them the members of a harlot ? 1 Cor. 6. 16. 6. Is not this to learn the works of the Heathen , and to serve their Idols , Psal. 106. 35 , 36. which may prove a snare . 7. Is not this to give offence , contrary to 1 Cor. 10. 32. And to be an occasion of stumbling , which Gods people should not be , 1 Joh. 2. 10. 8. Is not this to call men on Earth , our Father , Master ? See Matth. 23. 9. Helps against conformity to this world . First , Understand well wherein you are not to conform to this world . Sure not in any thing which is a swerving from the Rule , the written word of God. Not in any thing which is a transgression of a known Law. Take some instances of known Rules . 1. Abstain from all appearances of evil , 1 Thes. 5. 22. This is one Rule . Now in any thing that is or has the appearance of evil , we must not conform to the world . 2. Avoid all occasions of evil of sin , to our selves or others . All Snares , Traps and Temptati 〈…〉 s to our selves or others to sin ; Prov. 23. 31 & 4. 14 , 15. & 5. 8. Now in any thing which is an occasion of sin to our selves or others , we must not conform to the world . 3. Give no offence , &c. 1 Cor. 10. 32. Phil. 1. 10. 1 Joh. 2. 10. 4. Those things think upon and do which are of good report , Phil. 4. 8. and this you must have a care of lest you fall into reproach , and the snare of the Devil ; 1 Tim. 3 7. Now those things which are not of good report , we must not conform to the world in . 5. Do all in the name of Christ , Col. 4. 17. giving thanks , &c. Now if the world do any thing which cannot be said to be done in the name of Christ , therein you are not to conform to the world . 6. Follow others as they follow Christ , 1 Cor. 11. 1. Now in those things wherein the world does not follow Christ , we are not to conform to them . 5. Whatsoever you would that men should do to you , do you the same to them , Matth. 7. 12. Now if the world do those things to others which they would not have done to themselves , therein we must not conform to them . 8. Let all things be done for edifying , 1 Cor. 14. 26. In Knowledge , Faith , Love , and holy Obedience . Now if the world do any thing that tends to building up of others in Unholiness , and Disobedience , Pride and Wantonness ; we must not conform to the world therein , for all must be done to edifying . 9. Let nothing be done through strife or vainglory , Phil. 2. 3. Now if the world do , &c. 10. Look not every man on his own , but on the things of others , Phil. 2. 4. Now if the world be all for it self , with the neglect of others , we must not therein conform to the world . 11. Redeem the time because the days are evil , Eph. 5. 16. Now if the world trifle away time , on Lords dayes and other dayes , we must not therein conform to the world . 12. Whether ye eat or drink , or whatsoever else ye do , do all to the glory of God , 1 Cor. 10. 31. Now if the world do that which can have no tendency to the glory of God , we must not conform to the world therein . Secondly , Be convinced that 't is a sin to be conformed to this world in such matters before mentioned ; Gods prohibition makes it a sin , Rom. 12. 2. When a man is sure a thing is sinful , he will resist it the more easily ; but if he be in doubt whether it be sin or no , he will the more easily venture upon it , to commit it . The Devils business is to make men believe that sin is not sin , that they may commit it . For this end he raiseth up one Prophet or another , to say as to Ahab , Go up and prosper ; or to say , There is no hurt in this ; or to dispute for it , or practice it himself , and then the Devil has gotten ground . For when a thing is come to be a Controversie , and some that are Wise and Learned , Holy and Religious , are on one side , and some of another ; Then the Hypocrite , as one sayes , hath a cloak for his sin , and a Dose of Opium for his Conscience . Thirdly , Get the fear of the Lord , this will restrain from sin , Neh. 5. 15. Fourthly , Make a covenant with your eyes , Gaze not on the fashions of others ; See Ezek. 23. 16. Fifthly , Set upon the work of mortification , look upon it as a duty of absolute necessity , Col. 3. 5. Rom. 8. 13. Sixthly , Get to be crucified to the world ; and for this end make use of the Cross of Christ , Gal. 6. 14. Seventhly , Have your conversations in Heaven , and your affections on things above , Phil. 3. Col. 3. Mind things not seen . Eighthly , Set God alwayes before you , Psal. 16 8. Gen. 17. 1. Ninthly , Think much of death and judgment , and what thoughts you will then have of conformity to this world . And now in Conclusion let me again beseech you , Be not conformed to this world . I beseech you by the mercies of God , be not conformed to , &c. And by me God himself beseeches you , 2 Cor. 5. 20. Now suppose a Mother should beseech her Child , By the Womb that bare him . By the Paps that gave him suck . By the Knees that dandled him . And by all her care of and kindness to him : what would you think of him , if he should not in a lawful thing yield unto her ? would you not think him to be of a flinty heart ? In like manner when God by his Ministers shall beseech you by the multitude of his tender mercies ; whereby , 1. He begat you to a lively hope of an Inheritance incorruptible , &c. 1 Pet. 1. 3 , 4. 2. He hath quickned us together with Christ , and raised us up together , and made us sit together in heavenly places in Christ Jesus , Eph. 2. 4 , 5 , 6. 3. He hath pardoned us , Psal. 78. 38. 4. He hath called us , 2 Tim. 1. 9. 5. Justified us , Rom. 3. 6. Adopted us , 1 Joh. 3. 7. He hath renewed and saved us , Tit. 3. 5. What stony hearts have they that will not yield when God thus beseeches by his mercies bestowed on them ? Hear me you Professors , let me expostulate . 1. Why Sirs shall God loose and miss of the main end of bestowing his mercies on you ? Our obedience is the main end of his bestowing mercies on us . See Psal. 130. 4. Luke 1. 73 , 74. Psalm 105. 39. to end . 2. Is it not to you that God applies himself in this beseeching way , even to you who have received mercy to be begotten again , quickned , pardoned , called , renewed and saved ? T is to you he comes and beseeches by all his mercies , be not conformed to this world . Others that have not received these mercies , he cannot beseech by them . 3. Had others received the mercies you have , and being beseeched by them , would they not , think you , be perswaded ? 4. Will you hazard and endanger your selves by conforming to , and keeping company with the men of this world ? Jehosaphat did so , 1 Chron. 19. 1 , 2. and wrath was upon him therefore . Josiah did so , 2 King. 23. 29. His forwardness to pleasure the King of Assiria cost him his life . The Israelites conformed to Egypt in Idolatry , Exod. 32. 1 , 2 , 3. And Gods wrath waxes hot against them , v. 10. And to the Moabites in Adultery , Numb . 25. 1 , 2. and the anger of the Lord was kindled against them . If you live after the manner of wicked men , you are like to be judged after their manner , Ezek. 23. 4 , 5. If the Assirian or others will persecute after the manner of Egypt , they shall be punished after the manner of Egypt , Isa. 10. 24 , 26. 5. Doth not God find fault with doing after the manner of others ? See 2 King. 17. 33. 2 Chron. 13. 9. 6. Is not that which is highly esteemed among men , abominable in the sight of God ? Luke 16. 15. That course of life which is most contrary to the fashions of the world , is most commendable and acceptable to God. The further we go from the world in our speech , gesture , attire , works , and actions , the nearer we come to true Godliness , Jam. 1. 27. GODS severity against MAN for Iniquity . Ezek. 24. 13 , 14. In thy filthiness is lewdness : because I have purged thee , and thou wast not purged , thou shalt not be purged from thy filthiness any more , till I have caused my fury to rest upon thee . I the Lord have spoken it , &c. HAth he said it , and shall he not do it ? Hath he spoken , and shall he not make it good ? Numb . 23. 19. Did he not make it good against the Jews , his own peculiar people ? 2 King. 25. begin . Jer. 39. 1 , &c. Jer. 52. 4 , And if God spared not them , the natural branches , Rom. 11. 21. will he spare us ? Take heed England , Take heed London , lest he also spare not thee : If God have brought evil upon the City , which was called by his name , should ye be utterly unpunished ? ye shall not be unpunished : See Jer. 25. 29. If they whose judgment was not to drink of the cup , who might rather have expected favour , then you . If these have assuredly drunk , are you those that shall go altogether unpunished ? you shall not go unpunished , but shall surely drink : See Jer. 49. 12. Nay if God spared not the Angels , nor a whole world , will he spare us , 2 Pet. 2. 4. I would hope , that God will not make a full end of us , but will correct us in measure , yet sure he will not leave us wholly unpunished , Jer. 46. 28. But if there be lewdness in our filthiness , and we will not be purged , God will cause his fury not only to creep , but to rest upon us as it has done upon others . In these two verses ( not to speak of the context , for time will not give leave ) we have a heavy judgment threatned , with the cause and certainty of it . 1. The judgment threatned , Thou shalt not be purged , &c. Till , &c. 2. The cause of it , In thy filthiness is lewdness : because I would have purged thee , and thou wast not purged . 3. The certainty of it , I the Lord have spoken it , &c. In thy filthiness , In thy sin which is filthiness : Sin so called , 2 Cor. 7. 1. In thy Idolatry , Covetousness , Pride , Prophaneness , Hypocrisie , Oppression . Is lewdness , obstinacy ( for she would not be purged from it ) and rejoycing , Jer. 11. 15. Because I have purged thee , I have sought to purge thee , by Admonitions . Exhortations . Counsels . Threatnings . Reproofs . Corrections . And thou wast not ●urged , All labour was in vain and fruitless : As for the word of the Lord they would not hearken to it , Jer. 44. 16. Zech. 7. 12. Thou shalt not be purged from thy filthiness any more : Thou shalt be Warned , Exhorted , Counselled , Threatned , Reproved no more ; but shall be left to perish in thy sins , as desperate and incurable . Till I have caused my fury to rest upon thee : Till I have satiated , satisfied my wrath , and eased my self of my adversaries , and avenged me of mine enemies , Isa. 1. 24. Till I have purged them in Hell fire sayes one , which will be ever doing , but never be done . Doct. God will at last cause his fury to rest upon a people that will not be purged from their filthiness . God will , and this will of his is , 1. Most just ; Because God has offered them mercy and they would none of it . Thus , A Subject commits high Treason against his Prince , for which he is condemned : His Prince out of pitty sends him a pardon , which he rejects , tears and tramples under foot . If the Prince resolve this man shall dye for it , is not his resolution just ? See Ezra 9. 33. Dan. 9. 14. Lam. 1. 18. 2. Most unchangeable , for Numb . 23. 19. At last ; He is not hasty , but slow to anger . He being God and not man , Hos. 11. 9. can bear long , and does , yet will not alwayes , but at last will punish , Isa. 42. 14. & 65. 6. and here in the Text. Cause his Fury , Anger , Indignation , Wrath. Fury is an anger never at rest till it has taken revenge . To Rest , to Abide ; Fury has come and gone , judgments have come and gone , have been sent and called back again , laid on and taken off , for a considerable time ; but at last they shall rest . Upon a people , though professing , and called by the name of the Lord ; though known and formerly saved by the Lord. That will not ; I say , will not , because the Highest does so often lay the blame there , Jer. 6. 16. Their will was against purging , they loved their filthiness : They loved to wander , Jer. 14 10. & 5. 31. & 11. 15. When thou doest evil then thou rejoycest . See Jer. 18. 12. Be purged from their filthiness . By any means , whether fair or foul , whether Warnings , Exhortations , Counsells , Threats , Reproofs , Sabbaths , Sacrifices , Mercies , Judgments . Whose Filth , Scum , Rust , remains . Their Filth , notwithstanding all the Floods they have been in . Their S●um and Dross notwithstanding all the Fires they have been in . Their Rust notwithstanding all the Filings they have had . I might heap Scriptures for proof hereof , but I shall confine my self to this Prophet , Ez●k . 5. 13. & 9. 8 , 9 , 10. & 16. 42 , 43. & 21. 17. You may read , Deut. 29. 20. 2 Chron. 36. 15 , with 17. Jer. 7. 20. & 11. 14 ▪ & 13. 14. & 14. 12. & 18. 11 , 12. Psal. 7. 12. & 50. 21 , 22. & 68. 21. Reason . Gods Honour , Holiness , Justice and Truth , requires it . 1. Gods Honour , If God spare such , it will be thought that he favours them , Psalm 50. 21. Mat. 2. 17. 2. His Holiness , Habak . 1. 13. 3. His Justice , Zeph. 3. 5. Psal. 11 , ult . Justice must render to every one according to &c. 4. His Truth . See Jer. 4. 28. Use 1. Sad then is the case of such as will not be purged from their filthiness . Is it not sad when God will cause his fury to rest upon them , when he is so resolved as you see , v. 14. This People , in the Text , might think , and so possibly may you , God would not be so severe , as the Prophet had told them ; They might say or think , Jeremiah this is but your saying , and you may speak it out of Humor and Discontent . Nay sayes God , I the Lord have spoken it ; I Jehovah who can and will give being and life to my threats , to what I have spoken . They might say , but saying and doing are two things , It may never come to pass though God has spoken it . Nay sayes God , it shall come to pass , as certainly as I have spoken it . They might say , you threaten us with Nebuchadnezar ; but Nebuchadnezar and his Forces are but men , and may fail , and never be able to perform their enterprize . But sayes God , I will do it , and I am not Man , but God. They might say , but sure God will not lay waste Hierusalem his own City , where his Temple and Worship is . To this God answers , True. But thy scum is in thee , and thy filthiness , and in thy filthiness is lewdness , obstinacy , therefore I will not go back from my word of threatening . Thou doest not retract , and therefore I will not . Thou hast gone backward , Jer. 15. 6 ▪ therefore I will not go back . See also Jer ▪ 4. 28. They might say , but God is pittiful , and his compassions fail not . But sayes God , I will not pitty , n● spare , nor have mercy , Jer. 13. 14. They might say , but God will repent of the evil threatned ; according to Jer. 18 8. Ezek. 20. 8. 9 , 13 , 14 , 17 , 22. No sayes God , neither will I repen● ; you repent not , therefore I will not repent : See Jer. 15. 6. They might say then , surely God will deal hardly with us . No sayes God , I deal justly , according to thy wayes I will judge thee . What then is there no avoiding of this fury ? No ; They shall not be able to escape , Jer. 11. 11. Evil shall hunt you , Psal. 140. 11. And find you out , Numb . 32. 23. As the blood hound the Thief , as sure as he sets his foot on the ground . Nor no resisting ? No ; Can stubble resist fire . Why then , I hope , I shall be able to bear it . No , It will be intollerable , Ezek. 22. 14. Can thy heart endure ? No. Why then , I hope , it will have an end . No neither , if you dye in your filthiness , it shall rest upon you ; 'T will be everlasting fire and burning , Isa. 33. 14. Why then , I hope , if it will have no end , it will be long before it have a beginning . No , It may have a beginning before you are aware . 'T is to be feared that your iniquities are near full and ripe , for we are come to that pass now , 1. That , I think , we are shameless in sinning ; and if so , see Jer. 3. 3. & 6. 15. 2. Graceless in Profession , and Luke-warm in Religion ; and if so , see 2 Tim. 3. 1 , to 6. Rev. 3. 15 , 16. & 2. 4 , 5. Amos 8. 5 , 11 , 12. 3. Regardless of Christ , nay abusive of Christs Gospel and Ministers ; and if so , see Matth. 21. 35 , 36 , 38 , 41. Luke 13. 34 , 35. 2 Chron. 36. 16. 1 King. 18. 4. with 19. 14. 2 Chron. 11. 14. 4. Fruitless under the means of grace ; and if so , see Matth. 21. 43. Luke 13. 6 , to 10. Act. 13. 45 , 46. Isa. 5. begin . Heb. 6. 6. 5. Incorrigible under the rod ; and if so , see Isa. 9. 13 , 14. Amos 4. 6 , 8 , 9 , 10 , 11 , 12. 6. Fearless of punishment ; as they , Jer. 17. 15. that said , Where is the word of the Lord ? let it come now . And as they that said , Isa. 5. 19. Let him make speed and hasten his work , that we may see it ; and let the counsel of the holy One of Israel draw nigh and come , that we may know it . And this is but according to what was foretold by our Saviour , Luke 17. 26 , 27. And as it was in the dayes of Noe ; so shall it be also in the dayes of the Son of man. They did eat , they drank , they married wives , &c. till the flood came . And by St. Peter , 2 Pet. 3. 3. There shall come in the last dayes scoffers , walking after their own lusts ( and sure they are come ) Saying , Where is the promise of his coming ? Things continue as they were . But when we put far away the evil day , Amos 6. 3. and say peace and safety , Then sudden destruction cometh , as Travel upon a woman with child , and we shall not escape , 1 Thes. 5. 3. God will punish the men that are setled upon the Lees , That say in their Hearts , The Lord will not do good , neither will he do evil ; Zeph. 1. 12. God grant our goods may not become a booty ; God grant our houses may not become a desolation ; God grant that they who have built houses , may inhabit them ; and that they who have planted vi●eyards , may drink the wine thereof But sure if in our filthiness there shall be lewdness , if we shall continue unpurged , notwithstanding all the means used for our purging : The great day of the Lord is near , it is near , and hasteth greatly , even the voyce of the day of the Lord : the mighty man shall cry there bitterly : That day is a day of wrath , a day of trouble and distress , a day of wasteness and desolation , a day of darkness and gloominess , a day of clouds and thick darkness ; A day of the trumpet and alarm , against the fenced Cities , and against the high Towers God will bring distress upon men , that they shall walk like blind men , because they have sinned against the Lord , and their blood shall be poured out as the dust , and their flesh as the dung . Neither their Silve nor their Gold shall be able to deliver them is the day of Gods wrath ; but the whole La 〈…〉 shall be devoured , by the fire of his jealous 〈…〉 for he shall make even a speedy riddance of a 〈…〉 them that dwell in the Land , Zeph. 1. 13 , 14 ▪ 15 , 16 , 17 , 18. This is the rejoycing City that dwelt carelesly , that said in her heart , I am , a 〈…〉 there is none beside me : how is she become 〈◊〉 desolation , a place for beasts to lye down in 〈…〉 every one that passeth by her , shall hiss an● wag the hand ; Zeph. 2. 15. This is spoken of Nineveh , ver . 13. And if we sin as Nineveh did , may not we expect to suffer as she suffered . Yet I fear we have many that say as Babilon , I shall be a Lady for ever , Isa. 47. 7. Therefore hear now this , thou that art given to pleasures , that dwellest carelesly , that sayest in thy heart , I am , and none else besides me , I shall not sit as a widdow , neither shall I know the loss of Children . Therefore shall evil come upon thee , thou shalt not know from whence it riseth : and mischief shall fall upon thee , thou shalt not be able to put it off : and desolation shall come upon thee suddenly which thou shalt not know , Isa. 47. 11. Rise up ye woman that are at ease : hear my voice ye careless daughters , give ear unto my speech . Many dayes and years shall ye be troubled ye careless women : for the vintage shall fail , the gathering shall not come . Tremble ye women that are at ease : be troubled ye careless ones , strip you , and make you bare , and gird sackcloth on your loins . Because the Palaces shall be for saken , the multitude of the City shall be left , the forts and towers shall be for dens for ever , a joy of wild Asses , a pasture of flocks ; Isa. 32. 9 , 10 , 11 , 14. See also Jer. 5. 5 , 6 , 7 , 8 , 9. These are terrible threats , but who trembles at the reading or hearing of them ? The people in Ezra's time trembled at the words of the God of Israel , Ezra 9. 4. Josiah when he heard the words of the Law against Jerusalem and the inhabitants thereof , rent his cloathes and wept , 2 Chron. 34. 19 , 27. Habakkuk hears Gods speech and is afraid , chap. 3. 2. Yea , his belly trembled ; his lips quivered ; rottenness entred into his bones . chap. 3. 16. variety of expressions are used by him , to shew how sensible he was of Gods threatned judgments . But oh I fear we are past feeling . Jeremy also cries out , Jer. 4. 19. M 〈…〉 bowels ; Nay B●ls●●zz●r Trembled D 〈…〉 5. 5. 6. when he saw the hand writing 〈◊〉 the wall ; but we see and read what 〈◊〉 written against us , and ne●er Tremble . And Felix trembled when he heard Pa 〈…〉 reasoning of righteousness , temperance , a●●●udgment to come , Act. 25. 24. But ho● often are you reasoned with about the 〈…〉 things , and never tremble ? The Devils tremble , Jam. 2. 19. an● cannot we ? Oh our Atheism and infidelity ! our not fearing Gods threatning in his word , is a manifest token of it . The God of glory thundereth in the Heavens , and thou tremblest ; but when 〈◊〉 thunders in the Scripture , thou tremble 〈…〉 not : Hear how he thunders , Nahum 1 ▪ 2 , 3 , 4 , 5 , 6 , 8 , 9 , 10. Pray take your Bible and read this Scripture before yo● read any further . The Lion roars and the Beasts tremble ▪ But God roars , threatens most terribly Amos 3. 8. but who fears ? A storm , a tempest , will make yo 〈…〉 tremble ; and will not that storm , th 〈…〉 tempest threatned , Psal. 11. 6. make thee ●remble ? Upon the wicked ( and art n 〈…〉 thou wicked ) he shall rain snares , fire and brimsto●e , and an horrible tempest : this shall be the portion of their cu● . Well , Sirs , God would have purged us , and we would not be purged ; what then remains , But a certain fearful looking for of judgment , and fiery indignation , which shall devour the adversaries , H b. 10. 27. 1. Hath not God warned and told thee of the evil and danger of thy sinful course ? thou canst not say as Paul , Act. 23. 5. I wist not . I wist not that sin was so great an evil , that it had so much filth and fire in it . You cannot say I did not know that sin , that pride , worldliness , rioting , drunkenness , chambering , wantonness , str●fe , envying , were transgressions of the holy , just , and good Law of God , and provocations of him to your own and others hurt : you cannot say you knew not this . 2. Hath not God begged and beseeched you to abstain from these fleshly lusts which war against your souls , 1 Pet. 2. 11. 3. Hath not God reproved you , and said to you , as to them , Judg. 2. 2. Why have you done this ? 4. Hath not God threatned you , That except you repent you shall perish , Luke 13. 3 , 5. And told you , That if you live after the flesh you shall dye , Rom. 8. 13. 5. Hath not God corrected and afflicted you , and may we not complain as the Prophet , Jer. 5. 3. O Lord , thou hast stricken them , but they have not grieved : thou hast consumed them , but they have refused to receive correction : they have made their faces harder then a rock , they have refused to return . See also , Dan. 9. 13 , 14. 6. Hath not God said to you as to him , Joh. 5. 14. Sin no more lest a worse thing come unto you . And told you , That if ye will not be reformed by those things , that have come upon you , but will walk contrary to him ; that he will then walk contrary to you , and will punish you yet seven times for your sins ; Levit. 26. 23 , 24. 7. Hath not God after all this said , Return unto me , and I will not cause mine anger to fall upon you ; for I am merciful , and will not keep anger for ever ; Jer. 3. 1 , 7 , 12. Hath he not said , W●sh ye , make ye 〈…〉 an , &c. Though your sins be as scarlet , they shall be white as s●ow , Isa. 1 16 , 18. 8. Hath not God sworn that he desires not your death ; Saying , As I live , I have ●o pleasure in the death of the wicked , but that he turn from his way and live , Ezek. 33. 11. 9. Hath not God after this expostulated with you , and said , Turn ye , Turn ye , why will ye dye ? Ezek. 33. 11. and Jer. 13. 27. Wilt thou not be made clean ? when shall it once be ? 10. Hath he not waited to be gracious to thee , Isa. 13. 18. Hath he not been long-suffering to you ward , not willing that you should perish , but that you should come to repentance , 2 Pet. 3. 9. And now sinner , tell me , would not God have purged thee : and if thou wouldest not , If thou wouldest not take warning , when warning was given thee ; nor be prevailed with to abstain from fleshly lusts , when thou wast beseeched ; nor be reformed when thou wast reproved ; nor return when thou wast smitten ; nor regard when expostulated with ; nor come to repentance when so long waited for : May not God say to thee , as to the woman , Gen. 3. 13. What is this that thou hast done ? and as to Adam , Gen. 3. 11. Hast thou ●aten of the Tree , whereof I commanded that thou shouldst not eat ? So , sinner what is this that thou hast done ? Hast thou set at nought all my counsel , and wouldst thou none of my reproof ? Prov. 1. 25. Oh what is this that thou hast done ? Doest thou know what thou hast done ? Canst thou conceive the dishonour thou hast brought to God , and the misery thou hast brought upon thy self , and the hurt thou hast done to Church and State ? Art thou not in danger of the resting of Gods fury upon thee ; when Gods anger is kindled but a lit●le , you are in danger of perishing , Psal. 2. 12. In what case then will you be , when his fury shall rest upon you . And God will watch to bring it upon you , Jer. 44. 27. Behold I will watch over them for evil , and not for good ; as one that purposly watcheth and lieth in wait to do mischief , Psal. 56 6. God has been wo 〈…〉 when provoked , to watch over people , to pluck up and break down , Jer. 31. 28. And Daniel , chap. 9. 13 , 14 ▪ confesses , that because God had p 〈…〉 shed them , and they had not made their prayer before the Lord their God , that they might ●urn from their iniquities and understand the truth ; therefore the Lord 〈◊〉 watched upon the evil , and brought it upon them . And he gives the reason , For the Lord our God is righteous in all his works , for we obeyed not his voice . Use 2. If all this be so , then consider we ▪ our selves , Are we purged from our filthiness ? Is England ? Is London ? Are we ? Is our s●um gone out ? Our rust gotten off ? Our filth done away ? Our dross separated from us ? Our chaffe scattered and burnt ? 2. Let me ask you a few Questions . 1. Have you been con●inced of your natural and contracted filthiness ? Si●s were you clean born , shaped in holiness ? Read , Ioh 14. 4. Psal. 51. 5. and see whether you were or no. Have you lived wi●hout defiling your selves ? See Psal. 14. 3. Mark 7. 23. What were your Hearts , and Hands ? If you cannot tell , See Jer. 4. 14. Jam. 〈◊〉 . 8. Mark 7. 21 , 22 , 23. What were your Heads , Ears , Eyes , and Tongues ? If you be ignorant , s 〈…〉 John 13. 9. Act. 7. 51. Jer. 6. 10. 2 Pe● . 2. 14. Matth. 5. 28. James 3. 6. Ephes 4. 29. I fear many are not yet convinced of their filthiness ; and if so , sure not yet purged from it . Some will not believe that to be filthiness which Ged sayes is so ; All that is in the world is either the lust of the eye , &c. 1 John 2. 16 ▪ and these are not of the pure and holy God , but of the dirty sinful world which lies in wickedness . 1. The lust of the Eye ; covetousness , which you call by another name ▪ viz. Good Hu●bandry , is ●●lthine●s , 1 Peter 〈◊〉 . 2. 2. The lust of the Flesh ; rio●ing , drunkenn 〈…〉 ▪ chambering , wantonness ; which you call Good Fellowship , Courtship , Courteousness : This is filthiness , but you ●o not know it , or will not know it ; for your better information , see 1 Thes. 4. 7. Ephes. 5. 3 , 4. Ro● . 13. 13. 3. Pride of Life ; this also is filthiness , though you call it fineness , neatness , ●omliness : But see what God calls it , Isa. 4. 4. He calls it filth , ordure , or excrements , the word imports all ; all such filth , or excrement , as come● forth from the body , either upward , as Isa. 28. 8. 2 Pet. 2. 22. or downward , as Deut. 23. 14. Ezek 4. 12. The filth of the Daughters of Zion ; whose pride , vanity , wantonness , and other excesses , had no small hand in pulling down Gods judgments . See Isa. 3. 16 , 17. had it been the Daughters of Moab , Numb . 25. 1. or the Daughters of the Philistines , Judg. 14. 1 , 2. that had been so filthy it would not have provoked so much ; their filth would not have stunk so bad , nor have been so loathsom in the sight of God. But for the Daughters of Zion , and the Daughters of Jerusalem , and the Daughters of Israel and Judah , of Professors , to be so filthily proud , provoked greatly . Had it been only the Daughters of men , Gen. 6. 2. or the Daughters of a strange god , Mal. 2. 11. or the Daughters of the uncircumcised , 2 San. 1. 20. it had not been so much ; but for the Daughters of God , Deut 32. 19. to go thus , and do thus , and 〈◊〉 thus , he could not bear it . Their gates , and garbs , and courses , and carriages , that they prided themselves in , and accounted their bravery , Isa. 3. 18. were filth ; and such as made them odious , loathsom , and abominable in Gods eye ; saith one whose Judgment ; I think , is not to be contemned , ●ataker in loc . And see , saith he , the contrary required , 1 Tim. 2. 9 , 10. 1 Pet. 3. 3 , 4. So that I believe , that which you call fineness now , will be found to be filthiness another day ; that which you call 〈…〉 nery , will be found to be fil●hery . Those fine Heads , Fine Faces , Fine Necks , Fine Back and Breast , Fine Armes and Shoulders , Will be found , I believe , to be Filthy , Heads , Faces , Necks , Backs and Breasts , Armes and Shoulders . Wherefore let me be speak you , as Daniel did N●buchadnezar , Dan. 4. 27. Wherefore O fine Dames , let my counsel be acceptable to you ; Break off your pride by humility , and your shamelesness by shamefastness . And get ye quickly to the fountain opened for sin and uncleanness , Zech. 13. 1. and wash your selves . Say to Christ , as Peter , when Christ told him , If he washt not his feet he should have no part in me : O Lord , said he , not my feet onely , but my hands and head also . You have need to say , not my feet onely , but my face , neck , back , breast , armes and shoulders also . Quest. 2. Has the Word , the pure Word of God , ( so called , Psal. 12. 6. Psalm 119. 140. ) been instrumental in your purging , Psal. 119. 9. Psal. 17. 4. Joh. 17. 17. Quest. 3. Has time been spent about it ? Have you had your washing , scowring and purging days for your Souls , as you-have had for the cleaning of your Cloathes , Brass and Pew●er , and for preservation of the health of your Bodies . Some wash their Linnen once a month , and scowr their Vessels once a quarter , and purge their Bodies Spring and Fall. Deal truly , what time have you set a part for the washing and purging of your Heads , Hearts , and Hands ? Have you your monthly , quarterly , and half-yearly washing and purging dayes for your Souls ? Will not Linnen , Brass and Pewter Vessels be made clean , nor Bodies be purged without allowing time ? And will Hearts and Souls be purged from their filthiness without allowing time ? Quest. 4. Has pains been taken about it ? Has this purging of your selves cost you Prayers and Tears before 't was done ? That which is foul will not be made clean without pains-taking . Naaman was at the pains of taking a long journey , to be cleansed from his Leprosie , 2 King. 5. Quest. 5. Have you made your applica●ion to Christ about your cleansing and purging , as once Naaman did to the Prophet , 2 King. 5. 1. Naaman knew himself to be a Leper . 2. Naaman hearing of a Prophet that could cure him , comes to him , 2 King. 5. 3 , 9. to his door . 3. Receives direction what to do for his Cure , and though averse at first to use that means , yet upon his servants entreaties , resolves to make trial of the means , 2 King. 5. 13 , 14. 4. He does and practices accordingly , goes down into the River and dips himself seven times therein , 2 King. 5. 14. 5. He returns , being Cured , to shew his thankfulness , 2 King. 5. 15. and to testifie his great respect to the Prophet , as the instrument of his Cure ; as did the tenth Leper , Luke 17. 15. 6. He acknowledges the God of Israel to be the only true God , and his cure to be wrought by him , 2 King. 5. 15. 7. He resolves upon the worshipping and serving of the true God , renouncing all other gods , 2 King. 5. 17. In like manner , 1. Have you known your selves to be leprous and unclean ; and said as Isaiah , chap. 6. 5. 2. Having heard of Christ , and the efficacy of his blood to cleanse you , have you come to his door and waited for direction , what to do that you might be cleansed ? Have you waited dayly at the posts of his doors ? Prov. 8. 34. Have you sate at Jesus's feet , and heard his word , Luke 10. 39. as Mary did ? 3. Having heard counsel and direction what to do to be Cured , viz. To go into the Jordan of Christs blood , and to bathe your selves therein ; Have you resolved , upon the entreaties of Gods Ministers , who are are your servants , 2 Cor. 4. 5. to make trial of this Jordan ? and with Esther , to go into King Jesus , come of it what will : Saying , I will go in , and if I perish , I perish , Esth. 4. 16. And have you resolved with the prodigal , Luke 15. To go unto Christ the everlasting father , Isa. 9. 4. Have you done accordingly ? Have you dipped your selves in this bloody Jordan seven times ? Have you-gone into King Jesus , as Esther into King Ahasueru● ? And as the Prodigal , to his Father ? Have you been at the fountain opened for sin and uncleanness ? Zech. 13. 1. Have you rested upon this blood of Christ which cleanseth from all sin , 1 Joh. 1. 7. for your cleansing , and expected it according to the promise ? Ez●k 36. 25. 5. Do you find your hearts stirred up to be thankful , for this Jordan of Chri●ts blood , and the blessings we have thereby ? Can you do as Peter and Paul ? as Peter , 1 Pet. 1. 3. as Paul , Ephes. 1. 3. 6. Do you give Christ the glory of being the alone fountain for cleansing , and acknowledge all your cleansing to be from him ; There being no salvation from the filthiness of sin in any other ? Act. 4. 12. 7. Do you resolve upon serving God in righteousness and holiness all your days , As they that are delivered from their filthiness are bound to do ? Luke 1. 74 , 75. Quest. 6. Are you careful to keep your selves clean ? Do you shun all defilements by persons or things ? Is it your care to keep your self unspotted , as pure Religion binds you to do ? Jam. 1. 27. Do you hate the garment spotted by the flesh ? Jude 23. And abstain from all appearance of evil , 1 Thes. 5. 22. Quest. 7. Are you companions of those that are purged ? David , Psal. 119. 63. was a companion of all them that feared God , and of them that kept his precepts . Are you so too ? Davids delight was in them , Psal. 16. 3. Is your delight in them too ? Birds of a Feather will flock together . Use 3. Of Exhortation , If it be so as you have heard , then continue no longer in your filthiness . Wash ye , make ye clean , lay a part all filthiness and supersiuity of naughtiness , James 1. 21. Cleanse your selves from all filthiness of flesh and spirit , 2 Cor. 7. 1. Cast it away , and say unto it , get thee hence , Isa. 30. 2. Motives . 1. 'T is filthiness ; Will a man continue in filth , in dirt and mire : In the filth of the lust of the eye , the lust of the flesh , and the pride of life ? 2. God would that you should be purged ; for , First , He calls upon you , wash , as you have heard . Secondly , God has prepared a fountain to wash in , Zech. 13. 1. Thirdly , God expostulates with you about it , Jer. 13. 27. Wilt thou not be made clean ? Fourthly , God thinks it long , till you be purged , Jer. 4. 14. How long shall thy vain thoughts lodge within th●e ? And Jerem. 13. 27. When shall it once be ? 3. When you are purged , washed , God will take delight in you , and have fellowship with you , Isa. 1. 16 , 18. Means . 1. Take the glass of the Law , and view your selves therein , that will shew you your filthiness : I had not known sin but by the Law , said Paul , Rom. 7. 7. 2. Know the power of Gods anger , Psal. 90. 11. you may see it in his terrible threats , and the judgments which he executeth , Psal. 9. 16. 3. Assent to the truths of Gods threatnings . Say often to thy own soul , it will be as God hath said : Fury will rest , settle upon me , if I continue unpurged from my filthiness . 4. Confess your natural and contracted filthiness , as did David , Psal. 51. 5. and then see , 1. John 1. 9. 5. Pray , purge me , wash me , cleanse me , Create in me a clean heart , as David did Psal. 51. 6. Above all getting , get faith , for 't is faith that purifies the heart , Act. 15. 9. First , Hear for it , for it comes by hearing , Rom. 10. Secondly , Give God no rest till he has given it you . 7. Act faith in the cleansing blood of Christ : It cleanseth away all sin , being sprinkled and applied , 1 John 1. 7. 1 Pet. 1. 2. Go to the fountain opened for sin and uncleanness , Zech. 13. 1. Say to thine own soul. 1. I am filthy , even filthiness ; My mind and conscience is d filed , Tit. 1. 15. I am a person of u clean lips , Isa. 6. 5. for how can he be clean who is born of a woman ? Job 25. 4. Who can bring a clean thing out of an unclean ? Job 14. 4. Behold I am shapen in iniquity , and in sia did my mother conceive me , Psal. 51. 5. Besides , How aboninable and filthy am I , who have drank iniquity like water ? Job 15. 16. Oh wretched man that I am , who shall deliver me from the body of this death ? Rom. 7. 24. 1. The body of sin , Rom. 6. 6. called a body , because it hath many members , Col. 3. 5. A body of death , because it tends to death , and threaten ▪ death . 2. Say to thy own soul , Christs blood was shed to cleanse from this filthiness of sin . And that , First , By Gods own appointment , Act. 2. 23. 1 Pet. 1. 20. Secondly , For this very purpose , Zech. 13. 1. 1 Joh. 3. 5 , 8. Isa. 53. 5. 3. Say to thy own soul , Jesus Christ in the Ministry and preaching of the Gospel , has been evidently set forth crucified before mine eyes , Gal. 3. 1. God has set him forth to be a propitiation threugh 〈…〉 i th in his blood , Rom. 3. 25. Not only in his eternal counsel , and afterward in the execution of the same in the fullness of time , but by the preaching of the Gospel , 2 Tim. 1. 10 , 11. & 1 Pet. 1. 20. He was manifested in these last times for us , not only in respect of his incarnation , but in respect of the Revelation of him in the preaching of the Gospel , since his Incarnation : So also God hath set him forth to be a Bath to wash us from our filthiness , Rev. 1. 5. 4. Say to thy soul , This blood of Christ is precious blood . 1 Pet. 1. 19. powerful and effcacious to effect that for which 't was shed , viz. The cleansing away of sin . Though the blood of Bulls and Goats could not take away sin , yet this precious blood of the Lamb of God can ; See Heb. 10. 4 , 8 , 9 , 10 , 11 , 12 , 13 , 14. 5. Say to thy self , This blood of Christ is the only Bath , for the soul ; There 's no other fountain , no other name , no way else to be cleansed , Act. 4. 12. 1 Tim. 2. 5. 6. Say to thy own soul , I must wash in this Bath or else be for ever unclean , and unpurged , and so never enter into Heaven ; F●r there shall in no wise enter in any thing that defileth , Rev. 21. 27. But Gods wrath and fury will rest and abid● upon me for ever , Joh. 3. 36. 7. Say to thy own soul , I am invited to Bathe in this blood of Christ , to apply it by faith , for my cleansing : 'T is offered to me , Isa. 55. 1. Act. 10. 43. To him give all the Prophets witness , that through his Name , whosoever believeth on him shall receive remission of sins : And Rev. 22. 17. Whosoever will , let him take of this water of life freely . 8. Say to thy own soul , I am commanded to accept of the offer , to Bathe in this fountain , to rest on Christ for cleansing ; To look unto him to be saved from my filthiness , Isa. 45 22. So that , as soul as I am , it will be no presumption in me to come and wash in this Jordan : Christ calls me , Matth. 11. 28. Come unto me all ye that are heavy laden with dirt and filth . Say to thy own soul , I am promised by him who is true and faithful ; Even the true God , and eternal life , 1 John 5. 20. That if I come to him for cleansing , I shall in no wise be cast out , refused , John 6. 37. Why then should I not obey this command , and believe and rest on Christ for my cleansing ? 10. Yet once more , that you may act faith in the blood of Christ for cleansing ; say to thy own soul , was not I baptized for the remission of sins , Act. 2. 38. Repent and be baptized , in the name of Christ , for the remission of sins : 1. For assurance that your sins are forgiven you for Christs sake : So Act. 22. 16. Arise and be baptized , and wash away thy sins ( according to the Du●ch Annotations ) For a sign And seal that thy sins are washed away , by the blood and spirit of Christ. To improve thy Baptism in order to thy cleansing , 1. Say to thy self , Does not water in Baptism signifie and seal by Divine Institution ? Is it not an ordinance of Jesus Christ ? Matth. 28. 18 , 19 , 20. 2. Say to thy self , Does not water in Baptism signifie and seal the cleansing blood of Christ , and our justification and sanctification thereby ? Knowest then not O my soul , that they who are baptized into Jesus Christ , are baptized into his death ? Rom. 6. 3. 1. To partake of the benefits of his death . 3. Say to thy self , was not this water applied to me ? and that , in the Name of the Father , Son , and Holy Ghost ? 4. Was it not applied to me in a solem● way , in the presence of the holy Trinity , with a declaration of the institution of Baptism by Christ , and with prayer to God in the name of Christ , that his blood represented by the water might cleanse me . 5. Say to thy self , Is not my Baptism my bond , obliging me to apply that blood of Christ to my soul , which was represented by the water which was applied to my body ? 6. Say again Have I applied it , and am I cleanfed from my filthiness ? 7. If not , say to thy soul , Is not my case as bad as the case of unbaptized Infidels ? See Jer. 9. 25 , 26. 8. And if so , say to thy soul , How can my conscience be quiet , and let me alone in such a case ? Wherefore lay a charge upon thy self , to believe , to receive , and rest upon Christ for cleansing , as he is offered in the Gospel . Say , Believe O my soul , go to the fountain , wilt thou dye in thy filth , and under the fury of the Almighty God ? GODS Severity against MAN for Iniquity . Isa. 65. 6. Behold , it is written before me : I will rot keep silence , but will recompence , even 〈…〉 compence into their boson . BEhold , observe , take notice of it ; It is written before me : It is written : First , What ? Secondly , Where ? First , What ? Your iniquities , vers . 7. Sin , Jer. 17. 1. Your rejecting Christ. Secondly , Where ? In Gods book ; we enter in books such matters as we would not have forgotten . Thus Ezra 4. 15 , 19. & 6. 2. Esth. 6. 1. So God also has books of remembrance , not only of what , 1. Is done for him , Mal. 3. 16. Psal. 56. 8. 2. But against him , Deut. 32. 34. Hos. 7. 2. The meaning is , God keeps it in mind as well as if it were booked down . Before me ; It lieth before my face , that it may not be forgotten . q. d. Their wicked doings are upon record with me , and this record alwayes lies open before my face . They did it , Isa. 65. 3. to my face , or in my sight , as Deut. 31. 29. Psalm 51. 4 and it remains still before him . I will not keep silence ; i. e. I will no longer forbear as I have hitherto done . But will recompence , even recompence into their bosom ; or will repay , yea repay into their lap . 1. Certainly , undoubtedly ; therefore is the threat doubled , to put it out of doubt . 2. Abundantly , largely , as repaying into their bosom or lap signifies ; he will recompence and repay them , not by tail , measure , or weight ; but by pouring forth into the receivers lap without any regard how much . Doct. Though God delay the execution of vengeance for some time , yet at length he will undoubtedly and abundantly pour out his wrath upon impenitent sinners . First , God delayes to execute vengeance for a time . Secondly , At length he will take vengeance . 1. God delayes for a time to take vengeance , Psal. 50. 21. Isa. 42. 14. Thus God did bear long with the old world , 1 Pet. 3. 20. He will avenge at last though he bear long , Luke 18. 7. After a long time the Lord of those servants cometh and reckoneth , Mat. 25. 19. Though God keep silence for a time , yet he will speak at last . See Habak . 2. 3. Reasons . Negatively , Not because God is slack , as we are too apt to conceive , Psal. 51. ●1 . No , not as if God were slack , backward through weakness , forgetfulness or fickleness and inconstancy , 2 Pet. 3. 9. They are not slack that are long ere they come , but they that come not at the due and appointed time . Now God never stayes beyond that time , Heb. 10. 37. Habak . 2. 3. So then this is not the Reason : but , Affirmatively , 1. Because God is long-suffering , 2 ●et . 3. 9. willing that we should have time and means to repent , and so not perish . See Rom. 2. 4. 2. To leave sinners at last without excuse , as Prov. 5. 11 , 12 , 13. 3. Because he has an eternity wherein to be revenged on them . 2. At length God will take vengeance , &c. He will do it , Psal. 50. 21 , 22. Isa. 42. 14. Ezek. 24. 13 , 14. Consider we a little , First , Who it is that will recompence ? Secondly , How he will do it . Thirdly , When. Fourthly , Why. First , Who it is ? He to whom it belongeth , and who claims a propriety in it ; Deut. 32. 35. Rom. 12. 19. Who this is ? See Jer. 32. 18 , 19. Nah. 1. 2. Jer. 51. 56. Secondly , He will do it , 1. Abundantly , plentifully , Psal. 79. 12. Sevenfold , seven times more , and seven times more , Levit. 26. 23 , 24. He poures it out , Nah. 1. 6. 2. Terribly , Joel 2. 11 , 31. Isa. 2. 19. What terrible things did he do by the Red Sea ? Psal. 116. 22. See Nah. 1. 6. So terribly that the ears of those that hear shall tingle , 1 Sam. 3. 11. 2 King. 21. 12. Jer. 19. 3. Shall have his ears stricken with horror and astonishment , at the report of it , though he see it not . See also , Psalm 119. 53 , 120. Ezek 21. 7. Thirdly , Certainly , surely , Jer. 51. 56. and therefore is the threat , 1. Doubled in the Text , and Isa. 59. 18. 2. Sworn to ; God swears he will do it , Dent. 32. 40 , 41. 3. Written down , Exod. 17. 14. & 34. 27. Or thus , God will do it : For , 1. He has said it . 2. Said it again and again in the Text , Ezek. 24. 14. 3. Sworn it , Deur . 32. 40 , 41. 4. Set his hand to it , written it , Exod. 34. 27. 5. Sealed it , Deut. 32. 34. Thirdly , When ? In due time , Deut. 32. 34 , 35. Joel 3. 13. When 〈◊〉 is ripe , Gen. 15. 16. Their iniquities were , Execrable Idolatry . Grievous Oppression . Prodigious Lust. These were not yet full , not at their growth . Sin comes to it by degrees , Jer. 51. 13. Dan. 8. 23. Matth. 23. 32. Fourthly , Why ? Because Gods Holiness , Justice , Truth , and Honour requires it . 1. His Holiness ; Which is such , that he cannot away with iniquity , Hab. 1. 13. See Isa. 1. 13. 2. His Justice ; He must render to every one according to his doings , how else can he be just , Rom. 2. 6 , 9. Jerem. 32. 19. 3. His Truth , and Oath requires it ; he hath said it , and doubled it ; and sworn it , and caused it to be written , as you have heard . 4. His Honour ; See Mal. 2. 17. 5. Their enmity to God and his people requires it , Psal. 83. 1 , to 6. 6. Gods Soveraignty over all requires it , Psalm 83. 18. with the foregoing verses . Use. First , Of Admonition . 1. Be not hardned in your sins , because sentence is not presently executed ; See Eccles. 8. 11. For God , you hear , will punish at length . 2. Be not mockers and scoffers as they , 2 Pet. 3. 4. For God will punish at length . Nor like them , Isa. 5. 19. ●er . 17. 15. Psal. 14. 1. But let such read , Isa. 22. 13. 14. Secondly , Use of Exhortation . 1. Fear and tremble sinners , for God will punish at length if you persist . Be affected as David was , Psal. 119. 53 , 120. He thought God was to be feared , Psal. 76 7. God will , In general , Avenge himself of you , Isa. 1. 14. Abase you , Job 40. 11. Dan. 4. 37. Affright you , Deut. 28. 66 , 67. Break you with a rod of iron , Psal. 2. 9. Cast you off , 1 Chron. 28. 9. Cut off all your horns , Psal. 75. 10. Cause your Children to behave themselves proudly , Isa. 3. 5. Destroy and devour you at once , Isa. 42. 14. Execute vengeance on you in anger , and f 〈…〉 ry , Micah 5. 15. Ezek. 25. 17. Fill your faces with shame , Psal. 83. 16. Give your substance and treasures to the spoil , Jer. 17. 3. Heap mischief on you , Deut. 32. 23. Impoverish you , Judg. 6. 6. Jer. 5. 17. Psal. 106. 43. Margin . Keep wrath for you , Nah. 1. 2. Lead you forth with the workers of iniquity , Psal. 125. 5. Make you si●k in smiting you , Micah 6. 13. Not acquit you , Nah. 1. 3. Not spare you , Deut. 29. 20. Ordain arrows against you , Psal. 7. 13. Overthrow you house , Prov. 14. 11. Prepare Instruments of death for you , Psal. 7. 13. Pour out wrath upon you , Psal. 79. 6. Punish you seven times more , Levit. 26. Persecute you with his storm , Psal. 83. 15. Quench you as tow or flax , or the wick of a candle , by casting it into the water , Isa. 43. 17. Rain upon you fire , &c. Psal. 11. 6. Separate you unto evil , Deut. 29. 21. S●●te you with a scab , Isa. 3. 17. T●ke away your bravery , Isa. 3. 18. Tear you in pieces , Psal. 50. 22. V 〈…〉 x you in his , &c. Psal. 2. 6. W●●ste you in the sight of passers by ; Ezek 5. 14. Isa. 5. 6. W 〈…〉 e your mountains and hills , and dry up your herbs , rivers , and pools , Isa. 42. 15. 2. Prepare to meet the Lord , Amos 4. 12. 1. By serious consideration , Hag. 1. 5. Psalm 119. 59. Psálm 50. 22. Jerem. 8. 6. 2. By sincere confession of your sins , Jer. 3. 12 , 13. 3. By deep humiliation , 2 Chron. 33. 12 , 13. 4. By quiet submission , Judg. 10. 15. Levit. 26. 41. 5. By earnest supplication , Judg. 10. 15. 2 Chron. 33. 13. Job 11. 13. 6. By believing , application to God by Christ , Dan. 9. 17. Eph. 1. 6. Allude to Act. 12. 20. See Zech. 1. 12 , to 18. 7. By thorow reformation , Ezr. 7. 10. 2 Chron. 27. 6. Judg. 10. 16. 8. By firm resolution to cleave to the Lord for the future ; Covenanting so to do , 1 Chron. 29. 18. Nehem. 9. 38. Otherwise ▪ if you take not this course , though you ▪ be professors , worshippers , and servants of God in profession ; if you be no more , nor no better , what has befallen other professors , may befall you . You may be , Afflicted , Psal. 94. 5. Abborred greatly , Psal. 78. 59. & 106 , 40. Appointed to dy● , Psal. 79. 11. Your Blood may be shed like water , Psalm . 79. 2. Broken in pieces , Psal. 94. 5. Cast off and put to shame , Psal. 44. 9. Cut down and burnt with fire , Psalm 80. 16. Your Dayes may be consumed in vanity , and your years in trouble , Psalm 78. 33. Devoured , and your dwelling place laid waste , Psalm 79. 7. Enemies may laugh at you , Psal. 80. 16. Familiar friends may lift up their heel against you , Psal. 41. 9. Fowls of Heaven , and beasts of the field may feed upon your flesh , Psal. 79. 2. God may be angry against your prayer , Psal. 80. 4. and forsake your Tabernacle , Psal. 88. 60 , 61. and be wroth with them , Psal. 78. 62 , 21 , 31. Your Hedge may be broken dawn , Psalm 80. 12. Haters of you may rule over you , Psalm 106. 41. Jealousie of God may burn like fire against you , Psal. 79. 5. Killed all the day long , Psal. 44. 22. Low brought , Psalm 80. 8. Made a by-word to your neighbour , Psalm 80. 6. A by-word and shaking of the head , Psalm 44. 14. None may bury you , Psalm 79. 3. Oppressors may seek after your soul , Psalm 54. 3. Punished severely , Amos 3. 2. Your Priests may fall by the sword , Psalm 78. 64. Scattered , Psalm 44. 11. Scorned and derided by them about you , Psal. 44. 13. Tears may be given you to drink in great measure , Psal. 80. 5. Vile accounted , &c. Lam. 3. 45. Even as a scum , 1 Cor. 4. 13. Wild beasts and boars out of the wood may waste you , &c. Psal. 80. 13. Seeing this is so , will you take the course prescribed , that if possible none of these things may come upon you ; or if they should , that your eternal estate may be secured . First , What can you object against it ? 1. Is it not the course that God hath prescribed . That it is , has been proved before ; therefore you can't object , 't is not required ; you cannot say , Who hath required this ; for you have heard that God does . 2. Is there any unreasonableness or unrighteousness in the prescribing of it ? Can you object against it as being unreasonable and unrighteous ? nay is it not most reasonable and righteous , that having sinned and provoked God , you should consider , confess , humble , &c. 3. Is it not that course that others with success have used ? as Nineveh , and 2 Chron. 12. 7 , 12. Can you object , and say , others have taken this course to no purpose ? Ahabs external humiliation was not without some success ? The judgment was deferred upon it , 1 King. 21. 29. 4. Have not others perished for want of taking this course : See 2 Chron. 36. 12. of Zed●ki● to 18. Dan. 5. 22 , to 29. of Bel●hazar . Can you now object , and say , others have neglected this course and done well enough ? Thus you see you cannot object against this course . Secondly , Can you think of a better , a safer course ? Can you , or you , or you , &c. speak if you can ; by your silence I take it for granted that you cannot . Thirdly , If you cannot , are you resolved upon this ? To consider , confess , &c. Fourthly , If you be not resolved on this course as yet ; must I dismiss you unresolved and desperate as they , Jer. 44. will you say as they , ver . 16. & 18. 12. FINIS . GODS Gracious Presence , THE SAINTS Great Priviledge . 2 Thes. 3. 16. Now the Lord of Peace , himself give you Peace alwayes , by all means . The Lord be with you all . YOU have Peace ( Blessed be God ) long may it last ; it is not like to be long-lived , unless God work wonderfully . Application therefore should be made to him , that he who is the God of Peace would be pleased to give it alwayes , and by all means . The close of the Verse is that which I intend to say something unto , as the Lord shall enable me . The Lord be with you All. This is Pauls Valediction to the Thessalonians , and shall be mine to you . In this Valediction you have , 1. Pauls wish and desire , the Lord be with you . 2. The extent of it , The Lord be with you All. He leaves out none of them , he wisheth well to them all ; and that which he wisheth is the Presence of the Lord with them , All their welfare standing therein . The Lord , God the Father , God the Son , and God the Holy Ghost ; we must not leave out any of the Three , for we cannot be without the Presence of any one of them ; nor can you have the Presence of the one without the Presence of the other , for these three are one , and where One is All are . Of the Fathers , and of the Sons , and of the Holy Ghosts coming to be with his People . You read Joh. 14. Jesus said , if a man love me , he will keep my words , and my Father will love him , and we will come unto him , and make our abode with him . O for faith to believe this ! that the Father and the Son will come and make their abode with such . Whosoever goes from you , you may be sure the Father and Son will come , if you love him and keep his words , See verse 23. And for the coming of the Holy Ghost See Joh. 15. 16. I will pray the Father , saith Christ ( Here 's a praying friend , and praying friends we use to say are our best friends ) and he shall give you another Comforter , that he may abide with you for ever , even the Spirit of Truth , verse 17. That he may abide with you for ever , mark that ; when he comes , he will not be like a wayfaring man that comes for a night , and then is gon , but he will abide for ever : when I came down from Heaven , I came with a purpose to return again , when I had done my work here , but this Comforter , my Spirit , shall abide with you for ever . Well then the Lord be with you , the Father Son and Holy Spirit be with you , the eternal Jehovah , who hath his being of himself , and gives being to all things else , even the being of performance to his promises ; This Lord be with you , Be with your whole man , This Lord be with your Bodies , This Lord be with your Souls , This Lord be with every part of your Bodies , and with every Power of your Souls . The Apostle in his former epistle , praying for these Thessalonians . 1 Thes. 5. 23. Prayes thus , The very God of Peace sanctify you wholly , and I pray God your whole Spirit , and Soul and Body be preserved blameless , unto the coming of the Lord Jesus Christ. So then the Apostle would have the Lord ●o be with their whole man , not with a part of it , not with their Souls and Spirits only , or Bodies only , but with their Spirit Soul and Body : and the same Apostle praying for Timothy , prayes , The Lord Jesus Christ be with thy Spirit , 2 Tim. 4. 22. It matters not who are absent , so Christ be present ; his presence is more , then the presence of the nearest and dearest relations . The Lord be with you all , not only with a part of you , I know not which of you to leave out of my Prayers : For you all have need of Gods presence , whether you be Saints or Sinners . If Sinners , you have need of the Lord to be with you , to convince you and convert you . And as for those that are Saints , I know none that have so much grace that they need no more , the Lord therefore be with them , to establish , confirm , and encrease grace in them ; the Lord be with you at all times . If God be absent at any time , we know not what to do . Some of you have had experience , that when God hath withdrawn never so little , your case hath been bad enough . The Lord be with you in all places . We can be secure and safe in no place without his presence . The Lord be with you in all conditions , in all estates ; for if you be in the most prosperous estate , you cannot tell how to be without God. Jehosaphat thought so , 2. Chron. 20. 12. In the fulness of a mans sufficiency he may be in straights . Job 20. 22. You cannot be any where , in any estate , a minute without him . You believe it to be a Truth , that in him you live , move , and have your being , Act. 17. 28. not naturally only , but spiritually too . The Lord therefore be with you at all times , in all conditions , in sickness and in health , in peace and in trouble , in all Adversity and in all Prosperity . The Lord be with you with all kind of Aids , Helps , and Assistances , variety of Aids and Assistances we need . This is the sence and meaning of this vale dictory Prayer , the Lord be with you all . The observation that I shall commend to you , is this , Doct. God with us is a priviledge greatly to be desired , and much to be prayed for . The Apostle makes this Prayer for the Thessalonians whom he dearly loved , who were his hope and joy , and Crown of Rejoycing , 1 Thes. 2. 19. Could he have thought of a greater mercy , he would have wisht it to them . In speaking to this great Truth , I shall shew , 1. That there is a presence of God with his people . 2. That this presence of God is a great priviledge . 3. That this great priviledge is much to be desired and prayed for . 4. The reasons of it . 5. And after this apply it . 1. There is a presence of God with his people . I speak not of the general presence of God , whereby he is not far from every one of us , Act. 17. 27. For in him we live , move , and have our being : v. 28. not only as we had our being from him at first , but we have our being in him , as the Beam has its Being in the Sun. Of this presence of God you read Psal. 139. from which there is no fleeing , v. 7. he is every where , v. 8 , 9 , I fill Heaven and Earth saith the Lord , Jer. 23. 24. and Isa. 66. 1. Thus saith the Lord , Heaven is my Throne , and the Earth my foot stool . This general presence of God , if seriously considered , and believingly apprehended , would be of great use . But 't is the special presence of God that I am to speak to , his favourable and gracious presence , such as that wished and desired by Aaron and his Sons of old , Num. 6. 24 , 25 , 26. The Lord bless thee , and keep thee , the Lord make his face shine upon thee , and be gracious unto thee , the Lord lift up his Countenance upon thee , and give thee peace . This blessing is saith Ainsworth , expounded by the Apostle 2 Cor. 13. 14. The grace of our Lord Jesus Christ , and the love of God , and the communion of the Holy Ghost be with you all . Thus the first branch of the blessing v. 24. The Lord bless thee and keep thee , implieth the love of the Father . The second branch v. 25. The Lord make his face shine upon thee , and be gracious unto thee , implieth the grace of the Son. And the third branch , The Lord lift up his Countenance upon thee , and give thee peace , implieth the communion with the Holy Ghost . Now this Loving , Gracious , Communicative presence of Jehovah , Father Son a 〈…〉 Holy Ghost , is that Presence of the Lord which is so great a priviledge , and so much to be desired . The Lords presence with us to bless us , with all Spiritual blessings in heavenly places in Christ. Eph. 1. 3. And to keep us from evil , Joh. 17. 15. And to make his face shine upon us , that we may be saved . Psal. 80. 3. 7 , 19. And to be gracious to us through Christ Jesus , Eph. 2. 7. And to lift up his countenance upon us , that Gladness may be in our hearts . Psal. 4. 8. And to give us peace , that peace which passeth all understanding , and that which may guard our hearts and minds through Christ Jesus . Phil. 4. 7. This , this is the presence of God which is so desireable , and of which I am to treat . That there is such a presence of God with his people , appears thus . 1. God Asserts it . 2. Promises it . 3. Hath evidenced it . 4. Gods people have acknowledged it . 1. God Asserts that there is such a presence of His with his people . Isa. 41. 10. Fear thou not , saith God , for I am with thee . And Ezek. 48. 35. The name of the City from that day shall be , The Lord is there . 2. God hath promised it , Ezek. 26. 11 , 12. I will set my Tabernacle among you , and my Soul shall not abhor you . And I will walk among you , and will be your God , and ye shall be my people . 3. God hath evidenced it , by Preservations , Assistances , Deliverances and Su●cesses vouchsafed to his people . What a mighty , Gracious , pardoning presence o● God , was with Moses and the Children of Israel , in bringing them out of Egypt , through the Red Sea , and through the Wilderness into Canaan . Read the story of it in the Book of Exodus , especially the Song of Moses , Exod. 15. What a presence of God was with David , Spi●iting , Prospering and Preserving him , when hunted like a Partridge upon the Mountains : Whence was it that he was not Caught ? there were Skilful Hunters , yet he escaped the Snare , for the Lord was with him . What a mighty presence of God was there with Daniel ! He will pray , that he will , though he be torn in pieces for it . He will not cease to make his Supplications to God three times a day , though there were a Law made against it . Daniel would not fail to be with God , and God would not fail to be with Daniel . VVhat ! would Daniel be with God to the Hazard of his life ? Yes . And was not God with him for his Preservation ? Daniel is cast into the Den of Lions : Was he torn or hurt by them ? No , The Lions were muzled , their Mouths were shut , God shut them , Dan. 6. 22. My God , saith Daniel , hath sent his Angel , and hath shut the Lions mouthes that they shall not hurt me . Though men will not be obedient , yet Lions will : touch not my Servant Daniel , saith God to the Lions , and they are as quiet as Lambs . Touch not mine anointed , saith God to men , and do my Prophets no harm : yet men will not obey . What a presence of God was there with those three noble Jews when threatned , if they would not bow , they should burn ! They will bow to none but God , Dan 3. 17 , 18. They will not loose their interest in God , to gain an Interest in the greatest . Then the King commanded that they should be bound and cast into the Fiery Furnace , v. 20. being cast into it , the Fire burned their executioners , and the bonds wherewith they were bound , but had no Power on their Bodies , nor was there a Hair of their Head singed , neither were their Coats changed , nor had the smell of Fire passed on them , Dan. 3. 27. and how came this to pass ? God was with them . What a presence of God had Paul with him ? At my first Answer , saith he , no man stood with me , but all men forsook me , I pray God that it may not be laid to their Charge : notwithstanding the Lord stood with me and strengthened me , and I was delivered out of the mouth of the Lion , 2 Tim. 4. 16 , 17. What a presence of God was there with those that had trial of cruel Mockings and Scourgings , of Bonds and Imprisonments , of Stoning , and Sawing asunder , of wandering , Wants , Afflictions and Torments , and yet accepted not deliverance upon unwarrantable terms . Heb. 11. 35 , 36 , 37. 4. This presence of God hath been acknowledged by his People . Behold , saith Abijah to Jeroboam and all Israel , God himself is with us for our Captain : ye be a great multitude , and there be with you golden Calves which Jeroboam hath made you for Gods , you have Idol Gods with you ; but God himself is with us , 2 Chron. 13. 8. 12. This presence of God was also acknowledged by Hezekiah , 2 Chron. 32. 8 , Speaking of Sennacherib and his Army , with him is an Arm of flesh , but with us is the Lord our God , to help us and to fight our Battels . God was with them , not as an idle Spectator , but as a Powerful Assister and Helper . It was also acknowledged by Jeremie . The Lord is with me as a mighty terrible one , herefore my persecutors shall stumble , and they shall not prevail , they shall be greatly a●amed , ●er . 20. 11. And by the Church , Psal. 46. 7. The Lord of Hosts is with us , the God of Jacob is our Refuge . So Isa. 8. 10. Take counsel together , saith the Lord by the Prophet to the Adversaries of the people , and it shall come to nought , for God is with us . The Lord is on my side , I will not fear what can man do unto me . Psal. 118. 6 , 7. you see how great a truth this is , that there is a special presence of God with his people . God asserts it , promiseth it , evidenceth it , and his people have acknowledged it . The next thing I premised to shew you , is that 2. This presence of God with his people is a great priviledge , 't is a token of sin ding grace in his sight , Exod. 33. 16. And it God be with us , 1. He is with us as a father with his children , 2 Cor. 6. 18. 2. As a Husband with his Wife . Isa. 54. 5. Jer. 31. 32. 3. As one friend with another . Isa. 41. 8. 4. As a Shepherd with his flock , Psal. 23. 1. 5. As a Captain with his company . Behold God himself is with us for our Captain , 2 Chron. 13. 12. When Joshua was by Jerico , there stood a man over against him , with his Sword drawn in his hand , and Joshua said unto him , art thou for us or for our Adversaries ? And he said , Nay , but as Captain of the Host of the Lord an I now come , Josh. 5. 13 , 14. 6. As the Lord of Hosts , as a General with his Armies . The Lord of Hosts is with us , Psal. 46. 7. The Lord of Armies , of all the Armies of Heaven and Earth , and Hell too . Devils are subject unto him , Luk. 10. 17. The Devil could do nothing against Job , till he had commission from this Lord of Hosts , Job . 1. 12. and 2. 6. A Legion of Devils could not resist Christs word of Command , Mark. 5. 8 , 9. nor could they enter into the Swine without commission , v. 12 , 13. O for faith to believe what we read and hear● What do we lose for want of the exercise of faith . You have it may be the habit of faith , but if it comes not forth into act , you have no the Comfort of it . 7. If God be with us , He is with us as a King with his Subjects . Num. 23. 21. The shout of a King is among them : He is stiled the King of Jacob , Isa. 41. 21. The King of Israel , Isa. 44. 6. and the King of Saints , Rev. 15. 3. And this King is a great King , Mal. 1. 14. An everlasting King , Jer. 10. 10. and King of Kings , Rev. 19. 16. and Prince of the Kings of th● Earth , Rev. 1. 5. By whom Kings Reign , and in whose hand is their breath and life . Now to have God with us as a Father , as a Husband , as a Friend , as a Shepherd , as a Captain , as a Lord of Hosts , and as a King of Kings , must needs be a great priviledge . 8. Once more , if God be with us , He is with us as God in Covenant with us , to do all that for us which belongs to a God in Covenant to do . The Lord his God is with him , Num. 23. 21. So The Lord our God is with us to help us . 2 Chron. 32. 8. How sweet and comfortable are these Monosyllables His , and Our . The Lord His God , The Lord Our God is with us . That God with us , is a very great priviledge , will further appear , if we consider for what ends , intents and purposes , he is presen . For what ends I shall shew you , 1. In general . 2. In particular . 1. In general , God is present with his people to bless them , Gen. 26. 24. I am with thee said God to Isaac , and will bless thee . To deal well with them . God tells Jacob that he would be with him , Gen. 31. 3. and afterwards when Jacob pleads this promise , he thus interprets it , O God of my Father Abraham , and God of my Father Isaac , the Lord which saidst unto me , I will deal well with thee , Gen. 32. 9. Now to have God with us , and to deal well with us , sure is no mean priviledge . 2. In particular , God is with his people for these gracious ends and purposes . 1. To hear their prayers . Notable is that place Deut. 4. 7. For what Nation is there so great who hath God so nigh them , as the Lord our God is , in all things that we call upon him for . God is with us to hear our Prayers and Complaints , to grant our suits , and to do whatsoever we shall according to his will desire of him . 1 Joh. 5. 14. What have you for God to do ? God is ready to do it if you desire it . 2. To guide and lead us . The Lord was with the people of Israel . Num. 14. 14. and went before them by day in a Pillar of a Cloud to lead them the way , and by night in a Pillar of Fire to give them light , to go by day and night . Exod. 13. 21. God is the same God that he was then , and his presence is as much with his people now , as it was then , though he go not before them in such visible Tokens , now , as then . I will , sayes God Psal. 32. 8. Instruct th●e , a●d teach thee in the way which thou shalt go : I will guide thee . God is with us to direct , and guide us , to shew us the way and make it plain . All the journyings of Isr●el were ordered by God. T is very remarkable what you read concerning their Travels , Num. 9. 17. to the end of the Chapter , according to the command of God they journied , and rested . 3. God is with his people to give them rest . He knows they are in a VVorld full of Trouble , and that in the VVorld they shall have Tribulation , and that it cannot be avoided . Joh. 16. 33. He knows , that they will be injured , oppressed , and persecuted , and therefore will be with them to give them rest . My presence shall go with thee , said God to Moses Exod. 33. 14. and I will give thee Rest. Now thou art Travelling , journying and wandering up and down , but I will give thee rest . 4. To provide for them , to observe what they want , and to provide it ; if they want food , or water , to provide it ; or if they want Rayment , to provide it . As the Father is with his Children , and as the Nurse is with the Infant , so the Lord is with his people . The Lord is my Shepherd , I shall not want , Psal. 23. 1. He hath pasture enough for his Sheep , He makes them lye down in green Pastur●s , he leads them by the still waters : yea though I walk through the Valley of the shadow of death , saith David Psal. 23. I will not fear , for thou art with me . Sirs , who layes the Cloth , who spreads the Table , who sends in provision ? Thou preparest a Table before me , Psal. 23. 6. God provides , and if their be none else to do it , he can command Ravens to do it . See 1 Kings . 14. 4 , 6. If provision cannot be had in an Ordinary , he will send it in an extraordinary way . He clave the Rock in the Wilderness , and gave them drink as out of the great Depths . Psal. 78. 15. He commanded the Clouds of the wind , and gave them bread and flesh also . Psal. 78. 23 , 24 , 26 , 27. So that they lacked nothing . Deut. 2. 7. 5. God is with his people to preserve them from Trouble , if it be best . But it may be better to be in Trouble then out of it . A Prison may be better then a Pallace , Restraint may be better then Liberty , Sickness better then Health , and Poverty better then Plenty . Prosperity may s●ay , Pro. 1. 32. Adversity may profit . Heb. 12. 10. And preserve . The Lord is with us to deliver from trouble , if it be best to be preserved from it . The Lord is in the midst of his people , Psal. 46. 5. therefore they shall not be moved . Surely there is no inchantment against Jacob , there is no Divination against Israel . Num. 23. 23. I am with thee , sayes God to Paul , and no man shall set on thee to hurt thee , Act. 18. 10. As birds flying , so will the Lord of Hosts defend Jerusalem , defending also he will deliver it , and passing over he will preserve it . Isa. 41. 5. What shall we say to these things ? If God be for us , who can be against us ? Rom. 8. 31. If evil be coming , he prevents it . G●deon thought if God had been with them evil could have not befallen them . O my Lord , saith he , If the Lord be with us , why is all this be fallen us ? Judg. 6. 13. VVe live in the midst of dangers , in the midst of Snares , in every place evil attends us . It s a wonder that we are preserved : If God were not with us , how much evil would dayly befal us ! 6. God is with his people to save from harm in trouble , if it come , to save from burning in the Fire , and from drowning in the Water . Isa. 43. 2. Remember Daniel saved from hurt in the Lions Den , and the Three Princes saved from hurt in the Fiery-Furnace , and Jonah from hurt in the Whales Belly , because God was with them . 7. God is with his people to disappoint enemies when they Associate themselves , and take counsel together , laying their Heads together , and laying their Counsels deep , that none may see them , yet then God is with his people to blast the plots of their enemies . Isa. 8. 10. Associate your selves , and ye shall be broken in pieces , take counsel together , and it shall come to nought , speak the word , and it shall not stand , for God is with us . 8. God is with his people to overthrowtheir enemies when they pursue them , and will not be stopt , when they take up Pharaoh-like Resolutions . Exod. 15. 9. The enemy said , I will pursue , I will overtake , I will divide the spoil , my lust shall be satisfied upon them , I will draw my Sword , and my hand shall destroy them . Here was Resolution enough : But pray mark what follows , v. 10. Thou didst blow with thy wind , the Sea covered them , they sank as lead in the mighty Waters . Thus the Lord overthrew them . Exod. 14. 27. I will be with thee , said God to Gideon , Judg. 6. 16. And thou shalt smite the Midianites as one man. So God tells David 2 Sam. 7. 9. I was with thee whithersoever thou wentest , and have cut off all thy enemies out of thy sight . What a promise is that , Isa. 59. 26. I will feed them that oppress thee , with their own flesh ; and they shall be drunken with their own blood , as with sweet Wine , and all flesh shall know that I the Lord am with the● , thy Saviour and thy Redeemer , the mighty one of Jacob. 9 The Lord is with his people to deliver them out of trouble in due time . Thus God was with Jeremie when he sent him , and enemies threatned him , I will be with thee , saith the Lord , to deliver thee , Jer. 15. 20. We are troubled on every side , saith the Apostle , but not distressed ; perplexed , but not in despair ; Persecuted , but not for saken . No , God was with them . 2 Cor. 4. 8 , 9. God was with Joseph and delivered him out of all his Afflictions , Act. 7. 9. 10. according to that promise , Psal. 91. 15. I will be with him in trouble , and deliver him . 10. God is with his people to assist and strengthen them in their work . Act. 10. 38. It is said , our Lord Jesus Christ went about doing good , the Lord being with him . Fear not , saith the Lord , Isa. 41. 10. for I am with thee , I will strengthen thee , yea I will keep thee , yea I will uphold thee with the right hand of my Righteousness . Again v. 13. I will help thee , and again , v. 14. I will help thee . 11. The Lord is with his people to comfort them . Thy R●d and thy Staff they comfort me . Gods Rod , like Aarons , blossometh , and like Jonathans hath honey at the end of it . Psal. 43. 4. In all our Tribulation God is present to comfort u● . 2 Cor. 1. 4. O for faith to believe it ! 12. To Animate and hearten them against fears . Fear not , for I am with thee , Isa. 41. 10. Fear not , when thou passest through the waters I will be with thee , Isa. 43. 1 , 2. Be strong and of good courage , said God to Joshua , for the Lord thy God is with thee whithersoever thou goest . Josh. 1. 9. Be strong O Zerubbabel , saith the Lord , and be strong O Joshua , and be strong all ye people , saith the Lord , and work , for I am with you the Lord of Hosts . Hag. 2. 4. Joshua and Caleb , to hearten and encourage the people , Num. 14. 9. to go up against their enemies , thus bespeaks them , The Lord is with us , fear them not . So Moses tells the same people , If thou shalt say in thy heart , these Nations are more then I , how can I dispossess them ? Deut. 7. 17. Thou shalt not be affrighted at them , saith he v. 21. For the Lord thy God is among you , a mighty God and terrible . And again , Deut. 20. 1. When thou goest out to Battel against thine enemies , and seest Horses and Chariots and a People more then thou , be not affraid of them , for the Lord thy God is with thee , which brought thee out of the Land of Egypt . Once more Moses encourageth the people and Joshua . Deut. 31. 6 , 8. The Lord , he it is that doth go before thee , he will be with thee , he will not fail thee nor for sake thee , fear not , neither be dismayed . 13. God is with his people sometimes to make them greater and greater , as he was with David . 1 Chron. 11. 9. So David waxed greater and greater ; for the Lord of Hosts was with him . But what if we wax not greater and greater in the World , if we wax greater and greater in Goodness , in knowledge , faith and other graces , will it not be much better ? and this we shall do if God be with us . 14. God is with his people to Correct them . But you will say perhaps , Is it a priviledge to be corrected ? A greater priviledge it may be then all the rest . Sirs , such is our State here that we need correction : We are Sanctified but in part . We have Dross , and Dirt , and Rust , and Filth in and about us , God knoweth . If you had no Dross , you would need no Fire . If you had no Dirt , you would need no washing . If no Rust , you would need no File , and if no Chaff you would need no Flail . If no Folly , you would need no Rod. But seeing you have Dross , Dirt , Rust and Chaff not a little , Is it not best for the Gold to be refined , and best for the Dirt and Filth to be washed out , and for the Chaff to be fann'd away , and for the Rust to be scoured off ? And if so , is i● not a priviledge to be Corrected ? Correction is our melting , washing , fanning , ●iling . If the Child offend in the Fathers ●bsence , he scapes a scouring ; but if the Father be at home he will not think to scape so . If we offend , and be faulty , God is with us to Correct us . And he will correct ; yet as a Father , in measure ; He will stay his rough Wind in the day of his East Wind. Isa. 27. 8. Fear thou not O Jacob my servant , saith the Lord , for I am with thee , I will not make a full end of thee , as of others , but correct thee in measure , yet will I not leave thee wholly unpunished . Jer. 46. 28. and 30. 11. David blessed God for his Correction . Before I was afflicted I went astray , but now have I kept thy word , Psal. 119. 67. and v. 71. It is good for me that I have been afflicted , that I might learn thy Statutes . and v. 75. I know O Lord that thy Judgements are righ● , and that thou in faithfulness hast afflicted me . 15. God is with his people to encline their hearts to himself to walk in his wayes . 1 King. 8. 57 , 58. The Lord our God is with us ; let him not leave us , nor forsake us , that we may encline our hearts unto him to walk in all his wayes , and to keep his commandments . 16. To enable them to finish work begun . The Lord God , even my God will be with thee , said David to his Son Solomon , he will not fail thee nor forsake thee , un●il thou hast finished all the work for the service of the house of the Lord. 1 Chron. 28. 20. 17. To give wisdom and understanding . David prayes , The Lord be with thee my Son , and give wisdom and understanding , 1 Chron. 22. 11 , 12. and to give him a wise behaviour , David behaved himself wisely in all his wayes , and the Lord was with him . 1 Sam. 18. 14. 18. God is with his people to effect difficult undertakings . Moses thought that going to Pharaoh , and bringing the Children of Israel out of Egypt , was a work too great and difficult for him , and therefore desired to be excused , saying , who am I that I should take such a work in hand . Exod. 3. 11. I am not eloquent , I am of slow speech , and of a slow tongue , Exod. 4. 10. T is no matter for that saith God ; go and I will be with thy mouth , and I will teach ●hee what thou shalt say , Exod. 4. 12. Certainly I will be with thee , Exod. 3. 12. And thou shalt bring them out of Egypt . And Joshua should bring them into Canaan , as hard a work as it was , for God will be with him . Deut. 31. 23. 19. To hold them . I am continually with thee , thou hast holden me by thy right hand , Psal. 73. 23. thou hast holden me fast , so Ainsworth , and kept me from falling , so Isa. 41. 10. I am with thee , I will uphold thee with the right hand of my righteousness . God is with us to hold us by our right hand with his right hand ; this is a great priviledge , seeing God is greater then all , and none is able to pluck them out of his hand . Joh. 10. 29. He is with us to keep us by his Power through faith unto salvation , 1 Pet. 1. 5. 20. God is with his people to separate them and others . Exod. 33. 16. To make a difference between them that serve him , and them that serve him not . Mal. 3. 18. and 4. 1. 2 , 3. See an instance , Dan. 3. 22 , 23. In those that were cast into the fiery Furnace , and those that cast them in . See also to this purpose , Exod. 11. 7. & . 10. 23. & . 9. 26. & . 8. 22. 23. When some are seperated to evil , Deut. 29. 21. God is with his people to separate them unto good . 3. I come now to the third General , to shew that this priviledge of Gods gracious presence is much to be desired and prayed for . Paul desired it for these Thessalonians . 2 Thes. 3. 16 And for Timothy , 2 Tim. 4. 22. Moses desired it for himself , and the people , Exod. 13. 15. & . 34. 9. If I have found grace in thy sight , O Lord , let my Lord I pray thee go amongst us . So did Jabez , 2 Chron. 4. 10. Jabez called on God saying , Oh that thou wouldst bless me , and that thine hand might be with me . David also desired it for Solomon . 1 Chron. 22. 11 , 16. My Son , the Lord be with thee . v. 11. Arise and be doing , and the Lord be with thee , v. 16. Jonathan also prayes thus for David . The Lord be with thee , 1 Sam. 20. 12. And thus prayes Solomon for himself , ●nd for his people , 1 King. 8. 57. The Lord our God be with us , let him not leave us , nor forsake us , that we may encline our ●earts unto him to walk in all his wayes . 4. Now for the ground and reasons of this Doctrine , why Gods presence is so much to be desired and prayed for . 1. Rea. Because God is so excellent and admirable in all Perfections . There is nothing wanting in God , God is All. How excellent is that name of his , Exod. 34. 6. The Lord , the Lord God , Merciful and Gracious , long suffering , and aboundant in goodness and truth ; keeping mercy for thousands , forgiving iniquity , transgression and sin . Again Mic. 7. 18. Who is a God like unto thee that pardoneth iniquity , and passeth by the transgression of the remnant of his heritage : he retaineth not his anger for ever , because he delighteth in mercy . 2. Rea. Because he is so sutable to our condition , therefore is his presence so much to be desired . We are in misery , we are unworthy , we are weak , and yet provoking ; And doth God suit with such ? with such as are in misery ? yes , for he is merciful : and with such as are unworthy ? yes , for he is gracious : and with the weak ? yes , for he is strong . Doth he suit with such as are provoking too ? yes , for he is long suffering , and with backslider● ? yes , for he is a God that healeth backslidings . And doth he suit with such as have neither money nor price ? yes , He will love them freely . Surely mercy and misery do well agree , and so doth graciousness and unworthiness , strength and weakness . Now hence it is , because no person or thing in all the World suits so well with our condition as God doth , that his presence is so much to be desired and prayed for . 3. Rea. Because God is so useful for us , therefore his presence is so much to be desired . VVhat say you to a portion , is not that of use ? VVhat say you to an Inheritance , is not that of use ? VVhat say you to the Light , is not that of use ? VVhat say you to a shield in Battel , is not that of use ? VVhat say you to a shelter in a Storm 〈◊〉 not that of use ? VVhat say you to a Refuge , a Rock , a Tower , when you are pursued , is not that of use ? God is all this : The Lord is my Portion saith my soul , Lam. 3. 24. The Lora is their Inheritance . Ezek. 44. 28. Psal. 16. 5. The Lord is my Light. Psal. 27. 1. The Lord is a Sun and a Shield . Psal. 84. 11. The God of Jacob is ou● Refuge . Psal. 46. 11. The Lord is my Rock , my fortress , and my deliverer , my God , my Strength in whom I will trust , my Buckler , the horn of my salvation , and my high Tower . Psal. 18. 2. Now , no wonder , the presence of God is so desirable , because he is so excellent and so sutable a good and so useful for us . 4. Rea. Because God is so lasting a good . There are many things that may 〈◊〉 well with us , and be very useful to us , but they may be of little continuance , they may he short lived . Husbands & Wives whom God hath so suited , that none could possibly be suited better must part . Husbands do not live for ever with their Wives , and Parents do not live for ever with their Children , nor one friend with another . But God is a lasting good . The everlasti 〈…〉 g God. Isa. 40. 28. Hast thou not known , hast thou not heard , 〈…〉 at the everlasting God , the Lord , the Creator of the e●ds of the Earth fainteth not , neither is weary . 5. Reas. Because all other good will do us no good without him . The Creature , nay all the Creatures are but Cyphers without him . The Creature is not Bread , you mistake if you think so , why do you spend money for that which is not Bread , and your labour for that which satisfieth not ? ●sa . 55. 2. The Creatures name is vanity , vanity of vanities , saith the Preacher , vanity of vanities , all is vanity . Eccles. 1. 2. The 〈…〉 is a thing of nought . Amos. 6. 13 〈…〉 It is not . Prov. 23. 5. Wilt thou 〈…〉 thine eyes upon that which is not . Sirs , how many things is there , that have been in your possession , of which you must now say they are not : My VVife is not , my Husband is not , my Father is not , my Mother is not . But will it ever be said God is not ? Christ is not ? The Holy Spirit is not ? No , no. Hence 't is also that the presence of God is so much to be desired above all other things ; because all other things will do us no good without him . Jehosaphat a Prince , a potent Prince , whose Militia was Eleven hundred and threescore thousand , besides what he had in Garrisons , 2 Chron. 17. 12 , &c. 'T is said , he waxed great exceedingly ; yet sayes he , 2 Chron. 20. 12. We have no might , neither know we what to do . but our eyes are unto thee . This he speaks in reference to God , without whom indeed they had no might at all . He looked upon all the Forces he had , as nothing without God. And so are Riches , and so are Relations : Alas ! they are nothing without God. Reas. 6 Because God alone is enough , he is enough without any thing else . God needs not the Creature to supply us , to support us , to refresh , revive and comfort us ; He needs not the Creature to direct or counsel us . It pleaseth him to make use of the Creature , and to afford it most times ; but if he deny it , he can do it without the Creature . It was an excellent saying of that Martyr , If you take away my food , God will t 〈…〉 e away my hunger . Truly Sirs God hath made a little serve the turn many times , when others with their much have been in want . In the midst of their sufficiency they have been in straights , Job 20. 22. Remember that of Habakkuk , I wish the same frame of heart to you that he had , Habak . 3. 17 , 18. Although the fig●ree shall not blossom , neither shall fruit be in the vines ; the labor of the olive shall fail ; and the fields shall yield no meat , the slock shall be cut off from the fold , and there shall be no heard in the stalls : ( How then would he be able to live ! ) yet I will rejoyce in the Lord , I will joy in the God of my salvation . When there is no meat in the fields or stalls ; there is yet a God in Heaven : and he knows how 't is with us , and that we have need of these things , Matth. 6. 32. and if the Father know that his child wants bread , he shall not want it long , if his Father be able to relieve him ; what ever you want , if you want not faith , it will be well enough : O for the skill of living by faith ! It is nothing with thee to help , sayes Asa , in his prayer to God , whether with many , or with them that have no power : 2 Chron. 14. 11. God with us is more then all besides , 2 Chron. 32. 7 , 8. I come now to the Application , If the Gracious presence of God be so grea a priviledge , and therefore so much to be desired . Then hence be Informed , 1. Happy are they that have God graciously present with them . Take your Bible and read , Deut. 4. 7. & 33. 29. 2 Sam. 7. 23. Lev. 26. 11 , 12. Happy the Congregations and Habitations that have this Name , The Lord is there , Ezek. 48. 35. and that may be called the Throne of God , Jer. 3. 17. This is matter of rejoycing , Sing and rejoyce O daughters of Zion , for lo I come , and I will dwell in the midst of thee , saith the Lord , Zech. 2. 10 , 11. See also Rev. 21. 3. 2. Miserable are they with whom God is not , that want his gracious presence . How was Saul distressed for want of Gods presence , 1 Sam. 28. 15 , 16. Wo , wo to such from whom God departs , Hos. 9. 12. Use 2. Is God with us so great a priviledge , and so much to be desired ? Then examine , Is God with us ? Are we priviledged with his presence ? To know , take these signs of Gods gracious presence . First , A praying frame of heart is a sign of Gods favourable presence . God is a God hearing Prayer , Psal. 65. 2. and prepares the heart to pray where ever he is , Psal. 10. 17. and pour's out a spirit of prayer , Z●ch . 12. 10. Jerem. 31. 9. which spirit helps our Infirmities , and prayes in us , Rom. 8. 26. God sets them with whom he is , a praying . 1. In all places , in the closet and family , yea and in the field , Ruth 2. 4. The Lord be with you , said Boaz , to his Reapers in the field . 2. At all times , in the Evening and Morning , at Noon , and at Midnight , Psal. 55. 17. & 119. 62. God was with Moses , David and Daniel , and they pray ; with Jabez , and he prayes ; 1 Chron. 4. 10. with Ephraim , Jerem. 31. 18. and he prayes ; with Paul , and he prayes ; Act. 9. 11. and when with us , we shall pray also ; Psal. 91. 15. Secondly , A penitent frame of heart ; where God is , there is weeping and mourning for sinning against him . How wer● Joseph's guilty brethren troubled at h 〈…〉 presence , Gen. 45. 3. So shall guilty w● be at the presence of God , we shall lo●k on him whom we have pierced , and mou●● ; Z●ch . 12. 10. & J●r . 31. 9 , 18 , 19. where you have an instance of a mourning frame of heart , when God vouchsafed his presence . Thirdly , An humble frame of heart ; God dwells with such , and none but such , sa . 57. 15. Fourthly , An obedient frame of heart inclined to God , to walk in all his wayes . If the Lord our God be with us , he will incli●e our hearts to keep his Testimonies , 1 Kings 8. 57 , 58. Where he comes , he puts his spiri● into them , and causeth them to walk in his Statutes , Ezek. 36. 27. See Joh. 8. 29. Fifthly , Strength in the Soul , Psal. 138. 3. whom God is with , he strengthens ; Isa. 41. 10. both to do and suffer ; to do business , and bear burdens , Psalm 55. 22. Sixthly , Warm affections , heat and life in the service of God ; whilst Christ was with , and talked with his Disciples , their hearts burned within them , Luke 24. 32. Seventhly , A spirit stirred up to promote the worship , and service of God. I am with you saith the Lord , Hag. 1. 13. And the Lord stirred up their spirits , and they came and did work in the house of the Lord of hosts their God , v. 14. Eighthly , Preservation from evil , from the evil of sin especially . Oh that thou wouldst be with me , and keep me from evil ; was the request of Jabez , 1 Chr● . 4. 10. where God is he delivers from every evil work , 1 Tim. 4. 18. Ninthly , Victory over enemies ; Surely , I will be with thee , saith God to Gideon , Judg. 6. 16. and thou shalt smite the Midianites as one man. If God be with us , enemies will be subdued , 1 Chron. 22. 18. world f●esh and Devil too will be subdued ; Through the spirit , the deeds of the flesh will be mortif●●d , Rom. 8. 13. Tenthly , Profiting by afflictions , H●b ▪ 12. 10. Eleventhly , Fruitfulness , under means of grace : If the spirit come and blow upon our garden , the spices thereof will flow out ; Cant. 4. 16. If Christ be in us , and abide in us , we shall bring forth much fruit , Joh. 15. 5. Twelfthly , Fixedness , unmoveableness from God , and his truth : God is in the midst of her , she shall not be moved ; Psal. 46. 5. Because he is at my right hand , I shall not be moved ; Psal. 16. 8. Because he is with us , the Gates of Hell shall never prevail against us . Christ our Sampson ( as one sayes ) hath flung them off their Hinges . We shall not be greatly moved , Psal. 62. 2. Use 3. Of Exhortation . Sirs , get God to be with you . Gods gracious Presence is the principal thing , therefore with all thy getting , get it . Gold in the purse or coffer will not stead or avail you , like God with you . God answers more then money . Wealth when gotten , moth and rust may corrupt it , Thieves may break through and steal it . But God is out of the reach of all , there is no fear or danger of loosing him , when once you have gotten him : He therefore is worth the getting . Some have found by experience that such and such things have not been worth their getting , not worth their sitting up late , and rising betimes for them , not worth their running and riding and venturing for them . How earnest have some been to be possessed of , and to enjoy such and such persons and things , and having obtained them , have they not found them by wofui experience , not worth the cost and pains laid out for them ? But God will over and above make amends for what is laid out for him . A shadow is not worth the following , but substance is . Chaff is not worth heaping up , but Corn is . Dross is not worth the seeking , but Gold is , and God much more then Gold. And farther , you may seek the Creature , and never be able to get it : You may seek , and not find : You may wish , O that I had wealth , and yet never have it , and O that I had credit and repute in the World , and possibly never have it . But who ever sought God and found him not ? who ever sought the presence of God ; and was denied it ? shall any Soul , ever have cause to say , Lord I did desire thy presence , but could not have it ; I did chuse to have thee with me , rather then to have all the World with me , and yet I could not have thee with me ? Do you think there will ever be cause for such a Reflection upon God , the God of love ? shall it ever be said , this poor Soul would have had the presence of God , but God would not afford it ? O no! shall any person be ever able to say , I would have had God to be my God , and to be with me as a Father , Friend , and Husband , but he would not ? or shall ever any person be able to say , I would have had Jesus Christ , to be with me as a Prophet , Priest and King , but he would not ? I would have had him to be my mediator , Advocate , Surety and Saviour , but he would not ; I would have had his righteousness imputed to me , and his Spirit imparted to me , but could not have it ? or shall any person be ever able to say , I would have had the holy Spirit to be with me , to convince me of my sin and misery , to enlighten me in the knowledge of Christ and to renew my will , and to perswade and enable me to imbrace Christ Jesus freely offered to me , but he would not be with me to do any of those things for me ; no , for then how should God be the faithful God , as he is stiled , Deut. 7. 9. Isa. 49. 7. 1 Cor. 1. 9. & . 10. 13. 2 Thes. 3. 3. 2 Tim. 2. 13. Heb. 10. 23. & . 11. 11. And a faithful Creator , 1 Pet. 4. 19. If we confess our sins he is faithful ( because he hath promised ) to forgive them 1 Joh. 1. 9. So if we ask , seek and knock , he is faithful to give , to be found , and to open : If we desire his presence , he is faithful to afford it . He that hath promised , Jer. 29. 13. that we shall find him when we shall search for him with all our heart , is faithful to perform it . And how should Jesus Christ be a merciful and faithful high Priest ? as he is stiled . Heb. 2. 17. And how should the holy Ghost be the Spirit of truth ? as he is called , Joh. 14. 17. But I fear God will have cause to say of many , I would have been with you , but you regarded not my presence ; you said to me depart , Joh. 21. 14. I would have been your God , but you would none of me , Psal. 8● . 11. I would have been your Portion , but you made light of me ; I would have been a Father and a Friend to you , and a Husband too , but you would not carry your selves like Children to me , nor friendly to me , nor Spouse-ike to me . And Christ I fear , will have cause to say of many , I would have been with you as a prophet to teach you , but you desired not the knowledge of my wayes . Joh. 21. 14. I would have been with you as a Priest to have offered 〈◊〉 incense with your Prayers , and to have made your spiritual sacrifices acceptable to God , but you would not yray , nor offer up any spiritual sacrifice unto God : You would not come unto me , Joh. 5. 40. nor unto God by me . I would have covered you with my righteousness , but you would not put it on ; you went about to establish your own righteousness , and would not submit to Gods , Rom. 10. 3. I would have given my spirit , but you would not receive it , you would needs quench , grieve , and resist it . Act. 7. 51. I would have been with you as a King , but you would not that I should Reign over you , Luke 19. 14. And the Holy Spirit I fear will have cause to say , I would have convinced you of sin and misery , but you would not see , but would flatter your selves , that you were rich and encreased with goods and wanted nothing , Rev. 3. 17. I would have enlightned your minds in the knowledge of Christ , and you shut your eyes , and loved darkness rather then light , Joh. 3. 19. I would have renewed your wills , but you would have your own wills , and would chuse your own wayes , Isa. 66. 3. and delight in your Abominations . I would have perswaded you to embrace Christ Jesus freely offered to you in the Gospel , but you would not receive him , Joh. 1. 15. I would have perswaded you to rejoyce in Christ Jesus , but you would rejoyce in a thing of nought , Amos 6 13. What further shall I say to move and perswade you to get God to be with you ; to get God the Father , and God the Son , and God the Holy Ghost to be with you ? ( for there is a presence of each ; Of the Father , 2 Cor. 6. 16. John 14. 23. Of the Son , Matth. 28. 20. John 14. 23. And of the Holy Ghost , John 14. 6 , 17. ) 1. Enemies will be with you whether you will or no : You have many enemies , and therefore need one friend . Do not think your warfare will be at an end while you live here . Assure your selves you will be set upon , and if you have not a God with you , you will certainly be overcome , you will be snared and taken , and carried away captive . First , The Devil is with you , and he is with you as a roaring Lion , 1 Pet. 5. 18. ready to tear you in pieces , and none but God can deliver you : What will you do when the Devil is with you , if God be not with you to help you ? Whither will the Devil drive you , if God do not stop him ? If God do not stand in the way , and hedge up the way with thornes ? How did the Swine run when the Devil did enter into them , they stopt not till they were choaked and drowned in the Sea. What work will the Devil make , if God be not with us to deliver us ? What work did he make with our first Parents , Gen. 3. 1. and with David , 1 Chron. 21. 1. and with Judas , John 13. 2 , 27. Such work will he make with us if God be not with us . Therefore what ever you do , get God to be with you : Secondly , The world is with you , and 't is a bewitching , ensnaring , and mischeiving world ? They that follow after mischief , draw nigh , Psal. 119. 150. and when they draw nigh , what will you do if God be not nigh too . The world was with Demas , and for want of Gods presence with him , what work it made with him you may see , 2 Tim. 4. 10. It made him apostatize . It was also with the young man in the Gospel , and what work it made with him , see , Matth. 19. 22. It made him turn his back upon Christ and eternal life . It was with Gehazi , and what work it made with him , see 2 King. 5. 22. It made him tell lye upon lye : and all this for want of Gods presence with them . The world with its three great Commanders , the lust of the eye , the lust of the flesh , and the pride of life , was with Joseph , and Moses ; and set upon them , but could not harm them , because God was with them . The lust of the flesh , viz. carnal pleasure , could not harm Joseph because God was with them , Gen. 39. 8 , 9. The lust of the eye , and the pride of life , could not harm Moses , because God was with him , 〈◊〉 Heb. 11. 24 , 25 , 26 , 27. Thirdly , Corrupt nature , that great evil is alwayes present with you , Rom. 7. 21. World and Devil could not harm us were it not for this . This made Paul cry out , Oh wretched man , Rom. 7. 24. Had it not been for Jesus Christ , he had been overcome by it . 2. Motive , God is ready at a call to be with you , Psal. 50. 15. Call upon me and I will deliver thee . As ready to be with you , as Jonathan's Armor-bearer was to be with him , 1 Sam. 14. 7. Behold , saith he to Jonathan , I am with thee according to thy heart : So will God say much more , if thou desire it , Behold I am with thee according to thy hearts desire ; As ready to be with you in your war with the world , sin and the Devil , as ever Jehosaphat was to be with Ahab in his war ▪ with the King of Syria : I am as thou art , said Jehosaphat to Ahab , and I will be with thee in the war , 2 Chron. 18. 3. So will God say to thee , if thou say to hi , as Ahab said to Jehosaphat ; wilt thou go with me to Ramoth Gilead ? So if thou say to God , Lord wilt thou go with me against the world , flesh , and Devil . The Lord will answer , I am as thou art in this matter , and I will be with thee in this war ; and if he be with us ▪ he will go forth as a mighty man , he will stir up jealousie like a man of war , he will cry yea roar , he will prevail against his enemies , Isa. 42. 13. And as ready as the people were to be with Ezra in the Reformation ; Arise , say they to him , be of good courage and do it , Ezr. 10. 4. we also will be with thee . So saith God to you , Arise , Resist the Devil ; 1 Pe● . 5. 9. S●rive against sin , Heb. 12. 4. Be of good courage and do it , I also will be with you . This readiness of God to be with you , methinks should strongly perswade you to desire and endeavour his presence . Motive 3. Lovers and friends may be far off ; My lovers and my friends stand ●●oof off from my sore , and my kinsmen stand a far off , Psal. 38. 11. I looked on my right hand , and behold there was no man that would know me ; Refuge failed me , no man cared for my soul , Psal. 142. 4. No man stood with me , but all men forsook me , said Paul ; 2 Tim. 4. 16. Now sirs , when all shall forsake you , if you shall not be able to say with Paul , the Lord stands by me , what will you do ? So when Refuge shall fail you , if you shall not be able to say with David , The Lord is my Refuge , Psal. 142. 5. what will you do ? Motive 4. In the absence or want of some Creatures , you comfort your selves with the presence of others . You comfort your selves with the presence of friends and relations in the want of other things ; and you say , though this be gone , and that be gone , though this be lost , and that be lost and taken away , yet my Husband is with me , or my Father is with me , or my Brother and Sister are with me . Thus you comfort your selves in the want of some things , with the presence of some other . How much more will it be a comfort to be able to say , Though this and that be wanting , yet God is with me ; Though Father and Mother be not with me , yet God is with me ; Though Brother and Sister be gone from me , yet God is with me . This , this will be the comfort . Motive 5. Nothing will be done acceptably without this gracious presence of God , Joh. 15. 5. No duty or service that you can perform . Motive 6. Nothing will succeed and prosper well without it , neither Temporals nor Spirituals , but all prospers with it . 1. Temporals , see an instance in Potiphars Possessions , what he had in his house , in his field ; all prospered upon the account of God's presence with Joseph , Gen. 39. 2 , 3 , 5. Another instance you have in Labans goods , Gods promise to be with Jacob , see Gen. 28. 15. I am with thee , I will not leave thee . Now Laban sayes , Gen. 30. 27. I have learned by experience , that the Lord hath blessed me for thy sake . God with us makes all to prosper , Deut. 2. 7. The Lord thy God hath blessed thee in all the works of thy hands , these forty years the Lord thy God hath been with thee , thou hast lacked nothing . Go , do all that is in thy heart , said Nathan to David , 2 Sam. 7. 3. For the Lord is with thee , q. d. Go and prosper for the Lord is with thee . Motive 7. God with us will make men afraid of us , and willing to comply and be at peace with us : We read 1 Sam. 18. 12. that Saul was affraid of David , because the Lord was with him . Abimilech , Ahuzza , and Phicol , come to Isaac , and desire to make a league , agreement , and covenant with him ; and they render this as the Reason , We saw certainly that the Lord was with thee , 1 Sam. 26. 28. See also Isa. 45. 14. Motive 8. God with us makes enemies and opposers to fall before us , Josh. 1. 5. There shall not any man be able to stand before thee ; I will be with thee . Motive 9. God with us makes others to fall to us . When Israel saw that God was with Asa , they fell to him in great abundance 2 Chron. 15. 9. Quest. But what is to be done that we may have God to be with us ? What direction can you give us ? Answ. Take these . 1. Pray the Lord earnestly to be with you . Pray as Solomon , 1 King. 8. 57. The Lord our God be with us , let him not leave us nor forsake us : and as Jeremiah in the name of the Church , Jer. 14. 9. We are called by thy name , leave us not . And as the Apostle in the Text , The Lord be with you ; So do you pray for your selves , The Lord be with me . When you go about any Natural , Civil , or Religious action , say , The Lord be with me . When you go to your Table , there 's a snare ; and when to the Shop , there 's a snare ; and when to your Beds , there 's a snare ; therefore whensoever you go to your Table , Shop , or Bed , pray , The Lord be with me . There are snares every where , and therefore every where you have need to pray , The Lord be with me . Desire Gods presence , and you shall not be denied it . Name the Person if you can that ever was denied Gods presence , if he prayed for it ? 'T is true , God may seem to be absent , but he is really present with his , when seemingly absent : He is but behind the curtain , on the other side of the wall . How near may the Mother be , when the Child thinks her lost , and falls a crying ? And all this while the Mother is but in the next room . Thus it is between God and his People ; Christ withdraws from his Spouse , yet is really present ; for by vertue of his presence she seeks after him till she has found him ; if he had not been present , she could not have sought him : for if he draw not , there is no running after him . Draw me , and we will run after thee , Cant. 1. 4. Pray then for the presence of God , let God see that you will not be satisfied without him : How unsatisfied are some without Persons and Things ? They must enjoy such a Person , such a Thing , or they cannot be satisfied : They cannot live , they shall dye without them . Let God see that you cannot live without his presence . If you long for it , you shall not long be without it . 2. Hearken to the voice of them , that give you Counsel for your real good . Hearken unto my voice , said Jethro to Moses , Exod. 18. 19. I will give thee Counsel , and God shall be with thee . Be instructed , sayes God , Jer. 6. 8. Least my Soul depart from thee . 3. Be with God. If you be with him , he will not fail to draw nigh to you : Draw nigh to God , and he will draw nigh to you , Jam. 4. 8. The Lord is with you , whilst you are with him , 2 Chron. 15. 2. Be much with God then . Be with him in your thoughts : let your hearts and affections be with him . When you awake be still with him , Psal. 139. 18. When you arise , be with him ; when you go to duty be with him , and draw night to him with your hearts , as well as your lips . When you go about your work and business , be with him ; when you go forth , and when you return , be still with him . Be with the Lord continually , set him at your right hand , and fear not : you shall then find him with you , holding your right hand , Psal. 73. 23. Nevertheless , I am continually with thee , thou hast holden me by my right hand . When you eat , do not eat without thoughts of God that feeds you ; when you put on your Cloathes , be not without thoughts of God that Cloatheth you ; when you are in company , and when you are alone , still be with him . This is the way to have God be with you . Be much with God. You know , 't is no difficult thing to be with those that are a thousand miles from us . Cannot the Wife be with her Husband in her affections and desires though he be beyond the Sea ? and cannot the Father be with the Child that is many miles distant from him ? And why cannot we be thus with God ? Be with God also in his Ordinances and appointments , In them he will meet you , and speak unto you , Exod. 29. 42. & . 30. 36. There you shall find him , Prov. 8. 34 , 35. Watch dayly therefore at his Gates : Wait at the Posts of the Dores . Whilst you are with him , he will be with you . Whilst you carry your selves , as in his presence , fearing serving and honouring him , he will be with you . VVell then , be with God. 1. VVake with him , Psal. 139. 8. 2. VValk with him , as Enoch and Noah did . 3. VVork with him . 'T is said that Jonathan wrought with God , 1 Sam. 14. 45. And Ministers are workers together with God , 2 Cor. 6. 1. And all of us must work with him : Work out your salvation with fear &c. for it is God that worketh in you , to will and to do , Philip. 2. 12 , 13. He worketh all our works in us , Isa. 26. 12. Sit not still therefore when he works . 4 VVar with God , the Lamb wars , Rev. 17. 14. And they that are called and chosen , and faithful , they war with him : they side with him , and take his part . He that is not with me , is against me , saith Christ Mat. 12. 30. VVith these God will side , and will take part with them . Psal. 118. 6 , 7. Direct . 4. Love God and keep his Commandments , and then I can promise you his presence . Sirs , would you have his company , whom you have no love for ? would you have him , whom you do not love to come unto you ? Love him , and he will come , else he will be at a distance from you : and shew your love to him by keeping his Commandments , then he will come and make his abode with you , Joh. 14. 23. If a man love me , he will keep my words , and my Father will love him , and we will come and make our abode with him . VVhat a promise did God make to Jeroboam by Abijah the Prophet , 1 King. 11 , 38. If thou wilt hearken to all that I command thee , and wilt walk in my wayes , and do that which is right in my sight , I will be with thee . He that feareth God , and worketh Righteousness , is accepted with him , Act. 10. 35 Such God will meet in grace and mercy , Isa. 64. 5. Jacob went on his way , the way that God had commanded him , and the Angels of God met him , Gen. 32. 1. Direct . 5. If you would have God to be with you , keep your selves Clean : Do not defile and pollute your selves with sin , which is the greatest filthiness . It is sin that sets God at a distance from you . 'T is your iniquities that separate between you and your God , Isa. 59. 2. Stand in awe therefore , and sin not , Psal. 4. 4. A Law was given , of Old , to Gods people , that when ever they did ease themselves abroad they should turn about , and with a Paddle cover that which came from them , that no filthiness might be seen among them , Deut. 23. 13 The Reason is given , v. 14. For the Lord thy God walketh in the midst of the Camp , therefore shall thy Camp be holy , that he see no unclean thing in thee , and turn away from thee . This outward cleanness here required , was to teach them their duty to God and their Neighbour . Chiefly to God , that in regard of his presence among them , they ought to keep themselves clean from all spiritual pollutions . Next to their Neighbour , that they ought to do nothing that might offend or annoy him . Sirs , God is of purer eyes then to behold evil , and cannot look upon iniquity without detestation , Habak . 1. 13. You your selves turn away from filthy Creatures ; and will not God much more turn away from filthy sinners ? When God sees filthy Pride , and filthy Lucre , filthy Ryoting , and filthy Drunkenness , filthy Chambering , and filthy Wantonness , filthy Strife , and filthy Envying , these works of Darkness , Rom. 13. 12 , 13. God he turns away ; For what communion hath light with darkness ? 2 Cor. 6. 14. God will not be with us , unless we destroy sin , that accursed thing . See Josh. 7. 11 , 12. The throne of iniquity shall have no fellowship with him , Psal. 94. 20. Let not sin be with you ; if you would have God to be with you , keep a strict watch against sin . And when at any time you do sin , ( for there is no man that sinneth not ) turn back and cover it , that God may not behold it : set faith and repentance a work immediately , and cover thy sin with the righteousness of Christ , and the waters of godly sorrow : Let faith in Jesus Christ , and repentance towards God be thy paddle to cover that filthiness of sin which comes from thee : so shall you have the presence of God with you . Direct . 6. Please God. That 's the way to have God with you . He that hath sent me is with me ( saith our Saviour ) The Father hath not left me alone , for I do alwayes those things that please him ; John 8. 29. I do the works of him that sent me ; John 9. 4. I am ever about my Fathers business ; Luke 2. 49. and therefore the Father hath not left me alone . Nor will he leave us alone , but will be nigh unto us in all that we call upon him for ; if we do those things that are pleasing in his sight ; 1 John 3. 22. Quest. How shall we do to please God ? Answ. Get out of the flesh ; for we are in it , Rom. 7. 5. as a man in the water covered over head and ears with it ; or as a man in bonds , Act. 8. 23. and snares , 2 Tim. 2. 26. fast bound and hamperd in them . Now they that are in the flesh cannot please God. Rom. 8. 8. They that are in their natural estate , still remaining such as they were by Adams fall , and such as they were born into the World , without any change of Nature , Heart or Life , cannot please God. If the Powers of their Souls and parts of their Bodies be still the same , if their understandings be as dark as ever , if their wills be as stubborn as ever , if their affections be as carnal and eart●ly as ever ; If their Eyes , Ears , Tongues , Hands , and Feet be as forward to sin as ever , they cannot please God : If therefore you would please God , you must not rest satisfied in that Estate wherein you were Born , and wherein you were Bred , and wherein you have Li●ed . You must get out of the flesh , out of your Natural estate . You must be born again , and be renewed . You must be quite another person , and be able to say , I am not I. I was darkness , but now I am light in the Lord , Ephes. 5. 8. I was dead , but now I am quickned , Ephes. 2. 1. I was such and such , but now I am washed , 1 Cor. 6. 11. You must put off the Old man , and put on the new , Ephes. 4. 22 , 23. You must put off bad , and put on better , if you will please God , Col. 3. 8 , 9 , 10. Old things must pass away , and all things must become new , 2 Cor. 5. 17. You must be new Creatures , else you cannot be God-pleasers . 2. Get into Christ. We are accepted only in the beloved , Ephes. 1. 6. 'T is in Christ that God is pleased with any , Mat. 3. 17. Accept of Christ for your Prophet , Priest and King ▪ and God will accept of you for his Children , Spouse , Friends . Direct . 3. Prize Christ and use him . 1. Prize Christ. Leave all and cleave to him , See Psal. 45. 10 , 11. Christs Spouse must shave her head , pair her Nails , and bewail her Father and Mother : 1. Her Natural inbred evils and corruptions for Christs sake , and then she will please , See Deut. 21. 11 , 12 , 13. You must part with your Hair and Nails , and Fathers House , if you will so please Christ as to be his Spouse . You must rejoyce in Christ , and have no confidence in the flesh , Phil. 3. 3. and say as , Isa. 45. 24. In the Lord I have righteousness and strength , if you will please God. Count all things but Loss and Dung in comparison of Christ. Phil. 3. 8. If Christ be not precious in your Eyes , you will be but vile in Gods ; but if Christ be prized , God will be pleased . Sell all you have , and buy this Pearl . Mat. 13. 46 This will please God. 2. Use Christ. It hath pleased the Father , that in him all fulness should dwell Col. 1. 19. for our use . that of his fulness we might receive what we want , Job . 1. 16. Seeing God has made Christ for use , you cannot please God unless you make use of Christ. The Ark by Noah was made for use , and so was the Brasen Serpent by Moses ; had neither been made use of , God would not have been well pleased . To make use of Christ for the end and purposes for which God has made him , is the way to please him . God has made Christ unto us Wisdo● , Righteousness , Sanctification , and Redemption , 1 Cor. 1. 30. Now to go to Christ to be cured of our folly , to be cleared from our guilt , to be cleansed from our filth , to be redeemed out of bondage , is the way to please God ; but if Christ be made light of , and not made use of , God will be displeased not a little , Matth. 22. 5 , 7. Christ is meat and d 〈…〉 rk , John 6. 55. feed on him by Faith ; Christ is rayment , put him on , Rom. 13. 14. Christ is the foundati●n , 1 Cor. 3. 11. build upon him ; Christ is the Rock , 1 Cor. 10. 4. secure your selves in the cles●s of it , Cant. 2. 14. Christ is the Fountain opened for sin , and for uncleanness , Zech. 13. 1. wath your selves in it . Christ is the true Light , John 8 12. come to it , and follow it . Christ is an Apple tree , Cant. 2. 3. sit under the shadow of it with delight , and eat of the fruit thereof . This will please God to see his Son so much honoured by being so much used , John 12. 26. Direct . 4. Live by Faith , Habak . 2. 4. Walk by faith and not by sight , 2 Cor. 5. 7. Look to the things not seen , 2 Cor. 4. 18. This will please God. Enoch had this Testimony , that he pleased God , Heb. 11. 5. and 't was by faith , for Heb. 11. 6. without faith 't is impossible to please God. Act faith in the power of God , as Abraham did , Rom. 4. 21. Heb. 11. 19. and in the faithfulness of God , as Sarah did , Heb. 11. 11. This will please God. Be fully perswaded that what God hath promised , he is able and faithful to perform ; This will please God. Trust in God at all times , Psal. 62. 8. Cast your burden upon him , Psal. 55. 22. Thy care on him , 1 Pet. 5. 7. Be careful for nothing , Phil. 4. 6. but in every thing by prayer and supplication with thanksgiving , let your requests be made known to God ; This will please God. See what a blessing God has promised to such , Jer. 17. 7. 8. Direct . 5. Labour to be like God and Christ , if you would please him : for liking , is founded in likeness ; and complacency , in conformity : What fellowship hath righteousness with unrighteousness ? or what communion hath light with darkness ? 2 Cor. 6. 14. Be ye holy as God is holy ▪ 1 Pet. 1. 16. and mercifull as he is , Luke 6 ▪ 36. Direct . 6. Be not like the world . Come out from among them , and I will receive you , and be so well pleased with you , that I will be a Father to you , and you shall be my sons and daughters , 2 Cor. 6. 17 , 18. Come thou , and all thy house , sayes God to Noah , Gen. 7. 1. into the Ark , I am well pleased with thee , and I will take care of thee , and gives this for the Reason ; For thee have I seen righteous in this generation , called by St. Peter , The world of the ungodly , 2 Pet. 2. 5. This Noah found grace in the eyes of the Lord , Gen. 6. 8. God saved him , 2 Pet. 2. 5. To be blameless and harmless without rebuke , in the midst of a crooked and perverse Nation ; and to shine as lights among them , this will please God , Phil. 2. 15. Walk not as other Gen●iles walk in the vanity of their minds , Eph. 4. 17. Sleep not as do others , 1 Thes. 5. 6. Conform not to this world , Rom. 12. 2. Have no fellowship with the unfruitful works of darkness , but rather reprove them , Eph. 5. 11. This will be acceptable to the Lord. What care God took of Lot , who was righteous , in wicked Sodom , see Gen. 19. 16 , 22. Dir. 7. Be mourners for your own sins , and the sins of others . The sacrifices of God are a broken spirit , wounded for sin ; a broken and a contrite heart , O God , thou wilt not despise , but accept , Psal. 51. 17. God will restore comfort to his mourners , Isa. 57. 18. These mourners in Zion , and for Zion , Isa. 61. 3. & 66. 10. who mou●n for the desolation of Zion , and for their own sins and the sins of others , as the procuring causes thereof , these are the persons that please God , so that he takes double care of them in evil times , Ezek. 9. 4 , 6 ▪ and pronounces them blessed , and promises that they shall be comforted , Mat. 5. 4. Dir. 8. Walk uprightly , order your conversation aright , without guile and hypocrisie ; in simplicity and godly sincerity have your conversations , doing all your duties , to please God , and not for by-respects : With this God will be so well pleased , that he will be to you a Sun and a Shield , that he will give you Grace and Glory , that he will with-hold no good thing from you , Psal. 84. 11. Prov. 2. 7. He will shew you his salvation , Psal. 50. 23. God will give him a prospect of heaven here , and hereafter a full fruition of it ; and no w●●der , for you are his delight , Prov. 11. 20. Such as are upright in their way are his delight : and what will not a man do for such in whom he delights ? Read Esther 6. 6. Dir. 9. Make the Christian Sabbath your delight ; be glad and rejoyce in it . This will so please the Lord , that he will cause you to ride upon the high places of the earth ; yea , upon the heights of heaven , where thou shalt keep an everlasting Sabbath ; and feed you with the heritage of Jacob your Father ; not only with the good things of the earthly Canaan , but with the good things of the heavenly , of which the earthly was a type ; with heavenly Manna , such food as eye hath not seen , ear heard , or mouth of natural man ever tasted . This you may build upon , for the mouth of the Lord hath spoken it , Isa. 58. 13 , 14. If you keep the Sabbath , and chuse the things that please God , Isa. 56. 4. God will be so well pleased , as to give you , 1. A place in his House : v. 5. And a door-keepers place in Gods house is worth the having , Psal. 84. 10. A place in Gods house , is that one thing which David was so earnest for , Psal. 27. 4. 2. A Name better then of sons and daughters of Princes ; even prerogative royal , that heavenly honour to be the sons and daughters of God , 2 Cor. 6. 18. John 1. 12. And so to be called . 1 John 3 1. To have both the comfort and the credit of it ; for if sons , then heirs , Rom. 8. 16 , 17. 3. And make them joyful in his house of Prayer , ver . 7. By their free access unto him , and good success in all their suits . 4. And accept their sacrifices , ver . 7. Their sacrifices of Prayer , Praise , Alms and Obedience , shall be accepted through Christ , who is the true Altar that sanctifieth all that is offered on it , Heb. 13. 10 , 15. Rev. 3. 4. Dir. 10. Watch at Wisdoms gates daily ; wait at the posts of her doors , Prov. 8. 34 , 35. And there you ▪ shall find life , Isa. 55. 3. And obtain the favour of God , which is better then life . There the Lord will meet you , and bless you , Exod. 20. 24. There he will teach you , Isa. 2. 3. And there he will accept you , Ezek. 20. 40. There you give him your loves , Cant. 7. 12. And there he will give you his Loves . If he sup with you , you shall sup with him , Rev. 3. 20. There you may get Faith more precious then Gold , Rom. 10. 17. There you may have a call to the obtaining of the glory of our Lord Jesus Christ , 2 Thes. 2. 14. Dir. 11. Pray continually . This pleases God. The prayer of the upright is his delight , Prov. 15. 8. 'T is sweet unto him , Cant. 2. 14. He will be nigh to them that call upon him in truth , Psal. 145. 18. Daniel's praying pleased God ; as appears by the event . Prayers come up for a me norial before God , Acts 10. 4. God is so well pleased with prayer , that he will never turn it away , Psal. 66. 20. Dir. 12. Meditate on Gods Law day and night . Shew thy love to God and it thereby , as David did , Psal. 119. 97. O how I love thy Law , it is my meditation all the day . Let it be yours also , and God will make you like a tree planted by the rivers of water , that bringeth forth his fruit in his season , and whose leaf shall not wither , and whatsoever you do shall prosper , Psal. 1. 2 , 3. Dir. 13. Worship God in spirit and in truth : Sure this is pleasing to him ; for the Father seeketh such to worship him , Joh , 4. 23. He is greatly delighted with such worship . God loveth the gates of Zion more then all the dwellings of Jacob , Psal. 87. 2. The gates of Zion , the place of his worship , which he had chosen to dwell in , more then all the Towns and Cities else which he had given Jacob to dwell in . 'T is not all worship that God is so delighted with ; some worship is an abomination to him . God complains of those that draw nigh to him with their mouths , when their hearts are far from him , Isa. 29. 13. Mat. 15. 8. 'T is the heart God calls for , Prov. 23. 26. and truth in the inward parts , that God desires , Psal. 51. 6. 'T is worship in spirit and truth that pleases God. Dir. 14. Love God heartily , and seek him early . God loves them that love him , Prov. 8. 17. and will shew it , John 14. 21 , 23. He that hath my Commandments , and keepeth them , he it is that loveth me ; and he that loveth me , shall be loved of my Father , and I will love him , and will manifest my self to him , and we will come and make our abode with him . Obedience to this first and great command of loving God , is more then all whole burnt offerings and sacrifices , Mark 12. 33. Therefore for certain it pleases God. Delight thy self in the Lord , and he will give thee the desires of thy heart , Psal. 37. 4. And let the desire of thy soul be to his name , and to the remembrance of him . With thy spirit seek him early , Isa. 26. 8 , 9. and he will be found of thee , Jer. 29. 13. Dir. 15. Fear God greatly , as Obadiah did , 1 Kings 18. 3. On such the Sun of righteousness will shine , Mal. 4. 2. The Lord will fulfil the desires of them that fear him ; he also will hear their cry , and will save them , Psal. 145. 19. Dir. 16. Chuse to suffer rather then to sin . This was Moses's choice , Heb. 11. 25. rather to suffer affliction with the people of God , then to enjoy the pleasures of sin for a season . This pleaseth God highly . Those three servants of the most high God , Dan. 3. who did chuse to burn to ashes , rather then to bow to an Image , God was so well pleased with , that he restrained the fire from burning of them . Daniel chuses to be torn to pieces , rather then not to pray , Dan. 6. and God was so well pleased with his choice , that he shuts the mouths of the Lions , that they hurt him not , v. 22. God also was so well ' pleased with the Martyrs choyce of sufferings rather then of sinning , that he so wrought for many of them ; that they felt little or no pain . Baynam ; one of our English Martyrs , in the midst of flames , with arms and legs half consumed , uttered these words ; O ye Papists ! behold , ye look for miracles ; here now ye may see a miracle : for in this fire I feel no more pain , then if I were in a Bed of Down ; but it is to me as a Bed of Roses . Dir. 17. Get a meek and a quiet spirit : This is in the sight of God an ornament of great price , 1 Pet. 3. 4. But a froward heart is an abomination to God , Prov. 11. 20. Moses had this commendation , that he was very meek above all the men which were upon the face of the earth , Numb . 12. 3. God takes his part , and appears for him , Num. 12. 2 , 4. Moses . is deaf and dumb , but God hears and calls suddenly about the wrong done to Moses . And what a good end did God make with patient Job ? Jam. 5. 11. Dir. 18. Be zealous , hot , fervent in spirit , serving the Lord , Rom. 12. 11. God cannot away with lukewarmness : luke-warm Laodicea he loaths , Rev. 3. 16. but zealous Phineas he loves , Num. 25. 11 , 12 , 13. Psal. 106. 30. Be fervent in prayer , swift to hear , strict in the observation of the Sabbath ; be strong in faith , weep bitterly for sin . This heat in duty , will please God. Do justly . This pleases God , Mic. 6. 8. more then thousands of Rams . To do judgment and justice , to judge the cause of the poor and needy , is the way to have it be well with us , Jer. 22. 15 , 16. The just and rtghteous God hates injustice , Zech. 8. 17. Doing justice and judgment , is the way of the Lord , Gen. 18. 19. And sure he is well pleased with those that walk in his way . Dir. 20. Love mercy . This also pleases God. To do good and communicate , forget not ; for with such sacrifice God is well pleased , Heb. 13. 16. 'T is an odour of a sweet smell , a sacrifice acceptable , well pleasing to God , Phil. 4. 18. Christ is so well pleased with it , that he takes it as done to himself , Mat. 25. 34 , 35 , 36. And the contrary , shewing no mercy , he takes so ill , that he threatens , Jam. 2. 13. He shall have judgment without mercy , that hath shewed no mercy . Dir. 21. Walk humbly . To such an one God will look , Isa. 66. 2. yea , God will dwell with the humble , and revive the humble , Isa. 57. 15. God resisteth the proud , but giveth grace to the humble , Jam. 4. 6. And if he give them grace , sure he will give them glory . Dir. 22. Be fruitful in every good work . This pleases God. The earth that brings forth herbs meet for them by whom it is dressed , receiveth blessing from God , Heb. 6. 7. I am come into my Garden , my Sister , my Spouse : Now there is such pleasant fruit there , I cannot keep away . He is so well pleased with the fruit he finds , that he gathers , eats and drinks , Cant. 5. 1. A fruitful Vine pleaseth the Dresser . A fruitful Tree the Planter . A fruitful Field the Husbandman . And a fruitful Christian pleaseth God much more . Dir. 23. Be thankful . This pleaseth the Lord , Psal. 69. 30 , 31. I will praise the name of the Lord with a song , and will magnifie him with thanksgiving . v. 30. This also shall please the Lord better then an Oxe or Bullock that hath horns and hoofs . v. 31. This rendring the Calves of our lips , Hos. 14. 2. is very pleasing to God , when offered up by Christ. By him therefore let us offer the sacrifice of praise to God continually , that is the fruit of our lips , giving thanks to his Name , Heb. 13. 15. He that offereth praise , glorifieth me , saies God , Psal 50. Alwaies provided that the praise be cordial and real , as well as oral ; provided that there be estimation of benefits , and retribution for them , as well as recognition of them . And now beloved , I must take my leave of you , and what more or better can I wish or desire for you then this gracious presence of God. The Lord be with you all . The Lord be with you little children , and incline your hearts to learn Solomons lesson which his father taught him , 1 Chron. 28. 9. viz. To know the God of your Fathers , and to serve him with a perfect heart , and a willing mind : for the Lord searcheth all hearts , and understandeth all the imaginations of the thoughts , if you seek him , he will be found of you , but if you forsake him , he will cast you off for ever : and for this end , The Lord be with you , and incline your hearts whilst you are Children , to know , as Timothy did from a Child , the Holy Scriptures , which are able to make you wise unto salvation through faith which is in Christ Jesus , 2 Tim. 3. 15. and perswade you to continue in the things which you have learned , and have been assured of , knowing of whom you have learned them , 2 Tim. 3. 14. The Lord be with you young men , and incline your hearts to remember your Creatour in the dayes of your youth , as you are commanded , Eccles. 12. 1. and to be kind to him in your youth , Jer. 2. 2. that he may another day say to you , I remember the kindness of your youth . The Lord be with you to be the guide of your youth , Jer. 3. 4. and to teach you from your youth , as he did David , Psal. 71. 17. The Lord be with you , that you may with Obadiah fear the Lord from your youth , 1 King. 18. 12. and that you may flee youthful lusts , as you are commanded , 2 Tim. 2. 22. The Lord be with you , and be your hope and trust from your youth , as he was Davids , Psal. 71. 5. and make you sober minded , as you are exhorted to be , Tit. 2. 6. The Lord be with you , and cause you to grow up as plants in your youth , Psal. 144. 12. That you may never complain , as Job chap. 13. 26. Thou hast made me possess the sins of my youth . And that you may not be forced to pray as David , Remember not against me the sins of my youth , Psal. 25. 7. nor lie down in shame because of the sins of your youth , as they , Jer. 3. 25. and that in your age , you may not find your bones full of the sins of your youth , Job 20. 11. The Lord be with you Aged men , to make you sober , grave , temperate , to make you sound in the faith , sound in charity , in patience , as you are taught to be , Tit. 2. 2. The Lord be with you young women , to make you such as you are taught to be , Tit. 2. 4. viz. Sober , and to love your Husbands , and your children , and to be discreet , chaste , keepers at home , good , obedient to your own Husbands , that the word of God be not blasphemed , and that your Husbands beholding your chaste conversation coupled with fear , may be won by it , 1 Pet. 3. 1 , 2. The Lord be with you and deliver you from all unchaste thoughts , words , and actions , and make you careful to preserve your own and your neighbours chastity in heart , speech , and behaviour . This prayer for you is not without need ; too much unchaste behaviour is to be seen in our Congregations . I cannot think that the exposing of your naked backs and breasts to the view of all , can consist with chastity of heart . I wish that some or other would do that office for you , that Shem and Japheth did for their father , Gen. 9. 23. and cast at least a Scarf or Handkerchief over your naked necks , backs and breasts . The Lord be with you aged women , that you may be such as you are required to be , Tit. 2. 3. That you may be in behaviour as becometh holiness , not false accusers , not given to much wine , Teachers of good things . The Lord be with you widowes , to cause you to trust in God , as 't is your duty , Jer. 49. 11. and continue in prayer and supplications night and day , 1 Tim. 5. 5. The Lord be with you Parents , That you may bring up your children in the nurture and admonition of the Lord , Ephes. 6. 4. and that you may not provoke them to anger lest they be discouraged , Col. 3. 21. The Lord be with you Children , that you may obey your Parents in the Lord , and honour them , that it may be well with you , and that you may live long in the earth , Ephes. 6. 1 , 2 , 3. The Lord be with you Masters , that you may give unto your Servants , that which is just and equal , Col. 4. 1. and forbear threatning , knowing that your Master also is in Heaven , neither is there respect of persons with him , Ephes. 6. 9. The Lord be with you Servants , that you may be obedient to them that are your Masters according to the flesh , with fear and trembling , in singleness of heart , as unto Christ , not with eye-service as men-pleasers , but as the servants of Christ , doing the will of God from the heart , Ephes. 6. 5 , 6. Knowing that of the Lord ye shall receive the reward of the Inheritance , for ye serve the Lord Christ , Col. 3. 24. Yea , the Lord be with you , that you may be subject not only to the good and gentle , but also to the froward : for this is thank-worthy , if for conscience towards God , you endure grief , suffering wrong fully ; and acceptable with God , if when you do well , and suffer for it , you take it patiently , 1 Pet. 2. 18 , 19 , 20. The Lord be with you Husbands , that you may love your wives , and not be bitter against them , Col. 3. 19. And that you may dwell with them according to knowledge , giving honour unto them , as unto the weaker vessels , and as being heirs together of the grace of life , that your prayers be not hindred , 1 Pet. 3. 7. The Lord be with you wives , that you may be in subjection to your own husbands ; that if any obey not the word , they may be won by your conversation , while they behold your chaste conversation coupled with fear ; and that your adornin̄g may not be with outward adorning , of plaiting the hair , and of wearing of Gold , or of putting on of apparel , but that it may be the hidden man of the heart , in that which is not corruptible , even the ornament of a meek and quiet spirit , which in the sight of God is of great price , 1 Pet. 3. 1 , 2 , 3 , 4. The Lord be with you poor : ( and my request for you is double . ) 1. That you may be poor in spirit , and so blessed , that yours may be the kingdom of heaven , Mat. 5. 3. 2. That you may be rich in faith , Jam. 2. 5. by which God has promised the just shall live , Hab. 2. 4. The Lord be with you Rich , that you may not be high-minded , nor trust in uncertain Riches , but in the living God , who giveth us richly all things to enjoy , 1 Tim. 6. 17. The Lord be with you , that you may do good , that you may be rich in good works , ready to distribute , willing to communicate , that you may lay up in store for your selves , a good foundation , against the time to come , that you may lay hold on eternal life , 1 Tim. 6. 18 , 19. The Lord be with you young Disciples , that having put your hands to the plough you may not look back , lest you prove not fit for the kingdom of God , Luk. 9. 92. The Lord be with you old Disciples , that you may bring forth much good fruit , and be fat and flourishing , Psal. 62. 14. The Lord be with you All , to deal well with you , To hear your Prayers , To direct your steps , To give you rest , To provide you necessaries , To protect your persons , To prevent trouble , or to deliver out of it . To assist in work , To support under burdens , To disappoint enemies , To Animate against fear , To comfort in tribulation , To correct if need be , To encline your hearts to God , To give you wisdom , To help you to finish your works , and to effect difficult undertakings , To hold you by your right hand , To put a difference between you , and toose that serve him not . The Lord be with you All , 1. With All of All of you . 1. With your Hearts . 1. To circumcise them , Deut. 30. 6. 2. To write his Law in them , Heb. 8. 10. 3. To new make them , Ezek. 36. 26. 4. To soften them , Ezek. 36. 26. 5. To strengthen them , Psal. 31. 24. acchrding to his promise . 6. To unite them , Psal. 86. 11. 7. To enlarge them , Psal. 119. 32. 8. To encline them to him and his Testimonies , 1 King. 8. 58. Psal. 119. 36. 9. To create them clean , Psal. 51. 10. 10. To put gladness into them , Psal. 4 〈…〉 . 2. With your heads , 1. To lift them up , Psal. 3. 3. 2. To make them waters , Jer. 9. 1. 3. With your eyes , 1. To open them that you may behold wonderous things out of Gods Law , Psal. 119. 18. 2. To turn them away from beholding vanity , Psal. 119. 37. 4. With your ears , 1. To open them , Psal. 40. 6. 2. To cause them to hear the word behind them , Isa. 30. 21. 5. With your mouthes . 1. To satisfie them with good things , Psal. 103. 5. 2. That a deceitful tongue may not be found in them , Zeph. 3. 13. 6. With your hands , To hold them , Isa. 41. 13. & 42. 6. 7. With your feet , To keep them , 1 Sam. 1. 9. 1. The Lord be with you All , 2. At all times . 1. In the Morning , when you awake that you may awake with God , Psal. 139. 18. Psal. 55. 17. 2. At noon , when you go to meat , Psal. 55. 17. 3. At evening , when you go to bed , Psal. 55. 17. This was Davids practice : Evening , and Morning , and at Noon will I pray and cry aloud , and not in vain , for it followes , and he shall hear my voice . 4. The Lord be with you even at midnight , and in the night watches , that even then you may meditate on Gods word and give thanks after the example of David , Psal. 119. 62. & 63. 6. 119. 148. 5. On the week dayes , that you may do your work , and all your work on them , as you are Commanded , Exod. 20. 9. 6. On the Lords day , that you may keep it holy , and call it a delight . The holy of the Lord , Honourable ; not doing your own wayes , nor finding your own pleasure , nor speaking your own words , Isa. 58. 13 , 14. The Lord be with you All , 3. In All places . In the closet , in the family . In the shop , in the field , In Bed , at Board . In the Closet , to make you serious . In the family , to make you profitable . In the shop , to awe you . In the field , to preserve you . In bed , to refresh you . At Board , to satisfie you . The Lord be with you All. 4. In all estates and conditions , in adversity and prosperity , in sickness and health , in poverty , and Riches . In Adversity , that you may consider , Eccles. 7. 14. In prosperity , that you may rejoyce , Eccles. 7. 14. In sickness , to make your bed , Psal. 41. 3. In health , to make you thankful , Psal. 103. 3. In poverty , to make you contented , Heb. 13. 5. 1 Tim. 6. 8. In Riches , to make you lowly minded , Trusters in God , rich in good works , ready to distribute , willing to communicate , 1 Tim. 6. 17 , 18. The Lord be with you All , 5. In all duties of Religion and holy Ordinances , in praying , reading , hearing , meditating , conferring , instructing , admonishing , exhorting , reproving , comforting . In praying , that you may pray fervently , Jam. 5. 16 , 17. In reading , that you may read understandingly , Act. 8. 30. In hearing , that you may hear believingly , Heb. 4. 2. In meditating , that you may have soul-satisfaction , Psal. 6● . 5 , 6. In conferring , that you do it with aff●ct●on . In instructing , that you may do it convincingly . In admonishing , that you may do it compass●onately , Jude 22. In exhorting , that you may do it earnestly , Heb. 10. 24. In reproving that you may do it wisely . In comforting , that you may do it mercifully . In observing , the Sabbath , that you may observe it more strictly . In receiving the Supper , that you may receive it more worthily . In fasting , that you may do it soul-afflictingly , soul-chasteningly , Levit. 23. 32. Psal. 69. 10. and life-reformingly . The Lord be with you All , 6. In all your Civil Imployments and lawful undertakings , that in All you do you may make Gods word your Rule , Gods glory your end , and the credit of the Gospel and Christian Religion your Care. The Lord be with you , In your Trading and dealing , that you may do as you would be done unto , Ma● . 7. 12. In buying and selling , that you may set God before you , buying and selling as in his presence , Psal. 16. 8. In working and sitting still , that you may be heavenly minded , Phil. 3. 20. In your journeying , and travelling , that you may be preserved and prospered , Gen. 24. 21. Finally Beloved , The Lord be with you to sanctifie you wholly , and I pray God your whole spirit , and soul and body be preserved blameless unto the c●min● of our Lord Jesus Christ. Amen ▪ and Amen . FINIS . A Catalogue OF Books Printed and are to be sold by John Hancock , at the Sign of the Three Bibles . in Popes-head Alley . TWelve Books Published by Mr. Thomas Brooks . 1. Precious Remedies against Satans devices . 2. Heaven upon Earth . 3. The Unsearchable Riches of Christ. 4. Apples of Gold. 5. String of Pearls . 6. The Male Christian. 7. An Ark for Gods Noahs . 9. The Privey Key of Heaven . 10. A Heavenly Cordial . 11. A Cabinet of choice Jewels . 12. Lo●●ons Lamentations . Mr. C●ll●my's Godly Man 's Ark. Christs Communion with his Church Millitant , by Nicholas Lock●er . Sin the Plague of Plagues , by Ralph Venning . The Accurate Accomptant , or London Merchant , being Instructions for keeping Merchants . Accounts , by Thomas Brown Accountant . Short-writing , The most Easie , Exact , Lineal , and speedy Method that hath ever yet been obtained , by Thomas Metcalf . Also a Book , called a School-master to it , explaining the Rules thereof . A Copy Book of the Newest and most useful Hands . Bridges Remains , being 8. Choice Sermon 's , by that Reverend Divine Mr. William Bridge , heretofore Minister at Yarmouth . A Discourse of Christ's coming , by Theophilus Gale. King James ▪ his Counterblast to Tobacco . A Brief Description of New York . The Shepherds Legacy , or forty years Experience of the Weather . Venning's Remains , or Christ's School , consisting of four Classis of Christians , viz. Babes , Children , Young-men , and Fathers ; being the ●ubstance of many Sermons , by Ralph Verning : Prepared for the Press by himself before his Death . A Dis●wasive from Conformity to the World ; as also Gods severity against Impenitent Sinners ; with a Farewel Sermon , by Henry Stu●s Minister of the Gospel . 
A96652	----	A good and seasonable caveat for Christians. Delivered in a sermon at the funerall of the right worshipfull Sir Charles Shirley, Knight and baronet, in the parish church of Breedon, in Leicester-Shire. / By John Wilson, Master of Arts, and preacher of Gods word in the sayd parish. 7. Octob. 1646. Imprimatur, Jo. Downame. Wilson, John, of Breedon, Leicestershire. This text is an enriched version of the TCP digital transcription A96652 of text R204901 in the English Short Title Catalog (Thomason E1182_5). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 84 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A96652 Wing W2899 Thomason E1182_5 ESTC R204901 99864350 99864350 116578 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A96652) Transcribed from: (Early English Books Online ; image set 116578) Images scanned from microfilm: (Thomason Tracts ; 256:E1182[5]) A good and seasonable caveat for Christians. Delivered in a sermon at the funerall of the right worshipfull Sir Charles Shirley, Knight and baronet, in the parish church of Breedon, in Leicester-Shire. / By John Wilson, Master of Arts, and preacher of Gods word in the sayd parish. 7. Octob. 1646. Imprimatur, Jo. Downame. Wilson, John, of Breedon, Leicestershire. [8], 62, [2] p. Printed for Richard Harper, and are to be sold at his shop in Smithfield, London : 1646. The last leaf is blank. Annotation on Thomason copy: "Octob: 26". Reproduction of the original in the British Library. eng Shirley, Charles, -- Sir, 1623-1646 -- Early works to 1800. God -- Worship and love -- Sermons -- Early works to 1800. Funeral sermons -- Early works to 1800. Sermons, English -- 17th century. A96652 R204901 (Thomason E1182_5). civilwar no A good and seasonable caveat for Christians.: Delivered in a sermon at the funerall of the right worshipfull Sir Charles Shirley, Knight an Wilson, John, of Breedon, Leicestershire 1646 15323 119 45 0 0 0 0 107 F The rate of 107 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-07 Jonathan Blaney Sampled and proofread 2007-07 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A good and seasonable CAVEAT FOR CHRISTIANS . Delivered in a Sermon at the Funerall of the Right Worshipfull Sir Charles Shirley , Knight and Baronet , in the Parish Church of Breedon , in Leicester-Shire . By John Wilson , Master of Arts , and Preacher of Gods word in the sayd Parish . O Lord keepe my soule . Psa. 25. 20. For what shall it profit a man if he win the whole world , and lose his owne soule ? or what recompence or exchange shall a man give for his soule ? Mat. 16. 26. Imprimatur , Jo. Downame . 7. Octob. 1646. LONDON , Printed for Richard Harper , and are to be sold at his shop in Smithfield . 1646. TO The Right VVorshipfull Sir ROBERT SHIRLEY Knight Baronet , And to his vertuous consort the Lady CATHARINE SHIRLEY , the Authour wisheth all happines , externall , internall , and eternall . Rt. Wor. HAd not the importunity of friends prevailed with me , I had never published this Sermon preached at the solemnization of the funerall obsequies , of your Noble brother , Sir Charles ) for I was never so well conceited of the product of my weak brain , as to deem it worthy publique view . If Moses the authour of my Text , professed that he was not eloquent , that he was slow of speech , and unapt for so great employment as he was called to : I am sure I have ten thousand thousand times more cause to disclaime eloquence and to acknowledge my owne weakenesse , and unworthinesse ; yet this is my comfort Innocentia melior eloquentiâ b innocence is better then eloquence ; a good cause better then a good oratour . This little Manuall or Enchiridion I am sure will be censured , and I feare more then practiced : c one perhaps will quarrell with the stile , another with the method , and others with the matter , but let such know that I seeke not the suffrages of their praise or approbation , d who like summer ●lyes breath corruption on the best provision : the malignity of whose wit , can find fault with the best actions , not onely of men , but of God also , as Lucians Momus , who being called to judge of the excellency of those master peeces the gods had made , ( scil. ) a man , a house and a horse , found fault withal three , with the horse , that it had not hornes for defence , with the house , that it had not motion , and with the man , that he had not a window to look into his breast : even so these malevolent censurers criticise with a froward curiosity upon the best and purest volumnes , and often times fill and blot them with their own Astericks and errata's . And where a candid censure might of every thing make a good construction , and take all in a faire sense , there will they through misconstruction or some idle conjecture , though to the fullest period , adde , a nonnulla desiderantur , that something is wanting , or that it might have beene better done otherwise . Insomuch that it is even a taske for divinity to please man , g not that this argues any weaknesse in God who is able to do all things , but a perversnesse in mans nature that will be content with nothing . If therefore such find fault , it shall not trouble me ; if any be contentious , we have no such custome , nor the Church of God . 1 Corin. 11. 16. The more ingenious , are more courteous , i together with whom , so your Wor. continues your approbation of it , I shall thinke my selfe happy in my labours ; k and acknowledge your favour herein , to be farre transcending my merit ; the best of whose endeavors cannot deserve the influence of so noble a protectour . It is a good rule that in dedicating books , we should be sure that the thing be worthy the person to whom it is dedicated . l I will not say this is such , m because I am conscious to my selfe of much weaknesse and unworthinesse : yet you will the more magnifie your owne worth by receiving so small a mite into your so noble patrociny . I shall forbeare much Apologizing , for your protection of this ensuing Sermon , having had assurance thereof already from you , at your house in Staunton ; my humble suite is , that you will pardon my demerits , and at your best leasure peruse it , and I trust that as God hath endowed you with a great temporall estate on earth , so you may by these my weake endeavours be excited to labour for , and diligently seek after , an eternall inheritance in the kingdome of heaven . The motto anexed to your coate of armes is , A Eterna prapon● caducis , a●d indeed it is the s●mme of my exhortations , in the ensuing Sermon . Be pleased therefore to ●emember what you in that motto professe . Prefer heavenly above earthly things , set your affections on things above , and not on things beneath ; take heed to your selves , and keep your soules diligently . But the volumne is so small , that I must make the preface suitable , lest the City run out of the gates , as the Philosophers jeered the men of Myndum . I shall therefore conclude with that of Saint Paul to the Thessalonians , 1 Ep. 3 ch. 12. & 13. ver. the Lord make you encrease and abound in love one towards another , and towards all men , to the end he may establish your hearts unbl●mable , in holinesse before God our father , even at the comming of our Lord Jesus Christ with all his Saints : which is and shall be the hearty and constant prayer of Your most humble servant , IOHN WILSON . A good caveat for Christians . Deut. chap. 4. part of the ninth verse . Onely take heed to thy selfe , and keepe thy soule diligently . THis is grave counsell , given by Moses the lawgiver ; a man both religious and learned , who , though his humility was such , that he pleaded want of eloquence , slownesse of tongue , and imperfection of speech , Exod. 4. 10. yet his knowledge was so great , and that not only in the learning of the Egyptians , but also in spirituall matters , that wee may most justly affirme of him that he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , weighty in his sentences : for proofe whereof you neede travaile no farther then my text , which is both short and sweet , and therefore I hope will be the more welcom to you , for it fares with sentences as it doth with coynes . In coynes they that in smallest compasse conteyn greatest values are most esteemd ; and in sentences , they that in fewest words comprize most matter , are most praysed , and indeed such is this of my text : it is both short and sweet . It is short and therefore you will bee without excuse , if you forget it ; it is sweet , and therefore he must needes bee a distempered man that disrellishes it : it is short and indeede so short that I may justly affirme with Basil that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , even a volumn in a sentence , consilium optimum in mole minima , one of the excellentest exhortations in one of the least sentences , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as it were Homers Iliads in a nut shell . It is also sweete , and so sweete , that as Saint Paul said . Covet earnestly the best gifts 1 Cor : 12. 31. So may I say covet or seeke the best counsell you can , and you cannot find better then this in my text : For what counsell is like it ? it is true you may have good counsell from your physician for your bodily-health , and no one is so simple to refuse it , you may have good counsell also from your lawyer concerning your estate , & I am sure you much desire it ; but this counsell from the Minister concerning the good of your so●le much exceeds both the precedent counsels in regard of the excellency of the soule , which farre surpasses both body and estate . It was good advice of Austin , keepe the fayth , res pretiosa est . It is a precious thing , keepe innocency , res pretiosaest , that is a precious thing also . I adde farther , yet not I , but Moses custodi animam , keepe thy soule , res pretiosa , nay res preciosissima est , it is the most precious jewell thou hast , if it be lost thou art lost , if it be lost all is lost , therefore Moses in the text advises us to take heede to our selves and keepe our souls diligently . Division . In which words bee pleased to observe with me two parts : First a preface , Secondly a precept ; or ( if you will ) a direction , and a duty . First the preface , or direction in these wordes , onely take heede to thy selfe . Secondly the precept or duty , in the words following . Keepe thy soule diligently . He duae partes quasi duo luminaria , these two as the two great Lights in Heaven Gen : 1. 16. may serve to direct us in all our wayes . Thus having , as Dido did with her Oxe hide , cut the words in peeces , I have enclosed a pleasant and fruitfull ground , out of which I shall collect these two observations , on which ( by the Almighties assistance ) I intend to build my ensuing discourse . 1. Obser. The first is this : It is the duty of Christians to bee circumspect and cautious in all their enterprizes : or ( if you will have it more plainly ) in the words of my text , To take heede to themselves in all their attempts . 2. Obser. The second this , Every one ought to have a care of his Soule , to keepe that diligently . Of these in their order briefly and plainly , and first of the first . It is the duty of Christians to be circumspect and cautious in all their enterprizes . This is that which the Apostle exhorts unto . Eph. 5. 15. See then that ye walke circumspectly , not as fooles but as wise , and according to this is that advice of the Poet . Quicquid agis prudenter agas & respice finem , what ever thou doest take heed that thou doe it wisely and praecogitate , or anticipate to thy selfe what the end , the issue or the event thereof may be , which duty of circumspection will appeare to be most necessary , if we consider the reasons following . 1. Reason . First wee should be circumspect and wary in all our undertakings , because rash and precipitated actions , seldome or never produce good effects , this you may see verified in all manner of actions , whether naturall , morall , civill or spirituall . First in naturall actions , as in the motions of nature , which the Philosophers hold are flowe in the beginning , swifter in the middle , and swiftest of all in the latter end , so that no violent action ( being contrary to nature ) can continue long , nullum violentum perpetuum , no violent is permanent . Secondly , morall actions , wherein consists the exercise of virtues , seldome or never come to good perfection , unlesse advice and deliberation goe before , hence grew that Maxime , Deliberandum est diu , quod statuendum est semel , we must deliberate or forethinke of that often , which we are to doe but once . Thirdly , Civill actions , whether concerning Church or Common-wealth , seldome succeede well unlesse advice and deliberation praecede them , and indeed there is no Orator in the Senate-house , nor Lawyer in the Common-pleas , nor Preacher in the Pulpit ( if he have any modesty ) which dare shew himselfe in publique , except he be well furnished and provided before-hand . Fourthly and lastly , Spirituall actions , which concerne the worshippe of God , never please God , unlesse they bee undertaken with deliberation , due advice and circumspection , unlesse wee consider the matter which we doe , the manner how we doe it , the meanes whereby we doe it , and the end wherefore we doe it , which is ( or at least ought to be ) for the glory of God : according to that of St. Paul , whether yee eate or drinke , or whatsoever else you doe , let all be done to the praise and glory of God . 1. Cor. 10. 31. Thus you see that no manner of action can come to good perfection , except advice and deliberation goe before , which ( if there were no other reason ) is enough to perswade every prudent man to take heede to himselfe ; as Moses in my text exhorts . Rea. 2. But Secondly , we had neede take heede to our selves , and bee circumspect in our waies , in regard of the many subtile and puissant enemies wherewith we are daily surrounded . The greater our danger is , the greater should our care be , and the more subtile our enemies are , the more circumspect ought we to bee , lest wee bee circumvented by their policie . Now I beseech you consider what great danger we are in , and what resolute and cunning assailants we are besieged with . Our danger is great , for in this our spirituall war-fare wee are not in a fenced and fortified Garrison , but in the open Field ; nor is it a naked field , but a field of warre , I might say Acheldama , a field of blood , where you neede not waite for an enemy , for you shall finde many , and those not weake but strong ; able to conquer Adam in Paradise , Noah the most righteous man in the world , David the best king , Peter the best Apostle . You must not expect that I should capitulate unto you all your enemies which are against you , for as Nestor said of the mise●ies that they suffered at the Seige of Troy , or as David speakes of Gods works , Psalm . 40. 5. they are more then can be numbred , Non mihi si centum linguae sint oraque centum , If I had a hundred mouthes and tongues , g I were not able to relate them all unto you ; I shall therfore ( as men doe in the suppression of Rebellion ) shew you the heads of the chiefe rebells of mankinde ( as it were ) on stakes , and leave the rest to your mature consideration . The first enemy whose cunning I would have you take notice of , is the Devill , the grand Generall of all mischiefe , who with his Host of malevolent Spirits , encamps himselfe against us , and endevors by all meanes to plunge us both soule and body into everlasting torments in the bottomlesse pit , where is weeping and wayling , and gn●shing of teeth for evermore . Much might be said concerning the terriblenesse of this enemy , but because I would hasten to other things , I shall refer you to St. Peter for information in his first Epistle , fift Chapter and eighth verse ; your adversary the Devill ( saith he ) goes about daily like a roaring Lion , seeking whom he may devoure , 1. Pet. 5. 8. In which description you may finde foure properties in Sathan , which makes him a most terrible enemy . First his power , Secondly his malice , Thirdly his subtilty , and Fourthly his sedulity or diligence to harme us ; Goliahs power made him seeme so terrible , that Saul and all Israel were dismayed when they heard of him 1. Sa. 17. 12. Doegs malice made him seeme terrible , 1. Sam. 22. 22. Achitophels pollicy made him seeme terrible , 2. Sam 15. 31. and the enemies of Israel were accounted terrible in respect of their swiftnesse to destroy . Esa. 5. 26. Now if one of these make an enemy terrible , how terrible will that enemy bee , in whom all these foure meete ? if an enemy be malicious ( as a Writer observes ) yet if he want power , hee may peradventure consume himselfe with malice and hurt no other ; or if he have both power and malice , yet if he want cunning and subtilty he may misse an oportunity to doe hurt ; or suppose he have power , malice and subtilty , yet if he be slowe and carelesse , there is the lesse danger of him , but where malice is accompanied with power , and that guided with craft , and all exercised with sedulitie and much diligence ; who , having such an enemy will be carelesse and take no heede to himselfe ? Now if you please to review that 1 Pet : 5. and the 8 verse . you shall find that all these , doe in a high degree concurre in Sathan ; your adversary the devill ( saith the Apostle ) goes about daily like a roareing lyon seekeing whome he may devoure : his name devill and that which he seekes to devoure , shewes his malice ; the lyon whereunto he is resembled , demonstrates his power and subtilty , the epithite roareing shewes his terriblenesse , and lastly his walkeing up and downe shewes his diligence and sedulity which he uses to bring us to destruction . Now beloved , if wee had no other enemie but this , Yet the consideration of his malice power and cunning , should cause as to walke circumspectly ; and ( as wee are exhorted in my text ) to take heede to our selves . The second enemie which I would have you take notice of is the world , which though it inchaunt us with it's Circe's charmes , and vayne promises of comfort to dote upon it , yet it is a great enemies to us , so great that David ( a man after Gods own heart ) bewayles his abode in it : Psa : 120 : 5. so great , that Saint Iohn disswades from the loue of it 1 Ioh : 2. 15. so great that Saint Paul desires to be translated out of it . I desire ( saith he ) to be dissolved and to bee with Christ . The third enemie is the flesh and indeede this is inimicorum p●ssimus , quia proximus , the worst because the most neere adhering to us ; it is an enemie quem nec fugere , nec fugàre possumus , circumferre ●um necesse est , which wee can neither fly from , nor cause it to fly from us , but must of necessity carrie it abou● us : this as the Trojan horse hath in it many enemies , such as are noysom Justs , & ungodly thoughts , which warre ●●ainst us in their severall orders : there bee thousands mor● enemies , which conspire against our welfare , but the time will not permit me to pu● downe any more of them in this list , therfore I forbeare any farther enumeration of them , and hasten to the third reason why we should all take heede to our selves and walke circumspectly , which is this : Because wee must all answere for all our thoughts , words and deedes . It is appointed for all men to dye , and after death the judgement . He. 9. 27. so Re. 20. 12. I saw the dead small and great stand before God , and the bookes were opened , and the dead were judged out of those things which were written in the bookes according to their works . There be two things that deale impartially with all men , Death , and the Judgement of the last day . That death deales impartially , you see proved in that it strikes with the same foote as well at the pallaces of Princes , as at the cottages of poore men : 't is true that there is a great deale of difference betweene man and man , in three respects . First in respect of naturall endowments , some are wise , others fooles , some beautifull , others deformed , some of an affable and courteous disposition , others are sordid and immorigerous ; secondly , in respect of spirituall graces , some are spirituall , sanctified with grace , others carnall , sold under sin , some are patient in the greatest tribulation , and others querulous and murmurers in the least , some there are whom nothing can make proud , or elevate them above their brethren , and others there are , whom things worth nothing , transport in a sphere of pride above their betters ; thirdly , there is difference in respect of future eternity , some there are who are vessels of wrath , and firebrands of Hell , to whom it shall be said , Ite maledicti , goe yee cursed into everlasting fire prepared for the Devill and his Angels : and others there are who are Children of God and Heires of the Kingdome of Heaven , to whom it shall be said , Venite benedicti , come yee blessed Children of my Father receive the Kingdome prepared for you . Yet though it be true that there be such difference between man and man in these respects , if we looke upon death and the judgement that they have of the righteous Judge at the last day , we shall finde that they have no respect of persons ; as for death it doth equalise the Peere of the Realme , and the Peasant of the Country the life of man is like a play or interlude . You know before the play be begun , the Actors are fellowes , in the play there appeares a great deale of difference , some are Kings , and others Subjects , some Judges , others Prisoners , some rich , others beggers ; and after the play is ended , there is little or no difference between them : even so is it with men , while we act our parts on the vast stage of the world , there appeares a great deale of difference between us , some live in the mountaines of riches , honors , and preferments , others in the vallies of meane and low estates , yet when we have severally acted our partes , death will make us all equall : Him that sitteth on the Throne , with him that lieth in the field , him that holds the Scepter , with him that holds the Plow , the rich with the begger , wise with foolish , by turning us all into the prime element , dust , whereof we are composed ; And as death deales impartially with all , so will the judgement of the last day . There Qualem unusquisque habet conscientiam talem & habebit Judicem , whatsoever conscience a man hath , such a Judge shall he have either excusing or accusing him , there no bribes shall corrupt justice , no intreaties protract it , no opposition hinder the passage of it , but there every one shall receive without partiallity according to what he hath done in the flesh . O that men would seriously revolve this in their minds , that so they might be caused to walke circumspectly with God and man , and ( as Moses in my Text exhorts ) to take heed to themselves , and keepe their soules diligently . Application . It serves for exhortation ; First to Magistrates , secondly , to Ministers , thirdly , to the Common People , to be circumspect in their waies , and to take heede to themselves in all their enterprizes . First , let Magistrates and men in eminent places , take heede to themselves in all their undertakings , for they have as much , nay more cause to be circumspect in their waies then others . First they are bound to it by the former reasons , scil. their actions , as wel as the actions of other men , ( if undertaken unadvisedly ) produce miserable , and prodigious effects . Again , they have the same enemies , the Devill , the world , and the flesh endeavouring their overthrow , as well as the overthrow of others , and finally they must die as well as others , Psal. 82. v. 6. 7. and give an account for their thoughts , words , and deeds , as well as others . But secondly , they have more cause to take heede to themselves , and to be circumspect in their waies then others , for these reasons . First God hath advanced them above others in dignity , and he therefore expects that they should walke more warily then others : if God should finde them guilty of such enormities as others , he might justly cry out against them as Caesar did against Brutus , & tu fili ? What and thou my son ? Have I honored thee so much ? And wilt thou be so carelesse of my honour , and of thy owne salvation ? It should be with men as it is with the elements , the higher they are , the purer they are , aire is purer then water , and fire then aire , so the higher men are in office and wealth , the more circumspect ought they to be in their waies : to whom much is given , of him much shall be required , Luke 12. 48. good to this purpose is that of Gregory , Crescentibus donis crescunt & rationes donorum , the greater our guifts are , the greater should our care be . Againe , men in eminent places ought to be more circumspect then others , because the people commonly follow their examples , their good or evill life doth commonly cause much good , or evill amongst the people . I remember a saying , which experience in all ages hath proved to be true : Qualis Rex , talis Grex , such as the King or chiefe Rulers are , such for the most part will the people be ; for their president is more followed then their precept . If the King be an Idolater , it lodgeth not in his breast alone , but like a gangrene or spreading leprosie it passeth over the whole body of the Common wealth : If on the contrary , the King be a religious and sanctified person , the people will at least in shew appeare so too : If Jeroboam the son of Nebat become an Idolater , and an errector of strange Altars , he shall not goe alone , but all Israell will sin with him for company , 2 Ki. 10. 31. if Joshus devote himselfe to serve the Lord , all the people will be ready to comply with him , 1 Josh. 16. Ahaz was an Idolater , so were the people , Hezekiah his son worshipped God truly , so did the people , thus Regis ad exemplum totus componitur orbis : the examples of eminent persons are as looking glasses , after which the Country dresse themselves ; and therefore you may find that Jehosaphat speaking to such , charges them even in the very words of my Text to take heede to themselves , 2 Cron. 19 c. 6. 7. v. and he said to the Judges take heed what you doe , for you judge not for man but for God , who is with you in your judgement , v. 6. againe v. 7. wherfore now let the fear of the Lord be upon you take heede and doe it . Secondly , let Ministers take heede to themselves and be circumspect and wary in all their courses : First let them take heede that they thrust not themselves into the calling of the ministry , without due calling thereunto , let them not intrude into Moses Chaire or rashly lay hold on the Arke of Aaron , let them not presume to execute the ministeriall function , in preaching the Word , and administration of the Sacrament , without Commission . I beseech you doe not uncharitably misconstrue my meaning , by concluding that I condemne Lay-men , that are carefull in teaching their Families the fundamentall grounds of Piety and true Religion , for it is their duty so to doe , and in so doing they are worthy of much honour . Bernard hath an apt saying to this purpose , as ( saith he ) it is our duty to teach you in the Church , so it is your duty to teach those that are under your tuition in your houses : and Augustine saies that every man in this case is a Minister , or ( if you will a Bishop ) so he keepe within his owne Diocesse , but for the publique charge , the Pulpit , let no over officious Nadab or Abihu approch into it there to offer up the strange fire of their owne preposterous Zeale , lest fire come downe from Heaven and consume them , as it did Nadab and Abihu , Levit , 10. 1. 2. be pleased to looke into the Chapter , and you shall in the first ver. find their arrogance and presumption , in offering up strange fire unto God ; and in the very next verse , Gods just judgement on them for their most unjust presumption , in sending downe a miraculous fire to destroy them . O then , as we love our owne soules let us know our owne charges , let every man take heede and keepe him to his owne Trade or Vocation , Ne Sutor Vltra crepidam , Let not the Cobler mistake the Pulpit for his stall , and instead of patching soles , take upon him the charge of soules . Let not the Taylor mistake the Lords Table for his cutting board , let him not instead of a garment cut out a Text , and with some stollen shreds of other mens workes , patch up a Sermon ; God forbid that this should be suffered , for if it should , our Religion , our Land , nay our soules are like to suffer ruine . I assure you beloved I speake not this out of any pride of my selfe , who am the unworthiest of all the Prophets , neither doe I speake it in the contempt of the gifts of others , be they never so meane , for I could wish with Moses , that all the Lords people were Prophets , and that the Lord would ponre downe his holy spirit upon them ; But ( as a late writer saies ) we must give God leave to be the orderer of his owne Ordinances , and we that are called to the ministry , must take leave to call upon men to keepe them to their owne callings ; and I desire you to forbeare hearing such arrogant Nadabs , and insolent Abi●ues , for they are not Pastores Pastors , sed impostores , but impostors ; not Doctores Teachers , sed Seductores but seducers ; not Vigiles but Noctambulones , not guided by the spirit , but scared with spirites , like the seven sonnes of Sceva , Act 19. 13. 14. 15. a vagabond Jew that without Commission , would needes cast out Devills in the name of Jesus , but marke what befell them , Acts 19. the evill spirit answered , Jesus I know , and Paul I know , sed qui vos ? But who are you ? And the man in whom the evill spirit was , leapt upon them and overcame them . O that all those who pretend the spirit of God , against the Ordinance of God , would henceforward take heede to keepe them to their owne vocations , and not meddle with the preaching of the word , more then as diligent hearers , and constant practitioners ; or with the administration of the Sacrament more then as pious and well prepared Receivers , lest the evill spirit which they would seeme to cast out of others , enter into themselves , prevaile against them , and overcome them . Secondly , when Ministers are lawfully called , let them take heed that they minde not the fleece more then the flock , their owne benefit more then the good of their people , let them take heede that they desire not more to make a prey of their flock , then to prey for it . Let them take heede that they be not such as in their preaching aime more at popular applause for themselves , then to win soules unto God ; I meane such whose preaching is more affectedly obscure then Delphian Oracles , or Egyptian Hieroglyphicks , that have mouthes , nay words , yet speake not , at least not to their Auditors understanding , that deale with their Auditors , as the Foxe did with the Storke , who inviting him to dinner , poured his liquor into so shallow a platter that the Storke by reason of his long bill was unable to lap any of it , so that he was only spectator while the Foxlapt up the liquor . Such Ministers as these set their words in knots and borders , only to delight the eares of the curious , not to ravish the heart of the sanctified ; they labour and study much to speake so as they may not be understood , who fill up their Sermons with strange languages , some of whose English words ( being exceeding lofty ) are as difficult to be understood by the greatest part of their auditors , as Hebrew is ▪ these would make good that curse upon their auditors , to be of the number of those , that hearing , heare and understand not , and seeing , see and perceive not , Isa. 6. 9. Acts 28. 26. But stay , I would not have you thinke that I am Advocate for those that on the contrary , as the other make their preaching as prophecying , so these in a bad sence would make good that of the Apostle , of some that call preaching foolishnesse , 1. Cor. 1. 21. 23. as if , because preaching must not bee garish , it must therefore bee sordid . I meane such , who rush unpreparedly into the Pulpit , perhaps three or foure times a weeke , with any undigested stuffe , and there rend the sacred Scriptures in peeces with their unsanctified lips , even as a clowne doth a capon , who knowes not how to carve it neately , neither know these how to divide and dispence the word rightly ; these take no heede to prepare themselves for so weighty a worke , but spend the whole weeke in rioting , chambering and wantonnesse , and little or no part of their time in studying , and then mount the Pulpit trusting to Enthusiasmes and Revelations , as if God were bound to appeare alwaies in such glorious rayes of wonders , whereby it comes to passe that they vent such poore stuffe in the Pulpit , that no wise or religious man hath so much patience as to heare it , much lesse so much folly , as to follow it . I would such would hereafter take notice of the exhortation of St. Paul , to the Pastors of the Church of Ephesus , take heede to your selves and to the flock overwhich the holy-Ghost hath made you overseers , Acts ; and that to Timothy , Take heede to thy selfe and to thy Doctrine . ● Tim. 4. 16. Thirdly , let all men in generall be exhorted to take heede to themselves , and be circumspect in all their actions , but more especially in those which concerne the worship of God . Let us instance in some particulars . Art thou to come unto the Lord by Prayer ? take heede that thou doe it not rashly without due preparation of thy heart , and praeconsideration of the majesty of him to whome thou art to speake , the want whereof causes us to carry our selves so irreverently as wee doe towards God : for so immorigerous are wee grown , that wee will scarce vouchsafe to fall downe and worship the Lord our maker . We thinke our selves too great or too good to fall downe and kneele before him in Prayer : Ezra : 9 : 5. 6. It was not so with Ezra , for hee rent his garment , and his mantle , and fell upon his knees and spread out his hands unto the Lord , Ezra : 9 : and David advises us to worship and fall downe and kneele before the Lord , our maker , Psal : 95. 6. yea and the Lord himselfe expects it . Is : 45. 23. I have sworne by my selfe that every knee shall bow to me : & this is most certain that that Prayer which is made unto God without reverence and due respect done to his glorious majesty is not acceptable with God . I will not say , that all prayers that are made without bending the knee are unacceptable , yet I could wish that men being but dust , should kneel as low as dust when they are to speake to the high God . It is reported of Augustus that one inviting him to dinner to homely entertainement , farre unfit for so royall a personage ; hee thus spake to him that invited him ; nesciebam me tibi fuisse tam familiarem , I knew not that you and I had beene so familiar : may not the Lord say so to us , that without any taking heede to prepare or sanctifie our selves , petition for favours : take heede therefore to your selves , and remember the advice of the wise man Eccles. 5. 2. be not rash with thy mouth , neither let thy heart bee hasty to utter any thing before God , for God is in Heaven , and thou art on Earth , therefore let thy words be few ; and indeede it very much concernes us thus to take heede that we be not inconsiderate , rash or multiloquacious in our Prayer , for though it be true that we may approach unto the throne of Grace , with confidence and boldnesse , yet wee must take heede that we come not with saucinesse , for as God is a God of mercy , so also is he a consuming fire . Againe , art thou to come unto the Temple of the Lord ? take heede that thou rush not in thither rashly or unadvisedly , as if thou wert going unto a stage play , but forethinke with thy selfe that thou art going , as it were , into the immediate presence of Almighty God , who is a great and terrible God , that will not be mocked by thee : as therefore when you are to meete an earthly king , and to speake with him , you prepare your selves , and study a comportment and expression that may best please him , so doe when you are to meete God : praecogitate with your selves what comportment you ought to use in his presence ; what zeale , Ro. 12. 11. cheerefulnesse , Psal. 100. 1. sinceritie , Josh. 24. 14. and reverence , Heb. 12. 28. you should use in the service which you performe to God . Art thou to receive the Sacrament of the Lords Supper ? take heed that thou doe it not rashly or unadvisedly ; it is the advice of the Apostle . Let a man examine himselfe , and so let him eate of that bread and drinke of that cup , 1 Cor. 1. 28. 19. and he gives a good reason for it in the next verse , for ( saith he ) hee that eateth and drinketh unworthily , eateth and drinketh damnation to himselfe , not discerning the Lords body . What shall I say more ? In a word , art thou a beleever , and hast embraced the Faith of Christ ? take heede thou undertake not any thing without due advice and deliberation , lest that old proverbe be verified by thee , qui ante non cavet post dolebit , he that doth not beware before , will be sory after . Now , lest what I have said be not enough to make us take heede to our selves in all our undertakings , I beseech you look back into the former ages , and consider what and how many miserable inconveniences and sad disasters have happened to severall people , only for want of good take heede ; it was the want of good take heede that cast the Angels out of Heaven : it was the want of good take heede , that exiled Adam from Paradise , that brought the flood on the old World : it was the want of good take heede that brought sire and brimstone on Sodome and Gomorrah , that rent ten tribes from Rehoboams kingdome , 1 King 12. it was the want of good take heede that shut the five foolish virgins out of Heaven , Mat. 25. and it is the want of this good take heede , that shall bring a generall destruction on the wicked and ungodly , 1 Thes. 5. 3. No more but this , consider I pray you , what is it that brings so many , some to poverty , some to disgrace , some to sodaine desperate and dangerous deaths ? but only the want of good take heede ; that you may therefore escape all these inconveniences , and thousands more which are most incident to the carelesse ; I beseech you remember the exhortation of Moses in my Text , Take heede to your selves . Quest . But then as the Souldiers said to John the Baptist , Master what shall wee doe ? So may you say to me , you have ( we confesse ) proved that we should bee circumspect and take heede to our selves , but we would know the manner how wee should doe it , or what it is that we should take heede to in our selves . Ans. I answere , You must first take heede to your eyes , they are apt to range after iniquity , and if they be not diligently watch't , they prove arch-traytors to mankinde : untill Adam and Eve lusted with their eyes , sin and Sathan entred not into their hearts , Gen. 3. had not Herod look't or Herodias dancing , hee had not so rashly granted her John Baptists head Mar. 6. had not Potiphars wife given her eyes liberty to behold Joseph , she had not lusted to defile her marriage bed with him , King. 2. had not Sichem seene Dina Jacobs daughter , he had never ravish't her , Gen. 34. These evils proceede from licentious gazing on such objects , and therefore ( saith the Prophet ) turne away mine eyes lest they behold vanitie ; it was the want of taking heede to the eyes , that made Tarquinius Sextus to ravish Collatinus wife that made Queene Cleopatra to use her brother Ptolomeus as her husband ; that made Macareus to lye with his sister Canaces , and Menephron to defile his own Mother . And indeede it is God's great mercy that he hath placed in the eyes , as well the remedy as the malady , fletum & visum , the faculty of seeing , and the sluce of teares , Vt qui delinquant videndo , poeniteant plorando , that they who have offended by seeing , may repent by weeping ; if therefore thou wilt escape the punishment of weeping ( I meane of eternall weeping in hell fire ) take heed to thine eyes : look not after a woman to lust after her , for then thou hast committed adultrie with her in thy heart , Mat. 5. In a word , make a Covenant with thine eyes that they behold nor vanitie . Secondly , Take heede to your eares which most commonly are more open to Syrens songs , then to heavenly ditties , to obscene communication then to the precepts of God , and therefore Christ sets a double guard at this Port of hearing , and both delivered in the termes of my Text ; The first is in Mark 4. 24. where we are bid to take heede what we heare : and the other in Luke 8. 18. where we are bid to take heede how we heare , Psal. 141. 3. hee keepes both these sayings well that heares the word of God diligently , and practises it in his life and conversation constantly . Thirdly , Take heede to your tongue , for this is often times an unruly member , so unruly that ( as one well observes ) the port-c●●llis of the teeth , and the counterscarfe of the lips are not sufficient to keepe it in , unlesse with David , wee daily pray Psal. 14. 3. Set a watch O Lord before my mouth , keepe thou the doore of my lips . Take heede to your understanding that it be not corrupted ; this is the first doore the Devill knocks at , the first forge where sin is framed , the first commander the Devill seekes to corrupt , for though he intend to sack the whole citty of our Soules , yet hee makes his first assaults against this Port. And therefore as the besieged fortifie most where they feare most batteries or assaults , so take we heede to looke carefully to our understandings , that they bee not blinded with ignorance , nor insnared with the subtiltie of Atheisme , Heresie , Popery , Schisme , or any thing else repugnant to God and his truth . Take wee heede to our understandings that they dive not too farre into the hidden mysteries of the word : There is enough revealed both for our faith and our salvation , Mitte arcana Dei , meddle not with the secrets of God : Quod Deus texit , quis revelabit , what God hath hidden , let not the understanding pry into . Consider wee , that our understanding or intellectuall part , is that which the Devill , Hereticks , Atheists , Papists , Schismaticks , and many other pernicious enemies , much labour to corrupt , and therefore let us take great heede to preserve it . Take heede to your will , which will be either the seate of sin , or sanctuary of grace ; if it be depraved it hath a very malignant influence upon all our actions , and therefore as besiegers of a Garrison labour most to possesse themselves of the chiefe Sconce or capitoll , knowing , that thence they may command the whole City , so the Devill besieging the City of our soule , labours chiefely to captivate our will , because he knows that if that become subject to his Lawes , and embrace his Scepter , all the faculties of the whole man will be tributaries to the same service . Take heed therfore that your wills be not enslaved by Sathans policy , but renued by grace , and regulated by the rule of piety . Lastly take heede to your consciences , there may be so much said for this , that I shall say but little . Salomon saies that a good conscience is a continuall feast , Prov. 15. 15. and indeed so it is , if we be weake it is a staffe to support us , if in want , a comforter to relieve us , if in suites of Law , it is the best agent to pleade for us if falsely accused , it is the best witnesse to cleere us , if wrongfully condemned , it is a most upright Judge to vindicate us : There can no estate or condition befall man , either so prosperous or averse , but that the comfort of a good conscience will appeare in it . It comforts in prosperity and adversity , in sicknesse and in health , in life and in death , and ( which is best of all ) it yeeldes transcendent comfort at the day of judgement : For when among the wicked at the dreadfull day of Jesus Christ , there shall appeare nothing but horrors , frights , and amazements , be heard nothing but feareful shri●kes , ululations , cries , and howlings , for feare of the sentence of malediction , that shall there be pronounced against them ; even then there shall be nothing but joy , exultation , and heavenly consolations to them that have taken heede to preserve their consciences spotlesse , being assured of the sentence of benediction which shall then be pronounced to them , at which time their bodies being reunited to their soules , they shall be both received into everlasting salvation which every one ought diligently to seeke after , which is set forth in the next part of my Text , the duty in these words , keepe thy soule diligently ; whence we conclude this observation . 2 Obser. That every Christian should have a speciall care of his foule ; and keepe that diligently . To this purpose we have both the Precept and President of Gods Children in sacred writ . First for Precept , see St. Paul exhorting us to give all diligence to make our calling and election sure , 2 Pet. 1. 10. and Phil. 2 12. he bid us worke out our salvation with feare and trembling , so Moses in our Text , bid us take heede to our selves , and keepe our soules diligently . As for president , looke on St. Paul , and you shall finde that he was so carefull of his soules salvation , that as the Nicene Fathers would not gratifie Arrius in the least compliance with him , so neither would he conforme in any thing to the Doctrine of Seducers : And if you read the life and death of the Martyrs , you shall finde that they were so carefull of the salvation of their soules , that they would not in the least semblance condiscend to the Pagan Persecutors , though they might thereby have come off with corporall safety . But not to trouble you with multiplicity of examples , looke but on one president more , and that shall be David a man after Gods owne heart . The Lord had wonderfully magnified his mercy towards him in many eminent favours , first in respect of his estate , when he tooke him from following his Fathers Ewes great with young , to feede Iacob his people , and Israel his inheritance , Psal. 78. 70. 71. when he translated him from a shepheards crooke to a scepter of gold , Psa. 70. 71. Againe , the Lord did well for him otherwise too , in respect of his strength ; for he had as magnanimous a heart , as a Lion , 1. Sam. 17. 49. And when that proud Philistine Goliah came rayling and defying the God of Israel , notwithstanding his menacing tearmes , he encountred with him , and slew him , and so tooke the reproach from Israel . Againe , the Lord did wonderfull well for David , in respect of his beauty ; for he was a man of a more then ordinary pulchritude , as you may see prooved , 1. Sam. 16 12. the Text there sayes , that he was ●uddy , and withal of a beautifull countenance , and goodly to looke on . Againe , the Lord did wonderfull well for him , in respect of his issue , for he had a marvellous great issue . And I doubt not but David was truly thankfull to the Lord for all these ●nercies bestowed on him , in respect of his body and his estate . But yet I am resolved that hee minded more the salvation of his soule , then he did all these things : and I gather this from his owne words in the 14. Psalme : he declares that he longs for the salvation of God ; and if you looke on him in the Psalme , 25. v. 20. you shall finde that being surrounded with miseries , he hath a speciall care of his Soule , and desires the Lord to keepe that safe , so Psal. 86. 2. hee prayes the Lord to preserve his Soule , and having received some speciall favour for his Soule you may finde him making a solemne invitation unto the righteous , to come and heare what the Lord had done unto his Soule , Psal. 66. 16. Come and heare all yee that feare God , and I will declare unto you what he hath done for my Soule ; thus you see God's children have at all times been so carefull of their Soules , that they would rather suffer death then doe any thing that might hinder the salvation of their Soules ; such care ought we also to have of our Soules , Wee should keepe them diligently , and that for these Reasons . 1 Reason . First , because of the excellency of the Soule , which consists first in the puritie of it ; Secondly , in the unitie and singularitie ; and Thirdly in the inequality that is between it and any thing else . First , in the puritie of it , which though it be shapelesse and immateriall , yet would it make a man heavenly proud , to contemplate of how divine a nature , excellency and qualitie the Soule is . In puritate est Deo simillima , in its puritie it is as a God , and hereupon ( saith a writer ) let me worship the great God of the little God my Soule : and good to this purpose is that of Seneca . Quid aliud est anima quam Deus hospitans in corpore humano ? what other thing is the Soule , but God lodging in the body ? and Bernard , standing in admiration of the excellency of his Soule , breakes out into these words . How beautifull art thou O my Soule ! thou art ennobled by the Image of God stampt on thee , adorned with his likenesse , espoused to him by promise , redeemed with the precious blood of Jesus Christ . Quid de te dicam ? what shall I say of thee ? tu maximum es quod esse potest in parvo loco . Thou art the excellentest thing that may be contained in so small a place as the body . Nobilitas tua omnibus mundanis praeferenda , thy excellency exceedes all earthly treasures . According to this is that of Augustine : as ( saies he ) the Creator excells all the Creatures , even so the Soule is farre more excellent then any of them . Secondly , consider the excellency of the Soule , consisting in the unity and singularity of it . God hath given unto one body two eyes , two hands , and two feete , but he hath given it but one Soule , he hath given two eyes to the end that if one bee blinde the other may see , two hands to the end that if one be weake the other may worke , and two feeete to the end that if one be lame , the other may walke , but he hath given us but one Soule , which is a jewel invaluable , a jemme immatchable , & a pearle inestimable . Thirdly , consider the excellency of the Soule consisting in the inequality that is between it and any thing else , what recompence or what exchange shall a man give for his Soule , Mat. 16. 26. shall hee give a thousand of Rams , or ten thousand rivers of Oyle , shall he give the fruit of his body for the sinne of his Soule , surely all these are not sufficient to redeeme one Soule , Mica . 6. 7. nay ten thousand worlds were not sufficient ransome for one Soule , nothing could doe it but the precious blood of that immaculate Lamb Jesus Christ ; this St. Peter affirmes 1. Pet. 1. 19. we are not bought with silver or with gold , or with any corruptible thing , but with the blood of Jesus Christ , as of a Lamb spotlesse and undefiled . I beseech you consider then the excellency of your Soule ; the body of man is a glorious frame , yet it is not comparable to the Soule , for the body is but the tabernacle , the Soule is the mercy-seate , the body is but the hand maid , the Soule is the mistris , the body is but the pallace , the Soule is the queene-regent governing in that Pallace ; the body is but the cabinet , the Soule is the precious jewell lodging in it . What is it that advances the calling of the Ministery above other callings but only this , that it tends to the good of man's Soule ? the study of the Lawyer tends to the good of man's estate , the study of the Physician to the good of man's body , but the study of the Minister tends to the good of man's Soule , which is the better part . The Soule is optimum & primum , the better part , there is nothing like it , there is nothing that may be compared unto it , Salomon calls it a precious Soule , Prov. 6. and a greater , and wiser then Salomon puts it in the ballance of the sanctuary , and makes it weigh downe the whole world ; What shall it profit a man ( saith our Saviour Jesus Christ ) to win the whole world and lose his own Soule ? Mat. 16. 26. And I pray see if he bee not a great loser that gaines a world and loses his Soule ? for suppose a man were sure to live as long as Nestor , who is reported to have lived three hundred yeeres , and could have his health all that time , and never be sick ; suppose he had as much riches as Cressus , as much beauty as Absalon , as much strength as Sampson . Supposes he had as much worth in him , as the Romans ascribe to their Catoes , Curioes , Fabritioes ; the Greekes to their Socrates , Solon , Aristides , Homer , to Agamemnon , affirming that he was like Jupiter in feature , Mars in valour , Pallas in wisedome ; suppose all eyes were upon him , all tongues spake well of him ; suppose he had such a glorious fame , that men came as farre to see him , as the Queene of Sheba did to see Salomon , gaze on him as the Aegyptians did once on honoured Joseph , the Arabians on fayre Vertomanus , suppose men praysed him as much as Tully did Caesar , Plato did Socrates , let his eares be delighted with as much variety of musick as Alexander had from Timolaus , the Thebans from Amphion , the Mariners from Orpheus ; suppose men acted such playes before him as the Romans acted in their Theaters and Amphitheater , let men shew him such sports and pageants as the Greekes had in their Olympian , Pythian , Istmian , Athenian and Corinthian games ; suppose he have houses like Nebuchadnezars Babel , Gardens like that of Adonis , Orchards like those of the Hesperides ; suppose he fared at home as deliciously , as he in the Gospell , Luke 16. 19. 20. and when hee went abroad be feasted with more varieties then Esther entertained Ahasuerus , Esth. 7. Dido Aeneas , or Cleopatra Mark Anthony ; let him be attended with more men then Salomon ; let him solace himselfe among his lascivious concubines as Heliogabalus and Sardanapalus ; let him hunt more then Leo the tenth ; hawke more then the Persian kings ; Card and Dice more then the Thebans ; and suppose ( if it be possible ) that he enjoyed all these pleasures all the daies of his life here , yet if he lose his soule hereafter , he is most miserable , and that sad catastrophe brings more torments , then all his former fruitions brought him pleasures : consider this I beseech you , that your soule is more excellent then any thing you can have , and therefore take heede to your selves , and keepe your soules diligently . 2 Rea. Secondly , we should looke so carefully to our soules , in regard of the necessity of the salvation of the soule ; Certainely there are many things which we pursue and seeke after with eager , and uncestant labour and desire ; which are not absolutely necessary , such as are riches , honours , and preferments ; I may say of these , as our Saviour said unto Martha , Luke 10. 41. 42. You are troubled about many things , but there is but one thing necessary , and that is to make your election sure , to labour diligently for the salvation of your soules . 3 Rea. Thirdly , we should looke carefully to our soules , in regard of the difficulty of attaining to salvation ; It is not so easie a matter as some suppose it is , to get our soules into Heaven , it is easie to fall into sin and so consequently into Hell , but it is a difficult matter for that soule that hath once beene entangled in the snares of sin , to become retrograde , and turne backe againe into the waies of righteousnesse , it will be a hard matter for the covetous man whose heart hath beene long imprisoned within the walls of covetousnesse , to forsake his covetousnesse , and become bountifull ; it will be hard for the ambitious man whose heart hath beene only set upon honours , who hath not feared the greatest hazard , or omitted the least opportunity that might further him in attayning thereof , to forsake his ambition and become humble . In a word it will be hard for any one that once devoted himselfe to sin , to become the servant of God ; and therefore ( as we are exhorted in my Text ) we ought to take heede to our selves , and keepe our soules diligently in the waies of salvation , because that having once wandred out of the right way , we cannot with facility returne into it againe . 4 Rea. Fourthly we have great reason to keepe our soules diligently , in regard of the miserable and wretched condition of the lost soule . Certainely had I the tongues of men and Angells , I could not relate unto you the wofull condition of the lost soule ; but this is that which aggravates their tortures , beyond compare , that as they are ●aselesse , so also are they endlesse : other losses may be recovered , but the lost soule that is cast into the bottomlesse pit of perdition cannot be recovered . A man may lose his estate , and may recover it with more then he had before , he may lose his health and may recover it with more then he had , he may lose his credit , and may recover it with more estimation , then he had before , but if once he have lost his soule he must never looke to recover that againe ; Poets and Historians writ of some that have gon to Hell and returned againe , as of Ulysses that went thither to consult with Tiresias , Aeneas that went thither to talke with his Father Anchises : Orpheus that fetcht his Wife Euridice thence , Pythagoras also that going thither reported at his returne , that he saw Hesiod tied to a brazen pillar , and Homer hanging on a Tree full of Snakes , for feigning such things on the Dieties : Admiranda canunt , sed non credenda Poetae ; these be strange things , but they are not true , for the Scripture assures us that there shall be no returne from Heaven or Hell : If any man be cast into Hell , though his eyes gush out with rivers of water , yet there shall be no one to comfort him , no one to helpe him , no one to doe so much as coole his tongue with a drop of cold water . O that we had hearts to consider this , that so we might take heede to our selves , and keepe our soules diligently . 5 Rea. Lastly we should looke carefully to our soules , for if they be lost , body and all is lost , and if they be safe , body and all will be safe , for where the soule at death goes before , the body at the resurrection will follow after . Good to this purpose is that of Chrysostome : if ( saies he ) we neglect the soule , the body cannot be saved , for the soule was not made for the body , but the body for the soule ; he therefore which neglects the soule , being the first and chiefest part , and mindes the body only , loses both , but he that seekes after the salvation of the soule , though he neglect the body , yet by the soules salvation , the body also shall be saved , which is most elegantly set downe by Aristotle , Lib. 7. metaphysic . ex sanitate animae fit sanitas in corpore , by the safety of the soule , safety is wrought to the body . If you have but so much faith as a graine of mustardseede to lay hold on Jesus Christ , as the Saviour of your soule , your body shall be sure to be saved also , Rom. 8. 32. he that spared not his owne Son but gave him to death for us , shall he not with him give us all things else that are necessary ? I might give you more reasons why we should seeke so diligently after the salvation of our soules ; But I must not be totus in singulis : I therefore proceede to Application , and the use which we shall make hereof is twofold . First , it serves for confutation . Secondly , for exhortation . 1 Vse of consutation . Have we such great cause to seeke diligently after the salvation of our soules ? Sure then they are much to blame that care more for temporall things , then they doe for the salvation of their soules . Some prodigalls what cost doe they bestow upon Houses , Horses , Hawkes , Dogs , and what cheap account do they make of their souls : the House must be magnificently built and furnis●t , the Horse must be pampered and kept fat and faire , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and all things must be brave and gorgeous , but there is no care taken that there be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a beautifull soule . I have read of a spruce Roman , that riding through the streets of Rome on a leane horse , was demanded by the Censor , why hee being so spruce a man , rode on so poor a horse . Unto whom he answered ego curo incipsum , servus vero equum . I take care for my selfe , but my servant for my horse ; In like manner I doubt there are many that onely take care for their bodyes , but neglect seeking after the salvation of their soules . Some there bee , that esteem more of agility of body then fervency of spirit : others esteem more of strength of the body , then grace of the soule : others there be , that esteem more of beauty of the body , then purity of the soul ; and if such as these have beauty , how doe they mince and trip it up and downe , contemning and despising others ? and yet God knows beauty is but a deceiving vanity : favour is deceitfull , and beauty is vaine . Forma est mera deceptio visus , beauty is a meere deceiving of our selves , a meere flout , a meere scoffe . For what face is there , bee it never so beautifull in youth , but if it live long it will be plowed with the furrows of old age ? and if it live not to old age , yet it is subject to deformity many other wayes ; and yet some are more enamoured with this vanity , then they are with their soules . The covetous man cares not what becomes of his soule , so he may have but plenty of riches : these count wealth the summum bonum , the chiefe good , and therefore seek onely after it , and not after the salvation of their soules : these are the seed of the Serpent , and indeed have the curse of the Serpent sticking on them , to licke the dust ; these covetous wretches deface the image of God that was stamp't on them , by continuall rubbing against the earth : these like wormes and no men crawle upon the ground , or like hogs they go rooting downe-wards in the earth ; and indeed they may well be compared to hogs , for as hogs are alwayes rooting downwards in the earth , and seldome or never look upwards , till being ready to be killed they are layd flat on their backes , and forced to it ; so these covetous miscreants goe groveling downe-wards , and lye scraping in the dung-hill of this world , and never looke upwards , or thinke of heaven or salvation , till wrestling with the pangs of death they are thrown flat on their backes , and then perhaps the Minister is sent for , the sacrament and heavenly things desired ; but if the Minister perswade them before this time to be weaned from the world , and to seeke diligently after the salvation of their soules , they are ready to say as the devils to our saviour , art thou come to torment us before our time , they are loath to be saints too soone , and if they must needs be weaned from the world , they would put it off till the last day and houre of their death , when they can enjoy it no longer . It is fabulized that the crab gave the Serpent his deaths wound , for his crooked conditions , and seeing him stretch himselfe out straite , said , At oportuit sic vixisse , you should have lived so . Let the covetous worldling that seekes not after the salvation of his soule take heed that when he lyes gasping as it were in the suburbs of death , and begs for salvation , that God answer him non at oportuit sic vixisse , but thou shouldest so have lived , as that thou mightest now have beene sit for heaven . But me thinkes I heare this earth-worme say , I doubt not but I shall go to heaven , for I am not such a notorious offender as such and such are , I am no adulterer , no drunkard , no swearer , and the like . I onely affect this sin of coveteousnesse , and I hope that for all this , I may be saved . To this I answer , yet not I , but the Apostle . Be not deceived , for neither idolater , nor adulterer , nor drunkard , no nor the covetous person shall enter into the Kingdome of heaven . Ephe. 5. 5. Againe the ambitious man cares not for his soule , so he may have honours here : how many such be there , that spend all their time in seeking after honour , and neglect many blessed opportunities offered to them for the salvation of their soules ? The voluptuous person devotes himselfe wholly to pleasures , and with the Epicure thus sings to himselfe , ede , bibe , lude , charum praesentibus exple corpus deliciis post mortem nulla voluptas , eate , drinke and be merry , let us fill our selves with new wine , and crowne our selves with rose buds , let us take our pleasure while we live here , for there is no pleasure hereafter . And indeed to them there shall be nothing but weeping and wailing and gnashing of teeth . I might much enlarge my selfe in marking out others that come under this reproofe , such as is the amorous wanton , that spends that time which he should spend in seeking after the salvation of his soule , in courting some faire face , some beauty of the times , and thinkes of no other heaven , then the fruition of his mistris favour , and counts her smile the onely vision beatisicall , never considering that death is courting that face as well as he , and oftentimes proves the most successefull , at least the most revengefull corrivall : taking her from him , or him from her , and turning them into another world to embrace , but what ? eternall flames . Such also is the profuse gallant , that spends his time in gaming , and not in seeking after salvation , that sits downe to eate and drinke , and rises up to play . Such also are your fantasticall women that spend their whole time in tricking and ●rimming , tyring and dressing their bodies , and seeke not after the salvation of their Soules . Dum moliuntur dum comuntur annus est , the morning is gone before many of them know it is come ; at least by any serious holy duty which they have performed therin : these will not have so much as a pin out of order in atyring their bodies , but care not for beautifying their Soules with Grace ; these spend their time in looking glasses to see their bodies gorgiously attyred , but looke not into the looking glasse of God's word , to be taught the way of saving their Soules . In a word , these are very carefull to enquire after the newest ( French , Italian or Spanish , ) fashion , but take no paines to enquire after the way that leades to salvation , they are better and constanter customers to new fashioning taylers , then they are auditors to the best preaching Ministers , and will give more to him that shall make them a new fashioned suite , then they will to him that shall preach salvation to their soules . I could enumerate many more , but it is high time to close this use . 2 Vse . Exhort . Secondly , have we such reasons to seeke after the salvation of our soules ▪ Let us then be weaned from the world , and consider what danger they are in , that only hunt after the pleasures , profits and honors of this world , and neglect seeking after the salvation of their soules . It is storied of Lysimachus , that he being much necessitated for want of drinke , parted with a whole kingdome for a drop of cold water , and afterwards repented in these words , O pro quant illo regnum perdidi ? O for how little have I lost a kingdome ? even so will the covetous , the ambitious , and the voluptuous man , the profuse gallant , the amorous wanton , and the fantastick woman ; Repent with O pro quantillo ! O for how little pleasure , how little profit , how little honours , how little pride and the like , have we lost the kingdom of heaven , the eternall salvation of our precious Soules . I beseech you therefore , settle not your affections on the things of this life , but on things that are aboue . Remember the excellency of your creation . Os homini sublime dedit Coelūque tueri Jussit , & erectos ad fidera tollerevultus . God hath given you a lofty countenance that you might not as beasts looke downewards , nor as wormes crawle on the earth , nor as hogs bee allwayes feedeing on the acornes of this world : but that you might looke upwards and seeke after that Kingdom which he prepared for his servants . O then bee not slaves to the world when you may bee Kings in Heaven : think on the excellency of your soules . Remember the aduice of Moses in my text , take heede to your selves and keepe your soules diligently . And that you may the better performe this , consider these two motives . 1 Mot. First , consider the vanity of the things of this life . I might prove that there is nothing but vanity , vicissitude and uncertainty in all those earthly things which we delight in : but I will confine my selfe to the examination of that trinity which worldlings most adore ( to wit ) honors , riches , and pleasures . First , how uncertaine is honour ? It is but the breath of the vulgar , which being but winde , changes with the winde ; did not the people even now salute our Sav●our with Hosanna , blessed be he that commeth in the name of the Lord , and presently they cry out against him to have him crucified , John 12. 13. was not Paul and Barnabas honoured by the Barbarians , as though they were their Paganish gods , Jupiter and Mercury , Acts 14. 12. and in the same chapter ver. 19. we reade that they were stoned as malefactors , was not Christ counted a Prophet ? Mark 6. 15. and presently a Devill , Jo. 7. 12. 20. how soone was Pharoah and his pompe drowned in the red Sea , Exo. 13. 28. Adonibezeck disgracefully mangled . Jud : 1. 6. Agag a king hewen in pieces 1 Sam. 15. 33. Nebuchadnezar turn'd out as a beast : B●jazet carried up & down by conquering Tamberlain in an iron Cage ; by all which you see that it is not wisdome to place our delights in honours , which are exceeding lubrick and subject to change . Secondly , you shall find the like uncertainty in pleasures . Alas how short lived are they , even the best of them perish as vapours , or as the untimely fruite of a woman , they are dasht in a moment . Looke on Adoniah feasting in great jollitie , 1 Ki. 1. and you shall finde that the news of Salomon proclamed king , and the noyse of trumpets turned his joy into sorrow , his myrth into mourning ; the like you may see in Baltazar , who when he was feasting with his Lords and Concubines , there appeared an inscription on the wall , which soone turned his jollity into sadnesse , made his joynts loose , and his knees smite one against another , Dan. 5. 3. 4. 5. therefore it 's no trusting to the pleasures of this life . Thirdly , you shall finde the same uncertainty in riches ; they often times take the wings of Eagles , and fly away , when we think we have them surest ; they skip from man to man , like some fawning dog , or insinuating whore : for proofe hereof looke on Job , who in the morning had 7000. sheepe , 3000. Camels , 500. yoke of Oxen , and 500 shee Asses , and at night was bereft of all . Quotidian experience proves that riches are uncertaine , for how many bee there , Noblemen and Gentlemen , Marchants , Mariners and Tradesmen , Citizens and Countrymen , who formerly were able to relieve others , and now want to support themselves , who formerly had store of gold & silver , and now some of them are ( as great Bellisarius , who thrice rescued Rome was ) forced to say , Date obolum Bellisario , one single halfepenny to Bellisarius , so these who formerly lived as Croesus are now as Colon : Fallen from a mountaine of riches , into a valley of poverty , some by carding , dicing and gaming , some by false servants , some by extorting U●●reres , some by Haukes , Hounds , and Horses , and some by whoring , being eaten up of their owne lusts , as Acteon by his owne dogges : Thus you see that these things are uncertaine in respect of themselves . You may also see them uncertaine in respect of our selves : for if wee were sure of them , yet wee are not sure of our owne selves ; we are as subject to change , as riches , honours , and preferments are , wee change in a moment , in the twinkling of an eye . The second motive to stir us up thus to seeke after the salvation of our soules , is , the consideration of the blessed condition of the soule that is sav●d , instead of the corruptible drosse of this life , they shall have treasures incorruptible , glory unmatchable , solace inalterable , mirth immeasurable , and perfect felicity unto all eternity . Eye hath not seene , neither hath eare heard , neither can it enter into the heart of man , what things God hath prepared for those soules that shall be saved . Mar. 13. 35. Now therefore , as when Monica ( Austens mother ) heard an excellent discourse of the joyes of heaven , sayd , Quid facio hic ? What doe I heere on earth ? so say I , what doe we heere , planting our affections on the things of this life ? let us transplant our affections , and set them on things that are above . Some may object thus : Object . Is it not lawfull to seeke at all after the things of this life ? Ans. I answer , it is : you may , nay you are bound in conscience to provide for those that are under your tuition , but you must not spend all your time herein , and neglect seeking after the salvation of your soules , you may in a moderate way seeke after the things of this life , but you must not doe it immoderately , you may use the world , but it must be as if you used it not , you must so live heere as if your conversation were in Heaven , you may salute the world , but you must take heede that you doe not hugge and embrace it . To conclude , in a word , I beseech you doe as our Saviour exhorts you , Mat. 6. 33. seeke yee first the Kingdome of God , and his righteousnesse , and all other things shall be added to you : make sure of Jesus Christ to be the Saviour of your soules , and you shall be sure that God will give you all things else that are necessary for you ; which that you may doe , I desire every one of you , to remember and practise this exhortation of Moses in my Text , with which I began , and now end . Only take heed to thy selfe and keepe thy soule diligently . I have done with my Text . I know it will be expected that I should adde some Laurell to this Hearse , by ●lazoning the great worth of the noble party deceased ▪ and I am sure I might without flattery speake much to his honour , for those who knew him best , knew him to be of an affable and amiable carriage , courteous to the meanest , exceeding charitable to the poorest , and most upright towards all , &c. But I know that Funerall Sermons are not made as Panegyricks , or commendatory Orations to proclaime the worth of the dead , but for instruction to the living ; and therefore I shall forbeare to speake more now , but I shall ( God willing ) write of him by way of Elegy ; which shall be exposed to publique view . Si benè quid dixi ; mea non est gloria , Christi est Sin malè , scito hominem me quoque quisquis homo es . FINIS . Notes, typically marginal, from the original text Notes for div A96652e-240 Exod. 4. 10. b Quintilian . c Scrinia damagnis , me manus una capit . Mar. lib. 1. epig. 2. d Candor in hoc ae●●o in●ermortua ●enc , Ovid ●e pont . lib. 〈◊〉 . elig . ● . 〈◊〉 non ego ●●entosae ●●lebis suf●●ragia ve●●or . Ho●●a . lib. 1. ep. 9. Lucian . g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Non 〈◊〉 cun● tis place● vel Jupi●ter ipse Nec mi●●tens pluv●●am , ●●retinens ●●pluviam . i Unus Plato plus est quam Atheniensis populus . 〈…〉 , in vita ●lat . k magnum ●oc ego ●luco , ●ood pla●●ui tibi , qui tu●pi ●ecernis ●oncstum H●rat-Ser●● . lib. 2. 〈◊〉 . 6. l ●e exhortor moneoque libelle , ut docto placeas Apolli●●● . m Mart. lib. 4. epig. 87. Da mihi ●te placidum , ingenium vultu starque caditque tuo . Ovid fast. lib 1. ●mmensa subit cura ut quae tibi dicantur te digna sint . ●lin . praef in Hi●●●at . 〈◊〉 Vesp . imperat . In hoc faci●unt slult quos gloria vexa●inanis . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ●acrt . de ●it . Philos. ●ib . 6. Notes for div A96652e-670 Suav●●●●● & Brevissima . ●drewes princi●●● conci● . 〈…〉 . ●●edibile ●●alicui ●ntam ig●aviam esse insuā , ut salutem suam negligat . De most . Oly 〈…〉 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Homer Od. γ . g Aen. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Calumniator . Deceptor . Qui quamvis su●● vanis pollititationibus & promissis nos alli●iat , &c. Greg. 〈…〉 Catera praetereo nec ●nim sermonibus istis ●mnia complecti ●●a●uo . Mantuan . Eclog. 8. Pallida ●ors aequo pulsat pede pauperum tabernas regumque turres . Mors sceptra ligonibus aequat . Simile . Simile . Sicut ad pertinet qui vobis ecclesia ad vos p●tinet v●tris l●qui domibus Ber. Vnusquis● pater famlias est M●nister Chr●sti , & erg● suos que dammod●●●piscopale officium implere d●●bes . Aug in Psa. 5● Aug. li● de anim● Senec. 〈◊〉 8. ad 〈…〉 . Quam 〈…〉 anima , 〈◊〉 Bernar● meditat● ●icut Deus ●●nem 〈…〉 ita 〈…〉 al as ex 〈◊〉 . Aug. 〈◊〉 de Ani●● . ●eus dedit 〈◊〉 corpori 〈◊〉 oculos 〈◊〉 as ma●us 〈◊〉 duos 〈◊〉 uni●a 〈…〉 Ber. 〈◊〉 Medit. Anima naturaliter dominatur corpori , sicut Dominus servo . Aristo . lib. 1. Politic. Proper . lib. 2. & Iuven. Sat. Os occulesqueJovi pares . Navigat . Vertom . lib. 3. Oration . pro Rege . Justin . li . 1 Jo. in e●us vita . Shyrlics Relation . Facilis descensus averni . Sed revocare gradum superasque evadere ad auras , hic labor hoc opus est . Hom. Od. 〈◊〉 Virg. Aen. l. 6. Ovid . M●t. lib. 10. Laert. de vita Philo. l. 8. in Pythag . Tert. lib. de anima , cap. 29. Si animam negligamus , nec corpus salvare paterimus , &c. Chrysost. de recuperatione lapsi . ●●ject . ●●sw . ●●en . ●●onor est hono●●nte . 
A61386	----	An antidote against distractions, or, An indeavour to serve the church, in the daily case of wandrings in the worship of God by Richard Steele M.A. and minister of the Gospel. Steele, Richard, 1629-1692. 1667 Approx. 336 KB of XML-encoded text transcribed from 128 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A61386 Wing S5382 ESTC R8661 13106901 ocm 13106901 97523 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61386) Transcribed from: (Early English Books Online ; image set 97523) Images scanned from microfilm: (Early English books, 1641-1700 ; 779:18) An antidote against distractions, or, An indeavour to serve the church, in the daily case of wandrings in the worship of God by Richard Steele M.A. and minister of the Gospel. Steele, Richard, 1629-1692. [16], 238 p. Printed for Elizabeth Calvert ..., London : 1667. Errata: prelim. p. [16]. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Worship and love. 2002-06 TCP Assigned for keying and markup 2002-08 SPi Global Keyed and coded from ProQuest page images 2002-09 John Latta Sampled and proofread 2002-09 John Latta Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion An Antidote AGAINST DISTRACTIONS : OR , An Indeavour to serve the Church , in the daily Case of WANDRINGS in the Worship of GOD. By Richard Steele M. A. and Minister of the Gospel . Judges 16.15 . How canst thou say , I love thee , when thy heart is not with me ? Psalm 119.10 . With my whole heart have I sought thee , O let me not wander — Basil. con . 9. de Oratione . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bernard . de inter . Domo . c. 29.33 . Non cogitando cogito , cogitata recogito , & eadem iterum iterumque replicare non cesso , — in choro sum corpore , & in aliquo negotio mente — Aliud canto , & aliud cogito , psalmodiae verba profero , & psalmodiae sensum non attendo : vae mihi , quoniam ibi pecco , ubi peccata emendare debeo . LONDON , Printed for Elizabeth Calvert , at the Black-spread Eagle in Barbican . 1667. TO THE Most Holy TRINITY . THese first fruits I humbly lay at thy blessed footstool , being ambitious of no other Patron but Thy self ; for , Thou alone canst attest the sincerity of my aim herein , which will plead with Thee for the imbecillities thereof : Thou alone art the right Author of every valuable line and word in this ensuing Tract . The Errata's only are mine , but the Honour 's Thine . Thou hast the strongest hand , and truest heart to protect , both the Writing and the Writer from all the malicious or unkind usage , that we may meet with . Thy approbation chiefly I humbly crave , and then I am sure to have all good men on my side . Against Thee , Thee only have I offended by my Distractions , and done these evils in Thy sight ; and therefore am bound to seek the destruction of them , in all the world for Thy sake . Thou hast so infinitely obliged the unworthy Writer of these lines , that he rejoyces in this opportunity to tell the world , That there is none in Heaven or Earth to be compared to Thee . Thou only canst make my Indeavours herein succesful , and bring that to the heart , which I could only present to the ear or eye . Vnto Thee therefore do I dedicate both this and my self , with this earnest Prayer , That this Essay may both please Thee , and profit thy Church ! That Thou wouldest take this Rod into Thy hands , and therewith whip these buyers and sellers out of Thy Temple ! That Thy great Name may hereby be magnified , though the Writers were never known ! To Thy heavenly blessing , do I most humbly recommend this mean work , and worthless workman , with a Resolution to remain , while I have any Being , Thine own Richard Steele . To the serious Reader , especially the first Hearers thereof . Christian Reader , YOU have here an Antidote against the most common distemper of God's people in his Worship . My own disease caused me to study the cure ; the general complaint of good people against these Egyptian Flies , moved me to preach it ; and the common good of God's Church ( not without solicitations thereto ) hath now perswaded me to publish it . Be not offended , that so much is written of so minute a point ; greater Tracts of the Fever , Stone , or Tooth-ach ( whereby they might be certainly cured ) would not be thought too long , by such as are sick thereof . Indeed , this had never seen the light , but that the disease is so general and that so few , if any , that have throughly , and on purpose handled it . However , this may serve ( as the Learned L. Verulam * hath it ) to awake better spirits , and to do the Bell-ringer's office , who is first up , to call others to Church . This being my first Essay , riper Judgements will ( I believe ) observe divers defects and superfluities therein , but Candour is a common debt , which we all owe one to another ; and one poor mite may be accepted by men , when two mites can please Christ himself . It is my Request To you especially , that were the first Hearers hereof , that ye be not Hearers or Readers only , but Doers of the Word . The world knows , you have been constant hearers , let the world see , that you are careful doers . The indubitable truths and duties , that I have still laid before you , will undoubtedly convert you , or else undoubtedly condemn you ; and therefore I beseech you , in the bowels of Christ , that ye receive not the Grace of God in vain . For now I live , if ye stand fast in the Lord. And my earnest request for you , is , that Divine Power may accompany Divine Precepts . If you reap any benefit , let God have all the praise , and put the poor Instrument into some corner of your prayers . I have chosen a dialect and phrase familiar , for the advantage of the matter , rather than the applause of the Writer , being contented to be ranked among those , qui non secundum artem scripserunt , sed secundum gratiam ; you will excuse the unevenness of the stile , and other imperfections , when you understand that I had more studies than books in the composing hereof , being distant from my Library , and variously distracted in the writing about Distractions . But my aim being a solid cure , not a starcht discourse , I have chosen a Divinity dress , and not preached my self [ who am the chief of sinners ] but Christ Iesus my Lord [ the chief of Goods ] and my self Your Servant for Iesus sake , R. S. May 10. 1667. The Contents . CHAP. I. Sect. 1. THe Text propounded . page 1. Sect. 2. An Observation . . Sect. 3. The words of the Text opened . 6. The Doctr. It is a Christians duty to attend upon the Lord without Distractions . 7. Sect. 4. A Distraction described . 8. CHAP. II. Sect. 1. The kinds of Distractions distinquished . 1. From the Fountain of them . 12. 1. The Devil . ibid. 2. The Mind . 14. 3. The Fancy . ibid. 4. The ●●tward Senses . 16. Sect 2. 2. By the Master whereof they consist . 18. Being Good , Bad , Indifferent . 19. Sect. 3. 3. By the Adjuncts of them . 21. CHAP. III. Sect 1. That it is our duty to attend upon the Lord without Distractions . Proved , 1. From the Possibility of it , by four Arguments . 25. Sect 2. 2. From the Necessity of it . 29. 1. To the Being of a Duty . ibid. 2. To Comfort in a Duty . 30. 3. To the Prosperity of a Duty . 31. 4. To Communion with Christ in a Duty . 32. CHAP. IV. Sect. 1. Reasons of the Doctrine . 1. From the Nature of God. His 1. Greatness . 35. 2. Holiness . 36. 3. Omniscience . 37. Sect. 2. 2. From the Nature of his Worship . Being 1. Reasonable . 40. 2. Spiritual . 41. 3. Sweet . 42. Sect. 3. 3. From the Nature of our Condition here . 1. We cannot live without God. 43. 2. Our only way of communion is by Ordinances . ibid. 3. All our heart and strength is too little for this work . 45. Sect. 4. 4. From the Nature of Distractions . 1. They divide the Heart . 46. 2. They frustrate the Duty . 47. 3. They contract more Guilt . 48. CHAP. V. Sect. 1. Objections answered . 1. About its Impossibility . 50. Sect. 2. 2. About its Difficulty . 53. Sect. 3. 3. From their Commonness . 58. Sect. 4. 4. From Gods accepting the will for the deed . 61. CHAP. VI. The Causes of Distractions in God's Worship . Sect. 1. 1. Secret Atheism . 64. A Remedy thereof . 67. Sect. 2. 2. The corruption of our Nature . 68. It s Remedy . 72. Sect. 3. 3. Vnpreparedness unto holy Duties . 76. A Case of Conscience answered , viz. What measure of Preparation is necessary before our ordinary Duties of Worship . 77. Sect. 4. 4. Lukewarmness . 82. Its Remedies . 84. Sect. 5. 5. Worldy-mindedness . 88. It s Remedy . 91. Sect. 6. 6. Weakness of love to Christ and his Ordinances . 95. Its Remedies . 99. Sect. 7. 7. Want of Watchfulness . 104. 1. Before Duties . ibid. 2. In Duties . 105. 3. After Duties . 107. The Remedy thereof . 108. Sect. 8. 8. A Beloved sin . 110. Its Remedies . 113. Sect. 9. 9. Satan . 115. A Remedy . 118. Sect. 10. 10. Vain Thoughts at other times . 121. These 1. Displease and dis-ingage the Spirit of God. ibid. 2. Dispose and naturalize the soul to these Thoughts . 122. 3. Discourage us to the conquest , and incourage us to the sin . 124. 4. Infect the Memory . 125. 5. Provoke God to give us up . 126. The Remedies hereof . 127. Sect. 11. 11. A divided heart in four respects . 133. It s Remedy . 136. Sect. 12. 12. An opinion that there is no great evil in them . 139. It s Remedy . 142. CHAP. VII . The Evil of Distractions 145. 1. In their Nature . Sect. 1. 1. They are sins against the first Table . ib. Sect. 2. 2. They are heart-sins . 147. Sect. 3. 3. They are sins in the special presence of God. 148. Sect. 4. 4. They are sins about the most serious business . 151. Sect. 5. 5. They are sins of hypocrisie . 153. 2. In their Effects . Sect. 6. 1. They alienate the heart from holy duties . 156. Sect. 7. 2. They much affront the Majesty of God. 158. Sect. 8. 3. They hinder the benefits of an holy duty . 160. Sect. 9. 4. They deprive the soul of comfort . 162. Sect. 10. 5. They grieve away the Holy Ghost . 164. CHAP. VIII . The Cure of Distractions . 166. Sect. 1. 1. Dispel the Causes before specified . 167. Sect. 2. 2. Bewail your former failings herein . 169. Sect. 3. 3. Engage the Spirit of God in your assistance . 174. Sect. 4. 4. Believe the Presence of God. 178. Sect. 5. 5. Lay a Law upon your senses . 184. A Note about whispering during the Worship of God. 186. Sect. 6. 6. A watchful reflection and ejaculation . 39● . Sect. 7. 7. Strength of Grace . 195. How it should be gotten . 201. CHAP. IX . Encouragements under the burden of Distractions . 204. Sect. 1. 1. They are consistent with Grace . 206. Sect. 2. 2. Your case is not singular . 208. Sect. 3. 3. Christs Intercession is without Distraction . 209. Sect. 4. 4. Distractions may make us humble . 211. Sect. 5. 5. God can make some sense out of such Prayers . 213. Sect. 6. 6. There is grace and strength in Christ to help against them . 215. Sect. 7. 7. A perfect riddance of them , is the Happiness of Heaven . 217. CHAP. X. Inferen●es from this Doctrine . Sect. 1. 1. We have ●ause to mourn over our best duties . 220. Sect. 2. 2. Omissions of duties are extreme dangerous . 223. Sect. 3. 3. The grand Necessity of Watchfulness . 226. Particularly in 1. Prayer . 2. Hearing God's Word . 3. Reading . 4. Singing Psalms . 5. Meditation . 229. Sect. 4. 4. Great cause to bless God for freedom from Distractions . 232. Sect. 5. 5. That Religion is an inward , difficult , and serious Business . 234. Reader , if you will read sense , you must first correct these more material mistakes of the Press : For points and accents , and some literal faults , common indulgence is desired . PAge 2. line 22. read no part , p. 11. l. 9. r. smell , p. 24. Margin r. cedrenus — Phorbante , p. 25. l. ult . r. sincerity , p. 26. l. 13. after weak , r. child , p. 35. Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 39. l. 8. r. Ordinance , p. 43. l. ult . r. every brea●h , p. 71. l. 3. r. subtlest , p. 86. Marg. r. nam si , p. 137. l. 18. r. disturb , p. 141. l. 4. r. caso , l. 13. r. meer , p. 148. l. 19. r. awake , p. 158. l. 8. blot out of , l. 23. r. stale , p. 163. Marg. r. that reads , p. 164. l. pe●ult . r. heavily , p. 165. l. 12. r. somewhere , p. 171. l. 2. r. our hearts , p. 172. l. 20. positively , p. 173. l. 9. r. poenitere , p. 193. l. penul● , r. these , p. 195. l. 17. blot out , all , p. 197. l. 19. r. nor●● , p. 201. l. 18. blot out , as , p. 205. l. 4. r. insnare , l. 12. r. by , l. 26. r. displease , p. 207. l. 18. r. gadding , p. 218. l. 2. r. unison , p. 219. l. penult . r. tenth , p. 224. l. 21. r. 〈◊〉 . CHAP. I. The Text explained , The Doctrine proposed , and a Distraction described . SECTION I. 1 CORINTH . 7.35 . — That you may attend upon the Lord without Distraction . THe Apostle is a Casuist in this Chapter , and the present Case is about Virginity and Marriage ; wherein I. He determines for the former , [ vers . 26. ] when the Church was in the bonds of Persecution , it was not safe to be in the bond of Marriage . II. He prevents mistakes , [ vers . 27 , 28. ] though the single man be fittest to suffer , yet there is neither that sin nor misery on the married , as to dissolve the sacred knot . III. He offers Reasons for this Resolve . 1. One , from the crosses and troubles then attending the state of Marriage , [ vers . 28. ] Thorns as well as Roses . 2. The other , from the Cares that alwaies accompany it [ vers . 32. ] For the Man , now is his heart * divided . Before , if I can but please the Lord , and and contrive how to live comfortably with my God * ; this is all my care and ambition . Now , the stream of my thoughts and affections is parted ; I must please and provide for my Wife , [ vers . 32 , 33. ] For the Woman , now is her task doubled . Before , her whole aim was to please her Husband in Heaven . Now must her designs and respects be for her earthly Husband also . [ vers . 34 ] Not that these several Relations are inconsistent , but to provide for these new Duties and Temptations will distract the mind , especially in the daies of Tryal . :: IV. He qualifies his Counsel , and explains himself , [ vers . 35. ] It is no● part of my meaning , either to obtrude the Doctrine or Duty of Coelibate upon you , that to avoid a strait , you should run upon a sin ; but my motion is , 1. For your profit ; my office , and so my counsel is rather to profit , than to please you , 2. There is a comeliness or * conveniency in it ; both states are alwaies lawful , but the one may sometimes be more convenient . And 3. My ultimate design is , that you may chuse that state , wherein you may best Attend upon the Lord without Distraction . This the occasion and tendency of these words . SECT . II. FRom the general import of these words flows this Annotation , That condition should be chosen by all , that 's best for their souls . Your outward condition must serve your inward condition ; and this life must be subservient to another life . If single-life do every way better qualifie you , to serve the Lord , and save your souls , this is the best life for you ; and if Marriage be better for your souls , no state is better . For if the soul prosper , All prospers ; and if tha● miscarry , All 's lost . If to be a Prince were dangerous for the soul , 't were better to be a Beggar : If a poor state do enrich the soul , it is the best estate . This needs not to be proved unto Christians , that will be granted by Heathens ? some of whom have so powerfully discoursed of the immortality and excellency of the soul , that their Auditors have posted to death by self-destruction , for the happy state thereof . If Pagans would chuse to dye , as a condition best for the soul , well may we chuse that condition of life , which best serves the soul ; lest those Acts which were unable to justifie them , prove able to condemn us with a witness . Let this Axiom come in , when you are disposing your children or your selves ; being confident , when you are most sollicitous about the soul , God will be most careful for the body , and you will meet with least distress , when you flee the least Distraction . SECT . III. THe words of the Text present us with a Design , that Believers as often aim at , and yet miss , as any in the World ; and which is so excellent a rare attainment , that the Holy Ghost even makes two words on purpose to express it by , no where else found in the New-Testament ; (a) To Attend on the Lord without Distraction . Hierome confesseth that the Latine can hardly express the Emphasis of the Greek in this clause , and that thereupon it was wholly omitted in the Latine books . In the words we must consider , 1. The Matter What , [ Attend upon the Lord. ] 2. The Manner how , [ Without Distraction . ] 1. The Matter what , [ Attend upon the Lord ] The Greek word for [ Attend ] in our Copies hath a notable elegancy in it . 1. That you may be (b) Fit and ready for Gods Service , That Religion and religious Duties may sit fitly on you , that you may be ready to serve the Lord in Duty or Suffering . A most sweet frame of soul , to be alwayes bent and strung for the Service of God. That man is meet for the Masters use , that is prepared unto every good work , 2 Tim. 2.21 . How many choice opportunities for instruction , for reproof , for charity , for prayer do we hazard , yea and lose for want of a Soul quick and ready to our duty . 2. That you may be (c) Fix● and setled in his Service . The word intimates such an (d) inseparable cleaving , such a marriage of the mind to the work of God , that we have in hand , as can by no means suffer a divorce . It should be as hard a matter , to break off the heart from God in his service , being married to him , and setled in holy duties , as it is to abstract the misers soul from the world , to which it is glued . 2. The Manner how , [ Without Distraction ] The sense hereof is almost prevented , by the Emphasis of the former word . Yet this Word is not without its great weight : And it speaks a (e) quiet unshaken and immoveable frame of Soul , which cannot be whirled about with vain trifles . The soul is never at that holy quiet , as when it is directly ascending and communing with the Lord ; and therefore Satan exceedingly envies this Coelestial happiness of the Saints , and if he cannot distract them from duty , be sure he will distract them in it ; and this he doth very much (f) by the World and the business thereof . And therefore ( sayes the Apostle ) guide your condition so , in this suffering season , as that it may not misguide your hearts , in your attendance on the Lord ; that you may not attend on your selves , nor on others ; but (g) on Him , who is the Centre of an Ordinance , and your All in All. Take the sum of all in this Assertion , the main Doctrine from the Text. It is a Christians Duty to attend on the Lord without Distractions . And that I may from this Text and Doctrine profitably handle the Case , and attempt the Cure of Distractions , I shall proceed to shew these things , 1. The Nature of a Distraction . 2. The Kinds of Distractions . 3. That it is our Duty to attend upon the Lord without Distr●ctions . 4. The reasons why we must attend on the Lord without Distractions . 5. Answer the Objections . 6. Describe the Causes of Distractions . 7. The Evil of them . 8. The Cure of them . 9. Propound some encouragements under the burden of Distractions . 10 Draw some Inferences from this Doctrine . And first of the first , viz. the nature of a Distraction . SECT . IV. THE first Head will be to describe a Distraction . A Distraction is a secret wandring of the Heart from God , in some Duty in hand . 1. It is a wandring , As the remisness of our Devotion shoots short , so Distraction shoots awry . 'T is said , Prov. 27.8 . As a bird that wandereth from his nest , so is a man from his place . * It s commonly known , the ready way to destroy the young in the shell , is discontinuance of heat ; and to wander from our heavenly work , produces the dead off-spring of unprofitable Duties . It would be almost as easie to trace and follow the Bird in her vagaries , as the volatile and intricate imaginations of the heart :: It is a digression : you that are curious to observe the Minister in his digressions ; how much more necessary is it to observe your own ? 2. It is secret , in the Heart . And this contracts the guilt and nature of Hypocrisie upon a Distraction ; for we have a short and clear description of hypocrisie , which agrees too well with distractions . Matth , 15.7 , 8. This People draweth nigh unto me with their mouth , and honoureth me with their lips : but their heart is far from me . To have a bended knee , a craving eye , are choice Expressions of Duty : but without the Impressions and attendance of the heart , * are double iniquity and flat hypocrisie . How empty would our Congregations be sometimes , if no more bodies were present , than there are souls : And what abundance of sorry service hath our God , that no body sees ? Yet how unknown soever these triflings of the mind are to others , or to our selves , yet are they most palpable to the Lord , who sets our most secret sins in the clearest light of his Countenance ; and though these primo-primi motus may antevert the use of Reason , and therefore seem small Peccadillo's yet they fall under the rebuke of Religion ; and are as sinfull as they are secret : Good in secret is the best Goodness ; and secret sinfulness , the worst sinfulness . 3. This wandering of the Heart is from God , for God is the Object of Worship . To pray aright is , Zech. 8.21 . To pray before the Lord. To give thanks aright is , Dan. 6.10 . To give thanks before his God , not in his sight only , for so you are , when your hearts are worst ; but they did look on God when they spake to him , as we do look on men , when we speak to them . Melancthon sayes , he hath heard Luther in his secret prayers so pray , that one would verily think , there were some body in the room with him to whom he spake . 4. This wandring is , while some Duty is in hand , to desert Duty is Nihil agere , to do divine duties to Diabolical ends is Male agere , to divert the Soul is Aliud agere . Hoc age must be the Christians motto , in the Worship of God. That was a good answer , Neh. 6.3 . of Nehemiah to his false friends , I am doing a great work , so that I cannot come down , Why should the work cease while I leave it and come down to you ? He that is in a Duty to God , is about a very great work , And that work stands , or goes backward every moment the heart is away ; and why should a * temporal vanity set back , and perhaps quite unravel your eternal concernment ? How will that Spartan youth rise up in judgement against us , that holding the Censer during Alexanders Heathen Sacrifices , would not stir his hand from its duty ; though the burning coals fell thereon , and made his flesh to fry and s●ell in the presence of all the Spectators ? CHAP. II. The Kinds of Distractions . SECT . I. THE second Head will be to take a view of the kinds or sorts of our Distractions , And they are Diversified , 1. From the Fountain whence they flow . 2. From the matter whereof they Consist . 3. From their Adjuncts . For the first of them , you will find 1. Many of our Distractions may justly be fathered on the Devil . He is a spiritual substance , and is most properly conversant in spiritual sins ; He is compleatly skild in all thoughts whatsoever , and therefore what he imparts here , is of his own . Zech. 3.1 . The High-Priest Joshua could not be at his Prayers for the Israel of God , but as Christ the Angel of the Covenant was on one hand , Satan was standing on the other , and he was got at the * readier hand the right hand , the hand of action , that he might hinder him more dextrously in his Devotion . When we are most serious before the Angel , The Devil is whispering at our Elbow , and who can be dull and watchless , when God is on one hand , and Satan on the other ? The Devil is afraid of a serious lively prayer at his heart ; he knows , That can pull down in a minute , what he hath been contriving a thousand years ; and therefore if he cannot withhold us from holy Duties , he will do his utmost to disturb us in them . Hence the vision of that Holy man who in the whole market saw but one Devil busie , ( for there Self was at hand , Satan had no need to bestir him ) but in the * Congregation there were multitudes of them , all their skill and power being little enough to stave off poor souls from Iesus Christ. Alas ! we pray , and hear , and live as securely , as if there were no Devil at all . And His suggestions in Religious duties are usually more ** violent and impetuous , more dreadfull and impious than they of our own breeding ; called therefore Darts , and fiery Darts of that wicked one ; Though he lay these brats of his at thy door , yet they will be counted in the number of his sins , and of thy afflictions . 2. Our Distractions proceed from the mind and understanding . The Vanity of the mind alienates us from the life of God , and from communion with him . When a present and seasonable petition or instruction is conveyed through the ear into the understanding , It wantonly playes therewith , and taks occasion to run out on some contiguous notion , and from that to another , and at length rests and dwells on some alien and unseasonable point , till the gales of the good Spirit , and the present Matter be overpast . And thus by a default in the understanding we seek not God , nor find him as we might ; And that excellent faculty , that would penetrate into the Divine Mysteries , and should guide the will and heart unto God , by the Ignis fatuus of its unmortified Vanity , misleads us from the chief Good , and intangles us in distractions . We read 2 Cor. 7.1 . Of a filthiness of the Spirit , whereof surely this is a part , and must be cleansed in them , that will perfect holiness in the fear of God. 3. Some Distractions proceed from the Fancy , a most busie faculty , that 's most unruly and least sanctified in an Holy man. Sometimes by the help of memory , stepping back into things past , she brings into the most solemn worship a thousand passages that are past and gone , and rowling them in the head , carryes soul and all quite away from God : hence it is , you often hear the say , * such a thing came into my mind at Sermon or Prayer that was forgotten weeks or months before : yea daring to re-act former sins by contemplative wickedness in the very sight of God , which doubles the guilt of repetition , and makes your former sins (a) exceeding sinfull . In this sense that Eccles. 6.9 . is true , Better is the sight of the eyes , than the * wandring of the Desire ; there is something more of evil in these second contemplations , than in the first Commissions . Sometimes the Fancy will create a world of figments and notions out of nothing , and multiply impertinent thoughts upon no ground and to no purpose ; and can sally out of the present matter to every adjacent business , and make a great ado to bring nothing to pass . Job 27.8 . There is a path which no fowl knoweth , and which the Vultures eye hath not seen , the fancy can find out such a way ; thus God is not in all ( hardly in any of ) our thoughts , when we pretend to treat him with the greatest solemnity . And sometimes the Fancy breeds Distractions by fore-casting things to come (b) : So many a man can most easily , on the Sabbath , contrive his business for all the Week after ; and the poor woman in the corner of a Prayer order the business of all the house for a day . Hence may an affair is cursed to our hands , by our unhappy contrivance thereof in the time of worship . Thus we have some saying ( in their hearts no doubt ) Amos 8.5 . When will the New Moon be gone , that we may sell Corn ; and the Sabbath , that we may set forth Wheat ? And it is well , if they have no fellows in this Assembly that are making their Hay , measuring their Corn , counting their Coyn , if not providing for their Lusts , while they seem earnest with the Lord negotiating for Eternity . 4. Our Distractions in Gods Worship are sometimes occasioned by our outward (c) Senses . Most frequently by the Eye ; a wandring Eye mostly hath a wandring Heart ; for when the Eye discovers any new , pleasing , or ridiculous object , it presently brings news thereof unto the Heart ; and that debates and studies upon it , to the grieving of Gods Spirit , and cooling of our own : and when that is over , a fresh sight presents it self , and the Eye is ready for that again , and leads the Heart into a maze of Follies . We read , Lam. 3.51 . My Eye affecteth my Heart , because of all the Daughters of the City , that 's with grief for their Calamity . their is a reciprocal working it seems ; the Heart at first affects the Eye , and the Eye can affect the Heart with Grief : Even in like manner , when the Sons or Daughters of the City enter the Assembly , the (d) Eye affects the. Heart ; stirs , diverts , kindles the Heart ; and the Heart corrupts , stains , and transmits its follies by the Eye ; the precious Soul ( that while ) suffering between them , and the holy God and his Service wofully slighted . You resolve in this duty , I will not swerve from God , nor step aside into the least Distraction ; but you bolt the door , and let your Enemy in at the window (e) . The thoughts that are shut out at the Street door , steal in at the back door , if you do not as well make a Covenant with your Eyes , as keep your Feet , when you enter into the House of God. In this sense the Woman and Man also , had need of the Covering of an holy and constant Watch , because of the Angels ; the wicked Imps of Hell , that ride abroad in the air , to carry away our Hearts from God. SECT . II. SEcondly , Distractions are distinguished by the matter whereof they consist ; which is sometimes , 1. Good. It is Satans ambition and triumph , when he can affront God with his own matters ; As to bring in shreds of Sermons in the heat of Prayer ; and long passages which you have read , to keep out material points , that you should be hearing : He will hold your Husbands Picture before you , while you should look on your Husbands face , and at length delude you with Shadows instead of Substance . A good thing in its nature , may become a bad thing in its use , when it is out of season . Jewels mis-placed may grow worthless ; a Diamond on the Finger is an Ornament , but in the Bladder a Torment : And God dislikes his own things in the Devil's way , little less than the Devil's things themselves . As when one is playing in consort , ( it is Mr. White 's comparison ) if we stay on any Note , while they who play the other parts go on ; that which at first made excellent harmony , becomes now harsh , and spoils the Musick : So those thoughts that were sweet and musical , while they were suitable and pertinent to thy prayer , become harsh by dwelling unseasonably upon them . 2. Sometimes our wandrings are made up of things * Indifferent in themselves ; and these things by miss-timing them , are debauched , and made very evil and offensive unto God. As to talk with , or to see a Friend , is in it self indifferent ; but to perform this in the heat of Harvest , may be folly . There are an hundred harmless thoughts both of things and persons , which crowding into the sacred presence of God , and interposing between the Soul and its Maker , while the matters of Eternity are debating and concluding , is a great offence , and deserve to be whipt , and posted , and sent away . 3. The matter of them somtimes is absolutely Bad , proud , wanton , malicious Thoughts : Blasphemous thoughts , as whether God is , when we are praying to him , and the like . Able to sink us at any time , but sins of a double dye in the Worship of God ; because there the special and piercing Eye of God is upon us : As Theft therefore is penal in all places , by reason of its intrinsecal evil , much more criminal is it , before a Judge in the Court : Even so are these thoughts guilty and base any where , but when they shall dare to intrude into the presence of the Judge of Heaven and Earth , as it were daring a jealous God , this is prodigious Sin , and greatly provokes him . So Ezek. 33.31 . They come unto me as the People cometh , and they sit before me as my People ; with their mouths they shew much love , but their Heart goeth after their Covetousness . What more sweet than a religious Mouth ? What more bitter than a covetous Heart ? Especially when the Heart goeth out after Covetousness , pursues and follows it in the sight of God : Oh dreadful ! God , he is pursuing and following the Sinner with Christ and Mercy in his Arms , and the Sinner ( the while ) with his very Heart , is going after his Sin. And thus that House which God calls the House of Prayer , we make a Den of Lust , Malice , Covetousness , and Sin. SECT . III. THirdly , Distractions are distinguished by their Adjuncts . For , 1. Some are sudden . As the Church , Cant. 6.12 . Or ever I was aware , my Soul made me like the Chariots of Aminadab ; and happy is that Soul , that is so sweetly and suddenly carried after Iesus Christ. So sometimes * our treacherous Soul , ere we know or are aware of it , makes us like those hasty Chariots ; which misery comes about through want of watchfulness , which like a Porter should keep the door , and turn all straglers away : A thought is a sudden motion , and by it we may quickly step into Heaven or Hell ; Now these Thoughts do steal in so suddenly , that we fall to muse how they came in , by what door they entred , and so are intangled in more Distractions by tracing the former , and commit new Errors by discovering the old . But now other wandrings are more premeditate , & whereinto the soul falls more leisurely , and wallows therein either of choice , or without much interruption ; & these have much more guilt and mischief in them . 2. Some Distractions are Unwilling , quite praeter intentionem agentis * ; when the Heart like a good Archer aims directly at Communion with the Lord ; aims at this , but Satan or his Corruptions jog him at the elbow , and make him to miss the mark . This indeed is a sad disappointment , for a Noble Soul to embrace the Dunghil instead of the Sun of Righteousness ; for a man to lose those sweet words and minutes which might be had with God ; it is a sad mischance indeed , but which is common with man , wherein if the Soul cry out as the forced Virgin , Deut. 22.27 . it shall not be imputed to her , especially when there was neither previous provocation , nor subsequent consent . And this is the case of blasphemous thoughts , which are like Lightning cast into a Room , which carries horrour , but springs from no cause thereof in the Room : So these thoughts come in upon thee , amaze and terrifie , surprize thee against thy will : But be of good Comfort ; neither leave off thy Duties , ( thy Prayers will do thee more good , than these can do thee harm ) nor hasten from them to gratifie Satan ; for if God be not able to protect thee in the discharge of thy duty , it 's time to think of another Master ; but complain of Satan to God , parly not with them , but divert thy thoughts , and cry up that God the more , whom he tempts thee to blaspheme . But others are willing Distractions , which are the ordinary effect of an unspiritual and unprepared Heart : To such an Heart the whole Duty is a Distraction : When a vain and earthly Soul like a truant Scholar , keeps out of his Masters sight out of choice , and with content , and is any where better than at his Lesson : What little Rest would such a Soul find in Heaven ? Or what true delight can he take in the most holy presence of God above , that can find no rest and sweetness in his presence below ? 3. Again , some Distractions are long , and do consist of a concatenation of vain thoughts , when they do lodge in the heart . The Lord still calling at the door , and saying , How long shall vain thoughts lodge within thee ? These do much alter the complexion of the Soul , and argue too deep an habit of vanity therein . It is a true saying , Though we cannot hinder the Birds from flying over our heads , yet we may disturb their roosting or making Nests in our hair . So though we cannot well hinder the sudden suggestion of a vain thought , yet we may trouble its quiet resting in the Soul. Yet such strange subtilty is there in us , that we can keep God in play a long time ( yea when our selves are employed in a Prayer ) and be tampering with the world or sin all the while , the soul never coming in , till the Amen of a Prayer do awaken us * . But other Distractions are but short , only a step out of the way , and in again , and the soul catcheth the faster hold of God. And indeed when the soul doth follow hard after God ( as every one should do in his service . ) though it stumble , as it often happens to the most earnest in the way , yet it recovers to its advantage , being more zealous after ; The fall of the former being like that of the Swine , who lyes still in her mire ; The fall of the latter , like the Sheep that falling riseth , and runs the faster . And thus you have seen the several kinds of Distractions , which was the second general Head. CHAP. III. To Attend on the Lord without Distraction , is our Duty . SECT . I. IN the third place I shall prove , that to Attend upon the Lord without Distraction is our Duty , which will clearly follow by demonstrating , 1. The Possibility of it . 2. The Necessity of it . First , It is Possible thus to serve our God : the sluggard , it is true , finds a Lyon in his way to every Duty , and nothing is possible , because nothing is welcome . There is no Duty so easie , but can pose the negligent ; none so hard , but is facile through Divine grace to the diligent . Perfection herein I assert not , but that we may attain it , in the substance and security thereof is proved . 1. From the Precept of God , The wise and merciful God commands nothing , but he finds or makes it possible ; He most truly sayes , Viam aut inveniam aut faciam . His commands are not snares but Rules , yea and Helps . When a Master commands , power and assistance waite not on his Commands ; the Servants strength must perform the Masters will : but here are the commands of a Father , which when they outstrip his childs strength , are still accompanied with his own assistance ; and the chair which the weak cannot bring in , he helps to fetch himself . Now behold the Divine Precept , 1 Sam. 12.24 . Serve him in Truth with all your Heart . What truth is there , while we appear to serve the Lord , and indeed do not think upon him at all ! Or how is that with all the Heart , while there is not half , nor any thereof many times ! while we can pray , and plot , and think , and look , and begin our Devotion only at the end of the Duty . Our merciful Father will not impose an impossible Law upon us . * It may by accident become impossible , but it is not so in it self . 2. In regard of the Power of God it is possible . Ours is the Duty , but his is the strength . God and his servant can do any thing . When you look on a hard task , and your heart fails you , advance your eye of Faith , and you will find God the strength of your heart , Phil. 4.13 . I can do all things through Christ that strengthneth me ; loe here the omnipotency of a worm ! If all things , ( that is all my duty ) then this among the rest . But you will say , This was an Apostle , a Person of great strength and Grace : yet still the Acts were from the man , but the Strength was from Christ ; for the same person saith , 2 Cor. 3.5 . Not that we are sufficient of our selves to think any thing as of our selves , but our sufficiency is of God. Who though he be at the same time Terrible out of his holy places , and darts his Curses on them that do his work negligently , yet the God of Israel is he that giveth strength and power to his People , Blessed be God , Psal. 68.35 . He gives , that is , he is ready to give it out , but alas his stock lyes almost dead by him ; and none sues to him in good earnest . His Power is at your service , and therefore serve your selves of it . 3. In regard of the Promise of God , This is Possible . To every command there is a Promise * . The command finds us work , the Promise ●inds us strength . As to this , some think that clause in our Magna Charta , Ezek. 11.19 . of One Heart is intended this way ; wherein the Lord promiseth an united heart to his servants . An hypocrite hath more hearts than one , an heart for his pleasures , an heart for his pride , here and there his affections are stragling , now saith God I will give one heart . There is another Promise , Jer. 32.40 . I will put my fear into their hearts , that they shall not depart from me ; neither in whole nor in part , unless fault be in your selves . Now these promises are Amen in Christ , and do belong to every soul that is in Christ ; who may claim and have the benefit of them . 4. Add hereunto the Experience of many servants of God , who by an habit of holy watchfulness , have attained to considerable strength against these Wandrings . Hope of relief makes many complain of their Distractions , when fear of Pride hinders them from divulging their attainments ; And that which by the grace of God is possible for others , with the same grace is possible for you . SECT . II. SEcondly , It is necessary , and therefore no doubt our duty to Attend on God without Distractions . It not only may be done , but must be done , You will say , They are happy that can do it , but they may be safe enough that cannot ; Thus the inside and substance of Religion is counted an high attainment , but not Duty . I shall shew therefore that this soul-attendance on the Lord is necessary . 1. It is Necessary to the Essence or Being of the Duty ; As the soul is necessary to the Being of a man , the body is no man , but a Corps without it ; even so a solemn Duty with a wandring heart is but the Corps of a Duty . Lam. 3.41 . Let us lift up OVR HEARTS with our hands to God in the Heavens . The elevation of the hands signifies nothing , without lifting up the heart with them . If prayer be the * lifting up of the heart , what are words without the heart ? * A man may spend the same time and the same words , in a serious and in an heartless Duty , and yet the latter stand for nothing , for want of intenseness and attention . Isa. 64.7 . There is none that calleth on thy name , because none stirreth up himself to take hold on thee . If a man come to the service of God and do not ** excite and stir up his soul to exercise grace , as a man will blow a dull fire ; his faith , zeal and humility , if he do not blow them up , but suffer his Heart to run at randome , the holy God counts all the rest , as a Cypher without a figure it stands for nothing . * 2. It is necessary to comfort in the Duty . The service of God is a most sweet pot of ointment of a most refreshing odour , The gracious soul is refreshed therein , as in a bed of Spices . Distractions are the dead flies , Eccles. 10.1 . that dropping into this sweet ointment , cause it to send forth a stinking savour , displeasing to God , and unpleasing to the soul. Where can the soul be better than with God ? what sweeter company , than that which Angels keep ; or pleasant imployment than conversing in Heaven ? till a sort of wandring thoughts arise , and like a black cloud quite hide the sweet beams of that Sun of Righteousness from the soul , and then your comfort is gone . The sweetness of musick consists in its harmony , when the strings are out of tune , or untuneably toucht , it is but a harsh sound , there , is no musick : wandring thoughts are like strings out of tune , there is no musick in that Duty ; the Holy Ghost goes away and likes it not ; * and the soul likes it not , is weary of it , there is no sweetness in that Duty . It is a tried Maxime , The more seriousness , the more sweetness ; the neerer to God , the warmer and merrier is the soul , which inward comfort is some reward to the heart of a Christian , when his particular suit is denyed ; so that IN keeping of Gods Commandments there is a great reward . The choicest of the Spirits sealing comforts , are bestowed in the lively service of God. 3. It is necessary to the prosperity of a Duty . Psal. 66.18 . If I regard iniquity in my heart , the Lord will not hear my Prayer . In Gods service the soul should be regarding God alone . If I regard a Corruption instead of Christ , If w●en some vain object presents it self , I turn my back on God to treat with vanity , the Lord will not hear me , nor regard me . We read 1 Sam. 1.13 . of that gracious Hannah , that she spake in her heart , only her lips moved not , her voice was not heard ; yet this wordless prayer did the business ; Lip-labour , if no more , is but lost labour , * The sweating and labouring of the heart prevails . The Lord our God hath a book of remembrance for them that think on his name , while he turns the deaf ear to them that cry Lord , Lord , and do not inwardly adore him . In short , thus saith the Lord God , Ezek. 14.4 . Every man ( Child or not Child ) that setteth up his Idols in his heart — and cometh to the Prophet , ( sits demurely before the Preacher ) I the Lord will answer him that cometh , according to the multitude of his Idols . He that sets his heart on vanity , vanity shall be his recompense ; If he will not affect his own Heart , he shall never affect mine . * He that withdraws his Heart in asking , will find the Lord to withdraw his Hand in giving what he asks . 4. It is necessary to communion with Iesus Christ in a Duty . Which though it be a Riddle to unregenerate men , yet is the very business and next end of the Worship of God ; which if you lose , that Duty is lost . Jesus Christ calls , Cant. 2.14 . O my Dove — let me see thy countenance , let me hear thy voice , for sweet is thy voice and thy countenance is comely . Now if , when he waits thus to be gracious , you wait not for his grace , and watch for the blessed appearances of the Holy Ghost , you will lose that happiness , you 'l lose your labour , and at length your souls . How are you troubled , that you are abroad , when some * good customer comes to your shop , It troubles you when that is bestowed with another , that was intended for you . O Sirs , the spirit of God is a good Customer , and when he comes and you are away , you are absent to your loss ; and therefore keep at home the next time . How unmannerly would it be for the Subject to knock at his Princes Chamber , and ( knowing he is within , and waits for him ) step away about some frivolous trifle , when he hath done ? The Prince appears , opens his royall door , and calls ; but the Clown is gone . How fairly may he shut his door against such a guest , and make him dance attendance long enough , before he see his face * ? Ah how seldome do we see the face of God in an Ordinance , or much endeavour it ? Psal. 63.8 . My soul followeth hard after thee , The Hebrew * is glued to thee . That soul and that alone that follows hard after God by the earnest intenseness of zeal and love , that cannot be content without him , that heart shall cleave to him , and have rare communion with him . Thus you may plainly see , that to attend on the Lord without Distraction is a Duty , which is the Third Point to be handled . CHAP. IV. Reasons why we ought to Attend on the Lord without Distraction . SECT . I. THe fourth Point is to shew the Reasons for the Doctrine and Duty of Attending on the Lord without Distraction . And they are drawn 1. From the Nature of God. 2. From the Nature of his Worship . 3. From the Nature of our condition . 4. From the Nature of Distractions . The first reason is taken from the Nature of God , each of his Attributes plead for this , especially , 1. The greatness of God. The greater the Personage , the greater the Reverence , and the more solemn your attendance is . * Hence Elihu cryes , Job 37.19 . Teach us what we shall say to him , for we cannot order our speech by reason of darkness ** . It is a bold adventure to speak to him , what is it then to trifle with him ? wilt thou speak to God , nay pray to God , and not so much as look that way when thou speakest to him ? This is to put on him the robes and title of a King and use him like a slave . A Prince may converse with two or three of his servants at a time , but its Impudence for a servant to talk to two or three Princes at a time . The great Iehovah can speak with thee , and a thousand more , and do all your errands at a time , but alas ! thou art too poor a worm , to entertain the great Iehovah , and other matters at once . We are his Creatures , Isa. 45.11 . Thus saith the Lord the holy one of Israel and his Maker . If a servant must not be frivolous before his Master , when he is receiving his commands , who dares be so before his Maker , who can as easily reward or ruine us as I can turn over a leaf in this Bible ? This Himself gives for the reason of that dreadful curse , Mal. 1.14 . upon the Deceiver , that having a Male in his flock , offers to God a corrupt thing . For I am a great King saith the Lord of Hosts , and my name is dreadfull among the Heathen . Which of you will be thinking of your wives , or children , or ground , when you are offering a Petition to a great King , or run after Feathers , when he is saying his mind to you ? Thou takest God to be such a one as thy self , or else thou wouldest never do it . Remember a great God must be worshipped with profound veneration , and the most serious affections . A man must worship God , as if he were in Heaven ; Oh if thou wert there among those myriads of Saints and Angels , with what care , and humility , and instance , wouldest thou pour out thy heart to him , or hear his words to thee * . 2. The Holiness of God is another Reason , who is so sacred , that an unholy Thought is abomination to him ; most especially in his holy Service . Who can by an eye of Faith behold the Lord sitting on a throne high and lifted up , and his train filling the Temple , And the Seraphinis crying one to another , and saying , Holy , Holy , Holy is the Lord of Hosts , Isa. 6.1 , 2. * and suffer his heart to be ravisht away with transitory toyes in such a Sacred presence ? Are the Seraphims amazed at his holiness , and we untransported ? Their thoughts are continually terminated upon him , And should ours be allwayes flinching from him ? The Holy Lord of Hosts will not brook it . If you will not sanctifie him , he will sanctifie himself . If you that worship him , will not bear witness by your serious attendance to his Holiness , He must bear witness to it by his Judgements on You : which indeed are not allwayes visible , but ever certain ; not a man in the Congregation , but the Holy God is Sanctified by him , or upon him . Little do we know , what invisible dreadfull effects there are of this , daily in our Congregations . And if our dear Redeemer did not stand as a skreen between us and his wrath , the best of us would quickly feel the effects of his Displeasure . 3. The Omniscience of God is a valid reason against Distractions . Heb. 4.13 . All things are naked and opened to him , with whom we have to deal , not only naked on the outside of us , but cut up and anatomised in the inside . That sharp and piercing * eye looks through and through us , and neither doth or can look beside us . Whither can I goe from thy spirit ? and whither can I flee from thy presence ? shall the Husband fix his eye on his Wife , and she ( that while ) dart her glances on her Paramour ? Is this reasonable or tolerable ? Get out of his sight , and trifle on . Steal into some corner where he sees you not , and be truants and spare not . Be but an Eye-servant to God , and wee 'l ask no more . Be serious while He sees you ; dally not while he holds you the candle . A curious Eye requires a carefull servant ** Object . But this is spoken gratis , I see no body but the Minister and People , seeing is believing , I know no body that seeth me . Answ. 1. No more doest thou see that faculty by which thou seest . Is there therefore no such faculty ? Is there no spirits , because thou never sawest them ? when did you see the wind , and yet you doubt not of it . Nay hath not he declared to thee , what is thy thought , Amos 4.13 . in many a Sermon ? 2. There is another eye by which Gods Ordinary-Presence is seen , which thou hast not . That is an eye of Faith , which if fixed in thy heart would quickly make thee cry , How dreadfull is this place ? This is no other , than the house of God , and the Gate of Heaven . If an hundred credible persons affirm , they saw a Great man in the Congregation , you would believe them , though not seen by you , and would conclude it your own inadvertency . Hundreds there daily are , that do avouch , they saw , felt , heard , imbraced the gracious presence of God , and therefore conclude it your Blindness , not his Distance that you saw him not . SECT . II. THE second Reason is taken from the Nature of his Worship , 1. It is Reasonable Worship ; not only consonant to the Rules of Reason , and backed by the most Rational Principles , but must be managed as a * Rational Act. Now it is a most irrational thing to converse with God without an Heart ; This is a silly thing , as Hos. 7.11 . Ephraim is called a silly Dove , without Heart . A Dove , without spirit ; and a silly Dove , without reason or judgement . God had rather hear the roaring of a Lyon , than an heartless prayer : He delights more in the chirping of birds , than in singing of Psalms without understanding ; for these do what they can , and so are accepted , but bruitish service from a reasonable Creature is intolerable . Is it ** reason you should cry out for the spirit , and think on the flesh ? be hearkning about another world , and ruminating on this ? your eyes directed to Heaven , and your Heart in the ends of the Earth ? the tongue busie , and the soul idle ? the knee devout , and the thoughts loose ? there is no coherence , no reason in this . When ye work , work , and when ye pray , pray , and do it with understanding , 1 Cor. 14.15 . What it is then ! I will pray with the spirit , and will pray with the understanding also ; I will sing with the spirit , and will sing with the understanding also . :: Consider , * that else thou art as a mad man before God , and God hath no need of mad men : if one should come to thee about business of life and death , and after a word or two therein , should run from one impertinent thing to another , would you not think him mad ? If thy thoughts were put into words and mingled with thy prayers , what strange mad prayers would they be ? 2. It is spiritual-worship , and therefore you may not be distracted in it . Joh. 4.23 , 24. The true worshippers shall worship the Father in Spirit and in Truth , for the Father seeketh such to worship him . ** Others may seek to worship the Father , but the Father seeketh such to worship him , to wit , that worship in Spirit and in Truth , In Spirit , and so not like the formal Jews , In Truth , and so not like the ignorant Gentiles . And then vers . 24. God is a Spirit , and must be worshipped . Here 's Must and Shall , and Reason for it . As a spirit can do nothing at eating , so a carkass can do nothing at praying . The elegantest tongues on earth cannot take one stroak at prayer ; no , the soul must be in it , and the soul must be busie too * . If we had only an Idol to serve , the body were enough , but God is a spirit and cannot be conversed with without the spirit , yea and the whole spirit also . Fond man , that thinks with his narrow soul to deal with God and somewhat else , who alone is immense and beyond our greatest capacity . He must be taken up , and goe out of the world in a sense that will get into Heaven . The soul on the lip , and the soul in the ear , do rid work in the service of God. 3. It is sweet work . Psal. 138.5 . Yea , they shall sing in the wayes of the Lord , for great is the glory of the Lord : mark [ shall sing ] their spirits shall neither droop nor step aside . He that attends on the Lord hath a most sweet imployment : now the mind useth not to straggle at most rare musick , or under an enchanting song . Alexanders great soul , yet is said exilire è convivio under the charms of Musick . O the gracious presence of God! his sweet smiles ! and blessed love-tokens , that can transport Angels , sure they may ingage the heart of man , and sufficiently fill it . Read the Canticles and say then , Is not converse with God an Heaven upon Earth ? and how far is Heaven from distracted thoughts ? sad and severe things afflict the mind , It would flit from such subjects ; but sweet imployment ingages all the heart : next dwelling in Heaven , is the soul flying to Heaven in an Ordinance ; Our dryest Duties yield us least comfort : The nearer the Sun , the warmer . More close to God more sweet you 'l find him , and never more joyfull than in the House of Prayer . SECT . III. THe third reason is taken from the Nature of our Condition , and that is this , 1. We cannot live without God. In him we live as to our natural life , every 〈◊〉 is fetcht from Him ; so in our spiritual life , the life of the soul is He that made it . A world without a Sun , is dark ; a body without a soul , is dead ; but a soul withont God , is dark , is dead , is damned : It s true , men feed , and sing , and make a shift without God in the World , but he that lives truly lives by faith ; the other life Beasts live , they eat , and drink , and work , but know not God ; but if you will define the life of a soul , God must be in the beginning , in the midst , and in the end of it . 2. Our only way of communion with God is in an Ordinance * . This is the River , the streams whereof make glad the heart . Were a City besieged by mortal enemies round about , and no relief to be conveyed , but by the River that waters it ; how fatal to the City would the stopping of that River be ? that City must starve , or yield : The ordinary supplies that a Christian cannot be without , come swimming down from Heaven through the Ordinances of God ; Distractions stop the River , hinder Prayer from ascending to God , hinder instruction from descending into the heart , intercept commerce and starve the soul. The zeal of the Iews was eminent this way , of whom Iosephus relates , that when Pompeys Souldiers shot at the thickest of them in the siege of Ierusalem , yet amidst those arrows , did they go and perform their rites , as though there had been peace : why , thy Prayer is the Embassador , Distractions cut off the feet , and Prov. 26.6 . He that sendeth a message by the hand of a fool , cutteth off the feet , and drinketh damage . A wandring Prayer is a message by the hand of a fool , and that man is like to drink damage that useth it : A man is a poor thing without God , and God is not ordinarily met with but in an Ordinance . 3. All our strength and Heart is too little for this business . All our understanding too little to apprehend his rare perfections ; All our affections too weak and shallow , to love , imbrace and delight in him ; hence , Mark. 12.33 . we are obliged to love , and so to serve the Lord our God with all our heart , and with all our soul , and with all our strength , * that is , with every faculty of the soul , and with the utmost strength of every faculty . Now if it be hard enough to climb the hill unto God with wings ; how shall we ascend with these weights about us , or think to please with half an heart , when the whole is too little ? for he is a great King and his name is dreadfull among the Heathen ; when all the water in the pool will but turn the Mill , that Miller is a fool , that by twenty Channels lets out the Water other wayes : The intense and earnest heart is little enough to converse with God , all the water in our Pool will but turn the Mill. What then can the remiss heart bring to pass , and how unlikely are we to obtain with the great God , with the negligent approaches of a trivial spirit , with a little part of a little heart * ? SECT . IV. THe fourth Reason is taken from the Nature of Distractions . 1. They divide the Heart , * and disable it wholly ; now a divided heart can do nothing at all , Hos. 10.2 . Their heart is divided , now shall they be found faulty ; If one heart divided from another make a fault , much more faulty is one heart divided within it self . Hence it comes to pass , that Satan offers , as the false Mother did about the living Child , 1 King. 3.26 . Let it be neither mine nor thine , but divide it , If he cannot block your way to the presence of God , and make good his claim to the living Child ; as She would have done , then with might and main , he furthers all imaginable diversions to part the Soul ; and cryes , Lord let it be neither thine nor mine , but divide it ; well knowing that ( as the Child , so ) the heart while intire , is a living and lively heart , but divide it and destroy it ; As he that runs at once after two Hares , catches neither , so two businesses at once , spoils both . He that thinks to treat the Creator and the creature at the same time , enjoyes neither of them : And thus the vain heart of man by over-doing , undoes it self , and reaching at two matters , spoils them both . 2. These Distractions frustrate the Ordinance ; and cause the great name of God to be taken in vain . Instead of forcing the Hearers , these do but beat the air , and cannot reach the Heart of God , * because they never reach your own . And this is one of the follies of a roving heart , that it consumes as much time in a sensless as in a serious Duty , and yet doth nothing in it , brings nothing to pass . And so the Holy God stands over the heedless sinner with Iobs words , Job . 16.3 . When shall Vain words have an End ? I am weary with this tinkling Cymbal , either pray in earnest , or pray not at all ; hear in earnest , or hear not at all : As good not at all , as never the better . The service of God requires a man , not a shadow , yea all a man , and more than a man , our spirits , and Gods spirit also . Those that tremble at the prophane mans taking Gods name in vain , should make a Conscience , lest they do it themselves ; lest They be damned for their Oaths , and You for your prayers ; because you wrong Gods Majesty under the pretence of serving him , and so affront him with more solemnity . 3. They contract more sin upon the Soul. We read , Levit. 10.1 . That Nadab and Abihu , the sons of Aaron took either of them his Censer , and put fire therein , and put incense thereon , and offered strange fire before the Lord. And the Lord took it in high disdain , and with strange fire consumed them * Sins of Ordinances are often extraordinary sins ; as Sacriledge is a greater sin , than plain theft , because it is a purloyning of what is consecrated ; so a sin in worship hath this aggravation , that its in a place and presence and business , that is set apart for communion with God. Hence it comes to pass , that many of Gods ●hildren have had grievous pangs and ●errour of Conscience on their death-bed , for ordinance sins . He that should be scoring out his sins , and instead of that , scores on more , makes his sin exceeding sinfull . O what need then have we to pray , Psal. 119.39 . Turn away mine eyes from beholding Vanity , and quicken thou me in thy way . And these are some of the Reasons , that confirm and inforce this Practical Doctrine , That we should attend upon the Lord without Distractions ; and so you have the fourth general Head. CHAP. V. Objections Answered . SECT . I. BUT because there is no Duty so clear , that our sinfull hearts will embrace , if any shew of contradiction can be produced ; I shall wipe away all Possible Objections against this Duty , which is the Fifth general Head to be handled . It is impossible thus to Attend on God without distractions . Such is the Variety of objects , such the imbecillity of our Nature , such the weakness of our Graces , such the suddenness and swiftness of a thought , that none but Angels can do this . You press impossibles , it can never be . Though this objection hath been prevented before , yet seeing it recurs again , I answer , 1. Perfection herein is impossible in this life : not but that a prayer or other Ordinance may be attended with that intenseness , as to exclude every wandring thought that would step in ; but to be perfectly free in every Duty from them , is rather to be wished , than hoped for in this life . That Angelical perfection is Reserved for Heaven , This Evangelical perfection may be here attained , which is the prevalence of grace against them ; and not only a will but a watch and an endeavour to be utterly rid of them . 2. And in this sense , there is no divine precept impossible : Though our Lord Jesus saith , Joh. 15.5 . Without me ye can do nothing , yet the Apostle finds , Phil. 4.13 . I can do all things through him , that strengtheneth me . If all things , then why not this ! Though it were impossible ex parte Rei , in its self , yet is it possible ex parte Dei , with Gods help , we are prone to think that we can compass easie things by our own strength , and that difficult things are too hard for God. Have you ever tryed to the utmost what God and you can do ! could you not have heard a Sermon better , if a naked sword had hang'd by a single twist over your bare heads ; and have prayed more cordially , if you had seen every word you prayed , written down by the hand of God. The same circumspection that keeps a Distraction out of one sentence , might ( were you faithful therein ) keep it out of two or ten or twenty , and he that can be temperate for a day , might be temperate every day , if he did his best . * 3. It is a mixture of cowardize and sloth , that makes it impossible . It is an argument of a slothful heart to say , There is a Lyon in the way , O there is a Lyon in the streets , Prov. 26.13 . yet if there were a Lyon in the way to Heaven , thou must rather run upon him , than run from God. There is a worse Lyon will meet you in the way to Hell. No , no ; it s not the danger without , but the dulness and slothfulness within , that Creates the impossibility . How many hundreds out of fearfulness and idleness , have restrained Prayer before God ; till being soundly awaken'd they set about prayer ; and found it both feasable and delightful ? Religion in the power of it , is a work of pains . If you will not sweat for Heaven , you must never have it : try but the next duty with your best Diligence , and you shall find it possible to the power of Grace , which looks impossible to the strength of Nature . SECT . II. Obj. 2. It is difficult : if it be not impossible , yet it s very hard , It s a lesson for the upper form in the School of Iesus Christ. We mean schollars need not attempt it , because we cannot attain it : as good to sit still , as rise up and fall . This is too hard for us . Answ. 1. This argues the excellency of it , the more hard , the more honourable , and therefore this should rather whet , than dull thy courage . If you except all hard points out of the practice of piety , you will leave but few to be practised ; It is the idle Schollar , that skips over the hardest words of his lesson , but the rod must fetch him back unto them : neither must you expect that God will take any notice of your easie duties , if you turn off the hard ; he could have servants enough to do his easie work , but Religion must go all together , and almost Christianity will not serve the turn . 2. The way to Heaven is hard , and this you were told at first : Mat. 7.14 . Because strait is the Gate and narrow is the way , that leadeth unto life . If you like it not , let it alone , but see you exchange for the better . To get a Kingdom is not easie , its easie to lose one . Who gets a race without sweating , or a victory without bleeding , or Heaven without striving ? Hence Mr. Latimer to one that objects against the duty he was pressing , ( which was that Landlords should send for their Tenants and end differences among them ) that this were a good work indeed , but marvellous hard . O saith he , my friend , It is an hard matter to be a Christian. Heaven was never gotten yet without violence , and there is no new way found of coming there . But if Christ Iesus had not done harder work than this for thee , thou must never have come there . 3. And is there no hardship in attending upon sin ? Is it an easie thing to serve the Devil ? Wise Solomon saith , Prov. 13.15 . The way of Transgressors is hard . Our love to it blinds our eyes , or else he serves an hard service , that dances attendance on any sin ; The Lascivious man swallows many difficulties , perhaps weeks and months together , to continue the pleasure of an hour . How many dark nights doth the Drunkard walk , and hard words indure , and hard shift make to feed that sensless lust ! who would digest the life of a covetous worldling ? hard fare , hard work , hard journeys , for what may be consumed in two hours ; to say nothing of the life of the envious , the ambitious , the malicious man , whose daily bread is mingled not only with sweat , but gall and bitterness ; and yet who hears them complain of difficulty , or throw off their designs for hardness . And is it not far better to conquer difficulties for Heaven than Hell , and venture upon hardship for Christ and thine own soul , than for Satan and thy damnation ? especially when Love to the service of God would make this yoke as easie , as transgressors labour is to them . 4. Though it be hard to keep off these Distractions , yet it is necessary , It must be done . Good Mary would not by any business be Distracted in her attendance on Christ , Luk. 10.42 . and He resolves therein , that she did the One needful thing . Poor men find it hard to work six dayes together , but there being a necessity of it , there 's no excuse ; they could find twenty put offs , but it must be done , work or starve . We have the same Dilemma , Pray or perish , and that 's not half a Prayer , that 's fill'd with Distractions . 5. Though it be hard , yet it is sweet , Prov. 3.17 . Her wayes are wayes of Pleasantness ; and this is one of them . You shall ever observe , the more wandring the heart , the more wearisome the Duty ; a Divided heart can taste but partial comfort , and fulness of joy follows , where the full bent of the soul goes before . Our common experience tells us , what peace , what joy , what confidence , what suavity fills the heart , when we have ( though with some difficulty ) approached the Lord , enjoyed him , and attended on him without Distraction * . What is more hard to the brain and body , than study ? for pains , a Schollar would choose the Plough before it ; the brain , the back , the heart and spirits are pained and spent : yet no employment so sweet , the mind and brain and heart refreshed , and a right Schollar would hardly change employments with a Prince ; so sweet ; so ravishing is this hard employment . Even so it is with Prayer or any holy Ordinance , the sweetness of a watchfull serious frame , doth fully compensate the difficulty thereof . 6. Custome and Practice will make it much easier * ; He that executes the law on vagrants , though at first he were pestred with them , will after a while with ease be delivered of them : so that resolved Christian , who keeps up his watch and ward awhile , shall find it each day easier than other , to attend on God without these vagrant thoughts . Use and custome makes the hardest things easie . As a wise man that converses in the midst of his observing enemies , by use is inured to all caution , and can easily avoid all dangerous words or behaviour ; though it be hard , he is used to it ; so practice will wonderfully facillitate this hard duty . You once thought it impossible for you to Pray , but practice hath made you perfect . The same spirit , by the same help , can and will perfect you in this . This is one of those Infirmities the spirit of God will help . SECT . III. Object . 3. THe Commonness of these Distractions ; No man but is full of them , All serious Christians complain of them . What is so ordinary cannot be very evil , these vanities that every one hath , I cannot expect to be without , and therefore must be content . Answ. 1. This must be answered with Grief . Every man is full of them , and every Good man is sick with them . If every mans body were gone after his soul , this would sometimes be an empty Congregation . Every solemn look hath not a serious heart , and there are but few that make a business of Prayer ; And this is a lamentable thing , that we can hold a discourse with man , or crave a kindness , or drive a bargain without a wandring thought : till our face be set towards God , and that we begin a duty of Worship , and then or ever we are aware , our Soul is slipt off her Chariot wheels , and our sight of God is lost . 2. And yet some watchful Christians ( as we observed before ) have got a good riddance of them , to accuse others is a poor excuse to you . As their humility teaches them to complain of the worst , so your charity should cause you to think the best : no doubt they that are sick of them , do by degrees get Physick against them , and grow better . 3. By this Plea all sins might be justified ; Thus swearing might be advanced before Praying , for it is more common than Prayer ; Revenge is more common than Forgiveness , but this is no excuse for it . He that will do as the most do , must go whither most go , Exod. 23.2 . Thou shalt not follow a multitude to do evil , no nor to think evil . If thou wilt be Christ's Disciple , thou must be serious and attentive , though the whole Congregation trifle . True sanctity is not grounded on mens practice , but on Gods precept . Make no apologies but such as you can stand to before the face of God. What a poor plea will it be to say , I was drunk for company , I stragled from God for company , Get thee to Hell for company ; that which will be no mitigation of your pain , is no extenuation of your crime . If many displease the Lord , you have more need to please him , if many play , you have more need to work , and rather choose to be saved with a few , than damned with a crowd . 4. In such an universal loytering , thy care will be more acceptable ; Loyalty is doubly valued and rewarded , where Rebellion is general ; and one dutiful Child is cherisht among many disobedient . Isa. 66.2 . To this man will I look , to him that is poor and contrite and trembleth at my word . The Great Iehova there overlooks Heaven and Earth , and the House of his rest , to fix his blessed eye on this man or woman , that when he comes to a Sermon doth not , dare not trifle , but trembles at the word , and that feels every sentence at his heart . When Gallants come into the Congregation then Man looks , but when the poor trembling Hearer comes in , then God looks ; The Angels gaze at such guests , as vain people do at Silks and Fashions . O it s a rare sight to see a Christian in earnest , to behold an humble man converse with God , the Host of Heaven rise up and are taken with it . If therefore it be so common to be distracted in Duties , do thou disdain to be in the common fashion , get quickly into the Mode of Heaven . SECT . IV. Object . 4. GOd will accept the will for the Deed ; I would be free from these temptations , but in this life I cannot , and therefore shall sit down content . God is merciful , though you are strict . And he hath said , 2 Cor. 8.12 . If there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not . Answ. 1. This axiom and Scripture were never intended as a pillow for the lazy , but a support to the weary ; nor to exempt us from our duty , but to comfort us under our weakness . What Parent will accept this answer from a negligent Child ? or what Master will be content of this excuse , from a slothful servant ? offer it now to you Governour , and imagine not , it will pass with God , which would be counted a mockery with men . 2. God never accepts the Will for the Deed , when the Deed may be done ; when the Idem cannot be paid , the Tantundem shall serve ; yea and so far as the Deed can be done , the will without it , is but a mockery unto God. But wherein an upright heart hath done its utmost in the use of all means , and would do more , this will is accepted for the Deed , even as if thou hadst perfectly obeyed ; And so that Scripture cited is express in the case of charity ; It is accepted according to that a man hath . So that a man must give according to that he hath , or else his willing mind stands for nothing . Now have you done your utmost against Distractions ! can you do no more ? If Death stood at the end of the Duty , you could double your watch . Plead not this till you have done your best . * 3. It is far from the quality of grace , to sit down content in any defect or sin , or to vouch the mercy of God to secure the soul in any transgression ; who when he is drest in his richest garments of mercy , Exod. 34.7 . Yet will not by any means clear the guilty . No , it is the Genius of true Grace to be restless under his de●ects , if he cannot be rid of them : to rowle up the stone , though it tumble still upon him , and cry out and roar under those diseases that are uncurable . After the Apostle had told us , Rom. 7.19 . The good I would , I do not , but the Evil that I would not , that I do . He lyes not down , and resolves to let it run , but fights , and strives , and cryes , O wretched man that I am . Vers. 24. Si dixisti sufficit periisti . If thou once sit down , be content , and say , I 'le strive no more , thou givest the field . The Spirit withdraws with tears , and Satan goes away with triumph . 4. The Great Iehovah is so far from being content with such a frame , that he hath plainly cursed all such as do the work of the Lord negligently , or deceitfully , Jer. 48.10 . Though you neglect not the work of the Lord , yet if you do it negligently , you are in danger of the curse . Every Distraction is a neglect , in each wandring you deal deceitfully with God , and for every of these in a Duty , Gods Law pronounceth a Curse . And is the Divine Curse inconsiderable with you ? who could digest an hundred curses , though pronounced at your door by a provoked neighbour ? O how much more intolerable is it , to be obnoxious to an hundred Curses from Heaven , justly deserved and infallibly inflicted , if Repentance prevent not . It is not the work of the Lord will excuse you ; Nadab shall perish with his strange fire , as well as if he had offered nothing at all . Take heed of forgiving your selves , when God forgives you not , A negligent Duty is abomination to God. And thus you have the most material Objections answered , which is the fifth Point handled . CHAP. VI. The Causes of Distractions , with their Remedies . SECT . I. VVE shall now proceed unto the more Practical part of this Subject , namely to find out and summ up the causes of this Epidemical Disease , which is the Sixth Point to be handled . The First Cause of Distractions in Gods service is , Secret Atheism * . There is an Atheism of the Head , Atheism of the heart , and Atheism of the Life . In the first , The Fool hath said in his Head , There is no God , Psal. 14.1 . Mark , it is not , He hath thought in his heart , but says it by rote to himself ; rather as what he would have , than what he doth believe . And of him this is truly said , That the speculative Atheist is the greatest Monster in the world , except the Practical . And our late Divisions , by the help of our corrupt Natures , have proselyted a considerable number to this desperate Opinion : As if the different opinions about the ebb●ng and slowing of the Sea , should render it doubtful whether the Sea did ebb and flow ; or the disputes about the manner of Vision , should call our Sight it self into question : You would think it a fond conclusion to say , Because Philosophers argue much about the sensitive and vegitative Faculties of the Soul , that there is no rational Soul at all , in that these very velitations and debates do argue a rational Soul , by and with which these points are disputed : even so it is notorious madness to conclude , from the variety and diversity of Opinions about Religion and Government , that there is no God ; seeing you are supported by him , while you dispute and argue about him . Atheism of the Heart , is , whereby the Fool saith also in his Heart , There is no God ; that is , either secretly questions , or but coldly assents to the existence of God , or heartily wishes there were none at all . And it is worth observation of both these , that they are such as are obnoxious to the Divine Majesty by some misdemeanor : The Felon wishes there were no Judge at all , and even these are forced in some pangs to acknowledge him , at some fright by thunder , under some horrour of Consci●nce , or in the point of death , they are forced to give Iehovah his due . And they also in any sudden fright , or great extremity , use to cry out , O God , O Lord , as earnestly as others . Atheism of the Life , that 's described , Tit. 1.14 . They profess that they know God , but in works they deny him . Now both these latter do breed of the first , and this last is most visible in our Distractions : For if thou didst as verily believe God present in an Ordinance , as he that sits next thee , durst thou trifle so egregiously as thou dost ? The Minister looks at you , and you dare not talk ; if you saw him that looks at you from Heaven , you durst not straggle : And therefore the more or less strong our belief is of God , the more or less lively are we in our applications to him . Oh the patience of God! that he can indure the Worm to doubt of him , yea implicitely to deny him , and not demonstrate himself by a Thunderbolt ! But the Countrey-man's ignorance of the Primum Mobile , doth not nullifie it ; no more doth the Athiests Infidelity degrade the Primus Motor , the Majesty of Heaven , Heb. 11.6 . He that cometh unto God , must first believe that he is . The Remedy of this Cause , is , Humbly to read the Scripture , which is the most clear , certain and convincing way to work Faith herein . * Prayer and the Bible have convinc'd more than any other Reasons , & recommend me to Moses above Plato , for the demonstrating a Deity . All that Reason can suggest , might be written by an Infidel ; and more Infidels ( I trow ) have been convinced by reading and hearing the Book of the Christians , than have Christians been settled by reading the Books of Infidels . And therefore although holy David , Psal. 19.1 . appeals to the Heavens , and the Host of them , as a most strong Argument to declare God , and so it is ; ( for what reason but the hand of a God , can be rendred , that the Planets being all of one matter , should have contrary motions , seeing things of the like matter have by nature like motion ? ) yet laying that Topick aside , he pitches upon the Law of God , vers . 7. as the most perfect and sure way to demonstrate a God , and convert and enwise a Soul. Then go to God in prayer , and beg him to touch thy Heart , and open thine Eyes , and thou shalt quickly see him that is not far from every one of us . SECT . II. THE second Cause of Distractions in the service of God , is , The corruption of our Nature , that is , of Soul and Body ; so that our inward faculties do act our outward senses , and they infect our inward faculties in this business , * Mat. 15.19 . Out of the Heart proceed vain and evil thoughts ; are not forced out , as sparks out of a Flint , but come out thence of themselves , as sparks out of a Furnace : View the mind , and its accident is Vanity , and how can a vain Mind be serious with God without a great deal of grace ? The Heart its name is Deceitful , and makes a trade of jugling and purloining in the solemnest Duties ; and when the ear receives the word as a lovely song , she runs after covetousness the while . Now is she without , now in the streets , and l●eth in wait at every corner , like the lewd woman , Prov. 7.11 . The eye that should be fix'd on Heaven , is in the ends of the earth , and gathering a stragling notion from every object . The ear by every noise calls off the soul from its great business , thus wofully the old man is bent against the new man. Rom. 7.23 . The law of the members war against the law of the mind , and leads us into captivity to the law of sin that is in the members . When the mind it self is set in its most hearty purposes to wait on God , and offer him a faithful sacrifice , then comes in the law of the members , and either suggests within , or admits from without some roving notions , and these lead the poor soul like that young man , Prov. 7.21 , 22. forc'd with flatteries , like the ox to the slaughter or the fool to the correction of the stocks . And he that began in Heaven , ends on earth , if not in hell . * Thus the good he would do , he cannot . O wretched man that must lead his life with such an heart ! As if a man were tied still to shoot in a warping bow ; he settles himself in his right postures , aims directly at the White , but his warping bow still carries the arrow quite besides the Butt , and his skill is rendred ineflectual : so the poor upright Christian in a duty , orders his business and his heart , as well as ever he can , and aims at the glorifying of God , and getting good to his soul ; but the corruption of his nature diverts him , and perverts him from his purpose . This hinders the elevation of the soul , which would fix it in God's service , like one that hath a light heart , and an heavy body ; the light heart would flie , the heavy body clips her wings , and will hardly creep . O , saith the soul , now will I arise and soar into heaven ; I must , I will , speak with my God ; my wants are pressing , my sins increase , Eternity approaches , who will give me the wings of an Eagle ? I 'le never live so far from God , I will away . Thus this Bird of Paradise takes wing , when behold the stone of her corrupt nature hangs at her leg , and weighs her down : she flutters a little , but cannot flie , for her heart she cannot flie , indeed because of the heart she cannot flie * . And not only the dulness , but the deceitfulness of our corrupt nature furthers our distractions . For though the heart be deceitful from the beginning to the end of the year , yet her prime and subtled sleights are shewed in the service of God ; where she is put hard to it to shift hard for her self , and therefore useth her finest notions and sliest fetches to evade the presence of God , and powerful influences of the holy Ghost . Like some subtil Thief , that joyns himself to the unwary Traveller , and gives him pleasant company a while , till when he watches his time he draws him with him out of the way , and takes his purse ; before he is aware he is in a wood , and his purse is gone . Even so , the heart of man takes on to be very willing to prayer , or other good duties , and goes with us a while ; but ere we have stept twenty sentences into our work , this deceitful heart turns us aside , brings us to feed upon ashes , and binds up the faculties , that we cannot deliver our souls , nor say , Is there not a lie in my right hand ? Isa. 44.20 . Now is it not an hell upon earth to live with such a heart , to cross a man in the midst of his greatest business , disappoint him in his highest expectations , and make him lose his labour , if not his soul ? The Remedy against this corruption of our Nature is hard . To divert a stream is easie , but to dry up a spring is hard , stop it here , and it breaks out there . So to divert and discharge a wandring thought is easie in comparison , but the womb of the heart is pregnant ; kill one Viper , and there 's an hundred more ready for the birth . * We think our worldly business is the only cause of them , but the most retired Hermites tell us , that an unsanctified or half-sanctified heart can find matter enough of diversion in a naked Cell . And that the corruption of the subject , as well as the bewitching of the object , makes us trifle in Gods worship . As Hierom tells of Hilarion * , whose heart roving from God , was soundly scourged for his labour by an Angel. And therefore the only cure of this is , to get a true and greater degree of sanctifying grace . You that have no grace , can never pray well , till your hearts be changed , a new heart can only sing this new song well . * You complain that you want expressions , ah ! it is impressions you want , and nothing else ; if you had that sense of sin , that makes the soul to ake and mourn , you would find words sufficient to express it , and you would not be playing with your fingers , when you are in danger of falling into hell fire ; nor smil●ng at one another , when God is frowning , and thundring against you . He that feels the Stone to torment , hath few wandring thoughts , while he is telling his grief , and seeking help . The condemned prisoner is not sleeping , or fooling at the Bar. Dionysius his Flatterer had little mind of his Musick , seeing the naked sword hang by an hair over his empty head ; neither would a poor sinner , if he were enlightned to see his guilt and danger , so commonly and senselesly trifle before God , when his matter is debating , and terms of life or death proposing . Alas ! there is no hope of your cure in this , till your fundamental disease be healed , your whole life is a long distraction from the true end , and main business of life ; and therefore it stands you upon , if ever you would perform a pleasing duty unto God , to get grace , whereby you may serve God acceptably , * for without that you cannot do it . And to counterballance that corruption of Nature in you , you that have some sanctification , must get more . This sweet wood cast into that bitter water , will by degrees render it more wholesome . The more sanctification , the more you will be mortified to the world , and all the business and vanity thereof ; and then its thoughts and cares will not rush in , with that violence upon you , but stay to speak with you at your better leisure ; or if they be invading the heart , you will have more vigour of grace to expel them , and more repentance for them ; you will be more lively , and spiritual , and fervent in Religious duties , and so less room for these wandrings ; for he that 's hot in his business , prevents the assault of the most importunate diversions ; and a lively serious Christian runs on his errand , like Elisha's Servant , 2 King. 4.29 . If thou meet any man , salute him not ; and if any salute thee , answer him not again ; and Satan cannot fasten discourse on such a man : yea , and generally , the more holy the heart is , the fewer of these wandring thoughts ; forasmuch as sanctity being his frame and element , heterogeneous by thoughts do put him out of his temper , and so displease him , and cause some smart to the soul ; and the sin that really molests a man , will hardly ever prevail over him ; and finally , the more holiness you attain , the more afraid will you be to displease God. For to be amended with a little cross , to be affected with a little mercy , and to be afraid of a little sin , are certain arguments of a great deal of grace . And therefore an holy Christian is more troubled at a vain thought in a duty , than a sleight Christian is at the total neglect of a Duty . It follows therefore , that all means be used and improved to the utmost , for the increasing of the grace of God in your hearts , there being as much duty to grow in grace , as to get it , and no greater argument of sincerity , than endeavours to grow better . Turn therefore those many thoughts you spend about the truth of your grace , into all possible care to advance and increase it , so will you best clear your doubts , and in particular clear your distractions . SECT . III. THe third Cause of distractions in the Service of God , is , unpreparedness unto it . Iob 11.13 . If thou prepare thine heart , and stretch out thine hands to hins — If iniquity be in thy hand , put it far away — Then shalt thou be stedfast . First , prepare the heart , then stretch out the hands . He that keeps not his foot , when he goes into the house or service of God , a thousand to one he stumbles , and offers but the sacrifice of fools . He that 's unfitted for any work , must needs be unfixed in it * . As holy Mr. Dod used to say of Afflictions , when we are prepared for them , they are like a sword that only strikes upon our Armour ; but when we be unprepared , they be like a sword striking on our bare skin : Even so , when the heart is well fixed and prepared for the Lord's service , an impertinent thought or suggestion falls on our Armour , but when we come unprepared , it meets with our very hearts , and runs away with them . If a man chop into a Prince's presence undress'd , unbrush'd , or without his band , you may easily imagine how , when he is aware of the feathers or dirt up and down , he is distracted : so is the Soul wofully carried off , when approaching to God , the follies of sin , and vanities of the world disfigure and divert it from a close converse with God ; and therefore a serious Christian doth not only pray , and watch in prayer , but watcheth unto prayer . We so eat our meat ( says Tertullian of their primitive Supping ) as remembring we must go pray before we go to bed * . And here I shall answer a necessary Question , viz. Q. What kind of Preparation is necessary before our ordinary duties of Worship ? Answ. 1. The light of nature teacheth us to prepare for every weighty action . Approaching to the Lord of Heaven and Earth is such . Who teaches the Client to consider his case , when he comes to state it to his Advocate ? or the Husband-man to prepare himself for his tillage , or the poor suitor to weigh his request , that he makes to a Prince ? Why , the light of nature teacheth this ; and the light of Scripture distinguisheth an upright man from an hypocrite hereby . 2 Chron. 19.3 . There are good things in thee — in that thou hast prepared thine heart to seek God : there was Iehoshaphat . Again , 2 Chron. 12.14 . Rehoboam did evil , because he prepared not his heart to seek the Lord. He sought God , its likely , as many will do , but he cared not how he did it , and so though he did a good thing , yet , saith the Scripture , He did evil . Answ. 2. Most certainly the Lord is a great God , who can raise or ruine thee in a moment , and whom the Angels approach not without a profound respect : and so likewise Duties of Worship are great and weighty Duties , wherein you transact for a Kingdom , and plead or hear the cause that is for life or death . You drink a cup that will either mend or end you , and who is sufficient for these things ? And it is manifest , that we are naturally unprepared , and to every good work reprobate . The positure of our hearts is inverted , and now they are open downwards , and shut towards Heaven ; all which if you lay together , it must needs follow , that some preparation is necessary , even for the ordinary duties of God's Worship . Answ. 3. The hearts of men are of a different temper , and so are their occasions ; the hearts of some are always in heaven , or else within a Call : they are , as the Apostle speaks , Tit. 3.1 . Ready to every good work . When a duty of Piety is offered , they are ready ; when an object of charity is proposed , they are ready to distribute . And this present Spirit is a great blessing , when Holiness is so rooted and framed upon the heart , that God's Worship is their Element : the hearts of others , through custom and supine negligence , abide at great distance from God ; no little ado will raise them , nor will they be fetch'd in with many calls ; like a great Bell , hard to be raised : and as these have a greater unhappiness , so they have need of more pains to fit them for God's service . * The occasions of some men will give them time enough to set their hearts in order , to state their souls condition , and chafe themselves into an holy heat ; and for them to come with cold and dead hearts into Religious duties , cannot be answered . The occasions of others are so urgent and continual , that they have much ado to redeem time , for Prayer , but can hardly set apart time for a set and formal Preparation ; especially when a man is surprised with an holy duty , or in prayer at meals , or the like : and therefore one Last may as soon fit all feet , as one particular Rule suit with every good Christian. Answ 4. The least measure of Preparation that is necessary for the ordinary worship of God , is , That the heart be recalled , and recollected out of the world * , and made apprehensive or sensible of the Nature of that God , and weight of that work , that you are about ; which , if you can attain in a minute , or are of necessity straitned or surprized , you will be welcome to Heaven : but if you can easily order your time , or not easily order your hearts , and remand your thoughts , you venture on your peril ; and if God be not merciful , and you penitent , you will carry away a curse instead of a blessing . And so I conclude this Answer with Heb. 12.28 , 29. Let us have grace ( not only a gracious habit , but a gracious frame ) whereby we may serve God acceptably with reverence and godly fear , for our God is a consuming fire . * Think it not much therefore , to keep or get an heart prepared for the Worship of God. When Ringers set not in together , there 's little but jangling in that Peal , but when they start all together , there 's sweet musick ; and so it is , when all the Congregation set ●out , and take wing at once , it 's Musick for Heaven : whereas the heart that is unready for the duty , mostly rings discords in it , and spoils the harmony * . And indeed , this unpreparedness of the soul doth make the duty ungrateful to the Worshipper ; When a friend comes upon you , and you are unready , no provision or rooms in readiness , how ( comparatively ) unpleasing is his visit , and distracted his entertainment ? when as to him that keeps a constant table , or hath made set preparation , the sight and conversation of his friend is very sweet : So it is between our God and us ; when the rooms of the soul are prepared , and at our gates ( ready ) are all manner of pleasant fruits , new and old , laid up for our beloved , how can we welcome our Maker on his own cost into our souls ? whereas Christ himself hath but cold welcome , and distracted entertainment in an unprepared soul. Lift up therefore thy heart in the porch of a duty , with Psal. 119.37 . Turn away mine eyes from beholding vanity , and quicken me in thy way . SECT . IV. THe fourth cause of Distractions in God's Worship is Luke-warmness * . He that is intense in any thing hath few thoughts to spare . Distractions are but the idlings of the hea●t , he that runs , looks at nothing but the goal ; though he meet passengers , or pass by Palaces , he is in earnest , and stops at nothing : it is he that walks at leisure , that turns his eye to every trifle , and descants on every object , he 's not in haste at all . Even so the zealous Soul , though he forgets not those things that are behind , yet reaching forth to the things that are before , presseth towards the mark , he hath business in hand that concerns Eternity , he cannot stand to whisper with every passenger , nor trifle with every object . It is the luke-warm heart that is prone to that . He can pray to God , and dress himself at once , he can hear God and talk with men , speak about heaven and contrive about the earth , and , in a word , serve God and Mammon at a time . Good Iacob was little troubled with wandring thoughts , Hos. 12.3 , 4. when he had by his strength power with God , yea , he had power over the Angel and prevailed , for he wept and made supplication . Tears are the best charms to chase away Distractions . While you sweat , and weep , and pray , wandring thoughts will flee away * . As there can be no reason given for any sin , ( call'd therefore folly ) so for this in special ; for if the holy work you are about , be worth the consuming of your time , ( which passes in every duty , and is most precious ) sure it's worth the spending your pains and diligence . He that loseth his time in the duty , and loseth his soul by his luke-warmness in the duty , makes a mad man's match . For if the Sermon , Prayer , Chapter , be not worth thy labour , never attempt it ; and if it be , never shrink , nor be indifferent about it . When you see a man freez at his work , it invites a passenger to entertain him with talk . And a frigid attender upon God tempts the Devil himself to tempt him . Wherefore the Apostle , Rom. 12.11 . directs us to be fervent in spirit , while we are serving the Lord : not drowsie , but fervent in spirit , or boyling hot , as the word signifies . The busiest flies will not meddle with the scalding hony ; though the sweetness entice them , yet the heat affrights them . The base flies of thy distractions will not molest thy heart , if it keep boyling hot in the service of God. A warm and weeping Prayer is the right Holy Water , that scares away the devil . Now the best remedy against this Luke-warmness is , 1. Consideration , and 2. Practice . 1. Consideration of the ineffectualness of a frozen duty , which seldom reacheth the Heart of God when it reacheth not our own * . That the Kingdom of Heaven suffers violence , and the violent only take it by force ; that such duties neither please God , nor our selves , they mock God , and rather deceive than delight us . That some Prayer or Sermon must be thy last , and perhaps this present may be it . That it is an irrational thing , to bring a dead Sacrifice to a living God. That one serious and lively duty does you more good , and leaves a more sweet , blessed and active frame upon the soul , than an hundred heartless services ; and , in short , That the Majesty , whom you serve , loves Adverbs * , and narrowly observes the How 's and Why 's of Sacred Worship : That it is not a vain thing that you are about , for it is your life . Deut. 32.47 . 2. Practice is the other remedy . To cure this luke-warmness in God's service , frequent those Lights that are burning as well as shining . Let 's go to Dedham ( said the Godly in that time ) to fetch fire , when famous M. Rogers was there . If you cannot hear a warming Divine , then read them , and be sure to have some Books for the rouzing and ●eating of your heart , as others for clearing and instructing your judgment , unless the work of Sanctification be perfect already in your heart and affections , while it remains imperfect in your mind and judgment . Associate also with zealous Christians , borrow some of their heat , and lend them some of your light ; and be not ashamed to talk of God , Heaven and a Soul when you are together ; we lose the benefit of mens graces , for want of broaching those blessed Vessels of grace you converse with . Especially read the Scripture , which will inflame thee , and mold thee ( being rightly used ) into its blessed nature . I have known some , that before their private duties would meditate on a * verse in the Psalms , Can●icles , or the like , and then run hot and lively into the presence of God. And chose rather to be * frequent and fervent , than long and roving in a duty . Shorter prayers may sometimes inflame , when long ones tire the spirits ; and that way the antient Christians * in Egypt used to take . And , lastly , do as holy David did , that carried such a nature as thou dost , be ever calling to God , ( as , He who is at it eight or nine times in Psal. 119. Quicken me in thy way , quicken me , and I will call upon thy name : and if He had need thus to fetch fire from Heaven , how much more have We ? Q. Were it not better to omit the duty , than attempt it with such a dull heartless frame as this ? A. 1. Omission of a duty will never fit us for the better performance of a duty . Luther was used to say , The oftner I neglect , the more unfit I am : this is nothing but a shift of the Devil . 2. If thou dost endeavour with thy utmost strength● and sincerity , though thou be dull , it 's better than to leave it undone : for as one sin prepares for another , so one duty prepares for another . Fall therefore to work , and then God is engaged to help thee ; never think neglects will mend it ; one sin never cures another . By the upright use of these means , you will find the holy Ghost , as it were , stretch himself on your cold hearts , and infuse life and heat into you . And when you are soaring aloft in the Spirit , that cunning marksman cannot shoot , and fetch you down by his distracting Arrows . SECT . V. THe fifth cause of Distractions in God's Worship , is , Worldly mindedness . An heart in earth , and an heart in Heaven , are far asunder * . As long as the Lark soareth upward , she sings without danger of the Net ; but stooping to gaze on the Foulers deceitful Glass , she is quickly ensnared . So is it with us , while we live aloft , we are safe ; but when the heart stoops down , and grows worldly through the false glass Satan puts upon it , then are we taken in these snares . Ezek. 33.31 . With their mouthes they shew much love , but their heart goeth after their covetousness . Their faces look one way , but they row another ; their eyes are up towards heaven , their hearts set on the earth , and grasping two affairs they prosper in neither . How should he set his affections on the things above , that hath set them chiefly on things below ? when as these two are directly opposed , Col. 3.2 . How should the Soul , that Bird of Paradise , flie up to heaven in a duty , when it is not only weighed down with the lead of natural corruption , but intangled in the lime-twigs of earthly mindedness ? they can never write on their duties , Holiness to the Lord , that stamp upon their coyn , God with us * . Hence it comes to pass , that the heart is loth to come to an Ordinance , and then longs to goe out again : how heavily do they go to Church , how lightly to the market ? for here the heart goes with them , and there it 's left behind ; and being forc'd into a duty , because its treasure is in the world , the heart hastens to be there again , and sicut piscis in arido , is out of its element when in an Ordinance * . We read of the world set in a mans heart , Eccles. 3.11 . and of an heart set on the world , Ps. 62.10 . Now how should God have any of such a heart ? No , no , he that is of the earth is earthly , and speaketh of the earth ; there he can rest without weariness ; of that he can discourse without distractions : but when he should turn to God , and flee to heaven , this care knocks at door , and that business whispers him in the ear , and there the carcase is left , but the heart is gone . The Prophet , Hosea 4.11 . tells us , that whoredome , and wine , and new wine take away the heart . It were very unlikely , that any man in the heat of those sins should pray , or hear , or meditate aright ; and it is much what as likely , for an heart that is taken away with the cares of this world , and drowned therein , to converse with God , without innumerable wandrings * . Mistake not , it is not the world , but worldly mindedness that is taxed ; not the increase of riches , but the heart set upon them * : And so no doubt a poor man may have his part of distractions , through his want of worldly things , as well as the rich through his abundance . He may have many a distracting thought what to do for the world , as the rich hath what to do with the world . And thus we see , those things which were given for our welfare , prove our snare ; and what should hire us to serve God , keeps us from him . Which shews , what good reason the wise man had to crave neither riches nor poverty , but convenient comforts , seeing the weight of the world distracts one sort , and the want of the world another sort in the very immediate service of God. Howbeit for the most part , the heart that is fullest of the world is emptiest of God. Now the best remedy against worldly mindedness , is Mortification . O get a chip of Christ's Cross , Gal. 6.14 . whereby the world will be crucifi'd to you , and you to the world . So was Paul. As saith one of the Antients * , Paul and the world were like two dead bodies , that neither embrace with delight , nor part with grief from each other . You must be dead , I say dead , to the world , if you mean to live to God , or live with him . A drunken prayer , and a worldly prayer , are alike devout . Therefore * Love not the world , nor the things of the world , for so long the love of the Father is not in you ; and if you love him not , how should you pray to him ? It would be an ill favoured sight , to behold all this Congregation in their work-day cloaths here ; how unpleasing a sight to God is it , to see us all with our work-day hearts ? Now that you may be rid of an earthly heart , faithfully make use of these directions . 1. Get faith , to believe the report God hath given of the world , that all that is in it , is but the lusts of the flesh , the lusts of the eyes , and the pride of life ; a poor vain thing , not able to give the soul a breakfast * : this all that have tasted it , and Christ also , do aver , and canst thou find that in it , which none ever found ? will it do more for thee , than ever it did for any ? Believe its vanity upon God's Word , ere thou try it by thy sad experience . Get faith to suck vertue out of Christ's death to vanquish it . For this is our victory , 1 Ioh. 5.4 . that overcometh the world , even our faith . Lay thee down with Christ in the grave by faith , and say then , What is the world ? Get faith to believe that eternal happiness , which being once seen by that piercing eye , would so disgrace the world , that all the comforts of it would not weigh a straw in comparison of it * If a man lived in the Sun , what a poor mote would the whole earth look ? He that lives in Christ , in Heaven , by faith sees all the glories of the earth with a disdainful eye , and cries , Vanity of vanities , all is vanity . 2. You shall be helped against this disease , by deep consideration of the folly and misery of such a frame of heart . It 's folly , for all that is gotten of the world , with the neglect of the soul , invasion of holy duties , or by a carking worldly heart , comes to thee in wrath , will sink thee deeper in hell ; or if thou repent , is ( most commonly ) some way consumed , & vix gaudet tertius haeres , thy grand-child will rue it . If we could penetrate the method of God's providence , usually those losses you have in this beast , or the other house , or the like , are the just value of what you have gotten by immoderate care , hard dealing with others , or unseasonable contrivance , when your heart should have been better employed . And then the misery of worldly-mindedness , that it pierceth the heart through with many sorrows . Sorrow and pain in getting , sorrow and care in keeping , sorrow and grief in losing . The heart is never at perfect rest . A man would not use his horse , as a worldling doth his heart , gives it no quiet or ease , and all this to no purpose at all . Hab. 2.13 . The people labour in the very fire , and weary themselves for very vanity . and may not the consideration hereof be an effectual means to hate this humour ? and when it is once hated , it is more than half discharged . 3. Have recourse to God by prayer , and therein see and bewail thy former madness ; solemnly vow to restore their right to every man thou hast wronged ; rather part , like Zacheus , with half thine estate , than with thy whole soul and body ; and earnestly cry to the Lord , to encline thy heart to his testimonies , and not unto covetousness , Psal. 119.36 . Intreat your heavenly Father , to give you an heavenly heart , and if it come not at first asking , it 's a gift worth going for again ; humbly tell him , by vertue of that Covenant , wherein you promised to forsake the world , ( which you are now resolved to stick to ) his Majesty is bound to give you a mortifi'd and heavenly heart , and you will never leave him , till you have obtained it . 4. * Charm your hearts from worldly thoughts , when you go to the worship of God. Prov. 16.1 , 3. The preparation of the heart is from the Lord — Commit thy ways to him , and thy thoughts shall be established . The Heathen left their shooes at the Temple doors , to intimate , that all earthly affections must be left behind you when you go to speak with God. Do as that great States-man used , who would lay off his Gown , wherein he administred his Office , when he went to worship God , and say , Lie there , Lord Cecil ; implying , he would take none of the cares of his Office into the presence of God : So when you go to prayer , reading or hearing , lay aside the world , and say , Lie there house , ye fields lie there ; lie there my cares , till I have done with God. So Abraham left his servants and asses , Gen. 22.5 . below the hill , and took up nothing but an holy heart , and the materials of his Sacrifice with him thither . Keep still an eye upon your hearts , and both watch and pray lest ye enter into temptation * . SECT . VI. THe sixth cause of Distractions in the Worship of God is , Weakness of love to Iesus Christ , and consequently to his Ordinances . Love unites the soul to its object : as Faith is the bond of our mystical , so Love is the bond of our moral union with Christ. The more love to Christ , the more life in his service . Cant. 8.6 . Set me as a seal upon thy heart , as a seal upon thy arm : for love is strong as death . Were your love more strong , it would seal up both soul and body , and unite them firmly unto Jesus Christ. Love marries the heart and eye to the object ; hence 't is , there is not a distracting thought in heaven , for there love is perfect : they see , and love , and sing ; and praise , and see , enjoy , and love , for ever and ever . The three Disciples , Matth. 17.4 . had but an half-quarter glimpse of that state , but their love to their dearest Lord and his presence was so heightned , that the world was forgotten , Ierusalem below , and all their friends and fellow-Disciples forgotten , and they undone to abide there . And if we could by the eye of faith see him that is invisible , and perfectly love him , O how hardly could we spare a by-thought in his presence and service ! no , all the world would be forgotten , comforts and crosses all sleep together , while God and our soul were conversing in an Ordinance * . Whence is it that most men can work and care perpetually , and no distractions divert them ? discourse their business most orderly , without one alien thought ? drive on a bargain an hour together , and think on nothing but what 's pertinent to their present business ? Why , they love what they are about , they like it well , and so tongue and heart go together , are wholely taken up therewith . The jovial knot like their company , and nothing shall distract them ; the servant comes about necessary business ; the master fumes that they will not let him alone ; the child comes , and then the wife , but he frets , he rages . And why all this ? why , he loves his company , 't is his delight , his heaven : Even so , the Soul that hath a strong love to a precious Christ , and his Ordinance-presence , doth most heavily bear a distracting thought . The devil cannot pluck him from Christ , but the soul smarts , and when there is this smart at parting , that soul will part but seldom . You have sometimes seen a sucking child , that loves the mother and the breast most dearly ; how loth is it to leave it , while it is hungry ? how eagerly and angrily it seeks , and cries , and catches hold again ? Here 's love . Christ Iesus is the spring of all happiness , and his Ordinances are his breasts , and he that loves the Lord Jesus with all his soul , and all his strength ; there he lies , and sucks at the breasts of consolation . This business knocks at door , that trifle tempts him ; yet there he sticks and frowns away all his temptations . His love is ardent , Psal. 1.2 . His delight is in the Law of the Lord , and then it follows , in that Law doth he meditate day and night . When prayer is your delight , and not your task , then you will dwell therein with complacence , Psal. 43.4 . Then will I go unto the altar of God , unto God my exceeding joy . Children are subject to look off their books , because they delight not in them , but when they are playing , they do hoc agere . But now when thy love is cool , and weak , thou lovest Christ , and that 's all ; alass , there 's little heart to him , the soul comes heavily to him , and having little delight , and heavenly complacence in him , is most easily drawn off with any distraction : for where the treasure is , there will the heart be also ; where God and Christ are a man's treasure , his heart is with them . He wakes , and travels , and cares , but his heart is with them ; he runs through his business with all the haste , that may stand with good speed , that he may retreat to his heart , which he left with God , and then holy duties are the rest of his soul. And where the world , or sin , are a mans treasure , his heart is with them also ; he reads , and hears , and prays , but his heart is away : the least noise , business or whisper can fetch him away , alas , his love is cool , and a drop of water will quench a spark of fire * . The Remedies of this weakness of love to Christ and his Ordinances , are , 1. Know him better , and meditate more on his real excellencies . Ignoti nulla cupido . Cant. 5.9 . What is thy Beloved more than another beloved ? Why , ver . 16. His mouth is most sweet , yea , he is altogether lovely ; or , as the Heb. * all of him is delights . And then mark the reply , chap. 6.1 . We will seek him with thee . The pure and orient Sun is no more than a glow-worm to the blind , nor the fairest face than a Skeleton . It is the eye that must affect the heart . Come then , open the eye of Faith , and gaze on this heavenly object : sit down , and meditate who , and what he is ; open but the sacred Cabinet of his Attributes , every box full of most sweet perfumes : each of his offices pregnant with true and transcendent comfort . His actions , his passion , his words , his works , and above all , his heart , as full of Heaven as ever it can hold , and full for thee : the breast full running into the open mouth of faith , the Fountain opened for thy sins and uncleanness . The treasures of his grace free for thy supplies , what heart can freez under such discoveries ? Nay stay , and look at him on the cross calling thee , arms stretched out to embrace thee , heart opened to let thee in , and deny him thy love if thou can . And if once * your hearts be inflamed with his love , no small businesses shall keep you from his presence , nor distract you in it . 2. Get communion with Christ in his Ordinances . As he said on another occasion , Ioh. 4.10 . If thou knewest the gift of God , and who it is — thou wouldest have asked , and he would have given thee living water . So I say , if thou knewest what communion is with Christ , thou wouldest ask after prayer , and long for such opportunities . Why , what is communion with Christ ? Why , for thy spirit to flie up into heaven , among the celestial spirits , and for Christ's Spirit to descend into thy heart . And this makes an heaven upon earth , 't is inexperience in this , that makes us cool to Christ and holy duties : strangeness makes company burthensome . A King and a beggar , a scholar and a clown , cannot make company of one another . So when there is a distance between God and the soul , there is little longing for his Ordinance , nor true delight in it . Communion with Christ increases love , and love to him promotes communion . Cant. 8.1 . O that thou wert my brother , ( saith the Spouse ) the son of my mother , ( there 's ardent love ) when I should find thee without , I would kiss thee , ( there 's communion ) yet should I not be despised . If you did but see his power and glory * , your soul would be filled as with marrow and fatness , and your mouth would praise him with joyful lips . Psal. 63.2 , 5. One beam of his holiness , love or mercy , would so charm your hearts , that you would be loth to part , and long to meet again ; for how can it choose but transport a finite heart , to see and feel the sweetest properties of the infinite God displayed before , and graven on it ? When Moses was in near communion with God on the Mount , no thinking of meat , no cares about his tents below , but there he is swallowed up , and is content to melt in that Sun of light and heat , and come down no more ; easie to count his distractions in the Mount. O who can see the face of God , and not be ravished therewith● who can behold the beauty of the Lord , and not chuse to dwell in his presence all the days of a mans life ? 'T is communion with Christ Iesus , that will warm your love to him , and when the King brings you into his chambers , you will be glad and rejoyce in him , you will remember his love more than wine . 3. Believe verily that you can be no where better , no where so well as in an Ordinance : this will content and please your minds in the Lord's service , when you can be no where better ; for what company can be better than God's ? The chiefest Good must needs afford the choicest company , who can impart such rare delights and sweet content as he can ? and where doth he communicate himself , as in an Ordinance ? Say , the world knocks at door , and would have thee away ; can vanity entertain you like felicity ? can the world produce higher pleasures , than he that made it ? Would sin come in , and steal your hearts away ? can the chiefest evil create thee sweeter entertainment than the chiefest Good ? No , no , you are best where you are . If the world could find you such another Deity , somewhat might be yielded ; or give you security , like God , of the reality , satisfaction and duration of its toys , quarter-contents : but alas , there 's no shew for this , you are best where you are . I am conversing with the Lord of heaven and earth , who can reward or ruin me in a moment . I am sucking at the breast of the chiefest Good. I am in the next employment to heaven , in a corner of heaven , I cannot look off yonder lovely One , I will not leave , I must not come down . And this experience would enamour you of an Ordinance , and deliver you from diversions in it ; you will sit down under his shadow with great delight , when his fruit is sweet to your taste . SECT . VII . THe seventh cause of wandring of the thoughts in the worship of God , is , want of watchfulness . Matth. 26.41 . Watch and pray * , are most necessary companions , else shall we fall into temptation . In those sad times of plague , the faithful Guard stands at the City gates , and the dangerous passenger for all his importunity is stopp'd and turn'd again : Why ? perhaps the plague comes with him , and therefore the Halbard salutes his breast , he comes not there ; the neglect of this care would soon lay waste the land . So if any stragling thought , perhaps with the plague in it , shall enter at pleasure into the soul , especially while the Lord's service is in hand , no wonder that soul lies waste , Lord have mercy may be written on that door . 1. The neglect of watchfulness before holy duties causes distractions ; and that is , by not heeding to order your affairs with discretion for God's service * . When you involve your selves in too much business , too much for your head , too much for your time , or too much for your strength , then worldly thoughts will get place , you cannot help it . Or , when men are unadvised in their business , in not chusing a fit time for duties , and thereby your business and God's shoulder one another , and neither is done well . And therefore we are commanded , 1 Pet. 4.7 . to watch unto prayer . As Satan watches to cross and indispose us , by throwing some diverting and cooling occasions , so is it our wisdom to counter-watch him . * Indeavour to time your businesses , and especially your duties . It is the character of a good man , Psal. 112.6 . that he orders his affairs with discretion , and renders every thing beautiful in its time For its a true observation , that an indiscreet ordering of Saturdays business , hath great in●luence into the unprofitableness of the Sabbath's Ordinances . 2. Neglect of watchfulness in holy duties . Our hearts , so far as unregenerate , are fetch'd into holy duties , as a prest souldier into the field : he is brought in against his will , no principle of courage , or love to his country : he had rather be digging or idling at home . Now such a souldier , what trust can you repose in him , if he be not watch'd ? he steals away at every lanes end , and in the midst of the battel , you shall be sure to miss him ; a constant eye must keep him , or you lose him . 'T is just so with our naughty hearts , if there be not a predominant principle of grace , 't is not choice but use that brings them in , they would rather be carking or trifling about any thing , than busie in prayer , and therefore if you neglect to watch them at every turn , no sentence end but they will steal away . For * prayer without watching is but a meer complement . Where the tongue goes one way , and the heart another , that 's a complement , and such is a watchless duty . It is said , the Nightingale in her sweetest notes is apt to fall asleep ; to prevent which , she settles her self on a bough , with a thorn at her breast , that when she begins to nod , that sharp monitor may awake her . The holiest * Saint is apt to nod , and steal away in the midst of his solemnest duties ; if God's Spirit do not aurem vellere , quicken his watch . Christ's own Disciples , even just after a Sacrament , were overtaken for want of this , Matth. 26.40 . What , could ye not watch with me one hour ? And if they fell asleep at prayer for want of watching , how can you keep close to God without it , that have neither so good a monitor without , nor so good an heart within ? 3. Neglect of watchfulness after duties causes distractions in the next that follow ; people use to let loose their hearts , when the Duty ends , and unlace themselves for ease ; and then their thoughts take liberty * . Which our deceitful hearts fore seeing , no cords will bind them to a good behaviour in the very duties themselves ; whereas , were there a constant watch kept up after our duties were done , and conscience made of our thoughts all the day long , we should contain our hearts in better order , while God's worship lasts . The fore-sight , and especially fore-tastes of liberty approaching , sets the soul madding , thereupon , and we cannot keep it in . Besides , Religion is concatenated , hath a dependance one thing upon another , and it is unsufferable to take and leave where we will. If vain thoughts lodge with you at other times , they will visit you at your business , and if they be entertained when you have a mind , they will press in when you have no mind . The Remedy against this neglect is , To be throughly convinc'd of the absolute necessity of constant watchfulness , Prov. 4.23 . Keep thy heart with all diligence , as a castle is kept from scaling , an house from robbing , or a Jewel from defacing , so the Criticks ; and all these are kept constantly , one hours negligence would hazard any of them * — And then with all diligence , Heb. with all keeping , or as some , above all keeping . The eye we watch from harm all the day , the vitals we defend and guard with constant care ; we know that a touch there is mortal ; but above all keeping keep the soul : Be perswaded , that watchfulness is as necessary as prayer ; you think , without prayer you shall go to hell , and I aver , that without watchfulness you cannot go to heaven . Mans life in this sense is a continued Ordinance . Hos. 12.6 . wait on thy God continually ; not only at thy prayers , but at thy plough ; while on your knees you are waiting on God , and when you rise from your knees , you are going to wait on him in your calling , and an unbecoming thought is displeasing to him every where ; he is sensible of an affront in the kitchen as well as in the parlour , and hates vanity all the day long . 1 Pet. 4.7 . Be sober , and watch unto prayer . Sober and watch , as if they that do not watch are mad . To watch unto prayer is duty , as well as to watch in it . He that watches not to duties , doth not do his duty : a wise Christian should have always something in store for God ; work and look at God , eat , and drink , and talk , and still look at God , and at the soul * . This is to w●lk with God all the day long . As the careful Bee must needs leave her hive , and fly abroad , but she dwells no where else , she lights on this ●lower , and then on that , exhausts their sweetness , deflowers them , and gets away ; she never rests till she return to her hive , there she rests and enjoys her self . So an holy heart must needs out into the world , and business must be done , but he rests at nothing , till he return to the enjoyment of God again , no flower gives him content , no business , no company satisfies , but he retires to God , looks at him , and is lightned , and steps out again . This , Sirs , this is the Religion of Religion . * I know it 's hard , but it 's possible , the ice is broken for you , and the way is trodden . Act. 24.16 . Herein do I exercise my self , to have always a conscience void of offence . It 's my daily trade and business to keep my soul , that I neither offend God nor man. If you will make a trade on 't , you may do it . God never calls for duty , but helps in it . Phil 4.13 . I can do all things through Christ. God and his servant can do any thing . SECT . VIII . THe eighth cause of distractions in holy duties is * , A beloved sin . When the soul hath espoused some bosome lust , the thoughts ( be you never so busie ) will be warping towards it , though God himself look on . Ier. 4.14 . O Ierusalem , wash thy heart from wickedness , — how long shall vain thoughts lodge within thee ? When wickedness is in the heart , vain thoughts will be in thy duties ; they will enter , yea , they will lodge within thee . A beloved sin is like a byass on the bowl , though you throw it out never so streight , yet the byass will draw it off that way , do what you can : so is a beloved sin unto the soul ; aim you with utmost skill , yet there is a secret load stone in it , that attracts the heart , and makes that prayer to end in hell , that began in heaven . Either sin and you must be at a distance , or God and you will. The soul that is in league with sin , dare not come at God , dare not look at him , dare not think on him ; and what must that man think on in a duty , that dare not think seriously on God ? As that penitent Father speaks in his confessions . An unmortifi'd soul ( like the husband of a scolding wife , had rather be any where than at home , and makes many a sad bargain abroad , because he hath no comfort at home with his wife ; so such an heart ) chooses to be thinking of any thing rather than God * ; alas , matters are not straight between them , the poison of sin is in him , and he hugs that abhominable thing which God hates ; the Thief had rather go forty miles another way , than come near the Judge ; God is an offended Judge to a wilful sinner , and he cares not for ever coming near him . Hence , Heb. 10.22 . Let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience . He that comes to God with a true upright honest heart , being sprinkled from an evil conscience , may draw near to God in full assurance of faith ; whereas guilt clouds , clogs and distracts the soul. So that you see both the gu●lt and power of a bosom sin , furnish us with too much cause of distractions . * Sin , That would have all the heart ; and God , He will have all or nothing . It 's such an offering , that is a whole burnt-offering , that the Lord delights in . As no subject is capable of two contrary qualities , in the intense degree , ( as heat and cold may be both in the same hand , but not in their intense degrees ) so the heart of man cannot entertain Christ and corruption , light and darkness , except the one be loved and served superlatively above the other . Psal. 66.18 . If I regard iniquity in my heart , the Lord will not hear me . * God first stops his ear above , and then the sinners mouth below , that regards iniquity , that likes , loves , approves , or gives it rest and quiet in the soul. Indeed God neither regards him , nor doth such a soul regard God. He must love God , that is lively in his service . Iob 27.10 . Will he delight himself in the Almighty ? will he always call upon God ? will he always ? he may now and then send a thought that way in his special need , but not always : there 's difference between converse and communion . One may have converse or traffick with a stranger upon occasion , but communion is with a friend , there 's visits of pure kindness : an hypocrite may have some converse , or trading with God for necessaries , but sweet communion , constant calling on God , and serious duties he can never enjoy and follow , that loves any sin before the chiefest Good. The Remedies against a beloved sin are briefly these two . 1. Consideration : sit down and think what real good , this sin hath ever done thee . Think what hurt it hath done thee and others : and what fruit but shame and death it brings to any . Thy dearest sin is but sin , which is the worst thing in the world , and its masks and disguises being laid aside , more ugly than the devil , more horrid than hell it self . And think , the more thou lovest it , the more God hates it , and his rage and jealousie is increased with the increase of thy desires . Think how many prayers it hath lost thee , how many mercies it hath poison'd to thee , how many smiles it hath clouded , besides what unutterable sufferings it hath inflicted upon Christ , and is preparing for thee in hell . Consider , that thou maist have as much joy , happiness and true comfort without it , and all converted sinners confess , that Jesus Christ hath been better to them than all their sins ; and if you may have as good injoyments , or better , to have Christ with them , and Heaven after them , will not make them worse . 2. Supplication * : Kneel down and pray with faith , in the uprightness of your hearts , for strength from above . All the strength of Heaven is engag'd by prayer . He that heartily sets himself against his sin by prayer , cannot but dislike it , and when it is truly disliked , its heart is broken . Augustine complains , that when he in his unconverted estate begged a divorce from his sin , his heart was afraid , lest God should hear his prayers . Beware lest your hearts secretly cry Spare , when your tongues openly cry , Lord , kill and crucifie my corruption : but do thou bonâ fide pull on earth , and the Lord will bono Spiritu , pull from Heaven , and rent thy sin and soul asunder . Otherwise , as the Poets tell us of Hippomanes , that running with Atalanta for victory , he conquered by throwing golden apples down ; which Atalanta stooping to take up , lost the prize ; so Satan seeing the soul running heaven-ward in God's service , will throw down the gilded temptations of a beloved sin , stop it in its carreer , and hazard the prize of eternal glory . SECT . IX . A Ninth cause of Distractions in the Worship of God , is , Satan * . And this he doth sometimes more remotely , by throwing in some cross business before Duties , whereby the soul is unhinged : some body , or Letter with business , just before prayer ; or some passionate distempering passages in the family , whereby to lay matter ready for our discomposure , and wandrings in the following duties . Sometimes he approaches nearer , and by presenting and occasioning objects to our senses in God's Worship , draws off the heart : He can stay One long from the Congregation , that Another may be distracted in observing him coming in , and so wounds two , and sometimes twenty at a blow : Satan is not idle , when this and that child are restless and unquiet in the family ; whereby perhaps all in the family lose the passages that would most profit them . He can create a further distraction by every pillar and part of the structure , and every person in the congregation ; and can be content you read sentences on the walls , to hinder and divert your s●uls from the sentences in the pulpit . Yea , he often approaches nearer , and works immediately upon the Fancy , upon which he can imprint a thousand notions , most strange and incoherent many times , to steal the heart from God , for we are not ignorant ( the more is our sorrow ) of his devices . Hence we have him , Iob 1.6 . When the sons of God came to present themselves before the Lord , coming also among them . And being questioned , tells his business is to go to and fro in the earth , and to walk up and down in it ; as if he walked only out of curiosity , or for some charitable end . But as our Lord Iesus went up and down , doing good ; this was his work from morning to night : so the Devil walks up and down , doing evil . He is in every pue , at every elbow , throwing in his fire-balls , and enticing poor souls to commit folly with him ; and when God is treating with the soul about Heaven and Hell then comes He * and thrusts the World between , or some vanity therein , to break the treaty , and spoil that sacred conference ; so that of all roads , no road is so full of thieves as the road to Heaven . And though to give the Devil but his due , we can make shift to be bad enough in an Ordinance without him , yet he waits there no doubt to make us worse : what else should bring thoughts then into our head , that have never come there , in a month or year before ? who else should suggest such horrid atheistical thoughts , when we are pinch'd with convictions , and move us to question all , when any thing pursues us ? Ephes. 6.12 . We wrestle against spiritual wickedness in heavenly things or * employments . The devil is wickedness in the abstract , when we are about heavenly work . Never did the crafty Cheat watch and spie , how to defraud and slur the innocent Merchant , while he is receiving his cash , as Satan lies at catch in the Worship of God , to purloin from us the true treasure , that should make the soul rich . Especially * that Prayer , or Chapter , or Sermon , that should do thee most good , or most destroy his Kingdom , will he be most busie in . When the High Priest was interceding for the poor Church , then Satan stood at his right hand to resist him : hence our solemnest Duties , often have the saddest Distractions , and such as have no coherence nor reason for them ; but arrows , fiery darts , shot out of the Devils own quiver . What a sort of them have I in the very writing hereof , and what long parenthesis between every sentence , and you perhaps will not want , while you are reading , yea , it may be , ( as the body , when the humours are stirred by Physick , is worse , so ) he will be busiest to divert and trouble your hearts , while the cure is working . But when your heart is prepared before , and watchful in your Duty , though yours be the sorrow , that you have the womb that bare them ; yet his will be the guilt , because he is the father that begets them . The Remedy against Satan's distracting us in God's Worship , is , that of Christ's own prescribing , Matth. 26.41 . Watch and Pray , lest ye enter into temptation . Stand upon your guard , give no heed to his suggestions . As you run to the water with the bucket , to quench a spark of fire in the thatch ; so drop a tear of contrition upon this spark of temptation . * Treat not with these thoughts , but dismiss them unregarded , and by some short ejaculation call in thy friend , to countermine thine enemy . And still watch and pray . And pray and watch , and always remember , that we have as much need of the strength of Christ for assistance , as the merit of Christ for acceptance in every duty . And be sure to cast out his injections with disdain and hatred . Nam superbus est spiritus , * & non patitur contemptum . He is a very proud piece , and cannot endure contempt . The stronger is your resistance , the longer will he stay away ; and the more you hate his motions , the less mind he 'l have to offer them . The devil is like that Sanballat , Nehem. 6.2 . &c. that sent to Nehemia , who was busie in the work of the Lord ; And I ( saith Nehemia ) sent messengers unto them , saying , I am doing a great work , so that I cannot come down ; why should the work cease , whilst I leave it and come down to you ? Yet they sent messengers unto me four times after this sort , and I answered them after the same manner . Come , says Satan , let 's meet and confer , here 's a notion and here 's a business , you must needs discuss this . Nay , say thou , I am doing a great work for Eternity . As that gallant Painter , being demanded a reason of his exact curiosity in his work , answered , Pingo eternitati , I paint to last for eternity . So , I am doing a work for eternity , I am pleading the cause that runs for life or death ; so that I cannot hearken to thee . Why should my great work cease , while I leave it and come down ? Alas , this business will go no farther than it 's lifted at . I am rowing upon a River , if I trifle or nod a little , I go down again * . I have a business on the wheel , that cannot be le●t a minute . If I look away , my iron burns , and I suffer loss . Yet he 'l send messengers over and over again , as Sanballat did ; but still answer them after the same manner . Discourage him , and break his heart with thine obstinate resolution ; Resist the devil , and he will flee from you . SECT . X. THE Tenth Cause of Distractions in our Lords service is , Vain thoughts at other times . For , 1. These displease and disengage the spirit of God ; without whose help these Infirmities will crowd in upon us . If you should lodge your noble friend , whom Love only moves to visit you , in the same room with a nasty beggar , may not he take it for a plain affront , and refuse to come near or help you in your need ? even so the holy Ghost , your Noblest Friend will take it ill , to be pack't into a room with base and beggarly thoughts , and may justly deny that presence and assistance , which we have need of ; and without Gods spirit helping us , we cannot pray as we ought , nor keep out Distractions with all our skill . Rom. 8.26 . The spirit helpeth our infirmities , and these wandrings are some of those infirmities , which the spirit must help us about , yea and will , if he be not disobliged , but it is far from likely , that we should have that sacred Spirit at our beck in Duty , whom we have distasted all the day long . How justly may He say , as it is Jer. 11.15 . What hath my beloved to do in my house ? or , as the Margent , what is to my beloved in my house , seeing she hath wrought lewdness with many ? As if he should say , I know not what to do with thee in my house , or what thou hast to do with me , having roved so extreamly with thy heart from me , and been lewd with many . Remember it is the Holy Ghost , who hates a sinful thought any time of day . That man must walk with God in the Day , that will have God draw nigh to him at Night . 2. These dispose and naturalize the soul to roving . Habit is a second nature * , and it is almost as hard to wash an Ethiopian white , as to break an evil custome . Jer. 13.23 . Can the Ethiopian change his skin , or the Leopard his spots , then may ye also do ( or think ) good , that are accustomed to Evil. If a man be used to ill company , and link't in with them , though he sometimes resolve better , yet when they come , away he must go with them against his purpose . Perhaps you have resolved against these vain wandrings in Gods service , but being us'd to them , they call at door , and take you captive away against your intention . And therefore set up a constant watch against them , for Religion is link't together in the power and practicals of it . So that you must take all , or leave all ; be a Christian allwayes and altogether , or not at all . It is said of that accursed Mahomet that he had used a Dove to come to his Ear , and thence to eat her commons , And so when the falling sickness surprized him , his pigeon presently came to her repast , which he feigned to be the holy Ghost or an Angel , that told him the mysteries of his Religion : my beloved , if these fowls , these evil Angels be used to your ear or heart , they will come even in your most coelestial imployments , and divert and distract you : and hereby they become less strange , and things that are familiar to us , though ugly , are not started at ; nay treble diligence will not dispel them , if you give them ordinary entertainment . If a way be made over your corn or ground , and people used to come that way , it must be an higher hedge than ordinary , that must keep them off . If vain thoughts have made a road over thy heart , and use to come that way without controll , it must be a very high and strong watch and resistance , that will turn them by , in holy Duties . Prov. 35.28 . He that hath no rule over his own spirit , is like a City that is broken down and without Walls . 3. These vain thoughts at other times make us apprehend it more impossible to conquer , and less sinfull to be conquered by them . And when Distractions appear so powerful that there is no resisting them , or so harmless that they are not worth our trouble to resist them , then is a floodgate opened to let them in : when once our courage is conquered , or our Conscience is feared , we are quite undone . And thus you see that one sin ushers in another , and the loosness of our heart at one time , prepares it to be so another . Even as you observe your Children ( 't is the comparison of one that hath the skill of simile●s ) they are more unruly before strangers , or at times when they should be most demure , than at other times : and you are then , more aware and troubled at their shrewd words and gestures , than the whole year besides : Alas , It is not meerly , that they are worse then , but then you take more notice of it , it is then most observeable and apparent , though their carriage be much at one : So it is with your Hearts ; O ( cry you ) I am more pestred with foolish thoughts in Prayer or Sermon , than all the day or week besides● Then my Heart is worst , when it should be best . Alas ! its naught all along , it do's but as it is used to do , only you observe it not at other times , and now observe it a little and find it out , but it s alwayes so . 4. These do infect the memory * , and imprint such species and notions there , as offer and produce themselves , when we are in the service of God And so when a good man out of the good treasure of his heart should bring forth good things . He stumbles upon the vain and unprofitable trash , before laid up in his memory , to the grie● of Gods spirit , and hazard of his own . The memory , you know , will most easily retain an impertinent story , a filthy or foolish imagination a long time , and then when an Idle heart hits upon it , ( though God himself looks on ) that will run away with the heart , and give both matter and strength to a long , woful , and wandring Distraction . How doth the * active Fancy in our sleep sometimes light upon some sorry thoughts we had in the day , and take them by the end , and spin them out into a very sinfull Dream ? and this , Casuists say , we are responsible for though it seem involuntary : because we administred matter for it , and remotely promoted it : so we shall be found guilty before God , even of our unwilling wandring in Gods service , because we laid up for them before . If we brew for them , Satan will be sure to broach them . 5. These idle thoughts , at other times , provoke God to give us up to our own inventions . As that dreadful word , Hos. 4.17 . Ephraim is joyned to Idols , let him alone . Seeing he will be marryed to them , and forsake me , let him take them . If a man be resolved upon Idols or any other sin , God will not hinder him . So when he finds the heart joyned , taken up , and pleased with vain thoughts ; Good motions knock and wait , but are not accepted or heeded ; come and knock again with double earnestness , How long shall vain thoughts lodge within thee ? but are not regarded , sin and the heart are making merry within ; come and try once more , open now or never ; And no answer , nay , now the Soul is joyned to these things , let him alone . Sleep on now , and take thy rest . Trouble him no more in his vain inventions . So I gave them over , Psal. 81.12 . To their own hearts lust , and they walked in their own counsels . If they choose Hell before Heaven , let them take it . My Spirit shall not alwayes strive with man. And now when the Soul is given up to a vagabond frame , then thy weak purposes , and faint watchfulness over it stand for nothing , but are broken like Sampsons cords ; and a deluge of all manner of impertinencies breaks in , and the Heart is prostituted to all temptations . The Remedy against these idle thoughts out of Duties is , 1. A right understanding what a vain thought is . Though it sound somewhat harsh , that all thoughts are either good or bad , the matter of some being in itself indifferent ; yet if we consider the Principle and Tendency of them , we shall hardly light upon one individual thought , but it hath either the stamp of Good or Evil upon it . It is certain , that a wicked mans thoughts are all vain , as they come from him , neither flowing from a sanctified heart , nor being directed to a Divine end . Ah poor sinners , your hearts are little worth , the imaginations of them are materially or formally or finally evil , only evil and that continually . The sweetest words from corrupt lungs do stink in the nostrills of them that stand by , and so your best thoughts coming from corrupt hearts , cannot be right in the sight of God. And then for a gracious man , it should seem every thought comes either from the old man or the New , the regenerate or unregenerate part , especially if we consider that there is hardly a thought but it may be resolved ultimately either into Christ or Self , Let it therefore be concluded , that every thought that is not suggested , or directed by the Spirit of God , and that no way conduceth to the glory of God , the good of your neighbour , nor the good of your own soul or body , is a vain thought , vain or void , it might be spared , it stands for nothing , it s worse than nothing . 2. Be throughly convinced that vain thoughts are Sins * ; They are not free from the Law of God , though they be free from the lash of man. The Rabbins had a strange exposition of that , Psa. 66.18 . If I regard iniquity in my heart , God will not hear me ; they read it thus , If iniquity do but remain within the heart ( be not produced into act ) God will not regard it ; and so the Pharisees of the Decalogue , as if God had only forbidden the outward acts of sin ; but there is nothing more contrary to the nature of God , or of his Law , or of the souls of men than this . I wonder how they could over-look all these direct passages in the Old Testament , Levit. 19.17 . Thou shalt not hate thy Brother in thy heart . — Thou shalt not say in thy heart , and innumerable such . No , no thoughts are words before God , * Ezek. 11.5 . I know the things that come into your mind , every of them . What is sin● but a deviation or transgression of the Law of God ? and this is a woful thing . Sin even in a thought is a woful thing ; Nay , words and actions are as it were sins at second hand ; the very first life , and freshest vigour of all ill , is immediately inspired into the thoughts . Hence it is that Peter adviseth Simon Magus to pray to God , if it were possible , that the thoughts of his heart might be forgiven him ; as though there lay the greatest guilt , and deepest stain before God * . Alas , one vain thought would bring down the highest Angel into the lowest Hell : and that which would damn an Angel , will damn thee , except thou repent . If millions of Angels have fallen by a sinful thought , and yet thou standest under the guilt of many , thank Free Grace , and the Death of Christ for that ; but yet thy sin is still as bad , and thou hadst need to cleanse the filthiness of the spirit , as well as of the flesh . 3. Daily winde up your spiritual watch , and renew your Covenants with God in prayer . Draw all your parts and faculties into Covenant , Iob 31.1 . I made a Covenant with my eyes . Why then should I think upon a Maid ? Behold the blessed purity of this mans heart ! Neither eye nor thought of his should wander after a Maid ; and this he vows . Though good purposes are the shifts of Hypocrites , whose Covenants to God are like ropes of Sand , broken as soon as made ; yet when they are accompanied with repentance for former falls , and hearty indeavour for future performance , no better sign of an upright Christian. Know , that constant watchfulness is a duty ; that as Nature hath provided a cover for the eye , so Grace hath prepared watchfulness for the soul ; and as it would be a fearful sight to see an eye without a lid , it would soon be put out ; so it is a fearful and dangerous thing to keep a soul without its case , without its watch , Prov. 23.17 . Let not thy heart envy ( or imitate ) sinners : but be thou in the fear of the Lord all the day long ; not only at prayer-times , but all the day long . Be sure that every morning you sincerely and solemnly relieve your watch , by new purposes and prayers , and then when vain thoughts offer to come in , you may say , I have sworn , and I will perform it , that I will keep thy righteous Iudgements . And labour , that all your thoughts may hold weight with that excellent Scripture , Phil. 4.8 . Finally , Brethren , whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are of good report , if there be any virtue , and if there be any praise , think on these things . 4. Repent thoroughly and heartily for them . For as Humiliation without Reformation , is a foundation without a building ; so Reformation without Humiliation , is a building without a foundation , which the next wind of temptation will throw down . To wash the heart , ( mark , it must not be swept only ) in the brinish ●ears of Repentance , is the way to dislodge vain thoughts from within you , Jer. 4.18 . If you felt the smart and bitter pangs of true Repentance to night for your vain thoughts , it would affright and mortifie the heart from them to morrow ; you would have no mind to tamper with the vanities that cost you so dear : The burnt child would dread the fire , and the fresh remembrance of the heart-ach you had for these guests last day , would bolt them out from coming in to day . If our sins did cost us in David's sense , broken bones , we should not so easily sin again . If the Scholar , after his truanting , stole to his place unobserv'd and uncorrected , he will easily venture on his freaks again to morrow ; but if he tasted the Rod , the smart he felt , will somewhat warm and keep him from such follies again . Ah Sirs ! our Repentance is easie , and our confessions complements ; we forgive our selves , ere God forgive us ; we can lick our selves whole , without the cost of a tear or sigh , and then we are ready for a sin again : He that finds it easie to repent , will not find it hard to sin . Verbal Repentance will never cure you of real sins . It is your sad thoughts that will prevent your vain ones , * and idle thoughts are best excluded by keeping the heart full of good ones . SECT . XI . THe Eleventh Cause of wandring thoughts in the Ordinances of God , is , a divided heart , James 1.6.8 . For he that wavereth , is like a wave of the Sea , driven with the wind and tossed . The forlorn picture of a roving heart , carryed up and down , as the wind of any temptation pleaseth : The Cause , ver . 8. A double mind : A double minded man is unstable in all his waies . The word signifies * one that hath two souls ; one that speaks with a double heart , Psal. 12.2 . Like that prophane Piece , that bragged he had two souls in one body ; one for God , the other for any thing that came . This man is the unstable man in God's service , off and on with God , unfixed to his business , knows not what he would have , prayes and unprayes , wants faith for the ballast of his soul , and so is carried at the pleasure of every wave ; and then ver . 7. is the misery o● this frame . Let not this man think that he shall obtain any thing of the Lord ; that is ( as some ) though God may answer such requests out of his superabundant mercy , yet such a man can look for nothing . Though a distracted prayer may receive something , yet it cannot expect any thing from God ; when a mans supplication is a provocation , there is little hope : He that puts treason into his petition , has little reason to hope for a good answer . How an heart may be said to be divided in a duty these waies : 1. When all the heart is not ingaged therein ; as when understanding or conscience without the will or affections . This opens a door unto distractions , Eph. 6.6 . Doing the Will of God from the heart , with good will doing service as to the Lord , and not to men . Half an heart can do nothing with God. A man may as well with one eye observe the stars , and with the other measure the Earth at the same time , as at once dispatch affairs with God and man. Hereby both businesses are spoiled : Conscience of God hinders from any discreet and serious contrivance of any thing in his presence ; and tampering with the world , provokes God , and hinders the affairs above . Our Lord Christ is most peremptory in that case : Ye cannot serve two Masters , the one will be over-served , ye cannot serve God and Mammon . 2. The heart may be said to be divided , when it is unfixed and indeterminate ; wavering and unsetled . A duty to God is shooting at an hairs breadth ; if a man be uncertain and unsteady , how shall he hit the mark ? Psal. 57.7 . O God , my heart is fixed , O God , my heart is fixed , I will sing and give praise . Now the work is likely to go on . You cannot ( it seems ) so much as sing a Psalm , or give the Lord praise without this fixedness of heart . As you have seen the Needle in a Compass , waver up and down perpetually , till it point towards the North , then it is fixed and standeth still : so until the soul be composed , and bent directly towards God , it wanders , and trifles everlastingly . 3. The heart is divided by Hypocrisie , Iames 4.8 . Purifie your hearts , ye double minded . As he speaks to open sinners to cleanse their hands , so to close Hypocrites , to purifie their hearts , that is , be sincere : An Hypocrite is a man of two hearts , and both little worth ; one good one is worth a thousand pair of double hearts . Hence holy David , Psal. 86.11 . Unite my heart to fear thy Name , else I shall have one heart to move me towards thee , and another heart to fetch me back again . One heart for God , another for Baal , and so shall halt between them . 4. The heart is divided , when you perform not his service with all your might and strength , Ier. 48.10 . Cursed is he that doth the work of the Lord negligently , loosely , that unbends his bow , that unstrings his heart in the Lord's service * . He that is studying with all his might , the least noise or word distracts him , and troubles him● he cannot admi● or abide the least diversion : So he that is intent with all his might in God's service , cannot give room for the least by thought . No , I am before the Lord , and I can do but little , but I 'le do what I can , Psal. 103.1 . Bless the Lord O my soul , and all that is within me , praise his holy Name . And this leads us to the Remedy for this Cause . The Remedy for a divided heart is , get sincerity and seriousness . And indeed the soul that is sincere , is serious . The real Beggar begs in good earnest , he cries , he weeps , he heeds not the playing of the children , the barking of the doggs , not he ; his wants pinch him , his stomach pulls and craves , nothing but meat will please him : There 's musick perhaps within , and company without , but all 's one to him , he is not concerned therewith , he 's hungry in good earnest , and therefore still he cries for bread : So it is with the upright and serious heart , he is really and deeply prest down with sin , and needy of grace and comfort ; he sees the reality of invisible things ; he fears the anger of God , and feels his broken bones , & therefore let the Devil , or the world , distribute what they can , or suggest what they will , he plyes this 〈◊〉 must have pa●don and grace● and the light of the Lord's countenance : It is not the stirring of a feather can unhinge him , for he is in good earnest , Ier. 30 21. For who is this that hath engaged his heart , to draw , nigh to me , saith the Lord. Where sits that man , that gives a heart to God ? the Lord cryes , who ? O let every one that hears or reads this , cry out , Lord , it is I ; and when the heart , the whole heart is engaged in a duty , then work goes on . There 's a vast difference between the pleading of an Orator , and the pleading of a Malefactor : The former hath perhaps a more smooth , elegant and starcht discourse , but he handles it with a light finger ; a friend , a fee would take him off ; but the Malefactor that pleads for his life , he sweats , he cryes , he begs , the Judge interrupts him , but he goes on ; the Jaylor stops his mouth , but he will proceed ; all the Court cannot distract his mind from his business , his heart is wholly in it . And so it is with a sincere and serious Saint : He can truly say , Lord , thou hast more of my heart , than ever any creature in the world had ; my heart is fixed , I am set upon this affair * : The great matters I am about , I neither can live , nor dare die without them , and therefore blame me not to be busie . It is the dear prayer that prevails , the prayer that costs us dear . SECT . XII . THE Twelfth Cause of wandring Thoughts in God's Worship , is , an opinion that there is no great evil in them ; which partly proceeds from that Notion , that thoughts are free , or at least , that no sin is really sin , except it be voluntary , and these are without consent ; partly from our being used to greater sins , which do widen the conscience to digest these lesser ones , without any staying : And partly from the commonness of them , being the snares wherein we are most frequently taken ; and the oftener they walk thorow the heart , the less strange are they there ; the more familiar they are , the more apology we have for them ; and so usually it becomes no sin , that we have a mind unto * . And now , when there is bred in the soul , an opinion that there is no evil , or next to none therein ; the heart is pleased with th●● , and merrily playes with those baits , till by the hidden hook it 's caught in the hidden snare of the Devil . To rectifie this mistake , 1. Somewhat must be granted . The evil in these wandring thoughts , is not so great , as in many other sins : these do not vastare conscientiam , lay the conscience waste , as some others , especially these roving thoughts , as are rather injected , than contrived ; the matter whereof is good , not evil , and which are short and sorrowed for : But who will swallow a Spider , and say , there is not so much poyson in this as in a Toad ; or break his legg , and say , there is not such danger therein , as in breaking the neck ? even so , it is a poor plea to say , these peccadillo's , trivial things are not like oaths , and murders , and oppression , &c. But these are great enough to displease God , to bind guilt upon the soul , to prepare for greater , and bid fair for Hell. 2. Something must be answered , as namely , 1. That though our thoughts are free from the notice of men on Earth , or Satan in Hell , further than they are imprinted in the body or actions ; though they are free from the punishment of humane Laws , yet are they not free from the eye , nor Law , nor wrath of God , as you heard in divers instances before , and particularly in the case of Simon Magus , Act. 8.22 . And 2. That other Notion is corrupt , that nothing is culpable that is involuntary : It 's true , this doth extenuate a fault , but this doth not extinguish it : 't is a less fault in that ca●se● but it is a fault * , for the understanding may be depraved , as well as the will ; and we are really guilty in Adam's sin , though we had no previous consent therein . It is a fault , that we are capable subjects for such sinful injections , though we yield not to them ; for there is something in us that incourages those attempts : the Angels met with none of these . The will lyes dormant when we are asleep , and yet * Casuists say , there wants no sin , even in our dreams ; for the fancy and the memory may be corrupted , as well as the will ; and therefore it follows , these wandring thoughts may be against God's Will , though they be besides our own . And 3. For our accustomedness to greater sins , and frequency in those , that signifies little herein : for crimes do not excuse faults . The Stars are the same in the firmament all day , though while the Sun shines , they appear not ; when the Sun is retired , they will shew themselves : while your greater staring sins appear , these are nothing ; but if ever a night of terrour come upon you , then each of these will shine in its proper guilt , in the eye of conscience . And then 4. The commonness of them adds to their sinfulness , though it take from your sense thereof . If your neighbour for a time break over your hedge , and tread your corn , the matter is soon put up , 't is but a trespass by chance ; but if he daily use it , and make it his way , you think it 's intolerable : So if a wandring thought stole in once a week , it were a less offence ; but if they will transgress , and make a way over God's ground , spoil his Garden often in every day , this makes the sin the greater , though the sense of it be the less * . 3. Something must be advised for cure . And that is , 1. A true knowledge , and deep sense of the nature of sin , whereby you will see , that no sin can be little ; that there is more evil in the least sin , in a vain thought , than in all the world besides . Hence , saith God , Ier. 6.19 . Behold I will bring evil upon this people even the fruit of their thoughts . All the possible sorrows that can tear the mind and soul ; all the sickness and sores that can be inflicted on every part of the body ; all the mischiefs that can sink thy name and estate , ( put them all together ) amount not to that real evil , that is in the least sin * . For it is an offence to God , displeasing him whom the Angels study to please , and would not offend for ten thousand worlds . Psal. 51.4 . Against thee , thee only have I sinned . The greatest evil in sin , is that 't is against God ; by it you provoke the highest Majesty , displease the sweetest Nature , and offend your chiefest Friend . And if I know a little thing will offend such a person , I am a wretch , for a little thing to offend so great and good a friend . Might not Adam have argued thus , 't is but an Apple , there can be no great hurt in this ; what 's this to breed a jarr between God and me ? and yet we have found that little Figg or Apple , a great sin . Here was all , God was disobeyed , his Will opposed , his Soveraignty and Mercy trodden under foot ; and this is the nature of sin : whereof , if the soul have a deep sense , it will excuse no longer , but frighted at the hideous look thereof , fly even into the fire to escape it , Psal. 119.113 . I hate vain thoughts : but thy Law do I love . I not only avoid them , but I hate them ; I see a sinning evil in them , I see a damning evil in them . I hate vain thoughts ; not only wicked , wanton , revengeful , proud , or blasphemous thoughts , but vain thoughts ; empty thoughts fill me with grief * . Natural conscience may abhor the former , but a soft heart can only oppose the latter . And there is the means he used ; Thy Law do I love ; he that loves a pure Law , cannot but hate a vain thought . 2. You must apprehend the evils , yea , the great evils that are in this sin . For though we grant , there is more of poison in some other crimson sins , and in some distractions more than others , yet there is much evil in the least of these ; which , on purpose to whet and ripen your most serious resolutions against them , ( and see they attain that effect ) I shall now in the seventh place discover : CHAP. VII . The Evil of Distractions . SECT . I. THE Evil of Distractions , is , 1. In their Nature . 2. In their Effects . Take the former in these demonstrations . 1. These distractions in God's Worship , are sins against the first Table . And these proportionably are ever greater than those against the second . Though the offence of them be properly against the second Commandment , yet they have a fling against every precept of the first Table * . For how doth he acknowledge God , that in his very presence offends him ? or how dost thou honour , love and delight in him , as the chiefest Good , when thou startest aside from converse with him , to parley with the world and sin ? There 's the first Commandment broken . Do you worship him according to his will , that thus worship him ? If material Images be cast off , and spiritual fornication committed , ye are still breakers of that Commandment . A graven Image in the mind , a worldly or wicked fancy there , where Christ should be , cannot but provoke him to be very angry . There 's the second Commandment broken . And these manifestly break the third Commandment , being a palpable taking his great Name in vain . To speak of God , and think of the world : to hold discourse with him , and think of your lusts , is an high taking his Name in vain . As if the wife should be speaking busily with her husband , and at the same time looking at the picture of the Paramour , what rage would this beget in her husband's heart ? To make the Name of God a cloak for the things , the nothings of the world , for the worst thing sin , is the saddest sacriledge ; and for which he will not hold you guiltless , if he find you griefless . And then the fourth Commandment is broken by a plain rape , and theft committed of God's holy time ; that which you * destinate , at your kneeling down to his service , is purloyned away by these roving thoughts , especially when they invade the Sabbath . For when you seem to give him much , in effect it comes to nothing ; sift out the bran of your wandring thoughts , and the flower of cordial service will be next to nothing . And so your time is lost , your duty lost , and danger of your souls loss after all . And thus you see the first Table broken at a blow : It is a sad blow that breaks four Commands at once . SECT . II. THE second Evil in their Nature , is , * That they are heart-sins , Psal. 5.9 . There is no faithfulness in their mouths , their inward part is very wickedness . As wounds in the inwards are most dangerous , because hard to come at and cure . Hence it is far easier to cure a swearer of swearing , than a roving heart of its distractions . And as these sins are more dangerous , so are they very displeasing . The heart is God's-Acre , the inclosure he keeps for his own walk and delight . He hath said , Prov. 23.26 . My Son , give me thy heart . Now to injure him of his peculiar , to lay the filthy excrements of our sinful distractions under his most blessed nostrils ( to speak with most deep reverence and grief ) to thrust him out of his Mansion-house on Earth , the heart ; this is no small injury , affront , and unkindness . And such a backslider in heart , shall be filled with his own waies , if he fill not the sacred bottles with his tears . And they are * more heavy to the conscience , in that they meet with no shame or trouble without , which is the ordinary lot of other sins , but are begun and perfected in the heart within ; and their guilt is more , because their shame is less . And they do thereupon leave ( as such other sins do ) a deeper sting of remorse , and horrour of conscience , when the conscience is weake . There is much evil in these , Ezek. 6.9 . I am broken with their whorish HEART , which hath departed from me . SECT . III. THE third Evil in the nature of them , is , That they are sins in the special Presence of God. We read , Ezek. 8.16 . of God , shewing the Prophet with infinite wrath , five and twenty men at the door of the Temple of the Lord , between the Porch and the Altar , with their backs towards the Temple of the Lord , and their faces toward the East , and they worshipped the Sun towards the East . This he highly resented , that in his Temple they should have their faces towards the Sun , and turn their backs on him . This is the manners of a roving heart . In God's own presence he turns his back on God , and his face to the things under the Sun , and those he worships . O infinite patience ! that turns not such a soul into a Pillar of Salt , yea , throws it not into a Pit of Brimstone ! Ezek. 5.11 . Therefore as I live , saith the Lord God , surely ( see how he binds it with double strength ) because thou hast defiled my Sanctuary with all thy detestable things , and with all thy abominations , therefore I also will diminish thee — A third part shall die with the Pestilence . Which of all thy detestable sins , but thou hast had a fling at in the Sanctuary and Presence of God ? now a proud , now a wanton , then a worldly thought . Ah , sayes God , I cannot bear it . He that provokes me to my face , shall feel it * . Few think these sins have brought the Plague , no more than the Corinthians did their unworthy partaking at the Lord's Table . In his special presence he looks at thee , as I may say , with both eyes , Psal. 90.8 . He sets all our iniquities before him , but he places these secret sins in the light of his countenance . O this is an evil thing , and a bitter , that thou shouldest provoke the Lord to his face , and that his fear doth not awe thee , Ier. 31.11 . Yea , in my house have I found their wickedness , saith the Lord ; this dyes it with a double dye . I am God Almighty , walk before me , and be thou perfect , Gen. 17.1 To believe you are sitting , standing , kneeling before God should make us perfect * . How demurely doth the Child stand before his Father , the Scholar before his Master ? and shall the Child of God only forget himself ? the poorest Scholar , before the best of Masters ? Famous was that execution , Levit. 10.12 . Two of Aaron's Sons came with their Censers , and offered strange fire BEFORE the Lord , which he commanded them not , and there went out fire from the Lord , and devoured them , and they died BEFORE the Lord. Behold the dreadful hand of God! before him was their sin , before him they were punished . Lord ! how terrible art thou in thy holy place ! If no place will deter them from sin , no place shall be a sanctuary to them from Judgement . What are distracted thoughts but strange fire ? and a * strange punishment may the workers of iniquity have , if timely Repentance prevent not . SECT . IV. THE fourth Evil in their Nature , is , That they are sins about the most serious business * . The most grand affairs under the Sun , are transacted in an Ordinance . I have read of a Noble Man of this Nation , that when his Cause of Life and Death was trying , though he had a pardon in his pocket at the same time , he was irrevocably sentenced , being that while asleep ; he was sleeping , while the Judge was sentencing , was not this a gross neglect , and did not he ( trow ye ) bite his nails , and beat his head , that could not watch , when his head was in question ? Sinner , thy head , and life , and soul , and all are in question : thy eternal happiness is handling , or thy dreadful sentence passing , and is this a time to trifle and straggle away from God ? If you should come to the elbow of a Counsellor pleading at the Bar , much more of one impeach't for Treason , and tell them , such a companion hath sent for them to the Tavern , or that such a Cock is like to win the Game , the Cattel broken into such a field , such a game at Chess likely to be lost ; with what disdain and indignation would they turn back such a message , and cry , Is this time to trouble me with these things ? when the very hearing of such an errand may lose my cause , or hazard my life * . Are Cocks , or Corn , or Companions , parallel to immortal souls ? what are these to the things between God and me ? If the dead must not be buried , when Christ calls ; nor a man stay to take leave of his friends , how greatly doth he trespass that runs riot after toys and sins , when the great God calls and calls again ? We have a clear instance , Luk. 10.41 , 42. the Preacher was at Martha's house , and serious in his Sermon : Martha ( good woman ) was highly cumbred , and distracted with much serving : Mary sate at her Saviour's feet , and heard his word . Saith Martha , I think it much that my Sister must have all the Dainties , and I all the Distractions : Master , rectifie this inequality . Ah , saith our Lord , Martha , Martha , thou art cumbred ( or as the word signifies distracted ) about many things . But one thing is needful . Mary is imbarked in a most necessary affair , and worldly cumber is improper for an heavenly business . She that 's working for her soul , hath work enough at that time . Salvation , Eternal salvation ! Eternal salvation of soul and body ; these are not things to dally about . SECT . V. THE fifth Evil of these rovings of heart , is , That they are sins of Hypocrisie * . And there can be no little evil in the sin of Hypocrisie . What is Hypocrisie ? Matth. 15.7 , 8. But the Honour of the lips , and the Distance of the heart , vox & preterea nihil , as it is said of the Nightingale , a sound of words , and no soundness in the heart , that 's Hypocrisie ; of all sins most odious unto God and man. And though the purpose of the heart be wanting to make it formal , and full Hypocrisie , yet a custom in these will beget that at length , and he that useth to lye in jest , will come at length to lye in earnest , Hos. 11.12 . Ephraim compasseth me about with lyes . Oh how often may the Lord say over us , these people compass me about with lyes . What a Generation of Vipers are here ! like the Viper that 's speckled without , and poisonous within ! Moses took a vail , when he spake to Israel , and put it off , when he spake to God. But the Hypocrite doth quite contrary , he shews his best to men , his worst to God , but the Lord sees both the vail , and the face ; and it 's hard to say , whether he hates more the vail of dissimulation , or their face of wickedness . This , 't is a disappointing of God , in a sense a deceiving of him , Mal. 1.4 . Cursed be the deceiver , that hath in his flock a Male , and voweth and sacrificeth to God a corrupt thing . Yea , sayes God , you have in your flock a Male , you can be serious when you will , but a corrupt thing ( it seems ) will serve my turn ; you disappoint me , you deceive me , you appoint a meeting between an heart and me , and here I come , and the heart is gone ; you knock at my door with great earnestness , and when I come , the heart is gone : you are deceivers , and deserve my curse . If this be not repented and reformed , such deceitful Hypocrites must carry away no blessing of mine , but a curse . A prayer , though but of forty words sincerely made and felt every syllable shall prevail more with God , than a long Oration with half an heart : and the meanest Sermon heard with a prepared , humble , and attentive heart , shall receive a greater blessing , than a better sermon with a worser heart : for God is a spirit , and shews do work nothing with him : he that seems to serve him , and doth not , exasperates him the more . An eye to Heaven , and an heart for Hell , an humble knee , and a haughty spirit , a serious posture , and a frivolous soul , are abominable to the Lord * . SECT . VI. IN the next place , the Evil of Distractions is seen in the Effects , whereof these are some . First , They do alienate the heart from holy duties * . When we miss of God , we have small mind to his service again . It is the comparison of a learned Divine , when there is no marow in the bone , we quickly throw the bone away ; even so when the sweet injoyment of God is not found in an Ordinance , which is lost by the roving heart , we shall ere long cast away that Ordinance , except shame or custom restrain us . Now when the soul cares not for prayer , or other Ordinances , it is a sad effect : the Lord may say to thee , with more right and reason , than Dalilah did , Iudg. 16.15 . How canst thou say , I love thee , when thine heart is not with me ? What love is that without an heart ? where the affection is , there the cogitation will be also . I may truly invert this , and say , where the heart is not before , there love will not come after . Let all the soul be seriously bestowed in any duty of prayer , singing , reading , or hearing , and you will be loth to leave that duty , and long to be at it again . O the sweetness therein , and love thereunto ! Psal. 119.93 . I shall never forget thy precepts , for with them thou hast quickened me . Oh when shall I come and appear before God! O that every day were a Sabbath , then should I be well , as said that famous * Instance of Practical Piety . Hence , with a gracious heart , one duty prepares , and gets a stomach for another . But you shall find , when the heart is out of tune , and beating about the bush , and not half quarter of it with God ; O then it is the most wearisome imployment in the world ! A man had rather thresh than pray , that hath his heart in the Barn , when he is in prayer . And there is no lively desires , or longings of soul to that business , wherein he felt so little of God. Hence it is so hard to get a worldly family to get together to prayer ; Alas ! the duty is a distraction to them ; when they come , they still leave their hearts behind them ; you can make them no penny-worth of an Ordinance , whose hearts do usually run out of an Ordinance . SECT . VII . THE second Effect of Distractions , is , That they much affront the Majesty of God * . It was an high affront to God , Act. 7.39 . that his people , after they had had experience of him , yet in their hearts turned back into Egypt . This is the wisdom of a roving heart , they say . Come , we like not this blessed presence of , nor work in our hearts : let 's walk into the world again , Ezek. 11.21 . But as for them , whose heart walketh after the heart of their detestable things , I will recompence their way upon their own heads , saith the Lord God. Here one detestable thing offers it self , and there another : for every thing that draws the heart from God , its chief good , is therein detestable : Now when the heart walks after them , that is the right vein of distractions . Where the heart walks after every trifle , that puts up finger , he shall have enough of his waies , saith the Lord. Must I stand for a sta●e , when he is aiming at other matters ? must the great God wait on a simple Worm , till he can be at leisure to speak with him ? shall the worst of evils be courted , while the chief of goods is slighted , and yet even then pretend to service ? As if some miserable Scullion at the Court had made great means to possess the King with his low condition , and when the King is come to speak with him , he lyes sweeping the sink , or scouring the spit , and there lets his Prince wait on him to no purpose ; may not he justly say , when I come next to meet you , you'st know the difference between the Majesty of a King , and the sordidness of a Scullion * . Just so , poor soul , do thou and I , obtain leave to approach our heavenly Lord and King , and when he expects the heart earnestly to sollicit her great affairs , she is roving away , and bestowed in the Kitchin , or worse , while the great and holy God stands waiting to be gracious . What Father but would take it for a great indignity , to see his Son stopping his ears , or whistling , or playing with Flyes , while he is reading his last Will and Testament to him , or giving him order about his greatest affairs ? And is not God greater than a Father ? and can he with his honour , abate such a child his punishment , if he do not humbly cry him mercy , and study to offend no more ? Though divine vengeance be not alwaies so visible , as a Parents Rod , yet it is as real and more heavy . A poor man cannot escape , with his affronts of a great God. SECT . VIII . THE third Effect of Distractions , is , That they hinder the benefits of an holy duty . God seldom thinks of those prayers , that we think not of our selves , Isa. 64.7 . And there is none that calleth on thy Name , that stirreth up himself to take hold of thee : The Lord counts such prayers as none at all , when a man doth not stir up himself to his business , & non entis nulla est operatio * . That which in God's account hath no being , can have no working . The benefits of Ordinances are many and great : they are like the medium to sensation , as the air to the eye , or ear ; there is no seeing nor hearing without it : so are Ordinances to the soul : they are the Conduits to convey God's grace to us , and our desires to him : when a dirty distraction gets in , the Conduit is stopt , and the soul starved . And in this sense God's Name ( which should be most sacred and dear to us ) is most palpably taken in vain . When we use a great solemnity to no effect , magno conatu nugas agimus . The wind and tide to serve , and yet the soul to sleep ; the Mariner to be at Dice or Cards , till the opportunity be lost , what a great evil is this● when our voyage is for life and death ? If you could by the expence of one serious hour gain a Lordship , would you not be intense and earnest that hour ? would you not fume at the company , that would divert you , and disdain any ordinary business that would interrupt you ? O stay , and let me alone this hour , for I am busie . Now by the * cordial management of one serious hour in prayer , reading , hearing , or meditation ; you may , yea shall infallibly gain at least one grain of grace , which is worth more than a Kingdom , yea , than a whole World. And is not that an evil thing , and bitter , that then interrupts you , and frustrates your gainful imployment , whereby it comes to pass that you get nothing ? Pearls are dealing , and you get nothing . Orient graces in the hand of God , ready to give , and you none of them , who would entertain , that can be rid of such companions ? SECT . IX . THE fourth Effect of these Distractions , is , That they deprive the soul of its purest comforts . The highest , truest , and purest joys and comforts , meet the soul in the service of God , Cant. 2.3 , 4. I sate under his shadow with great delight . ( There are then delights , and great ones too in the waies of God ) And his fruit was sweet to my tast . ( If thou hast any spiritual tast , his fruit will be sweet to it . ) He brought me to the banquetting house : God's house is his banquetting-house , and every Ordinance is a rare Feast to the soul , that doth spiritually manage it : Now these idle wandrings of the heart ; first , by their Disturbance , then by their Guile , do damp and deprive the soul of the comforts thereof . Just as a black cloud doth hide from you , the bright and warming beams of the Sun. How often have you mist of those joyes of the Holy Ghost , sweeter than the musick of the Spheres , by these vain thoughts ? with what sweet content do you look back on a Duty , where communion hath been held between God and you ? and what a folly is it to lose an hour , and neither reap pleasure not profit by it * ? There is fatness in God's house , and Rivers of pleasures with him , but he shall have leanness in his soul , that gives way to these , and of all those Rivers drinks not a drop , not one drop of true comfort and pleasure . O what an Heaven do negligent sinners lose ! how many gracious smiles , blessed tokens , coelestial raptures , the dainty Diet of Angels , and all through the idleness of the soul ! Psal. 63.5 . My soul is satisfied as with marrow and fatness , ( I am full , brim full of joy and comfort , my heart runs over , and ) my mouth shall praise thee with joyful lips . Now all these gleams of sweet comfort and refreshing , are stollen away by these thievish Distractions . For an upright heart , and an attentive , would seldom want the sweet comforts , that usually accompany sincerity and seriousness . He that can keep his meditations fixt on the right object , his meditation shall be sweet ; and where should the Lord make his Servants joyful , but in the house of prayer ? SECT . X. THE fifth Effect of Distractions in the Worship of God , is , That they grieve away the Holy Ghost . It is true what the blessed Apostle hath said , Rom. 8.26 . The Spirit helpeth our infirmities , and so helps against these , when they are but infirmities , mourn'd for , and striven against , but when they are contracted habits , then they grieve and quench the holy Spirit * . The Greek word in that Scripture , signifies to take and heave up a thing over against you , to heave with you . I but now , if our spirits instead of helping , shrink away , and heave none , this promise will do us no good . If we leave the business wholly to God's Spirit , without our diligent co-operation , he will leave it to our spirits , without his divine co-operation . The Holy Ghost will dwell only with an holy heart , and these Idols in the heart , do heartily trouble that sweet Spirit , Ezek. 14.3 . Son of man , these men have set up their Idols in their heart , and put the stumbling block of their iniquity before their face , should I be inquired of at all by them ? Read on , and you 'l see what consequence this is of . What are worldly and sinful distractions , but Idols in the heart ? what are abused objects of the eye , or ear , but the stumbling-blocks of iniquity before the face ? and how can the holy Spirit dwell in such a soul , or abide such doings ? Luther somewhat sayes , that the Holy Ghost dwells not in Babel , but is Salem ; that is , delights not in the heart , where is nothing but confusion , ( that 's the english of Babel ) but in the heart where there is quiet , peace , and freedom , ( that 's the meaning of Salem . ) In Salem also is his tabernacle , and his dwelling place in Sion , Psal. 76.2 . The unkindness offered is very great : as if you should earnestly importune some noble friend , to accompany and help you in some arduous affair , and he comes to go with you , once and again ; and still , when you should come along , and promote your own business , you steal away about some trivial matters , and leave your noble friend in the lurch : This is the very case , you humbly impor●une the holy Spirit of God , to help you in the service of God ; and he most graciously comes to help you , but one distraction or other charms away your heart , and the Holy Ghost is left alone . And thus the Holy Ghost is so oft sinned against , till at length he is sinned away . And thus you see the evil of Distractions , which is the seventh Point to be handled . CHAP. VIII . The Cure of Distractions . SECT . I. AND if there be such great evil in these Distractions , and evil effects of them , what shall an upright heart do to be rid of them ? I say , an upright heart , that inquires for means to use them , and craves a plaister not to look at , but to apply to his sore . And art thou thus resolved , that readest these lines ? For us to spend our skill , and you your time , without full purpose to practise , is labour in vain : Nay , it will harden your hearts here , and increase your condemnation hereafter . You will deceive your selves , and disappoint us , if you rest in hearing , without doing what you hear . Well then , are you resolved unfeignedly to take the Lord's counsel , for the destruction of your distractions ? Stop a little and resolve — And now let me put that question to you , Ier. 30.21 . Who is this that hath ingaged his heart , to approach unto me , saith the Lord ? Who is this ? who will do it ? who is thus well advised ? that hath ingaged , not only made a proffer , but ingaged , and that his heart , to approach unto God , and where in this Congregation doth that man sit , or stand , that out of a deep sense of the hatefulness and hurtfulness of this sin , doth now ingage his heart and soul to use all means against it , and that in the uprightness of his heart ? The Lord your God sees who yields and cries out , through grace I am resolved . Well , on that condition I proceed to Direction . I. Dispel the Causes fore-mentioned , and use the Remedies prescribed against them ; and here if you be in good earnest , you will look back and review them , and the helps adjoyned , and beg of God , as you read them , In this Lord pardon and help thy Servant ! A man of small skill , may easily stop the symptoms of diseases , as the present pain in the teeth , or the like ; but he is an Artist , that removes the causes of them ; and it is more easie to turn off two or three of these vain thoughts , than to heal the soul of the Thought-evil in the causes thereof . If these remain Atheism , unpreparedness , lukewarmness , worldliness , and the like in the heart , all the rules and receits under Heaven , will never cure you of Distractions . For there will still spring up continual supplies from these corrupt causes ; as the lopping of the boughs will still have new sprouts coming , until the ●oo● be stocked up ; and therefore with faithfulness , and resolution , set upon all those Remedies that have been prescribed . Beg of God to dry up the spring , else your damming up the streams will do no good . When the causes are dispelled , the cure is wrought . And here is a plain discovery of an Hypocrite in heart ; if some light easie receit will help him in any case , he may set to it ; but if he must go about , and take pains ; if the way of cure be any whit intricate , or difficult , then he throws it up , never will go to the bottom of his business : Whereas the upright heart doth but desire to know what to do , what is God's method and way , and then long , or short , hard , or easie , he never disputes , he demurrs not , but falls to work ; he knows every inch he goes , he gets advantage , and IN keeping of God's Commandments , there is great reward . The speediness of his cure he desires , but the soundness of it he insists on , and counts no trouble in the cure , like the evil of his sin . Are you resolv'd in this ? else 't is to no purpose to proceed ? To stumble at the threshold , presages . But if we be clear thus far , I proceed . SECT . II. II. BEwail your former failings in this respect ; this will divers waies conduce to your amendment : 1. Morally , being an Argument that you really dislike the sin , and the condition of God's pardon thereof . The ordinary Lord have mercy , doth herein fall short of pardon , because it is not spoke in tears ; If God did but see a man grieve for his sin * , a little ado , a few words should get forgiveness . The Publican had but a short peccavi , nor David upon his dreadful fall ; but they were words that were felt , they were heart deep , they swum in tears , each word fetcht a drop of blood from the heart . And God was well pleased with them in Christ. When Antipater had written a large Letter to Alexander , against his Mother Olympia , his answer was , dost thou not know , that one tear from my Mother's eye , can wash away all her faults ? so one penitential tear from a believers eye , can perswade much with God in Christ for the pardon of his wandrings . But the most imbroidered phrases , without this Christian grief , work not with God at all . Lachrymarum lingua disertissimè loquitur — If Christ Jesus himself did sue for pardon for an impenitent sinner , he would not be heard . But when your conscience is toucht , and the heart melts , and bleeds for your faults herein ; now , saith God , I see yonder man cannot live with a wandring heart , and therefore he shall live without it . I 'le never see him drown'd in his distractions , that is thus drowned in tears about them ; if he really dislike them , I 'le really dispel them . And then again , till their guilt be pardon'd , our tear are usually desperate ; like a wicked spend-thrift , while hopeless of a discharge from all , treasures up sin unto sin , till that dreadful pay-day come , the day of Judgement . Whereas , when sin , this sin is truly grieved for , the Holy Ghost doth ever bring a pardon in one hand , and a plaister in another ; at the same time , to clear the guilt , and cure the disease * . O , saies the soul , I am defiled , I am wounded in my flight to Heaven , I am disappointed in my affairs , my God is angry . I have sinned just then , when I should have scored out my sins . I have sinned against my remedy , and how shall I be cured ? O was there ever such a rotten backsliding heart ! such a Cain-like vagabond cursed frame ? what place but Hell , is fit for that heart , that cannot rest in Heaven ? Ah Lord ! I wonder that the end of my prayer , is not the beginning of my punishment . Though these be but small like the Sand , yet being many as the Sand , how can I stand under them ? I am ashamed , yea even confounded for these reproaches of my duties . Nay , then saies God , that hearkens behind the curtains all this while , Is Ephraim my dear Son ? is not he a pleasant child ? I will remember him , I will have mercy upon him . When thou art ripe for Hell in thy own eyes , then art thou ripe for grace and glory in the eyes of God. No man shall ever be overborn with a sin he hates . Go my blessed Spirit , that hast melted him , and mend him ; that hast softened him , strengthen him : he that laments his sin , shall never languish under it * . The sacrifice of a broken heart doth please him , though the sacrifice of a broken Christ alone doth satisfie him . 2. Dispositively , grief at heart doth help forward the cure of distractions , and that by softening the heart , and so fitting the same for the impressions of God's will. When the Wax is melted , you may turn and mold it , which way you will : So when the soul is melted by grief for these sins , God Almighty may easily be heard , and his counsel will be taken . And also this godly sorrow ( as was before observed ) doth so afflict and make a mans heart to ake and smart , that he will take some pains to prevent the like anguish again . When they knock at door , you 'l say , O these are they , that cost me dear at such a time : non emam tanti poeniteo . I feel yet the sad impressions of my late affliction for them ; I found a pardon no easie enterprize , nor Repentance so pleasing a potion to brew for it again . I would not for all the world , ( much less for one vain thought or two ) nor for a thousand worlds together , be under that anger of God , nor feel one drop of his scalding indignation , which I have perceived for these offences . O Sirs , where godly sorrow is in the power of it , what carefulness doth it work ? what zeal , what indignation , yea what revenge ? It makes sin lye like a Mountain upon the soul , musters up all the aggravations of sin , and sets them home on the heart . O to sin in an Ordinance ! against such a God! in the midst of my greatest business ! after such conviction ! vows and promises of exactness before him ! To offend both Father , Son , and Holy Ghost at a clap ! heart of stone , dost not melt ? yea to offend the Angels of Heaven , which holy spirits turn away their faces at our vanities in the Assemblies ; yea and offend the Angels upon Earth ( God's Ministers ) while that which cost them most serious pains , is spoken to the air ! to wound my own soul in the act of curing it , and increase guilt , when I am getting it cleared ! to play the Hypocrite before the face of God , the Judge of Heaven and Earth ! O wretched man that I am ! O my sin is exceeding sinful ! lend a tear , O rend an heart ! O thou most high ! A broken heart today , will be a good preservative against a wandring heart to morrow . SECT . III. III. ENgage the holy Spirit of God in thine assistance , Joh. 15.5 . Without me ye can do nothing . Supernatural work cannot be done , without supernatural help : You may and ought to do what a man can do , that is , compose your selves , and guard your senses , but you cannot do that which only a God can do , that is , fly up , and fix your hearts in Heaven , Rom. 8.26 . We cannot pray for any thing [ for matter ] as we ought , [ for the manner ] but the Spirit it self maketh intercession for us . The Greek word signifies , the Spirit over and above steps in and helps ; or , as others , makes vehement intercession for us . We climb up the Ladder as well as we can towards Heaven , but alas it wavers , no stability till the Holy Ghost hold it at the top , and draw , and lift us up , and then we get a sight of Heaven . And you have resolved , belike , and been secure of a good frame , but Prov. 28.26 . He that trusteth to his own strength , is a fool ; you have found no fixedness or liveliness in your spirits without the assistance of God : He that prayes aright , must pray in the Holy Ghost , Jude v. 20 . This also quickens and hears the soul , whereby there is no room , or leisure for distracted thoughts . Hereby the soul is carried streight up to God , and staies at nothing on this side Heaven ; yea , by the Spirit 's blessed assistance , Every thought is brought into captivity to the obedience of Christ. O blessed frame ! when every thought is captivated to obey Christ , there is none can deal with our spirits , but the Spirit of God. When the Word comes in the hand of the Spirit , there is no avoiding it . Then the reading one Chapter can convert , as that Ioh. 1. did the learned Iunius : yea , of one verse , as that 1 Tim. 1.15 . did Mr. Bilney ; yea , one sentence can comfort the heart , as that , Isa. 57.15 . did the afflicted conscience of one , that nothing else could satisfie ; thereby the soul is carried up , as Mr. Tilleman the Martyr was in his devotions , so that he saw or heard no body , till after long search , and great noise , his persecutors took him up from his knees . The heart is so carried upward to God , that all the world looks as inconsiderable , as a mote or atome at that time , and not worth the thinking on : And is entertained with that sweet content , that it cannot wish to be any where else ; and therefore a by-thought is as un●welcom , as base company to him that is busie with Nobles . Beg therefore of God , with earnest importunity , at the entrance of every Ordinance , for his holy Spirit ; and he hath said , Luk. 11.13 . He will give his Spirit to them that ask him . Say , Lord , if thy Spirit go not with me , let me go no further . For as the Intercession of Christ is absolutely necessary for your acceptance , so the Intercession of the Holy Ghost , is necessary for your assistance . The Spirit it self also making intercession for us with sighs , that cannot be uttered . Promise your heavenly Father , that you will never willingly disoblige or grieve away his Spirit again . Art thou dead ? cry , Quicken me , and I will call upon thy Name . Is thy heart roving ? cry , Unite my heart to fear thy Name . Humbly plead his promise , that he will put his Spirit and fear into your hearts , that you shall never ( and if never , then not in his solemn Ordinance ) depart from him ; and observe the gracious gales of the Spirit , and when they clash not with the Rules of his holy Word , lay hold on them , and fall to duty . It 's best rowing below , when the wind blows fair above . When thy heart is warm and in ure , then do the business throughly . And beware of grieving him between times ; let there be a coherence between prayer and practice : let your whole life be of a piece , lest he withdraw when you have most need of him . And remember that to grief the Spirit oft , is the way to quench the Spirit , and to quench the Spirit oft , is the way to do despite to the Spirit . That is a rare expression , Gal. 5.25 . If ye live in the Spirit , let us also walk in the Spirit : how far is this phrase from vulgar apprehension or feeling ! To live and walk by the conduct and quickening of the Holy Ghost , this is the life of a Saint . And then he that walks in the Spirit , prays also in the Spirit , and watches thereunto , Ephes. 6.18 . Whereby those airy darts of the Devil , that would conquer the strength of a man , are crush'd and chas'd away by the strength of a God. SECT . IV. IV. BElieve the Presence of God. The eye of the Master , makes the Scholar busie . If his eye be off the Scholar , the Scholar's eye is off his book , Psal. 16.8 . I have set the Lord alwaies before me , because he is at my right hand , I shall not be moved : Else your hearts will be moved , and removed too upon every motion . And therefore Faith , which doth realize invisible things , and presentiate an invisible God , is of great use in every holy duty , Heb. 11.6 . He that cometh to God , must believe that God is . He must as fully believe that God is present , as if he were visible * , that thou art incompassed and involved in the presence of God. If thou go forward , he is there ; if backward , thou mayest perceive him ; on the left hand , there he doth work , though thou canst not behold him ; he hides himself on the right hand , that thou canst not see him : Yet he knoweth the way that thou takest , Job 23 9 , 10. This his common presence : but then in an Ordinance , there he is in the midst of his people ; there he looks over Heaven and Earth as nothing , and to this man looks he , that 's poor , and contrite , and trembles at his Word : and therefore , when you pray , you must not only speak , as speaking of God , but to God. It 's sleighting a Prince , when we deliver a Petition , and look another way ; we bid our children look at us , when they speak to us , and so should we at God , who is not far from every one of us in his Ordinances . There he is with his Host about him ; and though 't is above us to * determine whether his Angels are imployed to conduct his Word to us , or our Prayers to him ; yet it s certain , that they attend the great Iehovah , and never more willing , than in an Ordinance ; being transported with joy at a sinners conversion , and most pleasantly feasting on our poenitential tears . * It 's true , God is alwaies , and every where with thee , with those more common Attributes of Immensity , Power , and Providence ; but in his Worship , there he is also present by his grace , mercy , holiness , and efficacy . His common presence may be compared to the Sun in a cloudy day ; it is in the Sky , we have great benefit by it , we should die without it : but his special Ordinance Presence , is like the Sun breaking out of a cloud in a Summers morning , that discovers atomes , warms our bodies , and refresheth our spirits . Even so the common presence of God upholds the world , in him we live , move , and have our Being , and the belief that God is every where , should perswade us to sin no where * . But now the special presence of God in his Worship , that like the Sun breaking out , inlightens the mind , warms the heart , and melts the most rocky soul. Hereby God doth , as it were , shine directly upon us ; so that to trifle or sin before him , is a crime intolerable . The name of every place , where God is rightly worshipped , is , Iehovah Shammah , the Lord is there . Thy closet , the Lord is there between thy chair and thee , and canst thou shift from him ? thy bed-chamber , the Lord is there between thy bed-side and thee , and canst thou turn from him ? by the fire-side with thy family , the name of that place is Iehovah Shammah , and wil● thou sleep ? In the Assembly , the Lord is there , and what are all the Gallants there , in comparison of him ? O therefore hear and look at God , and pray and look at God , meditate and look at God , sing Psalms , and still look at God. It was Hagar's saying . Gen. 16.13 . Have I also here looked after him , that seeth me ? And she called the Name of the Lord that spake to her Thou God seest me . O call the Name of the Lord that speaks to thee , and the Lord to whom thou speakest , Thou God seest me * . Keep thy eye upon him , as he keeps his eye upon thee ; find a fairer object , and gaze and spare not ; but while there is none in Heaven or Earth desirable like him , let nothing in Heaven or Earth distract thee from him . The lively sense of this● will charm the heart exceedingly , and we steal from duty , because we see no One there . It 's said , Prov. 20.8 . A King that sitteth in the Throne of Iudgement , scattereth away all evil with his eyes ; that is , his very countenance should read such a Lecture of Justice , Temperance , Chastity , and Piety , that every spectator should fear to do otherwise . O then how should the presence of God so inchant the soul with that holiness , goodness , and sweetness therein , that not one thought could be spared from so lovely an object ! The full and clear vision , and fruition of this presence of God , doth so eternally ravish and content the soul in Heaven , that they would not look off the face of God for a thousand worlds ; no , though all the Kings of the Earth in their greatest triumph , should pass by Heaven gates , and the Earth's utmost glory with them : A glorified soul is so full of the presence of God , that it would not spare one minut's look to see it all . It is said of one Theodorus , a Martyr , that in all his tortures he smiled , and being askt his reason , answered , that he saw a glorious youth wiping the sweat off his face , whereby he was infinitely refreshed . If thou couldest but see by the eye of Faith , the blessed face of God smiling on thee , and with the handkerchief of his love wiping thy sweat and tears away , thy heart would be glad , and thy glory rejoyce , and thou wouldst say , Lord , it 's good , yea , it 's best for me to be here . Go not willingly from him , without a sight of him : Moses had few distractions when he saw God face to face . The actual faith of a Saint ingages the actual presence of God. Drexelius tells us of a vision of an holy man , and behold in the Temple , an Angel at every man's elbow , that was at prayer : He that prayed with malice in his heart , his Angel wrote his petitions in Gall ; he that prayed coldly , his prayers were written in the water ; he that prayed with distractions , his suits were written in sand ; and he that prayed in faith , his Angel wrote his petitions in Letters of Gold * . The moral whereof at least is good : If thou wouldst believe that every word spoken by thee , or to thee , is written , with what care and conscience wouldst thou pray and hear ? And be sure , there is one among you , that takes notes of all , who will give to every man according to his works , whom to see and feel in an Ordinance , will quit you from Distractions . SECT . V. V. LAY a Law upon your senses . Beg of God to sanctifie them ; as they are all Pensioners to Satan by nature and complo●ment , so bring them all into Covenant with God , that ye may be sanctified in soul , and body , and spirit . Give them to him , use them for him . Is is said , Prov. 17.24 . The fools eyes are in the ends of the Earth . Any new face that comes in , any antick garb , any noise about , every head that moves , every leaf that stirs , commands the eyes and heart of a fool , but that while , Prov. 4.25 . Let thy eyes look straight on , and let thine eye-lids look straight before thee . Compose thy eyes in that devout and heavenly posture , that whatever falls out , thou mayest hoc agere , keep to thy business without wavering . For the heart is used to walk after the eye , Job 31.7 . To the undoing of the soul. It is a precept among the Rabbins , that if a Jew be at prayer , though a Serpent come and bite him , yet he must not stir , till he hath done his duty . Satan that old Serpent will be nibling at thy heel with one vain suggestion or other , but go thou through with thy business , and let God alone with him . In Prayer then , fix thy eyes Heaven-ward * , and let nothing divert them , till the prayer be done . This will shew that thou wouldst lift thy heart thither , if thou couldst , and will prevent many an impertinent distraction , that comes in by the eye . If any deride thee for this , doubt thou not of good company , Psal. 123.1 . Unto thee do I lift up my eyes , O thou that dwellest in the Heavens . Let your ears be as good as stopt , to every thing , besides your work . And the lifting up your craving hands , will not be unprofitable to this end ; for you will find them to flagg , when the heart knocks off from its business , whereby you may be advertised to come in again , Lam. 3.41 . Let us lift up our hearts WITH OUR HANDS unto God in the Heavens . And let your prayers be vocal , if it may be , for the voice both helps to fix the thoughts , and raise the affections , the want whereof we discern in meditation . In hearing of God's Word , let the eye be chained to the Preacher with the greatest attention and reverence ; as if you saw an Angel in the Pulpit , or Christ himself . And beware , lest your needless complements to men , be interpreted a neglect to God. 'T is small manners to be complementing the Kings Servants in his Presence chamber , till you have done your homage to the King. Do your work with God , 't is time enough to perform your civilities to men , when that is done . Look then to God , from him is thy expectation , with him is thy business , Luk. 4.20 . The eyes of all them that were in the Synagogue● were FASTENED on him . And therein also , let your ears be only open Heaven-ward . Lord ! to deal with thee I am come , and thou shalt have all , my soul , and body , and all . And here I cannot but digress a little , but it is to cure a more criminal digression , which is that frequent Abuse of Whispering and talking to one another , in the service of God , which except it be upon such instant indispensable business , as cannot be ordered before or after the Ordinance , is a sin in an high degree , and that 1. Because it brings a guilt and distraction upon two at once . If a vain thought there be so evil , as you have heard , how criminal then is this , that involves you both , yea perhaps occasions a distraction to twenty more , that observe you ? And the guilt of all their vain thoughts on that occasion will be charged on your account , according to the equity of that Law , Exod. 21.23 . 2. Because this hath more of Affront in it . Thy heart testifies to God's face , that thou dost despise his presence . Who but an impudent Renegade would , while the King is laying down terms of mercy and honour to him , be talking and laughing with his companions at some uncouth Courtier that comes in ? and who but an implicit Atheist shall be whispering with his neighbour about any thing , while the King of Heaven and Earth is treating with him about Eternity ? You hold it no piece of good manners , while any man is speaking to you , especially if he be your superiour , to neglect him so far , as to turn from him to discourse another ; nay , if the most necessary business call you away , you apologize for your diversion , and crave pardon : And shall you dare while your Maker is in conference with you , to confront him with an open parle with others ? This is an high affront , if you consider it well . 3. This hath more offence in it . An offence to the Preacher , that hath taken much pains to prepare that , which you will not take pains to hear , or else imply , it is not worth the hearing . An offence to the Congregation that sees it , who must needs , if they fear God● be troubled at so publick a fault . An offence to the Angels , that , while they stoop down to look into the mysteries opened in the Church , see you sleight them so notoriously : An offence to your own souls , that perhaps in that moment miss of what would most have done them good . O therefore , Christian Reader ! mourn for thy misbehaviour this way , and amend it for time to come , lest God refuse to treat with thee , that triflest thus in thy treating with him . Remember , it 's work enough for a poor man , to converse with a great God. He needs no other business , to fill his hands . And then in Meditation you must also compose your senses . There shut your eye , and ear , and sequester your self wholly to the contemplation of things invisible . The least sight or sound will here distract : Any thing , yea nothing will throw us off the hinges in this duty ; indeed it is said of Isaac , Gen. 24.63 . That he went forth in the field in the evening-●ide to meditate . And in that kind of meditation , where the rise and subject matter is sensible , there the senses must be active and busie ; but I think , in other cases , the outward senses may stand aside , and let the soul alone without them : we are never more sensible , than when we use no outward sense at all . And lastly , in communicating at the Lord's-table , there fix both your eyes on the sacred elements , until the eye have affected the heart to feel what Christ felt , to die in his death , and looking on him whom you have pierced , you mourn for him with a superlative sorrow : And then look at those sacred signs with an eye of Faith , till virtue come from that brazen Serpent , to cure your sin-stung soul. Look yet again , till thy heart be inflamed with love to him , till he cry in Heaven , Cant. 4.9 . Thou hast ravished my heart , my Sister , my Love , thou hast ravished my heart with one of thy eyes , with one chain about thy neck . He that spends his eye there to observe his neighbours , to criticize upon their gestures , hath little to do , and less to get in that sacred Ordinance . And then lay a Law upon thine ear , and tast , and touch , for most of the senses are gratified and useful in this Ordinance ; that nothing may interrupt thy communion with Jesus Christ at that time . For there the utmost strength of body and soul are scarce enough , to gain , and feel , and do , what is there to be gain'd , and felt , and done . And in general , be not treacherous to your selves . Satan without you can do no great matters within you : your senses you can command , your hearts not so well . Be faithful in what ye can , else if you could order your very hearts , you would not . He that will not do what he can , would much less do , what he cannot . SECT . VI. VI. THE sixth Cure of these Distractions , is , a watchful reflection of the soul upon its self , and ejaculation unto God , It is said , Eccles. 10.2 . A wise mans heart is at his right hand , but a fools heart is at his left . Is not this the meaning of it ? That a wise good man hath his heart ready , can speedily serve him , instantly recoil upon himself ; but a wicked foolish man , his heart is aukward and unskilful , a left-hand-heart , unweildy and unready for any good work . O get then a dextrousness of heart to bolt in● and break the sinful knot of your vain imaginations * . That a distraction may not set so long on the heart , that it hatch , and breed yet more of the kind , and so swallow you up in condemnation . It is said , Gen. 15.11 . When the Fowls light , Abraham drove them away , not when they were sitting or feeding upon the carkasses , but as soon as ever they lighted , we must not give place to these for a moment . Mr. Dod adviseth us to ask our selves often these two questions . 1. What I am ? 2. What I am doing ? We are well , if we can well answer these two questions . If thou canst answer , I am a Child of God , and I am doing God's Will , it will stand thee in more stead than if thou couldst answer all the questions in Aquinas . We read , Nehem. 4.17 . That in the building of God's house , every one , with one of his hands wrought in the work , and with the other hand held a weapon : Work and watch , work and fight was the guise of them . And he that will edifie in God's house yet , must do the same ; hear and watch , and watch and pray , and fight , and struggle , and pray still . This Hill we climb inch by inch : One may tumble into Hell , but the strait gate must be striven at . Let conscience then perform it's part , and speedily glance into the heart with all fidelity . Abraham's Fowls came without sending for , and yet would not go away without driving . You cannot hinder a Thief from coming by the house , but you may from quartering with you , at least with any quiet and approbation . And it is good to cast off these wandring thoughts with an Ejaculation to God * , else the destruction of one , will prove the generation of another . When Satan casts in his injaculations , lift you up your ejaculations . This will ingage divine strength , and work God your friend . Do as they , Act. 19.34 . When they thought Alexander would speak evil of Diana , they cryed , Great is Diana of the Ephesians . So when these are injected then breath forth into some heavenly ejaculations , so will you cross the tempter , and in stead of losing , gain * . Send up thy prayer in a Parenthesis , like that , Psal. 119.37 . Turn away mine eyes from beholding vanity , and quicken me in thy way — Forsake me not , O God , me strength — And take not thy Holy Spirit from me — Awake O North-wind , and come thou South , blow upon my Garden . These darting desires sent up with faith , will weaken the habits of corruption , and affright Satan from his suggestions . This resisting the Devil will make him flee from you : As the golden spikes were set on the Temple , to keep the Fowls from thence , so will these , being conscionably used , keep off vain thoughts from lodging upon your sacrifices . Up therefore and stir up thy self , by this means , to save thy sacrifice from being devoured , and thy soul polluted . Alas , we are daily told , and we feel it , that the heart is deceitful above all things ; if a wary eye be not kept over it , you will find it sometimes in the bed of lust , sometimes on the pinacle of honour , and often diging in the world , and yet salve up all with an I thank God , I am not as other hearts are . If ever you be rid of less guests , you must do , as good Barnabas advised them , with full purpose of heart to cleave unto the Lord , Act. 11.23 . There must be heart , purpose of heart , full purpose of heart , and then you will cleave unto the Lord. Obj. But I am suddenly slipt from God , before I am aware * , and when I see it , and resolve anew , yet ere five sentences be past , I am gone again . Answ. This shews the sad corruption of our nature , and should therefore humble us : And this argues also the contracted ill disposition of the soul : when a disease hath such recidivations and returns , it speaks that it is too much radicated , yet in this case you must not give out , nor throw down your watch ; you must not compound with sin , because it 's hard to sue out an ejectione firmâ , no peace must be made with Amalek for ever : If the Devil and your unregenerate part be unwearied in their assault against you , you must be unwearied in your resistance , and die se defendendo . And you will find , as use and custom hath strengthened these temptations , so an use of reflection and strenuous opposition , will at length weaken , and at last extinguish them . SECT . VII . VII . THE last and great cure of distractions , is , strength of grace . As no props without will keep the ship steady , except there be store of ballast within ; so no extrinsick helps will stablish your hearts against these wandrings without grace , yea strong grace within , Heb. 13.19 . It is a good thing that the heart be established with grace . For , 1. The more sanctifying grace you have , the more mortified will your heart be unto the world , and the flesh , the great disturbers of divine service . The fairest Landskip shewed to a dead man , moves him not at all . A heart dead to the world , is not removed from God with every trifle of the world , 2 Cor. 4.18 . While we look not at all things that are seen , but at things that are not seen . Things visible are not worth looking at , especially when things invisible are in place . What 's a temporal house , or land , or children to me , that see , and am contracting for an eternal and glorious house and state ? Alas ! what tast it there in these rotten things ? 2. The more grace , the clearer will be your eye of faith , to behold the Majesty of God * with whom you have to do , and the reality of the things about which you treat ; for faith is the evidence of things not seen , and makes the soul as real as the body , and Heaven as real as the world , and the day of Judgement as real as the present day : And how undistractedly would a man pray , that saw the world on a flame , or himself dropping into another world ? 3. The more grace , the tenderer will be your conscience ; and so sooner smart , and more oppose these enormities ; the tender eye cannot bear , what the brawny hand can . A distraction in a duty more troubles a tender conscience , than the total omission of it doth another . A little sin , is● no little sin , where there is a great deal of grace . O keep your conscience tender , with all the ca●e and skill you can . A little wedge makes way for a greater , and a little thief can let a greater in . Blessed is the man that feareth alway , and he that hath a soft heart , is alwaies hard to sin . 4. The more grace , the more affections to things above , Col. 3.2 . Set your affections on things above , and where there is much affection , there is little distraction . A heavenly mind is all in all , Isa. 26.8 , 9. When the desire of the soul is to the remembrance of God● when with thy soul thou hast desired him in the night , then with thy spirit within thee , thou wilt seek him early * . He that hath his usual conversation in Heaven , will not easily have his heart from thence in prayer . It 's a clear case , where the treasure is , there will the heart be also . A mind above , will no so easily have thoughts below . Where is that man that can say , Psal. 119.20 . My soul breaketh for the longing it hath to thy Iudgements at all times . He whose heart breaks for the presence of God , will break his heart , when he slips from him : And he that cryes , O when shall I come and appear before God ? will not privately wish , when shall I have done , and take leave of him ? 5. The more grace , the more disposed frame will the heart be in , for the service of God : And it is indisposition to an Ordinance , that lets in distractions there ; as an instrument out of tune , hath divers jarring strings , and still one or other slips , and spoils the melody : a distraction is a string slipt , that spoils the musick , a tuned and disposed heart would prevent it much . The flock of sheep that 's indisposed and unwilling to drive , start out of the way into every Lanes end ; one this way , and another that ; and just so is it with an unwilling heart , one thought starts this way , another that , and it 's a piece of skill to drive them through . O but a willing heart , an heart prepared and ready to every good work , it flies up quite an end , and delights its self in the Lord , The Law of God is in his heart , none of his steps then shall slide , Psal. 37.31 . 6. The more grace , the more spiritual and invisible sins are observed and resisted . Small grace discerns and mortifies the filthiness of the flesh ; but strong grace sees and hates the filthiness of the spirit , and so perfects holiness in the fear of God. Gross sins are left at first , but more resined sins , spiritual wickedness in heavenly imployments , these are work for riper graces afterwards . Hence the strong Christian usually with ease , can avoid oppression , cruelty , uncleanness , drunkenness , and the like ; but the weak Christian hardly conquers spiritual pride , passion , unbelief , distractions , and such like ; a little mote more troubles the eye , than much dirt molests the hand ; so an holy tender heart is more troubled with these undiscerned sins , than another man with greater crimes . 7. The more grace , the stronger resolutions you will put on against them , and resolution breaks the heart of them . The poor Country-man going to his Market ; at every door in town almost , there is a snare laid for him ; here one calls him in , and there another : but he resolved in the morning , not to spend a penny , and thereby he breaks through and avoids them all : Alas ! his who●e weeks earning had gone at a clap , and he should have had nothing , but repentance to feed on , the week following : Even so , when thou comest into an holy Ordinance , the souls Market , where the soul hath much business ; here one thought stands and beckens , and there lyes another , and at the door of every verse and sentence , a suggestion stands ; but if thou hast firmly resolved at the beginning of the duty , by God's grace , I 'le not stir from my God , from my work one jot , thou wilt not heed nor exchange a word with these vain follies : For alas ! if thou shouldst , the whole gain of thy duty would be eaten up , and the end of thy duty , would be the begining of thy grief . 8. The more grace , the more , business ye will find you have to do with God in his Ordinances ; little grace hath little to do , and much grace hath much to do ; he hath alwaies business with God , special earnest business , Psal. 27.4 . One thing have I desired of the Lord — that I may dwell in the house of the Lord — and why ? to behold the beauty of the Lord , and to inquire in his Temple . O I have somewhat to inquire after , I am to do something by this duty , and therefore cannot trifle . He that comes to visit his friend in a complement , he talks , he walks , he trifles , and goes home again , but he that comes upon business , he is full of it : He is like Abraham's honest and faithful Servant , Gen. 24.33 . And there was meat set before him to eat , but he said , I will not eat , till I have told mine errand . I have great business with the Lord , about the Church , and about my soul , and I will not eat , nor talk , nor think , nor dally about any thing , till I have told mine errand , or heard my Maker's errand unto me : And for this end , it 's a rare thing to carry somewhat alwaies on the spirit to spread before God , an heart pregnant with some needful request , or matter whereof to treat with God , Psal. 45.1 . My heart is inditing a good matter , and then , my tongue shall be like the pen of a ready Writer ; O then I shall go merrily on in his service , when I have matter prepared in my heart . And indeed , as the Mariner sees further new stars , the further he sails , he loseth the sight of the old ones , and discovers new ; so the growing Christian , the further he sails in Religion , he discovers new wants ; new Scriptures affect him , new tryals afflict him , new business he finds with God , and forgetting those things that are behind , he watcheth after those things that are before , and so finds every day new business with the Lord his God : and he that 's busi● trifles not ; the more business , the less distractions . And therefore be advised all ye that intend for Heaven , to get more grace . It is as much as your duty to get the second grace , as it was your duty to get the first grace ; and as the want of this would damn you , so a want in that will displease God , and that is as bad . Quest. But how should a poor weak Christian get strong grace , if I can get any grace , it 's well for me , a little grace is much for him , that had none at all . Answ. Though thou are a poor weak Christian , yet that strong and blessed God , whose thou art , gives power to the faint , - and to them that have no might , he increaseth strength , Isa. 40.29 . And though it 's well for thee to have any grace , yet it 's better for thee to have more : few folks are contented with a naked life , but they would live well and comfortably , they would be healthful and plentiful , and will a little only of grace serve thy tur● ? And though a little grace be well for him that had none , yet it is not well for him that hath such means and motives for much grace , as thou hast had . And therefore I renew my counsel , if ever you would attend upon God , or injoy him hereafter without distraction , strive for stronger grace . And to obtain it , 1. You must be upright and humble : Upright , for Iob 17.9 . He that hath clean hands shall be stronger and stronger . The sound child grows , the child painted on the wall thrives not : so the sincere Christian , he , though he feel it not , comes on , and goes from strength to strength , but the hypocrite , he never grew , for he never had a root . And humble you must be . The humble vallies grow : God can never ( he thinks ) lay out too much upon an humble heart . 2. You must manage the means of growth with your whole strength . Attend upon the most edifying Ministry , read the most profitable Books , consort with the most lively growing Christians , and particularly be frequent in the tryal of the state of your soul. Each week , if possible , call your selves to some account , and strive to discern a weekly growth ; but if you cannot , desist not from that work , but try again : Single out some special grace , or duty to thrive in next week ; as for example , the grace of Patience , saving Knowledge , the duty of an Husband , Parent , or Child . And still be trying , you will find one time or other , what will fully pay you for your labour : only observe , he that thrives in the world takes pains and care ; and so in grace , he that will grow , must strive and sweat for it . A little grace is worth a great deal of pains . And thus you have the eighth Point , to wit , the Cure of Distractions , if you will apply it ; but to what end are Rules , unless ye will be ruled by them ? These helps cannot help you , except you now faithfully put them in practice . The plaister cures not in the box , but laid on the sore . And your charge be it , if these do you no good . Review them then , and resolve by divine grace to practise them every one , and the Lord of Heaven give his blessing . CHAP. IX . Encouragements under the burden of Distractions . SECT . I. BUT , lest any honest Christian should by his frequent distractions , be discouraged from his duties , or in his holy duties , I shall in the ninth place , prevent such a temptation , by laying down some Encouragements for those that groan under the burden of distractions . And here I assert two things : 1. That these distractions should not drive you from your duties : You have been thinking , perhaps , it were better my service were undone , than done so confusedly ; and our false hearts are secretly prone to accept any occasion to lay down our work , but believe not the Devils rotten Divinity : he takes on him to be tender , lest God's name be taken in vain , but this is to insinuate you the more ; but in this sense , obedience is better than sacrifice ; thy obedience to his command , is more pleasing to him , than thy torn sacrifice . And then it is a known case , that the omission of a duty will never fit one for a duty better . Luther's saying herein , was , the more I neglect , the more unfit I am . Indeed , some ground will mend my lying still , but that 's better ground , than is in faln man's heart . Ours is the ground that must be stirr'd , and manured , and quickned , and then some fruit will come . As one sin fits the heart for another . so one duty fits the soul for another . However , it 's better to serve thy Master with a trembling hand , than not at all , and the Father takes well a well-intended work , though it be unwillingly marred in the making . 2. These distractions should not wholly discourage you in the performance of your duties . Despise you they must , discourage you they must not . Our good Master would not have us draw heavily in his service . It 's prophesied , Psal. 138.5 . They shall sing in the waies of the Lord. This is a sweet hearing . God's work goes best on , when we sing at it . All the infirmities of a Christian laid together , yet should not discourage him in his duty . Si dixeris , doleo , sufficit . And for your support , I lay down these incouragements . I. Distractions are consistent with grace * . Grace may live with them , but not be lively long with them : They are like the blew and yellow weeds , that grow with the best corn that is . Grace may live with them , though it can never agree with them : and therefore conclude not against thy self , O I have no grace , I am so pestred with these things : surely no child of God hath such an heart . For this is an epidemick distemper ; where-ever the hand of God hath sown good seed , the enemy hath scattered these his tares amongst it . Indeed there is no sin so crimson , that is absolutely inconsistent with grace , abate but that transcendent one , the sin against the Holy Ghost : Let no prophane heart make use hereof to hearten them in their sins : a prophane heart , I say , for a gracious heart is of another temper . Alas ! the worst of sins do sometimes peep into the best mens hearts , yea may creep into them , and lodge in them for a season . How much more may a sudden thought break in , which , like lightning , springs into the heart without any warning ? Do not therefore cry out , when this or any other corruption steals into your hearts , I am a lost man , this cannot consist with grace , but this should not consist with grace . The former conclusion being made , dejects the spirits ; but the latter whe●s the spirit of amendment . It was foolishly done of Dinah , Gen. 34 1. To rove about to see the Daughters of the Land ; it was not done like Iacob's Daughter , but this was no argument for her to conclude , O I am not Iacob's Daughter . So thou hast an heart like Dinah , of a gaddy temper , that runs abroad , and comes defiled home ; this is not done like a sanctified heart , but it were a simple conclusion to draw hence , certainly I am no child of God , I have no true grace at all For alas , the sweetest Rose hath its prickles , the greatest wits have a spice of madness , and the sincerest heart hath some vanity in it * . SECT . II. II. THE second Incouragement is , That your case is not singular . Though the commonness of a Plague make it not the better , or less mortal , yet it shews that I am not alone miserable : So , although this consideration make not the sin less heinous , yet it makes the affliction more tolerable . Poor soul ! thou art not alone in thy complaints . Go to all the Saints in an Assembly , and they will all conclude , there is none hath a more giddy heart than they , and there 's few at the end of an Ordinance would be pleased , that the rest should know the particulars of their stragling . Though charity binds us in particular to hope better of every one than of our selves , yet both God's Word , and * common experience tell us in general , that the imaginations of the thoughts of men are evil continually . And there is none thinks themselves so bad , but there are found others , that would be glad to change hearts with them : some indeed are nearer the cure of this disease , and do watch more narrowly , and so have obtained more freedom than others , but yet all are tainted with this infirmity ; and every man being convicted by his own conscience , will go out of the Congregation one by one , and there will not be a sinless man to cast a stone at thee * . SECT . III. THE third Incouragement is , That Christ's Intercession for thee is without distraction . There was fire alwaies on the Altar , though the sacrifices were intermitted . His intercession is continual , ours is interrupted . What unspeakable comfort may a poor weak Christian take in this ? that Christ Iesus is every moment , I say , every moment presenting to the Father , the unanswerable argument of his passion , for the impetrating and obtaining pardon , and grace , to help him in time of need . See Heb. 6.20 . Heb. 3.25 . Poor sinner ! thou art sometimes so dead , that thou canst not pray to purpose , so guilty thou dost hardly pray , and oft so distracted , thou thinkest thy prayers stand for nothing , yet be not discouraged , thy Mediator is sick of none of these diseases . The holy Psalmist was sometimes , as Psa. 77.4 . so troubled , that he could not speak ; yet then had he one to speak for him . The sight of that precious glorified Son of of God , doth infinitely please and prevail with his Father for us , when we can hardly speak good sense for our selves . I , but how can I tell that he intercedes for me ? Answ. 1. Hast thou a good word to speak for him to men ? then hath he a good word to speak for thee to God. And 2. Dost thou sigh , and groan , and speak for thy self as well as thou canst , his intercession is to help our weakness , not to excuse our laziness . If some ignorant poor man , that cannot say his errand , but is often out in his business , have a cordial friend ( that hath the grace of speaking , and the favour to be heard ) undertake his business , he needs not be discouraged : so , though you have much ado , and be often out in your best resolved duties , yet you have a friend in Court , that hath the Art of it , and the King's ear beside , who ever liveth to make intercession for you , and therefore do your best , and never be discouraged . SECT . IV. THE fourth Incouragement is , That distracted duties may keep you humble , when as your perfect performances might make you proud . It is written of Master Knox , that on his death-bed , after he had received many blows from Satan about his sins , he was at last assaulted by him with this temptation , viz. That sure God owed him a kindness for his upright and industrious labours , until that 1 Cor. 4.7 . was strongly imprinted on him , What hast thou which thou hast not received ? Perhaps the Lord fore-saw , that thy heart was ready to be fly blown with pride , when thou dost well , and therefore he suffers these distractions , like Vultures to gnaw upon thy heart , to keep thee humble * . Far be it from you to draw from hence an occasion to rest more securely in these sins . That Knight was sirnamed Fortunate , because , being on a time in the deck of a ship , a great wave came and took him off into the Sea , and another wave took him and set him on the deck of another ship ; yet no man ( I trow ) would to obtain such a name , be content that a wave should so hazard him : Even so , though God do sometimes make use of our infirmities to do us good , yet let no man venture therefore to sin , that grace may abound , Because the Physician can so temper poison , that it may do thee good , wilt thou therefore venture to drink poison ? It is miraculous wisdom in God to do thee good hereby , and it were miraculous folly in thee therefore to venture upon evil . And with this caution , I proceed and observe , that it is a very hard thing to hear , or pray exactly without some tang of spiritual pride after it : And to prevent this , God permits us to wander , and lose our selves , lest we should be lost ; he sees that it is easier for a man to fall into a lesser evil , when he can turn it to a greater good , than to attain a lesser good , and hazard to fall into a greater evil . O when a man sees so much dreggs in his very best duties , such constant disapppointments , such foolish impertinencies in his heart , yea such wicked contrivances in the very presence of God , O then what a wretched man am I ! surely I am more brutish than any man , I am not worthy to come to thee , nor think I my self worthy that thou shouldst come under my roof , no such sinner on earth as I ; my best is very bad , &c * . Thus the soul is throughly humbled , and brought to sit among the chief of sinners , and spiritual pride rebuked . SECT . V. THE fifth Incouragement is , That our God can gather some sense out of a distracted duty , and do us some good by it * , Rom. 8.27 . He that searcheth the hearts , knoweth what is the mind of the Spirit , 't is true of our spirit as well as of God's . The great searcher of hearts knows what you came pregnant with , what you meant , though you mist it in the delivery . He can tell what was written in the Letter , though it did miscarry , and will answer your godly meaning , and over-look your unwilling failing , Psal. 103.13 . As a Father pitieth his Children , so the Lord — Why , the child comes sometimes full of a suit to the Father , and he is quite out in his tale , has forgotten what he would have ; but the Father knoweth what he wants , and what he would have said , and grants the whole . And so , provided thou be a child , and art heartily sensible of thy wants , and comest panting to the Throne of Grace ; thy heavenly Father will accept thy meaning , and grant thy petition , though thy heart did unwillingly give thee the slip , while thou mournest for it , and resolvest to mend it the next time * . The industrious Scholar comes sometimes full and clear in his lesson , but when he is delivering it , he is out : put him in his way ; he is out again : Now , if his Master know , he had it perfect ere he came , he pities and helps him , and concludes , that fear or care made him miss it , and that his want is only in utterance , strokes him on the head , and bids him labour to do better next time . So the serious Christian , he is deeply sensible of his spiritual wants , and knows and feels well what he must ask , and down he kneels , but yet when he comes to open his case , alas ! he 's drawn away utterly against his mind , and his heart runs at random * . Why now your heavenly Master knows your preparation , your intention , your indeavour , your grief , your resolution , he will not turn off such a Scholar . He is a Father , and will make the best of his child's faults , especially seeing him fallen out with himself for them . SECT● VI. THE sixth Incouragement under the burden of distractions , is , That there is grace and strength in Iesus Christ to help you against these your distractions . Without him we can do nothing to purpose ; but that 's a sweet word , and a true , I can do all things through Christ that strengtheneth me , Phil. 4.13 . There is a stock in Christ's hand for such needy souls as you * . You find your grace insufficient for you , but then his grace is sufficient . Lay the mouth of faith then to the two breasts of his power and pity , and suck thence divine power , to help your humane weakness . How can that little Cistern be empty , that lyes with a Conduit to the Ocean ? How can that Wife be poor , whose Husband is a Prince ? How can that body languish , whose head hath plenty of spirits , and power to convey them ? why , he was anointed with the Oyl of Grace above his fellows , but it was for his fellows . He was rich for the poors sake ; he was strong for the weaks sake . Be thou therefore strong in the grace that is in Christ Iesus , 2 Tim. 2.1 . Your wound is not incurable , at this door others have sped , and so may you . Wrestle not therefore against these temptations , only in your own strength . The Devil is too strong for you alone , and the heart too deceitful . Not I , but the Grace of God with me , said Paul himself . If habitual grace be too weak for them , auxiliary grace is too strong . Mony in my friends purse , especially in my Fathers is as good , as in my own , especially when it is there for me . There never was seen a Lazarus lye dying at this Rich mans door for want . If there be any thing in Heaven to pleasure you that fear him , you shall not go without it . SECT . VII . THE seventh Incouragement is , That in Heaven you will be perfectly rid of your distractions . There his servants serve him without wandrings * . Here you would serve him , there you shall se●ve him . Here we have the world to cumber and draw us off , there will be no other world but Heaven . Here the Devils stand at our right hand to resist us , there he shall never come , nor once peep among the Saints above . Here our flesh is continually suggesting evil motions , or crying , Master , spare thy self , but flesh and blood shall not enter into the Kingdom of Heaven , nor trouble us there . Here the crowding of Gallants distracts us in publick , and the crying of children distracts us in private , but supreme Holiness will be all the Gallantry in Heaven , and no cryes were ever heard above . Here one untuneable voice distracts us in the Psalm ; but there will be a perpetual Union , and the eternal Hallelujah shall be sung nemine contrasonante . Here this or that business calls us away , invades us in the middle , and curtails us at the end , but there is no other business to go to , no company to fetch you out , nothing that can give you such content , no nor any content , out of that blessed imployment . All the outward senses , and all the inward faculties will be so wholly taken up with the vision and fruition of the Ever-blessed Trinity , that there will not be room for one by thought , or glance from that fair object to all eternity . O run apace , and you will be shortly there , dispatch your work with all the speed you can , fly with an holy hast through all worldly business , cast anchor at no worldly comfort , till you discover Land , till your work be done , and your place in Heaven ready for you , And in the Interim , be not discouraged at your rovings , for you are not yet in Heaven * . Perfection is reward as well as duty , and so is our aim here , but our attainment there : And let that happy state be a copy by which you write your present duties . Think sometimes when you are dull and roving , you saw a Casement open into Heaven , and there beheld those coelestial sacrifices , and their divine imployment ; and think withall , shortly shall I be among them , and do I pray here , as I would sing yonder ? doth this impertinent frame sort with yonder most blessed frame ? why art thou cast down , O my soul ! I shall yet praise him , who is the help of my countenance , and my God. And this may be for incouragement to poor souls , that are fainting under the burden of their distractions . And now at last we see the shore , and so shall only lay on some binding sheaves , and drive away ; and that will be by noting some Inferences from the subject , which is the Truth , and last point to be handled . CHAP. X. Inferences from this Doctrine . SECT . I. THE first Inference from this Doctrine and Subject , is , That we have cause to mourn over our best duties , and when we have written fairest , to throw dust thereon * . Alas ! what swarms of Flies corrupt our pot of ointment , and what a savour do these leave thereupon , in the nostrils of God ? we can hardly ever be busie within , but vain thoughts send for us without . As our Lord Iesus could not be about his great work , but they came with this disturbance , Yonder stand thy Mother and Brethre● without , to speak with thee : So it is with us ; the Devil and our hearts together , give us no quiet , when never so busie , but will molest and cry , yonder is such a business to speak with thee , this Iron burns , and that work must be ordered . Alas ! what broken and torn sacrifices do we bring to our God ? what a fair escape have we with our lives and senses out of the presence of God ? As that Emperour killed the Centinel on the place , whom he found asleep ; saying , Dead I found thee , and dead I leave thee . So most justly might the Lord answer our distracted duties , with distracting terrours , and leave us under the judgement of distraction , for our sins in distractions . And what a piece of ignorance and impudence is it , for any man to be proud of his duties ? Alas ! the best duties are of divers colours , like the Beggar 's Coat , and what Beggar will be proud of his patched Coat ? If there were any flowers or spices in thy duties , they were none of thine , from thee came all the stench , from above came all the perfumes ; and what poor reason then hast thou to be proud ? It is sad , that when our sins make us humble , our duties should make us proud , Isa. 64.6 . We are all as an unclean thing , and all our righteousnesses are as filthy raggs , for there is none that — stirreth up himself to take hold of thee . With what shame and trouble would we go among folks , if we had no better cloaths than filthy raggs ? and yet how high we look , that have no better cloaths of our own , upon our souls ? if you wear any better , they are borrowed garments , and what silly wretch is proud of borrowed garments ? And this shews likewise , what need we have of the Righteousness of Iesus Christ , to make our prayers pass into the holy place . It was the smoak of the Incense which came with the prayers of the Saints , and ascended up before God out of the Angels hand , Rev. 8.4 . The prayers of the Saints themselves , are like smoak in God's eyes ( to speak with reverence ) but the smoak of the Incense is a perfume in God's nostrils . Iesus Christ can be heard when we cannot . Our quaintest Oratory is broken and ineffectual . His intercession is constant and Imperatory . Go therefore to the Throne of Grace , leaning on your Beloved . Keep an actual eye to Christ's mediation in your prayers , and though you bring in his precious Name in the fagg end of your supplication , yet remember you have need of him in every sentence ; a broken prayer had need of an intire Mediator . SECT . II. II. IT follows hence , That omissions of holy duties are extremely dangerous . Into these our fall is most frequent , against these our watch is most careless , after these our mourning is most easie : yet of these the number great , and the nature heinous . If according to that , Ier. 48.10 . He be cursed that doth the work of the Lord negligently , what is he that doth not God's work , one way , or other ? If a distraction in prayer may damn● O what may an Omission of prayer do ! If the Scholar be whipt that looks off his book , what will become of him that plaid the truant ! Do the consciences of God's children smite them for vain thoughts in a duty , how should yours wound you , that you have no thoughts of your duty ! O you that omit secret prayer , reading the Scripture , meditation , and such like , will your negligence pass with God ? He sees how seldom you sigh in secret ; what strangers you are to prayers and tears : should one in some cases , refuse marriage for fear of distractions in God's service ? and can you wholly omit his service without danger ! Are watchfulness and seriousness such dispensable things , that they are happy that have them , but one may do well without them ? I tell you , he that chastens his careless children , will punish his graceless servants . He that makes them smart for their distractions , will make you tremble for your omissions . Undone duty will undo your souls . It 's not enough that you have left off the language of swearing , unless you have learnt the language of praying . It 's not enough that you have burnt your books of curious Arts , unless you love to read in the Book of Books , the Scripture . To be mortified to contemplative wickedness is well , but till you be vivified to contemplative holiness , it is not well enough . Do you must , or die you shall . You may come to Hell as certainly by not climbing up , as by running down ; and lose Heaven by Naturality , as well as by Hostility . When you have read the 25 th . chap. of Matthew , you shall tell me , whether wanting Oyl may not as truly ruin you , as drinking poison ; whether an unprofitable servant will not come to a sad reckoning , as well as a prodigal Son. Though you take not anothers , yet you may be consumed for not giving your own ; and in fine , you will find , that sins of omission do deserve damnation . O hearken to this , all ye that live quietly , in the omission of closer or family-prayer , of solemn fasting , or communion in the blessed Supper of the Lord. Hath God abated you of the price that others must give ? hath he granted a new way to Heaven for you ? must others make Religion their business , and you baulk it where you please ? what can your consciences answer to that , Iam. 2.10 . If a a man keep the whole Law ( mark , the whole Law ) and yet offend [ Gr. stumble , stumble and stop ] at one point , he is guilty of all : O beloved ! there is a concatenation of Truths and Duties in Religion , you may easier go away with all your work than some ; a negative holiness will but bring you to a negative Heaven , and you know , behind Heaven-door , is Hell. O awaken therefore your hearts , ye that stick at this point , that are far from debauchery , and excess any way , but will not be gotten to positive duties . Will ye with one dash expunge the one half of Scripture ! Is not Good as amiable , as Evil is hateful ? what cause is there to fear , that your avoidance of evil is from no good principle , but either fear , or shame , or interest , or at the best , a better temper ? For the love or fear of God would make you cleave to that which is good , as well as abhor that which is evil , and to do God's will , as well as deny your own . SECT . III. III. SEE hence what grand necesit●y we have of Watchfulness ; that most continual duty of a Christian ; this is the garment we must put on next us every day , especially in every duty . Between duties , that we may not want praying hearts ; in duties , that we miss not prayer-blessings . Some duties bind alwaies , but not to be alwaies done , as prayer , hearing , meditation , but you can be safe no where without your watch * , at all times , in all places , with all companies , yea with no company , in all callings ; there is a snare for the heart every where . Wherefore saith the Prophet Hosea 12.6 . Wait on thy God continually ; and the wise man , Prov. 23 , 17. Be thou in the fear of the Lord all the day long ; especially , but not only in your morning and evening sacrifices . It is a true and a sad observation , that many praying people are most devout and serious in God's service morning and evening ; but trace them all day long , hardly one word of God , or Heaven in their mouths , as if Religion were hem'd up in times of Worship ; nay , they are often most light and vain betwixt times : but be thou IN the fear of the Lord , involved , surrounded and swallowed up in the sense and fear of God's glorious presence , all the day long * . This will dispose you to duties of Worship . A watchful Christian hath his heart ready at a call : it is quickly in tune that was never out . Holy duties are not heterogeneous to any holy heart , the same frame will serve . He that walks with God , is never out of his way . A short , or rather no preface , will serve to usher in conference , with whom you have been conversing all the day . It is sometimes the whole work of a prayer to be acquainted with God. Away with this strangeness ; if you will be upright , walk before God , and watch unto prayer . Methinks , sincerity and watchfulness are the Catholick Graces * . Sincerity makes every grace true , watchfulness makes every grace sure . Of all graces , study these Catholick Graces . Here is the essence , here is the quintessence of Religion . O therefore prize this Angelical , this Evangelical Grace , pray for it , Psal. 141.3 . Set a watch O Lord before my mouth , keep the door of my lips ; for except the Lord do keep the City , the watch-man waketh but in vain . Thou art impotent , God is omnipotent . And then practise it , the use of it will teach the Art of it ; as children learn to go step by step , as they learn to swim , by venturing . Adventure on this exercise , try one week , try one day , try one hour , try the next duty . As you renew your falls , still renew your vows ; you can do all things through Christ that will strengthen you . I beseech you in Christ's behalf , set on this duty in good earnest . You will pay me for all my pains with one well-grounded resolution , to set up a constant watch . What a sad close will that be unto your life , to say , Cant. 1.6 . My Mothers's children made me a keeper of the Vineyards , but MINE OWN VINEYARD have I not kept ? O therefore watch and pray , or else temptation will enter into you , and you will fall into temptation . And most especially in the service of God * . Watch and pray Christ hath joyned together , and what Christ hath joyned together , let no man , especially no good man put asunder . What is the first step in an Ordinance ? ( as the Orator of old in another case ) Watchfulness . What is the second step in an Ordinance ? Watchfulness . What is the third step in an Ordinance ? still Watchfulness . Particularly First , In Prayer . Prayer is a pouring out the heart unto the Lord ; by a distraction you pour it by Psal. 62.5 . My soul , wait thou ONLY upon God , for my expectation is from him . A distraction imposes two Masters on the soul to wait on . Rovings in prayer make that which is our most reasonable service , the most irrational thing in the world . No folly like speaking to one person , and thinking of another * . Secondly , In hearing God's Word . This is the audible conference of the Almighty with thy soul. A distraction lets him talk unto the walls . When you come to a Sermon , you stand on your watch , and set your self on the Tower , and watch to see what God will say to you , Hab. 2.1 . By a distraction you do almost , as if a servant stopt his ears at the orders that his Master is giving . Thirdly , In reading . Therein you * peruse God's heart in black and white , where you may believe every letter to be written in blood , not like Draco's Laws , but in bleeding love . A distraction neither understands , nor applies those sacred characters . Which of you would so read your Father's last Will , especially in matters that concern'd your selves ? One chapter , one leaf , one verse well read and applied , will do your heart more good , than an hundred read with half an heart . Fourthly , In singing Psalms , you had need to watch● Thereby you pay unto God the Rent of his mercies . A distraction clips the coin , and turns the heart to do homage to the Devil . Well resolved therefore of David , Psal. 103.1 . Bless the Lord , O my soul , and ALL THAT IS WITHIN ME praise his holy Name . Thy melody is base , if the main strength of the soul be not in it . I am perswaded that God hath suffer'd this Ordinance in particular to be slurr'd once and again , to be left off by some , and cast off by others , out of his just Judgement , there being so general a neglect of the inward and feeling management thereof . For where sits the man * , that lets each word and line in the Psalms , run through his heart as he sings them ? Nay , if the truth were known , there is hardly one passage , that 's felt from the beginning to the end : for if it were , O the heavenly affections it would raise , and the sweet frame it would leave on the soul ! you would not part with that Ordinance out of your Families , nor Congregations , for all the world . Fifthly , In Meditation , great need of watchfulness , else when the soul is soaring aloft , like the Eagle , these darts will , or ever you are aware , strike down the heart again . O how hard is it to spend a quarter of an hour in meditation without a distraction ! If there be any thing in the fancy , if there be any thing in the room , if there be any thing in the world , thou wilt have it , to withdraw thy heart from God. And generally the more spiritual the duty , the more distractions . And therefore I say unto you , watch . SECT . IV. IV. SEE hence what cause you have to bless God for freedom from distractions , and be sure you do it . Those that have an habitual ability against these snares , O bless the Lord for it ! it's he that keeps the heart in tune , not you . We like little children , can break the strings , and put our hearts out of tune , but 't is the Lord that sets and keeps us in order . You little know the anxiety , and fear , and trouble , that these do cost many a poor Christian ; they strive , they mourn , they doubt , they are ready to throw up all : These Vultures do gnaw upon their very hearts ; no comfort , no joy of the Holy Ghost , no peace within , and all through the continual assaults hereof . And by the only mercy of God thou art well and free . Thou canst continue instant in prayer , thou canst come to Heaven gates , and get thy errand heard , thy business dispatcht , and little distraction in it . O give the Lord praise , lest he leave thee to thy self , and then thy case will be more miserable than theirs . Thankfulness keeps the mercy which ingratitude forfeits . And we are Free-holders of these blessings , but 't is because we hold of his free grace and mercy . Yea , those that are oft pestered with them , and yet sometimes freed , bless the Lord for that . It is as much your duty to praise God when you are freed , as to bewail it when you have failed . It is the comparison of a good Divine ; if a man have planted many Trees in his Orchard , and the Caterpillars , or Cankers have consumed them all , but one or two , how glad will he be of them that are left , and make much of them ? the rest are kill'd , and these only remain . Even so thy duties of Religion , which thou hast planted , and expectedst they should bring thee some good fruit ; but alas ! these Caterpillars have consumed it , unless it be here and there a prayer , here and there a Sermon , that have scap'd ; O bless the Lord for these ! you have often prayed for such a mercy , now you have it : Let praises wear , what prayers have won . It is sad to consider , what a beggarly spirit we are of : if we want any thing , Heaven and Earth shall ring of us ; but we are graves , wherein the gifts of God are buried without any resurrection . Where is the heart that is pregnant with praises , that cries out to his friend , O help me to praise the Lord ! Divide our lives , and the one half of them is mercies , and the other half is sins : and yet divide our prayers , and hardly the tenth part is spent in praises . Alas ! thanks is a tacite begging . Let God gain the glory , and thou shalt not lose the advantage . The God of Israel is he that giveth strength to his people , blessed be God , Psal. 68.35 . Conclude with the Psalmist , Not unto me , O Lord , not unto me , but unto thy Name give glory . Think not , when thou hast attended on the Lord without distractions , I have quit my self well , but mercy hath quit its self well . He that justly payes his score shall be trusted again . SECT . V. V. YOU see here in the last place , That Religion is an inward , a difficult , and a serious business , Rom. 2.28 , 29. He is not a Iew that is one outwardly — But he is a Iew , that is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter , whose praise is not of men , but of God. To be watchful and holy within , that 's a Christian ; to have the vanities of the heart cut off , that 's circumcision ; to carry it so in an Ordinance , that you may be praised of God , that 's Religion : while others are quarrelling about shadows in God's Ordinances , beware le●t you lose the substance thereof . * There is in Religion a Body and a Soul. The Religion of the body , is but the body of Religion , the Religion of the soul , is the soul of Religion . And as the separation of the body and the soul , is the death of a man ; so the divorcing asunder the form and power of godliness , is the death of godliness . As it is injury to macerate and destroy the body for to cure and save the soul ; so it is a crime to damn and lose the soul , to please and pamper the body . Even so it is injurious to destroy the body and outside of Religion , to preserve and advance the soul and inside of Religion ; but it is heinous to lose and break the heart of the inside and vitals of Religion , to pamper and adorn the exteriours thereof . It is well , if while we quarrel about a bended knee , we do not lose a broken heart . Is the folly of the Quakers criminal for killing Religion in her body ? how sinful then is Formality , that slayes Religion in her soul ! And then you see here also , that * Religion is a difficult and serious business ; men cannot swim to Heaven in a stream of Rose water , nor row up this River while they are asleep : we cannot wrestle with our God , with our hands in our pockets , nor get the blessing without sweat and tears . To repeat so many Pater nosters , or Ave-maries , with the heart on other things , and running sometimes from their knees to other business , in the midst of their Devotion , as many do in the Church of Rome * ; or , to say our prayers , and be slumbring , or dressing us the while , as in the guise of many outside Christians , is far from our Religion . The manner of duties is material to the acceptation of them . Ah stupid worldlings ! how can ye read those Scriptures , Mat. 7.14 . Strait is the gate , and narrow is the way , that leadeth unto life , and few there be that find it , Mat. 11.12 . The Kingdom of Heaven suffereth violence , and the violent take it by force , and such like , and yet hope for salvation in that secure and formal course you hold . Do you imagine , there are two waies to Heaven , one for the diligent mortified and watchful Christian , and another for the idle sluggard , or carnal worldling ! Have the holiest Saints much ado to walk with God , and get to him , that make it their business ? they are saved , and that 's all ; and can you live and die well enough , that are neither mortified , nor watchful , nor diligent , that have no delight , but in your vanities ? no skill , but in the world ? no diligence , but for your base ends ? what back-way have you found to Heaven ? what blind way have you descried to happiness ? Awake , awake ! look at the Scripture , and then look at your selves , and be convinced , that the only way to eternal happiness , is to make Christ your choice , Religion your business , the Scriptures your Rule , Heaven your design , the Saints your company , and the Ordinances your delight ; and in them , remember that you go to attend upon the Lord , and this must be done without Distractions . And now you know your duty and your danger . The end of speculation is practice , and the end of our Preaching is not your approbation , but your submission . The Christian Religion is not so much the form of spiritual Notions , as the power of spiritual Motions . He that complements in God's service , will complement his soul into Hell. The outside of Religion may bring you to the the outside of Heaven , but inside-holiness will conduct you into the inside of happiness . If these Directions I have given be but studied and applied , as you would study and apply a medicine for the Gout , or Stone , or but the Tooth-ach , I verily trust they will prove the destruction of your distractions : But if they be neglected , your distractions will prove your destruction . FINIS . Notes, typically marginal, from the original text Notes for div A61386-e330 * Letter to the E. of Salisb. concerning his Advancement . Ambro● . lib 8. ●p . 6● . Notes for div A61386-e5470 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . §. 1. The dependance of the words . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Si orationem facit ad Dominum , propè est Coelo , Scripturis incumbit , totu● ill●c est . Si Psalmum canit , placet sibi . Tertul. de exh . cast . p. 670. :: Tu de castitate canis● illae somniant etiam viros , flammas patiuntur & saciunt , ubi decorum ? ubi adhasio Domini ? ubi finis à Paulo positus ? sublato fine , tolli debent ad illud destinata . Are●ius in loc . * So the word is used . 1 Cor. 14.40 . §. 2. An Observation . §. 3. The Explication of the Text. (a) Quod inteniè facit servire Domino sine ullâ distractione . Hieron . lib. 1. contr . Jo. vin . By comparing whereof with the present vulgar you may easily see the Vulgar was none of Hieromes . For thus the Vulgar , Quod facultatem praebeat sine impedimento Dominum obsecrandi , miswritten for observandi , as Beza thinks● But Erasmus sayes the oldest Translation was , Domino observiendi , after turned into observandi and by some obsecrandi . (b) Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptab●le , This way the Arabick speaks ut confortemini quàm proximè secùndum Dominum . But the truest is our own . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de●omposit●m of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedeo from which the Syriack differs little . (c) Assidere , apiè adhaerefcere Legh . Assiduus in aliquo negotio . Stephan . (d) Indivulsè adhaerens . Budaeus . Quasi à latere alicujus nunquam discedens . Stephan . Ut sitis seduli more fidorum servorum qui à latere domini sui non discedunt . Bez. è Syr. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trabo , immobilis , inconcussus , quietus , & qui distrahi nequit Budaeu● Stephan . Usus est hac voce Plut. de Curiosit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellans , ●ffiduum studium sapientiae , nullis negotiis ali● mentem avocantibus . (f) Ut fitis seduli erga Dominum vestrum , cum honestate decorá non cogitantes de mundo . Tre●ull . (g) Ut srequens sit oratio . Sedulius . Doct. § 4 The first general Head. viz. The description of Distractions . * Primum argumentum compositae mentis existimo esse , consistere & secum morari . Senec. Epist. 2. :: The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Soul , and a Butterfly , because our wandring imaginations make our wavering spirits like wagling Butterflies puffed up and down with every blast of vanity . Mr. Pagets Primmer . * In the Sacrifices of the Law , the Inwards still were offered to God , the skin was for the Priest. Psal. 90.8 . * When King Ethelbert was at his Devotions , news was brought of the Danes invasion at Essenden , but he neither omitted nor abreviated his prayers , he would hear no suit on Earth , till he had made his requests in Heaven , and afterwards he bravely vanquished them . Dr T. Fuller . Notes for div A61386-e7250 Cap. 2. The second general Head , viz. The kinds of Distractions . §. 1. Their several Fountains . * Eccles. 10.2 . A wise mans heart is at his right hand . i. e. His heart is ready and prepared to every good work . Annot . in loc . * Non enim unquam dormitat vigil ille Synagoga suae Episcopus . Amama . ** Impetus Diabolici fortiores affectibus naturalibus . Ioab could hinder David from weeping for Absolon , not from numbring the people to which Satan stir'd him up . D. Arrows . Psal. 53.2 . * Cùm reresupini jacemus in lectulo , nihil tale cogitamus . Sed cum venimus ad Orationem cogitationes avocant & sine fructu efficiunt . Chrys. de nat . Dom. Hom. 17. (a) Non-nunquam verò quod egi in corpore , hoc importun● verso in mente . In corde enim servo dedepicta qua vidi & feci : torpeo abutili opere quoniam fagi●or illicit ● cogitatione . Bern. denit . Dom. cap. 30. * Heb. The walking of the soul. (b) Thus Praecedentia peccata sunt sequentium causa , sequentia sunt praecedentium poena . Aug. (c) Respexit ocusus & sensum mentis evertit ; audivit auris & intentionem inflexit ; inhalavit odor & cogitationem impedivit , o● libavit , & crimen retulit , tactus contulit & ignem adolevit . Intravit mors per fenestram : Fenestra tua est oculus tuus . Ambr. de fug . seculi . c. 1. (d) There was once a contention between the Eye & the Heart , whether of them was the cause of Sin : after long arguing it was concluded that the Heart was the Cause , the Eye the Occasion . The most vicious Sense , and therefore soonest decays , and made the seat of Tears . (e) Si per auticam ejicias , per posticam denu● solent irreper● . §. 2. The matter of Distractions . Bernard makes three sorts of them , Impertinent , Worldly , Sinful . He compares the first to lutum simplex , the second to limus , that stick to the heart , the third to coenum , that are stinking and noysome in the sight of God. Bern. de tr . gen . Cogit . * Sunt en●m nonnullae cogitationes penitus ociosae & ad v●m non pertinentes quas tam facilè abjicere quàm recipere facile possit anima dummodo sit secum habitans in corde suo , & assistens dominatori vniversae terrae . Bern Serm. de tr . gen . cogit . §. 3. The Adjuncts of Distractions . * These are cogitationes onerosae quibus resistere vult & tamen non potest , sed velit nolit , irruit in oculos mentis massarum pestilentia & perstrepunt ranae in penetralibus cordis ejus . Bern. lib. de Consc. c. 5. * Of these Mr. Capel thus : While thy prayer comes out of a spiritual habit of grace , & be set on work at first by an actual intention of the mind , a vertual intention may serve all along after though there be some roving thoughts , I say may serve to make them currant at the Throne of Grace , and in the Court of Conscience . p. 121. * Cerenus writes of Theophylact a Patriarch of Constantinople that he kept 2000 horses fed with Dates and Almonds and watred them in Wine , And being on a time , ( while he was performing his Office in the Temple of Sophia ) told in his Ear that his Mare Pha●bante had foal'd , he broke of his Service went home to see it , and then came and set in again . What was ill done by him in Person , is not well done by us in spirit . Notes for div A61386-e8740 Cap. 3. Proves that it is our Duty to Attend on the Lord without Distraction . §. 1. The possibility of it . * Imperat mihi Deus ut praebeam illi cor meum , & quia imperanti Deo non sum obed e●s , mihi sum rebellis & contrarius , idcirco plura machinatur cor meum uno momento , quàm omnes homines perficere possunt uno anno Bern. med . c. 8. * Compare Deut. 10.16 . with Chap. 30.6 . And so 1 Ioh. 2.27 , 28. §. 2. The necessity of it . Read Gersons Distinction of Habitual , Actual , and Vertual Attention of the heart , and consider it well . Gerson de Oratione . p. 612. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Damasc. * Ubi Duo vel ●res congregati in nomin : meo , &c. qui sunt isti Duo ; nisi anima & corpus . Ambros. de instit . virg . c. 2. ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Tunc Veraciter oramus , quando al●●nde non cogitamus . Bern. de in t . Domo . c. 48. * Nequ● enim agnosci pot●ri● à spiritu sancto spiritus inquinatus — aut impeditus à libero● nemo adversarium recipit , nemo nisi comparem sùum admittit . Tert. de orat . p. 135. * Deus autem non vocis , sed cordis auditor est , sicut conspector . Tert. de oratione p. 154. * As long as Moses h●ld up his hand , Israel prevailed , and no longer . * Morn . Lect. p. 467. * Curramus igitur non passibu● corporis sed affectibus sed desideriis , quia non ●olum Angeli , sed & Angelorum Creator nos expectat . Bern. Med. c. 6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agglutinavit . Notes for div A61386-e9800 Cap. 4. Reasons of the Doctrine . §. 1. From the Nature of God. * Qui apud Caesarem dicere audent , magnitudinem ejus ignorant ; qui non audent , humanitem . ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Atqui illa bona est oratio , quae manifestam Dei notionem in animis nostris ingenerat . Deus verò in nobis inhabitare dicitur , cum eum intu● insedentem memoriâ complectimur . Basil. conc . 9. de Oratione . * Qua●tâ humilita●e accedere deb●t è paludi suâ repens rananculus vilis ? quam supplex — quam soli●itus & ●o●us animo in●entus . 〈◊〉 . de erat . mot . ●●and . * Nec ab ●● á solumm●●do , se● omni omni● no confasione a ●mi libera debet esse oration●● in●entio , de ●ali spirit● em●ssa qualis est spiritus ad quem mittitur . Tertul. de Orat. p. 153. * Deus est ●otus oculus , videt omnia , Generaliter sine exceptione , evidenter sin● dubitatione , immutabiliter sine oblivione . ** Quid potest ab homine aliquid esse secre●um , nihil Deo clausum . Interest animis nostris & cogitationibu● med●is intervenit , Seneca● For which saying Zuinglius calls him ●irum Sanctissimum . §. 2. From the Nature of his Worship . * Oratio est o●is ratio Hierom. ad Cypr. p. 98. ** The Egyptians chose among all fruits the Peach to offer to their gods , because the Fruit is like a mans Heart ; the leaf like his tongue . Heart and tongue should go together , Er. :: Habes ubique cubiculum tuum . Cubiculum tuum mens tua est . Ambros. de Sacram. lib. 6. * Mr. White of Thoughts . p. 93. ** Ubi putas Sacrisicia justitiae Sacrisicari nisi in templo mentis & cū tilibus cordis ? Deus enim in ipsis rationalis animae secretis ( qui homo interior vocatur ) & quaerendus & deprecandus est . Aug. lib. de magistro . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. neque erum ipsa orationis verba per se solaque prosunt quidpiam : at ita demum juvant , si ex animo ac studioso mentis affectu emittantur . Basil. conc . 9. de oratione . §. 3. From the Nature of our condition . * Non magis competit animalibus perfecti respiratio , quàm Oratio Christianis , qui vivunt per fidem , spirant per preces . Dr. Arrowsmith . * Vnusquisque ergo cum in oratione , vel Psalmos — decantat , diligenter consideret cui affectui serviant , & ad illum affectum Toto Nisu cor suum excitet , ad quem id , quod loquitur , magis pertinere videt . Hugo de S. Vict. de modo orandi . c. 5. * Fieri autem non potest ut aliquando cum Deo loquatur , qui cum ●oto mundo etiam tacens fabulatur . Bern. Med. c. 6. §. 4. From the Nature of Distractions . * Hoc est vigilare oculis & Corde domire cum debeat Christianus & cùm dormit oculis corde vigilare sicut Sponsa Cant. 5. Cyprian de Oratione . * Vis esse Deum memorem tui cùm rogas , quando tu ipse memor tui non sis ? Quomodo te audiri à Deo postulas cùm te ipse non audias . Cyprian . de Orat. Dom. * Sua offerunt Deo , seipsos Diabolo . Bern. Notes for div A61386-e11570 ●ap . 5. Objections answered . §. 1. It s impossibility . Object . 1. Answ. 1. Answ● 2. * Mr. Io. Ba●● would often say , He would undertake to prove , That a Moral Heathen might possibly by his circumspection secure himself from uttering one froward word all his life long . §. 2. It s Difficulty . Answ. 1. Answ. 2. Answ. 3. Answ. 4. Answ. 5. * The fineness which a Hymne or Psalm affords Is , when the Soul unto the lines accords . Herbert . Answ. 6. * Non quia difficilis est non audemus , sed quia non audemus , difficilis . Seneca . §. 3. Their Commonness . Answ. 1. Answ. 2. Answ. 3. Answ. 4. §. 4. Gods accepting the Will for the Deed. Answ. 1. Answ. 2. * He who craves all the Mind And all the Soul & strength and time If the words only rhyme Justly complains that somewhat is behind To make his Verse , or write a hymn in kind . Mr. Herbert . Answ. 3. Answ. 4. Notes for div A61386-e13060 Cap. 6. The Causes of Distractions . §. 1. * Secret Atheism . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil , in reg . brev . * One in Gerson that studied against Atheism , and could not get the better of it , at last fell to Prayer , & thereby grew as really perswaded of the truth of unseen things , as of the Chair he sat in . §. 2. II. The corruption of our Nature . * Hoc disco m●a experi e●tiā quod non habeo t●m magnā causam timendi extra me quā intra me . Luth. * M●ns humana propter infirmitatem naturae diu s●are in Alto non potest . Aquin. 22. q. 83. a. 13. * As a Fuller and a Collier living in one house , what the one whites the other blacks ; so is Grace and Corruption in our hearts . M. Strong . A man that hath the Palsie , his hand shakes , but 't is against his will. * As the Ivy , though stump , body and branches be cut off , yet some sprigs will sprout , till the wall be pulled down So it is with us . * Oravit semel sixo in terram capite & ut natura sert hominum , abducta ab oratione mens nescio quid aliud cogitabat : insiliit dorso ejus sestinans gladiator & latera calcibus , cervicem flageilo verberans : eja inquit , cur dormita● ? carbinnansque desup●r , cum desecisset , an hordeum vellet accipere , sciscitabatur . Hieron . in vita Hilar. p. 243. * I never knew Beggar that wanted words to express his wants . B. Hall. * Lydia did then attend unto the things spoken by the Lord , but it was when he had opened her heart . Act. 16.14 , 25. §. 3. III. Unpreparedness . * Hence David , Ps. 57.7 , 8. So Deborah , Judg. 5.12 . * Ita satura●tur , ut qui m● minerint etiā per noctem adorandum D●um sibi esse — Ita fabu●a●tur , ut qui sciant Dominū audire : à co●v viis disceditur — ut qui non tam coenam coen●verint quam disciplinam . Tertul. Apol . p. 36. * In such case Meditation , like a dish of water , may set the Pump a going ; yea , foul water may bring up fair water . B. Hall. * Prov. 18.1 . If thou canst not always have separating time betwixt other occasions and God's worship , ●et have some separating thoughts ere thou enter upon the duty M Angier , p. 197. * Illotis manibus precari nihil refert : illotâ conscientiâ , hoc maximum malorum . Chrysost. Serm. de Joseph . * When you have prepared your hearts , God will pass by great imperfections , 2 Chr. 30.18 , 19. and you may then do much in a little time , Psal. 10.17 . Thou hast prepared their hearts , then thou wilt cause thine ears to hear . M. Burroughs . §. 4. Luke-warmness . * This n●ght past as I waken'd out of my sleep , the devil came and intimated , that God was far from me , and heard not my dull prayers : So I said , Well then , so will I cry the louder . Luth. Colloq . And when he found his spirit out of frame , he would never give over praying , till he had prayed his heart into that frame he prayed for . * Birds w●ll not light nor stay on flaming Sacrifices . M. White . Where could a wandring thought get into that most zealous Prayer , Dan. 9 19 ? * Tu non audi● orationem tuam , & Dominum vis audire precem tuam ? Chrys. de Nat Dom. Hom. 17. * Nihil enim , nihil inquam , precatione ignitâ & sincerâ validius est . Chrys. ad Phil. * O●ationi lectio , lectioni succedat oratio . Hieron . ad Laet. * Non si s●rmonem in longum extenderis , in negligentiam frequenter lapsus , mul●● Diabolo subrependi facultatem dederis , & supplantandi ● abducendi cogitationem ab his quae dicuntur . Chrys. Hom. 79. ad pop . Antioch . * Dicuntur fratres in Egypto crebras quidem habere orationes , sed ea● tamen brevissimas & raptim quodammodo jaculatas . — Ne per productiores moras evanescat atque hebetetur intentio . Absit enim ab oratione mul●a locutio sed non desit multa precatio . August . Epist. 121. Oratio debet continuari , quandiu devotio potest conse●vari . Aquin. 22. 983. a. 14. §. 5. V. Worldly mindednes● . * Adhaerere Domino indivulse & non subi●de m●ndanis curis interpelli & negoti●s a●ist ahi ut vix dum sinitâ spirituali iliâ actione in quâ jam versatus est , statim ad terrena anxie curanda t●ansvolet & carnalibus e●us ita se pen●tus immisceat ac si Insidelis esset . Mort. in 1 Cor. 7 35. * M. Willes of . perilous times . * See a plain instance hereof in that hearer , Luke 11.13 , 14. * Curvasti quidem genua , sed mens tua foris vagabatur : os quidem loquebatur , sed mens usuras cogitabat , possessionem , reditus supputabat . Chrysost. Hom. 17. de Nat. Dom. * Water under a ship helps it , but water in the ship drowns it . * Chrysost. * Let not the world be your familiar friend , familiar friends will come in without knocking . M. White of Thoughts . * When we shall have reigned hereafter many millions of years in Heaven , what thoughts will remain of this little inch of time upon earth , &c. M. Bolton , Discourse of true Happiness . pag. 143. * Let their mony perish with them , that esteem all the Gold in the world worth one days society with ●esus Christ. Galeacius to a Nobleman , tempting him to Apostat●ze with a great sam of mony . * Cogitatio omnis secularis & carnalis abscedat , nec quicquam tunc animus quam illud solum cogitat quod precatur . Cypr. de Orat. Domin . * Exemplum legimus de Quodam qui volens Rusticum conviacere de cordis instabilitate dum fi● O●atio , pollicitus est se daturum sibi Asinum si posset Orationem Dominicam , nihil aliud actualiter cogitans , persicere . Qui mox ut a● orationem divo●tit , securus de Asini lucro , coepit distrahi in hanc cogitatio ●m , si Sellam habiturus erat cum Asino : qui tandem ad se reditus & se redarguens instabilitatem sui cordis confessus est . Gerson . de Orat. p. 611. §. 6. VI. Weakness of love to Christ and his Ordinances . * Dat mi●ifraena Timor , dat m●hi calcar Amor. Omnes igitur ●od● distract●ones & men is fluctuationes in unum collige , in sol● Deo totum desiderium tuum fige , & ibi sit cor tuum ubi est thesaurus tu●s d●siderabilis ●●ultumque amabilis . Bern. de inter . Domo , c. 5. * Judge of the Divinity of the Jesuites . Q. When is a man obliged to have actually an affection for God ? Ans. Any time before he die ; others , at the point of death ; others , at least every year : in fine , it 's sufficient if we hate him not . Sirmond of virtue . p. 16 , 19 , 24. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * He loves thee little , O Lord , who loves any thing with thee , which he loves not for thee . Nil preter te , nisi propter te . Aug. * Mouns . de Renty said of himself , that when ever he pronounc'd the name of God , he tasted such a sweetness upon his lips , as could not be expressed . In vitâ . § 7. VII . Want of Watchfulness . * Qui enim sic vigilans orat , illius exauditur oratio ; hoc enim significat dicens , Vigilate & Orate ut primum vigilemus & sic vigilantes oremus . Origen . Tract . 35. in Matth. * Prov. 18.1 . Through desire a man having separated himself , se●keth and intermedleth with all wisdom . * Clarissima soror , audi qu● dico : Ante tempus orare est providentia ; I● tempo●e constituto o●a●e , est obedientia , Tempus orandi praeterire , est neglige●●● . Bern de de modo benè vivendi . Serm. 40. * I●●●ssi●ax petitio est , cum precatur Deum sterilis oratio . Quia Deus no● vocis sed cordis est auditor . Cyprian . de Orat. Dom. * Bonum est sanctorum precibus frui , sed quando & . ipsi seduli & vigiles fuerint . Chrys. in 1 Thess. * As men are out of prayer , so will they be ●n prayer . Morn . L●ct . * Let us imagine a City not only begirt with a strait siege of bloud-thirsty enemies , but also within infested with lurking Commotioners , how much would it stand that City upon to stand upon its guard , &c. M. Bolton's discourse of true Happiness , p. 146. * You see the Angels sent about God's messages to th●s earth , yet never out of their heaven , never without the vision of their Maker ; and so should you strive when you are up and down in your business , yet be within sight of God. D. Hall's Contemp. * It s a thousand times easier to keep the floud-gates shut , than to drain the lower grounds when they are overflown . Idem . §. 8. VIII . A beloved sin . * Observe , that some make a difference between a beloved sin , and a reigning sin ; a beloved sin rules over our sins , not over our graces ; a reigning sin rules over both . * Gravi namque men● nostra orationis suae tempore confusione deprimitur , si hanc aut sua adhuc operatio inquin●t , aut alienae malitiae serva●us dolor accusat . Greg. in Job . l 10. c. 18. * Ita mala quae seci , cogitationi meae suis imaginibus impressa , in ipsa mea oratione me conturbant . Caeterum quanto graviore tumul●u cogitationum carnalium premor , tanto ardentius orationi insistere debeo . Bern. de inter . Domo . c. 49. * Look as it is with a boyling pot , the scum of it will be rising up , together with the meat therein ; so is it in prayer . M. Cobbet of Prayer , p. 396. * Ille laudatur , qui 〈◊〉 coeperit cogitare indida , statim in●●● ficit cogitata & allidit ad p●tram . P●tra autem est Christus . Ov●d . Met. 〈…〉 . c. 11. §. 9. IX . Satan . * Diabolus cum sit astutas , scil . quoniam in tempore orationis grandia postulemus & saepius impetremus , impedire sestinat improvidas mentes . Chrys. in Matth. Hom. 16. * Satan cares not how heavenly our words be , if our thoughts be earthly . While , of vain thoughts . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * The high-way-ground-hearers had the word taken from them by the devil , that is , by such wandring tho●ghts a● he immediately casts in . Mr. Angier , p. 148. * Nam ipsum advertere & examinare istas cogitationes , evagari est . Itaque te babeas quosi eas nod aspicere dig●●●is . Alvarez . * Luther . * It is said , Gen. 15.11 . when the fouls did light , Abraham drove them away ; not when they were sitting or feeding upon the carkasses , but as soon as ever they lighted . We must not give place to these thoughts , no not for a moment . Mr. White , of vain thoughts . §. 10. Vain thoughts out of Duties . * Hereby holy Thoughts become tedious and painful , for we strive against two natures , one that sin hath brought and another that Custome hath wrought . Mr. Angier p. 141. * Sed cùm s●●mens ad studium orationis erexerit , earum rerum imagines reverberata patitur , quibu● libenter prius otiosa premibatur . Greg. in Job . l. 10. c. 16. * Hence cogitatio à cogendo , quia voluntas cogit memoriam ut proferat materiam , cogit etiam intellectum ad formandum , Bern. Ep. de vlt. Solit. * The greatest Good and Evil that ever was in the world , was first but a little thought . Mr. Angier p. 171. * Quod agunt hominibus dicta , eadem Deo cogita●iones . Bern. formul . hon . vitae . See Mr. Bolton's discourse of true happiness p. 126. * Sicut enim vipera à filiis in venire adhuc positis occiditur , ita nos occidunt cogitationes nostrae intra nos enutritae . Bern. de modo bene vivendi . Ser. 29. * Quia e●im semper cogitamus , exquir●nda sunt nobis bona , ne mala cogitemus . Greg. in 1 Reg. c. 14. §. 11. XI . A divided hea●t * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Nostram ad D●um oration●m non syllabarum numeris absolve●c nos oportet , sed sincerâ potius animi voluntate . Basil. conc . 9. de oratione . * Gregor . Nazidnz . tells of his Sister Gorgonia , being sick of an incurable disease , prostrated her self at the Altar , minantem se non prius Altare dimissuram quam nacta esset sanitatem : And cryes out , O honest●m impudentiam ● And she went whole away . § 12. XII . An opinion of no great evil in them . * Non feci ; si seci , non malè feci ; si maleè , non multum malè ; si multum malè , non malâ intentione . Bern. * Nay , in some respects , the more involuntary any sin is , the more strong and natural it is ; and the more natural , the more horrible ; as a natural thief is worse than a deliberate thief , who sometimes steals : and in this respect , involuntary sins may be worst of all . Shepherd Select cases . * Aquin. 22 ae . q. 154. act . 5. * Tu qui dicis peccatum parvum , velim scire , quoties tale peccatum admittis , si tot parvulas plagas in corpore aut maculas & soissuras in vestibus fieri velis . August . * The least infirmities do break the first covenant of works , and hence you do not only deserve , but are under the sentence of death , and curse of God , by the most involuntary , accidental infirmity , according to that , Gal. 3.10 . Mr. Shepherd select cases . * Though to live in the greatest sin , may consist with the form of Godliness , yet to live in the least , may not with the power thereof . Notes for div A61386-e20920 Cap. 7. The Evil of Distractions . §. 1. They are sins against the first Table . * It would be an heinous offence among the incense offered to God to have put brimstone . The prayers are thine ●incense , but thy distractions are brimstone , that stink in his nostrils . Chrys. Hom. 73. in Matthew . * God forbids us to find our pleasure on his holy day , Isa. 58.13 . And do we not find our pleasure by our Thoughts ? Mr. Angier , p. 125. §. 2. Distractions are heart-sins . * Non est reu● , nisi mens sit rea . A principle in Law. * Outward sins are majoris infamiae : Inward sins are majoris rea●ûs . As bleeding inward kills . §. 3. Distractions are sins in the special Presence of God. * Oras , loqueris ad sponsam ; legis , ille tibi loquitur . Hieron . ad Eustoch . tom . 1. p. 142. * Ihi pec●a ubi nescis esse Deum . Bern. de mod . bene viv . Serm. 19. * A greater curse goeth with an evil thought in God's service , than if it were another time ; times of blessing perverted , are times of greatest curse . Mr. Angier . p. 123. §. 4. Distractions are sins about the most serious business . * Claudatur contra adversarium pectus , & soli Deo pateat — nec aliud habeamus in corde , & aliud in voce , quasi sit aliud quod magis debeas , cogitare , quam quod cum Deo loqueris . Cyprian . de Orat. Domin . * Consider what a prayer is worth ; every thing is worth , according to what we can have for it , why a man may have grace and glory for a ●ervent prayer . If you should sell that for a trifle , when another had thousands for the same , wouldest thou not befool thy self ? Mr. White of vain thoughts . p. 80. §. 5. Distractions are sins of Hypocrisie . * Nec cum Psalmum dico , attendo cujus Psalmus est . Idcirco magnam injuriam . Deo facio , cùm illum precor ut meam precem exaudiat , quam ego qui fundo non audio ; deprecor illum ut mihi intendat , ego verò nec mihi nec illi intendo . Bern. Med. c. 8. * Thy wandring duties , Satan keeps as bills of Indictment against the great day : what is good in them , he layes before thee now , to quiet thy conscience ; but miserable comforters are those which pacifie the conscience , but purifie it not . Mr. White . p. 86. §. 6. Distractions alienate the heart from duties . * In this sense they are a curse ; for what is a curse but separation from God , think then , when wandring thoughts come to us in holy duties , the curse comes , and when they stay with us , the curse stayes . Mr. Angier . p. 186. * Mr. Bruen of Bruen-stapleford . Cestr. §. 7. Distractions affront the Majesty of God. * Videtur enim deridere Deum , sicuti si alicui homini loqueretur , & non attenderet ad ea quae ipse proserret . Aquin. 22 ae . q. 83. art . 13. * Divinum auxilium est implorandum non remissè , nec mente huc vel illuc evagante , eo quod tali● non solum non impetrabit quod petit , sed etiam magi● Deum irritabit . Basil. Instir . ad rit . perfect . §. 8. Distractions hinder the benefit of Ordinances . * What is the reason that Christians are so much shadows rather than substance , when they come to forgive injuries , depend on God , &c. but because their service of God is more in shew , than in substance , according to that threatning , Isa. 29.13 , 14. Mr. Angier p. 188. * Hoc negotium plus gemitibus quam sermonibus agitur plu● fle●● quam affatu . Bernard . §. 9. Distractions deprive the soul of its comfort . * Thy prayers will tire thee out , for thou hast only the difficult part of duty ; thou crackest the shell , but eatest not the kernel : like one that wants an excellent Book , whose sense or language he understands not , which is a great trouble , whereas he that understands both , is much delighted . Mr. White of Thoughts . §. 10. Distractions grieve away the Holy Ghost . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A61386-e23030 Cap. 8. The Cure of Distractions . §. 1. I. U●e the Remedies against the fore-mentioned Causes . §. 2. II. Bewail former failings herein . * No man was ever kept out of Heaven for his confessed badness , but many have for their supposed goodness . Mr. Capell . * The curious Pen-man having ●rimm'd his Page , With the dead language of his dabbled Quill , Le ts fall an heedless drop , then in a rage Cashieres the fruit of his unlucky skill : Even so my pregnant soul in th' infant bud Of her best thoughts showres down a coal-black flood Of unadvised Ills , and cancels all his good . Mr. Quar●●s . * To weep for fear , is childish , ●o weep for anger , is womanish ; to weep for grief , is humane , to weep for comession , is divine ; but to weep for sin , is Christian. B. ●iall . §. 3. III. Engage the assistance of the Holy Ghost . §. 4. IV. Believe the Presence of God. * Intende igitur illi , qui intendit tibi — super singula● verba divinae Scripturae diligenter intendas . Bern : Med. c. 6. * Offerunt sancti Angeli Dei ( i. e. preces Sanctorum ) non quasi nesciatis qui omnia novit , antequam fiant , sed ut testes efficiantur Sanctitatis & pietatis justorum . Origen . Solliciti discurrunt ( viz. Angeli ) medii inter nos & Deum & nostros gem●tus fidelissimè ad ●um portant . Bern. ibid. * Remember , there is above thee an hearing ear , a seeing eye , and a Register-book , wherein all thy thoughts , words , and actions , a●e written , and thou shalt not do amiss . A Rabbin to his Scholar . * Sic vive cum hominibus , quasi Deus videa● : sic loquere cum D●● , quasi ●omines audiant . Seneca . * God looks not at the Oratory of your prayers , how elegant they be , nor at the Geometry of your prayers , how long they be , nor at the Arithmetick of your prayers , how many they be , nor at the Logick of your prayers , how methodical they be , but the sincerity of them he looks at . Mr. B●ooks . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Stant illic Angeli , qui quae emittuntur verba excipiunt & perscribunt . Adest Dom●nus qui ●ntroeuntium speculatur affectus . Basil. conc . 9. de Oration . §. 5. V. Lay a Law upon your senses . * Illu● aspicie●●es Christiani , manibus expansis quia innocuis , capite nudo quia non erubescimus , denique sine monitore quia de pectore . Tertul . Apolog . p. 30. §. 6. VI. Reflection and Ej●culation . * Quacu●que horâ mala cogitatio venerit , expelle ●am ; quam cito apparuerit scorpio , contere caput ejus , ibi emenda culpam , ubi nascitur , viz. in corde . Bern. de modo bene vivendi . Serm. 29. * Ideo Sacerdos ante Orat●onem prefatione praemissâ parat fratrum mentes dicendo , sursum corda , & respondet Plebs , habemus ad Dominum , ad●oneatu● nihil aliud se quam Dominum cogitare debere . Cyprian . de Orat. Dom. * Cry unto God , Lord , wilt thou suffer thy slave to abuse thy child before thy face , while he is on his knees for a blessing . Dr. Harrison . * Neh. 4.11 . And our Adversaries said , They shall not know , neither see , till we come in the midst among them — and cause the work to cease . Thus Satan — §. 7. VII . Strength of grace . * Psal. 48.9 We have thought of thy loving kindness , O God , in the midst of thy temple . These are the thoughts of such as see by the eye of faith . * If a man have store of gold and silver in his po●ket , and but a few farthings , he will bring out gold more readily than farthings ; so when there is much grace , much of Heaven in the soul , your thoughts will savour of that . Mr. Cobbet of prayer● p. 405. Notes for div A61386-e26330 Cap. 9. Incouragements under the burden of Distractions . §. 1. I. Incouragement . Distractions are consistent with grace . * Et si latratum cani● sustinet , morsum non timet , latrat enim cum suggerit , tunc verò mordet cum ad consensum pertrahit . Bern. lib. de consc . * Si vel hoc dolemus , quod non possumus orare , ●am oramus . §. 2. II. Incouragement . Your case is not singular . * Interdum orantem , lup●ululans & vulpecula ganniens transilivit , psallentique gladiatorum pugna spectaculum praebuit & unu● quasi interfectus & ante pedes eju● corr●ens , sepulturam rogavit . Hieron , in vit . Hilarion . p. 242. * Non ille qui coelum clausit , oratione , animam clausit à cogitatione . §. 3. III. Incouragement from the uninterrupted Intercession of Christ. §. 4. IV. Incouragement from the consequent . * Si vero debilitatus à peccato sixe nequis orare , quantumcunque potes teipsum cohibeas ; & Deus ignoscit , eo quod non ex negligentia , sed ex fragilitate non potes ut oportet assistere coram eo . Basil. in Serm. de Orando Deum . * The worst prayers we make ( to our sense ) speed ever best , and then we pray most happily , when we arise most humbled . Dr. Harris . §. 5. V. Incouragement from Gods gracious acceptation . * Evagatio verò mentis quae sit praeter propositum , orationis fructum non tollit . Aquin. 22 ae . q. 83. a. 13. * A man that hath the Palsie , his hand shakes , but we cannot say , he shakes his hand : so we may say , it is not they , but sin in them , as it is not he , but the Palsie distemper in him that shakes his hand . Mr. White of vai● Thoughts . p. 68. * Non imputantur cùm violenter importantur . Gilb. in suppl . Bern. in Cant. Serm. 1. §. 6. VI. Incouragement , from the sufficiency of grace in Christ to help against them . * Potesta● nostra ipse est : Itaque ora brevissime ac persectissimè quant im potes . Aug. Solil . loc . 2. §. 7. VII . Incouragement ; there will be no distractions in Heaven . * Vita justorum in his terris non ●am in justitia cernitur quam in justi●●catione , non in sancti●ate , sed in sanctificationo , non in puritate , sed in purificatione , non in perfectione , sed in profectu . J. F●● de ver . ●r . Justif. p. 162. * In Grammar , the Present tense is accompanied with the Imperfect . But the Future with the Plusquam Perfectum . Notes for div A61386-e27750 Cap. 10. Inferences from this Doctrine . §. 1. I. We have cause to mourn over our best duties . * Miserere mei Deus , quoniam ibi plus pecco , ubi peecata mea emendare debe● , or●● quidem ore , sed mente foris vagante ; orationis ●ructu privor , corpore sum interius , sed corde exterius , & ideo perdo quod dico — parum . enim prodest solâ voce cantare sine cordis intentione . Bern. Med. c. 8. §. 2. II. Omission of duty dangerous . §. 3. III. The great need of watchfulness . * Nusquam securitas neque in coelo , neque in paradiso , multò minus in mundo . In coelo cecidit Angelus sub praesentia Divinitatis , Adam in Paradis● de loco voluptatis , Iuda● in mundo de schola salvatoris . Bernard . * Philo describing the Therapeulae by some thought to be Christians , saies , They have God perpetually in their mind , insomuch that in their dreams they see nothing but the beauty of the divine powers . Dr. Light● . on Acts. p. 296. * Sine hac nec amanda est ipsa charitas , nec ipsi sidei fidendum , nec benè sperandum de ipsa spe . Dr. Arrowsmith . * 1 Pet. 1.13 . Gird up the loins of your mind . As loose cloaths hinder a journey , so loose hearts hinder a duty . * Eternam vitam or a petimus , nec tamen corde desideramus , clamantes tacemus ; si vero desideramus ex corde , etiam cum ore conticescimus , tacentes clamamus , Greg. lib. 22. in Job . * Oratio tua ●●cutio est ad Deum● quando legis , Deus tibi l●●uitur ; quando oras , cum Deo loqueris . Aug. in Psal. 85. * Cantant ut placeant populo magis quam ●eo . Habes in potestate vocem tuam , habeto & mentem ; frangis vocem , ●range & voluntatem . Bern. de inter . Do. c. 51. §. 4. IV. Reason to bless God for freedom from Distractions . §. 5. V. Religion is an inward , difficult and serious business . * There are written on the walls of the Jews Synagogues at this day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Prayer without the intention of the affection , is like a body without a soul. * Quatuor difficillimi labores laborantis in partu , docentis in schola , imperantis in bello . Precantis in Ecclesia . Drexel . * Behold the Jesuits Divin●ty . It is enough to be bodily present at the Mass , though absent as to the mind , provided he behave himself with a certain external Reverence . Connick . q. 83. a. 6. n. 197. 
A37987	----	A demonstration of the existence and providence of God, from the contemplation of the visible structure of the greater and the lesser world in two parts, the first shewing the excellent contrivance of the heavens, earth, sea, &c., the second the wonderful formation of the body of man / by John Edwards ... Edwards, John, 1637-1716. 1696 Approx. 619 KB of XML-encoded text transcribed from 224 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A37987 Wing E201 ESTC R13760 11836866 ocm 11836866 49767 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37987) Transcribed from: (Early English Books Online ; image set 49767) Images scanned from microfilm: (Early English books, 1641-1700 ; 27:12) A demonstration of the existence and providence of God, from the contemplation of the visible structure of the greater and the lesser world in two parts, the first shewing the excellent contrivance of the heavens, earth, sea, &c., the second the wonderful formation of the body of man / by John Edwards ... Edwards, John, 1637-1716. xix, 267, 151, [1] p. Printed by J.D. for Jonathan Robinson ... and John Wyat ..., London : 1696. Textual footnotes. Errata: p. 151 at end. Reproduction of original in Harvard University Libraries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Nature -- Religious aspects. 2002-06 TCP Assigned for keying and markup 2002-08 SPi Global Keyed and coded from ProQuest page images 2002-09 John Latta Sampled and proofread 2002-09 John Latta Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion A DEMONSTRATION OF THE Existence and Providence OF GOD , From the Contemplation of the Visible Structure of the Greater and the Lesser World. In TWO PARTS . The First , shewing the Excellent Contrivance of the Heavens , Earth , Sea , &c. The Second , the Wonderful Formation of the Body of Man. By IOHN EDWARDS , B. D. sometime Fellow of S. Iohn's College in Cambridge . LONDON , Printed by I. D. for Ionathan Robinson at the Golden Lion , and Iohn Wyat at the Rose in St. Paul's Church-Yard . 1696. TO THE Most Reverend Father in God , His GRACE THOMAS By Divine Providence Lord Archbishop of Canterbury , Primate and Metropolitan of all England , &c. May it please your Grace , HAving lately presented your Grace with a short Essay concerning the Causes and Occasions of Atheism , I thereby in a manner obliged my self to dedicate this following Treatise to your Venerable and Illustrious Name ; for that was but a Preparatory Introduction to this . It is certain your Grace hath Right to both , because you have shew'd your self a strenuous Asserter and Defender of the True and Orthodox Faith concerning the Deity , and betimes exploded the Vanity and Inconsistency of the Hobbian Creed relating to this Great Concern . And not only before , but since your Arrival to the Metropolitan See , you have signally owned and patronized this Cause which I undertake : and ( on the contrary ) you have ( as becometh your High Place ) publickly discountenanc'd , and given check to the Abettors of Atheism . I profess my self to be one that abhors unnecessary Disputes , and loves a Free and Ingenuous Latitude in Matters that are of an Indifferent nature . But when I see the Grand Points of our Holy Religion shock'd by Prophane Assailants , when I behold Impiety and Atheism lifting up their daring heads amongst us , I think my self indispensably concern'd ( according to that Talent which the Divine Goodness hath been pleas'd in any measure to confer upon me ) to grapple with the Bold and Vaunting Adversaries , to make Opposition to their extravagant Attempts , and to assert and defend that Cause which is the Basis of all Religion , the Supporter of Kingdoms , and the Glory of our Lives . This is that which I at present design , and humbly crave your Grace's Acceptance of what I here offer . But whilst I implore your Patronage , I will not apparently incur Your Displeasure , ( and at the same time Injure the whole Nation ) by diverting and detaining your Grace any longer : Wherefore I take my Leave of your Grace , and am glad I have this farther Opportunity of publishing to the World that I am , Your Grace's most bounden Servant , and dutiful Son , Iohn Edwards . The PREFACE . I Could have presented the Reader with many more Observations on the Particulars which I handle in the ensuing Discourse , especially on Animals , for ( besides what Remarks I have made my self ) many Learned Enquirers not only of * old , but † lately have given us a distinct and full Account of the Nature of them . But my Business was to take notice only of the most eminent of them , and that so far as they are evident Arguments of a Deity , i. e. of the Divine Wisdom in contriving their Make and Structure . And on other Works of the Creation , I could have expatiated much more than I have done ; but it being not my Chief Province , I did not think it would be expected of me , especially when that which I have said is sufficient for my present purpose . Nor did I design a particular Philosophical Account of all the things I treat of , because this is to be found in the known Tractates of Physicks . And as to the latter Part of my Undertaking , I could have more largely insisted on the Parts of the Body , but that had been to transcribe the Books of Anatomy . I reckon'd it therefore enough to give a Solution of the Main Phaenomena's in this Humane System , and to bring all by rational Deduction to this Conclu●ion , that they are caus'd by an Intelligent Mind . If I cannot by this Attempt convince Atheists , ( which perhaps is next to blanching an Ethiopian ) yet I hope I shall do something towards preventing the Spreading of that pernicious Infection which they are the Authors of ; I hope I shall effect something towards checking the Progress of that Hellish Ferment which works in the World at this day . It may be what I shall offer will be serviceable to bridle the Insolence of those bold Men , and to make them recoil and give back . It may be it will cripple and disable them , though they make a shift to be upon their Feet . Perhaps it may give them a Mortification , though they will not let us know so much . Or , if my Hopes fail me as to this , yet I will not despair of Confirming , and Strengthning such who are really perswaded of the Doctrine here treated of . I may be helpful to establish these Persons in their Belief , though I cannot reclaim the Infidelity of others . But this is not the height of what I aim at ; for , besides what I have already suggested , my Intention is that this Discourse should afford variety of matter to the Religious for their Devout Contemplations . I have set the Greater and Lesser World before them , and have so display'd the several parts of both , that they may every where discern the Eternal Godhead . I have propounded those Visible and Remarkable Topicks whence pious Minds may infallibly deduce the Truth and Reality of Providence , and the adorable Excellency of the Power , Wisdom and Goodness of God , and his other Divine Perfections and Properties which respect Mankind . If I had not chiefly design'd these Papers for such , I should not have so often alledg'd the Holy Scriptures : which with the other sort of Men are in no esteem , and are thought to have no Authority ; no more than the Alcoran , or some Legendary Tale. But all those that have a true Sense of Religion on their Spirits , reverence and prize these Writings next to the Blessed Author of them ; and they know that it is proper to prove a God out of his Own Book . The Reader may observe that I frequently make use of Scripture in setting forth Natural things , those which appertain to the Heavens , Earth , Sea , &c. and the Body of Man ; because I would let the World see that this Holy Book is not only useful as to Divine and Spiritual Matters , but even in respect of all sorts of Humane Learning , which I have on another occasion amply proved . Having thus propounded the Designs of my Undertaking , ( and if I be successful in any of them , I shall reckon it a great Happiness ) I will enter upon the Work it self , by the Assistance of Him whose Existence and Providence I am now to demonstrate . THE CONTENTS . PART I. CHAP. I. THE Argument of the following Discourse is suited to the Genius of those for whom it is chiefly designed . God's Being and Providence are proved in General : 1. From the Harmony and Connection of the things in the World. Where is shew'd wherein this Harmony consists , and how the Notion of Chance is baffled by it . 2. From their Excellent End and Designs , the chief of which is to be serviceable to Man. Both Animate and Inanimate Creatures conspire in this , being actuated by a Divine Director and Disposer . This ruines Monsieur Des Cartes's Opinion , whereby he attempts the solving of all things by Mechanick Principles . This also confounds his Denial of Final Causes in Natural Philosophy . pag. 1. CHAP. II. The Author proceeds to a Particular Proof of the Divine Existence and Providence from the Consideration of the Heavenly Bodies . The unrivall'd Beauty of the Sun. The Vniversal Vsefulness and Benefit of it . It s Vast Dimensions . The transcendent Swiftness of its Motion . It s Regular Course through the Heavens . Where is largely discuss'd the Copernican Hypothesis concerning the Earth's Motion , and is proved to be precarious ; because , 1. It is grounded on this Vnphilosophical Notion , that it is difficult and troublesom to the vast Heavenly Bodies to be continually journeying and posting , and therefore the Copernicans would free them of this great Trouble by laying it upon the Earth , which they fancy can bear it better . 2. It confronts that Historical part of the Bible , Jos. 10.13 . Isaiah 38.8 . In such a plain Narration of Matter of Fact , and that of a Miracle , it is not to be supposed that Words are spoken any otherwise than according to the Real Nature of the thing , and the Propriety of Speech . 3. It proceeds upon an erroneous and mistaken Apprehension concerning the Nature of the Earth , and the chief Inhabitant of it , Man : for both of them are far greater than the Heavens in real worth and value . 4. We may as well imbrace the Doctrine of Transubstantiation , which is an absolute Defiance to our Senses , as this Opinion . Objections and Evasions framed from Custom , and the moving in a Ship , answered . 5. If the Trembling of the Earth may be felt ( as all grant ) then the Violent Whirling of it about must needs be more sensible . Objections against this answered . Demonstrations which depend on the Eye-sight are fallible , and have been question'd by the best Artists . The Modishness of the Copernican Notion tempts most Men to follow it . This is no Temptation to the Author , who for the Reasons premised holds , that the Heavens continually roll about the Earth , from that effectual Impulse which they at first receiv'd from the Almighty Hand . p. 19. CHAP. III. The Oblique Course of the Sun , being the Cause of the Vicissitudes of Day and Night , of Winter and Summer , which are so beneficial to Mankind , is an Argument of the Divine Care and Providence . The Powerful Influence of the Moon evidences the same . So do the Planetary Stars , and Fixed ones : which latter are eminent for their Magnitude , Number , Beauty and Order , Regular Course , Vse and Influence ; all which set forth the Wisdom and Goodness of the Beneficent Creator . The Study of the Stars leads us to God. Astronomy Vseful . p. 51. CHAP. IV. The things which are remarkable in the Space between the Heavens and the Earth administer clear Proofs of a Deity ; as the Air , the Winds , the Clouds , ( where the late Archaeologist is rebuked ) the wonderful Ballancing of these latter : their gentle falling down in Rain by degrees : the Vsefulness of these Showers . The Rain-bow . Thunder and Lightning . Snow , Hail , Frost and Ice . p. 74. CHAP. V. The Frame of the Earth argues a Godhead . A particular Account of the Torrid Zone , and of the two Temperate , and two Frigid Zones : especially the two latter are shew'd to be Testimonies of Divine Providence . The present Position of the Earth is the same that it was at first , whatever the Theorist ( who confutes himself ) suggests to the contrary . Against him it is proved that the Shape of the Earth at this day is not irregular and deformed ; and that the Primitive Earth was not destitute of Hills and Mountains . These are of considerable use . The particular Advantages of them are recounted , and thence the Wise Disposal of the Creator is inferr'd . p. 95. CHAP. VI. Vegetables are next consider'd , and their Different Parts enumerated , and shew'd to be Arguments of a Divine Contriver . Their Fragrancy , Delightfulness , Beauty . Their various Natures , Kinds , Properties . Their Vsefulness in respect of Food . Particular Instances of some Foreign Plants , viz. the Metla , the Cocus-tree . They are serviceable for Physick . The Signature of some of them declares their Properties , and is a Divine Impression . p. 117. CHAP. VII . God is to be found in the Subterraneous World. Where are Waters , Fires , Metals , Minerals , to which latter belong Earths , Salts , Sulphurs , Stones both Common and Precious . The Loadstone particularly considered , and the Author's Opinion concerning it . He disapproves of the Total Dissolution of the Earth at the Deluge , and gives his Reason for it . His Iudgment touching Earth-quakes and Trepidations of the Earth . He invites the Reader to reflect with great Seriousness upon the late Instance of this kind : and to that purpose offers some Remarks upon it . Which he closes with a Devout Address to Heaven , to supplicate the averting of the Manifestation of the Divine Displeasure in this kind for the future . p. 137. CHAP. VIII . The Sea , with all its Treasures and Riches , is another Evidence of an Omnipotent and All-wise Being . The several Sentiments of Writers concerning its Ebbing and Flowing are examined . The Phaenomenon is resolved into a Supernatural Efficiency , and why . The Saltness of the Sea-Waters is in order to the Preserving them from Putrefaction . The Sea is kept within its Bounds by an Almighty Arm. God's Providence seen in making it both the Source and Receptacle of all Waters . The Theorist's Conceit of the Primitive Earth's being without Sea , refuted by Scripture and Reason . The great Vsefulness of the Sea in several respects . p. 162. CHAP. IX . The Wisdom and Power of God are discern'd in the Formation of Living Creatures that are Four-footed : which are distinguish'd according to their Hoofs , or their having or not having Horns , or their Chewing or not Chewing the Cud. Their Serviceableness in respect of Food , and Work or Labour . Instances of the latter sort . Even Creeping and Groveling Animals exalt their Creator . Fishes ( some of which are of a vaster Magnitude than any other kinds of Animals ) shew the distinguishing Providence of God in the peculiar Structure of their Bodies , in order to the Element they live in . Fowls are purposely shaped and contrived for the particular use they were designed for . Their Food is sometimes extraordinarily provided for them : and sometimes they are supported without it . They are observable for their being Musical , for their imitating Man's Voice , for their Beautiful Colours . Birds of Prey are generally solitary . The several Incubations of these Creatures afford Matter of singular Remark . The wonderful Make and Contrivance of their Nests speaks a Divine Architect . p. 182. CHAP. X. In the Smallness of Insects is display'd the Skill of the Divine Artificer . A Fly is of a wonderful Make. The Omnipotent Deity is discernable in a Bee , and in a Silk-worm . The Ant is more largely consider'd , viz. as to its Indefatigable Industry and Sagacity : both which are celebrated by all sorts of Antient Writers . The admirable Artifice of the Spider in making and hanging her Web , and catching her Prey . A Flea is the Workmanship of Divinity . Mites have Organized Bodies . p. 202. CHAP. XI . It is from a Divine Author that all Animals are fashion'd and contriv'd in their Parts and Organs , in their Senses and Faculties , according to the Employment , Use and End for which they are serviceable . The Natural Propension in them to propagate their Kind is from God. So is their Sagacity . This latter is voted for Reason by some Writers ; who also attribute Speech to them . It is proved that this is groundlesly asserted , and that Reason is the sole Prerogative of those Beings that are capable of Religion . To those who object the Uselesness , nay Hurtfulness of several Animals , ( as if this were an Argument against Providence ) it is answered , 1. Though we are not able to assign the Vse of some Creatures , yet it doth not follow thence that they are useless . 2. The Creatures which seem most Vile are a Foil to the rest . 3. There is some thing worthy of our Observation in every one of them . 4. Some of these are Food for others . 5. Most of them are useful to Mankind in a Medical way . The Author's Conjecture concerning the Benefit of Gnats , Fleas , Lice , Flies , Spiders . Venomous Creatures carry an Antidote with them . 6. The most hurtful Animals may be beneficial to Man as Crosses and Afflictions are , which are welcome to the Vertuous . 7. That they generally do so little Harm , when they are able to do so much , is a Manifestation of the Divine Care and Providence . 8. The Enjoyment of their Essence is from the Divine Bounty , which none ought to repine at . 9. They are made use of by God sometimes to plague notorious Offenders . Lastly , That any Creatures are Noxious , proceeds from the Sin of Man , and the Curse which followed it : wherefore we have no reason to complain of them , or to question the Goodness and Providence of God. The vast Numbers and various Kinds of Insects are some proof of their Vsefulness . All Creatures are some ways Good , and made for some Vse . Though we do not see their Vsefulness at present , after-Ages may discover it . p. 220. CHAP. XII . This Argument which hath been used all along in this Discourse to prove a Deity and Providence , was made use of in the Old Testament by Job , and by David in several of his Divine Hymns , ( which are distinctly Commented upon ) : by St. Paul in the New Testament , by the Christian Writers of the succeeding Ages , by Pagan Philosophers and Poets , whose memorable Testimonies are cited . The proper Inferences from the whole are these ; 1. We are obliged to own a Deity in the visible Works of the Creation . 2. We have hence Encouragement to contemplate the Creatures , and to study the Works of Nature . 3. By this Contemplation and Study we should be induced not only to acknowledg but to worship , love and obey the Omnipotent Creator , and to devote our whole Lives to his Service and Honour . p. 246. PART II. CHAP. I. THE Body of Man is more excellent and perfect than those of other Creatures , as to its Stature , and several of its Organs and Vessels . This singular and peculiar Workmanship is elegantly expressed in Psal. Cxxxix . 14 , 15 , 16. which Words are Commented upon . In the first Noble Cavity , viz. the Head , are observable , the Skull with its Sutures and its Membranes , with which it is lined ; the Brain , the Face with its Forehead , Nostrils , Cheeks , Lips , Chin , Mouth , to which latter belong the Palate , Uvula , Tongue , Teeth : The wonderful Contexture , particular Vse and Design of all which Parts are distinctly set forth , and shew'd to be the Effect of stupendous Wisdom . Page 1. CHAP. II. The excellent Fabrick of the Ear , and the several Parts and Organs which contribute to the Sense of Hearing . The peculiar Structure of the Eyes ; where a large and full Account is given of their Humours , Coats , Muscles , of the Eye-brows and Eye-lids , and the Hair belonging to both . The transcendent Usefulness and convenient Situation of this part of the Body . p. 26. CHAP. III. The Neck contains two Passages or Channels of a very admirable Contrivance , viz. the Windpipe with its Larynx and Epiglottis , and the Throat or Gullet . The second or middle Partition of the Body , viz. the Breast , is also shewed to be the Product of an omnipotent and intelligent Operator . The particular Vse and Serviceableness of the Lungs , and the peculiar Composure of them in order to this . The proper Office of the Heart . Its Vessels for conveying of Blood. The Circulation of this noble Liquor . The Swiftness of its Motion . The Situation of the Heart . The useful Membrane which encloses it . The several Vses of the Diaphragm . p. 42. CHAP. IV. The Frame of the third and lowest Region of the Body speaks a Divine Artist . The convenient Position of the Stomach . It s wonderful Operation in the Concocting of Food . The diverse Opinions of Writers concerning the Cause of it . The Author 's particular Sentiment . An Account of the Intestines , and of the proper Vses of them . The several Passages and Conveyances of the Chyle . The distinct Offices of the Liver , Spleen , Pancreas . How this Lower Partition of the Body is guarded and secured . The mutual and necessary Correspondence of the Brain , Heart and Stomach , which are the principal Contents of the three Regions of the Body . How by the Nerves and Animal Spirits convey'd in them , all Motion and Sensation are performed in Humane Bodies . p. 58. CHAP. V. The several Kinds of Flesh , and how exactly fitted and placed in the Body according to their several Vses and Purposes . Why the hinder part of the Cranium is so strong and thick . The admirable Conformation and Contrivance of the Vertebra of the Neck and Back . The particular Structure of the Hip-bones . The Nature and Vse of the Ribs . How smiting under the fifth Rib , 2 Sam. 2.23 . is to be understood . The peculiar Configuration of the Bones of the Hands . The general Vse of the Bones , together with the Marrow , of the whole Body . They are numerous . The Nature and Serviceableness of the Gristles . A distinct Enumeration of the several Sinks and Dreins which are made to carry off excrementitious Humours . What is the immediate Matter of the Seed . What of the Milk. The Author interposes his Opinion . The Lymphatick Vessels . The Pores of the Skin . p. 81. CHAP. VI. The wonderful Formation of the Foetus in the Womb is an irrefragable Argument of the Divine Wisdom and Power . It is so acknowledg'd by David , Solomon , Hippocrates , Harvey , Glisson . Whether the Child all the time of its close Confinement be nourish'd with Blood , or Chyle , by the Navel or by the Mouth . As its living in the Womb , so its safe coming forth thence is the Effect of a Divine Conduct and Providence . The Secret Parts are Proofs of a Wise and Intelligent Creator . A Reflection on the whole . The Body of Man a Temple . The great Variety of Workmanship in this Structure . St. Paul speaks like a Natural Philosopher . Every thing in Humane Bodies shews wise Forecast and Design . Though some of the Hypotheses proceeded on in this part of the Discourse should prove faulty , yet the very Things themselves will always remain Arguments of the Divine Wisdom , Power and Goodness . The exact Symmetry of Man's Body proved by several Learned Writers . The Exquisiteness of this Fabrick is made use of as an Argument for the Demonstration of a Deity by David , Job ( whose observable Words are paraphras'd upon ) , Isaiah , the Great Apostle , the Christian Fathers , Learned Jews , Gentile Philosophers and Physitians , several of the Moderns , as Bartholine , Diemerbroek , Harvey , Glisson , Willis , Lower , Boyl , Ray. p. 107. CHAP. VII . An Apology for Physicians : wherein there is given an Account why they commonly lie under the Imputation of Irreligion and Atheism ; viz. 1. From a Vulgar Prejudice which hath prevail'd in the World , and that among Gentiles , Iews , Christians . It had its first rise from that Averseness which was justly shew'd to those who were only Pretenders to the Art , and abused this Noble Profession . 2. This Prejudice is partly nourish'd by the particular Deportment of the Persons of this Faculty when they visit their Patients . 3. It may perhaps be increas'd by observing how seldom ( in respect of some others ) they appear in places of Publick Devotion . 4. It may be occasion'd by their Promiscuous Converse . 5. They may by some be thought to have no Religion because they have so much Philosophy . As for such of this Faculty as really favour Atheism in their Speeches and Practices , this is not to be imputed to their particular Art and Calling , for there are some very bad Men of all Professions . There are some footsteps of Religion in the Prescriptions of Physitians . Galen was in his way Devout . Modern Physitians have been Illustrious Examples of Christian Piety and Devotion , and great Assertors and Patrons of our Holy Religion . A Physitian as such is disposed to be a Wise and Good Man. p. 133. A DEMONSTRATION OF THE Existence and Providence of God , FROM THE Contemplation of the Greater World. CHAP. I. The Argument of the following Discourse is suted to the Genius of those for whom it is chiefly designed . God's Being and Providence are proved in General . 1. From the Harmony and Connexion of the Things in the World. Where is shew'd wherein this Harmony consists , and how the Notion of Chance is baffled by it . 2. From their Excellent End and Designs , the chief of which is to be serviceable to Man. Both Animate and Inanimate Creatures conspire in this , being actuated by a Divine Director and Disposer . This ruines Monsieur Des Cartes's Opinion , whereby he attempts the solving of all Things by Mechanick Principles . This also confounds his denial of Final Causes in Natural Philosophy . IT is certainly a great Proof of the Catholick Degeneracy of this present Age , that the Minds of Men are generally averse to Religion and Vertue : but it is yet a greater Evidence of this degenerate and vile Temper , that such Numbers of them are backward to acknowledg the Divine Being Himself , and his Wise Contriving and Managing of all things . Many Arguments have been made use of to baffle this gross piece of Impious Folly , but still we find it is Rampant in the World. Many Antidotes have been prescribed to expel this Poison , but yet we see it is not rooted out , yea in some Places it grows more raging and infectious . Even those who pretend to be the greatest Masters of Reason industriously propagate this Contagion : that is as much as to say , the Men of Wit confront and deny what all the Wise Heads in the World have acknowledged . These latter , whilest they have been searching into the Works of Nature , have been directly led to a Deity . For , as an Excellent Person saith , * By the Greatness and Beauty of the Creatures , proportionably the Maker of them is seen . The Works of the Creation shew us the Creator Himself . These are Nature's Bible , wherein we plainly read a God. Which occasion'd Plotinus to say , If the World could speak , and we could hear its Voice , it would certainly utter these Words , God made me . This is the Subject of our present Undertaking . And I make choice of this Argument before all others , because it is one of the most Sensible nature , and therefore is fittest to be used when we deal with those that are governed by Sense and outward Impressions only . This is an Argument that they can feel and see , and have a bodily apprehension of , and therefore there may be some Hopes of working upon them by it . The Wisdom and Power of God are legible in the admirable Structure of the Universe . All created Things bear the manifest Signatures of a Deity . The Existence of a Divine Numen may be inferr'd from the Fabrick and Contrivance of the World , and all the Parts of it . This is that grand Truth which I will insist upon : And , 1. More Generally , and at large , I will prove that the Creation and Make of the World forcibly argue a God. 2. I will instance in the Particular Works of the Creation . First , To speak of the Works of the Creation in general , they are Arguments of a Deity and a most wise Disposer of all Things , because , 1. They are so Exact and Harmonious . 2. It appears that they are design'd to some excellent Ends and Purposes First , We cannot but take notice of and admire their Exactness and Harmony . * The Works of God , saith the excellent Philo , are so accurate that they cannot possibly be found fault with , reproved or amended , because they are framed with the most consummate Skill and Art. This marvellous Art and Wisdom in the Make of every Creature , ( even the least and meanest ) in the Proportion , Beauty , Distinction , and yet Fitness of their Parts and Organs , are so plain and evident that they cannot possibly escape our Observation . This was the meaning of Plato's Saying , that God doth always act the Geometrician , that is , in all his Works he keeps an exact Proportion and Harmony . Scan well the nature of Things in the Universe , and you will see that there is a due Correspondence of one Thing with another ; all things are fit , sutable and agreeable : there is a convenient and regular Subordination of one to another . The Clouds are naturally in a Propension to fall upon the Earth and moisten it , and the Earth naturally stands in need of these Clouds , and cannot bring forth its Fruits without their Assistance ; and therefore in time of Drought it seems with open Mouth to call as 't were for the Rain of Heaven , and afterwards it gratefully returns it in Vapours and Exhalations for the producing of Clouds again : These Clouds and this Earth , with their Rain and Fruits , are absolutely necessary for the use of Man and Beast , as appears from their impatient craving of these Benefits when they are deprived of them . Thus God is said to hear the Heavens , and they to hear the Earth , and the Earth to hear the Corn , Wine and Oil , and they to hear his People , Hos. 2.21 , 22. It fully , but briefly , expresses the Mutual Agreement of the Works of the Creation among themselves , and the Dependence of them all upon the Supream Being . So the Difference of Sexes , or the Constitution and Make of Male and Female in all Living Creatures , shews that they have a respect to one another , that there is a Relative Tie and Connexion among them , viz. in order to the preserving of the Kind , and increasing the Number of them , ( Whence by the way we may infer that the Arabian Bird which the Poets talk of , of which Sort they say there never is but one , is a Fiction , for Nature designed the Propagation of the Species . ) And in almost innumerable other Instances it might be shew'd that there is this Natural Dependance of one Thing upon another : Wheresoever we look we may espy this . Hence we find that those profound Sages Pythagoras and Plato frequently inculcate that all things are Linked together ; there is an Affinity among Beings in the World : All Things in Nature are a-kin to one another . And this Heraclitus meant when he said after his obscure manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i.e. one and all things in the World have a mutual Dependence , they are like the Body and the Members : Their Perfection consists in their Relation to and Connexion with one another . This the Royal Philosopher often suggests , that the World is of one piece . * All Things are tied together as 't were by a Sacred Tie and Bond , so that nothing is a Stranger to another : They are all coordinate , and adorn and beautify the same World. Now this wonderful Sympathy and Cognation , this Pulchritude and Consent of Things cannot be without an Eternal Mind . This Excellent Order and Harmony of the World argue a Supream Director . † The Workman is known from the Work it self , as Philo saith rightly ; from the Make of the World you may gather the Author of it : For ( as he adds ) no Exact and Artificial Work is of Self-production . Wherefore from the Admirable Artifice of the World's Composition , we may conclude that it was not from Chance , not from a temerarious ( but lucky ) hit of Atoms . What Beautiful and Stately Palace was ever known to be rais'd by Chance ; and how then can this Massy Fabrick , this great Amphitheater of the World be thought to have no other Rise ? Which very Argument Plutarch long since used to baffle those Mens fond Conceits who talk'd of Fortune in this Case . * Nothing , saith he , that is Fair and Goodly hath a fortuitous Original , but is wrought by some Art. He that sees an excellent Clock or Watch , made of so many Wheels , &c. shewing the Hour of the Day , and observes the orderly Motion of it , will not say it was thus framed by Chance : How then can he have the Face to say that the Sun which rules this Artificial Work is a Casual Product ? Yea , how can he be so impudent as to say that Man himself was but a By-blow ? Shall an Inanimate Machine be extoll'd as the effect of Art and Invention , and yet shall the Artificer himself be voted to be from no such Principle ? Surely Men of Sense and Brains cannot but blush at such absurd Propositions . It was incomparably spoken of Maximus Tyrius , † Be perswaded ( saith he ) that this Universe is the Harmony of a Musical Instrument , and that the Artificer of it is no other than God. Though we should grant the World to have been Eternal , yet it is impossible that that immense and eternal Matter should dispose it self into such beautiful Order without some Intelligent Substance and Contriver . And therefore those who are of Opinion that Aristotle held the World to be Eternal , yet confess that he acknowledg'd it to be from God , and not by Chance . For it is unspeakably absurd and ridiculous to say that meer Matter fell into this excellent Frame we behold it in , and not from a knowing and designing Principle ; for Casualty is without Order , Rule or Certainty : Therefore the Fabrick of the World must be from the Wisdom of some Omnipotent Creator , or else we can give no account of the Order and Graceful Disposition of Things , and of the Harmony of the World , which ( as * Seneca saith truly ) consists of discording and contrary Qualities . To this purpose an antient Christian Writer , speaking concerning God , hath these Words , † He hath most fitly adorned the Universe , and hath reduced the Discord of Elements into Order and Concord , that the whole World might be Harmonious . And the Permanency of this excellent Order shews its Author : Wherefore to that Question , * Whence doth it appear that there is a God ? Iustin Martyr gives this Answer , From the Consistency and lasting Order of Things in the World. The Laws and Course of it have remained regular and constant for so many Ages : the Effects are steady , methodical , and unalterable . This is that admirable † Consequence and Proportion ( as Philo calls it ) which we may observe to be in all Things , whereby they are indissolubly chain'd together , and continue with an uninterrupted Series . The only account that can be given of this , is what the same Author saith , ‖ The Eternal Law of the Eternal God is the most firm and stable Basis of the World , and all Things in it . Thus the Works of the Creation are a proof of the Deity ; their durable Harmony evince a God. Chance could not effect all these great and wondrous Things , it could not produce such a Glorious Fabrick , neither can it uphold and sustain it : Wherefore we may infer that there is an Omniscient Creator , a Wise Artificer . Secondly , As the Admirable Order , so the Excellent End and Design of the Works of the Creation demonstrate the Being of a God. Not only Men and Angels , which are the Flower of the Creation , act for some End ; but all other Creatures of a lower Rank may be said to do so likewise : Even Things that are Inanimate and void of Sense act for some Purpose . The Sun warms , and the Clouds moisten the Earth , but not for themselves ; and the Earth thus warmed and moistened produces Herbs and Fruits , but not for it self , but for the several Animals which inhabit on it , Man especially who rules over them . But this will not go down with some , particularly the Theorist : * To say ( saith he ) that the World was made for the sake of Man is absurd , and better deserves to be censured for an Heresy in Religion , than many Opinions that have been censured for such . And then in order to this he degrades and defames Man in a most scandalous manner , ( as if he were no Sharer in Humane Nature himself ) he makes him a very paultry Creature , a poor sorry Scrub ; and then at last he cries out ( I wish he had forborn ) Is this the great Creature which God hath made by the Might of his Power , and for the Honour of his Majesty , ( thus comparing the Almighty to Nebuchadnezzar ) upon whom all Things must wait , to whom all Things must be subservient ? I delight not in quoting such Passages as these , but there is a kind of necessity of doing so , that Mens Minds may not be corrupted and debauch'd by such ill Language , which I hope may be in part prevented by my cautioning against it . And here , by the way , seeing I now have , and shall frequently afterwards have occasion to mention some Opinions of this Ingenious Gentleman , and to argue against them ; I do here once for all declare that nothing of this Nature is done by me from a Principle of Contradiction , or a delight to oppose this or any other Author's Assertions . No : I most solemnly profess and acknowledg that I bear a due regard to the Wit and Invention of his Hypotheses , which are very diverting and entertaining . But because I am verily perswaded that they are defective as to Truth , I on that account offer a Refutation of them . But I would not be thought to say any thing out of pique , or so much as an Inclination to reflect with Contempt or Disgrace on any Man's Person or Undertakings , and particularly those of the Ingenious and Learned Theorist . It is wholly from a just and deep sense of their opposition to that great Standard of Truth in this kind , viz. Moses's Writings , that I appear against them . And I think it is a good and justifiable Employment to assert and defend the Mosaick Verity : and whilst I am about this Work , I reckon I am in an Honourable Post. That the World is made for Man , is no such daring Proposition as some pretend it is . The Heavens above him , and the Earth beneath him , are for his Sake . Even those former , the Heavenly Bodies , are made for him , or else you can never make Sense of the Psalmist's Words , Psal. 8.3 , 4. When I consider thy Heavens , the Work of thy Fingers , the Moon and Stars which thou hast ordained , then I say , What is Man that thou art mindful of him , and the Son of Man that thou visitest him ? Whence it is evident that these glorious Creatures ( so bright , so beautiful , so remarkable ) were created and provided for the use and benefit of Man , and that God sheweth how mindful he is of him , and how he delights to visit him , i. e. to discover an extraordinary Kindness to him above all other Creatures , by providing the World and all Things in it for him . It is true , the Heavens are made for the Angels as well as Man ; but yet we know that even these excellent Beings ( though they be of higher Nature that he ) are Ministring Spirits , and employed for the good of Mankind , especially of the choicest part of them , the Heirs of Salvation . So that not only the Heavens , but the Inhabitants thereof are for Man's sake . But it is enough for my present purpose that the Sublunary World , and the Heavens ( of which we are to treat ) serve Man , and were made for him . This the Stoicks were great assertors of ; and particularly * Tully , who was a Friend to that grave Sect , defends it . Man is as it were the Center of the World in respect of Final Causes , saith a † profound Philosopher of our own . And though this be denied by Des Cartes , and some of late , ( who would pretend to imitate him in that as well as in some other Things ) yet till there be assigned better Arguments for their Opinion than we hitherto find , we have reason to hold fast our Proposition , that the World was made for the Sake of Man. Even Inanimate Creatures are accommodated to his use and service , and the whole Creation some way or other is for his Good. Yet it is certain that they have no Knowledg or Foresight , no Consultation or Deliberation , and consequently can understand nothing of this End which they are made and continually act for . Wherefore we must necessarily grant that there is an Omniscient Principle that acts them , there is a wise and understanding Being that directs and governs them . It must be ascribed to this , and this alone , that irrational and dumb Creatures , yea such as have no sensitive Perception , act so orderly , and with a tendency to an End : And this they do not seldom , but constantly and perpetually . We see and observe that there is an uninterrupted Course of the Sun and Moon , and other Heavenly Bodies in order to our Welfare , which could not possibly be procured without them : And we see and are convinced that other Senseless Creatures are directed to an End , and miss it not : All Natural Agents ( of what kind soever ) have a regular and fixed Tendency to what is profitable for the Universe . The short is , any Man that is not wilfully blind may see that there is Design and Contrivance in the World's Creation , and in all the Parts of it , and that there is an End pursued even by those Beings which have no Sense or Reason : Whence we cannot but conclude that seeing these are void of all Counsel , and consequently do not act thus by any Counsel of their own ; therefore they do it by another's . There is some Intelligent Agent and Principle , there is some wise over-ruling Cause that directs and governs them , and purposely produced them for such Ends and Uses . Will not any understanding and considerate Man grant that this Director and Governour is God ; who as he is the Ruler , so was the Author and Architect of the World ? It was he that first endued them with such a Nature and Instinct , whereby they tend to their particular Good and End , and also to the universal Good of the World. Yea , those things which are contrary to one another , conspire in one common End. We must be forced to give our Suffrage to what one of the Antients said , There is God , * who hath commodiously framed and ordered all the Parts of the Universe for the advantage of the Whole : As they have their Existence from him , so they are actuated by him . And it is utterly impossible to conceive that they can be able to act as they do , i. e. for certain Ends and Purposes , unless there were an higher Agent to direct them . The End and Contrivance of things undeniably prove the Divinity , and confute blind Chance and Fortune , yea and Necessity too ; which latter is held by Spinosa , and accordingly † he asserts that God himself hath no certain End or Design in what he doth . Thus whether you respect the Order and Beauty of the Creatures , or the End and Design of them , it is evident that they are Arguments of a Deity . The whole Frame of Nature cries out that there is a God : All the Creatures confess that they are not of themselves , but from an Other . In vain hath the French Philosopher attempted to prove that we may give an account of all the Phaenomena of the visible World from Matter and meer Mechanical Motion . I say , in vain was this Attempt made , though I deny not that the Noble Author of it hath shewed a great deal of Wit and Art in the Prosecution of it , and hath said more than any other Man ever did , or perhaps could in Defence of this Hypothesis . But any Impartial Judg that hath perused what the Learned * Dr. More hath offer'd against it , will pronounce it to be a vain Enterprize , and indeed utterly Unphilosophical . He hath demonstrated that there is not any necessary Causality in Matter , whereby such Effects are produced , that there is no such immutable Law implanted in it , no such original and independent Power , but that it is derived wholly from a higher Principle . By sundry Arguments he irrefragably baffles the Notion of solving all Things by Mechanick Principles , but by no Topick more effectually than that which I have propounded , viz. the wise Contrivances in the Works of Nature . Mere Motion is no Designer , no Contriver , therefore it can't be the Cause of those Things which we daily see . We must then rationally as well as necessarily infer an All-wise Being from the Operations of the Creatures , for we see that they are directed to some End. And as to what Des Cartes saith , that the Ends of the creating of things are not known to us unless God be pleased to reveal them , I refer the Reader to the * Honourable Mr. Boyl , who hath professedly writ against this Doctrine , and hath with undeniable Demonstrations confounded it ; that is , he hath most clearly and convincingly shew'd that the Ends and Designs of God in the Works of the Creation are manifestly known , and in abundant Instances he shews that they are most obvious and apparent . He denies not that in some of God's Works the Ends designed are somewhat obscure , and seem to be beyond our reach ; but then it is as true that in most of them the Ends and Uses are manifest , and the exquisite fitness of the Means is conspicuous . And ( as he observes ) by this way of ordering and managing Things , the most wise Author of them doth both gratify our Understandings , and make us sensible at the same time of the Imperfection of them . Indeed this must be said , that Cartesius's Opinion , viz. that the Consideration of Final Causes , hath nothing to do in Philosophy , is consistent enough with his own Principles : for , if all that we see in the Bodies of Animals , and elsewhere in the World , be merely Mechanical , then there is no Contrivance , no Art , because he holds all to be the natural Result of Matter ; and consequently there is no End , and ( which follows from that ) there is no Signature of Divine Wisdom in the framing of them . But this Conceit of his of Mechanism hath been justly exploded by all the great Masters of Reason who have handled this Subject ; and the excellent Person before-named hath for ever silenc'd that Opinion , if Convictive Arguments can silence it . Therefore Des Cartes's denial of Final Causes falls to the Ground , because it hath nothing to support it now since that Foundation is removed . Mr. Boyl hath observed well ( not only like a Philosopher but a Christian ) that this French Wit , by his throwing aside Final Causes , hath thereby deprived his Disciples of the chief End of Natural Philosophy , which is to set forth the Praises of God , and to admire his Goodness and Wisdom in the Fabrick of the Universe . But if we will truly Philosophize , we must by no means shut out the Consideration of the Ends of the Creation , but we must with great diligence and study enquire into them , and acquaint our selves with them : And then by seeing and observing the World we shall learn to know a God , we shall be brought to acknowledg and adore an infinitely wise Author who appointed all things their Ends , as well as gave them their Beginning . And now having thus spoken in General , I will descend to Particulars , and consider the whole visible Structure and System of the World as to its several Parts . Here we will contemplate , 1. The Heavens . 2. Those things which are observable between the Heavens and the Earth . 3. The Earth . 4. The Sea. 5. The Inhabitants that belong to these several Regions , Aerial , Terrestrial , Aquatile . All these proclaim a God , an Omnipotent Supream Being , a Wise and Provident Governour . CHAP. II. The Author proceeds to a Particular Proof of the Divine Existence and Providence from the Consideration of the Heavenly Bodies . The unrivall'd Beauty of the Sun. The Vniversal Vsefulness and Benefit of it . It s vast Dimensions . The trascendent Swiftness of its Motion . It s Regular Course through the Heavens . Where is largely discuss'd the Copernican Hypothesis concerning the Earth's Motion , and is proved to be precarious ; because , 1. It is grounded on this Vnphilosophical Notion , that it is difficult and troublesome to the vast Heavenly Bodies to be continually journeying and posting , and therefore the Copernicans would free them of this great Trouble , by laying it upon the Earth , which they fancy can bear it better . 2. It confronts that Historical part of the Bible , Jos. 10.13 . Isa. 38.8 . In such a plain Narration of Matter of Fact , and that of a Miracle , it is not to be supposed that Words are spoken any otherwise than according to the real Nature of the Thing , and the Propriety of Speech . 3. It proceeds upon an erroneous and mistaken Apprehension concerning the Nature of the Earth , and the chief Inhabitant of it , Man : For both of them are far greater than the Heavens in real worth and value . 4. We may as well imbrace the Doctrine of Transubstantiation , which is an absolute Defiance to our Senses , as this Opinion . Objections and Evasions framed from Custom , and the moving in a Ship answered . 5. If the Trembling of the Earth may be felt ( as all grant ) then the violent Whirling of it about must needs be more sensible . Objections against this answered . Demonstrations which depend on the Eye-sight are fallible , and have been questioned by the best Artists . The Modishness of the Copernican Notion tempts most Men to follow it . This is no Temptation to the Author , who , for the Reasons premised , holds that the Heavens continually roll about the Earth , from that effectual Impulse which they at first received from the Almighty Hand . I Begin with the Heavens , that immense Space where the Sun and Stars are placed , that vast Expansum which contains the Great and Glorious Luminaries of the World ( for I speak not any thing of Angels , the Blessed Inhabitants of this upper part of the Creation ; as afterwards when I shall treat of Man I shall say nothing of his Soul , because I have design'd to discourse only of the visible World. ) These Heavens declare the Glory of God , and the Firmament sheweth his handy-work , Psal. 19.1 . they tell aloud who was their Author , even the same who is the Infinite and Bountiful Source of all Things . He framed this Molten Looking-Glass ( Job 37.18 . ) this Solid and Bright Mirrour of his own Majesty , that we might behold Him and his Perfections in it . And yet He stretched out the Heavens like a Curtain , ( Psal. 104.2 . ) as a Vail to shrowd as it were the amazing Excellency of the Divine Glory from Mortal Eyes , although from thence he distributes all the Tokens of his Liberality and Kindness to us . There is nothing more evident than that the Heavenly Bodies were made for the good of Mankind , i. e. to influence on the Earth , to shine , to give Rain from the Clouds , to yield Heat and Moisture , &c. Which is expressed by their hearing the Earth , in that fore-mentioned Place Hos. 2.21 . where God is likewise said to hear them ; for they do as it were by their natural Frame and Disposition desire of God to be beneficial to the Earth , and the Inhabitants of it . And he doth hear ( or as 't is in the Hebrew ) answer , and fulfil the natural Inclinations of these Celestial Bodies , which have a tendency to Man's Good and Advantage . And that the End and Use of them is to be serviceable to Mankind , is clear from the first Institution and Appointment of them : God made two great Lights , the greater Light to rule the Day , the lesser Light to rule the Night : He made the Stars also , Gen. 1.16 . viz. to rule the Night . And what can we imagine this Government of Day and Night to be for but to serve the Necessities of Man ? Of these Celestial Bodies I will speak particularly , and first of the Sun , that great and vast Source of Light , that glorious Eye of the World which penetrates into the darkest Recesses on Earth , and lays them open and visible : Though such is its Sovereign Majesty that it will let nothing be seen in the Heavens but It self , it blots out all the Stars with its redundant and unrivall'd Lustre ; yea , such is its radiant Glory that it will not suffer us to gaze upon it . That which is the Cause of seeing all things , will scarcely be look'd upon it self . This is the Prince of the Heavenly Luminaries , as * Arnobius speaks , by whom all Things are array'd and deck'd with the Robes of Light. This is emphatically call'd † the Light , or the Fire , ( for Vr signifies both ) because it not only illuminates but warms the World with its powerful Rays . Unto the former Quality we are beholden for our Ability to see how to dispatch our Business and Work. Our Bodily Eyes would be useless without this of the World , for they would serve us to no purpose of Life : And the whole Earth would be but one dark Dungeon . And it is not only for Necessity but Pleasure that this Light is given us , for to it we owe the several beautiful Colours which ravish our Sight , for these are the various Modifications of its Light and Splendour . From the latter Quality with which this glorious Body is endued , the Earth receives all its Fecundity and Fruitfulness , and all Animals their Vigour and Activity . For the Sun is the grand Cherisher of all Things , the Common Parent of Life , the Foster-Father of the World. Because of this transcendent Excellency the Pagans ascribed Divine Nature to it . Yea , others ( both Iews and Christians ) though they went not so high , yet were of Opinion that the Sun is an Intelligent Being . This was the Apprehension of * Maimonides , and of † Manasseh ben Israel : And ‖ Origen long before these held the same . Which Extravagancy we can attribute to nothing but their very high Esteem which they had of this glorious and beneficial Gift of the Creator . Next to its Beauty and Usefulness we might consider its stupendous Magnitude , which calls for our Admiration , and commands us at the same time to admire with a most profound reverence the Divine Immensity from whence it had its Original . It is some thousand times greater than the Moon ; and a hundred and forty , others say a hundred and sixty , others say eightscore and odd times bigger than the Earth , ( for the Opinions of Authors are different about the Dimensions not only of the Sun , but of the Moon , Stars , and Earth , their Computations varying because their Hypotheses of the Heavenly System and the Distances of these Bodies from one another are disagreeing ; ) but 't is acknowledged by all that the Body of the Sun is of a wonderfully vast Bigness ; they all agree that it is much above a hundred times larger than the whole Earth , and they unanimously reject and explode Epicurus and that Philosopher of the Italian Sect , * who held the Sun is no bigger than it appears to us to be . Again , the admirable Motion and Course of this glorious Luminary require and deserve our Contemplation : And here we shall plainly observe the Footsteps of an Extraordinary and Divine Power . First , the Constancy of its Motion is matter of Admiration : Whence it was ( as * Plato thought ) that the Heavenly Bodies , and this more especially , were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if their never-failing Course argued them to be Divine . And it appears from † Macrobius likewise that they had that Denomination from their incessant Running ; as if this were a stamp and impress of Divinity . Secondly , not only the Perpetuity of the Sun's Motion , but the Swiftness of it is remarkable , which is very elegantly express'd to us by the inspired Poet , Psal. 19.5 . He rejoiceth as a strong Man to run a Race , he resembles some celebrated Athletick that is famous for his Nimbleness of Feet , and always outruns those whom he strives with , and wins the Prize from them . This Celestial Racer , as the skilfullest Mathematicians inform us , runs 15 Degrees in an Hour ; and seeing a Degree in the Heavens is 15 German Miles , i. e. 60 Italian or English ones , we may infer that he measures about 1000 Miles in an Hour . Though this Illustrious Body be of that huge Bulk and Magnitude which I before mentioned , yet this is its marvellous Speed and Career . Because of this great Celerity Wings are attributed to the Sun , Mal. 4.2 . ( but applied in a Spiritual manner to the Sun of Righteousness ) he flies rather than runs . And in allusion to this is the Psalmist's Expression , If I take the Wings of the Morning , Psal. 139.9 . i. e. if I make as much haste as the Sun doth when it sets out in the Morning , and flies from the East to the West in a few Hours ; or if I hasten as fast as the Sun-beams do when at its rising they spread themselves over the Horizon . The Rapid Motion of the Sun , the swift and sudden passage of its Light are its Wings . The like manner of Expression is used by Lycophron , who speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aurora , attributes Pegasus's Wings to it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It flew over a certain Promontory with the swift Wings of Pegasus . And for this reason perhaps Pegasus is said by the Greeks to be the Son of Aurora . But , Thirdly , The Regularity of the Sun's Motion is that which I shall chiefly insist upon , and thence demonstrate that there is a higher Cause and Author that gave it this orderly Progress . As it hath a Monthly Motion through a twelfth part of the Zodiack , and passes through the whole every Year ; so it every Day runs about the Earth . Though I know according to some late Philosophers this Globe of the Earth is daily moved about its own Axis , as well as yearly through the Zodiack . These Men have taken pity of this part of the World which was thrust into the Center of it , and have set it up higher . And the Sun , as if it were some malicious Spy and Betrayer of Secrets , is detruded by them into the lowest part of the World , the Earth's former place . And accordingly they tell us that the Earth turning round its own Axis in 24 Hours from West to East , makes Day and Night ; Day in that part which being turn'd toward the Sun it receives the Rays thereof , Night in that part which is turn'd from the Sun. And the Earth , besides this Diurnal Motion , hath an Annual one , they say ; that is , in 12 Months time it goes round about the Sun : and hereby it is that the Sun seems to be joined with or opposed to such and such Stars . But though I dislike no modest and sober Assertions of Philosophick Heads , and I reject no Hypothesis merely because it is New , ( though I must needs say that Pythagoras and one or two more of the Antient Philosophers speak as if they had believ'd such a thing ) yet I find little reason to embrace this , notwithstanding Copernicus hath so many Disciples of late ; yea though * Iacob Behmen ( that this piece of Philosophy might be even Iure Divino ) tells us that he received the Doctrine of the Earth's turning round from the Spirit by Revelation . I do not lay any stress ( as some I find have done ) on such Passages of Scripture as that in Psal. 104.5 . He laid the Foundations of the Earth , that it should not be moved for ever , and other Places which have Expressions that denote the Stability and Fixedness of the Earth ( though I must needs say we ought to have regard to the very Phraseology of the Holy Writings . ) There is no absolute proof from these Texts , no more than there is on the other side for the Rotation of the Earth , from such places of Scripture that mention the moving of the Earth , or from the Etymology of the Hebrew word Eretz Terra , which some derive from rutz currere . To which might be opposed the Derivation of Vesta , which is one of the Names of the Earth , * Stat vi Terra suâ ; vi stando Vesta vocatur . The Earth ( which is the same with Vesta ) hath its Denomination from its standing : Which by the way shews what was the Sentiment of the Antients concerning this matter ; they verily thought and believ'd that the Earth stands still . But , to pass this by , I am induced to disbelieve the Circular Motion of the Earth after the rate that the Copernicans assert it , for these following Reasons . 1. This supposes the Sun and the other Heavenly Bodies to be without Motion , or to have a very inconsiderable one : For the grand Reason , you must know , why they assert the rolling about of the Earth , is because they would free those vaster Bodies of the Sun and Stars from this troublesome Motion . They would save them the labour of such long Journeyings and Postings . It is more fitting and reasonable , they say , that this Terrestrial Spot should be in perpetual Agitation than that the huge and spacious Orbs of the Sun and Stars should wheel constantly about . Yea , some of them have founded it upon a Culinary Maxim , viz. That the Meat which is to be roasted turns round with and upon the Spit ( its Axis ) before the Fire : But we do not see that the Fire turns round about the Meat . Just so the Earth turns it self round to the Sun , to roast it self , and who would expect any other thing ? They are the very Words of a * great Astronomer . This is their Kitchin-Astronomy , and they talk more like Cooks than Philosophers . If we would speak like these latter , we must confess that this Rest ( which they suppose ) of those great Firy Bodies is against the very Nature of them , which is Active and Stirring , and tends to a Circumgyration . Therefore it is an Unphilosophical Thought to imagine that the vast Bodies of the Heavens stand still , seeing their very Nature is to be in continual Motion . The Etherial part , and especially the Globes of Light are made for Agitation , yea their Essence consists in it , for Fire is nothing else but fine and subtile Matter in motion . Wherefore if we conceive aright of Things , we shall apprehend it very reasonable to believe that the Celestial Bodies are in perpetual Motion , and that they move not only about their Center , but sally out into a Progressive Motion , and constantly remove from one Place to another , at least in respect of the other Bodies that are about them , or are in other Spheres or Orbits : For we do not now go upon the Notion which Des Cartes hath of Local Motion , according to whom the Earth doth not properly move , but only its Vortex in which it swims ; whilst the Earth it self is all the time in perfect rest , because it changes not its Place , but continues in the same Space it was in at first . But we deal not now with the Cartesians but the Copernicans , who hold that the Heavens ( properly speaking ) stir not out of their Place , but may be said to stand still ; or however in comparison of the Body of the Earth they may be said to have but an inconsiderable Motion : For this is one Argument which is used by them for their Opinion , viz. That it is not likely that such huge vast Bodies as these , and so many of them should be set a moving , whenas the Earth is of a small Bulk in respect of them , and might soon be turned about , and besides it is but one single Body . This hath been the constant reasoning ( if I may so call it ) of those that adhere to the Copernican System . Galilaeus argues after this manner in his * System of the World ; and so † Kepler infers the Motion of the Earth from its Smallness , and the Greatness of the Heavenly Bodies . Another ‖ great Mathematician uses this Comparison , The Earth is more easily moved ( saith he ) than the Celestial Luminaries , as a Mother with more ease can take her Children and set them at the Fire to warm them , than she can remove the Fire to them . Thus they all along fancy that it is a very troublesome thing for these huge Globes to remove from place to place : They conceit that the greatness of these Bodies makes them uncapable of moving with ease . But this is Unphilosophical , and therefore we may justly look upon the Argument drawn from it as so too . What Man of unprejudiced Thoughts can perswade himself that * Varenius ( who sums up in brief the Sense of all the Copernicans ) discourses closely when he saith , It will appear that the Earth moves about its Axis , if we consider the vast Magnitude of the Stars in respect of the Earth . The Sun is above two hundred times bigger than the Earth , and the Fixed Stars are above a thousand times bigger than it . Now , is it not more likely that the Earth moves than that these vast Bodies move from Place to Place ? I answer , No : the thing is not at all likely , for the vaster these Bodies are , the more easy is their Motion . This is plain , because where there are the more parts in Motion , there the impulse is stronger and more vehement : And where there is this Vehemency the Motion must needs be facile , it being put on with so much Strength and Vigour ; especially , if we remember that God impress'd this Motion at the very first , and so it is natural , and consequently is easy . This , I think , sufficiently proves that they who argue from the Bigness of the Sun and other Heavenly Bodies to the Stability and Rest of them , have no ground in Reason and Philosophy . No : they talk after a popular manner , and because they see that Bulky Persons do not stir about with that nimbleness which is observ'd in others of a lesser Size , they think it is so with the Sun and Stars , or that they are idle and lazy , and loth to bestir themselves . Or it may be they proceed on that Vulgar Maxim , viz. That great Bodies move slowly . And because that those of the Heavens are very great , they will not suffer them to move at all ; forgetting in the mean time that it is their very Nature to move , and that their Make and Constitution prompt them to it . Secondly , The Copernican Opinion seems to confront a higher Principle than that of Reason . If we will speak like Men of Religion , and such as own the Bible , we must acknowledg that their Assertion is against the plain History of the Holy Book ; for there we read that * the Sun stood still in Ioshua's time , and † went back in King Hezekiah's . Now , this Relation is either true or false , ( it must be one of them ) : If it be the latter , then the Inspired Scripture is false , which I take to be as great an Absurdity as any Man can be reduced to : If it be the former , i. e. if the Relation be really true , then the Sun hath a Diurnal Motion about the Earth ; for the Sun 's standing still could not be a strange and wonderful thing ( as it is here represented ) unless its general course was to move . This any Man of Sense will grant . And so likewise the Sun 's going back doth necessarily imply that it went forward before : And if it did so , surely it moved . This I think no Man can deny , and consequently it is evident that the Sun hath a Progressive Motion , and goes from one part of the Heavens to the other . If it be said ( as it is suggested by some ) that the Sun only seemed to stand or to go backward , then farewell all Miracles , for they may be only seeming Ones according to this Answer : Which is as much as to say , There are no such things in Truth and Reality . If it be said ( as I know it is ) that this manner of speaking is only in compliance with the Speech and Notion of the Vulgar , I grant indeed that the Scripture speaks so very often , ( as I have * elsewhere shew'd from several Instances both in the Old and New Testament ) : yea even when it makes mention of some of the Heavenly Bodies , the Expressions are according to the Capacity and common Apprehension of Men , and not according to the Accuracy of the Thing . So that I do not think that a Body of Natural Philosophy , or a System of Astronomy , is to be composed out of the Bible ; this being design'd for a far greater and higher Purpose : Yet this I say that whenever the Scripture speaks after the foresaid manner , concerning these things and several others , it doth it in that manner that we may plainly see that the Words are not to be taken strictly and properly , but only in a popular way , as might be shew'd in abundant Instances . But it is not so here , for in the forenamed Places we have Matter of Fact plainly and directly set down ; we are told what Prodigious Things happen'd in those Days , viz. that upon the Request of Ioshua the Sun stood still ( as well as the Moon stayed ) : And that we might not think that this is spoken popularly , and meerly according to the common Notion of Men , the very same words are repeated , and others are added to convince us that they must be meant in the plain and proper Sense of them . So the Sun stood still , yea in the midst of Heaven , and hastned not to go down about a whole Day . All this is said to let us know that it was a Reality , and not an Appearance ; that what is here said is spoken properly , and not in conformity to a receiv'd Opinion . And if it should be said that the Hebrew word used in the former of these places is dum , which signifies to be silent , as well as to stand still ; any one that is not prejudiced may see that it is here of the latter Signification : For in the next Verse gnamad stetit is the word , and is apply'd to the Moon , and immediately after to the Sun : And the Seventy translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so in the other place it is in plain and intelligible Terms related that the Sun returned ten degrees , by which degrees it was gone down : Than which there can't be more perspicuous Terms to assure us that the Sun it self really moved backward . Though vulgar Expressions are used at other times by the Sacred Writers ( which is readily acknowledged ) yet in such a Case as this , when there is a plain Narration of what happened , and when it is a Supernatural and Extraordinary Occurrence , even a Miracle that is spoken of , we cannot reasonably bring our selves to believe that they merely conform to the Apprehensions of others , but we must needs be perswaded that they speak according to the Nature of the Things themselves . The upshot then is this , that the Sun moves round in a Diurnal Motion , or else we must hold that the standing of it , and its going back were no Miracles . This to me is a very considerable Argument , and I suppose will be thought so by those who reverence the Holy Scriptures , and believe the Historical part of them to be true . Thirdly , Men do not frame right Notions concerning this lower World and the Nature of it , whilst they defend the other Hypothesis : For I find that they have a very mean Opinion of this Terrestrial Habitation , such indeed as is both unworthy of God , and of Themselves the chief Inhabitants of it . For tho the Earth be a dull Sediment in respect of the Bodies of the Sun and Stars , and though it be a shrivel'd Point in comparison of those vast Globes , yet this is to be remembr'd that i● far surpasses all those Celestial Regions , and whatever is in them , because it is made the Seat of Man of whom God hath so great a Care , and to whom he bears so ineffable a Love. What are the Heavens in comparison of this Glorious Creature ? What is the Brightest Constellation in respect of the Organiz'd Fabrick of Humane Bodies ? What is the Sun if compar'd with the Rational Soul of Man ? God hath signally honoured and dignified the Earth with making it the Receptacle and Dwelling Place of this his most Beloved Favourite . I say most Beloved , for the Singularity of Divine Love was shew'd in restoring Mankind , when the like Favour was denied to the Apostate Angels . The very Glorified Saints above are but a Colony of this Earth , transplanted hence to those Superior Habitations . Yea , the Angelical Spirits ( next to their attending on the Divine Majesty , and enjoying his more immediate Presence ) were made to be Servants to this Darling of his Love. He that considers this ( and whoever doth not , reflects not on the Prerogative of his Nature ) must be forced to acknowledg that Man outshines all the World besides , and is crowned with Glory and Honour above all other created Beings , and that the Place of his Abode is a Palace , a Paradise : For it is made such by so Noble , so Divine an Inhabitant dwelling there . He therefore forms a wrong Notion of this Terrestrial World who doth not prize it for the sake of the choicest Creature in it , and because of the peculiar Privileges and Honours conferr'd upon it . The Earth was purposely made by God to be the Residence of Man , who is the Glory of the Creation ; it was appointed to be the Scene of all Humane Actions , to be the delightful Resort of Angels and Arch-Angels , to be the happy Ground on which the Holy JESUS ( God and Man ) was to tread , and to be the Stage whereon the Blessed Millennium shall be celebrated . The Earth thus considered is not inferiour to the Sun , Moon and Stars ; yea it far excels them : And though it be much Lesser in Space and Quantity , yet in these forenamed respects it is far Greater and Nobler than they . Therefore those who prefer these to that ( in the Latitude wherein I have represented it ) esteem things by their Bulk and Magnitude , and not by their real Worth. Of this number was our Countreyman Gilbert , else he would not have said , * It is ridiculous that the Heavens should move for our sake , and for the sake of the Earth which is so small a Globe . And yet observe the rashness of this Writer , and of others who talk after this rate : Man is less than the Earth ( that I suppose they will not deny ) , why then is the Earth according to them moved about for his sake ? So they plainly confute themselves by this Argument from the Bulk of the Bodies : Therefore let this be never mentioned again . When we behold a King incircled with his whole Court , and attended on by Officers and Guards , and a numerous Retinue , we can't but acknowledg that all these take up a great deal more room , and make a greater shew than He doth : Yet they were all of them design'd but to be his Attendants , and to be serviceable to him , i. e. to his Royal Person and Government . Just so it is here , Man is the King and Monarch of this Inferiour World , * God hath made him to have Dominion over the Works of his Hands : He hath put all Things under his Feet : All Sheep and Oxen , yea , and the Beast of the Field : The Fowl of the Air , and the Fish of the Sea , and whatsoever passeth through the Paths of the Seas . Thus God hath placed him here to Rule and Govern ; and all the spacious Heavens round about him are but his Attendants and Ministers , they are the Train of this Great Prince , whom God out of his Immense Bounty and Philanthropy hath made so in this Terrestrial World. And this Beloved of God , this Minion of Heaven is fitly seated in the middle of the whole World , in the Heart of the Universe , and is environ'd with Stars , and enclosed and protected with a shining and flaming Guard. The Glorious Furniture of the Heavens is for his Service as well as State and Royalty . Those vast Luminaries shine , those lofty Flambeaus burn to give him light . Those Globes of Fire are to warm and chear him , and they all keep their constant Rounds for that very purpose . It is true , they are larger and more splendid than Man , or whatever we see on the Earth , yea than the Earth it self : But yet it is certain that they were all made for the use of this Lower Region and Center of the World , they were design'd by God to be serviceable , yea tributary to it , and therefore they continually move , and act , and are restless in their Service , whilst the Earth stands unmoveable to receive their Influence , and whilst Man sits still and is waited upon by them . I know it will be said that the Earth is of the same Make and Constitution with the Moon and the other Planets , because they are Opake Bodies as this is , and therefore this must be reckoned as one of them , and consequently deserves not that Character which I have given it . But the Answer is easy , namely that though we allow the Earth to have Affinity with the Planets in respect of its Opacity , yet it follows not thence that they are equal to it in other regards . If they could prove that Mercury and Venus , or the Moon it self are inhabited by Mankind , then indeed they might have something to alledg to the purpose ; but this they are never able to do , and those who have attempted it have been laught at for their pains . The Voyage to the World in the Moon was a wild Conceit ; and it is a sign the Moon had an influence on the Author . There is but one Stock of Mankind ; and there is but one Earth that receives them and is the Place of their Abode . This Dark Spot then ( if you will so call it ) is a Peculiar , it is not to be likened to any other part of the Universe , for it is the Only Habitation of the Sons of Men , who were so entirely beloved of God that he himself became Man. Nay , it surpasses all the Planets in other respects , for they are not stock'd with Vegetables of all sorts , they are not enrich'd with Metals and Minerals , they abound not with Animals of various kinds . There are no such Things there as these which I have named : and he that saith the contrary let him prove it . There is therefore a great mistake in the foresaid Allegation or Objection ; for though our Earth may be said to be another Moon if we speak of it as a dark and a solid Body , yet there is no Likeness or Equality between them , if we consider the particular Honour done by the Almighty to this part of the World , above all others besides , in making it the Treasury of those things which I last mentioned , and also the Dwelling-place of those choice Creatures who have the happy Privilege of being loved and honoured by him above all other Beings in the World. This is the Notion I have of this Matter , and though I were not absolutely and infallibly sure that it is true , yet I am certain it is very rational and accountable , and I am sure no Man can disprove it : No , not he that hath so publickly defamed and libell'd our Mother Earth , calling it mere Ruines and Rubbish , a broken and confused Mass , an indigested Pile , a monstrous and deformed Lump , a little dirty Planet , the Dirt and Scum of the Creation ; for these are his cleanly Expressions in his English Theory . This is not the Stile of a Philosopher , nor is it the Language of Truth , for in respect of the several things before-named the Earth is the most excellent part of the visible and material Creation . Fourthly , I would argue thus , Why do we check and gall ( and not undeservedly ) the Romanists with this , that they deny their Senses in holding of Transubstantiation ? And why do we condemn the Doctrine of Transubstantiation for being contradictory to the verdict of our Senses , if we hold that the Earth turns round notwithstanding we have no notice of it in the least by our Senses ? Or , can we be wheel'd and hurl'd about every minute as fast as we can imagine , and yet have no Apprehension of it , not only not feeling the Earth move under us , but not perceiving the Air at all moved , nor having any intimation of it by our Sight , or any other Sense at any time of our whole Lives ? This is not to be believ'd , and why therefore do any take the Confidence to assert the Earth's moving under them when they have no Sense of it ? For this is certain that if there be any such thing , it is the proper Object of Sensation . But if we admit this which is so much against our Senses , we may as well embrace Transubstantiation , which is a defiance to our Senses . If any Man satisfactorily answers this , I shall be enclined to be a Copernican , and I shall have a great Temptation to believe the Doctrine of Transubstantiation , I mean upon this account of our Senses , though there are other Arguments which are purely Theological that will for ever uphold the contrary belief in me . In short , it is strange to me that such a considerable piece of Natural Philosophy as this , the Object of which is Corporeal and Sensible , should have no proof from any of the Senses . A Romanist with his Hoc est corpus may solve the matter , but I do not see how this can be the Philosophy of one of the Reformed . I know it is usually said that the Vertigo of the Earth is not felt , or perceived by us , because we are used to it . Indeed if this Motion were slow and gentle , this might pass for a good Solution : But when it is very swift and rapid , fierce and violent , ( as they suppose it to be ) we cannot imagine that Custom will wholly take away the Sense of it , and that we shall neither discern it with our Eyes , nor with our Ears , nor with our Touch. That of the Pythagoreans is as plausible , that the Heavenly Orbs make an Excellent Melody and Harmonious Sound , but Men by their continual being used to it hear it not . The Asserters of the Earth's Motion may in time perswade their Disciples that there is such a thing as the Musick of the Earth , as well as the Spheres . But they tell us that we must not expect to be sensible of this Motion of the Earth ; for when a Man is in a Ship under Sail , suppose he be in a Cabin , or in any place under Deck , he can't discern whether the Ship moves . But this doth not reach our Case , for we are not cabin'd or shut up in the Earth . Besides , to go on strait in a direct Line ( as a Ship in its general Course ) and to be violently whirl'd about with the Earth , are two different things : For I suppose they do not speak of a Ship in a Storm or Tempest , for then the Motion of it is sufficiently discern'd , though a Man were coop'd up in his Cabin , or were lodg'd in the Hold. And then , if we suppose a Man upon the Deck and looking about him , whilst the Ship is under Sail ; he can easily satisfy himself that the Vessel moves , though there be no other Ships , or no Land in view : for if he throws out into the Sea a Barrel , or any other thing that will swim upon the Waters , he will discern by his Eye that the Ship moves , because that which he cast into the Sea will speedily be out of his sight ; and the faster he sails the sooner will he lose the sight of it , whereby he certainly knows that the Ship was in Motion . Therefore I conceive this Instance which they make use of is not available to the End for which they produce it . Again , I argue thus , the Motion of the Earth can be felt , or it cannot : If they hold it cannot , they are confuted by Earth-quakes , I do not mean those that are accompanied with violent Eruptions of the inclosed Vapours , and a downfal of some part of the Earth , which are more than a simple Motion , but I mean the gentler Tremblings of the Earth , of which there are abundant Instances in History , and we our selves have had one not long since ; so that by too true an Experiment we are taught that the Earth's Motion may be felt . If this were not a thing that had been frequently experienc'd , I confess they might have something to say , they might put us off with this , that it is not possible to perceive the moving of the Earth : But now they cannot evade it thus ; they must be forc'd to acknowledg the Motion of it is sensible . If then they hold this , I ask why this Motion also which they speak of is not perceived by us ? Can a Man perswade himself that the light Trepidation of this Element can be felt , and yet the rapid Circumvolution of it cannot ? Are we presently apprehensive of the Earth's shaking never so little under us ? And yet have we no apprehension at all of our continual capering about the Sun ? But they will say it is another sort of Motion , and they say right : But then they must remember that it is a Motion that is much more easily perceived than the other , for that is but a Jogging of the Earth , whereas this is a fierce and vehement Whirling it round about . Who therefore can deny that this is more sensible than that ? And if it be more sensible , what is the reason that according to them we have no perception of it ? Or , is a thing sensible , and yet not the Object of Sense ? Nay truly , if the Earth were hurl'd about in a Circle , ( as these Persons assert ) we should feel it to our sorrow , for we should not be able to keep our ground , but must necessarily be thrown off , and all Houses and other Buildings would be thrown down , being forcibly shaked off from the Circumference of the Earth , as things that are laid on a Wheel are flung off by it when it turns round . This you will find demonstrated by * Dr. More . It may be they will say there is a Difference between a Motion of a part of the Earth ( as in the usual Shakings of it ) and of the whole ( as in the present Case ) : Yes , I grant a Difference , but it makes against them , for the the moving of the whole Terrestrial Mass is a more sensible thing than the Motion of a part of it only . Therefore if we feel this latter , we may feel the former , i. e. we may feel it if there be any such thing : But it is evident there is no such thing , because we have no Sense at all of it . For this and other Reasons I take the Immobility of the Earth to be an unshaken Verity : I hold it a consistent and rational System , that the Earth is the Steady Center of the Material World , and that the Sun and Fixed Stars with their innate Light , and the Planets with their borrow'd one , wheel about this Beloved Spot , and as it were dance round the Lord and Owner of it , who is the Glory of this Visible World , and the Image of the Supream Deity . To conclude , having thus offered my Own Thoughts on this Controverted Point , I commend the Reader to that Accomplished Mathematician and Astronomer Ricciolus , who hath in his * Almagestum Novum several Demonstrative Arguments against the Copernican Hypothesis , which if they be well weigh'd will be found to have great Force in them . However , this must be said that there is no certain Proof , there is no Demonstration of the Contrary . For tho there is a Great and Celebrated Experimenter in Philosophy , one whose profound Insight into all Mathematical Secrets is well known to the World , and whose Integrity and Faithfulness in discovering what he hath found out are not to be question'd in the least , though there is ( I say ) such an Excellent Person who hath offer'd something to demonstrate the Earth's Diurnal Circuit , for he found that there was a * sensible Parallax of the Earth's Orb among the Fixed Stars , and particularly that Fixed Star which is in the Dragon's Head ; yet no Man knows better than himself , that Demonstrations that depend upon Eye-sight are fallible and uncertain ; witness the Disputes that have been between the Learnedst Mathematicians about Parallaxes , and several other matters which are to be judged by Sense . And this Gentleman himself declares that he was not fully satisfied with the Observation which he made , because by reason of inconvenient Weather and some other Causes he could not make it exactly . Therefore ( with all Deference and Respect paid to this Learned Gentleman and other Great Philosophers of our own Nation ) I look upon the Motion of the Earth as an Ingenious Conjecture only : And so some of the most Judicious Writers have granted it to be . But since several Persons of Eminency have appear'd in its behalf , and have espous'd it as a true Hypothesis , it hath been taken up for a modish piece of Philosophy ( for there is a Mode in Philosophy as well as in Clothes or any thing else ) ; and it h●th been thought ridiculous by some not to conform to it . He is not reckon'd a Virtuoso who makes not this one of the Articles of his Philosophick Creed : I am verily perswaded that most become tame Proselytes to this Opinion merely in Compliment to some considerable Persons who vouch it . This is one of the chiefest Reasons why the Copernican Notion is so prevalent . The other Doctrine , held by the Old Peripatetick Gentlemen and others heretofore , is grown out of Fashion , and therefore is rejected . I speak not this as if I were against any Ingenious Discovery or Invention be it never so New ( as I have already declared ) or against any Philosophick Liberty justly so called ; but then I would have it bottomed on some good Foundation , something that a Man can have some Notice of by Sense or some other plain way . But such is not the Doctrine of the Earth's Circumrotation : Therefore it is ( so far as I have hitherto discern'd ) a precarious and groundless Opinion , and is the vain result of Copernicus's Gigantick Attempt to raise up the Earth into the place of the Heavens . I will only add this one thing more , That seeing Copernicus's System begins to be Vulgar and Common , I thence expect its Declination ; for very few Opinions of this Nature are long-lived when they come to be generally received . For the Great and Ambitious Wits disdain what is Common , and much more that which is Old , and accordingly will bethink themselves of some New System , or perhaps will retrieve the Old One , which will seem New and Fresh at first , especially from those Colours which they may give it . Thus the Opinions concerning the Earth go round , when That stands still . For my part , I keep my Ground , and presume to proceed upon the Antient Hypothesis : Which yet is not altogether so neither , for that Great Soul of Astronomy Tycho Brahe hath maintain'd it , making the Earth the Moveless Center of the World. About this moves the vast Machin of the Heavens , being set into Motion by the Almighty Architect and Framer of them . But especially the Motion of the Sun in so constant and regular a Course , is to be taken notice of by us with Religious Admiration . If its Revolution were stopt in any one part of Heaven , that side of the Earth which is next to it would be scorch'd and burnt up , and the opposite side would be all frozen , and by that means the whole Earth become useless ; which may give us some account of the great Blessing which we enjoy by the Circular Progress of the Sun. CHAP. III. The Oblique Course of the Sun , being the cause of the Vicissitudes of Day and Night , of Winter and Summer , which are so beneficial to Mankind is an Argument of the Divine Care and Providence . The Powerful Influence of the Moon evidences the same . So do the Planetary Stars , and Fixed Ones : Which latter are eminent for their Magnitude , Number , Beauty and Order , Regular Course , Vse , and Influence , all which set forth the Wisdom and Goodness of the Beneficent Creator . The Study of the Stars leads us to God. Astronomy Vseful . BUT more particularly and signally the Course of it in that Oblique Line which it m●k●s is most remarkable , and is a Proof of a Wise Being who order'd it so at first for the Good of the World. For I listen not here to what a * Modern Author suggests , that the Heavens before the Deluge in Noah's time had not the same Course they now have . As if the Eruption of the Flood had reach'd to the Celestial Orbs , and had wash'd the Sun , Moon and Stars . We read that God threatned to send a floud of Waters on the face of the Earth , Gen. 6.7 , 13 , 17. but there is not a word of the Heavens being concern'd in the Inundation . But this Learned Writer tells us that not only the Earth but the Heavens are not the same that they were at first , but that they have another Form and State ; and particularly he saith that the Situation of the Earth in respect of the Heavens is not what it was at the beginning . The Earth was not , saith he , Oblique to the Sun or the Axis of the Ecliptick , as it is now . But this is mere surmise , because it is apparent that the present Situation of these Bodies is most convenient and useful , and would well become the Paradisiacal State. For it is this , and this only that causes an Inequality of Heat and Cold , from which proceeds a Variety of Seasons . Hence are Spring and Autumn , when the Sun touches the Equinoctial , and makes the Days and Nights of an equal length twice a Year : Hence are Summer and Winter , when the Sun visits the Tropicks , and its Rays either fall perpendicularly upon the Inhabitants , or when it is removed at the greatest distance from them . This is the effect of the Oblique Posture of the Sun to the Earth , whereby this latter is kept in good temper , and made serviceable for the use of all Creatures that proceed from it or inhabit on it . It is this Vicissitude of Seasons that makes the Earth pregnant and fruitful , and gives Life and Increase to all Vegetables and Animals : Whereas a continual Winter or Summer would be destructive to them . If the Motion of the Sun were streight and direct through the Equator , Heat and Cold would be disproportion'd , they would be either too much or too little , and consequently the generation and growth of all Fruits and of all living Creatures would be hindred , and infinite Inconveniencies would follow . ( Of which I shall have farther occasion to speak , when I come to treat distinctly of the Earth ) . Wherefore we are oblig'd to take notice of the singular Care and Providence of God in this present disposition and posture of the Heavens : We have reason to applaud the Divine Wisdom in the Language of the Psalmist , Thou hast made Summer and Winter , Psal. 74.17 . This is a plain and sensible Demonstration of a Divine Superintendency . There were some of old who fancied that the Gods * substracted their Influence in the cold part of the Year : And particularly it was the Conceit of the Phrygians that God slept in Winter , but awaked in Summer . This was the effect of their gross Ignorance and Inconsideration , for it is certain that to an Intelligent and Considerate Man it will appear that Winter hath its Conveniencies proper to it , and those no less than what the Summer hath : Both are requisite for the Good of Mankind , because thence proceeds the Alternate Diversity of Seasons , which is of so great use . This excellent Order and Succession of Times , which are distinguish'd by a constant Variety , were alledged by the * Antient Christians as an undeniable proof of a God. And the Gentile World was forward to own and celebrate that Wise Benefactor : † Qui mare & terras , variisque mundum Temperat horis . Now , we cannot deny that these Different Seasons depend wholly upon that Position and Motion of the Sun which I have been speaking of . If this Bright Luminary should leave the Ecliptick , and make its Course in another Line without Obliquity , these would presently cease , and thereupon this Lower World would soon be in Disorder and Confusion . Wherefore a ‖ Wise and Observing Writer thought he had reason to spend a Chapter in setting forth the Wisdom of God in the Site and Motion of the Sun. The orderly Succession of Day and Night , which is from the Diurnal Motion of this Lamp of Heaven , doth no less argue the Divine Wisdom and Conduct . Once in four and twenty Hours all People in the World , excepting a few toward the Poles , have a Day and a Night . And this latter , which is the Shadowing of the Earth , when the Sun is gone from us , is as useful and necessary as the former . For ( as a * Great Naturalist speaks ) were it not for Darkness and the Shadow of the Earth , the Noblest part of the Creation had remained unseen , and the Stars in Heaven as invisible as on the Fourth day when they were created above the Horizon with the Sun , and when there was not an Eye to behold them . Again , Night is not only for Rest and Cessation of Labour , which is absolutely requisite for Mankind and other Creatures , ( except those wild Ones , those Beasts of the Forest , Psal. 104.20 . who creep forth when it is dark , and lay them down in their Dens when the Sun ariseth , and so turn Night into Day , and Day into Night ) ; but for the cooling and refreshing of the Air , and moistning the Earth , and for receiving the proper Influences of the Moon and other Planets , and of the Fixed Stars , which as they shew themselves , so they exert their Vigour most strongly in the Absence of the Sun. Wherefore the Royal Psalmist joins both these together , as equal Instances of God's Power and Providence , The Day is thine , the Night also is thine , Psal. 74.16 . And to the same purpose again , Psal. 65.8 . Thou makest the outgoings of the Morning and Evening to rejoice , i. e. both these do praise and celebrate the Honour of their Maker , and do as 't were rejoice in it . There is not certainly a more convincing Argument of the wise Direction of an Almighty Being than this Daily Progress of the Sun , in so much that he is said to know his going down , Psal. 104.19 . i. e. by the guidance of an All-knowing Actor he sets and rises in that place and at that time , where and when we see he doth . By the same Superintendency its Monthly and Annual Motion is performed : By this it takes up its several Mansions and Lodgings as it were in the Signs through which it passes : By this it compleats its Course through its several Stages in its Circuit about the World. Which is thus expressed by the Psalmist , His going forth is from the end of the Heaven , and his circuit to the ends of it , Psal. 19.6 . He travels just so many Degrees toward the North , and as many toward the South every Year , and is bounded on both sides by the Tropicks , beyond which he never stirs . Therefore from this tekuphah , ( which we render Circuit ) this stinted Revolution , the Iewish Masters call the Tropicks Tekuphoth . Who is there that doth not find himself as 't were forced to believe a God when he considers these things , which cannot possibly be without an Intellectual Guide , without a Principle that acts from Wisdom and Counsel ? Yea , after all , if the Copernican Hypothesis should be true , i. e. if the Earth rolls about on its Center , and so turns it self to the Sun in its various Positions , yet still there are the same Effects of this that there were of the other Revolution ; the Good and Benefit of Mankind are promoted , and the Power and Goodness of the Great Benefactor are declared . Secondly , The Moon , though it be the lowest of all the Planets , and about 40 times less than the Earth , yet it is a * Faithful Witness in Heaven of those foresaid Perfections of the Deity . It is but an Opake Body , it is but the Sun Reflex'd , it is no other than a † Celestial Earth , or an Earthly Star ( as some Philosophers of old stiled it . ) Though this is to be said , that it is not properly an Earth , i. e. it seems not to be a Body wholly Dark , as is evident in the Eclipses which it is incident to , for then we may discern its whole Body . Therefore it is not altogether destitute of Light , it hath an intrinsick Glimmering of its own . But because this is very faint , the Lunar Body may be reckon'd as Opake . But notwithstanding this ( which the more signally advances the wondrous Power of the Creator ) it hath a mighty Influence on this Inferiour World and all things in it : So that we could no more be without this than without the Sun. And this powerful Influx which is of such use , yea of absolute necessity to us , is increas'd or diminish'd ( either of which are requisite accordingly as there is occasion ) by its Different Postures and Figures in which it appears to us . For in its going round our Earth ( by Copernicus's leave ) it turns it self variously to the Sun , whence it is necessary that according to its various access to or recess from that Luminary , more or less of its enlightned half be turn'd toward us , and that it appear in divers Phases and Shapes ; by which means its Virtue is communicated in a manner proportionable to our several needs : Especially when this Lunar Body is in the Full , i. e. when all that part which is toward us is replenish'd with Light , all Plants and Animals , the Air , the Earth , and the whole Ocean ( which is observ'd to swell at that Season ) feel its Power and Vigour . Whence as you read of the precious Fruits brought forth by the Sun , so also of the precious Things put forth by the Moon , Deut. 33.14 . Some of the choicest and most valuable Products of Nature are from the particular Influence of this Second-Hand Sun , which most officiously supplies the place of the Other , and makes some amends for his absence , by being a Remedy ( as * Pliny speaks ) against the Night's Darkness in several parts of the World : And to that purpose it dispatcheth its Course through the Zodiack every Month without fail . Thirdly , The Stars , both Planetary and Fixed , attest a Divine Numen . The former of these are distinguish'd from the latter by their particular Colour , Motion , Size , and Distance from us . Venus is clear and bright , and goes through the Zodiack in a Year ; and is less than the Earth 6 times : And yet is the biggest next to the Sun and Moon , as to appearance . Mars is of a Firy Hew , it passes through the 12 Signs in the space of 2 Years ; and is less than the Earth 13 times . Iupiter is fair and coruscant ; is bigger than the Earth 14 times , and is many Years making its Passage through the Zodiack . Mercury dispatcheth his Revolution in a Year , and is 19 times lesser than the Earth ; and is the least Planet as to sight . Saturn is of a pale Colour ; this slow-paced Planet is 30 Years performing its Course , and is 22 times Larger than the Earth . Some of these Planets as Venus and Mercury , are Pages or Lackeys to the Sun , and never go far off from it : But the rest , as Mars , Iupiter and Saturn , are not so tied to attendance on their Illustrious Master : They can go farther off , and ramble six Signs from the Sun , and so be Opposite to it . And as there are these Primary Planets , so there have been Secondary ones discovered of late , viz. four about Iupiter , and two about Saturn , which have their peculiar Motion about their Primary and Central Planets : And both of them are situated and govern'd by Him that gave them their Nature . But as to the Situation of these Planets with respect to the Earth , and as to their Motion and Magnitude , there is a great disagreement between the Ptolomaeans and the Copernicans : And Tycho differs from both these , and then comes Des Cartes and disagrees with them all : Therefore what hath been said before as to any of these , must be submitted to those that are able to judg of these Hypotheses . Then as to the Fixed Stars , which in the Inspired Book are justly call'd the Stars of God , Isa. 14.13 . because of their Greatness and Height ; for in the Sacred Stile God's Name is frequently used to express what is Great and Excellent . And such are these Heavenly Bodies , which are so many Suns at a distance from us ; for those Firy Globes are of the same Make with the Solar Body : And if they were as near to us as this , they would appear not inferiour in Bulk and Brightness to it . These Vast Lights are so remote from us , that Telescopes ( which magnify the Planets after a great rate ) make these seem no bigger to us , or very inconsiderably . And this is one cause of their Scintillation ; they are so far off that their Rays are much more refracted than those of the wandering Luminaries . They quake and tremble because of the different Mediums they appear through : Though this Twinkling may arise also from the greater Fulgor of these than that of the Planets , which causeth a more vehement Vibration on the Eye . The Least of these is far greater than the whole Earth ; and one of the Largest Size is a hundred times bigger : And so this Globe of the Earth and its whole Vortex are inconsiderable , and shrink into nothing if compared with those innumerable Orbs above us . This stupendous Magnitude argues the Greatness , yea the Immensity and Incomprehensibleness of their Maker . And if it be ask'd , Whence is that Fewel for those vast Fires , which continually burn ? Whence is it that they are not spent and exhausted ? How are those Flames fed ? None can resolve these Questions but the Almighty Creator , who bestowed upon them their Being ; who made them thus Great and Wonderful , that in them we might read his Existence , his Power , his Providence . Nor is their Number less admirable ; which exceeds our mean Arithmetick : And therefore to tell the Stars is mention'd as an insuperable Task , Gen. 15.5 . God promis'd to make Abraham 's Seed as the Stars of Heaven , Gen. 26.4 . which if compared with Gen. 13.16 . will be found to be of the same import with making his Seed as the Dust of the Earth , which is innumerable . It is true , the Constellations ( a certain numer of Fixed Stars which are together , and seem to make up several particular Figures or Representations ) are but sixty four , viz. twelve in the Zodiack , twenty nine in the Southern Hemisphere , and twenty three in the Northern One. But if we speak of the Fixed Lights which belong not to any Constellation , they are not so easily reducible : For though there are not above one thousand and four hundred of these visible to the Eye , according to the largest Accounts given us by Astronomers , ( who likewise tell us that our Northern Hemisphere is the most remarkable for them , for as there is more Earth in this part of the World than in the other , so there are more Stars ) yet it is granted by all that there are more of them than are apparently seen ; for by reason of their unconceivably vast Distance from us , and because they are Lesser than the rest , they are Invisible . But the Curious and Inquisitive continually discover them , and when they have more perfect Glasses they will discern more , and every day add to their Number , and yet acknowledg that their full Number is not to be told , but by Him whose Prerogative it is to tell the number of the Stars , Psal. 147.4 . And He it was that gave them their transcendent Beauty which so ravishes the Eyes of Beholders . For though that of the Apostle be true , One Star differeth from another Star in Glory , yet every one of them hath its peculiar Lustre , and all of them together have a Common Glory . But the Theorist was not of this Mind , for he tells us , * That they lie carelessy scatter'd ; as if they had been sown in the Heaven like Seed , by Handfuls ; and not by a Skilful Hand neither . What a beautiful Hemisphere would they have made , if they had been placed in Rank and Order ; if they had been all dispos'd into regular Figures , and the little ones set with due regard to the greater ? Thus he : And it is no wonder that he who finds fault with the Earth's Deformity and Irregularity , finds the same in the Heavens : For nothing of God's Creation ( no not Man himself ) pleases him . But this I will say , though those Balls of Liquid Fire may seem to be set in the Heavens in a careless manner , though they seem to be scatter'd and thrown about the spatious Sky , yet without doubt there is Care and Exactness in the placing of them : They are ranged in an excellent Order , though we apprehend it not , nor can we , because we have but an imperfect view of them . As well the single Stars as the several Constellations have a due and orderly Position , though the Numerousness of them hinders our discerning of it . The Glorious Canopy of Heaven is set so thick with Glittering Lights that we are not able to give an account of the just Figure of them : And yet , because we cannot see them All , we are not able to judg of the excellent Proportion of them . Yea , 't is not to be doubted that even those smaller Lights with which the Galaxy is so powder'd and bespangled are all marshall'd according to their proper Stations , and are thereby render'd very Beautiful , though we have not yet found out Engines to give us a Conviction of it . This is the meaning of Iob's words , ch . 26. v. 13. By his Spirit he hath garnish'd the Heavens ; for the Stars are the Garnishing and Adorning of them . And thence according to Varro and Pliny Coelum is qu. Coelatum , finely wrought and engraven , exquisitly carved with artificial Workmanship . Which occasion'd that of Cicero , * Though the Stars ( saith he ) be necessary parts of the World , and appertain to its Consistency , yet this likewise is true that they were made to be look'd and gazed upon by Mankind , who cannot possibly entertain their Sight with a more insatiable and beautiful Object . And Seneca saith rightly , * Who will not be ravish'd with the sight of this Glorious part of the World , when in a clear Night it displays all its Glittering Fires , and shines with such an innumerable Company of Stars ? In every one of which the Image of the Creator is plainly to be seen . Again , Their Regular Course speaks their Author . That a few of them have liberty to wander , yet so as not to transgress their Bounds , and that all the rest are so Fixed that they move not from their Stations , is the product of an unerring Wisdom and Providence . But when I say that these are thus Fixed , it is not to be understood as if they were not in Motion ; for they all move , and that from place to place , but in an equal and steady Posture , and all at the same Time , and so they keep the same Distance continually from one another : As , if a great Number of Men should run all at the same time , but some behind and others before , and the rest on this and that side , and observe a due and equal Distance from one another ; it may properly and in the strictest Sense be said that they move Progressively , i. e. from place to place , though all the time they are not farther off nor nearer to one another . That the Motion and Revolution even of the Erratick Lights are exact and precise , constant and unalterable , is evident from this that the very Minute of their Oppositions , Conjunctions and other Aspects , as well as Eclipses , can be foretold a hundred Years before they come to pass . And not only the Planets but the whole Host of Heaven ( as they are call'd ) keep their Ranks , and observe an exact Order . * Nec quicquam in tantâ magis est mirabile mole Quam Ratio , & certis quòd legibus omnia parent , Nusquam turba nocet , nihil ullis partibus errat . In which Words the Poet represents these Heavenly Bodies as endued with Reason , because they are so exact in their Courses . But though this was too high a Flight , and is Poetry rather than sober Philosophy , yet thus far we are upon a true and solid Bottom , that it is the work of Reason and some Intelligent Principle , that they all obey the Laws that are set them , that the great Crowd of them is not prejudicial , that being so Numerous they do not thrust one another out of their Ranks , and run into Disorder and Confusion . * Such an excellent ranging of them ( as an Antient Writer of the Church speaks ) such a constancy in observing their Orders and Seasons could not be at first without a Provident Artist , or so long be preserv'd without a Powerful Intelligence inhabiting as it were in them , or be perpetually govern'd without a Skilful Ruler , as Reason it self declares . This was the Foundation , it is probable , of the Harmony of the Heavenly Spheres held first by Pythagoras , then by Plato , afterward by Macrobius , Boetius , and even our Venerable Bede . The admirably Exact and Uniform Motion of these Bodies , the Constant Order which they keep in their Revolutions and Periods , are the true Harmonick Musick and Concord of them . This is thus expressed by † a Great Artist , There is no one , though but meanly learned in Astronomy , that will not acknowledg , upon his attentive considering the Order of the Heavenly Bodies , a certain kind of Harmony in the Distances and Motions of the Planets . And a * Great Man , of a very inquisitive Brain , thought so , or else we should not have had these remarkable Words from him , Could we satisfy our selves in the Position of the Lights Above , and discover the Wisdom of that Order so invariably maintain'd in the Fixed Stars of Heaven ; could we have any light why the Stellary part of the first Mass separated into this Order that the Girdle of Orion should ever maintain its Line , and the two Stars in Charles's Wain never leave pointing at the Pole-Star , we might abate the Pythagorical Musick of the Spheres , the seven-fold Pipe of Pan , and the strange Cryptography of Gaffarel in his Starry Book of Heaven . Lastly , In the great Vsefulness of the Stars we may see the Footsteps and Impressions of the Beneficent Creator . As he giveth the Sun for a Light by Day , so he appointeth the Ordinances not only of the Moon but of the Stars for a Light by Night , Jer. 31.35 . And these Ordinances shall not depart from before him , ver . 36. they are of perpetual use for affording Light in the Night-Seasons , and they are on other accounts unspeakably beneficial to Mankind . The Fruitfulness of the Earth , the alternate Succession of the Seasons of the Year , our Bodily Constitutions , and in part the Dispositions of our Minds , our Health , our Life , depend upon the Influence and Vertue of the Stars . * Sir W. Rawleigh hath suggested very excellent things on this Subject . Our Divine Poet expresses his Sentiments in this Matter thus , † And if an Herb have Power , what have the Stars ! Doubtless our Plagues and Plenty , Peace and Wars Are there much surer than our Art is sure . It is not to be doubted that the Ministry of these Heavenly Bodies is made use of in the Government of this Inferiour World. They act continually upon it , and nothing is done without their Influence . God hath set the Dominion of the Heaven in the Earth , Job 38.33 . Which is an irrefragable Text to prove that the Celestial Bodies have a Virtue and Power on all Things Below : Both those which are Animate and Inanimate do someways feel the Operation of them . Which proves the First and Original Disposer of them to be a Rational and Intellectual Agent . This is he that maketh Arcturus , Orion and Pleiades , and the Chambers of the South , Job 9.9 . This is he that made , and therefore ( as himself saith , Iob 38.31 , 32. ) is able to bind the sweet Influences of the Pleiades , ( the Seven Stars whose Influence is felt in the Spring ) and to loose the Bands of Orion , ( which is most predominant in the Winter , and produces Storms , &c. ) and to bring forth Mazaroth in his Season , ( the same perhaps with Mazzaloth , Planetae , 2 Kings 23.5 . for Lamed and Resh are often changed for one another : but the Rabbins call the Twelve Signs by the name of Mazzaroth ) and to guide Arcturus with his Sons , i. e. the Constellation call'd Septem Triones , the Wain , the Bear , together with the other Stars and Constellations of this Southern Hemisphere ; which are call'd his Sons . And in Amos 5.8 . He that maketh the Seven Stars and Orion is the Periphrasis of God. And we are bid there to seek him who doth this , we are to worship God because of the Works of the Heavens . His making them ( and together with them constituting the Seasons of the Year ) invites us to acknowledg and seek him . The Heathens went too far , and wildly asserted these Heavenly Bodies to be Gods : But then we rightly use them when we argue a God from them . And this we may easily do because they set forth the Wisdom of God , and the other Excellent Attributes belonging to him . This is the work of Astronomy rightly improved : It points at the Creator , and conducts us to him , as the Wise Men of old were led to our Saviour by a Star. I speak not of that vain Pretence to the knowledg of all sorts of future Events by Inspection into the Stars , which some Impostors talk much of , and would make us believe is a Real Science : This hath been exploded by all the Wise and Sober Heads in every Age. And it might be observ'd that those who have been most addicted to this Iudiciary way of consulting the Stars , and have confided in it , have felt the Folly of it most signally . Their giving credit to it did procure their Ruine , as we see in Iulius Caesar , Pompey , Nero , Iulian the Apostate , and several others that might be named of a meaner Figure . Their fond trusting to this Science ( falsly so call'd ) prov'd fatal to them , and render'd their Ends unfortunate : But the Study of the Stars is not to be blamed , the Astronomical Art is harmless and innocent , yea 't is useful and advantageous : For by help of this we climb the Heavens , and scale the Ethereal Battlements , but with a Success different from that of the Antient Giants ; because they fought the Gods ( as the Poets talk ) , but we find out the True One by contemplating the Starry Bodies . We come acquainted with the great Nomenclator of the Stars , * He that calls them all by their Names , and enabled Adam ( as a very † Learned Man thinks ) at the same time that he gave Names to the Creatures here Below to do the same to these Above ; by which Names they were wont to be call'd by the Patriarchs , some of which remain in the Bible , as Gnas , Chesil , Chimah , Job 5.9 . Amos 5.8 . but most of them are lost . We step from Orb to Orb , and measure the vast Heavens , and rifle the several Vortices , and make new Discoveries in those Celestial Regions , and thereby frame fresh Arguments of Divine Wisdom in contriving the World ; and we extort an acknowledgment of a Deity even from the Irreligious , and such as are most averse to the Notion of a God. For from our Enquiries that Assertion of the Learned Philo is made good , * Whatever is contained in the Heavens is made and fitted with the greatest Reason and Congruity : There is nothing but what is founded on the most rational Grounds . And we arrive to the Determination of that Wise Roman , † What can be more plain and evident , when we behold the Heavens , and all Things belonging to them , than that there is a Numen of a most excellent Understanding by whom these Things are order'd and govern'd ? And a little after , he comes to this Final Result , * That there is therefore a God is so plain that for my part I look upon the Man that denies it to be out of his Wits . For the Frame and Contrivance of the Heavens ( which is the Subject I have been insisting upon , and now am finishing ) are sufficient to perswade any Man of a sound Mind of the Existence of an Invisible but Wise Being , who is the Author and Contriver of this excellent System of the Upper World. So little reason had Alphonsus X. K. of Leon and Castile , Author of the Astronomical Tables that bear his Name , to utter those blasphemous Words , ( as we find related by Lipsius and Spondanus , and others ) that he could have mended the Fabrick of the World if he had assisted at the Creation , especially he could have order'd things better in the Heavens . This was that Alphonsus ( as † Lipsius observes ) who was deposed from his Throne , expell'd his Kingdom , and died hated of all Men. ‖ Mariana saith he ran mad , being reproved by an Hermite for uttering the forementioned Words ; but whether that be true or no ( as there may be some Ground to question it ) it is agreed that he was a most unhappy King , he was dethron'd by his own Son , and * died of Grief and Melancholy . But though he thus impiously blasphemed the Creation , yet he was not so sottish as to deny a God , the Artificer of all these Works that we behold : Which yet our Atomical and Chance-Philosophers will not be induced to assert or believe . CHAP. IV. The Things which are remarkable in the Space between the Heavens and the Earth administer clear Proofs of a Deity ; as the Air , the Winds , the Clouds ( where the late Archaeologist is rebuked ) the wonderful Ballancing of these latter : Their gentle falling down in Rain by degrees : the Vsefulness of these Showers . The Rain-bow . Thunder and Lightning . Snow , Hail , Frost and Ice . NOW let us go down from these Lofty Battlements of Heaven to behold the things that are between this and the Earth . Let us descend from the Etherial to the Aerial Region , where still we shall find every thing declaring a Divine and Omnipotent Creator . The Air , the Clouds , the Winds , and all the Meteors preach a Deity . The Air is the necessary but noble Instrument of Man's Subsistence in the World. We breathe by it , and so it is the most necessary of all the Elements , because without Respiration there is no Life . The * Greek word which signifies to breathe hath but two Letters , and those are the first and last of the Greek Alphabet . The Air or Breath by which we breath is our Alpha and Omega ; we began our Life with it , and we end it without it : For this is that whereby the Fuel of Life is at first kindled and afterward maintained . This also was made to transmit to us the Light , Heat and Influences of the Sun and Stars , and is the Medium and Conveyer of Colours to the Eye , and of Sounds to the Ear , and is the Vehicle of all wholesom Smells , of all fragrant and delightful Odours for the Refreshment of our Spirits . This is of perpetuall use to all Creatures whether Vegetative or Animal . And if we would be Curious we might observe here the Elastick Power or Spring of this Element , the native Self-Expansion of this vast Body , whereby it flies out and seeks to be at Liberty upon the removal of all Circumambient Obstacles : Which a Noble Philosopher of our Age hath improved to very good purpose , and therein discover'd the Wonders of the Creation . The Winds are the Stream and Current of this Element , and are caused by the Condensation and Rarefaction of it , which are procured by a lesser or greater degree of the Sun's Heat . But sometimes this Boisterous Meteor is bred by Vapours and Exhalations rising out of the Earth or Waters , and then generally it is most vehement and loud , it is most swift and rapid , on which latter account we have mention of the Wings of the Wind , Psal. 18.10 . But both the gentle Gales and stormy Blasts are useful at their several Seasons , viz. to fan , clear and purge the Air , and to prevent the stagnating of it , to dispel unwholesom and noxious Vapours , especially at Sea , and in very wet Soils ; to dry up excessive Moisture after great Rains , to qualify the scorching Heat of the Summer , to cool those Regions which are most liable to the Sun 's perpendicular Rays ( and accordingly it is well known that there are Briezes , i. e. fresh Eastern Winds which constantly blow about Noon in the hottest Countries , even under the Equator , and mitigate the excessive Heat ) . They are welcome and refreshing to Trees and Plants and Fruit , both as they bring Rain to water them , and fair Weather to ripen them . They are serviceable at Sea for Ships , yea of such necessity that Navigation could not be performed without them . And they are useful for several considerable Purposes at Land , for the Needs of Man's Life . The Winds therefore may be reckon'd as no contemptible Instances of God's Care and Providence toward Mankind . Whence these are attributed to Him alone by the Inspired Prophet , * He bringeth forth the Wind out of his Treasures ; the Treasures of Sea and Land that afford a plentiful stock of Exhalations , which being either rarified by Heat , or condens'd by Cold , stir and move in that manner which we either feel or hear . He makes the Weight for the Winds , as it is elegantly said of him Iob 28.25 . There is such a certain Order and Appointment concerning every one of them , ( whether they be the Cardinal Ones from the Four Quarters of the World , or those that are Intermediate and Collateral ) that they may be said to be weighed and poized . They are always in such a Posture as he pleaseth , and their Place and Motion together with the Effects of them are exactly determined . Let us behold the Clouds , the visible and constant Witnesses of an Almighty Power and Wisdom . They are moist Vapours drawn up and thickned into Water in the middle Region of the Air : therefore they are call'd the Waters above the Firmament , Gen. 1.7 . i. e. above the great Expansum of the Lower Region of the Air ( for there is another Firmament mentioned , Gen. 1.17 . the Firmament of the Heaven , or Aether , where God placed the Stars ) . So that if we distinguish between the Aerial and Aethereal Firmament , ( which we ought to do ) we shall reconcile the Controversy which hath been among Writers concerning the Rakiang , the Expansum mentioned by Moses , which divided the Waters that are under it , i. e. the Sea , from the Waters that are above it , i. e. the Clouds . The not observing of this hath occasioned that vile Notion which we find vented by the Archaeologist , who tells us , * That Moses makes Waters above the Heavens or Firmament , to comply with the vulgar Conceit of the People , that God Almighty hath a Store-house of Rain there , and so sends it down thence to them on the Earth . I am heartily sorry to see such ill Words fall from the Pen of a Christian Writer . They not only import that Moses willingly and designedly fosters the People in their erroneous and false Apprehensions concerning God's Works , but they make a Mock of a plain Truth , viz. that the Heavens or Clouds are the Receptacles or Store-houses of Rain , and were appointed by the All-wise God to be so . The Heaven is expresly call'd God's good Treasure ( or rather Treasury ) whence he gives Rain , Deut. 28.12 . And we read of the Treasures of Snow and Hail , Job 38.22 . ( We should rather translate it Treasuries , as the same Hebrew word is render'd in Psal. 135.7 . where also it is apply'd to a Meteor , as it is here ) . And what are these Treasuries and Store-houses of Rain , Snow and Hail , but the Clouds , from whence these Meteors descend ? And these Clouds ( as any impartial and considerate Man must needs grant ) are the Waters that are above the Firmament , or Aerial Heaven . So little reason had the foresaid Writer to look upon these as the mere Imagination of the Vulgar , and to think that the Inspired Pen-man makes mention of them in mere Compliance with the conceited People . Whereas it is rational to believe that the Chapter wherein this Passage occurs is a plain Narrative of what was done at the Creation , and therefore we are to understand it in a Literal and Historical Sense . And we are told by * One who was as great a Judg in this Case as any that can be named , That although Moses in this Chapter treating of the Creation of the World doth not unlock the Secrets of Astronomy , because he writes to a People that understood not those things , yet he delivers nothing here but what may be granted by Astronomers themselves . This was the Determination of that Noble Dane , that Wise Philosopher and Mathematician , and it is a smart Rebuke to our New Antiquary in Philosophy . We may then , notwithstanding what he hath vainly suggested , admire the Divine Providence in placing those Waters above the Firmament , and we may reckon them as a singular Contrivance of the Omnipotent and Merciful Creator . To supply which constantly he causeth the Vapours to ascend from the ends of the Earth , Psal. 135.7 . to be drawn up from all the farthest parts of the World for this purpose . And when they are mounted up into the Skies , he admirably poizeth them , so that they fall when and where he pleaseth . A late Ingenious Philosopher tells us of an Instrument whereby we may know the Weight ( i. e. the degrees of Gravity and Levity ) of the Air , Clouds and Winds . But we are certainly informed from the Infallible Writings that this is effectually done by an Almighty Hand ; He not only makes the Weight for the Winds , but he weigheth the Waters ( i. e. the Clouds ) by measure , Job 28.25 . Accordingly you read of the Ballancing of the Clouds , Job 37.16 . which is reckoned as the wondrous Work of Him that is perfect in Knowledg . Whence some of the Hebrew Doctors have thought the Word Shamajim ( the Heavens ) was derived from Shaab obstupuit and majim aquae , to express that particular Region Above where these Waters hang in that stupendous manner . Though I do not take this to be the genuine Etymology of the Hebrew Word , for it is most probable it had its * Name only from the Waters ( i. e. the Clouds ) being there ; yet this Derivation rightly suggests to us , that if we duly consider this Wonderful Ballancing of these moving Bodies , we cannot but stand astonished at these Divine Staticks , and admire the Hand which gives them that exact Libration . A great Naturalist takes special Notice of this , and cries out , † What is more Wonderful than the Waters standing in the Air ? He might have said , so many Seas hanging in the Air ? These he thought to be an Extraordinary Work , and this we know to be a Divine one . The Clouds therefore are in a Poetick way stiled God's Paths , Psal. 65.11 . his Chariots , Psal. 104.3 . his Chambers , ver . 13. because he acts and converses , and shews himself here , because his Presence and Providence are signally discover'd in them , and by them . These are emphatically call'd the Water-spouts of Heaven , Psal. 42.7 . because they pour out Water like Pipes or Spouts , for when those condensed Vapours ( being now turn'd into Clouds ) become too ponderous for the Air to bear them , they fall down in Rain . These Clouds therefore are fitly and elegantly call'd dark Waters , Psal. 18.11 . because being thick and full of Water they become black : and besides , from the gathering together and condensing of these Clouds the Earth is shadowed and darkned . But this proves generally a Comfortable Darkness , being in order to Rain , which soon restores Light again . But this also is produced by the singular and extraordinary Direction of God : for tho we grant that these vast Heaps of Water fall by their own Weight , or by the Violence of Winds which thrust them downwards , yet it is from the particular Care and Guidance of the Almighty that this is done : Which we find taken notice of by Iob , a Great and Skilful Observer of God's Works , Iob 26.8 . He bindeth up the Waters in his thick Clouds , and the Cloud is not rent under them . That the thick and heavy Clouds , so loaded with Waters , do not break presently , but hang and hover between Heaven and Earth a considerable time ( as frequently we see them do ) is very wonderful , and is to be ascribed to the Divine Power and Wisdom . To which it is to be attributed also , that they fall so lightly , and not all together . It is from this most wonderful Disposal that these vast heavy Bodies do not fall down upon us at once , and all in a Heap , and so crush us with their Load . This very thing Iob's Friend ( who by his Discourse we may perceive was a Man of some Philosophy as well as great Piety ) particularly insists upon with the highest Admiration ; Iob 36.27 . He maketh small the Drops of Water , which the LXX not minding so much the very Words as the Sense , ( as is common with them ) render very finely * the Drops of Rain are numbred by him ; he is so careful in distributing them that he divides them out by Tale : so exact is he in measuring out the Rain , that he uses as it were an Arithmetical Proportion . These Waters are with great Accuracy dispens'd to Mankind ; they ( as it immediately follows ) pour down Rain according to the Vapour thereof , according to God's disposing and parcelling out of the Vapours which are the Matter of the Clouds , for here he doth as it were use an Arithmetick . Whence it is that they dissolve into Showers by degrees , and gently distil upon the Ground in Drops , as a Gardiner waters his Garden . Not but that in some Places , as in the Southern Regions of the World , ( as Guinea , Brasil , Egypt , the Country of the Abyssines ) the Rains fall in greater Quantity : which is a great Argument of the Divine Providence ; for those Parts of the World want more Rain , and therefore the Drops are bigger and more ponderous , and the Showers fall faster and thicker , and with much more Force : but still they descend orderly and by degrees . And that we may be the more apprehensive of this Benefit , God sometimes permits Examples of the contrary , as those Fallings of Waters in the Indies which they call Spouts : The Clouds fall down altogether , and like a violent Torrent . They are not Showers but Floods of Rain that come down from the Skies . But this is rare and extraordinary , and serves only to commend the constant Goodness of God in the ordinary dispensing of Rain . Therefore it is said , He made a Decree for the Rain , Job 28.26 . It was a peculiar Appointment and Ordinance of Heaven , that there should be this Admirable Filtration of the Clouds , which is a thing very amazing and stupendous . It is no wonder then that it is reckon'd among the Great , Vnsearchable , and Marvelous things which God doth , Job 5.9 , 10. and that He himself calls upon us to admire him as the sole Author and Father of Rain , Job 38.25 , 26 , 27 , 28. and that this is owned to be the peculiar Work of the Almighty Iehovah ; Jer. 14.22 . Are there any among the Vanities ( i. e. the Idols ) of the Gentiles that can cause Rain ? or can the Heavens ( of themselves ) give Showers ? Art not thou he , O Lord God ? The Old Jews express'd their Sentiment concerning it thus , One of the Keys proper to God , and kept in his own Hand , is that of Rain : thereby reckoning it a singular and immediate Gift of the Almighty . And they used to join it with two other Keys , viz. of giving Life , and of Raising from the Dead , which shews that they thought it peculiar to God alone . And then the known Vsefulness of this Blessing is an Argument of its Author . This is with great Elegancy set forth by the Inspired Poet ; Psal. 65.9 . Thou visitest the Earth , and waterest it : thou greatly enrichest it with the River of God , ( i. e. the Clouds or Rain ) which is full of Water : thou preparest them Corn , when thou hast so provided for it ( by vouchsafing seasonable Showers : ) thou waterest the Ridges thereof abundantly : thou settlest the Furrows thereof : thou makest it soft with Showers ; thou blessest the Springing thereof : thou crownest the Year with thy Goodness , and thy Paths ( the Clouds wherein God is Poetically said to walk , Psal. 18.9 . ) drop Fatness : They drop upon the Pastures of the Wilderness , and the little Hills rejoice on every side . The Pastures are clothed with Flocks : the Valleys also are cover'd over with Corn : they shout for Ioy , they also sing . This they do , thus they behave themselves , being as it were drunk with the Bottles of Heaven , ( as the Clouds are call'd Iob 38.37 . ) being abundantly satisfied with * Ioresh and Malkosh , the former and the latter Rain : the first of which is necessary after the Seed is sown ; the second before Harvest to set it forward , to fill the Ears . Wherefore St. Paul proves a God from the Clouds , Acts 14.17 . He left not himself without Witness , ( i. e. of his Divine Power and Providence ) in that he gave us Rain from Heaven , and ( as the Consequent of that ) fruitful Seasons . For it is this Celestial Water that makes the Ground fruitful : it hath a peculiar Faculty to do it , and no other Water doth the like . Thence that Talmudick Saying , Rain is the Husband of the Earth , because it impregnates it , and makes it fructify . Therefore Showers are rightly call'd by Pliny , * the Food of Plants , the Meat as well as the Drink of all Vegetables . But this is effected by the Divine Blessing , and is a singular Testimony of God's Care of the World. Thus from the Earth we prove there is a God in Heaven : even from the Grounds and Fields refresh'd with Rain , and thereby made fertile , we argue a Divine Benefactor . And now when I am speaking of the Clouds I must not forget the Rain-bow , which is a Party-colour'd Cloud , whose fine and gay Paintings are the various Reflection and Refraction of the Sun's Beams in that watry Substance . This gaudy Mixture of Light and Shade arises naturally from the Difference of the Superficies of those Parts that constitute the Cloud , and therefore without doubt it appear'd before the Deluge , though we find it not mention'd till afterwards , when it was appointed to be set in the Skies as a Sign of a * Covenant between God and Man : and ever since it hath continued ( and shall so to the last Period of all things ) a visible Token and Assurance of God's good Will to Mankind . Wherefore as often as we view this Cloud , made so remarkable by the Diversity of its Colours , the Variety of its Tinctures , let us thence be confirm'd in our Belief of a God , and look upon this Beautiful Spectacle as an illustrious Symbol of the Divine Mercy and Beneficence . Or , to speak in the Words of the Wise Son of Sirach ; Look upon the Rainbow , and praise Him that made it . Very beautiful it is in the Brightness thereof : It compasseth the Heaven with a glorious Circle , and the hands of the most High have bended it , Ecclus. 43.12 . To the Clouds belong Thunder and Lightning , and therefore may pertinently be spoken of here ; for when a Cloud breaks asunder by reason of hot and dry , sulphureous and nitrous Vapours enclos'd and compass'd about with cold ones , and so set on Fire , and consequently extending themselves , and violently making their way , the Noise caus'd by this Rupture is that which we call Thunder , and the flashing out of the Fire is Lightning . Both which are comprehended in those Words , Psal. 29.7 . The Voice of the Lord divides the Flames of Fire . And the former of them is call'd the Voice of the Lord upon the Waters , ver . 3. This is no other than his Thundring in the Clouds , which usually turn into Rain when they are broken and scattered . And perhaps to this may refer ver . 10. The Lord sitteth upon the Floods , i. e. upon the Clouds , which are justly stiled Floods , because of the abundance of Water contain'd in them . And as Thunder is bred by Fire and Water in the Clouds , so the Effects of it are of the like Nature , for Lightning and Rain generally accompany the Thunder . Wherefore we find this particularly taken notice of by the Pious Observers of Providence : He maketh Lightnings for the Rain , Psal. 135.7 . He maketh Lightnings with Rain , Jer. 10.13 . And this is mentioned in Iob 37.2 , 5. & 38.25 , 26. and not without great Reason , for herein the Goodness and Mercy of God are seen , because Rain is serviceable to connect and qualify the Thunder , and by its Moisture to prevent the Hurt which otherwise might be done by the scorching Flashes which attend it . Who is not sensible that Thunder is the more signal Operation of a Divine Cause , and therefore is so frequently call'd God's Voice ? as in Exod. 20.18 . Psal. 18.13 . & 77.18 . Ier. 10.13 . Yea , no less than seven times in the 29 th Psalm it is call'd the Voice of the Lord : Which may not only signify a Great and Loud Voice , ( for the Voice or Noise of Thunder is such , especially in some Regions of the World , as in some Parts of Africa , and in the Southern Countries of Asia and America , where it is much more Terrible than it is among us ; yea , as a * Learned Gentleman observes , it as much exceeds the Thunder of these Northern Climes as the Heat there exceeds that of these ) but it more particularly denotes the Wonderful Author of it , viz. the Almighty Being . Which was the very Apprehension of some Men of the deepest Philosophy among the Gentiles . Even they acknowledg'd this Fierce Meteor to be the Effect of no less than an Extraordinary and Divine Power . Plutarch informs us , that some of the Best Philosophers made it the Matter of their Wonder and Astonishment , that † Flames should proceed from watry Clouds , and that such a Harsh Noise should be the Product of that Soft Matter . I find a Great Natural Philosopher taking notice of the * falling down of the Lightning from Heaven as a Wonderful thing , because Fire naturally ascends . It seems he did not think that the Motion of it downwards is sufficiently solved by the Violence of the Rupture , for else he would not have imputed it to a † Divine Virtue , as he doth . And more fully and expresly in another place he declares his Mind thus , ‖ The Effects of Thunder , if you consider them well , are of that Wonderful Nature that we cannot possibly doubt but that there is a Divine Subtile Power in them . And then he proceeds particularly to reckon up the Strange Phaenomena of this sort of Meteor ; which indeed are very Surprizing and Amazing , and would be thought altogether incredible if several Other Writers of good note had not attested the same , and if at this very day we had not Instances of the Truth and Reality of them . This Naturalist adds further , that Thunder is made partly to Scare and Affright the World : This Terrible Noise , saith he , was for this purpose , viz. ‖‖ That we might stand in awe of something above us . Horace confesses that he felt this in himself , he acknowledges that this Voice from Heaven made him disown Epicurus's Notions , and repent of all his Atheistical Principles and Practices : See Lib. 1. Ode 34. It is a very Remarkable Example , and I heartily wish that the Wild Sparks of this Age , who are very well pleas'd with other Parts of this Author's Writings , and are ambitious to imitate him , would seriously read and consider of this , and thence ( with their Brother Poet and Pagan ) be induced to assert a God and Providence in the World. It is not to be denied that sometimes by this Dreadful Sound God is pleased to rouze and alarm the careless Part of Mankind , and sometimes to give Proof of his Judicial and Avenging Power . Moreover , by this is discovered his Goodness to Mankind , for this Violent Shaking of the Air is of great Use to us , because it corrects or dispels its noxious Qualities , and renders it pure and wholesom . By means of this are convey'd to us Showers of Rain , which most seasonably cool that Element as fast as the Fulgurations heat and inflame it . Then , as for the Colder Meteors , they have their proper Use for which they are generated . Snow is a dissolved Cloud that is somewhat condens'd in its coming down , and therefore falls in light Flakes , like the scatter'd Pieces of a Fleece ; whence it is said , He giveth Snow like Wool , Psal. 147.16 . To which it is compared because of the Configuration of its Parts , and because of its Whiteness and Softness ; nay , I must add , because of its Warmth . This last is thus express'd in few words by Theophrastus , * The Snow produces a Fermentation in the Earth by shutting in the Heat upon it , which the Earth takes into it self , and is thereby made strong and hearty . The Husband-man who inters his Seed in hopes of its rising again , delights to behold this Winding-Sheet upon it ; he rejoices to see it thus buried in Woollen , because he knows that this is a Safeguard to it , and shelters it from the Winter-Winds and Storms : This keeps both the Earth and the Grain warm , and preserves the Blade fresh and verdant ; and afterwards when it dissolves , it kindly moistens them , and is a Preparative to a farther Fermentation . Hail is such another dissolved Cloud as Snow , but much more thickned and hardned by the lower Region of the Air as it comes down through it . The Treasures of this Congealed Rain ( for so I may call it ) are mention'd by God himself , Iob 38.22 . which he saith he hath reserved against the time of Trouble , against the day of Battel and War , ver . 23. Then this Weapon is brought forth , and is of singular Use to punish Offenders ; and accordingly we read that Armies have been defeated by it , Iosh. 10.11 . Isa. 30.30 . Frost and Ice are other Cold and Watry Impressions which God owns himself the Author of ; Iob 37.10 . By the Breath of God ( i. e. by a Cold Sharp Wind which He sendeth ) Frost is given , and the Breadth of the Waters is straitned , is so contracted and congeal'd , that they flow not , they spread not themselves as usually . In very significant and apposite Terms , but very briefly , this is described in ch . 38.30 . The Waters are hid as with a Stone , i. e. the Waters in Ponds and Rivers , and in some Parts of the Sea , are covered with Ice which is hard , and as 't were Stony , and may be call'd a Pavement of Ice . That this and the like Operations of the most High are of considerable Use in the World ( beside what hath been mention'd before ) we gather from chap. 37. ver . 12. They are turned round about by his Counsels , that they may do whatsoever he commandeth them upon the Face of the World in all the Earth : i. e. all the World over they are made use of in their several Vicissitudes to effect the wise Designs and Purposes of God. And ver . 13. He causeth it to come , whether for Correction ( i. e. the Punishment of Men ) or for his Land , ( i. e. more universally for all Creatures , particularly the Ground or Earth ) or for Mercy ( i. e. in a way of Blessing ) . It were easy to give Instances of all these , for Histories readily furnish us with them . So in another Place of this Book , ch . 36. v. 31. where the foregoing Discourse had been concerning the Clouds , Rain , Lightning , &c. it is said , By them he judgeth the People , i. e. to some they are made use of for Punishment ; and he giveth Meat in abundance , i. e. to others they are sent for Good , for their real Benefit and Advantage , and more particularly they are someways instrumental towards the procuring of Fruitfulness and Plenty , call'd here Meat . I had almost forgot to mention Dew , which is of great Advantage , especially in the Eastern Countries which are hot , and where little Rain falls . It is by the singular Care of the Divine Providence that they have very Great Dews , which are hugely beneficial to the Earth . Therefore you find these taken notice of as a particular Largess of the Divine Goodness ; Iob 38.28 . Mic. 5.7 . and in several other Places . Thus much concerning the Lower Heavens or Atmosphere , that is , the Space between the Ethereal Heavens and the Earth , and the several things which are Observable in it , as the Air , Winds , Clouds , &c. all which proclaim a Wise , Powerful , Just and Merciful Deity . CHAP. V. The Frame of the Earth argues a Godhead . A particular Account of the Torrid Zone , and of the two Temperate , and two Frigid Zones : especially the two latter are shew'd to be Testimonies of Divine Providence . The present Position of the Earth is the same that it was at first , whatever the Theorist ( who confutes himself ) suggests to the contrary . Against him it is proved , that the Shape of the Earth at this day is not Irregular and Deformed ; and that the Primitive Earth was not destitute of Hills and Mountains . These are of considerable Vse . The particular Advantages of them are recounted , and thence the Wise Disposal of the Creator is inferr'd . NOW let us pass to the Earth , that Part of the World where we are placed , where the visible Footsteps of a Godhead are easily to be traced . The Frame of this Spatious Round , ( for this Figure of it is proved from its Shadow cast upon the Moon in an Eclipse , which shews that the Earth and Sea make one round Body , for the Shadow renders the true Form of the Body which causeth it ; ) the Frame , I say , of this Spatious Globe is excellent and astonishing if we contemplate the Hills , Valleys , Lakes , Rivers , Rocks , Promontories , Woods , Islands , Peninsula's , Continents , of which 't is composed , the Mixture of which renders it not only useful but beautiful . Nature proceeds not always in the same Track and Path , but ( as Philo observes ) * delights in the Variety and Diversity of its Artificial Works . And the wonderful Skill and Art of the Author who framed them thus are to be admired . But more especially the Diversity of the Situation and Position of the Earth is remarkable . It was the Wise Contrivance of the Creator to place it in that Oblique Posture that it is now in , it being most convenient for the Good of Mankind : He that made of one Blood all Nations of Men , to dwell on all the Face of the Earth , hath determined the Bounds of their Habitation , Acts 17.26 . Hence there are Different Zones ( as they are call'd ) into which the Earth is divided . There is first that which is call'd the Torrid Zone , because the Influence of the Sun is very vehement and active in this Part of the World : but this is no Hindrance to its being Inhabited , as some of old vainly fancied . This is all that Space of Earth which is between the two Tropicks . But there is a great Latitude as to the Inhabitants of this Zone , for some of them live directly under the Equator : And these only , of all the Dwellers on the Earth , have a Right Sphere , and always have an Equinox , i. e. their Days are exactly 12 Hours in length , and so are their Nights , neither more nor less . They have the peculiar Privilege to see both the Poles at the same time : And all the Fixed Stars rise and set to them . They have 2 Summers and 2 Winters in a Year , the Sun going directly over their Heads twice a Year , i. e. when he is in Aries and when he is in Libra , so that their 2 Summers are then ; and their Winters are when the Sun is in Cancer and Capricorn . Thus are situated some parts of the East Indies , and some part of America , and the Islands of Sumatra . And though they are so liable to the Perpendicular Rays of the Sun , yet by the special Providence of Heaven it happens that the Inhabitants of these Hot Countries have Cool Briezes that constantly fan and refresh them in the Afternoons , and their Nights are both long and cool , which makes amends for the excessive heat of the Day . Other Inhabitants of this Zone are seated between the Equinoctial and the Tropicks , and these likewise have a double Summer and Winter , only their Days and Nights are more unequal than those under the Equinoctial Line . Thus are situated the Philippine and Molucca Islands , part of East India in Asia , Ethiopia in Africk , Mexico in the North of America , and Peru , Brasil , Guinea in the South of it . And it is well known that there is not a more temperate Region than Peru in the World , the Nights cold tempering the Days heat , and Rains being frequent , and cool Winds blowing constantly . Again , there are others of this Zone that live right under the Tropicks : These have but one Summer and one Winter in a Year , and their Situation is very convenient , and upon several accounts desirable . Before I leave the Torrid Zone , I will take notice of a very Remarkable Thing which Travellers of good Credit inform us of , viz. That in most Places belonging to it there are vast Exhalations constantly from the Earth , which are condens'd into moist Vapours , and though they seldom fall in Rain-Showers yet they affect the Region of the Air which is under them , and render it very moist in the Day-time , and in the Night very cool and fresh . And this abundant Mass of Vapours caus'd by the excessive heat of those Countries affords matter for Dews , which are exceeding plentiful and copious , so that they serve instead of Rain-Waters , and are of great use for the Fertility of the Ground and Plants . But Secondly , There are 2 Temperate Zones , which lie between the Tropicks and the Polar Circles : the one between the Tropick of Cancer and the Artick Circle , the other between the Tropick of Capricorn and the Antartick . It is the peculiar Lot of the People that dwell in these parts of the World to have 2 Solstices and 2 Equinoxes in a Year ; but one Summer and one Winter , and the Sun is never vertical over their Heads . They have an Oblique Sphere , as all have besides those that live under the Equator . We in England are situate in this Parallel ; so is all Europe : yea the greatest part of the habitable World is in the Northern Temperate Zone . It was the pleasure of the Great Founder of the World that this part of the Earth should be the Principal Stage of Action : It was his Will and Appointment that this should be the Seat of the greater and better part of Mankind . There are also two Frigid Zones , the one between the Artick Circle and the North Pole , the other between the Antartick Circle and the South Pole. The Inhabitants are of three sorts , 1. Those who live under either of the Polar Circles . Those that inhabit under the Artick Circle have one Summer and one Winter in a Year . When the Sun is in Cancer , their Day is 24 Hours long , and they have no Night : And when the Sun is in Capricorn their Night is 24 Hours long . Under this Parallel are Lapland , Finmark , part of Russia , Iseland , &c. And here it might be observ'd , as a Testimony of a singular Providence , that these Countries which are extreme Cold are furnish'd with the largest Wood , and the most and best Furs . 2. Those that dwell between the Polar Circles and the Poles have sometimes continual Day and no Night . From the Sun's being in Cancer their Day is in some places a Month long , in others two ; and the farther they live toward the North the longer are their Days , till you come under the North Pole , where it is half a Year long without Night . In the other half of the Year , beginning when the Sun is in Capricorn , the Nights exceed proportionably , and last a Month , two Months , &c. In this part of the World is Nova Zembla , Green-land , &c. 3. Those that live right under the Poles ; and these only ( of all the Dwellers on the Earth ) enjoy a Day that continues six Months compleat , which is succeeded with a Night that lasts as long : So that they may be said to have but one Day and one Night in a Year . By reason of this latter the Countrey is so cold and dark that it is not inhabited in this part of the Year . But as for the other Places before-mention'd where there are long and cold Winters , there is reason to believe that they are most sutable to the Constitutions and Tempers of the Persons who inhabit them . The great Disposer of all things placed such Inhabitants there as were fit for that Region , and no other : For they could not dwell in these Countries where we inhabit , as we could not dwell there . So that the placing of those People in that dark , cold and frozen part of the World , is so far from being a Detraction to Divine Providence , that it is a singular Proof of it , and shews the Wisdom of the World's Maker , in a sutable choosing of Places for Persons according to their particular Temperament and Exigencies . And both with relation to these and the Polar Regions we may truly say that the excessive Coldness of these Parts is useful and serviceable for the good of others that are near to the Sun , and have need sometimes of cooling . From these remote Treasuries the Winds are fetch'd for the rebuking of the scorching Heats of Summer ; of which we can give no Natural and Philosophical Account , unless we derive them from these great Store-Houses . This acquaints us with the true cause of that excessive Sharpness and Rigour of the Air which we feel sometimes , and that of a sudden . This solves the unexpected change of Weather , yea sometimes the sudden and unlook'd for checking of Pestilential Diseases and Infections which is known to happen . Inconsiderate Minds are apt to think that the Regions that are seated under the Poles are altogether useless , and thence perhaps may be tempted to question the Divine Conduct . But if we will consider those Places , we shall find that they are as Necessary as any parts of the World. It is true , they are for the most part Unhabitable , but their being so makes others Habitable , for these are the common Receptacles of Cold , whence it is dispersed by Divine Providence to those Parts where it is wanting at any time , that is , when the Sun's Fierceness calls for a Check . And several other ways those Polar Receptacles and Nurseries of Cold are serviceable , yea necessary for the welfare of the World. Lastly , The wise framing and ordering of the Sun's Motion and Progress ( of which I have spoken before ) necessarily infer this Difference of Places on the Earth as to Heat and Cold. Unless we will remove this Luminary from its Ecliptick , and thereby disorder the whole Course of the World , and destroy the various Succession of Times and Seasons which upholds Mankind as well as all other Creatures whatsoever ; we must be forced to confess that the several Zones and Climates ( tho differing so much in Heat and Cold ) are useful in the Creation , and that the Position of the Globe of the Earth is most wisely and discreetly ordered . The late Theorist boldly contradicts this , and tells us that the Situation of the Earth is not the same now that it was before the Deluge . It did not stand Oblique to the Sun , as it doth at present , whereby we have a great Difference of Seasons , as Spring , Summer , &c. but it had a right or parallel Situation , insomuch that there was a Continual Equinox . And yet this Person , who is so curious about the Idea of his First Earth , hath given it us with a very great Blemish , yea much worse Fault than any that he pretends to find in this present Earth ; for they are his express Words , * The Paradisiacal Earth had a Torrid Zone , which was Vninhabitable . All this great Portion of Earth was burnt up and wither'd , and had no Grass , Tree or Plant upon it , and so no Creature could find any Sustenance there . This is his fine Paradisiacal Earth , as he calls it . And yet it is worth our observing that he saith in another Place in express Terms , † All the Earth is green , and a Perpetual Spring is over it all , meaning his Paradisiacal Earth . When he hath thus confuted himself , there is no need of any Body else to do it . But we may grant him his Theory , that there was a Primitive Earth of a different Form from the present . It is partly true that the Earth is not what it was , for there are the Marks of Sin and of the Fall even on the Earth , and we read of a Curse denounced against it , Gen. 3.17 . ( though he is pleas'd to turn that Chapter into mere Allegory , and thereby to null the main Points of our Religion ) : and afterwards by the violent Irruptions of the Flood it is most probable that the Earth underwent some Alteration . But what is this to the changing the very Situation and Posture of the Earth ? How is it proved hence that the First Earth had another Situation to the Sun , and had a perpetual Equinox and Spring ? These things are asserted by him , but no where proved . Wherefore I look upon it as a precarious and groundless Opinion . The Variety of Seasons before the Flood may be gather'd from Gen. 8.22 . I will not again curse the Ground , nor smite any more every living thing as I have done . While the Earth remaineth , Seed-time and Harvest , and Cold and Heat , and Summer and Winter , and Day and Night , shall not cease . As much as to say , Though during the time of the Deluge these Alterations of the Seasons were interrupted , and the Sun's Heat and Light were as if they were not , because they could have no Effect upon the Earth as long as it lay under Water , yet now having restored things to their pristine Course and Order , I assure you they shall continue so to the end of the World. Thus it is included in these Words , that there were the same Vicissitudes of the Year before the Flood that there are now . And this appears to be a Truth from what I have already shew'd , viz. that the present Position and Situation of the Earth are very convenient , useful , and in some Respects necessary : for there is a necessity of a Vicissitude of Seasons , and a Variety or Exchange of Heat and Cold , because the Fruitfulness of the Earth depends upon these ; and Heat and Cold generated in the Air are the two Hands of Nature , ( as my Lord Bacon rightly saith ) by which she doth all her Work. It is unreasonable to conceive an Equality of these , and consequently an Equal and Unvariable Temperature of the Year before the Deluge : Which is thus lately represented by an Admirable Pen ; A Man can hardly at first imagine what a Train of ill Consequences would follow from such a Condition and Posture of things : of which it would not be the least , that such a Mediocrity of Heat would deprive the World of the most beautiful and the most useful Parts of all the whole Creation ; and would be so far from exalting the Earth to a more happy and Paradisiacal State , that it would turn it to a general Desolation , and a mere barren Wilderness , to say no worse . Such an Heat would be too little for some sorts of Vegetables , and too great for others . The more fine and tender Plants , those which will not bear a Degree of Heat beyond that of April , would be all burnt up and destroy'd by it : whilest it could never reach the more lofty and robust , nor would there be near Heat enough to ripen their Fruits , and bring them to Perfection . Nothing would sute and hit all , and answer every End of Nature but such a Gradual Increase and Decrease of Heat as now there is . He adds , that if he should descend to the Animal World , the Inconveniences there would be as many and as great as in the Vegetable : and such a Situation of the Sun and Earth as that which the Theorist supposes , is so far from being preferrable to this which at present obtains , that this hath infinitely the Advantage of it in all Respects . Thus the * Learned Dr. Woodward . Therefore the Perpetual Equinox of the Theorist is but a Fancy , and we have ground to assert that the Situation of the Earth is the same that it was at first , and that the Year had the same Seasons , Changes and Revolutions that it hath now , and that all these are Attestations of the Divine Wisdom in making the World. The said Theorist tells us also , that the Earth had no Inequalities on its Surface at first , but was as smooth and plain as a Die ( only this is square , and that was round ) . And as for the Earth which we now have , he declares that there is no Shape nor Beauty in it , yea it is Rude , Indigested , Irregular , Monstrous . It is but the Rubbish of what was before : In short , he saith , 't is nothing but Ugliness and Deformity . It seems , according to this Gentleman , it is a Chaos again . But all the Wise Heads in the World have had other Apprehensions of it . The most accurate and nice Judges of Beauty never thought it was a Deformed Mishapen Lump . They never dreamt that Sea , and Rocks , and Mountains rendred it Ugly and Monstrous , as this Author positively avers . They rather thought that the Variety of Mountains , Plains and Valleys , &c. makes it more grateful and comely than if it were all even : they thought that this Diversity of its Parts was Ornamental . And so without doubt it is , and consequently the Form of this present Earth ( whatever this Theorist suggests to the contrary ) is Proportionable and Comely . He shews that he is no Judg of Beauty , for according to him a Flat Face without a Nose , Forehead , Cheeks , Eyebrows , or any other Protuberancies , would be handsom . So in the Face of the Earth he requires a Perfect Equality , which indeed would be a Deformity . I deny not but by Length of Time some Parts of the Earth may be worn away , or broken in , and sunk down , &c. and so may look ragged and disorder'd : but he is very effeminate and nice if he will not bear with these reverend Wrinkles , these lesser Defects of Pulchritude in our Mother Earth , which she hath contracted by her Old Age. But as to the main , she bears her Years well , and keeps her pristine Beauty . That Mixture of Risings and Plains , of Hills and Dales , &c. which we discover in her , is an Ornament , and renders her in the whole Uniform and Regular : and therefore 't is not to be question'd but that she was not without these at first . And particularly as for Mountains , which he reckons among the Monstrosities of this Earth , and as the Effect of the Desolating Flood , it is as evident as a plain Place of Scripture can make it , that the Earth before the Flood was not destitute of these ; for it it said , Gen. 7.19 . The Waters prevail'd exceedingly on the Earth , and all the high Hills that were under the whole Heaven were covered . And further yet , ver . 20. ( to make it yet plainer ) fifteen Cubits upwards did the Waters prevail , and the Mountains were covered . Therefore it is undeniable that the Antediluvian Earth had high Hills and Mountains , unless he will say that they were covered before they were . And if they were before the Flood , it is not to be question'd that they were the Product of the First Creation , and were made by God himself . It is probable this is intimated from that Epithet which is given them in Gen. 49.26 . the everlasting Hills . Gnolam here signifies the Antiquity of them , viz. that they were made at first , when the Earth was created , and so are as it were perpetual or everlasting . However , if this be not meant , it is rashly said by a very * Learned Writer , that it is an Idle Adjection . Which appears further from Psal. 90.2 . Before the Mountains were brought forth , or ever thou hadst formed the Earth and the World : even from everlasting to everlasting thou art God. Where we see that the Production of the Mountains , and the forming of the Earth and the World are synchronical : which this Writer denies by saying they were produced a long time afterwards . This is a Psalm of Moses , which makes it the more remarkable , for he that writ of the Creation , and afterwards of the Flood , and tells us the Waters of it cover'd the highest Hills and Mountains , positively asserts here , that these Hills and Mountains were created at the same time with the Earth and the World ; which confirms what he had said before . And that Passage in Prov. 8.25 . is very much to this purpose , Before the Mountains were settled , before the Hills was I brought forth : for Solomon is there describing the Eternity of Wisdom , and shewing that it existed before the Creation of the World , and accordingly enumerates the principal Works of the Creation , as the Depths , the Sea , the Fountains of Water , the Heavens , the Clouds , the Earth and its Foundations , and among these mentions the Mountains and Hills , and asserts that before these and the other Parts of the Creation were produced , Wisdom had an Existence . Whence any Man of consistent Thoughts would infer , that the Mountains ( as well as the Sea , the Heavens , the Fountains of Water , &c. ) were part of the first Creation ; for else they would not have been reckon'd up together with the rest as Parts of it . We may conclude then , that those Vast Swelling Protuberancies of the Earth were of the same Date with the World. Though , when I say this , I do not deny but there might be some Hills rais'd afterwards by the Waters of the Deluge in Noah's time , which as they threw down some Hills , so they made some others by casting up great Heaps of Earth . This I am not unwilling to grant as a thing Probable , but what I have said before is Certain . As to the manner of the Production of the First Hills and Mountains , no Man can be positive . It is likely they were rais'd by Subterraneous Fires and Flatus's , saith * Mr. Ray ; but I rather think that the Primitive Elevation of the Mountains was another thing , and that those Fires were scarcely kindled , or set on work so easily . Some have guessed they were thus caus'd , viz. whereas at first the Waters and Earth were both mix'd together , God soon after made a Separation between them : and in order to the parting of them there were Cavities and Channels made in the Earth to receive and convey the Water : whence the Earth which subsided and was depress'd in one Place rose up in another , and caus'd the Mountains . This is thought to be a rational Account of the Formation of these Vast Bodies : but whether it be exact or no , no Man can certainly tell . But this we are sure of , that they existed at the first forming of all things , and were constituent Parts of the Primitive Earth , which this Writer's Theory utterly denies , and saith it was all Champain , plain and level . So that whilest he avoids speaking like an Orator concerning the Earth , ( which he is set against , he saith ) he cannot afford to speak Truth , i. e. to acknowledg what the Holy Scripture it self attests in plain and intelligent Terms concerning the Original of Mountains , viz. that they were a part of the first Creation of the World. And being so , they are questionless of Vse , for the Great Creator made nothing in vain . Because we cannot possibly see how Great the whole Body of the Earth is , therefore there are some Parts of it purposely lifted up above the rest , to give us some Intimation and Knowledg of this Huge Globe whereon we stand . That Body which is 7000 Miles in Diameter , and above 20000 in Circumference , is as it were abbreviated by this means into lesser ones , some of three or four , some of ten or twelve , others of twenty or near thirty Miles in Height . By beholding these Eminent and Exalted Parts we may guess at the Gigantick Proportions of the Whole Extended Mass it self , and admire the Divine Providence which supports its Weight and Bulk . Thus because the Earth it self was hid from us ( excepting what is to be seen within the Compass of our scant Horizon ) by reason of its Convex Figure , and the Shortness of our Sight , it was fitting that some Remembrances and Representations , as 't were some Maps of the whole , should be before our Eyes : and these are the High Hills and Mountainous Eminencies which we see , as Caucasus , Olympus , Atlas , Athos , Aetna , Hecla , Teneriff , which are as 't were Epitomes of the Whole Earth . Again , these were design'd to be Boundaries and Limits of certain Regions and Countries . Thus Taurus , the biggest Mountain in the World , divides all Asia into two Parts , the one Northward , the other Southward . The Pyrenean Hills separate the Kingdoms of France and Spain : the Alpes part Italy from France . And several other Mountains are the Natural Barriers which God hath set between Countries and Nations , though daring and ambitious Minds take no notice of it , and impatiently long to have such a Miraculous Power as to be able to remove these Mountains , to take away these Great Land-Marks and Distinguishing Limits . Moreover , these Parts of the Earth , which as to outward View are generally fruitless and barren , and therefore may seem useless and unprofitable , contain great Riches in them . Some of the Rabbins derive Har ( the Hebrew Word for a Mountain ) from Harah , gravidam esse ; and they give this Reason , because they are big with Metals , and swell'd with the precious Treasures that are lodg'd in their Womb. These Places are the proper Receptacle of Minerals and all sorts of Fossiles that are useful to Mankind . These Bulky Substances do not take up room to no purpose : these Big-bellied Bodies are pregnant with things of the greatest Value and Worth : within them are laid up the Wealth of the World. But of this I shall say more when I come to speak of the Subterraneous World. Again , these Places are fittest for the nourishing and producing of Vegetables . There is no where else ( as hath been observed by Botanists ) such Variety of Plants and Herbs . Further , these Elevations of the Earth are necessary for conveying Water to us , for from hence by Channels under Ground are derived the Springs of this Element . They serve as Alembicks to distil fresh Water for the Use of Man and Beasts : and their Heights are serviceable to the more facile Descent of the Streams . Nay , these Streams could not flow unless the Heads of them were thus mounted above the ordinary Level of the Earth . There was an absolute Necessity therefore of these Hills , that there might be a Descent of these Waters . If the Earth were every where level and plain , there could be no running Streams or Rivers . More especially , in very Hot Countries these elevated Parts of the Earth are necessary to supply these Springs , for on the Sides of them those abundant Vapours that are exhaled out of the Earth are condensed , and turn'd into Water , as is proved by a very * Ingenious Gentleman . And † another famous Virtuoso , who hath written since , hath exceedingly confirm'd this Truth , having with great Perspicuity shew'd that Mountains are the Heads and Sources of Springs and Rivers , and that there would have been no Running Streams on the Face of the Earth if there had not been these Exaltations of the Ground , for here the Waters are condensed and discharged . Accordingly he observes that those Countries that are in the Torrid Zone , or near or under the Line , where the Heat is greatest , and consequently where there is the greatest need of Water , are furnish'd with Mountains answerable , i. e. such as for Bigness and Number surpass those of colder Countries . This he therefore concludes to be the Providential Contrivance of Heaven , and to be an Argument of the Divine Conduct and Wisdom . As for the Highest Mountains in the Southern Parts of the World , an * Ingenious Naturalist tells us , that there is very great Use of them for repelling the Vapours exhaled by the Sun 's powerful Beams in those hot Regions , and for hindring their Evagations Northward : which he thinks is of great Advantage . It might be added , that the High Hills render the Earth more convenient and useful for Habitation ; for if it were all even and level , the Houses would lie open to the Winds and to the Sun , whereas by this Mixture there is a Shelter from both . Furthermore , this Inequality of the Earth is suted to the Difference of those Animals that live upon it , to some of whom the higher and mountainous Places which are hot and dry are most agreeable , yea it is observ'd that they cannot live any where else ; and to others those Regions that are depressed and are more cool , moist and shady , are most wholesom and delightful . And lastly , a * Worthy Writer is designing to prove that even the Vulcano's or Burning Mountains ( as Aetna , Hecla , Vesuvius , &c. which seem to be very noxious ) are of Use to the Places where they are , and to the Earth it self , and to Mankind , insomuch that they could not subsist without these , or without the Agents whereby these firy Eruptions are effected . Thus from what hath been said it is abundantly evident that the Mountains are a very considerable Part of the Creation , and are signal Testimonies of God's Bounty as well as of his Power in his forming of the World. CHAP. VI. Vegetables are next consider'd , and their Different Parts enumerated , and shew'd to be Arguments of a Divine Contriver . Their Fragrancy , Delightfulness , Beauty . Their Various Natures , Kinds , Properties . Their Vsefulness in respect of Food . Particular Instances of some Foreign Plants , viz. the Metla , the Cocus-tree . They are serviceable for Physick . The Signature of some of them declares their Properties , and is a Divine Impression . TO the Earth properly belong Vegetables , i. e. Trees , Plants , Herbs , Flowers , and all Fruits that are the natural Product of them ; which , whether you consider their Excellent Make , or their Great Variety , or their known Vsefulness , bear witness that they are the Offspring of a Wise Parent . First , let us contemplate the Curious and Exact Composure of these Vegetative Creatures . They consist of , 1. A Root , by which they suck Moisture , Sap and Nourishment from the Earth , and from which also these are convey'd into all the Parts of the Tree or Plant. 2. A Trunk or Body : Or in Herbs 't is call'd the Stalk , which is remarkable for its distinct Knots and Ioints , which are at convenient Distances , and were design'd to uphold and sustain the Plant , for these Joints strengthen the Stalk . 3. A Bark , which is for the Preservation of the Trunk . And this is lined with an inward Skin , Peel or Rind . The Barks of some Trees especially are very remarkable , and particularly that of the Cinamon Tree is worth more than the whole Body . 4. Pith , ( Medulla , Cor ) by this the Aliment is carried from the Root to the other Parts . It answers to the Spinal Marrow in Animals . 5. Branches , the extreme Parts or Limbs , and they answer to Arms and Legs in sensitive Creatures . The lesser ones are Surculi , Twigs . 6. Fibres or Filaments , little hollow Strings for carrying the alimental Juice , or something of that nature to all Places . 7. Flowers , with their initial and progressive Buds , Blooms , Blossoms . 8. Fruit , in order to which all the other Parts are . 9. Seed , which is for the Propagation of the Species , and is admirable for its Make ; for a Microscope will inform us , that it contains the Whole Plant in it . All the different Parts before-mention'd are to be found here shut up in a Shell or Husk : So that every Seed is a Plant epitomized . Lastly Leaves , which may perhaps seem to be a very inconsiderable Part of Vegetables , and might well be spared : but if we make Enquiry into them , we shall find that they are for several uses . In respect of the Flowers and Fruit-trees to which they belong , they are a Shelter and Guard to defend them from the Inconveniencies and Injuries of the Weather , viz. the Insults of sharp and boisterous Winds , the excessive fall of Rain or Hail , and the immoderate heat of the Sun. Leaves are likewise an Ornament as well as a Fence : and their great variety of work is worth the Observation of the Curious , for some are open and spread out , others are folded together , some are even and smooth , others are wrinkled or crumpled , or rough . Others are either shining , or winged , or perforated , or threaded , or spotted , or full of veins , or hairy , or prickly , or flowry . Some are round , some are triangular , some are oval : others are sharp-pointed , or forked , or cut and divided into several Partitions , some of them into 8 or 9. And as to the Edges , some are plain , others are uneven ; and these latter are either indented , or waved , or engrailed , &c. or they look as if they were rent and torn . Further , if we may give credit to Malpighius , a very good Author in this matter ( who is seconded by Mr. Ray who is another very good Judg in the case ) Leaves are for the concoction of the Aliment derived to the Trees . In respect of others they have their use also , for they afford a cool shade in Summer : which in hot Climates especially is unspeakably welcome , because , comfortable and refreshing , pleasant and delightful . I could add that in some places where there is abundance of Trees , the Leaves when they fall and are dry do for a little time serve poor Folks for Firing ; and I remember I have seen them rake them together for that purpose . Or , if they be let alone upon the Ground , they are a sort of Compost , and do in some small measure improve the Soil . Now , can any Thinking Head entertain such a Thought as this , that all these several parts , which have all a plain relation to one another , and have also a general reference to the good of Mankind , for which we see they are useful , and wherein we may evidently see there is so much Design and Contrivance , were produced by mere Chance , or ( which is the same ) by a blind Operation of Unintelligent Matter ? No certainly , this cannot enter into the Mind of a Man that thinks and considers ; especially if he takes notice of what the excellent Malpighius and others have demonstrated , viz. that there is not any part or function in Animals but 't is answer'd by something of the like nature in Plants . There are in this Rank of Creatures distinct Organs and Vessels for the managing of Concoction , Nutrition , Procreation , &c. though they are in a different shape and guise from what they are in Beasts and Birds , and such like perfecter Animals . This was not unknown to the Antient Stagarite , according to whom a Plant or Tree is a Man invers'd : the Root is the Head and Mouth , the Trunk is the Body , the Bark is the Skin , the Pith is the Heart , the Fibres are in lieu of Veins , Arteries and Nerves ; the Boughs and Branches are the Arms and Feet , and the Leaves are the Hair. But this Old Notion hath been lately improved and more than ever illustrated by that Learned Italian , who hath so highly merited of Medicks and Natural Philosophy . To proceed , what excellent Things doth the Vegetable Kingdom afford us ! Who is not ravish'd with the excellent Shape , Colour and Smell of the Plants and Flowers which a choice Garden is stock'd with ? Hence perhaps some of the Grecians philosophized in the Walks and Gardens about their Cities , and made their serious Studies pleasurable by this means : Besides that here was administred occasion enough for Philosophy . Here a Man is as 't were transplanted into Paradise again , and is inviron'd with Innocent and Harmless Delights . So that 't is no wonder that One forsook his Crown , and turn'd Gardiner . He prefer'd Botanicks before Politicks ; or he reckon'd a Florist's Employment to be Royal and Princely , he counted a Garden a Kingdom , unriddling that of the Poet , — Inscripti nomina Regum Nascuntur flores . — Indeed there are some of these that seem to be formed for Sight and Beauty only , or chiefly , as Tulips , Anemonies , &c. of which there is scarce any other use to be made . And that use is sufficient , for hereby they shew the more Transcendent Beauty of their Maker . And as for the rest whose Virtue and Efficacy we are well acquainted with , even they are endowed with their pleasant and delightful Colours on purpose to entertain the Eyes of Men , and thereby to affect their Hearts with the Sense of their Munificent Master , whose Livery they wear . Of these our Saviour speaks in Mat. 6.27 . telling us that they spin not , and yet they are very richly clothed , even with more than Royal Apparel , for Solomon in all his Glory was not arrayed like one of these , ver . 28. Hence it was that a Pious Man ( whose Name is well known ) being invited by an Honourable Person to go and see a stately Building , ( the Master-piece of English Architecture in those Days , saith my Author ) desired to be excused , and to sit still gazing on a Flower which he had in his Hand : For in this Flower , saith he , I can see more of God than in all the Beautiful Buildings in the World. Yea , here is not only most exquisite Beauty to delight the Eye , but here is a most fragrant Smell to please Nostrils and chear the Brain . Both which Gifts and Properties seem to be peculiarly bestowed upon Flowers as a Recompence of their frail Nature , and sudden withering which they are incident to above all the other Works of the Creation . Their excessive Sweetness and their glorious variety of Colours make amends as it were for their Short Life . Their great Number and Variety are also worthy of our Consideration . There are some Plants that are of a lower and imperfect Rank , as those which grow in the Sea , viz. Corals , ( some of which are Red , some Black , others White ) Spunges , Alga's , &c. and some on the Land , as Mushrooms , Mosses , and several Vegetable Excrescencies . But the more perfect Ones , such as have Seed and Flower , as they are the most Numerous , so they are of the greatest Virtue and Use. These you will find rank'd in their several Divisions , and distinctly and accurately set down by Mr. Ray in his History of Plants . And yet so vast is the number of these Vegetable Bodies in the World that there are many more than you meet with in the Exactest Botanist . For there are Plants peculiar to particular Countries and Regions , as is confessed ; and therefore in America and other parts of the World which are yet undiscovered , there is doubtless a considerable number of Simples which we have no knowledg of . The difference of Plants is very great in respect of the Soil and Air which so much differ , and from whence they derive their Nature . And tho I cannot subscribe to the Rabbins , who ( as we are * told ) very confidently assert that there is not an Herb which grows on the Earth that hath not its peculiar Star to influence it , yet I doubt not but their Difference is much caused by the peculiarity of that Influx and Virtue which they partake of from the Heavenly Bodies , i. e. from their various Aspects and Operations . They are commonly by the Masters of Medicks distinguish'd according to their degrees of Heat ; some having a moderate Warmth , corresponding to the natural Heat of our Bodies : others exceed the native temperate Heat of a Man , and accordingly as this Excess prevails in them they are said to be hot in the 2 d , 3 d or 4 th Degree . Some are Strong and Robust , others are very Week and Feeble , as Vines , Hops , &c. But this is to be remarked that such infirm Plants are provided with Tendrels to lay hold on or twine themselves about other Trees , or Poles , or any thing near them to sustain them . Some make a Distinction of Sexes among Plants , as the Palm-tree , Lavendar , Speedwell or Veronica , Piony , Fern , Southern-Wood , &c. but especially the Palm-tree , which Galen , as well as Pliny and others , takes notice of . And they being Male and Female , thence follow Love and Wedlock ; and accordingly Pliny tells us that if the Female Palm be far removed from the Male , it becomes barren , and bears no Fruit : and such is the Conjugal Affection between them that if the Male hath the Boughs broken , the Female droops and withers . But though this be the Dream of some Amorous Botanists , yet the most sober Naturalists acknowledg , upon good Philosophical Accounts , that there is a Correspondence between certain Plants of the same Species , and by their Proximity or Distance this is sometimes discern'd . And so among Vegetables of a different Species there is ( as some Philosophers and Physicians have observ'd ) a Sympathy and Antipathy : by which if they mean that some Plants agree and grow well together , as the Lilly and Rose , Vine and Olive , Rose and Garlick , Vine and Elm ; and that others disagree in their Natures , and will not grow and thrive by one another , as the Vine and Coleworts ( the former shuns the latter , and twines about every thing else but that : whence perhaps the old Notion , viz. that Coleworts are an Enemy to Drunkenness , and are good to prevent it , first had its Rise ) , Hemlock and Rue , Rose and Onion , the Vine and Laurel . If this , I say , be all that they mean , that some Vegetables prosper and others do not according to their Position and Situation to other Plants , I do not see but that it is a Rational Assertion , and if the grounds of it were well examined and look'd into , they might yield matter for a devout and serious admiring of the Works of God. There is such a thing as an Agreement and Consent between the Natures of Beings : There may be observ'd a mutual League and Confederacy among them . And other things are at Variance and Discord , and there seems to be an open Hatred and Enmity between them● Some have observed this in Animals , as the Toad and Spider , the Stork and Bat , the Elephant and Hog , the Lion and Cock , &c. which maintain a mutual Aversion to one another , from certain natural Principles , as some Learned Enquirers have thought , tho this is rejected by others . It is further remarkable that Plants of a contrary Nature and most different Quality receive Nourishment from the same spot of Earth : Or ( which is equally admirable ) in that one spot of Earth there are contrary Nourishments , which those Plants draw to them according to their several Natures . This is a noble Contemplation , and is worthy of our most accurate Disquisitions . As to the Difference and Variety of the Nature of the greater Vegetables , and of their Vse also ( which I am now coming to speak of ) they are thus in part represented by our English Homer , as he is deservedly stiled , * The sailing Pine , the Cedar proud and tall , The Vine-prop Elm , the Poplar never dry : The Builder Oak , sole King of Forests all , The Aspine good for Staves , the Cyprus Funeral : The Lawrel , meed of Mighty Conquerors And Poets sage , the Fir that weepeth still , The Willow worn of forlorn Paramours , The Eugh obedient to the Benders will : The Birch for Shafts , the Sallow for the Mill , The Warlike Beech , the Ash for nothing ill , The fruitful Olive , and the Plantane round , The Carver Holme , &c. It is endless to go through the whole Vegetable Dominion , and assign the Properties of every part of it . This is certain that Vegetables are sundry ways beneficial to Mankind . Flax , Cotton , Hemp , with several others ( of which I may have occasion to mention some afterwards ) bear Clothing . And who knows not the Vsefulness of Plants as they are serviceable to Food and Physick ? Tho there are some Trees ( and those the best in some respect ) as the Oak , Fir , Elm , &c. which yield no Fruit , or such as is very inconsiderable , the firmness and usefulness of their Timber making amends in that kind , yet the greatest number of Trees bear Fruit , and yield some sort of Food . The Earth is yearly a Teeming Mother , from whose pregnant Womb all sorts of Fruits are produced for the nourishing and sustaining that numerous Company and Variety of Creatures that live upon it : And this wonderful Pregnancy and Fruitfulness argue a God. Whence we find this to be the religious Language of the Psalmist , He causeth the Grass to grow for the Cattle , and Herb for the Service of Man : that he may bring forth Food out of the Earth . He giveth thence Wine that maketh glad the Heart of Man , and Bread which strengthneth Man's Heart . Which was gratefully taken notice of long before by that pious Observer of the Works of Nature , † As for the Earth , saith he , out of it cometh Bread , the support and staff of Man's Life . This is one of the most visible and sensible Arguments of a Deity that the World and particularly the Earth affords us . We taste as well as see that there is a God , and that he is Good. Though there was a Fruit at first which was forbid to be eaten , ( by not attending to which our First Parents lost Paradise ) yet now all are freely indulged to us , and there is no transgressing but by Intemperance and Unthankfulness . The cooler Fruits of the Summer ( of which there is great Variety ) as they are for Pleasure , so they are given on purpose by Providence to temper and allay the heat of our Bodies , and to cool and refresh the Stomach in that Season of the Year . The warmer Fruits , Roots and Herbs are in the Winter , when they are most serviceable to the Body . And even the former Ones when they are laid up , and more digested and ripen'd by time , are useful then likewise . The American or Indian Plants far excel the Europaean Ones , as we learn from those who have given us an account of the Coca , the Hovia , the Indian Fig-tree , the Tuna , the Cacoa-nut , the Cocus-tree , the Metla . The last of these is thus admirably described by the Immortal Cowley . * The Man that hath the Metla may supply Himself with almost all things he can want From Metla's almost all-sufficient Plant. Her very Tree is Fruit : her Leaves when young Are wholesom Food , for Garments serve when strong . Nor only so , but to make up the Cloth They furnish you with Thread and Needle both . ( A Thorn grows at the end of every Leaf , which together with the Stringy part joining to it is used as a Needle and Thread to sow withal . ) What though her Native Soil with Drought is curs'd , Cut but her Bark , and you may slake your Thirst. A sudden Spring will in the Wound appear , Which through streight Passes strain'd comes forth more clear . For Liquorish Palats Honey thou dost bear , For those whose Gust wants quickning , Vinegar . But these are Trifles , thou dost Wine impart , That drives dull Care and Trouble from the Heart . To all these Gifts of Luxury and Wealth Thou giv'st us Soveraign Medicines too for Health . Choice Balm from thy concocted Bark breaks forth . No Antidote affords more present aid 'Gainst doubly mortal Wounds by pois'nous Arrows made . Of all the Exotick Plants or Trees that we read of , the Cocus-tree or Indian Palm-tree , ( as some call it ) is the most Admirable and Remarkable : For besides that it bears clusters of Coco-nuts every Month , it affordeth Water , Vinegar , Oil , Sugar : Yea , it supplies the Inhabitants with Bread , Wine , Clothing ; for the Pith of this Tree serves for the first , the Juice of it for the second , and the Down of its Leaves for the third . This Tree alone is said to be sufficient to build , rig , and freight a Ship. This alone is both Vessel and Cargo . Some describe it thus , the Body and Branches of it yield Timber for Houses and Ships : the large Kernel is Meat : the Shell is big enough to make Drinking Cups : the Rind affords Materials for Cables , Sails , Ropes , &c. The Milky Liquor in the Nut makes good Drink : and an admirable sweet Oil is pressed from the Kernel of it . Mr. Herbert hath thus deciphered it , * Sometimes thou dost divide thy Gifts to Man , Sometimes unite . The Indian Nut alone Is Clothing , Meat and Trencher , Drink and Kan , Boat , Cable , Sail and Needle all in one . Or take it more largely in the Words of Mr. Cowley's Muse , What senseless Miser by the Gods abhorr'd Would covet more than Cocus doth afford ? House , Garments , Beds and Boards , even while we dine , Supplies both Meats and Dish , both Cup and Wine , Oil , Honey , Milk the Stomach to delight , And poinant Sauce to whet the Appetite . Nor is her Service to the Land confin'd , For Ships entire compos'd of her we find . Sails , Tackle , Timber , Cables , Ribs and Mast There with the Vessel fitted up , at last With her own Ware is freighted ; all she bears Is Cocus growth , except her Mariners ; Nor need we ev'n her Mariners exclude Who from the Coco-nut have all their Food . Among the Foreign Plants we may reckon Tobacco and Coffee : the former is the Product of the Plantations in the West-Indies , the latter grows on little Trees or Shrubs in the Deserts of Arabia , and scarcely any where else : And both are of great use at this Day in the Europaean parts , whether more for Diversion than real Benefit I will not now dispute . As to Physick , the use of Plants is notorious , as we may learn from every Herbalist , and the Common Dispensatory . The Roots , Barks , Fruits , Seeds , Flowers , Tears , Juices , Rosins , Balsams are particularly serviceable to Medical Purposes . It hath been observ'd and approved of by the most Inquisitive Naturalists , that Plants are appropriated to particular parts of the Body ; and though they may be serviceable for curing Diseases of other parts , yet they are chiefly and more signally destined for the redress of such and such individual Ones : Thus Piony , Betony , Rosemary , Marjoram , &c. are appropriated to the Head and Brain : Eye bright , Clary , Celandine , Rue , &c. to the Eyes : Parsley , Marshmallows , Saxifrage , Drop-wort , &c. to the Reins and Bladder : Angelica , Saffron , Balm , Buglosse , &c. to the Heart : Cardamom , Pepper , Ginger , Nutmeg , &c. to the Stomach : Sebesten , Iujube , Lungwort , Horehound , Coltsfoot , &c. to the Breast and Lungs . There are other Simples that are good against the Distempers of the Womb , as Arach , Mother-wort , Birth-wort , &c. Herbs available for Ruptures are Solomon's-Seal , Rupture-wort , &c. Wound-Herbs are St. Iohn's-wort , Sanicle , Tutsan , Self-heal , Saracens Consound , &c. And here I might mention what is asserted by several Antient Natural Philosophers , viz. That the outward Signature or Impression which is on some Plants shews their inward Virtue ; and that from the Resemblance which they have to the parts of a Man's Body we may gather their secret Power , and know to what particular part they are appropriated . Thus the Squill and Poppy are good against the Head-ach , they themselves resembling a Head. The * Walnut hath upon its Fruit the Signature of the Head and Brain , and accordingly it is beneficial to them . Which is taken notice of , and thus represented by the Excellent Cowley , in his Fifth Book of Plants , Nor can this Head-like Nut , shap'd like the Brain Within , be said that Form by chance to gain , Or Caryon call'd by Learned Greeks in vain . For Membranes soft as Silk her Kernel bind , Whereof the inmost is of tenderest kind ; Like † those which on the Brain of Man we find : All which are in a Seam-join'd Shell enclos'd , Which of this Brain the Scull may be suppos'd . This very Scull envelop'd is again In a Green Coat , his Pericranion , Lastly , that no Objection may remain , To thwart her near Alliance to the Brain , She nourishes the Hair , remembring how Her self deform'd without her Leaves doth show , On barren Scalps she makes fresh Honours grow . This Natural Stamp is observable on other Vegetables : Thus the Leaves of Balm resemble a Heart : which Signature shews it to be Cordial , and a great Refresher of that part . Eye-bright hath the plain impress of the Eye , and 't is with Success made use of against the Maladies of that part . Kidney-Beans , call'd so because they represent the Kidnies , particularly affect those Vessels . The Multiplicity of Joints and Knots in the Root of the Herb call'd Solomon's Seal ( which is denoted by its Greek Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) shews that it is available against Ruptures , and that it joins and knits green Wounds ; it doth close and seal them up as 't were , whence perhaps it hath its Denomination . And Liver-wort and other Simples might be mentioned , which are Medical for that part whose Signature and Resemblance they bear . Some think this to be fanciful , but upon due consideration it will be found to be very serious and solid : For these Marks and Impressions are real things , and go along with the whole Species , and are never alter'd . Two very Eminent Persons ( to mention no more at present ) who were not guilty of indulging their Fancy and Imagination , and who were great Enemies to Vulgar Errors and Prepossessions , freely own the significancy of these External Resemblances on the Bodies of the Plants . The one is the Learned * Hugh Grotius , who among his Arguments for a God and Providence assigns this as one . The other is the Famous Dr. Willis , who hath ( I remember ) these Words in his Pharmaceut . Some things are found good against the Iaundice by a similitude of Substance , and as it were by a Signature , viz. as being endowed with a yellow Iuice , as Rhubarb , Yellow Sanders , Saffron , &c. These visible Characteristicks of Plants were impressed upon them by the singular Favour and Goodness of Heaven , to let us understand by the bare looking upon them what they are useful for , to let us read in the Colour , Figure and Proportion of them what their intrinsick Nature is . In short , there is not the least Plant , though never so contemptible and trodden under our Feet , but was made for some use and purpose , as our late Improvements in this Study partly have discover'd , and as succeeding Ages ( if they be not over-run with Sloth and Ignorance ) will further manifest to the World , and therein display the abundant Goodness and Benevolence of God to it . CHAP. VII . God is to be found in the Subterraneous World. Where are Waters , Fires , Metals , Minerals , to which latter belong Earths , Salts , Sulphurs , Stones both common and Precious . The Loadstone particularly considered , and the Author's Opinion concerning it . He disapproves of the Total Dissolution of the Earth at the Deluge , and gives his Reason for it . His Iudgment touching Earth-quakes and Trepidations of the Earth . He invites the Reader to reflect with great seriousness upon the late Instance of this kind : and to that purpose offers some Remarks upon it . Which he closes with a Devout Address to Heaven , to supplicate the averting of the manifestation of the Divine Displeasure in this kind for the future . IF we descend into the Subterraneous World ( as Kircher stiles it ) * the deep places of the Earth , as they are called by the Psalmist , these also will supply us with Arguments to the same excellent purpose . Here we shall be transported with the Contemplation of the strange Make and Composure of those various Caverns that are hid from common Eyes , those Unseen Rarities of the Under-ground World : for what is unseen of this Earth is most astonishing . Here is a vast Receptacle of Waters , called by Moses the Fountains of the great Deep , Gen. 7.11 . This great Collection or Abyss of them is placed in the Central parts of the Earth , as Dr. Woodward hath probably asserted . Here are Millions of Aqueducts to convey Water from the Sea. Here are Springs and Fountains that supply the Land with Brooks and Rivers . Here are Medical Waters and Baths for the relief of the Diseased . Here are also the vast Treasures of Fire , that is , that Combustible Matter wherein those subtile Particles are shut up that engender Fire ; and likewise here are Magazines of Actual Fire , as appears from those Volcano's , those firy Eruptions which are taken notice of in several Places . And that there is Fire in the Earth may be proved from this , that * the Bottoms of the deeper Mines are very sultry , and the Stone and Ores there are very sensibly hot , even in Winter . Here are lodged Metals ( the 7 Terrestrial Planets , as the Chymists are pleas'd to call them ) Gold ( the Sovereign and Chief of all , because of its transcendent Purity , Brightness , Solidity and Weight ) Silver , Steel ( which is but the harder Part of Iron ) Copper , Quicksilver , Tin , Lead . As for Brass ( Orichalcum , aes ) it is a mixt Metal , viz. of Copper and Lapis Calaminaris : Pewter is a Compound of Tin and Lead . The Property of Metals whereby they are distinguish'd from other Terestrial Bodies is , that they may be melted , and are malleable . Especially Pure Gold is ductile above all other Metals , for an Ounce of it may be so extended by Malleation , that it will take up ten Acres , if Dr. Charleton may be credited . As for the use of Metals , none is wholly ignorant of it : they were made for Defence and War , for Instruments to work with , for Medicine , for Ornament , for Vessels to be used in eating and drinking , and all other Services whatsoever , for Money and Coin ; and in a word , they are some way or other useful to all the necessary Ends of a Man's Life , and consequently are Testimonies of God's Care and Concern for the Good of Mankind . Accordingly you will find that these Metals are particularly taken notice of and mentioned by Iob to prove the infinite Power and Wisdom of God. Surely there is a Vein for the Silver , and a Place for Gold where they fine it . Iron is taken out of the Earth , and Brass is molten out of the Stone . Job 28.1 , 2. Here are the Repositories not only of Metals but Minerals , ( for though by a general Name all Metals are called Minerals , because they are dug out of the Mines , yet in Propriety of Speech these are distinguish'd from them , because whereas Metals are properly those Bodies that are capable of being melted by the Fire , and of being beaten or drawn out by the Hammer , Minerals have only one of these Properties ) as Antimony , Litharg , Verdigrise , Minium or Red-lead , Cerusse or White-lead , Black-lead , &c. And several other Fossiles there are ( which if I seem not to range in their due Order , I may be excused , for I have consulted at one time or other several Writers on this Subject , but they all differ from one another , they do not refer these Minerals to the same Heads ) as 1. Those that are usually call'd Earths , as Terra , Sigillata , Lemnian , Armenian , Samian Earths , and several others that are used in Medicks . 2. Salts , as Common Salt ( natural , not factitious ) Salt Gemem , Salt Armoniack , Nitre or Salt Petre , Allom , Vitriol or Coperas , &c. 3. Sulphurs , as Ambergrise ( a bituminous Matter found sometimes on the Sea-shore ) Arsenick , Orpiment , or Yellow Arsenick , Napht , Bitumen or Asphalt , Amber , Iet or Black-amber , Stone-coal or Pit-coal : Concerning the last of which it might be observed with relation to our selves here in England , that the Counties of the sharpest and piercingest Air , and most troubled with cold Winds , Snow and Frost ( as Northumberland , Cumberland , &c. ) have the greatest Plenty of Coals and at easy Rates : which by the way is no contemptible Instance of Divine Providence . Of these Sulphureous Materials it is likely Iob's words are to be understood , ch . 28. v. 5. where speaking of the Earth , he saith , Vnder it is turned up as it were Fire , i. e. although the Superficies of it shews nothing of this kind , but perhaps yields Corn and other Fruits , yet under it are such Fossiles , as Brimstone and other Combustible Matter , which contain Fire in them , and so it is properly said [ as it were Fire . ] 4. Stones which are either Common or Rare . Of the former Sort there are dug out of the Earth Marble ( of which there are several kinds , black , white , greenish , yellow , red , the chief of which last is Porphyrie ) Alablastre , a kind of softer Marble , Free-stone , Flint-stone , Slate or Tile-stone , Whet-stone , Lapis Lydius or Touch-stone , Lime-stone , Plaister-stone ( of which Plaister of Paris is made ) Asbestine or Incombustible Stone , Talk , Pebles : and several Stones used by Physicians , as Lapis Lazuli or the Azure-stone , Blood-stone , Iew-stone , Aetites , Nephritick-stone , &c. Those Stones which are Rare and Precious , are not ( as the Vulgar Ones ) made of the Collection of small Sands , but they are liquid Consistencies or Drops condens'd in the Earth : they are such as these , the Diamond or Adamant , and the Chrystal : the former of which as it is the most Sparkling , so 't is the Hardest of all Stones ; wherefore by reason of its irresistible Hardness it is used in cutting and working of other precious Sones . Both this and the Chrystal are Transparent , and void of all Colour . The Coloured Ones are the Carbuncle , red as Fire : Ruby , sparkling more than a Carbuncle , and not so firy : Beryl , a Sea-green : Opal , of all Colours very delightful and beautiful : Turcois , blew , white and green blended : Topaz , golden Colour , yet greenish : Emerald , green : Chrysolite , a lighter green : Saphire , blew or skie-colour'd : Hyacinth or Iacinth , reddish , or red mixt with yellow : Iasper , of several Colours , green , purple , yellow , and the Veins are of different Colours : Agate of diverse Colours mixt : Onix , called so because 't is of the Colour of a Man's Nail : Sardonix , compounded of an Onyx and Sardius : Chalcedony , of a cloudy duskish Colour : Amethyst , of a violet Colour , i. e. compounded of red and blew : Cornelian or Sardius , a languid Blood-Colour . All these Rich Gemms which are remarkable either for their Transparency , or their Colours , or their Virtues , ( as Expert Jewellers and Lapidaries know very well ) are lodged by a Divine Hand in the Caverns of the Earth as in a safe Casket , and thence they are taken out to enrich and embelish Mankind , and are illustrious Tokens of the Heavenly Bounty and Munificence , and therefore even the Inspired Writings frequently make mention of them . To the Mineral Kingdom belongs the Load-stone , which hath a most amazing Virtue to draw Iron and Steel to it : and as the Masters of Experiments tell us , being capp'd with Steel , its Atractive Power is the more forcible . But it hath puzzled all Mankind to assign a Reason of it : for what hath been hitherto said by Philosophick Men seems to be altogether unsatisfactory . Who can give Credit to that Romantick Solution of the French Phi●osopher ? The Attraction of the Load-stone , saith he , is caused by the Communication of the striate Particles which issue forth of the Poles of the Heavenly Vortex , and find a fitter and better Passage through the Pores of the Magnet and Iron than any other Bodies , and drive the Air before them , and cause those two to meet together , and as 't were to salute one another . But , besides that this is not Attraction but Pulsion , it is a mere Figment of that incomparably Ingenious Monsieur , who knew not how to solve this unaccountable Phaenomenon , but by such Philosophick Jargon as this . And as for the Load-stone's causing the Needle , which is touched with it , to turn toward the North , there is this lame account given of it . The Earth is a Great Magnet , and where there is most Earth ( i. e. least mixed with Sea ) as in the North Part of the World , the Load-stone looks that way , and with it the Needle of the Compass . Others , to make it out plainer , fancy a vast Company of Quarries of Load-stone in the Northern Part of the World , whereby this Attraction is made , and whereby the Magnetick Needle tends towards the North as its beloved Point . But this is fanciful rather than solid , and no Man alive can make any certain Proof of there being more Load-stones in the Northern Part of the World than there are in the South , or either of the other two Quarters of the Earth . Therefore I must needs declare that though I have an Ear always open to any ingenious and probable Resolution of a Philosophick Difficulty , yet I look upon the Accounts that have hitherto been given of this Phaenomenon to be futile and insignificant : and no Man of considerate Thoughts can acquiesce in them . And I further declare that I am throughly perswaded that this Strange Phaenomenon ( as well as some others , viz. that of Gravity and Levity , and the Reciprocal Motion of the Sea ) is not to be solved by the Principles of Matter and Motion , but that there is a Supernatural Cause to be assigned of it . I do verily believe that it was intended that this and such like Prodigious Occurrences should lead us directly to the acknowledgment of a Supream and All-Wise Agent , to whom only we can attribute such strange Effects , unless we miserably strain our Reasons , and fancy Causes where there are none . It is fit that among so may Philosophick Problems and Difficulties as there are , there should be some few that cannot possibly be resolved by a recourse to Natural Causes ; that by this means the Study of Bodies ●ight not extinguish the Notion and Sense of an infinitely intelligent Mind ; that Philosophy might not shut God out of the World , but that on the contrary we might be forced to confess an Immaterial and Spiritual Being , of Immense Understanding and Wisdom . So here particularly we are gravell'd with the Attraction of the Load-stone , and if we speak freely and ingenuously , we must own that we know not how to render an Account of it ; which without doubt was thus design'd by Providence , that we might look up to the Original Founder of all Beings , and acknowledg his Superintendency and more immediate Agency in this and some other strange Events which we meet with in the World. Here is a dull obscure Stone that hath Power to Attract Iron to it , which is denied to Diamonds and Sparkling Jewels . This one dark and unpromising Mineral is more serviceable to Mankind , as to Navigation which is so much improved by the Invention of the Nautick Compass made useful by this Magnetism , than all the Precious Stones and Gemms which the Earth so charily deposites in her Bosom , and which being taken thence make such a goodly Shew in the World with their Lustre and Brightness , and which really deserve our Admiration , because they are borrowed from a Divine Light and Glory . And thus I have in part shew'd ( for it was not my Intention to insist Largely on these things ) what are the Wonders that are contain'd in the Bowels of the Earth , what are the Treasures that lie hid under ground , and which are trampled upon every Day . And I doubt not but they are disposed of and placed in the same Order in which they were at the first Creation . Though I find it avouched lately by * One of a very Philosophick Genius , that the whole Terraqueous Globe was at the time of the Deluge put into the Condition that we now behold it in . He as well as the Learned Theorist holds the Dissolution of the Earth , but in a far different manner : for the Theorist makes it the Cause of the Deluge , but his Hypothesis is that the Deluge was the Cause of the Earth's Dissolution ; and that all Metals and Minerals , and whatever else is found in the Globe of the Earth , owe thei● present Frame and Constitution to the Flood I crave leave to dissent from this Learned Author , for tho as to the Main he has excellently performed his Task of giving us a Natural History of the Earth , and hath certainly taken the right way to compile it , founding it upon continued Observation and Matter of Fact , yet perhaps he hath gone too far in asserting the Total Dissolution of the Earth , for according to my Apprehension there is no need of maintaining this . It is my Perswasion that it is not very congruous to the Notion which we have of the Divine Wisdom and Prudence to dissolve the Whole Frame of the Earth , which was at first made with the utmost Art and Skill , and to make a New Settlement of things in this Globe . It is somewhat hard to adjust this to the Wise and Discreet Management of Heaven . It hath been objected by some , that the Laws of Gravity are not observ'd in this Hypothesis , i. e. the weightiest and heaviest things do not subside lowest . Metals are not always deepest in the Earth , and next to the Center , and yet they are heaviest : and sometimes the lightest Bodies , as Shells , Bones of Fishes , &c. are lowest of all , or at least are not placed according to the Proportion of their Weight : which shews that these Bodies did not sink by virtue of their specifick Gravity , which is the thing he asserts . But I confess I rather say this to provoke this Learned Author to make good his Hypothesis in all Particulars in this nature , than to contradict what he saith about it , for I have not duly examin'd the Matter . Tho the Deluge was Universal , and in a great measure rifled and disorder'd the uppermost Parts of the Earth , and displaced most of the Bodies which it found there , and consequently made a very great Change , yet at present I am not inclined to believe that there was ( as He expresses it ) a turning all things topsie-turvy , and unhinging the whole Frame of the Globe , and that ( as he speaks in another place ) the whole Earth was taken all to pieces , and dissolved at the Deluge , and afterwards framed anew . It will be hard to prove that Massy Stones and all other Solid Minerals and Metals lost their Solidity by the Flood . If this were so , how comes it to pass that the Shells ( which he often speaks of ) remain still ? Why were they not dissolved ? And why were the Particles of the Teeth and Bones of Sea-Animals ( which he likewise mentions ) not dissevered ? How came they to escape crushing in their falling down and subsiding , which he supposeth ? Yea , how come they to be in the very same Figure and Shape that they had at first , and to have no alteration ? Can we think that the constituent Parts of such solid Bodies as Stones and Metals were disjoined , and that their Cohesion perfectly ceased , and yet that those lighter Bodies of Shells , &c. kept their Consistency , and underwent no Change at all ? This I think is scarcely possible to be solved . His main Proof of this Dissolution of the Earth and the Confusion that follow'd it , is the Strata , the Layers of Stone , Chalk , Marl , Gravel , Coal , Clay , &c. which he takes notice of . But I ask , why might not these be of Primitive ordering ? Why may we not hold that these Strata were originally so disposed ? I do not hitherto see any thing that hinders our Belief of this . And as for Shells and Trees , &c. that are found in the Earth , they may be ( and I agree with him that they are ) a Proof of the Vniversal Deluge , but they seem not to me to be an Argument of that Total Dissolution of the Earth which he asserts , that Ransacking of Nature , as he is pleased to call it . In short , I am inclined to believe that all those Orderly Sets or Ranks of different Sorts of Earth , which are every where observable , were made by the Almighty Hand before the Flood , yea most of them at the first Production of the World. But if this Curious Author should afterwards make a full Proof of what he hath propounded , yet still our Main Point is preserv'd entire ; for he grants , nay professedly avers and declares that this Change of the Earth * produced the most consummate and absolute Order and Beauty , and that it was for the universal Good and Happiness of the whole Race of Mankind that were to come after . And ( which is yet more ) he proves that * this Change , this Dissolution of the Primitive Earth , and the framing of another out of it , is a great and singular Work and Argument of Providence , of Counsel and Sagacity , and he demonstrates in several Particulars that it is the Product of a Reasoning and Designing Agent . We are come then at length to the Grand Matter which I was all along aiming at , viz. the Proof of a Deity from the Make and Disposal of the Earth . Thus that of the Psalmist is evinced to be true , † The Earth is full of thy Riches , which he saith to convince us of the Wisdom of God in the Works of the Creation . And now to close this part of my Discourse , viz. concerning the Earth , I will add a few Words concerning Earthquakes , which are occasioned by those Spatious Cavities and Vaults , which I have asserted before to be within the Bowels of the Earth . Some of the old Philosophers imputed this Motion to Winds and Vapours bred in these hollow Places . Others ascribe it to excessive Waters got into the Channels of the Earth by reason of excessive Rains , and agitated there in those vast Caverns . It was the Opinion of some of the Antients , that this Motion was the Effect of the Sea 's beating on the Earth , and powerfully moving and shaking it : whence Neptune had the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earth-shaker , and he was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Words are of the same import . Others think it is caused wholly by the Subterraneous Fires and Sulphureous Matter in those Cavities . Thus that Admirable * Observer of the Works of Nature , whom I have frequently cited , attributes this Phaenomenon to the Elevation of the Water out of the Great Abyss ( which he supposes to be in the central Part of the Earth ) by the Virtue of this under-ground Fire . He hath a Particular Notion of this Heat causing this Commotion and Disorder in the Earth . But I conceive that All these are the Causes at one time or other , nay it may be at the same time , of Earthquakes strictly so call'd , and Tremblings of the Earth which are Tendencies to them . The Winds generated in the Entrails of the Earth , may by extending the Parts in some Places cause a Tremour , or by a sudden violent Eruption occasion a Greater Motion . So by the immoderate Rains , or by Inundations of the Sea , the Meatus of the Earth may be washed and worn away , and other adjacent Parts may give way and sink downwards , and thereby cause a Motion above , if with a subsiding , in some of the extream Parts . Also the Subterraneous Sulphury Matter ( of which there is great Quantity ) being inflamed may produce these Concussions by extraordinary Rarefaction , which making more room must needs produce an unwonted Motion , and sometimes a horrid Noise . So that an Earthquake may be said to be a kind of a Subterranean Thunder . This was Pliny's Notion of old , * Non aliud est in terrâ tremor quàm in nube tonitru . Thus he speaks because of the Resemblance between the breaking of the Earth and of the Clouds , and the Dreadful Shock that accompanies both . But though Earthquakes are thus resolved into Physical Causes , yet they are to be look'd upon as remarkable Testimonies of the Divine Power and Greatness . We cannot but own and reverence these when we consider the Dreadful Effects of these Concussions . Nay , it is hardly to be solved by any of the forementioned Causes , how there can be a trembling of the Earth at the same moment in Places that are so vastly distant from one another . There was an Universal Shock almost all the World over in the Emperor Valentinian's time , about the Year of our Lord 369. In the Year 1601 , there was a shaking of the Earth in Asia , Hungary , Germany , Italy , France at the same time . In Peru ( as Acosta relates ) this Tremor oftentimes reaches near six hundred Miles from North to South . This must have an Extraordinary Cause , and that Man must strain his Philosophy who undertakes to give a Satisfactory Account of it from Common Principles and the Natural Efficacy of Things . This unusual Exertment of Divine Providence we of this Nation ( as well as others ) have * lately felt with Surprise and Astonishment . And I hope it will be thought no Digression if I here remind the Reader to reflect upon it with great Thoughtfulness and Seriousness , and to consider and weigh the true Nature and Design of this amazing Event . I know there are some Persons that slight all such Occurrences , and tell us that they are from Natural Causes , and therefore it is Weakness and Vanity to trouble our selves about them ; Men of Philosophy ( say they ) are acquainted with the Spring and Source of these Accidents , and therefore are not possess'd with Fear and Dread , and cannot be perswaded that Nature , acting in its own way , and according to its due Laws , intends us any Mischief . But the Reply to these Men is easy , for though I most willingly grant that Earthquakes , and the lesser Tendencies to them , as Tremblings of the Earth , are the Product of Natural Causes , yet it is as true that the God of Nature , when he is provoked by the Sinful Enormities of a People , may and oftentimes doth turn these Natural Effects into Punishments and Iudgments . So that both Philosophy and Divinity are concern'd here , and they are very well consistent . We may as Naturalists search into the physical Reasons of these Events ; but then as we are Students in Religion we are bound to make a farther Enquiry , and to take notice of the Design of Heaven in these great and wonderful Effects that happen in the World. With Philosophers and Physitians we are ready to grant that Scarcity and Famine , Plague and Pestilence are naturally produced : and yet we are ascertain'd from the Sacred and Infallible Records of Scripture , that these were oftentimes inflicted by God on purpose as the Recompence of Mens heinous Sins . So it is in the present Case , ( which makes it very plain ) the Motion and Shaking of the Earth are to be attributed to Causes in Nature , ( and I have before assigned what they are ) yet we must likewise acknowledg that there is a more than Ordinary Hand to be taken notice of in this Matter : and as Understanding and Devout Christians we are to observe what the Purpose of Divine Providence is at such a Time. Pursuant to this I offer these brief Remarks on that Signal and Stupendous Dispensation . 1. The Antients have thought that this was ever attended with something that was Boding and Ominous . Thus Socrates the Ecclesiastical Historian pronounces concerning the Earthquake which happen'd in the Days of the Emperors Valentinian and Valens , that it was * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Sign of the Shakings and Convulsions which afterwards were in the Christian Churches . And I could produce other very Grave Writers who speak to the same Effect with relation to Earthquakes that were felt in other Places . Those Commotions in the Natural World are thought to foretel greater in the Ecclesiastical and Civil . 2. The Holy Scriptures have particularly taken notice of this as a Sign of the Divine Anger , and as a Forerunner of great Evils and Calamities . Thou shalt be visited of the Lord of Hosts with Earthquake , &c. Isai. 29.6 . It was foretold by our Blessed Saviour , ( Mat. 24.7 . ) that there should be great Earthquakes in diverse Places before the final Overthrow of Ierusalem . And you may observe that in the Sacred Writ great Alterations , but especially those which are Mischievous and Destructive , are † express'd to us by Earthquakes , by moving and shaking the Earth , and such like Terms . This is the Stile and Language of the Old Testament , yea and of the New , as is evident from several Passages in the * Book of the Revelation . And therefore my Assertion is not groundless when I say that this particular sort of Prodigies generally foresignifies some Remarkable Evils and Calamities . 3. Let us observe and consider the Number and Frequency of this kind of Events of late . Above thirty Cities and Towns in Italy and the adjoining Parts have felt this Dreadful Motion within a few Years . And they that converse with the History of Modern Occurrences , cannot but have informed themselves that there have been more Terrible Shakings of the Earth in the space of these last ten Years , than there were in above two ( I may say 3 or 4 ) hundred Years before . This certainly deserves our most serious Consideration , and may assure us that some very Uncommon and Extraordinary thing is portended by these frequent and repeated Agitations of the Earth under our Feet . 4. and lastly , Let us look upon this late Trembling of that Vast Element under us as an Act of Divine Judgment and Mercy mixed together , ( for we may consider it under this double Notion . ) First , let us view it as a Iudgment , as a Terrible Threatning from Heaven , as a Token of God's Anger and Displeasure because of our multiplied Offences and Enormities , for this is the General Character of this Prodigious Occurrence . Let us see the Divine Hand stretched out against us , and let us speedily reform our Lives , lest our continuing in our Impenitence provoke the Almighty to cut us off speedily . Secondly , let us admire this late Visitation as it hath a Mixture of Singular Mercy with it . We have heard what hath been the deplorable Condition of some Other Countries where Earthquakes have happen'd . Great Numbers of People have been swallow'd up alive by the gaping Ground , and have been buried in the Bowels of the Earth : and the Circumstances of those that survived were unspeakably lamentable and miserable . It is the peculiar Goodness of Heaven to us that we have not met with the same Severity , that this late Concussion of the Earth was not of that Violent and Furious Nature , and that it proved not fatal and destructive to us . We are concern'd now to remember and practise that Advice of our Blessed Lord , Sin no more , lest a worse thing come unto you . I say a worse thing , for even to speak Philosophically ( which some would have us to do in this Affair ) if the Sulphureous Matter in that part of the Earth which is under us ( or whatever else it is that is the Cause of Earthquakes ) be not quite spent or dissipated , or if its Exhalations have not had vent through the subterraneous Caverns and Channels in some other Place , ( it may be at a great distance from us ) there is some reason to fear an After-Clap , a more fierce and vehement Shock , with a rending of the Earth , to make way for those Sulphureous Vapours . Thus even on Natural Grounds it may be suspected that this Gentle Trepidation which we have felt will be follow'd with a more Direful Commotion , and that both we and our Habitations may be interred in one Common Sepulcher . But to wave Philosophy , I am sure according to Divinity we have cause to fear that a worse thing will befal us , because we grow rather Worse than Better by all these things that happen to us . If the Reader thinks fit , we will join in our Devotion upon this Occasion , and humbly revering the late Stroke of the Divine Hand , supplicate that the Omen may be happily prevented and averted . O thou Eternal Being , Soveraign Lord of Heaven and Earth ! Vouchsafe , we beseech Thee , that we may be fully sensible of this Iudgment which Thou hast threatned us with . Thou who shewest thy self a God of Power and Vengeance , by making the Earth to tremble under its Inhabitants , put them into the like Posture , and cause them to fear and stand in awe of Thee , to acknowledg that they deserve to be utterly destroyed for their repeated Transgressions and Offences , and that it is from thine unspeakable Patience and Long-suffering , from thine infinite Compassion and Forbearance , that so Prophane and Wicked a People are not actually consumed . O Blessed God , make this an effectual means to convince Men of thy Almighty Power and Soveraignty , of thy impartial Iustice and Severity , and that thou hast Various Ways of punishing Offenders . Thou canst make All the Elements serviceable to this dreadful End. Thou didst destroy the Sinners of the Old World with an Inundation of Water ; thou didst consume Sodom and the Neighbouring Cities by Fire : Thou hast often by an Infectious Air brought a devouring Pestilence on a People ; and thou hast also caused the Earth to open its Mouth and swallow up rebellious Sinners . And this we might justly fear will be our Lot from thine avenging Hand . Our Crying Sins and abominable Practices have long since deserved that this Sudden and Terrible Calamity should overtake us . And now if Thou dost actually inflict it upon us , we must acknowledg Thee to be Iust and Righteous , for there is no Punishment too severe for us . But spare us , O Thou Merciful Preserver of Men , and deal not with us according to our Demerits . Enable us to call to Mind that Terrible , but Loving Warning which Thou lately gavest us , and let our Behaviour be sutable to it . Let us with humble Thankfulness acknowledg thy singular Goodness and Mercy to us . Thou hast not dealt so with all People , for Thou hast shaken the Earth , and destroyed the Inhabitants of it at the same time . But Thou hast been favourable to Vs , and hast only threatned us . O let this thy Goodness and Forbearance towards us lead us unto Repentance , and firm Resolves of vertuous Living . Do Thou make us so deeply apprehensive of this extraordinary Instance of thy Long-suffering and Clemency , that we may be effectually stirr'd up to render Thanks unto Thee our Preserver and Saviour , and to testify our Thankfulness in a hearty abandoning of all our evil Ways , and in turning unto Thee our Gracious God by Amendment of Life , that Thou mayest never be provoked to renew the Tokens of thy former Displeasure , and to deal more severely with us than hitherto Thou hast done . To this End be pleased to affect our Hearts with the Consideration of this late Wonderful Dispensation of thy Providence towards us . Add this to this Great Mercy and Deliverance , that we may lay it to Heart , that we may be made Better by it , that we may really improve it for thy Glory and our own Welfare both here and hereafter . Grant this , O Heavenly Father , for the Merits of Christ Jesus our Lord , to whom be Glory to eternal Ages . None , I think , but Atheists will refuse to say Amen to these Oraisons : for they resolving all things into mere Natural Principles ( and by these they mean no other than Chance or a Casual Hit of Matter and Motion ) will allow of no Religious Reflections on the Events that are in the World. And I wish there were none that notwithstanding their disavowing the Name of Atheists as reproachful , imitate them too much in this . Then we should have a happy Mixture and Conjunction of Natural Philosophy and Religion ; then in all the Works of Nature we should acknowledg an Intelligent and Wise Being that is the Author and Disposer of them . So much concerning the Earth . CHAP. VIII . The Sea , with all its Treasures and Riches , is another Evidence of an Omnipotent and All-Wise Being . The several Sentiments of Writers concerning its Ebbing and Flowing are examined . The Phaenomenon is resolv'd into a Supernatural Efficiency , and why . The Saltness of the Sea-waters is in order to the Preserving them from Putrefaction . The Sea is kept within its Bounds by an Almighty Arm. God's Providence seen in making it both the Source and Receptacle of all Waters . The Theorist's Conceit of the Primitive Earth's being without Sea , refuted by Scripture and Reason . The great Vsefulness of the Sea in several respects . AGain , the Sea furnishes us with abundant Arguments for an Invisible and Almighty Being . For what is the Sea but that great Heap of Waters which was gather'd together by God's Omnipotent Fiat at the Creation of the World ? For he was pleased to depress some Parts of the Earth , and make them lower than the others , and so the Waters fell down thither by their own Weight , and have ever since been contained within those hollow Parts of the Earth . These are call'd the Waters under the Earth in the Second Commandment , because they are in those Receptacles that are below the Surface of the Earth , and which were made on purpose to receive and hold that Element for the Use and Advantage of Mankind and other Animals . But from those Discoveries that have been made concerning that Vast Element we may conclude that it encompasses the greatest Part of the Earth . Africa is an Island , or a Peninsula at least : Asia and Europe make one Peninsula : America consists of two vast Islands . Or take it according to * Varenius's Geography , who tells us that the four spatious Continents of Europe , Asia , Africa and America , are four Great Isles : and so is Greenland , and that Part of the World which is termed the Southern or Magellanick Land. So that indeed this Terrestrial Globe is made up of Islands , some greater and others less . Or , speaking more generally , we may say that the whole Earth seems to be but One Great Island . In this † great and wide Sea ( as the Psalmist rightly stiles it ) are things creeping innumerable : for the Fishes of the Sea are reckon'd among Creeping Animals , because they move on their Bellies in the Water , and because they are without Legs and Feet : and they are said to be innumerable because the Water is the most prolifick of all the Elements . It is emphatically said by the same Religious Observer , that here are not only small but Great Beasts , for there are generally Greater Animals in this watry Element than on the Earth , because of the abundant Humidity which is procreative of a more than ordinary Magnitude . But of these I am to treat distinctly afterwards , when I come to speak particularly of Animate Creatures . In the Sea are not only Fishes , but Plants proper to that Salt Element ; of which sort is Coral , which is a stony Concretion in form of a Shrub growing in the Sea , and therefore is called by Paracelsus the Sea-Tree . Here is Amber , a Sulphureous Rosin of the Earth cast into the Sea , and there concreted . There are Pearls of a vast and almost incredible value taken out of the Deep : so that what our Saviour said of a Merchant-man , Mat. 13.46 . might be literally true , viz. that he sold all he had ( his whole Estate ) to buy one Pearl : for here God hath treasur'd up Great Riches in a small Compass . But the Sea it self is the Richest Mart in the World , God hath made the Traffick on the Ocean to be the greatest Procurer of Wealth and Abundance . Who admires not the singular Hand of the Almighty in the Ebbing and Flowing of this huge Mass of Waters ? Twice in somewhat more than four and twenty Hours there is a Reciprocation of Tides . Six Hours the Sea flows , and as many Hours it ordinarily ebbs . The Cause of which strange and astonishing Phaenomenon is differently assigned . Not to attend to the Stoicks , ( who holding the World to be an Animal , fancied the breathing or sucking in of the Sea-water and letting it out , as Fishes do through their Gills , made this rising and falling of it ) it is generally ascribed to the Moon because it is known by Experience that the Sea swells when the Moon is above the Horizon , and so by degrees swells yet more till it comes to the very Vertical Point : and then when it declines , the Sea Flags . Now , if it be thus , if the Sea swells when the Moon passes over the Meridian , and presses the Air and Water ; and if the greatest Swellings and Flowings are at the Equinoxes , because the Moon then more directly and perpendicularly presses the Earth ; and withal , if in full and new Moons the Motion of the Sea towards the West be more vehement and impetuous than ordinary , because the Moon is at such times nearer the Earth , and so more forcibly presses the Water , and thence causes a greater Flux than usually ; if it be thus ( as we are told ) who can doubt whether the Phaenomenon be not to be solv'd by this Planet ? Yes , there is some Place for doubting , because ( as * Varenius assures us ) it is not attested by the Observation and Experience of the World , that when the Moon is Vertical the Tides are always highest , and on the contrary , that when she is at the Opposite Point it is always lowest Water : which yet would necessarily happen if the Moon were the Total Cause of the Flux of the Sea. And further , as there is not the Greatest Flux in some Places when the Moon is in its Meridian , or at the time of its Newness or Fulness ; so it is true that in most Parts of the Mediterranean , and in the Baltick Sea , and on the Northern Shores of the Pacifick Sea , there is little or no swelling or flagging of the Waters . It is true these Seas do not lie so open to the Moon as the Ocean : yet notwithstanding this , they should have some considerable Degrees of Flux and Reflux , but they have not . The same is observable in the Euxine Sea , and in the Dead Sea in Asia ; nor is there any regular and due Motion in the Archipelago . Yea , in the Northern Ocean beyond Scotland , toward Norway and Green-land , the Exaltation and Depression of the Waters are scarcely sensible . From which Instances we may gather that the Moon is not the compleat Efficient of the Agitation of the Sea , for then all Seas would be affected with its Influence more or less . The most that we can say is , that where this Reciprocal Motion is , it depends only in part on the Regency of the Moon . Kepler attributes it to a Magnetick Virtue in the Moon , but he hath not had the Fortune to gain any to his Opinion . Others therefore attempt to solve it another way : if the Moon can't effect this Reciprocation of the Sea's Motion , the Sun shall . Accordingly some imputed it to the Sun 's raising of Vapours and Exhalations from the Sea. This was an old Opinion , for * Plutarch tells us that it was held by Aristotle and by Heraclitus : but there seems to be little Foundation for it , because Exhalations are rais'd in all Seas , Lakes and great Waters , but there is not a Flux and Reflux in them all , as hath been already observ'd . The Younger † Vossius holds that this Motion is caus'd by that of the Sun , which is from East to West , and such is the Flux of the Sea. And this seems to have been the Opinion of Pliny and Ptolomy long before . But there is no ground at all for it , for the Tides may as well be imputed to the Stars as the Sun , seeing they as well as this move from the East . Again , 't is to be remembred that the Sea moves from West to East in the Ebbing , and yet the Sun at the same time hath no such Motion . But there are so many and easy Objections ( and those unanswerable ) against this Hypothesis , that it would be lost time to insist on this any further . But if neither Sun nor Moon can do the Work , the Earth must , according to Galilaeus and Dr. Wallis , who make the Motion of the Earth the sole Cause of the Flux and Reflux of the Sea. But first they must prove that the Earth moves : which will be a hard Task , though 't is so Modish a Piece of Philosophy among the Moderns : and then they must render a Reason why Lakes , Meres and Rivers do not flow and ebb as well as the Sea , at least why they do not move in some small measure , seeing they cannot but be affected somewhat with the Agitation of the Earth , as well as the Broader Waters . The Learned * Lydiat and some others search lower for the Original of the Sea's Motion , and impute it to Subterraneous Fires . But this is very weak , for if those Fires were able to give it Motion , it would certainly give it Heat also ; and the lower Men dive , the warmer they would feel the Waters to be : but I never heard of any Man that pretended to prove this . Wherefore the Insufficiency and Weakness of these several Accounts given by Learned Men concerning the Ebbing and Flowing of the Sea , encline me to resolve this Phaenomenon wholly into a Supernatural Cause , viz. the Power of God. Lest this should be thought to be a Piece of Philosophical Phanaticism , I will give the Reader an Account of what I say . I grant it is noble and worthy of our rational Faculties to search into the Natural Causes of things , and Philosophically to unravel the Secrets of the most abstruse Effects . But when we find our selves puzzled and non-pluss'd , and are not able to trace the Effects to their Physical Causes , we ought to look up higher , and own the more Signal Finger of God. And this is our present Case , we can't apprehend any Second Causes wholly interested in the Matter that is before us : after all our Searches we find that this Wonderful Phaenomenon is above the Efficiency of Natural Agents : and 't is certain that it is worthy of the Almighty Creator that some should be so , and that for an excellent Purpose , viz. that we should have some Check to our Inquisitions , that we should be sensible of the Weakness and Shallowness of our Conceptions , that we should adore the Creator himself , and that we might throughly be convinced that the Divine Power infinitely surpasses that of Natural Efficients . For these and other Reasons which we know not of ( nor is it fit we should ) God sometimes acts absolutely and entirely without making use of the Natural Agency of Second Causes : he manages and performs the whole Work himself without any Concurrence of theirs . Thus by an immediate Act of his Power he every Day puts this vast Abyss of Waters into a vehement Motion all the World over . And this Exertment of Power is accompanied with infinite Goodness , for it is for the real Advantage and Welfare of the Universe that this Heap of Waters is thus forcibly shaken by him . The alternate Motion of the Sea which is caused by this violent Concussion , is for the Preservation of that Element , and the hindrance of its being corrupted . And I impute the Saltness of these Waters to this : for as for the Reasons which some give of this particular Property of the Sea-water , as that it proceeds from the Rocks of fossile Salt which are at the Bottom of the Sea , and sometimes upon its Shores , as some would make us believe ; or that it is the Effect of the Subterraneous Bituminous Fires , as Lydiat conceits ; or that it is caused by the Adustion of its Particles by the Sun , as Aristotle thought , and the like ; I look upon them as very imperfect and unsatisfactory Accounts . It is true it hath been observ'd that the Ocean is salter in those Places which belong to the Torrid Zone than in those that are near the Poles , or under them ; but this seems not to proceed from the Sun's Heat , but from other Causes . There is from the Ocean near the Equinoctial , a greater Quantity of Water evaporated than from the more remote Seas , and this is dissolv'd into Showers of fresh Water which fall generally in those Places which are at a great distance from the Equinoctial , and qualify the Saltness of those Seas . Besides , fewer Rivers ( whose Water is void of Saltness ) discharge themselves into that Part of the Ocean which is near the Equinoctial , than into that which is near the Poles , and thence the former exceeds in this saline Quality . These may be the Reasons why the Ocean between the Tropicks is salter than in the Temperate or Frigid Zones . I say further , if Saltness were produced by Heat , then there might be an Experiment of turning fresh Water into that which is salt , at least brackish , by Fire : but this was never yet done . Yea , I prove that Saltness is not from the Solar Heat , because this on the contrary changes the Nature of that Water which is salt , and makes it fresh ; for the Water that is by the Heat of the Sun exhaled from the Sea , and turn'd into Showers , ( as was intimated before ) is not Salt. Therefore the Heat of the Sun is not the Cause of the Salsitude of the Waters . I am then of * Varenius's mind in this , that these salt Particles are coetaneous with the Ocean it self , and therefore we ought no more to inquire into the Original of them , than into the Original and Generation of the Sea it self , or of the whole Earth . But we may with some Satisfaction rest in the Final Cause of this Property , which is that it may be serviceable to the same end that the Motion of this Element is , viz. to preserve it from Putrefaction . If the Ocean were either stagnated , or had lost its saline Quality , we should soon feel the dire Effects of it : Fishes would die , Navigation would be impossible because of the Corruption of that Element , and the Inhabitants of the whole Earth would in a short time be infected and stifled with the noxious Steams of it . Here then we cannot but own , and with Reverence admire the Power , Goodness and Wisdom of the Great Founder of the World , that he was pleas'd thus to contrive the Ocean for the Good of Mankind , and the Service of the Inhabitants of this lower World. And these Divine Attributes are no less observable in the Bounding of this Vast Element . For though , it is true , it is lodg'd in the more depress'd Parts of the Earth , yet by its rapid and vehement Motion it is naturally apt to fly out of its proper Receptacles and Channels ; and in many Places it hath advanced it self and gained ground , and is now in a Tendency to spread it self yet further , and to enlarge its Dominions . But the Overruling Arm of Heaven puts a stop to its Career , and checks its enraged Waves , and permits them to pass no further . This that Pious Sufferer acknowledg'd when he was describing the infinite and unsearchable Power of God , * He hath compass'd the Waters with Bounds . The † Hebrew Verb here used is by Buxtorf rendred Circinavit , and then the Elegancy of the Expression is very considerable , He hath as with a pair of Compasses exactly described the Bounds of the Sea : he hath with Divine Art and the most Accurate Skill and Wisdom terminated the boisterous Waves and raging Billows of the Ocean , he has shut it in with Mountains , Rocks and Commodious Shores. This is taken notice of by another Inspired Author , ‖ Thou hast set a Bound that they may not pass over , that they turn not again to cover the Earth , and to overwhelm the Inhabitants of it . Especially those of the Islands ( of which We are a Part ) are concern'd to mention this with most thankful and hearty Resentments . ** The Lord reigneth , therefore ( as the same Devout Man saith ) let the Multitude of the Isles be glad thereof . If He were not Lord and King , if he did not rule and govern the World , and particularly this Impetuous Element , if he did not mercifully restrain and confine it , it would unavoidably break in upon us and devour us . It was unsufferable Presumption in Xerxes to attempt to fetter the Hellespont , it was saucy Arrogance in King Canu●e to charge the Sea not to come in upon him . And it is but a fond Superstition in the Venetian to think to espouse the Sea , and marry the Adriatick on Holy Thursdays . It is the Almighty Providence of Heaven only that can give Laws and Rules to the Roaring Waves . It is this only that can allay and moderate the Deep when it boils like a Pot : it is this alone that can curb and master its Fury . So the Almighty himself informs us , * He hath shut up the Sea with Doors ; and again , † He brake up for it his decreed Place , and set Bars and Doors , and said , Hitherto shalt thou come , but no further : and here shall thy proud Waves be stayed . And farther Proofs of this Divine Power we may take notice of in the Deep , if we consider that God hath made this both the Source or Origine , and also the Common Receptacle of Waters . Fountains and Springs arise not only from the Great Abyss of Waters in the Center of the Earth , ( as a late ‖ Worthy Writer hath rendred very probable ) but from the Ocean , i. e. from condens'd Vapours or Waters themselves sent up from the Sea through the Earth , and by the Subterraneous Fires exhaled up to Hills and Mountains , and thereby the Cold condens'd into Waters , which supply Rivers , and are at last carried back to the Sea. This admirable Contrivance is , as I conceive , meant in Psal. 104.8 . They ( i. e. the Waters ) go up by the Mountains , ( by advantage of Rise they climb up through secret Passages of the Earth ) they go down by the Valleys , ( they thence fall by their natural Weight into those Places where they are most profitable for the Use of Men ) and so at last into the Place which thou hast founded for them , they return to the Ocean their Great Repository . There is a Continual Circulation of Water in the Earth ( as of Blood in the Bodies of Animals : ) it constantly flows from Place to Place , and never stands still . From the Sea it passes to Spring-heads through Subterraneous Channels ( and sometimes Fish as well as Water is convey'd in these Passages , if they be of any considerable largeness ; whence by the way I think may be given an account of Shell-fish and Bones of other Fish , which are sometimes found in digging deep in the Ground : it is probable they came from the Sea in these Pipes under ground : ) from those Spring-heads the Water is derived to Rivers ( tho I grant these are partly supplied by Rains and Snows , as when sudden Inundations happen : ) and from the Rivers there is a Passage into the Sea again , and thus the Waters run round as Blood in the Veins and Arteries of Living Creatures . And the circular Motion of one is as necessary for the Good of the World in general , as the other is for that of Animals in particular . There is indeed a Late Ingenious Writer that fancies the Sea is a Blemish to the World , and therefore he tells us that the First Earth was without any such thing . But it is no wonder that he that dreams of an Earth without Clouds makes it wholly void of Seas . Yet this is to be wondred at that any Man should aver with Confidence that the Antediluvian Earth was without Sea , when we read in Gen. 1.21 . that God created great Whales ; they must be Whales on the dry Land according to this Author , for he allows no Sea for them ; nay , when we expresly read that God gave Adam Dominion over the Fish of the Sea , Gen. 1.26 , 28. Only here again our wonder must cease when we remember what the Author hath since divulged to the World , viz. that the first Chapters of Genesis are not to be understood in a Literal , but an Allegorical Sense . So that according to this Gentleman it was an Allegorical Sea ; and Allegorical Fishes too are spoken of by Moses , or rather by God himself : and then there is as much reason to believe that the Earth and the Air with the Cattel and Fowl in them , which are mentioned in the same Place , are Allegorical , and he may as well say the whole World is so too . But it was Unphilosophically done of him , as well as against Scripture , to make the Earth destitute of Sea ; for if we rightly scan the Nature of things , we must acknowledg that these two cannot be separated , because the great Mass of Earth cannot subsist without a proportionable Measure of Moisture , nor can the Water be contain'd in a Place unless the Earth holds it . The Water pervades all the Parts , to be a kind of Bond to them , that the Earth may not crack , fall asunder and crumble into pieces . Again , the Water was made to give Drink to every Beast of the Field , Psal. 104.11 . and even to Man himself , whose primitive Refreshment it was . This must be derived mostly from the Sea by the Channels in the Earth , ●or the Rains and Mists which this Author supposes before the Flood were not sufficient for this and all other Purposes of this Element . Besides , it is an unintelligible Mystery that there should be no Clouds , and yet Rain . Likewise , the Sea-water percolated by its passing through the Earth , and at the same time mixing with it , was appointed by the Great Operator of the World to be serviceable to the Fruitfulness of the Earth , for without this ( as well as Rain ) no Plants , and consequently no Fruits , and ( as the Consequence of that ) scarcely any Animals could be nourish'd . The World then must have been in a very miserable Condition according to this Learned Author's Theory , which locks up all the Water of the World in the Abyss , so that no Body was the better for it . According to him it was well that the Frame of the Earth broke and fell down into the Great Deep , ( and how could it do otherwise when it was made so slight ? ) for from that Dissolution the Earth hath been eve● since universally water'd . So it seems the Deluge was not so much a Curse as a Blessing ; for though the Inhabitants that then were , perished by it , yet ever after we have found the Benefit of it . Indeed this Author hath well husbanded the Matter by his Hypothesis , for it would have requir'd , he saith , Eight Oceans ( though several good Mathematicians have not been of his mind ) to bring that Universal Flood on the World , but he hath done it with a far less Quantity of this Element . So that it is plain he is a good Provident Philosopher , and hath saved a great deal of Water by his Theory . But where God and Nature are not sparing , why should we be ? And why doth the Theorist imprison the whole Element within the Earth ? So that according to him there was no Sea for above sixteen hundred Years : or if there was any , it was a Sea shut up and of no use . I have endeavoured to set it free , and that by Good Authority , even the Divine Law of the Creation mention'd once and again in Genesis 1. I have shew'd the Necessity and Usefulness of this Great Blessing to the World , and I will proceed to do so yet further . It cannot be denied that though the Sea seems to be very bleak and chill , yet the Influence of it is Refreshing , yea Warming . Which Minutius Felix was sensible of , when speaking of the Providence of God , which is so careful of the Good of the Universe , he tells us that * our Britain is deficient as to the Sun , but in way of Recompence is recreated and comforted by the warmth of the Sea which surrounds it . This tempers the Cold and Austerity of the Winter , and gently warms those Countries whose Shores it washes . This Secret was not unknown to Tully , as is clear from that Passage in his Writings , † The Seas being stirr'd with the Winds are so warm , that a Man may thence easily perceive that there is a certain Heat contain'd in so great Moisture ; for that Warmth is not to be reckon'd as external and adventitious , but as rais'd from the inmost Parts of the Ocean by Agitation . It was also designed by God that it should be useful for Navigation , and consequently for Travelling : for though the vast Seas which are between Countries seem to stop the Traveller , yet by the help of Ships a speedier Passage is made than if he went on dry Land. Especially since the Invention of the Sea-map and Compass we can visit the remotest Parts of the World in a far shorter time than we could have done if there had been no Seas . This the famous Americus Vespatius , Columbus , Magellan , and our own Drake and Cavendish could witness . In the next place , I might adjoin this , that the Sea is of great use for setting Limits and Boundaries to several Kingdoms and Nations in the World. For by reason of the Interposition of this they have an intire and separated Dominion , because those Parts of the Sea which is next to them do as it were terminate and confine their Jurisdiction : and those neighbouring Waves are themselves part of it . For though the Sea be in perpetual Flux , and is not strictly and physically the same , yet it is so in respect of its Channel and the Shores it washes . A Man may have a Propriety in those things which are Variable and Transient : he hath a right to the Air and Light , and accordingly an Action lieth in case of Nusance , i. e. annoying the one , and obstructing the other . So it is with the Waters of Rivers , or of the Sea : tho they are Variable , yet they are subject to Propriety . For ( as the Learned in the Law rightly tell us ) things may be Common as to their Use unto All , and yet they may be Proper by Right to one Nation or Person . Thus such and such Seas are appropriated to one certain Kingdom or Country , and so become the peculiar and distinct Bounds of those Places . And withal , they are a very good Guard and Fence , they are a strong and secure Wall , especially if they surround the Region . Thus the Sea is of singular Use. Moreover , let us call to mind what the Pious Psalmist saith , * They that go down to the Sea in Ships , that do Business in great Waters , these see the Works of the Lord and his Wonders in the Deep . They are entertain'd with variety of Wonderful Occurrences , which those at Land are Strangers to : on these prodigious Mountains of Waters they have a Prospect of those Admirable Things which others cannot reach the Sight of . And after all they are filled with Admiration and Astonishment , and must confess they cannot sufficiently † enter into the Springs of the Sea , and walk in the search of the Depths , as God himself speaketh . Lastly , notwithstanding what some fantastick Men have conceited , these Waters are a Great Ornament to the World. The Poets , who are Good Judges in this Case , and are own'd to have Skill in determining what is Beautiful and Adorning , give their Suffrage here , for 't is well known that in their Descriptions of Places they make use of this as an Embelishment . To conclude , the Earth and Sea make one Beautiful Globe , and are a convincing Demonstration of the Wisdom of God in making and contriving the World , and that in such excellent Variety . CHAP. IX . The Wisdom and Power of God are discern'd in the Formation of Living Creatures that are Four-footed : which are distinguish'd accordding to their Hoofs , or their having or not having Horns , or their Chewing or not Chewing the Cud. Their Serviceableness in respect of Food , and Work or Labour . Instances of the latter Sort. Even Creeping and Groveling Animals exalt their Creator . Fishes ( some of which are of a Vaster Magnitude than any other kinds of Animals ) shew the distinguishing Providence of God in the peculiar Structure of their Bodies , in order to the Element they live in . Fowls are purposely shaped and contrived for the particular use they were designed for . Their Food is sometimes extraord●narily provided for them : and sometimes they are supported without it . They are observable for their being Musical , for their imitating Man's Voice , for their Beautiful Colours . Birds of Prey are generally solitary . The several Incubations of these Creatures afford Matter of singular Remark . The wonderful Make and Contrivance of their Nests speaks a Divine Architect . WE have spoken of the Inanimate World : now I proceed to that which is Animate , viz. those Creatures which belong to the Sensitive and Animal Kingdom . And in these , because they have Organiz'd Bodies , the more signal Contrivance of Divinity is seen . Here chiefly the Hand of an Intelligent and Divine Author is discernable . Especially if we consider the wonderful Variety and Diversity of this sort of Beings : for they are either Terrestrial , Aquatile or Aerial . The first are those living Creatures which have their abode upon the Earth , and they are either Fourfooted or Reptile . The former , which we generally call Beasts , are either Whole-hooft , i. e. such whose Hoofs are whole and entire , and have no division at all , as the Elephant , Horse , Ass , Mule ; or that have divided Hoofs , and they are of two Sorts . First , Such as are cloven into two Parts only ; and they are either , 1. Horned Beasts , and Chewing the Cud , as the Ox , Cow , Sheep , Goat , Stag , Rhinoceros . Concerning whom we may observe that the Meat which is rudely and in hast eaten by them is convey'd back to the Mouth again , there chew'd , and then swallow'd a second time . For these Creatures want an upper set of Teeth , and therefore Rumination is given them to supply that defect : and they are furnish'd as it were with a double Stomach , for they fetch back the Meat which was before eaten and let down into one part of the Stomach ; and they eat it again , and then send it more prepared to the other part or side of it . Or , 2. they are without Horns , and yet Chew the Cud , as the Camel and Dromedary : But as to Teeth , there is this difference between this sort of Animals and the other , that though they chew the Cud , yet they have Fore-teeth in the upper Mandible . Or 3. they neither have Horns nor chew the Cud , as the Swine or Hippotamus . Secondly , There is another sort of Four-footed Animals with divided Hoofs , viz. those that are Claw-footed , i. e. whose Hoofs are divided into more parts than two , as the Lion , Bear , Wolf , Fox , Tigre , Leopard or Panther , Dog , Cat , Mouse , Hare , Coney , Ape . Tho we cannot give an exact Account or Reason of this Difference in Animals , yet it is reasonable to believe that the Diversity of their Nature and Shape is according to the Different Uses and Ends for which they were made . Particularly as to the difference of these Beasts relating to their Chewing or not Chewing , the Excellent * Dr. Glisson hath most divinely penetrated into this Secret of Nature , and hath discover'd the particular Reasons of it , and therein manifested the Wise Design of the Author of Nature . And here I may be excused from saying any thing concerning the Fabrick of Animals , because that will be included in my Discourse of the Body of Man , which as to the main and substantial Parts differs not from those of other Creatures . Likewise , the Great Vsefulness of these Animals is so well known that I need not much enlarge upon it . Not to mention how serviceable they are for Clothing , several of them are for Food , whereby our Lives are upheld : and this was a very merciful Indulgence to Mankind , especially after that great Primitive Malediction , Gen. 3.17 , 18. which had so great Influence on their Bodies : and therefore these stood in need of some more than ordinary Recruits , viz. the active and generous Spirits which are produced by that Nutriment which is caus'd by feeding on Animals . Others are for the Service of Man in those Laborious Works which are above his Strength , and which could not possibly be performed without the assistance of these robust Creatures . Thus Oxen and Horses are of indispensable Use in Ploughing , and other Employments in Husbandry , without which there could be no prospect of a Harvest , and consequently the whole Staff of Bread would be broken . The former of these two Creatures were heretofore ( i. e. before the Invention or frequent Use of the stirring Flail ) helpful in threshing or treading out the Corn : and the latter were of old most eminently useful in Ba●tel , as they are also at this Day : to which purpose we have that Excellent Rhetorical Description of this Animal in Iob 39. made by God himself . And besides , it is unspeakably serviceable in Journeying and Travelling , and in bearing and carrying those Burdens which are too heavy for humane Shoulders . This was antiently the Work of Mules and Asses , and is so now in Foreign Countries . Where also Camels , which have a Natural Pack-saddle on their Backs , shewing them to be Beasts of Burden , are very frequent , and are employ'd in those Parts of the World in the like Service . Dromedaries , well known in India , Arabia , Africa , can travel a hundred Miles a Day with great Burdens on their Backs . And both these and Camels are particularly prepared for it by the Wise Disposer and Moderator of all things : for they can live without Drink 4 or 5 Days , and thereby are fitted for their long Journeys in the Deserts where there is no Water . The Elks in Swedeland and Livonia and the adjacent Parts , are very swift Beasts , and are used to draw or carry : they are much swifter than Horses and of that bigness . The Laplanders Rain-Deers serve them for all Uses : they are Animals proper to that Country only . The Great and Mighty Elephant was heretofore extreamly useful in War , ( as we read in Q. Curtius and other Historians ) and did Wonders . However , if we respect only his Vast Bulk and Proportions , he is a visible and standing Monument of the Divine Power . Which is the meaning of what is said , Iob 40.19 . He is the chief of the Ways of God , he is Reshith the Beginning , the Top , the Head , the Principal of all the living Creatures made by God. Here is as 't were a Complication of Animals , here are many Beasts in one , and thence he hath his Name or Behemoth , i. e. as it were a Plurality of Beasts : for such his extraordinary Greatness seems to include in it , and thereby sets forth the Infinite Power of his Maker . And in the all other Four-footed Animals ( of which we are speaking ) there are some Emanations of the Celestial Power and Virtue to be discern'd . The fecundity of the Divine Goodness is seen in the Various Exertments of the Animal Life in these Creatures , as the Strength of the Horse , the Ox , &c. the Fierceness of the Lion , Wolf , Tigre , Leopard ; the Greediness of the Swine ; the Mildness of the Ass and the Sheep ; the Salacity of the Goat ; the Swiftness of the Camel and Dromedary , of the Horse , the Hound , the Hare , &c. the Sagacity of the Fox and Ape ; the docible Nature of the Elephant ; the domestick Faithfulness of the Dog , and his Love to his Master ; and all the other different displayings of the Sensitive Nature in these Beasts . For the Indulgent Creator would have all the various Species of Brutes enjoy their Essence in the way which is most agreeable to them . The other Sort of Terrestrial Animals are those that are call'd Creeping Things , as the groveling Serpent , ( of which there are several kinds ) the slow-paced Snail , Adders , and Snakes , and particularly the Rattle-snake which makes a Noise before it is seen , and so gives warning of its being near ; and abundance of other Reptile Animals which proceed from the same Infinite Source and Author . For 't is certain that these despis'd Creatures are as beautiful in their kind in the Universe as Angels and Cherubims : and they according to their Make and Nature extol their Creator as well as these . Though we need not believe the Mahometans when they tell us that at the time when Abraham was cast into the Fire by the Chaldeans , the Frogs came and spurted Water out of their Mouths upon him , ( for which Reason these Animals are in great Esteem with them , and must not be kill'd ) yet we may join with them when they say that The Coaxation of Frogs is Lauding of God. The meanest Creature that creeps upon Earth speaks a God , praises his Name , and celebrates his Honour ; for besides that its very Being and Life are the Sole Gift of an Infinite and Omnipotent Author , it is someways useful and profitable in the World , and thereby conduces to the Divine Glory . The next Rank of Animals are those which live wholly in the Waters , viz. in the Sea or in Rivers , as Fishes . Of Living Creatures these were the first that were made , then Birds , and afterwards Four-footed Beasts , because they exceed one another in their Make and Qualities : for the Creation was Gradual , and proceeded from what was less perfect to that which was more . But though these Aquatiles be inferiour to other Animals , as being destitute of several Bodily Parts which the others have , yet in some respects they are equal to them , and as to their Fruitfulness they exceed the greatest Part of all other Creatures . These and Birds being Ovi●arous have many young Ones at a time , which is the Effect of that Blessing , Be fruitful and multiply , Gen. 1.22 . which ( as we may observe ) was particularly and peculiarly spoken to Fish and Fowl , though not exclusively of other Creatures . Indeed it was congruous to Divine Providence that there should be a very great Number and Plenty of Fishes , because this sort of Creatures ( above all the rest ) feed one upon another . Of all Animals these are of the vastest Magnitude , as the Whale , and all Cetaceous Fish. But especially Whales , those Mountanous Fishes , those Living Islands , those Hyperboles of Nature , exceed all other watry Animals in greatness . Therefore the singular Power and Providence of God are set forth in the Description of the Leviathan , Job 41. as well as in that of its Brother at Land the Elephant , in the foregoing Chapter . And there are other Fishes of a very large Size , as the ( Crocodile ( which is so great that Bochart fancies it to be meant by the Leviathan : and a late * French Author attempts to prove that there are no other Dragons in Nature but Crocodiles ) the Dolphin a great lover of Men and Musick , the Tuny , the Saw-fish , and several others , which together with the lesser Inhabitants of this briny Element give Testimony to a Deity . Even these Mute Animals proclaim the Divine Power and Wisdom . It is to be observ'd to this purpose that though Fishes have some Parts common to them with other Animals , yet they have several that are proper and peculiar to their kind : which shews the distinguishing Providence of God in the Structure of their Bodies , and making them serviceable to those ends which they were intended for . None of them , except the Cetaceous kind , have any Ears or Ear-holes , yet they hear if several credible Writers are to be believed : nay , it is plain from this , that those who go about to take them do it Silently , for they find that Noise affrights them from coming to the Bait or Net. Fishes of the greater and more perfect kind have Lungs and Breath . But to those of the ordinary kind and size their Gills serve instead of Lungs , and with them they let in and out the Water which is to them in lieu of Air. Others who have been very Curious in their Enquieries are of opinion that they take in and emit the Air with their Gills , and so these are of the same use to them that Lungs are to Quadrupeds ; and the Blood passes in its Circulation through the Gills as in Beasts through the Lungs . For that Fishes have a kind of Respiration , and breathe thrô these Organs , is not to be doubted , they say , whatever the Aristotelians have said to the contrary . Fishes have no Eye-lids , as other Animals have , and the reason is because they have no use of them . Mr. Ray hath shew'd that their Bodies are purposely shaped for their more easy Swimming . Their Fins answer to the * Wings of Birds , and cause their quick Motion . Yea some of them have such long and large Fins that they serve them to fly with . Not only † Pliny mentions the Sea-swallow and other sorts of Fishes that fly above the Water and hover in the Air a considerable time , but ‖ Rondeletius and our Purchas make mention of them , and I do not see any reason to question their Credit . This these Fishes are able to do by the extraordinary Strength of their Fins . And the same Parts ( though not so strong ) in others are the necessary Instruments of their moving so nimbly . And so are their Tails , which are as 't were the Rudder to these Vessels . And in most Fishes there is an Air-bladder which helps them to swim . And from other Particulars which are mention'd in Habieuticks , especially in those Curious Remarks on Fishes made by the Ingenious and Inquisitive Mr. Willoughby , it is evident that an Intellectual Spirit is the Author and Contriver ( for there can be no other ) of these Animals . Having thus spoken of those Creatures that live on the Earth and in the Waters , let us now in the next place take a Survey of those whose Habitation is in the Air , or who have Wings ; and so I take in even those whose abode is on Land , as Cocks , Hens , tame Geese , &c. or generally on the Water , as Ducks , and great Numbers of Wild-Fowl ; for the original Matter of Fish and Fowl being the same , ( for we read that they were both made out of the Waters , Gen. 1.20 . ) it is no wonder that some of these latter affect this Element . Particularly concerning Water-fowl it may be observ'd that they are generally Whole-footed , which Structure of that part was designedly such that their Feet might be a kind of Oars in the Water , and thereby promote their swimming . Not only as to these but all other Feather'd Animals , we may observe with Mr. Ray , that the particular Make of their Bodies , the peculiar Configuration of those Parts which distinguish them from all other Creatures , is adapted to the use of Flying , which is a Property bestow'd on this Rank of Creatures , and none besides . In order to this they are very Light , and in order to their Lightness they are of a Hot Temper , and very Spirituous : they have large Lungs to let in good Quantities of Air when they fly long and far . They have little Sharp Heads to cut the Air , and make way for them ; they have Small and Slender Legs of an inconsiderable Weight , and their Feet are made with a convenient Breadth to shove the Air. On all these Accounts they are framed for their Work , and are by their very Make , agile , brisk and full of Expedition . It seems to be a Design of Providence that they propagate by laying of Eggs , because if they had brought forth their young ones alive , especially in considerable Numbers , they must first have born them in their Wombs , which would have been burdensom , and would have hindred their Flying . And 't is particularly observable that the Wing ( which is their proper Glory ) is of a most astonishing Fabrick , and that the Strength of all Fowls lies in this part chiefly : whence perhaps eber ala is from abar potens , robustus fuit , or abir fortis , robustus . The Reader may consult that Industrious and Curious Author before-mention'd ( who hath reduced all the Feather'd Tribe to their proper Classes . ) He exactly * describes both the outward and inward parts of Birds , and shews the peculiar use and end of their Structure as 't is different from that of other Animals : and he shews that they are furnish'd with Parts according to the end they were made for , and that the Frame of them is above the Art of finite Creatures . The Eyes of Birds generally excel those of other Animals , for they flying at a good distance from the Earth , it was requisite that they should be Quick-sighted , that they might espy their Food . Because 't was not fitting for them to have Teeth to chew their Food , they have therefore a Double Stomach , or their Meat is prepared both in their Crops and in their Gizards . It is first taken into the former , and there softned and macerated , and then it is sent to be perfectly digested in the latter which to that end is of a strong Muscular Substance . And that the Meat may be throughly concocted , they take down Pebbles and little Stones to grind it : so in the Ostrich's Stomach are sometimes found Stones , yea and Iron . Albertus Magnus and Aldrovandus testify on their Knowledg that they have seen this Animal swallow these , but either by vomition or excretion they ejected them . The Provision which is made by the Wise Maker of all things for this sort of Creatures , especially in the extremity of Winter , when the ground is fast lock'd up with Frost , or when all things are cover'd with Snow a long time , is very wonderful . To which our Saviour ( who was acquainted with the Nature and Condition of all Beings ) refers when he saith , * Behold the Fowls of the Air : for they sow not , neither do they reap , nor gather into Barns : yet your Heavenly Father feedeth them . He in an extraordinary and sometimes inconceivable way provides Food for them , without their taking any care about it . This one Consideration , if it were pursued ( by the Helps which we have from Natural History , wherein the strange ways of furnishing these Creatures with Food are mention'd ) would lead us to a firm Belief of God's Providence . When our Great Instructor bids us consider the Ravens , Luke 12.24 . he acquaints us that there is something extraordinary in the Provision made for those greedy devouring Creatures . And he that was an Eminent Type of our Lord had long before observ'd that God feedeth the Young Ravens , Psal. 147.9 . the Emphasis and Force of which Words may be learnt from Mr. Willoughby in his Ornithologia , where he tells us that Ravens newly hatch'd are not fed by the old ones , ( as the young ones of other Birds are ) but are abandon'd by them for a time , and by the special Provision of Heaven are nourish'd with the Yolk of the Egg remaining in the Belly after exclusion : for a good part of the Yolk is received into the Cavity of the Belly in these Birds when they are newly hatch'd , which being by degrees convey'd into the Guts by a certain Passage , serves to nourish the young ones newly excluded . And we shall be further perswaded of Divine Providence when we consider that many of the Winged Nation are maintain'd and supported a long time without Food . Swallows feed upon Gnats and Flies and other Insects in the Air ; which , when the Weather begins to be cold , disappear , and therefore go away because there are no more of these Insects to feed on . But how they fare in their Travels is hard to tell , viz. whether they meet with some kind of Food in those Places to which they repair , or whether they subsist without any , which is most probable . For it hath been found that they immure themselves in holes , and lie there till the Summer comes ; for 't is certain that several Animals , as well as these , live some Months without taking any Food . And Sennertus and other Physicians give some Examples of the like among Men and Women . This sort of Creatures which I am now speaking of ( I mean Birds in general ) are hot and dry , yet they drink but little , which goes into the Habit of their Bodies ; for they ( as Fishes ) have no Bladder to hold any Urine , that their Bodies may be the lighter , and be fitter to move in a fluid Element , i. e. to fly or swim in the Air. But these small Drinkers are great Singers : which that Divine and Inspired Poet , who is so diligent an Observer of all the Works of the Creation , takes notice of , Psal. 104.12 . They sing among the Branches , they take pleasure in frequenting of Groves , they love to exercise their Natural Musick among Trees , according to that description which Virgil gives of them , Aethera mulcebant cantu , lucóque volabant . One reason why they are more Musical than other Creatures , is because they are of a hotter Complexion , and therefore require more Breath and Air to cool them , and consequently make more Noise , and more Variety of it . They are the Male Birds that sing most , whilest others are generally mute , for those are endued with a greater natural Heat than these ; and moreover by the Musick of their Voice they charm their Females , and allure them to their Pleasure . And as these Creatures sing naturally and without teaching , so some of them are taught to speak , or to imitate a Man's Voice and Singing , which is from a peculiar Conformation of those Organs which are serviceable to the Voice , and is in no other Animals besides . In this they are Pleasurable and Delightful , and give a great Diversion to Mankind , which God was pleas'd to make one end of the Creation . Some of them are observable for the Variety and Beauty of the Colours with which they are adorn'd . Even these are Arguments of a Divine Hand , or else God himself would not have mentioned his giving goodly Wings ( or Feathers ) unto the Peacock among his other Great and Admirable Works , Iob 39.13 . How the generality of Fowls are really profitable and advantageous in respect of Food ( and that of the choicest kind ) is so well known that it need not be enlarg'd upon . And as for Birds of Prey ( which have their Use likewise ) it is observ'd by a Learned Enquirer into these things , that generally they are not Gregarious , i. e. they do not live and fly together in Companies , which is by a singular Providence , for should they come in Flocks , and jointly set upon Cattel , they would do a vast deal of Mischief . If next we should speak of the several Iucubations of Volatile Animals ( from the appearance of the Punctum Saliens , the little bloody capering Spot , the first Essay and Rudiment of Life , to the daily Advances of it , and even to the time of the breaking their Shells and coming forth , which are all accurately described by Dr. Harvy ) we should find very Remarkable things to entertain our thoughts , and to cause us to acknowledg ( as that Noble Observer often doth ) an Incorporeal and Divine Author of them . And it may be therein we might read Lectures of Our selves and our Own Origination , for it is no incredible Paradox that all Animals , yea even the whole Race of Mankind ( as well as Castor and Pollux were thought to be ) are of an Egg. And the little Sanguine Point is the like in Man that is in other Creatures ; but whether its Motion be Dancing or Trembling , whether it be a Presage of Joy or Sorrow in our Lives , is uncertain . The Nests of Birds are undeniable Evidences of an Over-ruling Wisdom and Prudence . These Warm Lodgings which they frame for themselves and their young ones are of all Shapes . Some are flat , some elevated : some round , some semicircular : some hanging , some lying : some Horizontal , some Perpendicular : some quite open above , some ceiled and closed wholly , some in part only : some are lined and matted as 't were : some seem to be plaister'd with great Art. And it is remarkable that Birds of the same kind make their Nests always of the same Materials , and lay'd in the same Order and Figure ; so that by the Make of the Nest we may certainly gather what Bird 's Nest it is . Now , whence can this so neat , so commodious , so exact Architecture proceed but from a Divine Director ? For these Animals have of themselves no understanding of the Means and the End , and of the Subordination of one to the other : and yet they constantly act as if they perfectly understood these . Wherefore unless we will assert them to be Rational Creatures , i.e. to be like our selves , which is to say that Birds are Men , we must confess that they are acted by an Intelligent Agent ; and thence it is that they erect , build , shape , and sometimes conceal their Nests with unimitable Art , Contrivance and Cunning ; and they hatch and bring up , and protect their Young with indefatigable Care and Industry , and even with the danger of their Lives . Tho they are void of Counsel and Reason , yet by the Direction of a Supream Guide they perpetually tend to those Ends which they have no knowledg of . And it is observable further that when one of these Creatures varies from the common Instinct of Nature , and shews no natural Affection and Tenderness in hatching or feeding its Young , yet then there is Provision made for them . The Raven mention'd before doth sometimes leave her Brood , yet you have heard how they are taken care of . The Cuckow builds no Nest , as other Birds do , nor sits upon or hatches its own Eggs , but finding the Nest of some other Bird , devours the Eggs she there finds , and in the room thereof lays her own , and accordingly they are hatch'd by the other Bird. The Ostrich leaves her Eggs in the Earth ( Job . 39.14 . ) in the Lybian Sands ; but there they are hatch'd and brought to maturity by the Heat of the Sun : and this seems to be a particular Act of Providence , because this great and heavy Creature would crush the Eggs with its weight . CHAP. X. In the Smallness of Insects is display'd the Skill of the Divine Artificer . A Flie is of a wonderful Make. The Omnipotent Deity is discernable in a Bee , and in a Silk-worm . The Ant is more largely consider'd , viz. as to its Indefatigable Industry and Sagacity : both which are celebrated by all sorts of Antient Writers . The admirable Artifice of the Spider in making and hanging her Web , and catching her Prey . A Flea is the Workmanship of Divinity . Mites have Organized Bodies . TO Winged and Flying Animals belong Insects which are an inferiour sort of them , as Moths , Beetles , Hornets , Wasps , Gnats , Flies , Bees , Silk-worms , Ants. Which , though they be small Creatures , are big with Wonders , and shew forth God's Omnipotence and Wisdom . For as Apelles and Protogenes two Eminent Painters of old were known by their Subtile Lines , and grew famous for them , so in this great Table of the World the Smallness of the Strokes which are drawn argues the exquisite Skill of the Great Limner . Those are esteemed the Skilfullest Artificers that can shew most Art in the least Space and Compass . The Iliads shut up in a Nut-shell were large Testimonies of the Artist's Skill . ** Callicrates the Lacedemonian was much celebrated for making Flies and the least Insects in Ivory . ** And Myrmecides the Milesian who was famous for the like Art , declared that he employ'd more time in making a Bee than the most unskilful Workman did in building a House . And he was applauded for his expence of Time and Art , who under the shadow of a Flie's Wing exactly pourtraied a Chariot and Horses . Thus is it with the Works of Nature and Providence : the more Minute they are , the more Wonderful . Nature is thrifty here , and shuts up much in a little room . It studieth to be Compendious , and to Epitomize its Art. It is true , all things are equally possible and easy to the Omnipotent Maker and Artist : yet if we consider the Workmanship in it self , we shall conclude with Pliny , that † Nature never shews it self Greater than in the least things . A Gnat , if we barely respect the Contractedness of its Make and Proportions , and the finess of its Limbs and Organs , is on that account more considerable than an Ox. And a Flie on the same consideration is more wonderful than an Elephant . This little Animal ( as well as that Great one ) hath a Snout or Trunk wherewith it takes in all its Food . It is studded from Head to Tail with Silver and black Armour : it hath a fuzzy kind of Substance like little Sponges wherewith the Soles of its Feet are lined , and this is filled with a viscous Liquor which it can at Pleasure squeeze out , and so glew it self to the Place it walks on , especially when it walks with its Back downwards , in an inverted Position . Besides these Creatures have their Legs slit at the End into Toes or little Claws , by which they lay hold on the Rugosities and Inequalities of Bodies . And much more hath been discover'd by those Modern Glasses , which lay open even the minutest Particles and Atoms in Bodies of the least Size . There are the Words of an * Excellent Divine and Philosopher , The least Flies , saith he , have the Proportion of their Members as just as those of other Animals ; yea it seems that God hath given them more Ornaments to recompense the Smalness of their Bodies : they have Crowns , Helmets and other Curiosities on their Heads which outdo the most luxuriant Fancies of Men ; and I may confidently aver that they who have never seen any thing but with their naked Eye , have never beheld any thing so fine , so exact , and even so magnificent in the Houses of the Greatest Princes , as what we discover with Microscopes upon the Head of a silly Flie. The Eye of a Flie ( saith our Christian Philosopher , Mr. Boyl ) is a more curious piece of Workmanship than the Sun it self . Another Great Searcher into Nature tells us * that if a Man would spend his whole Life in the study of a poor Flie , there would be such a Confluence of so many wonderful and difficult things exhibited in it , that it would still leave much more undiscovered than the most singular Wit ever yet attained . Bees are Creatures of singular use to Mankind , whether we respect their Honey or their Wax . And because of their great serviceableness they are to be found not only in hot Countries but those that are very Cold. There are abundance of them in Muscovy , there are whole Forests of them in those Parts , as Modern Authors assure us . These Creatures are remarkable for the Admirable Structure of their Bodies , which is made agreeable to the particular Ends of their Creation . They are notable for their Great Industry , Toil and Labour in gathering their Honey , and for their as strangely Sagacious and Provident Laying it up in their Hives against Winter . To which purpose they make their Combs , and contrive their various Cells in them with astonishing Architecture , and they cover them with Wax to keep the Liquor from spilling . The Seventy Interpreters had so great an Esteem of this Creature for these excellent Qualities , that they made bold , after what is said of the Ant , Prov. 6.6 . to add this , * Go to the Bee and learn how laborious it is , and how noble and gallant a work it exerciseth it self about , by whose Labours both Kings and meaner Persons are furnish'd with a wholesom Food . It is a lovely and glorious Creature , and though it be but weak and feeble , yet it ought to have preheminence for its great Wisdom . And though this be neither in the Hebrew , Chaldee , Syriack or Latin , yet you will find it mentioned by some of the † Fathers as a memorable Passage concerning this Animal . Now , no Person of composed Thoughts can deny that these Propensities , these Instincts , these Actions which are so observable and wonderful in this Insect , are the Impression of God and no other . These Creatures have also a kind of Government and Conduct : And , if we may credit * One that hath made it his Business to enquire into the Polity of them , it is a Female Monarchy . There is a Queen , not a King of Bees , as was thought heretofore by † the Antients . However , this is unquestionable that they observe a very strict Order and Discipline , and there is both Encouragement and Correction when they see Occasion . They prudently unite their Forces , and work in common ; they jointly build their Cells , and furnish their Store-houses for future Exigence , as Virgil , rather like a Natural Philosophers than a Poet , describes them in the last Book of his Georgicks . This is all from an Omnipotent and All-Wise Deity , and cannot be otherwise : which ocasion'd some Antient Philosophers to think , ‖ Esse apibus partem divinae mentis , — That these Working and Politick Creatures had Souls in them that were Portions of the Divine Mind . So far were they from thinking ( with some of late ) that Inert Matter could do all this . Again , the stupendous things which are related concerning the Silk-worm , ( which I reckon among the Flying Insects , because , as you shall hear , after all its changings and shiftings it is a Butterfly ) and are known to be really true , attest a more than Natural Principle and Power . This Insect is first produced of an Egg , which comes to be a small Worm or Caterpillar , and feeds on Mulberry Leaves : being put into a Box it spins it self all into a silken Substance : then it dies , and afterwards lives again , and hath Wings like a Butterfly ; and then before it dies again , it lays Eggs , which produce Silkworms , and so the Race of them is propagated . * And all these strange Changes , these wonderful Metamorphoses , are wrought in this Insect in six Months . It is to be observ'd also that it renews its Life with the Year , and not before things are ready for its Sustenance . For it lies dead all Winter long , and lives not till after the Spring , i. e. when the Mulberry-tree Leaves are grown , which are its Food . The Egg enlivens accordingly as this Tree blossoms . Or , if these Silkworms , were Flies at first ( as a † late Learned Naturalist asserts , telling us that were only clothed with a certain Skin or Coat that hid their natural Shape , which afterwards wore off ) yet the several Steps and Preparations to it are very Remarkable and full of wonder . And then their making of Silk out of their Bellies , the putting it out with incredible Swiftness , and drawing it so subtile , and to such a vast length , are as surprizing as any thing that hath been hitherto said . By reason of which excellent Workmanship they are of far greater value than all the Plants and Canes from whence a great part of the Silk of the East-Indies and Persia are derived . By this means this sorry contemptible Animal , this winged Worm is of such great use in the World ; by this means this little despicable Insect becomes more profitable and serviceable to Man than the Vast Elephant and Prodigious Whale . Upon all which Considerations this single Creature is an unanswerable Argument of an Intelligent and Wise Contriver , from whom alone it could have Power and as 't were Wisdom to effect all these wondrous things . And such also is the Ant or Pismire , which I reckon among the Winged Insects because it hath ( as I have often observ'd ) Wings in one part of the Summer . This is a Laborious and Provident Animal , and is represented as such by that Inspired Philosopher , Prov. 6.8 . She provideth her Meat in the Summer , and gathereth her Food in the Harvest . In which Words these two excellent Properties of this Animal are propounded to us , viz. her Diligence and her Wisdom . The First appears in that she provides her Meat , she gathers her Food . Which is largely express'd in Natural History , where we are told that these little Labourers gather Grains of Corn in the Fields , and with great Pains and Sweating bear them to their Repositories which they have provided . The Burdens they carry are many times greater than their Bodies . They bear some of the smaller Grains in their little Mouths , and the greater ones they sometimes shove on with their Feet , and sometimes lift with Head and Shoulders . They join in the Work and help one another in carrying and drawing their Burdens . If the Grain be too big a Load , they divide it : if it be dampish , they lay it out to dry in the Sun and open Air. If one of them that is not loaden meet another in one of their Narrow Paths , he will give him the Way . Nor length , nor roughness of the Way , nor the most scorching Heat of the Sun make these little Porters give over their Work : nay at full Moons they ply it hard all Night . Thus are they Indefatigable in the gathering and providing of their Food : and Diligence is here commended to us under those Expressions . Secondly , the Wisdom and Prudence of these Creatures are remarkable , which appear in taking the fittest Seasons for Labour , the Summer and Harvest , and in that which is implied in this , viz. providing for the Future , laying up store against Winter . Here it is to be noted , that this is meant of this sort of Insects in the Eastern Countries ; for an Observing Naturalist tells us , that he could never find that Ants in England , or in these Northern Regions , store up Grains of Corn. Therefore we must not judg concerning this Creature from what we see at home : we must not question what Authors have said of it , although we discern no such thing in it in our own Country . I confess it is something hard to believe what Herodotus saith , that the Indian Ants are as big as Sheep , though Busbequius ( a very Credible Author ) saith the same . But this is certain that the same Species of Animals differ very much according to the different Climates and Regions they are in : some Qualities that are observ'd in the one are not in the other . Thus , notwithstanding what we know concerning Ants in this Country , all Natural Historians unanimously report that in others they are great Hoarders of Corn , and thereby make Provision for the Winter . And they observe , that lest the Corn they carry to their Granaries should put forth and grow , they bite it at one end : and thence some think they have their Name Nemalah from Namal praecidere , circumcidere , because they bite off the ends of Grains or Seeds to prevent their Growth , though Dr. Brown in his Vulgar Errors saith this is no Security against the growing of Corn. But whether this be true or no , 't is certain that these Industrious Gatherers lay up their Provision safe in their Cells which they dig and make under Ground , that they may be stock'd with Food to serve them all Winter . There are other Instances of their Wisdom in Natural History : they dispose and manage their Affairs in good order , they have among them the form of a well-govern'd Common-wealth . Yea Pliny saith they have their set Fairs and Markets whither they come in great Companies , and do as it were establish Leagues of Friendship , and converse with one another . They bury their dead , they teach the young to labour , and the idle they expel . They have generally three Cells or Houses ; in one they live , in the other they breed , and in the third they keep their Corn. And to inhanse the Wonderfulness of their Transactions , Solomon adjoins that they have no Guide , Overseer or Ruler , they have not a particular Lord or Governour set over them , they are not under any One's Command , as the Bees are . They are reckon'd by Aristotle among those Animals that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that have no Governour , and yet they act as orderly as if they had . The Wise Man here advises the Sluggard to go to this dumb Teacher , who instructs not by Voice but Example , and he bids him consider her ways , i. e. ( according to the Hebrew Phrase , and indeed the Stile of most Nations ) her Manners and way of Living : unless you will chuse rather to embrace the Interpretation of the Learned Bochart , who by Ways understands the several Paths and Tracts of the Ant. It is useful to consider , to observe how orderly and regular these Creatures are in their Passages , Intercourses , and Journies . It is worth our taking notice how busily they travel , and by the often trampling of their little Feet wear a Path even in hard Flint-stones , how they disturb not one another in their Walks , but ( as hath been said already ) courteously give way to one another , and help one another in their Journies , how they bear one anothers Burdens , and ease one another if they see any overloaded . Thus consider their ways , saith Solomon , and thereby learn to be wise , so wise as to follow their Example of Industry and Wisdom , so wise as by this Natural History to admire and own the Creator , who hath given them this singular Instinct . And not only Solomon , but several Philosophers , Poets , Orators , Historians , Fathers , have celebrated the Industry and Sagacity of the Ant. * Aristotle , † Pliny , ‖ Aelian , have given us a particular account of these : and the last of them is of opinion that these Creatures have * a certain kind of Divining Sense . What words shall I use , saith † Plutarch , to express sufficiently the Diligence of the Pismires ? It is a difficult Task to give a perfect account of the whole Oeconomy and Apparatus of these Creatures . There is not among all the Great things of Nature a sight of Greater Wonders than they . Among the Egyptians they were a Symbol or Hieroglyphick of Knowledg and Prudence . And so among the Arabians they are a Representative of the same Vertues . The Ant is mentioned by Horace as an Example of Industry , ‖ Parvula ( nam exemplo est ) magni Formica laboris . And in respect of its providing against Winter , it is said by him to be — Haud ignara ac non incauta futuri . And its living in Winter on what it had laid up in Summer is thus expressed , — Vtitur ante Quaesitis sapiens . — Virgil in his fourth Aeneid describes them well , and so doth Ovid in the 7 th Book of his Metamorphosis . Tully play'd the Orator highly when he said , * that in the Ant there is not only Sense but Mind , Reason and Memory . The best Wits both sacred and profane have touch'd upon this Subject . Epiphanius in his Physiologus hath several things concerning their Industrious Providence . And ( that you may see all Persons conspiring in this Theme ) the Iewish Doctors have an Exhortation to Prudence in these words , My Son , take heed that the Ant be not wiser than thee , whilst that provides her self Food in the Summer to serve her when the Winter comes , and thou spendest all the Day in Sloth and Idleness . Thus the Wisdom of this little Insect is acknowledged and made use of by all sorts of Persons : and we know it could not have this Excellent Property of it self , therefore it is an Argument of Divine Wisdom acting in it . Whether the Cochinele is to be numbred among the Volatile Insects I am not certain , but we are inform'd from several Modern Relations , that it is a little Animal ( for few , I think , will give Credit to Pomet , in his History of Drugs , that it is a Plant or Grain ) bred on a little Tree or Shrub in the West-Indies , and that whole Gardens there are stock'd with it , which the People gather twice a Year from the Trees . They are of great use , for they yield an Excellent Colour , which is used in Dying and Painting : and they are also useful in a Medical way , as being very Cordial . And besides Flying Insects there are Creeping ones ; and all small Vermin are reckon'd in this number . Even these are in their kind a Proof of a God , yea and a very Considerable one : for in these Little Animals we as plainly read the Characters of a Deity as in those of a Larger Volume . For these contain a great deal in a little ; and the Lesser they are the more Admirable is their Frame , and consequently their Author is on that account to be the more admired . How wonderfully artificial is the Spider's Web or House , as 't is call'd in the Hebrew , Iob 8.14 ? How curious is the Architecture ? How fine and delicate a Thread doth it spin ? how thin and soft a Web doth it weave ? And therefore no meaner an Author than Aristotle tells us that Spinning and Weaving were first learn'd from the Spider . Thence with respect to this Curious Weaving or Spinning it hath its Greek Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Latin Aranea , and French Araigne , from the Hebrew arag nevit , texuit , or arach textura : and 't is not improbable that our English word Spider is but a Corruption of Spinner , for Spinn is the German word for Spider . And with this agrees that Poetick Fancy , that Arachne an Excellent Spinster was by Pallas turn'd into a Spider . The Web which this Creature works and spins out of its Bowels , is by it framed on purpose to be a Net or Trap to catch Flies , which are a great part of her Livelihood . And that you may be perswaded of the truth of what Solomon saith , that the Spider is one of those things which are exceeding wise , Prov. 30.24 . you may observe that this Web is with admirable Art and Subtilty fram'd by her for that very end . It is hung and fastned according to the Rules of Mathematicks , for the Lines of it are drawn exactly from the Center to the Circumference , and back again from the Circumference to the Center with parallel Distances . It is from the Accuracy of this Geometrick Workmanship , that this Cunning Artist immediately feels the touching of its Web by a Fly , or any such other little Insect , whereupon it forthwith seizes on it as Prey . And that this may the more effectually be done , this Hunter after he hath spread his Net , cunningly hides himself in his Covert , that the Flies may not espy him . And if we may credit * one who hath been very conversant with this sort of Creatures , this alone , of all Animals , hath a multiplicity of Eyes , and so its extrordinary Sight as well as Feeling fits it for its Work , both which are a Divine Donation . Some by the help of Microscopes have discovered very Remarkable things in the Structure of Lice and Fleas ( for a True Virtuoso hath Glasses for these as well as for the Stars ) . Muffet and Power tell us of the escalop'd Protuberancies of the Body of a Louse , and the Gantlet-work of all its Parts . They tell us that the Heads , Bodies and Limbs of Fleas are of polish'd Armour-work ; and , that we may not wonder how these puny Creatures can frisk and curvet in their heavy Armour , we must know that this is most artificially fastned and jointed with Jemmars , which are so excellently contriv'd that they facilitate the nimble Motion of all the Parts . The reason why they are thus armed Cap-a-pe , like Cuirassers in War , is that they might not be hurt by the great Leaps they take : to which purpose they have an excellent Eye , the better to look before they leap . At their Snouts is fix'd a Proboscis or hollow Trunk , by which they both punch the Skin and suck the Blood through it , leaving that Central Spot in the middle of the Flea-biting where the Proboscis or Probe entred . And many other Notable Observations there are concerning this silly Insect , from whence we may gather it is the Workmanship of some Divine Hand . Wherefore it was St. Augustine's devout Query , Quis disposuit membra culicis & pulicis ? Who hath disposed and set in order the several Joints and Members of a Gnat or a Flea ? Who hath given them that excellent Contexture of Parts ? Lastly , Mites , Nature's minimum quod sic , a thousand whereof do not weigh one single Grain , are of a Structure that is most strange and wonderful . Those that have taken pains to search into these Diminutive Beings by the assistance of Modern Glasses , ( those Spectacles whereby we may see to read the smallest Hand of Nature ) acquaint us that they have peculiar Vessels to convey their Spirits , and have Parts and Organs inservient to Sensation , Nutrition , Motion , &c. Here we may behold and admire in what narrow Bounds , in how little a Particle of Matter Life may be exerted , and exercise all its different Functions . And all the Men under Heaven ( and I might add , all the Angels in it ) are not able to give these Powers of Life and Sense to any Being , nor have they Skill or Ability to restore them to them when they are deprived of them . Therefore here we discern the true Source of Life and of Existence it self , even Him who is so often call'd in a signal manner the Living God. To conclude , as Solomon saith of the Ants , so we may say of all Insects , they are a People not strong , Prov. 30.25 . they are puny and feeble Creatures , and some of them may seem to be altogether Useless , and might very well be spared in the Great Heap of Beings : if they where wholly destroy'd and all the Brood of them annihilated , it may seem a Courtesy to Mankind , who are often pester'd with them . But this is the reasoning of Ignorance and Presumption , for it becomes us not to dislike the Workmanship of Heaven , be it never so little and weak : and we must remember that what it wants in Bulk and Strength is recompensed some other way . An Insect is an Argument of the Divine Wisdom as well as an Animal of the first Magnitude . Even the pettiest Creatures in some respect far surpass these . CHAP. XI . It is from a Divine Author that all Animals are fashion'd and contrived in their Parts and Organs , in their Senses and Faculties , according to the Employment , Use and End for which they are serviceable . The Natural Propension in them to propagate their Kind is from God. So is their Sagacity . This latter is voted for Reason by some Writers ; who also attribute Speech to them . It is proved that this is groundlesly asserted , and that Reason is the Sole Prerogative of those Beings that are capable of Religion . To those who object the Uselesness , nay Hurtfulness of several Animals , ( as if this were an Argument against Providence ) it is answered , 1. Though we are not able to assign the Vse of some Creatures , yet it doth not follow thence that they are Vseless . 2. The Creatures which seem most Vile are a Foil to the rest . 3. There is something worthy of our Observation in every one of them . 4. Some of these are Food for others . 5. Most of them are useful to Mankind in a Medical way . The Author's Conjecture concerning the benefit of Gnats , Fleas , Lice , Flies , Spiders . Venomous Creatures carry an Antidote with them . 6. The most hurtful Animals may be beneficial to Man as Crosses and Afflictions are , which are welcome to the Vertuous . 7. That they generally do so little harm , when they are able to do so much , is a Manifestation of the Divine Care and Providence . 8. The Enjoyment of their Essence is from the Divine Bounty , which none ought to repine at . 9. They are made use of by God sometimes to plague notorious Offenders . Lastly , That any Creatures are Noxious , proceeds from the Sin of Man , and the Curse which followed it : wherefore we have no reason to complain of them , or to question the Goodness and Providence of God. The Vast Numbers and Various Kinds of Insects are some Proof of their Vsefulness . All Creatures are someways Good , and made for some Vse . Though we do not see their Vsefulness at present , after● Ages may discover it . THUS I have particularly instanced in the Works of the Creation , and have shew'd that the Existence and Providence of God are to be seen in them all . Especially as to Animals , this grand Truth appears to be undeniable , viz. that they are all fram'd and shap'd exactly according to the several Ends and Uses they were designed for : which is an irrefragable Evidence of an infinitely Wise Contriver and Disposer . The Hare and Hart that are very fearful have swift Feet to fly away : and the timorous Dove hath swift Wings . So the most fearful Animals have the quickest hearing , as the Hart and Hare , the Coney , &c. by this means Nature takes care for their Safety , that they may secure themselves by flight . To the Boar that is fierce and pugnacious are given prominent Tusks , to the Lion Teeth and Paws of a peculiar make . Beasts that have no other way to defend themselves are supplied with Horns . Those Creatures which are for working or travelling , as Oxen , Horses , Mules , Asses , Camels , Dromedaries , have such Hoofs as are capable of being shod , that they may thereby be the more serviceable To Birds are given Feathers , for the Lightness of their flying , and also Claws and Beak as proper Instruments in order to the Foo● they live upon . And briefly , all Animals a●● furnish'd with proper Organs . Fowls are fitted by the frame of their Bodies to the Element they converse in . So Fishes are shaped purposely for the Water , and Beasts for the Earth : and all the Parts of these several Animals are accommodated to their peculiar Uses and Purposes . * God hath given them particular Figures and Operations as to their Bodies according to the Indoles of their sensitive Souls , as Aristotle well said , if he be rightly quoted by one of the Antients . Their outward Texture is fitted to their inward Faculty and Nature . There are certain Reasons to be assign'd of every distinct frame of Bodies in Brutes . It is not without cause that they are thus and thus shap'd , and not otherwise : and whence is this but from a Divine Author ? Also , the Natural Instinct which is in these Creatures to propagate their Kind , shews that it was from a Higher Power and Principle , that is , such a one that is Intelligent , and intends the Good and Preservation of the World. And Providence is particularly seen in this , that Animals that are shorter liv'd have a great many little ones , and produce them often , as Dogs , Swine , all Birds and Fishes ; the frequent Production reparing the short living . But those Creatures that live longer breed seldomer , and one at a time generally , as Elephants , Deers , Horses , &c. And here 't is observable also , that the less perfect Animals are soonest set up ; because they decline and make an end apace , therefore they begin sooner . And that Sagacity which we have so often observ'd to be in Brutes ( yea in the very Insects ) is an Evidence that they are the Workmanship of a Wise Maker , and are guided by a Wise Director . Besides what hath been said already , we might mention how the angry Porcupine knows when it is his time to dart sorth his Bristles to wound his Adversary ; the Ichneumon ( the Rat of Nilus ) takes the opportunity of the Crocodile's gaping and leaps into his Mouth , and thence descends into his Belly , and so dispatches him : the Iackal hunts always with the Lion for part of his Prey : and withal it is observable , that this latter cannot be without the assistance of the former , for he is neither swift nor quick-scented , and therefore is happily befriended by the Iackal , who hath both these Properties , and so he is a fit Caterer for the other . Therefore this may be the meaning of the Psalmist , Psal. 104.21 . The young Lions roar after their Prey , and seek their Meat from God ; they seek it and procure it in this notable way , which is by the singular Providence of God. This their natural way of getting their Food is call'd seeking it from God , because he hath given them this particular Instinct and Sagacity . And several other strange Expedients and Methods which Animals use in providing their Food , making their Dens and Nests , avoiding things noxious and hurtful , and consulting their Safety and Welfare , &c. are palpable Indications of that Over-ruling Wisdom which they are acted by . Some have lash'd out too far here , and have from this Consideration , viz. the great Sagacity of Brutes , attempted to prove that they are Rational . Plutarch hath a whole * Treatise in favour of this . The Pythagoreans held the same , and it was grounded on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Democritus , Empedocles , and other Philosophers were of this Opinion , as † Stobaeus relates . And we learn from Sextus Empiricus that it was asserted of old , that ‖ no Animal is Irrational , but that they are all capable of Understanding and Science . Porphyrius is very warm on the same Argument , and makes it the grand Foundation of his Discourse concerning Abstinence : for therefore he saith we ought to refrain from feeding on any sort of Animals , because they are , like our selves , Rational Beings . Justice extends to them as well as to those of our own kind , or rather they are of our own kind , and therefore we must be just to them , and consequently we must not take away their Lives , for killing them is Injuring them . And several other things he offers to prove this Opinion . Indeed , to give this Author his due , he saith as much for the Rationality of Brutes as can possibly be suggested . Nothing can be more Ingenious and Plausible than what he hath deliver'd , so that Brutes are for ever oblig'd to him for his Endeavours of this sort . Nay , he and some others go further , telling us that they have not only Reason but Speech , and that as there are different Species of Brutes , so there are of Languages too , in which they understand one another . And some Philosophers of old , as Melampus , Tiresias , Thales , Apollonius Tyanaeus , and Pliny ( if A. Gellius saith true of him ) pretended that they understood them : and Porphyrius was so foolish as to believe it : and * Sextus the Emperick had the same Thoughts . It is true , some Brutes have a way of communicating with one another , i. e. by the Noise they make they signify to one another their natural Propensions and Desires : thus Hens hold some vocal Correspondence with their young ones , &c. If this be all they mean by using a Language , we acknowledg it ; but we cannot but add , that it is improper and absurd to call an Inarticulate Sound a Language or Speech . Nor can Brutes in general be said to have or use this , when it is found but in few of them , and especially when it is only an Expression of their natural Instincts , and not of any internal Reason that they are owners of . Had there been any such thing as the Language of Brutes , wer should have heard of it from the Inquisitive Augurs among the old Romans . If there had been any such Notion among the wisest of the Pagans , most certainly they would have made Divinations from this . But it appears that they had no such apprehension , and among all their ways of Augury ( which was from what they could possibly observe in Animals ) we have not a Word of this ; we never read that any of their Soothsayers pretended to prognosticate from the Language of brute Beasts . Which plainly shews that this was a groundless odd Fancy of a few Men , and is no Proof of the Rationality of Beasts , which is the thing they aim at . There were some Iews likewise ( as well as Pagans ) that held there is Reason and Understanding properly so call'd in Beasts . Philo was so deluded as to be of this Number , and Maimonides and some other Rabbies follow'd him . Yea , * one of the Christian Writers ( who was a Novice in Philosophy as well as Divinity ) maintains the Reasonableness of Brutes , and holds that they use a Language . And there are some Moderns who almost forfeit their Rational Nature by pleading for that of Brutes . But all Persons void of Prejudice and vain Conceit exclude these Creatures from partaking of Reason strictly so call'd , and only acknowledg a bare Semblance or Shew of it in them . Which is the very thing that the Old Stagirite long since asserted , * There is , saith he , another kind of Prudence , Art and Wisdom in Brutes : and in the same Place he calls it an Image or Resemblance of Prudence . As specious as it is , it is founded in these two , Memory and Sense . The quickness of both these produceth those Actions in them which have some appearance of Reason , some faint Glimmerings of Intellectual Light. And let me add this , ( which gives the true account of this matter , and is a great Argument of the Divine Prudence and Management ) these Creatures are endued with this wonderful excellency of Memory and Acuteness of their Senses ( insomuch that they surpass Man ) because they are destitute of Reason which is Man's Prerogative . For Reason is principally in order to Religion , to the knowing and enjoying of God , and understanding the Means in order to that end . The Maker and Governour of the Universe hath wisely compensated the want of this in Brutes by bestowing on them a transcendent Sharpeness as to the other , especially the Corporeal Senses , which are more quick and apprehensive in them than in those of Humane Race . Eagles and some other Fowls are more quick-sighted than Men. Some sorts of Dogs are note for their excellent Smelling , ( though any Considerate Man may see that this excellent Quality is not so much for themselves as for their Masters , for the Benefit and Advantage of their Owners ) yea most Beasts have a wonderful Acuteness and Dexterity as to their Outward Senses above Men , and that because God hath bestowed some better thing upon Man , viz. a Rational Soul. In which respect it is said , He teacheth us more than the Beasts of the Earth , and maketh us wiser than the Fowls of Heaven , Job 35.11 . Therefore Pliny and Plutarch , who blame the Conduct of Nature because all Creatures are armed but Man , who comes helpless into the World , talk very unphilosophically , for they seem to forget that Man hath Reason , which is better than Horns , Shells , &c. They speak as if they were unacquainted with the Excellent and Noble Nature of this Faculty , which is far superiour to all that is in Brutes , and shews the great and singular Felicity of Man , viz. that it consists not in the Operations of the lower Faculties , but in the Perfections of the Rational Endowments . It remains now that I answer an Objection , and then put a Period to this Part of my Undertaking . It may be said , Are there not many Useless and Superfluous Animals in the World ? Yea , is there not a great Number of Hurtful and Mischievous Creatures on the Earth , and in the Air , and 't is likely in the Waters too ? How can a Wise Providence be proved from the Existence of such Creatures , as Foxes , Otters , Weesels , Pole-Cats , Rats and Mice ? To what purpose could Spiders , Flies , Fleas , Lice , Wasps , Hornets , Caterpillars ; or Owls , Kites , Valtures ; or Frogs , Toads , Serpents , Vipers , Scorpions be made ? Doth not the Troublesome Existence of these Creatures prove rather a Carelessness in the Divine Management than a Provident Care of the World ? I answer , 1. Though we cannot reach the Final Cause of some created things , though we know not the use of them , yet it follows not thence that they are of no use . There may be Reasons that we do not know , why God made them : and there may be a Reason why those Reasons are not known to us . Some Persons will be asking a Rational Account of every thing in Nature , but nothing is more Unreasonable and Impertinent than to demand this always . If it should be asked why the Cock rather than any other Fowl gives warning of the Sun 's appearing , and crows before it rises ? a Man may make a shift to find some Answer , but I question whether it would carry any solid Reason or Weight with it . If it should be demanded why the People about the Magellanick Streights are white , and those about the Cape of Good Hope are black , seeing both of them are under the same Tropick , I believe it would be difficult to give such a Solution as is satisfactory . If a Man should be ask'd why Bays or Lawrel-leaves rather than others crackle in the Fire ? I do not apprehend what Answer he can return , unless he should give a witty one instead of a wise one , viz. that whilest other Leaves burn silently , these being the antient Rewards of Victors , and used in Loud Triumphs , make a Noise even in the Flames , and personate Fame's Trumpet when they are expiring . And a hundred more Questions might be ask'd which none can reply to with any satisfaction to himself or others . Therefore a Wise Philosopher will not pretend to salve all things . This one would think might suffice in the present Case , supposing that there were no Reason to be assigned of God's making the foresaid Creatures : but I shall very soon let you see that there is . It is true , if we could say of any Animal , and prove it , that it was made to no purpose , then God's Wisdom is impeached : for to make a thing to no End , Design and Purpose , is unworthy of the Wise Creator . But we can never prove that this or that Creature was made to no end at all : for though we are ignorant of any End , yet there may be one . They may be of some use , though we are not able to assign it . Nay we are sure they were made for some use because they were made by Wisdom it self . But it is unreasonably required that All Phaenomena should be solv'd , that we should know certainly the Design of God in every thing . We ought modestly to enquire into the particular Usefulness of things , why this or why that was made . What tho our shallow Understandings cannot guess at the Purpose and Project of Heaven ? Must we therefore deny that there is any at all ? This is unpardonable Folly and Presumption if it be persisted in . Therefore let us not be guilty of such Language as this , it had been better that such or such a Creature had not been made , for it is to no purpose , 't is of no use . This is a rash Censuring of the Almighty , this is carping at the Works of God , yea this is charging God with Folly , and consequently is no other than Blasphemy . But , 2. We know the Vses and Ends of these very Creatures against which the Objection lies , and therefore it is groundless and of no Force . For , 1. These Creatures aforenamed are appointed of God to be a Foil to the rest . When we see these troublesom and noxious Animals , we have thence occasion given us to observe and admire , to value and praise God for those other parts of the Creation which are every ways so beneficial to us , and are accompanied with no Inconveniencies . We should not sufficiently Prize these , nor be sensible how serviceable they are to us , if we did not sometimes behold the others , yea and feel part of some Incommodity which goes along with them . The one are necessary to set off and commend the other : and this useful Diversity and Variety in the Creatures are for the Perfection and Harmony of the World. This is the first positive Reply to the Objection . 2. These Creatures , even those of them that are the meanest , set forth God's Power and Wisdom , and therefore are not useless . There is something very Observable in every one of these ; their Make , their Rise , their Shape , their Contrivance , their particular Instinct and Operations administer abundant matter to us , whence we may certainly infer the Reality and Truth of these two Divine Attributes ; that is , we may gather from what we see in these Creatures , that he that gave them their Being is infinitely Powerful and Wise : for there are the plain Tracks and Marks of those Divine Excellencies in them . It is a high Flight of a very Philosophical Man , The least Fly * , saith he , discovers more the Power and Wisdom of God to those that attentively consider it , without being prejudiced by its smalness , than all that the Astronomers know of the Heavens . 3. That Choice Attribute of God , his Goodness , is discover'd in these Creatures , for they are of real Benefit and Advantage , and that on several Accounts . First , they are beneficial to one another , for some of these mention'd in the Objection are Food to others . Owls feed on Frogs , Rats and Mice , and other Vermin . Flies and Gnats and other Insects are the Chief Sustenance of some Fowls . In the Eastern Countries Serpents are commonly fed upon by Stags and Harts . And if we were at leisure to search further into Natural History , there might be more Instances produced to this purpose . Here then is a plain and direct Use of these Animals , and this use is for the Good and Advantage of their Fellow-creatures . If God makes one Creature to be Meat for another , it is so far Beneficial . Again , these very Creatures ( as mischievous as some of them are ) are really Beneficial to us : for some parts of them are made use of in Medicks , and with good Success , as the Learnedest Physicians attest . A Wolf is useful in Physick , and so is an Otter , and so are Mice and Moles . A Fox's Lungs are good for Astmaticks , according to Dioscorides , l. 2. c. 41. and his Liver is useful for the like Purpose , according to Pliny , l. 28. c. 13. and Celsus , l. 4. c. 4. The Flesh of an Hedg-hog is a Remedy against the Elephantiasis , Dioscor . l. 2. c. 2. It s Liver being dried is good against Convulsions , saith the same Writer ; and he tells us that it helps the Diseases of the Reins , in the same Chapter . The Blood of a Weesel cures the Leprosy aforementioned , call'd Elephantiasis , Plin. l. 30. c. 13. It is it self effectual against Poison , Dioscor . l. 2. c. 27. The Ashes of it being drunk are available against the Falling-sickness , Plin. l. 30. c. 4. It s Blood is good against this Disease , Dioscor . l. 2. c. 27. The very Dung of several Beasts is particularly mention'd among Physicians as useful . Toads dried and reduced to Pouder , and otherwise prepared , have a Medical Virtue . Earth-worms ( which are reckon'd by most as a Useless sort of Creatures ) are several ways made use of in Physick . They knit and strengthen the Nerves , Dioscor . l. 2. c. 72. they cure Sores and Maladies in the Ears , Galen , l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They are used for the Teeth , Plin. l. 30. c. 3. and against the Stone , l. 30. c. 8. and several other Distempers . Cantharides are useful against the Jaundice , ●aith the Great Hippocrates , Lib. de Intern . Affect . and for other Purposes he mentions them . Spiders were of Virtue against Fevers , especially Tertians , Dioscor . l. 2. c. 68. Their Web is useful in Wounds , say Dioscorides , Galen , Pliny . Millepedes or Hog-lice are often commended by the same Persons for several Uses . Ant 's Eggs are medicinal , Plin. l. 29. c. ult . and l. 30. c. 15. Nay , Moths have their use , as Pliny saith , l. 29. c. ult . A Gnat burnt to Pouder , and applied to a Scab , kills it ; Hildegard . Phys. l. 4. I could produce a great Number of Modern Authors who attest the Medical Use of most of these Creatures , but I think it will not be expected here . As for those Troublesom Insects which I mention'd last , viz. Gnats , this perhaps may be said with Truth , that when they sting People , and so far do them harm , they may at the same time do them a Courtesy ; for tho they leave some poinant Atoms in their Flesh , yet they , it is likely , suck out , and carry away with them those that are much worse , and would have proved hurtful to their Bodies if they had not been exhausted by these disturbing Animals . I confess I never read in any Author that a Flea hath any medical Efficacy in it , yet there are five hundred Books written in that Faculty which I never perused , and so I am not certain but that some one of them may mention this Insect as useful in a Physical way . But suppose no such thing appears in any Writer , yet we cannot thence conclude that it is wholly Useless , because ( as I said before ) there may be Uses of things which we are ignorant of . If I may conjecture , it is not improbable that both these and Lice , which are reckon'd very incommodious , ( and are so ) may in a very great degree be serviceable sometimes to the Body of Man. Who knows but that the former may be useful among poor People by a plentiful Phlebotomy , and save them the Charges of a Lancet , and clear them of the worst of their Blood gratis ? And it is not unreasonable to think that both these and the latter purge some Bodies of particular ill Humours , which they suck up and live upon : These Vermine to which Human Bodies are incident , are as necessary perhaps to them at some times as some of those Emunctories which God hath placed there to drain off superfluous Choler , Phlegm , &c. The like we may say as to Toads and Serpents , Vipers , and other Poisonous Creatures in respect of the Earth . They are made to lick up the putrified and malignant Matter from it , and thereby to purge it of what might be hurtful to Fruits and Plants . This is the true reason why there are Venomous Creatures , and not that which Pliny assigns , viz. that * our Mother Earth out of Pity and Compassion towards us brings forth Poisons , that by them we may dispatch our selves out of this wretched Life with an easy Draught , without Wounds or Blood-shed . Flies , of which sort of Insects there is such a vast number , are serviceable , I conceive , to the meliorating of the Air , for this is their Food generally , and they suck in the worst part of this Element , ( as we may gather from their hanging about any thing that is putrid and corrupt ) and so refine and purify it . The same is to be said of Spiders , and some other Insects . So Ravens and some other Creatures devour the Carcases of Beasts that are cast into the Fields , for they feed upon Carrion , and therein do great Service , because by this means corrupted Bodies and all manner of Filth are taken out of the way , which otherwise would infect the Air. Thus they are of good use to the World. This is not the common Apprehension of Men ; especially if we speak of some of those Insects before mentioned ; they are generally voted as Useless in the World , as appears from that Passage in Plautus , * Item genus est lenonium inter homines , me● quidem animo , Vti muscae , culices , pedesque pulicesque Odio & malo , & molestiae ; bono usui est is nulli . It was thought they were to no purpose , neither could be to any that is good ; but I hope the Contrary is evident from what I have said . And it may be observed further in pursuance of what I am speaking of ( viz. the Advantage that accrues to us even by the worst of Animals ) that there is no Venomous Creature but carries its Antidote with it : it hath something which will cure the Poison it imparts . A Scorpion's Flesh applied to the Wound made by it , heals it . Dioscorid . l. 2. c. 13. Though the Viper's biting be poisonous , yet of it is made a most effectual Remedy to hinder its being lethal . Poison is expell'd by the Fat of Dragons , saith Pliny , l. 29. c. 4. Galen of old observ'd that the Wounds that are inflicted by Venomous Creatures are cured by a Pouder made of their Flesh , or by some part of the Flesh applied to or rubb'd upon the part affected . De Theriacâ , cap. 11. The Sting of the Tarantula , tho it is not cured by this Fly it self , yet it is by another sort of Flies , Cantharides . Bapt. Port. Phyto , l. 6. c. 23. Finally , under this Head we may observe what Naturalists have assured us of as a certain Truth , that in those Countries where there is great store of Serpents , there are also growing such Plants as are soveraign Remedies against their Venom : and there are more of them in those places than in any others . Further , All those troublesome and hurtful Animals above-mention'd are beneficial to Man , because the Mischiefs they do are for his Good , i. e. he can make a good use of them . For hereby he hath a frequent opportunity of exercising his Patience , of arming himself with Contentment and Humble Resignation , of exerting his Fortitude and Self-denial , of allaying and moderating his inordinate Delight , and pleasing himself in the Creatures , which he is liable to . Thus the worst Animals are as serviceable and profitable as Afflictions and Distresses , which all the serious Moralists as well as devout Christians have voted to be of great and indispensible use in the Life of Man , and are Tokens even of Divine Favour and Goodness . Besides , that some of those Creatures above-named are able to do us so much Hurt , and yet that they do so little , and so rarely , is an Argument of Divine Goodness . That they are afraid of us and fly from us , when we are rather thinking of flying from them , is an Evidence of that Kind and Watchful Providence which attends us . Tho God produced these Creatures , yet we see that they are powerfully restrained , and their hurtful Nature is check'd and kept in , which is a very observable but convincing Proof of the Heavenly Benignity and Mercy . Lastly , God made these Creatures ( as well as Man ) to enjoy their Essence and Life , and therein to be partakers of his Bounty and Munificence . Whilst every thing hath the fruition of its Being , it is so far useful to it self : and this is an Argument of the Divine Indulgence , and one reason of the Production of things . God created all things that they might have their Being ; Wisd. 1.13 . And yet this is to be understood so , that they were all made for Man , because he can and may one way or other make them useful to him . Thus God's Goodness is seen even in those Animals which on some account are not good . 4. They set forth God's Iustice , and for that reason are serviceable in the World. He is pleased to make use of them sometimes in the way of Punishment . Thus Lice ● and Flies were produced on purpose to plague the Egyptians , Exod. 8.16 , 20. * Aristotle mentions the Names of some that were kill'd with Lice bred in their Bodies . So Sylla one of the Roman Dictators perished by the Phthiriasis , saith † Plutarch : and so died Philip the second , King of Spain , if we may credit very good Historians , and the elder Vossius among the test . Some to whom Lice prov'd mortal are reckon'd up by ‖ Aldrovandus . Hornets and Wasps were dispatch'd by the Divine Avenger to expel the Canaanites , Exod. 23.28 . Ios. 24.12 . Wisd. 12.8 . Locusts , Caterpillars , Canker-worms , Palmer-worms , are threatned and inflicted as Judgments on the disobedient Israelites , Ioel 1.4 . 1 Kings 8.37 . Psal. 78.46 . & 105.34 . What Mischief Locusts did in some parts of Italy , * Livy and † Pliny relate . The Pestilence and Mortality which they caused by their stink in several parts of Africa is particularly set down by ‖ Orosius , Paulus Diaconus , and others . And Modern Historians testify how mischievous they have been in Dacia , Pannonia , &c. Herod the Great ( as Iosephus relates ) and Herod Agrippa ( as St. Luke informs us ) were devour'd by Worms or Maggots . And this was partly the loathsom fate of Antiochus ( as we read in 2 Mac. 9.9 . ) and of Maximinus ( of whom Eusebius speaks , Eccl. Hist. l. 8. c. 28. ) for their Bowels being rotted and eaten with Worms , they became a Torment to themselves , and a Plague to others by reason of the intolerable Stench which proceeded from their putrified Bodies . And other Examples of such as were eaten up of this Vermin you may see in Aldrovandus , de Insectis , l. 6. The Inhabitants of the Isles of the Cyclades , and the People of Troas were banish'd their Country by Mice , they covering the places with such Multitudes . Plin. l. 8. c. 29. and lib. 10. c. 65. Iustin reports the same of the Abderites : Hist. l. 15. And other Instances might be offered to prove that God makes use of sundry Kinds of Living Creatures to plague notorious Offenders . He therefore that complains of the Existence of these in the World , complains that God hath ways and means of Punishing the wicked when he pleases . And be the Creatures never so hurtful , there is no reason for this Complaint ; for the more Harmful any one of them is , the more useful it is to the Purposes of Divine Vengeance . But then we must remember that we occasion this , yea that at first we pull'd down a Curse upon the Creatures by our Primitive Apostacy from God. We rebell'd against Heaven , and it is no wonder that they do so against us . We affronted the Soveraign Majesty , and therefore we justly meet with some that take His Cause , and revenge it . In short , whatever noxious Qualities are now discern'd in any of the Creatures , they proceed not from God , but the Sin of Man , whereby they are corrupted . We have changed the Nature of them , we made them hurtful , and therefore we have no reason to complain . But it is our Duty to accept of the Penalty of our Delinquencies , and to make it useful ( as we well may ) to Repentance , and our Turning unto God. We may conclude then from all that hath been said , that God made none of the Creatures in vain , but destined every one of them to some use . We may give our Suffrage to that Saying of the Jews , There is nothing in the nature of things of which there may not be assigned a reason why it was created . It appears from what hath been suggested , that even Insects , which are the imperfecter sort of Animals , and may seem to be the most useless of any , are for Purposes of a considerable nature . And it is to me very evident that God would not have made such Variety of them ( as about * sixty kinds of Flies , forty sorts of Beetles , five and twenty several kinds of Spiders , fifty different Classes of Canker or Palmer-worms , an hundred sorts of Butterflies ) unless they were good for something . And 't is observ'd by those that write concerning this particular Rank of Creatures , that all Vegetables whatsoever , nay all Animals both alive and dead produce their peculiar Species of them : ( but how this is consistent with that late Notion which some Learned Virtuoso's have broach'd , viz. that there is no such thing in Nature as Spontaneous or Equivocal Generation , I will not now dispute : only I will here offer my Opinion , viz. that Insects are produced both ways , by equivocal as well as univocal Generation ; for I observe that the Divine Author of Nature is pleased to act differently and variously ) and moreover they are different according to the diversity of Place and Country where they are bred . Nay , that there may be a more speedy and plentiful Procreation of them , they are generally Hermaphrodites , and sustain the part of both Sexes , as the Worthy Mr. Ray hath observ'd . Wherefore I question not but they are some way or other Useful , for we must not think that these Beings are Multiplied in vain . And if we enlarge the Horizon , and look upon Nature in her several Provinces and Dominions , whether Animate or Inanimate , whether in the Heavens , Air , Earth , or Sea , whether mineral , vegetative , or sensitive ; if we survey the World and All the Works of the Creation , we shall find that they were made for excellent Ends. In the close of every Day 's Creation that was the general Epiphonema , God saw that it was good . And as this was said of every particular Day 's Work , so at last there is the like Approbation and Allowance of the whole Frame of Beings , * God saw every thing that he had made : and behold , it was very good ; Good as it answer'd to the Divine Idea , and the Will of the Creator : Good also , as it was destined to the Use and Service of Man. All created Beings have a Goodness , not only that which is Metaphysical , viz. in respect of their Being and Nature intrinsecally , but extrinsecally and relatively as they are useful to Mankind some way or other . Even those Creatures that are harmful are really good for some Ends , as we know and experience . And there may be a Goodness in some of the Creatures which as yet we do not see , but afterwards may display it self , and future Ages may have the happiness to make these Discoveries , though the past and present ones enjoy the Good , but know it not . To shut up all ; no one part of the Creation is superfluous and unprofitable : every thing hath its proper Goodness . That is , in other terms , the Whole World is full of God and of his Providence . And yet I have not yet spoken of Man , the Top of all the Visible Creation , in whom the Wonders of God's Care and Providence are chiefly manifested . But of Him I will distinctly and professedly speak in my next Essay . CHAP. XII . This Argument which hath been used all along in this Discourse to prove a Deity and Providence , was made use of in the Old Testament by Job , and by David in several of his Divine Hymns , ( which are distinctly commented upon ) : by St. Paul in the New Testament , by the Christian Writers of the succeeding Ages , by Pagan Philosophers and Poets , whose memorable Testimonies are cited . The Proper Inferences from the whole are these : 1. We are obliged to own a Deity in the visible Works of the Creation . 2. We have hence Incouragement to contemplate the Creatures , and to study the Works of Nature . 3. By this Contemplation and Study we should be induced not only to acknowledg , but to worship , love and obey the Omnipotent Creator , and to devote our whole Lives to his Service and Honour . BUT before I enter upon that , let us seriously weigh the Worthiness of this Subject which I have been insisting upon , and let us attend to the Proper Inferences which may be made from it . That the matter of this Discourse may not seem to be unworthy of the Reader 's serious Thoughts , I desire him to consider that this is the Argument which is used in the Holy Scriptures to prove a God , and to convince Men of his glorious Perfections . To begin with the Writings of the Old Testament , Iob argues from the frame of the World and all the Creatures that are in it , Ask now the Beasts , and they shall teach thee : and the Fowls of the Air , and they shall tell thee . Or speak to the Earth , and it shall teach thee ; and the Fishes of the Sea shall declare unto thee . Who knoweth not in all th●se that the Hand of the Lord hath wrought this ? In whose Hand is the Soul of every living thing . The latter part of the 36 th Chapter of Iob , and the 37 th , 38 th and 39 th Chapters throughout treat of the Works of the Creation , and thereby designedly evince the unlimited Power and unsearchable Wisdom of the Almighty . How frequent is David on this Theme , extolling God's Providence in respect of the Creatures , the Heavens and Earth , Living and Inanimate things ? He speaks like a true Religious Philosopher in the beginning of the 19 th Psalm , The Heavens , saith he , declare the Glory of God , and the Firmament sheweth his handy Work ; v. 1. He speaks of these inanimate things here , and in other places , as if they were endued with Sense , Reason and Speech , and could really declare and shew God's Power and Glory ; but the meaning is , that they occasion others , who are endued with those Faculties , to declare and set forth the Divine Praises . And hence the Heavens ( of which he particularly speaks here ) are call'd the Ministers of God's Word by some of the Antient * Fathers . And it might be observ'd that Shemesh , Sol , is as much as Minister , it being derived from the Chaldee Shamash , ministravit . Day unto Day uttereth Speech , and Night unto Night sheweth Knowledg , ver . 2. i. e. the Vicissitude of Days and Nights made by the motion of the Heavens declares God's Providence , and instructs Men in the Knowledg of the Creator . There is no Speech nor Language where their Voice is not heard , v. 3. i. e. though these Heavenly Bodies be speechless , though they silently roll about , and make no Noise , yet they may truly be said to have a Voice , and there is no Nation or People in the World that do not hear it , and loudly proclaim the Power and Wisdom of God. For ( as he adds ) Their Line is gone out through all the World , and their Words to the end of the World. In them hath he set a Tabernacle for the Sun , which is as a Bridegroom , &c. His going forth is from the end of the Heavens , &c. ver . 4 , 5 , 6. i. e. in the midst of the Firmament is placed the Royal Mansion of the Sun , who sets forth at one extreme Point of the Heavens , and passes through all Parts till he comes back to the same Point again , and so visits all Climates of the Earth : the remotest Countries under Heaven are sensible of the Virtue and Influence of his Universal Progress . And then the Psalmist passes from the Consideration of the Heavens to the Word of God. After he had spoken of the Book of Nature he proceeds to that of the Law , thereby acquainting us that both set forth God's Glory : the Beauty and Uniformity of the World ( and particularly of the Heavenly Bodies ) as well as the Written Word , give us an assurance of his Infinite Perfections and Excellencies . Again , in Psal. 95. he is proved to be a Great God , and a great King above all the reputed Gods of the Heathens , because in his Hands are the deep places of the Earth : the Strength of the Hills is his also . The Sea is his , and he made it , and his Hands formed the dry Land ; v. 3 , 4 , 5. i. e. the Fabrick of the World , all the admired Treasures of Heaven and Earth , of Sea and Land , are unquestionable Testimonies of his Godhead . The Psalmist doth not think ( whatever some fancy ) that the present State of the Earth , Sea and Heavens is deformed and disordered : he praises and admires God in the Contemplation of them . The whole 104 th Psalm is an Elegant Account of the Works of the Creation and of Providence , for indeed it is impossible to separate these two : all things that we see in the World prove not only the Being of a God , but that he Rules them with Wisdom and Goodness . And this you may observe here , that this Divine Poet reckons up these Works of God according to the Mosaick Method , i. e. in that order in which Moses represents them to have been produced at first by God when he made the World. He first mentions Light , which was the Product of the first day , v. 2. then the Heavens and Firmament , and the Angels ( the Inhabitants of those upper Regions of the World ) ver . 2 , 3 , 4. which were created on the second day : then the Earth , Sea , Springs and Rivers , Plants , Grass , Herbs and Trees , the third day's Work , v. 5. &c. after that the Sun and Moon , v. 19. which were made on the fourth day ; and the Fishes of the Sea , which are the fifth day's Production , v. 25 , 26. with which he concludes , having supposed the Creatures of the Last day's Work in what he had said before . The Sum of all his Philosophical and Religious Contemplations in this Excellent Hymn , is comprised in those words , O Lord , how manifold are thy Works ! In Wisdom hast thou made them all . He first acknowledges , and at the same time admires the Wonderful Variety of the Works of the Creation ; and thence he rationally infers and declares that an Understanding and Wise Being was the Author of them . From the serious Consideration of the Visible World his Mind devoutly , but naturally , rises to a sense of the First and Supreme Cause of it . In the 148 th Psalm the same devout Poet extols God from the particular Consideration of the Creatures of all ranks and sorts , first those in Heaven , the Angels , the Sun , Moon , Stars and Light , v. 2 , 3. 2dly , those that be●ong to the Waters , Dragons ( which is a word ●hat here denotes all great Fishes ) and all deeps wherein they dwell , v. 7. 3dly , those in ●he Air , as the Meteors , viz. Fire ( i. e. Thun●er and Lightning ) Hail , Snow , Vapour , stormy Winds , v. 8. 4thly , on the Earth , viz. 1. Those ●hat are Inanimate , as Mountains , Hills , ●ruitful Trees , and Timber-trees , among which the Cedar is chief , and doth here represent all the rest , v. 9.2 . Living Creatures , and first those that are Irrational , wild Beasts , and all Cattle , creeping things and flying Fowl , v. 10. Secondly , Rational , Mankind of what degree soever , Kings and all People , ( i. e. their Subjects ) Princes , Iudges , young and old of both Sexes . In the 135 th Psalm , v. 5 , 6 , 7. the same Subject , but more briefly , is treated of : and in Psal. 136. v. 5 , 6 , 7 , 8 , 9. he gives a compendious but excellent Description of this Mundane System , and of the Universal Furniture of it , and thence excites Men to adore and magnify the Wise Creator of all . And interspersedly in several other Psalms ( some of which I have had occasion to mention before ) he falls upon this Excellent Theme , and admirably improves it to the purpose aforesaid . If we pass to the New Testament , we shall there also find this Argument used . From the Fabrick of the World St. Paul proves to the Men of Lystra , that there is a God , a Living God , in Contra distinction to the Gentile Gods , or Idols rather . From the making of Heaven and Earth , the Sea and all things that are therein , he argues the Existence of an All-sufficient and Self-subsistent Being , Acts 14.15 . And again , Rom. 1.20 . The invisible things of God from ( i. e. ever since ) the Creation of the World are clearly seen , being understood by the things that are made , even his eternal Power and Godhead , even those Invisible things are clearly manifested by those Visible Works that he hath wrought . Or perhaps the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be from the Consideration of the Creation , from this alone the invisible things of the Deity , viz. his Power , Wisdom and Bounty are seen and proved . This way of proving the Divinity by the Works that are seen , is used by Fathers and Philosophers , by Christians and Gentiles , by Sacred and Prophane Writers . * This World , saith a Greek Father , is the School of Rational Minds , and the Nursery of that Knowledg which we have of a God. † Our own Make , and that of the World wherein we live , are Testimonies of a Deity , saith Tertullian . Basil the Great , Gregory Nazianzen and Ambrose have written on the Six Days Works , and have with a mighty Fluency of Stile pursued this Argument . Athanasius in his Book against the Gentiles very closely and solidly manges this sensible Proof of a Deity . Cyprian discourses after this rate , ‖ that the Times and Seasons of the Year , and the several Elements are obsequious and serviceable to Mankind ; that the Winds blow , the Springs and Fountains flow , the Corn and the Vines come to maturity , and there is a Plenty of all other Fruits on the Earth from the disposal of God : wherefore his Existence is not to be doubted of by any rational Person , yea by any one that hath the use of his Senses . * Theodoret hath well demonstrated the Providence of God from the Consideration of the several Parts of the World. Octavius in Minutius Felix hath a short , but a very Witty and Elegant Oration , to prove a God and Providence from the Make and Order of the upper and lower World. Among the Moderns I will mention only our Divine Mr. Herbert in his Poem , to which he gives the Title of Providence , where he excellently displayeth the Wisdom of God in the Works of the Creation , in the several particular Beings which are the Product of it . It is an Admirable and Choice Piece of Divine Rapture . The wisest Heads among the Gentiles as well as among Christians , have prosecuted this Theme , and have thought it to be of great force . Much after the rate of the Great Apostle who tells us , God left not himself without witness , you may hear an Antient Philosopher speak , * It was fit ( saith he ) that God's Works should witness concerning him : thus the Sun , Night and Day , the Air , the whole Earth are Witnesses : yea all the World bears Testimony to Him. And a Noble Platonist hath in most select and excellent Words thus charactered the Divine Being , † He who hath disposed the Heavens into their admirable Order and Harmony , who guides the Chariots of the Sun and Moon , who is the Master of the Celestial Quire , and by his Voice and Beck keeps time , that the Musick of the Stars be true , and those swift Bodies keep their Rounds exactly : he who is the great Arbiter and Disposer of the Seasons of the Year , who is the prudent Dispenser of the Winds , and brings them out of their Treasures when he pleaseth ; he who shaped the vast Sea , and formed the Spatious Earth , and furnish'd it with Rivers : he who nourishes and ripens the Fruits , and stocks the World with living Creatures . Tully in his Second Book of Divination , proves a Soveraign Cause of all things from the admirable and exquisite Composure of the World. * The Beauty of this , saith he , and the Order of the Heavenly Bodies , do even force us to acknowledg that there is an Excellent and Eternal Nature , and that this is to be admired and adored by Mankind . † Whence comes it to pass , saith Seneca , that there is such a Multitude of Grateful Objects in the Universe , which ravish our Ears , Eyes and Minds ? Whence is there such an Abundance of things made as 't were to support our Luxury ? for 't is evident that there is Provision made not only for our Necessities , but we are indulged even to Delight and Pleasures . This is from the Riches of the Divine Being , and the overflowing Bounty of his Excellent Nature . I will conclude with that of the Poet , ‖ — Cùm dispositi quaesissem foedera mundi , Praescriptosque mari fines , annique meatus , Et lucis noctisque vices , tunc omnia rebar Consilio firmata Dei. — When I had search'd into the World's Great Frame , And Nature's Leagues and Combinations seen , How the Vast Ocean 's bounded , how the Year Runs its perpetual Course , how Night and Day Succeed each other , then I rightly judg'd That these and Nature's universal Laws Were fix'd by Counsel and a Cause Divine . Thus you see what Reason , Scripture , and the Sentiments of the Wise agree in , viz. that what we behold in the World is a Proof of a Deity and Providence . Let us now seriously attend to all these , and thence gather what is our Proper Duty and Concern on this Occasion . 1. Let us Acknowledg this Great Truth , that the World is the Product of a Divine Mind , and that all the Ranks of the Visible Creation owe their Being to this . Plutarch saith rightly that * Men had first of all the Notion of a God from the Beauty of the things that are seen in the World. But the Pagans went too far here , and their Contemplations of the World ended at last in their owning it to be a God. † It is meet , saith Pliny , we should believe the World to be an Eternal and Immense Numen , that had no Beginning , and shall have no End. This strange Creed of theirs was the Foundation of Idolatry , i. e. of worshipping the Creatures . It gives an account of the Egyptians and others paying Reverence to mean and sordid Animals , * Vilia cur magnos aequent animalia Divos . The Stoicks indeed † held the World was God , but they were too wise to understand it in the gross Sense : their meaning was that a Divine Spirit or Mind pervades this World , and actuates all its Parts , and preserves it in Being and Operation . This is the sense of Cato's Word in Lucan , Iupiter est quodcunque vides . Which is of the same Import with — Iovis omnia plena : all things are replenish'd with the Divine Influence , every Creature owes its Subsistence , as it doth its Being and Original , to God. Which is that very Truth I am now reminding you of , and is every ways so reasonable and accountable . You may see God in the things he hath made . The Impress of Divinity is stamped on the Creatures , as Princes put their Effigies on their Coins . We find the Idea of God , i. e. Infinite Goodness and Wisdom reflected from the visible Objects of Nature . This I question not was the true Meaning and Intention of Plato when he held the World was * a Living Creature , and that every thing in it is Animated . I deny not that his Followers ( if they may be call'd so ) took the World to be a real Animal ; but as for the Old Gentleman himself , I am perswaded that by the Soul of the World he would have us understand the Order and Harmony of it , as he plainly shews in his Timaeus . Its Parts are as orderly and its Motions are as regular and proportionable as if it were inspired with Life , yea as if it were some Intellectual Animal . This exact Order and Regularity it received from that Eternal Mind who gave it its Existence . God may truly be call'd the Soul of the World. Him let us acknowledg to be the Author of this Beautiful Universe : whilst some deluded Epicureans or Platonists date its Being and Form from Chance or Necessity , let us ( with one of the Antientest Philosophers we read of ) confess that † the Fabrick of the World is most Beautiful because 't is God's Voluntary Workmanship . 2. Be invited hence to Study the Works of Nature , to contemplate the Creatures , to meditate on the Works of the Lord , and the Operation of his Hands . The great God is set before our Eyes in the World , and may be seen and taken notice of in every Creature , like the Picture or Statue of some Founder of a College set up in some eminent and noted Place for all the Society to behold it . God hath copied forth himself in the Creation . The Creatures are so many Glasses wherein the Divine Glory is reflected , wherein the Image of God is represented . Think it then a noble and divine Work to be employ'd in the Contemplation of these . You that have time and leisure and helps proportionable , set some time apart for this Study . Take a Survey of this huge Pile of the World , consider well the Various Parts of it , scan its Excellent Structure . View first the Lower Rooms of this Habitation , this Spatious Earth , which God hath given to the Sons of Men , with all the Excellent Furniture belonging to it , the different Sorts of Vegetables and Animals it is provided with . Let your Thoughts descend into the Subterraneous Mines and Treasures of inestimable Value . Go down into the Deep Seas , and there be astonish'd with the multiplied Wonders of that Place . Then return again , and mount the Upper Stories of this Divine Habitation : Entertain your selves with the Wonders of the Aerial and Ethereal Regions , converse with those Immense Globes of Light and Fire which adorn that part of the Universe . Exercise your Thoughts with these and the other Excellencies which this vast Fabrick of the World will exhibit to you : which had its Name given it by the Greeks from its Ornate Figure and Comely Make. Pythagoras is said to be the first that gave that Denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this Great Frame of Heaven and Earth , as Laertius and Plutarch tell us : and the latter of these adds that it was stiled so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Order which is in it . And the Latins gave it the Title of Mundus upon the like account , viz. from its Neatness , Elegancy and Beauty . This may allure us to the Study of Natural Philosophy , and a Survey of the Structure of the World. For here we shall certainly meet with perfect Order and Ornament , even such as will conduct our Thoughts to the Divine Author of them . If this be not the effect of our Studies and Enquiries , they are all in vain : for the knowing of the Works of Nature , and being able to count them , are not True Philosophy , unless we gather a God from them . Else Iohn Tradeskan would have been the best Philosopher in his time ; and any Man that can shew the Rarities at Gresham College would be as Good as Virtuoso as any of the Fellows of the Royal Society . We must not think it enough to be acquainted with the Works of the Creation : we must advance yet higher . Our Skill in Natural History must lead us to Theology : by studying the Composition and Oeconomy of the World , which bears upon it all the Characters of Divine Power , Wisdom and Goodness , we ought to be acquainted with God himself , to whom alone these Attributes originally belong . And none ought to be discouraged here , for All Persons , of what Rank or Quality soever , are in some measure concern'd in this Employment , and may manage it with Success . This should be an Universal Work ; nor indeed need they to be any Great Philosophers to do this . There is not much curious Knowledg and Observation required in the more General Discharge of this Duty . Do but look abroad , and see what is before you , and if you have honest and sincere Minds , and affectionate Thoughts , you will make a good use of what you see , because you will presently behold God in the Creatures . For the whole World is God's Image : and therefore in its beautiful Proportions , in its admirable Composure you will soon discern his Resemblance . You will behold the invisible things of God in the visible and outward Shape of the World. You will with ease find that there is that in the Creation which could proceed from none but an Eternal and Infinite Spirit , from one that is Omnipotent and Omniscient . Be conversant then in this Great Library , be Students in this Book of Nature , which even he that runs may read : for the Character is very plain and legible , and the Contents of this Large Volume are easily undestood . Read the Godhead in the Sun , Moon and Stars , in the Air , Earth and Sea , but especially in the Creatures of the Animal Kingdom , which are endued with Sense and Life : these are all written in Capital Letters . The Devout St. Anthony ( in Ecclesiastical Story ) was well vers'd in this Great Volume , though he was never guilty of any other Learning : he used to say to the Philosophers , This is my Book and Body of Philosophy which I read , viz. the Works which God hath made : here I can read the Will of God and the Words of Heaven . Such Scholars you may all be , and that without any great Labour and Study , for the Book is always before you , and wide open , and you may be always reading in it . And though these things are neglected and despised because they are Common , ( as * Philo observ'd ) yet know that they are of themselves Admirable , and worthy of your continual Thoughts , and they will be of great use to you . Be convinced of this that 't is not below a Christian Man to observe and meditate upon the Works of Nature . The New Creature doth not destroy the Old , or make it useless . Whilest you search into the Works of God you will find God himself , and you will acknowledg the infinite Understanding and Wisdom of the Maker of all things . For he hath made the Earth by his Power , he hath establish'd the World by his Wisdom , and hath stretched out the Heavens by his Discretion , Jer. 10.12 . 3. and lastly , By acknowledging this Substantial Truth which I have been treating of , and by contemplating the upper and the lower World , let us be brought to glorify the Omnipotent Architect , to praise and worship him , to fear and serve him , and to dedicate our whole Lives to him . If the Heavens declare the Glory of God , if those Celestial Lamps shew by their Light their Maker's Beauty , and set forth his more Resplendent Glory , of which the Sun and Brightest Stars are but Shadows ; yea if the meanest and most obscure Creatures do in their Kind and Measure celebrate his Praises , if a Gnat or a Fly declare the Power and Wisdom of their Maker , if even inamimate Creatures sing Te Deum to him , then how much more are We obliged to praise and glorify him who have this Example before us , and for whose sake all these things were made ? If all things every where be full of the Deity , let not our Mouths be empty of his Praises . That the World is a Temple , was the Acknowledgment of the Pagans . Mundi magnum & versatile templum , was Lucretius's Language , though he was an Atheist . But Plutarch goes further , and tells us that this World is a most Holy and Divine Temple . Let us then dedicate it to God's Service , and let us sing Praises to him in his own Temple . Let us worship him in his Own House , as * Philo calls this World. Let us perpetually extol the Builder of it for the regular Frame , excellent Beauty and wise Ordering of it . And let us not only with our Tongues ( which are our Glory ) laud and magnify this Divine Founder , but let us with all Reverence Serve and Obey him , and be zealous of performing all Homage to him in our Lives . All Creatures in their kind render some Service to him , every thing pays him Tribute : the Sun with its officious Heat and Light , the Moon and Stars with their proper Influences : the teeming Earth with all its Plants , Flowers , Fruits and Animals , with all the Treasures that lie lock'd up in its Bowels : the Water , the Air , the Fire , Heat and Cold , Summer and Winter do all obey him . Let not Man then only be defective in his Duty , Man who hath Skill to use all these things unto rational and artificial Ends , which no other Creature can do . Let him be brought by his Contemplation of the Visible World to a most Affectionate Devotion , and all the Acts of a Sincere Religion . Let him be led by the Consideration of those Divine Perfections which the wondrous Fabrick of the World discovers to be in God , unto an entire Love of him , and an ardent Desire to have intimate Communion with him , and thereby to be rendred like unto him . Who made these Beautiful Objects in the World but Beauty it self ? All the Glories of the Universe are but the Rays of that infinitely Glorious Light which is above . Wherefore let us climb up by these Sun-beams to the Father of Lights : let us by these glorious Manifestations of God in the Creatures make our Access to the Creator , * the Framer and Maker ; the Father of all things , as Plato often calls him . But let us rise higher than this Philosopher , ( who yet was far exalted above all his Brethren-Philosophers ) let the Creatures lead us to the Blessed Author of the New Creation , Christ Iesus our only Redeemer and Saviour , the Essential , Eternal , Incomprehensible Wisdom , by whom God made the Worlds , as the Apostle expresly testifies , Hebr. 1.2 . Wherefore in God the Father , and in Jesus Christ his only Son our Lord ( the same undivided and Eternal Godhead ) let all our Knowledg and all our Practice be terminated , for * of him , and through him , and to him are all things : to whom be Glory for ever . Amen . The End of the First Part. THE Second Part : Wherein the Existence and Providence of God Are Proved from the Admirable Fabrick and Contexture OF MAN'S BODY . CHAP. I. The Body of Man is more excellent and perfect than those of other Creatures , as to its Stature , and several of its Organs and Vessels . This singular and peculiar Workmanship is elegantly express'd in Psal. Cxxxix . 14 , 15 , 16. which Words are Commented upon . In the first Noble Cavity , viz. the Head , are observable , the Skull with its Sutures and its Membranes , with which it is lined ; the Brain , the Face with its Forehead , Nostrils , Cheeks , Lips , Chin , Mouth , to which latter belong the Palate , Uvula , Tongue , Teeth : The wonderful Contexture , particular Vse and Design of all which Parts are distinctly set forth , and shew'd to be the Effect of stupendous Wisdom . THE Heavens and Earth are the Greater World , and Man the Lesser , according to the ancient Distinction of the Rabbins into Gnolam Gadol and Gnolam Caton ; which hath been since us'd by most Writers . Wherefore having spoken of the first , the Greater and more spacious World , I will now proceed to speak of the second , Man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Microcosm , who is the Abbreviature and Compendium of all the Classes of Mundane Beings , and participates of every thing that is found in Nature . The two grand Ingredients of this Noble Being , are a Thinking Substance and Organiz'd Matter . But it is the latter of these only which I design at present to treat of , for I undertake the Proof of a Deity from the Visible and Corporeal part of Man only . And I choose to instance in Man rather than any other Living Creature whatsoever , because he is the most Perfect of all Animals , the Parts of his Body are most Exquisite and Admirable . There is a Peculiar Formation of Humane Bodies even as to their External Figure and Shape . Their Difference from the Bodies of Fishes is most of all apparent : so as to Birds , there is a very manifest Difference in the Fabrick between them and Men. Yea , though Four-footed Animals have most of the Organs that Man's Body hath , yet this differs from them ( as well as from all other Creatures ) in several respects . Man's Body is more excellent , as to its Frame and Make , than that of this sort of Animals . There are those Admirable things to be observed here that are not in them . Man is of an Erect Stature and Figure , which no other Creature is of : And though it be boggled at by a * Learned Enquirer , yet he grants ( which is as much as he need to establish the Erectness of Man ) that his Spine and Thigh-Bones are in right Lines , whereas it is otherwise with the rest of Animals . So that from this peculiar Mark it is plain , that he is above other Creatures , and is the Prince of the Creation . This singular Configuration is no other than † a Signature of Royal Dignity , as one of the Ancients rightly said . This Upright , Stately , and Majestick Frame of Body , shews that Man was made to Rule over the Brutes , and that he was design'd for yet greater Empire and Government . This Noble Creature hath a Head of a spherical Form , which is almost proper to himself : And though his Eyes seem to differ but little , viz. as to the external colour , from those of other Animals , yet there is a greater Variation as to the inward Contexture of them . The interiour Make of the Eyes of Birds and Fishes is different from that of Man , saith Monsieur Rohault , Tract . Phys. par . 1. cap. 30. A * Learned Artist of our own hath observ●d , that there are but six Muscles in Mens Eyes , whereas there are eight in Brutes , there being two added of peculiar use to them , because they hang their Heads down : therefore one of these ( which he calls Suspensorius ) is serviceable to keep the Eye in a good situation , that it fall not out , and the other ( which he calls Membranosus ) is useful to guard and hide the Ball of the Eye when Beasts thrust in their Heads among Grass and Hay . An undeniable Argument of the Care , Wisdom , and Providence of the Creator , who fitted the Parts of Creatures to their special Use and proper Needs . And there are some other things in the Eyes of Brutes which are not to be found in those of Men , as another * Learned Observer tells us . Though † Vesalius , that famous Anatomist of the last Age , pronounces the Fabrick of Man's Brain and that of other Animals to be alike , yet those who have lately handled the Anatomick Knife dissent from him , and assign some ( though no great ) difference between them . As to the Quantity , 't is certain that Man , for his Proportion of Body , hath more than any other Creature ; for Archangelus and Bauhinus observe , that his Brains weigh four pounds , sometimes five , and sometimes five and a half . And according to the abundance of Brains Man hath proportionably the largest Head. It is , saith ‖ Scaliger , the fifteenth part of his Body , whereas that of some other Animals is not above the fifth , sixth , or seventh . There are sundry other things in Man's Structure which are not found in Brutes , as the particular Conformation of the inward parts of the Mouth , and other adjacent Organs , whence Speech is the sole Prerogative of Men , excepting a few apish Birds which have some resemblance to Man in some of those parts . Again , the Hands and Fingers distinguish Humane Bodies from others ; for no Brutes are furnish'd with these . No Animal whatsoever hath a Chin , but Man , said Pliny of old , and I do not see that there is Reason to reject his Observation . Some Beasts have the frame of their Stomachs different from that of Men , because they chew the Cud , which he doth not ; ( for the Chewing Man at Bristol , whom our Philosophical Transactions lately mentioned , and some other Ruminating Men in other Countries , spoken of in the Historical Observations of Physicians , are singular and extraordinary . ) The situation of the Paps or Teats in Women is different from that in all other Animals , who have them placed below their Bellies ; but by an especial Care and Providence it is otherwise in Women , who hold their Infants in their Arms , and so this proves most convenient for suckling them . The Cone of the Heart in Man deflects to the Left more than that of Brutes ; and his Pericardium sticks and is fastned to the Diaphragm ; but 't is otherwise in those Creatures . There is a visible Unlikeness between Humane and Brutish Bodies , as to the Beard , Abundance of Hair on the Head , and several other things relating not only to the outward Figure , but the inward Disposition of the Organs and Vessels . Therefore I made choice of the Body of Man rather than of any other Creature , to discover to you the Transcendent Wisdom and Goodness of God in its Fabrick . Every thing is wrought with singular Art and Contrivance : the excellent Workmanship speaks a more excellent Author . This is that which the Psalmist proclaims aloud to the World , when he saith , * He was fearfully and wonderfully made ; so made , that he could not but reverence and admire the Divine Maker . My substance , saith he , was not hid from thee , when I was made in secret , thou hadst the whole framing and shaping of me in the Womb : I was curiously wrought in the lowest parts of the earth : where he compares the Make of his Body in the Womb to Phrygionick Work ; for the Verb Rakam which he here useth is acu pingere , to make Artificial Needlework and Embroidery : and accordingly by this Word in Exod. xxvi . 36 . xxxvi . 37 . is exprest that Curious working in Needlework which was us'd in the Hangings of the Tabernacle : and in Ezek. xvii . 3. it is made use of to signifie divers Colours . Thence Rekamoth in Psal. xlv . 14. is rayment of Needlework , suppos'd to be fashion'd with diversity of Figures and variety of Colours , and therefore is rendred by the Septuagint sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the V. Latin , Varietates , and Vestes diversorum colorum . So that this very fully sets forth the Wonderful and Various Formation of the Foetus ; this emphatically expresses that Diversity of Art which is observable in the different Members and Parts of it . The Body is the Soul's Vest , but it is of no ordinary Make and Contexture : it is admirably wrought and shaped with divers Colours , and in various Lineaments and Proportions . Symmachus comes nearest to the Hebrew Word , who renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , variegatus fui , I was artificially wrought with Variety of curious Work , Skin , Flesh , Bones , Nerves , Arteries , &c. And the Womb is here call'd the lowest parts of the Earth , it being a modest Expression used by the Holy Ghost to denote those secret and remote Passages which are appropriated to Conception and Pregnation . And 't is very proper too because the Earth was as it were the Womb out of which Man was taken at first : and ever since , among the Writers of all Ages the Earth is stiled a Mother . In these lower parts of the Earth , in these dark and hidden Recesses , I was by the Divine Care and Wisdom curiously wrought , saith the Psalmist . Which he farther expresses in the next Verse , Thine eyes did see my substance yet being imperfect ( when I was but a mis-shapen Embrio ) and in thy book all my members were written , ( Thou by thy infinite Wisdom hadst determin'd the particular Configuration of all my Parts , even before they were completely finish'd ) which in continuance were fashion'd , when as yet there were none of them , i. e. they were by a continued , gradual , and successive Formation brought to this admirable Shape which at first they had nothing of . Thus this Divine Philosopher and Prophet acknowledges that the Formation and Structure of his Body was a strange and amazing Work , such as none but God could be the Author of ; and therefore if he should go no farther than his own Original and Primitive Fashioning in the Womb , he had sufficient ground to own and revere the stupendous Wisdom of the Almighty . Man's Body is a Curious Piece of Workmanship , or ( in the Stile of this Divine Writer ) of matchless Tapestry , of unimitable Embroidery , of most ravishing Beauty and Elegancy : the Contemplation of which alone is able to lead us to a Deity , an infinitely Wise Being , who gave it this exquisite Shape . And this now I will particularly demonstrate to you , beginning with the Highest and Noblest Region , the Heaven of this Lesser World , the Head : for it was * Aristotle's Notion , that this answers to the Heavens in the Greater World. This is the most sublime and exalted , the most eminent and perspicuous part of this Humane Fabrick , the chiefest of all in use , and first in make ; for ( if we may argue from the Formation of a Chick to that of other Animals ) the Head and Eyes are , according to the famous Dr. Harvey , the first Rudiments that appear , and have any Resemblance of the Parts of a living Body . In this Noble Cavity is lodg'd a most Divine Treasure , the Brain , which , because it is so choice a Viscus , and of so great worth and use , is safely enclos'd in a Pan or Skull . This Tegument is call'd Gulgoleth by the Hebrews , from Galgil Sphaera , Rotunditas , because of its round figure , which is most convenient for defence . The Brain is as it were the Kernel , and this is the Shell that enwraps it : whence the French Word Teste ( which signifies the Head or Skull ) is perhaps from the Latin Testa , because this is as it were Cerebri Testa , Cortex , Putamen . And it may be I do not conjecture amiss if I say Shell is the same with Skull , only this is a Corruption of that . That I may here display the Wisdom of the infinitely Wise Artist in the Contrivance of this Globose and Concave Covering of the Head , this Habitation of the Brain , or rather Nature's Helmet to defend it from all Injuries , it is observable , that it is at first somewhat Softish and Spungy , that it might not by its Hardness be offensive to the Vterus in its passage , but might rather on occasion yield to Compression . And again , it is remarkable , that it is joyn'd together by Sutures , which are requisite at first , that the redundant Humidity of the Brain which is so copious in Infants , may evaporate by those passages : and afterwards it hardens by degrees , and hath the firmness and solidity of other Bones : but yet so as these Dented Fissures still remain , and thereby the parts of the Cranium ( when there is occasion ) do more or less recede from one another . Which is of great and singular advantage to it ; for first , by this means the Cranium doth somewhat give way to Blows and Falls , and by not resisting them is the safer . Secondly , It is for the more easie Emission and Dissipation of superfluous Vapours and vicious Humours through those Seams . Thirdly , Hereby this hard Covering is so qualified , that it is not too close and pressing upon the Substance of the Brain . Fourthly , By reason of this it is that outward Medicaments applied to the Head become more effectual , because the vertue of them is convey'd through these Chinks . For these Reasons this Head-piece , which was made to secure that Noble part , was fastned together by these yielding Toothings . And besides , it was the Work of the infinitely Wise Framer to compose this Covering of several Bones , this being for the Safety and Security of it : for if it had been One Bone , it would have been liable to be split and broken by a violent Stroke or Fall , and the Brain thereby would have been the more injured : whereas now the Fracture may happen to one Bone , and proceed no farther , because it is stopp'd by the neighbouring Suture , which secures the next part . Nor is the Brain compass'd and guarded only with this Strong Cap of Bone , but under this it is cloathed with two * Coats or Membranes , † one somewhat hard and thick to keep it from being touched and hurt by the Skull , the ‖ other thinner and finer , because it is the inmost Caul , and next to the Brain . Such is the Divine Care and Goodness in preserving and sheltering this First and Choicest part of Man with a Triple Vestment , or ( as I may call it ) a Cap with a double Lining , not to speak of the ** Proper Skin which encompasses the Cranium , or of the Hair which defends that , which are yet other Coverings . This shews the Great Concernedness of Heaven for us , and this acquaints us , that the Brain is a very Noble Part , and is of special and singular Use. Which is the next thing I am to treat of , and thereby to discover farther the Divine Founder of this Humane Structure . †† The Brain is the Seat of the Soul , and the Source of Life , the great Laboratory of Animal Spirits , the Spring and Fountain of all * Sense and Motion ; for these are caused by those nimble and active Spirits which are dispers'd through the whole Body , and diffused into all the Members of it in order to Sensation and all the Functions and Exertments of Life . These are those fine and exalted Particles of Matter that are the Medium by which the Soul acts on the Body : that produce such great Wonders in Nature , and work such excellent Effects and Operations in us . Now , the Almighty Operator hath made it the Office of the Brain to elaborate these Spirits , and to send them thence by the Nerves into the several parts of the Body . And that this Useful Agent may be always set on work for the good of the whole Body , God hath appointed the Heart ( another Strange and Wonderful Engine in us , which we shall distinctly speak of afterwards ) to yield a continual stock and supply of Subtile Vapours from its warm Blood exhaled through the † Iugular Arteries into the ‖ midst of the Brain and the Vessels that environ the Conarion : which , when they are there sufficiently sublimated and refined , are thence diffused with great force into the Nervous Chanels and the whole Body . Thus there is a continual Correspondence and Conformity between the Brain and the Heart : to which purpose it may be observ'd , that when the spirituous parts of the Blood exhale up into the Brain by the Diastole of the Heart , the Brain is heaved up ; and when they cool by the Hearts Systole and the taking in of fresh Air into the Nostrils , it subsides . So that the Brain hath its Pulsation , and beats as the Heart and Arteries do , as hath been observ'd by Physicians and Chirurgeons in Fractures of the Cranium , who then had an opportunity of discerning this Motion . And here , by the by , we might remark that the Sides of the fore-part of the Head are call'd Tempora , i. e. Times , in many Languages , because they have a set and successive Motion , like Time : and the Hours may be reckon'd by these Temple-Pulses as by a Clock , for there are about 3000 of them hourly in a Man of perfect Health . Thus by the Contrivance of the Heavenly Artist the Brain and Heart keep time , and so the Harmony of this Divine Machin , to which they belong , is preserv'd . But that we may be convinced that there is nothing here but mighty Wonders , we are to observe that the Brain , which is ( as hath been said ) the Seat of Sense and Life , and the Efficient of Animal , i. e. the Finest Spirits , is it self the most dull , phlegmatick , and coldest part of the Body . The substance of it is lax , spongy and porous , and is but a Glandule , saith Dr. Wharton . It is made of soft Pith and Pulp , which is liable to be shatter'd and displaced . But the Divine Hand hath cast a Net over it , and through it as 't were ; which holds the parts together , and hinders their Dislocation . Which strange Contexture of innumerable little Twisted Strings and Fibres ( as well as its Matter ) shews it to be framed for some special use and Design , which no other part of the Body is made for , and it calls upon us to admire and adore the Composer . Next , the Face or Countenance , which is that fore-part of the Head which is always bare and expos'd to view , is to be consider'd by us . The Excellent Features of it are the greatest Discrimination between Man and Brutes : for either they have no Face properly and strictly so call'd , or it looks not forward as Man 's doth , who hath a Body erect ( which no other Creature hath ) and consequently a Countenance of that posture . Here the Supreme Creator's Image is most especi●lly discern'd : this is a Transcript of the Heavenly Spirit , this is the Mirror of that Divine Soul which is within . And therefore this part of Man is the chief Subject of Physiognomy , which so far as 't is natural and sober may contain some Reality in it , and hath been approved of and practis'd by the Wisest among the Ancients , as Pythagoras , Aristotle , Hippocrates , Galen , and others . There are generally some external Signs and Marks in the Visage which demonstrate the Temper of the Mind . From inspection of the constant and natural Lineaments in the Countenance we may sometimes guess at the Soul. For God hath imprinted these Characters there , that we may read the Dispositions and Inclinations of Men in them . And the strange Diversity of Mens Countenances is no contemptible Argument of the Wisdom and Goodness of the Creator in making them so wonderfully Various . It is to be admir'd , that though all Men have the same shape and figure of their Faces , yet there are different strokes and lines in every one of them : Sic & similes universi videmur , & inter se singuli dissimiles invenimur , as Minutius Felix speaks . If Men were alike in Face as Sheep and some other Animals , what a strange Confusion would be in the World ? How many Evils and Mischiefs would follow upon it ? If the Visage ( significantly call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fashion of the Countenance , Luke ix . 29 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the particular appearance or form of the face , Mat. xxviii . 3 . ) were alike in all Persons , Parents could not know their Children , Husbands their Wives , Relations their Kindred . Magistrates could not discern the Guilty , Creditors could not know their Debtors . So Injustice , Fraud , Murder , Bloodshed , Adultery , Incest , would reign among Men , and yet there would be no way to discover and detect them . This must needs happen if one person could not be discern'd from another : which could not possibly be if they were all alike . And thus the Society of Men would have been broken , and there could have been no humane Converse . It was therefore the work of Divine and Infinite Reason , to make this great Variety of Faces which we see , to give Men distinct Lineaments , that so they might certainly be known one from another . This different shaping of humane Countenances is a proof of an All-wise Being , and one that had a regard to the good of Mankind . But if we particularly survey the several Parts which constitute this Divine Form in Mens Faces , we shall have yet a greater Sense of this Supreme Disposer . The Forehead is a singular Ornament , full of Grace and Majesty : it is the Index of Joy or Sorrow , of Severity or Mildness , of Anger or being pleas'd , of Shame or Impudence : and in brief , if the Roman Orator spoke good sense , it is the door of the Soul. The Protuberancy of this part is useful , for it conveniently shades the Eyes , it beats off the excess of Light which would be troublesome and offensive , and be some hinderance to the sight . The Nose or Nostrils were made not only to contribute toward the Beauty and Comeliness of the Countenance , but to be of great Use and Necessity . For their Offices are first to draw in and let out the Breath , they are the proper Organ of Respiration . Again , they are extremely useful for the forming of the Voice and Speech , which we may observe are deficient when these parts are so . Further , this is the Instrument of Smelling , furnish'd with * others on purpose to discharge that Office. And I might mention this also , that it is serviceable to transmit Odours to the Brain for the refreshing of it . The Nostrils are instrumental in Anger ( which is a natural and lawful Emotion if it be for just Causes ) and the Agitation of them discovers this Passion , especially if they be contracted , as in some Persons . Which may give an account of that Phrase used in the Holy Book , Exod. xxxiv . 6 . Psal. lxxxvi . 15 . Erech appajim Longus Narium , as Arias Montanus renders it according to the letter ; but the Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pagnin , tardus ad iram , and our English Translators long-suffering . To which is opposed Retzar appajim Prov. xiv . 17 . Brevis Naribus , as Montanus renders it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Seventy ; he that is soon angry , as our English Version gives it according to the sense , though not the letter . But any observing Man may see that the Original refers to the use of the Nostrils in those Persons that are Angry . And accordingly nothing is more common in the Sacred Stile of the Old Testament than the words Aph and Appajim , Nasus , Nares , for Ira and Iracundia . Lastly , I have no more to say of this part , when I have added that it is for the Excretion of the redundant Humours of the Brain , and thereby to purge it . Thus the Employments of this Part are Various , as indeed there is scarcely one single Part of the Body which hath not several and different uses ( as will appear from what we shall farther say ) which is a convincing demonstration of what I have undertaken to prove , viz. That the Parts of Man's Body , and their Use , argue a Deity . The Cheeks , the largest portion of the Face , conduce to the beauty and perfection of it , and are the chief seat of Blushing , the tincture of Vertuous Modesty . Here are hung out the Ruddy Ensigns of Shame : here Bashfulness displays it self in a firy Colour . The provoked and heated Blood ascends hither to testifie the Consciousness to some unbecoming Act. This gives an account of burning shame , and shews , that though it be a Vulgar way of speaking , yet it is founded on good reason . Nay , it seems to be the language of the Inspired Prophet , who to express the utmost Shame and Confusion of persons , saith their faces are the faces of flames , Isa. xiii . 8 . The Lips were made to be the Cover of the Mouth , Gumms , and Teeth , and to be a Guard to these latter : they serve also for the forming of the Voice , and help in speaking and pronouncing of words articulately : and moreover , in Tasting they have their particular use . The Chin , the prominency or fore-part of the Under-Jaw , is a peculiar grace and embelishment to the Visage , and is that part which no Animal is adorned with but Man , as hath been before suggested . With the Mouth ( that so visible and useful Fore-door of this our humane Habitation ) we take in food and drink : and that it may not only receive , but hold and contain the former of these till it be well masticated , it is Hollow and Capacious . With this also we take in and emit the Air , to convey it to the Lungs , and with this we form our Speech . So that , considering the absolute necessity of this part , we cannot but think that Pliny and others are fabulous when they tell us of People near the Head of Ganges in the Indies who have no Mouths . Moreover , with this we eject Spittle or any other superfluous Humour that annoys that part . These are the distinct Offices of this Oral Cavity . To which belongs the Palate , i. e. the Upper-part or Roof of this Concave place , and it is serviceable both for Speaking and Tasting . Here is a * Little red piece of spungy flesh ( hanging down from the Palate into the Mouth ) which is of no mean use , for it is someways serviceable to promote the modulation of the Voice , it hinders the Drink from regurgitating out of the Mouth into the Nostrils : and it stops the defluxion of Humours from the Palate on the Larynx . When we consider this little Part , we may call to mind what an Inspired , Man saith , and conclude that he speaks like a Good Natural Philosopher , Those parts of the Body which seem to be more feeble , are necessary , 1 Cor. xii . 22 . Here is the Tongue , the grand instrument of Speech , which is a Faculty that God hath vouchsafed to Man alone , and therefore we are obliged to make use of it in celebrating the Praises of our Creator , who hath given it us on purpose to extol his Infinite Wisdom and Providence in the structure and frame of our Bodies , and particularly of this Noble Part , whereby we not only make known his Perfections , but hold Converse with our Brethren in the World. We can never sufficiently admire the Excellency and Usefulness of this divine Gift of Speaking . And the Variety of it , i. e. the difference of Voice and Speech in Men is as remarkable as that of their Countenances , of which I spoke before . This is of unconceivable advantage to Mankind , and hinders that vast confusion and di●order which otherwise would happen . The Tongue is likewise the Organ of Tasting ; and I might add , that it is helpful in transmitting the Food into the Stomach . And to all these purposes it was framed by Heaven of a soft and pliable matter , that it might contract and dilate it self , as there is occasion . The Teeth ( which are commonly , though not always , thirty two in those of perfect Age and Vigour ) may deserve our notice in the next place : the Fabrick of which is such that we must be forced to confess it was the production of an Extraordinary and Supernatural Agent , and one that consulted our Good and Benefit . For we cannot but observe , that the Teeth are not all alike , but are of a different size and shape , according to the different Use they were design'd for . First , there are four Teeth above and four below which stand foremost in the Jaws , and are very sharp , that they may cut and divide the Meat at its coming into the Mouth , or even before it comes into it , for these Fore-teeth serve to bite or cut off a piece or morsel from any solid Food which we are to take , and for this purpose these Biters , these * Cutters , are made with a very acute edge . Also 't is observable , that these Fore-teeth conduce to the Speech as well as Eating . Next to these are placed another sort of Teeth call'd the † Dog-teeth , but more vulgarly the Eye-teeth . There are two of them in the upper , and two in the lower Jaw , or sometimes but two only , one on each side . These are more pointed than the former , and are deeper Rooted , and consequently are Stronger than they , because 't is their work to break the food . Besides these there are the ‖ Grinders , which are peculiarly fitted for their employment ; for after the Meat hath been cut and broken by the other two sorts of Teeth , these bruise and macerate it , and give it its last preparation for the Stomach . There are generally Ten of these in a Jaw , and they are bigger , broader , and flatter than the rest , that they may perform their Grinding the better . And because they are made use of most of all , and have the toughest work , therefore the Provident Maker furnish'd them with stronger Hold-fasts than any of the Teeth . These great Iew-teeth ( as they were call'd ** of old as well as they are now ) have three or four Roots or ●angs , because these only are used in Chewing , which requires Strength . †† One hath lately taken notice of Divine Providence in this , that the Fabrick of the Grinders is fitted to that kind of Food which Creatures feed upon : in Men they are Obtuse , because their Meat is generally soft : in Dogs and some other Animals that live usually on harder Food they are Sharp , with several points : in those Creatures that feed on Grass and Hay , or Corn , they rise up with ridges , and answer to the inequalities of a Mill-stone . And in other Animals that feed on Flesh as well as Grass , they are of a middle nature , and fit for the mastication of both . This must be said , that most of the Teeth ( as well as the * Iaws in which they are set ) were designed for Chewing : and it is certain , that a considerable time should be employ'd in this work ; for all solid Meat we take should be chew'd well . We English are often negligent herein , from whence follow Indigestion and other great Inconveniences , as a † Thinking Writer hath observ'd . I will only take notice here in the Close , that some are born with Teeth , which is thought by some to be as Ominous as it is Strange : but this we are certain of , that it is an Indication of more than ordinary Strength and Vigour of Nature . M. Curius Dentatus ( who had his Name on that account ) and Papyrius Carbo , are mention'd as Examples of this by * Pliny . And our King Richard III. was another Instance of it : and it is said that a Neighbouring Prince ( who is a Biter ) was born into the World with these Weapons . CHAP. II. The excellent Fabrick of the Ear , and the several Parts and Organs which contribute to the Sense of Hearing . The peculiar Structure of the Eyes ; where a large and full Account is given of their Humours , Coats , Muscles , of the Eye-brows and Eye-lids , and the Hair belonging to both . The transcendent Usefulness and convenient Situation of this part of the Body . THE Rare and Artificial Composition of the Ear , and the Organs that are serviceable to Hearing , is next to be consider'd . Who can so much as doubt whether an Almighty Power and an Immense Wisdom were concern'd in the Texture of these Parts when he observes that the Ear consists of these three wonderful Cavities ? 1. A large one call'd the Tympanum or Drum , because it , with the Membrane over it , hath such a resemblance . In this are the four little Bones which are call'd the Hammer ( because 't is of that shape , ) the Anvil ( something like it ) the Stirrup , and the Orbicular Bone. 2. An other lesser Cavity , stiled the Labyrinth , which hath a hole in which the Stapes is terminated . This Labyrinth consists of four little round Holes or Caverns , into which the Air is received and defecated , and sent to the Cochlea . 3. Then , the other Cavity ( smaller than the former ) is this Cochlea , call'd so because 't is in the figure of a Snails shell . Now , no Man of any consistency of mind can think that all this Artifice shew'd in the framing of these Tortuous Caverns and Various Meanders was the blind effect of Matter and Motion . No : here was Design and Contrivance : all this Apparatus was to compleat and perfect the Sense of Hearing . The Ear hath these Curious and Various Hollows that the Air and Sound may be retain'd in them for some time , and not easily vanish thence , that so the Hearing may be the more orderly and distinct . And even Musick it self is beholding to the particular Fabrication of this part of the Body : for though the Nature and Essence of Musical Sounds depend upon the Tremulous and Uniform Motion of the Air and some other Causes ( as an * Ingenious Person hath lately shew'd ) yet it is not to be doubted that these Harmonious Strokes are much beholding to the constitution of the Organs of Hearing , and the particular frame of the Ear in some persons especially . By reason of these Anfractres and Ambages the sudden Irruption of the Air either very cold or hot cannot hurt the Brain , nor can the excess of Noise endamage it , for by this Obliquity and Crookedness of the Passages the Air is qualified and moderated . These are the Reasons , without doubt , of this particular Workmanship of the Ear , the many Windings and Turnings of it . And as all these Parts which I have mention'd are of absolute use and necessity , so the outward Lobe or Flap of the Ear , that little soft and fleshy part , seems to have been made to be an Ornament it self , and for the receiving of one : and accordingly we learn from the most Authentick Monuments of Antiquity , that this was the first and earliest , as well as the most natural piece of Finery that was used , especially by the Fairer Sex. The stupendous Fabrick of the Eyes invites us next to behold them , and therein to see a God. There are three Celebrated Humours ( as Anatomists stile them ) or Diaphanous Liquors which this part of the Body is famed for : the foremost of which is the Watry one , call'd so because 't is a thin Lympha , and void of all Colour . This is placed in the fore-part of the Eye , that the Images of things may be first rudely formed here ; and thence more exactly delineated in the Crystalline . Which is the next , and is call'd so by reason of its Transparency : its situation is in the middle or center of the Eye . The third , which is the Vitreous Humour , is the remotest , being seated behind the Watry and Crystalline ones ; and being much bigger and of a greater consistency than these , it is useful somewhat to stop and terminate the Visive species : and accordingly is conveniently placed at the bottom of the Eye , nearest to the Brain . These are the Clear and Pellucid Casements of the Body to let in Light , and to transmit its Beams in order to Vision : for from the fit refraction of the Luminous Rays which pass through these different Humours ( different not only as to their quantity but consistency ) the Sight is made and promoted . So that , before we go any farther , we have enough to convince us that this particular Make of the Eye was from an Intelligent and Provident Director , who fram'd the several Parts of Man's Body to special and peculiar Ends , and particularly design'd the Eye to be the Organ of Sight . But these Liquors which are found here , and which are as Glasses and Spectacles to the Brain in order to Seeing , would be wholly useless to this purpose if their Transparency were not qualified and check'd , if there were not something ( like the Foil in a Looking-glass ) to unite and retain the visive forms in the Eye . This therefore is done by certain Membranes or Tunicles , which more powerfully refract the Rays of Light , and are serviceable for the farther shaping and retaining the images of things ; and besides , they are serviceable to separate one Humour from another , and to keep and preserve them in their proper places and particular Apartments ; so that these Liquid Substances are steady and fixed . The first and outer most of all these Coats is that * Common one which covers all the Eye , unless it be where a perforation is left for the Ball or Pupil . This is that Skin which makes the White of the Eye . The second hath its † name from its Hardness , for ( as the Learned Dr. Willis observes ) this being one of the upper Coats of the Eye , it was to be strong , and as a Fence against Injuries . And it is also called the Horny Tunicle , because it is of the colour of a thin bright piece of Horn , viz. in the fore-part of it , but it is opacous behind . Strictly speaking ( as another Learned Physician notes ) it is the foremost part of this Skin which hath the Epithet of Corneous , and the hinder is properly the Sclerotick . This Membrane enfolds the whole Eye , as the other before mention'd doth : only there is an Aperture reserv'd for the Pupil . The third is that which is call'd by Anatomists the ‖ Grapy , and also the Choroides : or , to be exact , the Anterior part only is that which should be call'd Grapy . It is generally black in Man , and therefore hath its Name because it resembles the skin of a Black Grape when 't is press'd . However , the inward Superficies of this Membrane is black , to determine and fix the Rays . It encloses the Eye on all parts , the Ball excepted , where 't is full of Holes to let in the Light. Out of this Coat are formed and produced the Pupil ( known by the name of the Ball or Black of the Eye ) and the Iris , both which are very Remarkable Curiosities . The former is a Round Hole in the middle and fore-part of this Vveous Membrane , and it is so commodiously framed , that it is capable of being contracted or dilated ( and consequently of being lesser or bigger ) as occasion is , i. e. according to the difference of Objects , or rather the difference of Light which the Eye receives into it when it beholds Objects . In this Apple of the Eye ( for so also 't is most vulgarly call'd ) appears the Little Image of the person who looks upon it , whence 't is call'd by the Hebrews Ishon ( Deut. xxxii . 10 . a Diminutive of Ish ) Virunculus , because the Pourtraiture of a Little Man is seen here : and with the Greeks it hath the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Puella , for the like Reason , because one of the other Sex may as well be seen in this Looking-glass . Accordingly it is likewise in Hebrew call'd Bath gnajin , the daughter of the Eye , Psal. xvii . 8 . and among the Latins Pupilla , i. e. Parva puella . Though some Criticks think they give it this name because it is a part that is tender and delicate . Whence in the fore-named place 't is said , Keep me as the Apple of the Eye : for this is a very choice part , and must be preserved and guarded with great Care and Circumspection . And behold yet farther the wonderful Contrivance of that Omniscient Mind who framed this excellent part ! In this sable and dark Spot of the Eye is the Sight placed ( whence 't is call'd the Sight , ) or here at least the Visive Faculty is first exerted , though ( as you shall hear anon ) 't is perfected in the next Membrane . This little Obscure Hole is the inlet to all our Light. This indeed is worthy of the Great Creator , who in the first Production of the World brought Light out of Darkness . This I may call Nature's Window in the Body , at which the Visive Rays enter , and strike upon the Crystalline Humour , and from thence are refracted to the bottom of the Eye , where the Vision is consummated . This Black Circle which I am now speaking of , is environ'd with a Bright Iris or Rainbow , so call'd because 't is of divers Colours : though 't is true that in some Creatures it is black , in some grey , in others blue , according as this Uveous Membrane is colour'd . This distinct Part of the Eye is of a peculiar Make , it consisting of certain * Nervous Fibres ; which , like small Hairs , issue from the Pupil , like Rayes from a light Body , all in a Circle . These , as D. Willis rationally conjectures , are instrumental in the Contraction or Dilatation of the Ball of the Eye , and ( as he adds ) the main Vigour and Briskness of the Eye are seated here . The fourth and last Membrane ( for though some Ophthalmists have talk'd of a Fifth , viz. the Aranea , yet our late Anatomists , who have been more exact in their Enquiry , assure us this is not to be found ) is the Retina , so named because 't is fashioned like a Net. Though there were some Preparations and Initiations of Sight in the Pupil , yet this Part must be judged the chief Organ of it : For here the Images of Objects are pourtraied , and thence by the Optick Nerve represented to the Brain to be examined and judged of by the Soul. All the other Coats ( as well as the Humours ) were but serviceable to this : This is the Principal Seat as well as Instrument of actual and compleat Vision . And the particular Situation and Make of it were designed for this very Purpose , for this is the farthest and inmost Membrane , and is nearest of all to the Optick Nerve and Brain : Yea , 't is made out of the innumerable Filaments of this very Nerve , so that there is an immediate Commerce with the Brain . Besides , all Parts in the Eye are convex but the Retina , which is concave , and that purposely , that it may be fitter to receive and retain the visive Rays , or rather the Forms of them , and then transmit them to the common Receptacle of Sense . This is the curious Frame and Contexture of the Eye , in respect of the several Humours and Tunicles with which it is furnished : And who espies not the Deity through them ? It is granted that the Antients and Moderns agree not as to the particular solving the manner of Sight . An * ingenious Man , who hath been curious in anatomizing the Eye , confesses ingenuously that it is by unknown Ways that this Exactness of Sight is effected by these several Organs and Parts . But they all agree to admire the excellent and wonderful Structure of the Eye : They jointly acknowledge the Aptitude of the several Parts to reflect and refract the Rays , and the Fitness of the Retina , especially to receive the Impressions of Light , and the admirable Tone of the Optick Nerve . In brief , they are all astonish'd at the Position and Configuration ; the excellent Texture and Composition of this Organ . Let a late expert Anatomist speak for all the rest , * If the Fabrick of the Eye be narrowly observ'd and consider'd , surely there is not a Man living who will not be rapt into Admiration of the infinite Wisdom of the supreme Deity , who in the Structure of these Organs was so much the more accurate , by how much the Sense of seeing surpasses all the other Senses in Excellency and Worth. Though 't is impossible to tell the particular way how the Sight is performed by the Help of these several Humours and Membranes , yet we are certain it is done by them : Of which we have this Demonstration , that if any of these Parts fail , if any of these innate Liquors be deficient , or any of the Coats vitiated , the Sight is impaired , or wholly lost , as is evident in Suffusions , Strabism or Squinting , the Pin and Web , Cataracts , though perhaps the second of these may be caused , not only by the misplacing of the Crystalline Humour ( as 't is generally said ) but by some Defect in the Muscles . And this here might remind me to add something concerning the unparallell'd Structure of the Muscles which belong to the Eye , and which are another Argument of its Divine Workmanship . Anatomists mention six , four of which are direct ; the first to lift it up , the second to move it down , a third to move it to the right , another to the left side : The other two turn the Eye about , and serve for oblique Glances . I propound this also to be considered , that the Eye is made with a round Prominency , that we may not only see things which are before us , but those which are on either side of us . Which latter we could not possibly do if the Eye were flat , and if it were not set out a little beyond the Place where it is fixed . Both which argue the Providential Care of Heaven towards us . And because this Part of the Body is of extraordinary Use and Necessity , as well as of Beauty and Comeliness , the Omniscient Mind who framed it , hath taken especial Care of its Safety and Preservation . This is observable in sundry Particulars , as first , the Eyes are lodged in two safe Sockets , two strong Boney Cavities , where they are securely enclosed and defended from Hurt . And likewise the impendent Brow and the prominent Nose save them from hard Strokes and Blows . Moreover , there are Eye-lids , to be a farther Security and Defence to them , which are to be closed at Pleasure to prevent that Danger which may accrue by too much Light , or by Dust , or Smoke , &c. Hence , if we may credit a good old Grammarian , who was well skill'd in the Derivation of Words , the Eyes in * Latin have their Denomination from this Cover which God hath given them . The Vpper Lid especially is most remarkable , it being as a Portcullis ( for to that Anatomists generally compare it ) clapt down every Night for the Eyes Safety , and at all other times when there is occasion for Sleep : Or whenever the Eye is assaulted , this Part is let down presently to secure it : ( I say presently , for its Motion is with great Expedition , and thence Gnaphgnaphim is the Word among the Hebrews for Palpebrae , from Gnaph , celeriter se movere : And the doubling of that Word denotes the Quickness of the Agitation , the Suddenness of the Vibration of this Part. ) If Plempius had not been Purblind , as to his Mind as well as Eyes , he would not have blamed ( as * he doth ) the Formation of this Part of Man which is so peculiarly contrived . This is the true Reason of the Fabrication of the Eye-lids , and therefore Fishes are destitute of them , because living in the Water they are not so obnoxious to Injuries and Blows , or troublesome Flies , or any thing that may hurt the Eye ; and again , because these Creatures sleep not , or very little . Farther , observe that these Eye-lids are fortified with stiff Hair as with Palisadoes against the Incursion of Flies and such like small Bodies as I have mentioned before , which would molest this Part. Nay , 't is to be remark'd that this Hair with which the Eye-lids are edged and bordered , never grows longer than it is at first , but hath a certain Dimension which it doth not exceed : Whereas no other Hair in the Body doth the like . Which is a palpable Evidence of the divine Care and particular Disposal in this matter , viz. that these Hairs may be a Guard to the Eye , and yet not in the least impede the Sight , which they would certainly do if they grew long . And farther yet , we may take notice that these Hairs are set thin , that they may not be any Obstruction to the seeing . So that considering these wonderful Circumstances , which visibly testifie the Wisdom of the Maker , we have reason to abhor and condemn that blasphemous Passage of a * Physitian of the last Age , that if he had had the Formation of the Eye-lids of Man , he would have contrived them quite otherwise . This is unreasonable and rash as well as impious , for we plainly see that this Guard of the Eye could not have been formed with greater Wisdom and Contrivance . Moreover , above the Eyes there is an Arch of Hairs called the Hairs of the Eye-brows , which were placed there for the Ornament of the Face , for unless these were a Beauty , Mahomet would not have promised his Followers the Converse in Paradise with Women whose Eye-brows shall be as wide as the Rain-bow . They were no less made for the Preservation of the Eyes , for these do in some measure keep off Sweat from sliding down from the Head or Forehead into the Eyes . So admirably fenced and guarded is this curious Piece of Workmanship by the Celestial Operator of it . This is the Care he took of this Part which is so noble and so useful , and is so valued by us . Whence , * to pluck out the Eye was an antient proverbial saying to express the Loss of those things which were most dear and precious to us . Our Saviour hath spoken of this Part in a most expressive and comprehensive Manner , The Light of the Body is the Eye , Mat. 6.22 . This is the Light or Lamp ( for that is the true rendring of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which directs and guides us in all the Actions of the Body , in all the Affairs of Life wherein Corporal Sense and Motion are concerned . For , as † Philo saith well , what the Mind is in the Soul , that the Eye is in the Body , for both of them see , the one intelligible , the other sensible things . Yea , it is certain that the Eye is the Mirrour of the Mind , there we may as 't were see the Soul , there the inward Affections and Propensions of it , especially those of Compassion and Kindness discover themselves , whence by a good * Eye is meant a benign , and by an * evil one an envious and covetous Mind : And these are Phrases used by the Hebrew Doctors and Talmudists . We might farther take notice that this Light was wisely placed in the uppermost and highest Region of the Body , as on a Watch-Tower , that thereby we may look about , and discern Dangers afar off , and that by this means the Eye might preside over the whole Body and all the other Senses . What the Sun is to the great World , that the Eye is to the lesser : It is the Guide , Light , Life and Cherisher of it . And finally , to put a Period to our Remarks on this Head , as there is a double Organ for the Sense of hearing , so there is for this of seeing ; there is a Pair of these glorious Lights in the Body , that if one fails , the other may supply its room . Therefore we may justly look upon Pliny's Relation as fabulous where he talks of People of some Parts of the World with but one Eye ; for indeed , such is the Goodness and Liberality of our Creator that there is not any Animal monocular in the World. Thus I have gone thro' the various Parts which constitute the Face or Countenance , and I have only this one thing to add , which the Lord Bacon in his Essays suggests to us , that a Man shall see Faces , which if you examine Part by Part , you shall find never a good one , and yet all together do well . Which is a farther Illustration of the Divine Art , Wisdom and Providence . So much for the Face , which consists of several Parts , and thence perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( a Word in the Plural Number ) is used among the Hebrews to express it . CHAP. III. The Neck contains two Passages or Chanels of a very admirable Contrivance , viz. the Wind-pipe with its Larynx and Epiglottis , and the Throat or Gullet . The second or middle Partition of the Body , viz. the Breast is also shewed to be the Product of ●n omnipotent and intelligent Operator . The particular Vse and Serviceableness of the Lungs , and the peculiar Composure of them in order to this . The proper Office of the Heart . Its Vessels for conveying of Blood. The Circulation of this noble Liquor . The Swiftness of its Motion . The Situation of the Heart . The useful Membrane which encloses it . The several Vses of the Diaphragm . I Should now descend from the Head to the next celebrated Partition of Man's Body , and that is his * Breast . But first we must take notice of the Passage to it , the Neck , that fair and streight Isthmus which joyns these Regions . This is the round Pillar that sustains the Head : This is the Atlas that upholds that Heavenly Part : The Inside of it is the Throat , which is furnished with two most useful and admirably contrived Cavities or Pipes . The * first is that which is feared in the ●orepart of the Neck , and is that Vessel by which The Air is taken and sucked in , and also breathed forth : And therefore this Pipe leads to the Lungs , yea , is inserted into them , and several † Branches of it are spread through the Mass of the Lungs . Besides , this is the principal Instrument made use of in forming the Voice , and questionless the peculiar composure of it , the admirable Fabrick of its grisly Rings was in order to this . The ‖ Vppermost Part of it is more particularly and signally instrumental to the Speech and Modulation of the Voice : and it is to be observed that the all-wise Contriver hath added a ** Cover , ( which is a small Flap or cartilaginous Membrane , somewhat like a Tongue , and thence hath its Name ) to this Head or Top of the Wind-pipe , that , when we are swallowing , none of the Meat or Drink may go down into this Cavity . For so it is that what we eat and drink cannot be conveyed into the other Passage the Gullet ( of which I shall speak next ) but it must first pass over the uppermost End of this Pipe : Wherefore this Flap covers this End when we swallow , and hinders the passing down of the Meat and Drink into the Weasand . So that it appears hence , this little Piece of Flesh is of absolute Necessity , and we can neither eat nor drink without it . Can the most hardned Atheist perswade himself that these things were by chance , or from mere Matter moved ? Indeed I can scarcely think that any Man can entertain such Thoughts . Nay , it might be added , as farther remarkable , that this Cover we have been speaking of , is not so close but some humid Liquors ( as Lohocs and the like lambitive Medicines for Distempers in the Lungs and Breast ) may be gently conveyed that way , and descend by the sides of the Larynx unto the Lungs , which still shews the Art and Wisdom of the Contriver . The * second Passage or Pipe is that which is placed behind this Cover , and the Wind-pipe to which that belongs , and is seated next to the Vertebrae of the Neck . This is that by which we let down our Meat and Drink , and therefore leads directly to the Stomach . As the forenamed Cavity is the Fistula of the Lungs , so this is the Tunnel of the Stomach , and accordingly is adjoyned to the upper Orifice of it , as that is to the Lungs . Both these Vessels are of indispensable Necessity : Without the one we can neither breath nor speak , and without the other we cannot have any Food or Nourishment conveyed to us to support our Natures . And it may be this latter as well as the former , is someways serviceable to the making of a Vocal Sound : For there are several Instruments that concur to promoting the Pronunciation , and rendring the Sound Articulate . Thence the Hebrews and others divide their Letters into Guttural , Dental , Labial , Lingual , and others are denominated from the Palat. And now , having observed what Passages are into the Breast , I will speak of that it self , that large and capacious Venter , that middle Region of Man which contains all the Parts between the Neck and the Midriff . And here we are to take notice of the divine Workmanship in those two principal Vessels which the Breast contains , viz. the Lungs and the Heart . From the admirable Structure and exact Motions of the former a * pious Physitian of our Age takes occasion to admire ( though he saith he cannot do it enough ) the excellent Artifice of the divine Creator evidently adapted even unto Mathematical Rules , for here he plainly appears ( as he saith ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How duly and orderly do these Bellows ( for so they are not improperly call'd ) discharge their Office of attracting and emitting the Air ? How faithfully do they serve to Respiration , which is for the ventilating and cooling of the Blood , or ( as others think ) for the attenuating and refining , the subtilizing and enkindling of it ? For by means of the Subtilty of the Air which is taken in , the Heat in the Heart is provoked and blown up into a vital Flame . I will not here dispute whether the Lungs follow and depend upon the Motion of the Breast and Midriff , and are filled and moved as Bellows are , because they are distended ; or whether ( as some of late contend ) they are dilated by the elastick Force of the Air rushing in , and so upon their Extension follows the swelling of the Diaphragm , and thereupon the Motion of the Thorax . This is Inspiration : And then in Expiration the Diaphragm is contracted , and returns to its right Figure , and the Air is expelled . Neither will I question , Whether it be a collateral End of Respiration to discharge and expel an excrementitious Fluid out of the Mass of Blood , as * the excellent Author whom I have formerly cited , thinks he can sufficiently prove . But this we are sure of ( laying aside all Disputes ) that the Lungs are the great Instrument of breathing , and that they are absolutely requisite for the admiting of the Air in order to the rouzing of the vital Spirits , and quickning and maintaining the Flame of Life : for the sensitive Soul is fed by Air , as the Body by Food . And we are sure of this likewise , that they are necessary Organs of Speech and Voice , of articulate and significant Sounds . And we have no reason to doubt of this , that the great Architect and Framer of Man's Body hath particularly fitted and composed the Lungs for these Purposes , for they * are light , spongy and flexible , and full of hollow Places , to hold the Air , and convey it through hidden Passages to all the Body : And they are wide and capacious that the Air may play in them , and have its full Scope in the Cavity of the Thorax . And moreover , that they may be firm and steady and so perform their Operations with the greater Certainty and Accuracy , they are on the Back of them fastened to the Spina , and thereby become fixed . This may convince us that they are the Work of a supreme and primary Cause , who is Owner of infinite Understanding , and doth all things with Skill and Counsel . Wherefore that is an excellent Spark of Devotion in the Talmud , At every Breath that a Man breatheth , he ought to praise God his Creator . The other rich Treasure in this Chest is the Heart , the Fountain of natural Heat , which it disperses over all the Body by vertue of its peculiar Office , which is to make Blood , and to distribute it by the Arteries into the Parts . Whether the so deservedly admired Motion of the Blood be from an infinite Faculty ( as Galen thought ) or from Rarefaction which expands the Heart ( as Cartes determines ) or from the Air taken into the Lungs ( as Mr. Hobbes suggests ) or from the Quantity or Copiousness of the Blood falling into the Heart , which labors to expel it thence by a Constriction of its Fibres , whereby the Cone of it is brought nearer to the Basis ( as Dr. Charlton thinks ) I will not here dispute , but this we are certain of , that an intellectual Spirit was the first Cause and Efficient of it : And any considerate Man that takes notice of the wonderful Make and Figure of the Heart , and of all the Vessels subservient to it , cannot but acknowledg as much . Therefore a * celebrated Anatomist of our own , resolves the Motion of them and of the Blood into a divine and supernatural Principle , not to be conceived and explained by us . We know that when the Blood flows into the right Ventricle of the Heart , this is dilated ; and when it is thrust out thence , this is contracted ; but the true natural Spring of this * double Motion is hid from us . Whether the Motion of the Heart depend upon the Blood , or the Motion of this depend on the Heart ( because if it be a great Muscle , as not only Hippocrates and Galen , but some modern Philosophers and Physitians have averred , it seems of it self to be made for Motion , being actuated by Spirits , and drawn by Fibres ) it is not my Business here to enquire , but this is the thing which ought to employ our Thoughts and excite our Devotion , that ( whatever second and natural Causes may be assigned of this Phaenomenon ) the supreme Author and Contriver of it is some intelligent Substance , and it is impossible it should be otherwise . For the whole stupendous Contexture of the Heart and its double Ventricle , with the four Vessels in them , viz. two Veins in the right , and two Arteries in the left Side , the former to convey the Blood to the Heart , the latter to carry it off , together with the various Nerves , Fibres , &c. is a Work of Understanding , Prudence and Judgment ; for all these Parts have Relation to one another , and are mutually helpful in their Operations , and they all apparently conspire for the Good and Welfare of the Body . Who can sufficiently admire the Circular Conveyance of that noble Liquor through the * greatest Vein of the whole Body ( into which all the other Veins empty and disembogue their Blood ) into the right Ventricle of the Heart , out of this into the Lungs through a capacious Artery ( falsly called a † Vein ) which hath its Original from the Heart , and is divided into many Branch●s which are dispersed through the Lungs ; out of this Parenchyma of the Lungs into the left Ventricle of the Heart through a remarkable Vein ( corruptly call'd an ‖ Artery ) which hath its Rise from the Lungs , and is mixed with the Branches of the Aspera Arteria , and the Arterious Vein ? And so when the Blood is digested and perfected in both those Ventricles of the Heart and Lungs , it is carried out of the left Ventricle into the bigger Sort of Arteries through the ** great Artery , which proceeding out of the Heart disperses its Branches through the whole Body , and out of the lesser Arteries ( not by Anastomoses or Inosculations , as some have thought , but ) through the Substance of the Flesh into the lesser , and then the greater Veins , and thence thro' the Vena Cava into the right Ventricle of the Heart again , and so the Circulation is made . Or , the short is , that the Heart hath on one side of it the Vena Cava , and on the other the Arteria magna , both which great Trunks have Branches dispersed through all the Body , even the extremest Parts , and are continued to one another by capillary or small Vessels , and so there is no Interruption of the circular Course of the Blood , but it returns to the Place from whence it first set out . These are the Journeys of the Blood , these are its several Stages , these are the distinct Chanels and Vessels it moves through . Thus by the Heart and other Passages , as 't were in a Water-engine , it is carried in a constant Course round : Which is a sufficient Evidence that these Machines were at first made , and then set into Motion by an omnipotent and wise Being . And the Speediness of this Motion is as remarkable as the Circulation it self : For from the Pulses , which are the sensible moving and beating of the Arteries , and are made as often as the Blood rusheth out of the Heart into these Vessels , we may gather the swift Career of this liquid Substance . Primrose is singular in his Opinion , and reckons but seven Hundred Pulses in an Hour : Other Physitians rise much higher , but with great Inequality , they being more used to feel , than tell the Pulses . Harvey reckons two Thousand , Regius three Thousand , Bartholine about four Thousand ; for according to the different Temper and Habit of the Body the Agitation of the Blood varies , and consequently the Circulation of it is finished sooner in some than in others . If we speak of what is commonly experienced in most Persons that are healthful and well disposed in Body , and are of a just Stature , it is generally agreed that the Heart usually gives in the Space of an Hour about three thousand Strokes . The whole Mass of Blood ( which in a Man's Body who is adult , seldom exceeds Twenty four Pounds Weight , or is less than fifteen ) passes through the Heart and whole Body six or seven times in an Hour in some , oftner in others : Yea , a late * learned and applauded Physitian tells us , that in some Persons all the Blood passes through the Body thirteen times in one Hour . And he endeavours to shew exactly that the Situation and Structure of the Heart are fitted for this swift Motion , that the Vessels are wonderfully made to distribute the Blood through the Body in so short a time , and to perform their whole Circle and Periodical Revolution . This more particularly may be observed , that this noble Mover is placed exactly in the Middle of the Breast ( and in a manner of the whole Body ) that the Influence of it may equally reach all Parts : Though indeed the Pulse is more sensible on the left Side , which is by reason of the left Ventricle , wherein the vital Spirits are elaborated , and where is situated the great Artery that conveys them forth thence , both which are on the left . And besides , the Cone or Point of the Heart deflects rather to the left Side , to give way perhaps to the Ascention of the Midriff . That this choice Vessel of the Heart may be defended and preserved , it is encompassed with the Lungs , which hang on both sides of it , and are call'd by some Anatomists the Hearts Pillow . And add to this that this precious Treasure is enclosed in a Membranous Covering , which is stiled the Pericardium . As the Heart is fastned to a Part of the Spina to keep it steady , so this Capsula is fastned to the Midriff , to keep it in its right Situation , and also to defend it from Injuries . And it is not to be omitted , that within this Membrane there is a serum or thin Liquor , which is placed here on purpose to keep the Heart moist , and consequently to promote its Motion : Whereas if the outward Superficies of the Heart were depriv'd of this serous Matter , it would ( it is probable ) through continual Agitation and Heat grow dry , and wrinkle , and be made unfit for Motion . This Lympha therefore is of great Use , and ( as all the other things before mentioned ) convinces us that the Fabrick of the Heart was from an understanding Mind , and could not be from any other . And after all , this may be observed ( which is very strange and wonderful ) that the Heart is insensible , as * Dr. Harvey proves from one who had a Fracture in his left Side , so that this Part was exposed to view , and was handled , but not perceived . So much for the Heart , which is the lower Heaven as 't were in this little World ; the Head being the upper one , where the divine Soul hath its Throne . Having viewed the middle Cavity or Partition of humane Bodies , and having found it to be a Structure worthy of its Creator , I should now with religious Admiration pass to the lowest Region of the Body , which answers to the Earth in the sublunary World : But because this is separated from the foregoing Region by a certain † cross Bound called the Diaphragm or Midriff , we ought therefore to take notice of that first . This Muscular Partition lies over-thwart the lower Part of the Breast , and is sometimes known by the Name of Praecordia , because the Heart touches it with its Cone . Through this fleshy Skin the Gullet descends : And to this Part likewise the Pericardium , the Liver , Spleen , Stomach are all fastened , whence there is a Communication between them and it . The Use of this Partition is to divide the vital Parts from the natural ones , i. e. the Heart and Lungs from the Stomach and other lower Bowels ; as it was fit there should be a Distance between these Parts of so great Difference in their Nature and Use , therefore this Wall was made between them . Again , it is useful to help the Exoneration of the Intestines , for by pressing these the Faeces are more easily evacuated . But its chiefest Use is for Respiration , for by contracting it self it extends the Breast , and by that Extension is Inspiration wrought : So by extending it self it contracts the Breast , and by that means Expiration is performed . Thus it is , next to the Lungs , ( which it immediately touches as well as the Heart ) the principal Instrument of free breathing . And besides these Uses already mentioned , it is concluded by the most judicious Searchers into the Secrets of Nature that this Part of the Body is useful for Laughter , that innocent and healthful Diversion of Man's Life if it be used lawfully and moderately : For this peculiar Posture of the Countenance , with that sonorous but inarticulate Voice which attends it , is to be ascribed in great part of the shaking of the Muscles of the Diaphragm , caused by an Agitation of the Spirits dilating the Heart , and consequently this Part and the Breast , which being moved , affect the Muscles of the Face , and cause this pleasant Figure of it . Hence , * one of our learnedest Masters in Physicks gives an Account of this particular Motion of the Countenance from the peculiar Frame of the Midriff and the Heart of Man , which is different from that of all other Animals . This is the Reason why Laughter is proper to Man only . And the same inquisitive Person takes notice that † the intercostal Nerve is of a particular and unparallell'd Composure in Man , whence there is a wonderful Consent between the Praecordia and the Parts of the Mouth and Face , insomuch that assoon as Grief invades the Breast , the Face corresponds and is troubled . Hence Men , of all Creatures , only weep as well as Laugh . This we may entertain as a Truth , whatever ‖ Virgil or ** Pliny suggest to the contrary , who tell us of weeping Horses . But every Moisture or Distillation from the Eyes , which is seen even in some Brutes sometimes , is not to be call'd Tears . †† Homer who tells us of weeping Horses ‡ , mentions speaking Brutes of the same Species ; he that gave them Tears could give them humane Speech . And the same ‖‖ Poet talks of immortal Horses that feed on Ambrosia instead of Oats , or any such ordinary Provender . There is no Creature , properly speaking , weeps but Man , for this comes from that inward Sense and Perception which are not in irrational Animals . This must be attributed to the particular Make of their Organs : And this particular Make must be ascribed to the Will and Wisdom of the Creator , who knew this was most suitable to Humane Nature . CHAP. IV. The Frame of the third and lowest Region of the Body speaks a divine Artist . The convenient Position of the Stomach . It s wonderful Operation in the concocting of Food . The diverse Opinions of Writers concerning the Cause of it . The Author 's particular Sentiment . An Account of the Intestines , and of the proper Vses of them . The several Passages and Conveyances of the Chyle . The distinct Offices of the Liver , Spleen , Pancreas . How this lower Partition of the Body is guarded and secured . The mutual and necessary Correspondence of the Brain , Heart and Stomach , which are the principal Contents of the three Regions of the Body . How by the Nerves and Animal Spirits conveyed in them all Motion and Sensation are performed in humane Bodies . I Come now to speak of the lower Region it self , ( which is the largest , i. e. the longest and broadest of the three Divisions of the Body ) the Abdomen or Belly , i. e. all that Space in the Body which reacheth from the lowest Part of the Breast to the Fundament . Here first the Stomach deserves our Consideration ; and that which we shall take notice of in the first Place is its Situation . By which I do not only mean its Position immediately under the Diaphragm ( which without doubt is for the best ) but I take notice that as the Heart , the most useful Part in the middle Region of the Body , is encompassed and kept safe by the Lungs , so this which is most considerable in the lowest Venter is seated between the Liver and the Spleen , That on the right , This on the left Side of it , and is kept warm by both . The former especially ●herishes and comforts this Part , and that is the reason why it is placed so contiguous to it . Besides , the Liver and Spleen on both sides of the Stomach guard and defend it from the Ribs . Nor is the Pancreas or Sweet bread a mere Expl●●ive , to fill up the void Places between the Stomach , Liver and Spleen , but is as it were a Pillow to the former of these ( as some Anatomists have call'd it ) lest when it is full it should be hurt by the Hardness of the Vertebrae . This Guard about it shews it was designed to be a Vessel of great value . But the admirable Operation of it doth much more discover it to be so : For after it hath taken in the Food , it doth by means of that Variety of Fibres with which it is set about , enclose and wrap it up , and then betakes it self to Concoction , a most amazing Work , and such as speaks a divine Author . The toughest and hardest Meats are digested in three or four Hours Space , and turned into a soft Pap , which could scarcely be effected in a Pot over never so hot and fierce a Fire ; and therefore the Food is not concocted by the mere Heat of the Stomach , as the old Philosophers thought , nor by any Heat brought to the Stomach from the Heart , as Des Cartes and his Followers positively determine . But whence this fermenting , acid , vellicating Juice , which is the Cause of this strange Alteration of the Meat , and turns it in so short a time into a whitish kind of Substance like to Cream , hath its Original in the Body , is not easie to tell . We have no Assurance that this sharp corroding Humour comes from the gastrick and meseraick Arteries , as some think . Nor can we prove that it is an acid Menstruum derived to the Stomach from the Spleen , as others imagine ; yea , some think there is Ground to believe the contrary , because there is no proper Vessel to promote that Commerce between them . But though herein they are mistaken , for the Spleen is joyned to the Stomach by a little Meatus call'd Vas breve , yet no Man can certainly tell whether there be any such sharp Liquor carried by this Passage . And 't is known that Dogs when they have their Spleen cut out , are no less voracious , and concoct what they eat assoon as before . Others hold that this stomachick Ferment proceeds immediately from the Blood , i. e. the salt Humour in it : Whence melancholick and hypocondriacal Persons ( who abound with this saline Liquor ) have oftentimes a Boulimy : But there are Objections levelled against this by some learned Men , and they are not easily satisfi●d . Some think that a Pancreatick Juice is the great Promoter of this Work. Riolanus and other Moderns impute it to the sour Reliques of the Chyle which remain in the Stomach , and are turned into a Leven . Dr. Willis refers it to a sulphureous Acidity , and to the active Spirits which issue from the stomachick Nerves . The Glandules at the bottom of the Stomach afford a certain Ferment , say others . The Heat of the adjacent Parenchyma the Liver contributes much to it , saith Dr. Glisson . It is from a nitrous Principle , say Tilingius , and Dr. Mayow : Which is in a manner the same with Dr. Willis's Opinion . It is an odd Notion of Dr. Harvey , that it is made by Trituration . Some have thought that the Saliva which is mixed with the Meat in the Mouth is the great Instrument of Concoction : Thus thinks Diemerbroek , and I find that Monsieur Rohault is one that enclines this way ; but this kind of Moisture is sometimes very defective in those that have a very sharp Appetite , and digest their Meat very quickly , and therefore I can't think that this is the Aqua-fortis that dissolves the solidest Food so quickly . This is all that we know in the matter , and are sure of , that , viz. it is a most stupendous Fermentation that thus dissolves all the Parts of the Food , and turns them into that milky Subsistence in so short a time . That whatever is taken into the Stomack is consumed so suddenly , is a most strange , surprizing , and prodigious thing . Any thoughtful Man will grant this . Yet I do not say this as if I questioned whether it is done by natural Means or no , for ( to offer my Opinion and Sentiment in the Point ) I hold that it is performed by the particular Make and Structure of this Part of the Body . It hath that individual Substance , Shape , Contexture and Formation whereby it is fitted for this Use , viz. Concoction : And the Reason why no other Vessel of the Body doth or can discharge this Office , is because it hath not Parts thus adapted . And this is the general Solution which I would give of the Operation and Function of any other Vessel in the Body , as the Brain , Lungs , Heart , &c. When there are Disputes about the particular Manner of their executing their Offices , I conceive the best Answer is , that all that is done , is done by a peculiar and singular Fabrication of the Parts . God hath given them a particular Turn and Form , and thereby they effect such and such things . This is signally true of that Part which I am now treating of , viz. the Stomach . And though all is done here in a natural way , yet it was caused at first by a supernatural Efficient , the supreme divine Author of all things , who framed this Vessel after this particular manner , and most wisely designed and contrived the Operation and Office of it in order to the nourishing and sustaining of the whole Body . Which will appear if we consider what becomes of the Chyle , that milky Juice into which the Food is here dissolved . It is sent through the * lower Orifice or Mouth of the Stomach into the Guts , which are fitted and prepared on purpose to receive it , and to give it a farther and higher Digestion . Properly there is but one Intestine , which hath divers Names according to its divers Parts or Offices . That which immediately adheres to the Bottom of the Stomach hath its † Name from its being thought to be in its full Dimensions twelve Fingers in Length , though the expertest Anatomists find it not half so long . This hath no Windings , but descends streight from the Pylorus , that the Chyle may pass thence the better : And it hath a narrow Cavity that it may pass by degrees , and not all together . The next ( for I will mention them all , because they have some particular Service , though not very distinctly known to us ) is the * hungry one , so call'd because it is often empty , by reason of the abundance of lacteal Veins that are there , which suck up the Chyle . The † third is much larger than these two before mentioned , and is therefore capable of receiving more of the Faeces , and of retaining them a longer time . Here is the Iliack Passion . ( Note that these three first Intestines are generally known by the Name of the small Guts : ) The ‖ fourth is an obscure or blind Appendix ( whence perhaps it hath its Name ) of the Intestine last mentioned , and of that which I shall name next ; for it rises out of the End of the one and the Entrance of the other . It hath its peculiar Use in the Reception of the Excrements , in preparing them for Ejection , in correcting the Flatus that proceeds from them , and in serving also as a Ligament to fasten and uphold the Peritonaeum . The ** fifth is the largest and thickest of all , and the chief Receptacle for the Faeces . Here is the Scene of the Cholick Pains , bred of Winds and Vapours which arise in this lower Region of the little World. Lastly , there is the ‡ streight one , so nominated because it directly tends to the Anus : And here ( for there are Wonders in every Part of the Body ) between the Podex and the Vesica is that so useful and excellently contrived * Muscle , whereby untimely Excretion is prevented and hindred ; the Benefit of which cannot sufficiently be expressed . I may justly call it the Key of the Postern-Gate of the Body with which it is opened and shut as often as there is occasion , which is a thing not only of singular Use and Convenience , but of absolute Necessity . And as for the more general Use of the Intestines , it is very observable and worthy of their Author : For first they were designed to retain the Nourishment a considerable time in order to its better Fermentation and Concoction : To which purpose they are made of a round , long and concave Figure , that they may be more capacious and hold the Chyle the longer time , and that they may be the fitter for Motion . Secondly , the Intention of them was to separate what is brought into them , the useful Parts from those that are of no Use. Thirdly , to convey and distribute the wholesome Portion of the Chyle into its proper Receptacle for the Nourishment of the Body . Fourthly , to expel the useless Parts and Sediment downwards . And though the other Employments be more honourable , yet this is as necessary and admirable as they . To these Ends their peristaltick Motion was given them , which is singular and peculiar , and ordained for this very purpose and no other . By this Motion ( which is compared usually to that of Earth-Worms , which move the Parts of their Bodies successively and gradually ) the pure , profitable and defecate Parts of the Chyle are separated from the Excrementitious , and the Faeces are by degrees depressed and carried off . That there should be this peculiar Contrivance of these Parts , and that they should have spiral Fibres , peculiarly fitted for the Employment they are designed to ( whilst other Parts have Fibres of a quite different Nature ) shews whose Workmanship it is . And the many Turnings , Foldings and crooked Windings of these Vessels were designedly framed by God for the promoting of these Ends. Hereby the Chyle hath time to digest sufficiently , and to send laudable Nourishment to the Body : Otherwise it would too soon be ejected and precipitated . If the Intestines had not these Windings , we should be always hungry , because the Meat would slip out of the Stomach too soon . Therefore , when there hath been the contrary Make of the Guts , a perpetual Appetite and Voracity have been observed , of which see Instances in Riolan . Anthrop . l. 2. and Cabrol . Observat. 10. Nature doth not perform its Work too fast , but leisurely and sedately by Help of these Meanders and anfractuous Passages of the Entrails . I have only this to observe further , that all the Intestines are joyned together by the Mesentery , that they may not be loose ; and they are also fastned to the Vertebrae of the Back . But because both the Stomach and Intestines were primarily intended for conveying and dispersing the useful and nutritive Part of the Food into the several Parts of the Body , I will proceed to shew you the manner of this particular Conveyance and Distribution , one of the greatest Arguments of the divine Contrivance of Man's Body that we can desire . The Food , i. e. the major Part of it being converted into Chyle in the Stomach , and afterwards , by the Contraction of its Fibres , detruded down into the Guts , the more tenuious Parts of it are directly conveyed to the lacteal Veins , which are dispersed through the small Guts and the Mesentery . Here is the first Preparation of the chylous Matter after its Descent out of the Stomach . Then from these milky Veins 't is carried to the common Receptacle , which is of a membranous Substance , and is placed at the Root of the Mesentery , and above the Vertebrae of the Loins , to which it is fastned ( though some have lately exploded this common Receptacle of Pecquet : ) From thence it ascends to the Ductu● Thoracicus ; and thence into the subclavian Veins ( call'd so from the Claviculae or Chanel Bones by which they pass ) and thence it flows into the upper Trunck of the Vena Cava , where 't is mixed with the Blood , and thence it runs directly into the right Ventricle of the Heart ( in its Diastole ) where 't is turn'd into Blood : And thence into the Lungs ( by the Heart's Systole : ) Thence into the left Ventricle of the Heart , whence passing through the Aorta , or great Artery , it is poured into the Arteries of the whole Body , and thence returns again by the Veins : For the lesser Veins bring it to the Vena Cava , and from thence ( as was said before ) into the right Ventricle of the Heart . Or briefer thus , the prepared Chyle , which is the nutritive Part of the Food , is carried to the Heart by the Veins , sent about by Arteries , and goes back again by Veins . This is the Passage of it ; this is its constant Circuit . However , though we may be mistaken in some of the chyliferous Passages , yet as to the main , the Progress is rightly stated ; and we cannot but acknowledge ( as the learnedest Enquirers have done ) that the Motion of this liquid Matter from one Place to another , is surprizing and amazing . The various Stages of it , its sudden mounting and climbing up , even from the Intestines to the Thorax , its making way through so many different Chanels , is all of it divine and heavenly Mechanism . None can see and observe these things , but they must be confirmed in the Belief of a God. And now I should say something particularly of the Liver and Spleen ( though I had occasion to mention them before , and observed they were a Guard to the Stomach , and on that account were of use : ) The former of these was said , by the Ancients , to be the Blood-making Vessel , but now 't is otherwise agreed by the learned , viz. that the Blood is made in the Heart . Wherefore they assign that Part other Offices , which yet are of no mean Advantage to the Body . Dr. Glisson is of opinion , that the Liver is of the Nature of a Streiner , i. e. the Blood and other Humours are defecated as they pass through it . And moreover , he thinks that it promotes the Fermentation of the Blood running through it . But those who are perswaded that no Chyle or Blood is carried to the Liver , because Anatomists do not find any Passage from the lacteal Veins thither , assert that the chief Employment of this Part is to separate and prepare Choler for the use of other Parts of the Body , and that the grosser Part of it is derived by the Gall-Bladder and Bilary Passage ( which are in the hollow Part of this Viscus ) into the Intestines to promote and facilitate the Evacuation of the Excrements out of those Parts , which are thereby rendred fluid , and so fitter for Motion : But the better and milder Part of this Juice is sent into the Blood continually , and is very serviceable to augment its Fermentation . I will not interpose here to examine or judge which of these Opinions is most probable ; but any Man of rational Thoughts will determine that a Part of the Body which is of that Bigness and Consistency that the Liver is of , was not placed there without good reason , and for some considerable End. Then as to the Spleen , it was thought by the Ancients that its Employment was to separate the melancholick Part of the Chyle , and to contain it in its particular Cavity , ( as the Gall-Bladder is the Receptacle of the yellow Choler ) and after Concoction of it , to transmit some of it to the Entrails , some to the Veins , and some to the Stomach . Others lately assign other Offices of the Spleen , but cannot well agree what they are . Dr. Glisson will have it to be useful for the preparing of his succus nutritius . Others think it is serviceable for the gathering and dreining of a certain acid excrementitious Juice . But the most probable Function of it is to help and further the Ferment of the Blood , and to advance its due Concoction in the Body . It is certainly a necessary Vessel in humane Bodies , and cannot be taken out of them without real Damage to them , though some other Animals may make a shift to live without it after 't is cut out . Or that a Man may live without it , perhaps may not wholly be denied ; but yet 't is useful to the Health of the Body , for a thing may be useful though not absolutely necessary . Hear therefore what a * Person of Understanding and Judgment in these things hath said : The great Architect , saith he , never made any thing in our Bodies to no purpose . What Man therefore in his right Senses , can believe that so eminent and large a Bowel as the Spleen is , should be given in vain to Men and Beasts , without any Necessity or Use in order to Life ? And so I doubt not but the Pancreas or Sweet-bread ( which is a glandulous Substance seated under the back Part of the Stomach , at the Bottom of it , and so is , as it were , its Cushion to lean upon ) is of considerable Use in the Body . It is said by some , to send a Juice to the Stomach in order to the Concoction . By others it is thought to afford a Liquor to the Guts for fermenting the Chyle there . It is concluded by others to be a Dreyner , viz. of some useless excrementitious Humour that passes that way . Thus Physicians and Anatomists disagree about it , some asserting one thing , some another . And here let me say this , with relation , not only to this Part , but to those immediately before spoken of , that though we have not a particular or full Knowledge of the Use of them , yet we ought not to conclude thence that they are useless . But rather as one of the Ancients said of Heraclitus's Writings , that what he understood of them was good , and he thence gathered that what he understood not was so too , the like we may in a resembling manner say of the Parts of the Body , we have a full Proof concerning most of them that they are very useful , and there is reason to infer thence , that the rest are of the like Nature , though we cannot give a particular and distinct Account of them . And now I will shut up all that I have to say concerning this last and lowest Region of the Body , when I have observed to you , that this being the only Partition that is not guarded with Bones ( for the Ribbs came no farther before than the Diaphragm , ) there is other Provision made for it , for it is in a special manner fenced and secured ( though not with Bones , yet ) with several other Coverings . As first , there is that Skin which is called the * Rim of the Belly : This covers all the Entrails , and not only defends them , but keeps them warm , and likewise keeps them together , and thereby prevents a Rupture . There is another Skin or Membrane which wraps up the Intestines , and that is the * Cawl or Kell : This is under the Rim , and is not so large as that , but it is useful for the foresaid purposes , and also to keep the Bowels glib by its Fatness and Moisture , ( not to speak here of its Serviceableness to Concoction , which might have been mentioned before , for when this Part is corrupted and defective , Digestion fails , of which see an Example in the Philosophical Transactions , Aug. 20. 1684. Furthermore , there is the Mesentery in the middle of the Entrails , which is another Tye and Security to these Parts , for it laps them close together , and holds them in their right Places , lest by the Motion of the Body they should be shaken and misplaced . Thus the Care of the Almighty is every where seen . None can observe these Parts but must confess that they were purposely framed by divine Providence . There are other observable things yet behind in this Region , but it was not my Design to treat of all : And besides , I may , before I end this Discourse , have occasion to speak of some of them . I hope I have already , in good measure , performed the Task I undertook , i. e. given Proof of the Existence of a Deity or divine Intellect from the Frame of humane Bodies , by considering distinctly the three celebrated Regions of them . The Brain , the Heart , the Stomach are the chief Wonders of these several Apartments . The first elaborates the animal Spirits , the second commutes the Chyle into Blood , which the third had before prepared and fermented . All things in the Body depend on the mutual Correspondence of these three . We owe it to the Heart that the Spirits never fail in the Brain , and we are beholding to the Brain that the Motion of the Heart never ceaseth : For all that Force and Vigour which are in this latter , are communicated to it by the brisk Spirits flowing from the Head. But then again , these must be made there , and continually supplied by sending forth of Blood out of the Heart to the Brain . If one of these be interrupted , there follow Apoplexies , Lethargies , &c. If the other be suppressed , there are Syncopes and Lipothymies . And both these great Operators , the Heart and Brain , are obliged to , and even depend upon the grand Laboratory for the whole Body the Stomach , the Kitchin where the Food is prepared and dressed , for there can be no laudable Spirits or Blood without good Chyle and well concocted . In these three chiefly consists our Life , viz. that the Meat be prepared in the Stomach , that the finer and choicer Part of it be transmitted to the Heart and neighbouring Vessels , there to be assimilated into Blood , and lastly , that the purest and subtilest Part of the Blood be sent and extill'd to the Brain , and there refined into animal Spirits . These , these are the Quintessence both of the Chyle and the Blood : They are the ultimate Result of all the Concoctions , they are the Perfection of Natures Operations . By these volatile Parts of the Blood it is that both Motion and Sensation are performed in the Body , and that after this wonderful manner , those subtile Particles which by continual Pulsation of the Heart are hurried with the Blood by the carotidal Arteries up into the Brain , are there by that laxe and boggy Substance imbibed and separated from the Blood , and thence are transmitted to all the Parts of the Body : Which is done by the Mediation of the Spinal Marrow ( i. e. the Pith of the Back Bone , called the Silver Cord by Solomon , Eccles. 12.6 . and accordingly in the Caldee , * chut is filum , funiculus , and also medulla spinae dorsi , because this descends like a white Thread or Cord. This I may call a Label descending from the Brain , and it is indeed an Appendix of it , or the Brain at length . ) And the Nerves or Sinews , which are originally planted in the Brain , and the foresaid Marrow of the Back Bone , are spread through the Body on purpose to carry these fine subtile Spirits from the Brain into all the Parts ; and there are seven Pairs or Conjugations of them for that Use. Because the Parts belonging to the Head are the most considerable , there are therefore six of these Pairs appropriated to them . One Couple constitutes the optick Nerves , another appertains to the Muscles of these Parts , a third is proper to the Ears , and three Couples go to the Tongue , and its adjacent Parts . The remaining Pair is divided into several small Nerves that are inserted into the Lungs , Stomach , and other Parts belonging to the second and third Ventricle . Bartholine assignes three Pair more which have their Rise also within the Cranium . And he ( as well as the Ancients ) reckons thirty Pair that proceed from that Part of the Medulla which is in the Vertebrae , and are distributed over the whole Body . These , and the whole genus nervosum ( though they are useful for the fastning and linking of the Parts of the Body together , which is no inconsiderable Use of them ) are more especially designed to be the Organs of Motion ; for this is caused by those active Spirits ( before mentioned ) in these Nerves , in concurrence always with the Muscles , which are purposely framed for the promoting of it . For into these are inserted the Nerves , which are the proper Vehicles of the Animal Spirits , and bring them from the Brain hither , and thereby produce Motion : For the Muscle swells by an Influx of those Spirits into it , and so moves the Part or Member . This Action of the Muscles is performed , not only by the Nerves , but the Fibres and Tendons , which are of most exquisite Contexture , insomuch that an * English Philosopher avoucheth , that in the Muscles there seems to be more Geometry than in all the artificial Engins in the World. All the Motion of the Body depends on these , which are so set one against another , that when one is contracted , it draws with it that Part of the Body which it is joyned to , so that the opposite Muscle at the same time is extended : And at another time , if this Muscle be contracted , the other necessarily is shrunk up and draws to it the Part that is annexed . And the only reason why this Muscle is thus affected rather than that which is opposed to it is , because the same Quantity of Spirits flows not from the Brain to one that doth to the other . The short then is , that a Gale , a Current , a Blast of Animal Spirits , is the Spring of all voluntary Motion and Progression ; for though the Limbs are moved by the Muscles which slip up and down ) and these by the Nerves , yet both are originally moved by those agile Spirits . And Sensation ( as well as Motion ) is performed by these , for the feeling Power is then exerted when the Threads of the Nerves , by occasion of the sensible Objects which make some Vibration on them , affect the Brain . To which purpose these Strings are spread over all the Body , so that whenever any Object touches them , either mediately or immediately , the Brain presently discerns it , just as a Spider feels the shaking of her Web , if any Thread of it be touched . Thus the Nerves and the Spirits in them ( which are continually diffused ) are the Cause and Principle of all Sense . This is the Reason which perswades me to believe that the Brain ( the chief and principal Part of all the Body ) is the Seat of the Soul. For where should we fix its Throne , but in that Place where there is the original of all Sense and Motion ? And this is the Brain , which ( as you have heard ) is the Source of all the Nerves , and all Spirits conveyed in them and to them . Here then this great Queen resides as in her Palace , and these pure refined Particles are her immediate Instruments in all her Functions , and particularly they are the Means of Sense and Motion . Wherefore we may infer ( as an * ingenious Observer doth ) That the Fabrick of our Bodies was made in Subserviency to the Animal Spirits , for the Extraction , Separation and Depuration of which all the Parts of the Body were contrived and designed : As the Chymical Laboratory and all its Furnaces , Crucibles , Stills , Retorts , Cucurbits , &c. were made by the Artist for the making of his Spirits and Quintessences . And this is as much as if he had said , All was made for the Soul , for this acts wholly by these Spirits , and can do nothing without them . And 't is likely that there is a secret Parcel of these which are the Soul's Vehicle , and whilst the other Spirits ( as well as the Blood ) circulate in the Body , a certain Number of these remain in the Brain : Or if they shift Place , and circle with the rest , the Soul supplies it self with fresh Spirits . However , this is evident and unquestionable , that the Soul acts in the Body by Mediation of these Animal Spirits , which are dispatched over all the Body by the Nerves . And though we feel Pain or Ease in the most extreme Parts of our Bodies , yet the Sensation is in the Brain properly . Therefore * Dr. Willis ranks the Gout , which infests the Feet , among the Diseases of the Head , because the Pain is felt by the Nerves which are seated in the Head. And upon this Ground we may most philosophically assert , that in the Brain are situated all the five Senses , and that all the Senses are feeling or touching , because they are all exerted by Help of the Nerves , which are originally seated in the Brain . By the Spirits which are communicated to these , the Soul affects the Body , i. e. moves it and makes it sensible . When these are dissipated and diminished , the Body becomes languid and weary : When they are intercepted , it is stupid and senseless : When they are wholly stifled , it becomes dead . And all this depends upon what had been said before concerning the Communication which is between the Heart and the Brain ; that is , the former sends Arterial Blood to make these Spirits in the latter , and this latter returns this Kindness to the former , by transmitting those Spirits to it , whereby it is enabled to thrust the Blood contained in it , into the Arteries , and so it doth it self a Kindness at the same time . The serious Consideration of this Friendly Reciprocation of Motion between these two , cannot be enough admired : and the Contemplation of this and all the rest which hath been said on this Subject , cannot but infuse into us a firm Belief of a God-head , who hath thus wonderfully constituted the Body , and hath rendred himself adorable from the Consideration of those many Excellencies which he hath furnished it with . CHAP. V. The several Kinds of Flesh , and how exactly fitted and placed in the Body according to their several ses and Purposes . Why the hinder Part of the Cranium is so strong and thick . The admirable Conformation and Contrivance of the Vertebrae of the Neck and Back . The particular Structure of the Hip-Bones . The Nature and Vse of the Ribs . How smiting under the fifth Rib , 2 Sam. 2.23 . is to be understood . The peculiar Configuration of the Bones of the Hands . The general Vse of the Bones , together with the Marrow of the whole Body . They are numerous . The Nature and Serviceableness of the Gristles . A distinct Enumeration of the several Sinks and Dreins which are made to carry off excrementitious Humours . What is the immediate Matter of the Seed . What of the Milk. The Author interposes his Opinion . The Lymphatick Vessels . The Pores of the Skin . THere are some other things worth our notice ; which , because they were not properly reducible to any one Region or Venter ( some of them belonging , partly to one , and partly to another , and some appertaining to all ) I have left them to be spoken of in this Place . I will therefore add a few Remarks concerning the Flesh , and the Bones , and the several Drains of the Body , all which we shall find to be undeniable Testimonies of the singular Care and Goodness of God in framing our Bodies . First , It is not unworthy of Consideration , that there is a fourfold Sort of Flesh. 1. That which is Musculous , and is most properly Flesh. This being solid and nervous , is made use of to cloth the Bones , and to guard and secure the internal Parts . This is a Fence to keep them from being exposed to Danger . And being flexible and soft , is further serviceable to shape the Limbs and Members , and give them a Proportion and Comeliness . It was given to plump and fill up the Skin , and thereby to adorn and beautifie the Body : And especially , to prevent or cure the Disorders of a Meager Countenance , an Hippocratick Face . And it is not only for Ornament , but Ease and Repose . This is a soft Bed of it self , and makes Discumbiture a delightful Posture , and conciliates Rest and Sleep . And in the Day-time , as well as in the Night , it is commodious and easie , because it facilitates our Sitting . Where , by the way , I could observe that the hinder Parts of Man's Body , which are for sitting , are covered with this Sort of Flesh more than any other Part of the Body , and more than the like Parts are in any other Animals whatsover : Which was designedly done without doubt , because these Parts are fitted for the Posture of sitting , which no other Creatures are capable of in that way . It is Man only that sitteth , i. e. resteth his Body upon the Ischias : Beasts having four Legs , can stand upon them the better , and so support their Bodies a long time without being wearied : But Man wanting these Supporters , requires Rest , and these Parts are excellently fitted for this end , i. e. they are round , fleshy , and very prominent , that they may be the fitter Cushion for the Body . The God of Nature hath herein provided for our Ease . 2. There is another sort of Flesh , called Parenchyma : Though 't is but improperly said to be Flesh , because it hath no Muscles . Yet this Viscerose sort of Flesh is most suitable ( which is the thing I would observe ) to those Vessels and Parts of the Body which are composed of it , as the Lungs , the Liver , Spleen , Reins . It is a Substance proper to these and no other Parts , by reason of its Laxness . 3. A Membranous Flesh , or fleshy Skin , which is as agreeable to its Kind as the rest are , it being adapted to a particular Use and Service in the Body , which no other sort of fleshy Substance could fit , because being clammy and glutinous , and sticking close , it is a suitable Covering to wrap up other Parts of the Body in . Of this therefore are composed the Coats of the Eye , the Gullet , the Guts , the Bladder , the Pleura or inward Lining of the Ribs , the Pericardium , Peritonaeum , Amnios and Chorion . 4. Glandulous Flesh , which is slippery and porous , on both which accounts it is fit for the purposes it is made use of in the Body , viz. to move with Ease , to imbibe excrementitious Liquors , and to transmit them : Of this sort are the Kernels about the Throat , Paps , Arm-holes , the Groin , &c. Thus this Variety of Carnous Substances in the Body is according to the different Use of them , which establishes yet further the Notion of a Deity , a wise and provident Creator who suits all things in the lesser , as well as in the greater World to their proper Ends and Uses : And it is a Demonstration that Humane Bodies have plain Impresses of Divine Wisdom upon them . As to the Bones , they likewise are a worthy Subject to treat of : For , as the Philosopher of old said in another Case , Et hic Dii sunt , here ( as in other Parts of the Body ) the divine Workmanship is seen , it is evident that God is here , i. e. The Heavenly Power and Wisdom are plainly discernible in the Fabrick of these Parts . I intend not to expatiate here by transcribing the common Treatises of Anatomy , and giving you a particular Account of the whole Compages of the Bones , but I will only give a Glance on some few of them . I have already mentioned the Bony Cap which is the outward Cover of the Brain , and is , as 't were , stitched together by its Sutures of different Forms : only here let me observe this , that because the * hinder Part of the Brain , where the Animal Spirits are bred , is of the greatest Use , and is the chief Source and Original of the Nerves , therefore the Heavenly Architect hath made the back Part of the Skull harder and stronger than the other Parts of it , either that before , or on the Top , or those on the Sides . And there was another Reason why this hinder Part of the Cranium should be thicker and stronger than the rest , because this is otherwise unfenced against Casualties : For if a Man falls upon his Head backwards , there is nothing to help and defend him ; wherefore this Part is fortified by Nature . In the next place I will take notice of the commodious Vertebrae of the Neck , which are a great many little Bones set together in such a manner that the Neck may turn or bend this or that way with Ease , whence without doubt , they had their Denomination . Moreover , it was with Wisdom contrived , that the Medulla of the Brain being lengthned out , should be securely conveyed from the Head through this Guard of turning Bones into those of the Back ( to which it is joyned , ) which were made to be a larger Case to hold the prolonged Brain , or now I may call it the Brains of the Back . This Spina ( call'd so perhaps because its back Part is set with many little ragged sharp Bones like Thorns , but 't is vulgarly call'd the Chine , which it may be , is a gross Corruption of Spine ) is so marvellously placed and framed by the divine Disposer , that it is the most able and substantial ( as well as the greatest ) Supporter of the whole bodily Structure . The Composure of it is admirably advantagious , because it is not one Bone ( for then it would have been inflexible ) but it is a Ridg of Bones from the Head to the Hips , and consists of no less than 24 Vertebrae , which are made to bend , so that a Man may conveniently stoop when there is occasion . Again , this long Ledg of Bones is framed with continued Interstices and Apertures , out of which all the Nerves , with their enclosed Spirits proceed , and are spread into the several Parts of the Body for the strengthning and nourishing of it : Whence ( as I conceive ) when these Vertebrae are out of order and displaced , as in those Bodies that are crooked the Strength and Growth are impeded . The Rickets ( a Disease of Children , and if we may credit * Dr. Skinner known in the British Isles only , and in no other Part of the World ) hath its Denomination from this Part ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spina dorsi ) because it is the chief Scene of this Distemper , as our Dr. Glisson determines . Toward the lower and further Part of these Vertebrae are placed the Hip or † Huckle Bones , which are two thick massy Bones that are fastned to the Os sacrum on both sides of it : And there is in these a most remarkable ‖ Pan or Cavity where these are joyned together , and into which the Head of the Thigh-bone is inserted , and therefore is called the Hollow of the Thigh , Gen. 32.25 . ( which the Angel forcibly put out of joint when he wrestled with Iacob . ) Skilful and observing Anatomists speak very great things concerning the peculiar Fabrication of these Bones , concerning the strange Commissures and Junctures of them , the admirable locking of them in , that they may be both strong and useful . The Bones of the Thighs , Legs and Feet support the other Bones which are above them , and therefore may justly be reckoned the Basis , the moveable Foundation of this Humane Building , and accordingly a singular and inconceivable Care is taken in the fashioning of them , witness about 30 Bones in one Foot. The Ribs , those crooked Bones which are the Limits and Boundaries of the Thorax on the Sides of it , are next to be mentioned . They were designed by the Heavenly Artificer to be a Fence to this noble Region of the Body , and the Viscera of it , viz. the Heart and Lungs : And the convex Figure and Flexure of them are not a little conducive to the Safety of those Parts which they environ . And perhaps , that is the moral Intent of * the Woman's being made of the Man's Rib , that she should be , in her Capacity , a Safeguard and Protection to her Husband , according to that primitive and emphatick Epithet of a Wife ( Gen. 2.18 . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the LXX render it , and according to the V. Lat. adjutorium : And Pagnin and Buxtorf translate it Adjuvamen , Auxilium ; which is suitable to that excellent Character of a married Woman , Prov. 3.11 , 12. The Heart of her Husband doth safely trust in her , so that he shall have no Need of Spoil , i. e. of Riches violently got . She will do him good and not evil all the Days of her Life . All Men and Women have 24 Ribs , 12 on one side , and 12 on the other . There are on each side seven greater ones ( and they are uppermost , and known by the Name of Legitimate ) which are all joyned to the * Breast-Bone . The other five lesser ( which are situated below these , and are called spurious ) are shorter on both sides , and do not reach so far as the middle of the Breast . Perhaps smiting under the fifth Rib ( or in or about the fifth Rib , for the Praeposition el is of a large Signification , as the learned know ) which is mentioned in † the old Testament , may signifie that Place in the Body which is under or near the last of these spurious Ribs , viz. the fifth , that broad Place which reacheth as far as the Bottom of the Belly , and lies open to any Blow , because it is not defended with Bones , the reason of which is , because this Part of the Body admits not of it , there happening such a different and unequal Distension of the Stomach and Intestines , according to the different times of eating or not eating . And other weighty Reasons there are which have particular respect to the Sexes , and may better be conceived than expressed . And that this is the true Acception of the fifth Rib I gather from 2 Sam. 20.10 . where 't is said , Ioab smote Amasa in the fifth Rib , and immediately 't is added in the next Clause , and he shed out his Bowels to the Ground . Megni , the Hebrew Word here used , may relate to the Viscera or Intestines of the lower Belly ; and especially the Word Shaphak , to pour forth , intimates that Megni is meant of these , for the Effusion of the Bowels is properly meant of the Guts , which are wont to gush forth when there is an Incision made , as here in the present Case by a Sword. This Part under the Short Ribs ( which were five , ) just above the Belly , is the most eligible Place for such a Purpose , for here are no Ribs or any other Bones to resist or put by the Stroke : And besides , it is probable the Breast-Plate or Armour reached generally no farther than hither . This makes me inclinable to think , that this and the other Places are to be interpreted concerning the fifth lesser Rib , and not the fifth superior one ( as some Expositors understand the Words ) under which Place the Heart is situated , but is not so easily come at . I could mention also the wonderful Multiplicity of the Bones of the Hands , those noted Instruments of Action . There are no less than 32 of them in one of these Members : And the Variety of them as to Figure , Size and Make is equally remarkable : For this great and marvellous Diversity of them is wholly in order to the divers Uses of this excellent Limb. By that various shaping , placing , ordering and joyning together of so many little Bones in this Part of the Body it is fitted for those Ends which it was made for . Hereby it is able to bend and turn it self as there is occasion , whence among the Hebrews the Hand is called ekeph , from akaph , incurvavit , flexit . Hereby it is capable , not only to feel and handle , but to lay hold on things ; yea , hereby it is fitted for the most useful Services of Man's Life , as Building , Husbandry , Chirurgery ( which hath its Name thence ) Military Actions , Writing , Painting , Engraving , Playing on Musical Instruments , and all or most of the necessary , as well as the recreative Arts and Employments of Human Life . Therefore some Criticks have thought that the Latin Manus comes from the Chaldee , Man an Instrument , because it is so serviceable and useful , and is what the great Philosopher calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He tells us , and very truly , that the Hands of Men are Arguments of their being the most sagacious and understanding Creatures that were made , for these ( * saith he ) are Instruments whereby we take things , and with these we make use of other Instruments : And 't is a sign that Man is capable of many Arts , and can use many Instruments to act with , that God hath given him Hands , which are the most useful Instruments of themselves . Hence it is , that Man , of all Creatures only , hath Hands . * Galen talks after the same rate , concluding Men to be the wisest of all Animals , because they have this noble Part bestowed upon them . It is well known that this ancient Physician , who was of famed Learning and Skill , ( though of pagan Principles ) was induced to acknowledg an infinite wise Disposer and Manager of all things from the very consideration of the admirable Make of these Parts , and he breaks out into a Hymn upon that Occasion , of which I may speak something afterwards . Yet , after all that he and others have suggested concerning the Usefulness of this Organ , this must be said , that , as artificially as it is framed , it would be of little Use if the Fingers of it were not armed with Nails : For these are necessary for preserving that fleshy Part where they are placed , which is exceeding tender : They are useful for strengthning the Parts themselves in their Work , for making them capable of handling and dealing with hard and solid things , and for many particular Services which this Organ was made for . So that the very Nails of our Fingers point to a God. And as to the Bones in general , this we are to observe , from another ancient and famous Inspector into Human Bodies , that these Parts * give a Steadiness , a Rectitude , and a Shape to the Body : They were more especially made to strengthen and confirm the Corporeal Fabrick , and therefore are more solid and substantial than any other Parts . Not to attend to the † Talmudick Fancy about the little Bone Luz ( as they call it ) at the end of the Spina dorsi , that never putrifies when all the rest do in the Grave ; by vertue of which incorruptible Bone the whole Body shall be restored and rise again : Not to listen , I say , to such fantastick Dreams , this we are assured of , that the Bones are of a very firm and solid Nature , and 't is certain that they last a long time , as hath been seen in Graves and Sepulchres . This Solidity of them is intimated to us in the Hebrew Tongue , where Gnetsem , os , is from Gnatsam , robor avit : And this Noun Gnetsem is sometimes Robur , Substantia . Wherefore both ‖ Iews and ** Arabians express Decay and Weakness by breaking and wasting the Bones , and the contrary , by their †† flourishing . And besides , the Firmness which these Parts have of themselves , there is an Addition to it by that strong Connection , Conjunction or Articulation of them , which all anatomick Observers speak of with Admiration : And which the Roman Philosopher and Orator long since took notice of , telling us that * their Ioyntings and Closures are wonderful , that they are purposely made for the Stedfastness of the Body , that they are fitted to be the Boundaries of the several Limbs , and that they are exactly accommodated to the Motions and Actions of the whole . Again , the Marrow of the Bones , which is included in the larger Cavities of the greater ones , and in the obscurer Passages of those that are lesser , is of singular Use , for ( as we are told by a † learned and religious Physician ) this keeps the Bones moist : If they were not , saith he , furnished with this unctuous Humour , they would grow dry and brittle , and soon crack and break . And further , the Joynts of the Bones , by this Moisture , are made glib and slippery : This Oyl is useful to supple them and the Ligaments , and thereby conduceth to the Easiness of Motion . I will not here enlarge on the peculiar Rarities which an * ingenious Person hath lately discovered in the particular Structure of the Bones , as the several Plates of which they consist , lying one over another , their superficial Cavities , their Blood-Vessels , &c. all which have their special Uses and Ends. That which is most obvious , and which none can doubt of is , that the Bones were made by the all-wise Being to sustain and support , to fasten and corroborate the whole Body . And that they might do this the more effectually , their Number is very great : There are in Human Bodies , if we reckon great and little , moveable and immoveable Bones , no fewer of them than 248 according to Hippocrates and Galen's Arithmetick . And it seems this very Number was receiv'd among the Iews , for their Rabins aver , that there are 248 affirmative Precepts in the Law , just so many ( say they ) as there are Bones in the Body of Man. Riolanus will have us bate one of this Number , but Albertus magnus adds considerably to it , and reckons 276. some have fancifully reduced them to the Number of the Days in the Year . But I find that the most skillful Anatomists of late count above three hundred . Leaving others to compute the precise Number of them ; we are certain of this , that it is very considerable , and that they were all designed to render the Body more stable , firm and steady . These are the Posts and Studs , or rather these are the Pillars of this House of our Bodies : These are Props and Supports of our fleshly Tabernacle : These are the Upholders and Sustainers of this Corporeal Building . And that this was the main End of them appears from this , that most Fishes , because they live in another sort of Element which is soft and liquid , and hath no Resistances made to it at any time , have no Parts of such hard Substance as Bones , properly so called , but rather Cartilages or Gristles , which are more convenient and proper for the Use of that sort of Animals , which still convinces us of the universal Wisdom and Providence of God towards all his Creatures . And further , as to this Cartilagineous Substance which I last mentioned , we may take notice how fitly it is made use of in Human Bodies , that is , in those Parts where it is most useful . Thus because it is serviceable for shaping and fashioning those Places which are hollow , or which have a Prominency above the rest , we see that the Ears , the Nose , the Larynx , Epiglottis , &c. are made of it : For this is not so stiff and hard as Bone , but gives way , and therefore is not easily broken or hurt . Because it is an useful Medium for uniting of hard and soft Parts together ( it being it self of a middle Nature between them ) we continually find it among the Ioints and the Articulations of the Members and Limbs . We may observe that the Ribs are at both Ends of them tipp'd with this : And the Breast-bone it self , to which the greatest Part of the Ribs are joyned , hath a Mixture of this Substance . Yea , the lower Part of it , which reaches to the Diaphragm , and the Mouth of the Stomach , and defends them , is a perfect Cartilage of a Sword-fashion ( whence it hath its * Name , ) i. e. it is sharp and pointed at the End like that Weapon . If some great Coward should chance to read this , perhaps it will make him tremble to think that there is a Sword or Dagger so near his Heart . To proceed , it was necessary that the Body which is daily contracting superfluous and noxious Humours , should have some Vessels and Chanels on purpose to drain them away . And accordingly the divine Wisdom , when it erected this House of Flesh , made several Sinks and Drains to carry these off , and thereby to purge and clear the Body . And yet this must be said , that some of them serve not chiefly to this End , but only by the by , as may be gathered from what was said when I had occasion to speak of them before . The Nostrils are for the Evacuation of a particular pituitous Excrement that flows from the Brain . The Palate and Mouth are for receiving and ejecting the Spittle : Though here I make a Difference between the insipid Spittle ( I mean that superfluous and viscid Humour which troubles the Mouth , and is useless , and proceeds from Catarrhs and Corruption of the Saliva ) and the Saliva it self which properly is not an Excrement , for 't is of great Use. It moistens the Jaws and Oesophagus , and the Organs of Speech , and makes them slippery , and thereby serviceable : It is useful to quench the Thirst , it mixes it self with the Food when it is masticated , and by its Moisture fetches out the Sapor of it : This Salival Humour promotes and facilitates the swallowing down of the Meat , and it is a necessary Preparation , and an initial Fermentation in Order to Concoction . In the Eyes the Carunculae lachrymales are for the serous Defluxion of Tears which come from the Arteries of the Head into these Places . And as Weeping is contrary to Laughter , so it is produced in a contrary way , for it is caused by the Compression and contracting of the Vessels , as the other by the Dilatation of them . The Ears are the Evacuators of the bilious Excrement that flows thither . That learned Person whom I have so often mentioned , is of opinion , that the Lungs are the grand Emunctory of the Body : And * he promises to prove , by several Experiments , that there passes out of the Body a greater Quantity of fluid matter this way ( i. e. upwards , and through the Lungs ) than there doth of Urine by the Kidneys , downwards . The Gall-Bladder in the hollow Part of the Liver , is the Dreiner for Choler , and the Spleen is the proper Sink for Melancholy or black Choler . The Reins or Kidnies are for the Reception and Excretion of the Vrine , the watry Part of the Meat and Drink , which is conveyed to them together with the Blood from the emulgent Arteries , but is here separated from the Blood , and then conveyed from these Parts to the Vreters , and thence to the Bladder , which is of singular Use to receive , contain and hold it till it be replenished , and then it dischargeth it by the Vrinary Passage . Though truly there may be some doubt whether all the Vrine be an Excrement of the Blood : For it may be conceived improbable , that all the Liquor a Man drinks , goes through his Heart . If he takes down Mineral Waters in great abundance , he evacuates them so speedily , that one can scarcely imagine that they went about that way . And when he drinks vast Quantities of the strongest and hottest Wines , one would think there should be a greater Inflammation and Commotion in that Part , viz. by a mighty Increase of the Quantity of the Blood , than is usually felt . This may prompt us to believe that Liquor hath some other way to the Reins , that some of it goes into the Blood , and that other Parts of it go more directly to the Reins by some Passage which is not yet discovered . The Use also of the Glandules or Kernels , which are dispersed up and down the Body , is to separate and strain the Phlegmatick Humours : For though 't is probable that some of them ( as Dr. Glisson hath observed ) are for Nutrition ( as the T●ymus or great Glandule of the Thorax , the Glandules of the Mesentery ) yet 't is not to be questioned that others , and those the greatest Part , are for Secretion . Such is the Pituitary Glandule in the Brain , which receives the superfluous Humours , and conveys them to the Palate , Nostrils , &c. Such are the Kernels behind the Ears , and those about the Throat and Jaws ( called both by the Learned and Vulgar * the Almonds of the Ears , because they resemble them in Figure , ) the Kernels under the Arm-pits , &c. also the Seminal Kernels , and more especially , the Prostatae , which are proper Emunctories for the Seed , which is produced from a Part of the arterious Blood which is brought from the Heart , out of the Arteria magna , through the spermatick Arteries into the Parastatae , and there prepared . Some hold that it is made wholly in these Vessels ; but it is denied by others , who assert that 't is the proper Office of the Testicles . The middle Opinion seems to be truest , viz. that this seminary Matter is elaborated and made in these , and thence flows into the Parastatae , which further prepare it by a particular Secretion . Some have thought that this is not the Product of the Blood , but of the Succus Nutritius which is carried in the Nerves , and is derived from the Brain and Spinal Marrow : And others reckon it to be a lacteous Excrement . But still it is granted by these dissenting Parties that the Glandules before mentioned are made use of for the separating or preparing of this seminal Liquor . There are also the * Glandules belonging to the Paps , where Milk is made of the Blood which is sent from the Heart by the Arteries into these Parts , for the nourishing of young ones . Though 't is true , others are of opinion that this lacteous Excrement is not blanched Blood , but Part of the Chyle conveyed to the Breasts : But from what I shall immediately suggest , it will plainly appear that the old Opinion is the most rational and eligible That of Plutarch is undeniable , that * the admirable Confection and dispensing of Milk are sufficient to demonstate a Providence , and a divine Sollicitude and Concern for Mankind . Who can be an Atheist , i. e. deny an intelligent and provident Disposer of the World , who observes that in the time of the Pregnancy of Women , that Blood which had another Chanel before , is now directed to nourish the Foetus , and assoon as the Time of Gestation is over , i. e. assoon as the Infant is born , the Passage of the Nourishment is again on a sudden changed , and it finds its way to the Breasts and Paps for Nutrition of the Infant ? the Pores of the Glandules , which we are speaking of , being then fitted to receive and alter the Blood conveyed to them ; which , assoon as it ascends thither , is turned into that white Juice called Milk. This seems to be a clear Evidence of the Truth of the ancient Doctrin , that Milk is the more immediate Product of Blood. But yet I do not say this to exclude the Modern Opinion wholly , for in some Persons perhaps ( who exceedingly abound with Blood ) and at some times ( when the Vessels are more peculiarly adapted and qualified ) the lacteous Liquor may be made both ways . I take leave thus to interpose in the Controversie , and to compromise it , because I observe that Nature delights to vary in her Operations , and to do her Work more ways than one . I only here add , that Milk is of a peculiar Substance , or rather contains three kinds of liquid Substance in it , serous , creamy , caseous , and hath a great nutritive Vertue in it , and consequently , is not properly an Excrement , though it be reckoned to be such by Physicians in the laxer way of speaking . And so is that other which I last mentioned ; but in a strict Sense they are both of them above the Nature of Excrements , i. e superfluous and useless Humours of the Body : For the one is for Procreation , the other for Nourishing the Fruit of the Womb. Next , some late Anatomists tell us of certain * Pellucid Vessels which carry a limpid Liquor in them , and perhaps have their Rise out of the Glandules ( of which I spoke before ) that are every where dispersed about the Body . Bartholine , the first Discoverer of them , thought they were designed to convey that thin transparent Liquor to the Chyle-bearing Vessels ; and some have believed them to be spread up and down every where to moisten and cool the Body : But ( as I have suggested before , that there are several Uses of the same Parts ) these lymphatick Vessels may be likewise intended to be Receptacles of superfluous serous Excrements , and to be of the Nature of common Sewers to the Body . Besides all these , there are the Pores of the Skin , which are universal Emunctories for Sweat and Perspiration . The Skin is a kind of Net-work , as the excellent Malpighius represents it , who often view'd it in a Microscope , and tells us that it appears in the Form of a Net , full of Holes , by means of which our Bodies are perspirable . Perpetual Exhalations and Steams issue forth thence from the Mass of Blood , and thereby ill and offensive Humours are thrown off and evacuated , which , if they were kept in , would be very destructive to the Body , and become the Fuel of most Diseases . Or if this be not performed with Freedom and Ease , Diaphoreticks are seasonable to provoke this Evaporation ; which could not be done unless there were these little invisible Passages in the Skin , these Eyelet-holes and Perforations , as 't were , all over it . * Sanctorius was the first that found out the exact Weight of insensib●● Transpirations , and made and used a weighing Chair for that purpose . He first discovered that more than half of what we eat and drink exhales by these imperceptible Emanations . These vaporous Excrements , though not seen , exceed in abundance all the other sensible Excretions and Purgations which I have been speaking of . Lastly , The Intestines , and the various Foldings of them are , and were designed to be Vents and Evacuatories for the grosser and more offensive Excrements , which are separated from the alimental Parts of the Chyle , and are thrust out of the Body by Siege : Which , as sordid as it seems to be , is as necessary for the Welfare , yea , I may add , the Being of Mankind as any of the Offices and Functions of the Body that have been named in this Discourse . Thus you see , how by these divers Sinks and Conveyances , the useless Parts are carried off , the ill Humours are separated and drained , more especially , the Blood is percolated and refined , and the whole Body is scoured , cleared , and purified . This cannot be the Result of Chance , but argues Design and Contrivance . It was a divine Director that disposed the several excrementitious Faeces into their proper and peculiar Receptacles , in order to the good Plight and Health of the Body . Thus in every Part of this Humane Structure the Footsteps of divine Wisdom may be discovered . CHAP. VI. The wonderful Formation of the Foetus in the Womb is an irrefragable Argument of the divine Wisdom and Power . It is so acknowledged by David , Solomon , Hippocrates , Harvey , Glisson . Whether the Child , all the time of its close Confinement , be nourished with Blood or Chyle , by the Navel or by the Mouth . As its living in the Womb , so its safe coming forth thence is the effect of a divine Conduct and Providence . The secret Parts are Proofs of a wise and intelligent Creator . A Reflection on the whole . The Body of Man a Temple . The great Variety of Workmanship in this Structure . St. Paul speaks like a natural Philosopher . Every thing in humane Bodies shews wise Forecast and Design . Tho' some of the Hypotheses proceeded on in this Part of the Discourse , should prove faulty , yet the very things themselves will always remain Arguments of the divine Wisdom , Power and Goodness . The exact Symmetry of Man's Body proved by several learned Writers . The Exquisiteness of this Fabrick is made use of as an Argument for the Demonstration of a Deity by David , Job ( whose observable Words are paraphrased upon , ) Isaiah , the great Apostle , the Christian Fathers , Learned Jews , Gentile Philosophers and Physicians , several of the Moderns , as Bartholine , Diemerbroek , Harvey , Glisson , Willis , Lower , Boyl , Ray. I Have hitherto spoken nothing of the Formation of Man's Body in the Womb , which is far more astonishing than any thing that I have said yet . In respect of this the Psalmist might well say , I am fearfully and wonderfully made , and curiously wrought in the lowest Parts of the Earth . There is no account to be given of the stupendous Operation of the Vterus , unless we acknowledg a divine Being . This is that puzzling Problem which the wise Man starts , How the Bones grow in her that is with child ? Eccles. 11.5 . Where the Bones , because they hold the whole Body together , are put for the whole Compages of all the Parts and Members of the Body . How this is formed in the Womb , how ( * as one of the Ancients expresses it ) in a mere similary Body ( such as the Seed is ) such a Variety of so great and excellent Vertues should reside as to produce such a Diversity of Parts , and to prepare a convenient Lodging for the Soul , is a strange and unaccountable Work. This Seminal Power , this Architectonick Vertue was so marvellous● that * Hippocrates thought the Seed was endued with Understanding and Reason . Our immortal Harvey hath this Notion , that the Functions of this and the Brain are the same , and are therefore called Conceptions , and are both immaterial ; and from this Phantasm or Idea , the Lineaments and Proportions of the F●etus are drawn , and are so commonly shaped like those of the Parents and Kindred , on whom the Imagination is most fixed . But we must not surmise that this great Man began to Hobbize betimes , and dreamt of thinking Matter , for any one that peruses his † Book , will perceive that he ascribes not this Power to the Seed it self , but to something divine and celestial that acts thus in it . In several Places of his Exercitations , he acknowledges that by an extraordinary Power of the supreme Being , and not by its own natural Vertue , it effects the Fabrication of the Body . Since him the famous ‖ Glisson hath spoken very profoundly of the Nature and Way of Impregnation or Formation of the Foetus , and he owns it is impossible to solve this Formative and Prolifick Vertue without having Recourse to a divine and supernatural Efficacy . In brief , we cannot describe the plastick Faculty , we cannot give an account of the whole Process of Generation , which consists of Conception , Formation or the Delineation of the several Parts , and Animation by infusing the Soul ; but this we know , that it far surpasses all finite Power . And without doubt Monsieur Des Cartes , who was so thinking a Philosopher , would never have ascribed this great Work to mere Mechanism , but that he was unawares betrayed into it by his solving of other things by mechanic Principles : So that it would be expected that he should make an uniform Piece of Philosophy . And thence he was , as it were , forced to go through with his Work that he had begun , and to maintain that all is done mechanically , even in the Production of Man. But that the Foetus should live and be nourished in the Womb , is as strange and stupendous , yea , and as unaccountable ( unless we acknowledg a divine Hand that disposeth in this Affair ) as its being conceived and formed there . It hath b●●n thought that all the time it resides in those dark Caverns , it receives its Aliment , i. e. the Mothers Blood by the Navel , as Fruits by the Stalk receive their Nourishment from the Tree ; and that it is not nourished by the Mouth , because , if it should open it , it would presently be choaked with the Abundance of excrementitious Liquor that the Membranes wherein it is enclosed are replenished with . But others are of opinion , that the Embryo is not nourished by the umbilical Vessels , but by the Mouth only , into which it sucks and receives a lacteal Humour in which it swims : Though unless there be a supernatural Hand in it , this Liquor may as well enter into the Nostrils as the Mouth : The little one thus sucking in Milk in the Womb , learns ( they say ) to suck the Breasts assoon as born . And as it opened its Mouth to suck , so it may do the same to breath ; which some have denied , but it is proved by the Vagitus uterinus , attested by Physicians , for a Voice supposes Air and Respiration . This is the Account which Naturalists lately give of the Nourishment of the Foetus , and according to my Judgment ( for I find both in Theology and Philosophy it is a safe way to tack Opinions together , and thereby generally we come to have the whole Truth ) it is not irreconcileable with the former Opinion of taking in the Nutriment by the Navel ; for the young one may be fed partly by the Mouth , and partly by the Navel . The first perhaps is before the perfect Delineation of the umbilical Vessels , the second afterwards when there is a perfect Formation of them . A * foreign Physician enclines this way : But , so far as I am able to judg in the case , it is more likely that for the greatest Part of the time the Embryo is sustained both these ways , that is , the purer Part of the Liquor which is contained in the Amnios is attracted by the umbilical Vessels , but the more crass Part which is milky and creamy , is sucked in by the Mouth . So it is nourished both by the Mothers Blood and by Chyle . Thence 't is no wonder that feeding on a milky Substance in the Womb , it looks for it assoon as 't is born , and that we ever after are nourished by a lacteous Consistency , viz. the Chyle . Thus the seemingly different Opinions are reconciled , but both of them are amazing and astonishing , and the Matters contained in them cannot be effected without an omnipotent Guide . No more can the coming forth of the Foetus be , I mean in an ordinary way , and without Caesarean Insection . Unless we suppose a divine Help and Conduct , this little Prisoner could never with Safety break his Bonds , and get loose from his Durance , and make his way into this Light. That it lived in its close Confinement was wonderful , and that at last it comes alive into the World is so too . That this Weakling was not stifled when it was there , and when it left that Place , is equally wondrous . All we can say is , that this is owing to the marvellous Care of the Almighty , to the particular Midwifery of Heaven . Accordingly , * Galen admires the Providence of God in the wonderful Exclusion of the Foetus . And so doth one of the most acute Philosophers and Physicians among the Arabians , who acknowledges † that the Separation or Divulsion of the Parts in order to the making way for the Foetus , and the restoring of them afterwards to their right Position , and that without any Hurt , is to be reckoned as the Work of the most high God. Wherefore we find this signally taken notice of by the devout Observer of the Works of Nature and Providence , Thou art he that took me out of the Womb , Psal. 22.9 . Besides what has been said , the Providence of God is observable in this , that Man's Body , as to its Parts , Shape and constitution is more serviceable for laborious Work and Business than that of the Woman , because she was not designed to have her share so much in these as Man. The Breasts or Paps of Women being tender and very prominent , render them unfit for several Employments ; therefore the Amazons cut one off . If it were proper to recount several things relating to the particular Temper and Indispositions of that Sex , it would thence appear , that the Bodies of Males are much stronger in their Make , and thereby the divine Providence and Wisdom are discovered , in that the Composition and Frame of the Sexes are according to the Ends and Uses they were particularly and distinctly intended for by the omnipotent Creator . Lastly , those Parts of the Body which Modesty bids us conceal , lest chast Minds and Ears should be offended , are as great a Proof of a wise and intelligent Being as any of those that I have named and insisted upon . Those secret Parts are manifest Indications of the divine Prudence and Goodness . Here we may apply that of the Apostle , Those Members of the Body which we think to be less honourable , upon these we bestow more abundant Honour : And our uncomely Parts have more abundant Comeliness . For our comely● Parts have no need : But God hath tempered the Body together , having given more abundant Honour to that Part which lacked , 1 Cor. 12.23 , 24. God himself hath transcendently honoured them by constituting them the Organs of Humane Generation , whereby is produced this excellent and amazing Fabrick of the Body which I have been treating of , whereby Mankind is propagated , and the Species continued , whereby this World is peopled , and whereby Inhabitants are provided for a better World. And all this argues great Providence , Wisdom and Bounty , and is worthy of the divine Author of all Beings . To approach towards a Conclusion , let us briefly reflect upon the whole , and stand amazed at the innumerable Wonders which the Body of Man presents us with , and which are all of them Demonstrations of a Deity and a divine Providence . When we see an excellent Piece of Architecture , as a beautiful Temple , a stately Palace , or some other notable Structure , we with great Delight dwell upon the several Parts of it , and at last pronounce it to be the Product of an excellent Art and Skill , of great Project , Counsel and Contrivance : And no Man of Understanding doubts that it is so . Have we not as great , yea greater reason to acknowledg that the Body of Man , that fair and stately Fabrick , the several Rooms and Apartments of which I have been describing , is the Effect of Wisdom and Skill , yea of that which is divine and supernatural , seeing we know full well that no Humane Art or Finite Power is able to erect such a Building , nor the least Part of it ? There is more Understanding and exquisite Invention , an exacter Disposition , a more curious and accurate Proportion of Parts to be discerned in this magnificent Structure than in the skilfullest Piece of Architecture in the World. Let us then admire and adore the Skill of the great and eternal Geometrician , and let us reverence and applaud this divine Workmanship , the Master-piece of the whole Creation . The Body of Man is called a Temple , Ioh. 2.19 . 1 Cor. 6.19 . and the admirable Contrivance of it shews who was the Maker and Builder of it . The uppermost Part of this Humane Edifice , that higher Region where the Soul is seated , is the Holy of Holies in this Temple , and God himself may be said to dwell here . In this noble Part is the sacred Ark which contains the Law of God : Here is the Oracle which God hath set up in us to instruct and inform us . The middle Parts of the Body are the Sanctuary or holy Place of this Temple , where upon the Altar of the Heart , a continual Intense is evaporated , and the two Ventricles belonging to this choice Part , are the Lamps of Oyl , the Biolychnium which is ever burning and ever spending . The lower Division of the Body , with all the extreme Parts that appertain to the whole , are the outward Court of this sacred Building , wherein the most remarkable thing is the Stomach , the Altar of Holocausts which are offered every Day incessantly , and where so many Beasts are consumed . I need not speak of the Reins and other Vessels which in this Temple supply the Place of the Laver : Nor need I go further and enumerate the several Offices , Chambers , Repositories , Treasuries belonging to the whole Structure , all which proclaim the Wisdom of the omnipotent Architect . The infinite Loveliness and Perfection of the divine Artificer are shadowed forth by his lovely and compleat Pourtraiture of them . Who can sufficiently admire this when he beholds the Variety of the Structure , the Diversity of the Workmanship ? When he observes the Parts and Vessels in Man of so different kinds , when he takes notice of the several Offices and Functions belonging to Concoction and Nutrition , and the Elaboration of the Blood ? When he views the strange Conveyances , the greater and lesser Chanels and Conduits for the Liquors and Juices contained in it ? When he considers how this Structure is supported with Bones , guarded and fortified with Limbs , cloathed and fashioned with Flesh , strengthned with Cartilages ( which are of a middle Nature between Bones and Flesh ) warmed and beautified with Fat , covered on the outside of all with a Skin and Vnder-Skin , covered within with several Membranes and Tunicles , enlivened and actuated with Spirits , supplied with these by the Nerves , moved and set on work as by these , so by the Muscles and Tendons , furnished with Blood by Veins and Arteries ( whether greater or capillary , ) joyned together with Ligaments ( another sort of Substance of a middle Nature between a Membrane and a Cartilage ( wherewith the Joynts of Bones and the Gristles are bound together ? Thus ( as the Apostle speaks like a natural Philosopher , expressing the admirable Dependence of one Part of the Body on another , for his Words are a plain Allusion to this ) the whole Body being fitly joyned together ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and compacted ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by that which every Ioint supplieth according to the effectual working in the Measure of every Part , maketh Increase of the Body , Eph. 4.16 . And again , with Reference to the natural Head and Body he saith , and that most significantly , — the Head , from which all the Body by Ioynts and Bands having Nourishment ministred , and knit together , increaseth , Col. 2.19 . which is a brief and summary Account , not only of the sovereign Influence of the Head ( the Fountain of Spirits ) on the whole Body , but of the harmonious Connection of the several Parts , of the close Conjunction and Agreement among themselves . By those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as this holy Writer truly and properly stiles them ) those several Iunctures and Bands , the Body is compacted , made fast and firm , and cannot be disordered easily by a violent Motion : And yet at the same time it is by means of these rendred pliant and flexible . Such is the various Work of the divine and wise Contriver , such are the mighty Wonders that are interspersed through all the Operations of the Body . This therefore is the thing I urge , that in the Make of all these Parts of the Body , there is observable , a Design , an acting for some End : And this infallibly leads us to a God. It was madly and sottishly said by Lucretius , * Lumina nè facias Oculorum clara creata , Prospicere ut possimus , and much more to that purpose , the sum of which is this , that the Eyes were not made to see , nor the Ears to hear , nor the Tongue to speak , nor the Legs and Feet to walk , but Men having Eyes , Ears , &c. make use of them for seeing , hearing , &c. It were to be wish'd that this Poet had not been englished by so fine a Hand as he is , for by the extraordinary Goodness of the Verse , the Badness of this Epicurean's Notions is ( I fear ) unhappily instilled into the Minds of young Gentlemen . Though it is true also , that the Extravagancy and Absurdity of them are their own Antidote , where there is a considerate Reader . So that it may be said , the ingenious Gentleman , who hath done this Author into our Language , hath exposed him as well as translated him . Certainly no Man can have the Face to deny that the Bodily Parts have a Correspondence with one another , and are mutually helpful in their Offices , which could never have been unless they had been with Wisdom fitted and accommodated for it . No Man of tolerable Understanding can deny that the Eyes , Ears , Lungs , Heart , Stomach , &c. were made for those individual Purposes of seeing , hearing , breathing , sanguification , Concoction , &c. He that considers that the Veins have certain Valvulae of a peculiar Texture , proper for promoting the Course of the Blood , and that the Arteries have their convenient Filaments for dispersing the spirituous Parts of it , cannot but own that they were appointed for these very Purposes . All this shews wise Forecast and Design , and consequently proves a supreme Intelligence that actuates the World. Say that I have not exactly and punctually explained the Design and Intent of Providence in all the Parts and Vessels of the Body which I have mentioned ; say that there be various and different Opinions concerning the Use of some of them , ( as will easily be granted ) yet we cannot possibly err as to this , that the most of them were designed for those very particular purposes which we have named : And as to the rest , there is some great and noble Use for which they were made , and this is promoted and effected whether we know it or no. Suppose some of those Hypotheses I have proceeded on should be false ( as Anatomy and Physick are improved daily , and new Discoveries are made ) yet this will no ways invalidate the Design of my Discourse , because , though some of these things in the Body of Man be solv'd by other Principles and Maxims , the things themselves will still be serviceable to shew the Wisdom and Providence of God. Nay , perhaps they will be more strange and wonderful according to other Hypotheses or Principles than in that way which I have offered for the Solution of them . Whether Bartholine's or Sylvius's or Willis's Hypothesis be truest , it is not requisite to be ●ully satisfied . It is not necessary for us to know whether Pecquet , or Des Cartes , or Malpighius , or our own Harvey , Glisson , Wharton or Needham have given the best Account of some Functions of the Body , for however they may differ , they agree in acknowledging the admirable Contrivance of them . And from the things themselves which we have propounded it is apparent that the Body hath animal , vital and natural Powers in it , and that it is extremely fitted for the Discharge of the several Offices belonging to these , and that there are different Vessels and Parts made use of in order to it . And we see that all things are plainly contrived for the best , and for promoting the Welfare of the Body . This is that which I have been evincing , and this is enough to prove the great Hand of God in the Make and Constitution of the whole . And as for the exact Symmetry of all the Parts taken and considered together , it hath been the Subject of many wise Heads , and will yet further conduce to my present Design , which is to assert a Deity from the Configuration of Man's Body . They agree in this , that the Proportions and Dimensions of it are extraordinarily accurate and harmonious , and that the Parts exactly answer to one another , both as to the Longitude and Latitude . It is so excellently proportioned , that , if we may credit * Vitruvius , who was a good Judg in this Case , the Measures of Temples , Ships and Engines were taken from it . And in another Place he saith , that every well-built House must be according to the Proportion of the Members of a well-figured Man. It was long since observed by † two eminent Writers of the Church , that there were the same Proportions in the Fabrick of the Ark , that there are in the Body of Man. So a ‖ curious Person of this latter Age takes notice , that this ancient Structure was accommodated to the Dimensions of Humane Bodies ; that is , its Longitude was sixfold to its Latitude , and tenfold to its Profundity : And hereupon he takes occasion to declare , that there is such a Harmony and Symmetry of the Members , that they all have an exact Reference to one another : Whence he infers ( and that rightly ) that there is something divine in the Disposition of the Parts of Man's Body . Other learned Pens , as Cardan , Mizaldus , Gauricus , treat of this choice Theme , the orderly and harmonious Conformation of the Parts . So do * Iohannes Baptista Ricciolus and † Albertus Durerus , the latter of whom endeavours to prove that the whole Art of limning and pourtraying is borrowed from the symmetrical Proportions of the Body . Lucas de Burgo and Augustinus Gallus on Vitruvius insist upon these exact Figures and Delineations of the whole Humane Structure : They inculcate this , that there is a just and perfect Conformity in our Bodies , and particularly that the Heighth of Man is the same with his Breadth , i. e. the Space between Head and Feet , and between the Hand stretched out is alike , as was long since observed by a ‖ learned Naturalist . So Man is of a quadrate Figure : And yet , if you place him thus with his Arms and Hands stretched out , you 'll find that the Figure of his Body makes a perfect Circle , the Center whereof is his Navel . Here , if I may so say , we have found the Quadrature of a Circle , we may discern the Symmetrical Mechanism of the Body . As we observed before ( when we had occasion to speak of the Lungs and Heart , and other Parts of the Body ) that the Motions and Operations of it are exact and geometrical , so now it is evident that the Figure , Shape and Proportion of it , with the Situation of all the various Parts and Organs are so too : And hereby they become the more subservient to one another , and mutually assist in the Functions of Life , Sense and Motion . This is no Workmanship of Humane Skill , here is no Automaton made by Art , no Daedalus's walking Venus , no Archytas's Dove , no Regiomontanus's Eagle and Fly. Here is none of Albertus magnus or Frier Bacon's speaking Head , or Paracelsus's Artificial Homuncle . Here is nothing but what proceeds from a divine Principle and Art , and therefore cannot be reckoned among those mechanical Inventions which have an external Shew of Sensation and Life for a time , but are destitute of a vital Spring . If all other Arguments should be laid aside , yet this single one , from the Fabrick and Syntax of Man's Body is sufficient to evince the Truth of a Deity . This particular Frame and Constitution will extort a Confession of the Existence of an infinitely powerful , wise and Beneficent Being . And this is a Topick which hath been constantly made use of by considerate Men in all Ages of the World. Not only by the Psalmist in that excellent Hymn which I have so often quoted , but by him again in Psal. 119.13 . Thy Hands have made me and fashioned me . Which Words it is probable , he borrowed from holy Iob , whose Writings were much ancienter than his , where he more than once argues from the Structure of his own Body ; Thy Hands ( saith he ) have made me and fashioned me together round about , Iob 10.8 . Thy Hands , i. e. thy divine Power hath elaborately and curiously formed me ( for the Words are very expressive in the Hebrew ) with Flesh , Muscles , Nerves , &c. for these ( as the Rabins observe ) are called gnatsabbim , from the Verb gnatsab here used . And the other Words are as observable , together round about , which expresses the Formation of every Part with the same Elaborateness and Exactness . The whole Circumference of the Body shews the divine Art and Care. He proceeds , v. 10. Hast thou not poured me out as Milk , and curdled me like Cheese ? Which is a modest and chast Simile to set forth the Conception in the Womb , and to signifie how the tenuious and thicker Parts of the seminal Mass are separated , and turned by degrees into a fleshy Substance . Thou didst ( saith he ) in the first Formation of me , temper my Body with a most transcendent Wisdom ; thou didst make some Parts of it liquid resembling a milky Substance ; but others thou wast pleased to make more firm and consistent , and as it were , to coagulate them , that by this Solidity and Compactness they might be able to contain and keep in the other more loose and fluid Parts . He adds , v. 11. Thou hast cloathed me with Skin and Flesh ( as with an upper and an under Garment ) and hast fenced me with Bones and Sinews : By this Diversity of Parts thou hast rendred my Body fit for those excellent Ends to which thou at first ordainedest it . This mightily convinced him of the Power , as well as of the Being of God , and therefore he again ( Chap. 31.15 . ) acknowledges this very thing , viz. that God made him and fashioned him in the Womb. The Prophet Isaiah often endeavours to confirm his Countrymen in the steady Belief of the Almighty Jehovah from this very Consideration ; The Lord made thee and formed thee from the Womb , Isaiah 44.2 , 24.49.5 . &c. And in the sacred Writings of the new Testament this Argument is not omitted , as is clear from what I alledged before out of the great Apostle St. Paul , from whose Words we learn , that the merciful and indulgent Creator hath , in the Configuration of Human Bodies , consulted the Necessities , yea , the Health and Delight of Mankind . There is another excellent Passage in this inspired Author concerning the same Subject , which I will here set down at length , that the Reader may observe the Philosophical Genius of this accomplished Man , who was as great a Naturalist as he was a Divine , and was perhaps as able to read a Lecture of Natural Philosophy as of Theology and Christianity . The Body , saith he , is not one Member , but many . If the Foot shall say , because I am not the Hand , I am not of the Body ; is it therefore not of the Body ? And if the Ear shall say , because I am not the Eye , I am not of the Body ; is it therefore not of the Body ? If the whole Body were an Eye , where were the hearing ? If the whole were hearing , where were the smelling ? But now God hath set the Members , every one of them in the Body , as it hath pleased him ( i. e. ) they are disposed and ranked according to his infinite Wisdom , ) &c. These are the weighty Words of this incomparable Naturalist , and the Summ of them is , that the Frame of all the Parts and Members of the Body is suited exactly to the Service , Advantage , and Welfare of the whole , and that this admirable disposing , fashioning and tempering of the Body is an absolute Proof of the divine Skill and Providence : Though I grant that he applies these things to a far higher Subject . The Christian Fathers and ancient Writers of the Church were wont to insist upon this Theme . Minutius Felix , after he had been speaking of the peculiar Providence of God in the erecting of Human Bodies , concludes at last , that * there is no one Member appertaining to them but is both for Necessity and Comeliness . Lactantius hath a Book of the Workmanship of God , wherein he descants on the Body and all the Parts of it , arguing a Divinity and Providence from them . † Theodoret undertakes to prove the Providence of God from the Fabrick of Man's Body : And ‖ particularly from the Consideration of the Composition of Man's Hands . Basil and Gregory Nazianzen have writ of the Creation and Formation of Man : And the latter of these very elegantly calls the Structure of the Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the natural Artificialness of it . Iews , as well as Christians , have owned this Argument , else we should not have it among the Sayings of the Rabbins , that the Body of Man is a Symbol of the divine Precepts . Which though they vainly make out , telling us , that the affirmative Precepts are 248 , and so many are the Members of the Body : The Negative are 365 , and so many are the Nerves , yet 't is evident that they look upon the wonderful Fabrick of the Body as a Testimony of a Deity . Philo the learned Jew declares , that * the Care of Providence is manifest in every Part of this Contexture ; and particularly he instances in the erect Figure of Man , and thence pronounces that he alone of all the Animals † is set in a select and eximious Posture . The Gentiles are not dissenting from the Iews in this particular . Galen , whom I had occasion to mention before , ‖ concluded there was a divine Creator when he had considered the Body of Man , and discovered the particular Frame of it . He acknowledgeth that the Order , Use and Disposition of it is such , that there is nothing defective , nothing redundant in it . Whereupon he religiously and devoutly sets forth the Praises of the Allmighty , and adores his Wisdom and Goodness . He proclaims to the World , that this divine Being was pleased to adorn and beautifie things better than ever Art could do it . And these Acknowledgments he saith he makes , although he had done all he could that the excellent Structure and Composition of Animals , and the reason of them might be ascribed to the bare Mixture of the Elements , rather than to God the Maker of all . Many of the Greek Philosophers have pitched upon this Topick , stiling Man * the greatest of all Wonders , † the Measure and Standard of all Creatures , and the Perfection and Complement of them . One of the most learned and sensible of the Latin Philosophers , I mean ‖ Tully , hath largely proved from the several Parts of Man's Body , that it is a divine Fabrick . This is excellently performed also by some of our Moderns , even of the last and of this present Age : Bartholine and Isbrand de Diemerbroek and other foreign Physicians and Anatomists ( be it spoken to their Praise and Honour ) have f●om their Discoveries in this lesser World asserted the Notion of an infinitely wise Creator . At home we have several eminent Persons of the same Faculty , and other learned Philosophers that have vouched the Existence of a Deity from the wonderful Organization of the Body of Man , from the exquisite Frame of the several Parts fitted exactly to their several Ends. The most celebrated Dr. Harvey in his Book of Generation and other Treatises most devoutly owns a divine Power , a heavenly Wisdom in the Formation of the Parts of Man , and frankly confesses that it cannot be otherwise solved . The learned and solid Dr. Glisson in his Searches into some peculiar Parts doth piously acknowledg the same , and from this very Argument establishes the Notion of an immaterial and intellectual Being . Who is more forward in admiring the divine Omnipotency and Contrivance in the several Vessels and Organs that Man is constituted of , than the renowned Dr. Willis ? In all his Writings he theologizes , and constantly resolves the Operations and Functions which we wonder at in Men's Bodies , into the Care and wise Disposal of an infinite and perfect Intellect . Dr. Lower speaks like a Divine when he treats of the Heart , and preaches a God from the Anatomy of it . The noble and famous Mr. Boyl , through all his Philosophical Writings , endeavours to discover a God in the Works of Nature , and successfully baffles Atheism by the sole Help of natural Philosophy ; and particularly in some Places by Considerations drawn from what is observable in Humane Bodies . And the worthy Mr. Ray in his late Treatise of the Works of the Creation , forgets not to argue against Atheists from the same Head. This may encourage those that have Opportunity and Ability to acquaint themselves with the Structure of Man's Body , and to spend some time in the View and Contemplation of this admirable Composure . This will be an Employment , not only diverting , but useful to them : By considering the Configuration of their Bodies they will happily advance the Devotion of their Minds : By searching into themselves they will find a God. For this is that which I have been all this time evincing ( and I hope I have , in some measure , accomplished it ) that Man , the perfectest Model of created Excellency , is the Representation of God ; that even in his outward Form there are indelibly engraven the Marks of divine Power , Wisdom and Bounty ; that here are to be seen and admired the signal Characters of the Heavenly Image , the very Lineaments of a Deity . CHAP. VII . An Apology for Physicians : Wherein there is given an account why they commonly lie under the Imputation of Irreligion and Atheism , viz. 1. From a Vulgar Prejudice which hath prevailed in the World , and that among Gentiles , Iews , Christians . It had its first Rise from that Averseness which was justly shewed to those who were only Pretenders to the Art , and abused this Noble Profession . 2. This Prejudice is partly nourished by the particular Deportment of the Persons of this Faculty when they visit their Patients . 3. It may perhaps , be increased by observing how seldom ( in respect of some others ) they appear in Places of Publick Devotion . 4. It may be occasioned by their Promiscuous Converse . 5. They may , by some , be thought to have no Religion , because they have so much Philosophy . As for such of this Faculty as really favour Atheism in their Speeches and Practices , this is not to be imputed to their Particular Art and Calling , for there are some very Bad Men of all Professions . There are some Footsteps of Religion in the Prescriptions of Physicians . Galen was in his way devout . Modern Physicians have been Illustrious Examples of Christian Piety and Devotion , and Great Assertors and Patrons of our Holy Religion . A Physician , as such , is disposed to be a Wise and a Good Man. I Had , in the foregoing Chapter , put a Period to this Discourse , but that a Query , or you may call it an Objection , came in my way , which I am willing to return some Answer to , lest what I have said receive some Prejudice and Harm from it . It may be demanded why natural Philosophers and Students in Physick , whose Employment it is to search into the Works of Nature , to dive into all those things which appertain to the greater or lesser World , and who are well acquainted with those natural Operations which are said to be found in both , are generally observed to have but a small Portion of Religion ? But more especially , the Objection lies ( as some imagine ; how truly you shall hear afterwards ) against those Philosophical Men who chiefly study the Nature of Man's Body , and scan all its Parts , and have a very distinct Knowledge of the excellent Structure and Composure of it . What is the reason ( say they ) that such great Numbers of these Persons have so little Sense of a God in their Lives ? Why do some of them profess an Indifferency as to Religion , and scarcely acknowledge the Author of it ? Yea , why do some endeavour to expel both of them out of the World , and to introduce Atheism , Scepticism and Prophaneness ? Whence is it that these Men see little or nothing of a Divine Being or Providence in the Works of Nature , who yet one would think should discern these sooner than any others , because they are constantly conversing with such Objects as are said to be visible and apparent Proofs of a God , and of his stupendous Wisdom ? May we not rather be inclined to believe that the Matters before discoursed of are no Arguments of the Divinity , and that we wrongly infer from the Parts of the World , or of Man's Body , that there is an infinitely wise Author and Contriver of them ? For if there were , what Reason can be given why these learned and diligent Enquirers into these Matters are so far from evidencing it by their religious Lives ; that on the contrary they confute it by their blasting of all Religion , and laughing at the very Notion of a Deity ? I answer , though this among some may be the Character of Natural Philosophers , and particularly of Physicians , yet it doth not follow thence● that we are to believe it to be true . Yea , it is certain that it is founded upon Mistake , and is occasioned by a false Representation of some Matters which relate to the Persons of that Faculty . And to be particular , I conceive there are these following Reasons why They , rather than others , lie under the Imputation of Atheism and Irreligion . First , this proceeds from a common and vulgar Opinion which hath prevailed in the World. They have been anciently struck at , and some severe Common-wealth's Men would not suffer them to be Members of Humane Societies . Plato was for banishing them out of his Republick , and Cato the Censor was a deadly Enemy to them . The old Gentleman did not love to hear of Sickness or Death , or suppose any such thing . He could dispatch himself without Physick if there were occasion . He had a present Remedy against all Diseases . He could , like his Grand-son , cure himself with his Sword. Aesculapius's Temple was without the City of Rome , that it might appear thence , saith * Pliny the Elder , that the Romans did not willingly , but of necessity , attribute any thing to Physicians . Indeed this Author ( as is evident from that Chapter where he thus speaks ) was most bitter ( on what account is hard to tell ) not only against Physicians , but all Medicks : But this is no Reproach to them , for this Writer , who gives too great occasion to his Readers to think him to be an Atheist , would not have been so severe against Physicians if he had taken them to be such . It is certain that the unprejudiced and wise had other Sentiments of them , and looked upon them as useful Members of the Community . Nay , Plato himself ( as we may be informed from his * Writings ) seems to be against Physicians in this respect only , that dissolute Men were encouraged to live in Debauchery and Luxury , and to expose themselves to Diseases , in assurance that they could be cured by these . For the like reason the old Censor before named was a great Enemy of Physicians , and † would not have them brought from Greece to Rome . These Statesmen and Philosophers thought Physick was a Promoter of Vice ; but a Man would think these politick Heads might have better secured their Common-wealths against it by inflicting severe Punishments on the vicious , than by expelling the Ministers of Health . But truly , if we narrowly examine the matter , we shall find that both these great Men ( notwithstanding what Pliny suggests ) had no Antipathy against the Professors of Medicks barely considered , but only so far as they abused their Profession . They were not against Physicians , but Pretenders to the Art ( and who indeed is not against them ? ) Who always did more Harm than Good. Iulius Caesar knew the Worth of the former , that is , such as were Men of Art and Skill , and accordingly * he made them free of the City of Rome . But vulgar Souls , who search not into the true Nature of things , from the Dislike which some considerable Men had of the ill Managers of this Art , took up a Disesteem of all the Professors of it , and ranked them among the worst of Men. And even the learned , to comply with the common Notion , have sometimes inveighed against the Sons of Aesculapius , and a great many piquant Sayings are found against them . The Iewish Masters are extremely forward to gratifie the People in this Point , and are full of their Sarcasms to this purpose ; but Rabbi Iuda outstrips● them all , who is positive that † the best of Physicians go to Hell. Thither this circumcised Doctor sends them to cure them of their Disease of Atheism , which he thinks they are all incident to , for there are no Atheists in that Place . Among Christians , as well as Pagans and Iews , this Opinion hath taken place , and the Religion of a Physician is looked upon as a Chymaera , and is turn'd into Sport and Ridicule . Many verily think that their Art makes them Atheists , that when they commence in the Faculty , they take an Oath to abandon all that is pious , and that for the future they know and think of no other Day of Iudgment than that of their Crisis on a Disease . They are perswaded that what was said of some Physicians of old is true of all in every Age of the World , viz. * that they know nothing but what is perceived by Sense , and attend only to the Body , as if they were mere sensitive Animals . Whilst they go a Simpling they are thought to be condemned to Nebuchanezzar's Fate , Fields and Grass , and so become brutish and sensual . They take the poetick Fable to be Truth , viz. that Chiron , a noted Physician , was half a Man and half a Horse , and they will allow the rest of that Order to be no other than Centaurs and Monsters . All this proceeds from an old Prejudice against them , which first began among the vulgar and such as have shallow Apprehensions of things . It may be , they took offence at their Language , which generally is not like that of other Men. Perhaps they disrelish'd their hard Names both of Diseases and Medicines , and thought those could be no very good Men who use a sort of Conjuring , as they take this to be . Or , it is likely their Prejudice may arise from Covetousness as well as Ignorance , they would have a cheap Health , and therefore they listen with great Attention and Concern to what is reported of the old Romans , that after they had banished Physicians , they six hundred Years together preserved themselves found and in perfect Health by eating only of Coleworts or Cabbage . Some have an Averseness to Doctors ( as they call them ) because it is chargeable . Nay , there are some fantastick Folks that think these Persons can cure a Disease no other way than by killing the Patient . The very Colledg-Dispensatory seems to them to be but the Office for Burial : And the Aphotheeary's Mortar rings the Man's first Peal . It is no wonder that such Cabbage-eaters as these vote our Artist to be a very bad Man. Again , this Conceit may be nourished by the particular Behaviour which is observed in them when they visit the sick . They ●eem to be regardless of their Danger , and though they know that their Case is deplorate , and even desperate , yet they remind them not of another State , and of preparing themselves for it . Whence some are apt to gather , that they believe no such thing themselves . But this is a very uncharitable Inference , and those that make it , consider not that the Physician and the Divine come to the Sick on different accounts , and to discharge different Offices . The latter is to take care of their immortal Part , and to address himself to them accordingly : But the business of the former is to advise and administer what is proper for the restoring of their Bodies to Health ; and if they faithfully employ their Care about this , they discharge their Part. Not but that it is to be wished that they would ( and I doubt not but some of them do , especially when there is no Clergyman at hand ) as Good Men and Fellow-Christians apply themselves to their Patients as they see occasion , and make use of this seasonable Opportunity to discourse religiously to them , to admonish them concerning their former Actions , to urge them to repent of the Evil of them , to beg the divine Pardon and Favour , and to fit themselves for a better World , when they see they cannot keep them any longer in this . But yet Discretion must go along with Religion , and therefore , though they perceive that the poor Clinick is incurable , yet they are not obliged to tell him so with their own Mouths ; but it is better to commend this Office to some of his Friends and near Relations . This is more seasonable and prudent than a personal Application to him , for it doth not become the Physician to doom his Patient . And let us be cautious of censuring and dooming the Physician . Moreover , this may be one cause why they are voted to be Irreligious , because they are not seen so often at the solemn Places of Devotion , they are not so frequent at the publick Prayers and at Sermons as other Men. A Physician oftentimes hath the Character that Horace gives of an Epicurean , * Parcus Deorum cultor & infrequens . But if the Law , which is grounded on good Reason , excuses them in this case , I see no reason why we should not . Their necessary Avocations are a sufficient Plea for them : Yea , an Act of Mercy is preferrable to Sacrifice . To save a Man's Life is an high Act of Charity , which is one of the most substantial Ingredients of our Religion . † To heal and to worship are expressed by the same Word in the Greek : And ‖ a Healer and a Priest are synonimous in the same Language . I am sure we may here make good use of the Criticism . A Physician ● whilst he is conscientiously discharging his Office , is accepted as if he were employed in divine Worship , yea , as if he were an immediate Minister of Religion . Therefore the Cavil hath no Ground , no more than that of the Pharisees against our Saviour , that he healed on the Sabbath day . Furthermore , this Rank of Men may perhaps incur the Censure of Irreligious , because their Converse is so promiscuous , and they oftentimes are concerned in the worst Company , I mean the worst that can be for Religion , that is , some who are professed Patrons of Atheism , and whose Practice is suitable to such a Principle . It is true , if they frequently associate with such , and in hope of a Fee , comply with them in their Folly and Madness , yea , if they do but so much as connive at these , they pay dear for their expected Guineas . But if only in the way of their Profession , they converse with such Persons , that they may be serviceable to them , by preventing the Maladies they fear , or curing those they labour under , I do not see Cause to condemn them . The Objection will lie as reasonably against Divines who have the Charge of Souls , who if they will fulfil their Ministry ( as the Apostle advises ) and perform all the Parts of their sacred Function , must visit their Flock , and hold Converse , even with the worst , to reclaim and reform them : Which is no more than what our Lord did when he eat and drank with Publicans and Sinners . Once more , some devout and well-meaning Persons may think Physicians have no Religion because they have so much Philosophy . They hear them talk so much of Bodies , that they are ready to infer , they have no Sense of the other Part of Man. Whilest they solve things in a natural Way , they are suspected to own no supernatural Principle . But this is an erroneous ●urmise , for these things do not exclude one another . A Man may be a Philosopher and a Christian : He may ( nay he must ) acknowledg a first Cause , though he holds that there are secondary ones : Divine and natural Agents are not inconsistent . The Discourse of a Physician should savour of both these , especially the former , and then the observing World would have no Cause to object against them the want of Religion : Then it would be seen that their excellent Employment hath Influence on their Practice , and furnishes them with devout Thoughts of God , and a firm Belief of his infinite Power and Wisdom . Thus you have my Thoughts concerning the Occasion of that Calumny which Physicians generally lie under I have endeavoured to take off those Prejudices and Censures which seem to reflect a Scandal on that noble Profession . But if it be further urged , that many of them are really such as they are reported to be , yet this doth not at all invalidate the Proposition which I have asserted : For either we speak of Physicians improperly so called , that is , ignorant Quacks , &c. Or those that are learned and well skilled in the Faculty . As to the former , they deserve not the Name of Physicians ; and therefore , though it could be proved that some of these are Atheists , yet it cannot be imputed to the Faculty , because they are not properly of it . Yea , I further grant that Ignorance in Medicks , as well as in all other learned Arts , capacitates Men for Atheism . As for the latter , i. e. those who are skillful in this Science , and merit the worthy Title they bear , it is not to be denied that even some of these have procured to themselves the Imputation of Atheism and Impiety by their prophane Speeches and irreverent Discourse about sacred Matters , and by their scandalous and enormous Actions . But what is this to the Purpose , unless it can be proved that their being Physicians makes them talk atheistically , and that the Study of Medicks is the Cause of their Prophaneness ? There are some Professors of the Law , and some in sacred Orders whose Lives are a Reproach to their Studies and Calling : But did ever any Man of correct Thoughts lay the Fault of this on the Profession of Law or Divinity ? So it is in the present Case , the Faculty is not blameable : The Persons we are speaking of are not made Atheists by being Students in Physick , but being atheistically inclined before , they bring a Scandal on the Profession . Their Irreligion is not the Effect of their searching into natural Causes : They do not scruple a Deity or divine Providence ; because they have an Insight into Humane Bodies , and all the Operations of them , but this may be truly said , that their being debauched and wicked Livers makes way for their atheistical Notions and Sentiments . But this is to be said further , that it is unreasonable and unjust to libel the whole Faculty for the sake of a few ; for all unprejudiced Men must own that there have been , and are as few of that Profession ( considering the Proportion of them ) as perhaps of any other that are regardless of sacred things . If a Man looks into their Dispensatories , he shall find that they have made use of God's Name , and some of the Saints , and of the most holy and venerable things even in their Art. There are some Footsteps of Religion in several of the Names which they have given to medical Simples and some Compounds . Wood-Sorrel hath been stiled by them Allelujah : Heartsease , an Herb of the Trinity ; ( though indeed * Dr. Brown saith , this is named from the Figure of its Leaves : ) Angelica an Herb of the Holy Ghost . Mugwort hath been called Saint Iohn's Girdle : Other Herbs have the Name of Saint Iohn's-wort , and Saint Peter's-wort , and Saint Iames's-wort . Cardamom-Seeds are called Grains of Paradise : Solomons's Seal is Scala Coeli with them . Another Plant hath been christened Herb of Grace , and another Holy or Blessed Thistle . And it is likely , our Lady's Thistle refers to the Virgin Mary . And our Saviour's Name is made use of to honour some Vegetables : A kind of Gromel is called , not only Iob's Tears , but Lachrymae Christi . Wild Clary hath the Name of Oculus Christi : Great Spurge is called Palma Christi , and another Manus Christi . The Apostles in general ( besides those before particularized ) have not been forgot by them ; for there is a Medical Oyntment that hath it Denomination from them : And other Medicaments are entituled Holy , Divine , and by the Grace of God. It appears from this , that there have been some Religious People of this Profession , or else Pretenders to it ; and then they were far from being open Atheists . We see they have had some Thoughts of God and Religion , of Christ Iesus and Heaven , and of things and Persons that are Sacred . Not to mention the Praises of St. Luke , who was both a Physician and an Evangelist , and is the brightest Glory of these Artists ; there were many others ( whom I intend not to enumerate here ) who were very great Devotionists , and shewd a mighty Respect to God and Religion . Even Galen ( though he unhappily reflects on Moses and our Saviour , being mislead by his Pagan Principles ) was in his way Devout , and ( as you have heard ) broke out into a Celebration of God's Goodness , Wisdom and Power from the Consideration of the Structure of Man's Body . I have made mention of several of the Moderns before , who , like true Pious Philosophers , often take occasion in their Writings to remind the World of a Supreme Being , and to own and reverence his Authority . I will here add concerning Sennertus , that he not only shews himself every where in his Works , a very Religious Physician , but he composed and published a Book of Meditations and Prayers , which is a farther Evidence of his Piety . Gesner , a Physician of Zurich , in his Books of Animals , takes notice of the All-Wise Maker , and quotes several Passages out of the Holy Scriptures . Bauhinus speaks very divinely when he discourses of the Fabrick of the Ears . That Eminent Physician of our Age Dr. Willis gave as great Proofs of his Godliness as of his Learning : He was as conversant in the Practice of Piety as in that of Physick . Whilest he lived he was a constant frequenter of the Prayers of the Church , and at his Death he left a Salary to maintain the Offices of Devotion for ever . And herein he was followed by the honourable Mr. Boyl , who , though he was no professed Master of Medicks , yet was skill'd in the Art and in all Natural Philosophy which is so requisite to it : This Excellent Person , to give a lasting Demonstration of his being highly concerned for Religion , bequeath'd an honourable Allowance for the maintaining of a perpetual Theological Lecture , wherein the Christian Religion is to be asserted and defended against its Chiefest Adversaries , and particularly and expresly his Will is , that Atheists should be attack'd with the utmost Strength of Argument . Dr. Woodward , a professed Physician , speaks like a Religious Philosopher in his Natural History of the Earth , and owns the Divine Wisdom and Contrivance . But I must forbear to mention the Living . Thus we see that this Rank of Students are disposed to be Religious , and their Employment leads them to it , because they are continually studying and contemplating the Works of God. If you ask why the Lives of such Men are not always Good ; yea , why they do not excel ? I ask you again ; why do not Sextons and Grave-makers live better than other People , seeing they converse with the dead , and are constantly reminded of Mortality , and another World ? Nay , you may as well ask why every individual Clergy man is not transcendently Good and Vertuous , since their Business and Calling are in themselves conducive to it . The true cause of this is want of Serious Attention and Due Application . So it is here , a Physician , as such , would naturally prove a Good Man , but then he must ●eriously and attentively lie under the Influence of his Principles , and suffer the Virtue of them to take hold of him , and not willfully and stubbornly throw it off . For , though his Calling is in it self an Antidote against Atheism , yet it will not have its Effect if he takes a Counter-Potion . So then , if you should find that these Artists have less Religion than other Men , it is not to be attributed to them because they are skill'd in their Art , but because they abuse it . The short of all is , their searching into the Works of Nature is able to render them Wise and knowing Persons ; Men of great Insight and Sagacity . Whence , among the Ancients Apollo was the God of Wisdom and Medicks . And this may be signified in the consecrating of a Serpent to Aesculapius the God of Physick . And this Study also , if duly managed and applied , will make those that are conversant in it as Good as they are Wise : For Physicks do naturally conduct to Ethicks . A Natural Philosopher will be , if not otherwise hurt , a Good Moralist . His intimate conversing with Matter and Bodies will raise him to an Apprehension of an All-Wise Spirit . Though he deal in Groveling Vegetables , and stoops and bends to the Earth to gather them ; yet , even this Posture makes him more Erect towards Heaven , and exalts his Mind to the Author of Nature . An Anatomy Lecture is a Preparative to one of Divinity : And whilest he views and considers the Exactness of the Humane Fabrick , he is thence effectually provok'd to acknowledge , revere , and worship the Divine Architect . FINIS . ERRATA . PART I. page 88. line 27. read correct . p. 121. l. 1. r. Stag●rit● p. 174. l. last but one r. there by . p. 192. l. 21. r. Halieutic●● . p. 204. l. 24. for there r. they . p. 229. l. 5. r. noted . PART II. p. 46. l. last but one r. admitting . p. 48. l. 7. r. insite . p. 50. l. 22. insert perhaps before not . p. 64. l 22. r. Colick . p. 72. l. 19. r. come . p. 75. l. 11. after manner make ( ; ) . p. 88. l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 94. l. 1. blo● out ( ● ) . And some other Literal Faults require Amendment . Books written by the Reverend Mr. John Edwards . AN Enquiry into several Remarkable Texts of the Old and New Testament , which contain some Difficulty in them , with a probable Resolution of them , in two Volumes in 8 o. A Discourse concerning the Authority , Stile and , Perfection of the Books of the Old and New Testament , with a Continued Illustration of several Difficult Texts throughout the whole Work , in three Volumes in 8 o. Some Thoughts concerning the several Causes and Occasions of Atheism , especially in the present Age , with some brief Reflections on Socinianism , and on a late Book entituled The Reasonableness of Christianity as delivered in the Scriptures . 8 o. Now in the Press and will speedily be published . A Discourse shewing the Unreasonableness of a Late Writer's Opinion concerning the Necessity of only One Article of Christian Faith : And of his other Assertions in his late book of the Reasonableness of Christianity , and in his Vindication of it . With a Brief Reply to another ( professed ) Socinian Writer . All sold by Jonathan Robinson at the Golden Lyon , and John Wyat at the Rose in St. Paul's Church-yard , 1696. Notes, typically marginal, from the original text Notes for div A37987-e480 * Aristotle , Pliny , Aelian , Theophrastus , &c. † Albertus Magnus , Gesner , Aldrovandus , Jonston , Willoughby , ●ay , Lister , &c. Notes for div A37987-e4070 * Wisd. 13.5 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antonin . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Monarchiâ . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Placit . Philosoph . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dissertat . 3. * Tota hujus mundi concordia ex discordibus constar . Nat. Quaest. l. 7. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Clem. Alex. Admonit . ad Gentes . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaest. & Resp. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Plantat . Noë . * Theory of the Earth , Book 2. chap. 11. * De nat . Deor. lib. 2. & lib. de Officiis . † Lord Bacon , Wisdom of the Antients . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Just. Mart. Quaest. & Resp. ad Graec. † Append . ad part . 1. Eth. * Opera Philosoph . * Essay concerning the Notion of Nature . * Sol siderum princeps , cujus luce omnia vestiuntur . Adv. Gent. l. 1. c. 18. † Job 31.26 . & 36.32 . * More Nevoch . l. 3. c. 29. † Problem● de Creatione . ‖ Cont. Cels. l. 5. * Laert. in Epicuro & in Heraclito . * In Cratylo . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt sidera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quòd semper in cursu sint . Saturn . l. 1. c. 23. * In his Aurora . * Ovid. Fast. l. 6. * Kepler . Epit. Astron. Copernic . l. 1. * Dial. 2. † Epit. Astron. Copern . lib. 4. ‖ Lansberg Progymnas . * Geograph . * Jos. 10.13 . † Isa. 38.8 . * Discourse concerning the Stile of Scripture . * De Magnete , l. 6. c. 3. * Psal. 8.6 , &c. * Immortality of the Soul , Book 3. chap. 13. * Lib. 9. Sect. 4. cap. 16. usque ad finem Sect. * Mr. Hook 's Attempt to prove the Motion of the Earth . * D. Burnet , Theoria Tellur . * Plut. de Isid. & Osir. * ●uid cùm ordo temporum ac frugum stabili varietate distingultur ? nonne auctorem suum parentémque testatur ? Ver ●●què cum suis floribus , & aestas cum suis messibus , & autumni maturitas grata , & hibernae olivitas necessaria , &c. Minur . Fel. in Octav. † Horat. ‖ Dr. Brown , Vulg. Er. l. 6. c. 5. * Dr. Brown , Cyrus 's Garden , ch . 4. * Psal. 89.37 . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de Orac. defect . * Sidus in tenebrarum remedium ab naturâ repertum . Nat Hist. l. 2. c. 9. * Theory of the Earth , Book 2. chap. 11. * Quanquam ad mundi cohaerentiam pertinent , tamen & spectaculum hominibus praebent : nulla enim est insatiabilior species , nulla pulchrior . De Nat. Deor. * Ipse mundus quoties per noctem ignes suos fudit , & tantum stellarum innumerabilium refulsit , quem non intentum in se tenet ? Le Benefic . l. 4. c. 22. * Manilius . * Tanta dispositio , tanta in servandis ordinibus temporibusque constantia non potuit aut olim sine provido artifice oriri , aut constare tot seculis sine incolâ potente , aut in perpetuum gubernari sine perito & sciente rectore , quod ratio ipsa declarat . Lactant. Instit. l. 2. c. 5. † B. Ricciol . Almagest . Nov. Vol. 2. * Dr. Brown , Cyrus ' s Garden , ch . 5. * Hist. of the World , Chap. 1. Sect. 11. † Mr. Herbert's Poems . Of Providence . * Psal. 147.4 . † Vossius de Theol. Gentil . l. 2. c. 35. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Monarch . † Quid enim potest esse tam apertum tamque perspicuum , quùm coelum suspicimus , coelestiáque contemplari sumus , quàm esse ●liquod Numen praestantissimae mentis quo haec reguntur ? De Nar , ●eor . l. 1. * Esse igitur Deos ita perspicuum est , ut id qui neget vix eum sanae mentis exist●●mem . † Mon. l. 1. c. 4. ‖ Hist. Hisp. * About A. D. 1284. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Jer. 10 . 1● . * Archa●olog . Philos. cap. 8. * Tycho Brahe in Epist. * Shamajim à Sham ibi & majim aquae . † Quid mirabilius aquis in coelis stantibus ? Plin. Nat. Hist. l. 31. c. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. * Deut. 11.14 . Joel 2.23 . * Cibus arborum imber . Nat. Hist. l. 17. c. 2. * Gen. 19.13 . * Dr. Woodward , Nat. Hist. of the Earth , Part 4. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sympos . l. 4. quaest . 2. * Ignis suâ naturâ in verticem surgit , & si nihil illi prohibeat , ascendet : fulmen autem cadit eâdem necessitate , quâ excutitur . Senec. Nat. Quaest. l. 2. c. 58. † Nihil itaque dubii relinquitur quin Divina illi virtus insit . Ibid. ‖ Mira fulminis , si intueri velis , opera sunt , nec quicquam dubii relinquentia quin Divina insit illis & subtilis potentia . Nat. Quaest. l. 2. c. 31. ‖‖ U● supra nos aliquid timeremus . Lib. 2. cap. 42. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Plant. l. 2. c. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De vitâ Mos. * Theory of the Earth , Book 2. † Chap. 1. * Nat. Hist. of the Earth , Part 6. * Jo. Cl●ric . Comment . in loc . * Of the Primitive Chaos . * Mr. Halley , Philos. Transact . † Dr. Woodward 's Hist. of the Earth , Part 3. * Mr. Ray , of the Primitive Chaos . * Dr. Woodward , Part 5. * Mr. Selden de Dîs Syr. * Spencer's Fairy Queen . Psal. 104.14 , 15. † Job 28.5 . * Plantar . lib. 9. * In the Poem entituled Providence . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput . † Pia & Dura mater . * De Verit. Christ. Relig. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 95.4 . infima fundamenta vel penetralia terrae , quae sciri nequeunt nisi exquisitâ perscrutatione . Buxtorf . * Dr. Woodward , Nat. Hist. of the Earth , Par. 3. * Dr. Woodward , Nat. Hist. of the Earth , Part 1. * Part 2. * Part 3. † Psal. 104.24 . * Dr. W. Nat. Hist. of the Earth . * Nat. Hist. l. 2. c. 70. * September 8. 1692. * Eccl. Hist. l. 2. c. 20. † Job 9.6 . Psal. 46.2 . & 60.2 . Isa. 13.13 . Joel 2.10 . * Rev. 6.12 . & 8.5 . & 11.13 , 19. & 16.18 . * Geogr. l. 1. † Psal. 104.25 . * Geograph . l. 1. * De Plac. Philos. l. 3. c. 17. † De Motu Marium . * De Orig. ●ontium . * Geograph . l. 1. c. 13. * Job 26.10 . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. circino terminum aquae descripsit . Buxt . Lexic . ‖ Psal. 104.9 . ** Psal. 97.1 . * Job 38.8 . † Ver. 10 , 11. ‖ Dr. W. Nat , Hist● of the Earth , Part 3. * Britannia sole deficitur , sed circumstantis maris ●epore recreatur . † De Nat. Deor. l. ● . * Psal. 107.23 , 24. † Job 3● . 1● . * Lib. de Ventric . & Intestin . * Panchot . M. D. * Whence Pinna is both a Fin and a Wing . † Nat. Hist. l. 9. c. 26 , 29. ‖ De Piscib . l. 4. c. 18. * Domini Willoughbaei Ornitholog . lib. 3. * Mat. 6.26 . ** Aelian . Hist. Animal . ** Aelian . Hist. Animal . † Natura nusquam magis quàm in minimis est . Nat. Hist. l. 11. c. 2. * Malebranch , Search after Truth , B. 1. ch . 6. * Iudg Hale 's Contemplations . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. † Clem. Alex. Strom. Basil. Homil. 8. in Hexaem . * Mr. Butler . † Aristotl . hist. an . l. 5. c. 21. Senec. de Clem. l. 1. c. 19. Plin. l. 11. c. 17. ‖ Virg. Geor. 4. * See Malpighius de Bombyce , where he gives a particular account of its Production , Structure , Food , Growth , Generation , and Workmanship of making Silk . † Swammerdam de Insect . * Hist. Animal . l. 9. c. 38. † Nat. Hist. l. 11. & 30. ‖ Var. Hist. l. 1. c. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † De Solert . Animal . ‖ Sat. 1. * In formicâ non modò sensus , sed etiam mens , ratio , memoria . De Nat. Deor. l. 3. * Dr. Power . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mich. Glyc . Annal. pars 1. * Libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Eclog. Phys. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pyrrh . Hypot . l. 2. c. 5. * Pyrrhon . Hyporyp . l. 1. * Lactantius de Irâ Dei , cap. 7. * Hist. Animal . l. 8. c. 3. * Malebranch Search after Truth , book 4. chap. 7. * Nat. Hist. l. 2. c. 63. * Curcul . act . 4. * Hist. Animal . l. ● . c. 31. † In Sylla . ‖ De Insect . l. 5. * Lib. 42. † Lib. 11. c. 29. ‖ Lib. 5. c. 16. * Aldrovand . de Insect . Dr. Lister in Hist. Animal . * Gen. 1.31 . * Tertullian , Origen , Justin Martyr , Augustine . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Habet Deus testimonia totum hoc quod sumus , & in quo sumus . Cont. Marcion . l. 1. c. 10. ‖ Videmus Dei ●●tu tempora obsequi , elementa famulari , spirare ventos , fon●es fluere , grandescere copias mes●ium , fructus mitescere vinea●um , exubera●e pomis arbusta , &c. * Orat. 1 & 2 de Providentia . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Heraclit . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Max. Tyr. Dissertat . 25. * Esse praestantem aliquam aeternamque naturam , & eam suspiciendam adorandamque hominum generi , pulchritudo mundi ordoque rerum coelestium cogit confiteri . † Unde h●●e innumerabilia oculos , aures , & animam mulcen●ia ? unde illa luxu●ia● quoque instruens copia ? neque n. necessitatibus ●●●●aminodo nostris provisum est ; usque in delicias 〈…〉 ‖ 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Plac. Philos. l. 1. c. 6. † Numen esse Mundum credi par est aeternum , immensum , neque genitum , neque interiturum unquam . Nat. Hist. l. 2. c. 1. * Statius . † Totum hoc quo continemur , & unum est , 〈◊〉 Deus . Sen. Epist. 92. Vis Deum Mundum ●ocare ? non faller●● ipse enim est totum quod vides . Idem , Quaest. Nat. cap. 45. * In Timaeo . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Laert. in Thalete . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Vit. Mos. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Rom. 11.36 . Notes for div A37987-e36180 * Dr. Brown Vulg. Err. Book 4. Ch. 1. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyss. * Dr. Willis de Anim. Brut. cap. 15. * Dr. Briggs Ophthalmograph . † De Corp. hum . Fabric . l. 7. c. 1. ‖ Histor. Animal . lib. 1. * Psal. cxxxix . 14 . * De Mundo , cap. 6. * Meninges . † Dura Mater . ‖ Pia Mater . ** Pericranium . †† Hic mentis est regimen . Cic. Tusc. 1. * Hic habet sensus arcem , hic culmen altissimum . Ibid. † Carotides . ‖ Plexus Choroides . * Os Cribrosum , Processus Mamillares . * Uvula . * Incisores , or Incisorii . † Canini . ‖ Molares . ** Metalgnoth , Prov. xxix . 17 . Prov. xxx . 14 . †† C. Havers ; M. D. * Iaws , qu. Chaws , from Chawing or Chewing : and this very word Chaws is retain'd by our Translators Ezek. xxix . 4.xxxviii.4 . † Mr. Lock of Education . * Lib. 7. cap. 16. * Dr. Holder of the Natural Grounds of Harmony . * Adnata . † Sclerotica . ‖ Uvea . * Processus Ciliares . * W. Bridg M. D. * Isbrand de Diemerbroesk Anatome Corp. Hum. * Oculi ab oculendo , i. e. tegendo . Varr● . * Ophthalmograph . * Plempius in Opthalmograph . * Mat. 18.9 . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Op. mundi . * Prov. 23.6.28.22 . Mat. 6.23 . Mark 7.22 . Luke 11.34 . Mat. 20.15 . * Prov. 23.6.28.22 . Mat. 6.23 . Mark 7.22 . Luke 11.34 . Mat. 20.15 . * Thorax . * Aspera Arteria , the Wind-pipe , the Weasand . † Bronchia . ‖ Larynx , the Throtle . ** Epiglottis . * Oesophagus , or Gulle● . * Dr. Willis Pharmaceut . Rational . * Nat. Hist. of the Earth , Part 4. * Whence they are call'd Lights , because considering their Bulk they are the lightest Parts of all the Body . * Dr. Lower , de Corde . * Diastole and Systole . * Vena Cava . † Vena Arteriosa . ‖ Arteria venosa . ** Arteria aorta . * Dr. Lower . Tractat. de Corde . * De Generatione . † Septum transversum . * Dr. Willis . De Anatom . Cerebri . † Idem . De Anim. Brut. ‖ Aen. ● . ** Lib. 8. c. 42. †† Il. 17. ‡ Ill. 19. ‖‖ Il. 5. * Pylorus . † Duodenum . * Iejunum . † Ileon . ‖ Caecum . ** Colon. ‡ Rectum . * Sphincter anûs * Isbrand de Diemerbrock . * Peritonaeum● * Omentum . * Buxt . Lex . Chald. p. 718. * Mr. Ray's Wisdom of God in the Creation . * Dr. Power . * De Scorbuto . * Cerebellum . * Onomatol . in verbo Rickets . † Coxendices . ‖ Acetabulum is the Latin Word . By the Greeks 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which the Hip-Bone is turned , Aristot. Hist. Animal . l. 1. c. 13. The Hebrews call it Caph , Gen. 32.25 . * Gen. 2.22 . * Sternum . † 2 Sam. 2.23.3.27.4.6.20.10 . * Aristot. de partib . animal . l. 4. c. 10. * De usu part● l. 1. c. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hippocrat . lib. de Oss. nat . † Beresh Rab. ‖ Psal. 6.2.22.14 . Lam. 3.4 . Ier. 50.17 . ** Iob. 33.19 . †† Iob 21.24 . Psal. 51.8 . Prov. 3.8.15.30 . * Mirabiles commissuras habent , & ad Stabilitatem aptas , & ad artus finiendos accommodatas , & ad motum & omnem corporis actionem . Cic. de nat . Deor. l. 2. † Dr. Willis , de Scorbut● . * C. Havers , M. D. * Ensiformis . * Nat. Hist. of the Earth . Part 4. * Amygdalae faucium . Plin. Tonsillae . * Glandulae Mamillares . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De amore prolis . * Vasa lymphatica . * De med . Stat. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athen●g . de Resur . mort . * Lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † De Generat . Animal . ‖ De Ventric . & Intestin . * Isbrand de Diemerbroek . * De usu part . lib. 15. † Avicenna . l. 3. tract . 1. cap. 2. * Lib. 4. * Lib. 3. c. 1. † Augustin . de Civ . Dei. Ambros. de Arcâ Noë . ‖ Kircher de Arcâ Noë . * De Geographiâ . † De Symmetriâ , &c. ‖ Quantum spacium hominis ● vestigio ad verticem , tantum esse passis manibus inter longissimos digitos observatum est . Plin. l. 7. c. 7. * Nihil in homine membrorum est quod non & necessitatis causâ sit , & decoris . † Orat. 3. de Providentiâ . ‖ Orat. 4. de Provid . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Plantat . Noe. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. ‖ De usis partium , lib. 3 , 11 , & 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythag. ‖ De Nat. Deor. l. 2. * Nat. Hist. l. 29. c. 1. * De Repub. l. 3. † Plin. l. 29. c. 1. * Sueton. in vit . Iul. ●aes . † Kidushin s●u de sponsalib . c. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psellus . * Od. 3● . l. 1. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mederi , adorari . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem . J. Pollux in Onomast . * Vulg. Err. l. 2. ch . 7. 
A66687	----	The new law of righteousnes budding forth, in restoring the whole creation from the bondage of the curse. Or A glimpse of the new heaven, and new earth, wherein dwels righteousnes. Giving an alarm to silence all that preach or speak from hear-say, or imagination. By Gerrard Winstanley Winstanley, Gerrard, b. 1609. This text is an enriched version of the TCP digital transcription A66687 of text R219016 in the English Short Title Catalog (Wing W3049). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 253 KB of XML-encoded text transcribed from 67 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A66687 Wing W3049 ESTC R219016 99830555 99830555 35008 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66687) Transcribed from: (Early English Books Online ; image set 35008) Images scanned from microfilm: (Early English books, 1641-1700 ; 2068:20) The new law of righteousnes budding forth, in restoring the whole creation from the bondage of the curse. Or A glimpse of the new heaven, and new earth, wherein dwels righteousnes. Giving an alarm to silence all that preach or speak from hear-say, or imagination. By Gerrard Winstanley Winstanley, Gerrard, b. 1609. [12], 120 p. printed for Giles Calvert, at the black spread-Eagle at the west end of Pauls, London : 1649. Marginal notes. Sig. A4 missigned A2. Reproduction of the original in the Bodleian Library. eng Levellers -- Early works to 1800. Conduct of life -- Early works to 1800. God -- Righteousness -- Early works to 1800. A66687 R219016 (Wing W3049). civilwar no The new law of righteousnes budding forth, in restoring the whole creation from the bondage of the curse. Or A glimpse of the new heaven, an Winstanley, Gerrard 1649 47133 113 0 0 0 0 0 24 C The rate of 24 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-11 Andrew Kuster Sampled and proofread 2005-11 Andrew Kuster Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion The New Law OF RIGHTEOUSNES Budding forth , in restoring the whole Creation from the bondage of the curse . OR A Glimpse of the new Heaven , and new Earth , wherein dwels Righteousnes . GIVING An Alarm to silence all that preach or speak from hear-say , or imagination . By GERRARD WINSTANLEY . Out of the despised poor people , which are the stones and dust of the earth , man-kind , upon whom the children of the flesh treads , shall the blessing rise up , that shall restore all things . This is Sion whom no man regards , in whom the Father delights to dwell : This is Sion out of whom we are to expect the deliverer to come , that shall turn ungodlinesse from Jacob . You learned and great men of the earth , take notice of this , and remember you have been told . LONDON , Printed for Giles Calvert , at the black spread-Eagle at the west end of Pauls . 1649. TO The twelve Tribes of Israel that are circumcised in heart , and scattered through all the Nations of the Earth . Dear Brethren , THough you have been , and yet are the despised ones of the world , yet the blessing of the most High ( your King of Righteousnesse ) is in you , and shall spread forth of you to fill the earth . You are the field wherein the treasure hath lien hide ; all the dark and cloudy dayes of the Beasts time , times and dividing of time now expiring . Though dark clouds of inward bondage , and outward persecution have over-spread you ; yet you are the firmament , in whom the Son of righteousnesse will rise up , and from you will declare himself to the whole Creation ; for you are Sion whom no man regards , out of whom salvation shall come . That blessing ( which is the seed of Abraham ) lies hid in you , that is and must be the alone Saviour and joy of all men , from inward and outward bondage , and the restorer of the whole Creation from the curse it groans under . He lies hid in you , he is hated , persecuted and despised in you , he is Jacob in you , that is and hath been a servant to Esau a long time ; but though this Jacob be very low , yet his time is uow come , that he must rise , and he will rise up in you that are trod under foot like dust of the earth ; he will glorifie himself ●oth in you and from you , to the shame and downfall of E●au . The report of this blessed promised seed , shall go through the Earth in this ministration of the Spirit that is now rising up , as well as that ministration of the flesh and letter , that now begins to draw back , and his dominion , when he begins to rule the Nations , shall reach from one end of heaven to the other ; the whole earth shall be filled with the knowledge of the Lord , and of his Dominion there shall be no end . This is the consolation of Israel , it draws near to be made manifest , wait for it with patience . You whom I writ to are the seed of Abraham , and the blessing of Isaac and Jacob ; but 〈◊〉 me tell you , not the seed of Abraham after the flesh : for Ishmael and Esau , are not to share in this portion ; Their portions was of the earth , and they have received t●em , and spent them already by their unrighteousnesse ; your portion is the Lord himself which endures for ever . The powers of the flesh are to be made servants unto the promised seed ; and now comes the time that the elder sons , that are born after the flesh , shall serve the younger sons , in whom the blessing lies ; this is the fall of Esau , and the rising of Jacob , and shall be really done in the sight of the whole Creation as the other was . You are the Abrahamites in whom the blessing remaines , that lives not now in the type , but enjoyes the substance of circumcision ; For he is not a Jew , that is one outward in the flesh ; but he is a Jew , that is one inward , whose circumcision is of the heart : Whether he be born of the Nation of the Jews extant in the world , or whether he be one born of other Nations in whom the blessing remains ; it is Abrahams promised seed that makes a Jew ; and these are they of whom it is said , Salvation is of the Jews . What was that seed of Abraham , that is called the blessing ? It is the Law and power of righteousnesse , which made Abraham to forsake his Isaac , his dearest relations in the flesh , rather then he would refuse the way of his Maker ; and herein Abraham found peace : So that this King of righteousnesse , and this Prince of peace that ruled in Abraham , is the blessing of all Nations , for this shall save his people from their sins , and free them from all distempers of the unrighteous flesh . This is the one spreading power that shall remove the curse , and restore all things from the bondage every thing groans under . This is called Abrahams seed , because Abraham sprang from him , as a tree grows from the seed , which gave the tree its being and its name : And the Law of righteousnesse and peace , dwelling and ruling in any one is the seed of Abraham , and the severall branches of men and women in whom that power rests , are children and of the family of Abraham . For it was not the man of the flesh that was called Abraham , but the Law of righteousnesse and peace , that did rule and govern in that body , he was the Abraham ; the flesh is honoured with such a name by him that dwelt therein ; the name of the flesh before this righteous power was manifest in it , was Abram . As the humane body called Christ , was not the anointing , but the Spirit in that body , was the Christ , or the spreading power of righteousnesse , which was to fill the earth with himself . That body was but a house or temple for the present work , which was to draw down Moses Law , and become the substance of his types , and lambs , and sacrifices ; for that body was the lamb , that did fulfill the righteous will , by his voluntary and free-will offering up of himself , without forcing . So then : This Law of righteousnesse and peace , is Abrahams seed ; nay that manifestation in that humane body , was Abraham himself ; for Abraham is known to the Creation , by acting in or from that power that ruled the flesh . And every man or woman , born of Jew or Gentile , in whom this power rules and breaks forth , are the children of Abraham , and the man Abraham in whom the spirit dwelt in a lesse measure ; for he hath failings , was a type of the Man Christ Jesus , in whom the Law of righteousnesse and peace dwelt bodily , for there was no sin or unrighteousnesse in that body . Therefore Christ hath the honour above his brethren , to be called the spreading power , because he fils all with himself ; And because this power did appear to the Creation first in Abraham of all men we hear of , therefore every one that follows after him , and that are ruled by the same Law , are called children of Abraham , or children of that seed . But Christ the anointing he hath the preheminence , for Abraham sprang from him , and all Abrahamits are but a tree or vine that did spring from that one seed : for indeed the spirit of life , lies in the bottom , which lifted up both Abraham and his children , and is the one seed of righteousnesse and life , from which every one springs , what name soever any righteous body is called . Now this seed doth promise himself to be the blessing of all Nations , and the restorer of all things from bondage ; but the Nations of the earth , since that report was made , never yet enjoyed the benefit of it ; for the curse hath still rested upon the Creation , and hath been rather multiplied from year to year ; so that at this very day , those in whom the first fruits of restauration appears , do see darknesse , nay thick darknesse do cover man-kind : And the curse doth rest mightily in the fire , water , earth and air ; all places stinks with the abomination of the curse ; So that a man can go into no place , but he shall see the curse and enmity is that power that rules the creatures , that makes them jar one against another . Likewise miserry breaks forth upon man-kind , from these four Elements of which his body is made , and the curse rests within him , and the curse dwels round about him ; But Abrahams seed , is and must be the blessing of all Nations , and shall spread as far as the curse hat● spread , to take it off . And this seed ( Dear Brethren ) hath lien hid in you , all the time appointed , and now is breaking forth . And the Nations shall know , That salvation or restauration rather , is of the Jews , that King of righteousnesse and Prince of peace , that removes the curse , and becomes himself the blessing , arises up in you , and from you , and fils , and will fill the earth , both man-kind , and the whole Creation , Fire , Water , Earth and Air , for the blessing shall be every where . And though the seed of the flesh have cast you out for evil , and you have been the despised ones of the earth , and the children of the flesh refuses to buy and sell with you , yet now your glory is rising . And the ancient prophesie of Zecharie shall be fulfilled , That ten men shall take hold of the skirt of him that is a Jew , saying , Let us go with you , for we have heard that God is with you . This new Law of righteousnesse and peace , which is rising up , is David your King , which you have been seeking a long time , and now shall find him coming again the second time in the personall appearance of sons and daughters ; he will be a true Davider indeed , between flesh and spirit , between bondage and libertie , between oppressours and the oppressed ; he is and will be the righteous Judge ; he will lead your captivitie captive , and set you down in peace . He is now coming to raign , and the Isles and Nations of the earth shall all come in unto him ; he will rest every where , for this blessing will fill all places : All parts of the Creation in whom the curse remains shall be shaken and moved , and the seed of the flesh shall find peace no where : He will throw down the mountaines of the flesh , fill up the low valleys of the spirit , he will make rough wayes smooth , and crooked wayes strait , he will make the earth fruitfull , and the winds and the weather seasonable ; he will throw all the powers of the earth at your feet , and himself will be your governour and teacher , and your habitations on earth shall be in peace , that so you that are the Citie of the Lord , New Jerusalem , the place of his rest , may be the praise of the whole earth . If any one say : The glory of Jerusalem is to be seen hereafter , after the ●ody is laid in the dust ; it matters not to me what they say , they speak their imagination , they know not what . I know that the glory of the Lord shall be seen and known within the Creation , and the blessing shall spread in all Nations ; and Jerusalem indeed which is Abrahams children , sprituall Israel gathered together , shall be the praise and glory of the whole earth ; and the restauration of all things is to be seen within the Creation of Fire , Water , Earth and Air . And all bodies that are made of the compound of these four Elements , are to be purged and delivered from the curse ; and all shall know that this almighty King of righteousnesse is our Saviour , and besides hi●● there is none . The swords and counsels of flesh shall not be seen in this work , the arm of the Lord onely shall bring these mighty things to passe , in this day of his power ; and the hearts of men shall tremble and fail them with fear to see the misery that is coming upon the world , for the glory and riches of men shall be brought low , and the Lord alone shall be exalted . Therefore all that I shall say is this ; Though the world , even the seed of the flesh despise you , and call you by reprochfull names at their pleasure ; yet wait patiently upon your King , he is coming , he is rising , the Son is up , and his glory will fill the earth . And when you see the Doves flock to the windows ( not to your Church-windows ) but to the teachings of the Father , for his discoveries are the windows that lets the light of the Father shine into the soul : and these are dreams , voices and revelations immediatly from the Father himself , his own inward teaching , without which the soul is hungry , and flocks unto the inward discoveries and teaching of the Father for satisfaction , forsaking all other in point of inward rest . When you see or hear of the risings up of Israel , like the noise of mighty waters , carrying all before them , then rejoyce and say , Your redemption draws near , and the reports from the Lord are true : wait with a meek and quiet spirit for the consolation of Israel , even the coming forth of the deliverer , That shall turn ungodlinesse from Jacob . Then shall Jacob rejoyce , and Israel shall be glad . So I rest January 26. 1648. A waiter for the consolation of Israel JERRARD WINSTANLEY . The New Law OF RIGHTEOVSNES Budding forth , to restore the whole Creation from bondage of the curse . CHAP. I. THere is nothing more sweet and satisfactory to a man , then this : to know and feel that spirituall power of righteousnesse to rule in him , which he cals God . For while the flesh through hasty and violent lusts , doth rebell against the spirit , it hath no true peace , but is still pulling misery upon himself . But when the created flesh is made subject to the law of righteousnesse , and walks uprightly in the Creation , in the light of that spirit , then it lies down in rest . In other writings I have declared what I know , That Almighty power & ever living Spirit is , which rules and preserves the whole Creation ; fire , water earth and air , and of every creature in these elements ; or that is made up of all these in a compound matter as all flesh is . And something I shall here add to the rest , which I only hold ●orth to my fellow creature , man ; not customarily to make a trade of it , for fleshly ends , but occasionally as the Light is pleased to manifest himself in me ; that others from me , and I from them may be witnesses each to other , of our Maker how he shines forth in his own light , through each other to the profit of the Creation . In the beginning of time the whole Creation lived in man , and man lived in his Maker , the spirit of Righteousnesse and peace , for every creature walked evenly with man , and delighted in man , and was ruled by him ; there was no opposition between him and the beast , sowls , fishes , or any creature in the earth : so that it is truely said , The whole Creation was in man , one within , and walked even with him ; for no creature appeared to be a visible enemy to him : for every creature gave forth it self , either for pleasure or profit of man , who was Lord of all : And man lived in his Maker the Spirit , and delighted in no other ; there was an evennes between man and all creatures , and an evennesse between man and his Maker the Lord , the Spirit . But when man began to ●all out of his Maker , and to leave his joy and rest which he had in the spirit of Righteousnesse , and sought content from creatures and outward objects , then he lost his dominion , and the creature fell out of him , and became enemies and apposers of him , and then rise up mountaines , and valleys , and hils , and all unevennesse , both in mans heart , and in mans actions . And as the man is become selfish ; so are all the beasts and creatures become selfish ; and man and beast act like each other , by pushing with their horns of power , and devouring one another to preserve self . And truly as man might see all creatures lived at rest in him in the beginning , so he may see all creatures in him now , but in a rest-lesse condition , groaning under bondage , waiting for a restauration . The covetousnesse , the subtilty , the cruelty , the pride , the envy , the devouring power that is in the flesh of man are the very distempers that are in such and such beasts and fowls : So that while man is ruled by such powers , and declares no other actions but what is in the beast ; he indeed goes in the shape of a man , but properly he is a beast of such and such a ravenous principle . And this now is the Curse , Man is gone out of his Maker , to live upon objects ; and the creatures are gone out of man , to seek delight in pushing and devouring one another , and the whole Creation of fire , and water , earth and air ; and all bodies made of these are put out of order , through mans rejecting the Spirit to live upon objects . But now the time is come , that the Spirit will draw all things into man againe , to live and be at rest in him , as their Governour , as their Lord , and man and the Creation shall become even againe , and so man returning to his Maker , to rest in peace in none but him . The whole Creation shall be governed , preserved & comforted by the one spirit , the King of Righteousnesse , and all bondage , curse and tears shall be done away : And this is that I wait for , being assured it shall be accomplished , having received a taste . But as the state of the world is , in the generality , I am made to see , That in times past and times present , the branches of man-kind have acted like the beast or swine ; And though they have called one another , men and women , yet they have been but the shadows of men and women . As the Moone is the shadow of the Sun , in regard they have been led by the powers of the curse in flesh , which is the Feminine part ; not by the power of the righteous Spirit which is Christ , the Masculine power . But when they come to see the spirituall Light that is in every ceature , and in that power and light do walk righteously towards other creatures , as well beasts as man-kinde , that the creation as much as in them lies one by one , may be upheld and preserved in its glory ; then they begin to appear and act like men ; and rise up from the low earth of a beastly and swinish nature , to acknowledge and honour their Maker in the light of himself . Experience shews us That every beast doth act in oppression and cruelty , towards such creatures , as he can master at advantage . And thus doth the flesh of man , which is the King of beast : For when the wisdome and power of the flesh raigns , which in deed is Adam , that man that appeared first to rule the earth , man-kinde , and by his unrighteousnesse makes it a land of barrennesse : For this first Adam is such a selfish power , that he seeks to compasse all the creatures of the earth into his own covetous hands , to make himself a lord , and all other his slaves . And though he gets lands , moneys , honours , government into his hands , yet he gives the King of righteousnesse , but a company of sawning words of love and obedience ; for he makes unrighteousnesse to dwell in heaven and earth , that is , in the whole Creation , by his unrighteous government , and so he becomes the chief Rebell , the Serpent , the Devil , the Murderer , oppressing the Creation , setting himself above all in tyranny : And this power is the curse which the whole Creation groans under , waiting for a restoration by Christ the King and law of rigteousnesse , who is the restorer of all things . And here first I shall declare what Adam the first man is , who to me appears to be the wisdome and power of the flesh , carrying along the Creation , man , to live upon creature objects , and to loath and despise the Spirit that made all , and that dwels in all things according to the capacity of every single creature : and all that Adam doth is to advance himself to be , The one power ; he gets riches and goverment into his hands , that he may lift up himself , and suppresse the universall liberty , which is Christ . And if he preach , or pray , or performe any service relating to the Spirit , it is for this end , that he may get peace thereby , and so seeks to honour flesh by procuring his own peace , by his own wit and pollicy if that would doe . So that this Adam appears first in every man and woman ; but he sits down in the chair of Magistracy , in some above others ; for though this climbing power of self-love be in all , yet it rises not to its height in all ; but every one that gets an authority into his hands , tyrannizes over others ; as many husbands , parents , masters , magistrates , that lives after the flesh , doe carry themselves like oppressing Lords over such as are under them ; not knowing that their wives , children , servants , subjects are their fellow creatures , and hath an equall priviledge to share with them in the blessing of liberty . And this first Adam is to be seen and known in a two-fold sense . First , He is the wisdome and power of the flesh in every man , who indeed is the beast , and he spreads himself within the Creation , man , into divers branches ; As into ignorance of the Creatour of all things , into covetousnesse after objects , into pride and envy , lifting up himself above others , and seeking revenge upon all that crosses his selfish honours ; and into hypocrisie , subtilty , lying imagination , self-love ; from whence proceeds all unrighteous outward acting . This is the first Adam lying , ruling and dwelling within man-kinde . And this is he within every man and woman , which makes whole man-kinde , being a prisoner to him , to wonder after the beast , which is no other but self , or upon every thing whereupon self is s●amped . Secondly , The first Adam is the wisdome and power of flesh broke out and sate down in the chair of rule and dominion , in one part of man-kind over another . And this is the beginner of particular interest , buying and selling the earth from one particular hand to another , saying , This is mine , upholding this particular propriety by a law of government of his own making , and thereby restraining other fellow creatures from seeking nourishment from their mother earth . So that though a man was bred up in a Land , yet he must not worke for himself where he would sit down . But from Adam ; that is , for such a one that had bought part of the Land , or came to it by inheritance of his deceased parents , and called it his own Land : So that he that had no Land , was to work for those for small wages , that called the Land theirs ; and thereby some are lifted up into the chair of tyranny , and others trod under the foot-stool of misery , as if the earth were made for a few , no● for all men . For truly the common-people by their labours , from the first rise of Adam , this particular imterest upheld by the fleshes law to this day , they have lifted up their Land-lords and others to rule in tyranny and oppression over them . And let all men say what they will , so long as such are Rulers as cals the Land theirs , upholding this particular propriety of Mine and Thine ; the common-people shall never have their liberty , nor the Land ever freed from troubles , oppressions and complainings ; by reason whereof the Creatour of all things is continually provoked . O thou proud selfish governing Adam , in this Land called England ! Know that the cries of the poor , whom thou laieth heavy oppressions upon , is hea●d . This is unrighteous Adam , that dammed up the water springs of universall liberty , and brought the Creation under the curse of bondage , sorrow and tears : But when the earth becomes a common treasury as it was in the beginning , and the King of Righteousnesse comes to rule in every ones heart , then he kils the first Adam ; for covetousnesse thereby is killed . A man shall have meat , and drinke and clothes by his labour in freedome , and what can be desired more in earth . Pride and envy likewise is killed thereby , for every one shall look upon each other as equall in the Creation ; every man indeed being a parfect Creation of himself . And so this second Adam Christ , the restorer , stops or dammes up the runnings of those stinking waters of self-interest , and causes the waters of life and liberty to run plentifully , in , and through the Creation , making the earth one store-house , and every man and woman to live in the law of Righteousnesse and peace as members of one houshold . And in the next place I shall declare the mystery of the Spirit in a two-fold way : First , he makes the Creation , man-kinde , to see , loa●h and forsake this Adam , this fleshly man ▪ This devil or power of darknesse that rules in the creatures , and leads them into waies that brings misery , pain and death , which is hell , a condition of uncomfortable darknesse of the curse . Secondly , He makes man-kinde to see , to love and delight in the Spirit Reason , which is the law of Righteousnesse , that made them , and s●tles them in peace ; when in the light and power thereof , they are made to forsake the flesh with all his wayes of bondage ; for truly when the flesh is made subject to Reason , that light that inlightens every thing , then it hath peace and liberty , and is freed from those heart-aking pressures and sorrows , which the flesh puls upon himself by his violent , rash , unrighteous , and unreasonable actings . The Almighty hath declared three methods in discovering this mystery in the compasse of six dayes , or 6000 years near hand expired ; in every one of which he draws man-kind higher and higher into himself , out of the power of the Serpent or bondage . And when he alone is advanced , he draws all men after him , which is the finishing up of the mystery . The first Method is this : He was pleased to call forth Moses to be his servant , and in , by and through him , he reveals himself to lie under types , shadows , sacrifices ; that man-kind by them might be led to see his Maker ; And this was the Covenant of an outward testimony , which Moses , a man that was mixed with flesh and spirit , was Mediatour of . And this Secondly did point out the Apostolical testimony which was to be manifested in aftertimes ; and that was to acknowledge honour , and bear witnesse of the Lamb Jesus Christ , that was the substance of Moses . For the Apostles declare themselves to be witnesses of Christ , the great Prophet , that Moses said should come after him , to whom every man should hearken , and then leave the teachings of shadows , which they receive from him . Therefore say they , We eat and drank in his presence , we heard him speak , and saw his miracles , and bear testimony to the world , that the Rulers of the Jews slew him , and that he was raised from the dead by the Almighty power . And this single appearance of the man Christ Jesus ( for herein the righteous Law dwelt bodily ) was a more spirituall declaration then the former . And this types out The third Method of Divine discovery , which indeed doth finish the mystery ; and herein the Lord takes up all into himself , even into the Spirit that governs the Creation ; for he is in all , and acts through all . And all power of righteousnesse that appears in any subject is still but the Lord , in such or such a discovery ; for as the man Christ Jesus swallowed up Moses ; and so the Spirit dwelt bodily in that Lamb , which was spread abroad in the types ; And man-kind is to behold the Law of Righteousnesse , in none , but in that his wel-beloved Son . Even so that single body is a type : That the same Spirit that filled every member of that one body , should in these last dayes be sent into whole man-kind , and every branch shall be a joint or member of the mysticall body , or severall spreadings forth of the vine , being all filled with the one Spirit , Christ the anointing , who fils all with himself , and so he becomes the alone King of Righteousnesse and peace that rules in man . And the powers of the flesh which is the Serpent or curse , shall be subdued under him , and man-kind shall be made onely subject to this one Spirit , which shall dwell bodily in every one , as he dwelt bodily in the man Christ Jesus , who was the Son of man . Now as Moses declared , That the Lamb Jesus Christ should be that great Prophet to whom every one should give ear , & delivered it in general termes , leaving the particular discoveries of his new doctrine to the Lamb himself when he came ; and so did not go about to imagine matters that was above his circle ; and we see the Doctrine of Jesus Christ , when he came , far exceeded the Doctrine of Moses ; the one being the substance of the other , and so mo●● spiritual makings forth then the other . Even so , the man Christ Jesus , the great Prophet , declared in general termes what should be in later times , leaving it to every son and daughter , to declare their particular experiences , when the Spirit doth rise up in them , and manifests himself to them . For they that believe ( saith he ) out of their bellies shall flow rivers ( or plentifull discoveries ) of the water of life . Therefore as Moses gave way to Christ ; for when Christ appeared in flesh , Moses administration began to be silent and drew back , and set Jesus Christ in the chair to be the great Prophet that should be the teacher in types after him . And the ministration of these discoveries were to raign in the world , their appointed times . Even so the Lamb Christ Jesus , or that single body , gives way to the holy Ghost , or spreading Spirit ; If I go not away , the Comforter cannot come to you ; for he that dwels bodily in me , is to spread himself in you , that as the Father in me , and I in him are one : even so I in you , and you in me , may become one wit● the Father . And the testimony of the Apostles declares as much : Though we have known Christ after the flesh , ( in one single body ) yet now henceforth know we him no more so ; but we look after that mystery , which hath been kept secret from ages and generations past , which is Christ in you , the hope of glory . And therefore I must tell you that yet live in dipping , in water and observation of Gospel-forms and types ; you live yet under the ministration of Jesus Christ after the flesh , declaring the Lamb Christ to remain as yet in one single person . But know you , that as the ministration of Moses gave way to this ; so this ministration is to give way to the inward teachings of Christ , and the spreading of the Spirit , in sons and daughters , which will more excellently declare the glory of the mystery . The man Christ Jesus himself , told the woman of Samaria ; Woman the time is coming that neither in Jerusalem , nor in this mountain shall men worship the Father , but they that worship him shall worship him in Spirit and in Truth , for the Father seeks such to worship him . By these words , The Son of man declares , that both outward forms , customs and types of Moses worship under that ministration at Jerusalem , likewise all forms and customs , and types of this ministration of himself , as the Lamb held forth at a distance to be our Mediatour , should all cease and give way to the spirituall worship of the Father in the latter dayes ; or to the spreading of the Divine power in men , the one Law of Righteousnesse , being the teacher of all . So that upon the rising up of Christ in sons and daughters , which is his second comming , the ministration of Christ in one single person is to be silent and draw back , and set the spreading power of Righteousnesse and wisdom in the chair , of whose Kingdom there shall be no end . So as all things were gone out from the Spirit , and were gone astray and corrupted . The Spirit in this great mystery of truth being manifested in flesh , burns up that drosse out of the Creation , and draws in all things back again into himself , and declares himself to be the alone wisdom and power of Righteousnesse , that rules , dwels , that governs and preserves both in and over the whole Creation . And now the Son delivers up the Kingdom unto the Father ; And he that is the spreading power , not one single person , become all in all in every person ; that is , the one King of Righteousnesse in every one . Here we may see what the dividing of time is , which is the last period in which the Beast is to reign● for now every ministration pleads his priviledge , till the Law of Righteousnesse drown up all in himself . Moses yet pleads a priviledge in the practice of the Jews after the flesh . The Son of man , or Christ in one single person ple●ds a priviledge , and not onely the true ministration of the Son of man according to the Apostles declaration ; But likewise many false forms , customs and observations of Divine worship are raised up , through a wrong understanding of those Scriptures , all plead a priviledge . And lastly , the ministration of the Spirit , forsaking all types and ●ormes , worshipping the Father in the substance of truth . This now pleads his priviledge , as his due right by course . So that you see here is the dividing of time . But this last ministration is the sufferer for the present , as being denied his right by the former , that ought to give way . And as the worshippers in Moses ministration , envied and killed such as worshipped the Son of man , the Lamb : So now , those that worship Christ at a distance in their severall Congregations and forms , and are most zealous therein , are in these dayes the most bitterest enemies to the ministration of Christ in Spirit and in truth . But when this ministration of the Spirit spreads himself , he will make the greatest separation that ever was . For though Israels separation out of Egypt amazed the world , and the separation of gathered Congregations out of Parish Churches ( so called ) did trouble the earth , though it is no more but going out of one form into another , not into the unitie of the one Spirit . Yet this ministration of the Spirit now rising up by right of inheritance , will take peace from the world much more : for he hath begun , and he will and shall go on , to gather the scattered of Isreal together , out of all Aegytian bondages , and self-seeking oppressing government , and out of all forms and customes of the Beast , to worship the Father in spirit and truth , being made to be all of one heart and one minde : And this shall more and more appear , as the earth grows up to be a common treasury for all . Therefore let me tell you , That all your enmity will not uphold your ●orms , your imprisoning , and reviving , and making law to suppresse such as ●●e contrary to you , will never work your will , but pull miseries and shame upon your selves ; as the zealous Scribes and Pharisees did in killing of Christ the Sonne of man : Therefore be patient , look up for teaching in this dividing of time , when the Law of Righteousnesse arises up ; and makes himself more manifest , he will reconcile all , make every one to be of one heart and one minde ; and no other power must be the restorer , but this King of Righteousnesse and Peace : for this is he that makes men doe as they would be done unto , And then envie and bitternes dies . Now search the Scriptnres , you that stand up to be Teachers , that say I deny the Scriptures , and let them judge me , whether I deny them or no ; but one thing you shall finde to your shame , that those Scriptures of the Prophets and Apostles , which you seeme to preserve with such love and zealous tendernesse , shall cast the first stone at you , to stone you out of your Pulpits ; for you doe not professe those Scriptures in love to them , but in zealous covetousnesse to uphold your trade . For now when Christ begins to arise up in sons and daughters , whereby the Scriptures are honoured and proved true Prophecies , Promises , Visions , and Revelations ; you deny their testimony , and cry out Visions and Revelations are ceased ; and so you will ever have people to be hearing you speak the declaration , because you live by it ; but if any receive the power from on high , you cry out upon it , It is self-conceit , errour and blasphemy : Well , he is at worke that will discover your shame ; Wickednes shall slay the wicked , though no mans hand be upon him . CHAP. II. THere are three more discoveries of Christ , to make the mystery of the Spirit shine in its excellency . As Frst , The great world , wherein are variety of creatures , as Sunne , Moon , Stars , Earth , Grasse , Plants , Cattle , Fish , Fowl , and Man , the Lord over the lower Creatures , all sweetly conjoyned to preserve each other , is no other but Christ spread forth in the Creation ; and so upholding the Creation by hi● own wisdome and power ; for he is the maker , the preserver and restoring Spirit , Therefore his name is called , I , and I am , The Lord , and besides me there is no Saviour ; But this is Christ very remote ; for though he rule in the whole Creation , yet no single creature could discern o● spie him out , he is in every one , and yet that single one knew him not . And therefore this one Almighty power began to make forth himself in visible descriptions before the creature● causing every creature to hold forth the light and power that is in them , that so the mighty Creatour may at length be known , in the clear sighted experience of one single creature , man , by seeing , hearing , tasting , smelling , feeling , This one power of Righteousnesse , as he rests in the Creation , that man may be the mouth that shall make a clear discovery of Christ to others from the testimony that is in himself ; for hee is to see Christ within himself , before hee can see him in other creatures . And therefore , Secondly , The Sripture in their severall declaration , types , prophecies , visions , voyces , revelations , actings of men , in patient doing and suffering in righteousnesse , is no other but Christ in the letter , lying under the experimentall words of those Pen-men , setting forth the one Almighty , in his severall actings , and his severall conditions , wherein he hath appeared to the view of the whole Creation ; but seen and known only , by the one creature , man , in whom hee is purposed to dwell bodily . But still here is a large distance between Christ and the bulk of man kinde ; for though some few particular ones have seen him , and could declare him , yet others are ignorant of him : So that the universalitie of man-kinde may see these two discriptions of Christ , that is in the Creation , and in the Scriptures , both without themselves . And when any attains to see Christ in these outward discoveries , it is full of sweet delight , but this settles no true peace ; for that delight that is fetching in from things at a distance from us , may be lost againe , and return into its proper seat againe : As the pleasant beames is of the Sun , which refreshes the outward man , may be lost , for when the Clouds come between , the beames returne into the Sun again , which is their proper seat , and men loseth , the refreshing , warmth and hear . And therefore , Thirdly , Christ or the spreading power of light , is drawing the knowledge of himself , as he lies in all things , into the clear experience of man , into whole man , yea , into every brench of man-kinde and he the Sonne of Righteousnesse will not only shine into , but fix hinself in every one . So that perfect man shall be no other but God manifest in flesh : for every manifestation of this power in any creature , shall be seen , known , rejoyced in , and be declared of by man . The light , and heat , and Spirit of the Sunne , shall be declared by the Sonne of Righteousnesse in man : The sweet compliance of love in one creature towards another ; as the clouds to wa●er the earth , the earth to send forth the fruits to preserve the living creatures , that feeds thereupon , shall be declared by that living power , Love and Righteousnesse , that is seated in man towards any creature . So that , though this one Almighty power be spread in the whole Creation , yet it will appear to have his chief residence in man , that in , by and through man , that one spirit may rule and govern the works of his own hands in Righteousnesse . Every declaration of Christ in the Scriptures , shal be seen and known in the clear experience of every sonne and daughter ( when this mystery is finished ) for Christ , who indeed is the anointing , shall fill all , and all shall be the fulnesse of the anointing : So that whatsoever a condition a man is in , it is one or other condition that the childe Jesus was in , growing upwards towards man-hood ; there is child hood , youth and old●age in the anointing . For the wisdome and power of truth , that was poured upon the head of the Son of man , grows upwards towards perfection in sons and daughters : Even as wee see any tree , corn or cattell , grows up in the eye of man by degrees ; for as these creatures doe not attaine to perfectson on a sudden ; neither doth the spirit of Righteousnesse rise up on a sudden perfection , but by degrees And therefore , He that beleeves makes not hast ; The hastie flesh would have all content on a sudden , but the spirit is moderate and rises up patiently , its powerfull and quick , and yet slow ; its slow , but yet sure ; it will sit down in peace in a man , though it run thorow many thorns and briars first . Yea , I say , whatsoever condition you are in Christ or the anointing being in you , appears in that condition in you . If you be in a condition of poverty , so was Christ the Son of man , he had not whereon to lay his head . If you be hated for Rigteousnesse sake , so was he , nay it is the anointing in you that is hated . If angry , proud and tyrant-ruling flesh seek to imprison you and kill you , so they dealt with him , and it is still the righteous man in you that is opposed . If you be made to joy in the Father , the Spirit of truth ; it is he within you that rejoyces in himself ; if you feel a waiting , meek spirit in you , it is still Christ in you , who is meek and lowly . If you feel the power of love dwell within you , leading you to love enimies , and to do as you would be done unto , it is Christ in you , who is the law of love and Righteousnesse , And in every condition you are in , this law of the Spirit meets with the powers of your own flesh f●etting and fighting against him : For envy , frowardnesse , self-love , covetousnesse are the power of darknesse in you , that fights against the Spirit , that sweetly seeks the preservation and peace of all . But that opposing power in you is the devil , serpent and power of darknesse , which Christ the power of light , rising up in you ; will destroy ; and so mortality shall be swallowed up of life . And Christ will not sit down in peace , rejoycing in you , till he hath subdued all these inward and outward enemies under his feet , and himself become the alone King of Righteousnesse in you ; for he is that mighty King , that shall be established upon the holy hill of Sion ; that is , He shall be only King , unto whom every man & woman shal be made a subject ; This King shall raigne for ever and ever : And this is he you would call God ; but indeed the power of darknesse is the god that rules in most men and women , both professours and others : and they will subject to this their god of darknesse , till the power of light Christ take him away . So that whatsoever estate a son or daughter is in , it is still but Christ combating with his enemies , in that estate , drawing all into himself , and destroying all oppsing powers , that himself may remain to be the one alone Almighty power , spread forth every where , and so doing the will of the Father , brusing the Sarpents head in you ; and that he himself , who is the divine , may grow up , flourish , remaine and bring ●orth aboundance of fruit in you , when your created flesh is purged from bondage , and made subject to him . But if Christ and the Father be all one power and wisdome , why do you make a distinction , as if they were two ? I answer , The Father is the universall power , that hath spread himself in the whole globe ; The Sonne is the same power drawn into , and appearing in one single person , making that person subject to the one Spirit , and to know him that dwels every where . There is not a person or creature within the compasse of the globe , but he is a sonne of the of the Father ; or the breakings forth of that power in one body ; now every small creature is the light of the Fa●her , though it be a dark one ; but man living in the light of the Father , is called The wel-beloved Sonne , because that one power of Rigteousnesse dwels bodily in him , and the whole Creation is drawn up into that one centre , man . And now the Lord a lone is exalted in this day of his power ; for now the Serpent is cast out of heaven , a●l powers of darknesse are subdued , and the Spirit remaines conquerour in man , yet in single man ; and so filling the living earth , man-kinde in all his branches with himself , the one Spirit . This spreading power is the Fathers house , in which there are many mansions , or dwelling places ; every crerture lives herein : for in and by him every one lives , and moves , and hath his being : This is to speak truth as it is in Jesus . This is Sion that is above , where the Father dwels in his glory . Sinai is the mountaine of flesh , that is to be burned with fire , that is , the Spirit of Righteousnesse is the fire , that will burn-up all unrighteous powers in the flesh . And to see this power of Righteousnesse spreading himself every where , destroying death , and preserving the Creation , is to see him you would call God , with open face ; and you can never see him plainly and nakedly , till you come thus to see him ; therefore you Priests and zealous ptofessors , learne hereafter ro know what power it is you call God : for the word God , signifies a Governour , and it may as well be attributed to the devil , as to the law of Righteousnesse ; for assure your selves , if covetousnesse , pride and bitter envy doe rule you , as it is apparent this dark power rules most of you , then the devil is that god you worship ; and you are strangers and enemies to the Spirit of Truth that dwels every where , which you seem to call your God or Ruler . CHAP. III. ANd this is no new Gospel , but the old one ; It is the same report that the Pen-men of Scriptures gave for the everlasting Gospel , God with us , or God manifest in flesh . The Father exalted above all , and in all ; for the Prophets and Apostles declare these two things . First , the Spirit spreads himself abroad in sacrifices and types , as in Moses time , and then takes all into himself againe ; the Spirit manifest in ▪ one person , as in the son of man ; For all the writings of old and new Testament , are all centered in Christ , and are swallowed up into him : And this Christ is not only confined to the Lamb Jesus anointed , but is the enlarging of the same anointing , in the particular persons of sonnes and daughters , in whom the same spirit of truth the comforter , is to be manifest in after times . And this power shall not only fill man-kinde , and be all in all therein , but all other creatures , of all kinde according to their severall degrees , shall be filled with this one spirit , anointing : As Pauls testimony reports , that the whole Creation of all kindes of creatures , in whom the curse is spread through mans unrighteousnesse , doth all groan and travell , waiting for the manifestation of the sonnes of God . When man-kinde shall be restored , and delivered from the curse , and all spirited with this one power , then other creatures shall be restored likewise , and freed from their burdens : as the Earth , from thorns , and briars , and barrennesse ; the Air and winds from unseasonable storms and distempers ; the Cattle from bitternesse and rage one against another . And the law of righteousnesse and love shall be seated in the whole Creatton , from the lowest to the highest creature . And this is the work of restoration . So that all the glory and content that man takes in other creatures of the earth , it is but a rejoycing in himself ; or that spirit that is within him being more and more filled with peace to see , feel , taste , smell and hear , the power of the whole Creation , to have a sweet complyancy of love in him , and with him . For now all jarring , rashnesse , violent storms , barrennesse of the earth , corruption in fire and water , enmity in cattles , oppressing principles in one man over another , are all kept and swept away like locusts , by this strong East winde , the Lord himself at his coming . And every creature in his kinde sings in Righteousnesse , and man lives and rules in the strength of that Law , by reason whereof all teares and are wiped away . And when this glory is finished , as it must be ; for it is begun to be made manifest , for the poor they doe receive the Gospel : and it is yet hid from the learned ones , the teachers and the rulers of the world . Then those writings are made good , That all enemies are subdued under the ●eet of the anointing , who is this spreading power of Righteousnesse , and there is no opposite power remaining . For the power that shall now appear , is no other but the Lord himself , dwelling every where : And the whole Creation is his ga●den wherein he walks and delights himself , And now the Kingdome is delivered up in●o the Fathers hand , the one Spirit that fils all , and is in all . And the distinction of dominion in one single person over all , shall cease ▪ and no distinction shall be owned , but King of Righteousnesse , dwelling in every one , and in the whole body of the Creation ▪ all being sweetly and quietly subject to him , and he sweetly and quietly ruling in them : And this shall be that City Sion , of which glorious things are spoken . And now in this new heaven and new earth , he himself who is the King of Righteousnesse doth dwel and rule ; and this is the excellency of the work ; when a man shall be made to see Christ in other creatures , as well as in himself ; every one rejoycing each in other , and all rejoycing in their King . O ye hear say Preachers , deceive not the poeple any longer , by telling them that this glory shal not be known and seen , til the body is laid in the dust . I tel you , this great mystery is begun to appear , and it must be seen by the material eyes of the flesh : And those five senses that is in man , shall partake of this glory . This is Christ rising up and drawing al things into himself . This is the Spirits entrance into the Father ; which is heavenly glory which rises , and shal rise higher and higer in Israel , He that hath part in the first Resurrection , the second death , of the bodies laying down in the dust , shal have no power , to break their peace , or hinder their glory , but shall further the increase of it . But now that power of unrighteousnesse , that rules and fights in man kinde against this , shall be destroyed , subdued , and shall never be reconciled to , nor partake of this glory . My ●eaning is this , The power of pride , and the power of humility , shal never dwel quietly in one heart together . The power of love , tendernesse and righteousnesse , and the power of envy , hardnesse of heart , and covetous unrighteousnesse , shall never dwel quietly in one heart together . Uncleannesse and chasticy shal not dwel in peace together : The son of the bond-woman , rebellious flesh , shal not be heir with the son of the free-woman , flesh made subject to the Law of Righteousnesse within himself . There is no quiet peace in a man , til the Kingdome of darknesse be conquered , and the Serpent be cast out and so the heart made a fit temple or house for the Spirit to dwel bodily in . A man is not counted a man from the bulk of his body of flesh , but the power that dwels in that body of flesh , is the man , either the righteous man or the wicked : And if the wicked power rule in the body of the flesh , this is he that must be burned up , subdued , destroyed , and never enter into rest . This is Christs enemy . But if the righteous power doe rule , or being weak , and so is kept under by the other dark power doth hunger and thirst after righteotsnesse , that he might be King . This power is to be redeemed from bondage , and set at libety , and sit down in rest and peace . This is Christ rising out of the dust , and hee shall wholly be raised up to live and dwel in the Father , and the Father in him , and all opposite powers of bondage , that now afflicts , shal be trod under his feet . Therefore now yon zealous Preachers and Professors in al forms , if you have eyes look within your selves , and see what power rules within the bodies of your flesh ; If you finde that the inward power is envy , rash anger , covetousnesse , self-honouring , secret pride , uncleannesse of flesh , close dissimulation , and the like ; know you , that that power is your self , your very self , a devil , the serpent , the subtil , and yet strong power of darknesse , that would fain be counted an Angle of Light . And though you be called by the name of such a man , or such a woman , yet you are but the father of lies , and of the power of bondage that must be destroyed and perish : And that humane flesh , that you dwell in , being part of the Creation , shall be cleansed off you , by the spirit of burning , till it be freed from you , that are the curse , the bondage of it under whom it groans . And when you are cast out , who is the serpent , it shall be a temple for the Father himself to dwell in , a garden wherein he himself will take delight . For it is thou , O thou wicked power that is the curse , I say , The thorns and briars that troubles the Creation , and thou must be rooted out , and sorrow , and everlasting weeping shall be thy po●tion , for thou shalt never find the prince of peace . Well , I know you that would be Angels of light and are not , will count this which I speak madnesse , but you shall find these words true . For all powers that are opposite to the power of Righteousnesse , must , and shall be d●stroyed , and the Lord alone shall be exalted in this day of his power , and this power of Righteousnesse shall be exalted in flesh , as well as over flesh . Who was it that put the Son of man to death ? Was it the humane flesh ? or the power of darkness , that ruled in flesh ? Surely that power of darknesse in the flesh did it ; and that cursed power , was the Scribes and Pharisees ; And so now that power of enmity , that rules in those bodies of yours , making your bodies of the flesh slaves to its lusts and will , is still the Scribes and Pharisees , or devil , that fights against Christ , and would not suffer him to rise up in flesh ; but cals his power blasphemy , because he crosses you ; for if he rise flesh , you must fall in flesh ; If he be King , as he must be , you must be his foot stool . Well , mind what power rules in you , whether it be a particular , confining , selfish power , which is the Devil , the Scribes and Pharisees . Or whether it be a universall spreading power , that delights in the liberty of the whole Creation , which is Christ in you . The particular selfish power , when it is either crossed or shamed , it grows mad and bitter spirited , and endeavours either to kill that body it dwels in , or some others that angers it . But the Power of Christ , the Law of Righteousnesse ruling within , is not moved to any such rashnesse , it is patient , meek and loving ; and doth act righteously both to his own body , and to others , though they be his enemies . CHAP. IV. ANd truly here lies the chiefest knowledge of a man , to know these two powers which strives for government in him , and to see and know them distinctly one from the other , that he may be able to say , This is the name and power of the flesh , and this is the name and power of the Lord . For these two powers are the two Adams in man-kind ; they are Iacob and Esau , striving who shall rule in the Kingdom , the flesh first . Or these are the Son of the bond-woman , viz. The powers of the flesh , which is the serpent , Devil , or power of darknesse . Or the Son of the free woman , which is Christ , the wisdom and power of Righteousnesse , ruling in flesh , and making it free from the others bondage . And here I shall declare , what I know the first Adam or son of bondage is . And secondly , What the second Adam , or son of the free-woman is ; both which Powers I have seen and felt manifested in this body of my flesh . First , I shall shew , how the first Adam in his time of rule , hath suppressed and kept under the second man , the anointing . And then secondly , how this second man in the time appointed of his rising , doth kill and crucifie the first Adam daily , with all his lusts , and freeth me from that slavery . The first Adam kils and crucifies Christ in me , when I consent and make provision to satisfie my pride over humility , covetousnesse over contentednesse , envy over love , lust before chasticy , esteeming the power of an humble , loving and righteous spirit , towards the poorest creatute , but a low and contemptible thing , or the like . Now Christ is crucified in me , he rules not , he acts not in a lively power ; but the first man of the flesh he governs the Kingdom , my body in unrighteousnesse . And Christ lies buried in this earthly tabernacle , under those cursed powers in my enslaved body . But then secondly , When the fulnesse of time comes , that it is the Fathers will , that Christ the spirit of truth shal arise above the power of unrighteousnesse in me ; that is , humility arises above pride , love above envy , a meek and quiet spirit above hasty rash anger , chastity above unclean lusts , and light above darknesse . Now the second Adam Christ , hath taken the Kingdom my body , and rules in it ; He makes it a new heaven , and a new earth , wherein dwels Righteousnesse . I shall explain these two Adams a little more : First then , The first Adam , or man of the flesh , branches himself forth into divers particulars , to fetch peace into himself , from objects without himself . As for example , covetousnesse is a branch of the flesh or first man , that seeks after creature enjoyment or riches ; to have peace from them . Pride looks abroad for honour ; Envy seeks the revenge of such as crosses his fleshy ends , by reproch , oppression , or murder . Unclean lusts seeks to embrace strange flesh . Imagination flies abroad , to devise wayes to satisfie the flesh in these desires : Hypocrisie turns himself into divers shapes ; ye sometimes into an Angel of light , a zealous Professour to compasse these ends . And self-love ( which is ignorant of the universal power ) lies couching in the bottom , sending those six several powers of darknesse abroad to fetch in peace to delight self , that lies at home in the fleshy heart . And all these powers make up but one perfect body of sin and death , one Devil , or one compleat power of darknesse ; or that whorish power , called the Beast with seven heads . And it is called the Beast , because all those seven discoveries are of the flesh ; and flesh is no other , but a beast ; and the wise flesh of man , is said to be the beast , the King of beasts , that was to raign fourty two mo●ths , or for a time , times , and dividing of time , and then he should be destroyed by the man of Righteousnesse , Christ . And truly upon every head there is ten horns , that is , there are many branchings forth of powers from every head to satisfie self ; which are Kings indeed . And they are called ten horns every head , encountering against the five senses of the left hand man , and against the five senses of the right hand man of righteousnesse , and so fights against every particular spreading forth of Christ So that these Kings are not to be restrained to the Kings of the Nations ; though that is true , such powers are enemies to Christ , and they must yield up their Kingdoms unto him , and those that are angry against Christ are to be destroyed . But these ten horns are Kingly powers of the flesh , that rules within every man , leading him captive under the body of the power of darknesse ; for there is not the branching forth of evil in any kind to delight self , but it springs forth from one or other of those seven heads , all joyning to honour and advance the Beast . The man of Righteousnesse Christ , he is the second Adam , and he spreads himself as far as the other , to undermine him , and to take the Kingdom ( that is , the created flesh , or the living earth man-kind ) out of that Devils hand . For Christ is the spreading power of Righteousnesse ; and therefore he is called , The anointing , which was poured upon that humane body , called by the name Iesus , the Son of man , and dwelt bodily there for a time ; but afterward was to spread in sons and daughters , many bodies . As the oyl upon Aarons head , ranne down to the skirts of his garments ; if any one find rest and peace in this precious Alabaster , which is the wisdome and power of the spirit , he finds it not by looking upon him at a distance from him , but by seeing and feeling that power , ruling within the body of his flesh . As thus contentednesse in all straits or poverty , to live upon providence , is this second Adam in thee , killing thy discontented covetousnesse . Humility and meeknesse is the same anointing which kils pride and loftines . Love to enemies ; yea , the law of love flowing forth to every creature , is Christ in you , which kils envy and rash anger . Chastitie in the flesh , kils uncleannesse ; wisdom that is pure and plain down right , kils a subtil over-reaching Imagination . Sincerity and singlenesse of heart ( the same anointing ) kils hypocrisie ; and love to others , doing as a man would be done unto ; and so respecting the publick preservation of all creatures , doth kill self-love . And all these seven branchings forth of the pure spirit , makes but one body Christ , or one Almighty power or Mercie and Justice , the holy breathing , or Emanuel , God in us . And every one of these seven eyes , or seven attributes of the Divine , branches themselves forth into several horns of power , to destroy the man of the flesh , and to deliver man-kind from his bondage . For let the first Adam run out in what shape he will ; the second Adam follows after to trip up his heels ; to subdue him , and to take the Kingdom from him ; that so , when all enemies are subdued , the Almighty power of righteousnesse , which is the Father , may become all in all . And this now declares the meaning of that speech , That Christ saves his people from their sins ; not only in pardoning evil Actions , and removing the evil of sorrow from them , but principally to kill and subdue the powers of the flesh , and to make a man subject to the spirit ; and now a man is saved from his sins , and not till now . And this is to be made a new creature , in whom old corrupt lusts are passed away , and every power in him is a new power . Now there is no man or woman needs go to Rome , nor hell below ground , as some talke , to find the Pope , Devil , Beast or Power of darknesse ; neither to go up into heaven above the skies to find Christ the word of life . For both these powers are to be felt within a man , fighting against each other . And in that soul wherein Christ prevails , they know that this is truth , for they find peace hi the salvation that comes out of Sion . CHAP. V. THis first man is he , by whose disobedience many are made sinners , or by whom the whole Creation is corrupred ; Therefore you Preachers , do not you tell the people any more , That a man called Adam , that disobeyed about 6000 years ago , was the man that filled every man with sin and filth , by eating an apple . For assure your selves , this Adam is within every man and woman ; and it is the first power that appears to act and rule in every man . It is the Lord Esau that stepped before Iacob , and got the birth-right , by the Law of equity was more properly Iacobs . Though Iacob , who is the power and wisdom that made flesh did draw back , and gave way ▪ that the wisdom and power of flesh should possesse the Kingdom , and rule first ; till Esau , by delighting in unrighteous pleasures , lost both birth-right and blessing ; and left both in the hand of Iacob the King , that rules in righteousnesse , that is to rise up next . The Apple that the first man eats , is not a single fruit called an Apple , or such like fruit ; but it is the objects of the Creation ; which is the fruit that came out of the Seed , which is the Spirit himself that made all things : As riches , honours , pleasures , upon which the powers of the flesh feeds to delight himself . And this is the messe of pottage which he prefers before righteousnesse , or before righteous walking in the Creation towards every creature , which is Christ , that power that appears in the fulnesse of time to take the Kingdom and rule next . Therefore when a man fals , let him not blame a man that died 6000 years ago , but blame himself , even the powers of his own flesh , which lead him astray ; for this is Adam that brings a man to misery , which is the man flesh , or the strong man within that keeps the house , till the man of Righteousnesse arise and cast him out , who is the second Adam . And this second man is he , By whose obedience many are made righteous ; that is , by the power of Christ , man-kind is purged from its drosse ; and this second man , I say , which is the righteous power , doth cast the other man ( which is the unrighteous power ) out of the house , even the heart , and makes it a temple for himself to dwell in . Now these two powers did the Father ordain should have their course to rule in the earth man-kinde : And this is that day and night , the light and darknesse , Winter and Summer , heat and cold , Moon and Sun , that is typed out by the Fabrick of the great world ; for within these two powers is the mystery of all divine workings wrapped up . The first power , that is of darknesse , or the Chaos of confusion proves selfish and hurtfull to others , tearing its own and the orher mans children , especially to pieces , by cruelty , covetousnesse and oppression ; For he that is after the flesh , persecutes him that is born after the spirit . And in the fulnesse of time ; that is , When the first man hath filled the Creation full of his filthinesse , and all places stinks with unrighteousnesse , as it doth at this day ; then it pleaseth the Father , that his own wisdome and power should arise up next to rule in man-kind in rigteousnesse , and take the Kingdome out of the others hand , and restore all things , and establish the Creation in peace , and declare himself to be the alone Saviour of the world , and to be the most excellent , nay the almighty power . The first man Adam , is called , The Son of God , a power that the Almighty was pleased should be manifest ; but this is the son of disobedience , the son that goes astray , a son causing sorrow and shame , and so becomes the serpent , the Devil , the power of darknesse , the Beast , the Whore , the father of lies , the murder of man-kind , and the bottomlesse pit , out of which all unrighteousnesse and misery rises up . But the second Adam is called , His wel-beloved Son ; the Son of his delight , the Son bringing honour and peace ; Why ? Because by him the opposing power is cast out , and the wisdome and power of Righteousnesse , which is the Lord , is that wisdom and power that rules in and over man-kind , and the flesh is made subject hereunto without grumbling ; and so all things becomes the Lords . And this Son or second Adam is called , The Lord , The King of righteousnesse , The Prince of Peace , The Saviour , The mighty God , The Restorer of all things , The Salvation , The Consolation of Israel , The Blessing of all Nations of the Earth , The Power of Light or Reason . And thus we see the Father hath ordained , that the powers of dark flesh should rule over him that made him for a time , and he who is the Father of all things would be a servant , and that dark flesh should be the mystery of iniquity , or Antichrist , that should oppose and exalt himself above all that is called God , till by the other greater power , the Father himself arising up in the Creation , he be taken out of the way . This teaches every son and daughter , to wait with patience and quietnesse of spirit under all temptations , till the Fathers turn come , according to his own appointment to rule in flesh ; And then their sorrows shall be turned into joy , and their mourning into laughter : All tears shall be wiped away , and they shall be delivered from the bondage , and live in freedom and peace . These two powers , I say , are typed out by Iacob and Esau ; Iacob put forth his arm first , and it is marked by the midwife , and then he draws if in again : then Esau comes fully forth , and is called the elder brother . Iacob is Christ , the elect or chosen one , or the Almighty power and wisdome , that first put forth his arm of strength in making man-kind ; but the powers of the flesh , which , is Esau , or the rejected one , the reprobate , steps before ( by permission ) and gets the government of the Kingdom , ( man-kind ) first ; and he is suffered to raign , till Christ supplant him , and takes both birth-right and blessing from him . Or rather takes possession of his own Right and Kingdom , man-kind ; for he appeared first , and so by the law of equity and reason , he is the elder brother ; though Esau or the powers of the flesh got the dominion to rule in the Creation , by a violence , which the wisdom and power of the spirit , suffered and ordained to be . This second man is the spirituall man , that judges all things according to the law of equity and reason , in moderation and love to all , he is not a talker , but an actour of Righteousnesse . But the man of the flesh , which would be counted an Angel of light , cannot judge any thing in righteousnesse ; for all his judgement and justice is selfish , and confined to particular ends , not to the publick safety and preservation ; he is a great Preacher and talker of righteous things , but no actour of righteousnesse , or if he do , it is , very slowly , it is when Iacob over-powers him , his judgement is hasty , unadvised rashnesse , at randome , hap hazard , right or wrong , he knows not . And sometime he is moderate , for by ends to himself ; and sometimes full of bitter censures to hurt others . CHAP. VI . THe man of the flesh , judges it a righteous thing , That some men that are cloathed with the objects of the earth , and so called rich men , whether it be got by right or wrong , should be Magistrates to rule over the poor ; and that the poor should be servants nay rather slaves to the rich . But the spiritual man , which is Christ , doth judge according to the light of equity and reason , That al man-kinde ought to have a quiet substance and freedome , to live upon earth ; and that there shal be no bond-man nor begger in all his holy mountaine . Man-kinde was made to live in the freedome of the spirit , not under the bondage of the flesh , though the lordly flesh hath got a power for a time , as I said before ; for every one was made to be a Lord over the Creation of the Earth , Cattle , Fish , Fowl , Grasse , Trees , not any one to be a bond-slave and a beggar under the Creation of his own , kinde . That so every one living in freedome and love in the strength of the Law of Righteousnesse in him ; not under straits of poverty , nor bondage of tyranny one to another , might al rejoyce together in Righteousnesse , and so glorifiie their Maker ; for suerly this much dishnoured the Maker of all men , that some men should be oppressing tyrants , imprisoning , whipping , hanging thier fellow creatures , men , for those very things which those very men themselves are giulty of ; let mens eyes be opened , and it appears clear enough , That the punishers have and doe break the law of equity and reason , more , or as much as those that are punished by them . None will be offended at this , but the children of Lord Esau , the first man flesh , which must perish for his unrighteous government , for thereby he hath lost himself , sold or passed over his birth-right and blessing unto Iacob , the King of Righteousnesse that is now rising up , to urle according to the pure law of equity and reason . And when this King raigns , the city that is , the heart of every one in whom truth dwels , wil rejoyce ; but while the man of unrighteosunesse raigns in and over man-kinde , truly every body wee see is filled with sorrow and complainings , and it is not without cause . As the powers and wisdome of the flesh hath filled the earth with injustice , oppression and complainings , by mowing the earth into the hands of a few covetous , unrighteous men , who assumes a lordship over others , declaring themselves thereby to be men of the basest spirits . Even so , when the spreading power of wisdome and truth , fils the earth man-kinde , hee wil take off that bondage , and gives a universall liberty , and there shal be no more complainings against oppression , poverty , or injustice . When every son and daughter shall be made comfortable to that one body , of Jesus the anointed , and the same power rules in them , as in him , every one according to their measure , the oppression , shall cease , and the rising up of this universal power , shal destroy and subdue the selfish power . But this is not done by the hands of a few , or by unrighteous men , that would pul the tyrannical government out of other mens hands , and keep it in their own heart , as we feel this to be a burden of our age . But it is done by the universall spreading of the divine power , which is Christ in mankind making them all to act in one spirit , and in and after one law of reason and equity . And when this universall power of Righteousnesse is spread in the earth , it shall destroy Babylon the great City of fleshy confusion in one hour ; that is he will pull the Kingdome and Government of the world out of the hands of tyrannicall , unseasonable acting flesh , and give the lands and riches that covetous , unrighteous men hath hoarded up within their own selfish power , into the hands of spirituall Israel ; that so there may be no complainings , no burdens , nor no poor in Canaan , but that it may be a Land flowing with milke and honey , plenty of all things , every one walking righteously in the Creation one to another , according to the law of equity and reason , as it was in the beginning , And as Babylon measured out to others , so that it shall be , measured to him again . And suerly as the Scriptures threaten misery to rich men , bidding them Howl and weep , for their gold and silver is cankered , and the rust thereof cries unto heaven for vengeance against them , and the like . Suerly all those threatnings shal be materially fullfiled , for they shall be turned out of all , and their riches given to a people that wil bring forth better f●uit , and such as they have oppressed shall inherit the Land . The rich man tels the poor , that they ofend Reasons law , if they take forth the rich ; I am sure it is a breach in that Law in the rich to have plenty by them , and yet wil see their fellow creatures men and women to starve for want ; Reason requires that every man should live upon the increase of the earth comfortably , though covetousnesse ●ights against Reasons law . The rich doth lock up the treasures of the earth , and hardens their hearts against the poor . The poor are those in whom the blessing lies , for they first receive the Gospel , and their gifts of love and tendernesse one to preserve another , shall be the condemnation of the rich : And secondly , the inheritances of the rich shall be given to those poor , and there shall be no beggar in Israel . And there is equity and Reason in it , for the King of Righteousnesse , did not make some men to be tyrants , and others to be slaves , at the beginning , for this burden riseth up afterwards , Esau stepped into the birth-right before Iacob , till the time come that he shall be taken away again . In the first enterance into the Creation , every man had an equall freedom given him of his Maker to till the earth , and to have dominion over the beasts of the field , the ●owls of heaven , and fish in the Seas . But this freedom is broke to pieces by the power of covetousnesse , and pride , and self-love , not by the law of Righteousnesse . And this freedom will not be restored , till the spreading power of Righteousnesse and peace rise up in the earth , making all men and women to be of one heart , and one mind , which must come to passe , for that Scripture was never fulfilled yet . The powers of flesh shall never partake of this priviledge , for he is the curse that must be removed ; Selfish Councellours , Selfish Governours , Selfish Souldiers , shall never be honoured in setling this restoration ; The Lord himself will do this great work , without either sword or weapon ; weapons and swords shall destroy , and cut the powers of the earth asunder , but they shall never build up . For the Law-giver in righteousnesse shall come out of Sion , that shall turn covetous oppressing ungodliness from Jacob . For surely the Father will give as large a liberty to his children to inherit the earth , as he gives to the beast of the field ; though they break over hedges , and eat in any pasture , they do not imprison and hang one another , the earth is a common livelyhood for them , the restraint ariseth from selfish covetousnesse , and lordly proud flesh , that hath got the government , and saith , The spirit hath given it him . Indeed thou hast it for a time , not by right of blessing , but by permission , that through thy unrighteousness thou maist fall and never rise again : And that righteous Jacob may arise , who hath been thy servant , and never fall again ; and then the elder shall serve the younger . I do not speak that any particular men shall go and take their neighbours goods by violence , or robbery ( I abhor it ) as the condition of the men of the Nations are ready to do in this fleshly setled government of the world , but every one is to wait , till the Lord Christ do spread himself in multiplicities of bodies , making them all of one heart and one mind , acting in the righteousnesse one to another . It must be one power in all , making all to give their consent to confirm this law of righteousnesse and reason . For when the work is made manifest , it shall be a universall Power that shall rise up in the earth ( man-kind ) to pull the Kingdom and outward government of the world out of the hands of the tenant Esau , king-flesh ; and this shall be made manifest in all the Nations of the earth ; For the Kingdoms of this world shall become the Kingdoms of the Lord Christ . And this universall power of a righteous law , shall be so plainly writ in every ones heart , that none shall desire to have more then another , or to be Lord over other , or to lay claim to any thing as his ; this phrase of Mine and Thine shall be swallowed up in the law of righteous actions one to another , for they shall all live as brethren , every one doing as they would be done by ; and he that sees his brother in wants , and doth not help , shall smart for his iniquity , from the hand of the Lord , the righteous Judge that will fit upon the throne in every mans heart . There shall be no need of Lawyers , prisons , or engines of pun●shment one over another , for all shall walk and act righteously in the Creation , and there shall be no beggar , nor cause of complaining in all this holy Mountain . Therefere I say to all , wait , be patient in your present bondage , till our brethren be brought in likewise ; Forsake the way of Babylon , and commit your cause to him that judgeth righteously ; The work of freedom is in the hand of Christ , and he is the righteous freedom ; he hath begun to spread himself , and he goes on mightily , and will go on . The poor receives the Gospel daily ; Christ is drawing all men after him , he is calling in the Isles and Nations of the world , to come to this great Battell , even to deliver the oppressed , and ●o destroy the oppressour , to spoil him that spoiled , and yet was never spoiled himself ; And so to lead captivity captive , and let the prisoners of hope go free . CHAP. VII . WHen this universall law of equity rises up in every man and woman , then none shall lay claim to any creature , and say , This is mine , and that is yours , This is my work , that is yours ; but every one shall put to their hands to till the earth , and bring up cattle , and the blesting of the earth shall be common to all ; when a man hath need of any corn or cattle , take from the next store-house he meets with . There shall be no buying nor selling , no fairs nor markets , but the whole earth shall be a common treasury for every man , for the earth is the Lords . And man-kind thus drawn up to live and act in the Law of love , equity and onenesse , is but the great house wherein the Lord himself dwels , and every particular one a severall mansion : and as one spirit of righteousnesse is common to all , so the earth and the blessings of the earth shall be common to all ; for now all is but the Lord , and the Lord is all in all . When a man hath meat , and drink , and cloathes , he hath enough , and all shall cheerfully put to their hands to make these things that are needfull , one helping another ; there shall be none Lords over others , but every one shall be a Lord of himself , subject to the law of righteousnesse , reason and equity , which shall dwell and rule in him , which is the Lord ; For now the Lord is one , and his name and power one , in all and among all . Their rejoycings and glory shall be continually in eying and speaking of what breakings forth of love they receive from the Father , singing Sions songs one to another ; to the glory of him that sits upon the throne , for evermore . This universall freedom hath never filled the earth , though it hath been fore-told by most of the Prophets . This is the glory of Jerusalem , which never yet hath been the praise of the whole earth . And this will be no troublesome businesse , when covetousnesse , and the selfish power is killed and cast out of heaven , and every one is made willing to honour the King of Righteousnesse in action , being all of one heart and one mind : Truly we may well call this a new heaven , and a new earth , wherein dwells righteousnesse . And that prophesie will not generally be fulfilled till this time . If it be thus , then saith the scoffer , mens wives shall be common too ? or a man may have as many wives as he please ? I answer , The Law of Righteousnesse and Reason saith no : For when man was made , he was made male and female , one man and one woman conjoyned together by the law of love , makes the Creation of humane flesh perfect in that particular ; Therefore a man shall forsake father and mother , and cleave only to his wife , for they twain are but one flesh . Reason did not make one man and many women , or one woman and many men to joyn together , to make the Creation perfect , but male and female in the singular number , this is enough to encrease seed . And he or she that requires more wives , or more husbands then one , walks contrary to the Law of Righteousnesse , and shall bear their shame : Though this immoderate lust after strange flesh , rule in the bodies of men now , while the first Adam is King , yet it shall not be so when the second man rises to raign , for then chastitie is one glory of the Kingdom . But what if a man break that law of Righteousnes , as many do under this fleshly government which is yet extant ? I answer , He shall then become servant to others , and be as a fool in Israel ; the wrath of the Lord shall be upon him , and lose the priviledge of Sonship , till the law of righteousnesse in him become his King . And those that loses that priviledge , shall know they have lost a blessing . The proud , covetous and unrighteous men , ere many years wheel about , will tell the world by their lamentation and torment , what it is to lose the blessing of son-ship . The manifestation of a righteous heart shall be known , not by his words , but by his actions ; for this multitude of talk , and heaping up of words amongst professours shall die and cease , this way of preaching shall cease , and verbal worship shall cease , and they that do worship the Father , shall worship him by walking righteously in the Creation , in the strenghth of the Law of Love and equity one to another . And the time is now coming on , that men shall not talk of righteousnesse , but act righteousnesse . And they that in these times , will not observe this Rule , to walk righteously in the Creation , waiting quietly till Christ come to restore all things , he shall have sorrows , troubles and discontents of heart within , vexing , grudging , rash passions , he shall have no true peace , but be filled with confusion , and be a slave to his lusts . The Father now is rising up a people to himself out of the dust , that is , out of the lowest and despised sort of people , that are counted the dust of the earth , man-kind , that are trod under foot . In these , and from these shall the Law of Righteousnesse break ●orth first , for the poor they begin to receive the Gospel , and plentifull discoveries of the Fathers love flows from them , and the waters of the learned and great men of the world , begins to dry up like the brooks in Summer . When this restoration breaks forth in righteous action , the curse then shall be removed from the Creation , Fire , Water , Earth and Air . And Christ the spreading forth of Righteousnesse , shall be the onely Saviour , that shall make Jacob to rejoyce , and Israel to be glad . There shall be no barrennesse in the earth or cattle , for they shall bring forth fruit abundantly . Unseasonable storms of weather shall cease , for all the curse shall be removed from all , and every creature shall rejoyce in Righteousnesse one in another throughout the whole Creation . Thomas Dydimus , that is , the unbelief of your hearts cries out , When will these things be ? not in our time ? I cannot believe such things till I see them ? Well , lay aside your doubtfull questioning , and let every one set himself to walk righteously in the Law of love one towards another , and wait the Lords time ; this work is to be done upon flesh , not by flesh . The Lord will have none of your flesh wit , policy or strength to setle this work , for he alone will be honoured in this day of his power , it must be his own handy work , that must bring this restoration to passe , yea , and he will hasten this work , as speedily , as the Midianites Army was destroyed , and Sodom and Gomorrah burned , and as speedily , and as unlooked for , as plenty came into Sama●ia ; mens unbelief cannot hinder this work of Righteousnesse . The Lord will do this work speedily , Babylon shall fall in one hour , Israel shall rise in one hour ; O when thi● righteous Law shall rule in every one , there will be springings up of joy and peace , and the blessing of the Lord shall rest every where . The whole earth we see is corrupt , and it cannot be purged by the hand of creatures , for all creatures lies under the curse , and groans to be delivered , and the more they strive , the more they entangle themselves in the mud ; therefore it must be the hand of the Lord alone that must do it . None can remove the curse from fire , water , earth and air , but the Almighty power himself . And this work is called , the Restoration of all things ; for all things groan and travel in pain under bondage , waiting for this manifestation . And seeing every creature that is burdened waits for the coming in of the blessing , then surely no flesh can settle this work , for all flesh is corrupt ; this work shall not be done by sword , or weapon , or wit of the flesh , but by the power of the Lord , killing covetousnesse , and making man-kind generally to be of one heart and one mind . But why hath not the Lord done this all this time that is past ? I answer , Covetous , wise arid lordly flesh would raign in the Kingdom , man-kind first , and would be counted the onely power to govern the Creation , in an excellent order . And the Lord gave this dominion into his hand , bur withall told him , that if he governed the Creation unrighteously , he and all the Creation should die and fall under the curse . Well , the powers of the flesh , Lord Esau was advanced , and hath ruled with such self-seeking ends , that he hath made all creatures weary of his government , and the whole earth to stink and to groan under the burden of it , longing to be delivered . For first , they that stand up to teach others , they teach for gain , and preach for hire , and fils people with division and confusion , through their pride and envy , and they do this by the Authority of the governing power , by which they have ingrossed the earth into their hands . A man must not take a wife , but the Priest must give her him . If he have a child , the Priest must give the name . If any die , the Priest must see it laid in the earth . If any man want knowledge or comfort , they teach him to go to the Priest for it ; and what is the end of all this , but to get money : if a man labour in the earth to eat his bread , the Priests must have the tenths of his encrease , or else some oppressing impropriatour , that shares the tithes between himself and the Priest ; which Law was brought in by the Pope , and still upheld by such as call themselves , the Christian Protestants . All which is high treason and mighty dishonourable to Christ the great Prophet , whom they seem to shew love to ; here the earth stinks , because this hath been established by a compulsive binding power , whereby the Creation is held under bondage : this is the fruit of imagination . Secondly , For matter of buying and selling , the earth stinks with such unrighteousnesse , that for my part , though I was bred a tradesmen , yet it is so hard a thing to pick out a poor living , that a man shall sooner be cheated of his bread , then get bread by trading among men , if by plain dealing he put trust in any . And truly the whole earth of trading , is generally become the neat art of thieving and oppressing fellow-creatures , and so laies burdens , upon the Creation , but when the earth becomes a common treasury this burden will be taken off . Thirdly , For Justices and Officers of State , that should relieve people in their wrongs , and preserve peace , they multiply wrongs , and many , if not most times oppresses the poor , and lets the effending rich go free , by laying aside the letter of their laws , as the Priests doth the Scriptures ; and acts by subtil covetousnesse and smooth words to get money , or else ruling by their own wills , through envy to imprison and oppresse others , letting poor people lie in prison half a year many times , and never bring them to trial at all . And thus the people have been and are oppressed by false imprisonments and punishments ; not for the breach of any known law , but to satisfie the will of the Justice , Bailiffs or Officer , against all reason and equity , as if the people made Officers to be their Aegyrtian task-masters : Nay , let all men speak openly as they find , and I am sure they will say that the Justices and most state Officers , doth more oppresse , then deliver from oppression . And thus I see that the whole earth stinks , by the first Adams corrupt Government ; therefore it is the fulness of time , for Jacob to arise , extream necessity cals for the great work of restoration , and when the restorer of the earth hath a little more manifested himself , he wi● make the earth a common treasury , and sweep away all the refuge of lies , and All oppressions , by making all people to be of one heart and one minde , and then the Law of Righteousnesse and peace , shal be the King that shal rule in every man , and over every man , who indeed is the Lord himself , who is and wil be all , and in all . And now seeing there is nothing found but complainings and tears under his oppressions , it is the fulnesse or fittest time now for Iacob to arise , & restore all things , who indeed is Christ : And for David to raigne , who indeed is Christ the great devider between flesh and spirit , & the great law-giver of peace and truth , For besides him there is no Saviour ; He indeed is the blessing of all Nations , and the joy of the whole earth . Therefore tremble thou Lord Esau , thou proud and covetous flesh , thou art condemned to die , the sentence is begun to be put in execution , for the poor begins to receive the Gospel ; thou shalt wast , decay and grow weaker and weaker , til thy place be no where found in earth , and Christ the blessing of the Creation , shal rise up and spread , and fil the earth , and all creatures shall rejoyce under his shadow . Therefore you Tribes of Israel , that are now in sackcloth , every man with his hands upon his loins , like a woman in travel , stand stil and see the salvation of David your King ; this is called the time of Iacobs trouble ; for indeed the Spirit that is in you , is oppressed under the burden of cursed flesh , But he shall be delivered , the time of his resurrection is come , and his rising shal be your glory , his light shal desperse your darknesse , and cover the earth with the knowledge of himself , for the blessing shal be every where . Iacobs troubles formerly was two-fold , First , His kindred and friends endeavoured to hinder him of his temporal lively-hood , and to make the earth to become a burden to him , by changing his cattell , and taking those earthly blessings from him , which the Lord had given him . Secondly , when Iacob had a liberty to take wives , children , and cattell , and to goe live free of himself ; his kindred runs after him , and tels him , he had stolen away their gods ; and for that , begins a fresh to trouble him . And the same troubles are the portion of those in whom Iacobs spirit rests . For , First , Their kindred and neighbours endeavours to make them poor in the world , and to oppresse them with the burden of poverty and straits . Secondly , Now the Father is drawing Iacob out of Babylon , and makes his children to forsake the forms and customs of the National worship , to worship the Father in Spirit and Truth . Now kindred and neighbours in the flesh cries our , O these men steals away our gods , and by reproaches , imprisonments or wrong dealing , seeks to oppresse and suppresse them . Wel this is but stil the time of Iacobs troubles , but he shall be delivered out . Wel let the lordly flesh scoffe and laugh and cry , O when shal this be ! and say with the Lord of Samaria , it is impossible , for it is madnesse thus to speak ; wel , such may live to see it , but shal not enjoyne the blessing ; for when Iacob arises , that is now very low , and be must rise , then Esau shal be his servant , The elder shall serve the younger , and thy portion shal be wraped up in Jacobs lap , for all is his . For now he Father is raissing up a people to himself out of the dust , and of the stones , that is , poor despised people , that are trod upon like dust and stones , shal be now raised up , and be made the blessing of the earth , and the high mountaines shall be laid low , the lofty looks of men shal be pulled down , and the Lord alone shall be exalted in this day of his power . CHAP. VIII . AS I was in a trance not long since , divers matters were present to my sight , which here must not be related . Likewise I heard these words , Worke together . Eat bread together ; declare this all abroad . Likewise I heard these words . Whosoever it is that labours in the earth , for any person or persons , that lifts up themselves as Lords & Rulers over others , and that doth not look upon themselves equal to others in the Creation , The hand of the Lord shall be upon that labouror : I the Lord have spoke it and I will do it ; Declare this all abroad . After I was raised up , I was made to remember very fresh what I had seen and heard , & did declare al things to them that were with me , and I was filled with abundance of quiet peace and secret joy . And since that time those words have been like very fruitfull seed , that have brough forth increase in my heart , which I am much prest in spirit in declare all abroad . The poor people by their labours in this time of the first Adams government , have made the buyers and sellers of land , or rich men , to become tytants and oppressours over them . But in the time of Israels restoration , now begining , when the King of Righteousnesse himself shall be Governor in every man ; none then shall work for hire , neither shal any give hire , but every one 〈◊〉 work in love : one with , and for another ; and eat bread together , as being members of one houshold ; the Creation in whom Reason rules King in perfect glory . He that cals any part of the Creation his own in particular , in this time of Israels return from the mistery of Aegyptian bondage , is a destroyer of the Creation , a lifter up of the proud covetous flesh againe , a bringer in of the curse againe , and a mortal enemy , to the Spirit . For upon Israels returne from captivity , the Lord himself wil burn up the curse , and restore the Creation , fire , water , earth and air from that slavery , and make the earth to be a common treasury to them all ; for they are but one house of Israel still , though twelve Tribes ; And they have but one King , one Law-giver one teacher amongst them all , even the Lord himself , who is Reason . The King of Righteousnesse , they are all filled with one spirit , and they shall all live comfortably upon one earth ; and so the whole earth is the Lords . And this is the inward and outward liberty , which the Lord wil give to Sion . And this work is begun , the foundation of this spiritual building is laid , and the spreading of this one spirit in every sonne and daughter , and the lifting up the earth to be a common treasury , wil make Jerusalem a praise in the whole earth , and the glory of the earth indeed , and so the Father of all things shall be honoured in the works of his own hands . No man shal have any more land , then he can labour himself , or have others to labour with him in love , working together , and eating bread together , as one of the Tribes of families of Israel , neither giving hire , not taking hire . He that is now a possessour of lands and riches , and cannot labour , if he say to others , you are may fellow creatures , and the Lord is now making the earth common amongst us ; therefore take my land only let me eat bread with you , that man shall be , preserved by the lobours of others . But it any man have Land , and neither can work nor wil work , but wil strive to rule as a tyrant , burdening the Creation , the hand of the Lord shall fal upon him , either to destruction or torment ; and if his life be given for a prey , he shall be made to work and eat his bread with the sweat of his own brows , not of others , til he know himself to be a member , not a lord over the Creation ; and thus he shall be dealt with , that hath lost the benefit of Sonship . All the punishment that any one shall receive for any unrighteous act , whereby he begins to bring the cause againe upon the Creation , he sahll only be made a Gibeonite to work in the earth , not in a prison , and the eyes of all shall be upon him ; and the greatset offence will be this ; for any to endeavour to raise up some few to rule over others , & so to set up particular interest againe , and to bring in buying and selling of land againe , the sore displeasure of the Lord shall be such a peoples portion . Israel is not to imprison or torment and by death or smaller punishments , but only to cause them to work and eat their own bread ▪ for he or they that inflicts any other punishment , upon fellow creatures , is an unrighteous actour in the Creation , and shall himself be made a servant to all , till he by the spirit in him , is made to know himself to be equal to every man , not a Lord over any , for all men looked upon in the bulk are but the Creation , the living earth . This imprisoning , punishing and killing , which is the practice of the first Adam , ye visible to the world , is the curse . And it is a mighty dishonour to our maker , that one part of the Creation should destroy another , it was not so from the beginning , but it is an honour to our maker that every part of the Creation should lend a mutual help of love in action to preserve the whole . But is not this the old rule , He that sheds man● bloud by man shall his bloud be shed ? I answer , It is true , but not as usually it is observed ; for first know , That the Spirit is the man who hath determined to suffer himself to be killed , and lie dead in the streets or under the several forms of Babylon government , three daies or times and a half . The serpent is he , or the wicked man that kils the man of Righteousnesse , or sheds his bloud , for that space of time , which is indeed the wisdome and power of the flesh , killing the wisdom and power of the Spirit , and ruling in the Spirits , own house , the heart , for a time . Therefore now it is declared , that the Serpent or beastly power of flesh , that kils the Spirit , shall himself be killed by the Spirit , when the Spirit begins to rise ; and I can tell you that the resurrection is begun , for all the great fightings is between flesh and Spirit ; The seed of the woman shall bruise the Serpents head . It is not for one creature called man to kill another , for this is abominable to the Spirit , and it is the curse which hath made the Creation to groan under bondage ; for if I kill you I am a murderrer , if a third come , and hang or kill me for murdering you , he is a murderer of me ; and so by the government of the first Adam , murder hath been called Justice when it is but the curse . Besides none can call himself a man , till the man Christ or Spirit rule in him , for til then ; the greatest Lord of all , is but a Beast and one Beast kils another ; for a man wil never kill a man ; therefore said the man Christ Jesus I came not to destroy but to save ; therefore such as kill are farr from being Saints or children of Christ , for they are the children of the Serpent , whose delight and work is to kill the man-child ; but he that sheds this mans blouds , by the same man shall his bloud be shed , in the resurrection : Therefore O thou proud flesh , that dares hang and kil thy fellow creatures , that is equall to thee in the Creation , Know this , that none hath the power of life and death , but the Spirit , and al punishmens that are to be inflicted amongst creatures called men , are only such as to make the offender to know his maker , and to live in the community of the righteous Law of love one with another . For talking of love is no love , it is acting of love in righteousnesse , which the Spirit Reason , our Father delights in . And this is to relieve the oppressed , to let goe the prisoner , to open bags and barns that the earth may be a common treasury to preserve all without complainings ; for uhe earth was not made for a few to live at ease upon , and to kil such as did not observe the Law of their own making , but it was made for all to live comfortably upon , and the power of life and death is reserved in the hand of the Spirit , not in the hand of flesh : None ought to kil , but such as can make alive ; therefore let every one walk righteously in the Creation , and trust the Spirit for protection . He that makes a zealous profession of the Spirit , as all professours doe , and yet doth not act this universall power of Righteousnesse , in labouring the earth for a common treasury , is a meer self-lover , and he professes but himself , and is a complementing enemy to Reason the King of Righteousnesse : and if stil thou saist , it is the Spirit , whom thou doest worship , then make it manifest to the world , what spirit this is that rules every where besids Reason . And futher he that denies this community , denies the Scriptures Likewise , whether the Preachers , prosessours , or rich men , that upholds this unrighteous power of particular propriety . Therefore you dust of the earth , that are trod under foot , you poor people , that makes both schollars and rich men , your oppressours by your labours . Take notice of your priviledge , the Law of Righteousnesse is now declared . If you labour the earth , and work for others that lives at ease , and follows the waies of the flesh by your labours , eating the bread which you get by the sweat of your brows , not their own : Know this , that the hand of the Lord shal break out upon every such hireling labourer , and you shal perish with the covetous rich men , that have held , and yet doth hold the Creation under the bondage of the curse . This voice of the Lord , work together and eat bread together , doth advance the law of Reason and Righteousnesse ; the rising of this is the fall of mistical Babylon , the oppressing flesh : the living in the practice of this La●v of love , declares the Scriptures of the Prophets and Apostles , to be a true declaration of the Spirit , and no lie . He that denies the practice of this , lives in a continual denial of those Scriptures . Therefore your selfish tyth-taking Preachers , and all others that preaches for hire , with all covetous professours , take notice that you are the Judahs that betraid Christ , and the Pharisees that put him to death , and you stil persue the murder , by standing up to hinder Christ from rising and coming in sons and daughters , his second time in flesh . I have now obeyed the command of the Spirit that bid me declare this all abroad , I have declared it , and I wil declare it by word of mouth , I have now declared it by my pen . And when the Lord doth shew unto me the place and manner , how he wil have us that are called common-people , to manure and work upon the common Lands , I wil then go forth and declare it in my action , to eat my bread with the sweat of my brows , without either giving or taking hire , looking upon the Land as freely mine as anothers ; I have now peace in the Spirit , and I have an inward perswasion that the spirit of the poor , shal be drawn forth ere long , to act materially this Law of Righteousnesse . If man-kinde knew their liberty , which their Creatour Reason , hath given us ; none would be offended at this new Law , that is to be writ in every mans heart , and acted by every mans hand . They that submit in love , and offers what they have freely to further this work , shal prosper and finde peace , for they honour our Maker , by lifting up the Creation in Righteousnesse . They that wil not submit freely , the hand of the Lord shal be as sure upon them as it was upon Pharaoh , who is their type . O you great Adams of the earth , that cals the earth yours , and looks upon others as servants and slaves to you , as if the earth were made only for you to live at ease and honour upon it , while others starved for want of bread at your feet , and under your oppressing government . Behold the King the Lord of Hosts hath sent his servants , to bid you let Israel goe free , that they may serve him together , in community off spirit , and in community of the earthly treasure . Be not you more proud and hard hearted , then Pharaoh your type , if you be , as it is like you wil , for the anti-type oft times is more powerfull then the type ; then assure your selves , plagues shal , multyply , and Israel shal be pulled from under your burdens with a strong hand , and stretched out arm , and you , and all your company shal perish together . The Lord hath spoke it , and he will doe it . All the men and women in England , are al children of this Land , and the earth is the Lords , not particular mens that claims a proper interest in it above others , which is the devils power . But be it so , that some wil say , This is my Land , and cal such and such a parcel of Land his own interest ; Then saith the Lord , let such an one labour that parcel of Land by his own hands , none helping him : for whosoever shal help that man to labour his proper earth , as he cals it for wages , the hand of the Lord shal be upon such labourers ; for they lift up flesh above the spirit , by their labours , and so hold the Creation stil under bondage . Therefore if the rich wil stil hold fast this propriety of Mine and thine . let them labour their own Land with their own hands . And let the common-People , that are the gatherings together of Israel from under that bondage , and that say the earth is ours , not mine , let them labour together , and eat bread together upon the Commons , Mountains , and Hils . For as the inclosures are called such a mans Land , and such a mans Land ; so the Commons and Heath , are called the common-peoples , and let the world see who labours the earth in righteousnesse , and those to whom the Lord gives the blessing , let them be the people that shal inherit the earth . Whether they that hold a civil propriety , saying , This is mine . which is selfish , devilish and destructive to the Creation , or those that hold a common right , saying , The earth is ours , which lifts up the Creation from bondage . Was the earth made for to preserve a few covetous , proud men , to live at ease , and for them to bag and barn up the treasures of the earth from others , that they might beg or starve in a fruitful Land , or was it made to preserve all her children , Let Reason , and the Prophets and Apostles writings be Judge , the earth is the Lords , it is not to be confined to particular interest . None can say , Their right is taken from them ; for let the rich work alone by themselves , and let the poor work together by themselves ; the rich in their inclosures , saying , This is mnie ; The poor upon their Commons , saying This is ours , the earth and fruits are common . And who can be offended at the poor for doing this ? None but covetous , proud , lazy , pamper'd flesh , that would have the poor stil to work for that devil ( particular interest ) to maintain his greatnesse that he may live at ease . What doe we get by our labour in the earth , but that we may eat bread and live together in love and community of righteousnesse , This shall be the blessing of Israel . But as Esau hath setled his Kingdome , they that work , live in straits ; They that live idle surfet with fulnesse . and makes all places stink with unrighteous envious oppression . Wel , when the Lord cals forth Israel to live in tents , which I believe wil be within a short time , he wil protect them ; This Trumpet is stil sounding in me , Work together , Eat bread together , declare this all abroad . Suerly the Lord hath not revealed this in vain ; for I shal see the fruit of righteousnesse follow after it , which wil be the beginning of the great day of veangence to the Oppessour , that hath held the earth under the bondage of civil propriety : ruling a Tyrant over others : forcing the poor to work for hire : But in the day of restoration of Israel is not to eat the bread of a hireling in no kind ; he is neither to give hire , nor take hire . Did the light of Reason make the earth for some men to ingrosse up into bags and barns , that others might be opprest with poverty ? Did the light of Reason make this law , that if one man have not such abundance of the earth as to give to others he borrowed of ; that he that did lend should imprison the other , and starve his body in a close room ? Did the light of Reason make this law , that some part of man-kinde should kil and hang another part of man-kinde , that could not walk in their steps ? Surely Reason was not the God chat made that law ; for this is to make one part of the Creation alwaies to be quarrelling against another part ; which is mighty dishonour to our Maker . But covetousnesse , that murdering God of the world , was that Law-maker , And that is the God , or ruling power , which all men that claim a particular interest in the earth , do worship . For the Earth is the Lords ; that is , the spreading power of righteousnes , not the Inheritance of covetous , proud flesh that dies . If any man can say that he makes Corn or Cattle , he may say , That is mine : But if the Lord make these for the use of his Creation , suerly then the earth was made by the Lord , to be a common Treasury for all , not a particular Treasury for some . If any man can say , he can give life , then he hath power to take away life : But if the power of life and death be only in the hand of the Lord ; then surely he is a murderer of the Creation , that takes away the life of his fellow Creature man , by any law whatsoever : For all laws that are made by any man to take away the life of man , is the upholder of the curse . But what if some steal or whore , or become idle , and wil not work , but live upon others labours , as rich men do , that cal the land theirs ? I answer ; If any manifest such a Achanish or Serpents power , as to endeavour to bring in the curse againe upon the Creation , he shal not be imprisoned , hanged or killed ; for that is the worke of the Midianites to kil one another ; to preserve themselves , and self-interest , But the punishment of such shal be this , he shal be set to work , and have land oppointed him to work upon , and none shal help him : he shal have a mark set upon him al this time , that every ones eie may be upon him , as upon a fool in Israel : he shal be a servant to every one ; til such time as the spirit in him , make him know himself to be equal to others in the Creation . If any do steal , what wil they do with it ? None shal buy or sel , and al the while that every one shal have meat , and drink , and cloaths , what need have they to steal ? Their stealing shal get them nothing , but to lose the benefit of Sonship ; And that is to be set alone , to eat his own bread , none having communion with him . For every one shal know the Law , and every one , shal obey the Law ; for it shal be writ in every ones heart ; and every one that is subject to Reasons law , shal enjoy the benefit of Sonship . And that is in respect of outward community , to work together , and eat bread together ; and by so doing , lift up the creation from the bondage of self interest , or particular propriety of mine and thine ; which is the Devil and Satan , even the God of this world , that hath blinded the eies of covetous , proud flesh , and hath bound them up in chains of darknesse . The universal spirit of righteousnesse hath been slain by covetous , proud flesh ; this 1649 years ago : But now that spirit begins to arise againe from the dead , and the same Beast seeks to hinder his rising ; or else watches to kil the Manchild after he is brought forth . Covetous proud flesh wil kil a Tyrant , but hold fast the same Tyrannie and slaverie over others in his own hand ; he wil kil the Traitor , but liks wel the Treason , when he may be honoured or lifted up by it . Look upon the mountaines and little hils of the earth , and see if these prickling thorns and briars , the bitter curse does , not grow there : Truly Tyrannie is Tyrannie in one as wel as in another ; in a poor man lifted up by his valour , as in a rich man lifted up by his lands : And where Tyrannie sits , he is an enemy to Christ , the spreading spirit of righteousnesse : He wil use the bare name , Christ , that he may the more secretly persecute , and kil his power . Tyrannie is a subtile , proud and envious Beast ; his nature is selfish , and ful of murder ; he promises fair things for the publique ; but all must be made to center within self , or self interest not the universal libertie . Wel , to be short , Let every one know , if they wait upon their Maker they wil know , That the universal power of righteous Communitie , as I have declared , is Canaan , the land of rest and libertie , which flows with milk and honey , with abundance of joy and peace in our Maker , and one in another . But the condition of the world , that upholds civill interests of mine and thine : Is Egypt the house of bondage ; and truly Pharoahs task-masters are very many , both Teachers and Rulers . Therefore thus said the voyce of the spirit in me , guiding my eie to the powers of the earth three times , Let Israel go free : Let Israel go free : Let Israel go free : Work all together , Eat bread altogether : Whosoever labours the earth for any one , that wil be a burdning Ruler over others , and does not look upon himself as equal to others in the Creation , the hand of the Lord shal be upon that labourer : I the Lord have spoken it , and I wil doe it : Declare this all abroad , Israel shal neither give hire , nor take hire . Surely this is both ful of reason and equity ; for the earth was not made for some , but for al to live comfortably upon the fruits of it : And there cannot be a universal libertie , til this universal communitie be established . All tears , occasioned through bondage , cannot be wiped away , til the earth become in use to all a common Treasurie : And then Jerusalem wil become a praise to the whole earth , and not til then . At this time the barren land shal be made fruitfull ; for the Lord wil take off the curse : And if any grumble and say , The Heaths and Commons are barren , and the like , and so draw against the work : All that I say , let them go their way ; their portion is not here ; they live in the low flesh , not in the height of the spirit : And they know not the mysterie of the Lord , who is now restoring Israel from bondage , and fetching them out of all lands where they were scattered , into one place , where they shal live and feed together in peace . And then there shal be no more pricking briar in all the holy Mountain , This shal be the glory of all , they shal lie down in rest : This is the Branch ; This is Israel ; This is Christ spread in sons and daughters ; This is Jerusalem the glory of the whole earth : Where then will be the railing , persecuting Priest , or the Tyrant Professour , that sucks after the blo●d and miserie of those , that wil not joyn 〈…〉 his forms ? But indeed as yet , as the state of the world is while the first Adam yet sits in the Chair , and corrupts the Creation by his unrighteous wisdome and power ; I say at this time , the feirce wrath of the King of Righteousnesse is threatned over this Land called England , and indeed over all the whole earth , where particular interest bears rule , and enslaves the Creation . And if covetous , proud flesh stil uphold this self-propriety , which is the curse and burden which the Creation groans under : Then O thou covetous earth , expect the multyplying of plagues , and the fulfilling of all threatning prophesies and visions for thy downfal in miserie . But if thou wouldst find mercie , then open thy barns and treasuries of the earth , which thou hast heaped together , and detains from the poor , thy fellow creatures : This is the only remedy to escape wrath : and the door of acceptance to mercie is yet open , if thou do this : The Judge of Truth and Right waits yet upon thy comming into him . Therefore , O thou first Adam , take notice , that the Lord hath set before thee life and death , now chuse whether thou wilt , for the time is near at hand that buying and selling of land shall cease , and every son of the land shal live of it . Divide England into three parts , scarce one part is manured : So that here is land enough to maintain all her children , and many die for want , or live under a heavy burden of povertie all their daies : And this miserie the poor people have brought upon themselves , by lifting up particular interest , by their labours . There are yet three doors of hope for England to escape destroying plagues : First , let every one leave off running after others for knowledge and comfort , and wait upon the spirit Reason , til he break forth out of the Clouds of your heart , and manifest himself within you . This is to cast off the shadow of Learning , and to reject covetous , subtile proud flesh that deceives all the world by their hearsay , and traditional preaching of words , letters and sillables , without the spirit : And to make choyce of the Lord , the true Teacher of every one in their own inward experience , The mysterie of the spirit , and the mystrie of Babylon . Secondly , Let every one open his bags and barns , that al may feed upon the crops of the earth , that the burden of povertie may be removed : Leave of this buying and selling of Land , or of the fruits of the earth ; and as it was in the light of Reason first made , so let it be in action , amongst all a common Treasurie ; none inclosing or hedging in any part of earth , saying , this is mine ; which is rebellion and high treason against the King of Righteousnesse : And let this word of the Lord be acted amongst all ; work together , eat bread together . Thirdly . Leave off dominion and Lordship one over another , for the whole bulk of man-kinde are but one living earth . Leave off imprisoning , whiping and killing ; which are but the actings of the curse : And let those that hitherto have had no Land and have been forced to rob and steal through povertie ; hearafter let them quietly enjoy Land to work upon , that every one may enjoy the benefit of his Creation , and eat his own bread with the sweat of his own brows : For surely this particular propriety of mine and thine , hath brought in all miserie upon people . For first , it hath occasioned people to steal one from another . Secondly , it hath made Laws to hang those that did steal : It tempts people to doe an evil action , and then kils them or doing of it : Let all judge if this be not a great devil . Well : If every one would speedily set about the doing of these three particulars I have mentioned , the Creation would thereby be lift up out of bondage , and our Maker would have the glory of the works of his own hands . They that offer themselves , and what treasure they have , freely , to further this work , shal find mercy , and the blessing of all Nations shal be his Comfortor : They that hinder this common interest of earthly community , and wil keep up the tyrannical government of old Adam stil , the hand of the Lord shal be upon that person , whosoever he be . Thus saith the Lord to all the great ones , that are cloathed with objects , and are lifted up flesh with honours in the government of the world : Let Israel go quietly out of your bondage that they may serve me ; If you wil not let him go , I wil not come with 10 plagues , as upon Egyptian Pharoah of old , but I wil multiply my plagues upon thee , thou stout-hearted Pharoah , that makes shew of love to me , and yet all is but like Jehu , to lift up thy self over the remnant in the Land . Adam is the commer in of bondage , and is the curse that hath taken hold of the Creation : And he may wel be called A-dam , for indeed he does dam and stop up the streams of the waters of life and libertie . When slaverie began to creep in upon the Creation , the Spirit might wel cry out in Lamentation , Ah-dam , A-dam , which draws together ; a head of corrupted waters , of covetous , proud and imaginary flesh , to stop the streams of the waters of life and libertie . But saith the Spirit our Maker , The seed from whence the Creation sprang , shall bruise that Serpents head , and open the dam againe , and cause the waters of the Spirit which is Life and Libertie to run free againe without any stoppage . This A-dam stops up the waters or Life and Libertie in a two-fold way . Fir●● , he ties up the Creation , man , in chains of darknesse within it self : For there is not a man and womon ●ound , since Adam's rise ( but the man Christ Jesus , in whom the seed ruled in power ) but they were bound up in bondage to coveteousnesse , pride , imagination , and to all the powers of the flesh : So that the free running streams of the Spirit of life were stopped , that they could not run ; which hath made every one cry , O wretched man that I am , who shal deliver me from this body of sin or death ? Here you see that knowledge , libertie and comfort hath been stopped or dammed up within the C●eation , ma● . Secondly , this A-dam , being the power of cove●ous , proud flesh , he sets up one part of the Creation , man , to rule over another , and makes Laws to kil and hang thal part of the Creation , that wil not submit to the ruling part And so he is become a God , ruling in the spirits own house , not preserving the Creation , but does set the Creation together by the ears , to k●l it self , to the mighty dishonour of our Maker : Therefore when the people would have Saul to rule them ; the Spirit declared , that that outward ruling power was the curse ; and he set him up in his wrath to be a scourge , not a blessing . Now whereas the Creation , man , should live in equalitie one towards another ; this A-dam hath lifted up mountaines and hils of oppressing powers , and there by that , dammed and stopped up that universal communitie : Therefore at the first rising up of this serpentine power to enslave the Creation , he might wel be declared by way of Lamenattion , A-dam Adam . Covetousnesse , or self-love ; is the dam ; the letter A : before , declares , that he is a preparer to miserie , and is delivered by way of Lamentation , Ah : or A-dam . Dovetousnesse , or self-love , is the man of sin , that appears first . The imagination arising from that couetous power is the woman , or Eve , which like the Ivie , clings about the tree ; and so covetousnesse and imagination , does beget between them a supposed joy , pleasure and delight ; but it proves a lie . These two , Covetousnesse and Imagination , the man and the woman of sin , or A-dam , and his Eve , or Ivie , does beget fruit or children , like both Father and Mother ; as pride , and envy , hypocrisie , crueltie , and all unclean lusts pleasing the flesh . And now the dam-head is made up strong , to stop the streams of waters of life and universal libertie : But in the fulnesse of time , the Spirit wil break down this dam-head againe , and cause the waters of the Spirit of life to flow again plentifully . And herein you may see , how the publique Preachers have cheated the whole world , by telling us of a single man , called Adam , that kiled us al by eating a single fruit , called an Apple . Alas , this Adam is the dam that hath stopped up the freedome of the Spirit within and without ; so that while he rules , a man can have no community with the spirit within himself , nor community of love with fellow creatures , he does so puff them up with covetousnesse , and pride , and desire of Lordly rule one over another . Do but look into every mean and woman , and into al the actions of the world , and tel me whether that first Adam be one single man , as the publique Preachers tel you ; or is not more truly that covetous , proud and imginary power in flesh , that hath dammed and stopped up the way of the spirit of life , and universal libertie ; and so he is that Father of lies , and Satan , that holds the Creation under bondage , til the Son , which is the light in the Creation , shine forth , and sets us at libertie : And if the Son set you free , you are free indeed . This Son is the second Adam , which is A-dam indeed , that stops the streams of bondage from runing and sets the Creation at libertie again . CHAP. IX . WHat I have spoken , I have not received from books , nor study , but freely I have received , and freely I have declared what I have received : And the Declarations of the Lord through his servant shal not be in vain , The beholding and feeling of the Law of righteousnesse within me , fils my whole soul with precious peace , the favour of the sweet ointment ; and I know as this power of love spreads in al mens hearts , as it wil spread , for Jacob must rise : Then there shall be no begger , no tears , no complaining , no oppression : but the blessing of the Lord shal fil the earth : Then our swords shall be beaten into plow irons , add our spears into pruning hooks , and then shall the Lord be known to be the salvation of Israel , and the restoration of the whole Creation . I● any man be offended here , let him know , I have obeyed my Maker herein , and I have peace in him . When the Man , Jesus Christ , was one earth , there was a sweet communitie of love between all the members of that humane body : For the spirit that was within , made every member a servant to the other , and so preserved the whole body in peace ; one member did not raign over another in tyra●nie . Even so , when the humane body was laid in the earth , the Spirit , which indeed is Christ , came again the second time upon the Apostles and Brethren , while they were waiting for that promise at Jerusalem . And as Christ then began to spread himself in sons and daughters , which are members of his mystical body , they did not rule in slavery one over another ; neither did the rich suffer the poor to beg and starve , and imprison them as now they do : But the rich sold their possessions , and gave equality to the poor , and no man said , that any thing that he possessed was his own , for they had all things common . But this community was a vexation to Esau , the covetous proud flesh , and he strove to suppresse this commnuity : And the Lord he gives this Beast a toleration to rule 42 months , or a time , times , and dividing of time ; and in that time to kil the two Witnesses , that is , Christ in one body , and Christ in many bodies ; or Christ in his first and second comming in flesh , which is Justice and Jugement ruling in man . I , but now the 42 months are expiring , we are under the half day of the Beast , or the dividing of time , and Christ , or the two Witnesses , are arising and spreading himself again in the earth : And when he hath spread himself abroad amongst his Sons and daughters , the members of his mystical body , then this community of love and righteousnesse , making all to use the blessings of the earth as a common Treasurie amongst them , shal break forth again in his glory , and fil the earth , and shal be no more supprest : And none shal say , this is mine , but every one shal preserve each other in love . As Christ does thus rise and spread , those that have riches , gold and silver , and the like , and are taken into the onenesse of this Spirit , they shall come , and offer up their treasures willingly , not daring to keep it : That those that have nothing may have part , and enjoy the blessing of the earth with themselves , being all members of that one body , unto whom the Kings of the East , called the Wise men , offered gifts , gold frankinsense and myrrhe while he was the Child Jesus . But those that do not come in and offer what they have , willingly , to the work of the Lord , they shal be stripped naked of all , and shal either be destroyed by the blagues that shal come upon the earth ; or at best if their lives be given them , they shal be servants , and not enjoy the benefit of Sonship , til the Spirit of the Son rise up in them , and make them free . So that this work is not done by wars councels , or hands of men , for I abhor it ; though by those the government of Esau shal be beaten down , and the enemy shal destroy one another . But the Lord alone wil be the healer , the restorer , & the giver of the new law of righteousnes , by spreading himself every where and so drawing al things up into himself . And the declaration of this law of righteousnesse shal rise out of the dust , out of the poor people that are trod under foot : For , as the declaration of the Son of man was first declared by Fisher-men , & men that the learned , covetous Scholars despised : so the declaration of the righteous law shal spring up from the poor , the base and despised ones , and fools of the world ; and humane learning , and such as love the oppression of exacting Tyths , shal not be honoured in his businesse : For they that stand up to be publique Teachers are Iudas , that come to the Magistrates , and covenants with them for the tenths of every mans encrease , and they wil hinder Christ from rising , and betray him into their hands ; that so the covetous and proud flesh may rule in oppression over their fellow Creature quietly . And assure your selves it wil appear , that the publique Preachers , that stand up customarily to make a living by their teaching others , as they cal it : these are the curse , and the spreaders of that cu●se , and the hinderers of Christ from rising ; and the bitter Scribes and Pharisees to suppresse Christ where he rises , calling him a Blasphemer . For the Father wil have all men to look up to him for teaching , and to acknowledge no other teacher and ruler but himself : but these men wil have al people to look for knowledge to come through them ; and that none can have knowledge but such as are taught by such Preachers as they : But covetousnesse after a temporal living , and secret pride sets them to work , and they shal be ashamed ; for the Lord alone now shal be exalted , and he himself wil darw up al things into himself . And al this great chang , or seting up of this new law of righteousnesse , ruling in every one , and making every one to consent and act thus in love , is but the ●●lfilling of Prophesies , and Visions , and Reports of the Scriptures : Let the Record be searched , and let the publique Preachers deny it if they can . Wel : this wil be a great day of Judgment ; the Righteous Judge wil sit upon the Throne in every man and woman : And that saying of the prophet , that he saw every man with his hands upon his loyns , like a woman in travel , is now fulfilling ; every cevetous , unrighteous heart shal smart with sorrow and shal be ready to fail them to see the miserie that is comming upon the earth : This day of Judgment wil be sharp and short , shortned for the Elects sake . The man of the flesh , or King Esau , wil struggle hard , before he give up the body of his Army ; he wil put forth all the subtil wit , and opprss●ing unrighteousnesse that he hath , before he deliver up the Kingdom to Iacob : But truly , Gaffer Dragon , you had better yeild at first ; for the longer thou stand it out , the sorer shal thy torment be ; for down thou must , and Christ must rise . Do what thou wilt , speak what then wilt against Christ the Anointing , thou shalt come off a loser : threaten , reproach , imprison , whip , work hypocritically , oppresse , kil and stay , fawn and frown , do things out of fear , or do things out of heavy rashnesse , or out of a watchful moderation , as thou thinks , stil thou shalt lose ground ; for all thou doest , is to advance self , and thou must perish , the Judgment is sealed , the things that are determined against thee , are comming upon thee . Thou shalt find it shal not be as it hath been , while the forty two months where in being , thou prospered and encrease in strength . But now it is done , it is done , it is done , time shal be no more to thee ; for now the man of righteousnesse shal take the Kingdom , and rule for ever and ever , and of his dominion shal be no end ; he hath made himself manifest , he is in the head of his Army already , gathering in the Isles and Nations of the earth to himself . Justice and Judgment are his witnesses , and that Standard , which he wil maintain , and wil tread al proud flesh under his feet , For the poor receives the Gospel ; He hath opened the salt-mines already , the streams thereof runs apace , and begins to over-run the banks of rotten stinking oppressing injustice , they wil purge out corruption and bring the earth ( mankind ) into a pleasant savour . The windows of heaven are opening , and the light of the Son of Sighteousnes , sends forth of him self , delightful beams , and sweet discoveries of truth , that wil quite put out the covetous traditional blear-eyes ; but wil mightily refresh the single eyed Nathaneels : Light must put out darknesse ; the warm Sun wil thaw the frost , and make the sap ●o bud out of every tender plant , that hath been hid within , and lain like dead trees all the dark cold cloudy daies of the Beast that are past , and silence every imaginary speaker , and declare their hypocrisie , and deceit openly , Now the tender grasse wil cover the earth , the Spirit wil cover al places with the abundance of fruit , that flows from himself , young and old shal al honour the Lord , and be taught of no other but him ; the wheat fields which is the best grain ( the Fathers own people ) shal flourish abundantly ; the bean●ge of beastly Ceremonies , forms , customs , abominable actings in unrighteousnesse shal cease , there shal be lesse talking , preaching and prating , and more righteous acting , The voice of mourning shall be heard no more , the birds shall sing merrily on every bough . O rejoyce , rejoyce , for the time , that the Lord God omnipotent wil raign in al the earth is beginning , and he wil be servant to the Dragon , Beast , and man of the flesh no longer , but wil tread down that murdering power , and make him his footstool . This is the work of the Lord , that wil stop the the mouths of all hearsay and imaginary Preachers ; All mouths shall be silent , and not dare to speak , till the power of the Lord within give words to the mouth to utter . And when men that are ful of wast words , are made to see , they speak they know not what ; when they shal see they speak other mens words ( like Parots ) not their own , and sometimes they speak words from their imagination , which may be false as wel as true for ought they know , for they have had neither voice , vision , nor revelation to warrant their words , when they see this , Then they shal be ashamed and confounded in themselves . For now lip service is to be judged to death , and every one shal be fetched in to worship the Father in Spirit and in truth , or else they shal perish ; for mens words shal grow fewer and fewer , their actions of Righteousness one to another more and more , and there shal no love be esteemed of , but what is manifest in righteous actions . And this shal be the ruler that every one shal observe , to walk righteously in the Creation , towards all Creatures , according to the Law of equity and Reason ; and this Law shal be writ in every ones heart ; and he that hath this law in his heart is marked for a son or daughter : they that have it not are marked for enemies and rebels to the Father , And such a one is a Cain . The Kingdoms of the whole world must become the Kingdoms of the Lord Christ ; and this the Nations are angry at ; Therefore count it no strang thing to see wars and rumours of wars , to see men that are put in trust to act for publike good , to prove fals , to see commotions of people every where like flouds of water stirred up , raedy to devour and overflow one another ; To see Kings storm against the people ; To see rich men and gentry most violent against the poor , oppressing the and treading them like mire in the street , Why is all this anger ? But because the man of the flesh is to die , his day of judgment is come , he must give up the Kingdom and Government of the earth ( man-kind ) into the hand of his neighbour that is more righteous then he , For Jacob now must have the blessing , he is blessed , yea and shal be blessed , and Esau shal become his servant ; The poor shal inherit the earth . CHAP. X. ANd here now is made plain , That the first shall be last , and the last first ; The powers of the flesh or Adam in me , he appeared first , and trampled the man-child , the power of righteousnesse and peace under foot . I , but when the man-child begins to rise up to rule , the other fals and becomes the tail , the last , nay must be destroyed . Two Kings that claimes interest in one Kingdom , can never live quietly together , Light and darknesse will be fighting , till the one be conquered . And surely the man of Righteousnesse , or that last man that appears , shal be the first , that shal be honoured , and become the preserving and restoring power the great Law-giver , that shall rule in the new heaven and in the new earth in righteousnesse . Of further , The first , that is , the worshipping of God in types , ceremonies , formes and customs , in set times and places , which are the invention of the first man , which doth slight and loath the way of inward Righteousnesse ; for they that live in established forms , are filled with dislike , and willingly would ●either buy nor sell , with those whom the Lord hath drawn up to live in him , they cannot indure the way of the Spirit , let them say and professe what they wil ; for he that is strict in a formal customarily way of worship , knows not what it is to worship in spirit and truth , or to walk righteously in the Creation , but is bitter spirited and merely selfish . And this power appears first in a man , and makes people very zealous professours of God and Christ , in preaching , praying and hearing . But without knowledge , what God and Christ is , and they know not what they do , nor the end wherefore they do so . And their teachers in the same forms , are blind guides , and poor hearts , both shall fall into the ditch , and be mired in their own inventions most pittifully . And when you come to see your selves stick in confusion , and disorder , and knowing that your teachers have deceived you . Then you will remember these words , That the first must be last . Moses though he was a good man , yet he was not to enter into the la●d of Canaan , which types out this to me , That the first man of the flesh shall never enter into the Fathers rest . Then likewise you shall see , that your zeal , was but zeal without knowledge , and that heat in you , did but carry you along to advance self , not to advance the Lord . And that covetousness was the Lord , chief Ruler in you , which being crossed grew impatient , and that impatiency you called , it , The zeal of the Lord , when experience teacheth you silence , you will not be offended at these words , but ashamed of your self . And here likewise you may see , what it is to make a Sermon ; for a Sermon is a speech made from the man-seer , which is Chaist within ; for this anointing sees the Father in every thing . And therefore Christ in that one body , The Lamb , was called a great Prophet or Seer , Now that man or woman that sees the Spirit , within themselves , how he enlightens , how he kils the motions of the flesh , and makes the flesh subject to Righteousnesse , and so can see light in his light ; this man or woman is able to make a Sermon , because they can speak by experience of the light and power of Christ within them , who is indeed the man Seer . But now he that speaks from imagination , or from tradition ( and not from experience of what he sees ) cannot make a Sermon , as the publike Preachers generally do , and so he is a deceiver , or false Christ , and false Prophet , that runs before he be sent , put forward by secret pride and covetousnes , to get a temporal living . Therfore let none speak so discontentedly against Adam , the first man by Creation , that they say lived on earth about 6000 years ago , as though he brought in the misery upon all ; for the Scriptures seem to declare , that there were men in the world before that time . For when Cain had killed his brother Abel , which in one verse Moses seems to say , was the third man in the world , yet in a few verses following , writing of Cains punishment , declares Cains own words , Thou hast set a mark upon me , and every one that sees me , wil kil me : And yet by the story before , there were no more men in the world , but his Father Adam and he , now Abel being dead . Therefore certainly this Adam , or first man that is spoken of , is he that is within , as I have spoke of , which kils or surpresses Abel , who is the anointing ; I am sure I have sound him the cause of my misery , and I can lay the blame of no man , but my self . The first power that appears and draws my body into disobedience . And this is he that is the causer of all your sorrow and tears , he is Adam within , it is your self , your very fleshly self , be angry at none but your self . The Self is the first Adam that fals from the Spirit ; he is those branching powers in created flesh that leads you from your maker ; therfore blame not Adam without you , but blame Adam the first man within you ; he within hath disobeyed , and forsaken Reasons Law of Righteousnesse . You are the man and woman that hath eaten the forbidden fruit , by delighting your self more in the objects of the Creation , then in the Spirit ; for the Spirit is the seed , the Creation is the fruit . As the Apple is the fruit from the root of the Apple-tree , so selfishnesse is the fruit of the fruit , it arises up ( not from the Spirit ) but from the Creation . And this is the Serpent whose head must be briused , that so the great maker of all things , may delight in the worke of his own hands ; when all the branchings forth of selfishnesse is destroyed , and the Creation made subject only to the will of the Creatour . And this wil be the winding up of the great mystery spoken of , God manifest in the flesh ( nor selfishnesse manifested in flesh ) for this I say is the Serpent whose head must be bruised . Now if you delight more in the objects of the earth , to please selfe , then in the spirit that made all things , then you eat of the forbidden fruit , you take the Apple , and become naked and ashamed , and is made afraid to own the spirit , least you despise fellow creatures . And likewise being ashamed and afraid of the law of righteousnesse , because it doth restifie of you , that your deeds are evil ; and so begets sorrow and trouble in your heart ; you presently run and hide your self from him amongst the creatures , & runs preaching , and praying , and sheltering your self in a Congregation , as a member , and so doth sow the figge-leaves of your own observing forms , and customary invented Righteousnesse together , to hide your soul from the face of displeasure , that you may not see your self ; for the sight of your self is your hell . Whereas indeed you should flie to the Law of Righteousnesse , and act righteously within the Creation , and so honour the Spirit by owning of him , and wait upon him til he speak peace . For nothing , wil hide you from his presence : Reasons Law wil shine forth & torment your unrighteous self-seeking power , and bruise that Serpents head , all his hidings wil not save himself , for you must come to the fire , and that drosse must be burned up , before a Reconciliation can be wrought between him and his Creation . Adams innocency is the time of child-hood ; and there is a time in the entering in of the understanding age , wherein every branch of man-kinde is put to his choice , whether he wil follow the Law of Righteousnesse , according to the Creation , to honour the Spirit . Or whether he wil delight self , in glorying in the objects of the earth unrighteously . Now if he chuse to satisfie his lusts and his self-wil , and forsake Reasons Law , he shal fal downwards into bondage , and lie under the powers of darknesse , and live no higher then within the circle of dark flesh , that hath no peace within it self , but what he fetches from creatures without him . But if he chuse the way of Righteousnesse , and follow the light of Reasons Law , then he shal partake of rest , peace and libertie of the Spirit , as if there were no creature objects at all ; for he that hath peace within , uses the world as though he used it not , and hath content and joy , though he have no creature to have communion with . But seeing that the man of the flesh wil and must appear to rule in the Kingdome of man-kinde first ; All men are gone astray , and all flesh have corrupted their waies , and the curse is spread abroad thorow the Creation : And therefore the whole Creation wait for a Restoration , or for the rising up of Christ the second man , the blessing , who must bruise the head of bondage , and reconcile al men to peace and liberty . And as the curse is seen and felt within , so the blessing of freedom and life , must rise up , and be seen and felt within . Therefore let not your blind guides deceive you any longer ; Doe not look beyond your selves to Adam , a man that died 6000 years agoe , though they bid you ; but look upon Adam within your-self , who hath wrought your woe . And for the time to come , wait upon the rising of the second Adam , the Law of Righteousnesse within you , to deliver you from the bondage of the first power . And here you may see the deceit of imagination and fleshly wisdom and learning ; it teaches you to look altogether upon a history without you , of things that were done 6000 years agoe , and of things that were done 1649 years agoe , of the carriage of the Scribes and Pharisees then against the son of man . And so carrying you first to one age of the world , then to another age of the world , travelling Sea and Land to find rest ; and the more that human learning and his professours travels abroad , the further off from rest they are , for they meet with nothing but confusion and starits , and no true peace : And why ? Because that which a man seeks for , whereby he might have peace , is within the heart , not without . The word of life , Christ the restoring spirit , is to be found within you , even in your mouth , and in your heart : The Kingdome of heaven ( which is ) Christ is within you , and disobedient Adam is within you ; for this is Esau that strives with Jacob in the womb of your heart to come forth first . And this let me tel you , and you shal find it true , Goe read all the books in your Universitie , that tels you what hath been formerly , and though you can make speeches of a day long from those readings yet you shall have no peace , but your hearts still shal be a barren wildernesse , and encrease in sorrow till your eyes return into your selves , and the spirit come from on high to make you read in your own book your heart . Wherein you shall find the mystery of iniquity , The man of sinne , that first Adam , that made you a sinner . And the mystery of godlinesse , the second Adam Christ , who , when he arises up therein , he makes you righteous and restores you again to life . And hence it is , that many a poor despised man and woman , that are counted blasphemers , by the understanding Pharisees of our age , as the learned Pharisees of old called Christ , and people are afraid to buy and sell them , but casts out their names for evil ; yet these have more sweet peace , more true experience of the Father , and walks more righteously in the Creation , in spirit and truth , then those that cal themselves teachers and zealous Professours . And why ? Because these single hearted ones are made to look into themselves , wherein they can read the work of the whole Creation , and see that History seated within themselves ; they can see the mystery of Righteousnesse , and are acquainted every one according to his measure , with that spirit of truth that is to be the blessing of the whole earth , and that enlightens al that come into the world ; these are the dust and stones so the earth , that are trod under foot : But out of this Sion whom no man regards , shal the Deliverer come . But now those that are called Preachers , and great professours that runs a hearing , seeks for knowledge abroad in Sermons , in books and Uuniversities , and buyes it for money , as Simon Magus would have done , and than delivers it out again for money , for a 100 l. or 200 l. a year . And those men that speak from an inward testimony of what they have seen and heard from the Lord , are celled by these buyers and sellers , Locusts , ●actions , blasphemers , and what not , as the language of Pulpits runs , but the Lord wil whip such traders out of his Temple . And truly the whole world wanders after the Beast , and though the people many of them , doe see that their Prheachers are blinde guides , bitter spirited : proud and covetous , yet they are ashamed and afraid to disown them , O great bondage under the devils . And hence it is that they think they are wise and learned , and the only men sent of God to preach the Gospel , til the power of Righteousnesse come and declare before all the world , that they are enemies to the Gospel , and knows him not , for the anointing is the glad tidings , which are manifest within the heart , not a distance from men . And so Christ takes these wise and learned in their own crafty covetousnes and pride , and declares them to be very silly men , the most ignorant of all , blinde guides , painted sepulchers , Prophets that run before they be sent , and the great fooles of the world , and troublers of ▪ Israel , and the Scribes and Pharisees that stand up to hinder Christ from rising , or to cast reproachfull dirt upon him , where he rises , as much as they can to keep him down , and hold him under as a servant still ; and this they will doe till they be swept away amongst the refuge of lies , as part of that treasure , for that must be your portion . Nay let me tel you , That the poorest man , that sees his maker , and lives in the light , though he could never read a letter in the book , dares throw the glove to al the humane learning in the world , and declare the deceit of it , how it doth bewitch & delude man-kinde in spiritual things , yet it is that great Dragon , that hath deceived all the world , for it draws men from knowing the Spirit , to own bare letters , words and histories for spirit : The light and life of Christ within the heart , discovers all darknesse , and delivers mankind from bondage ; And besides him there is no Saviour . CHAP. XI . WEll , in the next place , I must declare to you , that all that which you call the history , and have doted upon it , and made it your idol , is all to be seen and felt witin you , before you cast oft true peace . Adam and Christ you have heard are both to be seen within the heart , Cain and Abel is to be seen within : Abraham ( a power that prefers the honour of Righteousnesse , before a beloved Isaac ) is to be seen within Meek spirited Moses , that rules your bodies by an outward Law of Righteousnesse , is to be seen within you ; killing of Sacrifices , and offering them up , is to be seen within you . Israel , or one that is a wrestler is to be seen within you . And this is Christ the elect one that fights against your lusts . The Canaanites , Amalekites , Philistines , and all those armies of the Nations , even troops of untighteous powers , one following another , are to be seen within you , making war with Israel , Christ within you . The Land of Canaan , the habitation of rest , is to be seen within you , travelling and drudging in the wildernesse , and then comming to rest upon the seventh day , is to be seen within you . Judas , a treacherous self-loving and covetous spirit . The Commanders of the Jews ( the chief powers that are within the flesh ) first condemning , then killing , then buying Christ , is to be seen within you . Christ lieing in the grave , like a corn of wheat buried under the clods of the earth for a time , and Christ rising up from the powers of your flesh , above that corruption and above those clouds , treading the curse under his feet , is to be seen within . The stone that lies at the mouth of the sepulcher , your unbelief , the removing of that stone , setting you at libertie , is to be seen withing you . Heaven and hell , light and darknesse , sorrow and comforts is all to be seen within , the power of darknesse , and the power of light and life is to be seen within you . Good Angels ( which are divine discoveries or sparks of that glory ) And bad Angels ( which are the powers of the flesh let loose out of the bottomlesse pit●selfishnesse , and so working its own miserie ) are to be seen within . For man-kind is that Creation , in which the great Creatour of all things wil declare and manifest himself ; Therefore it was said , That God was in Christ . That one anointed humane body , reconciling or drawing all things into himself , and so making peace . For while al things are out of that one power of Righteousnesse , jarring and flashing against him ; there is no peace in the Creation , but sorrow , tears and vexation ; but when all things are made to lie down quiet in him , and acknowledge him in all , and are subject to him , the alone King of Righteousnesse , now there is rest and peace every where . Therefore if you look for heaven , or for manifestation the Fathers love in you in any place , but within your selves , you are deceived ; for what glory soever you shal be capable of to see with your eyes or hear with your ears , it is but the breakings forth of that glorious power that is seated within for the glory of the Father is not without him , but it is all within himself , or rises up from within , & is manifested abroad ; The Kings daughter is all glorious within : All that glory which declares heaven , is seen within that spirit , that rules within the Creation man-kind . And further , if you look for any other hell or sorrows in any other place , then what shall be made manifest within the bottomlesse pit , your very fleshly self , you are deceived , and you shall find that when this bottomlesse pit is opened to your view , it will be a torment sufficient , for from hence , doth the curse spread , and all that misery you are or may be capable of , it is but the breakings forth of that stinking dunghill , that is seated within you , & is that power of darkness , that rules within the Creation , your body . If the power of Righteousnesse & peace take possession and rule in you , then you shall live in rest , and be free from hell and sorrow , death and bondage , If the Lamb be the light of your heart , all tears shall be wiped away , and you shall be in peace . But if the selfish power rule your heart ; then as you live now upon uncertainties , in confusion and vexation : so this manifestation of hell , darknesse and sorrows , shall multiply within you ; and when your body goes to the Earth , you multiply the curse upon the Creation , and so you enter into the body of the Serpent , that must be burned and consumed by the power of the Lord . Hell and the curse doth rule within c●eated flesh in every family of the earth , and will rule till the feed of Abraham ( the blessing of the Lord come ) and burn up that serpent , and deliver the Creation from that burden . And let me tell you , That this seed , This blessing of the Lord is rising up in every family that lives after the flesh ; Whether Parents , brethren or sisters , they do hate , grudge and persecute those in whom the blessing begins to rise up , and tramples upon them like dust ; but out of that dust of the earth ( man-kind ) shall the deliverer come that shall turn ungodlinesse from Jacob . A few years now will discover more , and then that prophecy shall be materially fulfilled , Then ten men shall take hold of him that is a Jew , saying , we will go with you , for we have heard that God is with you , Zech. 8. 23. The heart of man is the place wherein heaven and hell , for nature and kind are both to be seen , that is , when the Law of Righteousnesse rules , there is Christ or the Kingdom of heaven within , even the manifestations of the Father appears in glory to the sweet rest and peace of that soul . But when the power of unrighteousnesse rules in the heart , which is the Serpent , Dragon or God of this world ; this is hell or kingdom of darknesse ; for first the man sees and feels himself in bondage to his lusts , and to the powers of his flesh . This is death , and the curse that he lies under . And then secondly , The man sees himself under bondage of sorrows and torment , and the increase of this sensiblenesse , is & will be an intolerable misery . As it is said , That the King of Righteousnes takes delight in nothing , but what is within himself , and what proceeds out of himself : So the Heaven of an enlivened heart is not a local place of glory at a distance from him , but the seeing and feeling the Father within , dwelling and ruling there ; and to behold the glory of that power proceeding forth of himself , to which he is made subject , through which he walks righteously in the Creation , and in which he rests in peace . Even so , the souls that are lost and ashamed in their work , are not tormented by any terrour without them in any local place , but their hell or place of torment is within themselves , seeing and feeling themselves chained up in bondage , to fears , terrours : ●●rrows , afrightments , intolerable vexations , and powers of lust , and under all that cursed darknesse , ●●till the judgement of the great day . And what misery or torment doth or shall appear ●●●m outward objects , it is but the breakings forth of their own cursednesse , that creates misery to himself , and so goes forth to fetch in torment from without . For he that hath a troubled conscience , turns every thing into gall and worm-wood to terrifie himself , thinking every bush to be a devil to torment him , he saies , he sees fearfull shapes without ; but they arise from the anguish of his tormenting conscience within , for they be the shapes and apparitions of his own caused flesh that is presented to him , which comes not from any other but out of the bottomlesse pit , the Serpents powr , but rules and dwels within him , and the sight of this is like the misery of tender flesh burning in the fire . Let a man lie upon his sick bed , and to the view or others the chamber is quiet , yet he saith , he seeth devils , and flames , and misery , and torments . Well , this is but the rising up of his own unrighteous heart , the flames of the bottomlesse it that appear to himself . For certainly unrighteous flesh is hell , the appearance or risings up of un●ighteous flesh to its own view , is the torments of hell , Pride , lust , envy , covetousnesse , hypocrisie , self-love , and the like , being crossed by the spirit of Light , are the particular devils that torment the soul in hell , or in that dark condition . Or if so be a man be tormented by visible bodies of f●ry , and ugly shapes , as he apprehends , they be all the creatures of his own making , and rods which the flesh hath made to whip and punish himself withall ; for a man suffers by no other but by the work of his own hands . And as he hath acted envy , venome and poison in strange wayes of oppression , walking unrighteously in the Creation : Even so , when his soul comes to be judged , he shall apprehend snakes , scorpions , toads , devils in bodily shapes , and flames of fire and direfull noises , and pits of darknesse , which are creatures of his own making , or the shapes and fashion of those unrighteous turnings , and windings , and actings of his unrigh●eous soul , that now appear in their own colours to his own torment , and this is ●ell . For if the flesh be righteous within , there is nothing without can trouble it When the bodies of men are laid in the grave , we have a word , That he is either in heaven or hell : Now the senses of the body are not sensible of either such . But now the power that ruled in that body righteously or unrighteously , is fully manifested to it felt , if the power of Righteousnesse did rule . Now it enters into the Spirit , the great Ocean of glory , the Father himself : If the power of unrighteousnesse did rule , now it enters into the curse , & encreases the body of death , corruption and enmity , and becomes the bondage and Burden of the Creation , that ●●●st be purged out by fire . If there be a local place of hell , as the Preachers say there is , besides this I speak of , time will make it manifest but as yet none ever came from the dead to tell men on earth , and till then , men ought to speak no more then they know ; whe● I speak , I speak from what I have in some measure seen within me , and as I have received from the Lord in clear light within my self . But is not hell the execution of Justice ? And is not God the Authour of that wrath ? As 〈◊〉 is said , Is there any evil in the Citie , and the Lord hath not done it ? I answer , This is warily to be understood , left we dishonour the Lord , in making him the Authour of the creatures misery , as one of late in his Pulpit , an Universitie man in my hearing did relate , and by his multitude of words , darkned knowledge mightily ; therefore I shall deliver what I have received concerning this . First know , that there is mention of three Gods in the Scriptures . 1. The Magistrate , I said ye are gods . 2. The Devil , The god of this world hath blinded your eyes . 3. The King of Righteousnesse is called God , The Lord God omnipotent reigns . Now the Magistracie is ruling power , called God , by their righteous Government a Kingdom may be kept in peace , but by their unrighteous Government , they trouble every body , and the people may say , Thou , O our God , hast destroyed us . Secondly , The devil or the powers of the flesh in every man and woman is a ruling power , called god , that brings misery to every body , and corrupts the whole Creation , fire , water , earth and air . 1. By drawing the Creature into unreasonable wayes : which wayes and works . 2. Becomes the creatures own tormentours , when by the light of the Sun of Righteousnesse , man is made to see himself ; for all mens sorrows are but the risings up of their own works against themselves . Therefore people may say to the devil , or their unrighteous flesh . O thou , our God , thou hast destroyed 〈◊〉 , thou hast deceived us , O god , thou promisedst peace , and afterwards writest bitter things against us . Our own works are our tormenting devils . Then thirdly , The King of Righteousnesse is the ruling power , called God ; but he is not the Authour of the creatures misery , for his dealing with unrighteous flesh , is two-fold , which is the righteous Justice and Judgement of the King . First , he suffers man to take his own course and to act his own will , and to follow his own l●sts , letting him alone , and permitting him a time to do what he will , for wise , proud and covetous flesh thinks himself to be a god , or an Angel of light , and that his wisdom and power is the onely power . And now if the righteous King should not give him this libertie , he would say he had wrong done him , therefore Reason lets him have his will to act his principles , that when the time comes that he shall be made to see himself and his works , he may be left without excuse . This declares the Almighty power of patience , love and meekness in the King towards his creature , that he can suffer himself to be a servant to that cursed power in the flesh to this end , that he may take that fleshly wisdom in his craft , destroy that curse , and save his creature , man , from that bondage ; That after that man hath had trial of his own wisdom and power of his flesh and finds it a devil , and that there is no blessing in it ; he may then come to lie down in the wisdom and power of the King of Righteousnesse in rest and peace . Secondly , In the solnesse of time ; that is , when all flesh hath corrupted his wayes ; then the King or Sun of Righteousnesse arises up , and lets man in his light to see himself to be a devil . The King layes no hand upon him , but lets him see himself ; and the mans own works become the devils that torment him . If a man have sore eyes , and look in the Sun , his eyes smart ; now that smart comes not from the Sun , but the venome of the eyes rises up & torments it self , when the Sun cause it to see or feel it self . This declares the wisdom , power , Justice and holinesse of the King , that when he rises he can make flesh to see it self , and needs do no more , but shine forth and burn in his brightnesse , by whom that curse or drosse in the flesh is consumed and cannot stand ; therefore if flesh were righteous it would stand before the righteous Law ; but seeing it cannot stand , it appears unrighteous , to be a devil and no Angel of light . And this method of the Father brings glory to his own name , that he alone is the one almighty power and wisdom . This is Justice in the righteous Judge , and shews , him to be the pure Law , and flesh kils and torments it self . I but when the waters drowned the world , and the fire burned Sodom , this was a Judgement more then letting flesh see his own unrighteousnesse . I answer , The overflowings of the water in that manner to drown , and the breakings forth of the fire in that manner to burn waste and consume , were the rising up of the curse that was in the water and fire , to destroy the unrighteous flesh of man , that caused it . For when the Father made the Creation , he made all Elements to uphold one another in Righteousnesse , and one creature to preserve another ; therefore it was all very good . But this rising up of creatures to destroy one another , is the curse ; which unrighteous man , that is , the Lord of the creatures hath brought upon the Creation . I but how comes the fire and water to break forth to destroy at some times more then another ? I answer , When the fulnesse of time comes , that earth begins to stink with the abominations of man , then the Father arises up and shews himself within the Creation of fire , water , earth and air . And the curse that is brought upon this by man cannot abide the presence of the Lord , but rises up and runs together into a head to oppose the Lord ; but indeed it destroyes man that was the cause of it . So that the risings up of waters , and the breakings forth of fire to waste and destroy , are but that curse , or the works of mans own hands , that rise up and run together to destroy their Maker , and torment him that brought the curse sorth . While water and fire are useful , the blessing of the Creation lies in them , and comes from them to preserve the Creation for the glory of the Maker . But when they break forth to waste and destroy , this is the curse , the burden of the Creation , that breaks forth to destroy unrighteous man that caused it . And it doth break forth when the Lord appears in the Creation ; as I said , when the Sun shines the venome in sore eyes rises up and smarts : So when righteous power begins to move in the fire , and upon the water , the curse that is in these Elements arises up and disturbs the Creation , to the destruction of man whose work it is . I but one man kils another by wars , and such like , Is not this the wrath of God upon them ? I answer in the same manner as I did before ; for as the cursed flesh in one body torments it self , when he sees himself a devil . So multitudes of bodies of men , are still but one flesh , or one earth : And when the Sun of Righteousnesse begins to shine into this earth , the venimous parts rise up to kill and destroy light , but in the end the flesh destroyes it self . Let the power of humility and Righteousnesse appear to a proud , unrighteous , covetous man , and shew him his evil , as in these dayes it doth , he swels presently , and rises up to make war to maintain himself to be an Angel of light ; and pride being dispersed into divers bodies , cannot yield one to another , to preserve one another , but rise up to destroy each other in the light of the Sun : The Sun shines , and the dunghill casts up his stinking smell : The Lord he shines , and proud flesh kils one another ; flesh kils but it self . And truly I must tell you , That all these wars , and killing one another , are but the rising up of the curse : destroying Armies of men , are but the curse , the burden which the Creation groans under : For in the beginning , all was very good , and the Creation at first was made to preserve it self ; and this rising up to destroy the Creation , is the curse . And the Spirit of the Father , that dwels in any humane body that is killed , doth run into the Ocean of life , and purifies the Creation from the curse . But did not God send the Chaldeans and Sabeans to punish Job ? Yes , the god Devil did ; but not the God or Righteousnesse : For the Devil desired a libertie to try Iob , and the righteous power , Reason , gave him leave ; onely told him , he should not touch his life ; and then the Devil sends these enemies , and burns his house , and kils his children ; give but libertie to the curse , and he doth much mischief . Who was it that the god Devil did afflict ? Not an enemy to the King of Righteousnesse , but a body in whom he dwelt : Yea , the Father did but suffer himself to be persecuted by the Devil , in that humane body Iob : That at last , that power of darknesse , which is the Accuser of the Brethren , and the bondage of the Creation , might be made manifest in the light of the Sun , and so be cast out justly . Now the end of all is this , that unrighteous flesh that thinks himself an Angel of light , and the onely power , may be proved to be a Devil , and so be cast out of the Creation and perish : That Jacob , the King of Righteousnesse , the blessing of peace , might arise up and reign for ever in the Creation , when all enemies are subdued under his feet . There is a time appointed of the righteous Judge , that all flesh shall see it self in its own colours ; and when the flesh doth see it self in his own beastly shapes , he will appear so deformed , so piteous a confused Chaos of miserie and shame , that the sight thereof shall be a great torment to himself . Therefore take notice of this , you proud , envious , covetous , bitter-spirited , and unrighteous men and women ; this self-satisfying glory in which you live , and seem to have rest , shall become your hell-torment , when you are made to see your unrighteous , treacherous self , as you must when the Judge sits upon the Throne . You that are now ashamed to own the righteous spirit , and fear to offend men , lest they should either reproch you , or injure you : And so will do any thing , tho●gh unrighteous , to preserve the good words of devilish men ; you shall then see you are not men , not Saints , but Devils and cursed enemies , even the Serpents power , that must be burned . CHAP. XII ALl these declare the half hours silence , that is to be in Heaven ; for all mouths are to be stopped , by the power of Reasons Law shining within the heart : And this abundance of talk that is amongst people , by Arguments , by disputes , by declaring expositions upon others word and writing , by long discourse , called preaching , shall all cease . Some shal not be able to speak , they shal be struck silent wit shame , by seeing themselves in a losse , and in confusion : Neither shal they dare to speak , til they know by experience within themselves what to speak ; but wait with a quiet silence upon the Lord , til he break forth within their hearts , and give them words and power to speak . And this shal be a mark of a covetous , proud and close Hypocrite , to be ful of words , preaching by arguments and expositions , putting a meaning upon other mens words and writings , telling stories by hear-say of what they have read and heard from men , as the fashion is now in publique work . For none shal dare to speak ( unlesse it be those that are sealed to destruction ) but what they understand in pure experience ; every one speaking his own words , not another mans , as the Preachers do , to make a trade of it ; for he that speaks from tradition and imagination , and makes a trade of his preaching to others , to get a living by , is a child of the curse , and covetousnesse is his Lord , Men must leave off teaching one another , and the eies of all shal look upwards to the Father , to be taught of him : And at this time , silence shal be a mans rest and libertie , it is the gathering time , the souls receiving time , it is the forerunner of pure language . None shal be offended at this , but the covetous and proud Serpent ; and he wil vex and fret , if the people wil not heare him preach ; and think : he hath much wrong done him , if he be slighted . Wel Judas , thou must be slighted , thy preaching stinks before the Father , and he wil draw his people out of thy confusion , and leave thee naked and bare , and thy shame shall be made manifest to the whole Creation , for indeed thou art the curse . While a man is buying his head in studying what hath been done in Moses time , in the Prophets time , in the Apostles , and in the Son of mans time ▪ called Jesus the Anointed , and doth not wait to find light and power of righteousnesse to arise up within his heart . This man is a pireous , barren creature , though he have all the learning of Arts and Sciences under the Sun ; for the knowledge of Arts is but to speak methodically of what hath been ; and conjecture what shal be ; both which are uncertain to the Speaker : But he that speaks from the original light within , can truly say , I know what I say and I know whom I worship . This silence shal be both particular in every son and daughter , and general in the practice of all before their eies ; and lo●king upwards and waiting for teaching from the great and only Teacher , Christ , the great Prophet ; for truly the time is come , that all flesh shal be made silent , and leave off multiplying of words without knowledge before the Lord , both in p●eaching and praying . And your Preachers shal be all the objects of the Creation through wich the Father wil convey himself into you , and manifest himself before you : these shal be your outward Preachers . And the same word of power speaking in , and to your hearts , causing your hearts to open to his voyce , shall be your Teacher within : And that mouth that stands up to teach others , and doth not declare the Lord in a pure language , shall bear his shame , who soever he be . None shall need to turn over books and writings ( for indeed all these shal cease too ) to get knowledge ; but every one shal be taken off from seeking knowledge from without , and with an humble , quiet heart , wait upon the Lord , til he manifest himself ; for he is a great king , and worthy to be waited upon . His testimony within , fils the soul with joy and singing ; he gives first experience : and then power to speak forth those experiences , And hence you shal speak to the rejoycing one of another , and to the praise of him that declares his power in you ; he that speaks his thoughts , studies and imagination , and stands up to be a Teacher of others , shal be judged for his unrighteousnesse , because he seeks to honour flesh , and does not honour the Lord . Behold the Anointing that is to teach all things , is comming to create new Heavens , and new Earth , wherein Righteousness dwels ; and there shal not be a vessel of humane earth , but it shal be filled with Christ . If you were possible to have so many buckets as would contain the whole Ocean , every one is filled with the Ocean , and perfect . water is in all ; and being put all together , make up the perfect Ocean , which filled them all . Even so , Christ , who is the spreading power , is now beginning , to fil every man and woman with himself ; he wil dwel and rule in every one , and the law of reason & equitie shal be Christ in them ; every single body is a star shining forth of him , or rather a body in and out of whom he shines ; and he is the Ocean of power that fils all . And so the words are true , the Creation mankinde , shal be the fulnesse of him that fils all in all : This is the Church , the great Congregation , that when the mysterie is compleated , shal be the mystical body of Christ all set at libertie from inward and outward straits and bondage : And this is called the holy breathing , that hath made all new by himself , and for himself . Before this truth be believed in by mankinde , you shal see much troubles in the great world ; the first Adam wil strive mightily before he loose his Kingdom ; he can pretty quietly hear , that Christ will role in sons and daughters that are scattered abroad . But to hear that the Kingdoms of the world shal be Christ's Dominions likewise , and that the material earth shall be his possession , as well as the earth mankind ; O this cu●s Adam to the heart ; all the world will storm and be angry , when this is made known . Wars and rumours of wars will multiply ; Father will be against Son , and Son against Father , the love of many shall wax cold ; and zealous professours , that live without the spirit , shall become the most bitter enemies to Christ , and prove very treacherous , self-seeking , self-loving , ful of subtil policy to waste and wear out every one that seeks to advance Christ , by their bitternesse and oppression : But all in vain , for Christ must rise , and the powers of the flesh must fall . CHAP. XIII . FRom what hath been hitherto spoken , if there were no experience to prove it , it appears , that the first Adam or fleshly man , seeks life , peace and glory to himself , from creatures and things that are without him . As first , he seeks content and peace from wife , children , friends , riches , places of dominion over others , and from such like : But that peace that is built upon such hay and stubble-foundations , will fall and come to nothing . Secondly , the fleshly man seeks content and peace from Sermons , Prayers , Studies , Books , Church-fellowship , and from outward Forms and Customs in Divine Worship : But that peace that is built upon this foundation of gold , silver and pretious stones , will fall and come to nothing likewise . All creatures teats are to be dried up , that the soul can suck no refreshing milk from them , before the Lord teach it knowledge . Some there are , nay almost every one , wonders after the Beast , or fleshly man ; they seek for new Jerusalem , the City of Sion , or Heaven , to be above the skies , in a locall place , wherein there is all glory , and the beholding of all excellent beauty , like the seeing of a show or a mask before a man : And this not to be seen neither by the eies of the body till the body be dead : A strange conceit . But , poor Creatures , you are deceived ; this expectation of glory without you , will vanish , you shall never see it ; this outward heaven is not the durable Heaven ; this is a fancy which your false Teachers put into your heads to please you with , while they pick your purses , and betray your Christ into the hands of flesh , and hold Jacob under to be a servant still to Lord Esau . Wel , what a man sees or hears to day , may be gone to morrow ; all outward glory that is at a distance from the five senses , and taken in by a representation , is of a transient nature ; and so is the Heaven that your Preachers tell you of . But when the second Adam rises up in the heart , he makes a man to see Heaven within himself , and to judge all things that are below him : He makes many bodies to be the declarers of him , who is the one power of righteousnesse that rules therein : And this is Heaven that will not fail us , endurable riches , treasures that shall not wax old , and where moth and rust cannot corrupt , nor thieves break through and steal : This Christ is within you , your everlasting rest and glory . And as the man of the flesh fetches in comforts from without , seeking content in and from Creatures , and Creature-objects ; so he envies every one that crosses his desires ; crosse him in his pride , covetousnesse and uncleannesse , and he grows extream angry at every body ; tell him that his formall and customary preaching and praying , is but self-seeking , not setting up the Lord , and he is filled with rage against those that tel him so . But he never looks within to check himself , he takes no remedy there at all , and lets those Devils lie quiet within ; and if any be sent , I say , from the Lord , to disturb those his lusts , he will disturb that messenger , if he can ; but he will cherish himself within : He thinks that whatsoever he doth is good , and that whatsoever crosses that power that is in his heart , doth crosse the Lord . But truly it is no other but the Serpents power , which must be destroyed ; he fetches in content from the Creatures that are without him ; and his envy and discontent runs after things and Creatures that are without , which crosses his fleshly desires . But now the man of righteousnesse , Christ , when he rises up in the heart , he loves all that are without him ; and he envies none but the Serpent within , which troubles the Creation ; and so is quite different to the other . For as soon as Christ is rose up in a man , the first thing he doth , he takes , revenge of the pride , lust , envy , covetousnesse , which ruled within the flesh , and casts that Serpent and Dragon out of Heaven : That is , out of that part of the Creation ; and makes a man to cry out upon himself , and to hate and abhor his cursed lusts , which lead him captive . He makes a man to look abroad with the eie of pitty and compassion to fellow-Creatures ; but to look with the eie of hatred and loathing upon the Serpent , his unclean lusts , desiring nothing so much as the death of the body of sin within . So that the law of righteousnesse may reigne in peace in his soul : O thou cursed envy , cursed rash anger , cursed uncleannesse : O cursed Devil , cursed Father of lies , that will not suffer Christ to rise up and reign : O thou enemy of all rightousnesse , thou wicked one , thou curse , thou power of darknesse , thou fleshly power , thou shalt be destroyed and subdued under Christ's feet , whom thou fightest against . The greatest combate is within a man , when the King sits upon the Throne , judging unrighteous flesh , and bruising that Serpents head , And though this be trouble and torment for a time to the Creature , yet Christ at last will sit down in him , who is Prince of peace , and King of righteousnesse . The created flesh of man is the Beast , the King of Beasts ; the same principles as are in other Creatures , are in humane flesh : The difference between man and other beasts , is this , The flesh of man is made an understanding Soul , capable to know Reason , and to walk in his light : Other beasts cannot . Now the wise flesh is meerly selfish , he seeks himself in every thing he doth , and would be a Lord and Ruler , not only over the Beasts of the field , but over creatures of his own kind , whom his Maker made equall to himself ; and so strives to fetch in all other Creatures , to advance his content , though it be to the losse and misery of other men . This is the Beast , Lord Esau , the wise and covetous , self-seeking flesh , that hath sold his birth-right and blessing to Jacob , for the pleasure of unrighteousnesse a small time : And now he must be turned out , and deliver all up to Jacob , and he is extreamly vext , and will not yield quier possession , but stand out stifly , till he be cast out , by the universall power of Reasons law . Now the rule and dominion of Jacob doth not bring losse and misery to any ; his law is so established in love , that the whole Creation finds peace under it , sorrow and tears , beggary and oppression shall be done away , and the blessing of the Lord Jacob shall fill the earth . So then we see , that the great battell of God Almighty , is between thi selfish power , the Beast and fleshy man ; and the universall power , Christ , the man of righteousnesse ; for the flesh would be wiser then its Maker : for though his Maker would have the whole Creation , and every creature to enjoy the benefit of their Creation , and no live free from straits comfortably : Yet the wise and converous flesh seeks to live free in honour and quiet in himself , & makes laws to imprison , kill and waste every one , that will not conforme to his selfish Government . Now the Father wil destroy the Beast in the open field by fair play , and hath given him all advantages as may be ; for he hath given the Beast thedominion , and himself is a Servant under his dominion , and will undermine the wise and covetous Beast , by righteous sufferings , and action as a Servant : And the Father encounters with the Beast or Dragon , in a three-fold posture of war . As First , by the Sacrifices under the Law , the Spirit thereby declared the destruction of the Beast ; and the Spirit lay hid under those types and shadows , fighting against the Beast ; and the wise flesh in those daies sought against his Maker ; This is a distance of Cannon shot . Secondly , In the prison of Jesus Christ , the Lamb , the Father fought against the Beast : and killed him ; for the Dragon was cast out of that Heaven or Creation , in whom the Father dwelt bodily ; for that flesh was wholly made subject to the Spitit ; this was at a closer distance closing in the Front : But the wise flesh hath many strong holds , even the multitudes of men and women , which he fortifies against the Spirit . And therefore in the third posture , which is now begun , the Father encounters , and wil encounter with the Beast every where : that is , with the wise but covetous , unrighteous flesh , in every son and daughter , and so bruise that Serpents head in the whole body of his Army . And before he hath done , he wil fire all the strong-holds of this murder , so that he shall not have a place to keep garrison in ; for the Father will subdue the whole bulk of man-kind , and make all that living earth subject to him self , and all with holy breathing : This is the spreading of the Anointing : This is the glory of the Elect One ; glorious things are spoken of thee , O though City of God . This holy breathing is the Kingdom of Heaven within you , when he rules within you , and the Kingdom of Heaven without you likewise , when you see the same glory rule in others , in which you rejoyce : And this is the last encounter the Father wil have with the Dragon . This is the great day of Judgment ( judging and condemning , and putting the Serpent to death every where ) This is the day of Christ power , in which he wil subdue all his enemies under his feet , & deliver up the Kingdom to his Father Therefore marvel not to see the people turn from one way of worship to another ; for the Father is driving this people through al the waies , and forms , and customs , and reformation , and governments of the Beast , to weary them out in all ; that so they may find rest for the soles of their feet no where , in no outward form of worship ; til they come to lye down in him ( forsaking all forms ) to worship the Father in spirit and trurh ; that is , to walk righteously in the Creation . And this restlesnesse of people , running from one form and custome to another , meeting with confusion and curse every where , is no other but the dividing of time , the half day or image of the Beast , which is the last period of his time : Then faith the Angel , It is done , time to the Beast shal be no more . And while it is thus , poor Creatures they are in bondage within , for they know not what to do ; the way to Sion is not yet cleare , and they are filled with sighings and secret mournings , to see themselves in confussion and losses to stick in the mire , but cannot come out : This is inward slaverie , under which they lie . Then , poor Creatures , they are under an outward bondage , under the hand of Tyrant flesh , that rules the Kingdom , and that divises the several fleshy forms and waies of government , to which if any refuse to conform , then they must be imprisoned , reproached or tortured by punishments , in what kind or other , by the hands of fellow Creatures , that are the oppressing Task masters under the Tyrant flesh ; so that weak spirits are kept under in awe , either by fear or shame : And thus Iacob hath been very , low but he must rise . For the Antichristian Captivitie is expiring , many have attained to inward freedom already , they wait upon the Lord for outward freedom , that the yoke may be taken off their backs : Israel's Captivitie in the 70 years in the Bahylon was but a type of this Antichristian slavery under L. Esau , the powers of the flesh , that compasses mankind about with many straits & dangers , for acknowledging his Maker . But as every thing hath his growth , his raign and end , so must this slavery have an end ; The proud and covetous hearts cry , what slavery is this ? we know not what he speaks : It is true you do not know ; but they who have lesse or more attained to the resurrection of the dead know what I say ; and shall rejoyce in the declaration of this power , waiting the Lords leisure with a calm silence , til he hath gathered together our brethren that must partake of the blessing with us . CHAP. XIV . TO see the Divine power in the Creation-objects is sweet ; but to see him ruling in the heart is sweeter : The first sight is at distance far off , as to see him in mear , drink , cloaths , friends , victories , riches , prosperity , to see him in the Sun , Moon , Stars , Clouds , Grasse , Trees , Cattle , and all the Earth , how he hath sweetly cause every one of these to give in assistance to preserve each other Creature : Or rather how he himself in these gives forth preservation and protection from one another , and so unites the whole Creation together , by the unity of himself . Or further , to see the Divine power in prayer , in Discourse , in Communion of Saints , in Reading , in every sweet ; and refreshnigs that a man meets within all these , is the Almightly Comforter : But this is to behold that glory abroad , to see and meet him from home , to behold him in Creatures without us : which sight and enjoyment is often , and may be totally lost and the soul left alone again , and so filled with mourning in his absence , O when shall I see my beloved , whom my soul loves . The Spouse had seen Christ in the manner aforesaid , but she had lost him again ; for if she had never seen him , she could not have called him her Beloved , and mourn in his absence . Let a man eat never so hearty a dinner , yet within a few hours he wil be empty again and ready to languish ; and thus all comforts that are taken in from any creature without us , may be , nay wil be , must be lost , that so a man may come to know the Lord . But now to see the King sitting in his banqueting-houses , to see the Law of Righteousnesse and peace ruling and dwelling in the heart , and to be refreshed with tho●e sweet smelling spices , the discoveries of the Fathers love within ; This is the Word of God ; This is sweeter then the honey or the honey-comb , for this is to see him near at hand , even within the heart ruling and resting there . This is the Kingdome of heaven within you ; This is the city of refuge that wil not sail a man ; This is the Rock of defence and offence ; This the power that makes a man bold as a Lion ; If a man be cast into any straits , his heart dies not like Nabals the man of the flesh ; but he feels peace and content within , and so is at rest . Let come what wil come , the man knows it is the wil of the Father it shal be so , and he feels a quiet peace compasse his heart , so that he seeth and feeleth peace within ; and rejoyceth in the excellency of it , he seeth and feeleth love and patience within , and rejoyceth in the glory of that sweet ointment , that doth cast a delightful favour all his soul over . Now though this man be in prison , be in straits , be forsaken of all his friends in the flesh , none wil buy nor sell with him , because they count him a man of strange opinions and blasphemies , call him an Atheist , a sot , a Papist , a blasphemer that hath forsaken God and goodnesse , because he wil neither preach nor pray , nor say grace when he sitteth down to meat , as the custome of Professours are . Yet this man is not alone , for his Father is with him , The Father lives in him , and he lives in the Father . The Father wil have his people , whom he draws up to worship him in spirit and truth , to be secret and silent ; to be flow of speech for a little season , yet quick-sighted and Eagle-eyed , though they be silent , they are not sottish drones , they shall discern and judge others righteously , though others shall not discern and judge them , but by rash censure , which is not righteous . The righteous actions and patient silence , of those that are drawn up to wait upon the Lord , shall be the greatest shame and condemnation to the ignorant professours , and talking people that ever broke out . The wise flesh that would be an Angel of light , is full of towords , but dead to the Law of Righteousnesse , The Saints must die to waste words , but he made alive to Righteousnesse , walking uprightly in the Creation , to the glory of the Maker of all things ; hereby Lord Esau will be under-mined , and his house and Kingdon wil fall about his ears . For though the man of the flesh be altogether for outward preaching , praying , observation of forms and customs , and knows not how to worship , if these be taken away : he hath no peace if these be gone . But now the man of Righteousnesse sees death in all outward forms , if the inward power be wanting ; therfore his eye is stil inward , to see the Law of Righteousnesse ruling there , and guiding the body to be a profitable member in the Creation . And this is the most excellent sight , to see the divine power in ones self , ruling , dwelling and living within ; which if it doe , that body wherein it dwels , shal be wholly subject in al his to that Law of Rightenesse . They that know what the power of love and the Law of Righteousnesse is , they know what I say , and can understand me ; but to others these reports sound strangely , and may draw words of reproach and slander from them ; but it matters not , they cannot hurt . They that live in the light , they see the Lord abroad , and they see him at home , they see him in other creatures , and they see and feel him in their own hearts , in patient and quiet submitting , to what is his will ; so that there is a sweet agreement between the disposing hand of God without , and his power within . He that thus sees the Lord , the antient of daies , the one Almighty power , doth mightily honour him ; when nothing can be done abroad , either in adversity or prosparity , but the divine power that rules in the heart , consents , rejoices and grudges not . And now the Lord is one , and his name or power one , every where . The sight of the King of Glory within , lies not in the strength of memory , calling to mind what a man hath read and heard , being able by a humane capacity to joyn things together into a method ; & through the power of free utterance , to hold it forth before others , as the fashion of Students are in their Sermon work ; which a plough man that was never bread in their Universities may do as much ; nay , they do more in kind ( as experience shews us ) then they that take Tyshes to tell a story . But the sight of the King within , lies in the beholding of light arising up from an inward power of seeling experience , filling the soul with the glory of the Law of Righteousnesse , which doth not vanish like the taking in of words and comfort from the mouth of a hear say Preacher , or strength of memory . But it continues like the Sunne in the firmament shining forth , from that established power of the divine within , and the enlivened heart shall as soon be seperated from glorying in the Law of Righteousnesse that dwels in him ; then the heat and light of the Sunne , can be seperated from the Sunne . And truly let me tell you , That as a man finds abundance of sweet peace in his heart , when he is made to live in the Kingdome of heaven : So the words hat this man speaks from this power within , are very profitable to others , & are good seed , wheresoever they are sown , they will spring up and bring forth fruit , for words spoken from the light of experience , have a two-fold operation upon the heart of the hearers . For first , if I lie under straits and bondage in my spirit , by reason of some inward and outward troubles , but especially by reason of the enthraldome to my own lusts that over powers me , so that I cannot do what I would . Then the words of experience from the mouth of one that hath been in that condition , and is passed thorow it , sounds liberty and life to my weary soul ; I speak what I have felt in this particular . Secondly , If I delight in any way of the flesh , as to seek peace in creatures abroad without me , or to seek satisfaction to my envy , self-will and lust ; and in the midst of this my folly I do occasionally hear the words of experience from some other , declaring such actions and motions to be the powers of the flesh and devil , and not of the spirit of righteousnesse . Presently those words take peace from the earth ; that is , from proud flesh ; and fill the whole soul with anger , distemper , grudging , and torment . And this is another operation that pure language produces , which is a launcing of the dead flesh that the disease may be cured . For this wounding is nor to the mine of the creature , but it is a medicine sent from the Lord to heal him ; to take away the evil peace from the flesh , that so the created part may lie down in rest , and be at peace in Christ , which cannot be moved . For every comfort that is of the flesh shall be shaken and removed , but Christ the one power of Righteousnesse and peace , shall not be shaken nor moved , but stand firm for ever . And by this you may see the difference between the kingdom of the flesh and devil , which must be shaken to pieces and fall : And the kingdom of heaven or of God , that endures for ever , and is that Rock due cannot be moved . CHAP. XV . WHat do you mean by the kingdom devil or flesh ? I answer , Covetousnesse , the selfish power ruling in a man , is the kingdome of darknesse in that man : And as this power hath corrupted the Creation ( mankind ) so it rules , or hath ruled in every single one more or lesse ; but is the curse . And every one that hath lain under the bondage of this selfish power , and is in any measure delivered , he can from that experience declare , what the power of darknesse is in whole mankind , as I have shewed how secretly and closely this selfish power branches himself forth in every one , till by the right of Reasons Law shining within , he is discovered and cast out . But what is it for a man to live in the kingdom of hell , devil or darknesse ? I answer , when a man takes delight in nothing , but in satisfying of the lusts of his own heart ; when the way of the flesh is pleasing , and the way of the spirit of Righteousnesse is a burden to him ; when he glories in himself , and feeds with delight upon his covetousnesse , pride , envy , lust , self-will , and in every thing that pleaseth flesh . And if he can but overcome that power that checks or crosses his will , O then this man is in his Kingdome , he rejoyecs and is very well pleased , but it is the kingdome of the flesh , that must be shaken and removed ; This is no other but the glorying in that which is a mans shame . What is the kingdom of Heaven , or of Christ ? Answ. The Law of Righteousnesse and peace , ruling and dwelling in , mankind , is the kingdom of heaven , this is the universall power bearing rule , treading the flesh-power under his feet . What is it for a man to live in the kingdom of heaven ? Ans. When mankind or any single person is so made subject to the King of righteousnesse , that all his delight is to walk according to that law towards every creature in the Creation , through love to the Fathers honour that made al . He glories in that law of righteousness , which he finds seated in his heart , & finds content no where else ; and when the Spirit is honoured , this man is in his kingdom , he hath what he would have . While the kingdom of darknesse rules in a man , if he knows it not , his sin is the lesse , but when he comes to know the lusts of his flesh , and delight therein , in opposition to the righteous Law which he sees some light in also ; this makes the man exceeding sinfull , for now he sins against the law of light shining in him , and causing him to see himself . Even so when the divine power rules in a man , and he knows it nor , as it may be in some measure , this mans joy is but small ; for a man may act from the power of love and righteousnesse , and yet not see nor know the excellency of that power which guides ● him . But when a man is made to see and know the law of love and righteousnesse within him , and delights to act from that power of life and liberty , which he seeth and feeleth seated in him . Now this man is carried on with much joy and sweet calmness , meeknesse and moderation , and is full of glory . This is the excellency of the work of Christ , not onely to make flesh subject to rigeteousnesse , but to know himself made subject , & to rejoyce in the sweet enjoyment of that prince of peace , to make a man rejoyce , & to know the groun 〈◊〉 of his joy is unmovebale . What do you mean by divine , and divine power ? I anwer , The divine is the spreadinq power of righteousnesse , which is Christ that filleth the whole Creation with himself . And he is called a tree or a vine , because he doth not lie in one single person , but spreads himself in mankind , and every single body in whom he breaths , is but a bough or bud of the vine . So that look upon all together in whom Christ is spread , and they make up but one vine , knit together by that one spirit , into one body ; whether they be poor or rich ; learned or unlearned ; and therefore those rich men that despise the poor ; and those learned University men that despise the unlearned , are pricks of the thorn-bush , not branches of the vine ; they be the curse that is now near to burning . And every single one alone in whom Christ breaths , is but a parcel of the vine , in whom the divine power dwels and rests Even as every branch of an Apple-tree , is filled with the sap , which is the life of the whole tree . Christ is said to be the divine , because he grows and flourishes in the time of light ; he is the Sonne himself ; he is a vine or tree that grows by day in the heat of light , and so brings forth abundance of fruit to the glory of the Father ; Trees that grow in the heat of the Sun bring sorth pleasant fruit . So those that are branches of this vine , that grows in the heat and life of one spirit the King of Righteousnesse , bring forth abundance of the fruit of Righteousnesse , according to the nature of the vine they grow from . Therefore the Saints are called , Children of the day , not of the night ; for they speak what they know in experience , and what they have received feelingly from the Lord ; and their actions and words are not at random , for they act Righteousness within the Creation , from the law of Reason and Righteousnesse , which they feel seated within . Every one that doth act or speak from the light and power of the day-vine within himself , can give an account of his words and actions : But this is the glory , that Adam , the man of the flesh hides himself from : This is the Law of Righteousnesse , which fleshly Israel could not behold : This is the new Covenant which our Clergie is unacquainted with . Now opposite to this Divine , which is Christ , there is a night-vine , which is the power of selfishnesse , or the bottom esse pit spread abroad in mankind ; And every man and woman that is guided by this selfish power of darknesse , are but branches of the night-vine . And this nigt-vine which I called Lord Esau , or fleshly man , hath filled the whole earth with darknesse ( under pretence of his learning and fleshly Government ) so that he is a spread tree . But he is called by the Spirit , the Thorn-bush . The fruit that he brings forth is sour and bitter , and good for nothing but the dunghill ; for trees that grow alwayes in the shade or place of darknesse , where the heat and light of the Sun doth not cooperate , brings forth unpleasant fruit . Now this night-vine ( but rather Thorn-bush ) is the branching forth of the wisdom and power of selfish flesh , every bud from it , is a sharp prickle : treacherous & covetous Judas , is one branch from that root , and he hath risen up to a mighty great tree ; for every treacherous and covetous heart , is but the buddings forth of Judas . So envious Scribes & Pharisees , are other branches from the same root , & these have risen up into mighty spreading trees ; for every one that is zealous without knowledge , making a profession of the spirit of righteousnesse , & yet grudging and ●aring the way of the spirit , are but the buddings forth of the Scribes & Pharisees , that killed Christ after the flesh , and now is spread in every Land and Family , to hinder Christ from rising , or else to suppresse and kill him againe if they could after he is risen up in sons and daughters . So covetous Demas , proud Simon Mugus , froward Nabal , unrighteous Elimas , and such like , are all the buddings forth of the thorn-bush , and have covered the earth with their branches , to keep it in darknesse , and to hide the Sun of Righteousnesse from it . And all these are centred in the Clergy , the Universities are the standing ponds of stinking waters , that make those trees grow , the curse of ignorance , confusion and bondage spreads from hence all the Nations over . The paying of tythes , the greatest sin of oppression , is upheld by them ; pride , covetousnesse , idlenesse , bitternesse of spirit , despising and treading all under-foot ; in whom the spirit of the Lamb appears , is upheld by them ; these are the standing enemies against Christ . Their Churches are the successours of the Jews Synagogues , and are houses of bondage , their Universi●ies are successours of the Scribes and Pharisees houses of learning . And though they persecuted Christ and the Apostles , and would own none of their Doctrines ; yet when they found that Christs Doctrines began to fill the earth , and to make the way of the Law odious , and their trade began to fail . Then did those houses of learning begin to take in and own the writings of the Apostles , and to own that doctrine , prevailing with the Magistracy through the deceit of their subtilety , to establish tythes in their hands still for their maintainance ( though Christs doctrine threw down that oppression . ) And then from legall Sacrificers , they became hearsay-Preachers of the Gospel , not from any testimony of light within themselves , but from the writings of the Apostles , which they professe great love to , and keep charily , for their tythes sake ; and by the one they deceive the souls of people , for they preach the letter for the Spirit , and by the other they pick their purses . And this is very manifest by their carriage ; for though those writings which they live by , were not writings that proceeded from any Schollars , according to humane art , but from Fishermen , Shepherds , Husband men , and the Carpenters son , who spake and writ as the Spirit gave them utterance , from an inward testimony . Yet now these learned schollars have got the writings of these inferior men of the world so called , do now slight , despise and trample them under feet , pressing upon the powers of the earth , to make laws to hold them under bondage , and that lay-people , trades-men , and such as are not bred in schools , may have no liberty to speak or write of the Spirit . And why so ? Because out of these despised ones , doth the spirit rise up more and more to clearer light , making them to speak from experience ; and every fresh discovery of the Father , shines more glorious then the old , till at last the creature is made to see the Father face to face in his own light . But now the learned schollars having no inward testimony of their own to uphold their trade by a customary practice , they hold fast the old letter , getting their living by telling the people , the meanings of those trades-mens words and writings ; but alas , they mightily corrupt their meaning , by their multitude of false expositions and interpretations ; for no man knows the meaning of the spirit , but he that hath the spirit . And if the - Father send forth any of these tradesmen , to declare the testimony which is in them , as in these dayes he sends forth many . And these true labourers shall encrease , let the Universitie men do the worst they can ; yet the Schollars seek to suppresse them , calling them new-lights , factious , erroneou● , blasphemers , and the like . And why do they all this ? Because the light of truth that springs up out of this earth , which the schollars tread under feet , will shine so clear , as it will put out the candle of those wicked learned deceivers . And therefore many of them that are more ingennous or subtile then the rest , seeing light arises much amongst the people , begin to comply with the people , and give people their liberty to speak as well as they , and denie the tithes upon this condition , the people will give them a free contribution , and own them as the chief Preachers and Prophets sent of God , and to look upon themselves as underlings to the schollars . And therefore stir up people to gather into Congregations , and to make choice of one man to be their Preacher , though they shall have a liberty to speak in the Congregation as well as he . But , all this is but deceit of the flesh , to draw people under a new bondage , and to uphold the hearsay-preaching , that in time matters may be wheeled about again , to advance the schollars , and give them the supremacy in teaching . And what is the end of all this ; but onely to hinder Christ the great Prophet from rising , and whereas people should all look up to him for teaching , and acknowledge no other teacher and ruler but Christ , the Law of Righteousnesse dwelling in every mans heart ; the schollars would have the people to look up to them for teaching ; and truly let me speak what I find , the more that you look upon them , or any men for teaching , the more you shall be wrapped up in confusion and bondage . And therefore the upshot of all your Universities and publick Preachers , and men-teachers , is onely to hinder Christ from rising , and to keep Jacob under , and make him a servant and a slave to the man of the flesh . So that all this do in the world about , hear-say preaching and setled forms of worship , is no other but the spreadings forth of the thorn-bush , the fleshly man , to hinder the worship of the Father in spirit and truth : And all those strict and zealous . Preachers and Professours of other mens words and writings , and upholders of forms and customs , are no other but the Scribes , Pharisees and Judas , that still pursue Christ in enmity . And this is the Reason , why man-kind are so ignorant , and cold-spirited , in the acknowledgment of the Father ; because the night-Vine , or blanches of the Thorn-bush , are so mighty great and thick , that they hide the light and heat of the Sun of Righteousnesse from it . This is the man of sin , the mysterie of iniquity , that lets and must let , till he be taken out of the way : Indeed this Thorn-bush doth so prick , that none dares meddle with it , unlesse he be well cloathed with Christ . This Thorn-bush or night-Vine grows in the cold time of the night , while the Sun of Righteousnesse is under the Clouds ; and the fruit it brings forth is unpleasant , as pride , covetousnesse , envy , self-love , hypocrisie , confusion , bondage , and all the misery under the power of darknesse , to make Lord Esau a compleat Tyrant ; and they that act from this Vine , are called children of the night . Now from hence it appears , what horrible proud men the Clergie are , that call themselves Divines ; or Christ that grows in the light of the Father , when alas their light is but a candle stoln from the Apostles and Prophets writings , it is not their own light , it is but hear-say in them . Surely their pride and covetousnesse declares them to be the false Christs and false Prophers , and that they are branches of the Thorn-bush , that are full of sharp pricks , in regard they endeavour to uphold a forced maintenance from the people , whether they will or no ; and force the people to be silent , to hear them preach hear-say : and not to gainsay or question what they say under pain of punishment , or being counted factious , or sowers of sedition . This is the bondage the people are under , by these publique Preachers : First , they are filled with confusion , by their saying and unsaying , for they know not what they say , they darken knowledge by their words . Secondly , they are like to be crushed in their estates , by the power of corrupt Magistrates , if they oppose these Preachers . Doth not their shame almost appear to all men ? ●f it do not , it will do ere long ; assure yourselve , you Priests , you must fall , and be turned out as ludas , Simon Magus , and the Scribes and Pharisees , that are the greatest enemies to Christ , the spreading power of righteousnesse . The Father doth not send hear-say men , to be Labourers in his Vineyard , but such as he first fils with the Divine power , and then sends them to work in his Vineyard : So that still it is but Christ in them , that is , the one man that is sent of the Father ; for the Father sends none but his beloved Son . who is the law of righteousnesse and peace , the spreading power . And you shall find , you proud and covetous Priests ere long , that poor despised ones of the world , that have this law in their hearts , are the labourers than are sent forth ; and you that call your selves Divines , and Labourers , you are Traitors and Enemies to the spirit ; you have had warning enough , you are left without excuse ; you are the men whose mouths must be stopped ; not by the hand of Tyrannicall , humane power , as you have stopped the mouths of others , I abhor it ; for the Lord himself , whom you dishonour by your hypocrasie , will stop your mouth with shame and sorrow , when he makes you to see your selves to be Devils , Deceivers , Scribes and Pharisees Simon Magaus's , Demas's , and Judas's , that are Traitors to the spirit . But if you say ? you do not assume the name of Day-vines , but of Divines , as you whrite your selves , you are as bad under this description , of Divines , or Diviners , are witches sorcerers , deceivers , as Balaam was ; and as the maid that got her Masters much gain by divination . Suerly you are no other but Witches and Deceivers , for you hold forth letter for spirit , make people believe that your words of hear-say are the testimony and experience of the spirit within you ; and you pick their purses extremly by this divination and sorcerie . Well , your word Divinity darkens knowledge ; you talk of a body of Divinity , and of Anatomyzing Divinity : O fine languague ! But when it comes to triall , it is but a husk without the kernall ; words without life ; the spirit is in the hearts of the people vvhom you despise and tread under foot : You go on selling vvords for money to the blind people whom you have deceived ; and the spirit is not in your service , for your publique service stinks before him ; your preaching , praying , and yours and the peoples joyning in your publique Worship , is abomination to the Lord : For you are the men and people that draw ●igh God vvith your lips ; but your hearts are removed : Love and righteous acting within the Creation , is not to be found in your hands . And therefore to conclude ; seeing the alone peace of the heart lies in seeing and feeling Christ the Divine povver , to arise up and rule vvithin ; and every foul is in confusion , bondage and sorrovv , till he have true light and feeling hereof , as I have declared my own experience . Then suerly it commands all mouths to be silent , that speak f●om hear-say , and to wait for the resurrection of Christ within ; for he that speaks from hear-say , and yet saith , Thus saith the Lord , he lies , and he dishonours the Lord : And Secondly , he wrongs the soul of the heater , by deceiving them , and so walks unprofitably in the Creation , by making them believe , that his divination are words of knowledge spoke from a pure testimony . Suerly if the Lord himself did not become the Teacher of his poor despised people , we should have been overspread with the Egyptian darkness , as the Universitie men are by whom the earth is corrupted , and overspread with thick darknesse . Well , you have prophesies and promises in the writings of Prophets and Apostles , wait upon the Lord till you see the fulfilling of them within your selves , or to your clear experience : And leave off your much talk about words and sillables for by this nultitude of waste discourse , people are blinded , that they neither mind the Prophesies of Scriptures , nor wait for their fulfilling . Truly I can speak in expevience , that while I was a blind Professour to a strict goer to Church , as they call it , and a hearer of Sermons , and never questioned what they spake , but believed as the learned Clergy ( the Church ) believed ; and still forgot what I heard ; though the words they spake were like a pleasant song to me , while I was hearing ; And this I know is the condition of all your publipue zealous Professours , let them say what they will , for they live in cenfusion , ignorance and bondage to the fleshly man . While I was such a one , I say , I was counted by some of the Priests , a good Christian , and a godly man , though all that was in me , was but zealous ignorance : But since it pleased the Father to reveal his Son in me , and cause me to speak what I know from an inward light and power of life within . Now both the same Priests , and the Professours , whom they have deceived ; my former acquaintance now begin to be afraid of me , and call me a blasphemer , and a man of errors , and look upon me as a man of a nother world ; for my own particular , my portion is fallen to me in a good ground ; I have the Lord , I have enough . I look upon them with the eye of pitty and love , seeing them as yet to lie under those strong delusious , and powers of darknesse , which I my self did lie under , waiting upon the great restorer of all things , till he manifest himself in them , and then we shall become one againe , and never be divided . O my dear friends in the flesh , despise not this word I speak ; wait upon the Lord for teaching ; you will never have rest in your souls , till he speak in you : run after men for teaching , follow your forms with strictnesse , as you know I have done , you shall still be at losse , and be more and more wrapped up in confusion and sorrow of heart : I speak what I have found . But when once your heart is made subject to Christ , the law of righteousnesse , looking up to him for instruction , waiting with a meek and quiet spirit , till he appear in you : then you shall have peace , then you shall know the trurh , and the truth shall make you free ; then you shall know that I speake truth . Well , I wil conclude , and leave this writing in the hand of the world ; Some may be offended at it , if they be , I care not : Some may have their joy fullfilled in seeing a conjuncture of experience between me and them : Though my words may seem sharp to some , yet I do not write them out of any envy to any man , but out of love to all ; and so doing to my fellow creatures , as I would they should do to me ; walking ( in this particular , as my endeavour is in all other ) uprightly and righteously in the Creation ; speaking the truth as it is in Jesus ; that is , speaking my own words , what I see and feel in my own experience , from that light of Christ within , and not by hear-say or imagination , whereby humane learning in matters of Divine things , deceives all the world , and laps every man up in darknesse : So I rest . FINIS . Notes, typically marginal, from the original text Notes for div A66687e-1390 1 Joh. 1. 3 , 4. Rom , 8 , 13 Epbes . 2. 2. Psal. 36. 9. Rev. 13. 4 Rom. 8. 21 ●2 . Act. 3. 22. Eph. 4. 6. Rom. 8. 22 23. 1 Cor. 12. 13. Act. 2. 17. Jer. 31. 34 Joh. 7. 38. Luke ▪ 9 ▪ 33 36. Joh. 16. 7. ●oh . 17. 21 2 Cor. 16. Col. 1. 27. Joh. 14. Luke 17. 21. Joh. 6. 45 Joh. 16 7 Dan. 3. 44. 2 Cor. 5. 19 1 Cor. 5. 24 Dan. 7. 25. Ioh. 4. 23. Acts 4. 32. Isa : 60. 16 Joh : 5 45. Joe : 2. 15. I●h. 14. 17 Col. 2. 9. Ier. 31. 34. Ioh. 8. 22. Rom. 8. 22 Eph. 1. 23. 1 Joh. 2. 12 Isa. 21. 13. Isa. 53. 3. Ioh. 14. Ier. 2. 3. 5 , 6 ● Thes. 2. 7 1 Co. 15. 27 Ephes. 1. 6. Ioh. 16. 7. Rom. 3. 22 Psa. 110. 1 1 Cor. 1● . 24. 1 Cor. 12. 13. Rev. 5. 13. Mat. 12. 29. Isa. 6. 10. 1 Cor. 4 ▪ 4. Jerem. 23. 6. Isa. 65. 17. Rev. 13. 1. Revel. 12. 14. Revel. 11. 18. 1 Ioh 2. ●7 . Luke 17. ●1 . Rev. 5. 6. Rom. 5. 19. Isa. 43. 11. Gal. 4. 29. Rom. 8. 22 Rev. 19. 2. 1 Cor. 1. 24 Phil. 2. 7. 2 Thes. 2. 4 ▪ Ephes. 1. 5. Joh. 16. 20 Rev. 21. 23. Isa. 44. 1 , and Chap. 42. 1. Cor. 2. 15. Gen. 1. 28. Dan. 4. 17 Phil. 3. 2● Rev. 18. 8 Ps. 105. 45 Gen. 1. 28. Rom. 8. 22 &c. Revel. 11. 15. Heb. 8. 10. Act. 4. 32. Jam. 2. 13 1 Ioh. 3. 17 Hos. 3. 18. Rev 6. 11 Act. 4. 32. Eph. 4. 5 , 6 Zech. 14. 9 Rev. 12. 9 Ier. 31. 34. Joh. 4. 23. Matth. 11. 25. 1 Cor. 1. 27. Zach. 3. 4 , &c. Isa. 60. 22. Joh 7. 38. Gen. 18. 18. Rom. 8. 21 &c. Ier. 30. 6 Ier. 23. 5. 6 Act. 4. 32 Ier. 35. 38 Isa. 29. 20. 21. Rom. 8. 21. Iob. 6. 45. Zech. 8. 3 Isa. 62. 17 2 Tes . 3. 10. Gen. 3. 19. Mat. 7. 12. Rev. 11. 8 Dan 7. 25 2 Cor. 4. 4 Gen. 3. 15 Exe 20. 13 Luk. 6. 56 Rev. 12. 4. Mat. 7. 12 Act. 4. 32 Heb. 2. 7 , 8 , &c. Isa. 62. 8 , 9 Isa. 62. 8. Ier. 25. 47 38 2 Cor. 4. 4. Ex. 20. 13 Act. 4. 32 Rev. 12. 4 2 King. 20 16 Zach. 8. 3. to 12. Zach. 8. 11 , 13. Hos. 2. 15. Isa. 60 21 Luke 24. 49. Mat. 15. 14. Act. 4. 32. 1. P. 5. 3. Iudge . 5. 2. 9. Amos. 6. 7. 2 Mic 4. 3. Luk. 24. 49 Act. 4. 32. Rev. 11. 2 9. Rev. 12. 14. Exo. 25. 2. Ezra 7. 16 Mat. 2. 11 Ioh 8. 32 Dan. 8. 25 Mat. 23. 16 1 Ioh. 2. 27 Ioh. 6. 45. Ioh. 10. 13 Dan. 11 36 Rev. 11. 2 Mat. 5. 13. Rev. 12. 9 &c. Rev. 11. 15. 18. Gen. 4. 5. Rev. 13. 17. Rom. 9. 31 ▪ 32. Rom. 10. 2 Deu. 34. 4 Joh. 1 9. Joh. 3. 11. Gen. 4. 14 Gen. 3. 15. Gen. 18. 18. Isa 32. 9. to 16. Phil. 3. 10 ▪ 11. Col. 1. 27. Rev. 21. 23. Rev. 8. 1. ●er . 31. 34. 1 loh . 2. 27 ▪ 2 Cor. 12. 13. Eph , 1. 23. Ch. 4. 5. 6. Ro. 8. 23. Rev. 11. 15. 18. 1 Cor. 3. 12 Ro. 9. 31. Isa. 28. 9. Zach 4. 7 Rev. 4. 2. Gen. 18. 18. Rev. 19. 19. Psa. 40. 2. 
A87056	----	Gods judgements upon drunkards, swearers, and sabbath-breakers. In a collection of the most remarkable examples of Gods revealed wrath upon these sins with their aggravations, as well from scripture, as reason. And a caution to authority, lest the impunity of these evils bring a scourge upon the whole nation. By W. L. Hammond, Samuel, d. 1665. This text is an enriched version of the TCP digital transcription A87056 of text R230554 in the English Short Title Catalog (Wing H623bA). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 187 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87056 Wing H623bA ESTC R230554 99896409 99896409 154184 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87056) Transcribed from: (Early English Books Online ; image set 154184) Images scanned from microfilm: (Early English books, 1641-1700 ; 2403:14) Gods judgements upon drunkards, swearers, and sabbath-breakers. In a collection of the most remarkable examples of Gods revealed wrath upon these sins with their aggravations, as well from scripture, as reason. And a caution to authority, lest the impunity of these evils bring a scourge upon the whole nation. By W. L. Hammond, Samuel, d. 1665. [64], 128 p. Printed for William London, [London] : 1659. Title page and leaves A2, A6, B3.6, C3-8, F2, and F3 are cancels. Divisional titlepages: Of blaspheming the name of God, by cursed oathes. With the judgements of God upon cursers & swearers (G1r); Of the Sabbath day, with Gods judgements upon the profaners thereof (I1r). In fact, by Samuel Hammond--Wing (CD-ROM edition). Reproduction of original in the Folger Shakespeare Library. eng Alcoholism -- England -- Early works to 1800. Swearing -- Early works to 1800. Sunday -- Early works to 1800. God -- Wrath -- Early works to 1800. A87056 R230554 (Wing H623bA). civilwar no Gods judgements upon drunkards, swearers, and sabbath-breakers. In a collection of the most remarkable examples of Gods revealed wrath upon Hammond, Samuel 1659 34444 255 20 0 0 0 0 80 D The rate of 80 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-04 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 John Pas Sampled and proofread 2008-09 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Written by Wm London a bookseller in Newcastle upon Tyne . Local Cases . Houghton le Spring p 42 Carlisle pp 44 , 45 , 77 Stanhopep 76 Dalston &c. p 44 , 78 Cockermouth p 44 Callerton p 85 GODS JUDGEMENTS Upon DRUNKARDS , SWEARERS , And SABBATH-BREAKERS . In a collection of the most remarkable Examples of Gods revealed wrath upon these sins : with their Aggravations , as well from Scripture , as Reason . And a Caution to Authority , lest the Impunity of these evils bring a scourge upon the whole Nation . By W. L. 1 Cor. 10.11 . Now all these things happened unto them for Examples , and they are written for our admonition , upon whom the ends of the world are come . Luke 13.3 . Jesus said , Suppose ye that these Galileans were sinners above all Galileans , because they suffered such things ? I tell you , Nay , &c. Printed for William London , 1659. TO THE Right Worshipfull , The Mayor , Recorder , Aldermen , Sheriffe , and Common-Councell ; TOGETHER With the most Ingenuous Inhabitants of the Famous and Flourishing Town of New-Castle upon TINE : THe Authour in Testimony of his sincere desires for the Peace and Prosperity of the Town in general , and every person in particular , Dedicates this his labour to their kind acceptance . Christian Reader , WHen I consider how the great Moderator of the World , the holy and just God is concerned in the Regular or Irregular conversations of men , and how much he hath interested himself in the providential notice he hath taken of them , I cannot but judge that the brandishing of his sword , the recording of the signal Judgments of God ; may be both acceptable to the Lord , and useful to many an habituated rebellious sinner , for the allaruming his drowsie conscience . Shall a Trumpet be blowne in the City , and the people not be afraid ? the Lord is known by his judgment which he executeth . God will not suffer the worst part of the world to sink into Atheisme : the wretched Emperour shall have claps of Thunder to fright him into suspitions of a deity . Julian the Apostate shall be made to throw his blood into the ayre with a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Judgments have been one of the usuall wayes of Gods asserting his Authority in the world : and that the usefulnesse of the following Treatise may be the more discovered , I have a few things to intimate about the number of the judgements of God . 1. That Gods judgments are not not like arrows shot into the Aire at randome , he does not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , God hath blessed ends , either to reclaim the party smitten , i● judgements short of death seize on them , or to be ● Pillar of salt to others , that they may hear , fear , and do n● more so : those Jews that exemplarily fell in the wildernesse ; they are said 1 Cor. 10.6 . to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , types to future generations ; they are engraven characters of divine vengeance , that we should read their punishment , and avoid their sin . 2. Consider the principles that judgements have to work upon . Bondage , Fear , and Self-love ; the one like the Spaniel , forbearing to offend for the Cudgel over it , the other from a principle of self-preservation , had rather want the bait , then swallow the hook ; God having left some reliques of these in the most debaucht consciences , that he might have somewhat to treat with in the vilest sinners , when his judgements were abroad . 3. Weigh the convictions they leave of an over-ruling Deity ; Atheism is one of the natural fruits of the first Apostasy , and as it is heightned by impenitency , so it is strengthned by impunity ; now God by his judgements gives some evidences of his Being and Soveraignty ; he hath , his coecum in mente flagellum , he hath his fulmen in orbe , and fulgur in animo Pharaohs bold challenge of Who is the Lord , shall shrink into a , Moses , pray for me when the Lord is in the way of his judgements . 4. He will convince the world that Scripture-threatnings are not only a voyce of words , but when and where the Lord pleases , they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they are fiery darts , the breakings forth of fiery indignation against impenitent sinners , especially when they meet with sinnes that do devastate conscience , such as the sins here witnessed against ; Sins that provoke the eyes of Gods glory , which in no Nation , if raigning , he will suffer to go unpunished : he is a jealous God , & where his honour is so eminently concerned , he will unsheath his wrath , the first of these in a bestial Metamorphosis , strives to raze out his Image , the second to tear his Name , the third to deprive him of his Worship ; and I cannot but approve and encourage the design of the ingenuous Author ; who , whilst these crying sins dare with an open and brazen face , so frequently shew themselves , will set a brand upon their foreheads , of the notable Judgements of God against them ▪ and for my own part , I would not be wanting to countenance such publick designes for God , for the discovering of the eminent judgments of God against these sins , may like the Angell to Balaam , stop the Career of some sinner , provoke the zeale of those Magistrates , and under officers , upon whom God and man , so loudly call for a severe proceeding against these sins , and draw forth from the people of God that glorious confession , Psal. 58.11 . Verily he is a God that judgeth in the earth . Books of this nature may do much good , where Sermons cannot reach through the prophane absence of many of those that are most guilty of these sins . I shall say no more , but recommend the ensuing Treatise to thy serious perusall , and subscribe my self one willing to be A Servant to any design for God , J. HAMMOND . TO THE JVSTICES of PEACE In the NATION ; Especially these Northerne Parts . Gentlemen , THe chief Pillars of a Nation , are the Magistracy and Ministery ; the one for punishing Sin , the other for advancement of Righteousnesse . These are the Officers of State , which , like the two great Luminaries of Heaven , give Law to all the rest ; and amongst the Wisest , and Best of men , are accounted as useful to a Common-wealth , as Castor and Polux , to the Mariners in a tempestuous night : So that as the flux and reflux of Nile , portends plenty , or dearth ; so these Sword-bearers of God , are pledges of his favour , to that Nation , or Place , where they are Honoured and Respected ; and great care ought to be had in the due election of such as may be for the promotion of the great end of such Places : for , as one lately said well , They should not be like brambles , which teare the wool off the poor sheeps backs that come to shelter , for protection , under them . The Lacedemonians chose none into the Senate as Magistrates , but onely upon account of Honesty and Vertue ; forgeting the bare consideration of Riches , Friends , &c. where piety was a stranger . And Cicero tells us , A good Magistrate is the Common-wealths Physitian , Badge of Vertue , Staff of Peace , and Pillar of Honour . I would onely beg leave to break my thoughts to the first of these : and though to some this may seem boldnesse to be free ; yet considering that A good cause teacheth confidence . I think in this case I should offend if I presumed not ; and I have taken care so to order my flight , as not to soare above the Region of Duty and Civility . Gentlemen , I set before you three Grand Impieties , viz Drunkenness , Swearing , and Sabbath-breaking , sins that are opera tenebrarum ; It 's your work to look to them , they are Rageing , Reigning , Polluting sins ; sins for which a Land mourns , and the Nation puts on the Sable garments of sorrow and heavinesse : these sins beget a controversie betwixt a people , a place , a person , and God , and who is able to abide his indignation ? for if once his wrath be but a little kindled , blessed are all they that put their trust in him . These therefore are sins that ought not to go unpunished , and that without the strictest severity in a Christian common-wealth . Magistrates are not to beare the Sword in vain ; if you do not quarrel with sin , God will with you ; you are , or should ●e , the Banks of the Common-wealth , to keep us from a Land-flood , and Torrent of confusion ; you are the Hed●es to prophanesse : The life of the Law is executions ; It s a principle in Moral Policy , That not to execute the Lawes , is worse than to break them , Acts and Ordinances will not beat down prophanesse , unlesse the first be throughly acted , and the last set on fire by authority : many take encouragement by the slack execution of Justice , which otherwise might with care prove a hinderance , not onely from sin , but punishment , nay , it may be , from Eternal flames . I am much afraid that many are guilty of others sins , more than they dream of , by suffering their understandings to be darkened in the sense of their duties , thorough the sight of their Honours ; not seriously weighing what trust God hath committed to them : They cannot deny presentments , but think it a work below them to search and find out debaucht houses , or persons , or examine who idlely stayes from the Word ; or take care in publick resorts , to find out Blasphemers , Cursers , and Swearers , and punish them in the Act. How sad would it be to us , if we heard the sad cryes in Torment ? it may be some saying , O that the Magistrate had hedged up my way with thorns ! had he set bounds to my drunken meetings , cursed oathes , and prophane Sabbath-breaking ; then had I not been now roaring in anguish , under the fury of a Revengful God! The mild punishment of obstinate transgressors , makes sin grown to an excrescency : It festers a body Politick , as well as Natural , to have the wounds not thoroughly dressed ; it forces to a relapse , where the causes are not diverted or rooted out . Seeing Drunkennesse hath so great confidence , as if Authority led it by the hand , let me strike at the bowels of it , that hath so many thousands crawling out of it ; Oh that we might see this sin reel with the Drunkard ! that there were a frequent visiting of Ale-houses , and none suffered , under the greatest engagements , Not to suffer any to be drunk , or drink to excesse ! and methinks , as I travel these Northern parts , especially about ( I had almost said in ) the Metropolis of these Counties , it s scarce possible to passe without infection , the streets are lined with these Pest-houses ; the greatest wonder is , that they are under the roof of Authority , and yet suffered to breath . Oh down with disordered Ale-houses , that ●rove the Hell and Damnation ●f many a poor soul ! where many poor wretches sit securely , and there drown their families bread in Drunkennesse ! where many a person of respect , buyes the ruin of his families honour , together with his own ▪ at a vast expense ! One said , If it were not for secret Drunkennesse , they might bar up their doors ; Oh , set a Barica● do to the entrance of such impieties and villanies , which flow hither as the humours to the stomack ! Banish these fire ships from the Coasts of ● Christian Common-wealth , o● we shall be set on fire from hell● then your Towns , Counties Cities , and the whole Nation will move in a Regular Orbe , & Congregations be well filled We may say , it would be a wonder in England if it were in any great Town , as it was in Rome , where there was a street called Vicus Sobrius , because there was not an Ale-house in it . What if some have no other living ? the question is , can they live no otherwise , than by making men drunk ? I admire the neglect of this foundation of Reformation in this place , which so oft by the faithfull Servants of God hath been reiterated in our Congregations ! If these corners of Hell were blown down with the breath of Authority , all the traine of Attendants , like a great Courtiers , would fall with himself ; as Cursing , Swearing , Blaspheming , the Holy Name of God , Murthers , Adulteries , and all other such wickednesses , for which the hand of the Lord is ready with his judgements to reach us : till this be done , till we see the Sword of Justice make sin stagger , and like that mighty wind that came from the Wildernesse upon Jobs children , blow down the four corners of these places of iniquity ; I say , till this come to passe , every moment will thrive towards a dismal no one , the minutes of time will swell into ages , and those into eternity of punishments , if not prevented . If Gods wrath and anger be the evils that compasse these sins about , like sparks of our own kindling , and if the reformation of sin , be the removing of Judgement ? what need then to strike at the root of iniquity ? If Ahabs Humiliation , and the Ninevites Sackcloth and Ashes , caused God to let the resolution of his Judgements run backwards ; If Phineas Zeal stayed the plague , and saved many thousands ; I say , if outward reformation tyes Gods hands from outward plagues , what need then to look about and reform ? lest we that are left of so many thousands lately swept away by sicknesse , diseasses &c. be made examples because we learn not to beware . I could instance many Examples of Gods severity , to such as were slack in their Duties ; as Eli , whose impunity to his sons impiety , shrunk him under the heavy stroke of Justice ; but I had rather lead you by examples of Piety and Justice , than drive you by those of Judgements . Look to Nehemiah , he sets servants at the Gates of the City , and laid hands on such as prophaned the Lords Day . It s worthy Observation , what Ambrose sayes to Theodosius ; That he was more earnest and careful , to observe the things of God as a Magistrate , than himself as a man . The Lacedemonians had their Ephori ; Magistrates that took care to all manner of intemperance and excesse in the City , and if any were found , they were beaten publickly . The Carthaginians made a Law , That no Magistrate should drink wine ; such was their care to avoid this beastly sin of Drunkennesse : Solons Law was death to a Prince that was drunk . In Carthage , Lacedemon , and Creet , this sin was so abominable , that all which were found guilty of it , were thrust out of the Senate , and dismantled of all manner of liberty to bear any office in their Cities . What zeal was here in Heathens against this odious sin ? And this may not unfitly be accounted as the reason why a woman reflected upon King Philips unrighteous sentence of Judgement , by desiring to have her cause removed from Drunken Philip , to King Philip Sober : and it may be , this sin of his , was the cause of his death , which by a Lacedemonian Gentleman was executed by a thrust in his body , because he refused to do Justice . We read of Lewis King of France , upon reading Psal. 106.3 . Blessed are they that keep judgement , and he that doth righteousnesse at all times ; was so wrought upon , that he presently said ; He that doth not punish sin , is the patron of it . These sins I speak of , are grown now so bold by impunity , as if Justice were afraid to look them in the face ; like the Snake in the Fable , rise up against the greatest and most noble Ingenuity possible ; Its severity must subdue them . When true zeal bends the bow , and draws the arrow of Justice to the head , then it strikes sin to the heart ; it flyes home to the life of the Law , and death of the offence . A Modern example we have of an Irish Lord , who lodged at West-Kirby waiting for his passage , and being a prodigious Swearer , the Officers serve a warrant upon him , at which he rages with Curses and Oathes ; but they seize upon his horses , and forced him to pay 20 pound to the use of the poor of the Parish ; and all the while he stayed there , his tongue was held as with a bit and bridle . This is the true effect of Justice , which looks not asquint upon any man ; like Aristides , who without an eye of favour to father , or friend , or malice to his enemies , distributed alike to all , so that he purchased the deserved name of Aristides the Just . In the Areopagite Judicature , they onely heard the Cause , and never saw the persons , giving judgement in the night , that all might have equall Justice . I cannot omit the example of one * Mr. Jourdain , of whom it might be said as of David , That the zeal of Gods house had eaten him up ! for when the Book of Sports came forth , he sent an expostulatory Letter to the King , inclosed to the Bishop of Exceter , who carefully conveyed it to his Majesty , who reading , said in a rage , He should be hanged that wrote it : The Bishop fell on his knees , and begged pardon , saying , That God had not a better servant , nor his Majesty a better subject . The Bishop after being visited by Mr. Jourdain , said ; Ah! Mr. Jourdain , would you put me upon so hot service , knowing how many eyes * are upon me ! who replied , Yea my Lord , the eyes of God , and his holy Angels , are upon you , to see how you discharge your office and duty . By his justice upon Swearers , he brought such an awe and dread upon men adicted to that sin , that many Citizens observed , that in places of Publick resort , they heard not an oath sworn for many years together . I le end with one pretty passage recorded of King James , who being upon Removal to Theobalds , his Majesties Carriages went out of the City upon the Lords Day , which the Lord Mayor hearing of , commanded them to be stopt ; which affront , was represented to the King , with as great asperity , as men in Authority crossed in their humours , could expresse . The King swears , He thought there had been no more Kings in England but himself ; but when it may be he thought there was a King in Heaven ; he sent a warrant to the Lord Mayor , whom with these words he obeyed . While it was in my power , I did my duty ; but being taken away by a higher power , it is my duty to obey ; which afterward it 's said , the King took well , and thanked him for . But least I be taken for one ▪ transported with an over-hea● of Zeal , without a regular and proportioned mixture of Knowledge , give me liberty to clear my self , and leav● my thoughts behind me , th●● I may not be found guil● of that asperse , ( which some men pressed with a fiery zeal , vented more in passion than discretion ) which fixes a scandal to Justice , more than it promotes Gods Honour or Reformation of men : were to consult with the prudent part of our duties , mannaging punishment to such as are drawn aside by temptation , &c. with reproof , and that secretly : But to incorrigible transgressors , such as are so accustomed to do evil , as if they professed debauched courses , let the severity of the Law proceed ; for to such onely , the Law strikes , to such as will not be warned : who can they blame but themselves , if they smart ? And if I should here plead for respect to be had to persons , it may by some be thought , to be out of the way ; but however , I am much for it , and do account it no lesse than a Grand Master-piece of Prudence ; for if such as seem to lead others by their example , be won from prophanesse , the fruits cannot be bad . If therefore there be any of the better ranke which digresse from the good orders of Government , either of the Nation , or themselves , we are to use such with all the winning respect imaginable ; and if the Law be satisfied , not to provoke their displeasure : the Law aimes more at Reformation than punishment ; and to persons of Quality , whose reputations in the beame of Honour weighs down the rate of their punishment : we ought to deal with candid behaviour , and to extend meeknesse and respect , as far as the greatest Civility , and favour of Law will reach . Vpon this ground , no Question , was that prudent Piece of Administration of Justice ; performed by a chief Magistrate , upon a Person of Quality , not long ago ; by sending a Letter , begging his excuse , and hoping as ●e was a Gentleman , he would not be angry at the Administration of Justice , which was his honour ; demanding satisfaction which was due by Law for so many oathes , which in such a place he had sworn ; The Gentleman with a High acknowledgment of civility , freely submitted . I would not be thought a favourer of debauchedness in any , much less in the Gentry , in whom , if such vice● be set , they have a bad foil ; Ye● I must needs say , they ough● to have more allowance that common persons ; especially if they be ingenious ( as alas many that are most ingenious most often fall into the snar● of temptations ! ) A little liberty they expect more than others , and as much as is not an affront to the Law , let them have ; because , its fit to win such by civility , which the Law cannot by force do , without a Rape upon their honours and reputations ; and one great reason is , because many times inferiour persons are the inflictors of punishment , which cannot have over good a relish , unlesse sweetned with a kinde of submission ; and therefore when drink or passion is departed , then to write or send to them : Yet where civillity and meeknesse will not allure , to that just decency and order , which holds conformity to the wholesome Lawes of the Nation , then Currat lex . All which I could wish were done without Malice , Prejudice , Revenge , a spirit of domineering , or to be accounted some petty some body ; but with a principle , that may not onely approve the integrity of a mans soul to act for the glory of God , but also a not expecting your reward from popularity , or any other secret advantage below the truth and intent of the action ; guided by the best principles both Divine and Moral . Now , Gentlemen , to you that are guilty , or may be found in these disorders ; If Lawes were not , we had as good live amongst Salvages ; you could not say your lives were your own , if another through fear of the Lawes , were not kept from murdering you ; if we had none to punish transgressors , we had as good be without Lawes : for your own honours therefore , beware you involve not your reputations to the punishment of every mean officer ; be not angry at Justice which is more the Honour of the Gentry , then any ; because they are looked upon as patrons of it : be rather like King Henry the fourth , who thanked God , that Justice was executed , though it lighted upon one of his own loyns . To conclude , Are not these sins fitter ( if for any in any sense ) for Brutes , Beasts , Beggars , and the scum of a Nation , than for Gentlemen or Christians ? for shame then , you that are in any degree guilty of such foul spots of dishonour , to the Nation , to Christianity , to your Families , good Names , and your own Souls , let these wicked , debauched , beastly , prophane sins , be abandoned from your thoughts and actions , and hate it in others , that the Nation ( the Gentry first leading the van ) may make iniquity and sin blush , and even shame these vild courses to the eternal Honour of England . And now Gentlemen , to whom I have been bold to Dedicate my paines , I beg you to look upon the Work , in that which you see it doth drive at , and not at the unworthinesse of the Authour , whose desire in it is nothing lesse , than may be concluded in this wish : That by your Good Government , they that are to come , may blesse your remembrance , and we present , may together with your selves , live a comfortable , peaceable , and quiet life , and that in all godlinesse and honesty . So prayes Your humble servant W. L. TO THE READER . WHen I weigh my owne unworthinesse in the ballance with any thing that may be called a work for God , I am extremely discouraged to adventure ; wondring more that the Lord should not rather make me a warning to others , by his Judgements upon me for my own sin , then to write examples of others ; In the deep sence whereof , I cannot say that I was constrained to this work , purely from those noble and divine principles , which should move in the wheeles of all undertakings for the glory of God ▪ and good of others , lest I deceive my own spirit ; though ● desire a heart for both ; Fo● upon a strict scrutiny , it will be found a difficult , and more then common attainment● though most men are loath ▪ but in all their designes to plume themselves with these fair feathers ; so that in modesty I choose to be rather jealous it is not so , then boast it as a reason that it is , I can indeed say and that truly , that I am an honourer , and lover of Order , Decency , and good Government in a Nation , City , or Town ; and from a naturall and moral principle , do detest these three sins of Drunkennesse , Swearing , and Sabbath-breaking , as they strike at the Honour of Order , Government : and the Reputation of a Nation , place or person : and I wish this principle were wrought in such ingenuous persons , as otherwise are not perswaded of a greater evill in these sins ; they are evills that wound the glory of God , honour of a Christian state , and the good of a civill Government ; yet have I been wound up to more then a common hatred of these notorious sinnes , since I have seen the face of them in the glasse of Gods Judgements . I have observed Drunkennesse , Swearing , and the slight observance of the Lords day , with the profanation of it , to grow the more by opposition , which I think is , because but slenderly punnished , like the Seas , where but bounded with weak banks , rages and roares the more , when they are broken down ; I have likewise observed , that that which should be our greatest honor , is turned into sin , in that they which are under the strictest tye to Christianity by profession , should so profane the Lords day , and keep it with lesse exactnesse , then the Heathens do their dayes of worshiping the Devil , whilst we in troops runne to the profanation of God and his holy Ordinances , by more then the one halfe of most Parishes absenting themselves from the Congregation , and either prophane the day by drinking , or , which is as sad , by a more then Heathenish idlenesse and sloathfull contempt of their own salvation ; nay , and this is so common , that it seems not otherwise , then if it were turned into a Law to contemne the meanes of salvatien , and slight , and abuse such as would turn them aside from hell and eternal damnation ; and by this meanes they slight the faithful Ministers of the Gospel , that labour night and day for the good of our soules , which I account the first step to Apostasy from the ways of God . I have likewise observed the slack execution of lawes , by Justices not performeing their duties , discourageing under Officers , and leaving them a scorn and a reproach to wicked and ungodly men ; and if it please not the Lord to stir up the hearts of Justices of the Peace themselves , to search diligently , to go about and find out disordered houses , ( the plagues of the Nation ) and hunt men out of their houses to the congregation , sin will grow impudent , and bold ; If I say they do not shew their faces , to encourage and set a rate upon others under them ; men will be hardened in their wayes , and be taught to grow worse by the faintnesse of justice ; and this I account a duty , which a good conscience rightly principled cannot shift , nor excuse before God or their own consciences . The consideration of these things , with the tendency of all to ruine , where these evills are not redressed , put me upon this , ( I hope useful , and may I not say necessary ? ) work ; especially considering the use of Judgements ; their Energy if pondered in a sober and deliberate mind ; they walk not alone , the causes and ends are to be examined ; nor are they only limited to the persons or sins they punish , but for warning others from the like sins , or any other sinnes whatsoever . And we see how God loves to warne before he strike , so he did to Nineve and Belshazar , and used very much of long-suffering and patience to Pharaoh , whose heart at last not taking warning , he ●ardened ; what are examples of Gods Judgements upon others for , if not to keep us from being the examples our selves ? And though Precepts in●eed are very binding , yet they never shine so much , as when set in examples . We are all acquainted how little hold reproofs , admonitions , and exhortations from the Pulpit take of men : therefore it is , that I have great hopes , that these examples may do good ; for as one in another case sayes , A Verse may find him whom a Sermon flyes , And turn delight into a Sacrifice . So such as come not to hea● their sins ript open in a Soul● searching Sermon , may by reading , or hearing these examples , be frightened at the voyce of Gods Judgements . To consider the severity of God to those that fell , may well make us think with our selves , shall I that am guilty as much as others , be yet in the land of the living ? will not the Patience , Goodnesse , and Long-suffering of God , lead us to repentance ? I say examples are of more force to move , nay to instruct , then the Arguments and proofs of Reason , or their precise Precepts ; for they shew things not onely ●n the Theory , but in the practice and execution . It 's reported of one Waldus in France , that at the sight of Gods Judgement upon on● that was suddenly struck dead ; went home , and admonished his friends to repent , and turne from their evill wayes , and wa● himself a famous Christian● from whom also sprang the name of the Waldenses . Examples mix so with the Apprehensions , as they force the mind to a deeper understanding , and search , of the ends and causes of them . What I have collected are not of common examples , which daily present themselves before our eye● but such as are the most notorious and remarkable , and I question not but authentick ; those of modern and more late experience , I have taken from such Authours as are living , and who from their own knowledge have given testimony to the truth of them . Now what am I , that should undertake to direct others in that , wherein I am to seek my self by walking below the strictnesse of what I prescribe to others , and short of my own duty , having , it may be , that found upon my trencher , which I disswade others from as pernicious ? yet I consider the advantages of the undertaking , and , it may be , this may be one to my self , that these strict limits to others , will girt me more straitly within the compasse of my own duty ; and though this hath been strugling for a Birth a long time yet now the truth and integrity of my intentions have prevailed to launch into a Sea of censures , and if I aim at the good of others in the reformation of their minds and manners ; I am sure it cannot be any hurt to them or my self : and this is the Rock on which I hope to stand against the proud assaults of envy or detraction ; for if any thing in the ayme or intention be good , it 's made of more value by the diffusive Quality of it , in disaffecting that humour of Aspendius , who delighted to play on his Harp , so that none should heare but himselfe . I shall conclude in the words of the Apostle , and pray : That the love of God which hath appeared unto all men , may teach us to deny all ungodlinesse , and worldly lusts ; and to live soberly , righteously , and godly in this present world . W. L. THE CONTENTS of the whole . THe Character of Drunkards . Page 1.2.3 . Drunkennesse a sin against the lawes of Temperance and Sobriety , and the practice of Heathens against it . 4.5 . The strict lawes of Heathens against Drunnkennesse . 6. The spiritual evils of Drunkennesse . 7. Drunkennesse the fountain of other sins . 8.9 . The outward evils which accompany this sin of Drunkennesse , consumption of estate , ruine of relations , losse of health , a shame to friends , scorn to servants , derision to boyes , losse of sences , &c. 10.11.12 . &c. A friendly exhortation to such Gentlemen as are tempted to this sin ; especially to the most learned , and ingenuous persons . 16.17 . &c. Gods threatnings aginst Drunkennesse . 21.22 . Gods righteous and terrible Judgements upon such as take not warning ; in a collection of the most choyce examples , such only as bear the strongest remark of Gods displeasure . 23.24 . to 45. Some few disswasives from this sin of drunkennesse . 46.47 . Of profane taking the Lords name in vain by cursed oathes , &c. 51. The several aggravations of this sin of cursing and swearing . 52. Swearing a sinne directly against God himself . ibid. It 's a sin of high ingratitude . 53 The sin of the Devils in Hell . 54 No profit by it . ibid Heathens detest it . 55 Dissuasives from it . 56.57 The severity of former lawes , and time against wicked swearing . 57. Gods threatnings against it . 58. Gods severity in his just Judgements upon such as practised it , in a few sad and doleful examples . 59 , 60. to 59. The sin of profaningg the Sabbath day , a great sin . 83.84 . The strict command of God himselfe to observe it . 85. Gods own practice for our example , to keep one day in seven from labour , &c. 84. Gods end in commanding us to observe it , is for our own good . 88. The reasonablenesse of Gods command , for one in seven . 89. The breach of this day a great sin by many high aggravations of it , &c. 90. A sin against Gods daily blessings and mercy to us . 91. A word to such as sit idly at home on the Lords day . 92. A word to such as profane it , by playing , drinking , &c. 91. Perswasions to hear the Word , and attend Ordinances , as the greatest advantages to our soules . 93.94 . Objections answered . 95. Gods threatenings against Sabbath-breakers . 96.97 . Gods severe examples of Judgement and Justice upon the profaners of the Sabbath day . 98.99 . to 125. Conclusion . 125.126.127.128 . OF DRUNKENNESSE , AND GODS JUDGEMENTS UPON DRUNKARDS : THe sin of Drunkenesse being the womb of all others , I chuse first to speak of ; by shewing , What a loathsome creature a Drunkard is ; how it 's condemned by the lawes of Nature , as well as Nations ; the sad consequences of it , to soul , to body ; by setting a full point to his life , when nature hath not yet made a Comma : Ruining his family and relations , leaving himself at last a prey to necessity , and scorne to fooles . The Aggravation of this sin to the Gentry , who by their Birth , Estates , Parts , &c. are seated above the reach of such vulgar rudenesse ; and therefore should soare so high with a Noble mind , as to scorne to prey upon such garbage , as is only fit to feed swine with . The threatnings of God against this sin , with his Judgements for it . First then , A Drunkard may be called a Monster ; such as entred not into the Ark ; unlesse you account Noah one , who fell through temptation ; he made no practice of it , yet smarted for his pregnant curiosity , to make an assay upon the unruly spirit of wine ; but let 's more strictly visit him , it's charity to visit the sick . I take him to be no man ; God indeed made him one , but that stamp and superscription of God set upon him to distinguish him from other creatures is so defaced , that if all other of Gods creatures had done the like , who could have traced in the search of the knowledge o● God in his creatures ? If then he be n● man , he is no beast ; for in this sence they are sober , content with the liberty of Natures choyce ; if neither Man , nor Beast , then sure God never made him ; his soul is drowned , so n● man ; his sence is lost , so no beast ; If we grant he have a rational being , it is like those Idols mentioned , that have eyes and see not , eares and hear not , neither do they perceive any thing ▪ the man is turned out of possession ; here lies the Cabinet , the jewel's lost . He is Antipode to all other creatures , nay to God himself ; if you will have him a Beast , he must be a beast of Prey , whose belly is the very Sepulcher of Gods Creatures , as if his life were but potestas vivendi ut velis ; Like him that mourned , because his sences were not incorporated into that one of tasting ; which pleasure he wished had been spread over all his body , whereby he might have ranged over all the sweets of nature , with a prolonged delight . Hannah gives the fittest name to him , in her Answer to Eli , Count not thine handmaid a daughter of BELIAL . In a word , he is a poor dead creature , a Lazarus , whom God in mercy raise to life again ; that out of this Chaos of insensible bestiality , God would please to speak a word of power , another Fiat , even a voyce saying ; Awake thou that sleepest , and arise from the dead , and Christ will give thee light . Let 's now see how much this sinne contributes to the breach of Natures Lawes , and how much condemned and rooted out by Heathens . Temperance and Sobriety , those just Stewards are dismantled of their Authority , whilst this sin with Schollars , shut the door against their Master when they rebell ; it forces Nature to run the Gant-lope , which without violence would best provide for her self , if she could but spread her own table ; Go to the Crib you that are given up to Ebriety , who cares for no more than what justly relieves the urgency of Nature : I am too much afraid that it may justly be said of us , as it was once of Philosophy ; That it was taught at Athens , but practised in Sparta . Temperance and sobriety is taught in England , but practised in Turkie ; Alphonsus King of Aragon , alwayes tempered his wine with water , least it should flie above his understanding , and betray his reason . It was a Christian reply of Alcamen to his frugal reprovers ; saying , That Gods blessings should prompt us to live up unto reason , and moderation , not of ●ust , by turning Gods mercies to a wanton liberty of excesse : The wicked man , sayes Plutarch , liveth to eat and drink , but the good man , eateth and drinketh to live : And Salust said , Nothing can be more abject and hurtful than to be a slave to thy mouth and belly : Gorgius being demanded how he came to live in health , to so great an Age ; Answered , By forbearing to eat or drink through pleasure . There is a breach of this temperance , A power to drink to a greater excesse in measure , and abuse of Gods creatures , than many a weaker constitution can endure , without being drunk with the fourth part of other's riot : to drown and force Nature beyond her due proportion , is a drunkennesse before God , though thou beest never overtaken with the power of it to the sight of the Law . If a Heathen could say , It becomes not a King to extinguish that by excesse of drink , which suports the name of an Emperour : How much ought a Christian to value his profession at a higher rate ? How sweet and comely a thing is it for men to live soberly , wisely , and temperately , by mixing our enjoyments with an equal proportion and measure of sobriety ? The opposite was that which stained the glory of Great Alexander . The Lawes of Heathens and former Nations , condemn our impunity and cheapnesse of this sin : we do as it were sell drunkennesse ; for where forfeitures bite not above the pleasure of it , men will be content to pay for it . The Ancient Romans banished all Epicures out of their Cities , accounting them the plagues of youth . Romulus made a Law to punish drunkennesse in women with death . Minos King of Creet , suffered none to drink one to another unto drunkennesse , without the censure of the Law . Severer Lawes are not in the World against this sin , than in Turkie ; A story whereof I remember of one , that at a Festival time , had been too liberal with his cups , and being carried before the Grand Vizier , had lead poured into his mouth and eares , and so died : not that one act needed such severity , so much as to suppresse the growth and progresse of sin : The Law rather intends Reformation than Punishment , if the one might be without the other ; for Lex non Irascitur . Let 's see the spiritual evils of this sin ; A Drunkard wounds his own soul , his heart is like mare mortuum , where no grace can live , he drowns the voice of Nature , and Conscience , the two great lights which God sets up in every man ; He sells himself with Ahab , to work wickednesse : Tell him of God , he replies as the Cyclops in the Tragedy to Vlysses ; I know no other God but my belly : Or like that Monk mentioned , who upon the news that all Abbies were voted down , and yet his maintenance continued for life , stroaked his belly with these words , Modo hic , sit bene ; his care was past , so long as his camp was victualled : with Solomons fool , Come let 's drinks , for to morrow we shall die ; but Remember , Post mortem nulla voluptas . Is it not a sad thing , to see men drown body and soul together ? men may play with their eternal estates , and dance about the flames , and never see their danger till irrecoverable . How many like Amnon , die drunk , carry their own condemnation with them ; That as Sir Gervise Elloway said ; His own hand which he took such a pride in , appeared to his condemnation , when nothing else could have wrought it : and such judgements are heavy , seeming as if the execution were alike intended against the soul , as well as the body ; They spend their dayes in Mirth , and suddenly they go down to Hell , Job 31.13 . What art thou guilty of that occasions this sin ? which is accompanied with so great tokens of Gods sore displeasure ? thou that in company forcest down drink , or takest pleasure in thy sad profit , by suffering them in thy house : read the Prophet , Wo to him that giveth his neighbour drink , that putteth the bottle to him , and maketh him drunken also . It swells greater yet , as its the fountain of other sins ; As Nero wished the people of Rome had but one neck , that with one stroke , he might cut it off : so the Devil , makes up all his compounds of this one sin ; this he makes the onely rode to the breach of all Gods Commandments at once : as one well said ; Prove a man ungrateful , and he is every thing that is evil : So let a man be a Drunkard , and I le secure , he shall not stick at the vilest Murther , Rape , or whatever mischief come in his way . This sin is without a guard , and though it be the King of other sins , yet it hath not so much as a life-guard : for some kill their dearest friend , who when sober , account him according to that wise standard of Solomons , friendship ; better than a Brother : others their Father , Sister , and the Wife of their bosom . Cyrillus was slaine by his drunken son , who not content with his Fathers blood , sends his Mother with child to another world , in a bloody winding-sheet ; wounds one of his Sisters , and deflowers another . Uncleannesse escapes not this beastly sin , any more than Murder , an example whereof is recorded of one , that tempted to Adultery , Murder , or Drunkennesse , chose the last , as the least , but proved the greatest ; it was all of them : for now drunk , he commits Adultery with one , whose Husband at the same time coming in , he murders : the sin of uncleannesse is the channel wherein Drunkennesse runneth : Nunquam ego ebrium castum putabo , sayes one : I will never believe that chastity lodgeth in the Drunkards bed : As its said of Pumming-stones amongst the Mediterranean Islands , that they are produced of the scum of those Seas ; so I may say of uncleannesse , that it is the froth of drunkennesse . Wine is to most men the milk of Venus ; he can never have a pure soul in a chast body , that sucks at these breasts , that frequents the society of this Baude of lust . It is the furnace of lust , the forge on which the devil frames all other sins upon . As in Nature all things spring from the Root , so all sins are incorporated into this one of drunkennesse ; As our natures contain the seeds of all impiety , and there lie for mintage : so when once a man is drunk , he is ready to coine any mischief , and set the devils stampe on every action . I pray God keep every man from this sin . The outward evils are not few ▪ thy Estate , Family , Relations , smart for thy drunken excesse ; and when thou art under the extremity , what thinkest thou is the greatest smart , but to consider , that thy distraction is of thy self ? If a severer judgement prevent not , this misery of want and need ●n old age , will be the inseparable ghost of this sin . A Drunkard makes himself the living tomb of his Ancestors , travelling from luxury to necessity , never till now writes an omnia vanit as upon his extravagancies . This sin , sayes one , is like gun-powder , which blowes up many a faire fortune . And , no doubt , that which cuts sore , is , To consider , not onely my own misery and poverty , but that my poor and innocent relations , should come to misery , thorough the road of my sin ; that thorough want , they should be put upon such rocks of sin and temptation , as post them out of the World with lamentation and woes , against such courses , the guilt whereof lyeth at my door . This is the vinegar , and gall . The next evil is , the miserable estate of their bodies ; some mens sins run before to judgement , and some come after : This sin , I think , is foremost in every thing ; for whereas God sayes , I will destroy both the meat , and the belly ; he cries , No , no , I will not stay so long , I le destroy my self by Rhumes , Dropsies , Gouts , Inflammations , Apoplexies ; who sees no● complexions altered , countenanc● changed ? how many destroyed by ● violent death ? infinite numbers drowned , some broken in pieces by falling into pits , fall off horse-back dead● fareing with them as it is said of tha●Pope whom the Devill carried away with him in the very act of Adultery Intemperance is a root proper to every disease ; sayes Plato : and sicknesse is the chastisement of Intemperance . Seneca Who hath woe ? Who hath sorrow● who hath contention ? who wound without cure ? those that stay long a● the wine , saith the Royall Phylosopher . He is next a shame to his relations , his servants scorn and slight him so cheaply doth he part with his honour , and authority , that his groom i● his Master ; Is any thing in the world so much the subject of folly and laughter , to the meanest persons , even to the boyes in the street ? As once at a meeting , a company of persons having a tempest in their heads , by reason of a Sea o● drink , verily thought the house a Pinnace at Sea , and the storm so vehement , that they unladed the vessel , throwing all they could get hold of , out of the windowes , instead of over-board , cal●●ng the Constable Neptune ; some got under the Tables , as under the Hatches , Another holds a great pot for the Mast , ●hinking that that which once threw him down , might now hold him up ; all of them crying out , what pitty it was ●o many brave Gentleman should be ●●st , and founderd at Sea ! that could not find the way home by land ; not ●uch unlike a Gentleman of no mean ●rts , attending a funerall in the ●hurch , pulled out his keyes , and ●hockt at the pue door , calling of the ●●awer for a reckoning : or him that ●ught his horse in every Inne , when he ●me on foot to the Town . The most remarkable story I find recorded , is of one ●hom the Duke of Burgundy found dead ●unk , and carried to the Pallace ; dis●●bed of his own apparell , and equiped ● the Court mode ; as soon as he a●aked , the Dukes attendants wait upon ●●m , perswade him he is some great ●ince : They serve up dinner with ●e same state as to the Duke himself , ●t a word spoke , all in silence , to the ●eat astonishment of the poor man , and ● small recreation of the Duke and ●dies : after supper they began to revell it in his presence , the musick play and dances begin , with a great shew ● much splendor , according to the custo● of the Court ; which done , they fill b● belly as full of drink , as his head w● empty of wit and reason , so convey● him to the place where he was foun● putting on his own apparell ; The m● when recovered , when invested wi● reason , made better sport with his ow● imagination ; the jest being all the ear●est of his confused conceptions , w● now had his understanding as farre● seek in pursuit of his own information as when he was drunk ; hardly believin● but that now he was drunk , if ● thought it any thing above a pleasa●● and delightful dream ; this he resolve● that a vision he had seen , and could n● by any means be disswaded from i● Thus are the sences besotted , the m●mory that Noble Recorder lost , an● reason it selfe more stupified , then ● any capacity to use it . This is the evi●● of it , that let him do the greatest evil● he remembers it not . He knowes not what a secret i● though it concern his own life or ● state ; and this is the reason that i● some Courts they tempt Embassado● to ebriety , knowing that he will then be as leaky at the mouth , as an old ship at Sea ; all he knowes , comes up with as much ease , as his drink went down ; It is just with a Drunkard , as it is said of a Spaniard , and a Frenchman ; That all the drugges in Egypt , is not able to purge a secret out of the former , which is a sicknesse and punishment for the latter to retain . I could have said much more of the evill effects of this sin , but I affect brevity , though I fear to be tedious . We see it is a wofull , doleful sinne ; damnes the soul without repentance , destroyes Body , Estate , Reputation of a good name ; In a word , undoes in this life , and that which is eternall . Me thinks I see the whole Nation reel under the depression of this sin , as in that though often cut , yet like quick hedges grow again ; Hydra-like , increases by his wounds ; but if once cut at the Root the Cedars as well as the Shrubs would fall to the ground ; So long as the tall Okes stand to shelter the storms of Authority from the Brambles ; lets never expect a hopefull Reformation of this Abuse . For as Gondamar said at a Councel at Madrid , Never let 's expect good from the Netherlands , so long as England feeds the Humours ; let 's begin at the cause , and the effects will follow ; so I say if exhortations , threatenings , nor civility , will serve to find out common ingenuity from the great ones , let a handle be cut out of the Bowels of greatnesse it self , to lop of these exuberant branches of wickednesse , which hinder the buddings o● vertue , and promote the worst of vices ; but because I account my self strictly related to wish them well , give m● leave to treat civilly with the Gentry . And oh that I could perswade som● Gentlemen from this foolish sordid and unmanly trade of Drinking ! some few there are , and I hope but few , tha● think it an honour to be drunk , swear and roar with debaucht company ; Many there are in these Counties as wel● as other , which bear the remarks of exemplary piety ; persons , who for their vertues , are the Honour of their country , whose conversations alone set a brand upon debauchedness ; of such I be● the honour to honour them : but such as are addicted to this sin , I would distill better perswasions into their minds ▪ especially to such as in all points save this , are extreamely ingenuous ; and such as through their too much ingenuity cannot resist temptations , I pity their easie natures , and wish their temperatures had been more steril and morose ! Oh that I could reach the most inward part , and there plant the force of perswasion if it were but to a Moral and Philosophical kind of life ! that in the sight of this debauched and beastly custom of excesse , and riot , they might live like sober and discreet men , rather glorying in their sobriety like Christians , than ●mpiety like beasts . Mirth , chearfulnesse , and sobriety , may be nourished without the foolish custom of Drinking healths , on purpose to be drunk . As Lord Bacon in his Speech in Star-Chamber , upon the consideration of ●hat cruelty acted against Sir Tho. ●verbury , by imprisonment said ; It s ●are in the Island of Brittain , it s neither of our Country , nor Church ; In ●ome and Italy there is a Religion for 〈◊〉 ; if it should come amongst us , it were ●tter living in a VVildernesse , than a court . May I not wish , that Drunken●esse were a sin rare in the Island of Britain ? This , I say , Let other Nations have a Religion to be debauched and drunk , let it be to other Nations as their natures ; but let England account it self a Wildernesse o● wild beasts , when this sin reigns : le● us say , It s better to live amongst Salvages , than such beasts as Adam never found , nor God never created . This sin formerly was practise onely by Tinkers , Beggars , &c. it wa● a shame to a Gentleman to be drunk but alas ! how many now glory i● their shame , instead of being ( b● their moderation , knowledge , and sobriety ) a glory to their Country ▪ Would but shame attend this sin , ● would soon be left , but this boastin● of such a dayes meeting , wipes off ● shame ; so that men grow hardned ● their iniquity . He that tempts me ● passe the bounds of moderation , a ● sobriety , does but civilly invite ● to a fever , or some ruinous distemp●Ile Drink my own health , sayes a w● man , and pray for the Kings . Wh●intollerable madnesse● sayes a Learn●● Divine , hath seized upon great porti●● of mankind , that this folly should poss●● the greatest spirits , the wittiest men ! ● best company ! the most sensible of the word Honour ! the most jealous of loosing the shadow , but throw away the thing ! Thou hadst better give away thy estate , than say thy belly was the grave of thy Patrimony . Is it not a horrid thing , that a Wise , Learned , or Noble Person , should lose his honours , become an Apellative of scorn , a Scene of abuses , a dishonour to that party for which he with ●thers have suffered ? That which I ●eplore , sayes he , is , that most men pre●er a cause before their life , and by one Drunken meeting , set it further backward in its hopes , and blessings , than a whole year of counsells and arms can ●epair . Indeed the Nation would hardly ●lush , if onely the scum and froth of ●t were tainted ; but for this disease ●o fall upon the vitals , it s a dye in ●rain , a ruine to honour without a ●emedy . I hope there are sparkes of ●ngenuity yet remaining in some , as well as this sin , which if once they take ●re , from the consideration , either of ●hreatnings , judgements , reason , honour , ●eputation , or a good name , this de●auchednesse would soon be blown ●nto the aire ; and if once the Gentry left it , then it would become a shame indeed in the very Nation : But I fear the habit and custom of this sin , will force us at last to the sordid practise of some Nations , where it s not accounted friendly entertainment , if men be not drunk before they part ; I wish it may not be found a practise in some Gentlemens houses in this Nation ! Let me conclude with lamenting , and perswading ; Is it not a great pity , that men of the greatest Honour , and expectations of the Nation for Gentility , Breeding , Learning , &c. should suffer the shipwrack of every thing that can be called good ! That such should be so sadly ruined in this se● of drunkennesse ! which like a Hericane , spareth none , but such as feel a lesse punishment than ruine it self . A● one said , he could willingly lose half his learning , to redeem his health ; so many may lament and wish half their knowledge and learning which once they had ! May I perswade you , let me tell you , it s as much below Gentility , as a Gentleman is above other by birth , and that which should distinguish him from other more peasantly deportments . Can there be no medium in your mirth and chearfull repasts , below this sinne of Dishonour , Beastly , and Debaucht behaviour ? Let me beg you to hate it , and remember that nothing more ennobles a Gentlemans name , or blazons forth his Honour and Reputation , but studying an Aptitude for his Countries service , purchased not by drunkennesse , and beastlinesse ; but by Learning , Parts , Knowledge , Wisdom , Sobriety , Temperance , Vrbanity , and all which , this sin destroyes , if you escape with the shipwrack of a good conscience : Let Solomons instruction be remembred ; My son , be not among the wine bibbers , for the Drunkard and the Glutton shall come to poverty . If perswasions built upon the prin●iples of Reason , the sad fruits of it , ●ame , dishonour , &c. Gods threatning must nextly have place , which indeed are not small , and yet will but ●ake way for his more severe dispensations in his Judgements . Wo to the Drunkards of Ephraim ; the Lord as a mighty and strong one , which as a tempest of haile , and a detroying storme , as a flood of mighty waters and overflowing , shall pull down the pride of the Drunkard ; for with wine they have erred , and with strong drink have gone out of the way : thy are swallowed up of wine ; for all Tables are full of vomit , and filthinesse : for which the overflowing scourge is threatned , as a just reward for so great a sin ; together with famine , which saith the Prophet in the last verse , cometh forth from the Lord of Hosts . And again , the Lord calleth for weeping , howling , and lamentation , which shall come upon Gluttony and Drunkennesse ; and the Lord of Hosts , saith the Prophet , hath revealed it in mine eare , that this iniquity shall not be purged from you , till y● die . In another place . VVo to them tha● are mighty to drink wine , and men o● strength to mingle strong drink ; for ● the fire devoureth the stubble , and the flame consumeth the chaff , so their root shall be rottennesse , and the blossom shall go ● as dust ; therefore is the anger of the Lord kindled , and hath smitten them and the Hills did tremble , and their carcases torn in the midst of the streets If these denunciations were deliberately weighed , how would the ver● joynts of sinners tremble , and smite one against another , as Beltshazars , when he saw the hand-writing upon the wall . Hear the Prophet Joel . Awake ye Drunkards , and weep and howle all ye Drinkers of wine . God oft comes when we are asleep , and many poor souls have never awakened from their Drunkennesse , till in Hell with Dives ; this is a sad awakening . Go to , weep and howl , sayes St. James , ye have lived in pleasure and wantonnesse , and nourished your hearts as in a day of slaughter . If yet all will not warne , what must Gods appearances then be when he comes in terrour and wrath , by his visible examples of judgement , which I have collected from Scripture , History , and Modern experience . Elah , King of Israel , was murdered by Zimri , in the midst of his cups , as a judgement of God upon his excesse . Ammon , when his heart was merry with wine , was murdered by Absoloms servants . Righteous Lot , by this sin commits incest with his own daughters ; and as one well observes , made a Sodom of his own Family . The heavy curse , that to this day lieth upon Noah's son , Cham's Posterity , was through this sin , whereby he discovered his own shame . Holofernes , having too much exceeded in wine , lost both wit and head at once . Alexanders sorrow after his sin , will tell us the sad fruits of it ; for seldom some or other of his dear friends escaped his fury when he was drunk . Cleomena , King of Lacedemonia , at a time being drunk , was never sober after ; but as a judgement of the Lord , he lost his senses for not having judgement to keep them . Another is as justly rewarded with the fruit of the vine , Anacreon , that grand engulpher of wine , was choaked with an empty grape . The Earl of Aspermont drained his estate so dry by his excesse in this sin , as he justly died in misery ; for at a meeting , he drunk so deep , as he could never rise again ; for he died with it . The Emperour Bonosius , through his custom in this sin , was said , not to be born so much to live , as to drink . This was he that would force drink into Ambassadours , the better to pump up their secrets : He was shamefully hanged with this Epitaph . This is a Tun , and no man . Zeno , Emperour of the East , became so hateful by his intemperance , that none could endure to see him ; his wife Ariadne one day when he lay senselesse ( as he oft did ) cast him into a Tomb , and buried him alive , as a just reward of his drunkennesse . August 18. 1629. Tho. VVilson labourer , a known Blasphemer , and Curser , by oathes , &c. was also given up to this beastly sin of Drunkennesse ; who through the justice of God , against both sins , in an angry passion stab'd himself with his own knife , and so died in the midst of many neighbours . May 10. 1629. John Bone of Ely , Coachman to Mr. Balnum of Beenham , was a very vild Swearer , and Drunkard ; who on a Sabbath day , in Sermon-time , being drunk , and not able to sit in the Coach-box , fell under the horses feet , and was troden to death . You Sabbath-breakers , and Swearers , hearken to this doleful example of Gods immediate hand . Nov. 16. 1618. one Tho. Alred of Godmanchester Butcher , being very prophane , and given to this sin , was desired by a neighbour to unpitch a load of hay , and being drunk , let his pitchfork fall , and stooping to reach it , standing with the forks upwards , fell upon it , that it run into his body , and so fell down dead , as a warning to others . July 16. 1628. One John Vintner of Godmanchester , being a known drunkard , and given ( especially in his drink ) to scoff at Religion and godly people , fell from the top of a Peare-tree , and broke his neck , and so died under the hand of justice : an example for all prophane drunkards , and scoffers of God and his people . A Gentleman of good reputation , and demeanour , being not addicted to this sin , was through temptation overtaken with this snare ; but lo , justice will be satisfied on some , to be an example and terrour to others ; for riding home , his horse threw him , and beat out his brains : He being void of reason , and so not capable of advice , would follow no way but his own , which led to destruction ; for without fear or sense , he spurred his horse over all sorts of crosse and desperate wayes , till he thus fell under the stroak of Divine wrath . About the year 1630. nigh Maldon , five or six notorious Drunkards had plotted a meeting , and laid in beer for their prophane drinking healths : But ( Divine Justice that can with his breath blast all our undertakings ) did so justly give them up to excesse in this sin and meeting , as they never met more , but all yielded up their spirits to the Justice of that God , whom they abused by his creatures . A man coming home drunk , would needs swim in a Mill dam , which his servants and wife disswaded him from , because he could not swim , and once got him out after he was in , but he gets in again , and by the just hand of God there perished . I was , says my Authour , at the house to enquire of the truth thereof , and found it too sadly true . And one of Alisham in Norfolk , a notorious drunkard , was drowned in a shallow brook , with his horse standing by him . A Butcher in Haslingfield , scoffing at the Preacher for his reproving of this sin , was in the instant of his railing , choaked by somewhat that stuck in his throat , which could by no means be got up or down ; but strangled him . Oh the Divine Justice ! how Righteous and Just is the Lord in all his wayes ! how are his judgements past finding out ! At Tillingham in Essex , 3 young men meeting to drink , one fell down dead , and never rose again ; the other two escaped through mercy ( by the gates of much sicknesse ) that they might repent , and if not , to be the lesse excusable , if God followed them by the like severity . At Bungey in Norforlk , three drunken companions coming out of an Ale-hous in a dark evening , swore they thought hell was not darker ; but observe the end of Justice ; one fell over a Bridge , and was drowned ; the second slain with a fall from his horse : a third sleeping by the River side , was found frozen to death . At Hedly , a Bayliffe being drunk , got upon his Mare , saying , she would carry him to the Devill ; she indeed casts him off , and broke his neck . This Justice was the more remarkable , being upon the Lords day . A company meeting in an Ale-house in Harwich at night , over against Mr. Russels house , was once or twice desired to depart and avoyd such wickednesse ; but they would not : he comes to the place himself , and apprehends one of them , and offering to carry him to prison , he drawes his knife , and made his escape ; But oh the Justice of the Lord ! the strange and wonderfull wayes of his Providence ! this man was not heard of for three dayes , and at last was taken out of the Sea with his knife in his hand , justified by Mr. Russell himself , who was the Mayor of the place . At Tenby in Pembrokeshire , A common and frequent Drunkard , in the midst of this sin , fell from a high Rock , and was broke in pieces ; and four other instances , my Authour sayes he could relate wallowing and tumbling in their drink , slain by Carts , &c. But being the common wayes of Gods Justice , he forbeares them in the midst of so many extraordinary and remarkable passages of Gods Justice and power , and indeed innumerable might be such instances , which the experience of every place prevents in this . A Glasier in Chancery Lane London , having some sparks of profession , but falling from them , fell into this sin ; who being often reproved by his Christian friends , and no better : God hardened his heart against them , and once being drunk , by the violence of vomiting , broke a vein , continued two dayes in extremity of Anguish and torment , not without great conflicts and distresse of mind , his conscience being awakened , and God in much mercy breathing some comfort to his distressed soul , he yielded up his soul to God , as he had done his body to Sathan , attested by a kinsman of his own to my Authour . O that , if it had been Gods will , all examples of justice were accompanied with such sweetnesse and mercy , as to give any hope of the safety of the soule , when the body in the act of sin is destroyed . A Knight given to this wicked sin of Drunkennesse , did sometimes order pailes of drink into the fields to make people drunk . On a time drinking with company , a certain woman comes in , and giveth him a Ring with this posie ; Drink and die ; which he accepted of and wore ; and in six dayes died through excesse of drink , justified by a Minister dwelling within a mile of the place . Two children my Authour sayes , he hath known to murther their Mother in drink ; and another that attempted to kill his Father , of which being frustrated , he set fire of his barn , and afterward came to the Gallowes . In Broad-street London , Many Gentlemen drinking healths to their sole Lords on whom they depended , one wicked wretch takes up a Pottle pot of Sack , sweares a deep oath , saying , will none drink a health to my Noble Lord and Master ? and without any more words he begunne himselfe , and drank up the pot full to the bottome , and suddenly fell as if dead , snorting , but not speaking ; he is layd by as one overcome , and covered with cloathes , till they drink as large a proportion , as their insatiate appetites would take in ; when done , expecting their friend should rise , they found him dead indeed . Oh sad to go to Eternity swearing and drunk ! who would not dread the Issue ? At Barnwell nigh Cambridge , a young man and a woman , with a hundred more in company , met at the sign of the Plough , agreeing to drink off a Barrell of Beer , which they did ; but will not examples of others warn us ? then let 's expect to be monuments to others ; three of them died in twenty four houres , the fourth escaped with great sicknesse , and by the gates of death had life given him , witnessed by a Justice of Peace of the County near by . Two servants of a Brewers in Ipswich , whilst I was Minister there , said my Authour , drinking for a Rump of a Turky , in their drink they strugled for it , and both fell into a scalding Caldron , the one died presently , the other in Torment and Anguish pined away . At a Tavern in Essex , a Constable was threatned by a drunken Serving-man , to be forced out of the house by his oathes and curses , if he would not be gone , and in his drink pursuing one of his company to force him to drink off a pint of Sack , he fell down stairs , and immediately fell under the stroke of divine vengeance ; oh ! you swearers and cursers , remember these examples of God! let them be examples to you ; will not the wrath of God revealed stand in our way , and encompasse us about with terrour and fear ? Oh be not proud of your strength , to devour and engrosse the creatures of God to satisfy your lusts ! It is recorded of a Noble-man coming to Ipswich to visit his Kinsman in that University , that demanded how he profited in his studies , to whom they reply very well , and that amongst one thousand five hundred , he had the garland given him for the ablest drinker . Gods Judgements will find us sooner or later . In Salisbury , one in the midst of his drink began a health to the devill , saying , if he would not pledge him , he would not believe there was either God or devill , his associates being terrified at his words , with fear runne away ; the Vintner hearing a hideous noyse , and smelling , and unusual and noysom savour , ran up to the chamber , but his guest was gone , & the windows broken , the Iron barres of the windows bended and bloody ; and the poor wretch never more heard of . These are sad instances of Gods displeasure , if he would please in mercy to set them home upon some poor sinners . In the year 1551. in Bohemia , five drunkards were met together to drink , who seeing a picture painted upon the wall , for the devill , drank healths to him ; the next night they were all found dead with their necks broken , and their bodies crusht in pieces , blood running out of their mouthes , nostrils , ears , &c. In the County of Cavan in Ireland , a Gentleman of Castle-terra , was much given to delight in drunken company , wherein healths went down swiftly , and glasses broke against the walls at every health ; by this sin he was so much addicted to wickednesse and impenitency , as his sport was to repeat the Ministers Sermons in scorn , and derision , especially at one time having heard a Sermon upon faith , demanded of the Minister if he could remove mountaines , else he would not believe he had faith . This Gentleman is by Gods hand struck with the small pox , which gets into his throat , in such extremity , that he could not swallow any meat or drink to cool and refresh the violence of his internall heat ; that throat that had been the gutter and channel of many a pounds worth of drink , could not now , in torment like Dives , suffer one drop to refresh him . In this sad and bitter conflict , he breaks out into these expressions to an honest man standing by . Oh Thomas , would I could now receive one of those glasses of drink , which formerly I profusely and profanely have thrown against the walls ! And growing worse and worse , without hopes of life , perceiving no remedy but death for all his soares , he breaks out again in his agony and torment ; oh that now I had but as much faith as a grain of Mustard-seed , and so expired the 57. year of his Age . I pray , and cordially desire , that such sinners as parallel this example , may not be reacht with the like Justice ! Many there are in this Nation grown up to a height of Malice , and Rage against Gods Ministers , and some in this place boyled up to a proportion of envy , ready to break ; The Lord break their hearts , and humble their soules , under that two-edged sword of his word , that they may be saved in the day of the Lord . A Gentleman of Quality being drunk , and rising to urine , evacuating that into the fire , that prepared fuell for himself , he fell into the fire , and not being able to rise again , his belly was gathered together like a piece of Lether , the chamberlain coming in , helped in , that could not pity or help himself , and though in great torture and pain , through the piercing anguish of Gods Judgement , yet he called for , and drank off two and twenty double Jugs of Beer , and so in this sad and lamentable estate , died ; Roaring , and Crying , that he was damned for breaking his vow of Reformation , Oh that the Lord would work a Reformation indeed ! that poor creatures may not thus fall under divine Justice , too much to be feared , as well to soul as body . Remarkable is the example of that tragical story of two Drunkards , who the fourth of July , 1580. at Nekershofew in Almain , came into an Inne , called for bread and wine , and drinking to an infinite excesse ; at last , one of them drinks a health to God , demanding what wine God would pledg him in ? and reaching forth his arm with a cup full sayes , God I know not what wine thou likest best , but this I think is too good for thee , unlesse thou hadst sent better ; but such as it is I give thee , take it , pledge me presently , and carouse it off every drop , as I have done to thee , or thou dost me wrong . Here 's a piece of blasphemy , which I am confident the most wretched creature in the world , durst not speak sober ; Oh this sad sin ! we little know what the fruits of one drunken hour may produce . This vile wretch , no sooner ended his hellish courtesie , but that just and wise God ( who must be provoked before he will execute his severe Judgements ) whom he had blasphemed , pledged him with a witnesse , for he left him as a pledge to the world of his wrath , and displeasure against this sin . His arme which he stretched out , was never able to be pulled in again ; his body stupified as well as his senses , not able to stirre from the place , continuing a long time , in this sad condition , his eyes rolling to and fro in a terrible manner , his breath and speech lost , yet seemed to all alive ; The people flock in droves to see this sad spectacle of fury and vengeance , some offer to remove him , but could not ; horses are tied to him , but could not stir him : they put fire to him , which would not take hold : so perswaded God had set him there as a warning to Drunkards , they left him so , and to this day , sayes my Author , he stands as a Pillar and Mark , to bid others avoid the like wickednesse , least they participate of Gods wrath , which though it moves a slow pace , will in the end light heavier , in as much as Gods patience provoked , turns to the most irresistable punishment . His companion who had escaped the imediate hand of God , fell into the hands of Justice also ; for as the other died a terrible , so this a shamefull death , being hanged by the common people before the door of the house where the sin was committed . O that you would consider this , ye that forget God , least he teare you in pieces , and there be none to help ! At one of Alexanders great meetings , appointed for his Officers and Favourits , no lesse died with excesse of drink , than 41. and after many a health , Promachus , at the bottom of four gallons of wine found the prize and jewel appointed for the Conquerour . Another time he ended his own health and life , by drinking a health out of Hercules Cup , which to effect , 35. drunk their last also . These are direful and pregnant testimonies of Gods Judgements upon this impious custom of drinking healths . Against that good law of the Spartans : Vt bibat abitrio pocula quisque suo . Every man to his own liberty : Or that of the Goths , where it was death to drink or force a health . It s placed in the Records of time , that Popelus , second King of Poland , doubting the fruits of his male-government to be the peoples deposing him ; by his Queens counsel , faines himself sick , sends for twenty of the Elective Princes out of Pomerania , intreating their visit , ( who as well now as at other times ) came , and for their just reward and punishment of their great excesse in drink , and custom of healths , they now drunk their last , without being drunk at all . The King makes a Speech , intreates his Son may be elected Heir to the Crown , after his departure , which they promise , if the Nobility consented to their resolves ; The Queen to seal the bargaine , brings a cup of poisoned liquor , intreating to drink his Majesties recovery : they had been so often used to this sinful custom , as it would have seemed ridiculous to refuse it ; but the Kings health cost them all theirs , to the utter ruine of the Polonian Race . But this Justice of God upon Health-drinkers , ceases not in their deaths ; but after also , for ( to admiring of Justice ) from these poisoned bodies , such infinite troopes and swarmes of Rats and Mice proceed , as pursued the King , Queen , and Family , from place to place , from land to sea , and from sea to the strong Castle of Cracovia , where they were forced to flie , and neverthelesse al● arts were used , all opposition made , by Guards and Garrisons , Water-works and Fire-works , yet were they eaten up , and destroyed by these Rats and Mice . The Lord I hope will awaken some to see the evil of sin , by that o● punishment . At Kesgrave nigh Ipswich , three Serving-men taking their leave , the woman of the house would needs perswade them to drink wit , money , and her Ale out ; but oh ! that this wonderful example of Gods Judgement upon her , may warn all people , not to suffer , much lesse to provoke , any to this sin under their roofe ; for this woman stands with Lots Wife , a Pillar and Statue of Gods wrath : she no sooner approaches with the pot in her hand , but was suddenly deprived of her speech ; her tongue ( that smooth oratour of the Devil to perswade to sin and wickednesse ) swells in her mouth , and without a word more died . Sir Anthony Felton Justice , and others , sayes my Author , related it to me , as a thing they were eye-witnesses of : And within these few years , sayes he , upon mine own knowledge , three being drunk nigh Huntington , were all undone and destroyed by a water , which passing , they were forced into the stream and drowned ; leaving behind them the remarks of Gods Righteous Judgements . On November 14. 1650. saith a Divine of this Nation , a company of odious drunkards met at a house , and one coming home was drowned in a shallow ditch , his body not yet buried ; concluding , oh ! those Ale-houses the pest of the Nation ! Another as sad , from a Reverend Divine also , of the same County , who at my request , gave it me under his hand , which he could have done many others of falling off Horseback ; into Rivers , &c. but I onely aime at such as are most remarkable , knowing that the sad experience of most places , gives intelligence sufficient of such examples , which indeed are sad enough though the commonnesse take away the sense of them . The example thus . About the year 1621. There dwelt in Houghton on the Spring , in the County of Durham , one Christopher Hull , a Taylor who kept an Ale-house in the said Town , and at West Herrington in the same Parish , lived one Mr. Punshon , a most infamous and notorious Drunkard , and every way most wretchedly prophane ; He being a frequent haunter of Hulls house , did one day fall out with him , and coming out of the door said , If ever I come within these doors , the Devil shall bring me in : some few dayes after , Punshon , going up the street of Houghton , Hull stood at the door , and said to him , Will you not come in ? No , said he , for I have sworn the Devil , &c. Then said Hull , I will be the Devil for this time ; so taking Punshon on his back , carried him in , where they drank one another drunk , and quareling , Hull stab'd Punshon in the throat , who immediately died : Hull was cleared at Durham Assizes by the favour of his Clergy , but soon after died , and , as it s reported , very penitent . In the year 1624. a Blacksmith in Oxford , being a very frequent drunkard , after he had continued so some dayes together , did in a desperate manner , cut his own throat , yet lived some dayes , during which time , some Schollars and others , came to visit him ; he often thrust his hand into the wound , and pulling out handfuls of blood , did spread it before the company , crying out , See here Gentlemen the fruits of Drunkennesse . This was affirmed by a Gentleman of the County of Durham , who saw and heard it . In the year 1649. James Fairburne , in the Town of Mellerston , nigh the River Tweed , died in a most miserable , and roaring condition , through excesse of drink . On Easter Monday , 1656. One Tho. Foster , Carrier of Carlisle , being drunk , rode out of Town , and had not rode above a quarter of a mile from the Town , but in the very High road , fell off his horse , and in a water , not above a quarter of a yard deep , he miserably perished . In the year 1651. James Bouch of Cockermouth , being a most notorious Drunkard and Swearer , being drunk at Rosley Faire , did quarrel with two Troopers , who there killed him , as a judgement of God upon his former and present drunkennesse and swearing . Robert Copeland , a Butcher in Carlisle , being a common Drunkard , and prophaner of Gods Name , by cursed oathes , being drunk , did in the year 1651. break his neck in a stable hard by the Castle . 1632. John Emerston of Dalston , in Cumberland , was a very notorious Drunkard for many years , and one time in an Ale-house , died suddenly with a cup of drink in his hand . In the year 1656. One Mr. Herridge , who formerly was a Linnen-Draper in Colchester , now living in this place , being too often found in the sin of drunkennesse , was at last overtaken with Justice ; for coming on horseback from Sunderland , full of drink , he fell off his horse ; and there died , without speaking one word . God will be glorified in his Judgements , where mercy and patience will not perswade and allure . Anno 1654. One John Coultred of Orton Parish nigh Carlisle , coming drunk out of an Ale-house from Thursby , fell from his horse , not far from the Ale-house , and died immediately . 1650. VVilliam Howe , who kept an Ale-house in Carlisle , one time was drunk with two of his guests that were borderers , and going to convey them over the bridge , did all three fall into the River Caud ; the two guests were drowned , Howe escaped by means of some bushes , and was taken up alive : which may be as a warning to such as keep drink , to beware of other mens blood ; I would be loath to be so guilty , though I might escape with my life : it s a sad thing to be a means of any mans outward ruine , but to have a hand in mens dying in their sins , it s much more to be accounted for . These are sad examples of Gods Severity and Justice , Who can stand before a consuming fire ? when once his anger is but a little kindled , blessed are all they that trust in him . Our Judges find in their Circuit , few that are arraigned , which are not brought to it by this sin , like slaves to the Judgement-seat ; and are sent quick , from their sins to judgement , forcing charity it self to censure their eternal estates ; the eccho of whose sins , resounds in their punishments with vengeance from heaven . Were I to prescribe prophilacticks , I would intreat thee to blesse thy self from this sin : none knows whither the wind of a distempered brain will hurry thee , or whither this spirit of Bacchus will drive thee : if once thou put thy foot into the stirrup to mount his saddle , when thou art up , thou must needs run when the Devil drives thee . Play not with healths ; if thou lovest thy own , drink not other mens : flie evil society ; they are the Devils Trapanners : be afraid with the Fuller in the Fable , who for fear of infection , durst not entertain the Collier , lest he should make that black , which he made white . Be in this like the River Danube , that will not mixe it self with the muddy streams of Sava . Evil fruit grows in bad company ; they have no Autumn : wickednesse withers not ; the mischiefs attending them are like the Spanish Indies , which the Ambassadour told the Venetian , had no bottom . Ephes. 5.16 . Be not drunk with wine wherein is excesse . OF BLASPHEMING THE NAME of GOD , By Cursed OATHES . With the Judgements of God upon ●VRSERS & SWEARERS . OF BLASPHEMING THE NAME of GOD , By Cursed OATHES : With the Judgements of God upon CVRSERS & SWEARERS . THis cursed and crying sin of taking the Lords Name in vain by wicked Oathes , hath like the River Nile , so overflowed the banks of Authority , that many who should restrain the fury and rage of so horrid an Impiety , are too sadly guilty of it . This sin , to the sad experience of this Nation , doth swarm in all corners of it ; A man can hardly negotiate in the World , unlesse he resolve it no sin to hear the holy Name of God , that God that made us , blasphemed by all sorts of people ; Amongst poor people its common , and for Gentlemen its sadly accounted Generous and Valorous . That it is a sin against God , I hope so few doubt it , as I may be spared to prove it ; the most forcible argument against it , lieth open in the possitive Command of God Almighty , which made Heaven and Earth . Thou shalt not take the Name of the Lord thy God in vain ; and the reason is a terrible one , by way of threatning ; For the Lord will not hold him guiltlesse : Which Commandment is seconded by Christ in his Sermon upon the Mount ; Swear not at all , neither by heaven nor earth , marg but let your yea be yea , and your nay nay . The aggravations of this sin are great , if parallel'd with the little reason for it , or profit by it : It must needs be a horrid sin that can propound nothing as the object , but God himself : we may in this sin confesse with David , Against thee onely have I sinned , and done wickedly . All the creatures he hath made bow to him , and to the remembrance of him : Shall that mouth that sucks breath from God that made and daily preserveth thee , breath out oathes and curses against him ? Oh impiety in the greatest dimensions ! wickednesse with an Emphasis ! Would not such ingratitude look odious in vulgar friendship ? to sit at thy friends Table , and there receive daily food at his care and cost for thee , and for thee to make him the subject of thy malice and rage , and that to manifest it against his good name ; Is not this ● say , monstrous ingratitude ? would not this swell provocation to the greatest latitude of revenge ? Is not the Lords Name as the Apple of his ●e ? A thing he is jealous of : If ●alousie be the rage of a man , which he ●ill not spare in the day of venge●●ce , nor wil regard any ransom ; What ●nst thou expect from the Eternal ●od , with whom is terrible Majesty ? It must be presumed , thou knowest ● to be a sin ; How inexcusable then ●st it be unto thee , whose consci●●ce is convinced thereof ? It is a ● therefore with the full consent of ● will , and for want of due care over thy heart and lips . Oh man , what is it can provoke thee , unlesse the height of a Reprobate mind by blaspheming the blessed Name of God! How canst thou expect that blood to expiate thy sins , and to wash away thy iniquities , that hath so often spit his blood and wounds out of thy mouth ? I think I should not be guilty of over-rash censure , if I say to such as are given up to this horrid impiety ; that it s but as an earnest of that cursed condition in torment , and that the Devil teaches thee in this world , that thou mayest be the more ready to blaspheme God in the world to come ; else what can be the meaning of mens giving up themselves to this wickednesse ? Considering The little profit got by it , A fa● advantage God knowes ! no more than to rob out of sport , not need● and be punished for it . What profit have you of those things wherein one day you shall be ashamed ? Is it because God forbids , that we will swear like that man of Venice , who for nine years , never stept out of the City , b● when on occasion he was commanded upon forfeiture of his life not to sti● then he was seen abroad : Much like that of the Apostle , Sin took occasion by the Commandment . How canst thou call on the Name of that God in the time of calamity and distresse , which thou hast so often cursed and blasphemed ? He that will mention the Name of God , must depart from iniquity . Shall I , saith Polycarpus , that have served God to such an old age , prophane his sacred and blessed name , that so lovingly hath preserved my life unto this day ? And being urged by the Proconsul to save his life , onely replyed , Know I am a Christian . It is indeed a sin that makes men lesse believed . A Heathen could say , He was unwise that put trust in the words of a common swearer . And another Philosopher sayes , Virtue is never in that heart , which breaths out curses and oathes . He is accounted by all sober men , to be a prophane , wicked , and ungodly man , and its the greatest height of prophannesse that can be ; It s the onely sin and practise of devils in hell , to curse , swear , and blaspheme God . The godly have this Character given them , That they fear an oath ; but the wicked are not afraid of a world of oathes . The common excuse of this sin is the custom of it , which is so slender , that it strengthens it , and indeed aggravates it ; for custom in sin by degrees hardens the heart from the fear of God . This sin indeed is hatcht in the bowels of passion , which boiling to a height , vomiteth up all the corrupt filth and scum of the soul , casting it in the face of God . Beware therefore of passion , which through the depravednesse of our natures make us like mad dogs , that run at every thing in their way , they bark at the Moon : To see a man rage against God because his neighbour hurteth him , is a perfect madnesse in reason . Strive against the custom of this sin , thou wilt lose thy senses else , and the sense of it , which is the height of sin ; Its Gods giving up a soul to sin , when it loses the sense that it is a sin . Beware of little ones , they are the spawn of greater , Faith and Troth , are the livery of Gods Wounds and Blood , and God damn thee . We damn our souls by this sin at a low rate , if we consider the little , either pleasure or profit of it . Avoid evil society , cursers , and swearers , are not to be associated with , lest partaking of their sin , thou taste of their punishment . If a Master of a Family ; or School-Master ; destroy it there , nip it in the bud , and resolve with David , that none such shall be under thy roof . I conclude with Psal. 25. Let them be confounded that sin without a cause . If reason prevail not , remember the penalties of the Lawes , which though severe at this day , yet short both in the greatnesse and execution of former times . Philip King of France , made a Law ; That whosoever blasphemously swore should be drowned : And Max. the Emperour ; That every vain swearer should pay 13 shillings 4 pence , or if he refused , to be executed . In Hen. the fifth's time , A Law was made against prophane and vaine swearing ; The forfeiture for a Duke 40 shillings , a Barron 20 shillings , a Knight or Esquire 10 shilling , a Yeoman 3 shillings 4 pence , and a servant , to be whipt ; and this Law was so well executed , that all the Nation over , very few were heard to swear an oath . These were times of lesse light , than we pretend unto , yet a spirit of Reformation for God , was much more above our Age we live in . If still we will not forbear , see Gods threatnings against this sin . In the Law stoning to death was the lowest punishment : Bring him forth , that all the people may stone him . In that black and forlorne band of sinners , the Swearer leads the Van , which together with other sins , maketh blood to touch blood , and the land to mourn . In Zachariah 5.3 . The thief and the swearer are linked together , against whom the flying Roll , with the curse of God is threatned to the consumeing of their House , Timber , Posts , and Stones . As he clothed himself with cursing , marg saith the Psalmist ; So let it come into his bowels like water , and like oyle into his bones . There is nothing more usual and certain , then for the arrows of this cursed Quiver , to reverberate and fly back upon a mans own face . God will be a swift witnesse against such as dishonour his holy name by profane swearing . Now those that will not be warned by the nature of this sin , nor danger to soule and body , nor be diverted from it by Gods threatnings ; let such harken to his just Judgements in these following examples , which are not only as a cloud of witnesses against profanenesse , hut also stand as a Pillar of Salt to warn thee from disobedience , and wilfull running in a carreer , of sin to thy eternal ruine . Earl Goodwin having slain Alfred , wished at the Kings Table , if it were so , that the bread he was eating might choak him , which God in Justice suffered , ere he stirred . A Fisherman ( known to the Authour ) coming with a Boat of Mackarell to a Town in Suffolke , and being the first that came that year , the people pressed hard to be first served ; one steps into his Boat , he presently taketh up a stone , swearing by God he would make them stand farther off ; which was no sooner said , but he fell down and died presently : How many have I heard swear by God as commonly as speak ? Oh take heed of Gods judgement ! consider what a mercy it is to thy soul , that thou art not thus judged . A Gentleman in Edward the sixths time riding with other Gentlemen , being reproved for swearing , opened his mouth wider , and raged worse and worse ; Mr , Haines Minister , tells him mildly the danger of it , and that at the great day an account must be rendred ; he with Solomons fool refuses instruction , bids him prepare , and take care for his own estate . Mr. H. replies , repent and amend , for death is as sure as uncertain . But raging and roaring with cursed oathes , he sayes ; Gods wounds , take no care for me ; and and coming to a Bridge , his horse leapt over with him ; who like an impenitent wretch ended his dayes . As he had lived , crying , Horse , and man , and all to the Devill . In Lincolnshire , there lived a Servingman , who was so accustomed to sweare , as at every small occasion he used Gods blood in his mouth , his friends mildly warne him from the evill of those wayes , lest vengeance follow at the heels of his impiety ; but he takes no notice of friendly admonition , being visited by the hand of God , his friends again advise him to repent of his wickednesse , but God intended not that affliction to have so sanctifying a vertue in it , as to soften his obdurate heart ; who by his accustomed oathes had forfeited the patience and long-suffering of God , and turned his mercy into fury ; He grows worse , and nigher to the chambers of death ; and hearing the Bell toll for him , starts up ; and under the pains and violence of death , cryes , Gods wounds the Bell tolls for me , but he shall not have me yet . Suddenly the blood from his Nose , Mouth , Wrists , Knees , and all the joynts of his body flowes out in abundance , that he became a spectacle of Gods wrath , and died . O the dreadfulnesse of Gods Judgements . There was a man in Germany so much accustomed to use the Devill in his mouth ; that if he did but stumble , the devill was uppermost ; he was often reprehended for it , to no purpose , except to make his sin the lesse excusable ; which he continuing in , coming to a Bridge , stumbled and fell down ; saying , Hoyst up with a hundred Devils , instantly the Devill appears , and carried him quite away , that he was never heard of after . One who was given much to cursing & ●wearing , being on his death-bed , most wickedly desired those that stood by , to help him with oathes : and to swear for him and himself , swearing so fast , as one would think there was little need of any other then himself in the world , that could so quickly find out a way for to blaspheme God , and damn his own soul . In the City of Savoy , There lived one , who after much exhortation and reproof , hardened his neek against all admonition ; the plague breaking out light upon him , he with his family retires to a garden , the words of reproof by the mouth of Gods Ministers follow him , that if possible the plague of his heart might not at the same instance , together with Gods outward hand , contribute to the eternal ruine of his soul , with that of his body , but all in vain ; as good turn the course of the Sun , as his soul accustomed to sin , at last swearing and cursing , with the Devill in his mouth , the Devill suddenly hurries him away into the ayre , in sight of his wife and Kinswoman , who saw the Devil flying with him over their heads ; his cap fell off his head , and was found at Kosne , but himselfe was never heard of to this day . The Magistrate at the noyse of this exemplary piece of Gods just Judgement , repaires to the witnesses of it , who testify , with a sad relation ; their woful experience , no lesse horrid then true . Three souldiers travelling through a wood in the Coutrey of Samurtia , A tempest of thunder and lightening arose , one of them breaks into his usual oathes , and in the instant of swearing , the violence of the wind ( no doubt directed by God ) throwes a tree upon him , whereof he presently was crushed to pieces . Another that was very much habituated to swear by Gods Armes , had his own arm hurt with a knife , and could find no remedy , but it festered daily , till it rotted and mouldred away gradually , and he through Anguish and Torment died , And one Michael a Jewish Rabbin , as he was swearing by the Name of Jesus , fell down and broke his neck . A boy at Tubing in Germany , invented strange and unusual oathes , but God sent a Canker , that eat out his tongue ; these are signal tokens of Gods anger ; they are so immediate from himself , that none can see lesse then a wonderful hatred in God of them . At Benevides , a village in Spain , a whirlwind arose ; two young men being in a field , apprehending the approaching danger , fall down upon the ground , lest the violence of it might carry them into the ayre ; when it was past , the one arises in great amazement ; the other being a very notorious curser , and swearer , lyes dead ; his bones so crusht , that his joynts turned every way , his tongue rooted out , and could not be found . In June 1649. A souldier at Warre , goeth with others to wash in a shallow river , asked whether there was a deeper to swim in , and they answered there was one nigh hand , but dangerous , by reason it was a deep pit , who replies , God damne me , if it be as deep as hell I will in ; he was no sooner in , but sunk to the bottom , and never rose again ; which , sayes Mr. Clark , was attested by good witnesses . And God met with that swearer and curser in France , a Citizen of Paris , whom Lewis 9. ordered to have his lips seared together with a hot Iron , saying ; I would to God that with sear●ng my own lips , with a hot Iron , I could ●anish out of my Realm all abuse of ●athes ! A souldier falling sick in his jour●ey through Marchia , in Almain , stay●d in his Inne ; and when recovered , ●emanded of his Landlady the mony ●e gave her to secure for him , but con●ulting with her husband ; resolved ●ot to confesse any ; so denied it : the ●ontroversie arose to a contention , till the Landlord interposed , and justifi●d his wife , and thrust him out of his ●ouse ; the souldier drawes , and ●rusting at the door , the Landlord ●ries , theeves ! the souldier is impri●oned , and ready for Judgement : The ●ay of pronunciation of death , the devil ●●ters into prison , tells him , he is con●emned , but if he will resign up soul and ●●dy to him , he would free him ; he like a ●hristian , repells those fiery darts ●ith a strong denial ; which the de●●ll seeing , perswades him when called ● the Bar , to intreat the Judge to ●●ant him the man in a blew cap to ●ead his cause , for he was , ( and that ● was ) innocent of the crime brought ●●ainst him . The poor souldier being arraigned , had this blew-cap't Attourney allowed him for his Advocate , who affirmed this poor man to be much abused , relating all the circumstances of the money , with the place where it was laid , the Landlord denied all with an imprecation , wishing the devill might take him , if it were true ! The devill looking for this advantage , took this poor man , and carried him up into the ayre ; who was never more heard of : Oh that the Lord would open some mens eyes to see Gods mercy to them , that though they have often been guilty , yet God in mercy spared them ! tremble at the justice of God , and let these warning● be so to us . A certain Priest in Ruthnerwall wished if Luthers doctrine were true a thunderbolt might destroy him ! a●ter three dayes a Tempest , with lightning and thunder , so terrified him that he run to Church , and at his devotion was struck down ; who recovering , and led homewards , a flash o● lightening burnt him to death , a● black as hell it self . One in France , of some knowledge and profession in Religion , in passion wisht the Devill to take one of his children ! the child immediately was possessed , and , though the prayers of the Church prevailed with God for the release from this evill spirit , yet , dyed of it . A man in anger , wishing his wife to the Devil ! she was forthwith possessed , and never recovered it . A young Courtier at Mansfield , whose customary asseveration was , the Devill take me . The Devill when he was asleep , took him indeed , and threw him out of a window , where though he was not slain , yet he learnt to curb that unruly member of the tongue , by escaping the danger of a severer punishment . At a Horse-race , where divers Noble-men were present , some cries , the Devill take the last , which happened ●o be a Horse that broke loose , which the Devill carriad away , and was never seen more . These examples may ●artle us , and not only to warn us , ●ut also as a Lanthorn of the Lord to direct our feet from these paths of sin ●nd Ruine . At S. Gallus in Helvetia 1556. A man that made foul linnen clean , and coming out of a Tavern drunk , wished the Devill to take him if ever he followed his Trade more ! next day being sober , he regards not his oaths , the devill appears to him in the likenesse of a tall man , and told him of his promise , presently smiting him upon the shoulders , so that his feet and hands presently were dryed up , and he trembling with horror ; yet God gave the devill no farther power , that it might be an example both to himself and others . Relates of a Taylor , that whilst the Fleet was engaged in fight with a Portugal Galleass , he cometh running out of the Cabbin with his Goose in his hand , swearing , he would never follow his Trade more , throwing the Goose into the Canon mouth ; suddenly came a Bullet from the enemy , and shot him to pieces . Henry Earl of Schwartburg , by frequent and wicked wishes , was at last answered in his own coyn , for at every common occasion , he desired he might be drowned in a Privy , if such a thing were not so or so ! which God in Justice answered ; for he died that filthy death . A very remarkable story is recorded of a woman in the Dutchy Megalopole , at a village called Oster , who gave her selfe to the devill by her frequent cursings , and wicked oathes ; and at a wedding she was publickly reproved , and dehorted from her sins ; but taking no warning , the Devill , when they were all merry , came in person , and with horrid cries and roarings , mounted her into the ayre , before the face of all the company , and hovering over the Town , the people that saw it were extremely perplexed with fear ; she is torn into four parts , which are let fall into as many high wayes ; as directions to avoyd the road to hell . The Devill returns to the Feast , and before the Mayor , and all the company , threw her intralls upon the Table , saying . Behold these dishes of meat belong to thee , whom the like destruction ●wayteth , if thou dost not amend thy wicked life . This is testified by Mr. Herman Minister of Oster ; the Mayor and all the Town ; who desired it to ●e communicated to posterity for an example , and land-mark to avoyd eternall destruction . A Gentleman of Gorlitz , having invited many friends to supper , who failed him ; in a rage , wished , That all the Devils in Hell would come : presently his Table is furnished as well with guests as meat , whom he welcomed , but perceiving clawes instead of hands , it was not time to bid him be gone ; his Wife follows him , leaving in the house onely a child and a fool , by the fire side , who through mercy were not hurt . We are by these , bid to beware of rash imprecations to our selves or others . It s fresh , the story of Hacket o●Oundle in Northamptonshire , who ( 159● in the Raign of Queen Eliz. the 3● year ) in his common discourse use● to say : If it be not true , then let a v●sible confusion come upon me : and h● had his desire ; for being delivered u● of God to Sathan , he fell foul off ● many errours , that at last he arrive● to the height , and called himself Christ : with himself he seduced to Gent. Coppinger , and Arthington , w● believed all Hacket said ; and wh● he bid them proclaim , That Christ u● come with his fan in his hand , to Ju●● the Earth ; they did , through 〈◊〉 City ; and in Cheapside , got upon two Carts , Crying Repent , repent ! for Christ Jesus is come to judge the VVorld ; they affirmed also , that Hacket presented Christ , by taking his Glorified body , &c. Hacket hereupon is apprehended , brought before the Lord Mayor of London , and at last , hanged on a Gibbet in Cheapside , uttering to the last horrid blasphemies against God . This was a visible confusion indeed . Before Mr. Luther and others : A woman at VVeteburg , whose Daughter was possessed , did confesse ; that she in fury wished the Devil to take her ! who instantly possessed her , with an evil spirit , to their great terrour and fear . John Peter , son to the cruel Keeper of New-gate London , was a horrid swearer and curser , usually saying , If it be not so , I pray God I may rot ere I die ? and so he did with great misery . In Misina , Sep. 11. 1552. A child not quick enough to dispatch his fathers will as he ought , provoked the fathers rage into this imprecation ; That he might never stir from that place ! its presently granted , his son sticks immoveable , for his body could not be moved or bent : Some godly people meet and pray for him , whereby his anguish is asswaged : yet he continued three years standing with a post at his back ; and four years he continued sitting , and then ended his life ; yet this was a mercy to him , For that he doubted not of the mercy of Jesus Christ to save him : and being demanded how he did ? frequently replyed : That he was there fastened of God , and his mercy onely could release him . Here was a living example of rash oathes . At Neoburg in Germany , a cursed mother , wishing she might never see her son alive again , was answered ; for the child was drowned the same day . In Astorga , A woman cursed her son , wishing the Devils of Hell to take him from her presence ! with many horrible execrations : it being late at night , the child was afraid of her anger , retiring to a little court behind the house , to whom appeared men of grim aspects , and large composures , who carried him into the aire with such swiftnesse , as was not possible to believe , and alighting amongest some bushes , trailed him , to the great torturing of his body , and tearing of sundry parts thereof . The boyes thoughts being better fixt than his mothers , craved aid of God , and so was delivered . The devils bringing him back through the aire , put him in at a little window in a chamber , and there he was found almost out of his wits , and sadly tortured and mangled , in his face , hands , legs , &c. That penitent Gentleman , Sir Gervise Ellowis , being drawn in to be a partaker in the sad death of that poor Gent. Sir Tho. Overbury , in the Tower ; was at last brought as a sufferer to Tower-Hill , acknowledging the just hand of God against his rash and unpreserved vow , which a great losse at Cards one time occasioned ; in the sense whereof , clapping his hands upon his breast , he vowed seriously betwixt God and his own soul ; That if ever he played again , he wished he were hanged ! and being upon the ladder , Now , sayes he , God in Justice hath made me keep my imprecation , and paid my vow , by this just , though violent , death ; and so wished all to take warning by his sad example ! Mr. Young reports of Nichanor , who for his blasphemous cursing and swearing , had his tongue cut out , and in small pieces thrown to the fowls . A young Couple in love together , solemnize their private promises alone , the maid being rich , and the young man poor , she to assure him of her love , promises that unlikenesse of fortunes shall not disoblige her engagements , nor disinherit her of that loyalty which she hoped grace as well as good nature , had planted in her ; which he , though before earnestly fearful , that she might be as changeable as others ; did now neverthelesse content himself in the strength of this assurance , and so at the giving their faith one to another , she with many more imprecations tied her self most strongly with this , That the Devil would take her away that day she married to another . She marries another , and on the Wedding-day two guests uninvited , come well mounted to the door , and dine with them , and were made welcome ; after dinner , one of them complements the Bride , and borrows her hand to lead the Dance , and after a turn or two , lead a Dance which none could follow ; for in presence of all her friends , he carries her out of doors , and notwithstanding her crying for help , she is mounted into the aire , and with his companion and horses , was never seen more . See the fruits of rash vows , oathes , and imprecations , they are not to be slightly dealt withal ; for God takes notice of our own desires , when we never think of our words , how we must give an account of them . Two prophane young men striving who should be most exquisite in oathes , were met with by Gods Judgement in Justice ; for he that out-vied the other in swearing was immediately distracted . Also he relateth of two young men , delighting themselves in swearing ; sporting with oathes , as the flie with the flame , are overtaken with Gods Judgement , the one is struck dumb , and never spake word more , the other was distracted : both of them standing to the example of all young men , that do not remember their Creator in the dayes of their youth , unlesse by blaspheming and cursing it . A Noble person of the City of Eflinghen , at a losse by gaming , began to swear and curse bitterly , in which rage and madnesse , he mounts his horse for home , the Devil meets him , pulls him off , who with his servants was misguided all the night by evil spirits ; and in the morning finding themselves not lost , they get their Master safe to Bethen-Hansen , where in great torment for three dayes , he yeilded Justice victor . A woman in Marchia , being a prophane curser and swearer , was justly left by God to Sathan ; for in sight of many people she is snatched into the air , and thrown down again , which brake her neck . God we see can break us from our sins and lives together , if we do not from the first , break off by repentance . One Margret VVood , of Allercleugh , in the Parish of Stanhop , in the County of Durham , was notoriously known for many years , upon every slight occasion , to use this imprecation , I wish I may sink into the earth . Upon the last day of August 1655. she with one Elinor Mason of the same Parish , being both washing of lead oare , to fit it for the Lead-mill , and standing upon the same spot of ground , where many horses laden with Lead had passed the immediate day before ; the earth suddenly failed under them , and swallowed them both up ; next day , when their dead bodies were digged out , Elinor Mason was found with her body erect , but Margeret VVood was many yards deeper within ground , and her head direct downwards . One Elinor Short , of the same Parish , did frequently use this imprecation ; I wish my feet may rot off , if this or that be not so or so : It pleased the Just God about 20 years ago , to visit her with a pain in her feet , which by degrees did rot quite off , as afterwards did her legs also ; and she is yet alive at this day , as a Monument of Gods signal Judgement : she creepes upon her hands and thighs , and doth often acknowledge Gods just dealing with her . Robert Durance , Butcher in Carlisle , was a known Swearer and Drunkard , who about 30 years ago , being playing at Cards with some of his companions , and having lost all his money , except 30 s began fearfully to swear he would be revenged upon himselfe , whereupon he run out at the gates of the City towards the River Eden , and though he was followed by divers , some on Horse-back , yet did he destroy himself by leaping into the River ; in which River , hard by the place where he leapt in , he lay for the space of four years ; at the end of which , a Fisherman found the lower parts of his body , only the other parts being consumed . William Knot of Dalston in Cumberland being a common swearer , when he was a servant to Alderman Grey of York , he fell into a lead full of boyling liquor , by which means in ten days he dyed . John Prestman of Weighton in Cumberland , A Sheriffes Bayliffe , being accounted a common swearer , one night when he was drunk at Carlisle , went out in the night ; and notwithstanding the perswasion of his Landlord , leapt over the Bridge with his horse , and was drowned in the River Caude . One Hudson of Dalston in Cumberland , did wager with another man , who should swear more oathes by God ; the other man was by the just judgment of God struck dead ere he parted , & Hudston was struck dumb to his dying day ; and though he lived many years after , yet could speak nothing , but swear by God , which he did upon every occasion . Oh the justice of God to some , and the patience and forbearance to others , waiting to be gracious : let such as swear by the name of God , look upon this example , this sad example . On May Eve , 1634. one Troe of Gloce●ter a Carpenter , in the Parish of St. Michael , being demanded by some , whether he would go with them and fetch the May-pole , swore by the Lords wounds he would go , though he never went more . But mark the justice of God ; on May day morning , as he was working on the May-pole , before it was finished , he was by a Divine stroke of Justice smote with such a lamenesse , and swelling in all his limbs , that he could neither goe , nor lift his hand to his mouth , to feed himselfe , but was forced to keep his bed for half a year together , and to this day goeth lame , May 4. 1636. OF THE SABBATH DAY , WITH GODS JUDGEMENTS UPON THE PROFANERS thereof . OF THE SABBATH DAY , With GODS JUDGEMENTS upon the profaners thereof . I Am now to treat with the Sabbath-breaker , who for many reasons will appear to be lesse excusable before God for this sin , then either the Drunkard or Swearer . Here is a double sin , profaneing it and neglecting that which is ordained by God for the eternall good of our soul ; besides , it is a premeditated act , and goes along with a great aggravation , as we shall see in a word presently . It is now become so great a custome to prophane the Lords day , that he almost becomes a scoffe to others , that offers to reform or punish it ; and that men may not so much slight it , I have collected a few reasons to perswade men to observe it , and disswade from the profanation of it , for God will not be mocked . That we may know this day is no mock-day , The Lord that made heaven and earth , That great Jehovah stiles himself Lord of the Sabbath ; and the Lord hath in a more speciall manner singled out this Commandement with a memento . Remember , by no meanes forget the Sabbath , for the Lord rested that day , and he blessed the Sabbath day , and hallowed it . It 's a great consideration to make us weigh the duty of keeping it , for six dayes the Lord made heaven and earth , and when the seventh day came , he rested on it . The Lord , as it were , hasted to finish the world in six dayes , that he might himself be an example to lead us to the understanding of the great weight which God himself put upon this day , And that we may see it is no ordinary nor common thing to break this day , see how strictly God in his holy Word commands it . This is that which the Lord hath said , To morrow is the rest of the holy Sabbath unto the Lord , six dayes may work be done , but the seventh is the Sabbath of rest , Holy to the Lord ; he that works shall be put to death ; that soul shall be cut off from amongst the people , it shall be observed throughout their Generations for a perpetual Covenant . The Lord threatens sore Judgements , and why . Because they have hid their eyes from my Sabbaths , and I am prophaned amongst them ! Blessed is the man that keepeth the Sabbath from polluting it ; It 's called by the Prophet the Holy of the Lord , Honourable ; there might be many more places quoted , but these few are enough to let people see that it is not a trifling matter to profane the day , and that we ought to give all diligence and respect to this day , as a day greatly valued , prised , and esteemed of by God himself . Anno 1647. there was a deplorable accident , a tremendous instance of the justice of God upon a person , a ●armer in a Village called Little-●allerton in the County of Northumberland , about six miles distant from New-Castle . The Relation is thus . The Minister teaching upon that Scripture , 1 Epist. Pet. 2. cap. 2. latter part ; Who hath called you out of darknesse , into his marvellous light , and in the fore-noon Sermon insisting upon the spiritual darknesse and blindnesse of unregenerate men , and aggravating the many evills attending upon that condition in this life , and asserting the wofull condition , period state , and conditon of such as should die in that estate of spiritual darknesse ; how that to such is resreve● the blacknesse of darknesse , which was occasionally improved to discove● the miserable condition of the damned in hell , by reason of their separation from God , called utter darknesse . Mat. 22.13 . and 8.42 & 25 . 1● At the ending of the first Sermon this miserable man accompanied others of his neighbours to the Al● house for refreshment : the time of r●paire to the second Sermon bein● come , some of them moved him to return with them , to whom he replye● that the Minister was preaching upo● darknesse , and he would not hear hi● till he should treat upon the light ; and so continued drinking in the Alehouse with some other profane souldiers , and by having immoderately taken Ale and Hot Waters , was in the height of his drunkennesse , carried to bed in the Ale-house , where after a short time , he ended his miserable life , dying in the very act of sin , without any visible act of Repentance . This Relation is inserted verbatim , as I have it from a godly Minister of the Gospel , in the same County , and not farre from the same place , and is indeed a sad example of Gods Judgement ; not only against the sin of profaning the Lords day , but also of drunkennesse , and contempt of the Gospel . Now because I observe this day so greatly neglected by the generality of the Nation , not onely neglecting to hear the Word preached , which is able to save their soules , but also violating of it by profanation ; give me a word , and that only to such as professe the observance of it as lawfull ; for if such a slighting of this day grow , we shall from it , run to Atheisme , by contempt of Gods holy Ordinances , and Commandments . Let us first consider the end of God in the Sabbath , which is chiefly for sanctification of his name ; and what creature dare say he is not strictly tyed by all the obligations expressable ; It is a day of liberty , not of bondage , God can be sanctified without us ; he shineth not with borrowed lights , these tapers that burne from mortall breach , can adde no glory to God , but as in his great mercy and condescention , he is pleased to accept of us . Then the intent of this day as to our advantages , it 's for the eternall good of our soules , that the Lord may by this occasion reach our slow understanding , and with his Word preached , that he may dwell with the humble & and contrite spirit . We are not only to avoyd profaning it , by not Working , Drinking , Playing , Idlenesse , Travelling , &c but we ought to frequent the publick worship of God in the Assemblies of his people , and there to hear his word with Godly reverence and fear . The reasonablenesse of one day in seven for God and our own souls , may convince us in a great measure of this day , & that is a sin less excusable that 's so reasonable , & that we may have the lesse to say for our excuse , he gives us 6 for our outward affairs , oh then who can grudge the 7th ! especially when God links in our immortal happinesse together with his own glory . It was the custom of Christians in Trajan the Emperours time , to meet on the Lords Day morning , sing a Psalm , receive the Sacrament , and covenant to flie sin on that day : and when Christians were summoned before the Heathen Governours , and demanded ; Dost thou believe the Lords Day ? the answer was , I am a Christian . Take away the Sabbath , sayes a Reverend Divine , and Religion will soon wither and decay . The Indians might as well have been chosen the subjects of this profitable Obedience , and we in their conditions , keeping , instead of a Sabbath to God , every day to the Devil . It will be more tollerable , I am afraid , for them at that Great day , than for us . If we had been left to our own choice , What squarer division of time could have been thought upon , than one day for our souls , and another for our bodies , one for the World , another for Heaven ? This had been the reasonable rule of proportion ; it s more grace than reason , that God should desire but one day in seven , and that day also to be for our eternal good . Oh how inexcusable will it be for us that prophane it , or neglect the advantages of it ! Is refraining from labour a toil to us ? Is to be eased of sin a burden ? Lord then let me be burdened ? for Lord , thy yoke is easie , and thy burden is light . What is a more unspeakable mercy , than for souls to have communion with God , as well as our own hearts ? And , as Divines say , glory is but grace perfected : So that eternal Sabbath of rest , is but , as I may say , this perfected . This sin is accompanied with many aggravations , and this is none of the least , that we have a will given us to refuse to prophane it ; Besides its a deliberate act of the mind , it s not sudden , as an oath , or murder ; but in the very act it self , thou canst not but know thou art sinning against the light of thy conscience : it s the greatest sin , that is accompanied with time to consider , an enlightened mind to understand the evil : to purpose to evil , is an aggravation as high as the sin . If aggravations face not this sin with a dreadful countenance , consider , and in reason think ; Is it not just with God to suffer thy frail composure of corruption to shrink under his heavy judgements ? that at night Gods protection should leave us , as in our graves , when we are in our beds ? Or canst thou expect any blessing upon thy outward estate , when it is in the power of God to dispose of life , being , health , estate , and all ? Is it not just ; if we travel on this day , that God should judge us with sudden death in the like severity , as he hath made others examples of to all Ages ? Yet if God do suffer thy corn , wine , and oil , to encrease , fear a curse under the Strawberry leaves of thy enjoyments ; for a blessing is not the shadow of sin , it will not follow thee in the wayes of wickednesse ; rather fear some judgement will overtake thy swift motion to impiety . A word to two sorts . First those that prophane it , contemning not onely Gods Lawes , but the Lawes of the Nation ; know that what is lawful on other dayes , are sins on this day ; and such of you as need not ( by Gods blessings in a full estate ) toil all the week , whereby you cannot plead a wearinesse to waite on God upon his own day , you turn his blessings into a curse , if you prophane it : you play all the six dayes , it s a sin with a witnesse if you play away the seventh also . You that cannot close this Holy Day without an evening sacrifice to Bacchus , instead of prayers to the Lord that made Heaven and Earth , Gods Judgements sleep not , you are preparing your selves as fuell for the fire of Gods vengeance and displeasure . Nextly , to you that sit idly at home , never dreaming how to escape that wrath to come ; methinks I read your sad conditions in your conversations ; That never think of God all the week ; you cannot for your callings , you will not for your pleasures on the Lords Day : if there be any difference betwixt you and Heathens , it is , that you know your condemnation before it come : you will be at the Great Day , witnesses for God against your selves . To see so many idly sit at home , and never mind to hear the Word , methinks I am amongst the Indians ; It s a very heavy thing to consider in some places , half the Parish at home in idlenesse , or walking abroad in Sermon-time ; nay , I have heard it credibly affirmed from the mouth of a Minister in this County , that of some thousands in a Parish , there hath not been , sometimes , a hundred at a Sermon , nay , not fifty , nay not twenty , shall I say not ten ? Is not this a sad case to be in a Christian Common-wealth ? Nay it s the sad experience of this place where I live , and I may speak it to my own knowledge , that three quarters of the people able to come , of this populous place , do idly stay at home , or walk abroad , not a family of ten , but the most of them are at home in idlenesse , if not at play or drinking . Upon this account I would conclude with one word ; Good people , let me perswade you to serve God , rather than gratifie the Devil with your own damnation : Is your labour lesse to sit at home , than in the Congregation ? Do you think you have no souls to save , nor to lose ? you had better be working than idle , for that is a sin in it self , and is made greater on this day . You live more like the brute beasts that are fed by the senses onely . How can you be saved if you will not come unto him that you may have life ? Are you Christians or Infidels ? Do you professe to worship God , or Mahomet ? How shall you believe on him of whom you have not heard ? how can you hear without a Preacher ? not to hear that Blessed Gospel which Christ hath sent into our Coasts , our Houses , is to do as the Gadereans did , drive Christ from our Habitations . Such as followed Christ and his Apostles , were converted , I read of few else ; and such onely as lay at the Pool , were healed : To see people flocking to hear the Word , like Doves to the windows , it is a blessed sight ; But instead hereof , we have some that entertain Quakers meetings in their houses on the Lords Day ; They have a sad account to give . I hear some excusing their staying at home sometimes , by their going other times ; these are common excuses : But thou knowest not but that day thou stayest from the Ministery of the Word , God may have intended thy eternal salvation , and that with Zacheus , God might have said , This day salvation is come into thy house . But I read good books ; That thou mayest do when thou canst not hear good Sermons : and though it be good to read , yet here its a sin , and a temptation , because thou neglect'sta greater good . The Word stirs the soul under it , and commonly cometh with power and demonstration of the Spirit ; and I know ther 's great difference between hearing and reading ; and the later is no lesse an evil thus used , than the ejection of different thoughts in prayer from the subject and nature of the duty , is an evil by consequence . But I do no body hurt , I am not playing , nor drinking , nor swearing , so that I need not fear Gods judgements : What judgement dost thou think a hard heart is , which commonly is the fruit of the neglect of Gods Ordinances ? is it not the worst of judgements ? for thou mayst be destroyed with bodily punishment , as Eli and others were , and yet thy soul be saved : but thou canst not have a judicial hardnesse of heart upon thee , and be saved : therefore take heed of this sin , and fear lest a worse judgement befal thee than an outward destruction ; for how canst thou escape , if thou neglect so great salvation ? My design is not to direct others to the keeping this day , so much as to keep from prophaning it ; yet if any be perswaded to look to the keeping of it , by way of sanctifying it , I refer them to such Learned Divines as have spent their labour in it . To those that are not moved by reason , nor perswaded by their own advantages , from polluting this Holy day by their wickednesse , debauchednesse , idlenesse , or playing at Cards , &c. Read Gods threatnings , that his judgements may appear to be more just , by his forewarning us from the sin , as well as the punishment . If you will not hearken to me , to hallow the Sabbath , then will I kindle a fire in the gates of Jerusalem , and it shall devour the Palaces thereof , and shall not be quenched . Fire in the Palace , sayes a Divine , is ment , fire in the seats of Justice , and the ornaments of a City : fire in the Palace , no going in , fire in the Gates , no going out ; because Justice was not executed upon Sabbath-breakes , therefore the place of Justice shall be destroyed ; those gates that suffered any co come in to profane the Lords day , must be now on fire , that none shall escape his Judgements : If we should see our Towns flaming with the wrath of God , and the fire of his indignation taking hold of our habitations , it is then in vain to offer to quench it ; it hath been thus in our Nation , as in the examples following . If such a judgment be threatned against such as keep not this day ; what must be the fearful looking for of Judgment by the profaners of it ? Did not God bring all this upon us in this City , yet bring you more wrath upon Judah by profaning the Sabbath , sayes the Prophet . Ezekiel mentions the sin of the Sabbath , and therefore have I powred my indignation upon them , I have consumed them with the fire of my wrath , and in the 23. Chapter is threatned Plagues and Judgements , and v. 18. the Reason ; for they have profaned my Sabbaths . If these serve not the end intended , take a prospect of Gods terrible examples , which stand as Beacons to warn us from the like sins . The poor man that did but gather sticks on the Sabbath day , may stand as a monument of Gods severity . A Noble-man that used to hunt on the Lords day , had a child born unto him with a head like a Dog , with eares and mouth crying like a Hound , which was a very remarkable judgement of God , Reports of an Husband-man , that went to plough on the Lords day , and cleansing his plough with an Iron , it stuck so fast in his hand for two years , that he carried it about with him as a signal tostimony of the Lords just displeasure against him . Another that gathered corn into his barn upon the Lords day , had it all with fire from heaven consumed , together with the house . At Kimstat in France , 1559. there lived a woman that neither would go nor suffer others of her family to go to Church on the Lords day ; as she was drying flax , fire issued out of it● but burnt it not : she taking no notice , next Sabbath day as she was busie with it , miraculously again fire proceeds out of it , and burnt it ; but was put out , this poor creature was ● blind , as not to see or take warning by these foot-steps of Gods mercifull providences , but the third Sabbath day , when she was busied about her flax , as before , it fires of it self , and could not be quenched , till she , and two of her children were burnt to death . And in the year 1126. One grinding corn upon the Lords days it took fire , and gave him timely warning not to break the Sabbath day , by the works of his calling . In Helvetia , nigh Belessina , three men were playing at Dice on the Lords day , one called Vlrick Schraeterus , having hopes of a good cast , because being crost to the losse of much money before ; he now expected fortune , or rather the Devill to favour his desire ; and therefore he uttered these horrid words . If fortune do dececeive me now , I will thrust my dagger into the Body of God as farre as I can ; O the cursed frames of our naturall tempers , if once God cast the reins into our own wills , the Dice favours him not , and presently he drawes his dagger , and with a powerful force throws it up towards heaven , which never was seen more ; and immediately five drops of blood falls before them all upon the Table , and as suddenly comes the Devill amongst them , carries away this vile wretch , with such a terrible and hideous noyse , as the whole City was astonished at it . Those two remaining alive , endevoured to wipe off the blood , but to so little purpose , that the more they rub'd , the more the drops of blood were perspicuous . Report carries it all over the City , multitudes flock to see this wonder , who found only the Sabbath profaners rubbing the blood to get it out ; these two by decree of the Senate of the City , were bound in Chains , and as they were led to the prison ; one of them was suddenly struck dead ; from out of whose body , a wonderful number of wormes and vermin was seen to crawle . The City thus terrified with Gods judgements , and to the intent that God might be glorified , and a future vengeance averted from the place ; caused the third to be forthwith put to death : And the Table with the drops of blood on it , preserved as a monument of Gods wrath upon this sin , not only of Sabbath-breaking , but swearing , and wicked gameing : O the depth of the knowledge of God , How unsearchable are his judgments , and his wayes past finding out , January 13. 1583. At the Bear-garden in Southwark on a Sabbath day afternoon , many people pressing on the Scaffolds to see the sport , forced it suddenly down , with which fall eight were killed , and many spoyled in their bodies , who lived not long after . Much like to it was that at Risley in Bedfordshire , 1607. where many people , rather then resort to hear the the word of the Lord by the mouth of his Minister , came in great numbers to see a Stage-play on the Lords day ; the Chamber floor fell down , and as a judgment of God upon this sad & wilful sin , many were killed and wounded , thus we see , when the works of piety and mercy are neglected , to prosecute sinne and wickednesse , Gods judgements are swift to overtake us ; thereby endeavouring to hedg up our way with thornes , which examples may push us back from the like impiety and vengeance of an angry God . A sad example of Gods severity , in ●is hot and sore displeasure against ●abbath-breakers , is recorded of Feverton in Devonshire ; which place , saith he , , was frequently admonished of the profanation of the Lords day , by a Market kept the day following ; which without reformation , would inevitably pluck down divine vengeance : A little after the Ministers death , upon the third of April 1598. A sudden fire from heaven consumeth the whole Town in lesse than half an hour ; excepting only the Church , Court-house , and Almes-house , where was consumed in this fire of Gods wrath , four hundred dwelling houses , and fifty soules destroyed . Who will not say this was a sad and immediate hand of the Lord ? but alas ; what will not poor creatures do , that follow sin with greedinesse ! The same Town fourteen years after , on the fifth of August , 1612. for the same sin , was wholly consumed , except some thirty poor peoples houses , School-house , Almes-houses : these Judgements are not recorded for Historical Perusall , but to consider of , and remember those on whom the Tower of Shilo fell . At Alcester in Warwick-shire where the Authour lived , there were of his own knowledge , four remarkable Judgements of God . One that upon the publishing of the Declaration for sports and pastimes upon the Lords day ; A young woman on this day comes to the Green , and sayes , She would dance as long as she could stand , and dancing , in the midst of her sin , God struck her with such a violent disease , that in two or three dayes she died in misery ; as an example to all that delight more in serving their own pleasures , and sinfull desires , then to wait upon God , and delight in his wayes . The other of a young man of the same place , and not long after the other ; who on the Lords day , immediately after the evening exercise was finished , brings into the street a pair of Cudgells , layes them down nigh unto the Ministers house , and invited divers to play with him ; who refusing , at length comes one , and taking up the Cudgels sayes , Though I never played in my life , yet I will play one bout now . A little after , sporting with a young woman , he takes up a Birding-piece charged , saying , Have at thee ; the piece goes off , and murders her immdiately ; for which , as a deserved judgement , he suffered the Law . Another of a Miller at Wootton in the same County , who going forth to a Wake , and coming home at night , found his House , Mill , and all that he had , burnt down to the ground . A fourth upon Mr. Clarks own knowledge , is of many wicked and prophane persons , at Woolston in the same County ; who on the Lords day met at a Whitsun-Ale , in a Smiths Barn , and though it grieved the holy man of God , who was Minister of the place , as the Sodomites did Lot , yet he could not help it ; but in their profanenesse they proceeded ; not long after , a fire kindles in the place of this impiety , and burnes down not onely his House , Shop , and Barn , but rages so vehemently , as it reaches many other houses with ruin , all being chief actors in this horrid profanenesse . In the year 1634. upon a Lords day , when the River Trent was frozen over , fourteen young men were at foot-ball upon the Ice near Gainsborough , and meeting all in a cluster together , the wrath of God met with them , and suddenly the Ice broke , and they were immediately drowned . Oh the justice of the Lord , upon the prophaners of his Holy day . The same painful and useful Author of Gods examples , relates a sad one , of Gods Judgements upon two fellows in Essex near Brinkely , that were working in a Chalk-pit ; one of them boasting that he had vext his Mistresse , by coming so late in from his Sabbath-dayes Sports and Recreations ● but sayes he , I will anger her worse next Sabbath day : which words were no sooner out , but Justice seizes upon him ; for the Earth falls upon him , and he never stirred more to his Sabbath prophanesse ; his fellowes limbs were broken ; both being sharers in the sin of the Sabbath , are made also to be so in their sufferings and punishments . The Lord will be known in the paths and wayes of his Judgements , to such as will not be led and allured by his tender mercies . And of one Mr. Ameredith , a Gentleman of Devonshire , being recovered from a pain which he had suffered in his feet , one of his friends saying he was glad to see him so nimble : the Gentleman replies ; He hoped his hopes should not be frustrated of the great expectations he had to dance about the May-Pole the next Sunday : But behold the Lord in a just punishment ( for such impious and wicked resolutions , and no doubt also for his former prophanesse on that day ) smites him suddenly with feeblenesse and faintnesse of heart ere he stirred from the place , and with such a strange dizzinesse in the head , that he was forc't to be led home , and from thence to his last home , before the Lords Day shined upon him . Now tell me , any that can , what little hopes the poor souls thus ushered to the chambers of death , have to keep an eternal Sabbath with God , that will not keep his Sabbath from prophaning on earth ? Truly , these are sad symptoms of Gods heavy displeasure against soul as well as body : his mercy ( if any be in such dismal dispensations ) are occult and hidden ; the Lord in mercy warn poor sinners to avoid the wrath of such an Infinite God , that such as will not be intreated to keep the Lords day , as they ought , may be terrified from prophaning of it . Another as severe he relates , which together with the three former , are attested by sufficient witnesses . At Walton upon Thames , in Survey , upon a great frost , in the year 1634. three young men having in the forenoon heard a Sermon , from 2 Cor. 5.10 . We must all appear before the Judgement-seat of Christ , &c. they went over the Ice into an house of disorder , and gaming , where they prophanely spent away the rest of the Lords day , and night also , in revelling , and drinking ; the one of them next day boasting merrily of his pleasure upon the Sabbath day , and his adventure over the Ice . All three on Tuesday return the way they went , and upon the Ice suddenly sunk to the bottom like stones , one of them onely miraculously preserved . These judgements may be mercies to some that are yet prophaners of the Lords day , if God please . At Burton upon Trent , Mr. Abberly a godly Minister , often took occasion to reprove and threaten such as make no conscience of the Lords day , by prophaning it : in a more peculiar manner , such as bought and sold meat upon this day ; which it seems was a sin as great , and as commonly practised in this place , as it was lately at Buntingford , where in my journey , some Gentlemen of Newcastle being my fellow-travellers , we took occasion after Sermon to acquaint the Minister withal : I pray God it may not be so still , lest such a judgement befal the place , as did this prophane wretch : which was thus . A Taylor being a nimble and active man , dwelling at the upper end of the Town , must needs in a bravado go to the further end to buy some meat before morning-prayer , but coming home with both his hands full , in the midst of the street he fell down stark dead . I was , sayes Doctor Teate , an eye-witnesse both of his fall , and burial ▪ and that it wrought a reformation in the place , both among the Butchers and others . It was a remarkable Providence , and I wish , I say , that other places may be reformed of this bold and impudent sin ; or truly they may repent of it when it s too late . A Pious Divine : sayes he , The Lord hath spoken so loud from heaven against Sabbath-sinners , that I cannot be silent ; We hereabout , have had in a short time , terrible tokens of God severe vengeance , upon such as mind not the service of his Day : amongst our selves a sad example ; A Townsman going to gather Cherries on the Lords Day , fell from the tree , and in the fall was so battered , and bruised , that he never spake more , but lay groaning in his blood , until the next day , and then died . Another man , not far from this place , in Cherry-time , as he was gathering fruit , fell from the tree , and with the fall was so hurt , that he lay in anguish and dreadful dolour , all the week , till Sabbath day , and then ended his miserable life . And of a young man , that on the Lords Day , in a place nigh unto Mr. Goodwins , scrambling with others for Peares , thrown out in the Church-yard , broke his main thigh-bone , and the bone of his leg , on the same side , which was so miserably and strangely broken , as that the Bone-setter ( who was a godly man ) told Mr. Goodwin , though he had seen many , yet he never saw the like . God here dealt in mercy , as well as in judgememt , in that he 〈◊〉 him space to repent , and see his sin . The Lord warn us all by these examples . A company of prophane young men in 1635. near Salisbury , upon the Lords Day morning , went to Clarington Park , to cut down a May-Pole , and having loaden the Cart with the tree , and themselves with the bitter fruits of sin , they are severely punisht by the hand of God : For entring into the City of Salisbury , through a place called Milners Bars , unawares the Cart gives a turn , and the end of the tree , struck one of the Sabbath-breakers such a mortal blow that his brains flew out , and there on the place , he yeilded himself a conquered sinner by the Just hand of the Lord , lying there , as a sad spectacle of Gods indignation : and sayes Mr Clark , I enquired of the truth of this at my first coming to Sarum , and very many godly persons in my hearing , attested it to be true , upon their own sight and knowledge . And further , Doctor Teate , he gives a second example upon his knowledge thus . To my knowledge , at Compton-Chamberlin in VViltshire , at the house of Sir J. Penruddock , a dancing match was held on the Lords Day , where a stranger ushers in , to act his part , and after a few turns about , and a few capers , he in the midst of the sin , falls dead to the ground , before all the company . Here was a sad dispensation of Providence from Gods immediate hand , as many else besides are ; here was no instrument to take off any of the most severe vengeance of God ; and such examples in my mind , should be taken as pregnant testimonies , to let all men know this day ought to be kept as Holy . Oh take heed of slighting this day , that God so severely punishes in his sore displeasure . And Mr. Clark upon his own testimony , brings in a sad relation thus . When I lived in Cheshire , there was one Sir T. S. a Papist , and at that time a Favorite at Court , who at his appearance in the Country was very much feasted and entertained by the Gentry : once amongst the rest , he was invited to a Knights house on the Lords day , where many accompanied him : towards evening , the proper time for the deeds of darknesse , they fell to dancing : but look to the finger of God , and see what fell upon their sinful prophanesse ; In the midst of their sport , there was one Sir J.D. had a blow given him on his leg by some invisible hand ; for none was seen to touch him , as was attested by all the company : and thus he went lame for a good while after . It may be it set him upright in his practise and conversation ever after ; if it did , it was a good providence that saved him from a more severe Judgement . One Sabbath day in the afternoon , a match at Football was made in Bedfordshire : as two of the company was tolling a Bell to summon the rest together , some that sat in the Porch of the Church suddenly hear a terrible clap of Thunder , and saw a flash of Lightning , coming through an obscure lane ; which flasht in their faces , to their great terrour and fear , so passing on to these that were tolling , it trips up the heels of the one , and leaves him stark dead : the other so blasted , that he died also in few dayes . These are the swift Messengers of God , which overtake poor sinners in the way of their sins , before resolution can be proud of any actions ; God will be seen in his wrath and terrour , to all wilfull and impenitent sinners . At Tidworth on the Lords day , many were met in the Church-yard to play at football , where one of this wicked company had his legge broken , which by a secret judgment of the Lord so fester'd , that it turned to a Gangrene in despight of all means ; whereof he speedily died . Stratford upon Sluon , was no lesse then twice consumed , by the fire of Gods wrath for this sin of Sabbath-breaking , and on one and the same day twelve-moneth : besides , they were great contemners and slighters of the Word of God by his Minister ; A sin that is commonly followed with hardnesse of heart , if no visible judgement get before it . It is recorded of Pompey , that he shrunk under the depression of Gods sore displeasure , for profaning Gods Sabbath , and Sanctuary . That which God consecrates , must be kept holy , or woe to the profaners of it . And of Herod who profaned Gods name by his wickednesse , and that , when for some treasure which he supposed to be hid , he caused the Sepulcher of Gods Saints to be pluckt up ; The Lord in Judgement caused a fire to breake forth of the earth , and destroyed those that he imployed , which when he saw he desisted , and durst go no further . Nov. 26. 1621. One Richard Bourn servant to Gasper Burch of Ely , was so accustomed to travell on the Lords day , that he made no conscience of it , seldom or never coming to the Assembly to hear the Word of God on that day , but went to St. Ives Market , where he stayed and spent the day ; wher being drunk , he was overtaken by Gods Justice ; for coming home fraught with commodities , he fell into the River , and was drowned ; a just reward of other sinnes in the punishment of one . In the year 1635. A Miller at Church-down nigh Gloucester , would needs make a Whitsun-Ale ; notwithstanding the private and publick admonitions of the Ministers , and of his Christian friends , large provision was made , and musick was set out , as the Minister and people in the afternoon went to Church ; when prayer and Sermon was ended , the Drum beat up , Musick played , and the people fell a dancing till evening ; at which time , they all resorted to the Mill : but O the Justice of God! before they had supped , at 9 of the clock , a sudden fire seized on the house which was so sharp , that it burned down his House and Mill , and the most of all his other provision , and houshold-stuffe . At Baunton in Dorcetshire , some being at Bowles on the Lords day , one threw his Bowle at his fellow , and hit him on the ear , whereupon blood issuing out at the other ear , he died ; he that threw it fled . At Simsburg in Dorsetshire , one rejoycing at the erection of a Summer-pole on the Lords day , said , He would go see it , though he went through a quickset hedge ; A Proverb here Going with wood in his arms to cast into the Bonfire , profanely uttered these words ; Heaven and earth are full of thy glory O Lord : He was immediately smitten by the stroak of God , and in two or three days died , and his wife also . At Dover , the same day that the Book of sports was read in St. James Parish , one profanely went to play upon a Kit , which drew a rude multitude of the younger sort together . But oh the terrour of the Lord ! He was struck with a divine hand , and in two dayes died . Two Boyes of St. Albans , going into Verolans pond to swim upon the Lords day , one of them was drowned , the other narrowly escaped , as a warning to others . Two young men of St , Dunstans in the West London , going to swim on the Lords day , in September , 1635 , were both drowned . A fellow in Sommerset-shire , being to make a Tent on the Lords day , for a Fair , which was to be on the day following , said on the Satterday , that he would make it on the morrow ; which was the Lords day , and being drunk , he died the same day roaring . One Mr. Prince Chyrurgion of the of the Tower of London , did on the Lords day ride upon his horse to pace him for a Chapman , but see the justice , yet mercy of God , he broke his leg , and lay in great pain and anguish eight weeks ; His son had disswaded him from so great a sin , which now he acknowledged as a judgement of God upon him for prophanation of his day : and ever after he became a more frequent resorter to the congregation , and hearing Gods word . At Thornton nigh Worcester , upon the publishing of the book of sports on the Lords day , the people prepared for a solemn prophanation , by ordering purveyors on purpose , to provide things fit for it ; A proper maid went to the Mill on Satterday , to fetch home the meal on the Lords day , the maid passing by a hedge with the meal upon her head , was overtaken with a sudden and sad stroak of Divine Justice , for she fell down dead into a ditch , there she lay all Sabbath day ; on Munday she was carried to her grave , where all their intended mirth was buried with her , &c. such a terrour it wrought in the people , and such Reformation in the place , that no more Summer-Ales were kept ; they took down the May-pole , and none durst set it up again , or have to do with the publick prophanation of that day . One at Ham nigh Kingstone , a scoffer of goodnesse , and a common prophaner of the Lords day , did on that holy day presume to visit his grounds , where finding some cattle grazing , which were not his own , & running to drive them out , he fell down , and suddenly died upon the place . Upon May day , being the Lords day , a maid in Cripple-gate London , being married to one that had three children , one of them being at nurse in the Country , they did on the Lords day spend the whole afternoon in feasting and dancing ; but God is just , and will be seen in his judgements to warn others ; for a week after the plague began in the Parish , & the first house it entered into , is this new married couples , with which , both himself , wife , and two children were swept away by death . These things are not to be scoffed at , they are not things of chance or blind fortune ; no , no , they are providence ; and though they are judgements in themselves , yet in the issue , I hope they will be mercifull warnings to others . Not far from Dorchester , lived one widow Jones , whose Son Richard upon the Lords day ( notwithstanding her admonitions , and perswasions did with his companions go to Stoak to play ; where after they had done , and drank somewhat freely , they return home ; and by the way fell out , whereupon John Edwards one of his consorts stabbed him under the left side , vvhereof at seven a clock the next night , he died . One David Price , a servant to T. Hill , a Grasier , offering to drive his cattel from Banbury , was dissvvaded by his Landlord , and told him he vvould be stopped , and forced to satisfie the Lavv , to vvhich he replied , let me see who will hinder . In the morning he set out , and not yet out of the Tovvnes end , one met him , and said , What David , to day , to day ? he ansvvered not , but passed on ; and although he never complained , nor any other saw any signes of the least sicknesse , yet in a stones cast of the Town , he fell down dead suddenly , and was buried in Banbury Church-yard , the next day after . At Wicks , betwixt Colchester & Harwich , upon Whitsunday last in the after-noon , two fellowes meeting at the Foot-ball , the one killed the other . At Oxford , one Lords day , one Hawkes a Butcher would needs mend his ditch , his wife disswaded him from it on that day ; but he would , and did go , but behold the remarkable justice of God! he is struck dead in the ditch : a sad example , amongst other of Gods terrible Judgements , One Mr. Powel upon the Lords day did at Lemster serve a Writ of Sub poena upon one , Mr. Shuit a Gentleman , ( which he did on purpose upon that day , as is credibly reported ) as soon as he came out of the Church into the Church-yard ; to whom Mr. Shuit said , I thought you had been an honester man , than to do so upon this day ; who replied , I hope I am never a whit the more dishonest ; which he had no sooner spake , but suddenly he fell down dead , and never spake word more ; his wife seeing it , was immediately struck with sicknesse . May 31. 1635. being the Lords day , one Rich. Clark Apprentice to Timothy Donorell of Sherston in Wiltshire , was drunk in company with one H. Parrum , to whom he said he vvould hang or drown himself ; desiring to know which was the best , who replied , that he hoped he would do neither : But oh the judgements of the Lord upon the prophaners of this day , and upon the sin of Drunkennsse ! for on Monday morning , he was seen going thorough the Town , as if he were going about his Masters businesse , and having got up upon the midst of a Tree without the Town , he there did hang himself . At Billericay in Essex , one Theo. Pease the Ministers son , would needs ring the Bells on the Sabbath day , but was hindred by the Officers ; the next Lords day , he had gathered many together , and in despite of any , would ring , and whilst he was ringing , a giddinesse surprized him like one drunk , of which he fell sick , and in three dayes died . The Tapster and Chamberlain of Queens Head Southwark , rode upon the Lords day to be merry , and having been too bold with drink , one of them riding homewards , fell off his horse , and broke his neck . Being the Lords day , an Apothecaries man in Lime-street London , rid with another to Barnet , to be merry , and being drunk , upon their return they met with a man travelling , to whom offering some abuse , the man strikes one of their horses , one of them bid the other run him through , which with his Rapier he did through the left breast , so that he fell down dead ; and being both apprehended , they confessed , and were sent to New-gate . At Baildon in Yorkshire , two men sitting drinking at a Wake , they quarrelled with one another ; but being parted , and one of them sitting by the fire side , the other presently falls upon him with a Hatchet and cleaves him down the back , insomuch as his bowels fell forth ; the murderer being hotly pursued leapt into a River , and drowned himself . Four travelling from London to Maidenhead , one of them would needs travel on the Lords day , the rest refused , spending the Sabbath there ; this man rode in the morning to Henly , and there heard a Sermon , after that travelled again in the afternoon , and on his way , leading his horse down a smooth descent , his horse suddenly fell , and broke both his fore legs ; He was suddenly amazed at so strange and unexpected a Providence , and could not but attribute it to the immediate hand of God : whereupon seeing him past recovery , he knockt his horse on the head , and so left him . The next day , being overtaken at Abington by his fellow-travellers , they wondering , demanded the reason how it came to passe , he was no further on his way ? He smote his breast , and related the strange Providence of God , towards him , saying , He had heard many a good Sermon , but none of them ever wrought so much upon his conscience , as this Providence of God did : and since it was no worse , it should be an example and a warning to him for ever after . Oh that it might be so to others , that may heare of it or read it . In the year 1644. was a Beer-Brewer ( dwelling in Giles-Criplegate London , nigh unto the white Horse ) that usually followed the sinful practise of Brewing upon the Lords Day , for which he was warned , and told of the greatnesse of the sin , and how severe God was to such sinful practises , but he reformed not : Once upon a Lords day at noon , the Reverend M. T. VVeld , Lecturer of the said place ( from whom I had the Relation ) went into the house , and taking them at work , lovingly , yet sharpely , admonished them , to whom they promised to do so no more : within a Sabbath or two after , the same servant of the house , which before was taken in the act , was now again found guilty of the same sin ; but mark the Justice of the Lord ; for setting fire to the Copper , when it was scalding hot , he fell over into it , and was immediatly scalded to death . Another , which I had from the same hand . A Cook in the same Parish , using to make it his trade , on the Lords day , to heat Ovens , and bake meat , whereby all the family was imployed as on other dayes , without regard to the Lords day , unlesse to his own profit ; never , or seldom , frequenting the Word preached ; was often admonished , yet went on in his sin : One Christmas day , which fell upon the Lords day , as he was working , and labouring ( as if no time were unlawful to gain the world , though he neglected his eternal soul ) he was consumed to death by fire . A Vintner , that was a great swearer and drunkard , as he was standing at his own door upon the Lords day , with a pot in his hand to invite his guests , was by the wonderful justice and power of God , carried into the aire with a whirlwind , and never seen nor heard of more . Much might be said ; but my Work swells upon the Loome , yet have I left many example , to have the choice . I shall conclude with one word , and that is to pray us to consider , that God blessed ( that is , say Divines , with intention of bestowing favours and benefits ) this day : O let 's then labour for Gods blessing above all things ! Read those Promises in Esay , 56.4 , 5 , 6 , 7. Jer. 17.24 , 25. let us labour for hearts to attend with delight to his Lawes and Ordinances ; when once we leave off Ordinances , I durst almost say , we are in a more sure way to ruin , than the most outward prophane . They are mercies not so much prized as they would , if we wanted them ; A confluence brings a glut , and that a disgust of the most relishing mercies . A ten or five mile Sermon formerly , tasted sweeter than now greater opportunities of grace and mercy nigher hand , and within our reach : I say , let us set a high value upon the favour and means of conveyances : let 's love and honour the faithful Ministers of the Word : to love them , is to love to hear them ; Hate thy Minister , and then follows contempt of the Word , and so hardnesse of heart : this is commonly the sad effect of this sin . Scoffers of Religion , the Ministers of his precious Gospel and people , have been made spectacles of Gods anger ; Judgements are prepared for scorners , Prov. 19.29 . They are blessed that sit not in their seat , Psal. 1.1 . One present in this Congregation , ( sayes a Reverend Divine ) was an eye-witnesse of a woman scoffing at another for piety , immediately she had her tongue strucken with a palsie , and in two dayes died thereof . Value therefore , I say , thy Minister , for he is set over thee for to watch for the good of thy soul ; the love of the Minister , and the Word , is no small help to the keeping of the Lords day . I conclude with the Psalmist . Consider this all ye that forget God , lest he teare you in pieces , and there be none to deliver you . Reader , These following sad Examples came to my hand , since the Printing of the former part of the Treatise ; which I thought good to insert here . On Thursday , in the last week save one , of June 1620. A house was burnt down at Hether set in Norfolk : there being a jar in the morning between the man and his wife ( as is said ▪ ) The woman wished that her husband going out , might never return to his house ; which was burnt down e're he came home . On the 22th of July 1627. at Barnham-broom , some would needs draw up a Bell ( it being the Lords day ) into his place , that it might be ready against the Bell-founder came on Friday , that so they might not hinder their businesse . Some went unwillingly to it , but others went forewarned , and did it : when it was up , he that was one of the readiest W. Baynes , setting his foot on a board that brake or slipped , fell and beat out his braines , and miserably ended his dayes . Aug. 6. 1627. At Scolebridge , a man drunken being fastned on a Cart , the horse turning suddenly , overthrew the Cart into the River , loaden with lime upon the drunken man , where he was drowned , and fearfully burnt with lime . In the former part of Summer , a man being drunk at VVimondham , fell into a watery , miry place , and was drowned . Another Drunkard vomiting , a Sow followed him , and eat up his vomit , at last falling from his horse , the Sow pulled out his throat , and so he miserably died : reported by the Judge at the Assizes . FINIS . Notes, typically marginal, from the original text Notes for div A87056e-420 Amos 3.6 . Psal. 9.16 . Notes for div A87056e-720 Epistle to Mr. Murcots Wo. * Mayor of Exceter . Mr. Mantons Epist. to his life & death . * Suspected to favour Puritans . VVilsons . K. James . Notes for div A87056e-2010 Tit. 2.11 , a 2. Notes for div A87056e-3140 Turkish Hist. Wilson . K. Ja. Prov. 23.29 . R. Junius . L. Bacon . D. Taylor . Esay 28.1 , 2 , 3 , 7 , 8 , 19. Chap. 22.12 , 13 , 14. Chap. 5.22 . Joel 1.5 . 1 King. 16.9 , 10. 2 Sam 13.28 . Gen. 9.21 . Peards . Theatre . Non ut vivat fed ut bibat . Mr. Nealson , Minister , his Letter to Mr. Taylor in Theatre of Gods Judgements . Mr. Ward , his Wo to Drunkards . D.T. Taylor . Mr. Beadles Diary . Mr. Clerks Examples Mr. Young . Mr. Stubs Anatomy of abuses Mr. Young . Doctor Beards Theatre . Mr. Trapp . M. L. marg Math. 5.34 . Prov. 6.34 . Levit. 24.14 . Hosea 2.4 . marg Psal. 109.13 . Neh. 13 , 2. Mal 3 4. Mr. Beadles Diary Mr. Ridsley Serm. R. Junius . Theatre of Gods Judgements . Mr. Bolton . Theatre of Gods Judgements . Mr. Clerks examples . Theatre of Gods Judgements . Luthers Colloquia . Theatre of Gods Judgements . Mr. Terry's East-India voyage . Theatre of Gods Judgements . Theatre of histor● . Theatr. Gods Judgements . Stow. Cron. Theatre of God , Judgements . Fox Acts . Theatre Histo. Theatr. of Gods Judgements . Wilson K. James . Sin stigmatised . Sword against Swearers . Dr. Williams true Church . Mr. Nowel . These two I have from a reverend Divine of this County . The Relation from his Brothers own mouth now alive . 1645. 1627. Mr. Burtons Tragedy , &c. Mat. 12.8 . Exod. 20. Exod. 16.23 . & 31.15 . & 35.3 . Ezech. 22.26 . Isay 56.2 . & 58.13 . Rom. 10 , 14 , 17. Mr. Goodwin . Mr. Cawdry . Jer. 17 , 27. Neh. 13.18 . Ezek. 22.26 . & 31. Theatr● of History . Theatre of Gods Judgements . Mr. Clarks examples . Rom. 11.33 . Theatre of Gods Judgements . Luke 13.4 Mr. Clarks Examples 1657. Mr. P. Goodwin . Dies dominicus redivivus . 117. Mr , Clarks Examples . Dr. Twiss on Sabb. Dr. Beards Theatre . C. Tacitus , Josephus . Mr. Nelson Minister , his letter to Mr. Taylor in Theatre of Judgements . 1634. 1634. 1635. July , 19. 1635. July , 1654. 1634. July , 1634. Octoct . 1633. 1634. 1634. January 1634. March , 1634. June 1635 Feb. 9. 1634. April 18. 1635. Mr. Weld . Mr. Clark . 2 King. 1. 2 King. 2 : Mr. Greenhill , on Ezekiel . Psal. 50.22 
A65701	----	A discourse of the love of God shewing that it is well consistent with some love or desire of the creature, and answering all the arguments of Mr. Norris in his sermon on Matth. 22, 37, and of the letters philosohical and divine to the contrary / by Daniel Whitby ... Whitby, Daniel, 1638-1726. 1697 Approx. 317 KB of XML-encoded text transcribed from 93 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A65701 Wing W1724 ESTC R1639 12368943 ocm 12368943 60499 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65701) Transcribed from: (Early English Books Online ; image set 60499) Images scanned from microfilm: (Early English books, 1641-1700 ; 929:36) A discourse of the love of God shewing that it is well consistent with some love or desire of the creature, and answering all the arguments of Mr. Norris in his sermon on Matth. 22, 37, and of the letters philosohical and divine to the contrary / by Daniel Whitby ... Whitby, Daniel, 1638-1726. [16], 167, [1] p. Printed for Awnsham and John Churchill ..., London : 1697. Reproduction of original in Huntington Library. Table of contents: p. [11]-[16] Errata: p. [16] Advertisement: p. [1] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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God -- Worship and love. 2002-06 TCP Assigned for keying and markup 2002-08 SPi Global Keyed and coded from ProQuest page images 2002-09 Emma (Leeson) Huber Sampled and proofread 2003-05 SPi Global Rekeyed and resubmitted 2003-09 Emma (Leeson) Huber Sampled and proofread 2003-09 Emma (Leeson) Huber Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion A DISCOURSE OF THE Love of God. SHEWING , That it is well consistent with some Love or Desire of the Creature . And Answering All the Arguments of Mr. Norris in his Sermon on Matth. 22.37 . And of the Letters Philosophical and Divine to the Contrary . By DANIEL WHITBY , Chantor of the Church of Sarum . I suppose that All which is intended by that Phrase , Thou shalt Love the Lord thy God with all thy Heart , &c. amounts to no more than ( 1st , ) a sincere Love , as 't is opposed to that which is partial , and divided ; and ( 2dly , ) such a degree of Loving as admits of nothing into Competition with him . Mr. Norris's Treatise of Heroick Piety . p. 282. LONDON : Printed for Awnsham and Iohn Churchill , at the Black Swan in Pater-Noster-Row . 1697. TO THE READER . I Think I have sufficiently considered all that is material both in the Sermon , and in the Letters of Mr. N. and the Lady . In his Preface he endeavours to vindicate his Exposition from Singularity , appealing , 1. to the Books that are written after the Mystical and Spiritual way , i. e. those Phanatical Pretenders to extraordinary Visions and Illuminations , to passive Unions , and Deiform Funds of the Soul , a State of Introversion , and a Superessential Life , who talk of being baelosed in the Midhead of God , and in his Meek-head , and his Benignity , and in his Buxomness . And sure it is not much for his Glory that such Persons speak like him . 2. To some French Poets and Divines , which neither can we envy him . But , 3. Whereas he calls in the Suffrage of the Reverend and Learned Bishop Lake , a Man too Great to be overlook'd ; he is the very Person whose sense of the words contested I have given , Chap. 3. § . 1. and who in his Seventh Sermon is most express against him in these words , But mistake me not , All other things besides God , are not excluded of our Love. — Wherefore , for the farther understanding of this Entireness of the Love of God , we must not take other things oppositè , but compositè ; we must exclude nothing from our Love that doth not enter into competition with God , and oppose it self against the Love of God. 2 dly , If there be any thing that may be loved jointly with God , it must not be taken as Coordinatum , but Subordinatum ; it must not share equally with God , but keep its distance , and receive our Love by a reflection from God. 3 dly , Upon this Inequality must our Love ground an unequal Estimate of things , and we must love God above all Appretiativè ; we must account all , in comparison of God , to be as Dung , to be very Loss . 4 thly , Finally , according to the Estimate , must the heat of our Affection be ; we must love God above all Intentivè also ; we must love other things as fit to be used , not fit to be enjoy'd , yea , we must use all the World as if we used it not , but we must love God as him whom we would not only use , but enjoy also Again , There be many things and Persons which we are allow'd to love , but we must love them only until they come to the Comparison . If then the Question be , Whether of the two we love more , to Whether of them we will stick in a case where both cannot be held ; or upon which of them we will fall foul , when it is not possible for us to keep in with both , if then we can with Moses , esteem the Reproach of Christ greater Riches than the Treasures of Egypt , we conform our selves to Christ's first Rule . Thus if we love God , we love him as we ought , that is , we love him above all things , and we love him for himself ; for that must needs follow when we love him for no other thing , no not for our own sakes , but are willing to hazard all , even our selves and all , for the love of him . This , I hope , is sufficient to shew that Excellent Prelate is an Adversary to the Exposition of Mr. N. and an Abettor of the Vulgar Exposition . He appeals , 4 thly , to St. Austin , in his Devotional Tracts . Now true it is , that St. Austin hath said many things which , to one unacquainted with his use of Phrases , may mislead him into this Imagination , tho' , as he doth explain them , it is evident they are nothing to the purpose . V. G. He inveighs very much contra cupiditatem mundi , but then he lets you know that we are then only Guilty of it , when our Souls move towards themselves , their Neighbour , or any other thing without respect to God. For otherwise he informs us that the Fault we commit in the use of these transitory things , is not in the nature of the things themselves , but from the cause of using , and the manner or degree of desiring them . Sometimes he will not allow us diligere terrena , but then it is because dilection is a word that is used properly only for the love of better things . Sometimes he will also tell us we must not amare , love Earthly things ; but then to love them is , in his Language , only to affect them for themselves ; for otherwise , saith he . Non prohibet te Deus amare ista , sed non de●igere ad beatitudinem , God doth not absolutely forbid thee to love these things , but he forbids thee to love them as thy Happiness . He also oft informs us that we must not enjoy , but only use these things , but then he adds , That we enjoy that only which we love for it self , and in which we place our Happiness , and make the end of our Ioy ; but if by enjoying be only meant that using them with delight , and so as to pass from them to that in which we ought to rest ; this he allows of . Take St Austin without his own Interpretation of the words Love , Dilection , Concupiscence , Enjoyment , and he seems oft to favour Mr. N.'s new Notion ; but if he be permitted to be his own Interpreter , he will be found to have said nothing to his purpose , of which we cannot have a fuller Evidence than his own Exposition on the words urged by Mr. N. for his own Opinion . For , 1. St. Austin in his First Book of Christian Doctrine , sets himself expresly to the Consideration of the words of St. Matthew , Chap. 22.37 . and in his Discourse upon them expresly grants , That the love of our selves , and the love of the Body , and of Provisions for it is included ; and for this , saith he , we need no Precept , the Law of Nature teaching us , and the Beasts thus to love . And when he comes to give us the sum of what he had discoursed upon this Subject , he begins it with this Advertisement , That there needs no Precept to engage us to love our selves ; and that we may know , and do this , the whole temporal Dispensation of Providence , saith he , was designed , which we are to use not with a permanent Love and Delight , but only with a transitory , as being the way , the Vehecles , the Instruments , the things by which we are carried up to him we love . In his set Discourse upon those words of St Iohn , Love n●t the World , neither the things of the World , he expresly declares . That God doth not absolutely forbid us to love these things , but only not to love them as our Happiness ; not so as to neglect our Creator ; that he requires us to use a mean in our Affection to them , and not to enjoy what we should only use , nor have our Affections cleaving to them . In his Meditations , which is one of his Devotional Tracts , he observes how the World , and all things in it serve both our Necessity and Delight ; but hence he will allow us to love them only as things Subject to , and serving of us , as the Gifts of God , remembring that we owe them to him , and must not love them for themselves , but for him , not with him , but for him , and should love him by , and above them . And this I think may be sufficient to acquaint us with the Opinion of St. Austin in this Matter . I am only farther to acquaint the Reader , that the Substance of many of these Arguments was sent to Mr. N. long before his Letters appeared in Print , and seeing he thought none of them worthy of the least notice , I humbly offer them to the Reader , ( especially to the Ingenuous Author of the late Discourse concerning the Love of God , to whom I own my self obliged ) and rest . THE CONTENTS . CHAP. I. The Question , Whether we are obliged to love God , so entirely , as that we may love nothing else with a love of Desire , § . 1. This Assertion is shew'd to be contrary , 1st . To our Prayers for our daily Bread , § . 2. 2dly , To God's Promises of temporal good Things , § . 3. And to his Threats of temporal Evils , § . 4. 3dly , To the Representation of them as God's Gifts and Blessings , and our good Things , § . 5. To God's Command to rejoice in them , § . 6. To the Industry required by God to procure these things , and his Blessing promised to that Industry , § . 7. Proofs from Reason , That God hath not absolutely forbidden the Desire of Pleasure , of Honour , or of temporal Enjoyments , § . 8. Corollaries : 1. That this Doctrine is inconsistent with our Obligation to Pray , and with the Prayers of our own , and of Ancient Liturgies . 2. With the Praises due to God for temporal Blessings , and with the Thanksgivings for them used in our Liturgy . 3. It tends to depreciate the Divine Gifts , to teach Men to slight God's Promises , and contemn his Threats . 4. To destroy all Industry in our Calling . 5. It lays the vilest Imputation upon the Dispensations of God's Providence towards ▪ us , § . 9. Page 1 CHAP. II. To avoid the seeming Inconsistence betwixt the Love of God only , and the Love of my Neighbour as my self , it is said , That the Love of God with all our Heart enjoined in the First Commandment , is the Love of Desire ; the Love of my Neighbour required in the Second , is only Love of Benevolence , § . 1. To take off this Evasion it is proved , First , That the Love of God required in the Injunction to love him with all our Hearts , &c. cannot be discharged by a Love of Desire only , but requires also a Love of Benevolence , § . 2. Secondly , That though the Love of our Neighbour here enjoined be not love of Desire of him as our Good , yet neither is it love of Benevolence , or wishing well to him only , but to the due performance of it , a desire of the Creature is necessary , § . 3. Thirdly , That the Love of our selves , our Relatives , our Neighbour , and our Friend ( all which , saith Mr. N. is love of Benevolence only ) is indeed that Love which chiefly opposes , and obstructs our Love to God , and is the rise of our inordinate Affections to the World , § . 4. Fourthly , That tho' the Command to Love our Neighbour as our selves , doth not require us to Love our Neighbour as our Good , yet is not only lawful , but very commendable so to do , § . 5. This Doctrine , That the Love of God is entirely exclusive of all Love to , and Desire of the Creature , destroys the Foundation of these two great Virtues , Iustice and Charity , § . 6. It also casts a great Contempt upon the Works both of Creation and of Providence , § . 7. P. 27 CHAP. III. The ordinary Exposition of these Words , Thou shalt love the Lord thy God with all thy Heart , &c. laid down in the Words of Mr. N. and of the Scoolmen , viz. That we are obliged by them to love God above all Things ; 1. Appretiatively ; 2. Comparatively ; 3. Intensively ; and , 4. So as to love other things only by way of Relation , and Subordination to God. § . 1. That our Lord Christ hath approved of this Exposition is shewed , § . 2. The Censure which Mr. N. gives of this Opinion , and the Abettors of it , reflects very unbecomingly upon all the Prelates and Pastors of the Church of England , which are not of his Mind , and lays unworthy Imputations on them , § . 3. Some General Considerations offered to engage him to abate somewhat of his Confidence , and his Censorious Reflections for the future , § . 4. Especially this , That they who adhere to the common Exposition of these Words , differ no more from him , than he differs from his former self , Sect. 5. The common Exposition further confirmed ; First , From this Consideration , That this Command was given to the Jewish Nation , whose Promises were chiefly Temporal , and therefore could not be exclusive of the desire of Temporal Blessings , Sect. 6. That therefore it ought to bear that Sense , which is the certain Import of the like Phrases in all the Old Testament , where they are only to be found , which Sense is plainly opposite to that which Mr. N. contends for , Sect. 7. The true Sense of loving God with all the Heart and Soul in the Old Testament , shew'd from that primary Relation , and respect it hath to their owning God to be the true God , in opposition to all strange Gods , § . 8. Secondly , From this Consideration , That this Love is required as the Condition of Salvation , § . 9. Thirdly , That to love God with all our Mind cannot bear this Sense , § . 10. The common Exposition serves all the Designs of Religion in General , and of Christian Religion in Particular , as well as the Exposition of Mr. N. and the Lady , § . 11. P. 53 CHAP. IV. This Chapter contains an Answer to Mr. N.'s Arguments from Scripture , for a Love of God exclusive of all love of Desire of the Creature ; as , V. G. 1st . From these Words , Thou shalt love the Lord thy God with all thy heart , &c. Matth. 22.37 . § . 1. 2dly . From those Words of St. James , Ye Adulterers and Adulteresses , know ye not that the Friendship of this World is Enmity to God , Iames 4.4 § . 2. 3dly , From these Words of St. John , Love not the World , neither the things that are in the World , 1 Iohn 2.15 . § . 3. And to his Arguments against the Relative Love of the Creature , V. G. 1. That it is as much Idolatry , as the Relative Worship of the Creature . This Answered , 1. ad hominem , by shewing that it was formerly approved by Mr. N. 2. By shewing the Disparities betwixt the Relative Love of the Creature , and the Relative Worship of Images , § . 4. Object . 2. If Creatures be truly and properly lovely , as being our true and proper Good , they are to be loved absolutely and for themselves ; if not , they are not to be loved at all . Answered , By shewing in what Sense they may be stiled our true and proper Good , and be loved for themselves , viz as that imports a love of them only for that Goodness God hath put into them ; and how they may not be loved absolutely , and for themselves , viz. as that excludes the Subordination of that Affection to the Love of God , § . 5. P. 91. CHAP. V. Mr. N. grants , That we may seek and use sensible things for our Good , but , saith he , we must not love them as our Good ; and that we may approach to them by a bodily Movement , but not with the Movements of the Soul. This is Examin'd and Confuted , § . 1. Argument 1. That God is the sole Cause of our Love , and therefore hath the sole Right to it . Answered , § . 2. Argument 2. The Motion of the Will is Good in General , i. e. to all Good , and therefore to God only . Answered , § 3. Argument 3. God is the end of our Love , since he cannot act for a Creature , but only for himself ; or move us to a Creature , but only to himself . Answer'd , § . 4. Argument 4. That God cannot be loved too much , nor the World too little . Answered , § . 5. Argument 5. That God having called us thus to the Love of himself , cannot afterwards send us to a Creature , § . 6. Argument 6. A Man cannot repent of placing his whole Affection upon God , or have any thing to Answer for on that account . Answered , § . 7. Argument 7. God only is to be loved , because he only acts upon our Spirits , produceth our Pleasure , and he only does us Good. Answered , § . 8. What the Lady offers on this Subject briefly Considered , and Answered , § 9. P. 114 ERRATA . PAge 2. Line 7. in the Margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 3. l. 25. greater worth : p. 7. l. 5. affect : p. 8. l. 20. our : p. 9. l. 2. fat : p. 16. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 17. l. 3. add our : p. 24. l. 27. add are : p. 35. l. 17. add desires : p. 44. l. 25. add as : p. 45. l. 6. the : p. 46. l. 25. add all : p. 49. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 51. l. 18. add giveth : p. 52. l. 6. add fatness : p. 58. l. 17. dependent : p. 66. l. 19. dele him : p. 67. l. 5. entreat : p. 69. l. 25. accuse : p , 73. l. 25. add from : p. 74. l. 15. add be : p. 75. l. 28. affect : p. 104. l. 11. them : p. 106. l. 14. the : p. 111. l. 32. the : p. 121. l. 14. be : p. 139. l. 8. Iustice : p. 143. l. 10. of : p. 153. l. 21. us . A DISCOURSE OF THE Love of God. CHAP. I. The Contents . The Question , Whether we are obliged to love God so entirely , as that we may love nothing else with a love of desire , § 1. This Assertion is shew'd to be contrary , 1st , To our Prayers for our daily bread , § 2. 2dly , To God's Promises of temporal good Things , § 3. And to his Threats of temporal Evils , § 4. 3dly , To the Representation of them as God's Gifts and Blessings , and our good Things , § 5. To God's Command to rejoice in them , § . 6. To the Industry required by God to procure these things , and his Blessing promised to that Industry , § 7. Proofs from Reason , that God hath not absolutely forbidden the Desire of Pleasure , of Honour , or of temporal Enjoyments , § . 8. Corollaries ▪ 1. That this Doctrine is inconsistent with our Obligation to Pray , and with the Prayers of our own , and of Ancient Liturgies . 2. With the Praises due to God for temporal Blessings , and with the Thanksgivings for them used in our Liturgy . 3. It tends to depreciate the Divine Gifts , to teach Men to slight God's Promises , and contemn his Threats . 4. To destroy all Industry in our Calling . 5. It lays the vilest Imputation upon the Dispensations of God's Providence towards us , § . 9. THE love of a Being infinitely Excellent in himself , and infinitely Beneficial to us , is so much our Duty and so much our Interest , 't is such an excellent preservative against the Charms of sinful Pleasures , and all the Lures of those Temptations which tend to the destruction of our precious Souls ; such a powerful incentive to that Obedience and Holiness , which will most certainly conclude in everlasting Happiness ; such a constraining motive to that assimulation to God , which renders us partakers of the Divine Nature , and by the Heathen Moralists is truly stiled The Perfection of Man : 'T is such a Treasury of inward Satisfactions , and ravishing Delights ; such a Feast of Marrow and Fatness ; such a soveraign Antidote against the Miseries and Evils of this present Life ; such a Spring of sweet Contentment under all Conditions , and of entire resignation to the Will of our Beloved , that a good Man cannot , without Reluctancy of Mind , and secret Regret , seem to dislike any Opinions or Hypotheses which are honestly designed to advance it to the highest pitch . And did I not certainly believe , that the Measures of Divine Love I approve of , and contend for , serve all those glorious Ends , and minister as properly and fully to kindle and advance within us this divine Affection , as do those high and impracticable Stretches to which my worthy Friend , and this Incomparable Lady , with so great Beauty of Expressions , and with as hearty Zeal , have laboured to scrue it up ; and that they do all this without those Inconveniencies to which their singular Hypothesis seems evidently exposed ; and without those Temptations it may minister to Men not well affected unto Piety , and without those Misbodings it may create in those who are religiously enclined , I should not have given my self the uneasie task of contradicting the Opinions of Persons I so highly and so justly love and honour ; or the Fatigue of canvasing the ensuing Question so fully as these Papers do , I hope , without offence to either of the Persons concerned ; because with all the Deference I can shew to their great Endowments , and their great Works , The Question then is this , Quest. Whether the Scripture doth require us to love God so entirely , as that we may love nothing else with a love of desire , though it be only with Subordination to him ? So the philosophical and divine Letters dogmatically do assert ; declaring , That the love of God is exclusive of all other love ; that it requires us in Iustice to withdraw every straggling desire from the Creature ; and that it is clear from the letter of the Commandment , that God is not only the Principal , but the sole Object of our Love. Whence it must follow , that every degree of desire of any Creature is a sin , as being a transgression of this Precept . 2 dly , Hence it must follow , that this sin is plain Idolatry ; for Idolatry consists in giving that Reverence and Affection to the Creature , which is due only to the Creator . If therefore no degree of love , or of desire , be due unto the Creature , but to the Creator only , by loving or desiring the Creature in any degree whatsoever , we must give the affection to the Creature which is only due to the Creator , and therefore must be guilty of Idolatry . Hence sutably to their Opinion 't is asserted , That the Creatures are no more our Goods , than our Gods ; and we may as well worship them , as love them . And again , p. 77 , 78. As to worship the Creature , though but relatively , is to give that worship to the Creature which is proper to God ; so to love the Creature , though but relatively , is to give that love to the Creature which is proper to God. I cannot see why one should not be reckoned Idolatry , as well as the other . Now Idolatry in the New Testament is frequently declared to be a damning sin , which they that do shall not inherit the Kingdom of God : No Idolater having any inheritance in the Kingdom of God , or of Christ , but in the lake of fire and brimstone , which is the second death . So that , according to this new Divinity , if I desire Fire as my good , when I am starved with cold , I shall be cast into Hell fire : And if I love a Woman , and so desire her for a Wife , I must be excluded from Heaven because I love , and I desire a Creature . Moreover these Letters lay this down for certain , That he that desires any thing besides God , whatever he pretends , or however he deceives himself , does not truly love God. And , that whenever the Soul moves toward the Creature , it must necessarily forsake the Creator ; and that it can never truly turn to him without a dereliction of all besides him . Now , if it cannot truly love him , it never can be loved by him , if it can never truly turn to him , it can never be converted , and so it never can be saved ; if it forsake the Creator , by desiring , or moving towards any Creature , it must perish ; for , saith the Prophet , all that forsake thee shall be ashamed , and consumed . Now is it not strange Doctrine to affirm as certain , That we cannot truly love God , if we desire our daily bread ; that I forsake God , if I move towards meat when I am hungry , or drink when I am thirsty ? Such Doctrines as these tend plainly to perswade Men , that God requires what they find opposite to their very Constitution , and Being in this World , and so impossible for them to perform and live ; and this must render the highest act of our Religion , the divine Love , ridiculous to some , and drive the weaker sort of People into despair , by giving them occasion to think they do not love God truly , or as they ought , because they , by experience , find they love a Dish of good Meat , and a Cup of good Drink , and cannot but desire the one when they are hungry , and the other when thirsty . In opposition to this new Opinion , I shall endeavour to shew , First , That it is manifestly and expresly contrary to the plain Dictates of the Holy Scripture , and the Experience and Reason of Mankind . Secondly , That it is contrary to the Commandment which enjoins us to love our Neighbour as our selves . Thirdly , That it virtually destroys the Foundation of those two great moral Virtues , Justice and Charity . Fourthly , That it casts a vile contempt upon the Works of God , to wit , his Works of Creation , and of Providence . Fifthly , That it is attended with many other pernicious Consequences . Sixthly , That it hath been expresly and manifoldly contradicted , even by him who now so hotly contends for it . Seventhly , And lastly , I shall endeavour to return a plain and satisfactory Answer to all that 's offer'd for this Doctrine , from Scripture or Reason . First , It is manifestly and expresly contrary to the plain Dictates of the Holy Scripture , and the Experience and Reason of Mankind . To make this evident , I lay this down as the Foundation , That love of Concupiscence , and of Desire , are the same ; Desire being in English the same which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Concupiscentia are in Greek and Latin. Love is , saith Mr. N. a motion of the Soul towards Good , and thus consid●red it is what we call Concupiscence , or Desire . Now hence it necessarily follows , that what I desire , I do also love ; and that I may innocently love , what I may lawfully desire to have , or to enjoy . Now God himself by divers Methods hath instructed us , that we may lawfully desire the Creature He hath himself obliged us to desire , and therefore moderately to effect the World 's good Things . For , 1. He hath made the desire of them the matter of our daily Prayer , requiring us to address unto him daily for our daily Bread. Now under the name of Bread it is agreed by all Interpreters that I have met with , that all things needful to the sustaining and the comfort of this present Life are comprehended ; of which nature are Meat , Drink , and Clothing . For , saith our Saviour , your heavenly Father knoweth that you have need of All these things . Moreover , the Reason why we are to desire Bread being this , because 't is needful for the Support and Comfort of this present Life ; it follows that we have the same reason to desire of God what ever else is needful to the Support and Comfort of this Life : And so to beg his Blessing not only on our honest Labours , and endeavours to obtain and to preserve what is needful for the Support and Comfort of our selves , and our dependants , but also on our Flocks and Herds , and on all those Fruits of the Earth he hath provided for the use of Man. Prayer therefore being the desire of some good thing from God , two things are evident , which destroy the Foundation of this Imagination ; 1. That our Bread is our Good. 2. That we may lawfully desire , and therefore love all that in this Petition is comprehended under the name of daily Bread. Again , St. Paul condemns those Hereticks who taught Men to abstain from meats which God hath created to be received with thanksgiving of them who believe , and know the truth ; ( viz. that nothing is unclean of it self , Rom. 14.14 . ) For every creature of God is good , and nothing to be refused , if it be received with thanksgiving . For it is sanctified by the word , and prayer . By the Word , giving us Authority to eat of every Herb , and every living Creature : And by Prayer , asking these good Creatures of him who is the giver of every good Thing . Here then again we learn , First , That every Creature of God is good ; i. e. is good for Food to be received by us , and therefore for our Food , and consequently for good ; and why else is it to be received with thanksgiving ; for what we are obliged to thank him for is sure his Blessing , and our good . Secondly , Hence we learn also , That every Creature which is thus good for us , must be desired of God , it being Sanctified or fitted for our use , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Intercession to God for the Enjoyment of it . Secondly , God moves us to the performance of our Duty by the promise of these temporal good Things , to walk in the ways of wisdom , because length of days are in her right hand , and in her left hand riches and honour : To Uprightness of Life , because wealth and riches shall be in the house of the upright : To Works of Charity , because the liberal soul shall be made full , and he that watereth shall be watered again , and he that soweth plentifully shall reap plentifully ; and because He that hath pity on the poor lendeth to the Lord , and that which he giveth will he pay him again : To Meekness , and Trust in God , because such shall inherit the earth , and shall delight themselves in the abundance of peace : To seek first the kingdom of God , and the righteousness thereof , that all these things may be added to us : To live piously , because Godliness hath the promise of this life , as well as that which is to come . Now , can any rational Man deny , That what God promiseth as the Reward of our Obedience , is our Good ; or doth he not allow , and even encourage us to affect and to desire what he doth promise ! We therefore by these Promises are taught of God to love , and to desire the good things of this present Life . Moreover , our blessed Saviour promiseth to them who forsake Houses and Lands and Life , for his sake and the Gospel's , an hundred fold here , and afterwards eternal life . Now , if none of these things are fit to be the Objects of our Love , if they be not desirable to us , why doth Christ promise such an immense Reward to those that do forsake , and quit them for his sake ? Why doth he promise , as an Encouragement to do so , the Return of them an hundred fold ; since what we are not to affect , or to desire at all , of that we are not to affect or to desire the Encrease ? Or why doth Peter say to Christ , We have left all ( these things ) and followed thee , what shall we have ? Doth not the Question plainly suppose , That leaving of these things was that for which they might expect a Recompence ? Which sure they could not do for leaving only that which was not in it self desirable , which was not good , and so could be no proper Object of their Love. Wherefore by these Expressions our Saviour plainly doth instruct us that these are in some degree desirable , and proper Objects of our Love. Again , when the Psalmist , to engage Men to keep God's Commandments , saith , More to be desired are they then gold , yea , then much fine gold ; and testifies of himself thus , I love thy Commandments above Gold , yea , above fine Gold ; do not these things suppose that Gold in some degree might be desired , and loved ? When he saith , Thy loving kindness is better then life it self : And again , The Law of thy mouth is better unto me then thousands of gold and silver . When the Wise Man commends Wisdom to us , by saying , Wisdom is better then Rubies , and all the things that may be desired are not to be compared to it . Doth not the Comparison shew that these things in their kind are good ? Doth it not suppose that there be many things that may be desired ? In fine , when Christ declares , That he who loveth Father or Mother , Wife or Children , or even his own Life , more then him , is not worthy of him ; does not he tacitly suppose that 't is as natural to love , and to desire the Continuance of Life , as to love Father and Mother ; and that this Love is only Vicious when it exceeds or rivals that Affection which we owe to him ? 3. God threatens , to deter Men from their Sins , That he would , as a token of his Indignation , deprive them of these temporal Good things , That they should then be cursed in their basket . and store , in the fruit of their body , of their land , of their kine and Sheep : That they should serve their Enemies in hunger , and in thirst , and in nakedness , and in want of all things ; and that the Lord would rejoyce over them to destroy them , and to bring them to nought . That he would inflict upon them his sore judgments , the sword , the pestilence , the noysome beast , and the famine . Now , if Life , Plenty , and the Fruits of the Earth , their Kine , and Sheep , were not good and desirable things , wherein consists the Curse , and the sore Iudgment in being thus deprived of them ? Or why doth Solomon so earnestly desire , That God , upon their Prayer , and their Repentance , would grant Deliverance from the forementioned Evils ? Again , this is one of God's Motives to engage his People to depart from evil , That their iniquities witheld good things from them , That therefore were the showers witheld , and the latter rain fail'd ; That therefore the Heaven over them was staid from dew , and the earth was staid from her fruit . Now , if these temporal Enjoyments were not indeed good things , why is the witholding of them stiled the witholding of good things from them ? If they were not fit Objects of Desire , where is the punishment in the withdrawing them ? or where is the motive to depart from evil , that they might prevent these things ? 4. God hath sufficiently informed us , That these things are truly good for , and fit to be desired by us , by declaring , That they are his Blessings , his peculiar Gifts : That riches and honour come of him , That he giveth corn , and wine , and oyl , and that his blessing maketh rich , and that he giveth power to get wealth ; That the enjoying of the Good of all our Labour is the Gift of God ; That God Gives to Man , not only riches and wealth , but also power to eat thereof , to take his portion , and to rejoice in the fruits of his labour , and that this is the Gift of God ; and that 't is from the Hand of God that we enjoy the Good of all our Labour : But if none of the fruits of our Labour be our Good , how can we enjoy the Good of all our Labour , or why should we rejoyce in them ? Can we more effectually depreciate his Gifts , or undervalue his Blessings , than by saying that there is nothing in them which deserves to be esteemed our Good , or ought to be desired of those that love him . Moreover , how positive soever these Metaphysical Men are , that these are not our Goods , the holy Scripture is as positive to the contrary ; For in the Story of Lot , we have twice mention of his Goods ; in the History of Iacob , that he carried away all his Goods . St. Luke saith , Of him that taketh away thy goods ask them not again . He introduceth the Rich man , saying , there will I bestow all my fruits and my Goods . He introduceth Abraham saying to Dives , Son , remember that thou in thy life time receivedst thy good things : And Zacheus , saying , Half of my goods I give unto the poor . Though I give all my goods to relieve the poor , and have not Charity , I am nothing , saith St. Paul : And he commendeth the believing Jews , for taking joyfully the spoiling of their goods . All which things plainly shew that in the Language of the holy Ghost , whatever Metaphysicks may say to the contrary , these outward Blessings were their Goods . Moreover , the wise Man frequently informs us , That it is the Good of man to eat and drink , and make his soul enjoy the good of all his labour . That this is his Portion . To receive them , is to receive good at the hand of God , Job 2.10 . to be silled with them , is to be filled with goodness , Psal. 107.9 . Jer. 31.14 . to use them freely , is to fill our soul with good , Eccl. 6.3 . to promise these things , is to promise good to them , Deut. 30 9. Jer. 32.42 . to give them , is to do them good , Jer. 33.9 . to deny them to our selves , is to bereave our souls of good , Eccl. 4.8 . and to withold them from the Poor , is to withold good from him to whom it is due , Pro. 3.27 . All which Expressions are a perfect Demonstration , That these temporal Enjoyments are , in the Language of the Scripure , our Good things , and therefore may be loved and desired as our Goods . Moreover , the Apostle makes the giving of these temporal Blessings to the Heathen World the Testimony of God's Goodness to them ; He hath not , saith he , left himself without a Witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doing them good , in giving them rain from heaven , and fruitful seasons , filling their hearts with food and gladness . This also by our Saviour is represented as a Demonstration of God's Love to all , That he maketh his Sun to rise on the evil and the good , and sendeth rain on the just , and on the unjust . By this he sheweth himself kind to the unthankful , and to the evil . They therefore who do absolutely deny that these are our good things , i. e. things which do good to us , they leave God without a Witness of his Goodness to the Heathen World , and weaken the Engagement laid upon us , from this Example of our God , to love our Enemies , and to do good to them . And , Fifthly , As a just Consequence of this , God hath enjoyned us to reioyce in them , and so to return the Tribute of our Praises and Thanksgivings to the Author of them . For thou , saith God , shalt rejoyce in every good thing which the Lord thy God hath given to thee , and thine house . The Iews were commanded to rejoyce in all their Feasts , but in this of the First Fruits particularly , for all the good Things that Year afforded . The wise Man , after all that he had said touching the Vanity of the Creature , concludes , There is nothing better for a man , than that he should eat , and drink , and make his Soul enjoy good , or delight himself in the fruits of his labour , Eccles. 2.24 . and rejoyce in his own works , ch . 3.13 , 22. And for neglect of serving God with chearfulness and gladness of heart in the abundance of all things , i. e. saith the Targum of Ionathan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all good things , God threatens to the Jews , That they should serve their enemies in hunger , and in thirst , and in nakedness , and in want of all ( good ) things . These things , saith the Apostle , God hath created to be received with thanksgiving ; and God expecteth we should continually bless him for them , saying to his own people , when thou hast eaten , and art full , then thou shalt bless the Lord thy God for the good land which he hath given thee . Bless the Lord , O my soul , saith David , and all that is within me bless his holy name . Bless the Lord , O my soul , and forget not all his benefits who satisfieth thy mouth with good things . And again , Bless the Lord , O my soul , for he causeth the grass to grow for the cattle , and herb for the service of men , and wine , that maketh glad the heart of man , and oyl to make his face shine , and bread , which strengthens man's heart . Now , if Love , Praise and Service , be due unto God for these things , surely they must be good things to us , as they are represented here ; if he is to be blessed for them , they must be desirable Blessings ; if we are to rejoyce in them , if the abundance of them should create in us Chearfulness and Gladness of Heart , they must be a fit ground of Joy and Gladness , and so must be our Goods , since no man can rejoyce in that Enjoyment which yeilds no good to him ; if from them we may make our Souls enjoy good and delight , and there is no better Employment we can put them to , than to enjoy them chearfully our selves , and to make others chearful by the Participation of them , must they not be our Good , and proper Objects of our Delight and Joy , much more of our Desire ? Sixthly , The Industry which God requires from us , that we may enjoy these temporal good things ; the Appetites he hath implanted in us towards them , which cannot be satisfied without Industry ; the Faculties he hath given us to fit us for it ; the Callings he hath placed us in , and in which we can never thrive without it ; and the temporal Blessings he hath promised as the Reward of our Industry ; are all sufficient to convince us , That these temporal Enjoyments are good , and desirable things to us . Even in Paradice God found Employment for our Industry , requiring the Man that he had put into it to dress it , and to keep it , and so by Industry to sustain his Life ; and to secure his Pleasure , when he was turned out thence , God laid the Burthen upon him and his Posterity , That in the sweat of their faces they should eat their bread , till they returned unto the ground . Under the Evangelical Dispensation , every Christian is to have his Calling , in which he must abide ; he is exhorted with quietness to work , and eat his own bread ; and to do his own business , working with his hands , or working 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is good , with his hands ; and if he will not labour , when he can , the Apostles Canon saith he must not eat when he would . Moreover , though we bring nothing into the World , yet we bring Appetites , which have no other use but to desire these Temporals , and Constitutions which cannot at all subsist , or not conveniently , without them ; which therefore were undoubtedly designed to prompt us to that Industry by which alone we can obtain them . We have hands also suted for Work , and Strength enabling us to labour , and Reason to contrive how to employ that Labour in procuring the things we want . All which things shew , even without a Revelation , That Divine Wisdom did intend that we should live in the Exercise of Industry to procure these things , and not well without it ; having so many Desires to be appeased , so many Wants to be supplied , so many Troubles to be removed , so many Appetites and Senses to be gratified by our Care and Industry , in the pursuit of these things . But now imagin these temporal Enjoyments not to our good , not proper Objects of our Desire , not worthy of the name of temporal Blessings , you cut off all Motives to this Industry ; for where there is no proper Fruits of Industry , nothing which is Operae pretium , worth the labour , there can be no cause of Labour : Now where there is nothing good for me , nothing desirable , no Blessing to be obtained by Labour , 't is certain that there is no ground or motive unto Labour . And therefore , to excite us to this Industry , God hath engaged to give to the diligent pursuit of these things , 1 Prosperous Success , declaring , That the soul of the diligent shall be made fat , whilst the sluggard desireth , and hath nothing : 2 Plentiful Accommodations for our Sustenance ; for as The thoughts of the diligent tend only to plenteousness , so hath God assured him of Satisfaction from it ; for he that tilleth his Land shall be satisfied with bread . 3. Encrease of Wealth and Riches ; for tho' the blessing of the Lord maketh rich , yet he conveighs that Blessing to us by the hand of Diligence , for 't is the hand of the diligent that maketh rich ; and he that gathereth by labour , who , saith the wise Man , shall encrease . Now surely that which God doth promise to us as a Blessing , and Reward for a just motive to our Industry , must be something desirable to us , and good for us , and so our good . But had we no such evidence of these things from Scripture , even Reason and Experience would powerfully convince us . First , That God hath not forbidden the Desire , or denied us the Enjoyment of any worldly Pleasure , which is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Pleasure that doth call for no Repentance , because his all wise Providence hath made such liberal Provisions for them . For wherefore hath he given to us Organs capable of great and exquisite Delight in all our Senses ? Wherefore hath he caused the fruitful Earth to furnish us with things so grateful to the Palat , so fragrant to the Smell , so pleasant to the Eye ? Did he not give us the free use of these Enjoyments , provided that we take this freedom with Moderation and Discretion , use it with Thankfulness , and with Submission , and Subordination to the Glory of the Donor ? Therein consisting our iniquity , not that we do at all love Pleasures , but that we love them more than God. This is apparent to a demonstration , from the very definition of Pleasure contained in these Letters ; viz. That Pleasure is the Gratification of natural Appetites , according to , and not exceeding the intention of Nature . For this definition takes it for granted , That the God of Nature intended the Gratification of our natural Appetites , that is , our Pleasure . Moreover what are these natural Appetites , but natural Desires ? What is it that gratifies them but the Enjoyment of the thing desired ? I must have therefore implanted in me by the God of Nature , as many natural Desires of the Creature , as I have natural Appetites , which may and only can be gratified by the Enjoyment of the Creature . What therefore doth the good Lady mean when she affirms so positively , That if he desire the Creature as the true cause of our Pleasure , it is so far from being our good , that it certainly becomes our evil . Does she mean that I sin if I desire drink , as the true cause of the pleasure that I find in quenching my Thirst ; or Wine , as the true cause of making glad my Heart ? This she can only mean upon the account of that new Invention of Mr. Mal Branch's , That God is the immediate and efficient Cause of all our pleasing Sensations : Now that being but an invention of yesterday , spick and span new Philosophy , not discovered till this last Age , all precedent Ages , according to this Doctrine , lay under a necessity of sinning . And so must all at present , whose heads are not cast in Metaphysical Moulds , they being thought uncapable of this fine Speculation , and therefore forced still to believe the Scripture , when it saith , that Wine maketh glad the heart of man , and that bread comforts his heart . And when it speaks of pleasant Bread , and pleasant Fruits , and of Chambers filled with all precious and pleasant Riches , and of the sweetness of the Honey and the Honey-comb . Secondly , He cannot absolutely have forbidden the desire of Honour ; for if so , why hath he planted in us such a natural thirst after it ? Why doth he promise it so oft as the reward of Wisdom ? Why hath he told us , A good name is rather to be chosen than great riches ; that it is better than the precious Ointment ? Why hath he made it our Duty to pursue whatever is praise-worthy , honourable , and of good report ? Why hath he made it a commendation of Faith , that by it the Elders obtained a good report ? Why hath he ordered matters so , as to render a good Reputation , and an honourable Esteem so highly instrumental to promote his Glory , and so beneficial to our selves and others , that great and good things can scarce successfully be done without it ? And , Thirdly , As for temporal good Things ; he by making such rich Provisions of them for the Sustenance of our lives , and by framing our Bodies so as not only to relish and delight in them , but also to be nourished and sustained by them , hath sufficiently intimated that it is his pleasure that we should in reasonable measure desire and enjoy them , otherwise his care would have been vain , and his works useless ; yea , he might seem to have laid an ill design to tempt and ensnare us , and draw us off from himself by them . In fine , when we come into the World in the want of all things , with Appetites which have no other use but to desire them , and cannot but be pleased with them ; when we have Natures that cannot long , or conveniently subsist without them ; when the Organs of our Senses are so framed , as naturally to be delighted with them ; when the wise Providence of God hath framed the whole Earth for satisfaction of those Appetites ; when by the Order of Providence from the Creation , all Men do pursue them , and even good Men pray unto God , and do praise him for them , can it be needful to spend more words in confutation of a Paradox , which all Men do renounce in Speculation or in Practice ; or to evince that God hath not entirely forbid all love , and all desire of the World 's good Things . Now hence it follows ; First , That this Doctrine is inconsistent with our Obligation to pray for any temporal Blessings which we want either for our selves , or others . Whosoever looks into the Prayer of Dedication , made by Solomon , will find it is imploy'd in begging temporal Mercies for the Iews in answer to their Prayer , viz. in asking deliverance from that Pestilence which destroyed their Lives ; that Famine , Mildew , Blasting , Locust which consumed their Fruit , that Drought which consumed their Drink , and that Exile which deprived them of that good Land which flowed with Milk and Honey . The Ancient Liturgies pray'd always thus , Let us beseech the Lord to give us a temperate Air , gentle Showers , refreshing Dews , and plenty of all Fruits ; so that the year may afford us store of all good things , and abundance of all Provisions . In our Liturgy we pray that God would give and preserve to us the kindly Fruits of the Earth , so as in due time we may enjoy them : That the King may study to preserve his People in Wealth , Peace and Godliness : That we may receive the Fruits of the Earth to our comfort : That God would encrease the Fruits of the Earth by his heavenly Benediction , and turn our great Scarcity and Dearth into Plenty and Cheapness . Now , seeing Prayer is a desire of some good thing from God , if these Enjoyments be not our good things , if we may not desire or affect them , we cannot thus address unto God for them . Secondly , This Doctrine is inconsistent with that Praise , and that Thanksgiving which we owe to God for all the Mercies we enjoy . How often doth the Psalmist call upon us to praise the Lord for his goodness in these things ; for feeding the Hungry , relieving the Fatherless and Widow ; for feeding us with the flower of wheat ; for filling our mouth with good things ; for opening his hand , and filling all things living with plenteousness ? How punctual is our Liturgy , in giving thanks for our Creation , Preservation , and all the Blessings of this Life ; for sending Rain upon the Earth , that it may bring forth fruit for the use of man to our great comfort ; for the relief and comfort we receive from any seasonable and blessed Change of Weather ; for Plenty owned as an act of God's especial Bounty , and his loving Kindness to us ! But how can we esteem these things the Blessings of this Life , acts of God's special Bounty , and testimonies of his loving Kindness to us , if , by conferring them , God affords us nothing we can or need to desire , or ought to be affected with ? Ought we not highly to value , to have a due esteem , and a due sense of divine Goodness , in affording us those mercies which thus engage our Souls to bless him , and all that is within us to praise his holy Name ? And can any thing tend more to lessen this value and esteem for them , or to impair the sense of Divine Goodness in affording them , then thus to represent them as things which good Men do not need , cannot desire , and ought not to affect . Thirdly , This Doctrine tends to depreciate the divine Gifts , to undervalue all God's temporal Blessings , to cause Men to despise and slight his temporal Promises , and to contemn his threats of the same kind , and render both unable to obtain the ends his Wisdom hath designed in making them ; for what greater contempt can we cast upon the divine Gifts ? how can we more effectually vilifie the divine Blessings , or slight these Promises , than by thus solemnly declaring they contain nothing in them which a good Man can desire or affect ? What motive can such Promises afford us , to serve the Lord with chearfulness and gladness of heart i● the abundance of all things ? And if the temporal Evils which God threatens , are not to be valued , if they cannot deprive us of any thing which is our good , or which a pious Soul can either desire or need ; why should we be afraid of them ? Or what effect can they have on us to deter us from the evil of our ways ? To engage us to love God only , the incomparable Lady desires us to consider , That this is the best way to secure to us that which we are so fond of , even the Enjoyment of the Creature ; and that to fix our love warmly and entirely , N. B. on God , is to be sure of possessing all that is good in other things . Now , doth she not by these words confess there is some good in other things , and consequently something desirable ? Why therefore doth she say , That in all reason Creatures ought not to be thought desirable ? Hath she not told us , That the desire of God , and the desire of the Creature in their own natures , are incompatible ? Why therefore doth she move us by this consideration , to secure to our selves what we may not desire ? Doth she not add , That he that desires any thing besides God , what ever he pretends , or however he deceive himself , doth not truly love God. And that the Soul that moves toward the Creature , must necessarily forsake the Creator ? Why then did she her self propose this Argument to move us to the Enjoyment , and consequently to the desire of the Creature ? She did it doubtless because she found this was God's motive to seek first the Kingdom of God the Righteousness thereof , that then all things else shall be added to us ; that this was his encouragement to Godliness , that it had the promise of this life . But this affords a demonstration of her mistake in all that I have quoted from her , for may we not desire what God doth promise ? If then he promiseth these Creatures as the reward of Godliness , and seeking first his Kingdom , can the desire of what he thus hath promised be incompatible with the desire of God ? Can we forsake the Creator , by moving towards what he thus excites us to ? Can we cease truly to love God , by desiring that which he doth promise ? Fourthly , This Doctrine tends to destroy all Industry in our Calling , and all pursuit of temporal Enjoyments by our honest Labour : For let me totally withdraw every straggling desire from the Creature , and surely I shall be so kind to my self as to withdraw my labour from it . If in all ●eason Creatures not to be thought desirable , 't must be unreasonable to toil and labour for them , and to eat them in the sweat of our brows : If none of these Enjoyments be worth my labour , surely I have no ground to labour for them ; now where there is nothing good to me , nothing desirable to be obtained by Labour , there can be nothing worth my labour . Fifthly , This Doctrine lays the vilest imputations upon the dispensations of God's Providence towards us . For it makes God encourage us to the performance of our Duty , by promising , that we cannot move towards without forsaking him , nor desire without doing that which is inconsistent with true love to God. It lays this Imputation on the Just and Holy God , that he hath made that our Sin which is natural and ncessary , as sure it is to desire Food when we are hungry : It makes him to have planted in us natural Appetites , or desires which he intended we should gratifie , and yet hath not permitted us to desire that which alone can gratifie them . That he hath filled the Earth with his Blessings , and given it to the Children of Man to no end ; that he hath caused the Herb to grow for the service of Man , Wine to make glad , and Bread to strengthen Man's heart , and yet will not permit us to desire that Bread which gives us strength , or love , i. e. be pleased with that Wine which maketh our hearts glad . Why therefore doth the good Lady enquire , When shall we be so just to God , and so kind to our selves , as totally to withdraw every straggling desire from the Creature ! Is it justice to God to say , that he requires us to Pray , and Praise him , for what he requires us totally to withdraw our desires from ? Has God required as an act of Justice that we shou●d not desire what he , by promising as the rewa●d of our Obedience , doth even cou●t us to desire ; and by those Appetites he hath implanted in us , doth even force us to d●si●e ? 〈◊〉 it kindness to our selves to hate our ow●●●esh , as the Apostle intimates he doth , who takes not care to to nourish it ? Is it kindness to our selves not to desire for our selves that which is needful for the Body ? How then can it be Charity to give that to others , which out of kindness we desire not to our own selves ? Again , why doth she add , That if we did consult either our Honour or Interest , we should abandon all other desires ; it being as unjust , so unsafe to give desire the least tendency towards any Object but him who is the only proper and adequate one . Is it our interest not to desire Food convenient for us , or is it for our Honour to think the Blessings God hath promised not worth a wish ? Can it be unjust to gratifie my natural Appetites , according to the intention of the God of Nature ? Can the regular application of the Faculty of desire to such Objects as are agreeable to our Nature , be either unjust or unsafe ? Why then doth she here give us this as the Definition of that Pleasure which she declares to be the grand motive to Action ? CHAP. II. The Contents . To avoid the seeming Inconsistence betwixt the Love of God only , and the love of my Neighbour as my self , it is said , That the Love of God with all our Heart enjoined in the First Commandment , is the love of Desire ; the love of my Neighbour required in the Second , is only Love of Benevolence , § . 1. To take off this Evasion it is proved , First , That the Love of God required in the Injunction to love him with all our hearts , &c. cannot be discharged by a love of Desire only , but requires also a love of Benevolence , § . 2. Secondly , That though the love of our Neighbour here enjoined be not love of Desire of him as our good , yet neither is it love of Benevolence , or wishing well to him only , but to the due performance of it , a desire of the Creature is necessary , § . 3. Thirdly , That the love of our selves , our Relatives , our Neighbour , and our Friend ( all which , saith Mr. N. is love of Benevolence only ) is indeed that love which chiefly opposes , and obstructs our love to God , and is the rise of our inordinate Affections to the World , § . 4. Fourthly , That though the Command to l●ve our Neighbour as our selves , doth not requir● us to love our Neighbour as our good , yet 〈…〉 only lawful , but very commendable so to do , 〈…〉 This Doctrine , That the love of God is 〈◊〉 exclusive of all Love to , and desire of the C●●ature , destroys the Foundation of these two 〈◊〉 Virtues , Iustice and Charity , § . 6. It also casts a great Contempt upon the Works both of Creation and of Providence , § . 7. I Proceed now to my Second Head , viz. to shew , that this Exposition of the Precept , to love God with all our hearts , renders it contrary to the following Command , enjoining us to love our Neighbour as our selves . That this is a just Prejudice , if true , against this new Invention the Admirable Lady confesseth , and confirmeth in these words ; It were , I confess , a strong prejudice against their way of stating the Love of God , if it were in any measure injurious to the right Understanding and due performance of the love we owe to our Neighbour . For since the Precepts of the Gospel are an exact and beautiful System of Wisdom and Perfection ; every one of whose Parts are so duly proportioned to the other , that the result of all is perfect Harmony and Order . I must needs conclude , that when such a sense is put upon one Precept as causes it to clash and interfere with another , it cannot be the genuine meaning of it ; and if I cannot make over the whole of my desire to God , without defaulking from that portion of love he has assigned my Neighbour , I must of necessity set the signification of that Precept to a lower pitch , and find out some other Medium to interpret the first and great Commandment . But then they think to salve the matter with the distinction of love , into love of desire , and love of Benevolence ; declaring that the former is due to God alone , and is the thing required in the Commandment , to love God with all our hearts ; the second only belongeth to our Neighbour , and is the thing enjoined in the Command , to love our Neighbour as our selves . Thus Mr. N. 'T is most certain , that the most entire love of God , enjoined in the first Commandment , does by no means exclude the love of our Neighbour ▪ enjoined in the second , in case these two loves be of two different kinds ; the former suppose love of Desire , and the latter love of Benevolence , there being no manner of Repugnancy between the desiring none but God , and the wishing well to Men. Thus , saith he , is it in this case ; for the word Love , when applied to God in the First Commandment , signifies desiring him as a good ; and when applied to Men , in the Second , ( it ) signifies not desiring them as a good , but desiring good to them : And cannot I thus love God only , and my Neighbour too , and so fulfil both Commands ? Cannot I desire but one thing only in the World , and yet at the same time wish well to every thing else ? 'T is plain that I may , and that the entireness of my love to God , does no way prejudice my love to my Neighbour ; supposing the latter love to be of a different kind from the former . Now in Answer to these Suggestions I shall endeavour to shew . 1 st , That the Love of God required in the Command to love him with all our hearts , is not only a love of desire , but of Benevolence also . 2 dly , That though the love of our Neighbour here enjoined be not love of desire of him as our good ; yet neither is it love of Benevolence only , but that to the due performance of it a desire of the Creature is requisite , which is sufficient to consute the Hypothesis , That the love of God required in the command , To love God with all our hearts , is exclusive of the love of the Creature . 3 dly , That the love of Benevolence allowed by Mr. N. and his good Lady , is indeed that love which chiefly opposeth and obstructeth our true love to God , and is the rise of our inordinate Affections to the World. 4 thly , That though this Precept , Thou shalt love thy Neighbour as thy self , cannot be well supposed to command us to desire our Neighbour as our good , yet is it not only lawful , but very commendable so to do . First , Then I say , That the Love of God required in the Injunction to love him with all our Hearts , cannot be discharged by a love of Desire only , but requires also a love of Benevolence . For is the desire of Enjoying him all that he desires from us , to testifie and express our love to him ? Doth he not require upon this account that we should be zealous in the promotion of his Honour ? That we should rejoice in every thing by which his Holy Name is Glorified ? That we should promote , as much as in us lies , the advancement of Piety , and Holiness , and Righteousness , because these things are acceptable and well pleasing to him ? That we should endeavour the Repentance of the Sinner , because this creates joy in Heaven , and God is highly pleased with it ? Are we not therefore to be filled with the Fruits of Righteousness , because they tend to the Praise and Glory of God ? Must not not our Works shine before Men , that we may glorifie our heavenly Father ? Yea , whether we eat or drink , or whatever we do , must we not do all to the Glory of God ? Should we not be grieved at , and industrious to prevent whatever tends to the Dishonour of his Holy Name ? Doth he not enjoin us to do good to others for his sake ? to love his House , his Ministers , his Servants , because they are related to him ? and require Servants to obey their Masters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with good well-doing service to the Lord ; and do we not by all these things testifie our good will to God. When the Excellent Lady saith of the Divine Lover , That where-ever his Beloved is interested , his Soul is all on Fire ; he does not pursue his Service with a languid and frozen application , but with the Diligence and Zeal of Love ; He will not see his Beloved affronted , his Law contemned , and his Designs opposed , and tamely stand by and hold his peace , nor does he regard what himself may suffer , but only what service he may reasonably hope to do , and never is chary of those things we usually call our own , whether Fortune , or Fame , or Life it self , but only deliberates how he may reserve them for the most opportune season of spending them freely in his Beloved's Service ? Doth she not in all this speak of the Love of Benevolence ? Are not all these Acts of Benevolent affection to God ? When we are thus zealously concerned for the Honour of our Neighbour , when we desire he may be pleased and gratified , and rejoice when he is so ; and are grieved when any thing is done to his Dishonour , or by which he is much displeased ; when we love any thing related to him , and treat it respectfully for his sake ; do we not by these things shew our love of Benevolence to our Neighbour ? Why therefore may we not be said to testifie and express our good will to God , by doing the like things towards him . The Excellent Dr. Barrow not only makes it one Property of true Love to God , to bear the greatest good will towards him , but also saith , There wants not sufficient matter of exercising good will , both in Affection and Action towards God ; ( for ) we are capable both of wishing , and in a manner , as he will interpret it , and accept it , of doing good ▪ to him by our concurrence with him in promoting those things which he approves and delights in , and in removing the contrary . Moreover when Christ saith , He that loveth Father and Mother , Wife or Children , or his own Life more more than me , is not worthy of me : Doth not the comparison require , that the Love mentioned should relate to the same kind of love ? If then the love of Father and and Mother be only that of Benevolence , and the love of God and Christ be that of Desire only , let Mr. N. tell us why they may not both be very well consistent , as well as the love of God , and of our Neighbour are upon that account believed to be so , if the love of both be that of desire , it follows , in opposition to his Grand Tenet , that Creatures may be loved with love of Desire ; but if the love here mentioned be that of Benevolence , then is it certain that love of Benevolence is not only due to God , but also that it is due to him in an higher measure than to any Creature . And indeed this Matter needs to be explained a little , and then it will scarce need a further Confirmation First , Then we may consider God in his Divine Essence , as an All-sufficient God , infinitely happy in himself , and incapable of any accession either to his Being , or internal Happiness ; and in this sense to wish well to him , or to desire to him Good , is vain and impracticable ; and therefore considered thus , he is incapable of Love of Benevolence . But then we may consider him as the great Governor of the World , giving Laws , which he would have us to observe , and by Obedience to which he is glorified by Men , and is well pleased when they do chearfully and readily comply with them , and is dishonoured and displeased when they affront him by their Disobedience . We also may consider him according to his immitable Perfections , and his communicable Attributes , viz. his Holiness and Righteousness , his Truth and Faithfulness , his Goodness and Mercy . Now these being the Excellencies and Perfections of his own Nature , which he cannot chuse but love and delight in , he is pleased to express himself as one who very much desires that all his Subjects should be like him in them , and to delight in all that are so , and who endeavours to make others so ; he being glorified by them who promote these Excellencies in themselves , and others , and as one who is highly offended , displeased , and even grieved when Men neglect these things , and act in opposition to his great Design of promoting these Perfections in Mankind ; and thus he is very capable of our Love of Benevolence : For whenever we do him service out of good will , and pure desire to please him ; when we aspire to greater measures of Holiness , and Righteousness , and are Fruitful in good Works , because these things are acceptable to God , and tend to the promotion of his Glory ; when we endeavour that all with whom we do converse may advance in them from the same Principle ; in all these cases we express our good will to him . When we are zealous for his Honour , rejoice to see it promoted , are grieved at any thing which doth dishonour and displease him , and are industrious to prevent it ; in this we we shew a Zeal for God , and a displeasure against these things , arising from a love to him . And when we love his Servants for his sake , and our Neighbour , because made after the Image of God ; this is in Scripture represented not only as an Indication , but an Expression of our love to him ; For God is not unrighteous , saith the Apostle , to forget your labour of love , which you have shewed to his name , in that you ministred to the Saints . And forasmuch as you did it to one of these , saith Christ , you did it unto me . And therefore Crellius and Carrellaeus do well inform us , That the love of God is strictly and most properly taken for that affection by which we desire that those things which are grateful to God may be done by us and others : For as love to others in the General is that affection by which we desire those things to another which are good ; and if that love be fervent , endeavour , as we are able , to effect it , and chiefly are concerned that he whom we love may enjoy what is grateful and profitable to him . So Charity , or Love to God , only , N ▪ B. those things which , as we may say , are good , that is grateful and delightful to God , as are all those things which conduce to his Honour , or are otherwise according to his Will. And indeed the desire of enjoying God as the chiefest good , is so natural , so deeply rooted in self-Love , that it bears an affinity to that general desire of Happiness , which Philosophers will not allow to be Virtuous , or Praise-worthy , because it is not free , but natural ; but this Love of Benevolence to him is a more pure Fla●● a more noble and disinterested Affection ; the desire that he may be Glorified by others , and that he may not be Dishonoured by them , is the desire of that on which our Happiness doth not depend , and so it is a love which Centers upon God alone without respect unto our selves ; it also shews a stronger compliance of our Will with the Will of God , a greater Sympathy of Affections , a stronger Complacency in Goodness , an higher Resemblance of Divine Perfections , than our desire of the chief Good imports , and so it renders us more partakers of the Divine Nature , and so more acceptable and lovely in the sight of God. Love of Benevolence is therefore due to God , as well as to my my Neighbour , and so the love of God and of Neighbour is not on that account of different kinds . And if it cannot be denied that this is true and genuine love of God , it cannot be denied that this love also is required in the Command , To love the Lord with all our Heart , and all our Soul ; and then it is demonstratively evident , that Phrase cannot exclude the love of any Creature , because it is confessed , that with this love of Benevolence we are to love our Neighbour as our selves . Secondly , I add , That the Duty of Love I owe to my Neighbour cannot be discharged by a love of Benevolence , or by wishing well to him only , but that it imports also a love of Beneficence , or a sincere endeavour of doing all the good I can to him . This is self-evident , and confessed by Mr. N. when he saith , It makes us ready not only to wish them , but to do them all the good we can ; to wish and to do well to them , to desire good to them all , and to do them good as far as we have Opportunity . And of this St. Iames sufficiently informs us , when he saith , That to wish well to our Brother , to wish he may be warm and cloathed , without affording him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things which are profitable to the Body , is an unprofitable piece of Charity . And yet how is it possible we should be able , or even desirous to afford him what is necessary for the Body , if we our selves may not desire the things that are so ? Let us reflect upon those acts of Charity to our Neighbour , for which our Lord hath promised to us the Kingdom , and we shall easily discern we cannot do them , without desire of the Creature as their Good. For can we feed the Hungry , or give drink to the Thirsty , without desiring to have Food and Drink to give them ? Can we take the Stranger in , without desiring an House in which we may receive him ? Or Cloath the Naked , without desiring to have wherewith to Cloath him ? 'T is therefore certain , that we cannot discharge this Christian Duty to our Neighbour , without a desire of , and an endeavour also to enjoy the Creature , and then it must be also certain , that the Love of God is not exclusive of all love , and all desire of the Creature . Besides , we by this Precept are obliged to love our Brother as our selves ; now are we barely to wish well to our selves , and not desire Life , Health , Sleep , Ease , Comfort , and all the Necessaries of this present Life ? If then we are to love our Neighbour as our selves , that love must certainly engage us to desire for our Brother the continuance of Life , Health , Ease and Comfort , and all the Necessaries of this present Life ; and also that we may have what will enable us to minister to him in these things . But , saith Mr. N. Our love of our selves is not love of Desire , but Benevolence ; for whosoever reflects upon the love of himself , will presently perceive that 't is not a desire of himself as his Good , but a desire of some Good to himself , as appears from the Vulgar Expression , Charity begins at Home ; and from the Vice of Self-love , by which we mean a Craving , N. B. and seeking after more than comes to a Man's share , without having any regard to the Community , or a greedy pursuit of our Private Interest , in opposition to that of the Publick . I Answer , Let this be granted , hath he not in these words said enough to destroy his own Hypothesis , That the Creature must not be desired as our Good ? For if Self-love be a desire of something good to my self , if I may Crave and Seek after as much as comes to my Share ; If I may pursue my private Interest as far as I can do it , without Opposition to the Publick ; then it will follow , that if any Creature can be good for me , if any portion of them may fall to my share , if it may be for my Interest to pursue any of them , I may so far Desire and Crave them , and then my Love of God cannot exclude my Love or my Desire of them . 2 dly , Though Mr. N. saith , 'T is most undoubtedly so , that my Love of my self is not Love of Desire : Both Scripture and Reason most undoubtedly declare the contrary ; for Self-Preservation , and the continuance of Life , are the natural Desires of all Men : Now these are truly a Desire of our selves , that is of something of our selves which we have not already , and yet this desire of Life , and love of many Days , being only the desire of what God doth promise as the Reward of our Obedience ; it is unquestionably the Desire of something Good for us , and so of something which Self-love doth prompt us to desire . When Christ requires us to love him more than Life it self , and God enjoins his People to obey his Precepts , that they may live , do not all these things teach us , That the continuance of Life is a thing desirable , and that we may love many days ? Now this only Happiness to be the desire of some Good to us , because the desire of our selves , i. e. of the continuance of our Being is the desire of some Good to us , and is at once the desire of our selves , and the continuance of Good ; that is , of Being to our selves . And this we learn from Mr. N. himself in these very Letters , whereof he saith , That since our Being is in it self a Good , and the Foundation of all the Good that we do , or shall ever enjoy , it can be no sooner received that it brings an Obligation of loving our Creator : For if our Being is in it self a Good , must it not be our Good ? Must not the continuance of it be the continuance of our Good ? Doth it not therefore lay an Obligation on us to love our Creator , because we by receiving it have received Good from him ? And if our Being is the Being of our selves , must not the love of it be the love of our selves ? and the desire of the continuance of it , be the desire of the continuance of our selves . Thirdly , That the love of Benevolence is indeed that love which chiefly opposeth and obstructeth our true love to God , and is the rise of our inordinate Affections to the World , is also very evident . For , 1. That the love of our selves is love of Benevolence , he and this Lady have informed us . Now This , saith the Excellent Dr. Barrow , is the Root from which all other Vices do grow , and without which hardly any Sin could subsist ; the chief Vices especially have an obvious and evident dependance upon it . All Impiety doth involve a loving our selves in undue manner and measure , so that we set our selves in our Esteem and Affection before God ; we prefer our own Conceits to his Judgment and Advice ; we raise our Pleasure above his Will and Authority . From hence particularly , by a manifest Extraction , are derived those chief and common Vices , Pride , Ambition , Envy , Avarice , Intemperance , Injustice , Uncharitableness , Peevishness , Stubbornness , Discontent , and Impatience . For , We overvalue our selves , our Qualities and Endowments , our Powers and Abilities , our Fortunes and external Advantages ; hence we are so Proud , that is , so Lofty in our Conceits , and Fastuous in our Demeanors . We would be the only Men , or most considerable in the World ; hence are we Ambitious ; hence continually , with unsatiable greediness , we do affect and strive to procure encrease of Reputation , of Power , of Dignity . We would engross to our selves all sorts of good Things in the highest degree ; hence enviously we become jealous of the Works and Virtue we grudge , and repine at the Prosperity of others , as if they defalked somewhat from our Excellency , or did Eclipse the brightness of our Fortune . We desire to be not only full in our Enjoyment , but free and absolute in our Dominion of Things , not only secure from needing the Succour of other Men , but independant in regard to God's Providence : Hence are we so covetous of Wealth ; hence we so eagerly scrape it , and so carefully hoard it up . We can refuse our dear selves no satisfaction , although unreasonable and hurtful , therefore we so greedily gratifie sensual Appetites in unlawful , or excessive Enjoyments of Pleasure . Being blinded or transported with fond Dotage on our selves , we cannot discern , or will not regard what is due to others : Hence are we apt , upon occasion , to do them wrong . Love to our selves doth in such manner suck in , and swallow up our Spirits ; doth so pinch in , and contract our Hearts ; doth , according to its Computation , so confine and abridge our Interests , that we cannot in our Affection , or in real expression of Kindness tend outwards , that we can afford little good Will , or impart little Good to others . Deeming our selves extreamly Wise , and worthy of Regard ; we cannot endure to be contradicted in our Opinion , or cross'd in our Honour : Hence , upon any such Occasion , our Choler riseth , and easily we break forth into violent Heats of Passion . From the like Causes it is that we cannot willingly stoop to due Obeisance of our Superiors , in Reverence to their Persons , and Observance of their Laws , that we cannot contentedly acquiesce in the Station or Portion assigned us by Providence , that we cannot patiently support our Condition , or accept the Events befalling us . In fine , if surveying all the several kinds of naughty Dispositions in our Souls , and of Miscarriages in our Lives , we do scan their particular Nature , and search into their Original Causes , we shall find inordinate Self-love to be a main Ingredient , and a common Source of them all . In particular , the love of Life , which is by them esteemed Love of Benevolence , to what base Fears , and sordid Actions doth it not expose us ? How many myriads have lost their Reputation , Honesty , their Conscience , and their own Souls to save it ? This therefore is that piece of Self-denial so oft inculcated , so vehemently pressed in Scripture , that we may continue Christ's Disciples , and may be Faithful to him to the Death . The immoderate love of it being that which is especially pronounced inconsistent with the love of God , and with Fidelity to Christ. Hence he so often saith , He that findeth his own Life shall lose it ; and he that loseth his life for my sake shall find it . And if any Man come to me , and hateth not his own Life , he cannot be my Disciple . Can therefore any Person doubt whether this self-love , this love of Life , be not as much forbid by the Command of loving God with all our Hearts ; as the desire of Houses , Lands , or any temporal Possessions , or think it less obstructive of , or inconsistent with it , because it is love of Benevolence ? But will Mr. N. or his Good Lady , by reason of the mischievous Effects of this Self-love , this love of Life , perswade the World that no Man ought to love himself at all , or desire at all the Preservation of his Life ? And yet would they be pleased to revise their Arguments , and those especially which are taken from the Consideration of the Danger of the Love of the Creature , they would soon perceive they were of equal Force against all love of our selves , and of our lives . Again , the love of Parents , Children , Husbands , Wives , Relations , Friends , is love of Benevolence ; and yet it is the Root of many and great Vices , it is that which renders it exceeding difficult to obey the Laws of Christ , when they once come in Competition with these Beloved's of our Souls ; for where there is by Nature the closest Union , and the most intimate Affection , it must be very difficult to burst these Bonds asunder , and disingage our Hearts from them . Hence that great Duty of Self-denial is still expressed by loving God more than these ; for , He , saith Christ , that loveth Father and Mother , Son or Daughter more than me , is not worthy of me . And by a comparative hatred of them , for , He , saith Christ , that hateth not Father and Mother , Wife and Children , Brothers and Sisters — cannot be my Disciple . Moreover , doth not Experience convince us , that from the excessive love we bear to our Relations , beloved Sects and Parties , mostly proceeds that Strife , Debate and Variance , those Quarrels and Contentions , that Wrath , Hatred , Envy , Bitterness of Spirit ; those Schisms , Factions and Seditions ; those Animosities and Heart-burnings ; those Calumnies , Detractions , rash Censures , which are in the World ? Is not this one great Root of that Avarice , that scraping for the World , that hoarding of it up , that want of Charity we complain of that Men are very desirous to advance their Families , and leave them in great Plenty and Splendor in the World ? Can it be therefore doubted , Whether this love of Benevolence be one great thing forbidden in this Injunction , To love the Lord with all our Heart , &c. or whether it be not inconsistent with it as that love of the Creature , of Houses , Lands , joined with it in the Text ; which Men do often part with to preserve the Life of these Beloveds ? But will Good Mr. N. or the Lady , hence conclude , That the Love of God with all our Hearts , is entirely exclusive of all Love of Benevolence to Father or Mother , Wife or Children ? Fourthly , That though this Precept thou shalt love thy Neighbour as thy self cannot be reasonably supposed to command us to desire our Neighbour as our Good ; yet is it not only lawful , but very commendable so to do . I say , the Command to love our Neighbour cannot be a Command to desire him as our Good , because the love of my Neighbour is this love of another as such , the wishing well , and doing good to another , without a formal respect to my self ; whereas loving another as a Good to me , is properly Self-love . The true reason then why I cannot love my Neighbour in the Sense here required , with love of desire as a Good to me , is not because he is a Creature , for I my self am a Creature , and yet may love my self , as I have proved , with a love of Desire ; and I may love and desire those temporal good Things God hath promised , though they be only Creatures ; but because whatsoever I thus love , must be affected , and desired from Self-love , and not from love unto another . Nevertheless , it is very evident that I may , and sometimes ought to desire my Neighbour as a Good to me . For , is there not such a thing as a good Friend , a good Companion , a good Neighbour , a good Counsellor ; and may not I want , and so have reason to desire this Friend , Companion , Neighbour , Counsellor , as a Good to me ? Are not such Persons very needful and beneficial to us in this Life ? And will not Self-love teach us to desire what is so needful and so beneficial to us ? May not the Parish of B. desire that Mr. N. may continue their Minister , as being a Good to them ? When Great and Good Men are in danger to be taken from us by Sickness , or the Casualties of War , how heartily do we pray for the continuance and preservation of their Lives ? And do we not desire this as a publick Good ? And when we grieve for them as dead , and gone into a State of Happiness , can we do this out of Benevolence to them ? Or , do we not so from the Sense of our own Loss of one so good , and so desirable to us ? Did not Ioash weep over Elisha , because he was the Charriot of Israel , and the Horsemen thereof ? Did not all Iudah and Ierusalem mourn for Iosiah , because they said , Under his shadow we shall live among the Heathens ? Are not Good and Righteous Men the greatest Blessings to a Nation , and may we not then desire the continuance and encrease of them as our Good ? Does not the Psalmist speak of God's Saints and Servants , as the Excellent in whom was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all his desire ? Does not Mr. N. say , There are some things which I love with great Passion , such as are Conversation with select Friends ? Is not Vir desiderii , the Scripture Expression , for a Person highly beloved ? And may not Madam B. and Madam I. be to the Lady , Mulier desiderii ? What , though they cannot supply our Wants , yet if they can supply any of them , our want of good Company , Instruction , Learning , Knowledge , Health , may they not be desired on that account ? What though they must seek their Felicity abroad , and cannot be their own chief Good , can this authorize us wholly to withdraw our Hearts from our Neighbour , or from a faithful Friend , who is better to us than a Brother , and never to desire any Conversation with him for our Good ? 'T is therefore evident from those Considerations , That we may not only desire Good to our Neighbour , but that we may also desire him as a Good to us . Thirdly , I add , that this Opinion , That the Love of God is absolutely exclusive of all love to , and all desire of the Creature , destroys the whole Foundation of these two great Virtues , Justice and Charity : For , 1. This is the natural Foundation of all Justice , Thou shalt do to others , as thou wouldst be dealt with . If then the love of God obligeth me to have no love , and no desire of the Creature , it must oblige me to have no desire to preserve my own Life , my Health , my Goods , my Wife , my Servant , or any other Creature that is mine ; and then no Obligation can be laid upon me from this Rule of Christ , To desire to preserve the Life , Health , Goods , Relations of my Neighbour , or any other thing that is his . Nor if I suffer them to be impair'd , can I have any inward Sense , that I do that to others which I would not have done unto my own self . 2. All Charity , or Love unto my Brother , depends upon this Precept , Thou shalt love thy Brother as thy self . Now if this love to my self doth naturally produce within me a desire of all things that will do me good , i. e. a desire of the continuance of my Being , and so of all things necessary to my Being ; a desire of Ease , when I lie under Pain ; of Supplies , when under Want ; of Comfort , when I am in Trouble ; of Pleasure , when I may innocently enjoy it : In a word , a desire of every thing by which I may receive Advantage , Comfort , Honour and Delight , then must my Obligation to love my Neighbour as my self engage me to desire all those Creature-Comforts by which I am enabled to do him Good. But if , as these Philosophers inform us , The Love of God is exclusive of all love of , and consequently all desire of , the Creature . If he that loves God as he ought , as he cannot , so he need not love ; and therefore not desire any thing else . If he be obliged in Iustice to God , and in kindness to himself to withdraw every straggling desire from the Creature ; if Creatures ought not to be thought desirable ; if the desire of God , and of the Creature , are in their own Natures incompatible , then can no true lover of God desire any of those Creatures whereby he may be able to do good unto his Brother ; and so he never can be able to perform those acts of Charity and Beneficence this love unto his Neighbour doth require , though he hath no Temptations to these Sins which , otherwise , obstruct his Benevolence to him . Fourthly , By stretching this Commandment to an exclusion of all desire of , or affection to , the Creature , a great Contempt is cast upon the works , both of the Creation and of Providence . For , 1. As to the Works of the Creation , they are generally and truly said to be a Declaration , not only of the Power and Wisdom , but of the Goodness of God ; but if there be not one of all his Works which is good to us , and so our good , not one of them we should desire or love ; that is , be pleased with , what Indication can they afford of Divine Goodness to us ? Moses informs us , That God saw every thing that he had made , and behold it was very Good. The Hebrew word , saith Mr. Ainsworth , is extended to that which is is goodly , fair , sweet , pleasing , profitable , commodious , and causing Joy. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Schindler , Non tam bonum esse substantialiter , quam amabile , volupe , jucundum , utile , & gratum , esse significat . Accordingly it , by the Septuagint , is rendred , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And wherein doth the Goodness of these things consist , but in their fitness to serve the ends for which these Creatures were created ? Now is it the Herb only , which was created for the Service of Man ; was not the Host of Heaven made to give him Light , and Heat , and benign Influences , and for Signs , and for Seasons , and for Days , and for Years ? Was not the Earth made to be inhabited by him ? Was it not given to the Children of Men for their use ? Was not the Air made for him to breath in , the Fire to warm him , the Water to afford him drink ? Were not the living Creatures given him for Food , as the Herb ? The Ox , the Ass , the Horse for Travel and for Tillage of the Earth ; the Flocks and Herds , to feed and clothe him ? The Fruits of the Earth to sustain him ? The Corn , Wine and Oil to comfort and make glad the Heart of Man ? Are not all these things made in such an Order and Dependance by Divine Wisdom , as that the Influence of the Heavens should render the Earth fruitful ; and that the fruitful Earth should yield her Corn , and Wine , and Oil , and these should minister to the Support and Comfort of Man's Life ? Is not this the true import of that Promise , The Heavens shall hear the Earth , and the Earth shall hear the Corn , and Wine , and Oil , and they shall hear Iesrael ? When the Psalmist calls upon the Sun , and Moon , the Heavens , and the Waters that are above the Heavens , the deeps , and the Whales swimming in them ; the Mountains and Hills , fruitful Trees and Cedars , the Beasts and Cattel , creeping things and flying Fowl to Praise God ; doth he not in effect invite and stir up Man to praise God for the Benefit he hath received from these things , and for the kindness God designed to him by them ? Now if there be nothing in the whole System of the Creation which is our Good , which we may love , i. e. be pleased with and desire , how came these Creatures to be stiled very Good ; and that in reference to one great end of their Creation , the Service of Man ? Wherein consists the kindness of God designed in Creation of them ? And whence ariseth the Obligation to such Praises and Thanksgivings for them ? Moreover the same Moses informs us , That God created the Woman to be an help meet for the Man , because it was not good for Man to be alone ; and that he Blessed them both , and said , Be fruitful , and multiply , and replenish the Earth . Now is there comfort in the Society of a Bosom Friend , nothing desirable in a help meet for the Necessities and Uses of this present Life ; or may I not desire what is so comfortable , and so helpful ? If it be better to marry than to burn , must it must not be good to desire a Wife , that I may not burn ? If it be a Blessing to be Fruitful , and an Infelicity and Judgment to be Barren , may I not , when I have a Wife , desire Children by her , because they are Creatures ? The Providence of God respects his Preservation , and his Government of all things , and with relation to both these we have have just cause to say , The Earth is full of the goodness of the Lord. For he preserveth Man and Beast ; and this he doth by giving and continuing to them Life and Breath , and all things . Hence , to the memory of God's great Goodness , the Psalmist hath declared , That the eyes of all things wait upon him , and he giving them their meat in due season . He openeth his hand , and filleth all things living with plenteousness . On this account he is by the Apostle said , Not to have left himself without a witness of his Philanthropy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by doing good to all in giving them fruitful Seasons , and filling their hearts with Food and Gladness . Now if the giving Life , and all things needful to sustain it ; if the filling all things living with plenteousness , and our Hearts with Food and Gladness , be not giving us any thing that is our good , any thing we may love , or be pleased with , any thing we should desire , or move towards , wherein consists the great goodness of all these Acts of Preservation ? As for the other Act of Providence , God's Government of Mankind , who knows not that the great Objection made against it both by Iew and Heathen was this , That it so often hapned to the Wicked to abound in temporal good Things , and to the Good to be afflicted with great Misery and Want ; That such was the Prosperity of the wicked , that their eyes stood out with fulness , and they had more than heart could wish ; that they prospered in the world , and encreased in Riches ; That the way of the wicked prospered , and they were happy who dealt very treacherously : That they continued to old age , mighty in power , safe from fear , free from the rod of God , spending their days in mirth and wealth . Whereas many were the afflictions of the Righteous , they being plagued all the day long , and chastned every morning . That there is a just man who perisheth in his righteousness , and there is a wicked man that prolongeth his life in his wickedness . That there be just men to whom it happeneth according to the work of the wicked . Again , there be wicked men to whom it hapneth according to the work of the righteous . Now had it not been generally received as a certain truth , that these external things were our Good , that they were proper Objects of our Desire and Affection , and that the want of them was the want of what was good and fit to be desired , there could have been no foundation for this Objection against Providence . Whence it is evident , that the Opinion which represents the Creature as no fit Object of our Desire and Affection , and and denies them to be our Good , doth contradict the general Judgment of Mankind . CHAP. III. The Contents . The ordinary Exposition of these Words , Thou shalt love the Lord thy God with all thy heart , &c. laid down in the Words of Mr. N. and of the Schoolmen , viz , That we are obliged by them to love God above all Things ; 1. Appretiatively . 2. Comparatively . 3. Intensively . And , 4. So as to love other things only by way of Relation , and Subordination to God , § . 1. That our Lord Christ hath approved of this Exposition is shewed , § . 2. The Censure which Mr. N. gives of this Opinion , and the Abettors of it , reflects very unbecomingly upon all the Prelates and Pastors of the Church of England , which are not of his Mind , and lays unworthy Imputations on them , § . 3. Some General Considerations offered to engage him to abate somewhat of his Confidence , and his Censorious Reflections for the future , § . 4. Especially this , that they who adhere to the common Exposition of these words , differ no more from him , than he differs from his former self , § . 5. The common Exposition further confirmed ; First , From this Consideration , That this Command was given to the Jewish Nation , whose Promises were chiefly Temporal , and therefore could not be exclusive of the desire of Temporal Blessings , § . 6. That therefore it ought to bear that Sense , which is the certain Import of the like Phrases in all the Old Testament , where they are only to be found , which Sense is plainly opposite to that which Mr. N. contends for , § . 7. The true Sense of loving God with all the Heart and Soul in the Old Testament , shew'd from that primary Relation , and respect it hath to their owning God to be the true God , in opposition to all strange God's , § . 8. Secondly , From this Consideration , that this love is required as the Condition of Salvation , § . 9. Thirdly , That to love God with all our Mind cannot bear this Sense , § . 10. The common Exposition serves all the designs of Religion in General , and of Christian Religion in Particular , as well as the Exposition of Mr. N. and the Lady , § . 11. HAving thus establish'd , and confirmed this Proposition , That it is lawful to have some love for , and some desire of the Creature , and shew'd that the love of God cannot be entirely exclusive of all love , or all desire of the Creature as our Good , I now proceed to answer what is offer'd to the contrary from Scripture , and from Reason . And , First , The great Objection insisted on from Scripture ariseth from the words of Christ , Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind . Now to fix the true sense of these words I shall 1 st , Lay down the ordinary Exposition of them , and offer some Arguments to confirm it . 2 dly , I shall consider and confute the Novel Exposition of Mr. N. and answer what he offers against the commonly received Interpretation . Now the ordinary Exposition of these words , saith Mr. N. is by the generality of Divines express'd thus , ( 1 st , ) That we are to love God with a superlative Affection , so as to be ready always to prefer his Favour before all other things ; to chuse to obey him , rather than man ; to please him , rather than to gratifie our selves ; to enjoy him , rather than any carnal Interest whatsoever ; and so as to be ready , rather to lose any temporal good , or suffer any temporal Evil , than commit the least Sin against him . ( 2 dly , ) That we are to love other things only in a way of Relation and Subordination to God ; for seeing God requires us to love him with all our hearts , our love to other things must be derived from , and dependant on our love to God , and we must only love them for his sake , as they relate unto him , or as they enable us to serve him , or as they are instrumental to the Enjoyment of him . This by the School-men , and Systematical Divines , is thus expressed . First , That we are to love God above all things Appretiativè , i. e. so as to prize him in our Judgments above all things ; to esteem him more valuable in himself , more beneficial to us than all things else we can enjoy , according to that saying of the Psalmist , Thy loving kindness is much better than is Life it self ; to esteem him as the only Felicity of our Immortal Souls ; their chief and most desirable Good , the only Being in whom is perfect Rest , entire Complacency , and full Satisfaction to be found , and consequently to look on all things else as Loss and Dung compared to him . And whilst we retain this value for him , we can never prize or be concerned for any thing so much as for his Favour , nor refuse to part with any thing which tendeth to deprive us of it , we can never value any other thing so much as to permit it to rival him who is exceedingly more precious in our Eyes , and more desirable to our Souls , and so we cannot overvalue any worldly thing . This therefore may be truly stiled the loving him with all our Mind . Secondly , That we are to love God above all things Comparativè , i. e. with a superlative Affection , so as to be ready always to prefer his Favour before all other things . And this Affection , this cleaving of our hearts unto him , must follow from the forementioned Estimation of him : For if we fully are convinced that there is infinitely more Excellency in God , more Happiness to be expected from him , than all the Honours , Pleasures , Profits , Interests , Relations , and Satisfactions of the World can tender , and so the highest reason that he should always be prefered before them ; and that we should still cleave unto him , in opposition to any other thing : 'T is certain he can have no rival in our hearts , nothing that stands in competition for our love , nothing we do not truely hate , and despise comparatively to his Favour ; nothing that can tempt us to depart from from him , or to do the thing which will hazard his Favour , or provoke his Displeasure ; and may we not then be faid to love him with an entire and undivided heart ? Thirdly , That we are to love God above all things Intensive , that is , our desires must be more ardently enclined towards his Favour , and the Enjoyment of him ; we must long , thirst , and pant more after him , rejoice more in his Favour than in any other thing , be more concerned to retain it than to secure any worldly Blessing , and be more satisfied in it than in Marrow and Fatness ; and what more can the love of God with all our Souls import ? For seeing such a prevalence of our Desires towards him , and Delight in him , will not permit us to desire any thing in opposition to him , or against his Will and Pleasure ; but will constrain us to quit all other Interests , that we may happily retain our Interest in him , we thus desire and delight in above all other things : It follows , that by thus loving God with all our Souls , our love unto , or our desire of the Creature , can never be inordinate or irregular , and so can never be offensive to God , and then it cannot be forbidden by the Command , To love the Lord our God with all our Souls ? In these things seems to be implied , or from them certainly will follow that endeavour above all things to please him ; that industrious care to serve and to obey him ; that vigorous Imployment of all our other Faculculties in his Service , which will demonstrate , that we comparatively do not labour for the Meat that perisheth , do not permit our Secular Imployments , or our pursuit of any temporal Enjoyments to impair our diligence in the securing our eternal Interests ; and therefore that in the true import of the Phrase , we love God with all our might , all other Senses of it being inconsistent with that Diligence in our Callings , and that Industry in our Civil Affairs which God himself requires from us . And , Fourthly , Hence it follows , that we are to love all other things only in way of Relation and Subordination to God ; for if we do co-ordinately love any other thing , we love it equally with God. And certainly if God requires us to love him with all our Hearts , and all our Souls , our love to other things must virtually be comprised in our love to God , or be independant on it , or subservient to it , or else we must deprive him of some portion of the Heart he wholly calls for . Moreover God being our ultimate and chiefest Good , all other things can only be Good , as they conduce to the Enjoyment or Service of him , and so are to be loved by him ; that is , we must love them as they relate to him , as they enable us to serve him , as they are , or may be Instrumental to his Glory , or to our Enjoyment of him . When therefore we desire the Creature only for God's sake , viz. that we may have Food and Rayment to sustain that Life we have devoted to his Service . Encrease of temporal Enjoyments , that we may be more able to feed Christ's hungry , and clothe his naked Members , or more engaged to serve him with Ioy and Gladness of Heart for the abundance of all things , when we desire Marriage , or a Wife , that we may not burn ; and Children , that , as Plato saith , we may breed them up in the Fear and Nurture of the Lord , and leave behind us a Race of pious Persons , who may do him service , when we are dead and gone ; and Honour , that we may be more instrumental to promote his Glory , and to do Good to others ; and lastly , the Knowledge of the Creature , that we may learn to Glorifie the Creator , by viewing the Power , Wisdom , and Goodness he hath discovered in the Creation of them ; who sees not that this love of the Creature centers in the love of God , and tends expresly to his Glory , and therefore cannot be forbidden by this Command to love the Lord with all our Hearts , and all our Souls ? And of this Exposition of these Words we cannot reasonably doubt , if we consider that our Lord himself doth plainly seem to favour and approve of it , making that Service , and so that Love which he requires from us , to consist in that prevalence of Affection which enables us , in any competition betwixt the love of the World , and the love of Him , to cleave to God , and despise the World. This evidently is the import of these words , No Man can serve two Masters ( when their Services and Commands do interfere ) for he will either hate the one , and love the other , he will cleave to the one , and despise the other ; ye cannot ( therefore ) serve God and Mammon . Mr. N. indeed saith , Here we are plainly told we cannot divide between God and the Creature , because we cannot love either of them but upon such a Principle as must utterly exclude the love of the other . But , 1 st . the word Mammon doth not signifie the Creature in general , but Riches and Money in particular : Now will it follow , that because I must not love Money , that I may not love my Victuals , or that because I may not desire Riches , which Agur prayed against , I may not desire Food convenient for me , which he prayed for ? 2 dly , When our Lord saith , No Man can serve two Masters , can this be so interpreted , as to infer we cannot serve our Master Christ , and be Servants to our Masters according to the Flesh in all things not forbidden by him ? Must I needs hate my Master , if I love my Saviour ; or despise him , if I cleave to my Lord Christ ? Must not then the words be necessarily Interpreted of Masters Co-ordinate , or Masters whose Commands and Services do interfere ? 3 dly , What is the Business of a Servant , is it not to obey the Pleasure of his Lord , and yield himself up entirely in Subjection to his Commands ? What therefore must it be here to serve God , but to give up our selves entirely to his Service , and the Obedience of his Will ? What to serve Mammon , but to give up our selves to the pursuit of Riches , and to obey the Desires and Cravings of our covetous and worldly Appetites ? Thus it is certain , that we cannot divide betwixt God and the Creature , or love the one but from a Principle which excludes the love of the other ; but a Subordinate Affection to the Creature is no more exclusive of our love to God , then is the Service of an Earthly Master exclusive of the Service which we owe to Christ our Master . Again , Christ places the due love of himself in the prevalence of our Affections to him above other things , saying , He that loveth Father and Mother , Son or Daughter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above me , is not worthy of me ; whence it must follow by the Rule of contraries , that he who loveth Christ more than Father and Mother , Son or Daughter , or any worldly Interest whatever , must be worthy of him . From these two places it is therefore evident , that to love God so as to despise and to forsake all other things , to cleave unto him ; to love God superlatively , so as to have our Affections more powerfully carried out after him , than any other thing that is most dear unto us , is , in the Scripture Sense , to love God with a whole and an entire Heart . And surely , if I love God , so as to love nothing which is contrary to him , or which he forbiddeth me to love , I can do nothing contrary to the love I owe unto him . If I love him , so as to prize neither Friendship , Relations , Fame , Honour , Pleasures , Riches , Life , or any temporal Concernments , so as to offend him by preserving them , I do not inordinately love them ; for Obedience being the true test of Love ; where there is no neglect of Obeeience , there can be no want of love . Moreover , if I prize nothing in comparison with God in my mind , if I cleave to nothing in competition with him in my will , if I desire nothing in comparison with him in my Affections , if I pursue nothing but with relation to his Glory , and in Subordination to his Sacred Will , how can I be wanting in my Duty to him ? And if I be not wanting in my Duty to him , how can I sin against him ? That by this Exposition this precept is extended beyond the real import of it , even beyond what any Person , in this State of Imperfection , doth , or can do , is very plausibly asserted by all the Romish Commentators I have read , and by the most judicious of the Reformed , who affirm , it only doth require sincere Obedience , and to aim at , and endeavour to advance to that Intension and Superlative Affection which we cannot expect compleatly to attain to in this Life . But that any Person should not be satisfied with all this , but still be stretching of this Duty to a higher pitch , charging the Authors of this Exposition with Insincerity , and love unto their Lusts , and the Exposition it self with the most odious Consequences , this is just matter of our Admiration . And yet this is so plainly , and so confidently done by Mr. N. that in defence of their own Reputations , and of the Reputation of their traduced Brethren , all the whole Body of the Clergy , who differ from him in these Sentiments , stand bound to vindicate themselves from those vile Imputations which he casts upon them . For , First , As to the first Part of the common Exposition , That God must be loved with a Superlative Affection , he Affirms that , Sure the Authors of it could not but be sensible that herein they did not rise up to the Letter of the Text , which manifestly requires a more elevated Sense ; namely that our whole Affections be placed upon God , and that we love him so entirely , as to love none but him . That we ought to love God , not only with the best and most , but with the whole of our Affection ; that we love him entirely , not only with Integrity of Parts , but with Integrity of Degrees ; that we love him , not only with every Capacity , Passion and Faculty , with the Understanding suppose , Will and Affections , but in every degree of every Power , with all the latitude of our Will , and with the whole possibility of our Souls ; that we bestow on him not only the highest degree of it , but every degree of it , the whole . In one word , that God be not only the Principal , but the Only Object of our Love. No less can he be supposed to require from us by Virtue of this Great Law , when he bids us to love him with all our Heart , with all our Soul , and with all our Mind . Secondly , As to the second Branch of the ordinary Exposition , That we are to love other things beside God , only in a way of relation , and " subordination to God ; He is pleased to speak somewhat contemptibly of the Authors of it , as if he pitied their Ignorance . His words are these . So it is said by some who think they strain the love of God to a very high pitch , when they tell us we must love nothing but God , or in order and relation to God. So then , according to these Men , we are allow'd to love Creatures , provided it be in a Relation and Subordination to God , who , upon this Principle , is not to be the only , but only the final and ultimate Object of our Love. But methinks these Mens relative Love is very much like the relative Worship of the Papists , they make God the only ultimate Object of Divine Worship , and so do these Men make him the only last Object of divine Love , but yet they allow of giving divine Worship to a Creature , provided it be in a transitive and relative way . And so these Men allow of bestowing our love upon a Creature , provided it be for God's sake , or in relation to God , provided it do not stop at the Creature , but run on till at last it fix upon God as its final Object . In his Tenth Letter he speaks thus ; The Truth and Reasonableness of this Notion , ( viz. That God only is to be the Object of our Love , ) seems to me so very evident , that as I cannot with-hold my assent from it my self , so , were it not a matter of Practice wherein our Passions and Interests are concerned , as well as Theory that imploys our Understandings , I should strangely wonder at all Rational and considerate Persons that can . But this , in great measure , silences my admiration : For this is the great disadvantage that all Truths of a moral Nature lie under , in comparison of those that are Physical or Mathematical , that though the former be in themselves no less certain than the latter , and demonstrated with equal evidence , yet they will not equally convince , nor find a parallel reception in the minds of Men , because they meet with their Passions and Lusts , and have often the Will and Affections to contend with , even after they have gained upon their Understandings . — Were I to deal only with the Rational Part of Man , I should think the half of what has been said enough to convince that ; but considering the nature of the Truth I advance , and what a strong Interest is made against it in the Affectionate Part of Human Nature , I cannot expect to find the General●ty of Men over forward to receive it . — The other Precepts of Morality cross only some particular Interests of Man , and fight only against some of his stragglings Passion ; but this engages the whole Body of Concupiscence , and at once encounters the whole Interest of Prejudice , all the Force that is or can be raised in Humane Nature ; which when I consider I cannot hope by the clearest and strongest Reasoning to reconcile the Generality of the World to a Notion so opposite to the Passions , Customs , and Prejudices of it ; only there may be here and there some liberal and ingenious Spirits , who have in great measure purged themselves from the Prejudices of Sense , disingaged their Hearts from the love of sensible Objects , and so far entred into the methods of true Mortification , as to be capable of Conviction , and of having their minds wrought upon by the light and force of Reason . And lastly he adds , That Men are backward not only to pay that entire Love which they owe to God , but even to acknowledge the Debt , and are not only loath to obey the Command , but even to understand it , will use a thousand Arts and Devices to shift off and evade the genuine force of it ; and , rather than fail , will say , That though God in the most plain and express terms calls for whole Love , yet he means but a part of it . Strange and amazing Partiality and Presumption ! But of this general Backwardness to receive the Sense of this plain Command ( as plain as , Thou shalt have no other Gods but me . ) I have already hinted an account in the former part of this Letter . I shall not return that Answer to these reflecting Words which they deserve , but shall content my self , First , To offer to Mr. N. some General Considerations which may be proper to move him , upon second thoughts , to abate him somewhat of his Confidence , and be more moderate in his Censures of his Fathers and Brethren , if not out of respect to them , yet out of regard to his own dear Self , who in his other Writings hath plainly and expresly taught that very Doctrine , and Exposition which he now Condemns . Secondly , I shall further establish the common Exposition , and confirm it by the clearest Evidence of Scripture and of Reason . And , Thirdly , Shall endeavour to return an Answer to his pretended Demonstrations , for his new elevated Sense of this Command . And , First , Whereas he saith , The common Interpreters sure could not but be sensible that herein they did not rise up to the Letter of the Text , which manifestly requires a more elevated Sense . Let me instruct him to consider whether Christian Charity will permit him thus peremptorily to pronounce that before him ; and Mr. Malbranch , and all Commentators gave such a Sense of this great Commandment , of which they could not but be sensible that it fell short of all Mens Duty , or of what God required them to do , that they might live ; and that they thus deviated from the Sense which the Text manifestly required ; that is , that the Interpretation they delivered , as the true import of the Text , was contrary to the manifest Sense of it , and to the inward Sentiments of their own Consciences . Secondly , Whereas he adds , That they could not advance higher without building in the Air , and were therefore forced to cramp the Sense of this great Commandment , and to put such a Construction upon it not as the express words of it require , but as their Hypothesis would bear . And that only he and Mr. Malbranch , have thought otherwise , or any further . Let me entreat him to consider whether it be reasonable to conceive that God left all Men ignorant of the true Grounds of this Command , till he and Mr. M. appeared to instruct the World in the true meaning of it ; that though all Men were obliged by the light of Nature , all Jews and Christians by the light of Scripture , to love God with all their Hearts and Souls , yet they had no just Ground or Reason so to do , till he and Mr. M. bless'd the World with this new Invention , that our Lord hath given us another reason of this Precept is evident from these words , Hear , O Israel , the Lord thy God is one God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore thou shalt love the Lord thy God with all thy heart , &c. And I hope he will not dare to say that he built Castles in the Air , for want of his Philosophy , or gave us only such a reason as forced us to cramp the Sense of this Commandment . Thirdly , Let me entreat him to consider the plain Consequences of this his singular Opinion and Interpretation of these words , viz. That all Interpreters before him have taught all Men to love God less than he required of them by virtue of this great Law , to do God great Injury and Injustice , to defraud the Creator of what was due to him , to cross the Order of Nature , and resist the Will of its Great Author ; to be Idolaters , i. e. to worship the Sun , and to give every Creature a share in our Religious Acknowledgments ; to commit Spiritual Fornication and Adultery ; to Deifie and Idolize the Creature ; to do what is as much Idolatry , as is that Relati●e Worship which the Papists do ascribe to Images . Now can he indeed believe all Christians and Jews of former Ages were , and that all at present , besides Mr. Malbranch , and those few who embrace his Sentiments , are Guilty of these horrid Crimes ? If not , he must be so Uncharitable , as to think they do not act according to their Principles , or must confess that these things do not follow from them . Fourthly , When he saith his Exposition is so very evident , that it is matter of just Admiration , that any Rational and Considerate Person can with-hold his assent from it ; and that the reason why we do not see , or seeing will not own it , is because it thwarts our Passions , Interests and Lusts , Customs and Prejudices : Because we have not purged our selves from the Prejudices of Sense , disingaged our Hearts from the love of sensible Objects , nor entred so far into the Methods of true Mortification , as to be capable of Conviction : That they who allow not of it , are Guilty of strange and amazing Partiality and Presumption , unwilling not only to obey the Command , but to understand it , and rather willing to shew a thousand Arts and Devices ●o shift off , and evade the genuine force of it . I say , when he useth such Expressions , let me entreat him to consider whether it doth become him thus to bespatter all his Adversaries , and tell them to their faces , if they will not yield assent to his odd Notion , they must have Lusts and Passions , which obstruct the Evidence of Truth ; to cause all his Fathers and Brethren who comply not ▪ with his Sentiments , which scarce any of them do , as Guilty of strange and amazing Partiality , as Men not purged from the Prejudices of Sense , not disingaged from the love of sensible Objects , not entred so far into the Methods of true Mortification , as to be capable of Conviction . Fifthly , Because it may be some Inducement to him , to shew more moderation in his Censures of those that differ from him in this Matter , to consider that the Great Mr. Norris was formerly of the same Opinion with them , and that they differ no more from him , than he now differs from his former self , I shall proceed to shew that in his former Treatises he hath conspired with us in this matter . For , 1 st . In his Idea of Happiness , discoursing of the Degrees of the love of God , he saith , The Computation of Bellarmine is accurate enough , who reckons Four. The first , is to love God proportionably to his loveliness , i. e. with an infinite Love , and this Degree is peculiar to God himself ; The second , is to love him not proportionably to his Loveliness , but to the utmost Capacity of a Creature , and this Degree is peculiar to Saints and Angels in Heaven . The third , is to love him not to the outmost Capacity of a Creature absolutely considered , but to the outmost Capacity of a mortal Creature in this Life ; and this , he says , is proper to the Religious . The fourth , is to love him not proportionably to the outmost Capacity of a Creature , but only so as to love nothing equally with , or above him , that is not to do any thing contrary to the Divine Love ; and this , saith Mr. N. is an absolute indispensable Duty , less than which will not qualifie us for the Enjoyment of God hereafter . In his Treatise of the Theory and Regulation of Love , he saith , That as we are obliged to love God , so ought we to love him beyond all other things whatsoever . — We may , and must Prefer him in our Love , Thou shalt love the Lord thy God with all thy Heart , with all thy Soul , with all thy Mind , and with all thy Strength . So runs the Commandment , and very just we should ; for if , even in particular Goods , Order requires that the most lovely should be loved most : N. B. much more ought we to love him who is the very Essence of Good , Good it self , beyond all Derivative and secondary Good. In his Treatise of Heroick Piety , he hath these words ; I know it is usually Objected , That what is supposed to be thus Heroickly performed , is inclusively enjoined by virtue of those comprehensive Words , Thou shalt love the Lord with all thy Heart . To which Objection he Answers thus : I conceive that All which is intended by that Phrase amounts to no more than , ( 1st . ) a sincere love of God , as 't is opposed to that which is partial and divided ; and , ( 2dly , ) such a degree of loving as admits of nothing in competition with him : And thus far reaches the bounds of indispensable Duty , it being impossible that he who does not love God in this Sense and Degree , should keep his Commandments . Now here I would crave leave to ask him whether , when he wrote these things , He could not but be sensible that he did not rise up to the Letter of the Text , and that it manifestly required a more elevat●d Sense ; though , to preserve his Heroick Piety , he pretended to conceive , it amounted to no more than loving God sincerely in opposition to a par●ial ●●d divided love , and so as to admit of nothing into competition with him ? Whether by these Savings he taught Men to love God less th●n ●e r●●●ired , to defraud him of his due , to r●sist his W●ll ? &c. Whether he only said these things , as b●ing then under the Power of his Passions , Lusts , Interests , Customs and Prejudices , and not being in due measure purged from the Prejudices of Sense , not disingaged from the love of sensible Objects , not so far entered into the methods of true Mortification , as to be capable of Conviction ; and of having his mind wrought upon by the light and force of Reason ? If not , let him learn hereafter , from his own Sense and Experience , not to pass such severe and undue Censures on his Brethren . Having premised these things , I proceed , 2 dly , To establish and confirm the common Exposition from the Evidence of Scripture , and of Reason . Let it be then observed , First , That this Command was given to the Iewish Nation , and is only cited by our Lord , or by the Lawyer , from Deut. 6.5 . where the words runs thus , Hear , O Israel , the Lord thy God is one Lord , and thou shalt love the Lord thy God with all thy mind , and with all thy soul , and with all thy might . Now hence ariseth a demonstration , that this Text cannot be expounded so as to exclude all love , or all desire of the Creature . For the Land they lived in was the Land of Promise , stiled by God himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The pleasant Land , or , The Land of Desire , Psal. 106.24 . Dan. 8.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Land of Glory , or the Glorious Land , as being the Glory , the most pleasant , and desirable of all Lands ; to encourage them to go in and possess it , it is represented to them as an exceeding good Land , a Land which floweth with Milk and Honey ; a good Land , a Land of Wheat , and Barley , and Vines , and Figtrees , and Pomegranates ; a Land of Oil-Olive and Honey ; a Land wherein they should eat Bread without scarceness , and in which they should not lack any thing ; a Land which the Lord thy God careth for ; the eyes of the Lord thy God are upon it , from the beginning of the year , even to the end of the year . And might they not desire what was the very promise made to the Seed of Abraham ? Might they not love , or be pleased with a Land so glorious , so pleasant , and desirable ? Doubtless they would have marched but heavily through the Barren and Desolate Wilderness , had Moses by this Precept forbid them to desire , or be pleased with this Land flowing with Milk and Honey . Moreover , the Blessings of this Life were the chief things which God did promise to these Iews , as the Reward of their Affection and Obedience to him ; whence he is said to give them Wealth , that he might stablish his Covenant with them , to make them plenteous in the Works of their hands for Good : And the taking away of those outward Blessings was the chief thing threatned in the Law of Moses , to deter them their Disobedience ; For , saith God , if you will hearken diligently to my Commandments , to love the Lord your God , and to serve him with all your heart , and with all your soul , then will I give you the Rain of thy Land in due season , that thou mayst gather thy Corn , and thy Wine , and thy Oil : And I will send Grass in thy Field for thy Cattle , that thou mayest eat and be full . Ye shall serve the Lord thy God , and he shall bless thy Bread , and thy Water ; and I will take Sickness from thee , and fulfil the number of thy days . Ye shall do my Statutes , and shall keep my Iudgments ; and ye shall dwell in the Land in safety , and the Land shall yield her Fruit , and ye shall eat your fill . If ye walk in my Statutes , and keep my Commandments to do them , then will I give you Rain in due season , and the Land shall yield her increase , and the Trees of the Field shall yield their Fruit , and you shall eat your Bread to the full , and dwell in your Land safely . And I will give you peace in the Land , and you shall lie down , and none shall make you afraid ; and I will have respect unto you , and make you fruitful , and multiply you . If thou observe to do all the Commands which I command thee this day , blessed shalt thou in the City , blessed in the Field , blessed in the Fruit of thy Body , of thy Ground , of thy Cattle , in the encrease of thy Kins , and the Flocks of thy Sheep , in thy Basket , and thy Store : The Lord shall command the Blessing upon thee in thy Store-Houses , and all that thou settest thy hand unto : The Lord shall make thee plenteous in Goods , in the Fruit of thy Body , of thy Cattle , and thy Ground : The Lord shall open to thee his good Treasure , the Heaven to give thee Rain unto thy Land in its season , and to bless all the work of thine hand . If thou obey the voice of the Lord , he will make thee plenteous in every work of thine Hand , in the Fruit of thy Body , of thy Cattle , and of thy Land for Good ; for the Lord will again rejoice over thee for Good , as he rejoiced over thy Fathers . These temporal good things he declares to be his Gifts ; for these he requires them to bless the Donor , saying , When thou hast eaten , and art full , then shalt thou bless the Lord thy God , for the good Land he hath given thee ; commanding them to rejoice in every good thing he hath given them . Moreover , upon their Disobedience , he threatneth the removal of all these Blessings , and to strip them of all these good things ; that he would shut up the Heavens , that there be no Rain , that the Land yield not her Fruit , and that they should perish quickly from the good Land that God had given them ; that they should be cursed in their Basket and Store , in the Fruit of their Body , of their Land , of their Kine , and Sheep ; that he would send upon them Cursing , Vexation , and Rebuke in all they put their hand unto ; and that they should serve their Enemies in Hunger , and in Thirst , and in Nakedness , and in want of all things . Now if God , by requiring them to love the Lord with all their Hearts and Souls , had enjoined them not to desire , or affect any of these outward things , to what purpose doth he promise what he forbids them to desire ? Or what Encouragement can such Promises afford them thus to love him ? If these things were in no sense their good , why are they stiled God's Blessings and his Gifts ? And why are they commanded to rejoice in them , and so bless him for them ? Yea , why are they said to be blessed in them ? But if they were their good things , why might they not desire or effect them proportionably to the Goodness that was in them ? Yea lastly , if they were not good and desirable things , wherein consists the hurt and Curse in being stripped and deprived of them ? 'T is therefore manifest that this Interpretation , as it casts a slur and a reproach on all God's temporal Blessings , as having in them nothing good , nothing fit to be desired , or worthy to be loved , and therefore tends to rob him of the Praises due unto him for them , so doth it also impair the force of all the Promises by which God did endeavour to engage his People thus to love him , and of those threats by which he did deter them from their Disobedience ; this therefore cannot be the genuine import of these words . Again , from this Consideration , That this Command was given to the Iewish Nation , it follows that it ought to bear the Sense which is the certain import of it in all those other places of the Old Testament where it only doth occur , it being only found in the New Testament as a Citation thence . 'T is therefore certain , that it doth not require us to love God in perfection of degrees , or in the elevated Sense contended for , but only to love him with a sincere and a prevailing love . For , First , God's Servants entred into a Covenant to serve the Lord after this manner . Thus Asa gathered all Benjamin and Iudah , and they entred into Covenant to seek the Lord God with all their Heart , and with all their Soul. And good Iosiah , with all his People , made a Covenant before the Lord to walk after the Lord , and to keep his Commandments with all their Heart , and with all their Soul : Now if , in this Covenant , they promised to love God with every degree of every Power , with the whole possibility of the Soul ; to bestow on him not only the highest Degree of it , but every Degree of it , the whole ; and to make him not only the Principal , but the only Object of their love , they promised what they knew they never could , what to be sure they never did perform . And why then is it said , That the People stood to the Covenant , and that God wus found of them . But if they only promised love of Sincerity , and love to God above all other things , and that they would adhere to him and his Service , then may this Phrase Import no more . Secondly , This God required them to do , to render them the Objects of his Grace and Favour , promising to have Mercy on them in their Captivity on this Condition . If from thence , saith Moses , thou shalt seek the Lord thy God , thou shalt find him ; if thou seek him with all thy Heart , and all thy Soul. And again , if thou shalt return to the Lord thy God with all thy Heart , and with all thy Soul , then the Lord thy God will turn thy Captivity , and have Compassion on thee , and will bring thee into the Land which thy Fathers possessed ; and thou shalt possess it , and he will do thee Good. And upon this Condition only doth Solomon desire this Mercy , saying , If they turn to thee with all their Heart and all their Soul in the Land of their Enemies , then hear thou their Prayer and their Supplication . Now is it reasonable to conceive that God required such an absolute Perfection of Degrees in their Affection and Obedience , to qualifie them for his Favour under their Captivity ? If so , they must for ever have continued Captives . Would he promise to restore them to their good Land , and to do them Good upon a Condition that would not permit them either to desire that pleasant Land , or any other Temporal Enjoyment as their Good ? Sure the Suspension of his Favour upon this Condition , is a clear Evidence , that this Phrase bears a milder Sense . Thirdly , God doth acknowledge that some of them did actually love him thus , That King David had kept his Commandments , and followed him with all his heart , saving in the matter of Uriah ; and yet we find him Guilty of Mistrust of God's own Promise , by saying , I shall one day perish by the hand of Saul ; of Lying to Abimelech , of a rash Oath , in Swearing to cut off the House of Nabal ; of Injustice , in giving a deceitful Ziba half the Goods of Mephibosheth ; and of Pride , in numbering the People . God also testifies of good Iosiah , That he turned to the Lord with all his Soul , and all his Heart , and all his Might , since therefore God himself declares of Men thus subject to Imperfection that they did thus love him , that love cannot require a Perfection of Degrees , but only a sincere and prevalent Affection to him . In a word , in the Language of the Old Testament , to serve God with the whole heart and Soul ; to walk before him with a perfect heart , and with Integrity of heart , hath an essential respect to the owning him alone to be the true God , in opposition to all strange Gods , and the continuing stedfast in his Service , in opposition to the Service of the Heathen Idols , or the Calves of Dan and Bethel ; Thus when God permitted a False Prophet to arise among them , and to shew a Sign , or do a Wonder to tempt them to desert him , and go after other Gods , he declares he did this for tryal , Whether they loved the Lord their God with all their Hearts , and all their Souls , and therefore it must be sufficient to shew they did so , that they were not prevailed upon by that false Prophet to decline from following after God , but still cleaved stedfastly to him . Hence of those Kings who , with the true God , served Idols , or served him in an undue manner ; it is said , they did not serve God with all their hearts . V. G. Iehu took no heed to walk in the Law of the Lord his God with all his heart , for he departed not from the sins of Ieroboam . And of Solomon it is said , That his Wives turned away his heart after other Gods , and his heart was not perfect with the Lord his God. Of Abijam , That his heart was not perfect with the Lord as the heart of David his Father , for he walked in all the sins of his Father Rehoboam , who forsook the Law of the Lord. And of Amaziah , That he did that which was right in the sight of the Lord , but not with a perfect heart ; because coming from the Slaughter of the Edomites , he brought the gods of the Children of Seir , and set them up to be his gods ; and bowed down himself before them , and burnt incense to them . Whereas the contrary is said of all those Kings who put away all Idolatry , and served him according to the Law of Moses , viz. of Hezekiah , who removed the high Places , and brake the Images , and cut down the Groves , it is said , That he walked before the Lord in truth , and with a perfect heart . Of Asa , who removed all the Idols which his Father had made ; That his heart was perfect with the Lord all his days . And of Iosiah , who put away all the Images , and the Idols , and the Abominations which were in the land of Iudah , and in Ierusalem ; That he turned to the Lord with all his heart , and with all his soul , and with all his might , acccording to all the law of Moses . Thus of Iudah revolting from the Lord , after the Punishment of Israel for her Idolatry , it is said , she turned not unto the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from her whole heart , but feignedly . And the advice of Samuel to Israel runs thus , Serve the Lord with all your heart , and turn you not aside after vain things . From which Observation we may reasonably Collect , that when we love God , so as not to make an Idol of any thing by loving it in opposition to his will , or equally with God , or so as that it Rivals not him , nor draws our Hearts from that Obedience we owe to him ; then do we in the prime import of this Phrase , love God with all our Souls and Hearts ; and hence we learn how apposite the reason here assigned is , for loving God with all our Hearts and Souls , viz. That the Lord is one God , or that he only is the Lord , and therefore to him alone belongeth the superlative Affection of the Soul and Heart , which is due from all Creatures to their God. Thirdly , The love required by this Text , our Lord requires as the Condition of Salvation ; for the Question of the Scribe was this , By doing what shall I inherit Life Eternal ? the Answer of our Lord is this , Thou shalt love the Lord thy God with all thy heart , &c. this do , and thou shalt live , i. e. eternally . What therefore he requires in this Text he plainly doth require as the Condition of Salvation . Now that cannot be love of God with that Perfection of degrees which excludes all Imperfection , and so all Sin , for were that made the necessary Condition of Salvation , no Person could be saved , the best of Men being Imperfect , and subject to sin in this Life . Moreover this new Exposition destroys the Covenant of Grace , for that requires only sincere Obedience as the Condition of Salvation , and introduceth again the Covenant of Works , i. e. a Covenant requiring perfect Obedience in order unto Life . Fourthly , If to love God with all the heart , import the loving him with all our love , so as to have no other Object of our love , or on which we may in any measure set out heart , then to love God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all our Mind , and all our Understanding , must import that we must have no other object of our Mind , no Knowledge , no Understanding of any thing else , nothing but God on which we may imploy our rational Faculties , the reason being perfectly the same in both cases , because the Command is so , but this is manifestly absurd , as being not only contrary to the Practice of all Mankind , but destructive of all Sciences , all Arts and Trades , unless they are best learnt , and acquired by thinking upon God alone . Moreover this Exposition , as it gives the truest import of these words , so hath it also this to recommend it , that it serves all the designs of Religion in the General , and of Christian Religion in Particular , as much as doth the Exposition of these words for which good Mr. N. and the Lady do so much contend . For , First , Do Mr. N. and the Lady recommend unto us their Sense of this command as an effectual preservative against Sin ? Sure this is done as fully by that love which doth engage us to be always ready to lose any temporal Good , or suffer any temporal Evil , rather than commit the least Sin against God. Moreover can his Understanding be prevailed upon to prize any thing , or be concerned for any thing so much as to endeavour to obtain , or to preserve it by displeasing God , who values the favour of God infinitely above all other things , and counts them loss and dung compared to him ! Can his Will be diverted from God by any temporal Concerns , or any Charms of a Temptation , who loves him so as still to cleave unto him , in opposition to all other things , and to admit of nothing which stands in competition with him for his love ; yea , who has nothing he doth not truly hate and despise , comparatively to his Favour ; nothing that can tempt him to depart from him , or do the thing that will provoke his Displeasure ? can he offend in his Affections to , or his desire of any worldly Good , whose love to God , and his desire to enjoy him , will not permit him to desire any thing in opposition to him , or against his Will and Pleasure ? If then the Love we plead for will not permit the Lover to offend in Mind , in Will , Affection , or Desire , how can it suffer him to offend in Action ? How pure and chast then must his Soul be , that is so thoroughly purged of all created Loves , and in whom the love of God reigns so absolute , and unrival'd , as it does in such a Lover's Breast , who never suffers any thing to stand in Competition with his Love and Duty to his God ? But when it once begins to do so , hates and rejects it with the utmost detestation . How secure must he needs be from Sin , when he has not that in him which may betray him to it . He has but one Love at all predominant in his heart , and that is for God , none but what is entirely subject to , and governed by it ; and how can he that thus loves nothing but God , be tempted to Transgress against him . Secondly , Do they represent the Sense which they impose upon this Precept as that which elevates the amorous Soul to the most noble Heights of Piety , as an effectual means to secure Obedience , and a strong Impellent to Good ? Will not that Love which will not suffer me to Sin against God preserve me holy , pure , and harmless before him in love ? Will not that Affection do the same which obliges me , ( 1. ) to prize him above all things , to esteem him infinitely more valuable in himself , and infinitely more beneficial to me than all things else I can enjoy ; to look upon him as my chief Good , the only Felicity of my Immortal Soul , the only Being in whom its Everlasting Happiness , and its true Satisfaction doth consist . Oh! What can be too difficult to do , to acquire a more perfect Enjoyment of what we thus love and prize ? What can be too hard to suffer for the sake of the chief Object which hath thus won our heart ? ( 2. ) Will not that Affection which so powerfully doth convince me , That there is infinitely more Excellency in God , more Happiness to be expected from him , than all the Honours , Pleasures , Profits , Interests , Relations , and Satisfactions of the World can tender , engage me always to prefer his Service before these base and trivial Interests ? And ( 3. ) will not that Love which carries my Heart more ardently , my Desires more fervently after God than any other thing , make me long , breath , pant , thirst more after him , rejoice more in his Favour , and be more satisfied with it than in Marrow and Fatness ; make me diligent and vigorous , always abounding in the work of the Lord. Whilst this Devout Lover thus Contemplates the Divine Perfections , whilst he looks on God as his exceeding great Reward , and desires him accordingly , is not his Obedience prompt , and ready ? Does not his mind move with alacrity , and unwearied vigour ? And are not all its Motions regular and pleasing ? Must not he who so zealously desires , and so impatiently thirsteth after God , be very well disposed , and above all things industrious to unite himself unto God , must not he who thus prizes him for his incomparable Excellencies , think it his Happiness and Perfection , and therefore make it above all things his endeavour to be like him ? Must not that secure our Obedience to him , which constrains us always to prefer our Interest in his Perfections , and in the Blessings he hath promised to the Obedient , before all other things : To obey him , rather than Man ; to please him , rather than to gratifie our selves ; to enjoy him , rather than any worldly or carnal Interest whatever : And forces us to say with the Psalmist , Whom have I in Heaven like thee , or what is there on Earth I can desire in comparison of thee ? What incentive can he want to engage him to walk before God unto all well-pleasing , and to perfect Holiness in the fear of God , and what a wonderful Progress must he needs make in it ? Whether will not this superlative Love of God carry him ; and to what degrees of Perfection will he not aspire , under the Conduct of so Divine , so Omnipotent a Principle ? If Obedience be the Fruit of Love , then what an entire Obedience may we expect from so intire a Love as can admit of nothing into competition with it , nothing which is not wholly subject to , and governed by it ? And so can have no Suckers to draw off the Nourishment from it , no other Love to check and hinder its Growth ; what is there that can hinder him who has so emptied his heart of the Creatures , and devoted it so entirely to God , that his desire of all other things is always comparatively none , and , when they hinder his desire of him , are absolutely none , from reaching the highest pitch of assumable Goodness ? Since therefore where-ever Obedience is found , 't is a certain Criterion of Love ; and to derive universal Obedience from the Love of God , or to argue from that Obedience to the entire , N. B. Love of God , is as sound a way of Argumentation , as to prove any other Effect by its Cause , or Cause by its Effect . Hence from the universal Obedience which this Love must produce , I argue demonstratively , That it is that entire Love of God which is required by the Command , To love God with all our hearts . Seeing there is no better Diagnostick to discover our Love , then by observing what is the most frequent Subject of our Thoughts ; and where-ever the weight of our Desire rests , the stream of our Thoughts will follow ; it being certain , that what I prize above all things , and above all things desire , must be still uppermost in my Thoughts , and be the very thing on which the weight of my desire rests : What better Diagnostick can I have to prove my Genuine Affection to that God I do so infinitely prize , so fervently desire , and in Affection do prefer before all other Objects ? If therefore we would come up to our Holy Religion , if we would be those Wise and Excellent Creatures that God designs we should , let us above all things fix our love upon its proper Object , put it into a regular Motion , and then do but allow it scope , and faithfully pursue its Tendencies , and we need not be afraid of doing amiss ; we should run the Race that is set before us with Chearfulness and Vigour , in a direct Line , and with unwearied Constancy . For what wise Man would think much to relinquish a lesser , for a greater Good ? Or shew any Inclination for lower Delights , when courted to the Enjoyment of the Highest ? Thirdly , Do they say the Love of God they plead for makes the best provision for our Pleasure ? Is not this as true of the measures of Divine Love assigned by us ? For have not we who Contemplate and Prize him as our Chiefest Good , and our exceeding great Reward , compared to whom nothing is lovely or desirable , the same Object still present with us ? And the same reason to fix the Eyes of our Understanding on , and direct the Motions of our Will towards him ? May we not always Contemplate and Enjoy his Beauty , asswage our Thirst at this Fountain , and feast our hungry Souls upon his never-failing Charms ? And must not the Assurance of our Interest in so great a Good , our Enjoyment of a Reward so Excellent , our sight of such a Perfect and a Charming Beauty , the Satisfaction which all our Appetites may find in sweet Communion with , and in Enjoyment of him who is so able to replenish all our Faculties , and gratifie all our Desires , even Ravish our Hearts , and fill our Souls with unspeakable Delight ? Must not these Sentiments be highly Ravishing and Entertaining , must they not fill every Faculty with a full Tide of Ioy ? Must they not be Sweets that know no Bitter , Ioys without Allay , Pleasures that have no Sting ? Fourthly , Do they add that by this Love we are secured from Disappointment , Iealousies , and all that long train of Pain and Grief which attends Desire when it moves towards the Creature . While others are tormented with Fears and Cares , unsatisfied Desires , and unprosperous Attempts , &c. Are they not as entirely secured from any thing of this nature who love nothing , and desire nothing but in relation to God , i. e. as it enables us to serve him , is instrumental to his Glory , or to our Enjoyment of him , or to perform the Duty we owe to others for his sake ? And , 2 dly , in Subordination to God , so as that our Love to , or our desire of them , is wholly subject to , and governed by our Affection to him . And , 3 dly , with entire Resignation to his all-Wise Providence , and full Submission to his Will ; so that we desire nothing but conditionally , if Divine Wisdom see it good for us , we ask nothing but with this Restriction , if it be thy pleasure ; and are still ready to par●t with it , when he who gave it is pleased to recal it , and to say when he hath done so , The Lord gave , and the Lord hath taken away , blessed be the Name of the Lord. For what more naturally tends to produce in us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Quietness , that Smoothness , and Tranquillity of Spirit in all Conditions and Events , in which Philosophers have plac'd the Happiness of Man ? Is it not evident that he whose Will is thus resigned to the Will of God , cannot be cross'd in his Desires ? and so he never can admit of a Disturbance , or a Disappointment , or be in Pain , or an excess of Grief , but whatsoever doth befal him , can possess his Soul in Patience ; he fears not any thing which may betide him , because he knows it must befall him by the Direction of that Providence which he is willing should dispose of all his Interests and Concerns , nor is he troubled with distracting Cares for any thing he wants , because he is contented to want what Providence sees fitting to deny him . How happy therefore is the Man who can thus Order and Regulate the Master and leading Passion of his Nature . That can thus love the Lord his God with all his Heart , Soul and Mind ; how to be envied is that Man who can thus disingage his Affections from the Creature , and settle his whole Love upon God ? [ That he loves nothing else but for his sake , nothing but as 't is instrumental to his Glory , nothing but with entire submission to his all-wise Pleasure . ] That can force the Creatures to withdraw , command their absence , and wholly empty his heart of their love . [ Yea can hate and despise them whenever they prove Temptations to , or Hinderances of his Love to , or his Enjoyment of God. ] How ravishing and lasting are his Delights ? How solid and profound is his Peace ? How full and overflowing are his Joys ? How bright and lucid are the Regions of his Soul ? How entire and undisturbed are his Enjoyments ? What a settled Calm possesses his Breast ? What a firm stable Rest does his Soul find when she thus reposes her full weight upon God ? How loose and disentangled is he from the World ; and how unconcerned doth he pass along through the various Scenes and Revolutions of it ; how unmoved and unaltered in all the several Changes and Chances of this present Life ? Why therefore doth Mr. N. tell us , That the Man that harbours Creatures in his Bosom , and divides his Heart betwixt God and them , will be always in great danger of being betrayed by them ; and though he should with great Care , and habitual Watchfulness preserve for God a greater share in his Affections ( which is the most such a one can pretend to ) yet he will have such a weight constantly hanging upon his Soul , that he will be never able to sore very high , or arrive at any Excellency in Religion ? Can our Love of what God promises ; our Esteem for his Blessings ; our Desire of what he commands us to pray for that we may , and to give thanks for when we have received , be obstructive to our advancement in Religion ? Can that Heart be said to be divided betwixt God and the Creatures , which never suffers the Creature to come in competition with him , never loves it in opposition to him ? Can that Soul have any weight upon it obstructing its ascent to God , which always infinitely prefers him in her Affections before all other things ; and is still ready to quit them for his sake ? In fine , it may deserve to be considered , that we cannot safely argue that a thing is , may , or should be so , because it would be an advantage to Religion were it so : For what an advantage would it be to Truth , to have a living Infallible Iudge of it ; or that every Parson of a Parish , or every Private Person were Infallible ? But must we therefore grant to the Papist such a living Iudge , or to the Quaker such an Infallible Spirit ? What fine Harangues might Mr. N. and the Good Lady make of the Advantages to Religion , which might arise from living without sleep , or weariness , or without the Body which presseth down the Soul , and yet all their fine Rhetorick would be lost , because this sutes not with that Nature God hath given us ; if then he hath given us a Nature subject to the same Necessities of other things , as well as Sleep and Faculties , which cannot but desire them ; so that we may expect as well to live without the Body , as without them : They must also spend their Rhetorick in vain , when they endeavour to perswade us to banish all desire of the Creature from us . CHAP. IV. The Contents . This Chapter contains an Answer to Mr. N.'s Arguments from Scripture , for a love of God exclusive of all love of Desire of the Creature ; as , V. G. 1st . From these Words , Thou shalt love the Lord thy God with all thy heart , &c. Matth. 22.37 . § . 1. 2dly . From those Words of St. James , Ye Adulterers and Adulteresses , know ye not that the Friendship of this World is enmity to God , James 4.4 . § . 2. 3dly . From these Words of St. John , Love not the World , neither the things that are in the World , 1 John 2.15 . § . 3. And to his Arguments against the relative Love of the Creature , V. G. 1. That it is as much Idolatry as the relative Worship of the Creature . This Answered , 1. ad hominem , by shewing that it was formerly approved by Mr. N. 2. By shewing the Disparities betwixt the relative Love of the Creature , and the relative Worship of Images , § . 4. Object . 2. If Creatures be truly and properly lovely , as being our true and proper Good , they are to be loved absolutely and for themselves ; if not , they are not to be loved at all . Answered , by shewing in what Sense they may be stiled our true and proper Good , and be loved for themselves , viz. as that imports a love of them only for that Goodness God hath put into them ; and how they may not be loved absolutely , and for themselves , viz. as that excludes the Subordination of that Affection to the Love of God , § . 5. AGainst this sense of the Words I plead for , Mr. N. hath but one Objection from the words themselves , and it runs thus , The Text saith , Thou shalt love the Lord thy God with all thy heart , and with all thy Soul , and with all thy Mind , but does he love God at this Rate , who loves him only principally , and more than any thing else ? Does this exhaust the Sense of this great Commandment ? Can he be said , with any tolerable Sense , to love God with all his Heart and Soul , that only loves him above other things , at the same time allowing other things a share in his love ? Can he be said to love God with all his Love , N. B. who loves him only with a part ? What though that part be the larger part , 't is but a part still , and is a part of the whole ? What Logick , or what Grammar will endure this ? To this I answer , First , That he assumes what never will be granted by Divines , viz. That Scripture Phrases must be Interpreted not according to the Analogy of Faith , and the import of the same words elsewhere occurring in the Holy Scripture , but according to the Rules of Logick and of Grammar , which supposition would render the Interpretation of Scripture very absurd in many places . For instance , 1. The Apostle saith , All Men seek their own , and not the things of Iesus Christ ; that is , say Interpreters , many , or most Men , do so . The Gospel was Preached to all the World , to every Creature under Heaven , saith the same Apostle ; and the Faith of the Romans was spoken of in all the World ; when as then many Parts even of the Roman Empire had heard nothing of it . Here therefore all Interpreters allow a Synecdoche totius pro parte , i. e. the whole is put for the most celebrated Parts of the World ; and will he here ask , Can that be said to be Preached to all , and spoken of in all the World , which is only Preached and spoken of in a part of it ? Is a part the whole ? 2. Again , Children obey your Parents in all things ; Servants obey your Masters according to the Flesh in all things , saith the Text. This Generality , say Interpreters , is to be restrain'd to all things honest , to all things belonging to their Right as Parents , or Masters to command ; and will he here cry out , What Logick , or what Grammar will endure this ? 3. In Precepts absolutely negative , and even exclusive , that which in Words is absolutely denied , must be interpreted so as only to import , that 't is denied not absolutely , but comparatively , not as to the whole , but as to the degree ; as , V. G. God saith , I required Mercy , and not Sacrifice ; when as yet the greatest part of Leviticus is imploy'd in giving Laws concerning Sacrifices . Christ saith , Fear not them which can kill the Body ; Samuel , Only fear the Lord , and serve him ; and yet saith the Scripture , Fear the Lord , and the King , and Render to all their dues , fear to whom fear ; so that the import of these Words must be this , Fear not the one so much as the other ; fear not Man or Idols so as to incur the displeasure of God. Labour not for the Meat that perisheth , saith the Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Work not for it ; and yet saith the same Scripture , Let him that stole , steal no more , but rather let him labour , working with his hands the thing that is good , for he that will not labour shall not eat ; so that the import of that Phrase is only this , Do not chiefly , and primarily , labour for the Meat that perisheth ; and will he here again cry out , What Logick , or what Grammar will endure this ? Secondly , I ask what Grammar will not endure it ? I have already shew'd , the Hebrew and the Greek of the Septuagint do use the Phrase in this Sense ; as for the Latins nothing is more common with them than to express an ardent Love , by saying , In amore est totus , unicè amat , toto pectore diligit , omni studio aliquem amplectitur : In French it is as common to say , Ie vous aime de tout mon coeur : We teach our very Children to say , I love my Dad , I love my Mam with my whole Heart ; nothing therefore being more ordinary in every Language than to use this Expression , when we do not in the least intend to signifie the Person we thus love , is loved exclusively of all others , but only that he is very much beloved by us : Why may not the Scripture say this of that God we are obliged to love above all things , and before all things , and so as to love other things only in Subordination and Relation to him ; loving none other with that Love which is due and proper to him ? For as we are commanded to serve him only , and yet may serve our King , our Master , and our Friend ; to fear him only , and yet may fear our Parents , our Superiors and Masters , because we do not serve them with that Religious Worship , nor fear them with that Reverence which is due to God alone : So may we love the Creature with a love of Desire , and our Neighbour with a love of Benevolence , and yet love God only with that Desire and Benevolence which is due to him alone . When Mr. N. proposeth this Objection against his own Opinion , That if the Love of God required our whole Affection , we could not love our Neighbour as our selves , he is forced to Answer thus , that If the Love of God , and of our Neighbour were of the same Kind , that entire Love of the former would indeed exclude the latter ; but this is not the Case , we are not here supposed to love God in the same Sense , or with the same sort of love wherewith we love our Neighbour . So , say I , is it in our case , we do not love the Creature with the same sort of Love , or in the same Sense in which we love God , i. e. not with a Religious Affection , but with a Natural only ; not as our Spiritual , but as our Temporal Good ; not as the Good of our Immortal Souls , but our Frail Bodies ; not as our End , our Rest , or our chief Good , not for its own , but for God's sake ; whereas we love God with a religious Affection , as the Spiritual and Eternal Good of our Immortal Souls , as our End , Rest , and our chief Good , and even for himself : For this he doth , saith the Excellent Bishop Taylor , who loves God above every thing else , for all that supereminent Love by which ▪ God is more loved than all the World , all that Love is pure , and for himself : For the Philosophers were wont to say , A Man loved Virtue for Virtues sake , if he loved it when it was discountenanced , when it thwarted his temporal Ends and Prosperities ; and what they call loving Virtue for Virtu●s sake , the Christian calls loving God for God's sake . And had Mr. N. when he said , There are but two sorts of Love , that of Desire , and Benevolence , considered that this love of Desire may be branched into religious and natural Desires , desire of things Spiritual and Temporal , of things good for the Body and for the Soul , of things to be used here , and to be enjoyed here and hereafter , of things as necessary for our being and our well-being , of things to be desired for their own and for God's sake ; He would have discerned as great a difference betwixt one Love of Desire and another , as betwixt Love of Desire and of Benevolence ; or at the least would not have thought that he who desired the Creature in a sense thus limited , desired him in the same sense , or with the same sort of Desire with which his Love and his Desire is carried out towards his Great Creator . So that I need not now to advertise him , that he should not insist so much on the English Particle with , since the Original Greek from whence these words are cited , ran thus , Thou shalt love the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the whole Heart ; now sure we may love one thing ex animo , from the whole Heart , and desire it entirely , and yet may also sometime imploy our desires upon other things ? The Second Objection from Scripture is taken from the words of the Apostles Iames and Iohn ; the words of the Apostle Iames are these , Ye Adulterers and Adulteresses , know ye not that the Friendship of this World is enmity to God ? Whosoever therefore will be a Friend of the World , is an Enemy to God. Whence he infers , that in St. Iames's account our Heart is so much God's Propriety and peculiar , and ought so entirely to be devoted to him , that 't is a kind of Spiritual Adultery to admit any Creature into Partnership with him in our Love. I Answer , That as a Woman becomes not an Adulteress by any Affection to , or Friendship with another Man , for she ought to love her Friend , and Neighbour , and Relations , and to shew Friendship to them , but only by loving Friend or Neighbour with the love proper to her Husband , with that love which comes in competition with , and invades that conjugal Affection which belongs to him alone . So neither doth all love of the Creature make us guilty of Spiritual Adultery , but only that love of the Creature which is proper to God , and stands in competition with him , and makes us Idolize the Creature , by giving it that share in our Affections which is due to God alone , as is evident from the very words , Ye Adulterers and Adulteresses ; for that * Phrase , as often as it Metaphorically occurs in the Old Testament , imports the declining of the Iews to Idolatry , and the giving that Worship and Service to Idols and false Gods , which belongs only to the true ; and consequently that Friendship of the World which rendred the Persons here represented , Guilty of Spiritual Adultery , must be that inordinate Affection to the World which made it Rival God , and Rob him of the Service and Obedience due to him ; and this the Context clearly shews , for the Friendship of the World there reprehended was such as proceeded from the Lusts which were in their Members , and caused them to desire the World 's Good , not to supply their wants , but to consume them on their Lusts , and such a love of the World as produced Wars , Fightings , and even Murther , that they might obtain the Worlds good things , ver . 1 , 2 , 3 , 4. But , saith Mr. N. Every lover of the Creature is in proportion an Idolater upon our former Principle ; for by loving Creatures we suppose them our Goods , that they are able to act upon our Souls , and affect them with pleasing Sensations , that they perfect our Being , and are the causes of our Happiness , which is to suppose them to be so many Gods ; so that there can be no such thing as loving the World with moderation , since we ought not to love it at all , for we Deifie the Object of our Love ; and to affect the Creature in any degree , is so far to Idolize it . To this I Answer , First , If there can be no such thing as loving , i. e. desiring the Creature with moderation , why doth the Scripture prescribe this Moderation as to the things of this World , by saying , Let your moderation , as to these things , be known unto all , the Lord is at hand . Be careful for nothing , but in every thing by Prayer and Supplication with Thanksgiving , let your requests be made known unto God. Are not our Petitions of these things from God our desires of them ? Is not our dependance on that Providence for them , which will give good Things to them that ask them , the Remedy here prescribed against our anxious Cares for these things ? And must not then the Moderation here required Respect the same things ? Again , Brethren , saith the Apostle , the time is short , it remaineth that both they that have Wives , be as if they had none ; and they that weep , as though they wept not ; and they that rejoice , as though they rejoiced not ; and they that buy , as though they possessed not ; and they that use this world , as not abusing it : For the Fashion of this world passeth away . Here do not all the Ancient Commentators agree that the Apostle prescribes mediocrity as to these transitory Things we can enjoy but for a short time ? And that by commanding us to have and use them as if we did it not , he only doth enjoin us not to have our hearts affixed , and our chief care imployed about them ; and that to abuse the world is thus to use it to the Satisfaction of our Lusts , or so as to imploy all our Studies and Affections on it ; doth not the Apostle himself thus explain our weeping for our lost Friends , viz. That we should not do it immoderately ; and is not that sufficient warrant , so to interpret the other Particulars ? And since these words respect the Moderation of our Joy and Grief , and we do joy and grieve according as we do affect the Objects of those Passions ; why should they not be also deemed to respect the Moderation of our Affection to , or our desires of this World ? Secondly , If we Deifie the Object that we love , we Deifie every Woman that we love in order to Matrimony ; every Child and Relation we desire to preserve , that so we may enjoy the Benefit and Comfort of their Presence ; we Deifie our selves when , according to the Psalmist , we desire life and love many days ; yea , we Deifie all the Meat and Drink we love , and therefore do desire to eat and drink of ; and if I love and desire a Cup of good Wine , because it maketh glad the Heart of Man , I am , ipso facto , an Idolater . Thirdly , I deny that it is necessary that he who loves , i. e. desires any Creature ( suppose Meat when he is hungry , or Drink when thirsty ) must suppose that Creature perfects his Being , and is the cause of his Happiness ; or that it is able to act upon his Soul , and affect it with pleasing Sensations : 'T is only necessary that he should suppose those pleasing Sensations will follow upon the Enjoyment of those Creatures , and are not to be had without them ; for put case a Sensual voluptuous Man were of your Opinion , would he ever the less pursure the delights of the Flesh , and of the sensual Appetites ? Is it not the Pleasure annexed to the Enjoyment of these things which all the World pursue ? And must they not then have the same reason to desire and pursue them , while the same Pleasures are annexed to the Enjoyment of them , whoever be the efficient cause of that Pleasure , or whatever it be that acts upon the Soul , and affects it with these pleasing Sensations ? Fourthly , It cannot be Idolatry to suppose God acts upon my Soul by the virtue he hath put into a Creature , rather than immediately by himself ; for then all the World must have been Idolaters before Mr. M. and Mr. N. made known this new Opinion to the World ; for he confesses that among the whole Tribe of Philosophers that went before them none of them thought any otherwise , or any farther , but universally held , that Bodies had a power of producing such Sensations : 'T is also evident that Children for a long time taste the Pleasures of the Creatures before they can be able to discern that God immediately produces these pleasing Sensations in them ; and that the Generality of the World are still uncapable of knowing that he doth so . Now is not this to vilifie the Providence and Wisdom of God , and to reproach his Goodness to say , That he hath laid the World under a sad necessity of defrauding God of his Worship , and committing that Sin of Idolatry , which he that doth , saith the Apostle , shall not inherit the Kingdom of God. Moreover all Idolatry implies an act of Religious Worship , though misplaced ; now do we by desiring Meat when we are hungry , or Drink when thirsty , or by thus loving Meat and Drink as things which may gratifie our hungry or our thirsty Appetites , by the virtue God himself hath implanted in them , worship Bread and Drink ? All religious Worship proceeds from a direct immediate Intention , either to give Honour to that which we conceive to be God , or else ascribes to the Object worshipped some of the Divine Attributes , or Essential Perfections ; but do we conceive Bread and Drink to be God , by asking them of God , that is , desiring them , or by rejoicing in them as his Blessing , i. e. being pleased , or affected with them as such , or by conceiving he hath put any virtue into them to do us Good ? Do we ascribe unto the Creature any of the Divine Attributes or Perfections , or say in effect they are Omnipotent , by thinking God may enable them to raise pleasing Sensations in us ; or to work upon our Animal Spirits , and by them upon our Souls ? Surely could there be any semblance of Idolatry in this case , it must wholly lie not in conceiving that Creatures can move our Animal Spirits , which is all we say or think they do , but in conceiving that these Animals Spirits can act upon the Soul , and that these Motions of them can be grateful , or ungrateful to it ? The words of the Apostle Iohn run thus , Love not the World , neither the things that are in the World ; if any Man love the World , the love of the Father is not in him : For all that is in the World , the Lust of the Flesh , the Lust of the Eyes , and the Pride of Life is not of the Father , but is of the World. And the World passeth away , and the Lusts thereof , but he that doeth the will of God abideth for ever . Here you have again all Love of the World expresly forbidden , as altogether inconsistent with the Love of God ; not the immoderate Love of the World only : For , 't is plain that the words import a great deal more , namely , That we are not to love the World at all ; that all Love of it is immoderate . To this the Reverend Dr. Barrow Answers , that The Apostle explains himself , that by the World he means those things which are most generally embraced and practised in it ; the Lust , or the desire of the Flesh , that is Sensuality and Intemperance ; the Lust of the Eyes ; that is Envy , Covetousness , vain Curiosity , and the like ; the Ostentation or Boasting of Life , that is Pride , Ambition , vain Glory , Arrogance , Qualities as irreconcilably opposite to the Holy Nature and Will of God , so altogether inconsistent with the Love of him , begetting in us an Aversation and Antipathy towards him , rendring his Holiness distasteful to our Affections , his Justice dreadful to our Consciences , and Himself consequently , his Will , his Law , his Presence hateful to us . And that this is the true import of the words , is highly probable ; 1. Because these things , saith the Apostle , are not of the Father : Whereas the moderate Desire of , and Affection to the World 's Good things , is of that God who hath implanted in us natural Affections and Propensions to them , made them the Objects of our Desires and our Industry , encouraged us to affect them by making the matter of his Promises , and hath allowed us to rejoice in them . 2. Because he saith , He that loveth the World , the love of the Father is not in him , which cannot possibly be true of that Relative and Subordinate Love unto it , which he hath made Provisions for . Again , if we understand by these things , the desire of those things which gratifie our Appetites with Pleasure , V. G. by the Lusts of the Flesh , the desire of Meat , Drink , and voluptuous Enjoyments , as they do gratifie the Flesh ; by the Lust of the Eye , the desire of Gold , Silver , large Possessions , noble Houses , rich Furniture , fair Gardens , as they do gratifie the Eye . By the Pride of Life , the desire of Places of Dignity , Noble Titles , all the Honour and Glory of the World , as they gratifie our Thirst of Honour . Hath he not told us , That the pleasing Sensations which produce these desires in us are not of the World , i. e. the things contained in it , but of the Father ; that they are the natural , genuine , and direct Effects of God ; that 't is of the proper Nature of God to produce them ; that he wills them for themselves , and naturally delights in them , and therefore sure would have us to will and delight in them , and consequently to desire them . What then remains but that we should understand by the love and desire of these things , that immoderate love and desire which tends to captivate our Affections to them ; and to prevail upon us to transgress the Will of God , that we may enjoy or preserve them , that is , the immoderate love and desire of these things . I proceed now to consider what Mr. N. objects from reason against our Relative Affection to the Creature , i. e. our love of it in Relation to God. Now as , saith he , to worship the Creature , though but Relatively , is to give that Worship to the Creature which is proper to to God , so to love the Creature though but relatively , is in like manner to give that love to the Creature which is proper to God ; and if this be thought a sufficient reason to disallow of a Relative Worship , I cannot see why we should not , for the same reason , give Sentence against this Relative Love ; or why one should not be reckoned Idolatry as well as the other . To this I Answer , ( 1. ) That Mr. N. was formerly of another mind ; for in his Discourse of Platonick Love he speaks thus , Because God is of too sublime and refined Excellency to be fastned on immediately by our Love , Plato recommends to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a method of Ascent , which is from loving the Beauty which we see in Bodies , to pass on to the love of that Beauty which we see in the Soul ; from the Beauty of the Soul , to the Beauty of Virtue ; and lastly , from the Beauty of Virtue , to the immense Ocean of Beauty ; and these , saith he , are the Steps of the Sanctuary . Now do we not find here all that Mr. N. condemns in our Relative Love ? viz. the love of the Creatures by way of Relation to God , not as the only , but the final and ultimate Object of our Love ; a love of that Creature for God's sake , or in Relation to God , provided that it do not stop and fix at the Creature , but run on till at last it fix upon God as its final Object . Again , We ought , saith he , to make God the direct and primary Object of our Love , and to love nothing for it self , but only in and for God. In his Aspiration he speaks thus , My God , I will love thee as thou teachest me ; the first and direct Motion of my Love shall be towards thee ; and whatever I love besides thee , I will only love in and for thee . And doth he not here say , that he is taught of God to love other things besides God for his sake ? In his Essay upon Contemplation and Love , he saith , God ought to be the ultimate end of all our Actions ; and we ought not in any of our Actions ( and therefore not in our Love ) to stop short of this Center , but in all our Actions to make a farther Reference either actual or habitual . And again , An end may become evil by being rested in , when it is not the last , without any farther respect or reference . So that 't is the want of this respect and reference , which renders the love of the Creature evil . And now to shew what little cause he had to parallel this Relative Love of the Creature , with the Relative Worship we condemn in the Church of Rome , and so unhappily to pronounce all Christians Guilty of Idolatry , who love any thing besides God for his sake , I need only to remind him of a few things which , had they been considered , would have put him out of love with this Comparison , viz. First , That the distinction of Relative Worship is proper to the Worship of Images , which can deserve no Worship for themselves , but as they represent some Object which deserveth Worship : Now to say thus of all inferior good things , that they can deserve no Love , or cannot be desirable for any real Goodness God hath put into them , is to beg the Question . Secondly , That we only charge them with Idolatry in Worshipping the Cross , and the Images of God , and Christ with Latria , i. e for giving the same Worship which they give to God and Christ , to the Cross , and to the Image , which is a Creature of their own making . Now can Mr. N. charge us with giving the same love to the Creature which we give to the Creator ? Moreover , we charge them with Idolatry , for doing this with the same Individual inward and outward Act ; now can Mr. N. charge us with loving the Creature by the same Individual desire with which we love God. Thirdly , The Relative Worship which they do give to Images is plainly forbid in the Second Commandment , but as this cannot be said of this Relative Love without begging the Question ; so I have sufficiently proved already , that it is highly approved in the Holy Scriptures , That God hath made Provisions for it , accepts of it , and doth encourage us to perform it , as will be still more evident by an Instance proper to this Subject , viz. Mr. N. doth , and must allow a Relative Love of Benevolence to the Creatures , Christ having so expresly said for the Encouragement of our Charity to his Servants ; For as much as you did it to one of these little ones , my Brethren , you did it unto me . And again , Whosoever shall give you a Cup of cold Water in my Name , because you belong to Christ , shall not lose his reward . And the Apostle , that God is not unrighteous to forget your labour of love that you have shewed to his name , in that you have ministred to the Saints , and do minister . And Solomon , that He that hath pity on the poor , lendeth to the Lord. In all which cases there is a love of the Creature for God's sake , or in Relation to God ; a love of the Creature in a Relative , transitive way ; a love of them terminating upon God and Christ , and yet a Love highly acceptable to God , and such as he hath promised richly to reward ; but then it is not love of the same kind with that Affection which I owe to God , as being not an Elicite , or an immediate Act of Religion , as is the love of God , but only an Imperate Act of it , as the Schools speak ; it proceeds not from the same act which carries me directly to God , the love of God being the Cause , that of Man the Effect ; it is not done by any act of my mind joining God and the Creature together , as one integral Object , but it is love to the Creature for that Relation which it hath and bears to God and Christ , and therefore 't is not a forbidden , but a very acceptable kind of Love , though it be plainly Relative . And so it is also in our Love of Desire to the Creature ; for I love them for God and for Christ's sake , when I desire them that I may have wherewith to feed Christ's hungry , and clothe his naked Members , and in all the other Instances fore-mentioned . 'T is therefore evident , that this Relative Love , and the Papists Relative Worship of Images , are so far from being exactly Parallel , as Mr. N. asserts , that they have nothing common to each other but this , that both are stiled Relative , which also happens in that love of Benevolence for God's sake , he allows of . But saith Mr. N. Either Creatures are truly and really lovely , as being our true and proper Good , or they are not ; if they are , then a Relative Love is too little ; we ought to love them with more than a Relative Love ; we ought to love them absolutely and for themselves ; but if they are not , then even a Relative Love is too much ; for what is not truly lovely , is always loved too much , if it be lov'd at all : So that either way there is no pretence for admitting this last Expedient of our Concupiscence , the Relative Love of the Creature . To this I Answer , That when he saith , The Creature is not our true and proper Goods , this may be taken in the most elevated Sense , in which God only is our true and proper Good , and then his Argument runs thus . Either Creatures are to be loved as our God , or else they are not to be loved at all ; and this Consequence I hope is not as clear as the day ; or it may be taken in a large sense for that which is the Good of the whole Man , Soul and Body , and then also I deny that what is not thus lovely , is not to be loved at all ; for I may love , because I may desire my daily Bread , though it be not the proper Good of my Soul , but of my Body only . Or lastly , our true and proper Good may signifie that only which is some way conducing to our Good , to the Advantage and Comfort of this present Life , as being instrumental to the Sustentation , and the Contentment , and Pleasure of this Life , or to our Preservation from those afflictive Evils which are incident to us in this Life ; and all that in this lower sense is lovely , may be loved , and yet not loved * absolutely , and for it self , as that excludes the Subordination of that Affection to the love of God , since thus we are not to desire Life it self , but as this Life conduceth to God's Glory , which is the soveraign end of all our Actions . Secondly , Therefore I add , That Creatures may be said to be loved absolutely , and for themselves , either as that imports only for the Goodness God hath put into them , the Good they do , the Pleasure they afford to our natural Appetites ; and in this sense I have proved they may be loved absolutely , and for themselves , and this I also learn from these words of Mr. N. The Great Author of Nature hath made Provisions for the Entertainment of our natural Faculties , and particular Appetites ; all our Senses , Seeing , Hearing , Tasting , Smelling , and Touching have their proper Objects and Opportunities of Pleasure respectively ; and the Enjoyment and Indulgence of any of those Appetites is then only , N. B. and in such Circumstances restrained , when the greater Interests of Happiness are thereby crossed and defeated . Now sure I may desire that Pleasure of Appetites which God hath made provision for , and consequently may desire those particular Objects which afford that Pleasure , since otherwise that Provision God hath made for the Entertainment of our Animal Falculties must be made in vain . Again , if the Enjoyment of , and the Indulgence of these Appetites is only then restrained , when the great Interests of Happiness are thereby cross'd and defeated ; then the Enjoyment of , and the Indulgence to them is not wholly restrained , and then the desire of that Enjoyment and Indulgence to them is not entirely restained , and therefore in some measure , and in some Circumstances is allow'd . He also owns , that Some repast may be found in the Creature , and that it is Good to be chosen , though not to be rested in ; and may I not then desire that Repast ? May I not love what is Good to be chosen with a love of Concupiscence ? But , 2 dly , to love Creatures absolutely , and for themselves , may signifie to love them exclusively of a Relation to , and the Subordination of that love to God ; and in this sense they are not to be loved absolutely , and for themselves . 1 st . Not exclusively of a Relation of them , and our affection to them to God's Glory , seeing whether we eat , or drink , or whatever we do , we are to do it all to the Glory of God. 2 dly , Not exclusively of the Subordination of the love of them to the love of God , because we must still love them with that Moderation and Indifferency , which will not permit our Affection to them to hazard or obstruct our pursuit of the Supreme Good. For , saith Mr. N. Whenever we turn the edge of our Desire to Created Good , 't is Prudence , as well as Religion , to use Caution and Moderation , and gage the Point of our Affection , least it run too far . Where again he plainly allows of some affection to , and some desire of Created Good , and if Prudence and Religion require Caution and Moderation in the use of those Affections and Desires , they , by so doing , do approve them in some measure , for there can be no Caution or Moderation of our Affections and Desires to that which must not be at all affected or desired . CHAP. V. The Contents . Mr. N. grants , That we may seek , and use sensible things for our Good , but , saith he , we must not love them as our Good ; and that we may approach to them by a bodily Movement , but not with the Movements of the Soul. This is Examined , and Confuted , § . 1. Argument 1. That God is the sole Cause of our Love , and therefore hath the sole Right to it . Answered , § . 2. Argument 2. The Motion of the Will is to Good in General , i. e. to all Good , and therefore to God only . Answered , § . 3. Argument 3. God is the end of our Love , since he cannot act for a Creature , but only for himself , or move us to a Creature , but only to himself . Answered , § . 4. Argument 4. That God cannot be loved too much , nor the World too little . Answered , § . 5. Argument 5. That God having called us thus to the Love of himself , cannot afterwards send us to a Creature , § . 6. Argument 6. A Man cannot repent of placing his whole Affection upon God , or have any thing to Answer for on that account . Answered , § . 7. Argument 7. God only is to be loved , because he only acts upon our Spirits , produceth our Pleasure , and he only does us Good. Answered , § . 8. What the Lady offers on this Subject briefly Considered , and Answered , § . 9. HAving thus considered the Arguments produced from Scripture against the common Interpretation of this Great Commandment , and for a love of God wholly exclusive of all love to , and desire of the Creature , even so far , and so unhappily exclusive of it , that we are told , That he that desires any thing besides God , whatever he pretend , or however he deceive himself , doth not truly love God ; That the desire of God , and desire of the Creature are in their own Nature incompatible , even so incompatible , that whenever the Soul moves towards the Creature , it must necessarily forsake the Creator . I now proceed to the Examination of those Arguments from Reason , by which Good Mr. Norris and the Lady endeavour to establish this Opinion , only premising for the better stating of the Question , What he , and the Good Lady grant to us . And , First , They own , That we may seek and use those sensible things to which , by the Order of Nature , Pleasure is annexed ; That they may be innocently sought for and used , though they must not be loved ; That we may seek and use sensible things for our Good , but we must not love them as our Good. Which in plain terms is affirming and denying the same thing , as is demonstrable from Mr. N.'s definition of the love of Concupiscence , for Pleasure , saith he , is Good , even our Good , seeking Pleasure must suppose a desire of it ; and that desire is Love , or the effect of Love ; for it supposeth a motion of the Soul towards it , and Love , saith he , is only a Motion of the Soul towards Good. Again , seek and use sensible things for our Good we cannot , whilst we suppose they are not Good for us , i. e. that they will do us no Good , if then we may seek , and use sensible things for our Pleasure , and our Good , they must do us Good , and so be our Good : For That , saith he , is our Good , which does us Good. Moreover it may be enquired why he is so indulgent to our seeking of these things , who will not permit us to love them in the least measure , and who contends for an utter annihilation of all desire of the Creature ; does not our Saviour say as expresly , Seek not what you shall eat , or what you shall drink ; as St. Iohn doth , love not the World ? Does not his Apostle say as expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let no Man seek his own things ? And can he tell us any reason why of two things equally prohibited , we may be allowed the one , and not the other , or why the Prohibition of loving or desiring the Creature should be entirely exclusive of all love and all desire of the Creature , and yet the prohibition of seeking and minding the Creature should not be as exclusive of all seeking and all minding of it ? But to proceed : This , saith he in his Letter , I farther illustrate thus , you are to distinguish betwixt the Movements of the Soul and those of the Body ; the Movements of the Soul ought not to tend but towards him who only is above her , and only able to act in her , but the Movements of the Body may be determined by those Objects which environ it ; and so by those Movements we may unite our selves to those things which are the Natural or Occasional Causes of our Pleasure , thus because we find Pleasure from Fire , N. B. this is warrant enough to approach it by a Bodily Movement , but we must not therefore love it ; for Love is a Movement of the Soul : And that we are to reserve for him who is the true cause of that Pleasure which we resent by occasion of the Fire ; who , as I have proved , is no other than God , by which you may plainly perceive what 't is I mean , by saying , that Creatures may be sought for our good , but not loved as our Good. But this , saith he , is more intelligible than practicable . But , 1. Is this Philosophy suitable to the Language of the Holy Ghost ; doth he speak as if we sought and approach'd the Creature only by a Bodily Movement , and not with any Movements of the Soul. Doth not he say , Notwithstanding thou mayst kill and eat flesh in all thy Gates , whatsoever thy Soul lusteth after , according to the Blessing of the Lord thy God which he hath given thee . When the Lord thy God shall enlarge thy Borders , and thou shalt say , I will eat flesh because thy Soul longeth to eat Flesh , thou mayst eat Flesh whatsoever thy Soul lusteth after . Thou shalt kill of thy Herd , and of thy Flock which the Lord hath given thee , and thou shalt eat in thy Gates whatsoever thy Soul lusteth after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all the desire of thy Soul , thou mayst eat , saith the Hebrew thrice ; Thou must do it only by the Movements of the Body , saith Mr. N. Again , Thou shalt bestow thy Money for whatsoever thy Soul lusteth after , for Oxen , or for Sheep , or for Wine , or for strong Drink , or for whatsoever thy Soul desireth . Where again we find , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desire of the Soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Concupiscence of the Soul allowed to go forth towards Oxen , and Sheep , and Wine , and strong Drink . The Preacher also laments the Folly of the Man who having Riches , Wealth and Honour in such abundance , that he wanteth nothing which his Soul can desire , and yet he hath not an heart to enjoy them freely , and delight himself in the Good of them . See Isa. 58.11 , 12. Rev. 18.14 . So plainly doth the Holy Ghost contradict this New Philosophy . 2 dly , Is it suitable to the Sentiments of Mr. N. when he saith , There are some things in the World which I love , N. B. with great passion , such as are Conversation with select Friends , or Men of Harmonical and Tuneable Dispositions , Reading close and fine-wrought Discourses , solitary Walks and Gardens , the Beauty of the Spring , and above all , Majestick and well composed Musick ; these I delight in with something-like satisfaction and acquiescence , and the last , could I enjoy it in its highest Perfection , would , I am apt to phansie , terminate my Desires , and make me Happy . Now could he do all this without any Movement of his Soul towards them ? Are none of these things truely and really lovely , because they are Creatures ? Or must he love them too much , if he love them at all ? 3 dly , He is here speaking of seeking the Creatures for our good : Now hath the Body any apprehensions of what is for our good ? Can it desire , or seek any thing under that Notion ? Hath it any apprehension of the Objects that make Impressions on it as the natural or occasional Causes of our Pleasure ? Doth that find Pleasure from the Fire , or remember that it did so ? Is it not evidently the Soul that apprehends , remembers , seeks , desires , and doth all these things ? How unintelligible therefore is it to talk of all these things only as Movements of the Body , and and not as Movements of the Soul ? To take his own Instance , Do we approach to the Fire by a Bodily movement without desiring the Fire , and expecting Pleasure from it ? And is not this desire and expectation a movement of the Soul ? Is it not the Soul which moves those animal Spirits into those Parts and Muscles by which we are enabled to approach the Fire by a bodily movement : So that , as far as I am able to perceive , here is nothing true , nothing satisfactory , I had almost said nothing intelligible in this pretended Illustration . Moreover , when He , and the Lady , allow us to move toward these things , only as the Occasions , not as the Causes of our Good , I ask , Is not the continuance of my Life and Being good ? And is Food only the occasion , is it not the means by God appointed for the continuance of Life ? Is Physick only the occasion , is it not the means of my Health ? Is sleep only the occasion , is it not the means of my Refreshment ? And so of the Pleasure that we find in the Recovery of our Health , and the Refreshments of our wearied Spirits ? And lastly , were it true that God is the immediate cause of all the Pleasure that we find in the Creature , was any Body acquainted with this Notion till these latter days ? Doth one in Ten thousand now believe it ? Are the generality of Men capable of Understanding it ? And must not then all who in former Ages did not , and who at present cannot understand , or believe it , lie under a necessity of desiring the Creature , as the true cause of their Pleasure , and so have a movement of the Soul toward it as such ? So that this matter is both impracticable and unintelligible . The Notion also seems as useless , as 't is unintelligible ; for am I not as much obliged to God for the Benefit and Pleasure I receive from any of his Creatures , whether he do immediately produce that Pleasure in me by occasion of them , or doth produce in me those Faculties by which I am enabled to perceive the Pleasure they afford ? Is not the Pleasure which reflects from them as occasions , or as natural Causes of it , still the same ? And is not the Giver of these Faculties and Creatures the sole Author of it ? Is not causa causae , causa causati ? Must not he who is the efficient cause of all those Faculties by which I perceive Pleasure from the Creatures his Providence affords me , be the true efficient cause of all my Pleasure ? Is it not the same Kindness to give me Money to build me an House , and to pay my Debts my self , as to build an House or pay my Debts for me , since either way my Debts are equally paid , and my House built , and the Benefit is the same . In fine , Doth this Notion tend at all to abate or lessen our desires of the Creature ? Not at all . For be it supposed , that they are only occasions of our Pleasure , yet are they granted to such occasions as are always attended with this Pleasure , and without which it would not be produced in us by God. If then the Object be as pleasing as it would be , provided God had lodged a power in it to excite this Pleasure in me , and given me Faculties to perceive it without his immediate Operation , as certainly it is , then is it also equally desirable ; it being the Pleasure it self , not the efficient of it , that I do desire . Mr. N. saith , We must not desire them as our Good , because they do us no Good ; they afford us no Pleasure , but God doth upon occasion of them . A very Metaphysical Consideration , which scarce any one regards in the pursuit of his Pleasure , and which will abate no Man's desire of it , for the Gratification of the Appetite , the Enjoyment of the Delight , and the pleasing Sentiment is that thing desired and pursued . Now the Creatures being allowed to be the positive Conditions upon which God by his immutable Law and Order stands obliged to give these Gratifications and Delights , and without which he will not produce in us one of these pleasing Sentiments , must not my pursuit of Pleasure , and desire of it , oblige me to desire and pursue that without which I know I cannot have it , and with which I am sure I cannot want it ? they being the positive Conditions determining the Operation of God , to produce this Pleasure in me , i. e. to give me that which only I desire and pursue , and for which only I desire the Creature . However it is granted , First , That we may seek and use sensible things for our Good ; and hence it is inferred , that we may desire and be pleased with , that is , may love them as our Good ; because it is the apprehension of them as Good to us , or as things which may do us Good , which moveth us to use and seek them for our Good. Secondly , 'T is also granted , That we may unite our selves , and approach to them by the Movements of the Body , which Movements of the Body being not Mechanical Motions , but caused by some Movements of the Soul towards them ; hence , I conclude , we may approach or unite our selves to them also by some Movements of the Soul ; which is the thing denied by Mr. N. And having premised this , I proceed directly to return an Answer to the Arguments by which Mr. N. endeavours to establish his Opinion , That the Love of God is exclusive of all Love of the Creature , and doth require us in Iustice to withdraw every straggling Desire from it . I confess , the Incomparable Lady hath let fall some words , which seem to lay an Imputation of the worst of Follies upon this attempt . Her words are these , I will not search for Arguments to inforce this Love , after those incomparable ones you have so well inculcated , which are indeed unanswerable ; And not to be opposed by any thing , but that which is as unconquerable , as it is unaccountable , wilful Folly. But though these be indeed hard Strokes , I 'm sure they come from a very soft and tender hand , and from as sweet a temper'd Soul as lives in Flesh. They therefore must be taken by the right handle , and must be thought to be intended as an high Compliment to Mr. N. not as an imputation of Folly to all that should oppose his incomparable Inforcements of his Tenet . Passing them therefore over with this gentle touch , I pass on to a Consideration of the Arguments of Mr. N. contained in his Sermon , and in his Letters . Then he argues thus , God is the only Cause of our Love , that is , of that Bent or Endeavour whereby the Soul of Man stands inclined to Good in General ; this Notion of our Souls being a necessary Adherent to our Beings , such as we never were without , and such as we never can put off . Now if God be the only Author and Cause of our Love , has He not then the Sole Right and Title to it ? If He does as much Produce my Love , as He doth my Being , why hath He not as much Right to my Love , as to any part of my Nature ? This Argument proves nothing to the purpose , by his own Confession ; for it only proves that God is the Cause of all that Love which is a necessary Adherent to our Beings , such as is all over invincible and irresistible ; of that motion of Love in which we are purely passive , over which we have no more Command , than over the motion of our Heart and Pulse ; which we can never controul ; can never be without ; never can put off ; which the Devils and Damned Spirits , saith he , have , as well as Glorified Saints . Now is this the Love God calls for in this Text ? Is it a purely passive Love which it is not in the Power of Devils to withhold , and in which the greatest Saints cannot excel them ? Is God concerned that we should not want that which is a necessary Adherent of our Beings ? That which we never can put off , never can be with without ? Doth he require that only which no Man can defraud him of ? Mr. N. is sensible that the Text is not at all concerned in this Love , confessing that our Free Love is the only Love that falls under Command , and the only one that is in our Power . And why then doth he argue from such a Love , to that Free , Active Love , which too many are without , and too many do put off ; or from that Love which cannot be , to that Love which is commanded . Moreover This Argument plainly destroys the thing it was designed to establish : For he lays down his Thesis thus , That our whole Affections are to be placed on God , and that we are to love him so intirely , as to love none but him . This , saith he , I shall endeavour to establish upon this double Basis , ( 1. ) That God is the only Author , or Cause of our Love. And will it not hence follow , that he is the only Author and Cause of our Natural Love , Bent , and Inclination to every thing besides himself ? And can he be the only Author and Cause of our Love to all other things , and yet forbid that very love which he alone produceth in us ? God , saith Mr. N. is the Author of all my Love , he hath produced it all , 't is therefore highly just and reasonable he should have it all . God , say I then , is the Author of all the Love of my self , and of my Preservation , my love of Food , Drink , Cloths , of Honour , Riches , Pleasure , Life , my love of Women , and of Sensual Delights , and of the Gratification of all my Natural Appetites according to , and not exceeding the Intention of ( the God of ) Nature , which is acknowledged to be Pleasure . And the natural tendency we have to them being from the Author of Nature must needs be right , it being impossible ( saith Mr. N. ) that God should put a Biass upon the Soul. If therefore it is the Perfection and Duty of every Rational Creature to conform those Determinations of his Will that are free , to that which is natural , or to take care that the Love of his Nature , and the Love of his Choice conspire in one , that they both agree in the same Motion , and concenter in the same Object , as he saith it is , then 't is the Duty and Perfection of our Nature to chuse to Love , or freely to affect the Preservation of our Life and Being , our Food , Drink , Cloths , Honour , Riches , Pleasure , and the Gratification of all our Natural Appetites according to , and not exceeding the Intention of the God of Nature . Again , God is the Cause and Author of all my Love of my self , of my desire of Self-Preservation , and of all that I judge needful for , and pleasant to me . He is the Author of all that natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we bear to our Relations , and also of that love we owe unto our Neighbour , as having made him in all considerable Respects the same with us , or equal to us , and therefore equally deserving our Affection , and having founded it on this clear Principle of Nature , That we should deal with others as we would be dealt with . Will therefore Mr. N. say , That because God is the Author of all this Love of Benevolence , 't is just and reasonable he should have it all ? No sure ; the utmost that he can reasonably hence conclude is this , that it is just and reasonable we should only love our selves , our Relatives and Neighbou●s in relation to God , or in Subordination to him . And this is likewise all he can rationally conclude from God's being the Author of our Love of desire , viz. That we should desire nothing , but with Relation to , or in Subordination , and Submission to him . In a word , as God is the sole efficient Cause of my Intellectual Love in the true Philosophical Sense , by giving me the Faculties , and the Liberty by which I chuse Intellectual Good ; so also on the same is he the cause of all my sensual Love , i. e. of my Love of the Body , of all the Conveniences and innocent Delights of it , as also the sensual Love of Beasts . And must he therefore be the Proper and Immediate , yea , the Sole Object of this Love ? Do you not call that a sensual Desire , whose Object is a sensual Good ? And is God such a one ? A Man saith Mr. N. is in Love , that is , he hath a sensual Desire toward a sensual Good. And this , saith he , cannot be evil ; for then 't would be a sin to be in Love , and consequently there would be a necessity of sinning , in order to Marriage , because no Man ( not therefore Mr. N. ) is supposed to Marry but whom he thus loves ; and so Mr. N. being Married , had once a sensual Desire of a sensual Good without Sin ; and therefore was not obliged by this Commandment to make God the only Object of his Love of Desire . And indeed 't is palpably absurd to say , I do God Injury or Injustice in loving or desiring those things which he hath given me Faculties on purpose to love and desire , which have no other use but to desire , which cannot be satisfied without the Enjoyment of what we desire ; which if he did not intend we should Gratifie , he gave them only as Snares and Torments to us . God's Right therefore in this Case can be only this , that I never love any sensual Good against him , or to the Dishonour of him , but rather that I love it only in Relation , or in Subordination , and Submission to him , not that I love it not at all . I lay down this an evident and undeniable Proposition , that the natural Motion of the Will is to Good in General . But now how can the Will be moved towards Good in General , but by being moved towards All Good ; for to be moved towards Good as Good , is to be moved towards All Good. And how can the Will be moved towards All Good , but by being moved towards an Universal Being who in himself is , and contains All Good ? This is a piece of Sophistry , and a meer Fallacy ; for when we say the Will is moved to Good in General , the meaning of those words is only this , That nothing but what is Good in reality or appearance can move the Will , or that it is always moved by some or other of those things which are contained within the Compass or the Sphere of Good ; not that in all its Motions or Elections it desires all that can be called Good. V. G. I desire to eat when I am hungry , to drink when I am thirsty , to take my rest when I am sleepy , not that I think All that is Good is contained in my Food , Drink or Sleep . Moreover , to be moved towards Good as Good , is not to be moved towards All Good , but to be moved towards any particular Object , sub ratione boni , under this Prospect that it is , some way or other , Good for me to enjoy that Object ; even as to be moved towards Evil as Evil , i. e. sub ratione mali is not to be moved to all that is evil , but to be moved to evil , under the Apprehension or Conviction that it is evil , or pernicious to me . And this we cannot do ; not because we have no motion from God towards it , but to the contrary ; which Mr. N. phancies to be the only reason why we cannot possibly Will , or Love evil , as evil . For that would prove as much that we cannot love Evil at all , under the false appearance of Good ; for sure we have no motion to it from God under that false appearance , but to the contrary : Sure the desiring of Evil can in no sense be the natural and proper effect of that great Impression whereby God moves us continually towards himself . But the plain reason of it is , because to Will Evil , as Evil , is to desire it because it is not desirable ; which is , to move towards it without a motive . And , 2 dly , because 't is to desire what is pernicious to me , because it is so ; which is contrary to the first Principle of self-Preservation God hath planted in us . And hence ariseth also a demonstration , that the Will is not always moved to Good in General , or towards all Good , because it is so often and so powerfully moved to Good apparent only , which being in it self Evil , and only in appearance Good , we can have no motion to it from that God whom , saith he , we move to by moving towards Good in General , nor can it be the effect of that General impression by which God moves us continually to himself . Mr. N. farther argues thus , That as God is the Author of this motion , so is he the end of it too , and he moves us to good no otherwise than by moving us towards himself . For can God move us towards the Creature ? Can he move us from himself ? Can he act for a Creature ? Can he make a Creature his end ? Does not God make all things for himself ? Is he not always his own end ? Hath not this the evidence of a first Principle , that God acts only for himself ? In his Tenth Letter this is offered anew in a great Croud of Pompous and Obscure Expressions . V. Gr. God cannot act but by his Will , that 's most certain , ( i. e. not by his Power , not by his Knowledge , not by his Wisdom , but only by his Will , wonderful confidence . ) But now the Will of God is not , as in us , an Expression that he receives from without himself , ( i. e. I suppose the Word expression may be the Printers , not the Authors fault ; ) and which accordingly carries him out from himself , but an inward self-centring Principle , that both derives from , and terminates in himself , ( as V. G. his Will to create the World , and all things in it , his Will to Redeem Mankind , his Will to Judge the World. ) For as God is to himself his own Good , his own Center , and beautiful Object , so the Love of God can be no other than the Love of himself : Whence it will follow , that as God must therefore be his own End , and what ever he Wills , or Acts , he must Will and Act for himself ; so that the Love that is in us ( to Cherries ) must be the effect of that very Love which God hath for himself ; there being no other Principle in the Nature of God ( no Wisdom , Power , Knowledge , &c. ) by which he is supposed to Act. Now , not to insist on many other Mistakes contained in this Argument , and briefly hinted in the Parenthesis , I answer . First , That whether God can act only for himself , or for a Creature , may easily be determined from these excellent Words of Mr. N. in his Treatise concerning Perseverance in Holiness ; viz. When God perswades Men to be Holy , he perswades every man to that which is best for him , I say best for him ; for God being already possessed of all possible Perfection , cannot act any thing for any ●elf-advantage ; and therefore whatsoever he doth is for the Good of his Creatures . And doth not he act for a Creature , who doth all he doth for the Good of his Creatures ? And therefore , saith he , as God did not at first speak this World into Being , to raise himself a monument of Power , and Divine Architecture ; so neither doth he govern the rational part of it by the Precepts of Religion out of any self-design : ( Now where he hath no self-design , he can have no self end : ) For can a man be profitable to God , as he that is wise may be profitable to himself ? Is it any pleasure to the Almighty that thou art righteous , or is it gain to him that thou makest thy way perfect ? No certainly . And therefore , when he chalked the ways of Righteousness , and Holiness for men to walk in , it could not be for any self end , but purely for the Good of Man. Now I am apt to think that he who acts not for any self end , acts not always for himself ; that he who acts purely for the Good of Man , acts for a Creature , because he acts for the Good of a Creature , and so he acts not only for himself . Moreover , he saith , God hath declared that he is only so far pleased with our Services to him , as they are beneficial to our selves . Whence it is easie to conclude , this is the only end of that Command to serve him ; for had God any other end , he would be pleased with the obtainment of it . Furthermore , I ask what doth he mean , when he saith , The Love of God can be no other than the Love of himself ? He hath confidently told us , There are but these two sorts of Love , love of desire , and love of Benevolence ; and hath delivered it for certain , That as Indigence in the Lover is the ground of his loving with the Love of Concupiscence ; so Indigence in the Person loved , is the Ground of loving him with the Love of Benevolence . And thence he hath concluded , that God cannot be loved by us with a Love of Benevolence ; because there is nothing we can wish to God which he hath not already . And is not this as much a demonstration , that God cannot love himself with a Love of Benevolence ? For what can he wish to himself that he has not already ? Nor can God love himself with a Love of Desire : For what Indigence in him can be the Ground of this Love of Concupiscence ? What can an infinitely perfect and necessary Being farther desire to himself ? How can either of these kinds of self-love derive from him , in whom can be no Indigence ; or terminate in him , who is capable of no addition to his infinite and necessary Perfection , and as incapable of any diminution from them ? Again , when he saith , God Wills and Acts for himself , what doth he mean ? Is it , that he Wills , and Acts for that which he hath already , and cannot chuse but have , or for what he hath not ? If the latter , the Question returns , What , can he , who is infinitely and necessarily happy , Will or Act for that he hath not already ? If the first , why should he Will or Act for what he hath already , and cannot chuse but have ? Can he have it the more for doing so ? So unintelligible is this inward self-centring Principle of Mr. N. Doth not the Scripture say , God hath made all things for himself ? Prov. 16.4 . I answer , It doth so , according to our Translation : but in the Hebrew the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and so the words may be thus rendred , the Lord hath made all things to answer to themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aptly to refer one to another ; even the wicked for the day of Wrath , according to that descant of the Learned Grotius , Singula Deus ordinat ad id quod singulis convenit ; ordinat impium ad diem calamitosum . The Targum and the Syriac render the words thus , The Lord doth all things for them that obey , and reserveth the wicked for the evil day . The Bishop of Ely renders them thus , The Lord disposeth all things , Lammaanthu , according to his Will , even the Wicked for the day of wrath , i. e. to be then the Executioners of it . In a word , had the Hebrew word been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it might have been well rendred for himself ; but being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it seems not to admit of that Translation . Nevertheless , would he be content with the old Divinity , That God loves Himself with a Love of Complacency ; and that God doth all things for his Glory ; and that in this Sense all things are of him , and to him , Rom. 11.36 . 1 Cor. 8.6 . Col. 1.16 . he would have no Adversary . Only they would be ready to inform him , That as it seemed to many of the Antient Fathers and Philosophers ; so doth it seem to them a vain Imagination to conceive the great design of any of God's glorious Works , and admirable Dispensations should be only this , to be admired and applauded by us worthless Creatures ; that he may gain Esteem , or a good Word from such vile Creatures as we are . We take too much upon us , if we imagine that the All-wise God can be concerned whether such blind Creatures as we are , approve or disapprove of his Proceedings ; or that he really can suffer any diminution of his Glory by our dislike , or is advanced in honour by our approbation of his Dispensations . We think too meanly of , and we detract from his Great Majesty , if we conceive that he is tickled with Applause , and chiefly aims at Reputation from us in all his glorious Designs , this being such a weakness in our fellow-Creature , as is stiled Ambition , and loving of the Praise of Men , a Crime which he will punish in them ; and so it cannot be the great Design of all the Dispensations of his Providence . That therefore , such as we should think well of him can be no farther his concern , than as it serves the nobler Ends of his great Goodness ; viz. that these Conceptions may engage us to that Affection to , that Imitation of him , and that Obedience to him , which tends to the promotion of our Happiness . God therefore acteth for his Glory when he discovers to the World those Excellencies and Perfections of his Nature , which are just motives to the performance of that Duty which we owe unto him ; or when he doth display before us those imitable . Perfections in which it is our Glory to be like him . But then , it farther is to be observed , that God , in the discovery of these Divine Perfections to the World , designs as well the Benefit and Happiness of Man , as the advancement of his Honour . For when he doth discover all those Attributes which represent him Good and Merciful , kind and obliging to the Sons of Men , he doth it with design , and in a manner very proper to lay the highest Obligations on us to Returns of Love and Gratitude , and to engage us to that Imitation of his Goodness and Mercy to our fellow Creatures , which renders us partakers of the Divine Nature , and helpful to others in all their Exigencies and Distresses . When he gives signal Demonstrations of his Almighty Power , and of his great Wisdom , he designs by this to teach us , that he is able to foresee , and to divert those Evils which may at any time befal us ; to rescue us from all our Miseries , and to confer the greatest Blessings on his Servants ; that so he may encourage us to place our Trust in him at all times , to repair by humble Suppli●ations to the Throne of Grace for suitable help in time of need , and to serve him faithfully in expectation of his Favour and Protection . When he manifests himself to be a God of Truth , and Faithfulness , one who will punctually perform his promises to , and execute his Threats upon us , he doth this chiefly to affright us from those Sins which make it necessary for his Justice to be severe upon us , and to provoke us to the performance of those Duties to which he hath annexed the greatest Blessings . When he informs us , that his Holiness and Justice cannot permit the Wicked to escape his Vengeance , or any upright Soul to want the tokens of his Love , or the reward of his sincere Obedience ; his great design in all this is , that Sin , which is the rise of all our Miseries , may be avoided , and Holiness , which is the true advancement , and the best accomplishment of Humane Nature , may be more earnestly pursued by us . So that God's acting for his Glory , is also acting for the Good of his most noble Creatures ; 't is only recommending himself to their good Liking and Affection , that so he may the more effectually promote their Happiness . Nor is his Will that we should act for his Glory any self-centring Principle , terminating in himself ; but 't is a Principle of great Good-will and kindness to Mankind , and terminating in his Happiness : Whereas Mr. N.'s account of God's Love , his Will and Actings , doth render him the most selfish Being that we can imagine ; one who can love nothing but himself , will and do nothing but purely for himself . Our Charity must be such as seeketh not our own things ; it must engage us not to seek our own , but every Man anothers Good , and to please him for his Good : Our Friendship purely must respect the Welfare of our Friend , and when we exercise our Charity , or pretend Friendship purely from prospect of our own Advantage , our Friendship becomes Mercenary , and our Charity degenerates into Self-love , And to this Charity and Friendship we are incited chiefly by the Example of our God , and yet it seems his Love terminates only in himself , and can be no other than the love of himself ; and how then can it oblige me to the forementioned Charity and Friendship to my Neighbour for his sake . To this Question therefore , Can God move us towards a Creature ? Can he move us from himself ? I Answer , Yes he doth move us towards the Creatures by all those Appetites , Affections and Desires he hath implanted in our Natures to them , by all the Commands he hath laid upon us to pray for our daily Bread , to be industrious to procure them , and to bless him for them . Does he not move the hungry Appetite to desire Meat , the thirsty Drink , the naked to desire Cloths , the Poor supply of his Wants , &c. And doth he not in all these Cases move us towards the Creature ? Hath not God made these things the matter of his Promises , and his Encouragements to Duty ? entailing upon Godliness the Promises of this Life ? and engaging to them who seek first the Kingdom of God , that all other things shall be added to them ? We therefore are by him moved towards the Creature , as a motive to the Enjoyment of himself . And sure thus moving us to the Creature is not to move us from himself , but to himself by means very proper to excite us to love , obey , and cleave unto him who doth thus load us with his Blessings , and poureth his Benefits upon us ; as the whole Book of Psalms , and the whole Law of Moses testifies . The Love here discoursed of and recommended , is the Love of a God , that is , of all that is Good , of all that is Perfect , of all that is Lovely , of all that is Desirable , in short , of all that truly is ; and can any Love be too great or too high for such an Object ? Or , rather doth he not deserve infinitely more than we , or any of his Creatures can bestow upon him ? What , can infinite Good be loved too much ? Or is any degree of Love too high for him who is infinitely lovely , and who infinitely loves himself ! — And why then should it be thought such a stretch of the Love of God , to make it intire and exclusive of all other Loves ? Can we love God too much , or Creatures too little ? To this I Answer , First , That what I have discoursed is sufficient to evince that this is such a stretch of the Love of God , as renders it inconsistent with our Duty , and Obligation to pray for any temporal Blessings which we want . That it tends to depreciate the Gifts of God , and to impair the sense of Divine Goodness in them ; to destroy all our Industry in our Callings , and all pursuit of Temporal Enjoyments by our honest Labours : That it removes the natural Foundation of all Injustice , and cramps all charitable Beneficence : That it casts a vile Contempt upon the Works both of Creation and of Providence : And lastly , that it casts this imputation upon the Just and Holy God , that he hath made that our Sin , which is Natural and Necessary : As sure it is , to desire Food when we are hungry ; that he will not allow us to desire what he knows we have need of . It makes him to have planted in us natural Appetites and Desires which he intended we should gratifie , and yet hath not permitted us to desire that which alone can gratifie them . And sure , if this Hypothesis do all , or any of these things , it by so doing must stretch this Duty of the Love of God beyond the bounds prescribed to it by our God , and Saviour . Secondly , If God be all that truly is , all that is not God , truly is not ; and what is not , can have no Love to God , or any other thing . So that this stretch of Metaphysicks destroys that Love he recommends . Moreover , to say that God is all that is Good , is to contradict God himself , who said of all the Creatures that he made , that they were very Good : To say that he is all that is lovely , all that is desirable , is to beg the Question . Again , that God deserves infinitely more than we can bestow upon him , that an infinite Good ▪ cannot be loved too much , i. e. more than he deserves , is very true , but not pertinent ; for we can be no more obliged to love God , than we are to serve him as he deserves ; which we can never do : For he deserves to be served answerably to the Reward that he hath promised ; but can we perform such Service ? He deserves Perfect and Angelical Obedience ; but are we therefore , in this State of Imperfection , obliged to it ? The Question is not , What is too much for him , if we could perform it , but , What he hath made our Duty , and therefore doth expect we should perform . Now hath he made it our Duty so to love him , as not to love our selves ; not to love Health and Pleasure , not to desire Food and Raiment , or any other Blessing he hath promised as the Reward of our Obedience ? If not , 't is evident that Duty of Affection which we owe unto him cannot be exclusive of all love of the Creature . But , Thirdly , the Absurdity of this way of Arguing will best appear by the propounding of some Parallel Instances , as 〈◊〉 . The Messalians , or Euchitae stretching those words of Christ , which command us to pray always , and not to faint ; and those of the Apostle , pray without ceasing , as Mr. N. doth the Command , to Love God with all our Heart , &c. declared , That they who would be saved , must be continually employed in Prayer , so as to do nothing else , till they had found their Sins sensibly expelled by them , and going out from them as an Evil Spirit , and the Holy Ghost as sensibly entring into , and dwelling in their Souls : And this , said they , was the true Communion of Christians one with another . Hence they declared themselves to be the Men who had wholly renounced the World , left all things , and had no Possessions upon Earth , as Epiphanius saith of them : And misunderstanding those Words of Christ , Labour not for the meat that perisheth , they held it unlawful to work for the sustaining of this present Life . And therefore they stiled themselves Spiritual Men , or the Poor in Spirit , and spent that time in Idleness , and Sleep , which was not spent in Prayer . They also neglected both the Hearing and Reading the Word of God , and contemned the use of the Sacraments , as thinking , That the Soul could not be purged by them ; but only by the Prayer they magnified so much . Now , as the Scriptures , on which they grounded these Practices , in their Grammatical Import , are as full for Praying always without ceasing , and against Labouring for the Meat that Perisheth , as is the Text under contest for loving God exclusively of any Love of the Creature ; so is it easie to Harangue in Favor of these Hereticks after the manner of Mr. N. viz. The Duty which we recommend is the desire of Happiness and Salvation , that is , of all that is truly lovely and desirable , of the truest Riches , the Divinest Honours , the most Ravishing Delights , of the Vision of God in Glory , the Enjoyment of him , the being made like him , and seeing him as he is : And can any desire be too Great , or too High for such an Object , or rather doth it not deserve infinitely more than we are able to bestow upon it ? What , can an Endless Happiness , and Immense Glory be desired too much ? Why then should it be thought such a stretch of the Desire of Happiness , to make it Intire and Exclusive of all Labour for the World ? Can we love Happiness too much , or the World too little ? I appeal to the Judicious Reader whether the Argument of the Massalian Heretick be not as like to that of Mr. N. as one Egg is to another ; and whether it be not of equal strength with that which he hath here produced . What he has more to say upon this Subject , is directly levelled against those Persons , if there be any such in the World , who conceive the Love required in the Command , to love our Neighbour as our selves is a love , or desire our Neighbour as our Good , which I have shewed to be a Contradiction in adjecto ; the desire of our Neighbour as our Good being not properly love of our Neighbour , but our selves ; and therefore though some Divines do , and reasonably may , say that Mr. N.'s Exposition of the First Command renders it inconsistent with the Second , which requires me to love my Neighbour as my self , because it excludes me from the desire of those Creatures by which I may do good to him , and give him the things needful for the Body , as I do to my self ; yet I desire one Instance of one of those many who ever said that the Love of our Neighbour in this Precept , signifies the desiring him as a Good ; or of those Objectors who are pleased to presume this , that so he may in some measure account for his Imagination , that the World runs so generally upon this Notion . But though neither I , nor I believe any Body else is concerned in any thing he said , as it relates to that Particular ; yet because he so discourses on that Subject as seems to render it as absurd to Love , or desire any other Creature as our Good , I will single out , and accommodate those Passages to this matter , and then return an answer to them . He therefore enquires thus , Is it once to be thought that God who is Infinitely Good , Infinitely desirable , Infinitely deserving of our highest Affections , nay of our whole Love , and withal Infinitely able to satisfie and reward it , should command us to love and desire a Creature as vain and infirm , and as much a shadow as our selves ? Is it to be thought that he should first call us to himself , and then , as if he alone were not able to suffice for us , and to satisfie the enlarged Appetites which he had given us , should call in the Creatures to part of the Expence , and send us from himself to them ? Are these thoughts worthy of God ? What means he by these Questions ? Does he not know that the same Jesus who said , Thou shalt love the Lord thy God with all thy Heart , Soul and Mind , commanded us to say unto him , Give us day by day our daily Bread ? And hath he not then commanded us to desire , and so to love what he commandeth us daily to ask of him , whom we thus love with all our Hearts ? Was it not usual with him , when he had fed his Hearers with the Bread of Life , the Food that abideth to Eternal Life , to feed their Bodies also with his Creatures , and so to send them from the one Food to the other ; as knowing well the Bread of Life was never designed to suffice for the Body , or to satisfie those Bodily Appetites which he had given them ? Again , does he not know , that God commanded his own People to love , and serve him with all their Hearts and Souls ; encouraging them to do so by this Promise , that then he would give them Corn , and Wine , and Oil , and they should eat and be full ? That the Blessed Jesus exhorts us to seek first the Kingdom of God , and the Righteousness thereof , and then all these things ( Meat , Drink and Clothing ) should be added to us by our Heavenly Father , who knoweth we have need of them ? Doth not St. Paul excite us to live Godly , because Godliness is profitable to all things , having the promise of this Life ? Doth not the Psalmist say , O fear the Lord all ye his Saints ; for there is no want to them that fear him . The Young Lions do lack , and suffer hunger ; but they that seek the Lord shall not want any good thing ? And again , The Lord will give Grace , and Glory , and no good thing will he withhold from them that walk uprightly ? And hath not God by these Expressions first called us to himself , and then sent us to his Creatures , as his Blessings on our Obedience ? Do not those Promises suppose in us a Love of , and a desire to enjoy the Blessings promised ? And then doth he not send us to these Creatures for satisfaction of those Appeties he hath implanted in us towards them ? As knowing Spiritual Nature was never designed to satisfie the Body , and that these Creatures were by his Wisdom and Goodness purposely provided to satisfie our bodily Appetites ; so that this pompous Rhetorick serves only to Arraign the Providence of God , in making us with Appetites which not be satisfied without the Creature , and his Wisdom in drawing us to Love and serve him by the promise of these outward Blessings ? Our Conscience doth often upbraid to us the Love of the Creatures , but never , that I know of , doth it reproach us for our indifferency towards them , or prompt us to repent of it . And indeed it would be a strange kind of Repentance , for a Man to fall upon his knees , and confess to God as a Sin , that he had withdrawn all his Desires from his Creatures , and fixed them upon Him. I will suppose a Man to place his whole Affection upon God , and so to love him with all his Heart , Soul , Mind , and Strength , as to withdraw his Love from all the Creatures , and not in the least to desire any of them as his Goods . — I farther suppose him to persevere in this disposition of Mind to the very last : And then ask , whether you can think such a Person hath any thing to Answer at the Bar of God's Justice ( upon this account ) or whether you think God will Damn , or eternally Separate such a one from his Presence , as defective in his ( Duty ) meerly for not making the Creature his Good , and the Object of his desire . This Rhetorical Harangue is indeed somewhat affecting ; but hath nothing of Argument in it . For when he saith Conscience doth never reproach us for our indifferency to the Creature , what thinks he of the Prodigal who is so indifferent towards it , as that he cares not tho' he spend that in Gaming , or squander it away in Prodigality , which had he been more concerned to keep it , might have preserved himself and his Family from Want and Misery ? What thinks he of the Tradesman , who is so indifferent towards the Creature , that he will not give himself the trouble to consider whether he thrives or decays in his Trade or Calling , till at last he breaks , and robs many , who had Dealings with him , of their Right ? How easie is it to put twenty Cases of like nature ; in some of which an indiscreet Piety and Love to a Party , joined with this indifference , hath contributed not a little to their Want and Beggary . And since he will be putting Cases , why stopped he here where he did ? I will suppose , saith he , a Man to place his whole Affection upon God , so as to withdraw his Love from all the Creatures ; and I suppose him to persevere in this disposition to the last . And there he stops . I go on therefore to suppose this Man to want Health , Sleep , Clothes , and all things needful to the Body , and to the Preservation of his Wife and Children ; and yet so employed in Love to God , that he desires not Rest , Health , nor any thing else needful either for his Body or his Family ; and that he perseveres in thus withdrawing his Love from the Creatures to the last ; and then ask whether he may not have something to answer for at the Bar of God's Iustice upon that account ? I suppose this Man to be one of the Alambrados or a Quietist ; so intent upon his Mental Prayer , Divine Contemplation , and Union with God , as that he hath withdrawn his Desires wholly from the Concerns of his Estate , his Family , or his own Body . I suppose lastly that this Man withdraws himself thus from the Desire of the Creature , out of a Principle of Religion , either that of the Euchitae , that we are not ▪ to labour for the Meat that perisheth , or that of Mr. N. that the Love of God is exclusive of all Love and Desire of the Creature ; and that he cannot Love the Creature too little . And then I ask again , Whether this Man may not be defective in his Duty , for not making the Creature the Object of his desire ? Whether he may not fall down upon his Knees and say , Lord , I have been so indifferent towards those Creatures which are thy signal Blessings , and thy gracious Gifts , to which all Mankind owe the Preservation of their Souls in Life ; that I have not thought them worthy of the least desire , or been concerned to pray to thee for my daily Bread. I have thought it my Duty to love thee so entirely , as to withdraw my Love from my Wife , Children , Relations , Friends and Neighbours , by withdrawing it from those Creatures which could alone enable me to afford them what was needful for the Body ; and by so doing I have neglected to provide for those of my own House ; and to work with my hands that which is Good , that I might have to give to others , as thou hast commanded me . I have so loved thee with all my Soul , as not to suffer it to desire the Food which was necessary to sustain my Life : And so have hated that Flesh and Body , I stood bound to nourish and to cherish , and so as to neglect my natural Rest and Health , and thereby to contribute to the destruction of that Life which thou hast given me . I have done all this from such a Principle of Religion as tends to depreciate thy great Goodness in affording them , to vilifie thy Blessings , and to make Men slight thy Promises , as unworthy of the desire of the Man that truly loves thee ; and to lay this vile Imputation upon thy All-wise Providence , that it hath planted in us natural Appetites and Desires , which it would not have us gratifie . 2 dly . To return Question for Question ; When did Conscience upbraid him for praying for his daily Bread , or asking with Agar , food convenient for him , or for desiring to procure it by honest Industry ? I suppose a Man to love the temporal Blessings God hath promised , and so to make his desire of enjoying them one motive to obey and serve him ; to desire Life , to love many days , that he may see Good , and therefore to depart from evil , and do good ; to desire all things needful for the Body which he is to nourish , and for that Family he stands bound to provide for . Yea , when God hath given him Riches and Wealth , to desire to eat thereof , to rejoice in it , and to take his portion of it , and to make his Soul enjoy Good in his Labour ; I suppose also that he perseveres in this disposition of mind to the end , and then ask , Whether you can think such a Person hath any thing to Answer for at the Bar of God's Iustice upon that account ? Or whether you think God will Damn , or eternally Separate such a one from his Presence as defective in his Love to him , meerly for making the Creatures his Good , and the Object of his desire ? His last and , in his own Opinion , his strongest Argument for this entire and exclusive Love of God runs thus ; If God be the only true Cause that Acts upon our Spirits , and produces our Pleasure , then he only does us Good ; he only perfects our Being , and makes us happy : And if he only does us Good , then he only is our Good , then he only is lovely , then 't is plain that we ought to love none but him , and him entirely . Or , to Argue backwards , we are to love nothing but what is lovely , nothing is lovely but what is our Good ; nothing is our Good , but what does us Good ; nothing does us Good , but what causeth Pleasure in us ; nothing causeth Pleasure in us but God , therefore we are to love nothing but God. In Answering this Objection I shall first shew that it is not agreeable to the Sentiments of Holy Scripture . And , 1. Is this Doctrine consistent with all those Exhortations the Scripture every where affords us , to do Good to our needy Brother , and charitably to contribute to the Relief of his Wants , for by abounding in these Alms we are said to abound in Good Works ; to Work that which is Good. By doing these , we are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do Good ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to work Good to them ; and by withholding them to withhold Good from him to whom it is due . But since we hereby only minister to them of those Creatures which , saith Mr. N. are in no sense their Good , nor able to do do them any , nor can communicate any Good to them . How can we thus do good to them only by communicating that which cannot do them any Good ? Were indeed that of the Apostle true of these things , that they are good and profitable to Men , we , by this contribution , might be well said to do them Good ; but if , for want of Principles , and Thoughts sufficiently Reformed from the Vulgar Philosophy , he stiled that Good and profitable to Men , which is in no sense their Good , and is unable to do them any Good ; then St. Paul taught Men to commit Sacrilege and Idolatry in affording them some portion of our Love of desire ; for , saith he , if the Creatures be in any sense our Good , then some portion of our Love is due to them . 2 dly , Is it not the Recommendation of Wisdom that she is to be preferred before all things desirable , that she fills our Houses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with things desirable , that there is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a desirable treasure in the House of the Righteous ? Is not fine Bread in Scripture called Bread of desire ; the pleasant Land of Canaan , a Land of Desire ; fruitful Fields , Fields of Desire ; pleasant Houses , Houses of Desire ; pleasant Vineyards , Vineyards of Desire ; and pleasant Furniture , Vessels of Desire ? Doth not the Prophet Ieremy lament the Loss Ierusalem had sustained of all her pleasant things , that the Adversary had spread out his hand upon all her pleasant things , and that she was forced to give her pleasant things for meat to relieve her Soul ? And are not these pleasant things in the Hebrew her desirable things , and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Now is not Wisdom thus recommended to us , that we may be induced to court her for these desirable things ! These concupiscible Treasures with which she fills the Wise Man's House ? And must they not then be lovely , and proper Objects of desire ? Do we reap no pleasure from these pleasant Lands , Fields , Vineyards , Houses , Furniture , or this pleasant Bread ? Are they not all declared by the Wisdom of God to be desirable ? And can that be desirable which is in no sense our Good , nor can communicate any Good to us ? If so , why may not the Creatures be desirable , though they do us no Good ? 3 dly , Doth not the Psalmist say , The Heavens declare the Glory of God , and the Firmament sheweth his handy work ? And the Apostle , That the invisible things , viz. the Godhead and Eternity of him that made them , were seen by the things that were made ; that God had by them clearly made known , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which was known of God : Doth not the Author of the Book Wisdom truly say , That vain were they that could not out of the Good things that were seen , know Him ; that is , neither by considering the works acknowledge the work Master ; since by the Beauty and the Greatness of the Creatures proportionably their Maker is seen ? Now can it be said of those Creatures which declare to us the Glory of God , and shew us by the Beauty that is in them , the Beauty of their Maker , in whom that which is known of God is manifest , being seen in his Works ? Can that which thus affords us the knowledge of that God whom to know is life eternal , be in no sense our Good , wholly unable to do us any Good ? Can they in no measure be the Causes of the Happiness of those Heathens to whom they gave the Knowledge of the Nature of God , and a Testimony of his Goodness to them ? Can they not give us so much as one grateful Sensation , one little contemptible Pleasure resulting from this Knowledge of God ? If , as Solomon says , Light is sweet , and it is a pleasant thing to behold the Sun , is it no pleasure thus to view , in his Creatures , the Power , Wisdom , and Goodness of God , and the Beauty , Order , the Benefit which redounds to us from his Creatures . I Answer by way of Concession , That God produceth all our Pleasure , and that he only doth us Good ; for so the Apostle Iames assures by saying he is the Giver of every good and perfect Gift , he giveth to us Life and Breath , and all things , all things are of him , and from him , saith St. Paul. For all things come of thee , saith David , and of thine own have we given thee . Yet if he does us any Good by his Creatures , by the Ministry of Angels pitching their Tents about us , may we not love those Angels that thus minister to us ? May we not desire of God that he would give them charge concerning us ? If he does us any Good by the Conversation , Examples , Writings of Good Men , may we not desire them , and their Writings as our Good ; i. e. to improve our Knowledge and our Piety ? And why th●n may we not desire any other of God's good Creatures , why not fruitful Seasons , why not Food ? If , as St. Paul affirms , God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do us Good by giving us fruitful Seasons , and by filling our hearts with food and gladness , and doth enable us to do Good to others by them . Again , Is not God equally the cause of all our pleasing Sensations in us , whether we believe that God himself is the immediate Author of them , or that he hath given us those Faculties which are capable of perceiving a grateful Relish and Sensation in their regular Application to such Objects as are agreeable to their Nature , and Divine Bounty hath administred ? For instance , let it be indeed the Sun that shines upon us , and that warms us by that Faculty of enlightning and producing heat that God hath given it , seeing it doth this purely by the vertue the Divine Power and Wisdom hath imparted to it , without any Knowledge or Intention of doing us any Good ; what portion of our Love can it deserve upon that account , any more than by being the occasion only , or positive condition determining God to produce in us that sweetness which the Wiseman saith their is in Light , and that pleasure we find in beholding the Sun , or being heated by his Rays ? 3 dly , This seems to me to prove as effectually that we ought to hate nothing but God. For , If God be the only true Cause that acts upon our Spirits , and produceth all our pain ( which Mr. N. doth equally contend for ) then he only does us hurt , then he only is our hurt , he only impairs the Perfection of our Being , and makes us miserable ; and if he only does us hurt , then he only is our hurt , and then he only is hateful , and the proper Object of our hatred ; then 't is plain we ought to hate none but him , and him entirely : Or , to Argue backward , we ought to hate nothing but what is hateful , nothing is hateful but what is our hurt , nothing is our hurt but what does us hurt , nothing doth us hurt but what causeth pain in us , nothing causeth pain in us , saith Mr. N. but God , therefore we are to hate nothing but God. The Good Lady had urged something of this nature , though not with that strength that I have given to the Argument ; let us see now what he Answers to it . When you speak , saith he , of God's being the cause of pain , either you mean as to this Life , or as to the next ; if as to the next , that has nothing to do with the Duty which we owe him here ; if as to this present Life , the pain that God inflicts upon us here is only Medicinal , and in order to our greater Good , and consequently from a principle of kindness . I grant the Pains of the next World have nothing to do with the Duty we owe to God , any otherwise than as they are incentives to it , that we may avoid them ; but yet they have something to do with his Argument ; for are not the Pains and Griefs of the Damned a modification of the Soul , are not all modifications of the Soul immediately caused by God , and by him only ? And must not then the Pains and Miseries of the Damn'd be , according to this Philosophy , immediately caused by God , and by him only ? And if these Pains and Miseries be the hurt and evil which the Damn'd suffer , is not that God who doth immediately cause them , the immediate Author of their hurt and evil ? And if he only does them hurt , he only by your Argument , is their hurt , and then he only is hateful , and the proper Object of their hatred ; then 't is plain they ought to hate none but him , and him entirely , and then their hatred of him cannot be their Sin. If then it be an absurdity to say the Damned ought to hate God entirely , and him only , his Argument and Hypothesis from which that absurdity so naturally flows , must be absurd . Whereas we who conceive that Mens Damnation is of themselves , that they are their own Tormentors by their reflection on their own Actions , that they have excluded themselves from the Beatifick Vision which would have made them happy , by making themselves incapable of enjoying a God of infinite Purity , that they have rendred themselves unworthy to be snatched out of the Flames of the Earth , when all the things that are in it shall be burned up , and so shall suffer in that Fire which is kept for the Day of Iudgment , and of perdition of ungodly Men , whilst the Just shall then be caught up into the Air , and be for ever with the Lord. We , I say , are not at all concerned in this Objection , though Mr. N. imagines that it lies equally against us . Moreover , is it true that all the Pains which God inflicts upon the Wicked in this Life are Medicinal , and in order to their greater Good ? What thinks he of the Despair , Horror , the Agonies both of Soul and Body some desperately wicked Persons lie under at the hour of death ? Of the Pains the bloody Hector suffers in a Duel by a mortal Wound ? Of the wicked Soldier mortally wounded in the Field ? The horrid Criminal presently put upon the Rack and there exspiring ? The Atheist or Debauched Person taken away by a sudden stroke or by a violent Death ? Do they suffer these Pains in order to a greater Good ? Though I acknowledge Pain , saith he , to be as truly the effect of God as Pleasure , yet it is not after the same manner the effect of God , as Pleasure is : Pleasure is the natural , genuine and direct effect of God , but Pain comes from him only indirectly and by accident ; for first , 't is of the proper Nature of God to produce Pleasure , as consisting of such essential Excellencies and Perfections as will necessarily beautifie and and make happy those who are , by being in their true rational Order , duly disposed for the Enjoyment of him , but if this same excellent Nature occasion pain to other Spirits , this is only indirectly and by accident , by reason of their moral indisposition for so soveraign a Good. Again , when God causes Pleasure , 't is because he wills it for it self , and naturally delights in it , as comporting with his primary design which is the Happiness of his Creatures , but when he causes Pain , 't is not that he wills it from within , or for it self , but only from without , and for the sake of something else , as it is necessary to the Order of his Justice ; for had there been no Sin , there never would have been such a thing as Pain , which is a plain Argument that God wills our Pleasure as we are Creatures , and our Pain only as we are Sinners ; but now in measuring our Devoirs to God , we are not to consider how he stands affected to us as Sinners , but how he stands affected to us as Creatures . Here it is plain the Good Man shifts the Scene , deserts his Subject and his Argument at once , that he may seem to avoid the Consequence which follows from it ; for evident it is , that in his Sermon he was discoursing of those Pleasures and Pains only which by the impressions the Creatures made upon us were by God produced in us , the Pleasures of the Senses , the Eye , the Palate , the Smell , Taste and Touch , and the Pains incident to them ; and from these only is it that he makes his Inference , That Creatures are not to be loved or desired at all , as being not the Causes , but the Occasions of these Pleasures , and that God only is to be loved , because he only causes them . Now is this true of these sensual Pleasures of the Palate , and the Throat , and the Belly , of the carnal Pleasures of the Men of the World , of the Pleasures of Envy , and the Pleasures wicked Men take not only in doing evil themselves , but in seeing others do it ; of the Pleasure they take in Rioting in the day time , that 't is of the proper Nature of God , as consisting of such essential Excellencies and Perfections to produce them , rather than to produce in us that Godly sorrow which works Repentance unto Life , the pangs of the New Birth , or those afflicting Pains he lays upon his Children for their profit , to make them partakers of his Holiness , and which are the Fruits of that Love which is the chief of his Perfections ? When God causeth Pleasure , saith he , he doth it because he wills it for it self , and naturally delights in it as comporting with his primary design , which is the Happiness of his Creatures ; does he mean the pleasure of tickling , or of scraching when I have the Itch , or the sensual Pleasures which the Drunkard finds in swallowing down his Liquor , or the Glutton in his delicious Fair , or the Lustful Person in his Unchast Embraces ? No , saith he , the Pleasures that beautifie and make us happy in the Enjoyment of God. But what is this to that purpose of his Sermon , or his Argument which only concerns the Pleasures which we find upon occasion of the Creatures making impressions on our Senses ? Again , Pain and Pleasure are both truly the effect of God , but not after the same manner , viz. I approach to the fire and it warms me , God is the natural , genuine and direct Cause of this Pleasure : I approach nearer to it , and it burns me , God is the cause of this Pain of burning only indirectly , and by accident , the fire is only the occasion of both ; God immediately doth both , his Operation is equally determined to do both by the same occasion ; Who then is able to see any reason why he should be thought the natural , genuine and direct Cause of the first , and only indirectly and by accident the Cause of the latter ? Again , God , saith he , wills our Pleasures as we are Creatures , and our Pain only as we are Sinners . He would do well to reconcile this with the Sentiments of Mr. Malbranch , That we being Sinners , and by consequence unworthy to be recompens'd by agreeable Sentiments , oblige God , in consequence of his immutable Will to make us feel Pleasure in the time that we offend him : What also doth he think of the Pains of Bruit Beasts , which by his Argument must be produced by God only ; Doth God produce in them pain only as they are Sinners ? What of the pains of the Holy Martyrs flagrant in Flames of Love to God , are they inflicted on them only as they are Sinners ? Is it not for the Tryal of their Faith , Patience , Love and Obedience , that the Tryal of their Faith might be found to their Praise , Honour and Glory at the Revelation of the Lord Iesus ? What thinks he of the direful Agonies and Sufferings of the Blessed Iesus , was he also a Sinner ? Did he not for the Ioy that was set before him endure the Cross ? In fine , 't is certain that the Wicked find the same sentiments of Delight and sensual Pleasures in their sinful , as do the Righteous in their lawful Actions ; viz. the lustful Person in his unchast Embraces , as the Good Man in the Marriage-Bed . 'T is certain also that these sensual Delights and Pleasures are very obstructive unto Piety , and great Incentives unto Vice : What hinders the good Seed from bringing Fruit unto perfection ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Pleasures of Life , saith Christ. Whence comes wars and fightings among us ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from your Pleasures , saith St. Iames. Why do you covet , and so zealously affect the World's good things ? that you may , saith he , spend them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in your Pleasures . What gave rise to the Corruptions of the Heathen World ? even this , that they did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , serve divers Lusts and Pleasures . Is it not the pleasure we expect from the Enjoyment of the Creature , that gives the Rise to all that love and that desire of the Creature which you so tragically inveigh against ? And after all this , will you not only determine God's Operation to the production of the pleasure of all our sinful Actions , and oblige him by an immutable Law to reward our Transgressions with Pleasure and Delight , and immediately and solely to produce that in us which is so obstructive to Piety , so powerful an incentive to that Sin he infinitely hates , and is the rise of all that Mischief which flows from the Love and Desire of the Creature ; but also tells us , That God naturally delights in them , and wills them for themselves , that they are natural , genuine , and direct Effects of God , and that 't is of the proper Nature of God , as consisting of such essential Excellencies and Perfections to produce them ? Credat Iudaeus Apella . And having thus impartially considered all that Mr. N. hath offer'd on this Subject , I proceed next to the Discourses of the Good Lady on the same Subject ; whose Rhetorick is very Charming , and her devout Affections highly commendable , but her Arguments seldom reach the point ; and when they do , their strength is not equal to the Beauty of the Stile . I grant unto her , that we are not to rest in the Creature as our end : For what we are to love only in due relation to our end , we cannot rest in as our end ; That we are not to desire them as our Happiness , or to look upon them as the completion of our Bliss ; because we are to prize God only as the Object of our Bliss and Happiness : That we are not to lay the weight of our Souls upon them , or place our Felicity in them : That we must not cleave to any Creature , or fix our Hearts upon it ; for that is contrary to that superlative Affection to God , which requires us to part with all things , to cleave close unto him . That we must not suffer the Creature to usurp our hearts , or to sit uppermost in our minds ; for then we cannot love God above all things . Let her go on with her chast Rhetorick and Holy Flames , to beat down this inordinate Affection to the Creature ; and we will equally admire , and approve her sayings . We accord with her , That the very best of Creatures are not able to satisfie the Longings , and fill the Capacities of our mind . Whence it will follow , that we must not place our Satisfaction , or the Contentment of our mind in any Creature ; which notwithstanding , if the Creature can supply our Wants , and be ordained by the Providence of God to do so , we think it is the proper Object of our desire to have that want supplied . We ought not to love the World , saith she , because of the danger of being conformed to it ; for nothing is so excellent at imitation as Love , nothing does so easily assimilate . Now doth she here mean the corrupt manners of the World ? Her Proposition is invincible ; but reaches not the point . If she means the good Things of the World , Food , Drink , Clothes , Houses , Lands , Orchards , Gold or Silver , I hope the danger of assimilation is not here very great . 'T is granted , That the whole compass of desire must not be carried out after the Creature ; for then I could not desire God above all , and before all things . So that my desire of Temporals when lawful , should be comparatively none ; and when they hinder my desire of him , should be absolutely none . 'T is therefore true , That the boundlesness of desire is a plain Indication , that it was never made for the Creature Only . But will it follow hence , that the Creature was not made for the Satisfaction of our natural Desires , or that our natural Appetites should not move to desire the Enjoyment of them ? We grant , That God ( virtually ) comprehends all possible Good , i. e. that he hath Virtue sufficient to produce it , and that he is the very Fountain and sole Author of it . But will the Love of God asswage her Hunger , quench her Thirst , or cloth her Nakedness ? Or is he any other way the satisfier of our Desires of these things , than by affording us those Creatures he made on purpose for those ends ? And must not then the hungry Appetite desire these Creatures for its Food , the thirsty for its Drink , &c. But , saith the Good Lady , If we allow the Creature to be in any degree our Good , 't is hard to keep our selves from desiring it ; and if we permit desire , we can never be secure from irregular Love ; it being easier not to desire at all , then to desire with moderation . It is not only hard , but it is sinful to keep our selves from desiring the Creature ; it being to keep our selves from desiring what God hath promised , and made the matter of our daily Prayer , and to rob our selves of all the Pleasure which ariseth from the Gratification of our natural Appetites or Desires according to , and not exceeding the Intention of Nature , and of all that grateful Relish or Sensation which every Faculty enjoys in the regular Application of it self to [ i. e. in the desire of ] such Octjects as are agreeable to its Nature ; that is , of all the innocent Pleasures of our Lives . 2. Nor is it true , That it is easier not to desire at all , than to desire with moderation . For doubtless , this Excellent Lady desires rest and sleep when she doth want them , Food when she is hungry , and Drink when she is thirsty , and Health when she is sick , and desires all these things with moderation ; but can she with more ease abstain from desiring them at all ? 3. Though we permit desire ; yet if we do not permit it to exceed the real Necessities of Nature , and the bounds which Scripture hath set to it , and having Food and Raiment are therewith content : If we pursue the Comforts of this present Life , or the Gratifications of our natural Appetites according to , and so as not to exceed the Intention of Nature ; if we pursue them in relation to , and in due Submission to the Will of God ; and only by those means , and in those measures he allows of , as Reason and Scripture do require , we cannot be immoderate , and therefore not irregular in the desire of them . 4. Our Hopes , our Fears , our Grief , Delight are subject to the like Irregularities ; but must we therefore never permit these Passions to move towards their proper Objects ? In fine , love of Benevolence toward our selves , our Friends , Relations , and our Life are too oft excessive , and are indeed the Root of that immoderate desire we have for the Creature ; and yet they are commanded . It will not therefore follow , That we may not desire temporal good things at all , because these desires are subject to Irregularity . If we once permit our Desires to stray after the Creature , we open a Bank to all that Mischief , Malice , and Uncharitableness that is in the World. That is , if I pray ; that is , desire of God my daily Bread ; if I say to him with Agar , Feed me with Food convenient for one ; if I ask of my Heavenly Father what he knoweth I have need of ; if I desire to have what he hath promised , I open a Bank to all that Mischief , Malice and Uncharitableness that is in the World. This is strange Doctrine ; yet the Good Lady thus attempts to prove it . For the Creature being finite and empty too , how is it possible , but that a multitude of Lovers who all desire the same thing , — should cross each other in these desires and pursuits , and consequently destroy that Peace and mutual Benevolence which ought to be cherished among rational Beings , and to which the Precepts of the Gospel so strictly engage us . I have already granted that these Creatures are not desired to satisfie the Soul , but to supply the Wants of the Body . Now is there any necessity in that fulness which the Earth affords for all , that I should desire what another hath ; or that my desire of Meat , Drink and Clothing , which is all that Nature craves , and with which Christianity requires me to be content , should move me to cross the natural desires of others to have Meat , Drink and Clothes , when Providence hath made a plentiful provision of these things for us all ? A desire thus limitted to contentment with Food and Raiment , lays a sure Fund for Charity to others , by disposing us to part with what is not thus necessary for our selves , to supply our Brother's Wants ; which is all that Charity requires . It is very unreasonable to love the Creature , because it can never answer the end of Love. We desire only in order to Happiness ; nothing being desirable any farther , than as it promotes that end : But the Love of the Creature is more apt to hinder , than advance our Happiness ; and therefore in all Reason , Creatures are not to be thought desirable . I Answer , That we desire not only in order to our final Happiness , but also in order to the Gratification and Satisfaction of our Bodily Wants . For what we so far need , as that we are not able to live without it , we must desire , as much as we desire to subsist ; tho' the desire of Life it self should be in order to God's Glory , and the Welfare of our Souls : And therefore in that sense even the desire of that Food by which we do sustain that Life , is a desire of it in order to our Happiness . 2. To say this Generally , and without all Restriction , that the Love , that is , as she her self Interprets it , the desire of the Creature is more apt to hinder than advance our Happiness , is in effect to say that God himself doth move us to love and to obey him by the promise of things more apt to hinder than advance our Happiness ; and that he hath Implanted in us natural Desires of such things ; and that our Lord commands us daily to desire and pray for what rather tends to hinder than advance our Happiness . In fine , When the Lady saith , This is most certain , that what we love will be uppermost in our minds ; I desire her to consider , that 't is a contradiction to say , That what I love only in relation , and in Subordination to another , whom I do value above all things , should be uppermost in my Mind ; that is , preferred in my Mind before that very Being my Mind doth value much above it . FINIS . Books lately Printed for A. and J. Churchill . PRince Arthur . An Heroick Poem . In 10 Books . Fol. King Arthur . An Heroick Poem . In 12 Books Fol. Both by Sir Rich. Blackmore , Kt. Physician to His Majesty . Tractatus de Visitatione Iufirmorum , Seu de eis Parochorum Officiis . Quae Infirmos , & Moribundos respiciunt . In Gratiam Iuniorum , & in Visitandis Infirmis minu . Exercitatorum Editus . Authore Johanne Sterne , S. T. D. & Vicario de Trimm , in Dioecesi Midensi . A Common-Place Book to the Holy Bible : Or , the Scriptures Sufficiency Practically Demonstrated . Wherein whatsoever is contain'd in Scripture , respecting Doctrine , Worship , or Manners , is reduced to its Proper Head : Weighty Cases Resolv'd , Truths Confirm'd , difficult Texts Illustrated , and Explain'd by others more plain . 4 o Mr. Locke's Letter to the Bishop of Worcester . 8 o Mr. Kettlewell's Office for Prisoners for Crimes , and for Prisoners for Debts . 12 o A Second Vindication of the Reasonableness of Christianity . By the Author of the Reasonableness of Christianity . Mr. Robert Peirce's Bath Memoirs : Or , Observations in Three and Forty Years Practice at the Bath , &c. 8 o Mr. Bold's Discourse of the Knowledge of Christ Jesus . To which are added some Passages in the Reasonableness of Christianity , &c. With some Animadversions on Mr. Edward's Reflections on the same . 8 o Mr. Bold's Reply to Mr. Edward's Reflection on the same . 8 o There is now Printing a New Edition of the large Cambridge Concordance , in Folio , with great Improvements ; To which Edition is added , The Concordance to the Apocrypha , never before Published . To be sold by A. and I. Churchill . Notes, typically marginal, from the original text Notes for div A65701-e220 Dr. Still . Fanat . of the Ch. of Rome , p. 327. P. 259. On Matth. 22.27 . P. 335 P. 336. Cupiditatem voco omnem motum ad fruendum se , & proximo , & quolibet corpore non propter Deum . De Doctr. Christian. l. 3. c. 10. Nam in omnibus hujusmodi rebus non ex earum rerum natura quibus utimur , sed ex causâ utcudi , & modo appetendi , vel probandum est , vel improbandum , quod facimus , cap. 12. Dilectionis enim nomen magis solet in melioribus r●busdici , in melioribus rebus accipi . To. 9. Tr. 8. in Ep. Johan . p. 633. Nihil aliud est amare , quam propte s●ipsum rem aliquam appetere To. 4. 80 Qu. c. 35. p. 543. Decimus ea re nos perfrui , quam diligimus propter s●ipsam , & ea r● nobis fruen●um esse tantum , quae efficimur beati , caeteris verò utendum . De Doctr Christian. l. 1. c. 31 Quanquam & vicinissimè dicitur frui , cum delectatione uti , cum enim adest quod diligitur , etiam delectatione jecum , necesse est , gerat , p●r quam si transieris , eamque ad illud ubi permanendum est , retuleris , uteris ea , & abusivè , non propr●è diceris frui , si vero inhaeseris , atque permanseris finem in eâ ponens laetitiae tuae , tunc verè , & frui dicendus es . Cap. 33. Modus ergo diligendi prae cipiendus est homini , id est quomodo se diligat , aut prosit sibi , quin autem se diligat aut prosit sibi dubitare , dementis est ; praecipiendum etiam quomodo Corpus suum diligat , nam quod diligat corpus suum ▪ idque salvum habere , atque integrum velit , aeque manifestum est . — Ergo praecepto non opus est ut se quisque , & corpus suum diligat , quum id quod simus , & id quod infra nos est , & ad nos tantum pertinet , inconcussa naturae lege diligimus . Cap. 25. Hoc ergo ut nosecremus , & p●ssemus , facta est tota pro salute nostra per divinam providentiam dispensatio temporalis , quâ debemus uti , non quasi mansoria quadam dilectione , atque delectatione , sed transitoriâ potius , tanquam via , tanquam vehiculorum , — Ut ea quibus ferimur , propter illud ad q●od ferimur , diligamus . Cap. 35. Non te prohibet Deus amare ista , sed non diligere ad beatitudinem , sed ad hoc probare , & laudare , ut ames creatorem — Si autem amaveris haec , quamvis illa Deus fecerit , & neglexeris creatorem — Nonne tuus amor Adulterinus deputabitur ? — Nunquid non est in his modus ? Aut quando d●citur , Nolite ista diligere , hoc dicitur ? Ut non manducetis , aut non bibatis aut filios non procreetis ? Non hoc dicitur , sed sit modus propter creatorem , ut non vos illigent istu dilectione , ne ad fruendam hoc ametis , quod ad utendum habere debetis . Tr. 2. p. 592. Respicè universum mundum & considera si in ●o aliquid sit quod tibi non s●rviat omnis creatura ad hunc finem cursum suum dirigit ut obsequiis tuis famuletur , & utilitati deserviat tuisque oblectamentis pariter & necessitatbus secundum affluentiam & deficientiam occurrat . — Si autem ista Diligis ut subjecta dilige , ut arrum sponsi , ut munera amici , & beneficia Domini ; sic tamen ut memineris semper quod illi debeas , nec ista propter se sed ista propter illum , nec ista cum illo sed ista propter illum & per ista illum & super ista ▪ illum diligas . Cap. 4. Notes for div A65701-e2910 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. in Carm. Pyth. p. 3. §. 1. Pref. P. 132. P. 4. Serm. p. 62. 1 Cor. 6.9 , 10. Gal. 5.19 . Eph. 5.5 . Col. 3.5 . P. 203. Isa. 1.28 . Jer. 17.13 . §. 2. Theory of Love , p , 12 , 14. Mat. 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. To. 1. Orat. in Julitt . M. p. 318. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr. Nyssen . Tr. 2. in Psalm . c. 3. To. 1. p. 295. Vid. Orig. in Matth. To. 12. p. 271. D. Chrysost. in Psal. 102. Olymp. in c. 5. Eccles. p. 634. 1 Tim. 4.3 , 4 , 5. Gen. 9.3 . §. 3. Prov. 3.14 , 15 , 16. Psalm 112.2 , 3. Pro. 11.25 . 2 Cor. 9.6 . Pro. 19.17 . Ps. 37.9.11 . Mat. 6.33 . 1 Tim. 1.8 . Mark 10.29 , 30. v. 28. Ps. 19.10 . Ps. 119.127 . Ps. 63.3 . Ps. 119.72 . Pro. 8.11 . Mat. 10.37 . §. 4. Deut. 28.17.18 . v. 48. v. 63. Ezek. 14.21 . 2 King. 8.36 , 37 , &c. Jer. 5.25 . Jer 3.3 . Hag. 1.10 . § 5. 1 Chron. 29.12 . Hos. 8.2 . Pro. 10.22 . Deut. 8.18 . Eccl. 3.13 . ch . 5.19 . Gen. 14 12 , 16. Gen. 31.18 . Luk. 6.30 . Luk. 12.18 . Luk. 16.25 . Luk. 19.8 . 1 Cor. 13.3 . Heb. 10.34 . Eccl. 2.24 , 3.12 , 13.22 . ch . 5.18 , 19. ch . 8.15 . Act. 14.17 . Mat. 5.45 . Luk. 6.35 . § 6. Deut. 26.11 . Deut. 28.47 , 48. Deut. 8.10 . Psal. 103.1 , 2 , 5. Psal. 104.1 , 14 , 15. §. 7. Gen. 2.19 . Gen. 3.17 . 1 Cor. 7. 2 Thes. 3.12 . 1 Thes. 4.11 . Eph. 4.28 . 2 Thes. 3.10 . Prov. 13.4 . Prov. 21.5 . Prov. 10.4 . Prov. 13.11 . §. 8. 2 Tim. 3.4 . Lett. 7. p. 150. Lett. 9. p. 179. Gen. 18.5 . Judg. 19.5 . Dan. 10.3 . Cant. 4.13.16 . Prov. 24.4 . Prov. 22.1 . Eccles. 7.1 . Philip. 4.8 . Hebr. 11.2 . §. 9. 1 Kings 8. See Dr. Comber , comp . part 2. p. 178. Psal. 108.8 . Psal. 81.16 . Ps. 147.14 . Ps. 103.5 . Ps. 104.28 . Ps. 145.16 . Deut. 28.47 , 48. Lett. 9. p. 181 , 182. Ibid. p. 179. P. 201. P. 202 , 203. Lett. 7. p. 132. Let. . 9. p. 179. Lett. 9. p. 203. P. 201. P. 208. Ps. 115.16 . Ps. 104.14 , 15. P. 132. Eph. 5.29 . P. 147 , 148 , 149. P. 149 , 150. P. 259. Notes for div A65701-e7460 Argument 2. §. 1. Lett. 7. P. 135 , 136. Lett. 8. P. 154 , 155 , 156. See P. 71 , 72. §. 2. Prop. 1. Luke 15.7 . Phil. 1.11 . Mat. 5.16 . 1 Cor. 10.31 . Eph. 6.7 . Lett. 11. p. 266. Serm. 23. of the Love of God , Vol. 3. p. 316. Mat. 10.37 . Hebr. 6.10 . Mat. 25.40 . Strictissime , & maxime proprie sumitur pro affectu eo quo desideramus ut ea tum à nobis , tum ab aliis fiant quae deo sunt Gratissima ; quemadmodum enim amor erga alium in universum consideratus , est affectus ejusmodi quo ea cupimus quae alteri sunt bona , unde ●it etiam ut , si amor iste sit intensus , & fervens , pro viribus id ipsum conemur efficere , atque id unice agamus , ut is quem diligimus rebus sibi gratis , & utilibus potiatur . Ita etiam Charitas , seu amor erga Deum ea unicè desiderat quae Deo , ut ita dicamus , sunt bona , hoc est grata , atque jucunda , qualia sunt omnia ista quae honorem illi afferunt ▪ aut alias voluntati ipsius sunt consentanea . Crell . &c. Christian. lib. 3. cap. 4. Curcell . Instit. lib. 7. cap. 22. sect . 3. §. 3. Prop. 2. P. 162 , 163. Jam. 2.15 , 16. Object . Let. 8 p. 165. Answ. Psalm 23.15 , 14. Deut. 6.14 . ch . 30.15 . Lett. 6. p. 121. §. 4. Prop. 3. Serm. of Self-love , p 309 , 310. Mat. 10.39 . ch . 16.25 . Luke 13.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 10.37 . Luke 14.26 . §. 5. Prop. 4. 2 Kings 13.14 . 2 Chron. 35.24 . Lam. 4.20 . Psal. 16.3 . Contempl. and Love , p. 307. Dan. 9.23 . Lett. 7. p. 133. P. 134. Prov. 18.24 . §. 6. Lett. 6. p. 126. Let. 7. p. 132. Let. 9. p. 179. P. 201. Let. 7. p. 139. §. 7. Gen. 1.4 . Good. Not only Metaphysically , as Mr. N. imagines , Serm. p. 62. but as being what God designed them , profitable and delightful to Man. Gen. 1.14 , 15 , 16 , 17 , 18. Gen. 9.2 , 3. Hos. 2.21 , 22. Gen. 2.18 . ch . 1.28 . 1 Cor. 7.9 . Psal. 33.5 . Psal. 145.9 , 15 , 16. Acts 14.17 . Psal. 73.7 , 12. Jer. 12.1 . Job 21.7 , 13. Psal. 73.14 . Eccles. 7.15 . ch . 8.14 . Notes for div A65701-e11060 §. 1. Mat. 22.37 . Vol. 3. p. 5. Ibid. p. 75. Psal. 63.3 . Cum autem ait toto corde , tota anima , tota mente nullam vitae nostrae partem Reliquit quae vacare debeat , & quasi locum dare ut aliâ revelit frui , sed quicquid aliud diligendum venerit in animum illuc rapiatur quo totius dilectionis impetus currit . Aug. de Doctr. Christian. l. 1. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Leg. l. 6. p. 869. F. §. 2. Mark 6.24 . Serm. p. 64 , 65. Matth. 6.24 . Mat. 10.37 . §. 3. 〈◊〉 3. p. 7. P. 12. P. 11. P. 75. P. 217. P. 218. P. 221. P. 221.2 d. P. 242 , 243. §. 6. §. 4. P. 7. P. 22. Deut. 6.4 . Mark 12.29 , 30. P. 11 , 15. P. 37. Lett. 10. p. 217. P. 221. P. 222. P. 243. §. 5. P. 426. P. 83 , 84. P. 282. §. 6. Ezek. 20.6 . Dan. 11.16 Num. 8.7 , 8. Deut. 8.7 , 8 , 9. Deut. 11.12 . Deut. 8.18 . Deut. 11.13 , 14 , 15. Exod. 23.25 , 26. Levit. 15.18 , 19. Levit. 26.3 , 4 , 5 , 6. Deut. 28.1 — 13. Deut. 30.9 . Deut. 6.10 , 11. ch . 26.11 . Deut. 11.16 , 17. Deut. 28.17 , 18 , 20 , 48. Argum. 2. §. 7. 2 Chron. 15.12 . 2 Kings 23.3 . Deut. 4.29 . Deut. 3.2 , 3. 1 Kings 8.48 . 1 Kings 14.8 . 1 Sam. 27.1 . ch . 21.2 . ch . 25.22 . 2 Sam. 19.29 . ch . 24.1 . 2 Kings 23.24 , 25. §. 8. Deut. 13.3 . 2 Kings 10.31 . 1 Kings 11.4 . ch . 15.3 . 2 Chron. 12.1 . ch . 25.2 . ver . 14. 2 Kings 18.24 ch . 20.3 . 1 Kings 15.12 , 14. 2 Kings 23.24 , 25. Jer. 3.10 . 1 Sam. 20.20 , 21. Argument 3. §. 9. Luk. 10.25 . verse 28. Argument 4. §. 10. Mark 12.32 . Let. 5. p. 94.10 . p. 238. Lett. 10. p. 238. P. 239. P. 100. P. 192. P. 185. P. 240. P. 241. P. 188 , 189. P. 189 , 190. P. 194. P. 295. P. 96. P. 97. P. 256 , 257. P. 101. P. 236 , 237. P. 233. Lett. 10. p. 240 , 241. Notes for div A65701-e17330 §. 1. Serm. p. 10. Answ. 1. Phil. 2.21 . Col. 1.6 , 23. Rom. 1.8 . Col. 3.20 , 22. Negatio non est absoluta sed per comparationem . Hos. 6.6 . Mat. 9.13 . Mat. 10.20 . 1 Sam. 12.24 . and Prov. 24.21 . Rom. 13.7 . Joh. 6.27 . Eph. 4.28 . 1 Thes. 4.11 . 2 Thes. 3.12 . Answ. 2. Serm. p. 71. Duct . Dub. l. 4. ch . 2. R. 2. n. 9 , 10 , 11. p. 524 , 525. Lett. 8. p. 158. §. 2. Object . 2. James 4.4 . P. 66. Answ. Si autem amaveris h●c quamvis Deus fecerit & neglexeris creatorem , & amaveris mundum nonne tuus Amor Adulterinus deputabitur . August . in Ep. Joh. To. 9. Tr. 2. p. 592. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodo . in Ezek. 23.20 . Hence are the Idolatrous Jews stiled the Seed of the Adulterer and the Whore , Isa. 57.3 . And said to commit Adultery with Stones and Stocks , Jer. 3.9 . With their Idols , Ezek. 23.37 . And to go a Whoring after other Gods , Judg. 2.17 . Ps. 73.27 . Ps. 106.39 . Serm. p. 67. Answ. 1. Nunquid non est in his modus ? S. August . Phil. 4.4 . 1 Cor. 7.29 , 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theoph. vide Theodoret & Oecum in locum . 1 Thes. 4.13 . Serm. P. 22. 1 Cor. 6.9 , 10. Gal. 5.20 , 21. Eph. 5.5 . Apoc. 22.15 . §. 3. Object . 1 John 2.15 , 16 , 17. Serm. p. 65 , 66. Non hoc dicitur sed sit modus propter Creatorem . August . in locum . Answ. Serm. Vol. 1. p. 318. Lett. 2. p. 17 , 18. §. 4. Minus te amat Domine qui tecum aliquid amat quod proper te non amat . Aug. Solil . c. 19. Non ista propter se sed is●a propter illum diligas . Med. c. 4. Answ. P. 443. Serm. Vol. 3. p. 75. Reas. and Rel. p. 244. P. 246. Sect. 2 , 3. Sect. 5. Motus qui est in Imaginem quantum est Imago , est unus & idem cum illo qui est in Rem ; & sic sequitur quod eadem reverentia exhibeatur Imagini Christi & ipsi Christo : Cum ergo Christus adoratur adoratione latriae ▪ consequens est , quod ejus Imago sit adoratione latriae adoranda . Aquin. Sum. Part. 3. Q. 25. Art. 3. Sententia D. Thomae quatenus docet eodem actu adorationis coli Imaginem , & exemplar per illam representatum est verissima piissima , & fidei decretis admodum consona . Petr. de Cabrera in 3. Part. Th. Q. 25. Art. 3. Disp. 3. N. 56. Dicendum ergo primò est fieri rectè posse ut Prototypon in Imagine & Imago cum Prototypo uno actu adoretur , atque hoc modo posse Imagin●m Christi ad●rari Latria . Suarez in 3. Part. Th. To. 1. Disp. 54. Sect. 4. Mat. 25.40 . Mark 9.41 . Hebr. 6.10 . Pro. 19.17 . §. 5. Object . Answ. * Non te prohibet Deut amare ista , sed non diligere ad beatudinem , sed ad hoc probare & laudare ut ames creatorem . August . in Ep. Joh. To. 9. Tr. 2. P. 592. Answ. 2. Contempl. and Love , p. 299. Ibid. p. 308 , 309. 1 Cor. 10.31 . Ibid. p. 326. Notes for div A65701-e21560 Him only shalt thou desire . Serm. p. 12. Lett. 9. p. 202 , 203. P. 201. P. 203. §. 1. Serm. Vol. 3. p. 73 , 74. Let. 4. p. 75 ▪ Theory and Reg. of Love , P. 10. Serm. p. 9. P. 72. Luk. 12.29 . 1 Cor. 10.24 . Col. 3.1 , 2. Lett. 4. p. 75 , 76. Deut. 12.15 . Ver. 20. Ver. 21. Deut. 14.26 . Ita ut nullâ re careat quam animo suo possit expetere . Eccles. 6.2 . Contempl. and Love , p. 307. Serm. p. 78. Serm. p. 73. Lett. 11. p. 260. Argument 1. §. 2. Serm. p. 13 , 14 , 15. Answ. Serm. P. 13 14. Serm. Vol. 3. P. 213. Lett. 10. p. 231. Answ. 2. Serm. p. 12. Lett. 7. p. 150. Lett. 10. p. 221. P. 222. Lett. of Love and Musick , p. 446. Ibid. p. 447. Serm. p. 15. Argument 2. §. 3. Lett. 10. p. 224. Answ. Lett. 10. p. 228. Argument 3. §. 4. Serm. p. 17. P. 225 , 226. Answ. 1. P. 262. Deus se vult diligi non ut sibi aliquid , sed ut eis qui diligun● aeternum praemium conferatur ; hoc est ipse quem diligunt . August . de Doct. Christ. l. 1. c. 29. Ille igitur usus qui dicitur Dei , quo nobis utitur , non ad ejus sed ad nostram utilitatem ref●rtur ; ad ejus autem tantummodo bonitatem . c. 32. P. 263. Her. Piety , p. 285. Lett. 8. p. 158 , Theory and Reg. of Love , p. 76. P. 77. Object . Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Clem. Alexandr . Strom. 5. p. 585. B. Eadem verba laudat Theodoretus adv . Graecos , Serm. 4. p. 535. 1 Cor. 13.5 . ch . 10.23 . Phil. 2.4 . Rom. 15.2 . Argument 4. §. 5. Preface to the Letters . Luke 18.1 . 1 Thes. 5.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Damascenus de Haeres . apud Cotel . de Monum . Eccl. Graec. To. 1. p. 304 : Nam qu●m Dominus dixerit , oportet semper Orane , & non deficere , & Apostolus , sine intermissione orate ( quod sanissimè sic accipitur ut nullo die intermittantur certa tempora orandi ; ) isti ita nimis hoc faciunt , ut hinc judicentur inter Haereticos numer●ndi . August . de Haeres . c. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiph. Haer. 80. §. 3. p. 1069. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. §. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. Haer. Fab. lib. 4. cap. 11. Dicuntur Euchitae opinari Monachis non licere , sustenandae vitae suae cuusâ aliquid operari , atque ita seipsos Monachos profiteri ut omnino operibus vacent . August . de Haer. c. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Damascen . ibid. p. 302. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. Ibid. Lett. 8. p. 159. P. 157. P. 172. Argument 5. §. 6. Lett. 8. p. 160 , 161. Answ. Deut. 11.13 , 14 , 15. Matth. 6.32 , 33. 1 Tim. 4.8 . Psal. 34.9 , 10. Psal. 84 . 1● . Argument 6. §. 7. Lett. 8. p. 162 , 163 , 164. Answ. 1 Tim. 5.8 . Eph. 4.28 . Eph. 5.29 . Answ. 2. Psal. 34.12.14 . Eccles. 2 ▪ 24. ch . 5.19 . Object . §. 8. Serm. p. 57 , 58 , 59. Answ. Act. 9.36 . 2 Cor. 9.8 . Luke 6.35 . Gal. 6.10 . 1 Tim. 6.18 . Prov. 3.27 . Serm. p. 59. Tit. 3.8 . Ibid Prov. 8.21 . Ecclus. 1.17 . Prov. 21.20 Dan. 10.3 . Ps. 105.24 . Isa. 32.12 . Ezek. 26.12 . Amos 5.14 . Nah. 2.9 . Lam. 1.8 , 11 , 12. Psal. 19.1 . Rom. 1.19 , 20. Wisd. 13.1 . Eccles. 11.3 . Answ. 2. ch . 1.8 . Acts 17.25 . Rom. 11.36 . 1 Chron. 29.14 . Acts 14.17 . Answ. 3. Repl. 1. Lett. p. 29. Answ. 2 Pet. 3.7 . 1 Thes. 4.17 . Lett. 2. p. 27 , 28. Repl. 2. Let. 2. p. 17 , 18 , 19. Answ. Answ. 2 Cor. 7.10 . Heb. 12.10 . Ver. 6. Entr. 3. p. 91. 1 Pet. 1.7 . Hebr. 12.2 . Luke 8.14 . James 4.1 . Ver. 3. Tit. 3.3 . §. 9. P. 144 , 210. P. 179 , 180 , 181. P. 143. Ibid. P. 132. Lett. 9. p. 185. Ibid. p. 195. P. 132. P. 208.209 . Object . Let. 5. p. 95. Answ. Lett. 7. p. 150. Ibid. p. 149. Object . 2. P. 138. Answ. Ibid. Answ. Object . 3. Answ. P. 189. 
A67748	----	Englands unthankfulness striving with Gods goodness, for the victory as Abaslom [sic] strove with David, whether the father should be more kinde to the son; or the son more unkinde to the father. Or, enough (being wel weighed) to melt an heart of adamant. By R. Younge, florilegus. In reference to Leviticus 19.17 and Isaiah 58.1. In reading whereof, reflect upon your selves; hearken to conscience; and what concerns you, apply it to others, as David did Nathans parable, 2 Sam. 12.1, to 8. And Ahab the prophets, 1 King.20. 39, to 43. Want of application makes all means ineffectual; and therefore are we Christians in name only, because we think out selves Christians indeed, and already good enough. Younge, Richard. This text is an enriched version of the TCP digital transcription A67748 of text R218135 in the English Short Title Catalog (Wing Y152). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 241 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67748 Wing Y152 ESTC R218135 99829757 99829757 34200 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67748) Transcribed from: (Early English Books Online ; image set 34200) Images scanned from microfilm: (Early English books, 1641-1700 ; 2002:29) Englands unthankfulness striving with Gods goodness, for the victory as Abaslom [sic] strove with David, whether the father should be more kinde to the son; or the son more unkinde to the father. Or, enough (being wel weighed) to melt an heart of adamant. By R. Younge, florilegus. In reference to Leviticus 19.17 and Isaiah 58.1. In reading whereof, reflect upon your selves; hearken to conscience; and what concerns you, apply it to others, as David did Nathans parable, 2 Sam. 12.1, to 8. And Ahab the prophets, 1 King.20. 39, to 43. Want of application makes all means ineffectual; and therefore are we Christians in name only, because we think out selves Christians indeed, and already good enough. Younge, Richard. This text is an enriched version of the TCP digital transcription A67748 of text R218135 in the English Short Title Catalog (Wing Y152). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread 72 p. printed by J Bell, for James Crumpe a booke-binder: and are to be sold at his House, in Little Bartholomewes Wel-yard, and probably at most Stationers shops, [London : [1643?]] Caption title. Imprint from colophon; publication date conjectured by Wing. The words "Leviticus .. 58.1" are bracketed together on first page. Running title reads: Gods goodnesse, and Englands unthankfulnesse. Includes a letter and postscript, each with caption title. Reproduction of the original in the British Library. eng God -- Goodness -- Early works to 1800. A67748 R218135 (Wing Y152). civilwar no Englands unthankfulness striving with Gods goodness, for the victory: as Abaslom [sic] strove with David, whether the father should be more Younge, Richard 1643 45743 1109 0 0 0 0 0 242 F The rate of 242 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 John Latta Sampled and proofread 2003-03 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion ENGLANDS Vnthankfulness striving with Gods Goodness , for the Victory : as Absalom strove with David , whether the father should be more kinde to the son ; or the son more unkinde to the father . Or , Enough ( being wel weighed ) to melt an heart of Adamant . By R. Younge , Florilegus . In reference to Leviticus 19. 17. and Isaiah 58. 1. In reading whereof , reflect upon your selves ; hearken to conscience ; and what concerns you , apply it not to others , as David did Nathans Parable , 2 Sam. 12. 1 , to 8. And Ahab the Prophets , 1 King. 20. 39 , to 43. Want of application makes all means ineffectual ; and therefore are we Christians in name only , because we think our selves Christians indeed , and already good enough . The fourth Impression . Imprimatur , Thomas Gataker . CHAP. 1. § 1 AWise man ( saith Solomon ) foreseeth the evil , and preventeth it : but fools go on ; and are punished , Prov. 22. 3. An argument that most men ; yea , almost all men are stark fools , as will fully appear , if we observe but these three , things . The Precepts of the Gospel . Predictions Testimonies First , Observe but how strict , holy , just , and good the Precepts or Rules●re , by which we ought to walk . Thou shalt love the Lord thy God , with all thy heart , and with all thy soul , and with all thy minde , and with all thy strength , Mark 12. 30. Whether ye eat or drink , or whatsoever ye do , do all to the glory of God , 1 Cor. 10. 31. Whatsoever ye would that men should do unto you , even the same do you unto them , for this is the Law and the Prophets , Matth. 7. 12. Thou shall not hate thy Brother in thine heart , but thou shalt plainly tell him of his faults ; and suffer him not to sin , Levit. 19. 17. And then consider , how few there are amongst us ; and how rare ( onely here and there one ) like rich men , among the multitude , or jewels among other stuff , that either do , or care to walk by this golden Rule ; Yea , that instead thereof , make not the World onely their God ; and Pleasure , or Profit alone their Religion . § 2. Secondly , Observe ( ô that we had the grace seriously to observe and minde ! ) but the Predictions ; touching the paucity & fewness of those that shall be saved . Strive to enter in at the strait gate , for many will seek to enter , and shall not be able ; because strait is the gate , and narrow the way which leadeth unto life , and few there be that finde it : But wide is the gate , and broad the way , that leadeth to destruction ; and many there be that go in thereat , Matth. 7. 13 , 14. Luke 13. 23 , 24. Again , Many are called ( viz. by the outward Ministery of the Word ) but few chosen , Mat. 20. 16. and 22. 24. Yea , St. Iohn affirmeth , that the whole World lieth in wickedness , 1 John 5. 19. And that the number of those , whom Satan shall deceive , is as the sand of the Sea , Revel. 20. 8. and 13. 15 , 16 , 17. Esa. 1●… . 22. Rom. 9. 27. And we finde it too true , by sad experience ; for what eyes can but run over to see , for the most part , how ignorant and erroneous men are , and what lives they lead ? for scarce one of a hundred , whose knowledge , belief , and life , is in any degree answerable to the Gospel , or the Title that they bear ; for Christians they are called , but no otherwise then the Heathen Images are called Gods : because he that is a Christian indeed , will strive to imitate Christ , and square his life in some measure , according to the rule of Gods Word . § 3. Thirdly , Observe but the Testimonies manifesting how they must be qualified , who mean to be saved . O that we would but believe them ; for God expresly tells us , That no ●…righteous person shall ever inherit the Kingdome of Heaven ; but that such shall have their part and portion in that lake which burneth with fire and brimstone , which is the second death , 1 Cor. 6. 9 , 10. Gal. 5. 21. Rev. 21. 8. And that without holinesse no man shall see the Lord , Heb. 12. 14. And that except our righteousness exceeds the righteousnes of the Scribes and Pharisees : ( who yet excelled our formall Hypocrites , and civil Iusticiaries ) we cannot enter into the Kingdome of Heaven , Mat. 5. ●…0 . And that he will recompence every man according to his works , be they 〈◊〉 evil , Psal. 62. 12. Rev. 20. 13. & 22. 12. Rom. 2. 6. Jer. 25. 14. and 32. 19. and 50. 29. and 51. 56. Ezek. 7. 4 , 8 , 9. and 9. 10. and 11. 21. and 16. 43. And that we shall give an account at the day of Judgement , for every idle word we speak , Mat. 12. 36. And that Christ will come the second time in flaming fire , to render vengeance unto them that know him not , and that obey not his Gospel , 2 Thes. 1. 7 , 8. Psal. 11. 6. Yea , the Lord tels us expresly , that he will not be mercifull to such as flatter themselvos in an evil way , but that his wrath and jealousie shall smoke against them ; and every curse that is written in his book , shall light upon them , &c. Deut. 29. 19 , 20. And that if we will not regard , nor hearken unto him when he calls upon us for repentance●… he will not hear nor regard us , when in our distress and anguish , we shall call upon him for mercie , but even laugh at our destruction , and mock when our fear cometh , Prov. 1. 24 , to 33. See other places to this purpose , Hebr. 12. 29. Deut. 4. 24. Mat. 25. 30 , 41 , to 46. and 3. 10. § 4 Nor can it indeed consist with his justice to pardon such as continue in an evil course of life ; neither was it ever heard , that any ascended into heaven without going up the staires of new obedience : that any have attained unto everlasting life , without faith , repentance , and sanctification of Spirit : For even the Thief upon the Crosse believed in Christ , and shewed the fruits of his faith , in acknowledging his own sin , in reproving his fellow , in confessing his Saviour , even when all denied and forsook him , in calling upon his Name , and desiring by his means and merits everlasting life . Besides we read not , that ever he was outwardly called , until this very hour . Secondly , though there was one saved at the last hour , that none might despair : yet there was but one , that none should presume . Thirdly , the Thiefs conversion was one of the miracles , with the glory whereof our Saviour would honour the ignominy of his Cross . Fourthly , he was saved at the very instant of time , when our Saviour triumphed on the Crosse , took his leave of the world , and entred into his glory : And it is usual with Princes to save some hainous Malefactors at their Coronation , when they enter upon their Kingdoms in triumph , which they are never known to do afterwards . Nor was his sudden conversion ever intended in Gods purpose for an encouragement to Procrastinators ; And therefore no cause have we to expect that he should deal after a new and extraordinary way with us , then he hath with all others , and so breas●… the course of his so just , and so long continued proceedings : Yea , he binds it with an Oath , that whomsoevr he redeemeth out of the hands of their spiritual enemies , they shall worship him in holinesse and righteousnesse all the dayes of their lives , Luk. 1. 73 , 74 , 75. 1 Pet. 2. 24. Which Scriptures sufficiently shew , that they who in life wil yield no obedience to the Law , shall in death have no benefit by the Gospel . Nor ought any indeed , to profess Christ , or once to name him wit●… their mouths , except they depart from iniquity , 2 Tim. 2. 19. § 5. The which Scriptures , if they be true , ( and they fall short of the Devils that deny it , Iam. 2. 19. ) what manner of persons ought we to be , in all holy conversation and godlinesse ? as the Apostle speaks , 2 Pet. 3. 11. And yet most men live as if the Gospel were quite contrary to the rule of the Law , as if God were neither to be feared nor cared for , as if they were neither beholding to him , nor stood in aw●… of him , both out of his debt and danger ; yea , as if there were no God to judge , nor Hell to punish , nor Heaven to reward . And ( which mightily aggravates their sin , and will add to their torment ) let some Boanerges be sent unto them , with a message from God , it fares with them as with the Adder , no charming can charm them . The strongest commands , the loudest denunciations of judgements , the shrillest and sweetest promulgations of mercies , will do no good upon them : For while they are in Dal●…lahs lap , and lie sleeping like Drones by the hearth of hell , they think themselves as safe , as if they were in Abrahams bosom : Their Adamantine hearts will neither yield to the fire , nor to the hammer , admit of no impression ; yea , let them hear of never so many judgments , they tremble and rele●…t no more then the seats they sit on , or the stones they tread on : Even the declaration of sins , denunciation of judgements , description of torments , and the like , no more stir them , then a tale moves one in a dream ; their sup●…ne stupidity is no more capable of excitation , then the Sea Rocks are of moti●…n , or the Billowes of compassion ; which would make one even tremble to think of it . CHAP. II. § 1. But what is the reason , why men make no more use of these Predictions of this warning ? but that as neer as can be computed , one of two are lascivious or voluptuous ; two of three drunkards , ( ●…n Gods account ; ) nine of ten cruel & unjust persons ; nineteen of twenty swearers ; twenty nine of thirty Athiests ; thirty nine of forty ignorant wretches ; forty nine of fifty covetous ; ninety nine of an hundred open , or secret enemies to the power of Religion , and contemners of holinesse : For certainly what God in these three particulars hath revealed in his Word , cannot be unknown to any among us , that hate not the light ; for every house almost hath a Bible , and Christ hath continued his Gospel amongst us now , neer upon an hundred years , with such supply of able Ministers , that no Nation under Heaven may compare with us . § 2. I might give you many reasons of this , as that they were born stark dead in sin , and they thank God they are no changelings ; that they are as good as their Fore-fathers , or those among whom they live , and they neither desire to be better nor wiser ; yea , it were a ridiculous singularity so to be : That the custome of sin hath brawned their hearts , and blinded their minds . That they 〈◊〉 as Satan their God , 2 Cor. 4. 4. and Father , job . 8. 44. and King , or Prince , Eph. 2. 2. would have them to do : That they will either not hear the Word ; ( for I think I may say , that one half of the men and women in the Kingdome come not once a year within the Church-doors , I mean the poorer sort that do not know they have soules : It were good , they were compelled to hear the Word preached , for the wicked , like sullen children , would not forsake their play for their meat , but for the Rod of Correction : And many Saints in heaven might now confess , that they had not known God , but for the Laws . First , compulsory means brought them to the feast , whereof once tasting , they would never leave it ; Compel them to come in , &c. Luk. 14. 23. ) Or if they do hear the Word and understand it in some measure , they will not apply it to themselves : That they will not receive the truth in love , that they might be saved , & are therefore given over to strong delusions to believe lies : That they will not by any means that Christ can use , understand & be converted , and saved ; therefore they shall not understand , nor be converted , nor saved , Isai. 6. 9 , 10. Matth. 13. 15. That they harden their own hearts , whereupon their hearts are more hardned : That because they will not regard nor retein God in their thoughts , God gives them over to a reprobate minde , Rom. 1. 28. That because they will not take the Spirits counsel , the Spirit gives them up to walk in their own counsels , Ier. 9. 14. That they wil believe Satan rather then God , therefore God delivers them up to Satan , so to be deluded ; that the light of the glorious Gospel shall not shine unto them , 2 Cor. 4. 3 , 4. Eph. 2. 2. 2 Thes. 2. 9 , 10. 1 Tim. 4. 7. That they are not as they ought , and as it was in the Primitive times cast out of the Church , and all Christian society by excommunication , as dirt into the street , 1 Cor. 5. 4 , 5. 1 Tim. 1. 20. Rom. 16. 17 , 18. 2 Thes. 3. 6. 1 Tim. 6. 5. 2 Tim. 3. 5. That they do as their flattering False Prophets teach them : That they think they have as good hearts , as the best ; and therefore follow that deceitful guide : That they are not ver●…t in the Scriptures , at least they understand not the spirituality of the Word ; nor have they the Spirit to convince them of sin : But I have largely handled these upon other occasions ; wherefore I will passe them , and onely give you this one , and I pray , minde it . § 3. Wicked men ( and such are all natural , and unregenerate persons , whether loose Liberlines , or rich worldlings , or civil Iusticiaries , or formal hypocrites , or profound humanists , or cunning Politicians , ) are so blockish and void of spiritual understanding , that they will not believe what is written , till they feel what is written ; nothing will fully confute them but ●…re & brimstone : Sin shuts their eyes , and only punishment can open them . Nor will they once think of Heaven , till with that rich man they are tormented in the flames of hell : but even that rich man that had so little care of his own soul during life , when he was in hell-torments , took care for his Brethrens , not out of charity , but because as he had by his perswasion & ill example , bin the occasion of their greater sin ; so they by continuing in those sins , should be the occasion of his more grievous torment . But had he bin so wise , as to have believed Moses & the Prophets report of hell , he needed never to have come into it : The common case of all that come there . They will not believe what Moses & the Prophets , Christ and his Apostles tell them , touching the truth , justice , and severity of God , in punishing sin with eternal destruction of body and soul , and the necessity of obeying his Precepts , until they shall hear Christ say unto them , Depart from me ye cursed , into everlasting f●…e , prepared for the Devil and his Angels , Mat. 25. 41. § 4. And indeed for want of this sore-wit , the wisest worldlings , as Balaam and Judas , and the rich man in the Gospel , and the Scribes and Pharisees , and all Atheists , are in Scripture-language stiled fools , and the wisdome of the world called foolishnesse , twelve times in one Chapter . Read 1 Cor. 1. and Chap. 2. Nor can there be so sure a signe to distinguish between a wise man and a fool . A wise man ( saith Bernard ) fore-sees the torments of hell , and avoideth them ; but a fool goeth on merrily until he feeleth them , and then sayes , I had not thought . True , many wicked men are taken to ●…e wise , and in some sense are so , they have enlightened heads , and fluent tongues , as had Balaam , & Judas , and Paul before his conversion , and the Scribes and Pharisees ; but their hearts remain dark and foolish , as is plain by Rom. 1. 21 , 22. Joh. 3. 10. Whence even the wisest of them are called by our Saviour fools and blinde , Matth. 23. 16 , 17 , 19 , 24 , 26. and 27. 3 , 4 , 5. 2 Pet. 2. 16. And indeed what is that wisdome worth , which nothing profits the owner of it , either touching vertue , or happinesse ? So that you may take this for a rule , They that have but a shew of holinesse , have but a shew of wisdome . § 5. Men of the world believe the things of the world , they believe what they see , and feel , and know ; they believe the Lawes of the Land , that there are places and kindes of punishment here below , and that they have bodies to suffer temporal s●…art , if they transgresse , and this makes them abstain from murther , selonie , and the like ; but they believe not things invisible and to come ; for if they did , they would as well , yea much more , fear him that hath power to cast both body and soul into hell , as they do the Temporall Magistrate that hath onely power to kill the body ; they would think it a very hard bargain to win the whole world , and lose their own souls . But if visible powers were not more feared then the invisible God , and the Halter more then Hell ( natural men being like beasts , that are more sensible of the flash of powder , then of the bullet , ) the world would be over-run without rage . Or , § 6. Secondly , they believe the Devil and the Flesh , that prophesie prosperity to sin , yea , life and salvation ; as the Pope promised the Powder-Traitors ; for though men do the Devils works , yet they look for Christs wages ; and there is scarce a man on earth but he thinks to go to heaven ; yea , the Devil and sin so infatuate and besot many , that they can even apply Christs passion , as a warrant for their licentiousnesse , and take his Death as a license to sin , his Crosse as a Letters Pattent to do mischief ; So turning the grace of God into wantonnesse : As if a condemned person should head his Drum of Rebellion with his Pardon , resolving therefore to be evill , because he is good : which is to sin with an high hand , or with a witnesse , and to make themselves uncapable of forgiveneesse . And yet wretched and senseless men , they presume to have part in that merit , which in every part they have so abused ; to be purged by that blood , which now they take all occasions to disgrace ; to be saved by the same wounds , which they swear by , and so often swear away ; to have Christ an Advocate for them in the next life , when they are Advocates against Christ in this : And that Heaven will meet them at their last hour , when all their life long , they have galloped in the beaten road towards Hell . § 7. The Devil makes large promises to his ; but ever disappoints them of their hopes , as he did our first Parents : You shall die saith God ; You shall not die at all , saith Satan : Yea , you shall be as Gods , saith he , when his drift was to make them Devils . Yet the Devil was believed , when God could not be credited . Diabolus mentitur , ut fallat ; vitam pollicetur , ut perimat , saith Cyprian . And ever since our first parents , gave more credit to Satan , then their Maker : Our hearts naturally have been slint unto God , wax to Satan ; so that Satan may in a manner triumph over Christ , and say , I have more servants then Christ ; & they do more for me , then his servants do for him : and yet I never died for them as Christ hath done for his : I never promised them so great reward , as Christ hath done to his , &c. § 8. Well may these men think they believe the Gospel , as the Jews ( who persecuted Jesus , and sought to slay him ) thought they believed Moses writings , Joh. 5. 38 , 39 , 46 , 47. But it 's altogether impossible , as Christ ( who knew their hearts better then themselves ) affirmes of them : for certainly they would never speak as they speak , think as they think , do as they do ; if they thought their thoughts , words , and deeds should ever come to judgement . Did men believe , that neither Fornicators , nor Idolaters , nor Thieves , nor Covetous , nor Drunkards , nor Swearers , nor Railers , nor the Fearfull , nor Unbelieving , nor Murtherers , nor Sorcerers , nor Liars , nor no unrighteous persons , shall inherit the Kingdome of Heaven ; ( as the Scripture expresly speaks , ) but shall have their part in the lake that burneth with sire and brimstone , which is the second death : They durst not continue in the practice of these sins , without fear , or remorse or care of amendment . As for instance , If Lots sons-in-Law had believed their Father , when he told them from God that the City should suddenly be destroyed with fire & brimstone , and that by flying they might escape it , they would have obeyed his counsel . Or if the old world had believed , that God would indeed , and in good earnest bring such a flood upon them as he threatened , they would not have neglected the opportunity of entring into the Ark before it was shut , and the windows of heaven opened ; much less would they have scoffed , and flowted at Noah , while he was a bulding it . So if men did firmly believe what God speaks of bell , it would keep them innocent ; make them officious ; they would need no intreaty to avoid it . Men love themselves well enough to avoid a known pain ; yea , there would be more fear , and danger of their despair , then of their security . And the like of heaven ; if men but believed what fulness of joy , and what pleasures are reserved at Gods right hand for evermore , for them that love , and serve him in sincerity , Psal. 16. 11. they would be more obedient upon earth . CHAP. III. § 1. WHat believe the former Scriptures ? and nothing appear in mens lives in the whole Land almost , but pride , covetousness , cruelty , damnable Hypocrisie , prophaning of the Sabbath , cursed swearing and cursing , abominable , and worse then beast-like drunkenness , adultery , lying , slandering , persecuting , contempt of Religion and all goodness : grinding of faces like edged tools , spilling of blood like water , racking of Rents , detension of Wages , and workmens hire ; incredible cruelty to Servants , inclosing of Commons , ingrossing of Commodities , griping exactions , with straining the advantages of greatness : unequal levies of legal payments , spiteful suits , biling usury , bribery , perjury , partiality , sacriledge , simoniacal contracts , and soul-murder ; scurrility and prophaneness , cozening in bargains , breaking of promises , perfidious underminings , Luxury , wantonness , contempt of Gods Messengers , neglect of his Ordinances , violation of his days , and the like : as if these were fruits of faith , & not of Atheism rather . § 2. Yea , as if we had contracted with the Devil , that we would abuse all Gods gifts so fast as they come : his blessings make us proud , his riches covetous , his peace wanton , his meats intemperate , his mercy secure ; And all his benefits serve us but as weapons to rebel against him : so that we turn his grace into wantonness , and make a trade of sin : yea , it is our least ill to do evil : for behold we speak for it , joy in it , boast of it , tempt , and inforce to it , yea , mock them that dislike it , as if we would send challenges into heaven , and make love to destruction . § 3. And yet we are Christians forsooth : I am even ashamed to think that men , that rational men , should be such Sots , or suffer Satan so to gull and beguile them ! Certainly men are stark mad ; for otherwise , how could it be ? how were it possible ? that our eares should be alwayes open to the Tempter , shut to our Maker and Redeemer ? That we should do nothing else but sin , and make others sin too ? That all our thoughts , words and works , should be the services of the world , the flesh , and the Devil ? Yea , that we should be even mockers of all that march not under the pay of the Devil ? And yet fancie our selves the servants of God , and followers of Christ . Will God be thus mockt ? O abominable blindness ! for I dare refer my self to the worst of men that have reasonable souls . As let a very Hea●hen read the Gospel , & compare the rules thereof with our lives ; he must ●eeds conclude , that either it is not Christs Gospel , or we are not Christians . § 4. O that men would come to themselves ! as it is said of the repent●ng Prodigal , Luke 15. 17. And recover their wits again , that they have ●ost by the fall , and the long custome of sin . And then they would clearly ●ee and confess , ( as all that truly fear God know ) that whatsoever they ●●y , or think of themselves ; they do not in deed , and in truth believe a ●eity : for if they did , how durst they exercise their saucy wits , in prophane ●coffs at Religion ? and disgrace that blood , whereof hereafter they would ●ive a thousand worlds for one drop : How durst they tear Heaven with ●heir blasphemies ? and bandy the dreadful Name of God , in their im●ure and polluted mouthes , by their bloody oaths and execrations ? How ●ould they be such witless , graceless , and shameless miscreants , as to swear ●nd curse , even as Dogs bark ? yea , they have so sworn away all grace , ●hat they count it a grace to swear ! And are so far from believing , that the curse of God shall never depart from the house of the swearer : And that ●imself will be a swift witness against swearers : That the Lord hath a great ●ontroversie with the inhabitants of the Land , because of swearing ; and ●hat of all other sinners , they shall not be found guiltless , that take his Name ●n vain : And that the Land mourns because of Oaths , as the Scripture speaks , Zach. 5. 1 , to 5. Exod. 20. 7. Hos. 4. 1 , 2. Jor. 23. 10. that ( as I said before ) they think to be saved by the same wounds , and blood which they swear by , and so often swear away . And lest they should not themselves soon enough , fill up the measure of ●heir wickedness , even Boyes in the streets , have learn'd of them to wrap ●ut oaths , as frequently as they , and no man so much as reprove , or finde fault with them : yea , through the Parents accustomary swearing , their children have learn'd to speak English and oaths together , & so to blaspheme God , almost as soon as he hath made them . So that we may well wonder , ●hat the Land sinketh not under us , because of Oathes : As , ô the numberless number of Oaths & Blasphemies , that this Land groans under ! which are spit out , as it were , in defiance of God ; and al his prohibitions to the con●rary . § 5. But the case is so clear , that I dare refer it to themselves , in their sober fits : for their consciences cannot chuse but tell them at one time or ●ther , when they are alone , and at leasure to hear it : that either they believe there is no God at all , or else that God is not just & true ; nor speaks as he means in his Word , which is worse : Or if they do believe that he is a just and true God , they believe also that they shall be punished as he threatens for their impenitency and provoking of him ; and they provoke ●im , that they may be punished , which is worst of all . But behold the just ●udgement of God , ( upon the wilfully blinded , and obstinate , ) who payes them in their own coin ● they will not see , nor hear , nor understand , nor be converted , nor saved ; but wink with their eyes , stop thei●… eares , stifle their consciences , harden their hearts , and believe Satan rather then God , & walk in their own counsels : Therefore , saith God , the●… shall not see , nor hear , nor understand , nor apply any wholesome truth 〈◊〉 themselves , nor be converted , nor saved , as may plainly be seen by the●… ensuing Scriptures , Prov. 28. 14. Exod. 7. 3 , 22. & 10. 20. & 14. 8. Isa. 6. 9 , 10. Psal. 69. 23. Jer. 51. 9. Mat. 13. 15. Ioh. 12. 37 , 39 , 40. Rom. 1. 21 , to 33. & 11. 8●…Acts 28. 27. 2 Thess. 2. 10 , 11 , 12. 2 Cor. 4. 3 , 4. Heb. 3. 8. It is exceeding remarkable , how God for this cause inflicteth more spiritual judgements upon this Age and Nation , then ever we read of . I fe●… few consider it , as they ought : Wicked men will needs harden themselves without cause ; therefore they shall have cause enough . As , ha●… they ever since the world began , such cause to speak evil of the way o●… Truth , ( if I may so speak ) and the Professors thereof , as now they have , by reason of the many and abominable errours broached , and maintained ? The bitter enmity that is between the very people of God , about things no●… fundamental : The foul mouths of many , whose Religion and zeal is to●… rail upon the most godly , able , and Orthodox Ministers ; but especially the vicious & lewd practices of many that pretend for Religion ; and the notorious cheating , & cozening of those in places of trust , who at first were made choice of , for their pretended piety . All which God permits for the further hardening of his obstinate and malicious enemies . And let wicked men look to it : For as the Devil first puts out their eyes , & then lays blocks in their way , to make them stumble and fall , that so they may dash themselves in pieces : so God himself in justice suffers these scandals to be given , or these stumbling-blocks to be laid , that they may stumble at them to their destruction , and break their souls necks , as it is Ezek. 3. 20. See more , 1 King 22. 20 , 21 , 22. Mat. 18. 7. 2 Pet. 2. 12. Isa. 8. 14 , 15. 2 Sam. 24. 1. 1 Chron. 21. 1. And this is a sure rule , that none thus stumble at scandals , but wicked men & Gods enemies ; as in the case of David , 2 Sam. 12. 14. If you would see more , read Mr. Dyke , of Scandals . And herein the sin and punishment answer each other in their trancendeney , for as of all other judgements , none like this ; so likewise of the sin : For this is the condemnation , that light is come into the world , and men loved darknesse rather then light , because their deeds are evil , John 3. 19 , 20. § 6. Nor is this all , the worst is reserved for the Upshot : As hear what will be the issue of mens horrible prophanenesse , & abominable wickedness , if they continue therein , without hearty contrition , and amendment . Men may think it an argument of Gods favour , or dispensation , that they prosperm their wickednesse ; that some eminent judgement is not executed speedily upon them : But there cannot be a greater unhappinesse , a heavier curse , 〈◊〉 to prosper in ill designes , and ungracions courses ; to go on in sin uncontrouled ; for he that useth to do evil , and speeds well , seldome ●…sts until he come to that evil from which there is no redemption . Besides , Forbearance is no acquittance ; the wickedness of the Old World●…s abundant in the New World ; yet is not the World drowned with wa●… . But why ? because God hath ordained for it a deluge of fire . The sins 〈◊〉 Sodome are practised every where in our City and Kingdome , yet do ●…e committters escape fire and brimstone on earth , because they are reser●…ed to fire and brimstone in Hell . Do not many persecute the Church as ●…olently as Pharaoh , with Chariots and Armies ? who yet escape drown●…g ; there is a reservation of a deeper and bottomless S●… for them ; divers ●…urmur at the passages of Gods providence in these times of retribution ●…nd Reformation , who are not stung with fiery Serpents , as the Israelites , ●…cause they are reserved to a fiery serpent in Hell : Many , yea the most ●…at can come by them take Bribes like Gehazi , without a Leprosie , because ●…f that eternal Leprosie which waits for them . How many a deceitful Executor and Trustee sayes and swears with a little inversion of Ananias his 〈◊〉 , I received but so much , I disbursed so much ; yet are not stricken with ●…ath temporal , because they are reserved to death eternal . Have not many ●…onopolists with us , done as bad as those Philippians ? Act. 16. 16. 19. who ●…ompounded with the Devil for a Pattent , to bring them in gain , and yet ●…row rich , and prosper , and leave a great deal of substance to their heires , ●…hose gain will be found losse , when Satan shall seize upon their bodies●…nd soules , and hurry them to Hell . And so of other Sinners ; for the like 〈◊〉 appliable to the whole Nation , except some sew despised ones , and he ●…s a rare man , that does not either mis-believe , or grosly mislive , that is ●…ot a worshipper of one of these three , the lust of the flesh , voluptuousness ; ●…e lust of the eyes , covetousness ; or the pride of life , ambition ; which is ●…ll the Trinity the world worships . But of all the rest , let all envious Cains , scoffing Ishmaels , reviling Go●…s , bloody-minded Hamans and Doegs , cursing Shimeis , railing Rab●…ake's , flouting Tobiahs and Sanballats , cruel Herods , & all the like God●…aters , ( that carry an aking tooth against every good man they know , ●…nd will even hate one , for his being holy , though poor ignorant soul●…●…hey know it not ) look for a whole volume of plagues in the next life , ●…ough they escape in this , if they repent not . For if hell-fire shall be their ●…ortion that obey not the Gospel , how can they look to escape that oppose it ? Or if at the great day men shall be bid , Depart into everlasting torments , for not feeding , clothing , visiting ; what shall become of those that maliciously scoffe at Religion , and persecute Christ in his members ? which is the depth of sin : For he that despiseth , traduceth , or any way wrongs one that believes in Christ , ( especially one of his Ambassadors of the Ministery ) strikes at the Image of God in him , by whose Spirit he both speaks and acts : And God takes it as if it were done to himself , for proof of both , see Psal. 44. 22. & 74. 4 , 10 , 18 , 22 , 23. & 83. 2 , 5 , 6. & 89. 50 , 51. & 139. 20. Prov. 19. 3. Rom. 1. 30. & 9. 20. Matth. 10. 22. & 25. 45. 1 Sam. 17. 45. Isai. 37. 4 , 22 , 23 , 28. & 54. 17. Acts 5. 39. & 9. 4 , 5. Iob 9. 4●… 1 Thes. 4. 8. Iohn 15. 20. to 26. Numb. 16. 11. 1 Sam. 8. 7. Mark 9. 42. Ier. 17. 18. Psal. 79. 12. 2 Kings 2. 24. O that my old acquaintance , the Formal Hypocrite , and my feigned friend the Civil Justiciary , and my well-meaning neighbour the Loose Libertine , with millions more , would bu●… seriously consider these Scriptures , and be warned by them , before the Draw-bridge be taken up : For if the bountifulness , and long-suffering of God , do not lead us to repentance , it will increase our condemnation : Besides , God owes that man a grievous payment , whom he suffers to run o●… so long unquestioned ; and his punishment shall be the greater when he comes to reckon with him for all his faults together . CHAP. IV. § 1. BUt admit mens unbelief , impenitency , and prophanenesse , in such glorious times of light , and means of grace as ours is , were not enough to provoke God , to inflict this heavy & grievous judgement upon them ; how well do they deserve this , and much more for their horrible and abominable ingratitude to so good a God , so gracious a Saviour and Redeemer , that hath done and suffered , or would do more for them , then can either be expressed , or conceived by any heart , were it as deep as the Sea ? As mark well what I ( the meanest of a million ) shall but paint or draw out as it were with a cole , of his unspeakable goodnesse to sinners : I will according to my slender ability , but give you●… a drop to taste out of that ocean . Touching what God and Christ hath done for us : In the first place he gave us our selves , and all the creatures to be our servants ; yea , he created us after his own Image in righteousnesse and holinesse , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed and happy condition ; and this deserves all possible thankfulnesse ; but this was nothing in comparison ; for when we were in a sad condition ; when we had forfeited all this , & our selves : when by sin we had turned that image of God into the image of Satan , and wilfully plunged our souls and bodies into eternal torments , when we were become his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his only enemies ; ( Sin and Satan ) not having the least thought or desire of reconcilement , but a perverse and obstinate will to resist all means tending thereunto ; He did redeem us , not onely without asking , but even against our wills : so making of us ( his cursed enemies ) servants , of servants sons , of sons heirs , and coheirs with Christ , Gal. 4. 7. Here was a fathomless depth , a wonder beyond all wonders ▪ § 2. But that we may the better consider what an alms or boon God gave us , when he gave us his Son : Observe that when neither heaven , earth , nor hell , could have yielded any satisfactory thing , besides Christ that could have satisfied Gods justice , and merited heaven for us , then , O then ! God , in his infinite wisdom and goodness , did not onely finde out a way to satisfie his Justice and the Law , but gave us his Son , his only begotten Son , his only beloved Son out of his bosome : And his Son gave himself to die , even the most shameful , painful , and cursed death of the Cross to redeem us ; That whosoever believeth in him , should not perish , but have everlasting life , Iohn 3. 16. The very thought of which death , before he came to it , together with the weight and burthen of our sins , put him into such an Agony in the Garden , that it made him to sweat , even drops of blood . A mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and Angels in Heaven ! Wherefore , ô wonder at this , you that wonder at nothing ! That the Lord should come with such a price to redeem our worse then lost souls , and to bring salvation to us , even against our wils : The Lord Iesus Christ being rich , for our sakes became poor , that we through his poverty might be made rich , 2 Cor. 8. 9. Even the eternal God would die , that we might not die eternally ; ô the deepness of Gods love ! ô the unmeasurable measure of his bounty ! ô Son of God , who can sufficiently express thy love ? Or , commend thy pity ? Or , extol thy praise ? It was a wonder , that thou madest us for thy self , more that thou madest thy self man for us ; but most of all , that thou shouldest unmake thy self , that thou shouldest die to save u●… . § 3. And which is further considerable , It cost God more to redeem the world , then to make it : In the Creation he gave thee thy self ; but in the Redemption he gave thee himself . The Creation of all things cost him but six dayes to finish it ; the Redemption of man cost him three and thirty years . In the Creation of the World , he did but only speak the word ; in the Redemption of man , he both spake and wept , and sweat , and bled , and died , and did many wonderful things to do it : Yea , the saving of one soul single , is more and greater then the making of the whole World . In every new creature are a number of miracles , a blinde man is restored to fight , a deaf man to bearing , a man possest with many Devils dis-possest ; yea , a dead man raised from the dead , and in every one a stone turned into flesh in all which God meets with nothing but opposition , which in the Creation he met not with . § 4. But the better to illustrate this love , consider , that salvation stands in two things : First , in freedome and deliverance of us from Hell : Secondly , in the possession of Heaven , and eternal life ; Christ by his death merits the first for us ; and by his obedience fulfilling the Law , merits the second . The parts of our Iustification are likewise two ; the remission of our sins , and the imputation of Christs righteousnesse . And to this would be added , first , Conversion , which comprehends both Faith and Repentance : Secondy , Sanctification , the Parts whereof are Mortification that is , dying unto sin ; and Vivisication , which is living unto righteousnesse . Thirdly , Glorification begun and perfected , which is freedome from all evil here , and the perfection of all good and happiness in heaven ▪ § 5. What shall I say ? God of his goodnesse hath bestowed so many and so great mercies upon us , that it is not possible to expresse his bounty therein ; for if we look inward , we finde our Creators mercies ; if we look upward , his mercy reacheth unto the heavens , if downwards the earth is full of his goodnesse , and so is the broad Sea ; if we look about us , what is it that he hath not given us ? Air to breath in , Fire to warm us , Water to cool and cleanse us , Clothes to cover us , Food to nourish us , Fruits to refresh us ; yea , Delicates to please us , Beasts to serve us , Angels to attend us , Heaven to receive us ; And which is above all , Himself and his own Son to be injoyed of us : So that whithersoever we turn our eyes , we cannot look besides his bounty ; yea , we can scarce think of any thing more to pray for , but that he would continue those blessings , which he hath bestowed on us already : Yet we covet still , as though we had nothing , and live as if we knew nothing of all this his beneficence . We are bound to praise him above any Nation whatsoever ; for what Nation under Heaven enjoyes so much light , or so many blessings , as we ? above any creature , &c. God might have said before we were formed , Let them be Toads , Monsters , Infidels , Beggars , Cripples , Bond-slaves , Idiots , or Mad men , so long as they live , and after that Castaways for ever , and ever : But he hath made us to the best likenesse , and nursed us in the best Religion , and placed us in the best Land , and appointed us to the best , and only inheritance , even to remain in blisse with him for ever ; yea , thousands would think themselves happy , if they had but a piece of our happinesse ; for whereas some bleed , we sleep in safety ; others beg , we abound ; others starve , we are full fed ; others grope in the dark , our Sun still shines ; we have eyes , ears , tongue , feet , hands , health , liberty , reason , others are blinde , deaf , dumb , are sick , maimed , imprisoned , distracted , and the like , yea , God hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought or imagination : For if the whole Heaven were turned into a Book , and all the Angels deputed Writers therein , they could not set down all the good , which Gods love in Christ hath done us . For all those millions of mercies that we have received from , before , and since we were born , either for soul or body , even to the least bit of bread we eat , or shall to eternity , ( of which we could not well want any one ) Christ hath purchased of his Father for us , and yet God the Father also , hath of his free grace , & mercie given us , in giving us his Son ; for which read Psal. 68. 19. and 145. 15 , 16. and 75. 6 , 7. Yea , God is many time●… working our good , when we least think upon him : as he was creating Adam an help meet for him , when he was fast a sleep . And as much do we owe unto God , for the dangers from which he delivereth us : as for he great wealth and dignities whereunto he hath alwayes raised us . Now if we are so bound to blesse God for his external , temporal , inferiour , earthly , perishing benefits : what praise do we owe for the lasting fruits ●…f his eternal love and mercy ? and how thankful should we strive to be ? ●…ich shall be the next thing treated of . Now what should we render unto the Lord our God so good and gracious , in way of thankfulnesse for all these his mercies ? for favours be●…owed , and deliverances from danger , binde to gratitude ; or else the ●…ore bonds of duty , the more plagues for neglect . The contribution of ●…essings require rotribution of thanks , or wil bring distribution of plagues . Neither could we possibly be unthankful , if we seriously thought upon ●…hat God gives , and what he forgives : For in reason hath he contrived 〈◊〉 many wayes to save us ; and should not we take all occasions to glorifie ●…m ? hath he done so much for us , and shall we denie him any thing that 〈◊〉 requireth of us , though it were our lives , yea our souls ; much more 〈◊〉 lusts ? We have exceeding hard hearts , if the blood of the Lambe●…not soften them : stony bowels , if so many mercies cannot melt them . ●…as Christ crucified for our sins ? and should we by our sins crucifie him again ? § 6. Now the meditation of what God and Christ hath done for us , ●…ould make us do what we are able for him again . For did Christ all ●…is for us , and shall we do nothing for him for our selves ? like savours●…quire like gratitude . He that confers a benefit upon a grateful nature ●…bs him of his liberty , and self also : and in one and the same act makes ●…m a vassal , and himself his master . Wherefore if we have any inge●…ity in us , it will make us to direct all our thoughts , speeches , and actions ▪ 〈◊〉 his glory , as he hath directed our eternal salvation thereunto . But to help and further you herein , if you be willing so to do , take ●…se few directions . First , Let these things be never out of the mindes , memories , & mouthes 〈◊〉 those whom Christ hath done thus for . O let us ( I say ) remember , as we ●…ould never forget . Si totum me debeo pro me facto , quid jam addam pro ●…facto , saith holy Bernard . If I owed my whole self unto thee , for gi●…g me my selfe in my creation : what have I left to pay for giving thy 〈◊〉 for me to so cruel a death , ●…o procure my Redemption , which was not 〈◊〉 cheap as my creation ? Great was the benefit that thou wouldst create 〈◊〉 of nothing ; but what tongue can sufficiently expresse the greatnesse of 〈◊〉 grace , that thou didst redeem me with so dear a price , when I was ●…se then nothing ? We are full of thy goodnesse : O let our hearts run 〈◊〉 with thankfulnesse ; yea , let so many of us as have either heart or 〈◊〉 , in the next place say , O Lord , What is man that thou art so minde●… of him ▪ Psal. 8. 4. And O man , what is God that thou art so unmindful of him . And then conclude with , What shall I render unto thee , Lord , for all these thy benefits ? but love thee my Creator , and Redeemer and become a new creature . I will serve thee , ô Lord , by the assistance 〈◊〉 thy'grace , because thou hast given me my self : but much more hono●… thee , because thou hast given me thy Son Christ . § 7. Nor can any man in common reason meditate so unbottomed love , and not study and strive for an answerably thankful demeanure , 〈◊〉 a friend had given us but a thousand part of what God hath , we sho●… heartily love him all our lives , and think no thanks sufficient . What price then should we set upon Jesus Christ ! who is the life of our lives , a●…soul of our souls ? But , thirdly , this should at least make us part with our nearest , dea●… and sweetest darling sins , to serve him in righteousness and holiness ev●…day ; every hour , all the dayes of our lives : Even every sin ; for what 〈◊〉 should be so dear to us , as Gods onely Son was to him ? Do we then 〈◊〉 Gods sake not spare our dearest sin ; when God for our sakes , did not spa●… his dearest Son . Yea , what a brutish and barbarous unthankfulness , and shame were that God should part with his Son , and his Son with his own precio●… blood for us ? and we not part with our sinful lusts , and delights 〈◊〉 him . § 8. Fourthly , Hath Christ done all this for us , his servants , so mu●… and so many wayes obliged unto him ? let us do what we are able for h●… again . 1 Let us be zealous for his glory , and take his part when 〈◊〉 see or hear him dishonoured . Nor can there be any love , where there no zeal , saith Augustine . Well-born Children are touched to the qui●… with the injuries of their Parents . And it is a base , vile , and unjust 〈◊〉 gratitude in those men that can endure the disgrace of them , under wh●… shelter they live . 2 Let us seek to draw others after us , from Satan Him . 3 Do we all we can , to promote his worship and service . 4 Ta●… all good occasions to publish to others , how good God is ; and what hath done for us . 5 Let us wholly ascribe all the good we have , or to free grace ; and give him the glory of his gifts , imploying them our masters best advantage . 6 Let us , ( that we may expresse our tha●… fulnesse to him ) shew kindnesse to his Children , and poor members , 〈◊〉 are bone of his bone , and flesh of his flesh , Ephes. 5. 30. 7 Abhor we 〈◊〉 selves for our former unthankfulnesse , and our wonderful provoking him . 8 Hearken we unto Christs voice , in all that he saith unto us ; a●… express our thankfulness by our obedience . Yea , all this let us do , if we it but for our own sakes : For what should we have , if we did thus s●…Christ , who hath done all these things for his enemies neglecting and 〈◊〉 honouring him ? True , we cannot properly be said to do any thing for him , that have we have from him : Or if we could give him our bodies and souls , they ●…ld be saved by it ; but he were never the better for them ; yet we may do these , and many the like things , which he accounts , and rewards as done to himself . CHAP. V. § 1. NOw these things we ought to do ; thus thankful we ought to be to God , for his inestimable and unspeakable benefits towards us . But do we thus requite the Lord ? or do we what we are able for him again ? O that I could say we did ! Yea , I would we were but so thankful to Christ for all his mercies : ( the least whereof is greater then all the courtesies of men ) as we are to a friend for some one good 〈◊〉 . But wo worth us , a people not worthy the crumb●… of Christs , & our Ma●…ers least mercy : Yea , well worthy of more plagues , then either Tyre , or Sy●…on , Chorazin , or Bethsaida , Capernaum , Sodome , or Gom●…rrah , Matth. 11. 21 , to 25. or any people since the Creation : For as if all that Christ●…th done for us , were nothing to move us ; we are so far from being thankful , from loving , and serving him : that did we seriously think of Christs love , and our odious unthankfulness : and compare Gods goodness with our ingratitude , rightly weighing how we have from time to time abused his mercy , and those many means of grace , which he in his long-suffering hath afforded for 〈◊〉 reclaiming : it would even make us speechless , like him in the Gospel , as neither expecting pardon , nor daring 〈◊〉 ask it . Yea , 〈◊〉 Lord , it is thine unspeakable mercy , that our Land hath not long since spued us out ; and that we are not at this present frying in Hell . For whereas God hath removed so many evils spiritual and corporal , temporal and eternal , from us ; and conferred so many good things upon us , that they are beyond thought or imagination . § 2. We have striven to multiply offences against him , and to make 〈◊〉 as infinite in number , as his blessings . We have done nothing from 〈◊〉 infancy , but added sin unto sin ; as he hath added mercy to mercy : whereby our sins are become for number , as the sands in the Sea ; and as 〈◊〉 Stars of heaven ; and answerable to their multitude ; is the magnitude of them , as I have ( in the former Part ) shewn , and shall further amplifie in this . As tell me ; may not God justly another day , call Heaven and Earth to witness against us ? that he would have saved us ? yea did w●… us to accept of salvation ; saying , Turn ye , turn ye , from your evil ●…ys : for why will you die , ô people of England ? Ezek. 33. 11. But we would not be converted nor saved . As thus , § 3 Whereas God hath offered us a pardon ( in tendering Christ unto 〈◊〉 , upon the condition of faith and repentance ) even his own Son ; to be a means of our reconciliation ; which is such a spectacle of unspeakable mercy , as might ravish our souls with admiration : We are so far from accepting it thankfully ; that we not onely refuse and contemn it , but in a manner deride the offer of it our selves ; oppose the Gospel of glad tydings , and persecute Christ in his Members ; either with hand , or tongue , or both . We are so far from being holy our selves , ( most of us ) that we hate holiness in others . For if any become Religious , and conscionable ; and will not for company grievously sin against God ; wrong their b●…dies , destroy their own soules , and wilfully leap into Hell-fire with us : we envy , hate , censure , scoff at , nick-name , rail on , and slander them ; tha●… we may flout them out of their faith , damp , or quench the spirit where w●… perceive it is kindled ; discourage them in the way to heaven ; baffle them out , and make them ashamed of their holy profession , and religious course and consequently pull them back to the World ; that so we may have their company here in sin , and hereafter in torment . Nor do we so serve the most sincere onely , in whom the graces of Gods Spirit do as apparently shine as the Sun at noon-day , to the dazling of their eyes : But we condemn all that have more religion then an Heathen ; or more knowledge of heavenly things , then a childe in the wombe hath of the things of thi●… life ; or more conscience then an Atheist , or care of his soul then a Beast ▪ That live religiously , and will nor revel it with us in a shoreless excess ▪ for Round-heads , and Puritans , a name so full of the Serpents enmity , a●… the egge of a Cockatrice is full of poison . § 4. And in all ( which is worst of all ) we have caused others to d●… the same abominations , by our evil example . Yea , worse yet then all this our abominable wickedness , hath brought such a scandal upon our Religion , and the Gospel ; that it is even abhorred of the Heathen , and th●… great and glorious Name of God blasphemed among them . Yea , what els●… but the unchristian-like behaviour of Christians ? hath caused the Turk●… and Jews , and many among our selves , even to protest against their ow●… conversion . Or what else hath alienated the Indians from the Christia●… Religion , making them to refuse the Gospel ; but this ? that they saw ou●… lives more savage , then those Savages themselves : yea , it hath mad●… those poor souls resolve , that whatsoever Religion the Christians were of they would be the contrary ; thinking it impossible , that such beastly an●… bloody deeds could proceed from any true Religion : Or , that he could b●…a good God , who had such evill sons . Whereas in the Primitive times more of them were won to the faith , by the holy lives of Christians then by the Doctrine which they taught : for it caused them to say , Thi●… is a good God , whose servants are so good . CHAP. VI . § 1. ANd thus according to my scantling , I have spread before you what God and Christ hath done for us : and how we have again required him . Though God ( who searcheth the heart , and trieth the reins ) knows infinitely more by us , and sees what strange monsters ; what ugly , odious , hideous fiends : what swarms , what litters , what legions of noysome lusts , are couched in the stinking styes of every one of our deceitful hearts : and findes , that if all our thoughts did but break forth into action , we should not come far short of the Devils themselves . And certainly , if we shall compare the numberless number of our great and grievous abominations , wherewith our Land is filled from corner to corner ; with the many means which God hath afforded for our reclaiming : it will be found , that no Nation under heaven , did ever more provoke the Lord . Nor hath he ever strove more with any Nation to reclaim them , then he hath done with us : for when neither mercies , nor any ordinary means would serve the turn ; he hath at several times visited us with several judgements , to try what they would do : But we have been so little moved therewith , that instead of becomming better , we have bi●… the worse for them , ( as appears at this day ) and more audacious in declaring our sins ; as if with Sodom , we took a pride in them , to the great dishonour of our Redeemer , and his Gospèl ; and to the hardening of all that hear of it : so that our horrid sins are grown up unto heaven : in regard whereof we may justly be confounded , and ashamed to lift up our eyes unto him , who is a Lord so great , and terrible : of such glorious Majesty and infinite purity . Now he that hath ears , let him bear ▪ and he that hath wit , let him consider , and lay it to heart , how thankful a people we are . And not onely ye , ô inhabitants of this our Jerusalem and Judah , would I have to judge , between Christ and his Vineyard ; what he could have done for us , more then he hath done , Isaiah 5. 4 , to 8. But heare ye also , ô heavens , and give eare , ô earth ; be astonished at it , and horribly afraid ; that this foolish people and unwise , should so requite the Lord , Jer. 2. 11 , &c. Isai. 1. 2 , to 9. and Verse 15 , to 25. Deut. 32. 6 , &c. Oh my Brethren , Englands unthankfulness hath striven with Gods goodness for the victory , as Absalom strove with David , whether the Father should be more kinde to the son , or the son more unkinde to the Father . We have been fatted with his blessings , and then spurned at his precepts ; resembling the Leopard , who wrongs them most , that give him most fodder . § 2. But why do I call it unthankfulness ? when our sin is many degrees beyond ingratitude it self : For not to confesse a benefit , is the utmost confine of unthankfulnesse : meer ingratitude , returnes nothing for good , but we return evil , yea the greatest , and most malicious evil , for the greatest , and most admired love . Argue with all the World , and they will conclude , there is no vice like ingratitude : But we are more ingrateful to God , then can be exprest by the best Oratour alive . It was horrible ingratitude , which the chief Butler shewed to Joseph , Gen. 41. 9. which the nine Lepérs shewed to Christ , Luk. 17. 17 , 18. which the men of Succoth , and Penuel , shewed to Gideon , Judg. 8. 6 , 8. which those five spies shewed to Micha , Judg. 18. 14 , 18. It was worse which the Israelites shewed to Gideons seed , Judg. 9. 17 , 18. which Michael Thraulus shewed to Leo the Emperour ; which Justinianus shewed to that renowned Captain Bellizarius . It was yet worse , which Popilius shewed to Cicero ; which Lycaon shewed to his stranger guests , that came to him for relief . It was worst of all in the Jews , to scourge and crucifie Christ , who did them good every way : for he healed their diseases , fed their bodies , enlightened their mindes ; of God became Man , and lived miserably amongst them many years , that he might save their souls : ( though in killing him , they did their utmost ; to sink the onely ship that could save them . ) But all these fall far short of our ingratitude to God : for his maintenance we take and live on , the bread we eat , the air we breath , the cloaths we weare , all are his . § 3. That we are out of Hel , there to fry in flames , never to be freed●… That we have the free offer of grace here , and everlasting glory hereafter in Heaven ; where are such joyes , as eye hath not seen , nor ear heard , neither hath entred into the heart of man to conceive , 1 Cor. 2. 9. we are beholding to him : Yet we not onely deny this Lord that hath bought us , ( as every one does ; that prefers Mammon , or any other thing before him ) but we hate him , ( as he doth hate , and not love God ; that loves what he hates , or hates what he loves : ) but most spightfully , and maliciously fight on Salans and sins side , against him : and persecute his Children , and the truth with all our might ; perswading , and enforcing others ●…o do the same ; even wishing that we could pull him out of his Throne , rather then to admit him our just Judge : And all this against knowledge and conscience , after illumination . I wish men would a little think of it ; and then if this will not melt their hearts , no hope that any other means should do it , but perish they must . § 4. I confess , I have small hope , that what hath been said of Gods love , and our odious unthankfulness : his goodness , and our ingratitude ; ( which being seriously considered , were enough to bring the whole world upon their knees ) should make them any whit ashamed , or the better ; because their blockishness is such , that they think themselves good enough , and that ●…o doubt of it , or strive to be more holy , were but a foolish and needless scrupulosity . Yea , they prefer their condition , before other mens that are so consciencious ; A thing strange ! yet it is so : For although there be not a leaf in the sacred Volume , but hath matter against a voluptuous life , none for it : For to please flesh and blood , is the Doctrine of the Devill . Yet how do a world of men stifle their consciences , and force themselves to believe , if it were possible : that in case men will not swear , drink drunk , conform to their lewd customes , and the like ; they are over-precise : and that God will like a man the worse , for his being the better ; or for having of a tender Conscience . And that he looks for less fear , reverence , and obedience from his servants ; then we do from our servants : and yet hold that a servant can never be too punctual , in his obedience to his Masters lawful commands . They think it not enough for themselves , to prefer the pleasing of their senses , before the saving of their souls : and to venture tasting the forhidden fruit , at the price of death eternal : but they account them fools , that do otherwise . CHAP. VII . § 1. OMy brethren ! it is not to be believed , how blinde and blockish men are ; that have hardened their hearts , and seared their consciences with accustomary sinning : for albeit I have informed them how dangerous their estate is , that they might plainly see it , truly fear it , and timely prevent it : yet I have very little hope to do any good upon them . For first , These lines to them are but as so many Characters writ in the water , which leave no impression behinde them : as being like one that beholdeth his natural face in a glass ; who when he hath considered himself , goeth his way , and forgetteth immediately what manner of one he was , James 1. 23 , 24. or like some silly Fly , which being beat from the Candle an hundred times , and oft singed therein : yet will return to it again , until she be consumed , Prov. 23. 35. All those Beasts which went into the Ark unclean , came likewise out unclean . Secondly , Though these sparks of grace may kindle piety in others , yet not in them : for they are out of all hope of being healed . For what is light , to them that will shut their eyes against it ? or reason , to them that will stop their ears from hearing it , and men of their condition , do on purpose ●…op their ears , and wink with their eyes ; l●…st they should see with their eyes , and hear with their ears , and understand with their hearts , and so should be converted , as our Saviour shews , Matth. 13. 15. and St. Paul , Acts 28. 27. yea , it 's well , if they do not carp , and fret against the Word , and persecute the Messengers , as Herod did John Baptist , Demetrius Paul , and the false Prophets Jeremiah . And how should not that patient perish , who after he is launced , flies from the Chirurgeon , before the binding up of his wound ? Or how should not that sin be past cure , which strives against the cure ? certainly salvation it selfe , will not save those that spill the potion and fling away the plaister . O if these Adders had not stopt their ears ! how long since had they been charmed ? I grant they have reason so to do ( such as it is . ) For will a Leper take pleasure , in the searching of his sores ; and Satan the like : for if they could clearly see , the loathso●…esse of their impieties : it were not possible not to abhor them ; not to abhor themselves for them : but their blindnesse makes them love their own filthinesse , as Ethiopians do their own swarthinesse . §2 . And to tell you the truth , ( though I speak against my self , ha●… I not a further reach in it ) it were an unreasonable motion in me , if I should request mindes prepossest with prejudice to hear reason . Since the World and the Devil hath so forestalled their judgements therewith against Gods people , and goodnesse it self ; that they resolve never to be better then they are . And where Satan hath set this his porter of prejudice : though Christ himself were on earth : that soul would make an ill construction , of whatsoever he did or spake : as we see in the Scribes and Pharisees ; who when he wrought miracles , reputed him a sorcerer : when he cast out Devils , thought it to be by the power and Prince of Devils : when he reproved sinners , he was a seducer ; when he received sinners , he was their favourer : when he healed the sick , he was a Sabbath-breaker , and the like : yea , they counted him the greatest . offender , that offended not once in all his life ; which would make a wise man suspect ▪ 〈◊〉 own judgement , or the common fame : and to examine things throughly before they condemn one , whom they know no evil by . Yet this is the case of these men of most men : for even as an ill stomack , turn●… all it receives into ill humours : or as a Spider converts every thing she ears into poison ; so they whatsoever they hear of , or see in the godly : So blinding themselves with prejudice , that like Pyrrhon , they will not believe what their eyes see , and their ears hear . Yea , I would fain know , what means can possibly be used , that shall be able to reclaim them ? They will neither be softened with benefits , nor broken with punishments ? Gods severity cannot terrifie them , nor his kindness mollifie them . Yea , should these fools be brayed in a mortar , among wheat with a ●…stle , yet they will not depart from their wickednesse , as Solomon expresseth 〈◊〉 , Prov. 27. 22. Yea , the more these Anviles are beaten upon , the harder they are . § 3. The change of means , whether the Word , Iudgements , Mercies , or the like : do but obdure their hearts , instead of melting them ; as we see by many examples . The nine plagues could not prevail with Pharaoh : Yea ; they hardened his heart the more , When Jesus cried with a loud voice , and yielded up the ghost ; the vail of the Temple rent in twain , from ●…op to the bottom : the earth did quake , the Graves did open themselves , and the dead Saints came forth , and went into the holy City ; the Sun was forsaken of his light , &c. as if all were sensible of their Makers suffering : when as the generality of the people that had heard his preaching , and seen his many miracles : yea , those great Clerks , the Scribes and Pha●…es , were altogether insensible , and worse then all the rest of the creatures : The very stones of the Temple were soft in comparison of their sto●… hearts : and they which were dead in their graves , were alive to those which were dead in their sins . Le●… ▪ Malchus be smitten to the ground , with the words of our Saviour : let him have his right ear cut off , and miraculously healed again by him , whom he came to apprehend : yet he will be one , that shall lead him bound to Pilate . Let the Sodomites be all struck blinde , for contesting with Lot , and his two Angels : they will not cease seeking his doore , to break it open , until they feel fire and brimstone about their eares , Genes . 〈◊〉 . And let men look to it , for If they will not believe Moses , & the Prophe●… , Christ and his Apostles : they would not believe , though 〈◊〉 should send an Angel from the living in Heaven ; or a Messenger from the dead ▪ in . Hell to warn them ; as Abraham tells Dives , Luke 16. 31. Yea , let God . himself forbid Balaam to go with Balaks messengers ; to curse the children of Israel : yea , let an Angel stand in his way , with a drawn sword to stop him : yea , let him hear his beast speak under him : yet he slights all . I might instance other examples ; as what a warning had Haz●…el given him by the Prophet ; of all the abominable wickednesse he should commit ? 2 Kings 8. 12 , 13 , &c. And likewise Ahab , who was told from the Lord , that if he went to war , he should perish ? yet neither would take warning , but went on , and sped accordingly . And also of the O●… world : so that one were as good speak to liveless stones , or senselesse plants , or witless beasts , as to such men ; for any thing they will be bettered by it . Yea , reason once debauched is worse then bru●…shnesse : I see the savagest of all creatures , Lions , Tygers , Bears , &c. by an instinct from Go●… , came to seek the Ark : ( as we see swine foreseeing a storm ; run home , crying for shelter ) not one man do I see , except Noah and his family . So none b●…t the well-affected , whose hearts it pleaseth the Lord to change , will be the better for what they have heard , of Gods goodness and their ingratitude , see 1 Sam. 10. 26. § 4. They have been too long sick of sin to be recovered , and will rather be confounded , then reformed : they have brazen browes , stiffe necks , uncircumcized eares , blinded eyes , 〈◊〉 , and heavy hearts , obdura●… souls , as strong as a stone , and as hard as a neather mil stone , Ezek. 11. 1●… . by reason whereof it comes to passe ; that those who are filthy , will be filthy still ; in spite both of Law and Gospel . Yea , they are stark dead to all ordinary means : which is an infallible signe of their eternal ruine , as they may see , both by testimonies , Deut. 17. 12. Prov. 29. 1. and 1. 24 , 25 , 26. Heb. 10. 28. Hos. 4. 14 , 17. Isai. 57. 17. And likewise by pregnant examples , 1 Sam. 2. 22 , to 26. 2 Chron. 25. 16 , 20. What should I more say ? If thou beest an habituated sinner ; blinded or forestalled with prejudice ; & resolved to go on in thy wickedness , and do as others do , without either conscience of sin , or guidance of reason . Thou are dead in sin ; and not on●…ly dead , as ●…us daughter was , Matth. 9. 25. Nor onely dead , ●…id out and coffin'd , as the wi●…owes son of Na●…m was , Luke 7. ●…4 . But dead , coffin'd , and buried as Lazarus vvas , Iohn the 11. 39. even till thou stinkest in the nostrils of God , and all good men . So that I have no other message to deliver unto thee ; then that which the vigilant Captain , delivered together with a deaths wound to his sleeping Sentinel : Dead I found thee , and dead I leave thee . § 5. Onely thou , ô Father , to whom nothing is hard , if it be thy good pleasure : ( as why not seeing it will make much for the glory of thy great Name , to save such a mighty sinner ; who Manasses-like hath multiplied offences above the number of the sand of the Sea ; and is bound down with many iron bands . ) Say unto his soul , Live ; yea , quicken thou him , ô merciful Redeemer , who art the fountain of life . It is true , thy angry threatning against sinners is importable : but thy merciful promise is unmeasurable , and unsearchable . Thou therefore that art able to quicken the dead ; and make even of stones , children to Abraham : mollifie these stony hearts , we beseech thee , with the blood of the Lambe : and make of these children of the Devil ( Iohn 8. 44. ) Members of thy Son Iesus Christ . CHAP. VIII . § 1. ANd that my utmost endeavour , may answer the strength of my desires : and for that God does not ordinarily work , but by means . I will notwithstanding the small hope I have , of these AEthiopians changing their skin : or these Leonards their spots , Jer. 13. 23. even against my own reason , try yet annother way : because my hearts desire is , that they may be saved , Rom. 10. 1. Yea , I assure you , if God should bid me ask what I would , ( as once he did Solomon ) if I know my own heart , it should be no other thing , then that my brethren , and Countreymen , might have their eyes opened : be turned from darkness to light ; did from the power of Satan unto God , that they might receive forgiveness of sins , and inheritance among them which are sanctified by faith in Christ , Acts 26. 18. § 2. Nor am I altogether out of hope ; for as with God nothing is impossible : so I call to minde that the Apostle saith , 1 Cor. 14. If an unbelieving Idiot , shall hear the secrets of by heart made manifest to himself , and others : he will then he convinced , and fall down on his face and worship God and say : This is of God indeed , or of a truth , Vers. 24 , 25. and I doubt not , but by Gods help , I shall shew these ignorant unbelievers , from the written Word , their very thoughts and the most secret intents of their hearts , Heb. 4. 12. and so , that their own consciences shall bear me witness , I belie them not . Wherefore lend me your best attentions , I beseech you : and in reading take notice , of what concerns each of you : and if conscience plead guilty , hearken thereunto . § 3. Now that I may speak to all whom it concerns ; namely those ignorant , unbelieving and ungrateful wretches formerly spoken of : and that it may prove of general behoof , I will give you the several characters of seven sorts of men , which include the whole number , viz. The Loose Libertine , Civil Iusticiary , Formal Hypocrice , Miserly Muck-worm , Profound Humanist , Cunning Politician , False Teacher , that flatters sin , & flowts holiness . And in some one of these , every natural man shall read the very thoughts of his heart : together with his words and actions . For if ought be wanting in the one , it shall be supplied in the other : which is as much as can be expected . For otherwise I can no way avoid Tautologies ; nor Interfering . If it be asked , why I seem to forget the character of an ignorant person ? I answer , it were not proper to make him a distinct party : for all these that I have mentioned ; are equally ignorant , ( if unregenerate : ) touching spiritual , experimental , and saving knowledge : though some more fools then others in the things of this life . Nor is any Profound Humanist , or Cunning Politician , or False Teacher so wise : but it is through ignorance , that he doth so ill : and which is as good , the ignorant man shall meet with his own thoughts , words , and actions , in every of the seven Characters : if he be but wise enough to know the issue of his own heart and brain , when he sees the Brats brought before him . I shall also occasionally pourtray , or paint out : the usual cunning , Covetousness , and Cruelty . Of Governours , Officers , Iudges , Lawyers , Projectors , Engrossers , Gripers , Wasters , &c. And the better to illustrate , or set out the fairness , or diformity ; of each vertue and vice : I will give you the lively and lovely Characters of Iustice , Thankfulness , Contentation , Frugality , Liberality . CHAP. IX . § 1. I Begin with the Loose Libertine , or openly prophane : for he shall lead the Troop , as Judas led the Souldiers . Thou that art openly prophane , dost so manifestly prove and profess thy self to be one of those ignorant , unbelieving , ingrateful , & wicked wretches herein concern'd : yea , to be one of the children of disobedience whom Satan hath blinded : that in respect of others , I should think it needlesse to spend time in further proof thereof : yet I would gladly say something to shame thee out of thy self : wherefore brie fly thus : Thou art kept by the Devil in a snare , and taken captive of him at his will : he ruleth , and worketh his pleasure in thee , as being thy God and Father , and Prince , and Master , 2 Tim. 2. 26. Joh. 8. 44. and 14. 30. 2 Cor. 4. 4. Thy odious qualities are these and the like : thou doest banish all civility , and give thy self over to sensuality : and art neither afraid nor a shamed ; to let thy wicked est thoughts break forth into actions . Yea , thou thinkest thy self the honester man for it : and boastest thou art none of those dissembling Hypocrites that seem to be what they are not . Thou art a common Drunkard : instead of quenching thy thirst , thou drownest thy senses : and wilt leave thy wits , rather then the Wine behinde thee . § 2. Thou desirest not the reputation of honesty , but of good fellowship : Thou art a continual swearer , and that of bloody oaths . One of our Ruffians , or sons of Relial : who when thou art displeased with others , wilt flie in thy Makers face , and tear thy Saviours Name in pieces : even swearing away thy part in that blood , which must save thee if ever thou beest saved . Yea , if thou art never so little provoked ; curses with thee , strive for number with oaths , and lewd speeches with both . Thou knowest no other dialect , then roaring , swearing , and banning : the language of Hell , which thou learnest before thou comest thither : and in case thou art reproved for it , thou wilt say , We take too much upon us : as Corah and his complices twitted Moses , Numb. 16. 3. not knowing how strictly God commands , and requires it , Levit. 19. 17. Heb. 3. 11. 2 Tim. 2. 25. Ezek. 3. 18 , to 22. 2 Pet. 2. 7 , 8. Whence as the chief Priests answered Iudas ; What is that to us ? so thou wilt blaspheme God , tear Christ in pieces , and more then betray ; even shed his innocent blood , digging into his side with oaths : and say : when told of it , What is that to us ? When thou mightest as well say ; What is Christ to us ? What is Heaven to us ? or what is salvation to us ? For to us the one cannot be without the other . We shall never inherit part of his glory in Heaven , if we do not take his glories part upon Earth . And with God it is much about one ; whether we be doers of evil , or no hinderers . For if we must not see our neighbours Ox , nor his Sheep go astray ; or fall into a pit : but we must reduce him , and help him out of it , Deut. 22. 1. We are much more bound , to help our Neighbour himself , from dropping into the bottomless pit of Hell . And what know we ? but we may win our brother , and so save his soul ? Matth. 18. 15. Again , thou art an usual companion of Harlots , thy summum bonum is a Punk : and thou wilt rather burn in hell , then marry : All thy felicity is in a Tavern , or Brothel-house : where Harlots and Sycophants rifle thy estate , and then send thee to rob . Thou art one of those that St. Peter speaks of : thou hast ●●s ful of adultery , & that cannot cease to sin . Thou gazest upon every fair ●ace ; and lustest after every beautiful woman : Thy speech is lewd , and ●●scene : thy discourse scurrility , lascivious thy behaviour . Thou art a fre●●ent slanderer of thy Neighbour : an open Sabbath-breaker : Canst boast ●f sin , and mischief , and if need be defend it . § 3. Like the Salamander , thou art never well , but in the fire of con●ention : And art apt to quarrel , yea , kill a man for every foolish trifle ; ●e it but for the wall , or refusing to pledge thee ; as if thy honour were of ●ore worth then thy soul . Yea , the Devil hath so blinded , and bewitcht ●hee : that thou thinkest every wrong , or disgraceful word quarrel just ●nough , to shed blood : that true valour consists onely in a brave revenge ●nd being implacable : that patience is but an argument of baseness ; and ●herefore thou wilt rather suffer a sword in thy bowels , then a lie in thy ●●roat . I confess , thou wilt fight in no quarrel but a bad one : and sooner ●n thy Mistresses defence , then in thy Makers . § 4. Thou art of a reprobate judgement touching actions and persons : esteeming good evil , and evil good , Prov. 17. 15. and 29. 27. Isai. 5. 20. Thou doest stifle thy conscience , and would'st force thy self to believe if it ●ere possible : that in case men will not swear , drink drunk , conform to ●hy lewd customes , and the like : they are over-precise ; and to forbear ●vil , is quarrel sufficient for thee . Thou speakest evil of all , that will not ●un with thee to the same excess of riot , 1 Pet. 4. 4. making them a by-word ●o the people , Job 17. 6. and a song amongst thy fellow Drunkards , Psal. 69. 12. Thou art so desperately wicked , that thou wilt mock thy admonisher , scoff at the means to be saved ; and make thy self merry with thy own damnation . § 5. Instead of hating the evil thou doest , and thy self for doing it : ●hou art glad of it , rejoycest in it , boastest of it ; yea , pleadest for it , and applaudest thy self for thy wickedness : God is not in all thy thoughts , except to blaspheme him , and to spend his dayes in the Devils service . And rather then abridge thy pleasure , thou wilt hazard the displeasure of God . Thou doest not honour , but art stubborn , and disobedient to thy parents : a Rioter , &c. If they stand in need of thee ; thou wilt not nourish , or maintain them , as they did thee in thy need . Thou takest no care to provide for thine own family ; but drinkest the very blood of thy Wife , Children , and Servants : and art therein worse then an Infidel . Thy greatest delight is in devillish cruelty : as to see the poor innocent Creatures fight , pick out one anothers eyes , and tear each others flesh . Yea , to see two men fight , and kill one another : thou accountest but a sport , or playing , 2 Sam. 2. 14 , to 17. § 6. Thou wilt borrow , or run in debt with every one ; but never carest to pay , or satisfie any one : except it be thy Hostess for drink , left she should never more trust thee . Thou wickedly spendest thy p●… m●…ny in riot , and upon Dice , Drabs , Drunkenness . Thou hast never t●… wit to think upon sparing , until thou comest to the bottom of the Purs●… like an ho●…-glass turned up , thou never leavest running till all be o●… Shouldest thou live never so long , thou wilt never attein to the years 〈◊〉 discretion : thou wilt never become thine own man , until thou hast no 〈◊〉 thee : nor ever see want , until thou feelest it . Thou art onely witty 〈◊〉 wrong , and undo thy self ; and which is worse then all ; if death fin●… thee as banquerout of spiritual ; as of worldly goods : it will send thee an eternal Prison . Thy pride so swels thee , and makes thee look so big as if the river of thy blood , would not endure to be banked within t●…chan●…l of thy veins . Thou must have shift of attire , though thou can not shift thy self out of the Merce's books , until thou hast sold the oth●…Farm , or Lordship : thou wilt pay the whole reckoning , that thou may 〈◊〉 be counted the best man ▪ a bare head in the streets , does thee more goo●… then a meals meat , Thou wilt soon bring a noble to nine pence : an inheri●…ance of five hundred pounds per annum , to five hundred shillings . Th●… ar●… a vain glorious fool , and scornest any employment , or to be of a●… calling : which is a pride , without either wit or grace . § 7. As g●…od men by their godly admonition , and vertuous exampl●…draw all they can to Heaven : so thou by thy subtile allurements , and v●…cious example ; drawest all thou canst to bell . For as if it were too 〈◊〉 to damn thy own soul : or as if thine own sins would not press thee d●… enough into hell : thou doest all that possibly thou canst , to entice a●… enforce others to sin with thee : for thou doest envy , ●…ate , scoff a●… , nic●… name , ●…ail on , and slander the godly ; that thou mayest flowt them out 〈◊〉 their ●…aith , damp , or quench the spirit where thou perceivest it is kindle●…disourage them in the way to heaven , to make them ashamed of th●… ho●… conversation , and religious course ; pull them back to the world , th●… so thou mayest have their company here in sin , and hereafter in to m●…nt . § 8. Thou fearest a Jayl more then thou fearest hell : and standest m●… upon thy sides smarting , then upon thy soul . Thou regardest more t●…blasts of mens breath , then the fire of Gods wrath : and tremblest more the thought of a Ser●…ant , or Bailiff , then of Satan , and everlasting perd●…tion . Thou takest incouragement from the Saints falls , and sins of Go●… people , to do the like : when they should serve thee as Sea-marks , to ma●… thee beware . Yea , thou doest most sordidly , take liberty , and incourag●…ment to go on more securely in thy evil courses : because God is mercifu●… and forbears to execute judgment speedily : and to defer thy repentance , b●…cause the ●…hief upon the Cross , was heard at the last hour , Thou wilt boldl●…do what God forbids ; and yet confidently hope to escape what he threaten●… Thus I could go on , to tell thee a thousand more of these thy wicke●… thoughts , words , and actions ; had I not already done it . But because I ●…ould not present my other Readers , with Cole-worts twice sod : be per●…aded to take view of them , in my other small Tract , entituled , The 〈◊〉 , despicable , and dreadful condition of a Drunkard , drawn to the Life : ●…ough indeed , even a tithe of these are sufficient evidences , to prove ●…e one of those ignorant , unbelieving , ingrateful , and notorious wicked ●…etches before spoken of : and to make thee confess that thou art in a ●…st danable condition . But stand thou by , and let the Civil Justiciary , ●…d formal Hypocrite hold up their hands , and hear their Charge . And so much for the first Division allotted for such as are notoriously ●…ked . For though I determined to have made of all but one Volume ; ye●…●…w new thoughts have taken place , and caused me to melt the whole a●…in ; and cast it into several Divisions : whereby being ●…old single , every ●…an may have his proper portion apart . My reasons are these , & the like . 1 It is because many ( be they never so short-breath'd , in well doing ) ●…ll read a few leaves : that will not once look upon a large Volume . 2 Divers will be at the cost of a few pence , that would rather perisis●…●…en lay out a pound . 3 Some , as they have but little money ; so they have less time to spare , ●…s they use the matter ) for the good of their souls . 4 Admonitions , and instructions if they exceed : are wont as nails , t●…●…ive out one another . 5 Should the Civil Iusticiary read the prophane mans Character ; or the ●…en-handed Prodigal , the close-fisted , and griping Oppressors : this would ●…er encourage , and strengthen them in their wickedness , then fright 〈◊〉 from it . 6 Some have such queasie stomacks , that if they see their potion big , as ●…ell as bitter ; they will choose to die , rather then take it . And because I have found by ample experience , that many have a ●…de to read good Books yea , a zeal ( such as it is ) to reclaim others ●…m evil , so it may cost them nothing : who otherwise have no stomack ●…ither . ( For when the like was to be given about , swearing and cursing 〈◊〉 ●…n the better sort of men and women could fetch them by a thousand ●…k from all parts of the Kingdome . But since they have ( for some ●…sons ) been sold , for eight a penny : not one of an hundred could 〈◊〉 in their hearts to give that peny , were it to save eight of their friends ●…ls : which shews both how they love money ; and what hollow-hearted●…otion they have . The Lord discover the same unto them . ) There is ●…er against the High Constables short of Shoreditch Church ) of this 〈◊〉 part , or division to be given freely , together with the cure of cursing ●…d swearing : provided , they that desire them can read very well : for ●…erwise they will so nick-name words , and make it such non-sense , that ●…e would rather his lines should never be read , then so brokenly . And I could wish that men would not fetch them for base ends , as one d●… formerly fetch many hundreds of that against Swearing , and Cursing onely to save the buying of waste Paper ( though he had many fair p●… tences of sending them to Graves-end , Canterbury , Dover , and all oth●… places , where Soa-men resorted : ) which being found out , made the D●… nor with-draw his gift until now . It was , I think , a most wicked act , for which he deserves to be stig●… tized and made an example to others . And let men take heed of abu●… things Dedicated to holy uses ; for they are the sharpest kinde of edge tools , and therefore are not to be jested with : Neither will God so 〈◊〉 mocked . The end of the first Division . POSTCRIPT . AUgustine that his ignorant hearers might the better under stand him , would sometimes speak false Latine : and I 〈◊〉 my accidental Readers good , have ( and that purposely ) do●… as absurdly in another kinde : viz. used the same expressi●… in one Tract ( when I have deemed it weighty and convincing that may be found in another : which to many will not be di●… cernable , though obvious enough to some : Who may if the●… please censure it and me for it : But presuming that the mo●…charitable , and ingenuous would not have it otherwise , it sh●… not much trouble me . LONDON , Printed by R. and W. L. for James Crump , in Little Bartholomews Well-yard . The Character of a formall Hypocrite , or civil Justiciary : for they are so alike , that I am loath to part them . Nor will it be any wrong to either : for what the one is guilty of , the other is not free from . CHAP. X. § . 1. NOw in pourtraying , delineating , or anatomizing these : First of of them . Secondly , to them . Of them , thus much in generall . No men under Heaven , are in a more hopelesse condition ( as I shall shew in the insuing pages ) nor none thinke better of themselves . For if you will believe them , they neither breake the Laws of God , nor men : neither offend temporal Magistrates , nor Ecclefiastical Governours : they live unreproveably , ●…ay every man his owne ; are charitable , chast , temperate , make conscience of swearing , lying , &c. They goe duly to Church , are fed with the spiritu●…ll manna of Gods Word : yea , once a yeare , they receive the Sacrament , upon their knees : and that upon Easter day , or Good-Fryday . They pay thei Tythes , say their Prayers , so soon as they are entred into the House of God be the Minister speaking from God to them ; or the People joyntly praising God , or praying to him , ( a good signe to know an ignorant Formalist by ) Perhaps they pray in their Families ; yea , so holy are they , that they dare not passe through St. Pauls , with their Hats on : nor out of it , before they have kneeled downe to a Pillar : though they are in hast , and their company waite the while . And as touching their Diana , the Book of Common-Prayer ; the Apocrypha , the Crosse , Surpless ; the Ring , Rayles , High Altar , Holy-dayes , &c. I need not acquaint you , for their zeale is such , that they will lose Lawes , Libertie , Lives , Estates , ; all rather then these shall not still be worshipped , and had in honour . Yea , they not onely hate the conditions , but even shun the very company of those lewde and prophane wretches before mentioned . All which considered , if they be not good , and godly men ; what will become of thousands ? 2. § . These midle sort of men , ( I meane for out-ward appearance ; and ●…orme of Godlinesse ) have a notable way to delude their owne soules ; and to put off all reproofs , and threatnings : that is by comparing themselves , with such as are ( in their repute ) worse then themselves : counting none wicked , but such as are notorious for wickednesse . As for example , Because they are not so drunk as Nabal ; they thinke themselves sober : Because not so proud as Haman , therefore they be humble ; Because not so bloodily minded as Doeg ; therefore they are mercifull : Because not so treacherous as Judas , therefore loyall . Because neither Gallowes , nor Pillory can take hold of them ; therefore they are honest , and square dealers . Nor can there be a more plausible deceit ; For as the Swar by compared with the Blackemore , thinks himselfe faire : So civill men , looking upon the prophane , admire their owne holinesse . Whence it is , that the more unrebukeable any naturall man is , the greater is the difficulty of his conversion . For as nothing is more easily broken , then that which is most hard : so notorious offenders , are nothing so hard to be convinced , and converted , as the civilly honest . The civill Iusticiary , is like the young man in the Gospell ; that supposed he had honestly kept all the Commandements : who when he was bid to follow Christ , turned his bac●… upon him . But the Loose Libertine , resembles Matthew the Publican , a notorious sinner : who was no sooner called , but he followed Christ . 3. § . But will these mens high thoughts of their owne , excellencie serve their turnes ? No , but condemne them the rather . That civill Justiciary , Luke 18. 9. to 15. was not a Publican ; and thereupon boasts himselfe extreamely : but he was a Pharisee like these men ; which was a great deale worse ; wherefore all can be done for them , will be in vaine : except I can first convince them of their selfe purity , and the great danger thereof : and after , of the●…miserable impurity : both which must be done , ( as I before intimated ) 〈◊〉 making manifest unto them , the secrets of their hearts in either . For the effecting whereof , I will not be sparing , either in paines , or prayer . As O that God would put words into my mouth : and add vertue unto those words . That he would give them hearts to minde what I shall say , but so much as it concernes them . For God alone , hath the key of the heart . Acts 16. 14. to whose blessing , I leave the successe , humbly beseeching the Almighty , that these lines , may not rise up in judgement against those Hazaels that shall read them , and be never the better : and so instead of ●…u in their sinne , prove a meanes , to increase their torment . 4. § . I begin with the first : Let a Minister come to thee , that art a Formalist , or civill Justiciary ; and question with thee about thy estate ; or aske thee how thy soule fares ? and what peace thou hast ? ( admit it be upon thy death bed ) what will be thy manner of answering ? ( especially , i●… thou hast not been a notorious offender ) art thou a whit troubled for sin , either Originall , or Actuall ? Or wilt thou acknowledge thy selfe , to be in a lost condition without Christ ? No , thy conscience is at quiet , and thou 〈◊〉 at peace with thy selfe , and all the world : and thou thinkest God , no sinne troubles thee . Thou hast been no murtherer , no adulterer , no common drunkard : Neither hast thou beene an Oppressor . Yea wilt thou say ; I doe not know that I have wronged man , woman , or childe . I have been a Protestant , and gone to Church all my daies , &c. as commonly they thinke be●… of themselves , that have least cause . Yea , the true Christian , is as fearefu●… to entertaine a good opinion of himselfe : as the false is unwilling , to be driven from it . They that have store of grace , mourne for the want of it : and they that indeed want it , chant their abundance . Yea , ( whereas the Law is spirituall , and binds the heart from affecting ; no less then the hand from acting ) thou art so blinde , and ignorant : tha●… thou thinkest the Commandement is not broken , if the outward grosse sinne , be for borne : whence it is usual with thee , to brag of a good heart , and meaning ; of the strength of thy faith , and hope ; of thy just and upright dealing , &c. Yet , in case thou dost abstaine from notorious sinnes : what should hinder , but thou art an excellent Christian : if God be not beholding to thee , for not wounding his name with Oathes ; for not drinking , and playing out his Sabbaths : for not rayling on his Ministers ; for not oppressing and persecuting his poore Members . 5. § . Perhaps thou wilt in generall , or in grosse acknowledge : that thou art a great sinner : But come to particulars , thou canst not tell in what . Thou never brakest the first Commandement , of having many Gods : for thou art no Papist , nor Idolater . Thou never brakest the second , for thou worshippest God aright . Nor the third : for thou hast been no common swearer , onely a few petty Oathes . Not the fourth ; for thou hast every Sabbath gone duly to Church . Not the fifth : for thou didst ever honour thy Parents ; and art as loyall a subject as may be . Not the sixt : ( for like the young man in the Gospell , ) thou darest justifie thy selfe to Christs owne face , that thou hast kept it from thy youth ; for thou didst never murder any man ; though others finde , that thou never goest without enmity in thy heart ; against such as are more godly , and sincere then thy selfe ; but to thy unseeing eyes , that is no man-slaughter . Not the seventh ; for thou perceivest not , how the lust of the eye should be a sinne , so long as thou lyest not with thy Neighbours wife . Not the eighth ; for ( though thou hast cousoned an hundreth indirectly ; yet ) thou never stolest ought from any man . Not the ninth ; for thou Makest conscience of perjury , though none of back-byting , and slandering thy Neighbour ; As for the tenth ; that perhaps makes thee at a stand , till thou hearest what is meant by , Thou shalt not cover : and so by consequence , thou provest that thou didst but lie and dissemble , when thou didst acknowledge thy selfe a sinner . For indeed and in truth ; thou thinkest thy selfe noe sinner , or almost : for thou hast kept all the Commandements . Nor is it any hard matter , to draw it out of thine own mouth ; before an hundred witnesses : for let but this question be asked thee : Art thou proud ? thou wilt answer , no not I ; none are proud but fooles ; and thou hatest a proud man , &c. which implies , that thou art as righteous as Christ himselfe ; or Adam in the state of innocency . For he that can cleare himselfe of this sinne ; may easily cleare himselfe from all other sinnes . So that thou art pure in thine owne eyes : hast one sinne to repent of , but much good to 〈◊〉 of ; which 〈◊〉 condition worse , then the wickedest mans alive . For Christ that came to save all weary , and heavy la●…en sinnes , ( be they never so wicked ) neither came to save , nor once to call thee , that hast no sinne ; but art 〈◊〉 enough without him Mat. 9. 13. Om 〈◊〉 tells thy brethren , the Scribes and Pharisees ; who counted then , 〈◊〉 〈◊〉 that 〈◊〉 and Harlets , should goe before them into the Kingdome of Heaven , Mat. 21. 31 , 32. And you well know , that God preferred the penitent 〈◊〉 , that trusted in his mercie : before the proud Pharisee , that trusted in his owne merits , Luke 38. 10 to 15. Yea , the Publican condemning himselfe ; was justified , and saved : whereas the Pharisee , justifying himselfe , was evelastingly condemned . 6. § . Nor can Christ profit thee any thing , untill with St. Paul ; ( who before his conversion , was such another ) thou seest thy selfe ; even the greatest of sinners ; findest thy lelse in a lost condition : And that thy sinnes even drive thee utterly to dispaire of all other helps ; as himselfe affirmes , Mat. 9. 12. 13. Luke 1. 53. Gal. 5. 1. 107. And ( which I would have thee minde ) untill Christ is become thine by regeneration , and a lively saith : thou art bound to keepe the whole Law ; actually , and spiritually : with thy whole man , thy whole life : or else suffer eteruall death , and destruction of body and soule , for nor keeping it . Whereas all that can truly claime a part in Christ , are freed both from the rigor , and penalty of it , 1 Cor. 1. 30. Because Christ hath done , and suffered ; satisfied and merited all for them , Rom. 10 3. 4 , 5 , 9 , 10. a happy condition , a blessed change , Rom. 8. 1. to 〈◊〉 . and 9. 30. to 34. 〈◊〉 Cor. 5. 1●… . 21. which yet may soon become thy 〈◊〉 : hadst thou the wit to renounce thine owne righteousnesse ; and seeke to be justified onely by the saith of Christ , and his righteousnesse . As Paul hath taught thee , by his owne example , Phil 3. 7 , 8 , 9. Gal 2. 16 , 19 , 20 21. Wherefore , if thou hast an 〈◊〉 , he are what I shall say unto thee out of 〈◊〉 . For 〈◊〉 〈◊〉 knowledge and application of this point : is in effect al●…n all . 7. § . The sole perfection of a Christian , is the imputation of Christs righteousnesse , and the not imputation of his owne unrighteousnesse , Rom. 10. 4. And 〈◊〉 Christ 〈◊〉 ●…nner , onely by the imputation of our sinnes : so we are just one●… by the imputation of his righteousnesse . Our g●… 〈◊〉 , ( were 〈◊〉 〈◊〉 so many and rare ) cannot justifie us , or 〈◊〉 any thin●… 〈◊〉 〈◊〉 ●…ds ; it is onely in Christ that they are accepted ; and 〈◊〉 for Christ that they are rewarded Yea , the opinion of our own 〈◊〉 , is so farre from saving us , that it keeps us from all possibility of being saved : and makes us as hatefull to God , as the Devils themselves , as is e●…dent by Ma●… . 2. 17. Luke 1. 53. Nor can any soule , he so dangerously 〈◊〉 : at thou which art least sensible of thy being sick . Yea , it puts thee out of all possibility of being bettered : for what we presume to have attained , we seeke not after . Whereas otherwise , thou mightest become good : if thou diddest not at present so thinke thy selfe . And indeed , this conceited righteousnesse ; or this opinion of being in case good enough : is the chiefe and onely cause of all unrighteousnesse . And many a man , had proved good ; if he had not so thought himselfe . A man must know himselfe sicke , before he will seeke to the Physitian . Untill Paul was humbled to the very ground , even trembling , and astonied : he never asked Lord what wilt thou have me to do . And the like of those converts , that were pricked in their hearts , at Peters searching Sermon , upon their being convinced , that they were the murderers of the Lord of life , Acts 2. 36 , 37 , 38. He is no way fit for absolution : who finds not himself worthy of condemnation . We shall finde no sweetnesse in Christs blood ; till we feele the smart of our owne sinnes . 8. § . But thou art so far from this ; that thou braggest of thy saith , works , and good meaning : that thou never doubtedst in all thy life , and that it were pitty thou shouldest live , if thou didst not believe in Christ , and hope to be saved by him . The usuall expressions ; of formall , and civill Iusticiaries : who know not what saith means : for that perswasion only , which followes sound humiliation is faith : that which goes before it , is presumption . And as Ambrose speakes ; none can repent of sinne , but he that believes the pardon of sinne : nor none can believe his sinnes are pardoned ; except he hath repented . Besides , how easie a matter soever thou thinkest it is to believe : he that goes about it , shall finde it as hard a worke to believe the Gospell , as to keepe the Law : and onely God , must inable to both . And yet so sarre , as we come short of either : so far sorth , we have just cause to be humbled If we consider how God made us , and how we have unmade our selves . 9. § . But thine owne mouth condemnes thee , in saying thou never doubtest in all thy life : for who never yet doubted , never yet believed . Yea , who never yet doubted of their salvation : their salvation is not onely to be doubted of ; but even to be dispaired of , untill they have that vaile , or curtaine ; which is drawn over every natural mans heart , ( 2 Cor. 3. 14. 15. 16. ) taken away by repentance ; whereby they shall see sinne , in every thing they thinke , or speake , or doe . And that their very righteousness , is no better then a menstruous cloath , Esay 64. 6. And untill thou findest it thus with thee : know , and take speciall notice of it ; that Satan hath none so sure , as those whom he never yet assaulted That so long as thou remainest unregenerate ; thou art so blind , and deafe , and dead in sinne , and in soule : that thou canst no more see , thy spirituall filthinesse , then a blind Ethiopian can see his blacknesse , or then a dead m●…n , can feel the waight of a burden , when it is laid upon him , Mat. 13. 15. Acts 28. 27 Esay 6. 9. 10. 10. § . So that however thou applaudest , and preferrest thy selfe before other men ; saying I am no dissember : yea , I hate the Hypocrisie of Professors ; I doe not justifie my selfe , and dispise others like the Puritanes . I am not factious Schismatical , singular , censorious , &c. I am not rebellious , nor contentious , like the Brounists , and Anabaptists . I love an honest man with my heart , &c. And as touching a good conscience ; I was never yet troubled in minde , as many scrupulous fooles are , and the like ( which to heare thee , would amaze a man : ) it is no other , then if a Begger should dreame , that he is a King : or a Traytor , that he should be crowned , when he is to be Beheaded . The case of Laodicea , Revel. 3. 17. The young man in the Gospell , Luke 18. 20. 21. And that cackling Pharisee , Luke 18. 11 , 12. who had all the very same thoughts of themselves , that thou hast . And yet God abhorred them the most of any . CHAP. XI . 1. § ANd the reason is , the best actions , & services that can be performed : as Preaching and Praying , and Fasting , and receiving and giving of Alme , &c. unlesse they flow from a pious and good heart , sanctified by the Holy Ghost , and be done in saith , obedience to the Word , humility , saving knowledge , and sincere love to God ; zeale of his ; lory , and a desire to edifie , and win others : are no better in Gods account , then staying of a man : or cutting off a Dogs necke ; or offering swines blood ; or blessing an Idoll , as himselfe affirmes Esay , 66. 3. And many examples prove , namely Caines sacrificing , 1 John 3. 12. The Jews fasting . Isci . 58. 3. to 8. Those Reprobates preaching in Christs name , and casting out Devils Mat. 7. 21. to 24. whose outward workes , were the same which the godly performe : But they springing from ignorance , infidelity , selfe-love , and such like carnall respects ; were no better then shining sinnes . or beautifull abominations . What saith Sr. Austin most excellently ? There is no true vertue , where there is no true Religion : And that conscience , which is not directed by the Word ; even when it does best , does ill ; because it does it not in faith , obedience , and love . Nor will God accept of any action , unlesse it flowes from a pious and good heart ; sanctified by the Holy Ghost . 2. § . Whereas thou art so farre from being really religious , and godly : that thou hast not yet , made one step towards it . For the first step to Religion , or Christianity ; is to love religion and holinesse in another : but thou ( as thine owne conscience will beare me witnesse ) wilt hate , scoffe at , and persecute another , for being holy and religious . Nor canst thou indure the power of Religion in any , though thou lovest a forme dearely : as taking the shadow for the substance : which notably discovers the deceitfulnesse of thy heart ; and Satans subtilty , if thou hadst but eyes to see it . Nor couldest thou otherwise think so well of thy selfe : for thou thinkest thy selfe as good a Christian as the best . Yea , thou passest for , and art reputed an excellent Christian by men of the World . As divers will say of Morrall honest men ; if they goe not to Heaven , Lord have mercy upon us . Yea , by some of o●… late , reverend Prelates ; and their Creatures : for they , counted men religious , as they were conformable to their Cannons : and all the congregation , is alike holy , and holy enough to naturall men . As Corah and his prophane consorts , told Moses and Aaron , when they rose up against them , Numb. 16. 1. 2. 3. 3. § . But it is manifest enough , by the word of God : that thou art an ignorant , formall , titular , stature , out-side Christian . And that thou hast no more of religion , or godlinesse ; then a bare forme , out-side , or shadow , 2 Tim. 3. 5. Tit. 1. 16. That thou art a meere Bladder , empty of all true grace ; and onely blowne up with pride . That there is not a poorer wretch , upon the face of the earth then thou : that with Laosicea , braggest thy selfe to be rich , and to want nothing , when thou art wretched and miserable , and poor , & naked , Rev. 2. 17 , only thou art pus●…t up , and knowest nothing , 1 Tim. 6. 4. 4. § . But because there is no heating thee off , from thy conceited righteousnesse , and selfe purity : except it be by shewing thee thy unrighteousnesse , and actuall impurity : and because thou must of necessity know thy selfe sick ; before thou wilt seeke , and sue to Christ the Physitian of soules : I will further discover unto thee , not onely thy abominable wickednesse , originall , and actuall ; of commission , and omission : but even the very inmost secrets of thy heart , and soule : which thou shalt confesse none could doe , except God were with him . Wherefore marke well what I say . CHAP. XII . 1. § FIrst , admit thou hadst never offended in the least , in all thy life : either in thought , word , or deed . Yea , admit thou couldest now , keepe all the Commandements , actually , and spiritually ; yet this were nothing , thou wert miserable notwithstanding . Because thou broughtest a world of sinne ●…to the world with thee ; and deservedst to dye , so soone as thou beganest to live . Even when thou wast a little childe ; thou wert a great sinner . Wee are the cursed seed of rebellious parents . And are as guilty of Adams , and Eves sinne ( being in their loynes ) as any Heire is lyable to his Fathers debt , Rom. 5. 12. 14 , 15 , 17 , 18 , 19. They were the roote or stocke of all mankinde : and their act was ours , as the act of a Knight , or Burges ; is the act of the whole County . If they had stood , and continued in that estate of innocencie , and happinesse ; ( as it was put to their choise ) we had stood also ; and been for ever blessed : And so on the contrary , Gen. 2. 17. Insomuch that we were conceived in sin , and borne the children of wrath . Even condemned , so soone as conceived , and adjudged to eternall death , before we were borne a temporall life , Psal. 51. 5. God indeed made us , after his owne image : but by sinne , we have turned that image of his , into the image of Satan . So that by nature , ( be we never so milde , and gentle ) we are the seed of the Serpent , Gen. 3. 15. and children of the Devill , Iohn 8. 44. Yea , the very best naturall man , is but a tame Devill : as Athanasius well notes . 2. § . Nor wouldest thou need , any more to humble thee , and make thee loath and abhor thy selfe , then the cleare sight of thy guiltinesse , wickednesse , and wretchednesse by nature . For no tongue is able to expresse , what impotent , pittifull , and poluted wretches we are ; when we are in our blood , Ezek. 16. 6. As Christ at the first finds us , and before he hath washed us white , in his blood , sanctified us by his Spirit ; and covered us with the long white Robe of his righteousnesse . As O what swarmes , what litters , what legions of noysome lusts : lye lurking in every naturall mans heart ; by reason of originall sin . For out of the heart naturally , proceeds nothing but evil thoughts , murders , adulteries , fornications , theifts , false-witnesse , blasphemies , &c. as our Saviour shewes , Mat. 15. 18. 19. Yea , every imagination of the thoughts of mans heart ; are onely , and continually evill ; and deceitfull above all things , Jet . 17. 9. and that from his youth , Gen. 6. 5. and 8. 21. And we are all cut out of the same cloath . So that every man hath the seeds of every sinne in his heart . And we are beholding to God , and not to our selves : that we runne not out into all manner of enormeties ; even the sin against the Holy Ghost not except . That we are not worse then Manasses himselfe . Lord saith St. Austin , thou hast forgiven me those sinnes which I have done ; and those sinnes , which onely by thy grace I have not done . They were done in our inclination to them ; and even that inclination needs God , mercy . Nor are we onely apt to all evill : but we are also reprobate , and indisposed to all grace , and goodnesse : yea , to all the meanes thereof . we are not onely weake , but altogether so dead in sinne ; that we cannot stirre the least joynt , no not so much as feele our deadnesse , nor desire life : we can no more turne our selves , then we could at first make our selves . And as God did at first make us , so he must new make us , or we shall everlastingly perish . Yea , except God bestow upon us daily privative grace to desend us from evill ; and daily positive grace , inabling us to doe good : we are utterly undone . We have ability , we have will enough to undoe our selves : scope enough Hell-ward , but neither motion , nor will to doe good . Our understandings are darkned , and dulled ; our judgements blinded , our wills perverted , our memories disordered , our affections corrupted , our reason depraved , our thoughts surprised , our desires intraped ; and all the faculties , and functions of our soules : yea , our very natures are no better then poysoned : as every sanctified heart both feeles , and will freely confesse , as did David and Paul . And this let me tell thee , that if ever thou obtainest the grace , truly , and orderly to repent of thy sinnes : thou wilt begin here , as esteeming it the mother and nurse of all the rest : the puddle or spring of all other sinnes . The most soul , and hatefull , secret , deceitfull , and powerfull evill , Psal. 51. 5. Rom. 7 23 , 24. This is the great wheele in the Clocke , that sets all the wheeles a moving , while it seemes to move slowest . CAAP. XIII . 1. § BUt least this should not sufficiently beare thee off from thy conceited righteousnesse , or selfe purity : see how many severall waies , thou hast added actuall sinne , and guilte unto originall . And then except thou hast seeled eyes ; thou wilt acknowledge thy selfe of the number ; of those ignorant , unbeleeving , ingratefull , and wicked wretches before spoken of : and not any way worthy to be called a Christian . Yea , minde well what I say , and thou wilt finde , that I have learn'd from Gods Word , to know thy heart , better then thy selfe . Whereof many instances . Thou art so stupidly sottish , that thou thinkest , yea wilt professe ; that thou lovest God , and Christ ; and yet hatest all that any way resemble him . Canst here him blasphemed , reproached , and dishonoured , without being once stirred or moved at it : and wilt choose rather to disobey God , then displease Great ones . Thou lovest the praise of men , more then the praise if God : And fearest more the worlds scornes , then His a●…ger . When Gods cause is in danger ; thou art either a ne●…er , or an adversary . For thou wilt not helpe the Lord against the mighty . Thou hadst rather the wicked should bare rule , or be●… exalted then the godly . Yea , the one rejoycest thee , the other grieves theee . Thou art an enemy to Reformation , and oppose●… it all thou canst. And could these things possibly he , if thou didst in the least degree love God ? 2 : § . But besides all this , Thou dost continually murmur at the passages of Gods providence ; especially when thou wantest ought . Thou lovest God dearely , but canst not afford to speake a word for him : and likewise his Children intirely ; but instead of justifying them , or speaking in their defence ; when thou hearest them reviled , slandered , and slighted by wicked and ungodly men : thou wilt be as forward as the best , to flout and slander them . Though thou makest those sinnes thine owne , which thou dost not some way reprove . For to be a doer of ill , or no hinderer ; is much about one , in Gods account . Thou lovest his Word too : but thou wilt turne thy backe upon it , or spurne against it ; when it crosseth thy corruptions . Againe . 3. § . Thou foolishly thinkest , that thou beleevest in Christ with thy heart , and ●…er art ashamed to confesse , or professe his name with thy mouth ; which is impossible ; for profession , and the truth of Religion are inseparable , Rom. 9. 33. and 10. 9. 10. 11. Yea , thou art loath to doe ought , appertaining to Religion ; that might difference thee from the multitude : or make thee noted for singular . Thou owest God some good will ; but thou darest not be knowne of it : Thou art dumbe to any good , and holy conference ; but to any thing else , thou hast wind at wil , and tongue enough : not having the wit to consider , that the fearefull shall goe first , and before other sinners , into the lake that burneth with fire and brimstone , Revel. 21. 8. and that Christ will be ashamed of them hereafter in heaven : that are ashamed of him now on the earth , Luke 9. 26. 4 § . Thou art of a reprobate judgement ; touching zeale , and holinesse : thinking good evill , and evill good . Then justifiest the wicked , and condemnest the just . Thou hast strange conceits , and base though●…s of the best men : thinking their life to be madnesse : Deeply censuring , and condemning the generation of the just , and their waies , counting them factious and rebellious Enemies to the State , and troublers of Israel : As Ahab counted Eliab , Thou callest our religion Puritanis●…e , our conscience of sinne Hypocrisie , our profession dissimulation , our prudence policie , our faith , and confidence Presumption ; our zeale of Gods glory , to be pride and malice : out obedience to Gods Lawes , rebellion to Princes : our execution of justice cruelty , &c. If thou hearest of one , that is grievously afflicted in body , or estate ; or troubled in minde for his sinnes : as commonly all are at their first conversion : O then he is a greater sinner then other men ; he hath done , or committed some strange thing , and God hath found him out . If they be any thing devoute , or forward to admonish others : then they are beside themselves ; as our Saviour was thought to be by his Kinsfolke : and St. Paul by Festus , Marke 3. 21. John 10. 20. Acts 26. 24. 5. § . Thou condemnest , and cryest out upon their profession ; when thy spight is at their Religion ; as what needs so much profession ? Cannot men serve God in secret ? Yea , their much hearing troubles thee : therefore thou callest upon them to heare lesse , and practise more : when thy crying up practise , is but to crie downe preaching . As the Papists extll St. Iames , that they may disparage St. Paul . If thou hearest of a professer of Religion ; ( for otherwise thou hast no quarrell against him , ) that through humane frailty , does over-shoot himselfe , or is overcome in a fault : thou wilt for this bare , single act ; most unjustly , and uncharitably judge him , to be a dissembling Hypocrite , as Iobs Friends dealt by him . Yea , even the least oversight , or in discretion in a professor : prevailes more with thee , to make thee speake evill of him ; then much good can doe , to make thee speake well of him . Yea , in case thou hearest of an eminent Professor ▪ that proves himselfe an Hypocrite : thou wilt instantly conceive , an hard opinion of all the rest ; and say these are your religious men ; that under a colour of holinesse , play the villaines . God blesse me from their religion , &c. And indeed thou so fore-stallest thy selfe with prejudice , against the religious ; cause , or no cause : that thou resolvest never to be religious , so long as thou livest . Yea , thou wilt judge the godly Hypocrites ; for some disaster , or accident that befalls them , as the Barba●…s did Paul , Act●… , 28. 3. 4. and those three of Iob Chap. 8. 13. &c. Yea , for doing , or not doing even things indifferent ; as if they will sit at the Lords Table or not bowto the Altar ; ●…r not be uncovered at the name of Jesus ; or not were a surplice ; or omit ●…o crosse the fore-head in Baptizme ; or to observe Holy-dayes , as they call them ; and many the like , therein resembling the Pharisees ; who censured our ●…iour , and his Apostles ; for no●… washing their hands , as oft as they did eat bread . And ( which proves thee to be , a hater of God , and good men onely : ) ●…hou wilt censure things indifferent in Gods people , but passe by hainous ●…imes in other men . 6 § . Yea , rather then not censure the religious , thou wilt accuse them for their vertues . As what can they doe , or leave undone ; but thou wilt strangely censure them , as if they refuse to Oath it , then they make great conscience of swearing ; but none of lying , and cozening : and therefore are not to be believed . If they be carefull of their society , thou wilt tax , and stout them ; with stand farther off , for I am holier then thou . Againe , If a mans conscience be tender : and he makes scruple of small matters : O then he stumbles at strawes , and leaps over blockes : straines at Gnats , and swallowes Cammels . 7. § . And as is thy censuring , such is thy envy , and hatred to the Godly ; and why ? but because they either doe better , or fare betrer , or are better esteemed then thy selfe . Yea , even a good Conscience , and sticking close to the word ; is the onely thing that raiseth thy spleen , and is the whetstone of thy malice , as it faired with Annanias , touching Paul , Acts 23. This makes thee persecute honest , and Orthodox Christians : and say thou meanest base , and dissembling Hypocrites . Yea , even while thou caleft them so , and perhaps in some sence thinkest so , thou dost thinke , and know , and thy conscience now knowes , and thinkes to the contrary . A horrible stupidity , and blockishnesse : that none are lyable too , but such as the Devill hath blinded . But because their is no other way , to cure thee thereof : but by thus , shewing thee those secrets of thy heart , which thou couldest not have thought , God himselfe had been privy too . I will proceed , though small is my hope of thy amendment . Thou canst love any that are not religious ; but thou hatest zeale , and devotion so inveterately , that thou canst in no wise , bare with it in any . Yea , thy Religion is , to oppose the power of Religion ; and thy knowledge of the truth , to know how to argue against the truth As thou canst most wisely , and subtilly ; ( being prompted by Satan ) argue against Gods people , and goodnesse it selfe : taking all occasions so to doe ; though under other notions , and pretences , though thou hast not a word to speake for them , or it ▪ whence it is , that the power of religion . and the people of God , are every where spoken against as the chief Jews told Paul , Acts 28. 22. yea , whatsoever Sect or Heresie , thou pretendest : doe but ask thy owne couscience , whether thou dost not hate them ; even for the graces of Gods spirit , which shine in them ? and whether thou dost not carry an aking tooth against every godly man thou knowest and judge their thoughts to bee evill , when thou canst not tax their lives . 8. § . Thou art an affected scoffer at Religion : like Chan , and Ishmael . Yea , thou dost nickname , raile on , and slander the people of God , misconstrue their actions , and intentions ; and narrowly watch for their halting : Thou rejoycest at their secret infirmities , or miseries ; and at the open scandals of Hypocrites . Thou art grieved at their good , especially a●… their gifts and graces . Thou wilt beleeve any false report of them ( be it never so unlikely , ) and that from the Devils servants . Thou wilt not suffer wholsome Doctrine ; but carpe and fret against the good Word of God : if it be an untoothsome truth , though never so wholesome . 9. § . Thou contemnest that preaching which awakens mens Consciences ; workes upon their affections , and saves their soules . And applaudest such Corinthian Preachers ; as tickle the eare onely , and please the ●…ce . For let some Boanerges thunder out the judgements of God against ●…n 〈◊〉 and threaten their destruction , if they amend not their lives . As Ionah , when in three dayes , he converted that great City Nineveh : Or disc●… ▪ their most secret thoughts , as Christ did to the 〈◊〉 of Sama●… , Iohn 4. Or drive an application home to their Consciences , touching some one sinne of theirs : as Iohn Baptist dealt with Herod : Or as Peter with the Iewes , when he converted three thousand at one Sermon : and five thousand 〈◊〉 another , Acts , 2. 41. and 4. 4. Thou wilt most bitt●…rly inveigh against 〈◊〉 , for preaching nothing but Law and damnation : saying that such Sermons are not to be heard : for they onely drive men to dispaire . But 〈◊〉 when Mr. Rogers ( spoken of in the Booke of Mar●…yrs ) preaching after th●… manner , heard one of his Auditors crie out , I am damned , I am damned ; cryed out as fast , I would their were more of you damned ; I would there were more of you damned . So say I , I would there were more such preaching I would there were more such dispairing . And thrice h●…ppy were it for thee , if thou didst so dispair , if thou wert so damned also . For thou hast no other way to be saved , ( in all probability ) if ever thou bee●… saved : No other way to go to Heaven , but by the very Gates of Hell ; as I could make plaine to thee , if time would permit . And yet thou forsooth , wilt persecute a Minister to the death , for shewing thee the way to eternall life , as the Iewe●… served our Saviour , John 7. 7. and the Prophets before him , and Apostles after him , Prov. 15. 12. Amos 5. 10. Mat. 23. 37. Gal. 4. 16. 1 Thes. 2. 16. Act. 4. 17. 18. & 7. 27. and 19 , 28. 1 King. 22. 8. Iohn 3. 19. 20 , 21. Psal. 83. 2. to 10. Mat. 26. 4. Marke 3. 6. Revel. 12. 10. And which is more strange th●… all . Thou wilt all these waies which I have laid downe , persecute Christ in his Members ; and yet thinke , thou dost God good service therein , and deser Vest great praise , for thy so d●…ing . Here is blindnesse , and blockishnesse with a witnesse : to thinke that the Father will take it for a sa●… 〈◊〉 to see his onely Sonne , most maliciously murthered , in his owne sight . 10. § . Againe , whereas a good man , is so farre from taking offence ●…n none is given ; that he will not be offended , when offences come ; ●…t the scandalous lives of Professors , or at the multitude of Heresies , that 〈◊〉 daily broached ; though they grieve his very soule ; but when strange ●…gs happen , he makes a wholsome construction thereof . Thou art not ●…ly hardned thereby , to thine owne destruction ; but even as an ill ●…ack , turnes all it receives ( even the wholsomest meates ) into ill hu●…urs ; or as the Spyder converts , every thing she eates into poyson : so 〈◊〉 , whatsoever thou hearest , or seest in the godly : ( even their very ver●… , and graces ) so blinding thy selfe with thine owne prejudice ; that ●…ou wilt not beleeve what thine eyes see , and thine eares heare . CHAP. XIV . 〈◊〉 § . ANd so by this time , I hope thou seest sinne in thy selfe ; be it but as the man , ( halfe restored to his sight ) saw men walking as Trees : ●…d that thou art not so pure , as thou tookest thy selfe to be . For certain●… these are not the thoughts , words , and actions of one that hath kept all 〈◊〉 Commandements : that hath so good a heart , and meaning , and so strong saith ; that loves God , and the people of God as thou pretendest . Yea , I ●…pose , let these things touching enmity ; be but wel weighed , and laid to 〈◊〉 ; they will convince thee , and ninty nine parts of the Kingdome with ●…ce , ( who also thinke themselves good Christians ) that they are in a most ●…esperate , and damnable condition : even haters of God , and ●…sighters ●…gainst the Lambe ; and all that are one his side ; that are called , and chosen , 〈◊〉 : that keepe the Commandements of God , and have the testimony 〈◊〉 Iesus , as it is Revel. 12. 17. and 17. 14. But I have yet more to tell ●…hee , of the transcendent baseness of thy wicked and deceitefull heart . 2. § . Thou hast , ( as thou well knowest ) gone to Church , and heard the Word preached , and read , this twenty , thirty , or forty yeare , : and yet ●…hou knowest no more savingly , then the childe in the wombe : art as ●…norant ●…s a beast . Thou knowest not experimentally , the first principles of Reli●…ion , in the midst of so much light , and meanes of grace . Nor 〈◊〉 th●… able to yield a reason of the hope that is in thee . And yet let ●…a Minister that knowes thy ignorance ; and that thou art so farre from being holy , that thou hatest holinesse in others : deny thee the Sacrament ; out of conscience , and love to thy soule : thou wilt hate him , as Ahab ha●…ed Eliah ; detaine his dues from him ; and take all occasion , to spit out thy spleene against him . Thou hast heard the Gospell , day after day ; and yeare after yeare : which is the strong arme of the Lord ; and the mighty power of God to salvation : The Sword of the Spirit , and like as a fire , or an Hammer , that breaketh even the Rocke in pieces . And that irresistible Can●… shot that is mighty to breake downe all the strong holds of Sinne and Sa●… . Quick , and powerfull , and sharper then any two edged sworde : and which piereeth even to the dividing asunder ; of the soule , and spirit , ●…d of the joy●… and marrow : and to the discerning of the very thoughts , and secret inte●… of 〈◊〉 heart . And yet hast stood it out , and resisted instead of submitting to Chri●… call : even refusing the free offer of grace , and salvation . In so much t●… thy heart , and conscience is word proofe , thunder proofe ; Yea , judgem●… proofe : so that nothing will doe good upon thee , should Christ send o●… to thee from the damned in Hell , or from the glorified soules in Heaven , warne , and invite thee to repentance . Yea , if thou beest never so clea●… convinc●…d from the Word : that thou art in a dangerous , and damnab●… condition ; ( as possible it is I may doe ▪ before I have done with thee ) 〈◊〉 thoughts thereof presently passe away , like the sound of a Bell that is 〈◊〉 ▪ 3. § . Now thou art waxen fat , with the good blessings of God : th●… spurnest with thy heele ; and forsakest God hat made the●… : not regarding 〈◊〉 strong God of thy salvation : but provokest him with strange Gods , and 〈◊〉 abominations . Christ hath raised thee from a begger , to be one of the be●… in thy Parish : but how dost thou requite him ? Thou wilt not ( if it b●… possible ) suffer a godly , and conscientious Minster to be chosen ; or to 〈◊〉 bide where thou hast to doo . But to bring in one , that will flatter 〈◊〉 and flour holinesse ; discourage the godly , and incourage the wicked , thou w●… use thine owne , and all thy friends utmost ability . When thou wante●… never so little , thou canst murmur : but thou injoyest millions of merci●… ( farre beyond thy desert ) which thou never cordially gavest thanks s●… Thou hast made vowes , and promised amendment , when the rod w●… on thy back : but never cardest to perform the same , when thou were 〈◊〉 leased . Thou wouldst be taken for religious , ( at least upon occasion ) b●… thou makest no conscience , or reckoning of it ; but when it may brin●… thee in profit , or procure thee esteeme : and then it shall serve thee as Stalking Horse , that thou maist the better deceive unsuspected . 4. § . Thou art so farre from suffering , for a good conscience : that ( 〈◊〉 thou maist injoy thy immunities , have the favour of great ones , and gain●… well by it ) thou art for , and wilt conforme to any religion the Stat●… shall establish , were it Popery it selfe : resembling shel-fish , that increase whe●… the Moone increaseth , and decrease as it doth . Thou art a pretended lover of Peace , but a profest hater of truth . Yea thou thinkest that honesty , and religion , consists onely in quietnesse , an●… living peaceably amongst thy Neighbours . And that there is no wisdome but in a dull indifferency : nothing praise-worthy , but discretion , and moderation . And therefore thou preferest a quiet prophanesse , before a zealous devotion . 5 § . Thou art very partiall , and no lesse defective in thy obedience 〈◊〉 all for observing the second Table , without respect to the First : or all for outward conformity , not at all for spirituall , and inward holinesse of the heart . Thou makest conscience of great matters , nor of small : ( as thou countest them , for no sinne is small but comparatively . ) Thou wilt not ●…re bloody oathes ; but faith , and troth is nothing with thee . Thou 〈◊〉 not justifie , or defend lying : yet thinkest thou maist lie a little , 〈◊〉 advantage : or bid thy servants say , thou art abroad ; when thou art ●…ome . Thou art no accustomary deceive●… , at least while thou hast plen●… but rather then not have to maintaine thy selfe with credit ; thou 〈◊〉 lie , deceive , p●…ostitute thy chastity ; sell thy conscience , and what 〈◊〉 : poverty will constraine thee to steale . Nor art thou a common ●…derel , for thy owne credits sake : but to lessen thy owne shame , and ●…me ; thou wilt traduce one thou hast wronged , and as much abuse him 〈◊〉 his credit , as thou hadst formerly done in his substance . Thou ar●… kind 〈◊〉 thy Clients , or Customers : but woesully cruell to thy Debtors , the poore , 〈◊〉 servants : and yet lookest to have thy Lord and Master in Heaven merci●… to thee . Thou wilt not be drunk , but thou wilt go five or ten times a day 〈◊〉 the Tavern , or Alehouse , to please a friend or customer ; and their spend , ●…d drinke ( without being athirst ) as much as would keepe six of Christs●…or members from star●…ing : and how wilt thou answer this another day . 6. § . Thou wilt follow the example of the greatest number , or the grea●…st men , or the greatest Scollars , or of thy fore-fathers : though without or ●…ainst the written word . Or thus , Thou squarest thy life by other mens lives ●…hout respect to Christs life ; like some foolish Sexten , that sets his Clock by ●…hers Clocks , without looking to the Sun . Or else thou leavest the most safe ●…d ●…ing guide of Gods Word , to follow the decei●…able guide , of thine ●…ne carnal reason : like an ignorant Pilot , that sailes without a compasse . CHAP. XV . 〈◊〉 . § . ANd so much to show , how sarre short you fall of a privative holiness , in reforming that which is evill . Now see how short you ●…ome of a positive holinesse : in performing that which is good , for to be just 〈◊〉 the sight of God , and graciously accepted of him ; these two things are ●…quired : the meri●…rious part to get Heaven , and the satisfactory part to es●…pe Hell . But first make a stand here ; and consider whether a good Tree , 〈◊〉 bring sorth all ●…his evill fruit ? for the 〈◊〉 is knowne by the fruit , whe●…es it be good , or evill : as our Saviour shewes , Mat 7. 16 , 17 , 18 , 20 , and ●…2 . 33. Yea , Unbelievers may be knowne from Christians ; by their want 〈◊〉 fruit . We more then suspect , want of sap in the root of a Tree : if we ●…de barrennesse in the Branches . If either it have bad fruit , or no fruit : 〈◊〉 is but a dead saith . And the true ●…od of grace is , cease to doe evill , 〈◊〉 to doe well , E●…ay 1. 16. 17. For as grace enters into the heart ; sinne ●…oes out : like aire out of a Vessell , when wine is powred in . Therefore ●…dmit thou wert a negative Christian , and couldest not be charged with any ●…of this ▪ that I have proved against thee ; much the better : when thou 〈◊〉 reprobate to every good worke . The Fig-tree was cursed , not for bearing ●…ll fruit ; but because it bare no good . The evill servant , was not bound ●…nd and foot , and cast into prison ; for wasting his Masters goods : but for not gaining with them . And those Reprobates at the last day , shall be 〈◊〉 depart into everlasting fire : not for wronging , or robbing of any ; bu●… not giving , not comforting . Wherefore , as thou hast heard , thy sinne commission , laid open : so now I will doclare unto thee , thy sinnes of 〈◊〉 sion , which also would be minded . 2. § . Thou braggest , and thankest God with that Parisee . Luke 18. That thou art just , and payest men their dues ; but art thou holy like●… and dost thou pay God his dues also ? Art thou effectually called , and 〈◊〉 come a new creature by regeneration : being begotten , and borne a new of 〈◊〉 by the immortall seede of the Word , and the Spirits powerfull working 〈◊〉 it ? Is thy heart circumcised , or rather hath God taken away the stony 〈◊〉 out of thy flesh ; and given thee a new heart ; and put a new spirit into 〈◊〉 even his owne spirit : whereby thou hast union , and communion 〈◊〉 Christ ; and partakest of the divine nature . Dost thou finde an appr●… change wrought in thy judgement , affections , and actions , to what th●… were formerly . Art thou changed , and renewed in every part , pow●… and faculty ? Is thy understanding enlightned , thy minde renued , thy 〈◊〉 changed , thy affections sanctified , & c. ? Hath the Old-man , changed w●… the New-man ? worldly wisedome , with heavenly wisedome ? ca●… love , for spirituall love ; servile feare , for christian , and siliall feare ; 〈◊〉 thoughts , for holy thoughts ; vaine words , for holy and wholsome word●… fleshly works , for works of righteousnesse , &c. as if thou wert cast int●… new mold : even hating what thou formerly lovedst , and loving what th●… formerly hatedst . For as without this new birth , there is no being saved : as 〈◊〉 Saviour himselfe affirmes , Ioh. 3. 5. So he who thinks he is borne a ne●… and finds not a palpable change , in his judgement , affections , and actio●… does but deceive himselfe . 3. § . Art thou more knowing , then the men of the world : as havi●… the light of Gods spirit , and the Eye of faith above them ? Art thou bro●… out of darkenesse , into marvell●…us light ? Are thine eyes opened to 〈◊〉 the wonders of Gods Law ? is that Vaile , or Curtaine which was forme●…drawne over thy heart , 2 Cor. 3. 15. 16. taken aw●…y by 〈◊〉 ? and th●…turned from the power of Satan , unto God . Dost thou receive the Word wi●… all readinesse ? not as the word of men , but as it is indeed the word of 〈◊〉 And hath it wrought in thee mightily ? hast thou found it by experien●… to be quick , and powerfull , sharpe , &c. as it followes . Heb. 4 12. Even excelli●… all other Bookes , as Wheate doth the Cha●…fe ? Hath the Law ; which is 〈◊〉 just , good , spirituall : not onely convinced thee of sinne , but so cleared 〈◊〉 sigh●… , that thou canst now discerne sinne , in every thought , word , and ac●… on of thine ? Dost thou see thy selfe , out of measure sinfull ? as 〈◊〉 guilty of all manner of concupisence ; as having broken every one of th●… righteous precepts , Exod. 20. more times , and waies then thou hast hi●… on thy head . Not being able of thy selfe , to thinke a good thought ; 〈◊〉 that all the powers of thy soule , and Members of thy body ; are wholly , ●…nd originally corrupted . Dost thou see thy sellse as guilty of Adams sinne ? 〈◊〉 being in his loynes , ) as any Heire is lyable to his Fathers Debt ? And 〈◊〉 knowledge , that thou broughtest a world of sinne into the world with ●…hee ; and deservedst to dye , so soon as thou didst begin to live ? That thine ●…standing is darkned , and dulled ; thy judgement blinded , thy will 〈◊〉 , thy memory disordered , thy affections corrupted , thy reason 〈◊〉 , thy thoughts surprized , thy desires intrapped , and all the facul●…ies , and sanctions of thy soule , no better then poysoned ? That of thy 〈◊〉 thou 〈◊〉 not onely weake , but even dead to what is good : moving ●…o more , then thou art moved . That thy best workes are faulty , all thy ●…nnes deadly ; thy nature corrupted originally . That thou art swift to ●…ll evill , but to all good immoveable . 4 § . A●… thou ashamed of thy former conversation ? Dost thou bewaile ●…nd mourne bitterly for all thy sinnes ? actuall , and originall ; of omission , and commission : secret , as well as knowne ; lesser , as well as greater ; evill thoughts , vaine and unprofitable words ; as well as sinfull actions . Yea , as well for the evill , which cleaves to thy best workes ? as for thy evil works , grieve for thy unprofitableness , under the meanes of grace : being more sorry for offending so good a God : then for that it doth , or might bring thee shame or punishment in this life , or in Hell Dost thou finde thy selfe in a lost condition ? confessing that thou hast deserved all the plagues of this life , and that which is to come . And groaning under the burden of sinne ; dost thou utterly dispaire of all helpe in thy selfe ; Doth it make thee solicitously careful , in the use of all meanes , to attaine faith in the promise of Gods mercy , made in Christ ? as finding no rest , untill thou gettest some assureance ; vehemently hungring , and thirsting after , and earnestly praying for the pardon o●… sinne ; waiting on the Lord with patience ? Dost thou hate sinne thorowly , and universally ? Art thou grieved for the abominations that are done by others : to the dishonour of God , and slander of Religion , or the ruine of mens soules ? Dost thou account spirituall judgements , as the blindnesse of mens minds , hardnesse of their hearts , &c. more woofull then any temporall judgement ; the world is so sensible of , and troubled at . 5 § . Dost thou often , and upon all occasion go to God in prayer : praying by the power of the spirit , in Christ●… 〈◊〉 ; and with the understanding also according to 〈◊〉 w●… An●… a●… 〈◊〉 〈◊〉 〈◊〉 of thy sins and 〈◊〉 dost thou chiefly pray for the pardon of sinne ? the 〈◊〉 of grace , and for the assistance of Gods spirit ? that thou maist more ●…mely believe , more soundly repent , more zealously doe , more patiently su●…er , and more constantly persevere , in the practice , and por●…ession of every duty ; striving against deadnesse of spirit , and distractions as an heavy burden . Dost thou not desire outward blessing , so much , as Gods blessing upon them ; more a contented minde , then a great Estate ? And in praying to God , dost thou not neglect to use the meanes ? And having attained thy end , dost thou ascribe the praise thereof , wholly to the free mercy of God in Christ ? and not to thy wisdome , industry , &c. As thou prayest for deliverance , when thou art in distresse : so art thou accordingly thankfull , when delivered ? and so when thou hast obtained any temporall good thing . And as God blesseth thee more or lesse ; so dost thou doe good : and the more rich , art thou the more rich in good works ? and more ready to distribute , and communicate . 6. § . Dost thou love to heare Christs voyce ? and know when he speaketh , and when the tempter ? Dost thou receive and apply whatsoever precept , or promise , is spoken out of the Word : as spoken by God to thy selfe in particular ? Dost thou read and heare , to the end onely , that thou maist know savingly , believe rightly , and live religiously ? Doth each Booke and Sermon in thy desire , increase thy knowledge , and lesson thy vices ? Dost thou impartially believe the whole word of God : precepts , and menasses , as well as promises ? And by this thou maist know , and be infallibly informed ; whether thou beest a believer or no : thy faith in the commands if thou hast it , will breed obedience : in the threatnings fear : in the promises comfort . Dost thou feele the power , and efficacy of Gods Word , and Spirit ? perswading thy conscience , that thy 〈◊〉 are pardoned in Christ , and that thou art in favour with God ; trusting in him ; and casting thy selfe wholly and onely upon him ; for pardon and salvation . Art thou often , and grievously assaulted with feares , and doubtings ? and often in combate , between the flesh and the spirit : the spirit in the end getting the upper hand ? Hast thou a sweet and sanctified peace in thy conscience 〈◊〉 arising from the assured forgivenesse of thy sinnes . A sound and strong joy in the Lord ? and in his word through beleeving 7. § . Dost thou declare thy faith by thy works ? thy invisible beliefe by thy visible life . Art thou inflamed with the love , and estimation of God and of Christ ? especially , upon the returne of thy prayers ; or the obtaining of some mercy . Art thou not dumb in publishing his praise ? no●… backe ward , to justifie him in his judgements . Dost thou prefer Gods favour , before all the worlds ? and his glory , before thine owne credit . I●… it grievous to thee ; to heare him blasphemed , and dishonoured ? Does i●… cut thy very heart , to heare Christ so wounded with Oathes , Blasphemies and reproches ? who is the life of thy life , and soule of thy soule . Do●… thou omit no opportunity of doing good ? nor doe evill though thou ha●… opportunity . A●… thou willing to be at cost , to serve the Lord ? Dost tho●… freely administer carnall things : where thou pertakest of spiritual things and count the same as a due , not as a benevolence ? Dost thou thinke i●… most just , that he who preacheth the Gospell ; should live of the Gospell and that as comfortably , as men of other callings . 8. § . Dost thou intirely love , and highly esteem Gods people ? Not out of any carnall , or selfe ends : but for their graces , the truths sake , and because they are borne of God . Art thou prone to justifie them , and speake intheir defence ? when thou hearest them reviled , slandered , or contemned by wicked , and ungodly men : though thou incur their displeasure by it Dost thou seeke the good , and to promote the peace of the place , thou ●…st in ? And canst comfort thy selfe with this ? that in thy very calling , and publique imployments : thy aime , and indeavour is not more at profit , or credit , then at the glory of God and good of others . H●… thou an 〈◊〉 reable and publike spirit ? delighting to d●… good offices . Ar●… them active to pleasure others ; willing to make thy selfe a servant to all , th●… 〈◊〉 in ●…ed of thee ? Dost thou reioyce at the progresse of the 〈◊〉 ; and ●…n the common good of the Church ? and so at the graces , or good successe of any member in particular ? Dost thou 〈◊〉 desire the salvation of others : and indeavour to win all thou 〈◊〉 to Christ ? Art thou zealous to admonish , reclaime , and reduce the●… 〈◊〉 〈◊〉 , and goe astray ? and to save those among whom thou 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 th●…ulnesse to God , and thy Redeemer ; and out of love to 〈◊〉 〈◊〉 〈◊〉 ( according to thy ability , ) relieve Christs Members for his saue : and give ●…cke a considerable part of all thou hast to 〈◊〉 and acknowledge thy selfe onely a Steward , ( not an owner ) of wh●… thou dost possesse . Dost thou expresse thy love , and thankeful●… 〈◊〉 God , by 〈◊〉 his ●…ommands ? As thou hast once beene the servant of 〈◊〉 , so art thou now become the servant of righteousnesse : And as thou hast been 〈◊〉 to Satan ; so art thou now as active to serve Christ ; and as 〈◊〉 in good workes , as thou hast formerly been in evill 〈◊〉 . Do●… thou ●…ember thy vow in Baptizme ? being 〈◊〉 to performe , what th●… 〈◊〉 then promise : and so 〈◊〉 as thou 〈◊〉 〈◊〉 of performing the 〈◊〉 , art thou , or 〈◊〉 thou 〈◊〉 〈◊〉 to be 〈◊〉 : Art thou not 〈◊〉 in thy obedience ? but universall : making conscience of every du●… and all that God commands : the 〈◊〉 〈◊〉 as well as the second , and ●…he second , as well as the first : even the 〈◊〉 things , either required , 〈◊〉 forbidden in the Word . Art thou as carefull to 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 sinne , or least appearances , or 〈◊〉 〈◊〉 of sinne ; a actuall sinne it 〈◊〉 ? Dost thou make 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 : and 〈◊〉 that all under thee , doe the 〈◊〉 ? Dost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and ●…up Gods worship therein : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 , &c. and in 〈◊〉 thy children , and 〈◊〉 ; 〈◊〉 them 〈◊〉 fear the Lord . Nor wilt thou approach the 〈◊〉 Table , without due ex●…ination and prepartion . 9. § . Art thou just , and 〈◊〉 in thy deal●… ? dost thou not detaine ●…ges , nor workemens 〈◊〉 ? ( a crying 〈◊〉 , that this City groanes un●… . ) When thou hast-prejudiced thy Neighbour , wilt thou willingly , and without compulsion , satisfie for the damage ? If thy conscience tells thee , that thou hast any way wronged another : though there be none to witnese against thee , and it be unknowne to the party himselfe , that suffers the damage : wilt thou make satisfaction ? and never thinke thou meritest by it . If thou findest any thing , dost thou desire , and indeavour to finde out the owner ? that thou mayest restore it . Wilt thou not compound with Creditors , for 〈◊〉 shillings in the ●…nd : when thou ●…t able to pay all . Before thou usest the extreami●… , either of Law or Armes : Dost thou offer conditions of Peace ? and before thou ●…lest to blowes , by what reason will doe : and after that yield some part of thy ●…ight , rather then do wrong , contend , goe to law , or make war . Dost thou hate gifts , and desire rather to buy what thou wouldst have ; then that it be given thee ? choosing to eat●…thing ow●…e breed , and drinke water out of thine owne Cesterne . Art thou just in the least things , and saithfull to such as put thee in trust ? If thou art 〈◊〉 servant , dost thou no way deceive nor purloyne . O that men would try themselves , in point of justice : for though he that is not a true Christian●… may be just : yet he that is not just , cannot he a true Christian . Dost thou first labour to informe , and then hearken to , and obey the voice of conscience ; together with the motions of Gods spirit ? Consider anothers case by thine owne ? and in a good measure , doe unto all others , as thou wouldest have others doe unto thee ? Dost thou feare an Oath ? hate a lie ? yea , wilt thou not ( for some great advantage ) sweare a lie ? a lawfull●… and needfull question i●… these atheistical dayes : for I that scarce know what a tryall in Law i●… out of my small experience of the Consciences , of your civill honest men and women ; have knowne no lesse then ten forsweare themselves poy●… blank in divers particulars : when examined in Chauncery , and othe●… Courts . Dost thou neither back-bite others , nor give eare to back-biter of others ? Dost thou neither tarry long at he wine , nor goe often to it 〈◊〉 Let none blame me , for heaping up proofs of this mans sinfulnesse for its well , if all will be sufficient to his unseeing eyes . It must be a ver●… cleare light , and a large print ; that must make plaine to the f●…rmall li●… pocrite , or civill Iusticiary ; that he must either be saved by anothers rightecousnesse , or else everlastingly damned . CHAP. XVI . 1. § . JF a Magistrate , Art thou not parciall in any cause : wilt thou neither 〈◊〉 steeme Father , nor Mother , nor Wife , nor Childe , so ; as to disobey 〈◊〉 in the least for their sakes ? Wilt thou not either for feare , or favour ; d●… any thing against the truth : or give sentence against thy conscience ? 〈◊〉 use thy power in favour of the wicked ? but be severe to the evill ; 〈◊〉 ●…shing , and protecting the good . If a master , dost thou use thy serva●… so ; as considering that thy selfe is a servant , to a greater Master ? Hast th●… learnt from Gods dealing with thee , to be mercifull ? Art thou faithfull to my friend ? does thy love extend to his soule ? wilt thou speake of his 〈◊〉 to his face ; of his vertues behind his backe ? Yea , dost thou not ●…ffer discretion , to thrust our , and eat up thy zeal and devotion ? Hadst thou rather hazard the censure of some , then hinder the good of others ? Is thy ●…le a sweet compound , of love and anger ? Canst thou hate the vices of 〈◊〉 wicked man , and yet love his person ? Canst thou chide him sharpely , and at the same time pray for him hartily ? Canst thou refuse to revenge thy selfe upon an enemy : though thou ha●… power , and opportunity to loe it ? Yea , upon the least change , forgive hi●… as heartily , as thou de●…rest God should forgive thee ? Canst thou wish well to , and desire thy ●…eatest enemies conversion ; together with his prosperity ? 2. § . Dost thou unfainedly desire , to forsake all sinne : even those sins ●…at are most pleasing and profitable in thy esteeme ? Art thou fully per●…ded that God seeth all things , and is ever beholding thee : and does ●…is make thee upright , and sincere hearted to God , and man ; as conscien●…ous alone , and in private ; as if thy greatest enemie , or all the world ●…d behold thee ? and to have a spirit without guile ? Art thou more de●…us to be good ? then so accounted . Dost thou more seeke the power 〈◊〉 godlinesse , then the shew of it ? Dost thou resolve to lose thy liberty , ●…ut with the right hand of profit , and the right eye of pleasure , rather then ●…rt with a good conscience ? or sinne against God . As what thou dost is ●…ood for the matter , so art thou as carefull to doe it well for the manner ●…so : and in all , yea , above all , observe whether thy ends be good or evill ; ●…d whether the evill , or the good doe most sway thee : for this doe I hold ●…th halfe my Divinity , though it is now above thirty years since I learn'd 〈◊〉 Art , at a plaine Sermon touching Hypocrisie . Dost thou whatsoever ●…ou dost , out of duty , and thankefulnesse to God , and thy Red●…emer ? and 〈◊〉 of love to thy fellow Members ? Is Gods glory thy principall end , and ●…ow to be saved , thy greatest c●…e . 3 § . Art thou bettered by affliction ? and as it is sent for thy good , so ●…th it do thee good ? Doe crosses in thy estate , diseases in thy body , ●…dies in thy minde ; prove medicins to thy soule ? Is the impairing of 〈◊〉 one , the repairing of the other ? Does thy sinne dye with thy same ? 〈◊〉 with thy health ? or with thy peace ? or with thy outward estate ? yea , ●…th it both lessen thy sinnes , and increase thy gr●…ces ? Dost thou grow 〈◊〉 grace , and finde a blessed thriving , and gracious progresse in true heli●…sse ? Does thy sufferings make thee pittiful , and compassionate to others ▪ 〈◊〉 participating , and being touched with compassion ; and having a fellow ●…ling of their misery , and selicity ? as one Member hath of another , espe●…lly of the Church●… as a Member hath of the whole body . 4. § . Art thou hared of the world for goodnesse ? Dost thou suffer some ●…y for Christ ? at least art thou evill spoken of , for well doing ? Art thou made a by word and song of the 〈◊〉 ? for else Christ hath not chosen thee out of the World : N●… is thine the true Religion , except it be commonly spoken against . Dost 〈◊〉 〈◊〉 G●…d in all thou 〈◊〉 , and acknowledge him in all thou ●…her 〈◊〉 , 〈◊〉 〈◊〉 ? And dost thou observe the several pa●…a 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 all things ●…o ●…e ordered thereby ? and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou comfortable exp●…ience of hi●… 〈◊〉 all 〈◊〉 worke for the 〈◊〉 〈◊〉 thee ? admi●…ing the same , and his 〈◊〉 〈◊〉 ; and being accordingly thankfull for it , and keeping a 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 ●…all ●…cies , and deliverances ; a●…d o thy 〈◊〉 〈◊〉 〈◊〉 great provoca●…s . Dost th●… abhor to thinke thy selfe 〈◊〉 th●…n o●…s ? because God blesseth thee more with outward 〈◊〉 o●… 〈◊〉 〈◊〉 m●…re inward gifts and graces upon thee , th●… 〈◊〉 o●…s ? Doth thy knowledge make thee 〈◊〉 humble ? And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wa●… of g●…e , then confide in what thou hast ? D●… 〈◊〉 〈◊〉 〈◊〉 thy sal●…tion with s●…e and trembling ? not t●…g in 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 being e●… jealous , and su●… 〈◊〉 ●…hy 〈◊〉 〈◊〉 〈◊〉 thee , 〈◊〉 pre●…g a●… hu●… 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 co●…e . Dost thou forget thy good deed , ●…hat G●…d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember thy evill 〈◊〉 , that God 〈◊〉 〈◊〉 the●… ▪ A●… thou e●…er and 〈◊〉 , bew●…iling thy wan●… and weaknesses ? the 〈◊〉 of thy he●… , want o●… saith . &c. 5. § . And 〈◊〉 , hav●… 〈◊〉 and p●…med thy ●…most : not to 〈◊〉 rit by it , but to 〈◊〉 〈◊〉 〈◊〉 to him , th●… hath done , performed , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : D●… 〈◊〉 ●…sse thy selfe an 〈◊〉 profitable servant ? and 〈◊〉 in 〈◊〉 〈◊〉 co●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t●… du●… ? Yea , dost 〈◊〉 〈◊〉 〈◊〉 that ●…t were just for God ( when th●… hast done thy 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Dost thou who●…y 〈◊〉 lie upon the assi●…nce of 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 all good co●… from him●… and 〈◊〉 all glory 〈◊〉 〈◊〉 〈◊〉 to him ? and endeavour acc●… ▪ din●…ly to ho●…ur , a●…d 〈◊〉 hi●… 〈◊〉 thy ric●… , wisdome , power , 〈◊〉 what other g●…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Wh●…n th●… 〈◊〉 done any 〈◊〉 amiss , D●… 〈◊〉 accus●… thy 〈◊〉 ? 〈◊〉 ●…y th●…g well , D●… thou give all 〈◊〉 praise to God ? of whom 〈◊〉 〈◊〉 th●… 〈◊〉 thou holdest . 6. § . These things th●… 〈◊〉 , and a●… commanded to doe : th●… should be thy though●… , 〈◊〉 , and actions . But are they alas no , no●… them ever troubled thee , o●… once ●…d into thy though●… . Thou 〈◊〉 be a good civill , morall , honest , Hypocrite , o●…●…dell : but none of th●… graces grow in th●… ground of thy heart . Yea , thou cou●…est the 〈◊〉 these , but as the the ●…hing of M●… and Cu●… . But thou shalt once 〈◊〉 ( and dea●…ly pay for it , either with teares , or 〈◊〉 ) that Christians Christians bou●…d to shi●… ou●… as lights , by a holy conversation : to glorifie God , and 〈◊〉 others . And that onely to refraine evill ; except thou hatest i●… also , 〈◊〉 dost the contrary good , is to be evill still : because honesty witho●… pi●… is but as a body without an head : Yea , without a Soule . And that when the ●…uth of obedience , and power of 〈◊〉 is wanting : there is no difference be●…een an 〈◊〉 ▪ and an 〈◊〉 ; a circum ●…sed Hebrew , and 〈◊〉 〈◊〉 ised Philistine ▪ 〈◊〉 baptized english man , and an unwashen Turke : except that such a Christian is in 〈◊〉 ●…ar 〈◊〉 condition , then the worst of 〈◊〉 : because 〈◊〉 〈◊〉 against me●…y , the abundance of meanes , and many wa●…ings which 〈◊〉 〈◊〉 〈◊〉 ▪ ●…or ordinary disobedience , in the time of 〈◊〉 and 〈◊〉 〈◊〉 of Christs call , in the abundance of means , is a great deale 〈◊〉 〈◊〉 , 〈◊〉 the commission of greater sinnes in the dayes and places of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : when , and where the like me●… are wanting ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 15 2●… . and 9. 41. Jerusalem is said by our 〈◊〉 , to 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 the Sodomites in Hell . Now if we ju●…ie 〈◊〉 , ( as 〈◊〉 〈◊〉 they were never convinced that Christ was the 〈◊〉 , 〈◊〉 from God to re●…me the world ) 〈◊〉 wee shall be love ▪ 〈◊〉 H●…ll , th●… either the Sol●…s or the Jews . For we are so much the worse ; by how much we might , and should have been better . CHAP. XVII . 1. § . BUt least 〈◊〉 have not yet spoken enough to convince and shame thee : I will shew what a Christ●… th●… ▪ 〈◊〉 . All thy Religion is either superstition , or 〈◊〉 , or Hypocrisie : as I could l●…ely and plentifully demonstrate . And i●… were a good deed to set downe , or 〈◊〉 a 〈◊〉 or all thy 〈◊〉 , 〈◊〉 , 〈◊〉 , and superstitious 〈◊〉 : which thou 〈◊〉 childishly 〈◊〉 confidence in : and tell the 〈◊〉 of the●… . And I could find in my heart to doe it ; but a touch will be sufficient , having already said more th●…n enough ; were it spoken to one not 〈◊〉 , and inco●…gible . 2. § . To pa●…y the most , and give you one instance of ten : Instead of serving God 〈◊〉 spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 all that are wise hearted ; doe live , and believe and 〈◊〉 , and 〈◊〉 , and hope , and feare , and love , and worship God in such 〈◊〉 ▪ as his Wor●… prescribes : thou servest God by the precepts of men , and 〈◊〉 〈◊〉 displeasure , as thou breakest their traditions . Yea , th●… 〈◊〉 more zealous , for a bare vizard of Discipline , then for soundnesse of Reformation , or Doctrine : Or all for Ceremonies , and circumstance : not at all for substance . An apparant Hypocrite , thou lookest to small things ; as the Cross , Surpl●…e . Holy doyes , &c. which are but the commandments of men ; and overlookest the great things of Gods L●…e , as the Sabboth , the ●…st and second Commandement ; the due administration of the Word and Sacraments . But O simple soule ! that art not able to make a difference between Gods Lawes , and 〈◊〉 ●…aditions . But like that Foole , thou thinkest thy self as fast bound with a Rush , as with a Rope . Yea , thou didst when time was , honour the Prela●…es , more then thou honoredst God , and stoo●…est more upon their Ecclesiastical C●…ous , then his divine command is : and fearedst more their High Commission , then thou fearedst Hell . Thou art worse then those Hypocrites , the Scribes and Pharisees , who made conscience , and were very punctuall in tything of Mint , Annis , and Cummin : while they neglected the weightier matters of the Law ; as judgement , ●…nd mercy , and fidelity , without any straining of their consciences . For Mint , and Annis , and Cummin , were injoyned by God himselfe , as well as those greater matters . Yea , thou dost worse then straine at Gnats , and swollow Camels ; stumble at strawes , and leap over blocks . For thou art more severe against the breach of an Holy-day ; ( which had its rise from I●…ollatrous Heathens , and Papists ; and not from Gods Word ) especially Christmas day ; then for the breach of the Sabbath . And makest farre more conscience of keeping Holy dayes , then of keeping those dayes holy . The precept of Lent , thou more strictly observest ; then any in the Decalogue . Neither should it be better here , then it is in Rome , where the Iewes , enemies to the very name of Christ , doe live in peace : but the faithfull Christian●… are burned : mightest thou , and such other formal Hypocrices as thou art , have their wills . 3. § . Againe , thou thinkest thy selfe sanctified by outward performances : and preferrest outward priviledges , before inward graces : being like those Hypocrites , Jer. 7. 4. who injoying the Oracles of God , and having received the cognizance of circumcision ; could boastingly cry ou●… , the Temple of the Lord , the Temple of the Lord : when they even hated the Lord of that Temple , Esay 66. 3. 4. Thou hast a forme of godliness ; but in that thou denyest the power thereof ; thou art the worse for it . Thou drawest ne●…re unto God with thy mouth , and honourest him with thy lips : but because thy heart is far from him , ●…hou art stiled an Hypocrite , both by Esay , Chap. 29. 1●… . and our s●…viour Ch●…ist , Mark , 7. 2. to 14. Math. 15. 7. to 10. And well thou deservest to 〈◊〉 stiled : for there is as much difference betweene thee , and what then pretendest , and thinkest thy selfe to be : as there was between David , and Michaels Image of Goats hair . 4. § . Againe , thou art notoriously superstitious : for wanting the true feare of God , and the feare of sinne ; which would dispell all other feares : thou art grievously , and perpetually perplexed , and troubled with , false , fond , and foolish feares . As for instance , Thou most fordidly , and slavishly fearest , and obervest ; the flying of fowles , the signes of Heaven , the crossing of an Haire , the croaking of a Rave●… , the howling of a Dog , the dreaming of dead friends : perhaps eating of an Egge in Len●… , or flesh on a Fryday , racks thy Conscience . Childermas day , the Salt sel or falling toward ▪ thee , or stumbling at a Threshold ; presages strange things to thee . Or not crossing thy bre●…st before thou goest abroad . And what E●…ra Pater speakes , is more surer to be accomplisht then Christs Prophesie in the Revela●…ion . Yea , thou art so besotted , and bewitcht with this kinde of superstition , and Idolatry , Witch-chraft rather ) that thou thinkest thou prosperest better , in observing these divilish fopperies ; then if thou shouldest serve God : Like those Idollatrous Jewes , Jer. 44. who told the Prophet , that they had found by experience , that their serving of God had undone them : whereas , when they burned Incense un●…o the Queene of Heaven ; and powred out drink Offerings unto her , and made Cakes to worship her : They , their Sons , their Kings , a●…d their Pri●…ces ; had plenty of all things , were well , and saw no evill . But when ever they left her , to worship the true God , they wanted all things , and were co●…sumed by Famine , Sword , &c. Jer. 44. 15. to 20. Here was a whims●…e able to make the Prophet sick to heare it : And yet thus it fares with thee , touching what I have named , and many the like , which I forbeare , or rather 〈◊〉 ashamed to name . Nor canst thou deny ; but thou dost absolutely feare , that thy serving of God , would prove thine undoing . CAAP. XVIII . 1. § . THou dost indeed frequent the House of God ; at least in the forenoon , accompanied with a great part of thy Family . Yea , thou wilt joyn with the Congregation , in praying , singing , and hearing ; and therein seene more devoute ; in lifting up thine eyes , elevating thy voice , sighing , &c. then ordinary . Againe , if Authority command a ●…ast to be kept ; thou wilt observe it with the rest of thy Neighbours : yea , with those Hypocritical Iewes , Esay 58. 5. thou wilt hang d●…n thy head like a Bu●…rush ; when yet thy heart is lofty enough . And fall thou wilt from meat by all meanes ; which is but the shell , o●…●…utside of fasting : but not from sinne , the kernell , or soule thereof . When thou hearest the name of Iesus read , ( be it but the Sonne of Syr●…ck ) thou doffest thy ●…at , bowest thy Knee , and perhaps scrapest such a ●…g , as shall disturb the whole Parish . When the Gospell is read , ( after the old manner , ) th●…u standest up all the while : ( but fittest prayer time . ) And so when the Creed was wont to be pronounced , or rehearsed ; which denotes , that then wilt be ready to justifie , stand too , and maintaine those Cannons of thy faith , against all opposers ; when none oppose them more then thy selfe . The Sacrament of the Lords Supper , thou so adorest : that the onely receiving it , makes thee as holy as David : though thou differest not from a Beast , more then in speaking . Then wilt sing in the words of the Psalm●…st , Unto thee O Lord , doe I lift up my soule , Psal 25. 1. when thy soule can no more mount up in meditation of heavenly things , then a Cow is fit to flie . Againe , thou cryest out , As the heart brayeth after the Rivers of water , so panteth my soule after thee O God , Psal. 42. 1. Thy word is more sweet unto my mouth , then the honey , and the honey Comb , &c. Psal. 119. when thou more regardest the getting of five shillings in money ; then the joy of the Holy Ghost , or the peace of conscience : and more prisest the filling of thy Barnes , and Belly , then the bread , and water of life ; Or the light of Gods countenance . For all thou dost , is onely in formality , and out of custom . Thou prayest , that Christs king dome may come ; and his will be done on ●…earth , as it is in Heaven : when thou h●…test nothing more , then to be governed by his Lawes , or ruled by his Septer . Finally , 2. § . Thou adorest Christ so often as thou commest to Church ; as it were with an Ave Rex in thy mouth : but scoftest , and jeerest at him in his Members , when thou art out of it . For notwithstanding all this thy profession , zeale , and devotion : none more malicious , in scossing at Religion : or in accusing , and persecuting the godly , then thy selfe . Nor can any place , except H●…ll , yield a worse enemy to the cross of Christ then thou art ▪ hadst thou power , and opportunity 〈◊〉 effect thy wicked will , and wishes . Neither was our Saviour in j●…t , when he prefe●…ed Theeves , and Harlots ; before the Scribes , Pharisees , and Elders : who we●… me●… ju●… of thy temper , Mat. 21. 31. & 〈◊〉 . 〈◊〉 . I 〈◊〉 that 〈◊〉 〈◊〉 of other sinnes , thou maist fall short of , and be more 〈◊〉 the●…Theeves , Harl●…ts , ●…kards : But in this sinne , thou art inferiour 〈◊〉 n●…e Or thou maist differ from them in many things ; but n●…r in this : as so ▪ instance , 〈◊〉 , and Ishmael , Moab , and the Haga●… , Ge●… 〈◊〉 , and A●…n Am●…eck , and the Philist●…s ; the men of Ty●…e , and Ashar , had 〈◊〉 〈◊〉 〈◊〉 G●…ds : yet all conspired against the true God , Psal. ●…3 . 5. to 〈◊〉 . 〈◊〉 〈◊〉 Ephraim , and Ephraim , against Man●…s ; but bo●…h against I●…ah . ●…od , and Pilate ; two Enemies will agree , so it be 〈◊〉 Christ●… 〈◊〉 ●…ill fall in one with another , ●…o fall out wi●…h God The Sad●…ces , Pharisees , and Herodians , were Sectaries of divers , and ad●…erse f●…ctious : 〈◊〉 all of them joyne against our Savi●…ur , Mat. 〈◊〉 . The 〈◊〉 〈◊〉 , 〈◊〉 , A●…exandrians , Sile●…s , and As●…s , diff●…r th●…y never 〈◊〉 〈◊〉 , will joyne 〈◊〉 dispute against Stephen , Acts 〈◊〉 . 9. The lust of the Rulers was envy , Hered , was curiosity , Pilate : popularity , Iudas covetousnesse , the Souldiers cruelty : yet were they all consederate against Iesus ▪ All the ●…ble of the Iews hated Christ , ( and cryed out , let h●…m be 〈◊〉 〈◊〉 non●… like the Scribes , Pharisees , Priests ▪ and Elde●…s . So now with 〈◊〉 all th●… are unregenerate , pr●…phane , and loose persons , civill , and morall men ; doe inveterately hate Christs members for his sake , and s●…uily intreat them , but none like those , that have a ●…orme of godl●…nesse , and deny t●…e po●…er ●…here of . That serve God according to the prece●… of men ; as doe fo●…ll 〈◊〉 〈◊〉 , civill Iusticiaries , and 〈◊〉 Ministers . For if you obse●… Religion hath e●…ver 〈◊〉 most ●…rom those which pretend , and 〈◊〉 up●…old her . And n●…ne have beene s●… bitter enemies to the g●…y , as tho●… th●…t 〈◊〉 the same Faith , and Religion with them , as almost all t●… 〈◊〉 〈◊〉 h●…ve written , 〈◊〉 complained What saith Iustin Mar●…yr of hi●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cr●…fix , that are the greatest enemie●… to the ●…ss of Christ . And 〈◊〉 〈◊〉 of his ; They wor●… the dead saints , in a cold profession ; while they worry the living in a cruell ●…secution . And Sr. Austin of his ? a Christian in name will most maliciously ●…e at a Christian indeed . And Nazianzen 〈◊〉 his ; Christ is ●…oned by ma●…er , the●… are called Christians . So that if the Bramble were made the King 〈◊〉 Trees , the Vine could not meet with worse usage . And the reason is , ●…hen sincerity is wanting , the neerer the ●…ine with any opposition , the greater Eclips . Who was the greatest enemy to Christ ? but his greatest ●…end , even one of his houshold Chaplaines : And who but Ieremiahs familiers , wa●…ched for his halting . Of all the persecuting Emperours , none were 〈◊〉 serpentinely malicious , as Iulian , who had formerly profest himselfe a Christian . Those that are openly prophane , doe more publikely professe their enmity ; and make a greater noise like Shimei ; but civill and mor all 〈◊〉 resemble Balam , who would no●… curse , but he would advise : and his counsell is worse then a curse : for his curse had ●…int none but himselfe , whereas his counsell cost the blood of four and twenty thousand Israelites ; which may most fitly be applied to our late condition : for who have been the ince●…diaries of this bloody , and worse then savage civil warre , in all the three Kingdoms ; not men of the Sword , not uncivil ones : but principally the learned Prelates , Civilians , and Moralists ; meerly out of a mortall hatred , and enmity which they bare against zeelous Christians , and Orthodox Ministers ; their sincerity , the power of Religion and Reformation ; though they cunni●…gly pretended the good of the Church ; and of the Protestant R●…ligion . Ulisses contrived all , though Dio●…edes must goe through with it : the one plaid the part of Achitophel , the other of Doeg ; whereof the best was a Belial . CHAP. XIX . 1. § . ANd so much for Explication , and Confirmation : Now a word or two of Application , ( ●…eserting the principall untill ther conc●…usion ) for it remaines , that e●…ch formal Hypocrite , and civill Iusticiary , lookes himselfe in this Glas●… , or tryes himselfe by this Touch-stone . As no Glass can more lively represent your faces , then this Booke does your 〈◊〉 ... Nor did the Prophet deale more plainly with Hazael , ( in shewing him that wickednesse to be in him , which he could not see , nor believe to be in himselfe ) then I have dealt with you . So that you can no longer be deceived , except you desire to deceive your selves . You cannot possible after all this , thinke your selves to be Christians , or religious in the least : however you have formerly sancied , or flattered your selves For consider I beseech you , that there are but two sorts of men in the World ; Beleevers , or Unbeleevers ; regenerate , or unregenerate ▪ 〈◊〉 of God , or childre●… of the Devill ; the seed of the Woman , or the seed of the Serpent ; there is no meane betwixt them : every soule saith Chyrs●…stome , is either the Spouse of Ch●…ist ; or ●…e Adul●…resse of the Devil . He is either a branch 〈◊〉 from Adams stock ▪ hi●… drawes sap from that cursed root of death ; or else he is transplanted into the Vine Christ , and drawes his Sap from him . 2. § . Nor is it hard to know , whether we are the children of God ; or the children of the Devill ; since there are more differences between them ; then there are betweene Men and Beasts : and the rule which the Apostle hath given , Rom. 6. 16. is both plaine and easie : which makes him say , Know yee not ? that to whom ye yield your selves as servants to obey ; his servants ye are , to whom yee obey ; whether of sinne unto death , or of obedience unto righteousnesse . It is likewise St. Peters infallible doctrine , 2 Pet. 2. Of whom a man is overcome , unto him he is in bondage , vers. 19 And St. Ioh 〈◊〉 , 1 Ioh. 3. In this are the children of God knowne , and the children of the Devill : whosoever doth not righ●…eousnesse , is not of God ; but of the Devill , ver. 8. 10. And after this manner , does our Saviour reason with the Iewes , Ioh. 8. Yee are of your Father the Devill , and the lusts of your Father yee will ●…e . If yee were Abrahams , , if yee were Gods children : yee would doe the works of Abraham , the will of God , vers. 33. to 48. See then whose Commandments , ye doe , Gods or Satans . If Satans , ( as I have sufficiently showne , and plentifully proved ) then saith St. Iohn , Let no man deceive you through vaine words ; for he onely that doth righteousnesse is righteous ; and he that doth unrighteousnesse , is of the Devill , 1 Joh. 3. 7 , 8. 3. § . Now I have showne you in more then a hundreth particulars , how barren , and unfruitfull you are in the workes of righteousnesse ; and how active , and instrumentall you are to serve Satan . And there is scarce one of those signes but might serve as a sufficient evidence , that you are not as yet become the childe of God by regeneration : that the image of God , by faith in Christ ; is not yet repaired in you . But to repeat and apply each of them particularly , as it would be endlesse , so it were also needlesse . ●…ee the Holy Ghost hath given us one signe , that never failes : That is by our L●…ve , or hatred ●…o the Brethren , 1 Ioh. 4. Love is of God , and every one that loves , is horn of God , vers. 〈◊〉 . Yea , not onely our selves may know by it , 1 Ioh. 3. We know saith St Iohn , that we are translated from death to life ; because we love the the brethren , ver , 14. But others may likewise know . Ioh. 13. By this shall all men know , that ye are my Disciples ; saith our Saviour , if ye love one another , ver. 35. that is , if ye love the Godly , because they are godly , even for Christs sake ; and because they are like Christ in holinesse : But so doe not you , for you will hate a man meerely for his being holy , as I have proved by many instances , and your owne consciences know : for you could love such a preciseans person wel enough ; if he were not conscionable . Yea , thou bearest no good affection to the Ministry , that are the Embassadors of Christ ; but hast a spleen against one for being so , especially if he be a godly Minister , much more if he be thine owne Minister , and speakes home to thy conscience , as Michaia dealt by Ahab , and Iohn Baptist with Herod . Or in case he will not admit thee to the Lords Table without tryall , or examination : thou wilt ever after be his enemy , impeach his credit , and de●…aine from him his dues , which is enough to prove thee a wicked man . For as when Homer had spent many lines in dispraising the body of Ther●…ies ; he briefly described his soule thus ; That he was an enemy to Ulisses : So we need say no more of a bad man , then he is an enemy to his Pastor , if a godly and conscientious one ; that is enough to brand him : and the like ●…ouching private Christians : for the very first part of conversion , is to love ●…hem that love God , 1 John 3. 10. as in reason , if the image of God by faith , were repaired in thee : thou couldest not but be delighted with those that ●…e like thy selfe . 4. § But this is a small matter with thee , for thou art a traytor to God , and ●…st up Armes against all that worship him in spirit , and in tru●…h . Nor dost th●… onely serve Satan , but he worketh his pleasure in thee , Ephe. 2. 2. 3. He selleth thy heart , Joh. 13 , 2. stretcheth forth thine hands , Revel. 2. 10. and ●…pens thy m●…uth , Mat. 16. 23. for he speakes in , and by thee , as he did by the Serpen●… , Gen. 〈◊〉 . 1. 4. and it is but his mind , in thy mouth , his heart , in thy lips : when thou scoffest , or scornest any of Christs little ones , Mat. 16. 23 Joh. 8. 34. 44. and 12. 31. and 14. 30. 2 Cor. 4. 4. 2 Tim. 2 26. Ephe. 2. 2. 3. Nor can the Devill , put you upon any worke , or service like this : For herchy , viz. in making Religion contemptible : you detain many , from entring into a religious course : stagger many , who have made some progresse in the way : keep many , from doing the good which they would ; or appearing the same which they are : beat many off from their profession : harden many , and make them resolve against goodnesse : intentionally slay many , with death eternall : and so advance his Kingdome exceedingly , and as much as in you lyes , both block up the way to Heaven ; 〈◊〉 open a flood-gate to all manner of prophanesse . 5. § . I grant that you know it not 〈◊〉 as those four hundred of Ahabs Prophets , in whom this ev●…ll spirit spake ; did not know that Satan spake by them 1 King. 22. 22 Neither did Iudas know , when he eat the sop , that Satan ●…nt ed●…o him , and put it in●…o his heart to b●…tray Christ , Ioh. 13. 2. Neither do Magistrates ( when they cast the servan●…s of God into prison ) once imagine , that the Devill makes them his Iaylors : but he doth so ; whence that phrase of the Holy Ghost ; The Devill shall cast some of you into prison , Revel. 2. 10. They are his instruments , but he is the principall Au●…r . Neither did Aranias , and Saphira once thinke that Satan had filled their hearts , or put that lie into their mouthes ; which they were strucken dead for , Act , 5. Yet the Holy Ghost tells us plainly , that he did so , vers. 3. Nor our Grand mother Eve in Paradise , had not the least suspition , that it was Satan which spake to her by the Serpent . Nor Adam , that it was the Devils min●…e in her mouth , his heart in her lips , when tempted to eat the forbidden fruit . Nor did Dav●…d once dreame , that it was Satan which moved him to number the people , 1 Chron. 21. 1. Much lesse did Peter , who so dearly loved Christ imagine , that he was set on by Satan , to temp●… his owne Lord and Master with those affectionate words ; Master pitty●… thy selfe : For if Christ had pittied himselfe ▪ Peter and all the 〈◊〉 〈◊〉 perished . Yet he was so , which occasioned Christ to answer him ; Get thee ▪ behind me Sata●… , Mat. 16. 22. 23. Yea , poore ignorant 〈◊〉 , you are so far from knowing it , or being acquainted with Satans ●…iles , Ephe. 6. 1●… . 〈◊〉 though you fight under Satans Banner , against Go●…s people , ye●… y●… 〈◊〉 your selves to be ( no●…Sata●…s , but ) Gods servants . Ye●… , you think●… you do●… . God good service in it as the Holy Ghost 〈◊〉 〈◊〉 Iob. 16. 2. Gal 1. 13. 14. Phil. 3. 6. 6 § . Yea , worse then that : you shall never know it , but goe on i●… thinking your selves 〈◊〉 〈◊〉 goo●… 〈◊〉 ; w●…ile you are indeed very A●…ists , and Devils . You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and persecu●…e the conscion●…ble ; an●… 〈◊〉 the●…●…o the death , eve●… for the grac●…s of Gods spirit which shines in them ; and yet cou●… your selves Relig●…ous : untill you he●…rken more to wh●…Go●… speakes in his W●…d , 〈◊〉 to the ●…ter . Untill you are led by a be●…er guide ; 〈◊〉 〈◊〉 cust●… , or example , or carnall reason , or good inuentions , or the dictates of your deceitfull heares . For all these will deceive you , untill you have th●… 〈◊〉 , a●… grace to apply to your selves , what is delivered unto you out of the word : For till then , as a Childe when he beholds his owne face ●…n a Glass ; he think●… he sees another Chil●… face , and not his owne : so will it fa●…e with you , touching what I have hitherto said . Yea , the whole B●…ble , all the Sermons you here , the check●… of your ow●…e consciences , and the m●…ions of God spirit , will be altogether ineffectuall ; as you know they have proved hitherto , which is the reason that you trust your selfe so m●…h , an●… know your selfe so little . CHAP. XX . 1. § . FOr notwithstanding you are guilty of all I have laid to your charge whereof one sinne is soule Ma●…her ; which will cost you deare one day , either in tears , or in torment . No man under Heaven , thinks better o●… himselfe . For as M●…cha could d●…ingly say , Now I know that the Lord will 〈◊〉 good unto me , seeing I have a Levite to my Priest . Or as those Hypocrites before spoken of , Jer. 7. 4. could applaud themselves for their outward work●… and priviledges , Esay 66. 3 4. So wilt thou most shamefully , though tho●… dost even renounce both Christ , and thy Baptizme , in persecuting him , an●… all that sincerly professe 〈◊〉 〈◊〉 , as I have abundanly showne . 2. § . True , as the pretended M●…her , that stole away the live Childe , 1 King 3. 16. to 28. prosessed before King Solomon ; a●… great love to it , and pleaded as hard for it , as the naturall M●…ther could d●…e : and yet so little did sh●… care for it , that she wa●… content to have 〈◊〉 divi●…d : which shewed plainely that love of strife , and envy to the true Mother , prevailed 〈◊〉 with her then true affection to the thing striven for : so thou pretendest as gre●… love to Christ , and the true Religion , as their best and truest friends 〈◊〉 when it comes to the tryall , they have no greater enemy . For for matter of Reli●…ion , thou art much like the ancient Romans : whom a sensualist would have taken to be very religious , and conscionable : for they al●…ed of ●…he service of all Gods ; and to that end built a Temple to all Gods , ●…alling it Pan●…beon : yet it was evident they were not , because they would ne●…er ad●…it of the true God , to wit Jehovah . So thou , ( and in indeed all 〈◊〉 at large ) art very religious : For thou wilt conforme to any Religion the State shall establish , were it Popery it selfe : as when super●… , and 〈◊〉 , were ●…dvanced in England by Queen Mary did not ninteen , or rather ninty nine parts of the Land conforme to Popery ? And would they not doe the like now , if the streame should turne : yes , it is more then probable they would . And indeed men that scoffe at the power of godlinesse , are for any Religion ; so they may injoy their i●…ities , D●…n 3. 7. 3. § . Let none object their suffering since the Parliament ; and how constant they are to their principles : For I grant t●…y are as stiffe as a stake , as immov●…le a●… a R●…e , in their resolution against Reformation . That they will ●…ick as close to their wicked , and s●…stitious Custo●…s , as Clay to a Cart wheele . Yea , th●… a●…e m●…e 〈◊〉 t●…Sa●…n for the most part ; then Christs s●…vants are to him . But if ever a meere ei●…ill man suffer for his faith in Christ , and for 〈◊〉 sake , 〈◊〉 have my head cut off . No , they will rather worship a ●…alse wi●…h the Israelite●… , Exod. 32. 4. O●…a golden Image with the Cha●…deans , D●…n . 3. 7. I know divers will say , ( not for want of ignorance in the Scripture ) if these honest , moral men , go not to Heaven : Lord have mercy upon us . And yet Chri●… s●…aith , except the most ri●…hteous of them , have another righteousnesse exceeding their owne : they shall never come th●…re , Mat. 5. 20. Yea , he plainly affirmes , that Publicans , and ●…rlots shall get into Heaven sooner , Mat. 21. 31. as I shewed you befo●… . And for further answer , 〈◊〉 Isaac , if he had not been 〈◊〉 , w●…uld 〈◊〉 h●…ve bl●…ssed Jacob for ●…sau : nor Jacob , taken 〈◊〉 for Rachel if he had not been in the darke . So these , if they were not carnall themsel●… , and so by consequence ignorant of the Scriptures : they would not take meere ●…vill m●…n , ignorant , formali , titular , stature , out-side Christians , that have no more of Religion , then a bare shadow ; for true and reall Christians in de●…d . 〈◊〉 its a true proverb , the blind 〈◊〉 m●…ny a fly : and all colo●… are alike 〈◊〉 him 〈◊〉 is in the 〈◊〉 . 4 § A●…d so ( as I suppose ) 〈◊〉 h●… 〈◊〉 〈◊〉 〈◊〉 Hypocri●…e , and 〈◊〉 Iusticiary , have a 〈◊〉 〈◊〉 of themselves . Y●… , there is some probability , that I have convinced them , that they are of the number of those ignorant , unbeleeving , ingrateful , and wi●…ked wretches concerned in the former part of this Treatis●… : However , it will appear plainly enough to others . And truth is truth , as well when it is 〈◊〉 ●…knowledged , as when it is . Now these having leave to withdraw , bring hether the M●…erly Muck-worm . Thus the second Division being ended , and yet much roome left : that each part may be severall ; I take leave to fill up the sheet with the Copy of a Letter , 〈◊〉 to a Factor in Forrayne parts : who ill discharged the trust , and confidence of his deserving Master . Kind Sir , WEre there no other ground of my writing , this were enough . I have a publique spirit , and love to doe good offices ; though I should purchase ill will for my paines . But the lively resemblance of my selfe , which I once saw in you , your making choyce ( as I supposed ) of those true ●…ches , that being once had , can never be lost . And your offering to my view those liues of a rare Author ( which did not a little pleasure me ) propounde themselves to me , as a great ingagement . Besides my love too and hopes of you formerly were not greater , then is now my feare . And possible it is , I may prove another Pho●…ion unto you , who when a friend of his would have cast himselfe away , suffered him not saying : I was made thy friend to this purpose . So you have my Apology ; or if you shall further aske why I take this paines ? 〈◊〉 to Levit. 19. 17. Heb. 3. 13. and you have there both my answer and warrant . You cannot think much , that Mr. N. should acquaint me ( of all others ) with what Monies you have long ought him ; and how little conscience you make of paying thereof . But that you should so use so good a Master ; to whom also you were once bound by Oath ( if you remember ) moves wonder in me to astonishment . To doe unto others , as you would have others doe unto you , is a point agreed upon by all , even infi●…els that expect not another life ; nor once dreame that they have immortall soules . And I need not aske any more , then that you would aske your owne conscience , whether you would be so dealt withall ? But here what I shall speak to you from the mouth of God . I ●…rant the case is common with 〈◊〉 , who believe not that there is a God , a Heaven , a Hell , a day of judgement : not that every man shall be rewarded according to his deeds , be they good or evill . But that you should manifest your selfe to be such an one , makes me to cry out , O the depth ! Good sir bethinke your selfe , for there is not a more infallible Character of a wicked man , in all the Booke of God . The wicked bo●…roweth , but payeth not againe , Psal. 37. 21. As for a good man , he breakes not his promise , though be be dampnified by the performance , Psal. 15. 4. You cannot be ignorant , that with what measure yee meet to others here , God will measure it to you againe he●…eafter , Mat. 7. 2. ●…hat the Law of God , under the penalty of his curse , re●…uireth ●…o restore whatsoever hath beene committed to you in trust , Levit. 6. 2. 3. N●…ub . 5. 6. 7. 8. Nor that there is a flying Rowl , a winged curse for him that gets riches by robbery , and oppression : that shall not onely pursue hi●… 〈◊〉 even enter into his house , and consume it with the timber thereof , and the 〈◊〉 thereof , Zach. 5. 3 , 4. of which I might heap up instances . As ö the ●…ultitude of examples of those , that have miserably perished for their false●…ood , and perfidiousnesse , in betraying the trust that they have underta●…en . And this you may boldly build upon ; There is no fruit , but shame ●…nd death to be gathered from the forbidden Tree , whatsoever Satan may ●…me to promise . Nor is it alwaies the lot of those , that care not how they get wealth , to ●…ecome rich , Eccle. 9. 11. For get men never so much , without Gods blessing ; even all their getting of great wages , is but ●…utting money into a bag with holes , as the Prophet Haggai speakes , Hag. 16. much more , he that getteth riches , and ●…ot by right , Jer. 17. 11. Except the Lord build the house , they labour in vaine that build it . It is in vaine to rise early , and lye downe late , and eat the ●…read of carefulnesse , Psal. 127. 1. 2. 'T is onely the blessing of the Lord , that maketh rich , Prov. 10. 22. Yea , have not you ●…ound it so : I dare say , reckon from that very hour , wherein you first resolved to cozen ( if ever you so resolved ) and you will finde , that you never since prospered . Or in case he that resolves to be evill , making no conscience how he comes by his riches , so he have them ; have his hearts desire : his riches prove but the agravations of his sinne , and additions to judgement . For God doth not onely with draw his blessing ●…om , but even se●…d his curse with the riches he bestowes ; so that it becomes their bane . He gives is them in wrath , and for their hurt : as he did a King , and Quailes to the Israelites ; for which see Hos. 13. 11. Mal. 2. 2. Psal. 69. 22. Eccle. 5. 13 and 8. 11. 12. I pray turn to the places , for I cannot stand to amplify it . Nor shall he alone 〈◊〉 the worse ; for God hath threaned to bring plagues upon the Children , and childrens children of such an one ; unto the fourth generation , Exod. 20. 5. and more particularly , that they shall be vagabonds , and beg their bread : so that none shall extend mercy , or favour unto them , Psal. 109. 7. to 17. God will make those Children beggers , for whose sakes the Father hath made many beggers . Nor is this all , in any degree : For there is no end of plagues to the wicked man , Prov. 24. 20. Without paying , or restoring ( so far as a man is able ) there is no being saved : for as humility is the repentance of pride , abstinence of surfe it , almes of coveteousnesse , love of malice : so onely restitution , is the repentance of injustice . And he that dyes before restitution , dyes in his sin●…e ; and he that dyes in his sinne , cannot ●…e saved . And indeed repentance , without restitution ; is as if a Theese should take away your purse , aske you pardon , say hee 's sorry for it ; but keepes it still : in which case you would say , he did bu●… mocke you . Now what shall it profit a man , to gaine the whole world , if he gaine Hell with it ; and loose both Heaven , and his owne soule ? Mat 16. 26. What is it to flour●…h for a time , and perish for ever ? A man would thinke , th●…A●…han paid deare enough for his goodly Bibilonish ga●…ment , the two hundreth 〈◊〉 of silver , and his we●…ge of gold which he coveted , and tooke away : when Hee , his Sonnes , and Daughte●… his Oxen , and Asses ; his Sh●…ep , and Ten●… ; and all that he had , were stoned with stones , and burnt with fire : if that was all he suffered , I●…sh . 7. ●…8 . to 26. But to be cast into Hell , to lye for ever in a bed of quenchless s●…nes ; is a far greater punishment . For the soule of all su●…ferings , is the su●…ferings of the soule ; and in reas●… , if Dives be torm●…ed in endlesse 〈◊〉 , for not giving his owne goods to them that needed , Luke 16. 21. 23. Mat , 25. 41. to 43. What shall become o●… him , that takes away other mens ? If that servant in the Gospel , was bound to an everlasting prison , th●… onely challeng●…d his owne debt ; for that he had not pitty on his fellow , as his M●…ster had pitty on him : whether shall they be ca●…t , that unjustly vex their Neighbours , quarrell for that which is none of theirs , and lay title to another mans propriety ? If he sh●… have judgement without mercy , that she●…es not mercy , Jam. 2. 13. What shall become of subtraction , and Rapine , Psal. 109. 11. Oh the madnesse of men ! that cannot be hired to hold their singer for one minu●…e , ●…n the we●…k flame of a farthing Candl●… ; knowing it so intollerable and yet for tri●…les , will plunge themselves body and soule , into those endlesse and everlasting flames of h●…ll fire . If a K●…g threatens a 〈◊〉 to the Dungi●…n , to the R●…cke , to the wheele his bones tremble , a terrible p●…lsie runs through all his joynts : But let God threaten the unsufferable tortures of burning Toph●…th ; wee stand unmoved , undaunted . Bu●…he not deceived , God is not mocked , Gal. 6. 7. And it is a fearefull thing to fall into the 〈◊〉 of the liv●…ng God ; who is a consuming fi●…e , Heb. 12. 2●… . True , He that maketh gaine , blesseth himselfe , as the Psalmist speakes , Psal. 10. 3. Yea , if he can , ( I mean the cunning M●…h . vilian , whom the De●…il and coveteousnesse hath blinded ) any way advantage himselfe , by anothers ruine ; and doe it politickly : how will he h●…gge himselfe , and applaud his owne wisdome ! Hab. 1. 13. to the end . But by his leave , he mistakes the greatest folly , for the greatest wisdome : For while he cozens other men of their Estates ; Sinne and Satan cozens him of his soule , see Ioh 20. 15. 1 Tim. 6. 8. 10. And woofull gaine it is , that comes with the soules losse . And how can we thinke those men to have reasonable soules , that esteem money above themselves ! That prefer a little base peife ; before God , and their owne salvation . Nor are their any such fooles , as these crafty knaves : For as Aus●…in speakes ; If the Holy Ghost terme that ri●…h chur●…e in the Gospel a fool●… , th●…t onely laid up-his owne Goods Luke 12. 18 , 20. finde out a●…me for him that takes away other mens ? These things considered , ( viz. ) the curse of God here , both upon the pa●…y , and his posterity : and the eternall wrath of God hereafter ; together with the folly and madnesse of preferring Earth ; yea Hell , to Heaven ; time to eternity , the body before the s●…ule ; yea , the out-ward estate , before either soule or body ) exempt your selfe out of the number of those fooles , as little Zacheus did : what you owe , pay it ; If you have wronged any man of ought , restore it ; though you part with a great part of your Estate . Yea , admit you shall leave your selfe a begger , doe it : for ( as you see ) there is a necessity of it : Yea , there is wisdome , and gaine in it ; for when all is done , how to be saved is the best plot : And better it is to cast your evill gotten Goods over-boord , then make shipwrack of Faith , and a good Conscience , read Job . 20. from vers. 5. The Merchant will cast even his ●…ullayne into the Sea , to save himselfe . And he that is troubled with an aking tooth , finds it the best way to pluck it quite out . Here I might shew you , both from the Word , and a world of instances that restoring and giving rather then sinning , is the way to grow rich ; I meane in pecu●…ary riches , see Prov. 11. 24. and 28. 27. Mark . 10 29 , 30. Mat. 6. 33. 2 Cor. 9. 6 , 9 , 10 , 11. 2 Chron. 25. 9. and 27. 6. Deut. 7. 13. to 16. and 28. 1. to 14. 2 K●…ng . 6. 25. to Chap. 7. vers. 17. Psal. 34. 9. 10. and 37. 26 , 28. and 112. 3. and 37. 3 , 4 , 5. Luke 18. 29 , 30. M●…rk 4. 24. Hag. 1. 2. Chapters , Mal. 3. 10 , 11 12. But I feare least addition in this case , should bring forth substraction : Yea , if this weary you not , it s well ; for I may conjecture , that time , and the deceitfulness of riches have wrought in you a change , since we were first acquainted . Wherefore before I go any further , a question would be asked . Doth coveteousnesse rayne in you ? Are you yet bewitcht with the love of money ? Is your heart rivited to the Earth ? Are you already inslaved to this sin ? doe you make Gold your God ? and Commodity the ste●… of your Conscience . For if so , all labour hitherto is lost ; and all that can more be said , will be to no purpose : Yea , it is to no more end to admonish you , then to knock at a deaf mans doore , or a dead mans grave , and that for sundry reasons . First , Because , as their is no colours so contrary , as white and black . No elements so disagreeing , as fire and water : so there is nothing so opposite to grace , and conversion ; as coveteousnesse . And as nothing so alienates a mans love from his vertuous Spouse , as his inordinate affection , to a filthy strumpet : so nothing does so far separate , and diminish a mans love to God , and heavenly things : as our inordinate affection to the World , and earthly things . Yea , there is an absolute contrariety , and impossibility between the love of God , and the love of Money : Ye cannot serve God and Riches , Luke 16. 13. All those that doted upon Purchases , and Farmes , and Oxen ; with o●…e consent , made light of it , when they were bid to the Lords supper , Luke 14. 16. to 21. The G●…derens , that so highly prised their Hogs : would not admit Christ within their borders , Luk. 8. 37. Iudas that was coveteous and loved money , could not love his Master ; and therefore sold him . when Demas began to imbrace this present World : he soon forsooke Paul , and his soul saving Sermons , 2 Tim. 4. 10. If a mans affections be downward , his hope and inheritance cannot be above . And they that expect no life after this , will make as much of this as they can . Secondly , If a coveteous man doe repent , he must restore what he hath wrongfully gotten , which perhaps may amount to half , or it may be three parts of his Estate at a clap : which to him is as hard , and as harsh an injunction , as that of God to Abraham , Gen. 22. 2. Sacrifice thy Sonne , thine onely Sonne Isaac . Or as that of our Saviours to the young man , Luke 18. 22. Sell all that ever thou hast , and distribute unto the poore : And is there any hope of his yielding No , Coveteousnesse is Idolatrie , Ephe. 5. 5. Col. 3. 5. And Gold is the coveteous mans God : and will he part with his God , a certainty for an uncertainty ? No . A godly man , is content to be poore in outward things , because his purchase is all inward : but nothing except the assurance of heavenly things , can make us willing to part with earthly things . Neither can he contemne this life , that knowes not the other : and so long as he keepes the weapon ( evill gotten goods ) in his wound , and resolves not to plucke it 〈◊〉 by restoring : how is it possible he should ever he cured ? Whence it is that we shall sooner hear of an hundreth Malefactors contrition at the Gallows ; then of one coveteous Mizers in his bed . To other sins , Satan tempts a man often : but coveteousnesse is a fine , and recovery upon the purchase . Then he is sure of him ; as when a Jaylor hath lockt up his Prisoner safe in a Dungion , he may goe play . Thirdly , Coveteous men , are blinde to all dangers ; deafe to all good instructions : they are besotted with the love of money , as Birds are with their haue . Yet they resolve against their own conversion : The S●…es and ●…harisees who were co●… e●…us : shut●… 〈◊〉 , stopt their eares , and 〈◊〉 w●…doed their hearts against all our Saviour did , or said . Yea , they 〈◊〉 at his preaching . And of all sorts of sinners , that Christ preached unto : he was never scorned nor mockt but by them ; when he preached against coveteousness , Luke 16. 14. And well may rich wordlings , scoffe at Christs poor Ministers : when they thinke themselves as much wiser , as they are richer . And commonly , the cunning Politi●…ion is wiser then his Pastor ; or indeed any of his plaine dealing Neighbours ; by five hundreth , if not five thousand pounds . These things considered , no wonder that our saviour expresly affirmeth , that it is easier for a Camel to goe through the eye of needle , then for a rich man ( that is a coveteous rich man ) to enter into the Kingdome of Heaven , Luk. 18. 25. and the Apostle , That no coveteous man , can looke for any inheritance in the Kingdome of Christ , and of God , Ephe. 5. 5. 1 Cor. 6. 9. 10. Secondly , Hence it is , that in all the Word of God , we read not of one that was coveteous , but Hypocrites : as Laban , and Naball , and Iudas , and the rich Foole , and the Pharisees . For though Zacheus ( before he met with Christ ) knew nothing but to scrape : yet so soone as Christ had changed his heart , all his minde was set upon restoring , and giving , Luke 12. 8. which also was a 〈◊〉 , 〈◊〉 his curing of him that was sicke of me deal Palsie , M●… . 9. 2. to 7 And Christ did some miracles , which none of his Apostles were able to doe , Mat. 17. 16. And indeed , it is a sinne so damnable , and inconsistent with grace : that of all sinnes , the children of God have cleared themselves from coveteousnesse , when they would approve their integrity before God and Men Thus did S●…el , 1 Sam. 12. 3 and Ieremiah , Chap. 15. 10. and Paul , Acts 20. 33. and Ioh , Chap. 31. 24 , 28. and Agar , Prov. 30. 8. and David , Psal 4 6 , 7. and Solomon , 1 King. 3. 5 , 9. and Zacheus , and in fine all that s●…ue God , 1 Cor. 7. 30. 31 , 32. Their expressions are very remakeable : but I may not stand so repeate them . We find many acts of deception in the the Saints infirmity in those acts , But coveteousnesse , that idolatrous sinne we find not . Once Noah was drunk with wine , never drunk with the World . Lot was twice incestuous , never coveteous . Peter denyed his Master thrice : it was not the love of the World , but rather the feare of the World that brought him to it : for he had denyed the World , before he denyed his Master . Once David was overcome with the flesh , never with the World . Grace may stand with some transient acts of naughtinesse , but never with coveteousnesse : those were acts , avarice is an habite . Coveteousnesse is ●…at idolatrie , which makesit out of measure sinfull , and more hamous then any other sinne , as appeares , Col. 3. 5. Ephe. 5. 5. Ioh. 31. 24 , 28. Jer. 17. 5. 1 Tim. 6. 9. 10. Fornication is a soule sinne ; but nothing to this : that pollutes the body , but covetousnesse defileth the soule : and the like of other sinnes . Yea , it is such a fordid , and damnable sinne ; that it ought not once to be named among Christians , but with detestation , Ephe. 5. 3. Nor ought coveteous persons to be admitted into Christian society , 1 Cor. 5. 11. Thirdly , From hence it is ; that the whole Bible , all the Serons men hear ; yea , the checks of their owne consciences , and the motions of Gods spirit , judgements , mercies , and what else can be named , prove altogether ineffectuall . And that their is so small a part of the world , scarce one of an hundreth ; that runs not a whoring after this Idoll : and is not in too great a degree coveteous . That from the least , even unto the greatest , every one is given unto coveteousnesse , and to deale salsly , ser. 6. 13. and 8. 10. ( For I may speake it with seare and trembling ) where shall we find a just Cato , Rom. 13. 7. Where can we meet with a sincere ●…ngle heatred ▪ Nathaniel , in whose spirit there is no 〈◊〉 , John 1. 49. where with a Iob , an upright , and just man , Joh 1. 1. Where with a Samuel , that can be acquited by himselfe in private , by others in publique , by God in both , 1 Sam. 12. 3. where with a Paul , that can say I have coveted no mans silver , nor gold , Acts 20. 33. and 24. 16. where with one that does unto all others , as he would have others doe unto him , as our saviour requires , Mat. 7. 12. Where is a Jonathan , 1 Sam. 23. 16. 17. or an Eliezer , Gen. 15. 2. to be heard of , that is not troubled at , but can rejoyce in their welfare by whom themselves are deprived of great honour , and Revenues . O that I could be acquainted with three such men . And yet justice is the mistresse of all vertues ; and the truest triall of a good man . For as the Touch-stone tryes Gold , so Gold tryes men : and there is little or no danger of that soule , which will not bite at a golden hook . Ministers wonder that their Sermons take no better ; That among so many Arrows , none should sit the marke : but God tells us the reason , Ezek. 33. They sit before thee , and hear thy words : but their heart goes after their coveteousnesse , vers. 31. O this golden Devil , this Diana hath a world of worshippers : For how to gaine , is every mans dreame from sun , to sun , so long as they have one foot out of the grave . Yea , it destroyes more soules , then all other sinnes put together , as the Apostles intimates , 1 Tim. 6. 10. But were men so wise , as they thinke themselves : Yea , did they but truly love themselves , and covet to be rich indeed , and not in conceit onely : they would both know and believe , that better is a little with righteousnesse , then great Revenues without equity , Prov. 16. 8. And ( to omit all that hath been formerly said ) that ill gotten goods , lye upon the conscience , as raw meat upon a sick stomack ; which will never let a man be well , untill he h●…th cast it up againe by ●…estitution . That sinne armes a man against himselfe ; and our pe●…ce ever ends with our innocencie : That guilt occasions the conscience , many a secret wringe ; and gives the heart many a sore lash . Or if Satan finds it advantagious , to lull us a sleep for a time : yet when death besiedgeth the body , he will not faile to beleag●… the soule : and that then their will be more ease in a nest of Hornets , then under the sting of such a tormenting conscience . And certainly , did you know what a good conscience , and the peace of God which passeth all understanding is ; you would thinke it more worth , then all the worlds wealth , multiplied as many times , as there bee sands on the sea shore ▪ that any thing , that every thing were too small a price for it . That things themselves , are in the invisible world : in the world visible , but their shadowes onely . And that whatsoever wicked men injoy , it is but as in a dreame : that their plenty is but like a drop of pleasure ; before a river of sorrow , and displeasure : and whatsoever the godly feel , but as a drop of misery , before a river of mercy and glory . And lastly , That shallow honesty wil prove more profitable in the end , then the profound quick-sands of craft and pollicy . Wherefore let your conversation be without coveteousnesse , and be content with that you have ( I mean remaining , after you have faithfully , and impartially given to every man his owne . ) For God hath promised , never to leave or forsake you , if you will relye upon him , in the use of lawfull meanes only , Heb. 13. 5. And ( with which I will conclude ) bethinke your selfe now I beseech you , rather then when it will be too l●…e ; when the Draw-bridge is taken up , and when it will vex every veine of your heart ; that you had no more care of your soule . POSTSCRIPT , OR , A necessary advertizment about Reading and Hearing . Courteous Reader . IF Thomas Aquinas , could utterly spoile in one minute , what Albertus Magnus had bestowed thirty yeares study , and paines upon . Or if Hero●…us , an obscure and base fellow , could easily in one night , destroy the ●…mple of Diana at Ephesus ; which was two hundreth and twenty yeares ●…n building , of all Asia ; at the cost of so many Princes , and beautified with the labours , and cunning of so many excellent worke-men . Well may Satan ( who wants neither strength , subtilty , nor malice ; ) finde out a way to make void , fruitlesse , and frustrate what any Author , with incomparable paines , and ●…dy , shall be able to contrive . Nor can his so prevailing , be thought any disparagement to the best : when with one lie to our first Parents , he made fruitlesse , what God himselfe ●…d preached to them immediately before , Gen. 3. 4. 5. Only I hold my self bound , for the benefit of such as it may concern ( least it fare with them , as it ●…d with the old World about the good counsaile of Noah , Gen. 6. & 7. chap. with Lots Sons in law , touching the good advice of their Father , Gen. 19. 14. With Rehoboam , concerning the sage counsail of those Ancients , 1 King. 12. 8. And with Zedekia , and his Princes ; about the Prophetical , and Pathetical perswasions of Ieremiah , 2 Chro. 36. 12. Who did not more slight , what was at present told them for their benefit : then they repented themselves , afterwards when it was to late ) to advertize them of two things . The first is , that they would not turne their backs , upon those Bookes and Sermons , which shew them their sinnes , and the punishment of them mo●… clearly : Because the viewing of our Counting Books , is the best means to keepe us from miscarring in our Estates . That they will not be so prone to dislike what crosseth their profits , or pleasures : as for the most part they are , especially if it be delivered with power : as I have knowne many , when injoyned to read a Booke , or beare a Minister preach , which in probability , migtht have converted them , and saved their soules : resemble a sullen Patient , who after he is launced , and searched , flyes from his Chyrurgion , before the binding up of his wound , not suffering him to proceed to a perfect cure : alleadging , that they were so touched to the quick ; that the truth was , they durst not heare , or read the same any further , which is an argument , they prefer the pleasing of their senses , before the saving of their soules : and that they like a thing the worse , for being the better : whereas if they were wise , they would love their Monitor so much the more , by how much the more they smart : Because wounds cannot be cured , without they be searched to the quick : and what wise Patient , but desires that physick ; which is most proper for his disease , and will soonest , cure him ? And without a discovery of our disease : how should there be a recovery of our health ? The sight of our filihyness is the first step toward cleanness . Wholsome medicins will for the present bite , and offend : yet afterwards , they bring health and pleasure . And certainly it is better to heare of their sinnes , then be damned for them . The Law Waspe like , stings shrewdly ; but Satan that Hornet , will sting much worse . And he that will not at the first hand , buy good counsaile cheap : shall at the second hand , buy repentance over deare . For to fly from the light , and reject the meanes , as it ever argues a guilty conscience : ( For none fear , shun , and hate the light , but evill doers , John 3. 19 , 20 , 21. ) so it leaves men without hope . That sin is past cure , which turnes from , and refuseth the cure , Deu. 17. 12. Pro. 29. 1. In reason if those murderers of the Lord of life , Acts 〈◊〉 . 23. had refused to hear Peters searching Serm●…n , they had never been prickt in their hearts ; never been saved , verle 37. 41. And take this for a rule ; is ever you see a drowning man refuse helpe , conclude him a wilfull murderer . But they that have no reason , will hear none ; neither is any light sufficient , where the eyes are held through unbeliefe , and prejudice . The second thing , that most Hearers , and Readers would be minded , and admonished of is ; that when they hear Sermons , or meet with Books ; that with Gods blessing , are of singular use , both to undeceive the deceived , & to pluck sinners out of Satans snares ; that are not inferiour to any mans compositions , or discourses ; either for matter , or method , argument , or elegancie : For moving the will , working upon the affections , or speaking home to the heart and conscience : that they would not suffer Satan , by the tongues of any ; so to forestall them with preiudice against the Authors ; as to dislike their labours against their own reason and judgement ; and refuse to read or hear them . The case of many among the Hebrews , touching Paul ; who were so forestalled with prejudice against his person ; that he durst not fi●… his name to what he wrote unto them , in that rare Epistle : Least finding his name in the frontispiece , they might hapily reject the same , and not vouchsafe to read it . Yea , he was so generally slighted , by many of the Corinthians , and others Acts 17. 18. 2 Cor. 10. 10. That least their prejudice against his person , should cause them to slight whatsoever he either spake , or wrote unto them : ( the better to vindicate himselfe ) he spends almost three whole Chapters , in his owne praises , 2 Cor. 10. 11 , and 12. chapters : And yet the worst they had to say of him , was ; His Letters are waighty , and powerfull ; but his bodily presence is weak , and his speech contemptible , 2 Cor. 10. 10. And in the very same manner , were the Jewes prejudiced against our ●aviour , John 1. 46 , and 7 , 15 , and 8 , 57 , and 9 , 16 , 24. Mar. 13. 55. ●●●k 6. 2 , 3. which was the onely reason that so few believed in him ; ●r received his Doctrine : but slighted , and contemned whatsoever he did , ●r spake ; as you may see by the sore quoted places . And no lesse , were 〈◊〉 the Apostles slighted : and their Doctrine disesteemed wheresoever they ●●me : through the like prejudice , which Satan , and his instruments , had ●rocured to be cast upon them , as appeares plainely by Acts 4. 13. And whosoever observes it shall finde ; that if any one preacheth , or ●riteth profitably ; with power and authority , whereby Satans Kingdome 〈◊〉 like to be shaken ; and by which his servants are disturbed , and terrifi●d ; in , and about their vicious courses : If he shall be more then ordina●●ly crafty , in making choyce of such theames , as may most lively repre●●nt the face of every naturall mans heart to himselfe . If he have a singular ●●●●iculty in moving the Will , working upon the affections , and speaking home ●o the heart and conscience : that so if possible , he may take his hearers , or ●eaders with guile : undeceive the deceived , and with blessing from above , ●luck sinners out of Satans snares : He shall be sure to have some aspersi●n , or imputation cast upon him : whereby nothing that he shall be able to ●peake , or write ; shall be ( by sensualists ) regarded : So that infinite are the number of those , whom Satan gulls , and beguiles of their soules this way , as I could multiplie instances out of my own experiance . Nor can man devise a cunninger trick to hinder a sinners conversion . It is very remarkable , what is observed of one that shall be namelesse . No mans Bookes , or Sermons are liked better : ( by all sorts of Readers ) and yet few eminent Authors sell worse : hundreds are so taken with them , while they are hearing or reading them , that they never read the like in all ●heir lives : and they will instantly buy all his Workes , whatever they cost : but having converst a while with som Stationer , or other acquaintance about ●●e Au●hor : they no lesse slight them , then before they admired them . And yet were it true , that is objected : it would be no dispraise at all to the ●●●●y , ( in the judgement of an intelligible , and impartiall hearer ) but ●ather redown to his praise , and Gods glory . But most men want braines ; ●nd others blind themselves , with their own prejudice . Yea , observe I pray ●ou , whether men do not seek for strawes , to put out their owne eyes withall , as Bernard speaks . Whether opinion does not more govern them , then the things themselves : And whether Satan may not easily gull us , when we are so willing to gull and delude our selves ? As what can they say for themselves ? a Booke is the same , after they know the Author , that it was before . Yea , admit the Author should be either Begger , Knave , or Foole ; wherein lyes the difference ? The same sum of Money , or the same counsell , from a rich man , or a poore ; from a Foole , or from a wise man , from an honest man , or a Knaue , is all one ; and none but Fooles will make any difference . Truth is truth , wheresoever we find it as Gold is gold , of whomsoever it be given , or received : Call upon thy God was good counsell for Jonah , and worth the following : though from He●thens , Jonah , 1. 6. Yea , what condemned person would not receive a pardo● though from the hands of the Hangman ? And yet , as if men wanted the we call reason , or judgement : they regard not so much what is writ , or spoken ; as who writes , or speakes . They value not the Mettle , but the stam● which is upon it . If the man like them not , they will dislike the matter . Fo● shame my brethren , be not so blindly partiall : for this is such a shallow 〈◊〉 that it even deserves the Rod : though a cunning trick of the Devils , where by he cheates thousands of their soules Consider what I have said , and the Lord give you understanding in all thing 2 Tim. 2. 7. Those thoughts which our experience hath found comfortabl● and usefull to our selves , should ( with neglect of all censures be communicated to others , the concealement whereof ( m● thinks , ) can proceed from no other ground , but either timerousness or envy , and it is probable that that midicine , whic● hath cured one desperate patient , if it be communicated , ma●work the same effect upon others , the consealing whereof , woul● argue in a Physitian , either too much lucre , or too little love however the conscience of good intentions in themselves , le● their successe be what it will , is both a discharge and comfort to a free and willing mind . The end of the second Division . Imprimatur , Thomas Gataker . LONDON , Printed by I Bell , for Iames Crumpe a Booke-binder : and and to be sold at his House , in Little Bartholmewes Wel-yard ; and probably at most Stationers Shops . 
A86947	----	The mystery of Christ in us, with the mystery of the Father, Word, and holy Ghost or Spirit, opened also, the parable of the rich man's flocks and herds, and the poor man's ewe-lamb, explicated. Likewise, the way that Christ takes to undo a man, and take away his life. Together with a discovery of the neerness of Christs coming, and of those glorious things which are to be fulfilled in these later days. Set forth and published by Ed. Hide jun. Hyde, Edward, 1607-1659. This text is an enriched version of the TCP digital transcription A86947 of text R209351 in the English Short Title Catalog (Thomason E1372_4). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 239 KB of XML-encoded text transcribed from 103 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86947 Wing H3866 Thomason E1372_4 ESTC R209351 99868234 99868234 169869 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86947) Transcribed from: (Early English Books Online ; image set 169869) Images scanned from microfilm: (Thomason Tracts ; 179:E1372[4]) The mystery of Christ in us, with the mystery of the Father, Word, and holy Ghost or Spirit, opened also, the parable of the rich man's flocks and herds, and the poor man's ewe-lamb, explicated. Likewise, the way that Christ takes to undo a man, and take away his life. Together with a discovery of the neerness of Christs coming, and of those glorious things which are to be fulfilled in these later days. Set forth and published by Ed. Hide jun. Hyde, Edward, 1607-1659. [14], 190 p. Printed by Ja. Cottrel, for Giles Calvert, at the black Spread-Eagle at the West-end of Pauls, London : 1651. Ed. Hide jun. = Edward Hyde. Annotation on Thomason copy: "may. 28". Reproduction of the original in the British Library. eng Jesus Christ -- Meditations -- Early works to 1800. Christian life -- Early works to 1800. Trinity -- Early works to 1800. Holy Spirit -- Symbolism -- Early works to 1800. God -- Knowableness -- Early works to 1800. A86947 R209351 (Thomason E1372_4). civilwar no The mystery of Christ in us, with the mystery of the Father, Word, and holy Ghost or Spirit, opened: also, the parable of the rich man's fl Hyde, Edward 1651 47998 116 0 0 0 0 0 24 C The rate of 24 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Robyn Anspach Sampled and proofread 2007-07 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE MYSTERY OF CHRIST in Us , With the Mystery of the Father , Word , and holy Ghost or Spirit , OPENED . Also , the Parable of the rich man's flocks and herds , and the poor man's ewe-lamb , Explicated . Likewise , the way that Christ takes to undo a man , and take away his life . Together with a discovery of the neerness of Christs coming , and of those glorious things which are to be fulfilled in these later days . Set forth and published by Ed. Hide jun. Rom. 10. 6 , 7 , 8 , 9. 2 Sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. 1 Joh. 5. 7 , 8. Psal. 87. 1 , 2 , 3 , 4 , 5 , 6 , 7. Isa. 6. 6 , 7. Zech. 14. 20 , 21. Zech. 5. 6 , 7 , 8 , 9. London , Printed by Ja. Cottrel , for Giles Calvert , at the black Spread-Eagle at the West-end of Pauls . 1651. To the Reader . Christian Reader , BEfore I was stirred up to set pen to paper in this following Treatise , I found in my spirit such a contrariety to it , that I resolved within my self I would write no more . But within a little while after , I found the Spirit of God to have such violent , strong , and powerful influence upon me , that I could not withstand it , but write . And besides , I had no peace and quietness in my spirit , till I had unloadened my spirit , and finished this Work : for I had this dashed into my spirit , Write . But no sooner was it dashed in , but I went and consulted with flesh and blood , and so questioned it , whether it was from the Lord , or no . And after some further clearings of it up by the Lord to my spirit , I was forced to lie down under the truth , power , and authority of it . Within a while after , there were divers places of Scripture given in unto me , with the minde , interpretation , and meaning thereof ; which I was to write , and which I have in this Discourse inserted . Two things therefore I do desire of you in the reading of this Discourse : First , That you would not pass censure upon it , till you have thorowly examined and tried what is written , lest you pass sentence upon the Truth , and so be found an opposer of it . The second is this : That you would not judge nor take that for Error , that doth not sute with your judgements or apprehensions : this is the weakness of many Professors in our age ; if their judgments and lights cannot comprehend a thing , they look upon that thing to be erroneous : they measure Truth according to their capacity ; it is not Truth no further then they can reach it : this very thing hath made many to withstand Truth ; As for example , our Priests and others , how often have they withstood Truth , meerly upon this ground ! Weigh what is written , ponder it in your heart and spirit : if you cannot comprehend what is written , be silent , do not resist it ; it may be , you may have a discoverie of that you never had before ; haply what is written , may meet with some of your hearts and spirits ▪ Here are waters to the Ancles , to the Knees , to the Loyns ; a River that cannot be passed over , a Fountain that will never be dry ; waters to wade in , to swim in ; living waters , waters of life ; healing waters , pure waters ; waters to drown man in , to bury man in : do not despise these waters , wait on them ; you know not but that an Angel from heaven may come down and put you into them , and involve you in them : there is one in this Discourse , it may be , may meet with you ; if he doth , he will rob you of all your goods , wit , parts , gifts , understanding , knowledge , wisdom , power ; he will quite undo you , yea , take away your life . If you meet with one that doth this , do not forget to return praises to him ; wait , it may be you may have that great doubt resolved , Christ in you , whom you have so much expected from heaven & from the deep : if you have , exalt the Lord , not me . It may be , you may meet with some discoveries of the Father , Word and Spirit , or Water , Blood and Holy Ghost , and of their several testimonies ; if you do , praise him that lives for ever and ever , not me . It may be , God may meet with you in a parabolical way and manner , as he did David , and make you pass sentence upon your self , in passing sentence upon another , and condemn you out of your own mouth that you have sinned ; if he doth , magnifie the Lord , not me . It may be , Jesus Christ may steal like a theef into your hearts by this Discourse , with greater power and glory then ever he hath done heretofore : if he doth , be sure to return praises unto him , not to me . It may be , God may make mention of Rahab and Babylon to you , in this Discourse ; it may be he may call you to behold Philistia and Tyre , with Ethiopia , & tell you that this man was born there : if he doth , admire the Lord , not me . It may be , you may have a discoverie of that glory that is to be revealed in these latter days , and is in this Discourse set down : Who would resist and withstand therefore ? who would not wait , seeing there is no safety in resisting , but in patiently waiting ? Then resist rather say , Ah Lord , there may be Truth in this Discourse , though I cannot comprehend it ; and it is madness in men , to withstand and speak evil of that they know not , nor are able to comprehend : reveal it , discover it , that I may praise thee ; then he will discover it to thee . Here is no need of the Sun , Moon , Stars , Candle , and Temple ; for the Lord God Almighty , and the Lamb , are the Temple thereof , and the glory of God did lighten them , and the Lamb is the light thereof : and there shall be no night there , and they need no Candle , neither light of the Sun ; for the Lord God giveth them light . I look for some to scoff , laugh , and jeer at me , and that which I have written ; to slight and scorn me , and what is written , As I am sure the Priests and others will . Do , slight , scorn , laugh and jeer at me and what I have written ; see what you will get by it in the end ; see what will be the issue of it . And I look for others to finde fault with me , and speak evil and reproach me , and be angry with me for what I have written . Others I look should say that I go backward and forward in what I write , and contradict my self . I look that others haply should say , that I write scatteringly , meanly , and not learnedly , but poorly . I care not what they say , I weigh it not ; I desire to speak not in the eloquence of mans wisdom , but in the plainness of the Spirit : and as for their scoffs , jeers , laughters , evil speakings , and reproaches , I weigh them not likewise ; they are my portion , I rejoyce in them all , if there were as many more of them : I shall and do count them my Crown , and shall and do not think my self worthy of them . I know whom I have believed , whose I am ; not Mens , not Sins , not Satans , but the Lords , In the Truth that is after godliness , EDVV. HIDE Junior ▪ CHAP. I. Some sweet Discoveries of CHRIST in us , out of Rom. 10. 6 , 7 , 8 , 9 , 10 ▪ Vers . 6. But the righteousness which is of faith , speaketh on this wise : Say not in thine heart , Who shall ascend into heaven ? That is , to bring Christ down from above . 7. Or , who shall descend into the deep ? That is , to bring up Christ again from the dead . 8. But what saith it ? The word is nigh thee , even in thy mouth , and in thy heart ; that is the word of faith which we preach , 9. That if thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thine heart that God hath raised him from the dead , thou shalt be saved . IN the Thirtieth and One and thirtieth Verses of the Ninth Chapter to the Romanes , there are two Nations spoken of ; that is to say , the Gentiles and the Jews . The Gentiles were those which followed not after righteousness , yet had attained to righteousness , even the righteousness which is of faith : and the Jews , otherwise Israel , were those which followed after the Law of righteousness , but had not attained to the Law of righteousness . The first reason of it , is set down in verse 32. Wherefore ? because they sought it not by faith , as the Gentiles did , but as it were by the works of the Law . The second reason of it , is , Because they stumbled at that stumbling stone , v. 33. As it is written , Behold , I lay in Sion a stumbling stone , and rock of offence ; and whosoever believeth on him , shall not be ashamed . Jesus Christ is a great stumbling block , and rock of offence , to those professors that do not openly nor professedly , but , as it were , seek righteousness by the Law . Quest . But what is it to seek righteousness , as it were , by the Law ? Answ. It is to seek righteousness partly by believing , and partly by doing . Those that do so , stumble at Christ , and know not what to make of him , and are offended at him ; and , in the end , they split themselves against him , just as those glorious professors the Scribes and Pharisees did , by reason of their not knowing him . Now in the first Verse of the tenth Chapter to the Romanes , Paul tells his brethren the Jews what a hearty desire he had , and how he prayed that they might be saved : Brethren , my hearts desire and prayer to God for Israel is , that they might be saved . And the reason of this prayer , he tells them ▪ vers. 2. For I bear them record , that they have a zeal of God , but not according to knowledge . They were mighty zealous for God , but it did not proceed from true knowledge : as the Scribes and Pharisees were mighty zealous and strict in keeping the Sabbath , praying , giving of alms , and the like ; but it proceeded not from a right knowledge , it did not proceed from a true principle . And there are many Zealots in our days , Oh how full of zeal they are for God , in praying , speaking , preaching , and the like ! but yet not agreeable to true knowledge . And the reason of this is in the third verse : For they being ignorant of Gods righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of God . As the not seeking righteousness by faith , keeps those from attaining to the Law of righteousness , that follow after the Law of righteousness : so ignorance of Gods righteousness makes many go about to establish their own , and so by that means do not subject to God's righteousness . In the fourth verse , Paul sheweth , that Christ is the end of the Law , for righteousness , to every one that believeth : which the glorious Israelites , Scribes and Pharisees , follow after , thinking to be justified thereby . The righteousness of which Law , Moses describes in the fifth verse , that the man which doth those things shall live in them . Which saying , Satan , many times , makes use of against poor souls , thereby to stir them up to follow after the righteousness of the Law : And he makes use of it thus : Saith Satan , If you do the things that the Law commands you , you shall live by them : this is Scripture saith the devil , If you perform the Law , you shall live ; for there is life wrapped up , in keeping of the Law : And poor souls set upon the keeping of it , and trouble , and perplex , and wear out themselves ; and the more they strive to keep it , the further off are they from keeping of it ; And the devils design in it , is , to keep poor souls from submitting to the righteousness of God ; the devil knowing well , that as many as are of the works of the Law , are under the curse ; for it is written , Cursed is every one that continueth not in all things that are written in the Book of the Law , to do them , Gal. 4. 10 , 11. And that no man is justified by the Law , in the sight of God , is evident : for the just shall live by Faith , Now in the 6. ver. which is that I intend to speak to , Paul describes the righteousness of Faith : But the righteousness which is of Faith , speaketh on this wise , Say not in thine heart , Who shall ascend into heaven ? that is , to bring Christ down from above , &c. The words are the voice of the righteousness which is of Faith ; they are what the righteousness of Faith speaketh : and there are in the words , these things to be considered : First , What Faith is . Secondly , What the voice of the righteousness of Faith is . Thirdly , What it speaks . Fourthly , To whom it speaks . The first thing to be considered , is , What Faith is ; that is , what the Faith of Christ is , as it is in the original . It is a supernatural divine work of God , upon the Spirit , which enables the soul to believe above all that natural Faith and Hope that is in the soul , and above all fear and questionings , and against all grounds that are in the soul to the contrary : it is that which letteth us into God , into the righteosness of God ; it is the key that unloks the Cabinet where righteousness is , and lets us in into the mysteries of the kingdom : Gal. 3. 7 , 9. Know ye therefore , that they which are of Faith , the same are the children of Abraham , and are blessed with faithful Abraham . Or , faith in this place may be taken for Christ ; Gal. 3. 23. But before Faith came , we were kept under the Law , shut up unto the Faith which should afterwards be revealed . The second thing to be considered , is , what the righteousness which is of Faith is . It is the righteousness which is by believing . But what is the righteousness which is by believing ? It is the righteousness of God . But you will ask me , What is that ? See in Rom. 3. 25 , 26. Whom God hath set forth to be a propitiation , through Faith in his blood , to declare his righteousness , for the remission of sins that are past , through the forbearance of God ; to declare , I say , at this time his righteousness , that he might be just , and the justifier of him which believeth in Jesus . His righteousness consisteth in this , in that he can remit sin , and yet be faithful ; in that he can justifie the ungodly , and yet be just : or the righteousness of Faith is the righteousness of Christ ; for Faith is called Christ , as I said before ; He is made of God unto us , Wisdom , Sanctification , Justification , Redemption , Righteousness , and the like . But what is the righteousness of Christ ? or in what doth the matter of it consist ? In the Active and Passive obedience of Christ ; That is , in what he hath done and suffered for us . The third thing to be considered , is , What the voice of the righteousness of Faith is , or what it speaketh . It speaketh these following things ; that is to say , Say not in thine heart . That is , Do not speak secretly . It speaks this to us , our readiness to speak that secretly , which haply we would not speak openly , that others may take notice of what we say . Quest . But what should I not say in my heart ? Answ. These two things following : First , Who shall ascend into heaven ? What is that ? That is , to bring down Christ from above . We are ready to speak it in our hearts , though not in our mouthes , Who shall ascend into heaven ? We want Christ ; he is not in our hearts ; surely he is in heaven ; and our souls are troubled with care for one to go up into heaven , to fetch him down into our hearts : O how we have endeavoured to fetch him down , by prayer and striving ! As I my self have done : O how I have gaped for him to come down from heaven into my mouth and heart , when I was many times praying ! And when I could do no good this way , I have been much inquisitive in my spirit for one to fetch him down from out of the skies , and out of the deep , into my heart . Answ. 2. Say not in thine heart , Who shall descend into the deep ? What is that ? That is , to bring up Christ again from the dead . For want of a feeling of Christ within us , we are ready to say in our hearts , though not with our mouthes , Who shall descend into the deep ? We conclude many times in our spirits , that either he is in the heavens , or in the deep . But first , we are carried out , with much care , for one to fetch him from above : And if Jesus Christ come not down from thence into our hearts , then we conclude he is not there , but in the deep ; and we are very inquisitive who shall fetch him from the dead . We think that either he is above us , or beneath us , among the dead in the grave , in hell . Sometimes we think he is risen , and ascended above ; and sometimes we think that he is not . Thus much for that which the righteousness of faith would have us not say . Now we are to speak of that which the righteousness of faith saith . What is that ? First , The righteousness of faith saith , The Word is nigh thee . But what word ? The word of faith , which we preach ▪ What word is that ? Christ . Why is he called the word of faith ? Because he it is that begets faith in souls . The righteousness of faith saith , That word is nigh thee . Oh that God would give us ears to hear : it is good news that the righteousness of faith speaks . We will hear thee what thou sayst , therefore speak , Lord . The Word is nigh , Whom ? Thee , us , them , him , her , all . Friends , Christ is nigh us ; he is on our right hand , and on our left hand ▪ though we see him not , Job 23. 9. The Word of God is nigh us . But why is Christ called the Word of God in Scripture ? Because , as the word of a man is that whereby a man expresseth himself , his minde : so Christ is called the Word of God in this respect ; he is the minde of the Father expressed . That by which we know the minde of a man , is his words ; that by which we know the minde of God , is by his Word . So that Christ is the minde of God discovered ; the Word is God made known , revealed : This Word was God , and was with God , Joh. 1. 1. Christ is called the Word of Truth likewise in Scripture : Who hath begotten us to himself by the Word of Truth . But why is he called the Word of Truth ? Because he begets Truth in the soul . This Word is nigh thee . How nigh me ? Very nigh thee : Deut. 30. 14. For the Word is very nigh unto thee . Where is it ? In thy mouth . I do not finde him there . Though you do not , yet he is there . Secondly , He is in thine heart . I do not feel him there , and therefore he is not there . That will not follow : he is there , though you feel him not : that Jesus which you look for from above and beneath , is exceeding nigh to thee , even in thy mouth , and in thine heart ; he is as nigh as possible can be : he is not far from every one of us , Acts 17. 27. We many times disquiet our selves for one to fetch him from above , and from the deep ; whenas , poor souls , our Christ is within us . We are carried out after more Sense then Faith ; and that is the reason that we no longer then we feel Christ to be in us , do conclude him to be in our hearts . The next thing to be enquired into , is , To whom the voice of the righteousness of faith speaketh . That is , to those , who , by reason of the want of feeling Jesus Christ within them , are carried out to enquire who shall ascend into the heavens , and who shall descend into the deep , to fetch Christ from thence into their hearts : which were the Jews , Israel , and , in them , the Saints : And the words indeed are spoken , to prevent all Objections in them , and others , against this truth , Christ in them . And there is not an Objection that they can make , or that we and others can make , but it is there answered . The voice of the righteousness of faith speaks so fully to all Objections , that I cannot but subscribe to the truth of what it saith , That Christ is in me : I am forced to do it , by reason I have nothing to say against the truth ; though my base heart , together with the devil , is ready to question every truth of God , though it be never so plain . The words being explicated , there will arise naturally this Corollary ; that is to say , That there is an aptitude in the spirits of those who feel not the Lord Jesus within them , to enquire who shall ascend into heaven , or who shall descend into the deep , to fetch Christ from thence into their spirits , whenas Christ is within them . This is clear from the words . The grounds of this Doctrine are two : 1. Ignorance . 2. Unbelief . First , Ignorance . We are ignorant of the Omnipresencie of Christ , that he is present in every place , and in our hearts , as in every place . I have heard many professors subscribe to this truth , but yet have denied it a truth in their particular souls . Secondly , Unbelief . We cannot believe that he is in our hearts : we will give Christ a being in every place , but not in our hearts . The cause of Unbelief , is Ignorance : we are ignorant of this truth , Christ in us , and therefore cannot believe it . If it be so , that there is a readiness in those who feel not the Lord Jesus in them , to enquire who shall ascend into heaven , and who shall descend into the deep , to fetch Christ from thence into their hearts ; Then say not in your hearts , Who shall ascend , and who shall descend , to fetch Christ from heaven and the deep , into your hearts : it is the voice of the righteousness of Faith . Why do you say so ? what is the reason of it ? Because , saith the soul , I do not injoy him , nor possess him within me . How do you know that you do not injoy him ? Because I feel him not : I should feel him within me , if he were there . Poor soul , he may be within thee , though thou feelest him not ; and it is thy being carryed out after more Feeling then Faith , that blindes thine eyes . 2. If it be so , This may serve to discover what manner of spirit we are of ; it discovers the baseness of our spirits , that though the righteousness of faith saith , Say not in your hearts , Who shall go up into heaven , and who shall go down into the deep , to fetch Christ from thence into our hearts ; yet we will say so , and do say so often in our hearts , though we have no ground to say so , seeing Christ is within us . A second Corollary from the words , is this : That that Christ which we take care for , who shall ascend into the heavens , and who shall descend into the deep , to bring him into our hearts , is within us , even in our hearts . This is cleer from the words : They enquired , who shall ascend , and who shall descend , to bring Christ into their hearts ; whenas he was within them . To prove this truth further , we shall bring divers places of Scripture : See that in Joh. 15. 4. Abide in me , and I in you : he speaks to his Disciples that were offended at his fleshly departure from them : and that in Joh. 17. 23. I in them , and thou in me : and then that in 2 Cor. 13. 5. Examine your selves , whether ye be in the Faith : prove your own selves : know ye not your own selves , how that Jesus Christ is in you , except ye be reprobates ? That is , unapproved , or rejected . As if the Apostle should say , You are reprobates , if Christ be not in you : and therefore he puts them upon trying & proving whether he be in them or no . And that in Eph. 4. 6. One God and Father of all who is above all , and through all , and in you all . And that in 1 Joh. 4. Ye are of God , little children , and have overcome them ; because greater is he that is in you , then he that is in the world ; speaking of Christ , that he is in us , and is stronger then he that is in the world , which is the devil . It is very sweet to consider this well ; and the right consideration of it , will take away the fear that is many times in our spirits of the devil , and of Christ not being in us . And that in Gal. 2. 20. I am crucified with Christ , nevertheless I live ; yet not I , but Christ lives in me . I am crucified , and yet I live . This is a paradox , a strange thing : how can a man be crucified , and yet live ? The meaning of it is , he was crucified to the world , and lived to God . And in Psal. 46. 5. God is in the midst of her ; she shall not be moved . Friends , God will not suffer us to be moved away from the hope of the Gospel , but will help , and that early , when a temptation seizeth upon us , because he is in the midst of us . And that in Jerem. 14. 9. Why shouldst thou seem to be as a man amazed with us , and as a mighty man that cannot save us ? They ask God this question ; Yet , that is , Though it be so , thou art in the midst of us , thou art neer to us , we are called by thy Name : that is , We are thine , and therefore leave us not . Just so , poor souls many times say to God , when he seems to their souls as a man amazed , and as one that cannot save them ; Why art thou so , Lord ? tell us the reason of it : notwithstanding this , thou art in the midst of us ; thou art ours , and we are thine ; we are called by thy Name ; do not forsake us . And that in Zeph. 3. 5. The just Lord is in the midst thereof , ( speaking of his Sanctuary : ) he will not do iniquity , that is , sin . Friends , the holy Lord is within us : see the fifteenth verse : The Lord is in the midst of thee ; thou shalt not see evil any more . Therefore , in the fourteenth verse , he calls upon his people to sing : Sing , O daughter of Zion ; shout , O Israel ; be glad and rejoyce with all the heart , O daughter of Jerusalem . Is not this good news ? Friends , why do ye not sing and shout for joy , seeing the Lord is within you ? And in the seventeenth verse he speaks of the same thing : The Lord thy God in the midst of thee ; or , he that is thy God , is in the midst of thee : he is mighty ; that is , he is strong ; he will save thee ; nothing shall hinder him , neither sin nor devils : he will rejoyce over thee with joy ; that is , he will spend his joy upon thee ; thou shalt have his joy ; he will love thee , and he will rest in that love ; he will lie down and take his ease in that love wherewith he hath loved thee : He will not onely rejoyce over thee with joy , but he will joy over thee with singing : he will sing and joy over thee ; thou shalt be the subject of his joy and rejoycing . Now in the sixteenth verse it is said , In that day it shall be said to Jerusalem , Fear thou not , I am in the midst of thee ; and to Zion , Let not thy hands be slack ; that is , be not unbelieving . The reason why I mentioned all these places of Scripture , was , that so the Objections might be fully satisfied concerning this truth , Christ in them . If it be so , that that Christ which we take care for , who shall ascend into the heavens , and who shall descend into the deep , to bring him into our hearts , is within us , that is , in our hearts : Then , Friends , be peswaded of this truth , that Christ is within you . But who is it that saith , that Christ is within us ? The righteousness of faith and the Scriptures say so , that he is in us , in the midst of us , nigh to us , even in our hearts . O glorious truth ! O excellent truth ! This is sweet , sweet . But you seem to make no difference between Christ's being in all the world , and his being in the Saints . Yes but I do ; there is a great deal of difference . He is in all the world more generally ; he is in his Saints more particularly . If it be so , then this may serve to discover this truth to us : O how pitiful ignorant many professors are of this truth , Christ in them ! How ready are they to disclaim it , and put it away from them , and not to own it , by teason of their not knowing and ignorance of it ! Friends , do ye believe it ? is it a truth to your souls ? Then why do you not rejoyce and sing ? why are ye sad , seeing the Lord God , in the midst of you , is mighty . If it be so , wait upon God , till he reveal his Son in you . Paul did not know Christ to be in him , before God revealed him : When it pleased God to reveal his Son in Paul , then Paul knew him to be in him . No man knows the Son , but he to whom the Father will reveal him : Therefore desire the Father to reveal him in you . If it be so , awake him not , till he please . Cant. 3. 5. I charge you , O ye daughters of Jerusalem , by the roes and hindes of the field , that ye stir not up , nor awake my Love , till he please . And Cant. 2. 7. he speaks of the like thing , We are ready to awake the Lord , and stir him up , when he doth not please : we are not contented that he should awake when he pleaseth . If he doth not awake when we would awake him , and discover himself in us and to us , then we are discontented and troubled at it . The Spouse chargeth the daughters of Jerusalem not to do it , by the roes and hindes of the field : the meaning is , The Spouse doth call the very dumb creatures to witness against stirrers up of Christ ; and we are charged also not to do it . And therefore , Friends , take heed , be patient ; wait , wait , till he is pleased to make known himself in you . If it be so , then take heed of conferring with flesh and blood , ( which is men , or the fleshly part of the soul ) when he doth please to reveal himself . This we are ready to do , and then immediately we question whether it be true or no , that he is within us . Paul saith , Gal. 1. 16 , that he consulted not with flesh and blood , when he had adiscovery of Christ in him , whether it was true or no . If ye go to ask flesh and blood the truth of your discoveries , it will tell you , that all your discoveries of Christ are false . Have a care therefore of going to flesh and blood : so soon as ever you have a manifestation of Christ in you , flesh and blood will make you question all your discoveries of Christ ; and the reason is , because it is an enemy to the soul . If it be so , that Christ is within us , Then let us confess him with our mouthes ; this is our duty , to confess him : Whom ? Jesus Christ . How confess him ? To be within us . Where ? In our hearts . That which is required on our parts , is , I say , to confess him to be within us : That if thou shalt confess with thy mouth the Lord Jesus , He is in us ; it is so , it is no lye . Whether we confess it , or no , this is the true saying of the righteousness of faith ; and therefore let us confess him . Object . But , may some say , How shall I confess him , when I do not know whether or no he is in me ? Whether you know , or do not know it , he is there . But I cannot acknowledge it , saith the soul . Why cannot you acknowledge it ? Because I do not feel him to be within me : nay , surely he is not within me . Why do you say so ? What makes you say so ? What makes you think he is not within you ? I am such a vile wretch , saith the soul , so sinful , so ungodly ; my heart is so filthy , so vain , and that makes me conclude and think he is not within me : it doth not consist , saith the soul , with Christs holiness , to be in such a vile unclean heart . Answ. 1. To this I answer : What thou sayest , is a cleer Argument to me , that he is in thy heart : for else , if he were not there , how camest thou to have such a discovery of the baseness of thy heart ? Who gave it thee ? Where hadst thou it ? Deal seriously with me ; did not Christ within thee , discover it to thee ? Thou canst not have otherwise a discovery of thy heart , but by Christ within thee . He that hath an ear to hear , let him hear . Answ. 2. I answer to it thus : I can prove it to you , that he is in the worst of sinners : See in Hos. 11. 9. I will not execute the fierceness of my anger , I will not return to destroy Ephraim : for I am God , and not man , the holy One in the middest of thee . Ephraim was as vile as could be , yea , as thou canst be : we shall see this , if we look into Hos. 8. 11. Because Ephraim had made many Altars to sin , Altars shall be unto him for sin . Idolatry is a great sin , in the account of God ; it is worse then Witch-craft , and yet he committed it . And then that in Hos. 8. 9. For they are gone up to Assyria , a wild ass , alone by himself : Ephraim hath hired lovers . And that in Hos. 6. 10. I have seen a horrible thing in the house of Israel ; there is the whoredom of Ephraim . And so throughout all the chapters of Hosea , the Prophet discovers Ephraims wickedness . And he was in Paul the chiefest of sinners , before God revealed him in him ; Gal. 1. 16. So that now I think your objections are answered . ( Selah . ) Answ. 3. And by way of answer to that , you do not know him to be in you , I say thus : That though you do not know him to be in you , yet you shall know him to be within you . See Joh. 14. 20. At that day , you shall know that I am in my Father , and you in me , and I in him . That day is to be understood when Christ does send the Comforter . And that in Joel 2. 27 And ye shall know that I am in the middest of Israel , and that I am the Lord your God , and none else . The time is coming , yea , it is at hand , that you shall know Christ to be in the middest of you , and to be your Lord and God : you shall know him ; nothing shall hinder you from knowing of him , neither sin nor devils . O it is a good word of God , ( praised be God : ) you shall not onely know it , but God is willing to make it known , to reveal it . See that in Col. 1. 17. To whom God is willing to make known Christ in you the hope of glory : and all the promises in Christ are Yea and Amen . He is very willing to do it . See that in Zach. 2. 5. For I , saith the Lord , will be unto her a wall of fire round about , and will be the glory in the middest of her : Which is spoken of Jerusalem , ver. 2. See likewise , Gen. 45. 1 , 2 , 3 , 4. Then Joseph could not refrain himself before all them that stood by him , but he must discover himself to his brethren : for he had no power over himself . And he cryed , Cause every man to go out from me . And there stood no man with him , while Joseph made himself known to his brethren . And he wept aloud ; and the Egyptians and house of Pharoah heard . And Joseph said unto his brethren , I am Joseph : Doth my Father yet live ? And his brethren could not answer him : for they were troubled at his presence . And Joseph said to his brethren , Come neer me , I pray you . And they came neer . I am Joseph your brother , whom ye sold into Egypt . This Joseph is a Type of Christ ; and his discovering himself to his brethren , is the manner that Christ takes to reveal himself to his brethren . Christ cannot many times refrain himself ; he cannot forbear , but discover and reveal himself to his brethren , that have sold him into Egypt ; he must discover himself to his brethren , as Joseph did : as Joseph wept to see his brethren , so doth Jesus Christ to see his brethren ; he weeps aloud to see us ; yea , he weeps for joy to see his brethren , before he discovers himself to them ; and afterwards he saith , I am Ioseph , I am your Ioseph , one of your fellow-brethren ; Doth my Father yet live in you ? When Christ speaks thus to the soul , the Soul cannot answer him , because it is troubled at his presence . And as Ioseph said to his brethren , Come neer ; so Christ bids us come neer . We are ready , when we have a discovery of Christ , to stand afar off , and to be afraid of him ; and then Christ saith , Come neer ; as if he should say , Why stand you a loof off ? Come neer : and to encourage them to come neer , he speaks more plainly to them now , I am Joseph your brother , whom ye sold into Egypt ; but before he said , I am Joseph , onely : and then the soul comes neer to Christ . O how sweet this is ! Christ shall not , no , will not , onely reveal himself ; but he can do no otherwise ; he cannot refrain himself ; and therefore Christ saith unto them , Be not grieved nor angry with your selves , that ye sold me into Egypt : for God did send me before you , to preserve life . See how Christ endeavours to take away all grief and anger from his brethren , by telling them that God sent him into Egypt to preserve life . Selah . So that confess him to be in you , though you do not feel him within you : yet if you believe he is in you , you may confess him : But what is it to confess him ? To confess him , is to acknowledge him come in the flesh , and come within you : 1 Joh. 4. 2. Hereby know yee the Spirit of God : every spirit that confesseth that Jesus Christ is come in the flesh , is of God . 1 Joh. 4. 15. Whosoever shall confess that Jesus is the Son of God , God dwels in him , and he in God . Confessing there , is acknowledging . Phil. 2. 11. And that every tongue shall confess , that Jesus Christ is Lord , to the glory of God the Father . There is the same word . So that to confess him , is to acknowledge him . How ? Thus : thou art within me ; I do subscribe to the truth of it , that it is so even so . But yet I cannot confess him , saith the soul . The word of faith is in thy mouth , to make thee to confess that Christ is within thee , and to say , It is true , Lord , as I have believed , thou art within me . There is the acknowledgement of the soul . There is not onely a confession of the mouth required of the soul , but a belief of the heart likewise , that God raised Christ from the dead ; which I do intend a little to speak to . Dead here is to be understood grave , hell , that state that Jesus Christ was in , of whom it was said , Thou wilt not leave my soul in hell , neither wilt thou suffer thy holy One to see corruption , Psal. 16. 10. It is not enough to confess Christ to be within us , but to believe in our hearts that God raised him from the dead : if we would be saved , our Faith must reach further then Christ in us ; it must reach to the Father also . See 1 Pet. 1. 21. Who by him do believe in God , that raised him from the dead , and gave him glory , that our faith and hope might be in God . See further in Act. 13. 32 , 33 , 34. And we declare unto you glad tidings , how that the promise which was made to our Fathers , God hath fulfilled the same unto us their children , in that he hath raised up Iesus again , as it is also written in the second Psalm , Thou art my Son , this day have I begotten thee . And as concerning that he raised him up from the dead , now no more to return to corruption , he said , I will give him the sure mercies of David . A faith that saves , that is , a faith that is accompanyed with Salvation , is in God as one that raised Christ from the dead : for there is in Gods raising Christ Remission of sins , and justification from all things ( as sin , iniquity , and the like ) from which we could not be justified by the Law of Moses , Act. 13. 38 , 39. And besides , to us , there is an imputation of righteousness , which was imputed to Abraham , if we believe on him that raised up Iesus our Lord from the dead , who for this very end was raised from the dead , that is to say , for our justification , Rom. 4. 24 , 25. God would have us believe in him ; as one that raised Christ from the dead , because in Gods raising Christ , he raised us , through the faith of the operation of God , who hath raised him from the dead , and the uncircumcision of our flesh hath he quickened together with him , having forgiven us all trespasses ; blotting out the hand-writing of ordinances that was against us , which was contrary to us , and took it out of the way , nayling it to the cross ; and having spoyled principalities and powers , he made a shew of them openly , triumphing over them all . A glorious slaughter of all our enemies is to be seen , in Gods raising Christ from the dead . And then that in Eph. 2. 5 , 6. In Gods raising Christ , we , though we were dead in sins , yet were quickened together with him , and were raised up together with him , and made to sit together in heavenly places , in Christ Iesus ; which was Gods rich mercy and great love : and his end in it , was , That in the ages to come he might shew the exceeding riches of his grace , in his kindness towards us in Christ Iesus , Eph. 2. 4 , 7. Now God many times suffers us to have the sentence of death in our spirits , he suffers us to be pressed out of measure , beyond strength , insomuch that we despair of life , that we should not trust in our selves , but in God that raised the dead . Quest . But you will ask me , First , How God raised Christ from the dead . Secondly , What it is to be believe it . Answ. For the first , how God raised Christ ; It was , 1. By the glory of the Father , Rom. 6. 4 , 9 2. By the Spirit , Rom. 8. 11. 3. By his mighty power , Eph. 1. 20. The second thing to be enquired into , is , What it is to believe that God raised his Son from the dead . There are divers sorts of faith spoken of in Scripture : There is a believing from the relation of another , Ioh. 4. 42. As the Samaritans did , meerly upon the report of the woman , but afterwards they believed because they had seen Christ : and there is a believing , as I said before , that is not accompanied with salvation ; which Simon Magus had : and there is a believing that is accompanied with salvation , Heb. 10. 39. But we are not of them who draw back unto perdition , but of them that believe to the saving of the soul : This is the belief that is intended here . Now that faith that saves ▪ is the faith of Christ ; which consisteth in yeelding up hearty obedience and subjection to this truth , that God raised Christ from the dead : We have obeyed from the heart , that form of doctrine that hath been delivered unto us , Rom. 6. 17. This believing in God , that he raised Christ from the dead , is nothing but a souls lying down under the power and authority of it , and saying , It is so , It is so , Lord . Lie down therefore under the power of this truth , that God raised his Son ; say it is a truth , and thou shalt be saved : it is a truth , Lord , it is even so ; thou art saved . Quest . But you seem to make no difference between confession of the mouth , and belief with the heart . Answ. Yes but I do . Faith in the heart believes this is a glorious truth , that God raised Jesus Christ from the dead , and that Christ is within us ; Confession with the mouth declares and publisheth nothing but what saith in the heart believes is truth . CHAP. II. The Parable of the rich man's flocks and herds , and the poor man's ewe-lamb , unfolded , out of 2 Sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. Vers . 1 And the Lord sent Nathan unto David : and he came unto him , and said unto him , There were two men in one city ; the one rich , and the other poor . 2 The rich man had exceeding many flocks and herds . 3 But the poor man had nothing save one little ewe-lamb which he had bought , and nourished up ; and it grew up together with him , and with his children : it did eat of his own meat , and drank of his own cup , and lay in his bosom , and was unto him as a daughter . 4 And there came a traveller unto the rich man ; and he spared to take of his own flock , and of his own herd , to dress for the wayfaring man that was come unto him , but took the poor mans lamb , and dressed it for the man that was come to him . 5 And Davids anger was greatly kindled against the man ; and he said to Nathan , As the Lord liveth , the man that hath done this thing , shall surely die . 6 And he shall restore the lamb fourfold because he did this thing , and because he had no pity . 7 And Nathan said unto David , Thou art the man . IN the first verse of this Chapter , there is the Lord sending Nathan unto David , with a Parable in his mouth : It was the Lord that sent him unto David , and that put the Parable into his mouth , to declare to David . From part of the first verse to the fifth verse , Nathan makes known the Parable . A Parable , you know , is to be taken otherwise then is set down in the letter of it , and is much like an Allegory . The first words of the Parable are these : There were two men in one city ; the one rich , and the other poor . The City are the Saints : see Heb. 12. 22. But ye are come unto mount Sion , and unto the city of the living God , the heavenly Jerusalem , and to an innumerable company of angels . And Eph. 2. 22. Matth. 27. 53. Rev. 21. 2 , The rich man is David , who had exceeding many flocks and herds . The poor man is Christ : see Eccles. 9. 15. There was a little citie , and few men in it ; and there came a great king against it , and besieged it , and built great bulwarks against it . Now there was found in it a poor man , and he by his wisdom delivered the city . See likewise 2 Cor. 8. 9. For ye know the grace of our Lord Jesus Christ , that though he was rich , yet for our sakes he became poor , that ye through his poverty might be made rich . See Psal. 34. 6. This poor man cried , and the Lord heard him , and saved him out of all his troubles . And in another place he is called , The man Christ Jesus . Now the rich man's and poor man's living in one city , was their enjoying each other , and having fellowship with each other , in the city of God . The rich man's flocks and herds , are those exceeding many spiritual blessings that God had blessed David with ; which are those blessings that God blesseth many of his people with : see Ephes. 1. 3. Blessed be the God and Father of our Lord Jesus Christ , who hath blessed us with all spiritual blessings in heavenly places in Christ . The poor man's ewe-lamb is the beloved disciple of Christ , as John was : see Luke 13. 23. Now there was leaning on Jesus bosome one of his disciples , which Jesus loved . This ewe-lamb the poor man bought with a price , even with that price he bought the rest of his people with : 1 Cor. 6. 12. Ye are bought with a price ; therefore glorifie God in your body , and in your spirits , which are Gods . And then that in 1 Cor. 7. 23. Ye are bought with a price : be not ye the servants of men . Jesus Christ did not onely buy this ewe-lamb , but nourished it up himself , with the milk of himself ; it grew up together with him : that is , Christ brought it up with himself , as he was brought up with the Father : see Prov. 8. 20. And it grew up with his children ; that is , with Christ's children : Who are those ? Such that are of faith , and so are blessed with faithful Abraham , and are Gal. 3 : 7 , 9. Those which are born of the free woman , that is , born after the Spirit , or by promise . It did not grow up with Christ alone , but with the rest of his children , who grew up with him . And it did eat of the poor man 's own meat , and of the poor man 's own drink ; which is Christ himself . That which nourished the lamb , and which the lamb fed upon , was the meat and drink of Christ , which is his flesh and blood . See in Joh. 6. 53 , 54 , 55 , 56. Then Jesus said unto them , Verily , verily , I say unto you , Except ye eat the flesh of the Son of man , and drink his blood , you have no life in you . Whosoever eateth my flesh , and drinketh my blood , hath eternal life . For my flesh is meat indeed , and my blood is drink indeed . He that eateth my flesh , and drinketh my blood , dwells in me , and I in him . That which Christ fed this Lamb with , was Life and Spirit , which is his flesh and blood . O glorious food ! Friends , it is the best food Christ hath , or that he can feed a soul with . Christ did not onely buy this Lamb , nourish it up with himself , and with his children , feed it with his own flesh , and with his own blood ; but it must lie in his own bosom : his beloved disciple is so dear to him , that he will not have it lie out of his own bosom : And therefore he is said toca●ry the lambs in his own bosom , Isai. 40. 11. He shall feed his flock like a shepherd : he shall gather the lambs with his arm , and carry them in his bosom , and shall gently lead those that are with young . And then he goes on with the Parable : And it was unto him as a daughter , that is , as one of the daughters of Jerusalem : See Cant. 3. 10. He made the pillars thereof of silver , the bottom thereof of gold , the covering of it of purple ; the midst thereof being paved with love , for the daughters of Jerusalem . Speaking of Solomon , who made himself a chariot of the wood of Lebanon , verse 9. See Luke 23. 28. But Jesus turning to them , said , Daughters of Hierusalem , weep not for me , but weep for your selves , and for your children . This was spoken when Jesus was a leading away to suffer . See that in Cant. 5. 16. This is my friend , O daughters of Jerusalem ; meaning Christ . But what is a daughter of Hierusalem ? It is a daughter of love and glory . Nathan goes on further with the Parable . And there came a traveller unto the rich man . This traveller is a wayfaring man ; and a wayfaring man is one that is here , and there , and everywhere ; an unstable and unsetled man . Wayfaring men are often spoken of in Scipture . See Jer. 9. 2. O that I had in the wilderness a lodging place of wayfaring men , that I might leave my people , and go from them ! for they be all adulterers , and an assembly of treacherous men . And that in Is . 35. 8. And an high-way shall be there , and a way ; and it shall be called the way of holiness : the unclean shall not pass over it , but it shall be for those : the wayfaring men , though fools , shall not erre therein . And that in Ier. 14. 8. O the hope of Israel , the Saviour thereof in the time of trouble , why shouldst thou be as a stranger in the land , and as a wayfaring man , that turneth aside to tarry for a night ? This rich man spared to take of his own flocks , and of his own herds , to dress or make ready for the wayfaring man that was come to him , but took the poor mans lamb , and dressed it for the man that was come unto him . The taking of the poor man's lamb , and dressing it for the wayfaring man , is the doing of any thing that is sinful before God ; as David's slayingVriah the Hittite , and taking the Hittite's wife to be his , vers. 9. Or a man offending his weak brother : see 1 Cor. 8. 11 , 12. And through thy knowledge shall thy weak brother perish for whom Christ died ? But when you sin so against the brethren , and wound their weak conscience , ye sin against Christ . Therefore he saith , vers. 9 , 10. Take heed lest by any means this liberty of yours become a stumbling block to them that are weak . For if any man see thee which hast knowledge , sit at meat in the idols temple , shall not the conscience of him that is weak be by you emboldened to eat those things which are offered to idols ? The committing of any sin , is the slaying of the poor mans lamb for the traveller . After this , David's anger was greatly kindled against the man : and he said to Nathan , As the Lord liveth , ( that is , As sure as the Lord liveth ) the man that hath done this thing shall surely die ; or , is worthy to die ; or , he is a son of death . This kinde of saying of David , is sutable to that , in a manner , in Gen. 38. 24. And it came to pass about three months after , that it was told Iudah , saying , Tamar thy daughter in law hath played the harlot ; and also behold , she is with childe by whoredom . And Iudah said , Bring her forth , and let her be burnt . In this 2 Sam. 6. 12. David sets forth what the rich man that had killed the poor mans lamb , shall restore : And he shall restore the Lamb fourfold , according to the Levitical Law : see Exod. 22. 18. Because he did this thing , and because he had no pity , of the poor man's lamb . Sutable to this , is that in Psal. 109. 16. Because he remembred not to shew mercy , but persecuted the poor and needy man , that he might even slay the broken in heart . Now in the seventh verse of 2 Sam. 12. Nathan describes the man that took the poor mans lamb , and slew it for the traveller : And Nathan said unto David , Thou art the man that did this thing . See how all this while David condemns himself out of his own mouth ; and passeth sentence upon himself , in passing sentence upon another ; just as Iudah did : See that fore-named place of Scripture , in Gen. 38. 25 , 26. When she was brought forth , she sent to her father in law , saying , By the man whose these are , am I with childe : and she said , Discern , I pray , whose these are , the signet , and bracelets , and staff . And Iudah acknowledged them , and said , She hath been more righteous then I , because I gave her not to Shelah my son . And he knew her again no more . Iudah condemned himself out of his own mouth , in condemning Tamar ; as well as David did , in passing sentence upon the rich man : And he knew , after that Tamar had shewed him the bracelets , signet , and staff , that he was the man that judged himself out of his own mouth . The Parable being explicated , there will arise naturally these Points of Doctrine . The first is this , That Nathan the Prophet never went about any thing , but he was sent of God to do it . The second is this , That Christ suffers that disciple whom he dearly loves , to be brought and nourished up with him , and to grow up together with Christ , and with his children ; to eat of his own meat , and drink of his own drink , and lie in his own bosom , and to be unto him as a daughter . The third is this , That committing of any sin whatsoever , is the killing of the poor man's lamb . The fourth is this , That God many times speaks in a Parabolical way and manner , to awaken poor souls out of the deep sleep of security and sin , by causing them unknowingly to pass an impartial sentence against themselves in the person of another ; that so they might be brought to unfeigned repentance . The fifth is this , That that which convinceth a soul of sin , is God's saying unto him , Thou art the man . For the first , That Nathan the Prophet never went about any thing , but he was sent of God to do it ; this is clear from the words . He was sent from God unto David , to declare this Parable unto him : he was sent from God to David , to tell him that the Lord had put away his iniquity : he was sent of God to David , to speak nothing but what God had put into his mouth ; according to all the vision , so did Nathan speak unto David , 1 Chron. 17. 1 , 2 , 3 , 15. If it be so , Then this may serve to discover those that go before they are sent , with this in their mouthes , The Lord hath sent them ; whereas the Lord hath not sent them : they tell the people so indeed , that the Lord sent them to this place , and to that place ; whenas they should finde , if they would deal seriously with their own hearts , that it was their great Livings that brought them thither . There are many that take upon them the Apostles Commission to preach , without power from above , meerly to get livings , to get a livelihood : What enquiring hath there been , and yet still is , among the Priests , for fat Benefices ! what asking ▪ each other is there amongst them , What is such a Living worth , and such a Living ; is it worth any thing ? is it a great one or not ? If it be a great one , then what laying of heads together amongst the Priests , is there ; to get it ! and if it be a small Living , rather then they will have none , they will have that . They make merchandise of the Word . O how Christ speaks of these Priests , in Matth. 23. 13 , 14 , 15 , 24 , 25 , 27 , 28. Wo unto you , hypocrites ; for ye shut up the kingdom of heaven against men : for ye neither go in your selves , neither suffer ye them that are entring to go in . Wo unto you hypocrites , who for a pretence make long prayers : you use vain repetitions , and think to be heard for your much speaking . Wo unto you , ye hypocrites ; ye compass sea and land to make one proselyte ; and when he is made , you make him twofold more the childe of hell then your selves . When ye fast , ye are like the hypocrites , that are of a sad countenance : for they disfigure their faces . Wo unto you , ye blinde guides , which strain at a gnat , and swallow a camel . Well did Isaiah prophesie of you , saying , This people draw nigh unto me with their mouth , and honoureth me with their lips , but their heart is far from me . But in vain do ye worship , teaching for doctrines the commandments of men . Ye blinde leaders of the blinde ; if the blinde lead the blind , both shall fall into the ditch . Ye can discern the face of the skie , but ye cannot discern the signes of the time . Ye are graves that appear not , and the men that walk over them are not aware of them . Wo unto you ; for ye lade men with burdens grievous to be born , and ye your selves touch not the burdens with one of your fingers . Ye love the uppermost seats in the Synagogues , and greetings . Beware therefore , Friends , of the leaven of the Pharisees . Wo unto you ; for ye make clean the outside of the cup and of the platter , but within ye are full of extortion and excess . Ye are like ( saith Christ ) whited sepulchres , which indeed appear beautiful outward , but are within full of dead mens bones , and of all uncleanness : ye outwardly appear righteous to men , but within ye are full of hypocrisie and iniquity : ye do what ye do , to be seen of men , and have glory of men . Ye serpents , ye generation of vipers , how can ye escape the damnation of hell ? And the old Prophets speak as much , if not more , against them ; That they prophesied in his name , whenas he sent them not : See Jer. 14. 15. I am against the prophets , saith the Lord , that steal my word every one from his neighbour , Jer. 23. 30. O what picking and stealing by whole-sale , is there among the Priests of our age , out of other mens Books and Writings , and from one another ! What patching up of Sermons is there amongst them , of other mens experiences , and so preach them ! I have not sent these prophets , yet they ran ; I have not spoken to them , yet they prophesied , Jer. 23. 21. They prophesie lyes , yea , they are prophets of the deceit of their own heart . Jerem. 23. 26. The heads thereof judge for reward , and the priests thereof teach for hire , and the prophets thereof divine for money ; yet they will lean upon the Lord , and say , Is not the Lord among us ? none evil can come upon us , Mic. 3. 11. Her prophets are light and treacherous persons , her priests have polluted the Sanctuary , Zeph. 3. 4. And it shall come to pass in that day , that the prophets shall be ashamed every one of his vision , when he hath prophesied ; neither shall they wear a rough garment to deceive , Zech. 13. 4. You Priests , and Prophets , hearken to the word of the Lord in Mic. 3. 5 , 6. Thus saith the Lord God concerning the prophets that make my people erre , that bite with their teeth , and cry Peace ; and he that putteth not into their mouthes , they even prepare war against them . Therefore night shall be unto you , that ye shall not have a vision ; and it shall be dark unto you , that ye shall not divine : and the sun shall go down over the prophets , and the day shall be dark over him . And then that in Jer. 24. 15. Thus saith the Lord concerning the prophets , Behold , I will feed them with wormwood , and make them drink the water of gall : for from the prophets of Jerusalem , is prophanes gone forth into all the land . They commit adultery , and walk in lies ; they strengthen also the hands of evil doers , that none doth return from his wickedness : they are all of them unto me as Sodom , and the inhabitants thereof as Gomorrah , ver. 14. See here what God threatens and speaks to you Priests and Prophets ; your judgement doth not linger , it is at the very door ; And God himself will exalt a poor despised people that shall do his work . Behold I am against the prophets , saith the Lord , that use their tongue , and say he saith . Behold , I am against them that cause my people to erre by their lies , and by their lightness , yet I sent them not , nor commanded them : therefore they shall not profit this people at all , saith the Lord , Jer. 23. 31 , 32. There is a voice of the howling of the shepherds ; for their glory is spoyled : a voice of the roaring of young lions , for the pride of Jordan is spoiled , Zach. 11. 3. Methinks I hear this voice , Howl , O ye Priests ; howl , O ye shepherds ; howl O ye Prophets , that slay the flock of the slaughter , and hold your selves not guilty : and they that sell them say , Blessed be the Lord , for I am rich ; and their own shepherds pitty them not . Three shepherds also I cut off in one month , and my soul loathed them , and their soul also abhorred me , Zech. 11. 3 ▪ 5 ▪ 8. Gird your selves and lament , ye Priests ; howl , ye Ministers of the altar : come , lie all night in sackcloth for the sinfulness of your doings , in changing your selves into angels of light , and ministers of righteousness . But they also have erred through wine , and through strong drinke are out of the way , the Priest and the Prophet have erred through strong drink , they are swallowed up of wine : they are out of the way through strong drink ; they erre in vision , they stumble in Judgement , Isa. 28. 7. From the Prophet even unto the Priest , every one dealeth falsly , Jer. 6. 13. For both prophet and priest are prophane , yea , in my house have I found their wickedness , saith the Lord , Jer. 23. 11. And there shall be like people like priest : and I will punish them for their ways , and reward them their doings , Hos. 4. 9. The priests said not , Where is the Lord ? and they that handle the Law , knew me not : the pastors also transgressed against me , and the prophets prophesied by Baal , and walked after things that do not profit . Wherefore I will yet plead with you , Jer. 2. 8 , 9. The prophets prophesie falsly , and the priests bear rule by their means , and my people love to have it so : and what will you do in the end thereof ? Jer. 5. 31. Hear ye this , O priests , and hearken , ye house of Israel , and give you ear , O house of the king : for judgement is toward you , because you have been a snare to the people of God , Hos. 5. 1. As troups of robbers wait for a man , so the company of priests murther in the way by consent : for they commit lewdness , Hos. 6. 9. Thus saith the Lord , O priests , that despise my name ; and ye say , Wherein have we despised thy Name ? Ye offer polluted bread upon mine altar , and ye say , Wherein have we polluted thee ? Mal. 1. 6 , 7. And now , O yee priests , this commandment is for you . If ye will not hear , and if ye will not lay it to heart , to give glory to my Name , I will even send a curse , upon you , saith the Lord , and I will curse your blessings , Mal. 2. 12. The pastors are become brutish , and have not sought the Lord : therefore they shall not prosper , and all their flocks shall be scattered , Jer. 10 , 21. Many pastors have destroyed my vineyard , they have troden my portion under foot , they have made my pleasant portion a desolate wilderness ; and being desolate , it mourneth unto me , Jer. 12. 10 , 11. We be unto the pastors that destroy and scatter the sheep of my pasture , saith the Lord . Therefore thus saith the Lord God of Israel against the pastors that feed his people , Ye have scattered my flock , and driven them away , and have not visited them : behold , I will visit upon you the evil of your doings , saith the Lord , Jer. 23. 1 , 2. And in another place he saith , I will require my flocks at your hands . Object . But you will say , that you are no Priests , and that I have no warrant to call you so . Answ. That you are Priests , will appear by comparing you with the Priests under the Law ; as , First , The Priests under the Law did wear holy garments , Exod. 31. 10. so did and do you ; as Copes , Surplices , and the like . Secondly , The Priests office under the Law , was to make atonement for sin by offering sacrifice , Levit. 4. 20. Levit. 14. 20. Numb. 15. 25 , 28. This hath been and is the work of you Priests , to offer sacrifice , to make atonement , peace , and reconciliation for sin . For this purpose you have prayed , and moved others to pray ; as I have heard some of you say to your hearers , Make your atonement , peace , and reconciliation with God , by prayer , fasting , humbling your selves , and the like . Thirdly , The Priests under the Law were to offer up sacrifice to take away sin , Levit. 15. 30. So do you Priests ; you pray , and fast , and humble your selves , and do this and that , to take away sin . Fourthly , None but the high-priests , under the Law , were to enter into the holy of holies , Heb. 9. 6 , 7 , 25. So you say and hold now , None but you are to enter into the holy of holies , whenas there is a free way and passage made by the veil of Christ , that is to say , his flesh , for all the saints to enter into the holy of holies . Fifthly , The Priests under the Law lived by Tythes , they had no other maintenance but Tythes : So do you Priests live upon that which was for the maintenance of the Priests under the Law , that served at the Altar , which was Tythes ; and so may fitly be called Priests . It was a Legal administration that they were under , therefore they were to live of the Law : but those who are under the dispensation of the Gospel , they live of the Gospel ; that is , free , and can trust God for their maintenance . Sixthly , The Priests under the Law were to interpret the Law , Neh. 7. 8. This hath been and is the work of you Priests , to open the Law , to press the people upon working for life , and to threaten judgement to drive to Christ . Son of man ▪ therefore prophesie against the shepherds of Israel , prophesie and say unto them , Thus saith the Lord God unto the shepherds , Wo be to the shepherds of Israel that feed themselves : should not the shepherds feed the flocks ? Ye eat the fat , and ye clothe you with the wooll : ye kill them that are fed : but ye feed not the slock . The diseased have ye not strengthened , neither have ye healed that which was sick , neither have ye bound up that which was broken , neither have ye brought again that which was driven away , neither have ye sought that which was lost , but with force and with cruelty have ye ruled them , Ezek. 34. 2 , 3 , 4. His watchmen are blinde : they are all ignorant , they are all dumb dogs , they cannot bark , sleeping , lying down , loving to slumber . Yea , they are greedy dogs , which can never have enough , and they are shepherds that cannot understand : they all look to their own way , every one for his gain from his quarter . Come ye , say they , I will fetch wine , and we will fill our selves with strong drink , and to morrow shall be as this day , and much more abundant , Isa. 56. 10 , 11 , 12. Howl , ye shepherds , priests and prophets cry , and wallow your selves in the ashes , ye principal of of the flock : for the days of your slaughter and of your dispersions are accomplished , and ye shall fall like a pleasant vessel . And the shepherds shall have no way to flee , nor the principal of the flock to escape . A voice of the cry of the shepherds , and an howling of the principal of the flock shall be heard : I hear it , I hear it ; and others shall hear it : for the Lord hath spoiled their pasture , Jer. 25. 34 , 35 , 36. Ye shepherds and priests , hear the word of the Lord again , Thus saith the Lord God , Behold , I am against the shepherds , and I will require my flock at their hand , and cause them to cease from feeding my flock , neither shall the shepherds feed themselves any more : for I will deliver my flock from their mouth , that they may not be meat for them . And as for his people , he saith , I will seek out my sheep , and will deliver them out of all places where they have been scattered in the cloudy and dark day , and will bring them to their own land , and feed them upon the mountains of Israel by the rivers , and in all the inhabited places of the Country . I will feed them in a good pasture , and upon the high mountains of Israel shall their fold be : there shall they lie in a good fold , and in a fat pasture shall they feed ; I will feed my flock , and cause them to lie down , saith the Lord . I will seek that which was lost , and bring again that which was driven away , and will binde up that which was broken , and will strengthen that which was sick . God will feed his flock himself , and cure them and heal them himself . Ezek. 34. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. If it be so , that the Prophet Nathan never went about any thing without a Call from God ; Then take heed of those that venter upon any thing without a Call from God ; as there are many of our Priests do : they preach and prophesie without a Call from God : they have been at Cambridge , and have taken their Orders and Degrees , and have been chosen by men to the work ; and they think that is a sufficient Call from God . Paul had not his Ministery from man , nor by man , but as he was taught it by the revelation of Jesus Christ : and therefore these are false Priests and Prophets . There shall false Prophets arise , that shall deceive many ; if it were possible , the very Elect. If the Priests in our age , were put to prove their Call to the Ministry , there would be found very few of them that could prove their Call from God . Beware therefore of these Wolves ; take heed of the voice of strangers , lest they devour you : they will pretend that they are fearful of offending or troubling the consciences of Gods people ; but if any child of God makes a scruple in his conscience of paying Tythe , and that it is a trouble to his conscience to pay it , and he should , if he dist pay Tythe ▪ sin against his conscience ; yet the Priests will have it . What care they for offending the Conscience of Gods people ? How shall we live ▪ say they , else ? It is not Conscience , say they , it is rather humor ; and besides , Tythes is a Civil Right , and a soul need not scruple them , say they . This is a divelish cloak to cover the Priests baseness . But we hope you would have us have a livelihood ? Yes , ( God forbid else : ) work with your hands as the Apostle saith , and live no more upon the sweat of other mens brows ; else you must fast , and not eat : See 2 Thes. 3. 10. For even when we were with you this we commanded you , that if any would not work , neither should he eat . And if any man obey not our word by this Epistle , note that man , and have no company with him , that he may be ashamed , ver. 14. We do work , they will say ; we sweat and take pains day and night for the good of peoples souls . But do you work with your hands , and set upon some manual calling or other ? I know you take a great deal of pains for to study and get by heart this mans and that mans writings , and to preach them in publike Congregations , to get a living : but do you work as the Apostles did with their hands ? Obj. But it is said in Scripture that the Lord hath ordained that they which preach the Gospel should live on the Gospel ; and , Do ye not know that they which minister about holy things , live of the things of the Temple ; & they which wait at the Altar , are partakers with with the Altar ? Or I onely and Barnabas , have not we power to forbear working ? Who goeth a warfare at his own charges ? Who planteth a Vineyard , and eateth not of the fruit thereof ? Who feedeth a flock , and eateth not of the milk thereof ? Say I these things as a man ? Or saith not the Law the same also ? For it is written in the Law of Moses , Thou shalt not muzzle the mouth of the Ox that treadeth out the corn . Doth God take care for Oxen ? Or saith he it altogether for our sakes ? For our sakes , no doubt , this is written ; that he that ploweth , should plow in hope ; and he that thresheth in hope , should be partaker of his hope . If we have sown unto you all spiritual things , is it a great thing , if we shall reap your carnal things ? If others be partakers of this power over you , are not we rather ? 1 Cor. 9. 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. Answ. I answer thus : It is true , that those that preach the Gospel , should live by the Gospel ; but you preach other mens books and writings : You preachers of the Gospel ! What , you ambassadours of Christ , and have not matter to speak from Christ , but speak other mens experience ! Neither , as I said before , had you your Ministery from Christ , nor by Revelation , as Paul had . If you had your Ministery from Christ , you would trust Christ for a livelihood ; you would not first seek a Living , and then go and preach the Gospel . You cannot preach without other mens books , and therefore are not fit to preach the Gospel . Can you preach , all books being taken away from you save the Bible , at any time when you are desired to do it ? Can you preach twice every day of the week throughout the yeer , without other mens books ? If you cannot , you are not to live on the Gospel : for ye are no true Preachers of the Gospel . Secondly , I answer thus : Though those that preach the Gospel may live on the Gospel , as Paul and Barnabas might ; yet , saith Paul , We have not used this power , but suffer all things , lest we should hinder the Gospel of Christ , 1 Cor. 9. 12. But I have used none of these things , neither have I written these things ( saith Paul ) that it should be so done unto me : for it were better for me to die , then that any man should make my glorying void , 1 Cor. 9. 15. What is my reward then ? Verily , that when I preach the Gospel , I may make the Gospel of Christ without charge , that I abuse not my power in the Gospel , 1 Cor. 9. 18. For your selves know how ye ought to follow us : for we behaved not our selves disorderly among you , neither did we eat any mans bread for nought , but wrought with labour and travel night and day ▪ that we might not be chargeable to any of you , 2 Thess. 3. 7 , 8. Let me see you Priests do so : where is there such a spirit as Paul had , among you ? O how you make the Gospel of Christ chargeable ! Your reward is Tythes ; but this was Paul's reward , His preaching the Gospel for nothing : he abused not his power in the Gospel , as you do : he wrought with labour and travel night and day , that he might not be chargeable to any ; you are idle , and mad upon taking Tythes . Object . But you will say , We have done good , many of us , and converted souls , and are worthy of somewhat for our pains . Answ. This was Paul's reward , his preaching the Gospel for nothing ; and it is a bigger reward then taking Tythes . O that you would consider of it therefore ! If it be so , let us be sure to have a Call from God for what we do . We do many things that we have no Call for from God . O how sweet it is , when we do what we do from a Call from God! We cannot take pleasure in any thing we do , unless we have a Call from God to do it . We cannot warrant unto our selves safety and prosperity in going unto such a place , and such a place , and convert such a soul , without a Call from God . We must not look that God should go with us , and be with us , in any enterprise , without a Call from God . If we have a Call for what we do , we may do what we undertake with cheerfulness , and may expect God to go with us , and be with us , and in us , to help us to do what he calls us to . Quest . But , may some say , How shall we know whether we have a Call to this or to that ? Answ. You may know it by this , that is to say , by the power of God : If it be nakedly the power of God that carries you out to do this or that , and not any by-respect , or self-end , then you have a Call from God . Or you may know it by this : If you be called by God to do this or that , he enables you to do that which you are called to , sutable and according to his will . If it be so , Then if God hath called any of you to teach , instruct , pray , and the like , to go to such a place , and do such a thing ; whatsoever he hath called you to , that do ; be not disobedient to the heavenly vision : follow the Lamb whithersoever he calls you ; if it be to suffer , yet follow him ▪ if he bid thee go to such a one , and such a one , to tell him of his sinfulness , pride , baseness , hypocrisie , to convince him of his sin , though in a Parabolical way and manner ; go , and the Lord will be with thee . The next Point of Doctrine to be ▪ spoken to , is , That Christ suffers that disciple whom he dearly loves , to be brought up and nourished with him , and to grow up together with him and his children ; to eat of his own meat , and drink of his own cup , and lie in his own bosom , and to be unto him as a daughter . This is clear from the words . If it be so , Then this speaks the great love that Christ hath to his beloved disciple . Friends , what high love is here ! What , for his beloved disciple to be brought up and nourished with Christ , and to grow up together with him ; to eat of Christ's own meat which he eats of , and to drink of his own cup , that cup which he drinks in ! and moreover , to lie in his own bosome , and be unto him as a daughter ! Greater love then this , can no man shew . What heart would not this love ravish and melt ! It speaks the heighth , length , bredth , and depth of love . Lord , thou makest us amazed at it ; we cannot do any thing but wonder at it : we are not able to express it , and tell what it is , and how much it is : it is so vast , that when we look into it , we lose our selves in the apprehensions of it : we cannot declare it , but stand and admire , that he should suffer us to lie in the bosome of himself , who lay in the bosom of his Father , and there drink of those brests of consolation that are in him , and to sit at his own table , and eat his own meat , and drink his own drink . O admirable ! O excellent ! And I appoint unto you a kingdom , as my Father hath appointed unto me , that ye may eat and drink at my table in my kingdom , and sit on thrones , judging the twelve tribes of Israel , Luke 22. 29 , 30. If it be so , Friends , then beg of Christ to be one of his beloved disciples , that so you may be brought up and nourished with him , and grow up together with him , and with his children ; eat of his own meat , and drink of his own cup , and lie in his own bosome , and be unto him as a daughter of Jerusalem . It is a high priviledge to be one of the beloved disciples of Christ : for then we are interessed into all the glory of Christ ; there is nothing that Christ hath , but we have a share in : if we be his lambs , we are under his tender care and protection from the wolfs mouth . If it be so , then do not envie the poor lambs happiness ; that is to say , his being brought up and nourished with Christ , and growing up together with him , and with his children ; his eating of Christ's own meat , and drinking of Christ's own cup , and lying in his bosome , and being unto him as a daughter . We are ready to envie another's happiness : because we are not as this man , and cannot do as this man , therefore we envie him : Such a one hath notable parts , can write and preach ; he hath sweet enjoyments of God , knows much ; but I am poor , and enjoy nothing , and can do nothing : and because the soul cannot do as that man doth , therefore , through the baseness of the heart , and malice of the devil , it envies , speaks evil of , and reproacheth that man . I beseech you , therefore , take heed of speaking evil of the poor man's lamb , that is as dear to Christ as the apple of his eye , lest you speak evil of , envie and reproach Christ . That is indeed a beloved disciple of Christ , which Christ suffers to lie in his bosome , to eat of his own meat , and drink of his own drink , &c. Therefore , beware , beware , take heed what you speak of a beloved disciple of Christ . The next Point of Doctrine to be spoken to , is this , That the committing of sin is slaying the poor man's lamb . This is clear from the words . If it be so , that the committing of sin is the slaying the poor man's lamb , then , Friends , take heed of sinning , of committing adultery , murder , fornication ; of offending a weak brother ; of being proud , high-minded , lifted up ▪ lest you kill the poor man's lamb . If it be so , then this may serve to discover what the killing of the poor man's lamb , or slaying the beloved disciple of Christ ▪ is : It is the doing of any thing that is sinful before God ; all your unholy walkings , all your self-admirations , all your self-exaltations high conceit of your selves , self-applause , is the slaying the poor man's lamb . If it be so , let the poor man's lamb be tender in your eyes : it is tender in Christ's eyes , let it be so also in yours . Do you love it as Christ loves it ? Be you careful of offending , killing , slaying of it , as Christ is : let it be dear to you , as it is to Christ . The next Point of Doctrine to be spoken to , is this , That God many times speaks in a parabolical way and manner , to awaken a poor soul out of the sleep of security and sin , by causing him unknowingly to pass an impartial sentence against himself , in the person of another , that so he might be brought unto unfeigned repentance . This is clear from the Parable . If it be so , then this may serve to discover the truth of this , How that God many times takes such a mystical way of speaking , that he makes the poor creature condemn himself , pass sentence upon himself in the person of another , as he made David . It makes me wonder at David's being caught by God , and what he said , when the Prophet said unto him , Thou art the man . Friends , if you have committed adultery , murder , fornication , or some secret sin , or the like ; God hath a Parabolical way and manner , to make you pass sentence upon your selves , in passing sentence upon others , if he intend good to you . There is no hiding of your sins ; God will finde them out . David little thought that he was the man the Prophet spoke to , and that he passed sentence upon himself in the person of another . God can catch us , some way or other : if he intend good to our souls , he will shew us that we have sinned , as he did David , some way or other . If it be so , it speaks the wisdom of God . O how wise is our God , for our good ! Though haply , we think him not to be so . O the depth of the wisdom of God! his ways are past finding out , in this thing , in convincing of sin in such a parabolical way . We many times speak against his wisdom and ways , because we do not comprehend them : there is no searching of his ways , they are past finding out ; the more we search into them , the more we lose our selves in them . The fifth doctrine is this : That that which convinceth a man of sin , is , Gods saying unto him , Thou art the man : This is cleer from the words . If it be so , Then you that take your fill of sin , that commit sin with greediness ; when God comes to say to you souls , You are the men and the women that have sinned against him , what will you do then ? And you that are proud , self-conceited , high-minded , and the like ; God will finde you out , and discover to you , that you are the men and women that have sinned against him , and wronged your own souls . To confirm this Doctrine , consider that in Act. 2. 3 , 6. Therefore , let all the house of Israel know assuredly , that God hath made that same Jesus , whom ye have crucified , both Lord and Christ ; Whom they had crucified . When God had said unto them , that they were those which crucified Christ , that they were the men which did it ; when they heard this , they were pricked in their hearts , and cryed out , What shall we do to be saved ? And in another place , It was ye that denyed Christ in the presence of Pilate , that denyed the holy One and just , and desired a murderer to be granted unto you : it was ye that killed the prince of life , whom God , raised from the dead , Act. 3. 13 , 14 , 15. The God of our Fathers raised up Jesus , whom ye slew and hanged on a tree , him hath God exalted with his right hand , to be a Prince and a Saviour , to give repentance unto Israel , and forgiveness of sins . When they heard that , they were cut to the heart , and took counsel to slay them , Act. 5. 30 , 31 , 33. The Apostles saying unto them in the Spirit of Christ , that they were those that slew Christ , they were the men that did it ; that cuts them to the heart , and makes them take counsel to slay them . VVhen God speaks to a soul , Thou art the man that hast sinned , that hast slain Christ ; either he will cry out , VVhat shall I do to be saved ? or else he will inrage and take counsel against the people of God . The VVord of God is like a two edged sword , and will cut one way or other . If it be so , Then O that God would say to you , as he did to David , you are the men and women , that have killed the poor mans Lamb ! VVe are ready , with the whorish woman , to wipe our mouthes , and say , VVe have not sinned : but when God comes to discover sin , we shall see we have sinned , been proud , vaunted , and gloried in our selves what we have been , done , or can do ; that we have spoken honourable of those that admired us , and poor , and base , and contemptible , of those that did not admire us , and cry us up . CHAP. III. The three Witnesses in heaven with their testimonies ; and the three Witnesses on earth , with their testimonies , explicated , out of 1 Joh. 5. 7 , 8. Vers . 7. For there are three that bear record in heaven , the Father , the Word , and the holy Ghost ; and these three are one . 8 And there are three that bear witness in earth , the Spirit , and the Water , and the Blood ; and these three agree in one . IN the fifth verse of this chapter , there is a Question propounded with an Answer annexed to it . The Question is this : Who is he that overcometh the world ? The answer is this : But he that believeth that Jesus is the Son of God , this is he that came by water and bloud , even Jesus Christ ; not by water onely , but by water and blood . And it is the Spirit that beareth witness of this . The reason is , because the Spirit is truth . Now these two verses which we are to speak to , are a reason of part of the sixth verse . There are in the first verse of the words , these things to be considered , First , Who the Witnesses are that bear record in Heaven . Secondly , What Heaven is , in which they bear testimony . Thirdly , What the Witnesses Records are . Fourthly , What the Witnesses Oneness is . There are in the second verse of the words these things likewise to be considered , First , What earth is . Secondly , Who they are that bear witness in earth . Thirdly , What their testimonies are . Fourthly , How the Witnesses agree in one . The first thing to be considered in the first verse of the words , is this : Who the Witnesses are , that bear record in Heaven . They are three great mysteries , the Father , the Word , and the Spirit ; the hugest mysteries that ever were ; which no natural eye can finde out : all the parts , learning , and gifts of men , are here lost : And besides , they are of such infinite vastness , that they swallow up all other mysteries whatsoever . The very marrow of Godliness and Christianity consists and lies hid in the knowledge of these Three : it is the right understanding of these Three , that makes the soul truly godly . All happiness and glory lie involved in these Three , the Father , Word , and holy Ghost . Quest . But you will ask me , What is the Father ? what is the Son ? and what is the holy Ghost ? Answ. The Father is God , the Son the same God , and the holy Ghost the same God ; though in a different manner . Quest . But why is God called the Father ? why the Son ? and why the holy Ghost ? Answ. He is called the Father , with respect to two Creations : First , the Old Creation ; Secondly , the New Creation . First , he is called the Father with respect to the Old Creation : he is the Former , Begetter , and Framer of the heavens , and of the earth , and of the sea , and of every thing in the earth and in the sea ; that belongs to the Old Creation : for it is the proper work of God , as he is the Father , to Beget and Create . Secondly , He is called the Father with respect to the New Creation : he is the Father , as he is the begetter of Christ , Psal. 2. 7. and as he is the begetter of souls to himself by the Word of truth in the New Creation , James 1. 18. as he is the begetter of us to a lively hope , by the resurrection of Jesus Christ from the dead , 1 Pet. 1. 3. and as he is the begetter of us to himself by the Gospel , 1 Cor. 4. 15. He is called the Word , first , with respect to the Old Creation likewise ; secondly , with respect to the New Creation also . First , He is called the Word , with respect to the Old Creation , as he is the thing begotten in the heavens , and in the earth , and in the sea , and in every thing in the heavens , earth , and sea : for there is nothing in them , but holds forth the power and wisdom of God , which is Christ : see 1 Cor. 1. 24. For it is the proper work of the Son , to be begotten in the Old Creation . Secondly , He is called the Word , with respect to the New Creation , as he is the thing begotten in us in the New Creation ; as he is the life , power , and hope of glory within us , Col. 1. 27. as he is our wisdom , justification , sanctification , redemption , and the like . For it is the proper work of the Son , to be begotten in us . He is called the Spirit , with respect to two things : First , as he is a discoverer and revealer of Truth and Glory to us , and in us , in the Old Creation : there is abundance of Truth and Glory to be seen there , which we see not , nor know : every thing of the Old Creation sets forth more or less glory . The heavens declare the glory of God , and the firmament sheweth his handy-work . And the devil keeps us from looking after the glory of God that shines forth in the things of the world . Now it is the onely work of God , as he is the Spirit , to discover and reveal that glory and truth that lies hid in every thing in the world . Secondly , he is the Spirit , as he is the revealer and discoverer of truth and glory in the New Creation : there is no glory to be seen , without the Spirit ; and there is no knowing of truth and glory , but by the Spirit . We may seek to finde it out , and labour , and weary out our spirits , and yet not finde it . It is not the joyning of every mans Learning together , can finde it out : Truth indeed will put all learned Rabbies to a non-plus . And so for the Glory of God , it is unsearchable ; men cannot finde it out , though they joyn all their heads together . Where is the wise ? where is the scribe ? where is the disputer of this world ? Tell me what is glory of God , and what is Truth . You cannot tell me : for , no man knows the minde of God , but God . Now it is the onely work of God , as he is the Spirit , to reveal and make known Truth and Glory to us and in us . Again , he is called the Spirit , as he is the leader of the poor creature into Truth and Glory , in the Old Creation . Though God , as the Spirit , discovers Truth and Glory to us in the Old Creation ; yet , Friends , we cannot be led into it , but by the Spirit : though we see never so much Truth and Glory shine forth in the Old Creation , yet we cannot enjoy it , without the Spirit ; the Spirit is that which leadeth us into the enjoyment of it , which is sweeter then the seeing of it . Howbeit , when he the Spirit of truth is come , he will guide you into all truth : for he shall not speak of himself ; but whatsoever he shall hear , that shall he speak ; and he will shew you things to come , Joh. 16. 13. Secondly , he is the Spirit , as he is the guider of poor creatures into Truth and Glory , in the New Creation . Friends , if there be any Truth and Glory that you possess , the Spirit guided you into it : for we are so ready to go out of the way of Truth and Glory , though it be discovered to us , that unless we had some one to guide us into Truth and Glory , we should miss of the enjoyment of it , though we see it . The second thing to be spoken to in the first verse of the words , is this : What heaven is , in which the Witnesses bear record . Heaven here , is the uncompounded and unmixt state of Saints ; it is such an estate of glory in which Saints shall be , as shall not be mixed or compounded with flesh . That state which we are now in , it is a mixt state of Flesh and Spirit ; but that state which we shall be in , in heaven , is a pure state of Spirit and Glory . The third thing to be enquired into , is , What the Witnesses record in heaven is . In which , we shall consider four things . 1. What the Father's report is . 2. What the Word's report is . 3. What the holy Ghost's report is . 4. How they witness . For the first , what the Father's report is : The Father's report is somewhat concerning the Son . What is that ? See in 1 Joh. 5. 9 , 10 , 11 , 12. If we receive the witness of men , the witness of God is greater : for this is the witness of God , which he hath testified of his Son . He that believeth on the Son of God , hath the witness in himself : and he that believeth not God , hath made him a lyer , because he believeth not the report that God gave of his Son . And this is the report , that God hath given to us eternal life , and this life is in his Son . He that hath the Son , hath life ; and he that hath not the Son of God , hath not life . See that in Joh. 5. 32. There is another that beareth witness of me ; and I know that the witness which he beareth of me , is true . See verse 37. And the Father himself which hath sent me , hath born witness of me . But what doth the Father witness of Christ ? See in Matth. 3. 16 , 17. And Jesus , when he was baptized , went up straightway out of the water ; and lo , the heavens were opened unto him , and he saw the Spirit of God descending like a dove , and lighting upon him . And lo , a voice from heaven , saying , This is my beloved Son , in whom I am well pleased . That which the Father testifies of Christ , is , That he is the Messiah , the Son of God ; and that he is well pleased with his Son , and so with us , in his Son . Then that in Joh. 8. 18. The Father that sent me , beareth witness of me . What is that ? See vers . 12. Then spake Jesus again unto them , saying , I am the light of the world : he that followeth me , shall not walk in darkness , but shall have the light of life . God beareth record of Christ , that he is the light of the world , that enlightens the world ; and that he that is a follower of Christ , shall not walk in darkness , but shall have the light of life , that is , life's light ; that is , he shall have that light that is accompanied with life . See that in Heb. 7. 17. For he testifieth , Thou art a priest for ever after the order of Melchizedek . The Father testifieth of Christ , that he is an everlasting Priest , to make intercession for us , and to take away our sins . Who is made , not after the Law of a carnal commandment , but after the power of an endless life , that is , unlooseable and indissolvable life . The second thing to be enquired into , is , What the Word's report is . 1. It beareth witness of the Father . 2. Of it self . First , It beareth witness of the Father , that he sent his Son to be the Saviour of the world ; it testifieth what it hath seen and heard , in the Father , and from the Father , Joh. 3. 32. The Word testifieth of that good will , love , and grace , which it hath seen and heard to be in the Father , towards the worst of sinners : the Word beareth witness of the Father , by its works that it did , that the Father sent him into the world , to finish that great work of Redemption and Reconciliation . See Joh. 18. 37. To this end was I born , and for this cause came I into the world , that I should bear witness unto the truth . Every one that is of the truth , heareth my voice . Secondly , It testifieth of it self . See Joh. 8. 14 , 18. Jesus answered and said unto them , Though I bear record of my self , yet my record is true : for I know whence I came , and whither I go . I am one that beareth witness of my self , that I came from the Father , and go to the Father . Object , But , may some say , Christ saith in Joh. 5. 3. If I bear witness of my self , my witness is not true : so that Christ bearing witness of himself , is not true . Answ. To this I answer ; If Christ bear witness of himself alone , that is , without the Father , and not as one sent from the Father ; then indeed his witness is nottrue ; otherwise it is . The third thing to be enquired into , is , What the holy Ghost's report is . The holy Ghost's report , see in Heb. 10. 15. Whereof the holy Ghost also is a witness to us : of which see in vers. 10. By the which will we are sanctified , through the offering of the body of Jesus Christ once for all . See likewise vers. 12. This man , after he offered one sacrifice for sins for ever , sate down on the right hand of God , from henceforth expecting till his enemies be made his footstoole . See vers . 14. For by one offering , he hath perfected for ever them that are sanctified . All which the holy Ghost testifieth . And that in Act. 5. 32. For we are his witnesses of these things , and so is also the holy Ghost , whom God hath given to them that obey him . What doth the holy Ghost witness ? See in vers . 30 , 31. The God of our Fathers raised up Jesus , whom ye slew and hanged on a tree . Him hath God exalted with his right hand , to be a Prince and a Saviour , for to give repentance to Israel , and forgiveness of sins : of which the holy Ghost is a witness . Now the holy Ghost beareth witness by cloven tongues , that Christ is exalted . See Act. 2. 3 , 4 , 33. And there appeared unto them cloven tongues like as of fire , and it sate upon each of them . And they were all filled with the holy Ghost , and began to speak with other tongues , as the Spirit gave them utterance . Therefore , being by the right hand of God exalted , and having received of the Father the promise of the holy Ghost , he hath shed forth this which you now see and hear . The fourth thing to be inquired into , is , How the Father , Word , and holy Ghost witness . They witness immediately , that is , without means . The next thing to be inquired into , is , How the Father , Word , and holy Ghost , are one . They are one in substance , in being ; they are one pure essence and person . He doth not say , They agree in One ; but , Are One . If it be thus , Then this may serve to discover what these three Witnesses in Heaven are ; they are the Father , Word , and holy Ghost ; three immediate , true , and strong Witnesses . It is written in the Law , that the testimony of two witnesses is true ; much more the testimony of three . What greater testimony can there be in Heaven , then the testimony of three ? the Father bearing testimony of the Son , and the Son of the Father , and the holy Ghost of both ; all three witnessing grace and love , to our spirits , that we are theirs , and they ours . Job saith , Also now behold , my witness is in heaven ; ( speaking of the Father , Son , and holy Ghost in unity ) and my record is on high , that is , in the high places , Job 16. 19. It shall be established for ever , as the moon , and as a faithful witness in heaven : Selah : speaking of Davids Throne . So Psa. 37. The witnesses in Heaven are such as are faithful . Now a faithful witness will not lye , Prov. 14. 5 , 25. If it be so , Then desire God to open the Temple of the Tabernacle of the Testimony in heaven to you . Rev. 15. 5. It is said , when the Temple of God was opened in heaven , there was seen in the Temple the Arke of his Testament ; and there were lightnings , and voices , and thunderings , and an earthquake , and great hail , Rev. 11. 19. Friends , when God comes to open his Temple in Heaven , then we shall see the Ark of his Testament , and lightenings , and voices , and thunders , and an earthquake , and great hail fall upon the man of sin in us . If it be so , Then this may serve to discover what the mystery of the Father , Son , and holy Ghost or Spirit is ; That they are three , and yet one ; one , and yet three : that the Father is one , the Son another , and the holy Ghost another ; and yet the same ▪ God variously come forth . So that Unity brancheth forth it self into Variety , and Variety into Unity : the Father is not limited to Unity , but spreads forth himself into Diversi●y . If it be so , Then this may serve to discover the vanity and blasphemy of those that hold that Christ and the Spirit are meer Creatures , and not the most high God ; For it is cleer from what hath been spoken , that they are the most high God in Unity ; and the Father , Son , and Spirit differ not , but in their several makings forth ; all are but one , eternal , wise , immortal , and invisible Being . And the reason why people fall into such gross absurdities , is , because they are ignorant of this mystery : He that sendeth , and he that is sent ; He that gave the holy Ghost , and the holy Ghost that was given ; He that speaketh of himself , and he that speaketh not of himself ; He that teacheth , and he that is taught ; He that gives , and he that receiveth ; He that is the giver , and he that is the gift ; He that prayeth , and he that offers up prayer , are all but one incomprehensible being ; and therefore Christ saith of the Father and himself , that they are one : I and my Father are one . Till we come to understand things thus , we shall miss of the truth , and run into a thousand errours . Thus much for the first verse of the words . The first thing to be considered in the second verse of the words , is , What earth is , in which the Water , Blood , and Spirit witness . Earth is the mixt and compounded state of Saints , in which they live in this life ; which is an estate part of flesh , and part of spirit ; part fleshly , part spiritually : in which state , there is such a lusting and fighting of the spirit against flesh , and flesh against the spirit , that a Saint cannot do many times the things he would , but is led captive into the law of sin . The second thing to be considered in the second verse of the words , is , Who they are that bear witness on earth . They are three ; the Spirit , VVater , and Blood . But you will ask me , VVhat the Spirit is , what the VVater is , and what the Blood is . The Spirit is God , and the Lord is that Spirit . Now God is the Spirit ( as I said before ) in reference to the discovery of truth , and leading into truth : or , he is called the Spirit , in respect of his Omnipresency , or because of its Invisibility : a spirit cannot be seen . The second thing to be spoken to , is , VVhat the VVater is . It is that which came out of the side of Christ , when one of the souldiers with a spear pierced his side . The third thing to be spoken to , is , VVhat the Blood is , that beareth witness in earth : It was that likewise which issued out of Christ's side . See both these in Joh. 19. 34. The next thing to be considered in the words , is , VVhat the VVitnesses testimonies in earth are : and in this , there are these three things to be considered : 1 VVhat the witness of the Spirit is . 2 VVhat the witness of VVater is . 3 VVhat the witness of Blood is . 4 How they witness . The first thing to be inquired into , is , VVhat the witness of the Spirit is , or what it testifieth . It testifies of Christ : See Joh. 15. 26. But when the Comforter is come , whom I will send unto you from the Father , even the Spirit of truth which proceedeth from the Father , he shall testifie of me , and make known me : I say , The Spirit testifies of Christ ; it witnesseth Christ to the soul . 1 It testifies of the sufferings of Christ . 2 Of the glory that should follow those sufferings . First , It testifieth the sufferings of Christ ; it witnesseth them to the soul ; it makes known what Christ hath suffered , and the fruit of those sufferings ; and witnesseth the truth thereof to the soul , 1 Pet. 1. 11. Secondly , It testifies of that glory which should follow those sufferings . VVhat is the glory ? That glory which Jesus Christ is in at the right hand of the Father . VVhat is that ? See in Joh. 17. 5. And now , O Father , glorifie me with thine own self , with the glory which I had with thee before the world was ; which was with his own self . Now the Spirit testifies of that glory , and witnesseth it to the soul . There is always glory following after affliction ; and the more affliction , the more glory : Our light afflictions , which are but for a moment , are not worthy to be compared with that glory which is to be revealed in us . All which the Spirit testifies . The next thing to be considered , is , VVhat VVater witnesseth . It witnesseth mystically Sanctification , Purity , VVashing , Cleansing , doing away sin . The third thing to be considered , is , VVhat Blood witnesseth . It witnesseth Salvation , Redemption , Justification , Life , though in a mystical sence . Object . But , may some say , How can VVater witness Sanctification , washing , cleansing of the soul ? And how can Blood witness Salvation , Justification , and the like , seeing the VVater and Blood of Christ was long since spilt upon the ground ? Answ. I shall answer this , by asking another Question : How did Abel , being dead , speak ? Rev. 11. 4. The fourth thing to be inquired into , is , How the Spirit , VVater , and Blood witness . They witness mediately , that is , by means . The last thing to be inquired into , is , How the Spirit , VVater , and Blood agree in one . Thus : They witness to one thing : what the Spirit witnesseth , that VVater witnesseth ; and what VVater witnesseth , Blood witnesseth ; and what VVater and Blood witness , that the Spirit witnesseth , which is love . If it be thus , Then this may serve to inform us of this truth , That God hath not left us without three VVitnesses in earth : God would not have us be without three , by reason that he tenders us so much : he knows our frailties , that we are ready to be set upon by Satan , and to sink in our Spirits for want of VVitnesses : he hath given us three , to confirm us , and establish us , in our mixt state of flesh and blood , lest we should be discouraged , and so faint away in our spirits , because of those corruptions and flesh which are within us : he hath given us his own Spirit , and his own VVater and Blood , to bear witness to our souls of loving kindness and mercy , sanctification , pardon of sin , righteousness , and the like . If it be thus , Then do not say you shall not be Sanctified and made clean : VVater witnesseth Sanctification , and Purity to the soul . Do not say you are not , nor shall be justified , that your sins are not pardoned : Blood speaks it , that your sins are pardoned , and you justified . If it be thus , Then set to your seals to that which the Spirit , VVater , and Blood testifie : the not receiving what they witness , is the cause of abundance of trouble , and sinkings of the spirit . Listen therefore what VVater and Blood , or rather the Spirit in water and blood witnesseth , and it will force you to submit to its testimonies ; and those that have received their testimonies , have set to their seals that God is true . CHAP. IV. Some sweet Discoveries of those glorious things that are spoken of the city of God ; out of Psal. 87. 1 , 2 , 3 ▪ 4 5 , 6 , 7. Vers . 1. His foundation is in the holy mountains . 2. The Lord loveth the gates of Sion , more then all the dwellings of Jacob . 3. Glorious things are spoken of thee , O city of God . Selah . 4. I will make mention of Rahab and Babylon to them that know me ; Behold , Philistia , and Tyre , with Ethiopia : this man was born there . 5. And of Zion it shall be said , This and that man was born in her : and the Highest himself shall establish her . 6. The Lord shall count when he writeth up the people , that this man was born there . Selah . 7. As well the singers as the players on instruments , shall be there : all my springs are in thee . THere are in the first verse of this Psalm , these things to be considered : First , what is meant by foundation here . Secondly , whose this foundation is . Thirdly , where this foundation is . Fourthly , what the holy mountains are in which the foundation is . The first thing to be enquired into , is , What is meant by foundation here . It is meant Christ ; he is a Saints foundation , upon which he builds , or is built . We are built upon the foundation of the Apostles and Prophets , Jesus Christ himself being the chief corner-stone . It is not any thing that a believer builds upon , but Jesus Christ . As a wise master-builder , ( saith Paul ) I laid the foundation , Christ : for other foundation can no man lay , then that is laid , Jesus Christ . Now if any man build upon this foundation , gold , silver , precious stones , wood , hay , stubble , which are false Doctrines and Principles ; every mans work shall be made manifest : for the day shall declare it , because it shall be revealed by fire ; and the fire shall trie every mans work , of what sort it is ▪ If any mans work abide , which he hath built thereupon , he shall receive a reward . If any mans work shall be burnt , he shall suffer loss ▪ but he himself shall be saved ; yet so as by fire , 1 Cor. 3. 10 , 11 , 12 , 13 , 14 , 15. The second thing to be enquired into , is , Whose this foundation is . It is God's foundation , of God's own laying in the mountains : Behold , I lay in Zion for a foundation , a stone , a tried stone , a sure foundation , Isai. 28. 16. And in another place it is said , that the foundation of God standeth sure , 2 Tim. 2. 19. The third thing to be enquired into , is , Where this foundation is : that is to say , in the holy mountains . What is meant by the holy mountains ? See Dan. 9. 16. O Lord , according to all thy righteousness , I beseech thee , let thine anger and thy fury be turned away from thy city Jerusulem , thy holy mountain ; because , for our sins , and for the iniquities of our fathers , Jerusalem and all thy people are become a reproach to all that are about us . And that in Joel 3. 17. So shall ye know that I am the Lord your God , dwelling in Zion my holy mountain : then shall Jerusalem be holy , and there shall be no strangers pass thorow her any more . So that the holy mountain is the City Jerusalem ; it 's Zion : God hath laid his foundation in Jerusalem , in Zion , for Zion to build upon . The Lord loves the gates of Zion more then all the dwellings of Jacob . There are in this verse these things to be considered : First , what the gates of Zion are . They are those that open into Zion , that give an entrance into Zion , that let us into Zion . It is the property of a gate to let in into some place or other : so the gates of Zion are those which give us an admittance into Zion . The second thing to be enquired into , is , what the dwellings of Jacob are . They are these : They dwelt upon somewhat that was not God ; they dwelt upon wickedness , as those that know not God do : see Job 18. from vers. 6 of this Chapter , to vers. 21. Yea , the light of the wicked shall be put out , and the spark of his fire shall not shine ; the light shall be dark in his tabernacle , and his candle shall be put out with him : the steps of his strength shall be straightned , and his own counsel shall cast him down . For he is cast into a net by his own feet , and he walketh upon a snare . The grin shall take him by the heel , and the robber shall prevail against him . The snare is laid for him in the ground , and a trap for him in the way . Terrours shall make him afraid on every side , and shall drive him to his feet . His strength shall be hungerbitten , and destruction shall be ready at his side . It shall devour the strength of his skin ; even the first-born of death shall devour his strength . His confidence shall be rooted out of his tabernalce , and it shall bring him to the king of terrours . It shall dwell in his tabernacle , because it is none of his : brimstone shall be scattered upon his habitation . His roots shall be dried up beneath , and above shall his branch be cut off . His remembrance shall perish from the earth , and he shall have no name in the street . He shall be driven from light into darkness , and chased out of the world . He shall neither have son nor nephew among his people , nor any remaining in his dwellings . They that come after him , shall be astonied at his day , as they that went before were affrighted . Surely such are the dwellings of the wicked , and this is the place of him that knoweth not God . Then that in Psal. 55. 15. Let death seise upon them , and let them go down quick into hell : for wickedness is in their dwelling , and among them . Now the Lord loves the gates of Zion , the outward part of Zion , the entrance of Zion , more then Jacob's dwellings : he cannot endure dwelling places where wickedness is : he cannot endure our dwelling places , that which we dwell and live upon besides God . Glorious things are spoken of thee , O city of God . Selah . The things that are to be enquired into in this verse , are these following ▪ First , what the city of God is . It is that in which God dwells and inhabits , and takes up his abode : it is Zion , Jerusalem ; it is God's people . The second thing to be enquired into , is , what those glorious things are that are spoken of the city of God . See Psal. 45. 13 , 14 , 15. The Kings daughter is all glorious within ; ( which is the Church of Christ : ) her clothing is of wrought gold . She shall be brought to the King Christ Jesus in rayment of needle-work : the virgins her companions that follow her , shall be brought unto thee . With gladness and rejoycing shall they be brought : they shall enter into the Kings palace ; that is , into Christs glory ; whose garments smell of myrrhe , aloes , and cassia , out of the ivory palaces whereby they have made thee glad , vers. 8. Kings daughters were among thy honourable women : upon thy right hand did stand the queen in gold of Ophir , vers. 9. See that in Isai. 33. 20 , 21. Look upon Zion , the city of our solemnities : thine eyes shall see Jerusalem a quiet habitation , a tabernacle that shall not be taken down : not one of the stakes thereof shall ever be removed , neither shall any of the cords thereof be broken ; but there the glorious Lord will be unto us a place of broad waters and streams , wherein shall go no galley with oars , neither shall gallant ships pass thereby . See Rev. 21. 1. And I saw a new heaven and a new earth . This new heaven and earth is a state of righteousness : See 2 Pet. 3. 13. Nevertheless we , according to his promise , look for new heavens and a new earth , wherein dwelleth righteousness : that is , such heavens and such an earth as is free from all corruption and sin . This new heaven and new earth is spoken of in Isai. 45. 17. For behold , I create new heavens and a new earth ; and the former shall not be remembred , nor come into minde . This new heaven and new earth is described there to be such an estate of glory , in which the voice of weeping shall be no more heard , nor the voice of crying , vers. 19. but Jerusalem shall be created a rejoycing and a joy , vers. 18. And he who blesseth himself in the earth , shall bless himself in the God of truth ; and he that sweareth in the earth , shall swear by the God of truth ; because the former troubles shall be forgotten , vers. 16. For the first heaven and first earth were passed away : they shall not be remembred , nor come into minde . Which first heaven and earth is that state of things in and under which the Saints are now : Whose voice then shook the earth ; but now he hath promised , saying , Yet once more I shake not the earth onely , but also heaven , Heb. 12. 26. God is now a shaking the old heaven and earth , and they begin to fall apace , and to make way for the new heavens and earth . And there was no more sea : That is , no more troublesomness , confusedness , broils , waves , tempests , and storms . This John saw , and it will shortly be fulfilled . And I John saw the holy city , new Hierusalem , coming down from God out of heaven , prepared as a bride adorned for her husband . This holy City , new Hierusalem , is the Church of Christ in her glorious triumphing estate . It is therefore said to come down from God out of heaven , because it hath all its newness and holiness from God , and from heaven , by which she is now prepared and adorned for her husband . And I heard a great voice out of heaven , saying , Behold , the tabernacle of God is with men , and he will dwell with them , and they shall be his people ; and God himself shall be with them , and be their God . Iohn heard a voice from heaven , which called him to behold , see , and take notice , that God would tabernacle in men , make men his tabernacle . He tells Iohn that this his tabernacle is with men ; he doth not tell him it shall be with men ; but it is already ; he dwells himself with the Saints already : intimating unto us this , that it is so in the counsel of God . There is a great deal in that word himself : he dwells in us now by the Spirit : ( Ye are the habitation of God by the Spirit : ) but he will dwell himself , in his own proper substance , being , and person : God himself shall be with them : He is with us now , but he shall be with us in greater glory : and he will dwell with us : Now he is in us and with us for a while , and then withdraws himself ; but then he shall take up his dwelling for ever in our hearts : and we shall be his people : We are his people now ; but we shall be so his people , as that his name shall be written upon our foreheads , that we shall be distinguished from the world : the world shall acknowledge us to be his : and he shall be their God : He is their God now , but it shall appear to all then that he is their God . And God shall wipe away all tears from their eyes ; and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : for the former things are passed away . Here is a further description of Hierusalem's state . When God comes to dwell among us himself , when he himself comes to be with us , he will put an end to all our sorrow , and crying , and pains ; yea , he will wipe away all our tears ; so that we shall weep no more ; he will take away death , even that death through fear of which many were all their life-time subject to bondage , Heb. 2. 15. and we shall live for ever in his sight : and the reason is , Because the former things are past away . And he that sate upon the throne , said Behold , I make all things new . And he said unto me , Write : for these words are true and faithful . And he said unto me , It is done . Here is Christ upon the throne , calling us to behold that he makes all things new . Friends , Jesus Christ is doing of it , and he will restore his people into a better and more firm estate then they were in in the first Adam ; and for the confirmation of this , commandeth John to write it as a thing already done . Things to come , which are decreed in the counsel of God , are as certain as if they were past : for God cannot change nor alter : therefore he saith , I am Alpha and Omega , the first and the last , ver. 6. Now at the ninth verse he saith , And there came unto me one of the seven Angels which had the seven vials full of the seven plagues , and talked with me , saying , Come up hither ; ( Here the Spirit of the Lord calls up John above himself , that so he might see and receive the visions of the Lord ) I will shew thee the Bride the Lambs wife , that is , the Church of Christ in her glorious estate . And he carried me away in the spirit to a great and high mountain , which is Christ , that so he might take a view of the spouse of Christ in her glory . Which thing holds forth this to us , that none can take a right view of the new Jerusalem , unless they be taken from earth into heaven . And shewed me that great city , the holy Jerusalem , descending out of heaven from God , having the glory of God , that is , the light , wisdom , power , beauty , and excellency of God : no less then the very glory of God is the new Ierusalem clothed with . And her light was like unto a stone most precious , even like a jasper stone ; which is full of beauty , excellency , and glory . And cleer as crystal , that is , in respect of its bright shining and glistering light ▪ And had a wall great and high ; which speaks the security , defence , and safetiness of the City . And it had twelve gates ; which signifieth this to us , the hardness and difficulty of enemies to enter in . And at the gates twelve angels , to keep the gates , that none but the righteous enter in . And names written thereon , which are the names of the twelve tribes of the children of Israel ; that is , all the Elect of God , both Jews and Gentiles , that are not Israelites after the flesh , but true Israelites . Which holds forth this to us , that those that are to enter into the City , their names are written upon the gates of the City . On the east three gates , on the north three gates , on the south three gates , and on the west three gates . Which holds forth this unto us , That out of all the four quarters of the earth , the Elect shall be gathered . See Mat. 24. 31. And he shall send his angels with a great sound of a trumpet ; and they shall gather together his elect from the four windes , from one end of heaven to the other : or , from the uttermost parts of the earth , to the uttermost part of heaven , Mark 13 , 27. And some shall be let in at one gate , and some at another . And the wall of the city had twelve foundations ; which speaks the sureness of its foundation : and in them the names of the twelve apostles of the Lamb ; to signifie unto us , that the ground and foundation of this City is laid upon the doctrine of the Apostles and Prophets , Jesus Christ being the corner-stone . And he that talked with me , had a golden reed to measure the city , and the gates thereof , and the wall thereof . Measuring with Reeds , was a thing of great use , as we read among the Prophets . Because every thing of this spiritual Ierusalem is glorious , therefore the measuring-reed is said to be of gold . This golden Reed is the Spirit . And the city lieth foursquare : which presents us with this , The fastness and unmoveableness of its stature : for round things are easily rolled and moved aside ; but square things are not . Seeing we receive a kingdom that cannot be shaken , let us have grace , whereby we may so serve God , that we may please him , with reverence and fear , Hebr. 12. 28. And the length is as large as the breadth . And he measured the city with the reed , twelve thousand furlongs : the length , and the breadth , and the height of it are equal . The Angel with his golden Reed measureth the square side of the City , both in length , breadth , heighth , and depth of it and findeth each of them to be Twelve thousand furlongs ; which after 8 furlongs to the mile , maketh in our account fifteen hundred miles , as some say ; and so the whole square of this great City cometh to six thousand miles ; which is a great compass ; and holdeth forth unto us the great largeness of this City , that there is room enough for all the inhabitants thereof , yea most pleasant and commodious rooms . And he measured the wall thereof , an hundred fourty and four cubits , according to the measure of a man , that is , of the angel : which , after our common account of two Cubits to a Yard , amount unto seventy and two yards ; which is a great thickness , even so thick , as no enemy can break in . And the building of the wall of it was of jasper ; that is , spotty , greedy , green , and flourishing . And the city was pure gold , without any mixture . Like unto clear glass , pure and glistering . And the foundations of the wall of the city were garnished ; beautified and adorned with all manner of precious stones , which were written upon the brest-plate of the High-priests under the Law . But here we are not to think that the city of God is of such metal and matter indeed , as is here described : but the holy Ghost would give us some taste of it , and , after a sort , shadow out unto us under these things , which are of most esteem amongst men , what the glory and excellency of this new Hierulem is . And the twelve gates were twelve pearls ; every gate was of one pearl : and the street of the city was pure gold , as it were transparent glass . All which hold forth to us the braveness , beautifulness , gloriousness , glistering , and admirableness of the City . If the gates be of Pearl , and the street of gold , then what are the inmost rooms ! And I saw no temple therein , as was in the old Ierusalem . For the Lord God Almighty , and the Lamb , are the temple of it . As the City hath no need of the Temple , so it hath no need of the sun , neither of the moon , to shine in it : that is , it hath no need of any light : for the glory of God did lighten it , and the Lamb is the light thereof . God and Christ is all in all there . The kings of the earth do bring their glory and honour into it . Though none of the Kings and Nobles of the Gentiles might be admitted into the old Jerusalem , yet they have free passage into this . And the gates of it shall not be shut at all by day . The gates of this City always stand open for believers to come in , as not fearing enemies . For there shall be no night there . All shall be light . And they shall bring the honour and glory of the nations into it ; and throw it down at Christ's feet . And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination ▪ or maketh a lye , but they that are written in the Lambs book of life . No unclean thing shall enter in here . Now in Chap. 22. to verse 6. he speaketh of a pure river of water of life : This River is Christ , who is pure : the Water of this River , is the Spirit , that flows from him , and begets life in us . Clear as crystal . There is no muddiness in it . Proceeding out of the throne of God and the Lamb . Which holds forth unto us , that God in Christ is the original of all our life and happiness . In the midst of the street of it , and of either side of the river , was there the tree of life ; which is Christ : which bare twelve manner of fruits : Which speaketh those varieties of pleasures and delights that are in Jesus Christ . And yeelded her fruit every month , as well in summer as in winter : Which speaks this to us ▪ the plenty of pleasures and delights that are in Jesus Christ . And the leaves of the tree were for the healing of the nations ; to preserve them from all diseases and griefs , sorrow and pain , and sickness . The tree stands not in an outward corner of the City ▪ but in the midst of the street , and of both sides of the river , that all the Citizens of Jerusalem might freely come unto it , and taste of the fruits of it . And there shall be no more curse . We shall be no more subject to any curse in the heavenly Paradise , as Adam was in the earthly . But the throne of God and the Lamb shall be in it . God shall be on his throne , and the Lamb there . And his servants shall serve him ; yea , they shall see his very face , ( which Moses could not endure the sight of ) and be taken with his glory . And his Name shall be in their foreheads ; which shall distinguish them from the world : yea , his Name shall be so seen in their foreheads , that all the world shall take notice of it . And there shall be no night there , and they need no candle , neither light of the sun : for the Lord God gives them light ; and they shall reign for ever and ever with the Lord . And he said unto me , These sayings are faithful and true . And the Lord God of the holy prophets sent his holy angel to shew unto his servants the things which must shortly be done . All which are spoken of the City of God . Selah . And if you look into the 54 , 60 , 62 , 65 of Isaiah , you shall see further what glorious things are spoken of the City of God . I will make mention of Rahab and Babylon to them that know me . The first thing to be inquired into in these words , is , What Rahab is . It is Egypt : See Isa. 51. 9. Awake , awake , put on strength , O arm of the Lord ; awake as in the ancient days , in the generations of old . Art thou not it that hath cut Rahab , and wounded the dragon ? See Psal. 89. 10. Thou hast broken Rahab in pieces . Or ▪ Rahab may be taken for the harlot . Heb. 11. 31. By faith , the harlot Rahab perished not with them that believed not , when she had received the spies with peace . The second thing to be inquired into , is , What Babylon is . It is a great City , Rev. 18. 10. Alas , alas , that great city Babylon . The third thing to be inquired , is , What Gods making mention of Rahab and Babylon is . It is his making known and discovering of Rahab and Babylon . The fourth thing to be inquired into , is , to whom God will make mention of Rahab and Babylon : and that is , to those that know him ; to those that are acquainted with God ; that have not an outward cognizance of God , but a divine inward knowledge of him : God will make mention of Rahab and Babylon to them that thus know him . What , make mention of Rahab and Babylon ? Why ? What is to be seen in Rahab ? Is there any thing to be seen that is worth the seeing , in Egypt , where there is nothing but blackness ▪ darkness , bondage , cruelty , and the like ? Yes , this man was born there . Who is that ? Christ . VVhat , Christ born in Egypt , among the Egyptians , where there is nothing but cruelty , darkness , and bondage ? This is strange . God will make mention of this , to them that know him , as an incouragement to them to believe , notwithstanding their darkness and bondage , that Christ shall be born in them . Or , Rahab here ▪ may be taken for the harlot . If you take Rahab for the harlot , then it is thus : God will make mention of Rahab the harlot to them that know him . VVhat , a harlot ? Is there any thing to be seen or learn'd from her ? Yes ; though she was a harlot , yet she obtained mercy ; and so it is an incouragement to us . Gods making mention of Rahab the harlot to them that know him , is his letting them see , that she obtained mercy ; that so it might be an incouragement to those to whom he makes mention of it , to believe . I will make mention of Babylon likewise to them that know me . VVhy , is there any thing to be seen in Babylon , among the Babylonians ? Yes : This man was born there . VVhere ? In Babylon , among the Babylonians , those sinful persecuting creatures , that held the people of God in captivity : this God will make mention of to them that know him , as an incouragement to them likewise . Behold , see , take notice . What shall we take notice of ? Philistia . What is Philistia ? A Country , of which the Philistims came . What is to be seen there ? This man was born there . Where ? Among the Philistims that fought against Christ , and were enemies to him . Behold , see , take notice of Tyre . What is Tyre ? A City , Mat. 11. 21 , What is to be seen there ? This man was born there . What , born in that sinful City ? Yes . Behold , Ethiopia . What was Ethiopia ? A Country , of whom the Ethiopians came , that is , Blackamores . What is to be seen there ? This man was born there . Where ? Among the Blackamores , those sullied , sinful , black creatures . So that if Satan makes the question , how Christ can be born in such an Egyptian Babylonish Rahab-like heart as thine is ; make mention of Rahab and Egypt , and tell him ▪ That this man was born there . If Satan makes the Question , how Christ can be born in thee , that art so Philistia and Tyre-like ; Behold Philistia and Tyre , and tell him , That this man was born there . If Satan tempt thee with thy blackness and sulliedness ▪ and makes thee question whether Christ be born in thee , from thy blackness and sulliedness ; Behold Philista ; and tell Satan , That this man was born there . As it was said of Rahab and Babylon , Philistia ▪ Tyre , and Ethiopia , That this man was born there : so it shall be said of Zion . And of Zion it shall be said ▪ This man , and that man , that is , man and man , the man Christ Jesus , and the man David , was born in her . And the Highest himself shall establish her . God himself shall establish her with grace , shall root her and ground her in himself , against all winds of Doctrine , temptations , sin ▪ and the gates of hell . The Lord shall count , or , reckon , when he writeth up the people ( among the living in Jerusalem ▪ Isa. 4. 3. In the writing of the house of Israel , Ezek. 13. 9. ) That this man Christ , was born there . Born where ? In Zion . Selah . He that hath an ear to hear , let him hear . As well the singers , as the players on instruments shall be there . Where ? In Zion ; and shall make sweet and heavenly musick and melody in their hearts to God . What singers and players on Instruments shall be there ? Not carnal singers , but such as can sing the song of the Lamb ; and not carnal players or carnal Instruments neither , but spiritual . The Psalmist ends the Psalm with this sweet saying , All my springs are within thee : As if he should say , I am nothing but what I am from thee , thy springs are mine ; all my springs of comfort joy , parts , are in thee ; and if thou withdrawest them , I die : my lower and upper springs are in thee , my lesser and my greater . Christ saith of his people , A garden inclosed is my sister , my spouse ; a spring shut up , a fountain sealed ▪ a fountain of gardens , a well of living waters and streams , from Lebanon ▪ Cant. 4. 12 , 15. Therefore with joy , shall ye draw water out of the wells of salvation , Isa. 12. 3. Therefore are they before the throne of God , and serve him day and night in his temple ; and he that sitteth on the throne shall dwell among them . They shall hunger no more , neither thirst any more ; neither shall the sun light on them , nor any heat : for the Lamb which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of waters ; and God shall wipe away all tears from their eyes , Rev. 7. 15 , 16 , 17. CHAP. V. Some sweet Discoveries of the way Christ takes to undo a man , and take away his Life , Light , Understanding , Knowledge , Wisdom , and so make him a meer begger ; out of Isa. 6. 5 , 6 , 7. Vers . 5. Then said I , Wo is me , for I am undone ; because I am a man of unclean lips , and I dwell in the midst of a people of unclean lips : for mine eyes have seen the King , the Lord of hosts . 6. Then flew one of the Seraphims , unto me , having a live coale in his hand which he had taken with the tongs froṁ off the altar . 7. And he laid it upon my mouth , and said , Loe , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged ▪ IN the verses going before , the Prophet Isaiah gives a description of that discovery that he had of the Lord , and of the time when he had it : the description of his dicovery is part of the first verse , to the fifth : the time when he had this discovery , is set down in the first words of the first verse , which was in the year that King Vzziah dyed , 2 Chron. 26. 23. The Prophets discovery of the Lord , is as followeth . I saw the Lord sitting upon a throne ; as ready to judge , Psa. 9. 7 , 8. But the Lord shall endure for ever : he hath prepared his throne for judgement , and he shall judge the world in righteousness ; he shall minister judgemen to the people in uprightness . See Dan. 7. 9 , 10. I beheld till the thrones were cast down , and the Ancient of days did sit , whose garment was white as snow , and the hair of his head like the pure wool ; his throne was like the very flame , and his wheeles as burning fire ▪ a fiery stream issued and came forth from before him : thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . The judgement was set , and the books were opened . See that in Rev. 4. 2 ▪ 3. And immediately I was in the Spirit , and behold , a throne was set in heaven , and one sate on the throne ; and he that sate , was to look upon like a jasper , and a sardine ; two glistering stones . And there was a rain-bowe round about the throne , in sight like unto an emerald ; which holds forth the Covenant of Grace . See Revel. 6. 16. And they said to the mountains and rocks , Fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the Lamb . And that in Rev. 20. 12. And I saw the dead ▪ small and great , stand before God : and the books were opened , and another book was opened , which is the book of life : and the dead were judged out of those things which were written in the books , according to their works . At vers. 19. And I saw a great white throne , and him that sate on it , from whose face the earth and the heaven fled away , and there was found no place for them . Or , the Throne may be taken thus : A Throne denotes Dignity , Rule , Kingliness , Authority : Sitting holds forth Rest . The words being thus explained , the meaning of them is this : Isaiah saw the Lord sitting upon the Throne ; that is , ruling , reigning , triumphing , in a peaceable manner , over his enemies . High , and lifted up ; that is , far above all principalities and powers , might and dominion , and every name that is named , not onely in this world , but that which is to come , Eph. 1. 21. And his train filled the temple : That is , the skirts of his Robes ▪ with which he sate upon the Throne , filled the Temple , that is , the Saints : for they are the Temple of the living God , 1 Cor. 3. 16 , 17. Above it ( that is , above the Throne ) stood the Seraphims . What are those ? Angels appearing as fire , Psal. 104. 4. Who maketh his angels spirits , his ministers a flaming fire . These stood and attended Christ . See Dan. 7. 10. Thousand thousands ministred unto him , and ten thousand times ten thousand stood before the Ancient of days ▪ that sate upon the Throne , whose garments were white as snow . Each one had six wings : with twain he covered his face ; as not able to endure the brightness of Christ's glory ; even as Moses did : see Exod. 3. 6. Moreover , he said , I am the God of thy fathers , the God of Abraham , the God of Isaac , and the God of Jacob . And Moses hid his face : for he was afraid to look upon God . See that likewise in 1 King. 19. 11 , 12 , 13. And he said , Go forth , and stand upon the mount before the Lord . And behold , the Lord passed by , and a great and strong winde rent the mountains , and brake in pieces the rocks before the Lord ; but the Lord was not in the winde : and after the winde , an earthquake ; but the Lord was not in the earthquake : and after the earthquake , a fire ; but the Lord was not in the fire : and after the fire , a still small voice . And it was so , when Elijah heard it , that he wrapped his face in his mantle ▪ and went out ▪ and stood in the entring in of the cave . Elijah could not endure the glory of God , and therefore puts a mantle before his face . And with twain he covered his feet ; as abashed in apprehension of their own infirmities and imperfections , compared with God's incomparable perfection and majestie , Job 4. 18. Behold , he put no trust in his servants , and his angels he charged with folly . And with twain he did flie : Which speaks their readiness and swiftness to go about God's business , Psal. 110. 20. Bless the Lord , ye his angels , that excel in strength , that do his commandments , hearkning unto the voice of his word . And one cried to another , or , this cried to this , Holy , holy , holy . Their constant employment is praising God . See Rev. 4. 8. And the four beasts had each of them six wings about them , and they were full of eyes within ; and they rest not day and night , saying , Holy , holy ▪ holy Lord God Almighty ▪ which was , and is , and is to come . The whole earth is full of his glory ; or , his glory is the fulness of the whole earth : He fills heaven and earth with his glory : we can look nowhere , but behold glory . Psal. 104. 24 , 25. Lord ▪ how manifold are thy works ! in wisdom hast thou made them all : the earth is full of thy riches ; so is this great and wide sea . And the posts of the door moved at the voice of him that cried ; and the house was filled with smoak ▪ that is , the posts of the door of the house or temple moved . The posts are those upon which the door hangs : Their moving was a signe of God's indignation . See Amos 9. 1. I saw the Lord standing upon the altar , and he said Smite the lintel of the door , that the posts may shake ; and cut them in the head all of them ▪ and I will slay the last of them with the sword : he that fleeth of them , shall not flee away ; and he that escapeth of them shall not be delivered . And the house was filled with smoak : Another signe of his fierce anger incensed . See Psal. 18. 7 , 8. Then the earth shook and trembled ▪ the foundations of the hills moved and were shaken , because he was wroth . There went up a smoak out of his nostrils , and fire out of his mouth devoured ; coals were kindled by it . See Deut. 29. 20. The Lord will not spare him but then the anger of the Lord , and his jealousie shall smoak against that man . Or by smoak here is meant darkness : see Rev. 15. 8. And the temple was filled with smoak from the glory of God , & from his power : and no man was able to enter into the temple , till the seven plagues of the seven angels were fulfilled . In this symbolical Vision , Isaiah saw the Lord ; and the discovery of the Lord had such an efficacie and power upon his spirit , that he was forced to cry out , that he was undone . So that the words are a fruit of that discovery that Isaiah had of Christ . And there are in them these things to be considered : First , Here is what Isaiah said when he saw the Lord : Wo is me , or , Wo belongs to me ; it is my portion . Secondly , Here is the reason of that saying , Wo is me ; and that is , For I am undone , that is , cut off . Thirdly , Here is the ground why he said he was undone ; which is threefold : 1. Because I am a man of unclean lips ; that is , because he was vile . 2. I dwell in the midst of a people of unclean lips . 3. Because mine eyes have seen the King , the Lord of hosts . That which we shall raise from the words , is this : That a true seeing the Lord , is accompanied with these things following : First , It undoes a man . Secondly , It makes him cry out , Wo is he . Thirdly , It makes him cry out that he is a man of unclean lips . Fourthly , That he dwells in the midst of a people of unclean lips . I. First of all , A true discovery of the Lord , undoeth a man ; that is , cuts him off from what he is , or can do . As for Samaria ▪ her king is cut off , as the foam upon the water , Hos. 10. 7. As the foam upon the face of the water is cut off , so is that man cut off and beheaded , that hath seen the Lord . Or , it may be meant that Isaiah was cut off in his own apprehensions & thoughts . Or , the word undone may be taken thus : An undone man is one that hath nothing to live upon of his own ; no victuals or cloathes of his own : Friends , to be undone , is to have nothing to live upon of our own ; as parts , gifts , righteousness , doing , working , being , thinkings , conceits , self-perswasions , high estimation of our selves , fancies , fictions , and the like ; but to live upon somewhat of another , which is Christ . There is in a true undoing of a man by the sight of the Lord , these things following : First , There is a striking of a man down . When God intends good to a soul , the first work that God takes with him , is , he strikes him down stark dead , that he never lives any more to himself , or to sin , or to the devil , but unto God . In this manner Paul was struck down , as he journeyed with letters to Damascus : he came neer to Damascus , and suddenly there shined round about him a light from heaven ; and he fell to the earth , and heard a voice saying unto him , Saul , Saul , why persecutest thou me ? Acts 9. 3 , 4. Much like to this , is that in Rev. 1. 17. And when I saw him , I fell at his feet as dead . Secondly , A true discovery of the Lord , takes away a man's sight , that he cannot see with his own eyes . Friends , if God intends us good , he will put out our eyes ; he will blinde us , that we shall not see in our own light ▪ as he did Paul ▪ And Saul arose from the earth ; and when his eyes were opened , he saw no man ▪ but they led him by the hand , and brought him into Damascus . See Acts 9. 8. and 22. 11. We would live and see , but God will destroy our life and sight , if he intend us good . Thirdly , A true discovery of the Lord , takes away a mans strength and breath . See Dan. 10. 16 , 17. And behold , one like the similitude of the sons of men , touched my lips . Then I opened my mouth , and said unto him that stood before me , O my Lord , by the vision my sorrows are turned upon me , and I have retained no strength : for how can the servant of this my Lord talk with this my Lord ? for as for me , straightway there remained no strength in me ▪ neither is there breath left in me . It takes away our breathing after God , and our strength , our power to do this and that ▪ to subdue sin , withstand temptation , and to wrestle with God , ond the like . We are ready to vaunt , and say , This is that which we have done by our might , for the honour of our majestie : but God will , if he intend good to us , confound our breathings and strength , yea , all that we are , or can do . Fourthly , A true discovery of the Lord confounds a mans Understanding . See Prov. 30. 1 , 2. The words of Agur the son of Jakeh , even the prophecie : the man spake unto Ithiel , even unto Ithiel and Vcal . Surely I am more brutish then any man , and have not the understanding of a man . Our understandings are a great hinderance to us , in the knowledge of the things of God ; and till our understanding of things be destroyed , we shall not see into the truth of things . Fifthly , A true discovery of the Lord ▪ destroys our Knowledge , We would and do know things ; and no further then things do sute with our knowledge , do we take things to be truth . We make our Knowledge the measure of all Truth . But a true sight of God , will confound it : If once you come to see the Lord ▪ then you will say , you have not the understanding of a man ; As I was forced to say . Sixthly , A true sight of the Lord , destroys our Wisdom that makes us wise in our own eyes . We think we are wise , and we need not the wisdom of God , whenas our wisdom is foolishness . We think we carry our selves wisely : but God will destroy the wisdom of the wise . We think we are wise to do good , and all other wisdom is nothing to our own : but a true sight of God will put an end to it . Seventhly , A true discovery of the Lord , destroys all mans Holy walkings : Not that I am against holy walkings , if they be the holy walkings of Christ : it destroyeth all that a man hath trusted in , and put confidence in , beside the Lord ; all his natural faith and hope of being saved ; all his speakings , pride , selfishness , and the like . II. A true sight of God doth not onely undo a man , but discovers sin to him , and makes him cry out , that he is a sinner , that he is a man of unclean lips , that he hath sinned against the Lord : Against thee , thee onely have I sinned , and done this evil . It makes a man abhor himself : I have heard of thee by the hearing of the ear , but now mine eye hath seen thee ; wherefore I abhor my self , and re pent in dust and ashes , Job . 42. 5 , 6. III. A true sight of God , makes a man cry out that he dwells among a sinful people : O it is a wicked people among whom I dwell and live ! It makes him cry out of their sinfulness . A soul that hath seen God , cries out of sin ▪ whereever he sees it ; and of his dwelling in the tents of Sechem . It doth not onely make a soul cry out that he is a man of polluted lips , but makes him acknowledge , that the people among whom he dwells are sinful . A man that hath seen the Lord , will not onely cry out that he himself hath sinned , but that those among whom he dwells have sinned . IV. A true sight of God makes a man cry out , Wo is him : wo and destruction belongs to me , for I am undone ▪ I am a man of polluted lips , for I have seen the Lord . Friends , if once you come to see the Lord , then you will cry out ▪ Wo is you , wo is you , we are undone ▪ we know not what to do ; How shall we do to be saved ? Then flew one of the Seraphims unto me : That is ▪ one of the fiery Angels , at the command of God . See Psal. 103. 20. It is said , It flew : It speaks the swiftness with which it went to Isaiah ; it speaks the haste that it made to him , Isaiah being in an undone state . Having a live coal in his hand ▪ This Seraphim did not fly empty to Isaiah , but it had in his hand a live coal ; it came with somewhat to enliven and comfort Isaiah in this state . But what is this live coal ? And whence had the Seraphim it ? This live coal is the Spirit : And the Seraphim , had taken it with the tongs from off the altar : which Altar , in the type of it , was the Altar of burnt offerings , where the fire never went out , and upon which the fat of the Peace-offerings was burnt : See Lev. 6. 12. The Antitype of which Altar is Christ : so that the Seraphim had it from Christ . The tongs are that with which he took the coal from off the Altar . And he laid it upon the prophets mouth ; or ▪ caused it to touch the Prophets lips . And said , Lo , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged . The coal touching the Prophets lips , is nothing but a secret perswasion by the Spirit , that his iniquity was done away . God no sooner strikes a man down dead , and undoes him , but he sends a Seraphim with a live coal , to tell him good news , that his sins are pardoned , and his iniquities are done away . If it be thus , Then this may serve to discover a true sight of the Lord from all false sights of him . Friends , if it be a true sight of the Lord that you have had , then it hath undone you , taken away your Strength , Breath ▪ Understanding ▪ Knowledge , Wisdom , Light , Life , &c. It hath robbed you of all yours , made you a meer beggar , so that you have nothing of your own to trust to ▪ feed and live upon : It hath stricken you stark down dead ; dead to every thing of your own and of the worlds , and alive to God : it hath crucified you , slain you , that you no more live ▪ but Christ lives in you : it hath forced you to cry out , Wo is you , wo is you ; for you are of unclean lips , and you dwell among a people of unclean lips . He that hath an ear to hear ▪ let him hear . If it be so , Then do not cozen and cheat your own souls : do not say you have seen , when you have not seen him . VVhat , have you seen the Lord , and are not dead , and are not undone ? VVhat have you seen the Lord , and are alive ? Do not lye . I beseech you , let not a deceived heart lay hold on you ; do not feed on lyes , in this respect . If you have not seen him , speak the truth , and do not decieve your own souls : if you have seen him , he hath stricken you down dead . If you say you have seen him , & are yet alive , then I know not what seeing of him is . If it be so , Then this may serve to discover the goodness of God , that when he hath struck a soul down dead , and took away his life from him , undone him , forced him to cry out that he is undone , and that wo , wo is he , for he is a man of uncircumcised lips , and dwells among a people of unclean lips ; yet , that God should not suffer that man to be swallowed up in despair , but should cause to flie one of his Seraphims unto him with a live coal in his hand , and to lay it upon his mouth , to put life into him , and say , Lo , this hath touched thy lips , and thine iniquity is taken away ▪ and thy sin purged ; and should say ▪ O man greatly beloved , fear not ; peace be unto thee : be strong , yea , be strong ; As he did to Daniel , Dan. 10. 19. This is admirable . If it be so , Be not afraid to be undone , to lose your Life , Light , Breath , Understanding , Knowledge , Wisdom , and Strength . O it is sweet , sweet : do not think much , though God by the discoveries of himself to you , rob you of all you have ▪ leave you a begger . Be not afraid of the discoveries of sin ; do not fear that you shall be swallowed up in despair , if God should discover your self and sin to you : so soon as ever he hath discovered sin to you , undone you , taken away your life , he will send a Seraphim with a live coal in his hand , a coal that hath life in it , and will lay it upon your mouth , and say to you , This hath touched thy lips , and thine iniquity is taken away , and thy sin purged , Thou art greatly beloved ; fear not ; peace be unto thee ; be strong ; and so fetch life in thee again , keep thee from sinking in spirit , and being swallowed up in despair . And you shall no more live your own life , but for ever live the life of God ; And you shall no more understand and know things , and see things in your own understanding knowledge , and light : but in the understanding , knowledge , and light of God : you shall do nothing in and by your own strength and wisdom , nor breathe after God in your own breath : but you shall do all things in the strength and wisdom of God , breathe after himself in the breath of God . Selah . If it be so , Beg of God a discovery of Christ upon the throne ; of a risen Christ ; that it may undo you , take away your Life , VVisdom ▪ Strength , Understanding , Knowledge , Light , Strength . It is a sweet thing to be undone , to be stript of all a man hath , to lie naked before God ; and we to have nothing and be nothing of our own , but to have all and be all in God : it is the greatest work God can do for a soul , and it is the greatest mercy God can shew to a soul . If it be so , Then O that I had a discovery of a risen Christ , of Christ upon the throne , saith the soul . Do you know what you desire , what you ask for ? Are you contented to be undone , to lose all that you have and are ? Are you willing to have all burnt up in you by that fiery flame that issueth out of Christs mouth ? Then he will manifest himself to you , and you shall know the Lord indeed and in truth , in your souls . CHAP. VI . Some sweet Discoveries of what shall be in the later days , out of Zech. 14. 20 , 21. Vers . 20. In that day , shall there be upon the bells of the horses , HOLINES VNTO THE LORD : and the pots in the Lords house shall be like the bowls before the altar . 21. Yea every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts : and all those that sacrifice , shall come and take of them , and seethe therein . And in that day , there shall be no more the Canaanite in the house of the Lord of hosts . THe words are a Prophecie of what shall be in the later days , and of the time in which shall be that which is prophesied of . What shall be , are these things following . First , There shall be upon the bells of the horses , Holiness unto the Lord . Secondly , The pots in the Lords house , shall be like the bowls before the altar . Thirdly , Every pot in Jerusalem and in Judah , shall be holiness unto the Lord of hosts . Fourthly ▪ All they that sacrifice , shall come and take of them , and seethe therein . Fifthly , In that day , there shall be no more the Canaanite in the house of the Lord of hosts . Sixthly , The time when all these things shall come to pass ▪ will be , In that day . There are in the first verse of the words , these things to be considered : First ▪ what the bells of the horses are . Secondly , what the meaning of that saying is , There shall be upon the bells of the horses ▪ Holiness unto ▪ the Lord . Thirdly ▪ what the Lords house is . Fourthly , what the pots in the Lords house are . Fifthly ▪ what the altar is . Sixthly , what the bowls before the altar are . Seventhly , in what sence the pots in the Lord's house shall be like the bowls before the altar . The first thing to be enquired into , is , What the bells of the horses are . They are the bridles of the horses , which govern , rule , and command the horses . Bridles are such , that are put into the horses mouthes , to restrain them . The second thing to be enquired into , is , What the meaning of that saying is , There shall be upon the bells of the horses , Holiness unto the Lord . The Prophet having spoken before , of the horses overthrow , and other cattel of the enemies , ( see v. 15. ) he addeth , to make up the measure , That all their spoils , even the very deckings of their furniture , should be consecrated to God , to make utensils for his service . The meaning is , God shall convert to his service , in his Church , all such things as before were employed against him . See this interpretation further cleared , in Isai. 23. 17 , 18. And it shall come to pass , after the end of ten yeers , that the Lord will visit Tyre , and she shall turn to her hire , and commit fornication with all the kingdoms of the world upon the face of the earth : and her merchandise and her hire shall be holiness to the Lord ; it shall not be treasured , nor laid up : for her merchandise shall be for them that dwell before the Lord , to eat sufficiently , and for durable cloathing . Her hire shall be holiness unto the Lord ; that is , shall be converted to the service of God , which was before employed against God . Or , the meaning of that saying , There shall be upon the bells of the horses , Holiness unto the Lord , may be this : There shall be holiness seen upon mean things poor things comparatively , as a Bridle is : A man shall look nowhere , but he shall see Holiness written , yea , upon the most contemptible things : If a man look behinde him , or before him , or on either side of him , he shall see Holiness , that is ▪ he shall see somewhat of God in every thing in the world ; shall see Holiness in mount Zion : though mount Zion now seems to be that she is not , black , unholy , yet there shall be Holiness seen there : for it shall shine forth , and all the world shall see it : See Obadiah vers. 17. Vpon mount Zion shall be deliverance , and there shall be holiness . As there is written Holiness upon the brestplate of our high-priest Christ Jesus : so shall there be Holiness written upon us , upon mount Zion ; and it shall be visible too , as it is in our Head , and as it was in the High-priest under the Law : See Exod. 39. 30. And they made the plate of the holy crown of pure gold , and wrote upon it a writing like to the ingraving of a signet , Holiness to the Lord , or of the Lord . And as holiness was ingraven upon the Brestplate of the High-priest under the Law : so it shall be upon us . Consider that in Joel 3. 17. So shall ye know that I am the Lord your God , dwelling in Zion , my holy mountain . Zion is holy , but the world sees it not , and therefore the world speaks evil of Zion . Then shall Jerusalem be holy , or holiness ; and there shall be no stranger pass thorow her any more . God looks upon Jerusalem to be holy , now ; but when there shall be no stranger pass thorow her , then she shall be more holy ; then she shall be visibly holy ; holiness shall so break forth in her , that the world shall acknowledge her to be holiness to the Lord . The third thing to be enquired into , is , What the Lords house is . It is Zion , it is Jerusalem : the Lords house are those in whom he dwells ; and they are his people . The fourth thing to be enquired into , is , What the pots in the Lords house are . The pots in the letter , were those that were made use of under the Law , and were made of brass . See Exod. 38. 3. He made all the vessels of the altar , the pots , and the shovels , and the basins , and the flesh-hooks , and the fire-pans , all the vessels thereof , made he of brass ; and they were such in which they sod the holy offerings . See 2 Chron. 35. 13. And they rosted the passeover with fire , according to the ordinance ; but the other holy offerings sod they in pots , and in caldrons , and in pans , and divided them speedily among the people , and afterwards they made ready for themselves and the priests , because the priests the sons of Aaron were busied in offering of burnt offerings . See that in Ezek. 46. 22 , 23 , 24. In the four corners of the court , there were courts of fourty cubits long , and thirty cubits broad ; these four corners were of one measure : and there was a new building round about in them , round about them four : and it was made with boylingplaces under the rows round about . Then said he unto me , These are the places of them that boil , where the ministers of the house shall boyl the sacrifice of the people . So that you see the pots in the letter were those in which the Sacrifices of the people were to be boiled . The pots in the mysterie , are those Divine discoveries and manifestations of Christ , in which the spiritual Sacrifices of the Saints are and shall be boyled . That they are the discoveries of Christ that fit a Sacrifice to be offered to God , see Mal. 3. 2 , 3 , 4. But who may abide the day of his coming , and who shall stand whon he appeareth ? for he is like refiners fire , and like fullers soap ; and he shall sit as a refiner and purifier of silver ; he shall purifie the sons of Levi , and purge them as gold and silver , that they may offer unto the Lord an offering in righteousness : then shall the offering of Judah and Jerusalem be pleasant unto the Lord ▪ as in the days of old , and as in former yeers . The fifth thing to be enquired into , is , What the Altar is . The Altar is Christ . The sixth thing to be enquired into , is , What the Bowls before the Altar are . The Bowls , in the letter , were those in which was put the blood of the Sacrifice , and of Sprinkling . See 2 Chron. 4. 8. Exod. 29. 20. Levit. 4. 6. Levit. 9. 8 , 9. Or , the Bowls in the letter were those in which they put fine flour mingled with oil , for a meat-offering : See Numb. 7. 13 , 19 , 25 , 31 , 37 , 43 , 49 , 55 , 61 , 67 , 73 , 79. The Bowls in the spiritual interpretation , are the Saints , in which the blood of sprinkling is . The pots in the Lords house shall be like the Bowls before the Altar , in this respect , that is to say , for multitude ; as it was in the letter : see 2 Chron. 4. 8. He made also ten tables , and placed them in the temple , five on the right side , and five on the left : and he made an hundred basins , that is , bowls of gold . Now the pots were not so many . It speaks the manifold discoveries of God that shall be in the later days to his people . Or , it speaks this , that is to say , The multiplicity of spiritual services that shall be offered to God in the later days . The things that are to be enquired into in the last verse of the words , are these following . First , what Judah and Jerusalem are . Secondly , what every pot in Judah and Jerusalem is . Thirdly , how and in what sence it shall be holiness to the Lord of hosts . Fourthly , what is meant by the Canaanite . Fifthly , when these things shall come to pass . The first thing to be spoken to , is , What Judah and Jerusalem are . Judah was one of the twelve Tribes : see Revel. 7. 5. Hierusalem is the Saints of the most High , the Lambs wife . The second thing to be spoken to , is , What every pot in Judah and Jerusalem is . It is the same as the pots in the Lords house are : Every pot , that is , every discovery of Christ , that purifies every Sacrifice , and makes it fit to be offered up to God . The third thing to be spoken to , is , How and in what sence every pot in Judah and Jerusalem shall be Holiness to the Lord . The meaning is , It shall be of a holy use to the Lord of hosts , that is , of Armies . But of what use ? To purifie and make fit Sacrifices to be put up to him . Or ▪ it may be taken thus : every discovery of Christ shall be holy to the Lord ; that is , there shall be written upon every discovery , Holiness : for those are truest discoveries , that have Holiness written upon them . Sclah . And all they that Sacrifice shall come and take of them , that is ▪ of the discoveries , and seethe therein : they shall boyl their Sacrifices in the discoveries and manifestations of Christ , and so make them pure Sacrifices , to be offered up to God , Mal. 1. 11. The fourth thing to be spoken to , is , What is meant by the Canaanite . The Canaanite may be meant the Merchant : he seems to have a special relation to the abuse of Merchandising and selling , which was used in the Temple : See Joh. 2 , 15. And when he had made a scourge of smallcords ▪ he drave them all out of the temple , and the sheep and the oxen and poured out the changers mony , and overthrew the tables , Mat. 21. 2. Or , by the Canaanite may be meant the unclean , person : See Isa. 35. 6. And an high-way shall be there , and a way ; and it shall be called the way of holiness : the unclean shall not pase over it . See Rev. 2. 27. And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination or maketh a lye . God will so purifie his people , that there shall be no unclean thing in them ; but they shall be holy and unblameable before him . The last thing to be spoken to , is , When all these things shall come to pass ; and that is , In that day . What is meant by that day ? The day of Gods coming : See Zech. 14. the latter part of vers . 5. Then shall these Prophecies be fullfilled , when Jesus Christ shall appear the second time without sin , to salvation . If it be thus , Then this may discover what shall be in that day ; there shall be holiness written upon every thing : we shall see somewhat of God in every thing , even in the meanest things . And those things that have been made use of against the Lord , shall be turned into an holy use : they shall be holiness unto the Lord . The pots in the Lords house shall be like the bowls before the Altar : there shall be multiplicities of discoveries of Christ ; that is , abundance of discoveries of Christ in the latter days : Every pot in Jerusalem shall be holiness unto the Lord ; there shall be holiness written upon every discovery of God : they shall come and boyl their Sacrifices in these discoveries of God : there shall no Merchant , no unclean thing , be in Zion , in Jerusalem , but all shall be pure , and nothing shall hurt nor destroy in Gods holy mountain . So that Zion shall be a peaceable and pure estate . If it be so , This may serve to discover what Zion , the Lords house , is . It is not a Stonewalled house , such as your meeting-places are : the Lords house is his People , in whom he dwells : the the foundation of this house , is Christ ; it is founded upon a sure Rock , that the winds and storms of corruptions and temptations cannot shake it . The Lords house is a spiritual building , built by himself , to be the habitation of himself by the Spirit . If it be thus , Then this may serve to inform us of those pure Sacrifices that shall be offered up to God in the latter days . Now , our Sacrifices are full of dross and mixture of somewhat of our own ; but then , they shall be clean : that which shall make them clean , shall be those great and large discoveries of God that then will be . Now , we are troubled and perplexed that we cannot offer up better Sacrifices then we do , to God , that we cannot worship him as we would do , in Spirit and in truth ; but then , we shall worship in the pureness of the Spirit . If it be so , Then this may serve to discover true discoveries of Christ , from false . VVhat a many rotten pretended discoveries of Christ we and others have had ! O how we have entertained falshood instead of truth , and lived upon it ! But a true discovery of Christ , hath this Motto written upon it , HOLINESS TO THE LORD . If your discoveries of God bring not along with them holiness , they are delusions of Satan : if any discoveries of God come with holiness engravened upon them , receive them . If it be so , Then this may serve to overthrow that doctrine that is newly sprung up ; which is , that there shall not be Sacrifices offered up to God in the new Jerusalem-state . That there shall be , it is cleer from what I have said : Onely there shall be this difference ; more purer Sacrifices shall be offered up then , then now there are : then shall the offerings of Judah and Jerusalem be more pure and pleasant to the land . And that the words here speak of the new Jerusalem-state , it appears by the last verse : There shall be no more the Canaanite in the land ; of which thing John speaks of , when he speaks of the new Jerusalem-state , in Rev. 21. 27. Quest . But , may some say , It will be a long while before what you have said will come to pass . Answ. To this I answer , It will come to pass in that day ; and how soon God may come , we know not : he may come presently , and deceive many , for ought that we know . Secondly , I say this , that all the promises of Christ are yea and amen in Christ ; and we are not to look upon prophecies and promises as altogether at a distance , and to be fullfilled hereafter ; but ●●gh , and fulfilled in Christ . CHAP. VII . Some sweet Manifestations of the neerness of Christ's coming , and of those glorious things that shall follow after his coming ; out of Zech. 14. the later end of vers . 5. and v. 6 , 7 , 8 , 9. Vers . 5. And the Lord my God shall eome , and all the saints with thee . 6. And it shall come to pass in that day that the light shall not be clear nor dark . 7. But it shall be one day , which shall be known to the Lord , not day nor night : but it shall come to pass , that in the evening-time it shall be light . 8. And it shall be in that day , that living waters shall go out from Jerusalem , half of them towards the former sea , and half of them toward the hinder sea : in summer and in winter shall it be . 9. And the Lord shall be King over all the earth : in that day shall there be one Lord , and his Name one . IN the first Verse of this Chapter , the Prophet speaks of the coming of the day of the Lord : Behold , the day of the Lord cometh , saith he : Behold ; as if he saw it , and therefore called upon them to see it : and tells them , that their spoil shall be divided in the midst of them . He bids them behold and take notice of the coming of the day of God , lest it should come upon them unawares . He gives them the reason why he would have them take notice of the coming of the day of God : For I will gather all nations against Jerusalem to battel , and the city shall be taken , and the houses rifled , and the women ravished . Here he speaks of the ruine of Jerusalem . And half of the city shall go forth into captivity . Here he speaks of leading one half of the City into Captivity . And the residue of the people shall not be cut off from the city . Here , he would save a remnant that should possess and enjoy those glorious things prophesied of in this Chapter . Then shall the Lord go forth , and fight against those nations : or , as it is in the margine of some Bibles , in the middle , or among those nations gathered together against Jerusalem ; not as an enemy , but helper . And he shall fight as when he fought in the day of battel for Gideon , Judg. 7. 22. God setting every mans sword against his fellow ; and as at the red-sea , causing his enemies to be drowned in the sea , and his people to go over dry-foot . And his feet shall stand in that day upon the mount of Olives which is before Jerusalem on the east . God would fight upon that mount against Jerusalem . Or , it may be taken thus : By this manner of speech the Prophet sheweth Gods power and care over his people , and how he will as it were by miracle save them . And the mount of Olives shall cleave in the midst thereof , toward the east , and toward the west ; and there shall be a very great valley : and half of the mountain shall remove toward the north , and half of it toward the south , so that there shall be a very great valley ; insomuch that out of all the parts of the world they shall see Jerusalem , which was before hid with this mountain . This is to be understood of spiritual Ierusalem , the people of God . See Isai. 66. 23. And it shall come to pass , that from one new moon to another , and from one sabbath to another , shall all flesh come to worship before me , saith the Lord . And ye shall flee to the valley of the mountains : All you believers shall run unto the people of God , to be safe from the destruction of Ierusalem . Or it may be taken thus : The Prophet speaketh of the hypocrites , that could not endure the presence of God , but should flee into all places where they might hide themselves among the mountains . For the valley of the mountains shall reach unto Azal ; that is , to the place he separated for his people ; which the word Azal signifieth . Yea , ye shall flee , like as ye fled from before the earthquake in the days of Vzziah king of Iudah ; which fleeing was with fear and trembling . And the Lord my God shall come , and all the saints with thee . Because they did not credit what the Prophet said to them , he turneth to God , and comforteth himself , in that he knew these things should come to pass , and saith , And the Lord my God shall come , and all the saints with thee , to perform this . The Prophet speaks to the Lord , as his God , and can claim an interest and propriety in him ▪ as his ; as the Psalmist in many places of the Psalms doth : Thou art my God , and I will praise thee . Oh how sweet a thing it is , when a soul can claim an interest in God , and can say , Thou art my God , The Lord my God shall come ! The Prophet cannot onely claim an interest in the Lord , as his God ; but he can command God ; He shall come : he had power with God , as Iacab had over the Angel . Friends , what an excellent thing it is , for a soul to command God , to have power with God for any thing ; to subdue sin , repel a temptation , conquer the devil ! A believer hath this priviledge and power ; he may command the Lord , as his God , for things to come , things concerning his sons , or the work of Gods hands ; and he will be commanded by him . See Isai. 45. 11. And there was no day like that , before it , or after it , that the Lord hearkened unto the voice of a man : for the Lord fought for Israel . See this in Iosh. 10. 14. And this is the confidence that we have in him , or concerning him , that if we ask any thing according to his will , he heareth us : and if we know that he hear us , whatsoever we ask , we know that we have the petition that we desired of him , 1 Joh. 5. 14 , 15. And whatsoever ye shall ask in my name , that will I do , that the Father may be glorified in the Son . If ye shall ask any thing in my name , I will do it , Joh. 14. 13 , 14. And in that day ye shall ask me nothing : Verily , verily , I say ▪ unto you , Whatsoever ye shall ask the Father in my name , he will give it you , Joh. 16. 23. The Lord my God shall come . There are three sorts of the coming of Christ , in Scripture . First , There was a coming of Christ in flesh . Great is the mystery of godliness , God manifested in the flesh , 1 Tim. 3. 16. Who verily was fore-ordained before the foundation of the world , but was manifested in these last times for you , 1 Pet. 1. 20. But we have not followed cunningly-devised fables , when we made known unto you the power and coming of our Lord Iesus Christ ; but were eye-witnesses of his majestie . See this in 2 Pet. 1. 16. Now this coming of Christ was to finish transgression , and to make an end of sin , and to make reconciliation for iniquity , and to bring in everlasting righteousness , Dan. 9. 24. Secondly , There is a coming of Christ in Spirit . See Ioel 2. 28 , 29. And it shall come to pass in the last days , saith God , I will pour out of my Spirit upon all flesh ; and your sons and daughters shall prophesie , and your young men shall see visions , and your old men shall dream dreams . See that likewise in Zech. 12. 10. And I will pour out upon the house of David , and upon the inhabitants of Ierusalem , the spirit of grace and of supplication ; and they shall look upon me , whom they have pierced , and they shall mourn for him , as one mourneth for his onely son , and shall be in bitterness for him , as one that is in bitterness for his first-born . Now all this was fulfilled in part , in Act. 2. 2 , 3. and is yet to be fulfilled . And the end of his coming thus , was , to convince the world of sin , of righteousness , and of judgement . See Ioh. 6. 9 , 10 , 11. and to teach his disciples all things , and to bring all things to their remembrance . See Ioh. 16. 26. and to testifie of Christ to them , and to guide them into all truth ; and many other things . Thirdly , There is a third appearance of Christ , which is his appearance the second time , without sin ▪ unto salvation , unto them that wait for him , Heb. 9. 28. Which coming of Christ , is the last coming of Christ ; of which I do intend now to speak . My God shall come . I can say boldly , as well as the Prophet My God shall come , ( blessed be his holy Name : ) I can command him , and he will be commanded by me . And not onely My God shall come , but Your God shall come . He is not onely the Prophet's God that shall come ▪ but My God , Our God , Thy God , and Your God which shall come . What , my God ? Yes : see Isai. 35. 3 , 4. Strengthen ye the weak hands , and confirm the feeble knees : say to them that are of a fearful heart , that is , of an unbelieving heart , or hastie heart , Be strong fear not : behold , your God will come : your God that you seek for , and wait for , will come , and he shall come . What , to me ? Yea , to a hastie heart . But he will appear to my shame . No , to your joy and comfort . See Isa. 40. 10. Behold , the Lord God will come . Behold ; as if he saw him coming . Isa. 66. 11. Behold , the Lord will come , will indeed come . The vision is for an appointed time ; wait for it , it will come , it will surely come , it will not tarry , Habb . 2. 3. Sing and rejoyce , O daughters of Zion : for lo , I come , and will dwell in the midst of you , Zech. 2. 10. Say unto the cities of Jerusalem , Behold , your God , Isa. 40. 9. Let the fields be joyful , and all that is therein : then shall all the trees of the wood rejoyce before the Lord ; for he cometh , for he cometh to judge the earth : he shall judge the world with righteousness , and the people with his truth , Psal. 96. 12 , 13. Quest . But how shall he come ? Answ. See that in Psal. 50. 3. Our Lord shall come , and shall not keep silence . I have a long time , ( saith God ) holden my peace , I have been silent , I refrained my self ; now will I cry like a travelling woman , I will destroy and devour at once . The Lord shall go forth like a mighty man ; he shall stir up jealousie like a man of war ; he shall cry , yearoar : he shall prevail against his enemies , Isa. 42. 14. 13. A fire shall devour before him ; which is himself : See Deut 4. 24. For the Lord thy God is a consuming fire , even a jealous God : understand therefore ▪ this day , that the Lord thy God is he which goeth over before thee : as a consuming fire he shall destroy them , and he shall bring them down before thy face ; so shalt thou drive them out , and destroy them quickly , as the Lord hath said unto thee , Deut. 9. 3. And it shall be very tempestuous round about him . Who shall stand when he appeareth ? for he is like the refiners fire , and he shall sit as a refiner and purifier of gold , Mal. 3. 2 3. Consider that in Isa. 35. 4. Your God will come with vengeance , even God with a recompence will come and save you . This Scripture holds forth the coming of Christ two manner of ways . First , He will come with a vengeance against all our sins , and temptations , and divel ; and save us from them all . Secondly , He will come with a recompence : he will come with a reward for all those sufferings that we have endured from sin , men , and Satan : he will reward us for all our sufferings . Or it may be taken thus : He will come with a recompence ; he will reward with destruction all our enemies : for the Lord is our Judge , the Lord is our Lawgiver ▪ the Lord is our King ; he will save us , Isa. 33. 22. And then that in Isa. 41. 10. The Lord will come with a strong hand ▪ or against the strong with a mighty hand ▪ or mighty power , against his enemies against our corruptions ; and his arm shall rule for him . The strength of a man is in his Armes ; so Gods strength is in his Armes : Gods Armes shall rule for him : Behold , his reward is with him , and his work ( or recompence ) before him . Consider that in Isa. 66. 15. Behold , the Lord will come with fire ; and with his Chariots like a whirlwind ( that is , he will come swiftly and fiercely ) to render his anger with fury upon his enemies , and his rebuke with flames of fire : that is , with the scorching burnings of himself . We shall further illustrate the coming of Christ by these things . First ▪ He shall come in a cloud . Secondly ▪ He shall come in the clouds . Thirdly ▪ He shall come with clouds ▪ Fourthly , He shall come with his Saints and Angels . First , He shall come in a cloud . See Luke 21. 27. And then shall they see the Son of man coming in a cloud . What cloud ? In a cloud of darkness . As he went up in a cloud , so he shall come down in a cloud : in the same manner that he went up , in the same manner he shall come down . See Act. 1. 11. Which also said , Ye men of Galilee , why stand ye gazing up into heaven ? This same Jesus which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven . For the Lord himself shall descend from heaven with a shout , with the voice of the Archangel , and with the trump of God : and the dead in Christ shall rise first . Then we which are alive and remain , shall be caught up together with them in the clouds , to meet the Lord in the air ; and so shall we ever be with the Lord ▪ 1 Thes. 4. 16 , 17. Quest . But , may some say , You hold the personal reign of Christ . Answ. Yes : but I do not hold it as many hold it : I hold that he shall come personally , and reign ; but yet spiritually , with spiritual flesh and blood , with a glorified body ; and what that is , I know not . Object . But shall not he come and reign , with that very flesh and body which he had at Ierusalem ? Answ. No . My reason is : For thou sowest not that body which shall be : that which shall be , is changed , metamorphosed . Object . But some will say , How are the dead raised ? and with what body do they come ? Answ . Thou fool , that which thou sowest is not quickned , except it die ; and that which thou sowest , thou sowest not that body that shall be ▪ but bare grain , it may chance of wheat , or of some other grain ; but God gives it a body , as it hath pleased him , and to every seed his own body , 1 Cor ▪ 15. 35 , 36 , 37 , 31. Selah . Secondly , he shall come in the clouds . See Matth. 26 ▪ 64. Jesus said unto them , Thou hast said . Nevertheless I say unto you , Hereafter shall ye see the Son of man sitting on the right hand of power , which is the Father , and coming in the clouds of heaven . What are these clouds ? They are clouds of darkness : Psal. 97. 2. Clouds and darkness are round about him , and he maketh the clouds his chariot , Psal. 104. 3. Clouds of darkness are Christ's Chariot , in which he will come riding into the world , and into the spirits of his people . He shall come in this Chariot two manner of ways : First , he shall come with Power : he shall come with power into the world , and the spirits of his people : they shall feel his power : he will come with majestie , and as one that hath authority : he will beat down the mountains , and every thing that lies in opposition to him ; the lofty looks of men and women shall he humble , and the haughtiness of them shall he bow down : then every one that is proud , lofty , and lifted up , shall he bring lowe ; all the tall cedars of Lebanon , that are high and lifted up , and all the tall oaks of Bashan , and all the high hills , and the high towers , and fenced walls , and the ships of Tarshish , and pleasant pictures ; and the idols shall he utterly overthrow and abolish . And they shall go into the holes of the rocks , and into the caves of the earth , for fear of the Lord , and the glory of his majestie , when he ariseth to shake terribly the earth : and then shall they cast their idols of silver and gold , which they have made every one for himself to worship , to the moles , and to the bats , to go into the clefts of the rocks , and into the tops of the ragged rocks ▪ for fear of the Lord , and for the glory of his majesty . Secondly , he shall come in great Glory ; that is , huge ▪ vast glory , that shall dazzle the eyes of all people : he shall come in such glory as shall scorch the men of the earth : he shall come in the brightness of himself , which shall astonish all flesh . Thirdly , he shall come with clouds . See Revel. 1. 7. Behold , he cometh with clouds , and every eye shall see him , and they also which pierced him ; and the kinreds of the earth shall wail because of him . Even so . Amen . Clouds of darkness shall usher him in into the world , and all shall see him ; and those that have pierced him , shall cry out because of him . Fourthly , he shall come with his Saints and Angels . First , he shall come with his Saints : My God shall come , and all his Saints with him . And Enoch also , the seventh from Adam , prophesied of these , Behold , the Lord cometh with ten thousand of his saints , Jude vers. 14. To the end he may establish your hearts unblameable in holiness before God , even our Father , at the coming of our Lord Iesus Christ with all his saints , 1 Thes. 3. 13. Secondly , he shall come with his Angels likewise . The chariots of God are twenty thousand , even thousands of angels : the Lord is among them as in Sinai , in the holy place , Psal. 68. 17. For the Son of man shall come in the glory of his Father , with his angels , Matth. 16. 27. And to you who are troubled , rest with us , when the Lord Jesus shall be revealed from heaven with his mighty angels . 2 Thess. 1. 7. As clouds and darkness shall usher him in , so Saints and Angels shall be his guard to wait upon him , in his coming . I shall further hold forth the coming of Christ , these manner of ways following ; and then shew you the end of his coming . First , he shall come in the glory of his Father . Secondly , he shall come in the glory of Himself . Thirdly , he shall come in the glory of his Angels . First , he shall come in the glory of his Father , cloathed with his Fathers glory , clad with his riches , grace , and good will ; filled with his fulness . See Mar. 8. 38. Whosoever therefore shall be ashamed of me , and of my words , in this adulterous and sinful generation , of him also shall the Son of man be ashamed , when he comes in the glory of his Father . Secondly , he shall come in his own glory , which is God himself . Father , glorifie me with thine own self , which is with the glory I had with thee before the beginning of the world , Joh. 17. 5. The Lord possessed me in the beginning of his way , before his works of old : I was set up from everlasting , from the beginning , or ever the earth was , Prov. 8. 22 , 23. In the beginning was the Word , and the Word was with God , and the Word was God , Joh. 1. 1. He shall come with the fulness of the Godhead in him , Col. 2. 9. he shall come with a fulness of grace and truth , Joh. 1. 14. For it pleased the Father that in him all fulness should dwell , Col. 1. 19. With all his fulnhss he shall come . Thirdly , he shall come in the glory of his Angels , cloathed with the Angelical glory . But what is the glory of Angels ? See Heb. 1. 7. And of the angels he saith , Who maketh his angels spirits , and his ministers a flame of fire . The glory of Angels is that flame of fire that is in them , and wherewith they are cloathed , which is nothing but their fiery and flame-like appearances . The glory of Angels is the strength of Angels ▪ Bless the Lord , ye his angels , that excel in strength , or , are mighty in strength ▪ Psal. 103. 20. The glory of Angels is their holiness : See Mat. 25. 31. When the Son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory . The glory of Angels consisteth in this likewise : They neither marry , nor give in marriage . The last thing to be enquired into , is , the ends of his coming . They are these things following . The first is this : That in the dispensation of the fulness of times , he might gather tother into one , all things in Christ , both which are in heaven , and which are on earth , Eph. 1. 10. And he shall send his angels , with a great sound of a trumpet or , with a trumpet and a great voice ; and they shall gather together his elect from the four windes , from one end of heaven to the other , Matth. 24. 31. or , from the uttermost parts of the earth , to the uttermost part of heaven , Mar. 13. 27. Secondly , that he might gather his people together , unto the supper of the great God ; that is to say , to eat the flesh of kings , and the flesh of captains , and the flesh of mighty men ; and the flesh of horses , and of them that sit on them ; and the flesh of all men , both free and bond , both small and great . Friends , we shall feed upon all our enemies ; we shall make a supper of them all , Rev. 19. 18. And I saw an angel standing in the sun , and he cried with a loud voice , saying to all fowls that flie in the midst of heaven , Come and gather your selves together to the supper of the great God , vers. 17. The third end , is to take vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus . 2 Thes. 1. 7 , 8 9. And to you who are troubled , rest with us , when the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ : who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power . The fourth end of his coming , is , that he might destroy that wicked one : And then shall that wicked one be revealed , whom the Lord shall consume with the spirit of his mouth , and shall destroy with the brightness of his coming ; which is Antichrist , 2 Thes. 2. 8. If it be thus , that My God , Thy God , Our God , Your God shall come , yea , will come ; Be not afraid of his coming and of his fiery appearance : he comes to save you , to redeem you : he brings with him Redemption and Salvation : he comes to deliver you from your corruptions , from your temptations , from your bondage and affliction . Why should ye fear ? Therefore , lift up your heads : for your redemption draws nigh . If it be thus , that My God , Thy God , Your God shall come , Do not doubt of his coming . Say to them that are of a fearful heart , Be strong , fear not ; behold , your God will come ; You need not fear but that he will . But when will he come ? He shall suddenly come , Mal. 3. 1. The Lerd whom ye seek , even the Messenger of the covenant , whom ye delight in , shall suddenly come into his temple . Behold , I come quickly ; hold that fast which thou hast , that no man take thy crown , Revel. 3. 11. Friends , look to your Crown : God hath set a Crown of pure gold , that is , of salvation , upon your heads ; take heed that Satan rob you not of it : Behold , I come as a thief : blessed is he that watcheth , and keepeth his garments , lest he walk naked , and they see his shame , Rev. 16. 15. Behold , I come quickly : blessed is he that keepeth the sayings of the prophecies of this book , Rev. 22. 7. Behold , I come quickly , and my reward is with me , to give every man according to his work , vers. 12. As the light cometh out of the east , and shineth even unto the west , so shall also the coming of the Son of man be ; which will be with speed , quickly , Matth. 24. 27. He hath promised that he will come , and come quickly . Quest . But , may some say , Where is the promise of his coming ? for since the fathers and Apostles fell asleep , all things continue as they were from the beginning of the creation . Answ. Take heed what you say . This was the saying of scoffers that walked after their own lusts ▪ See 2 Pet. 3. 4. Quest . But , may some say , There are a great many things to be fulfilled and accomplished before Christ comes in this manner ; as . The calling of the Jews , The bringing in of the Gentiles , The time of restitution of all things , spoken of in Acts 2. 20 , 21. and divers other things , spoken of in Matth. 24. Also , Satan is to be cast into the bottomless pit , and to be shut up there , and to have a seal set upon him , that he should deceive the Nations no more , till the thousand yeers should be fulfilled : after that , he must be loosed for a little season , Rev. 20. 1 , 2 , 3. Answ. To all these Objections , I answer thus : It is true , there are the Jews to be called , and the fulness of the Gentiles to be brought in ; but when this shall be , no man knows : and , for ought that we know , it may be quickly , in a very short time , in the twinkling of an eye . And as for the restitution of all things , which is to be fulfilled before the coming of Christ ; that may be as soon , for ought that we know . And as to those things spoken of in the 24 of Matthew , which are to be fulfilled before the coming of Christ ; I say , The most part of them are already fulfilled , and the rest are about fulfilling , and will be fulfilled in a very short time . And as to Satan's being bound , and cast into the bottomless pit , and there to be shut up , and sealed , that he should deceive the nations no more till the thousand yeers be fulfilled : I say this , That Satan hath been bound already , and cast into the bottomless pit , and there was shut up and sealed , that he should not deceive the nations : I say , he was , comparatively to that which he is now ; and that he is let loose again : If ever the Dragon was let loose , he is let loose now ; and he is now gon out to deceive the nations which are in the four quarters of the earth , Gog and Magog , to gather them together to battel , the number of whom is as the sand of the sea : And they shall go upon the breadth of the earth , and compass the camp of the Saints about , and the beloved City ; and fire shall come down from God out of heaven , and devour them . And after this , the devil , that deceived them , shall be cast into the lake of fire and brimstone , where the beast and the false prophet are , and shall be tormented day and night for ever and for ever . And if I be out in this , then I shall say thus , That a thousand yeers with the Lord are as one day , 2 Pet. 3. 8. And by the way note this , That I do not believe that it is so to be understood , that Satan shall be so shut up , as that he shall not decive some . If it be so , That which any of you hath already , hold fast , until Christ comes , Rev. 2. 25. You that are Professors in deed , and not in shew onely , hold fast your good Profession ; let not Satan drag you out of your Profession , into earth : Hold fast , and repent : if thou shalt not watch . I will come on thee as a thief , saith Christ ; and thou shalt not know what hour I will come upon thee , Rev. 3. 3. Watch ye therefore when the master of the house cometh , lest coming suddenly , he finde you sleeping . And what I say unto you , I say unto all , Watch ; Mark 13. 35 , 36 , 37. Watch therefore ; for ye know not at what hour your Lord will come , Matth. 24. 42 , 43 , 44. But know this , that if the good man of the house had known in what watch the thief would come , he would have watched , and would not have suffered his house to be broken up . Therefore be ye also ready : for in such an hour as ye think not , the Son of man cometh . Surely Jesus Christ is not far off , but will steal in upon us unawares , when we look not for him : Therefore watch , with oil in your lamps . And to encourage you to watch , consider that place of Scripture in Luke 12. 37. Blessed are those servants , whom the Lord when he cometh shall finde watching ; verily I say unto you , that he shall gird himself , and make them to sit down to meat , and will come forth and serve them . And if he shall come in the second watch , or come in the third watch , and finde them so doing , blessed are those servants . But if that servant shall say in his heart , My Lord delayeth his coming ; the Lord of that servant shall come in a day when he looketh not for him , Luke 12. 45. If it be thus , Be patient unto the coming of our Lord : be ye patient also ; for the coming of the Lord draws nigh ; it is at hand , James 5. 7 , 8. It was nigh in the Apostles times ; it is neerer now . For ye have need of patience , that after ye have done the will of God , ye might receive the promise . For yet a little while , and he that shall come , will come , and will not tarry , Heb. 10. 36 , 37. Certainly he is not far off , but will steal in upon us , when we never expect him . If it be so , wait and look for Christ's coming . Ye come behinde in no gift , waiting for the coming of our Lord , 1 Cor. 1. 7. Looking for and hasting to the coming of God , wherein the heavens being on fire , shall be dissolved , and the element shall melt with fervent heat , 2 Pet. 3. 12. Look for him from the clouds ; expect him to come down in a cloud of darkness into your spirits : for he will break thorow your darkness , and turn it into light . Wait : who knows but that he may come down in a cloud of darkness into your hrarts ? If it be so , Little children , abide in him , that when he shall appear , we may not be ashamed at his coming , 1 Joh. 2. 28. For as the days of Noe were , so shall also the coming of the Son of man be . For as in the days that were before the flood , they were eating and drinking , marrying and giving in marriage , until the day that Noe entered into the ark , and knew not until the flood came , and took them all away : so shall also the coming of the Son of man be , Matth. 24. 37 , 38 , 39. The very God of peace ( therefore ) sanctifie you wholly : and I pray God that your whole spirit , soul and body may be preserved blameless unto the coming of our Lord ▪ 1 Thes. 5. 23. If it be thus , Then Occupie till Christ come . God hath given every one of us a Talent ; let us improve our Talents ; and let us not say , when Christ comes ( as one of those Ten did ) Lord , here is thy Talent , which I have kept laid up in a napkin : for I feared thee , because thou art an austere man , that thou takest that up thou layest not down , and reapest that thou didst not sowe ; but let us give him his own , with overplus ; Luke 19. 20 , 21. Let us not be as one of those Husbandmen to whom God committed his Vineyard till he came ; that when God should send one of his servants , or his Heir , for the fruit of his Vineyard , that should beat or wound any of his servants that he sends , or kill the Heir , and cast him out of the Vineyard ; lest he come and destroy us , Luke 20. 9 , 10 , 11 , 12 , 13 , 14 , 15. And it shall come to pass in that day , that the light shall not be clear , nor dark . There are three things in these words , to be enquired into : First , What that day is . It is the day of God's coming , of his appearance ; as appears by vers . 5. Secondly ▪ What is meant by light here ▪ I may be taken either for a natural or spiritual light . Thirdly , What is meant by that expression , The light shall not be clear nor dark . The meaning is , It shall be a medium betwixt both : part clear , that is , precious ; and part dark , that is , darkness ; not altogether clear , nor yet altogether dark : we cannot say that it shall be clear , nor yet can we say it shall be dark ; but it shall be betwixt both . But it shall be one day : Or , The day shall be one ; that is to say , One perpetual day . The Prophet's meaning is , that there shall be continual light in the Church of Christ under the Messiah ; though sometimes more dim and dark then at other times , yet ways some light . Or , one perpetual day may be taken thus ; In which there shall be no darkness at all : Rev. 22. 5. And there shall be no night there ; and they need no candle , neither the light of the sun : for the Lord God gives them light . And they shall raign for ever and ever . Or , it may be taken for a singular day , to wit , of Christ's death , when the Sun was darkened at noon : Amos 8. 9. And it shall come to pass in that day , saith the Lord God , that I will cause the sun to go down at noon , and I will darken the earth in the clear day . Which thing God did ; and so remained three hours : see Matth. 27. 45. Now from the sixth hour there was darkness over all the land , until the ninth hour . Or it may be taken for the day of Christ's coming : and the reason of it , are the words following , Which shall be known to the Lord . Of that day and hour knows no man , no not the angels in heaven , but my Father , Mat. 24. 36. Not day nor night : It shall not be day , neither shall it be night . What then shall it be ? It shall be somewhat of either . But it shall come to pass , that at evening-time it shall be light . When we look for nothing but darkness to approach , when dark night draws on , then light shall break forth : when we look for darkness , then behold glorious light . See Isai. 60. 19 , 20. The sun shall be no more thy light by day , neither for brightness shall the moon give light unto thee ; but the Lord shall be unto thee an everlasting light , and thy God thy glory : the Lord himself shall be unto us an everlasting light : thy sun shall no more go down , neither shall thy moon withdraw it self : for the Lord shall be thine everlasting light , and the days of thy mourning shall be ended . See Revel. 21. 23. And the city had no need of the sun , neither of the moon , to shine in it : for the glory of God did lighten it , and the Lamb is the light thereof . In the evening-time , when we little expect light , this everlasting glorious light shall break forth . The Prophet further goes on , to discover what shall be in that day . And it shall be in that day , that living waters shall go out from Jerusalem . Jerusalem here , is to be taken for the City of God , his Saints . The living waters here , are waters that have life in them , which are the abundance of the Spirit : see Joh. 7. 38. He that believeth in me as the Scripture hath said , out of his belly shall flow rivers of living water . These shall flow out of the Saints : see Ezek. 47. from the first verse to the seventeenth . Afterward he brought me again unto the door of the house , and behold , waters issued out from under the threshold of the house eastward : for the forefront of the house stood towards the cast ; and the waters came down from under from the right side of the house , at the south side of the altar . Then brought he me out of the way of the gate northward , and led me about the way without unto the utter gate , by the way that looketh eastward , and behold , there ran out waters on the right side . And when the man that had the line in his hand went forth eastward , he measured a thousand cubits , and he brought me thorow the waters : the waters were to the ancles . Again he measured a thousand , and brought me thorow the waters : the waters were to the knees . Again he measured a thousand , and brought me thorow the waters : the waters were to the loins . Afterward he measured a thousand , and it was a river , that I could not pass over : for the waters were risen , waters to swim in . And he said anto me , Son of man , hast thou seen this ? Then he brought me , and caused me to return to the brink of the river . Now when I had returned , behold , at the brink of the river were very many trees , on the one side , and on the other . Then said he unto me , These waters issue out toward the east country , and go down into the desart , and go into the sea : which being brought forth into the sea , the waters shall be healed . And it shall come to pass , that every thing that moveth , that liveth , which moveth whithersoever the river shall come , shall live ; and there shall be a very great multitude of fish , because these waters shall come thither : for they shall be healed , and every thing shall live whither the river cometh . And it shall come to pass , that the fishers shall stand upon it , from Engedi even unto Eneglaim : they shall be a place to spread forth nets ; their fish shall be according to their kindes , as the fish of the great sea , exceeding many . But the miry places thereof , and the marishes thereof , shall not be healed ; they shall be given to salt . And by the river , upon the bank thereof , on this side , and on that side , shall grow all trees for meat , whose leaf shall not fade , neither shall the fruit thereof be consumed : it shall bring forth new fruit , according to his months , because their waters they issued out of the sanctuary ; and the fruit thereof shall be for meat , and the leaf thereof for medicine . So that you see what these waters are ; they are such as are not passable , healing waters , waters of life . See Joel 3. 18. And it shall come to pass in that day , that the mountains shall drop down new wine , and the hills shall flow with milk and all the rivers of Judah shall flow with waters ; and a fountain shall come forth of the house of the Lord , and shall water the valley of Shittim . The Mountains , here , are the Saints : for they are so called in Scripture . The New Wine which they shall drop down , is new discoveries of the Spirit . The Hills are the Saints likewise , caught up into high enjoyments of God . Their flowing with Milk , is nothing but the Spirit breaking forth in an abundant manner in them , in another consideration . The meaning of that saying , A fountain shall come forth of the house of the Lord , is this : There shall be such a fountain of living waters , that is , of the Spirit , flow forth from the Saints , as shall not be dry . See Revel. 22. 1. And he shewed me a pure river of water of life , clear as crystal , proceeding out of the throne of God , and the Lamb . Which speaks the same thing ; onely it holds forth the pureness of those waters . In the midst of the streets of it , and of either side of the river , was there the tree of life , which bare twelve manner of fruits , and yeelded her fruit every month ; and the leaves of the tree were for the healing of the nations . Half of these waters shall go towards the former or Eastern sea , and half of them toward the later sea , or hinder sea . The Eastern Sea , here in the letter , is the Lake of Sodom ; and the hinder Sea is the Mediterranean sea . But take it in the mystery , and the meaning is this : By the former Sea are meant those that are forwardest in the ways of Christ : by the hinder Sea , those that are hindermost in the ways of Christ . Or , the former Sea , and hinder Sea , may be taken for the Gentiles : The abundance of the sea shall be converted to thee : See Isai. 60. 5. It speaks this clearly , A general and large pouring forth of the Spirit . In summer and in winter shall it be . When it is Summer , and when it is Wintet with a soul , these waters shall never be dried up ; no , not in the hottest time of Summer , as your natural Summer-streams are . And the LORD shall be King over all the earth . He shall alone be acknowledged and worshipped , he shall alone reign and rule ; none but the Lord . In that day shall there be one LORD , and his Name one . That day is to be understood of the day of God's coming , and of the appearance of Christ . There shall be one Lord . Now there are many Lords , but then shall there be onely the true God acknowledged . There shall be one Lord , or , The Lord shall be one . Now he is twain ; then he shall be one . And his Name shall be one . Now Twain , then One . O what a glorious state will that be , when there shall be but One Lord and One Name worshipped ! Then shall be no other Name professed , but onely the Name of the Lord . Though all people now profess another God , and walk in the name of his God ( Micah 4. 5. ) yet they shall then walk in the Name of the true God alone . Question . What is it to walk in the Name of the Lord ? Answer . It is to walk in the power , majesty , wisdom , knowledge , light , and life of God . If it be thus , that the light shall not be clear nor dark , neither day nor night , in the day and coming of Christ ; Then think it not strange , if it fall out so , as surely it will . But in the evening it will be light . When the night begins to approach , and gross darkness to follow , then light will break forth , even the everlasting light of God himself . A strange thing is , Friends , when a man is in spiritual blindness , betwixt darkness and light : sometimes he thinks he sees , and sometimes he thinks he sees not ; he cannot tell . In the evening it shall be light ; when a soul least looks for it . Who would look for light to break forth in the evening ! But it is true that it shall ; therefore , wait for it . If it be so , that living waters shall flow forth from Jerusalem , half of them toward the former sea , and half of them toward the hinder sea ; Then this may serve to discover the abundance of the Spirit that shall be poured forth in the later days ; A fountain of living waters shall flow forth from Jerusalem , to water the world with ; The mountains shall drop down new wine , and the hills shall flow with milk , and all the rivers of Judah shall flow with waters . The Church of Christ shall be so filled with the Spirit , as it shall be in them as a Fountain ; and it shall come flowing sorth from them , towards the former sea , and later sea . This shall be in Summer and in Winter ; it shall be always , it shall constantly flow forth from them towards the world . If it be so , You that want the Spirit , wait for it : if you believe , out of your belly shall flow rivers of waters ; a fountain of living waters shall flow forth from you , to water the dry and parched ground . If it be thus , This may soon discover who shall reign in that day , The Lord alone shall reign ; he shall be King then over all the earth ; then our Lord will be exalted . Now men reign , and are exalted ; but he will throw them down , and exalt himself . And his Name shall be one . His Name is not one now ; there are other names besides his , worshipped : but God will throw them down , and His alone shall be lifted up . The POSTSCRIPT . THere are three things which moved me to write this Postscript : The first was , To declare and make known , that that which I have written against the Priests , was intended onely against those that are base and vile , and such as take Tythes , and are proud , ignorant , idle , blinde Priests , such as are for Gain ; that feed Themselves , and not the Flock ; that Go , before they are Sent ; that teach for hire , and the like . The second thing was , To take off those things that have been laid to my charge by Some , concerning my first Book ; which are these : First , They affirm that I say in my Book , that I take heaven to be the light and glory of God ; which is true : and that Satan in heaven , is Satan in the very light and glory of God ; which I deny : For it is an impossible thing , and cannot be . Though this I cannot but subscribe to , that is to say , That he will administer to souls in that state , and teach souls to make false applications and misapprehensions of things . And besides , if they would look diligently into my Book , and search narrowly how things are spoken there , they would finde that I speak a quite contrary thing : for I say , that Satan in heaven , is Satan in glory ; and Satan in glory , is Satan in an angel of light . As in these words , And there appeared another wonder in heaven ; the meaning is not , that there appeared really a great Red Dragon in the light and glory of God ; but the meaning is , John being taken up by the Spirit into heaven , that is , into the light and glory of God , he saw the appearance of the great Red Dragon there ; but not really the Dragon , in the very light and glory of God . The second thing that they lay to my charge , is , the Title of my last Book , which is , A WONDER , AND NO WONDER : They admire how I can make that which Is a Wonder , to be No Wonder . This is a poor thing to give an Answer to : But I will satissie them so far , as to tell them , I make A Wonder , No Wonder , thus : It is a Wonder to those that are not acquainted with what Satan in heaven is ; for they stand and admire at the thing : But it is not a Wonder to those that know what Satan in heaven is ; they do not admire , neither do they at all wonder at it , because they know it , and are well acquainted with it . And the reason wherefore John called it A Wonder , was , Because he knew not what Satan in heaven was , he was not acquainted with Satan in an angel of light . Consider that place in 2 Cor. 11. 14 ▪ And no marvel : for Satan himself is changed into an angel of light . The rest of the things they lay to my charge , are words in my Book which are falsly printed ; for which the Printer indeed is to be blamed , not I. The third thing that moved me to write this Postscript , was , To answer a poor weak saying of one whom I forbear to name , which was this : There are many that take upon them to write now a days , but I know no warrant for any of them to write , seeing there are so many learned , able , and godly men , that do write ; unless they could write some New Truth , that was never heard of before . To the first , I ask you this : Is all Truth in learned godly men ? Have none but they a warrant to write ? May not a childe of God , that hath no Learning at all , be endued with the Spirit , and power from on high , and so be made as fit as they to preach and write ? Is not the same Spirit in one , as in the other ? Certainly you have lost your Senses ; you seem to hold that which many ignorant Priests do ; that is to say , That none are so able to deliver and write Truth , as themselves are . I am sure that godly learned men will not assume this to themselves , but will esteem others above themselves . There is that revealed , many times , to a poor , ignorant , weak Christian , that learned Christians are ignorant of : and I have seen that written by a Babe , the like whereof I never saw come from learned Professors , though they were godly . I speak not this to discourage them , or to set light by them ; but to take off partiality : and my end in answering the foresaid saying , was ( God knows ) That those that heard it , might not be led aside by it , but that they might see the vanity of it , and that it proceeded either from Ignorance or Envie To the second , I say , There is no Truth new , that is to be written ; but that which is written , and shall be written , is the old Truth . It is true , in one sence , old Truth may be new ; as in that sence , I write to you a new Commandment : it was new to them , because they had not practised it before ; but yet it was the old Commandment , which was , That they should love one another . Now he that writes , must write old Truth , that was heretofore , or else he must write a Lye : There is nothing new under the sun . There are many hidden old Truths which you and others know not , though ye and others think ye know them ; and therefore they may write them , and declare them , if they be called to it of God . And those that think themselves to know most , know least , yea , are very fools : nay , a man may write those things that you and others haply know to be Truth : for though you and others know them to be Truth , yet haply others do not ; so that he writes the things he hath seen , felt , and handled : but for any to write the things of another ( as he may ) which he hath not seen nor felt , this is not lawful . FINIS . 
A62579	----	The remaining discourses, on the attributes of God Viz. his Goodness. His mercy. His patience. His long-suffering. His power. His spirituality. His immensity. His eternity. His incomprehensibleness. God the first cause, and last end. By the most reverend Dr. John Tillotson, late Lord Arch-Bishop of Canterbury. Being the seventh volume; published from the originals, by Ralph Barker, D.D. chaplain to his Grace. Tillotson, John, 1630-1694. 1700 Approx. 478 KB of XML-encoded text transcribed from 221 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A62579 Wing T1216 ESTC R222200 99833415 99833415 37891 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62579) Transcribed from: (Early English Books Online ; image set 37891) Images scanned from microfilm: (Early English books, 1641-1700 ; 2200:04) The remaining discourses, on the attributes of God Viz. his Goodness. His mercy. His patience. His long-suffering. His power. His spirituality. His immensity. His eternity. His incomprehensibleness. God the first cause, and last end. By the most reverend Dr. John Tillotson, late Lord Arch-Bishop of Canterbury. Being the seventh volume; published from the originals, by Ralph Barker, D.D. chaplain to his Grace. Tillotson, John, 1630-1694. Barker, Ralph, 1648-1708, publisher. [8], 430, [2] p. : port. printed for Ri. Chiswell, at the Rose and Crown in St. Paul's Churchyard, London : 1700. With portrait of Tillotson on A1v. Copy stained. With a final advertisement leaf. 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God -- Attributes -- Early works to 1800. 2005-09 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-10 Ali Jakobson Sampled and proofread 2006-10 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion The most Reverend D r. IOHN TILLOTSON late Arch-Bishop of Canterbury . portrait of John Tillotson The Remaining DISCOURSES , ON THE Attributes of God. viz. His Goodness . His Mercy . His Patience . His Long-suffering . His Power . His Spirituality . His Immensity . His Eternity . His Incomprehensibleness . God the first Cause , and last End. By the Most Reverend Dr. JOHN TILLOTSON , Late Lord Arch-Bishop of Canterbury . Being The SEVENTH VOLUME ; Published from the Originals , By Ralph Barker , D. D. Chaplain to his Grace . LONDON , Printed for Ri. Chiswell , at the Rose and Crown in St. Paul's Churchyard , 1700. THE CONTENTS . SERMON I , II , III , IV. The Goodness of God. PSAL. CXLV . 9 . The Lord is good to all , and his tender Mercies are over all his Works . Page 1 , 25 , 51 , 81. SERMON V. The Mercy of God. NUMB. XIV . 18 . The Lord is long-suffering and of great Mercy . p. 145. SERMON VI , VII . The Patience of God. 2 Pet. III. 9 . The Lord is not slack concerning his Promise , as some men count slackness ; but is long suffering , not willing that any should perish , but that all should come to Repentance . p. 143 , 179. SERMON VIII , IX . The Long-suffering of God. ECCLES . VIII . 11 . Because sentence against an evil work is not executed speedily , therefore the heart of the Sons of men is fully set in them to do evil . p. 193 , 239. SERMON X. The Power of God. PSAL. LXII . 11 . God hath spoken once ; twice have I heard this , that power belongeth unto God. p. 265. SERMON XI . The Spirituality of the Divine Nature . JOHN IV. 2 . God is a Spirit , and they that worship him , must worship him in Spirit and in truth . p. 299. SERMON XII . The Immensity of the Divine Nature . PSAL. CXXXIX . 7 , 8 , 9 , 10. Whither shall I go from thy spirit ? or whither shall I flee from thy presence ? If I ascend up into heaven thou art there ; if I make my bed in hell , behold , thou art there . If I take the wings of the morning , and dwell in the uttermost parts of the sea , even there shall thy hand lead me , and thy right hand shall hold me . p. 331 SERMON XIII . The Eternity of God. PSALM XC . 2 . Before the mountains were brought forth , or ever thou hadst formed the earth and the world , even from everlasting , to everlasting thou art God. p. 355 SERMON XIV . The Incomprehensibleness of God. JOB XI . 7 . Canst thou by searching find out God ? Canst thou find out the Almighty unto perfection ? p. 377 SERMON XV. God the first Cause , and last End. ROM . XI . 36 . For of him , and through him , and to him are all things , to whom be Glory for ever . Amen . p. 403 SERMON I. The Goodness of God. PSAL. CXLV . 9 . The Lord is Good to all , and his tender Mercies are over all his Works . THE Subject which I have now proposed to treat of , is certainly one of the Greatest and Noblest Arguments in the World , the Goodness of God , the Highest and most Glorious Perfection , of the best and most Excellent of Beings , than which nothing deserves more to be considered by us , nor ought in Reason to affect us more . The Goodness of God is the cause , and the continuance of our Beings , the Foundation of our Hopes , and the Fountain of our Happiness ; our greatest comfort , and our fairest Example , the chief Object of our love and praise and admiration , the joy and rejoycing of our hearts ; and therefore the Meditation and Discourse of it must needs be pleasant and delightful to us ; the great difficulty will be , to confine our selves upon so copious an Argument , and to set bounds to that which is of so vast an extent , the Lord is good to all , and his tender mercies are over all his works . Which words are an Argument , which the divine Plalmist useth , to stir up himself and others to the praise of God : At the 3. v. he tells us , that the Lord is great , and greatly to be praised ; and he gives the reason of this , v. 8. and 9. from those Properties and Perfections of the Divine Nature , which declare his Goodness , the Lord is gracious , and full of compassion , slow to anger , and of great mercy ; the Lord is good to all , and his tender mercies are over all his works ; where you have the Goodness of God declared , together with the amplitude and extent of it , in respect of the Objects of it ; the Lord is good to all . In the handling of this Argument , I shall do these four things . First , Consider what is the proper Notion of Goodness , as it is attributed to God. Secondly , Shew that this Perfection belongs to God. Thirdly , Consider the Effects and the Extent of it . Fourthly , Answer some Objections , which may seem to contradict and bring in question the Goodness of God. First , What is the proper Notion of Goodness , as it is attributed to God. There is a dry Metaphysical Notion of Goodness , which only signifies the Being and essential properties of a thing ; but this is a good word ill bestowed ; for in this sense , every thing that hath Being , even the Devil himself , is good . And there is a Moral Notion of Goodness ; and that is twofold . 1. More general , in opposition to all Moral evil and imperfection , which we call sin and vice ; and so the Justice , and Truth , and Holiness of God , are in this sense his Goodness . But there is , 2. Another Notion of Moral Goodness , which is more particular and restrained ; and then it denotes a particular Virtue in opposition to a particular Vice ; and this is the proper and usual acceptation of the word Goodness ; and the best description I can give of it is this ; that it is a certain propension and disposition of mind , whereby a person is enclined to desire and procure the happiness of others ; and it is best understood by its contrary , which is an envious disposition , a contracted and narrow Spirit , which would confine happiness to it self , and grudgeth that others should partake of it , or share in it ; or a malicious and mischievous temper , which delights in the harms of others , and to procure trouble and mischief to them . To communicate and lay out our selves for the good of others , is Goodness ; and and so the Apostle explains doing good , by communicating to others , who are in misery , or want , Heb. 13.16 . but to do good and to communicate forget not . The Jews made a distinction between a righteous and a good man ; to which the Apostle alludes , Rom. 5.7 . scarcely for a righteous man , will one die ; yet peradventure for a good man , one would even dare to die . The righteous man was he , that did no wrong to others ; and the good man he , who was not only not injurious to others , but kind and beneficial to them . So that Goodness is a readiness and disposition to communicate the good and happiness which we enjoy , and to be willing others should partake of it . This is the Notion of Goodness among men ; and 't is the same in God , only with this difference , that God is originally and transcendently good ; but the Creatures are , the best of them , but imperfectly good , and by derivation from God , who is the fountain and original of goodness ; which is the meaning of our Saviour , Luke 18.19 . when he says , there is none good save one , that is God. But tho' the degrees of Goodness in God , and the Creatures , be infinitely unequal , and that Goodness which is in us , be so small and inconsiderable , that compared with the Goodness of God , it does not deserve that name ; yet the essential Notion of Goodness in both , must be the same ; else when the Scripture speaks of the Goodness of God , we could not know the meaning of it , and if we do not at all understand what it is for God to be good , it is all one to us ( for ought we know ) whether he be good or not ; for he may be so , and we never the better for it , if we do not know what Goodness in God is , and consequently when he is so , and when not . Besides that the Goodness of God is very frequently in Scripture propounded to our imitation ; but it is impossible for us to imitate that , which we do not understand what it is ; from whence it is certain , that the goodness which we are to endeavour after , is the same that is in God , because in this we are commanded to imitate the Perfection of God , that is , to be good and merciful as he is , according to the rate and condition of Creatures , and so far as we , whose Natures are imperfect , are capable of resembling the Divine Goodness . Thus much for the Notion of goodness in God , it is a propension and disposition in the Divine Nature , to communicate being and happiness to his Creatures . Secondly , I shall endeavour to shew , in the next place , that this Perfection of Goodness belongs to God ; and that from these three heads . I. From the Acknowledgments of Natural Light. II. From the Testimony of Scripture , and Divine Revelation . And , III. From the Perfection of the Divine Nature . I. From the Acknowledgments of Natural Light. The generality of the Heathen agree in it , and there is hardly any Perfection of God more universally acknowledged by them . I always except the Sect of the Epicureans , who attribute nothing but Eternity and Happiness to the Divine Nature ; and yet if they would have considered it , Happiness without Goodness is impossible . I do not find that they do expresly deny this Perfection to God , or that they ascribe to him the contrary ; but they clearly take away all the Evidence and Arguments of the Divine Goodness ; for they supposed God to be an immortal and happy Being , that enjoyed himself , and had no regard to any thing without himself , that neither gave Being to other things , nor concerned himself in the happiness or misery of any of them ; so that their Notion of a Deity , was in truth the proper Notion of an idle Being , that is called God , and neither does good nor evil . But setting aside this atheistical Sect , the rest of the Heathen did unanimously affirm and believe the Goodness of God ; and this was the great foundation of their Religion ; and all their Prayers to God , and Praises of him , did necessarily suppose a perswasion of the Divine Goodness . Whosoever prays to God , must have a perswasion , or good hopes of his readiness to do him good ; and to praise God , is to acknowledge that he hath received good from him . Seneca hath an excellent passage to this purpose , He ( says he ) that denies the Goodness of God , does not surely consider the infinite number of Prayers , that with hands lifted up to Heaven are put up to God , both in private and publick ; which certainly would not be , nor is it credible , that all Mankind should conspire in this madness of putting up their Supplications to deaf and impotent Deities , if they did not believe , that the Gods were so good , as to confer benefits upon those who prayed to them . But we need not to infer their belief of God's Goodness , from the acts of their devotion , nothing being more common among them , than expresly to attribute this Perfection of Goodness to him , and among the Divine Titles , this always had the preeminence , both among the Greeks and Romans ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Deus optimus maximus , was their constant stile ; and in our Language , the name of God seems to have been given him from his Goodness . I might produce innumerable passages out of the Heathen Authers to this purpose ; but I shall only mention that remarkable one out of Seneca , primus deorum cultus est deos credere ; deinde reddere illis majestatem suam , reddere bonitatem , sine quâ nulla majestas , The first act of Worship is to believe the Being of God ; and the next , to ascribe Majesty or greatness to him ; and to ascribe Goodness , without which there can be no Greatness . II. From the testimony of Scripture and Divine Revelation . I shall mention but a few of those many Texts of Scripture , which declare to us the Goodness of God , Exod. 34.6 . where God makes his Name known to Moses , the Lord , the Lord God gracious and merciful , long suffering , abundant in goodness and truth . Psal . 86.5 . Thou Lord art good , and ready to forgive . Psal . 119.68 . Thou art good , and dost good . And that which is so often repeated in the Book of Psalms , O give thanks unto the Lord , for he is good , and his mercy endureth for ever . Our blessed Saviour attributes this Perfection to God , in so peculiar and transcendent a manner , as if it were incommunicable , Luke 18.19 . There is none good save one , that is God. The meaning is , that no Creature is capable of it , in that excellent and transcendent degree , in which the Divine Nature is possest of it . To the same purpose are those innumerable Testimonies of Scripture , which declare God to be gracious , and merciful , and long suffering ; for these are but several Branches of his Goodness ; his Grace is the freeness of his Goodness , to those who have not deserved it ; his Mercy is his Goodness to those who are in misery ; his Patience is his Goodness to those who are guilty , in deferring the Punishment due to them . III. The Goodness of God may likewise be argued from the Perfection of the Divine Nature , these two ways . 1. Goodness is the chief of all Perfections , and therefore it belongs to God. 2. There are some Footsteps of it in the Creatures , and therefore it is much more eminently in God. 1. Goodness is the highest Perfection , and therefore it must needs belong to God , who is the most perfect of Beings . Knowledge and Power are great Perfections , but separated from Goodness , they would be great Imperfections , nothing but craft and violence . An Angel may have Knowledge and Power in a great degree , but yet for all that be a Devil . Goodness is so great and necessary a Perfection , that without it there can be no other , it gives Perfection to all other excellencies ; take away this , and the greatest excellencies in any other kind , would be but the greatest imperfections . And therefore our Saviour speaks of the goodness and mercy of God , as the sum of his Perfections ; what one Evangelist hath , be ye merciful , as your Father which is in Heaven is merciful , is rendred in another , be ye therefore perfect , as your Father which is in Heaven is perfect . Goodness is so essential to a perfect Being , that if we once strip God of this property , we rob him of the Glory of all his other Perfections ; and therefore when Moses desired to see God's Glory , he said , he would make all his goodness to pass before him . Exod. 33.19 . This is the most amiable Perfection , and as it were the Beauty of the Divine Nature , Zach. 9.17 . how great is thy goodness , how great is thy beauty ? sine bonitate nulla majestas , without goodness there can be no majesty . Other excellencies may cause fear and amazement in us : but nothing but Goodness , can command sincere love and veneration . 2. there are some footsteps of this Perfection in the Creatures , and therefore it must be much more eminently in God. There is in every Creature some representation of some divine Perfection or other , but God doth not own any Creature to be after his image , that is destitute of Goodness . The Creatures , that want Reason and Understanding , are incapable of this Moral Goodness we are speaking of ; Man is the first in the rank of Creatures , that is endowed with it , and he is said to be made after the image of God , and to have dominion given him over the Creatures below him , to signifie to us , that if man had not been made after God's image , in respect of Goodness , he had been unfit to rule over other Creatures ; because without Goodness , dominion would be Tyranny and Oppression . And the more any Creature partakers of this Perfection of Goodness , the more it resembles God ; as the Blessed Angels , who behold the face of God continually , and are thereby transformed into his image from glory to glory , their whole business and imployment is , to do good ; and the Devil , tho' he resemble God in other Perfections of Knowledge and Power , yet because he is evil , and envious , and mischievous , and so contrary to God in this Perfection , he is the most opposite and and hateful to him of all Creatures whatsoever . And if this Perfection be in some degree in the Creature , it is much more in God ; if it be derived from him , he is much more eminently possest of it himself . All that Goodness which is in the best natured of the Sons of Men , or in the most glorious Angels of Heaven , is but an imperfect and weak representation of the Divine Goodness . The Third thing I proposed to consider , was the Effects of the Divine Goodness , together with the large extent of it , in respect of the Objects of it , the Lord is good to all , and his tender Mercies are over all his Works ; thou art good and dost good , says David , Psal . 119.68 . The great evidence and demonstration of God's Goodness , is from the Effects of it . To the same purpose St. Paul speaks , Acts 14.17 . He hath not left himself without Witness , in that he doth good , and sends us Rain from Heaven , and fruitful Seasons . I shall consider the Effects of the Divine Goodness , under these Two Heads . I. The universal extent of God's Goodness to all his Creatures . II. I shall consider more particularly the Goodness of God to Men , which we are more especially concern'd to take notice of . I. The universal extent of his Goodness to the whole Creation , the Lord is Good to all . The whole Creation furnisheth us with clear evidences and demonstrations of the Divine Goodness ; which way soever we cast our Eyes , we are encountered with undeniable Instances of the Goodness of God ; and every thing that we behold , is a sensible demonstration of it ; the Heavens declare the Glory of God , and the Firmament sheweth his handy work , says the Psalmist , Psal . 19.1 . And again , Psal . 33.5 . The Earth is full of the Goodness of the Lord. The whole Frame of this World , and every Creature in it , and all the several degrees of Being and Perfection , which are in the Creatures , and the Providence of God towards them all , in the preservation of them , and providing for the happiness of all of them , in such degrees as they are capable of it , are a plentiful demonstration of the Divine Goodness , which I shall endeavour to illustrate in these Four Particulars . 1. The universal Goodness of God appears in giving Being to so many Creatures . 2. In making them all so very good , considering the variety , and order , and end of them . 3. In his continual preservation of them . 4. In providing so abundantly for the welfare and happiness of all of them , so far as they are capable and sensible of it . 1. The extent of God's Goodness appears in giving Being to so many Creatures . And this is a pure effect of Goodness , to impart and communicate Being to any thing . Had not God been good , but of an envious , and narrow , and contracted nature , he would have confined all Being to himself , and been unwilling , that any thing besides himself should have been : but his Goodness prompted him to spread and diffuse himself , and set his Power and Wisdom on work , to give Being to all that variety of Creatures , which we see and know to be in the World , and probably to infinite more than we have the knowledge of . Now it is not imaginable , that God could have any other motive to do this , but purely the Goodness of his Nature . All the motives imaginable besides this , must either be indigency and want , or constraint and necessity ; but neither of these can have any place in God , and therefore it was meer Goodness , that moved him to give Being to other things ; and therefore all Creatures have reason , with the four and twenty Elders in the Revelations , to cast their crowns before the throne of God , saying , thou art worthy , O Lord , to receive glory , and honour , and power , for thou hast created all things , and for thy pleasure ( that is of thy meer goodness ) they are and were created . ( 1. ) Indigency and Want can have no place in God ; because he that hath all possible Perfection , hath all plenty in himself ; from whence results All-sufficiency and compleat Happiness . So that the Divine Nature need not look out of it self for Happiness , being incapable of any addition to the Happiness and Perfection it is already possest of , ipsa suis pollens opibus nihil indiga nostri . We make things for our use , Houses to shelter us , and Cloaths to keep us warm ; and we propagate our Kind , to perpetuate our selves in our posterity : But all this supposeth imperfection , and want , and mortality , to none of which the Divine Nature is liable and obnoxious . Nay it was not want of glory , which made God to make the World. 'T is true indeed , the glory of God's Goodness doth herein appear , and Creatures endowed with understanding have reason to take notice of it , with thankfulness , praise , and admiration : but there is no happiness redounds to God from it , nor does he feed himself with any imaginary content and satisfaction , such as vain-glorious persons have , from the fluttering applause of their Creatures and Beneficiaries . God is really above all blessing and praise . It is great condescention and goodness in him , to accept of our acknowledgments of his benefits , of our imperfect praises , and ignorant admiration of him ; and were he not as wonderfully good , as he is great and glorious , he would not suffer us to sully his great and glorious Name , by taking it into our Mouths ; and were it not for our advantage and happiness , to own and acknowledge his benefits , for any real happiness and glory that comes to him by it , he could well enough be without it , and dispense with us for ever entertaining one thought of him ; and were it not for his goodness , might despise the praises of his Creatures , with infinitely more reason than wise Men do the applause of Fools . There is indeed one Text of Scripture , which seems to intimate that God made all Creatures for himself , as if he had some need of them , Prov. 16.4 . The Lord hath made all things for himself ; yea even the wicked for the day of evil . Now if by God's making all things for himself , be meant , that he aimed at and intended the manifestation of his Wisdom , and Power , and Goodness in the Creation of the World , 't is most true , that in this sense , he made all things for himself : but if we understand it so , as if the Goodness of his Nature did not move him thereto , but he had some design to serve Ends and Necessities of his own upon his Creatures , this is far from him . But it is very probable , that neither of these are the meaning of this Text , which may be rendered with much better sense , and nearer to the Hebrew , thus , God hath ordained every thing , to that which is fit for it , and he wicked hath he ordained for the day of evil ; that is , the Wisdom of God hath fitted one thing to another , punishment to sin , the evil day to the evil doers . ( 2. ) Nor can Necessity and Constraint have any place in God. When there was no Creature yet made , nothing in Being but God himself , there could be nothing to compel him to make any thing , and to extort from him the effects of his bounty : Neither are the Creatures necessary effects and emanations from the Being of God , flowing from the Divine Essence , as water doth from a Spring and as light streams from the Sun ▪ If so , this indeed would have been an Argument of the fullness of the Divine Nature , but not of the bounty and goodness of it ; and it would have been matter of Joy to us tha● we are , but not a true ground o● thankfulness from us to God ; a● we rejoyce and are glad that th● Sunshines , but we do not give it any thanks for shining , because it shine● without any intention or design t● do us good ; it doth not know tha● we are the better for its light , nor di● intend we should be , and therefore we have no reason to acknowledge its goodness to us . But God , who is a Spirit endowed with Knowledge and Understanding , does not act as natural and material Causes do , which act necessarily and ignorantly , whereas he acts knowingly and voluntarily , with particular intention and design , knowing that he does good , and intending to do so freely and out of choice , and when he hath no other constraint upon him but this , that his goodness enclines his will to communicate himself , and to do good : So that the Divine Nature is under no Necessity , but such as is consistent with the most perfect Liberty and freest Choice . Not but that Goodness is essential to God , and a necessary Perfection of his Nature , and he cannot possibly be otherwise than good : but when he communicates his goodness , he knows what he does , and wills and chuseth to do so . And this kind of Necessity is so far from being any impeachment of the Divine Goodness , that it is the great Perfection and praise of it . The Stoick Philosophers mistaking this , do blasphemously advance their wise and virtuous man above God himself ; for they reason thus , A wiseman is good out of choice , when he may be otherwise ; but God out of necessity of nature , and when he cannot possibly be otherwise than good . But if they had considered things aright , they might have known , that this is an imperfection in their wise man , that he can be otherwise than good ; for a power to be evil is impotency and weakness . The highest Character that ever was given of a man , is that which Velleius Paterculus gives of Cato , that he was vir bonus , quia aliter esse non potuit , a good man , because he could not be otherwise ; this applyed to a mortal Man , is a very extravagant and undue commendation ; but yet it signifies thus much , that it is the highest Perfection , not to be able to be otherwise than good : and this is the Perfection of the Divine Nature , that goodness is essential to it , but the expressions and communications of his goodness are spontaneous and free , designed and directed by infinite Knowledge and Wisdom . This is the first : the second particular is , that God hath made all Creatures very good , considering the variety , and order , and end of them . But this I shall reserve to another opportunity . SERMON II. The Goodness of God. PSAL. CXLV . 9 . The Lord is Good to all , and his tender Mercies are over all his Works . IN the handling of this Argument , I proposed to do these four things . First , To consider what is the proper Notion of Goodness , as it is attributed to God. Secondly , To shew that this Perfection belongs to God. Thirdly , To consider the Effects of the Divine Goodness , together with the large extent of it , in respect of its objects . And , Fourthly , To answer some Objections which may seem to contradict , and bring in question the Goodness of God. I have considered the two first ; and in speaking to the third , I proposed the considering these two things . I. The universal extent of God's Goodness , to all his Creatures . II. More especially the Goodness of God to man , which we are more especially concerned to take notice of , and be affected with . The First of these appears in these four particulars . 1. In his giving Being to so many Creatures . 2. In making them all so very good , considering the number and variety , the rank and order , the end and design of all of them . 3. In his continual preservation of them . 4. In his providing so abundantly for the welfare and happiness of all of them , so far as they are capable and sensible of it . The First of these I spoke largely to ; I proceed to shew in the , 2. Place , that the universal Goodness of God appears , in making all these Creatures so very good , considering the number and variety , the rank and order , the end and design of all of them . His Goodness excited and set a work his Power to make this World , and all the Creatures in it ; and that they might be made in the best manner that could be , his Wisdom directed his Power , he hath made all things in number , weight , and measure ; so that they are admirably fitted and proportioned to one another : And that there is an excellent Contrivance in all sorts of Beings , and a wonderful beauty and harmony in the whole Frame of things , is I think sufficiently visible to every discerning and unprejudiced mind . The lowest form of Creatures , I mean those which are destitute of sense , do all of them contribute some way or other , to the use , and conveniency , and comfort of the Creatures above them , which being endowed with sense are capable of enjoying the benefit and delight of them , which being so palpable in the greatest part of them , may resonably be presumed , tho'it be not so discernable concerning all the rest ; so that when we survey the whole Creation of God , and the several parts , we may well cry out with David , Psal . 104.24 . O Lord how manifold are thy works , in wisdom hath thou made them all ! 'T is true indeed , there are degrees of Perfection in the Creatures , and God is not equally good to all of them . Those Creatures which are of more Noble and Excellent Natures , and to which he hath communicated more degrees of Perfection , they partake more of his Goodness , and are more glorious instances of it : But every Creature partakes of the Divine Goodness in a certain degree , and according to the Nature and Capacity of it . God , if he pleased , could have made nothing but immortal Spirits ; and he could have made as many of these as there are individual Creatures of all sorts in the World : but it seemed good to the wise Architect , to make several ranks and orders of Beings , and to display his Power , and Goodness , and Wisdom , in all imaginable variety of Creatures ; all which should be good in their kind , tho' far short of the Perfection of Angels and immortal Spirits . He that will build a House for all the uses and purposes of which a House is capable , cannot make it all foundation , and great beams and pillars ; must not so contrive it , as to make it all Rooms of state and entertainment : but there must of necessity be in it meaner materials , rooms and offices for several uses and purposes , which however inferiour to the rest in dignity and degree , do yet contribute to the beauty and advantage of the whole . So in this great Frame of the World , it was fit there should be variety and different degrees of Perfection in the several parts of it ; and this is so far from being an impeachment of the Wisdom or Goodness of him that made it , that it is an Evidence of both . For the meanest of all Gods Creatures is good , considering the nature and rank of it , and the end to which it was designed ; and we cannot imagine how it could have been ordered and framed better , tho' we can easily tell how it might have been worse , and that if this or that had been wanting , or had been otherwise , it had not been so good ; and those who have been most conversant in the contemplation of Nature , and of the Works of God , have been most ready to make this acknowledgment . But then if we consider the Creatures of God , with relation to one another , and with regard to the whole Frame of things , they will all appear to be very good ; and notwithstanding this or that kind of Creatures , be much less perfect than another , and there be a very great distance between the Perfection of a worm , and of an Angel ; yet considering every thing in the rank and order which it hath in the Creation , it is as good as could be , considering its nature and use , and the place allotted to it among the Creatures . And this difference in the Works of God , between the goodness of the several parts of the Creation , and the excellent and perfect goodness of the whole , the Scripture is very careful to express to us in the History of the Creation , where you find God represented , as first looking upon , and considering every days work by it self , and approving it , and pronouncing it to be good , Gen. 1.4 , 10 , 12 , 18 , 21 , 24. at the end of every days work , it is said that God saw it , and it was good : but then when all was finisht , and he surveyed the whole together , it is said , v. 31. that God saw every thing that he had made , and behold it was very good ; very good , that is the best , the Hebrews having no other Superlative . Every Creature of God by it self is good : But take the whole together , and they are very good , the best that could be . 3. The universal goodness of God further appears , in the careful and continual preservation of the things which he hath made ; his upholding and maintaining the several Creatures in being , in their natural state and order ; those which have life , in life , to the period which he hath determined and appointed for them ; in his preserving the whole World , his managing and governing this vast Frame of things , in such sort , as to keep it from running into confusion and disorder . This is a clear demonstration , no less of the goodness than of the Wisdom and Power of God , that for so many Ages all the parts of it have kept their places , and performed the offices and work for which Nature designed them ; that the World is not , in the course of so many thousand years , grown old and weak , and out of repair , and that the Frame of things doth not dissolve and fall in pieces . And the Goodness of God doth not only take care of the main , and support the whole Frame of things , and preserve the more noble and considerable Creatures ; but even the least and meanest of them . The Providence of God doth not overlook any thing that he hath made , nor despise any of the works of his hands , so as to let them relapse , and fall back into nothing , through neglect and inadvertency ; as many as there are , he takes care of them all , Psal . 104.27 , 28. where the Psalmist speaking of the innumerable multitude of Creatures upon the Earth , and in the Sea , These all ( saith he ) wait upon thee , that thou mayst give them their meat in due season ; that thou givest them they gather , thou openest thine hand , and they are filled with good . And to the same purpose , Psal . 145.15 16. The eyes of all wait upon thee , and thou givest them their meat in due season ; thou openest thine hand , and satisfiest the desire of every living thing . The inanimate Creatures , which are without sense ; and the brute Creatures , which tho' they have sense , are without understanding , and so can have no End and Design of self-preservation , God preserves them , no less than men who are endowed with reason , and foresight to provide for themselves ; Psal . 36.7 . Thou preservest man and beast . And Psal . 147.9 . He giveth to the beast his food , and to the young Ravens when they cry . And so our Saviour declares to us the particular Providence of God towards those Creatures , Matth. 6.26 . Behold the fowls of the air , for they sow not , neither do they reap , nor gather into barns ; yet your heavenly Father feedeth them . V. 28.29 . Consider the lillies of the field , how they grow ; they toyl not , neither do they spin : And yet I say unto you , that Solomon in all his glory , was not arrayed like one of these . And tho' all the Creatures below man , being without understanding , can take no notice of this bounty of God to them , nor make any acknowledgments to him for it , yet man , who is the Priest of the visible Creation , and placed here in this great Temple of the World , to offer up Sacrifices of praise and thanksgiving to God , for his universal goodness to all his Creatures , ought to bless God in their behalf , and to sing praises to him , in the name of all the inferiour Creatures , which are subjected to his Dominion and Use ; because they are all as it were his Family , his Servants and Utensils , and if God should neglect any of them , and suffer them to perish and miscarry , 't is we that should find the inconvenience and want of them ; and therefore we should on their behalf celebrate the Praises of God ; as we find David often does in the Psalms , calling upon the inanimate and the brute Creatures to praise the Lord. 4. The universal Goodness of God doth yet further appear ; in providing so abundantly for the Welfare and Happiness of all his Creatures , so far as they are capable and sensible of it . He doth not only support and preserve his Creatures in Being , but takes care that they should all enjoy that happiness and pleasure , which their natures are capable of . The Creatures endowed with Sense and Reason , which only are capable of pleasure and happiness , God hath taken care to satisfie the several Appetites and Inclinations which he hath planted in them ; and according as Nature hath enlarged their desires and capacities , so he enlargeth his Bounty towards them ; he openeth his hand , and satisfieth the desire of every living thing . God doth not immediately bring Meat to the Creatures , when they are hungry ; but it is near to them , commonly in the Elements wherein they are bred , or within their reach , and he hath planted Inclinations in them to hunt after it , and to lead and direct them to it ; and to encourage self-preservation , and to oblige and instigate them to it , and that they might not be melancholy and weary of Life , he hath so ordered the nature of living Creatures , that Hunger and Thirst are most implacable desires , exceeding painful , and even intolerable ; and likewise that the satisfaction of these Appetites , should be a mighty pleasure to them . And for those Creatures that are young , and not able to provide for themselves , God hath planted in all Creatures a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a natural Affection towards their young ones , which will effectually put them upon seeking Provisions for them , and cherishing them , with that care and tenderness which their weak and helpless condition doth require ; and reason is not more powerful and effectual in mankind to this purpose , than this natural instinct is in brute Creatures ; which shews what care God hath taken , and what provision he hath made in the natural Frame of all his Creatures , for the satisfaction of the inclinations and appetites which he hath planted in them ; the satisfaction whereof is their pleasure and happiness . And thus I have done with the First head I proposed , the universal extent of God's goodness to his Creatures , let us now proceed , in the II. place , To consider more particularly the goodness of God to men ; which we are more especially concerned to take notice of , and to be affected with it . And we need go no further than our own observation and experience , to prove the goodness of God ; every day of our lives , we see and taste that the Lord is good , all that we are , and all the good that we enjoy , and all that we expect and hope for , is from the divine goodness , every good and perfect gift descends from above , from the Father of lights , Jam. 1.17 . And the best and most perfect of his gifts he bestows on the Sons of men . What is said of the wisdom of God , Prov. 8. may be applyed to his goodness ; the goodness of God shines forth in all the works of Creation , in the Heavens and Clouds above , and in the Fountains of the great deep , in the Earth and the Fields , but its delight is with the Sons of men . Such is the goodness of God to man , that it is represented to us in Scripture , under the Notion of love . God is good to all his Creatures , but he is only said to love the sons of men . More particularly the goodness of God to man appears , 1. That he hath given us such noble and excellent Beings , and placed us in so high a rank and order of his Creatures . We owe to him that we are , and what we are ; we do not only partake of that effect of his goodness , which is common to us with all other Creatures , that we have received our being from him ; but we are peculiarly obliged to him , for his more especial goodness , that he hath made us reasonable Creatures , of that Kind which we should have chosen to have been of , if we could suppose , that before we were , it had been referr'd to us , and put to our choice , what part we would be of this visible World. But we did not contrive and chuse this Condition for our selves , we are no ways accessary to the dignity and excellency of our Beings ; but God chose this condition for us , and made us what we are ; So that we may say , with David , Psal . 100.3 , 4 , 5. 'T is he that hath made us , and not we our selves . O enter then into his gates with thanksgiving , and into his courts with praise ; be thankful unto him , and speak good of his name , for the Lord is good . The goodness of God is the Spring and Fountain of our Beings , but for that we had been nothing ; and but for his farther goodness , we might have been any thing , of the lowest and meanest rank of his Creatures . But the goodness of God hath been pleased to advance us to be the Top and Perfection of the visible Creation , he hath been pleased to endow us with Mind and Understanding , and made us capable of happiness , in the knowledge , and love , and enjoyment of himself . He hath curiously and wonderfully wrought the Frame of our Bodies , so as to make them fit Habitations for reasonable Souls , and immortal Spirits ; he hath made our very Bodies Vessels of Honour , when of the very same Clay he hath made innumerable other Creatures , of a much lower rank and condition ; so that tho' man in respect of his Body be a-kin to the Earth , yet in regard of his Soul , he is allied to Heaven , of a divine Original , and descended from above . Of all the Creatures in this visible World , man is the chief ; and what is said of Behemoth , or the Elephant , Job 42. in respect of his great strength , and the vast bigness of his Body , is only true absolutely of man , that he is , divini opificii caput , the chief of the ways of God , and upon earth there is none like him . The Psalmist takes particular notice of the goodness of God to man , in this respect of the excellency and dignity of his being . Psal . 8.5 . Thou hast made him little lower than the Angels , and hast crowned him with glory and honour . And this advantage of our nature above other Creatures , we ought thankfully to acknowledge ; tho' most men are so stupid , as to overlook it , as Elihu complains , Job 35.10 , 11. None saith , where is God my maker ? Who teacheth us more than the beasts of the earth , and maketh us wiser than the fowls of heaven . 2. The goodness of God to man appears , in that he hath made and ordained so many things chiefly for our use . The beauty and usefulness of the Creatures below us , their plain subserviency to our necessity , and benefit , and delight , are so many clear Evidences of the Divine Goodness to us , not only discernable to our Reason , but even palpable to our Senses , so that we may see and taste that the Lord is gracious . This David particularly insists upon as a special ground of praise and thanksgiving to God , that he hath subjected so great a part of the Creation to our dominion and use ; Psal . 8.6 , 7 , 8. speaking of man , Thou hast made him to have dominion over the works of thy hands ; thou hast put all things under his feet ; all sheep and oxen , yea , and the beasts of the field ; the fowl of the air , and the fish of the sea , and whatsoever passeth through the paths of the seas . What an ininnumerable variety of Creatures are there in this inferiour World , which were either solely or principally made for the use and service , pleasure and delight of man ! How many things are there , which serve for the necessity and support , for the contentment and comfort of our lives ! How many things for the refreshment and delight of our Senses , and the excercise and employment of our Understandings ! That God hath not made man for the service of other Creatures , but other Creatures for the service of man , Epictetus doth very ingeniously argue from this observation ; that the Creatures below man , the brute beasts , have all things in a readiness , nature having provided for them meat , and drink , and lodging , so that they have no absolute need that any should build Houses , or make Cloaths , or store up Provisions , or prepare and dress meat for them ; for , says he , being made for the service of another , they ought to be furnisht with these things , that they may be always in a readiness , to serve their Lord and master ; a plain evidence that they were made to serve man , and not man to serve them . And to raise our thoughts of God's goodness to us the Sons of men yet higher , as he hath given us the Creatures below us for our use and convenience , so hath he appointed the Creatures above us for our Guard and Protection , not to say for our service . Psal . 34.7 . The Angel of the Lord encampeth round about them that fear him , and he delivereth them ; and then it follows , O taste and see that the Lord is good . And , Psal . 91.11 , 12. He shall give his Angels charge over thee , to keep thee in all thy ways . They shall bear thee up in their hands . Nay the Apostle speaks , as if their whole business and imployment were to attend upon and be serviceable to good men , Heb. 1.14 . Are they not all ministring spirits , sent forth to minister for them , who shall be heirs of Salvation ? 3. The goodness of God to men appears , in his tender Love and peculiar Care of us , above the rest of the Creatures , being ready to impart and dispense to us the good that is suitable to our capacity and condition ; and concerned to exempt us from those manifold Evils of Want and Pain , to which we are obnoxious . I do not mean an absolute exemption from all sorts and all degrees of Evil , and a perpetual tenor of temporal happiness , and enjoyment of all good things ; this is not suitable to our present state , and the rank and order which we are in among the Creatures ; nor would it be best for us , all things considered . But the Goodness of God to us above other Creatures , is proportionable to the dignity and excellency of our Natures above them ; for as the Apostle reasons in another case , doth God take care for Oxen , and shall he not much more extend his care to Man ? To this purpose our Saviour reasons , Mat. 6. Behold the Fowls of the Air , they sow not , neither do they reap , and yet your heavenly Father takes care of them ; are not ye much better than they ? And , v. 30. Wherefore if God so cloath the grass of the field , shall he not much more cloath you ? And , Chap. 10.29 . Are not two Sparrows sold for a Farthing ? and one of them shall not fall on the ground without your Father . But the very hairs of your head are all numbred . Fear ye not therefore , ye are of more value than many Sparrows . 'T is true , God hath a special care of his People and Servants , above the rest of Mankind ; but our Saviour useth these Arguments to his Disciples , to convince them of the Providence of God towards them , as Men , and of a more excellent Nature than other Creatures . And indeed we are born into the World more destitute and helpless , than other Creatures ; as if it were on purpose to shew , that God had reserved us for his more peculiar Care and Providence ; which is so great , that the Scripture , by way of condescention , expresseth it to us by the name of Love ; so that what effects of Care the greatest and tenderest Affection in Men is apt to produce towards one another , that , and much more , is the effect of God's Goodness to us ; and this Affection of God is common to all Men ( tho' of all Creatures we have least deserved it ) and is ready to diffuse and shed abroad it self , where-ever Men are qualified for it by Duty and Obedience , and do not obstruct and stop the emanations of it , by their Sins and Provocations . And tho' the greatest part of Mankind be evil , yet this doth not wholly put a stop to his goodness , tho' it cause many abatements of it , and hinder many good things from us ; but such is the Goodness of God , notwithstanding the evil and undutifulness of Men , that he is pleased still to concern himself in the Government of the World , and to preserve the Societies of Men from running into utter confusion and disorder ; notwithstanding the violence and irregularities of Mens Wills and Passions , the Communities of Men subsist upon tolerable terms ; and notwithstanding the rage and craft of evil Men , poor and unarmed Innocence and Virtue is usually protected , and sometimes rewarded in this World ; and domineering and outragious Wickedness is very often remarkably checkt and chastised . All which Instances of God's Providence , as they are greatly for the advantage and comfort of Mankind , so are they an effectual declaration of that Goodness which governs all things , and of God's kind care of the affairs and concernments of Men ; so that if we look no farther than this World , we may say with David , Verily there is a reward for the Righteous , verily there is a God that judgeth the earth . I know this Argument hath been perverted to a quite contrary purpose ; that if goodness govern'd the World , and administred the Affairs of it , good and evil would not be so carelesly and promiscously dispensed ; good Men would not be so great sufferers , nor wicked Men so prosperous as many times they are . But this also , if rightly considered , is an Effect of God's goodness , and infinite Patience to Mankind ; That he causeth his Sun to rise , and his Rain to fall upon the just and unjust . That upon the Provocations of Men , he does not give over his care of them , and throw all things into confusion and ruin ; this plainly shews , that he designs this Life for the tryal of Men's Virtue and Obedience , in order to the greater reward of it ; and therefore he suffers Men to walk in their own ways , without any great check and controle , and reserves the main bulk of Rewards and Punishments for another World : So that all this is so far from being any Objection against the goodness of God , that on the contrary , it is an Argument of God's immense Goodness , and infinite Patience , that the World subsists and continues , and that he permits Men to take their course , for the fuller tryal of them , and the clearer and most effectual declaration of his Justice , in the Rewards and Punishments of another life . Fourthly , and Lastly , The Goodness of God to Mankind most gloriously appears , in the provision he hath made for our Eternal Happiness . What the happiness of Man should have been , had he continued in Innocency , is not particularly revealed to us ; but this is certain , that by willful transgression , we have forfeited all that happiness which our Natures are capable of . In this lapsed and ruinous condition of Mankind , the Goodness and Mercy of God was pleased to employ his Wisdom for our Recovery , and to restore us , not only to a new , but a greater capacity of Glory and Happiness . And in order to this , the Son of God assumes our Nature , for the recovery and redemption of Man ; and the pardon of Sin is purchased for us by his Blood ; Eternal Life , and the Way to it , are clearly discover'd to us . God is pleased to enter into a New and better Covenant with us , and to afford us inward grace and assistance , to enable us to perform the Conditions of it ; and graciously to accept of our Faith and Repentance , of our sincere Resolutions and Endeavours of Holiness and Obedience , for Perfect and Compleat Righteousness , for his sake who fullfilled all righteousness . This is the great and amazing goodness of God to Mankind , that when we were in open Rebellion against him , he should entertain thoughts of Peace and Reconciliation ; and when he past by the fall'n Angels , he should set his Affection and Love upon the sinful and miserable Sons of Men. And herein is the love of God to men perfected , that as he hath made all Creatures , both above us , and below us , subservient and instrumental to our subsistence and preservation , so , for the ransom of our Souls from eternal Ruin and Misery , he hath not spared his own Son , but hath given him up to death for us ; him , whom he hath commanded all the Angels of God to worship , and to whom he hath made subject all Creatures in Heaven and Earth ; Him , who made the World , and who upholds all things by the word of his power , who is the brightness of his Glory , and the express Image of his Person . And after such a stupendious Instance as this , what may we not reasonably hope for , and promise our selves from the Divine Goodness ! So the Apostle hath taught us to reason , Rom. 8.32 . He that spared not his own Son , but delivered him up for us all , how shall he not with him also freely give us all things ? SERMON III. The Goodness of God. PSAL. CXLV . 9 . The Lord is Good to all , and his tender Mercies are over all his Works . IN handling this Argument , I proceeded in this Method . First , To consider what is the proper Notion of Goodness . Secondly , To shew that this Perfection of Goodness belongs to God. Thirdly , I considered the Effects of the Divine Goodness under these Heads . I. The universal Extent of it , in the number , variety , order , end , and design of the things created by him , and his preservation and providing for the welfare and happiness of them . II. I considered more particularly the Goodness of God to Mankind , of which I gave these four Instances . 1. That he hath given us such noble Beings , and placed us in so high a rank and order of his Creatures . 2. In that he hath made and ordained so many things chiefly for us . 3. In that he exerciseth so peculiar a Providence over us above the rest , that tho he is said to be good to all , he is only said to love the Sons of Men. 4. In that he hath provided for us eternal Life and Happiness . There only now remains the Fourth and last particular to be spoken to , which was to answer some Objections which may seem to contradict and bring in question the Goodness of God ; and they are many , and have ( some of them especially ) great difficulty in them , and therefore it will require great consideration and care , to give a clear and satisfactory answer to them , which undoubtedly they are capable of ; the Goodness of God being one of the most certain and unquestionable Truths in the World. I shall mention those which are most considerable and obvious , and do almost of themselves spring up in every Man's Mind , and they are these Four , the first of them more general , the other three more particular . First , If God be so exceeding good , whence comes it to pass , that there is so much Evil in the World , of several kinds ; Evil of Imperfection , Evil of Affliction or Suffering , and ( which is the greatest of all others , and indeed the cause of them ) Evil of Sin ? Secondly , The Doctrine of absolute Reprobation ; by which is meant , the decreeing of the greatest part of Mankind to eternal Misery and Torment , without any consideration or respect to their Sin or Fault ; this seems notoriously to contradict , not only the Notion of infinite Goodness , but any competent measure and degree of Goodness . Thirdly , The eternal Misery and Punishment of Men for temporal Faults , seems hard to be reconciled with that excess of Goodness , which we suppose to be in God. Fourthly , The Instances of God's great severity to Mankind upon occasion , in those great Calamities , which by the Providence of God have in several Ages either befaln Mankind in general , or particular Nations ; and here I shall confine my self to Scripture Instances , as being the most certain and remarkable , or at least equal to any that are to be met with in History ; as the early and universal degeneracy of Mankind , by the sin and transgression of our first Parents ; the destruction of the World by a general Deluge ; the sudden and terrible destruction of Sodom and Gomorrah , and the Cities about them , by Fire and Brimstone from Heaven ; the cruel extirpation of the Canaanites , by the express command of God ; and lastly , the great Calamities which befel the Jewish Nation , and the final ruin and perdition of them at the destruction of Jerusalem . These are the Objections against the goodness of God , which I shall severally consider , and with all the brevity and clearness I can , endeavour to return a particular Answer to them . The First Objection , which I told you is more general , is this , If God be so exceeding Good , whence then comes it to pass , that there is so much Evil in the World of several kinds ? 'T is evident beyond denyal , that Evil abounds in the World. The whole World lies in Evil , says St. John , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lies in wickedness , ( so our Translation renders it ) is involved in Sin ; but by the article and opposition St. John seems to intend the Devil . We know , says he , that we are of God , and the whole World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is subject to the evil one , and under his power and dominion . Which way so ever we render it , it signifies , that Evil of one kind or other reigns in the World. Now can Evil come from a Good God ? Out of the same Mouth proceedeth blessing and cursing . Doth a Fountain send forth at the same place sweet water and bitter ? This cannot be , as St. James speaks in another case . But all Evils that are in the World , must either be directly procured by the Divine Providence , or permitted to happen ; and next to the causing and procuring of Evil , it seems to be contrary to the Goodness of God , to permit that there should be any such thing , when it is in his power to help and hinder it . Answer . To give an account of this , it was an ancient Doctrine of some of the most ancient Nations , that there were two first Causes or Principles of all things , the one of good things , the other of bad ; which among the Persians were called Oromasdes and Arimanius ; among the Egyptians Osiris and Typhon ; among the Chaldeans good or bad Planets ; among the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and Plutarch expresly says , That the good Principle was called God , and the bad , Demon , or the Devil ; in conformity to which ancient Traditions , the Manichees ( a sad Sect of Christians ) set up two Principles , the one infinitely good , which they supposed to be the original cause of all good that is in the World ; the other infinitely evil , to which they ascribed all the evils that are in the World. But besides that the Notion of an infinite Evil is a contradiction , it would be to no purpose to suppose two opposite Principles of equal power and force . That the very Notion of an infinite Evil is a contradiction , will be very clear , if we consider , that what is infinitely evil , must be infinitely imperfect , and consequently infinitely weak ; and for that reason , tho never so mischievous and malicious , yet being infinitely weak , and ignorant , and foolish , would neither be in a capacity to contrive Mischief , nor to execute it . But admit , that a Being infinitely mischievous , were infinitely cunning , and infinitely powerful , yet it could do no evil ; because the opposite Principle of infinite Goodness , being also infinitely wise and powerful , they would tie up one anothers Hands ; so that upon this supposition , the Notion of a Deity , would signifie just nothing , and by virtue of the eternal opposition and equality of these two Principles , they would keep one another at a perpetual Bay , and being an equal match for one another , instead of being two Deities , they would be two Idols , able to do neither good nor evil . But to return a more distinct and satisfactory Answer to this Objection ; there are three sorts of Evil in the World ; the Evil of Imperfection ; the Evil of Affliction and Suffering ; and the Evil of Sin. And 1 st , For the Evil of Imperfection , I mean natural Imperfections , these are not simply and absolutely , but only comparatively evil ; now comparative Evil is but a less degree of goodness ; and it is not at all inconsistent with the goodness of God , that some Creatures should be less good than others , that is , imperfect in comparison of them ; nay , it is very agreeable both to the Goodness and Wisdom of God , that there should be this variety in the Creatures , and that they should be of several degrees of Perfection , being made for several Uses and Purposes , and to be subservient to one another , provided they all contribute to the Harmony and Beauty of the whole . Some Imperfection is necessarily involved in the very nature and condition of a Creature , as that it derives its Being from another , and necessarily depends upon it , and is beholding to it , and is likewise of necessity finite and limited in its Nature and Perfections ; and as for those Creatures which are less perfect than others , this also , that there should be degrees of Perfection , is necessary , upon supposition , that the Wisdom of God thinks fit to display it self in variety of Creatures of several kinds and ranks . For tho comparing the Creatures with one another , the Angelical Nature is best , and most perfect ; yet it is absolutely best , that there should be other Creatures besides Angels . There are many parts of the Creation , which are rashly and inconsiderately by us concluded to be evil and imperfect , as some noxious and hurtful Creatures ; which yet in other respects , and to some purposes , may be very useful , and against the harm and mischief whereof , we are sufficiently armed , by such means of defence , and such antidotes as reason and experience are able to find and furnish us withal ; and those parts of the World , which we think of little or no use , as Rocks and Deserts , and that vast Wilderness of the Sea , if we consider things well , are of great use to several very considerable purposes ; or if we can discern no other use of them , they serve at least to help our dulness , and to make us more attentively to consider , and to admire the perfection and usefulness of the rest ; at the worst , they may serve for Foils to set off the wise order and contrivance of other things , and ( as one expresseth it very well ) they may be like a Blackmoor's Head in a Picture , which gives the greater Beauty to the whole Piece . 2 dly , For the Evils of Affliction and Suffering ; and these either befal brute Creatures , or Men endow'd with Reason and Consideration . 1 st , For those which befal the brute Creatures ; those sufferings which Nature inflicts upon them , are very few ; the greatest they meet withal are from Men , or upon their account , for whose sake they were chiefly made , and to whose reasonable use and gentle dominion they are consigned . It is necessary from the very nature of these Creatures , that they should be passive and liable to pain : and yet it doth in no wise contradict either the Wisdom or Goodness of God to make such Creatures , because all these pains are for the most part fully recompensed , by the pleasure these Creatures find in Life ; and that they have such a pleasure and happiness in Life , is evident , in that all Creatures , notwithstanding the miseries they endure , are still fond of Life , and unwilling to part with it : no Creature but Man ( who only hath perverted his Nature ) ever seeks the destruction of it self ; and since all brute Creatures are so loth to go out of Being , we may probably conclude , that if they could deliberate , whether they would be or not , they would chuse to come into Being , even upon these hard conditions . But however that be , this we are sure of , that they suffer chiefly from us , and upon our account ; we who are their natural Lords , having depraved our selves first , are become cruel and tyrannical to them ; nay , the Scripture tells us , that they suffer for our sakes , and that the whole Creation groaneth , and is in bondage for the sin of Man : And this is not unreasonable , that being made principally for Man , they should suffer upon his account , as a part of his Goods and Estate ; not as a punishment to them ( which under the notion of punishment , they are not capable of ) but as a punishment to him , who is the Lord and Owner of them , they being by this means become more weak and frail , and less useful and serviceable to him for whom they were made ; so that the sufferings of the Creatures below us , are in a great measure to be charged up-us , under whose dominion God hath put them . 2 dly , As for the Afflictions and Sufferings which befal Men , these are not natural and of God's making , but the result and fruit of our own doings , the effects and consequences of the ill use of our own liberty and free choice ; and God does not willingly send them upon us , but we wilfully pull them down upon our selves ; For he doth not afflict willingly , nor grieve the children of men , as the Prophet tells us , Lam. 3.33 . Or as it is in the Wisdom of Solomon , Chap. 1.12 , 13. God made not death , neither hath he pleasure in the destruction of the living ; but men pull destruction upon themselves , with the works of their own hands . All the Evils that are in the World , are either the Effects of our own Sin , as Poverty , and Disgrace , Pains , Diseases , and Death , which are sometimes more immediately inflicted upon Men , by a visible Providence and hand of God , but are usually brought upon us by our selves , in the natural course and order of things ; or they are the Effects of other Mens sins , brought upon us by the ambition and covetousness , by the malice and cruelty of others ; and these Evils , tho they are procured and caused by others , yet they are deserved by our selves ; and tho they are immediately from the Hand of Men , yet we ought to look farther , and consider them , as directed and disposed by the Providence of God ; as David did when Shimei cursed him ; God ( saith he ) hath bid him curse David , tho it immediately proceeded from Shimei's insolence and ill nature . Now upon the supposition of Sin , the Evils of Affliction and Suffering are good , because they are of great use to us , and serve to very good ends and purposes . I. As they are the proper Punishments of Sin. Evil is good to them that do Evil , that is , it is fit and proper , just and due . Psal . 107.17 . Fools , because of their transgression , and because of their iniquities , are afflicted . And it is fit they should be so , crooked to crooked is streight and right . A rod for the back of Fools , saith Solomon ; and elsewhere , God hath made every thing for that which is fit for it , and the evil day for the wicked man. 2 dly , As they are the preventions and remedies of greater Evils . Evils of Affliction and Suffering are good for wicked Men , to bring them to a sense of their sin , and to reclaim them from it , and thereby to prevent greater temporal Evils , and preserve them from eternal Misery ; and not only good to the Person that suffers , but likewise to others , to deter and affright them from the like sins ; to prevent the contagion of Sin , and to stop the progress of Iniquity , upon which greater guilt and worse mischiefs might ensue ; and they are good to good Men , to awaken and rouse them out of their security , to make them know God and themselves better ; they are almost a necessary Discipline for the best of Men , much more for evil and depraved dispositions ; and we might as reasonably expect , that there should be no Rod in a School , as that there should be no suffering and afflictions in the World. 3 dly , As they are the occasions and matter of many Virtues . God teacheth Men temperance by want , and patience by reproach and sufferings , charity by persecution , and pity and compassion to others by grievous pains upon our selves . The benefit of Afflictions to them that make a wise use of them is unspeakable ; they are grievous in themselves , nevertheless ( saith the Apostle to the Hebrews ) they bring forth the peaceable fruits of righteousness , to them that are exercised therewith . David gives a great testimony of the mighty benefit and advantage of them , from his own experience , Psal . 119.76 . Before I was afflicted I went astray , but now have I kept thy word . And , v. 71. It is good for me that I have been afflicted , that I might learn thy Statutes . 4 thly , The Evils of Suffering , patiently submitted to , and decently born , do greatly contribute to the increase of our happiness . All the persecutions and sufferings of good Men in this life , do work for us a far more exceeding and eternal weight of glory . And if they contribute to our greater good and happiness at last , they are good . The glorious reward of the Sufferings which we have met with , in this life , will in the next clear up the goodness and justice of the Divine Providence , from all those Mists and Clouds which are now upon it , and fully acquit it from all those Objections which are now raised against it , upon account of the afflictions and sufferings of good Men in this life , which are not worthy to be compared with the glory which shall be revealed in them . III. As for the Evil of Sin , which is the great difficulty of all . How is it consistent with the goodness of God , to permit so great an Evil as this to come into the World ? For answer to this , I desire these two things may be considered . 1. That it doth not at all contradict the wisdom or goodness of God , to make a Creature of such a frame , as to be capable of having its obedience tryed in order to the reward of it , which could not be , unless such a Creature were made mutable , and by the good or bad use of its liberty , capable of obeying or disobeying the Laws of his Creator ; for where there is no possibility of sinning , there can be no tryal of our Virtue and Obedience , and nothing but Virtue and Obedience are capable of reward . The goodness of God towards us is sufficiently vindicated , in that he made us capable of happiness , and gave us sufficient direction and power for the attaining of that end ; and it does in no wise contradict his goodness , that he does not by his Omnipotency interpose to prevent our sin ; for this had been to alter the nature of things , and not to let Man be the Creature he made him , capable of reward or punishment , according to the good or bad use of his own free choice . It is sufficient that God made Man good at first , tho mutable , and that he had a power to have continued so , tho he wilfully determined himself to evil ; this acquits the goodness of God , that he made Man upright , but he found out to himself many inventions . 2. If there had not been such an order and rank of Creatures , as had been in their nature mutable , there had been no place for the manifestation of God's goodness in a way of mercy and patience ; so that tho God be not the Author of the sins of Men , yet in case of their willful transgression and disobedience , the goodness of God hath a fair opportunity of discovering it self , in his patience and long-suffering to Sinners , and in his merciful care and provision for their recovery out of that miserable state . And this may suffice for answer to the first Objection , if God be so good , whence then comes evil ? The Second Objection against the Goodness of God , is from the Doctrine of absolute reprobation ; by which I mean the decreeing the greatest part of Mankind to eternal misery and torment , without any consideration or respect to their sin and fault . This seems not only notoriously to contradict the Notion of infinite Goodness , but to be utterly inconsistent with the least measure and degree of Goodness . Indeed , if by reprobation were only meant , that God in his own infinite Knowledge foresees the sins and wickedness of Men , and hath from all eternity determined in himself , what in his Word he hath so plainly declared , that he will punish impenitent Sinners with everlasting destruction ; or if by reprobation be meant , that God hath not elected all Mankind , that is , absolutely decreed to bring them infallibly to Salvation ; neither of these Notions of reprobation , is any ways inconsistent with the goodness of God ; for he may foresee the wickedness of Men , and determine to punish it , without any impeachment of his goodness : He may be very good to all , and yet not equally and in the same degree ; if God please to bring any infallibly to Salvation , this is transcendent goodness ; but if he put all others into a capacity of it , and use all necessary and fitting means to make them happy , and after all this , any fall short of happiness , through their own wilful fault and obstinacy , these Men are evil and cruel to themselves , but God hath been very good and merciful to them . But if by reprobation be meant , either that God hath decreed , without respect to the sins of Men , their absolute ruin and misery ; or that he hath decreed that they shall inevitably sin and perish ; it cannot be denied , but that such a reprobation as this doth clearly overthrow all possible Notion of goodness . I have told you , that the true and only Notion of goodness in God , is this , that it is a propension and disposition of the Divine Nature , to communicate Being and Happiness to his Creatures : But surely nothing can be more plainly contrary to a disposition to make them happy , than an absolute decree , and a peremptory resolution to make them miserable . God is infinitely better than the best of Men , and yet none can possibly think that Man a good Man , who should absolutely resolve to disinherit and destroy his Children , without the foresight and consideration of any fault to be committed by them . We may talk of the Goodness of God : But it is not an easie matter , to devise to say any thing worse than this of the Devil . But it is said , reprobation is an act of soveraignty in God , and therefore not to be measured by the common rules of goodness . But it is contrary to goodness , and plainly inconsistent with it ; and we must not attribute such a soveraignty to God , as contradicts his goodness ; for if the soveraignty of God may break in at pleasure upon his other Attributes , then it signifies nothing to say that God is good , and wise , and just , if his soveraignty may at any time act contrary to these Perfections . Now if the Doctrine of absolute reprobation , and the goodness of God cannot possibly stand together , the Question is , Which of them ought to give way to the other ? What St. Paul determines in another case , concerning the truth and fidelity of God , will equally hold concerning his goodness ; Let God be good , and every Man a lyar . The Doctrine of absolute reprobation is no part of the Doctrine of the Holy Scriptures , that ever I could find ; and there 's the Rule of our Faith. If some great Divines have held this Doctrine , not in opposition to the goodness of God , but hoping they might be reconciled together , let them do it if they can ; but if they cannot , rather let the Schools of the greatest Divines be call'd in question , than the goodness of God , which next to his Being , is the greatest and clearest truth in the world . Thirdly , It is farther objected , that the eternal punishment of Men for temporal Faults seems hard to be reconciled with that excess of Goodness , which we suppose to be in God. This Objection I have fully answer'd , in a Discourse upon S. Matth. 25.46 . and therefore shall proceed to the Fourth and last Objection , against the goodness of God , from sundry Instances of God's severity to Mankind , in those great Calamities which by the Providence of God have in several Ages either befaln Mankind in general , or particular Nations . And here I shall confine my self to Scripture Instances , as being most known , and most certain and remarkable , or at least equally remarkable with any that are to be met with in any other History ; such are the early and universal degeneracy of all Mankind , by the sin and transgression of our first Parents ; the destruction of the World by a general deluge ; the sudden and terrible destruction of Sodom and Gomorrah , and the Cities about them , by Fire and Brimstone from Heaven ; the cruel extirpation of the Canaanites by the express command of God ; and lastly , the great Calamities which befel the Jewish Nation , especially the final ruin and dispersion of them at the destruction of Jerusalem . These and the like instances of God's severity , seem to call in question his goodness . Against these severe and dreadful Instances of God's severity , it might be a sufficient vindication of his goodness , to say in general , that they were all upon great and high Provocations ; most of them after long patience and forbearance , and with a great mixture of mercy , and a declared readiness in in God to have prevented or removed them upon repentance ; all which are great Instances of the goodness of God. But yet for the clearer manifestation of the Divine Goodness , I shall consider them particularly , and as briefly as I can . 1. As for the transgression of our first Parents , and the dismal consequences of it to all their Posterity . This is a great depth , and tho the Scripture mentions it , yet it speaks but little of it ; and in matters of mere Revelation , we must not attempt to be wise above what is written . Thus much is plain , that it was an act of high and wilful Disobedience , to a very plain and easie Command ; and that in the punishment of it , God mitigated the extremity of the Sentence ( which was present death ) by granting our first Parents the Reprieve of almost a thousand Years ; and , as to the consequences of it to their Posterity , God did not , upon this provocation , abandon his care of Mankind ; and tho he removed them out of that happy state and place in which Man was created , yet he gave them a tolerable condition and accommodations upon Earth ; and which is certainly the most glorious Instance of Divine Goodness that ever was , he was pleased to make the fall and misery of Man the happy occasion of sending his Son in our Nature , for the recovery and advancement of it to a much happier and better condition , than that from which we fell . So the Apostle tells us at large , Rom. 5. That the Grace of God , by Jesus Christ , hath redounded much more to our benefit and advantage , than the sin and disobedience of our first Parents did to our prejudice . 2. For the general Deluge , tho it look very severe , yet if we consider it well , we may plainly discern much of goodness in it . It was upon great provocation , by the universal corruption and depravation of Mankind , The earth was filled with violence , and all flesh had corrupted its ways ; the wickedness of Man was great upon the earth , and every imagination of the thoughts of his heart was only evil continually ; which is not a description of original sin , but of the actual and improved wickedness of Mankind ; and yet when the wickedness of Men was come to this height , God gave them fair warning , before he brought this Calamity upon them , when the patience of God waited in the days of Noah , for the space of an hundred and twenty Years ; at last , when nothing would reclaim them , and almost the whole race of Mankind were become so very bad , that it is said , it repented the Lord that he had made Man upon the earth , and it grieved him at his heart , when things were thus extremely bad , and like to continue so ; God in pity to Mankind , and to put a stop to their growing wickedness and guilt , swept them away all at once , from the face of the Earth , except one Family , which he had preserved from this Contagion , to be a new Seminary of Mankind , and , as the Heathen Poet expresseth it , Mundi melioris origo , the source and original of a better Race . 3. For that terrible destruction of Sodom and Gomorrah by Fire and Brimstone from Heaven , it was not brought upon them till the cry of their sin was great , and gone up to Heaven , till by their unnatural Lusts they had provoked supernatural Vengeance . And it is very remarkable , to what low terms God was pleased to condescend to Abraham for the sparing of them ; if in those five Cities there had been found but ten righteous persons , he would not have destroyed them for those ten 's sake . So that we may say with the Apostle , Behold the goodness and severity of God! Here was wonderful goodness mixt with this great severity . 4. For the extirpation of the Canaanites , by the express command of God , which hath such an appearance of severity , it is to be consider'd , that this Vengeance was not executed upon them , till they were grown ripe for it . God spared them for above four hundred Years , for so long their growing Impiety is taken notice of , Gen. 18.28 . where it is said , That the iniquity of the Amorites was not yet full ; God did not proceed to cut them off , till their case was desperate , past all hopes of recovery , till the land was defiled with abominations , and surcharged with wickedness , to that degree , as to spue out its Inhabitants , as is expresly said , Levit. 18.28 . When they were arrived to this pitch , it was no mercy to them to spare them any longer , to heap up more guilt and misery to themselves . Fifthly , and Lastly , As for the great Calamities which God brought upon the Jews , especially in their final ruin and dispersion , at the destruction of Jerusalem ; not to insist upon the known History of their multiplied Rebellions and Provocations , of their despiteful usage of God's Prophets , whom he sent to warn them of his Judgments , and to call them to Repentance , of their obstinate refusal to receive Correction , and to be brought to amendment , by any means that God could use ; for all which Provocations , he at last delivered them into their Enemies hands , to carry them away Captive ; not to insist upon this , I shall only consider their final destruction by the Romans , which tho' it be dreadfully severe , beyond any Example of History , yet the Provocation was proportionable ; for this Vengeance did not come upon them , till they had as it were extorted it , by the most obstinate impenitency and unbelief , in rejecting the Counsel of God against themselves , and resisting such means as would have brought Tyre and Sidon , Sodom and Gomorrah to repentance ; till they had despised the Doctrine of Life and Salvation , delivered to them by the Son of God , and confirmed from Heaven , by the clearest and greatest Miracles ; and by wicked hands had crucified and slain the Son of God , and the Saviour of the World. Nay , even after this greatest of sins that ever was committed , God waited for their Repentance forty Years , to see if in that time they would be brought to a sense of their sins , and to know the things which belonged to their peace . And no wonder if after such provocations , and so much patience , and so obstinate an impenitency , the goodness of God at last gave way to his justice , and wrath came upon them to the utmost . So that all these Instances rightly considered , are rather commendations of the Divine Goodness , than just and reasonable objections against it ; and notwithstanding the severity of them , it is evident that God is good , from the primary inclinations of his nature ; and severe only upon necessity , and in case of just provocation . And to be otherwise , not to punish insolent Impiety and incorrigible Wickedness , in a severe and remarkable manner , would not be goodness , but a fond indulgence ; not patience , but stupidity ; not mercy to Mankind , but cruelty ; because it would be an encouragement to them to do more mischief , and to bring greater misery upon themselves . So that if we suppose God to be holy and just , as well as good , there is nothing in any of these Instances , but what is very consistent with all that goodness which we can suppose to be in a holy , and wise , and just Governour , who is a declared Enemy to Sin , and is resolved to give all fitting discountenance to the breach and violation of his Laws . It is necessary in kindness and compassion to the rest of Mankind , that some should be made remarkable Instances of God's severity , that the punishment of a few may be a warning to all , that they may hear and fear , and by avoiding the like sins , may prevent the like severity upon themselves . And now I have , as briefly as I could , explained and vindicated the goodness of God ; the consideration whereof is fruitful of many excellent and useful Inferences , in relation both to our Comfort and our Duty , But these I shall refer to another opportunity . SERMON IV. The Goodness of God. PSAL. CXLV . 9 . The Lord is Good to all , and his tender Mercies are over all his Works . I Have made several Discourses upon this Argument of the goodness of God ; shewing what it is ; on what accounts we ascribe it to God ; what are the Effects and large extent of it to the whole Creation , and more particularly to Mankind ; and , in the last place , considered the several Objections which seem to lie against it . I proceed now to the Application of this excellent Argument , the considederation whereof is so fruitful of useful Inferences , in relation both to our Comfort and Duty . And , I. This shews us the prodigious folly and unreasonableness of Atheism . Most of the Atheism that is in the World , doth not so much consist in a firm perswasion that there is no God , as in vain wishes and desires that there were none . Bad Men think it would be a happiness to them , and that they should be in a much better condition , if there were no God , than if there be one . Nemo deum non esse credit , nisi cui deum non esse expedit , no Man is apt to disbelieve a God , but he whose Interest it is that there should be none . And if we could see into the Hearts of wicked Men , we should find this lying at the bottom , that if there be a God , he is just and will punish sin , that he is infinite in power and not to be resisted , and therefore kills them with his terror so often as they think of him ; hence they apprehend it their interest , that there should be no God , and wish there were none , and thence are apt to cherish in their Minds a vain hope that there is none , and at last endeavour to impose upon themselves by vain reasonings , and to suppress the belief of a God , and to stifle their natural apprehensions and fears of him . So that it is not primus in orbe deos fecit timor , fear that first made Gods ; but the fear which bad Men have of the Divine Power and Justice , that first tempted them to the disbelief of him . But were not these Men as foolish as they are wicked , they would wish with all their Hearts there were a God , and be glad to believe so . And the Psalmist gives them their true Character , who can entertain any such thoughts or wishes ; Psal . 14.1 . The Fool hath said in his heart , there is no God ; for they are Fools who do not understand nor consult their true Interest : And if this be true which I have said concerning the goodness of God , if this be his Nature , to desire and procure the happiness of his Creatures , whoever understands the true Nature of God and his own true Interest , cannot but wish there were a God , and be glad of any Argument to prove it , and rejoyce to find it true , as Children are glad of a kind and tender Father , and as Subjects rejoyce in a wise and good Prince . The goodness of God gives us so lovely a Character of him , makes him so good a Father , so gracious a Governour of Men , that if there were no such Being in the World , it were infinitely desirable to Mankind that there should be ; he is such an one , qualem omnes cuperent , si deesset , as if he were wanting , all Men ought to wish for . The Being of God is so comfortable , so convenient , so necessary to the felicity of Mankind , that ( as Tully admirably says ) Dij immortales ad usum hominum fabricati penè videantur , if God were not a necessary Being of himself , he might almost seem to be made on purpose for the use and benefit of Men ; so that Atheism is not only an Instance of the most horrible Impiety , but of the greatest Stupidity ; and for Men to glory in their disbelief of a God , is like the rejoycing and triumph of a furious and besotted multitude , in the Murder of a wise and good Prince , the greatest calamity and confusion that could possibly have befaln them . If the Evidence of God's being were not so clear as it is , yet the consideration of his goodness ought to check all inclination to Atheism and Infidelity ; for if he be as good as he is represented to us , both by natural Light and divine Revelation , ( and he is so , as sure as he is ) if he tender our Welfare , and desire our Happiness , as much as we our selves can do , and use all wise ways and proper means to bring it about , then it is plainly every man's Interest , even thine , O sinner ! to whom after all thy Provocations he is willing to be reconciled , that there should be such a Being as God is , and when ever thou comest to thy self , thou wilt be sensible of thy want of him , and thy soul will thirst for God , even the living God , and pant after him , as the hart pants after the water brooks ; in the day of thy Affliction and Calamity , when distress and anguish cometh upon thee , thou wilt flie to God for Refuge , and shelter thy self under his Protection , and wouldest not for all the World , but there were such a Being in it , to help and deliver thee . Deos nemo sanus timet ( says Seneca ) furor est metuere salutaria , no man in his wits is afraid there is a God ; it is a madness to fear that , which is so much for our benefit and advantage . Humane Nature is conscious to it self of its own weakness and insufficiency , and of its necessary dependance upon something without it self for its Happiness , and therefore in great Extremity and Distress , the Atheist himself hath naturally recourse to him , and he who denyed and rejected him in his Prosperity , clings to him in adversity , as his only support and present help in time of trouble . And this is a sure Indication , that these men , after all their endeavours to impose upon themselves , have not been able wholly to extinguish in their Minds the belief of God and his Goodness ; nay it is a sign , that at the bottom of their Hearts they have a firm perswasion of his goodness , when after all their insolent defiance of him , they have the Confidence to apply themselves to him for mercy , and help in time of need ; and therefore our Hearts ought to rise with indignation against those who go about to perswade the belief of a thing so prejudicial to our Interest , to take away the Light of our eyes , and the Breath of our nostrils , and to rob us of all the Comfort and Support , which the belief of an infinite Power , conducted by infinite Wisdom and Goodness , is apt to afford to Mankind . II. We should take great care of perverting and abusing this great goodness by vain Confidence and Presumption . This is a Provocation of an high Nature , which the Scripture calls , turning the grace of God into wantonness , making that an encouragement to Sin , which is one of the strongest Arguments in the world against it . God is infinitely good and merciful ; but we must not therefore think , that he is fond and indulgent to our faults ; but on the contrary , because he is good , he cannot but hate evil . So the Scripture every where tells us , that He is of purer eyes than to behold iniquity ; that the face of the Lord is against them that do evil ; he is not a God that hath pleasure in wickedness , neither shall evil dwell with him ; the foolish shall not stand in his fight , he hateth all the workers of iniquity . He is ready to shew Mercy to those , who are qualified for it by Repentance , and resolution of a better Course ; but as long as we continue impenitent , God is implacable , and will deal with us according to the tenor of his Laws , and the desert of our Doings . Despair is a great Sin , but Presumption is a greater ; Despair doubts of the goodness of God , but Presumption abuseth it ; Despair disbelieves , but Presumption perverts the best thing in the world to a quite contrary purpose from what it was intended . III. The consideration of God's goodness is a mighty comfort and relief to our Minds , under all our Fears and Troubles . Great are the Fears and Jealousies of many devout Minds concerning God's Love to them , and their everlasting Condition ; which are commonly founded in one of these two causes , a melancholy Temper , or mistaken Notions and Apprehensions of God ; and very often these two meet together , and hinder the cure and removal of one another . Melancholy as it is an effect of bodily temper , is a Disease not to be cured by Reason and Argument , but by Physick and Time ; but the mistakes which men have entertained concerning God , if they be not set on and heightned by Melancholy ( as many times they are ) may be rectified by a true representation of the goodness of God , confirmed by Reason and Scripture . Many good Men have had very hard and injurious Thoughts of God instill'd into them , from Doctrines too commonly taught and received ; as if he did not sincerely desire the happiness of his Creatures , but had from all Eternity decreed to make the greatest part of Mankind , with a secret purpose and design to make them miserable ; and consequently were not serious and in good earnest in his Invitations and Exhortations of Sinners to Repentance ; and it is no wonder if such Jealousies as these concerning God , make Men doubtful whether God love them , and very scrupulous and anxious about their everlasting condition . I have already told you , that these harsh Doctrines have no manner of Foundation , either in Reason or Scripture ; that God earnestly desires our Happiness , and affords us sufficient Means to that End ; that he bears a more hearty good will to us , than any Man does to his Friend , or any Father upon Earth ever did to his dearest Child ; in comparison of which , the greatest Affection of Men to those whom they love best , is but as the drop of the Bucket , as the very small dust upon the Balance . If we have right apprehensions of God's goodness , we can have no temptation to despair of his kind and merciful Intentions to us , provided we be but careful of our Duty to him , and do sincerely repent and forsake our Sins . Plainer Declarations no words can make , than those we meet with in the holy Scriptures , That God hath no pleasure in the death of the wicked , but rather that he should turn from his wickedness and live ; that he would have all Men to be saved , and to come to the knowledge of the truth ; that he is long suffering to us-ward , not willing that any should perish , but that all should come to repentance ; that he that confesseth and forsaketh his sin shall have mercy ; that if the wicked forsake his ways , and the unrighteous man his thoughts , and return unto the Lord , he will have mercy , and will abundantly pardon . As for outward Calamities and Afflictions , the consideration of God's goodness is a firm ground of consolation to us , giving us assurance , that God will either prevent them by his Providence , or support us under them , or rescue us out of them , or turn them to our greater good and happiness in this World or the next . St. Paul speaks of it as the firm belief and perswasion of all good Men , that in the issue all their Afflictions should prove to their advantage . We know ( says he ) that all things shall work together for good to them that love God ; and one of the greatest Evidences of our love to God , is a firm belief and perswasion of his goodness ; if we believe his goodness , we cannot but love him , and if we love him , all things shall work together for our good . And this is a great Cordial to those who are under grievous Persecutions and Sufferings , which is the case of our Brethren in a neighbour Nation , and may come to be ours , God knows how soon . But tho' the malice of Men be great , and backt with a power not to be control'd by any visible means , and therefore likely to continue ; yet the goodness of God is greater than the malice of Men , and of a longer duration and continuance . And thus David comforted himself , when he was persecuted by Saul , Psal . 52.1 . Why boasteth thou thy self in mischief , O mighty man ? the goodness of God endureth continually . The Persecution which Saul raised against him was very powerful , and lasted a long time ; but he comforts himself with this , that the goodness of God endures for ever . IV. The consideration of God's goodness , is a powerful motive and argument to several Duties . 1. To the love of God. And this is the most proper and natural effect and operation of the goodness of God upon our Minds . Several of the Divine Attributes are very awful , but goodness is amiable , and without this nothing else is so . Power and Wisdom may command Dread and Admiration ; but nothing but Goodness can challenge our Love and Affection . Goodness is amiable for it self , tho' no benefit and advantage should from thence redound to us ; but when we find the comfortable Effects of it , when the riches of God's goodness , and long-suffering , and forbearance , are laid out upon us , when we live upon that goodness , and are indebted to it for all that we have and hope for , this is a much greater endearment to us of that excellency and perfection , which was amiable for it self . We cannot but love him who is good , and does us good ; whose goodness extends to all his Creatures , but is exercised in so peculiar a manner towards the Sons of Men , that it is called Love ; and if God vouchsafe to love us , well may this be the first and great Commandment , Thou shalt love the Lord thy God with all thine heart , and with all thy soul , and with all thy mind . 2. The consideration of God's goodness is likewise an argument to us to fear him ; not as a Slave does his Master , but as a Child does his Father , who the more he loves him , the more afraid is he to offend him . There is forgiveness with thee ( saith the Psalmist ) that thou mayest be feared ; because God is ready to forgive , we should be afraid to offend . Men shall fear the Lord , and his goodness , ( saith the Prophet ) Hosea 3.5 . And indeed nothing is more to be dreaded , than despised Goodness and abused Patience , which turns into Fury and Vengeance ; despisest thou the riches of his goodness , and long-suffering , and forbearance , ( says the Apostle ) and treasurest up to thy self wrath against the day of wrath , and the revelation of the righteous judgment of God ? 3. The consideration of God's goodness , is a powerful motive to obedience to his Laws , and as the Apostle expresseth it , to walk worthy of the Lord unto all well pleasing , being fruitful in every good work . This Argument Samuel useth to the People of Israel , to perswade them to obedience , 1 Sam. 12.24 . Only fear the Lord , and serve him in truth , with all your heart : for consider what great things all he hath done for you . And indeed the Laws which God hath given us , are one of the chief Instances of his goodness to us , since they all tend to our good , and are proper Causes and Means of our . Happiness ; so that in challenging our obedience to his Laws , as acknowledgments of our obligation to him for his . Benefits , he lays a new obligation , and confers a greater benefit upon us . All that his Laws require of us , is to do that which is best for our selves , and does most directly conduce to our own welfare and happiness . Considering our infinite obligations to God , he might have challenged our obedience to the severest and harshest Laws he could have imposed upon us ; so that as the Servants said to Naaman , Had the Prophet bid thee do some great thing , wouldst thou not have done it ? how much more when he hath only said , wash and be clean ? If God had required of us things very grievous and burthensome , in love and gratitude to him , we ought to have yielded a ready and chearful obedience to such Commands ; how much more , when he hath only said , do this and be happy ? In testimony of your love to me , do these things which are the greatest kindness and benefit to your selves . 4. The goodness of God should lead Men to Repentance . One of the greatest aggravations of our Sins is , that we offend against so much goodness , and make so bad a requital for it ; Do ye thus requite the Lord , O foolish People and unwise ! The proper tendency of God's goodness and patience to Sinners , is to bring them to a sense of their miscarriage , and to a resolution of a better course . When we reflect upon the blessings and favours of God , and his continual goodness to us , can we chuse but be ashamed of our terrible ingratitude and disobedience ? Nothing is more apt to make an ingenuous Nature to relent , than the sense of undeserved kindness ; that God should be so good to us , who are evil and unthankful to him ; that tho' we be Enemies to him , yet when we hunger , he feeds us ; when we thirst , he gives us to drink ; heaping as it were coals of fire on our heads , on purpose to melt us into Repentance , and to overcome our evil by his goodness . 5. The consideration of God's goodness , is a firm ground of trust and confidence . What may we not hope and assuredly expect from immense and boundless goodness ? If we have right apprehensions of the goodness of God , we cannot possibly distrust him , or doubt of the performance of those gracious promises which he hath made to us ; the same goodness which inclined him to make such promises , will effectually ingage him to make them good . If God be so good as he hath declared himself , why should we think that he will not help us in our need , and relieve us in our distress , and comfort us in our afflictions and sorrows ? If we may with confidence rely upon any thing to confer good upon us , and to preserve and deliver us from Evil , we may trust infinite goodness . 6. The goodness of God is likewise an argument to us to patience and contentedness with every condition . If the Hand of God be severe and heavy upon us in any Affliction , we may be assured that it is not without great cause , that so much goodness is so highly offended and displeased with us ; that he designs our good in all the Evils he sends upon us , and does not chasten us for his pleasure , but for our profit ; that we are the cause of our own Sufferings , and our Sins separate between God and us , and with-hold good things from us ; that in the final issue and result of things , all things shall work together for good to us ; and therefore we ought not to be discontented at any thing which will certainly end in our Happiness . 7. Let us imitate the goodness of God. The highest Perfection of the best and most perfect Being is worthy to be our Pattern . This the Scripture frequently proposeth to us ; Math. 5.48 . Be ye therefore perfect , even as your Father which is in heaven is perfect . How is that ? in being good , and kind , and merciful , as God is . But I say unto you ( says our Lord ) Love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despightfully use you , and persecute you ; that ye may be the children of your Father which is in heaven : for he maketh his Sun to rise on the evil , and on the good , and sendeth rain on the just , and on the unjust . And then it follows , Be ye therefore perfect , even as your Father which is heaven is perfect . The same Pattern St. Paul proposeth to us , Eph. 4.32 . and Ch. 5.1 . Be ye kind one to another , tender hearted ; forgiving one another , even as God for Christ's sake hath forgiven you . Be ye therefore followers of God as dear Children , and walk in love . We cannot in any thing resemble God more , than in goodness , and kindness , and mercy , and in a readiness to forgive those who have been injurious to us , and to be reconciled to them . Let us then often contemplate this Perfection of God , and represent it to our Minds , that by the frequent contemplation of it , we may be transformed into the Image of the Divine Goodness . Is God so good to his Creatures ? with how much greater reason should we be so to our fellow Creatures . Is God good to us ? let us imitate his universal goodness , by endeavouring the good of Mankind ; and , as much as in us lies , of the whole Creation of God. What God is to us , and what we would have him still be to us , that let us be to others . We are infinitely beholding to this Perfection of God for all that we are , and for all that we enjoy , and for all that we expect ; and therefore we have all the reason in the World to admire and imitate it . Let this pattern of the Divine Goodness be continually before us , that we may be still fashioning our selves in the temper of our Minds , and in the actions of our Lives , to a likeness and conformity to it . Lastly , The consideration of the Divine goodness , should excite our praise and thankfulness . This is a great Duty , to the performance whereof we should summon all the Powers and Faculties of our Souls , as the holy Psalmist does , Psal . 103. Bless the Lord , O my soul , and all that is within me , bless his holy Name . Bless the Lord , O my soul , and forget not all his benefits . And we should invite all others to the same Work , as the same devout Psalmist frequently does , Psal . 106. O give thanks unto the Lord ! for he is good , for his mercy endureth for ever . And Psal . 107. O that men would therefore praise the Lord for his goodness , and for his wonderful works to the children of Men ! And we had need to be often call'd upon to this Duty , to which we have a peculiar backwardness . Necessity drives us to Prayer , and sends us to God for the supply of our wants ; but Praise and Thanksgiving is a Duty which depends upon our gratitude and ingenuity ; and nothing sooner wears off , than the sense of Kindness and Benefits . We are very apt to forget the blessings of God , not so much from a bad Memory , as from a bad Nature ; to forget the greatest blessings , the continuance whereof should continually put us in mind of them ; the blessings of our Beings ; So God complains of his People , Deut. 32. Of the God that formed thee , thou hast been unmindful ; the dignity and excellency of our Beings above all the Creatures of this visible World ; Job 35.10 , 11. None saith , Where is God my Maker ? who teacheth us more than the beasts of the earth , and maketh us wiser than the fowls of heaven ? the daily comforts and blessings of our Lives , which we can continually receive , without almost ever looking up to the Hand that gives them . So God complains by the Prophet , Hosea 2.8 , 9. She knew not that I gave her corn , and wine , and oyl , and multiplied her gold and silver . And is it not shameful to see how at the most plentiful Tables , the giving of God Thanks is almost grown out of fashion ; as if Men were ashamed to own from whence these Blessings came . When thanks is all God expects from us , can we not afford to give him that ? Do ye thus requite the Lord , foolish people and unwise ! It is just with God to take away his Blessings from us , if we deny him this easie tribute of Praise and Thanksgiving . It is a sign Men are unfit for Heaven , when they are backward to that which is the proper Work and Imployment of the blessed Spirits above . Therefore as ever we hope to come thither , let us begin this Work here , and inure our selves to that which will be the great business of all Eternity . Let us with the four and twenty Elders in the Revelation , fall down before him that sits on the throne , and worship him that liveth for ever and ever , and cast our crowns before the throne ( that is , cast our selves ) and ascribe all glory to God ; Saying , thou art worthy O Lord , to receive glory , and honour , and power for thou hast made all things , and for thy pleasure they are , and were created . To him therefore , the infinite and inexhaustible fountain of goodness , the father of mercies , and the God of all consolation , who gave us such excellent Beings , having made made us little lower than the Angels , and crowned us with glory and honour ; who hath been pleased to stamp upon us the image of his own goodness , and thereby made us partakers of a divine nature , communicating to us , not only of the effects of his goodness , but in some measure and degree of the perfection it self ; to him who gives us all things richly to enjoy , which pertain to life and godliness , and hath made such abundant provision , not only for our comfort and convenience in this present life , but for our unspeakable happiness to all eternity ; to him who designed this happiness to us from all eternity , and whose mercy and goodness to us endures for ever ; who when by willful transgressions and disobedience , we had plunged our selves into a state of sin and misery , and had forfeited that happiness which we were designed to , was pleased to restore us to a new capacity of it , by sending his only Son to take our nature with the miseries and infirmities of it , to live among us , and to die for us ; in a word , to him who is infinitely good to us , not only contrary to our deserts , but beyond our hopes , who renews his mercy upon us every morning , and is patient tho' we provoke him every day , who preserves and provides for us , and spares us continually , who is always willing , always watchful , and never weary to do us good ; to him be all glory and honour , adoration and praise , love and obedience , now and for ever . SERMON V. The Mercy of God. NUMB. XIV . 18 . The Lord is long suffering , and of great Mercy . I Have considered God's Goodness in general . There are two eminent Branches of it , his Patience and Mercy . The Patience of God is his goodness to them that are guilty , in deferring or moderating their deserved punishment ; the Mercy of God is his goodness to them that are or may be miserable . 'T is the last of these two I design to discourse of at this time ; in doing which , I shall inquire , First , What we are to understand by the Mercy of God. Secondly , Shew you , that this Perfection belongs to God. Thirdly , Consider the degree of it , that God is of great Mercy . First , What we are to understand by the Mercy of God. I told you it is his goodness to them that are in misery , or liable to it ; that is , that are in danger of it , or have deserved it . 'T is mercy to prevent the misery that we are liable to , and which may befal us , tho' it be not actually upon us . 'T is mercy to defer the misery that we deserve , or mitigate it ; and this is properly patience and forbearance . 'T is mercy to relieve those that are in misery , to support or comfort them . 'T is mercy to remit the misery we deserve , and by pardon and forgiveness to remove and take away the obligation to punishment . Thus the mercy of God is usually in Scripture set forth to us by the affection of pity and compassion , which is an affection that causeth a sensible commotion and disturbance in us , upon the apprehension of some great Evil that lies upon another , or hangs over him . Hence it is that God is said in Scripture to be grieved and afflicted for the miseries of Men ; his bowels are said to sound , and his heart to turn within him . But tho' God is pleased in this manner to set forth his mercy and tenderness towards us , yet we must take heed how we cloath the Divine Nature with the Infirmities of human Passions . We must not measure the Perfection of God by the Expressions of his condescention ; and because he stoops to our weakness , level him to our Infirmities . When God is said to pity us , we must take away the imperfection of this Passion , the commotion and disturbance of it , and not imagine any such thing in God ; but we are to conceive , that the mercy and compassion of God , without producing the disquiet , do produce the Effects of the most sensible pity . Secondly , That this Perfection belongs to God. All the Arguments that I used to prove the goodness of God , from the acknowledgment of natural Light , and from Scripture and Reason , serve to prove that he is merciful ; because the mercy of God is an eminent Branch of his goodness . I will only produce some of those many Texts of Scripture which attribute this Perfection to God. Exod. 34.6 . The Lord , the Lord God , gracious and merciful . Deut. 4.31 The Lord thy God is a merciful God. 2 Chron. 30.9 . The Lord your God is gracious and merciful . Neh. 9.17 . Ready to pardon , gracious and merciful . Psal . 25.10 . All the paths of the Lord are mercy . Psal . 62.12 . Vnto thee , O Lord , belongeth mercy . Psal . 103.8 . Merciful and gracious . Psal . 130.7 . With the Lord there is mercy . And so Jer. 3.12 . Joel 2.13 . Jonah 4.2 . Luke 6.36 . Be ye therefore merciful , as your Father also is merciful . The Scripture speaks of this as most natural to him , 2 Cor. 1.3 . he is called the Father of mercies . But when he punisheth , he doth as it were relinquish his Nature , and do a strange work . The Lord will wait that he may be gracious , Isa . 30.18 . God passeth by opportunities of punishing , but his mercy takes opportunity to display it self ; he waits to be gracious . To afflict or punish is a Work that God is unwilling to , that he takes no pleasure in ; Lam. 3.33 . He doth not afflict willingly , nor grieve the children of men . But mercy is a Work that he delights in , Mic. 7.18 . He delighteth in mercy . When God shews mercy , he does it with pleasure and delight ; he is said to rejoyce over his people to do them good . Those Attributes that declare God's goodness , as when he is said to be gracious , or merciful , and long-suffering , they shew what God is in himself , and delights to be : those which declare his wrath and severity , shew what he is upon provocation , and the occasion of sin ; not what he chuseth to be , but what we do as it were compel and necessitate him to be . Thirdly , For the degree of it ; that God is a God of great mercy . The Scripture doth delight to advance the mercy of God , and does use great variety of Expression to magnifie it . It speaks of the greatness of his mercy , Numb . 14.19 . According to the greatness of his mercy . 2 Sam. 24.14 . Let me fall into the hands of the Lord , for his mercies are great . 'T is call'd an abundant mercy , 1 Pet. 1.3 . According to his abundant mercy . Psal . 103.8 . he is said to be plenteous in mercy ; and rich in mercy , Eph. 2.4 . Psal . 5.7 . he speaks of the multitude of God's mercies ; and of the variety of them , Neh. 9.18 . In thy manifold mercies thou forsookest them not . So many are they , that we are said to be surrounded and campassed about on every side with them ; Psal . 103.4 . Who crowneth us with loving kindness and tender mercies . And yet further to set forth the greatness of them , the Scripture useth all dimensions . Heighth , Psal . 57.10 . Thy mercy is great unto the Heavens . Nay , higher yet ; Psal . 108.4 . Thy mercy is great above the heavens . For the latitude and extent of it , 't is as large as the Earth , and extends to all the Creatures in it ; Psal . 109.64 . The earth is full of thy mercy . Psal . 145.8 . His tender mercies are over all his works . For the length , or duration and continuance of it ; Exod. 34.7 . Laying up mercy in store for thousands of generations , one after another . Nay , it is of a longer continuance ; Psal . 118. 't is several times repeated , That his mercy endureth for ever . And to shew the intense degree of this affection of mercy or pity , the Scripture useth several emphatical Expressions to set it forth to us . The Scripture speaks of the tender mercies of God , Psal . 25.6 . Remember , O Lord , thy tender mercies . Yea , of the multitude of these , Psal . 51.1 . According to the multitude of thy tender mercies , blot out my transgressions . Jam. 5.11 . The Lord is very pitiful and of tender mercy . They are called God's Bowels , which are the tenderest parts , and apt to yern and stir in us when any affections of love and pity are excited , Is . 63.15 . Where is the sounding of thy bowels , and of thy mercies , are they restrained ? Luke 1.78 . Through the tender mercy of our God. So it is in our Translation ; but if we render it from the Original , 't is through the bowels of the mercies of our God. How doth God condescend in those pathetical Expressions , which he useth concerning his People ? Hos . 11.8 . How shall I give thee up , Ephraim ? mine heart is turned within me , and my repentings are kindled together . Nay , to express his tender sense of our miseries and sufferings , he is represented as being afflicted with us , and bearing a part in our sufferings ; Isa , 63.9 . In all their afflictions he was afflicted . The compassions of God are compared to the tenderest affections among Men ; to that of a Father towards his Children ; Psal . 103.13 . As a father pitieth his Children , so the Lord pitieth them that fear him . Nay , to the compassions of a Mother towards her Infant ; Isa . 49.15 . Can a woman forget her sucking child , that she should not have compassion on the son of her womb ? Yea she may , 't is possible , tho' most unlikely : but tho' a Mother may turn unnatural ; yet God cannot be unmerciful . In short , the Scripture doth every where magnifie the mercy of God , and speak of it with all possible advantage ; as if the Divine Nature , which doth in all Perfections excel all others , did in this excel it self . The Scripture speaks of it as if God was wholly taken up with it , as if it was his constant Exercise and Employment , so that in comparison of it , he doth hardly display any other excellency ; Psal . 25.10 . All the paths of the Lord are mercy ; as if in this World God had a design to advance his mercy above his other Attributes . The mercy of God is now in the Throne , this is the day of mercy , and God doth display it many times with a seeming dishonour to his other Attributes , his Justice , and Holiness , and Truth . His Justice ; This makes Job complain of the long life and prosperity of the wicked ; Job 41.7 . Wherefore do the wicked live , yea become old ? &c. His Holiness ; This makes the Prophet expostulate with God , Hab. 1.13 . Thou art of purer eyes than to behold evil , and canst not look on iniquity . Wherefore lookest thou upon them that deal treacherously , and holdest thy tongue ? &c. And the Truth of God ; This makes Jonah complain , as if God's mercies were such , as did make some reflection upon his truth , Jon. 4.2 . But that we may have more distinct apprehensions of the greatness and number of God's mercies , I will distribute them into kinds , and rank them under several Heads . 'T is mercy to prevent those evils and miseries that we are liable to . 'T is mercy to defer those evils that we have deserved , or to mitigate them . 'T is mercy to support and comfort us when misery is upon us . 'T is mercy to deliver us from them . But the greatest mercy of all is , to remit the evil and misery we have deserved , by pardon and forgiveness , to remove and take away the obligation to punishment ; so that the mercy of God may be reduced to these five Heads . I. Preventing Mercy . Many evils and miseries which we are liable to , God prevents them at a great distance ; and when they are coming towards us , he stops them or turns them another way . The merciful Providence of God , and those invisible guards which protect us , do divert many evils from us , which fall upon others . We seldom take notice of God's preventing mercy ; we are not apt to be sensible how great a mercy it is to be freed from those straits and necessities , those pains and diseases of Body , those inward racks and horrours , which others are pressed withal and labour under . When any evil or misery is upon us , would we not reckon it a mercy to be rescued and delivered from it ? And is it not a greater mercy that we never felt it ? Does not that Man owe more to his Physician who prevents his sickness and distemper , than he who after the weakness and languishing , the pains and tortures of several Months , is at length cured by him ? II. Forbearing mercy . And this is the patience of God , which consists in the deferring or moderating of our deserved punishment . Hence it is that slow to anger , and of great mercy , do so often go together . But this I shall speak to hereafter in some particular Discourses . III. Comforting mercy . 2 Cor. 1.3 . The father of mercies , and the God of all Comfort . The Scripture represents God as very merciful , in comforting and supporting those that are afflicted and cast down ; hence are those expressions of putting his arms under us , bearing us up , speaking comfortably , visiting us with his loving kindness , which signifie God's merciful regard to those who are in misery and distress . IV. His relieving mercy , in supplying those that are in want , and delivering those that are in trouble . God doth many times exercise Men with troubles and afflictions , with a very gracious and merciful design , to prevent greater Evils , which Men would otherwise bring upon themselves . Afflictions are a merciful invention of Heaven to do us that good , which nothing else can ; they awaken us to a sense of God , and of our selves , to a consideration of the evil of our ways ; they make us to take notice of God , to seek him , and enquire after him . God doth as it were by Afflictions throw Men upon their backs to make them look up to Heaven ; Hos . 5.15 . In their affliction they will seek me early . Psal . 78.34 . When he slew them , then they sought him , and they returned , and enquired early after God. But God does not delight in this , he doth not afflict willingly , nor grieve the children of men . When afflictions have accomplished their work , and obtained their end upon us , God is very ready to remove them , and command deliverance for us ; Isa . 54.7 , 8. For a small moment have I forsaken thee ; but with great mercies will I gather thee . In a little wrath I hid my face from thee ; but with everlasting kindness will I have mercy on thee , saith the Lord thy Redeemer . V. Pardoning mercy . And here the greatness and fullness of God's mercy appears , because our sins are great ; Psal . 78.38 . Being full of compassion , he forgave their iniquity . And the multitude of God's mercies , because our sins are many , Psal . 51.1 . Have mercy on me , O Lord , according to the multitude of thy tender mercies blot out my transgressions . Exod. 34.7 . He is said to pardon iniquity , transgression , and sin . How many fold are his mercies , to forgive all our sins , of what kind so ever ! The mercy of God to us in pardoning our sins , is matter of astonishment and admiration ; Mic. 7.18 . Who is a God like unto thee , that pardoneth iniquity ! But especially if we consider by what means our pardon is procured ; by transferring our guilt upon the most innocent person , the Son of God , and making him to bear our iniquities , and to suffer the wrath of God which was due to us . The admirable contrivance of God's mercy appears in this dispensation ; this shews the riches of his grace , that he should be at so much cost to purchase our pardon , Not with corruptible things , as silver and gold ; but with the precious blood of his own Son ; Eph. 1.6 , 7. To the praise of the glory of his grace , wherein he hath made us accepted in the beloved ; in whom we have redemption through his blood , the forgiveness of sins , according to the riches of his grace . Having dispatch'd the three particulars I propos'd to be spoken to , I shall shew what Use we ought to make of this Divine Attribute . Vse 1. We ought with thankfulness to acknowledge and admire the great mercy of God to us . Let us view it in all its dimensions ; the heighth , and length , and breadth of it : in all the variety and kinds of it ; the preventing mercy of God to many of us . Those miseries that lye upon others , 't is mercy to us that we escaped them . 'T is mercy that spares us . It is of the Lord's mercies that we are not consumed , and because his compassions fail not . 'T is mercy that mitigates our punishment , and makes it fall below the desert of our sins . 'T is mercy that comforts and supports us under any of those Evils that lye upon us , and that rescues and delivers us from them . Which way so ever we look , we are encompassed with the mercies of God ; they compass us about on every side , we are crowned with loving kindness and tender mercies . 'T is mercy that feeds us , and cloaths us , and that preserves us . But above all we should thankfully acknowledge and admire the pardoning mercy of God ; Ps . 103.1 , 2 , 3. where David does as it were muster up the mercies of God , and make a Catalogue of them , he sets the pardoning mercy in the front ; Bless ye the Lord , O my soul , and all that is within me praise his holy Name . Bless the Lord , O my soul , and forget not all his benefits ; who forgiveth all thy iniquities . If we look into our selves , and consider our own temper and disposition , how void of pity and bowels we are , how cruel , and hard hearted , and insolent , and revengeful ; if we look abroad into the World , and see how full the earth is of the habitations of cruelty ; we shall admire the mercy of God more , and think our selves more beholden to it . How many things must concur to make our hearts tender , and melt our spirits , and stir our bowels , to make us pitiful and compassionate ? We seldom pity any unless they be actually in misery ; nor all such neither , unless the misery they lye under be very great ; nor then neither , unless the person that suffers be nearly related , and we be someways concerned in his sufferings ; yea , many times not then neither , upon a generous account , but as we are someways obliged by interest and self-love , and a dear regard to our selves , when we have suffered the like our selves , and have learnt to pity others by our own Sufferings , or when in danger and probability to be in the like condition our selves ; so many motives and obligations are necessary to awaken and stir up this affection in us . But God is merciful and pitiful to us , out of the mere goodness of his Nature ; for few of these motives and considerations can have any place in him . This affection of pity and tenderness is stirred up in God by the mere presence of the Object , without any other inducement . The mercy of God many times doth not stay till we be actually miserable ; but looks forward a great way , and pities us at a great distance , and prevents our misery . God doth not only pity us in great Calamities ; but considers those lesser Evils that are upon us . God is merciful to us , when we have deserved all the Evils that are upon us , and far greater , when we are less than the least of all his mercies , when we deserved all the misery that is upon us , and have with violent hands pulled it upon our own heads , and have been the authors and procurers of it to our selves . Tho' God , in respect of his Nature , be at an infinite distance from us , yet his mercy is near to us , and he cannot possibly have any self-interest in it . The Divine Nature is not liable to want , or injury , or suffering ; he is secure of his own happiness and fullness , and can neither wish the inlargement nor fear the impairment of his Estate ; he can never stand in need of pity or relief from us or any other ; and yet he pities us . Now if we consider the vast difference of this affection in God and us , how tender his mercies are , and how sensible his bowels ; and yet we who have so many arguments to move us to pity , how hard our hearts are , and how unapt to relent , as if we were born of the rock , and were the off-spring of the nether milstone ; sure when we duly consider this , we cannot but admire the mercy of God. How cruel are we to Creatures below us ! with how little remorse can we kill a Flea , or tread upon a Worm ? partly because we are secure that they cannot hurt us , nor revenge themselves upon us ; and partly because they are so despicable in our Eyes , and so far below us , that they do not fall under the consideration of our Pity . Look upward , proud Man ! and take notice of him who is above thee , thou didst not make the Creatures below thee as God did , there 's but a finite distance between thee and the meanest Creatures ; but there 's an infinite distance between thee and God. Man is a Name of Dignity , when we compare our selves with other Creatures ; but compared to God , we are Worms , and not Men ; yea , we are nothing , yea , less than nothing and vanity . How great then is the Mercy of God , which regards us , who are so far below him , which takes into Consideration such inconsiderable nothings as we are ! we may say with David , Ps . 8.4 . Lord ! What is man , that thou art so mindful of him , or the Son of Man that thou visitest him ! And with Job 7.17 . What is Man that thou shouldest magnifie him , and that thou shouldst set thine Heart upon him ! And then how hard do we find it to forgive those who have injured us ? if any one have offended , or provoked us ; how hard are we to be reconciled ? How mindful of an Injury ? How do anger and revenge boyl within us ? How do we upbraid Men with their faults ? What vile and low Submission do we require of them , before we will receive them into Favour , and grant them Peace ? And if we forgive once , we think that is much ; but if an offence and provocation be renewed often , we are inexorable . Even the Disciples of our Saviour , after he had so emphatically taught them Forgiveness , in the Petition in the Lord's Prayer , yet they had very narrow Spirits as to this ; Matth. 18.21 . Peter comes to him , and asks him , How often shall my brother sin against me , and I forgive him ? till seven times ? He thought that was much : And yet we have great obligations to Pardoning and Forgiving others , because we are obnoxious to God and one another , we shall many times stand in need of Pardon from God and Men ; and it may be our own case , and when it is , we are too apt to be very indulgent to our selves , and conceive good hopes of the Mercy of others ; we would have our ignorance , and inadvertencies , and mistakes , and all occasions and temptations and provocations considered ; and when we have done amiss , upon Submission and Acknowledgment of our Fault , we would be received into Favour : but God who is not at all liable to us , how ready is he to Forgive ! If we confess our Sins to him , he is merciful to Forgive ; he Pardons freely ; and such are the condescentions of his Mercy , tho' he be the party offended , yet he offers Pardon to us , and beseeches us to be reconcil'd ; if we do but come towards him , he runs to meet us , as in the Parable of the Prodigal , Luke 15.20 . What reason have we then thankfully to acknowledge and admire the Mercy of God to us ? Vse 2. The great mercy of God to us , should stir up in us shame and sorrow for Sin. The Judgments of God may break us ; but the consideration of God's Mercy should rather melt and dissolve us into Tears , Luke 7.47 . The Woman that washed Christ's Feet with her Tears , and wiped them with her Hair , the account that our Saviour gives of the great Affection that she expressed to him , was , she Loved much , because much was forgiven her ; and she grieved much , because much was forgiven her . Especially we should sorrow for those Sins , which have been committed by us after God's Mercies received . Mercies after Sins should touch our Hearts , and make us relent . It should grieve us that we should offend and provoke a God so Gracious and Merciful , so slow to anger , and so ready to forgive : But Sin against Mercies , and after we have received them , is attended with one of the greatest Aggravations of Sin. And as Mercy raises the guilt of our Sins , so it should raise our sorrow for them . No Consideration is more apt to work upon human Nature , than that of kindness , and the greater Mercy has been shewed to us , the greater our sins , and the greater cause of sorrow for them ; contraries do illustrate , and set off one another ; in the great Goodness and Mercy of God to us , we see the great Evil of our Sins against him . Every Sin has the Nature of Rebellion and Disobedience ; but sins against Mercy have Ingratitude in them . When ever we break the Laws of God , we rebel against our Soveraign ; but as we sin against the Mercies of God , we injure our Benefactor . This makes our sin to be horrid , and astonishing , Isa . 1.2 . Hear , O heavens ! and give ear , O earth ! I have nourished and brought up children , and they have rebelled against me . All the Mercies of God are aggravations of our sins , 2 Sam. 12.7 , 8 , 9. And Nathan said to David , thus saith the Lord God of Israel , I anointed thee king over Israel , and delivered thee out of the hands of Saul , and I gave thee thy masters house , and thy masters wives into thy bosom , and gave thee the house of Isreal , and of Judah , and if that had been too little , I would moreover have given thee such and such things . Wherefore hast thou despised the commandment of the Lord , to do evil in his sight ? God reckons up all his Mercies , and from them aggravates David's sin ; 1 Kings 11.9 . He takes notice of all the unkind returns that we make to his Mercy ; and 't is the worst temper in the World not to be wrought upon by kindness , not to be melted by Mercy ; no greater evidence of a wicked Heart , than that the Mercies of God have no effect upon it ; Esay 26.10 . Let favour be shewn to the wicked ; yet will he not learn righteousness . Vse 3. Let us imitate the merciful Nature of God. This branch of God's goodness is very proper for our imitation . The general Exhortation of our Saviour , Matt. 5.48 . Be ye therefore perfect , as your Father which is in heaven is perfect , is more particularly expressed by St. Luke , Luke 6.30 . Be ye therefore merciful , as your Father which is in heaven is merciful . Men affect to make Images , and impossible Representations of God ; but as Seneca saith , Crede Deòs , cùm propitii essent , fictiles fuisse . We may draw this Image and likeness of God ; we may be gracious and merciful as he is . Christ , who was the express image of his Father , his whole life and undertaking was a continued work of mercy ; he went about doing good to the Souls of Men , by Preaching the Gospel to them ; and to the Bodies of Men , in healing all manner of Diseases . There is nothing that he recommends more to us in his Gospel than this Spirit and Temper ; Mat. 5.7 . Blessed are the merciful : for they shall obtain mercy . How many Parables doth he use to set forth the mercy of God to us , with a design to draw us to the imitation of it ? The Parable of the Prodigal ; of the good Samaritan ; of the Servant to whom he forgave 10000 Talents . We should imitate God in this ; in being tender and compassionate to those that are in misery . This is a piece of natural , indispensable Religion , to which positive and instituted Religion must give way ; Amos 6.6 . I desired mercy , and not sacrifice ; which is twice cited and used by our Saviour . Micah . 6.8 . He hath shewed thee , O Man , what it is that the Lord thy God requires of thee , to do justice , and love mercy , and to walk humbly with thy God. This is always one part of the description of a good Man , that he is apt to pity the miseries and necessities of others . Psal . 37.26 . He is ever merciful and lendeth . He is far from cruelty , not only to Men , but even to the brute Creatures ; Prov. 12.10 . A righteous man regardeth the life of his beast . There is nothing more contrary to the nature of God , than a cruel and savage disposition , not to be affected with the miseries and sufferings of others ; how unlike is this to the father of mercies , and the God of consolation ! When we can see Cruelty exercised , and our Bowels not be stirred within us , nor our hearts be pricked ; how unlike is this to God , who is very pitiful , and of tender mercies ! But to rejoyce at the miseries of others , this is inhumane and barbarous . Hear how God threatens Edom for rejoycing at the miseries of his Brother Jacob ; Obadiah 10 , 11 , 12 , 13 , 14. But to delight to make others miserable , and to aggravate their sufferings , this is devilish ; this is the temper of Hell , and the very spirit of the Destroyer . It becomes Man above all other Creatures to be merciful , who hath had such ample and happy experience of God's mercy to him , and doth still continually stand in need of mercy from God. God hath been very merciful to us . Had it not been for the tender Mercies of God to us , we had all of us long since been miserable . Now as we have receiv'd mercy from God , we should shew it to others . The Apostle useth this as an Argument why we should relieve those that are in misery and want , because we have had such experience of the mercy and love of God to us ; 1 John 3.16 , 17. Hereby perceive we the love of God , because he laid down his life for us . But whoso hath this worlds goods , and seeth his brother have need , &c. how dwelleth the love of God in him ? That Man hath no sense of the mercy of God abiding upon his Heart , that is not merciful to his Brother . And 't is an Argument why we should forgive one another ; Eph. 4.32 . Be ye kind one to another , tender hearted , forgiving one another , even as God for Christ's sake hath forgiven you . Chap. 5.1 . Be ye therefore followers of God as dear Children . Col. 3.12 , 13. Put on therefore ( as the elect of God holy and beloved ) bowels of mercies , kindness , humbleness of mind , meekness , long-suffering , forbearing one another , and forgiving one another , if any man have a quarrel against any : even as Christ forgave you , so also do ye . And we continually stand in need of mercy both from God and Man. We are lyable one to another , and in the change of human Affairs , we may be all subject to one another by turns , and stand in need of one anothers pity and compassion ; and we must expect , that with what measure we mete to others , with the same it shall be measured to us again . To restrain the Cruelties , and check the Insolencies of Men , God has so order'd in his Providence , that very often in this World Mens Cruelties return upon their own heads , and their violent dealings upon their own pates . Bajazet meets with a Tamerlane . But if Men were not thus liable to one another , we all stand in need of mercy from God. If we be merciful to others in suffering , and forgiving them that have injured us , God will be so to us , he will pardon our sins to us . Prov. 16.5 . By mercy and truth iniquity is purged . 2. Sam. 22.26 . With the merciful thou wilt shew thy self merciful . Prov. 14.21 . He that hath mercy on the poor , happy is he . Prov. 21.21 . He that followeth after mercy findeth life . Matth. 6.14 . If ye forgive men their trespasses , your heavenly father will also forgive you . But on the other hand , if we be malicious and revengeful , and implacable to those that have offended us , and inexorable to those who desire to be received to favour , and cruel to those who lye at our mercy , hard hearted to them that are in necessity ; what can we expect , but that the mercy of God will leave us , that he will forget to be gracious , and shut up in anger his tender mercy . Mat. 6.15 . If ye forgive not men their trespasses , neither will your heavenly Father forgive your trespasses . That is a dreadful passage , S. James 2.13 . He shall have judgment without mercy , that hath shewed no mercy . How angry is the Lord with the Servant who was so inexorable to his fellow Servant , after he had forgiven him so great a debt , as you find in the Parable , Mat. 18.24 . He owed him ten thousand Talents , and upon his submission and intreaty to have patience with him , he was moved with compassion and loosed him , and forgave him all : but no sooner had this favour been done to him by his Lord , but going forth he meets his fellow Servant , who owed him a small inconsiderable debt , an hundred Pence , he lays Hands on him , and takes him by the Throat , and roundly demands payment of him ; he falls down at his Feet , and useth the same form of supplication that he had used to his Lord , but he rejects his request , and puts him in Prison . Now what saith the Lord to him ? v. 32 , 33 , 34. O thou wicked Servant , I forgave thee all the debt , because thou desiredst me . Shouldest not thou also have had compassion on thy fellow servant , even as I had pity on thee ? And the Lord was wroth , and deliver'd him to the tormentors , till he should pay all that was due unto him . Now what application doth our Saviour make of this ? v. 35. So likewise shall my heavenly Father do also unto you , if ye from your hearts forgive not every one his brother their trespasses . God's readiness to forgive us should be a powerful motive and argument to us to forgive others . The greatest Injuries that we can suffer from Men , if we compare them to the sins that we commit against God , they bear no proportion to them , neither in weight nor number ; they are but as an hundred pence to ten thousand talents . If we would be like God , we should forgive the greatest Injuries ; he pardoneth our sins tho' they be exceeding great : many Injuries , tho' offences be renewed , and provocations multiplied ; for so God doth to us , He pardoneth iniquity , transgression , and sin , Ex. 34.7 . Is . 55.7 . He will have mercy , he will abundantly pardon . We would not have God only to forgive us seven times , but seventy seven times , as often as we offend him : so should we forgive our Brother . And we should not be backward to this Work ; God is ready to forgive us ; Neh. 9.17 . And we should do it heartily , not only in word , when we retain malice in our hearts , and while we say we forgive , carry on a secret design in our hearts of revenging our selves when we have opportunity ; but we should from our hearts forgive every one ; for so God doth to us , who when he forgives us , casts our iniquities behind his back , and throws them into the bottom of the sea , and blots out our transgression , so as to remember our iniquity no more . If we do not do thus , every time we put up the Petition to God , Forgive us our trespasses , as we forgive them that trespass against us , we do not pray for mercy , but for judgment ; we invoke his wrath , and do not put up a Prayer , but a dreadful Imprecation against our selves ; we pronounce the Sentence of our own Condemnation , and importune God not to forgive us . Vse 4. If the mercy of God be so great , this may comfort us against Despair . Sinners are apt to be dejected , when they consider their unworthiness , the nature and number of their Sins , and the many heavy aggravations of them ; they are apt to say with Cain , That their sin is greater than can be forgiven . But do not look only upon thy sins ; but upon the mercies of God. Thou canst not be too sensible of the evil of sin , and of the desert of it ; but whilst we aggravate our sins , we must not lessen the mercies of God. When we consider the multitude of our sins , we must consider also the multitude of God's tender mercies ; we have been great sinners , and God is of great mercy ; we have multiplied our provocations , and he multiplies to pardon . Do but thou put thy self in a capacity of mercy , by repenting of thy sins , and forsaking of them , and thou hast no reason to doubt but the mercy of God will receive thee ; If we confess our sins , he is merciful and faithful to forgive them . If we had offended Man as we have done God , we might despair of pardon ; but it is God and not Man that we have to deal with ; and his ways are not as our ways , nor his thoughts as our thoughts ; but as the heavens are high above the earth , so are his ways above our ways , and his thoughts above our thoughts . We cannot be more injurious to God , than by hard thoughts of him , as if fury were in him , and when we have provoked him , he were not to be appeased and reconciled to us . We disparage the Goodness and Truth of God , when we distrust those gracious declarations which he has made of his mercy and goodness , if we do not think that he doth heartily pity and compassionate sinners , and really dedesire their happiness . Doth not he condescend so low as to represent himself afflicted for the miseries of Men , and to rejoyce in the conversion of a Sinner ? and shall not we believe that he is in good earnest ? Doth Christ weep over impenitent Sinners , because they will not know the things of their peace ? and canst thou think he will not pardon thee upon thy repentance ? Is he grieved that Men will undo themselves , and will not be saved ? and canst thou think that he is unwilling to forgive ? We cannot honour and glorifie God more , than by entertaining great thoughts of his Mercy . As we are said to glorifie God by our repentance , because thereby we acknowledge God's holiness and justice ; so we glorifie him by believing his mercy , because we conceive a right opinion of his goodness and truth ; we set to our Seal that God is merciful and true ; Psal . 147.11 . 't is said , That God taketh pleasure in them that hope in his mercy . As he delights in mercy , so in our acknowledgments of it ; that Sinners should conceive great hopes of it , and believe him to be what he is . Provided thou dost submit to the terms of God's mercy , thou hast no reason to despair of it ; and he that thinks that his sins are more or greater than the mercy of God can pardon , must think that there may be more evil in the Creature than there is goodness in God. Vse 5. By way of Caution against the presumptuous Sinner . If there be any that trespass upon the goodness of God , and presume to encourage themselves in sin upon the hopes of his mercy , let such know , that God is just as well as merciful . A God all of mercy is an Idol , such a God as Men set up in their own imaginations ; but not the true God , whom the Scriptures describe . To such persons the Scripture describes him after another manner ; Nah. 1.2 . God is jealous , the Lord revengeth and is furious , the Lord will take vengeance on his adversaries , and reserveth wrath for his enemies . If any Man abuse the mercy of God to the strengthning of himself in his own wickedness , and bless himself in his heart , saying , I shall have peace , tho' I walk in the imagination of my own heart , and add drunkeness to thirst : The Lord will not spare him , but the anger of the Lord and his jealousie shall smoke against that man , and all the curses that are written in this book shall lye upon him , and he will blot out his name from under heaven , Deut. 29.19 , 20. Though it be the nature of God to be merciful , yet the exercise of his mercy is regulated by his Wisdom ; he will not be merciful to those that despise his mercy , to those that abuse it , to those that are resolved to go on in their sins to tempt his mercy , and make bold to say , Let us sin that grace may abound . God designs his mercy for those that are prepared to receive it ; Is . 55.7 . Let the wicked forsake his ways , and the unrighteous man his thoughts , and turn unto the Lord , and he will have mercy , and to our God , for he will abundantly pardon . The mercy of God is an enemy to sin , as well as his justice ; and 't is no where offer'd to countenance sin , but to convert the sinner ; and is not intended to encourage our impenitency , but our repentance . God hath no where said that he will be merciful to those , who upon the score of his mercy are bold with him , and presume to offend him ; but the mercy of the Lord is upon them that fear him , and keep his covenant , and remember his commandments to do them . There is forgiveness with him , that he may be feared ; but not that he may be despised and affronted . This is to contradict the very end of God's mercy , which is to lead us to repentance , to engage us to leave our sins , not to encourage us to continue in them . Take heed then of abusing the mercy of God ; we cannot provoke the justice of God more than by presuming upon his mercy . This is the time of God's mercy , use this opportunity ; if thou neglectest it , a day of justice and vengeance is coming ; Rom. 2.4 , 5. Despisest thou the riches of his goodness , not knowing that the goodness of God leads to repentance ? And treasurest up to thy self wrath against the day of wrath , and the revelation of the righteous judgment of God ? Now is the manifestation of God's mercy ; but there is a time a coming , when the righteous Judgment of God will be revealed against those who abuse his mercy , not knowing that the goodness of God leadeth to repentance . To think that the goodness of God was intended for any other end than to take us off from sin , is a gross and affected ignorance that will ruin us ; and they who draw any conclusion from the mercy of God , which may harden them in their sins , they are such as the Prophet speaks of , Is . 27.11 . A people of no understanding ; therefore he that made them will not save them , and he that formed them will have no mercy on them . Mercy it self will rejoyce in the ruin of those that abuse it , and it will aggravate their Condemnation . There is no person towards whom God will be more severely just , than toward such . The justice of God exasperated , and set on by his injured and abused mercy , like a Razor set in Oyl , will have the keener edge , and be the sharper for its smoothness . Those that have made the mercy of God their Enemy , must expect the worst his justice can do unto them . SERMON VI. The Patience of God. 2 PET. III. 9 . The Lord is not slack concerning his Promise , as some Men count slackness ; but is long-suffering , not willing that any should perish , but that all should come to Repentance . IN the beginning of this Chapter , the Apostle puts the Christians , to whom he writes , in mind of the Predictions of the ancient Prophets , and of the Apostles of our Lord and Saviour , concerning the general Judgment of the World , which by many ( and perhaps by the Apostles themselves ) had been thought to be very near , and that it would presently follow the destruction of Jerusalem ; but he tells them , that before that , there would arise a certain Sect , or sort of Men , that would deride the expectation of a future Judgment , designing probably the Carpocratians ( a branch of that large Sect of the Gnosticks ) of whom St. Austin expressly says , That they denied the Resurrection , and consequently a future Judgment . These St. Peter calls Scoffers , v. 3 , 4. Knowing this first , that there shall come in the last days scoffers , walking after their own lusts , and saying , Where is the promise of his coming ? The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a Declaration in general , whether it be by way of Promise or Threatning . What is become of that Declaration of Christ so frequently repeated in the Gospel , concerning his coming to Judgment ? For since the Fathers fell asleep , or , saving that the Fathers are fallen asleep , except only that Men die , and one Generation succeeds another , all things continue as they were from the creation of the world ; that is , the World continues still as it was from the beginning , and there is no sign of any such change and alteration as is foretold . To this he answers two things . 1. That these Scoffers , tho' they took themselves to be Wits , did betray great Ignorance , both of the condition of the World , and of the nature of God. They talk'd very ignorantly concerning the World , when they said , All things continued as they were from the Creation of it , when so remarkable a change had already hapned , as the destruction of it by Water ; and therefore the Prediction concerning the destruction of it by Fire , before the great and terrible day of Judgment , was no ways incredible . And they shewed themselves likewise very ignorant of the Perfection of the Divine Nature , to which , being eternally the same , a thousand years and one day are all one ; and if God make good his word some thousand of Years hence , it will make no sensible difference , considering his eternal duration , it being no matter when a duration begins , which is never to have an end ; v. 8. Be not ignorant of this one thing , that one day is with the Lord as a thousand years , and a thousand years as one day . This , it seems , was a common saying among the Jews , to signifie , that to the Eternity of God , no finite duration bears any proportion ; and therefore with regard to Eternity , it is all one whether it be a thousand Years or one Day . The Psalmist hath an Expression much to the same purpose , Psal . 90.4 . For a thousand years in thy sight are but as yesterday when it is past ; and as a watch in the night . And the Son of Sirach likewise , Ecclus. 18.10 . As a drop of water to the sea , and as a grain of sand to the sea shore , so are a thousand years to the days of eternity . The like Expression we meet with in Heathen Writers ; To the Gods no time is long , saith Pythagoras : And Plutarch , The whole space of a Man's life to the Gods is as nothing . And in his excellent Discourse of the slowness of the Divine Vengeance , ( the very Argument St. Peter is here upon ) he hath this Passage , That a thousand , or ten thousand years , are but as an indivisible point to an infinite duration . And therefore when the Judgment is to be eternal , the delay of it , though it were for a thousand Years , is an Objection of no force , against either the certainty , or the terror of it ; for to Eternity , all time is equally short ; and it matters not when the punishment of Sinners begins , if it shall never have an end . 2. But because the distance between the Declaration of a future Judgment , and the coming of it , tho' it be nothing to God , yet it seemed long to them ; therefore he gives such an account of it , as doth not in the least impeach the truth and faithfulness of God , but is a clear argument and demonstration of his goodness . Admitting what they said to be true , that God delays Judgment for a great while , yet this gives no ground to conclude that Judgment will never be ; but it shews the great goodness of God to sinners , that he gives them so long a space of repentace , that so they may prevent the terror of that day whenever it comes , and escape that dreadful ruin which will certainly overtake , sooner or later , all impenitent sinners ; The Lord is not slack concerning his promise ; that is , as to the Declaration which he hath made of a future Judgment , as some Men account slackness ; That is , as if the delay of Judgment were an argument it would never come . This is a false inference from the delay of punishment , and an ill interpretation of the goodness of God to sinners , who bears long with them , and delays Judgment , on purpose to give men time to repent , and by repentance to prevent their own eternal ruin ; God is not slack concerning his promise , as some men count slackness ; but is long suffering to us-ward , not willing that any should perish , but that all should come to repentance . In the handling of these words , I shall do these three things . First , I shall consider the patience and long-suffering of God , as it is an Attribute and Perfection of the Divine Nature ; God is long-suffering to us-ward . Secondly , I shall shew , that the Patience of God , and the delay of Judgment , is no just ground why sinners should hope for Impunity , as the Scoffers , here foretold by the Apostle , argued , That because our Lord delayeth his coming to Judgment so long , therefore he would never come ; God is not slack concerning his promise , as some men count slackness . Thirdly , I will consider the true Reason of God's Patience and long-suffering towards Mankind , which the Apostle here gives ; He is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . First , I will consider the Patience and long-suffering of God towards Mankind , as it is an Attribute and Perfection of the Divine Nature ; God is long-suffering to us-ward . In the handling of this , I shall do these three things . I. I shall shew what is meant by the Patience and long-suffering of God. II. That this is a Perfection of the Divine Nature . III. I shall give some proof and demonstration of the great Patience and long-suffering of God to Mankind . I. What is meant by the Patience and long-suffering of God. The Hebrew word signifies one that keeps his anger long , or that is long before he is angry . In the New Testament it is sometimes exprest by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies God's forbearance and patient waiting for our repentance ; some times by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies God's holding in his wrath , and restraining himself from punishing ; and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies the extent of his patience , his long-suffering and forbearing for a long time the punishment due to sinners . So that the patience of God is his goodness to sinners , in deferring or moderating the punishment due to them for their sins ; the deferring of deserved punishment in whole or in part , which if it be extended to a long time , it is properly his long-suffering ; and the moderating , as well as the deferring of the punishment due to sin , is an instance likewise of God's patience ; and not only the deferring and moderating of temporal punishment , but the adjourning of the eternal misery of sinners , is a principal instance of God's patience ; so that the patience of God takes in all that space of repentance which God affords to sinners in this life ; nay , all temporal judgments and afflictions which befal sinners in this life , and are short of cutting them off and turning them into Hell , are comprehended in the patience of God. Whenever God punisheth , it is of his great mercy and patience that we are not consumed , and because his compassions fail not . I proceed to the II. Thing I proposed , which was to shew , that Patience is a Perfection of the Divine Nature . It is not necessarily due to us , but it is due to the Perfection of the Divine Nature , and essentially belongs to it ; it is a principal branch of God's goodness , which is the highest and most glorious Perfection of all other , and therefore we always find it in Scripture , in the company of God's milder and sweeter Attributes . When God would give the most perfect description of himself , and as he says to Moses , make all his glory to pass before us , he usually does it by those Attributes which declare his Goodness ; and Patience is always one of them , Exod. 34.6 . The Lord passed by before Moses , and proclaimed , The Lord , the Lord God , merciful and gracious , long-suffering , abundant in goodness and truth . Psal . 86.15 . But thou , O Lord , art a God full of compassion , and gracious , long suffering , and plenteous in mercy and truth . Psal . 103.8 . The Lord is merciful and gracious , slow to anger , and plenteous in mercy . And the same you find , Psal . 145.8 Jonah 4.2 . Joel 2.13 . Sometimes indeed you find a severer Attribute added to these , as that he will by no means clear the guilty , Exod. 34.7 . But 't is always put in the last place , to declare to us , that God's goodness , and mercy , and patience , are his first and primary Perfections ; and it is only when these fail , and have no effect upon us , but are abused by us to the encouragement of our selves in an impenitent course , that his Justice takes place . Nay , even among Men it is esteemed a Perfection to be able to forbear and to restrain our anger ; Passion is impotency and folly , but Patience is power and wisdom ; Prov. 14.29 . He that is hasty of spirit exalteth folly ; but he that is slow to wrath , is of great understanding . Prov. 16.32 . He that is slow to wrath , is better than the mighty : and he that ruleth his spirit , than he that conquereth a city . Rom. 12.21 . Be not overcome of Evil : but overcome Evil with good . To be impatient is to be overcome , but to forbear anger and revenge is a victory . Patience is an argument of great power and command of our selves , and therefore God himself , who is the most powerful Being , is slow to anger , and of infinite patience ; and nothing doth more declare the Power of God , than his Patience , that when he is provoked by such vile and despicable Creatures as we are , he can withhold his hand from destroying us . This is the argument which Moses useth Numb . 14.17 , 18. that the Power of God , doth so eminently appear in his patience ; And now , I pray thee , let the power of my Lord be great , as he hath spoken , saying , the Lord is gracious and long-suffering . And yet Power , where it is not restrained by wisdom and goodness , is a great temptation to anger ; because where there is Power , there is something to back it and make it good . And therefore the Psalmist doth recommend and set off the Patience of God , from the consideration of his Power ; Psal . 7.11 . God is strong and patient , God is provoked every day ; God is strong , and therefore patient ; or he is infinitely patient , notwithstanding his Almighty Power to revenge the daily provocations of his Creatures . Among Men , anger and weakness commonly go together ; but they are ill matched , as is excellently observed by the Son of Sirach , Ecclus. 10.18 . Pride was not made for man , nor furious anger for him that is born of a woman . So that anger and impatience is every where unreasonable . Where there is Power , impatience is below it , and a thing too mean for Omnipotency ; and where there wants Power , anger is above it ; it is too much for a weak and impotent Creature to be angry . Where there is Power , anger is needless and of no use ; and where there is no Power , it is vain and to no purpose . So that Patience is every where a Perfection , both in God and Man. I proceed to the III. Thing I proposed , which was to give some proof and demonstration of the great patience and long-suffering of God to Mankind . And this will evidently appear , if we consider these two things . 1. How Men deal with God. 2. How , notwithstanding this , God deals with them . 1. How Men deal with God. Every day we highly offend and provoke him , we grieve and weary him with our Iniquities , as the Expression is in the Prophet , Isa . 43.24 . Thou hast made me to serve with thy sins , thou hast wearied me with thine iniquities . Every sin that we commit , is an affront to the Divine Majesty , and a contempt of his Authority . By denying submission to his Laws , we question his Omnipresence , and say , Doth God see ? and is there knowledge in the most high ? Or if we acknowledge his Omnipresence , and that he regards what we do , the provocation is still the greater , because then we affront him to his face ; we dare his Justice , and challenge his Omnipotency , and provoke the Lord to jealousie , as if we were stronger than he . Is not God patient , when the whole world lies in wickedness , and the earth is overspread with violence , and is full of the habitations of cruelty ? when he who is of purer eyes than to behold iniquity , and is so highly offended at the sins of Men , hath yet the patience to look upon them that deal treacherously , and to hold his peace ? when the wicked persecutes and devours the man that is more righteous than he ? when even that part of the World which professeth the Name of God and Christ , do by their vile and obominable lives , blaspheme that holy and glorious name whereby they are called ? Every moment God hath greater injuries done to him , and more affronts put upon him , than were ever offered to all the Sons of Men ; and surely provocations are tryals of patience , especially when they are so numerous and so heinous ; for if offences rise according to the dignity of the person injured , and the meanness of him that doth the injury , then no offences are so great as those that are committed by Men against God , no affronts like to those which are offered to the Divine Majesty by the continual provocations of his Creatures . And is not this an argument of God's patience , that the glorious Majesty of Heaven should bear such multiplied indignities from such vile Worms ? that he who is the Former of all things , should endure his own Creatures to rebel against him , and the work of his hands to strike at him ? that he who is our great Benefactor should put up such affronts from those who depend upon his bounty , and are maintained at his charge ? that he , in whose hands our breath is , should suffer Men to breath out Oaths , and Curses , and Blasphemies against him ? Surely these prove the patience of God to purpose , and are equally tryals and arguments of it . 2. The Patience of God will further appear , if we consider how , notwithstanding all this , God deals with us . He is patient to the whole World , in that he doth not turn us out of Being , and turn the wicked together into hell , with all the nations that forget God. He is patient to the greatest part of Mankind , in that he makes but a few terrible Examples of his Justice , that others may hear and fear , and take warning by them . He is patient to particular persons , in that , notwithstanding our daily provocations , he prevents us daily with the blessings of his goodness , prolonging our lives , and vouchsafing so many favours to us , that by this great goodness we may be led to repentance . But the Patience of God will more illustriously appear , if we consider these following particulars , which are so many Evidences and Instances of it . 1. That God is not obliged to spare and forbear us at all . It is patience that he doth not surprise us in the very act of sin , and let flye at us with a Thunder-bolt so soon as ever we have offended ; that the wrath of God doth not fall upon the intemperate person , as it did upon the Israelites , whilst the meat and drink is yet in their mouths ; that a Man is not struck dead or mad whilst he is telling a Lye ; that the Soul of the prophane and false Swearer does not expire with his Oaths and Perjuries . 2. That God spares us when it is in his power so easily to ruin us ; when he can with one word command us out of Being , and by cutting asunder one little thread , let us drop into Hell. If God were disposed to severity , he could deal with us after another manner ; and as the expression is in the Prophet , ease himself of his Adversaries , and be avenged of his Enemies . 3. That God exerciseth this patience to Sinners , flagrante bello , while they are up in Arms against him , and committing Hostilities upon him ; he bears with us , even when we are challenging his Justice to punish us , and provoking his Power to destroy us . 4. That he is so very slow and unwilling to punish , and to inflict his Judgments upon us . As for eternal Punishments , God defers them a long while ; and by all proper ways and means endeavours to prevent them , and to bring us to repentance . And as for those temporal Judgments which God inflicts upon Sinners , he carries himself so , that we may plainly see all the signs of unwillingness that can be ; he trys to prevent them , he is loth to set about this work ; and when he does , it is with much reluctance ; and then he is easily perswaded and prevail'd withal not to do it ; and when he does , he does it not rigorously , and to extremity ; and he is soon taken off after he is engaged in it . All which are great instances and evidences of his wonderful patience to Sinners . ( 1. ) God's unwillingness to punish appears , in that he labours to prevent punishment ; and that he may effectually do this , he endeavours to prevent sin , the meritorious Cause of God's Judgments . To this end he hath threatened it with severe punishments , that the dread of them may make us afraid to offend ; and if this will not do , he does not yet give us over , but gives us a space of repentance , and invites us earnestly to turn to him , and thereby to prevent his Judgments ; he expostulates with Sinners , and reasons the case with them , as if he were more concerned not to punish , than they are not to be punished ; and thus by his earnest desire of our repentance , he shews how little he desires our ruine . ( 2. ) He is long before he goes about this work . Judgment is in Scripture call'd his strange work ; as if he were not acquainted with it , and hardly knew how to go about it on the sudden . He is represented as not prepared for such a work , Deut. 32.41 . If I whet my glittering Sword ; as if the Instruments of Punishment were not ready for us . Nay , by a strange kind of condescention to our Capacities , and to set forth to us the patience of God , and his slowness to wrath , after the manner of Men , he is represented as keeping out of the way , that he may not be tempted to destroy us ; Exod. 33.2 , 3. where he tells Moses , that he would send an Angel before them , but I will not go up in the midst of thee , lest I consume thee in the way . At works of Mercy he is very ready and forward . When Daniel prayed for the deliverance of the People of Israel out of Captivity , the Angel tells him , that at the beginning of his supplication , the commandment came forth , to bring him a promise of their deliverance . The mercy of God many times prevents our Prayers , and out-runs our Wishes and Desires : but when he comes to affliction , he takes time to do it ; he passeth by many provocations , and waits long in expectation , that by our repentance we will prevent his Judgments ; he hearkned and heard ( saith God in the Prophet Jeremiah ) but they spake not aright , no man repented him of his wickedness , saying , What have I done ? He is represented as waiting and listning , to hear if any penitent word would drop from them ; he gives the Sinner time to repent and reflect upon his actions , and to consider what he hath done , and space to reason himself into repentance . For this reason the Judgments of God do often follow the sins of Men at a great distance , otherwise he could easily make them mend their pace , and consume us in a moment . ( 3. ) When he goes about this work , he does it with much reluctance , Amos 11.8 , 9. How shall I give thee up , Ephraim ? how shall I deliver thee , Israel ? mine heart is turned within me , and my repentings are kindled together . He is represented as making many essays and offers before he came to it . Psal . 106.26 . Many a time lifted he up his hand in the wilderness to destroy them . He made as if he would do it , and let fall his hand again , as if he could not find in his heart to be so severe . God witholds his Judgments till he is weary of holding in , as the Expression is , Jer. 6.11 . till he can forbear no longer . Jer. 44.22 . So that the Lord could no longer bear , because of the evil of your doings , and because of the abominations , which ye have committed . ( 4. ) God is easily prevailed upon not to punish . When he seemed resolved upon it , to destroy the murmuring Israelites , yet how often , at the intercession of Moses , did he turn away his wrath ? That he will accept of very low terms to spare a very wicked People , appears by the instance of Sodom , where if there had been but ten righteous persons , he would not have destroyed them for the ten 's sake . Yea , when his truth seemed to have been pawn'd , ( at least in the apprehension of his Prophet ) yet even then repentance took him off , as in the case of Nineveh . Nay , how glad is he to be thus prevented ! with what joy does he tell the Prophet the news of Ahab's humiliation ! Seest thou how Ahab humbleth himself ? Because he humbleth himself , I will not bring the evil in his days . ( 5. ) When he punisheth , he does it very seldom rigorously , and to extremity , not so much as we deserve ; Psal . 103.10 . He hath not dealt with us after our sins , nor rewarded us according to our iniquities . Nor so much as he can ; he doth not let loose the fierceness of his anger , nor pour forth all his wrath ; Psal . 78.38 . Being full of compassion , he forgave their iniquity , and destroyed them not ; yea many a time turned he his anger away , and did not stir up all his wrath . ( 6. ) After he hath begun to punish , and is ingaged in the work , he is not hard to be taken off . There is a famous instance of this , 2. Sam. 24. when God had sent three days Pestilence upon Israel for David's sin in numbring the People , and at the end of the third day , the Angel of the Lord had stretched forth his hand over Jerusalem to destroy it , upon the Prayer of David , it is said , that the Lord repented of the evil , and said to the Angel that destroyed , It is enough , stay now thine hand . Nay , so ready is God to be taken off from this work , that he sets a high value upon those who stand in the gap to turn away his wrath ; Numb . 25.11 , 12 , 13. Phinehas , the son of Eleazar , hath turned my wrath away from the children of Israel , that I consumed them not in my jealousie ; wherefore behold I give unto him my covenant of peace , and to his seed after him , because he was zealous for his God , and made an atonement for the children of Israel . That which God values in this action of Phinehas , next to his zeal for him , is , that he turned away his wrath , and made an atonement for the Children of Israel . 5. and Lastly , The patience of God will yet appear with further advantage , if we consider some eminent and remarkable Instances of it ; which are so much the more considerable , because they are instances , not only of God's patience extended to a long time , but to a great many persons . The long-suffering of God waited in the days of Noah upon the whole World , as is probably conjectured , for the space of an hundred and twenty years . God bore with the People of Israel in the Wilderness , after they had tempted him ten times , for the space of forty Years ; Acts 13.18 . And about the space of forty years suffered he their manners in the Wilderness . And this instance of God's patience will be the more remarkable , if we compare it with the great impatience of that People ; if they did but want Flesh or Water , they were out of patience with God ; when Moses was in the Mount with God but forty days , they presently fall to make new Gods ; they had not the patience of forty days , and yet God bore their manners forty years . God had spared Niniveh for some Ages , and when his patience was even expired , and he seems to have past a final Sentence upon it , yet he grants a Reprieve for forty days , that they might sue out their Pardon in that time , and they did so ; they turned from their evil ways , and God turned from the evil he said he would do to them , and he did it not . But the most remarkable instance of God's long-suffering is to the Jews , if we consider it with all the circumstances of it ; after they had rejected the Son of God , notwithstanding the purity of his Doctrine , and the power of his Miracles ; after they had unjustly condemned , and cruelly murdered the Lord of life , yet the patience of God respited the ruin of that People forty Years . Besides all these , there are many instances of God's patience to particular Persons ; but it were endless to enumerate these ; every one of us may be an instance to our selves of God's long-suffering . I shall only add , as a further advantage to set off the patience of God to Sinners , that his forbearance is so great , that he hath been complained of for it by his own Servants . Job , who was so patient a Man himself , thought much at it ; Job 21.7 , 8. Wherefore doth the wicked live , yea , become old ? Their seed is establisht in their sight , and their posterity before their eyes . Jonah challengeth God for it , Ch. 4.2 . Was not this that which I said when I was yet in my own country ? and therefore I fled before unto Tarshish , because I knew thou art a gracious God , and merciful , slow to anger , &c. Jonah had observed God to be so prone to this , that he was loth to be sent upon his Message , least God should discredit his Prophet , in not being so good ( shall I say ) so severe as his word . I have done with the first thing I proposed to speak to , viz. The great patience and long-suffering of God to Mankind . SERMON VII . The Patience of God. 2 PET. III. 9 . The Lord is not slack concerning his Promise , as some Men count slackness ; but is long-suffering to us-ward , not willing that any should perish , but that all should come to Repentance . I Have made entrance into these words , in the handling of which , I propos'd to do these three things . First , To consider the patience and long-suffering of God , as it is an Attribute and Perfection of the Divine Nature ; God is long suffering to us-ward . Secondly , To shew that the Patience of God , and the delay of his Judgment , is no just ground why Sinners should hope for impunity ; God is not slack concerning his promise , as some men count slackness . Thirdly , To consider the true reason of God's patience and long-suffering towards Mankind ; He is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . I have already spoken to the First of these , namely , The patience and long-suffering of God , as it is an Attribute and Perfection of the Divine Nature . I proceed now to the Second thing I proposed , namely , To shew that the Patience of God , and the delay of Judgment , is no just ground why Sinners should hope for impunity ; God is not slack concerning his promise , as some men count slackness ; that is , as the Scoffers here mentioned by the Apostle , did ignorantly and maliciously reason , that because our Lord delayed his coming to Judgment so long , therefore he would never come . There was indeed some pretence for this Objection , because the Christians did generally apprehend , that the day of Judgment was very near , and that it would immediately follow the destruction of Jerusalem ; and it seems the Disciples themselves were of that perswasion before our Saviour's death , when our Saviour discoursing to them of the destruction of the Temple , they put these two questions to him , Mat. 24.3 . And as he sat upon the mount of Olives , the disciples came unto him privately , saying , When shall these things be ? and what shall be the sign of thy coming , and of the end of the world ? When shall these things be ? That is , the things he had been speaking of immediately before , viz. the destruction of Jerusalem , and the dissolution of the Temple ; that is plainly the meaning of the first question , to which they subjoined another , And what shall be the sign of thy coming ? that is to Judgment ; and of the end of the world ? which in all probability , was added to the former ; because they supposed that the one was presently to follow the other , and therefore the same answer would serve them both ; and it appears by our Saviour's answer , that he was not concerned to rectifie them in this mistake , which might be of good use to them , both to make them more zealous to propagate the Gospel , since there was like to be so little time for it ; and likewise to wean their affections from this World , which they thought to be so near an end . One thing indeed our Saviour says , which ( had they not been prepossest with another Opinion ) does sufficiently intimate that there might be a considerable space of time , betwixt the destruction of Jerusalem and the day of Judgment ; and this we find only in St. Luke , Ch. 21.24 . where speaking of the Miseries and Calamities that should come upon the Jews , he says , They shall fall by the edge of the sword , and be carried into captivity into all nations ; and Jerusalem shall be trodden down of the Gentiles , until the time of the Gentiles be fulfilled . So that here were a great many Events foretold , betwixt the destruction of Jerusalem and the end of the World , the accomplishment whereof might take up a great deal of time , as appears by the Event of things , Jerusalem being at this day still trodden down by the Gentiles , and the Jews still continuing disperst over the world : but the Disciples it seems did not much mind this , being carryed away with a prejudicate conceit that the end of the World would happen before the end of that Age ; in which they were much confirmed , by what our Saviour , after his Resurrection , said of St. John , upon occasion of Peter's question concerning him ; John 21.21 , 22. Lord , what shall this man do ? Jesus saith unto him , If I will that he tarry till I come , what is that to thee ? Upon which words of our Saviour concerning him , St. John himself adds , v. 23. Then went this saying abroad among the brethren , that that disciple should not die , that is , that he should live till the coming of our Lord , and then be taken up with him into Heaven ; from all which they probably ( as they thought ) concluded , that the day of Judgment would happen before the end of that Age , whilst St. John was alive ; but St. John , who writ last of all the Evangelists ( as Eusebius tells us ) and lived till after the destruction of Jerusalem , as he acquaints us with this mistake , which was currant among the Christians , so he takes care to rectifie it , telling us , That Jesus said not , he should not die ; but if I will that he tarry till I come , what is that to thee ? He tells us , that our Saviour did not affirm that he should not die ; but to repress St Peter's Curiosity , he says , If it were my pleasure that he should not die at all , but live till I come to Judgment , what is that to thee ? And St. Peter likewise ( or whoever was the Author of this second Epistle , or at least of this third Chapter , which seems to be a new Epistle by it self ) takes notice of this mistake , about the nearness of the day of Judgment , as that which gave occasion to these Scoffers to deride the expectation of a future Judgment among the Christians , because they had been already deceived about the time of it ; and this the Scoffers twitted them with in that Question , Where is the promise of his coming ? And therefore the learned Grotius conjectures very probably , that this last Epistle ( contained in the third Chapter ) was written after the destruction of Jerusalem , which was the time fixt for Christ's coming to Judgment , and therefore there could be no ground for this Scoff till after that time . St. Peter indeed did not live so long , and therefore Grotius thinks , that this Epistle was writ by Simeon , or Simon , who was Successor of St. James , in the Bishoprick of Jerusalem , and lived to the time of Trajan . I have been the longer in giving an account of this , that we might understand where the ground and force of this Scoff lay ; namely in this , That because the Christians had generally been very confident , that the coming of Christ to Judgment would be presently after the destruction of Jerusalem , and were now found to be deceived in that , therefore there was no regard to be had at all to their expectation of a future Judgment ; because they might be deceiv'd in that , as well as in the other . But herein they argued very falsly , because our Saviour had positively and peremptorily foretold his coming to Judgment , but had never fixt and determined the time of it ; nay , so far was he from that , that he had plainly told his Disciples , that the precise time of the day of Judgment God had reserved as a Secret to himself , which he had not imparted to any , no , not to the Angels in Heaven , nor to the Son himself ; Mark 13.32 , 33. But of that day and hour knoweth no man , no not the angels which are in heaven , neither the Son , but the Father . Take ye heed , watch and pray : for ye know not when the time is . So that if they presumed to make any conjectures about the time when the day of Judgment would be , they did it without any Warrant from our Lord ; it was great presumption in them to determine the time of it , when our Saviour had so expresly told them , that the Father had reserved this as a Secret , which he had never communicated to any , and therefore if they were mistaken about it , it was no wonder . But their mistake in this , was no prejudice to the truth of our Saviour's clear Prediction of a future Judgment , without any determination of the time of it , for that might be at some thousands of Years distance , and yet be certain for all that ; and the delay of it was no sign of the uncertainty of our Saviour's Prediction concerning it , but only of God's great Patience and long-suffering to Sinners , in expectation of their Repentance ; God is not slack concerning his promise , as some men count slackness , but is long-suffering to us-ward . And this brings me to the Third , and last Particular in the Text , namely , The true Reason of God's Patience and long-suffering to Mankind ; He is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . And for this St. Peter cites St. Paul , v. 15 th of this Chapter ; And account that the long-suffering of the Lord is salvation , that is , that the great End and Design of God's goodness and long-suffering to Sinners , is that they may repent and be saved ; Account that the long-suffering of our Lord is salvation , even as our beloved brother Paul also , according to the wisdom given unto him , hath written unto you . Now these words are not expresly found in St. Paul's Writings ; but the Sense and Effect of them is , viz. in Rom. 2.4 . Despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of God leadeth thee to repentance ? God hath a very gracious and merciful design in his Patience to Sinners ; he is good , that he may make us so , and that his goodness may lead us to repentance ; he defers Punishment on purpose , that he may give Men time to bethink themselves , and to return to a better Mind ; He winks at the sins of men , that they may repent , says the Son of Sirach . The Patience of God aims at the cure and recovery of those , who are not desperately and resolutely wicked . This is the primary End and Intention of God's Patience to Sinners ; and if he fail of this End through our hardness and impenitency , he hath other Ends which he will infallibly attain . He will hereby glorifie the riches of his Mercy , and vindicate the righteousness of his Justice ; the damned in Hell shall acknowledge , that the Patience of God was great Mercy and Goodness to them , tho' they abused it ; for God does not lose the glory of his Patience , tho' we lose the benefit of it , and he will make it subvervient to his Justice one way or other . Those great Offenders whom he spares , after there are no hopes of their amendment , he many times makes use of , as Instruments for the punishing of others , as rods of his wrath for the discipline of the world ; and he often reserves those who are incorrigibly bad for a more remarkable ruin . But however , they are reserved to the Judgment of the great Day ; and if after God hath exercised much Patience towards Sinners in this World , he inflict Punishment on them in the next , it must be acknowledg'd to be most just ; for what can he do less , than to condemn those who would not be saved , and to make them miserable , who so obstinately refused to be happy ? Before I come to apply this Discourse concerning the Patience and long-suffering of God to Sinners , I must remove an Objection or two . I. The Severity of God to some Sinners in this Life , and to all impenitent Sinners in the next , seems to contradict what hath been said concerning God's Patience and long-suffering . As for the severity of God towards impenitent Sinners in the next Life , this doth not at all contradict the Patience of God , because the very nature of Patience , and forbearance , and long-suffering , does suppose a determinate time , and that they will not last always ; this Life is the day of God's Patience , and in the next World his Justice and Severity will take place . And therefore the punishment of Sinners in another World , after God hath tryed them in this , and expected their Repentance , is no ways contrary to his Patience and Goodness , and very agreeable to his Wisdom and Justice ; for it is no part of Goodness , to see it self perpetually abused ; it is not Patience , but stupidity and insensibleness , to endure to be always trampled upon , and to bear to have his holy and just Laws for ever despised and contemned . And as for his Severity to some Sinners in this Life ; as to Lot's Wife , to the Israelites that gathered Sticks on the Sabbath-day , to Nadab and Abihu , to Vzza , to Ananias and Sapphira , and to Herod Agrippa ; in all which Instances God seems to have made quick work , and to have executed Judgment speedily ; to these I answer , That this Severity of God to some few , doth rather magnify his Patience to the rest of Mankind ; he may be severe to some few , for Example and warning to many , that they may learn to make better use of his Patience , and not to trespass so boldly upon it ; and perhaps he hath exercised much Patience already towards those , to whom at last he is so severe ; as is plain in the case of Herod , and it may well be supposed in most of the other Instances ; or else the Sin so suddenly and severely punisht , was very heinous and presumptuous , of a contagious and spreading nature , and of dangerous Example . Lot's Wife sinned very presumptuously against an express and an easie Command , and whilst God was taking care of her deliverance in a very extraordinary manner . That of Nadab and Abihu , and of the Man that gathered Sticks on the Sabbath-day , were presently after the giving of the Law ; in which case great severity is necessary ; and that of Ananias and Sapphira , at the first publishing of the Gospel , that the Majesty of the Divine Spirit , and the Authority of the first publishers of it might not be contemned . That of Vzza was upon the return of the Ark of God from among the Philistines , that the People might not lose their reverence for it after it had been taken Captive ; so that these necessary Severities to a few , in comparison of those many that are warned by them , are rather Arguments of God's Patience , than Objections against it . II. It is objected , That if God do not desire the ruin of Sinners , but their repentance , whence comes it to pass , that all are not brought to repentance ? for who hath resisted his Will ? To this I answer . 1. That there is no doubt but God is able to do this . He can , if he pleaseth , conquer and reclaim the most obstinate Spirits ; he is able out of stones to raise up children unto Abraham . And sometimes he exerts his Omnipotence herein , as in the Conversion of St. Paul , in a kind of violent and irresistible manner : but he hath no where declared , that he will do this to all ; and we see plainly in experience , that he does not do it . 2. God may very well be said , not to be willing that any should perish , but that all should come to repentance , when he does on his part what is sufficient to that end ; and upon this ground , the Scripture every where represents God as desiring the repentance of Sinners , and their obedience to his Laws ; Deut. 5.29 . O that there were such a heart in them , that they would fear me , and keep all my commandments always , that it might be well with them ! So Jer. 13.27 . O Jerusalem , wilt thou not be made clean ? when shall it once be ? Is . 5.3 , 4. we find God there solemnly appealing to the People of Israel , whether there had been any thing wanting on his part that was fit to be done ; And now , O inhabitants of Jerusalem , and men of Judah , judge , I pray you , betwixt me and my vineyard . What could have been done more to my vineyard , that I have not done to it ? wherefore when I looked it should bring forth grapes , brought it forth wild grapes ? God may justly look for the Fruits of Repentance and Obedience from those , to whom he affords a sufficiency of Means to that End. And if so , then 3. The true Reason why Men do not repent , but perish , is because they are obstinate , and will not repent ; and this account the Scripture every where gives of the impenitency of Men , and the ruin consequent upon it . Psal . 81.13 . O that my people had hearkened unto me , and Israel had walked in my statutes ! But my people would not hearken to my voice , and Israel would none of me . Ezek. 33.11 . Why will ye dye , O house of Israel ? Prov. 1.29 , 30 , 31. They hated knowledge , and did not chuse the fear of the Lord. They would none of my counsels , they despised all my reproof . Therefore shall they eat the fruit of their own ways , and be filled with their own devices . The ruin of Sinners does not proceed from the counsel of God ; but from their own choice . And so likewise our Saviour every where chargeth the ruin and destruction of the Jews upon their own wilful obstinacy . The Inferences from this Discourse concerning the Patience and long-suffering of God towards Mankind , shall be these three . I. To stir us up to a thankful acknowledgment of the great Patience of God towards us , notwithstanding our manifold and heinous provocations . We may every one of us take to our selves those words , Lam. 3.22 . It is of the Lords mercy that we are not consumed , because his compassions fail not . They are renewed every morning . When ever we sin ( and we provoke God every day ) it is of his Patience that we are not destroyed ; and when we sin again , this is a new and greater Instance of God's Patience . The mercies of God's Patience are no more to be numbred than our sins ; we may say with David , How great is the sum of them ? The goodness of God in sparing us , is in some respect greater than his goodness in creating us ; because he had no provocation not to make us , but we provoke him daily to destroy us . II. Let us propound the Patience of God for a pattern to our selves . Plutarch says , That God sets forth himself in the midst of the World for our Imitation , and propounds to us the Example of his Patience , to teach us not to revenge Injuries hastily upon one another . III. Let us comply with the design of God's Patience and long-suffering towards us , which is to bring us to repentance . Men are very apt to abuse it to a quite contrary purpose , to the encouraging themselves in their evil ways . So Solomon observes , Eccl. 8.11 . Because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil : But this is very false reasoning ; for the Patience of God is an enemy to sin , as well as his Justice , and the design of it is not to countenance sin , but to convert the Sinner ; Rom. 2.4 . Despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of God leadeth thee to repentance ? Patience in God should produce Repentance in us ; and we should look upon it as an opportunity given us by God to repent and be saved ; 2 Pet. 3.15 . Account that the long-suffering of God is salvation . They that do not improve the Patience of God to their own Salvation , mistake the true meaning and intent of it . But many are so far from making this use of it , that they presume upon it , and sin with more courage and confidence because of it ; but that we may be sensible of the danger of this , I will offer these two or three Considerations . 1. That nothing is more provoking to God , than the abuse of his Patience . God's Patience waits for our Repentance , and all long attendance , even of Inferiors upon their Superiors , hath something in it that is grievous ; how much more grievous and provoking must it be to the great God , after he hath laid out upon us all the riches of his Goodness and long-suffering , to have that despised ! after his Patience hath waited a long time upon us , not only to be thrust away with contempt , but to have that which should be an argument to us to leave our sins , abused into an encouragement to continue in them ! God takes an account of all the days of his Patience and forbearance ; Luke 13.7 . Behold , these three years I come seeking fruit , and find none ; cut it down ; why cumbreth it the ground ? 2. Consider that the Patience of God will have an end . Tho' God suffers long , he will not suffer always ; we may provoke God so long , till he can forbear no longer without injury and dishonour to his Wisdom , and Justice , and Holiness ; and God will not suffer one Attribute to wrong the rest ; his Wisdom will determine the length of his Patience ; when his Patience is to no purpose , when there is no hopes of our amendment , his Wisdom will then put a period to it ; then the Patience of his Mercy will determine . How often would I have gathered you , and you would not ? therefore your house is left unto you desolate . And the Patience of God's Judgments will then determine . Why should they be smitten any more ? they will revolt more and more . Yea , Patience it self , after a long and fruitless expectation , will expire . A Sinner may continue so long impenitent , till the Patience of God , as I may say , grows impatient , and then our ruin will make haste , and destruction will come upon us in a moment . If Men will not come to repentance , the day of the Lord will come as a thief in the night , as it follows in the next Verse after the Text ; the Judgment of God will suddenly surprize those who will not be gained by his Patience . 3. Consider that nothing will more hasten and aggravate our ruin , than the abuse of God's Patience . All this time of God's Patience , his Wrath is coming towards us , and the more we presume upon it , the sooner it will overtake us ; Luke 12.45 , 46. The wicked servant , who said his Lord delayed his coming , and fell to rioting and drunkenness , our Saviour tells us , That the Lord of that servant will come in a day when he looks not for him . And it will aggravate our ruin ; the longer punishment is a coming the heavier it will be ; those things which are long in preparation , are terrible in execution ; the weight of God's wrath will make amends for the slowness of it , and the delay of Judgment will be fully recompensed in the dreadfulness of it when it comes . Let all those consider this who go on in their sin , and are deaf to the voice of God's Patience , which calls upon them every moment of their lives . There is a day of Vengeance a coming upon those who trifle away this day of God's Patience ; nothing will sooner and more inflame the wrath and displeasure of God against us , than his abused Patience , and the despised riches of his Goodness . As Oyl , tho' it be soft and smooth , yet when it is once inflamed , burns most fiercely ; so the Patience of God , when it is abused , turns into Fury , and his mildest Attributes into the greatest Severities . And if the Patience of God do not bring us to Repentance , it will but prepare us for a more intolerable ruin . After God hath kept a long indignation in his Breast , it will at length break forth with the greater violence . The Patience of God increaseth his Judgments by an incredible kind of proportion ; Levit 26.18 . And if you will still ( says God to the People of Israel ) walk contrary to me , and if ye will not be reformed by all these things , I will punish you yet seven times more . And v. 27. I will bring seven times more plagues upon you , according to your sins . At first God's Justice accuseth Sinners ; but after a long time of Patience , his Mercy comes in against us , and instead of staying his hand , adds weight to his blows ; Rom. 9.22 . What if God willing to shew his wrath , and to make his power known , endured with much long-suffering the vessels of wrath fitted for destruction . They , upon whom the Patience of God hath no good effect , are vessels of wrath , preapred and fitted for destruction . If ever God display his wrath , and make his anger known , he will do it in the most severe manner upon those who have despised and abused his Patience ; for these , in a more peculiar manner , do treasure up for themselves wrath against the day of wrath , and the revelation of the righteous judgment of God. To conclude , Let us all take a review of our lives , and consider how long the Patience of God hath waited upon us , and born with us ; with some twenty , forty , perhaps sixty Years , and longer . Do we not remember how God spared us in such a danger , when we gave our selves for lost ? and how he recovered us in such a sickness , when the Physician gave us up for gone ? and what use we made of this Patience and long-suffering of God towards us ? It is the worst temper in the World , not to be melted by kindness , not to be obliged by benefits , not to be tamed by gentle usage . He that is not wrought upon , neither by the patience of his Mercy , nor by the patience of his Judgments , his case is desperate and past remedy . Consider this all ye that forget God , left his Patience turn into Fury ; for God is not slack , as some men count slackness ; but long-suffering to sinners , not willing that any should perish , but that all should come to repentance . SERMON VIII . The Long-suffering of God. ECCLES . VIII . 11 . Because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil . NOthing is more evident , than that the world lies in wickedness , and that iniquity every where abounds ; and yet nothing is more certain , than that God will not acquit the guilty , and let sin go unpunished . All Men , excepting those who have offer'd notorious violence to the light of their own Minds , and have put the candle of the Lord , which is in them , under a bushel , do believe , that there is a God in the World , to whose holy Nature and Will sin is perfectly contrary , who loves righteousness and hates iniquity , that his eyes are upon the ways of man , and he seeth all his goings , that there is no darkness nor shadow of death , where the workers of iniquity may hide themselves . All Men , except those whose Consciences are seared , as it were with a hot Iron , are convinc'd of the difference of good and evil , and that it is not all one whether men serve God or serve him not , do well , or live wickedly . Every Man from his inward Sense and Experience is satisfied of his own Liberty , and that God lays upon Men no necessity of sinning , but that when ever we do amiss , it is our own act , and we chuse to do so ; and so far is he from giving the least countenance to sin , that he hath given all imaginable discouragement to it , by the most severe and terrible threatnings , such as one would think sufficient to deter Men for ever from it , and to drive it out of the World ; and to make his Threatnings the more awful and effectual , his Providence hath not been wanting to give remarkable Instances of his Justice and Severity upon notorious Offenders , even in this life : and yet for all this , Men do and will sin ; nay , they are zealously set and bent upon it . Now here is the wonder ; what it is that gives sinners such heart , and makes them so resolute and undaunted in so dangerous a course . Solomon gives us this account of it , because the Punishments and Judgments of God follow the sins of Men so slowly , and are long before they overtake the sinner , Because sentence against an evil work is not executed speedily , therefore the hearts of the sons of men are fully set in them to do evil . The scope of the wise Man's discourse is this , That by reason of God's forbearance and long-suffering toward sinners in this life , 't is not so easie to discern the difference between them and other Men ; this life is the day of God's Patience , but the next will be a day of retribution and recompence . Now because God doth defer and moderate the punishment of sinners in this World , and reserve the weight of his Judgments to the next , because through the long-suffering of God many great sinners live and dye without any remarkable testimony of God's wrath and displeasure against them , therefore the hearts of the children of men are fully set in them to do evil . If we render the Text word for word from the Original , it runs thus , Because nothing is done as a recompence to an evil work , therefore the hearts of the sons of men are full in them to do evil ; that is , because Men are not opposed and contradicted in their evil ways , because Divine Justice doth not presently check and controul sinners , because sentence is not immediately past upon them , and judgment executed , therefore the heart of the sons of men is full in them to do evil , that is , therefore Men grow bold and presumptuous in sin ; for the Hebrew word which we render , is fully set in them , we find Esth . 7.5 . where Ahashuerus says concerning Haman , Who is he ? and where is he , that durst presume in his heart to do so ? Whose heart was full to do so , Fervet in iis cor filiorum hominum ; so some render it , the hearts of men boil with wickedness , are so full of it , that it works over . Men are resolute in an evil course , their hearts are strengthened and hardened in them to do evil , so others translate the words . The Translation of the LXX is very emphatical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heart of the sons of men is fully perswaded and assured to do evil . All these Translations agree in the main scope and sense , viz. That sinners are very apt to presume upon the long-suffering of God , and to abuse it , to the hardning and encouraging of themselves in their evil ways . In the handling of this , I shall First , Briefly shew that it is so . Secondly , Whence this comes to pass , and upon what pretences and colours of reason , Men encourage themselves in sin , from the Patience of God. Thirdly , I shall endeavour to answer an Objection about this matter . First , That Men are very apt to abuse the long-suffering of God , to the encouraging and hardning of themselves in an evil course , the experience of the World in all Ages does give abundant testimony . Thus it was with the old World , when the long-suffering of God waited in the days of Noah , while he was preparing an Ark , for the space of a hundred and twenty years , 1 Pet. 3.20 . For the wickedness of Man , which was great upon the Earth , a general deluge was threatned , but God was patient , and delayed his Judgment a great while ; hereupon they grew secure in their impenitency , and went on in their course , as if they had no apprehension of danger , no fear of the Judgment threatned . So our Saviour tells us , Matth. 24.38 , 39. As in the days that were before the flood , they were eating and drinking , marrying and giving in marriage , until the day that Noah entred into the Ark , and knew not until the flood came and took them all away . And so it was with Sodom , Luke 17.28 . And likewise also as it was in the days of Lot , they eat , they drank , they bought , they sold , they planted , they built . And so our Saviour tells us it will be in the end of the World ; Even thus shall it be in the day when the Son of man is revealed . So likewise the Apostle St. Paul , Rom. 2.4 , 5. Despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of God leadeth thee to repentance ? But after thy hardness and impenitent heart , treasurest up to thy self wrath against the day of wrath , and the revelation of the righteous judgment of God. The goodness and long-suffering of God , which ought in all reason to lead Men to repentance , is to many an occasion of greater hardness and impenitency . So also St. Peter foretels , 2 Pet. 3.3 . that in the last days there should come scoffers , who should walk after their own hearts lusts , saying , Where is the promise of his coming ? And we see in daily experience , that the greatest part of sinners grow more obstinate and confirmed in their wicked ways , upon account of God's Patience , and because he delays the punishment due to them for their sins . Let us consider in the Second place , whence this comes to pass , and upon what pretence and colour of Reason , Men encourage themselves in sin , from the long-suffering of God. And there is no doubt but this proceeds from our ignorance and inconsiderateness , and from an evil heart of unbelief , from the temptation and suggestion of the Devil , one of whose great arts it is , to make Men question the threatnings of God , and to insinuate , as he did to our first Parents , either that he hath not denounced such threatnings , or that he will not execute them so severely . All these Causes do concur to the producing this monstrous Effect ; but that which I design to enquire into , is , from what pretence of Reason , grounded upon the long-suffering of God , sinners argue themselves into this confidence and presumption . For when the wise Man saith , that because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil , he does not intend to insinuate , that God's long-suffering fills the hearts of Men with wicked designs and resolutions , and does by a proper and direct efficacy , harden sinners in their course ; but that wicked Men upon some account or other , do take occasion from the long-suffering of God , to harden themselves in sin ; they draw false conclusions from it to impose upon themselves , as if it were really a ground of encouragement ; they think they see something in the forbearance of God and his delay of punishment , which makes them hope for impunity in an evil course , notwithstanding the threatnings of God. And therefore I shall endeavour to shew , what those false conclusions are , which wicked Men draw from the delay of punishment , and to discover the sophistry and fallacy of them ; and I shall rank them under two Heads ; those which are more gross and atheistical , and those which are not so gross , but yet more common and frequent . I. Those conclusions which are more gross and atheistical , which bad Men draw to the hardening and encourageing of themselves in sin , from the delay of punishment ( which we who believe a God , call the patience or long-suffering of God ) are these three ; either that there is no God ; or if there be , that there is no Providence ; or that there is no difference between Good and Evil. I shall speak more briefly of these , because I hope there are but few in the World of such irregular and besotted understandings , as to make such Inferences as these from the delay of punishment . 1 st . From hence some would fain conclude , that there is no God. That some are so absurd as to reason in this manner , the Scripture tells us , Psal . 14.1 . The fool hath said in his heart , There is no God : they are corrupt , and have done abominable works . Now the Argument that these Men frame to themselves , is this ; God doth not take a speedy course with sinners , and revenge himself immediately upon the workers of Iniquity , therefore there is no God ; for if there were , he would shew himself , and not bear the affronts of sinners , when it is so easie for him to vindicate himself by a swift and speedy Vengeance . Thus the Poet represents the Atheist arguing , Nullos esse deos , inane coelum , affirmat Selius , probatque , quod se factum , dum negat hoc , videt beatum . Selius affirms there are no Gods , and that Heaven is an empty place , and proves it , because whilst he denys God , he sees himself in a very happy and prosperous condition . And here it is worthy our notice , at what a contradictious rate these Men reason . First they would have no God , lest he should be just and punish them as they deserve ; and then in another mood , they would have him to be nothing but Justice and Severity , lest there should be a God ; as if no other Notion could be framed of the Divine Nature , but of a ●a●h Fury , and impetuous Revenge , and an impotent Passion , which when it is offended and provoked , cannot contain it self , and forbear punishment for a moment . Justice is not such a Perfection as doth necessarily exclude Wisdom , and Goodness , and Patience ; it doth in no wise contradict the Perfection of the Divine Nature , to bear with sinners in expectation of their repentance and amendment ; or if God foresees their final impenitency , to respit their punishment to the most fit and convenient season . God may suffer long , and yet be resolved , if sinners persist in the abuse of his Goodness and Patience , to execute Vengeance upon them in due time . It is a pitiful ground of Atheism , that because God is so much better than wicked Men deserve , they will not allow him to be at all . 2 dly , Others infer from the delay of punishment , that there is no Providence that administers the Affairs of the World , and regards the good and bad Actions of Men. For tho' the Being of God be acknowledged , yet if he do not regard what is done here below , nor concern himself in humane Affairs , sinners are as safe and free to do what they please , as if there were no God ; and upon this ground , the Scripture tells us , many encourage themselves in their wickedness ; Psal . 64.5 . They encourage themselves in an evil matter , they commune of laying snares privately ; for they say , Who shall see them ? And more expresly , Psal . 94.4 , 5 , 6 , 7. How long shall the workers of iniquity boast themselves ? They break in pieces thy People , O Lord , and afflict thine heritage , and slay the widow and the stranger , and murder the fatherless ; and yet they say , The Lord shall not see , neither shall the God of Jacob regard it . And if this were so , well might they encourage themselves . If it were true which Epicurus saith , That God takes no knowledge of the Actions of Men , that he is far removed from us , and contented with himself , and not at all concerned in what we do ; If this were true , the Inference which Lucretius makes , were very just ; Quare relligio pedibus subjecta vicissim Obteritur ; Men might trample Religion under their Feet , and live without any regard to the Laws of it . But let us see how they infer this from the long-suffering of God , that he neglects the Affairs of the World , and hath no consideration of the Actions of Men , because they see the ungodly to prosper in the World , equally with others that are strictly devout and virtuous , yea , many times to be in a more prosperous and flourishing condition ; they are not in trouble like other men , neither are they plagued like other men . So that if there be a God , it seems ( say they ) that he connives at the Crimes of Men , and looks on upon them that deal treacherously , and holds his peace , whilst the wicked devoureth the man that is more righteous than himself ; as the Prophet expresseth it , Hab. 1.13 . For answer to this , I shall only give this reasonable and credible Account of the long-suffering of God , and the impunity of wicked Men in this Life , which not only the Scripture gives us , but the Heathen were able to give from the light of Nature , and is agreeable to the common Sense of Mankind ; namely , That this Life is a state of probation and tryal , wherein God suffers men to walk in their own ways without any visible check and restraint , and does not usually inflict present and remarkable punishments upon them for their evil deeds ; because this being a state of tryal of the dispositions and manners of Men , is rather the proper season of Patience , than of punishments and rewards ; and therefore it is very reasonable to suppose , that God reserves sinners for a solemn and publick Tryal , at the great Assises of the World , when he will openly vindicate the honour of his Justice , upon the despisers of his Patience and long-suffering , when he will make his judgment to break forth as the light , and his righteousness as the noon day . In the mean time the providence of God , when he sees it fit , gives some remarkable Instances of his Justice upon great and notorious Offenders in this life , as a pledge and earnest of a future Judgment ; and these sometimes more general , as in the destruction of the old World , by an universal Deluge , when he saw the wickedness of men to be great upon the earth . And such was that terrible Vengeance which was poured down upon Sodom and Gomorrah , and the Cities about them ; which , as St. Jude tells us , are set forth for an example , suffering the vengeance of eternal fire , that is , of a perpetual destruction by Fire . 3 dly , Another gross and Atheistical Inference , which Men are apt to make from the delay of punishment , is , that there is no such difference of good and evil as is pretended ; because they do not see the good and bad Actions of Men differenced in their rewards , because Divine Justice doth not presently manifest it self , and every transgression and disobedience doth not immediately receive a just recompence of reward , therefore they cannot believe , that the difference between good and evil is so great and evident . For answer to this . Not to insist upon the difference which the Providence of God sometimes makes between them in this life , I appeal to the Consciences of Men , whether they do not secretly and inwardly acknowledge a clear difference between good and evil . Are not the worst of Men apt to conceive better hopes of success , when they are about a just and honest undertaking , than when they are ingaged in a wicked design ? Do not bad Men feel a secret shame and horror , when no Eye sees them , and the wickedness they are about to commit doth not fall under the cognisance and censure of any human Court or Tribunal ? Have they not many checks and rebukes in their own Spirits , much disturbance and confusion of Mind , when they are enterprising a wicked thing ? And does not this plainly argue , that they are guilty to themselves , that they are about something which they ought not to do ? 'T is very true that most Men are more sensible of the Evil of an Action , when they feel the ill effects and consequences of it , and suffer the punishment that is due to it : but yet the sense of good and evil is so deeply imprest upon humane Nature , that I think no Man , remaining a Man , can quite deface and blot out the difference of good and evil . So that if Men will but attend to the natural dictates and suggestions of their own Minds , they cannot possibly infer from the delay of punishment , that there is no difference of good and evil . But because those who argue thus are but few in comparison , there being not many in the World arrived to that degree of blindness and height of impiety , as to disbelieve a God and a Providence , and I think none have attained to that perfect conquest of Conscience , as to have lost all sense of good and evil ; therefore I shall rather insist II. Upon those kind of Reasonings which are more ordinary and common among bad Men , and whereby they cheat themselves into everlasting Perdition ; and they are such as these . 1. Because sentence against an evil work is not speedily executed , therefore Sin is not so great an Evil. 2. Therefore God is not so highly offended and provoked by it . Or , 3. God is not so severe in his own Nature , as he is commonly represented . 4. Therefore the punishment of sin is not so certain . 5. Or however it is at a distance , and may be prevented time enough , by a future Repentance , in our old Age , or at the hour of Death ; by some such false reasonings as these , which Men think may probably be collected from the Patience and long-suffering of God , they harden and encourage themselves in an evil course . 1. Because the punishment of sin is deferr'd , therefore they conclude it is not so great an Evil ; they do not feel the ill Effects of it at present , all things go well and prosperously with them , no less than with those who are so strict and conscientious ; and therefore they hope there is no such great Evil in Sin , as melancholy People are apt to fancy to themselves . For answer to this , ( 1. ) Consider seriously what Sin is ; and then thou wilt see reason enough to call it a great Evil. To sin against God , is to contemn the greatest Authority in the World , to contradict the greatest Holiness and Purity , to abuse the greatest Goodness , and to provoke Almighty Justice to take Vengeance upon thee , and to make thee as miserable as thou art capable of being . To sin against God , is to be disobedient to thy Soveraign , and unthankful to thy best Benefactor , and to act contrary to the greatest Obligations , against thy best Reason and truest Interest ; to disoblige thy kindest Friend , and to gratifie thy worst and bitterest Enemy ; it is to disorder thy self , to create perpetual disquiet to thy own Mind , and to do the greatest mischief possible to thy self ; to deprive thy self of the greatest Happiness , and to draw down upon thy self extream and eternal Misery . And what do we call a great Evil , if this be not , which contains in it all the kinds , and all the aggravations of Evil that can be , and hath all the circumstances of ugliness and deformity in it that can be imagined ? ( 2. ) What ever Sin be in it self , yet from hence we can in no wise conclude , that it is not a great Evil , because the punishment of it is deferr'd for a while ; from hence indeed it follows , that God is very good in deferring the punishment which is due to thee for thy sins , but by no means that Sin is not very Evil. The Reprieve of a Traytor does indeed argue the goodness and clemency of the Prince , but doth not at all abate of the heinousness of the Crime for which he is sentenced . The great Evil of Sin is evident , because the holy and just God hath forbidden it , and declared his hatred and detestation of it , and threatned it with most severe and direful punishments ; but that God respites the punishment which is due to sin , and does not immediately take Vengeance upon Sinners , but affords them a space , and means , and opportunity of repentance , this doth not at all lessen the Evil of Sin , but is rather an aggravation of it ; that we should offend and provoke that God , who is so patient and long-suffering towards us , so very loth to bring those Evils upon us , which we are so rash and forward to pull down upon our selves . 2. If God doth not immediately punish sin upon the commission of it , and instantly let flye at the Sinner , this they would construe to be a sign that he is not so highly offended and provok'd by it ; if he were , he would manifest his displeasure against it , by the sudden and violent effusions of his Wrath. For answer to this , I desire these two things may be considered . ( 1. ) That God himself in his word every where plainly declares to us his great displeasure against sin ; Psal . 5.4 , 5. Thou art not a God that hast pleasure in wickedness , neither shall evil dwell with thee . The foolish shall not stand in thy sight ; thou hatest all the workers of iniquity . Thou art not a God that hast pleasure in wickedness . The words are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and less is spoken than is meant and intended , viz. That God is so far from taking pleasure in the sins of Men , that he is highly displeased at them , and bears an implacable hatred against them . And do not the terrible threatnings of God against sin declare him to be highly offended at it ? when he says , That he will come in flaming fire , to render vengeance to all them that know not God , and that obey not the Gospel of his Son , and that they shall be punisht with everlasting destruction , from the presence of the Lord , and from the glory of his power . Can we think that all the threatnings of God's Word , and all those direful curses which are written in his book , shall return empty , without doing any execution ? Thou that now flatterest thy self with vain and groundless hopes , that none of these Evils shall come upon thee , when thou comest to stand before the great Judge of the World , and to behold the killing frowns of his Countenance , and to hear those bitter words of eternal displeasure from the Mouth of God himself , Depart ye cursed into everlasting fire , prepared for the Devil and his Angels , thou wilt then believe , that God is heartily angry and offended with thee for thy sins . We shall find in that day , that the threatnings of God's Word , which we now hear so securely , and without terror , had a full signification , or rather , that no words could convey to us the terror of them . What the Scripture says of the happiness and glory of the next life , is true also of the misery and punishments of the other World , that eye hath not seen , nor ear heard , neither have entred into the heart of man , those terrible things , which God hath reserved for the workers of iniquity . But above all , the direful Sufferings of the Son of God , when sin was but imputed to him , are a demonstration of God's implacable hatred of sin ; for that rather than sin should go unpunish'd , God was pleased to subject his own Son to the sufferings due to it ; this plainly shews , that he hated sin as much as he loved his own Son. But ( 2 dly ) God may conceive a very great displeasure against sin , and be highly incensed and provoked by it , and yet suspend the Effects of his displeasure , and defer the punishment of it for a great while ; and to imagine otherwise , argues a gross mistake of the Nature of God , arising from our not considering the Attributes and Perfections of God in conjunction and consistency with one another . When we consider one Attribute of God singly , and separate it from the rest , and frame such wide and large apprehensions of it , as to exclude his other Perfections , we have a false Notion of God ; and the reason of this mistake is , because among Men , an eminent degree of any one Excellency , doth commonly shut out others ; because in our narrow and finite Nature , many Perfections cannot stand together ; but 't is quite otherwise in the Divine Nature . In Infinite Perfection , all Perfections do meet and consist together , one Perfection doth not hinder and exclude another , and therefore in our conceptions of God , we are to take great heed , that we do not raise any one Attribute or Perfection of God upon the ruine of the rest . So that it is a false imagination of God , when we so attribute Justice or Anger to him , as to exclude his Patience and long-suffering ; for God is not impotent in his Anger , as we are ; every thing that provokes him , doth not presently put him out of patience , so that he cannot contain his Wrath , and forbear immediately to revenge himself upon Sinners . In this sense God says of himself , Isa . 27.4 . Fury is not in me . There is nothing of a rash and ungoverned Passion in the wise and just God. Every sin indeed kindles his anger , and provokes his displeasure against us , and by our repeated and continued Offences , we still add Fuel to his Wrath ; but it doth not of necessity instantly break forth like a consuming fire , and a devouring flame . The holy and righteous Nature of God makes him necessarily offended and displeased with the sins of Men ; but as to the manifestation of his Wrath , and the effects of his Anger , his Wisdom and Goodness do regulate and determine the proper time and circumstances of Punishment . 3. From the Patience of God and the delay of punishment , Men are apt to conclude , that God is not so severe in his Nature as he is commonly represented . 'T is true he hath declared his displeasure against sin , and threaten'd it with dreadful punishments , which he may do , in great wisdom , to keep the World in awe and order ; but great things are likewise spoken of his Mercy , and of the wonderful delight he takes in the exercise of his Mercy ; so that notwithstanding all the threatnings which are denounced against sin , it is to be hoped , that when Sentence comes to be past , and Judgment to be executed , God will remember mercy in the midst of judgment , and that mercy will triumph over judgment ; and that as now his Patience stays his hand , and turns away his wrath , so at the last , the milder Attributes of his Goodness and Mercy will interpose and moderate the rigor and severity of his Justice ; and of this , his great Patience and long-suffering towards Sinners for the present , seems to be some kind of pledge and earnest ; he that is so slow to anger , and so loth to execute punishment , may probably be prevail'd upon by his own Pity and Goodness to remit it at the last , and this is the more credible , because it is granted on all hands , that no person is obliged to execute his threatnings , as he is to make good his promises ; he that promiseth passeth a right to another , but he that threatneth keeps the right and power of doing what he pleaseth in his own hands . I shall speak a little more fully to this , because it is almost incredible , how much Men bear up themselves upon vain and groundless hopes of the boundless Mercy of God , and bless themselves in their hearts , saying , They shall have peace , tho' they walk in the imagination of their hearts , to add drunkenness to thirst , that is , tho' they still persist in their Vices , and add one degree of sin to another . Now for answer to this ; ( 1. ) Let it be granted , that a bare threatning does not necessarily infer the certainty of the event , and that the thing threatned shall infallibly come to pass ; no person is obliged to perform his threatnings , as he is his promises ; the threatnings of God declare what sin deserves , and what the sinner may justly expect if he continue impenitent and incorrigible . But then we are to take notice , that repentance is the only condition that is implyed in the threatnings of God , and will effectually hinder the execution of them , Jer. 18.7 , 8 , 9 , 10. At what instant I speak ( says God ) concerning a nation , and concerning a kingdome , to pluck up , and to pull down , and to destroy it ; If that nation against whom I have pronounced , turn from their evil , I will repent of the evil that I thought to do unto them . And at what instant I shall speak concerning a nation , and concerning a kingdom , to build and to plant it ; if it do evil in my sight , and obey not my voice , then will I repent of the good , wherewith I said I would benefit them . Now if when God hath promised to do good to a People , sin will hinder the blessing promised , and bring down Judgments upon them , much more when it is particularly threatned . But as to the case of final impenitency and unbelief , God , that he might strengthen his threatnings , hath added a sign of immutability to them , having confirmed them with an Oath , I have sworn ( saith the Lord ) that they shall not enter into my rest ; which tho' it was spoken to the unbelieving Jews , the Apostle to the Hebrews applys it to final unbelief and impenitency under the Gospel , of which the infidelity of the Israelites was a Type and Figure . Now tho' God may remit of his threatnings ; yet his Oath is a plain declaration that he will not ; because it signifies the firm and immutable determination of his Will , and thereby puts an end to all doubts and controversies concerning the fulfilling of his threatnings . ( 2. ) It is certainly much the wisest and safest way , to believe the threatnings of God in the strictness and rigour of them , unless there be some tacite condition evidently implyed in them ; because if we do not believe them , and the thing prove otherwise , the consequence of our mistake is fatal and dreadful . 'T is true indeed , that God by his threatnings did intend to keep sinners in awe , and to deter them from sin ; but if he had any where revealed , that he would not be rigorous in the execution of these threatnings , such a revelation would quite take off the edge and terror of them , and contradict the end and design of them ; for threatnings signifie very little , but upon this supposition , that in all probability they will be executed ; and if this be true , it is the greatest madness and folly in the World to run the hazard of it . ( 3. ) As for those large declarations which the Scripture makes of the boundless Mercy of God to Sinners , we are to limit them , as the Scripture hath done , to the time and season of mercy , which is this life , and while we are in the way . This is the day of mercy and salvation , and when this life is ended , the opportunities of Grace and Mercy are past , and the day of recompence and vengeance will begin . Now God tries us , and offers Mercy to us ; but if we obstinately refuse it , Judgment will take hold of us . And then we must limit the Mercy of God to the conditions upon which he offers it , which are repentance for sins past , and sincere obedience for the future : but if Men continue obstinate and impenitent , and encourage themselves in sin from the Mercy and Patience of God , this is not a case that admits of Mercy ; but , on the contrary , his Justice will triumph in the ruin and destruction of those , who instead of embracing the offers of his Mercy , do despise and abuse them . He will laugh at their calamity , and mock when their fear comes ; when their fear comes as desolation , and their destruction as a whirl-wind ; when distress and anguish cometh upon them ; then they may call upon him , but he will not answer ; they may seek him early , but they shall not find him . If we despise the riches of God's goodness , and long-suffering , and forbearance , he knows how to handle us , and will do it to purpose ; with the froward he will shew himself froward , and will be in a more especial manner severe towards those , who take encouragement from his Mercy , to disbelieve and despise his threatnings . And this God hath as plainly told us , as words can express any thing , Deut. 29.19 , 20. And if it come to pass , that when he heareth the words of this curse , he bless himself in his heart , saying , I shall have peace , tho' I walk in the imagination of my heart , to add drunkenness to thirst : The Lord will not spare him , but then the anger of the Lord , and his jealousie shall smoke against that man , and all the curses that are written in this book , shall lie upon him , and the Lord shall blot out his name from under heaven . What ever right and power God hath reserved to himself about the execution of his threatnings , he hath plainly declared , that of all others , those who encourage themselves in a sinful course from the hopes of God's Mercy , notwithstanding his threatnings , shall find no favour and mercy at his hand ; whatever he may remit of his threatnings to others , he will certainly not spare those , who believe so largely concerning the Mercy of God , not with a mind to submit to the terms of it , but to presume so much the more upon it . ( 4. ) God hath not been wanting to shew some remarkable Instances of his severity towards Sinners in this World. As he is pleased sometimes to give good Men some fore-tastes of Heaven , and earnests of their future happiness ; so likewise by some present stroke to let Sinners feel what they are to expect hereafter ; some sparks of Hell do now and then fall upon the Consciences of Sinners . That fear which is sometimes kindled in Men's Consciences in this life , that horrible anguish and those unspeakable terrors which some Sinners have had experience of in this World , may serve to forewarn us of the wrath which is to come , and to convince us of the reality of those expressions of the Torments of Hell , by the worm that dies not , and the fire that is not quenched . That miraculous Deluge which swallowed up the old World , that Hell which was rained down from Heaven , in those terrible showers of Fire and Brimstone , to consume Sodom and Gomorrah ; the Earth opening her mouth upon Corah and his seditious company ; to let them down , as it were , quick into Hell ; these and many other remarkable Judgments of God in several Ages upon particular Persons , and upon Cities and Nations , may satisfie us in some measure of the severity of God against sin , and be as it were Pledges to assure Sinners of the insupportable Misery and Torments of the next Life . ( 5. ) The Argument is much stronger the other way , that because the punishment of Sinners is delayed so long , therefore it will be much heavier and severer when it comes ; that the wrath of God is growing all this while , and as we fill up the measure of our sins , he fills the vials of his wrath ; Rom. 2.5 . And according to thy hard and impenitent heart , treasurest up to thy self wrath , against the day of wrath , and the revelation of the righteous judgment of God. God now keeps in his dis-pleasure ; but all the while we go on in an impenitent course , the wrath of God is continually increasing , and will at last be manifested by the righteous Judgment of God upon Sinners . God now exerciseth and displayeth his milder Attributes , his Goodness , and Mercy , and Patience ; but these will not always hold out , there is a dreadful day a coming , wherein ( as the Apostle speaks ) God will shew his wrath , and make his power known , after he hath endured with much long-suffering the vessels of wrath fitted for destruction . All this long time of God's patience and forbearance his wrath is kindling , and he is whetting his glittering sword , and making sharp his arrows ; and this long preparation doth portend a much more dreadful Execution ; so that we should reason thus from the long-suffering of God ; God bears with us , and spares us at present , and keeps in his anger ; therefore if we go on to provoke him , time will come when he will not spare , but his anger will flame forth , and his jealousie smoak against us . This is but reasonable to expect , that they who in this World forsake their own mercies , the mercy of God in the next should forsake them . 4. Another false conclusion which Men draw from the delay of punishment is , that because it is delayed , therefore it is not so certain ; the Sinner escapes for the present , and tho' he have some misgivings and fearful apprehensions of the future , yet he hopes his fears may be greater than his danger . 'T is true indeed , we are not so certain of the misery of wicked Men in another World , as if it were present , and we lay groaning under the weight of it ; such a certainty as this , would not only leave no place for doubting , but even for that which we properly and strictly call Faith ; for faith is the evidence of things not seen . But sure we have other Faculties besides Sense to judge of things by ; we may be sufficiently certain of many things which are neither present nor sensible , of many things past and future , upon good ground and testimony ; we are sure that we were born , and yet we have no remembrance of it ; we are certain that we shall dye , tho' we never had the experience of it . Things may be certain in their causes , as well as in their present existence ; if the causes be certain . The truth of God , who hath declared these things to us , is an abundant ground of assurance to us , tho' they be at a great distance . The certainty of things is not shaken by our wavering belief concerning them . Besides , the very light of Nature , and the common Reason of Mankind , hath always made a contrary inference from the long-suffering of God and the delay of present punishment . Tho' Men are apt to think , that because Judgment is deferr'd , therefore it is not certain ; yet the very light of Nature hath taught Men to reason otherwise ; that because God is so patient to Sinners in this life , therefore there will a time come when they shall be punisht ; that because this life is a time of tryal and forbearance , therefore there shall be another state after this life , which shall be a season of recompences . And by this argument chiefly it was that the wisest of the Heathen satisfied themselves concerning another state after this life , and answer'd the troublesome Objection against the Providence of God , from the unequal administration of things in this World , so visible in the afflictions and sufferings of good Men , and the prosperity of the wicked ; viz. That there would be another state that would adjust all these matters , and set them streight , when good and bad Men should receive the full recompence of their deeds . The 5 th and last false conclusion , which Men draw from the long-suffering of God and the delay of Punishment is this , that it is however probably at some distance , and therefore they may sin yet a while longer , and all this danger may be prevented time enough , by a future repentance in our old Age , or at the hour of death ; and they are confirmed very much in this hope , because they see Men much worse than themselves , great Criminals and Malefactors , upon two or three days warning , to perform this work of repentance very substantially , and to dye with great comfort and assurance of their Salvation . This is the most common delusion of all the rest , and hath been , I am afraid , the ruin of more Souls than all the other which I have mentioned ; they may have slain their thousands ; but this its ten thousands . For answer to this , be pleased seriously to lay to heart these following considerations , most of which I shall speak but briefly to , because I have , upon other occasions , spoken largely to them . ( 1. ) If there be a future Judgment , then it is certain , at how great a distance soever it may be . That which shall be a thousand Years hence will certainly be ; and 't is but very small comfort and encouragement , considering the vast disproportion between Time and Eternity , to think , that after twenty or forty Years shall be past and gone , then must I enter upon eternal Misery ; then will those intolerable Torments begin which shall never have an end . ( 2. ) But it is not certain that it is at such a distance ; when we put from us the evil day , it is many times nearer to us than we are aware , and when we think the Judgment of God is at a great distance , the Judge may be near even at the door . Our times are not in our own hands , but we are perfectly at the disposal of another , who when he pleaseth can put a period to them , and cause our Breath to cease from our Nostrils , and we shall not be ; There is no man hath power over the Spirit , to retain the Spirit , neither hath he power in the day of death , saith the wise Man a little before the Text. Thou dreamest perhaps of many Years continuance in this World , and perhaps in the height of this vain imagination , the decree is sealed , and the commandment come forth to summon thee out of this World , and thou art just dropping into that misery which thou fanciest to be at such a distance ; whilst thou art vainly promising thy self the ease of many years , God may say to thee , Thou fool , this night shall thy soul be required of thee , and then where are all thy hopes ? ( 3. ) Supposing the evil Day were at a considerable distance , yet Men run an infinite hazard in venturing all the hopes of their Salvation upon a future repentance ; for what knowest thou , O Man ! but thou mayst be surprized by a sudden stroke which may give thee no warning , leave thee no space of repentance ? a violent Disease may seize upon thee , which may disorder thy Understanding , and so weaken all thy Faculties , as to render thee unfit for all reasonable operations . At the best , how unfit are we for the most serious work of our lives , when we are hardly fit to do any thing ? Old Age is a very unseasonable time for repentance , when we are full of weakness and infirmity , and our Minds are crooked and bowed down by Vice , as our Bodies are by Age , and as hard to be recovered to their first streightness ; much more is it an improper time for this work , when Sickness and old Age meet together . There are two things in which Men , in other things wise enough , do usually miscarry ; in putting off the making of their Wills , and their Repentance , till it be too late . Men had need then be of sound Understanding and perfect Memory , when they set about matters of so great consequence in respect of their temporal and eternal concernments ; especially when Men have the happiness of all Eternity to take care of and provide for , they had need have their understandings about them , and all the advantages of leisure and consideration , to make a sober reflection upon their past lives , and make up their Accounts with God , and to set all things right between him and them ; and 't is well if after all a repentance wilfully deferr'd so long , so short and imperfect , so confused and hudled up , will at last be accepted as a tolerable atonement for the crimes and miscarriages of a long life . ( 4. ) Suppose thou wert sure to repent before thou leavest the World , and to do this work throughly , which no Man can promise to himself that deliberately delays it , yet this can be no reasonable encouragement to go on in an evil course , because we do but hereby aggravate our own trouble , and treasure up so much more sorrow and affliction to our selves against the day of repentance , and consequently sin on , in hopes of being hereafter so much the more troubled and grieved for what we have done ; as if a Man should go on to break the Laws , in hopes of a more severe and exemplary Punishment ; sure this can be no encouragement or ground of hope to any reasonable and considerate Man. Lastly , As to the encouragement which Men take from the sudden repentance of great Criminals and Malefactors , and their dying with so much comfort and assurance ; if this be well considered , there is little comfort to be fetched from such Examples . For , 1 st , Tho' a sincere repentance in such circumstances be possible , yet it is almost impossible for the Party himself concerned , much more for others , upon any good ground , to judge when it is sincere . God who knows the hearts of Men , and whether , if they had lived longer , they would in the future course of their lives have justified and made good their repentance and good resolutions , only knows the sincerity of it . But , 2 dly , no certain judgment is to be made from the comfort and confidence of the Party concerned ; for the business is not what comfort and confidence Men have , but what ground they have for it ; and whereas Men are apt piously to suppose , that so extraordinary a comfort and assurance is wrought in them by the Spirit of God , nothing is more uncertain ; because we sometimes see those who give no such testimony of their repentance , to dye with every whit as much courage , and comfort , and confident perswasion of their Salvation , as those that do . But this certainly is not from the Spirit of God ; a natural Obstinacy and Courage may carry Men a great way ; and false and mistaken Principles may fill Men for the present with as much comfort and confidence , as well grounded hopes . In the Church of Rome , great numbers of those who have led very wicked lives , after a formal Confession and Absolution , and some good words of encouragement from the Priest , dye as full of peace and comfort , to all appearance , as the best of Men. Indeed it is very natural to Men , who find themselves in a desperate condition , to be strangely elevated and raised , upon any hopes given of escaping so great a danger as they apprehend themselves to be in ; especially if these hopes be given them by a grave Man , of whose Piety and Judgment they have a venerable opinion . When Men have the Sentence of death in themselves , as all wicked livers must have , they are naturally apt to be overjoy'd at the unexpected news of a Pardon . To speak my mind freely in this matter , I have no great opinion of that extraordinary comfort and confidence which some have , upon a sudden repentance for great and flagrant crimes , because I cannot discern any sufficient ground for it . I think great humility and dejection of mind , and a doubtful apprehension of their condition , next almost to despair of it , would much better become them ; because their case is really so very doubtful in it self . There is great reason for the repentance of such persons , and it becomes them well ; but I see very little reason for their great comfort and confidence , nor does it become their circumstances and condition . Let them excercise as deep a repentance as is possible , and bring forth all the fruits meet for it that are possible in so short a time ; let them humble themselves before God , and pray incessantly to him day and night for mercy ; make all the reparation they can for the injuries they have done , by confession and acknowledgment , and by making satisfaction to the parties injured , if it be in their power , by giving Alms to the Poor , by warning others , and endeavouring to reclaim them to a better mind and course of life ; and for the rest humbly commit themselves to the mercy of God in Jesus Christ ; let them imitate , as near as they can , the behaviour of the penitent Thief , the only Example the Scripture hath left us of a late repentance that proved effectual , who gave the greatest testimony that could be of a penitent sorrow for his sins , and of his Faith in the Saviour of the World , by a generous and couragious owning of him in the midst of his disgrace and suffering , when even his own Disciples had denyed and forsaken him ; but we do not find in him any signs of extraordinary comfort , much less of confidence ; but he humbly commended himself to the mercy and goodness of his Saviour , saying , Lord remember me , when thou comest into thy Kingdom . SERMON IX . The Long-suffering of God. ECCLES . VIII . 11 . Because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil . I Have considered how apt Men are to abuse the long-suffering of God , to the hardening and encouraging of themselves in sin , and whence this comes to pass ; where I considered the several false conclusions which Sinners draw from the delay of Punishment , as if there were no God , or Providence , or difference of good and evil ; or else , as is more commonly pretended , that Sin is not so great an Evil , and that God is not so highly offended at it , or that God is not so severe as he is represented , that the punishment of sin is not so certain , or however , it is at a distance , and may be prevented by a future repentance ; all which I have spoken fully to , and endeavoured to shew the fallacy and unreasonableness of them . I shall now proceed to the Third and last thing I propounded , which was to answer an Objection to which this Discourse may seem liable ; and that is this . If the long-suffering of God be the occasion of Men's hardness and impenitency , then why is God so patient to Sinners , when they are so prone to abuse his Goodness and Patience ? And how is it goodness in God to forbear Sinners so long , when this forbearance of his is so apt to minister to them an occasion of their further mischief and greater ruine ? It should seem according to this , that it would be much greater Mercy to the greatest part of Sinners , not to be patient toward them at all ; but instantly upon the first occasion and provocation , to cut them off , and so to put a stop to their wickedness , and to hinder them from making themselves more miserable , by increasing their guilt , and treasuring up wrath to themselves against the day of wrath . This is the Objection , and because it seems to be of some weight , I shall endeavour to return a satisfactory answer to it in these following particulars . And I. I ask the Sinner if he will stand to this ? Art thou serious , and wouldest thou in good earnest have God to deal thus with thee , to take the very first advantage to destroy thee or turn thee into Hell , and to make thee miserable beyond all hopes of recovery ? Consider of it again . Dost thou think it desirable , that God should deal thus with thee , and let fly his Judgments upon thee so soon as ever thou hast sinned ? If not , why do Men trifle , and make an Objection against the long-suffering of God , which they would be very loth should be made good upon them ? II. It is likewise to be considered , that the long-suffering of God toward Sinners is not a total forbearance ; it is usually so mixt with Afflictions and Judgments of one kind or other , upon our selves or others , as to be a sufficient warning to us , if we would consider and lay it to heart , to sin no more , lest a worse thing come upon us ; lest that Judgment which we saw inflicted upon others come home to us . And is not this great goodness , to warn us when he might destroy us , to leave room for a retreat , when he might put our case past remedy ? All this time of God's Patience , he threatens Sinners , to awaken them out of their security ; he punisheth them gently , that we may have no ground to hope for impunity ; he makes Examples of some in a more severe and remarkable manner , that others may hear , and fear , and be afraid to commit the like sins , lest the like punishment overtake them ; he whips some Offenders before our Eyes , to shew us what sin deserves , and what we also may justly expect , if we do the same things ; and will nothing be a warning to us but our own sufferings ? Nay , God doth usually send some Judgment or other upon every Sinner in this life ; he lets him feel the Rod , that he may know that it is an evil and bitter thing to sin against him . He exerciseth Men with many afflictions , and crosses , and disappointments , which their own consciences tell them are the just recompences of their deeds ; and by these lighter strokes , he gives us a merciful warning to avoid his heavier blows ; when Mercy alone will not work upon us and win us , but being fed to the full , we grow wanton and foolish , he administers Physick to us , by affliction and by adversity endeavours to bring us to consideration and a sober mind ; and many have been cured this way , and the Judgments of God have done them that good , which his Mercies and Blessings could not ; for God would save us any way , by his Mercy or by his Judgment , by Sickness or by Health , by Plenty or by Want , by what we desire or by what we dread ; so desirous is he of our , repentance and happiness , that he leaves no method unattempted that may probably do us good ; he strikes upon every Passion in the Heart of Man ; he works upon our Love by his Goodness , upon our Hopes by his Promises , and upon our Fears , first by his Threatnings , and if they be not effectual , then by his Judgments ; he tries every Affection and takes hold of it , if by any means he may draw us to himself ; and will nothing warn us , but what will ruine us , and render our case desperate and past hope ? And if any Sinner be free from outward Afflictions and Sufferings , yet sin never fails to carry its own Punishment along with it ; there is a secret Sting and Worm , a divine Nemesis and Revenge that is bred in the Bowels of every Sin , and makes it a heavy Punishment to it self ; the Conscience of a Sinner doth frequently torment him , and his Guilt haunts and dogs him where-ever he goes ; for when ever a Man commits a known and willful sin , he drinks down Poison , which tho' it may work slowly , yet it will give him many a Gripe , and if no means be used to expel it , will destroy him at last . So that the long-suffering of God is wisely ordered , and there is such a mixture of Judgment in it , as is sufficient to awaken Sinners , and much more apt to deter them from sin , than to encourage them to go on and continue in it . III. Nothing is farther from the intention of God , than to harden Men by his long-suffering . This the Scripture most expresly declares , 2 Pet. 3.9 . He is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . He hath a very gracious and merciful design in his Patience towards Sinners , and is therefore good , that he may make us so , and that we may cease to do evil . The event of God's long-suffering may , by our own fault and abuse of it , prove our ruin ; but the design and intention of it , is our repentance . He winks at the sins of men ( saith the Son of Syrach ) that they may repent . He passeth them by , and does not take speedy Vengeance upon Sinners for them , that they may have time to repent of them , and to make their peace with him , while they are yet in the way . Nay , his long-suffering doth not only give space for Repentance , but is a great argument and encouragement to it . That he is so loth to surprize Sinners , that he gives them the liberty of second thoughts , time to reflect upon themselves , to consider what they have done , and to retract it by repentance , is a sufficient intimation that he hath no mind to ruin us , that he desires not the death of a sinner , but rather that he should turn from his wickedness and live . And should not this goodness of his make us sorry that we have offended him ? Doth it not naturally lead and invite us to repentance ? What other interpretation can we make of his Patience , what other use in reason should we make of it , but to repent and return , that we may be saved ? IV. There is nothing in the long-suffering of God , that is in truth any ground of encouragement to Men in any evil course ; the proper and natural tendency of God's goodness is to lead men to repentance , and by repentance to bring them to happiness ; Rom. 2.4 . Despisest thou the riches of his goodness , and patience , and long-suffering , not knowing that the goodness of God leadeth thee to repentance ? This St. Peter , with relation to these very words of St. Paul , interprets , leading to salvation ; 2 Pet. 3.15 . And account that the long-suffering of our Lord is salvation , as our beloved brother Paul also hath written unto you . Now where did St. Paul write so , unless in this Text ; Not knowing that the goodness of God leads to repentance ? 'T is not only great ignorance , and a very gross mistake , to think that it is the design and intention of God's Patience and long-suffering to encourage Men in sin ; but likewise to think , that in the nature of the thing , goodness can have any tendency to make Men evil ; not knowing that the goodness of God leads to repentance . V. That through the long-suffering of God Sinners are hardned in their evil ways , is wholly to be ascribed to their abuse of God's goodness ; 't is neither the End and Intention , nor the proper and natural Effect of the thing , but the accidental Event of it , through our own fault . And is this any real Objection against the long-suffering of God ? May not God be patient , tho' Sinners be impenitent ? May not he be good , tho' we be so foolish as to make an ill use of his goodness ? Because Men are apt to abuse the Mercies and Favours of God , is it therefore a fault in him to bestow them upon us ? Is it not enough for us to abuse them , but will we challenge God also of unkindness in giving them ? May not God use wise and fitting means for our recovery , because we are so foolish as not to make a wise use of them ? And must he be charged with our ruin , because he seeks by all means to prevent it ? Is it not enough to be injurious to our selves , but will we be unthankful to God also ? When God hath laid out the riches of his goodness and patience upon Sinners , will they challenge him as accessory to their ruin ? As if a foolish Heir that hath prodigally wasted the fair Estate that was left him , should be so far from blaming himself , as to charge his Father with undoing him . Are these the best returns which the infinite Mercy and Patience of God hath deserved from us ? Do we thus requite the Lord , foolish people and unwise ? God's Patience would save Sinners , but they ruin themselves by their abuse of it ; let the blame then lie where it is due , and let God have the glory of his Goodness , tho' Men refuse the benefit and advantage of it . VI. And Lastly , But because this Objection pincheth hardest in one point ; viz. That God certainly fore-sees that a great many will abuse his long-suffering , to the increasing of their Guilt , and the aggravating of their Condemnation ; and how is his long-suffering any Mercy and Goodness to those , who he certainly fore-knows will in the event be so much the more miserable , for having had so much Patience extended to them ? Therefore for a full answer , I desire these six things may be considered . 1. That God designs this life for the tryal of our Obedience , that according as we behave our selves he might reward or punish us in another World. 2. That there could be no tryal of our Obedience , nor any capacity of Rewards and Punishments , but upon the supposition of freedom and liberty ; that is , that we do not do what we do upon force and necessity , but upon free choice . 3. That God , by virtue of the infinite Perfection of his Knowledge , does clearly and certainly foresee all future Events , even those which are most contingent , such as are the arbitrary actions of free and voluntary Agents . This I know hath been deny'd , but without reason ; since it is not only contrary to the common apprehensions of Mankind from the very light of Nature , that God should not fore-know future Events , but to clear and express Scripture ; and that in such Instances , for the sake of which they deny God's fore-knowledge in general of the future actions of free and voluntary Agents , I mean , that the Scripture expresly declares God's determinate fore-knowledge of the most wicked actions ; as the Crucifying of Christ , who is said , according to the determinate counsel and fore-knowledge of God , to have been by wicked hands crucified and slain . 4. That the bare fore-knowledge of things future hath no more influence upon them to make them to be , than the sight and knowledge of things present hath upon them to make them to be present . I may see or know that the Sun is risen , without being the cause of its rising ; and no more is bare knowledge of future Events the cause that they are , when they are . And if any Man ask how God can certainly fore-know things , which depend upon free and arbitrary causes , unless he do some way decree and determine them ? I answer , that this is not a fair and reasonable demand , to ask of Men , who have but finite Understandings , to make out and declare all the ways that infinite Knowledge hath of knowing and of fore-seeing the actions of free Creatures , without prejudice to their liberty and freedom of acting . However , it is of the two much more credible to reason , that infinite Knowledge should certainly fore-know things , which our Understandings cannot imagine how they should be fore-known , than that God should any ways be the Author of Sin , by determining and decreeing the wicked actions of Men. The first only argues the imperfection of our Understandings ; but the other lays the greatest blemish and imperfection that can be upon the Divine Nature . So that this difficult Controversie about the fore-knowledge of God is brought to this point , Whether a Man had better believe , that infinite Knowledge may be able to fore-know things in a way which our finite understanding cannot comprehend : or to ascribe something to God , from whence it would unavoidably follow that he is the author of Sin. The 〈◊〉 is only a modest and just acknowledgment of our own ignorance ; the lost is the utmost and greatest absurdity that a Man can be brought to ; and to say that we cannot believe the fore-knowledge of God , unless we can make out the particular manner of it , is more unreasonable , than if an ignorant Man should deny a difficult proposition in Euclid or Archimedes to be demonstrated , because he knows not how to demonstrate it . 5. And consequently fore-knowledge and liberty may very well consist ; and notwithstanding God's fore-knowledge of what Men will do , they may be as free as if he did not fore-know it . And , Lastly , That God doth not deal with Men according to his fore-knowledge of the good or bad use of their liberty , but according to the nature and reason of things ; and therefore if he be long-suffering toward Sinners , and do not cut them off upon the first Provocation , but give them a space and opportunity of repentance , and use all proper means and arguments to bring them to repentance , and be ready to afford his Grace to excite good resolutions in them , and to second and assist them , and they refuse and resist all this ; their wilful Obstinacy and Impenitency is as culpable , and God's Goodness and Patience as much to be acknowledged , as if God did not foresee the abuse of it ; because his fore-sight and knowledge of what they would do , laid no necessity upon them to do what they did . If a Prince had the priviledge of fore-knowledge as God hath , and did certainly foresee , that a great many of his Subjects would certainly incur the penalty of his Laws , and that others would abuse his goodness and clemency to them ; yet if he would govern them like free and reasonable Creatures , he ought to make the same wise Laws to restrain their exorbitancy , and to use the same clemency in all cases that did fairly admit of it , as if he did not at all foresee what they would do , nor how they would abuse his clemency ; for it is nevertheless fit to make wise and reasonable Laws , and to govern with equity and clemency , tho' it were certainly foreseen , that they that are governed would act very foolishly and unreasonably in the use of their liberty . It is great goodness in God to give Men the means and opportunity of being saved , tho' they abuse this goodness to their farther ruin ; and he may be heartily grieved for that folly and obstinacy in Men , which he certainly fore-sees will end in their ruin ; and may with great seriousness and sincerity wish they would do otherwise , and were as wise to do good , as they are wilful to do evil . And thus he is represented in Scripture , as regretting the mischief which Men wilfully bring upon themselves ; O that they were wise , O that they would understand , and consider their latter end ! And this is sufficient to vindicate the goodness of God in his Patience and long-suffering to Sinners , and to make them wholly guilty of all that befalls them for their wilful contempt and abuse of it . I shall draw some Inferences from this whole Discourse upon this Argument . I. This shews the unreasonableness and perverse disingenuity of Men , who take occasion to harden and encourage themselves in sin from the long-suffering of God , which above all things in the World should melt and soften them . Thou hast sinned and art liable to the Justice of God , Sentence is gone forth , but God respites the execution of it , and hath granted thee a Reprieve , and time and opportunity to sue out thy Pardon . Now what use ought we in reason to make of this Patience of God towards us ? We ought certainly to break off our sins by a speedy repentance , lest iniquity be our ruin ; immediately to sue out our Pardon , and to make our peace with God , while we are yet in the way , and to resolve , never any more willingly to offend that God who is so gracious and merciful , so long-suffering and full of compassion . But what use do Men commonly make of it ? They take occasion to confirm and strengthen themselves in their wickedness , and to reason themselves into vain and groundless hopes of impunity . Now what a folly is this , because punishment doth not come , therefore to hasten it , and to draw it down upon our selves ? Because it hath not yet overtaken us , therefore to go forth and meet it ? Because there is yet a possibility of escaping it , therefore to take a certain course to make it unavoidable ? Because there is yet hope concerning us , therefore to make our case desperate and past remedy ? See how unreasonably Men bring ruin upon themselves ; so that well might the Psalmist ask that Question , Have all the workers of iniquity no knowledge ? But their folly and unreasonableness is not so great , but their perverseness and disingenuity is greater . To sin , because God is long-suffering , is to be evil , because he is good , and to provoke him , because he spares us ; it is to strive with God , and to contend with his goodness , as if we were resolved to try the utmost length of his Patience ; and because God is loth to punish , therefore to urge and importune him to that which is so contrary to his Inclination . II. This may serve to convince Men of the great evil and danger of thus abusing the long-suffering of God. It is a provocation of the highest nature , because it is to trample upon his dearest Attributes , those which he most delights and glories in , his Goodness and Mercy ; for the long-suffering of God is his Goodness to the guilty , and his Mercy to those who deserve to be miserable . Nothing makes our ruin more certain , more speedy , and more intollerable , than the abuse of God's Goodness and Patience . After God had born long with that rebellious People , the Children of Israel , and notwithstanding all their murmurings , all their infidelity and impenitency , had spared them ten times , at last he sets his Seal to their ruin , Heb. 3.8 , 9. Harden not your hearts , as in the provocation , in the day of temptation in the wilderness : When your Fathers proved me , and saw my works forty years . This was a high provocation indeed , to harden their hearts under the Patience and long-suffering of God , after forty Years tryal and experience of it ; v. 10. Wherefore I was grieved with that generation , and said , They are a people that do err in their hearts , for they have not known my ways . And what was the issue of all this ? Upon this God takes up a fixt resolution to bear no longer with them , but to cut them off from the Blessings he had promised to bestow upon them ; He sware in his wrath , that they should not enter into his rest . To whom sware he , that they should not enter into his rest , but to them that believed not ? or as the word may be rendred , to them that were disobedient ? that is , to them who went on in their rebellion against him , after he had suffered their manners forty years . And as the abuse of God's Patience renders our destruction more certain , so more speedy and more intollerable . We think that because God suffers long , he will suffer always ; and because punishment is delayed , therefore it will never come ; but it will come the sooner for this : So our Lord tells us , Luke 12. When the servant said , His Lord delayed his coming , the Lord of that servant shall come in a day that he looks not for him , and at an hour when he is not aware , and shall cut him in sunder , and appoint him his portion with the hypocrites . None so like to be surprised by the Judgment of God , as those who trespass so boldly upon his Patience . III. To perswade us to make a right use of the Patience and long-suffering of God , and to comply with the merciful end and design of God therein . 1. It is the design of God's long-suffering , to give us a space of repentance . Were it not that God had this design and reasonable expectation from us , he would not reprieve a sinner for one moment , but would execute Judgment upon him so soon as ever he had offended : This our Saviour declares to us by the Parable of the Fig-tree , Luke 13.6 . Were it not that God expects from us the fruit of repentance , he would cut us down , and not suffer us to cumber the ground ; after he had waited three years , seeking fruit and finding none , he spares it one year more , to see if it would bear fruit . 2. The long-suffering of God is a great encouragement to repentance . We see by his Patience that he is not ready to take advantage against us ; that he spares us when we offend , is a very good sign that he will forgive us if we repent . Thus natural Light would reason , and so the King of Nineveh , a Heathen , reasons , Who can tell if God will turn and repent ? But we are fully assured of this by the gracious declarations of the Gospel , and the way of pardon and forgiveness which is therein establisht through faith in the blood of Jesus Christ , who was made a propitiation for the sins of the whole world . Therefore the long-suffering of God should be a powerful argument to us to break off our sins by repentance : For this is the End of God's Patience ; He is long-suffering to us ward , not willing that any should perish , but that all should come to repentance . He hath no pleasure in the death of the wicked , but that the wicked should turn from his way and live . God every where expresseth a vehement desire and earnest expectation of our repentance and conversion ; Jer. 4.14 . O Jerusalem ! wash thy heart from wickedness , that thou mayest be saved . And Chap. 13.27 . Woe unto thee Jerusalem ! wilt thou not be made clean ? when shall it once be ? He who is so patient as to the punishment of our sins , is almost impatient of our repentance for them ; Wilt thou not be made clean ? when shall it once be ? And can we stand out against his earnest desire of our happiness , whom we have so often and so long provoked to make us miserable ? Let us then return into our selves , and think seriously what our case and condition is ; how we have lived , and how long the Patience of God hath suffered our manners , and waited for our repentance , and how inevitable and intollerable the misery of those must be who live and dye in the contempt and abuse of it ; let us heartily repent of our wicked lives , and say , What have we done ? How careless have we been of our own happiness , and what pains have we taken to undo our selves ? Let us speedily set about this Work , because we do not know how long the Patience of God may last , and the opportunities of our Salvation be continued to us . This day of God's Grace and Patience will have an end , therefore , as the Prophet exhorts , Isa . 55.6 . Seek the Lord while he may be found , and call upon him while he is near . Now God graciously invites Sinners to come to him , and is ready to receive them ; nay , if they do but move towards him , he is ready to go forth and meet them half way ; but the time will come , when he will bid them depart from him , when they shall cry , Lord , Lord , open unto us , and the door of mercy shall be shut against them . All the while thou delayest this necessary work , thou venturest thy immortal Soul , and puttest thy eternal Salvation upon a desperate hazard , and should God snatch thee suddenly away in an impenitent state , what would become of thee ? Thou art yet in the way , and God is yet reconcileable , but Death is not far off , and perhaps much nearer to thee than thou art aware ; at the best thy Life is uncertain , and Death will infallibly put a period to this day of God's Grace and Patience . Repentance is a work so necessary , that methinks no Man should lose so much time as to deliberate , whether he should set about it or not ; de necessariis nulla est deliberatio ; no man deliberates about what he must do , or be undone if he do it not . 'T is a work of so great consequence and concernment , and the delay of it so infinitely dangerous , that one would think no wise Man could entertain a thought of deferring it . What greater folly and stupidity can there be , than for Men to venture their immortal Souls , and to run an apparent hazard in matters of everlasting consequence ? This day of God's Patience is the great opportunity of our Salvation , and if we let it slip , it is never to be recovered : If we mis-improve this time of our life , we shall not be permitted to live it over again to improve it better . Our state of tryal ends with this life , after that God will prove us no more ; then we shall wish , O that I had known in that my day , the things which belonged to my peace , but now they are hid from mine eyes ; therefore to day , whilst it is called to day , harden not your hearts , make no tarrying to turn to the Lord , and put not off from day to day , for suddenly shall the wrath of the Lord break forth , and in thy security thou shalt be destroyed ; exercise repentance in the time of health , and defer not till death to be justified . SERMON X. The Power of God. PSAL. LXII . 11 . God hath spoken once ; twice have I heard this , that power belongeth unto God. IN treating of the Attributes of God , I have consider'd those which relate to the Divine Vnderstanding , to which I referr'd his Knowledge and Wisdom ; those also which relate to the Divine Will ; viz. God's Justice , Truth , Holiness , and Goodness ; I come now to consider his Power of acting , which is his Omnipotency ; this I shall speak to from these words . In the beginning of this Psalm , David declares that God was the great Object of his trust and confidence , and that all his hopes and expectation of safety and deliverance were from him , v. 1 , 2. And this makes him challenge his Enemies for all their mischievous qualities and devices against him , as vain attempts , v. 3 , 4. Hereupon he chargeth himself to continue his trust and confidence in God , from whom was all his expectation , and who was able to save and deliver him ; v. 5 , 6 , 7. And from his Example and Experience , he encourageth and exhorts all others to trust in God , v. 8. and that from two Arguments . 1. Because all other Objects of our trust and confidence are vain and insufficient , and will fail those that rely upon them . If we will rely upon any thing in this World , it must either be Persons or Things ; but we cannot safely repose our trust in either of these . Not in Persons : They may be reduced to one of these two Heads , either high or low : Those that are of a mean condition , it would be in vain to trust them ; they that cannot secure themselves from meanness , cannot secure others from mischief , Men of low degree are vanity : But great ones of the World , they seem to promise something of assistance and security to us ; but if we depend upon them , they will frustrate us , Men of high degree are a lie . As for the Things of the World ; that which Men usually place their confidence in , is Riches ; these are either got by unlawful , or lawful means ; if they be ill gotten , by Oppression or Robbery , they will be so far from securing us from Evil , that they will bring it upon us ; if they be well gotten , they are of an uncertain nature , that we have little reason to place our hopes in them ; If riches increase , set not your hearts upon them , that is , your hope ; for heart in Scripture signifies any of the Affections . 2. Because God is the proper Object of our trust and confidence . We may safely rely upon any one , in whom these two things concur , a Power to help us , and Goodness to incline him so to do . Now David tells us , that both these are eminently in God , and do in a peculiar manner belong to him ; Power , v. 11. and Goodness , v. 12. I shall speak to that which David makes the first ground of our confidence , the Power of God ; Power belongs to God : For which he brings the testimony of God himself , once hath God spoken , yea twice have I heard this . Some Interpreters trouble themselves about the meaning of this Expression , as if it did refer to some particular Revelation of God ; and then again they are troubled how to reconcile God's speaking this but once , with David's hearing it twice ; but I do not love to spie Mysteries in these Expressions which are capable of a plain Sense ; for I understand no more by it but this , that God hath several times revealed this ; he frequently declared himself by this Attribute , once , yea twice , that is , he hath spoken it often , and David had heard it often . This is answerable to that Phrase of the Latins , Semel atque iterum ; and it is usual in all Writers , to use a certain number for an uncertain , and particularly among Poets , Felices ter & amplius , Hor. And so in the Poetical Writers of Scripture , Job 5.19 . He hath delivered thee in six troubles , yea , in seven there shall no evil ●ouch thee ; that is , in several and various troubles . Eccles . 11.2 . Give a portion to seven and also to eight , that is , distribute thy Charity to many ; and which is nearest to this , Job 40.5 . Once have I spoken , but I will not answer : yea twice , but I will proceed no further ; that is , I have had several Discourses with my Friends ; and 33.14 . God speaketh once , yea twice , in a dream , in a vision of the night ; that is , God reveals himself in several ways and manners to Men ; so here , God hath spoken once , yea twice , that is , God hath often declared this . And if I would be so curious to refer to a particular declaration of God , I should think , that it related either to the Preface to the Law , I am the Lord thy God , that is , the great and powerful God , that brought thee out of the land of Egypt ; or rather to the declaration which God made of himself to Abraham , Isaac , and Jacob , by the name of the Almighty God , Gen. 17.1 . Concerning which revelation of God , it is said expresly , Ex. 6.3 . I appeared unto Abraham , and Isaac , and Jacob , by the Name of God Almighty , but by my Name Jehovah , was I not known to them . But that which I design to speak to , is the Proposition it self , that Power belongs to God ; that is , that the excellency of Power , Power in its highest degree and perfection ; all Power belongs to God , that is , that Omnipotence is a Property or Perfection of the Divine Nature . In the handling of this , I shall shew , First , What we are to understand by the Omnipotence of God. Secondly , That this Perfection belongs to God. First , What we are to understand by the Omnipotence of God. And this I shall consider , I. As to the Principle . And , II. As to the Exercise of it . I. As to the Principle , it is an ability to do all things ; the doing of which speaks Power and Perfection ; that is , whatever is not repugnant either to the nature of things , or of God ; whatever does not imply a contradiction in the Thing , or an imperfection in the Doer ; an ability to do all things which are consistent with it self , and with the divine Nature and Perfection ; by which we must mean an executive Power , the Effect whereof is without himself ; for what he is said to do within himself , the acts of his Understanding and Will , as we conceive his Will to be distinct from his Power , are not to be referr'd to his Omnipotence . To have a right conception of Omnipotence , we must imagine the most perfect active Principle that we can , and 't is still something more perfect than that , or any thing we can imagine . To help our conception , 1. Let us imagine a Principle from which all other power is derived , and upon which it depends , and to which it is perfectly subject and subordinate . 2. A perfect active Principle , which can do , not only what any finite Being or Creature can do , but what all Beings joyned together can do ; nay more and greater things than they all can do . 3. A perfect active Principle , to which nothing can make any considerable , much less effectual resistance , which can check and countermand at pleasure , and carry down before it , and annihilate all other Powers that we can imagine besides this ; because we cannot imagine any other Power , that is not derived from this , and does not depend upon it . 4. A perfect active Principle , which can do all things in a most perfect manner , and can do all things at once and in an instant , and that with ease . We can but do one thing at once , and the greater and more considerable it is , the more time it will ask us to do it , and we find it the harder and more difficult to be done ; but God , to whose knowledge all things are present at once , and together ; and the acts of whose Will are as quick and perfect as of his Understanding , hath a Power answerable to the Perfection of both , and therefore 't is as easie to him to do all things , as one thing , at once , as successively , and in time ; for this is the priviledge of an Infinite Spirit , that it does not only act without Hands and material Engines or Instruments , as every Spirit doth , but without motion from one place to another , because he is every where and fills all places ; he acts per modum voluntatis , as if his actings were nothing else but a willing that such a thing be done , and ipso facto every thing is so , as he wills it should be , and when he wills it should be ; as if things did start up into Being , or vanish out of Being , as if they did break forth into Being , and sculk again into nothing , and undergo such and such changes , ad nutum voluntatis , at the beck of his will. And this is the most perfect way of acting that can be imagined , which the Scripture seems to express to us , when it represents God as making things by his word , upholding all things by the word of his power ; as if he did but speak the word , and say , Let such a thing be , and it was so ; as if there were nothing more required to the doing of any thing , but an express act of the Divine Will , which is all we can understand by God's speaking , by his word , and voice , and saying , Let things be ; but the least that it can signifie , is the quick and speedy manner of working , whereby God is able to do things in an instant , as soon as a word can be spoken . And as he can do all things at once , and in an instant ; so with ease , without any pain or laborious endeavour ; for what is it can object any difficulty to him ? At the first Creation of things there was nothing to resist him ; and since the Creation , there is nothing but what was made by him , and consequently all whose power is derived from him , and depends upon him , and is subject to him , and being finite and limited , is infinitely unequal to the infinite Power of God ; so that we may imagine , the Divine Power would pass through all the resistance that all created Power can make , and all the difficulties it can object to it , with more ease than a Bullet passeth through the thin Air , or a Man would pass through a Net of Cobweb . 5. The most perfect active Principle we can imagine , the utmost bounds and limits of whose Perfection we cannot imagine , that is , when we have imagined it to be as perfect , and to act in as perfect a manner as we can imagine , yet we have not reached the Perfection of it ; but after all this , that it can do many things more than we can imagine , and in a manner much more perfect than we can imagine . This is the Omnipotence of God , as to the Principle , which hath no bounds and limits . And , II. As to the Exercise of it , it is only limitted by the Divine Will and Wisdom . The Divine Will determins it to its exercise , the Divine Wisdom directs and regulates the exercise of it ; that is , God exerciseth his Power willingly , and not by necessity , and in such manner , for the producing such Effects , and in order to such Ends and Purposes , as seem best to his Wisdom . Hence He is said to act all things according to his good pleasure , and according to the counsel of his will ; that is , freely and wisely . As to the Extent of this Power , I said it was an ability to do all things that are consistent with it self , and with the Nature and Perfection of God. First , That are consistent with it self , that is , with a Power to do all things . It is a contradiction to imagine , that Omnipotence can do that , which if it could be done , would render all Power insignificant . Upon this account , the Divine Power is not said to extend to the working of any thing which implies a contradiction , and the terms whereof speak a repugnancy to one another , and mutually destroy one another , and the doing whereof is contrary to the nature of the thing which is supposed to be done , that is , is nonsense , and cannot be imagined to be . For Example , That a thing should be , and not be at the same time . For a Power to make a thing to be , so as it should not be while it is , signifies nothing ; because such a Being as is not , is nothing ; and to make such a Being , would be to do nothing , and consequently such a Power would signifie nothing . So likewise we cannot say , that the Divine Power can cause that the same thing should be made and not be made , that that which hath been , should not have been ; for the Power which makes a thing so as that it was not made , and causeth a thing to have been , so as that it hath not been , does nothing ; and consequently is no Power . Nor can we say , that the Divine Power can effect that any thing should be made by it self , that is , be the cause of its own Being ; for that would be to cause that a thing should be before it is , that is , be , when it is not , which signifies nothing . We cannot say that the Divine Power can effect , that twice two should not make four ; for that would be to cause that things should not be what they are , if they be at all , which is to cause that things should be and not be at all , when they are , which amounts to nothing . We cannot say , that the Divine Power can make a sound to be seen , and colour to be heard ; for that would be to make colour and sound all one , that is , things that differ , to be the same while they differ , which is to make colour and sound not to be colour and sound while they are so , which is to do nothing , and consequently argues no Power . We cannot say the Divine Power can make that which is intrinsecally and essentially good , to be evil ; and on the contrary : Or that which is necessarily true to be false ; and on the contrary . For to make that which is intrinsecally and essentially good to be evil , is to make that which is always good to be sometimes evil , that is , to be evil whilst it is good , that is to make good and evil all one ; which is to bring two things together , which so soon as they do exist , destroy one another , which is to no purpose , because it is to do just nothing ; and there is the same reason of true and false . We cannot say , that the Power of God can cause that the same thing should be hot and cold , dead and alive at the same time ; because these destroy one another , and if they were both , neither of them would be , and so the effect we attribute to this Power would be nothing . We cannot say , that the Divine Power can effect , that the same impression should give a thing two contrary motions , upward and downward at the same time ; that the same Body should be in two contrary postures , in motion and at rest , and in several places , which are the contradictions of Transubstantiation ; for , for the same Body to be at the same time in two several places , is to be limited and circumscribed by each of these , that is , so to be in each of them , as not to be in the other , or in any other , so that if it be in this place , it is not in that , nor any other besides this ; if it be in that place , it is not in this , nor any other besides that ; but if it be in two , it is both in this and in that , and therefore in neither of them , nor any where else ; so that a Power to make a Body to be in two places at once , is a Power to make it to be no where , that is , not to be at all , which is no Power ; and there 's the same reason of the same Body's being in contrary motion , or in motion and at rest , or in two contrary postures at the same time . So that by all these Instances it appears , that a Power to do any thing which implies a contradiction , and is repugnant to the nature of things , signifies nothing , and the supposed Effect of it is only to bring terms together , which if they could be brought together , so soon as they meet , will mutually take away and destroy one another , which would be vain and to no purpose . I have the more explicitly laid open these contradictions , with relation to the gross Doctrine of Transubstantiation , in which all , or most of the contradictions which I have mentioned are involved . I know they stifly deny , that these contradictions follow from that Doctrine , and use pitiful shifts to avoid them ; but being not able to satisfie themselves that way , if the worst should come to the worst , they can grant these contradictions , but then they flye to the Power of God , which can do things which we call contradictions ; or else they say , there are as many contradictions in the Doctrine of the Trinity , which all Christians believe . And thus they reproach Christianity , to defend Popery ; and if they cannot perswade Men to be Papists , do what they can to make them Atheists , or at least , to hinder them from being Christians : but there is not so much malice in this Objection , but there is as little strength . Is it any contradiction , that the same thing should be three and one in several respects ? which is all that the Scripture teacheth concerning the Trinity : but if Men will undertake to explain this more particularly than God thought fit to do , and do it in such a manner , as that they cannot free themselves from contradiction , let them look to it , the Christian Religion is not at all concerned in this , further than to censure such Mens boldness and curiosity . But against this exemption of things that imply a contradiction from the compass and extent of the Divine Power , there are two Objections which are more considerable , and deserve to be taken notice of . I. We grant God's fore-knowledge of future Events , which seem to us to be impossible to be foreknown ; now why may we not as well grant , that God can do things which seem to us impossible to be done by any Power , as foreknow things which it is impossible for any Understanding to know ? For why should we pretend to know the utmost of what infinite Power can do , any more than the utmost of what infinite Understanding can know ? Ans . I know no reason but that the Argument should be granted , if there were an equal necessity of granting the possibility of those things , which seem to us impossible to be done , that there is of granting the possibility of fore-knowing future contingencies , tho' they seem to us impossible to be known . We must grant the possibility of fore-knowing future contingencies , because the Scripture , which we believe to be a Divine Revelation , expresly tells us , that God doth foreknow them , and gives us Instances of it in several Prophecies and Predictions . Now if any Man can shew me as express Texts , which say , that God can make a Body to be in two places at once , I would believe it , tho' I do not see how it is possible ; because it is reasonable I should believe , that infinite Power can do many things , the possibility of which my finite Understanding cannot reach . Now whereas the Papists say , the Scripture hath said that from which this necessarily follows , viz. This is my Body ; this is not enough , unless they could either prove , that it is necessary to understand all Texts of Scripture in a rigorous and strict propriety of the Letter , without admitting any trope or figure in the words ; which they do not pretend : or else shew a clear reason , why this should be understood so , more than a thousand others ; which they have not done , and I think never can do . But if it be further argued ; If we grant in one case , that those things which seem to be contradictions to us may be possible , why not in all cases ? Unless we had some certain way of distinguishing between seeming contradictions and real ones . And if we grant all contradictions possible , then there is no reason to exempt these from the extent of the Divine Power ; but we may safely say , that the Divine Power can make a thing to be and not to be at the same time . To this I answer , 1. I do not grant , that any thing that seems to me to be a contradiction , ought to be granted by me to be possible , unless I have higher assurance and greater reason to believe it to be possible , than I have to believe it to be a contradiction ; for Example , Suppose it were clearly revealed in Scripture , that two Bodies may be in the same place at the same time ( which is not , nor any thing like it ) then having a revelation for this , and no revelation that it is not a contradiction , I have higher assurance and greater reason to believe it is possible , than that it is a contradiction ; and consequently I have reason to believe it is no contradiction , and that from thence it would not follow , that the same thing may be , and not be at the same time : but tho' in case of Divine Revelation , I may believe that to be no contradiction , which seems to me to be a contradiction ; yet I am not , without great necessity and clear evidence , to offer violence to reason , and affront the faculty of Understading which God hath endowed me withal , by entertaining any thing which seems to me to be a contradiction ; which the Papists do in the business of Transubstantiation , without any evidence of Revelation , and consequently without necessity . 2. But if this were revealed in Scripture , that the same thing may be and not be at the same time , I could have no reason to believe that , because I could have no assurance , if that were true , that the Scriptures were a Divine Revelation , or that it were to be believed if it were ; for if it were true , that the same thing may be and not be , then a Divine Revelation may be no Divine Revelation , and when I am bound to believe a thing , I may be bound at the same time not to believe it , and so all things would fall into uncertainty , and the foundation of all assurance , and of all duty and obedience , both of Faith and Practice , would be taken away . The II. Objection is from the power of Creation , which is generally acknowledged to be a making of something out of nothing ; now say the Objectors , this seems as palpable a Contradiction as any thing else . Ans . To us indeed , who converse with material things , and never saw any thing made , but out of pre-existent matter , it is very hard to conceive how any thing should be created , that is , produced out of nothing : but every thing that is strange is not a contradiction . It is strange to us , and hard to conceive , that there should be such a thing as a Spirit , who never saw , nor can see any thing but matter ; and yet we grant there are Spirits . It is hard to us to conceive how any thing should be made , but out of matter ; and yet Spirit , if it were made of any thing pre-existent , cannot be made of matter : but if we will attend to those common dictates of Reason , which every Man , whether he will or no , must assent to , we may easily understand Creation to be possible , and free from contradiction . For the clearing of this , I will proceed by these steps . 1. The true Notion of Creation , is the bringing of something into Being , which before had no Being at all ; for the Phrase of making something out of nothing , or out of no pre-existent matter , does mislead our Understandings into odd Conceits , as if nothing could be the material cause of something , or as if nothing could be what is material . 2. Every one must grant , that something is ; for we see that things are , however they came to be . 3. Every one must grant , that something is of it self , whether matter , or that Being which we call God. 4. Every one must grant , that that which was of it self was always ; for nothing can begin to be of it self . 5. It is much more easie to conceive how a thing that once was not , might sometime be brought into Being by another , than how a thing should be always of it self ; for that which once was not , is supposed to have something before it , by which it might be made , though not out of which it was made ; but that which was always , neither had , nor could have any thing by which , or out of which it could be made . And why cannot a thing come into a Being , when there was nothing before it , out of which it was made , as well as a thing be always , when there could not be any thing before it , out of which it should be ? Secondly , I exempt those things from the Extent of Omnipotence , which imply Imperfection , which are contrary to the Nature and Perfection of God , both natural and moral imperfections ; for these also destroy Power , because they are not arguments of Power , but of Impotence . Natural Imperfections ; as to dye , to be sick , to be in want , to eat , to sleep , to forget , &c. Moral Imperfections , those which contradict the holiness of God , as sin and vice , or to compel any to sin ; which contradict his Goodness , as to be cruel ; which contradict his Truth , as to lie , to deceive , to break his promise , to deny himself ; Tit. 1.2 . 2 Tim. 2.13 . Jam. 1.13 . He is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Contrary to the constancy and immutability of his Nature , as to change his decree , to repent ; Contrary to Justice and Equity , as for ever to spare and to pardon obstinate sinners , eternally to punish innocent and good Men ; for these are Moral Imperfections , and contradict the Holiness , and Truth , and Goodness , and Justice , and Immutability of the Divine Nature ; and that distinction between God's absolute and ordinate Power , that is , that God hath an absolute Power of doing some things , which yet upon supposition of his decree , or promise , or goodness , or justice , he cannot do , is vain and frivolous , unless Men mean by it only this , that some things which argue an imperfection , do not imply a contradiction , which is most true ; but both these are absolutely and equally impossible to God. I proceed to the Second Thing I proposed , That this Perfection belongs to God ; and this I shall shew , I. From the dictates of Natural Light. II. From the Scripture , or Divine Revelation . I. From the dictates of Natural Light. This was one of the most usual Titles which the Heathens gave to their Supreme Deity , Optimus Maximus ; next to his Goodness they placed his Greatness , which does chiefly appear in his Power ; and they did not only attribute a great Power to him , but an Omnipotence . Nihil est quod Deus efficere non potest , saith Tully de Div. Now their Natural Reason did convince them , that this Perfection did belong to God by these three Arguments . 1. From those two great Instances and Expressions of his Power , Creation and Providence ; for the Heathens did generally acknowledge the making of the World , and the Preservation and Government of it , to be the effects of Power , determined by Goodness , and regulated by Wisdom . Hence they gave those Titles to God of Opifex rerum , and Rector mundi . I say generally , I except Aristotle , who supposed the World not to have been made , but to have been from Eternity ; and Epicurus with his followers , who ascribed the regular and orderly Frame of Nature to a happy casualty and fortunate concourse of Atoms : but generally the wiser did look upon the vast Frame of Nature , this stately Fabrick of the World , and the upholding and preserving of it , as an argument of a divine and invisible Power . And so the Apostle tells us , Rom. 1.20 . that by the Light of Nature , the invisible things of God were clearly seen by the things that were made , even his eternal power and godhead . 2. Because all other Perfections without this would be insignificant and ineffectual , or else could not be at all . Without this Goodness would be an empty piece of good meaning , and not able to give any demonstration of it self ; Knowledge would be an idle speculation ; and Wisdom to contrive things , without Power to effect them , would be an useless thing . There would be no such thing as Justice , if the Divine Nature were without a Power to reward and punish ; no such thing as Faithfulness , if he had not a power to perform what he promises ; no Providence , for it would be in vain for him that hath no power , to take upon him to govern and to intermeddle in the Affairs of the World. 3. Without this there could be no Religion . Take away the Power of God , and there can be no foundation of Faith and Trust , no reason for fear ; all arguments from hope and fear would be taken away ; we could not expect any good , nor fear any harm from an impotent Being that could do nothing . The sanction of God's Laws would be taken away . To give authority to Laws , there must not only be a right to command , but power to back those commands ; the grand security and last resort of all Government and Authority is Power ; James 4.12 . There is one Law-giver , who is able to save , and to destroy . None can be a Law-giver , but he that hath this power , to reward and punish , to make Men happy or miserable , to save , or to destroy . Men would not pray to God , nor make any address to him , if they did not believe he were able to supply their wants , and relieve them in their straits ; Nec in hunc furorem omnes mortales consensissent alloquendi surda numina & inefficaces deos , Sen. There would be no encouragement for Men to serve God , if they did not believe that he were able to reward them , and bring them to happiness , and to defend them against all the Enemies of their welfare , so that it should not be in the power of the most malicious Spirits to hinder them of their happiness . II. From Scripture or Divine Revelation . In producing Texts to this purpose , I will proceed by these steps . 1. Take notice of those which in general ascribe Power , and Might , and Strength to God. Psal . 24.8 . The Lord strong and mighty . So girt with power ; the mighty God ; thine is the greatness and the power ; thine is the kingdom , and the power , and the glory . Of the same nature are those places which call upon all Creatures to ascribe this to God ; Give unto the Lord ye mighty , give unto the Lord glory and strength . 2. Those which ascribe this to God in an eminent degree . Job 9.4 . He is mighty in strength ; excellent in power ; who is like unto him ? The Lord Jehovah is everlasting strength . 3. Those Texts which ascribe such a Power as transcends any human or created Power . Such as those which express all the power which Men have to be derived from God ; John 19.11 . Thou couldest have no power at all , except it were given thee from above . And those which advance the Power of God above the Power of Men ; Luke 18.27 . The things which are impossible with men , are possible with God ; He is able to do exceeding abundantly above all that we can ask or think . Eph. 3.20 . 2 Chron. 20.6 . Job 9.4 . According to his mighty power , whereby he is able to subdue all things to himself , Phil. 3.21 . Dan. 4.35 . Those which declare all things to be equally easie to him , and nothing difficult ; There is nothing too hard for thee , Jer. 32.17 . 2 Chron. 14.11 . 1 Sam. 14.6 . 4. Those which ascribe all Power to him , by the Titles of Almighty , Alsufficient , Gen. 17.1 . Rev. 4.8 , 11.15.3.16.7.19.26 . Job . 42.2 . Thou canst do all things . Matth. 19.6 . Mark. 10.27 . Luke 1.37 . I have dispatch'd what I propos'd upon this Argument , give me leave to apply all in the following particulars . Use . First , The consideration of God's Omnipotence may cause terror to wicked Men. All this Power which I have described , or rather , which is so great that I cannot describe it , is engaged against Sinners ; His power and his wrath is against all that forsake him , Ezra 8.22 . And who knows what those words signifie , Psal . 99.11 . Who knoweth the power of thine anger ? as is thy fear , so is thy wrath . There is no Passion in the Heart of Man more infinite than our Fear , it troubles us with jealousie and suspicion of the utmost that may happen ; but when we have extended our Fears to the utmost , the power of God's wrath reacheth further . Whenever we sin , we challenge the Almighty , and dare infinite Power to do its worst to us ; Job 15.25 . speaking of the wicked Man , He stretcheth out his hand against God , and strengtheneth himself against the Almighty . Whom wilt thou fear , if not him who can make thee extremely happy or miserable for ever ? Will ye provoke the Lord to jealousie ? are ye stronger than he ? Because he doth nothing against thee for the present , thinkest thou he can do nothing ? Nah. 1.3 . He is slow to anger , and great in power , and will not acquit the wicked . There is a day a coming , when the Son of man shall come in the clouds of heaven , with power and great glory . Secondly , The consideration of God's Omnipotence should check the Pride and vain Confidence of Men. What have we to be proud of ? What have we that we have not received ? Where then is cause of boasting ? Who may glory in his sight ? Those that have the greatest Power should remember whence it is derived , and render back the Glory of it to the Fountain of it . Psal . 29.1 . Give unto the Lord , O ye mighty , give unto the Lord glory and strength . So likewise it should take Men off from relying upon their own strength , which at the best is but an arm of flesh , as the Scripture calls it , for the weakness of it . Do we not see , that many times the battel is not to the strong ? That things are not done by might and by power , but by the spirit of the Lord. When he appears against the most potent , their hearts melt within them , and there is no more spirit left in them , as 't is said of the mighty Inhabitants of Canaan , Josh . 5.1 . Thirdly , We should make this Omnipotence of God the Object of our trust and confidence . This is the most proper use we can make of this Doctrine , as David does in this Psalm ; and this was used for a form of blessing the People in the Name of God ; Psal . 136.3 . The Lord that made heaven and earth , bless thee . And David , when he magnifies God's deliverance of his People from the multitude of their Enemies , resolves it into this , Our help standeth in the name of the Lord , who made heaven and earth . Thus did the great Pattern and Example of Faith incourage and support his confidence in God in a very difficult tryal ; he staggered not at it , because he believed God who quickeneth the dead , and calleth those things that be not as tho' they were ; therefore against hope he believed in hope , &c. Rom. 4.17 . &c. This gives life to all our Devotion , to be perswaded , that God is able to do for us exceedingly above what we can ask or think , and that his is the Kingdom , the Power , and the Glory . I shall only caution two things as to our relyance on the Power of God. I. Labour to be such Persons to whom God hath promised that he will engage and imploy his Omnipotence for their good . If we hope for any good from the Almighty , we must walk before him and be perfect , as he said to Abraham . Good Men have a peculiar interest in God's Power ; hence he is called the strength of Israel , and the mighty one of Israel . If we do what God requires of us , we may expect that he will put forth his Power , and exert his Arm for us ; but if we disobey , we must expect he will manifest his Power against us , Ez. 8.22 . When we do well , we may commit the keeping of our souls to him , 1 Pet. 4.19 . II. Our expectations from the Omnipotence of God must be with submission to his Pleasure , and Goodness , and Wisdom ; we must not expect that God will manifest his Power , when we think there is occasion for it , but when it seems best to him ; he will so imploy his Omnipotence , as to manifest his Goodness and Wisdom . And with these two Cautions , we may rely upon him in all our Wants , both Spiritual and Temporal ; for his Divine Power can give us all things that pertain to life and godliness ; 2 Pet. 1.3 . We may trust him at all times , for the Omnipotent God neither slumbereth nor sleepeth , the Almighty fainteth not , neither is he weary ; trust ye in the Lord for ever , for in the Lord Jehovah is everlasting strength . SERMON XI . The Spirituality of the Divine Nature . JOHN . IV. 24 . God is a Spirit , and they that worship him , must worship him in Spirit and in truth . THese are the words of our Saviour to the Woman of Samaria , who was speaking to him of the difference between the Samaritans and the Jews concerning Religion ; v. 20. Our Fathers worshipped in this mountain , but ye say , that in Jerusalem is the place where men ought to worship . Christ tells her , The time was coming , when the worshippers of God should neither be confined to that mountain , nor to Jerusalem ; but men should worship the Father in spirit and in truth , when this carnal , and ceremonial , and typical Worship of God should be exalted into a more spiritual , a more real , and true , and substantial Religion , which should not be confined to one Temple , but should be universally diffused through the World. Now such a Worship as this , is most agreeable to the Nature of God ; for he is a spirit , and those who worship him , must worship him in spirit and in truth . In the words we have , First , A Proposition laid down , God is a spirit . Secondly , A Corollary or Inference deduced from it , they that worship him , must worship him in Spirit and in truth . I shall speak of the Proposition , as that which concerns my present Design ; and afterward speak something to the Corollary or Inference deduced from it , together with some other Inferences drawn from this truth , by way of Application . First , That God is a spirit . This expression is singular , and not to be parallell'd again in the Scripture ; indeed we have often mention made in Scripture of the spirit of God , and the spirit of the Lord , which signifies a Divine Power and Energy ; and of the holy Spirit , signifying the third Person in the Trinity ; God is call'd the God of the Spirits of all flesh ; Numb . 16.22.27.16 . much in the same Sense , as he is call'd the Father of Spirits , Heb. 12.9 . that is , the Creator of the Souls of Men ; but we no where meet with this expression , or any other equivalent to it , that God is a spirit , but only in this place ; nor had it been used here , but to prove that the best Worship of God , that which is most proper to him , is spiritual ; so that the thing which our Saviour here intends , is not to prove the Spiritual Nature of God , but that his Worship ought to be spiritual ; nor indeed is there any necessity that it should have been any where said in Scripture , that God is a spirit , it being the natural Notion of a God ; no more than it is necessary that it should be told us , that God is good , or that he is infinite , and eternal , and the like ; or that the Scripture should prove to us the Being of a God. All these are manifest by the Light of Nature , and if the Scripture mention them , it is ex abundanti , and it is usually in order to some further purpose . For we are to know , that the Scripture supposeth us to be Men , and to partake of the common Notions of Human Nature , and therefore doth not teach us Philosophy , nor solicitously instruct us in those things which are born with us , but supposeth the knowledge of these , and makes use of these common Principles and Notions which are in us concerning God , and the immortality of our Souls , and the Life to come , to excite us to our Duty , and quicken our Endeavours after Happiness . For I do not find that the Doctrine of the immortality of the Soul , is any where expresly delivered in Scripture , but taken for granted ; in like manner that the Scripture doth not solicitously instruct us in the natural Notions which we have of God , but supposeth them known to us ; and if it mention them , it is not so much in order to knowledge as to practice ; and therefore we need not wonder that this expression , which doth set forth to us the Nature of God , is but once used in Scripture , and that brought in upon occasion , and for another purpose ; because it is a thing naturally known . Plato says , that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without Body . In like manner Tully , Nec enim deus ipse qui intelligitur a nobis alio modo intelligi potest , nisi mens quaedam soluta & libera , segregata ab omni concretione mortali ; we cannot conceive of God , but as of a pure Mind , intirely free from all mortal composition or mixture . And Plutarch after him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is a Mind , an abstract being , pure from all matter , and disintangled from whatever is passible or capable of suffering . So that Natural Light informing us that God is a Spirit , there was no need why the Scripture should inculcate this ; it is an excellent medium or argument to prove that the Worship of God should chiefly be spiritual ; and altho it was not necessary that it should have been mention'd for it self , that is , to inform us of a thing which we could not otherwise know , yet the Wisdom of God , by the express mention of this , seems to have provided against an Error which some weaker and grosser Spirits might be subject to . You know God is pleased , by way of condescention and accommodation of himself to our capacity , to represent himself to us in Scripture by human Imperfections , and gives such descriptions of himself , as if he had a Body , and bodily Members ; now to prevent any error or mistake that might be occasion'd hereby , it seems very becoming the Wisdom of God , somewhere in Scripture expresly to declare the spiritual Nature of God , that none through weakness or wilfulness might entertain gross apprehensions of him . In speaking to this Proposition , I shall , I. Explain what is meant by a Spirit . II. Endeavour to prove to you , that God is a spirit . III. Answer an Objection or two . IV. Draw some Inferences or Corollaries from the whole . I. For the explication of the Notion of a Spirit . I shall not trouble you with the strict Philosophical Notion of it , as that it is such a substance as is penetrable , that is , may be in the same place with a Body , and neither keep out the Body nor be kept out by it ; and that the parts which we imagine in it cannot be divided , that is really seperated and torn from one another , as the parts of a Body : but I will give you a negative description of it . A Spirit is not Matter , it doth not fall under any of our Senses , it is that which we cannot see nor touch ; it is not a Body , not Flesh , and Blood , and Bones ; for so we find Spirit in Scripture opposed to Flesh and Body ; Isa . 31.3 . Their horses are flesh , and not spirit . So Luke 24. when Christ appeared to his Disciples after his Resurrection , they were terrified , and supposed it had been a spirit , v. 39. But he said , Behold my hands and my feet , that it is I my self ; handle me , and see , for a spirit hath not flesh and bones , as ye see me have . The most usual description of a Spirit is by these Negatives , it is not a Body , hath not Flesh and Bones , doth not consist of Matter , or of any thing that falls under our Senses , that we can see or touch . II. For the proof of this Proposition , that God is a spirit . This is not to be proved by way of demonstration , for there is nothing before God , or which can be a cause of him ; but by way of conviction , by shewing the absurdity of the contrary . The first and most natural Notion that we have of God , is , that he is a Being every way perfect , and from this Notion we must argue concerning the properties which are attributed to God , and govern all our Reasonings concerning God by this ; so that when any thing is said of God , the best way to know whether it be to be attributed to him , is to enquire whether it be a Perfection or not ; if it be , it belongs to him ; if it be not , it is to be removed from him ; and if any Man ask , why I say God is so , or so , a Spirit , or Good , or Just ; the best reason that can be given , is , because these are Perfections , and the contrary to these are Imperfections . So that if I shew that it would be an Imperfection for God to be imagined to be a Body , or Matter , I prove that he is a Spirit , because it is an imperfection , that is , an absurdity to imagine him any thing else . To imagine God to be a Body , or Matter , doth evidently codtradict four great Perfections of God. 1. His Infiniteness , or the immensity of his Being . Grant me but these two things , that there is something in the World besides God , some other matter , as the Heavens , the Air , the Earth , and all those things which we see ; and grant me that two Bodies cannot be in the same place at once , and then it will evidently follow , that where-ever these are , God is shut out ; and consequently God should not be infinite , nor in all places ; and so much as there is of another matter in the World besides God , so many breaches there would be in the Divine Nature , so many Hiatus . 2. The Knowledge and Wisdom of God. It cannot be imagined how mere Matter can understand , how it can distinctly comprehend such variety of Objects , and at one view take in past , present , and to come . Tully speaking of Spirits , saith , Animorum nulla in terris origo inveniri potest ; their original cannot be found upon Earth ; for , saith he , there is no material or bodily thing , Quod vim memoriae , mentis , cogitationis habeat , quod & praeterita teneat , & futura provideat , & complecti possit praesentia ; quae sola divina sunt ; which hath the power of Memory , of Vnderstanding , of Thought ; which can retain things past , forsee things future , and comprehend things present ; all which Powers are purely Divine . 3. Freedom and Liberty . For the Laws of matter are necessary , nor can we imagine any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any arbitrary Principle in it . This puzled the Epicureans , as we see in Lucretius , For if ( saith he ) all things move by certain and necessary Laws , and there be a connexion of the parts of matter unto each other , so that if you move this , that must necessarily be moved ; whence , saith he , is Liberty ? Vnde est hec inquam fatis avulsa voluntas ; Whence is this Principle of Will , whose motions are not under any law of necessity . 4. Goodness . This follows from the former ; for he is not good who does not know what he does , nor does it freely ; so that take away Understanding and Liberty , and you take away Goodness ; now take away from God Infiniteness , and Knowledge , and Liberty , and Goodness , and you divest him of his Glory ; you take away his most essential Perfections . So that these great absurdities following from the supposing of God to be mere Matter or Body , we are to conceive of him as another kind of substance , that is , a Spirit . So that I wonder that the Author of the Leviathan , who doth more than once expresly affirm , that there can be nothing in the World , but what is material and corporeal , did not see that the necessary consequence of this Position , is to banish God out of the World. I would not be uncharitable , but I doubt he did see it , and was content with the consequence , and willing the World should entertain it ; for it is so evident , that by supposing the Divine Essence to consist of Matter , the immensity of the Divine Nature is taken away ; and it is also so utterly unimaginable how mere Matter should understand , and be endowed with liberty , and consequently with goodness , that I cannot but vehemently suspect the Man who denies God to be a Spirit , either to have a gross and faulty understanding , or a very ill will against God , and an evil design to root out of the Minds of Men the belief of a God. I come in the III. Place , to consider the Objections . 1 Obj. Why then is God represented to us so often in Scripture by the Parts and Members of Mens Bodies ? Ans . I shall only say at present , that all these descriptions and representations of God , are plainly made to comply with our weakness , by way of condescention and accomodation to our capacities . 2 Obj. How is it said that Man was made after the the Image of God , If God be a Spirit , of which there can be no likeness nor resemblance . Ans . Man is not said to be made after the image of God , in respect of the outward Shape and Features of his Body ; but in respect of the Qualities of his Mind , as Holiness and Righteousness ; or of his Faculties , as Understanding and Will ; or which the Text seems most to favour , in respect of his Dominion and Soveraignty over the Creatures ; for in the two former respects the Angels are made after the Image of God. Now this seems to be spoken peculiarly of Men ; Gen. 1.26 . Let us make man in our own image , after our own likeness , and let them have dominion over the fish of the sea , and the fowls of the air , &c. IV. I come now to draw some Inferences or Corollaries from hence , and they shall be partly speculative , partly practical . First , Speculative Inferences . 1. That God is invisible . The proper Object of sight is Colour , and that ariseth from the various dispositions of the parts of Matter which cause several reflections of Light ; now a Spirit hath no Parts nor Matter , and therefore is invisible ; 1 Tim. 1.17 . Vnto the eternal , immortal , invisible , the only wise God. Heb. 11.27 . He endured , as seeing him who is invisible ; as seeing him by an Eye of Faith , who is invisible by an Eye of Sense . 1 Tim. 6.16 . Whom no Man hath seen , nor can see . When Moses and the Elders of Israel are said to have seen God , and Jacob to have seen him face to face , Exod. 2.9 . Gen. 32.30 . it is meant of an Angel covered with divine Glory and Majesty , as we shall see if we compare these with other Texts . When Moses is said to have spoken to him face to face , that is familiarly ; and so Micaiah , 1 Kings 22.19 . is said to have seen God upon his throne , and all Israel scattered up and down ; this was in a Vision . And it is promised , that in Heaven we shall see God , that is , have a more perfect knowledge of him and full enjoyment ; as to see good days , is to enjoy them . Those Texts where it is said , No man can see God and live , Exod. 33.20 . and John 1.18 . No man hath seen God at any time , do not intimate that God is visible , tho' we cannot see him ; but seeing is metaphorically used for knowing , and the meaning is , that in this Life we are not capable of a perfect knowledge of God. A clear discovery of God to our Understanding would let in joys into our Souls , and create desires in us too great for frail Mortality to bear . 2. That he is the living God. Spirit and Life are often put together in Scripture . 3. That God is immortal . This the Scripture attributes to him , 1 Tim. 1.17 . To the King immortal , invisible . 1 Tim. 6.16 . Who only hath immortality . This also flows from God's Spirituality ; a Spiritual Nature hath no principles of Corruption in it , nothing that is liable to perish , or decay , or dye . Now this doth so eminently agree to God , either because he is purely spiritual , and immaterial , as possibly no Creature is ; or else because he is not only immortal in his own Nature , but is not liable to be reduced to nothing by any other , because he hath an original and independent Immortality , and therefore the Apostle doth attribute it to him in such a singular and peculiar manner ; Who only hath Immortality . Secondly , Practical Inferences . 1. We are not to conceive of God as having a Body , or any corporeal Shape or Members . This was the gross conceit of the Anthropomorphites of old , and of some Socinians of late , which they ground upon the gross and literal Interpretation of many figurative Speeches in Scripture concerning God , as where it speaks of his Face , and Hand , and Arm , &c. But we are very unthankful to God , who condescends to represent himself to us according to our Capacities , if we abuse this condescention to the blemish and reproach of the Divine Nature . If God be pleased to stoop to our weakness , we must not therefore level him to our Infirmities . 2. If God be a Spirit , we are not to worship God by any Image or sensible representation . Because God is a Spirit , we are not to liken him to any thing that is corporeal ; we are not to represent him by the likeness of any thing that is in Heaven above , that is , of any Birds ; or in the earth beneath , that is , of any Beast ; or in the waters under the earth , that is , of any Fish ; as it is in the second Commandment . For , as the Prophet tells us , there is nothing that we can liken God to ; Isa . 40 : 18. To whom will ye liken God ? or what likeness will ye compare to him ? We debase his Spiritual and Incorruptible Nature , when we compare him to corruptible Creatures ; Rom. 1.22 , 23. Speaking of the Heathen Idolatry , Who professing themselves wise , became fools , and changed the glory of the incorruptible God into an image made like to corruptible man , and to birds , and to fourfooted Beasts , and creeping things . They became Fools ; this is the folly of Idolatry , to liken a Spirit , which hath no bodily shape , to things that are corporeal and corruptible . So that however some are pleased to mince the matter , I cannot see how the Church of Rome , which worships God by or toward some Image or sensible representation , can be excused from Idolatry ; and the Church of England doth not without very just cause challenge the Romish Church with it , and make it a ground of separation from her . 3. If God be a Spirit , then we should worship him in spirit and in truth . This is the Inference of the Text , and therefore I shall speak a little more largely of it ; only I must explain what is meant by worshiping in spirit and in truth , and shew you the force of this Consequence , how it follows , that because God is a Spirit , therefore he must be worship'd in spirit and in truth . 1 st . For the explication of it . This word Spirit is sometimes apply'd to the Doctrine of the Gospel , and so it is opposed to Letter , by which Name the Doctrine of Moses is called ; 2 Cor. 3.6 . Who hath made us able Ministers of the new Testament , not of the letter , but of the spirit ; not of the Law which was written in Tables of Stone , but which Christ by his Spirit writes in the Hearts of Believers . Sometimes to the worship of the Gospel ; and so it is opposed to the Flesh , Gal. 3.3 . Having begun in the spirit , are ye now made perfect by the flesh ? that is by the works of the ceremonial Law , which is therefore call'd Flesh , because the principal ceremony of it , Circumcision , was made in the Flesh , and because their Sacrifices , a chief part of their Worship , were of the Flesh of Beasts ; and because the greatest part of their Ordinances , as washing , and the like , related to the Body . Hence it is the Apostle calls the worship of the Jews , the law of a carnal commandment , Heb. 7.16 . and Heb. 9.10 . Carnal Ordinances , speaking of the Service of the Law , which , saith he , stood in meats , and drinks , and divers washings , and carnal ordinances . Now in opposition to this carnal and ceremonial Worship , we are to worship God in the Spirit . The Worship of the Jews was most a bodily service ; but we are to give God a reasonable service , to serve him with the spirit of our minds , as the Apostle speaks ; instead of offering the flesh of bulls and goats , we are to consecrate our selves to the service of God ; this is a holy and acceptable sacrifice , or reasonable service . And in truth . Either in opposition to the false Worship of the Samaritans ( as in spirit is opposed to the Worship of the Jews ) as our Saviour tells the Woman , that they worship'd they knew not what ; or ( which I rather think ) in opposition to the shadows of the Law ; and so it is opposed , John 1.17 . The Law was given by Moses : but grace and truth came by Jesus Christ . Not that the external Service of God is here excluded , not that we are to show no outward reverence to him : but that as under the Law , the Service of God was chiefly external and corporeal , so now it should chiefly be inward and spiritual ; the Worship of God under the Gospel should chiefly be spiritual and substantial , not a carnal , and bodily , and ceremonious Devotion . 2 dly . For the force of the Consequence , it doth not lie in this , that just such as God is , such must our Worship of him be ; for this would exclude all bodily and outward worship ; our Worship of God must therefore be invisible , eternal , &c. for so is he ; and besides the Will of God seems rather to be the rule of his Worship , than his Nature : but the force of it is this , God is of a spiritual Nature , and this is to be supposed to be his Will , that our Worship should be as agreable to the Object of it , as the nature of the Creature who is to give it will bear ; now saith Christ to the Woman , the Jews and the Samaritans they limit their Worship to a certain place , and it consists chiefly in certain carnal Rites and Ordinances ; but , saith he , tho' God have permitted this for a time , because of the carnality and hardness of their hearts , yet the time is coming , when a more spiritual , and solid , and substantial Worship of God is to be introduced , which will be free from all particular Places and Rites , not tyed to the Temple , or to such external Ceremonies , but consisting in the devotion of our Spirits , even the inward frame and temper of our Hearts ; all outward Circumstances ( excepting those of the two Sacraments which are positive ) being left by the Gospel to as great a liberty , as natural necessity and decency will permit . We must worship God , and therefore it is naturally necessary that we should do it somewhere , in some place ; now seeing some body must determine this , it is most convenient that Authority should determine it , according to the conveniency of cohabitation . We must not be rude , nor do any thing that is naturally undecent in the Worship of God ; this Authority should restrain ; but further than this , I doubt not but the Gospel hath left us free ; and to this end , that the less we are tied to external Observances , the more intent we should be upon the spiritual and substantial parts of Religion , the conforming of our selves to the Mind and Will of God , endeavouring to be like God , and to have our Souls and Spirits ingaged in those Duties we perform to him . So that our Saviour's argument is this ; God is a Spirit , that is , the most excellent Nature and Being , and therefore must be served with the best . We consist of Body and Soul , 't is true , and we must serve him with our whole Man ; but principally with our Souls , which are the most excellent Part of our selves ; the Service of our Mind and Spirit is the best we can perform , and therefore most agreeable to God who is a Spirit , and the best and most perfect Being . So that the Inference is this , that if God be a Spirit , we must worship him in spirit and in truth ; our Religion must be real , and inward , and sincere , and substantial ; we must not think to put off God with external observances , and with bodily reverence and attendance ; this we must give him , but we must principally regard that our Service of him be reasonable , that is , directed by our Understandings , and accompanied with our Affections . Our Religion must consist principally in a sincere love and affection to God , which expresseth it self in a real conformity of our lives and actions to his Will ; and when we make our solemn approaches to him , in the Duties of his Worship and Service , we must perform all acts of outward Worship to God with a pure and sincere Mind ; whatever we do in the Service of God , we must do it heartily as to the Lord. God is a pure Spirit , present to our Spirits , intimate to our Souls , and conscious to the most secret and retired motions of our Hearts ; now because we serve the Searcher of Hearts , we must serve him with our Hearts . Indeed if we did worship God only to be seen of Men , a pompous and external Worship would be very suitable to such an end ; but Religion is not intended to please Men , but God , and therefore it must be spiritual , and inward , and real . And where-ever the external part of Religion is principally regarded , and Men are more careful to worship God with outward pomp and ceremony , than in spirit and in truth , Religion degenerates into Superstition , and Men embrace the shadow of Religion , and let go the substance . And this the Church of Rome hath done almost to the utter ruin of Christianity ; she hath clogged Religion , and the Worship of God , with so many Rites and Ceremonies , under one Pretence or other , that the Yoke of Christ is become heavier than that of Moses ; and they have made the Gospel a more carnal Commandment than the Law ; and whatever Christians or Churches are intent upon external Rites and Observances , to the neglect of the weightier Parts of Religion , regarding meats and drinks , &c. to the prejudice of righteousness and peace , wherein the kingdom of God consists , they advance a Religion as contrary to the Nature of God , and as unsuitable to the genius and temper of the Gospel , as can be imagined . It is an Observation of Sir Edwin Sands , that as Children are pleas'd with Toys , so , saith he , it is a pitiful and childish Spirit that is predominant in the contrivers and zealots of a ceremonious Religion . I deny not but that very honest and devout Men may be this way addicted ; but the wiser any Man is , the better he understands the Nature of God and of Religion , the further he will be from this temper . A Religion that consists in external and little things , doth most easily gain upon and possess the weakest Minds , and whoever entertain it , it will enfeeble their Spirits , and unfit them for the more generous and excellent Duties of Christianity . We have but a finite heat , and zeal , and activity , and if we let out much of it upon small things , there will be too little left for those parts of Religion which are of greatest moment and concernment ; if our heat evaporate in externals , the heart and vitals of Religion will insensibly cool and decline . How should we blush who are Christians , that we have not learnt this easie truth from the Gospel , which even the Light of Nature taught the Heathen ; Cultus autem deorum est optimus itemque sanctissimus atque castissimus , plenissimusque pietatis , ut eos semper purâ integrâ & incorruptâ mente & voce veneremur , Tully . The best , the surest , the most chast , and most devout worship of the Gods , is that which is pay'd them with a pure , sincere , and uncorrupt Mind , and words truly representing the thoughts of the Heart . Compositum jus fasque animi , &c. Serve God with a pure , honest , holy frame of Spirit , bring him a heart that is but generously honest , and he will accept of the plainest Sacrifice . And let me tell you , that the ceremonious Worship of the Jews was never a thing in it self acceptable to God , or which he did delight in ; and tho' God was pleased with their obedience to the ceremonial Law after it was commanded , yet antecedently he did not desire it ; but that which our Saviour saith concerning the Law of Divorce , is true likewise of the ceremonial , that it was permitted to the Jews for the hardness of their hearts , and for their proneness to Idolatry . God did not command it so much by way of approbation , as by way of condescension to their weakness ; it was because of the hardness of their carnal hearts that God brought them under the Law of a carnal Commandment , as the Apostle calls it . See Psal . 51.16 , 17. Jer. 7.21 . The reason why I have insisted so long upon this , is to let you understand , what is the true nature of Christ's Religion , and to abate the intemperate heat and zeal which Men are apt to have for external and indifferent things in Religion . The Sacrifices and Rites of the Jews were very unagreeable and unsuitable to the Nature of God ; Psal . 50.13 . Will I eat the flesh of bulls , or drink the blood of goats ? Spirits neither eat nor drink ; it was a very unsuitable way of service to kill Oxen and Sheep for God ; and there 's the same reason of all other Rites which either natural necessity or decency doth not require . Can any Man in earnest think , that God who is a Spirit is pleased with the pompous bravery and pageantry which affects our Senses ? So little doth God value indifferent Rites , that even the necessary external Service of God , and outward Reverence , where they are separated from spirit and truth , from real holiness and obedience to the indispensable Laws of Christ , are so far from being acceptable to God , that they are abominable ; nay , if they be used for a Cloak of Sin , or in opposition to real Religion , and with a design to undermine it , God accounts such Service in the number of the most heinous Sins . You who spend the strength and vigour of your Spirits about external things , whose zeal for or against Ceremonies is ready to eat you up , you who hate and persecute one another because of these things , and break the necessary and indispensable Commands of Love , as an indifferent and unnecessary Ceremony , go and learn what that means , I will have mercy , and not sacrifice , which our Saviour doth so often inculcate , and that Rom. 14.17 . The kingdom of God is not meat and drink , &c. And study the meaning of this , God is a Spirit , and they that worship him , must worship him in Spirit and in truth . SERMON XII . The Immensity of the Divine Nature . PSAL. CXXXIX . 7 , 8 , 9 , 10. Whither shall I go from thy spirit ? or whither shall I flee from thy presence ? If I ascend up into heaven , thou art there ; if I make my bed in hell , behold , thou art there . If I take the wings of the morning , and dwell in the uttermost parts of the sea , even there shall thy hand lead me , and thy right hand shall hold me . THAT Attribute of God which I last discours'd of is most Absolute , and declares his Essence most immediately ; the spirituality of the Divine Nature . I shall in the next place speak of those which relate to the manner of his Being , Immensity and Eternity , that is , the infiniteness of his Essence , both in respect of space and duration ; that the Divine Nature hath no limits of its Being , nor bounds of its duration . I shall at the present speak to the first of these , his Immensity , and that from these words which I here read to you , Whither shall I go from thy spirit , &c. The meaning of which is this , That God is a Spirit , infinitely diffusing himself , present in all places , so that wherever I go , God is there ; we cannot flee from his presence . If I ascend into heaven , he is there ; if I go down into the grave , the place of silence and obscurity , he is there ; ( for that is the meaning of the Expression , If I make my bed in hell . ) If I take the wings of the morning , and dwell in the uttermost parts of the sea , even there shall thy hand lead me , and thy right hand shall hold me ; that is , if my motion should be as swift as that of the light , which when the Sun riseth darts it self in an instant from one part of the World to another , over the Earth and the Sea , the remotest parts of the World which are unknown to us , yet would God be present to me in the motion , and all along as I go must I be led and upholden by him ; so that all these Expressions do but signifie to us the Immensity of God's Essence , that his Being is infinitely diffused and present in all Places . In speaking to this Attribute of God's Immensity , I shall First explain it to you a little . Secondly , Prove that it doth belong to him . Thirdly , Answer an Objection or two that may be made against it . Fourthly , Draw some doctrinal Inferences from it . Fifthly , Make some use and improvement of it . First , For the explication of it . By the Immensity of God , I mean that his Being hath no bounds or limits , but doth every way spread and diffuse it self beyond what we can imagine ; so that you cannot define the presence of God by any certain place , so as to say here he is , but not there ; nor by any limits , so as to say , thus far his Being reacheth , and no further ; but he is every where present after a most infinite manner , in the darkest corners and most private recesses ; the most secret Closet that is in the whole World , the Heart of Man , darkness and privacy cannot keep him out ; the presence of another Being , even of a Body , which is the grossest substance , doth not exclude him ; the whole World doth not confine him ; but he fills all the space which we can imagine beyond this visible World , and infinitely more than we can imagine . Secondly , For the proof of it . I shall attempt it , I. From the natural Notions and Dictates of our Minds . II. From Scripture and Divine Revelation . III. From the inconvenience of the contrary . I. From the natural Notions and Dictates of our Minds . We find that the Heathen , by the Light of Nature , did attribute this Perfection to God. Tully tells us , De Nat. deor . That Pythagoras thought , Deum esse animam per naturam rerum omnem intentum & commeantem , That God is as it were a Soul passing through and inspiring all Nature . And in l. 2. de leg . that this was Thales his Opinion which he commends , Homines existimare oportere deos omnia cernere , deorum omnia esse plena , That Men ought to believe , that the Gods see all things , that all things are full of them . So Sen. Epist . 95. Vbique & omnibus praesto est ; He is every where present and at hand . & de Benef. L. 4. Quocunque te flexeris , ibi illum videbis occurrentem tibi , nihil ab illo vacat , opus suum ipse implet ; Which way soever thou turnest thy self , thou shalt find him meeting thee , nothing is without him , he fills his own work . Not much differing from the Expression of the Psalmist here . II. From Scripture and Divine Revelation . I shall instance in some remarkable places ; 1 Kings 8.27 . Behold , the heaven , and heaven of heavens cannot contain thee . Job . 11.7 , 8 , 9. Can'st thou by searching find out God ? canst thou find out the Almighty unto perfection ? Isa . 66.1 . Thus saith the Lord , behold , heaven is my throne , and the earth is my foot-stool : where is the house that ye build unto me ? and where is the place of my rest ? Jer. 23.23 , 24. Am I a God at hand , saith the Lord , and not a God afar off ? Can any hide himself in secret places that I shall not see him , saith the Lord ? do not I fill heaven and earth , saith the Lord ? Amos 9.2 , 3. Tho' they dig into hell , thence shall mine hand take them ; though they climb up to heaven , thence will I bring them down . And though they hide themselves in the top of Carmel , I will search and take them out thence : and tho' they be hid from my sight in the bottom of the sea , thence will I command he serpent and he shall bite them . Acts 17.27 , 28. Tho he be not far from every one of us . For in him we live , and move , and have our being , as certain also of your own Poets have said , For we are also his off-spring . III. From the inconveniences of the contrary . And this is the most proper way of proving any of God's Perfections ; for as I have told you formerly , there being nothing before God , nor any cause of his being , his Perfections cannot be proved by way of demonstration , but of conviction , by shewing the absurdity of the contrary . The first and most easie Notion that we have of God , is , that he is a Being which hath all Perfection , and is free from all Imperfection ; now if I prove that the Immensity of God's Essence is a Perfection , or which is the same , that the contrary is an Imperfection , I do sufficiently prove the thing intended . Now to suppose the Divine Essence to be limited , or confined , and his presence to be any where excluded , doth contradict both this necessary Perfection of God , his universal Providence ; and this necessary Duty of Creatures , to worship and trust in him ; and the voluntary manifestation and appearance of God , in the Incarnation of Jesus Christ . 1. It contradicts the universal Providence of God. The universal Providence of God supposeth many Perfections , viz. infinite Knowledge , and infinite Power , his Omniscience and Omnipotence , neither of which can be imagined without Omnipresence . We find that all finite Beings , have a finite Knowledge , and a finite Power ; and it cannot be conceived how infinite Understanding and Power can be founded any where else than in an infinite Essence . To have an infinite Knowledge of all things , even those things which are most secret and hidden , to be able to do all things , to steer and govern the Actions of all Creatures , and to have a perfect care of them , seems to all the Reason of Mankind to require immediate Presence . 2. It contradicts the necessary Duty of the Creature , which is to worship God , to depend upon him for every thing , and in every thing to acknowledge him . Now all Worship of God is rendred vain , or at least uncertain , if God be not present to us to hear our Prayers , to take notice of our Wants , and receive our Acknowledgments ; it will much abate our Confidence in God , and our Fear to offend him , if we be uncertain whether he be present to us or not , whether he sees our Actions or not . 3. It contradicts a voluntary Manifestation and Appearance of God in the Incarnation of Christ . He that supposeth God not to be every where present by his Essence , must in all reason confine his Presence to Heaven , and suppose him to be present elsewhere only by his Virtue and Power : but if this were so , how could the Divinity be essentially united to the Humane Nature of Christ , which was here upon Earth ? How is God with us ; How does he pitch his Tabernacle among Men ; if his essential Presence be confin'd to Heaven ? Thirdly , I come to answer Objections against this Doctrine . There are two Objections against this . 1. From Reason . 2. From Scripture . 1. Obj. Reason will be ready to suggest , that this is a disparagement to the Divine Nature , to tye his Presence to this vile Dunghil of the Earth , and fordid Sink of Hell. This is a gross Apprehension of God , and a measuring of him by our selves . Indeed if we look upon God as capable of Injury , and Suffering , and Offence from the Contagion of any thing here below , as we are , then indeed there were some strength in this Objection : but he is a blessed and pure Being , Mens segregata ab omni concretione mortali , A Mind free from all mortal Composition or Mixture . Tully ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disentangled from every thing passible ; as Plut. Those things that are nauseous to our Senses , do not affect him : Darkness is uncomfortable to us , but the Darkness and the Light are all one to him . Wickedness may hurt a man , or the son of man ; but if we multiply our transgressions , we do nothing to God , as Elihu speaks , Job 35.6 . Nothing can disquiet or discompose his happy and blessed Nature , but he converseth here in this dark and troubled World with less danger of Disturbance , or any impure Contagion , than the Sun-beams . 2. Obj. Does not the Scripture tell us , that God sits in the Heavens , and dwells on high , that Heaven is his throne , and that it is the City of the great God ? Doth not the Lord's Prayer teach us to say , Our Father which art in heaven ? Is he not said to look down from heaven , and to hear in heaven his dwelling-place ? Is it not said that he doth not dwell in temples made with hands ? And does not Solomon , 1 Kings 8.27 . put it as a strange question , will God indeed dwell on the earth ? Is he not said to come down and draw near to us , and to be afar off from us ? Now how does this agree with his Immensity and Omnipresence ? For answer to this , I must distinguish the Presence of God. There is , 1 st , his glorious Presence , that is , such a Presence of God as is accompanied with an extraordinary manifestation of his Glory , and that is especially and chiefly confined to Heaven , in respect of which it is called his Seat , and Throne , and the Habitation of his Glory . Some degree of this was in the Temple , which is the reason of Solomon's Admiration , will God indeed dwell on Earth ? 2 dly , There is his gracious Presence , which discovers it self by miraculous effects of his Favour , and Goodness , and Assistance , and thereby he is said to dwell in the hearts of good Men , and with them that are of an humble and contrite Spirit , Isa . 57.15 . and in respect of this he is said to draw near to us , to look down upon us ; and in respect of the absence of this to be far from us . 3 dly , There is his essential Presence , which is equally and alike in all Places ; and this is not excluded by those former Expressions which the Scripture useth to denote to us the glorious and gracious Presence of God. Fourthly , To make some Inferences . I will mention only such as the Scripture here takes notice of , speaking of God's Immensity . I. Inf. That God is a Spirit . This necessarily flows from his Immensity ; for if the Essence of God be every where diffused , the Divine Nature must be spiritual , otherwise it could not be in the same place were Body and Matter is , but must be shut out of the World. But this I spoke more largely to , in my Discourse of God's being a Spirit . This the Psalmist observes here , Where shall I go from thy Spirit ? If he were not a Spirit , we might go from him , and hide our selves from his Presence . II. Inf. That God is Incomprehensible . That which is infinite cannot be measured and comprehended by that which is finite ; and this also the Psalmist takes notice of , in the Verse before my Text , Such knowledge is too wonderful for me , it is high , I cannot attain it . III. Inf. That God is Omniscient . If God be every where , then he knows all things , yea even the hidden things of Darkness , the Secrets of our Hearts ; nothing can be hid from an infinite Eye ; he is present to our Thoughts , intimate to our Hearts and Reins ; this the Psalmist takes notice of , 1 , 2 , 3 , 4 , and 12 Verses . IV. Inf. That God is Omnipotent . He can do all things . Distance limits the Power of Creatures , and makes their hands short ; but God is every where , nothing is out of his reach ; and this also the Psalmist intimates in the Text , v. 10. Even there shall thy hand lead me , and thy right hand hold me . Fifthly , The Use and Improvement I shall make of this , shall be , 1. To awaken our Fear of him . 2. To encourage our Faith and Confidence in him . 1. To awaken our Fear of him . The Consideration of God's Presence should awaken in us a Fear of Reverence . The Presence of an earthly Majesty will awe our Spirits , and compose us to Reverence ; yea the Presence of a wise and good Man ; how much more should the Presence of the great and glorious , the wise and the holy , and the just God strike an awe upon our Spirits ? Wherever we are God is with us , we always converse with him , and live continually in his Presence ; now a Heathen could say , cum Diis verecunaè agendum , We must behave our selves modestly because we are in the presence of God. And it should awaken in us a Fear to offend God , and a Fear of the divine displeasure for having offended him . Fear is the most wakeful Passion in the Soul of man , and is the first Principle that is wrought upon in us from the Apprehensions of a Deity , it flows immediately from the principle of Self-preservation which God hath planted in every Man's Nature ; we have a natural Dread and Horror for every thing that can hurt us , and endanger our Being or Happiness : now the greatest Danger is from the greatest Power , for where we are clearly over-match'd , we cannot hope to make Opposition nor Resistance with security and success , to r●bel with Safety : now he that apprehends God to be near him , and present to him , believes such a Being to stand by him as is possest of an infinite and irresistible Power , and will vindicate all Contempt of the Divine Majesty , and Violation of his Laws . If we believe God to be always present with us , Fear will continually take hold of us , and we shall say of every place , as Jacob did of Bethel , surely God is in this place , how dreadful is this place ? When we have at any time provoked God , if we believe the just God is at hand to revenge himself , and if we believe the power of his anger , we shall say with David , Psa . 76.7 . Thou even thou art to be feared , and who may stand before thee when thou art angry ? Psa . 119.120 . My flesh trembleth because of thee , and I am afraid of thy Judgments . Sinners consider this , It is a fearful thing to fall into the hands of the living God , and every time you sin , you are within his reach . Let then the consideration of God's Presence deter us from Sin , and quicken us to our Duty . The Eye and Presence of a Superior will lay a great restraint upon Men ; the Eye of our Prince , or our Master , or our Father , will make us afraid or asham'd to do any thing that is foolish or unseemly : And will we do that under the Eye of God , which we should blush to do before a grave or wise Person , yea before a Child or a Fool ? Did but Men live under this apprehension , that God is present to them , that an holy and all-seeing Eye beholds them , they would be afraid to do any thing that is vile and wicked , to profane and pollute God's glorious name , by a trifling use of it in customary swearing and cursing . Whenever you sin , you affront God to his Face ; and provoke the omnipotent justice which is at the door , and ready to break in upon you . And the consideration of this should especially deter us from secret Sins . This is the use the Psalmist here makes of it . If we believe that God searcheth us and knows us , that he knows our down-sitting , and our up-rising , and understands our thoughts afar off , that he compasseth our path , and our lying down , and is acquainted with all our ways , that there is not a word in our tongue , but he knows it altogether , that he hath beset us behind and before , that the darkness hideth not from him , but the night shineth as the day , and the darkness and light are both alike ; I say , if we believe this , how should we live in an awful sense of the Majesty which is always above us , and before us , and about us , and within us , and is as inseparable from us , as we are from our selves , whose Eye is upon us from the beginning of our Lives to the end of our Days ? Did Men believe that God is always with them , that his Eye pierceth the Darkness , and sees through all those Clouds with which they hide and muffle themselves , and pries into the most secret Recesses of their Hearts , how would this check and restrain them from devising mischief in their hearts , or in their Bed chamber ? The holy Presence , and the pure Eye of God would be to us a thousand times more than to have our Father , or our Master , or our Prince , or him whom we most revere , to stand by us . Did but Men representare sibi Deum , make God present to them , by living under a continual sense of his Presence , they would , as the Expression of the wise Man is , be in the fear of the Lord all day . Magna spes peccatorum tollitur , si peccaturis testis adsistat : aliquem habeat animus quem vereatur , cujus authoritate etiam secretum suum sanctius facit ; The main hope of Sinners is to remain undiscover'd , let but some body be privy to their designs , and they are utterly disappointed : 'T is fit for the Mind of a Man to have an awe of some Being , whose Authority may render even its privacy more solemn . This is the Character of wicked Men , Psa . 86.14 . that they have not God before their Eyes . One great cause of all the Wickedness , and Violence , and Looseness that is upon the Earth is , they do not believe that God is near them , and stands by them . And as the consideration of God's Presence should deter us from Sin , so it should quicken and animate us to our Duty . It is ordinarily a great Encouragement to Men to acquit themselves handsomely , to have the Eyes of Men upon them , especially of those whose Applause and Approbation they value . God alone is amplum Theatrum , he 's a greater Theater than the World , and it should be more to us that he stands by us , than if the Eyes of all the World were fix'd upon us . Sen. adviseth it as an excellent means to promote Virtue , to propound to our selves , and set before our Eyes some eminently virtuous Person , as Cato or Laelius , ut sic tanquam illo spectante vivamus , & omnia tanquam illo vidente faciamus : That we may live just as if he were locking upon us , and do all things just as if he beheld us . How much greater incitement will it be to us , to think that God looks upon us , and sees us , and really stands by us , than faintly to imagine the Presence of Laelius or Cato ? This should have an Influence upon all the Duties we perform , and the manner of performing them , that we do it to him who stands by us , and is familiarly acquainted with us , and is more intimate to us than we are to our selves . This Cic. in l. 2. de leg . looks upon as a great principle of Religion , sit igitur hoc persuasum civibus , & qualis quisque sit , quid agat , quid in se admittat , quâ mente , quâ pietate religiones colat , deos intueri , & piorum impiorumque rationem habere : Let Men be throughly perswaded of this , that the Gods observe , both the disposition and the actions of every particular Man , what he consents to , what he allows himself in , particularly with what meaning , with what degree of inward Devotion he performs his religious worship ; and that they distinguish between the pious and the impious . 2. To encourage our Faith and Confidence in him . When we are in Straits , and Difficulties , and Dangers , God is with us ; when Trouble is near to us , God is not far from us ; where ever we are , how remote soever from Friends and Companions , we cannot be banisht from God's Presence ; if we dwell beyond the utmost parts of the Sea , there his hand leads us , and his right hand holds us . Psa . 16.8 . I have set the Lord always before me ; because he is at my right hand , I shall not be moved . The consideration of God's Presence is the great stay and support of our Faith , Psa . 46.1 , 2. God is our refuge and strength , a very present help in trouble ; therefore will not we fear though the earth be removed , and though the mountains be carried into the midst of the Sea. In the greatest Commotions , and the most imminent and threatning Dangers , this should charm and allay our Fears , that God is a present help . This was the support of Moses his Faith in his Sufferings , as the Apostle tells us , Heb. 11.27 . he endured , as seeing him who is invisible . To conclude all , when ever we are under any Pressure or Trouble , we should rebuke our own Fears , and challenge our anxious Thoughts , with David , Psa . 42.11 . Why art thou cast down , O my soul ? and why art thou so disquieted within me ? trust still in God ; believe that God is with thee , and that Omnipotent Goodness stands by thee , who can and will support thee , and relieve thee , and deliver thee when it seems best to his Wisdom . SERMON XIII . The Eternity of God. PSALM XC . 2 . Before the mountains were brought forth , or ever thou had'st formed the earth and the world , even from everlasting to everlasting thou art God. THE Immensity , and Eternity of God are those Attributes which relate to his Nature , or manner of Being . Having spoken of the former , I proceed to consider the latter , from these words . The Title of this Psalm is the Prayer of Moses , the man of God. He begins his Prayer with the acknowledgment of God's Providence to his people from the beginning of the World ; Lord , thou hast been our dwelling place from all generations ; in generation and generation ; so the Hebrew . He was well acquainted with the History of the World , and the Providence of God from the beginning of it , and as if he had spoken too little of God , in saying , that his Providence had been exercised in all the Ages of the World , he tells us here in the Text , that he was before the World , and he made it , he was from all Eternity , and should continue to all Eternity the same . Before the mountains were brought forth ; the most firm and durable parts of the World , the most eminent and conspicuous ; Or ever thou had'st formed the earth and the world ; before any thing was created ; from everlasting to everlasting thou art God. In speaking of this Attribute , I shall , First , Give you the Explication of it . Secondly , Endeavour to prove that it doth belong to God , and ought to be attributed to the Divine Nature . Thirdly , Draw some Corollaries from the whole . First , For the Explication of it . Eternity is a duration without bounds or limits : Now there are two limits of duration , beginning and ending ; that which hath always been is without beginning ; that which always shall be is without ending . Now we may conceive of a thing always to have been , and the continuance of its being now to cease , tho' there be no such thing in the World : and there are some things which have had a beginning of their Being , but shall have no end , shall always continue , as the Angels , and Spirits of Men. The first of these the Schoolmen call Eternity , â parte ante , that is duration without beginning ; the latter Eternity â parte post , a duration without ending : but Eternity absolutely taken comprehends both these , and signifies an infinite duration which had no beginning , nor shall have any end ; so that when we say God is Eternal , we mean that he always was , and shall be for ever ; that he had no beginning of Life , nor shall have any end of Days ; but that he is from everlasting to everlasting , as it is here in the Text. 'T is true indeed , that as to God's Eternity , â parte ante , as to his having always been , the Scripture doth not give us any solicitous account of it ; it only tells us in general , that God was before the world was , and that he created it ; it doth not descend to gratifie our curiosity , in giving us any account of what God did before he made the World , or how he entertaind himself from all Eterninity ; it doth not give us any distinct account of his infinite duration ; for that had been impossible for our finite understandings to comprehend ; if we should have ascended upward millions of Ages , yet we should never have ascended to the top , never have arrived at the beginning of infinity ; therefore the Scripture , which was wrote to instruct us in what was necessary , and not to satisfie our curiosity , tells us this , that God was from everlasting , before the world was made , and that he laid the foundations of it . So that by the Eternity of God , you are to understand the perpetual continuance of his Being , without beginning or ending . I shall not trouble you with the inconsistent and unintelligible notions of the Schoolmen ; that it is duratio tota simul , in which we are not to conceive any succession , but to imagine it an instant . We may as well conceive the Immensity of God to be a point , as his Eternity to be an instant ; and as according to our manner of conceiving , we must necessarily suppose the Immensity of God , to be an infinite Expansion of his Essence , a presence of it to all places , and imaginable space ; so must we suppose the Eternity of God to be a perpetual continuance , coexistent to all imaginable succession of Ages . Now how that can be together , which must necessarily be imagined to be coexistent to successions , let them that can conceive . Secondly , For the proof of this , I shall attempt it two ways . I. From the Dictates of Natural Light and Reason . II. From Scripture and Divine Revelation . I. From the Dictates of Natural Reason . This attribute of God is of all other least disputed among the Philosophers ; indeed all agree that God is a perfect and happy Being , but wherein that happiness and perfection consists , they differ exceedingly ; but all agree that God is Eternal , and are agreed what Eternity is , viz. a boundless duration : and however they did attribute a beginning to their Heroes and Demons , whence come the Genealogies of their Gods ; yet the Supreme God , they look'd upon as without beginning ; and it is a good evidence , that this perfection doth clearly belong to God , that Epicurus , who had the lowest and meanest conceptions of God , and robbed him of as many Perfections , as his imperfect Reason would let him , yet is forced to attribute this to him . Tully de Nat Deor. l. 1. saith to the Epicureans , ubi igitur vestrum beatum & aeternum quibus duobus verbis significatis deum ? Where then is your happy and eternal Being , by which two Epithets you express God ? And Lucretius , who hath undertaken to represent to the World the Doctrine of Epicurus , gives this account of the Divine Nature , Omnis enim per se divûm naturae necesse est Immortali aevo summa cum pace fruatur . 'T is absolutely necessary to the nature of the Gods , to pass an Eternity in profound peace and quiet . The Poets who had the wildest Notions of God , yet they constantly give them the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the heathen never mention the name of God without this Attribute . Dii immortales ! Immortal Gods ! was their ordinary exclamation ; and they swear constantly by this Attribute , deos testor immortales ; and to mention no more , Tully saith expresly , Nos deum nisi sempiternum intelligere quî possumus ? How can we conceive of God , but as of an Eternal Being ? Now the Reason of this is evident , because it would be the greatest imperfection we could attribute to his Being ; and the more perfect his Being were otherwise , the greater imperfection would it be for such a Being , to die ; so excellent a Nature to cease to be ; it would be an infinite abasement to all his other perfections , his Power , and Wisdom , and Goodness , that these should all be perishing . Nay , it would hinder several of his perfections , and contradict their very Being ; his self-existence ; had he not always been , he had not been of himself ; his necessary existence ; for that is not necessarily , which may at any time not be , or cease to be what it is ; and it would much abate the duty of the Creature ; we could not have that assurance of his promise , and that security of the recompence of the next life , if the continuance of his Being , who should be the dispenser of them , were uncertain . Now these Absurdities and inconveniences following from the denyal of this Perfection to God , is sufficient evidence that it belongs to him ; for I told you the Perfections of God cannot be proved by way of demonstration , but only by way of conviction , by shewing the Absurdity of the contrary . II. From Scripture and Divine Revelation . There are innumerable places to this purpose which speak of the Eternity of God Directly , and by Consequence : By Consequence , those words , 2 Peter 3.8 . One day with the Lord is as a thousand years , and a thousand years as one day , which words , however Interpreters have troubled themselves about them , being afraid of a contradiction in them , yet the plain meaning of them is this , that such is the infinite duration of God , that all measures of time bear no proportion to it ; for that this is the plain meaning , appears by this 90 Psalm , out of which they are cited , for a thousand years in thy sight are but as yesterday , when it is past , and as a watch in the night ; that is , as the time past , as a few hours slept away , for that is the meaning of a watch in the night , that is as nothing ; now St. Peter's conversion of the words , one day is as a thousand years , and a thousand years as one day , only signifies this , that the longest duration of time is so inconsiderable to God , that it is as the shortest , that is , bears no proportion to the Eternity of God. But Directly , the Scripture frequently mentions this attribute , He 's called the everlasting God , Gen. 21.33 . The Eternal God , Deut. 33.27 . and which is to the same purpose , he that inhabiteth Eternity , Isa . 57.15 . And this as it is attributed to him in respect of his Being , so in respect of all his other Perfections , Psal . 103.17 . the mercy of the Lord is from everlasting , to everlasting . Rom. 1. 20. his eternal power . 1 Tim. 1.17 . the King eternal . Those Doxologies which the Scripture useth , are but acknowledgments of this Attribute , Blessed be the Lord for ever and ever . Neh. 9.5 . To whom be glory , and honour , and dominion , for ever and ever . Gal. 1.5 . and in many other places . Hither we may refer all those places which speak of him as without beginning ; Psal . 93.2 . Thou art from everlasting . Mich. 5.2 . Whose goings forth have been from everlasting . Hab. 1.12 . Art not thou from everlasting ? O Lord ! And those which speak of the perpetual continuance of his duration ; Psal . 102.24 , 25 , 26 , 27. Thy years are throughout all generations ; of old thou hast laid the foundations of the earth , and the heavens are the work of thy hands ; they shall perish , but thou shalt endure ; yea all of them shall wax old like a garment , and as a vesture shalt thou change them , and they shall be changed ; but thou art the same , and thy years shall have no end . And those which speak of him as the first and the last ; Isa . 43.10 Before me there was no God formed , neither shall there be any after me . I am the first , and I am the last , and besides me there is no God. And to mention no more , those which speak of his Being , as coexistent to all difference of time , past , present , and to come , Rev. 1.8 . I am Alpha , and Omega , the beginning , and the ending , saith the Lord which is , and which was , and which is to come . Thirdly , I shall from hence draw , I. Some Doctrinal Corollaries . II. Some Practical Inferences . I. Doctrinal Corollaries , that you may see how the Perfections of God depend one upon another , and may be deduced one from another . 1. Corol. From the Eternity of God we may infer that he is of himself . That which always is , can have nothing before it to be a cause of its Being . 2. Corol. We may hence infer the necessity of his Being . 'T is necessary every thing should be , when it is ; now that which is always , is absolutely necessary , because always so . 3. Corol. The Immutability of the Divine Nature ; for being always , he is necessarily , and being necessarily , he cannot but be what he is ; a change of his Being is as impossible as a cessation . Therefore the Psalmist puts his Immutability and Eternity together . Psal . 102.27 . But thou art the same , and thy years shall have no end . II. By way of Practical Inference or Application . 1. The consideration of God's Eternity may serve for the support of our Faith. This Moses here useth as a ground of his Faith ; Lord , thou hast been our dwelling place , in all generations , before the mountains were brought forth , &c. Psal . 62.8 . Trust in him at all times , ye people . His Immensity is an Argument why all should trust in him , he is a present help to all ; and why they should trust in him at all times , his Eternity is an Argument , Deut. 33.27 . The eternal God is thy refuge , and underneath are the everlasting arms . There are two Attributes which are the proper Objects of our Faith and Confidence , God's Goodness , and his Power , both these are Eternal ; the goodness of the Lord endureth for ever , as it is frequently in the Psalms : And his Power is Eternal ; the Apostle speaks of his Eternal Power , as well as Godhead ; Rom. 1.20 . Isa . 26.4 . Trust ye in the Lord for ever , for in the Lord Jehovah is everlasting strength . Isa . 40.28 . The everlasting God , the Lord , the creatour of the ends of the earth fainteth not , neither is weary . We cannot trust in men , because there is nothing in man to be a Foundation of our Confidence ; his good will towards us may change , his Power may faint , and he may grow weary ; or if these continue , yet they that have a mind and a power to help us , themselves may fail ; therefore the Psalmist useth this consideration of mens mortality , to take us off from confidence in man , Psal . 146.3 , 4. Put not your trust in Princes , nor in the son of man , in whom there is no help ; his breath goeth forth , he returneth to his earth , in that very day his thoughts perish . Isa . 2.22 . Cease ye from man , whose breath is in his nostrils ; for wherein is he to be accounted of ? The greatest of the Sons of Men are but lying refuges to the everlasting God ; they are but broken reeds to the rock of Ages . And this may support our Faith , not only in reference to our own condition for the future , but in reference to our posterity , and the condition of God's Church to the end of the World. When we die we may leave ours and the Church in his hands , who lives for ever , and reigns for ever . The enemies of God's Church , and those who have the most malicious designs against it , what ever share they may have in the affairs of the World , they can but domineer for a while , they must die , and that very day their thoughts perish : But thy throne , O God , is for ever and ever . 2. For the encouragement of our obedience . We serve the God who can give us an everlasting reward . The reward of the next Life is called Eternal Life , an Eternal weight of glory , 2 Cor. 4.17 . Eternal Salvation , Heb. 5.9 .. an Eternal Inheritance , Heb. 9.15 . That place where good Men shall be rewarded is called , everlasting habitations , Luke 16.9 . a house Eternal in the heavens , 2 Cor. 5.1 . As the promise of our future reward is founded in the Goodness of God , and the greatness of it in his Power , so the duration of it in his Eternity . Now what an encouragement is this to us , that we serve him and suffer for him who lives for ever , and will make us happy for ever ? When we serve the great men of this World , tho' we be secure of their affection , yet we are uncertain of their lives ; and this discourageth many , and makes men worship the rising Sun , and many times takes off mens eyes from the King to his Successor : but he that serves God , serves the King everlasting , as the Apostle calls him , who will live to dispence rewards to all those who are faithful to him . 3. For the terrour of wicked men . The Sentence which shall be past upon men at the day of judgment , is call'd Eternal Judgment , Heb. 6.2 . because it decides mens Eternal state ; the Punishment that shall follow this Sentence which shall pass upon the wicked , is called , Everlasting punishment , Matt. 25.46 . Everlasting fire . Matt. 25.41 . Everlasting destruction , 2 Thes . 2.9 . The vengeance of Eternal fire , Jude 7. The smoke of the bottomless pit , is said to ascend for ever and ever , Rev. 14.11 . and the wicked to be tormented day and night , for ever and ever . Rev. 20.10 . Now as the punishment of wicked men is founded in the Justice of God ; and the greatness of it in his Power ; so the perpetuity and continuance of it in his Eternity . The Apostle saith Heb. 10.31 . It is a fearful thing to fall into the hands of the living God ; because he that lives for ever , can punish for ever ; as the Eternal Demerit of sin feeds , and animates , and keeps alive the never dying worm , so the wrath of the Eternal God blows up the Eternal Flame . How should this awaken in us a fear of the Eternal God! Sinners , what a folly is it , for the pleasures of sin , which are but for a season , to incense that Justice which will Punish and torment you for ever ! As good men shall have the everlasting God for their Reward , and their Happiness ; so wicked men shall have him for their Judge and Avenger . We fear the wrath of men , whose power is short , and whose breath is in their nostrils , who can afflict but a little , and for a little while . Dost thou fear man that shall die , and the son of man that shall be made as grass ? and is not the wrath of the Eternal God much more terrible ? Luke 12.4 , 5. And I say unto you , my friends , be not afraid of them that kill the body , and after that have no more that they can do : but I will forewarn you whom ye shall fear ; fear him , who after he hath kill'd , hath power to cast into hell , yea I say unto you , fear him . The wrath of man is despicable , because it hath bounds and limits ; the fury of man can but reach to the body , it can go no further ; it expires with this life , it cannot follow us beyond the Grave : But the wrath of the Eternal God doth not only reach the Body , but the Soul ; it is not confin'd to this Life , but pursues us to the other World , and extends it self to all Eternity . Fear him , who after he hath kill'd , hath power to cast into hell , that is , to inflict Eternal Torments ; Yea , I say unto you , fear him . SERMON XIV . The Incomprehensibleness of God. JOB XI . 7 . Canst thou by searching find out God ? Canst thou find out the Almighty unto perfection ? IN treating of the Properties and Perfections of God , I shall at present consider that which results from the infinite exellency of his Nature and Perfection , compared with the Imperfection of our understandings , which is commonly call'd the Incomprehensibleness of God. This you have expressed here in the words of Zophar , Canst thou by searching find out God ? &c. There is no great difficulty in the words ; Canst thou by searching find out God , potesne pervestigare intima dei , so Castalio Translates it , Dost thou know God intimately , and throughly , within and without ? Canst thou pierce into the center of his Perfections , and dive into the bottom of them ? and , Canst thou find out the Almighty to perfection ? Canst thou find out the Almighty , usque ad ultima , to the very last and utmost of him ? so as thou canst say after a thorough search and enquiry , There is no Perfection in God beyond this , There is nothing of him now that remains to be known ; this he is , and no other ; that he is , and no otherwise ; this he can do , and no more ; hither doth his Knowledge , and Power , and Wisdom reach , and no further . Canst thou do this ? These interrogations have the force of a vehement negation ; as if he had said , no , thou canst not ; God is unsearchable , he is Incomprehensible . The two Questions in the Text seem to be only two several expressions of the same thing . The first Question is undoubtedly general , concerning the Nature and Perfections of God in general ; Canst thou by searching find out God ? Canst thou by the most diligent search and enquiry come to a perfect Knowledge and Undrestanding of him ? The second Question may seem to be a particular instance to the general truth implied in the first question ; he seems to instance in his Power ; as if he had said , God is unsearchable , and then had instanced in a particular Perfection , the power of God. Canst thou by searching find out God ? Thou canst not comprehend the Divine Nature and Perfections in general ; Canst thou find out the Almighty to Perfection ? Consider particularly his Power , and see if thou canst know the utmost of that . But I rather think that the latter Question is altogether the same in sense with the former ; and that the Attribute of Almighty , which is here given to God , is used by way of description , and not intended by way of instance . Canst thou find out the Almighty , that is God , to Perfection ? Which way soever we take the Words , it is not much material ; we may ground this Observation upon them . That God is Incomprehensible . This term or Attribute is a relative term , and speaks a relation between an Object and a Faculty , between God and a Created Understanding ; so that the meaning of it is plainly this , That no Created understanding can comprehend God , that is , have a perfect and exact knowledge of him , such a knowledge as is adequate to the Perfection of the Object : Or thus , the Nature and Perfections of God are above the understanding of any of his Creatures ; it is only his own infinite understanding that can frame a perfect Idea of his own Perfection . God knows himself , his own understanding commprehends his own Perfections : But he is Incomprehensible to his Creatures . Indeed there is nothing more obvious than God ; for he is not far from every one of us , in him we live , and move , and have our Being ; there need no great search to find out that there is a God ; An eternal power and Deity are clearly seen in the things which are made , as the Apostle tells us ; but the manner of the Being , and Proproperties , and Perfections of this God , these cannot be comprehended by a finite understanding . I shall prove the Doctrine , and then apply it . First , For the proof of it . I will attempt it these three ways . I. By way of instance , or induction of particulars . II. By way of conviction . III. By giving the clear reason of it . I. By way of instance . And I shall give you instances both on the part of the Object ; and of the Subject , or the persons who are capable of knowing God in any degree . 1. On the part of the Object . The Nature of God , the Excellency and Perfection of God , the Works and Ways of God are above our thoughts and apprehensions . The Nature of God ; it is vast and infinite , Job 36.26 . God is great , and we know him not . Job 37. 23. Touching the Almighty , we cannot find him out . Psal . 145.3 . His greatness is unsearchable . The Excellencies and Perfections of God ; his Immensity , 2 Chron. 2.6 . The heaven of heavens cannot contain him : The Eternity of his duration , from everlasting to everlasting he is God. We cannot imagine any limits of his presence , nor bounds of his duration : The infiniteness of his knowledge , Psal . 147.5 . his understanding is infinite . When we think of the Wisdom and Knowledge of God , our best way is to fall into admiration , Rom. 11.33 . O the depth of the riches both of the wisdom and knowledge of God! Where the Scripture speaks of those Perfections of God , which the Creatures do in some measure and degree partake of , as his Goodness , and Power , and Wisdom , and Holiness , and Immortality , it attributes them in such a peculiar and Divine manner to God , as doth exclude and shut out the Creature from any claim or share or title to them , Matt. 19.16 , 17. Why Call'st thou me good ; there 's none good but one , that is God. 1 Tim. 6.15 , 16. Who is the blessed and only potentate , who only hath immortality . 1 Tim. 1.17 . The only wise God. Rev. 15.4 . For thou only art holy . In so inconceivable a manner doth God possess these Perfections which he Communicates , and we can only understand them as he Communicates them , and not as he possesses them ; so that when we consider any of these Divine Perfections , we must not frame Notions of them contrary to what they are in the Creature , nor must we limit them by what they are in the Creature , but say , the Goodness and the Wisdom of God are all this which is in the Creature , and much more which I am not able to comprehend ; the transcendent degree , and the singularity of these Divine Perfections , which are communicable , is beyond what we are able to conceive . The Works of God , they are likewise unsearchable ; the Works of Creation and of Redemption . Job 5.9 . Which doth great things , and unsearchable , marvelous , things past finding out : And then he instanceth in the Works of God , Job 26.14 . Lo these are part of his ways : But how little a portion is heard of him ? and the thunder of his voice who can understand ? So that he tells us expresly , we cannot find out the Works of God , we do but know part of them . The question which he puts , Job 37.16 . Dost thou know the wondrous works of him that is perfect in knowledge ? can only be answered by the words of the Psalmist , Psal . 104.24 . O Lord how wonderful are thy works ! in wisdom hast thou made them all . The work of Redemption : In this there shines forth such Wisdom , Mercy , and Love , as our understandings cannot reach ; this work is called the Wisdom of God in a mystery , hidden Wisdom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 2.7 . The Mercy , and Grace , and Love of it is called , the riches of Gods mercy , the exceeding riches of his grace , Eph. 2.4 , 7. Now Riches is when you cannot tell the utmost of them , pauperis est numerare , Eph. 3.18 , 19. That ye may be able to comprehend with all Saints , what is the breadth , and length , and depth , and heighth , and to know the love of Christ which passeth knowledge . When we have the largest apprehensions of this love , so that we think we comprehend it and know it , it passeth knowledge ; yea the Effects of God's Power and Love which he manifests in believers are unspeakable ; for he is able to do for us exceeding abundantly above what we can ask or think , according to the power which worketh in us , Eph. 3.20 . The Peace which guards their souls passeth all understanding , Phil. 4.7 . Those Joys which fill their hearts are not to be expressed . 1 Pet. 1.8 . We read of Joy unspeakable and full of glory . The Happiness which they hope for is inconceivable , 't is that which eye hath not seen , nor ear heard , nor hath entred into the heart of man , which God hath laid up for us . The Ways of God's Providence , they are not to be traced , Psal . 77.19 . Thy way is in the sea , and thy paths in the great waters , and thy footsteps are not known . Eccles . 3.11 . No man can find out the work that God maketh from the beginning to the end . We are but of yesterday , and know nothing . When we look upon Gods Providence , we take a part from the whole , and consider it by it self , without relation to the whole series of his Dispensation ; we cannot see the whole of God's Providence at one view , and never see from the beginning of the Works of God to the end ; therefore our knowledge of them must needs be very imperfect , and full of mistakes , and false judgments of things ; we cannot by our petty and short-sighted designs , judge of the Works of God , and the Designs of Providence ; for our ways are not as his ways , nor our thoughts as his thoughts . but as the heavens are high above the earth , so are his ways above our ways , and his thoughts above our thoughts , Isa . 55.8 , 9. The ways of God's Mercy , Psal . 103. As the heavens are high above the earth , so great is God's mercy . Psal . 139.17 , 18. How precious are thy thoughts unto me ? how great is the sum of them ? If I should count them , they are more in number than the sand . And the ways of God's Judgments ; the severity and greatness of his Judgment is not known , Psal . 90. Who knoweth the power of thy anger ? And who may stand before thee when thou art angry ? And the Reasons of his Judgments are unsearchable , Psal . 36.6 . Thy Judgments are a great deep . Rom. 11.35 . How unsearchable are his Judgments , and his ways past finding out ! These are the Instances on the part of the Object . 2. On the part of the Subject , or the persons capable of knowing God in any measure . The perfect knowledge of God is above a finite Creature 's understanding . Wicked men they are ignorant of God , and full of false apprehensions of him ; the Scripture gives this description of them ; they are those that know not God , 2 Thess . 1. Wicked men are so far from knowing God to Perfection , that they have hardly any true knowledge of him ; for as the man himself is , so will God seem to be to him ; the Idea and Notion which men have of God , is but the picture of their own complexion . To a true knowledge there is required likeness ; a Man's mind must be like the thing he would understand ; therefore the Apostle tells us , the natural , or animal man , doth not receive the things of God , he is not capable of them , because his mind is unsuitable to them , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full of body , and he cannot relish spiritual things ▪ even those Natural notions which wicked men have of God , they are strangely tinctur'd and obscured by the temper of the man ; they are lux sepulta in opacâ materiâ , light buried and hid in matter and darkness , in the blackness of a soul and impure heart ; so that there is no question of them , whither they comprehend God or not . But good men they cannot find out God , they have some false apprehensions of him ; all their apprehensions are dark , have much of obscurity in them ; they know God to Salvation , but not to Perfection ; in this life we do but know God in part , that is , in comparison of the knowledge which our natures are capable of . But I will instance yet higher ; the Angels and the Spirits of just men made perfect ; tho' they have true apprehensions of God , yet they do not arrive to perfect knowledge of him , they cannot pervestigare ultima , know the utmost of God ; the Cherubims themselves are continually looking at the Mercy Seat. To which the Apostle alludes , 1 Pet. 1.12 . when he tells us , the Mystery of God's mercy in the Gospel was a thing which the Angels desired to pry into . In Heaven that which is in part shall be done away , that is , our knowledge shall be perfect as our Natures are capable ; but it shall be finite . When we shall see God face to face , that is , have an immediate vision of him , and see him as he is , that is , not having our understandings tinctur'd by any lust or passion that may darken our mind , or misrepresent the Object ; for the Apostle tells us , we shall see him , because we shall be like him ; yet then we shall have short and unadequate apprehensions of him , we shall still retain our limited Natures and finite understandings . II. By way of Conviction . Dost thou know perfectly the nature of a finite Spirit , the Perfection and the Power of an Angel , how being immaterial they can act upon matter , and move that which can make no resistance to a Spirit ? Dost thou know how they can move themselves to a great distance in a moment , and dart themselves from one part of the World to another ? Dost thou know how man is formed in the lowest parts of the earth , as the Psalmist expresseth it ; and the curious Frame of our Bodies is wrought from such rude Principles in so dark a Shop ? Canst thou give an account how the Soul is united to the Body , by what bands or holds a Spirit is so closely and intimately conjoyned to Matter ? Dost thou know how thy self understandest any thing , and canst retain the distinct Ideas and Notions of so many Objects without confusion ? Dost thou know the least parts of Matter , how they are knit together , and by what Cement they cleave so fast to one another , that they can hardly be separated ? Now if the Creatures be so unsearchable , and the knowledge of these be too hard for thee ; is not the Creator of them much more Incomprehensible , who possesseth all these Perfections which he communicates , and many which cannot be communicated to a Creature ? If in Natural and Sensible Things , maxima pars eorum quae scimus , est minima pars eorum quae nescimus , how much more is it true of God , that our ignorance is more than our knowledge ; when the whole Earth and all the Creatures bear no proportion to him ? Isa . 40.15 , 17. Behold all the Nations of the earth are as the drop of the bucket , and as the small dust of the ballance ; all nations before him are nothing , and are accounted to him less than nothing . III. By shewing you the clear Reason of it , which is this , the disproportion between the Faculty and the Object , the finiteness of our understandings , and the Infiniteness of the Divine Nature and Perfections . God is greater than our hearts , and therefore as he knows more than we do , as the Apostle reasons , 1 John 3.20 . so he is more than can be known by us ; he is too vast an Object for our understanding to entertain , for our minds to receive Thou may'st as well mete out the Heaven with a span , and measure the Waters in the hollow of thy hand , and comprehend the dust of the earth in a little Urn , and weigh the Mountains in some Scales , and the hills in a little Ballance ; as think to circumscribe God in the narrow limits of thy thoughts , or to bring that which is infinite within the compass of that which is finite . And there is not only the vastness and greatness of the Object ; but the Glory and Resplendency of it does so dazle our sight , that we cannot perfectly see it , 1 Tim. 6.16 . He dwelleth in light which no man can approach unto , whom no man hath seen , nor can see . As God is too big , so he is too bright an Object for our understandings ; the presence of his Glory overpowers our minds , and bears down our Faculties , and conquers our understandings . I come now to apply this Doctrine of the Incomprehensibleness of the Divine Nature . If the Nature , and Perfections , and Ways , and Works of God be Incomprehensible , and past finding out , I. It calls for our Admiration , and Veneration , and Reverence . These are the best apprehensions of him , that is Incomprehensible ; a silent Veneration of his Excellencies , is the best acknowledgment of them . We must admire what we cannot apprehend or express , Zach. 9.17 . How great is his goodness , and how great is his beauty ? The best way to celebrate the praises of God , is that which Nehemiah useth Nehem. 9.5 . And blessed be thy glorious name , which is exalted above all blessing and praise . When ever we speak or think of God , we necessarily detract from his Perfections ; but even this necessity is glorious to him , and this speaks his Perfection , that the highest finite understanding must have imperfect thoughts of him . We should make up in Reverence and Veneration what we fall short of in knowledge . Reverence is an acknowledgment of distance ; by our reverence of the Divine Majesty , we should best awe our hearts , in a sense of the distance which is between his infinite Nature and Perfection , and our finite apprehensions . Worldly greatness will cause wonder , the thoughts of Earthly Majesty will compose us to Reverence ; how much more should those excellencies which are beyond what we can imagine ! Isa . 6. you have there God represented sitting upon his throne , and the Seraphims about him , which are described to us as having each six wings , and with twain they cover their faces . Creatures of the brightest understanding , and the most exalted purity and Holiness , cover their faces in the presence of God's glory , they choose rather to venerate God than look upon him II. This calls for humility and modesty . The consideration of God's unsearchable Perfections should make the haughtiness of man to stoop , and bring down his proud looks , and God alone should be exalted . The thought of God's Excellency should abase us , and make us vile in our own eyes , it should make all those petty Excellencies that we pride our selves in to vanish and disappear . Those treasures of wisdom and knowledge which are in God , should hide pride from man. It should hide those little parts and gifts which we are so apt to glory in , as the Sun hides the Stars . When we consider God , we should be so far from admiring our selves , that we should with an humble thankfulness wonder that God should regard such inconsiderable nothings as we are . Psal . 8.1 , 3 , 4. O Lord our God , how excellent is thy name in all the earth ! who hast set thy glory above the heavens . When I consider the heavens , the work of thy fingers , the Moon and the Stars which thou hast ordained ; what is man , that thou art mindful of him ? or the Son of man , that thou visitest him ? He that considers the Glory of God , and the greatness of his Works , will think so meanly of himself , that he will be astonisht that God should mind him or visit him . This is a noble strain of humility in David , by which he acknowledgeth that the greatest King of the Earth , how considerable soever he may be in respect of men , is yet but a pitiful thing to God. When we speak to God , we should do it with great humility , Eccles . 5.2 , 3. Let thy words be few , for God is in heaven , and thou upon earth . We should say to God , Job 37.19 . Teach us what we shall say unto thee , for we cannot order our speech by reason of darkness . And when we think or speak of him , we should do it with great modesty ; we should not rashly pronounce or determine any thing concerning God. Simonides being ask'd what God was , desired one days time to consider , then he desired two , and then four . The more we think of God , the less peremptory shall we be in defining him . He that considers that God is Incomprehensible , will not pretend to know all the ways of infinite knowledge , and the utmost of infinite Power , and all the Reasons of God's Ways and Providences . He that rightly values his own short understanding , and the unlimited Perfections of God , will not be apt to say , this God cannot do , this he cannot know , such ways are not agreeable to his wisdom . He that knows God and himself , will be modest in these cases , he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abstain from all peremptory pronouncing in these matters ; he considers that one man many times differs so much from another in knowledge and skill of working , that he can do those things which another believes impossible : but we have pitiful thoughts of God , if we think the differerce between one man and another , is any thing to the vast distance that is between the Divine Understanding and our ignorance , the Divine Power and our weakness , the Wisdom of God and the folly of men . III. The Incomprehensibleness of God's Perfections calls for the highest degree of our affection . How should we fear this great and glorious God! Psal . 90.11 . Who knoweth the power of thine anger ? even according to thy fear , so is thy wrath . Fear is the most infinite of all our passions , and fills us with the most endless jealousie and suspicions ; God's wrath is greater than our fear , according to thy fear so is thy wrath . How should we love him , when we are astonisht with admiration of God's goodness , and say , how great is thy goodness , and how great is thy beauty ! Behold , what manner of love the father hath bestowed upon us ! How great should our love be to him ! What manner of love should we return to him ! This calls for the highest degree of our Faith. With what confidence should we rely upon him , who is able to do for us exceeding abundantly above what we can ask or think ! To conclude , This requires the highest degree of our service : How should our hearts be enlarged to run the ways of his commandments , who hath laid up for us such things , that eye hath not seen , nor ear heard , nor have entred into the heart of man ! SERMON XV. God the first Cause , and last End. ROM XI . 36 . For of him , and through him , and to him are all things , to whom be Glory for ever . Amen . HAving consider'd the more Eminent and Absolute Perfections of the Divine Nature , as also that which results from the infinite Excellency and Perfection of God , compar'd with the Imperfection of our Understandings , I come in the last place to treat of such as are merely and purely Relative ; as that He is the first Cause , and the last End of all things ; to which purpose I have chosen these words of the Apostle , for the Subject of my present Discourse ; For of him , and through him &c , The dependence of these Words upon the former is briefly this . The Apostle had been speaking before in this Chapter , several things that might tend to raise us to an Admiration of the Wisdom , and Goodness , and Mercy of God , in the dispensation of his Grace , for the Salvation of men , both Jews and Gentiles , and therefore would have us ascribe this work wholly to God ; the contrivance of it to his Wisdom , and not to our own counsel , v. 34. For who hath known the mind of the Lord ? and who hath been his counsellour ? and the bestowing this grace , to his free Goodness and Mercy , and not to any desert of ours , v. 35. Or who hath first given to him , and it shall be recompensed to him again ? Yea , and not only in the dispensation of Grace , but of all good things ; not only in this work of Redemption , but also of Creation , God is the Fountain , and Original , and first Cause , from whence every thing proceeds ; and the last End , to which every thing is to be referr'd . For of him , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from him , the efficient Cause producing all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by , or through him , as the efficient conserving Cause of all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to him , as the final Cause of all things , and the End for which they were made . The Proposition I shall speak to is , that God is the first Cause , and last End. First , I shall a little Explain the Terms . Secondly , Confirm the Proposition . Thirdly , Apply it . First , For the Explication of the Terms . I. That God is the first Cause signifies , 1. Negatively , that he had no Cause , did not derive his Being from any other , or does depend upon any other Being ; but that he was always , and eternally of himself . 2. Positively , that he is the Cause of all things besides himself , the Fountain and Original of all Created Beings , from whom all things proceed , and upon whom all things depend ; or , that I may use the expression of Saint John , Joh. 1.3 . which I know is appropriated to the Second Person in the Trinity , By him all things were made , and without him was nothing made that was made . So that when we attribute to God , that he is the first , we mean , that there was nothing before him , and that he was before all things , and that all things are by him . II. The last End , that is , that all things refer to him ; that is , the design and aim of all things that are made , is the Illustration of God's Glory some way or other , and the manifestation of his Perfections . Secondly , For the Confirmation , I shall briefly , according to my usual Method , attempt it these two ways . I. By Natural light . The Notion of a God contains in it all possible Perfection . Now the utmost Perfection we can imagine is , for a Being to be always of it self , before all other Beings , and not only so , but to be the Cause of all other Beings ; that is , that there should be nothing , but what derives its Being from him , and continually depends upon him ; from whence follows , that all things must refer to him , as their last End. For every wise Agent acts with design , and in order to an End. Now the End is that which is best , which is most worthy the attaining , and that is God himself . Now his Being and Perfections are already , and the best next to the existence of his Being and Perfections , is the manifestation of them , which is called God's Glory ; and this is the highest End that we can imagine , to which all the Effects of the Divine Power and Goodness , and Wisdom do refer . And that these Titles are to be attributed to God , is not only reasonable , when it is revealed and discovered , but was discovered by the Natural light of the heathens . Hence it was that Aristotle gives to God those Titles of the first Being , the first Cause , and the first Mover ; and his Master Plato calls God the Author , and Parent of all things , the Maker and Architect of the World , and of all Creatures ; the Fountain and Original of all things . Porphyry calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first , from whence he Reasons to this sense , that he is the ultimate end , and that all things move towards God , that all motions center in him ; because , saith he , it is most proper and natural for things to refer to their Original , and to refer all to him , from whom they receive all . Antoninus , the Emperour and Philosopher , speaking of Nature ( which with the Stoicks signified God ) hath these words , which are so very like these of the Apostle , that they may seem to be taken from him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Of thee are all things , in thee are all things , to thee are all things . II. From Scripture . Hither belong all those places where he declares himself to be the first , and the last , Isa . 41.4 . Who hath wrought and done it , calling the generations from the beginning ? I the Lord , the first , and with the last . I am he . Isa . 43.10 . Before me there was no God formed , ( or as it is in the margin ) there was nothing formed of God , neither shall there be after me . Isa . 44.6 . I am the first , and I am the last , and besides me there is no God. Isa . 48.12 , 13. I am the first , I also am the last , my hand hath laid the foundation of the earth , my right hand hath spread the heavens ; which is as much as to say , he made the World , and was the first Cause of all things . Rev. 1.8 . I am Alpha and Omega , the beginning and the end , saith the Lord , which is , and which was , and which is to come . But more expresly , 1 Cor. 8.6 . But to us there is but one God , the father , of whom are all things , and we by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we to him , and for him . Acts 17.24 . God that made the world , and all things therein . v. 25. He giveth to all life , and breath , and all things . v. 28. In him we live , and move , and have our Being . v. 29. For as much then as we are the off-spring of God. Hither we may refer those Texts which attribute the same to the Second Person in the Trinity , as the Eternal Wisdom and Word of God , whereby all things were made , Joh. 1.3 . All things were made by him , and without him was nothing made , that was made , v. 10. And the World was made by him . 1 Cor. 8.6 . And one Lord Jesus Christ , by whom are all things , and we by him . Eph. 3.9 . God , who Created all things by Jesus Christ . Col. 1.16 . By him were all things Created that are in heaven , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were Created by him , and for him , and he is before all things , and by him all things consist . Heb. 1.2 . By whom also he made the Worlds . And , v. 3. Vpholding all things by the word of his power . Thirdly , and lastly , to apply this Doctrine . Vse . First , If God be the first Cause of all things , who did at first produce all Creatures , and does since Preserve them and Govern them , and disposeth of all their concernments , and orders all things that befal them , from hence let us learn , 1. With Humility and Thankfullness to own and acknowledge , and admire and bless God as the Author and Original of our Being , as the Spring and Fountain of all the Blessings and good things that we enjoy . If we do but consider what these words signifie , that God is the first Cause of all things , we shall see great Reason to own and acknowledge , to adore and praise him , and that with the greatest humility ; because we have not given him any thing , but have received all from him ; he is the Cause of all things , who did freely and of his own good will and pleasure communicate Beings to us , without any constraint or necessity , but what his own goodness laid upon him , Rev. 4.11 . Thou art worthy , O Lord , to receive glory , and honour , and power ; for thou hast Created all things , and for thy pleasure they are and were Created . We could not , before we were , deserve any thing from him , or move him by any Arguments , or importune him by intreaties to make us ; but he freely gave us Being ; and ever since we depend upon him , and have been preserved by him , and cannot subsist one moment without the continued influence of the Power and Goodness which first called us out of nothing . He is the Author of all the good , and the Fountain of all those Blessing , which for the present we enjoy , and for the future hope for . When he made us at first , he designed us for Happiness ; and when we by our sin and wilful mascarriage fell short of the Happiness which he design'd us for , he sent his Son into the World for our recovery , and gave his life for the Ransom of our Souls . He hath not only admitted us into a new Covenant , wherein he hath promised pardon , and eternal life to us ; but he hath also purchased these Blessings for us , by the most endearing price , the blood of his own Son , and hath saved us in such a manner as may justly astonish us . Upon these Considerations we should awaken our selves to the praise of God , and with the holy Psalmist , call up our Spirits , and summon all the Powers and Faculties of our Souls , to assist us in this Work , Psal . 103.1 , 2 , 3 , 4. &c. Bless the Lord , O my Soul , and all that is within me bless his holy name ; bless the Lord , O my Soul , and forget not all his benefits ; who forgiveth all thy iniquities , who healeth all thy diseases , who redeemeth thy life from destruction , who crowneth thee with loving kindness , and tender mercies ; 't is he that satisfies our Souls with good things , and crowneth us with tender mercies , and loving hindness ; that hath promised Eternal Life and Happiness to us , and must confer and bestow this upon us ; Therefore our Souls and all that is within us should bless his holy name . 2. If God be the first Cause , that is , orders all things that befall us , and by his Providence disposeth of all our concernments , this should teach us with patience , and quietness , to submit to all Events , to all evils and afflictions , that come upon us , as being disposed by his wise Providence , and coming from him . We are apt to attribute all things to the next and immediate Agent , and to look no higher than Second Causes ; not considering that all the motions of Natural Causes are directly subordinate to the first Cause , and all the actions of free Creatures are under the Government of God's wise Providence , so that nothing happens to us besides the design and intention of God. And methinks this is one particular Excellency of the style of the Scripture above all other Books , that the constant Phrase of the Sacred Dialect is to attribute all Events ( excepting sins only ) to God , so that every one that reads it cannot but take notice , that it is wrote with a more attentive consideration of God than any other Book , as appears by those frequent and express acknowledgments of God as the Cause of all Events ; so that what in other Writers would be said to be done by this or that Person , is ascribed to God. Therefore it is so often said , that the Lord did this , and that , stirr'd up such an Enemy , brought such a Judgment . And we shall find that holy men in Scripture make excellent use of this consideration , to argue themselves into patience and contentedness in every condition . So Eli , 1 Sam. 3.18 . It is the Lord , let him do what seemeth him good . So Job , he did not so consider the Sabeans and Chaldeans who had carried away his Oxen and his Camels , and slain his Servants ; nor the Wind which had thrown down his House , and kill'd his Sons , and his Daughters ; but he looks up to God , the great Governour and Disposer of all these Events ; The Lord giveth , and the Lord hath taken away , blessed be the name of the Lord. So David , Psal . 39.9 . I was dumb and spake not a word , because thou Lord didst it . So our Blessed Saviour , when he was ready to suffer , he did not consider the malice of the Jews , which was the cause of his death ; but looks to a higher hand ; the cup which my father gives me to drink , shall not I drink it ? He that looks upon all things as coming from second Causes , and does not eye the first Cause , the good and wise Governour , will be apt to take offence at every cross and unwelcome accident . Men are apt to be angry , when one flings Water upon them as they pass in the Streets ; but no man is offended , if he is wet by Rain from Heaven . When we look upon Evils as coming only from men , we are apt to be impatient , and know not how to bear them ; but we should look upon all things as under the Government and disposal of the first Cause , and the Circumstances of every condition as allotted to us by the wise Providence of God ; this Consideration , that it is the hand of God , and that he hath done it , would still all the murmurings of our Spirits . As when a Seditious Multitude is in an uproar , the presence of a grave and venerable person will hush the noise , and quell the tumult ; so if we would but represent God as present to all actions , and governing and disposing all Events , this would still and appease our Spirits , when they are ready to riot and mutiny against any of his Dispensations . Vse the Second . If God be the last End of all , let us make him our last End , and refer all our Actions to his glory . This is that which is due to him , as he is the first Cause , and therefore he does most reasonably require it of us . And herein likewise the Scripture doth excel all other Books , that is , doth more frequently and expresly mind us of this End , and calls upon us to propose it to our selves as our ultimate aim and design . We should love him as our chief End , Mat. 22.37 . Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind . Thus to love God is that which , in the language of the Schools , is loving God as our Chief End. So likewise the Apostle requires , that we should refer all the Actions of our lives to this End , 1 Cor. 10.31 . Whether ye eat or drink , do all to the glory of God ; that we should glorifie him in our souls , and in our bodies , which are his . He is the Author of all the powers that we have , and therefore we should use them for him ; we do all by him , and therefore we should do all to him . And that we may the better understand our selves as to this duty , I shall endeavour to give satisfaction to a Question or two which may arise about it . First , Whether an actual intention of God's Glory be necessary to make every Action that we do , good and acceptable to God ? Answ . 1. It is necessary that the glory of God either Formally or Virtually should be the ultimate end and scope of our lives , and all our Actions ; otherwise they will be defective in that which in moral Actions is most considerable , and that is the End. If a man should keep all the Commandments of the Gospel , this excepted of making God's glory his Supreme End , only with a design to gain reputation , or some other advantage in the World , this very thing would vitiate all , and render him unacceptable to God. 2. It is very requisite and convenient , as a good sign , that we should very frequently , actually think upon , and intend this End ; for if it be very much out of our thoughts , we have some reason to be jealous of our selves , that we do not intend it at all . 3. It is so far from being necessary , that we should in every Action have this intention of God's glory , that it is not morally possible that we should ; no more than it is possible , that a man that goes a Journey of a thousand miles , should every step he takes have actual thoughts of his Journey 's end : nor is it more necessary ; for consideration of the end is only so far necessary , as it is necessary to guide and quicken us in the use of means ; as it is not necessary for a man to think of his journey's end , further than to direct and excite him to go thither . And this appears further by the contrary ; it is not necessary to make a sinful Action , that a man should Formally , much less Actually intend God's dishonour ; it is enough to constitute a man a wicked man , if he willingly transgress God's Law , the doing whereof does by consequence reflect a dishonour upon him : so on the other hand , it is sufficient to make an Action good and acceptable , if it be conformable to God's Law , and such as by consequence redounds to God's glory . Second Question . Whether the Glory of God may , or ought to be considered , as an End separate and distinct from our own Happiness ? Answ . I shall speak but briefly to this , because I have elsewhere spoken to it ; but in that little which I have to say for satisfaction to this Question , I will proceed by these steps . I. By the glory of God , we mean the Demonstration , or Illustration , or Manifestation of some or all of his Perfections , more especially his Goodness , and Mercy , and Justice , and Wisdom , and Power , and Holiness . II. It is plain that the manifestation of some of these Perfections is a thing that may be separated from the Happiness of a Creature ; for his Holiness , and Justice , and Power , may and shall be manifested in the final and eternal ruin of impenitent sinners . III. The Manifestation of any of God's Perfections , ought many times to be propounded by us as an end distinct and separate from our respective Happiness ; such a Happiness , as respects only some particulars , and some particular duration , in opposition to absolute and Eternal Happiness . In this sense our Saviour says , that he sought not his own Glory , but the Glory of him that sent him ; by which he does not mean , that he quitted everlasting Glory and Happiness ; but that in order to the glory of God , he did for a time lay aside his own glory , and divest himself of it while he was in this World ; for the Apostle tells us , that he was encouraged to do this out of a respect to a greater glory , Heb. 12.2 . Who for the Joy that was set before him , endured the Cross , despising the shame , and is set down at the right hand of the throne of God. And in this sense , we are to understand the command of self-denial in the Gospel , with reference to our particular or temporal , not our eternal interest ; and that it is no more , is plain from the Argument our Saviour uses to encourage this self-denial , the promise of a far greater Happiness than that we deny ; no man that forsakes father and mother for my sake , but shall have eternal life ; And proportionably we are to understand those Commands of loving Christ more than our selves , that is , more than any temporal interest ▪ IV. The manifestation of any of God's Perfections , neither ought nor can reasonably be propounded by us , as an End separated from , or opposite to our Eternal Blessedness ; that is , we cannot naturally or reasonably desire the glory of God should be advanced , tho' it were to our final ruin , either by annihilation , or eternal misery . 1. We cannot either naturally , or reasonably desire God should be glorified by our annihilation . ( 1. ) Not naturally . Because such a desire would be directly contrary to the natural desire of self-preservation , which God himself hath planted in us , and is most intimate and essential to our Natures . ( 2. ) Not reasonably . Because it is utterly unimaginable , how God can be glorified by the annihilation of a Creature . All the Attributes that we can imagine can be manifested herein , are Power and Soveraignty ; his Power hath already been as much manifested in creating and making the Creature out of nothing , as it can be by reducing it into nothing ; for to Create is the very same demonstration of Power , as to annihilate . And as for his Soveraignty , God will never manifest that in contradiction to his Goodness , or Wisdom , or any other Perfection of the Divine Nature . To unmake a Creature , and take away the Being which he had given , would argue either a failure of his Goodness toward the Creature , or that he did repent he had made it , which would reflect upon his Wisdom and Constancy . I do not say , that in Justice God cannot annihilate a Creature ; far be it from me ; for what he gave was his own , and he may without any wrong to the Creature take it again . 2. Much less can we naturally desire that God should be glorified in our Eternal Misery . The Reasons which I gave about annihilation are stronger here ; therefore we cannot naturally desire it ; nor reasonably , for the demonstration of his Power , or Soveraignty , or Justice , or Holiness , which I think are all the Attributes which we can imagine to be glorified hereby . Not as the Manifestation of his Power ; for that would be as much manifested in the Happiness , as Misery of the Creature : Not of his Soveraignty ; for God will not manifest that in contradiction to his Goodness , upon which nothing can reflect more , than merely , pro arbitrio , for his pleasure , to make an innocent Creature for ever miserable : Not his Justice , and Holiness ; for these presuppose sin and demerit in the Creature , out of hatred to which he makes it miserable ; but God hath declared that he esteems himself more glorified by the Obedience and Happiness of his Creatures , than by their sin and destruction ; and if it were reasonable to desire the Justice and Holiness of God might be glorified in my eternal ruin , which I have deserved by sin , this would plainly follow from it , that it were reasonable to sin , that Justice might abound , which of the two is a greater Absurdity , than that which the Apostle condemns , of sinning that grace may abound . V. There is a strict and inviolable connexion between the greatest glory of God ; and our Obedience and Happiness : I say , between his greatest glory ; because he esteems himself more glorified by the Obedience and Happiness of his Creatures , than by their ruin and misery ; and that we may believe it , we have his Oath for it , As I live , saith the Lord , I delight not in the death of a sinner , but rather that he should turn , and live . And it is observable , that the Apostle , in 1 Cor. 10.31 , 32 , 33. Whether ye eat or drink , or whatsoever ye do , do all to the glory of God , giving none offence , neither to the Jews , nor to the Gentiles , nor to the Church of God ; even as I please all men , in all things , not seeking mine own profit , but the profit of many that they may be saved ; explains the glorifying of God , by edifying , and promoting the Salvation of others . VI. We may consider the glory of God , as some ways distinct from our Happiness ; that is , we may consider the manifestation of his Goodness , and Mercy , and Wisdom , in our Happiness , as that which results from it : but this is not enough to make it a distinct End , but the same diversly consider'd ; as the publick good is that which results from the general good of particular Persons , but cannot reasonably be propounded by any man , as an End distinct from the general Happiness of particular Persons , without ruining and destroying the Notion of publick good . VII . Tho' considered as we are particular Beings , we can have no greater End than our own Happiness , in which God is eminently glorified , yet as we are part of the whole Creation and Workmanship of God , which is the noblest consideration of our selves , the glory of God which results from the manifestation of all his Perfections in and about his Creatures , is precisely our ultimate End , and yet not an End really distinct from our own Happiness ; and therefore it is most proper , and becoming , and agreeable to the wise style of Scripture , to give our End its denomination , not from the more particular and narrow , but the more noble consideration of our selves , as we are parts of the whole Creation and Workmanship of God ; as it is more generous and becoming for the Members of a Civil Society to mention the publick good as their End , than their private Happiness and Advantage , tho' that be so really and effectually promoted by the publick good . Thus I have finish'd what I propos'd on this Argument , and concerning the Attributes of God in general ; Of whom , and through whom , and to whom are all things . To Him be Glory for ever . Amen . FINIS . ADVERTISEMENT . THE Sermons concerning the Divine Attributes , contained in this , and the former Volume , having not been transcrib'd , and consequently not printed , in the Order in which they were preach'd , and there being also two other Sermons publish'd by the most Reverend Author himself , relating to the Divine Being ; It may not be unacceptable to the Reader , to present him with a Scheme of the Order in which they seem to have been design'd ; viz. 1 Serm. Concerning the Existence of God , or the Unreasonableness of Atheism . Job 28.28 . 1 Serm. Concerning the Unity of the Divine Nature , and the B. Trinity . 1 Tim. 2.15 . These two publish'd by the Author . These following from the Originals , by Dr. Barker .   Vol. pag. The Perfection of God. 2 Serm. Matth. 5.48 . 6 ● The Happiness of God. 1 Serm. 1 Tim. 1.11 . 6 67 The Unchangeableness of God. 1 Serm. Jam. 1.17 . 6 97 The Spirituality of the Divine Nature . 1 Serm. John 4.24 . 7 299 The Immensity of the Divine Nature . 1 Serm. Ps . 139.7 , 8 , 9 , 10. 7 331 The Eternity of God. 1 Serm. Ps . 90.2 . 7 355 The Knowledge of God. 2 Serm. 1 Sam. 2.3 . 6 121 The Wisdom of God. 1 Serm. * Jude 25. 6 187 The Wisdom of God in the Creation . 1 Serm. Ps . 104.24 . 6 219 The Wisdom of God in his Providence . 1 Serm. 1 Pet. 5.7 . 6 243 The Wisdom of God in the Redemption of Mankind . 1 Serm. 1 Cor. 1.24 . 6 275 The Justice of God , in the distribution of Rewards and Punishments . 1 Serm. Gen. 18.25 . 6 305 The Truth of God. 1 Serm. Deut. 32.4 . 6 337 The Holiness of God. 1 Serm. 1 Pet. ● . 16 . 6 369 The Goodness of God. 4 Serm. Ps . 145.9 . 7 1 The Mercy of God. 1 Serm. Numb . 14.18 . 7 105 The Patience of God. 2 Serm. 2 Pet. 3.9 . 7 143 The Long-Suffering of God. 2 Serm. Eccl. 8.11 . 7 193 The Power of God. 1 Serm. Psal . 62.11 . 7 265 The Incomprehensibleness of God. 1 Serm. Job 11.7 . 7 377 God the first Cause , and last End. 1 Serm. Rom. 11.36 . 7 403 Notes, typically marginal, from the original text Notes for div A62579-e760 Vol. VII . Notes for div A62579-e2670 Vol VII . Notes for div A62579-e4320 Vol. VII . Notes for div A62579-e6920 Vol. VII . This Sermon was preach'd before the late happy Revolution . Notes for div A62579-e8470 Vol. VII . Notes for div A62579-e11320 Vol VII . Notes for div A62579-e13530 Vol. VII . Notes for div A62579-e15360 Vol. VII . Notes for div A62579-e17830 Vol. VII . Notes for div A62579-e19050 Vol. VII· Notes for div A62579-e21650 Vol. VII· Notes for div A62579-e24400 Vol. VII . Notes for div A62579-e26540 Vol. VII . Notes for div A62579-e28800 Vol. VII . Notes for div A62579-e30720 Vol. VII . Notes for div A62579-e32730 * [ In which also the Majesty and Glory , the Dominion and Soveraingty of God , are treated of . ] 
A47631	----	A treatise of the divine promises in five bookes : in the first, a generall description of their nature, kinds, excellency, right use, properties, and the persons to whom they belong : in the foure last, a declaration of the covenant it selfe .../ by Edvvard Legh ... Leigh, Edward, 1602-1671. 1641 Approx. 569 KB of XML-encoded text transcribed from 267 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A47631 Wing L1014 ESTC R19654 12675736 ocm 12675736 65538 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47631) Transcribed from: (Early English Books Online ; image set 65538) Images scanned from microfilm: (Early English books, 1641-1700 ; 360:11) A treatise of the divine promises in five bookes : in the first, a generall description of their nature, kinds, excellency, right use, properties, and the persons to whom they belong : in the foure last, a declaration of the covenant it selfe .../ by Edvvard Legh ... Leigh, Edward, 1602-1671. The second impression / [49], 458, [20] p. Printed by George Miller, and are to be sold by Thomas Underhill ..., London : 1641. Reproduction of original in British Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Promises. Christian life -- Early works to 1800. Man (Theology) 2004-03 TCP Assigned for keying and markup 2004-06 SPi Global Keyed and coded from ProQuest page images 2004-07 Jonathan Blaney Sampled and proofread 2004-07 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A TREATISE Of the DIVINE PROMISES . In five Bookes . In the first , A generall description of their nature , kinds , excellency , right , use , properties , and the persons to whom they belong . In the foure last , A declaration of the Covenant it selfe , the bundle and Body of all the Promises , and the Speciall Promises likewise , which concerne a mans selfe , or others , both Temporall , Spirituall and Eternall . By EDVVARD LEGH , Master of Arts of Magdalen Hall in Oxford . Godlinesse hath the Promises of the life that now is and of that which is to come , 1 Tim. 4 8. Whereby are given unto us exceeding Great and Precious Promises , that by these yee might be made partakers of the Divine nature , 2 Pet. 1.4 . Having therefore these Promises , let us cleanse our selves from all filthinesse of flesh and Spirit , perfecting Holin●sse in the feare of GOD , 2 Cor 7.1 . The second Impression corrected and inlarged by the Authour . London Printed by George Miller , and are to be sold by Thomas Vnderhill at the Mayden-head in the Poultry , MDCXLI . TO THE RELIGIOVS , VERTVOVS AND Every way Accomplisht Lady , ●nd his much honoured good Mother , the Lady RU●H'● CUDAM●●E . N●●le Lady , and my worthy Mother ; THERE are two chiefe reasons why I dedicated this Trea●ise of the Promises unto your Ladyship First the excellency of the subject , with which I know you are much affected , 〈◊〉 My neare relation and engagement unto your Self . I deemed none fit to patronize such a work , but some noble Theophilus , or Elect Lady ; and to have sought a remoter Friend having one so neere and proper , might have bin construed folly . I wish the Booke may give content unto your Selfe , and others of Gods people , and then I doubt not , but the dedication of it unto a Christian , and such * a Christian , will be approv'd . The knowledge of the Promises is necessary for Christians , who do , or ought to live by faith , and therfore this Treatise ( I conceive ) may be generally usefull unto them both for the right performance of holy duties , the exercise of divine graces , and likewise to uphold the soule in all manner of distresses . 1 It will be very usefull for the right performance of any good duty . What better motive to and help for prayer , hearing , reading , meditation , conference , &c. then to call to mind Gods gracious promises which he hath made to assist us in those services , and to accept them rightly performed ? but because I handle this point in the Treatise it self , mentioning the speciall promises made to particular duties , I will here proceed after another manner , and shew , how there are Promises in Scripture for every Commandement . For the first Commandement How many Promises are made to the true knowledge of God , Psalm 91.14 . to the true acknowledgement of God , Pro 6.3 . to the love of God , Pro. 8.17 . Iohn 14.23 . Cor. 8.3 . Iohn 16.27 . to confidence in God , Ps. 125.1 . Ier. 177 , 8. Ps. 55.22 . Esay 40.31 Rom. 5.5 . Ps. 1●0 . 5 , 6 , 7. Esay ●6 . 3 . to the Feare of God , Ps. 33.18 . Ps 115.13 . Ps. 111.5 . Lu●● . 50 . ●ro . 1.7 . Pro. ●9 . 10 , 11. Pro. 14.27 . & 15 33. Pro 22 4 Ps 111.10 . Pro. 10.27 . For the second , there is a promise annexed unto it , Exo ●0 . 6 . Deut. 5.10 . and others likewise made in Scripture to all holy duties , as Iam : 4.8 . & . Isa : 12.3 . and specially to prayer , Rom : 8.16 . Iam : 1.5 . Reading , Pro : 1.23 . Fasting Ma● 6.18 . Conference , Ma● . 3 16 17. Meditation , Ps : ● . 2. For the 3 Commandement , there are many promises made to those , who glorifie Gods name , Ps. 50.23 . Mat : 10.32 & 5.11 . & 12.37 . For the 4 Commandement , See , Lev : 26.2 , 3 , 4. Esa 56.2 3 , 4 5 , 6 , 7. Eze : ●0 12 , 20. Esa 58.13 , 14. Ier. 17.24 , 25 , 26 For the 5 Commandement , there is an expresse promise in it to that speciall duty it injoyneth , Exo : 20.12 . & in other places of Scripture , there are promises to such as being elders in yeers give good example to their youngers , and are teachers of good things , Esa 65.20 , 22. Iob 25.26 , to good Princes , Prov : 20 , 28 & 29.19 . 1 King. 2 , 1 , 2 , 3 , 4. Deu : 17.19 , 20. to good Ministers , 1 Pet. 5 , 2 , 3 , 4 , to the husband that is loving and kind to his wife , Pro. 3● . 10 , 1● , 12. to the wife that is loving & reverend to her husband , and wife and carefull in the education of her children , Pro 31.28 , 29 , 31. 1 Tim : 2.15 to good Masters , Pro. 5.33 . Deu. 5 , 18 , Ephes. 5.8 , 9. to good Parents , Pro. 10.1 . & 23 24 , 25. to obedient children , Eph ; 6.3 . Gen : 9.27 . of spiri●uall things , Col. 3.20 Ps , 117 8. Ier : 35.19 . Pro : 1.9 . & 6 23 24. to Subjects , Ier. 29.7 . Rō . 8 13.3 , 5. Pet. 2.15 . to Servants Pro. 17.2 . Col. 3.24 . Eph. 6.8 . to those which do honour the faithfull Ministers of Gods word , Iohn 13 20. Mat. 10.41 to those that honor their Elders in years , 1 Pet. 5.5 . Luke 1● . 1 . For the 6. Commandement , there are many promises in Scripture made unto those , who shall seek to preserve the life of their neighbour , 1 Iohn 4 12. Mat. 6.14 . Mat. 25.40 . Pro. 25.21 , 22. Mat 5 ▪ 7 , 9. Pr. 14.29 . & 16 . 3● . Iam. 1.4 . Psalme 25.9 . Proverbes 1● . 20 . Ps. 133.1 . Luke 6.35 , 37 Pro. 29.7 , 22. & 21.3 , 21. Esa 3. ● . 1● . Eccl. 10.4 . & also to the meek Mat. 5.5 . Psa. 37.11 . to the gentle , and such as forgive offences , Mat. 6.14 , 15 Luke 6.27 . to those that are of a peaceable and quiet spirit , desirous of peace , 1 Pet 3.10 , 11 , 22. Pr. 20.22 , to the peace-makers , Mat. 5.9 . Pro 12.20 to the mercifull , Mat. 5.7 , 2 34. to those that are kind to their enemies , Luke 6.35 . For the 7 Commandement , Chastity is a fruit of the Spirit , Gal. 5.22 . and there are promises to it , 1 Cor. 6.19 Eze. 18.6 , 9. For the 8 Commandement , See Heb. 13.16 . Mat. 5.7 . Deu. 5.10 . & 24 . 1● , 13 , 19. Esay 58.8 . Eze. 18. ● . Pro. 11.26 . & 19.17 . Pro. 21. ● , 21. & 22 9. & 28.27 . Ps. 14.5 . Ps. 116.6 Mat. 6.4 . & 10 42. Lu. 6.38 & 11.41 . & 14.14 . & 18.22 . 2 Cor. 9.10 . Pr. ● . 10 . God promiseth a temporall and eternal benediction to those that are righteous & bountifull to the ●core , Ps. 1● . 5 . & 112.9 . There are promises also to righteousnes , or just dealing , Mat. 6.33 . Pro. 10. & 1● 1. Pro ●8 . ●0 . to the publik Magistrate ●hat dealeth justly in judgement , Pro. 16.12 . & 25.5 . & 15.27 . & 28.16 . to the private person that dealeth justly , Deut. 25.15 . to him that being just useth diligence in his calling , Pro. 10.4 . & 12.24 . For the 9 Commandement , See 1 Pet. 3.10 . Lu. 6.37 . Gen 1● . 3 . Pro. ●3 . 2 . & 18.20 . & 20.15.22 . most ample goods are promised to those that speake the truth from the heart , Ps. 15.9 . Pro. 12.19 23. For the 10 Commandement , See 2 Pet. 1.4 . Mat. 5.8 . Iam 4.5.6 . 2 Cor. 1● . 9 . Pro. 22.5 , 11. Ps. 24.4 , 5. & 3. ● . Pro ! 14 . 2● . Thus graciously doth God deale with his people , he might out of his absolute soveraignty over us , command only , and we were bound then to obey ; but he is pleased ( the better to quicken us to obedience ) to annex these gracious promises , to his righteous Commandements , and those that truly performe the duty which he commands , shall undoubtedly receive the mercy , which he promiseth . Secondly , this Treatise of the Promises , may be useful ( I suppose ) for the quickning and exercising al holy graces . How doth the sound knowledge and frequent meditation of Gods sweet and precious Promises , strengthen Faith , quicken hope , in flame zeal , confirm patience , and foster al the graces of Gods Spirit ? When we stagger through unbelif , and are tempted to doubt of any thing , if we would have recourse to the promises , they would uphold us ▪ as for example , if this cogitation should arise in me , certainly if I doe not as the world doth , I shall loose my credit , and never come to any wealth , or estate like others , by & by I should rem●mber what is written touching this matter , Sam. 3. ●0 . Mat. 6.33 . and then consider the gen●rality ●nd certainty of these & other promises , and that would settle the soul. Lastly , against all troubles ●nward , outward , painful , sinfull , of soul , body , good name , state , Faith in Gods promises is a soveraigne Antidote ; this is my comfort in my affliction ( sai●h David ) thy word ( that is , thy promise made unto me in thy Word ) hath quickned me , Ps. 119.50 . He telleth not what kind of trouble he was in ; in any trouble whatsoever , he received singular comfort by meditation in the Promises : by Gods promises , adversity , sicknes , poverty & death of Friends are sweetned , we are upholden by them in time of temptation , and in the pangs of death , receive consolation : Against all Evill that may assaile us , 3 thing● there are that we may with joy behold in the promise ; 1 Protection , 2 Restitution , 3 Deliverance . Doth the Lord permit us to temptation ? his grace is sufficient to support us , 2 Cor. 12 9. doth he suffer us to be overcome in temptation ? yet promiseth he restitution , by a new act of grace , raising us , and at length to set us out of the reach of all temptations . In the defects of good things , and the small measures therof , we may draw comfort likewise from the promises . God promiseth , ● Preservation , 2 Growth , 3 Perfection , of ●●ace and glory . If we enjoy a●y good grace of God , though ●●never so weak measure ; first ●e assures us , that little is a ●ledge of more , 2 Cor. 1.22 , ●econdly , even that little , he ●ill enable to get finall victo●y , Rev. 3.8 . and will perfect ●t to the day of the Lord Ie●us , Phil. 1.6 . and after this ●ife make us pure as he is ●ure , perfect as our heavenly Father is perfect . Thus we see what Balme●her ●her is in Gilead , what sweet●es in Gods promises ; they are ●he Christians aqua vitae , to ●evive him , when he is ready ●o swound ; in al or in any estate be may extract abundance of comfort from that thrice precious promise , Ps. 84.11 . and those three heavenly conduits of sweetest consolation , Rom 8.18 , 28 , 32. and if one or a few verses afford so much comfort , what cordiall sweetnesse and refreshing may a Christian sucke , out of all those wells and brests of consolation and Salvation ? Indeed the Faithfull can never want grounds of comfort . First GOD the Father is the GOD of all consolation , comforting them in all their troubles , 2 Cor. 3.4 . Secondly , CHRIST is the Fountaine of comfort , ver 5 , Thirdly , the HOLY GHOST 〈◊〉 the Comforter of all the ●aithfull , ●oh . 14.16 , 20. & 15 ●6 . 7 , 1 Fourthly , al the Scrip●ure makes for their comfort , ●o . 1● . 4 . The whole Gospel is a plentifull Store-house of Comfort , called 1 Good or gladsom tydings Esay 9.3 . ●2 . ● and a good word , Heb. 6.5 . because it cheareth the heart , as good newes doth him that is in heavines ▪ 2 The Gospel of Peace , Rō . 10.15 . Eph 6.15 . because it pacifieth a troubled conscience : but the very pith , marrow and quintessence of all true consolation is contained in the Evangelicall promises , Psal 119.92 . Thus assuring my Self , that your Lady ship wil often peruse this booke , wishing tha● your Soule may daily prospe● by it , and that the LORD woul● now fill you with all joy an● peace in beleeving these promises , and hereafte● crowne you with all happines in the full fruition of the things promised , I rest , Your obliged Son and Servant , EDWARD LEGH To the Christian Reader . REader , as I desire thy Good by this Treatise , so let me crave thy favourable acceptance of ●y honest intentions . This Golden Mine , and Rich Treasure of the ●romises , hath not yet bin fully o●ened and displaied unto the world . Some that have written of Faith have handled some of the Divine Promises , and other little Treatises there are ( I confesse ) al●eady extant concerning this very ●rgument . Farre be it from me ( who have made use of them all , and many other worthy Writers for the compiling of this Treatise ) to disparage the meanest of them , who have written any thing of so excellent a Subject . But I dare appeale to those who are judicious , and have read the Treatises out in that kind , whether any or all of them have either yet methodically ranged , or fully handled all the speciall Promises , both of which I have at least indeavoured to accomplish . I speak not this ( as I said afore ) to derogate fro● them , nor yet to arrogate an● thing to my self , but rather to gi●● satisfaction unto such who will b● ready to pretend , that others ha●● written of this Subject , and therefore this worke of mine is needlesse . The Proverbe saith ▪ Store 〈◊〉 no sore , and I thinke there is n● great cause to complain of satie●ty in this kinde . Besides , I handl● both the Covenant and Special● Promises together , whereas those who write professedly of the Covenant , say but little of the Promises , and those who expresly trea● of the Promises , say but little or nothing of the Covenant . Furthermore , my method di●fers much from theirs , that have laboured in this kind ; for they commonly in handling the Promises , alleadge such and such Scriptures generally & in the lump . But I have in many of the graces , and most of the duties , set down Promises , both of and to , as Promises , 1. Of the grace . 2. Vnto it . Promises 1. To enable to the duty . 2. Also to accept and reward it : and I have often particu●ariz'd the things promised ; by ●anking and marshalling them in●o their severall Heads , and shew●ng distinctly the special Rewards whither Temporall , Spirituall , or Eternall of such or such a grace , or duty . My chiefest motive and inducement to publish this Worke , next unto the promoting of Gods glory , was the benefit of Christians , which fruit of my labours I have already promised to my self , having both read Exhortations in books to the performance of such a work , & heard complaints from Christians , of the want of such a work . If any should demand , cui bono , for what use may such a Treatise serve , or what profit can redoūd to Christiās by it ? I may answer with the Apostle , and say of it , as he doth of Circumcision , much every way . But I forbeare to exemplify , or instance the particulars , since I have done it already in the former Epistle , & the work it self will sufficiently shew it . O but may some say , this work would well have becōe an experienced Divine furnished with rich abilities of learning and piety : all that I grant , and had it bin done by such a one , I should both have spared my own pains , & made use of his most willingly . But since that is rather to be desired , thē yet to be expected , I ( who aboūd with leisure ) was willing to make this essay , both that I might imploy my own * Talent , & gratifie the desires of Christiās . For their saks ( though I must expect severall censures , according to the variety of mens humors ) am I willing conferre aliquid in publicum , to cast in my mite into the common treasury . If thou findest faults & Errata in the book , let love cover them , for to erre ( as the Satyrist saith ) is the sad priviledge of mortality , & he ( of all mē ) erreth most , who challengeth a priviledg from errour . Thus praying to the Lord , that thou maist reape much good from these Promises , and promising to my self no little comfort from thy prayers , I rest Thy true Christian Friend and hartie well-wisher , EDVVARD LEGH . A Table of the Promises , as they are dispersed in the severall Bookes of Scripture . Gen. ca. Ver. 3 15. Cap. 6. vers . 18. 8 22. 9 2 , 9 , 11 , 13 , 15 16 , 27. 12 2 , 3 13 15 , 16 , 17. 16 10 , 12. 17 2 , 4 , 6 , 7 , 8 , 16 , ●0 . 21 . 18 10 , 14 18. 21 12 , 13. 22 17 18. 26 3 , 4 , 24. 28 13 , 14 , 15. 31 3. 35 1● , 12. 46 3 , 4. 48 19 , 21. 49 10 : 25. 50. 24. Exodus . Cap.   3. 12 , 21. 4 12. 6 6 , 7 , 8. 8 22. 12 13 , 23. 14 13. 15 26. 19 5 , 6. 20 6 , ●2 , 24. 23 ●0 , 22 , 23 , 35 , 6 , 27. 28 38. 29 45 , 46. 30 6. 32 10 , 13. 33 2 , 14 , 19. 34 6 , 7 , 24. Leviticus . Cap. Verse . 1. 4. 18. 5. 20. 24. 25. 13 , 18 , 19 , 21. 26. 4. to 13 , 42 , 44 , 45. Numbers . Chapter . Verse . 6. 27. 11. 17. 15. 25 , 26 , 28. 18. 5. 20. 8. 21. 8. 23. 19 , 21 , 23. 24. 7 , 9 , 17. 25. 12 , 13. 32. 22. 35. 34. Deuteronomy . Cap. Verse 2. 25. 3. 2 , 21 , 22 , 28. 4. 1 , 10 , 29 , 30 31 , 40. 5. 10 , 29 , 33. 6. 2 , 3 , 18. 7. 6 , 9 , 12 , 13 , 1● 15 , 16 , 19. ●● 24. 8. 1. 9. 3 , 14. 10 9. 11 8 , 9 , 12 , 14 , 1● 21 , 23 , 24 , 2● 27 , 31. 12 7 , 12 , 18 , 2● 28. 13 11. 14 2 , 29. 15 4 , 6 , 18. 16 15 , 20. 18 15 , 18. 19 13. 20 1 , 4. 21 8. 22 7. 23 14 , 20. 24 19. 25 15. 26 18 , 19. 28 1. to 14. 29 9. 30 3 to 10 , 16 , 20 31 6 , 8 , 23. 32 9 , 30. 33 11 , 29. Ioshua . Cap. Verse . 1. 5 , 7 , 8 , 9. 6. 17. 10 8. Iudges . Cap. Verse 6 16. 7 7. 13 3 , 5. 20 28. 1 Samuel Chapter . Verse 2 6 , 7 , 8 , 9 , 10 , & 30. 9 16. 10 6. 12 14 , 22. 2 Samuel Chapter . Verse 7 10 , 12 , 13 , 14 15 , 16. 22 31. 1 Kings . Chap. Verse 2. 3 , 4. 3 14. 6 12 , 13. 8 23. 9 3 , 5. 11 38. 17 14. 20 13. 21 29. 2 Kings . Chap. Verse 4. 16. 7 1. 10 30. 17 39. 19 30 , 31 , 34. 20 5 , 6. 21 7 , 8. 22 20. 1 Chronicles . Cap. Ver. 17. 9 , 10 , 11 12 , 13 , 14. 22 9 , 10 , 13. 28 6 , 7 , 8 , 9 , 20. 2 Chronicles . Chap. Ver. 1. 12. 7 14 , 15 , 16 , 18 16 9. 19 11. 20 17 , 20. 30 9. 34 28. Ezra . Cap. Vers. 8. 22. 9 12. Nehemiah . Cap. Ver. 1. 5 , 9. 9 29. Iob. Cap.   5. 11 , 15 , to 27. 8 6 , 7. 11 15. to 20. 17 9. 22 21 , 23. to the end . 33 25 , 26 , 28 , 34 1. 36 7 , 9 , 10 , 11. Psalmes . Psal. Verse 1. 1 , 3 , 6. 2 2 , 8 , 12. 3 8. 4 3. 5. 11 , 12. 9 ver . 8 , 9 , 18. 10 14. 11 7. 12 5 , 6 , 7. 15 2 , 3 , 4 , 5. 16 11. 17 7. 18 2 , 30. 19 7. to 12. 22 26 , 27 , 30. 23 1 , 4. 24 4 , 5. 25 3 , 8 , 9 , 10 , 12 , 13 , 14. 27 1 , 3 , 5 , 10 , 14. 28 8. 29 11. 30 5. 31 19 , 20 , 23 , 24 32 1 , 2 , 6 , 7 , 10. 33 12 , 18 , 19. 34 7 , 8 , 9 , 10 , 12 , 13 , 14 , 15 , & 17. to 21. 35 10 , 27. 36 8 , ● . 37 3. to 7 , 9 , 11 , 16 , to 20. & from 22 , to 30 31 , 33 , 34 , 37 , 39 , 40. 40 3 , 4 , 16. 41 1 , 2 , 3. 45 15. 46 1 , to 5 , 7.11 . 47 3 , 4. 48 14. 50 15 , 23. 51 17. 52 6. 55 22. 56 8. 58 10. ●2 2 , 6 , 7. 64 10. 65 4. 66 4. 67 6 , 7. 68 3 , 13. 69 32 , 33 , 35 , 36. 70 4. 72 5. to 9 , 11.15 , 17. 73 24. 75 10. 76 9. 81 10 , 13. to 〈◊〉 16. 84 4 , 5 , 7 , 11 , 1● 85 8 , 9 , 12 , 13. 86 5. 87 2. 89 4 , 15 , 16 , 2● 24 , 26 , 2● 29 , 33 , 34. ●● 37. 91 1 , ● , to 7 , 1● to 16. 92 12 , to 14. 94 12. to 15. 96 13. 97 10 , 11. 98 9. 1●2 15. to the 18 20. 103 3 , 8 , to 13 , 17 18. 106 3. 107 9 , 36 , 38. 110 2 , 3. 111 5 , 10. 112 1 , to 4 , 6 , to 9. 113 7 , 8 , 9. 115 9 to 11 , 13. 116 15. 117 2. 118 5. 119 1● , 49 , 71 , 130 , 165 121 3 , 4 , 5 , 6 , 7 , 8. 122 6. 125 1 , 2.3 . 126 5 , 6. 127 3 , 5. 128 1 , to the end . 130 4 , 8. 132 11 , to 19. 135 4. 137 8 , ● . 138 6 , 7. 140 12 , 13. 144 15. 145 8 , 9 , 13 , 18 , 19 , 20. 146 5 , 7 , 8.9 . 147 2 , 3 , 6 , 11 , 19. 149 4. Proverbs Chap. Vers. 1. 7 , 23 , ●3 2 4 , ● , 7 , 8 , 9 , 11 , 12 , 21. 3 2 , 4 , 10 , 12 , 13 1● , to 18 , 22 to 26 , 33 , to 35 ▪ 4 6 , 8 , 9 , 13 , 18 ▪ 22. 6 ●2 , 24. 7 5. 8 17 , to 19.21 34 , 35. 9 8 , 9 , 10. 10 2 , 3 , 4 , 6 , 7 , 9 , 16 , 17 , 22 , 24 27 , to 30. 11 3 , to 6 , 8 , 9 , 18 to 22 , 26 , 27 , ●8 , 30 , 31. 12 3 , 6 , 7 , 11 , 13 , 14 , 19 , to 22 , 24 , 27 , ●8 . 13 2 , 4 ▪ 6 , 13 , 15 , 18 , 20 , 21 , 25. 14 11 , 22 , 26 , 34. 15 6 , 8 , 16 , 29 , 33. 16 3 , 7 , 8 , 13 , ●0 . 17 2. 18 10 , ●2 , 20. 19 16 , 17 , ●3 . 20 7 , 28. 21 21. 22 4 , 5 , 9 , 15 , ●9 . 23 13 , 14 , 24. 24 14 , 25. 27 18. ●8 10 , 13 , 14 , ●8 , to 10 , ●3 , 25 , to 27. 29 17 , 18 , ●3 , 25. 30 5. Ecclesiastes . Chapt. Verse 8. 12. 11 1. Esay Chapt. Verse 1. 18 , 19. 2 2 , 3 , 4. 3 10. 4 2 , 5 , 6. 6 13. 7 14. 9 3 , 6 , 7. 10 20. 11 1 , 2 , 4 , 6 , to 10 12 , 13. 12 3. 14 1 , 2 , 3. 17 2 , 6 , 7 , 8. 19 17 , 22 , 24. 22 22 , 23. 24 13. 25 4 , 6 , 8 , 9. 26. 3 , 9 , 12. 27 3 , 5 , 6 , 8 , 9. 28 5 , 12. 29 ●8 , 19 , 23 , 24. 30 18. to the 27 , 9. 31 7. 32 1 , 2 , 3 , 4 , 17 , ●8 . 33 6 , 16 , 17 , 19 , 20 , 21 , 4. 35 1 , ● , 4 , to the end . 37 31 , 32. 38 5 , 6. 40 1 , to 5 , ●0 , 11 , 29 , 31. 41 ●0 , to the 14 , ●6 , to the 19 , 25. 42 1 , 3 , 4 , 6 , 7 , 16. 43 1 , to the 5 , 25. 44 3 , to 5 , 22. 45. 17 , 24 , 25 , 46 4 , 10 , 13. 48 9 , 17 , 18 , 19. 49 6 , 8 , 9 , 10 , 12 , 13 , 15 , 16 , 22 , 23 , 25 , 26. 50 10. 51 3 , 4 , 5 , 6 , 11 , 12 , 13. 52 1 , 6 , 10 , 12 , 13. 53 5 , ●1 , 12. 54 3 , 4 , 5 , 7. to the end . 55 1 , 3 , 5 , 7 , 9 , to 13. 56 2 , 5 , to 8. 57 ● , 13 15 , 16 , 18 , 19. 58 8. to 15 , 59 19 , 20 , ●1 . 60 2 , to 9 , and 1● , to the 18 , 19 , 20 , 21 , 22. 61 1 , to 4 , & 6. to the end . 62 2 , to 4 , 11. 63 9. 64 4. 65 1 , 9 , 13 , 14 , 16 , 17 , to the end . 66 2 , 5 , 11 , to 14 , 18 , to 20 , 22. Ieremy . cap. Verse . 1 8 , 19. 3 1 , 12 , 15 , 17 , 18. 4 1 , 2 , 14. 6 3 , 16. 7 3 , 7 , 23. 11 4 , 5. 12 14 , to 16. 15 11 , 19 , to 21. 17 ● , 8 , 24. to 16. 18. 8. 22 4. 23 4 , 5 , 6 , 22. 24 6 , 7. 26 13. 27 22. 29 10 , 11 , to th● 14. 30 3 , 8 , to 11 and16 , to 22. 31 1 , 3 , 4 , 5 , 8 , 9 , 10 , 12 , to 14 , 20 , 23 , 24 , 27 , 28 , 31 , 33 34. 32 37 , to 43 , 44. 33 3 , 6 , 7 , 8 , 9 , 11 , 14 , to the 18. an● 21. 34 5. 35 19. 38 20 , 24. 39 18. 42 10 , 11 , 12. 45. 5. 46 27 , 8. 50 4 , 5 , 34. Lamentation● . chapter . Verse 3 25 , 31 , 32 , 33. Ezekiel . cap. Verse 6 8. 9 4. 11 16 , to the 20. 12 16 , 28. 14 22. ● 16 60 , to 62. 17 23. 18 9 , 21 , 22 , 27 , 28 , 30. 20 11 , 13 , 21 , 40 , 41 , 43. 28 25 , 26. 29 13 , 14 , 21. 33 11 , 15 , 16 , 19. 34 11 , to the 16 , and 22 , to 31. 36 24 , to 32 , 33 , 34. 37 21 , to the end . 39 25. 44 28. Daniel . chapter Verse 11 35. 12 1 , 2 , 3 , 4 , 10-12 . Hoseah . Chapter . Verse 1 7. 2 14 , 15 , 16 , 18 , to the end . 3 5. 6 1 , 2 , 3. 10 12. 11 8 , to 11. 12 9. 13 14. 14 3 , to the end . Ioel Chapter Verse 2 13 , 14 , 18 , to 30 , 32. 3 2 , 7 , 16 , 20. Amos. Chapter , Verse 3 7 , 12. 5 4 , 6 , 14 , 15. 9 13 , 14 , 15. Ionah . Chapter . Verse 3 9. Micah . Chapter Verse 2 7. 4 1 , 2 , 3 , 4 , 6 , 7 , 12. 7 8 , 9 , 18 , to the 20. Nahum . Chapter Verse . 1 7 , 12 , 13. Habbak . Chapter Verse . 2 3 , 4 , ●4 . 3 17 , 18 , 19. Zephany . Chapter Verse . 2 3 , 7 , 9. 3 9 ; 12 , 13 , 16 , to the end . Haggai . Cap. Verse 2. 4 , 7 , 9 , 19 , 23. Zacharie Chapter . Verse 1 3 ▪ 14 , 16 , 17. 2 5 , 8 , 10 , 11. 3 8. 4 7. 6 12 , 13 , 15. 8 3 , 4 , 5 , 7 , 8 , 12 , 13 , 21 ▪ , 22. 9 9 , 10 , 16. 10 6 , 7 , 8 , 9 , 10 , 12. 12 8 , 10. 13 1 , 2 , 7 , 9. 14 8 , 9 , 11.21 . Malachi . Chapter Verse 1 11. 3 1 , 3 , 4.7 , 10 , to 12 , 16 , to the 18. 4 2 , 3 , 5 , 6. Matthew . Chapter Verse 1 21. 3 12. 5 3 , to 13. 6 4 , 6 , 14 , 18 , 30 , 32 , 33. 7 7 , 8 , 11 , 21 , 24. 8 11. 9 13. 10 19 , 22 , 30 , 32 , 39 , 40 , to 42. 11 6 , 28 , ●9 . 12 18 , to 21 , 31 , 32 , 50. 13 30 , 41 , 43 , 49. 15 24. 16 18 , 19 , 25 , 28. 17 11 , 20. 18 4 , 5 , 10 , 11 , 14 , 18 , 20. 19 14 , 17 , 21 , 28 , to 30. 20 4 , 7 , 6. 21 21 , 22 , 43. 23 12. 24 13 , 14 , 22 , 24 , 30 , 31 , 35 , 46 , and 47. 25 21 , 23 , 29 , 31 , to 34 , 40 , 46. 26 13 , 26 , 28. 28 20. Marke . Chapter . Verse 1 8. 2 17. 3 28 , ●5 . 4 11 , 25. 8 35. 9 1 , 23 , 31 , 37 , 41. 10 14 , 21 , 29 , 30 , 31. 11 23 , 24 , 25. 13 13 , 22 , 26 , 27 , 31. 16 16 , 17 , 18. Luke . Chapter . Verse 1 13 , to 17 , 3 , 32 , 35 , 50 , 53 , 74 , to 77 , 79. 2. 10 , 11 , 26 3 5 , 6 , 16. 4 18. 5 32. 6 20 , to 23 , 35 , 37 , 38 , 47 , 48. 7 23. 8 10 , 21 , 50 9 24 , 27 , 48. 10 16 , 19 , 28 , 42. 11 9 , 10 , 13 , 28 , 41. 12 7 , 8 , 10 , 12 , 28 , ●0 , 31 , 32 , 33 , 37 , 38 , 43 , 44. 13 29 , 30. 14 11 , 14. 15 7 , 10. 16 9. 17 33. 18 7 , 8 , 14 , 16 , 22 27 , 30 , 33. 19 10 , 26. 21. 15 , 18 , 27 , 28 , 33. 2● 19 , 28 , to 30 , 32. 23 43. Iohn . Chapter . Verse , 1 16 , 17 , 29 , 50 , 51. 3 15 , to 18 , 36. 4 14 , 23. 5 20 , 4 , 25 , 28 , 29. 6 27 , 35 , 37 , 39 , 40 , 44 , 45 , 47 , 51 , 54 , to 58. 7 17 , 38. 8 31 , 3● , 36 , 51 , 52. 9 31. 10 9 , 10 , 14 , 16 , 27 , 28 , 29. 11 25 , 26. 12. 25 , 26 , 32 , 46 , 47. 13 1 , 17 , 20 , 32 , 35. 14 2 , 3 , 6 , 12 , 13 , 14 , 16 , to 21 , 23 , 26 , 27. 15 2 , 5 , 7 , 8 , 10 , ●1 14 , 16 , 26. 16 7 , 13 , to 16 , 20 , 22 , to 25 , 27 , 33. 17 ● , 3 , 9 , 11 , 13 , 15 , 17 , 19 , 20 , 21 , 22 , 24 , ●6 . 20 23 , 29 , 31. Acts cap. Verse 1. 5 , 8 , 11. 2 17 , 8 , 21 , 38 , 39. 3 19 , 22 , 25 , 26. 7 34 , 37. 9 16. 10 35 , 43. 11 14 , 16. 13 26 , 34 , 38 , 39. 15 16. 16 31. 17 31. 18 10. 20 32. Romans . Chapter . Verse 1 16 , 17. 2 6 , 7 , 10. 3 24 , 25. 4 7 , 8 , 16 , 25. 5 19 , 20. 6 14 , 23. 8 1 , 11 , 13 , 16. to 18 , 26 , 28 , to 35 , 37 , to 39. 9 4 , 12 , 15 , 1● 33. 10 4 , 5 , 9 , ●● 13. 11 23 , to ●7 , 29 32. 12 20. 13 3 , 4. 14 17 , ●8 . 15 4 , 12. 16 ●0 . 1 Corinthians . Chapter Verse 1 8 , 30. 2 9. 3 8 , 14 , 22. 4 5 , 17. 6 2 , 3. 8 3. 10 13. 11 31 , 32. 15 22 , 58. 2 Corinthians . Chapter Verse 1 4 , 5 , 7 , 10 , 20 , 22. 6 16 , to 18. 7 10. 8 9 , 12. 9 6 , 7. Galatians . Chapter Verse 3 8 , 16 , 26 , 29. 4 4 , 5 , 6 , 7. 5 16. 6 4 , 8 , 16 , Ephesians . Chapter Verse 1 3 , 4 , 5 , 6 , 7 , 10 , 11 , 13 , 14 , 22. 2 5 , 7 , 8 , 14 , 17. 4 8 , 30. 6 2 , 3 , 8 , 13. Philippians . Chapter Verse 1 6 , ●9 . 2 13. 3 21. 4 7 , 9 , 19. Colossians . Chapter , Verse 1 13 , 14 , 20 , 21. 2 13 , 14 , 15. 3 4 , 20 , 24. 1 Thessalonians . Chapter Verse 4 16 , 17. 5 24. 2 Thessalonians . Chapter . Verse . 1 7 , 10. 2 8. 3 3. 1 Timothy . Chapter . Verse 1 15. 2 4 , 15. 4 8 , 16. 6 6 , 19. 2 Timothy . Chapter . Verse 2 11 , 12 , 19. 3 15 , 16 , 17. 4 8. Titus Chapter . Verse 2 13 , 14. Hebrews . Chapter . Verse . 1 14. 2 14 , 15 , 17. 5 9. 6 10 , 12 , 14 , 18 , 19. 7 25. 8 8 , 10 , 11 , 12. 9 14 , 26 , 28. 10 16 , 17 , 30 , 37 38. 11 6. 12 6 , 10 , 11. 13 5 , 16. Iames. Chapter . Verse . 1 2.5 , 12 , 17 , 21 , 25. 2 5. 3 18. 4 6 , ● , 8 , 10. 5 15 , 16 , 20. 1 Peter . Chapter . Verse . 1 3 , 4 , 5 , 25. 2 5 , 9 , 19 , 20. 3 4 , 12 , 14. 4 13 , 14. 5 4 , 5 , 6 , 7. 2 Peter . Chapter . Verse 1 4 , 8 , 11 , 2 9. 3 9 , 13. 1 Epistle of Iohn . Chapter . Verse 1 4 , 7 , 9. 2 1 , 2 , 5 , 10 , 20 , 24 , 25 , 27 28. 3 1 , 2 , 9 , 14 , 22 , 24. 4 7 , 9 , 17. 5 4 , 12 , to 14 , 16 , 18. Revelations . Chapter . Verse 1 3 , 5. 2 1 , 7 , 10 , 11 , 17 , 23 , 26 , 27 28. 3 4 , 5 , 9 , 10 , 1● , 19 , 20 , 21. 4 1. 7 16 , 17. 8 3 , 4. 13 8 , 14 13. 15 4. 16 15. 17 14 , 16. 18 8 , 21. 19 9. 20 6. 21 3 , 4 , 6 , 7 , 24 , 26. 22 , 4 , 5 , 7 , 14 , 17 , 20. FINIS . The Table of the first booke . In this first booke six things concerning the promises in generall , are handled 1. The nature of the promises where 1. The wo●d i● op●ned according to the expres●ion● of it in la●guages , and acceptions of i● an Scripture . 2. T●e thing desi●ed in generall 〈◊〉 distinguished into ● C●vill . 2. R●ligions . ● . Divine , whic● d●vine promi●e● . are 1 D●fined . 2 Diff●●enc●● from a 1. Purpo●● Thre●tning . ● . Comm●nd . 3. describ●d to be the 1 Groūd●● ou● 〈◊〉 2 〈◊〉 out fa●● 2. The kinds of them . The Promi●es are 1. ●eg●llor ev●ngelicall . 2 Generall or par●icular . ● Princi●all or lesse principall . 4 D●r●ct or by consequent . ●●bsolute o● c●nditionall , 6. Pertaining to 1 Thi● life 1 Tempor●● ● Spiritu● ● The life to come . Eternall . 3. The excellency of them . 4. The right use of them . 1. In generall , we must labour . 1. To bee acquainted with them . ● Faithfully to remember them . ● . Wisely and fitly to apply them . by 1 Fixed medit●tion . 1 Marking the promise 2 M●sing of it 3 M●king i● familiar to ●s 2 F●rvent prayer , where of l●ving by faith . 2 Speciall r●les dir●cting u● now to use them . 1 Generall promises are particularly , and particulars generally appliable . 2 P●omi●es are subordinated and performed with dependance . 3. The experience of GOD in his promises confirmeth faith and nourisheth hope . 1 Experiments God hat● given us in others . ● Experience of his merc● in our selves . 4. Gods promises to us must be the rule of our prayers to him . 1. The ground for what , and rule how w● m●st pray . ● . God will not perform promise● till by prayer they be sought fo● . 5 The properties of them . Gods promises are 1. Free. 2. Full in respect of 1. Persons . 2. Things . 3. Firm & faithfull yet 1 God give● not ●hr●ie● the t●ing p●omise● but somtimes that which it equivalent or b●tter , nor to the same parties , but to them o● their posterity . 2 The time of accomplishing them is uncertaine . 6. The persons to whom the promises belong . 1. C●rist as the head . 2 His members . A TREATISE OF THE Divine PROMISES . The first Booke . CHAP. 1. 1. The Nature of the Promises . THERE are three things to be known in the Word : 1. Precepts or Commandements , because , they teach obedience . 2. Threatnings , because they restraine disobedience . 3. Promises , because they serve to confirme us in our Obedience . Promise is oftentimes used in the New Testament both in the Singul●r , and Plurall number , especially in S. Pauls Epistles : it signifieth by an excellencie the Gospell it selfe , or the promise of giving the Messiah , and free reconciliation with GOD by Him. It is called by a Synecdoche ( saith Polanus ) the Word , Psal. 56.4 , 10. In GOD will I praise his Word , that is , his promise , saith Iunius ; and sometimes it is taken by a Metonymie ( as Beza and Piscator have observed ) for the good things promised , Gal. 3.14 . the promise of the Spirit , for the Spirit promised , Acts 1.4 . waite for the promise of the Father , that is , the good promised , viz. the HOLY GHOST . You are sealed with the Spirit of Promise , Ephes. 1.13 . that is , with the Spirit promised . So Gal. 3.22 . That the promise by faith of JESUS CHRIST , that is , the thing promised , remission of sinne and life everlasting . Heb. 10.36 . Yee have need of patience , that yee might receive the promise , that is , eternall glory promised . Heb. 6.12 . Who through faith and patience inherit the promises , that is , life promised by a Metonymie , 2 Tim. 1.1 . It is called the Promise of Life , for life promised . A Promise is a revelation of some such truth , as shall be beneficiall to mee in particular . The truth of such a promise consists in the certainty of performance , the goodnesse of it in the quality of the thing promised . Promise is 1. A word , passed from man to man , for performance of some lawfull things ; as in contracts , bargaines , marriages , and other aff●ires of common life . This is a civill promise : Such a one Laban made to Iacob , for giving his daughter , David to Ionathan . 2. Our word passed and given unto GOD , for some duty which we will doe unto his honour , Psal. 66.13 , 14. I will pay thee my vowes which my lippes have promised Num. 30.2 . He shall not breake his promise . This is a religious or holy Promise , called a vow in Scripture . 3. The Word of God given unto men , for the performance of some good , or for removing some evill , Spirituall or Bodily , Psal. 119.103 . How sweet are thy promises unto my mouth ? and verses 38 , 49. This is a divine Promise . Of these I purpose to treat : & the divine Promises are thus defined . The Promises are declarations of GODS favour towards Man , and of his providence over him for his good . Or thus . The Promises are all those declarations of GODS will , wherin he signifieth in the Gospel , what good He will freely bestow . I shal define them in this manner . The Promises are outward declarations of GODS will concerning good to be received , and evill to be removed ; I call them outward declarations , to distinguish them from inward purposes , concerning good , to distinguish them from threatnings , which are also declarations of GODS will , but for evill to be inflicted , concerning good to be received , &c. to distinguish them from commands , which declare GODS will for good , but that of duty to be done to him , not of mercy to be received from him . The Promises of the word are as so , many Legacies bequeathed us by our Heavenly Father , and by His Sonne JESUS CHRIST , in His last Will and Testament . The Promises are the grounds of our Hope , and the obiects of our Faith. 1. The grounds of our Hope , Remember thy Word ( i.e. the promise of mercy and grace ) unto thy servant , upon which thou hast caused me to hope , Psal. 119.49 . & 81. verse , I hope in thy Word : Therefore Hope is termed the hope of the Gospell , Coloss. 1.23 . that is , an hope which waiteth for those things which in the Gospell are promised . This was the ground of Simeons hope , Luke 2.25 . We have no reason to hope for any thing which is not promised , or upon any other condition , then as promised . The Apostle useth this argument , why we should not cast away our confidence or slacken our hope , because there is a Promise , Heb. 10.35 , 36. which is a f●rme foundation for our Confidence to rest upon : So Abraham is said Rom. 4.18 . to have beleeved against hope ( of sence and reason ) under hope ( of GODS Word ) for the ground of that hope is added , according to that which was spoken ( to that word of promise ) so shall thy seed be , and elsewhere , to Looke for a Citie that hath foundations , that is , ( as one expounds it ) a Citie which was built upon the immutable stability of GODS oath and promises . These Promises are of all needfull things in the world , both Spirituall and Temporall ; of assistance under all crosses and of deliverance from them , and at length of eternall glory and happinesse in Heaven , which ( because it is furthest off , and includeth in it , an accomplishment of all other promises ) is the most proper object of Hope , in which respect the Scripture doth thus intitle it , hope of salvation , 1 Thess. 5.8 . hope of eternall life , Tit. 3.7 . hope of glory , Rom. 5.2 . At this Cape of good hope arrives every good Christian , every true Israelite . The rest are either hopelesse , being Aliens from the Covenant of promise , or over-hoping , without evidence and due qualification fondly expecting the promise . 2. The Promises are the obiects of our Faith , and also the foundation of it : whatsoever is promised , may and must be beleeved ; and whatsoever is beleeved without a promise , is rather presumed . The Gospell is called the Word of Faith , Rom. 10.18 . the Ephesians beleeved after that they heard the Gospell , Ephes. 1.13 . The object of true faith is 1. Principall , the promise of salvation by CHRIST , this is the maine promise . So GOD loved the world that hee gave his onely begotten Sonne , to the end , that whosoever beleeveth in him should not perish but have everlasting life . 2. All inferiour Promises annexed thereunto , of Temporall blessings , as food , raiment , health , peace , liberty , deliverance in temptations , safety in dangers , &c. these depend , upon the maine promise of CHRIST , so farre forth as they are for our good : for in CHRIST all the promises of GOD ( whether they concerne life eternall or this temporall life ) are yea and Amen , that is , sure and certaine to GODS children . True Faith first of all directly and plainely fasteneth it selfe on the maine promise of GOD in CHRIST , but after and with this on all other promises that concerne soule or body . The Heart that saith by faith , GOD will pardon my sinne , and save my soule , will say also by the same faith , GOD will give me foode and raiment , and all things sufficient for this life , Rom. 4.18 . Abraham by the same faith , wherby hee was justified , beleeved GODS promise , that he should have a Sonne in his old age : and Noah beleeved GODS promise of his preservation in the Arke , by the same faith whereby He was made Heire of righteousnesse . First faith apprehends mercy in CHRIST , and then providence for this life . Justifying Faith beleeves the Creation and all other holy truths , Heb. 11. besides the Promises ; therefore the promises are not the onely object of Faith. But not imploying her selfe about them , as her speciall object , but presupposing them as necessary Antecedents . Justifying Faith beleeves other promises , besides that of CHRIST and salvation by Him , as concerning strength in tentations , moderation of afflictions , comforts of this life . True , but as Appendants and Appurtenances to the maine and principall Promise : for in CHRIST , that is , the Fundamentall Promise , concerning CHRIST , All , that is , the other depending Promises , are yea and Amen . The proper and peculiar object then of Justifying faith , is the Evangelicall promise : other things are beleeved , some as necessary Antecedents , some as necessary Consequents of this . But Faith findes life and salvation , neither in the histories of the Creation , nor in the Legall Commandements , threatnings , promises , but onely in the Covenant of Grace . CHAP. 11. 2. The Kinds of them . SOme divide them thus : The Promises are either Generall or Particular , Reall or Personall , Conditionall or Free , Temporall or Eternall . Others thus : They are either Spirituall or Temporall , concerning this life or the life to come , of things simply necessary to salvation , or of things good in themselves , but not alwaies good for us . The Promises are either Legall or Evangelicall , Generall or Particular , Principall or lesse Principall , Direct or by Consequent , Absolute or Conditionall , Temporall , Spirituall , or Eternall . There are Promises * Legall and Evangelicall . Legall are made on condition of workes , as the perfect keeping of the Law , which none since Adam , save CHRIST , can lay claime to , Deut. 7.12 . Ier. 7.3 , 23. These should be uneffectuall , if CHRIST had not for us fulfilled that righteousnesse whereupon they hang , Gal. 2.16 . Evangelicall are made on condition of beleeving and repenting , 2 Cor. 7.10 . Iohn 3.15 . These are made to the worker , not for the merit of his worke , but for CHRISTS merit , in which both his person and worke are accepted . Legall Promises or sentences , may be found in the New Testament , as Rom. 2.8 , 9. to the 13 , Rom. 10.5 . Gal. 3.10 , 12. and Evangelicall promises of grace may be found in the Old Testament , as Psal. 32.1 , 2. Ier. 31.31 , 32. Both these are either Generall or indefinite , propounded to all , Exodus 20.6 . Iohn 3.16 , 17 , 18. Or Particular , directed to some kinde of persons , few or one , Exod . 20.12 . Matth. 9.2 . Numb . 25.12 , 13. There are Promises Principall , and lesse Principall . 1. Principall , as righteousnesse , remission of sins . 2. Lesse Principall , deliverance in afflictions , safety in dangers , health , wealth . There are direct or expresse Promises , and Promises by consequent . Direct , as that which was made to Abraham of a Sonne , Gen. 18. to Paul , that not one in the ship should lose his life , Acts 27. Promises are implied by consequence , either in the examples or prayers of faithfull Saints . 1. In their examples , by those blessings which they have enjoyed : GODS giving it to one , is a promising it to all . Thus doth S. Iames urge that end which GOD gave to Iobs troubles , as a ground of our faith , to make us waite for a like deliverance in troubles , S. Paul assures us , that for this cause GOD comforted him in his tribulation , that hee might be able to comfort them which were in any trouble , by the comfort wherewith hee was comforted of GOD , 2 Cor. 1.4 . Whatsoever things were written ( whether precepts , promises , threatnings , or examples ) are written for our learning , that we through patience and comfort of the Scriptures might have hope , Rom. 15.4 . 2. In their prayers , by those things which they prayed for in faith and obtained . The Faithfull calling upon GOD , and GODS gracious hearing of them , are as much as a promise , that GOD in such and such things will heare us calling upon him . David made this a ground of his faith , Psal. 22.4 , 5. There are Promises Absolute , and Conditionall . 1. Absolute , which GOD hath simply determined to accomplish even as they are propounded , as before CHRIST was manifested in the flesh , the promise of the Messiah , Esay 7.14 . and of calling the Gentiles , Esay 42.1 . since that time the promise of calling the Jewes , Rom. 11.26 . and of CHRISTS second comming in glory , Matth. 24.30 . 2. Conditionall , which are no further promised , then GOD in wisedome seeth to be most meete for his owne glory and his childrens a good . Thus are promised : 1. All temporall blessings , which * Lazarus wanted . 2. Freedome from all crosses and b troubles , Iob and other Saints had their part in many of them . 3. Freedome from all c temptations , CHRIST himselfe was tempted . 4. Lesse principall graces , the common gifts of the Spirit : these are distributed severally , 1 Cor. 12.8 . 5. The measure of sanctifying graces , some Saints have a greater measure of grace , and some a lesse . Some Promises are in divers respects both Absolute and Conditionall , as that Exod. 3.17 . of bringing the Israelites into the land of Canaan : for in respect of the people of Israel , it was absol●te , and at length really accomplished ; but if we consider all the particular Israelites , it had an implicite condition , viz. if they were obedient to GOD. Lastly , the Promises are either such as pertaine unto this life , or the life to come . The Promises pertaining unto this life , are either Spirituall concerning the soule , such are the promises of GODS graces ; or Temporall , concerning the body , as health , wealth . The Promises appertaining unto the life to come , are eternall life , the crowne of glory , which concerne both soule and body . These I shall handle fully afterward . CHAP. III. 3. The Excellency of them . THe Promises of GOD are a Rich Mine of Spirituall and Heavenly treasures ; they are a garden of most precious flowers , of medicinable herbes , they are as the Poole of Bethesda , for all diseases , for all sorts of persons , and at all times . They are called the unsearchable riches of CHRIST , Ephes. 3.6 , 8. to assure us , that hee is a very rich man that hath his heart stored with the promises of GOD well applied . One stiles them , pabulum fidei , the food of faith . As ●aith is the life of the Soule , so GODS promise is the life of Faith. They are the inheritance of GODS people . Dauid did so account of them ( Thy promises have I claimed as mine heritage for ever , for they are the Ioy of my heart ) Psal. 119.111 . and all the people of GOD are Heires of all his Promises , Rom. 9.8 . The very keeping of the Records of these Promises was a great Prerogative to the * Jewes , Rom. 3.2 . and it is accounted a singular happinesse for the Gentiles , that they may now partake of these Promises , Ephes. 3.6 . The Apostle Peter saith , that they are Exceeding great and precious promises , 2 Pet. 1.4 . which GOD hath given to us . They are most great and precious : for quantity , Great , exceeding great ; for quality , Good , exceeding good . Precious : 1. In respect of the Author of them , GOD ; He is said in Scripture to be the giver of them , Rom. 1.2 . 1 Tim. 1.1 . Tit. 1.2 . 2. The ground of them , JESUS CHRIST , for whose sake we obtaine them , and the price he paied to purchase them for us , his a precious blood , 1 Pet. 1.19 . 3. The manner , how they are given , freely ; the fountaine from which they spring is the precious loving b kindnesse of GOD , Psal. 36.7 . 4. The meanes whereby they are apprehended , that precious grace of faith , 2 Pet. 1.1 . 5. The great and inestimable profit flowing from them , and the end why they are bestowed upon us , that we might be partakers of the c Divine nature , that is , of the graces of the HOLY GHOST . 6. d In regard of the excellencie of the things promised , life and godlinesse , or glory and vertue , which the Apostle Peter mentioned , 3. ver . of that 1. Chapter . The ordinary Glosse , would have life eternall to be there promised . There is nothing in the world so excellent , so precious ▪ so sweet and so comfortable as the promises are , Psal. 119.103 . e Cardan saith that every precious stone hath some egregious vertue ; and Iosephus observeth , that the splendor and brightnesse of the precious stones in the High-Priests brest-plate foreshewed victory . I examine not the truth of those relations : but I dare say , there is more soveraigne vertue in one of GODS precious promises , than in all the precious stones of the world . I may say of them , as Salomon saith of a vertuous woman , that their price is farre above rubies , or as he speakes of wisdome , that they are better then rubies ; and all the things that may be desired , are not to be compared to them . The bright lustre also of these precious stones , observed by the quick eye of faith , presageth certaine victory over all our enemies . If we can behold the face of GOD to shine upon us , by proving our interest in his promises , we shall be in all things more then Conquerors through Him that loveth us . The Promises of GOD applyed by faith , will put such an undaunted courage into the heart of the weakest Christian , that he will not feare the rigour of the Law , 1 Tim. 1.9 . the rage of Satan , Ephes. 6.16 . the tyranny of the world , 1 Ioh. 5.4 . the gastly and grimme face of Death , 1 Cor. 15.55 . nor the torments of Hell , Ioh. 3.16 . Therefore a truly humbled spirit , relishing Spirituall things , would not exchange any one of the Promises , for the riches and sweetnesse of both the Indies . In many of Davids * Psalmes , the beginnings are full of trouble , but joy and assurance is to be found in the end : so that one would imagine ( saith Peter du Moulin ) that the Psalmes had beene composed by two men of a contrary humour : but he assigneth this as the cause of so sudden a change . Davids soule at the last raising up it selfe , from under its burden and adhering to the promises , he found abundance of comfort . Mr. Bolton hath three excellent Stories to this purpose . The first is of a woman greatly distressed in conscience , who industriously sought the destruction of her selfe ; but being most miraculously preserved , shee afterward received comfort from that promise , Esay 57.15 . Thus saith the High and loftie one that inhabiteth Eternity , whose Name is Holy , I dwell in the high and holy place : with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . And ( to use his phrase ) she went to Heaven , in the yeare of our LORD 1595. Another Godly Man in his sicknesse , stedfastly fixed his heart upon that sweetest Promise , Esay 26.3 . Thou wilt keepe him in perfect peace whose minde is stayed on thee , because hee trusteth in thee : and said , GOD had graciously made it fully good unto his soule , A Scottish Penitent also at the place of execution , when he was ready to die , laid hold on that , Matth. 11.28 . saying , I challenge thee LORD by that promise , which thou hast made , that thou performe and make it good unto me , that call for ease and mercy at thy hands . S. Paul boasteth that he is an Apostle of CHRIST according to the promise , 2 Tim. 1.1 . The Patriarkes hugged and embraced the promises as a chiefe stay of their lives in their pilgrimage on earth , Heb. 11.13 . Vrsine was comforted by that place , Ioh. 10.29 . and Bilney was much quieted by that saying of S. Paul , This is a faithfull saying , and worthy of all acceptation , that CHRIST JESUS came into world to save sinners , of whom I am chiefe . There is a commandement of the LORD for the children of Israel , Esay 66.11 . That they should sucke and be satisfied with the breasts of consolation . A worthy Divine observes well the Emphasis of the originall . Two Metaphors are there used , one is to milke consolation out of the Promises : the meaning is this , that the promises are full of comfort , as a dugge is full of milke ( for he repeateth the promise presently after ) now if thou be ready to faint , goe and milke out consolation out of the promises , and that will relieve thee , and stay thy heart . The other Metaphore is , to extort the promises , as a rich man oppresseth a poore man , and gets out of him all that he is worth ; so deale with the Promises , for they are rich , there is a price in them : now when a man is poore and needy , let him goe to the rich promises , and be an extortioner to them , that is , consider them to the utmost , see the utmost riches that is contained in them , and they will make thee rich . Againe , draw out the utmost of the milke that is in them , and it will exceedingly revive and comfort thee . CHAP. IIII. 4. The right Vse of them . WEe should labour to work upon our selves to be holy upon Consideration of GODS promises , thus : is GOD our Father , is he holy : And are wee his Sonnes and Daughters , and professe our selves to be so , and shall we be uncleane ? Hath GOD promised to pardon our sinnes ? and shall we therefore provoke and grieve him every day more and more by our sinnes ? shall we thus requite the bounty , mercy , love and goodnesse of GOD ? Hath he promised us a Crowne and Kingdome ? an immortall and eternall Inheritance , that can never be shaken nor taken from us , and shall not we labour to walke worthy of the s●ne ? When the LORD renewed the promise of the Land of Canaan to the children of Israel , Deut. 10.11 , 12. He doth inferre this use upon the same , And now O Israel ( saith hee ) what doth the LORD require of thee , but to feare the LORD thy GOD , to walke in all his waies , and to love him , and to serve the LORD thy GOD with all thy heart and with all thy soule ? As if he should say , since GOD hath made thee so large promises , there is somewhat required at thy hands to do . So Rom. 12.1 . I beseech you Brethren by the mercies of GOD , since GOD hath beene so mercifull towards you , both in promises and performances ( for so f●rre that may be extended ) that therefore you gi●e up your bodies a living sacrifice , holy , acceptable unto GOD. But because the right use of the Promise is a meanes to sweeten all our afflictions , confirme our faith , excite us to well-doing , and to breede contentation of minde in all estates and conditions whatsoever : something shall be premised generally , concerning the use of them , and then speciall rules laid downe to direct us how to use them . For the generall , three things are to be observed : 1. We must labour to be acquainted with them . 2. Faithfully to remember them . 3. Wisely and fitly to apply them . 1. We are to acquaint our selves familiarly with those Promises , which are most Generall , Precious and Fundamentall , wherein GODS power and goodnesse is principally seene . Such a speech there is in Iob , Acquaint thy selfe with him and be at peace , thereby good shall come unto thee . Receive the law from his mouth , and lay up his words in thine heart . If we have an herbe in our garden that would ease our griefe , and we know it not , what are we the nearer ? So if we know not the Promises , though they be in the booke , what are we the better ? 2. We should strive to remember the Promises , for that which is not remembred , is not knowne . David hid GODS promises in his heart , Psal. 119.111 . and those upheld him in his trouble , and he received admirable comfort by them , verse 50. The Promises of GOD are the Magna Charta of a Christian , his chiefe evidence for Heaven . Now if men do so highly prize their Charters and Priviledges , and carefully keepe the conveyances and assurances of their Lands , how should we then treasure up these promises , which unto the Faithfull are in stead of all assurances , for his maintenance , protection , assistance , deliverance , comfort , and everlasting happinesse . The Apostle sheweth , that the cause of the Hebrewes fainting in their troubles , was this ; they had forgotten the consolation , that is , the comfortable promises of GOD made unto them for the strengthening of their faith in the fiery triall . As a Lamp ( saith Chrysostome ) will soone be out , if oyle be not continually supplied : so faith , if it be not nourished with continuall meditation of GODS promises , will soone faile . 3. We should beleeve the promises , and apply them particularly to our selves . Faith apprehends the promises not onely as true , and so assents , but as good and sweet , and so adheres and cleaves unto them . Thy loving kindnesse ( apprehended by faith ) is better then life , Psal. 63.3 . The apprehension of Faith , is with feeling sweetnesse in CHRIST , and in the Promises , and therefore called The receiving of CHRIST , Iohn 1.12 . The eating and drinking of his flesh , Iohn 6. Psal. 34.8 . Taste and see that the LORD is good , that is , Beleeve in him , as appeares by the reason added , Blessed is the man that trusteth in him . When the understanding hath judged aright of the promises and adjudged them to our selves , that they belong to us , then the will welcomes them , claspes about them , hugges them , and as it is Heb. 11.13 . kisses and embraces them , and when the heart thus kindly entertaines the promises , then with old Simeon , we hold CHRIST in our armes . GOD himselfe applieth the promises outwardly in the Word , and inwardly by the testimony of his Spirit , and is wont to make good his promises unto his children , proportionably to their * trust in them , and dependance upon his truth and goodnesse for a seasonable performance of them , Be it unto thee according to thy saith , Matth. 9.29 . All things are possible to him that beleeveth , Mark. 9.23 . That we may apply GODS Promises , we are to use two meanes : 1. Fixed Meditation , we should ponder well and muse upon the promise . Pondering is , when a man lifts any thing to see what weight it beares , so ought faith to doe with the promise , sound the sweetnesse of it to the bottome , and that , 1. By marking it , wee should set a starre upon the Margin of a speciall promise , and by the book that culs out promises of note in this kinde . 2. Musing of it , we should dwell upon it : Mary pondered the Angels words in her heart . 3. Making the word of promise , familiar by frequency , we should get it by heart till it be easie , so did David make the promise his Counsellor and Companion , Psal. 119.24 . When we go to prayer , we should chew of those promises , Rom. 8.26 . Iam. 1.5 . When we go about our callings , we should thinke seriously of that promise , Psal , 121.8 . When any crosse befalleth us , we should remember that unvaluable promise , Rom. 8.29 . and that 1 Cor. 10.13 . 2. Fervent prayer , that GOD would by his Spirit both reveale unto us , what be those precious promises which he hath made unto his people in his holy Word , and also give unto us wisedome rightly to judge of them , and fitly to apply them unto our selves , in every estate we shall be in . We should beg of him to reveale this mystery of godlinesse and CHRIST to us , as the Disciples said , LORD increase our faith , that phrase of David is most heavenly , Psal. 119.49 . Thy promise in which thou hast caused mee to put my trust . It is the LORD that must cause the heart to put her trust in the promise . If we would keepe faith in exercise , we must indeavour to know GODS promises , meditate on them , conferre about them , they should be continually in our mindes , memories , hearts and tongues . To live by Faith , is to feede upon the severall promises of GOD made in his Word , and to apply them to our selves , according to all our needs , and so comfort and encourage our selves against temptation , and unto every good duty . This is that which is required by GOD of his people , Hab. 2.4 . GOD there having threatned judgement against the Jewes by the Babylonians , doth afterwards promise deliverance againe , but not suddenly : the people of GOD therefore in the meane time were to live by Faith , and depending upon GOD , to waite for the accomplishment of his gracious promises . The just shall not onely live eternally by his faith , but even here also in this life , He shall live by Faith. Abraham served GOD wheresoever he came , and rejoyced in the promise of salvation by CHRIST , Gen. 17.17 . Iohn 8.56 . Now if he who saw the promises but afarre of , Heb. 11. 13. was so cheared and quickned by them , what should we be to whom the grace of GOD hath shined so clearely , Tit. 2.11 . Iacob when Esau met him , and his heart began to faint ( for the Text saith , Gen. 32.7 . he feared exceedingly ) did goe and sucke consolation out of the Promises : for thus he reasons with the LORD , LORD thou hast said thou wilt doe mee good : this promise sustained him , and he got so much strength with this milke , that he was able to wrestle with the LORD all night , and would not let him goe without a blessing . So David , when the Philistines had burnt Ziklag , and the souldiers that should have beene his strength , were ready to stone him , hee remembred GODS promise that he should be King , and sit in the Throne of Saul ; therefore it is said , Hee comforted himselfe in the LORD his GOD , 1 Sam. 30.6 . that is , in the promise that the LORD had made to him . So Nehemiah when he heard of the misery of his people , fell to prayer , clinging to a promise that he knew was made by GOD , that he had read and markt out of Deuteronomie . The same is to be seene in that honourable company of those Worthy Servants of GOD in all ages from the beginning of the world to that day , mentioned , Heb. 11. which are all brought in as a cloud of witnesses testifying this truth , that The Iust shall live by Faith. Thus S. Paul also lived by faith , both for Spirituall life , Rom. 7. and for Temporall life , 2 Tim. 4.17 , 18. and for Eternall life , 7 , & 8. verses of that Chapter . The Divell striketh specially at our faith in the promises , and not so much at the generall faith , in beleeving the truth of them in generall , as at our speciall justifying faith , applying those promises unto our selves . Not so much to doubt at the generall voice of GOD in the Word , Every beleever shall be saved , but at the particular voice of GOD by his Spirit applying the generall to us , and saying , Thou beleevest , Thou art my Sonne . Therefore above all things we should fortifie our faith and assurance , that GOD is our Father and we his sonnes , and ( as the Apostle exhorteth ) Labour to make our calling and election sure : and for our better applying of GODS promises , let us observe two rules : 1. To apply all the Word of GOD indifferently , as well the Commandements for our direction , and the * threats for our humiliation , as the promises for our comfort . 2. To examine the conditions of GODS promises , and to looke as well to the performance of the conditions required in the promises , as to enjoy the things promised . For as the Divell denies unto us the application of the promises when we are interested in them , as when we walke uprightly with GOD ; so contrarily he applies them strongly and earnestly , when they belong not unto us , as he did the promise of protection by Angels unto CHRIST , though he should tempt GOD. So he ordinarily applies the promise of mercy , to notorious sinne●s , though they lie wallowing in their mire , and never wash themselves in the waters of repentance . And wicked men doe often with great confidence or rathe● * presumption lay hold of the promises ; in the meane space , neither caring to apply to themselves the commandements and threatnings , nor yet respecting the conditions , by which the promises are limited . Thus when the LORD saith , Ezek. 33.11 . As truly as I live , I will not the death of a sinner , they regard not what followeth , but that hee repent and live ; and when they heare the Apostles speech , 1 Tim. 2.4 . That GOD will have all men to be saved , they make a bolster of it , whereon they sleepe securely in their sinnes , but leave out the following condition : viz. that he would have all whom he would have saved , come first to the saving knowledge of his truth , which is never severed from the fruits of obedience , 1 Iohn 2.3 , 4. So when CHRIST saith , That he came not to call the righteous but sinners , with that they comfort themselves in their sinfull courses , but observe not to what he calleth them : viz. to repentance , before they can have any part with him in glory . Some likewise sucke poyson out of that heavenly flower , Rom. 10.13 . Whosoever shall call upon the name of the LORD shall be saved : not considering , that Every one that calleth upon the name of the LORD , should depart from iniquity , 2 Tim. 2.19 . Speciall Rules directing us how to use the Promises . 1. Generall Promises are particularly , and Particulars generally appliable . The LORD in assenting to Salomons prayer , made a generall promise to any man , or to all the people , that what prayer or supplication soever should be made towards his Temple , he would heare in heaven and forgive , &c. Iehosaphat being after in distresse , applied this generall to his owne present condition ; when the children of Ammon , Moab , and Mount Scir came to turne Israel out of their possessions . So David , Psal. 119 49. and the woman of Canaan , Matth. 15.22 . applied the generall promises to themselves . The LORD made a particular promise unto Iosh●a , that he would be with him to blesse his enterprizes against the Cananites , and to carry him through all the difficulties and hazards of that holy warre ; and S. Paul applies the promise to all the faithfull , in any straights or distresses of life , as the LORD himselfe had before applied it from Moses to Ioshua , Let your conversation be without covetousnesse , — for as GOD was with Ioshua , so will he be with thee , Hee will not faile thee nor forsake thee . CHRIST made a particular promise unto Peter , I have prayed for thee that thy faith faile not . And the same in effect he applies to all his , I pray that thou wouldst keepe them from the evill . Thus may the children of GOD doe , if they finde any promise made to one godly man , and no speciall reason expressed why it should be peculiar to him , they may take it as a promise made to them . The ground of this is taken from GODS unchangeable and impartiall manner of dealing : the same GOD that he is to one faithfull man , the same he is to all : they all are under the same Covenant , and have interest in the same promises . 2. Promises are subordinated and performed with dependance . Therefore we must not anticipate nor perturbe the order which GOD hath put in his Promises , but waite upon him in his owne way . Grace and Glory will hee give , but first grace before glory : no man must snatch at this promise , till he have interest in that . Godlinesse hath the promises of this life and of that which is to come ; but we must note the order which our Saviour puts , First seeke the Kingdome and Righteousnesse of GOD , and then all these things shall be added unto you . The LORD promiseth to call men unto CHRIST , Nations that knew thee not shall runne unto thee . The Apostle tells us whereunto he calls , GOD hath not called us unto uncleannesse but unto holinesse . Therefore in the next place he promiseth to sanctifie and cleanse his Church ; I will put my law in their hearts , and in their inward parts . The qualification of this holinesse is , that it be whole and constant . The very GOD of peace sanctifie you , and preserve you blamelesse unto the comming of our LORD JESUS CHRIST , is the Apostles prayer for the Thessalonians . Therefore in the next place , GOD promiseth perseverance , I will not turne away from them to doe them good , but I will put my feare into their hearts , that they shall not depart from mee . But this perseverance is not so certaine , but that it admits of fals , slips , and miscarriages ; therefore in that case , Hee promiseth healing and restoring : I will heale their backeslidings , I will love them freely , I will binde up that which is broken , and will strengthen that which was sicke . And after all this comes the promise of Glory and Salvation . Therefore we must take the Promises in that Connexion and dependancie which they have amongst themselves . When GOD hath called us to the knowledge of CHRIST , we must not skip over all the intermediate linkes , and looke presently for the accomplishment of GODS promise of Salvation , or perseverance by GODS sole power , and in the meane time omit all care of Holinesse in our conversation . For GOD doth not fulfill his promises in us onely , but by us too ; and those things which in regard of his word are his promises , are also , in regard of his Command , our duties . 3. Experience of GOD in his Promises , confirmeth Faith and nourisheth Hope . * The faithfull are confirmed in the truth of GODS promises , by the experience of his dealing with others of his servants , Psal. 22.4 . Our father 's trusted in thee : they trusted , and thou didst deliver them : Psal. 34.5 . They shall looke unto him , and 〈◊〉 to him , and their faces shall not be ashamed : What made them so confident in GODS mercies ? verse 6. This poore man cryed , and the LORD heard him , and saved him out of all his troubles . Experience of GODS dealing with others , doth also nourish and uphold hope . Therefore Iames brings to the memories of the Christian Jewes , GODS dealing with Iob , to strengthen their hope . But especially the experience a man hath had in himselfe , of the performance of GODS promises , will marvellously confirme him . This incouraged David , when he was to encounter with Goli●h . The LORD ( saith he ) did deliver mee from a Lion and a Beare , therefore he will deliver mee from this Philistine , 1 Sam. 17 35 , 37. Paul concluded Gods favour , for the time future , by his proceedings past . The LORD ( s●ith he ) hath delivered mee from a sentence of death , and doth deliver , therefore I trust that he will deliver , 2 Cor. 1.9 , 10. See 2 Tim. 4.17 , 18. This we may see also in Salomon , 1 King. 8.24 . and in other places , Deut. 1.29 , 31. Deut. 3.21 . Esay 51.9 , 11. But we have a notable example for this in Iacob . Gen. 32.9 . Thou saidst unto mee , remove into thy countrey , and to thy kindred , and I will doe thee good . There is GODS Word and promise : then followeth the experience , he had already of the performance of this promise , verse 10. I am not worthy of the least of all thy mercies which thou hast shewed unto thy servant : for with my staffe came I over this Iordan , and now I have gotten two bands . Then followes the confirmation , he received in his faith by this experience , verse 11. I pray thee deliver mee from the hand of my brother , from the hand of Esau. Experience likewise bringeth forth Hope , Rom. 5.4 . Three things concurre to make up experience : 1. Knowledge : the better knowledge , the better affiance , Psal. 9.10 . They that know thy Name , will put their trust in thee . 2. Observation of the waies of GOD. 3. Memory , remembrance of such workes of GOD , as wee have knowne and observed . We should observe how GOD hath made good and confirmed his promises , even in our owne experience , by blessing us , while we have walked carefully and conscionably before him , how often he hath granted our requests . To this purpose is that exhortation , Psal. 34.8 . O tast and see that the LORD is good . Labour to be able to say with David , Psal. 119.56 . This I had because I kept thy precepts : thou hast dealt well with thy servant , O LORD , according unto thy Word , 6● . verse , or as it is 140. verse , Thy Word is prooved most pure ( by good experience ) therefore thy servant loveth it , or as he saith elsewhere , Marvellous are thy works , and that my soule knoweth right well . 4. GODS Promises to us must be the ground and rule of our prayers to him . There are two things in this rule to be observed : 1. That we can make no prayer in boldnesse , faith or comfort , but for things promised , and in that manner as they are promised . We must see the things we aske , made ours in some promise and engagement● before we presume to aske them . This incouraged Iacob , Gen. 32.9 , 12. David , 2 Sam. 7.27 , 28 , 29. Daniel 9.2 , 3. and Iehosaphat , 2 Chron. 20.8 , 12. to pray unto GOD , because he had made promises of the things they desired , and therefore they were certaine , that they prayed according to his will. This was * Nehemiahs ground in his prayer for the reparation of Ieru●alem . Remember , I beseech th●e , the word which thou comm●n●est thy servant Moses , saying if yee transgresse , I will scatter you abroad : But if yee turne unto mee , and keepe my Commandements , and doe them , though there were of you cast out unto the uttermost part of the heaven , yet will I gather them from th●nce , &c. Now these are thy servants , and thy people whom thou hast redeemed by thy great power , and by thy strong hand . O LORD , beseech thee , let now thine care be attentive to the prayer of thy servants who desire to seare thy Name . An excellent example also we have of this in Iacob , Gen. 28. GOD promised to be with him , ver . 15. his vow or prayer respe●teth that , ver . 20. GOD promised to keepe him in his way , ver . 15. his vow or prayer respecteth that , ver . 20. GOD promiseth not to leave him , he saith and will give mee bread and raiment , GOD ●romised to bring him againe to 〈◊〉 land , his prayer ans●●●ed th●t , 〈◊〉 . 21. Otherwise 〈◊〉 can have no hope to be heard , if our petitions be not fram●d according to GODS promises . If wee will have GOD heare us , wee must pray a●c●rding to h●s will , 1 Ioh. 5.14 . Wee must aske in faith ; Both CHRIST and his Apostles require faith in GODS promises in prayer , Mar. 11.24 . Iames 1.6 . No f●culty can or ought to extend it selfe beyond its adequate and proper object ; for the object is the rule and the limit of the habit , but the promise is the object of faith , as hath beene shewed , therefore he that prayeth without a promise , denieth his owne request . If I pray for the salvation of another , I have no promise , how then can I pray in faith ? So likewise when a man prayes to be guided in such a businesse , to have such an enterprize to be brought to passe to have deliverance from such a trouble , such a sicknesse or calamity that hee lies under , he finds no particular promise , and for ought hee knowes , it shall never be granted : How can he be said to pray in faith ? For to pray in faith , is to beleeve that the thing shall be done . To pray in faith , is to goe as farre as the promise goes . Now no particular man hath any particular promise , that hee shall have such a deliverance , that he shall have such a particular mercy granted him ; and therefore it is not required to beleeve , that that particular thing should be done , but that GOD is ready to d●e that which is best for mee , in such a particular , that which shall be most for his owne glory and my good . Indeed if we had a particular promise , as Elias had , that it should not raine , in that case we were bound to beleeve in particular ; but not having that , we are not tyed unto it . David saith , Psal. 35.13 . that he prayed for his enemies , but his prayer returned into his owne bosome : no benefit came to them in their amendment , yet hee was no looser by it , his prayer was not lost . The like may be said of others of GODS children : when they seeke to GOD in sincerity , and pray in the behalfe of others , though the particular suite be not granted , yet they discharging their dutie , shall receive a reward . The Promises also are the rule how we must pray : as things are promised , so must they be prayed for ; things absolutely promised , may be absolutely asked ; but where GOD hath put conditions and exceptions to his promise , there our prayers also must be conditionall , and we must expresse or reserve in our mindes some such secret limitations , as these , If GOD see it to be good , if his good pleasure be such , if it may stand with his glory . Moses , Ex●d . 32.10 , 11. wo●ld not l●t GOD done till he had spa●●d his people , but desired to be razed out of GODS Booke , rather th●n his people should be destroyed ; because GOD had made an absolute promise to bring them into Canaan , verse 13. which promise Moses plead●th unto GOD in prayer . GOD hath made an Absolute promise of the perpetuall continuance of the Church , but 〈◊〉 of a continuall outward flouri●hing state thereof : for he can turne the persecution of his Church to the incre●se thereof , and so ●aine honour unto himselfe , and bring good unto his people thereby . In this point ( because some things are controverted ) I will not interpose my owne judgement , it shall suffice me to declare , how the question is stated by many Divines . 1. Spirituall things , as they are necessary to salvation , ought absolutely to be asked , because they are absolutely promised to the Faithfull , and those that seeke them , Luke 11.13 . 2. Those spirituall goods which admit degrees , cannot in every degree be absolutely begg'd , because the things themselves , not the degrees of them , are absolutely necessary , and of GOD absolutely promised , 2 Cor. 12.8 , 9. 3. Yet we ought absolutely to ask that measure of grace which is necessary for us to avoid crimes or scandals , and keepe a good conscience , Iames 1.5 , 6. 1 Cor. 10.13 . Psal. 19.14 . Spirituall things are promised : 1. Rather quoad essentiam , then gradum perfectionis . 2. In competencie for finall victory , not in perfection . 3. With power reserved to withdraw the exercise ; leave to our selves , abate the fervour . There must be submission to GODS will and wisedome in our prayers for spirituall things , in regard of circumstances of time , meanes , measure ; for these the LORD hath reserved in his owne power . We must not in our prayers prescribe GOD the particular time , when he should give his blessings or helpe us out of misery , yet we may lawfully pray , that he would heare us speedily , Psal. 102.3 . because He hath promised to doe it . All the Petitions of the LORDS Prayer ( saith Dr. Gouge ) are absolutely promised , saving the fourth . For hallowing GODS Name , He himselfe hath said , I have both glorified it , and will glorifie it againe , Iohn 12.28.2 . For the comming of his kingdome , CHRIST hath said , that the gates of Hell shall not prevaile against his Church , Mat. 16.18.3 . For doing his will , this is a branch of the new Covenant , which by CHRISTS death is made absolute , Ier. 31.33 . Ezek. 36.27.4 . For pardoning sinne , this is another branch of the foresaid new Covenant , 34. verse of Ieremy . For not leading into temptation , but delivering from evill , the Apostle saith , 1 Cor. 10.13 . GOD will not suffer you to be tempted above that yee are able , but will with the temptation , make away to escape . For daily bread , GOD can instruct us , both to be full , and to be hungry , both to abound and to suffer need , Phil. 4 12. Temporall things , are not promised absolutely , but 1. With limitation to expediencie . 2. They are conveied in the Covenant disjunctively , either the particulars or the equivalent , Mark. 10.30 . by way of commutation , and compensation with spirituall ; if not peace , yet patience , if not wealth , yet contentment . 3. With exception of the crosse , and reservation of power to the promiser , to chasten our misdemeanour , Psal. 89.28 , 31 , 32. a When we crave temporall benefits , which GOD hath promised conditionally , so farre forth as will stand with his glory , and our spirituall good , and everlasting salvation , wee must beleeve that we shall obtaine them , so farre forth , as they will stand with these conditions . b Earthly and outward things are lawfully prayed for , but ever ●um Conditione voluntatis , with Condition of GODS good pleasure and liking . c Things Temporall which are promised with condition , we are to pray for with condition of GODS will. d All outward things must be asked with this exception , if it seeme good unto his Majesty ; which exception is proper to the fourth Petition . We must aske these outward things ( not absolutely ) no further then they may stand with GODS glory . Those things which belong to the kingdome of GOD are simply and primarily to be asked , other things onely secundum quid and secondarily . GODS promises of temporal blessings are Hypotheticae and goe with condition sometimes expressed , sometimes suppressed , which condition is as a sterne of a ship , and turnes the promise another way . * Of the same opinion are Vrsin in his Catech. on the fourth Petition . Piscator on 8. Mat. 2. Cameron Myrothee . Evangel . in Luke 5.12 . Master Harris on the Beatitudes and Covenant . Barlow on 2. of Tim. D. Preston in Saints daily Exercise and M. Goodwin in his returne of Prayer . This is an undoubted truth , that we must pray for heavenly things with a more ardent affection then for earthly , Matth. 6.33 . 1. They comply with GODS nature and hee had rather be giving them . 2. They are best for us , and will doe us most good . 2. GOD will not performe promises till by prayer they be sought for from him ; till in our humble desires wee declare , that wee account his promises exceeding great and precious things . The LORD had promised deliverance unto Israel , yet saith the LORD , For this I will be enquired of by the house of Israel to doe it for them : Thus saith the LORD , After seventy yeeres be accomplished at Babylon , I will visit you and performe my good word towards you , in causing you to returne to this place ; for I know the thoughts that I thinke towards you , thoughts of peace , and not of evill to give to you an expected end . But how shall this excellent promise of GOD be effected ? It followes , Then shall yee call upon me , and yee shall goe , and pray unto me , and I will hearken unto you , &c. Godlinesse hath the promises of this life and that which is to come , 1 Tim. 4.6 . yet we doe not forbeare daily to say the LORDS Prayer , that we may speede of both . The Lord makes a promise of forgivenesse of sinnes , I , even I , am hee that blotteth out thy transgression for mine owne ●ake , and will not remember thy sinnes . But for the execution of this promise ▪ GOD will be so●ght unto . Put me in remembrance ( s●●th he ) and set us plea●e tog●●her , E●ay 43.25 , 26. 〈…〉 GOD to fu●fill his 〈◊〉 , we testifie f●rst , that they 〈◊〉 ●●o●ises of mercy and not of ●ury or d●●t : secondly , wee d●clare our ●eed , and by consequence 〈◊〉 of them , and de●endance upon them : As Promi●●s are the Rule of what we may pray ●or in ●ai●h ; so Prayer is the ground of what wee may expect with comfort . CHAP. V. 5. The properties of them . GODS Promises are 1. Free. 2. Full. 3. Firme . 1. GODS Promises are free and tran●ferred . THey are not m●de for any 〈◊〉 that is in us , bu● proceed ●rom Gods fre●●om and benevolence : ●orking moo●ed God out of hims●●●● . 1. Not 〈◊〉 Th● LORD did not ●et h●● lov● upon you nor choose you : because we were more in number then any other people ( or for any such like respects ) but because the LORD loved you . That at first might seeme to be Idem per idem , ( as we say ) a womans reason , that the LORD should set his love on them , because hee loved them : but it excellently sets forth the ground of GODS love to rest altogether in himselfe , and in his owne good pleasure . 2. Not our beauty : we were in our bloud when GOD set his love upon us , and entred into Covenant with us . 3. Not our righteousnesse , Tit. 3.5 . Not by workes of righteousn●sse which we have done , but according to his mercy hee saved us . There is nothing at all in us to move the LORD to promise any good to us : as that first and great promise after Adam had sinned , was from GODS free grace , so are all other Evangelicall promises . GOD never set the promises on sale , or will ever sell his Sonne to any , He gives him freely , He stands not of desert , We may buy of Him a freely , Esa. 55.1 , 2 , 3. Rev. 21.6 . & 22.17 . Ezek. 36.32 . He loveth freely , Hos. 14.7 . and pardoneth sin freely , Esay 43.25 . 1 Iohn 2.12 . Election is of grace , Rom. 11.5 . Vocation is of grace , 2 Tim. 1.9 . Justification is freely by grace , Rom. 3.24 . Faith is of grace , Ephes. 2.8 . Eternall life and salvation is of grace , Rom. 6.23 . Luke 12.32 . b The Promises are ( free in ficri ) made onely out of grace , but ( conditionall in facto esse ) performed and accomplished with dependance upon duties in us . GOD is faithfull ( saith the Apostle ) who shall stablish you and keepe you from evill , there is the promise ; and wee are confident , that you will doe the things that wee command you ; there is the duty which the promise calls for . When wee pray give us our daily bread ; by saying give us , wee acknowledge that it is from GOD , but when we call it ours , we shew how GOD gives it , namely in the use of the meanes . For bread is ours , not onely in the right of the promise , I will not faile thee nor forsake thee , but service and quiet working in an orderly calling . The freenesse of GODS promises marvellously lifts up the head above water ; as the beggar saith , the dole is free , and why may not I get it as well as another ? O ( may some say ) but if I could pray and humble my selfe , there were hope of mercy . GOD gives his mercy freely , he keepes open house , he requires nothing of thee to procure it , but he shewes mercy , because hee will shew mercy . See what he saith , Es●y 43 24 , 25. Thou hast wearied mee ( saith he ) with thine iniquities ; and in the next verse , I , even I am he that blott●th out thy trans●ressions , for my owne sake , even I ] excluding all m●anes : for my owne names sake ] excluding all motive . No unwor●hinesse then should hinder us from beleeving the promises : but rather they that have the most sense of their owne * unwor●hinesse , have most incouragement to beleeve ; for that voice of CHRIST , Come unto mee all yee that are weary , &c. serves not onely for our first conversion , but in all our distresses whatsoever , throughout the whole course of our life . Iacob confesseth himselfe unworthy of the least of all GODS mercies , Gen. 32.10 . yet in the 9. verse he entitleth himselfe unto the promises , He that commeth to mee , I cast not away , Ioh. 6.37 . As if the LORD should say ; feare not , though base , sinfull , poore , and of no account in the eye either of thy selfe or others : For if thou commest to me , thou art welcome , notwithstanding these , and I never cast him away that commeth . The wicked abuse the promises of GOD to loosenesse ; they say GOD is gracious and mercifull . CHRIST dyed for us , the LORD will forgive us , and so stuffe themselves with promises till they have made them a pillow for sinne . It is true , there is mercy with GOD , Psal. 130.4 . not to make us bold to sinne , but to feare him . The Apostle urgeth the promise to spurre us to obedience , and as a motive to the feare of GOD , we should take heed of sinning , because GOD is gracious , Rom. 6.1 , 14. Heb. 10.29 . Ioel 2.13 . who would spend to try a liberall friend ? GODS mercy is regulated by his truth and justice . He hath promised no mercy to such , Deut. 29.20 . they have neither part nor portion in this matter , Acts 8.21 . 2. GODS Promises are full and of large extent , in respect of 1. Persons . 2. Things . In respect of persons ; They are propounded generally with such termes as these , every one , or whosoever , Ioh. 3.15 , 16. Matth. 11.28 . Revel . 22.17 . Esay 55.1 , 2. Acts 10.43 . Ioh. 7.37 . Iohn 6.37 , 40. & 5.24 . & 11.26 . Ezek. 33.11 . 1 Iohn 2.1 . They are offered to all , none excepted : the Angell brought glad tidings for all people , Luke 2.10 . no sort of men are excluded , but in CHRIST they may have their part in these promises , as the Apostle sheweth , Gal. 3.27 , 28 , 29. Hee will blesse them that feare the LORD , both small and great , Psal. 115.13 . The LORD is rich unto all that call upon him , Rom. 10.12 . In every nation hee that feareth him , and worketh righteousnesse , is accepted with him , Acts 10.35 . The Promises are propounded promiscuously to all , together with the commandement of beleeving ; but they are not performed to all , because they faile in performing the condition , but power is given to the Elect to performe the condition , Ephes. 2.8 . Act. 5.31 . & 11.18 . There is therefore a twofold offering of CHRIST : 1. Externall in the preaching and publishing of the Gospell or the promises of CHRIST , Act. 9.15 . 2. Internall , a certaine spirituall Illumination whereby those promises are pro●ounded to the hearts of men , as it were by an inward word . The promises are indefinite in regard of all and every man , and to beleevers onely they are unive●sall , Iohn 3.16 . & Mark. 16.16 . R●m . 1.16 . & 10.4 . GOD undertakes with them , not for themselves onely , but for their seed aft●r them , I am thy GOD , and the GOD of thy seed : hee sheweth mercy to a thousand generat●●ns of them that feare him , and keepe his Commandements . He maintaines not onely such is serve him , but all their hou●hould ▪ yea and all th●●r posterity too : for the promises are made to you , and to your seede , and to as many as GOD shall call . 2. In respect of things ; His Promises are likewise large for things . No good thing will he withhold ; all that is in heaven , in ea●th , will GOD bestow on his . In Deut. 28. Psal. 37. & 128. whatsoever is good for the soule , the body , the estate , the name , the posterity of m●n , is promised to them that feare GOD , and obey his Commandements . The Promises in the Word extend themselves to all estates , to all conditions , and to all kind of distresses whatsoever , they are a Christians Catholic●n ; being a helpe to all duties , a quickner of all graces , and a Comfort in all Troubles . The people of GOD streiten promises , and enlarge precepts , but the generality of the promises may comfort any gracious person : Whosoever beleeveth , shall bee saved , none is excluded but such as exclude themselves . This is singular comfort in temptation , no matter for thy sinnes ; whosoever beleeveth in CHRIST , shall be saved , though his sinnes be never so great . This may comfort the godly also in their meane estate in the world , whosoever beleeves , the hainous sinner as well as the lesser ; the poore begger as well as the mightiest Monarch , shall not perish , but have life eternall . The indefinite promises are to be appropriated by particular application : Gal. 2.20 . 1 Tim. 1.15 . The Articles of the Creed * concerning remission of sinnes and life everlasting doe include , and we in them acknowledge our speciall faith concerning our owne salvation . Hee that hath not this particularity of applying , hath nothing of faith more then a Divell , as two of our worthy Divines * have well observed . The Divels hold generalls , of CHRISTS death ; remission of sinnes thereby purchased unto the Church : herein only they faile , that they apply not these to themselves , nor can beleeve that they are sharers in these benefits ; and let it be thought no presumption , for GODS child to out-strip the Divell one step at least , in beliefe of the Articles of his Creed . The Apostles applied the promises to them whom either they did instruct or confirme in the faith , 1 Cor. 1.4 , 9 , 30. & Chap. 12.27 . Ephes. 1.13 . & Chap. 2.5 . Acts 2.39 . & 13.38 . Col. 2.10 . 1 Pet. 1.18 , 19. 1 Iohn 2.12 . The faithfull also apply them to themselves , 2 Cor. 3.18 . & 5.1 . Ephes. 1.4 . & 2.5 . Col. 1.12 . 1 Pet. 1.3 . 1 Iohn 3.1 , 2. & 3.24 . The Papists scoffe at this particular assurance , and say , there must be a particular word , for a particular faith . Where is it said by name ( say they ) to any man ; Thou Peter or Iohn shalt be saved ? Wee may retort this argument upon themselves : for where is it said to any by name , Sanctifie the Sabbath , sweare not ? and yet the commandements belong to us , why not then the Promises , though not spoken to us by name ? The word of promise is as particular , as the word of threatning , command , or prohibition . The Generals include their particulars ; When a Prince gives a pardon to all theeves , every one can apply the same unto himselfe , though his name be not set downe in the pardon . To mee ( saith D. S●lat●r ) it sounds as particular in case of my faith and repentance , as if our Saviour himselfe should say unto mee , as to him in the Gospell , Sonne , thy sinnes be forgiven thee . The wicked enlarge the promises , and streighten the precepts , they take liberty to sinne , presuming on pardon from those two generall maine promises , Hee that beleeveth , shall be saved , Mark. 16.16 . At what time soever a sinner repents him of his sinnes , I will have mercy on him , saith the LORD , Ezek. 18.21 , 22. Here are two sweet promises , the one annexed to Faith , the other to Repentance ; but out of these fragrant flowers , the wicked sucke poyson . It is an easie matter to beleeve ( saith the worldling ) though indeed it be as hard as to keepe the Law , for GOD must inable to both . And true repentance ( saith hee ) is never too late : GOD hath promised pardon to the penitent , there is no exception of a sinne , b times , or c persons , but at what time soever , what sinner soever repents him of what sinne soever , he shall be forgiven . This cannot be denied ; but yet though true repentance be never too late , late * repentance is seldome true : and though GOD hath promised pardon to the penitent , yet hee hath not promised repentance to the sinners . Thirdly , thou knowest not whether ever thou shalt have time , for hee promiseth not tomorrow to the offendour , who is alwaies ready to receive the penitent . One saith , GOD hath left man time past to repent of , and time present to repent in , but the time to come he hath reserved in his owne hands . 3. The Promises are most firme and faithfull ; GOD is true in all his promises , be they never so great or wonderfull : heaven and earth shall sooner passe away , then one piece of his promise faile , Rom. 4.16 . GOD cannot lie , Tit. 1.2 . nor denie himselfe , 2 Tim. 2.13 . He may as easily denie himselfe as his word . David often in 119. Psalme , giveth this epithite to GODS Word , Iust and righteous Word , 106 , 123 , 137 , 144 , verses . Paul often useth this preface , This is a true saying , and of all men worthy to be beleeved ; or , this is a faithfull saying , 1 Tim. 1.15 . 1 Tim. 4.9 . 2 Tim. 2.11 . Tit. 3.8 . Revel . 21.5 . & 22.6 . it is called The Word of truth , Iam. 1.18 . Ephes. 1.13 . Col. 1.5 . The words of the LORD are pure words : as silver tried in a fornace of earth , purirified seven times , Psal. 12.6 . Psal. 18.30 . Psal. 119.140 . Pro. 30.5 . As the gold and silver that hath beene often tried doth never deceive men , so the divine promises doe not deceive those that trust in them , because the truth and goodnesse of them hath beene continually tried by others , and graciously performed by GOD himselfe . His Covenant is called a * Covenant of salt , 2 Chron. 13.5 . that is , a stable and sure Covenant , an everlasting Covenant , Gen. 17.7 . Esay 55.3 . Ezek. 16.60 . this phrase is frequently used in Scripture , GOD that keepeth Covenant , Deut. 7.9 . Dan. 9.4 . Nehem. 1.5 . & 9.32 . 2 Chron. 6.14 , 15. Psal. 89.34 . Esay 54.10 . All the promises of GOD are Yea , and Amen , in CHRIST , 2 Cor. 1.20 . Not onely Yea , but Yea and Amen . Not onely firme and faithfull in themselves , but such as shall be made good to the soules of GODS people in full perfection . We may call in experience to witnesse this truth : GOD hath not onely made good his Covenant to his friends , but to his enemies and strangers , Deut. 2. Iosh. 23.5 , 10 , 14 , 15. He kept touch with Iehu for the kingdome , for foure generations * according to his promise . He is faithfull to those that deale perfidiously in the Covenant , Rom. 3.3 ▪ 4. He makes good his promises in the circumstances of them , keepes the very houre as it were , Gen. 15.13 , 16. compared with Exod. 12.41 . therefore this phrase is often used , as the LORD hath said , or as the LORD hath promised , Deut. 10.9 . & 18.26 . & 27.2 . Ioel 2.32 . Iosh. 23.5 , 10. We might instance in particulars , and shew how the promises of GOD have still beene fulfilled , as that first promise of CHRIST , Gen. 3.15 . we may see fulfilled , Luke 1.68 . to 73. Gal. 4.4 . and that particular promise to preserve Noah in the Arke , Gen. 6.18 . fulfilled , Gen. 8. those made to a Abraham , b Isaac , and c Iacob . But I leave this to the observation of Christians themselves . GODS Love and mercy is the onely reason of making promises ; but his truth , justice , fidelity , power , and glory , are the reasons of fulfilling them . The LORD did not set his love upon you , nor choose you , saith Moses to Israel ; because yee were more in number then any people ; but because the LORD loved you ; that is the ground of making the promise : and because hee would keepe the oath which he had sworne to your fathers , that was the ground of performing his promise . For thy words sake , and according to thine owne heart , saith David , hast thou done all these great things , according to thine owne heart , that is , ex mero motu , out of pure and unexcited love thou didst give thy Word and promise , and for thy Word sake thou hast performed it . Thou wilt performe saith the Prophet , The truth to Jacob , and the mercy to Abraham , which thou hast sworne unto our father from the daies of old . Why truth to Jacob and mercy to Abraham ? the promise after a sort began in Abraham ( therefore hee is called the Father of the faithfull ) and when GOD makes a promise , it is onely out of mercy ; but the promise was continued unto Iacob , who being Abrahams seed , was an heire of the Promise , and so the inheritance which was out of mercy given unto Abraham , did out of truth and fideli●y descend unto Iacob , the seed of Abraham ; and therefore we shall find Covenant , Mercy , and Oath , joyned together in the Scripture , Deut. 7.12 . Luke 1.72 , 73. to note unto us , both the ground of making the Covenant , Mercy , and the ground of performing the Covenant made , the Truth and Fidelity of GOD. GODS very name JEHOVAH , declareth that he is constant and will performe his promise , because as he giveth being to all things , so he makes that to be which he hath promised . By my Name JEHOVAH was I not knowne to them , Exod. 6.3 . He meaneth , that though he made many promises to them , especially concerning their possession of Canaan , yet he did not shew himselfe to be JEHOVAH an Accomplisher of his promises , that he reserved to future generations , ver . 8. Therefore whensoever in any of the Prophets , GOD promiseth or threatneth any great matter , to assure us of the most certaine event of such his promise or threatning , he addes unto it his Name JEHOVAH , as Ezek. 5.17 . Ier. 31.31 . in which Chapter being wholy promissorie concerning the New Covenant of grace and free pardon of sinnes , which the Church obtaineth thorough CHRIST , it is repeated 33 times , It was the end 1. Of CHRISTS Incarnation , to shew that GOD would be mindfull of his promise , Luke 1.72 . 2. Of his Ministery , to assure and confirme the promises made before to the Fathers , Romanes 15.8 . 3. They are sealed with the blood of CHRIST the Testator , Heb. 9.16 . and therefore are said to be all in him Yea and Amen , 2 Cor. 1.20 . that is , sure and infallible . They are sealed in his Spirit , all beleevers are said to be sealed by the Spirit of promise , Ephes. 1.13 . and this is GODS privie Seale . GOD hath sealed to all his promises in the Sacraments , Rom. 4.11 . which are given to us as GODS broad Seales to ratifie his Covenant , and all his promises made unto his Church ; they are outward pledges to confirme our faith , and make the promises ( though not more sure , yet ) more credible to us . The promises are in some places called in the singular number , the promise , to assure us , that it is as easie for GOD to fulfill all that goodnesse contained in all those Promises , as if they were but one onely Promise . We promise and many times faile , either by the mutability of our will , the imbecillity of our power , or the scantnesse of our knowledge , not being able to foresee impediments . But GOD is neither mutable , weake , nor ignorant . His promises are made in heaven , where there is no inconstancie nor repentance . For I the LORD change not , therefore yee sonnes of Jacob are not consumed , Mal. 3.6 . as if hee had said , I promised not to consume you , and you can tell I have kept promise with you , for yee are not consumed to this day , With him there is no variablenesse , nor shadow of turning , Iam. 1.17 . GOD cannot lie , 1 Sam. 15.29 . nor repent : He cannot lie in making a promise , nor repent in fulfilling it . GOD is also infinite in wisdome to contrive , and in power to bring about the execution of his owne will. Hee is onely wise , Rom. 16.27 . 1 Tim. 1.17 . The LORD knoweth , to deliver the righteous out of trouble . GOD is able to accomplish what he hath promised , All things are possible to him , Mar. 10.27 . Nothing is too hard for him , Ier. 32.27 . Gen. 18 14. Num. 11.23 . He c●nnot be hindered by weaknesse , Hee is Almighty , Revel . 1.8 . Hee that is able of stones to raise up children unto Abraham , Matth. 3.9 . is able to take away our stony heart , and give us a heart of flesh . There is a promise made of calling the Jewes unto CHRIST , and causing them to turne from transgression in Iacob , Esay 59.20 . But he who should consider the extreame obstinacie and stubbornenesse of that people against the Gospell would thinke it impossible , that they should ever be pul'd out of the snare of the Divell ; therefore the Apostle makes GODS power the ground of certaintie in this promise , Rom. 11.23 , 26. The HOLY GHOST also puts us in mind of GODS power to strengthen our faith in these promises following . 1. The alteration of our corrupt nature , Marke 10.23 . 2. All needfull grace , GOD is able to make all grace abound , 2 Cor. 9.8 . 3. Perseverance to the end , Ioh. 10.28 , 29. 4. Supply of all necessities , GOD that is able will supply them , Philip. 4.19 . 5. Assistance in all trouble , Psal. 89.13 , 21 , 22.23 . 6. Deliverance out of all evill , Esay 50.2 . 7. The resurrection of our bodies , Ephes. 1.19 , 20. 8. Eternall glorification , Phil. 3.21 . This motive taken from GODS Almighty power , is used often in Scripture , to stirre up men and women to beleeve the promises of GOD. It was used to Sarah , Gen. 18.14 . to the Virgin Mary , Luke 1.37 . to Ieremy , Ier. 32.27 . and to the Disciples of CHRIST , Marke 10.27 . Abraham looked to GODS power , and thereby was moved to beleeve that GOD would performe his promise , though Isaac in whom the promise was made , was to be sacrificed , Rom. 4.20 , 21. Heb. 11.19 . Iehosaphat also by his faith did magnifie GODS power , 2 Chron. 20.12 . This was Iobs onely comfort upon the dunghill , that that GOD who would ( after wormes had consumed his flesh ) raise him up at the last day , and make him with those very eyes to see his Redeemer , had power enough to deliver him from that calamity into which he cast him , and to revive his strength . GOD is likewise true , just , and faithfull , and therefore will performe his promises . GOD the Father ( who hath promised ) is the God of truth , Psal. 31.5 . the Gospell ( in which his promises are made ) is the word of truth , Ephes. 1.13 . His Sonne ( who hath declared and merited the promises ) is a faithfull and true witnesse , Revel . 3.14 . truth it selfe , Ioh. 14.6 . His Spirit ( which sealeth unto us the truth of the promises even in our hearts ) is the Spirit of truth . Ioh. 14.17 . GOD is iust and faithfull in accomplishing his promises , Rom. 3.3 , 5. David saith , LORD in thy faithfullnesse , or in thy Iustice answer me , Psal. 143.1 . that is , not in the justice of merit , but of promise or Covenant : for in his promises he maketh himselfe our Debtor , and what he owes by vertue of his blessed promise , we may challenge . If wee confesse our sinnes hee is faithfull and iust to forgive us our sinnes . As if he should say , GOD of his infinite mercy hath promised to all true Penitents and Confessors , that hee will forgive , and never remember their sinnes any more ; he must stand to his Promises , or else he should be unfaithfull : and he is iust , he doth not say he is mercifull but iust to forgive the sinnes of true beleevers , because they are all satisfied for , and GODS justice will not let him demand the same debt twice , of the surety and of the debter . The righteous GOD shall give unto mee a Crowne of righteousnesse , 2 Tim. 4.8 . righteousnesse as well as mercy , is the ground of salvation , not in relation or respect to merit in us , but to promise in GOD. For he is faithfull that promised , Heb. 10.23 . Sarah iudged him faithfull who had promised , Heb. 11.11 . The Promise of GOD is our title to happinesse , Gal. 3.18 . If some great man out of his bounty give another an Inheritance of a hundred pounds per annum , upon his paying of a pepper-corne for rent ; when hee hath payd it , he may claime the profits and by law recover them , and his plea in the Law must be the bargaine and Covenant betweene them ; for betwixt the rent and revenue there is no proportion : so upon our scant obedience , and scarce appearing faith , we may challenge heaven , and GOD cannot denie it us ; not because wee have deserved it , but because he hath promised it . This will uphold the faith of a Christian : GOD hath promised , nay confirmed his promise with an oath , and sent his Sonne in the fullnesse of time , Gal. 4.4 . in whom all the promises are Yea and Amen . What can be more Absolute ? It is a maine pollicie of the Divell , to lay siege , to the truth of GODS Word , Yea hath GOD , said ? so he would perswade us , that GOD will forget to be mercifull , and his promise will faile for evermore , Psal. 77.8 , 9. Weake Christians in temptations and desertions are ready to distrust GOD , and to question the truth of his promises . The wicked hope he will change , where is the promise of his comming ? 2 Pet. 3.4 . the godly feare he will change : David complaineth , Psal. 69.3 . I am weary of my crying , my throat is dried , mine eyes faile , while I waite for my GOD , Psal. 119.123 . Mine eyes faile for thy salvation . I shall one day die ( saith he ) by the hand of Saul , 1 Sam , 27.1 . Psal. 73.13 . Verily I have cleansed my heart in vaine , Psal. 116.11 . I said in my haste , all men are lyars . Psal. 31.22 . I said in my haste , I am cut off from before thine eyes . After that GOD had promised to Abraham that he would make of him a great nation , Gen. 12.2 . and make his seed as the dust of the earth , Gen. 13.16 . He and his wife being both old ; he thus ( as accounting GODS promises vaine ) answered , LORD GOD , what wilt thou give mee , seeing I goe childlesse ? Gen. 15.2 . Sarah likewise hearing the promise GOD had made to her husband concerning a Sonne by her , laughed at it , Gen. 18.12 . as if she should have said , that is a jest indeed . GOD told Adam in Paradise , That the seed of the woman should breake the serpents head , Gen. 3.15 . He was long , but sure ; for it was fulfilled at last . He that gave us CHRIST , how shall he not with him give us all things also ? Rom. 8.32 . He that hath performed the promise concerning CHRIST , wherein shall he faile ? He hath hitherto kept promise with nights and daies , as Ieremy saith , Ier. 33.20 , 25. that one shall succeed the other , therefore much more will hee keepe his word with his people . Hee is worthy to be beleeved , who never failed to performe what he promised . If GOD have promised us pardon of sinne , Sanctification , Patience , Faith ; wee should promise our selves these things , and rest confident , that we shall receive them . Shall we beleeve an honest man on his word , and yet not trust GOD upon his word , who is Almighty , and therefore able , a Father , and therefore willing to performe his promises . GOD hath spoken in his holinesse ( saith David ) I will reioyce therefore in his Word . I will divide Shechem , and mete out the valley of Succoth , Gilead is mine , Manasseh is mine , Ephraim also is the strength of mine head , Iudah is my law-giver , Moab is my washpot , Psal. 60.6 , 7. Though then hee had little enough , yet he was confident , hee should have all that , because he had GODS Word for it . So we may beleeve what GOD hath promised , since he hath said it , and sealed it , and sworne it . One in the Covenant may lay hold on CHRIST , and say CHRIST is mine , on the Promise , and say forgivenesse is mine , on the Covenant , and say grace is mine . The LORD will not be unmindfull of his Covenant with us , Psal. 111.5 . nor unfaithfull in performance of his promise to us , if wee prove not unfaithfull , but keepe covenant and promise with him , Psal. 103.17 , 18. 2 Chron. 15.2 . for the Covenant consists of two parts : in the one GOD bindes himselfe to be our GOD , in the other we binde ourselves to be his people , Hos. 2.23 . His is a Covenant of mercy , ours of obedience ; He promiseth happinesse , we holinesse ; He glory , we duty ; He hath tied himselfe by an oath , wee have bound our selves by the vow of baptisme , Hee will not forget his part , let us remember ours . Let it never be said of us , as it was of a Pope and his Nephew , that the one never spake as he thought , the other never performed what he spake . The Carthaginians were infamous for covenant-breaking , and slipperinesse in their promises , so that it grew a proverbe , Punica fides , Poeni foedifragi semper habiti , saith Plautus ; and the Athenians were renowned for faithfullnesse in all their covenants , agreements , and promises ; which gave occasion to those proverbes , Attica fides , and Atticus testis , used for one that still keepes touch . Fidelity in keeping promise is a fruit of the Spirit , called by the Apostle faith , Gal. 5.22 . and a property of him that a must rest on GODS holy mountaine . Therefore wee should imitate , the Athenians , shall I say ? nay rather GOD himselfe , expressing faithfullnesse in all our words , workes , and waies ; wee should b keepe our covenant with GOD , and c pay our vowes unto the most High , Psal. 25.10 . Psal. 103.18 . we should also be constant in the performance of our promises to men , for promises are due debts . And non in promissione sed in consummatione virtus est , vertue doth not consist in promise , but in performance . The manner , how GOD performeth his promises is not alwaies one and the selfe-same : sometimes hee gives the very particular thing promised , as unto the children of Israell deliverance out of Aegypt , David from Saul , Iacob from Esau. Hee restored unto Hezekiah his health according to his promise , and removed the host of the Assyrians , which besieged Jerusalem ; sometime hee gives that which is equivalent or better . Thus in the 5. Commandement , obedient children are promised long life ; yet Iosiah , 2 Kings 23.29 . and Abiah , 1 King. 14.13 . were taken away in their best age ; therefore for temporall life , they had eternall : * so GOD promised Abraham the land of Canaan , and hee had the true Canaan , the Kingdome of Heaven . GOD here breaketh not promise , but changeth in melius . So in taking away wealth from his children , he giveth them more store of grace , in restraining liberty of body , He giveth freedome of con●cience , with affliction , He giveth patience . It was promised Iosiah , 2 Kings 22.20 . that hee should be gathered to his grave in peace ; yet hee died a violent death , for he was slaine by the hands of his enemies , 2 King. 23.29 . the next words therefore doe expound it , And thine eyes shall not see all the evill which I will bring upon this place . He died in peace comparatively with a worse state of life , for hee lived not to see the misery of succeeding ages , Esay 57.1 . Some interpret it thus , hee was gathered to the Spirits of his Fathers , who enjoyed peace . GOD doth not alwaies performe his promises to the same parties , and yet most truly performeth them , Psal. 97.11 . Light is sowne for the righteous . Oftentimes the Father soweth and dieth ere the harvest , and so the Sonne reapes : so Abraham inherited Canaan in his posterity . So GOD promised to send his Sonne : this promise was made to the Fathers , and GOD fulfilled it to the children , Acts 13.32 , 33. The time of accomplishing GODS promises is uncertaine to us , Acts 1.7 , though it shall not be over-passed , The vision is for an appointed time , but at the end it shall speake and not lie . All visions and words of GOD , whether of promise or of threatning , let them seeme to lie lea and void never so long , yet shall be not onely certainely fulfilled , but in the period of time , which the wisedome of GOD hath impropriated to them . Sometimes GODS promises have a limited time ; as that , Gen. 17.21 & 18.14 . and then they are fulfilled in that very time , exprest , as Gen. 21.1 , 2. Sometimes hee expresseth not the time . GOD in the beginning made a promise to our first Parents concerning the seed of the Woman , and deferred it almost 4000. yeares , and yet at length accomplished it . There have passed about 5000. yeares since the time of the glorious comming of CHRIST unto judgement was promised , and it is not knowne when it shall be accomplished . Abraham was childlesse till he was 70. yeares old , and at those yeares the LORD promised him issue . But this promise was not accomplished till a long time after , when hee was an 100. yeares old . David had a promise to be King of Ierusalem and Iuda , but the LORD exercised him by many and grievous afflictions , before he came to the Crowne ; insomuch that he saies of himselfe , Psal. 119.82 . Mine eyes faile for thy Word . The promise which was made unto Simeon , was not accomplished till hee was an old man ready to die , yet he continued to waite . The deliverance of Israel was promised 400. yeares before it was fulfilled , Gen. 15.13 . GOD many times takes day , 1. ●ither his children are not ready for it . 2. Or hee doth it to exercise their faith and patience , Heb. 6.15 . to prove whether they can beleeve when they see not , Deut. 8.2 . 3. Or hee lets them waite , that they may more esteeme the blessings when they have them , but never any could taxe him for promise-breaking . GOD as he doth out-vie all for the largenesse of his promises , so is he unmatchable for faithfullnesse in fulfilling his promises . We reade of some that have promised halfe their kingdomes , nay the Divell promised * all the kingdomes of the world to our Saviour ; but GOD promiseth yet more , and performeth better then any of them . First , he doth not promise by halves , but he promiseth a whole Kingdome , and such a one , as is more worth then all the kingdomes of the world , and excelleth them in foure properties , as the Apostle Peter sheweth . Nay one kingdome or one world is too little for him to give , he promiseth to give to all the faithfull two worlds , 1 Cor. 3.22 , 23. Things present , and things to come , all are yours , both worlds are yours . He performeth better also , what hee hath promised , then those before mentioned . For the first of them were but men , which often promise mountaines , and performe * mole-hills : in this sence it may be said , Let GOD be true and every man a lier ; and for the Divels promise , that great All which he made profer on , was just nothing , but shadowes and representations of things . He went about to coozen CHRIST with meere words , for the kingdomes of the world were not in his power to give ; but GOD is both able and willing to performe , whatsoever he hath promised , his servants have often found him better , * never any worse then his word : therefore wee should waite with patience for the fulfilling of his promises , not limiting him to time , manner , or meanes of accomplishment . CHAP. VI. 6. The persons to whom the promises belong 1. CHRIST as the head . 2. His members . FIrst , a Covenant of Grace is made with CHRIST the Head of the Church , Hee is the Foundation of it , He was GOD and Man to reconcile both ; and is therefore called The Angell of the Covenant , Mal. 3.1 . The Covenant of the people , Esay 49.8 . The Mediator of the New Testament , Heb. 12.24 . and next in CHRIST it is made with all Christian men and women . As he was Head of the Church and Redeemer , he is the heire of all GODS Promises , In him they are Yea and Amen , that is , in him they are propounded , ratified , and accomplished . This is evident by those generall promises which are the foundation of all the rest . Hee ( that is , CHRIST ) shall breake thine head , Gen. 3.15 . In thy seed ( that is , CHRIST ) shall the nations of the earth be blessed , Gen. 22.18 . The promises are made not to seedes , as many , but to seede : viz. CHRIST ( in aggregato ) with his Chu●ch , the Head and members together ; for JESUS together with all the Saints , make but one mysticall body which is CHRIST , 1 Cor. 12.12 . Any promise or blessing that belongs to us , belongs chiefely to CHRIST . He is the Elder Brother . That speech , Hos. 11.1 . I called my sonne out of Aegypt , is meant speci●lly of the delivery of Israel by Moses out of the bondage of 〈◊〉 , and yet it is a prophes●e of CHRIS● and applied to him , Matth. 2.15 . That which is spoken Psal. 8. of mans digni●y above all other creatures , as having all things put in subjection under him , is interpreted of CHRIST , Heb. 2.6 . 1 Cor. 15.27 . All the good we have , comes to us by and through him . We are elected and called in him , Ephes. 1.3 , 4. In him we have redemption , Ephes. 1.7 . Col. 1.14 . Sanctification , 1 Cor. 1.2 . Adoption , Ephes. 1.5 . In him GOD is well pleased with us , Matth. 3.17 . He is Heire of all things , Heb. 1.2 . The Faithfull are Co-heires with him , Rom. 8.17 . They shall have the same substantiall ( though not graduall ) glory , the same crowne , the same kingdome , Ioh. 17.22 , 24. GOD loves them with the same love that hee lo●ed CHRIST , verse 23. They are heires of all GODS most precious promises . They are stiled Children of the Covenant , Acts 3.25 . Children of the Promise , Rom. 9.8 . Gal. 4.28 . because they are made children of GOD by vertue of GODS promise . Thus was Isaac the child of the promise in that he was borne to Abraham , not by the strength of nature , but by GODS promise . They are also called Heires of the Promise , Gal. 3.29 . Heb. 6.12 , 17. & 11.9 . that is , not onely such to whom the promises doe belong , but such as claime their inheritance onely by adoption and promise . Amongst men the eldest childe usually is the heire , and carries away the Inheritance , and the rest have but pettie portions ; but all the LORDS children are Heires , and that not alone of the promises , but of the glory promised . Pareus hath an excellent similitude to illustrate this : every one there ( saith he ) inherits all , even as every man injoyeth the light of the Sunne , as if it were made onely for him . The promises made to Christ , are , Thou shalt be a Priest for ever , and I will give thee the kingdome of David ; thou shalt be a Prince of peace , and the governement shall be upon thy shoulders ; thou shalt be a Prophet to my people , shalt open the prison to the captive . The promises made to us are passive , You shall be taught , you shall be made Prophets , you shall have your sinnes forgiven , you shall be subiect to his government , you shall be made Kings . If onely they that are CHRISTS have benefit of the promises in CHRIST , then the wicked have no part nor portion in this businesse : the Divell sweeps all that are out of the covenant , the childrens bread shall not be given to dogges , GOD will not cast away precious things upon swine , and those that are strangers from the covenant of promise , Ephes. 2.12 . GOD p●omiseth to satisfie , but it is such as hunger for righteousnesse sake ; to comfort , not the carelesse , but such as mourne , forgivenesse of sinnes , but to the Penitent , eternall life , but to such as beleeve . Except the condition be wrought in us , the promise shall never be accomplished upon us : walke before me and be thou upright ( and then ) I am GOD All-sufficient , Gen. 17.1 . Blessed are the undefiled in the way , Psal. 119.1 . Psal. 84.11 . Ioh. 1.12 . Gal. 3.7 , 9. Psal. 34.9 , 10. Pro. 19.16 . Therefore in the 1. of S. Matthew , when Abraham is said to have begotten Isaac , there is no mention made of Ishmael which yet he begot , and likewise when Isaac is said to have begotten Iacob , there is no mention made of Esau , whom he begot also . But when Iacob is said to have begotten Iudah it is added , and his brethren , because the promise of Redemption which was to come by CHRIST , was pronounced to them also . But that promise belonged not to all them neither , but onely to such , who following the steps of their holy Fathers , Abraham , Isaac , and Iacob , applied it by a true faith to themselves , as the Apostle sheweth . This is a comfort to the people of GOD ; they can never loose Evangelicall blessings of grace and glory , because CHRIST is made the Lord Treasurer and Lord Keeper of them . We are not trusted with them our selves , for then wee should loose them ; but he receives them for us , and communicates them to us . THE SECOND BOOK . CHAP. I. Of the Covenant . THE PROMISES ARE either GENERALL OR SPECIALL . GENERALL THE COVENANT . Which in * Hebrew is called Berith ; from choosing , because it is established on certaine conditions which both parties choose : it is taken for both a Covenant and a Feast ; therefore some derive it from a word that signifieth to eate ; because the Hebrewes at their Covenant-makings usually had a Feast , Gen. 31.54 . Others derive it from a word that signifieth to stay . It was a Religious Ceremony common to the Jewes and Gentiles , that in making solemne covenant before their gods , a beast was slaine by the Priest , and the parts thereof laid one over against another . The makers of the Covenant passed betweene those divided parts ; the Ceremony intended and imprecation , that he might be cut in pieces as that beast was , who should violate the Covenant so made . And from the use of this Ceremony came the phrase of cutting a Covenant ; as with us , striking of a bargaine , from our fashion of striking hands upon a bargaine made . Alexander ab Alexandro . Lib. 5. c. 3. speakes of it : nay , This was a custome in Abrahams time , and therefore GOD himselfe to confirme his Promise to Abraham , vouchsafed to use that Ceremonie , Gen. 15.10.17 . for which it is said , GOD did cut a Covenant with Abraham , ver . 18. See Ier. 34.18 . The word Covenant doth somtimes signifie a simple promise of grace without condition , Gen. 9.11 . Numb . 25.12 , 13. but ordinarily it notes a mutuall contract or agreement between the parties covenanting by stipulation and promise , Psal. 50.16 . & 25.10.14 . & 44.17 . A Covenant is a solemne Contract , passing betweene some parties ( two at the least ) whereby they bind themselves , each to other , in certaine articles , to both their contents , for their mutuall peace and comfort . For the forme and manner of it , it must be done with some solemnity ; and herein stands the difference betweene a promise and a Covenant , for a Covenant is a bundle of promises , bound and knit up together in one tie and mutuall solemnity . There is a Civill Covenant , which is a league or agreement inter dimicantes , betweene two or more parties being at variance , Gen. 21.32 . and a Religious or Sacred Covenant , which is a league or agreement , that GOD hath made with man for his Salvation , and that is twofold : 1. That which GOD made at the beginning with our first Parents in the state of Innocencie , Gen. 2.17 . promising perfect felicity on condition of their perfect obedience . It is called Foedus naturale , the Covenant of nature , because it was made by GOD with man at his first Creation , and because it is contained in the Law which is knowne to men by nature ; and Foedus Legale , the Covenant of workes , because workes were the condition of it : it did runne thus , Doe this , and thou shalt live , and I will be thy GOD , Ezek. 20.11 . Levit. 18. Rom. 10.5 . Gal. 3.12 . winne it and weare it , obey perfectly , and live everlastingly . The two Sacraments of this Covenant , were the Tree of knowledge respecting the Law , Doe this , and the tree of life respecting the promise , Live. GOD shadowed out this covenant also to the children of Israell in the wildernesse of Sina , when he brought them out of Aegypt . Moses describes it , Exod. 19. & 24. the blessings and curses comprehended in that Covenant are recited , Levit. 26. Deut. 27. & 28. It hath rationem speculi . It is a glasse to manifest and discover sinne and death , and so serves to humble men which are naturally proud , Mat. 19.17 . and to make them flie unto CHRIST for sanctuary , who perfectly fulfilled the Law for the Elect ; in and through whom we may obtaine the Legall promises , Rom. 10.4 . Gal. 4.4 . I will shake all nations , and the desire of all nations shall come saith the LORD , Hag. 2.7 . to note unto us , ( saith one ) that a man shall never desire CHRIST indeed , till he be first shaken . 2. That which GOD of his singular grace made with man fallen . This is a free disposition of GOD whereby he promiseth eternall salvation by the death and mediation of his Sonne , that he may magnifie the riches of his mercy . This was revealed and delivered to our first Parents in the garden of Eden , immediately after the fall by GOD himselfe , and after was continued and renewed with Abraham , Isaac and Iacob . It is called Foedus Evangelicum , the Covenant of the Gospell , and the Gospell , Rom. 1.16 . A New Covenant : Behold the daies come ( saith the LORD ) that I will make a new Covenant with the house of Israel , Ier. 31.31 . that is , with the whole Church , the whole Israel of GOD , as appeareth , Heb. 8.8 , 10. The Covenant of grace , Rom. 4.16 . because nothing else moved GOD to make and establish it : it is not grounded upon our workes and worthinesse , but upon the free mercies of GOD , and all-sufficient merits of Christ , Gal. 3.18 . The Covenant of peace , Ezek. 34.25 . & 37.26 . Peace , Rom. 10.15 . the Gospell of peace , Ephes. 2.17 . & 6.15 . Reconciliation with GOD , and a Testament , because this reconciliation was ratified by the death of the Testator , Heb. 9.16 , 17. It runs in these termes , beleeve and repent , and Thou shalt be saved . Iohn 3.16 . Gal. 3.11 , 19. Mar. 16.16 . The Covenant of Grace ( saith D. Preston ) is double : 1. Absolute , and Peculiar onely to the Elect , Ier. 31.33 . Ezek. 36.26.2 . Conditionall , which is common to all , and that is expressed in these termes ; CHRIST hath provided a righteousnesse and salvation now , if you will beleeve , and take him upon these termes , that he is offered , you shall be saved , Mark. 16.16 . The Sacraments which GOD gave to man in his corrupt estate were , either 1. Before CHRIST , prefiguring Him. 2. After Him , as memorials of Him. The Sacraments before Christ were of two sorts : 1. Either such as belonged to all sorts of people . 1. The Arke and Noahs preservation in it , Gen. 6.18 . Heb 11.7 . 1 Pet. 3.20 , 21. 2. The Rainebow , Gen. 9.9 , 11 , 12 , 13 , 15 , 16 , 17. 2. Such as were peculiarly appointed to the Jewes , some of which were 1. Extraordinary , during but once or a short time , and answering , either To Baptisme as the red sea , the cloud 1 Cor. 10.1 , 2 , 3 , 5. Or to the LORDS Supper , as the Manna , the water flowing out of the rock . 2. Ordinary , as 1. Circumcision , answering to our Baptisme , Gen. 17.9 , 11 , 12. Col. 2.11 , 12. 2. The Passeover , answering to the LORDS Supper , Ex. 12.13 . 1 Cor. The Sacraments after Christs comming to continue till the end of the world , are two : 1. Baptisme , Iohn 1.26 . Mat. 28.19 . 2. The Supper of the LORD , Luke 22.19 , 20. 1 Cor. 11.25 , 26. These two Covenants of works and Grace , doe both agree and differ in severall respects : 1. They agree 1. In their Author , GOD. 2. In the persons contracting , GOD and Man. 3. In the generall end of them both , the glory of GOD. 4. In the ext●insecall forme , they both binde . 5. They have both one matter also for substance , on Gods part mans happinesse in both , on mans part obedience in both . 6. In nature , because they are both inviolable on GODS part . 2. They differ . 1 In kind : that was a Covenant of amity betweene the Creator and the creature ; this of Reconciliation betweene enemies , for there was no breach made before , as now there is betweene us and our GOD. When we were enemies CHRIST died for us . 2. In the speciall end ; for the end of the Covenant of nature is the declaration of GODS justice , of the Covenant of grace , the declaration of GODS mercie . 3. In the foundation : for the foundation of the covenant of nature is the creation of man , and the integrity of humane nature , of the other the redemption of man by Christ. 4. In the quality of the persons contracting : GOD the Creator in the first exacts his right from a man pure and perfect , but in this offers himselfe , as a mercifull Father to a sinner troubled with the sight and sence of his sins . 5. In the conditions : workes are required in the first , faith in the other . Adam was to make that good of himselfe , and by his owne power : In the Covenant of grace , GOD giveth what he requireth , and accepteth what he giveth . Fides impetrat quod lex imperat . August . Enchir. c. 117. 6. In the forme of fanction ; the Covenant of nature was published as soone as promised , but the Covenant of grace was first promised , then a long while after proclaimed & ratified with the blood of Christ. 7. In the object : that is extended to all men , this belongs to some certaine men by a singular reason ; for although it is often promiseuously propounded , yet by a speciall propriety it belongs to them to which it is intended by GOD. 8. In duration : that is antiquated to them who are made partakers of this new one ; this is perpetuall , therefore called often an everlasting Covenant , and admits of no end or variation for the substance . 9. In effects : that was deadly for a sinner , the Ministery of death ; this is called a quickning Spirit , and is the ministration of righteousnesse and life , 2 Cor. 3.6 , 7 , 8 , 9. The Covenant of grace , is called in regard of the convention and agreement betweene GOD and man , a Covenant ; in regard of the manner of confirming it , a Testament ; being in many things like a Testament . For 1. As in a Testament or last will the Testators minde is declared ; so is the will of GOD in his Word . 2. As in a Will so here , is a Testator which is CHRIST ; a Legacie which is eternall life ; Heires which are the Elect , an Instrument , which are the Scriptures ; and Seales , which are circumcision and the Passeover , of the old , Baptisme and the LORDS Supper , of the new . Thirdly , and principally , as a Testament is in force by the death of the Testator , Heb. 9.16 , 17. so the Covenant of Redemption , is ratified by the death of CHRIST , and this death by the effusion of blood was shadowed out in the Old , but consummated in the New Testament . This Covenant is but one for * substance , yet in divers respects and circumstances it is either Old or New. Old as it is a reconciliation of the old people with GOD by CHRIST to be exhibited , new as it is a reconciliation of the new people with GOD , by CHRIST now exhibited in the flesh : in regard of the shadow it is called the Old , and in regard of the substance the New. Old , because it is first in time and antiquity . 2. Because it is abrogated in part , Heb. 8.13 . 2 Cor. 3.14 . being placed in ceremonies , which in time for oldnesse vanished away . New , 1. In respect of the immediate Author CHRIST , Luke 22.20 . GOD was the Author of the other . 2. Because celebrated in a new manner , and new rites , and is never to be abrogated or disanulled . It is new in respect of GOD and us . 1. In respect of GOD , because the Covenant is renewed as he promised in the seed of Abraham , which is with all the nations of the earth , Gal. 3.8 . 2. In respect of us , because we are renewed thereby , 2 Cor. 5.17 . The Old Testament is called the Law , because the first and chiefe part of it is the Law of Moses ; the New Testament is called the Gospell , because the first and chiefe part thereof , is the glad tydings of our Redemption , and the forme of the Covenant is in the one Legall , in the other Evangelicall . The Law was written in Tables of stone , Exod. 31.18 . 2 Cor. 3.5 . but the Gospell is written in the fleshie tables of the heart , Ier. 31.33 . Heb. 8.10 . The Old Testament is the Covenant of GOD which in types and shadowes prefigured CHRIST to come and to be exhibited , and by vertue thereof , Life everlasting was given by faith in CHRIST that was to come . The giving of Isaac , of the promised Land , and all these promises , were but shadowes of the great promise , of the maine Covenant in CHRIST . The New Testament is the Covenant of GOD , which ( since the comming of CHRIST in the flesh ) hath abolished those shadowes , and giveth life everlasting by faith in CHRIST that is come . The old Covenant agrees with the Covenant of nature : 1. In both , the parties contracting are GOD and Man. 2. Each hath a stipulation annexed to it . 3. The promise is the same in kind . 4. Both lead to CHRIST . They differ , 1. Because the Covenant of nature was contracted with all men , this with the Israelites onely . 2. That of nature was made as soone as man was created and had no praeludia : the old Covenant long after , and had many praeludia afore it . 3. That of nature onely binds to obedience due by the Law of nature , the old Covenant obligeth also to ceremonies . 4. Life is promised in both , but it is set forth in the one by the fruition of Paradise , in the other by the possession of the Land of Canaan . 5. The Covenant of nature is eternall , the old Temporary . 6. Both Covenants bring us to CHRIST ; bu● that of nature doth not this per se , but * per accidens ; this old one doth it , per se , for it is the true and proper scope of it . 7. The Covenant of nature was written in the heart , but the old in tables of Stone . 8. The Covenant of nature was made in Paradise , the other in Mount Sina . 9. There was no Mediator of that , this had a Mediator , Moses , Deut. 5.26 , 27. 10. That was made with all mankinde when man was perfect , this with a certaine people after the fall . The Old and New Covenant agree ; 1. In the principall efficient cause , for there is the same Author of both , GOD , Ier. 31.31 . 2. In causa pröegumena , the inward impulsive cause , the mercy of GOD in both , Luke 1.54 , 55 , 72 , 78. 3. In the meritorious procatarcticall cause , there is one and the same foundation of both Covenants , CHRIST , Heb. 13.8 . Rev. 13 , 8. 4. In the matter , there is the same thing promised in both , Rom. 1.1 , 2. 5. In the essentiall forme , in both Covenants there is a mutuall obligation of GOD and the faithfull , although of GODS part it is free , of mans due , Rom. 3.22 . 6. In the end , which in both , is the glory of GOD and salvation of man , Heb. 11.8 , 9 , 10. 7. In the subject , for GOD made both of them with the faithfull onely , Rom. 3.26 . 8. In the adjunct , the internall obsignation , for both of them are sealed by the same HOLY GHOST to the faithfull , 2 Cor. 1.22 . Ephes. 1.13 . The Old and New Co●enant differ . 1. In respect of the Author or Covenant-Maker which was not CHRIST , but GOD the Father of the Old ; or he made it then mediately and not Incarnate , now immediately and from his owne mouth . 2. In respect of the Mediator ; Moses was Mediator of the Old , Levit. 26.46 . Deut. 5. 27 , 28. CHRIST of the New , Heb. 8.6 . & 9.15.12.24 . 3. In their quality . 1. In respect of liberty : of old they had circumcision and the Passeover , which were painefull and chargeable Seales ; and they were burdened with many carnall ceremonies : we have bread and wine , cheape and easie seales in comparison , and are freed from the Ceremoniall Law , Col. 2.14 . that was a hand-writing against us ; the new is a rest for us , Matth. 11.28 . 2. Clarity : the old was obscure , Heb. 9.8 . 2 Cor. 3.13 , 14. consisting in rites and ceremonies , whereby CHRIST was darkely prefigured ; but the new is more plaine and perspicuous , Iohn 1.17 . then the Spirit was distilled by drops , now there is a larger effusion of the Spirit , Heb. 8.10 . Ioel 2. which is repeated , Acts 2. Tit. 3.6 . Zach. 12.8 . 2 Cor. 3.12 . they had the blood of CHRIST , but shadowed onely in the blood of bulls and goates , Heb. 9.18 . Exod. 24.5 , 8. we have the very blood of CHRIST it selfe , to seale unto our covenant , Mat. 26.28 . Heb. 9.12 . & 10.4 . Zach. 9.11 . Cuius sanguis sistit omnem sanguinem , as the Fathers say . 4. In their quantity : the new is larger and more extensive then the Old , in respect of 1. Persons ; the Old Testament was appropriated to a few , and did belong properly to the nation of the Jewes alone , Psal. 76.1 . none but Israelites and Proselytes had part in the promise ; the New extends to the Gentiles . 2. Places ; that was proposed , as to one people ; so in angulo tantum mundi , in one land of Canaan ; this to all nations throughout the whole world . 3. Times ; that was Temporary , and to endure but a while , viz. till the ●●rst comming of CHRIST ; this is perpetu●ll and shall last from CHRISTS first , to his second comming , Heb. 8.6 , 13. & 10.4 , 9. & 9.12 . How hath GOD then honoured us in these daies of the Gospell , who are herein beyond , not Heathens onely who were without GOD , and without the Covenant , but even beyond Adam in his innocency , and GODS Ancient people of Israel ; for we have a better Covenant then they had , made upon better promises , Heb. 8.6 . upon better termes and conditions , upon better evidences and assurances . Since GOD hath thus abounded in love and mercy towards us , we therefore should abound in knowledge , faith , love , zeale , and care to worship GOD , publikely and privately , with joy and singlenesse of heart . I have hitherto handled the severall Covenants comparatively ; and that to give some light to the Covenant of Grace , which I shall now speake of in a speciall manner , as it is a Bundle of all the Promises . The Covenant of Grace , is expressed in these words , I will be thy GOD , and thou shalt be my people , Ier. 31.33 . In this Covenant GOD undertakes to free his people from all * evill , that m●y any way prove hurtfull to them , and to bestow all good things upon them , Temporall , Spirituall , and Eternall , Gen. 17.1 , 2. Levit. 2.6.11 , 12. 2 Cor. 6.16 , 17 , 18. Heb. 8.10 , 11 , 12. We promise to choose GOD to be our GOD , trust in him , love and feare him , and walke in obedience before him , Exodus 15.2 . & 20.19 . & 24.3 , 7. David cals GOD his Lot and Portion , Psal. 119.57 . GOD is my portion for ever , Psal. 16.5 , 6. Psal. 142.5 . This was promised the faithfull in all ages , that GOD would be their GOD , and they should be his people , Exod. 29.45 . Revel . 21.3.7 . Zach. 13.9 . Ezek. 36.28 . Ierem 31.1 , 33. 1 Chron. 17.13 . & 22.10 . All the particular promises depend upon this maine Charter , that GOD is our GOD : one * observes ; that throughout all the Scripture , all the mercy promised , and every promise wherein any happinesse is contained , hath this Seale , [ and I will be their GOD , and they shall be my people . ] If we could stedfastly beleeve and rest upon this promise , we should finde more true comfort in it , then in all the world besides . This is the top of mans felicity , when GOD takes him into Covenant . When GOD , Levit. 26. had spoken much by way of promise to his Church , as That hee would give them raine in the due season , &c. That hee would set his Tabernacle among them , &c. at length he concludes all with this , verse 12. I will walke among you , I will even neighbour with you as it were , and I will be your GOD , and yee shall be my people . David having prayed for many temporall blessings in the behalfe of his people , That their sonnes might be as plants , their garners full , &c. at length he windeth up all with this Epiphonema , or conclusion , Happie is that people that is in such a case ; but presently comes with an Epanorthoma , or a correction of his former speech , Yea rather , happy is that people whose GOD is the LORD : as if he had said , that indeed is a happinesse in some kinde , but nothing to this ; that is but Temporall , this is Eternall . The honour and happinesse of a nation and people , Psal. 33.12 . and also of particular persons , Psal. 65.4 . lyes in this , that they have GOD for their GOD. He that is in speciall Covenant with GOD , all that is in GOD is for him ; his truth for his security ; his love for his comfort ; his power for his protection ; his wisedome for his direction ; all that is in CHRIST is his : his love , his graces , his merits . He is his Saviour , Redeemer ; The HOLY GHOST is his Comforter , dwells in him , to teach him and guide him into all truth , and to seale up the promises to his heart . He hath the guard of Angels , Heb. 1.14 . Dominion over the creatures , and free use of them both for necessity and * delight , Heb. 2.7 , 8. 1 Tim. 4.2 , 3. All things are his , and he is Christs , 1 Cor. 3.22 , 23. GOD calls such as are in Covenant with him , His Treasure , Psal. 135.4 . His peculiar people . Exod. 19.5 . Deut. 14.2 . His love for delights Cant. 76. The Lot of his inheritance , Deut. 32.9 . His hidden ones , Psal. 83.3 . His Iewels , Mal. 3.17 . Hee that toucheth them , toucheth the apple of his eye , Zach. 2.8 . They are his beloved , Psal. 108.6 . & 127.2 . As the signet upon his right hand , Cant. 8.6 . Esay 49.16 . Hee dwelleth with them , Ioh. 14.23 . He followeth them whithersoever they goe , Iosh. 1.9 . He stands at their right hand , Psal. 109.31 . And holds them up by it , Psal. 73.23 . He covers them under his pavillion , Psal. 27.5 . Hee keepes their feet , 1 Sam. 2.9 . Their very bones , Psal. 34.20 . Hee counteth their wandrings , Psal. 56.8 . Hee numbreth their haires , Matth. 10.30 . Hee bottles up their teares , Psal. 56.8 . If they doe but sigh , Hee observes it , Psal. 38.9 . He is the shield of their helpe , the sword of their excellencie , Deut. 33.29 . Hee is their hope , their helpe , their health , Psalme 71.5 . Ioel 3.16 . Ier. 17.7 . Their Rocke , their Refuge , Psal. 62.2 , 6 , 7. Hee will teach them in the way that they should choose , Psal. 25.12 . And make them perfect in good workes . Heb. 13.21 . 2 Thess. 2.17 . Hee will give them their hearts desire , Psal. 37.4 . Pro. 10.24 . His eye is ever upon them for good , Psal. 33.18 . The Prophet comprehends all in that one verse , Psal. 84.11 . The LORD GOD is a Sunne , and shield : the LORD will give grace , and glory : no good thing will hee withhold from them that walke uprightly . A Sunne for consolation , a Shield for protection . A Sunne to give them life , a Shield to defend life given . A Sunne to make them fruitfull in all good , a Shield to preserve them from all evill . He will give not onely temporall blessings , as it followeth there , no good thing , &c. but he will also bestow upon them grace here , and glory hereafter , even that grace that shall be once glory . Godlinesse is profitable to all things , ( saith the Apostle ) having the promises of both lives , of temporall things for this life , and of spirituall and eternall things for the life to come . Since then the happinesse of a Christian consists in this , that GOD is his GOD , every one should labour to secure this maine point , and try whether he be in speciall Covenant with GOD. To this duty the Apostle exhorts us , when he bids us , Give diligence to make our calling and election sure , 2 Pet. 1.10 . & 2 Cor. 13.5 . he saith , Examine your selves , whether yee be in the faith , prove your owne selves . And indeed there cannot be a better evidence , that we are in the Covenant then this , that we are in the faith , or that faith is in us , for so are those words to be understood . For the Covenant of grace runs all upon promises , I will give thee , &c. now faith answers the promise ; for the promise is to be beleeved : Abraham beleeved in the LORD , and therefore GOD reckoned him , as a man that was righteous , Gen. 15.6 . and accepted him to be a partaker of the Covenant . Every beleever is within the Covenant . He that hath a true and saving Faith which worketh inwardly by purifying the heart , Acts 15.9 . and outwardly by Love , Gal. 5.5 . may certainely conclude that GOD is his GOD. We may know likewise , that we are in Covenant with GOD , by this , if wee labour to keepe Covenant with him , Psal. 103.18 . if our greatest care be to please him , and our greatest feare , least we should offend him . If we have chosen him , it is certaine hee hath chosen us , for so Cyril interprets that place , Iohn 15.16 . You have not chosen mee , but I have chosen you , that is , ( saith he ) in regard of priority , I have chosen you first . There is a threefold Choosing of GOD. 1. In opinion to prize and esteeme him above all other delights , when with Paul wee count all things as drosse and dung , nay dogges-meat ( as the * Originall hath it ) in comparison of CHRIST , Philip. 3.8 . 2. In affection , if we love him above all ; when we can say with the Spouse , Cant. 1.7 . O thou whom my soule loveth : or with Peter , LORD thou knowest that I love thee , Ioh. 21.16 . 3. In practise , when we choose his waies , as David saith , I have sworne and will performe it , that I will keepe thy righteous iudgements , Psal. 119.106 . If upon a diligent scrutinie into our owne hearts and waies , we finde GOD hath the chiefest command over all our thoughts , affections and desires , and that wee are truely ingrafted into CHRIST by faith ; wee should then prize the Covenant , and improve it to all holy uses . 1. We should highly prize the Covenant . We should say with David , What am I , or what is my fathers house , that I should be raised hitherto ? We should rejoyce in this , that the Great and mighty GOD will enter into Covenant with us , every promise should be precious unto us . That noble Emperour Theodosius thought it a greater honour , to be Membrum Ecclesiae , then Caput Imperij , a member of the true Church , then Monarch of the world . Salomon in the booke of his repentance , preferres the title of Ecclesiastes , a Preacher , or reconciled Penitent , before the title of the Sonne of David , King of Ierusalem . When Charles the fifth , Emperour , in a challenge to Francis the first King of France , commanded his Herauld to proclaime him with all his Titles , stiling him the Emperour of Germanie , King of Castile , Arragon , Naples , Sicilie , &c. Francis commanded his Herauld to call him so often King of France , as the other had titles by all his Countries , implying that France alone , was more worth , then all the Countries which the other had . So when the wicked brag of their Honours , Livings , and great Lordships , a child of GOD may say , that GOD is his , he is his portion , and oppose this to all other dignities whatsoever . For when a man hath GOD , he hath all , hee is Blessednesse it selfe ; when hee comes into the heart , all comforts come along with him . The Child of GOD may view the Heavens , and say , my Father made them ; hee may behold the workes of providence , and say , my Father feeds , cloathes and preserves all the creatures in the world : if he be in prosperity , he may say , GOD hath yet reserved greater goods for mee ; if in adversity , hee may say , CHRIST hath endured much more for my sake . The Word and Sacraments are his : Hee may goe boldly to the throne of grace , Heb. 10.22 . and aske almost what hee will in the name of CHRIST , Marke 11.24 . All his infirmities shall be borne withall , all his indeavours accepted . He may expect protection in dangers and distresses , Psal. 80.14 , 15 , 16. Every one protects their owne , I am thine ( saith David ) save mee , Psal. 119.94 . He may looke to have his wants supplied , Psal. 23.1 , 4. He may boldly challenge Sin , Death , Hell , the Divell , and victoriously triumph over them all with the Apostle , 1 Cor. 15.55 , 56 , 57. and say with David , The LORD is my light and my salvation , whom shall I feare , the LORD is the strength of my life , of whom shall I be afraid ? Psal. 27.1 . 2. We should also improve the Covenant for all holy purposes . We must with boldnesse and reverence challenge the Covenant of grace . There cannot be a more forcible argument in prayer , then to pleade GODS Covenant and the interest wee have in him . Our Saviour , Matth. 6.9 . teaching us to pray , bids us to say Our Father , as if hee should say , presume not to aske any petition of GOD , till thou canst so conceive and be perswaded of him . Those then who are GODS children may pray with confidence unto him , as a Father : ipsum nomen orat pro nobis , The very name makes supplication for us . Thus our Saviour CHRIST prayed , O my Father , three severall times , Matth. 26.39 , 42 , 44. and My GOD , My GOD , Matth. 27.64 . Psal. 22.1 . The Papists urge their owne merits , and merits of Saints , in their prayers , but GODS people have still urged Covenant , Gen. 32.9 . Nehem. 1.6.10.11 . 2 Chron. 14.11 . & 20. 6 , 7. Psal. 16.1 , 2. Psal. 18.1 , 2 , 3 , 6. Psal. 22.1 . & 116.16 . Ioh. 17.6.9 , 10. Deut. 9.27 . 1 Sam. 12.22 . Ier. 14.21 . Vnite my heart , saith David , to thy feare , Psal. 86.11 . as if he should have said , LORD thou hast promised to give mee one heart ; behold I finde my heart divided , disjoynted ; unite it I beseech thee : so those that are within the Covenant may goe to GOD , and say , LORD give mee wisedome , faith , patience , for the discharge of my duty toward thee : my heart is out of order , LORD mend it ; it is thy bargaine , thine owne Covenant ; O doe it for thy names sake . GOD takes it well , if we mind him of his Covenant , and presse him with his promise . Wee should also aggravate our sinnes in confession , by this , that wee have sinned against Covenant , hand and seale ; our sinnes in that respect are worse then the sinnes of Pagans or Heathens : they sinne but against Creation , wee against Covenant ; whoredome is worse then fornication . When wee are tempted to the committing of any sinne , the Covenant should be a curbe to us : wee should say , no ; I must now lye no more , sweare no more , breake the LORDS day no more ; it is against my bargaine : such a LORDS day , in such a Congregation , before such and such witnesses , I tooke the Sacrament upon it , that I would doe so no more : when wee are taken off from any duty , the Covenant should spurre us on , wee should remember that wee have taken presse money and earnest as it were from GOD in our Baptisme , that wee will be for him , that wee have often renewed our first Covenant in the Sacrament , and therefore there should be no flinching from our bargaine . 2. Temporall Promises . This second Table containes the Speciall Temporall Promises Speciall promises in regard of a mans selfe . Temporall 1. In regard of evill 1. In generall Afflictions , dangers , 1. To prevent them . 2. To qualifie them if they do come by correcting 1. In gre●t wisedome which is seene in 1. The meetnesse of correction . 2. The just measure and continu●nce thereof . 2. In love and tendern●s . 3. For good 1. General to make them happy . 2. Speciall 1. To try them . 2. To purge sin . 3. To quicken Graces . 1. Faith. 〈…〉 2. Hope . 3. Patience . 3. To helpe us t● beare them and in due time to remove them . 2. Speciall 1. Sicknesse 1. To prevent it . 2. To helpe m●● . 3. To take it aw●y . 2. Povertie . 3. Famine Promises to Succour in Deliver●t●●n . 4. Warre , to preserve from it . 5. Captivity Promises t● Comfort in Deliver ●ut . 6. Witchcraft or the possession of the Divell● . 7. Oppression . 2. In regard of good 1. In generall , to supply any thing needfull . 2. In speciall for 1. Name 1. Hon●ur . 2. A go●d name . 2. Body 1. Lon●-life . 2. Health . 3. Safety . 4. Peace . 5. Sleepe . 6. Po●d●r●iment . 3. Estate 1. Wealth . ● . Good successe and prosperity 1. To their pers●n● . 2. To their purp●s●s . 4. Calling Promises To diligence in it 1. Abund●●ce and plent● . 2. Protecti●n . 3. Prom●t●a . 4. Good fate . 5. It builds th● h●us● . 6. It make 〈…〉 CHAP. II. Of Speciall Temporall Promises . 1. Temporall Promises in regard of evill things : 1. In Generall . Afflictions and Dangers ; 1. To prevent them . GOD will preserve his children from Afflictions and Dangers . HE is a Buckler , Gen. 15.1 . Pro. 2.7 . & 30.5 . to keep them from all evill , to cover and compasse them round about , Psal. 5.11 , 12. Psal. 8.2 . A wall of Brasse , Ier. 1.18 . and A wall * of Fire about his children , Zach. 2.5 . As the mountaines are round about Ierusalem , so the LORD is round about his people , Psal. 125.2 . There shall no evill befall thee , neither shall any plague come nigh thy dwelling , Psal. 91.10 . The LORD shall preserve thee from all evill , Psal. 121.7 . There shall no evill touch thee , Iob 5.19 . GOD hath promised to protect his children in all their waies , Psal. 91.11 . and to preserve them in greatest dangers by Sea or land . Fire and water are two mercilesse enemies , yet the fire shall not burne , nor the waters overflow them , as GOD hath promised , Esay 43.2 . They must not passe by these , by the fire and by the water , but through the fire and through the water , neither is here water mentioned onely but flouds or rivers of water , nor fire onely but a flame too . Surely in the * flouds of great waters they shall not come nigh unto him , Psal. 52.6 . An asseveration is added to confirme their hearts , and to shew the truth of the promise . Though the earth , and the heavens be shaken , yet GOD will be the hope of his people , Ioel 3.16 . And they shall be hid in the day of his anger , Zeph. 2.3 . Therefore such who are in Covenant with GOD may looke to be freed from evills and dangers , if it be for their good ; and in the valley of the shadow of death may assure themselves of GODS mercifull omnipotent presence , Psal. 23.4 . Psal. 73.26 . Psal. 91.15 . Esay 43.2 . 2. To qualifie them if they doe come . GOD will qualifie Afflictions to his children . He will correct them . 1. In great wisedome , which is seene in two things : 1. In the meetnesse of correction , Heb. 12.9 , 10. Furthermore wee had fathers of our flesh , which corrected us , and wee gave them reverence : shall wee not much rather be in subiection to the father of spirits and live ? For they verily for a few daies chastened us after their owne pleasure ; but hee for our profit , that wee might be partakers of his holinesse . Earthly Parents oft correct their children after their owne pleasure to satisfie their will : but GOD our heavenly Father in great wisdome considereth , with what correction , and when to chastize his , so as may be most for their profit , yea the best profit , to repaire his image of holinesse in them . 2. In the just measure and continuance thereof , Ier. 46.28 . & 30.11 . Esay 27.7 , 8. 1 Cor. 10.13 . they shall not be tempted above their strength , GOD will not lay more on man then is meet , that he should enter into iudgemēt with God , Iob 34.23 Affliction is momentany , CHRIST comforts his Disciples with the shortnesse of afflictions , Ioh. 16.16 . GOD will not keepe his anger for ever , Ier. 3.12 . Ezek. 16.42 . Micah 7.18 . nor cast off for ever , Lam. 3.31 . David had great experience of this , as he often professeth , Psal. 30.5 . Psal. 103.9 . The rod of the wicked shall not rest upon the lot of the righteous Psalme 125.3 . 2. In love and tendernesse , GOD compareth himselfe to a Father , Psal. 103.13 , 14. to a Mother , Esay 49.15 , 16. I will not execute the fiercenesse of mine anger , for I am GOD and not man , Hesea 11.9 . and in the 8. verse he saith , His heart is turned within him , his repentings are kindled together . GOD there imitates parents ( saith Theodoret ) when any misery is upon a child , their bowels yearne more . There is an excellent expression in Iudg. 10.16 . His soule was grieved for the misery of Israel . He doth not afflict willingly , nor grieve the children of men , Lam. 3.33 . Judgement is called his Strange worke , Esay 28.21 . which wee inforce him unto . Atque dolet quoties cogitur esse ferox . In all their afflictions hee is afflicted , Esay 63.9 . Affliction cannot separate from his love , Rom. 8.35 , 39. He preserveth their teares ( as pretious liquor ) in his bottle , Psal. 56.8 . See Psal. 116.15 . Psal. 31.7 . Psal. 38.9 . Psal. 145.8 , 9. 3. For good . GOD afflicts his children for their good . There are many benefits , which GOD promiseth , and his Spirit worketh by afflictions . 1. Generall : they are blessed whom the LORD correcteth , Behold happy is the man whom GOD correcteth : therefore despise not thou the chastening of the Almighty , Iob 5.17 . the like promise we have , Iam. 1.12 . Psal. 94.12 . Whom the LORD loveth hee correcteth , even as a father the sonne in whom hee delighteth , Pro. 3.12 . Quem unicè diligit , whom he cockers above the rest of his children : so the Hebrew word signifieth . That Sonne in whom hee is well pleased , saith Mercerus , quem approbat , whom he makes his white boy , so Theophylact interprets , Heb. 12.6 . The Originall there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastize , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sonne or childe . Our light affliction * which is but for a moment , worketh for us a farre more exceeding and eternall waight of glory . Wee shall have for Affliction , Glory ; For light affliction , Heavie , Massie , Substantiall Glory , a waight of Glory ; For Momentany affliction , eternall Glory . He addeth also degrees of comparison , yea goeth beyond all degrees , calling it More excellent , farre more excellent , an exceeding , excessive , eternall weight of Glory . See Rom. 8.18 . Acts 14.22 . 2 Tim. 2.12 . 1 Cor. 11.32 . Matth. 5.10 , 11. Luke 6.22 . 1 Pet. 3.14 . & 4.14 . Iam. 5.11 . Psal. 119.71 . Lament . 3.27 . 2. Speciall . 1. Afflictions are trialls : the godly by them have experience of their frailties and graces , and come to know GOD and themselves , 2 Chron. 33.13 . This is oft set out by this comparison of gold and silver tried by the fire , Zach. 13.9 . Prov. 17.3 . Psal. 66.10 . 1 Pet. 4.12 . Iames calls afflictions temptations , because they serve to try what is in us . GOD led the Israelites forty yeares in the wildernesse , To prove them , and to know what was in their heart : that is , that they might know , saith Iunius . The skill of a Pilot is unknowne but in a tempest : the valour of a Captaine is unseene but in a battell , and the worth of a Christian is untried but in triall and temptation . 2. They shall purge sinne , they are soveraigne medicines to kill spirituall diseases . GODS children shall come out of the fornace of affliction much more refined and purified , as Iob did , and lose nothing but their drosse . By this the iniquity of Jacob shall be purged , and this is all the fruite to take away his sinne , Esay 27.9 . I will purely purge away thy drosse , and take away all thy tinne , Esay 1.25 . Many shall be purified , made white , and tried , Dan. 12.10 . Wee know that all things worke together for good to them that love GOD , to them who are the called according to his purpose , Rom. 8.28 . Wee , that is , not only I and you , but all the faithfull know , have great proofe of it by daily experience , that all afflictions ( for of them he specially speaketh ) how many or how great soever they be , shall procure and further our chiefest good , the welfare and happinesse of our soules . See Iohn 15.2 . Prov. 20.30 . Psal , 119.67 . Esay 4.4 . Iob 33.16 , 17. & 36.8 , 9 , 10 , 15. Hosea 2.6 , 7. 3. They quicken graces , they make us partakers of GODS holinesse , and bring forth the quiet fruit of righteousnesse , Heb. 12.10 , 11. The inward man is renewed by them , 2 Cor. 4.16 . 1. Faith is exercised in beleeving most assuredly the promises that GOD hath made of our deliverance , that the triall of your faith being much more pretious then of gold that perisheth , though it be tryed with fire , might be found unto praise and glory at the appearing of JESUS CHRIST . CHRIST . Faith is as much advanced by afflictions , as gold by fire . The 11. Chapter to the Hebrewes proveth this . Afflictions ( saith one ) cause us to seeke out GODS promise , the promise to seeke faith , faith to seeke prayer , and prayer to find GOD. 2. Hope in assuring her selfe of the reward promised to them that suffer patiently ; Tribulatiō worketh patience ; patience , experience , and experience hope , Rom. 5.3 , 4. 3. Patience is exercised in bearing quietly . Tribulation worketh patience , as was said , Account it all joy , when yee fall into divers temptations ; knowing this , that the triall of your faith worketh patience , Iam. 1.2 , 3. 3. To helpe us to beare them , and in due time to remove them . GOD promiseth to helpe us to beare afflictions , and in due time to remove them . Though he fall hee shall not be utterly cast downe , for the LORD upholdeth him with his hand , Psal. 37.24 . As their afflictions abound , so shall their consolations also , 2 Cor. 1.5 . They shall have the Comforter himselfe , Ioh. 14.16 . Ioh. 15.26 . & 16.7 . GOD often promiseth to his people to be a sure and speedy helpe in all troubles , David had great experience thereof . The booke of Psalmes is full of those speeches : GOD is my Rocke , my Tower , my Refuge , my Shield and Buckler , my Health and Strength , Psal. 18.2 . Psal. 31.3 . Psal. 71.3 . Psal. 94.22 . & 73.25 , 26. All which speeches shew , that what helpe any man in any danger , may finde in any earthly meanes whatsoever ; GOD is the same and much more to all his people in all their necessities , bodily or spirituall . The like are those speeches , that GOD will lighten our darkenesse , he will keepe the feet of his Saints , hee will not forsake them , nor forget their complaint , that they shall not be confounded in the time of trouble : Hee will hide them in his pavillion , Psal. 27.4 , 5. And cover them with his feathers , Psal. 91.1 , 4. His Angels shall pitch their tents about them , hee will set them up on high from such as rise against them , he will heale their wounds , Ier. 30.17 . GOD sees our affliction and knowes it well , Exod. 3.7 . Hee heareth our sighs , and remembring his Covenant helps us , Exod. 2.23 , 24 , 25. All afflictions come from him , the Almighty hath afflicted mee , saith Naomi , Ruth 1.21 . it is often called the Chastening of the LORD . When we are iudged , saith the Apostle , we are chastened of the LORD , 1 Cor. 11.32 . And the same GOD which imposed the affliction , takes it away , Deut. 32.39 . 1 Sam. 2.6 , 7. Iob 5.18 . Vna eademque manus , vulnus opemque tulit ; GOD will be the strength of the righteous in their trouble , and their salvation out of trouble . David had great proofe hereof , and therfore after a mighty deliverance , composed that excellent Ps. 34. See 7 , 17 , 19. verses . I know the thoughts that I think towards you , saith the LORD , thoughts of peace to give you an expected end , Ier. 29.11 . Reioyce not ( saith the Church ) against me O mine enemy . When I fall , I shall arise , when I sit in darkenesse , the LORD shall be a light unto mee , &c. Micah 7.8 , 9. Light is sowne for the righteous , and ioy for the upright in heart , Psal. 97.11 . The latter part of the verse expounds the former ; by light is meant joy , and by righteous the upright in heart . Ioy is sowne for these , and as sure as an harvest followes a feeding ; so to these comfort followes mourning , If wee sow in teares , we shall reape in ioy . I will be content ( saith D. Hall ) with a wet spring , so I may be sure of a cleare and joyfull harvest . Your sorrow shall be turned into ioy , Ioh. 16.20 . if CHRIST had onely promised that their sorrow should be mitigated or shortly ended , it had beene a great comfort , but this ministreth abundant consolation . Never was Gold-smith more curious and precise to watch the very first season , when the gold is throughly refined and fitted for use , that he may take it out of the fornace ; then our gracious GOD waites in such cases with an holy longing , that he may have mercy upon his children , and deliver them . He shall deliver thee in sixe troubles , yea in seaven there shall no evill touch thee , Ioh. 5.19 . Many of the Learned say , that here by sixe and seven , the Spirit of GOD alludeth unto the daies of the LORDS worke in Creating the world , and his resting on the seventh day ; that so must his servants labour under afflictions all the daies of their life , and shall rest from those labours in the perpetuall Sabbath . Rather sixe or seaven are to be understood indefinitely , certaine numbers for uncertaine things : seaven referred to humane evills importeth many , Pro. 24.16 . See Psal. 91.14 , 15. Pro. 11.8 . Psal. 50.15 . Psal. 149.4 . 1 Cor. 10.13 . 2 Cor. 4.8 . The meditation of these gracious promises may comfort GODS people in trouble . GOD assures me , hee will lay no more upon me , then I shall be able to beare , either my burden shall be made lighter , or my faith stronger . We should goe to the LORD then in our afflictions , and say , LORD , it is part of thy Covenant to deliver me from such a crosse and calamity ; LORD thou hast said , that the rod of the wicked shall not rest upon the lot of the Righteous ; that thou wilt afflict , but in measure , according to our strength , and for our good . O sanctifie thy hand unto me , give me faith and patience to waite upon thee , wisedome to make a good use of this chastizement ; let it purge mee from my drosse , and breed the quiet fruit of righteousnesse . The end of chastizement is amendment of life , whence it receiveth the name of correction , which signifieth to set right or streight . Therefore we must first labour to finde out the sinne , for which GOD correcteth us . For which purpose let us remember that place , Iob 36.9 . If they be tyed with the cords of affliction , then will I shew them their workes and their sins . When we have found it out , let us be humbled for it , make our peace with GOD , and reforme our selves , Ioh. 5.14 . and then we may expect comfort from GOD. This the LORD both promised and performed to Iob , and in him to all that are afflicted . Zophar telleth Iob , that which GOD himselfe did make good at last : If iniquit be in thine hand , put it farre away , and let not wickednesse dwell in thy tabernacles . It must be the care of the afflicted to purge his hand and house of all manner of wickednesse and sin . Then it followeth , verse 15. Thou shalt lift up thy face without spot , yea thou shalt be stedfast and not feare , that is , Thou shalt enjoy the comfortable assurance of the remission of thy sinnes , and shalt rest perswaded , that the staine thereof is quite done away before the LORD . And for his outward estate hee addeth , ver . 16. Thou shalt forget thy misery . He shall be quite freed from all the trouble of it , Thou shalt remember it as waters that are past : which cause the meddowes to be more fat and fertile , then they would have beene , ver . 17. Thine age ( saith he ) shall be clearer than the noone day , thou shalt shine forth and be as the morning . The comfort of a sinner reformed by corrections , shall be plentifull and excellent as the brightnesse of the noone-tide sun , and withall , constant , durable , and on the growing hand , as the light of the morning . Faith makes us depend on GODS promises in our afflictions , and patiently expect the issue that he will give , and that without prefixing any time , for Hee that beleeveth doth not make hast , * Esay 28.16 . or prescribing any meanes to him , as faithfull Moses when he said , Stand yee still and see the salvation of the LORD , Exod. 14.13 . Faith doth not limit GOD for the measure of affliction ; Iob saith , He will trust in GOD though he kill him , Job 13 . 1● . It was a grievous affliction for David to be driven out of his kingdome by his owne Sonne , yet he saith in that slight , If he say , I have no delight in him , behold here I am , let him doe unto me as seemeth good in his eyes , 2 Sam. 15.26 . Therefore in all our afflictions , let us set faith a worke , for this stirres up prayer , and prayer stirres up * GOD , and GOD stirres up all the creatures . Faith gathereth one contrary out of another , life out of death , assurance of sweetest deliverances out of deepest distresses ; For the LORD shall iudge his people and repent himselfe for his servants , when hee seeth that their power is gone , and there is none shut up or left , Deut. 32.36 . 2 King. 14 , 26. Going into captivity , was a signe of the Israelites returning out of Captivity . Faith will teach us to say , he hath chastized me according as he hath threatned , therfore he wil comfort me according as he hath promised , Ier. 32.42 . It will extract abundance of comfort , in the most desperate distresses , from those places , 2 Chron. 20.12 . Prov. 18.10 . Esay 33.9 , 10. For the nature of it is to beleeve GOD upon his bare word , and that against sense in things invisible , and against reason in things incredible , Heb. 11.1 . David , Psal. 56.10 . though sorely afflicted , yet rejoyceth in GOD , because of his naked promise ; the woman of Canaan could picke comfort out of the reproachfull name of dog . Hath not GOD promised and assured me not to faile nor forsake me , but to uphold me in affliction , and bring me through it , and comfort me by it , and glorifie me after it ? therefore I should with Abraham hope against hope , and apprehend the certaine accomplishment of these promises by faith ; when sense and carnall reason see nothing but the contrary . CHAP. III. Temporall Promises in regard of evill things . Speciall . Sicknesse , Poverty , Famine , Warre , Captivity , Witchcraft , or possession of the Divell , Oppression . Promises in regard of Sicknesse . 1. TO prevent Sicknesse and keepe it away . If thou wilt diligently hearken to the voice of the LORD thy GOD , and wilt doe that which is right in his sight , and wilt give eare to his Commandements , and keepe all his statutes ; I will put none of these diseases upon thee which I have brought upon the Aegyptians , for I am the LORD that healeth thee , Exod. 15.26 . Deut. 7.15 . GOD will preserve his children from the pestilence , Psal. 91.3 , 6 , 7 , 10. He will certainly deliver them from the hurt of it , so as it shall not hinder the good or salvation of any in the godly mans house . 2. If sicknesse be amongst us , to helpe in it , and remove it from us . The LORD will strengthen him upon the bed of languishing , thou wilt make all his bed in his sicknesse , Psal. 41.3 . And the LORD will take away from thee all sicknesse , Deut. 7.15 . And I will take sicknesse away from the midst of thee , Exod. 23.25 . In all our bodily infirmities and sore diseases , we should remember some of these promises , and lay hold on them by faith , that wee faint not nor murmure . Promises in regard of Poverty . There is a generall promise made to all that feare GOD , 1 Tim. 4.8 . Psal. 34.9 , 10. Heb. 13.5 . And many other speciall promises likewise , which may comfort and strengthen the godly against murmuring and impatiency in hard times : I will abundantly blesse her provision , I will satisfie her poore with bread , Psal. 132.15 . Deut. 8.16 . No rich man under Heaven can be so assured , that hee and his shall be preserved from beggery , as every poore Christian may be . For though the LORD in infinite bounty doe bestow those blessings on wicked men in great abundance , yet they belong to them onely ex largitate , out of a generall providence ; but to the faithfull ex promisso , out of GODS * promise ; David beholding how much it vexed GODS children to see the wicked prosper in this world , and the godly distressed , of purpose made the 37. Psalme , to hearten● the godly against this sore tentation , which in all ages much troubled GODS people ; and there hee sheweth that the state of the godly is far better even in this life , then that of the wicked , 3 , 4 , 5 , 11 , 16. verses . To the same purpose was made the 73. Psalme . See Psal. 16.5 , 6. Psal. 23. Psal. 10.14 . Psal. 109.31 . He raiseth up the poore out of the dust , and lifteth the needie out of the dunghill , Psal. 103.7 . I have beene young ( saith David in that 37. Psalme 25. verse ) and now am old , yet have I not seene the righteous forsaken , nor his seed begging bread . Davids saying may be taken 1. as his owne observation in his time ; for he saith not , the righteous is never forsaken ; but that he never saw it , and it is a rare thing : 2. ( which Exposition Master Perkins approves ) the righteous man is never forsaken and his seed too ; GOD may make triall of godly Parents by want , but their godly children shall surely be blessed : 3. hee saith , hee never saw the righteous and his seed forsaken , begging bread ; that is , no not forsaken when they were begging their bread . Whensoever wee are pinched with any earthly necessity , we should runne to one of these gracious promises ; for if wee rightly beleeve them , they will make us cast our care on GOD that careth for us , and moderate our immeasurable carking after the things of this world , moving us patiently to waite for the accomplishment of our desires , or contentedly to want what GOD denieth , Phil. 4.5 . 1 Pet. 5.7 . Psal. 55.22 . Psal. 37.4 , 5. Deut. 8.3 . Promises for succour in Famine Particular promises for helpe in Famine , and deliverance from it . In Famine he shall redeeme thee from death , Iob 5.20 . The LORD will not suffer the soule of the righteous to famish , Prov. 10.3 . Behold the eye of the LORD is upon them that feare him , upon them that hope in his mercy , to keepe them alive in famine , Psal. 33.19 . In the daies of famine they shall be satisfied , Psal. 37.19 . If I shut up Heaven ( saith the LORD ) th●t there be no raine , or if I command the Locusts to devoure the land ; if my people shall humble themselves and pray , and seeke my face , and turne from their wicked waies , then will I heare from heaven and will forgive their sinne , and heale their land . 2 Chron. 7.13 , 14. In that day I will heare saith the LORD , I will heare the Heavens , and they shall heare the Earth , and the earth shall heare the corne , and the wine , and the oyle , and they shall heare Iezreel , Hosea 2.21 , 22. When the poore and needy seeke water and there is none , and their tongue faileth for thirst ; I the LORD will heare them ▪ I the GOD of Israel will not forsake them . I will open rivers in high places , and fountaines in the midst of the valleys , I will make the wildernesse a poole of water , and the drie land springs of water . See Ioel 2.18 , 19. Zach. 8.11 , 12. & 10.1 . Mal. 3.10 . GODS children in time of scarcity should live by faith , Mat. 4.4 . feede on the promise , and depend on GODS allowance : when our owne provision failes us , then not to distrust the provision of GOD , is a noble tryall of faith . Promises to preserve from Warre , and deliver from the Sword. The LORD will preserve his children from Warre , Thou shalt not see a fierce people , Esay 33.19 . The enemies being astonished shall be a prey to the Church , ver . 23. GOD will deliver them from the Sword , as he saith Ier. 39.17 , 18. I will deliver thee in that day , and thou shalt not be given into the hand of the men of whom thou art afraid . For I will surely deliver thee , and thou shalt not fall by the sword , but thy life shall be for a prey unto thee , because thou hast put thy trust in me , saith the LORD . In Warre he shall redeeme thee from the power of the sword , Iob 5.20 . Promises to comfort in and deliver out of Captivity . Although I have cast them farre off among the heathen , and although I have scattered them among the countries , yet will I be to them a little Sanctuary in the countries where they shall come , Ezek. 11.16 . See ver . 17. I will give you a reviving there , Ezra 9.8 . And make you to be pittied of those that shall carry you captive , Psal. 106.46 . Then the LORD thy GOD will turne thy captivity , and have compassion upon thee , and will returne and gather thee from all the nations whither the LORD thy GOD hath scattered thee . If any of thine be driven out unto the utmost parts of Heaven , from thence will the LORD thy GOD gather thee , and from thence will hee fetch thee , &c. Deut. 30.3 , 4 , 5. Nehemiah sueth out this promise , Nehem. 1.9 . There was a promise made unto Israel to restore them out of the great captivity of Babylon ; and this seemed to them as incredible , as for men to be raised out of their graves , after so many yeares consumption ; therefore they said , Our bones are dried , and our hope is lost , we are cut off for our parts : we have no more reason to beleeve any promise , or to rest upon any expectations of deliverance , then dead bones have to revive againe . Therefore the LORD acquainteth them with his power , together with his promises ; O my people , yee shall know that I am the LORD , that is , that my waies and thoughts are infinitely above your shallow apprehension , when I shall have brought you out of your graves , Ezek. 37.11 , 13 , 14. See Psal. 14.7 . and 53.6 . Ier. 30.6.18 . A promise against Witchcraft or possession of the Divell . Surely there is no inchantment against Iacob , neither is there any divination against Israel , Num. 23.23 . This is promised conditionally ; so farre as it is good for GODS people , they shall be freed from it . Promises against Oppression . It is one of the LORDS most royall titles , to be the Father of the Fatherlesse , and a Iudge of the widdowes , Psal. 68.5 . To be a Refuge for the oppressed , Psal. 9.9 , 10 , 14. Esay 25.4 . For the oppression of the poore , for the sighing of the needy , now will I arise ( saith the LORD ) I will set him in safety from him that puffeth at him , Psal. 12.5 . He executeth iudgement for the oppressed , preserveth the strangers , relieveth the fatherlesse and widdow , Psal. 146.7 , 9. In thee the fatherlesse findeth mercy , Hosea 14.3 . CHAP. IIII. Temporall promises in regard of good things . 1. In Generall , to supply any thing needfull . GOD hath promised to provide things needfull for the godly . All earthly blessings are intailed to godlinesse by that gracious promise , 1 Tim. 4.8 . Godlinesse hath the promise of the life that now is , and that which is to come . It is said , Nothing shall be wanting , Psal. 34.9 . All things shall be ministred , Matth. 6.33 . GOD shall fulfill all your necessity , Philip . 4.19 . As a tender Father desiring the welfare of his beloved child , bids him to be a good and obedient child , and he shall not want any thing ; so the LORD bids us as good children , hearken to his voice , and be ruled by him , and tels us we shall not want any thing that is good , Psal. 34.8 , 9 , 10. & 84 , 11. This is that which is so oft repeated , That it may goe well with thee in the land , which the LORD thy GOD giveth thee , Deut. 5.16 , 33. & 6.3 , 18. & 12.25 , 28. This is meant in those Scriptures which set out the goodnesse of the LORD , Psal. 31.19 . Psal. 145.9 . and many other places , where GODS goodnesse , loving kindnesse and mercy , and that specially in things belonging to this naturall life , are commended unto us . In those generall promises , wherein GOD saith , He will dwell with his , and not forsake them , that he will love and blesse his people , that he will be their GOD , will reioyce over them to doe them good , will compasse them with favour as with a shield , that he will set peace in their borders , and prosper them in all they goe about , that he will keepe his Covenant with them . For outward riches are a part of his Covenant , All things are yours , we are heires of all the world . In the Covenant of grace , GOD promiseth not onely to write his law in our hearts and to forgive our sinne ; but also to conferre Temporall blessings , as they shall be serviceable to us in our journey towards Heaven , Ier. 31.10 , 11 , 12 , 14. Ezek. 34.25 , 26 , 27. & 36.29 , 30. Hosea 2.20 , 21 , 22. He hath given us his Sonne , the Fountaine of all good things , what can he denie us then that may be for our good and comfort ? The promise of CHRIST before his incarnation , was to the Jewes a seale of all temporall things promised . Our Saviour saith , Seeke yee first the Kingdome of GOD , and his Righteousnesse , and all these things shall be added unto you . First ] in time before all other things ; and in degree above all other things , and all these needfull things ] shall be cast in . As when a man buyeth spice , fruit , or any such commodity , paper and packthred is given into the bargaine . It is the property of true saving faith , not onely to lay hold on the mercy of GOD for the pardon of sinne , and life everlasting in CHRIST ; but on his promises also for Temporall blessings that concerne this life . As wee looke to be saved by our faith after death , so we must live 〈◊〉 faith in this world ; if we relie upon his mercy for our soules , we must depend upon his providence for our bodies . How doth he trust in GOD for a Kingdome , that will not trust him for a crust of bread ? Faith receiveth earthly blessings not as the fruit of our labour or desert , but as the gifts of GODS bounty , yea as gifts of the gracious Covenant proceeding from the free love of GOD. Temporall promises in regard of good things . Speciall . For 1. Name . 1. Honour . 2. A good name . 2. Body . 1. Long life . 2. Health . 3. Safetie . 4. Peace . 5. Sleepe . 6. Foode , raiment . 3. Estate . 1. Wealth . 2. Good successe and prosperity . 1. To their persons . 2. To their purposes . 4. Calling . Promises to diligence in it . 1. Abundance and plenty . 2. Protection . 3. Promotion . 4. Good successe . 5. It builds the house . 6 It makes sleep comfortable . GOD hath promised , not only to give these outward things but to blesse them to his children . CHAP. V. 2. Temporall Promises in regard of good things . 1. Speciall . Promises to GODS children in respect of their Name . 1. Honour . GOD saith , Hee will honour those that honour him , 1 Sam. 2.30 . And Wisedome will honour those that honour her , Pro. 4.7 , 8 , 9. So it is oft said , Riches and honour are with her , Pro. 3.16 . and verse 35. The wise shall inherit glory . So Chap. 13.18 . Hee that regardeth reproofe , shall be honoured . This is meant by all those speeches where it is said , that hearkning to instruction will adorne and bring into estimation , as costly ornaments of bracelets , jewels and the like will doe ; so it is , Pro. 1.9 . They shall be an ornament of grace unto thy head , and chaines about thy neck . See Chap. 3.22 . & 4.9 . The gracious woman receiveth honour , Pro. 11.16 . Righteousnesse exalteth a na●ion , Prov. 14.34 . GOD doth highly esteeme of the godly himselfe . Since thou wast precious in my sight , thou hast beene honourable and I have loved thee , Esay 43.4 . and he will make the wicked to honour them . The evill bow before the good , and the wicked at the gates of the righteous , Pro. 14.19 . Behold I will make them of the Synagogue of Satan to come and worship before thy feet and to know that I have loved thee , Rev. 3.9 . 2. Good name . A good name is better then precious ointment , Eccles. 7.1 . and rather to be chosen then great riches , Pro. 22.1 . GOD hath made many promises concerning this . The memory of the Iust is blessed , Pro. 10.7 . I will make you a name and praise among all the people of the earth , saith the LORD , Zeph. 3.20 . I will give them an everlasting name that shall not be cut off , Esay 56.5 . The righteous shall be in everlasting remembrance , Psal. 112.6 . Promises to GODS children in respect of the Body . 1. Long life . The LORD , that hee may stirre up his people to obedience , doth make many promises of long life , and many daies ; as in the fift Commandement , which the Apostle saith is the first Commandement with Promise , Ephes. 6.2 . every child is there commanded to Honour his Father and Mother , upon this promise , that his daies may be long in the land . So Deut. 5.33 . Deut. 25.15 . & 30.20 . In the Proverbes this is very oft repeated , Chap. 3.1 , 2. My sonne forget not my law , but let thine heart keepe my commandements ; for length of daies and long life and peace shall they add to thee . And 16. and 18. verses of the same Chapter , and Chap. 4. from the 5. verse to 14. Chap. 8.35 . Chap. 9.11 . Chap. 10.25 , 27. Chap. 11.19 , 30. & 14.30 . This GOD promised to Salomon , 1 King. 3.14 . and the like is spoken more generally , that the Prince that hateth covetousnesse shall prolong his daies , Prov. 28.16 . and also Deut. 17.19 , 20. Long life is promised to the observers of the whole law , Deut. 6.2 . and other particular branches of it , Psalm . 34.12 , 13 , 14. In all the perills of this life , by sickenesse , warre , famine , theeves , or any wicked enemy whatsoever , we may call to minde some of these promises and so rest quiet thereupon , that none of these nor any thing else shall shorten our daies more then shall turne to our good . 2. Health . GOD hath promised bodily health and strength unto his people , that they may enjoy and make use of these earthly comforts . Salomon , Pro. 3.7 . exhorting us to feare the LORD and depart from evill , adds this as a promise , verse 8. It shall be health to thy navill , and marrow to thy bones , that is , soundnesse of health to thy whole body , and Chap. 4.22 . He saith , That the true receiving of instructions , is life to those that finde them , and health to all their flesh . Bodily strength is often promised . The LORD will give strength unto his people , Psal. 29.11 . See Psal. 103.5 . 3. Safety . Then shalt thou walke in thy way safely , and thy foot shall not stumble , Pro. 3.23 . See verse 26. 1 Sam. 2.9 . The Name of the LORD is a strong tower , the righteous runneth unto it and is safe , Pro. 18.10 . He that walketh uprightly walketh surely , Pro. 10.9 . Who so hearkeneth unto mee shall dwell safely , and shall be quiet from feare of evill , Prov. 1.33 . Thou shalt be secure , because there is hope , yea thou shalt digge about thee , and thou shalt take thy rest in safety , Job 11.18 . See Psal. 91.1 , 3 , 4 , 5 , 9 , 10. 1 Pet. 3.13 , 14. When a man is in Covenant with GOD , he is in league with the creatures , and therefore they shall never doe him hurt , Gen. 9.2 . Hos. 2.18 . Thou shalt be in league with the stones of the field , and the beasts of the field shall be at peace with thee , Job 5.23 . 4. Peace . Peace in regard of outward troubles is a speciall blessing of GOD , and hath beene in all ages promised by GOD to his Church , 1 Chron. 22.9 . And I will give peace in the land , and yee shall lye downe , and none shall make you afraid , Levit. 26.6 . The LORD will blesse his people with peace , Psal. 29.11 . The meeke shall delight themselves in abundance of peace , Psal. 37.11 . He maketh peace in thy borders , Psal. 147.14 . LORD thou wilt ordaine peace for us , Esay 26.12 . Thou shalt know that thy Tabernacle shall be in peace , Job 5.29 . See Jam. 3.18 . Esay 48.18 . When a mans waies please the LORD , hee will make his enemies at peace with him , Prov. 16.6 . 5. Sleepe . Promises for quiet rest and safety in the night . When thou liest downe , thou shalt not be afraid , yea thou shalt lie downe , and thy sleepe shall be sweet , Pro. 3.24 . Also thou shalt lie downe and none shall make thee afraid , Job 11.19 . Zeph. 3.13 . Hee giveth his beloved sleepe , Psal. 127.2 . 6. Food and raiment . GOD hath promised to give his children food unto content . Yee shall eate in plenty and be satisfied , and praise the Name of the LORD , Joel 2.26 . Trust in the LORD , and doe good , so shalt thou dwell in the land , and verily thou shalt be fed , Psal. 37.3 . He giveth meate unto them that feare him , Psal. 111.5 . He will satisfie the poore with bread , Psal. 102.15 . He loveth the stranger in giving him food and raiment , Deut. 10.18 . To such as want meate , drinke , or apparell , CHRIST saith , Matth. 6.25 . Is not the life more then meate , and the body then raiment ? It is an argument ( as we say ) à maiori a●minus , from the greater to the lesser . The LORD which gave the life it selfe , will not suffer us to want those things that appertaine to the sustaining of the same , and ver . 32. Your heavenly Father ( saith hee ) knoweth that yee have neede of these things , that is , foode and raiment . A man may know our wants , and yet say as it is , Iames 2.16 . another may desire to supply our wants , and yet not know them ; but GOD 1. Knowes our wants : 2. Will supply them , for hee is a Father : 3. Can supply them , for he is a heavenly Father . Promises to GODS children for their outward Estate . 1. Wealth . GOD hath promised his people such a portion of earthly goods , as shall be needfull for their more comfortable living in this world . Riches and honour are with mee , yea durable riches and righteousnesse . My fruit is better then gold , yea then fine gold , and my revenue then choice silver , Pro. 8.18 , 19. The blessing of the LORD maketh rich , and hee addeth no sorrow with it , Pro. 10.22 . The LORD often promiseth plenty , that the land shall yeeld her fruit , that hee will give them raine in due season , that there should be none barren but he would encrease them in all their substance , both ground and cattell , that they should eate old store , that threshing should reach unto * vintage . Ezek. 36.30 . Ioel 2.23 , 24 , 25. Levit. 26.4 , 5 , 10. & 25.19 . See Deut. 28. from 2. to 15. and Chap. 7. from 12. to 17. Psal. 23. Psal. 128. Pro. 3.9 , 10 , 16 , 17 , 18. and Chap. 8.21 . 1 Chron. 29.12 . Those that waite upon the LORD shall inherit the earth , Psal. 37.9 . the like is in the 11 , 22 , 29 , 34. verses , and Mat. 5.5 . A good man leaveth an inheritance to his childrens children : and the wealth of the sinner is laid up for the * Iust , Pro. 13.22 . Wealth and riches shall be in his house , Psal. 112.3 . In the house of the righteous is much treasure , Pro. 15.6 . Thou shalt lay up gold as dust , and the gold of Ophir as the stones of the brookes , thou shalt have plenty of silver , Job 22.24 , 25. That was a speciall promise made to the people of Israel at their returne ; They shall flow together to the goodnesse of the Lord for wheate , and for wine , and for oyle , and for the young of the flocke and for the heard , &c. Jer. 31.12 . I will open unto you the windowes of heaven , and powre you out a blessing that there shall not be roome to receive it , Malac . 3.10 . 2. Good successe and prosperity . GOD hath promised prosperity to his children : Both to their persons , and their purposes . They shall prosper that love thee , Psal. 122.6 . Prosperity shall be within thy palaces , ver . 7. Good understanding giveth favour , Pro. 13.15 . Doe according to all the law which Moses my servant commanded thee , that thou maist prosper whithersoever thou goest , Josh. 1.7 . Then shalt thou make they way prosperous , and then thou shalt have good successe , ver . 8. They shall spend their daies in prosperity , and their yeares in pleasures , Job 36.11 . And all nations shall call you blessed , for yee shall be a delight some land , Malac. 3.12 . The LORD taketh pleasure in the prosperity of his servants , Psal. 35.27 . Hee that feareth the LORD is and shall be blessed , every way blessed , Psal. 128.1 , 2.3 . GOD will also give good successe to their purposes and indeavours . Whatsoever hee doth shall prosper , Psal. 1.3 . this was verified in Ioseph , Gen. 39.3 , 23. Thou shalt also decree a thing , and it shall be established unto thee , and the light shall shine upon thy waies , Job 22.28 . Commit thy way unto the LORD , trust also in him , and hee shall bring it to passe , Psal. 37.5 . Promises to GODS children in respect of their Calling . Diligence in a calling hath many a sweet promise in the Word of GOD. 1. Abundance and plenty : The hand of the diligent maketh rich , Pro. 10.4 . The soule of the diligent shall be made fat , Pro. 13.4 . He that tilleth his land shall have plenty of bread , Pro. 28.19 . at least sufficiency followes it . He that tilleth his land shall be satisfied with bread , Pro. 12.11 . See 27. verse . That which is gotten by honest labour is preserved and multiplied , Prov. 13.11 . 2. Protection : GOD hath promised to protect those that keepe themselves within the limits of their calling ; Hee shall give his Angels charge over thee to keepe thee in all thy waies , Psal. 91.11 . that is , so long as thou keepest thy selfe within the waies of thy calling , so long shall my Angels preserve thee . 3. Promotion , it exalteth to honour and authority . The han● of the diligent shall beare rule , Pro. 12.24 . Seest thou a man diligent in his businesse ? Hee shall stan● before Kings , hee shall not stan● before meane men , Prov. 22.29 . 4. Good successe : The recompence of a mans hands shall be rendred unto him , Pro. 12.14 . They shall build houses and inhabit them , they shall plant vineyards and eat● the fruit of them . They shall not labour in vaine nor bring forth fo● trouble , Esay 65.21 , 23. There yee shall eate before the LORD your GOD , and yee shall reioyce in all that you put your hand unto ; Yee and your housholds wherein the LORD thy GOD hath blessed thee , Deut. 12.7 . Deut. 28.8 , 12. 5. It buildeth the house , Pro 24.27 . 6. It makes sleepe comfortable , Eccles. 5.12 . The sleepe of a labouring man is sweet and pleasant , whether hee eate little or much : if little , his labour breeds him rest ; if much , his body being strong and hardned by labour , causeth easie digestion , and uninterrupted sleepe . CHAP. VI. GOD hath promised not onely to give these outward things , but to blesse them to his children . HE will make that prosperous unto the Righteous which they possesse , be it little or much . Blessed shall be the fruit of thy body , and the fruit of thy ground , and the fruit of thy cattell , the increase of thy kine and the flockes of thy sheepe . Blessed shall be thy basket and thy store , Deut. 28.4 , 5. Deut. 7.13 , 14. The LORD also will blesse thy fruit of thy wombe and the fruit of thy land , thy corne , and thy wine and thine oyle , the increase of thy kine , the flockes of thy sheepe , there shall be neither male or female barre● among them , or among your cattell . Hee shall not onely enjoy the fruit of his labours , but also be blessed in his fruit , Psal. 128.1 , 2. The godly are in a better state for these outward things then the wicked , in two respects : 1. They have a spirituall right to them which the wicked have not , they have these outward things onely by a generall providence during GODS pleasure , but the faithfull have them as rewards of their righteousnesse , as testimonies of GODS love and care of them . 2. They enjoy them as they are , a little gives them more content then plenty others . Better is a little righteousnesse , then great revenues without right , Prov. 16.8 . more comfortable in respect of inward peace , the present use of this life and continuance . Better is a little with the feare of the LORD , then great treasure and trouble therewith , Prov. 15.16 , 17. The blessing of the LORD maketh rich , and hee addeth no sorrow with it , Prov. 10.22 . GOD giveth his beloved sleepe , Psal. 127.2 . The righteous eateth to the satisfying of his soule , Pro. 13.25 . See Esay 65.13 . Eccles. 5.19 . & 3.12 , 13. Prov. 17.1 THE THIRD BOOK . CHAP. 1. 2. SPIRITVALL PROMISES . 1. In regard of evill , from Temptations 1. Of Satan in generall . 2. To uncleannesse . Comforts against the temptations of Satan . THE Faithfull have a promise to preserve them from such temptations as are incident to their lawfull callings , and which they cannot avoid unlesse they would forsake their calling , Psal. 91.11 , 12. In all thy waies ( seeme they never so dangerous and full of temptation ) they shall beare thee up . The man whose heart is upright shall finde strength enough against every temptation , while he is in the LORDS way , Pro. 10.29 . 2 Chron. 15.2 . There is much comfort to be drawne out of that one verse , 1 Cor. 10.13 . 1. It is the common condition of all the godly , to be tempted . There hath no temptation taken you but such as is common to man. 2. GOD will lay no more upon us , then wee shall be able to beare , GOD is faithfull who will not suffer you to be tempted above that you are able . 3. GOD will give a happie issue out of temptation : Who will with the temptation also make away to escape , that yee may be able to beare it . Another consolation against them , may be the short continuance of our temptations , Wee shall suffer but a while , 1 Pet. 5.10 . The GOD of pe●ce shall bruise Satan under your feete shortly , Rom. 16.20 . We should consider , 1 That CHRIST was tempted as we are , Heb. 4.15 . 2. That he is our Captaine in this warfare , Rev. 12 7. The Captaine of our salvation was made perfect through sufferings , Heb. 2.10 . 3. That he overcame the Divell for all his members ; so it was promised to Adam and prophesied of him , Gen. 3.15 . so it was fulfilled by him , Mat. 4.1 . And having spoiled principalities and powers ( that is , the Divell and his Angels ) He made a shew of them openly , triumphing over them upon ●he Crosse , Coloss. 2.15 . He led captivity captive , Ephes. 4.8 . By captivity is meant sinne and Satan , which did and doe leade men captive into perdition : ● . Death and the grave which held him captive for the space of three daies . He leads them all captive : 1. In himselfe , triumphing over them . 2. In his members , a subduing and weakening their power . 4. That CHRIST is touched with the feeling of our infirmities , Heb. 4.15 . 5. That hee hath made intercession and prayed for us , Luke 22.32 . I have prayed that thy faith may not faile ; that is generall for all beleevers as well as Peter , Ioh. 17.9 , 10. 6. CHRIST succours and helpes those that are tempted , Heb. 2.18 . 7. He assures them of b strength and victory ; Resist the Divell , and he will flie from you , Iam. 4.7 . He is like the Crocodile , whose property is , if one follow , it flieth away ; if one flie , it pursueth him ; cowardise incourageth the Divell , courage daunts him . See 1 Iohn 5.18 . Esa. 27.1 . Iohn 12.21 . The c Divell is subtill , but GOD will teach wisdome to discerne and disappoint his stratagems , 2 Pet. 2.9 . He shall deliver thee from the snare of the fowler , Psal. 91.3 He is strong and powerfull ; But GOD shall cover thee under his wings , thou shalt be d safe under his feathers , his strength shall be thy Buckler . ver . 4. He dissolveth the workes of the Divell , 1 Iohn 3.8 . He will tread Satan under our feet . Hee shall bruise his head , wherein lies all his subtilty and strength . e The gates of Hell ( that is , the power and pollicie of the Divell ) shall not prevaile against the Church . For the gates were the places , where both their strength was and their counsell sate , Amos 5.15 . 2. Promises against Temptations to uncleannesse . He shall deliver thee from the strange woman , Prov. 2.16 . Thy body shall be kept blamelesse untill the comming of CHRIST , 1 Thess. 5.24 Who so pleaseth GOD shall escape from her , Eccles. 7.26 . It is part of GODS Covenant to give us victory over all our enemies : this is the great promise that GOD hath made ; That being delivered from the hands of all our enemies , we might serve him in Holinesse and Righteousnesse all the d●ies of our life , Luke 1.74 . When a child of GOD is to wrestle with Satan , or any temptation or lust , hee may challenge the Covenant at GODS hands , and say , LORD hast not thou said that Thou wilt deliver me out of the hands of all mine enemies ? Is it not a part of thy Covenant ? CHAP. II. 2. Promises against opposition for truth and goodnesse from persons , which are either 1. Ill minded and oppose truth . 2. Ill livers and oppose goodnesse . 1. Promises for those that suffer for the profession of the truth . FOR I will give you a mouth and wisedome which all your adversaries shall not bee able to gainesay nor resist , Luke 21.15 . When they deliver you up , take no thought how or what you shall speake , for it sh●ll be given you in that same houre what yee shall speake , Matt. 10.19 . Be not afraid ( said GOD unto Paul ) but speake , and hold not thy peace , for I am with thee , and no man shall set on thee to hurt thee , Acts 18.9 , 10. Whosoever shall confesse me before men , him will I confesse also before my Father which is in Heaven , Matth. 10.32 . 2. Promises for those that suffer for the practise of good . Blessed are they which are persecuted for righteousnesse sake , for theirs is the kingdome of Heaven , Matth. 5.10 . If yee suffer for righteousnesse sake , happy are ye , 1 Pet. 3.14 . Hereby they give their testimony to CHRIST and the Gospell , when they partake of the afflictions of the Gospell , 2 Tim. 1.8 . And as there be promises for such as suffer either for truth or goodnesse , so there are for such who suffer for both together , and these either Generall in regard of any kind of suffering , as these following . For if they suffer with CHRIST , they shall raigne with him in another world , 2 Tim. 2.11 , l2 . When CHRIST appeares in his glory , they shall be glad and reioyce , 1 Pet. 4.13 . What shall separate us from the love of CHRIST ? shall tribulation , distresse , or persecution , &c ▪ nay in all these things we are more then conquerours , * Rom. 8.35 , 36 , 37. GOD may turne the hearts of the wicked , and make them of Lions and Tigers , to become Lambes , and no more to doe hurt in the mountaine of the LORD , Esay 11.6 , 7 , 8 , 9. Esay 65.25 . GOD will subdue all their enemies ; I will blesse them that blesse thee , and curse them that curse thee , Gen. 12.3 . See Deut. 30.7 Jer. 12.14 . Psal. 37.14 , 15 , 17. Job 8.22 . Esay 41.11 , 12. & 54.15 . & 59.19 . Pro. 22.23 . & 21.18 . Their troubles shall not be long , though violent , For the elects sake those daies shall be shortened , Matth. 24.22 . Or Speciall , as Losse , 1. Of name , in reproaches . 2. Of liberty , in imprisonment . 3. Of goods , any or all . 4. Of life it selfe . Promises to those that suffer reproaches for both truth and goodnesse . 1. Reproaches and scornes from the world for thy profession , should fill thy heart with abundance of glory , blessednesse and joy . If ye be reproached for the name of CHRIST , happy are ye ( saith S. Peter ) for the Spirit of glory and of GOD resteth upon you , 1 Pet. 4.14 . that is , such a Spirit shall rest on you , which shall make you glorious . Blessed are you ( saith CHRIST himselfe ) when men shall revile , and persecute you , and shall say all manner of evill against you falsly for my sake , reioyce and be exceeding glad , Matth. 5.11 , 12. Leape for joy , so it is , Luke 6.23 . and the word here in Matth. signifieth exceeding joy , such as we use to expresse by outward signes in the body , as skipping and dancing , 2 Sam. 6.14 , 16. For great is your reward in Heaven . Thou art honourable in GODS account , Esay 43.4 . he takes notice of all thy disgraces , Psal. 69.19 . and will take care for thy clearing and comfort , Hee will bring forth thy righteousnesse as the light , and thy iudgements as the noone day , Psal. 37.6 . As if hee should have said , howsoever thy innocency be at sometimes covered as it were with a thick and darke mist of slander and oppression , yet the LORD will in his good time scatter and dissolve the mist , and so make thy innocency apparent to the world ; yea he shall make thy righteous cause , as evident as the Sunne when it ariseth , nay as noone day when it is at highest , and shineth brightest . Thou shalt receive double for all thy shame , Esay 61.7 . Though you have lien among the pots , yet shall yee be as the wings of a dove covered with silver , and her feathers with yellow gold , Psal 68.13 . that is , although ye have lived in great streights and basenesse , yet yee shall be freed from them , and obtaine illustrious glory . They shall be honoured in the day of CHRIST , 1 Pet. 1.7 . Their reward shall be great in Heaven , Mat. 5.12 . and in the meane time there is with GOD a hiding place from the strife of tongues , Psal. 31.20 . Iob 5.21 . Psal. 13.18 . How doth GOD cheare his people , Esay 41. Feare not , be not dismayed , ver . 10. I am with thee , I am thy GOD , I will strengthen thee , yea I will uphold thee with the right hand of my righteousnesse . But GOD will bring the wicked to shame for the contempt with which they have disho●oured his servants , as it followeth , ver . 11. All they that were incensed against thee , shall be ashamed and confounded . He still incourageth his people there , ver . 13. He saith againe : Feare not , for I the LORD thy GOD will helpe thee , and ver . 14. Feare not thou worme , ( that is , were thy state never so weake and despicable ) I will helpe thee , saith the LORD and thy Redeemer . He begins the 43. Chap. with the same words ; Feare not , viz. thine enemies , for I have called thee , and redeemed thee , thou art mine . Feare not little flocke ( saith our Saviour ) feare not men , feare not meanes , for it is your Fathers pleasure to give you a Kingdome . See Ier. 46.27 , 28. If thou wouldest be delivered from reproches and evill report , goe to the LORD and urge him upon Covenant ; say , LORD thou hast said , Thou wilt blesse the name of the righteous , thou will honour them that honour thee , that we shall not be ashamed when we have respect unto all thy Commandements , Psal. 119.6 . Sue out this promise upon all occasions , as David often doth , Psal. 31.1 , 17 and 119.116 . 2. Promises to those that are imprisoned for the Gospell . The LORD heareth the poore and despiseth not his prisoners , Psal. 69.33 . Hee heareth the groanings of the prisoner , Psal. 102.20 . And bringeth out those that are bound with chaines , Psal. 68.6 . as he did Peter , Acts 12.10 . Feare non● of those things which thou shalt suffer : behold the Divell shall cast some of you into prison that yee may be tryed , and yee shall have tribulation ten daies : be thou faithfull unto the death , and I will give thee a crowne of life . Here was a bitter-sweet message , Yee shall be cast into prison : This was bitter : feare not , this was comfortable ; but I will give thee a crowne of life , this was the comfort of comforts . 3. Promises to those that loose outward things for GODS cause . In losses for GODS cause : We should meditate of GODS gracious promises . 1. In the losse of outward things for thy love and service unto GOD , remember that place , 2 Chron. 25.9 . The LORD is able to give thee much more then this . 2. In the losse of any earthly blessing for GODS cause , call to mind that promise three times set downe by the Evangelists : Every one that hath forsaken houses , or brethren , or sisters , or father , or mother , or wife , or children , or lands , for my names sake , shall receive an hundred * fold , and shall inherit everlasting life , Mat. 19.29 . Marke 10.29 , 30. Hath it for my sake and the Gospels , Luke 18.29 , 30. For the kingdome of GODS sake . 3. In the losse of any earthly things in every kind , thinke of that speech , Hab. 3.17 , 18. Although the fig-tree shall not blossome , neither shall fruit be in the vines : the labour of the olive shall faile , and the fields shall yeeld no meate , the flocke shall be cut off from the fold , and there shall be no heard in the stalles : Yet I will reioyce in the LORD : I will ioy in the GOD of my salvation . Consider also Iobs patient blessing of GOD , upon the surprize and concurrence of an universall misery , Iob 1.22 . 4. Promises to those that loose their life for GODS cause . 4. When thou art like to loose thy life , m●ditate on those places , Mat. 10 39. He that findeth his life shall loose it , and he that looseth his life for my sake shall find it . Blessed is the man that endureth temptation , ( yea though it be the fiery triall ) for he shall receive the crowne of life , Jam. 1.12 . Blessed are the dead which die in LORD ; and which die for the LORD : he speakes of such as suffered in the quarrell of CHRIST under Antichrist , they rest from their labours , and their workes doe follow them . Every drop of blood spilt by a true professor of the Gospell , for the constant and found profession of it , is precious in the sight of GOD , Psal. 116.15 . Precious in the sight of the LORD is the death of his Saints . CHAP. III Promises against evills in the world , 1. In generall . WHosoever is borne of GOD overcommeth the world , and this is the victory that overcommeth the world , even our faith , 1 Joh. 5.4 . CHRIST prayed to his Father , To keepe his from the evill of the world , Joh. 17.15 . Who gave himselfe for our sinnes that hee might deliver us from this present evill world , Gal. 1.4 . Our Saviour , Iohn 16.33 . tells his Disciples , That in the world they should have tribulation , but be of good cheere ( saith hee ) I have overcome the world . 2. A promise to those that dislike evill company . I will dwell in them , and walke in them , and I will be their GOD , and they shall be my people . Wherefore come out from among them , and be yee separate saith the LORD , and touch not the uncleane thing , and I will receive you , and I will be a Father unto you , and yee shal be my sonnes and daughters , saith the LORD Almighty , 2 Cor. 6.16 , 17 , 18. 3. Promises against worldly cares and covetousnesse . To curbe our hearts from covetousnesse , we should meditate upon these places , Heb. 13.5 . * I will never leave thee nor forsake thee . Hee that gave us his owne sonne , how shall hee not with him freely give us all things , Rom. 8.32 . See Matth. 6.25 . to the end . Phil. 4.6 . 1 Tim. 4.8 . 1 Pet. 5.7 . 4. Promises against Scandales . GOD will secure his people and save them from being ensnared by scandals , Psal. 119.165 . and nothing shall offend them , or they shall have no stumbling block . Ier. 31.9 . CHAP. IIII. Infirmities are , 1. Generall , as sinfullnesse of nature , that remaines , though it raigne not . 2. Speciall . 1. IGnorance . 2. Spirituall deafenesse . 3. Slips and frailties . Here Promises 1. To keepe them from falling . 2. To comfort them being fallen , and restore them againe . 4. Spirituall lamenesse . 5. Doubts and feares of losing the love of GOD. 6. Forgetfullnesse . 7. Dullnesse and uncheerefullnesse . 8. Indisposition to good . 9. Distractions in good . 10. Evils of good done . 11. Feares of falling away from GOD. Comforts to the godly , who likewise want the meanes of grace , either altogether , or in the power of them , or having them doe not profit by them . 1. Generall or daily Infirmities . Comforts to those that do fall though Infirmity . The LORD , The LORD GOD , mercifull and gracious , long suffering , and abundant in goodnesse and truth , keeping mercy for thousands , forgiving iniquity , transgression and sinne , Exod. 34.6 , 7. Hee is JEHOVAH ] Alwaies the same , unchangeable , hee will not alter his love to thee , and for the more assurance he repeateth that title twice ; then followeth his power , GOD * ] Though thou be weake , he is strong . Mercifull ] or compassionate towards rep●ntant and beleeving sinners , and though they be unworthy , yet he is Gracious . ] The Hebrew word signifieth to powre out abundance of extraordinary bounty upon a most undeserving and ill deserving partie . ( He will shew mercy , not because thou art good , but because he is Good ; not because thou canst please him , but because mercy pleaseth him , Micah 7.18 . ) though thou offerdest daily , yet he is Long-suffering , ] and Abundant in goodnesse and truth ] 1. In Goodnesse ] ready to bestow all benefits . 2. In Truth , ] ready to fulfill all promises , * keeping kindnesse for thousands , ] a certaine number for an uncertaine ; forgiving iniquity , transgression and sinne ] that is , sinnes of all sorts , kinds and degrees whatsoever . It is neither the foulenesse of sinne , nor the multitude of sinnes , nor the long continuance in sinne that can prejudice his goodnesse . GOD upon our prayer will cure our infirmities , Esay 40.29 . Psal. 103.3 . hee pittieth his in their infirmities , as an Indulgent ●ather his little ones , Mal. 3.17 . CHRIST himselfe is affected with the sence of our infirmities , Heb. 4.15 , 16. Matth. 11.28 . and Esay 42.3 . he was a Pro●itiation for such sinnes , and comforts us concerning them before they be committed , 1 Iohn 2.12 . Rom. 6.14 . The Spirit helpes our ●nfirmities , * Rom. 8.26 . helpes ●ogether : the Greeke word is decompound , and there is a great force in it ; as two that carry a burden , one will carry over ●gainst another , and put to his ●and and helpe him ; so when we begin to sinke , GODS Spirit puts under his hand to support ●s , which is said in so many words , Psal. 37.24 . O but I offend daily , I sinne againe and againe , may some weake Christian say . GOD promiseth likewise that he will multiply his pardons ( so the word signifieth in the Originall ) as thou hast multiplied thy sinnes , for ( saith he there ) My thoughts are not as your thoughts , nor my waies as your waies , but my thoughts goe beyond your thoughts , as much as the distance is betweene Heaven and earth : He is mercifull and and gracious , slow to anger , and plenteous in mercy , hee will not reward us after our iniquities : for as the Heaven is high above the Earth , so great is his mercy toward them that feare him , Psal. 103.8 , 10 , 11. As there is a continuall spring of wickednesse in you , so there is a continuall spring of mercy * flowing from him , both to pardon , and wash away this iniquity . Speciall Infirmities . 1. Ignorance or blindnesse . Comforts against ignorance . It is a speciall promise of GOD in the new Covenant , that Hee will write his lawes in thy heart , and hee will make thee to know the LORD . He hath promised to leade thee by a way that thou hast not knowne , Esay 42.16 . wee have such an High Priest as knowes how to have compassion on the ignorant , Heb. 5.2 , 3. The eyes of the blinde shall be opened , Esay 35.2 . Hee shall open the eyes of the blind , Esay 42.2 . Luke 4.18 . The annointing thou hast received , shall teach thee all needfull things , and leade thee into all truth , 1 Ioh. 2.27 . GOD hath made many promises to teach them his way , that see their ignorance and mourne for it . Hee will guide the meeke in iudgement and will teach the humble his way , Psal. 25.9 . See 12. & 14. verses . GOD will fill the hungry with good things , Luke 1.53 . To him that disposeth his way aright will I shew the salvation of the LORD , Psal. 50.23 . He that followeth mee shall not walke in darkenesse , but shall have the light of life , Joh. 8.12 . I will manifest my selfe to him , John 14.21 . The Spirit of truth will guide them into all truth , John 16.13 . A high way shall be there , and fooles shall not erre therein , Esay 35.8 . 2. Spirituall deafenesse . Comforts against spirituall deafenesse . The cares of the deafe shall be unstopped , Esay 35.5 . Other sheepe I have which are not of this fold , them also I must bring , and they shall heare my voice , Ioh. 10.16 . that is , the Gentiles not yet called shall understand the voice of GOD. 3. Particular falls through frailty . Comforts in regard of slips and frailties . 1. GOD will uphold his and keepe them from falling . I pray not that thou shouldest take them out of the world , but that thou shouldst keepe them from the evill , Joh. 17.20 . The LORD is faithfull , who shall stablish you and keepe you from evill , 2 Thess. 3.3 . That your whole soule and body may be preserved blamelesse unto the comming of our LORD JESUS CHRIST . Faithfull is hee that calleth you , who ●lso will doe it , 1 Thess. 5.23 , 24. GOD watcheth over his people to defend them from sinne , 2 Tim. 4 17 , 18. Rom. 7.24 , 25. Psa. 73.23 , 24. Ier. 32.39 , 40. His mercy holdeth up the godly , when they say their foot slippeth , Psal. 94.18 . He will be their confidence , and shall keepe their foot from being taken , Pro. 3.26 . He will keepe the feete of his Saints , 1 Sam. 2.9 . And guide their feete into the way of peace , Luke 1.79 . And thine eare shall heare a word behind thee , saying , This is the way , walke yee in it , when yee turne to the right hand and when yee turne to the left , Esay 30.21 . The childe of GOD hath a promise of preservation from the sinne unpardonable , 1 Iohn 5.18 . 2. Comforts to those that doe fall through infirmity . But of this I have spoken already , when I treated of the daily and generall Infirmities of Christians , therefore I will ( tanquam can●s ad Nilum ) runne over it hastily . GODS people after relapse into some old , or fall into some new sinne , when their heart is smitten for it , may comfort themselves with such precious places as these , 1 Ioh. 2.1 . Luke 17.4 . 1 Sam. 12.20 , 22. 1 Iohn 1.9 . From this last place , a reverend Divine collects this comfort . If wee see our unworthinesse , and with broken hearts acknowledge it , GOD is faithfull and iust to forgive it , be it never so great . Thou hast played the harlot with many lovers , yet returne againe to mee saith the LORD , Ier. 3.1 . 3. The LORD will restore them , and raise them up againe by repentance . The LORD will heale thy backesliding , if thou take unto thee words to confesse thy falling away , Hosea 14.2 , 3 , 4. There is healing in the wings of the Sonne of righteousnesse , and you shall grow up as the calves of the stall , Mal. 4.2 . The LORD upholdeth all that fall , and raiseth up all those that are bowed downe , Psal. 145.14 . Behold I will bring it health and cure , and I will cure them , and will reveale unto them the abundance of peace and truth , Ier. 32.6 . Hee speakes Ezek. 34.16 . of the time of the Gospell when CHRIST should bee the Shepheard , and shewes the Covenant that he will make with those that are his , if any thing be lost ( saith he ) if a Sheepe lose it selfe , this is my Covenant , I will finde it . If it be driven away by any violence of temptation , I will bring it backe againe . If there be a breach made into their hearts by any occasion through sinne and lust , I will heale them and binde them up . GODS Covenant is to make us faithfull in his Covenant : the actions of faith and repentance are ours ; but the power of doing them , GODS . 4. Spirituall Lamenesse . Comforts against Spirituall Lamenesse , or weaknesses of graces . Then shall the lame man leape as an Hart , Esay 35.6 . And I will put my spirit within you , and cause you to walke in my statutes , and yee shall keepe my iudgements and doe them , Ezek. 36.27 . They shall runne and not be wearie , * they shall walke and not be saint , Esay 40.31 . See ver . 29. The LORD will be the hope of his people , and the strength of the children of Israel , Joel 3 16. In our Spirituall infancie we may comfort our selves by those cordi●ll refreshing promises . I will give unto him that is a thirst of the fountaine of the water of life freely , Rev. 21.6 . A bruised reede shall he not breake , and the smoaking flaxe shall he not quench , Esay 42.3 . though grace be in us but like the heate in the weeke of the candle , when the light is out ; yet GOD hath taken order , that it shall not be extinguished . Hee shall feede his flocke like a shepheard , he shall gather the lambes with his arme , and carry them in his bosome , and shall gently leade those that are with young , Esay 40.11 . Hee will use all compassion with a tender respect of our weakenesse . In love , in care , in pittie he will redeeme us , and carry us as in the daies of old , Esay 63.9 . As he hath borne us from the wombe ; so will he be the same still unto old age , even unto the gray haires , hee will carry us in the armes of his compassion , hee hath made us , hee will beare , even hee will carry and deliver us , Esay 46.3 , 4. Since thou art a branch of his planting , he may glorifie himselfe in thee , so as thy little one may be as a thousand , and thy small one as a strong nation , GOD can performe it in his due time , Esay 60.21 , 22. CHRIST graciously receiveth and tenderly cherisheth weake Christians , Zach. 13.7 . Matth. 18.5 . Hee giveth charge against the contempt of them , verse 10. and will not have the day of small things despised , Zach. 4.10 . * The obedience o● the faithfull is weake and imperfect , but pleasing and acceptable unto GOD. The Psalmist saith , Psal. 147.11 & 149.4 . The LORD taketh pleasure in his people , * the prayers of the upright are his delight . GOD will reckon of so much good done by us , as wee desired and endeavoured to doe ; the preparations of our hearts are reckoned with GOD as great things , Esay 55.1 . This is a great comfort to GODS children , that doe their best indeavour to keepe all his Commandements , for though they faile in that obedience which they ought to performe , yet GOD promiseth to shew mercy to them , Exod. 26.6 . so long as their heart is true , he will beare with their infirmities . Wee are not under the law ( saith the Apostle ) but under grace , Rom. 6.14 . We are delivered from the rigour of the Law : GOD hath received us to the benefit of that Covenant , in which perfection is onely required in CHRIST , uprightnesse in us . GOD accepts of the will for the deed , 2 Cor. 8.12 . and the will above the deed , as appeareth by the 10. verse , Who hath not onely begunne to doe , but also to be forward a yeare agoe ; making it a greater grace to be willing and desirous to doe well , then it is to doe a good thing . 5. Doubts and Feares of losing the love of GOD. Comforts against doubts and feares of loosing the love of GOD. In the affliction of thy minde and losse of the feeling of GODS favour , acquaint thy selfe with those promises , Iohn 13.1 . Having loved his owne which were in the world , he loved them unto the end , and without end . The gifts and calling of GOD are without repentance : that is , such gifts as accompany an effectuall calling , are such as GOD never repenteth of , or taketh away , I will not forsake my people , 1 King. 6.13 . Heb. 13.5 . Behold GOD will not cast away a perfect man , Iob 8.20 . The love of GOD unto his childe , in respect of tendernesse , is infinitely dearer then that of a most loving mother to her little one , Esay 49.15 . stronger then the stony mountaines and rockes of flint , Esay 54.10 . as constant as the waters of Noah , ver . 9. as the ordinances of Heaven . Ier. 33.20 and ver . 25. nay as sure as GOD himselfe , Psal. 89.33 , 34 , 35. 6. Forgetfullnesse . A promise against forgetfullnesse . But the Comforter which is the HOLY GHOST whom the Father will send in my name , he shall teach you all things , and bring all things to your remembrance whatsoever I have said unto you , Iohn 14.26 . 7. Vncheerefullnesse . Comforts against dullnesse and uncheerefullnesse . The wildernesse and solitary place shall be glad for them , and the desart shall reioyce and blossome as the rose , it shall blossome abundantly , and reioyce even with ioy and singing , Esay 35.1 , 2. Then shall yee sucke , yee shall be borne upon her sides , and be dandled upon her knees . As one whom his mother comforteth , so will I comfort you , and yee shall be comforted in Ierusalem . And when yee see this , your heart shall reioyce and your bones shall flourish like an herbe , Jer. 66.12 , 13 , 14. Thou shalt reioyce in the LORD , Esay 41.16 . Thou shalt have thy delight in the Almighty , Iob 22.26 . The godly have a spring of joy within them , Iohn 4.14 . In thy name shall they reioyce all the day , Psal. 89.16 . See Psal. 33.21 . 8. Indisposition . Comforts against it . In the thoughts of our indisposi●ion to any thing that is good , let these places quicken us . I can doe all things through CHRIST that strengthneth mee , Phil. 4.13 . Yee shall be unto mee a kingdome of Priests , Exod. 19.6 . We shall be able to offer unto GOD the sacrifice of prayer or praise . In every place incense shall be offered to my name , and a pure offering , Mal. 1.11 . which is spoken of the beleeving Gentiles . 9. Distractions . Comforts against them . GOD promiseth in the Covenant of grace , Ezek. 11.19 . To give his people one heart . CHRIST prayed that we might have this one heart , Iohn 17.21 , 23. and be one with GOD. When we are troubled with distractions in prayer , hearing , or meditation , wee should pleade the Covenant , and pray with David , O LORD unite my heart to thee . 10. Evils of good done . Promises or comforts to the godly for evils of good done . GOD not onely accepteth and taketh in good part the poorest service we doe to him notwithstanding our corruptions and frailties , but even delighteth and taketh great pleasure in them , Cant. 2.14 . as a Father delights more in the stammering of his little childe , then in the eloquence of the best Orator . CHRIST presenteth and perfumeth our prayers to his Father , Rev. 8.3 . 1 Pet. 2.5 . And it shall be upon Aarons fore-head , that Aaron may beare the iniquity of the holy things , and that they may be accepted before the LORD , Exod. 28.38 . Aaron was a Type of CHRIST , who by his intercession perfumes our prayers , and doth away the blemishes that cleave to our best actions . Loving Parents doe not take notice of many blemishes in their children ; so GOD seeth no iniquity in Iacob , nor any transgression in Israel , Num. 23.21 . But passeth by the transgression of the remnant of his heritage : which makes the Prophet in the beginning of the verse , in admiration to cry , Who is a GOD like to thee ! 11. Comforts against Feares of their falling from GOD , who labour to work out their salvation with feare and trembling . 1. In regard of GOD. 1. His Counsell , on which mans salvation is founded , is sure and unchangeable , and his calling without repentance , Rom. 11.29 . 2. His Love is everlasting and inviolable , Ier. 31.3 . Rom. 8.35 . ult . 3. His Mercy ( like his Lov● ) is ●verlasting , Psal. 103.17 . Psal. 100.5.106.1 . & 107.1 . Luke 1.50 . It is iterated 26. times in 136. Psalme . 4. His Will is for such , Luke 12.32 . Iohn 6.39 . His Grace , and that is all-sufficient , 2 Cor. 12.9 . 5. His Power is for such , and that is Almighty , Ioh 10.27 , 28 , 29. Iude 24.2 Tim. 1.12 . 6. His faithfullnesse and truth make both for this , 2 Thess. 3.3 . 2. In regard of CHRIST . 1. Because of our union with him : He is the Head , we the members . and he will not suffer any to perish that are ingraffed into him , Ioh. 6.39 . Ioh. 17.22 , 23 , 26. 2. From the perpetuall efficacie of his intercession , Rom. 8.34 . Heb. 7.21 . Hee is a Priest for ever , and alwaies intercedes for his . What he said to Peter , I have prayed that thy faith faile not , Luke 22.32 . Hee performeth for all . He is the Author and finishe● of our faith , Heb. 12.2 . 3. In regard of the HOLY GHOST . 1. His continuall assistance , Hee shall abide with us for ever , John 14.16 . And hee which hath begun a good work , will finish it , Phil. 1.6 . 2. His Obsignation which is irrevocable : every one that beleeveth , is sealed by the holy Spirit of promise , Ephes. 1.13 , 14. sealed for ever , 4.30 . 2 Cor. 1.22 . an honest man will not break his bargaine , when there is earnest and evidence for it ; therefore Chrysostome saith elegantly , if GOD having once given this earnest , should not also give the rest of the inheritance , He should undergo the losse of his earnest . 4. The lasting power of the Word once rooted in the good and honest heart , Luke 8.15 . It is called immortall seed , 1 Pet. 1.23 , 25. The engraffed Word , James 1.21 . The seed remaining , 1 Joh. 3.9 . 5. The certainty and sweetnesse of the promises to this purpose . GOD hath promised that his people shall not be mooved from the state of grace , Psal. 15.5 . & 16.8 . Psal. 37.24 , 27 , 28 , 31. Psal. 55.22 . & 102.28 . Pro. 10.30 . Psal. 125.1 . Hee will not cast off his people nor forsake his inheritance , Psal. 94.14 . 1 Sam. 12.22 . And hee will put his feare into their hearts , that they shall not depart from him . For this is his Covenant with his people . Ier. 32.39 , 40 , 41. Hosea 2.19 , 20. Hee upholdeth them with his hand , that they shall not fall away . Hee will confirme them unto the end , that they may be blam●lesse in the day of our LORD JESUS CHRIST , 1 Cor. 1.8 , 9. the like is , 1 Thess. 5.23 , 24 GOD hath made more promises to hold up his children , then ever he made to hold up the pillars of the world . 6. The prayers of the whole Church of GOD which are very prevalent and powerfull , Ioh. 16.23 . the daily sacrifice of beleevers , is , ne inducas in tentationem . 7. The force and might of faith , 1 Pet. 1.2 , 3 , 4 , 5. 8. The durable vigour of saving graces , John 4.14 . our Saviour hath promised , Iohn 16.22 . that he will give unto the faithfull such constant and permanent joy , as no man shall be able to take from them : He hath prayed that our faith may not faile , Luke 22.32 . It is a stable grace , 1 Ioh. 5.4 . 1 Pet. 2.6 . Comforts to the Godly , who are troubled with many and strong corruptions , and likewise want the meanes of grace , either 1. Altogether . 2. In the power of them . 3. Or having them so , yet profit not by them . 1. Comforts in case of dismayednesse under many and strong corruptions . I will sprinkle cleane water upon you , and you shall be cleane ●rom all your filthinesse , and from all your idols will I cleanse you , Ezek. 36.25 . Though thy sinnes were as great as Idolatry in the first Table , or Whoredome in the second , yet GOD will forgive and sanctifie thee . He will cast all our sinnes into the depths of the sea , Micah . 7.19 . The sea can drowne mountaines as well as mole-hills : Though they were as crimson and scarlet , which will take no other die , yet in CHRISTS bloud they shall bee made as white as wooll and snow , Esay 1.18 . All manner of sinnes and blasphemies shall be forgiven unto men , Matth. 12.31 . CHRIST came to save sinners , 1 Tim. 1.15 . It matters not what the wound is , so CHRIST be the Physitian . Where sin , that is , the knowledge and feeling of sinne abounded , grace over-abounded , Rom. 5.20 . have wee a multitude and magnitude of sinnes ? GOD hath a multitude and magnitude of mercies : Have mercy upon mee O GOD according unto the multitude , so wee translate it , ( the Hebrew word Rob , signifieth also magnitude ) of thy tender mercies . Two things terrifie penitent sinners : 1. The multitude and exceeding great number of evils whereof they are guilty , he tels them in that 26. Ezek. that he would * wash them from all their filthinesse , without exception , 1 Joh. 1.9 . therefore let us not put in conditions where GOD doth not , and as it were interline his Covenant . 2. That their sinnes have beene hainous and extraordinary , Zach. 13.1 . Hee promiseth to open a fountaine of grace to wash them from all sinnes ; CHRIST hath discharged our pounds as well as our pence . He came to take away the sinnes of the world , this is spoken indefinitely . 2. Comforts to such who are troubled for want of the meanes of grace , either Altogether . After GOD hath given you the bread of affliction , and the water of adversity , hee will restore teachers and no more restraine instruction , Esay 30.20 . Though thou see no way of helpe , yet thou knowest not how GOD can provide , Hee can open rivers on the tops of mountaines , and he maketh the wildernesse a standing poole , when his people thirst and cry unto him , Esay 41.17 , 18. If ordinary meanes faile , GOD will then ●●pply of his Spirit ; I will be unto them as a little Sanctuary in the countries where they sha●l come , Ez●k . 11.16 . I will take you one of a cittie , and two of a family , and I will ●r●ng you in Sion , Jer. 3.14 . The LORD giveth the Word , great is the company of preachers , Psal. 68.11 . The rans●med of the LORD shall returne and come to Sion with songs , and everlasting ioy upon their heads , they shall obtaine ioy and gladnesse , and sorrow and sighing shall flie away . E●ay 35.10 . Or in the power of them . I will give you Pastors according to mine heart , which shall feede you with knowledge and understanding , Ier. 3.15 . Or having them so , and not profiting by them . I am the LORD thy GOD which teacheth thee to profit , which leadeth thee by the way which thou shouldst goe , Esay 48.17 . For thy Maker is thine husband , &c. Esay 54.5 , 6. Hosea 2.19 . In the wildernesse shall waters breake out , and streames in the desert , and the parched ground shall become a poole , and the thirsty land-springs of water , Esay 35.6 , 7. that is , the most barren heart shall abound with grace , according to that promise , Out of their bellies shall flow rivers of living water , Iohn 7.38 . streaming out for the good of others . The Kingdome of GOD shall be taken from you and given to a nation bringing forth the fruits thereof , Matth. 21.43 . This is a promise , that the Gentiles shall bring forth the fruites of the Gospell , therefore every beleeving Gentile may apply it . The use of Faith here is , to uphold us against our manifold de●ects , infirmities and imperfecti●ns . For first , it giveth evidence to our soules , that the graces wee have are the gifts of GOD , because GOD promiseth them . Secondly , it maketh us rest on GOD for perfecting of that good worke which hee hath so graciously begun . The Godly that know they feare GOD unfainedly , and yet are often perplexed , because all sensible tokens of GODS favour are taken from them , should 1. Acquaint themselves with the promises , and comfort themselves with these words , they will be as flagons of wine to all distressed spirits . 2. Let them not consider too much of , nor reason too much with their temptations , Rom. 4.19 . 3. Though they feele nothing , yet let them say with David , Ps●l . 56.10 . In GOD will I praise his Word , in the LORD will I praise his Word . CHAP. V. 5. In regard of GOD , Desertions . Comforts to GODS people in spirituall desertions . 1. LEt them Consider , that this hath befallen the best of GODS servants . Job 6.4 , 13.16.9 . David , Psal. 6. & 77. and CHRIST himselfe , Mat. 27.46 . CHRIST ( saith Greenham ) was forsaken for a few houres , David for a few moneths , and Iob for a few yeares . 2. GOD doth not forsake them , Heb. 13.5 . Esay 49.15 , 16. but seemes to forsake them . 3. Desertion is but short , compared with the time of mercy , For a small moment have I forsaken thee , but with great mercies will I gather thee . In a little wrath I hid my face from thee , for a moment ; but with everlasting kindnesse will I have mercy on thee , saith the LORD thy Redeemer , Esay 54.7 , 8. He will not alwaies chide , neither will hee keepe his anger forever , Psal. 103.9 . The LORD will not cast off for ever , but though he cause griefe , yet will he have compassion according to the multitude of his mercies , Lam. 3.31 , 32. 4. GOD waites for a fit season of shewing his favour toward them , Esay 30.18 . We ought to live by faith , Hab. 2.4 . waiting for GOD who hides his face , Esay 8.17 . and to stirre up our selves to lay hold on our GOD , Esay 64.7 . that is an excellent place , Esay 50.10 . CHAP. VI. SPIRITVALL PROMISES . 1. In regard of Good. 1. GODS 1. Love of them , which hath three properties , it is 1. Free. 2. Infinite . 3. Eternall . 2. Presence with them : 1. Each of the godly in particular . 2. The whole Church in generall . 3. Providence over them , keeping them 1. Immediatly , by himselfe . 2. Mediatly , by his Angels . 1. Promises of GODS Love. ANd he will love thee , and blesse thee , &c. Deut. 7.13 . Hee crowneth his people with loving kindnesse , and tender mercies , Psal. 103.4 . There are three properties of GODS Love. 1. It is a free Love ; he stands not upon desert , Hosea 14.4 . Exod . 33.19 . 1 Ioh. 4.10 , 19. The LORD did not set his Love upon you , nor choose you , because yee wore more in number then any other people , but because the LORD loved you . Lo he loved you , because he loved you , to shew the freedome and independancy of his love unto them . 2. It is an infinite & transcendent Love , Eph. 2.4.7 , 18 , 19. GOD * so loved the world , &c. Iohn 3.16 . that is , so infinitely , so transcendently , so incomprehensibly , 1 Ioh. 3.1 . 3. It is an eternall and unchangeable Love , I have loved thee with an everlasting love , Jer. 31.3 . Behold I will betroth thee unto mee for ever , Hosea 2.19 . With everlasting kindnesse will I have mercy on thee , Esay 54.8 . 2. Promises of GODS speciall and gracious presence . This is the most sweete comfort , wherewith GOD anciently used to sustaine his children . Each in particular . Isaac , Gen. 26.3 , 24. Moses , Exod. 3.12 . & 4.12 . Josh. 1.5 , 9. & 3.7 . Ezek. 3. Jer. 1.8 , 19. David incouraged his sonne Salomon with this , 1 Chron. 28.20 . And the whole Church in generall . Esay 41.10 . & 43.2 . Rev. 1.13 . & 2.1 . CHRIST left this comfort for his farewell to his Disciples and their Successors . Lo I am with you to the end of the world , Matth. 28.20 . And [ With you ] Comprehends under it not onely Pastors , but people also ; For where two or three are gathered together in my name ( saith CHRIST ) there am I in the midst of them , Mat. 18.20 . 3. Promises of GODS providence over his children . They have an honourable guard . 1. GOD himselfe keepeth his Israel who neither slumbreth nor sleepeth . Psal. 121.4 , 5. He keepeth his under the shadow of his wings , Psal. 91.14 . The LORD compareth himselfe to an Eagle which safely carrieth her young , Deut. 1.31 . & 32.11 . and to a carefull Shepheard , Ezek. 34.12 . Psal. 23.1 , 2 , 3. Iohn 16.12 . Esay 30.21 . The eyes of the LORD are upon the righteous , Psal. 34.15 . a mans eye is upon one that hee loves , ubi amor , ibi oculus . The LORD hath a care of them , he loves , defends and protects them . He saith , Psal. 32.8 . I will guide thee with mine eye . Hee will guide his children by his speciall providence in all their waies , Psal. 121.8 . Esay 46 4. He withdraweth not his eyes from the righteous , but with Kings are they on the throne , yea hee doth establish them for ever , and they are exalted , Job 36.7 . Hee keepeth all his bones , not one of them is broken , Psal. 34.20 . There shall not a haire of your head perish , Luke 21 18. Matth. 10.30 . Acts 27.34 . Hee that toucheth you toucheth the apple of his eye , Zach. 2.8 . To expresse the tendernesse of his love , he named the tenderest part of the body , saith Salvian , that he might shew that hee is troubled with the least contamelie offered to his Saints , as we are with the least hurt of our eye . Nay hee saith not , hee that toucheth you toucheth his eye , but the apple of his eye , the tenderest piece of the tenderest part , the Chrystall humour as the Philosophers call it , Ishon in Hebrew of Ish , pupilla in Latine of pupa , because therein appeareth the resemblance of a little man , or because as a man is to be prized above all other creatures , so GOD esteemeth his people above all the world . David found by his owne experience , Psal. 17.8 . Psal. 63.7 . and 41.12 . that GOD preserved him as the apple of his eye : and so may all Christians . What was said to Iacob , Gen. 28.15 . and to Ioshua by Moses , Deut. 31.8 . and by GOD himselfe , Iosh. 1.5 . Paul applieth generally to all Christians , Heb. 13.5 . I will never leave thee nor forsake thee . Hee guides them in all their waies . Hee that hath mercy on them ( saith the Prophet ) shall leade them , even by the springs * of water shall hee guide them , Esay 49.16 . 2. Christians have the guard of Angels . He shall give his Angels charge ov●r thee , to keepe thee in all thy waies , they shall beare thee up in their hands least thou dash thy foot against a stone . Psal. 91.11 , 12. The Angels keepe us , and that universally , in all our waies : they keepe us , and that very charily and tenderly , they beare us in their hands , and they keepe us very safely and surely , so that we dash not our feete against a stone . The Angell of the LORD encampeth about them that feare him , and delivereth them , Psal. 34.7 . CHAP. VII . 2. CHRIST himselfe , and many blessings by him are promised to the Godly , 1. Redemption . 2. Vocation . 3. Iustification , which hath two parts , 1. Not imputing sin . 2 Imputing righteousnes 4. Reconciliation 5. Adoption . 1. CHRIST is promised to the godly . THe first promise made to man and the foundation of all other was th●t , Gen. 3.15 . It shall bruise thy head , It or He , that is , CHRIST , shall bruise thy head , that is , breake the power and dominion of Satan . The first Promise was made concerning CHRIST , because GOD intended to make good every promise in CHRIST . In all ages the LORD renewed this promise of sending CHRIST the promised seed , as immediately after the floud , Noah by prophesie blessing his two sonnes , said , GOD shall enlarge Iaphet , and hee shall dwell in the tents of Shem , Gen. 9.27 . He meaneth that we the Gentiles should be called to be one body with the Jewes in CHRIST . The same was afterwards oft renewed to Abraham : In thy Seed ( that is , CHRIST ) thou thy selfe , and all the nations of the earth ( that is , the faithfull in all nations ) shall be blessed , Gen. 12.3 . Gen. 13.14 . & 15.4 , 18. Gen. 17.4 . & 22. The like was after promised to Isaac , Gen. 26.4 . and Iacob , Gen. 28.14 . and Gen. 49.10 . it is said , The Scepter shall not depart from Iuda untill Shiloh come , that is , the Messias come , for Shiloh signifieth the tunicle or skinne that lappeth the Infant in the Mothers wombe ; called by Physitians the secundine , ( because it grieves the woman that is with child the second time , as it were a second birth ) in French arriere fais , in English the after-birth or after-burden : and by a kind of figure is put for the Sonne of GOD in the wombe of the Virgin , made man ; to note him to be of the flesh of Mary , and his birth to be like the birth of other children , sinne onely excepted . There shall come a Starre out of Jacob , and a Scepter shall rise out of Israel , Numb . 24.17 . In all succeeding ages , Moses and all the Prophets in their times foretold of CHRIST , Acts 3.24 . & 10.43 . The LORD thy GOD will raise up unto thee a Prophet from the midst of thee , of thy brethren like unto mee , unto him shall yee hearken , Deut. 18.15 . like unto mee ] both in the participation of nature and office , saith Iunius : a true man , and a true Mediator , CHRIST is there meant , Acts 3.22 . & 7.37 . That evangelicall Prophet Esay spake of him then as already come . For unto us a childe * is borne , unto us a Sonne is given , and the Governement shall be upon his shoulder , and his name shall be called , Wonderfull , Counsellor , the mighty GOD , the everlasting Father , the Prince of Peace , Esay 9.6 . See Esay 11.1.32.1 , 2. & 53.2 , 3 , 4. Ezek 37.24 . & 34.24 . Ier. 33.15 , 16. Ier. 23.5 , 6. Micah 5.2 . Zach. 3.8 . & 6.12 , 13. & 9.9 , 10. He is called the messenger of the Covenant , Mal. 3.1 . For in him GOD reconciled the world to himselfe , 2 Cor. 5.19 . There are multitudes of promises also concerning CHRIST , and the generall benefits by him in the New Testament . 1. That he shall save us : The Evangelist Matthew gives this reason of his name JESUS , For hee shall save his people from their sinnes , from the guiltinesse , power , and punishment of them . The Sonne of man is come to seeke and save that which was lost , Luke 19.10 . GOD sent his Sonne into the world , that the world through him might be saved , Iohn 3.17 . The Apostle with a vehement asseveration affirmeth this . This is a faithfull saying , and worthy of all acceptation , that CHRIST JESUS came into the world to save sinners , 1 Tim. 1.15 . Hence CHRIST is often called our Saviour , Esay 49.26 . Esay 60.16 . Luke 2.11 . 1 Tim. 1.1 . 1 Tim. 2.3 . 2. CHRIST is said to be A light to the Gentiles , Matth. 4.16 . The light of the world , John 8.13 . & 9.5 . under this comparison of Light , all benefits which CHRIST brings us are contained , light of knowledge , grace , and glory . Hitherto belong all such Scriptures as shew CHRIST to be our Life , Col. 3.4 . Iohn 6.33 . Ioh. 14.6 . CHRIST also cals himselfe The bread of life , Ioh. 6.35 , 51. Compares himselfe to a Vine , Iohn 15.1 . to teach , that as the branch hath his whole life from the stock , so we have all our life from him . 3. GOD is well pleased in CHRIST , Mat. 3.17 . In whom , not with , by , or through whom , but a larger preposition then them all , which signifieth two things : 1. That GOD is well pleased with CHRIST : 2. In and through him with others ; therefore it is said , Ephes. 1.3 . GOD hath blessed us , with all spirituall blessings in CHRIST , verse 4. GOD hath chosen us in him , ver . 6. accepted us in the beloved , ver . 7. In him wee have redemption through his blood , the forgivenesse of sinnes , according to the riches of his grace . It is said , Acts 13.34 . I will give you the sure mercies of David , that is , all those good things which were promised in CHRIST , who was of the seed of David . 2. Blessings by CHRIST to the Godly . 1. Redemption . Who gave himselfe for us , that hee might redeeme us from all iniquity , Tit. 2.14 . We have redemption through his blood . Ephes. 1.7 . And he shall redeeme Israel from all his iniquitie , Psal. 130.8 . He hath redeemed them from the curse of the law , by being made a curse for them , Gal. 3.13 . CHRIST JESUS by his owne bloud entred into the holy place , having obtained eternall redemption for us , Heb. 9.12 . CHRIST is made unto us Redemption , 1 Cor. 1.30 . 2. Effectuall Calling ; our particular calling doth interest us in the promises of GOD , Acts 2.39 . For the promise is unto you , and to your children , and to all that are a farre of , even to as many as the LORD our GOD shall call , there is the condition . 3. Justification . By his knowledge , shall my righteous servant iustifie many , Esay 53.11 . By him all that beleeve , are iustified , Acts 13.39 . In the LORD shall all the seed of Israel be iustified , Esay 45.25 . Who shall lay any thing to the charge of GODS Elect ? it is GOD that iustifieth , Rom. 8.33 . He iustifieth the ungodly , Rom. 4.5 . that is , saith Beza , he makes him righteous in CHRIST , who is unrighteous in himselfe . 1. Justification consists of two parts , 1. Not imputing sinne , 2 Cor. 5.19 . 2. Imputing righteousnes , Gal. 3.6 . Promises of forgivenesse of sinnes . This great benefit of forgivenesse of sinne by CHRIST , is plentifully proclaimed unto us miserable sinners . Behold the Lambe of GOD which taketh away the sinnes of the world , John 1.29 . Hee shall beare their iniquities , Esay 53.11 . Once in the end of the world hath hee appeared to put away sinne by the sacrifice of himselfe , Heb. 9.26 . He was manifested to take away our sinnes , 1 Joh. 3.5 . The blood of JESUS CHRIST cleanseth us from all sinne , 1 Joh. 1.7 . He hath by himselfe purged our sins , Heb. 1.3 . He bare our sinnes on the tree , 1 Pet. 2.24 . He loved us and washed us from our sinnes in his owne blood , Rev. 1.5 . He is the propitiation for our sinnes , 1 John 2.2 . Hereunto agreeth that invitation of our Saviour : Come unto mee all yee , that are weary and heavie laden , and I will ease you , Mat. 11.28 . GOD of his rich grace and mercy in JESUS CHRIST doth make offer of free and full forgivenesse of sinnes , to every burdened , thirstie , and penitent soule . Let the wicked forsake his way and the unrighteous man his thoughts , and let him returne unto the LORD , and hee will have mercy upon him , and to our GOD , for hee will abundantly pardon , Esay 55.7 . Returne thou backesliding Israel , saith the LORD , and I will not cause mine anger to fall upon you , for I am mercifull , saith the LORD , and I will not keepe mine anger for ever , Jer. 3.22 . I will cleanse them from all their iniquity , whereby they have sinned against me , and I will pardon all their iniquities whereby they have sinned , and whereby they have transgressed against mee , Jer. 33.8 . GOD when he forgiveth us , so fully acquitteth us of our sins , as if we had committed no sinne at all . This appeareth by many Metaphors used in the Scripture . I am hee that blotteth out thy transgressions , saith the LORD , Esay 43.25 . It is a Metaphore taken from Creditors , who when they purpose never to exact a debt , will blot it out of their bookes : I have put away thy transgressions as a cloud , and thy sinnes as a mist , saith the same LORD , Esay 44.22 . The clouds which are driven away by the windes appeare no more , nor the mist which is dried up by the Sunne ; so the sinnes which GOD forgiveth , returne not againe : thou hast cast all my sins behind thy backe , saith Hezekiah to GOD , Esay 38.17 . that which a man would not look on or regard , that he casteth behind his backe . Thou wilt cast all their sinnes into the depths of the Sea , saith Micah to the LORD . When a man would have a thing utterly forgotten , hee will cast it into the bottome of the Sea , from whence there is no fetching it againe . The Psalmist pronounceth him blessed , whose sinne is covered , Psal. 32.1 . A thing covered is not seene , hee hath not beheld iniquity in Jacob , nor seene perversenesse in Israel , Numb . 23.21 . The same Psalmist pronounceth him blessed , to whom the LORD imputeth not sinne , Psal. 32.2 . a sinne not imputed , is as not committed : as Merchants when they will forgive a debt , put it not into the reckoning , and so do not impute it . GOD himselfe saith , I will forgive their iniquities , and I will remember * their sinne no more , Ier. 31.34 . the latter clause expounds the former ; to forgive is to remember no more , that is , never to call that to account , which was once remitted . Thus GOD blotteth out our sinnes , that they condemne us not . Putteth them away , that they hurt us not . Casteth them behind his backe , as though he regarded them not . And into the Sea , that they drowne us not . Covers them , that they appeare not . Doth not impute them , as though they were not . Forgetteth them , so that he punisheth them not . All the blessings in the new Covenant are given with remission of sinnes . When GOD forgives a mans sinnes , then hee gives him all other things , Sanctification , and whatsoever else , as we see at large . Ezek. 36.26 . The LORD there , after he had promised to forgive all their sins , hee saith , hee will give them a new heart , hee will cause them to walke in his waies ; and then hee comes with outward mercies too , hee promiseth them deliverance from their enemies , and other good things in the rest of the Chapter , but all other things come in with remission of sinnes , Acts 10.43 . To him give all the Prophets witnesse , that through his name , we have remission of sinnes . The Prophets gave witnesse concerning CHRIST of many other things besides remiss●on of sins , that we have in his name , which wee have by him , but all other things come with this . GOD was in CHRIST reconciling the world to himselfe , 2 Cor. 5.19 . a marvellous great mercy , it consists in this , that their sinnes were not imputed . The priviledges of the new Covenant are chained together : Whom hee hath predestinated , them also hee called , and whom he called , them also he iustified , and whom hee iustified , them also hee glorified , Rom. 8.30 . 2. Promises to make us righteous . As by one mans disobedience , many were made sinners , so by the obedience of one , shall many bee made righteous , Rom. 5.19 . therefore we are said , to be the righteousnesse of GOD in him , 2 Cor. 5.21 . For this cause CHRIST is called The LORD OUR RIGHTEOUSNESSE , Ier. 23.6 . & 33.16 . CHRIST is made unto us righteousnesse , 1 Cor. 1.30 . He is said to be the end of the law for righteousnesse , to every one that beleeveth , Rom. 10.4 . and the Sacraments are said to be the Seales of the righteousnesse of faith . Rom. 4.11 . He hath covered mee with a robe of righteousnesse , Abraham beleeved GOD , and it was imputed to him for righteousnesse , Gal. 3.6 . This imputed righteousnesse the Papists scoffe at , and call it a putative righteousnesse ; and yet the phrase is used tenne times in one Chapter . 4. Reconciliation . By CHRIST wee are reconciled to GOD. GOD hath reconciled us to himselfe by JESUS CHRIST . GOD was in CHRIST , reconciling the * world unto himselfe , 2 Cor. 5.18 , 19. CHRIST is our peace , who hath made both one , that he might reconcile both unto GOD , Ephes. 2.14 , 16. You that were sometime alienated , yet now hath he reconciled , Col. 1.21 . 5. Adoption . Promises 1. of it . Behold what manner of love the Father hath bestowed upon us , that we should be called the sonnes of GOD , 1 Joh. 3.1 , 2. But to as many as received him , to them gave he power to become the sonnes of GOD , even to them that beleeve in his name , Iohn 1.12 . That is a gracious promise which the Apostle citeth out of the Prophet Hosea , Rom. 9.26 . And it shall be in the place , where it was said unto them , yee are not my people , that there they shall be called the children of the living GOD. So the LORD promiseth to such as shall separate themselves from the wicked , 2 Cor. 6.18 . Hee that overcommeth shall inherit all things , and I will be his GOD , and hee shall be my sonne , Rev. 21.7 . Blessed are the peace-makers , for they shall be called the sonnes of GOD , Mat. 5.9 . It was GODS promise to David concerning Salomon , 2 Sam. 7.14 . I will be his father , and hee shall be my sonne . Whereupon David much affected and ravished , saith , verse 18. O LORD GOD , what am I , or my fathers house , that thou shouldst vouchsafe me so great honour and happinesse , as to finde my childe , yea to take him for thine owne , and to become his Father ? See that excellent place , Gal. 4.4 , 5 , 6 , 7. & Rom. 8.17 . 2. To it , paternity promiseth all blessings , Mat. 7.11 . and all forbearance , Psal. 103.13 . Heb. 12.5 , 6. CHAP. VIII . PROMISES 1. Of the Spirit . THe giving of the Spirit is a part of GODS Covenant , I will powre out my Spirit upon all flesh in those daies , and your young men shall see visions , &c. Ioel 2.28 , 29. which is repeated , Acts 2.17 , 18. The great Promise that our Saviour CHRIST made to them , before he departed in the flesh , was this , I will baptize you with the HOLY GHOST ; which was fulfilled after when he powred forth his Spirit . So Esay 44.3 . I will powre water upon him that is thirsty , and flouds upon the drie ground , I will powre my spirit upon thy seed , and my blessing upon thy off-spring , the latter end of the verse interprets it . So Ezek. 36.25 , 26 , 27. I will put my spirit within you , &c. I will powre upon the house of David the spirit of grace and supplications , Zach. 12.10 . How much more shall your heavenly Father give the Spirit to them that aske him , Luke 11.13 . I will powre out my spirit unto you , Prov. 1.23 . This is meant in that place , Ioh. 4.10 . Where our Saviour saith to the woman of Samaria , thou wouldest have asked of him , and hee would have given thee living water : that is , the Spirit , as appeares by comparing it with Iohn 7.38 , 39. I will pray the Father , and hee shall give you another Comforter , that he may abide with you for ever , even the Spirit of truth , Iohn 14.16 , 17. It is said , Ephes. 1.13 . They were sealed with the Spirit of promise , that is , which was promised to all Beleevers , and Gal. 3.14 . we are said , by faith to receive the promise of the Spirit , that is , the Spirit of promise , or that had beene promised . CHRIST had the Spirit in the fullnesse of it , It pleased the Father , that in him should all fullnesse dwell , Col. 1.19 . all fullnesse both in respect of the number of graces , Esay 11.2 . and in respect of the measure of them , Iohn 3.34 . Col. 2.3 . Of his fullnesse we shall all receive , and grace for grace , Ioh. 1.16 . grace freely , and grace upon grace , Zach. 14.8 . A Promise to those that have the Spirit . As many as are led by the Spirit of GOD , they are the sonnes of GOD , Rom. 8.14 . CHAP. IX . The operation of the Spirit . 1. In Generall . Sanctification . 2. In Speciall . 1. Spirituall graces . 2. Spirituall duties . 1. The kinds of them . 2. The degrees of them . 1. The Promises of Sanctification . _●OD promiseth in the Covenant of grace which hee hath made with his people , to take away their hearts of stone , and give them hearts of flesh : to put his law in their inward parts , and write it in their hearts , to put his feare in their hearts , that they shall not depart from him , and to give them a new heart , and to put his Spirit within them . The substance of which Covenant is this , that all their sins shall be forgiven , and both the guilt and punishment thereof wholly remooved . Their persons shall be justified , and their natures sanctified ; the lawes of GOD and his promises shall be written in their mindes , so that they shall have the knowledge of them ; and in their hearts , so that they shall have the comfort , feeling and fruition of them : they shall not onely have interest in all GODS graces and blessings , but according to their neede , shall have the use and enjoyment thereof . The LORD often promiseth to Sanctifie and make holy his people , as Exod 19.6 . & 31.13 . Levit. 22.32 . Esay 4.3 , 4 , 35.8 . Ioel 3.17 . Sanctifie them through thy truth , John 17.17 . and ver . 19. For their sakes I sanctifie my selfe , that they also might be sanctified through the truth . The LORD hath sworne that his children shall serve him in holinesse and righteousnesse all the daies of their life , Luke 1.73 , 74 , 75. The GOD of peace sanctifie you wholly . Faithfull is hee that hath called you , who also will doe it , 1 Thess. 5.23 , 24. CHRIST is made unto us Sanctification , 1 Cor. 1.30 . The LORD hath said , that his children shall not want any needfull Grace , for the leading of a godly life , Psal. 84.11 . There shall be a fountaine opened for sinne , and for uncleanenesse , Zach. 13.1 . it is GODS Covenant to sprinkle cleane water upon us , that we may be cleane , and to cleanse us from all our filthinesse , and all our Idols , Ezek. 36.25 . I will turne to the people a pure language , Zeph. 3.9 . See ver . 13. The mouth of the righteous speaketh wisedome , and his tongue talketh of iudgement . The Law of GOD is in his heart , Psal. 37.30 , 31. CHRIST gave himselfe for us that hee might redeeme us from all iniquity , and purifie unto himselfe a peculiar people , zealous of good workes : the LORD will guide the meeke in iudgement , and teach the humble his way , Psal. 25.8 . & 12. In the daies of the Gospell ( saith the Prophet Zacharie ) shall there be upon the bels of the horses , HOLINESSE VNTO THE LORD . Those Promises before quoted in the Chapter of Justification , Mat. 1.21 . Ioh. 1.29 . 1 Iohn 2.2 . 1 Ioh. 1.7 . Rev. 1.5 . may be referred to this head also , for they are to be understood not onely of pardoning our sinnes , but , delivering us from the power of them . Promises . 2. To Sanctification . In keeping of them there is great reward , Psal. 19.11 . Blessed and , happy is he that hath part in the first resurrection , on such the second death hath no power , Rev. 20.6 . Depart from evill and doe good , and dwell for evermore , Psal. 37.27 . To give you an inheritance among all them which are sanctified , Act. 20.32 . See the like Act. 26.18 . See Rom. 8.1 , 13. 1 Iohn 1.7 . Esay 1.16 , 17 , 18. CHAP. X Promises of Spirituall Graces . 1. The kinds of them . 1. Knowledge and wisdome . 2. Faith. 3. Confidence . 4. Hope . 5. Joy. 6. Love , of 1. GOD. 2. CHRIST . 3. Our Brethren . 4. Our Enemies . 7. Feare . 8. Obedience . 9. Repentance , in which are handled 1. Confession of sin 2. Mourning for sin 3. Killing of it . 4. Turning from it . 10. Humility . 11. Meekenesse . 12. Patience . 13. Righteousnesse . 14. Vprightnesse . 15. Peace . 16. Zeale . 17. Perseverance . Spirituall Graces promised . 1. Knowledge , and Wisdome . Promises . 1. Of Knowledge . IT is part of the Covenant , Heb. 8.11 . You shall know me from the least to the greatest , and I will teach you , and you shall no more teach one another his neighbour , you shall have my law written in your hearts . The Prophet speaking of the daies of CHRIST , saith . The earth shall be full of the knowledge of the LORD , as the waters cover the sea , Esay 11.9 . the like we have , Hab. 2.14 . In the time of the Old Testament , there was a vaile that covered their hearts and their eyes , that they were not able to see the truth clearely , but now That vaile is taken away and wee see the truth with open face , as wee see an image in a glasse . We know much more then they in the Old Testament , and in another manner , more distinctly , more particularly . It is oft said , that The LORD will teach his people . As in that famous prophesie of the daies of the Gospell , that GOD would teach them his waies , and they would walke in his paths , Esay 2.3 . Micah 4.2 . So Psal. 25.8 , 9. Hee will teach sinners in the way , and the meeke hee will teach his way . The Elect shall be all taught of GOD , Iohn 6.45 . so much as is necessary for their salvation , yea The least as well as the greatest . They shall know of the Scripture to be GODS Word , Esay 52.6 . They shall know in that day that I am hee , that doth speake , behold it is I. They shall know of that doctrine which is taught them , whether it be of GOD , or whether their teacher speake of himselfe , Iohn 7.17 . CHRISTS Sheepe know his voice , and will follow him , John 10.4 . The secret of the LORD is revealed to them that feare him , and hee will shew them his Covenant , Psal. 25.14 . See ver 12. When the Spirit of truth is come , hee will guide you into all truth , Iohn 16.13 . The faithfull have an unction from the holy one , and know all things . 1 Iohn 2.20 . and ver . 27. The HOLY GHOST abideth in them , and they need not that any man teach them . See Pro. 1.23 . Hos. 14.9 . Psal. 107.43 . Iohn 8.32 . Psal. 32.8 . Marke 4.11 . Esay 30.21 . Prov. 2.3 , 4 , 5 , 6. Prov. 3.6 . & 14.6 . Promises . 2. To Knowledge and wisedome . It is rewarded 1. with Temporall blessings , GOD will exalt such as know him . I will set him on high , because he hath knowne my name , Psal. 91.14 . Length of daies is in her right hand , and in her left hand riches and honour , Prov. 3.14 . 2. With spirituall blessings , as grace * and peace . 2 Pet. 1.2 . Grace and peace be multiplied unto you , through the knowledge of GOD. 3. With eternall blessings , Prov. 3.13 , 18. Shee is a tree of life to them that lay hold on her , and happy is every one that retaineth her . 2. Faith , which is thus defined , Faith is a supernaturall gift of GOD in the mind , apprehending the saving promise with all the promises that depend upon it , Phil. 1.29 . Gal. 3.14 . Promises . 1. Of Faith. GOD promiseth to give Faith to whom hee meanes to save . The Apostle saith , It is the gift of GOD , Ephes. 2.8 . and Iude 3. That it was once given to the Saints . Heb. 12.2 . CHRIST is said to be the Author and finisher of our Faith. And Rom. 12.3 . That GOD hath dealt to every man the measure of Faith. All that the Father giveth mee , that is , by election ; shall come to mee , that is , by Faith , Iohn 6.37 . See verse 35. Promises . 2. To Faith. Many Promises are made to Beleevers . 1. Beleefe in GOD brings good successe . Beleeve in the LORD your GOD , so shall yee be established ; beleeve his Prophets , so shall yee prosper , 2 Chron. 20.20 . 2. Forgivenesse of sinnes : righteousnesse and justification are promised to Beleevers , Acts 10.43 . Rom. 10.4 . & 4.5 . & 5.1 . Acts 13.39 . 3. Wee are made the sonnes of GOD by adoption , when wee beleeve in CHRIST , Ioh. 1.12 . Gal. 3.26 , 29. 4. GOD will give his Spirit to them that beleeve : Hee that beleeveth in mee , out of his belly shall flow rivers of living water , Ioh. 7.38 . 5. GOD hath promised to heare the prayers of such as beleeve , What things soever yee desire when yee pray , beleeve that yee receive them , and yee shall have them , Mark. 11.24 . Whatsoever yee shall aske in prayer , if yee beleeve yee shall receive it . Matth. 21.22 . 6. Eternall life is promised to Beleevers , Iohn 3.16 . Whosoever beleeveth in him shall not perish , but have everlasting life . It is not onely said hee shall have eternall life , but already he hath it , often in Iohn , Chap. 3.36 . Chap. 5. 24. Chap. 6.47 , 54. 1. In regard of right , because hee is instated into it in the Covenant of grace , Mat. 5.3 . 2. CHRIST in his Ascention hath taken full possession for us , Ephes. 2.6 . 3. In regard of initiall fruition in this life , the life of grace is an imperfect life of glory . Beleevers are said to be blessed , John 20.29 . Every man that beleeves shall be saved , Mar. 16.16 . There is the gracious promise : now the Faithfull man assumes the Minor , but I beleeve , and out of these two premises , inferreth this saving Conclusion , therefore I shall be saved . Bellarmine saith , this particular proposition , such or such a man is truly justified , hath eternall life , is not contained in the Word of GOD , either immediatly or by consequence . Some Divines say , that such places as these , Psal. 103.3 . Rom. 10.9 . Gal. 2.20 . intimate and imply such a particular proposition immediatly , but this is deduced by evident consequence out of the word , from such generall promises and propositions as these : Whosoever beleeveth in him , shall receive remission of sinnes , Acts 10.43 . And by him all that beleeve , are iustified from all things , &c. Acts 13.39 . He that beleeveth on the Sonne , hath everlasting life , Iohn 3.36 . follow by good consequence these particulars , Paul , Peter , Calvin , Bradford , or any other particular man beleeving in him , receives remission of sinnes , is justified and hath eternall life ; as it followes directly and infallibly , every man is a reasonable creature , therefore Iohn , Thomas , &c. is endued with reason . For all Generalls comprehend and include their particulars ; otherwise how shall it be proved , that GOD made Hens and Ducks , &c. but by this , that hee made all the world , and gave being to every creature . One meanes to get Assurance is a serious meditation on the Promises of GOD , and an humble and sound application of them to thy selfe , Heb. 10.22 , 23. When the LORD acquaints us with his Word and Promises , and causeth us by his Spirit to put our trust in them , this is a sound and true Assurance , Iob 33.26 . * The smallest measure of Faith that can be , is when a man not being able to apply the promises to himselfe , and to say , I am perswaded my sinnes are forgiven , yet out of a troubled heart doth unfainedly desire the favour of GOD above all the world . To this thirsting the Promises are made , Mat. 5.6 . Psal. 107.9 . The LORD will fulfill the desires of them that feare him , Psal. 145.19 . See Esay 55.1 , 2. Esay 44.3 , 4. Rev. 21.6 . & 22.17 . Iohn 7.37 . Psal. 10.17 . Luke 1 53. Promises of Assurance , Psal. 50.23 . that is , I will cause him to see and know that hee shall be saved , Mal. 4.2 . Psal. 85.9 . & 97.11 . GOD hath first commanded the faithfull to make their calling and election sure , 2 Pet. 1.1 . and to beleeve his promises , Mar. 1.15 . 1 Iohn 3.23 . Secondly , promised that hee will certifie and assure his people of his favour , Ezek. 34.30 . Thirdly , GOD hath given his people in all ages experience of the truth of this his promise in themselves , Rom. 8.15 , 16. Gal. 4.6 . 3. Confidence . Promises . 1. Of Confidence . It is said of GODS people , That they shall stay upon the LORD the holy one of Israel Esay 10.20 . At that day shall a man looke to his Maker , and his eye shall have respect to the holy one of Israel , Esay 17.7 . Thou shalt call mee my father , and shalt not turne away from mee , Jer. 3.19 . They shall trust in the name of the LORD , Zeph. 3.12 . Many shall see it and feare , and shall trust in the name of the LORD , Psal. 40.3 . Vnder his wings shalt thou trust , Psal. 91.4 . Hee is the confidence of all the ends of the earth , and of them that are a farre off upon the Sea , Psal 65.5 . They that know thy name will put their trust in thee , Psal. 9.10 . In his name shall the Gentiles trust , Mat. 12.21 . The Iles shall waite upon mee , and on mine arme shall they trust , Esay 51.5 . The righteous shall be glad in the LORD , and shall trust in him , Psal. 64.10 . Promises . 2. To Confidence . 1. Safety : GOD is a shield to them that put their trust in him , Pro. 30.5 . who so putteth his trust in the LORD shall be safe , Pro. 29.25 . They that trust in the LORD shall be as mount Zion which cannot be removed , Psal. 125.1 . Thy life shall be for a prey unto thee , because thou hast put thy trust in mee , saith the LORD , Jer. 39.18 . None of them that trust in him shall be desolate , Psal. 34.22 . The LORD shall save them because they trust in him , Psal. 37.40 . The faithfull have promised themselves helpe , because they trusted in the LORD , Psal. 57.11 . & 143.8 , 9. Numb . 14.9 . 1 King. 6.16 . Psal. 3.6 . & 23.4 . & 27.1 , 3. Psal. 46.1 , 2. & 49.4 . & 46. Psal. 4.11 . & 118.6 . Esay 12.2 . 2. Peace ; Thou wilt keepe him in perfect peace whose minde is stayed on thee , because he trusteth in thee , Esay 26.3 . 3. Mercy , Hee that trusteth in the LORD , mercy shall compasse him about , Psal. 32.10 . 4. Blessednesse ; Blessed is the man that trusteth in thee , Psal. 84.12 . Blessed is the man that maketh the LORD his trust , Psal. 40.4 . Who so trusteth in the LORD , happy is he , Pro. 16.20 . 4. Hope . Calvin calleth Hope an expectation of those things which Faith beleeveth to be truly promised of GOD. M. Perkins defineth Hope thus Hope ( saith he ) is the grace o● GOD whereby with patienc● we waite the LORDS leisure for the performance of his promises , especially touching redemption and life eternall . Hope is an expectation o● such good things to come 〈◊〉 GOD hath promised , and Faith beleeved . Faith is the foundation of Hope , Hope is the nourishment of Faith. Faith apprehendeth the promises of things to come , Hope expecteth the things promised . Simeon having a promise , that before he died , he should see CHRIST with his bodily eyes , beleeved the same , and looked for the performance of it , Luke 2.26 , 29 , 30. Promises . 1. Of Hope . David often professeth , that GOD was his hope , and his trust even from his youth , and GOD made him hope even from his mothers wombe , Psal. 71.5 . & 22.9 . And that GOD is the hope of all the ends of the earth , Psal. 65.5 . CHRIST is in you the hope of glory , Col. 1.27 . The righteous hath hope in his death , Proverbs 14.32 . Promises . 2. To Hope . The LORD promiseth , Psal. 91. both temporall blessings and eternall salvation to those that hope in him . They are pronounced Blessed that have true hope , Psal. 40.4 . We are saved by hope , Rom. 8.24 . The hope of the righteous shal● be gladnesse Pro. 10.28 . Hope maketh us not ashamed Rom. 5.5 . Psal. 25.3 . To Hope in GOD , and to have GOD for our Helpe , ar● linked together in Scripture Happy is he , that hath the GO● of Jacob for his helpe , whose hop● is in the LORD his GOD Psal. 146.5 . See Heb. 10.35 . Lam. 3.24 , 2● 26. Psal. 14.7 , 11. Hope is preserved by a 〈◊〉 consideration and full perswasion of GODS properties , which make us patiently abide for the accomplishment of his promises : foure speciall properties for this purpose are to be observed . 1. His free grace , that makes us waite on him , being perswaded in our hearts by faith , that the same grace which moved GOD to make any gracious promise , will further moove him to accomplish it . 2. His infinite power , being perswaded that hee is able to do it . 3. His infallible truth : so faithfull is GOD , that not a word which he hath said , shall fall to the ground . 4. His unsearchable wisedome : he is most wise in appointing the fittest times and seasons for all things , so as may most make for his owne glory , and his childrens good . Let us therefore imitate David , Iob , and Simeon , spoken of before , in waiting for the accomplishment of GODS promises , and hoping in him even against hope , as Abraham did : though * sence , reason , and experience should be against us , yet let us cleave to the Promises , and waite upon GOD , who never faileth those that trust in him , 1 Pet. 1.13 . 5. Joy. Promises of it . This is notably set out unto us in the booke of Psalmes , Psal. 19.8 . The Statutes of the LORD are right , reioycing the heart . Psal. 23.4 . Thy rod and thy staffe they comfort mee . Psal. 36.8 , 9. Thou shalt make them drinke of the river of thy pleasures ; for with thee is the fountaine of life , and in thy light shall we see light . Psal. 89.15 , 16. Blessed is the people that know the ioyfull sound , they shall walke O LORD in the light of thy countenance . In thy name shall they reioyce all the day , and in thy righteousnesse shall they be exalted . Psal. 45.15 . With gladnesse and reioycing shall they be brought . Psal. 64.10 . The righteous shall be glad in the LORD . Psal. 68.3 . Let the righteous be glad , let them reioyce before GOD , yea let them exceedingly reioyce . Psal. 97.11 , 12. * Light is sowen for the righteous , and gladnesse for the upright in heart . Reioyce in the LORD yee righteous , Psal. 118.15 . The voice of reioycing and salvation , is in the tabernacles of the righteous . Psal. 132.16 . Her Saints shall shout aloud for ioy . The bookes of the Prophets are full of these Promises . Notable is that sweet song of Esay , GOD is my Salvation , I will trust , and not be afraid ; for the LORD JEHOVAH is my strength and my song , hee also is become my salvation . Therefore with ioy shall yee draw water out of the wells of Salvation or Consolation . The whole 35. Chapter of Esay is full of heavenly consolation to as Gentiles , verse 1. The wildernesse and th● solitary place shall be glad for th●m , and the desert shall reioyce and blossome as the rose . See ver . 10. Esay 56.7 . I will make them ioyfull in my house of prayer . In the 66. of Es●y are many sweet consolations , v●rse 10. to 14. our Saviour likewise said to his Disciples , that their hearts should reioyce , and their ioy should no man take away from them , Joh. 16.22 . Paul saith , The kingdome of GOD is in righteousnesse , peace , and ioy in the HOLY GHOST , Rom. 14.17 . The HOLY GHOST workes it in the heart , one of his fruites is joy , Gal. 5.22 . The LORD makes so many promises of this one thing , to make us see , 1. That there can be no holding out in a Christian course without this joy : 2. By reason of the many evills that befall us in this life , it is very hard to get , much more to keepe this joy . 6. Love , of 1. GOD. 2. CHRIST . 3. Our Brethren . 4. Our Enemies . A Promise . 1. Of the Love of GOD. And the LORD thy GOD will circumcise thine heart and the heart of thy seed , to love the LORD thy GOD with all thy heart and with all thy soule , that thou maist live , Deut. 30.6 . As if the LORD had said , I will ingraft the true love of my selfe in your hearts , which you will increase in , and constantly proceed in the same ; and then I will account and accept of it , for the full measure of love that my law requireth . Promises . 2. To the Love of GOD. Many things are promised to those that love GOD. 1. Preservation , The LORD preserveth all them that love him , Psal. 145.20 . 2. Plenty , GOD will cause them to inherit substance , and will fill their treasures , Proverbs 8.21 . 3. Deliverance , Because hee hath set his love upon mee , therefore will I deliver him , Psal. 91.14 . 4. Joy , unspeakeable and glorious , 1 Cor. 2.9 , 10. That Text is chiefly meant of the Gospels joy , of the wine and fatlings , revealed to the Beleever by the Spirit . 5. GOD knowes them , loves them , will keepe his Covenant with them , sheweth mercy to them and their posterity , and hath promised them a crowne of life . If any man love GOD , the same is knowne of him , 1 Cor. 8.3 . I love them that love mee , Pro. 8.17 . Hee is the faithfull GOD which keepeth Covenant , and mercy with them that love him , Deut. 7.9 . Which sentence is repeated twice in the very same words , Nehem. 1.5 . Dan. 9.4 . He sheweth mercy to them , and thousands of their generations that love him , Exod. 20.6 . Hee shall receive the crowne of life , which the LORD hath promised to them that love him , James 1.12 . & 2.5 . 6. All things shall worke together for their good , Rom. 8.28 . Promises . To the Love of CHRIST . If any man serve mee , him will my Father honour , John 12.26 . He that loveth mee shall be loved of my Father , and I will love him and will manifest my selfe unto him , Iohn 14.21 , 23. Promises to the love of our Brethren . It is the cognizance of a Disciple , and a signe of spirituall life . By this shall all men know that ye are my Disciples , if yee love one another , John 13.35 . He that loveth his brother , abideth in the light , 1 John 2.10 . And is translated from death to life , 1 John 3.14 . If we love one another , GOD dwelleth in us , 1 Iohn 4.12 . Promises to the love of our Enemies . It is a matter of great credit to forgive , for thereby we are declared to be The children of our heavenly Father , Matth. 5.44 , 45. Love your enemies , and doe good , and your reward shall be great , Luke 6.35 . If thine enemy be hungry , give him bread to eate , and if he be thirsty , give him water to drinke : For thou shalt heape coales of fire upon his head , and the LORD shall reward thee , Pro. 25.21 , 22. Thine enemy ] that is , hee that hates thee , not hee whom thou hatest , for thou must hate none : give him bread ] that is , all things necessary in time of his neede , if occasion bee offered ; for by thy beneficence thou shalt overcome his evill , and provoke him to love ; or if not , GOD will certainely reward thee . It is also matter of Comfort for us ; for if wee forgive , so shall we also be forgiven , If yee forgive men their trespasses , your heavenly Father will also forgive you , Matth. 6.14 . the same is Marke 11.25 . and Luke 6.37 . 7. Feare . Promises , of Feare . GOD promiseth to make us feare him . Hee saith in his New Covenant , that he will put his feare into our hearts , as Ier. 32.39 , 40. and that wee shall feare him for ever . The LORD doth oft repeate this promise , as Deut 4.10 . where one speciall meanes whereby this feare is wrought , is set downe . Gather mee the people together , and I will make them heare my words , that they may learne to feare mee all the daies that they shall live upon the earth , and that they may teach their children . So Pro. 2.5 . They who seeke for wisedome , shall understand the feare of GOD. David , Psal. 40.3 . shewes another meanes , whereby GOD doth stirre up this grace in his people , viz. the beholding of GODS mercy on others , saying . And he hath put a new song in my mouth , even praise unto our GOD : many shall see it and feare , and shall trust in the LORD . They shall feare thee as long as the Sunne and Moone endure , throughout all generations , Psal. 72.5 . They shall feare the GOD of Israel , Esay 29.23 . They shall feare the LORD , and his goodnesse in the latter daies , Hos. 3.5 . GOD hath made promises to free his people from servile feares , Iob 11.15 . Psal. 112.7 , 8. Prov. 1.33 . Promises to Feare . 1. Great and everlasting mercy is promised to those that feare GOD. As the heaven is high above the earth : so great is his mercy toward them that feare him , Psal. 103.11 . The mercy of the LORD is from everlasting to everlasting , upon them that feare him , verse 17. O how great is thy goodnesse , which thou hast laid up for them that feare thee , Psal. 31.19 . 2. Such as feare GOD , are accepted of him , Act. 10.35 . He taketh pleasure in them , Psal. 147.11 . Mal , 3.16 , 17. The Sunne of righteousnesse shall rise up to such . Mal. 4.2 . GOD will teach them in the way that they should choose , Psal. 25.12 , 13 , 14. Hee will fulfill their desire , Psal. 145.19 . 3. They shall not want , There is no want to them that feare the LORD , Psal. 34 9 Psal. 111.5 . 4. The Angell of the LORD enc●mpeth round about them , and delivereth them , Psal. 34.7 . 5. Their daies shall be prolonged , Pro. 10.27 . Pro. 19.23 . Pro. 22.4 . and they shall be rewarded , Pro. 13.13 . 6. Those that feare the LORD are pronounced blessed . Blessed is the man that feareth GOD , Psal. 112.1 , 2. Hee will blesse them that feare the LORD , both small and great , Psal. 115.13 . Happy is the man that feareth alway , Pro. 28.14 . He that feareth the LORD is , and shall be every way blessed , Psal. 128.1 , 4. The reward of eternall life shall be given them , Rev. 11.18 . 8. Obedience . Promises . 1. Of Obedience . GOD will make us able to obey . GOD doth promise in the New Covenant to enable us to walke in his statutes , and keepe his Ordinances and doe them , Ezek. 11.19 , 20. the like is repeated , Ezek. 36.27 . & 37.24 . And thou shalt returne and obey the voice of the LORD , and doe all his Commandements which I command thee this day , Deut. 30.8 . The like promise is , Hos. 14.9 . The waies of the LORD are right , and the iust shall walk● in them . GOD hath sworne , that wee shall serve him , Luke 1.72 , 74. Promises . 2. To Obedience . The Scriptures are full of promises to Obedience . True and faithfull obedience bringeth all manner of blessings for body and soule , for name and estate , yea , and for seede and posterity also . All these blessings shall come on thee , and overtake thee , if thou shalt hearken unto the voice of the LORD thy GOD , Deut. 28.1 , 2. to 14. 1. All in generall , all these blessings shall overtake thee . 2. Every one in particular , as is shewed in the verses following . Particular promises made to Obedience . 1. a Holy and Christian security , Levit. 25.18 , 19. & 26.3 , 5 , 6. Pro. 1.33 . Iob 11.13 , 15 , 19. 1 Chron. 28.7 . 2. b Sufficiencie of outward things , nay plenty , Deut. 28. Levit . 25.18 , 19 , 21. & 26.3 , 4 , 5 , 10. GODS blessing on the creatures , Exod. 23.25 . 3. Prosperity and a blessing also on their seed , Iob 36.11 . Esay 48.17 . Deut. 6.17 , 18 , 24. This is often iterated almost in every Chapter in Deuteronomie , and in divers verses of some one : Take heede and doe according to all that I command you , that it may be well with you and with your children for ever , Deut. 4.40 . Deut. 5.29 , 33. Deut. 6.2 , 3 , 18 , 24. Deut. 12.28 . GOD will shew mercy unto thousands of them that love him and keepe his Commandements , Deut. 5.10 . Exod. 20.6 . 4. Freedome from diseases , Exod. 15.26 . and deliverance out of trouble , Deut. 4.30 , 31. 5. GODS love , and presence . If yee will obey my voice indeed and keepe my Covenant , then yee shall be a peculiar treasure unto mee above all people , Exod. 19.5 . And I will set my Tabernacle amongst you , and I will walke among you , Levit. 26.11 , 12. 6. Victory over enemies , Deut. 6.19 . Deut. 11.22 , 23. Deut. 28.7 . Levit. 26.7 , 8. 7. Audience of their suites , and acceptance of their persons . If my words abide in you , yee shall aske what yee will , and it shall be done unto you , Iohn 15.7 . Our obedience is an acceptable sacrifice to GOD , offered up in CHRIST , Gen. 4.7 . Levit. 26.9 . Acts 10.35 . 8. Perseverance . If you keepe my Commandements , yee shall abide in my love , Iohn 15.10 . 9. Blessednesse , and eternall salvation . Blessed are they that keepe iudgement ; and hee that doth righteousnesse at all times , Psal. 106.3 . See Pro. 8.32 . & 29.18 . Luke 11.28 . Iohn 13.17 . Rom. 2.10 . Iames 1.25 . Rev. 22.14 . He became the Author of eternall salvation unto all them that obey him , Heb. 5.9 . A promise . 1. To willing obedience . If yee be willing and obedient , yee shall eate the good of the Land , Esay 1.19 . 2. Promis●s to generall obedience . Then shall I not be ashamed , when I have respect unto all thy Commandements , Psal. 119.6 . Yee are my Friends , if yee doe whatsoever I command you , Iohn 15.14 . 9. Repentance ; Promises 1 of it , Acts 5.31.2 to it , Acts 2.31 . 2 Cor. 3.16 . Ier. 4.1 . Ezek. 33.15 , 16. In it are handled 1. Confession of sin . 2. Mourning for it . 3. Killing of it . 4. Turning from it . 1. Confession of sinne . To true Confession of sinne are promised . Remitting of it , purging from it , and mercy . If wee confesse our sinnes , hee is faithfull and iust ( see the certainty of this promise ) to forgive us our sinnes , and to cleanse us from all unrighteousnesse , See the extent and largenesse of this promise , 1 Ioh. 1.9 . Cum homo agnoscit . Deus ignoscit , saith Austin . Hee that confesseth and forsaketh his sinnes shall have mercy , Pro. 28.13 . If we would iudge our selves , we should not be iudged , 1 Cor. 11.31 . Jer. 3.12 , 13. Hee looketh upon men , and if any say , I have sinned , and perverted that which was right and it profited mee not ; He will deliver his soule from going downe into the pit , and his life shall see the light , Iob 33.27 , 28. 2. Mourning for sinne . Promises . 1. Of godly sorrow . GOD promiseth in the New Covenant , to take away the stony heart out of their flesh ( that is , the stony hardnesse which was in their heart before ) and to give them a heart of flesh , that is , a soft and tender heart , to tremble at GODS judgements , beleeve his promises , and obey his Commandements . You shall looke on him , whom you have pierced , and you shall mourne for him , as one mourneth for his onely Sonne , and be in bitternesse for him , as one that is in bitternesse for his first-borne , Zach. 12.10 . See Ezek. 20.43 . & 36.31 . If thou complainest of a hard heart , challenge GOD with his promise , and in a holy reverence and humble boldnesse , charge him with that Covenant mentioned in Ezekiel . Promises . 2. To Godly sorrow . 1. Comfort . Blessed are they that mourne , for they shall be comforted , Mat 5.4 . The words import an exceeding measure of griefe , such as is expressed by crying and weeping ; therefore Luke saith , Blessed are yee that now weepe , * Piscator , and others expound it of sorrow for sinne . They that so mourne are already blessed , and shall be comforted . You shall be sorrowfull , but your sorrow shall be turned into ioy , Iohn 16.20 . See verse 24. Psal. 126.5.6 . They that sow in teares shall reape in ioy . Hee that goeth forth and weepeth , shall come againe with reioycing bringing his sheaves with him . GOD hath undertaken to comfort them : In the prophesie of Esay every where almost wee finde it promised . The ransomed of the LORD shall returne and come to Zion with songs , and everlasting ioy upon their heads ; they shall obtaine ioy and gladnesse , and sorrow and sighing shall fly away , Esay 35.10 . They shall have both outward and inward comfo●t , for so some distinguish betweene ioy and gladnesse ; that ●oy is outward of the body , and gladnesse inward of the soule , Psal. 118.24 . arise ( saith GOD , ●alling on his Church ) and shine , ●nd put on brightnesse and glory : ●he LORD shall be a light unto ●hee in darkenesse . CHRIST was ●ent for this very end , to comfort such as mourne for their sinnes . The LORD hath sent mee to binde up the broken hearted , to give unto them that mourne in Zion , beauty for ashes , the oyle of ioy , for mourning , the garment of praise , for the spirit of heavinesse , Esay 61.1 , 3. Luke 4.18 . I am not sent but unto the lost sheepe of the house of Israel , Mat. 15.24 . that is , ( saith M. Perkins ) to those which in their owne sence and feeling are lost in themselves . The fruit of the Spirit is ioy , Gal. 5.22 . The LORD who is the Father of mercies , and GOD of all consolation , is cald a GOD that Comforteth all those that are cast downe , 2 Cor. 7.6 . Comfort yee , comfort yee my people , saith our GOD. Speake yee comfortably to Hierusalem , and cry unto her , that her warfare is accomplished , that her iniquity is pardoned , Esay 40.1 , 2. Behold how freely and how fully the LORD speakes , how he doubles his comforts : Comfort yee , comfort yee , and iterates his words , speake comfortably , cry unto her : The LORD will comfort Zion and her mourners , Esay 57.18 . All Sion , the Church of GOD shall be comforted , and all the friends of the Church , that mourne in her mourning , and that take to heart her sorrowes and desolation , shall be comforted too . GOD shall wipe away all teares from their eyes , Rev. 7.17 . Thus saith the High and lofty one that inhabiteth eternity , whose name is holy ; I dwell in the high and holy place , with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones , Esay 57.15 . The day of humiliation , when GODS people afflict their soules before him , is called a day of a●tonement , Levit . 23.27 . For so is GODS promise , In that day there ●hall be a Fountaine opened for sinne , Zach. 13.1 . 2. Grace . This benefit is pressed as a motive unto godly sorrow . 1 Pet. 5.5 , 6. GOD giveth grace to the humble . Humble your selves therefore ( saith the Apostle ) under the mighty hand of GOD. Iam. 4.6 , 7 , 9. GOD giveth grace to the humble . Submit your selves therefore to GOD , Be afflicted and mourne and weepe . 1. Knowledge , The humble he will teach his way , Psal. 25.9 . 2. Repentance , Godly sorrow bringeth repentance to salvation , 2 Cor. 7.10 . 3. Speciall protection , assistance , and mercy in the evill day . Those that mourne for the sinnes of other men , have a great promise of speciall protection in the daies of common calamity . Goe through the midst of the City , through the midst of Ierusalem , and set a marke upon the foreheads of the men that sigh , and that cry for all the abhominations that be done in the midst thereof , Ezek. 9.4 . GOD marked them for his owne , signo salutari saith Iunius , with a saving marke , such as that , Exod. 12. Thou wilt save the afflicted people , Psal. 18.27 Hee saveth such as be of a contrite spirit , Psal. 34.18 . When men are cast downe , then thou shalt say , there is a lifting up , he shall save the humble person , Iob 22.29 . 4. Audience in prayer . The LORD hath promised , that the prayers of such shall prevaile mightily with him both for themselves and others . It is said of Iacob , Hosea 12.4 . Hee had power over the Angell and prevailed , hee wept , and made supplications unto him . And of Hezekiah , Esay 38.5 . I have heard thy prayers I have seene thy teares : behold , I will add unto thy daies fifteene yeares . LORD thou hast heard the desire of the humble , thou wilt prepare their heart , thou wilt cause thine eare to heare , Psal. 10.17 . When the Prophet had said , Psal. 34.17 . The righteous cry , and the LORD heareth them , he giveth this reason , verse 18. The LORD is nigh to them that are of a broken heart . 2 Chron. 7.14 . If my people that are called by my name , shall humble themselves and pray , then will I heare from Heaven . Yea GOD will heare them also for others . Iob 42.8 . My servant Job shall pray for you , for him will I accept . 3. Mortification or killing of sinne . Promises . 1. Of Mortification . A Child of GOD shall be able to mortifie his corruptions , and overcome his speciall sinnes which most prevaile over him . For sinne shall not have dominion over you , Rom. 6 14. that is , shall never any more reigne as in times past it did , and so have the full victory over you . For yee are not under the Law , but under grace , that is , Yee are not still under the condemnation and tyranny of the Law ; but by true receiving of CHRIST by faith are now delivered from that bondage , and so brought into the liberty of GODS children . See ver . 18 , 22. and Rom. 7.24 , 25. He will subdue our iniquities , Micah 7.19 . Hee will tread them under our feete , as it were . This grace of Mortification is expressely promised , Gal. 5.16 . Walke in the spirit , and yee shall not fulfill the lust of the flesh , Tit. 2.11 , 14. The members of CHRIST shall be cleansed from the guiltinesse of sinne , it shall not be imputed ; and from the filthinesse of sinne , it shall not prevaile over them , 1 Iohn 17.9 . Mat. 1.21 . Iohn 1.29 . Rev. 1.5 . Acts 3.26 . Psal. 103.3 . The Prophets foretold in their time , That GOD would purge and cleanse his Church . Esay 1.25 . That GOD will purely purge their drosse , and take away all their tinne : that is , their sinnes . I will cleanse you or wash you , that is , with the imputation or sprinkling of the blood of CHRIST from all your Idols , that is , from all the sinnes that you have committed . When wee feele our hearts discouraged by the little strength we finde to master our speciall corruptions , then we may apply to our selves any of these promises , wherein the LORD himselfe doth undertake this worke which is too hard for us : That he will subdue our iniquities , cleanse us from all unrighteousnesse . Though a strong and importunate lust hang upon us , an hereditary disease , a lust that is naturall to us , which we think wee shall never be able to conquer , yet GOD hath promised to breake the dominion of every sinne ; That hee will crucifie the flesh with the affections thereof . Hee can heale the strongest lusts , CHRIST could cure those that were borne blinde and lame ; therefore when we grapple with a strong lust we should goe to the LORD , and pleade the Covenant , and say to him , LORD I feele this temptation is too strong for mee , such a lust I cannot overcome , thou hast said , Thou wilt circumcise my heart , that thou wilt dissolve these lusts , I beseech thee to doe it . If we truly hate and detest sinne , ( though it doe sometimes stirre in us ) we should not be discouraged ; for our Sanctification here is but in fieri , it is but in doing yet , Rev. 6.2 . CHRIST rides about conquering , and will yet goe on to conquer sinne in us . He will not subdue our corrupt lusts unto us at once , but as he did the Cananites to his people Israel , by little and little , Exod. 23.30 . Deut. 7.22 . That promise which GOD made to Paul in the stirrings and conflicts of his concupiscence is made unto all of his temper , my grace is sufficient for thee , 2 Cor. 12.9 . There are two things in that promise ; grace to make it , and sufficiency to fulfill it . The LORD doth sometimes descend to particulars , as that , Hee will cleanse them from their Idols , and that hee will take away the stony heart out of them . But wee may apply the former generall promises to our particular occasions , and they will be as comfortable , as if the LORD had said in particular , hee will kill our pride , our unbeleefe , our hypocrisie . Promises . 2. To Mortification . The benefits the LORD will bestow upon us , if in obedience and love to him , wee can be content to cast away our sinfull lusts . He that forsaketh any profit , credit or comfort for CHRISTS sake , shall be rewarded an hundred fold , Mar. 10.29 , 30. Mat. 19.28 . Hee shall receive not ten in the hundred , but a hundred for ten , If yee mortifie the deeds of the flesh by the Spirit , yee shall live , Rom. 8.13 . Without it there is no living , it is a necessary condition required to the attainement of salvation . 4. Turning from sinne . Promises . 1. Of Turning from sinne . Then thou shalt remember thy waies and be ashamed , Ezek. 16.61 . Yee shall remember your waies and all your doings wherein yee have beene defiled , and you shall lothe your selves in your owne sight , for all your evills that yee have committed . Ezek. 20.43 . the like is repeated 36.31 . Vnto you hath GOD raised up his Sonne JESUS , and sent him to blesse you in turning away every one of you from his iniquities , Acts 3.26 . GOD promiseth to the Gentiles in their conversion , Then will I change in the people their lip , that it may be pure ( so Iunius reads it ) with the which all may call upon the name of the LORD , that is , I will call them to repentance : and then followes a promise of taking away the staine of sinne , In that day shalt thou not be ashamed for all thy workes . The remnant of Israel shall stay upon the LORD the holy one of Israel in truth . The remnant shall returne , &c. Then shall shee say , I will goe and returne to my first husband , for then was it better with mee then now , Hos. 2.7 . They shall returne unto mee with their whole heart , Ier. 24 7. Promises . 2. To turning from sinne . Turning unto GOD by repentance procureth his mercies upon us . 1. Temporall , Returne unto mee , and I will returne unto you saith the LORD of hostes , Malac . 3.7 . See Deut. 30.1 , 2 , Nehem. 1.9 . Iob 22.23 , 24 , 25 — 28. Ier. 7.3 , 5 , 7 , 14 , 15. & 18.8 . 2. Spirituall : the promises of remission to repentance are very frequent in Scripture . So the Prophet Esay promiseth pardon to the penitent ; Wash you , make you cleane , put away the evill of your workes from you , that is , repent : and then followes , Though your sinnes were as crimson , they shall be made as white as snow , that is , yee shall be pardoned . If wee acknowledge our sinnes , ( that is , if wee repent ) hee is faithfull and iust to forgive us our sinnes . Hence repentance and remission of sinnes are joyned together by our Saviour , Luke 24.47 . Acts 2.38 Repent and be converted , that your sinnes may be blotted out when the times of refreshing shall come , Acts 3.19 . Let the wicked forsake his way , and returne unto the LORD , and hee will have mercy on him , Esay 55.7 . 3. Eternall : O Hierusalem wash thy heart from wickednesse , that thou maist be saved , Ier. 4.14 . 10. Humility . Promises . To Humility . The LORD inricheth the humble with all his gifts , both Temporall , Spirituall , and Eternall . 1. He will reward them with temporall benefits . By humility and the feare of the LORD are riches , and honour , and life , Pro. 22.4 . 2. GOD promiseth deliverance to the humble , 2 Chron. 12.7 . Iob 22.29 . 3. Honour , Before honour is humility , Pro. 15.33 . & 18.12 . Iob 5.11 . Iam. 4.6 , 10. Luke 18.14 . Matth. 23 , 12. 2. Spirituall graces ; GOD giveth grace unto the humble , Iam. 4.6 . 1 Pet. 5.5 . Pro. 3.24 . 1. Pardon of sinne , 2 Chron. 7.14 . 2. GOD teacheth them his waies , Psal. 25.9 . Mat. 11.25 . He revealeth to them the secrets of his Kingdome , making them thereby wise unto their salvation , Pro 11.2 . 3. GOD blesseth them with his presence , taking delight to dwell with them , Esay 57.15 . 3. GOD will crowne the humble in the life to come with eternall glory . Blessed are the poore in spirit , for theirs is the kingdome of heaven , Mat. 5.3 . Austen and Chrysostome expound it of inward humility . 11. Meekenesse . Promises . 1. Of Meekenesse . The Wolfe shall dwell with the Lambe , and the Leopard shall lie downe with the Kid : and the Calfe , and the young Lyon , and the falling together , and a little child shall leade them . And the Cow and the Beare shall feed , their young ones shall lie downe together , &c. Esay 11.6 , 7 , 8. whereby is signified , that men once converted , shall be so changed and altered , that if they were never so fierce and cruell against the Church , and one against another before , yet they shall be framed to a peaceable and meeke disposition towards all men . Promises . 2. To Meekenesse . 1. Protection , The meeke are under GODS protection , in a speciall manner , Psal. 76.9 . He will beautifie the meeke with salvation , Psal. 149.4 . They shall be hid in the day of the LORDS wrath , Zeph. 2.3 . Hee will rebuke aright for all the meeke of the earth , Esay 11.4 . 2. Advancement , The LORD lifteth up the meeke , Psal. 147.6 . 3. Instruction , The meeke will hee guide in iudgement , and the meeke will he teach his way , Psal. 25.9 . 4. The inheritance of the whole earth : this appeares both in the Old and New Testament , Psal. 37.11 . Mat 5.5 . Such a man shall have the earth as an heyre , he shall hold it by right of adoption , as the word in the Originall signifieth . 5. Blessednesse , Mat. 5.5 . Blessed are the meeke . 12. Patience . Promise . 1. Of it . Patience is a gift which GOD hath promised freely and liberally without grudging or upbraiding Iam. 1.5 . If any of you lacke wisedome , ( that is , to beare the crosse ) let him aske it of GOD that giveth to all men liberally , and up braideth not , and it shal be given him . Promises . 2. To it . The patient abiding of the righteous shall be gladnesse , Prov. 10.28 . Humble your selves under the mighty hand of GOD , ( that is , bow and buckle under it with meekenesse and silence ) that hee may exalt you in due time , 1 Pet. 5.6 . Yee have need of patience , that after yee have done the will of GOD , yee might receive the promise , Heb. 10.36 . Behold we count them happy which endure , Jam. 5.11 . To them who by patient continuance in well-doing , seeke for glory , and honour , and immortality , eternall life , Rom. 2.7 . 13. Righteousnesse . Promises To Righteousnesse . 1. Generally , Psal. 11.7 . Pro. 11.3 , 4 , 5 6 , 18 , 19. 2. Particularly , for the righteous person . 1. Himselfe . * 2. His posterity , Psal. 37.25 . Psal. 112.2 . Prov. 11.21 . Himselfe . 1. In this life , He shall have , 1. Peace , and protection in time of danger , Esay 32.17 . Psal. 5.12 . Prov. 12.21 . deliverance out of danger , Psal. 34.19 . Psal. 125.3 . Pro. 11.8 . 2. Provision in time of want , Psal. 34.15 . 1 Pet. 3.12 . Psal. 37.25 , 29. 3. Joy , Psal. 68.3 . Let the righteous be glad , let them rejoyce before GOD , yea let them exceedingly rejoyce . 2. For his death ; the righteous hath hope in his death , Pro. 14.32 . 3. After death ; the memory of the just is blessed , Pro. 10.7 . the righteous shall be in everlasting remembrance , Psal. 112.6 . 4. At the resurrection ; the righteous shall goe into life eternall , Mat. 25.46 . See 14. Chap. 43. 14. Vprightnesse . Promises . 1. Of Vprightnesse . Hee shall put his law in thy minde , and write it in thine heart , Jer. 31.33 . The truth dwelleth in us and shall be with us for ever , 2 Epist. of Iohn 2. Promises . 2. To Vprightnesse . GOD rewards it with the blessines of this life and that which is to come , hee will give them grace in this life , and glory in the life to come , Psal. 84.11 . No good thing will bee withho●d from them . In this life GOD multiplieth his favours upon those who s●rve him in sincerity , Psal. 73.1 . Psal. 125.4 . GOD hath promised to be good to them ; 1. In their habitations and families , Pro. 14.11 . 2. In their children and posterity , Psal. 112.2 . 3. In all the comforts of this life , Psal. 84.11 . 4. In times of common calamity and combustion , Psal. 37.19 . Prov. 2.7 . Psal. 112.4 , 11. 5. Peace , joy , and security are promised to it , Hee that walketh uprightly walketh surely , Pro. 10.9 . 2 Chron. 16.9 . Psal. 97.11 . Prov. 11.28 . GOD performeth all his gracious promises upon this condition onely : so hee promiseth unto the Kings of Israel and Iudah , 1 King. 2.4 . & 9.4.5 . that hee will confirme their Kingdome unto them and their posterity after them . If they would walke before him in truth with all their heart and with all their soule : therefore Hezekiah intreateth GOD to performe his promise unto him and his posterity , grounding his faith on this , seeing hee had walked , &c. Esay 38. 3. Psal. 145.18 . He will save and deliver them from all perils , and out of the hands of all their enemies , Psal. 7.10 . Prov. 11.6 . which makes them bold and confident as Lions in pe●illous times , Pro. 28.1 . 6. Promotion , Pro. 22.11 . Hee that loveth purenesse of heart , for the grace of his lips the King shall be his friend . 7. GOD is delighted with it , 1 Chron. 29.17 . Pro. 12.22 . Psal. 51.6 . Psal. 11.7 . By sincerity and truth wee come to be in league with GOD , hee smites a covenant with us , Gen. 17.1 , 2. 8. A peaceable end : marke the perfect man , and behold the upright , for the end of that man is peace , Psal. 37.37 . Three speciall blessings are promised them : 1. Such shall never fall away nor loose GODS favour and grace , Psal. 36.10 . a Propheticall prayer hath the nature of a promise , Psal. 112.6.2 . Such shall have strength given them of GOD to endure any triall hee shall be pleased to bring them unto , 2 Chron. 16.9.3 . Such shall be sure to have a comfortable issue and a joyfull deliverance ●ut of all their tentations , Psal. 37. 37. Psal. 97.11 . Psal. 126.5 . In the life to come , GOD also crowneth the sincere and upright services of the faithfull with joy and happinesse . Salomon saith , Hee who walketh uprightly shall be saved , Pro. 28.18 . and David affirmeth that the upright is bl●ssed and shall dwell in GODS presence , Psal. 32.2 . & 119.1 . Psal. 15.2 . our Saviour affirmeth that he shall be blessed in the vision and fruition of GOD , Mat. 5.8 . 15. Peace . Promises . Of Peace of conscience . Peace I leave with you , my peace I give unto you : not as the world giveth , give I unto you , Iohn 14.27 . Our Saviour 1. Challengeth peace to be his owne , having dearely purchased it : 2. His owne to give , men may wish the peace of GOD or CHRIST , but hee gives it as his owne : 3. He sheweth that this peace cannot be else-where had ; ( not as the world giveth ) plainely distinguishing his peace from the worlds , both in the gift and manner of giving . The peace of GOD which passeth all understanding , shall keep your hearts and mindes through CHRIST JESUS , Phil. 4.7 . It is called the Peace of GOD ] 1. Because it hath GOD for its Object , it is a peace with GOD. 2. Because GOD by his Spirit is the Author of it ; it is peace from GOD , and therefore said to be a fruit of the Spirit , Gal. 5.22 . It is said to passe all understanding ] because 1. The understanding of ma● cannot sufficiently conceive it 2. Mans understanding canno● sufficiently esteeme or prize 〈◊〉 according to its worth , shall kee● your hearts ] keepe ] as with guard or strong garrison : th● same greeke word is used , 2 Cor. 11.32 . your hearts ] that is , your will and affections , and minds ] your intellectuall faculties , your whole soules shall be kept in the knowledge and faith of CHRIST JESUS . As many as walke according to this rule , peace shall be upon them and mercy , Gal. 6.16 . By peace we are to understand outward peace , as prosperity and good successe in all things wee goe about , and peace with the creatures : but the peace which is principally meant in this place , is peace of conscience , which is peace with GOD , and our selves . 16. Zeale . The care of being Zealous , 1. Hath a singular promise of the presence and communion of GOD in CHRIST , Rev. 3.19 , 20. 2. Zeale makes all our services acceptable to GOD , Iam. 5.16 . Romanes 12.11 . 3. It is the way to happinesse , Matth. 11.12 . 17. Perseverance . Promises to strengthen our faith as touching Perseverance . For this marke the first Promise which GOD made , The seede of the woman shall breake the serpents head , Gen. 3.15 . there Satan is stinted to the heele of CHRIST , and that promise made to Abraham , Gen. 17.7 . and to David concerning Salomon , 2 Sam. 7.14 , 15. the which promise is applied to all GODS Elect , Psal. 89.23 , 28 , 29. GOD hath promised to his Elect , That they shall enjoy the worke of their hands , and shall not labour in vaine , Esay 65.22 , 23. Not one of them shall be lacking in the whole flocke , Jer. 23.4 . Hee will build them and not plucke them downe , hee will plant them and not pull them up , Ier. 24.6 . See Esay 33.20 . Deut. 31.8 . 2 Sam. 7.10 . Amos 9.15 . Psal. 92.13 , 14. Pro. 10.30 . & 12.3 . Judg. 5.31 . Job 11.15 , 17. Esay 42.3 . & 46.4 . Esay 55.3 . Ezek. 37.26 . Heb. 13.5 . & 20. Esay 54.9 , 10. Promises . 2. To Perseverance . The Promises of reward , are limited and restrained unto those who persevere unto the end , Hee that endureth unto the end shall bee saved , Matth. 10.22 . which is often repeated , Matth. 24.13 . Marke 13.13 . CHRIST promiseth a reward to those seven Churches of Asia , but with a proviso of overcomming . To him that overcommeth will I give to eate of the tree of life which is in the paradise of GOD , Rev. 2.7 . Hee that overcommeth shall not be hurt of the second death , verse 11. To him that overcommeth will I give to eate of the hidden Manna , verse 17. To him that overcommeth and keepeth my workes unto the end , to him will I give power over the nations , verse 26. See 28. verse . Holding fast and going on hath a crowne attending it , Heb. 10.23 . Luke 22.28 , 29 , 30. Be thou faithfull unto death , and I will give thee a crowne of life , Rev. 2.10 . If yee abide in mee and my words abide in you , yee shall aske what yee will , and it shall be done unto you , Iohn 15.7 . See Iames 1.25 . Heb. 3.14 . Gal. 6.9 . CHAP. XI . 2. The Degrees of Graces . Promises . Of growth and increase in Grace . GOD hath promised to give grace abundantly , not onely to drop it , but to powre it . I will powre water upon him that is thirsty , and floods upon the drie ground : I will powre my Spirit upon thy seed , &c. Esay 44.3 , 4. Their soule shall be as a watered garden , Esay 58.11 . and Jer. 31.12 . GOD promiseth to make his people fruitfull ; He is compared to a Husbandman , the Church to an Orchard , the faithfull to young plants , whose nature is to spread , and shoot out their branches and bring forth fruit , Iohn 15.2 . The godly man shall be like a tree planted by the rivers of water , that bringeth forth fruit in his season , Psal. 1.3 . Jer. 17.8 . Those that be planted in the house of the LORD , shall flourish in the courts of our GOD. They shall bring forth fruit in old age : they shall be fat and flourishing , Psal. 92.13 , 14. An old man being once asked if hee grew in goodnesse , said , yea doubtlesse , I beleeve it to be so , for GOD hath said it . The righteous shall flourish as the branch , Pro. 11.28 . Yee shall goe forth and grow up as the calves of the stall , Mal. 4.2 . The LORD likewise as a good Shepheard saith , Hee will feede his people , that they may be fat , that is , abounding in grace , as Psal. 23. Ezek. 34.13 , 14 , 15. Psal. 36.8 . Pro. 13.4 . He saith , Hee will give strength to his people , to walke in the waies of the LORD , Esay 45.24 . Esay 40.29 , 31. Psal. 29.11 . Esay 26.4 , 12. Esay 41.10 . Zach. 10.12 . Phil. 4.13 . They go from strength to strength , Psal. 84.7 . The righteous shall hold on his way , and he that hath cleane hands shall be stronger and stronger , Job 17.9 . But the path of the iust is as the shining light , that shineth more and more unto the perfect day , Pro. 4.18 . Whosoever hath ( that is , useth well what he hath received ) to him shall be given , and he shall have abundance , Matth. 13.12 . Luke 19.26 . Mar. 4 24. Nathaniel beleeved at the first , yet he is promised that hee shall see greater things . See Hos 14.5 , 6 , 7. Promises to severall degrees of true grace or growth in grace . 2 Pet. 1.5 , 6 , 8 , 10 , 11. Growth in grace will procure growth in glory ; the more holinesse we have here , the more happinesse wee shall have hereafter . If we be rich in the worke of the LORD , our labour shall not be in vaine in the LORD , 1 Cor. 15.58 . Hee that sowes liberally , shall reape liberally , wee shall receive a full reward , Iohn Epist. 2.8 . CHAP. XII . 2. Spirituall Duties . THe LORD hath promised to assist us in them by his Spirit , and they being done by the operation and assistance of the Spirit shall be accepted and rewarded of the Father . 1. GOD hath promised to helpe us by his Spirit in holy duties . Therefore wee must not onely looke to the Commandement injoyning duty , but to the promise shewing GODS mercy in helping us . For GOD in the New Covenant gives what he requires . In one place the LORD commandeth , Cast away from you all your transgressions , and make you a new heart , and a new Spirit . In another place hee promiseth , I will sprinkle cleane water upon you , and you shall be cleane from all your filthinesse ; A new heart also will I give you , and a new spirit will I put within you . So GOD commandeth them to circumcise the foreskinne of their hearts , Deut. 10.16 . and after he saith , hee will circumcise their hearts , &c. Deut. 30.6 . He commands us to keepe his Commandements , Eccles. 12.13 . and promiseth to cause us to walke in his statutes , Ezek. 36 , 27. Hee commandeth us to feare Him , Eccles. 12.13 . and promiseth to put his feare into our hearts , Ier. 32.40 . Hee commandeth us to have a new soft heart , and promiseth to make it so , Ezek. 36.26 . Hee commands us to pray and make knowne our wants to him , and promiseth to powre upon us the Spirit of grace and Supplication , Zach. 12.10 . GODS promises are the foundation of all our performances ; For we by working doe not cause him to fulfill his promises , but he by promising doth enable us to performe our workes . 2. GOD promiseth to accept the services of his children . All our sacrifices shall be accepted . The LORD by Moses did often tell his people , that their sacrifices should be accepted , Levit . 1.3 , 4. & 22.21 . & 23.11 . Exod. 28.36 , 38. See Esay 60.7 . Ezek. 43.27 . & 20.40 , 41. Mal. 3 , 4. If thou doest well , shalt not thou be accepted , Gen. 4.7 . Then shalt thou be pleased with the sacrifices of righteousnesse , Psal. 51.19 . Yee are a holy Priesthood , to offer up spirituall sacrifices acceptable to GOD by JESUS CHRIST , 1 Pet. 2.5 . If there be first a willing minde , it is ●c●epted according to that a man hath , and not according to that he hath not , 2 Cor. 8.12 . I will make them ioyfull in mine house of prayer ; their burnt offerings , and their sacrifices shall be accepted upon mine Altar , Esay 56.7 . 3. GOD will reward the services of his children . To him that soweth righteousnesse , shall be a sure reward , Pro. 11.18 . Every man shall receive his owne reward according to his labour , 1 Cor. 3.8 . Whatsoever good thing any man doth , the same shall hee receive of the LORD , whether he be bond or free , Ephes. 6.8 . Behold his reward is with him , Esay 40.10 . Verily there is a reward for the Righteous , Psal. 58.11 . I the LORD search the heart , I trie the reines , even to give every man according to his waies , and according to the fruit of his doings , Jer. 17.10 . Let us not be weary of well-doing , for in due season wee shall reape if wee faint not , Galat. 6.9 . He shall reward every man according to his workes , Mat. 16.27 . CHAP. XIII . The ordinances of GOD. 1. In generall . 2. Particular Duties . 1. Prayer . 2. Preaching . 3. Reading . Promises . 1. To the ordinances of GOD generally . THere is a promise to the use of GODS ordinances . James 4.8 . Draw nigh to GOD , and he will draw nigh to you . With ioy shall yee draw water out of the wels of salvation , Esay 12.3 . We may apply this promise when we pray , heare , conferre or fast , in every dutie . Promises . 2. To particular Duties . 1. Prayer . 1. GOD will give his children hearts to seeke him by Prayer . He shall call upon mee , and I will answer hi● , Psal. 91.15 . Then shall yee call upon mee , and yee shall goe and pray unto mee , and I will hearken unto you , Ier. 29.12 . He will prepare their hearts , Psal. 10.17 . For this cause shall every one that is godly pray unto thee in a time when thou maist be found , Psal. 32.6 . See Ier. 31.9 . and Hosea 3.5 . 2. GOD promiseth to helpe us to pray . His Spirit shall indite our prayers , and helpe us to draw our petitions . The Spirit helpeth our infirmities , and maketh intercession for us with groanings that cannot be uttered , Rom. 8.26 , 27. I will powre upon the house of David , and upon the Inhabitants of Ierusalem the Spirit of grace and supplications , Zach. 12.10 . So soone as the Spirit of Grace entreth into the heart ; it makes one plentifull , and abundant in supplicating and suing unto GOD for grace and mercy . 3. GOD hath bound himselfe by promise to heare his servants , when they call upon him . The LORD made a promise to Salomon after his prayer , saying , Mine eyes shall be open and mine eares attentive to the prayer in ●his place , 2 Chron. 7.15 . The LORD is rich unto all that call upon him , Rom. 10. ●2 Be carefull for nothing , but in every thing by prayer and supplication with thankesgiving , let your request bee made knowne unto GOD. And the peace of GOD which passeth all understanding , shall keepe your hearts and mindes through CHRIST JESUS , Philip. 4.6 , 7. The prayers of the upright are his delight , Pro. 15.8 . Hee heareth the prayer of the righteous , verse 29. GOD will not onely heare our prayers in generall , but our voice , Psal. 5.3 . our very desires , Psal. 10.17 . Pro. 10.24 . which are effectuall prayers with GOD. He will not despise our prayers , Psal. 102.17 . He will not reproch us , nor upbraid us with what is past , or our present frailties , Iam. 1.5 . It is agreeable to his nature and disposition to heare prayers , Psal. 65.12 . The thing that hath encouraged GODS children , and given them heart in prayer , hath beene this hope and assurance that they should finde audience and respect with GOD , O thou that hearest prayer , or because thou hearest prayer , all flesh shall resort unto thee , Psal. 65.2 . GOD excepts no man , all shall be heard . For thou LORD art good and ready to forgive , and plenteous in mercy to all them that call upon thee , Ps. 86.5 . The Lord is nigh unto all them that call upon him , to all that call upon him in truth , Psal. 145.18 . It shall come to passe , that whosoever shall call upon the name of the Lord shall be delivered , Ioel 2.32 . which is repeated , Acts 2.21 . and Rom. 10.13 . Though our prayers be weake , yet let us remember , that the promise is made to all . We may see the proofe of this in a prayer made in much infirmity , Psal. 31.22 . GOD is more ready to heare , then we to aske , to give , then we to receive , 1 Pet. 3.12 . His eares are open , as a kinde mother or nurse which useth to be so wakefull , that shee will heare the child so soone as ever it begins to cry , Dan. 10.11 . Feare not Daniel , for from the first day , that thou didst set thy heart to understand , and to humble thy selfe before GOD , thy words were heard , yea before they call , I will answer , and while they speake , I will heare , Esay 65.24 . that is , in our purpose of Prayer . This the faithfull have gloried in , Psal. 4.3.17.6 . and 38.15 . GOD hath specially bound himselfe to heare his children in those prayers , that they make unto him in their afflictions ; the time of trouble is the very set houre of Audience . The eyes of the LORD are upon the righteous , and his eares are open to their cry , Psal. 34.15 . The righteous cry , and the LORD heareth and delivereth them out of all their troubles , verse 17. Which is repeated foure times in the 107. Psalme , 6 , 13 , 19. and 28. verses . The LORD saith , Psal. 50.15 . Call upon mee in the day of trouble ; I will deliver thee , and thou shalt glorifie mee . Hee will regard the prayer of the destitute , a●d not despise their prayer , Psal. 102.17 . to 21. their teares , s●ghes , and groanings are not hid from him , Psal. 39.12 . He will heare in the morning , Psal. 5.3 . in the very season , the due time , when we are in trouble . Yea so as hee will in our affliction in a speciall manner , let us know , that hee is our GOD , and that he will deliver us , Zach. 13.9 . The LORD , heareth the prayers of his people , when they thinke they are cast out of his sight , Psal. 31.22 . GODS people have found comfort in all their afflictions , by powring out their hearts to GOD in prayer , Psal. 109.3 , 4. In the day of my trouble , I will call upon thee , for thou hearest mee , Psal. 86.7 . The LORD hath heard the voice of my weeping , the LORD hath heard my supplication , the Lord will receive my prayer , Psal. 6.8 , 9. A Noble man in this Kingdome , had a ring given him by the Queene Elizabeth , with this promise ; that if hee sent that ring to her at any time when he was in distresse , shee would remember him and deliver him . This was a great priviledge from a Prince , and yet that ring though sent , might not be delivered . GOD hath given his children prayer as that ring , and tells them whatsoever distresse they are in , let them but send this up to him , and he will be sure to relieve them , and when they doe send up this , it is sure to be conveyed , wheresoever they are . Prayer is profitable to obtaine every thing , as is evident by the promise of CHRIST , Iohn 16.23 . Verily , verily I say unto you , whatsoever yee shall aske the Father i● my name hee will give it you . Note the certainty of the promise , in CHRISTS vehement asseveration ; note the generality of it [ whatsoever . ] Our Saviour oft repeated such promises in those heavenly and last speeches which he uttered to his Disciples , Iohn 14.13 . Ioh. 15.7 , 16 See Mar. 11.24 . Iohn 9.31 . 1 Iohn 3.22 . & 5.14 , 15. I may say of prayer , as the Apostle saith of Godlinesse ; it hath the promises of this life and that which is to come . 1. For this life . Temporall and Spirituall things are promised to prayer . 1. Temporall . 1. The prayer of faith shall save the sicke , and the LORD shall raise him up , Iam. 5.15 . 2. Spirituall . 1. It obtaineth remission of sins , and if hee have committed sinnes , they shall be forgiven him , the same verse of 5. of I●mes . 2. The Spirit , How much more shall your heavenly Father give good things to them that aske him , Matth. 7.11 . Give the holy Spirit to them that aske him , So it is Luke 11 13. 2. For the life to come . Prayer obtaineth eternall life and salvation . For whosoever shall call upon the name of the LORD shall be saved , Rom. 10.13 . That Promise that is made to our prayers runs thus , If thou prepare thine heart , and stretch out thine hands towards him , &c. Iob 11.13 . The stretching out of our hands ( or of our voice either ) is to little purpose , if our heart be not prepared first . Promises To fervent prayer . Then yee shall call upon me , and ye shall goe and pray unto me , and I will hearken unto you . And ye shall seeke me and find me , when ye shall search for me with all your heart , that is , truly and fervently , saith Greenham . The effectuall prayer of a righteous man availeth much ( both for the helping of the body , and healing of the soule ) but with this proviso , if it be fervent : open thy mouth wide , that is , earnestly , confidently , call upon me , and I will fill it , that is , I will satisfie thy desire to the full . Aske and it shall be given you ; seeke , and yee shall find ; knocke and it shall be opened unto you , Matth. 7.7 . Aske , seeke , knocke . It is not a simple repetition of the same thing , but a gradation . It shews instantissimam ne●essitatem , saith Austen . Aske ●s a begger , seeke as with a candle , knocke as one that hath pow●r with importunity . * One thus descants upon the place ; Aske with the mouth , seek with the heart , knock with the hand : and it shall be given you , that is , for Temporall things ; and yee shall find , that is , for Spirituall things ; and it shall be opened unto you , that is , for Eternall things . Promises . 1. To Secret Prayer . When thou prayest , enter into thy closet , and when thou hast shut thy dore , pray to thy Father which is in secret , and thy Father which seeth in secret , shall reward thee openly . 2. To Private or Family prayer . Where two or three are gathered together in my name , there a● I in the midst of them , Matth 18.20 . 3. To publike prayer . Publike for 1. Matter . 2. Place . 1. A promise to those , that pray for the Church . Remember Sion , they shall prosper that love thee , Psalme 122.6 , 7. 2. Promises to the prayers of the Congregation made in the Church . Hierusalem had singular promises made unto it , such as had no particular Church in the world besides , Psalm . 132.14 . There is a speciall promise made to the prayers made in the Temple , 2 Chron. 7.15 . Mine eyes shall be open , and mine eares attent unto the prayer t●at is made in this place , 1 Kings 9.3 . The LORD hath promised , that he will cause his servants to rejoyce in the granting of their suites which they shall make unto him in his owne house , Esay 56.7 . upon the like promise made by GOD , Salomon at the consecration of the Temple , 1 King. 8.30 , 33. groundeth his Prayer , that the LORD would in speciall manner , heare the suites and supplications of his servants , publikely assembled in his Temple to call upon him . See the 5. Book , cap 1. A promise . To Preaching . GOD hath made a speciall promise to this , that he will be with it , to assist and blesse it , Matth. 28.20 . I am with you alwaies , even unto the end of the world . Promises . To Reading . In Reading of the Word , if we understand not , we should apply these Promises . Prov. 1.23 . I will powre out my Spirit unto you , I will make knowne my Words unto you . Prov. 1.4 . It gives subtilty to th● simple , to the young men knowledge and discretion . The Commandement of the LORD is pure , inlightning● the eyes , Ps. 19.8 . GOD hath promised to teach and instruct such by his Spirit , that bring good and honest hearts to the reading and hearing of the Word . Psal. 25.12 . What man is he that fearth the LORD , him will he teach in the way that he shall choose . The promise of finding is made to those who seeke as for gold and search as for treasure , Pro. 2.3 , 4 , 5. Promises , to s●ch as love the Word of GOD. Great peace have they which love thy Law , and nothing shall offend them , Ps. 119.165 . Blessed is the man that delighteth greatly in his commandements , Ps. 112.1 . A promise to those that waite for the Word . There is a blessing promised to such hearers as wait for the Word . Blessed is the man that heareth me , watching daily at my gates , waiting at the posts of my doores . For who so findeth me , findeth life and obtaineth favour of the LORD . Promises , that GODS children shall hearken to the Word . The eares of them that heare shall hearken , Psa. 32 3. See Esaias 50.4 . Acts 16.14 . Promises to such as conscionably hearken to the Word . Hoe , every one that thirsteth come yee to the water , and he that hath no mony : come yee , buy and eat , yea , come , buy wine , and milke without mony , and without price . Hearken diligently unto me , and eat ye that which is good , and let your soule delight it selfe in fatnesse . Encline your eare , and come unto me : heare , and your soule shall live , &c. There the LORD freely offereth saving grace to such as have none , and nothing , whereby they might purchase it . 2. He setteth out a way wherby they might injoy it , viz. a diligent hearing and beleiving GODS Word . 3. He makes most sweet promises , that their soule shall live , that is , they shall be quickned in CHRIST , and in him the seed of David , be made partakers of those mercies which shall never decay , If thou warne the righteous man that the righteous sinne not , and he doth not sin , he shall surely live , because he is warned , Ezek. 3.21 . The conscionable hearing of GODS Word , quickens the soule , and makes it to live both the life of grace and of glory ; He that heareth my word and beleeveth on him that sent me , hath everlasting life : the houre is comming and now is when the dead shall heare the voyce of the Sonne of GOD , and they that heare shall live , John 5.24 , 25. not such a voyce as shall call them out of their graves , as in the 28. verse ; for he saith , now is , but the meaning of the place is , that those which were dead in sinne should be quickned either by CHRIST in his own person , or by his Word in his Ministers . The titles given to the Word expresse this . It is called , the Word of life , Acts 5.20 . Phil. 2.16 . John 6 68. The Word of grace , Acts 20.32 . The word of Salvation , Acts 13. ●6 . Salvation it selfe , and life e●erlasting , Heb. 2.3 . Acts 28.28 . John 12.50 . The word is able to save our soules , Jam. 1.21 . 1 Tim. 4.16 . 1 Cor. 1.21 . To this purpose there are so many commendations of the Word , specially in the Ps●lmes and Pro●erbes , Psal. 19. ● . The l●w of the LORD is perfect ; &c. the whole 119. Psalm was written , to set out the excellency of the Word . The nine first Chapters of the Proverbes ; Take f●●st hold of instruction , let her not goe , keepe her , for she is thy life , Pro. 4.13 . Instruction is our life , therby we attain all things pertaining to the comfort of this life and of that to come . See Pro. 1.9 , 23. Pro. 2. from 1. to 13. Prov. 3.3 . to 4. & 13. ver . to 24. Prov. 4.5 . to 14. & 20. to 23. Prov. 6.20 . to 24. Pro. 7.1 to 5. and the whole eighth Chapter . Sanctifie them through thy truth , thy word is truth , John 17.17 . Doe not my words doe good to him that walketh uprightly ? Micah 2.7 . As new born babes desire the sincere milke of the word , that yee may grow thereby , 1 Pet. 2.2 . The comparisons which are used to set forth the profit of the Word , confirme this : it is resembled to The light , Esay 9.2 . Raine , Deut. 32.2 . Dea● , there also , living water , Zach. 14.8 . Wine and milke , Esay 55.1 , 2. It is able , 1. To inlighten with saving knowledge the simplest that shall heare and read it with an honest heart , Psalme 119.130 . 2. To reform the heart and life of him that hath the strongest corruptions , Psal. 119.9 . 3. To comfort and revive the heart that is most cast down either with inward or outward afflictions , Esay 57.19 . 4. To preserve and adde knowledge and grace to them that have best profited , Mar. 4.24 . Whensoever we goe to the Word , we should meditate on some of these precious promises , to incourage us to attend unto GODS Word with expectation of his blessing on our labours . Promises . For the Sacraments . 1. In generall . They are the Seales of the righteousnesse of faith , Rom. 4.11 . or of the Covenant of grace . The Apostle speaks of both Sacraments , 1 Cor. 12.13 . 2. The special● Sacraments . Baptisme . LORDS Supper . 1. Baptisme . Promises to it . It is called , The laver of regeneration , Tit. 3.5 . The Baptisme of repentance for remission of sinnes , Mar , 1.4 . Act. 2.38 . Our sins are said to be washed away , Act. 22.16 . Heb. 10.22 . and Baptisme saveth , 1 Pet. 3.21 . all which belong to the blood of CHRIST , Rev. 1.5 . 1 John 1.7 . our Saviour saith , we must be borne of water , John 3.5 . that is , be made GODS children by receiving CHRIST , as John 1.12 . GOD hath promised that he will baptise us with the HOLY GHOST and with fire , Mat. 3.11 . 2. LORDS Supper . Prom●ses to it . When our LORD JESUS did ordaine it , he speaking of the Bread , said , This is my body , and of the Wine , This is my blood of the New Testament , Mat. ●6 . 26 , 28. that is , these outward signes and seales were most sure and certain pledges of his body and blood , which he did as truly give to be spirituall food , as he gave the bread and wine to be bodily food to every believer , 1 Cor. 10.16 . There is a full meale , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 14.17 . Bread and Wine comprehend entire food ; for humidum & siccum are all that are required unto food : this is promised , Esay 25.6 . In this mountaine shall the LORD of Hosts make unto all people a feast of fat things , a feast of wines on the lees , &c. that is , he would make for his Church compleat provision . So Pro 9.5 . A Lawfull Oath . Promises to it . God hath promised to reward it . 1. In this life , Jer. 12.16 . If they will learne the wayes of my people , to sweare the LORD liveth &c. then shall they be built in the midst of my people . 2. In the life to come with eternall happinesse , for he that sweareth and chargeth not , though it be to his owne hinderance , he shall dwell in GODS holy Mountaine , Psal. 15 4. Fasting . Promises to it . Be afflicted and mourne and weepe , let your laughter be turned to mourning , and your ioy to heavinesse . Humble your selves in the sight of the LORD , and he shall lift you up , J●m . 4.9 , 10. If thou fast in sec●●t , thy Father which seeth in secre● will reward thee openly , Mat. 6.18 . Joel 2.12 , 13 , 14 , 15 , 18 , 19. first a fast is prescribed , then a blessing promised . Praising GOD. Promises of it . They shall praise the LORD that seeke him , Ps. 22.26 . They shall shew forth my praise , Esay 43.21 . Yee shall eat in plenty and be satisfied , and praise the name of the LORD , Joel 2.26 . where GOD promiseth temporall blessings and a thankfull heart , it is an evident signe of the continuance of them , as there in Joel . And Deuter. 8.10 . Esay 62.8 , 9. Promises to it . Them that honour me I will honour 1 Sam. 2.30 . He that offereth praise , glorifieth me , Psal. 50.23 . Praise is one of the Sacrifices with which GOD is well-pleased , Heb. 13.15 , 16. Psal. 69.30 , 31. Let all the people praise thee , O GOD , let all the people praise thee . Then shall the Earth yeeld her increase , and GOD , even our owne GOD shall blesse us . Psal. 67.5 , 6. Promises . To Meditation . Mercy and truth shall be to them which devise good , Pro 14 22. Thinke of these things which ye have both learned and received , and heard and seen in me ; and the GOD of peace shall be with you , Phil. 4.8 , 9. Let not the booke of the Law depart out of thy mouth , but meditate therin day and night , that thou maist observe to doe according to all that is written therin : for then shalt thou make thy way prosperous , and then thou shalt have good successe , Josh. 1.8 . Blessed is the man that meditates on the Word day and night : Psal. 1.2 . Promises . To Self-examination . If we would iudge our selves , we should not be iudged , 1 Cor. 11.31 . Let every man proove his owne work , and then he shall have reioycing in himselfe alone , and not in another , Gal. 6.4 . Promises . To those that conscionably sanctifie the LORDS day . The sanctifying of the LORDS ●ay will bring comfort and hap●inesse to soule and body . 1. Blessings , Spirituall , 13. v. ●●d Temporall 14. of 58. of Esay . If thou turn away thy foot from the ●abbath from doing thy pleasure on ● holy day , and call the Sabbath a light , the holy of the LORD , honora●●● and shalt honour him , not doing 〈◊〉 owne ways , nor speaking thine 〈◊〉 words : then shalt thou delight thy 〈◊〉 in the LORD , and I will cause 〈◊〉 to ride upon the high places of the 〈◊〉 . 2. Spirituall . Blessed is the man that keepeth the Sabbath from polluting it , Esa. 56.2 . See 5 , 6 , 7. verses , Jer. 17.24 , 26. a speciall place . GOD promiseth there , 24 , and 26. verses to reward the outward observation of the Sabbath . The blessing there promised is two-fold , the first concerneth the Common-wealth , vers . 25. The second the Church and State of Religion , v. 26. Promises . To Watchfullnesse . Blessed is he that watcheth , Matth. 24.46 , 47. Revel . 16.15 . They are three times said to be blessed , Luk. 12.37 , 38 , 43. to shew that they are thrice blessed and ever perfected in blessednes , which keep constantly their spirituall watch . Promises . Of Conference . The lips of the wise disperse knowledge , Pro. 15.7 . They are a well of life to feed many . The tongue of the stammerers shall be ready to speake plainly , Esay 32.4 . The dumb mans tongue shall sing , Esay 35.6 . The mouth of the iust bringeth forth wisdome , Prov. 10.31 . Promises . To Conference . The mouth of the upright shall deliver them , Pro. 12.6 . A man shall be satisfied with good by the f●uit of his mouth , Prov. 12.14 . Righteous lips are the delight of Kings , and they love him that spe●keth right , Prov. 16.13 . See Prov. 22.11 . A mans belly shall be satisfied with the fruit of his mouth , Prov. 18.20 . A man shall eate good by the fruit of his mouth , Pro. 13.2 . Promises . To Reproofe . He that rebuketh a man , shall afterwards find more favour then he that flattereth with the tongue , Pro. 28.23 . To them that rebuke the wicked shall be delight , and a good blessing shall come upon them , Pro. 24.25 . Promises . To giving of Alms. Beneficence shall be rewarded . 1. In this l●fe . 1. In our selves . 2. In our posterity , Ps. 37.25 , 26. 1. In our selves , with 1. Mercy , Blessed are the mercifull for they shall receive mercy , Mat. 5.7 Pro. 14.21 , 22. 2. Comfort in sicknesse . 3. Deliverance out of trouble : one verse proves both , Blessed is he that considereth the poore and needy : the LORD will deliver him in time of trouble , the LORD will strengthen him upon the bed of languishing , he will make all his bed in his sicknes , Psal. 41.1 , 3. 4. Competency , He that giveth unto the poore shall not lacke , Pro. 28.27 . this is a means to bring us to the right use of our wealth , Luk. 11.41 . 2. In the life to come , Come yee blessed of my Father , receive the Kingdom prepared for you from the begining of the world , &c. Mat. 25.34 . Make to your selvs friends of the Mammon of unrighteousnes , that when ye fail they may receive you into everlasting habitations , Lu. 16.9 . Receiving is not mentioned here in regard of merit * ( as the Papists say ) as though a man could deserve it by giving of almes , but either by way of hearty prayers made by the poore , that they may be received , or els because their Alms shall be unto them a pledge and earnest of their receiving into GODS Kingdome as a Father sayes sweetly if yee will be wise Merchants , thrifty and happy usurers , part with tha● which you cannot keep that you may gain the which you cannot lo●s● When thou makest a feas● call the poore , the maime● ▪ the lame , the blind ; An● thou shalt be blessed : 〈◊〉 thou shalt be recompenced the resurrection of the ius● Luk. 14.14 . Promises , to liberall giving . The liberall soule shall be made fat , and he that watereth shall be watered also himselfe , Prov. 11.25 . He which soweth bountifully , shall reape bountifully , 2 Cor. 9.6 . 2. To cheerfull giving . GOD loveth a cheerfull giver , 2 Cor. 9.7 . Thou shalt surely give him , and thine heart shall not be grieved , when thou givest unto him : because that for this thing the LORD thy GOD shall blesse thee in all thy work●s , and in all that thou puttest thine hand unto , Deut. 15.10 . Promises . 1. To liberality to the Saints . He that receiveth a righteous man in the name of a righteous man. shall receive a righteous mans reward . And whosoever shall give to drinke unto one of these little ones , a cup of cold water only in the name of a Disciple , he shall in no wise loose his reward , Mat. 10.41 , 42. For a cup of cold water , ( water the common element , and cold water that cost thee not the charge of fire to warme it ) there is a Torrent , may a very Sea of all pleasures provided for thee for all eternity . For GOD is not unrighteous to forget your worke and labour of love , which yee have shewed toward his name , in that yee have ministred to the Saints , and do minister , Hebr. 6.10 . See Gal. 6.9 , 10. Promises . To bounty to GODS Ministere . He that receiveth you , receiveth me : He that receiveth a Prophet in the name of a Prophet , shall receive a Prophets reward , Matth. 10.40 , 41. Some understand that thus , they shall be partakers of the same reward , which is laid up for the Prophets . Calvin takes it for a reward which is fit for the worthinesse of the person , upon whom the liberality shall be bestowed . Honour the LORD with thy substance , and with the first fruits of all thine increase : So shall thy barnes be filled with plenty , and thy presses shall burst out with new wine , Prov. 3.9 , 10. And the Levite because he hath no part nor inher●tance with thee , shall come and shall eate , and be satisfied , that the LORD thy GOD may blesse thee in all the worke of thine hand which thou doest , Deut. 14.29 . Promises to seeking of GOD. 1. They shall have their hearts filled with joy and gladnesse in the fruition of GODS favour . That propheticall prayer of Davids implieth also a promise in it , Ps. 40.16 . Let all those that seeke thee , be glad and reioyce in thee . Let the heart of them reioyce that seeke the LORD , Psalme 105.3 . the very same is , 1 Chro. 16.10 . The LORD often promised to his people , that if they should seeke him , he would be found of them , as David told Salomon his sonne , 1 Chron. 28.9 . and the Prophet told Asa the King , 2 Chro. 15.2 . See 15. Thou LORD hast not forsaken them that seeke thee , Ps. 9.10 . Esa 45.19 . But his people then must seek him with their whole heart , as Deut. 4.29 . Jer. 29.13 . and diligently , Heb. 11.6 . Seeke yea me , and yee shall liv● Amos 5.4 , 6. And your heart sha●● live that seeke GOD , Psalm 69.32 . The hand of our GOD is upon all them for good that seeke him , Ezra 8.22 . Lam. 3.23 . They that seeke the LORD shall not want any good thing , Psal. 34.10 . Promis●s . To waiting on GOD. Waiting patiently for the LORDS comming to comfort us , either in temporall or spirituall distresses , is a right pleasing and acceptable duty and s●rvice unto GOD , which he is wont to crowne with multiplied and over-flowing refre●hings when he comes . They that wait up●n the LORD shall renew their strength , they ●hall m●unt up with w●ngs as Eagles ; they shall runne and not be weary , they ●hall walke and not faint , Es● . 40.31 . For since the beginning of the world , w●● have not heard nor perceived by the eare , nei●her hath the eye seene , O GOD , besides thee , what he hath prepared for him that waiteth for him , Esay 64.4 . they shall not be ashamed ( or disappointed ) that wait for him , Esay 49.23 . He shall save them , Pro. 20.22 . They shall inherit the earth , Psal. 37.9 , 34. and Heaven too . Blessed are all they that waite for him , Esay 30.18 . Dan. 12.12 . We must stirre up our selves to receive the promises , Cant. 5.2 , 3. The godly sometimes walk without comfort , because they put it from themselvs , and GOD oftentimes causeth his children to seek long before they find comfort . But the ardent desire shall at length be satisfied . Remission of sinnes , and peace of conscience , are favours worth waiting for . We have not waited so many years in the meanes of grace for comfort , as GOD hath waited for our conversion . Promises . 1. That we shall delight in God. Then shalt thou have they delight in the Almighty , Job 22.26 . The promise of delighting our selves in the LORD , is confined to the duty of delighting in holy exercises , If thou call the Sabbath a delight , &c. then shalt thou delight in the LORD , Esa. 58.13 , 14. A promise . To delighting in GOD. Delight thy selfe in the LORD , and he shall give thee the desires of thine heart , Ps. 37.4 . Promises to godlines or grace exercised , or to godly and gracious men which act the graces , and exercise themselves in the duties above specified . True Godlinesse hath the promises both of this life and of that which is to come , ( of this life ) Seeke ye first the kingdome of GOD and the righteousnesse therof , and al these things shall be administred unto you , Matth. 6.33 . ( and of the life to come ) To him that order●th his conversation aright , will I shew the salvation of GOD , Ps. 50.23 . 1. The godly shall be blessed . 〈◊〉 ● . 13 Ps. 11● . 1 . Ps. 9.8 . Ps. ●11 ▪ 12 , 13. Ps. 110.1 . Ps. 1.1 . Ps. 128.1 , 4. They whom the world account above all men most miserable , are truly and only happy , as our Saviour prooves , Matth. 5. Blessed are the poore in spirit , &c. from 3. ver . to 12. we shall never be truly happy till wee be sincerely holy , nor fully happy till wee bee perfectly holy . 2. The godly shall be a blessing to the place where they live . I will blesse thee , and the● shalt be a blessing , Genesis 12.2 . And I will make them a blessing , Ezek. 34. ●6 . I●rael shall be a blessing in the midst of the land , Esay 19.24 . 3. PROMISES ETERNALL . Promises Eternall 1. Against damnation . 2. For Salvation . 1. Passages to it . 1. Death , comforts against the fear of First , Death . 2. Vntimely death . 2 Burial . 3. Resurrection . 2. Performāces of it . 1. Glorification in part , of our soules . 2. Last judgement . 3. Glorification of the whole man both soule and body . Promises . 1. Of eternal life both in soul & body . 2. For the glory of heaven . THE FOVRTH BOOKE . CHAP. I. Eternall Promises . 1. Against Damnation . The godly shall be delivered from eternall Confusion and Damnation . YEe shall not be ashamed nor confounded world without end , Esay 45.17 . Rom. 9. * 33. and 10 11. 1 Pet. 2.6 . GOD will deliver the soule of the righteous from the pit . Job 33.28 . Ps. 86.13 . There is no condemnation to them that are in CHRIST IESVS , Rom. 8.1 . Who shall lay any thing to the charge of GODS elect ? It is GOD that iustifieth , ver . 33. They are delivered from the wrath to come , 1 Thes. 1.10 . Blessed is he that hath part in the first resurrection , on such the second death hath no power , Rev. 20.6 . He that overcommeth , shall not be hurt of the second death , Rev. 2.11 . CHAP. II. 2. For Salvation . 1. Passages to it . 1. Death . 1. Comforts against the fear of death . 2. Feare of untimely death . 2. Buriall . 3. Resurrection . 1. Comforts against the fear of death . HE that will beare with comfort the pangs of death , must labour to die in faith , that is , he must lay hold of the promise of GOD touching forgivenesse of sins and life everlasting by CHRIST . All these ( saith the HOLY GHOST , Heb. 11.13 . ) died in the Faith : viz. Abel , Enoch , Noe , Abraham and Sarah , all laying hold of the promise of life by CHRIST : So Iacob , Gen. 49.18 . by Faith rested on the mercy of GOD , and by hope he waited for his salvation . Thou shalt not be afraid of destruction when it commeth , Job 5.21 . Death be it never so bitter or painfull , shall not be able to seperate us from the love of GOD , Rom. 8.28 , 38. St. Stephens violent death was but a sweet sleepe , Act. 7.60 . Iohn 11.11 . It is but a sleeping in JESUS , 1 Thes. 4.14 . The grave is called a bed of rest , Esay 57.2 . CHRIST hath pul'd the sting out of death for all the godly , Esay 25.8 . Hos. 13.14 . 1 Cor. 15.55 . and tooke away the strength of it by his death , Heb. 2.14 , 15. The righteous hath hope in his death , Pro. 14.32 . it is gaine unto him , Phil. 1.21 . for he is delivered by death from many and great evils . 1. Sin , Rom. 6.7 . He shall never offend GOD more : 2. Those miseries which follow sin , Esay 57.1 , 2.3 . The temptations of the Divell Rev. 12.8.4 . The opposition and vexation of the world and flesh , Rev. 14.13 . Eccles. 4.1 , 2. It is to them obstetrix immortalitatis , a passage to immortality , 2 Cor. 5.1 , 4. a sturdy Porter , that opens heaven gates unto him . See 1 Cor. 3.22 . & 15.26 . Psalm 37.37 . 2. Comforts against the feare of untimely death . Thou shalt come to thy grave in a ful age , like as a shocke of corn commeth in , in his season , Job 5.26 . The number of thy dayes will I fulfill , Exod. 23.26 . The Lord will preserve him and keepe him alive , and he shall be blessed upon the earth . Ps. 4. 1.2 . With long life will I satisfie him and shew him my salvation , Ps. 91.16 . 2. Buriall . It is a kind of blessing promised by GOD to his Saints , to be buried . 1 King. 14.13 . 2 King. 22.20 . 3. Resurrection . Promises of our Resurrection . He which raised up the LORD JESUS , shall raise up us al●o by JESUS . The Covenant of GOD is of force with us , as we lie in the dust of the Earth , Mat. 22.31.32 . He keepeth the very bones of his Saints , Ps. 34.20 . All that are in the grave shall come forth , they that have done good unto the resurrection of life , John 5.28 , 29. I will raise him up at the last day , John 6.39 , 40 , 44 , 54. See 1 Thess. 4.14 , 16. Rom. 8.11 . Dan. 12.2 . Esay 26.19 . CHAP. III. 2. Performances of it . 1. Glorification in part , for the soule . 2. Last Judgement . 3. Glorification of the whole man both soule and body . Promises . 1. Of the Glorification of our soules . GOD promiseth to translate the soules of the godly into his heavenly kingdome when they die . This is implyed in the Parable where the Angels carry up Lazarus soule into Heaven , Luke 16.22 . This day shalt thou be with me in Paradise , Luk. 23.43 . Which Paradise the Apostle Paul expoundeth to be the third heaven , 2 Cor. 12.1 , 2 , 4. He that overcomes shall inherit all things . See Rev. 3.21 . 2. Of the last Judgement . * The godly have boldnesse and confidence at the day of judgement . When these things begin to come to passe , then shall we look up and lift up our heads , because our redemption draweth nigh , Luk. 21.28 . Vnto them that look for CHRIST shall he appeare the second time without sin unto salvation , Hebr. 9.28 . When CHRIST who is our life shall appeare , then shall we also appeare with him in glory , Colos. 3.4 . He shall say to them of his right hand , Come yee blessed of my Father , inherit the kingdome prepared for you from the foundation of the world , Matth. 25.32 , 34. See ver . 40. 3. Glorification of the whole man both soule and body . Promises of the glorification of our bodies . The LORD JESUS shall change our vile bodies , and make them like his glorious body , Phil. 3.21 . The bodies of the Saints shall shine as the brightnesse of the firmament , and as the stars . Dan. 1 2.3 . Yea as the Sun for ever and ever . Promises . Of eternall life in both soul and body after the day of judgement . Then we shall be ever with the LORD , 1 Thess. 4.17 . Whosoever beleeveth in him shall not perish but have everlasting life Joh. 3.16 . I give unto them eternall life , John 10.28 . He that beleeveth on the Sonne , hath eternall life , Joh. 3.36 . He that believeth and is baptized shall be saved , Mark 16.16 . Act. 16.31 . The gift of GOD is eternall life through JESUS CHRIST our LORD . Rom. 6.23 . See John 6.40 . and 20.31 . 1 Joh. 2.23 . John 5.24 . 1 Joh. 5.11 , 12 , 13. Joh. 17.3 . 1 Pet. 1.3 , 4. Tit. 3.7 . Rom. 5.10 , 17. Rom. 8.13 . Gal. 6.8 . Matth. 5.8 , 12. and 19.29 . Matth. 25.34 , 35 , 46. 1 Tim. 6.17 , 18 19. The Promises of GOD , assure us of everlasting happinesse and glory in the Kingdome of Heaven . I know , saith Job 19.25 . ( relying upon GODS promises ) that my Redeemer liveth . 2 Cor. 5.1 . & 4.14 . Faith apprehendeth the promise of eternall life , hope expecteth it , love thankfully entertaines it , and all other graces are quickned and strengthned by it . Promises . For the glory of Heaven . In thy presence is fullnesse of ioy , at thy right hand there are pleasures for evermore , Ps. ●6 . 11 . We shall have fullnesse of ioy , everlasting ple●sures : A swift flowing river and 〈◊〉 of pleasures . Psal. 36.8 . We shall 〈◊〉 no more , 〈…〉 Rev. 7.16 . GOD will wipe away all tears from our ey● . Rev. 21 4. We shal sit down with Abraham , Isaac , and Iacob , in the kingdome of heaven , Mat. 8.11 . as at a banquet : we shall then be as the Angels of GOD , Matth. 22.30 . Nay like CHRIST himselfe , 1 John 3.2 . We shall be made confirmable to the image of his Sonne , Rom. 8.29 . and be With CHRIST , John 14.3 . and behold his glory , Joh. 17.24 . & 12.26 . We shall enter into our masters ioy . Matth. 25.21 . he saith not , it shal enter into us , but we into it , shewing that the joyes of heaven are so many , that they cannot be contained in the soule of man. GOD hath promised us a kingdome , Mat. 25.34 . A heavenly kingdome . Mat. 7 . 2● . 2 Tim. 4.18 . An eternall kingdom , 2 Pet. 1.11 . A Crown , a Crown of life , Iam. 1.12 . Rev. 2.10 . A Crown of righteousnesse , 2 Tim. 4.8 . An immarcessible Crown of glory , 1 Pet. 5.4 . The word [ Crowne ] represents unto us : 1. The perpetuity of that life , for a crowne hath neither beginning nor ending : 2. Plenty , because as the crown compasseth on every side , so there is nothing wanting in this life : 3. Dignity , eternall life is a coronation day , every Saint shall be a crowned King. The use of Faith in regard of these promises , is to uphold us with the expectation of that heavenly happinesse which is promised , yea though we be destitute of worldly things and be in many troubles and tribulations , Act. 14.22 . The Table of the fifth Booke . Speciall Promises in regard of Others . 1. The Church in generall , or particular Churches . as pu●like assemblies . God hath promised to them . 1. His speciall protection . 2. His speciall presence . 3. His speciall blessing . 4. To deliver the Church out of trouble . 2. Against the Seductions , for the destruction of Antic●rist . 3. For calling the Iewes . 4. For bringing in the Gentiles . 5. To Magistrates . 6. To Ministers 1. Extraordinary , the Apostles . 1. To worke miracles . 2. To cast out Divels . 3. To lead them into all truth 2. Ordinary , all the faithfull Ministers . 1. For competency of outward things . 2. Of p●otecti●n and deliverance from trouble . 3. To take their parts against their enemies . 4. To give good ●ucc●sse to their labours . 5. To reward them largely . 6. That t●ey shall agree together , and joyne force against the common adversary . 7. To Masters of a Family and godly servants , to blesse the habitation of the godly . 8. To husband & wife , & concerning children . 1. To give them . 2. To blesse them every way , 1. With outward things . 2. In their soules . 3. That mothers shall give sucke to their children . 4. To parents correcting their children . 5. To comfort them in the want of children . 6. To children obeying their parents . 9. For company , that we shall reap good by the society of the godly . THE FIFTH BOOKE . CHAP. I. Promises in regard of others . The Church in generall , or particular Churches , as publike Assemblies . 1. GOD will defend the Church , and all the faithfull . THE gates of Hell shal● not prevaile against it , Matth. 16.18 . GOD is in the mid●● of the Church , therefore it shall not fall , Ps. 46.5 . I the LORD doe keepe it , I will water it every moment : least any hurt it , I will keepe it night and day , Esay 27.3 . As the mountaines are round about Ierusalem , so the LORD is round about his people from hence forth , and for ever , Ps. 125.2 . See Esay 4.5 , 6. Psalm . 46. whole , 124 , & 125. Psalmes , Psal. 132.13 . to 17. Psal. 89.15 , 16 , 17 , 18. Zach. 9.16 . GOD hath made promises unto the publike assemblies , of his speciall protection . Looke upon Sion , the city of our solemne f●asts ; thine eyes shall see Ierusalem , a quiet habitation , a Tabernacle that cannot be removed , &c. Es●y 33.20 , 21. See ver . 16. This was one reason why David so esteemed of GODS Tabernac●es , Ps. 84.11 . For the LORD GOD is a sunne and shield unto us . 2. GOD hath promised to be present with his Church and people in a speciall manner . There are promises , 1. Of the presence of CHRIST , Matth. 18.20 . & 28.20 . 1 Cor. 5.4 . Rev. 2.1 . Esay 31.9 . 2. Of the presence of the HOLY GHOST Esa. 59.21 . GOD hath made promises to the publike assemblies of his speciall presence . In this respect the Prophet calleth , Sion the habitation of GODS house , and the place where his honour dwelleth , Psal. 26.8 . Psalm . 132.14 . in this respect the place of GODS publike worship , is called the face of GOD. The Synagogues were called the houses of GOD , Psalm 83.12 . This promise is also made to our Assemblies as well as theirs , Matth. 18.20 . Where two or three are gathered together in my name , there am I in the midst of them , Rev. 2.1 . CHRIST walkes in the midst of the seven golden candlesticks . 3. GOD hath p●omised his speciall blessing to publike assemblies . In all places where I record my name , w●ll I come to thee and blesse thee . Exod , 20.24 . GOD hath p●omised Temporall blessings to such as do love and frequent the Assemblies . No good thing will he with-hold from them that walke uprightly , Psalm . 84.11 . David makes this one reason of his love to GODS Tabernacles , but the chiefe reason why he so esteemed them , was this , the LORD will give grace and glory , and 133.3 . For there ( in Sion ) the LORD appointed the blessing and life for ever . The LORD shall blesse thee out of Sion , Psalm . 128.5 . We shall be satisfied with the goodnesse of thy house , even of thine holy Temple , Ps 63 , 4. See Psalm . 36.8 , 9. & 92.13 , 14. 4. GOD will deliver the Church out of trouble . Thou shalt see peace upon Israel . Ps. 128.6 . Thou shalt see the good of Hierusalem , all the dayes of thy life , verse 5. The LORD will not cast off his people , nor forsake his inheritance . Ps. 94.14 . Thus saith the LORD , after seventy yeares be accomplished at Babylon , I will visit you and performe my good word towards you , in causing you to returne to this place . For I know the thoughts that I thinke towards you , saith the LORD , thoughts of peace , to give you an expected end , Jerem. 29.10 , 11. They shall sit every man under his vine , and under his fig-tree , and none shall make them afraid for the mouth of the LORD 〈◊〉 Hosts hath spoken it . Many nations are gathered against thee , but they know not the thoughts of the LORD : For he shall gather them as the sheaves into the floore , Micah 4.4 , 11 , 12. When thus it shall be in the middest of the Land amongst the people : there shall be as the shaking of an Olive-tree , and as the gleaning grapes when the vintage is done , Esay 24.13 . See Esay 61.10 . Deut. 4.29 , 30. Jeremy 33.6 . Jeremie 31.12 . Esay 27.5 , 7 , 8 , 9. CHAP. II. Promises . 1. Against the seductions of Antichrist . 1. THE faithfull are of GOD , and overcome Antichristian Seducers , 1 Iohn 4.4 . 2. The Elect cannot be seduced . Mat. 24.24 . Promises . 2. For the d●struction of Antichrist . The ten hornes which thou sawest upon the beast , these shall ha●e the whore , and shall make her desolate and naked , and shall eat h●● flesh , and shall burne her with fire . Rev. 17.16 . There is a promise that Babylon shall bee cast into the Sea as a milstone , Rev. 18.21 . And a mighty Angell tooke ●p a stone like a great mill-stone and cast it into the Sea , saying , thus with violence shall the great city Babylon be throwne downe , and and shall be found no more at all . Each word almost hath a gradation ; in that an Angell , a strong Angell , taketh a stone , and a great stone , even a mill-stone , which he letteth not barely fall , but casteth and with impetuous force , thrusteth in the bottome of the Sea whence nothing ordinarily is recovered , much lesse a mill-stone , thrust from such a hand , and with such force . CHAP. III. Promises . For calling the Jewes . THere is a promise made of calling the Jewes unto CHRIST , and causing them to turn from their transgressions , The Redeemer shall come from Sion , and unto them that returne from transgression in Jacob , Esay 59.20 . They shall be graffed in againe , for GOD is able to graffe them in , as it is written , there shall come out of Sion a deliverer , and shall turne away ungodlinesse from Jacob , Rom. 11.23 , 26. Before the second comming of CHRIST , the Jews shall be converted and become a most famous Church againe : and they shall be the meanes of the salvation of all the Elect , that shall remaine to be converted among the Gentiles , as the Apostle plainly teacheth there 25 , 26. verses , I would not Brethren that yee should be ignorant of this mystery , that blindnesse in part is happened to Israel , untill the fullnesse of the Gentiles be come in , and so all Israel shall bee saved . In Hosea there are most sweet and comfortable promises to the Jewes . 1. Of delivering them out of misery , and making them to flourish againe , comparing their wretched estate to death , and their delivery to a resurrection , Hos. 13.14 . 2. A promise of their repentance and turning unto GOD , Hos. 14.2 , 3. 3. Of the forgivenesse of sinnes , peace , reconciliation , verse 4. 4. Of a glorious Church . 5 , 6 , 7 , 8. verses . These promises which GOD hath made unto that nation , that he will call them , and make them his people againe , should provoke us to pray for them , as they did for us , Cant. 8.8 . CHAP. IV. Promises . For bringing in the Gentiles . THus saith the Lord , Behold I will lift up my hand to the Gentiles , and set up my standard ( i.e. the Gospell ) to the people , and they shall bring their sonnes in their armes , and thy daughters shall be carried upon their shoulders , and Kings shall be thy nursing Fathers , and Queenes thy nursing Mothers : that is , GOD will stirre up the Princes of the Earth to be a protection to it , and to shrow'd it under the wings of their authority . The Apostle Iohn speaking of the new Jerusalem , saith , the Kings of the earth shall bring their glory to it , Rev. 21.24 . Other sheepe I have ( saith our Saviour , meaning the Gentiles not yet called ) which are not of this fold , them also must I bring , and they shall heare my voyce , and there shall be one fold and one shepheard , Joh. 10.16 . And the Gentiles shall come to thy light , and Kings to the brightnesse of thy rising . The aboundance of the Sea shall be converted un●o thee , the forces of the Gentiles shall come unto thee . Who are these that fly as a cloud , and as the doves to their windowes ? they are the words of the Church , wondering , as it were at the sight of such a propagation , as a cloude and Doves : it is a prophesie of the Gentiles converted , they fly as a cloud , that is , most swiftly , and shall in such f●ocks come into the Church , as if a whole flight of Doves driven by some hawke or tempest , should scoure into the Columbary and rush into the windows . The Prophet Esay almost in every Chapter speaketh of the vocation of the Gentiles , as the 2. & 9. the 11. the 18. the 42. and 45. See 49. Chap. 12. and Chap. 54.1 . And Chap. 65.1 . Amos 9.11 , 12. Ephes. 2.12 , 19. John 12.32 . CHAP. V. Promises . To Magistrates . THe LORD makes expresly this promise unto a godly King , that if he decline not from the commandement to the right hand or to the left , he shall prolong his dayes in the kingdome , he and his sonnes in the midst of Israel . Deut. 17.19.20 . His enemies will I cloath with shame , but upon himselfe shall his crowne flourish , Psalme 132.18 . Promises , to Ministers . 1. Extraordinary , the Apostles . 2. Ordinary , all faithfull Ministers . Promises to the Apostles . 1. To worke miracles , Mar. 6.17 . That promise was made by CHRIST unto his Church to be fullfilled immediately after his ascension . It extended only to the times of the Primitive Church , and to such as then lived , Perkins . 2. To cast out Divels , Mat. 10.1 . 3. The Spirit promised to le●de them into all truth , Iohn 16.13 . so that they were free from errour in doctrine . Promises to faithfull Ministers . 1. For sufficiency and a competent measure of the blessings of this life . GOD promiseth this as a blessing to his Church , that in the plenty and aboundance he would give to his people , his Ministers also should be plentifully provided for : And I will satiate the soule of the Priests with fatnesse , and my people shall be satisfied with goodnesse , saith the Lord , Ier. 31.14 . Levi hath no part nor i●heritance with his brethren , the LORD is his inheritance , according as the LORD thy GOD promised him : Deut. 10.9 . 2. Of protection and deliverance from trouble . I will cloath her Priests with salvation , Ps. 132.16 . I am with thee ; saith the LORD to Ieremy , to deliver thee . Ier. 1.18 , 19. See 7. & 8. verses , Jer. 15.19 , 20. & 20.11 . Ezek. 2.6 . & 3.9 . He holdeth the starrs in his right hand , Rev. 2.1 . by which is signified his power in protecting and governing his Ministers . 2. GOD will take their part against their enemies and revenge their wrongs . He suffered no man to doe them wrong , yea he reproved Kings for their sakes , saying , Touch not mine Annoynted , and do my Prophets no harme , Ps. 105.14 , 15. Hitherto belongeth that benediction and propheticall prayer that Moses made for Levi : Blesse LORD his substance , and accept the worke of his hands , smite thorow the loynes of them that rise against him and of them that hate him , that they rise not again , Deut. 33.11 . 4. GOD hath promised to give good successe to their labours . He walketh in the middest of the seven golden candlesticks , Rev. 2.1 . by which action is noted , his presence in the middst of his Church , guiding and blessing his Ministers with all the members therof . Loe I am with you alwayes , even unto the end of the world , Matth. 28.20 . CHRIST was present with his Apostles , and now is with their Successours by his protection of their persons , and co-operation in their worke . But if they had stood in my counsell , and had caused my people to heare my words , then th●y shoul● have turned them from their evill way , and from the evill of their doings . Jeremy 23.22 . 5. Their reward shall bee great . They shal receive a crowne of glory that fadeth not away , 1 Pet. 5.2 , 4. Their reward is with God. Esa. 49.4 , 6. They shall agree together , and joyne force against the common Adversary . It is promised , as a blessed fruite of the Gospell , That Ephraim shall not envy Iudah , and Iudah shall not vexe Ephraim : But they shall fly upon the shoulders of the Philistines towards the West . CHAP. VI. Promises . To Masters of families and godly Servants . IN ordering and guiding the affairs of our family , wee should depend by faith upon GODS blessing . See Ps. 127. Promises to godly servants . 1. They have a generall promise , 1 Tim. 4.8 . 2. More speciall ones . Servants , be obedient unto them that are your masters , &c. Knowing that whatsoever good thing any man doth , the same shall he receive of the LORD , whither he be bond or free : whatsoever yee doe , doe it heartily as to the LORD and not to men , knowing that of the LORD yee shall receiv● the reward of inheritance : for yee serve the LORD CHRIST , Col 3.23 , 24. The Apostle Peter shews that a poore servant when he suffers hard words and ill usage from his master , doth herein find acceptation from GOD , ● Pet. 2.19 . GOD hath promised to the faithfull , to keepe their houses , and blesse them in their going out and comming in . It is a speciall blessing oft promised to the godly , that their habitation and dwelling shall prosper , Pro. 3.33 . that GOD will make the habitation of their righteousnes prosperous , Job 8.6 . yea that they shall know and feel , that peace shall be in their tabernacles , Job 5.24 . There shall no evill befall thee , neither shall any plague come nigh thy dwelling , Pro. 14.11 . The tabernacle of the upright shall flourish , the house of the righteous shall stand , Pro. 12.7 . GOD keepes such a fence about them , and their houses , and all that they have , as Satan cannot hurt them , Iob 1.10 . Blessed shalt thou be when thou commest in , and blessed shalt thou be when thou goest out , Deut. 28.6 . The LORD shall preserve thy going out , and thy comming in , from this time forth and even for evermore Ps. 121.8 . It is the protection of GOD that keeps our houses from the calamities of fire within , and lightening from Heaven , and from the annoyance and molestation of evill spirits , and other judgements ; governours of families should therfore put sinne farre from their Tabernacles , Job 22.23 . CHAP. VII . Promises . To Husband and Wife . IF the Husband or wife be godly , they have a promise from the Lord for their comfort . David bestowes a whole Psalme upon them to this purpose , viz. 128. the summe whereof was this , that he should eat the labours of his hands , that he is well , and should be happy : that his wife should be as the fruitfull vine upon the walls of his house , comfortable as well as fruitfull : that his children should be like the olive branches round about his Table : profitable and beneficiall as well as many ( those are of the best fruits , the one for chearing the heart , the other for clearing the face , Psal. 104.15 . the one for sweetnesse , the other for fatnesse , Iudg. 9.13 . ) that he should see Hierusalem in prosperity all his life long , that he should see his childrens children ( as Iob 42.16 . ) and peace upon Israel . See also Prov. 31.28 . and 30. verses . promises made to the vertuous woman , and Proverbes 11.16 . Promises . Concerning children . GOD promiseth the godly , 1. To give them the fruit of the wombe . It is promised , as a blessing and favour of GOD to his people , to multiply their seed , and to make them fruitfull . I will make you fruitfull and multiply you , Lev. 26.9 . He will blesse thee , and multiply thee . There shall neither be male nor female barren among you , Deu. 7.13 , 14. The like is , Deu. 6.3.8 . ● . & 28.11 . Thy seed shall be great , and thine off-spring as the grasse of the earth , Job 5.25 . Thy wife shall be as a fruitfull vine by the sides of thine house , thy children like olive plants round about the table . Lo thus shall the man be blessed that feareth the LORD . Thou shalt see thy childrens children , Ps. 128.3 , 4 , 6. See Esay 48.19 . Ps. 115.14 . & 127.3 . Ps. 113.9 . These promises may aboundantly suffice to settle the minds and hearts of any true beleever , under this tentation of griefe for want of children , that assuredly GOD will fulfill their desire , if it be good for them . 2. To blesse their children every way , 1. With outward things . 2. In their soules . GOD hath made a free and gracious Covenant with the beleeving Parents , and their posterity , Gen. 17.7 , 9. Act. 2.39 . Ier. 32.39 . He hath promised to blesse their children every way , He will blesse the fruit of thy wombe , Deut. 7.13 . This is intended in all those places , where it is said , I will be the GOD of thy seed , which was said to a Abraham the father of the faithfull , Gen. 17. and belongeth to all b beleevers . The just man walketh in his integrity , his children are blessed after him , Pro. 20.7 . 1. GOD will blesse them with outward things . Personall goodnesse is a good means to bring safety , honour , wealth , and many comfortable blessings upon posterity . Exod. 20.6 . Their children and childrens children to many generations shall be blessed . Ps. 37.25 , 26. Pro. 11.21 . His seed shall be mighty upon the earth , the generation of the upright shall be blessed , Ps. 112.2 . His seed shall inherit the earth , Ps. 25 , 13. Ps. 37.29 . A good man leaveth an inheritance to his childrens children , Pro. 13.22 . 2. GOD will blesse them in their soules . I will powre my Spirit upon thy seed , Esa. 44.3 , 4. Thy children shall be taught of the LORD , and great shall be the peace of thy children . Esay 54.13 . If we know our selves to be GODS children , we may be assured ( saith one * ) that some of our posterity shall be so likewise . They are foederati in GODS Covenant , by meanes of their Parents , whom when GOD received into the Church , he received them with this promise , I will be thy GOD , and the GOD of thy seed . Good Parents though they be poore , leave their children a good patrimony , for they have laid up many prayers for them in heaven , and they leave them GODS favour for their possession ; this is urged therefore as a motive by the HOLY GHOST to provoke Parents unto all righteousnesse , Deut. 5.29 . It is promised as a blessing , that mothers shall give sucke to the children that they beare . GOD shall blesse thee with the blessings of the breasts and of the wombe , Gen. 49.25 . Promises . To Parents correcting their children . The rod and reproofe give wisdome : correct thy son , and he shall give thee rest , yea he shall give delight to thy soule , Proverbs 29.15 , 17. Hold not correction from thy childe , for if thou beatest him with the rod he shall not die . Thou shalt beate him with the rod , and shalt deliver his soule from Hell , Pro. 23.13 , ●4 . Foolishnesse is bound in the heart of a childe , but the rod of correction shall drive it farre from him , Pro. 22.15 . Promises to comfort them in the want of children . To them will I give in mine house , and within my walls , a place and a name better then of sonnes and of daughters ; I will give them an everlasting name , that shall not be cut off , Esa. 56.5 . Promises . To children obeying their Parents . Honour thy Father and thy Mother , that thy dayes may be long upon the Land which the LORD thy GOD giveth thee , Exod 20.12 . The Apostle , Ephes. 6.2 . saith this is the first Commandement with promise . The second Commandement hath a Promise annexed unto it , and a large one , of shewing mercy unto thousands , to them that love GOD , Exod. 20.6 . The Greeke * word used by the Apostle , properly signifieth an affirmative precept , as our English word [ Commandement ] doth , of the affirmative precepts it is the first with promise ; Secondly , the promise in the second Commandement is only a generall promise made to observers of the whole Law , and therfore he useth the plurall number [ Commandements ] and saith in the generall shewing mercy to thousands , but this is a speciall promise made to them that keep this particular Commandement : that it may be well with thee , and thou mayest live ; this answer is given by many Learned Divines . It followeth , ver . 3. That it may be well with thee , and thou maist live long on the Earth . The promise mentioned before in generall , is particularly set down . Whatsoever belongeth to a mans well-fare and wel-being in this life is here promised , saith D. Willet . All manner of blessings , Spirituall and Temporall , belonging to soule and body , concerning this life and the life to come , make to a mans well-being ; but temporall prosperity is here principally intended , saith Doctor Gouge . And Ieremiah saith unto the house of the Rechabites ; Thus saith the LORD of Hosts the GOD of Israel , because yee have obeyed the commandement of Ionadab your father , and kept all his precepts , and done according unto all that he hath commanded you : Therfore thus saith the LORD of Hoasts , the GOD of Israel , Ionadab the sonne of Rechab shall not want a man to stand before me for ever . My sonne , heare the instruction of thy father , and forsake not the law of thy mother . For they shall be an ornament of grace unto thy head and chains about thy neck , Prov. 1.8 , 9. See 6.20 . CHAP. VIII . Promises . For Company . That we shall reap good by the society of the godly . HE that walketh with wise men , shall be wise , Prov. 13.20 . Then they that feared the LORD , spake often one to another , and the LORD hearkened and heard it , and a booke of remembrance was written before him , for them that feared the LORD , and that thought upon his name . And they shall be mine , saith the LORD of Hosts , in that day when I make up my Iewels , and I will spare them as a man spareth his owne sonne that serveth him . Where two or three are gathered together in my name , there am I in the midst of them , Mat. 18.20 . FINIS . An Alphabeticall Table of the principall things contained in this Treatise . A. ABsolute promises , pag. 12. Adoption , promises of it , 289. 2. To it , 291. Afflictions , promises to prevent them , 155 , 156. Or qualifie them if they do come , 157 , 158. Affliction is momentary , 159. GOD afflict● his children for their good , 161 , 162. Afflictions are tryals , 163. Afflictions purge sin , 165 , 166. and quicken graces , faith , hope , patience , 168. GOD promiseth to help his to bear afflictions , and in due time to remove them , 169 , 170. The use of faith in respect of Gods promises concerning afflictions , 173. to 176. Alms-giving , promises to it , 402 , 403. Angels guard the godly , 272. Antichrist , promises against him , 434 , 435. Apostles , promises to them , 441. Application of the promises , 30 , 72. Means to apply them , 32 , 33. Rules to be observed in applying them , 41. Examples of such as have applied them 35 , & 74. The divel would hinder the faithfull from a right applying of them 37. The wicked misapply them , 39 , 67 , 74 , 75. Assurance , 74 , 75 , 306 , 307. B BAckesliding , comforts against it , 243 , 244. Baptisme , promises to it , 393. Barrennesse , comforts against spirituall barrennesse , 262 , 263. Blesse , GOD will blesse all outward things to his children , 212 , 213. Blessings by CHRIST to the godly , 280. Body , promises to Gods children in respect of the Body , 198. Bounty , promises to bounty to ●ODS Ministers , 406. Buriall , 420. C CAlling , promises to diligence in a calling , 209 210. Effectuall calling , 280 , 281. Captivity , comforts against it , 187 , 188. Children , promises concerning children , 449 , &c. Promises to children obeying their Parents , 454 , 455. Christ , promises belong to him as Head of the Church , 104 , &c. Promises of Christ , 274 , 275. Church , promises to the Church in generall or particular Churches , 428 , &c. Company , a promise to those that dislike evill company . 232. Promises to good company 457. Conditionall promises , 15 , 16 , 59 , 60. Conference , promises of and to it , 41 , 42. Confession of sinne , promises to it , 332 , 333. Confidence , promises of and to it , 309 , &c. Conversion , promises of and to it , 347 , 348. Correction , See Afflictions . GOD corrects in great wisdom and in love , 157 , 158. They are blessed whom the LORD correcteth , 161 , &c. Promises to correction of children , 453 , 454. Covenant is mutuall between God and us , 94.95 . What the word covenant signifies , 111 , 112. How it is taken in Scripture , 113. The definition of a covenant in generall , 114 , 115. The division of a covenant in generall , 114 , 115. The covenants of works and grace , ●15 , 116. their severall appellations , agreements , and differences , 116 — 219. Why the Covenant of grace is called a Covenant and Testament ▪ and why it is termed old and new , 126 , 127 , 128 , 129. How the old Covenant made with the Jews agrees and differs from the covenant of works 129 , 130 , 131. How the old and new covenant or Testament agree and differ , 132 , 133. The covenant of grace handled in a speciall manner , as it is a cluster of all the promises , 137 , 138. The priviledges of those that are in Covenant with GOD , 140 , &c. How to know whether we be in Covenant with GOD , 144 , 145. What use we are to make of the covenant , 146 , 147. &c. Covetousnesse , promises against it , 233. D DAngers , see Afflictions . Damnation , promises against it , 415. De●f●nesse , comforts against spi●i●●all deafenesse , 240. 〈◊〉 comforts against the feare of death , 417. and the feare of untimely death , 419. Delighting in GOD , promises of it , and a promise to it , 410 , 411. Desertions , comforts to GODS people in spirituall desertions , 265 , 266. Desire , promises to such as unfainedly desire grace , 308 , 309. Distractions , comforts against them , 251 , 252. Duties , GOD hath promised to assist his children by his Spirit in holy duties , 368 , 369. he will also accept the services of his children , and reward them . 371 , 372. E ELect , the promises belong to them only , 180 , &c. Estate , promises to Gods children for their outward estate , 205 , 206 , 207. Eternall life , promises of it , 423 , 424. Evills , promises against evils in the world , 231 , 232. Comforts to the godly for evils of good done , 252 , 253. Self - examination , promises to it , 399. Excellency of the promises , 18 , 19 , &c. Experience of God in his promises , confirmeth faith , and nourisheth hope , 46 , 47. &c. F FAith , promises of and to it , 303 , 304. How Faith and hope agree and differ , 6 , 213 , 314 , 315. How Faith and presumption differ , 39 , 40. Live by Faith , 34 , 35. Gods promises are faithfull , 15 , 77 , 102 , 103. Falling away , comforts against fears of falling-away , 253 , 254 , &c. Famine , promises for helpe in famine , and deliverance from it , 184 , 185 Fasting , promises to it , 396. Feare , promises of and to it , 324 , 325 , 326. Food , promises of it , 204 , 205. Forgetfullnesse , a promise against it , 249. Forgiving iniuries , promises to it , 322 , 323. Forgivenesse of sinnes , promises of it , 282 , 283. &c. Frailties , comforts in regard of slips and frailties , 241 , &c. Free , Gods promises are free . 65 , 66 , 67 , 68. G GEnerality of the promises , 68 , 69 , 70. Gentiles , promises for bringing them in , 438 , 439. Give , promises to liberall and chearfull giving , 405. Godlinesse , promises to it , 411 , 412. Godly , promises to them , 412 , 413. Glorification , promises for the glorification of our soules and bodies , 423. Glory , promises for the glory of heaven , 425 , 426. Growth in grace , promises of and to it , 365 , 366 , 367. H HEalth , promises of it , 200 , 201. Honour , promises of it , 196. Hope , what it is , 312 , 313. Promises of and to hope , 313 , 314. The agreement and difference betweene Faith and Hope , 6.313 . Hope is preserved by a consideration of foure attributes in God , 315. House , GOD hath promised to keep the houses and habitations of the godly , 446. Humility , promises to it , 349. Husband , promises to him , 448 , 449. I IEwes , promises for calling them , 436 , 437. Ignorance , comforts against it , 238 , 239. Imprisonment , promises to those that are imprisoned for the Gospel , 228 , 229. Indisposition , comforts against it , 251. Infirmities , comforts against them , 235 , 236 , &c. Ioy , promises of it , 316 , 317. &c. Iudgement , promises concerning the last judgement , 422. Iustification , promises of it , 281. K KIlling of sin , see mortification . Knowledge , promises of and to it , 300 , 301. L LAmenesse , comforts against spirituall lamenesse , 244 , &c. Law , 115 , 116. Liberality , promises to liberality to the Saints . 405 , 406. Long life , promises of it , 198 , 199. Lords supper , promises to it . 194. Losses for Gods cause , promises to those that loose outward things and life it self for Christ , 229 , 230 Love , comforts to such as are troubled with doubts and fears of loosing Gods love , 248 , 249. Promises of Gods love to us , 268 , 269. A promise of our love to him , 319 , 320. P●omises to the love of Christ , 327 Promises to the love of our brethren and enemies , 322 , 323. Promises to such as love the word , 387. M MAgistrates , promises to them , 440. Masters of Families , 445. Meanes , comforts to those who are troubled for want of the meanes , 261 , 262. Meditation in the promises , 32. Promises to Meditation , 398 , 399. Meeknesse , promises of and to it , 350 , 351. Ministers , promises to faithfull Ministers , 441 , 442 , 443. Mortification , promises of and to to it , 340 , 341 , &c. Mothers , a promise that they shall give suck to their children 453. Mourning for sin , see sorrow . N NAme , promises of a good name , 198. Nature of the promises , 1. to 8. O Oath , promises to a lawfull oath . 395. Obedience , promises of and to it , 327. to 330. Promises to willing and generall obedience , 331. Oppression , promises against it , 189. Ordinances , promises to the Ordinances of GOD generally , 373. P PArents , promises to give them children , and to blesse them e-every way , 449. to 453. Promises to comfort them in the want of children , 454. Patience , a promise of it , and promises to it , 352 , 353. Peace , promises of outward and inward peace , 359 , 360. Promises to peaceable men , or peace-makers , 203. marg . Persecution , promises to those that are persecuted for the profession of truth , 221 , 222. Promises to those that are persecuted for practice of good , and for both together , 222 , 223. Perseverance , promises of and to it , 330. Plenty , see wealth . Ponder , what it is , 32. Possession of the Divell , see witchcraft . Poverty , promises in regard of it , 181 , 182. Practice , promises to the practice of the word , 388. Promises to those that suffer for the practice of good , 222. Praising God , promises of and to it , 397. Prayer is a means to apply the promises , 33 , 34. Prayer is to be grounded on Gods promises 49. to 60. Promises to give the godly hearts to pray , 374. Promises to help them to pray , and to heare their prayers , especially in trouble , 374. to 380. Promises to prayer , 381 , 382. Promises to fervent , secret , private and publick prayer , 382. to 385. Preaching , promises to it , 386. Presence , promises of Gods gracious presence with the godly , 269. Promises , the nature of them . 1. to 8. How distinguished from commandements and threatnings , and from purposes , 1 , 5. The explanation of the word , and the acceptations of it in Scripture , 1 , 2 , 3. The definition of a Promise in generall , 3. The divine Promises diversly defined , 5. The division of a Promise in generall , and of the divine Promises , 3 , 4 , 11 , to 16. Promises are the grounds of our hope , and objects of our Faith , 6 , 7. The order wherin faith layes hold on the Promises , 8 , 9. The excellency of the Promises , 18 , to 26. The right use of the Promises , 26 , 27. Generall and particular rules directing us how to use them , 5 , 28 , to 62. How spirituall and temporall things are promised , 15 , 16 , 56. to 59. God must be sought to for the performance of his Promises , 60 , 61. The properties of the Promises , 63 to 9● . The manner how God performeth his Promises , 96. He delayeth the fullfilling of his Promises , 56 , 98 , 99 , 100. The persons to whom the Promises belong , 104. to 110. Prosperity , promises of it to the godly , both to their persons and purposes , 207 , 208. Providence , promises of Gods speciall Providence over his people , 270 , 27● . R RAiment , promises of it , 204. Reading of the word , promises to it , 386 , 387. Reconciliation , promises of it , 289. Redemption , promises of it , 280. Repentance , 331. Promises 1. of it , 2. to it , 18. Reproaches , promises to those that are reproached for both truth and goodnesse , 224 , to 227. Reproofe promises to it , 402. Resurrection , promises of it , 420. Righteousnesse , promises to make us righteous , 288. promises to righteousnes , 353 , 354 , 355. S SAbbath , promises to those that sanctifie it , 399 , 400. Sacraments , a division of all the Sacraments . 119 , 120 , 121. promises to the Sacraments in generall 393. Safety , promises of it , ●01 . Salvation by Christ , 278. Sanctification , promises of and to it , 294 , to 298. Scandales , promises against them , 233. Scarcity , see famine . Seeking of GOD , promises to it , 407 , 408. Servants , promises to godly servants , 4●6 , 447. Sicknesse , promises in regard of it , 180. Sin , comforts in case of dismaiednesse under many and strong corruptions , 259 , 260. Sleep , promises of quiet rest and safety in the night , 203. Sorrow , promises of and to godly sorrow , 334. to 339. Spirit , promises of the Spirit , 291 , 292. A promise to those that have the Spirit , 293. Spirituall promises , 215. Spirituall graces promised , 300. How spirituall things are promised , 15 , 55 , 56 , 57. Strength , promises of bodily strength , 201. Successe , see prosperity . Suffering , see persecution . T TEachers , comforts to those who have no teachers , or such as are bad , 261 , 262. Temporall promises in regard of evill things , 155. in regard of good things , 190. to 193. Temporall things how promised , 16 , 58 , 59. Temptations from the Divell and flesh , promises against them , 215 , to 220. Threatnings , 2 , 38. Testament , see Covenant . Tillage , promises to it , 209. marg . Tithes , a promise to paying of them , 407. Truth , comforts to such as suffer for the profession of the truth , 221 , 222. Turning from sin , promises of and to it , 346 , 347. V VNcheerfullnesse , comforts against it , 250 , 251. Vocation , see effectuall calling . Vprightnesse , promises of and to it , of all sorts , 355 , 356. Vse of the promises , 20. to 62. Vse of faith in respect of afflictions , 174. to 178. W WAiting on God , promises to it , 409 , 410. A promise to such as wait for the word , 388. Warre , promises to preserve from it . 186 , 187. Watchfullnesse , promises to it , 400. Weak , comforts to weak Christians 244 , to 247. Wealth , promises of it , 205 , 206. Wise , promises to her , 448 , 449. Wisdome , see Knowledge . Witch●raft , a promise against it , 189 Word , promises that Gods children shall hearken to it , and to them that doe hearken to it , 388 , 389. World , promises against evill in the world in generall , 231 , 232. Worldly cares , see covetousnesse . Z ZEale , promises to it , 361. FINIS . Notes, typically marginal, from the original text Notes for div A47631-e240 * As Paula & Marcella were to Ierome , so is your Ladyship to those iudicious persons , which resort unto you , a great Questionist , & they to whom you propound your doubts do tam proficere quam prodesse , as well benefit by you , as benefit you . Quis virtutē amp●ectitur iosam , praemisi tollas , In●ë Sat. 10. He that beleeves not the iud●ements will never sticke to do any evill , he that believes not the Promis●s wil never be forward to do any good Esa. 12.3 . Esay 66.11 . 3 Ep of Iohn 2. Rom. ●5 . 1 ▪ Notes for div A47631-e2680 Rom. 3.12 * Pudeat illos ( saith Tully ) qui ita in studijs se abdiderunt , ut ad vitam communem nullū fructum proferre possint . Paulum sepultae distat inertiae C●lata virtus . Hor l. 4. Carm. od 9 Trisle mortalitatis privilegiū est , &c. Euphormio . Notes for div A47631-e24380 Book 1. Perkins on 2. Hab. 4. Faith in the Commandements ( saith Dike ) breeds obedience , in the Threatnings feare , in the Promises Comfort . The Greek words for Promise in the New Testament are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is tendred in the English a Message , 1 Ioh. 1.5 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncius , but most Vsually a Promise , Ephes. 3.6 . 1 Ioh 7.25 . and often in the Galatians , it signifieth gratu●●am ultrenamque promissionem , a free and willi●g Promise , as both Budeus and Beza have observed , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Pet ... 4. w●ich properly signifieth a Publike Promise made is foro , before many , ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est , nunciare , edicere . The Latine , 1. Promissien● & promissi● ( whence comes the frenc● word promesse , and the english promise ) à pro & nutto , praemittitur enim promissiorei praesiandae . 2. Pollicuum or pollicitatio , which also signifieth a free Promise it commeth of polliceor , and that of porro & liceor . Pollicem●● spoute , promittimus rogati , saith Ser●ius on Virg. 3. Sponsi● , from Spondere , quasi sponte dicere , saith Scaliger . Illyric . clav . Script . Rom. 4.16 . Gal 3. ●8 As often as S. Paul compares the Law with the Promise , hee makes a comparison betweene the Law and Gospell Illyric . ubi Supra . Promissio interdum idem vales quod res promissa Piscator . Act. 1.33 , 18 , 19 & 7.17 . & 26.7 . See Heb. 9.15 . & 11.9 , 17 , 3● , 39. The definition of a Promise in generall . Promissio Dei est denunciatio suturorum honorum nobis dandorum , u● ex ea consolationem habeamus , & siducia nos●ra in V●um confirmetur . Polanus . Faith and Hope agree in their ground . both of them are grounded on Gods promises ; but Fides credit promissioni divinae , spes patienter expectat praestationem promissionis , saith Polanus . Faith beleeves the truth of GODS promises : Hope waiteth till GOD manifest and accomplish His truth . Heb. 11.10 . Praesumendo sperant , & sperando pereunt . Heb 11.11 . Premissiones vocantur obiectum fidei per melonymiam adiu●cti . The obiect of faith is Christ , or the Gospell and the promises therof . The order wherin faith laies hold upon the promises . Ioh. 3.16 . ● Cor. 1.20 . Obiect . Answ. Obiect . Answ. * The Promises of the Law are directed and made to the person of every man ; particularly those of the Gospell are first directed and made to Christ , and then by consequent to them that are by faith ingrafted into him . Perk The Evangelicall Promise is called the promise of Grace ; because it is freely given , and freely performed , and the Promise of the Spirit , Gal. 3.14 . because the Spirit is bo●h the Author and app●ier of it Promissiones Evangelij praestantiores Legalibus dicuntur , primò quia conditio Legis est , Hoc fac & vive● , id quod simpliciter imp●ssibile est , quando lex nos invenit peccatores , nec ullum relinquit ●oenitentiae locum , quod facit Evangelium . Deinde verò promissiones Evangelij habent comitem essi aciam Spiritus Sancti a●ul electo● , promissiones Legales apud neminem . Tertio promissio Evangelij complectitur donum perseverantiae . Promissio Legis minimè . Quartò promissiones Legis sum obscurae , Evangelij sole meridiano clariores . Quintò promissiones Legale● pertinent ad solos Iudaeos , promissiones Evangelij indiscriminatim ad omnes . Denique , promissio Legis est ●ossessio terrae Chanaan , sen vita beata in illius possessione . Promissio Evangelij est vita beata in coelis de genda . Cameron . What hee prom●seth to any , he promiseth to all in an equall estate . Iam. 5.11 . That there shall be no waters of a floud to destroy all flesh , Gen. 9 11 , 15. a Psal. 84.11 . No goo● thing doth he wit●hold , Psal. 34. ● . They shall want ●othing ( that is good ) They are good in them●elves , not alwaies good for us . * Luk. 16.20 b The evill of troubles shal not ●urt them , Iob 5.19 . Psal. 23.4 . Ioh. 17.15 . c The godly shall be delivered from the evill of temptation and persecution So that promise , Rev. 3 10. is to be understood . Po●an . Syntag . The Lord calleth them the bands of love , Hos. 11.4 . * To them pertained the promises made to the Patriarkes touching the Messias . Rom 9.4 . Perkins . The promises which were of two sorts , either temporall , as touching the inheritance of the land of Canaan , or Spirituall of the Messiah , Gryneus : Both Legall promises and Evangelicall Pet Ma●t . Pareus Bo●h ●f this l●fe and the next Pellicā These promises first belonged to them , and upon their reiecting they were fulfilled upon the Gentiles , ●s●nder . a Fortas●is epithe●um [ pretiopa ] nonnullum respectū habit ad prenū sanguinis Christi , & meritorū eius . Lorinus in locum . b Quaelibet divinae promissio est dilectionis Dei erga nos testimonium . Calv. l. 3. Iustit . c. 2. c Excellentiā promissionum inde ostendit , quòd nos tandem effician● naturae Divinae consortes . Calvin on this place of S. Peter . d Piscator in locum . If the promise● be so sweet , what swee●nesse shall we find in the performance of them , 1 Cor. 2.9 . e Cardan subtil l. 7. Ioseph . Anti● . l. 3. c. 9. Pro. 31.10 . Pro. 8.11 . Promises in our hearts ( saith one ) are better then pearles or pretious stones in our chests . * Psal. 6. Psal. 22. Psal 51. Pierre du Moulin de L' Amour Divin . Bolton his Instructions for a right comforting afflicted consciences . Page 345. Page 346. Page 397. 1 Tim. 1.15 . D. Preston of the New Covenant . Thus saith the Lord , ver . 12. Alludit ad infantes ●ugente , quos maetres quietant & solātur , applicando eis uberibus , ut sugen●o stere desinant Cor. a Lap. in locum . We are to praise God for his promises : 1. Tey are good things . 2. They shall be accomplished in a conve●ient season , and this duty have the Saints practised , Luke 1.46 . Heb. 11.13 . 2 Cor. 6.17 , ●8 & 7. Chap. v. 1. Iob 22.21 , 2● . Heb. 12 , 3 , 5. Faith applies and app●o●riates Ch●ist in 〈…〉 to ●nes selfe . He loved me and gave hims●lfe for me , Gal. 2.20 sai●h S. Paul in the person of all beleevers . When Thomas said , My Lord , and My God , Chr●st answered that he beleeved . Ioh. 20. Gal. 3 . 2● . * Promises are never beleeved , unlesse they be trusted upon , as a captive cannot be said to beleeve him that promiseth to ransome him upon a day , unles he trust and depend upon him . Ephes 1.17 , 18. Living by Faith is a relying upon the Word of God , with full purpose to be guided by it , either by resting upon his promises , or obeying his Commandemen●s . Baynes directions . These words Hab. 2.4 . are interpreted two waies according to the severall readings : the first is thus , The iust by faith shall live . The words [ ●y faith ] being referred to the subiect of this proposition [ Th● Ius● : ] and then the sense is , he that is iust by faith , shall li●e and have eternall life Iuniu● in his parallels , Weemse , Willet , Fai●● , and Wilson , sa●● this is the r●g●t reading . The second read●ng is thus , The Iust shall live by Faith ; The words [ by faith ] being referred to the predicate [ shall li●e ] then the sense is this , the just while hee lives in this world shall live by his Faith. Piscator on 1 Rom. and Perkins on Hab. 24. approve this latter construction for the best . That wee may live by f●●●h wee sh●●ld 1 Sto●e up good promises seasonably when our parts and ●bilities are strong . 2. Abundantly of al kinds Esa. 42. ●3 . as if hee had said , you must not onely lay in promises just for the present , but store them for afterwards 3. We must so lay them up , that we may have them at hand , Col. 3.16 . Verse 12. 1. Chap. 5. & 10. verses . Verse 8 , 9. * The threa●●nings declare the great purenesse of God , the promises do shew ●is great love to righteousnesse and his wonderfull goodnesse toward men : Hee that doth these th●ngs shall live it them , is the promi●e , Levit 185. The threatning that answers it , The soule that sinneth it shall die , Ezek. 18.4 , 20. The tar●nesse of t●e threatning make● us best tast the sweetnesse of the promise Sowre and swee● make the best sauce , promises and threatnings mingled , serve t● keepe the heart in the best temper . * Faith receives Christ , presumption snatches at him , Dike . Faith having promise of a blessing , useth with precisest care meanes ordained to obtaine it , Act ●7 . 25 , 3● Presumption so builds on the promise , that it regards not meanes of accomplishment . 1 King. 8.37.40 . 2 Chron. 20.8 10. Iosh. 1.5 , 6. Heb. 13.5 . Luk. 2● . 32 . Iohn 17.15 See ●1 . & 20. verses . Psal. 84.11 . Master Reynolds in his Treatise of the Sinfullnesse of Sin Mat 6.33 . Esay 55.5 . 1 Thess. 4.7 . Ier. 31.33 . 1 Thess. 5 23 Ier. 32.40 . Hos 11.3 . Hos. 14.4 . Ezek. 34.16 Gods Promises signifie what he will do , his precepts what we must do , that this promises may be to us fulfilled . Hee promiseth to hi● Church to forgive thei● sinnes withall give● us command to repent & beleeve , that our sins may be blotted out when the times of refreshing shall come , Acts 3.19 His promise is to save his children , their duty yet to save the●selves , Acts ● . 40 . * Experiments God hath given us in others . Iam. 5.11 2 Experience ●f his mercy in our selves See Pal. 4.1 . ●sal . 2 ▪ & 7.5 77.5.11 1.3 5. Psa. 1●9 . 52 . That faith may be preserved , wee must often meditate upon the sweetnesse , Ps. 1●9 103. & 139.11 . constancie , Rev. 1.5 . 2 Cor. 1.20 . & perpetulty of the most precious and free promises which are th● grounds of faith , Hos. 14.5 Ezek. 36.22 . as a Revered Divine● observes in his Exposition of his Catechisme . The Philosopher saith , that experience is multiplex memoria , a multiplied memory , because of the memory of the same thing often done ariseth experience . Psal. 139.14 . The ground for what , and the rule how wee must pray . All our prayers are to be grounded on Gods promises . David often chargeth God with his promise , Psal. 119. Q●●cken me according to thy word , v. 2● . that is , thy promise in thy word . So 10● , 149 , 154. Rem●mber thy Wor● 〈…〉 thy Wo●d , 38. still he ha●ps upon this st●ing , 28● , 1. ●5 , 75. * Neh. 1.8 , 1● In the wa●t of other Rhetorick & Oratory , let Christians in their pray●●●●rge this with repetition , Lord ●hou hast ●romised , thou hast promised . 〈…〉 2 Chron. ●9 & ●● 15 , 17. 1 King ●2 . The thing asked must first be warranted under some precept or promise in generall , though not expresly . M. Harris . Obiect . How wee may pray in faith , when we want a particular promise , that the thing we aske shall be granted . Sol. Gods promises of things temporall and to heare us for others , are but indefini●e not universall . The faith therefore requited toward them is but an indefinite act of recumbency and submissi●n not of assurance . M. Go●hei● in his returne of Prayers . Yet God often grants prayers made for o●her● , since promises are made to such prayers , as , that they shal be healed in their bodies , Iam 5 15. healed of their lust● , v. 16. converted to li●e , 1 Ioh 5 16. Id. ib. Eo modo cuinia sunt petenda , quo modo sunt promissa . Verse 3● . We may pray agains● temptations , ( as against sicknesse and poverty ) 〈◊〉 simply , bu● with submission to Gods will ; only we must pray ab●olu●ely to be 〈◊〉 from 〈…〉 of temptation : for those latter words in the I. P doe restraine or correct the former . D. Am. That wee should have grace is absolutely necessary , and therefore we may pray absolutely for it . We may not absolutely pray for limited & set mea●ure● of grace , but in what measure God shall thinke good . D. Sclater upon 2. to the Thess. pag. 18.210 & 233. 2 Chro. 32 31 D. S●lat . on 1. of Rom. We must referre the time , manner and measure of granting our petitions to the Lord. D. Preston on the Sacrament . D. G●uge on the Lords Prayer . See page 10 See Schudder key of heaven , last Doct. Mat. 26.39 . D. Sclat . on 2.10 Thess pages before quoted . There is no temporall thing of this life doth Cad●re in promiss●on Dei , but onely so fa●re forth as it sha●l helpe and further the next life . This life is but via ad citam , and whatsoever God promise● 〈◊〉 in the wa● is but to 〈◊〉 us ●n the end o●●he 〈◊〉 a 〈…〉 guide to godlinesse . b B Babington on L.P. c A Reverend Divine on the L.P. d A Worthy Writer in his Catechisme . Smith grounds of religion . Tylen . Syntag . Barker on the 5. Commandement . * Illa sola sunt absolutē petenda , quae necessaria sunt ad Dei gloriam & n●stram salutem : caetera vero cum tacita subiectione ad Dei sapientissimā dispositionē . D Ames medul . To l. 2. c. 9. Therefore in the Lords Prayer there are 5. Petitions for Spirituall , and but one for Temporall things God must be sought to for the performāce of his promises . Ezek. 36 , ●7 . Ier. 29 10 , 13 God doth not give his promises to make us idle , but to exercise our faith in importuning him for performance . Gods promises then are as directions in , not as dispensations from the devotion we owe unto God. Bish. Lake . ●hen God promised thing● in par●icular , yet ●●ll ●hey prayed , and prayed earnestl● , as E●●th when God promise● that it should raine , 1 Ki●g 18.41 , 42. and David when God promised to make him an house , 2 Sam. 7.11 . It is called a Covenant of g●ace and the promise of grace . The very Greek and Latine w●rds for promise ( s● was befor● noted ) signifie a free and willing promise , so the word is taken , ●it . 1. ● . Deut. 7.7 , 8. Ezek. 16.6.8 a Christ is a free gift , Esay 96. and how shall he not with him freely give us all thing . Rom. 8 31. God commendeth his love to us , in that when we were yet sinners ( and enemies also ) Christ died for us , Rom 5 8.10 He loved us , non existentes , imo resistentes , saith Bernard . b The promises are free , yet conditionall . Conditionall is not opposed to Free , but to Absolute . 2 Thess. 3.3 , 4 2 Thess. 3.11.12 . The freenes of Gods promises revives our hope . * It is good for a man ( saith Greenham ) to watch himselfe , whether in hearing the promises of God he hath a cold feare comming on him for his unworthines , which if he have , that man may hope well of himselfe , Mat. 11.28 . The wicked came Gods peace into wantonnes , Iude 4. 2 Cor. 7 1. Heb. 4 1. Esay 55.7 . The Covenant is actually made with beleevers onely , Act 13.48 Gal. 3. ● . but it is offered unto all by the Gospel , Mat. 28 . 1● . Acts 17.30 . Col 1.23 . Tit. ● . 11 . Ioh. 6 , 45 7 Ephes. 1.17 . 〈…〉 in Comment . ad Rome . 3. v. 2. Acts 2.39 . The largenesse of the Promise serveth not onely to assure all beleevers of salvation , but to encourage all that heare of Christ to beleeve in him : as the brazen Serpent had a promise annexed to it , Numb . 21.8 , 9. Ioh. 3.14 , 15 , ●6 . that all that look●d toward it , when they were stung with a Serpent should be he healed ; that promise served not onely to assure the lookers of recovery , but also to encourage and warrant every one to looke to the Serpent . The Sacraments particularize the generality of the promise . * Perkins reformed Cath●like . Abbot against Bish. * D. Prideaux Lect 7 de salutis certitudine . D Sclater on Rom 18. The Papish say it is arrogancy and presumption by a speciall faith to apply the promises to our selves ; but it is a notable glorifying of God : the glory of his truth is given him , when a man doth as it were subscribe to GODS Word , and set his Seale to i● . Ioh 3.33 Rom 4 20. not to beleeve is horri●le pre●umption , for that we presume to give God the lie , ● Ioh 5. ●0 for he that doth not in speciall apply the promise unto himselfe , doth not in heart beleeve the generall promise . Non en●m hic sensus est quem fingit Bellarminus , credo in Ecclesia dari remissionem peccatorum ; quod Diabolus atque desperabundus quivis potest credere : sed credo diri remissionem peccatorum , per Christum mihi , quia in illum Credo . Episc Daven , in Col. Generals of promise , blessing or comfort , delivered in Scripture , are intentionally meant , to particulars rightly qualified . Quod omnibus promi●titur , singulis promittitur . a 1 Ioh. 1.7 . Esay 1.8 . Ezek. 18.22 . b Ezek. 3● . 12 c Mat. 1● . 28 . * Poenitentia vera nunquā sera ; at poenitentia sera rarò vera . Austen . Qui promisit ●oenitenti veniam , non promisit peccanti poenitentiam . Peccanti crastinum non promisit . Nemo promi●tat sibi , quod Evangelium non promittit . Nehem. 9.8 . * A firme sate and uncorruptible Covenant which lasts for ever , Num 18.19 Decretum ab omni corruptione tutum perpetuumque , saith Iunius . Every word of his mouth is exactly performed , a● his people by experience have found and confessed , Iosh. 21 45. 1 King 8.56 . * 2 King , 10.30 . a The promise , Gen 12 2 , 3. performance , Gen. 13.26.24.1.35 . the promise , Gen. 15.5 . fulfilled , Deut. 10.22 . the promise , Gen. 17 16 , 9. fulfilled , Gen. 21.1 , 2. b Promise to Isaac , Gen 26.3 fulfi●led , 12 , 13. verses . c To Iacob , Gen. 24.15 fulfilled , Gen. ●5 3. His love move● him to promise , his truth binds him to performe . Deut. 7 7 , 8. 2 Sam. 7.18 , 21. Micah 7 20. The promises run all upon mercy , Exod 20.6 . & 34 7. Deut. 5.10 Luk. 1 50 Psal. 103 17 , 18. Mat. 5 7. Psal. 62 2. Every one of Gods promises is as sure as himselfe , being confirmed with his owne oath , Heb. 17 18. Luk. 1 . 7● Esay 54.9 . D. Benefield on Amos 1.2 Psal. 119.89 152. Psal. 33.11 . Num. 13.19 2 Pet. 29. It is not Gods power simply , but with relation to his promise which secures our faith . Luk. 1.37 . Psal , 1●5 3. & 135 ▪ 6. In Dei p●omissis nulla falsit is est , quia in facie●dis nulla omnipotent● est difficultas , Fulgentius . God having made a promise unto Israel , to restore them out of that great Captivity of Babylon , and it seeming to them incredible , he acquainteth them with his power together with his promises , Ezek. 37.11 , 13. Where the Holy Ghost intreats of the doctrine of repentance and faith , the word create is metaphorically use● ▪ to assure us that God will performe his promise , though it were as hard a worke as to create all things at first ; Thus hee hath promised to create a clean heart , Ps 51. and to create the fruite of lips to be peace , Esay 57.9 . and to create upon every place , &c. Esa 4.5 and to create light and deli●erance out of afflictions , Esa. 45 7. God performeth his promise when there is no ground nor possibility in nature for it● notwithstanding all the media incongru●i & dissimilia . Iob 15.25 , 26 , ●7 . All the promises are as true , as truth it selfe The promises are called su●e , Rom 4 16. Prom●ssa tua sunt Deus , & qua falit timeat , cum promittii veritas . August . Confes . l. 12. c. 10. His words are as deeds , his promises as performances . The land which was onely prom●sed to Abraham is said Gen. ●5 . 12 . to be given him , Promittendo se fecit debitorem . Austen . 1 Ioh. 1.9 . Verba illa [ Iust●s & fidelis ] referuntur ad promissionem divinam . Bellar. de poenitent . l. 3. c. 6. God is as just in performing the mercy which he promiseth , as in executing the vengeance which he threatneth . 2 Tim. 2.13 . 1 Thess. 5.24 . Gen. 3 , 1. Moses bewrayed his infidelity , Num. 11 . 1● , 14.15 . Christs Disciples and othe●s that believed in him , accounted the promises of his resurrection to be vaine . Luk. 24.11 , 25. Psal. 105.24 . Luk. 1. 18 , 20 The Covenant is mutuall betweene God and us . 1 King. 8.23 . God hath said that he will be All-sufficient to us ; but he requires then on our part that we be Altogether his , Cant. 2.16 . In marriage the woman must take the may for her husband as well as he her for his wife . True faiths apprehension of Christ is mutuall , it laies hold on Christ , as we use to do in our salutatiōs when we imbrace one another , there is mutuall hold on both sides . Whence the act of the Patriarkes faith apprehending the promises , Heb. 11.13 . is elegantly set out , by the metaphor of saluting ; They saluted the promises . True faith kissing Christ , is kissed of him , embracing Christ , is reimbraced of him , Phil. 3.12 a Psal. 15.4 , b When we receive this command from God , keepe my covenant , we should pray with Austen , Da Dominc , quod iubes , & iube quid vu , or as the Church teacheth us , when wee heare the 10. Commādements , Lord have mercy on us , and incline our hearts to keep this law c Exod. 19 5 Deut. 5.16 . Is a good exposition of this place . So farre as long life may be a benefit to Gods children , so far he giveth it to them , Gen. 25.8 . * He promised ●itam 〈◊〉 ●ongatam , and gave vitam perpeuatam for it . In Coelis rep●sita est maior compensatio . Calvin . 1 Chron. 34.28 . Acts 7.5 . Tibi dabo & semini tuo , Gen. 13.15 . Particula et videtur exegetica , Pareus in locum . God delayeth the fulfilling of his promises , Hab. 2.3 . Goodnesse makes the promise , truth performes it , and wisdome observes the fittest time . Esay 60.22 . 2 King. 4.16 , 17. Gen. 3.15 . Iude 14. The Amorites countrey is by promise given to Ab●ahams see i● , Gen. 12 7. & 13.15 . and 15.18 . and Abrahams seede in the posterity of Iacob possessed it , Amos 2 , 10. but some 400 & seventy yeares after the promise . Luke 2. ●5 . Alwaies some distance of time passeth be●weene promises & ●erfo●mances . Polliciti● dive● quilibet este potest . Ovid. * Matth. 4. Excels● fro 〈◊〉 in excelso . On a mountaine , he promiseth moūtaines . 1 Pet. 1.4 . * Like the man in Erasmus his naufragium , who in a storme promised the Virgin a picture of wax as big as S. Christopher , but when hee came to sh●re , would not give a tallow candle . Heb. 6.12 , 15 Psal. 130.7 , 8 * He promised the c●ildren of Israel onely the land of Canaan , but hee gave them , besides the whole l●nd of Canaan , two other kingdomes which he never promised ; and to Zachary ( for his unbeleefe stricken dumbe ) he promised to give his speech at the birth of the child , but besides he gave him also the gift of prophecy . God prevents his people with his blessings , Psal. 2● . 3 . He is bountifull to them afore they aske ver . 3. and above their requests , ver . 4. Christ is the scope and foundation of all Gods promises , partly by merit , and partly by efficacie ; by merit , because hee ha●h procured by ●is death and passion , remission of si●nes and life everlasting ; by his efficacie , because hee seales up unto us in our consciences remission of sinnes , and withall restores to us the image of God. Perk. on Galat . Gal. 3.16 . Caput & Corpus uniu est Christus ▪ Austen . Omnia salutaria communicari nobis dicuntur in Christo , ut in Capite ; propter C●ristum ut merito suo impetrame● ; & per Christum , ut essi caciter applicantem . S. Paul Rom 9.8 . opposeth the children of the promise to the children of the flesh , which were borne by naturall strēgth . Luk 1.32 , 33. The active part is committed to the Messiah . The promises of the Gospell are not universall , but belong to the Elect onely . God hath promised by Esay 8 16. that t●e Elect onely shall be his Disciples , & not all men indifferently Piscator in 1 Matth. Rom 4.12 . It is our comfort tha● we which cannot stand of our selves may subsist in Christ. Bish. Lake . Notes for div A47631-e41450 Book . II. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either ab Eligendo or Comedendo from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or à caedendo from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxtorfe and Pag●in on the word . Illvric . Clav Scrip. Iun. Orat. de foedere . The Greeke word whereby the Septuagint still rendre●h Berith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testamontum . Heb. 9. ●7 . foedus , Mat. 26 28 Acts 3.25 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispo●● . Est enim extrenta voluntas , qua quis disposit & dispensit res suas ; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa●●scor , Luke 〈◊〉 . The Latine words whereby the Originall is expressed , are Foedus , Pactum Testamentum . For they are used promiscuously in the Latine saith Muscula . 1. Foea●● . It was called Fedai in time past saith Var●o , for in a Covenant interp●uitu● 〈◊〉 , men give their faith saith Isia●re , therefore some ( 〈◊〉 Al●ie● ) had rather write it with a single ● then ●e . Some derive it from the adjective , soedus , fil●hy , for the slaying of a ●ow ( when w●s inter ritualia foederis ) was filthy , 〈◊〉 Vi●g●● saith — & caesa iungelant foedera porca . Peter Martyr derives it a feriendo , quod Foertales atrinque porcam mactarent Hinc ferire aut percutere foedu● , tritu loquenti modus , pro iung●●e , sace●e , pangere . Ma●●i●ius approveth this etymologie , and it agreeth best with the Hebrew . ● . Pactum , generis comni est , saith Beza : quas● 〈◊〉 pace fictum , saith Isidore . It is that truce ( saith Sico 〈◊〉 ) which in time of warre is concluded upon , and accepted of both sides for a certaine limited space of time ; but Foedus : was a perpetuall ●uce or league . 3. Testam●ntum quasi testatto m●n●is , saith Iustinian , which etymologie Vasia derides ; but it may be received as an aliusien . The French is Alliance , ab all●gando . The English is League a Ligando , or Covenant , which is the same that Conventio is with the Civilians , a convent●●●io What a Covenant is in generall . Disserunt non re , sed modo rei promissio & foedus . Foedus est promissic solenni ritu foederali vestita atque firmata . Pareus in Gen. Chap. 15. v. 18. Gal. 4.22 . The Law requireth , 1. Personall 2. Perpetuall . 3. Perfect obedience 4. And from a perfect heart , and that under a terrible curse . Gal. 3.24 . The first Covenant was of mans workes , the second of Gods grace , It is a compact made betweene God & man touching reconciliation and life everlasting by Christ. Perk Gen. 3.15 . We need a new Covenant ( saith Bishop Lake ) that ●ave broken the old , by our mutability before the fall , and through our imbecility since the fall . Esay 54.10 . The word of reconciliation . 2 Cor. 5.19 . God ever ordained Seales to make good his Covenant . Therefore this is called Reconliation as well as Covenant . Cameron . opusc . miscell . Invat Idem , qui lithet . Auson . God undertakes in the Covenant of grace to enable us to walke in his statutes , & to performe the condition hee requires . He works all our works in us , and for us , Esay 26.12 . Rom 9 7 , 8 A Covenant in respect of God , a Testament in respect of Christ. * Divisio foedera in vetus & novum ; non est Genero in Species , sed subveti in accidentia , Scarpi●s . The two parts of the ●ovenan● , as 〈◊〉 the 〈…〉 & the 〈◊〉 have 〈◊〉 beene 〈…〉 in sub●●●●● though not alwaies in like manner dispensed . S. Iohn speaking of love calleth it a new Commandement and an old , 1 Ioh 27 , 8. Ol● in regard of the substance , Levit. 9 . ●8 because it was given to Adam , was a Law in Paradise , and because our of request ; New because re●e●ed and approved by Christ , Ioh. 13.34 & 15 12 excellent as new , it makes us new ; it should be new & fresh in our memory . Novum , quia renovatum . Bucan . The Fathers had the same Covenant which wee have , they looked for immortality and had it promised . They expected it by mercy & not by merit , they knew that Christ was their mediator to obtaine mercy as we●l as we , Ioh. 8. ●6 Acts 13.32 . Luke 1.72 . 1 Cor 10 ● . Sanguis Ch●isti proti●it ante●uam suit , Bernard . CHRISTS bloud was effectuall , before existent . Cameron . opusc . miscell . * As it sheweth what a man oweth unto God , and how he must be punished if hee pay not the debt , whence it makes ●im looke to a mediator , when he sees himselfe unable either to pay the one or endure the o●her . Polan . Syntag . Ephes. 2.12 , 13. They differ not essentially as the Covenant of works and grace , but modo admirish andi , in the manner of ministration . Non exigit à quoquam ( saith Erasmus of the Gospell ) onus Legis Mosatcae tantum adsit vivida fides . Novum Testamentum in veteri est velat●m , & vetu● in novo revelatum . Austen . Novum Testamen●um in veiers latet , & vetus in novo patet . Luth●r . The Old Testament is instar libri clausi . Esa. 29.11 . The New instar libri aperti . Apoc 5.9 . Saith our learned Whitaker . Psal. 114.2 . Esay 40.27 . & 66.18 . Ioel 2.28 . Hag 2 8. Mat 10.5 , 6 Trelca●iu● Ephes 2 14. Gal 6.15 . 2 Cor 3.11 . Ephes. 4.13 . * If the seale of the Covenant be stamped upon us , we are thereby secured from all evil , Ezek 9.4 . Rev. 7 3. & 9 4. Hence are those gracious promises , that God is our portion , Ier. 10.16 . & 51.19 . Lam. 3.24 . that is , all wee have to maintaine us in the world : and wee h●● portion , Deut 32 9. that is the chiefest thing he makes reckoning of . He becomes our God to direct , protect , and blesse us , and we become his people to serve , love , and obey him . God saith so unto the Gentiles , Hos 2.23 . which the Apostle makes use of Rom. 9.25 , 26. * Wing Iacobs staffe . Psal. 144.12 , 13 , ●4 . Verse 15. Deut. 33.29 . The immunitie● and priviledges of those that have God for their God. * It is pro●ised as a blessing evē unto Gods people , that there should be boyes & girles playing together in the streets of Ierusalem , Zach 85. and that they should have liberty to invite , and ente●taine eit●er other . Zach. 3 10. Ier. 31.20 . 1 Tim. 4.8 . Let us resolve to be Gods and enter into Covenant with him , Iosh 24.14 . Nehem. 5.13 Nehem 9. 2 King. 23.3 . 2 Chron 3● . 31 . 2 Chron. 15.12 . is a speciall place : there was a Covenant , yea an oath upon the Covenant , a Bond upon a Bond Psal. 119.106 1 Ioh. 4.19 . God bestowes himselfe on that man , that in true desire would have God for his God. M. Harris . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , garbage and filth that is throwne out to dogges , Ignatius ( that holy Martyr ) called Christ his love : my Love ( saith he ) was Crucified . 2 Sam. 7.18.19 . Abbot his Geography , and Grimston . Gods covenant with his people is a covenant of mercy , therefore these two are often joyned together in Scripture , 1 King 8.23 . Dan. 94. and elsewhere . 1. Mercy induced God to make it . 2 He administers this Covenant with a great deale of mercy , 1 accepting a little , 2 giving that little , 3 passing by many provocations . Psal. 31.1 9. Psal. 36.7 , 8 , 9. Psal. 74.20 & 94.14 . Phil. 4.6 . Psal. 119.125.176 . Amos 3.2 . Rom. 2.9 . In the preface to the Commandements , this is premised to provoke their subjection to the whole Law. I am the LORD thy GOD , Exod. 20. and againe , Levit , 18.1 , 5. I am the LORD your GOD , yee shall ( therefore ) doe my iudgements , and keepe my ordinances , and this was the reason of the peoples resolution in Ioshua's time , 24 17 , 8. For the LORD is our GOD , &c. therfore will we also serve the LORD , for he is our GOD. Psal. 32.10 , Iob 1.10 * He saith , not ( saith Theo●lores ) a wall of stone or of brasse , but of fire , that it may both fray a fai●e of and keepe of toe at hand , that it may not onely protect them , but destroy their enemies , Non saxe● , non aheneus , sed igneus , qui & comminus arecat , & eminus terreat . Ezra 8.22 , 31 Gen. 32. God will be with his in the fire , as he was with the three children : and in the water , as he was with Moses and Ionah . * By floods of waters , the Scriptures metaphorically expresse great dangers , and violent troubles , Psal. 42.7 Rev. 1● . 15 Esay 59.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nocumenta , documenta . Schola crucis , schola lucis . Detrimenta Corporum , incrementa virtutum . Gregory . Psal 119.75 . Esay 10.25 . & 26 20. Ch. 54.7 , 8. Chap 57.16 . Hos. 6.2 . Heb 10.37 . 1 Pet. 1.6 . & 5.10 . God hath the wisdome of a Father , and the bowels of a Mother . Ier. 31.21 . A child never sits so much on his mothers lap , and in her bosome , as when sick ; so the Spouse being sick of love , that is , in some misery , Christ stayeth her with fl●gons , comforts her with apples ; his left hand is under her head , and his right hand doth embrace her , Cant. 2.5 , 6. Afflictions are sanctified to the godly . Qui excipitur à numero flagella●orū , exelpitur à numero siliorum . He that ●scapes his a●fliction , may suspect his adoptiō . Deus unicum habet silium sine peccato , nullum sine stagello . Rev. 3.19 . * 2 Cor. 4.17 Who can shew a richer and fuller expression in Tully or Demosthenes , then is in the Greeke , where there is both an elegant Antithesis and double hyperbole beyond englishing . Iam. 1.2 . Deut. 8.2 , 3 , 16. That one v. 35. of 11. of Daniel , And some of them of understanding shall fall , to try them , and to purge , and to make them white : sheweth that these were the three chiefe ends of their afflictions : 1. To try what drosse of corruption & what sound mettall of grace was in them . 2. To purge out the corruption which was yet found remaining in them . 3. To make them more beautifull and shining in grace . God afflicts his people , that they might trust in Him. Zeph. 3.12 . Hos. 5 15. Psal. 107.6 , 13 , 19. Esay 26.16 . Psal. 73.23 . 2 Cor 7.3 . The LORD also will be a refuge for the oppressed , a refuge in time of trouble , Psal. 9.9 . See v. 18 , Psal. 46.1 , 2 , 3 Vnto the upright there ariseth light in darknesse , Psal. 11● . 4 . that is comfort in afflictions . Heb. 12.5 . Psal. 37.39 , 40. Mal , 3.3 . Esay 30.18 . Numeri definiti pro indefinitis . Faith looketh unto God , and acknowledgeth his hand in all afflictions , Amos 3.6 . and this will ca●se patience , 1 Sam. 3.18 . Psal. 39 19. Iob 1.21 . Hos. 6.1 . God hath made a swee●e promise of giving liberally even wisdome to behave our selves under the crosse , if we aske it . Iam. 1.4 , 5. See Ier. 33 2. Lam. 3.39 , 40. Iob 11.14 . * It may be understood either as a precept , Le● him not make hast , or as a promise , He shall not make haste . * Prayer of the Saints in time of afflictions , can doe more then all the witches in the world can doe ( to whom divellish minded people seeke in their troubles ) for they can but set the Divels awork , but prayer will set God aworke , S Ierome saith it was a proverbe among the Hebrews , God will help us in the Mount , Gen 2● . 14 and it is an english proverbe , mans extremity is Gods opportunity . Ibi incipit auxilium divinum , ubi defici● humanum . Psal. 61.2 , 3. Psal. 27.10 . 1. To prevent sicknesse . Pro 3.25 . 2. To helpe in sicknesse . 3. To take it away . Iob 5 18. Mat. 6.33 . * The good that comes by the promise , is a more sure , compleate and comfortable good . Iob 21.7 , 8. Ier. 12.1 , 2. Psal. 73.12 . God will either supply the wants of his children or inable them to beare them , as he taught Paul how to want , Phil. 4.12 . Gen. 15 1. Hab. 3 17 , 18 At destruction and famine thou shalt laugh , Iob. 5 22. God will not leave his in famine , but will then relieve them , as he did the widdow of Zar●ph●ah . Esay 41.17 , 18. Levit. 25.44 . This promise , Deut. 30. ● . was performed by Christ , Luke 4 18. Ephes. 4.8 . Psal. 22.24 . Psal. 140.12 . Exod. 22.23 . Deut. 10.8 . & 14.29 . & 24.20 . Thou ar● good and dost good . Psal 119.68 . Ier. 32 41. The Lord undertakes not only by single promise , but by Covenant to furnish his people with all needfull blessings pertaining to this life . R● . good Mat. 6.33 . Exod. 19 5. Psal. 91.14 . Deut 28 1. Esay 58.14 . Psal. 14● . 18 . Iob 36.7 . If any man serve mee , him will my Father honour , Ioh. 12 26. His borne shall be exalted with hon●ur , Psal. 113.9 . He raiseth up the poore out of the dust , and lift●th the needy out of the dunghill , th●s he may 〈◊〉 him with Princes , Psal 113.7 , 8 Deut. 28.13 . Many shall make store unto thee , Iob●1 ●1 , 19. Exod. 20 . 1● He that followeth afte● righteousnes , as a man followeth a trade , shall finde honour and life , true honour and eternall life . Pro. 21.21 . See Esay 65.20 , 22. Psal 91 16. Psal. 1●8 . 6 . Iob 5.26 . Psal. 121.3 . An example hereof we have in David , 1 Sam , 306. Psal. 8 2. Ier 46.27 Micah . 4.4 . Promises to peaceable men or peace-makers , Mat. 5 9. Iam , 3 , 16. 1 Cor. 9.6 . Pro. ●1 . 23 . Esay 60 , 17 * Pestican , Osia●der , Iuni●a , Vatablu● , Lorinus , Cornelius a Lap. doe understand this promise touching the generall blessing of 〈◊〉 , and plenty to this people in this land , whilest they walked in obedience to Gods Commandements , so Amos 9.13 . * Ps. 135.11 , 12. & 136 21 22. We have excellent examples of this in Iacob , Gen. 30 17 Ioseph Gen. 39 2 , 5. Hezekiah , 2 Chrō●1 ●1 21. David , Psal. 23 See Ier. 33. ● Hosea 14.5 . Deut. 29.9 . Deut. 28.8 , 12. Deut. 30.9 Two Promises to tillage . Heb. 13.5 Thou shall eate the labour of thy hand , Psal. 1.8.2 . A little that a righteous man hath , is better than the riches of many wicked Psal. 37.16 . Notes for div A47631-e57710 Book III Rev. 3. ● . Et quam sortem patiuntur omnes , ferre nemo recusat . 1 Pet. 5.9 . God will make his grace sufficient for us , 2 Cor. 12.9 . Heb 2 . 14.1● a Idem hortatur ut pugnemus , adiuvat ut vincamus , deficientes sublevat & vincentes ceronat . b If GOD leade them in●o temptation , he will deliver them from evill , Mat. 6.13 . c The Divel is a Lyon , so is Christ , and that of the Tribe of Iudah , there is a Lyon for a Lyon , courage for courage : the Divell is a Serpent , so Christ called himselfe the brazen Serpent , the●e is a Serpent for a Serpent wisdome for wisedome . d Psal ●0 12 1 Pet. 1.5 . kept with all care as a garrison is kept . e Mat. 16 . 1● Portarum appellatime urbes & con silio & pro pugna●u●● munitas intelligimus , i● quicquid vel consilio vel viribus potest Satan Beza in locum . An example of which promise we have in S. Stephen , Act. 6.9 , 10. Ex 4 , 11 , 12 Psal. 8.2 . The Apostles were persecuted for preaching the Gospell , Act. 4.3 , 3. others for beleeving and professing the Gospell , Act 9.2 . Daniel was cast into the Lyons den for praying unto God , Dan 6.10 . and Christ was persecuted for doing works of mercy , Mat. 3. ● . * Occidi possumus , vinci non possamus 2 Thess. 1.6 . The very kind and cause of the a●fliction should be an argument of great consolation . Iam. 1.2 . Psal. 69 7 , 9 , 10. Act. 5 41. Scurtilities and odious nick-names in this kinde are so many honourable badges of thy Christian magnanimity , and at the throne of Christ will be certainely reputed as characters of speciall honour , and remembrances of thy worthy service , Bolton . Esay 16 1● . Esay 43. c. 2. Esay 44.2 . Luk. 12.32 . Rev. 2.10 . Act. 16.25 . An excellent example of this we have in Iob 46 10 , 1● . * Which is termed by S. Augustine the best and greatest usury . Ioh 12 25 Rev. 14 13 Q●i moriuntur Domini ciusa , id est , propter Dominum . Beza . 1 Pet. 4 16. 2 Pet. 1.4 . * There are five negatives together in the Originall that strongly affirme , as if hee should say , tell thee I will never forsake thee , I tell thee I will never forsake thee and so five times . We are to pray that every thing which causeth offence in the Church may be removed , for which we have an expresse promise , Mat. 13 41. * El the strong God , Deu● fort● , a. Tr●melliu● renders it . * As ●03 , Psal. 8 the same Hebrew word is used , and should be so translated iniquity ] that is , originall corruption , transgression ] that is , actuall rebellion , sin ] that is , sin of custome . God will passe by our meere frailties . There is no god like unto him for passi●g by transgressions . Micah 7.18 . Dan. 9.9 . Psal. 1●0 3 , 4. 1 Ioh. 2 1 , 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same word i● used , Luk. 10 40. Est metaphora ab oneribus sumpta , quae utrinque admotis manibus sublevantur . Beza . Esay 55 7 , 8 , 9 * Thou canst not commit more then God can remit ; Thy sins are but the sins of men , his mercies are the mercies of an Infinite God. In Christs Kingdome the eyes of the blind shall be opened , and the eares of the deafe shall be unstopped , 2 Cor. 3.16 Ioh. 9 39. & 12.46 . Returne yee 〈…〉 and I will heale you● b●ckesl●din●s . Ier. 3 . 2● See 12 , 13 , 1● . verses . Psal. 103 3. Ier. 31.9 . Psal. 29.11 . * Mark the gradation , they shall walke , they shall run , they shall flie , yea , as an Eagle . Esay 57 15. Mat. 5.6 . Rev. 3 8 , 9 , 10 * God acce●●s affecting for a●●e●ting , willing for working , desires for deed● , purposes for performances , pence for pounds . Dyke . Examples are many in Scripture , Ge● 2● 16 , 17 Reb. 11.17 1 Chron. 17 10 , 11 , 12 Luke 21.3 . * Pro 15.8 . The best gold must have his allowance of such graines , so the best Christian must have some allowance , imperfection clea●e● to him , he can not do all perfectly , for then what need● the Covenant of grace . Col. 3.24 . Ier 31.12 , 25 Rom 11.29 Accipit suum , & remittituum , God accepts that which is his , and forgives that which is thine . Micah . 7 18 Rom. 9 11. Mat. 25 23 , 24. 2 Tim 2 19. Singula ve●ba po●du● habem , certitudo haec nititur ● sundamento , 2 non quocunque sed sirmo , 3 non hominu sed Dei , 4 non vacillan●e s●d stante i●lque o●signato , ●dque notitia Dei , non si●pl●●u satum inspection● , sed disce●nen●e sum a non sun . O. Prideaux . 1 Pet. 1.5 . Kept by the guard of Gods power unt● salvation , Phil. 4.7 . Keepe with a guard as Kings are kept , Ps. 132.11 . Our assurance is not in o●r sel●e , b●t in Chri●t ; as we la● hold of Man , so he fa●● holde●h u● ; and as he hath prayed that our faith faile not us , so neither will he let go his hold Ioh 10 27 , 28 , 29 Heb 7 25 Phil ● 7. S. Austen saith , A mighty man will not loose that which hee hath bought for his money , and will Chri●● loose ●h●t which He hath bought with his blood ? Esay 59.21 . 1 Cor 3.16 . The nature of a seale is to make things sure , Dan 6.8 . Mat 27.66 . a writing in firme amongst men , when the seale is put to it . Zach 10.12 Iohn 8.12 . 2 Sam. 7 14 15. The booke of Psalmes is full of ●he●e comfortable promises . Psal. 1 , 3. & 9.10.18 . Ps 112.6.19 . & 73.24 , ●6 . Ps. 103.17 . & 145.14 . Ps. 8● . 33 . Ioh. 6.35 , 37 51 , 53. & 5.24 . Act 3 26. The faithfull ( that they may have comfort against their corruptions ) must by beholding the promise● , flie unto Christ , and clea●e the faster to Him , Rom. 7 25. Phil. 3.9 . Psal. 51.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Sam. 24.4 . His mercies are greater many . Spare me O God according to the greatnes or multitude of thy mercy . Neh. 13 22. * Psal. 130 8 Comforts to those that want , or have lost the meanes of knowledge , their teachers are taken from them . In our spirituall barrennesse lamen●ed , See 1 & 2. verses . Luther confesseth of himselfe , that after his conversion , he lay three yeares in desparation . Non deserit etiamsi deserere videatur , non deserit etiamsi deserat . Austen . Esay 57.18 , 19. Blessed are all they that waite for him , Esay 30.18 . For spirituall blessings in Generall , Ephes. 13. he hath blessed us with all spirituall blessings , 2 Pet. 1.4 . He hath given us all thngs pertaining to life and godlinesse . Deut 7.7 , 8. Amat , quia amai . Bernard . * There is a Sic without a Sicut . Ier. 32.40 . 2 Sam. 7.15 . Iacob , Gen. 28.15 . & 3● . 3 . I will be with thee , that is , to do thee good , Gen 32.12 Zach. 2.10 , 11. Ioel 2.17 . Christ is spiritually present with all true beleevers . Rom. 16.24 2 Cor 13.14 Phil. 4.23 . ● Chron. 16.9 Psal. 13.18 19 Deut. 11 . 1● . There are two sweet Psalmes for promises of future protection , Psal. 91. & 121. All the haires of your head are numbred Luk. 12.7 . and it is Austens inference thereupon , Si fic custodiuntur su perstua tua , in quanta securitate est animatua . The eye is kept most diligently , and strongly guarded by nature with tunicle ; Psal. 17 8. Deut. 32.10 * The world is like a wildernesse , the wicked like wilde beast , in a de●art ; Gods children are so provided for , that God preserve● them , yea and himselfe s●●ds them out meanes of singular refreshing all their daies . Exod. 33 2. & 32.34 . The world it selfe was no sooner begun , but the promise also began of sending Christ into the world , Gen 3.15 Yet this promise was in generall termes , neither shewing what seede , neither shewing what kind of woman , or of what people this seed should be . A second promise was made to Abraham , and it was a little more lightsome then this , for it shewed of what people he should be , viz of the Iewes , Gen 22.8 . A third promise was more lightsome then this too , for it shewes of what Tribe he should be , viz of the Tribe of Iuda , Gen. 49 ●0 . A fourth promise was yet more lightsome , for it shewed of what family He should be , viz of the family of David , 2 Sam 7 16 The fifth , and six , and seventh promises were much more lightsome then this , for the fift declared the party that should bring him into the world , viz a Virgin , Esay 7 17 The sixt the place he should be borne in , viz. Bethlehem , a City of Iudah , Micah 5.2 These youth declared the time , viz. seventy weekes of yeeres from the time the Prophet Daniel lived in , that is , foure hundred foure score and ten yeeres , Dan. 9 24. Days first Sermon of our Saviours Nativity . Shilo secundae eius , id in que involvitur partus in utero existēs , Metonymia rei continent●s pro recontenta , ut inquit ●remel . See Cartwright his confutation of the Rhemish Testament , on Mat. 1.23 and Perkins on the Creed . Rom 1.2 . Christ was promised to come of th● seede of David , Acts 1● . 23 . See Psal 8● . 35.36 & 131 , 11 , 12 , 13 14 Esay 16.5 . * That is , Iesus Christ , of whom he prophesied , Chap. 7 14 Behold a Virgin shall conceive , and heare a Sonne , and shall call humane Immanuel . Luke 1.32 . Mat. 1.21 . Luke 3.6 . Ioh. 12 . 4● . Esay 49 6. 1 Ioh. 19. 2 Tim. 1.10 He is said to be the Head of the body . Rom. 8.32 . Ephes. 3.25 . Col. 1.14 Rom 8 28.30 . See Luk. 14 47. Act 5.31.10.43 . & 13.38 . He came to call sinners , Luk. 5 21. Col. 2.14 . Micah . 7.19 . As if hee should say , looke as God subdued Pharaoh and all his hoast in the bottome of the Sea ; so he will cast and put away the sins of his people . Psal. 85.2 . Rom 4.7 , 8. Heb. 8 , 12. & 10.17 . * That which the Heathen Orator spoke flatteringly of Iuliu● Caesar , is most true of God , nihil obli●iset so let , nisi iniurias , He forgets nothing but the sins of penitent suppliants . Esay 61.10 . Zach. 3.3 , 4 , Rom. 4.3 , 5 , 6 8 , 9 , 10 , 11 , 22 , 23 , 24. * That is , all beleevers thorough the whole world . See Rom. 5.1.10 . For yee are all the children of God by faith in Christ Iesus Gal. 1 20. Ephes. 1. ● . Whereas God did in the old time reveale his will unto some by vision● , and dreame ; now all sorts of men , young and old , men and maides shall be instructed in the knowledge of God more plentifully and perfectly . The Spirit of the Lord shall rest upon him , Esay 11 2. I will put my Spirit upon him . Esay 42.1 . Ier 31.33 . & 32.4 . which is twice repeat●d in the Epistle to the Heb 8.10 . & 10.16 . Ezek. 11.19 , 20. which is repeated , Ezek. 35.27 . & 37.24 . Ezek. 37.28 Deut 28.9 . Ephes. 5.25 , 26. God will inable his children to live a holy life . 1 Ioh. 3.3 . Tit. 2.14 . Zach. 14. The meanest shall have holinesse written upon his forehead as the Priests had under the Law , or they shall be holy in their iourneys , in eating and drinking . The rewards of Sanctification . The promise of walking in white hereafter is made to none but such as walk in white here , Rev. 3 4. There are promises to holinesse , 1. Of Gods presence . 2. Of his acceptance . 3. Of his father-hood , 2 Cor 6.16 , 17 , 18. There are promises of all kind of graces ; not a grace , but there is a promise of it generally , or specially Ier. 24.7 . & 31.34 . ●os . 2 20. 2 Cor 3.16.18 . Ioh. 1.17 , Mat. 1.16 . 1 Ioh 5.10 . Ephes 3.5 Esay 54.13 . Ier. 31.34 . Pro 3.32 . His secret is with the righteous . The profit of knowledge . Pro. 3 15 to 19 21. to 25. & 24.14 . Dan. 11 . 3● . & 11.3 . The wise shall inherit glory , Pro. 3.35 . See P●o. 4.5 . to 10. * Ioh 17 3. By life eternall is understood grace , by a metonymie of the effect , quia vitam efficit , it works life . Piscat quia radix & or●go vitae Cyril Quia gustus est vitae aeternae . Brentius . Esay 53.11 . M. Perkins on the Creed . Faith is the gift of God , whereby we know , apprehend and apply the promises relying upon them Pa● . on the Rom. Christ is cōceived in our soule by faith , as hee was conceived in the Virgins wombe by her yealding to the promise . So we closing with the promise , then faith is wrought , and Christ comes to live in the heart . Ioh. 3.18 . & 6.35 , 11 , 25 , 16 & 12. ●● 2 Thess. 1.10 . Acts 16.30 , 31. The Evangelicall promises of grace concerning ou● reconciliation made by Christ and remission of sins , are so to be beleeved of us , that they may bring firme and solid comfort , but unlesse I beleeve in speeciall , that I am reconciled and that my sinnes are pardoned , I cannot have this consolation , Ergo , I am to beleeve this . The Maior is manifest , because the end of Evangelicall grace and the Divine promises , is that wee may have firme consolation , Heb. 6.18 . B. Dav. on Coloss. * The smallest measure of true grace that can be , is to hunger after grace in the want thereof , faith a reverend Divine on the fourth of Iohn . Such as unfeinedly desire & aske grace of God , shall be sure to obtaine it . The Spouse leaned upon her beloved , Cant. 8.5 . Deut 31.6 . Iosh 1.9 . 1 Chron. 28.20 . 2 Chron 20.15 , 17. Esay 41.10 , 13 , 14. He shall not be afraid of evill tidings , his heart is fixed , trusting in the Lord , Psal. 112.7 . Confidence in God doth the more binde and oblige him as it w●re to doe us good . Psal. 34.8 . Spes est expectasio eorum quae verè a Deo promissa fides credidit . Calvin l. 3. Inslit . C. 2. Sect. 42. Rom 8.25 . Spet est virtus qua inclinamur ad expectationē eorum , quae Deus nobis promisit . Psal. 39 7.33.22 . & 119 16● . Dum spiro , sp●ro , saith the Physitian . Dum expiro , spero , saith the Divine . Though hee slay me , yet will I trust in him , saith Iob 13.15 . 1 Pet. 1.13 . Rom. 4 . 2● . 2 Tim. 2 13 Rom. 4.18 . Acts 26 6. * Sence corrects imagination , reason corrects sence , but fai●h corrects both . Psal. 33 21. & 126 5 , 6 , * This duty is often and earnestly inioyned , ●sal . 32. ● . Phil. 4. & 3● . Esay 12.2 , 3 Ier. 3● . 12 , 13 & 2● 19.41.16.61 3. Hol. 12.9 Zach. 19. The upright love thee . Cant. 1 4. Deut. 7.9 . Iam 2 8. Pr●mises to forg●v● of 〈◊〉 . Saul was for the time moll●●●●d , when hee saw that David spared his life . 1 Sam. 2● . ●6 17. Deut 6.1 , 2. & 17 19. Psal. 102.15 . Illumination of the understanding , Psal. 11● . ●0 . Pro 1.7 . ● the amendment of a wicked life , ●ro 10.27 . & 1● . 27 . & 15.16 . Luke● . ●0 Eccles 8.12 . Psal 112 1. Deut. 6.24 Esay 66.2 . Psal 33.17 All kind of felicity is promised to it , Psal 15 12 , 13 , ●4 , 15. Psal 34 10. Esay 33 6. Ier 30.9 . Esay 30.21 . & 58.11 . 1 Ioh. 2.3 . & 3.24 . 1 Tim. 4 8. God said to Adam in Paradise , do this and live . The Lord had Abraham goe out of his countrey , & promised upon his obedience to blesse him . Gen. 12.1 , ● , 3. and to be his buckler , and exceeding great reward Gen. 15.1 . & 17.1 . & 18.19 . a Peace and ●ranqui●lity of minde are promi●ed to obedience . b Psal. 8.13 , 1● . Deut. 10.13 & 1.36 . Long life in man● of tho●e place● is promised ●lso to obedience . Deut. 30.20 . Pro. 3.1 , 1 , 2● 21. Psal. 81.13 , 14 , 16. 1 Ioh 3.22 . Pro. 3.1 , 4. Deut. 11.17 1 Tim. 4.8 . Psal. 19.2 . Ezek. 18.9 . Man taketh advantage from the delinquents confession , confesse ( we s●y ) and be hanged . But with God , that may rather be a proverbe , Confesse & be saved . Psal. 32.5 . See Levit. 26 40 , 41 , 42. Ezek. 36.26 Non carnale sed carneum cor . Not a fleshly but a fleshly heart . Promises to true contrition or humiliation . This sorrow shall not be everlasting , but it shall end in comfort . Luke 6 21. * Doler p●opter off●nsum Deum per nostra peccata . See Ier. 21. The meeke shall increase their ioy in the Lord , and the poore among men shall reioyce in the holy one of Israel , Esay 29.19 . See Esay 65 13 , ●4 . & 60.5 , 10 , 11 , 12.13 . Psal. 10.5 . Mat. 11.28 Ier. 31.18 , 19 20. Psal. 51.17 . Esay 30.19 Zach. 8.19 . 2 Cor. 1.3 , 4 , 5. God will make hims●l●e marvellous in their deliverance , when all other humane helpes and comfo●ts faile , Esay ●3 . 18 , 9 , 20 , 21. Zach. 13.1 . The second benefit this sorrow will bring , is , that it will make us capable of and able to thrive in every saving grace . Such shall attaine to a cleare , certaine , and sanctified knowledge of the truth . Such shall get power over their corruptions , Eccles. 7.3 . 2 Chron. 32.26 . Counterfeit humiliation , hath beene effectuall for the turning away of Gods iudgements . 2 Chron. 12.12 . 1 King 21.29 . Ambrose said to Monica the mother of Austin , when with many tea●es , s●e bewailed her ●ons unconversion , Fieri non potest , ut 〈…〉 l●ch●y●arum perea● It could not be that the Son of so many teares should perish . Aug. Confess l. 3 c. 13. Esay 4 3 , 4. & 27 9 Esay 11.6 . Nothing cleaves more pertinaciously , or is more inexpugnable then a strong lust . As God of ten promised his people going to conquer the land of Canaan , that no enemy should be able to stand against them , Deut 7 24 & 11 . 2●● Iosh. 1.5 . & ●0 8 so he hath as certainely promised to the Elect victory over their enemies . We should doe therefore as Iehosaphat did , 2 Chro. 20.11 . God hath promised to give grace s●fficient to them that aske it . Ezek. 36.25 , 26. Zeph. 3.9 , 11. E●ay 10.20 21 , 22. The like is Zach. 1 3. I will turne unto you , in pard●n of sinne , and delivery of them out of the scarcity and dangerous condition they were in , into a better estate of peace , and plenty and outward prosperity . Esay 1.16 , 17 , 8 God will heare their prayers that turne unto him . Iob ●2 . 27 . 1 King. 8 48 , 49. 2 Chron. 7.14 . See Esay 59.20 . Ier. 4.1 . & 3.1 . Iob 33 27 , 28 , 29. Ezek 18 . 2● , 22 , 23 , 27 , 28 , 30 , 32. & 33.12 , 14 , 15 , 19 Mat. 18.4 . Wisedome is with the lowl● , Pro. 11.3 . God hath two thrones ; one in the highest heavens , the other in the lowest heart Esay 6● . 2 . God hath promised to water this grace with secret ioyes and easefull refreshings , Esay 29 19. Mat. 11.29 . Rev. 3.10 . Heb. 12.9 . Who through faith and patience inherit the promise● , Heb. 6.12 . * Blessings ( indefinitely ) are upon the head of the righteous Pro. 10.6 . See Psal. 58.11 . Pro. 10.16 24 , ●0 . Psal. 92 , 12 , Pro. 4.18 . Esay 57.1 . Pro. 11.3 , 5 , 6 , 11. Pro. 10 29. Pro. 4 2 , 11. & 19.1 . Job 8.6 , 20. Psal 61.10 . Psal. ●7 . 18 . Pro. 2.7 , 21. Pro. 11.3 , 6. See Esay 33.15 . Pro. 10 , I●b 17.9 , ●0 . Psal ●5 and Psal 24 Pro 10 20. Pro. 11.20 . Psal. 3. ● . & 4 8. Rom. 5.1 . Ob. O but ( may a child of God say ) I have many and great afflictions in the world . Sol. What ●hough , in Christ thou maist have peace , Ioh. 16.33 . Ob. O but I cannot see which way I should have peace Sol. He will create peace Esay 57.19 . Ob. O but the peace we have , neither is , nor here will be perfect . Sol. Peace shall come , Esay 57.21 . Ob. O but am afraid least my peace with God breake and so hold not . Sol. The mountaines may fall , but Gods Covenant of peace shall not fall , Esay 54.10 . Mat. 28.20 . Mat. 7.24 , 25. Rom 8 35 to the end 1 Ioh. 2 24. Ioh 6.47 . 2 Tim 4 18. Mat. 24.24 . Mar. 13.13 . Rev. 3.5 , 11 12 , 21. Hee that overcommeth shall inherit all things . Rev 21.7 . Rom. 27. Col. 1 . 1● . Heb 3 6. The righteous shall flourish like the Palme-tree , ver . 12. The Palme-tree never , looseth his leafe or fruit saith Plinie . Quentumun veveres non v●terascent . ●unius . Ezek. 47. ●2 The Apostle proveth that the 〈◊〉 and migh● 〈…〉 and p●a●s●d God 〈◊〉 T●ess●lonians , that the● d●d gr●w . 2 ●hess . ● The more we proceed in holinesse , our salvation is still the nearer to us . Rom 13.11 . Ezek. 18 31 Ezek. 36.25 , 26. God acce●●s ●is in their serv●ces . Exod. 19 5 , 6. God rewards his children for the good they doe , even in this I for the least teare shed , and wo●d spoken in a good cause goes not without a re●ard . Mat. 10. ●2 . Iob 34.11 . Ier. 32.18 . Psal. 111.5 . Ps. 105 42. Mal. 3.16 . 2 Chron. 15.7 . Zach. 13.9 . Every one should labour for more Spirit then speech in prayer Promises of audience in prayer . See Psal. 18.3 & 20.6 . Ioh 4 10. Iob 22 27. & 33.6 . Esay 58 ● . David pleadeth this promise , Psal. 4.1 . Generall promises to prayer , that God will heare and answer us , Esay 30.19 Iohn 16.23 particular promises ; first deliverance from any trouble and affliction , Ps. 50.15 . of strength and patience to beare it , Iam. 1.5 . Secondly , whatsoever spirituall grace wee stand in need of , Luk. 11.13 . Thirdly , inward ioy & peace of conscience , Iob 23.26 . Ioh. 16.24 . We are to be familiar●y acquainted with these promises and meditate on some of them when we goe to pray . Exod 22 23. Psal 9.9 . & 22.24 . Psal. 86.6 , 7. Psal. 5.24 . Ier. 29 12 , ●3 Luke 8.7 , 8 Iam 5.16 . Psal. 81.10 . * D. Playfer● Non dicitur quid dabitur , saith Austen Christ nameth not what shall be givē to you , to let us know that that gift , is a thing suprae omne nomen , above all that can bee named Matth 6.6 . If every severall beleiver have a promise , Mat 7.7 , 8 to bee heard in whatsoever he shall ask according to the will of God , when he praieth apart by him self , or privately in his fr●ily , or with a few , much more when hee ioyns in prayer with the Minister and ●he rest of the godly i● the publi● assembly Mat 18 , 20. God hath promised to accompany this ordināce of his with the divine power & efficacy of his Holy Spirit . Esay 59.21 . Iohn 5.25 . Rev. 1.3 . Pro 8 , 34 , 35. Metaphora à clientibus so res patronorū obsidentibus . sunius . Esa. 5● 1 , 2. Promises 1. Generall God will ever assist this ordinance and worke with it , Mat. 28.10 . 2. ●●ee will save the souls of his people by this ordinance , Iam. 1 21. ●s . 55.3 . 3 By this ordinance he will beginne grace and convert the soule , Ps. 19.7 . 4 By this ordinance he will increase and perfect grace where he hath begun it , Mark. 4.24 Act 20.32 . God hath made also part●cular promises to them that attend on this ordinance . 1. That by it he will give them strength to overcome their strongest corruptions , Psal. 119 9 2. That hee will by it worke peace in their consciences , Esay . 57.9 . Prov ● 14. Mark 4.24 . Luke 1 28. Rom. 1.16 . Wee should heare so , as to expect & hope for life by the word which the Lord promiseth , Deu. 3● . 47 . Ioh. 5.39 . It is a usuall thing to call the principal cause & the instrument by the same name . Acts 1 , 4 , 5. 1 Cor 11 24 , 25. ●●k . 21.19 ●0 Iohne . 14 . 5● Mark 1 , 22 , ●4 . The duty of Fasting is to bee performed when the accomplishment of some remarkable promise is expe●ted to be fulfilled to the Church . Dan. 9.2 , 3. This promise may be also applied , to the following of good examples & presidents . Lan. 3 . 4● , The Lord prom●seth many singular graces to all that sanctifie hi● day of what nacion , or condition soever they be ●hey shall have their hearts filled full of spirituall joy . God will give them the spirit of prayer & hear their prayers , he will give ●hem ability to serve him , hee will also accept & reward their service . Terque quate●que beati . Poelices ter & amp●ius Horat . See Mat 6. Heb 13.16 . Eccles. 11. ● . Esay 587 , 8 , 10 , 11. Ps. 129. Pro. 14.21 , 22 * Though Alms deeds merit not at Gods hands : yet they make him our debtor according to his gratious promise , said King Iames , Pro , 1● . 17 . 1 Tim 6.18.19 . He that hath a bountifull eve shall be blessed , for he giveth of his bread to the poor , Pro 2● 9 Dicit frigidae aquae , ne in calida sumptū lignorū causari quis posset , Hieron . Mark 9.4 . Propecuto aquae fr●gidae torrens voluptatis . See Mal. 3.10 1● . A promise to paying of tithes . Zephany 2.3 Rest on every side from enemies Book IV 2 Chro. 14.7 Esay 55.6 . 2 Chro 14 7 Mat. 77. 2 Chro. 31.11 Blessed are they that seeke him with their whole heart , Psalm 119.2 . Book III Psalm●9 ●9 15 16 , ●7 , 18. 1 Tim 4 8. Book IV ●r●mises in gen●rall to t●e w●ys of godlinesse . 〈…〉 , Au●●in . Notes for div A47631-e90150 * Some doe referre it to the day of judgement when the faithfull shall not be confounded or ashamed cum ventris in future , when Christ shall come to judgemēt Glosse interlin , Haym● But it is more generall , shewing that the faithfull neither in the time present nor to come shall be ashamed . Not to be confounded sign●fieth non frustrati , not to be disappointed of the●r hope , P. Matt. And more is under●●ood then said , i.e. shall be confirmed comforted and establishe● , Parus . He that will k●ep● my saying , shall ●ot test of death . Iohn 8.51 that is shall not be overwhel●ed by ●t . Dying in the Lord. Revel ●4 . 13 is but a rest from labours , 2 Tim. 1.10 . That one happy pang which puls away the soule from the body , doth also pul away sinne both from the soul and body God doth watch over the faithfull for good by his pro●idence , both in life and death , Mat. 10.28 , 29 , 30 31. Psa. 72.14 2 Sam 25. In Christ shal all be made alive , 1 Cor 15 ●●punc ; that is shall be raised by him at the resurrection . The Cerma●es call the Church yard Godsaker , because the bodies are sowne there to bee raised again : and the Grecians called their Church yards , or places of sepulture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormitories , or sleeping places wher the bodies rest , expecting the resurrection . The soule of t●e faithfull at the dissolution of the body shall go immediately to heaven . Therfore there is no purgatory . Christ promiseth to the Saints of God af●er death , Life , 1 Tim 4.8 Apoc. 2.10 . Iohn 5.24 & 11.25 , Rest , Luke 16.25 . Apoc. 14.13 Ioy , Mat 3.25.23 Esay 35 10. * 1 Iohn 4 17 & 3.21 . Acts 3 19. Heb. ● . 28 . There is a promise , 2 Tim 4.8 to these that long for Christs secōd comming , & love his appearing . Mat. 13.43 . See 1 Cor 15 4● , 43. Heb. 9. ●5 . & 11 16. Iam. 1 1● , 5 Iude 20 , 21 , verse The gl●ry of the body ( say the Schoole men , consists first in clarity , Mat ●● . 43 2 Impassibility , 1 Cor. 5 53. 2 Of the soul consists in the manifest visiō of God which succeeds faith , 1 Cor. 13.12 . 2 In the perfect fruition of God which succeeds hope Rev. 7.16 , 7 , 3 In the perfect love of God wh●c● succeeds of imperfect charity 1 Cor , 13.8 . Rev. 21.3 . 1 Thes 4 17. 1 Pet. 13.4 . Sir Thomas Bodley gave for his arms three crowns with this posey , Quarta perennu erit , the fourth shal be eternall . Notes for div A47631-e92710 Book V. Esay ●3 20. The unvisible Church is the ●●llar of t●uth , Christ is made to her righteousnes , sanctifica●io She hath all light and 〈◊〉 here , & in Heaven . The ●ambe himself shall be h●r Sunne & glory She shall be led into al truth . Her fai●● shal not fai●● her enemies shal ●cke the dost of her sect , & come and worship before her , she shall inherit the earth , prevaile against t●e gates of her enemies . Yea the promises made to Christ hi●self , are applied to her , compare Esay 49 ● . with that in 2 Cor 6● Promises unto the Church assemblies , Christ hath promi●ed to be present in a more comfortable māner in the assemblies of his people , then in any of our houses or any other place . Promises unto the Church-assemblies . Publike places have a p●omise of Gods special presence in them , 1 King 9.3 . There is beauty , Ps. 7 4 good●e●se ta●nesse in Gods hou●e , such as 〈◊〉 fill the soule of a man , & give him as much as hee can desire Esay 55.7 . See 2 Thess. 2.8 . See ver . 8. F●rb●s upon t●e place Magnas la pa sua mol●●uit cum ingeni● impetu● mato i●si pro ijciatu●r longe maximo , protectus ab act quo valido & ●ebusto . Brightmānu . in locum . Esay 42 2● , ●3 Ps. 68.29 , 31. & 7● . 10 , 11 & ●● . 19 . Esa 62 2. Ps. 38 4. Esa. 60.3 , 5 , 8 Act. 10.45 M●t. 19 2● . & 28. ●0 . It was promised , Esa 6.13 . that a tenth should returne . 1 Tim. 4.16 . Rev ●1 18. Dan. 12. ● . Mat. 24.45 , 46. 2 Tim. 4 7 , 8 Secundum laborē accipient , non secund um proventam , saith Bernard . Esay 11.13 , 14. Ephes 6 5 , 8 He blesseth the hab●tation of the Iust , Pro 3.33 . Exod. 34 24. a That very promise was after repeated to Abrahams posterity in all ages , to be a staffe of comfort to them still , therfore it is oft said , that God is the God of Abrahā , Isaac , & Iacob , Exod 36 15 , ●6 Le●● 42 Ps. 105 8. 〈◊〉 . b Acts 3.25 . Rom. 4.11.16 1 Cor 7.14 . Esa. 619 & 65.23 . Ps. 102 ●8 . Pro. 14.26 * H●on 4 of Iob 1 Cor 7 14. Rom. 11.16 . See 1 Kin 11 34. & 2 Kings 10.30 . Obiect . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ambrose and Piscator say , this is the first precept of the second Table with promise . Answ. Boza , V●sin , R●vet on 20. of Exo Zanchtu● on Eph 6. B Bahington B. Andrews . D. Gouge and others . Deut. 5 1● . Ier 35.18 , 19 Mal. 3.16 , 17. 
A51294	----	Divine dialogues containing sundry disquisitions & instructions concerning the attributes and providence of God : the three first dialogues treating of the attributes of God and his providence at large / collected and compiled by the care and industry of F.P. More, Henry, 1614-1687. 1668 Approx. 678 KB of XML-encoded text transcribed from 304 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A51294 Wing M2650 ESTC R17163 12165718 ocm 12165718 55306 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51294) Transcribed from: (Early English Books Online ; image set 55306) Images scanned from microfilm: (Early English books, 1641-1700 ; 114:2) Divine dialogues containing sundry disquisitions & instructions concerning the attributes and providence of God : the three first dialogues treating of the attributes of God and his providence at large / collected and compiled by the care and industry of F.P. More, Henry, 1614-1687. [40], 560 p. Printed by James Flesher, London : 1668. The first three dialogues. "F.P." stands for Henry Moore's pseudonym, Franciscus Palaeopolitanus. Cf. Halkett & Laing (2nd ed.). Reproduction of original in Harvard University Libraries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Theology -- Early works to 1800. 2002-12 TCP Assigned for keying and markup 2003-01 Aptara Keyed and coded from ProQuest page images 2003-02 Rina Kor Sampled and proofread 2003-02 Rina Kor Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion DIVINE DIALOGUES , Containing sundry Disquisitions & Instructions Concerning the Attributes and Providence of God. The Three First DIALOGUES , treating of The Attributes of God , and his Providence at large . Collected and compiled by the Care and Industry of F. P. Thy Wisedome , O Lord , reacheth from one end to another mightily ; and sweetly doth she order all things . Wisedome 8. 1. LONDON , Printed by Iames ●l●sher , Anno Dom. 1668. THE PUBLISHER TO THE READER . Reader , THough it may well seem needless to preface any thing in particular touching these● Three First Dialogues , we being in so great a measure prevented by what is already noted in general in the Palaeopolite's Epistle to his Friend ; yet because 〈◊〉 other two went not out of my hands ●ithout something a larger Preamble , 〈◊〉 have thought it not amiss to preface 〈◊〉 little in way of commendation of these . 〈◊〉 then , the subject of the First 〈◊〉 these Three Dialogues is the Attri●utes of God ; of the Two latter , the Adjusting of the Phaenomena of the World to the Goodness of his Providence . Arguments that will easily allure the Attention of the Curious , and I think handled with that plainness , that full comprehension and carefull circumspection , that they will also satisfie the Ingenuous . But they that have a minde to finde flaws will easily phansie they see them even there where they are not . The main Scope of the Authour in the handling of the Attributes of God seems to be , to cut his way with that Caution and Iudgement , as neither to lessen the Majesty of the Godhead by a pretence of making his Nature so universally intelligible to all Capacities whatsoever , ( for it is well known how dull and short-sighted some are ) nor yet on the other side to make his Existence incredible , by puzzling and confounding even the best vnderstandings with high-flown Notions and hard Repugnancies , yea perfect Contradictions , upon pretence of magnifying the Nature of God the more thereby . As if the more perplext and self-inconsistent the Nature of God were , it were the more glorious and adorable ; and that were not a Reprehension of our Saviour to the Samaritans , but an Encomium , where he saies , Ye worship ye know not what . Which yet is the condition of all those that dress up the Deity with repugnant Attributes , and an Invitation to the Atheistically-given to quit both the Deity and his Worship at once . Which consideration I conceive made the Authour of these Dialogues not onely with sound Reason to beat down , but also with a due and becoming Contemptuousness to explode that new fond Opinion of the Nullubists , who , forsooth , imagine themselves so superlatively intellectual above other men , in declaring that God is no-where , though they cannot deny but that he is . In which lofty adventure though they boast themselves as so safely elevated above the Region of Imagination , yet I do not doubt but this high Lift of their thoughts will be found at last to be but as a tumid Bubble on troubled waters , and that the Levity and Puffiness of their Spirits has carried their conceptions ( if they have any of the thing they pronounce of ) above the levell of common Sense and Reason . In his adjusting of the phaenomena of the Universe to the Divine Goodness , it is considerable that he has declined no Difficulties the wit of man can imagine or invent , but brought them all into view , or at least the hardest of all , and such Specimina of all kindes , that in all likelihood , what-ever new Instances may occur to men , or they may on set purpose excogitate , will be easily satisfy'd by the Solution of these foregoing Examples . That also is not to be pretermitted , how he has fitted Solutions and Hypotheses to the severall degrees and capacities of the mindes of men , that the Argument may not be too big for some , and too little for others . To say nothing how in the representing of the gross Barbarities of the Manners and Religions in the Vnciviliz'd parts of the World , he does by not an unpleasant Satyricalness dexterously endeavour the quickening of the Civilized parts into a sense and abhorrence of the least shadow or resemblance of those execrable Barbarities . And that again , methinks , is very sober and humane , in that in the setting out these Genius's of severall sorts and sizes , as I even now intimated , there is nothing of reproach cast upon any , but he that has not the Fate to be a Philotheus or a Bathynous , is notwithstanding allow'd to be a Sophron. All which Dispensations in their kinde are laudable and honourable ; and it is certainly want of Iudgement or Good nature that makes them contemn one another . For those that are arrived to any due measure of real Piety and Vertue finde so great a Perfection in that , that those whom they see arrived to the like degree there with themselves , let their other Capacities be what they will , they will easily give them the right hand of Fellowship , and acknowledge them their equals . But for those whose either Knowledge or Ignorance is accompanied with so high a pitch of Rudeness and Immorality , as that they contemn and reproch all that are not of their own size in either , it is but just if they find themselves lightly perstringed in the Parable of those two loud-singing Nightingales of Arcadia that so rudely awakened Bathynous out of his Divine Dream . Lastly , For the observation of Decorum of Persons , though it be not neglected or transgressed in any part of all the Five Dialogues , yet it is more full and articulate in these Three ; whenas the peculiar Character of Hylobares had no occasion distinctly to shew it self in the Two last . But the Characters of all the others are more or less discernible in all Five , but most of all that of Cuphophron . In the Character of which Person the Dramatist seems to have been judicious even to Physiognomonicall Curiosity , ●e intimating him to be one of so little a Stature . Which comports excellently well with that gaiety of Manners , that versatility of Wit , and lightsomeness of Humour , that discovers it self all along from the beginning to the end in the person of Cuphophron . For this qualification of Manners is most incident , according to the rules of Physiognomie , to men of a little stature , their Heat and Spirits being something over-proportionated to the bigness of their Bodie ; which makes them quick and chearfull , and of a sudden apprehension , obnoxious to Raptures and exalted Resveries , though reaching short , or else shooting over , and not easily hitting the Truth . Which therefore agrees well with the Platonicalness of Cuphophron's Genius . Besides that it may be the Authour may have some regard to the littleness of Des-Cartes his Stature , of whose Wisedome Cuphophron is introduced such an excessive Admirer . As if the lesser-sized Bodies were the fittest Sheath or Case for a Cartesian Wit. Not to note farther , that Plato also was of no procere Stature . Severall such like Prettinesses accompany the nervose prosecution of the main Subject of these Dialogues : wherein to the free and ingenuous I think the Authour will not easily seem to have over-shot himself in any thing , unless in his over-plain and open opposing that so-much-admired Ph●losopher Renatus Des-Cartes , on whom persons well versed in Philosophicall Speculations have bestowed so high Encomiums , especially a Writer of our own , who , besides the many Commendations he up and down in his Writings adorns him with , compares him ( in his Appendix to the Defence of his Philosophicall Cabbala ) to Bezaliel and Aholiab , as if he were inspired from above with a Wit so curiously Mechanicall , as to frame so consistent a Contexture of Mechanicall Philosophy as he did . And the late learned Authour of Philosophia Scripturae Interpres , after an operose , subtile and copious endeavour of evincing that Philosophy is the best Interpreter of Scripture , as if all that pains had been intended in the behalf of Des-Cartes , to set him in the infallible chair , he concludes all at last with a very high and unparallel'd Elogie of the Cartesian Philosophy . Wherefore it may very well be questioned whether it was so advisedly done of the Writer of these Dialogues , to adventure the exposing of his own Credit , by so openly opposing and oppugning the great Name and Authority of so very famous and eminent a Philosopher as Cartesius . But for my part , I must confess , the more he may have exposed himself by this freedome , ( provided that he be in the right , which the impartial Reader must judge of ) the Points that are controverted are of such great consequence , that I think it is in him the more conspicuous Act of Vertue , and that that very ground upon which this Imputation of Over-shooting himself is raised is a Principle to be abhorred by all good and generous Spirits ; namely , As if it were a point of Imprudence to be less tender of a man 's own private Credit then of the Glory of God and the publick Good ; or , As if any one ought to lose any esteem by doing what is r●ally ●orthy and laudable . Besides , he does but follow the Pattern of that very Authour that is observed so highly to have commended Des-Cartes , most of the Allegations against his Philosophy being more fully pursued in that Encomiast's Writings . And in that very Epistle to V. C. where he makes it his business to apologize for him , and to extoll him and magnifie him to the skies , yet he does plainly and apertly declare , That it is a kinde of vile and abject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or superstitious idolizing of Matter , to pretend that all the Phaenomena of the Universe will arise out of it by mere Mechanical Motion . And yet in the same Epistle he seems to acknowledge that there may be some few effects purely Mechanicall . Which I believe was from his over-great desire of making Des-Cartes seem as considerable as he could with any judgement and Conscience . But for my part , upon my more seriously considering what occurrs in these Dialogues , I am abundantly assured that there is no purely-Mechanicall Phaenomenon in the whole Vniverse . Nor ought that Authour so to be understood in the comparing Cartesius with Bezaliel and Aholiab , as if he did really believe he was supernaturally inspired . For with what face can any one put that sense upon such an high-flown Complement , whenas he does as well up and down in his Works plainly and zealously confute Des-Cartes , where he findes him faulty in things of any concern , as praise him and commend him where he deserves it ? Which is a plain indication he did not take him to be infallibly inspired . And it may be the right Exegesis of Bezaliel and Aholiab's being filled with the Spirit of God , is but their being filled with wisedome of heart for those Mechanicall Curiosities of Work ; as it is signified toward the end of that Chapter , That they had a special and extraordinary Genius that way , which was the gift of God in Nature . Besides that every great thing in Nature according to the Hebrew Idiom has its denomination from God. And therefore to be filled with the Spirit of God in wisedome and understanding , &c. is to have a great measure of Wisedome and Vnderstanding in such and such things . As without question Des-Cartes had a great deal of Wit and Sagacity to finde out the most credible Material Causes of the Phaenomena of the World , and to order them into the most specious Contexture that the thing is capable of , to make up a Mechanicall Philosophy . But that these things can neither arise nor hold together without an higher Principle that must superintend and guide them , this great Encomiast of his does as plainly declare in * severall places , as the Contriver of these present Dialogues does . But as for the Authour of Philosophia Scripturae Interpres , I must confess I do much admire , that after he has laboured so much to make good his Argument , he should pitch upon Des-Cartes his Philosophy as such a safe Oracle to consult about the meaning of Scripture . It is true , that severall strokes of it are very fitly applicable to a Philosophical sense of the Six daies Creation : but those are such as are comprehended in the Pythagorick frame of the Vniverse , and correspond with the ancient Cabbala ; are no new Inventions of the Cartesian Wit. And the truth is , that which makes Des-Cartes his Philosophy look so augustly on 't is , in that he has interwoven into it that noble System of the World according to the Tradition of Pythagoras and his Followers , or , if you will , of the most ancient Cabbala of Moses . But the rest of his Philosophy is rather pretty then great , and in that sense that he drives at , of pure Mechanism , enormously and ridiculously false . But now for those Principles or Passages in his Philosophy that are more peculiarly his own , there is nothing more estranged from the Genius of the Scripture and the service of Theologie then they . For fuller satisfaction , and for the suavity of the Co●ceit's sake , let us make triall in some few . It is a grand Principle with him , that where-ever we cannot but conceive an Extension or Expansion , we must likewise necessarily conceive there is Matter . And therefore because we cannot but conceive an indefinite Space round about us extended , we cannot but conceive Matter all along extended . Which plainly implies , we cannot but conceive there is Matter , what-ever else there is . Whence it follows , that its existence is necessary of it self and independent of God , because in its very Notion or Idea it cannot but ●e conceived to be ; we being not able otherwise to conceive but that there is an indefinite Extension round about us . How this will comport with the absolute Perfection of God , or how sound a sense it will render of the first Verse in Genesis , I leave to any one to conjecture . Again , It is as confessed a Principle with him , that Matter alone with such a degree of Motion as is supposed now in the Vniverse will produce all the Phaenomena of the World , Sun , Moon , and Stars , Air , Water , Earth , Plants , Animals , and the Bodies of Men , in such order and organization as they are found . Which Principle in his Philosophy certainly must prove a very inept Interpreter of Rom. 1. 19 , 20. where the eternall Power and Godhead is said clearly to be seen by the things that are made ; insomuch that the Gentiles became thereby unexcusable . But if the Cartesian Philosophy be true , it was their ignorance they could not excuse themselves . For they might have said , That all these things might come to pass by Matter and mere Mechanicall Motion ; and that Matter excludes Motion in its own Idea no morè then it includes Rest : so that it might have Motion of it self as well as its Existence , according to the former Implication . See also how fit a Gloss this Principle will afford upon Acts 14. 17. and how well that Text agrees with the first Section of the first Chapter of Des-Cartes his Meteors . A third peculiar property of his Philosophy is , A seeming Modesty in declining all search into the Final causes of the Phaenomena of the World : as if , forsooth , that were too great a presumption of humane wit , to pry into the Ends of God's Creation ; whenas indeed his Philosophy is of that nature , that it prevents all such Researches ; things coming to pass , according to it , as if God were not at all the Creatour and Contriver of the World , but that mere Matter Mechanically swung about by such a measure of Motion fell necessarily , without any more to doe , into this Frame of things we see , and could have been no otherwise then they are ; and that therefore all the particular Vsefulnesses of the Creation are not the Results of Wisedome or Counsel , but the blinde issues of mere Material and Mechanicall Necessity . And things being so , it is indeed very consistent to cast the consideration of the Final Cause out of the Mechanicall Philosophy . But in the mean time how fit an Interpreter of Scripture this Philosophy will be in such places as that of the Psalmist , O Lord , how manifold are thy works ! in wisedome hast thou made them all , I understand not . For , according to this Philosophy , he has made no●e of them so . Let the zealous Cartesian reade the whole 144 Psalm , and tune it in this point , if he can , to his Master's Philosophy . Let him see also what sense he can make of the first to the Corinthians , Ch. I. v. 21. Fourthly , The Apparitions of Horsemen and Armies encountring one another in the Air , 2 Macch. 5. let him consider how illustrable that passage is from the last Section of the 7. Chapter of Des-Cartes his Meteors , and from the conclusion of that whole Treatise . Fifthly , That of the Prophet , The Oxe knows his owner , and the Ass his Master's Crib ; as also that of Solomon , The righteous man regardeth the life of his Beast , but the tender mercies of the wicked are cruel : what an excellent Gloss that Conceit of Des-Cartes his , of Brutes being senseless Machina's , will produce upon these Texts , any one may easily foresee . And , lastly , Gal. 5. 17. where that Enmity and conflict betwixt the Flesh and the Spirit is mentioned , ( and is indeed as serious and solemn an Argument as any occurrs in all Theologie ) what light the Cartesian Philosophy will contribute for the more 〈…〉 this so important Mystery , may easily be conjectured from the 47th Article of his Treatise of the Passions , where the Combate betwixt the superiour and inferiour part of the Soul , the Flesh and the Spirit , as they are termed in Scripture and Divinity , is at last resolved into the ridiculous Noddings and Ioggings of a small glandulous Button in the midst of the Brain encountred by the animal Spirits rudely flurting against it . This little sprunt Champion , called the Conarion , ( or Nux pinea ) within which the Soul is entirely cooped up , acts the part of the Spirit , as the animal Spirits of the Flesh. And thus by the Soul thus ingarrison'd in this Pine-kernell , and bearing herself against the Arietations or Iurrings of the Spirits in the Ventricles of the Brain , must that solemn Combat be performed , which the holy Apostle calls the War betwixt the Law of our Members and the Law of our Minde . Spectatum admissi risum teneatis , ami●i ? Would not so trivial and Iudicrous an account of Temptation and Sin occasion Bod●nus his ●●lack-smith to raise as derisorious a Proverb touching actual Sin , as he did touching original , and make them say , What adoe is there about the wagging of a Nut , as well as he did about the eating of the Apple ? Besides , if this Conflict be not a Combat betwixt two contrarie Lives seated in the Soul her self , but this that opposes the Soul be merely the Spirits in such an Organized body , ( as Cartesius expresly affirms ; ) the Souls of the wicked and of the godly in the other state are equally freed from the importunities of Sin. These few Tasts may suffice to satisfie us how savoury an Interpreter the Cartesian Philosophy would prove of Holy Scripture and Theologicall Mysteries . So that Religion can suffer nothing by the lessening of the Repute of Cartesianism , the Notions that are peculiar thereto having so little tendency to that service . Indeed if Cartesius had as well demonstrated as affirmed that Matter cannot think , he had directly deserved well of Religion it self . But how-ever Providence has so ordered things , that in an oblique way his Philosophy becomes serviceable to Religion , whether he intended it or no , or rather , that of it that was most against his intention , namely the Flaws and Defects so plainly discoverable in it . For the unsuccessfulness of his Wit and Industry in the Mechanicall Philosophy has abundantly assured the sagacious , that the Phaenomena of the Vniverse must be entitled to an higher and more Divine Principle then mere Matter and Mechanicall Motion . Which is the main reason that his greatest Encomiast does so affectionately recommend the reading of the Cartesian Philosophy : as you may see in the Preface to his Treatise of the Immortality of the Soul. These things , I think , duly considered will easily clear the Authour of these Dialogues from all imputation of Imprudence , in opposing the renowned Philosopher in such things as it is of so great concern thus freely to oppose him , especially he going very little farther then his highest Encomiasts have led the way before him . Nor can I bethink me of any else that may have any colourable Pretense of a just Complaint against him , unless the Platonists , who haply may judge it an unfit thing that so Divine a Philosophy should be so much slurred by introducing Cuphophron , a Platonist , uttering such tipsie and temulent Raptures and Rhetoricall Apologies , as he does in the Second and Third Dialogues , for the extenuating the hideousness of Sin ; besides the ill Tendency of such loose and lusorious Oratorie . And yet the judicious , I believe , will finde those passages as pertinent and usefull as those that bear the face of more Severity and Reservedness ; and will easily remember that the Character of Cuphophron is not simply a Platonist , but an aiery-minded one , ( as indeed both the danger and indecorum of Light● mindedness or over-much Levity of spirit is both represented and perstringed all along in his person ; ) which therefore does not redound to the discredit of Platonism as such , but to the discovery of the hazard of that Philosophy , if it meet not with a minde that is sober and well ballasted . And for the ill Tendency of his rapturous Eloquence , that fear is altogether groundless ; since of all the force of Reason and Rhetorick he produces , there is so perfect and convictive a Confutation , that there is not the least colour left to palliate Immorality ; for as much as it is so clear●y evidenced that Sin and Vice are no● , as Cuphophron's Sophistry 〈…〉 onely pursuances of a 〈…〉 things in themselves absolutely 〈◊〉 , and perfectly contrary to the ●ill and nature of God. But it was a matter of no small moment to bring into view all that could plausibly be said in the behalf of so pleasing a Monster , that it being all enervated and demonstrated to be weak and frivolous , the Minde of man might be the more firmly radicated and es●●blished in what is good : and that ev●l men also might take notice , tha● the more-severely vert●ous are not 〈◊〉 of the wi●tiest Pleas and 〈◊〉 they can frame for their adherence to Sin , nor at all at a loss how utterly to de●eat them . And that therefore those that are cordially good are not so out of simplicity and ignorance , ( as the falsely-deemed Wits foolishly conceit them ) but out of a clear and rational discernment what is best , and out of an holy sense and relish of the Divi●●●st things . To the latter whereof as those conceited Wits lay no claim ; so is it as manifest that they have as little right or title to the former , no man willingly continuing in Wickedness but out of a base Stupidity of minde and Imbecillity of Reason . But these things , Reader , thou wilt best understand by perusing the Dialogues themselves , from which I have too long detained thee by an over-tedious Preface ; which I must intreat thee to impute rather to my desire that thou mightest reap a clear satisfaction without the least Scruple or Disgust , then that I have any suspicion of either thy Candour or Iudgement . Farewell . G.C. THE EPISTLE Of Fr. Euistor , the Palaeopolite , to a Noble Friend of his , touching the ensuing Dialogues . Honoured Sir , IT is now well-nigh two years agoe since I gave you Intelligence touching that notable Meeting I had the good hap to be at in Cuphophron's renowned Arbour : Wherein I signify'd to you the great satisfaction Philopolis received in those Conferences , and how excessively Hylobares was transported with Philotheus his Converse , being made thereby so firm a Convert to the belief of Spiritual Beings , and of the Accuracy of that Divine Providence that has the Government of the World. But though the Hints I gave then of the severall Days Discourses made you so passionately desirous of having the whole matter of those Disceptations more fully communicated to you , and all the Five Days Conferences recovered , if it were possible , into so many Dialogues : yet , for all the care and industry I could use , I could not till now bring about what you so earnestly requested . But now , partly out of my own Records I made to my self there a-nights after every Day 's Discourse , and partly by communicating since that time either by Letters or word of mouth with those that were there present , ( especially Sophron , a man of a very firm memory as well as of an able judgement ) I think I have at length recovered all that passed in every Day 's Conference , even to the minutest Humours and Circumstances of our Converse : Which I have done with that faithfulness , that I have not omitted such passages as may seem to redound to my own discredit ; as being more then once not over-handsomely abused by our young Friend Hylobares , who , you know , is free enough in that kinde with his familiar Acquaintances . Which made him fly upon Cuphophron so frequently as he did , even to the admiration , and offense sometimes , of my worthy Patron Philopolis . These two , I mean Hylobares and Cuphophron , are , as it were , the small Mean and Treble in this Heptachordon or Instrument of seven Strings . And indeed they are all along ( especially in the Three first Dialogues ) as acute and canorous as two stridulous Swallows on the top of a Chimney . The rest you will find grave enough , and my self some degrees below Gravity , that is to say , pretty solemnly and authentickly dull . How ever , I served to supply the place of an Historian to them ; as I do to you in the rehearsall of the whole matter . Wherein I recording the Humours and Passions of men as well as their Reasonings , if any thing be faulty in any phrase of speech or Comportment of the young men , yet you are to consider that it had been a Fault in me to have omitted it ; esp●cially the Blemishes of the less perfect being so discernible in the company of those more-accomplished persons , and therefore the more likely to beget a disrelish and aversation in the Reader to such Miscarriages . Which is the main Scope of all Moral Writings , whether Poetry or History . But what may seem more harsh in those youthfull persons , compared with the discreet and unexceptionable demeanour of those of more mature age , will yet be found very sutable and harmonious to the Persons themselves , if you have but recourse to the particular Characters in the Page before the Book ; which briefly represents the Genius of every Actour . Which if you firmly fix in your mind , and carry with you all along as you reade , you will at least be assured that I am not altogether an unskilfull Dramatist , how-ever you may doubt whether I be so exact an Historian . Farewell From Palaeopolis , Novemb. 29. 1666. Yours to command , Fr. Euistor . THE CONTENTS OF THE Three first DIALOGUES . I. THE Preference of Vertue and assurance of an happy Immortality before the Pleasures and Grandeur of this present World. 1. II. The Description of Hylobares his Genius , and of Cuphophron's Entertainments in his Philosophicall Bowre . 4. III. Philopolis his Quere's touching the Kingdome of God , together with his sincere purpose of proposing them . 13. IV. Hylobares his Interposall of his Quere's : first , touching the Existence of God , and Divine Providence . 18. V. The Existence of God argued from the orderly Designs discoverable in the Phaenomena of Nature . 20. VI. Severall Instances of that general Argument . 22. VII . That necessary Causality in the blind Matter can doe as little toward the orderly Effects in Nature , as the fortuitous Iumbles thereof . 28. VIII . That there is no Phaenomenon in Nature purely Mechanicall . 31. IX . That there is no Levitation or Gravitation of the Aether or of the vulgar Elements in their proper places . Whence 't is plain that Matter 's Motion is moderated from some Diviner Principle . 33. X. That the Primordialls of the World are not Mechanicall , but Vital . 36. XI . Instances of some simple Phaenomena quite contrary to the Laws of Mechanicks . 39. XII . The fond and indiscreet hankering after the impossible Pretensions of solving all Phaenomena Mechanically , freely and justly perstringed . 43. XIII . The Existence of God argued from the Consent of Nations , from Miracles and Prophecies , from his Works in Nature , and from his Idea . 49. XIV . The Obscurity of the Nature of God , and the Intricacy of Providence ; with preparatory Cautions for the better satisfaction in these Points . 54. XV. The Attribute● of Eternity . 57. XVI . An Objection against the All-comprehension of Eternity , with the Answer thereto . 66. XVII . Another Objection , with its Answer . 71. XVIII . The Attribute of Immutability . 73. XIX . Of the Deity 's acting ad extra . 78. XX. The Attribute of Omnisciency . 80. XXI . The Attribute of Spirituality , and that God cannot be Material . 87. XXII . The false Notion of a Spirit . 90. XXIII . That there is an Spiritual Being in the World. 92. XXIV . That Extension and Matter are not reciprocall . 93. XXV . That there is an Extension intrins●call to Motion . 96. XXVI . That there is an immovable Extension distinct from that of movable Matter . 101. XXVII . That this Extension distinct from Matter is not imaginary , but real . 104. XXVIII . A fresh Appeal touching the truth of that Point to Reason , Sense , and Imagination . 111. XXIX . The essential Properties of Matter . 118. XXX . The true Notion of a Spirit . 124. XXXI . The Attribute of Omnipresency . 132. Cuphophron's Paradox of God's being no-where . 135. XXXIII . The Confutation of that Paradox . 139. XXXIV . That all Spirits are some-where . 142. XXXV . The Grounds of Cuphophron's Paradox ( that Spirits are no-wh●re ) produced and examined . 151. XXXVI . That God is essentially present every-where . 157. XXXVII . The Arborists affected liberty of dissenting in unnecessary Opinions , and friendly Abusiveness of one another in their Philosophicall Meetings . 160. XXXVIII . The Conclusion . 164. The Second Dialogue . I. THE Introduction , containing Philopolis his Thanks for the last day's Discourse ; with a touch by the bye of Inspiration , and of the Difficulty of the present Subject . 168. II. The two main Heads of Objections against Providence , with certain Laws to be observed in disputing thereof . 172. III. Evils in general how consistent with the Goodness of God. 175. IV. The Arguments of Lucretius against Providence . 181. V. Providence argued against from the promiscuous falling of the Rain , and undiscriminating discharges of Thunder-claps . 187. VI. An Answer to Lucretius his Arguments . 198. VII . Of Death , how consistent with the Goodness of Providence . 211. VIII . Of Diseases . 217. IX . Of War , Famine , Pestilence , and Earthquakes . 220. X. Of ill Accidents happening to brute Creatures , whereby their life 's become miserable . 226. XI . Of the Cruelty and Rapacity of Animals . 232. XII . Of the Rage of the Elements , the Poison of Serpents , and Wrath of wilde Beasts . 239. XIII . Of Monstrosities in Nature . 244. XIV . Of Fools , Mad-men , and men irreclamably Wicked from their very birth . 252. XV. The best Vse to be made of the saddest Scene of the things of this World. 262. XVI . How the Entrance of Sin into the World can consist with the Goodness of Providence . 264. Cuphophron's L●natick Apologie whereby he would extenuate the Hainousness of Sin. 268. XVIII . A solid Answer to the foregoing Apologie , though ushered in with something ludicrous Preamble . 281. XIX . A more sober Enquiry into that Dif●culty , How the Permission of Sin in th● World can consi●t with the Goodnes● of God. 29● . XX. The first Attempt of satisfying the Di●ficulty , from that Stoicall Position of 〈◊〉 invincible Freedome of Man's Will. 29● . XXI . The second Attempt , from the consid●ration of some high Abuses of a vincib● Freedome , as also from the nature of this Freedome it self . 299. XXII . The third and last , from the Questionableness whether in compute of the whole there does not as much good redound to the Vniverse by God's Permission of Sin , as there would by his forcible keeping it out . 308. XXIII . How consistent it is with the Goodness of Providence , that God does not suddenly make men holy so soon as they have an hearty minde to it . 314. XXIV . The Parable of the Eremite and the Angel. 320. XXV . That the Adversity of the Good , and the Prosperity and Impunity of the Wicked in this Life , are no Arguments against the Accuracy of Providence . 329. XXVI . A civil , but merry-conceited , bout of drinking in Cuphophron's Arbour . 338. XXVII . The marvellous Conjuncture in Hylobares of an outward Levity and inward Soberness at once . 343. XXVIII . His serious Song of Divine Providence . 345. XXIX . The breaking up of the Meeting . 348. The Third Dialogue . I. COnjectures touching the Causes of that Mirth that the Meeting of some persons naturally excites in one another . 350. II. Hylobares his Relapse into Dissettlemen● of minde touching Providence , with the cause thereof . 355. III. Paucity of Philosophers no blemish to Divine Providence . 357. IV. Reasons in general of the gross Deformity in the Religions and Customs of the Savage Nations , as also of the variety of this Deformity in Manners & Customs . 361. V. Of the barbarous Custome of going naked . 366. VI. Of the ridiculous Deckings and Adornings of the Barbarians . 369. VII . The Lawlesness of the Barbarians and their gross Extravagancies touching Wedlock apologized for by Cuphophron , Advocate-General for the Paynims . 376. VIII . Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the men of Arcladam that lie in Child-bed for their Wives . 383. IX . Of the Pagans Cruelty to their Enemies , and inhumane Humanity to their Friends . 385. X. Their killing men at Funerals to accompany the dead . 388. XI . The Caraiamites murthering good men to seize on their Vertues . 391. XII . Of the Anthropophagi or Cannibals . 393. XIII . Of the Atheism and the Polytheism of the Barbarians . 398. XIV . Of their Men-Sacrifices . 402. XV. Of their worshipping the Devil . 404. XVI . Of their sacrificing men to the Devil . 408. XVII Of Self-Sacrificers . 416. XVIII . The meaning of Providence in permitting such horrid Vsages in the World. 419. XIX . The Madness of the Priests of the Pagans . 421. XX. Of their Religious Methods of living in order to future Happiness . 430. XXI . Of their Opinions touching the other State. 433. XXII . The Vnsuccessfulness of Cuphophron's Advocateship hitherto in reference to the ease of Hylobares his Perplexities . 437. XXIII . Severall Considerations to make us hope that the state of the World may not be so bad as Melancholy or History may represent it . 440. The first Consideration . 442. The second Consideration . 445. The third Consideration . 450. The fourth Consideration . ibid. The fifth Consideration . 451. The sixth Consideration . 452. The seventh Consideration . 453. The eighth Consideration . 454. XIV . Excellent Instances of Morality even in the most barbarous Nations . 455. The ninth Consideration . 461. The tenth Consideration . 462. The last Consideration . 463. Cuphophron's rapturous Reasons why God does not dissolve the World , notwithstanding the gross Miscarriages in it ; with Hylobares and Sophron's solid Animadversions thereon . 464. XXVI . Hylobares as yet unsatisfied touching the Goodness of Providence , by reason of the sad Scene of things in the World. 470. XXVII . An Hypothesis that will secure the Goodness of Providence , were the Scene of things on this Earth ten times worse then it is . 473. XXVIII . Bathynous his Dream of the two Keys of Providence , containing the above-mentioned Hypothesis . 480. XXIX . His being so rudely and forcibly awaked out of so Divine a Dream , how consistent with the Accuracy of Providence . 492. XXX . That that Divine Personage that appeared to Bathynous was rather a Favourer of Pythagorism , then Cartesianism . 496. XXXI . The Application of the Hypothesis in the Golden-Key-Paper , for the clearing all Difficulties touching the Moral Evils in the World. 502. XXXII . Severall Objections against Providence fetch'd from Defects , answered partly out of the Golden , partly out of the Silver-Key-Paper . 514. XXXIII . Difficulties touching the Extent of the Universe . 520. XXXIV . Difficulties touching the Habitableness or Unhabitableness of the Planets . 523. XXXV . That though the World was created but about six thousand years ago , yet , for ought we know , it was created as soon as it could be . 536. XXXVI . Hylobares his excess of Ioy and high Satisfaction touching Providence , from the Discourse of Philotheus . 549. XXXVII . The Philosopher's Devotion . 552. XXXVIII . The Hazard and Success of the foregoing Discourse . 556. XXXIX . The Preference of Intellectual Joy before that which is Sensual . 557. XL. That there is an ever-anticipative Eternity and inexterminable Amplitude that are proper to the Deity onely . 559. Errata . Pag-75 . lin . 2. reade Ac — Aq. p. 151. l. 24. r. Res cogitantes . p. 213. l. 16. r. as in . p. 278. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 339. l. 13. r. neighbour P●ilothe●s . p. 340. l. 4. r. Philoth . p. 345. l. ul● . r. bear . p. 441. l. 14. for have , r. hear . p. 457. l. 20. r. Hathney and the Brasilian . The proper Characters of the Persons in the ensuing Dialogues , with some Allusion to their Names . Philotheus , A zealous and sincere Lover of God and Christ , and of the whole Creation . Bathynous , The Deeply-thoughtfull or profoundly-thinking man. Sophron , The Sober and wary man. Philopolis , The pious and loyall Politician . Euistor , A man of Criticism , Philologie and History . Hylobares , A young , witty , and well-moralized Materialist . Cuphophron , A zealous , but Airie-minded , Platonist and Cartesian , or Mechanist . The general Character . All free spirits , mutually permitting one another the liberty of Philosophizing without any breach of Friendship . DIVINE DIALOGVES , CONTAINING Several Disquisitions and Instructions touching the ATTRIBUTES OF GOD AND HIS PROVIDENCE IN THE WORLD . THE FIRST DIALOGUE . Philotheus , Bathynous , Sophron , Philopolis , Euistor , Hylobares , Cuphophron . Cuph. THrice welcome , O Philotheus , who have brought along with you two such desireable Associates as Bathynous and Sophron . Will you please to make a step up into the Garden ? Philoth. With all our hearts . There ●s nothing more pleasant these Summer Evenings then the cool open Air. And I 'll assure you it is very fresh here , and the Prospect very delightsome . Cuph. Methinks I envy Greatness for nothing so much as their magnificent Houses , and their large Gardens and Walks , their Quarters contrived into elegant Knots adorned with the most beautifull Flowers , their Fountains , Cascades and Statues ; that I might be in a more splendid capacity of entertaining my Friends . This would be to me no small prelibation of the Joys of Paradise here upon Earth . Philoth. For my part , Cuphophron , I think he need envy no body who has his Heart full fraught with the Love of God , and his Mind established in a firm belief of that unspeakable Happiness that the vertuous and pious Soul enjoys in the other State amongst the spirits of just men made perfect . The firm belief of this in an innocent Soul is so high a prelibation of those eternal Joys , that it equalizes such an one's Happiness , if he have but the ordinary Conveniences of life , to that of the greatest Potentates . Their difference in external Fortune is as little considerable as a Semidiameter of the Earth in two measures of the highest Heaven , the one taken from the Surface of the Earth , the other from its Centre : The disproportion you know is just nothing . Cuph. It is so . Philoth. And for gratifying your Friends ; They that are in a capacity of being truly such , are as fully well satisfy'd with your ordinary Entertainment , as if you were Master of the Fortunes of Princes . Besides that it would be hazardous to your self to live in that affected Splendour you speak of , as it is not altogether safe to affect it . For both the desire and enjoyment of external Pomp does naturally blinde the eyes of the Mind , and attempts the stifling of her higher and more heavenly Operations , engages the Thoughts here below , and hinders those Meditations that carry the Soul to an anticipatory view of those eternal Glories above . Cuph. What you say , Philotheus , may be , and may not be : These things are as they are used . But I must confess I think worldly Fortunes are most frequently abused , and that there is a danger in them : which makes me the more contented with the state I am in . Philoth. And so you well may be , Cuphophron : for though you will not admit you live splendidly , yet it cannot be deny'd but that you live neatly and elegantly . For such are the Beds and Alleys of this little spot of Ground : and such also that Arbour , if the Inside be as neat as the Outside . Cuph. That you may quickly see , Philotheus . Philoth. All very handsome , Table , Cushions , Seats and all . Cuph. Here I love to entertain my Friends with a frug●l Collation , a cup of Wine , a dish of Fruit and a Manchet : The rest they make up with free Discourses in Philosophy . And this will prove your greatest Entertainment now , Philotheus , if Philopolis , Euistor and Hylobares were come . Sophr. No Entertainment better any-where then a frugal Table , and free and ingenuous Discourse . But I pray you , Cuphophron , who is that Hylobares ? Is it he who is so much famed for holding That there is nothing but Body or Matter in the world ; That there is nothing Iust or Vnjust in its own nature ; That all Pleasures are alike honest , though it be never so unaccountable a satisfaction of either a man's Cruelty or his Lust ? Cuph. O no , it is not he . For I verily believe I know who you mean , though it never was yet my fortune to be in his company , and I least of all desire it now . For he is a person very inconversable , and , as they say , an imperious Dictatour of the Principles of Vice , and impatient of all dispute and contradiction . But this Hylobares is quite of another Genius and extraction ; one that is as great a Moralist on this side rigour and severity of life , as he is a Materialist , and of a kind and friendly nature . Bath . That is not incredible : For I see no reason why a Soul that is infortunately immersed into this material or corporeall Dispensation may not in the main be as solid a Moralist as a Mathematician . For the chief Points of Morality are no less demonstrable then Mathematicks ; nor is the Subtilty greater in Moral Theorems then in Mathematicall . Sophr. In my mind it is a sign of a great deal of natural Integrity and inbred Nobleness of spirit , that maugre the heaviness of his Complexion that thus strongly bears him down from apprehending so concerning Metaphysicall Truths , yet he retains so vivid r●sentments of the more solid Morality . Philoth. That will redound to his greater Joy and Happiness , whenever it shall please God to recover his Soul into a clearer knowledge of himself . For even Moral Honesty it self is part of the Law of God , and an adumbration of the Divine life . So that when Regeneration has more throughly illuminated his Understanding , I doubt not but that he will fall into that pious admiration and speech of the ancient Patriarch , Verily God was in this place , and I knew not of it . Wherefore those that are the true lovers of God must be friendly and lovingly disposed towards all his Appearances , and bid a kinde welcome to the first dawnings of that Diviner Light. Cuph. But besides the goodness of his Disposition , he has a very smart Wit , and is a very shrewd Disputant in those Points himself seems most puzzled in , and is therein very dexterous in puzzling others , if they be not through-paced Speculatours in those great Theories . Sophr. If he have so much Wit added to his Sincerity , his case is the more hopefull . Cuph. What he has of either you will now suddenly have the opportunity to experience your selves : for I see Philopolis and the rest coming up into the Garden . I will meet them , and bring them to you . Gentlemen , you are all three welcome at once , but most of all Philopolis , as being the greatest Stranger . Philop. I pray you , Cuphophron , is Philotheus and the rest of his Company come ? Cuph. That you shall straightways see , when you come to the Arbour . Philop. Gentlemen , we are very well met . I am afraid we have made you stay for us . Philoth. It was more fitting that we should stay for Philopolis , then he for us . But we have been here but a little while . Cuph. A very little while indeed ; but now our Company is doubled , so little will be twice as little again . I am very much transported to see my little Arbour scored with such choice Guests . But that mine own Worthlesness spoils the conceit , I could think our Company parallel to the Seven wise men of Greece . Hyl. I warrant the Septenary will be henceforth much more sacred to Cuphophron for this day's Meeting . Cuph. The Senary at least . Hyl. You are so transported with the pleasure of the presence of your Friends , O Cuphophron , that you forget to tell them how welcome they are . Cuph. That is soon recounted . I sent into my Arbour just before Philotheus came this dish of Fruit , and this Wine , the best , I hope , in all Athens ; and I begin to Philopolis , and bid you now all welcome at once . Hyl. You was very early in your provision , Cuphophron . Cuph. I did early provide for our privacy , that there might be no need of any body 's coming here but our selves . Hyl. A large Entertainment . Cuph. I keep touch both with my promise to Philopolis and with my own usual Frugality in these kind of Collations : And yet , Hylobares , you have no cause to complain ; you have to gratifie all your five Senses . Here is another Glass , tast this Wine . Hyl. It is very good , Cuphophron , and has an excellent flavour . Cuph. There 's to gratifie your Tast then , Hylobares , besides the delicacy of these ripe Fruit , which recreate also the Nostrils with their Aromatick sent ; as also does the sweet smell of the Eglantines and Hony-suckles that cover my Arbour . Hyl. But what is there to gratifie the Touch , Cuphophron ? Cuph. Is there any thing more delicious to the Touch then the soft cool Evening-Air , that fans it self through the leaves of the Arbour , and cools our bloud , which youth and the season of the year have overmuch heated ? Hyl. Nothing that I know of : nor any thing more pleasant to the Sight then the Faces of so many ingenuous Friends met together , whose Candour and Faithfulness is conspicuous in their very Eyes and Countenances . Cuph. Shame take you , Hylobares , you have prevented me : It is the very Conceit and due Complement I was ready to utter and bestow upon this excellent Company . Hyl. It seems good wits jump , and mine the nimbler of the two . But what have you to gratifie the Ear , Cuphophron ? Cuph. Do you not hear the pleasant Notes of the Birds both in the Garden and on the Bowre ? And if you think meanly of this Musick , I Pray you give us a cast of your skill , and play us a Lesson on your Flagellet . Hyl. Upon condition you will dance to it . Sophr. I dare say Philopolis thinks us Athenians very merry Souls . Philop. Mirth and Chearfulness , O Sophron , are but the due reward of Innocency of life ; which , if anywhere , I believe is to be found in your manner of living , who do not quit the World out of any Hypocrisie , Sullenness , or Superstition , but out of a sincere love of true Knowledge and Vertue . But as for the pretty warbling of the Birds , or that greater skill of Hylobares on the Flagellet , I must take the liberty to profess , that it is not that kind of Musick that will gain my Attention at this time , when I see so many able and knowing persons met together ; but the pursuance of some instructive Argument freely and indifferently managed for the finding out of the Truth . Nothing so musicall to my ears as this . Cuph. Nor , I dare say , to any of this Company , Philopolis . Philop. But I am the more eager , because I would not lose so excellent an opportunity of improving my Knowledg . For I never met with the like advantage before , nor am likely again to meet with it , unless I meet with the same Company . Cuph. We are much obliged to you for your good opinion of us , Philopolis . But you full little think that you must be the Beginner of the Discourse your self . Philop. Why so , Cuphophron ? Cuph. For it is an ancient and unalterable Custome of this place , that in our Philosophical Meetings he that is the greatest Stranger must propound the Argument . Whether this Custome was begun by our Ancestors out of an ambition of shewing their extemporary ability of speaking upon any Subject , or whether out of mere civility to the Stranger , I know not . Philop. I believe it was the latter , I am so sensible of the advantage thereof , and do not onely embrace , but , if need were , should claim the privilege , now I know it ; but shall use it with that modesty , as to excuse the choice of my Argument , if it shall appear rather a Point of Religion then Philosophy . For Religion is the Interest of all , but Philosophy of those onely that are at leisure and vacant from the affairs of the world . Philoth. Let not that trouble you , Philopolis : For , for my part , I look upon the Christian Religion rightly understood to be the deepest and the choicest piece of Philosophy that is . Philop. I am glad to hear you say so , Philotheus ; for then I hope the Argument I shall pitch upon will not appear over-unsuitable . It is touching the Kingdome of God. Cuph. Philopolis hath both gratify'd Philotheus , and most exquisitely fitted himself in the choice of his Argument , his Genius and Affairs being so notedly Politicall . It must be a very comprehensive Argument , in which Religion , Philosophy and Policy do so plainly conspire . Philoth. It must , indeed . But what are the Quere's you would propose touching the Kingdome of God , O Philopolis ? Philop. They are chiefly these . First , What the Kingdome of God is . Secondly , When it began , and where it has been or is now to be found . Thirdly , What Progress it hath made hitherto in the world . Lastly , What Success it is likely to have to the End of all things . Philoth. These are grand Questions indeed , Philopolis , insomuch that I am mightily surprised that so weighty and profound Quere's should come from a person that is so continuedly taken up with affairs of the World. Cuph. I dare pawn my life that the noise of the fifth Monarchy , or the late plausible sound of setting Jesus Christ in his Throne , did first excite Philopolis to search after these Mysteries . Philoth. I am not so curious to enquire into the first occasions of Philopolis his search after these things , as solicitous for what end he now so eagerly enquires after them . For it is a great and general errour in mankind , that they think all their Acquisitions are of right for themselves , whether it be Power , or Riches , or Wisedom , and conceit they are no farther obliged then to fortifie or adorn themselves with them : whenas they are in truth mere Depositum's , put into their hands by Providence for the common good ; so that it were better they had them not , then not to use them faithfully and conscienciously to that end : for they bring the greater snare upon their own heads by such acquired Abilities , and make themselves obnoxious to the greater condemnation , unless they use them , as I said , as the Depositum's of God , not to their own Pride or Lust , but to the common good of the Church , of their Prince , and of their Countrey . Philop. I acknowledge that to be exceeding true , Philotheus . And next to those are they obnoxious that craftily decline the acquisition of any Power or Knowledge , that they may not run the risques of Fortune in witnessing to the Truth , or assisting the publick Concern : which Hypocrisie I being aware of , am so far from being discouraged , that my Zeal is the more enkindled after important Truths , that I may the more faithfully and effectually serve God and my Prince in my Generation , though with the hazard of all that I have . Euist. Which he has once already more then hazarded in the Cause of his Sovereign , besides the hazard of his life in five or six bloudy Battels . But I hope he will never have the occasion of running that hazard again . Philoth. O admired Philopolis , you are of a right faithfull and upright spirit ; verily I have not discovered more true Vertue and Nobleness , no not in the most famous Philosophical Societies . Philop. I love to feel my self of an express and settled Judgement and Affection in things of the greatest moment ; and nothing , I think , can be of greater then the Affairs of the Kingdome of God , to know who are more properly and peculiarly his People , that my Heart may be joyned with them , where-ever they are discoverable in the world , and my Hand may relieve them to the utmost extent of the activity of my narrow sphear . For it seems to me both a very ignoble and tedious condition , to be blown about with every winde of Doctrine or transitory Interest , and not to stick to that wherein a man's loss proveth his greatest gain , and Death it self a translation into eternal Life and glory . Hyl. This were an excellent Temper in Philopolis indeed , to be thus resolved , if he were sure not to fall short in his account . Sophr. But suppose he was not sure , seeing he ventures so little for so great a stake , I think his Temper is still very singularly excellent and commendable . Philoth. But what needs any such supposition , O Sophron ? for as sure as there is a God and a Providence , such a single-minded soul as Philopolis will after this life prove a glorious Citizen of Heaven . Hyl. I am fully of your opinion , O Philotheus , that Philopolis his future Happiness is as sure as the Existence of God and Divine Providence . But the assurance of these has hitherto seemed to me very uncertain and obscure : whence , according to right Method , we should clear that Point first . For there can be no Kingdome of God , if God himself be not , or if his Providence reach not to the Government of the Universe , but things be left to blinde Chance or Fate . Philop. For my part , Gentlemen , I could never yet call such Truths into doubt , though Hylobares has divers times attempted to dissettle me at my House near the other Athens , where sometimes he gives me the honour of a Visit. But all his Reasonings have seemed to me Sophistical Knots or Tricks of Legerdemain , which though they might a little amuse me , yet they could not move me at ●ll from my settled Faith in God and ●is Providence . Philoth. So great a firmitude is there ●n Life against all the subtle attaques ●f shifting Reason . This farther con●●rms me in an Observation I have made a long time ago , That there is a kind of Sanctity of Soul and Body that is of more efficacy for the receiving or retaining of Divine Truths , then the greatest pretences to Discursive Demonstration . Philop. But though I want nothing to confirm me in these Points , yet if Philotheus could convince Hylobares of the truth of them , and beat him at his own weapon , it would be to me a pleasant spectacle ; provided he come to my proposed Theme at the last . Philoth. It is a great wonder to me that a person so ingenious as Hylobares , and so much conversant in Philosophy , should at all doubt of the Existence of the Deity , any more then he does of Philopolis his Existence or my own ; for we cannot so audibly or intelligibly converse with him as God doth with a Philosopher in the ordinary Phaenomena of Nature . For tell me , O Hylobares , whether if so brief a Treatise as that of Archimedes de Sphaera & Cylindro had been found by chance , with the delineations of all the Figures sutable for the design , and short Characters ( such as they now use in specious Arithmetick and Algebra ) for the setting down of the Demonstrations of the orderly-disposed Propositions , could you or any else imagine that the delineating and fitting these things together was by Chance , and not from a knowing and designing Principle , I mean from a power Intellectual ? Hyl. I must confess I think it in a manner impossible that any one that understood the purpose of those Figures and the adnexed Demonstrations should doubt but that the Description of them was by some intelligent Being . Philoth. But why do you think so , Hylobares ? Hyl. Because it is the property of that which is Intelligent to lay several things together orderly and advantageously for a proposed Design . Which is done so constantly and repeatedly in that Treatise , and so methodically , that it is impossible to doubt but that it is the effect of some Intellectual Agent . Philoth. Wherefore where-ever we finde frequent and repeated Indications of pursuing skilfully a Design , we must acknowledge some Intelligent Being the cause thereof . Hyl. We must so . Philoth. But what a small Scroll and how few Instances of pursuing a Design is there in that Treatise of Archimedes , in comparison of the whole Volume of Nature , wherein , as in Archimedes every leading Demonstration to the main upshot of all ( which is the Proportion betwixt the Sphear and Cylinder ) is a pledge of the Wit and Reason of that Mathematician , so the several subordinate Natures in the world ( which are in a manner infinite ) bear conspicuously in them a Design for the best , and therefore are a cloud of Witnesses that there is a Divine and Intellectual Principle under all ? Hyl. This is better understood by Instances , Philotheus . Philoth. It is . And I will instance in the meanest first , I mean in the most loose and general strokes of the Skill of that great Geometrician , as Plutarch some-where calls the Deity . As in the nature of Gravity , which precipitates thick terrestrial parts downward through both Air and Water , without which power no Beasts nor Fowls could live upon the Earth or in the Air , dirt and filth would so flow into their mouths and stop their breath ; nor could Fishes subsist in the Water . 2. In that strong tug against over-much baring the subtilest Matter in these lower Regions , that thinner Element being disproportionated to the Lungs of either Birds or Beasts ; as is to be more fully understood in those excellent Experiments of the Air-pump . 3. In the Parallelism and the due-proportionated Inclination of the Axis of the Earth , and the Latitude of the Moon from the Aequator . Hyl. I cannot deny but that these Laws are better then if things had been otherwise . Philoth. 4. The contrivance of the Earth into Hills and Springs and Rivers , into Quarries of Stone and Metall : is not all this for the best ? Hyl. I conceive it is . Philoth. And what think you of Land and Sea , whenas all might have been a Quagmire ? Hyl. That also is for the best . For on it depends the pleasure and profit of Navigation . Besides that the Sea is the fountain of Moisture that administers to the Springs underneath , as the Springs supply the Rivers above-ground , and so imitate the Circulation of the Bloud in man's Body . Philoth. Cast your eye also upon the variety of Herbs and Trees , their Beauty , their Virtue and manifold Usefulnesse , the contrivance of their Seed for propagation ; and consider if all be not for the best . Hyl. It would require an Age to pursue these things . Philoth. Well then , let us for brevity sake consider onely the severall kinds of Animals : which , beside the Usefulness of some of them especially and more appropriately to mankind , ( as the Dog and the Horse for Services , and Oxen and Sheep for his Food ) their external Shapes are notoriously accommodated to that Law or guise of life that Nature has designed them ; as in general the Birds for flying , the Fish for swimming , and the Beasts for running on the ground ; the external frame and covering of their Bodies are exquisitely fitted for these purposes . Besides what also is very general , that contrivance of Male and Female for Propagation , and that notable difference of Fishes and Birds being oviparous , that there might be the more full supply for th●● great Havock that would be necessarily made upon those kind of Creatures by their devouring enemies . To these you may add the instinct of Birds in building their Nests and sitting on their Eggs ; the due number and position of the Organs of Sense and peculiar Armatures of Creatures , with the instinct of using them : That those Fowls that frequent the Waters , and onely wade , have as well long Legs as long Necks ; and those that are made for swimming have Feet like Oars : and that no Birds have Paps , as Beasts have . All which things , and infinite more , do plainly argue the accuracy of Design in their framing . Hyl. Things are , I must confess , as if they were plainly designed to be so . Philoth. But to put an end to these Instances , which , as you said , a whole Age would not suffice to enumerate ; the inward Anatomie and use of Parts in many thousand kinds of Animals is as sure a demonstration of a very-curiously contrived Design in each of these Animals Bodies , as the severall Figures and Demonstrations in the above-named Book of Archimedes are of the Writer's purpose of concluding the Truth of each Proposition to which they appertain . That in Man's Body is notorious . The fabrick of the Eye , its safe and usefull situation , the superaddition of Muscles , and the admirable contrivance of the Flesh of the whole Body in a manner into that usefull Organization ; those of the Larynx for Speech and Singing ; the industrious perforation of the Tendons of the second Joints both of Fingers and Toes , and the drawing of the Tendons of the third Joints through them ; the Ventricles of the Heart and their Valvulae , as also the Valvulae of the Veins ; the fabrick of these , and the apparently-designed Use of them , and of a thousand more , not onely in Man , but analogically in the rest of Animals , are as certain a pledge of the Existence of a God , as any Voice or Writing that contains such Specimens of Reason as are in Archimedes his Treatise are an Argument of the existence of some man or Angel that must be the Authour of them . Hyl. The weight of Reason and the vehemence of Philotheus his Zeal does for the present bear me down into this belief whether I will or no. For I easily feel the force of his arguing from these few Hints , having perused the latest Treatises of this Subject , and being sufficiently versed in Anatomicall History ; which , I must confess , urges upon me , more effectually then any thing , the Existence of God. Philoth. Which belief , methinks , you should never be able to stagger in , if you consider that in these infinite kinds of living Creatures , none of them are made foolishly or ineptly , no not so much as those that are gendered of Putrefaction . So that you have infinite examples of a steddy and peremptory acting according to Skill and Design , and abundant assurance that these things cannot come to pass by the fortuitous Jumbling of the parts of the Matter . Hyl. No , Philotheus , they cannot . But though they be not the results of such Fortuitous causes , why may they not be the effects of Necessary ones , I mean , of the necessary Mechanicall Law of the Motion of Matter ? As a Line proportionally cut , if the greater Segment subtends an Isosceles whose Crura each of them are equal to the whole Line , each Angle at the Basis will necessarily be double to that of the Vertex . And this will be the necessary Property of this Triangle . Philoth. But what does this prove , whenas there is no necessity in the matter that any Line should be so cut , or , if it were , that any two Lines of equal length with the whole should clap in with the greater Segment to make such a Triangle , much less to inscribe a Quinquangle into a Circle , or that the motion of the matter should frame an exact Icosaëdrum or Dodecaëdrum , whose fabrick much depends on this proportional section of a Line , as you may see in Euclide ? And yet there is a more multifarious Artifice in the structure of the meanest Animal . I tell thee , Hylobares , there is nothing necessarily in Matter that looks like an Intellectual Contrivance . For why should blind Necessity doe more in this kind then fluctuating Chance ? or what can be the motion of blind Necessity but peremptory and perpetual Fluctuation ? No , the necessary and immutable property of such a Triangle as thou hast described , with such a Basis and such Crura , is in thy own Minde or Intellect , which cannot but conceive every Triangle so made to have such a propriety of Angles , because thy Minde is the Image of the eternall and immutable Intellect of God. But the matter is lubricous and fluid , and has no such intellectual and immutable Laws in it at all , but is to be guided and governed by that which is Intellectual . Hyl. I mean as Cartesius means and Professes , that the Mechanicall Deduction of Causes in the explication of the Phaenomena of the world is as close and necessary as Mathematicall Sequels . Philoth. Nay , I adde farther , that he conceives his own Mechanicall Deductions to be such . And I must confess I think they are as much such as any will be ; and so excellent a Wit failing so palpably , makes me abundantly confident , that the pretence of salving the Phaenomena by mere Mechanicall Principles is a design that will never prove successfull . Hyl. Why ? where does Cartesius fail , O Philotheus ? Philoth. Nay , rather tell me , O Hylobares , where he does not ; or rather instance in any one Phaenomenon that is purely Mechanicall . Hyl. The Earth's being carried about in this our Vortex round the Sun. Philoth. That is very judiciously pitched upon , if the Deferent of the Earth , I mean the Vortex , were the result of mere Mechanicall Principles . Hyl. Why ? is it not ? what can Mechanicall motion doe , if not produce that simple Phaenomenon of Liquidity ? Philoth. The matter of the Vortex is not simple enough , not to need the assistence of an higher Principle to keep it in that consistence it is . Hyl. Why so , Philotheus ? Philoth. Because Disunity is the natural property of Matter , which of it self is nothing else but an infinite Congeries of Physicall Monads . Hyl. I understand you , Philotheus . And indeed there is nothing so unconceivable to me as the holding together of the parts of Matter ; which has so confounded me when I have more seriously thought upon it , that I have been prone to conclude with my self , that the Gimmers of the World hold together not so much by Geometry as some natural Magick , if I knew what it was . Philoth. You may do in due time . But in the mean while it is worth our noting , that there is another great flaw in this most hopefull Instance you produce of pure Mechanism . For the Earth never got into this Orbit it is now moved in by virtue of those Mechanicall Laws Cartesius describes , nor is still detained here by them . Hyl. Why not ? Philoth. For if the Earth had been bandied out of one Vortex into another , as is supposed , all that looser and lighter matter that hung about it had been stript from it long before it came hither : ( as if a man should fling out of his hand Feathers , Chaffe and a Bullet together , the solidity of the Bullet will carry it from the Chaffe and Feathers , and leave them behinde ) and so the Matter of the third Region of the Earth had been lost , whereby it had become utterly unhabitable . Hyl. I never thought of this before . Philoth. And then the descending of the Earth to this Orbit is not upon that Mechanicall account Cartesius pretends , namely the strong swing of the more solid Globuli that overflow it . For if there were such an actual tug of the Globuli of the Vortex from the Centre toward the Circumference , the Pressure would be intolerable , and they would even mash themselves and all things else apieces . Hyl. I am again surprised , Philotheus , but I must ingenuously confess , I think so . Philoth. But there being no such hard Pressure , no Levitation or Gravitation ( as is also manifest in the Elements vulgarly so called ) in locis propriis , is it not a manifest Argument that all is not carried according to Mechanicall Necessity , but that there is a Principle that has a Prospection for the best , that rules all ? Hyl. It is very manifest , in that neither the Celestial matter of the Vortices nor the Air nor Water are pressitant in their proper places , that it is for the best . Else how could any creatures live in the Air or Water ? the weight of these Elements would press them to death . Philoth. Must not then some diviner Principle be at the bottom , that thus cancells the Mechanicall Laws for the common good ? Hyl. It should seem so ; and that the motion of Matter is not guided by Matter , but by something else . Philoth. That seems very evident from light things that rise up in water . As for example in a deep Bucket of water , where we will suppose a thin round Board forced to the bottom , of almost the same wideness that the Bucket is : the water of the Bucket we will suppose so heavy , that scarce two men shall be able to bear it . Now tell me , Hylobares , how this thin Board does get to the top , so massie a weight lying on it . The whole water that lies upon it does actually press downward , and therefore rather presses it down , then helps it up . Hyl. It may be the weight of the water gets by the sides under it , and so bears it up by its own sinking . Philoth. That is ingeniously attempted , Hylobares . But you must consider that the water that lies upon the Board to press it down is , it may be , forty times more then that which you conceive to press betwixt the rim of the round Board and the Vessel . Hyl. I am convinced that the rising of the round Board is not Mechanicall . But I pray you deal freely with me , Philotheus , for I perceive you are cunninger then I in that Philosophy ; has Des-Cartes truly solved no Phaenomenon in Nature mechanically ? Philoth. He thinks he has solved all mechanically he treats of . But , to deal freely , I finde none of his Solutions will hold by mere Mechanicks : not his formation of Suns , Stars nor Planets ; not the Generation nor Motion of the Magnetick particles ; not his Hypothesis of the Flux and Reflux of the Sea ; not the figure and colours of the Rainbow ; not the Winds , nor Clouds , nor Rain , nor Thunder : neither of these , nor of any other Phaenomena , has he given sufficient Mechanicall causes . Nay , I will adde at once , That that simplest and first Hypothesis of his , That all the Matter of the Universe was first cast into small parts equal in motion and magnitude , and that hence the Suns or Stars and Vortices arose in the distinction of the Matter ( by the mutual fridging of those Particles one against another ) into the first and second Element , I will adde , I say , That this first Original of things is most grosly repugnant to the actual proportion of these Elements one to another . For from this Mechanicall way , so stated as he has declared , it will follow that the Sun overflows the Orbit of Saturn no less then ten millions four hundred eighty four thousand Semidiameters of the Earth : which one would think were intimation sufficient to give us to understand , that the Primordialls of the World are not Mechanicall , but Spermaticall or Vital ; not made by rubbing and filing and turning and shaving , as in a Turner's or Blacksmith's Shop , but from some universal Principle of inward Life and Motion containing in it the seminal forms of all things , which therefore the Platonists and Pythagoreans call the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the World. Hyl. This is admirable : and it would be a great pleasure to me to see these things made out by Reason , that I might the more clearly understand how much that great Wit has fallen short in his account . Philop. I prithee , dear Hylobares , deny thy self that pleasure at this time : for I fear all the time of my abode here in the Town will not suf●ice for such a Task . Philoth. It would , I must confess , be something too copious a digression . Cuph. And the more needless , forasmuch as it cannot be deny'd but that Des-Cartes's Deductions are not always so mathematically or mechanically certain as he took them to be . But however , though he fails in his attempt , yet the Mechanicall Philosophy may stand firm still . It is not the errour of the Art , but of the Artist . Philoth. But it is a shrewd presumption , O Cuphophron , that when so transcendent a Wit as Des-Cartes , and so peculiarly Mechanicall , fails so palpably even in the general strokes of Nature , of giving any such necessary Mechanicall Reasons of her Phaenomena , it is too palpable a presumption , I say , that the pretence it self is rash and frivolous , and that it is not the true and genuine mode of Philosophizing . Philop. What Philotheus says seems to me infinitely credible , though I be no pretender to Philosophy . Philoth. But if we produce even among the more general Phaenomena of Nature such Instances as plainly thwart the acknowledged Laws of Mechanicks , let Cuphophron tell me then what will become of his pure and universal Mechanism he pretends to run through the whole frame of the World. Cuph. I will tell you , when you have produced them . Philoth. But tell me first whether you do not firmly believe the motion of the Earth Annual and Diurnal . Cuph. I do , and every one else I think that has any skill in Philosophie . Philoth. Why then you must necessarily hold a Vortex of Aethereall matter running round the Sun , which carries the Earth about with it . Cuph. I must . Philoth. And being so great a Mechanist as you are , That the Particles that have swallowed down the Earth thus far into our Vortex , that even those that are near the Earth , so many of them as answer to the magnitude of the Earth , are at least as solid as it . Cuph. They are so . Philoth. And that therefore they move from the Centre with a very strong effort . Cuph. They do so . Philoth. And so do the Vortices that bear against our Vortex . Cuph. No question , or else our Vortex would over-run them , and carry them away with it self . Philoth. Do you or any else either here or under the Line at mid-day or mid-night feel any such mighty Pressure as this Hypothesis inferrs ? Cuph. I believe , not . Philoth. There is one thrust at your pure pretended Mechanism . Cuph. Well , at it again ; I will see if I can lie at a closer Ward . Philoth. The Phaenomenon of Gravity , is it not perfectly repugnant to that known mechanicall Principle , That what is moved will continue its motion in a right line , if nothing hinder ? whence it will follow that a Bullet flung up into the Air must never return back to the Earth , it being in so rapid a motion with that of the Earth's . Cuph. I understand what you mean ; you thrust at the Mechanicall Philosophy before , you have now shot at it . Philoth. I and hit the mark too , I trow : so that it is needless to adde that of the great weight hanging at the Sucker of the Air-pump , and drawn up thereby beyond all the accounts of Mechanick Philosophy , with other things of the like nature . Hyl. I expected these Instances of Philotheus , and understand the force of them throughly out of a late * Authour , and must ingenuously confess that they seem to me such as contain little less then a Demonstration , that all things in Nature are not carried on by Principles merely Mechanicall . Cuph. If they be so good , I pray you let us hear some more of them , Philotheus . Philoth. When I have heard your answer to these . Cuph. My answer is , O Philotheus , that these Instances seem for the present demonstrative and unanswerable ; so far Hylobares and I concurr . But I hope I may without offence profess that I think the cause of the Mechanick Philosophy is not therefore quite desperate , but that when our active and searching Wits have made farther Enquirie into things , they may finde out the pure Mechanicall causes of that puzzling Phaenomenon of Gravity . Philoth. I but Hylobares may take notice , that the Authour he mentions does not onely confute the false Solutions of that Phaenomenon , but demonstrates all Mechanicall Solutions of it impossible , it being so manifestly repugnant to the confessed Laws of Mechanicks . Hyl. It is very true . Cuph. That may seem a Demonstration for the present , which to posterity will appear a mere Sophistical Knot , and they will easily see to loose it . Bath . I believe by the help of some new-improved Microscopes . Philop. Nay but in good earnest , O Cuphophron , ( if you will excuse my freedome of speech ) though I have not that competency of judgement in Philosophicall matters , yet I cannot but deem you an over-partial Mechanist , that are so devoted to the Cause , as not to believe Demonstration against it till Mechanicks be farther improved by posterity . It is as if one would not believe the first Book of Euclide till he had read him all over , and all other Mathematicall Writers besides . For this Phaenomenon of Gravity is one of the simplest that is , as the first Book of Euclide one of the easiest . Not to adde what a blemish it is to a person otherwise so moral and vertuous , to seem to have a greater zeal for the ostentation of the Mechanical wit of men , then for the manifestation of the Wisedome of God in Nature . Sophr. Excellently well spoken , O Philopolis . As in water face answers to face , so the heart of man to man. You have spoken according to the most inward sense and touch of my very Soul concerning this matter . For I have very much wondred at the devotedness of some mens spirits to the pretence of pure Mechanism in the solving of the Phaenomena of the Universe , who yet otherwise have not been of less Pretensions to Piety and Vertue . Of which Mechanick pronity I do not see any good tendency at all . For it looks more like an itch of magnifying their own or other mens wit , then any desire of glorifying God in his wise and benign Contrivances in the works of Nature , and cuts off the most powerfull and most popular Arguments for the Existence of a Deity , if the rude career of agitated Matter would at last necessarily fall into such a Structure of things . Indeed if such a Mechanicall Necessity in the nature of Matter were really discoverable , there were no help for it : And the Almighty seeks no honour from any Man's Lie. But their attempts being so frustraneous , and the Demonstrations to the contrary so perspicuous , it is a marvell to me , that any men that are vertuously and piously disposed should be so partially and zealously affected in a Cause that has neither Truth nor any honest Usefulness in it . Cuph. O Sophron , Sophron , full little do you consider what a wonderfull pleasure it is to see the plain Mechanicall sequels of Causes in the explication of the Phaenomena of the World as necessarily and closely coherent as Mathematicall Demonstration it self . Sophr. Certainly , O Cuphophron , you are much transported with the imagination of such fine Spectacles , that your mere desire should thus confidently present them to you before they are . But for my part , I conceive there is far more pleasure in clearly and demonstratively discovering that they are not , then there would be if it were discoverable that they are . And that way of Philosophizing that presses the Final cause , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Aristotle calls it , seems to me far more pleasing and delicious then this haughty pretence of discovering that the Frame of the World owes nothing to the Wisedome of God. Bath . All things must out , O Sophron , in the promiscuous ferments and ebulliencies of the spirits of men in this Age , that that Wisedome which is the genuine fruit or flower of the Divine Life may in succession of time triumph over the most strutting attempts or performances of the highest natural Wits . Cuph. What wisedome is that which flows out of the Divine Life , O Bathynous ? Bath . That which leads to it ; which the Mechanicall Philosophy does not , but rather leads from God , or obstructs the way to him , by prescinding all pretence of finding his Footsteps in the works of the Creation , excluding the Final cause of things , and making us believe that all comes to pass by a blinde , but necessary , Jumble of the Matter . Cuph. Well , be the future Fate of things what it will , I doubt not but Cartesius will be admired to all posterity . Bath . Undoubtedly , O Cuphophron ; for he will appear to men a person of the most eminent wit and folly that ever yet trode the stage of this Earth . Cuph. Why of wit and folly , Bathynous ? Bath . Of wit , for the extraordinary handsome semblance he makes of deducing all the Phaenomena he has handled , necessarily and Mechanically , and for hitting on the more immediate material Causes of things to a very high probability . Cuph. This at least is true , Bathynous . But why of folly ? Bath . Because he is so credulous , as not onely to believe that he has necessarily and purely Mechanically solved all the Phaenomena he has treated of in his Philosophy and Meteors , but also that all things else may be so solved , the Bodies of Plants and Animals not excepted . Cuph. Posterity will be best able to judge of that . Philop. Cuphophron is very constantly zealous in the behalf of the Mechanick Philosophy , though with the hazard of losing those more notable Arguments deducible from the Phaenomena of Nature for the proving the Existence of a God : And yet I dare say he is far from being in the least measure smutted with the soil of Atheism . Cuph. I hope so . Philop. Wherefore , O Cuphophron , let me beg the liberty of asking you what other inducements you have to believe there is a God. Is it the Authority of the Catholick Church ? or what is it ? Cuph. I have a very venerable respect for the Church , O Philopolis , which makes me the more sorry when I consider how much they have wronged or defaced their Authority in obtruding things palpably impossible , and most wretchedly blasphemous , with equal assurance and severity as they do the belief of a God. Euist. I conceive Cuphophron reflects upon their barbarous butchering of men for their denying the Article of Transubstantiation . Cuph. It may be so . Who can believe men upon their own Authority that are once deprehended in so gross and impious an Imposture ? Euist. But these are not the Church Catholick , but onely a something-more-numerous Faction of men . But not onely these , but the whole Church , and indeed all Nations , believe that there is a God. Cuph. Indeed Tully says , Nulla gens tam barbara , &c. Euist. It is consent of Nations therefore , O Cuphophron , that you chiefly establish your belief of a Deity upon . Cuph. That is a plausible Argument , Euistor . Euist. But the History of Mircacles and Prophecies , with their Completion , a far greater . Cuph. They are very strong Arguments that there are invisible Powers that superintend the affairs of mankind , that have a greater Virtue and comprehension of Knowledge then our selves . Bath . And so may be able to bring to pass what themselves predict in long succession of Ages . As if the Government of the World and the affairs of mankinde were intrusted into the hands of Angels . Sophr. But some Miracles are so great , and Predictions of so vast a compass of time , that none but God can rationally be thought to be the Authour of them . Bath . Most assuredly God himself superintends and acts through all . Philop. Is this then the Basis of Cuphophron's Belief . Cuph. I will tell you , O Philopolis , because I see you so hugely desirous , what is the main Philosophicall Basis of my belief of a God. Philop. What is it ? Cuph. The innate Idea of God in my minde : the arguings from thence seem to me undeniable Demonstrations . Philop. I believe they are the more prevalent with you because they are Des-Cartes his . Cuph. It may be so . And they are so convictive , that I do very securely disregard all that other way of arguing from the Phaenomena of Nature . Philop. I have read those Reasonings of Des-Cartes , but they seem to me hugely high and Metaphysicall , and I meet with many men that look upon them as Sophisticall ; most men some of them , others all . But it is the privilege of you high and exalted Wits to understand the force of one another's Notions the best . Cuph. I must confess , O Philopolis , there is an extraordinary and peculiar congruity of spirit betwixt me and Des-Cartes . Philop. I but we ought to consult the common good , O Cuphophron , and not decry the more vulgar intelligible Arguments , or affect such a Philosophy as will exclude all from laying hold of God but such as can soar so high as you raised Wits can . Arguments from the Phaenomena of the World are far more accommodate to a popular understanding . Cuph. Wherefore I talk at this rate onely in our free Philosophicall Meetings . Philop. It is discreetly done of you . Hyl. Well , Cuphophron , you may hug your self in your high Metaphysicall Acropolis as much as you will , and deem those Arguments fetched from the frame of Nature mean and popular : but for my part , I look upon them as the most sound and solid Philosophicall Arguments that are for the proving the Existence of a God. And I wonder you do not observe that mighty force that Philotheus his comparing of the Volume of Nature and Archimedes his Book of the Sphear and Cylinder together has for the evincing some Intellectual Principle to be the Framer of the World. For those Figures and Characters annexed to each Proposition with an effectual subserviency to the Demonstration of them is not a more manifest indication of an Intellectual Agent , then an hundred thousand single fabricks of Matter here in the world are of the like Agency ; the parts being so disposed to one End , as the management of the Demonstration to one Conclusion , and the subordination of severall Conclusions to one Final and ultimate one : Which Subordinations of things are also most evidently and repeatedly conspicuous in Nature . Philop. On my word , Philotheus , you have not spent your labour in vain on Hylobares , that does thus judiciously and resentingly recapitulate your main Reasonings from Nature for the Existence of a God. I hope now , Hylobares , Philotheus may proceed to treat of God's Kingdome , we being all so well assured of his Existence . Hyl. I must confess , while I am in this Company , I am like Saul amongst the Prophets . Philotheus his Zeal and smartness of arguing carries me away captive , whether I will or no , into an assent to the Conclusion . And indeed when at first I set my eyes on this side of things , there shines from them such an intellectual fulgor , that methinks the very Glory of the Deity becomes visible through them . But when I would more fully comprehend his Nature , and approch more nigh him , the same Glory , that recreated mine eyes before , strikes me blinde , and I lose the sight of him by adventuring to look too near him . This is one entanglement and confusion of minde , that I understand not the Nature of God. And the second thing is this , The obscurity and Intricacy of the ways of Providence . Sophr. Is it not consonant to the transcendency of so high a Nature as that of God , Hylobares , that it be acknowledged Incomprehensible , as also to his infinite Wisedom , that his ways be past finding out ? Bath . This is excellently well spoken , O Sophron , if it be rightly understood : otherwise , to give no other account of the Nature of God and his ways then that they are unintelligible , is to encourage the Atheist , and yield him the day ; for that is the thing he does chiefly applaud himself in , that he is secure there is neither head nor foot in the Mysteries of Religion , and that the very Notion of a God implies a contradiction to our Faculties . Hyl. I desire onely so to understand God , that nothing be attributed to him repugnant to my Vnderstanding , nor any thing found in the world repugnant to his Attributes . Bath . I believe Philotheus will make this good , that nothing is truly attributed to God but what is most certainly existent in the world , whether we understand it or not ; and that there is nothing in the world truly in such circumstances as are repugnant to the Attributes of God. Philoth. I conceive Bathynous means this , that unless we will entangle our selves with making good some fictitious Attributes of God , or defend his Providence upon false suppositions and circumstances , there will be no greater entanglements touching the Notion of God and his Providence , then there would be in the nature of those things we are sure do exist , though there were no God in the world . Wherefore , Hylobares , let me advise you to this , since you have such fast and certain hold of the Existence of the Deity by the repeated effects thereof in Nature , not to let that hold goe upon any grounds that are uncertain or false . For the Scripture declares nothing contradictious touching the Nature of God : nor is there any humane Authority that has any right to be believed when it propounds Contradictions : nor are we bound to burthen the Notion of a Deity with any thing we are not assured implies Perfection . These Cautions if we use , no man , I think , need be much entangled in his thoughts touching the Nature of the Deity . Hyl. This is a hopefull Preamble , Philotheus , and therefore I will the more chearfully propound my Difficulties , which are drawn from these five Heads ; from the Eternity of God , from his Immutability , from his Omnisciency , his Spirituality , and his Omnipresencie . For , to my understanding , the very Notion of Eternity implies a Contradiction , as some describe it , namely , That it is an essential presence of all things with God , as well of things past , present , as to come ; and that the Duration of God is all of it , as it were , in one steddy and permanent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Instant at once . If there cannot be a God , but he must be in such a sense as this eternall , the Contemplation of his Idea will more forcibly pull a man back from the belief of his Existence , then his effects in Nature draw a man to it . For what can be more contradictious , then that all things should have been really and essentially with God from all Eternity at once , and yet be born in time and succession ? For the reality and essence of corporeall things is corporeall ; and those very individuall Trees and Animals that are said to be generated , and are seen to grow from very little Principles , were always , it seems , in their full form and growth : which is a perfect repugnancy to my Understanding . For it implies that the same thing that is already ready in being may , notwithstanding , while it is , be produced of a-fresh . That eternall duration should be at once , is also to me utterly unconceivable , and that one permanent Instant should be commensurate , or rather equal , to all successions of Ages . Besides , if the Duration of God be all at once , sith no Agent acts but within the compass of its own Duration , God must both create and destroy the World at once . Whence it seems impossible that eternall Duration should be indistant to it self , or without continuation of Intervalls . Philoth. You argue shrewdly , Hylobares , against that Notion of Eternity that some have rashly pitched upon , but without the least prejudice to the belief of God's Existence , if you have but recourse to those Cautions I intimated at first , That we are not bound to believe Contradictions upon any man's account . These are oversublime reaches of some high-soaring Wits , that think they never fly high enough till they fly out of the sight of common Sense and Reason . If we may charitably guess at what they would be at in this so lofty a Notion , it may be it is onely this , That the whole Evolution of Times and Ages from everlasting to everlasting is so collectedly and presentifickly represented to God at once , as if all things and Actions which ever were , are , or shall be , were at this very Instant , and so always , really present and existent before him : Which is no wonder , the Animadversion and intellectual Comprehension of God being absolutely infinite according to the truth of his Idea . Hyl. This , I must confess , is a far more easie and passable Notion then the other . Philoth. Yes surely ; and not harder to conceive how Continuity of Duration is also competible to the Divine Existence , as well as Eternity or Life eternall , which comprehends the Idea's of all Things and Ages at once in the Intellect of God. For it is as a vast Globe wholly moved on a Plane , and carried on in one exile Line at once : or like the Permanency of a steady Rock by which a River slides ; the standing of the Rock , as well as the sliding of the River , has a Continuity of Duration . And no other way can Eternity be commensurate to Time then so ; that is to say , the Comprehension of the Evolution of all Times , Things and Transactions is permanently exhibited to God in every moment of the succession of Ages . Hyl. What makes the Schools then so earnest in obtruding upon us the belief , that nothing but nunc permanens is competible to the Divine Existence ? Philoth. It may be out of this conceit , as if that whose Existence was successive would necessarily break off , or at least may hazard to fail , one part of successive Duration having no dependence on another . But it is a mere Panick fear : For the continuation of Duration is necessary where the Existence of the thing is so . And such is manifestly the Existence of God from his own Idea . Bath . And this necessary Existence of God I conceive to be the most substantial Notion of his eternall Duration : which cannot well be said to be successive properly and formally , but onely virtually and applicatively ; that is to say , it contains in it virtually all the successive Duration imaginable , and is perpetually applicable to the succeeding parts thereof , as being always present thereto , as the Chanel of a River to all the water that passes through it ; but the Chanel is in no such successive defluxion , though the water be . Such is the steddy and permanent Duration of the necessary Existence of God in respect of all successive Durations whatsoever . Philoth. I do not yet so throughly understand you , Bathynous . Bath . I say that successive Duration properly so called is incompetible to God , as being an Essence necessarily existent , and therefore without beginning : but the most infinite successive Duration that you can imagine will be found to have a beginning . For what-ever is past was sometime present : And therefore there being nothing of all this infinite Succession but was sometime present , the most-infinitely-remote moment thereof was sometime present : Which most-in●initely-remote moment was the Terminus terminans thereof , which plainly shews it had a beginning . Philoth. You say true , Bathynous . There must be a most-remote Moment in Succession , and a most-infinitely-remote one in infinite Succession . But being the most-infinitely-remote Moment cannot be Terminus copulans , there being nothing for it to couple with future Succession , and therefore it being Terminus terminans , and of necessity having been once present , it is plain that at that present was the term or beginning of this infinite supposed Succession . Or briefly thus , to prevent all possible Exceptions against the most-infinitely-remote Moment in an infinite Succession , as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I would rather argue on this manner ; viz. That forasmuch as all the Moments past in infinite Succession were sometime present , it thence plainly follows that all the Moments in this infinite Succession , or at least all but one , were sometime to come . And if either all these Moments , or all but one , were sometime to come , it is manifest that the whole Succession ( or at least the whole bating but one Moment ) was sometime to come , and therefore had a beginning . I understand the strength of your reasoning very well . And therefore when I spake of the successive Duration of God , I did not mean Succession in that proper and formal sense , but onely a virtual , applicative or relative Succession ; as you might gather from some passages or expressions in my speaking thereof . The Duration of God is like that of a Rock , but the Duration of natural things like that of a River ; their Succession passes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Heraclitus speaks . And therefore they that give successive Duration properly so called to the steddy Permanency of a necessary Self-existence , seem like those that phansie the Shore to move by reason of the motion of the Ship. Provehimur portu , terraeque urbèsque recedunt . We apply our own fluid successive Duration to the steddy Permanency of the eternall Duration of God : whose Duration , though steddy and permanent , and without all defluxion and succession , ( as being indeed nothing else but his necessary Self-existence ) is notwithstanding such as the most infinite successive Duration past can never reach beyond , nor future ever exhaust . Whence it is plain , that though the eternall Duration of God be really permanent , yet it is impossible to be an indivisible Instant , and to be perfectly and in all regards indistant to it self , and not to comprehend all possible successive Evolutions that are . Hyl. This is very well , Philotheus : but yet there are some Scruples still behinde . I must acknowledge that Eternity in your sense bears along with it no palpable Contradiction ; but methinks it is not altogether free from a marvellous strange Incredibility . Philoth. What 's that ? Hyl. That all the Noises and Cryings , and Houlings and Shreekings , and Knocking 's and Hammerings , and Cursings and Swearings , and Prayings and Praisings , that all the Voices of men , the Squawlings of children , the Notes of Birds , and Roarings and Squeekings of Beasts , that ever were or shall be , have ever been in the ears of God at once : And so all the Turnings and Toyings of every visible Object , all the Dispersions , Motions and Postures of Hairs , and Leaves , and Straws , and Feathers , and Dust , in fine , all the little and inconsiderable Changes of the ever-agitated Matter which have been , are , or ever shall be , are , and ever were , and ever shall be in the sight of God at once . This seems to me ( though not an impossible , yet ) a very incredible Privilege of all-comprehending Eternity . Philoth. This is a wild , unexpected fetch of yours , Hylobares , and as madly expressed . But if you will answer me soberly to a question or two , you shall see the difficulty will vanish of it self . Hyl. I will. Philoth. Whether do you think , O Hylobares , that this Privilege , as you call it , is really a Privilege , that is , a Perfection , of the Divine Nature , or no ? Hyl. I cannot tell . Euist. Those Philosophers in Maimonides , which I do not well remember whether he calls the Sect of the Loquentes , would tell us roundly that it is not ; they presuming God's Providence reaches no farther then the Species of things , but that he little concerns himself in Individuals . Bath . I suppose then that they hold that he has concredited the Administration of his more particular Providence to severall Orders of Angels , and in some sort to Men and all intelligent Creatures , in whom he has implanted a Law for the rightly ordering Individuals . Euist. It may be so . Bath . Which if they could order as well as if God himself look'd on , as it is no addition to God's Happiness to have made the World or to meddle with it ; so it would be no detriment to the World if he were conceived to be wholly rapt into the contemplation of his own Divine Excellencies . Euist. This , I must confess , is not much abhorrent from the Aristotelean Theologie . Bath . But it is intolerably false , if the frame of the Creation be not such as that the standing Spirits hugely exceed the number of the lapsed . Euist. They need do so . Besides , what a ridiculous thing were it to offer sacrifice or pray to God , if he were always so rapt into himself that he never were at leisure to hear us ? Bath . That is most pertinently observed , Euistor : And all pious men must acknowledge that they draw power and influence by their earnest Devotions to the Deity . Hyl. And therefore I easily acknowledge that all things in present Succession lie open to the eyes of God. But whether all Voices and Sights whatsoever from everlasting to everlasting be represented continually to him at once , for all that this short Sally of Bathynous and Euistor has given me some time to think of it , yet I must still profess I cannot tell . Philoth. Well then , Hylobares , in such a case as this you know the above-mentioned Rule , That you are not to let goe your hold of those solid and certain Grounds of the Existence of a God , for what is either false or uncertain . Hyl. You say very true . Nor does this at all shake my belief . Philoth. But farther to corroborate it , answer me but this one question , Hylobares . Is it not necessary that that part of the representation you made of Eternity be either a Perfection , or an Imperfection , or a thing of Indifferency ? Hyl. That cannot be deny'd . Philoth. If it be an Imperfection , it is to be removed , and so the Difficulty is removed therewith : If an Indifferency , it is in different whether you remove it or not : If a Perfection , being that it is not impossible , as you cannot but acknowledge , no man need hesitate , nay he ought not , but to attribute it to God. So that be your fate what it will in the determination of your assent to any of these three parts , it can be no impediment to the belief of God's Existence . This is the thing that made your Objection seem so considerable to you , that you did not consider , that though all those Voices and Sights are perceived in the Divine Being at once , yet they are per●eived in the same distances and distinctnesses that they are found in in the very succession of Ages . For infinite Comprehension admits , or rather implies , this . Hyl. You are a man , O Philotheus , of the most dexterous art in facilitating our adherence to the belief of a Deity that ever I met with in my life . I have but one Scruple more touching God's Eternity , and I will pass to the next Attribute . The eternall succession of God's Existence seems to imply a Contradiction . For unless every denominated part be infinite , the whole cannot be infinite . And if every denominated part , suppose the tenth , the hundredth , the thousandth , be infinite , there are so many Infinites . Philoth. I understand you very well . But you must consider that either God has been ab aeterno , or the World has been so . Wherefore something being so certainly eternall , it is no repugnancy that God be so . So that you see there is no more perplexity or difficulty on the account of God's being , then if he were not in the world , according to the last of my preliminary Advertisements . Nay , indeed , the most inextricable Perplexity of all would be to admit a World ab aeterno without God. For an eternall Flux of Motion of the Matter would be eternall Succession properly so called ; which Bathynous shrewdly suggested to be impossible . And if it ever rested , and afterwards was moved , there must be a first Mover distinct from the Matter . Which seems necessarily to inferr there is a God ; and the rather , because if Matter was of it self , it must eternally have rested before it moved . Hyl. This Difficulty has vanished so of a sudden , that I am half ashamed I ever propounded it . Philoth. I have met with not a few that this would have seemed no small Difficulty to ; so that it was not unworthy the propounding . Philop. But I pray you proceed to the next Attribute , Hylobares : for I am hugely pleased to see the succesfulness of Philotheus . Hyl. The next is Immutability , which seems to me a necessary Attribute of God , forasmuch as Mutability implies Imperfection . But here humane understanding does seem to be caught in this Dilemma ; That either we must acknowledge a mutable God , or an immutable one : If the former , he is not properly God ; because God excludes all Imperfection in his nature : If the latter , he is not to be worshipped ; for all the good that was to come will come without our worshipping him ; and none of the evil can be kept off by all our Services , because he is immutable . Wherefore we must either grant an imperfect God , or a God not to be worshipped : either of which is so absurd , that it seems forcibly to suggest that there is no God at all . Philoth. This seems a smart Dilemma at first , Hylobares ; yet I think neither Horn is strong enough to push us off from our belief of the Existence of a God. But for my part , I will bear the push of the former of them , and grant that God is mutable ; but deny that all Mutability implies Imperfection , though some does , as that Vacillancy in humane Souls , and such Mutations as are found in corporeal matter . But such a Mutability as whose absence implies an impotency to or incapacity of the most noble acts imaginable , such as the Creation of the World , and the administration of Justice to men and Angels , is so far from being any Defect , that it is a very high Perfection . For this power in God to act upon the Creature in time , to succour or chastise it , does not at all discompose or distract him from what he is in himself in the blessed calmness and stilness of his all-comprehensive Eternity , his Animadversion being absolutely free and infinite . So that they that would account this power of acting in time an imminution to the Perfection of God ●re , I think , as much out in their account as if one should contend that A c ● A q. is less then A c. alone . Hyl. This is convincing . Bath . And that you may be the more throughly convinced of the weakness of your Biaion , I will bear the push of the latter Horn , and deny that the Immutability of God would imply that he is not to be worshipped . For what is the Worshipping of God but the acknowledging those supereminent and Divine Excellencies in him to which the World owes its Conservation and Subsistence , and from which is that beautifull Order and wise Contrivance of things in the Universe ? It is therefore a piece of indispensable Justice to acknowledge this rich Fountain and Original of all Good , and not the less , because he is so perfectly good , that he cannot be nor act otherwise , but is immutably such . Besides that this Praise and Adoration done to him are actions perfective of our own Souls , and in our approches to him he is made nearer to us ; as the opening of our Eyes is the letting in of the light of the Sun. Hyl. What you say , Bathynous , I must confess will hold good in that part of Worship which consists in Praising of God : but I do not see how his Immutability will well consist with our Praying to him . For things will be or will not be whether we pray unto him or no. Bath . But you do not consider , that though this were , yet our Praying to him is an acknowledgment of his being the great Benefactour of mankinde ; and it is like Children asking their Fathers Blessing , who yet would pray to God to bless them whether they ask it or no. Besides that while we pray to God for internall good things , for Grace , Wisedome and Vertue , we do ipso facto open our Souls to receive the Divine Influence , which flows into our Hearts according to the measure of the depth and earnestness of our Devotion . Which is , as I said , like the opening of our Eyes to receive the light of the Sun. Nor do we alter or change the will of God in this , because it is the permanent and immutable will of God , that as many as make their due Addresses to him shall receive proportionable Comfort and Influence from him . And , lastly , for externall good things , though we should imagine God still resting in the immutable Sabbatism of his own ever-blessed Eternity , and that nothing is done in this world ad extra but by either natural or free created Agents , either good men or those more high and holy orders of Angels , that are as the Ears and Eyes and Arms of God , as Philo somewhere insinuates , and who are so steddily and fully actuated by the Spirit of God , that they will do the very same things that God himself would doe if he were to act ad extra in the affairs of the world : upon this Hypothesis of things , notwithstanding the Immutability of God , it implies no incongruity to pray unto him . For he does not onely hear and behold all things at once , but has eternally and immutably laid such trains of Causes in the world , and so rules the good Powers and over-rules the bad , that no man that prays unto him as he ought shall fail of obtaining what is best for him , even in externall matters . Hyl. This is a consideration I never thought of before . But it seems to me not altogether irrational . Euist. But , methinks , something needless , because the Divine Records do testifie , that the very Deity sometimes steps out into externall Action ; as in our Saviour Christ's feeding the multitude with five loaves and two fishes , in his raising the dead , and in that great execution he is to doe on the Globe of the Earth at the last Day . Bath . The Deity indeed does act here ad extra , but not the bare Deity , as I may so speak , but the Divine Magick of the exalted Soul of the Messias . Euist. But what will you say to those passages in the Old Testament , Bathynous , such as the dividing of the Red sea , the making of the Sun and Moon stand still , the keeping of Shadrach , Meshach and Abed●ego harmless in the fierie Furnace , and the like ? did not the bare Deity , as you called it , step out then into externall Action ? Bath . You know , Euistor , there was a mighty East-winde that blew all night , and divided the Sea ; and that there appeared a fourth man in the fiery furnace like unto the Son of God. And , in brief , all the Miracles that were done by Moses or any way else among or upon the people of the Iews were done by virtue of the presence of the same Christ , who was the Conductour of the Israelites into the Land of Canaan , and the Residentiary Guardian of that People . Euist. Indeed I remember some such opinion of some of the ancient Fathers , but I look'd upon it as one of their Extravagancies . Sophr. And I upon the Hypothesis of Bathynous as a very high reach of wit ; but methought Philotheus had fully satisfied Hylobares his Dilemma before . Hyl. I must ingenuously confess , that I think neither of the Solutions so weak but that they sufficiently enervate my Argument touching the Immutability of God : and therefore I willingly pass on to his Omnisciency . Philoth. What is it that pinches you there , Hylobares ? Hyl. A certain and determinate Prescience of things contingent , free and uncertain . For it seems otherwise to take away the Liberty of Will and the nature of Sin : For Sin seems not to be Sin , unless it be voluntary . Philoth. It may be not , Hylobares . But why do you then attribute such a Prescience to God as is involved in such dangerous Inconveniences ? Hyl. Because it is a greater Perfection in God to foresee all things that are to come to pass certainly and determinately , then the contrary . Philoth. And would it not be a greater Perfection in the Omnipotency of God to be able to doe all things , even those that imply a Contradiction , then not to be able to doe them ? Hyl. It would . But because they imply a Contradiction to be done , no body thinks the Omnipotency of God maimed or blemished in that it reaches not to such things . Philoth. Why then , Hylobares , if certain Prescience of uncertain things or events imply a Contradiction , it seems it may be struck out of the Omnisciency of God , and leave no scar nor blemish behinde ; for God will nevertheless be as omniscient as he is omnipotent . But if it imply no Contradiction , what hinders but we may attribute it to him ? Hyl. But it seems necessary to attribute it to him : else how can he manage the affairs of the World ? Philoth. O Hylobares , take you no care for that . For that eternall Minde that knows all things possible to be known , comprehends all things that are possible to be done , and so hath laid such trains of Causes as shall most certainly meet every one in due time in judgement and righteousness , let him take what way he will. Hyl. I understand you , Philotheus . Philoth. And you may farther understand that , according to some , what you would attribute to God as a Perfection sounds more like an Imperfection , if well considered . Hyl. Why so , Philotheus ? Philoth. Is it not the perfection of Knowledge to know things as they are in their own nature ? Hyl. It is so . Philoth. Wherefore to know a free Agent , which is undeterminate to either part , to be so undeterminate , and that he may chuse which part he will , is the most perfect knowledge of such an Agent and of his Action , till he be perfectly determinate and has made his choice . Hyl. It seems so . Philoth. Therefore to know him determined before he be determined , or while he is free , is an Imperfection of Knowledge , or rather no Knowl●dge at all , but a Mistake and Errour : and indeed is a contradiction to the Nature of God , who can understand nothing but according to the distinct Idea's of things in his own minde . And the Idea of a free Agent is Vndeterminateness to one part before he has made choice . Whence to foresee that a free Agent will pitch upon such a part in his choice , with knowledge certain and infallible , is to foresee a thing as certain even then when it is uncertain ; which is a plain Contradiction or gross Mistake . Hyl. You do more then satisfie me in this , Philotheus , That to conceive things undeterminate determinately , or that they will be certainly this way while they may be either this way or that way , is an Imperfection or contradiction to the Truth . But there is yet this piece of perplexity behinde , that this pretence of perfection of Knowledg will necessarily inferr an imperfection or inability of Predicting future Actions of free Agents , and take away Divine Inspiration and Propheci● . Philoth. That is shrewdly urged and seasonably . But you are to understand , that so much Liberty as is in Man will leave room enough for millions of certain Predictions , if God thought fit to communicate them so throngly to the world . For though I question not but that the Souls of men are in some sense free ; yet I do as little doubt but there are or may be infinite numbers of Actions wherein they are as certainly determined as the brute Beasts . And such are the Actions of all those that are deeply lapsed into Corruption , and of those few that are grown to a more Heroicall state of Goodness : It is certainly foreknowable what they will doe in such and such circumstances . Not to adde , that the Divine Decrees , when they finde not men sitting Tools , make them so , where Prophecies are peremptory or unconditionate . Bath . What Philotheus has hitherto argued for the reconciling of the Divine Omniscience with the Notion of Man's Free will and the nature of Sin , bears along with it a commendable plainness and plausibleness for its easiness to the understanding . But in my apprehension , for all it looks so repugnantly that there should be a certain foreknowledge of what is free and uncertain , yet it seems more safe to allow that Privilege to the infinite Understanding of God , then to venture at all to circumscribe his Omniscience . For though it may safely be said , that he does not know any thing that really implies a Contradiction to be known ; yet we are not assured but that may seem a Contradiction to us that is not so really in it self . As for example , To our finite Understanding a Quadrate whose Diagonial is commensurate to one of the Sides is a plain Contradiction , and we conceit we can demonstrate it to be so , that is to say , that the Ratio of the one to the other is unconceivable and undefinable . But dare any one be so bold as to ●ffirm that the Divine Intellect it self , whose Comprehension is infinite , cannot define to it self the Ratio of a Diagonial Line in a Quadrate to the Side thereof ? The Application is very obvious . Philoth. It is so , Bathynous . For I suppose in brief you mean this ; That as the Diagonial Line and Side of a Quadrate , which to our apprehension are incommensurate , are yet commensurable to the infinite Comprehension of the Divine Intellect ; so a certain and infallible Prescience of uncertain Futurities , that seems inconsistent to us , may notwithstanding be deprehended abundantly consistent by the all-comprehensive Understanding of God. A very safe and sober Solution of the present Difficulty . I am very well contented it should be so , Bathynous , and that what I have offered at therein should pass as spoken by way of Essay rather then of Dogmatizing , and according to the sense of others rather then mine own . Philop. I never saw that saying so much verified any-where , that Wisedome is easie to him that understands , as in Bathynous and Philotheus's discourses . Are you not throughly satisfied hitherto , Hylobares ? Hyl. I must confess I am . But now I come to the most confounding Point , and which is such as that I fear it is fatal to me never to be satisfied in . Philoth. What is that , Hylobares ? Hyl. The Spirituality of God. It is the proper Disease of my minde , not to be able to conceive any thing that is not material or corporeal . But I hope it is not a Disease unto death . Philoth. God forbid it should be , Hylobares , so long as it is no impediment to the belief of the Existence of God , and of all those Attributes that are requisite for the engaging a man's Soul in the pursuit of true Piety and Vertue . God will at last bring such an one to the true knowledge of himself , what-ever his Ignorance may be for the present . And for my part , I am not fond of the Notion of Spirituality nor any Notion else , but so far forth as they are subservient to Life and Godliness ; that there may be as much Happiness in this life as humane affairs are capable of , and that we may be eternally happy in the life to come . Otherwise I have no such great solicitude , that any should be such trim and precise Speculators of things , as not to erre an hair's breadth in matters of great perplexity and obscurity . Euist. I reade that some of the Fathers have been of opinon that God is a kinde of pure subtile Body . Bath . That may very well be . But then they had not that true and precise Notion of a subtile Body that most Philosophers have in this Age : but it is likely they understood no more thereby , then that it was a subtile extended Substance ; which , for my part , I conceive in the general may be true . But to say it is properly a subtile Body , is to acknowledge it a Congeries of very little Atomes ●oying and playing one by another , which is too mean a conception of the Majesty of God. Besides that it is unconceivable how these loose Atoms , which are so independent of one another , should joyn together to make up the Godhead ; or how they do conspire to keep together , that there is not a dissolution of the Divinity . Or thus : If this multitude of Divine Atoms be God , be they interspersed amongst all the matter of the World ? or do they keep together ? If they be dispersed , God is less one then any thing else in the World , and is rather an infinite number of Deities then one God or any God ; and this infinite number in an incapacity of conferring notes to contrive so wise a frame of the Universe as we see . But if there be one Congeries of Divine Atomes that keep together , in which of those infinite numbers of Vortices is it seated , or amongst which ? or how can it order the matter of those Vortices from which it is so far distant ? or how again do these Atomes , though not interspersed , communicate Notions one with another for one Design ? Do they talk or discourse with one another ? or what do they doe ? And then again — Hyl. Nay forbear , Bathynous , to go any farther , for you have put me quite out of conceit with a Material Deity already , the more my grief and pain . For to make a Material Deity , I must confess , seems extremely ridiculous ; and to make a Spiritual one , impossible : So that I am in greater streights then ever I was . Philoth. Why , Hylobares , what conceit have you of a Spirit , that you should think it a thing impossible ? Hyl. Is it not infinitely incredible , Philotheus , if not impossible , that some thousands of Spirits may dance or march on a Needle 's point at once ? Cuph. I , and that booted and spurred too . Hyl. And that in one instant of time they can fly from one Pole of the world to the other ? Philoth. These things , I must confess , seem very incredible . Hyl. And that the Spirit of man , which we usually call his Soul , is wholly , without flitting , in his Toe , and wholly in his Head , at once ? If the whole Soul be in the Toe , there is nothing left to be in the Head. Therefore the Notion of a Spirit is perfectly impossible : or else all things are alike true : for nothing seems more impossible then this . Philoth. But whose description of a Spirit is this , Hylobares ? Hyl. It is , Philotheus , the description of the venerable Schools . Philoth. But did I not preadvertise you , that no humane Authority has any right of being believed when they propound Contradictions ? Wherefore their rash description of a Spirit ought to be no prejudice to the truth of its Existence . And though the true Notion of a Spirit were incomprehensible , yet that would be no solid Argument against the Reality of it ; as you may observe in the nature of eternall Succession , which we cannot deny to be , though we be not able to comprehend it . Hyl. That is very true indeed , and very well worth the noting . But how shall we be so well assured of the Existence of a Spirit , while the comprehension of its Nature is taken for desperate ? Philoth. That there is some Intellectual Principle in the World , you were abundantly convinced from the works of Nature , as much as that Archimedes his Treatise De Sphaera & Cylindro was from a Rational Agent : and even now it seemed ridiculous to you beyond all measure , that a Congeries of Atomes should be Divine and Intellectual : Wherefore there is something that is not Matter that is Intellectual , which must be a substance Immaterial or Incorporeal , that is in a word , a Spirit . Hyl. I am , I must confess , very strongly urged to believe there is a Spirit as well as an eternall Duration , though I can comprehend neither . Philoth. And that you may be farther corroborate● in your belief , consider the manifold Stories of Apparitions , and how many Spectres have been seen or felt to wrastle , pull or tug with a man : which , if they were a mere Congeries of Atomes , were impossible . How could an arm of mere Air or Aether pull at another man's hand or arm , but it would easily part in the pulling ? Admit it might use the motion of Pulsion , yet it could never that of Attraction . Hyl. This indeed were a palpable demonstration that there must be some other substance in these Spectres of Air or Aether , if the Histories were true . Euist. We reade such things happening even in all Ages and places of the world ; and there are modern and fresh examples every day : so that no man need doubt of the truth . Hyl. These Experiments indeed strike very strongly on the Imagination and Senses , but there is a subtile Reason that presently unlooses all again . And now methinks I could wish the nature of a Spirit were more unknown to me then it is , that I might believe its Existence without meddling at all with its Essence . But I cannot but know thus much of it , whether I will or no , that it is either extended , or not extended ; I mean , it has either some Amplitude of Essence , or else none at all . If it has no Amplitude or Extension , the ridiculous Hypothesis of the Schools will get up again , and millions of Spirits , for ought I know , may dance on a Needle 's point , or rather , they , having no Amplitude , would be nothing . If they have any Amplitude or Extension , they will not be Spirits , but mere Body or Matter . For , as that admired Wit Des-Cartes solidly concludes , Extension is the very essence of Matter . This is one of the greatest Arguments that fatally bear me off from a chearfull closing with the belief of Spirits properly so called . Philoth. It is much , Hylobares , that you should give such an adamantine Assent to so weak and precarious an Assertion as this of Des-Cartes . For though it be wittily supposed by him , for a ground of more certain and Mathematicall after-Deductions in his Philosophy ; yet it is not at all proved , that Matter and Extension are reciprocally the same , as well every extended thing Matter , as all Matter extended . This is but an upstart conceit of this present Age. The ancient Atomical Philosophers were as much for a Vacuum as for Atomes . And certainly the world has hitherto been very idle , that have made so many Disputes and try'd so many Experiments whether there be any Vacuum or no , if it be so demonstratively concludible , as Des-Cartes would bear us in hand , that it implies a Contradiction there should be any . The ground of the Demonstration lies so shallow and is so obvious , that none could have missed of it , if they could have thought there had been any force in it . Hyl. It is true , this might in reason abate a man's confidence a little , Philotheus ; but the apprehension is so deeply rivetted into my minde , that such Rhetoricall Flourishes cannot at all loosen or brush it out . Philoth. Well then , give me leave , Hylobares , to attaque you some other way . Did you not say even now , that what-ever has no Extension or Amplitude is nothing ? Hyl. I did , and do not repent me of so saying . For I doubt not but that it is true . Philoth. Wherefore Extension or Amplitude is an intrinsecall or essential Property of Ens quatenus Ens , as the Metaphysicians phrase it . Hyl. It is so . Philoth. And what is an intrinsecall or essential Attribute of a thing , is in the thing it self . Hyl. Where should it be else ? Philoth. Therefore there is Extension in every thing or Entity . Hyl. It cannot be deny'd . Philoth. And it can as little be deny'd but that Motion is an Entity , I mean a Physicall Entity . Hyl. It cannot . Philoth. Therefore Extension is an intrinsecall property of Motion . Hyl. It must be acknowledged ; what then ? Philoth. What then ? Do you not yet see , Hylobares , how weak an Assertion that of Des-Carte● is , That Extension and Matter are reciprocall ? for you plainly see that Extension is intrinsecall to Motion , and yet Motion is not Matter . Hyl. Motion is not Ens , but Modu● Entis . Philo●h . Nay , by your favour , Hylobares , Motion is Ens , though in some sense it may be said to be Modus corporis . Hyl. Methinks I am , I know not how , Philotheus , illaqueated , but not truly captivated into an assent to your Conclusion . Philoth. That is because you are already held captive in that inured Conceit of Des-Cartes , that makes you suspect solid Reason for a Sophism . Hyl. If Motion were a thing that was loose or exemptitious from Matter , then I could not but be convinced that it had Extension of its own ; but being it is a mere Mode of Matter , that cannot pass from it into another Subject , it has no other Extension then that of the Matter it self it is in . Philoth. But if it have another Essence from the Matter it self , by your own concession it must however have another Extension . Besides , you seem mistaken in what I mean by Motion . For I mean not simply the Translation , but the vis agitans that pervades the whole body that is moved . Which both Regius and Des-Cartes acknowledge exemptitious and loose , so that it may pass from one part of Matter to another . Hyl. But what is that to me , if I do not ? Philoth. It is at least thus much to you , that you may take notice how rashly and groundlesly both Des-Cartes and Regius assert Extension and Matter to be reciprocall , while in the mean time they affirm that which according to your own judgement does plainly and convincingly inferr that Extension is more general then Matter . Hyl. It is , 〈◊〉 must confess , a sign that the apprehensions of men are very humoursome and lubricous . Philoth. And therefore we must take heed , Hylobares , how we let our mindes cleave to the Opinion of any man out of admiration of his Person . Hyl. That is good advice , and of great consequence ( if it be given betimes ) for the keeping out of Errour and Falshood . But when a Phancy is once engrafted in the Minde , how shall one get it out ? Philoth. I must confess I marvell much , Hylobares , that you being so fully convinced that every real and Physicall Entity has an intrinsecall Extension of its own , and that Motion is a Physicall Entity different from Matter , you should not be presently convinced that Motion has also an intrinsecall Extension of its own . To which you might adde , that the manner of the Extension of Matter is different from the nature of the Extension in Motion : the former being one sing●● Extension , not to be lessened nor increased without the lessening and increase of the Matter it self ; but the other a gradual Extension , to be lessened or augmented without any lessening or augmenting the Matter . Whence again it is a sign that it has an Extension of its own , reduplicative into it self , or reducible to thinner or weaker degrees ; while the Extension of the Matter remains still single and the same . Hyl. I must confess , Philotheus , that I am brought to these streights , that I must either renounce that Principle , That every Physicall Entity has an intrinsecall Extension of its own , as much as it has an intrinsecall Essence of its own , ( which I know not how to doe ; ) or else I must acknowledge that something besides Matter is extended . But I must take time to consider of it . I am something staggered in my judgement . Philoth. Give me leave then , Hylobares , to follow my blow with one stroke more , and see if I cannot strike your Opinion to the ground . Hyl. Do , Philotheus . I will stand the shock of it . Philoth. Place your self then under the Aequinoctial Line , Hylobares . Hyl. Is it not better being in this cool Arbour ? Philoth. I hope the mere Imagination of the Torrid Zone will not heat you . But you may place your self in a more Temperate Clime , if you please . Hyl. What then , Philotheus ? Philoth. Shoot up an Arrow perpendicularly from the Earth ; the Arrow , you know , will return to your foot again . Hyl. If the winde hinder not . But what does this Arrow aim at ? Philoth. This Arrow has described onely right Lines with its point , upwards and downwards , in the Air ; but yet , holding the motion of the Earth , it must also have described in some sense a circular or curvilinear Line . Hyl. It must so . Philoth. But if you be so impatient of the heat abroad , neither your body nor your phancy need step out of this cool Bowre . Consider the round Trencher that Glass stands upon ; it is a kinde of short Cylinder , which you may easily imagine a foot longer , if you will. Hyl. Very easily , Philotheus . Philoth. And as easily phansy a Line drawn from the top of the Axis of that Cylinder to the Peripherie of the Bas●s . Hyl. Every jot as easily . Philoth. Now imagine this Cylinder turned round on its Axis . Does not that Line from the top of the Axis to the Peripherie of the Basis necessarily describe a Conicum in one Circumvolution ? Hyl. It does so , Philotheus . Philoth. But it describes no such Figure in the wooden Cylinder it self : As the Arrow in the aereal or material Aequinoctial Circle describes not any line but a right one . In what therefore does the one describe , suppose , a circular Line , the other a Conicum ? Hyl. As I live , Philotheus , I am struck as it were with Lightning from this surprizing consideration . Philoth. I hope , Hylobares , you are pierced with some measure of Illumination . Hyl. I am so . Philoth. And that you are convinced , that whether you live or no , that there ever was , is , and ever will be an immovable Extension distinct from that of movable Matter . Hyl. This evidently demonstrates the existence of the ancient Democritish Vacuum , and withall that Extension and Matter are not convertible terms ; for which yet Cartesius so much contends . This Conceit is struck quite dead with the point of the Arrow describing a curvilinear Line in the steady Aequinoctial Circle . And if it should ever offer to flame out again into life in my thoughts , I would use the Conicum as an Extinguisher to smother it . Philop. What a chearfull thing the apprehension of Truth is , that it makes Hylobares so pleasant and so witty ? Cuph. But methinks he claps his wings before the Victory , or rather s●bmits before he be overcome . For it may be seasonably suggested , that it is real Extension and Matter that are terms convertible ; but that Extension wherein the Arrow-head describes a curvilinear Line is onely imaginary . Hyl. But it is so imaginary , that it cannot possibly be dis-imagined by humane understanding . Which methinks should be no small earnest that there is more then an imaginary Being there . And the ancient Atomists called this ● acuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the intangible nature ; which is a sign they thought it some real thing . Which appears farther from their declaring , that this and Atomes were the onely true things , but that the rest were mere Appearances . And Aristotle somewhere in his Physicks expresly declares of the Pythagoreans , that they held there was a Vacuum , from an infinite spirit that pervades Heaven or the Universe , as living and breathing in virtue thereof . Euist. I remember the passage very well : it is in the fourth Book and the sixth Chapter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bath . As if this Pythagorick Vacuum were that to the Universe which the Aire is to particular Animals , that wherein and whereby they live and breathe . Whence it is manifest the Pythagoreans held it no imaginary Being . Hyl. And lastly , O Cuphophron , unless you will flinch from the Dic●ates of your so highly-admired Des-Cartes , forasmuch as this Vacuum is extended , and measurable , and the like , it must be a Reality ; because Non entis nulla est Affectio , according to the Reasonings of your beloved Master . From whence it seems evident that there is an extended Substance far more subtile then Body , that pervades the whole Matter of the Universe . Bath . Excellently well argued , O Hylobares ! Thou art become not only a Disciple , but a very able Champion for the Truth of Immaterial Beings , and therefore art not far off from the right apprehension of the Nature of God. Of whose Essence I must confess I have always been prone to think this subtile Extension ( which a man cannot dis-imagine but must needs be ) to be a more obscure shadow or adumbration , or to be a more general and confused apprehension of the Divine Amplitude . For this will be necessarily , though all Matter were annihilated out of the World. Nay indeed this is antecedent to all Matter , forasmuch as no Matter nor any Being else can be conceived to be but in this . In this are all things necessarily apprehended to live and move and have their being . Sophr. Lord , thou hast been our dwelling-place in all generations . Before the Mountains were brought forth , or ever thou hadst formed the Earth or the World : even from everlasting to everlasting thou art God. Bath . Whence the Cabbalists have not vainly attributed those Titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto God , who is the Immovable Mover , Receptacle and Sustainer of all things . Answerable to what Hylobares noted of the Opinion of the Phythagoreans , who have a great affinity with the ancient Cabbalists . Cuph. What Mysterious conceits has Bathynous of what can be but a mere Vacuum at best ? Bath . It is an Extension plainly distinct from that of Matter , and more necessarily to be imagined in this distinctness then that Extension of Matter , and therefore a ground infinitely more certain of the Existence of an infinite Spirit then the other of indefinite Matter . For while that Extension which Cartesius would build his Matter on is conceived movable , this Spirit is necessarily supposed in which it moves , as appears from Philotheus his Instances . So that this is the Extension onely which must imply the necessity of the existence of some real Being thereunto appertaining ; which therefore must be coincident with the Essence of God , and cannot but be a Spirit , because it pervades the Matter of the Universe . Cuph. It is onely the Capacity of Matter , Bathynous . Bath . What do you mean by Capacity , Cuphophron ? Matter in potentia ? Cuph. Yes . Bath . But we conceive this Extension loosly distinct from that of Matter : that of Matter being movable , this immovable ; that of Matter discerpible , this indiscerpible . For if it were discerpible , it would be also movable , and so ipso facto distinguish it self from the indiscerpible and immovable Extension . But when Ens potentiâ is once made Ens actu , they are one and the same undivided Essence actually existent , nor can possibly be loose from one another while they are : As your Metaphysicall wit cannot but easily apprehend . Cuph. I cannot so easily apprehend it in this case , Bathynous , who must , with Des-Cartes , make Extension and Matter reciprocall . For I am certain I am illaqueated with a mere Sophism , forasmuch as I easily conceive that , if God were exterminated as well as Matter out of the World , yet this Extension you talk so magnificently of would to my deluded phancy seem necessarily to remain . But if there were no God nor Matter , there would be nothing . Which is a plain sign that this remaining Extension is the Extension of nothing , and therefore that it self is nothing but our Imagination . Bath . This is cunningly fetch'd about , O Cuphophron . But if you well consider things , this Fetch of yours , which seems to be against me , is really for me . For in that you acknowledge that while you conceive God exterminated out of the World , this Extension does notwithstanding remain , it is but an Indication of what is true , that the conception of God's being exterminated out of the World implies a Contradiction , as most certainly it does . For no Essence that is exterminable can be the Essence of God , forasmuch as his Essence implies necessary Existence . Wherefore that God which you did exterminate , that is to say , conceived exterminable , was a figment of your own : but that Extension which remains to you whether you will or no , is really and indentifically coincident with the Amplitude of the Essence of God. Whence we may see not onely the folly , but the impiety , of the other Position , which would transplant that main Prerogative of God , I mean his necessary Existence , upon Matter , upon pretence that whatever is extended must be such ; and withall necessarily exterminate God out of the Universe with as many as cannot conceive any thing to be but what is extended , that is to say , has some kinde of Amplitude or other . Hyl. And therefore it had been my inevitable fate to have been an Atheist , had not Philotheus so fortunately ●reed me from so mischievous a conceit by those Instances of the Co●icum and Arrow . For I do most immutably apprehend thereby , that there is an Extension distinct from that of Matter , which though we should admit to be imaginary , yet this at least will result therefrom , That Extension being thus necessarily applicable as well to imaginary things as to real , it is rather a Logicall Notion then a Physicall , and consequently is applicable to all Objects as well Metaphysicall as Physicall . Cuph. As well Phantasticall or Imaginary as Physicall , you should say , Hylobares . For if any real thing be extended , it is ipso facto Matter , as that Oracle of Philosophy has concluded , I mean Renatus Des-Cartes . Hyl. That is again spitefully interposed , Cuphophron , ( but not at all proved ) and yet repugnantly to your own admired Oracle , who has declared , as I told you before , that Nihili nulla east affectio . Wherefore there being a measurable Extension distinct from that of Matter , there is also a Substance distinct from Matter , which therefore must be immaterial , and consequently Metaphysicall . But that there is an Extension distinct from Matter , is apparent in that Instance of the Conicum . Cuph. There is no real description of a Conicum , Hylobares , nor in any Extension but that of the wooden Cylinder it self . These are Whims and turnings of our Phancy onely : and then we make grave Theologicall Inferences , and Uses of Reproof , as if we carried all before us . Hyl. Answer me but with patience , Cuphophron , and I doubt not but I shall quickly convince you , that there is more then Phancy in those arguings . I will appeal to your Reason , your Imagination , and your Sense . What therefore is it , O Cuphophron , to describe a Figure , as the Mathematicians speak , but to draw some Extensum or some point of it through the parts of some other Extensum , so that the parts are passed through of that Extensum in which the Figure is said to be described ? Cuph. Right , Hylobares , that is plain at first sight . Hyl. This to gratifie your Reason . But farther too to caress your Sense and Phancy , let us imagine for that wooden Cylinder a glass one , with a red Line in it for its Axis , and from the top of this Axis , another red Line drawn down to the Peripherie of the Basis ; which Lines would be visible to your very sight through the transparent Glass . Cuph. A fine thing to play with , Hylobares ; what then ? Hyl. I would have you play with such a thing , O Cuphophron , but in such sort , as to make it turn swiftly upon its Axis . And there will appear to your very sight a red Conicum , like the usual shape of an Extinguisher . If the Line were blew , it would be like it something in colour as well as figure . This I conceive ( for I never try'd it , nor thought of it before now ) you might distinctly see in the Glass . Cuph. A goodly sight : but what of all this ? Hyl. I demand in what Extensum this Conicum is described . Cuph. In the same it is seen , namely in the Glass , Hylobares . Hyl. You answer what is impossible , Cuphophron , and against your first concession . For the red Line does not pass through the parts of the Glass , but is carried along with them , and therefore cannot describe the Conicum in it . But there is a Conicum described even to your very ●ense . In what Extensum therefore is ●●scribed ? Cuph. In an imaginary Extensum . Hyl. But what is imaginary , Cuphophron , is a Figment made at pleasure by us : But this Extensum we cannot dis-imagine , as I told you before , but it is whether we will or no : For no Figure can be drawn but through the parts of some Extensum . Cuph. I am cast upon the same Answers again that I was before : Then it is the Idea of a possible Extensum , which indeed the glass-Cylinder actually is . Hyl. That is to say , It is the particular or individual possible Idea of that Extensum which the glass-Cylinder is actually . Cuph. It is that , or else I confess I know not what it is . It is a mockery of the minde , it is a troublesome Fallacy . Hyl. But you do not mean any Idea in our Brain by this possible Idea . For the red Line that describes the Conicum is in the Glass , not in our Brain . Cuph. Therefore I must mean the Object of that Idea . Hyl. But is not the actual describing of a Figure in a mere possible Extensum like sense to the writing of an actual Epistle in a possible sheet of Paper ? Besides , this particular or individual possible Idea of the Extensum which this particular Cylinder is ac●ually is an immovable Extensum , but this Cylinder removable from it even while it does exist . How can it then be that particular possible Extensum which the Cylinder is actually ? But admit it could be , and let this Cylinder be removed from this possible immovable Extensum , and another Cylinder of the same bigness succeed into its place . Now this second Cylinder is actually that particular Extensum which still the same individual possible Extensum is or was potentially . And so both the first and second Cylinders are one and the same individual Cylinder : For one individual Possibility can afford no more then one individual Actuality in the world . And therefore one and the same Cylinder is in two distant places at once . Sophr. This makes Cuphophron rub his temples . I believe he is confounded in the midst of this hot and hasty Career he has taken afresh in the behalf of Des-Cartes . Let me help him a little . It may be that immoveable possible Cylindricall Extensum is the Genus of the two other Cylinders , and , as I remember , * Des-Cartes intimates some such thing . Hyl. But how can that which is immovable , O Sophron , be the Genus of those things that are movable ? And we will suppose both these Cylinders removed from this possible Cylindricall Extensum , and thus the Genus will be deserted of its Species , and the Species destitute of their Genus . Which can be good in no Logick but Cuphophron's or Des-Cartes's . But if by Genus you mean a mere Logicall Notion , that is onely in the Brain , which the red Line is not , but in the Glass . Sophr. Nay , I perceive there is no dealing with Hylobares when his wit is once awakened . I am presently forced to sound a retreat . And yet I care not to cast this one conceit more at him before I run away . What if I should say it is onely spatium imaginarium , Hylobares ? Hyl. Then you would onely say but what in effect Cuphophron has said twice already . But I tell you , Sophron , that the Extension of this Space which you call imaginary is real . For whatsoever is a real Affection or Attribute any-where , ( and you know Extension is so in Matter ) is every-where real where it is deprehended to be independently on our imagination . And that this Extension is actual , necessary and independent on our imagination , is plainly discoverable in those Instances of the Arrow and Conicu● . Philoth. You are an excellent Proficient , Hylobares , that can thus vary , emprove and maintain things from so few and slender hints . I never spoke with better success to any one in all my life touching these matters . Hyl. I finde my self hugely at ease since your freeing me , O Philotheus , from that prejudice , that whatsoever is extended must be Matter . Whence I can now easily admit the Existence of Spirits ; but have therefore the greater Curiosity , and find my self finely at leisure , to be more punctually instructed concerning the nature of them . Philoth. I dare say , Hylobares , you will be able abundantly to instruct your self touching that Point , if we do but first carefully settle the Notion of Matter , whose essence I conceive consists chiefly in these three Attributes , Self-disunity , Self-impenetrability , and Self-inactivity . Hyl. But I desire , O Philotheus , to know the distinct meaning of every one of these terms . Philoth. By Self-disunity I understand nothing else but that Matter has no Vinculum of its own to hold it together , so that of it self it would be disunited into a Congeries of mere Physicall Monads , that is , into so little particles , that is , implies a Contradiction they should be less . Hyl. I understand the Notion well enough . But what makes you attribute Disunity to Matter rather then firm Union of parts , especially you attributing Self-inactivity thereto ? Philoth. Because there is no Vinculum imaginable in Matter to hold the parts together . For you know they are impenetrable , and therefore touch one another as it were in smooth Superficies's . How therefore can they hold together ? what is the Principle of their Union ? Cuph. O , that is very clear , Philotheus ; that s●upendious Wit Des-Cartes plainly tells us that it is Rest. Philoth. But I pray do you tell me , Cuphrophron , what is Rest ? Cuph. That is easily understood from Motion , which Des-Cartes intimates to be the Separation or translation of one part of Matter from the other . Philoth. And so Rest is the Vnion or Vnseparateness of one part of Matter from another . Cuph. I can imagine nothing else by it . For if a whole mass of Matter move together in one hard piece , the whole is moved ; but the parts in respect of one another , because they do not separate one from another , are said to rest . And on this account Motion is said to be reciprocall , because indeed Separation is so . Philoth. Then Rest and Vnseparateness of parts are all one . Cuph. It seems so . Philoth. And Vnseparateness and Vnion all one . Cuph. The very same , I think . Philoth. Why then , Rest and Vnion is all one , and so the Principle of the Vnion of the parts of Matter is the Vnion of their parts . Hyl. That is , they have no Principle of Vnion at all , and therefore of themselves are disunited . Philoth. And there is great reason they should have none , forasmuch as they are to be bound together in such forms and measures as some more Divine cause shall order . Cuph. I think in my heart Philotheus and Hylobares have both plotted a conspiracy together against that Prince of Philosophers , our admired Des-Cartes . Hyl. Philotheus and I have conspired in nothing , O Cuphophron , but what so noble a Philosopher would commend us for , that is , the free searching out of truth : In which I conceive we are not unsuccessfull . For I must confess I am convinced that this first Attribute of 〈◊〉 , as Philotheus has explained 〈◊〉 true . And for Self-impenetra●●●●●y ▪ it is acknowledged of all sides . but what do you mean , O Philotheus , by ●●●finactivity ? Philoth. I mean that Matter does not move nor actuate it self , but is or has been alwaies excited by some other , and cannot modifie the motion it is excited into , but moves directly so as it is first excited , unless some externall cause hinder . Hyl. This I understand , and doubt not of the truth thereof . Cuph. This is no more then Des-Cartes himself allows of . Bath . And good reason , O Cuphophron , he should doe so . For there being no Medium betwixt Self-activity and Self-inactivity , nor betwixt Self-union and Self-disunity , nor any immediate Genus to these distributions , as Cogitation and Figure are to the kindes or modes under them , it is necessary that one of the twain , and 〈◊〉 an indifferency to either , should 〈◊〉 the innate Property of so simple an Essence as Matter : and that therefore Self-inactivity and Self-disunity should be the Properties thereof , it being a passive Principle , and wholly to be guided by another . Philoth. You say right , Bathynous ; and the Consectary from all this will be , That Sympathy cannot immediately belong to Matter . Hyl. Very likely . Philoth. We are fully agreed then touching the right Notion or nature of Matter , Hylobares . Hyl. We are so , Philotheus . Philoth. Can you then miss of the true Notion of a Spirit ? Hyl. Methinks I finde my self able to define it by the rule of Contraries . For if Self-disunity , Self-inactivity , Self-impenetrability , be the essential Attributes of Matter or Body ; then the Attributes of the opposite species , viz. of Spirit , must be Self-unity , Self-activity , Self-penetrability . Philoth. Very right . And have you not as distinct a Notion of every one of these Attributes as of the other ? Hyl. I will try . By the Self-unity of a Spirit I understand a Spirit to be immediately and essentially one , and to want no other Vinculum to hold the parts together but its own essence and existence ; whence it is of its own nature indiscerpible . Philoth. Excellently well defined . Hyl. This I am carried to by my Reason . But methinks my Imagination boggles and starts back , and brings me into a suspicion that it is the Notion of a thing that cannot be . For how can an extended Substance be indivisible or indiscerpible ? For quatenus extended it must be divisible . Philoth. It is true , it is intellectually divisible , but Physically indiscerpible . Therefore this is the fallacy your Phancy puts upon you , that you make Indivisibility and Indiscerpibility all one . What is intellectually divisible may be Physicall● indivisible or indiscerpible : as it is manifest in the nature of God , whose very Idea implies Indiscerpibility , the contrary being so plain an Imperfection . For whatsoever is discerpible is also movable : But nothing is movable but must be conceived to move in that which is a necessary and immovable Essence , and which will necessarily be , though there were nothing else in the world : which therefore must be the holy Essence of God , as Bathynous has very well noted already , and seems to have light upon the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Aristotle sought for above the Heavens , but Bathynous has rightly found to be every-where . Wherefore at length to make our Inference ; If it imply a Contradiction , Hylobares , that the Divine Extension should be discerpible , extended Essence quatenus extended cannot imply Physicall Divisibility . Hyl. It is very true , Philotheus . Philoth. What hinders then but Spirit quatenus Sp●rit , according to the right Idea thereof , be immediately or essentially one , that is to say , indiscerpible ? For what is immediately and essentially one , and not instrumentally , or one by virtue of some other , is necessarily and immutably one , and it implies a Contradiction to be otherwise , while it at all is , and therefore is indiscerpible . Cuph. Why , Philotheus ? cannot the Omnipotence of God himself discerp a Spirit , if he has a minde to it ? Philoth. He may annihilate a Spirit , if he will. But if a Spirit be immediately and essentially one , he can no more discerp it , then he can separate that Property , of having the power of the Hypotenusa equal to the powers of both the Basis and Cathetus , from a rectangle-Triangle . Cuph. You know , Philotheus , Des-Cartes asserts that God might change this Property of a rectangle-Triangle , if he would . Philoth. He does indeed say so , but by way of a slim jear to their ignorance , as he deems it , that are not aware of his supposed mechanicall necessity of the result of all the Phaenomena of the World from the mere motion of the Matter . This piece of wit I suspect in this Paradox of that great Philosopher . However , I will not contend with you , Cuphophron : Let but a Spirit be no more discerpible then that Property of a rectangle-Triangle is separable from it , and then we are agreed . Cuph. I am well pleased that we can agree in any thing that is compliable with the Dictates of the noble Des-Cartes . Philoth. So I dare say should we all , O Cuphophron : But I must pursue my purpose with Hylobares . What do you understand by Self-activity in a Spirit , Hylobares ? Hyl. I understand an active power in a Spirit , whereby it either modifies it self according to its own nature , or moves the Matter regularly according to some certain Modifications it impresses upon it , uniting the Physicall Monads into particles of such magnitude and figure , and guiding them in such Motions as answer the end of the spiritual Agent , either conceived by it or incorporated into it . Whence there appears , as was said , the reason why both Disunity and Inactivity should belong to Matter . Philoth. Very accurately and succinctly answered , Hylobares . You are so nimble at it , that certainly you have thought of these Notions before now . Hyl. I have read something of them . But your dexterous defining the Attributes of Matter might of it self make me a little more chearfully nimble at defining those of a Spirit , especially now I can close with the belief of its Existence , which I could never doe heartily before . And for the last Attribute , which seemed to me the most puzzling , I mean that of Self-penetrability , it is now to me as easie a Notion as any : and I understand nothing else by it , but that different Spirits may be in the same space , or that one and the same may draw its Extension into a lesser compass , and so have one part of its essence lie in the same space with some others : By which power it is able to dilate or contract it self . This I easily conceive may be a Property of any created and finite Spirit , because the Extension of no Spirit is corporeall . Philoth. Very true . But did you not observe , Hylobares , how I removed Sympathy from the Capacity of Matter ? Hyl. I did , Phi●●theus ; and thereby I cannot but collect that it is seated in the Spiritual or Incorporeall Nature . And I understand by this Sympathy , not a mere Compassivity , but rather a Coactivity of the Spirit in which it does reside : which I conceive to be of great use in all perceptive Spirits . For in virtue of this Attribute , however or in what-ever circumstances they are affected in one part , they are after the same manner affected in all . So that if there were a perceptive Spirit of an infinite Amplitude and of an infinite exaltedness of Sympathy , where-ever any perceptive Energie emerges in this infinite Spirit , it is suddenly and necessarily in all of it at once . For I must confess , Philotheus , I have often thought of these Notions heretofore , but could never attribute them to a Spirit , because I could not believe there was any such thing as a Spirit , forasmuch as all Extension seemed to me to be corporeall . But your Aequinoctial Arrow has quite struck that Errour out of my minde . For the more I think of it , the more unavoidable it seems to me , that that Exten●●on in the Aequinoctial Circle wherein the Arrow is carried in a curvilinear motion is not onely an Extension distinct from that of the Aereall Circle , but that it is an Extension of something real and independent of our Imagination . Because the Arrow is really carried in such a curvilinear line , and we not being able to dis-imagine it otherwise , we have as great a certainty for this as we have for any thing . For it is as certainly true as our Faculties are true : And we have no greater certainty then that of our Faculties . And thus was the sole obstacle that kept me off ●rom admitting the Existence of Spirits demolished at once by the skilfull assaults of Philotheus . Philop. I am exceeding glad of it , Hylobares , and must owe Philotheus many thanks for his successfull pains . The Spirituality of God then is not the least prejudice to your belief of his Existence . Hyl. Not the least , Phi●opolis . The Notion of a Spirit is now to me as easie and comprehensible as that of Matter ; and the Attributes of a Spirit infinitely more easie then the competibleness of such Properties as they must be forced to give to Matter who deny there is any such thing as a Spirit in the world . Philop. Why then , you may without any more adoe proceed to the last Attribute of God which you propounded . Hyl. I will , Philopolis . It was Omnipresency , I mean the essential Omnipresency of God. For attending to the infinite Perfection of God according to his Idea , I cannot but acknowledge his Essence to be infinite , and therefore that he is essentially present every-where . And for those that would circumscribe the Divine Essence , I would ask them , how they can make his Essence finite , and his Attributes infinite ; or to what extent they conceive him circumscribed . To confine him to a Point were intolerably ridiculous . And to pretend that the amplifying of his Essence beyond this were any advantage or Perfection , were plainly to acknowledge that the taking away his essential Omnipresency is to attribute to him an infinite Imperfection . For any Circumscription implies an infinite Defect . These considerations , O Philopolis , force me to believe that God is essentially Omnipresent , and that he pervades all things , even to all infinite imaginable spaces . But when I have thus concluded with my self , I am cast off again with a very rude and importune check , as if this were to draw down the Divinity into miry Lakes and Ditches and worse-sented places , and to be as unmannerly in our thoughts to the true God as Orpheus is in his expressions to the Pagan Iupiter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euist. It is the very verse that Gregory Nazianzen quotes in his Invectives against Iulian the Apostate , and does severely reproch the Poet for the Slovenliness and Unmannerliness of his style . Cuph. And well he may , Euistor . Euist. But how shall we redeem our Imagination from this Captivity into such sordid conceits ? Cuph. I can tell , Euistor , and I am very glad of the opportunity of the shewing the usefulness of a peculiar Notion I have of the Omnipresency of God , to solve such Difficulties as this of Hylobares . Hyl. For the love of the truth , good Cuphophron , declare it . Cuph. But it is so sublime , so subtil and so elevated , O Hylobares , ( though not the less solid ) that I question whether it will be discretion to commit it to unprepared ears . Hyl. Why ? you see , Cuphophron , that I am not altogether an undocible Auditour of Metaphysicks , by Philotheus his success upon me . Besides , it is against the professed freedome of Philosophizing in these our Meetings to suppress any thing , and the more injurious , in that you have set our mouths a-watering by the mentioning of so excellent a Notion , and so serviceable for the solving this present Difficulty touching the Divine Omnipresence . Cuph. Well , Hylobares , because you do thus forcibly extort it , I will not suppress my judgement concerning this matter . Hyl. What is it then , dear Cuphophron ? Cuph. That God is no-where : and therefore neither in miry Lakes nor dirty Ponds , nor any other sordid places . Hyl. Ha ha he . Cuphophron , this is a subtil Solution , indeed , to come from one that does , I think , as firmly adhere to the belief of a God as any one in the whole Company . If all the Atheists in Italy , in England , in Europe , should hear this pious Solution of thine , they would assuredly with one voice cry out , Amen , venerable Cuphophron . Cuph. It 's much , Hylobares , the Atheists should be so universally devout . Philop. This Solution seems to me point-blank against the very words of Scripture ; If I climb up into Heaven , thou art there ; if I descend to the bottom of the Sea , thou art there also ; and the like . And again , In him we live and move and have our being . If we have all this in him , we have it no-where , if he be no-where , nor are we any-where our selves . Philoth. I suppose that Cuphophron's meaning is , that God is no-where circumscriptivé . Cuph. I mean he is no-where essentially , Philotheus . Philoth. Monster of Opinions ! Sophr. The Pythagoreans and Platonists , and all the established Religions of the Civilized parts of the world , are for the essential Omnipresence of God : onely Aristotle places him on the Primum mobile ; whom Pomponatius , Cardan and Vani●us follow . Nor do I know any other Opinion , nor could I imagine any more Divisions touching God's Presence , but of those that would place him at least some-where , or else of those that would declare him every-where . But now we are come from every-where to some-where , and from some-where to no-where at all . This is a strain of wit , I suppose , peculiar to this present Age. Cuph. It may be so , O Sophron. For I think no Age within the Records of History has produced more elevated Wits then this present Age has done . Bath . I suspect this new Conceit , O Cuphophron , of God's being no-where , is the waggish suggestion of some sly and sculking Atheists , ( with which sort of people this present Age abounds ) who , upon pretence of extolling the Nature of God above the capacity of being so much debased as to be present with any thing that is extended , have thus stretched their wits to the utmost extent to lift the Deity quite out of the Universe , they insinuating that which cannot but imply as much in their own judgments . For it is evident that that which is no-where is not at all . Wherefore it must needs make fine flearing sport with these elevated wits , while they see their ill-intended Raillery so devoutly taken up for choicest and sublimest pieces of natural Theologic by well-meaning , but less cautious , Contemplators of Philosophicall matters . Euist. Is not this something inhospitall for us all to fall upon Cuphophron thus in his own Arbour at once ? Cuph. No , Euistor , there is nothing committed against the laws of Hospitality , but all transacted accor●ing to that Liberty that is given and often made use of in these our Philosophicall Meetings . They are not at all uncivil , though you be extremely much a Gentleman , Euistor , and it may be a more favourable Estimatour of my distressed Opinion then the rest . Euist. I must confess I think none can conceive better of your Person , Cuphophron , then my self ; but your Assertion of God's being no-where is the most odd and unexpected Assertion that ever I heard in my life ; and , but that you are so very well known for your Piety otherwise , I should have thought to have been the voice of a down-right Atheist . You will pardon this liberty . Cuph. I told you at first , Euistor , that the Notion was more then ordinarily subtil and sublime : These things are not apprehended in an instant . Hyl. I but a man may in almost less then an Instant discover the Assertion to be impossible , supposing God has any Essence at all , as Philotheus or Bathynous could quickly convince you . Philoth. The Cause is in a very good hand ; I pray you proceed , Hylobares . Hyl. Tell me then first , O Cuphophron , whether God be not as essentially present every-where as he is any-where . Cuph. That I must not deny , Hylobares : He is . Hyl. And whether his essential Attributes be not in his Essence , not out of it . Cuph. Who can imagine to the contrary ? Hyl. And whether Omnipotency , wherein is contained the power of moving th● Matter , be not an essential Attribute of God. Cuph. That is univ●rsally acknowledged . Hyl. And that he does or did sometime move at least some part of the Matter . Cuph. That Des-Cartes himself asserts , with whom I am resolved to stand and fall . Hyl. Now I demand , if it be possible for the Matter to be moved by the Power of God , unless there be an Application of God's Power to the Matter . Cuph. It is not possible , Hylobares . Hyl. Nor the Power , being onely in the Essence , not out of it , to be apply'd without the Application or presence of the Essence to that part of the Matter the Power acts upon . Cuph. I am surprised . Hyl. And therefore there being a necessity that the Essence of God should be present to some part of the Matter at least , according to your own concession , it is present to all . Cuph. And so I believe you will inferr , Hylobares , that the Divine Essence is in some sense extended . Hyl. That indeed , Cuphophron , might be inferred , if need were , that there is an Amplitude of the Divine Essence . Bath . It might ; but this in the mean time most seasonably noted : How that that Atheisticall Plot laid against the Existence of God in that bold Assertion , [ That there can be no Extension or Amplitude , but it must necessarily be Matter ] being defeated by the Notion of the essential Omnipresence of God , to make sure work , and to baffle the Truth , they raised this sublime and elevated Fiction , that in stead of God's being every-where , according to the universal Opinion of all sober men , that his Nature is such that he can be no-where : without which far-fetch'd Subterfuge they could never have born two faces under one hood , and play'd the Atheist and Deist at once , professing God was no-where , and yet that he was . Cuph. Is this your Sagacity or deep Melancholy , Bathynous , that makes you surmize such Plots against the Deity ? For I have no more Plot against God , then against my own Soul , which I hold to be a Spirit . And I hold God to be no-where , not as he is God , but as he is an Intellectual Spirit : for I hold of all Spirits , that they are now-where . Hyl. It seems then , Cuphophron , that the Plot aims farther then we thought on , not onely to exclude God , but all the Orders of Spirits that are , out of the world . Cuph. I know not what you call excluding out of the world , Hylobares ; I am sure I do not mean any excluding out of Being . Hyl. That is mercifully meant , O Cuphophron ; but we cannot conceive they are , if they may not be upon any other terms then you conceit them . And it is a wonder to me , that you do not easily discern your own Soul to be some-where , if you can distinctly discern her to be at all . Cuph. I do most intimately and distinctly perceive my own Soul or Minde to be , and that I am it , and yet without being any-where at all . Hyl. But cannot you also think of two things at once , O Cuphophron ? Cuph. Every man can doe that that can compare two things or two Idea's one with the other : For if he do not think of them at once , how can he compare them ? Hyl. Let not go therefore this perception you have of your self , but raise up also the Idea or Remembrance of the indefinitely-extended Matter of the Universe , which is discontinued no-where , but reaches from your self to infinite spaces round about you , or is continued from infinite spaces round about till it reach your thinking Selfship . Can you be surrounded by all this , and yet be no-where ? Or can you compare your distinct Selfship with this immense compass , and yet not conceive your self surrounded ? Cuph. I compare what is no-where with that which is every-where , and finde them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hyl. You suppose your Minde or Soul no-where first , or rather say so , though you cannot conceive it , and then you cry out that the Universe and she are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which errour , if you were unprejudiced , this Consideration would convince you of , especially back'd with what palpably falls under sense . Cuph. What 's that , Hylobares ? Hyl. The Soul 's being touch'd and transfix'd , as it were , from real Objects ab extra round about , from above and beneath and from every side ▪ Which would be notoriously perceptible to you , if you could pearch your self , as a Bird , on the top of some high Steeple . Cuph. It is more safe to suppose the Experiment , then to try it . But what then , Hylobares ? Hyl. There being from above and beneath and from every side round from those externall Objects ( suppose of Sight ) Motion transmitted to the perceptive Soul her self through the Air and Organs of her Body , and she palpably perceiving her self thus affected from things round about her , it is manifest from thence that she is in the midst of them , according as she plainly feels her self to be , and that consequently she is some-where . Cuph. That which is no-where cannot be in the midst of any things . It is onely the Body that is in the midst of those Objects , which obtrudes this mistake upon the Soul , whiles she thinks herself to be in the midst of them , whenas indeed she is not . Hyl. But the Body with all its Organs , and those more externall Media betwixt the Body and the Objects , are but the Instruments whereby the Soul perceives those distant Objects round about . Wherefore she herself must needs be where the lines of Motion through these continued Instruments of her Perception do concentre . Nay indeed the transmission of any single Motion through Matter that affects the Soul is a palpable argument that she is some-where . For how can that which is some-where , as Matter and Motion are , reach that which is no-where ? How can they come at it , or it at them ? Not to adde , that Des-Cartes himself expressly admits that those Objects the Soul sees and flies from or pursues are without her . Wherefore many of these in a compass must needs surround her , and therefore they being without her , she must be within them , and so of necessity be some-where . Cuph. The Philosopher , it may be , there slips into the ordinary Conceit of the Vulgar . Hyl. Again , Cuphophron , if the Souls of men be no-where , they are as much in one man's Body as another's , and one man's Soul may move another man's Body as well as his own , and at what-ever distance that man is from them : which seems impossible for any finite Spirit to doe , nor are there any examples of their doing so . Cuph. You give the reason your self , Hylobares , why they cannot act at any distance ; namely , because their power is finite . Hyl. And you , Cuphophron , acknowledge Souls to be nearer and farther off , in that you acknowledge they cannot act at any distance . But that which is nearer and farther off is some-where , at least definitivé . Cuph. And that one man's Soul does not move another man's Body , is because it is vitally united onely to one . Hyl. Is it then united to the inside of the Body , Cuphophron , or to the outside ? Cuph. That is a captious question . For whether I say to the inside or to the outside , you will infer the Soul to be some-where . But that which is no-where cannot be united to either side . Hyl. And therefore is not united at all . Cuph. These things will not fall into every man's capacity . Hyl. Again , Cuphophron , is the Soul united to the Body by its Essence , or by some essential Attribute of the Soul ? Cuph. There is another Caption , Hylobares : For I foresee your Sophistry , that if I say the Essence of the Soul is united with the Body , then the Soul must be where the Body is . But if I say by an essential Attribute , the Soul must be where the essential Attribute is , and consequently where the Body is : so that it will come all to one . Hyl. Or thus , Cuphophron , Does not the So●l move the Body ? Cuph. What moves the Bodies of Brutes , Hylobares ? Is not their Soul mere Mechanicall motion , according to that admirable Philosopher ? Hyl. But I ask you , does not the Rational Soul by the power of its Will move the Body ? Cuph. Else there were no exercise of Free-will in external Actions . Hyl. Is then the power of moving the Body thus by her Will in the Soul , or out of the Soul ? Cuph. In the Soul , Hylobares . Hyl. How then can this power be exerted on the Body to move it , unless the Soul be essentially present to the Body to exert it upon it ? Cuph. By a certain emanative Efficacy that comes from the Soul. Hyl. And flows like a Streamer in the air betwixt the Soul and the Body . Cuph. You run always into these extensional Phantasms , Hylobares , the busie importunities of which , when I am rapt up into my Metaphysicall Sublimities , I look as contemptuously down upon , as upon the quick wrigglings up and down of Pismires and Earwigs upon the extended surface of the Earth . Hyl. You have a very ele●ated Soul , I must confess , O Cuphophron . But I pray you look down a little lower and closer on this emanative Energy of the Soul upon the Body , and pursue it from the Body to the source of it , the Soul , where ends it , Cuphophron ? Cuph. In the Soul , Hylobares . Hyl. But where is then the Soul ? Cuph. No-where . Hyl. Why then it ends no-where , and began from no-where . Cuph. That must needs be , because the Soul is no-where . Hyl. But this is marvellously mysterious , O Cuphophron , that there should be a continued Emanation betwixt two things , whereof one is some-where , and yet the other no-where ; the intermediate Emanation also proceeding but to a finite distance . Cuph. Metaphysicks were not Metaphysicks , Hylobares , if they were not mysterious . Hyl. Had you not better admit of an Immaterial or Metaphysicall Extension with Philotheus and my self , then to harbour such unconceivable Notions , that lie so unevenly in every man's minde but your own ? Cuph. I am not alone of this minde , Hylobares . And as for Philotheus his opinion and yours , ( since you have adopted it ) I have heard what has been said all this while , and have thought of these things over and over again , but your Reasons move me nothing at all . Hyl. Tell me then I pray you , Cuphophron , what is it chiefly that moved you to be of the Opinion that you are , That no Spirit can be any-where , or that the Soul of man is no-where ? Cuph. O Hylobares , there be convincing Reasons of this seeming Paradox , if they meet with a minde capable of them : but the chief are these two . First , In that the Minde of man thinks of such things as are no-where , as of many Moral , Logicall and Mathematicall Truths , which being of the nature to be no-where , the Minde that conceives them must be necessarily no-where also . The second , In that Cogitation , as Cogitation , is ipso facto exempted or prescinded from all Extension . For though we doubt whether there be any Matter or any Extended thing in the world , yet we are even then assured that we are Recogitantes . Which shews that Cogitation has nothing at all to doe with Extension , nor has any Applicability to it ; forasmuch as we perceive our selves to think , when we have not the least thought of any thing extended . Wherefore our Thoughts having no Relation or Applicability to Extension , they have no Applicability to Place , and consequently neither they nor our Mindes are any-where . Hyl. I partly understand what you would be at , Cuphophron , but not so fully as to discover any strength at all in your Reasonings . The weakness of the first Ground you may understand from hence ; That it will as well follow , that the Soul or Minde of man is some-where , because it thinks of things that are some-where , as that it is no-where , because it thinks of things that are no-where . Besides that those things which you say are no-where are some-where , I mean those Moral , Logicall and Mathematicall Truths . For they are in the Minde or Soul ; and the Soul I before demonstrated , I think , to any unprejudiced Auditour , to be in the Body , and the Body you cannot deny but to be some-where . It is true , some of those Truths , it may be , as they are Representations , respect neither Time nor Place ; but as they are Operations or Modes of a Subject or Substance , they cannot but be conceived to be in that Substance . And forasmuch as there is no Substance but has at least an essential Amplitude , they are in a Substance that is in some sort extended , and so by virtue of their Subject must necessarily be conceived to be some-where . For the Mode of a thing is inseparate from the Thing it self . Cuph. But here you run away with that , Hylobares , which I will not allow you to assume , viz. That there is a Substance of the Minde or Soul didistinct from Cogitation . I say that Cogitation it self is the very Substance of the Soul , and therefore the Soul is as much no-where as if it had no substance at all . Hyl. But observe , Cuphophron , that in your saying that Cogitation it self is the very Substance of the Soul , you affirm the Soul is a Substance . And so my Argument returns again upon you ; though the saying the very Operation is the Substance is a manifest falshood . For the Operations of the Soul are specifically distinct , and such specifically distinct Operations succeeding one another must be , according to your account , so many specifical Substances succeeding one another . So that your Soul would not be alwaies the same specifical Substance , much less the same individual ; then which nothing can be more wilde and extravagant . Again , the Soul is accounted a permanent thing by all men , but her Operations are in flux and succession : How then can the Operations be the Soul her self ? or what will become of Memorie ? There is therefore , O Cuphophron , a substance of the Soul as distinct from its Operations or succeeding Cogitations , as the Matter is from the Figures and Motions that succeed in it . Cuph. I am not yet convinced of that . Hyl. And now for your second Ground , which would inferr from our being assured we think , while we doubt whether there be any extended thing in the World , or , it may be , think of no Extension , that therefore our Minds have no relation or applicability to any Extension whatsoever ; The weakness of this Reasoning you may easily discover , if you will but consider , That Intension of Heat or Motion is considered without any relation to Extension , and yet it is related to a Subject extended , suppose to a burning-hot Iron . And we think without at all thinking of Time or of the course of the Sun ; and yet our Thought is applicable to Time , and by the motion of the Sun may definitively be said not to have commenced till such a minute of an hour , and to have ceased by such a minute . And there is the same reason of Place as of Time , that is to say , such a man's Thoughts may be said definitively to have been conceived in such a place , as well as within such a time . And , to conclude , it seems a mere Sophism , to argue from the precision of our Thoughts , that the Things themselves are really prescinded one from another ; and it is yet far worse , to inferr they have not any relation or applicability one to another . If they were so unrelated indeed in the full and adequate apprehension of them , as well circumstantial as essential , then I confess the Inference might be sound : But when the Minde is so set on the Metaphysicall rack as to pull those things asunder that are found together in nature , and then to say they have no relation to one another , or to leave out by inadvertency what cannot be excluded from the perfect Idea of s●ch or such a Being ; all Conclusions from such Principles must be like the Principles themselves , defective or distorted . And therefore , being so little satisfy'd with Cuphophron's Solution of the present Difficulty touching the Divine Omnipresence , I foresee that Philotheus must have the sole honour of fully easing and settling my mind in a right and rational apprehension of all the Attributes of God. Philoth. The honour of that satisfaction is due to God alone , Hylobares who has given you so quick an apprehension , and so impartial a love of the Truth , where-ever it is found . Hyl. That honour I do unfeignedly render to God that is his peculiar due ; and yet I think there is a civil Gratitude due also to those that he vouchsafes to make Instruments of his Goodness and Bounty , as he has at this time made you , Philotheus . And therefore you having had so excellent success hitherto , I desire you would proceed to the Solution of this last Difficulty , touching the Divine Omnipresence . Philoth. I will , Hylobares , and I believe you will find it one of the easiest you have propounded , though I must confess it may seem odd at the first sight , as it has done to very famous Criticks in Points of Theologie , who mainly from this consideration , that the foul and ill-sented places of the Earth are an unfit Receptacle of the Divine Presence , have made bold to confine the Godhead to the Heavens . Which opinion of theirs is rather to be imputed to the nicety of their Sense then to the sagacity of their Wit. For all those things that seem so foul and disagreeable in nature are not really so in themselves , but onely relatively ; and what is one Creature 's poison is the delight and food of another , and what is the death of the one is the life of the other . So that we may easily conceive , though God has an apprehension of what-ever is , that yet there is no necessity at all that he should be disaffected , disgusted , or any way annoy'd by being present with any thing : nay rather , that it is impossible he should , every thing that implies Imperfection being incompetible to the Divine Essence ; so that he need not withdraw himself from it , he suffering nothing by immediately residing in it , no more then he can be wounded with a sword or prick'd with a thorn ; and there is the like reason for any other ingratefull Sense . For all is to be resolved into the motion and figure of the particles of the Matter variously impressed upon the Organs of our Bodies : And what Unholiness or absolute Defilement can there be in any either motion , figure , or exi●●ty of such particles ? Wherefore the frame of all natural things whatsoever , nothing at all excepted , is no less inoffensive , no less holy , no less agreeable to the Eternall Minde , then the lines of a Picture or Statue are to a Limner or Statuary , no part whereof gives him the least disgust or aversation from the matter he has thus shaped or figured ; for Art and Skill and Reason runs through all . Whence it appears that this exception against the Omnipresence of God is nothing but a fallacy put upon our own inadvertent thoughts , while we phansie God liable to the same inconveniencies that we our selves are by reason of our weak and passive Senses . Philop. This seems to me , though less versed in Philosophy , a very plain , solid and intelligible Solution of the present Difficulty . But Cuphophron's Hypothesis is , I must confess , to my slower apprehension infinitely Paradoxicall , and methought was very intelligibly confuted by Hylobares , though with some circumstances that to me seemed not so becoming toward so worthy and obliging a person as Cuphophron . Cuph. I thank you , Philopolis , for your sensibleness on my behalf . But in contest he ordinarily looks as if he were abused who is thought to be overcome . Besides , it is an usual thing in our Meetings , and to which we are much inured who are so familiarly acquainted , to abuse one another into the Truth , by shewing the ridiculousness of the Errour , and intimating from what disproportion of temper of minde it may arise . For this subderisorious mirth is so far from giving any offence to us who understand one another , that it is rather a pleasant Condiment of our Conversation , and makes our serious Discourses the less tedious to our selves , and , I think , sometimes not the more ungratefull to Strangers , when they understand that there is not the least enmity under it . Philoth. That solicitude , Philopolis , which you seem to have for the excusing of Hylobares , we on the other side , I think , ought to have in the behalf of Cuphophron , who was not at all behind-hand with him in any jocant wit or humour . Cuph. I confess it , in that sense I have already explained unto Philopolis . Philop. You pass away your time in a marvellous way of pleasant●y and innocency , O Cuphophron , while those things which may seem blemishes elsewhere are truely the badges of Vertue and good nature amongst you . But it is much that , there being so great consent of Affection and Friendship amongst you , there is not likewise the same consent of Opinion . Cuph. That is a thing we do not so much as affect , unless it be in those things that are necessary for proficiency in Piety and Vertue . Philop. Are then the Opinions of God's being no-where and of his being every-where alike conducive to Vertue and Piety ? Cuph. Yes , Philopolis , if they be rightly understood . For he that saies that God is no-where , holds notwithstanding that his Providence and protective Presence is every-where . So that it is no discouragement to Vertue and true Piety . Wherefore the case stands thus betwixt Hylobares and my self . He has a great zeal against my Opinion of God's being nowhere , for fear it should be thence inferred that there is no God at all : And I have as great a zeal for my Opinion , because if I acknowledge God any-where , I must acknowledge him extended , and to me it is all one to acknowledge an extended God , and no God at all . For what-ever is extended , is either Matter , or as uncapable of Cogitation or Perception as Matter it self . For if any entire thing , any Form or Figure be perceived by what is extended , nothing in the extended Percipient perceives the whole , but onely part . Which is a sign that our own Souls are not extended , much less the Essence of God. But I will not renew the Dispute . Philop. I am surprized with an unexpected Subtilty of . Cuphophron's : how will you rescue me , Hylobares ? Hyl. Very easily . Do you not remember the Notion of Sympathy , Philopolis , in virtue whereof whatever the least real point of the Essence of the Perceptive part of the Soul , suppose , does perceive , every real point of the Perceptive must perceive at once ? Philop. I partly understand you , Hylobares : but now I see you so good at these Notions , we will discourse some time more fully of them at my house . In the mean time I think you cannot but be fully satisfy'd with Philotheus his Solution of this last Difficulty touching the Divine Omnipresence . Hyl. Very fully . Philop. And I am abundantly pleased with the consideration , that the widely-different Apprehensions betwixt you and Cuphophron touching God's Omnipresence , meet together and join so strongly in one common zealous design of turning off whatever may seem to supplant his Existence . Hyl. I believe it is a great satisfaction to us both . Philop. But I triumph in nothing so much as that Philotheus has so throughly convinced you , that there is nothing in all the Divine Attributes so intricate as to hinder your closing heartily with the belief of a God. Hyl. There is nothing , I thank God and Philotheus , in all those Attributes we have hitherto considered that seems not extremely much more easie then any other Hypothesis that ever yet came into my minde . But there is a main Attribute behinde , which is the Goodness of God , the Notion whereof though it be not hard to conceive , yet to make the Phaenomena of the World and the passages of Providence constantly to comport with it , I foresee may prove a very great Difficulty . Philop. This therefore is the second Obstacle , Hylobares , you at * first mentioned . Hyl. It is so . Philoth. And I fear will be too copious a Subject to be entred upon at this time . Philop. I conceive so too . And besides , I have some Letters to dispatch by the Post this night , which I must not neglect . For we may rectifie our inward thoughts so soon as we find our Errour ; but if any errour or neglect be committed in outward affairs , though the errour be discovered , the loss is many times irrecoverable , and the inconvenience incorrigible . Cuph. That is very true . But , according to the ancient custom of Athens , you have a right , Philopolis , as well of putting an end to as beginning the Dispute . Philop. This Law was undoubtedly an intended Civility by your Ancestors , O Cuphophron , but in this circumstance of things I look upon it as a piece of Cruelty ; that I must doe execution upon my self , and by mine own act deprive my self of that ingenuous Converse which I could enjoy with pleasure even to break of Day . Cuph. It is the common loss of us all , especially mine , who enjoy myself no-where so well as in so excellent Company . But it is in your hand , Philopolis , to remedie this : For you have the right of appointing the time of our meeting again , as well as of dissolving this present Meeting . Philop. Have I so ? This makes amends for the other misfortune , which I will repair by a more timely appointment . I adjourn therefore this Meeting till tomorrow at five a clock in the after-noon , if Philotheus and the rest be agreed . Philoth. Agreed . The End of the First Dialogue . THE SECOND DIALOGUE . Philotheus , Bathynous , Sophron , Philopolis , Euistor , Hylobares , Cuphophron . Philop. YEsterday's performance , O Philotheus , has indeared to me the memory of that day , of this place , ( this sacred Arbour wherein we are again so happily met ) and of your excellent self and the rest of this worthy Company , for ever . I never reap'd so much pleasure in so few hours in all my life . In which notwithstanding the chiefest Satisfaction was , that my dear friend Hylobares was so fully satisfied touching those most intricate Theories concerning the Nature of God and his Attributes . It rema●ns now , Philotheus , that with the like happy success you clear his mind of those manifold Scrupulosities and Difficulties it seems laden wit● touching the Providence of God. Philoth. Your extraordinary kinde resentment , O Philopolis , of my former endeavours is no small obligation upon me to doe the best I can in this present Task . But I cannot omit to take notice , that your over-proportionate propensions towards my self makes you seem not so just to others , who bore their part in whatever contributed either to your own delight or Hylobares his satisfaction . Nor can I alone sustain this day's Province , but must implore the help of others , especially in so copious and various a Subject . Cuph. Yes , Philotheus , that is supposed . Euistor , Bathynous and the rest will assist ; nor shall I fail to put in for one , when occasion requires , and I finde my minde moved thereunto . Euist. Cuphophron expresses himself in such phrase , as if it were hopefull that he will speak by Inspiration . Hylob . He seems to me , Euistor , so to doe sometimes : Of which some passages of yesterday's discourse are fresh Instances . For he was severall times so highly rapt and divinely inspired , that I profess I think no humane understanding could reach his meaning . Sophr. Nullum numen abest , si sit prudentia . So I think close and cautious Reason in a calm and pure spirit is the best Inspiration now-adays in matters of Contemplation , as well as Prudence in the common Practices of life . Cuph. I am as much for illuminated Reason , O Sophron , as any man living can be . Hyl. So am I , Cuphophron ; provided the Illumination be not so bright and fulgent as to obscure or extinguish all perceptibility of the Reason . Sophr. I always thought right Reason it self to be the Illumination or Light of the Minde , and that all other Light is rather that of the Eye then of the Understanding . Hyl. Let Cuphophron look to that , O Sophron , and defend his own magnificent style . Philop. But be you pleased in the mean time , O Hylobares , according to the purpose of our present meeting , to propound your Difficulties to Philotheus touching Divine Providence , and to the rest of this judicious Company . Sophr. How becomingly does Philopolis exercise his office , and seasonably commit the Opponent with the Respondent , like a long-practised Moderatour ? I wish Philotheus no worse success then he had yesterday . But I cannot ominate so well touching this Congress . I fear such a Storm will be raised as all the Wits in Europe will not be able to allay . So intricate , so anfractuous , so unsearchable are the ways of Providence . Cuph. I wonder whence Sophron took this ill Omen , Hylobares . Hyl. I suppose from our two sporting together , which he look'd upon as the playing of two Sea-calves before a Storm . Sophr. I wish , Hylobares , you prove Calf enough to bring no Objections but what Philotheus or some of us may sufficiently answer . Philop. I earnestly with Philotheus assistence enough and ability from above , that he may with satisfaction answer the greatest Difficulties that either Hylobares or any one else can produce touching Divine Providence . Sophr. That indeed is the more desirable of the two , and my heart and vote goes along with yours , O Philopolis . Philop. Begin then , if you please , O Hylobares . Hyl. I have in my minde such a croud and cloud of Difficulties , that I know not where to begin , or when I shall make an end . Sophr. Did not I tell you so , Philopolis ? Hyl. But I believe they are mainly reducible to these three Heads , or rather , if you will , to these two more general ones , The Evils that are in the World , and The defect of Good. For when you have senced as well as you can , Philotheus , and pretty well satisfied us that all things here upon Earth are at least well enough , and that there is no such Evil discoverable as implies the first Principle of all things not to be the Sovereign Goodness ; there is yet this Difficulty behinde , How it can consist with the Goodness of God , that this good Scene of things should begin no sooner or spread no farther , that is to say , that there should be no more Earths then one , or that this one or all should have been but six thousand years ago or thereabout . Sophr. This very last Difficulty , Philopolis , is able to confound any mortal living . Philoth. Dear Sophron , be not so dismay'd ; I dare pass my word that nothing that is holy or sacred shall suffer any detriment by this conflict , when I have declared the Laws of the Combate , and what Weapons we must be confined to , namely to mere Reason and Philosophy . In which Field I must notwithstanding confess that I suspect Hylobares will prove a stout Champion . But it 's much if we be not all able to deal with him . And forasmuch as it is so plainly evident from a world of Phaenomena , that there is a Principle that acts out of Wisedom and Counsel , as was abundantly evidenced by yesterday's discourse , and as roundly acknowledged ; it shall be severely expected and exacted of Hylobares , That he do not oppose false or uncertain Hypotheses , or popular Mistakes and Surmizes , or vagrant and fictious Stories , against certain Truth , such as is discoverable every day before our eyes . Philop. That is very equitable and reasonable . Philoth. And if he cannot keep his Philosophicall fingers from meddling with the Holy Writ , that he do not handle it so ineptly , as to draw expressions accommodated to the capacity of the Vulgar into a Philosophicall Argument , or to inferr a Negation from the preterition of such or such a Subject . Euist. It is incredible that Hylobares , professing himself a Philosopher , should betake himself to such Nugacities as are exploded even by the Theologers themselves , who notwithstanding spend their main study on the Holy Scriptures . Hyl. These Laws , O Philotheus , I accept as just and right . Philoth. And if they be kept to , Hylobares , as stout a Retiarius as you are , you shall never be able to catch me in your Net , or entangle me in any of your Intricacies touching Divine Providence . For as for that which you have proposed in general touching the Evils in the World , whether they be those that seem more Tragicall , or else lesser Miscarriages in the Manners of men or the Accidents of Fortune , if such things were not , where were the Objects of Sighs and Tears , of Smiles and Laughter ? So that what you bring as an Argument against Providence , is in my apprehension a very palpable Argument for it . For it is plain that that Power that made the World foresaw the Evils in it , in that he has so exquisitely fitted us with Passions correspondent thereto . Hyl. This is ingeniously inferr'd , O Philotheus , so far as it will reach , namely , to prove there is a Providence or Fore-sight of God : but you seem to forget the main Question in hand , which is , Whether the measure of his Providence be his Goodness , and that nothing is transacted against that Attribute . But your concession seems to imply that he knowingly and wittingly brought Evil into the World ; which seems therefore the more grossly repugnant to his Goodness . Sophr. Methinks , Gentlemen , you are both already agreed in a Point of so great concernment , namely , That there is a Divine Providence , that if there were any modesty in mortal men they might be content with that bare discovery , without so strictly examining or searching into the Laws or Measures thereof , but apply themselves to the Law of Life which God has written in their hearts , or expressed in the Holy Writ , that it may go well with them in the Conclusion . Philop. That is very piously and judiciously noted , O Sophron. Bath . So it is indeed , O Philopolis : But yet I humbly conceive that it is not alwaies an itch of searching into , but sometimes a necessity of more punctually knowing , the truth of the Mysteries of God , that drives some mens spirits into a more close and anxious meditation of so profound matters . As it may well doe here in this present Point touching the Measure of God's Providence , namely , Whether the Rule thereof be his pure Goodness , or his mere Will and Sovereignty . For if it be his Goodness , all free Agents have all the reason in the world to apply themselves to that Law of Life which Sophron mentions , because their labour shall not be in vain in the Lord , as the Apostle speaks . But if the measure of his Providence be his mere Power , Will or Sovereignty , no man living can tell what to expect in the conclusion . All true Believers may be turned into Hell , and the wicked onely and the Blasphemer ascend into the Regions of Bliss . For what can give any stop to this but God's Iustice , which is a branch or mode of his Goodness ? Philop. Methinks , Bathynous , that you both have reason , both Sophron and your self ; nor do I desire Philotheus to desist from the present Subject , though I much long , I confess , to hear him discourse of the Affairs of the Kingdom of God. Philoth. That shall be done in due time , Philopolis . In the mean while I dare avow to Hylobares , that there are no Evils in the World that God foresaw ( and he foresaw all that were to be ) which will not consist with this Principle , That God's Goodness is the Measure of his Providence . For the nature of things is such , that some Particulars or Individuals must of necessity suffer for the greater good of the Whole ; besides the manifold Incompossibilities and Lubricities of Matter , that cannot have the same conveniences and fitnesses in any shape or modification , nor would be fit for any thing , if its shapes and modifications were not in a manner infinitely varied . Hyl. I partly understand you , Philotheus ; I pray you go on . Philoth. Wherefore I inferr , That still the Measure of God's Providence is his Goodness : Forasmuch as those Incompossibilities in Matter are unavoidable ; and what-ever designed or permitted Evil there seems in Providence , it is for a far greater good , and therefore is not properly in the summary compute of the whole affairs of the Universe to be reputed evil , the loss in particulars being so vast a gain to the Whole . It is therefore our Ignorance , O Hylobares , of the true Law of Goodness ( who are so much immersed into the Life of Selfishness , which is that low Life of Plants and Animals ) that makes us such incompetent judges of what is or is not carried on according to the Law of that Love or Goodness which is truly Divine : whose Tenderness and Benignity was so great as to provide us of Sighs and Tears , to meet those particular Evils with which she foresaw would necessarily emerge in the World ; and whose Gayety and Festivity is also so conspicuous in endowing us with that passion or property of Laughter , to entertain those lighter miscarriages with , whether in manners or fortune : As if Providence look'd upon her bringing Man into the World as a Spectatour of a Tragick-Comedy . And yet in this which seems so ludicrous , see , Hylobares , what a serious design of good there is . For Compassion , the mother of Tears , is not alwaies a mere idle Spectatour , but an Helper oftentimes of those particular Evils that happen in the World ; and the Tears again of them that suffer , oftentimes the mother of Compassion in the Spectatours , and extort their help . And the news of but one ridiculous Miscarriage age fills the mouths of a thousand men with Mirth and Laughter ; and their being so liable universally to be laught at makes every man more carefull in his manners , and more cautious in his affairs , especially where his path is more slippery . Hyl. I perceive by these beginnings , that you are likely to prove a marvellous Mysta of Divine Providence , O Philotheus . Sophr. I wish with all my heart , Philopolis , that Philotheus may come off so cleverly in the particular Difficulties that will be proposed , as he has done in this general one . For there are infinite unexpected Puzzles that it 's likely a busie searching Wit , such as Hylobares , may unluckily hit upon . Euist. What , do you think any harder or greater , O Sophron , then are comprised in those elegant , though impious , Verses of Lucretius ? Sophr. What Verses do you mean , Euistor ? Euist. Those in his fifth Book Dererum rerum Natura , where he proposes this Conclusion to himself to be proved , viz. Nequaquam nobis divinitus esse paratam Naturam rerum — Sophr. And by what Arguments , I beseech you , does he pretend to inferr so impious a Conclusion ? Euist. The Argument in general is the Culpability of Nature , — Tantâ stat praedita culpâ and that therefore it cannot be the work of God : and I think he brings in at least half a score Instances of this Faultiness , as he phansies it . Sophr. Lucretius is esteemed so great a Wit , that it were worth the while , Euistor , if you thought fitting , to give your self the trouble of recounting those Instances . Philop. A very good motion , and such , O Sophron , as whereby you may easily guess whether Philotheus has undertaken so desperate a Province as you imagine . For it 's likely that so great and elegant a Wit as Lucretius would , out of those many , pick the most choice and most confounding Puzzles ( as you call them ) that the Epicurean Cause could afford him . And therefore if these should not prove such invincible Arguments against the Goodness of Providence , it may be the better hoped that there are none absolutely such . Sophr. You say well , Philopolis , and that makes me the more desirous to hear them . Euist. And that you shall , Sophron , upon the condition you will answer them . Sophr. Either I or Philotheus or some of us will doe our best . Euist. I will not repeat the Verses themselves , for I should doe that but brokenly ; but I believe there are very few of the particular Instances in them but I remember firmly enough . As first , That so much of the Earth is taken away from us by the Barrenness of Mountains and Rocks , by the inaccessibleness of large Woods inhabited by wilde Beasts , by the overspreading of the Seas , and by huge vast Marishes : Besides that the Torrid and Frigid Zones are unhabitable , the one by reason of the excess of Heat , the other by reason of the extremity of Cold : That that part of the Earth that is inhabited by men is of so perverse a nature , that if it were not for Man's industry and hard labour , it would be all over-run with Thorns and Brambles : That when with much toil he has made the ground fruitfull , and all things look green and flourishing , often all this hope is quash'd by either excess of Heat and Drought , or violence of Rain and Storms , or keenness of Frosts . To which he adds the infestation of wilde Beasts , that are so terrible and hurtfull to mankinde both by land and by sea ; the Morbidness of the Seasons of the year , and the frequentness of untimely Death ; and , lastly , the deplorableness of our Infancy and first circumstances of entring into life ; which he sets off so pathetically , that I cannot but remember those Verses whether I will 〈…〉 Sophr. I dare say they are very good ones then , if you like them so , Euistor : I pray you let us hear them , if it be no trouble to you to repeat them . Euist. No , it is not Sophron. The Verses are these : Tum porrò puer , ut s●●vis project us ab undis Navita , nudus humi jacet , infans , indigus omni Vitai anxilio , cùm primùm in luminis or as Nixibus ex alvo matris Natura profudit , Vagit●uque locum lugubri complet , ut aequum est , Quoi tantum in vita restat transfire malorum . Cuph. They are a very empassionating strain of Poetry , Hylobares ; methinks I could have fallen a-weeping while Euistor repeated them . I remember them very well . But is there not something in the following Verses about Childrens Rattles ? For these are not all . Hyl. Let me intreat you of all friendship , Euistor , to repeat to Cuphophron the Rattle-verses , to keep him from crying . Euist. They are these that Cuphophron means , and immediately follow the former : At variae crescunt pecudes , armenta , feraeque , Nec crepitacula eis opu ' sunt , nec quoiquam adhibenda est Almae nutricis blanda atque infracta loquela , Nec varias quaerunt vestes pro tempore Coeli . What think you of these Instances , O Sophron ? Sophr. I must ingenuously confess that if Lucretius have no better Arguments against Providence then these , nor Hylobares then Lucretius , their force will not seem so formidable to me as I suspected ; but I must on the contrary suspect , that they are ordinarily very small motives that precipitate those into Atheism and Epicurism that have of themselves an inward propension thereunto . Philoth. Are these the same Arguments , Hylobares , that you intended to invade me withall ? Hyl. These are onely of one sort of them referrible to the Classis of Natural Evils , and but few of those neither . But to speak the truth , Philotheus , I had not so dinumerately and articulately mustered up or shaped out the particular Arguments I would urge you with , though I felt my mind charged with multifarious thoughts ; and that pressed the forwardest that had left the latest impression on my mind on the Rode as we rid hither to this City , upon our being overtaken with so great a Storm of Thunder , Hail , and a mighty dash of Rain , that we were well-nigh wet to the skin . For I began to think with my self how consistent those kinde of Accidents could be with so good and exact a Providence as men imagine . For the High-waie● yield no Crop ; nor do we our selves grow by being liquored without-side , but within : besides the wetting of all our Clothes , and the indangering the catching of an Ague or a Fever . Wherefore if Providence were so exact , the Rain would be alwaies directed to such places as are benefited thereby , not to such as it does no good to , but trouble and mischief to those that are found there . Philoth. Your meaning is then , Hylobares , that it is a Flaw in Providence that the Rain is not restrained from falling on the High-ways . But in the mean time you do not consider how intolerably du●ty they would be , especially in Summer , and how constant a mischief that would prove and troublesome both to horse and man. Hyl. I but it rains as much on the High-waies in Winter-time as Summer-time , be they never so deep in wet and mire already : which methinks is not consistent with so accurate a Providence as you contend for . Philoth. And this , Hylobares , I warrant , you take to be an impregnable Argument , a stout Instance indeed , in that you place it thus in the front of the Battel . But if it be sounded to the bottome , it will be found to stand upon a ground no less ridiculous then that Comicall conceit in Aristophanes , of Iupiter's pissing through a Sieve as often as it rains : or what is a more cleanly and unexceptionable expression , that the descending of Rain is like the watering of a Garden with a Watering-pot by some free Agents ; where they do not water the Walks of the Garden , but onely the Beds or Knots wherein the Flowers grow . Which is the most Idiotick and unphilosophicall Conceit , Hylobares , that could ever fall into the minde of any man of your Parts . For the committing of all the motions of the natural Phaenomena , as they are called , to any free Agents , were the utter abolishing of all natural Philosophy , and indeed of Nature it self ; and there would be no Object left of Speculation in these things , but either Metaphysicall or Moral . And by the same reason that you require that the Rain should onely fall upon such plats of the Earth as are destined for Grass , for Corn , for Trees , and the like , you must require also that the Sun should not shine on the High-waies for fear of infesting us with dust , and that it should divert its beams from the faces of tender Beauties ; that the Shadow of the Earth should withdraw to those that travel in the night ; that Fire should not burn either an usefull building or an innocent man ; that the Air should not transmit the voice of him that would tell a Lie , nor the Rope hang together that would strangle the guiltless , nor the Sword of the violent , be it never so sharp , be able to enter the flesh of the just . These and many millions more of such sequels would follow in Analogie to this rash demand . Hyl. I must confess , Philotheus , that what you urge makes so great an impress upon me , that it has almost dash'd me out of conceit with this first Instance , which I thought not so contemptible . But though with but a broken confidence , yet I must persist , and demand , if Providence would not be more exact , if all things were carried thus as my Instance implies they should be , then it is now as they are . Philoth. No , by no means , Hylobares . For the Scene of the World then would be such a languid flat thing , that it would disgrace the great Dramatist that contrived it . For there would be no compass or circuit of any Plot or Intrigue , but every thing so shallow or sudden , so simple and obvious , that no man's Wit or Vertue would finde any Game to exercise themselves in . And assure your self , it is one fundamental point of the Divine Counsel , and that laid deep in his Wisedome and Goodness , that at least on this terrestrial Stage there should be sufficient difficulty and hardship for all Sensible and Intellectual Creatures to grapple and contest with , that an ignoble and corruptive torpour may not seize their bodies and spirits , and make their life languid and their Faculties useless , and finde nothing to doe in the world but to eat and drink and sleep . For there are very few men given to Contemplation , and yet fewer successfull in it . That therefore that I contend for is this , That in these general , but constant and peremptory , strokes of Nature there is an exact Providence of God ; and that which you account a Defect is indeed a Perfection and a surer pledge of a Divine Foresight , that does thus manifestly in the compute of things defalcate either useless or hurtfull super●●uities ; as this guideance of the Rain from the High-ways in Winter . For has he not given man wit and art to make a supply by good wax'd Boots , oil'd Coats and Hoods , and eyes in his head to chuse his way , if one be better then another ; or if all be intolerable , politicall wit to make Laws and Orders for the mending of the High-ways ? For thus are men honestly employed for their own and the common good . And judge you what a ridiculous thing it were , that the Sun should so miraculously turn off his beams from every fair Face , whenas the same End is so easily served by the invention of Masks ; or that the continued Shadow of the Earth should be broken by sudden miraculous eruptions or disclusions of light , to prevent the Art and officiousness of the Lantern-maker and the Link-boy ; or lastly , that the Aire should not resound a Lie , nor the point of a Sword pierce the skin of the innocent . For this were an exprobration to the Wisedom of God , as if he had mistook himself in creating of free Agents , and by an After-device thus forcibly ever defeated their free Actings , by denying them the ordinary assistences of Nature . This would be such a force and stop upon the first spring of Motion , that the greatest trialls of mens spirits and the most pompous externall solemnities would be stifled thereby , or utterly prevented ; and all Politicall Prudence , Sagacity , Justice and Courage would want their Objects . Wherefore this indifferent and indiscriminating constancy of Nature ought to be ; it being reckoned upon in those Faculties God has endow'd both men and other Animals with , whereby they are able to close with the more usual advantages of these standing Laws of Nature , and have sense and foresight to decline or provide against any dangerous circumstances of them ; and that with at least as much certainty as is proportionable to the considerableness of the safety of such an individual Creature as cannot live always , nor was ever intended to live long upon Earth . Hyl. I partly understand what you would be at , Philotheus , and indeed so far , that I am almost disheartned from propounding the remainder of the Meditations that met me on the Rode touching the Hail also and the Thunder . For methought Nature seem'd very unkinde to pelt a young Foal so rudely with so big Hail-stones , and give him so harsh a welcome into the world . Philoth. Tush , Hylobares , that was but a sportfull passage of Nature , to try how tight and tinnient her new workmanship was ; which if it were not able to bear such small Fillips , it would be a sign that things hung very crazily and unsoundly together . Wherefore Nature does but justifie the accuracy of her own Artifice , in exposing her works to a number of such trialls and hardships . This is but a slight Scruple , Hylobares ; but surely some profound conceit surprized your minde in your meditations touching the Thunder . Hyl. The main thing was this , That if Providence were so exact as some pretend , those Thunder-claps that doe any execution should ever pick out some notoriously-wicked fellow to make him an example , and not strike an heedless Goat brouzing on the side of a Rock , or rend some old Oak in a Forest. Philoth. This indeed is more shrewdly urged . But are you sure , Hylobares , that this were the most perfect way that Nature could pitch upon ? Hyl. So it seems to me . Philoth. I suppose then it is because you take this to be the most effectuall way to make men good . Hyl. Why not , Philotheus ? Philoth. But suppose a mighty , if not an almighty , Arm out of the Clouds should pull men by the ears as often as they offered to offend , would not that be more effectuall ? Hyl. One would think so . Philoth. Wherefore upon this ground you should require that also , Hylobares . Hyl. But that would be too great a force upon free Agents , O Philotheus . Philoth. And how do you know , Hylobares , but that other would be so likewise ? Hyl. I must confess , Philotheus , it is an hard matter to define what measure of force is to be used by Providence to keep men from Sin. Philoth. And therefore a rash thing to prescribe laws or ways to Providence in so obscure a matter . Besides , there are so many notoriously wicked , that there would be such thundring and rattling , especially over great Cities , that we should be never quiet night nor day . And those that escaped would be forward to phansie themselves Thunder-proof ; and others , that there was no Judgement to come , because Vengeance was taken so exactly in this life . Besides that you seem to forget that the strokes of Nature levell not at particulars . For she is an unperceptive Principle , and cannot act pro re nata , or suspend her self from acting ; and that the end of Thunder is not to forestall the last Day of Judgement , but for clearing the Air , and sending more fattening showrs into the bosome of the Earth . Hyl. But do Thunderbolts conduce any thing to that , Philotheus ? Philoth. Those are very seldome , Hylobares ; and I deny not but they may have their moral use : but best so moderated as they are , not so constantly vibrated as your Curiosity would have them . For if every perjured or notoriously-wicked person is to be pelted from Heaven with Thunderbolts , people will presume them innocent when-ever they die without this solemn Vengeance done upon them . Hyl. Well , I perceive I must produce new Objections , and such as I have thought on more deliberately . For these Philotheus easily blows away . Philop. We will give you some little time of respite to consider , Hylobares . For I believe Euistor and his Lucretius will think themselves slighted if no man vouchsafes those Lucretian Instances any Answer . Fuist . If Philotheus thinks his hands will be full enough other-waies , I pray you , Philopolis , let Sophron play the Philotheus as well as I have play'd the Hylobares . Sophr. Why truely Philotheus his discourse is able to make us all Philotheusses . And methinks , following his footsteps , it is no such difficult business to answer all those Instances of Lucretius . I shall willingly attempt some of them my self . As that Complaint of the Earth's being run over with Thorns and Thistles , if man by his hand-labour did not cultivate it . For besides that we know that Curse that came upon the Fall , it is fit that we in this life should have something to grapple with , to keep us from Idleness , the Mother of Mischief . And that the Husband-man's pains are sometimes lost by Ill weather , over-much Heat , or Wet , or the like ; he is taught thereby not to sacrifice to his own Net , but to depend upon God , and to give him the praise when he is successfull , as also to be frugal and provident , and to lay up for an hard year . But for that imputation of so much of the Earth's being unhabitable by reason of extremity of Heat or Cold , we find by experience that it is mostly a mere calumnie of Nature . For the Torrid Zone is habitable , and a considerable part of the Frigid : and that which is not is so little , that it is inconsiderable . And to speak briefly and at once : The Inclination of the Axis of the Earth is so duely proportionated for the making it as habitable as it can be , that the wit of man cannot imagine any posture better . Now for those Allegations , That Rocks and Mountains and Woods and the Sea take up so great a part ; what-ever elegancy there may be in Lucretius his Poetry , the Philosophy of such Objections , I am sure , lies very shallow . For it is as unskilfully alledged against Nature that all the Earth is not soft molds , as it would be that any Animal is not all Flesh , but that there is Bloud also and Bones . The Rocks therefore , beside other uses for conveying the subterraneous Water , may serve also for consolidating the Earth . And it is manifest that the Hills are usually the Promptuaries of Rivers and Springs , as Geographers make good by infinite examples . Not to adde what a treasury they are of Minerals and Metalls , and wholesome Pasturage for Sheep , as the Rocks delight the Goats and the Coneys . But the Poet seems to speak so unskilfully , as if he expected all the face of the Earth should be nothing else but rank green Meadow ; whenas to exclude the Sea , would be like the draining of an Animal of its Heart-bloud . Or if things could be so contrived as that all the Surface of the Earth should be rich Meadow , and the World thereby thick inhabited by men , the Air , in all likelihood , would become so unwholesome , that Plagues and Death would ever and anon sweep away all . Wherefore long Tracts of dry and barren places are the security of so much Health as we enjoy : Which is of more consequence then to have the Earth pester'd so with Inhabitants , and ever and anon to have all to stink with Noisomeness , Pestilence and Death . Bath . And it is questionable , Sophron , whether these places that seem mere forlorn Solitudes be not inhabited by at least as considerable Creatures as Men. Cuph. I 'll pawn my life , Bathynous means some Aereall Daemons or Spirits . Bath . And why not , Cuphophron ? Cuph. Nay , I know nothing to the contrary . Hyl. But I do . Cuph. What 's that , Hylobares ? Hyl. Why , I pray you tell me , Cuphophron , how can a Spirit , that is nowhere , be in dry and barren places more then in Meadow-pastures . Cuph. Away , Hylobares , you are a very Wag. I perceive you will break your brown study at any time to reach me a rap upon the thumbs . Euist. Gentlemen , I know not whether you be in earnest or in jest touching these Aereall Genii in remote Solitudes . But this I can assure you , that besides the usual and frequent fame of the dancing of Fairies in Woods and desolate places , Olaus and other Historians make frequent mention of these things ; and that there are Daemones Metallici , that haunt the very inside of Mountains , and are seen to work there when men dig in the Mines . What merriment they also make on the outside of vast and remote Hills , that one Story of Mount Athos may give us an Instance of , as the matter is described in Solinus . The impression of the passage sticks still fresh in my memory even to the very words . Silet per diem universus , nec sine horrore secretus est : lucet nocturnis ignibus , choris Aegipanum undique personatur ; audiuntur & ca●tus tibiarum & tinnitus cymbalorum per oram maritimam . But of a more dreadfull hue is that Desart described by Paulus Venetus , near the City Lop , as I take it , in the Dominions of the great Cham. This Wilderness , saith he , is very mountainous and barren , and therefore not fit so much as to harbour a wilde Beast , but both by day and ( especially ) by night there are heard and seen severall Illusions and Impostures of wicked Spirits . For which cause Travellers must have a great care to keep together . For if by lagging behinde a man chance to lose the sight of his company amongst the Rocks and Mountains , he will be called out of his way by these busie Deceivers , who saluting him by his own name , and feigning the voice of some of his Fellow-travellers that are gone before , will lead him aside to his utter destruction . There is heard also in this Solitude sometimes the sound of Drums and Musicall Instruments , which is like to those noises in the night on Mount Athos described by Solinus . Wherefore such things as these so frequently occurring in History make Bathynous his Conceit to look not at all extravagantly on it . Sophr. Our Saviour's mentioning Spirits that haunt dry places , gives some countenance also to this Conceit of Bathynous . Euist. And so does the very Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose Notation is from the field . But all these must be lapsed Spirits therefore . Bath . I , as sure as men themselves are lapsed , then which nothing is more , Euistor . Euist. And so lapsed Spirits and lapsed men divide the Earth amongst them . And why not the Sea too , Bathynous ? Bath . You mean the Air over the surface of the Sea : For the Sea is sufficiently well peopled with Fishes . Euist. 'T is true . Sophr. If this were not as Poeticall as Lucretius his Poetry it self , his Arguments against Providence were very weak indeed . But this is to bring in again the Nereîdes and Oreades of the Pagans . Euist. And if so , why not also the Hamadryades and other Spirits of the Woods , that the vast Woods Lucretius complains of may not be left to wilde Beasts onely , no more then the Sea to the Fishes ? Sophr. In my apprehension Lucretius seems mightily at a loss for Arguments against Providence , while he is forced thus to fetch them from the Woods . Cuph. Because you think , Sophron , that no Arguments can be brought from thence but wooden ones . Sophr. Indeed , Cuphophron , I was not so witty : But because the plentifull provision of Wood and Timber is such a substantial pledge of Divine Providence , the greatest Conveniences of life depending thereupon . Euist. That is so plain a case , that it is not to be insisted upon . And yet it is not altogether so devoid of difficulty , in that the great Woods are such Coverts for wilde Beasts to garrison in . Bath . But you do not consider what a fine harbour they are also for the harmless Birds . But this is the Ignorance and rude Immorality of Lucretius , that out of a streight-lac'd Self-love he phansies all the World so made for Man , that nothing else should have any share therein ; whenas all Vnregenerate persons are as arrant brute Animals as these very Animals they thus vilifie and contemn . Sophr. I thank you for that , Bathynous ; for from hence , methinks , an Answer is easily framed against his Objection from Man's being liable to be infested by horrible and hurtfull Beasts . For considering the general Mass of Mankinde was grown such an Herd of wicked Animals , that is , Beasts , what repugnancy to Providence is it that one Beast invades another for their private advantage ? But yet Providence sent in such secret supplies to these Beasts in humane shape , that seemed otherwise worse appointed for fight then their savage enemies armed with cruel Teeth , and Stings , and Horns , and Hoofs , and Claws , ( which she did partly by endowing them with such Agility of body and Nimbleness in swarming of trees , as Apes and Monkeys have now , but chiefly by giving them so great a share of Wit and Craft and combining Policy ) that Lucretius has no reason to complain against Nature for producing these Objects that do but exercise mens Policy and Courage , and have given them an opportunity of so successfull a Victory , as we see they have obtained in a manner throughout the whole World at this very day . And lastly , for that lamentable Story of the circumstances of the entrance of Infants into this life , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is mere poeticall Smoke or Fume , that vanishes in the very uttering of it , and is so far from being a just Subject of Lucretius his complaining Rhetorick against Providence , that it is a pregnant Instance of the exactness and goodness of Providence in Nature . For there being so much wit and care and contrivance in Mankinde , both Male and Female , the weakness and destituteness of the Infant is a gratefull Object to entertain both the skill and compassion of that tenderer Sex , both Mother , Midwife , Nurse , or what other Assistents : Though perhaps there has come in a greater debility in Nature by our own defaults . But how-ever , that Body that was to be an Habitacle for so sensible a Spirit as the humane Soul , ought to be more tender and delicate then that of brute Beasts , according to that Physiognomonicall Aphorism of Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor is the crying of the Infant so much a presage of the future Evils of life , as a begging of aid against the present from them about him , by this natural Rhetorick which Providence has so seasonably furnished him with . And for Lambs , and Calves , and Cubs of Foxes , they are not so properly said to need no Rattles , as not to be capable of them , they having not so excellent a spirit in them as to be taken up with the admiration of any thing . For the Child's amusement at the Rattle is but the effect of that Passion which is the Mother of Reason and all Philosophy . And for that last of all , That mankinde clothe themselves according to the Seasons of the year , it is their Privilege , not their Defect : For brute Beasts , when it is cold , willingly apply themselves to the Fire . But thus silly are ordinarily the Reasonings of those men that have a minde there should be no God. Euist. I promise you , Sophron , you have laid about you very notably , I think ; and though I am something taken with the Elegancy of the Poet , yet I must confess I cannot but be convinced that his Reasonings are very weak . Sophr. I have answered as well as I could thus extemporarily ; and if I have omitted any of the Objections , Hylobares , if he see it worth the while , will resume them , and propose them to Philotheus , who is more exercised in these Speculations . Philoth. None more able in this kinde then your self , O Sophron : And I cannot but commend your caution and discretion , that you intimate , that the Fulness and Solidness of the Cause we contend for is not to be measured from what we utter thus extemporarily in the defence thereof ; as if we in a moment could finde out all the richness of that Divine Wisedome that is couched in the Contrivance of Nature and in the ordering of the World. It is sufficient that we shew , that even to our present thought such Reasons occurr as are able to stop the mouths of them that are not partially affected , and to give a tast how that , if they would search farther into the Reasons of things without prejudice , they will still finde Nature less faulty , or rather more and more perfect at the bottom . Philop. I think it is not without a special Providence , O Hylobares , that you are fallen into the company of so many skilfull and successfull defenders of Providence ; and therefore I desire you would produce the most considerable Scruples that ever diseased your minde . For if any-where , you will here finde a Cure. Hyl. I shall produce all , Philopolis , and consequently the most considerable , but in such order as they occurr to my memory . And for the present these are those that swim uppermost in my thoughts ; viz. Diseases , War , Famine , Pestilence , Earthquakes , and Death it self , the sad effect of so affrightfull causes . These , methinks , do not so well consist with that benignity of Providence that Philotheus contends for . Philoth. These are indeed sad and terrible Names , Hylobares ; but I hope to make it appear , that the World in general are more scar'd then hurt by these affrightfull Bug-bears . I will begin with that which is accounted the most horrid , I mean , Death it self . For why should mankinde complain of this Decree of God and Nature , which is so necessary and just ? I mean not onely in reference to our Lapsed condition , which incurr'd the penalty of Death ; but that there is a becoming Sweetness in this Severity , in respect both of the Soul it self , as it is so timely released from this bondage of Vanity , and also in regard of our peccaminous terrestriall Personalities here . For I hold it an Oeconomy more befitting the Goodness of God , to communicate life to a succeeding Series of terrestriall persons , then that one constant number of them should monopolize all the good of the world , and so stifle and forestall all succeeding Generations . Hyl. I do not understand that , Philotheus . Why may not a set sufficient number of men , equal to the largest number of the Succession , be as meet an Object of the Divine Goodness , as a continuall Succession of them ? For there is an equal communication of good in the one case and in the other . Philoth. If there be this equality , it argues an indifferency whether way it be ; and therefore it is no flaw in Providence what-ever way it is . But yet I say that way that is taken is the best : because that in this terrestriall condition there would be a satiety of the enjoyments of this life ; and therefore it is fit that , as well-saturated Guests , we should at length willingly recede from the Table . Euist. I believe Philotheus alludes to that of Lucretius , where he brings in Nature arguing excellently well against the ●ond Complaints of Mankinde : Quid tibi tantopere est , mortalis , quòd nimis aegris Luctibus indulges ? quid mortem congemis ac fles ? Nam si grata fuit tibi vita ante acta pri●rque , Et non omnia , pertusum congesta quasi in vas , Commoda perfluxêre atque ingrata interiêre , Cur non ut plenus vitae conviva recedis ? Philoth. But my eye was most upon the following Verses : Nam tibi praeterea quod machiner inveniámque Quod placeat nihil est , eadem sunt omnia semper . Si tibi non annis corpus jam marcet ? & artus Confecti languent , eadem tamen omnia restant , Omnia si pergas vivendo vincere sêcla . From whence I would inferr , That there is more joy and pleasure arises to men in this way of Succession of mankinde , then if there were the same men alwaies . And the Theatre of the World is better varied and made more delightfull to the invisible Spectatours of it , as also the Records of History to them that reade them . For it were a dull thing to have alwaies the same Actours upon the Stage . Besides that the varieties of mens Ages would be lost , and the prettinesses of their Passions , and the difference of Sexes , which afford their peculiar pleasures and delights one to another . And there is the same reason for Brutes , who when they die , though they finde not themselves in the other State , as we do , yet they no more miss themselves after Death then they sought themselves before they were born . Hyl. I must confess , Philotheus , that the case is at least so disputable , that a man cannot lay any just charge against Providence from this Topick . Philoth. Besides , Hylobares , it seems to be of the very nature of terrestriall Animals to be mortal , and that without the force of a Miracle they cannot endure for ever . What therefore could Providence doe better , then to make their Species immortal by a continued Propagation and Succession ? For that is the infirmity of our particular nature to dote upon Individuals : But the Divine Goodness , which is Vniversal , is of a more released and large nature ; and since Individuals will be thus fading and mortal , concerns her self onely in the Conservation of the Species . To all which you may adde , That unless you could secure this terrestriall World from Sin and sense of Grief and Pain , not to be able to die , to the generality of men oppressed and tormented by the Tyranny and Wickedness of others , might prove the greatest Infelicity that could befall them . Immortality , Hylobares , joyn'd with Pride and Ambition , would easily bring the World to this pass : And men now , though mortal , yet conceive immortal Enmities one against another . Hyl. That 's shrewdly suggested , Philotheus . But admit the necessity of dying , what necessity or conveniency of the frequentness of Diseases ? Which is an Head in Lucretius which Sophron forgot to speak to . Philoth. As for Diseases in general , Hylobares , they are as necessary Sequels of the terrestriall Nature as Death it self . But as Death would visit us more slowly , so would Diseases less fiercely and frequently , if it were not for our own Intemperance and irregular Passions ; which we are to blame for what we finde most intolerable , and not to tax Providence , which has contrived all for the best , and has let nothing pass without mature judgement and deliberation . For Diseases themselves , though the natural sequels of a mortal Constitution , may well be approved of by the Divine Wisedom for sundry Reasons . As first , While they are inflicted they better the minde in those that are good , and are but a just Scourge to them that are evil ; and the pleasure of Recovery doth ordinarily more then compensate the over-past misery in both . So little cause have either to complain of the neglect of Providence in such visitations . Bath . Nay , indeed , I think that mankinde have so little reason to complain , that they have rather a very high obligation to admire and extoll that Providence that suffers so many outward Evils , as they are called , to rove in the World. For where they hit , they frequently put us into such capacities of seriously bethinking our selves of the duties of Piety and Vertue as we should never meet with , for all the boasts of our Free will , unless these heavy weights were cast into the balance to poize against our propensions to follow the Lusts and Pleasures of life , and the ordinary Allurements of the World. Philoth. That is excellently well observed indeed , Bathynous . Hyl. But I pray you proceed , Phi●otheus . Philoth. I was observing in the second place , That the sick being a spectacle to them that are wel , make them more sensible of their own Health , and should stir up in them thankfull Devotion towards God their Preserver , and engage them to employ their Health to the best purposes . And lastly , That Diseases are a notable Object of man's art and industry and skill in Medicine : The exercise whereof does very highly gratifie them that are either lovers of Mankinde or of Money . That therefore that does naturally accrue to the condition of a terrestriall Creature , why should God interpose his Omnipotency to disjoin it , especially it bringing along with it such considerable Conveniences ? Nor must we think much that sometimes a Disease is invincible : For thereby Sickness becomes more formidable to the Patient , without which it would not prove so good Physick to his Soul ; and general success would lessen the estimate of the Cure , and the pleasure of escaping the danger of the Disease ; as likewise it would diminish the Joys and Congratulations of Friends and officious Visitants . For it is fit that things should be set home upon our Passions , that our Delights thereby may become more poinant and triumphant . Hyl. You come off jollily , methinks , Philotheus , apologizing thus in the general . But if you will more closely view the particular grim countenances of those more horrid Disasters of mankinde , War , Famine , Pestilence , and Earthquakes , which I intimated before , these one would think should abate your courage . Philoth. Concerning these , Hylobares , I answer , first in general , That it is worth our taking noti●e of , how Divine Providence has counted upon this extraordinary expense of man's bloud and life , the Generations of men being not considerably scanted for all these four greedy devourers of them . And therefore we ought to consider what a testimony of the Perfection of the works of God in Nature the greatest Disasters of the world are . For if they did not appear , we should think it liable to none , but that it stood wholly on its own leggs . But we now seeing it liable to so great ones , and yet such as are perpetually triumphed over by that Wisedom and Counsel of God that is so peremptorily carried on in the nature of things , we are thereby manifestly convinced of a Providence even from such things as at first sight seem most to contradict it . To which you may adde that eminent use of the Calamitousness of this Scene of things , if we must needs think it so , namely the serious seeking after a Portion in those Regions that are not subject to such horrid Disasters , those Sedes quietae , as your Lucretius calls them , Hylobares , and in imitation of Homer , that more religious Poet , describes them very elegantly . I believe Euistor could recite the Verses . Euist. I remember them very well , Philotheus . Apparet Divûm numen , sedésque quietae , Quas neque concutiunt venti , nec nu●ila nimbis Aspergunt , neque nix acri concreta pruinâ Cana cadens violat , sempérque innubilus Aether Integit , & largè diffuso lumine ridet . Hyl. But I do not intend to be thus put off with an old Song , Philotheus : I desire to hear your account of those four more dismall Particulars I proposed . Philoth. Why , that is no such hard Province , Hylobares . For as for War and its effects , it is not to be cast upon God , but on our selves , whose untamed Lusts , having shaken off the yoke of Reason , make us mad after Dominion and Rule over others , and our Pride and Haughtiness impatient of the least Affront or Injury . And for Famine , it is ordinarily rather the effect of War then the defect of the Soil or unkindliness of the Season ; which if it were , mens Providence and Frugality might easily prevent any more direfull ill consequences thereof ; and present necessities set mens wits on work . And there is also that Communication betwixt Nations and Countries , that Supplies are usually made in such like Exigencies . I confess Plagues and Pestilences would seem more justly chargeable upon God , did we not pull them down upon our selves as deserved Scourges for our Disobedience . And though whole Cities be sometimes swept away with them , as that of Athens and Constantinople , yet we are to consider that such acute Diseases make quick dispatch ; which makes Earthquakes in like manner the more tolerable . For whether they be Islands or Cities that are thus swallowed into the ground or sunk into the Sea , it is a present Death and more speedy Buriall . Thus perished those two famous Cities of Achaia , Helice and Buris ; as also , according to Plato and some others , an ancient Atlantick Island sunk into the Sea. But what more then ordinary mischief came to the Inhabitants ? For the Souls of the good , having once left their Bodies , would easily find way through the Crannies of the Earth or depth of the Sea , and so pass to those Ethereall Seats and mansions of the Blessed . And for the Souls of the bad , what advantage the Atheist can make to himself by inquiring after them I know not . If a man's phancie therefore be not suddenly snatch'd away , these things are nothing so terrible as they seem at first sight ; nay , such as we of our own accord imitate in Sea-fights , which have sunk I know not how many thousands of floating Islands thick inhabited , by the thunder and battery of murtherous Cannons . But it is the skill of the great Dramatist to enrich the History of the World with such Tragicall transactions . For were it not for bloudy fightings of Battels and dearly-bought Victories , the strange Changes and Subversions of Kingdoms and Empires , the horrible Narrations of Countries depopulated by devouring Plague and Famine , of whole Cities swallowed down by unexpected Earthquakes , and entire Continents drown'd by sudden Inundations , the Spectatours of this terrestriall Stage-play would even nod for want of something more then ordinarily notorious to engage and hold on their attention . Wherefore these things are not at all amiss for the adorning of the History of Time , and recommending of this Theatre of the World to those that are contemplative of Nature and Providence . For the Records of these fore-past Miseries of other Ages and Places naturally engender a pious Fear in the well-disposed , and make all that hear thereof more sensibly relish their present tranquillity and happiness . And , which is ever to be considered , the unexhaustible stock of the Universe will very easily bear the expense of all these so-amusing Pomps and Solemnities : which therefore give the more ample witness to the Wisedom and Power of the Deity . Hyl. But we seek more ample witnesses of his Goodness , O Philotheus . Philoth. Why , it is one part of his Goodness thus to display before us his Wisedom and Power , to perfect our Natures , and bring us into admiration and love of himself . For you see all these things have their Usefulness , that is , their advantageous regard to us . For God wants nothing . Hyl. Nay , I see you will make every thing out , Philotheus . Nor dare I adventure to propose to you the Murrain of Cattel or Rots of Sheep , whenas you have already suggested that touching the mortality of men which you will expect should stop my mouth . And I confess you may adde , that they may be swept away sometimes for the Wickedness or Triall of their Owners . And therefore I will not so much insist upon the death of dumb Creatures , as upon such Accidents as may make their life 's more lingringly miserable ; as the putting some Limb out of joint , the breaking of a Bone , or the like . For why does not that invisible Power that invigilates over all things prevent such sad Accidents ? it being as easie for him that made them to keep them from harm , as it was to make them ; he being able to doe all things without any trouble or disturbance to himself , and being so good and benign as to despise none of his innocent Creatures . Philoth. This is pertinently urged , Hylobares . But I answer , That God has made the World as a complete Automation , a Machina that is to move upon its own Spring and Wheels , without the frequent recourse of the Artificer ; for that were but a Bungle . Wherefore that the Divine Art or Skill incorporate into Matter might be manifest , absolute Power does not interpose , but the condition of every thing is according to the best Contrivance this terrene Matter is capable of . Wherefore these ill Accidents that happen to living Creatures testifie that there is nothing but the ordinary Divine Artifice modifying the Matter that keeps up the Creature in its natural condition and happiness . Whereby the Wisedome of God is more clearly and wonderfully set out to us ; that notwithstanding the frailty of the Matter , yet the carefull Organization of the Parts of a Creature does so defend it from mischief , that it very seldom happens that it falls into such harms and casualties as you specifie . But if an immediate extraordinary and absolute Power did always interpose for the safety of the Creature , the efficacy of that Intellectual Contrivance of the Matter into such Organs and Parts would be necessarily hid from our knowledge , and the greatest pleasure of natural Philosophy come to nothing . Which is of more concernment then the perpetuall security of the Limbs of every Beast ; especially it happening so very seldome that any of them are either strain'd or broken , unless it be long of us , and then Providence is acquitted . Hyl. How long of us , Philotheus ? For these mischances are incident to more Creatures then we ride on , or make to draw at either Plough , Coach , or Cart. Philoth. As for example , when one shoots at a flock of Pigeons or a flush of Ducks , do you expect that Divine Providence should so guide the shot that it should hit none but what it kill'd outright , and not send any away with a broken leg ? By the same reason neither should it be in our power to break the leg of a Bird , if she were in our hands . And , which is of greater moment , the Judge should be struck dumb so soon as he began to give Sentence against the Innocent ; the Sword should fall out of the hand of him that maintains an unjust Quarrell ; the lips of the Priest should be miraculously sealed up so soon as he began to vent false Doctrines , and delude the people with Lies ; and the dangerous Physick of either an unskilfull or villainous Physician should never be able to finde the way to the mouth of the credulous Patient . The sense of which would be , That God should make man a free Creature , and yet violently determine him to one part . Which would make useless the sundry Faculties of the Soul , prevent the variety of Orders of men , silence these busie Actours on this Stage of the Earth , and by this palpable Interposall , as it were , bring Christ to Judgement before the time . Thus would the Ignorance and Impatience of the unskilfull raise the Theatre before the Play be half done , the intricacy of the Plot making the Spectacle tedious to them that understand it not . But let the Atheist know there will be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christ coming in the Clouds , that shall salve up all , whom he shall see at length to his own sorrow and confusion . Philop. Excellently good indeed , Philotheus ! Hyl. And it is well it is so , Philopolis , for otherwise it were intoler●ble . For he repeats but what he said before upon my first Objection . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philop. I pray you , Philotheus , proceed . Philoth. In the mean time God has not left us without excuse , having given us the admirable works of Nature and the holy Oracles to exercise our Faith and Reason . But so frequent and palpable Interpellations in humane affairs would take away the Usefulness of both , and violently compell , not persuade , the free Creature . And thus would our Intellectuals lose their most proper and pleasant Game , the seeking out God by his footsteps in the Creation . For this were to thrust himself upon us whether we would or no , not to give us the pleasure and exercise of searching after him in the tracts of Nature ; in which there is this surprizing Delight , that if we meet with any thing that seems less agreeable at first sight , let us use the greatest wit we can to alter it , upon farther triall we shall finde that we have but made it worse by our tampering with it . So that we alwaies finde that what-ever Evil there is in the World , it is to be charged upon the incapability of the Creature , not the envy or over-sig●t of the Creatour . For did things proceed from such a Principle as want●d either Skill or Goodness , that were not God. Hyl. That is acknowledged on both sides . But this is the thing we sweat at , to make the Phaenome●a of the World correspond with so excellent a Principle . Which , methinks , nothing does so harshly grate against as that Law of Cruelty and Rapine , which God himself seems to have implanted in Nature amongst ravenous Birds and Beasts . For things are there as he has made them , and it is plain in the Talons , Beaks , Paws and Teeth of these Creatures , that they are armed fittingly for that Tragicall design . Besides that Commission that man hath over the lives of them all . Cuph. I am heartily glad to see this puzzling Objection brought upon the Stage ; not that I would have the cause of Providence any way entangled or prejudiced , but that there is so fit an opportunity of shewing the unparallel'd usefulness ( in the greatest exigencies ) of the peculiar Notions of that stupendious Wit Des-Cartes : amongst which that touching Brutes being mere Machina's is very notorious . Philop. So it is indeed , O Cuphophron . Cuph. And the usefulness here as notorious . For it takes away all that conceived hardship and misery that brute Creatures undergo , either by our rigid Dominion over them , or by their fierce Cruelty one upon another . This new Hypothesis sweeps away all these Difficulties at one stroke . Hyl. This is a subtil invention indeed , Cuphophron , to exclude brute Creatures always from Life , that they may never cease to live . Cuph. You mistake me , Hylobares ; I exclude them from life , that they may never die with Pain . Hyl. Why , few men but die so , Cuphophron , and yet scarce any man but thinks it worth the while to have lived , though he must die at last in such circumstances . And there not being that Reflexiveness nor so comprehensive and presagient an Anxiety or present deep Resentment in Brutes in their suffering as in rational Creatures , that short Pain they undergo when they are devoured by one another cannot be considerable nor bear the thousandth proportion to that Pleasure they have reaped in their life . So that it is above a thousand times better that they should be animated with sensitive life , then be but mere Machina's . Philop. Truly , methinks Hylobares argues very demonstratively against you , Cuphophron ; and that therefore the Cartesian Hypothesis in this case is so far from helping out any Difficulty in Divine Providence , that it were the greatest Demonstration in the world against the Goodness thereof , if it were true ; namely , That such an infinite number of Animals , as we call them , capable of being so truly , and of enjoying a vital happiness , should be made but mere senseless Puppets , and devoid of all the joys and pleasure of life . Hyl. I expect a better Answer from Philotheus , or else I shall be very much left in the dark . Philoth. My Answer in brief is this : That this is the Sport that the Divine Wisedome affords the Contemplative in the speculation of her works , in that she puzzles them at the first sight even to the making of her self suspected of some Oversight , and that she has committed some offence against the sacred nature of God , which is Goodness and Iustice it self ; which yet they afterwards more accurately scanning finde most of all agreeable to that Rule . As certainly it is here . For what is so just as that Aphorism of Pythagoras his School , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the worse is made for the better ? And what so good wisedome , as to contrive things for the highest enjoyment of all ? For I say , as I said before , That Divine Providence in the generations of Fishes , Birds and Beasts , cast up in her account the Supernumeraries that were to be meat for the rest . And Hylobares is to prove whether so many Individuals of them could come into the World and continue so in succession , if they were not to be lessened by this seeming cruel Law of feeding one upon another . And besides , we see sundry Species of living Creatures this way the most pleasantly and transportingly provided for . For how delightfull a thing it is for them by their craft and agility of body to become masters of their Prey , men that make to themselves a fortune by their own wit , policy and valour , let them be Judges . Where something of consequence is in chace , it makes the pleasure of the Game more solid , fills the Faculties with more vigour and alacrity , and makes the Victory more savoury and valuable . As running for a wager makes a man feel his limbs with more courage and speed , and finde himself more pleased that he has overcome his Antagonist . Wherefore the Animal life in Beasts and Birds ( and they were never intended for any thing higher ) is highly gratify'd by this exercise of their strength and craft , and yet the Species of all things very copiously preserved . But to complain that some certain numbers are to be lopp'd off , which notwithstanding must at last die , and if they lived and propagated without any such curb , would be a burthen to the Earth and to themselves for want of food , it is but the Cavill of our own Softness and ignorant Effeminacy , no just charge against God or Nature . For the Divine Wisedome freely and generously having provided for the whole , does not , as Man , dote on this or that Particular , but willingly lets them go for a more solid and more Universal good . And as for Beeves and Sheep , the more ordinary food of Man , how often is the Countrey-man at a loss for Grass and Fodder for them ? Judge then what this foolish pity of ever sparing them would bring upon them . They would multiply so fast , that they would die for famine and want of food . Hyl. What you say , Philotheus , I must confess is not immaterial . But yet , methinks , it looks very harshly and cruelly , that one living Creature should fall upon another and slay him , when he has done him no wrong . Philoth. Why , Hylobares , though I highly commend this good nature in you , yet I must tell you it is the Idioticalness of your phancie that makes you thus puzzled in this case . For you phansie Brutes as if they were Men : whenas they have no other Law then the common Law of Nature , which is the Law of Self-love , the cravings of which they will satisfie , what-ever is incommodated thereby . As the Fire will burn if it take hold , though to the consumption of a whole Forest , notwithstanding the Wood never did the Fire any hurt , that it should use it so : so every Animal would satisfie its own craving appetite , though it were by the devouring of all the world beside . This every Sparrow , Titmouse or Swallow would doe . So that if you will indulge to that phancy , they are all wicked alike ; and therefore it need not seem so harsh that the Devourers are also to be devoured . But it is the most true and Philosophicall apprehension , to impute no more wickedness to devouring Brutes then to swallowing Gulfs of the Sea or devouring Fire . Hyl. Why , Philotheus , that is the thing I was going to object in the next place ; I mean , as well the Rage of the Elements , as the Wrath of wilde Beasts , and several Monstrosities of Creatures that occurr , whether whole Species or single Individuals . For do not these discover some malignancy in the Principles of the World , inconsistent with so lovely and benign an Authour as we seek after ? Euist. I can tell you an Hypothesis , Hylobares , that will sufficiently solve this Objection , if you and I could close with it . Hyl. I warrant you mean the Behmenicall , the corruption of the Divine Sal-nitre by the Rebellion of Lucifer against his Maker . These things I admire at a distance , Euistor , but , as you say , I have not an heart to close with them . For I cannot believe that there is any might or counsell that can prevail against God ; or that he can overshoot himself so far , as to give the staffe out of his own hands in such a measure as is taught in that Hypothesis . Wherefore , Philotheus , I desire a more credible account of these things from you . Philoth. I shall offer you , Hylobares , a very easie and intelligible Supposition . Hyl. I pray you what is it , Philotheus ? I long to hear it . Philoth. Onely this ; That this Stage of the Earth and the comprehension of its Atmosphere is one of the meanest , the least glorious and least happy Mansions in the Creation ; and that God may make one part of the Creation less noble then another , nay it may be his Wisedom requires it should be so at length in process of time ; as the Art of Painting requires dark Colours as well as those more bright and florid in well-drawn Pictures . Therefore I say the nature of things , even of all of them , Sin onely excepted , is but less good here , not truly evil or malignant . Hyl. How does that appear , Philotheus ? Philoth. It is manifest , for example , that there is no such malignant heat as is supposed in Fire , but all is sound and sacred , if it be in due measure and in right circumstances apply'd . For it is well known that the gentle and comfortable Rays of the Sun may be so crouded together in one point by the artifice of Glasses , that they will be so furiously hot as to melt hard metalline bodies . And little question is to be made but that there are certain particles , good store , in Nature , of a form long and flexible , that the ordinary heat of the Sun raising into a Vapour , and he or some higher Principle still more strongly agitating them , will cause mighty Winds and Tempests , and these Tempests vehemently toss the Sea , and make it rage and roar . But that Sea-voiages become dangerous by this means , is but the exercise of the wit and observation of man , and has occasioned a more accurate Art of Navigation . And if some Ships notwithstanding be cast away , it ever makes the Passenger that has any Piety in him pay his Vows at Land with greater religion and devotion . And for the Wrath of Beasts , it has nothing more diabolicall in it then natural Choler and the flames of Fire , which do no more hurt then the pure beams of the Sun passing through a pure Glass , whose figure onely makes them burn . But the power of God indeed seems more barely set out in these fierce Beasts of prey , such as the Lion , Bear , and Tiger , and is yet more terrible in huge scaled Dragons and Serpents . But if these kind of Creatures bear any mischief or poison in their teeth or tails or their whole bodie , that poison is nothing but disproportionality of particles to the particles of our own or other Animals bodies . And Nature has armed us with caution , flight and abhorrency from such dreadfull Spectacles . But we must not make our abhorrency the measure and true estimate of others Natures . For those poisonous Creatures are not poisonous to their own kinde , and are so far from mutual abhorrency , that they are joyned in the nearest link of love that can be , whereby they propagate their Species . Wherefore these Objects of so terrible an aspect are not evil in themselves , but being capable of the delights of the Animal life as well as any other , and being so egregiously direfull to behold , as living Symbols of that Attribute of Power unqualified with Goodness , they were rightly brought into Being in this Region of Sin , as ready Instruments of Divine Wrath , notorious Ornaments of the Theatre of the World , and a great enrichment of the History of Nature , which would be defective , did it not run from one extreme to another . For even variety of sweet things cloy , and there is no remedy so good as the mixture of sharp , bitter and sowr . And therefore those more sacred and congruous Laws of Nature are sometimes violated by her own Prerogative , as is manifest in the birth of Monsters ; which I look upon as but a piece of Sportfulness in the order of things , as when a well-favoured Boy makes a wry mouth out of wantonness , whereupon the sudden composure of his countenance into its natural frame seems the more lovely and amiable . But for these prodigious Deviations , they are not many . For it is the rarity of them that invites the people to look after them . And it is a plain argument they are well pleased with these novel Spectacles , they so willingly parting with their moneys to have the sight of them . For these diversities of Objects in the World variously touch the minds of men , playing upon their severall Affections and Faculties as a Musician on the sundry Keys of an Organ or Virginals . And that Stop which is a Discord of it self , yet not being too long stood upon , makes the succeeding Harmony more sweet . And so it is in that which is uglily defective or mis-shapen , it quickens the sense of that due Shape and Elegancy we see ordinarily in other things . But that there are whole Nations absolutely monstrous or misshapen , such as the Cynocephali , Acephali , Monoculi , Monocoli , & the like , it will be then time enough to answer to that Difficulty , when the truth of the Story is cleared . The probability of which I think Euistor is as able to judge of as most men , he taking so special a felicity in reading of Histories . Euist. That there are such monstrous Nations mentioned in History , O Philotheus , it cannot be dissembled . But for the credibility of the Story or pertinency to this Subject , that is not so clear . For in my apprehension Historians do very much betray their vanity in the very circumstances of what they relate . As in the Monocoli of Tartarie , which , they say , have but one Arm as well as but one Leg ; but they adde , that they run so swift on that single Hand and Foot , that no Horse can keep pace with them . Which if it were true , what great charge could be laid against Nature for making so admirable and usefull a Fabrick ? There is also a People near California , called Enoticoeti , which they say have long Ears that reach to the very ground , but withall so large and thin and limber , that they hang like a Skarf behinde or before them ; which they spread and lie in a-nights on the ground , ( if any be so foolish as to believe it : ) from whence they are called Enoticoeti , as having their Ears for Sheets to lie in . So that when they travel they may in utramque aurem dormire , and be afraid of no contagion but what they carry with them . Cuph. This is a pretty privilege , Euistor . But I would be very loth to be so liable to be lugg'd by the Ears up and down as they are , for all their security of wholesom Sheets . Euist. For my part , I must confess , I look upon it as a very Fable ; as I do also upon those several Stories of the Monoculi . And Sr Iohn Mandevill , to outbid the mendacity of all his predecessours , thought it not enough to feign Nations with one Eye in their heads onely , but also such as had none at all , but onely two Holes like empty Sockets where the lights should be placed . But to give you my conjecture , I think the first occasion of this fable of the Monoculi was raised from the Scythian Arimaspi , which were famed to be such , and indeed have their name from thence , as Eustathius notes upon Dionysius Afer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philop. What 's that , Euistor ? Euist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scythian language is as much as one , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say an Eye . So that Arimaspus signifies as much as one-ey'd . And Aeschylus in the same Authour calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one-ey'd Army , as being excellently-well-exercised Archers , and having by frequent winking on one eye lessened it so much as in a manner to have lost the use of it . I believe there is no more in it then this ; and can hardly conclude with Eustathius , that in process of time they begot Children quite deprived of one of their Eyes . But be that how it will , that was no fail of Nature , but a fault of their own . But surely from such slight hints as these might so many loud Lies be spred abroad in the world . And when they had once brought it to one Eye , they might then place it according to the easiness of their phancy , not on one side of the Nose , but , as Pliny does those of the Arimaspi , in the midst of their forehead . And as for the Acephali , they might be nothing but some strong hutchback'd people , that having their Heads very low and their Shoulders high , men in humour and derision might say that they had their Mouths in their Breasts and their Eyes in their Shoulders . For men love to express themselves so as to raise admiration . And lastly , for the Cynocephali , it is a thing incredible , and betrays the falseness by the circumstances of the Report . As that they understand one another by Barking and Howling , and partly by Signs with their hands and fingers ; that they have long Tails like Dogs , and that they engender as Dogs do , and that the humane way is by them , forsooth , accounted more shamefull and dishonest . I believe the truth of the existence of those Apes that are called Cynocephali gave the first ground to this amplify'd Fable ; which you may see more enlarged in Eusebius Neirimbergius , but rejected even by him as a vain Report . And as the Cynocephali are but Brutes , so I conceive those terrible men with Horns beyond Cathay , and those humane shapes with long Tails that straggle on the mountainous parts of the Island Borneo , with other sportfull Variations and Deviations from the usual Figure of Man , were but so many several kinds of Satyrs , Monkeys and Baboons , that are of a middle nature betwixt Men and Beasts , as the sundry sorts of Plant-animals are betwixt Beasts and Trees . And as the perfectest of Plant-animals come very near an absolute Animal , as the Boranetz not far from the Caspian Sea amongst the Tartars ; so the perfectest of Satyrs and Apes may very well come so near Mankinde that they may be suspected to be of humane Race . But that they can ever be improved to the accomplishment of a Man , I think as little probable , as the turning of a Zoophyton into a perfect Animal . Philop. On my word , Hylobares , Euistor has laid about him more then ordinary in this point . Hyl. I must confess , Philopolis , that Euistor has spoke so probably touching these Stories of humane Monstrosities , that I cannot have the face upon so uncertain Reports to lay a charge against Providence , whose exactness is so conspicuous in things of assured and certain knowledge . And therefore I would now pass from this Classis of natural Evils , if that three more of this kinde ( if I may call them all natural ) did not forcibly detain me . For indeed they are such as do more amuze me and dissettle me then any I have yet proposed . Philoth. I pray , what are those , Hylobares ? Hyl. That sad Spectacle of natural Fools , of Mad-men , and of men from their very childhood irreclamably Wicked . I cannot devise how such Phaenomena as these can well comport with so benign a Providence as you seem to plead for . To me , Philotheus , they are the most dismall sights in the world . Philoth. And , to deal ingenuously with you , Hylobares , there is nothing does more contristate and melancholize my spirit then any reflexions upon such Objects . But yet I cannot conclude but that God may be exactly Good and Just in his dealings with men for all this . For we must consider that Mankinde by their Fall are lapsed into a parallel condition with that of Beasts in a manner , and , by their being invested with these terrestrial Induments , do put themselves into all those hazards that the Brutal life is obnoxious to , that is to say , not onely the Diseases of the Body , but the Maladies also of those better Faculties of Perception and Imagination , of natural Wit and Sagacity , and of natural Humour and Disposition . The distemper of any of these seizes the Soul , if it meet with so ill a fitted Body . For we see that some Beasts are egregiously more sottish and slow then others of their own kinde , and more mischievous and unmanageable , as is observable in Dogs and Horses . And several Brutes are capable of becoming mad . These mischiefs follow this terrestrial Fate of things , which none can be secure from but those that inhabit not in these houses of clay . And who knows but he that is born a natural Fool , if he had had natural Wit , would have become an arrant Knave ? which is an hundred times worse . And to have been in a capacity of being good , and yet to range out into all manner of Wickedness , is more horrible then to have ever had a senselesness of what is pious and vertuous uninterruptedly from the very birth . And as for Mad-men , it is notoriously known that the greatest cause is ordinarily Immorality , Pride , the want of Faith in God , or inordinate love of some outward Object . But no Madness but that which is purely a Disease is to be charged upon Providence : for which there is the like Apologi● as for other Diseases ; which if we should admit they did not always good to the afflicted , yet it cannot be denied but that they do very naturally tend to the bettering of the Spectatours , as this sad Object of Madness ought to doe ; to make men humble and modest , and masters of their Passions , and studious of purification of Soul and Body , and close adherers to the Deity , that so horrid a distemper may never be able to seize them ; to keep down the ferocity of Desire , and to be wholly resigned to the Will of God in all things , and not to seek a man's self no more then if he were not at all ; not to love the Praise of men , nor the Pride of the world , nor the Pleasures of life , but to make it his entire pleasure to be of one Will with his Maker , nor to covet any thing but the accomplishment of his will in all things . Hyl. This Divine Madness , you will say , Philotheus , will extinguish all natural Madness , as the pure light of the Sun does any course terrestriall Fire . Philoth. This Divine Sobriety , Hylobares , will keep our animal spirits safe and sober . Bath . I conceive , Philotheus , that Hylobares may not call that excellent state of the Soul a Divine Madness out of any reproach to it , but for the significancy of the expression . For Madness is nothing else but an Ecstaticalness of the Soul , or an Emotion of the Minde , so that a man is said not to be himself , or to be beside himself . The misery of which in natural Madness is , that he being thus unhindged , he roves and is flung off at randome whither it happens , or lock'd into some extravagant phancy or humour that is to no purpose , or else to ill purpose . But Divine Madness is , when a man by studiously and devotionally quitting himself and his own animal desires through an intire purification of his spirit , being thus loosened from himself , is laid fast hold on by the Spirit of God , who guides this faithfull and well-fitted Instrument , not according to the ignorant or vicious modes of the World , but his motions keep time to that Musick which is truly holy , Seraphicall and Divine , I mean , to the measures of sound Reason and pure Intellect . Hyl. I meant no worse , Bathynous , then you intimate ; but you have apologized more floridly and Rhetorically for me then I could have done for my self . And therefore this rub being removed , I beseech you , Philotheus , proceed in your well-begun Apologie touching those Difficulties in Providence which I last propounded . Philoth. I will adde therefore these two considerations . First , That this Life is short , and that no more is required of these ill-appointed persons for Wisedom and Vertue then proportionally to the Talent committed to them . So that their danger is diminished according to the lessening of the measure of their Capacities . Secondly , That it is our Phancie rather then our Reason that makes us imagine these Objects so much more sad and deplorable , then what we see in the ordinary sort of men . For , as I was intimating before , which of these two is the more deplorable state , to be a Fool by Fate or upon choice ? And are not all things Toies and Fools-baubles and the pleasures of Children or Beasts , excepting what is truly Moral and Intellectual ? And how few , I pray you , amongst many thousands do seriously spend their studies in any thing weightily Moral or Intellectual , but fiddle away their time as idlely as those tha● pill Straws or tie knots on Rushes in a fit of Deliration or Lunacy ? The Wits of this Age contend very much for this Paradox , That there is no other Happiness then Content ; but it is the Happiness of natural Fools , to finde their Content more easily and certainly then these very Wits . And there is in this case much the same reason of Mad-men as of Fools . And what is the gaudiness of Fools Coats but the gallantry of these Wits , though not altogether so authentickly in fashion ? Besides , this may excuse Providence something , that the generality of men do usually flock after Fools and Mad-men , and shew themselves delighted with the Object . Bath . They are pleased , it may be , to see some more mad and sottish then themselves , and so congratulate to themselves the advantage and preeminency , as they phansie , of their own condition . Hyl. It may be they approch to them as to alluring Looking-glasses , wherein they may so lively discern their own Visages . Philoth. You may have spoken more truly in that , Hylobares , then you are aware of , saving that generally men are more foolish and mad then these Looking-glasses can represent them . Nihil tam absurdè dici potest quod non dicatur ab aliquo Philosophorum , is a saying of Cicero . And if the Philosophers themselves be such fools , what are the Plebeians ? Could ever any thing more sottish or extravagant fall into the minde of either natural Fool or Mad-man , then , That the eternall God is of a corporeall nature and shape ; That the World and all the parts of it , the organized Bodies of men and beasts not excepted , are the result of a blinde Iumble of mere Matter and Motion without any other guide ? What more phrantick then the figment of Transubstantiation , and of infallible Lust , Ambition , and Covetousness ? Or what more outrageous specimen of Madness , then the killing and slaying for the Non-belief of such things ? A man is accounted a natural Fool for preferring his Bauble before a bag of Gold ; but is not he a thousand times more foolish that preferrs a bag of Gold , a puff of Honour , a fit of transient Pleasure , before the everlasting Riches , Glory and Joys of the Kingdome of Heaven ? No man wonders that a Mad-man unadvisedly kills another ; and if he did it advisedly and of set purpose , yet it being causelessly and disadvantageously to himself , he is reputed no less mad . How notoriously mad then are those that , to their own eternall damnation , depopulate Countries , sack Cities , subvert Kingdoms , and not onely martyr the bodies of the pious and righteous , but murther the Souls of others , whom by fraud or violence they pollute with Idolatrous and impious practices ; and all this for that gaudy Bauble of Ambition , and a high Conceit of one Vniversal Spiritual Monarch , that ought to wallow in Wealth , and tumble in all the fleshly and sensual Delights of this present World ? Wherefore , to speak my judgement freely , Hylobares , seeing that there would be such abundance of men mad and foolish and wicked according to the ordinary guize of the world , it does not misbeseem the Goodness of Providence to anticipate this growing degeneracy in some few , by making them Fools and Mad-men as it were by birth or fate : that Folly and Madness being represented to the sons of men in a more unusual disguise , by hooting at it , they may doe that piece of justice as to reproch themselves thereby , who are upon their own cost and charges more reprehensibly wicked then they that never came within any capacity of being vertuous , ( if there be any such ) and more outrageously mad and abominably sottish in the eyes of him that can judge rightly , then any natural Fool or Bedlam ; or rather , that using that seasonable reflexion which Plato somewhere commends upon the consideration of the ill carriage of others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they may finde by such analogies as I have hinted at , that they are far worse Fools and Mad-men then are hooted at in the Streets , and so for very shame amend their lives , and become truly wise and vertuous . For what can be more effectuall for the raising an horrour and detestation of what is ugly and dishonest in our selves , then the reflexion , that what we so abhorr in others is more in our selves both as to degrees and other circumstances ; and that whereas others may seem an Object of pity , our selves deserve the highest reproof and scorn ? So that you see , Hylobares , that even in these pieces of Providence that seem most forlorn , most dark and desperate , a very comfortable account of the Divine Goodness does unexpectedly emerge and shine forth . Which would still clear up into a more full satisfaction , the more leisure and ability we had to search into things . But if you cannot keep your Eye from being fixed on the black side of Providence rather then on the bright side thereof , and must ruminate on the particular Evils of Plagues and Pestilences , of War and Famine , of devouring Earthquakes , of that cruel and savage custome of both Birds , Beasts and Fishes , in preying and feeding one upon another , which is a shadow of the most outrageous Violence and Iniquity imaginable ; if you will melancholize your Phancie with the remembrance of the groans of the maimed and sick , the dread of ravenous Beasts and poisonous Serpents , the destroying Rage of the Elements , the outrageousness of the Distracted , and the forlornness and desolateness of that forsaken Habitacle , the Body of a natural Fool , ( whom therefore we most usually call a mere Body ; ) this consideration also has its grand use , and it is fit that so sunk a condition of mankinde as this terrestriall life is should be charged with such a competency of Tragicall Fatalities as to make the considerate seriously to bethink himself of a better state , and recount with himself if he be not , as they say , in a wrong box , if he be not stray'd from his native Countrey , and therefore , as the Platonists exhort , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he ought not seriously to meditate a return , and to die betimes to this World , that Death at last striking off the Fetters of this mortal Body , the Soul may emerge far above the steam of this Region of Misery and Sin. O praeclarum diem , cùm ad divinum illud Animorum concilium coetúmque proficiscar , cúmque ex hac turba ac colluvione discedam ! Euist. It is part of that excellent Speech of Cato to Scipio and Laelius . What say you now , Hylobares , to Philotheus his assoiling these your last and most puzzling and confounding Difficulties about natural Evils ? Hyl. I say Philotheus discourses excellently well , Euistor , and beyond my expectation . And I cannot deny but that there being such a Lapsed state of mankinde , that Providence upon this supposition does manage things to the best even in those Phaenomena we call natural Evils ; and that the frame of things , taking them in their full comprehension , could scarce be better , so far as my understanding reaches , then it is . But the greatest Difficulty of all remains touching this sinfull Lapse , ( which is the second Head of Evils I had in my thoughts to propose to Philotheus ) That Providence should ever suffer so abominable , so diabolicall and destructive a thing as Sin ever to appear on this Stage of the Universe : a thing that has brought in such a Tragicall train of Miseries upon us , and is in it self so detestable and hatefull both to God and man. I know not how to make sense of these things . Cuph. I am even glad at heart to see Hylobares so much puzzled with this Difficulty , it giving me the opportunity , with Philotheus his leave , to raise him into as high a pleasure by the agreeableness and perspicuity of the Solution . And , methinks , I finde upon me a very great impetus of spirit to doe him this friendly office . Philoth. I pray you proceed then , Cuphophron ; I hope your success will be the better . Cuph. That I shall doe right willingly : For I hold it a matter of great importance , that mankinde have a right understanding of one another's actions and manners , and that they be not over-harshly censorious , and think every thing Infernall and Diabolicall that is not in so high a degree Good as the rest . For my purpose is , O Philopolis , to clear unto the world such Principles as may sweeten the Passions of men , or excite in them onely the sweet Passions , and take off all Anger , Hatred , and Indignation against their mutuall carriages ; that seeing so little hurt done or meant , they may live quietly and neighbourly one with another . Philop. That is an excellent Plot , O Cuphophron , and very advantageous to as many of us Justices of Peace as desire to get as much time as we can to bestow upon the more profitable parts of Philosophy . But I would rightly understand this Plot of yours . Cuph. I perceive Hylobares ( which is a symptome of his great sense of Vertue ) looks upon that which we ordinarily call Sin or Wickedness to have such an essential and infernal Poison and hellish Perverseness in it , so abominable and detestable , and so contrary and repugnant to the nature of God , that it seems a Contradiction that they should both coexist in the world together , but that the wrath of the Almighty ought to have thunder-struck or stifled so horrid a Monster in the very birth , not onely by reason of those natural Evils it unavoidably brings upon mankinde , but even for its own diabolical Vgliness and Detestableness . But for my part , Gentlemen , I commend his zeal more then his judgement , in his adhering to so groundless an imagination . Sophr. I wish , Cuphophron , you beginning so daringly , that your judgement do not prove as little as your zeal . You are such an extoller of the sweet Passions , and so professed an enemy to those more grim and severe ones , that I fear , to bid adieu to them for the milder repose of our mindes , you would persuade us to shake hands and be friends with Sin it self . Cuph. You know not what I would , Sophron , nor I scarce my self ; but something I am very big of , and desire your Assistence or Patience in my delivering of my self of it . Hyl. I pray you let it be neatly then , and a cleanly conveiance , O Cuphophron . Cuph. It shall be very dry and clean . For it shall be onely a disquisition touching the mere nature of Sin and Wickedness , in what it consists : Whence we shall make the duest estimate of the Poison of its condition . And I wish my breath may be as gratefull and agreeable to your eares , as this fresh Evening-aire , wafted through the sides of my Arbour , and steeped in the cooling beams of the moist Moon , ( whose strained light through the shadow of the Leaves begins to cast a tremulous Chequer-work on the Table , our Clothes and Faces ) is delightfull and comfortable to my heated Temples . Philop. It begins indeed to be late of the Night , Cuphophron , but it is not the less pleasant to continue our discourse in this chequer'd Moon-shine , especially you having thus raised our expectations . Wherefore I pray you proceed . Cuph. In my judgement no man has so luckily pointed at the true nature of Wickedness as Mercurius Trismegistus , in that short saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Wickedness is connate or natural to Beasts . Which yet I am so far from believing in that sense the words sound in , that I hold it incompetible to them . But rather , as that mirrour of Wisedom , Moses , has defined in his Law , when the Leprosie is all over a man , no part untainted , that he is to be reputed as clean ; so Brutes , who are constituted onely of Sense and the Animal Affections , without any participation of an higher Principle , they are uncapable of Sin. And if there were any Rational Animals , be they in what shape they will , from the sight of whose mindes that higher Principle was ever excluded fatally and naturally , they would be as the Mosaicall Leper , or rather as an ordinary Brute , devoid both of Sin and Conscience , relishing onely the Laws of the Animal Life : wherein when we have considered how much there is of the Divine Wisedome and Goodness that contrived them , we shall not have so venemous a conceit concerning the Creation of God , or be cast upon Manicheism or Gnosticism , phansying the sign of the Devil's paw , or senting the Sulphur of Hell in every thing as strongly as the Bishop's foot in milk burnt to the Skillet bottom . Nay , I may say that those mysterious depths of Satan which the Theosophers so diligently discover , such as are Ipseity , Egoity , or Selfishness , it is nothing else but that sovereign or radicall Principle in the Animal life , which is Self-love . Of which if there be no necessity in Nature that it should be , ( as indeed we see sometimes the Affections of Creatures to be carried out so to others that they forget themselves ) yet it was fit for Divine Providence to settle this Principle in them all , That every thing should love it self very heartily and provide for it self ; as the Roots of Trees without all scruple draw to themselves all the nourishment they are capable of , not regarding what Tree withers , so they flourish , in which notwithstanding there is nothing of either Devil or Sin. But now that Providence did very well in implanting so smart a Self-love in every Animal , is manifest . For those more notable Functions of the Animal life , such as depend on Strength and Agility , Craft and Sagacity , could not be exercised to any considerable degree without this Principle . A Crow would not have the heart to pick at a Worm , nor a Swallow to snatch at a Fly. And there is the same reason for those more notable and industrious Insidiations of other stronger and more crafty Creatures that hunt after their prey . Besides , every Animal in respect of it self has in some sense or measure a resemblance of that Divine Attribute of Omnipresence ; for be it where it will , it cannot leave it self behinde . Wherefore it is fit it should be indued with this great Love and care of it self , being in a more constant readiness to pleasure , help and provide for it self then for another . Lastly , it is a thing unimaginable , unless Brutes were indu'd with intellectual Faculties , ( and then they would be no longer Brutes ) that they should be able to have so free and reflexive Cogitations as to seek the emprovement and live in the sense of the publick good . And if their thoughts and phancies were always taken up or gadding after the welfare of others , the height of life and joy in every one would much be diminished and obscured . For Phancy is far weaker then the present sense of the body : And if you would have it any thing strong , how calamitous must the lives of these Animals be , who must die , must be maimed and suffer mischief , as often as any of their Fellow-animals suffer any of these things ? Wherefore it is better for the whole generations of brute Animals , that every one love and regard it self , then that they be all distracted and tortured with ineffectual thoughts concerning the welfare of others . We see therefore , O Philopolis , the Wisedome and Benignity of Providence , that has so firmly engrafted this Principle of Self-love , the root of undisturbed Joy and of Self-preservation , in the Animal life . From whence is also in Animals that eminent love of their young , and their kindness and tameness to them that feed them . And for those Passions in Animals that look more grimly and infernally on 't , or at least seem to have a more nauseous and abominable aspect , as Wrath , Envy , Pride , Lust , and the like , they are but the branches or modifications of this one primitive and fundamental Passion , Self-love . For what is Wrath , but Self-love edged and strengthned for the fending off the assaults of evil ? What Envy , but Self-love grieved at the sense of its own Want , discovered and aggravated by the fulness of another's enjoyment ? What Pride , but Self-love partly desiring to be the best or to be approved for the best , and partly triumphing and glorying that it is now become none of the meanest ? And , lastly , what is Lust , but Self-love seeking its own high delight and satisfaction in the use of Venery ? These are the main misshapen Spawn of that monstrous Fiend , that deeply-couched Dragon of Hell , Self-love ; which if we eye more accurately , we shall find as necessary and usefull in the Animal Life as the Mother that bears them . For as for Wrath , and also Craft , ( which I forgot to mention before ) it is plain they are as unblameable in Beasts as Prudence and Valour in men . And for Pride and Gloriation , it is but a natural Spur to quicken their Animal Powers , or but the overflowing of that tickling sense they have of those perfections Nature has bestowed upon them ; and shews how mightily well-pleased they are with them , and what thankfull witnesses they are of that Goodness and Wisedom that framed them . And for Lust , who dare blame it in the brute Creature , there being distinction of Sexes , fitness of Organs , and sufficiency of Spirits prepared by the Divine Wisedom in Nature for it ? Besides that it is one of the most important Acts , as well as accompanied with the greatest and most enravishing Joy that the Animal Life will afford . A matter of that consequence , that the Generations of living Creatures would cease to be without it ; and the Sun and Moon be constrained once again to shine on an empty Earth ; and the shadows of the Trees to shelter nothing but either the Trees themselves , or the neighbouring Herbs and Flowers . That which looks most like a Fury of all this litter is Envy ; which as bad as it is , yet methinks Aristotle slanders it , whiles he would make it such a Passion as was not raised from the sense of our own Want , but merely out of the sense of another's good , without reference to our selves ; which for my part I look upon to be such a Monster as I suspect is scarce to be found in the Regions of Hell. Philop. That 's a marvellous charitable conceit of your's , Cuphophron . Cuph. But that Envy that is , O Philopolis , is a genuine result of the Animal Life , and more usually in a passive melancholick Spirit , and is a Grief arising from the sense of our Want discovered , as I said , and set off more stingingly to us by the more flush and full representations of another's Happiness . But that there should be any more wickedness in Grief then in Joy , or in Pain then in Pleasure , is a thing my understanding cannot reach to . For then Repentance it self would be a Sin. Sophr. It 's well you pass so favourable a censure on those more sowr Passions , O Cuphophron ; I thought you had been onely for the sweet Affections . Cuph. It is in virtue of the sweet Affections , O Sophron , that I speak so favourably of the sowr . But to tell you the truth , I had rather give them good words at a distance , then to receive them into my house , or entertain any more inward familiarity with them . To my peculiar temper they are but harsh Guests . Sophr. I have but interrupted you , Cuphophron , I pray you go on . Cuph. Wherefore we conclude that no branch of the Animal Life is simply sinfull , poisonous or diabolicall , they being really the Contrivances of the good and wise God in the frame of Nature , or else the necessary sequels of such Contrivances . And that therefore those men that are so strongly enveagled in the Pleasures and allurements of this lower life are rather lapsed into that which is less good , then detained in that which is absolutely evil . And it is but a perpetuall gullery and mistake , while they are so hugely taken with so small matters , they being in the condition , as I may so say , of Children and Fools , of whom it is observed , That a small thing will please them : though it be a doubt whether these things be so small and contemptible , if that be true that the Divinest of Philosophers have asserted , That the whole World and the parts thereof are but so many Symbols and Sacraments of the Deity ; every thing being either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some more perfect image , or at least some picture , shadow , or footstep of the Divinity . Upon which if our eyes be stayed and our Affections entangled , as it is a real testimonie of our approvement of the excellency of the Archetype , so are we in some meaner sort religious , we adoring thus and doting upon these congruous Gratifications we receive from these particular Shadows of that perfect Good , untill we are called up to an higher participation of him . But that even those that seem to flie from God seek after him in some sort , is apparently necessary , there being nothing but Himself , or what is from Him , in the World : otherwise he could not be that absolutely-perfect Good , whose Goodness , Wisedome and Power fills all things . And I think there is no perceptive Being in the whole Universe so estranged from its Original , but it is either courting or enjoying these or some of these Attributes in some rank and measure or other , they ever trying and proving what they can doe in matters of either Pleasure , Wit , or Dominion . And the sincere and undistracted fruition of any one part of any of these has so mightily taken up the minds of some men in complexion fitly framed for such delights , that they have sacrificed even their Lives , Liberties and Fortunes , to these slighter glimpses of the great Godhead , whom they thus unwittingly and unskilfully seek to adore , and so become in a sort religious Martyrs for a part , which they that make profession of their love and honour of the entire Deity seldome are persuaded to undergoe . Now sith it is something of God that the mindes of all Spirits ( even of those that seem to be in actual Rebellion against him ) are set after , it is a very hard thing to find out how he should look upon himself as disesteemed , whenas all the Creatures are mad after something or other of His , most religiously prizing it even above their own Beings . For it is onely their ridiculous mistake to cleave to that which is of less worth and moment , and therefore deserves laughter and pity more then fury and revenge . Not to adde what a childish and idiotick conceit it is , to phansie God in the similitude of some Aged tetricall person , impatient of and obnoxious to Affronts and Injuries ; w●en neither any can be really done him , nor any is intended against him ; but men out of a debasing Modesty or Laziness of spirit take up with smaller good things , when they may be more welcome to greater . Which Solution as it may well satisfie Hylobares touching his Querie , why God Almighty did not at the first appearance of Sin straightway with sulphureous Thunderbolts strike it dead upon the spot ; so it may be also an excellent Antidote against the rage of the more grim and severe Passions , mitigate the harshnesses of severall Disgusts in humane life , and generally sweeten the Conversation of men one with another . Hyl. Sweet Cuphophron and mellifluous , young Nestor in Eloquence , that hast conceived such raised Notions from the wafts of the Evening-air and the chequered Moon-shine , whose Tongue is thus bedew'd with bewitching Speech from the roscid Lips and nectarine Kisses of thy silver-faced Cynthia ! But dost thou think thus to drown our sense of solid Reason by the rapid stream or torrent of thy turgid Eloquence ? No , Cuphophron , no : one touch of right Reason will so prick the tumour of thy Brain thus blown up by the percribrated influence of thy moist Mistress , the Moon , that these Notions that look now so fair and plump , shall appear as lank and scrannell as a Calf that sucks his Dam through an hurdle ; and all thy pretences to right Ratiocination shall be discovered as vain and frivolous as the idlest Dream of Endymion . Sophr. In the name of God , what do you mean , Hylobares , to answer so phantastically in so serious a cause ? Hyl. Did not he begin thus , O Sophron ? I onely answer my phantastick Friend according to his own Phantastry . Which yet you may observe I have done very hobblingly , it being out of my rode . But yet the sense is very serious and in earnest , viz. That it is a kinde of Lunacy , not Reason , that reigns thus turgidly in Cuphophron's copious Harangue ; that is , in brief , He seems in this Rapture , be it from what influence it will , to be wittily and eloque●tly ●ad . Sophr. Nay , if you mean no otherwise then so , it 's well enough ; but it beginning to be late , it had been better expressed in shorter terms . And I pray you , Hylobares , since you think Cuphophron mad , make him sober by discovering to him his Deliration . Hyl. I hope I shall very briefly discover it to the rest , but I know not how far he may be in love with his own Lunacy . That there is no Poison or harm in any of the Animal Functions or Passions , I easily grant him , and it may be the least in the sweetest . For I was before convinced by Philotheus that there is nothing substantially evil in the World. But it is immensely manifest , that those things that are good in themselves , yet by misapplication or disproportion may cause that which is unsufferably naught . As in a Musical Instrument whose Strings are good and the Stick good , yet if they be touch'd upon when they are out of tune , what more harsh and intolerable ? And so may the exercise of the Animal Functions or Passions , though good in themselves , yet if they be either set too high , or exercised upon undue Objects or in unfitting circumstances , become very nauseously evil . To spit is one of the Animal Functions , good and usefull in it self , and to spit into the mouth of a Dog and clap him on the back for encouragement , is not indecorous for the man , and gratefull also to the Dog : But if any one had gone about to spit into Cuphophron's mouth , and clap him on the back to encourage him in that rapturous Oration he made , he would have thought it an intolerable absurd thing , and by no means to be suffered . Cuph. Why , so far as I see , Hylobares , that was needless ; you making as if Dame Cynthia , aliàs Diana , had spit into my mouth already , and clapt me on the back , as one of her Hunting-dogs , and so put me into this loose Rhetoricall career . Hyl. Something like it , Cuphophron , it may be . But now you are out of this career , how do you like this Instance of the exercise of the Animal Functions , That men and women should stale and dung ( like Mares and Horses in a Stable ) in any room or company they came into ? It is something a course Question , Cuphophron , but very substantially to our purpose . Cuph. That 's stinkingly naught , Hylobares . Hyl. But they then but exercise their Animal Functions . And were that quicker sense revived in us whereby we discern Moral good and evil ; Adultery , Drunkenness , Murther , Fraud , Extortion , Perfidiousness , and the like , all these would have infinitely a worse Sent to our Souls , then this which you say is so stinkingly evil can have to our Noses . And yet in all these things there is nothing but an undue Vse of the Animal Faculties . And forasmuch as Order and Proportion and the right Congruity of things are those things in the world which are the most Intellectual and Divine , the confounding and opposing of these must be the greatest Opposition and Contradiction that can be made or devised against the Divine Intellect or Eternall Godhead . For although the Faculties of the Soul of man be but gradually differenced as to Goodness , that is to say , that some of them are better then other some , others onely less good : yet the Incongruity and Disproportionateness of the Use of them are diametrically opposite to the Congruity and Proportionateness of their Use , and have the greatest Contrariety that can be betwixt Good and Evil ; and are really such , the one good , the other evil , not a less good onely . Sophr. Excellently well argued , Hylobares I and it was as seasonably intimated at first , That there is a sense in a man , if it were awakened , to which these moral inc●ngruities are as harsh and displeasing as any incongruous Object , be it never so nauseous , is to the outward Senses . But a mere Notional or Imaginary Apprehension or Conception of these Moral Congruities and Incongruities does not reach that due Antipathy we ought to have against Sin and Wickedness : whereby also we do more lively understand how contrary and repugnant they are to the Will of God. But besides this fallacy in general , Hylobares , there were severall particular Passages , in my minde , very rash and unsound ; but especially that , which makes our inordinate Adhesion to some parts of the Creation a Religious Worship or Service of God. Bath . There may be some shew of wit in such like conceits and expressions ; but undoubtedly , O Sophron , such exorbitant Adhesions to the Creature is so far from being the due Worship of God , that it is down-right Idolatry . For neither the whole Creature nor part is God himself . And therefore to love them more highly and affect them more devoutly then the pure Godhead , that is to say , to love them most of all , is to doe that honour to them which is onely due to God. Which is to play the Idolater . Sophr. That is very true , Bathynous , and the same that the Apostle glances at , when he calls Covetousness Idolatry . Bath . That also , O Sophron , is very perversly and un-Platonically done of Cuphophron , that , whereas the Platonists from that Notion of things having some Similitude or at least some Shadow of the Divinity in them , would draw men off from the doting on these meaner Objects , that they might approch nearer the pure and essential Fountain of these more minute Delights , and enjoy them there more fully and beatifically ; he by a strange rapturous Rhetorick and perverted Ratiocination would charm them in the present enjoyment of these smaller perfections , and fix them down to that , which ought onely to be a Footstool to stand upon to reach higher . Philop. Gentlemen , although the wit and eloquence of Cuphophron's Harangue is indeed notable , and your opposing so diligently the ill Consequences of his Enthusiastick Rhetorick very commendable : yet I must crave leave to profess , that I take his Sophistry to be so conspicuous , that I think it not needfull for any body more operosely to confute it . I believe it was onely a sudden Rapture , a blast that came with this Evening-Aire , and will be blown over again with the Morning-winde , and this influence of the Moon dried quite up by the greater heat and warmth of the next meridian Sun. Cuph. Indeed , Philopolis , it was a very sweet waft , and smelt wonderfull odoriferously of the Eglantines and Honey-suckles . But if it be not so salutiferous , I wholly submit it to your severer judgements . Hyl. In the mean time I am quite at a loss for satisfaction touching the weightiest Difficulty I have yet propounded , viz. How it can be consistent with the Nature of God , who is Goodness it self , to permit Sin in the World , if it be so real an Evil , and not onely a less good , as Cuphophron's inspired Muse , like a bird of Athens , has so loudly sung to us this Moon-shine night . Philop. I pray you , Hylobares , make your address to Philotheus : you know how successfull he has been hitherto . Philoth. If that would quiet your minde , Hylobares , I could indulge to you so far as to give you leave to think that , although Sin be in it self absolutely evil , ( as being an Incongruity or Disproportionality onely betwixt Things , not the things themselves , for all things are good in their degree ) yet the Motions , Ends or Objects of sinfull Actions are at least some lesser good : which I charitably conceive may be all that Cuphophron aimed at in that Enthusiastick Hurricane he was carried away with , and all that he will stand to upon more deliberate thoughts with himself . Cuph. Yes , I believe it will be thereabout to morrow morning , after I have slept upon 't . And I return you many thanks , Philotheus , for your candid Interpretation . Philoth. But methinks the Question is in a manner as nice , Why God should suffer any Creature to chuse the less good for the greater , as permit him to sin . For this seems not according to the exactness of a perfectly-benign Providence . Hyl. You say right , Philotheus ; and therefore if you could but clear that Point , I believe it will go far for the clearing all . Philoth. Why , this Scruple , Hylobares , concerning the Souls of men , is much-what the same ( if not something easier ) with that concerning the Bodies of both men and beasts . For the Omnipotency of God could keep them from diseases and death it self , if need were . Why therefore are they subject to Diseases , but that the Wisedome of God in the contrivance of their Bodies will act onely according to the capacity of corporeal matter ; and that he intends the World should be an Automaton , a self-moving Machina or Engine , that he will not perpetually tamper with by his absolute power , but leave things to run on according to that course which he has put in Nature ? For it is also the perfection of his Work to be in some sort like its Artificer , independent ; which is a greater Specimen of his Wisedome . Hyl. But you should also shew that his Goodness was not excluded the Consultation , O Philotheus . Philoth. No more is it , so far as there is a Capacity of its coming in , for any thing that humane reason can assure it self to the contrary . For let me first puzzle you , Hylobares , with that Position of the Stoicks , That the minde of Man is as free as Iupiter himself , as they rant it in their language , and that he cannot compell our Will to any thing , but what-ever we take to must be from our own free Principle , nothing being able to deal with us without our selves : As a man that is fallen into a deep Ditch , if he will not so much as give his fellow his hand , he cannot pull him out . Nor may this seem more incongruous or inconsistent with the Omnipotency of God , then that he cannot make a Square whose Diagonial is commensurate to the Side , or a finite Body that has no figure at all . For these are either the very Essence or the ess●ntial Consequences of the things spoken of , and it implies a contradiction they should exist without them . So we will for dispute sake affirm , that Liberty of Will is an essential Property of the Soul of Man , and can no more be taken from her , then the proper Affections of a Geometricall Figure from the Figure ; unless she once determine , or intangle her self in Fate , which she cannot doe but of her self , or else fix herself above Fate , and fully incorporate with the simple Good. For , to speak Pythagorically , the Spirits of men and of all the fallen Angels are as an Isosceles betwixt the Isopleuron and Scalenum , not so ordinate a Figure as the one , nor so inordinate as the other ; so these Spiri●s of men and Angels are a middle betwixt the more pure and Intellectual Spirits uncapable of falling from , and the Souls of Beasts uncapable of rising to the participation of Divine Happiness . Wherefore if you take away this vertible Principle in Man , you would make him therewithall of another Species , either a perfect Beast , or a pure Intellect . Hyl. This Opinion of the Stoicks is worth our farther considering of . But in the mean time why might not Man have been made a pure Intelligence at first ? Philoth. Why should he so , Hyloares , sith the Creation of this middle Order makes the numbers of the pure Intellectual Orders never the fewer ? Not to adde , that your demand is as absurd as if you should ask why every Flie is not made a Swallow , every Swallow an Eagle , and every Eagle an Angel , because an Angel is better then any of the other Creatures I named . There is a gradual descension of the Divine Fecunditie in the Creation of the World. Hyl. This is notable , Philotheus , and unexpected . But were it not better that God Almighty should annihilate the Individuals of this middle vertible Order , as you call it , so soon as they lapse into Sin , then let such an ugly Deformity emerge in the Creation ? Philoth. This is a weighty Question , Hylobares ; but yet such as , I hope , we both may ease our selves of , if we consider how unbecoming it would be to the Wisedome of God to be so over-shot in the Contrivance of the Creation , as that he must be ever and anon enforced to annihilate some part of it , as being at a loss what else to doe , and if they should all lapse , to annihilate them all . Hyl. Why ? he might create new in a moment , Philotheus . Philoth. But how-ever these would be very violent and harsh , though but short , Chasma's in the standing Creation of God. I appeal to your own sense , Hylobares , would that look handsomely ? Hyl. I know not what to think of it . Besides , if that were true that some Philosophers contend for , That all the whole Creation , as well particular Souls and Spirits as the Matter and Universal Spirit of the World , be from God by necessary Emanation , this middle vertible Order can never be turned out of Being . But that the Stability of God's Nature and Actions should not be according to the most exquisite Wisedome and Goodness , would be to me the greatest Paradox of all . Philoth. Why , who knows but that it is better for them to exist , though in this Lapsed state , and better also for the Universe , that so they may be left to toy and revell in the slightest and obscurest shadows of the Divine fulness , then to be suddenly annihilated upon their first Lapse or Transgression ? For to be taken up with a less good is better then to be exiled out of Being , and to enjoy no good at all . Hyl. That it is better for them is plain according to the opinion of all Metaphysicians : but how is it better for the Universe , Philotheus ? Philoth. How do you know but that it is as good for the Universe , computing all respects , if it be not better ? And that is sufficient . For Man is betwixt the Intellectual Orders and the Beasts , as a Zoophyton betwixt the Beasts 〈◊〉 the Plants . I demand therefo●● , if the Zoophyta some of them 〈◊〉 degenerate into mere Plants , while others emerge into the condition of Animals , and so they should ever and anon be ascending and descending , what great hurt were done : what contradiction to the Divine Goodness would there be in this ? Hyl. I confess , Philotheus , I see no great hurt in that . Philoth. Man therefore being of such a mixt nature , and of so invincible a Freeness , that he may either associate himself with Angels , or sort himself with Apes and Baboons or Satyrs of the Wood , what more hurt is there , he so doing , then that there are Apes and Baboons already ? and who can tell just how many there ought to be of any of those Orders ; or why there must be just so many Orders of Apes or Satyrs , and no more ? Hyl. I must confess it were a rash charge against Providence on this account , and hard to prove but that it is indifferent , as touching Individuals of this or that Order , to have some thousands more or some thousands less , it may be Myriads , and yet the good of the Universe much-what alike concerned in either Number . And there is the same reason proportionally touching the number of the Orders themselves . Such variations as these , it 's likely , may not bear so great stress with them , as to force God to betake himself to that extremest of Remedies , Annihilation . Philoth. But now in the second place , Hylobares , supposing mankind of a vincible Freeness or Liberty of Will ; what , would you have God administer some such powerfull Philtrum to all of them , that he might even force their Affections towards those more precious emanations of himself which are more properly called Divine ? Hyl. Yes , Philotheus , I would . Philoth. But I much question how this will alwaies consist with the Divine Justice . For I think it as incongruous that the Divine Goodness should alwaies act according to the Simplicity of its own nature ; as it is unnatural for the Beams of the Sun to be reverberated to our eyes from severall Bodies variously surfaced in the same form of Light , and not to put on the face of divers Colours , such as yellow , green , red , purple , and the like . For as the various Superficies of Bodies naturally causes such a diversification of pure Light , and changes it into the form of this or that Colour ; so the variety of Objects the Divine Goodness looks upon does rightfully require a certain modification and figuration of her self into sundry forms and shapes , ( as I may so call them ) of Vengeance , of Severity , of Justice , of Mercy , and the like . This therefore is the thing I contend for , That free Agents , such as Men and Angels , may so behave themselves in the sight of God , that they will become such Objects of his Goodness , that it cannot be duely and rightfully expected that it should act according to its pure and proper benign form , dealing gently and kindly with all the Tenderness that may be with the party it acts upon ; but it must step forth in some of those more fierce and grim forms , ( I speak after the manner of men ) such as Vengeance and Iustice. And I will now put a Case very accommodately to our own Faculties . Suppose some Vertuous and Beautifull Virgin , royally descended and Princely attired , who , venturing too far into the solitary Fields or Woods , should be light upon by some rude Wretch , who , first having satisfied his Lustfull desires upon her by a beastly Rape , should afterwards most barbarously and despightfully use her , haling her up and down by the Hair of the head , soiling her sacred Body by dragging her through miry Ditches and dirty Plashes of water , and tearing her tender Skin upon Briars and Brambles , whiles in the mean time some Knight-Errant or Man of Honour and Vertue ( but of as much Benignity of spirit as God can communicate to humane nature without Hypostaticall Union ) is passing by that way , and discerneth with his astonished eyes this abhorred Spectacle : I now appeal to your own sense and reason , Hylobares , whether it be enough for that Heros to rescue this distressed Virgin from the abominable injury of this Villain , and to secure her from any farther harm ; or whether there ought not to be added also some exquisite Torture and shamefull Punishment worthy so hainous a fact , and proportionable to the just indignation any noble spirit would conceive against so villainous a Crime , though neither the wronged person nor punished party were at all bettered by it . Hyl. For my part , Philotheus , I should be in so high a rage against the Villain , if I were on the spot , that I should scarce have the discretion how to deliberate to punish him so exquisitely as he deserved ; but in my present fury should hew him a-pieces as small as Herbs to the pot . I should cut him all into mammocks , Philotheus . Philoth. Wherefore , Hylobares , you cannot but confess that Goodness it self in some circumstances may very justly and becomingly be sharpened into Revenge : Which must be still the less incongruous , in that the Revenge is in the behalf of injured Goodness , though she get nothing thereby but that she is revenged . Euist. To this case that Notion of Punishment appertains which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Gellius observes ; which nothing concerns the Reformation or amendment of the punished , but onely the Honour of the injured or offended . Philoth. Right , Euistor . But in the mean time it is manifest from hence , as I was making inference to Hylobares , That the Divine Goodness may step forth into Anger and Revenge , and yet the Principle of such Actions may be the very Goodness it self . Which therefore we contend is still ( notwithstanding that evil which may seem to be in the World ) the measure of all God's works of Providence , even when Sin is punished with Sin , and Men are suffered to degenerate into Baboons and Beasts . Hyl. I grant to you , Philotheus , that a man may behave himself so , as that all that you affirm may be true , and that even the highest Severity may have no other Fountain then Goodness . But where Goodness is Omnipotent , as it is in God , how can it consist therewith not to prevent all occasions of Severity and Revenge , by keeping his Creature within the bounds of his own Laws , and by communicating to all men and Angels such an irresistible measure of Grace , that they could never have possibly been disobedient to him ? Philoth. To this , Hylobares , I answer , That God having made a free Creature , ( and it is impossible to prove he did amiss in making it ) Omnipotency it self ( if I may speak it with reverence ) is not able to keep off certain unavoidable respects or congruities it bears to the Divine Attributes : As it is a thing utterly unimaginable that even the eternall Intellect of God should be able to produce a finite Number that did not bear a certain proportion to some other finite Number first given . This free Creature therefore now made , necessarily faces the severall Attributes of God with sundry respects . And this native Freedom in it challenges of his Wisedome , that she shew her best skill in dealing with a Creature that is free with as little violence done to its nature as may be . Which we see the Wisedome of God has practised upon Matter , as I noted awhile agoe . And yet the defacement of rightly-organized Matter is as real an entrenchment upon or opposition of what is Intellectual or Divine , ( I mean the Divine Idea's themselves ) as Vice or Immorality . As the Divine Wisedome therefore forces not the terrestriall Matter beyond the bounds of its own natural capacity , to fend all Animals Bodies from Diseases and Death ; no more should the Divine Goodness universally in all free Creatures irresistibly prevent the use of their own nature . And therefore being free , they ought , according to the congruity of their condition , be put to the triall what they will doe . And if the miscarriage be upon very strong Temptations that did even almost over-power the strength of the free Creature , this state of the case is a meet Object of the Mercy of God. But if it have strength enough , and has been often and earnestly invited to keep close to and to pursue after those things that are best , and yet perpetually slights them and shuffles them off , the party thus offending is a congruous object of the Divine Slight and Scorn ; & it is but just that such an one be left to follow his own swindge , and to finde such a fate as attends such wilde courses . For it seems a kinde of disparagement , to pin Vertue and divine Grace upon the sleeves of them that are unwilling to receive it . It would be as unseemly as the forcing of a rich , beautifull and vertuous Bride upon some poor slouching Clown , whether he would or no. Hyl. But God may make them willing . Philoth. That is , Hylobares , you may give the Clown a Philtrum or Love-potion . But is not this still a great disparagement to the Bride ? Wherefore for the general it is fit , that God should deal with free Creatures according to the freedom of their nature : But yet , rather then all should goe to ruine , I do not see any incongruity but that God may as it were lay violent hands upon some , and pull them out of the fire , and make them potent , though not irresistible , Instruments of pulling others out also . This is that Election of God for whom it was impossible for others that have arrived to a due pitch of the Divine Life . But for those that still voluntarily persist to run on in a rebellious way against God and the Light that is set before them , and at last grow so crusted in their Wickedness , that they turn professed enemies of God and Goodness , scoff at Divine Providence , riot and Lord it in the world , with the contempt of Religion and the abuse and persecution of them that profess it ; that out of the stubborn Blindness of their own hearts , being given up to Covetousness , Pride and Sensuality , vex and afflict the consciencious with abominable Tyranny and Cruelty ; I think it is plain that these are a very sutable Object for Divine Fury and Vengeance , that sharp and severe Modification of the Divine Goodness , to act upon . Hyl. Truly this is very handsome , Philotheus , and pertinent , if not cogent . Philoth. But lastly , Hylobares , though we should admit that the whole design of Divine Providence is nothing else but the mere disburthening of his overflowing Goodness upon the whole Creation , and that he does not stand upon the terms of Justice and Congruity , or any such punctilio's , ( as some may be ready here to call them ) but makes his pure Goodness the measure of his dealing with both Men and Angels ; yet I say that it does not at all contradict , but that God may permit Sin in the World , he having the privilege of bringing Light out of Darkness , and the nature of things being such , that the lessening of Happiness in one is the advancement of it in another : As it is in the Motion of Bodies , what agitation one loses , is transferred upon another ; or like the Beams of the Sun , that retunded from this Body are received by another , and nothing is lost . So that in gross the Goodness of God may be as fully derived upon the Creation , though not so equally distributed to particular Creatures , upon his permitting Sin in the World , as if he did forcibly , and against the nature of free Creatures , perpetually keep it out . This is that therefore that I would say , that the Vices of the wicked intend and exercise the Vertues of the just . What would become of that noble Indignation of minde that holy men conceive against wicked and blasphemous people , if there were neither Wickedness nor Blasphemy in the world ? What would become of those enravishing Vertues of Humility , Meekness , Patience and Forbearance , if there were no Injuries amongst men ? What had the Godly whereupon to employ their Wit and Abilities , if they had no enemies to grapple with ? How would their Faith be tried , if all things here below had been carried on in Peace and Righteousness and in the Fear of God ? How would their Charity and Sedulity be discovered in endeavouring to gain men to the true Knowledge of God , if they were alwaies found so to their hands ? Terrestriall Goodness would even grow sluggish and lethargicall , if it were not sharpened and quickned by the Antiperistasis of the general Malignity of the World. There are no generous Spirits but would even desire to encounter with Dangers and Difficulties , to testifie their love to the parties they are much endeared to ; and it is an exceeding great accession to their enjoyments , that they have suffered so much for them . But if the World were not generally wicked for a time , no Soul of man could meet with any such adventure , and the History of Ages would be but a flat Story . Day it self upon this Earth would be tiresome , if it were alwaies Day , and we should lose those chearfull Salutes of the emerging Light , the cool breathings and the pleasing aspects of the Rosie Morning . The Joys and Solemnities of Victories and Triumphs could never be , if there were no Enemies to conflict with , to conquer and triumph over . And the stupendious undertakings of the Saviour of Mankinde , and the admirable windings of Providence in her Dramatick Plot which has been acting on this Stage of the Earth from the beginning of the World , had been all of them stopped and prevented , if the Souls of men had not been lapsed into Sin. And the sweetest and most enravishing Musicall touches upon the melancholized Passions ( so far as I know ) of both men and Angels had never sounded in the consort of the Universe , if the Orders of free Agents had never played out of tune . Nothing therefore of the Divine Goodness seems to be lost , whenas the very Corruption of it , as in a grain of Corn cast into the ground , makes for its encrease ; and what of it is rejected by some , is by the Wisedome of God so unavoidably conveyed upon others . But that it is best that all should partake alike of the Overflowings of God , will , I think , be no less difficult to prove , then that all Subordination of estates and conditions in the world should be taken away , and that God should not have created any of the more vile and contemptible kinde of Creatures , such as the Worm , the Fly , the Frog , and the Mouse . Wherefore it being so disputable a Point , whether it be not in it self as good that there should be those that are rightly called evil and wicked in the World , as that there should be such and such viler or more mischievous Creatures on the face of the Earth , it is an unexcusable piece of Rashness to conclude , that the Permission of Sin is any such Argument against the Goodness of that Providence that guideth all things . For why should she generally force or certainly determine the Faculties of men that are naturally free , and so perpetually keep them off from acting of Sin , whenas Sin it self is so pompously led captive by the power of Righteousness , and by the admirable Wisedome of God serves for the equal advancement of his intended Goodness ? Hyl. Your Reason , or your zealous Eloquence , or both of them jointly , strike so strongly upon my minde , O Philotheus ▪ that I am , whether I will or no , constrained to look upon it as a desperate Doubt or Difficulty , and such as I never hope to be resolved of , Whether , considering the comprehension of all , God's permission of Sin be more becoming his Goodness , or his perpetuall forcible hindering thereof . And therefore the Goodness of Divine Providence being so conspicuous in other things , I think I ought not to call it into question from matters that be so obscure , but to surmize the best . Sophr. Excellently well inferred , Hylobares . Hyl. But there are yet two Scruples behinde touching the Circumstances of this Permission that something gaul my mind , which if Philotheus please to free me of , I shall sleep the quieter this night . Philoth. What are those Scruples , Hylobares ? Hyl. The one is , Why , though it may not prove worth the while for Divine Omnipotency to prevent all Sin in the World by absolutely determining the humane Faculties to the best Objects , that yet , when these Faculties of men are determined to the best Objects , there should not appear a more palpable assistence of the Deity to make the ways of Religion and Godliness more easie and passable to poor toiling Mortals , who are so pittifully tired and wearied out in their pious Prosecutions , that they often forfeit not onely the Health of their Bodies , but even the Soundness of their Minds , and are given over either to miserable Mopedness or Distraction . The other in brief is , The externall Adversitie of the Just , and Prosperity of the Wicked . For in this God does not seem to assist the converted Wills of men so favourably as he may . Philoth. That it is an hard thing for us Mortals , whose abode is in houses of Clay , to arrive to any due pitch of Purity and Goodness , experience does so frequently witness , that it cannot be denied . But that this is no real blemish to the benignity of Providence , if a man look more narrowly into the nature of the thing● he may easily satisfie himself from manifold reasons . For , first , If we had any Modesty in us , we may very well suspect that the Pain and torture we undergoe in the process of our Regeneration is but a just punishment of our former Sins , in which they that stay the longest come out with the greatest Sorrow and di●●iculty . 2. Besides , In other things we hold it not indecorous , that matters of greatest price should be purchased with answerable pains . For what has God given us severall Faculties for , but to employ them to the emprovement of our own good ? 3. Again , By this means of God's acting according to our nature , not by his absolute power in some mighty and over-bearing miraculous way , the Acquisition of the Holy life becomes a Mystery , and men to the great gratification of one another record the Method and , as I may so say , the artifical Process thereof . A thing of greater moment then the finding out the most sovereign Elixir or the Philosopher's Stone . 4. The tiresomeness of the Fight makes the Victory more pleasant and sensible , and the continuance of the Quarrell fixes more deeply upon our spirits an Antipathy against Sin ; and the hardness we finde in winding our selves out of the bondage of Wickedness will more strongly establish us in the Kindgdome of Vertue . 5. It is a meet triall of our Faith and Sincerity , and entire Affection to God. For when we perceive our selves hold on notwithstanding all these Combats and Incumbrances , we are assured in our selves that we are in good earnest , and that we shall at last obtain , if we faint not . 6. And that therefore we ought rather to examine our own Sincerity , then accuse Providence . For if our love to Goodness be sincere , and not lazy and phantasticall , it will hold out with patience ; which Vertue is exercised and increased by these present Trialls . 7. We are also to examine our Faith and opinion concerning God's will and power , whether we think him as well willing as able to help all those that sincerely seek after him ; which is essentially congruous to the Divine Nature and Goodness ; and whether we believe that through his power we may be inabled to get the conquest over all the Enormities of the Animal Life . And if we think God is not so good to his Creature , let us consider whether we could serve the Creature so , if we were in God's stead . If we could , it is the wickedness of our own Nature that has thus infected the Notion of God in us , and so our own evil spirit is our Fury and Devil that at last may chance to drive us into Madness . If we could not deal thus our selves , how foolish a thing is it not presently to collect , that we cannot be more benign then God , and that therefore the fault is in our selves that we are no better ? Moreover we are to consider , that Clearness and Serenity of Minde is not to be had without the forsaking all manner of Sin ; and that if we hope otherwise , it is an Indication of our own Hypocrisie , that we would hold a League with both Light and Darkness at once . And therefore we see as touching religious Distraction , that we our selves may be the causes of it , and that it is but the just result of our own Insincerity . But for down right-Madness proceeding from Melancholy , it is natural Disease , and respects the Physician rather then either the Philosopher or Divine . 8. and lastly , The great Desertions , dark Privations , desperate Temptations , Enfeeblements of Minde and Body , or what-ever other Inconveniences , as they seem to be , occurr in this process towards the due pitch of Regeneration and Newness of life , they very effectually and naturally make for that most precious and truest piece of Piety , I mean Humility ; whereby the Soul is so affected , that she very feelingly and sensibly acknowledges that all the good she does or knows is wholly from God her Maker , and that she is nothing of her self . Wherefore she is just to God , in attributing all to him ; and milde and meek-hearted towards men , even to those that are yet out of the way , being conscious to her self , that the ordering of her ways is not from herself , but that God is her strength and the light of her paths . Wherefore there being such genuine advantages in this slow process of them that move towards what is truly good , and that congruity to our Faculties , and to the nature of the things we seek after , it seems to me as unreasonable that God should use his absolute Omnipotency in making men good in a moment , so soon as they have a minde to be so , as to expect he should make the Flowers suddenly start out of the Earth in Winter , or load the Trees with Autumnall fruit in Spring . Euist. There 's nothing can stand against the power of Philotheus his Reasonings . This first was by far the more difficult Probleme of the two , and how easily has he solved it ? The other , which is the more ordinary , never seemed to me to have the least force in it , since I met with the Story of the Eremite and the Angel. Philop. I pray you what Story is that , Euistor ? Euist. I hope , Philopolis , you would not have me to interrupt Philotheus , by reciting of it . Philoth. By all means let 's hear it , Euistor . I shall not proceed quietly till you have told it . It will at least give me some respite , who have spoken so much already , and it is likely may save me the labour of proceeding any farther on that Subject . Euist. I will not tell it , O Philotheus , but upon condition that you will afterwards proceed as copiously as if I had said nothing . Philop. I will undertake he shall , Euistor . Euist. The Story then in brief is this . That a certain Eremite having conceived great jealousies touching the due Administration of Divine Providence in externall occurrences in the World , in this anxiety of mind was resolved to leave his Cell , and travell abroad , to see with his own eyes how things went abroad in the World. He had not gone half a day's journey , but a young man overtook him and joyn'd company with him , and insinuated himself so far into the Eremite's affection , that he thought himself very happy in that he had got so agreeable a Companion . Wherefore resolving to take their fortunes together , they always lodged in the same house . Some few days travels had over-past before the Eremite took notice of any thing remarkable . But at last he observed that his Fellow-traveller , with whom he had contracted so intimate a Friendship , in a house where they were extraordinary well treated stole away a gilt Cup from the Gentleman of the house , and carried it away with him . The Eremite was very much astonished with what he saw done by so fair and agreeable a person as he conceived him to be , but thought not yet fit to speak to him or seem to take notice of it . And therefore they travel fairly on together as aforetimes , till Night forced them to seek Lodging . But they light upon such an house as had a very unhospitable Owner , who shut them out into the outward Court , and exposed them all night to the injury of the open weather , which chanced then to be very rainy . But the Eremite's Fellow-traveller unexpectedly compensated his Host's ill entertainment with no meaner a reward then the gilt Cup he had carried away from the former place , thrusting it in at the Window when they departed . This the Eremite thought was very pretty , and that it was not Covetousness , but Humour , that made him take it away from its first Owner . The next night , where they lodged , they were treated again with a deal of Kindness and Civility : but the Eremite observed with horrour that his Fellow-traveller for an ill requitall strangled privately a young Child of their so courteous Host in the Cradle . This perplext the minde of the poor Eremite very much ; but in sadness and patience forbearing to speak , he travelled another day's journey with the young man , and at Evening took up in a place where they were more made of then anywhere hitherto . And because the way they were to travell the next morning was not so easie to find , the Master of the house commanded one of the Servants to go part of the way to direct them ; whom , while they were passing over a Stone-bridge , the Eremite's Fellow-traveller caught suddenly betwixt the legs and pitched him headlong from off the Bridge into the River , and drowned him . Here the Eremite could have no longer patience , but flew bitterly upon his Fellow-traveller for these barbarous Actions , and renounced all Friendship with him , and would travel with him no longer nor keep him company . Whereupon the young man smiling at the honest zeal of the Eremite , and putting off his mortal disguise , appeared as he was , in the form and lustre of an Angel of God , and told him that he was sent to ease his minde of the great Anxiety it was incumbred with touching the Divine Providence . In which , said he , nothing can occurr more perplexing and paradoxicall then what you have been offended at since we two travelled together . But yet I will demonstrate to you , said he , that all that I have done is very just and right . For as for that first man from whom I took the gilded Cup , it was a real Compensation indeed of his Hospitality ; that Cup being so forcible an occasion of the good man's Distempering himself , and of hazarding his Health and Life , which would be a great loss to his poor neighbours , he being of so good and charitable a nature . But I put it into the window of that harsh and unhospitable man that used us so ill , not as a Booty to him , but as a Plague and Scourge to him , and for an ease to his oppressed Neighbours , that he may fall into Intemperance , Diseases , and Death it self . For I knew very well that there was that Inchantment in this Cup , that they that had it would be thus bewitched with it . And as for that civil person whose Childe I strangled in the Cradle , it was in great mercy to him , and no real hurt to the Childe , who is now with God. But if that Childe had lived , whereas this Gentleman hitherto had been piously , charitably and devoutly given , his Minde , I saw , would have unavoidably sunk into the love of the World , out of love to his Childe , ●he having had none before , and doting so hugely on it ; and therefore I took away this momentanie life from the Body of the Childe , that the Soul of the Father might live for ever . And for this last fact , which you so much abhorr , it was the most faithfull piece of Gratitude I could doe to one that had used us so humanely and kindely as that Gentleman did . For this man , who by the appointment of his Master was so officious to us as to shew us the way , intended this very night ensuing to let in a company of Rogues into his Master's house , to rob him of all that he had , if not to murther him and his Family . And having said thus , he vanished . But the poor Eremite , transported with Joy and Amazement , lift up his hands and eyes to Heaven , and gave glory to God , who had thus unexpectedly delivered him from any farther Anxiety touching the ways of his Providence ; and thus returned with chearfulness to his forsaken Cell , and spent the residue of his daies there in Piety and Peace . Philoth. It is an excellent good Story indeed , Euistor , and so much to the purpose , that it is plainly superfluous to adde any more words touching this Theme . Philop. But I believe , Philotheus , that neither Euistor nor Hylobares will be so satisfy'd . Euist. For my part , I challenge the performance of your promise , O Philopolis , that the condition upon which I told the Story may be made good to me , namely , That Philotheus be never the briefer in his Satisfaction to Hylobares for my unseasonable Interpellation by this Parabolicall Story . Hyl. And I am of that childish humour , that I do not relish any drink so well as that out of mine own usual Sucking-bottle ; wherefore I expect farther refreshment , Philotheus , from your more nervous Eloquence . Philop. My credit also , Philotheus , is at the stake , if you do not utter your Sentiments upon this Subject . Philoth. But in the mean while , Philopolis , it does me good to observe what fine sense Hylobares speaks in so unmeet a demand , as if strong meat were for babes . Hyl. But strong drink may be for them ; for some give such to Children so soon as they be born . Philop. Nay he is even with you there , Philotheus ; you had better have fallen directly upon the matter without these delays . Philoth. Well then , Philopolis , I will doe so , becaus● you urge me so much 〈◊〉 it , though in my own judgement I think it needless . The Difficulty propounded alwaies seemed to me one of the easiest to be solved , though the most ordinarily complain'd of , I mean , the Impunity and Prosperity of the Wicked , and the Affliction and Adversity of the Good. For first , What is alledged concerning the Impunity of the Wicked is not onely false , but impossible . For how can the Wicked escape Punishment , when Wickedness it self is one of the greatest Penalties ? or how can they be said to be prosperous , who have nothing succeed according to their own scope and meaning ? For every man means well , as Socrates wisely determines ; but it is the perpetuall unhappiness of the Wicked that he does that which is ill . So great is his Ignorance and Impotency , that he cannot reach the mark he aims at ; but wishing the best to himself , as all other men do , yet notwithstanding he really prosecutes that which is worst . And therefore with the wise he can be no Object of Envy , but of Pity . And it is an unmeet thing that any sentence concerning Divine Providence should be carried by the Votes of Fools . When a Drunken man breaks Glass-windows , ravishes women , stabs men in the streets , and does many such Villainies as these , I appeal to you , Hylobares , what Privilege or Prosperity is there in this , ( though he were not to be punished by the Magistrate ) having done that which indeed he had no true minde to doe , but did heartily detest and abhorr when he was sober ? This is the true state of all Wicked men whatsoever ; let their power be never so high , they act like Drunkards or men in a Dream , such things as they will be ashamed of so soon as they are sober or awakened . Sophr. This is the very Philosophy of the Apostle , O Philotheus , What fruit have ye then of those things whereof ye are now ashamed ? Philoth. Now as it is evident , Hylobares , that they are punished in the forfeiture of that high Happiness that consists in the peace and joy of a purify'd Minde , wherein resides the true Knowledge of God , and a living sense of the Comeliness and Pulchritude of Grace and Vertue ; so likewise there is an Infliction of internall Pain to their very Senses . For what Torture can there be greater then that Rack of Pride , those Scorpion-stripes of Envy , those insatiable scorching Flames and Torches of Furies , untamed Lust ? what then strangling Cares , then the severe Sentences of their own prejudging Fears ? what Dungeon more noisome , horrid or dismall , then their suspicious Ignorance , and oppressing loads of surprising Grief and Melancholy ? Again , it is farther manifest that the Wicked are plagued even in this life ; for they are a mutual plague and scourge one to another , and take the office of Executioners and Hangmen by turns . For all the noise of Injury and Injustice in the World is ordinarily nothing else but a complaint that wicked men abuse one another . Wherefore why should it be expected that Divine Providence should forthwith take vengeance of the Executioners of his own Justice ? But for those few Righteous that are in the World , they are bettered by those things that seem to the Idiot and unskilfull the onely Evils that Mortals can fall into . But the Infelicity of the Godly is commonly this , that they will scramble with the men of this World for such things as are the most proper Happiness of those that are wicked . For they fighting with them thus as with Cocks on their own Dunghill , it is no marvell they come by the worst ; for this is their hour and the power of Darkness . Thirdly , It is manifest that the Peace and Impunity of the Wicked is very serviceable for the exercising of the Vertues of the Righteous , whereby they may discern their own Sincerity or Hypocrisie , and discover whether it be the pure Love of Piety that puts them in such a garb , or the desire of the Praise and Countenance of men ; whether the profession of their Faith in God and of future Happiness be formal , or real . For if it be real , what will not they be able to undergoe ? and what an high Cordial must it be unto them , to have an unfeigned sense and belief of that great Compensation they are to receive in the World to come ? Not to mention what a great satisfaction the consciousness of constant Sincerity is to the Soul of a man even in this life also . Wherefore the strokes of the Confusion and unrighteous Disorder in the World do in a manner miss the Righteous , and hit heavy onely there where they should doe , upon the Ungodly themselves . But what reaches those that are deemed more just , they are in all reason and modesty to look upon it as either a Punishment of some Reliques of Vices in them , or as an Exercise of their Vertues , that God may be glorify'd in them . Wherefore if any thing harsh happen to a good man , he will forthwith examine himself if his heart be clean : which if it be not , he is to look upon it as a Chastisement ; if it be , he will bear it and embrace it as a Triall from God , and as an occasion whereby he may glorifie the Power of God in him . But if he doe not thus , it is a sign his heart is not clean , and therefore why should he grumble that he is punished ? Fourthly , That Tyranny , Murther , Perjurie , Blasphemy and exorbitant Lust has been notoriously and exemplarily punished by a kinde of Divine Vengeance , and above all the expectation of men , even in this Life , in severall persons , is so noted in History , that I need name no Instances . But to pursue every Monstrositie of Wickedness with present Punishment here in this World , were not to make men good , but to hinder the wicked from mischieving and scourging one another , and from exercising the Vertues of the righteous . Fifthly , In that Wickedness is not so constantly and adequately punished in this Life , there is also this Convenience in it , That it is a shrewd Argument to any indifferent person that understands the Nature and Attributes of God , that there is a Reward to come hereafter in the other Life . To all which I adde in the last place , that the affairs of this World are like a curious , but intricately-contrived , Comedy , and that we cannot judge of the tendency of what is past or acting at present before the entrance of the last Act , which shall bring in Righteousness in triumph : who though she has abided many a brunt , and has been very cruelly and despightfully used hitherto in the World , yet at last , according to our desires , we shall see the Knight overcome the Giant . And then I appeal to you , Hylobares , whether all things have not been carried on according to the natural Relish of your own Faculties . For what is the reason we are so much pleased with the reading Romances and the Fictions of Poets , but that here , as Aristotle says , things are set down as they should be , but in the true History hitherto of the World things are recorded indeed as they are , but it is but a Testimony that they have not been as they should be ? Wherefore in the upshot of all , if we shall see that come to pass that so mightily pleases us in the reading the most ingenious Plays and Heroick Poems , that long afflicted Vertue at last comes to the Crown , the mouth of all Unbelievers must be for ever stopped . And for my own part , I doubt not but that it will so come to pass in the last Close of the World. But impatiently to call for Vengeance upon every Enormity before that time , is rudely to overturn the Stage before the entrance into the fifth Act , out of Ignorance of the Plot of the Comedy , and to prevent the solemnity of the general Judgement by more petty and particular Executions . These are briefly the six Heads , Hylobares , which I might have insisted upon to clear Providence from this last Allegation , had there been any great Difficulty in the matter . Hyl. What you have already intimated , Philotheus , from these six Heads , and Euistor suggested by that handsome Parable , has , I must confess , so fully satisfy'd me in this last Point , that it makes the Difficulty look as if it had been none at all . Philop. In this last Point , Hylobares ? that 's but one Point . But I pray you ingenuously declare how much at ease you finde your self touching the other Difficulties you propounded . Hyl. Very much , I 'll assure you , Philopolis , touching all of them for the present . But what dark clouds may again overcast my minde by our next meeting , I cannot divine aforehand . But you shall be sure to hear of it , if any thing occurr that dissettles me . In the mean time I am sure I finde my self in a very gay and chearfull condition . Philop. We may then very seasonably adjourn this Meeting , O Cuphophron , to six a clock to morrow in the afternoon . Cuph. I shall then be again very happy , O Philopolis , in my enjoyment of so excellent Company . In the mean time my Service to you in this Glass of Wine ; for I think neither you nor any one else has drunk since they came hither , they have been so intent upon the Discourse . Philop. It is utterly needless this Summer-time , O Cuphophron . Cuph. It is very convenient to drink one Glass , to correct the Crudities of the nocturnall Air and Vapours . This therefore is truly to your Good health , O Philopolis . Philop. Well , since it must be so , I thank you kindely , Cuphophron . Hyl. Nay , Gentlemen , if you fall a-drinking , I may well fall a-whistling on my Flagellet . Cuph. What , do you mean to make us all Horses , to whistle us while we are a-drinking ? Hyl. Nay , Cuphophron , I whistle that you may drink , and all little enough to make Philotheus , Bathynous and Sophron to take off their Glasses . Bath . I believe Hylobares his Whistling may have a more symbolicall meaning in it then we are aware of , and intimate to us that Eating and Drinking are acts common to us with the Beasts . Philop. Be if so , Bathynous , yet these acts are sometimes necessary for men also . Nor is it inconvenient to drink to my next neighbour Philotheus , not onely to fortifie him against the nocturnall Vapours , but likewise to recruit his Spirits , which he may have over-much expended in his long and learned discourses . Philoth. The fresh Air , Philopolis , moistened with the Moon-shine , as Cuphophron noted , is as effectual to that purpose , if I had been at any such expense . Philop. But this Glass of Wine will help to correct the Crudity of that moisture : wherefore my Service to you , Philotheus . Philoth. I thank you heartily , Philopolis , I will pledge you . Philop. It is very good Wine . Philoth. I shall commend it the more willingly to Bathynous , a little to warm and chear his thoughtfull Melancholy . Bathynous , my Service to you . Bath . Your Servant thanks you , Philotheus . Philoth. I perceive Philopolis has a very judicious Tast. Bath . It is ordinarily the pure effect of Temperance to have so . But yet my palate is something more surd and jacent . However I will trie . I promise you it seems to me very good , Philotheus , and such as Cato himself would not refuse a Cup of : which makes me with the more assurance drink to my next neighbour , even to Sophron , to chear him after his conceived Fears and Affrights touching the Success of this Dispute concerning Providence . Sophr. The good Success , Bathynous , chears me more then all the Wine in Athens can do . And therefore not so much to be cheared , as out of my present Chearfulness , I will , readily pledge you one cup. For Sobriety is not in drinking no Wine at all , but in drinking it moderately . Bath . Well , my Service to you then , Sophron. Sophr. I thank you , Bathynous . Euist. But certainly , if my memory fail me not , Cato , as grave as he was , would drink more Cups of Wine then one at a time . Sophr. Nor do I think that moderate Drinking consists in one Cup , but in drinking no more then is for the Health of both Soul and Body . And one Glass will serve me for that end at this time . Euist. Your Definition is very safe and usefull , I think , O Sophron. Sophr. And therefore my singular respects to you , Euistor , in this single Glass of Wine . Cuph. See the virtue of good Canarie , the mere steam of whose volatil Atoms has so raised Sophron's phancie , that it has made him seem for to offer to quibble before the Glass has touched his lips . Sophr. It is marvellous good Wine indeed . I warrant you , Euistor , this will rub up your memory to the purpose , if the recalling how many Cups grave Cato would take off at a time , may warrant our drinking at any time more then is needfull or convenient . I pray you tast it . Euist. I thank you , Sophron , I should willingly pledge you , though it were in worse liquour . They have all of them had each man his Glass but Hylobares , but have excogitated such pretty pretences to accost them they drank to , that I finde I need to have my wit rubb'd up as well as my memory , to hold on this ingenious humour . Cuph. Do not you observe , Euistor , how studiously Hylobares has play'd the Piper all this time ? Take your Cue from thence . Euist. Hylobares , not to interrupt you , my humble Service to you in a Glass of Canarie , to wet your whistle . Hyl. I thank you kindly , Euistor ; but I profess I was scarce aware what I did , or whether I whistled or no. Philop. Methinks those Airs and that Instrument , Hylobares , seem too light for the serious Discourse we have had so many hours together . Hyl. But I 'll assure you , Philopolis , my thoughts were never more serious then while I was piping these easie Airs on my Flagellet . For they are so familiar to me , that I had no need to attend them , and my minde indeed was wholly taken up with Objects sutable to our late Theme . And even then when I was playing these light Tunes , was I recovering into my memory , as well as I could , some part of a Philosophick Song that once I had by rote , ( both words and tune and all ) which has no small affinity with the Matters of this day's Discourse . Philop. It is much , Hylobares , you should be able to attend to such contrary things , so light and so serious , at one and the same time . Hyl. That 's no more , Philopolis , then Euistor did in his Story of the Angel and the Eremite . For I look upon the twisting of a man's Mustachio's to be as slight and triviall a thing as the playing on the Flagellet . And yet I believe he was at it at least twenty times with his fore-finger and his thumb in his rehearsing that excellent Parable , though his Minde , I saw , was so taken up with the weightiness of the sense , that his aspect seemed as devout as that of the Eremite , who was the chief Subject of the Story . Euist. I pray you , Hylobares , take this Glass of Wine for a reward of your abusing your Friend so handsomely to excuse your self , and see if it be so good for the rubbing up the memory as Sophron avouches it . For then I hope we shall hear you sing as attentively as you have regardlesly whistled all this time . Hyl. The Wine is very good , Euistor , if it be as good for the Memory . But I believe I had already recalled more of those Verses to minde then what is convenient to repeat at this time . Philop. I prithee , Hylobares , repeat but them you have recalled to memory ; it will be both a farther ratification of this unthought-of Experiment , and a sutable Close of the whole day's Discourse . Hyl. Your desire is to me a command , Philopolis ; and therefore for your sake I will hazard the credit of my Voice and Memory at once . Where 's now the Objects of thy Fears , Needless Sighs and fruitless Tears ? They be all gone like idle Dream Suggested from the Body's steam . O Cave of Horrour black as pitch ! Dark Den of Spectres that bewitch The weakned Phancy sore affright With the grim shades of grisly Night ! What 's Plague and Prison , loss of Friends , War , Dearth , and Death that all things ends ? Mere Buglears for the childish minde , Pure Panick Terrours of the blinde . Collect thy Soul into one Sphear Of Light , and 'bove the Earth it bear ▪ Those wilde scattered Thoughts , that erst Lay loosely in the World disperst , Call in ; thy Spirit thus knit in one Fair lucid Orb , those Fears be gone , Like vain Impostures of the Night , That fly before the Morning bright . Then with pure eyes thou shalt behold How the First Goodness doth infold All things in loving tender Arms ; That deemed Mischiefs are no Harms , But sovereign Salves , and skilfull Cures Of greater Woes the World endures ; That Man 's stout Soul may win a state Far rais'd above the reach of Fate . Power , Wisedome , Goodness sure did frame This Universe , and still guide the same . But thoughts from Passions sprung deceive Vain mortals . No man can contrive A better course then what 's been run Since the first Circuit of the Sun. He that beholds all from an high Knows better what to doe then I. I 'm not mine own : should I repine If he dispose of what 's not mine ? Purge but thy Soul of blinde Self-will , Thou straight shalt see God does no ill . The World he fills with the bright Rays Of his free Goodness . He displays Himself throughout : Like common Air That Spirit of Life through all doth fare , Suck'd in by them as vital breath Who willingly embrace not Death . But those that with that living Law Be unacquainted , Cares do gnaw ; Mistrusts of Providence do vex Their Souls and puzzled mindes perplex . These Rhythms were in my minde , Philopolis , when the Flagellet was at my mouth . Philop. They have an excellent sense in them , and very pertinent to this day's Disquisitions . I pray you whose Lines are they , Hylobares ? Hyl. They are the Lines of a certain Philosophicall Poet , who writes almost as hobblingly as Lucretius himself ; but I have met with Strains here and there in him that have infinitely pleased me ; and these , in some humours , amongst the rest . But I was never so sensible of the weightiness of their meaning as since this day's discourse with Philotheus . Philop. Well , Hylobares , if you ruminate on no worse things then these while you play on your Flagellet , it will be an unpardonable fault in me ever hereafter to disparage your Musick . Euist. I think we must hire Hylobares to pipe us to our Lodgings , else we shall not finde the way out of Cuphophron's Bower this Night , as bright as it is . Hyl. That I could doe willingly , Euistor , without hire , it is so pleasing a divertisement to me to play on my Pipe in the silent Moon-light . Philop. Well , we must abruptly take leave of you , Cuphophron , and bid you Good night : Hylobares is got out of the Arbour already , and we must all dance after his Pipe. Cuph. That would be a juvenile act for your Age , Philopolis . Philop. I mean , we must follow his example , and betake our selves homewards ; for it is now very late . Was it a delusion of my sight ? or did there a Star shoot obliquely as I put my head out of the Arbour ? Bath . If the Dog-star had been in view , one would have thought him in danger from Hylobares his charming Whistle . Euist. No Hags of Thessaly could ever whistle the celestial Dog out of the Sky , Bathynous . Cuph. How sublimely witty is Euistor with one single Glass ? Euist. Good night to you , dear Cuphophron . Cuph. Nay , I will wait on you to your Lodgings . Philop. By no means , Cuphophron ; we will leave you here in your own house ; unless you will give us the trouble of coming back again with you . Cuph. Good night to you then , Gentlemen , all at once . Philop. Good night to Cuphophron . The End of the Second Dialogue . THE THIRD DIALOGUE . Philotheus , Bathynous , Sophron , Philopolis , Euistor , Hylobares , Cuphophron . Sophr. WHat tall Instrument is this , O Cuphophron , that you have got thus unexpectedly into your Arbour ? Cuph. The tallness discovers what it is , a Theorboe . I observing yesternight how musically given the Company was , in stead of Hylobares his Whistle , ( which is more usually play'd upon before Bears or dancing Dogs then before Philosophers or Persons of any quality ) have provided this more grave and gentile Instrument for them that have a mind to play and sing to it , that so they may , according to the manner of Pythagoras , after our Philosophicall Dissertations , with a solemn Fit of Musick dismiss our composed mindes to rest . Sophr. You abound in all manner of Civilities , Cuphophron : But do not you play on this Instrument your self ? Cuph. No , alas ! it is too tall for me , my Fingers will not reach the Frets . But sometimes with a careless stroak I brush the Gittar , and please my self with that more easie Melody . Hyl. And it would please any one living to see Cuphophron at that gracefull Exercise , so as I have sometimes taken him ; He is so like the Sign at the other end of the Street . Cuph. This Wag Hylobares , I dare say , means the Sign of the Ape and the Fiddle . This is in revenge for the disparagement I did his beloved Syrinx , the Arcadian Nymph . Philop. I never heard that Hylobares had any Mistress before . Hyl. This is nothing , Philopolis , but the exaltedness of Cuphophron's phancy and expression ; a Poeticall Periphrasis of my Flagellet , which in disparagement before he called a Whistle . Philop. But your imagination has been more then even with him , if he interpret you aright . Let me intreat you of all love , Hylobares , to suppress such light and ludicrous Phancies in so serious a Meeting . Hyl. I shall endeavour to observe your commands for the future ; O Philopolis , but I suspect there is some strange reek or efflux of Atomes or Particles . ( Cuph. Of Particles , by all means , Hylobares , for that term is more Cartesian . ) Hyl. Which fume out of Cuphophron's body , and infect the air with mirth , though all be not alike subject to the Contagion . But for my self , I must profess , that merely by being in Cuphophron's presence I find my self extremely prone to Mirth , even to Ridiculousness . Philop. As young men became disposed to Vertue and Wisedome merely by being in the company of Socrates , though he said nothing unto them . Cuph. And I must also profess that Hylobares is not much behinde-hand with me . For I can never meet him , but it makes me merry about the mouth , and my heart is inwardly tickled with a secret joy . Which , for the credit of Des-Cartes's Philosophy , I easily acknowledge may be from the mutuall recourse and mixture of our exhaled Atomes , or rather Particles , as Cartesius more judiciously calls them : for these Particles are not indivisible . Some also are ready to quarrel one another at the first meeting , as well as Hylobares and I to be merry : and you know some Chymicall Liquours , though quiet and cool separate , yet mingled together will be in such a ragefull Fermentation , that the Glass will grow hot to the very touch of our Fingers . Euist. This is learnedly descanted on by Cuphophron : but , by the favour of so great a Philosopher , I should rather resolve the Probleme into some Reason analogous to that of those Seeds which Solinus says the Thracians at their Feasts cast into the fire , the fume whereof so exhilarated their spirits , that they were no less merry then if they had drank liberally of the strongest Wines . Hyl. Pomponius Mela also relates the same of them . But nothing , methinks , illustrates the nature of this Phaenomenon better then that Experiment of a certain Ptarmicon , ( Seed or Powder , I do not well remember ) which cast secretly into the fire will unexpectedly set the company asneezing . Suoh I conceive to be the hidden Effluvia of Cuphophron's Complexion , which thus suddenly excites these ridiculous Flashes of my ungovernable Phancy , to the just scandal of the more grave and sober : Which Extravagance I must confess is so much the more unpardonable to my self , by how much my own minde has been since our last Meeting more heavy-laden with the most Tragicall Scenes that are exhibited on this terrestriall Globe ; which endeavour to bear against all those ponderous Reasons , those dexterous Solutions and solid Instructions which Philotheus yesterday so skilfully produced in the behalf of Providence . Philop. Why , what remains of Difficulty , Hylobares , either touching the Natural or Moral Evils in the World ? Hyl. Touching the Natural Evils , Philopolis , I rest still pretty well satisfy'd ; and in that general way that Philotheus answered touching Moral Evils , his Solutions seemed to my Reason firm enough : but when in solitude I recounted with my self more particularly the enormous Deformities and Defects that every-where are conspicuous in the Nations of the Earth , my Phancy was soon born down into a diffidence and suspicion , that there is no such accurate Providence ( as Philotheus contends for ) which does superintend the affairs of Mankinde . Bath . That is to say , Hylobares , After that more then ordinary Chearfulness raised in your spirits by your re-acquaintance with those many and most noble Truths that Philotheus recovered into your mind , ( by his wise discourse ) at which the Soul of man , at her first meeting with them again , is as much transported , as when two ancient friends unexpectedly meet one another in a strange Countrey , as Iamblichus somewhere has noted , I say , after this more then usual transport of Joy , your spirits did afterward as much sink and flag , and so Melancholy imposed upon your Phancy . But there is no fear , things having succeeded so well hitherto , but Philotheus will revive you , and dissipate these Clouds that seem so dark and dismall to your Melancholized Imagination . Hyl. I believe you will more confidently conclude it Melancholy , Bathynous , when you have heard what an affrightfull puzzle one thing then seemed to me . Bath . I pray you , Hylobares , propound it to Philotheus . Hyl. Well , I shall , Bathynous , and it is briefly this ; How squalid and forlorn the World seemed to me by reason there are so very few Philosophers in it . For the rest of Mankinde seemed to me little to differ from Baboons or Beasts . Cuph. O Hylobares , how dearly could I hug thee for this meditation ! This is a Consideration framed after the Sentiments of my own heart . It is a thing I have often in secret bewailed the World for even with tears , I mean , for the paucity of Philosophers ; and then most of all , that amongst these few there should be so very few pure and thorough-paced Cartesians . These serious thoughts in private have afflicted my heart very sore . Philoth. I pray you , Cuphophron , be of good comfort , and you , Hylobares , let not this Scene seem so Tragicall to you . For it is a great question , whether the Philosophers be not more ridiculous , then they , that are accounted none , deplorable or contemptible . Besides , why is this to be charged upon Providence , that there are so few ? The Book of Nature lies open to all , and the generality of men have wit for observation : But it is their own fault , that they had rather please their Senses then exercise and improve their Reason . But admit that few are born to Philosophy , yet all in a manner are born to far better matters : that is to say , It is in the power of every man to be Religious , Iust , and Vertuous , and to enjoy the wholesome Pleasures of the Animal life in a pious and rational way . Wherefore there being so short a cut every-where to Prudence and Religion , ( if a man be sincere and faithfull , ) I see not how any one is excluded from the most substantial Happiness humane Nature is capable of . But for other Knowledge , if it were every man's , it were scarce the enjoyment of any man. But the confident Ignorance of the rude and the unexpected Paradoxicalness of the skilfull do fitly furnish out the Stage of things , and make more for the sport and pleasure of life , and enhance the price and compensate the labour of finding out or apprehending the more abstruse Theories in Philosophy . But this peculiar Philosophicall Happiness is but a very small accession to that Moral Happiness which is common to all men , if they be not wanting to themselves ; as , To be loyall to a man's Prince , To be true to his Religion so far as it is true , To deal faithfully with all men , To be kinde to his Neighbors , To relieve the oppressed , To be an hearty lover of God and of the whole Creation . A man thus affected , and armed with so much Prudence as not to deny or assert any thing beyond his clear comprehension and skill in speculative matters , but to admire and adore the ineffable Wisedome of his Creatour , this man , I say , is a more complete , perfect and unexceptionable person , and more solidly happy , then any Philosophers I know that have left their Writings to the World as a lasting Testimony of their Wit , Des-Cartes himself not excepted ; whose gross Extravagancies ( such as making Brutes mere Machina's , the making every Extension really the same with Matter , his averring all the Phaenomena of the World to arise from mere Mechanicall causes ) will be more stared upon and hooted at by impartial Posterity , then any other pieces of wit he may have light on can be admired or applauded : Which hazard those that adhere onely to Vertue and true Piety are alwaies secure from . Hyl. What think you of this , Cuphophron ? Cuph. With Philotheus his leave , I think the Cartesian Philosophy a very fine thing for all this . What think you , Hylobares ? Hyl. I think Philotheus has spoken in the main very solidly and home to the purpose , and that the Prudent vertuous man is far a more noble and goodly spectacle then any Philosophicall Knight-errant whatsoever . If he can blow away the rest of those Mists and Clouds that sit upon my mind with like facility , I hope I shall be in an utter incapacity of raising the least doubt concerning Providence for the future . Philop. Try what Philotheus can doe , Hylobares . Propound to him the rest of your Difficulties . Hyl. The rest of my Difficulties , O Philotheus , arise from the view of the Manners and Religions of the barbarous Nations , such as they are described in History , and which indeed are such , so sordid and ridiculous , so horrid and enormous , that they would even force a man's Phancy into a distrust that in those Nations Divine Providence has quite forsaken the Earth . For if she cast her eye upon them , why does she not either reform them , or confound them and destroy them ? Philoth. That the face of things , in some parts of the barbarous Nations especially , looks very durtily and dismally , I cannot but acknowledge : but the Causes being found out , Admiration ought to cease . For that Mankinde is in a lapsed condition it cannot be denied , nor that a great part of the invisible Powers are sunk into the Animal life with them . Now that which is the most high and powerfull in the Animal life will not let its hold goe so long as it can hang on . Whence the most Active Spirits in this Region get the Dominion over the more Passive , and the Kingdome of the Prince of the Air has proved very large over the Nations of the Earth , they being so deeply lapsed and immersed into the Animal Nature . Wherefore we cannot expect but that both the Rulers and the ruled having fallen from the holy Light and the Divine benignity of the Aethereall nature , that the effects of that Government and the garb of their Manners should be cruel , squalid , deformed and ridiculous ; a judicious sense of true Pulchritude and Decency not being able to reside in so dark and distempered Complexions , and their envious Guardians caring more to tyrannize over them and to make sport with them , then to spare them or to be true Guides to them in any thing . All therefore that can be done is , to mitigate as well as we can the sad horrour and mad aspect of this strange Theatre , which strikes the Phancy so strongly and so harshly . For the wound , by your own proposall of the Difficulty , Hylobares , I perceive reaches no farther then the Phancy ; which is an intimation the better parts of your Minde stand sound . And there is another passage I noted , which I shall make use of for the cure of your Phancy also , viz. That this squalid Face of things is onely in those barbarous Nations : wherein there is imply'd a tacit concession that the civilized parts of the World are at least passable . Hyl. I must confess it seems to import so much . Philoth. And the Christian World most of all . Hyl. One would think so , Philotheus . Philoth. Wherefore to satisfie your Reason and quiet your Phancy , if any of us shall shew that either there is no great hurt in such Customs of the barbarous Nations that seem strange and uncouth to us , or that we our selves have something analogous to them , much of this surprizing horrour and astonishment will be taken off . Hyl. I hope so . Philoth. In the mean time it is worthy the noting in general , That there being this Lapse in mankinde , it is far better that their Obliquities and Deformities in Manners and Religion be very much varied , then that they should be every-where one and the same . For that would make Transgression look more like a due and settled Law of Life and firm Reason : But now the freeness of the internal spirit of man , that is so active and reflective , having broken the Animal Life into such varieties of Fooleries and Vanities , whether National , Provincial or Personal , we become a mutual Theatre one to another , and are in a better capacity of censuring what is evil in our selves by reflecting upon others ; the Deformities we espie in others being nothing else but a reprehensive Parable touching our selves . For the whole Mass of mankinde is like a company fallen asleep by the Fire-side , whom some unlucky Wag has smutted with his sooty and greazy fingers , and when they awake , every one laughs at the false Beards and antick strokes in other mens Faces , not at all thinking of his own . But assuredly it is a very easie intimation to him to reflect upon himself , and to look into the Glass whether he be not smutted also . Wherefore seeing there must be Faults in the world , methinks it is more agreeable to Reason and Providence , that there be a Variation of them , though the strangeness thereof surprises us , then that the Jar should be alwaies on the same String ; that Folly and Wickedness may not seem familiar to us in every place we meet with it , but that we may be astartled at the new and unexpected guizes thereof in others , and thereby take occasion to examine if we have nothing akin to it in our selves . This may be said in general , Hylobares , but to particulars no answer can be returned , till you propound them . Hyl. That I shall doe as they occur to my mind ; but I must implore the aid of Fuistor where I am at a loss . The first brutish and barbarous Custome that occurrs is the going stark naked , as some Nations do , if my memory fail me not . Euist. The Inhabitants of the West-Indies did so , as Americus Vesputius reports . And Paulus Venetus relates the same of the Abraiamim in the Kingdome of Lae. Again , in the West-Indies particularly the Maids of Venesuella are said to goe as naked as they were born . Philoth. I do not deny but that some Nations may goe stark naked , as questionless there may be many with little or no Covering on them , the parts of Modesty excepted : but as to these latter , that this is any such Flaw in Providence , I understand not . For the Clemency of the Clime under which these people live , the goodly Structure of their Bodies , the true Shape and Symmetry of Parts , their prodigious Agility , Strength , and Nimbleness in Running , Swimming and Dancing , their freedom from care of providing , and the trouble of putting on and putting off their Garments , their long Lives , unwrinkled Skins , easie Child-birth , virgin-like Breasts , and unsophisticated Venery , the imposture and gullery of fine Clothes , ( like pernicious Sauce ) never begetting in them a false appetite , nor administring occasion of Lascivious phancies ; I say , these are so considerable Concomitants of the Nakedness of these people , ( which Historians joyntly take notice of ) that it may not onely apologize for this seeming Barbarity , but put us to a stand whether they be not either more rational or more fortunate in this Point then the Civilized Nations . I am sure , some Sects of the Civilized World look upon it as a piece of Perfection to imitate them , if not to out-doe them , as the Adamites and such like . And those two severer Sects of Philosophers , the Stoicks and Cynicks , will abett them in it , who contend there is no Turpitude in any thing but Sin ; from which they willingly acquit the works of God and Nature . That more general shame in mankinde , of having their more uncomely parts seen , is undoubtedly an indication by God and Nature , that we are born to higher and more excellent things then these corporeall pleasures . But to be ashamed to be naked , and yet not to forbear those Sins that this Shame was intended a Bar to , such as Whoredome , Adultery and Sodomie , is to turn their Clothing into Cloaks of Hypocrisie , and to be but Apes and Satyrs still in green Coats . This is a tast of what may be said touching such uncouth Spectacles . But it would be too laborious a task for me , Hylobares , to answer every particular you may produce . I had rather employ my thoughts , while you are proposing them to others , in finding out some summary Answer to all , upon a ●uller view of your Allegations , or Euistor's Relations . Philop. Philotheus makes but a reasonable motion , Hylobares . Give him some respite , and propound your Particulars in common to all , or any that are ready to answer . Cuph. A very good motion , Philopolis . Hyl. The next then , Cuphophron , shall be touching the ridiculous Adornings or Deckings of the Barbarians . The embroidering of their Skins with Flowers , Stars , Birds , and such like pleasant Figures , this indeed has as little hurt in it as that kind of work in Womens Petticoats . But the painting of their Skins with Serpents and ugly Beasts , as the Virginians are said to doe , how vilely must that needs look ? Cuph. That 's a slight business , Hylobares , if you consider the design , which I suppose is to make them look more terrible of aspect ; a thing that seems to be affected in the Civilized parts of the World , many Families bearing Coats of Arms wherein are seen as venemous and poisonous Monsters . Not to adde how general an Humour it is amongst men , to desire Power more then Goodness , and to be feared rather then to be loved . Euist. But what say you , Cuphophron , to the Gentry of Calecut , who stretch their Eares as low as their Shoulders , that they may be large enough to be laden with variety of rich Jewells ? Cuph. I say it is not so unhandsome , it may be , Euistor , as unsafe , unless they be well guarded . It is a ●air invitation to have them effectually pulled by the Eares , to the hazard of their Eares and Jewells at once . Euist. Indeed I think so too , Cuphophron . But what shall we think of the Tartars and Maldives cutting off all their Hair of the upper Lip ? Cuph. Why , Euistor , I think it an excellent way for the more cleanly drinking , and supping of their Potage . Euist. But is it not very ridiculous in the Virginians , to cut away half of their upper and lower Beards , and leave the other half behind ? Cuph. It is not , I must confess , so sightly . But who knows but that there may be some usefulness of it , as in the Amazons cutting off their right Breasts , the better to draw their Bow and Arrow ? It may be also , when they take Tobacco , they slaver on the shorn side of their Chin. Euist. But O the beauty of black Teeth , the affected Ornament of the Inhabitants of Venesuella ! Cuph. And so it may be , for ought we know , as lovely as black Hair and black Eyes and Eye-brows : a black Sett of Teeth would fit excellently well with these . For my part , I know not whether Jet or Ivory looks more pleasantly ; either , methinks , looks more handsomely then a row of Teeth as yellow as Box , which is the more ordinary hue of our Europeans . Euist. But the Laws of Miction amongst those of the West-Indies is a pitch of Slovenliness beyond all Cynicism , the men and women not sticking to let fly their Urine even while they are conversing with you . Cuph. That is very consequentially done , Euistor , to that simple Shamelesness of being stark naked . For it is those Parts , rather then any Loathsomeness in the liquour that proceeds from them , ( which is both wholesome to be drunk in sundry cases , and many times pleasant to the smell ) that require secrecy in that Evacuation . Wherefore there seems more of Iudgement then Sottishness in this Custome , unless in the other Exoneration they use the like Carelesness . Euist. Cautious beyond all measure . No Miser hides his Bags of muck with more care and secrecy then they endeavour to unload themselves of that Depositum of Nature . They are very Essenes in this point of Cleanliness , O Cuphophron . Cuph. Why , this makes amends for the former : I thought they would easily smell out the difference . Hyl. Methinks , Euistor , you ask a little out of order . The present Theme is the Deckings of the barbarous Nations . But you see Cuphophron is excellently well appointed for all . Cuph. An universalized spirit , a Soul throughly reconciled to the Oeconomie of the World , will not be at a loss for an Apology for any Phaenomenon . Euist. There are far harder then these to come , O Cuphophron . But I will onely give one step back touching Ornaments . Is not that Bravery which Americus Vesputius records in his Voiage to the New-found-world very ghastly tragicall ? For he saies sundry of those Nations had quite spoiled their Visages , by boring of many great Holes in their Cheeks , in their Chaps , in their Noses , Lips and Ears ; and that he observed one man that had no le●s then seven Holes in his Face , so big as would receive a Damask prune . In these they put blew Stone , Crystall , Ivory , or such like Ornaments . Which I the easilier believe to be true , having spoke with those my self that have seen Americans with pieces of carved Wood stuck in their Cheeks . Sophr. Cuphophron scratches his head as if he were something at a loss . In the mean time , Euistor , take this ●ill Cuphophron has excogitated something better . That which is rare ( we know ) is with all Nations precious , and what is precious they love to appropriate and transferr upon themselves as near as they can : whence rich men eat many times not what is wholesomest , but the hardest to be got . So if there be any thing more costly then another , they will hang it on their Bodies , though they cannot put it into their Bellies , such as their Ear-rings and Jewells . But these Barbarians seem to exceed them in the curiositie of their application of these Preciosities , they fully implanting them into their very Flesh , as if they were part of their natural Body . Hyl. Well , Sophron ; but how rude and sottish are they in the mean time , that they thus cruelly wound their poor Carcases to satisfie the folly of their Pride and Phancy ? Sophr. But the boring of the Face and the slashing of the Skin I believe will prove more tolerable , then the cutting and piercing of the Heart with Care and Anxiety , which the Pride of more civilized places causes in men of high Spirits and low Fortunes . Besides , Hylobares , it may be our ignorance to think they undergoe so much Pain in the prosecution of these phantastick humours . For these Holes and Slashes may be made in their Bodies when they are young , like Incisions on the Bark of a tree or a young Pumpion , that grow in bigness with the growth of these Plants . And how safely and inoffensively such things may be practised on young Children , the wringing off the Tails of Puppets , and Circumcision of Infants used by so many Nations , are sufficient examples . Cuph. I thank you for this , Sophron ; some such thing I was offering at , but you have prevented me . Proceed , Euistor or Hylobares , whether of you will. Hyl. I prithee , Euistor , puzzle Cuphophron , if you can , touching the Political Government of the Barbarians . Euist. Does not that seem marvellous brutish , O Cuphophron , that in some places they had no Government at all , as in Cuba and New Spain , whose Inhabitants went naked , acknowledged no Lord , but lived in common Liberty , as Cosmographers witness ? Cuph. Is that so unreasonable or brutish , O Euistor , that those that are not burthened with the incumbrance of Riches should neglect the use of Laws ; the chiefest Controversies amongst men arising concerning Honours and Wealth , those two great incitements to Injustice ? Wherefore those Barbarians seem so far from any Degeneracy in this , that they rather resemble the Primevall Simplicity of the Golden Age , where there was neither Judge nor Gaoler , but common Liberty prevented all occasions of Injury . Here Adultery was found impossible , there being onely difference of Sexes , no distinction of the married and unmarried state , or appropriation of any single Female to one solitary Man. Which some eminent Sages of Greece ( to omit the suffrage of some of the more spiritually-pretending Sectaries of this present Age ) have look'd upon as a special part of the most perfect platform of a Commonwealth their wisedom could excogitate . Assuredly the power of Nature is so wire-drawn through so many ceremonious Circumstances , of Parentage , of Portion , of Alliances , and then so fettered and confined by the religious tie of Marriage , whether the parties can well hit it or no , that her vigour is very much broken , the Generations of men weakned , and their days shortened , in most parts of the Civilized World : whenas those Tenants in common you speak of seldome are sick , and ordinarily live to an hundred and fifty years , as I have read in Historians . So that the confinements of the Law of Marriage seem instituted for the good of the Soul rather then the health and strength of the Body . But outward Laws not reaching adulterous Affections , the Hypocrisie of the Civilized Nations has made them too often forfeit the sincere good of both Grace and Nature at once . Sophr. This is smartly , but madly and surprizingly , spoken , Cuphophron , and more like a Poet or Philosopher then like a Christian. Cuph. This is nothing against the Sanctity of the Laws of Christianity , which undoubtedly are infinitely above not onely the Lawlesness , but the best Laws of other Nations . But forasmuch as I finde my self as it were Advocate-general of the Paynims , I must plead their Cause , and make their Case look as tolerable as I can . Bath . Which you do , Cuphophron , over-Lawyer-like , supporting your Clients without any regard to the Truth , while you impute the Health and Longaevity of these Barbarians to their promiscuous Venerie , rather then to their ranging abroad in the open Air , to their Fastings and Huntings , and other Hardships of life . But I have interrupted Euistor . Euist. I pray you then , Mr. Advocate , what say you to that Custome of the West-Indians , who offer their Wives or Daughters to a Stranger in token of Friendship and Hospitality ? Of the Bridegroom his not lying with his own Bride the first night , but some other of the like quality ? Of the King of Ca●ecut , in the East-Indies , his not lying with the Queen the first night , but one of the Priests , who has five hundred Crowns for his Pains , as you may reade in the Voiage of Ludovicus Patritius ? What to the Custome of the Province of Camul belonging to the Great Cham , where the Master of the house , in an high strain of Hospitality , commits his Wife and his whole Familie to the Stranger , to use his Wife and all he has with the same liberty himself doth ; and that his Enjoyment may be entire , quits his house for the time , that the Stranger may seem to have no Corrival ? as Paulus Venetus relates . Cuph. This is marvellous pretty , Euistor . But I conceive the Custome comes from hence , in that they take Marriage to be no part of Religion , but of Nature , and look upon their Wives merely as the best Chattel they have , and therefore in an high strain of Friendship offer them to be enjoy'd by their Friends . In which kind Simplicity the Camulites seem to exceed all the rest . Euist. But what think you of the Priest of Calecut , Cuphophron ? Cuph. I think that his lying with the Queen the first night pretends to an auspicious Consecration of her Womb to future Fertility ; and that his five hundred Crowns are a reward of this religious performance . Euist. But it is a strange act of Religion , to lie with another man's Wife . Cuph. The direction of the Intention , Euistor , is all in all . The Priest does not intend to commit Adultery , but to consecrate the Womb. But what blemish is this in Providence , that Paynim-Priests are as crafty as some of the Christian , who upon Spiritual Pretences too often promote an Interest of the World and the Flesh , as these Calecut-Priests seem to doe , they both reaping the pleasure of lying with the Queen , and strengthening the Interest of the Priesthood by mingling the Sacerdotal with the Royal seed , the first-born of the Queen being in all likelihood as much the Son of a Priest as Heir to the Crown ? Philop. I thought Cuphophron had not been so nimble a Politician . Hyl. His zeal , Philopolis , for the Paynims makes him more then ordinarily quick-witted . Euist. But what excuse will his wit finde out for the other excess in Matrimony , that , I mean , of the Tartars , who think Marriage so holy , that they believe their God Natagai to have Wife and Children , and therefore if their Sons or Daughters die before age , yet they celebrate a Marriage betwixt parties thus deceased , that they may be Man and Wife in the other World ? Cuph. That they make Marriage so Sacramental a thing , need not seem strange to us . But that they conceit God to have Wife and Children , is more extravagant , and yet not much more then that opinion of the Anthropomorphites , who phansie God in the form of a Man. Which Conceit certain Monks of Aegypt were so mad upon , that they forced the Bishop of Alexandria to subscribe it for fear of his life . Euist. I perceive no small matters will puzzle Cuphophron's invention : and therefore though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the men of Arcladam that lie fourty days in Childbed for their Wives , present themselves to my memory , yet I will pass them over . Cuph. That 's a very odd thing of the men of Arcladam , Euistor : I pray you , what is it ? Euist. When the Woman is delivered , she gets out of the Bed as soon as she can , and follows the businesses of the house ; but the Man lies in for so many days , and does all the offices of a Mother to the Infant , saving the giving it suck : and the Neighbours come a-gossiping to the Man lying thus in bed , as in other Countreys they do to the Woman . And they of Arcladam give this reason for this Custome , because the Mother had a sufficient share of trouble in bearing the Child and bringing him forth , and that therefore 't is fit that the Man should ease her now , and take off part of the care to himself , as Paulus Venetus reports . Cuph. If the Men of the Country had had Milk in their Breasts , which severall men have had , according to the testimony of many credible Writers , Philosophers , Physicians , and Anatomists , the Custome had been more plausible . But such as it is , it has its reason , as you see , and it was not a pure piece of Sottishness that carried them unto it . And for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that the Women rule them , it is a sign that it is fit they should . For it is in virtue of their Strength , Wit , or Beauty ; and you know the Iambick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They chose their Kings of old from the Beauty of their form , as Lucretius notes . And why do men rule the women , but upon account of more Strength or more Wisedome ? But where the women rule the men , it is a sign they have more Strength or Wit , and therefore have a right to rule them . And indeed where do they not rule them ? insomuch that the whole World in a manner are of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So that this is no peculiar Disorder amongst the Barbarians , such as Mela and Diodorus Siculus mention . Hyl. The Women are much beholden to you , Cuphophron , for your so kinde and careful Patronage of them . Cuph. I am of a large spirit , Hylobares ; I love to be civil to all Sects , Sexes , and Persons . Hyl. Cuphophron swallows all down very glibly . But , as I remember , there are some direfull Stories of the Pagans cruelty to their Enemies , and inhumane Humanity to their Friends , that , methinks , should a little turn his Stomack , Euistor . Euist. There are very savage Customes recorded in Pomponius Mela touching the Essedones , Axiacae and Geloni . The last clothe themselves and their Horses with the Skins of their slain Enemies ; with that part of the Skin that covers the Head they make a Cap for themselves , with the rest they clothe their Horses . The Essedones celebrate the Funerals of their Parents with great Feasting and Joy , eating their Flesh minced and mingled with Mutton ; ( which is the manner of their Buriall of them ) but tipping their Sculls with Gold they make Drinking-cups of them : as the Axiacae quaffe in the Heads of their slain Enemies , as well as drink their bloud in the field . In Castella del Oro the Inhabitants also eat their own dead . But in the Island Iava , as Ludovicus Patritius reports , the Children do not , like the Essedones , eat their Parents , but when they are old and useless , sell them to the Anthropophagi , as the Parents do the Children , if desperately and irrecoverably sick in the judgement of the Physician . For they hold it the noblest kinde of Burial to be interred in the Belly of a man , and not to be eaten by Worms : To which if any expose the Body of his dead Friend , they hold it a crime not to be expiated by any Sacrifice . The Laws also of the Sardoans and Berbiecae , which Aelian relates , are very savage ; the one commanding the Sons to knock the Fathers o' th' head when they are come to Dotage , the other prohibiting any to live above seventy years . Hyl. Stop there , Euistor : let 's hear what excuse the Advocate of the Paynims can devise for these horrid Customes . Cuph. Truly , Hylobares , these things must seem very harsh to any civil person , especially at the first sight . But yet there seems , if we make farther search , to be something commendable at the bottom of some of these . For the Parricide that is committed by the Sardoans and Berbiccae seems to arise out of Compassion to their Parents , they not enduring to see so sad a spectacle as helpless and wearisome Old age , a heavy Disease , and yet uncurable by any thing else but Death . And those of Iava , that sell , either the Parents their sick Children , or the Children their aged Parents , to the Cannibals , it is both to ease them of their pain , and procure them , as they think , the most honourable Buriall . And it is no small countenance to these barbarous Customes that S● More 's Vtopia allows painfull and remediless Diseases to be shortened by some easie way of death . Which seems to me another kinde of Midwifery , to facilitate the birth of the Soul into the other world , as Midwives do the entrance of the Body into this . Which may be the reason why the Essedones are so jocund at the Funerals of their Friends , they looking upon it as their Birth-day into the other State. Euist. The Thracians do so indeed , if we will believe Pomponius Mela , who adds , that their Wives contend who should be buried with their dead Husbands . As also do the Indians . And Acosta reports that the Kings of Peru and the Nobles of Mexico had their Wives , nearest Friends and Servants , killed at their Funerals , to bear them company into the other World. Cuph. This is harsh , I must confess , Euistor ; but , it may be , not so silly and unpolitick . For this Custome might be begun for the safegard of Husbands and Kings from being poisoned by their Wives , nearest Friends , and Servants . Euist. But what a mad Solemnity was that of the Funeral of the Great Cham of the Tartars , which Paulus Venetus describes , when his Body was carried to the Mountain Alchai ? For they slew every one they met in the way , horse and man , saying these words , Ite , & Domino nostro Regi servite in alteravita . It is thought no less then twenty thousand men were slain thus on this occasion at the Funeral of the Great Cham Mongu . There seems not in this so much as any Plot or Policy , Cuphophron , but mere savage Barbarity . Cuph. It is very wild indeed , Euistor : But the opinion of the Immortality of the Soul and personal distinctness of the deceased in the other life is both sober , religious , and Philosophicall ; and the Impression of the belief thereof on the spirits of the People very usefull and Politicall , for the making them warlike and just ; and this Solemnity of more force to impress this belief , then all the subtil Ratiocinations of the Philosophers . Euist. But it is so barbarously cruel , O Cuphophron . Cuph. Who knows , Euistor , but most of these men were Voluntiers , and had a minde to serve the Great Cham in the other World ? Otherwise they might have kept out of the way . And the Ambition of living Princes sends more to Orcus then this Superstition about the dead Cham of the Tartars , and , methinks , in more uncouth Circumstances . For he that dies in the service of his living Prince leaves him he serves , but he that dies in love to the deceased Cham goes to the Prince he loves . Euist. Very elegantly answered , Cuphophron . Hyl. Cuphophron is such an Oedipus , that he will stick at the Solution of no Riddle . Euist. But I have one more to try his skill to the purpose , an accustomary Cruelty of the people of Caraiam , such as it is hard to say whether it be more ridiculous , or barbarous . Cuph. I prithee , Euistor , what is it ? I love to hear such Stories . Euist. The forenamed Authour tells us that the people in this Country , when a Traveller from forein Nations lodges with them , the man of the house , if he perceive the Stranger to be one of an excellent carriage and vertuous behaviour , prudent and sober in his words and actions , and very eminent for his Goodness and Honesty , he will be sure to get up at midnight and kill him , conceiting that thereby he shall for ever detain the Prudence , Vertue and Honesty , nay the very Soul , of this Traveller in his house , and that he will be a perpetuall Lodger there . Bath . Surely Euistor plays the Wag with Cuphophron , and contrives a Story to pose him . Euist. In the word of a Gentleman , Bathynous , I relate no more then what I read , and what any one else may reade , in M. Paulus Venetus his History of the Oriental Countreys , in his second Book and the fortieth Chapter . Cuph. I could easily suspect Hylobares of such a piece of Waggery , but I believe Euistor will deal bonâ fide with me , and play no tricks ; and therefore I am glad Hylobares has committed this Province to him . But as for his Story of the Inhabitants of Caraiam , I do not see that the Cause of the Paynims is much detrimented thereby . It should seem these Pagans were as greedy after Vertue as the civilized Nations after Mony , who ordinarily murther the Owner to make themselves masters of it . They therefore were more ignorant , but we more wicked . But what farther Mystery there may be in the matter no man knows . It may be they intended the deceased for some Lar familiaris , whose Soul they would propitiate by some religious Ceremonies after they had trespassed so far on his Body , which they had killed in honour and love to his Vertues , though with small kindness to his Person . But whether it be more tolerable to murther men out of love to their Vertues , or out of hatred to them , I leave , as a new Disquisition , to more subtil Casuists . I am sure the Iews had no other cause then that to kill our Saviour , although they lived under the Institutes of no less noble Law-giver then Moses himself , and were then the choicest part of the Civilized World. Hyl. You do but play with Cuphophron . I pray you , Euistor , try what gusto he hath for the Diet of the Cannibals . Euist. Had not you better resume your Province , Hylobares , and assault him your self ? Hyl. It cannot be in a better hand then yours , Euistor , who so particularly remember Stories . Besides that Cuphophron is out of all jealousie of being abused by you , which will make his Answers come off more glibly . Euist. Well then , since it must be so , I will adde to this single example of slaying men to seize upon their Souls , that of murthering them to feed upon their Bodies , a Villany , Cuphophron , very frequently mentioned as well in ancient as modern Historians : As of the Anthropophagi about the Nyssean Mountains in India , which Eustathius notes ; as also those of Scythia , noted by Pomponius Mela. And Solinus takes notice not onely of these Anthropophagi of Scythia , but mentions also others in Aethiopia . The truth of which things later discoveries seem to ratifie . Christophorus Columbus tells us of Cannibals not far from the Island Hispaniola , that eat Man's-flesh , and salt or souse it as we do Beef , Pork , Bacon , and Brawn : That they geld those they take young , as we do Capons , to make them eat more tender ; and keep Women alive to breed on , as we do Hens to lay Eggs. This Island of Cannibals is called Insula Crucis , of which you may reade more in the Voiage of Columbus . The men of Zipangai , ( that belongs to the Tartar ) if they light on a Stranger , unless he can redeem himself , kill him and eat him , calling their Friends and Kinsfolks to the Feast . In Timaine , a Town of Castella del Oro , they sold Man's-flesh in the Shambles , as Cosmographers write . As also that the Brasilians celebrate their Festivals , making themselves m●rry over the body of a fat man cut into Collops ; and that the Enemies they take in War they roast and eat , dancing round about them . Cuph. Enough , Euistor , my stomach is surcharged already ; nothing is more nauseous then the Phancy of those things is to me . Nor can I devise what may be said in the behalf of so high Barbarities . Onely it is to be noted , That these sad Objects are more a torment to the well-natur'd living then any farther mischief to the dead : and that flaying of men of their Estates and Livelihood , or taking away their Lives , is an harder Cruelty to the sufferer : and that it is not so much the conscience of Decorum , as queaziness of stomach , that makes our modern Europaeans abstain from their Enemies Carcasses . Besides , whether is it more barbarous out of scorn and hatred to kill men to feed their Dogs withall , as the Spaniards used the poor Indians , or for the Indians or other Barbarians , out of an appetitious liking of Man's-flesh , more honourably to bury it in their own bowells ? a Funeral-solemnity that some of them use , and think it the last good deed they can doe for their deceased Friends . Wherefore we can onely make this deplorable Conclusion , That the unmercifulness of the Europaeans is not less , but their Hypocrisie more , then that of the uncivilized Indians . For that horrour they profess and abhorrency from the Flesh of dead men ( which instinct , questionless , God and Nature has implanted in us as a bar against all Cruelty to our kind ) does not keep them off from doing all the ●eal Cruelty that is committed by the Savage Nations . Whence they seem to me to be self-condemned , while they boggle at the less kindes of Crueltie , and so frequently practise ●he greater ; straining at the Gnat , ( as ●t is said ) but in the mean time swallowing down the Camel. Sophr. I promise you , Cuphophron , I did not think you could have made ●o passable work out of so crooked and knotty a matter . At least thus much I think is true , That to them that make so light of War and Bloudshed and Murthering of men to seize on what they have , to them , I say , to whom this substantial Cruelty seems tolerable , these men should not think it intolerable in Providence , that she permits those slighter and more innocuous shadows thereof . For all those seeming Cruelties are but the flagellation of the absent , and they take up and use at their pleasure onely what he has left : but the killing and murthering of a man is a present tormenting him , and forcible driving of him out of all that he has . Which I speak to shame the civilized Nations , in shewing them that they frequently commit acts that are infinitely more cruel and barbarous then those which they themselves judge the most horrid and outragious of all the acts of the Barbarians . Cuph. I am glad , O Sophron , to see so grave a Judgement fall in with mine . Sophr. I must confess , Cuphophron , that you have made a pretty shuffling show of mitigating the harshness of the secular Barbarity of the Paynims , as you call them : but I fear you will not have half the success in palliating the gross Enormities of their Religions . Hyl. And that , Sophron , is the very next thing that I would have Euistor to exercise Mr. Advocate-general's Wit in . Euist. In what , Hylobares ? Hyl. In finding any tolerable excuse for their gross Opinions touching God , for their Polytheism and Idolary , for their Men-Sacrifices , Devil●orship , Sacrificing men to the Devil , ●nd the like . Euist. I understand you , Hylobares , ●nd shall accordingly propound Instances to Cuphophron . In the first place therefore , Cuphophron , I pray you , what do you say to the Brasili●ns , that are reported to acknow●edge no God at all , and yet to be so addicted to Divination , that they grow mad therewith ? Cuph. To this I answer , That in that they are so much addicted to Divination , it is a suspicion that they do believe there is a God ; and may be slandered as Atheists , because they worship no Idols nor any visible Object . Euist. That is very charitably surmized of you , Cuphophron . Cuph. But suppose they be Atheists , how many thousands are there of such kinde of Cattel in the most civilized parts of Europe ? Euist. But others of the Indians , Cuphophron , to make amends , hold more Gods then one . They of New-England worshipped Kesan their Good God , and the Devil beside , that he might not hurt them . Cuph. And so by worshipping the Devil acknowledged two sovereign Powers or Principles , a good one and 〈◊〉 bad one : Which though it be a great Errour , yet is such as very great Wit● have fallen into . For S ● . Augustine himself , before he became Christian was a Manichee . And Plutarch , in his Isis and Osiris , entitles Plato to the like Errour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He tells us also that Zoroaster was of the same Opinion ; and that they named these two distinct Principles Oromasdes and Areimanius ; and that the Aegyptian Osiris and Typhon answer to them . So that it is not any sign of so great Sottishness , if the Barbarian● of America were lapsed into this strange mistake . Euist. But your Paynims , O Cuphophron , seem to have made not onely two , but even two thousand Deities , while they worshipped Sun , Moon , Starrs , Beasts and Plants , Sea , Land , Winde , Thunder , Caves , Hills , the tallest and most spreading Trees , nay what-ever living Creature they met with first in a morning , as some chuse Valentines , or rather not chuse them , but embrace the first they meet on Valentine's-day . Cuph. This cannot be deny'd , Euistor , but that the barbarous Nations did religious Worship to innumerable Objects of this kind , but not as to the supreme Power of all , ( which was the primary or ultimate Object of all their Adoration ) but rather as to Images and Symbols of that ultimate Object . And how great a part of the Civilized World , even of them that are called Christians , contend that the worshipping of Images in such a sense as this is laudable and right ? Euist. I think both much-what alike laudable . Bath . I have thought often of this point , and that very impartially as well as anxiously , and I cannot for my life find any excuse for those of the Roman Church to clear them from Idolatry , but the same with better advantage may be alledged for the Pagans , they having no written Law against worshipping Images as the Romanists have , who acknowledge the Bible to be the Word of God. Euist. That is very material . But what mitigation can you find out , O Cuphophron , for that horrid and hideous way of worshipping these Objects , as that of the Scythians about Taurica Chersonesus , who sacrificed Strangers to Diana , that is , to the Moon ? Cuph. This is very harsh : but I pray you let me ask you this one question , Euisior , Did never any man suffer in the civilized parts of Europe , for being estranged from certain Religious Lunacies which bloudy and Ty●anicall Obtruders urged upon them under no less penalty then Death ? Euist. I must confess that History furnishes us with Instances of not onely many H●catombs , but severall thousands of Holocausts of Man's-flesh butchered by that bloudy Church of Rome , and sacrificed to the honour and interest of their great Diana . You know what I mean , Cuphophron . Cuph. I do . And I pray you how much better is this then the Pagans sacrificing of men to Diana Taurica ? Euist. Both exceeding bad : And yet I must propose to you other things as ill or worse . As that barbarous Custome of the Ammonites , who sacrificed their children to Molech or Milchom in the valley of Tophet , so called from the Drum that was there beat to drown the lamentable Cries of the murthered Infants . Cuph. This I must confess is exceeding barbarous , Euistor , to sacrifice though but a single Son to that cruel Idol . But , methinks , it seems more destructive to mankinde , that those that either are or ought to be Patres Patriae , ( I mean great Princes and Emperours ) unprovoked by any Injury , but merely out of a desire of Dominion and Rule , are so lavish of the bloud of their Subjects , as to expose numerous Armies of them to the Slaughter ; they smothering in the mean time the groans of the dying and maimed by the sound of Drums and Trumpets , and other clattering noises of War , while they thus sacrifice to the cruel Idol of Ambition , as the Ammonites to Milchom in the valley of Tophet . And will History acquit the civilized World of this piece of Barbarity , Euistor ? Euist. The Grand Seigniour is deeply guilty of this cruel kinde of Idolatry : and I wish it were not to be found too much in Christendome it self . Cuph. So do I. Euist. But , God be thanked , we are so clear from one horrid crime of the Pagans , that we have nothing like it in Christendome . Cuph. What 's that , Euistor ? Euist. Why , it is the worshipping the very Devil himself . Which that the Pagans did , is manifest from their Temples and Images , from the madness of their Priests , and from their Sacrifices . The Peruvians worshipped two carved Idols , a black Goat and a long Serpent , both of them perfect Symbols of Satan , and such as himself loves to appear in . In the City of Goa their Pagods or Idols are of so detestable a form , that no man can imagine how ugly and deformed they are : yet these they consult as Oracles , and by the power of the Devil have Answers from them . The Chinois also worship a Devil-Idol standing on an high , but something duskish , place of their Temples , having two huge Horns on his Head , with a most terrible Countenance , with sharp Claws in stead of Hands and Feet , and his Head uglily starting out from the midst of his Breast , as Gotardus describes him . But the most horrible description of a Temple is that of the King of Calecut's , where they worship his God Deumo : for the true God Tamerani he serves not , because , though he made the World , yet he has given up the Government of it , as they con●eit , to Deumo . This Temple has its Entrance garnished with numbers of Devils made in Wood artificially turned and carved . In the midst of the Chappel there is a Seat like a Throne of Brass , with a brazen Devil sitting upon it , with a Crown on his Head , like that of the Roman Pontife , ( as Ludovicus Romanus describes it ) out of which come three Horns . There are four others also that turn in after such a manner , as that they seem to support his Head. He has also four Teeth standing out of his foul wide gaping Mouth , and a threatning Look , with terrible staring Eyes , and Hands with crooked Nails like to Hooks ; but his Feet not unlike to a Cock's . In every corner of the Chappel is likewise placed a Devil made of Brass , with such art , as that he seems to be in the midst of Flames wherein Souls are scorched in most direfull manner , whom the Devil also is devouring up , putting one Soul into his mouth with his right hand , and reaching underneath at another with the left . Cuph. If there had been written upon the Walls of the Chappell , Primus in orbe Deos fecit timor , ( as they say there is in Mahomet's Mosco's , Non est nisi Deus unus ) all had been complete . Euist. Can there be any thing possibly parallel to this , Cuphophron , amongst our Civilized Europaeans ? Cuph. I think nothing , unless it be the Religion of the Superlapsarians , the Object whereof is Infinite Powe● unmodified by either Iustice or Goodness : which is that very Idol of Typhon or Arimanius I spoke of . For this Imagination of O●nipotent Power and Will acting without any regard to Iustice or Goodness , is but an Idol , no real thing . If it were , it were more horrible then the Indian Deumo , or any Devil that is . But it could not be God : For God is Love , and every thing acts according to what it is . Sophr. Very well argued , Cuphophron . Philop. In many things Cuphophron seems to be on a more then or●inary good pin to day . Euist. But I believe he must stretch his wit to an higher pin them he has done hitherto , to pretend to make any tolerable answer to what follows . Cuph. Why , what strange thing is that which follows , Euistor ? Euist. The Sacrificing of men to the Devil . Those of Peru frequently sacrifice their Children for the success of the affairs of their Ingua , for Health , Victory , or the like . The Son was also frequently sacrificed for the health of the Father . They of Mexico had a ▪ Custome of sacrificing of their Captives . Whence their Kings wore often stirred up by their Priests to make war upon their neighbours , to get Captives to sacrifice to the Devil , they telling them their Gods di●d for hunger , and that they should remember them . The Devil also him●●lf is said to appear in Florida , and to complain that he is thirsty , ●hat humane bloud may be presently ●hed to quench his thirst . The solemnity of sacrificing Cap●ives to Vitziliputzly in Mexico within ●he Palisado of dead mens Sculls is most horrid and direfull : where the ●igh Priest cut open their Breasts with a sharp Flint , and pulled out ●heir reeking Hearts , which he first ●hew'd to the Sun , to whom he offe●ed it , but then suddenly turning to ●he Idol , cast it at his face ; and with 〈◊〉 kick of his foot tumbled the Body from the Tarrass he stood upon down the Stairs of the Temple , which were all embrew'd and defiled with bloud . These Sacrifices also they ate , and clothed themselves with the Skins of the slain . Cuph. Now certainly this Custome of the Americans is very horrible and abominable , thus bloudily to sacrifice men to that Enemie of Mankind , the Devil . And therefore it were very happy if we had nothing in these Civilized parts of the World that bore the least shadow of similitude with it . Euist. Why ? have we any thing , Cuphophron ? Cuph. Why ? what is the greates● horrour that surprises you in this Custome , Euistor ? Euist. To say the truth , Cuphophron ▪ I do not find my self so subtile an● distinct a Philosopher as explicitly t● tell you what , but I think it is , first , That mankind should worship so ugly and execrable an object as the Devil ▪ and then in the second place , Tha● they should sacrifice so worthy an● noble a thing as an humane Body ▪ which is in capacity of becoming the Temple of the Holy Ghost , to so de●estable an Idol . Cuph. You have , I think , answered very right and understandingly , Euist●r , if you rightly conceive what makes the Devil so detestable . Euist. Surely his Pride , Cruelty and Malignity of nature , and in that all Love and Goodness is extinct in him , which if he could recover , he would presently become an Angel of Light. ●ath . Euistor has answered excellently well , and like a Mysticall Theologer . Euist. To tell you the truth , I had it out of them . Cuph. But if he has answered right , Bathynous , it is a sad consideration , that we have in the Civilized parts of the World those that profess a more odious Religion then the Mexicans that sacrifice men to the Devil , I mean , the Superlapsarians . For the Object of their Worship is a God-Idol of their own framing , that acts merely according to Will and Power sequestred from all respect to either Iustice or Goodness , as I noted before , which is the genuine Idea of a Devil . To which Idol they do not , as the Mexicans , sacrifice the mere Bodies of men , but their very Souls also ; not kicking them down a Tarrass , but arbitrariously tumbling them down into the pit of Hell , there to be eternally and unexpr●s●ibly tormented , for no other reason but because this their dreadfull Idol will have it so . Can any Religion be more horrid or blasphemous then this ? Hyl. I perceive you begin to be drawn dry , O Cuphophron , you are fain so to harp on the same string . This is but your Typhon and Areimanius you mentioned before . I expected some more proper and adequate Parallelisms to Euistor's fresh Instances , especially to that of sacrificing to the Idol Vitziliputzly . Cuph. Do you think then , Hylobares , that it is so hard a thing to find something in the Civilized World more peculiarly parallel to that dreadfull Ceremonie ? What think you of the Roman Pontif ? Euist. How madly does Cuphophron's phancy rove ? and yet how luckily had he hit , if he had but made use of the usual name Papa ? For that is also the Title of the high Priest of Mexico , who sacrifices men to Vitziliputzly , as Iosephus Acosta tells us . Cuph. I thank you for that hint , Euistor : It seems then there will be a consonancy betwixt the verbal Titles as well as an Analogie betwixt the things themselves . Hyl. I would gladly hear that Analogie , Cuphophron . Not that I should take any such great pleasure in finding the Papacy so obnoxious , but that it pleases me to observe the versatil sleights and unexpected turnings of your movable Phancy . Cuph. Nor care I to tell you for either the one or the other , Hylobares , but that I may adorn the Province I have undertaken in the behalf of the poor Paynim . The Analogie therefore briefly is this : That as the high Priest of Mexico with his Officers pulled out the Heart of the Captives , kicking down their Bodies for the Assistents to eat their Flesh , and clothe themselves with their Skins : so the Roman Pontif , by his cruel Inquisitors discovering the true Religion of the faithfull Servants of Christ , whom they hold in a forcible Captivity , murthered them , and gave their Estates for a spoil to his cruel Ministers and Assistents , to feed and clothe them . Does not this occurr often enough in History , Euistor ? Euist. It cannot be deny'd , many thousands have been thus butchered . Hyl. But to whom were they sacrificed , Cuphophron ? You have omitted a principal term that ought to have been in the Analogie . Cuph. I would I knew what Vitziliputzly signified . Euist. If that will do you any service , I can tell you what it signifies expresly out of Iosephus Acosta , viz. The left hand of a shining Feather . Cuph. Very good , very good : have patience then a little . Why may not then the Sun easily signifie the heavenly Glory , or the Glory of God ; and this shining Feather the vain and foolish Pomp and Glory of the World , or the Pride of Life ? Hyl. That is not much strained , C●phophron ; but what then ? Cuph. Wherefore as the high Priest of Mexico pretends to sacrifice to the Sun , shewing him the smoaking Heart of the Captive when he has pluck'd it out , but presently turns about , and does really and substantially cast the Heart of the sacrificed to the Idol Vitziliputzly : So the Roman high Priest , when he murthers holy and righteous men ( under pretence of Heresie ) for deny●ng such Falshoods and Blasphemies as are onely held up for the supporting the Interest of the Papal Sovereignty and Sublimity , pretends these Murthers Sacrifices to the Glory of God , and for the vindication of His Honour ; whenas they are really and truly bloudy Oblations and cruel Holocausts Offered up to that Idol of Abominations , Pride of Spirit , and vain Mundane Glory and Pomp , and a remorseless Tyranny over the Souls and Bodies of men : which is such a quintessential Lucifer , that it is that whereby Lucifer himself becomes a Devil . Hyl. All this from Vitziliputzly signifying the left hand of a shining Feather . Ha , ha , he . Wit and Phancy whether wilt thou goe ? How merrily-conceited is Cuphophron , that can thus play with a Feather ? Sophr. I promise you , Hylobares , though the Phancy of Cuphophron may seem more then ordinarily ●udibund and lightsomely sportfull , yet what he points at seems to be overlamentably true , viz. That many thousands of innocent Souls have been made Burnt-offerings to the Luciferian Pride of the Roman Hierarchy , and the Sons of God ( which is worse then the Mexicans case ) thus cruelly and perfidiously sacrificed to the first-born of the Devil . Euist. This is too true to contend against it . Hyl. I wish it were not so . But in the mean time we can never take Cuphophron at a loss . Euist. So methinks , and I have but one kinde more of Tragicall Instances to pose him with . Cuph. What 's that , Euistor ? Euist. In some parts of the World they are their own Executioners ; as those of Narsinga and Bisnagar , who cut their Flesh in pieces , and cast it on the Idol's face , or putting a piece of their own Flesh on the pile of an Arrow , shoot it up into the Air in honour to their Pagods , as Gotardus writes . After which Ceremony they cut their own Throats , offering themselves a Sacrifice to their Idol . The King of Quilacare , upon a silk Scaffold , in view of his people , after some solemn Washings and Prayers , having first cut off his Nose , Ears , Lips , and other parts , cuts his own Throat , as a Sacrifice to his Idol . Gotardus , as I remember , addes , that the●e is loud Musick sounding all the time . This is done every Jubilee . Cuph. Whether Satan put them upon this Slavery out of his scorn and hatred of Mankinde , or that he pleases himself in feeling his own Power , or in seeing examples of the great affection and fidelitie of his Vassals , ( as imperious Whores pride themselves in commanding their Lovers some signall Hardship or Penance , as being a more sure testimony ( if they perform it ) of a more then ordinary worth in themselves , that has engaged them in so perfect a Bondage ) or whether it be out of all these put together , is not so requisite to dispute . Hyl. No more is it , Cuphophro● , it is so little to the present purpose . Cuph. But I was coming to something which is more near to the purpose , namely , That the nearest to these Self-Sacrificers to Satan are those sad Disciples of certain Mystae ▪ of dark and sowr Dispen●ations , who , having no knowledge of a Deity but such as is represented unto them in the dreadfull shape of the Indian Deumo above described , ( that is , Will and Power disjoyned ▪ from all Iustice and Goodness ) having first almost fr●tted a-pieces their very Heart-strings with tormenting thoughts and anxious Suspicions , do at last either hang or drown themselves , or else ●●t their own Throats , as a sad Sacri●●ce to that ghastly Idol which their false Teachers had set up in their melancholi●ed Phancies . But no Amulet against such diabolical Impostures comparable to that divine saying of S. Iohn , God is Love ; and he that abideth in love ▪ abideth in God , and God in him . Sophr. That is very profitably and seasonably noted , O Cuphophron : and though my Judgement is not so curious as to criticize on the perpetuall exactness of your applications of the sad Miscarriages of the Civilized parts of the World to those gross Disorders of the Barbarians ; yet your comparisons in the general have very much impressed that note of Philotheus upon my spirit , That the more externall and gross Enormities committed by the barbarous Nations are as it were a reprehensive Satyr of the more fine and Hypocriticall Wickednesses of the Civilized Countries ; that these civilized Sinners , abominating those wilder Extravagancies , may withall give Sentence against their own noless Wickedness , but onely in a lesseugly dress . Whence it cannot be so great wonder that Providence lets such horrid Usages emerge in the World , that the more affrightfull face of Sin in some places might quite drive out all similitude and appearance of it in others . Bath . True , Sophron ; but this also I conceive may be added , That Divine Providence having the full comprehension of all the Periods of Ages , and the Scenes of things succeeding in these Periods , in her minde , permitted at first and afterwards some parts of the lapsed Creation to plunge themselves into a more palpable Darkness , that a more glorious Light might succeed and emerge . The lovely splendour of which Divine Dispensation would not strike the beholder so vigorously , did he not cast his eyes also upon that Region of Blackness and sad Tyranny of the Devil in preceding Ages over deluded mankind● , such as Euistor has so plentifully discovered . All these things therefore seem to have been permitted in design to advance the Glory and adorn the Triumph of the promi●ed Mess●as , the t●ue Son of God and Saviour of the World. Sophr. That may very well be , Bathynous . Nor is it any Injustice or Severity in God to make use of the Impenitency of Sinners to better purposes then either themselves or wiser persons are many times aware of . But we interrupt Euistor by this unseasonable descanting upon Cuphophron's performances . Euist. I was onely a-going to adde something of the Madness of the Heathenish Priests , as the last Note of the Satanicalness of their Religion . But it is scarce worth the while . Cuph. Nay by all means let 's hear that also , Euistor . Euist. That the Maenades , the Priests of Bacchus , were mad , appears in their very Name , whose Notation is from that distemper . The Priest of the Samadees , a People subject to the Muscovite , begins his holy things with howling , which he continues till he grows mad with it , and then falling down dead , after orders his Sacrifice , and finishes the Solemnity he was about . The Hoxiones also , or Priests of China , when they consult their Oracles , cast themselves on the ground , stretching out their hands and feet , another reading in a Book , to whom are Responses made by some Assistents that sing and make a noise with Bells or Cymbals . In the mean time the Spirit comes upon him that lies prostrate , who , rising with staring eyes and distorted countenance , falls a-prophesying and answering such Questions as the By-standers demand . Cuph. These are mad guizes of Religion indeed , and yet not an unfit resemblance of as mischievous a Madness amongst too many of our more civilized Religionists . Euist. I believe you mean the howling Quakers , as uncivil as they are . For they began in that tone at first , and fell down dead in Trances , and afterwards getting up fell a-prophe●ying , uttering out of their swoln breasts very dark Oracles , declaring against all Ord●r and Ordinances , decrying all Reason as a work of the Flesh , and pretending to an unaccountable Spirit , and to a Light within that is invisible to all without who have not lost their spiritual eye-sight . None conceive they see it but such as are either blind or in the dark . Cuph. There are great and good things the Quakers pretend to , Euistor , but they soil them by so wild a way of profession of them , and indeed in particulars seem to contradict what with so loud a voice they in the general extoll . But that Madness I hinted at is more Epidemicall then this Sect , there being more besides these that never think themselves Divinely-wise till they grow so staringly mad that the eye of Reason seems to have quite started out of their head , and Fumes and Phancies to be the sole guides of their Tongue . Sophr. I suppose , Cuphophron , you perstringe that general Disease of ungovernable Enthusias● dispersed up and down in Christendome . And yet there is another kind of religious Madness more spreading and no le●s mischievous then this . Cuph. I pray you what is that , Sophron ? Sophr. So fix'd and fierce a belief in an infallible Priesthood , that what they dictate for an Oracle , be it never so repugnant to all our outward Senses , to all our internall Faculties of Imagination , Reason and Vnderstanding , never so contradictious to whatsoever is holy , vertuous , or humane , yet they embrace and stick to it with that zeal and heat , that they fly in the faces and cut the throats of not onely them that gainsay , but even of those that will not profess the same abominable Errours with themselves . If so enraged an Heat , kindled upon so enormous a Mistake as never any Lunatick could think or speak more contradictiously , joyn'd with as high Outrages as ever mad-man did commit , for all manner of Murther and Cruelty , if this temper or spirit be not the Spirit of Ma●ness , and that of the highe●t strain , I know not what belongs to the Spirit of Sobriety . Cuph. Certainly it must be a great matter that thus transports Sophron , and makes him something unlike his usual self . Sophr. To tell you the truth , I had mine eye on the Artolatria of the Romanists and their Article of Transubstantiation , with all the wild Concomitants and Sequels thereof . Cuph. You could not have pitched upon a greater reproch of the Civilized World. I profess unto Sophron , though no man can have a greater aversation then my self from slighting or reviling that which others embrace as the most sacred and solemn Point of their Religion ; yet amongst ourselves I cannot but declare , that this Figment of Transubstantiation comprises in it such a bundle of Barbarities , of unheard● of Sottishnesses , and savage Cruelties , that there is no one thing parallel to it in all Paganism . The manifold Impostures of the Priests of the Pagans , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●hether it be the feeding ●n the Flesh of Enemies , or entombing the bodies of their dead Friends in their own Bellies , whether their gross Idolatries in the general , or their Sacrificing men to their Idols , all these Abominations are as it were tied together in this fictititious Fardel of Transubstantiation . For was there ever any Indian so imposed upon by their Priests , as to believe they had a power by a certain form of wo●ds to turn a Cake of Maize into a living Man , and that the Miracle is done by them , though the Cake of Maize appear still to their Sight , to their Touch , and all their other Senses , as perfect a Cake of Maize as before ? And how can these look upon the Indians as such a barbarous people , for either feeding on their Enemies , or burying their dead Friends in their own Bowells , whenas they themselves profess that they eat and grinde a-pieces with their teeth , not dead , but living Man's-flesh , and ●hat not of an Enemie , but their dear●st Friend and Saviour ? Can any ●hing ●eem more barbarous then this ? And then to uphold this Figment , ( which seems invented onely for the pomp and vain-glory of the Priest , that he may be accounted a stupendious Wonder-worker , a Creatour of his Creatour ) to maintain this Fiction , I say , by the murthering many a thousand innocent Souls that could not comply with the Imposture , what is this inferiour to Sacrificing Captives to the Idol Vitziliputzly , as I intimated before ? Sophr. I am glad to see you , Cuphophron , so heartily resent the unsufferable Wickedness of that Point of the Roman Religion . I thought you had been so high-flown a Philosopher , that you had taken no notice , no not so much as of these grosser Miscarriages in the Religions of the World : which had been an unpardonable neglect . Cuph. If I flew higher then the strongest-winged Fowls are said to do in the time of Pestilence , yet the sent and noisomeness of this crass and barbarous Miscarriage could not but strike my nostrills very hotly , and detain my Sight . Sophr. The truth is , Cuphophron , that no Phaenomenon in all Providence has more confoundingly astonished me and amazed me then this of Transubstantiation in all its circumstances . If the Priests of Peru had thus imposed upon those Savages , how should we either have bemoaned them or derided them ! O poor Peruvians ! O sottish and witless Paynims , devoid of all Sense and Reason , that are thus shamefully imposed upon by their deceitfull Priests ! Or else , O miserable people , that must either profess what it is impossible for any one entirely in his wits to believe , or else must be murthered by the grim Officers of the Ingua , incensed against them by the Complaints of an imposturous and bloudy Priesthood ! But this to be done in the most Civilized parts of the world ! Hyl. Nay , this consideration would make any one sigh deeply as well as your self , but me especially . Does not this , O Sophron , subvert utterly all the belief of Providence in the world ? Sophr. God forbid , Hylobares . No , it more strongly confirms it , there nothing happening to degenerated Christendome in all this but what is expresly predicted in the holy Oracles ; That in the time of the Man of Sin , God would send upon them that loved not the truth strong Delusions , that they should believe ●a Lie ; and particularly pointing at this reproachfull Figment of Transubstantiation , it is said of the Beast , that he should blaspheme the Tabernacle of God , which , undoubtedly is the Body of Christ ; which , for the enhancing of the glory of the Priest , they thus foully debase and abuse . Hyl. These things neither Cuphophron , as I think , nor my self are so well versed in as fully to judge of ; but we presume much of your judgement and gravity , O Sophron : which is no small ease to us for the present . Cuph. In the mean time , Hylobares , I hope you have spent all your force against me and my Paynims . Hyl. Not all , but the chiefest , or rather in a manner all : for my other Remarks on the barbarous Nations touching their Religions are more slight , and such as bear too obvious a resemblance to the known Miscarriages of Christendome ; such as the over-severe , or over-loose , methods of living in reference to future Happiness . An example of the latter whereof may be the Doctrine of the Bo●zii of Iapan , who teach the people , that if they pray but to Amida and Zaca , two holy men that lived here , and satisfied for the Sins of the World , though they doe it but carelesly and remissly , yet they shall not fail of everlasting Happiness . Euist. But Gotardus taxes these Bouzii for a Religious Order of Atheists . Cuph. And yet severall Sects in Christendome that would be thought no Athei●ts , as the Antinomians and Liber●ines , and others that would be loth to be noted by those names , have too great an affinity with these Bouzii and their Followers in their Life and Doctrine . But I spare them . But ▪ what instances have you of the over-severe method , Euistor ? Euist. There is an odd example of the Indian Abduti , who for a time lived very rigidly and severely , but that Dispensation once being passed over , they gave themselves up to all Dissoluteness , and conceited they might doe so with authority . Cuph. That is very easie to parallel to the condition of some Spiritualists , who , under pretence of having subdued the Flesh by more then ordinary Austerities , and of having arrived to the Liberty of the Spirit , return again to the gross Liberties of the Flesh , to the great grief and scandal of the more sober Professours of Religion . Euist. Some chast Votaries of the Turks set a great Iron ring on their yard , using themselves as we do our Mares that they may not take Horse . Those of Mexico slit that member for the same devout purpose . Cuph. This is a sign that these hast Votaries are in good earnest . But to pretend to undertake a Vow of Chastity more strong then iron or adamant , and yet to lie with other mens Wives rather then to break it , is such a mysterious Juggle or contradictious point of Hypocrisie , that the very Pagans would be ashamed of it . Euist. They might be so indeed , Cuphophron , nor does there any thing of importance occurr to my minde that looks like a sullen piece of Severity in Paganism , but the same may be produced in the very same terms in the present Romanism ; as long and tiresome Pilgrimages , voluntary Whippings and Scourgings , immoderate Watchings and Fastings , and the like . These are the Exercises also even of them that serve Idols and worship the Devil , as well as of them that pretend to be the genuine Servants of the Lord Iesus . Hyl. But is there nothing observable touching their Opinions of the other State , in order to which they may undergo these Hardships ? Euist. That is worth the noting , that most of the barbarous Nations have some glimpse or surmize of the Soul's Immortality , and of a State after this Life . But it is often mixed with very feat Conceits . As they of Peru hold that after death men eat and drink and wantonize with Women . Cuph. Who knows but that they may understand that mystically , as the Persians expound like passages in Mahomet's Alcoran ? Bath . Besides , these Europaeans seem to me in some sort to Peruvianize , that think they can by bargain and contract buy future Happiness with Mony as we do Fields and Orchards in this life ; not considering that if Paradise be not opened within us by virtue of true Regeneration into the Divine Life , all the Wealth in the Indies will not purchase an entrance into the eternall ●aradise in Heaven . Euist. The Brammans also in the East-Indies have a most ridiculous conceit touching the Transmigration of Souls , namely , That the Reward of a vertuous Soul is , that she may pass out of a Man's body into the body of a Cow. Cuph. That 's ridiculous indeed , if the expression be not Symbolicall , and hint not some more notable thing to us then we are aware of . For that the Transmigration of mens Souls into the bodies of Beasts has a Mysticall or Moral meaning both Plato and some of his Followers have plainly enough intimated . Euist. And Go●ardus expresly writes , that these Bra●●nan● had the knowledge of Pythagoras and of his Philosophy , then which nothing was more Symbolicall . I will produce but one observable more , and then give Cup●ophron , or rather my self , no farther trouble . For Cuphophron turns all off with sport and pleasantry . Cuph. You have produced nothing yet , Euistor , at all hard or trou●●esome . Euist. Nor will I begin now : For it is onely that they of S. Sebastian de la Plat● have neither Image nor Idol . Cuph ▪ It is a sign they are the more pure . Worshippers of the Deity . Euist. If they be not Atheists : But that which I was going to adde was that fond imagination of theirs , that after Death they should come into a pleasant place which they dreamed to be situated beyond certain Hills , which they could point at with their fingers . Cuph. It were a question worth the starting , whether this American Elysium or the Scholastick Empyreum be the more likely Rendezvous of blessed Souls departed this life . Hyl. I pray you , what think you of that , Cuphophron ? Cuph. I think the Coelum Empyre●m of the Schools is a childish Figment . For what ground is there that the first Heaven should be Cubicall , unless it be for the young Angelick shapes to whip their Gigs on the flat and smooth floor thereof ? Wherefore the rude Indians , so far as I know , may come nearer the mark then the subtil Schoolmen , though they both seem to me widely enough to miss it . Hyl. But I am for the Empyreum of the Schools rather then for that ●ly●ium of the Americans . For the American Elysium is somewhere , viz. beyond the Hills that those of S. Seba●tian de la Plata use to point at . But if the Empyreum of the Sch●ols be a mere childish Figment , it is no-where . Cuph. There 's a reason indeed , Hylobares ; how can it then be the real Rendezvous of separate Souls ? Hyl. Separate Souls are Spirits , Cuphophron , but Spirits are no-where : where can they therefore more fitly have their Rendezvous then in the Scholastick Empyreum , which is nowhere also ? Cuph. Shame take you , Hylobares , have you hit on that piece of Waggery once again ? Is this all the thanks I have for bes●irring my ●elf so stoutly to ease your aggrieved imagination , that was so oppressed and burthened with the consideration of the sad Scence of affairs in the Pagan World and Ages ? Hyl. For that friendly Office I return you many thanks , O Cuphophron , and must confess you have in your attempts shewn a great deal of Versatility of wit and nimbleness of phancy , and that not without the mixture of some Solidity sometimes . But the less there had been of that , it had been the better . Cuph. That 's a Paradox indeed : why so , I pray you , Hylobares ? Hyl. For your endeavour being perpetually to shew that things were as ill in a manner in the Civilized parts of the World as in the Barbarous , this was not to ease me of my sad perplexing thoughts , but to redouble the burthen , and make the waies of Providence appear to me twice as dismall as before . Cuph. This Hylobares has a mind to baffle me , and make me ridiculously unsuccessfull in every thing I attempt . Did I not persist in the way th●t Philotheus himself seemed to point at , viz. to undeceive your Phancy , that was so horribly struck with the strange Enormities of the Pagan World , by intimating that for the Civilized Nations , that you had a better conceit of , that the Heathen were in a manner little worse in their Opinions and Practices then they ? Hyl. Nay , I confess , Cuphophron , that that was pretty well levelled at my Phancy . But in thus quieting my Phancy , you have roused up my Reason , to give me a more lasting and invincible disquiet then I laboured with before . For my Reason tells me , that if the World be all over so bad in a manner as it is in the barbarous Countries , I ought to be less satisfied with Providence now then ever . Cuph. Alas ! Hylobares , I am sorry I have made your Sore worse , but you must make your address to him who prescribed the Plaister . Philotheus was the Physician , I but his Surgeon or Apothecary that administred the Physick according to his prescript . He ought to set you right again by his greater skill . Philoth. I pray you deal freely and ingenuously , Hylobares , are you really more pinched then before ? or is it a counterfeit complaint and a piece of sportfull Drollery with Cuphophron ? Hyl. To deal plainly with you , Philotheus , it is mixt . But I am very much still dissettled , and therefore implore your farther help . Philoth. Will not this consideration , Hylobares , both ease your Phancy and gratifie your Reason too , That upon the observation that there are some very sottish Conceits and Practices even in the Civilized World , where all things otherwise look so chearfully and splendid , we may also conceive the like of the barbarous Nations , and not immerse or defix our thoughts on those things onely which are so reprehensible and hideous amongst them , but think there may be much also of natural gayety and jollity , and that that dark Scene does not becloud all times , places , nor persons ? Hyl. That 's well suggested , Philotheus , and is accommodate to the relieving one's Melancholy a little . Wherefore because you have begun so well , I pray you hold on , and communicate to us the thoughts which your own silence all this time and our discoursing may have occasioned you to pitch upon , in order to a fuller and more perfect cure of my present Malady . For it is no more then you promised , and I hope Philopolis will see that you keep your word . Philop. There needs no other obligation , I dare say , for Philotheus to doe that office of friendship , then his own goodness and sincere zeal for the Truth , and hearty desire of delivering Souls from the bondage of Ignorance and the rack of Doubt and Anxiety in so great matters . Philoth. I wish I were as able as I am willing in that kinde , Philopolis . But I will attempt it , and that two waies . First , by shewing that the World may not be so enormously ill as Hylobares his Melancholy surmizes it : Secondly , by hinting an Hypothesis which , if embraced , will plainly make good , that be the World as bad as it will , yet it is not inconsistent with the Divine Goodness ( which we contend is the measure of his Providence ) to permit it . Hyl. I , that Second , Philotheus , were a Remedy indeed , such as would quite eradicate all future possibility of such Diffidences as I labour under . But I shall willingly have you treat of the First in the first place . Philoth. Cuphophron with a great deal of dexterity of wit answered the particular Instances that Euistor produced of the most ugly Usages amongst the barbarous Nations . I shall onely rehearse certain brief Heads that will serve in general to break the force of such Arguments as either others offer or offer themselves to our thoughts , to invalidate the belief of such an Exactness of Providence as we plead for , and boldly pretend to inferr , that if there were a God , these things could not be permitted in the World ; as you in the beginning complained , Hylobares . Hyl. That horrid Squalidity in the Usages of the barbarous Nations presseth hard toward that Conclusion , Philotheus ; especially when a man is immersed in Melancholy . Philoth. But that you be not hereafter so easily imposed upon , let me desire you to remember those Considerations that I was ever and anon thinking on all this time you were discoursing . As First , That Historians may write things that are false , whether they pretend to be Eye-witnesses themselves , or take thing up upon the reports of others . Old men and Travellers may lie by authority , as it is said in the Proverb . Wherefore either negligent enquiry , or the vanity and affectation of telling strange things , may fill Histories with many false Narrations ; and so though Euistor did not intend to deceive Cuphophron , yet he may haply have exercised his wit in severall Objects that never had any existence but in the pages of Historiographers . And therefore I could not but smile to see how nimbly Cuphophron analyz'd the Politicks of that Custome of the high-Priest's lying with the King of Calecut's Bride the first night , as if it were a design that the Son of a Priest and the Heir to the Crown should concurr in one person : whenas the Sons of the King do not succeed in the Kingdom , but his Nephews on the Sister's side , as Aloysius Cadamustus tells us in his Navigation to those parts . Philop. That 's very strange , Philotheus . I pray you what may be the reason of it ? Philoth. He says it is this ; Because the Queens of Calecut are perpetually attended by no less then ten Priests a-piece , ( for , according to him , the King has two Queens ) and they are often compressed by them ; which he is persuaded to be for his honour so to be dealt with ; but this mixt Of●spring not to be so fit to succeed as Heirs to the Crown . Philop. This quite spoils all the witty descant that Cuphophron made on that supposed Custome , if Aloysius Cadamustus be a more credible Writer then Ludovicus Patritius . Euist. Which is a very hard thing to prove , Philopolis . Philoth. But in the mean time Historians contradicting one another , or differing so much in their Narrations , makes things so uncertain , that no wise man will suffer himself to be born down by Stories into any Anxieties touching Providence , before he be well assured of the truth of them . I am sure Epicureans and Atheists are very circumspect how they believe any Stories about Apparitions or Witches , though never so true , lest they should be disturbed in their mindes with over-urgent suspicions of the Existence of God. Why should they then that believe there is a God from certain Indications of him , be cast into Anxieties about Providence from Stories and Reports that are uncertain ? Hyl. That 's but a reasonable Caution , Philotheus : I pray you go on . Philoth. And a Second is this ; That touching Ceremonies as well civil as religious , and most of all Opinions , we are to consider , there may be lay'd down the narration of the Symbols without any Key of Mythologie added thereto . Of which sort , for ought I know , may be the Brammans transmitting the Souls of the best men into the body of a Cow ; a thing as likely as Iupiter's carrying Europa on his back through the Sea in the form of a Bull. Which Palaephatus resolves onely into an Homonymie in words , and tells us that it was a man of Crete , ( an Island peculiarly sacred to Iupiter ) whose name was Taurus , that carried Europa into Crete out of Tyre , as he had carried many other Maids captive thence before . Hyl. But what is this Story of a Bull to that of the Cow the Brammans speak of ? Philoth. Very much , Hylobares . For I must confess I think it is such another Homonymie of words , the same word signifying both a Cow or Oxe , and a Cherub , that is , an Angel , in the Oriental Tongues . Is it not so , Eui●●or ? Euist. The Criticks do write of some such Etymologies . Philoth. And therefore the wiser amongst the Brammans , unless they have lost their Pythagorick Tradition , surely understand by this Transmission of good mens Souls into the body of a Cow , the assecution of the Cherubick or Angelick body , which is the greatest reward of the vertuous Soul that can be , and the end of all the Pythagorick Purgations . Hyl. This is an unexpected and surprizing account of that seeming gross Conceit of the Indian Brammans . Cuph. I thought it was Symbolicall . Philoth. They of Narsinga are Worshippers of the Sun and Moon . Hyl. It may be so : A gross and sottish Religion . Philoth. And they have a Tradition , that when either of them are eclipsed , they are bit by the celestiall Dragon . Hyl. On my life their Priests are concealed Almanack-makers , and have turned into a superstitious Parable ( which the People understand not ) the Philosophy of Caput and Cauda Draconis . Philoth. Then you see another real Truth wrapt up in the Homonymie of words ; and that this is no Sottishness in the Priests of narsinga , but our Ignorance that understand not their Mythologie . Who knows therefore but that they may be as subtil in their Worshipping the Sun and Moon , and pretend they worship not them , but the Deity that is in them and in all things ? as the Europaeans plead for their worshipping Images , that they worship God or Christ in them . Hyl. In this they may be both alike subtil or sottish . Euist. But was there ever any conceit so silly as that of some of the Americans , ( though I have forgot the Country wherein they live , ) who have this Tradition amongst them● That God shot a multitude of Arrows into the Ground , from whence sprung Men and Women , and that thus the World was peopled ? Cuph. It may be it is a Riddle concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hyl. What a youthfull conceit has your Phancy slipt into , O Cuphophron ? Cuph. It 's good enough to allow amongst the Americans . Hyl. What ? then you have left off being Advocate-general for the Paynims . Cuph. It were no wit to defend them in so slight a matter . Bath . It may be the first Authour of that Aenigma needs no defence , the Parable bears so fair an Analogie to that passage somewhere in Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cuph. Why , do you think , Bathynous , that Pythagoras or Plato ever travelled into America ? Bath . No , but there may have been wise men in all parts of the Earth , for ought I know , who in Symbols and Parables have insculped the memorials of their Wisedome in the mindes and memories of rude people ; as some walking in solitary Woods or Groves carve their Names in the Barks of Trees , which grow with the growth of the Tree they are carved on . But it may be in a little time men know as little of the meaning of these Parables , as the Stock or Bark of a Tree does of the person whose name it bears . And to tell the rude people of the mysticall meaning of their Traditionall Allegories , as if the Story were but a Parable , but the Mystery the Truth , would be as harsh to their minds , as it would be hard to a Tree , if it had Sense , to have the true Effigies of the man whose name it bears carved on it , in lieu of the Name which it has already , and which has grown and spread in the Bark with the growth of the Tree . It would be as dolorous to them as using the Incision-knife to carve their live flesh . And therefore it would make them furiously oppose the manifestation of the Truth . Hyl. What pretty unexpected fetches has the thoughtfull mind of Bathynous ! But I eagerly desire that Philotheus would hold on in his proposed Method . Philoth. In the Third place therefore , Hylobares , you are to consider , That the prejudice of Custome may so infect our Phancies , that for matter of Ornaments of the body or other civil Ceremonies , we may unawares tax those that are really as good as our own . There is a great latitude in these things , and they vary even in the most Civilized places from one extreme to another , and that very often in one Age : and the Habits of our Fathers or Grandfathers seem as strange to us as those of Strangers and Foreiners . Hyl. This is a Point that least of all troubles me , Philotheus . Philoth. But Fourthly , As for Moral Deformities and Extravagancies , it has been hinted already , that there being Folly and Wickedness all over the World , it is better there should be this variegation of it , then that it should be every-where in the same dress ; that seeing it out of the more familiar habit , we may the more easily discern the ugliness of it , and the more courageously hoot at it , and so at last heartily detest it , be it in what mode or habit it will. Thus is Vanity and Vileness laughed and jeared at even upon its own Stage , while it is in acting , and in due time will , it may be , quite be hissed off the Stage by the Spectatours ; that is to say , they will be as much ashamed to frame dark and dismall Idol-Imaginations of God , as to worship the Devil ; and to live as if there were no God in the World , as to profess openly they think there is none . Sophr. I pray God hasten those Times , Philotheus . Philop. Amen , I pray God. Philoth. Fifthly , you are to consider , Hylobares , That this Terrestriall Globe is the very Dregs of the World , and the most proper Region of Evil ; and that therefore to judge of the full benignity of Divine Providence by what we find here , were to measure the Happiness of some famously-flourishing and excellently-well-ordered City by the condition of them that live in the Hospitals or Gaols . For , according to the opinion of the ancient Philosophers , Philo , Plato and others , there may be many Aereall and Aethereall Concamerations above this Earth and lower Air well replenished with happy Souls or Spirits , such as are arrived to that condition that Plutarch sets down in this Aenigma , That they are the Citizens of that Region where the Inhabitants eat no Meat , nor do their Bodies cast any Shadow . Hyl. That 's a good and comfortable consideration to those that rejoyce more in the good of the Universe then their own . Philoth. And those that are such curious Enquirers into Providence ought to be so minded . But I proceed . Sixthly , therefore , consider , That whatsoever evil mankinde groans under , they have brought it on their own heads by their Disobedience and revolting from the First Good , and by preferring the full swindge of the Animal life before the orderly Pleasures and warrantable Joys of the Divine . Sophr. And therefore , Philotheus , I think we have greater reason to magnifie the Mercy of God , when we see any sad Object in the World , that every man is not in so ill a condition , ( whenas we have all made our selves obnoxious thereto ) then to repine against Providence , because we see some are . Philoth. You say very well , Sophron ; and we may also adde , That there are very few in the world so miserable , but they would take it very hainously of any one whom they understood to goe about to take away their life . Because ( which is to be observed in the Seventh place ) the Lapse of Man ( as touching Happiness ) is but into lesser Enjoyments , out of God's blessing ( as the Proverb is ) into the warm Sun ; he catching at Good even then , if we may believe Socrates , when he closes with that which we ought in such circumstances of Defect or Obliquity to call by the name of Evil. Sophr. And good reason too , Philotheus . Philoth. Eighthly , we are to take notice , That in the most disadvantageous parts of the World there is a possibility of emerging out of the Wickedness and Ignorance of the place , if a man be sincere : If he be not , his Hypocrisie is ipso facto punished . For those that of late years have gone about to convert the Indians to the Faith , have found them very capable , and not onely so , but exceeding witty and subtil , nothing infe●iour to the Civilized Nations , as I have heard from them that have made observation . And I doubt not but if Euistor would make it his business to set out the commendable things amongst the barbarous Nations , as much as he has those things that look the most horridly and reprochfully , it would alleviate Hylobares his melancholick Conceits of things very much . Euist. I must confess , Philotheus , that I meet with such Specimina of Peace and Righteousness amongst the barbarous Nations so called , that it were desirable we could finde the like amongst us Christians . The barbarous Americans themselves seek future Happiness from these Principles ; promising that Prize to the just and peacefull , and adjudging the injurious , cruel and covetous to a dark , slippery and disconsolate Pilgrimage after this life , where they shall cut their Feet with hard Flints , and enjoy no comfort , rest , nor quiet in any thing . Whence Hathney , a Peruvian Noble-man , would not be baptized , because he would not goe to the place where the cruel and covetous Spaniards went , though they called it by the specious name of Heaven . I should think as much from fear of being in like condition after this life with these bloudy Manslayers , as out of detestation of their accursed Companie : whose insatiable desire after Gold made them insufferably injurious , to the shame of all Christendom , as if they had no other God but this ; as a Brastlian upbraided to them , who took up a Wedge of Gold , saying , Behold the God of the Christians . Sophr. So easie a thing is it for one son of Wickedness to reproch another . Euist. But if you reade but the description of the Country of Mangi in the East-Indies , and of their King Fakfur , as Paulus Venetus sets things down , with what Justice , Peacefulness and Kindness all affairs were administred , and with what Security they lived , and how safely Strangers might travell night and day through all parts of his large Kingdome , and that though Tradesmen left open their Shops by night , no man would enter to steal any th●ng ; you would bestow a better title on these surely , O Sophron , then you did on the Spaniard or Brasilian . Sophr. They seem to deserve a better , Euistor . Euist. The like character particularly does Ludovicus Patritius give of the City Cambaia , averring that they keep most professedly to that royal Law , Quod tibi fieri non vis , alteri nè feceris . Hyl. But where find you any such examples in the West-Indies , Euistor ? For that is the most notorious Region of Barbarity . Euist. It cannot be denied . And yet you see they have a discrimination of Good and Evil , by that Story of Hathney the Brasilian . And even that People which Americus Vesputius describes in his first Voiage , to be as remote from all that which we call Civility as can be , they being without Government , Laws , or Clothing , yet their Humanity and Kindness to Strangers is said to exceed all belief ; they receiving them when they were landed with all expressions of Joy and Gladness , with Songs and Dances , with Mirth and Junkettings , offering them every thing they found pleasing to themselves , and doing all honour and respect imaginable to them , inviting them by their Friendliness and Hospitality no less then eighteen leagues into their Country , and entertaining them thus liberally nine daies from place to place . And as they waited on them in such numerous companies , if they saw any of the Strangers wearied , they would of themselves ease them by carrying them in their Hamocks , and were wonderfully officious in conveying them over Rivers , by sleights and artifices they had , for both their ease and safety . Happy he that had the opportunity of shewing his Kindness to any one of them , in getting him on his Back or Neck to swim over the River with him . With these high , but natural , strains of real Civility and Humanity did they conduct the Strangers also back again to their Ships . Where they having entertain'd them for a day , and after given them notice that they were to go away next morning , the Natives having sufficiently pleased themselves in viewing and admiring the largeness and artificialness of their Vessells , they very friendly took leave , and left them . Cuph. It had been a pretty experiment to have shot off some of the Cannon while these poor ignorant Paynims were in the midst of their astonishment and admiration . Euist. They did so , Cuphophron , having no design to experiment any thing , but onely to discharge a Gun or two according as is usual on such occasions . But it had a ridiculous effect . Cuph. I pray you tell what , Euistor . Euist. Those that were on the Shore leapt into the Sea , and dived ; as Frogs affrighted at some sudden noise or disturbance leap from among the Grass or Flags on the bank into the River . Cuph. I understood before they were able Swimmers . Euist. To admiration , Cuphophron . Sophr. But that was not so well done of Americus and his Company , to terrifie them so with so sudden and dreadfull a noise , after all their Civilities . Euist. It scar'd them indeed , but they soon perceived the Strangers meant them no hurt ; and they had no grounds of fearing any Injury from them , being conscious to themselves of meaning them none , and of having done all Kindness to them they could . Philoth. You see , Hylobares , how much of the Law of Reason and Goodness is implanted even in those Nations that are to the utmost barbarous , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lovers of mankinde , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euist. Why may we not then adde that which follows in Homer , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Philoth. That 's a very high expression , Euistor , for them ; but not unapplicable to the best sort of Christians . For our o●n Religion testifies that God is Love , and that Love is the fulfilling of the Law. Hyl. It is a chearfull consideration , that there is the emergency of so much Good in a people that seemed in so squalid and forlorn a condition , and so utterly hopeless . Philoth. But imagine , Hylobares , a Nation or Country in as squalid and forlorn a condition as you will , this may also , in the Ninth place , ease your phancy , That though the Succession of such a Nation continue for many Ages , yet the particular Souls that make up this Succession in such a disadvantageous abode , their Stay is but short , but their subsistence everlasting after this life . So that their stay here is nothing in comparison of their duration hereafter . Hyl. This indeed were something , Philotheus , if their quitting of this Life were a release from all that evil that hangs about them here . Philoth. Who knows , Hylobares , but the present Disadvantages to them that are sincere may prove Advantages to them in the other state ; and by how much more forcibly they seemed to be born down to Evil here , that by the special Providence of God , at the releasment of the Soul from the Body , there is the more strong and peremptory Resiliency from this sordid Region of Misery and Sin ? Hyl. If that be , your Argument is not devoid of force , nor do I know how to confute it . For I know you will say , that what-ever Good does accrue to such sincere Souls , it is in virtue of the miraculous Revelation of Iesus Christ to them . Philoth. You conjecture right . Hyl. But what shall we think of those Barbarians in whom there never was any thing of the Divine Life , nor any moral possibility of acquiring it ? Philoth. If this were , which is hard to admit , I must confess I could not think so hardly of God , as to imagine that they must answer for that Depositum that never was put into their hands . And therefore it were the safest to conceive , which you may note in the Tenth place , ( nor can we define any thing more determinately therein ) That they will be committed to such a state after this Life as is most sutable and proportionable to such a Creature . To which you may adde in the last place , That on the Stage of this Earth , a throughly-castigated Body , though it be the fittest habitacle for the Divine Light and Heavenly Life to abide in , yet it is more inept for the enjoyment of that more full and sensible Sweetness of the Animal or Bestial ; and that so Reflexive and Animadversive a Spirit as the Soul of Man given up wholly to the pleasures of the Animal Life reaps an higher measure of delight therefrom , and that with more punctual and pompous Circumstances , then any Beast whatsoever . Son , remember that thou in thy life-time receivedst thy good things , &c. Cuph. I partly understand you , Philotheus , and cannot but applaud the felicity of your Invention , that has hit upon so many and so pertinent Considerations to bear up the minde of Hylobares from sinking into any Distrust of the Goodness of Providence . But , methinks , I could adde one Consideration more , to make the number even , and such as will meet with the most passionate expression in Hylobares his Complaint ; as if God should rather dissolve the World in an high indignation against the Miscarriages of it , then suffer it to go on in such a wilde course as it seems to have done in the Manners and Religions of the most barbarous Pagans . My Meditation , I must confess , is something Metaphysicall ; but I hope it is not above the capacity of Hylobares to understand it . Philoth. That he will best know when you have delivered your self of it , Cuphophron . Cuph. The summe of it is to this purpose , ( and I wish my self better success then formerly , for I have been very unlucky in my delivering my self hitherto ) That the universal Object of Man's Understanding , Religion and Veneration , is much-what according to that Inscription in the Temple of Isis or Minerva in Sais , an ancient City of Aegypt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am whatsoever was , is , or is to come , and no mortal hitherto has ever uncovered my Veil . This I conceive is the hidden Essence of the eternal God , who is all , and from whom all things are in such sort , as that they may in some sense be said still to be him . Hyl. This is Hypermetaphysicall , O Cuphophron , very highly turgent and mysterious . What do you mean ? That God is so the Essence and Substance of all things , that they are but as dependent Accidents of him ? If there were nothing but Matter in the World , this Riddle would be easily intelligible in this sense , and all Phaenomena what-ever would be but the Modifications of this one Substance . But for my own part , I was abundantly convinced by the first day's discourse , That there is an Immoveable Substance distinct from that of the Moveable Matter : which distinction is so palpable , that nothing can be said to be God in any good sense but God himself , at least no Material thing can . Cuph. You have almost struck quite out of my thoughts what I was a-going to say next , Hylobares . Philop. Cuphophron seems to be full of something ; I pray you give him leave to vent himself . Cuph. I have recovered it . Now I say , whatsoever is represented to the Soul is not God himself , but some exteriour manifestation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And whatsoever is more eminent and extraordinary , Nature from religious Complexions has easily extorted veneration thereto , it being as it were a more sensible appearance or visible stirring of that great Godhead that inhabits this august Temple of the World. Wherefore God and his holy Temple filling all places , the passionate Motions of all Creatures are a kinde of Divine Worship , they every-where seeking and crouching to him to enjoy some Benediction of him , or else singing his Praises in triumphant Accents , and in transporting expressions of their present Enjoyments ; some even wasting themselves in the complacency they take , though in but smaller matters which he bestows on them , or rather permits them to take them , though he could wish they would make choice of better . But these , though small in themselves , seem great to them that are pleased with them ; these lesser communications of the embodied Excellencies of the Deity so filling their pusillanimous spirits with Joy and Rapture , that they even willingly forfeit all the rest , and turn as it were Martyrs and Self-sacrificers to but so faint a Shadow or scant Resemblance of the first uncreated Perfection : whose beautifull Nature is solidly born witness unto by so ready and constant a Profession , ( though many times with sad After-inconveniences ) and by so religious an adhesion to so slender and evanid Emanations thereof . Which Mistakes therefore should in all likelihood move Pity rather then Vengeance in the Deity , whose meaner gifts are so highly prized and received with such eager Devotion . Wherefore as uglily disordered as the affairs of mankinde seem , Hylobares has no reason to conceit that God's Vengeance must be presently poured down upon their heads , they not so much reproching him , as befooling themselves , by their ill choice . Hyl. What think you , Gentlemen ? has not Cuphophron made a very rapturous Harangue ? Sophr. If the full stream of his Phancy and Eloquence had not carried away his Judgement , and miss-led it into such scandalous expressions as well as real Mistakes , the Musick of his words had been no offence to mine ears . But to me it seems the remainder of yesternight's Resverie which he fell into when he had so plentifully imbib'd the Evening-Air impregnated with the moist Influence of the Moon , which it seems has given him this second Intoxication . For though his words pass the tongue very glibly , yet the sense of some passages seems very unsound to me , and to be rather the wild fetches of Wit and Phancy , then the suggestion of true Reason : As that they that make such an affectionate choice of meaner good things , Pleasure , suppose , in stead of Vertue , seem notwithstanding religiously to give glory to God , in that they so highly esteem these lesser shadows of that Fulness and Perfection that is in Him ; whenas really it is a reproch to God , to have those things that are least like him preferr'd by a rational Creature before those things that are most like him , as true Vertue and the Divine Life most certainly is . This therefore is extravagantly false and scandalous . Besides that it is a gross affront to the Almighty , whenas he bids us make choice of one thing , that we will make choice of another . Hyl. You have said enough , O Sophron , to enervate all such slight pretensions . These Moon-shine Conceptions of Cuphophron are very abortive , and suddenly vanish in so clear a Light. Besides , if there had been any force of Reason mingled with his high-flown Eloquence , what makes it to the main Design , That Providence has its Rule and Measure from the Divine Goodness ? Philop. You unmercifully fall upon the rear of those many Considerations which Philotheus and Cuphophron have joyntly offered you . But what think you of the whole Body , Hylobares ? Is your Scepticism in this point so powerfull as still to be able to bear up against them ? Hyl. I must confess , O Philopolis , that many things have been suggested from Philotheus that are very considerable , and much to the purpose they aim at : but I am so in love with the Opinion , That the Goodness of God is the measure of his Providence , that the desire I have `it should be true , it may be , makes the Defence thereof seem weaker to me then it is . I must ingenuously confess , I do not find my self so perfectly yet at ease in my minde touching this matter ; and Cuphophron's shrewd Reflexions on the Analogies of the Miscarriages of the Civilized Nations which they bear to those of the most barbarous in Manners and Religion , have rather rankled the Sore then healed it , and have made it the more incurable . Cuph. Was ever man so unfortunate as I in my officiousness to serve my Friends with that small pittance of Wisedome that God and Nature have bestowed upon me ? When I reason shrewdly , that is to say , solidly , then I fester the Sore ; when my Arguments naturally tend to mollifie , soften and asswage the anguish of the Sore , then they are weak , abortive , Moon-shine-Conceptions . Well , I see the Fates cast the whole honour upon Philotheus of curing Hylobares his Malady . And I wish him good Success therein . Philoth. I thank you , Cuphophron . And I shall soon find out what my Success is like to be , by asking Hylobares but one Question . Hyl. I pray do , Philotheus : I shall answer you with all freedome . Philoth. Tell me then , Hylobares , whether you do not think that some free Agents , whether the Spirits of Angels or of Men , may not so misbehave themselves , that if you saw the● tumbling in stifling flames of Brimstone , and heard them howling for extremity of Torture , and hideously blaspheming God out of an impenitent vexation of mind and diabolical fixedness in that which is evil , being committed to a State of Devils and of Hell ; whether , notwithstanding the dismalness of this Tragicall sight , you cannot easily conceive but that such a state of things , though it were all over the face of the Earth , might consist with the Iustice and Goodness of God ? Hyl. With that part of his Goodness which we call Iustice , you mean , Philotheus . Philoth. Be it so , Hylobares . Hyl. That I was convinced of yesterday , by your Parable of the defloured Virgin , and the condign punishment of the Villain that defloured her and abused her so barbarously ; that , even in such Severity as tended not at all to the Emendation of the punished , the infliction notwithstanding of the Punishment might have its rise and take its reasons and measures from Goodness it self . Philoth. Can you stick to this without any diff●dence , Hylobares , Hyl. Yes surely , this seems to me a clear case . Philoth. Why then , Hylobares , I have one single Catholicon , which , if you can receive it , will quite purge out of your minde the lowest , the last , and the least remaining dregs of Diffidence that you can have touching the Goodness of Providence , though the Scene of things quite over the Earth were ten times worse then Euistor has described them . Hyl. I marry , Sir , this is something indeed , Philotheus . This is that which will clear up my thoughts to the purpose , and set me at perfect ease . I thought there was some great thing wanting still to the full satisfaction and quiet of my Minde : I beseech you let me know it therefore , Philotheus . Philoth. It is one of the Two famous Keys of Providence , even the Golden one . Hyl. Why , are there just Two ? Philoth. Two main ones . Hyl. And if the one be Gold , I pray you what is the other ? a Silver-one ? Philoth. So they call it . Hyl. O how I long to have these Keys delivered into my hand ! I pray you , Philotheus , produce them . Philoth. Not while Bathynous is in the company . Hyl. Why so , Philotheus ? Bathynous seems one of the worthiest persons in the whole Company to receive them . Philoth. You would say so , if you knew all . Hyl. I pray you conceal nothing from me . Philoth. It was he that first received them , and that many years ago , when he was scarce older then your self : And therefore none of us think it decorous to take upon us to deliver these Keys to any one while he is in presence , we ever reserving that honour to him that first received them . Hyl. That 's an handsome Ceremony . O thrice happy Youth , whom the bright face of Wisedome so early shined upon ! But , I pray you , where did he receive these Keys , Philotheus ? Philoth. In a Dream . Hyl. What , has all my expectation then vanished into a Dream ? Euist. You know , Hylobares , what high strains of Philosophy are delivered in Somnium Scipionis . Hyl. You say right , I was but in jest , and expect no less Truth now , nor of meaner importance , then before . Euist. I pray you , Bathynous , what kind of Dream was it ? For there are five severall sorts , according to Macrobius , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bath . Truly , Euistor , I have not yet considered that so Critically , never since I had it . Euist. But you could easily tell me , did I but describe the natures of these five severall sorts of Dreams to you . Hyl. O impertinent Euistor , that wouldst cause such needless delaies by catching at this occasion of shewing thy skil in Critical Trifles , whiles I in the mean time am almost quite consumed with excess of desire to have so important an Arcanum communicated unto me , for the establishing my Minde in that great and fundamental Truth I so eagerly seek after ! Euist. Let me beg of you , Bathynous , to put Hylobares out of pain , for I see he is highly impatient . Bath . It is a Dream I had in my youth , of an Old man of a grave countenance and comportment speaking unto me in a Wood. Euist. That very intimation shews it to be that kinde of Dream that the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latines Oraculum . Hyl. A good Omen , Euistor , I thank you for that . I 'll forgive thee all thy Criticall Impertinencies hereafter for this passage sake . Euist. And I will jointly beg of Bathynous to tell us this Dream of his ; for I am almost as eager of it as your self . I would fain see how exquisite an example it is of that kinde of Dream which in English we should call an Oracle . Bath . I profess , Gentlemen , I am much ashamed to seem so light-minded as to tell my Dreams before Strangers , especially before so grave a person as Philopolis . Hyl. The proper term , Bathynous , is not a Dream , but an Oracle . Bath . But I am more ashamed to pretend to speak Oracles then to tell my Dreams . Cuph. You did not speak the Oracle , but the Oracle was spoke to you . Bath . But if I had not spoke it afterwards , Cuphophron , none of you had ever heard it . Philop. Call it a Dream , or an Oracle , or an Oracular Dream , it matters not , Bathynous , so we may enjoy the hearing of it . For I am neither so unskilfull nor morose as to have the slighter conceit of any one for telling his Dream , especially in such circumstances : nay , I think it is his duty rather so to doe . Bath . Well then , since it must be so , Gentlemen , upon the permission of Philopolis and the importunity of Hylobares , I shall recite to you my Dream as exquisitely and briefly as I can . You must know then , first , Philopolis , of what an anxious and thoughtfull Genius I was from my very Childhood , and what a deep and strong sense I had of the Existence of God , and what an early Conscienciousness of approving my self to him ; and how , when I had arrived to riper years of Reason , and was imbued with some slender Rudiments of Philosophy , I was not then content to think of God in the gross onely , but began to consider his Nature more distinctly and accurately , and to contemplate and compare his Attributes ; and how , partly from the natural Sentiments of my own Minde , partly from the countenance and authority of holy Scripture , I did confidently conclude that infinite Power , Wisedome and Goodness , that these three were the chiefest and most comprehensive Attributes of the Divine Nature , and that the sovereign of these was his Goodness , the Summity and Flower , as I may so speak , of the Divinity , and that particularly whereby the Souls of men become Divine ; whenas the largest communication of the other , without this , would not make them Divine , but Devils . In the mean time , being versed in no other natural Philosophy nor Metaphysicks but the vulgar , and expecting the Laws of the externall Creation , whether visible or invisible , should be sutable to that excellent and lovely Idea of the Godhead which with the most serious devotion and affection I entertained in my own breast , my Minde was for a long time charged with inextricable Puzzles and Difficulties , to make the Phaenomena of the World and vulgar Opinions of men in any tolerable way to consort or sute with these two chiefest Attributes of God , his Wisedome and his Goodness . These Meditations closed mine eyes at night ; these saluted my memory the first in the morning : These accompanied my remote and solitary walks into Fields and Woods sometimes so early , as when most of other mortals keep their Beds . It came to pass therefore , O Philopolis , that one Summer-morning having rose much more early then ordinary , and having walk'd so long in a certain Wood ( which I had a good while frequented ) that I thought fit to rest my self on the ground , having spent my Spirits , partly by long motion of my Body , but mainly by want of Sleep , and over-anxious and solicitous thinking of such Difficulties as Hylobares either has already , or , as I descry'd at first , is likely to propose ; I straight way reposed my wearie Limbs amongst the Grass and Flowers at the foot of a broad-spred flourishing Oak , where the gentle fresh morning Air playing in the Shade on my heated Temples , and with unexpressable pleasure refrigerating my bloud and spirits , and the industrious Bees busily humming round about me upon the dewy Honey-suckles ; to which nearer noise was most melodiously joyned the distanced Singings of the chearfull Birds reechoed from all parts of the Wood ; these Delights of Nature thus conspiring together , you may easily phansie , O Philopolis , would quickly charm 〈◊〉 wearied body into a profound Sleep . But my Soul was then as much as ever awake , and , as it seems , did most vividly dream that I was still walking in these solitary Woods with my thoughts more eagerly intent upon those usual Difficulties of Providence then ever . But while I was in this great Anxiety and earnestness of spirit , accompanied ( as frequently when I was awake ) with vehement and devout Suspirations and Ejaculations towards God , of a sudden there appeared at a distance a very grave and venerable Person walking slowly towards me . His Statu●e was greater then ordinary . He was clothed with a loose silk Garment of a purple colour , much like the Indian Gowns that are now in fashion , saving that the Sleeves were something longer and wider ; and it was tied about him with a Leviticall Girdle also of Purple ; and he wore a pair of Velvet Slippers of the same colour , but upon his Head a Montero of black Velvet , as if he were both a Traveller and an Inhabitant of that place at once . Cuph. I dare warrant you it was the Ghost of some of the worthy Ancestors of that noble Family to whom these Woods did belong . Hyl. You forget , Cuphophron , that Bathynous is telling of a Dream , as also ( this third time ) that Ghosts , that is , Spirits , are no-where , and therefore cannot be met with in a Wood. Philop. Enough of that , Hylobare● I pray you proceed , Bathynous , a●● describe to us his Age and his Looks , as well as his Clothing . Cuph. I pray you do , Bathynous : I love alife to hear such things as these punctually related . Bath . Did not the ruddiness of his Complexion and the vivacitie of his Looks seem to gainsay it , the snowy whiteness of his Hair , and large Beard , and certain senile strokes in his Countenance , seemed to intimate him to be about sixscore years of age . Sophr. There is no such contradiction in that , Bathynous : For Moses is said to be an hundred and twenty when he died , and yet his eye was not dim , nor his natural force abated . But , I pray you , proceed . Bath . While he was at any distance from me , I stood fearless and unmoved , onely , in reverence to so venerable a Personage , I put off my Hat , and held it in my hand . But when he came up closer to me , the vivid fulgour of his Eyes , that shone so piercingly bright from under the shadow of his black Montero , and the whole Air of his Face , though joyn'd with a wonderfull deal of Mildness and Sweetness , did so of a sudden astonish me , that I fell into an excessive trembling , and had not been able to stand , if he had not laid his Hand upon my Head , and spoken comfortably to me . Which he did in a Paternal manner , saying , Blessed be thou of God , my Son , be of good courage , and fear not ; for I am a Messenger of God to thee for thy good . Thy serious Aspires and breathings after the true Knowledge of thy Maker and the ways of his Providence ( which is the most becoming employment of every Rational Being ) have ascended into the sight of God ; and I am appointed to give into thy hands the Two Keys of Providence , that thou maiest thereby be able to open the Treasures of that Wisedom thou so anxiously , and yet so piously , seek'st after . And therewithall he put his right Hand into his left Sleeve , and pull'd out two bright shining Keys , the one of Silver , the other of Gold , tied together with a Sky-coloured Ribbon of a pretty breadth , and delivered them into my hands ; which I received of him , making low obeisance , and professing my thankfulness for so great a gift . And now by this time I had recovered more then ordinary strength and courage , which I perceiv'd in a marvellous way communicated unto me by the laying of his Hand upon my Head , so that I had acquired a kinde of easie confidence and familiarity to converse with him ; and therefore , though with due Civility , yet without all Fear , methought I said farther to him , These are a goodly pair of Keys , O my Father , and very lovely to look upon : but where is the Treasure they are to open ? To which , smiling upon me , he straightway replied , The Treasures , my Son , be in the Keys themselves . Then each Key , said I , O my Father , will need a farther Key to open it . Each Key , said he , my Son , is a Key to it self ; and therewithall bad me take notice of the Letters embossed on the Silver Key , and there was the like artifice in the Golden one . Which I closely viewing in both , observed that the Keys consisted of a company of Rings closely committed together , and that the whole Keys were all bespattered with Letters very confusedly and disorderly . Set the Letters of the Keys in right order , then said he , and then pull at their Handles , and the Treasure will come out . And I took the Silver Key ; but though I could move the Rings by thrusting my Nails against the Letters , yet I could not reduce the Letters into any order , so that they would all lie in straight Lines , nor was there any Sense in any Line . Which when that aged Personage saw , You must first know the Motto , said he , my Son : That is the Key of the Key . I beseech you then , said I , O my Father , tell me the Motto . The Motto , said he , my Son , is this , Claude fenestras , ut luceat domus . Having got the Motto , I set to work again , and having reduced those Letters that made up that Motto into a right Line , I , holding the lower part of the Key in my left hand , pull'd at the Handle with my right , and there came out a Silver Tube , in which was a Scroll of thin Paper , as I thought , but as strong as any Vellum , and as white as driven Snow . Having got this Scroll , I took the boldness to open it . The Figure thereof was perfectly square , with even Margins on all sides , drawn with Lines of a sky-coloured blew , very perfect and lovely . In the midst was described the Figure of the Sun in blazing Gold : About the Sun were six Circles drawn with Lines of the same-coloured blew . Two of these Circles were very near the body of the Sun ; the other four more remote both from him and from one another , though not in equal distances . In every one of these Circles was there the figure of a little Speck like a Globe , but of two distinct colours ; the one side toward the Sun shining like Silver , the other being of a duskish discoloured black . About those little Globes in the third and fifth Circle there were also drawn lesser Circles of blew , one about the third , and four about the fifth : and in each of these Circles was there also a small Globous Speck , of a lesser size then those in the middle . Something there was also about the Globe of the sixth Circle , but I cannot remember it so distinctly . Beyond these Circles there was an innumerable company of Star-like Figures of Gold , of the same hue with that of the Sun , but exceeding-much less , which carelesly scattered , some were found a pretty distance from the Margin , others towards the Margin ; othersome were cut in two by the blew Line of the Margin , as if it were intimated that we should understand , that there were still more of those golden Stars to an indefinite extent . This Scheme entertained my gazing eyes a good time ; for I never had seen such before , and was resolved to impress the Lines thereof perfectly in my memory , that I might afterwards discourse more readily thereof with this venerable Personage . For I knew the purpose thereof by the Inscription on the upper Margin , which was , The true Systeme of the World. Having thus satisfy'd my self , I rolled up the Scroll again , and repositing it in the Silver Tube , easily thrust in the Tube into the other part of the Key , and disordering the Line of Letters that contain'd the Motto , all was lockt up again safe as before . Having pleased my self so well with opening this first Treasure , I had the more eager desire to assay the other ; and knowing all attempt to be vain without the knowledge of the Motto or Key of the Key , I besought that Divine Sage to impart it to me . That I shall doe right willingly , said he , my Son : And I pray you take special notice of it . It is , Amor Dei Lux Animae . An excellent Motto indeed , said I ; The Key is a Treasure it self . However I set me to work as before , and reducing the Letters to such an order that a Line of them did plainly contain this Motto , I pulled at both ends of the Golden Key , as I did in the Silver one , and in a Golden Tube continued to the Handle of the Key there was a Scroll of such Paper , if I may so call it , as in the other , exceeding white and pure , and , though very thin , yet not at all transparent . The Writing was also terminated with even Margins on all sides as before ; onely it was more glorious , being adorn'd richly with Flower-work of Gold , Vermilion , and blew . And I observed that twelve Sentences filled the whole Area , written with Letters of Gold. The first was , The Measure of Providence is the Divine Goodness , which has no bounds but it self , which is infinite . 2. The Thread of Time and the Expansion of the Vniverse , the same Hand drew out the one and spred out the other . 3. Darkness and the Abysse were before the Light , and the Suns or Stars before any Opakeness or Shadow . 4. All Intellectual Spirits that ever were , are , or ever shall be , sprung up with the Light , and rejoyced together before God in the morning of the Creation . 5. In infinite Myriads of free Agents which were the Framers of their own Fortunes , it had been a wonder if they had all of them taken the same Path ; and therefore Sin at the long run shook hands with Opacity . 6. As much as the Light exceeds the Shadows , so much do the Regions of Happiness those of Sin and Misery . These six , Philopolis , I distinctly remember , but had cursorily and glancingly cast mine eye on all twelve . But afterwards fixing my mind orderly upon them , to commit them all perfectly to my memory , ( for I did not expect that I might carry the Keys away with me home ) by that time I had got through the sixth Aphorism , there had come up two Asses behinde me out of the Wood , one on the one side of the Tree , and the other on the other , that set abraying so rudely and so loudly , that they did not onely awake , but almost affright me into a discovery that I had all this while been but in a Dream . For that aged grave Personage , the Silver and Golden Keys , and glorious Parchment , were all suddenly vanished , and I found my self sitting alone at the bottome of the same Oak where I fell asleep , betwixt two rudely-braying Asses . Euist. These are the usual Exploits , Bathynous , of this kind of Animal . Just thus was the Nymph ` Lotis , lying fast asleep on the Grass in a Moon-shine-night , awakened by the loud Braying of Silenus his Ass. Asses are as it were the Trumpeters of the Forest , Bathynous , that awake careless men out of deep Sleeps . Hyl. If your Memory did not far surpass your Phancy , Euistor , you would not be so good an Historian as you are . Surely the Braying of an Ass is more like to the blowing of a Neatherd's or Swineherd's Horn then to the sound of a Trumpet . Besides , the Braying of Silenus his Ass was the saving of the Nymph's Virginity : But this , O Euistor ! O Bathynous ! was there ever a more unfortunate Mis-hap then this ? This Story has quite undone me . It has wounded my belief of Providence more then any thing I have yet taken notice of . That God should ever permit two such dull Animals to disturb so Divine a Vision as it seems to me ; and that so mysterious , so heavenly and intellectual a Pleasure , and so certain a Communication of such important Truths , should be thus blown aside by the rude breath of an Ass. To what a glorious comprehension of things would this Scene have proceeded ! What accurate Information touching the Fabrick of the World ! what punctually-satisfactory Solutions of every Puzzle touching Divine Providence might you after have received in your intended Conference with this venerable Personage , if these impertinent Animals by their unseasonable loud Braying had not called your Ecstaticall Minde into the Body again , which is as unfit for Divine Communication as themselves ! Bath . Do not take on so heavily , O Hylobares , nor be so rash a Censurer of Providence , no not so much as in this Paradoxicall passage thereof . For how do you know but all that which you phansie behinde , had been too much to receive at once ? Old Vessells fill'd with new Wine will burst . And too large a Dosis of Knowledge may so elate the Spirits , that it may hazard the Brain , that it may destroy Life , and chase away Sobriety and Humility out of the Soul. Sophr. This is very judiciously advertised of Bathynous , is it not , Hylobares ? Hyl. I cannot disown Truth whensoever I meet with it . Bath . But besides , though you should judge so extraordinary-charitably of me at that age , Hylobares , as that I might have received all that behind , ( which you surmize was lost by that Accident ) without any hazard to the Morality of my Mind : yet I can tell you of a truth , that I take that Accident , that seems so Paradoxicall to you , to be a particular Favour and Kindness done to me by Providence , and that it fell out no otherwise then ( could I have foreseen how things would be ) I my self should even then have desired it ; that is to say , I found my self more gratify'd afterwards , things happening as they did , then if that Divine Dream , if we may call it so , had gone on uninterruptedly to its full Period . For it would but have put me into the possession of all that Truth at once , which in virtue of this piece of the Dream I got afterwards , with an often-repeated and prolonged Pleasure , and more agreeable to humane Nature . Hyl. I profess , Bathynous , this is not nothing that you say . Nay indeed , so much , as I must acknowledge my exception against Providence in this Passage very much weakned . But what use , could you make of the Silver Key , when that Divine Personage explained nothing of it to you ? Bath . It was as it were a pointing of one to those Authours that conform the Frame of the World to that Scheme ; as Nicolaus Copernicus and those that follow that Systeme . But it is no-where drawn nearer to the Elegancy of the Silver-Key-Paper then in Des-Cartes his third part of his Principles . Cuph. That 's notable indeed , Bathynous . This is a kinde of Divine Testimonie to the truth of all Des-Cartes's Principles . Bath . No , by no means , Cuphophron : For in the Golden-Key-Paper , in that cursory Glance I gave upon all the Sentences or Aphorisms therein contained , amongst the rest I espy'd one , of which part was writ in greater Letters , which was to this sense , That the Primordials of the World are not Mechanicall , but Spermaticall or Vital ; which is diametrically and fundamentally opposite to Des-Cartes's Philosophy . Cuph. There is great Uncertainty in Dreams . Bath . But I must confess I think the thing true of it self . And if I had had full Conference with that Divine Sage , I believe I should have found his Philosophy more Pythagoricall or Platonicall , ( I mean his Natural Philosophy , Cuphophron ) then Cartesian . For there was also mention of the Seminal Soul of the World , which some modern Writers call the Spirit of Nature . Cuph. So many men , so many mindes . Bath . But I doubt not but that it is demonstrable by Reason , that the Primordials of the Universe are not purely Mechanicall . Cuph. So many men , so many Reasons , so many Demonstrations . Hyl. I believe Cuphophron takes it very ill of you , Bathynous , that the old grave Person you met with in the Wood was not a thorough-paced Cartesian , or else he is in a very Scepticall mood : which I do not desire to be in , especially in so weighty Points as these concerning Providence . And therefore let me intreat you , Bathynous , to unlock that Difficulty I propounded last to Philotheus , by virtue of your Golden Key . Bath . You must excuse me there , Hylobares ; I would not be so injurious to Cuphophron as to make him a false Prophet , who so expresly foretold a while agoe , that the Fates had designed that honour solely for Philotheus . Philoth. And it seems , in the like Complement to Cuphophron , I must again resume my not unpleasant burthen of serving Hylobares ; which I shall doe according to the best skill I have . Philop. I pray you do , Philotheus ; for I am very ambitious you should work upon Hylobares a perfect Cure. Philoth. I shall endeavour it , Philopolis . But I must first take the liberty to chafe the benummed part , and soundly chide Hylobares that he is not cured already , nor has been sufficiently sensible of that Clearness and Evidence for the Unexceptionableness of Divine Providence which has been hitherto produced . Which I must profess I think to be such , that those that have not some peculiar humour or phancy , or labour not under the burthen of their own Idiosyncrasie , cannot but be fully satisfied with , without the flying to any such high-swoln Hypothesis as that Systeme of the World represented in the Silver-Key-Paper , or Pre-existence of Souls , which is part of the Golden one . So that any farther Solution of the present Difficulty , were it not for Hylobares his own fault , and the peculiarity of his own Phancy that still molesteth him , were plainly unnecessary and superfluous . How many thousands of sober and intelligent persons have been fully satisfied touching the Accuracy of Divine Providence without any such far-fetch'd Helps ? Sophr. Which is a shrewd Indication , that those Arguments , distinct from these more aiery Hypotheses and finely-contrived Phancies , are the more natural strength and arms , as it were , of humane Understanding , ( by whose strokes it bears it self up in these profound Mysteries from sinking into Infidelity or Atheism ; ) but those more big and swelled Hypotheses , but as a bundle of Bull-rushes or a couple of Bladders ty'd under the Arms of some young and unskilfull Swimmer . Hyl. And I for my part , Gentlemen , do profess my self such a young and unskilfull Swimmer in these Depths , and therefore would gladly be supported by the artificial use of these Bladders , that my Melancholy may never sink me to the bottom . Cuph. And I commend your wit , Hylobares , that you can so well provide for your own safety . For I dare undertake that these Bladders are so big , so tough , and so light , that if they be but well ty'd on , a Cow or Oxe may securely swim on them through the Hellespont , or rather through the main Ocean , and never fear drowning . Hyl. I thank you for that encouragement , Cuphophron , and shall therefore the more earnestly beg of Philotheus , that he would use all the Art and Skill he has to tie them on me as fast as possibly he can , ( that of Pre-existence especially , the Reasons and Uses thereof ) that the string may never slip nor break , to my hazard of ducking to the bottom . Philoth. That I will do , Hylobares● but on this condition , that you ever remember that what I do thus firmly fasten on you is yet but by way of Hypothesis , and that you will no longer make use of these Bladders then till you can safely swim without them . Hyl. That I do faithfully promise you , Philotheus , in the word of a Gentleman . Wherefore , without any farther Interruption , I pray you proceed . Philoth. To begin therefore where we left . Do you still , Hylobares , adhere to that Truth , that free Agents may so hainously misbehave themselves , that even according to the Laws of Divine Goodness they may be detruded into the state of Devils and of Hell , and therefore far more easily into a state less deplorable ? Hyl. That I said , and do still say , is to me a clear case , Philotheus . Philoth. Let us then but assume out of the Golden-Key-Paper that which is so clearly contained therein , the Pre-existence of Humane Souls , and all these black and dark Difficulties that thus over-cloud your Understanding will instantly vanish . Hyl. Why so , Philotheus ? Philoth. Because supposing Humane Souls were created in the Morning of the World , and in such infinite Myriads , there has been time enough since that for as many and more then hitherto have peopled the Earth , to have transgressed so hainously before their entrance on this Stage , that by a just Nemesis measured and modify'd by the Divine Goodness it self they may be contrived into the worst and most horrid Circumstances , into the most ●qualid and disadvantageous condition and state of living , that Euistor has produced any example of amongst the most Barbarous Nations . Hyl. This reaches the Point home indeed , Philotheus , and does perfectly pull up by the roots all pretension to this last and greatest Scruple , if we were assured of the truth of the Hypothesis . Philoth. Why , did not your self call this Dream of Bathynous a Divine Dream , before I came to make this important use of it ? And every Divine Dream is a true Dream . But you serve me just so as Cuphophron did Bathynous . Whiles it seemed to serve his turn to credit Des-Cartes's Philosophy , so long it was a Divine Testimonie ; but when it proved contrary , then there was little certainty in Dreams . This seems a piece of Levity in you both . Hyl. But I hope in my self the more pardonable , O Philotheus , by how much more important a thing it is that the ground of a man's belief of the Goodness of Divine Providence should be solid and unshaken , then that Des-Cartes's Principles should be deemed a piece of such infallible Wisedome . Cuphophron's vilification of the Dream proceeded out of a partial zeal in the behalf of the Cartesian Philosophy : my distrust of it , out of an excess of desire it should be true . For I must confess , if this one Point in it of Pre-existence appear to me certainly true , all my Doubts and Difficulties touching the Moral Evils in the World will suddenly melt into nothing . Nay , if I could believe Bathynous his Dream to be a Divine Dream , the first Aphorism in the Golden-Key-Paper puts all our Controversies to an end , it declaring the Measure of Providence to be the Divine Goodness , which has no bounds but it self , which is infinite . Wherefore it was the most calamitous Accident that could ever have befallen the Philosophicall Republick , that 〈◊〉 two unlucky Asses so rudely broke off Bathynous his Conference with that venerable Sage , who , I surmize , in that intended Discourse would have communicated the Reasons and Grounds of these Conclusions to Bathynous . For true Reason is so palpable and connatural to a Man , that when he findes it , he feels himself fully satisfi'd and at ease . Philoth. I commend your Caution , Hylobares , that you are so loth to build great Conclusions upon weak or uncertain Principles . Wherefore let me offer to your consideration a Point of which I presume you will acknowledge your self more certain , that is , The Possibility of the Pre-existence of the Soul ; I demand of you , if you be not very certain of that . Hyl. Yes surely I am ; I see no repugnancy at all in it . Philoth. Then you are not certain but that the Soul does pre-exist . Hyl. I confess it . Philoth. And uncertain that it does not . Hyl. That cannot be denied ; it is the same , I think , I granted before . Philoth. Therefore , Hylobares , you make your self obnoxious both to Providence , and to my self . To Providence , in that you bring in uncertain Allegations and Accusations against her , and so soil the beauty and perfection of her waies , that are so justifiable where they are perfectly known , by opposing Phancies and Conceits , such as you your self acknowledge you are not certain of . To me , in that you covenanted with me at the first , never to alledge uncertain Hypotheses against known Truth . Hyl. This is true , Philotheus ; you make me half ashamed of my Inconstancy . But in the mean time I do not finde my self in that full ease I desire to be , while as well the Pre-existence of the Soul as her Non-Preexistence is an uncertain Hypothesis . Philoth. If you cannot finde Divine Providence perfect without it , it is your own fault that , as to your self , to save you from sinking , you do not make use of it as a true Hypothesis . And forasmuch as you finde it so hard to discover Divine Providence to be perfect without it , that is no small Argument that the Hypothesis is true . Hyl. I must confess I think it is a safer Argument then Bathynous his single Dream . Philoth. Nay , it were in it self , Hylobares , a solid Argument , supposing Providence cannot well otherwise be salved ; as it is for the Copernican Hypothesis , that nothing else can give a tolerable account of the Motion of the Planets . And I must tell you farther , Hylobares , that this Hypothesis of the Soul's Pre-existence is not the single Dream of Bathynous sleeping in the grass , but was deemed a Vision of Truth to the most awakened Souls in the world . Hyl. That 's very good news , Philotheus ; for I do not at all affect Singularity , nor love to finde my self alone . Philoth. If the Dream of sleeping Bathynous be a mere Dream , the most famously-wise in all Ages have dream'd waking . For that the Souls of men do pre-exist before they come into the Body , was the Dream of those three famous Philosophers , Pythagoras , Plato , and Aristotle ; the Dream of the Aegyptian Gymnosophists , of the Indian Brachmans , and Persian Magi ; the Dream of Zoroafter , Epicharmus , and Empedocles ; the Dream of Cebes , Euclide , and Euripides ; the Dream of Plotinus , Proclus , and Iamblichus ; the Dream of Marcus Cicero , of Virgil , Psellus , and Boethius ; the Dream of Hippocrates , Galen , and Fernelius ; and , lastly , the constant and avowed Dream of Philo Iudaeus , and the rest of the most learned of the Iews . Cuph. I pray you let me cast in one more example , Philotheus . Philoth. I pray you doe , Cuphophron . Cuph. The Dream of the Patriarch Iacob when he slept in Bethel , and dream'd he saw Angels descending and ascending on a Ladder that reached from Earth to Heaven ; whereby was figured out the Descent of Humane Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and their Return from thence to the Aethereal Regions . Hyl. O egregious Cuphophron , how do I admire the unexpectedness of thy Invention ! This is your Dream of the mysterious Dream of the holy Patriarch . Cuph. And who knows but a very lucky one ? Hyl. But I pray you tell me , Philotheus , did any of the old Fathers of the Church dream any such Dream as this ? Sophr. This is a very becoming and commendable temper in Hylobares , that his younger years will enquire after the Judgement of the ancient Fathers in the Primitive Church touching so important a matter . Cuph. Those Primitive Ages were the youngest Ages of the Church , but the Ages of persons much the same now that were then . Hyl. Notwithstanding this flurt of Cuphophron's wit , I beseech you , Philotheus , satisfie me in the Question I propounded . Philoth. This at least , Hylobares , is true , That the Primitive Fathers in the most entire Ages of the Church dream'd not the least evil of this Dream of Pre-existence ; the Wisedome of Solomon , which expresly asserts it , being appointed by them to be read in their publick Assemblies . Nay , our Saviour himself , when he had a most signal occasion to have undeceived the Iews in that Point , if it had been false or dangerous , in the Question touching the man that was born blind , took not the least offence at the supposition . Whence you will the less wonder that either St. Austin , Basil , and Gregory Nazianzen , were ●avourably affected touching the Opinion ; or that Clemens Alexandrinus , Origen , Synesius , Arnobius , and Prudentius , were express Assertors thereof . Hyl. This truly , Philotheus , casts me into so great a security from any harm in the Hypothesis , that if you hold on as you have begun , the power of your speech will unavoidably charm me into the same Dream . Philoth. You know the worst of it then , Hylobares , that your Minde will be at perfect rest touching the present Difficulty concerning Providence . And if Testimonies thus please you , be assured of this , That there was never any Philosopher that held the Soul spiritual and immortal , but he held also that it did pre-exist . Hyl. That is very considerable . Philoth. And do not you , Hylobares , hold the Soul of man to be an Incorporeal indiscerpible Substance , a Spirit ? Hyl. I do , and I thank you that I do so , Philotheus . Philoth. How then comes it to pass that you , being of so Philosophicall a Genius , should miss of the Pre-existence of the Soul ? For there being no other considerable Opinion in view but Creation , Traduction , and Pre-existence ; Creation of pure Souls , and the Infusion of them into impure Bodies , and in such horridly-impure Circumstances as sometimes happens , is a repugnancy to the Purity of God , who is supposed then to create them : but Traduction a derogation and contradiction to the Spirituality and Indiscerpibility of the Soul it self . Wherefore it necessarily remains , that these two being such absurd Opinions , the third must take place , and that the Souls of men do pre-exist . Hyl. O Philotheus , that venerable Sage in Bathynous his Sleep could not have argued better then thus , if they had come to conference . I do not dream , but I see with the eyes of my Minde wide open in broad day , the Reasonableness of this Hypothesis , That the Souls of men did exist before they came into these terrestrial Bodies . Philoth. And in this Day-light , Hylobares , all your Difficulties do vanish touching that part of Providence that respects the Moral Evils , whose hue seemed so dismall to you out of History , and their permission so reproachfull to the Goodness of God. Hyl. They are all vanished quite , and those touching Natural Evils too , so far forth as they respect the Souls of Men. Philop. This is a good hearing . We are infinitely obliged to Philotheus for his pains . Are there any more Scruples behinde touching Divine Providence , Hylobares ? Hyl. Onely those Objections fetch'd from Defects conceived to be in the Administration of Providence . For though we be convinced that all things that are are rightly ordered ; yet it may be demanded why there are no more of them , why no sooner , and the like . Sophr. Indeed , Hylobares , you seem to me hugely over-curious in such Inquisitions as these . Is not the whole World the Alms-house of God Almighty , which he had a right to build when he would , and to place us his eleemosynary Creatures in it no sooner then he pleased ? He does but utisuo jure in all this . And it is an outrageous Presumption , to expect that he should not act according to his own minde and will , but according to the groundless enlargements and expansions of our wanton and busie Phancies . So long as we see that the things that are are well and rightly administred , and according to the Laws of Goodness and Justice , it is a marvellous piece of Capriciousness to complain , that such things with the unexceptionable Oeconomie of them began no sooner , nor reach no farther . Bath . You speak very gravely and soberly , O Sophron , and that which has very solid sense at the bottom , if rightly understood . For God has no obligation from the Creatures to make them sooner , or more , or larger , and the like . So that if he had made the World no larger then the vulgar phansy it , a thought suppose above the Clouds , or had stay'd the making of it till a year ago , or had not made it yet , nor ever intended to make it ; he did in all this but uti suo jure , as you speak . But in that he has made it much larger and sooner , to what leading Attribute in God is that to be imputed , O Sophron ? Sophr. Surely to his mere Goodness , Bathynous . Bath . You acknowledge then his Goodness the leading Attribute in the Creation of the World , and his Wisedome and Power to contrive and execute what his Will actuated by his Goodness did intend . Sophr. Speaking more humano , so it seems to be . Bath . But this is a marvell of marvells to me , That the Goodness of God being Infinite , the effects thereof should be so narrow and finite as commonly men conceit , if there be no Incapacity in the things themselves that thus streightens them . That one small share of the Divine Goodness should be active , but that infinite Remainder thereof , as I may so speak , silent and inactive , is a Riddle , a Miracle that does infinitely amaze me . Sophr. O Bathynous , my very Heart-strings are fretted with fear and anxiety , when you plunge us into such profound Disquisitions as these , out of which there is never any hope to emerge . I pray you , Hylobares , ask modestly touching these things . I wonder you are not throughly satisfi'd about Providence already : I am sure I am . Hyl. And I desire but to be so too , Sophron. What will satisfie one man will not satisfie another . Philoth. That is very true , Hylobares , which I perceiving , it forced me to mention the Golden Key of Providence to you . For we do not wantonly and ostentatively produce those Keys , but at a dead lift , when no other method will sati●●ie him whose minde is anxious and solicitous touching the Waies of God ; that by these Hypotheses he may keep his Heart from sinking . Hyl. It is a very laudable custome , Philotheus , and such as I find the benefit of already . For I find the very first Difficulties of this last and present Head I intended to propose , to melt away of themselves in virtue of that light from the Golden Key , I mean that of Pre-existence . For I intended to have propounded it as an Objection against the Goodness of Divine Providence , That , whereas the Soul can live and subsist out of this terrestriall Body , ( for so it does after death ) she should not be created before this terrestriall Mansion , and enjoy her self before she come into the Body , as well as afterwards . But this Doctrine of Pre-existence has plainly prevented the Objection . Another Objection also , touching the Messias coming into the World so lately , is in my own judgement much enervated by this Hypothesis . For who knows but the Demerits of Humane Souls were such , that it was consonant enough to the Goodness of God , not to communicate the best Religion to the World till that time it was communicated ? Philoth. That is no inept consideration , Hylobares . But besides , it is a strange Presumption to determine when it is just fit time for Providence to use her strongest Effort for reclaiming of straying Souls : And to reclaim them as soon as they have strayed , is next to the keeping them forcibly from ever straying , which is to hinder a free Agent from ever acting freely . Wherefore seeing the Souls of men were to use their own liberty , there were certain pompous Scenes of affairs to proceed upon either supposition , whether they stood or fell , and not all presently to be huddled up in an instant . And what Light Providence brings out of the Darkness of Sin , I did more particularly intimate unto you in our yesterday's discourse . Hyl. I remember it , Philotheus , and rest very well satisfy'd . Philop. To expect that the Messias should have come into the World so soon as Adam had fallen , is as incongruous as to expect the reaping of the Crop the very same day the Corn is sown , or that Spring and Autumn should be crouded into the same months of the year . Hyl. This is abundantly plain . And another Difficulty also which I intended to propose , touching the Plurality of Earths or Worlds , quite vanishes : while I contemplate the Paradigm of the World 's Systeme in the Silver-Key-Paper , that bears me up as stoutly on the left hand from sinking as the other Hypothesis on the right . Bath . Do you not see , Sophron , that you are worse s●ar'd then hurt ? Do you not observe how these great and formidable Difficulties crumble away of themselves , when a judicious eye has had once but a glance into the Truth ? Sophr. It 's well if all will come off so clear . Hyl. But there are some little Scruples remaining , Philotheus , partly about the Extent of the Vniverse , partly about the Habitableness of the Planets and Earths . Sophr. I thought so . Philoth. Propound them , if you please , Hylobares . Hyl. Whether the Universe be Finite , or Infinite . For if it be Finite , it is infinitely defectuous , if it may be Infinite . Philoth. That 's well put in , If it may be ; but try whether it may be or no , Hylobares . Hyl. How , Philotheus ? Philoth. Phansie it as Infinite as possibly you can . Hyl. I phansie it absolutely infinite . Philoth. Then every Part thereof is infinite . Hyl. You mean every denominated Part , Philotheus ; else the number of parts is onely infinite , not the parts . Philoth. I mean the denominated Parts , a third , a fourth , a fifth , &c. But a middle third part is bounded by the Extremes , and therefore the Extremes themselves are boundable . And consequently when you have phansied the World as infinite as you can , you must be inforced still to conclude it finite . Hyl. It seems so , if it be not a Fallacy . Philoth. Wherefore if the possibility of an Infinite World be unconceivable to you , it can be no imputation to the Goodness of Providence if it be found Finite . Hyl. But is it found Finite , Philotheus ? Philoth. No Art nor Oracle that I know has declared it so . That not onely the Globe of the Earth but her very Orbit is but as a Point to the Circuit of the nearest fix'd Stars , offers rather toward a detection of the infinite Vastness of the World then of the Finiteness thereof . How vastly distant then are those little fix'd Stars that shew but as scattered Pin-dust in a frosty night ? In what immense removes are they one beyond another ? O Israel , how great is the House of God! how large is the place of his possession ! Great , and hath no end ; high , and unmeasurable . They are the words of the Prophet Baruch . Hyl. It seems then that the Infiniteness of the World is declared by that Oracle rather then the Finiteness thereof . Philoth. It is so vastly big , Hylobares , that there is little doubt but that it is as immense as it can be , and that is enough to shew that the Dimensions thereof take their measures from the Divine Goodness . Whence it is clear that Providence is unexceptionable in this Point . Hyl. It is so . Sophr. I wish Philotheus come off so well in the other . Philoth. Be courageous , O Sophron ; we 'll doe our best , when Hylobares has proposed it . Hyl. That the Silver-Key-Systeme is the true Systeme of the World I am well enough persuaded of , and that consequently it were in vain to object the Solitude of this one Earth in this immense liquid space of the World , whenas this Systeme exhibits so many more to our view . For we can no sooner discern our own Earth to be a Planet , but we must therewithall detect also that the rest of the Planets are so many Earths , as indeed the Pythagoreans did expresly call the Moon our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or opposite Earth . But the Difficulty I come to propound is touching the Habitableness of them , which I suppose will not be deny'd ; but then there is this Snare we are caught in , That if we conceive them to be inhabited by mere Brutes onely , there will be a defect of men to keep good quarter amongst them ; but if they be also inhabited with Men , these men will want the means of Salvation ; for that they are in a lapsed state is supposed in their becoming terrestriall Creatures : either of which is inconsistent with that exquisite Goodness of God that is pleaded for . Philoth. That 's a knotty Problem indeed , Hylobares . Sophr. Why do you smile , Philotheus ? methinks it is a very formidable Question . Philoth. I smile at something that extraordinarily pleases me . Sophr. I pray you what is it that pleases you so much , Philotheus ? I would gladly know it , that I might smile also for company . Philoth. It is Sophron's honest and sober solicitude touching the Solution of the present Difficulty , which so becomingly betrays it self in the very air of his Countenance , and even then when there is least fear of miscarriage . Sophr. That were good news , Philotheus , if it were true . Philoth. It is a less Puzzle then that about the Salvation of them of the New-found World upon Earth , I mean those of America , who heard not the least whisper of either Moses or of Christ till within this Age or two . In what capacity of Salvation were they then , O Sophron , for some thousands of years together , who yet are certainly of a lapsed race ? ( whenas whether all Souls that enter into thicker Vehicles in any part of the Vniverse be lapsed , is uncertain . ) And we cannot deny but that vast Continent has been inhabited , as also the adjacent Islands , all that time , though they heard as little of Christ as they that live in Saturn or the Moon . Sophr. That cannot be deny'd , Philotheus . But you know either your self or some of us has answered this Point already , That those Americans that lived sincerely according to the Light they had , God might impart more to them , and finally in some extraordinary way or other communicate the knowledge of Christ to them to their eternall Salvation . For you know a just and honest Creditour , if the Debt be satisfy'd by a Friend , though unknown to the Debtour , yet he will free him from all Suits at Law and Arrests , and what-ever other Troubles or Inconveniencies attend a Debtour whose Debts are unsatisfy'd . Whence the Passion and Atonement of Christ might take effect with the sincere Americans , though they knew nothing of the History thereof . And therefore being reconciled by the death of Christ , they should be much more saved by his life , as the Apostle speaks . Philoth. It is very well and piously argued , O Sophron. Hyl. I think so too , Philotheus . Philoth. Had I not therefore reason to smile at Sophron , being so well furnish'd to satisfie a greater Difficulty , to see him so hugely confounded at the less ? Hyl. But why take you this to be the lesser Difficulty , Philotheus ? Philoth. Because there is more Elbow-room for framing of Answers to it . For first , suppose we should affirm that all the Earths in the Universe , besides this of ours , were inhabited merely with Brutes ; That is no Argument at all against the Divine Goodness , no more then it would be against the accuracy of Policy in a great City to see all the Gaols therein devoid of Prisoners , and that they were left to the sole possession of Bats and Cats , of Rats and Mice , and such like Vermine . It were rather a sign of a more exquisite Government and good disposition of the People , that there were now found no such Criminalls amongst them . And for the pretence of having some rational Creatures amongst them to keep good quarter ; what rational Creatures are there that rule among the scaly Nations of the vast Ocean ? Hyl. None , unless Tritons and Sea-Nymphs . Philoth. You may as well phansie Fauns and Satyrs and other Sylvatick Genii to range these Earths supposed destitute of humane kinde , and to superintend their brutish Inhabitants for their good , though at a more remote and careless distance . Hyl. As probable as the black Hunter ranging the Forest with his vocal , but invisible , Hounds in Fountainbleau . Euist. I remember the Story very well , it is recorded in the life of Henry the fourth of France . Hyl. But there being such an infinite number of Earths as there is of Stars or Suns , it is incredible , Philotheus , that it should be the onely Fate of this Earth of ours to be inhabited with men . Philoth. But how do you know , Hylobares , that there is such an infinite number of Earths ? For you covenanted at first not to bring in mere Suspicions and Surmizes reproachfully to load Providence withall . Hyl. But if that innumerable company of ●ixt Stars have no Planets dancing about them , that is to say , habitable Earths , that will be a real reproach to Providence indeed , as if Divine Goodness were infinitely defectuous in that Point . Philoth. Nay , that were rather an auspicious sign , Hylobares , that the Intellectual Orders of Creatures are not so much , or rather so universally , lapsed as they might be conceived to be , and that the Divine Goodness has a more successfull and effectual Dominion over the Universe then you imagined . For as much as the Light exceeds the Shadows , so much do the Regions of Happiness exceed those of Sin and Misery . It is an Aphorism of the Golden-Key-Paper . Hyl. I perceive you are prepared to meet one at every turn , Philotheus . Philoth. It is but common Civility to meet him that makes towards one . But now in the second place , Hylobares , let us suppose that all the Planets or Earths be inhabited with rational Creatures , yet these rational Creatures may be as specifically distinct as the Earths or Planets they inhabit , but agree all in Rationality ; as the sundry species of Dogs here on Earth agree in Latrability . They having therefore no specifick cognation with the Sons of Adam , what have they to doe with that Religion that the Sons of Adam are saved by ? Nay , I adde farther , that these varieties of rational Creatures in the other Planets , as they all agree with one another and with us in mere natural Reason , so they may all disagree from us in this essential Property of being capable of true Religion ; no Properties but those either of the Animal or middle life being essential to them . In virtue whereof they may be good Naturalists , good Politicians , good Geometricians and Analysts , good Architects , build Cities and frame Commonwealths , and rule over their brother-B●utes in those Planets , and make as good use of them as we doe ; but be as uncapable of the Divine Life , or of being good Citizens of the Heavenly Kingdome , or genuine Sons of God , as the very Brutes they rule over . Cuph. O how do I flutter to be acquainted with this kind of People , Hylobares ! they are pure Philosophers , I 'll pawn my life on 't . O that the invention of the Gansaws were once perfected , that I might make my first Visit to our Neighbours in the Moon ! Hyl. But it would be pretty in the mean time if the Art of Telescopes were so far perfected , that we might discern their shapes and persons distinctly , Cuphophron , and see whether it were worth the while to make a Visit to them , whether they be not a Nation of mere Apes and Baboons . Cuph. I dare say , Hylobares , if we could but see these Apes and Baboons through our Telescopes , we should sometimes finde them as busily tooting through their Tubes at us , as we at them . Hyl. That were a rare hit indeed , Cuphophron , that the Sons of the Mechanick Philosophy should be so lucky at Bo-peep , and be able to take a mutuall interview of one another at such a distance . If I could once hear this news , I should presently suspect that those pieces of Ice that I. Metius is said to have contrived first into Telescopes tumbled out of the Moon . Cuph. Well , well , Hylobares , you jear all things ; but you know not what Time may bring forth . Hyl. But in the mean time I am very serious in my conference with Philotheus , which your Raptures have thus interrupted . The scope of whose Discourse on this Point is , to shew that these other Earths may not be inhabited by any other Creatures then such as are essentially uncapable of true Religion , though he may haply allow them to doe such Venerations ( those in the Moon par●icularly ) to our Earth as the Cercopithecus and Elephant are said to doe to the Moon , and so may exercise a natural Idolatry , and that , it may be , in magnificently-exstructed Templ●s , even in this utter incapacity of true Religion , and consequently of Salvation ; their condition in that respect being much like that of Brutes . Which Hypothesis once admitted , ( and it is such as it is hard to demonstrate to be false ) the present Difficulty I must confess does quite vanish . But because from the prejudice of Custome , and habitual experience of our own Earth's being inhabited by Men properly so called , we have such an invincible propension to think the same thing comes to pass in all other Earths or Planets ; I beseech you , Philotheus , ease my thoughts touching their means of Salvation in this state of the Question , if you can . Philoth. Those that are saved of them are saved by the same means that the Americans and the rest of the Pagan World , that never had the opportunity of hearing of the History of Christ , were or are saved . The Ransome is paid into a very righteous hand , that will not exact the Debt twice , as Sophron very soberly and judiciously suggested . Cuph. Who knows but the Passion of Christ was intimated to the Inhabitants of those other Earths by the miraculous Eclipse that then happened , the Sun win●ing to the rest of the World , to give them notice far and wide what was transacting on the stage of the Earth in the behalf of all ? Hyl. You are a man of rare Devices , Cuphophron . How came then the Americans not to lay hold on this opportunity ? For they had no knowledge of the Suffering of the Messias , till such time as the Christians brought it thither , and fetch'd away their Gold. Cuph. You know it is night with them , Hylobares , when it is day with us ; and therefore they missed the information of that Miracle . Hyl. But they might have taken hold then of the miraculous Eclipse of the Moon , which was every whit as prodigious and conspicuous , these two Luminaries being then in Opposition , and Christ was crucified about Noon . Philoth. Cuphophron's conceit is witty , but over-slight and humourous for so solemn and serious a matter . The summe of my Solution of this Difficulty , Hylobares , is this : Lapsed Souls , where-ever they are , that recover into Sincerity , are saved as we are saved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Divine Humanity , or Humane Divinity , of the Son of God : which is the inmost and deepest Arcanum of our Christian Religion . And it is the Privilege of the Christian World , that they have this Mystery so plainly and distinctly communicated to them by the preaching of the Gospel . But the efficacy of the said Mystery may be also derived to them that never hear it sound externally and historically to their outward ears . For the Spirit of the Lord passes through the whole Universe , and communicates this Mystery to all Souls , where-ever they are , that are fitted to receive it , in a more hidden and miraculous way , such as himself and at what time himself shall please to make use of . This I think the most sober Solution of the present Difficulty , upon supposition that there are any Men properly so called that inhabit those Planets or Earths you speak of . Which , whether there be or no , is uncertain to us ; and therefore the Allegation of such Uncertainties against certain Testimonies for the exquisite Goodness of Divine Providence , ( as I have often intimated ) ought to be esteemed of no value . Hyl. I must confess it , Philotheus , and crave your pardon . But I find my very Impertinencies in my conference with you successfull and edifying . Let me propose to you but one Scruple more , Philotheus , and then I shall give you no farther trouble . Sophr. I am glad we are at length so near getting out of the Briars . Philoth. I pray you , what is that Scruple , Hylobares ? Hyl. It is again about the Pre-existence of the Soul. Sophr. Nay , if he go back , Philotheus , look to your self ; he will come on again with such a career , and give you such a push as you never felt yet . Philoth. That cannot be help'd , Sophron , I must bear the brunt of it as well as I can . Speak out therefore , Hylobares , and tell your Scruple . Hyl. My Scruple is onely this , How it can consist with the infinite Goodness of God , which you say is the Measure of his Providence , ( since that Humane Souls can pre-exist and enjoy themselves before they come into these terrestriall Bodies ) that they were created no sooner then cum Mundo condito , which is not six thousand years agoe ; whenas they might have enjoy'd themselves infinite millions of thousands of years before . Philoth. If we rightly understand the nature of the Soul , Hylobares , this is no such hard Probleme . For you must understand it may be an essential Property of the Soul , either vitally to actuate some material Vehicle or other , or else not to act at all . Wherefore it had been a frustraneous thing to create Souls so infinite a space of time before the corporeall World was created , that Hypothesis supposed . Hyl. This may be true for ought I know , Philotheus : but admitting it so , it casts me still into an equal perplexity touching the Divine Goodness , in that she has not thought fit that the corporeall World should be created till within six thousand years agoe , whereas it might have been created an infinite time before , and ought so to have been , that Humane Souls might so early come into play , and live and act in their respective Vehicles . Philoth. This is something indeed , Hylobares . Sophr. Did not I tell you so , Philotheus ? Our Ship is sunk in the very Haven , when we were ready to land . Philop. Your heart is sunk , O Sophron , pluck up your spirits , and be of good chear . Is this the utmost of your Difficulty , Hylobares ? Hyl. It is ; cure me but of this Anxiety , Philotheus , and I shall declare my self as sound as a fish , and perfectly freed from all Scruples touching Divine Providence . Philoth. But your self must assist me then in your own Cure. Tell me therefore , Hylobares , why do you think that the World was not created till about six thousand years agoe ? Hyl. That 's plain from the Chronologie of Holy Scripture . Philoth. But have you no other Argument for it , Hylobares ? Hyl. None at all that I can tell of , Philotheus . Philoth. Why then , Hylobares , the case stands thus . If you heartily adhere to the truth of the Scripture , as you ought , I will declare you as sound as a fish ; and this intricate discourse about Providence might have been the less needfull . But if in a Philosophicall Wantonness you will not concern your self in the Letter of the Scripture touching Theorems of Philosophy , you have already declared your self as sound as a Fish. Hyl. You have caught me like a Fish in a Net , Philotheus : but I must freely confess I do not perceive my own Soundness yet , unless I should be so unsound as to quit the Scriptures . Philoth. That you will never do , if you rightly understand them . For they are most assuredly the Truth of God. Hyl. But how does this Truth consort with his Goodness , whenas it declares to us that the World has continued but about these six thousand years ? Philoth. This Earth and Heaven that the Conflagration is to pass upon assuredly commenced no longer ago , Hylobares . But I pray you how high would you have the Commencement of the World to begin , and in what order , that it may fill out the measure of that Idea of Goodness which you would have its Continuation stretch'd upon ? Hyl. I would have it begun no sooner then it was possible , which is infinite Myriads of years sooner then it began . Philoth. Well then , Hylobares , begin it as soon as you will in your Philosophicall way , and in what order you will , and see what will become of it . You young men are marvellously wise . Cuph. O that I had Hylobares his Province now ! what rare work could I make of it ? Hyl. I prithee , Cuphophron , take it . I know thou wilt manage it nimbly and wittily . Cuph. Cartesianly enough , I warrant thee , Hylobares ; you shall see else if I do not . And I will smartly say at first , That the World was to begin so soon as God was , his Omnipotency being coeternall to himself ; and therefore what-ever he could produce in any moment , he could produce as soon as he was , which was from everlasting . Wherefore the Matter might have been created from everlasting , and , having a due measure of Motion imparted to it , might within a little time after have fallen into the contrivance of Vortices and Suns , according to the description of the Cartesian Philosophy ; that is , say I , Mechanically , with Des-Cartes , but Bathynous Spermatically , from an old Pythagorick Dream in a Wood. But it is not material now which way it was . For whether way soever , in process of time , after these Suns had shone through the Universe with a ●ree Light , some of them being inveloped with Spots grew perfectly opake , and being suck'd in by their neighbour - Vortices became Planets or Earths . Euist. These are , it may be , those extinct Suns or cold Suns that Parme●ides the Pythagorean taught , adding also , that men were generated out of the Sun ; meaning surely these extinct or cold ones , that were turned into Earths or Planets . Cuph. That 's a pretty Observation , Euistor . Hyl. I , and an handsome confirmation also of Bathynous his Dream , that the Rise of the World was not merely Mechanicall , but Spermaticall or Vital ; this Parmenides being a Pythagorean . But this is not the present business . I pray you return to your Province , Cuphophron , and bring things to a conclusion . Cuph. The conclusion is manifest of it self : That if the World did not commence so early as I have described , sith it was possible it might doe so , ( but infinite Myriads of years later , ) that the infinite Goodness of God is not the Measure of his Providence , but that he has been infinitely less good then he might have been to the World and to humane Souls , if they have continued but six thousand years . Sophr. This is smart indeed , Cuphophron . Cuph. I love what I take upon me , Sophron , to doe it thoroughly and smartly . What say you to this , Philotheus ? Philoth. I say you have charged stoutly and home , O Cuphophron ; but I shall make the force recoil again upon your own breast , if you will but freely and ingenuously answer to what I demand . Cuph. I shall , Philotheus . Philoth. Was there not a first six thousand years of Duration from the beginning of the World , supposing it began so timely as you have described ? Cuph. According to my Hypothesis it began from everlasting , and therefore the numbring of years from this time to that will have no exitus . We shall never come to the first six thousand years . Philoth. That 's true , O Cuphophron ; but you answer craftily , and yet you plainly imply that there was a first six thousand years , though we cannot come at them : but that is because we begin at the wrong end . By the same fallacy you may conclude that there is not a last six thousand years , beginning your account from everlasting , as you call it , because your numbring will finde no Exitus to us . And yet we are , suppose at this moment , in the last moment of the last six thousand years ; and so we shall be alwaies of some last six thousand , or at least have been so in such divisions . Cuph. That cannot be denied . Philoth. Wherefore , Cuphophron , pitch your animadversion on the right end , that is to say , on the beginning of this infinite Duration , as you phansie it , I mean , on that Intervall of time wherein all the whole Universe was either lucid or transparent , there being nothing but Suns then according to your Cartesian Hypothesis , no Earths or Planets : was that time infinite ? Cuph. I must confess it seems to me incredible that it was so . Methinks within less then an infinite Series of time some of the Suns should be inveloped with Spots , become Comets , and afterwards Earths or Planets . Philoth. Well then , if that Intervall of time was finite , it had a finite number of six thousand years . Cuph. Of six thousand years repeated , you mean , Philotheus . Philoth. I mean so , and would from thence infer , that there is most evidently therefore in that finite Intervall a first six thousand years as well as a last . Cuph. It seems impossible to be otherwise . But well , what of all this , Philotheus ? Philoth. Let us phansie now our selves , O Cuphophron , or any other rational Beings , Philosophizing at the end of those first six thousand years immediately succeeding the most early Commencement of the World that was possible , ( for you pitched as high as possibly you could ) and entertaining themselves with the very discourse we are now upon ; would not they with your self notwithstanding conclude , that the World might have been made an infinite Series of time sooner ? Cuph. Not if they knew it ( as we suppose it ) made as soon as possibly it could be . Hyl. Very well answered , Cupho●hron . Sophr. It is too well answered . This Cuphophron has a mischievous wit with him when he is set upon 't . Cuph. I told you , Sophron , I love to doe all things smartly . Philoth. I pray you doe , Cuphophron , and tell me farther , whether the Ancient of days was then but of six thousand years continuance ; and whether those Disputants we speak of , unless it had been told them by Divine Revelation that the World began as soon as it could , would not confidently have conceived it might have begun an infinite Series of time before ; and , lastly , whether we knowing by Divine Revelation that the World began about six thousand years ago , it may not for all that have commenced as soon as possibly it could ; and God , who is Omnipotent , could as early create Planets as Suns or Stars , and order all things as he is said to doe in six days Creation , or as we finde them to be at this day . Hyl. Answer , Cuphophron : why do you gape and stare , and scratch your head where it itches not ? Cuph. I pray you , Hylobares , take your Province again , if you will , and manage it your self : I have enough of it . Hyl. Why , what 's the matter , Cuphophron ? Cuph. I am confounded . Hyl. I am convinced . Cuph. Convinced afore-hand , I warrant you , at all adventures , before Philotheus has made any Conclusion . What would he infer from all this ? Philoth. That though with the Holy Scriptures we admit , as all Orthodox people do , that the World was created but about six thousand years ago , yet , for ought we know , it was created as soon as it could ; and therefore Hylobares his Allegation , of the Possibility of the World 's being created an infinite Series of time sooner , is of no validity against our Assertion of the exquisite Goodness of Providence , which I have contended for all this time . Hyl. I , and your's is the Victory , O admired Philotheus , but mine the Triumph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! Philop. What 's the matter with Hylobares , that he raps out Greek in this unusual manner ? What is it that he says , Euistor ? Euist. It is a broken Sentence of a transported Barbarian in Aristophanes . O how am I pleased ! how am I delighted ! how am I rejoyced , and could even dance for joy ! Philop. I suppose Hylobares speaks better Greek then you English , or else it s as barbarous and rude as the Barbarian himself . Euist. I know what you mean , Philopolis , I humour'd it on purpose to the Barbarian's Greek . I am rejoiced is as good English as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Greek , if we will believe the Criticks . Hyl. Euistor is got to his sapless Criticks again ; but I am brim-full of the pleasure of important Things and Notions . O happy Philopolis , that brought us to this Conference ! O thrice-blessed Philotheus , that has so divine a Gift of easing the minds of the serious in their anxious Perplexities about the most concerning Matters ! Philop. I am glad Philotheus has wrought so great a Cure. Hyl. A Cure , Philopolis ? it is more then a Cure. I am not onely at perfect ease touching all Doubts about Divine Providence , but in an ineffable Joy and Ecstasie , rapt into Paradise upon Earth , hear the Musick of Heaven , while I consider the Harmonie of God , of Reason ; and the Vniverse , so well accorded by the skilfull voice of Philotheus . How lightsome is my Heart , since my minde has been eased of these Perplexities ! how transported are my Spirits , how triumphant and tripudiant , that I am ready even to skip out of my skin for Joy ! Cuph. If you be so dancingly merry , Hylobares , you would doe well to call for a fit of Musick : I have provided an Instrument almost as high as your Raptures . Musick joyn'd to this mood will put you upon a rare pin indeed . Sophr. Hylobares wants no aid for the increase of his Joy , but rather for the regulating of it . For in my apprehension he is in a very great Emotion of minde . Philoth. Melancholick persons are sometimes in such a condition upon such like occasions ; Truth being to the eye of the Soul what Beauty is to that of the Body , very transporting . Sophr. I believe a solemn Lesson on the Theorbo would finely compose him , and Bathynous I know has skill on that Instrument , and can sing to it . Philoth. You say right , he can . I pray you , Bathynous , give us a cast of your Skill . Bath . I am a very sorry Musician , to venture to sing in such company . I sing sometimes and play to my self in the dark some easie Songs and Lessons , but have not the confidence to think others can be pleased with such mean Musick . Cuph. You may play and sing in the dark here too , Bathynous , if you will. The Moon 's light comes not so plentifully through the Leaves of the Arbour as to discover whether you blush or no , in case you should be out . Come , I pray you , be confident . I 'll reach you the Theorbo . Philop. I pray you , Bathynous , let 's hear what you can doe . I know it will be gratefull to Hylobares . Hyl. I shall like a Song of Bathynous his chusing ; I know it will not be impertinent to our present purpose . Bath . It 's an excellent Theorbo , Cuphophron : It deserves a more skilfull Hand to touch it then mine . How sweet and mellow , and yet how majestick , is the Sound of it ! Hyl. O how that Flourish charms my Spirits ! You have a very good Hand on the Lute , Bathynous . Bath . I 'll sing you a good Song , Hylobares , though I have but a bad Hand , and a worse Voice : and it shall be out of your own beloved hobbling Poet , The Philosopher's Devotion . Hyl. None better : I pray you let us hear it . Bath . Sing aloud , His Pr●●●e rese●rse Who 〈◊〉 m●●e the Vnivers● . He the boundless Heaven has spred , All the vital Orbs has kn●d ; He that on Olympus high Tends his Flocks with watchfull Eye , And this Eye has multiply'd , ' Midst each Flock for to reside . Thus as round about th●y stray , Toucheth each with out-stretch'd Ray. ●imbly they hold on their way , Sh●ping ●ut their Night and Day . Summer , Winter , Autumn , Spring , Their inclined Axes bring . Never slack they , none respires , Dancing round their Central Fires . In due order as they move , Echo's sweet be gently drove Thorough Heav'n's vast Hollo●ness , Which unto all corners press ; Musick that the heart of Jove Moves to Ioy and sportfull Love , Fills the listening Sailors ears Riding on the wandring Sphears . Neither Speech nor Language is Where their voice is not transmiss . God is good , is wise , is strong , Witness all the Creature-throng ; Is confess'd by every Tongue . All things back from whence they As the thankfull Rivers pay ( Sprung , What they borrowed of the Sea. Now my self I do resign : T●ke me whole , I all am t●in● Save me , God , from Self-desire , Death's pit , dark Hell's raging Fire , Envy , Hatred , Vengeance , Ire : Let not Lust my Soul bemire . Quit from these thy Praise I 'll sing , Loudly sweep the trembling String . Bear a part , O Wisedom's Sons , Freed from vain Religions . Lo , from far I you salute , Sweetly warbling on my Lute . India , Aegypt , Arabie , Asia , Greece , and Tartarie , Carmel - Tracts and Lebanon , With the Mountains of the Moon , From whence muddy Nile doth run , Or where-ever else you wone , Breathing in one vital Air , One we are , though distant far . Rise at once , let 's sacrifice Odours sweet , perfume the Skies . See how Heav'nly Lightning fires Hearts inflam'd with high Aspires ! All the substance of our Souls Vp in clouds of Incense rolls . Leave we nothing to our selves , Save a Voice ; what need we else ? Or an Hand to wear and tire On the thankfull Lute or Lyre . Sing aloud , His Praise rehearse Who hath made the Vniverse . Hyl. Your Judgement is very sound , O Sophron ; this solemn Lesson on the Theorbo did not so much increase my Passion of Joy , as regulate , establish , and fix it . Methought I was placed in the third Heaven all the while I heard so sweet an Instrument , so lively a Voice , and so exalted Philosophy and Morality joyn'd together in one Harmony . Cuph. You was a very great way off then , Hylobares , if you mean the Cartesian third Heaven . Hyl. I mean an higher Mystery , Cuphophron . A man may be in the Cartesian third Heaven , and yet be as silly a fellow as I was before I conferred with Philotheus . Philop. You are the most rapturous and ecstaticall Company of people that ever I met with in all my life ; a kind of Divine Madness , I think , rules amongst you , and the efficacy of your Converse is able to make others mad for Company . I am sure when Philotheus comes to my beloved Theme , if he manage it with the like success he has done this , it will hazard my being at least inwardly as much transported as Hylobares . Which I would willingly try to morrow more timely in the afternoon , betwixt three and four of the Clock , because my occasions will call me next day out of Town . Philoth. I am sorry to hear of your so sudden departure , Philopolis ; but we shall not fail at that time you appoint to give you the meeting here . Sophr. And I hope Philotheus will manage your Theme , Philopolis , with a more steddy and secure Success then that of Hylobares . For the truth is , I have had many an aking Heart for you all in this doubtfull Dispute ; your Hardiness seeming to me as reprovable as theirs who , when they may securely stand on the firm Land , or safely pass over a strong-built Bridge , will chuse to commit themselves to some weather-beaten Cock-boat , when the Winde is very rough and the Waves high and tossing , onely out of a careless Wantonness , or desire to conflict with Danger . Methought ever and anon I saw the Boat r●ady to ●opple over , and your selves put to swim for your lives , or drown . Philop. But Providence did marvellously assist her so earnest and affectionate Advocate , O Sophron. Sophr. She did , and I heartily congratulate your safe arrivall to Land. Cuph. But this is but a dry and ineffectual Congratulation , O Sophron. Come , begin to them in a Glass of good Canarie , to comfort their chill hearts after the perill of this Shipwreck and sad Sea-storm . Hold , I 'll open the Bottle . Hyl. Stay your hand , O Cuphophron . There 's none so chill or cold at heart as you imagine . I am sure I am all Joy and Warmth without the help of any such Liquour . Cuph. It may be you are over-hot , Hylobares ; Sack is good even in Fevers , and it is not unlikely but that a Glass of it may cool you . Hyl. All the heat that I have at this time , be it never so much , is so sacred and divine , that I will not diminish it in the least degree upon any pretense . Philop. I pray you , Cuphophron , keep your Bottle entire till another time . I perceive it is now utterly needless , and your Liquour is too good to be cast away in vain . Philoth. We all overflow with such Joy , O Cuphophron , as no terrestriall Wine can procure , nor increase , nor ought to diminish . Euist. Indeed I think we doe , Philotheus ; I would not drink a Glass of Sack now , no not for forty pounds . Cuph. I have not the luck of it at this time to contribute to the pleasure of this excellent Company in any thing , my Wine it self being as rejectaneous as my Reasonings . Hyl. O dear Cuphophron , be not you solicitous touching these things . I 'll assure you , your performance was marvellous noble , and worthy the great Parts and Wit of Cuphophron . Cuph. It 's a comfortable circumstance , that the censure of Hylobares is so favourable , whose humour is to abuse in me what-ever is or is not abuseable . But I profess to thee , Hylobares , I was never so confounded in all my life as in that point of the World's possibility of being created from everlasting . I am perfectly puzzled in it to this very day . Hyl. Why , I prithee , Cuphophron , how many hours , or rather minutes , is it since that confusion first surprized thee ? Cuph. My minde has been so jumbled betwixt Time and Eternity , that I think I can speak sense in neither . What a marvellous thing is this , that God , who was Omnipotent as soon as he was , and who was from all Eternity , and could create Suns and Vortices within a moment that he was Omnipotent , yet should not be able to create the World so soon , but that there would be an Eternity of Duration necessarily conceivable before the World's Creation ? Bath . Yes , Cuphophron , and this marvellously - anticipating Eternity is the proper and necessary eternal Duration of God , which nothing can reach or exhaust ; as that inmost Extension or Amplitude which will necessarily remain after we have imagined all Matter , or what-ever else is removeable , removed or extermina●● out of the World , is to be look'd 〈◊〉 no as the permanent Expansion or 〈◊〉 of the radical Essentiality 〈◊〉 God. Cuph. This is obscurum per obscuriu●● Bathynous ; but doubtless it is an highly-Metaphysicall Point , and a 〈◊〉 ought to muster up all his Metaphys●●call forces that would grapple with 〈◊〉 This is a noble game for me alone 〈◊〉 my self to pursue in my Arbour . Philop. Or on your Pillow , Cupho●●phron ; for it is very late . And there● fore , courteous Cuphophron , we 'll 〈◊〉 you Good night . Cuph. You say well , Philopolis , 〈◊〉 will not be amiss to consult with one's Pillow , as the Proverb is , and ●leep upon 't . Philop. Gentlemen , you 'll remember the appointed time to morrow . Philoth. We will not fail you , Philopolis . The end of the Third Dialogue . FINIS . Notes, typically marginal, from the original text Notes for div A51294-e180 John 4. 22. Exod. 35. 35. Exod. 35. 31. * Antidot . ●●b . 2. 〈◊〉 . 2. sect . 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. ● . 12. sect . 1 , 2 , ● , &c. Immortality of the Soul , lib. 3. 6. 12 , 13. Princip . ● part . 1. Artic. 28. Isai. 1. 3. Pro. 12. 10. Rom. 7. 23. Sect. 14 , 15. Notes for div A51294-e6470 The Preference of Vertue and assurance of an happy Immortality before th● Pleasures and Gra●deur of thi● present world . I. II. 〈…〉 his Genius , and of Cuphophro●'s Entertainments in his Philosophical Bowre . Gen. 28. 16 III. Philopolis his Quere's touching the Kingdome of God , together with his sincere purpose of proposing them . IV. Hylobares interpos all of his Quere's : first , touching the Existence of God , and Divine Providence V. The Existence of God argued from 〈◊〉 ●●derly Desig●s discoverable 〈◊〉 the Ph●●nomena●f ●f 〈◊〉 . VI. 〈…〉 VII . That necessary 〈◊〉 in the bli●d M●tte● 〈◊〉 doe as little toward the orderly effects in Nature as the fortuitous Iumbles thereof . VIII . That there is no Phaenomenon in Nature purely mechanicall . That there is no Levitation or Gravitation of the Aether or of the vulgar Elements in their proper places . Whence 't is plain that Matter 's motion is moderated from some diviner Principle . X. That the Primordialls of the World are not mechanicall , but vital . Princip . Philos. part . 3. sect . 46 , 47. XI . Instances of some simple Phaenomena quite contrary to the Laws of Mechanicks . * Dr. More 's Antidote , lib. 2. ch . 2. Immort . lib. 3. ch . 12 , 13. XII . The fond and indiscreet hankering after the impossible pretensions of solving all Phaenomena Mechanically , freely and justly perstringed . Prov. 27. 19. 〈…〉 XIII . The Existence of God argued from the Consent of Nations , from Miracles and Prophecies , from his Works in Nature , and from his Idea . XIV . 〈…〉 XV. The Attribute of Eternity . XVI . An Objection against the All-comprehension of Eternity , with the Answer thereto . XVII . Another Objection , with its Answer . XVIII . The Attribute of Immutability . XIX . Of the D●ity's acting ad extra . XX. The Attribute of Omnisciency . XXI . The Attribute of Spirituality , and that God cannot be Material . XXII . The fa●se Notion of a Spirit . XXIII . That there is a Spiritual Being in the World. XXIV . That Extension and Matter are not reciprocall . XXV . That there is an Extension intrinsecall to Motion . 〈◊〉 That there is an immovable Extension distinct from that of movable Matter . XXVII . That this Exte●sion distinct from Matter is not imaginary , but real . Diog. Laert . in vi●●●picuri Psal. 90. 1. 2. XXVIII . A fresh Appeal touching the truth of that Point to Reason , Sense and Imagination . * Pri●● . Philos. p●r . 2. sect . 10 , 11. XXIX . The essential Proper●ies of Matter . XXX . The true Notion of a Spirit . XXXI . The Attribute of Omnipresency . XXXII . Cuphophron 's Paradox of God's being no-where . XXXIII . The Confutation of that Pararadox . XXXIV . That all Spirits are some-where Princ. part . 1. Artic. 71. XXXV . The Grounds of Cuphophron's Paradox ( that Spirits are no-where ) produced and examined . XXXVI . That God is essentially present every-where . XXXVII . The Arborist's affected liberty of dissenting in unnecessary Opinions and friendly Abusiveness of one another in their Philosophicall ●eeti●gs . XXXVIII . The Con●●sion . * Sect. 14. I. The Introduction , containing Philopolis his Thanks for the last day's Discourse ; with a 〈◊〉 by the by of Inspiration , and of the difficulty of the present Subject . II. The two main H●ads of Objections ag●inst Providence , with 〈…〉 III. Evils in general how consistent with the Good●ess of God. IV. The Arguments of Lucretius against Providence . V. Providence argued agai●st from the promiscuous falling of the Rain , and undiscriminating discharges of Thunder-claps . VI. 〈…〉 Polyhist . c. 37. Lib. 1. c. 4● ▪ VII . Of Death ▪ how consistent with the Goodness of Providence . VIII . Of Diseases . IX . Of War , Famine , Pestilence , and Earthquakes . X. ●f ill Accidents happ●ni●g to brute Creatur●s , whereby th●ir 〈◊〉 become miserable . XI . of the Cruelty and Rapacity of Animals . XII . Of the Rage of the Element● , the Poison of Serpents , and Wrath of wilde Beasts . XIII . Of Monstrositi●s i● Nature . Hist. Nat. l. 7. c. 2. ●ist . Nat. l. 5. c. 15. XIV . Of Fools , Mad-men , and men irreclamably Wicked from their very birth . XV. The best Use to be made of the saddest Seene of the things of this World. XVI . How the Entrance of Si● i●to the ●orld can consist with the Goodness of Pro●ide●ce . XVII . Cuphophron's Lunatick Apologic whereby he would extenuate the ●ainous●●ss of Si● . XVIII . A solid Answer to the foregoing Apologie , though ushered in with somethi●g a ludicrous Preamble . XIX . A more sober Enquiry into that Difficulty , How the Permission of Sin in the World can consist with the Goodness of God. XX. The first Attempt of satisfying the Difficulty , f●om that Stoicall Position of the invincible Freedom of Man's Will. XXI . The second Attempt , from the Consideration of some high Abu●●s of a vincible Freedome , as also from the nature of this Freedome it ●elf . Noct. Att. l. 6. c. 14. XXII . The third and last , from the Questionableness whether in comp●t● of the whole there does not as much good r●dound to the Universe by God's Pe●mission of Si● , as ●here would ●y his forcible keepi●g it out . XXIII . How co●sistent it is with the Goodness of Providence , that God does not suddenly make men holy so soon as they have 〈◊〉 hearty mi●d to it . XXIV . The Parable of the Eremite and the Angel. XXV . That the Adversity of the Good , and the Prosperity and Impunity of the wicked in this Life , are ●o Arguments ag●i●st the Accuracy of Providence . ●om . 6. ●1 . XXVI . A civil , but merry-conceited , bout of Drinking in Cuphophron's Arbour . XXVII . The marvellous Conjuncture in Hylobares of an outward Levity and inward Soberness at once . XXVIII . His serious Song of Divine Pr●vidence . XXIX . The breaking up of the Meeting . I. Conjectures touching the Causes of that Mirth that the Meeting of some persons naturally excite in one another . Polyhist . c. 15. ●e situ Orbis l. 2. c. 2. II. Hylobares his Relapse into Dissettlement of minde touching Providence , with the cause thereof . III. Paucity of Philosophers no blemish to Divine Providence . IV. Reasons in gen●ral of the gross Deformity in the Religions and Customs of the Savage Nations , as also of the variety of this Deformity in Manners & Customs . V. Of the ●arbarous Custome of g●ing naked . VI. Of the ridiculous Deckings and Ado●nings of the Bar●●rians . VII . T●● Lawleness of the Barbarians and their gross Extravagancies touching Wedlock apologized for by Cuphophron , Advocate-general for 〈◊〉 P●ynims . VIII . Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the men of Arcladam that lie in Child-bed for their Mives . De Region . Orient . l. 2. c. 41. IX . Of the Pagans Cruelty to their Enemies , and inhumane Humanity to their Friends . Var. Hist. l. 4. c. 1. X. 〈…〉 De Region . Orient . l. 1. c. 54. XI . The Caraiamites murtheriag good men to seize on their Vertues . XII . Of the Anthropophagi or Cannibals . XIII . Of the Atheism and the Polytheism of the Barbarians . XIV . Of their Men-Sacrifices . XV. Of their worshi●ping the Devil . XVI . Of their sacrificing men to the Devil . Hist. Ind. lib. 5. c. 14. Hist. Ind. lib. 5. cap. 9. XVII . Of Self-Sacrificers . XVIII . The meaning of Providence in permitting such horrid Usages in the World. XIX . The Madness of the Priests of the Pagans . 2 Thess. 2. 11 , 12. Apoc. 13. 6. XX. Of their Religious Methods of living in order to future Happiness . XXI . Of their Opinions touching the other State. XXII . The u●successf●lsess of Cuphophron's Advocateship hitherto in ref●rence to the ●as● of Hylobares his P●rple●ities . XXIII . Severall Considerations to make us hop● that the state of the World may not be so bad● as Melancholy or History may represent it . The First Consideration . The Second Consideration . The Third Consideration . 〈…〉 The Fifth Consideration . 〈…〉 The Seve●th Consideration . The Eigh●h Co●sideration . XXIV . E●ce●lent Instances of Morality even in the most barbarous Nations . The Ninth Consideration . The Tenth Consideration . The last Consideration . XXV . Cuphophron's ●apturous Reasons why God do●s not dissolve the World , notwithstanding the gross Miscarriages in it ; with Hylobares and Sophron's solid A●imadversions thereon . XXVI . Hylobares as yet u●sati●fy'd touching the Goodness of Providence , by reason of the sad Sce●e of things in the ●orld . XXVII . A● Hypothesis that will secure the Goodness of Providence , were the Scene of t●i●gs on this Earth ten times worse then it is . In Soma . Scip. lib. 1. cap. 3. XXVIII . Bathynous his Dream of the two Keys of Providence , containing the above-mentioned Hypothesis . Deut. 34. 7. XXIX . His being so rudely and forcibly awaked out of so Diviac a Dream , ●ow co●●istent with the Accuracy of Pr●vide●ce . XXX . That that Divi●e Personage that appeared to Bathynous was rather a Favou●er of P●thagorism , then Cartesianism . XXXI . 〈…〉 XXXII . Severall Objections against Providence , fetched from Defects , answered partly out of the Golden , partly out of the Silver-Key-Paper . XXXIII . Di●ficulties touching the Extent of the Uni●e●s● . Bar. 3. 24 , 25. XXXIV . Difficulties touching the Habitableness or Unhabitableness of the Planets . Arist. de Coelo , lib. 2. c. 13. Rom. 5. 10. Des-Cartes his Dioptr . cap. 1. XXXV . That though the World was created but about six thousand years ag●● , yet , for ought we know , it was created as soo● as it could be . Diog. Laert . in vita Parmen . XXXVI . Hylobares his excess of Ioy and high Satisfaction touching Providence , from the Discourse of Philotheus . XXXVII . 〈…〉 XXXVIII . The Ha●●r● and Success of t●e f●●egoing Dis●o●●se . XXXIX . The Preference of Intellectual Joy before tha● which is Sensual . XL. That there is an everanticipative Eternity and inexterminable Amplitude that are proper to the Deity onely . 
A58808	----	Practical discourses concerning obedience and the love of God. Vol. II by John Scott ... Scott, John, 1639-1695. 1698 Approx. 700 KB of XML-encoded text transcribed from 240 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A58808 Wing S2062 ESTC R32130 12328207 ocm 12328207 59595 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58808) Transcribed from: (Early English Books Online ; image set 59595) Images scanned from microfilm: (Early English books, 1641-1700 ; 1027:4) Practical discourses concerning obedience and the love of God. Vol. II by John Scott ... Scott, John, 1639-1695. Zouch, Humphrey. [7], 472 p. Printed for W. Kettilby ... and S. Manship ..., London : MDCXCVIII [1698] Frontispiece portrait of Scott. Dedication signed: Humphrey Zouch. Reproduction of original in the Union Theological Seminary Library,New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Worship and love. 2004-04 TCP Assigned for keying and markup 2004-05 SPi Global Keyed and coded from ProQuest page images 2004-06 Rina Kor Sampled and proofread 2004-06 Rina Kor Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion Johannes Scott S. T. P. PRACTICAL DISCOURSES Concerning OBEDIENCE , AND THE Love of God. Vol. II. By IOHN SCOTT , D. D. late Rector of St. Giles's in the Fields . LONDON : Printed for W. Kettilby at the Bishop's Head in St. Paul's Church-yard ; and S. Manship at the Ship near the Royal-Exchange in Cornhill , MDCXCVIII . To the Right Honorable DANIEL , Earl of Nottingham . MY LORD , I Am very sensible , that you are the known Favourer of Men of eminent Worth and Learning ; I only take this Opportunity of acquainting the World , that You were so , of the Author of these following Discourses , that so you may receive in larger Measures those Tributes which are due to Publick Benefactors , the Prayers and Praises of Mankind ; For they who have , or shall be bettered by This great Author's Works , are oblig'd in a peculiar Manner to remember that Right Honourable Person , who by his Countenance did not only encourage him to be serviceable , but did really endeavour to render him more useful to us , by procuring for him a little Recess from the Toil and Labours of his weighty Employment : Had this succeeded , in all Humane Probability he had lived longer , and then we should have seen that truly Pious and most sublime Design he intended to pursue ; and should have been well acquainted with that uncultivated part of Religion , The Duties of Piety towards God : And perhaps by Them , we should have given a guess at the Praises and Hallelujahs of those blest Beings above , when they had been managed with that Strength of Eloquence , that Fervour of Spirit , pois'd and temper'd with such a Judgment as his . But he is gone to bear a part in the Heavenly Choir , where ( if he knows what is done here below ) it will be a pleasing Prospect to my dear departed Friend , to see Your Lordship and your Noble Family , the Possessors and design'd Heirs of the Honours of both Worlds . I am , My Lord , Your Lordships most Humble and most devoted Servant , HUMPHREY ZOUCH . 1 JOHN V. 3 . For this is the love of God , that we keep his Commandments ; and his Commandments are not grievous . IN the first Verse the Apostle asserts , that whosoever believeth that Jesus is the Christ , that is , so believes as to act suitable to his Belief , is born of God ; he is become a Child of God by partaking of his Nature , and stamped with his Likeness ; and every one that loveth him that begat , i. e. God his Heavenly Father , loveth him also that is begotten of him , hath a true hearty Kindness for all that are God's Children . And then in the second Verse , by this , saith he , we know that we love the Children of God , and consequently that we are born of God , if we love God and keep his Commandments ; that is , if we so love him as to keep his Commandments . And indeed , if we do not so love him , we do not love him at all , and consequently we do not love his Children , nor are we his Children our selves ; of which he gives a full Proof in the Text ; for this is the love of God , that we keep his Commandments ; and his Commandments are not grievous . In which Words , you have First an Account of the Love of God , what it is ; This is the love of God , that we keep his Commandments : and Secondly , a Motive to engage us to the Practice of it , and his Commandments are not grievous . I begin with the first of these , the Account of this Love of God , what it is ; This is the Love of God , that we keep his Commandments . By the Love of God here we are not to understand God's Love to us , but our Love to God , as is plain by this , because 't is placed in our keeping his Commandments . This is the Love of God , that is , this is the natural Effect and proper Exercise of the Love of God ; for it is certain that keeping God's Commandments is not the Affection of Love to him , but the Effect of it . So that the Meaning of the Words is this , this is the most genuine Expression and inseparable Effect of our Love of God , that we obey his Laws . And hence our Saviour makes this the proper Tryal and Proof of our Love to him , If ye love me , keep my Commandments , John xiv . 15 . for this he tells us , ver . 23. is the necessary Consequence of our Love to him ; If any man love me , he will keep my words , i. e. this will most certainly be the Effect of his Love to me , that he will be obedient to my Will. And by this he plainly tells us he will judge of the Sincerity of our Friendship to him , John xv . 14 . Ye are my friends , if ye do whatsoever I command you . From all which it is evident , that the most proper and characteristical Expression of our Love to God , is our keeping his Commandments . And indeed considering that God is our Soveraign Lawgiver , there are no Actions by which we can so naturally express our Affection to him , as by those of Obedience and Submission to his Laws ; and therefore we find in Scripture , that to love God , and obey his Laws , and to hate God and disobey them , are generally used promiscuously for one another , and that for very good reason ; for here our Love and Hatred of God are not considered as conversant about God as God ( in which sense perhaps there is no Creature in the World can be said to hate him ) but as conversant about him as Lord and Governour of the World ; as he gives Laws to Mankind , whereby he commands them what to do , and forbids them what to avoid . And in this Sense , to love God is to love him as Governing and Commanding , and as such , we can no otherwise express our Love to him , but by keeping his Commandments . But for the farther clearing of this , I shall in Prosecution of the Argument do these two Things : I. Shew you that wheresoever the Love of God is , it will most certainly prove a Principle of Obedience to him . II. That the Love of God is in it self the most perfect and effectual Principle of Obedience . 1. That wheresoever the Love of God is , it will most certainly prove a Principle of Obedience to him . And this , I doubt not , will evidently appear , if we consider that all the natural Expressions of our Love , as it is terminated upon God , do of their own accord finally resolve themselves into Obedience to his Will. For Love , wheresoever it is hearty and sincere , always expresses it self in such Symptoms as these ; 1. In industriously endeavouring to resemble the Beloved . 2. In conforming the Will , Designs , and Intentions , to the Will , and Designs , and Intentions of the Beloved . 3. In a solicitous Care of avoiding those Things which may any ways displease or distaste the Beloved . 4. In a chearful Readiness to undergo any thing , be it never so hard or difficult , for the sake of the Beloved . All which Expressions of our Love , when it is terminated upon God , do most naturally run into Obedience to his Will. 1. If we love God , our Love will express it self in endeavouring to resemble him . For every Man esteems what he loves to be lovely , and we naturally wish that that were in our selves which we esteem to be lovely in another ; that so being like him , we may appear as lovely in his Eyes as he doth in ours . And so if we love God , we must necessarily esteem him exceeding lovely and amiable , and that which we esteem and love as lovely in him , we cannot but wish for and desire in our selves out of a natural Affectation of Loveliness : And that he may have the same Reason to love us as we have to love him , we must needs desire to resemble him in all those amiable Things that do endear him to us . But now those Beauties in God being all of them only moral , which are the immediate Objects of our Love to him , are capable of being transcribed by Imitation , and made ours by copying and writing after them in our Actions ; so that if we heartily desire to partake of them , our Desire will necessarily engage us to imitate them ; for how can we be said heartily to desire that Good which we may have , but will take no Care to acquire ? I confess , did we love him for his Eternity , or his Power , or his Immensity , we might wish to be like him , but all in vain ; because in these Perfections we are not capable of imitating him : But the Beauties for which we love him , are his Goodness , and Wisdom , and Righteousness , and Mercy , and the like ; all which being imitable by us , we may , if we please , derive into our selves , and transcribe into our own Natures . So that if we love God , we must necessarily desire to resemble him in those Things for which we love him ; and those things being all of an imitable nature , our Desire of resembling him will oblige and excite us to a careful and constant Imitation of him . But now to obey God , and to imitate him in those Moral Perfections for which we love him , are one and the same thing . Thus when I obey God in being universally just and righteous towards himself and all his Creation , I imitate him in that essential Justice and Equity of his Nature , which is the eternal Rule of all his Actions . When I obey him in doing good to all that are within the Reach of my Charity , I imitate him in the overflowing Bounty and unlimited Goodness of his Nature . In a word , when I obey him in forgiving those that injure me , I imitate him in his boundless Mercy , and Readiness to forgive Offenders . And in fine , all our Obedience is comprehended in being pure as he is pure , and holy as he is holy ; in being good as he is good , just as he is just , merciful as he is merciful : For though the Acts and Expressions of these Moral Perfections in us are in many Instances different from what they are in God , by reason of that Difference of Natures , Relations , and Circumstances that there is between him and us ; yet the Perfections in general are of the same kind in him and us , though the particular Expressions of them are various by reason of those accidental Differences . For though he doth not do all those particular Actions which he requires of us , and consequently we in doing those Actions cannot be said to imitate the same Actions in God ; yet we imitate God in the general , in doing those Actions which he himself would have done , had he had our Natures , and been in our Relations and Circumstances . Thus God doth not pray , because he hath none superior to him ; nor humble himself , because he is infinitely great and perfect ; nor practise Chastity and Temperance , because he is a pure Spirit , and hath no Commerce with bodily Affections ; and consequently we in doing of these Actions cannot be said to imitate the same Actions in God , because he doth not the same . But he constantly doth whatsoever is reasonable for him to do as God , and as Governour of the World , and never varies in the least Punctilio from the eternal Rules of Equity and Goodness ; by which he gives a glorious Example unto all his Reasonable Creatures , to excite both Angels and Men to do what is fit and reasonable for them in their several States and Relations : And what is reasonable for us Men to do , he hath declared to us in his Laws ; so that by obeying his Laws we imitate God in the general , by doing what is reasonable for us ; though what is reasonable for God and us , whose Natures and Relations are so different , be not the same in all particular Instances . So that in general you see , to obey and imitate God is but the same Thing in other Words . Wherefore since the Love of God doth necessarily include a Desire of resembling him , and that Desire necessarily produces a constant and vigorous Imitation of him , and that Imitation is all one with obeying him ; it hence necessarily follows , that if our Love of him be sincere , it must finally resolve into Obedience . For how can I love God , and not think him lovely ? How can I think him lovely , and not desire to be like him ? How can I desire to be like him , and not take Care to imitate him ? And how else can I imitate him , but by obeying him ? 2. If we love God , our Love will conform our Wills , Designs , and Intentions to the Will , Designs , and Intentions of God. For Love always unites the Will of the Lover to the Will of the Beloved ; and if it be mutual , it twists them together into one Will , and confounds all their Discords into a perfect Harmony ; because Love doth necessarily conclude in it Benevolence , which consists in an unfeigned Will that all may go well with him whom we love ; that he may enjoy every Good that he wills , and accomplish every Desire , Design , and Intention , so far as it is good and reasonable for him . So that supposing that the Beloved be but his own Friend , that he wills and designs and pursues nothing but what is really good and grateful to him ; the Lover , as such , ought necessarily to conspire with him in the same Will , and Designs , and Pursuits . If therefore we heartily love God , we cannot but will what he wills , and design and intend what he intends and designs ; every Motion of that first great Mover will be an effectual Law to govern all our Motions , and our Wills , and Desires , and Designs , and Intentions , like the lesser Wheels of an Automaton , will presently run at the first Impulse of that great Master-Wheel without the least Rub or Hesitation , and in despite of all the Contentions of a rebellious Flesh , and all the Counter-strivings of a perverse ungovernable Heart , our Love will so captivate our Wills to God's , that between him and us there will be but one Will , and End , and Interest . And our Wills being thus subjected to him by the invincible Necessity of Love , all our inferior Powers , like smaller Garrisons when the Master-Fort is taken , will presently surrender of their own accord . For no Man can be a Rebel to God whether he will or no ; because the Will is the commanding Principle , and hath such an absolute Empire over all our Actions , that 't is impossible for us to do what we will not . So that if we will and design what God wills and designs , our Practice must necessarily be conformable to his Will , so far as we know and understand it ; for as God's Will gives Law to ours , so our Will gives Law to our Actions , and so by consequence the Will of God must be the Soveraign Law whereby both are regulated and determined . From hence therefore it is evident , that if we sincerely love God , we shall will as he wills ; and that if we will as he wills , we shall act as he would have us ; and therefore for any Man to say that he loves God while he wills contrary to his Will , or that his Will is reconciled to God's while he acts contrary to his Commands , is gross Hypocrisy and deep Dissimulation : For as the Love of God resolves necessarily into an Union of Wills with him , so that Union of Wills resolves necessarily into Obedience to his Laws . 3. If we love God , that Love will express it self in a solicitous Care of avoiding every Thing that may displease or distaste him . For the greatest Ambition of Love is to appear lovely and amiable in the Eyes of its Beloved ; and that it may do so , it doth most studiously avoid whatsoever may be displeasing or distastful to it ; and most industriously endeavours to adorn it self with all those obliging Graces that are apt to endear and recommend it . And so if we love God we cannot but desire to be lovely in his Eyes ; and that Desire , if it be sincere and hearty , must necessarily engage us to an endeavour of acquiring whatsoever is amiable and pleasing , and of avoiding whatsoever is hateful and grievous to him . But now Vertue and true Goodness are the only Beauties that do endear us to God , and render us lovely in his Eyes , and Sin and Wickedness the only Deformities for which he hates and abhors us : For his Love and Hatred are not regulated like ours , by the unaccountable Impulses of a mutable Fancy , but by steady and eternal Rules ; so that he can never love what he once hated , nor hate what he once loved . For the Immutability of God's Love and Hatred consists not in this , that he always loves and hates the same Persons , but that he always loves and hates Persons for the same Reason and Motive . And indeed that Love is but a foolish Fondness , that Hatred but an unreasonable Antipathy , that , without any reasonable Motive , always determines on the same Person : And if God loves and hates our Persons upon reasonable Motives , his Love and Hatred would be fickle and mutable , if when those Motives cease his Love and Hatred should continue . If he should continue to love us when the Reason is wholly ceased that first moved him thereunto , he must either love us for no Reason , which would be a foolish Fondness , or he must love us for contrary Reasons , which would be Fickleness and Inconstancy : And therefore when God ceases to love and hate the same Persons when the Reason of his loving and hating them ceases , it proceeds not from the Inconstancy , but the Immutability of his Love and Hatred ; for though they may change their Objects , yet they can never change their Reasons . For the Reasons of God's Love and Hatred are in the Objects whom he loves and hates ; and therefore if he changes the Objects of his Love and Hatred , and when they themselves are changed , if he love a Person whom he hated when that Person is changed from hateful to lovely ; or hate a Person whom he loved when that Person is changed from lovely to hateful ; it is not he that changes , but the Persons who are the Objects of his Love or his Hatred : For amidst all Changes of Objects , his Love and Hatred are eternally the same , because they are eternally fixed and determined to the same Reasons . But now his Love being naturally founded in Likeness , what can we suppose should be the Reason of God's Love or Hatred to us , but only our Likeness or Vnlikeness to himself ? For if we resemble him in that Goodness , and Truth , and Purity , and Justice , which are essential to his Nature , he must needs love us for his own sake , because we partake of his Nature , and are allied to him by a Similitude of Temper and Perfections . But then when we are not only unlike , but contrary to him ; when we are impure , spightful , and malicious ; when we are false , unrighteous , and unreasonable ; he hath an Antipathy against us founded in his very Nature , and he can no more love us whilst we are so contrarily disposed to him , than he can hate himself . Wherefore since there is nothing can render us lovely in God's Eyes but only our resembling him in Purity and Goodness , nothing can render us hateful , offensive , and distastful to him , but our being impure , and wicked , and unlike him ; it hence necessarily follows , that we can no otherwise render our selves amiable to him , no otherwise avoid offending and grieving him , but only by keeping his Commandments ; for therein all those Graces are enjoined wherein our Resemblance of him consists ; and all those Vices are forbid that are contrary to him , and do deform us in his Eyes . So that by doing his Will , we imitate his Nature ; and shall acquire such a god-like Temper of Mind , as will render us more glorious and lovely in his Esteem , than if we were decked with Stars , or cloathed in a Robe of Sun-beams ; whereas on the contrary , by disobeying his Will we contract such an Vnlikeness and Contrariety to him , as renders us more offensive to him than the most loathsome Deformities in Nature . For in God's eyes there is nothing ugly but Sin , nothing amiable but Virtue and true Goodness . Wherefore since our Love of God necessarily includes an earnest Desire of rendring our selves lovely and amiable in his Esteem , and since we have no other way to accomplish this Desire but only by keeping his Commandments ; it hence necessarily follows , that we cannot sincerely love him whilst we disobey him . For with what Confidence can we pretend to love him , when it is indifferent to us whether we render our selves lovely or loathsome to him ; when by disobeying his Will we wilfully contract those Deformities which we know he abhors , and which are more odious in his Eyes than any of the most loathsome Spectacles in Nature ? Is it possible that true Love should consist with taking Pleasure in the only Things that can grieve and offend its Object ? Or were there ever such Lovers heard of , that affected the Deformities that were most hateful to the Beloved ? No , no ; he that heartily loves , must desire to be beloved ; and he that desires to be beloved , must desire to be lovely . Wherefore since nothing is lovely in God's Eyes but what is like God , and we cannot be like him , unless we keep his Commandments ; what an Immodesty is it in us to pretend to love him while we chuse to disobey him ? 4. And lastly , If we love God sincerely , we shall be ready chearfully to undergo any Thing for his sake , be it never so hard and difficult : For Love is a bold and vigorous Passion , it makes weak Things strong , and turns Cowards into Heroes , and warms and animates the Heart with such a generous Fire , as disdains all Opposition , and courageously out-braves the greatest Dangers and Difficulties . For he that loves heartily would do any Thing for the sake of his Beloved ; and then measuring his Strength by the Greatness of his Desires , he thinks himself able to do whatsoever he will. So strongly doth this Passion transport Nature beyond the Bounds of its Abilities , inspiring it with such Force and Vigour as that scarce any thing is able to withstand it . If therefore we love God sincerely and heartily , our Love must necessarily resolve into Obedience to his Will , be it never so hard and difficult : For our Love will so enliven and animate our Endeavours of serving him , and carry us with such Spirit and Alacrity through all the weary Stages of our Duty , that it will be our Meat and Drink to do his Will ; and there is no Instance of Obedience , be it never so hard and difficult , but our Love will smother , and render it not only easy , but delightful . For what I do for him whom I love , I do for my self , his Pleasures being mine , and our Wills , and Ends , and Interests being involved in one another . So that if my Love be in any Measure intense and cordial , I shall do his Pleasure and perform his Will with the same Complacency and Delight as if I were doing my own ; and whatsoever Difficulties I meet with in serving him , I shall encounter them with Joy , that I am furnished with Opportunities of expressing the Zeal and Sincerity of my Love to him . So that to pretend to love God , and yet to boggle at the Difficulties of obeying him , is the most shameful Hypocrisy in nature ; for if we did as highly love him as we pretend , our Wills would be so swallowed up in his , that it would be our Joy and Recreation to serve him , and the very Thought that we are doing what is pleasing and grateful to him , would level all the Mountains of Difficulties in our way , and render them not only accessible , but easy . He therefore that stumbles at every Straw , and startles at every Difficulty in Religion , must be a notorious Hypocrite if he pretend to the Love of God : for where true Love is , Difficulty is so far from daunting it , that that animates and encourages it , and instead of blunting its Activity , whets and renders it more keen and vigorous ; because the greater the Difficulty is , the greater is its Opportunity of manifesting its own Sincerity , and thereby of recommending it self to it s Beloved ; the Joy of which not only ballances , but endears all its Pains and Trouble . Hence the Apostle tells us , that there is no fear in love , and that perfect love casteth out fear , 1 John iv . 18 . It inspires us with such Bravery and Courage , that there is no Difficulty in our Obedience to him whom we love , that can daunt or terrify us . Wherefore since this is a necessary Property of the Love of God to make us ready to undergo any Thing for his sake , this also must necessarily resolve into the keeping his Commandments ; for if we are willing to do any thing for God , we shall surely be willing to obey him ; and though our Obedience in some Instances may be difficult , yet our Love , if it be real , will conquer its way through them all . And thus you see how all the essential Properties of the Love of God do finally resolve into Obedience ; from whence it is evident , that wheresoever the Love of God is , it will most certainly prove a Principle of Obedience . II. I proceed now to the second Head of Discourse , which was to shew , that the Love of God is it self the most perfect Principle of Obedience . Not that I think all other Principles in their own nature bad ; for God himself hath proposed other Principles of Action to us besides this of Love ; he hath denounced his fearful Threatnings against us to alarm our Fear ; that by that we may be moved to obey him , and propounded his glorious Promises to us to excite our Hope , that that may be a Spring and Principle of Obedience in us . And certainly that can be no bad Principle which is excited in us by divine Motives : but yet it is most certain , that there is no Principle whatsoever can be acceptable to God , that is quite separated from Love to him ; for that which makes it acceptable is this , that it is a Principle of Vniversal Obedience . But now the Love of God being the greatest Instance of our Obedience , that can be no Principle of universal Obedience that is wholly separated from it . 'T is true , the Religion of most Men begins upon a Principle either of Hope or Fear , and it cannot be denied but they are very good Beginners ; but yet till by these we are induced to love God as well as to practise all other Duties , we are by no means pleasing and acceptable to him : So that though the Fear of Punishment and the Hope of Reward are good Ingredients in the Principle of our Obedience , yet till they have some Intermixtures of Love with them , they can make no Claim to the divine Acceptation . There may be indeed , and at first there generally is , much less of Love in this Principle of Obedience than of Hope and Fear , whilst yet the whole Composition is very acceptable to God ; for the lowest Degree of cordial Love , intermixed with our Hope and Fear , will leaven and consecrate them into an acceptable Principle of Obedience ; but still the less Love there is in it , the more weak , and languid , and imperfect it is , and in all its Progresses towards Perfection its Maturity is to be measured by the Degrees of Love that are in it ; and till our Love is arrived unto that Degree of Ardency as to become the predominant Motive and Master-Ingredient in it , our State in Goodness is very slow and imperfect . So that in short , the Principle of our Obedience is more and more perfect the more of Love there is in it , and the less of Hope and Fear ; and when Hope and Fear are all swallowed up in Love , and that is the sole Spring of Action within us , then it is the Principle of Heaven , and the Soul that acts and animates the Religion of the Spirits of just men made perfect . But to convince you how much our Obedience is perfected by Love , I shall briefly give you these following Instances of it : 1. It rendereth our Obedience universal and unconfined . 2. Spritely and chearful . 3. Natural and easy . 4. Constant and steady . 1. Love renders our Obedience universal and unconfined . When Men are acted only by a Principle of Fear , they must be very narrow and stingy in their Religion ; for they will be sure to do no more than just what is necessary to quiet their Fears and calm their Consciences ; and because they do not like what they do , but are meerly forced upon it by the Terror and Anguish of their own Minds , therefore , if they can , they will find some Way to pacify their Consciences without doing it , or at least with doing as little as may be , or with doing that only which they like best , and is most agreeable to their vitiated Tempers . Thus Persons of sour and morose Natures , when they are acted meerly by the Terrors of their Consciences , commonly betake themselves to some little affected Singularities and Severities in Religion ; they will put on some distinguishing Garb , and tip their Tongues with some peculiar Phrases , and screw their Faces into a most devout and mortified Figure ; they will condemn themselves to a State of Silence , and retire from all the Pleasures and most innocent Festivities of Conversation ; they will frown all good Humour out of their Houses , and will not endure so much as a Smile in their Families , especially on the Lord's-Day ; and take a world of Care and Pains to moap their Children into unsociable Statues , and to train them up in the Religion of pensive Looks , and solemn Faces , and ejaculated Eyes ; for this is such a Reformation as is suitable to their sour and surly Natures ; and therefore with this they will seek to bribe their Consciences to connive at all their black and devilish Inclinations . Thus also it is usual for Slanderers and Backbiters , contentious and censorious Persons , when they are under an Agony of Conscience , to list themselves into some Sect or Party , where , under a Pretence of being the only People of God , they may consecrate their most unhallowed Passions , and rail and backbite with Zeal and Devotion ; where they may spit all their Venom in spiritual Gossiping , and freely employ the Talent of their Ill-nature in damning and censuring those they dissent from ; for this is such a Conversion as best agrees with their cankerous Inclinations , so that if they can but cheat their Conscience with it , that and their beloved Lust will be very well reconciled . Thus also the covetous and griping Oppressor , when he cannot otherwise still the Cries of his Conscience , will betake himself to some of the cheaper Exercises of Religion ; he will fast and pray , hear Sermons , and receive Sacraments , because all these Things he can do without intrenching upon his Vice ; he can say his Prayers for nothing , and save Money by keeping a Fast , and eat and drink at the Sacrament gratis ; all this is so cheap a Religion , that it costs him nothing to maintain it , and so his covetous Mind hath no Reason to grudge at it ; so that if his Conscience will be but satisfied with this , his Lust and that may shake hands and be Friends . And to name no more , thus when the intemperate and lascivious Person is dogg'd by the Fears of his guilty Mind , it is usual for him to sigh and mourn , and make woful Confessions of his Sins ; and when he hath done so , to endeavour to persuade himself that this is true Repentance ; which if he can do , he may sin on securely , provided he doth but perpetually keep himself in this Circle of repenting and sinning , and sinning and repenting ; but if he cannot so cheat himself , he will next fly to the Sanctuary of a partial Reformation , and disband the Vices he can best spare , that so he may keep his more beloved ones in Pay ; hoping that by a Sacrifice of some few of his Sins , he may make an Atonement for all the rest . Thus when Men are only acted by their Fears , they will find some way or other to contract their Religion into so narrow a Compass , that it shall be sure not to intrench too far upon the Liberties of their Lusts. For he that doth a Thing out of Fear is averse to the doing it , and that Aversation will so stint and limit him , that he will contrive all Ways to do as little as he can , and still the less he is forced to do , the better he will be pleas'd . But Love is that great Soul that acts and animates the whole Body of Religion , and equally diffuses its Influence through every Part and Member of it ; for the Will of the Beloved is the Law of the Lover , and every Thing pleases him , that is pleasing to him whom he loves . So that if we love God , we shall do what he commands , because it is his Will and Pleasure ; and that Reason extends equally to all as well as to any Instances of Obedience ; and therefore if the Motive of our Obedience be this , that it is God's Will and Pleasure , we must necessarily obey him , so far as we understand , in every Thing that is so . For if we love God , there will be such a Consent and Harmony between his Will and ours , that we shall be best pleased with what pleases him ; and being so , our Obedience will be no longer limited by any particular Likes or Dislikes of our own , which will then all vail and prostrate themselves to God's sovereign Pleasure , and so there will be nothing but that to set Limits and Bounds to our Obedience . So that then we shall be so far from contriving how to escape doing his Will , that we shall be ready to court all Opportunities of pleasing him , and be so passionately desirous of doing what we think is grateful to him , that we shall not only perform what he requires by explicite Command , but be ready to comply with the most secret Notices and Intimations of his Pleasure , and to do whatsoever we think will please him when it is performed , whether it be commanded or no. 2. Love renders our Obedience spritely and vigorous : For it is certain , there is no Passion in humane Nature so active and vigorous as that of Love ▪ for in this all the other Passions are seated as in their common Root and Principle , and like so many Streams , though they run several Ways and in different Chanels , yet do they all issue out of one common Spring , and that is Love. For the Love of our selves is the Parent of all our Passions ; 't is that which makes us hate what is contrary to us , and desire and hope for whatsoever is pleasant and agreeable . And when we love any particular Object , and our Wills are pleasingly affected with the Beauty of it , if it be a Thing that is possible for us to enjoy , that excites in us a Desire of Enjoyment , if together with the Possibility there be a Probability of enjoying it , that excites Hope and Expectation ; but if there be not , that excites Fear , and this Hope and Fear being exalted to their highest Degree , turn into Confidence and Desperation . If any Difficulty oppose it self to our Enjoyment , that excites Choler , and Courage , and Boldness ; and if we surmount those Difficulties that hindred our Enjoyment , that excites Joy and Exultation of Mind . Thus Love , you see , as soon as it is taken with the Beauty of an Object , immediately kindles its Desires , excites its Hope and Fear , and carries the Fire into all the Passions which hold of its Empire ; so that having the united Force of all the other Passions at its Beck and Command , its self must needs be extremely potent and vigorous ; and consequently when it is terminated upon God , and become the reigning Principle of our Obedience to him , there is no Passion in our Natures can have that Influence upon us to make us active and vigorous in the doing of his Will , as this may reasonably be supposed to have ; because when we are under the Command of Love , that having in it the Force of all our other Passions , must necessarily move and act us with all their united Influence . And when the separate Force of all our Passions , like so many single Threads , are twisted into one Cord , with what a potent , I had almost said omnipotent Vigour must they draw and attract us ? When our Love of God shall all at once awaken in us the Desire and Hope of enjoying him , the Fear and Displeasure of losing him , the Resolution and Courage to charge through every Difficulty that opposes our Fruition of him ; and our Obedience shall be all at once informed and animated with the united Force of all those mighty Passions ; how active and vigorous must it needs be ? For the Wise Man tells us , that Love is as strong as Death , Cant. viii . 6 . that 't is an equal Match for the all-conquering King of Terrors , to whose Power the mightiest Things do stoop : And indeed it must needs be strong when it hath all the Force of Humane Nature in it , and is winged with the united Vigour of so many strong and active Affections . Hence the Apostle attributes a constraining Vertue to it , 2 Cor. v. 14 . For the Love of God constraineth us ; it sweetly tyrannizes over all our Faculties ; and by a willing Violence forces and captivates us into Obedience . But when a Man is acted only by a Principle of Fear , he must needs drive on heavily in the Course of his Obedience ; because what a Man doth out of Fear , he would not do ; so that he acts with Aversation , and moves all along counter to his own Inclinations , and hath not the joint Concurrence of his other Affections as he hath when he acts out of Love ; and consequently his Passions thwarting and crossing one another , do retard and hinder each others Motions . So that though the Motion of Fear doth finally prevail , yet it is so broken and weakned by the counter-motions of Inclination , that it cannot act us with that Spriteliness and Vigour as otherwise it would do : for whilst our Fear gives Wings to us , our Inclination hangs a Clog at our Heels , which wearies those Wings , and slackens and retards their Flight . Whereas , on the contrary , when we are acted by Love , there is no Counter-motion within to let and hinder us , but all our Passions unite and conspire , and like the inferior Orbs of Heaven move harmoniously with Love the first Great-mover , because there is nothing within to check or allay it , and so we move on freely secundo flumine , with the full and uninterrupted Current of our Natures . So that Love , you see , is a most active and vigorous Soul ; it makes us all Life , and Spirit , and Wing , and animates our Religion with such a spritely Flame , as nothing is able to controul or suppress . If therefore we were but once throughly informed with the Love of God , this would so enliven us , that there is nothing in Religion would be too hard for us ; this would turn Toils into Recreations , and Difficulties into Pleasures , and make us so nimble and agile in our Obedience , that we should run the ways of Gods Commandments , as David said he would do , when God should enlarge his heart with the love of him , Psal. cxix . 32 . And whereas languid Souls , enfeebled with the want of this generous Passion , find Impossibilities , and complain of Impotencies , and make a stop ; we should go on and conquer with an invincible Power . Thus Love , you see , is the most spritely and vigorous Principle of Obedience . 3. Love renders our Obedience free and chearful and voluntary . He who obeys God only from a Principle of Fear , obeys him against his Will ; he takes down his Duty as sick Men do Physick , with Loathing and Reluctancy , and only submits to it as a more tolerable Penance than the present Horror that he feels , and the after-Damnation that he fears ; he only chuses it as the least of two Evils , that is , as a Thing that he hates , though not in so great a Degree as he doth those greater Evils which he knows are inseparable to his not chusing it : And while it is thus with him , it is impossible he should obey with any Freedom or Alacrity . For how can a Man chearfully comply with what he hates , or become a Volunteer to that which is his Torment ? He may labour indeed at his Duty , and tug hard , like a Gally-slave , at the Oar , but alas ! 't is sore against his Will ; he would fain be at his Lust again , but that he is chained to his Duty , and kept in Awe by that flaming Scourge that is held over him ; so that he is perfectly pressed to serve God , and like an unwilling Victim is dragged to his Altars . Now though this may be a good Beginning of Religion , which through the Passion of Fear doth usually make its first Entrance into the Soul , yet if it stop here , and doth not pass forwards into Love , it is but half way , and will never be able to obtain an entire Possession . For whilst we obey God meerly out of Fear , we want one half of our Religion , and that is Love , which is that Half too wherein the Subjection of our Souls to God consisteth ; for while we only fear him , that may constrain us to an eternal Homage and Obedience ; but 't is Love alone that can inthrone him in our Wills , and make us Volunteers in his Service . But when once this divine Fire is inkindled within our Breasts , it will by Degrees melt away all our secret Repugnancies and Aversations to our Duty , and so mould and temper our Wills to the Will of God , that at last our Obedience will be no longer a Burthen to us , but we shall run to our Duty with the same Complacency and Delight , as we do now to our Pleasures and Recreations , and do the Will of our Father upon Earth as it is done by our Brethren in Heaven ; who being all inflamed with Love to him , do find a Heaven of Joys in serving and adoring him . For if we did heartily love God , 't is impossible but we should feel a Pleasure in pleasing him ; our Wills would so sympathize with his , that we should feel his Joys and taste his Pleasures ; and those Things only would be irksom and ungrateful to us , which we know do grieve and distaste him . For Love turns Service into Wages , and pays her self with the Pleasures of pleasing ; she counts all Commands Favours , and is highly satisfied with the Honour of obeying ; and if she can but accomplish the Pleasure of her Beloved , she thinks her self wholly recompensed for all her tedious Toils and Labours . And certainly if our Souls were but inspired with any considerable Degrees of this Heavenly Passion , we should find such Pleasure in pleasing God , as would for ever engage us to serve him ; for then every Service that we rendred him would be a free Sally of an enamoured Will , and so our Hearts would be wrapp'd up in every Duty , and our Souls would still be ascending Heavenwards , like the Angel that appeared to Manoah , in the Flames of all our Sacrifices . So that this Excellency also Love hath above all other Principles of Obedience , that it renders our Obedience most free , most chearful , and voluntary . 4. And lastly , Love renders our Obedience constant and steady . When a Man's Religion is only animated with Fear , as it is weak and languid while it lives , so it generally hastens to an untimely Period . For Fear is a Passion so burthensom to humane Nature , that we cannot but desire to quit and discharge our selves of it as soon as possible may be ; and accordingly the Apostle tells us , that there is torment in Fear , 1 Joh. 4.18 . for it separates the Soul from the Enjoyment of her self , and gives such an ungrateful Tang to all her Pleasures , that she can find no Rest or Satisfaction in any Thing so long as she is haunted with it . Now when that which is the Principle of our Religion is a Burthen to us , we cannot but endeavour , if possible , to ease our selves of it ; which we cannot otherwise do , but either by going forwards to Love , or by returning back again to sinful Presumption . For as for Fear , it is like the Wilderness through which Israel passed , a Place where there is no abiding with Content and Satisfaction ; so that we must go back again into Egypt , or forwards to Canaan , or be content to sit down in Misery and Disquiet . For we can never be at Rest , till our Fear is either sweetned with an Intermixture of Love , or stifled with vain Hopes and ungrounded Presumptions : And there being so many Arts of Self-deceiving in the World , and skinning over the Wounds of Conscience , if Men do not speedily cure their Fear by Love , they will soon find some other Way to extinguish it ; either they will promise their Consciences a future Amendment , or else they will presently amend by Halves , or else they will take Sanctuary in some false Notions in Religion , that tend to secure them in their Sins , and render them quietly wicked : These or some other Ways they will find to quit themselves of this troublesome Passion ; and then when the Weights of their Fear are down , the Wheels of their Religion will stand still immediately . So that you plainly see , that bare Fear can never be a lasting and steady Principle of Religion ; and that because it is so troublesome , that Men will not long have the Patience to endure it . But as for Love , that is naturally a most sweet and grateful Passion ; it sooths and ravishes the Heart , and puts the Spirits into a brisk and generous Motion ; and so long as it continues pure Love , is always attended with Joy and Pleasure : And being so in it self , it is much more so when it is terminated upon God. For all the Disquietudes of Love arise from the Imperfections of its Object ; either the Person beloved is coy and cruel , which imbitters the Love with Sorrow and Regret ; or else he is fickle and inconstant , which inflames it with Rage and Jealousy . But when our Love fixes upon God , it hath neither of these Causes of Disturbance ; for he is infinitely loving unto all that love him , and he never changes the Objects of his Love , unless they change , and prove fickle and unconstant in their Affection to him . For whilst he hath the same Reason to love , his Love is always the same , and is as constant and immutable as his Being . So that in the Love of God there is no Reason for any of those Griefs and Jealousies that are so commonly intermingled with carnal Loves and Affections ; for it being fixed upon an Object that doth so well deserve , and will so amply requite it , it can find nothing there but infinite Causes of Pleasure and Complacency : For the Object of our Love being infinitely lovely , and infinitely loving , the Affection must needs be unspeakably pleasing and grateful . So that the Love of God , you see , must needs be sweet and serene , and productive of the most delightful and ravishing Emotions , there being nothing in him but what tends to its greatest Content and Satisfaction ; and being so , it must necessarily prove a most lasting Principle of Obedience to him ; because wheresoever it is , it is always attended with such substantial Pleasures and Delights , that there can be no Temptation to extinguish it ; for so long as we feel nothing in it but what is highly grateful to our Natures , we shall be so far from using Arts to quit our selves of it , that we shall think it our greatest Interest to promote and increase it . For still the more we love him , the better we shall be pleased ; and the better we are pleased , the more we shall endeavour to love him : And so our Pleasure and our Love will mutually provoke and augment one another , till both are arrived to the utmost Height of their Perfection . Thus the Love of God , you see , is a lasting Principle ; 't is a Fire that can live upon the Fuel which it self creates ; and maintain it self for ever in Strength and Vigour , by feeding upon the Joys and Pleasures which it produces : So that if this be the Principle upon which we do obey , our Religion must needs be lasting and steady ; because it is acted and animated by a Principle that is so . Having thus demonstrated the Proposition in the Text , That wheresoever the Love of God is , it will express it self in Obedience to his Will ; I shall now conclude the whole with some practical Inferences . 1. From hence I infer , how necessary it is to the very Being of Religion , to keep up good Thoughts of God in the World ; because without such , Men will never be able to love him ; and without Love , they will never be reduced to a through Submission to his heavenly Will. For it is by Love alone that God reigns in our Hearts , and doth both acquire and preserve the Empire of our Souls . We may be awed into a forced and fawning Submission , meerly by the Dread and Terror of his Power , and be obliged to serve him , as the Indians do the Devil , for fear he should do us a Mischief , and tear us in pieces ; but this is meerly the Religion of Slaves , who are forced to undergo one Evil for fear of another , and to do what they hate for fear of suffering what they cannot endure . And as Slaves do generally hate those whom they fear , and even whilst they are fawning and cringing to their imperious Masters , had much rather cut their Throats if they could do it with safety ; so when Men are acted in their Obedience to God meerly by a slavish Dread of his Vengeance , they generally hate him whilst they obey him ; and if it were in their power , would rather ungod him , and pull him down from his Throne , than render him those Homages which they dare not with-hold . Now is it possible , that he who knows the Hearts of Men , and sees the inmost Workings of their Minds , should ever be pleased with such a base and sordid Religion ; a Religion that is conjoyned with such an inveterate Hatred to his Person and Government , and restrains Men only by the Fear of Punishment from flying in his Face ; a Religion that is wholly founded in Passion , that causes us to hate him , as well as to fawn upon him ; that carries in it a secret Antipathy to his Nature and his Laws , and would much rather vent it self in an open Rebellion , than in a forced Submission , had it but Power enough to defend it self from his Fury ? And yet this is the best Religion that Mankind is capable of without the Love of God. So that if ever we intend to keep up a generous Religion in our Souls , such as becomes free-born Minds to offer to the great Sovereign of the World ; we must be sure to purge out all those sower and rigid Notions of God that represent him any ways unlovely to us . 2 ly . Hence I infer , how miserably those Men are mistaken , that make any Thing a Sign of their Love to God , but what tends to their keeping his Commandments . There are too many Persons that are apt to measure their Affection to God and Christ by the meer Impressions of sensitive Passion , because upon some moving and affecting Representations of those amiable Objects , they feel in themselves the same sensitive Emotions as they are wont to do when they fall in Love with other Things ; that is , if they feel their Spirits soothing and ravishing their Hearts , and their Hearts diffusing and opening themselves to let in those soft and amorous Spirits , they conclude themselves presently infinitely in love with God , and with their Saviour : Whereas many times all this is meerly the Effect of an amorous Complection , tinctured and inflamed with Religious Ideas , and is commonly as remote from the Virtue of Love , as Light is from Darkness , or Heaven from Hell. For as there are many Men who are sincerely good , that yet cannot raise their sensitive Passions in their Religious Exercises ; that are heartily sorry for their Sins , and yet cannot weep for them ; and do entirely love God , and delight in his Service , and yet cannot move their Blood and Spirits into the ravishing Passions of sensitive Love and Joy : So on the other hand there are many gross Hypocrites that have not one Dram of true Piety in them , who yet in their Religious Exercises can put themselves into wonderous Transports of bodily Passion ; who can pour out their Confessions in Floods of Tears , and cause their Hearts to dilate into Raptures of sensitive Love , and their Spirits to tickle them into Extasies of Joy. Which is purely to be resolved into the different Tempers of Mens Bodies ; some Tempers being naturally so calm and sedate , as that they are scarce capable of being disturbed into a Passion ; others again so soft and tender , and impressible , that the most frivolous Fancy is able to raise a Commotion in them . And hence we see that some People can weep most heartily at the Misfortunes of Lovers in Plays and Romances , and as heartily rejoyce at their good Successes , though they know that both are but Fictions and mere Ideas of Fancy ; whereas others can scarce shed a Tear , or raise a sensitive Joy at the real Calamities or Prosperities of a Friend , whom yet they love a great deal better than others can be supposed to do their feigned and Romantick Hero's . And yet because of these sensitive Transports which Men do sometimes feel in themselves , when their Fancies have been chafed a while with a pathetical Description of God , they presently vote themselves his Friends and Lovers ; whereas in Truth , that which commonly moves their Affection , is not any thing real either in God or in Christ ; but some sensual Beauty attributed to them in fanciful Descriptions , that smites their carnalized Fancies . For generally we find that it is a Metaphorical God and Christ that such Men fall in love with ; they set up an Idol of God and Christ in their Fancies , and dress it in such carnal Metaphors and Allusions , as their sensual Minds are most apt to be taken with ; and then imagin that it smiles on them , and kisses and caresses them , with all the pretty endearments of a doating Lover ; whereupon they grow so extreamly fond of it , that they are not able to forbear hugging and dandling it : But alas poor Men ! they hug the Cloud instead of the Godess ; and while they think they have God and Christ in their Arms , embrace nothing but a Specter of their own Fancies : For let but any other Person , though it were only the Hero of a Romance , or the Lover of a Play , be but described to them in the same Language , and the same glistering Allusions , and they shall experience in themselves the same Passion for them as they have for their God and their Saviour . Thus in the Roman Nunneries and Monasteries we generally find the Monks fall in Love with the Virgin Mary , whilst the Nuns are all enamoured with Jesus Christ ; that is , they chuse the Objects of their Love according to the different Inclinations of their Sexes ; and the Reason why they chuse so differently , is no other than this , that they both frame to themselves such different carnal Ideas of the different Objects of their Love , as are most suitable and agreeable to their carnal Inclinations ; but very commonly neither the Monk loves the Virgin Mary , nor the Nun , Jesus Christ ; but they both meerly doat upon the different Images of their own Fancies ; which do not at all represent those divine Beauties for which those sacred Persons do so well deserve to be beloved . And thus it is too commonly among our selves , when yet we pretend to be zealous Lovers of God. Wherefore unless we have a mind to deceive our selves , let us no longer depend on such fallacious Evidences as these ; but let us try our Love of God by his own Touch-stone ; and that is our Obedience to his heavenly Will. If any man love me , saith our Saviour , he will keep my Words , Jo. xiv . 23 . and ye are my friends , if ye do whatsoever I command you ; for this , saith St. John , is Love , that ye walk after his Commandments , Eph. ii . 6 . For the Love of God and of Christ being a rational Love , is only to be valued by those rational Effects it produces in us ; if it transform us into the Image of God , and makes us love what he loves , and hate what he hates ; these are much more certain Indications of our Love to him , than the most ravishing Effects of sensitive Passion . For though our Hearts were melted into a Transport and Fondness to him , yet so long as our Hearts and our Practices are incomplyant to his Will and Laws , he will look upon us , and deal with us as Hypocrites and Enemies ; and esteem all our sensitive Fondnesses towards him , but as the base Flatteries of Judas ; who kissed him , and then betrayed him . 3 ly . Hence I infer , what the great Reason is why God doth so strictly enjoyn us to love him . For there is no Command whatsoever so often repeated in Scripture , as this of loving God ; Thou shalt love the Lord thy God with all thy heart , and with all thy soul : What doth the Lord thy God require of thee , but to love him ? O love the Lord all ye his Saints ! Take heed therefore to your selves that ye love the Lord your God. These , and a world of other reiterated Injunctions of Love , do we meet with in the Sacred Pages . But how comes this to pass ? Doth God need our Love , that he so importunately calls for it ? Or doth it contribute any thing to his Happiness , to see himself beloved by all this great World of Beings ; which he hath made , and which he hath endued with the Capacity of loving him ? No , no ; though doubtless the best Thing we can give him is our Love , yet he is too happy in himself to need any thing of ours : For he is a bottomless Fountain of Happiness , circumscribing all those Blisses that he can need or desire within the boundless Circle of his own Being . Or doth he court our Love meerly that he may glory in the Number of his Lovers , and pride himself in those infinite Flames that concenter in him ? No , nor this neither ; for he is so infinitely glorious in himself , that no Act of ours can either add to , or substract from his Glory ; which amidst all the Hallelujahs of Angels and Saints , and all the Blasphemies of Men and Devils , shines with the same unvaried Splendour and Brightness ; and is neither diminished by our Hatred , nor improved by our Love. Well then , if neither of these be the Reason , what is it ? 'T is true , the Thing is infinitely reasonable in it self , That he who is so lovely in himself , should be beloved ; and that all our Affections should be united in him , who is the Fountain of all our Beings and Well-Beings : And God who is the Author of our reasonable Faculties , cannot but desire that we should act reasonably ; and love that best , which best deserves to be beloved . But is there not some particular End for which God doth so earnestly crave and exact our Love ? Yes , doubtless there is ; and such as is every way worthy of him that hath proposed it . For it cannot be supposed that a Being infinitely wise , should ever act without End or Aim ; but God being infinitely happy , cannot be supposed to propose any End for his own Advantage ; because that would imply , that he wants or desires some Good that he hath not ; and consequently , that he is not happy . But then he being infinitely good as well as happy , we cannot imagin what other End he should have of his Actions , but only to do good to his Creatures , and promote their Happiness ; and consequently , the End and Reason for which he doth so importunately demand our Love , is not to add any Thing to himself , but to do good to us ; for our goodness extendeth not to God , as the Psalmist tells us , xvi . 2 . And though the Love of God be a very great Perfection to our Natures , yet Job tells us , that it is no gain at all to God , that we make our ways perfect , Job xxii . 3 . But though it is none to God , yet it is an infinite Gain to our selves ; and that is the End and Reason for which he requires it : For , as I have already shew'd you , of all the Principles of our Obedience to God , Love is the most pregnant and fruitful . Now God requires us to obey him for our own Good , he having enjoyned us nothing but what tends to the Perfection and Happiness of our Natures ; and he requires us to love him , that so we may the more intirely and perfectly obey him ; and thereby more speedily arrive to that Happiness for which his infinite Goodness hath designed us . So that all the profit both of our Love and Obedience , accrues to our selves ; 't is we only that reap the Fruit of our own Virtues ; we only that are exalted by those Homages that we render to our Maker ; for he is as happy without our Love , as he is with it ; and all those united Flames of Angels and Saints that meet and concenter in him , add not one spark to the infinite Element of his Happiness ; which were not infinite , could it admit of Increase : But the Lovers themselves are glorified by their Love ; and because they are so , God requires and exacts it . For our Love being the great Soul of our Obedience , and our Obedience the necessary Means of our Happiness , the Profit of both must necessarily redound to our selves : and 't is we only that must be inriched and glorified by them . For this Reason therefore God requires our Love , that it may be a living Principle to Obedience ; and that being so , it might accelerate our Happiness ; for he whose Love of God is but arrived to the Degree of a reigning Principle of Obedience , so as that his Obedience proceeds more from his Love than from any other Passion , doth already border on the heavenly State , and is within the Confines of Perfection . For as for the Inhabitants of Heaven , they are all acted by pure Love ; which makes their Obedience pure and perfect : They see God face to face ; and by their Sight are all inflamed with Love to him ; and by their Love are winged with everlasting Vigour and Readiness to serve him ; and all their Aversations to his Heavenly Will being swallowed up in perfect Love , they not only obey without Murmuring , but with infinite Ravishment and Pleasure ; and never feel themselves more in Heaven , than while they are serving , praising , and adoring him . This is the happy State of those heavenly Lovers ; and to this we are approaching with full Speed , while we obey from a Principle of Love : For Love will carry us on with Wind and Tide , from one Degree of Perfection to another ; and whilst poor slavish Souls that are acted mainly by their Fears , are faign to tug at the Oar , and yet creep on but slowly , and by insensible Degrees ; we shall run forwards with Ease and Speed ; and get more ground at one stroak , than they can in twenty . For in one good Action performed out of Love , there is more Virtue and Goodness , than in a hundred of those whereunto we are dragged by our own Fears and Terrors ; because as the Degrees of Evil , so the Degrees of Good in all Actions , are to be measured by the Degrees of Will that are in them ; and doubtless in those good Actions , that have Love for their Principle , there is much more of Will than in those that proceed from Fear and Terror ; and consequently , our Nature being perfected by good Actions , and more or less perfected by them , the more or less of Goodness they have in them , must needs be much more perfected by the good Actions of Love , than by those of Fear . Whilst therefore we are acted in Religion by the Love of God , our Souls are upon the Wing to Perfection , and in a swift Tendency to the heavenly State ; we are already in the Neighbourhood of glorified Saints and Angels ; and if we continue our Course , shall soon be fit for their Society and Converse . This therefore is the great End and Reason why God doth so importunately claim our Love , because this of all others is the most perfective Principle of our Natures , and consequently the most conducive to our Happiness . 4 ly . And lastly , from hence I infer , of what vast Importance it is to us in Religion , to love God. For you plainly see , that Love is not only a Principle of Obedience , but that of all others it is the most efficacious and operative ; that it doth not only engage us to keep God's Commandments , but that it enables us to keep them most universally , and vigorously , and chearfully , and constantly . So that what the Apostle saith of brotherly Love , is more universally true of the Love of God , that it is the keeping of the whole Law , Rom. xiii . 10 . that is , causally and virtually it is . For so Love is that universal Cause which within its fruitful Womb contains all the Particulars of our Obedience , and is naturally productive of them all ; So that virtually it is all Religion ; it is Godliness , and Temperance , and Charity , and Humility , and Righteousness , and Patience ; being the common Cause and Parent of them all . For Love hath an universal Respect to the Will of the Beloved ; it doth not chuse what is easie and refuse what is hard , but likes what God likes , and disapproves of what he hates ; his Will being the great Reason of all its Choices and Refusals : And whatsoever things in particular are distastful and difficult to us , by its powerful Oratory it renders pleasant and easie . For he that serves God out of Love , serves him with Delight ; and he that serves him with Delight , hath no Clog to incumber him ; none of those Aversations and Antipathies to his Service ; that do so load and depress unwilling Minds ; he doth not row against the Current of Nature , but acts with the full Inclination of his Mind , and so feels little or nothing of Drudgery in his Religion ; and being carried on with a full Tide of Delight , he goes easily and chearfully down with the Stream . Of such vast Importance is the Love of God to our Religion , that it not only produces it , but renders it easie and pleasant ; so that without some Degree of this , our Religion can have neither Being nor Well-being ; and it is as possible for us to live without a Soul , and to be nourished without Food , as it is for our Religion to be , and to thrive without the Love of God. Wherefore if ever we would be Religious indeed , if ever we would connaturalize Religion to our Souls , so as to render it easie and delightsome to us ; let us endeavour to kindle this heavenly Fire within us ; and certainly if we heartily endeavour it , we cannot fa●● of success . For there are so many mighty Reasons to engage us to the Love of God , so many invincible Attractions in his Nature , and in his Love towards us , as cannot but affect us if we seriously ponder and consider them . For how can I reflect upon that amiable Nature of his , in which there is an harmonious Concurrence of all Beauties and Perfections ; where Wisdom and Goodness , Justice and Mercy , and every lovely Thing that can claim or deserve a rational Affection , are contempered together in their utmost Degrees of Perfection ? How I say , can I steadily reflect upon such a Nature as this , without being charmed and captivated with the Love of it ? How can I think of that stupendous Love which he hath expressed towards me , in giving me my Being , and all the Blessings I enjoy ; in preparing a Heaven of immortal Joys for me , and sending his Son from thence to conduct me thither , without being all inflamed with Love to him ? Wherefore let us seriously set our selves to the Contemplation of God , of the Loveliness of his Nature , and of his infinite Kindness to us and all his Creation . Let us repeat the Thoughts of these Things upon our Minds , and never give over pressing our selves with those infinite Reasons we have to love him , till we feel the heavenly Fire begin to kindle within our Breasts ; and then let us never give over feeding and blowing it with these divine Considerations , till it rise up into a triumphant Flame . And then we shall feel our selves animated with a new Soul , and inspired with so much Life and Activity in Religion , as that from our Experience we shall be able to subscribe to the Truth of the Text , This is the Love of God , this the most natural Expression and inseparable Effect of it , That we keep his Commandments . 1 JOHN V. 3 . — And his Commandments are not grievous . I Proceed now to the next Part of the Text , viz. the Motive by which this obedient Love of God is enforced ; and his Commandments are not grievous : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are not heavy , or burthensome ; they have no such Weight or Difficulty in them , as ought in reason to discourage us from keeping them . For in these Words the Apostle seems to anticipate an Objection ; alas if this be the Love of God to keep his Commandments , what Man is able to love him ? for if his Commandments are not absolutely impossible , yet are they at least so extremely difficult , that scarce any Man can have the Courage to undertake the Performance of them . This , saith our Apostle , is a mighty Mistake , or a wretched Pretence for Mens Sloth and Idleness ; for verily and truly the Commands of God have no such Difficulty in them , but are in themselves very gentle and easie to be born . And with this Assertion our blessed Saviour doth most perfectly accord , Mat. xi . 30 . My yoke is easie , and my burthen is light . And the Prophet David makes it not only easie , but delightful , Psal. xix . 8 . The Statutes of the Lord are right , rejoycing the heart ; the Commandments of the Lord are pure , enlightning the eyes . And then in the 10 th Verse he tells us , that they are more to be desired than gold , yea than much fine gold ; and sweeter than honey , or the honey-comb . So far they are from being Toils and Burthens , that in Reality they are Pleasures and Recreations . But farther to demonstrate this Truth to you , That God's Commands are not burthensome and difficult , I shall do these two things . I. Shew you that they are facile and easie in themselves . II. That Christ by what he hath done , hath rendred them much more facile than they are in themselves . I. That the Commands of God are facile and easie in themselves : And this will evidently appear if we consider , 1. That whatsoever they enjoyn hath some natural Good appendent to it . 2. That every Thing which they enjoyn is highly agreeable to our reasonable Natures . 3. That They are all perfective of our Natures , and conducive to our Happiness . 4. That in themselves they are plain and simple , and direct , and have no Intricacies or Labyrinths in them . 5. That they are all so inseparably connected to one another , that they mutually promote and help forwards each other . 1. That whatsoever they enjoyn hath some natural Good inseparably appendent to it , to sweeten and endear it . The great and wise First-Mover hath so ordered Things in the Course of Motion which he hath established , that such and such Actions should be ordinarily attended with such and such Effects and Consequents ; and this is one great Way by which he hath signified to the World his Dislike or Approbation of humane Actions by the Effects and Consequents which he hath chained and annexed to them . If in the Course of Things which he hath established , such an Action be ordinarily attended with a good Effect , he thereby signifies his Approbation of it , and declares that it is his Will and Pleasure that we should do and persevere in doing it : But if the Consequents which in the Course of Nature are ordinarily linked to such an Action are evil and hurtful , he thereby declares his Dislike and Abhorrence of it ; and that it is his Will and Pleasure that we should carefully and constantly avoid it . For the great Author of our Beings hath so framed our Natures , and placed us in such Circumstances and Relations , that there is nothing vicious but is also injurious to us ; nothing virtuous but is advantagious ; and in this the Good and Evil of all humane Virtues and Vices do consist ; and 't is purely for this Reason , why he forbids the one and commands the other ; because he is our Friend , and would not have us neglect any Thing that tends to our Good , nor do any Thing that is hurtful and injurious to us ; and because he knows that while we are thus framed , and do continue in these Circumstances and Relations , it is impossible but Virtue should be an Advantage , and Vice a Mischief to our Natures . And indeed the great Sanction of the Law of Nature , is nothing else but that natural Good and Evil which is ordinarily consequent to the Actions which it commands and forbids . For when God had no otherwise revealed himself to the World than only by the established Course and Nature of Things , that was the only Bible whereby Mankind could be instructed in his Will and Pleasure ; and there being no Threats or Promises antecedently annexed unto bad and good Actions , his Will and Pleasure concerning our doing or avoiding them , was only visible in those good or bad Effects and Consequences , which in the Course of Nature he had made necessary to them . And indeed the Moral Good and Evil of all Actions , is finally to be resolved into the natural Good and Evil that is appendent to them ; for therefore our Actions are morally good , because they are naturally beneficial to us ; and therefore are they morally evil , because they are naturally prejudicial and hurtful ; and those that are neither of these , are indifferent Actions ; and stand in the middle between Good and Evil. And indeed this Distinction of Actions by their Effects and Consequents , is in most Particulars so plain and sensible , that all the World hath taken Notice of it : For whereas all good Actions have an apparent Tendency either to the Publick Good , wherein our own Private is involved , or to our own animal and sensitive Good , our Quiet , and Health , and Reputation , and Prosperity ; or to the Perfection of our rational Natures , and the sovereign Pleasure and Happiness of our Minds ; all bad Actions tend directly contrary , either to the Damage and Ruine of the Publick-Weal , or to the Hurt and Prejudice of our animal and sensitive Felicity ; to the diseasing of our Bodies , the staining our Names , or the impoverishing our Estates ; or to the defacing and blemishing the Beauty of our rational Natures , and the Interruption and Disturbance of all the Pleasures and Felicities of our Minds . And this Distinction of good and evil Actions is so immutably fixed in the Nature of Things , that it can never be obliterated , until God wholly alters the Course of his Creation , and impresses quite contrary Laws of Motion on it . For so long as we continue what we are in the same Nature and Circumstances , and Relations to God and one another , Righteousness and Godliness , Humility and universal Love must necessarily be good for us ; and their Contraries bad and destructive to our Happiness . Now this wise and excellent Constitution of Things doth very much tend to the facilitating of Virtue and Goodness to us . For when Things are so constituted that it is become our Interest as well as our Duty to pursue Virtue and eschew Vice ; when that which distinguishes our Duty from our Sin , is the good that it doth us , and the apparent Tendency it hath to our Happiness ; this , if we love our selves , must needs very much endear and recommend it to us : For now we serve our selves in serving our Maker , the substance of all whose Injunctions is no more than this , that we should pursue our own Happiness by doing all those Things which are necessary thereunto . I confess had he made those Actions which are our Sins to be our Duty , we had then some Reason to complain ; for then we should have been bound in pure Obedience to God to damnify our selves ; and like the wretched Priests of Baal , to cut and slash our own Bodies and Souls meerly to humour and gratify the Divinity whom we adore ; then in obeying him we must have acted our own Tragedy , and made our selves miserable in pure Loyalty to our Maker . For there is such an inseparable Bane clings to all vicious Actions as necessarily renders them destructive and venomous ; and we may as soon clip off the Sun-beams with a Pair of Scissers , as separate Vice from its mischievous Consequences . But now when the Sum of all that God requires of us is to be good to our selves , and Friends to our own Happiness ; to do what is beneficial , and avoid what is hurtful to us ; when every Command of his is an Instance of his Love to us , and exacts nothing of us but what we would have done of our own Accord , had we but known what is good for us as well as he ; and loved our selves as well as he loves us : In a word , when at the End of every good Action there stands some natural Good beckning and inviting us to it ; and at the End of every bad One some natural Evil to warn and affright us from coming at it ; so that we cannot run from any Duty into any Sin , without leaving a Benefit for a Mischief , and leaping out of some Degree of Happiness into some Degree of Misery : When things I say are thus , as it is apparent they are , with what Conscience can we complain that our Duty is burthensome and uneasie ? This therefore is one great Reason why God's Commands cannot be grievous , because they require nothing but what is beneficial , and forbid nothing but what is hurtful and injurious to us . And sure no Man can have Reason to complain , that is forbid Poyson , and commanded to eat nothing but what is wholsome and nourishing . 2 ly . Another Thing that facilitates the Commands of God is this , That they are highly agreeable to our reasonable Natures . And hence the Apostle calls the whole of our Religion a reasonable Service , Rom. xii . 1 . And for the Truth of this I dare appeal to any considering Man in the World , whether those Virtues which God hath enjoyned be not in their own Nature far more reasonable than any of the Contrary Vices ; whether ( supposing there be a God that made and governs the World ; and from whom we derive our Beings , and all the Blessings we enjoy or expect ) it be not much more reasonable in the Nature of the Thing , that we should worship and revere , and love and honour , and obey him , than that we should neglect and despise , blaspheme and rebel against him ; or whether we can behave our selves so unworthily to One that hath deserved so well at our hands , without doing the greatest Violence to our own Reason ; whether since we are all of us reasonable Beings , and our Reason is the noblest Ingredient of our Natures , it doth not much better become us to subject our blind Passions and Appetites , to those eternal Rules of Temperance which Right Reason prescribes , than to let loose the Reins to them , and suffer them to run headlong into all Excesses and Riots ; whether since we are incorporated into the great Society of Mankind , it be not much more conducive to the Good of the Whole to behave our selves justly and honestly , charitably and obliging one towards another , than to defraud and oppress , malign and persecute one another . I dare appeal to any Man that hath ever thought twice of these Matters , whether in point of Reasonableness , the Advantage is not wholly on the side of Virtue ; yea , and whether the opposite Vices compared with these Virtues , seem not as extravagant as the wildest Freaks of a Mad-man , compared with the wise Managements of a Minister of State. But I need not appeal to particular Men in this Matter , since all the reasonable World is agreed in the point , and the Men of all Ages and Nations , and Religions , how much soever in other points they have dissented from one another , yet in this have still been unanimous , That Virtue is the wisest and most reasonable Thing in the World , and Vice the most absurd and irrational ; and this not only in the general , but in all those particular Instances of Virtue and Vice which Christianity commands and forbids . For excepting the two Sacraments , and believing in Jesus Christ , and the Observation of the Lord's Day , which are the instituted Means of our Religion , there is nothing made Matter of Duty to us , but what all the wise World had long before pronounced most highly fit and reasonable . This therefore must needs render the Commands of God very easie to us , that they do so perfectly agree with our reasonable Natures , and require nothing of us either to be done or avoided , but what the Reason of every wise Man would have obliged him to , whether God had commanded it or no. So that now to facilitate our Duty , we have the full Concurrence of our Reason , which upon due and impartial Consideration cannot but approve and recommend it to us as the most reasonable Thing in the World ; and if it be so , how is it possible that it should be in its own Nature grievous ? Is it so hard a Matter for Men to act like Men , and not to live their own Reverse and Antipodes ? Is it such a mighty Burthen to comply with the most genuine Inclinations of our Nature , and to swim with the full Tide and Current of our Reason , in obeying those Commands which are so far from offering any Violence to our Faculties , that they have their full Consent and Approbation ? Let Men say and teach what they please , 't is as apparent as the Sun , that the Difficulties of Religion commence not so much upon the Stock of Nature , as of Education and evil Habits and Customs ; for in all other Instances , that which is natural is always facile and easie ; and if Reason be the Nature of a Man , Religion must be either natural or unreasonable . So that Religion disagrees with us upon no other Account , but only because we disagree with our selves ; and it just so far crosses us , as we do the Current of our own rational Natures . We have sophisticated our Natures with the Intermixtures of sensual and devilish Habits , and they are these that the Commands of God do agrieve ; and so 't is not the Man that is so burthened with Religion , but 't is either the Beast , or the Devil that is in him . 3 ly . Another Thing that facilitates God's Commands is this , That they are mightily furthered and promoted by all the natural Instincts and Passions of human Nature . There are certain Propensions in human Nature antecedent to all Reason and Discourse , that seem to be implanted in us by the wise Author of our Beings , for no other End but only to minister to Virtue and Religion ; such in particular are Self-Love , the Love of Truth , and of Pleasure , Commiseration and Gratitude , and Affectation of Praise ; all which do discover themselves in us in our early Infancy , before we are capable of discoursing our selves into them . For even in young Infants you may observe a great Inclination to defend themselves , and to repel Injuries , which proceeds from the Principle of Self-love that is in them ; a vehement Desire of what seems good to them , and a great Displeasure when they perceive themselves deceived ; the later of which must proceed from their Love of Truth , as the former from their Love of Goodness . Again , when they see a miserable Object , or one whom they think so , they presently bemoan it , and express by their Actions a very earnest Desire to defend and relieve it ; which proceeds from that natural Commiseration that is in them . Again , as soon as they are able to distinguish Faces and Persons , we see they express the greatest Love and Fondness to those that tend and feed them , and do them most good ; which is a plain Expression of their natural Gratitude . And as soon as they understand the Meaning of Words or Actions , they shew themselves highly pleased when they are commended and applauded , and much grieved and ashamed when they are derided and exposed ; which plainly discovers their natural Affectation of Praise . These and such like Instincts and Propensions there are found in human Nature , which being well managed and improved by our Reason , prove excellent Instruments of Virtue and Religion ; and do very much facilitate and further our Practice of them . For this our natural Self-love being guided by our Reason , doth strongly incline us to serve and obey God , who being the most powerful Agent in the World , can do us the greatest Good if we please him , and the greatest Hurt if we affront and provoke him ; so that as we love our selves , it concerns us to use all reasonable Ways to endear and reconcile our selves to him . Thus our natural Desire of Good , if conducted by our Reason , will incline us to do the best Actions , since from these the greatest Good will necessarily redound to us ; and our Love of Truth by good Management may be easily improved into Honesty and Sincerity , and an universal Abhorrence of Vice upon the Account of those notorious Cheats and Impostures that are in it . Thus also by the Bias of our natural Commiseration , we are strongly inclined to Charity and Beneficence , and universal Love ; and by its own innate Gratitude our Nature is propense to the Love of God , who is our Sovereign Benefactor ; to honour and obey our Parents , and do all the Acts and Offices of a noble and generous Friendship . And to name no more , thus by our natural Affectation of Praise we are strongly inclined to do praise-worthy Things , and consequently to exercise our selves in all those amiable Virtues , which by common Consent are lookt upon as the Graces and Ornaments of human Nature . Thus by all those Instincts that God hath implanted in our Natures , we are inclined to Virtue , and Obedience to his Will : And for this Reason chiefly hath he implanted them in us , because they are excellent Instruments of Religion , having in them such a natural Aptitude and Proneness to facilitate our Duty by inclining us to it , and to farther us in Holiness and Virtue . I confess , there are none of these Instincts but may be improved into Vices ; nor is there any Thing so good , but what may be perverted to very bad Purposes : And if Men will abuse themselves , and willfully deboach the Instincts of their Nature , there is no Remedy for their Folly ; and they must thank themselves when they feel the dismal Effects of it . But this I think is plain , that there are no Propensions in human Nature , but what are much more improvable into Virtue than into Vice ; and if Men would but use themselves well , and as it becomes reasonable Creatures to do , they would doubtless find themselves very much farthered in their Duty by the natural Instincts which God hath implanted within them . And this is a mighty Advantage on Virtues side , that it is thus aided and assisted with all the Instincts of our Natures ; which like obedient Handmaids , are most readily inclined to execute its Commands , and minister to its Pleasure and Interest . How then is it possible that Religion in it self should be burthensome and grievous to us , when the Propensions of our Nature do so fairly comply with it , and it is helped forwards and promoted by all their united Force and Influence ? 'T is difficult indeed for a Man to go against the Grain ; but to act according to Nature , to follow our own Propensions , and to do what we are inclined to by natural Instinct , is doubtless the easiest Thing in the World. 4 ly . Another Thing that makes those Virtues which God Commands to be easie is this , that they are all so inseparably connected to one another , that they mutually promote and help forward each other ; For all the Virtues are so mutually concatenated , that the stirring of any one Link moves the whole Chain . Thus for Instance , the true Knowledge of God naturally inflames the Soul with the Love of him ; and then the Love of him insensibly transforms her into the Image of his beloved Goodness ; for he that loves God must needs be inamoured with that divine Goodness which is the Root of his Love : And while he is ravished with the Sweetness of his Good Will , the Undeservedness of his Grace , and the Clemency of his Pardon , an heavenly Spirit steals into his Soul , and he loves , and becomes like God so both at once , that like a Wedg of Steel , he is transformed into the Likeness of the Fire that heats him ; and is all inflamed and inlightened at the same Moment . And as he burns with Love , so he resembles the Goodness that set him on Fire , and becomes pure as that is pure , and holy as that is holy , and just and merciful as that heavenly Original is which he copies and transcribes . Thus wheresoever the Love of God is , it hath all the god-like Virtues attending it ; and that being the first Link in the heavenly Chain , whensoever it moves , it communicates Motion to all the rest . For he that heartily loves God , will love those whom God loves ; and so the Love of God will draw Brotherly-Charity after it ; and he who loves those whom God loves , will be just and righteous in his Dealings and Deportment towards them ; and so Brotherly-charity will draw Righteousness after it : And he that demeans himself justly and righteously towards others , will neither undervalue them , nor overvalue himself ; and so Righteousness will draw Humility after it : And he that doth not over-value himself , is fairly disposed to be sober in all his Passions ; and so Humility draws Temperance and Sobriety , and Meekness after it . Thus one Virtue smoothens the Way to another , and makes it not only possible but easie ; for there is such a near Neighbourhood between these heavenly Sisters , that when we are arrived at one , we pass insensibly to the next ; and so on by Degrees , till we are gone round with them all . For though there be not an immediate Dependence of every Virtue upon every one Virtue , so as to make it necessary for a Man to have all Virtues in every Moment that he hath one ; for a Man may be charitable , and yet not presently humble ; as he may be just , and yet not immediately temperate : Yet there is so near a Dependence between them , that one always disposes the Mind for another ; this Virtue always makes way for its next Neighbour , and that for its next , and so on all around the whole Circle of Virtues . Thus Humility naturally disposes the Mind to Meekness , Meekness to Charity , Charity to Justice , Justice to Devotion , ( which is giving God his Due ) and Devotion to Heavenly-mindedness and Contempt of the World ; and so all along there is a gentle and easie Transition from one to t' other . Now this must needs mightily facilitate the Virtues of Religion , that they are so nearly confederated to each other , and so do naturally contribute to each others Assistance . For whereas if it were not for this there would still be the same Difficulty in practising the second Virtue as there is in practising the first , and in practising the third as there is in practising the second , and so every single Virtue would be equally difficult ; now the main Difficulty lies in the first we begin with , for by practising of that we shall be so well disposed for the next , that afterwards we shall go on with much more Ease and Pleasure ; for the first Virtue being set a going , like the First-moving Heaven , will communicate its Motion from Orb to Orb , from one Virtue to another , till the whole Sphere whirls round in an harmonious Order . Thus all the Virtues you see do naturally lighten and ease one another , and every one contributes something to make every one more easie ; so that had we but the Courage to begin to practise them , we should find they would every day grow more easie and easie to us , and that not only because we should be more and more Habituated to them , but because they being mutually allyed to one another , the stronger they grow the more vigorously they must farther and promote each other . 5 ly . And lastly , Another Thing that makes the Virtues that God hath commanded us easie is this , that in themselves they are plain and simple and direct , and have no Intricacies or Labyrinths in them . As for Sin and Wickedness it is an inextricable Labyrinth , in which the further a Man goes the more he will perplex and lose himself ; it is a boundless Wilderness whose Paths do all thwart and cross one another . For all Vices consist in Extremes , and are either the Excesses or Defects of Virtue ; so that there are two Vices to one Virtue , and both are Extremes thwarting and running counter to one another . Now amidst this great Diversity and Contrariety of Vices the Sinner must needs be extremely amazed and distracted ; for his Lusts are so infinite that he can see no End of them , they do so cross and interfere with each other that while he humours one he displeases another . For in gratifying his Sordidness he affronts his Pride , and in feeding his Covetousness starves his Sensuality ; so that his wretched Soul wanders among infinite Cross-ways , and is miserably distracted by its own contrary Desires , which , like Acteons Hounds , are continually worrying and tearing her in pieces . But all the Paths of Virtue lie strait forwards between the vicious Extremes , and like Parallel Lines do never interfere with one another ; they never raise any contrary Desires , nor distract our Minds with inconsistent Passions ; but all their Motions are regular and uniform , conspiring with and promoting one another . For the Truth of it is , Virtue is all but one intire Thing , much like the Center of a Circle , which though many Lines are drawn from it round about , and it is look'd upon sometimes as the Term of this Line , and sometimes of that , yet it is one Term to them all , and is in it self undivided : So is Virtue but one intire Perfection , though it seem to be diversified in regard of the many Affections that it moderates , and the several Actions which it doth produce ; And though its Precepts and Actions are many , yet they are all ordinated to one End , and in that they are united as well as in the Principle from whence they proceed . And upon this Account there can be none of those perplexing Intricacies in the Paths of Virtue as are ordinarily found in the Ways of Sin , because they are all of them direct and strait , leading from one Principle to one and the same End ; And the Principle and End of our Motion being one , 't is impossible but our Designs , Desires and Pursuits should be simple and uniform ; and consequently the whole Force of our Souls being bent one Way , we must needs proceed with more Alacrity and Ease than we can possibly do when 't is divided and dispersed among so great a Multiplicity of Ends and Objects as Vice proposes to us . So that here is one great Advantage that Virtue hath above Vice in respect of Easiness , that whereas almost in every bad Action a Man hath a different End , now to satisfy this Lust , and anon the contrary ; in every virtuous one his End is always the same ; and whereas the former acts variously and inconsistently , and his Desires frequently clash and run a tilt at one another ; the later always moves directly and uniformly , by one and the same Rule towards one and the same End. And whereas many Vices are in themselves full of Intanglements , Virtue is always plain and open , and free . As for Instance , how do we perplex and intangle our selves by Lying and Knavery , consuming the Pleasure of our Lives within a winding Maze of little Tricks and intricate Contrivances ? And what shameful Retreats and false Colours , what Fucus's and Daubings are we feign to use to avoid Contradiction and Discovery ? Whereas were we but honest and sincere in our Professions and Actions , our Way would be open and easie , and uniform ; wherein we might pursue all our Ends by the directest Means , and need never wander about in the Labyrinths of a mysterious Subtilty ; where we may walk without blushing in the Sight of the Sun , and in the View of the World , and have no Occasion to skulk into Coverts and Retirements . And the same may be said of Ambition , and Covetousness , and Pride , and wandering Lust , Vices that are usually full of great Intreagues and Mysteries ; whereas the Contrary Virtues are all plain and simple , and have nothing of Difficulty or Intricacy in them . This therefore is a great Advantage that Virtue hath in Respect of Ease , that it is plain and uniform , and simple and direct . And so I have done with the first Thing proposed , which was to shew you that God's Commands in themselves are facile and easie . I now proceed 2. To the second Thing , which is to prove that our blessed Saviour by what he hath done , hath render'd them much more easie than they are in themselves . Now there are these Four Things which our Saviour hath contributed to the facilitating the Commands of God. 1. The Assistance of his Holy Spirit . 2. The Influence of his own Example . 3. The merciful Indulgence and Condescension of his Gospel to the Weakness and Infirmity of our Natures . 4 ly . The glorious Rewards he hath promised us upon our sincere Obedience . 1. To the rendring of God's Commands easie , he hath contributed the Assistance of his Holy Spirit . For he hath promised to give his Holy Spirit unto every one that asks ; and therefore though our Nature of it self be extremely weak , and not able of it self to stand under the easie Burthen of its Duty , if we will but struggle and do what we are able , he is engaged by promise not to suffer us to sink ▪ For if by doing what we can , it is in our Power to engage him to enable us to do what we cannot , it is certainly in our Power to do all ; for though in our own Strength we cannot do all , yet if we please , it may be in our Power to do more than all through him that will strengthen us , if we will but do what we can . 2 ly . To the rendring of God's Commands easie , he hath also contributed the Influence of his own most holy Example . For by his own most perfect Obedience to the Commands of his Father , he hath not only set us a Copy to write after , but he hath also given us most convincing Evidence that our Obedience is both possible and honourable . That it is possible we see by what he hath done , and it is certain that what hath been done may be done ; that it is honourable we see by his doing of it ; for certainly so great a Person as the Son of God , would never have stooped to an inglorious Obedience . So that the Example of our Saviour not only encourages our Obedience , but crowns and dignifies it ; and renders it a fit Object both of our Endeavour and Ambition : For by doing himself what he requires of us , he hath plainly demonstrated not only that it may be done , but also that it highly becomes us to do it . Thus the glorious Example of our Saviour whilst it directs our Obedience , doth at the same Time excite and encourage it . For he conversed among Men with a modest Virtue , such as was suitable to an ordinary Course of life . His Piety was even , constant , and unblamable ; complying with civil Society , and a secular Conversation . It broke not forth into high Transports and Seraphic Expressions ; but was such as was both fit and easie for Mortals to imitate . His Virtue consisted not in prodigious Fastings , or high Abstractions from Sense , but in a life of Justice and Temperance , Humility and Charity , and Patience ; that is , in such a Life as was not only proper , but possible for us to lead . And by this Means he hath transmitted to us the more of an imitable Virtue ; for he did not out-run the Capacities of Men in prodigious Expressions of Sanctity and Virtue ; but complied with our Weakness , and kept pace with our Strength , that so he might entertain us all along with the Comforts of his Company , and the Influences of a perpetual Guide . And as that Rule of Faith which he hath propounded to us is fitted to our Understandings , being very short , easie and intelligible ; so the Copy of Manners which he hath set before us is not only fitted with Excellencies worthy , but also with Complyances possible to be imitated . And therefore how efficaciously must such a glorious Example contribute to the facilitating the Commands of God to us , since it doth not only point us to our Duty , but also excite us to perform it ; and that both by its Condescension to our Strength and Capacity ; and by the plain Demonstration it gives , that our Duty is both possible and honourable ? 3 dly . To the rendring of God's Commands easie to us , our Saviour hath also contributed the merciful Indulgence and Condescention of his Gospel to the Weakness and Imperfection of our Natures : For in his Gospel he hath mercifully considered our State , that we are but frail imperfect Creatures , that are very prone to act inconsiderately , and to be ever and anon surprised in this great Hurry of Temptations ; and therefore in his holy Gospel he hath made Provision for us accordingly , that is , he hath proportioned our Burthen to our Strength , and taken the Measure of our Duty by our Capacities . For all that he hath required of us as the Condition of our eternal Salvation is only this , that we should honestly endeavour to understand what he commands and forbids us , and that we should not live in the wilful Neglect of any known Duty , or in the wilful Commission of any known Sin ; and if we do this he hath engaged himself to make such a merciful Abatement for our Infirmities and Inadvertencies , and Follies and Surprises , that they shall never rise in Judgment against us so as to exclude us from eternal Happiness . So that now there can be nothing our Duty that is naturally impossible , nothing necessary to our eternal Happiness that is morally impossible ; that is , that cannot reasonably be expected from us , considering our State and Circumstances ; and what is neither of these cannot be supposed to be very grievous and burthensome . For unless we account it hard that we are not left at Liberty to be obstinate Rebels to our God and Saviour , and with an audacious Forehead to reject what they command , and pursue what they forbid , it is certain there can be no such Thing as a Burthen or Grievance in all our Religion . 4 thly . And lastly , To the rendring of God's Commands easie to us our Saviour hath contributed the Promise of a glorious Reward upon Condition of our sincere Obedience : And this is such a vast Contribution to the Ease of our Duty , as is sufficient to turn it all into Jubilee and Recreation . For when I seriously consider that after I have spent a few Moments here in the noble Exercises of a sincere Piety and Virtue , I shall be translated into a Region of immortal Pleasures , where , in the Society of my God and Saviour , of Angels and of blessed Spirits , I shall spend an Eternity in one continued uninterrupted Act of rapturous Love and Joy and Pleasure ; where , in a perfect Freedom from all the Arrogancies of Flesh and Blood , and from all the Vexations of an ill-natured World , I shall live as happily for ever as all the Joys of an everlasting Heaven can make me ; in a word , where I shall have nothing else to do , but to converse with the most happy Lovers , and to bear a part in that ravishing Consort of Praises and Halelujahs , wherewith they laud and celebrate the Fountain of all their Happiness : I say when I consider these Things , methinks I am enabled by those glorious Hopes and Expectations to scorn and despise all Difficulties , and , if need require , even to embrace the Flames of Martyrdom : But as for those gentle Toils of watching and praying , of keeping a constant Guard upon my self and contending against the Stream of my own depraved Inclinations ; Lord ! how inconsiderable they appear to me ; And how heartily do I pity those miserable crest-fallen Souls that tamely suffer themselves to be frighted out of Heaven by such harmless Scare-crows . Thus while I stand on the Tiptoes of my Hope , and see Heaven at my Journeys End , I over-look all Rubs and Hardships in my Way , and pass on triumphantly without minding them . And indeed when the Reward of our Obedience is so great , so infinitely transcending the Desert of it , I am astonished to think that ever any reasonable Being should be so shameless and immodest , as to take any Notice of those trifling Difficulties that are in it : For with what Conscience can we account any Thing hard , the Reward whereof is a Crown of immortal Glory ? How can our Voyage be troublesome , when our Port is the Indies of Pleasure ? No , no ; the Work can never be hard that hath Heaven for its Wages , the very Prospect whereof is enough to reconcile us to all the Difficulties in the Way to it , and to carry us through them not only with Ease but with Triumph . For he that hath Heaven for his Haven must be infinitely peevish if he quarrels at a rough Sea , and doth nor bless the Storms and Winds that are driving him thither . And thus I have proved to you at large that the Commands of God are not grievous , and that both because they are easie in their own Nature , and are made much more easie by our Blessed Lord and Saviour . But after all that hath been said , I do foresee a material Objection that will be made against this Discourse , and that is this ; That it contradicts the universal Experience of Mankind . For do not the Generality of those Men that have attempted a religious Life find by Experience a great deal of difficulty ? Are they not forced to strive and wrastle with themselves , and to do the greatest Violence to their own Inclinations ? Are they not forced to keep themselves under a severe Discipline , to pray earnestly , and watch diligently to prevent the Surprises and Incursions of those Temptations that continually way-lay them wheresoever they are , and whatsoever they are about ? And do they not many times find the difficulties so great , as that they are quite beaten off and utterly disheartned by them ? All this I confess is very true , and may very well be so without any Prejudice to the Argument in hand ; for we have not been discoursing of what Religion may accidentally be , but of what it really is in it self . The Light in it self is pleasant to the Eye , but yet it may accidentally be grievous if the Eye be sore or weak , and not able to endure its Splendor . And so Religion , though in its self extremely easie , yet it may and often doth become accidentally difficult to us , by Reason of those sinful Prejudices against it which we do too often contract in the Course of a sinful Life But 't is an unreasonable Thing for Men to measure the Easiness of God's Laws not by their own intrinsick Nature , but by the Reluctancy and Opposition which they find in their own Hearts against them . For to a Man in a Fever every Thing is bitter , but yet the Bitterness is not in the Honey he tasts , but in the Gall that overflows his own Palate . And so to a vicious Man every Virtue is a Burthen , but the Burthensomness is not so much in the Virtue as in his own Repugnancy to bear it . For I have already proved at large that Religion is every way agreeable to humane Nature , and therefore there can be no other Reason why it should not agree with us , unless it be that we disagree with our selves . We spoil our own Natures and do degenerate from the humane Nature into the brutal or diabolical ; and what wonder is it that the Religion of a Man should be a Burthen to the Nature of a Beast or a Devil ? But if we would take but a little Pains to retrieve our selves and weed out those unnatural Habits with which our Nature is over-grown , we should find that our Religion and That would very well accord , and then that which is our Burthen would become our Recreation . I confess before this can be accomplished , we must take a great deal of Pains with our selves ; we must watch and pray , and strive and contend , and undergo the severe Discipline of a sorrowful Repentance , if ever we mean to recover our Natures again . But for God's sake consider Sirs , there is now no Remedy for this , and you may thank your selves for it ; for you must undergo great Difficulties , take which side you please . If you resolve to continue as you are , you must be most wretched Slaves to your own Lusts ; you must tamely submit to all their tyrannical Commands , and run and go on every Errand they send you ; and though they countermand each other , and one sends you this Way , and another the quite contrary ; though Sloth pulls you back , and Ambition thrusts you forwards , and Covetousness bids you save , and Sensuality bids you spend ; though Pride bids you strut , and Flattery bids you cringe , and there is as great a Confusion in their Wills and Commands as there was in the Language of the Brick-layers of Babel ; and though in such a Huddle of Inconsistencies you are frequently at your Wits end , and know not what to do , yet you must be contented to endure the Hurry , and if you cannot do all at once , you must do what you can ; and when you have done so , 't is a thousand to one but there will be as many of your Lusts dissatisfied as satisfied : And in the mean time while you are thus hurried about in the Crowd of your own sinful Desires , your wretched Conscience will ever and anon be alarming you with its ill-boding Horrors , and griping and twinging you with many an uneasie Reflection . Thus like miserable Gally-Slaves you must tug at the Oar , work against Wind and Tyde , and row through the Storms and Tempests of your own Conscience ; and all this to run your selves upon a Rock , and invade your own Damnation . So that considering all , I dare say the Toil of being wicked is much more insupportable than that of a holy Life ; and which is sad to consider , it hath no other Issue but eternal Ruin ; for the wages of Sin , saith the Apostle , is death , Rom. vi . 23 . And methinks it should be very uncomfortable for a Man to work so hard for nothing but Misery , and even to earn his Damnation with the sweat of his Brows ; especially considering , that the Toil and Drudgery of a sinful Life hath no End. For though Custom and Habit renders all other Things easie , yet by accustoming our selves to do Evil , we add to our Toil and render those cruel Taskmasters , our Lusts , more tyrannical and imposing ; for still the more we gratify them , the more craving they will be , and the more impatient of denyal , and so by working for them we shall but increase our own Toil , and still acquire new Degrees of Labour and Drudgery . But as for the main Difficulty of Religion , it chiefly lies in the Entry to it ; for there we must shake hands with all our darling Lusts , and bid them adieu for ever ; and to persuade our selves throughly to this is the main Difficulty of all ; for then , to be sure , they will cling fastest about us , and use their utmost Oratory to stagger our Resolution , and the old Love we have born them , and the dear Remembrance of the Pleasures which they have administred to us will make our Hearts relent and our Bowels yearn towards them . But if with all those mighty Arguments wherewith our Religion and our Reason furnishes us , and all those divine Assistances which we are encouraged to ask , and if we do , are assured to obtain , we can but conquer our Reluctancies , and heartily persuade our selves to part with them ; this is the sharpest Brunt in all our spiritual Warfare ; for now if we do but keep the ground that we have gotten , and maintain our Resolution against the Temptations that assault it , our Lusts will every day grow weaker and weaker , and that Pleasure and Ease , that Tranquility of Mind and Peace of Conscience which we shall feel accruing to us out of the Discharge of our Duty , will by Degrees so indear and connaturalize it to us , that at last it will be much harder for us to sin than to obey . Wherefore let us stand no longer , like naked Boys , shivering upon the Brinks of Religion , wishing that we were in , but afraid to venture ; but let us consider seriously , resolve sincerely , and then leap in boldly ; and though at first we may find it difficult to swim against the Stream , and stem the Tyde of our own bad Inclinations ; yet if we can but hold out couragiously a while , we shall feel the Current slacken by Degrees till the Tyde of Nature turn , and run the contrary Way ; and then we shall be carried on with Ease and Delight , and swim chearfully and pleasantly down with the Stream . For when once we have conquered the bad Inclinations of our Nature , Religion will be a mighty Ease and Refreshment to us , and we shall feel a thousand times more Pleasure and Satisfaction in it than ever we did in all our sinful Enjoyments ; so that then we shall find the Truth of the Text , and be able to pronounce from our own Experience , that God's Commandments are not grievous . PSALM CXIX . 68 . Thou art good , and thou dost good . I Have been discoursing concerning the Necessity of our loving of God in order to our being truly Religious , and shewed you at large that this is not only the great Principle of all Religion , but that of all others it is the most fruitful and operative . And now that I may lay this Foundation of true Religion in you , I shall explain to you the infinite Cause and Reason that we have to love him ; and because Goodness is the Beauty of a reasonable Nature , and Beauty is the Object of Love , I shall endeavour to demonstrate to you the infinite Goodness of God , that I may thereby affect you with his Beauty ; and if possible , inflame all your Souls with the Love of him . And that I may the more fully convince you of the divine Goodness , I shall endeavour to prove it from four distinct Topicks : 1. From the Nature of God ; 2 ly . From the Creation of God. 3 ly . From the Providence of God : And 4 ly . From the Revelations he hath made to the World. And these I intend shall be the Arguments of four distinct Discourses ; the three first of which lie plainly in the Text , Thou art good , and thou dost good . Thou art good : That plainly denotes what God is in himself , that he is naturally and essentially good ; that he is of a most loving , kind , and benevolent Nature , and hath a most vehement Propension to do good to others founded in his immutable Being . Thou dost good : that denotes the Exercise and Out-going of this his essential Benevolence in the Works of his Creation and Providence ; and that this his natural Propension to do good is not at all sleepy or unactive , that it is not a lazy and restive Woulding or Volition ; but that it always sallies forth into Action , and doth most vigorously exercise it self either in making of Objects to imploy it self about , or in upholding and governing them when they are made . So that the Words contain these two things : 1. What God is in himself ; Thou art good . 2 ly . What he is in those Actions that are determined without himself ; Thou dost good . 1. I begin with the first of these , What God is in himself . Thou art good , i. e. Thou art so essentially , and according to the unalterable Propension of thy Nature . And this , as I told you , I shall in the first Place endeavour to demonstrate from the Nature of God , that is , from that intire Complexion of all possible Perfections whereof his Nature is composed . For in Order to our handling of this Argument , this must be premised , that God is a Being endowed with all possible Perfections , and consequently thereunto that he is infinitely powerful and infinitely wise ; and consequently to that that he is infinitely Happy ; and consequently to this , that he loves himself infinitely ; and that all this is so , is very evident from the Nature of the Thing . For first we must necessarily suppose one Original Cause of all Things ; for else we can give no possible Account how those Things , that once were not , could ever come into Being ; and we must also as necessarily suppose that this Original Cause was Self-originated , i. e. that it received its Being and Existence from none but it self ; for else it cannot be the Original Cause , but must it self be the Effect of some other Cause that was in Being before it : That existing of it self without any Cause , it is infinitely removed from Not-being ; for that which is without any Cause can ever be without any Cause , meerly from that exuberant Fulness of Essence that is in it self . And that which can be for ever without any Cause must necessarily be so , because this is a most necessary Act , and as such must be exerted ad extremum virium Agentis ; consequently to which we must also suppose , that that which is infinitely removed from Not-being hath the utmost Perfection of Essence in it . For the Notion of Essence , nakedly considered , is to be ; and therefore by how much the more remote any Essence is from Not-Being , by so much the more perfect it must necessarily be . Again , in Consequence to this we must also suppose , that that which hath in it self , without any Cause , the utmost Perfection of Essence , must have in it self also the utmost of all other Perfections that by way of Adjunct or Attribute , such an inexhaustible Essence is capable of ; that is , that it must be Powerful and Wise , and whatsoever else is a possible Perfection of Essence . For Plenitude of Essence consists in being as much as it can be ; and so long as any Being is capable of being any more than it is , it hath not all the possible Degrees of Essence in it ; for every Perfection , that Essence by way of Attribute is capable of , is a Degree of positive Entity . Thus Wisdom and Power are not meer Privations of Weakness and Folly , but Things that have some Degree of real positive Essence in them , and consequently what Being soever hath not these , must necessarily have it in some Degrees of Not-Being ; and 't is impossible that any Essence should be infinitely removed from Not-Being , which hath any Degree of Not-Being in it . Lastly , consequently to this we must also suppose , that a Being endowed with all possible Perfections , being infinitely Powerful and infinitely Wise , must needs be infinitely Happy ; for wheresoever those great Perfections are , they must necessarily supply whatsoever is necessary to an infinite Happiness : And then from hence it nessarily follows , that a Being that is thus infinitely Happy must needs infinitely love and delight in it self ; because within the vast Circumference of its own Being , it hath every Thing that it needs , desires , or affects . These are all plain and easie Deductions , and seem as naturally to follow from one another , as the most immediate Consequences do from First Principles . This therefore being supposed , which you see is very reasonable , that God is infinitely Powerful , and Wise , and Happy ; and that because he is so , he loves himself infinitely ; I doubt not but from each of these it will naturally follow , that he is also infinitely good and benevolent . 1. He is infinitely powerful ; and therefore he is good . For Power is nothing but an Ability to act ; and Action is the End of all Ability for Action : So that the greater any Power is , the farther it must necessarily be removed from Inactivity ; and consequently infinite Power must be so infinitely removed from it , that it cannot be supposed to exist without Exercise ; or if it could , yet it cannot be imagined that any Being , in whom infinite Power exists , should determine with it self , that the best Use it could make of that Power , were to make no Use of it at all ; because such a Being can with as much Ease to it self , act as not act . And therefore since every Being doth necessarily delight in the Exercise of its own Perfections , it cannot be supposed but a Being infinitely powerful should necessarily delight in the Exercise of its Power , when it can as easily exercise it as suffer it to sleep on in eternal Inactivity ; and consequently when it can exercise its Power more vigorously as easily as less , and can do more Things as easily as fewer , it must necessarily chuse to do it ; because , as the having of Power inclines the Agent to act , so the having of more Power inclines it to act more vigorously . Wherefore if the doing of Good to others be a much greater Exercise of Power than the doing of Evil , it will hence necessarily follow , that God being infinitely powerful must be infinitely prone to do Good ; because he cannot but be delighted in that whereby this great Perfection of his Nature is most vigorously Exercised . But now for God to chuse to imploy his Power in doing Mischief to others rather than Good , would be to chuse to do less rather than to do more , when both are equally easy to him ; and consequently to lay a needless Restriction upon the Exercise of his Power ; and so far to render it useless and in vain . For in doing Mischief to others , he must be supposed either wholly to annihilate them , or to make them miserable , and continue them so ; but by doing Good to others , he must be supposed either to uphold them in those Beings he gave them , or to perfect those Beings ; and thereby to render them as happy as their Capacities will bear : And certainly to do either of the later is a much more vigorous Exercise of Power , than to do either of the former . For , for God to annihilate Beings , or reduce them to Nothing , is rather to withdraw his Power from them than to exercise it upon them ; because that which is not of it self , cannot continue to be of it self , it being in the Nature of the Thing as possible for a Thing to be of it self in the first Moment of its Existence , as to be of it self in any Moment of its Duration . So that the Continuance of our Being , and the Original of it must necessarily be owing to the same Power ; and consequently , as our Continuance in Not-Being must necessarily have followed upon the Non-exercise of this Power , so our Relapse into Not-being must as necessarily follow from the Discontinuance of the Exercise of this Power . So that to our Annihilation there needs no more than the bare Suspension of the Exercise of Almighty Power upon us , or a ceasing to uphold us in Being ; for to the upholding us in Being , there is required a continued Exertion of that creative Power that first brought us into Being ; for if we can exist of our selves this one Moment , we might as well have done so the Moment before , and may as well do so the Moment after ; and so backward and forward to all Eternity . So that unless we had such an exuberant Fulness of Essence in us as to exist of our selves from all Eternity past to all Eternity to come , we cannot exist so much as one Moment without new Supplies of Being from that infinite Fountain whence we were originally derived ; and that we are this Moment , is as much the Effect of God's Power , as that we were that Moment when we first came into Being . So that whereas by annihilating us God would chuse to exercise no Power at all , that is , to render his own Omnipotence useless by giving it a Quietus from Action ; by upholding us in Being his Power is still as vigorously exercised about us as it was in the first Moment of our Creation ; and therefore by how much more suitable it is to infinite Power to act than to be idle , by so much more suitable to it it must necessarily be to uphold us in our Beings , than to annihilate and destroy us . And then for making us miserable and continuing us so , it is a much less vigorous Exercise of Power than to perfect our Beings , and thereby to render us happy . And verily should God turn the whole World into one intire Globe of unquenchable Fire , and continue its wretched Inhabitants for ever weltring in its Flames , I should not look upon this as so great an Act of Omnipotence as it is to perfect our rational Nature so as to render it immutably and eternally happy . For to the making of any Being perfect and happy , there is required many more Causes and many more Acts than there is to the making them miserable . For the greatest Part of Misery consists in the Privation of Happiness , and for God to deprive his Creatures of Happiness is not so much the Exercise as Non-exercise of his Power ; for then he deprives us of it when he ceases to do any Thing for us , and refuses to produce or to contribute to the producing of what tends to our Happiness : So that this Part of Misery consisting in a mere Privation is not so properly the Effect of the Exercise of Power , as of the Suspension of the Exercise of Power . So that unless we can suppose that the Omnipotent Creator of the World chuses rather not to act than to act , we must necessarily suppose that he chuses rather to bestow Happiness on his Creatures , than to deprive them of it . And as for the positive Part of Misery which consists in Pain and Torment , I dare appeal to any Man whether it be not much more easie to vex and torment any Being than it is to render it happy . For even a Child can put a Man , yea an Elephant to Pain ; but to make a sick Man well , a poor Man prosperous , a mad Man sober , or a Fool wise , are such mighty Things as do most commonly transcend all humane Power whatsoever . But then to retrieve such imperfect Beings as we from the Bondage of Sense and Sensuality , and from being almost Beasts to raise us up by Degrees to an equal Height with Angels , to fill and thereby inlarge the narrow Capacities of our Natures till by filling they are widened almost to Infinity , and yet still to supply them with new Degrees of Happiness proportionable to their vast enlargements , is a Work that highly deserves to be the eternal Exercise of Omnipotence it self . Since therefore the End of Power to act is Action , and every Thing naturally inclines to its End , and consequently the greater the Power of any Being is , the greater is its Inclination to Activity ; and since the doing of Good to others is a much greater Exercise of Power than the doing of Mischief ; it hence necessarily follows , that God being Omnipotent must thereby be infinitely inclined to do Good , and that because doing Good is infinitely the largest Sphere of Activity . So that if when 't is equally possible and easie for him to do Good , as not , he should chuse not to do it , he would chuse directly contrary to the necessary Inclination of an Omnipotent Being , which is to do that which is the greatest Exercise of Power . 2 ly . God is infinitely Wise , and therefore he is Good. For the greatest Wisdom consists in proposing the worthiest Ends , and chusing the properest Means to obtain them . Wherefore if doing Good to others be the worthiest End that God can propose to himself , it will necessarily follow that by the Infinity of his Wisdom he is inclined to do Good. For as his Power inclines him to act , so his Wisdom inclines him to act for the worthiest End ; but doing Good to others is evidently the worthiest End that God can be supposed to aim at ; for it cannot be imagined that he can design any further Good to himself , any new Addition to the vast Treasure of his Happiness ; which is so infinitely full that it can admit of no Increase : So that whatsoever he doth besides the enjoying of himself , he cannot be supposed to do for any Self-end ; because he hath all that Good already within himself that he can possibly either desire or aim at . So that all those Actions of God which are terminated without himself , must have either no End at all , which cannot be supposed of the Actions of an All-wise Agent , or else they must have for their End either the Happiness or the Misery of others ; but to make the Misery of others their End is by no Means consistent with his infinite Wisdom . For to make pure abstracted Evil the End of Action is so far from being infinitely wise , that 't is impossible ; because the very Notion of an End necessarily includes Good in it , either real or apparent ; but God can reap no Good from the Misery of others , because he is infinitely happy already ; and to be sure others can reap no Good from that which God intends to be their Misery ; that that therefore should be God's End which is no End , which hath nothing of the Nature of an End in it , implies a plain Contradiction . So that to say that the End of God's Actions is the Misery of others , is all one as to say he acts for no End at all ; and how an infinitely wise Agent can be said to act at Rovers , to do Things without any Level or Aim , I cannot apprehend . But supposing it were possible that pure Evil might be an End , yet it is as evident as the Sun that it cannot be the End of infinite Wisdom ; for infinite Wisdom necessarily inclines to do that which is wisest ; but if it were in it self indifferent to the Almighty whether he did Good or Evil to others , yet his infinite Wisdom would incline him to do Good ; because in the doing of Good there is much more Wisdom exercised , than in the doing of Evil. For what great Skill doth it require in an Almighty Agent to make others miserable ? If it hath a mind to turn them out of Being , 't is but withdrawing that Almighty Arm that upholds them , and they will presently sink into Nothing of their own Accord ; but what great Wisdom is there in it , thus to unravel his own Workmanship , to weave a Penelope's Web , and to do and undo eternally ? And if he hath a Mind to make them miserable and continue them so , it is but suspending his own Almighty Influence , and refusing to concur to their Happiness , and they will soon be as miserable as Misery can make them . I confess to invent an acute Torture requires some Skill ; but yet we plainly see that a very little Wit joyned with a great deal of Malice and Cruelty is sufficient to make an exquisite Tormentor ; since even Men of very ordinary Understanding have invented as sharp Torments as Men are able to bear . So that for God to do Evil requires very little Contrivance , and consequently is so far from being an Exercise worthy of his infinite Wisdom , that not only a finite but a very shallow Understanding , armed with sufficient Power and Malice , can invent and inflict as exquisite Tortures as is possible for any Being to bear . But to the perfecting of Beings and rendring them happy , especially of free and rational Beings , there is required a long series of rare and admirable Contrivance ; for to the effecting of this noble End , there are so many Impediments to be removed , so many concurrent Means to be employed , such an incomparable Skill required in the Choice of such as are most fit and effectual , and methodizing them into such a regular Connexion with , and Dependence upon one another , as that they may all successively second and promote each other , that even the Wisdom of God , how infinite so ever it be , may here find Scope and Matter enough to employ and exercise it self for ever . And I dare appeal to any reasonable Man whether in that Method of saving Souls which God hath revealed to us in his Gospel , ( though yet we cannot see all , because we are not able to discern the admirable Connexion it hath with the whole series of divine Providence ) there be not infinitely more Wisdom and rare Contrivance , than an Omnipotent Being need to imploy in effecting the greatest Mischief imaginable ; whether in the contriving of Laws so suitable to , and perfective of our Nature , and in the composing such unanswerable Reasons and Motives to press and engage us to the Observance of them ; and in all that admirable Series of Providences , by which he seconds and forces those Reasons , he hath not exercised incomparably more Wisdom than he could have done in effecting the greatest Evil in Nature . As for Example , suppose he should have designed to kindle some mighty unquenchable Flame in some dark and dismal Recess of the World , with a Resolution to hurl all reasonable Beings into it , without any Respect or Consideration ; this doubtless would have been as great a Mischief as can well be imagined ; but what Contrivance doth it ask for an Almighty Being to accomplish such a direful End ? Could not he have roasted a little World of Worms , and tortured a Company of Beings that are not able to resist him , without imploying infinite Wisdom in the Management and Contrivance of it ? Or , Which will as well serve my Argument , could there have needed as much Wisdom to design and effect this , as there did to contrive and manage the great Methods of our Salvation ? Sure no man can be so senseless as to imagine it . Well then , if God be infinitely Wise , and Doing the greatest Good to others be a much higher Exercise of Wisdom than doing the greatest Evil , it will hence necessarily follow , that even his infinite Wisdom must needs incline him to do Good. For as the End of Power is to act , so the End of Wisdom is to act wisely ; and every Thing , as I told you , inclines to its End , and consequently the more Wisdom it hath , the more wisely it is inclined to act : Wherefore since doing Good is the greatest Act of Wisdom , God , who is infinitely wise , must needs be infinitely inclined there unto . 3 ly . God is infinitely happy , and therefore he is good : for God's infinite Happiness doth necessarily exclude all Want , all Desire , and all Prospect of any Degree of Happiness beyond what he enjoys ; and where all these are excluded there can be no Self-end : For a Self-end is some Good desired and aimed at , which yet we are not possessed of ; and if God hath no Self-end , he can have no End at all , but only to do Good to others . But perhaps you will object , how can you say that God hath no Self-end , when the Scripture so plainly tells us that his own Glory is his End , and this End he doth as well obtain by doing Hurt as by doing Good to others ; by damning of some , as well as by saving of others ? To which I answer , that if by the Glory of God you mean any Thing else but the free Communication of his Goodness to others , it is false to say that his Glory is his End ; and if this be his Glory , then what I said is infallibly true , that the only End of God is to do Good. But if you think that his Glory consists in being praised and commended , admired and applauded by his poor impotent Creatures , you have very mean Conceptions of him , if you think that this is his last End. For what Advantage is it to God , that we applaud and commend him ? Can the Praises and Panegyricks of a small Handful of Breath either make him more glorious than he is , or more glorious in his own Esteem ? Alas ! No ; He is an infinite Stage and Theater to himself , his Prospect being every way adequate to his Glory , and his Glory as unbounded as Eternity it self : So that if all his Creation should joyn Hearts and Voices to extol and laud him , yet they could not add either one Spark to his Glory , or one Degree to that infinite Satisfaction he takes in it . So that when we have praised him as much as we are able , he is still but as glorious as he was before , and he still knows that he deserves infinitely more Praises than we are able to render him . And how can it be imagined that he who is so infinitely satisfied with himself , and hath such infinite Reason for it , should find any need of our poor Praises and Commendations ? And if he finds no Need of it , how can he propose it to himself as the End of his Actions , since the End of Action is always some Good , which yet we have not , but do desire to enjoy ? 'T is true he doth command us to praise and laud and acknowledge him , but he commands us this as he doth all other Things , not for his own Good , but for ours . He bids us extol and admire his Perfections , that by that he might engage us to transcribe and imitate them , and so by glorifying him to glorify our selves ; So that still the Glory that he designs and aims at consists not in receiving any Good from us , but in doing and communicating of Good to us . And therefore though it is true that God doth obtain this great End of his Glory as well in damning of some as in saving of others , it is not because he reaps any Good from it , but because he doth Good by it . For if he should damn and punish any Being without any good Reason , he could not expect so much as to be praised and commended for it ; but if he doth it for good Reason , it is because it is good either for himself or others : For himself it cannot be , for how can an infitely happy Being reap any Degree of Good from anothers Misery and Punishment ? And therefore it must be for the Good of others , that they by the Example of those whom he punishes may be warned from incurring those Sins for which he punishes them , and from running away from their own Duty and Happiness . So that even the End of Punishment is to do Good , and this is the great Glory that God aims at in doing it . And indeed considering that God is infinitely happy , there is no other Glory but this that he can propose as the great and ultimate End of his Actions . For all the Inclination that is in any Being either not to do Good , or to do Hurt to others , arises from Indigence and Insufficiency ; either we envy or we covet the Good which another enjoys , the former of which restrains us from adding any more Good to him , as the latter excites us to deprive him of that which he is already possessed of ; both which do apparently arise from the Want and Indigence of Good in our selves . But now in God there being no Want of Good , it is impossible there should be either Envy or Avarice in him ; and both these being excluded , there can be no Temptation at all in his Nature either not to do Good , or to do Hurt to others . For we see among Men , the more perfect and happy they are , the less good still they desire for themselves , and the more for others . Since therefore the great God is infinitely perfect and infinitely happy , it is impossible he should desire any Good for himself ; and therefore if he act for any Good at all , as he cannot but do , it must be for ours . For 4 thly . And lastly , God loves himself infinitely , and therefore cannot but be good . For whatsoever Being loves it self , must necessarily love its own Resemblance and Likeness ; for that which is lovely in us is lovely in another , and if there be any Reason why we should love our selves , there is the same Reason why we should love another that resembles us in those Things for which we love our selves . 'T is true , we poor imperfect Creatures do many times love our selves without Reason , out of a meer blind Impetus and necessary Instinct of Nature . But God , being infinitely wise governs all his Motions by the wisest Rules , and doth every Thing for the best and most excellent Reasons ; and consequently doth not love himself he cannot tell why , out of any blind unaccountable Instinct in his Nature ; but he loves himself so far only as he hath Reason to do it , and 't is because he hath infinite Reason for it that he loves himself infinitely : And the Reason why he loves himself to that infinite Degree that he doth , is because he is infinitely perfect , and so hath infinite Reason to be delighted and satisfied with himself ; and this being the Reason , he cannot but love others that resemble him in that for which he loves himself . For though others cannot be infinitely happy as he is , yet they are happy in such a Degree as there Capacities will bear ; and when they are so , he hath the same Reason , though not so much , to love them as he hath to love himself . And he that loves Happiness in another as well as in himself , will not only love it where it is already , but be very much inclined to propagate it where it is not . So that this , I think , is a most plain Case , that if Perfection and Happiness be the Reason of God's love , he cannot but love it in another as well as in himself ; and if he love it in another , he cannot but be inclined to contribute to the producing it . And therefore unless we suppose God , contrary to the Genius of all other Beings , not to love his own Resemblance , nor to be at all concerned to propagate it ; we must necessarily suppose him to be Good , or which is all one , inclined to make others happy . And to say that God loves Happiness in himself , but yet that he affects to make others miserable without any Prospect of Advantage to himself , is to say that he loves Contraries in different Objects , that is , Happiness in himself , and Misery in others ; which is to make his Love to be guided by the extravagant Impulses of a mutable Fancy , and not by the steady Rules of Wisdom . But since it is impossible for any Being to love that which is contrary to himself , we may be sure that God cannot love Misery , whose Nature is so infinitely happy ; and since I am sure that every Being must love its own Resemblance , if it love it self ; I am as sure that God loves that others should be happy , as I can be that he is so himself . And thus I have endeavoured from the very Nature of God to demonstrate this great Truth to you , That he is good ; and plainly proved to you that by all those infinite Perfections which are the necessary Results of his Self-existence he is most strongly and vehemently inclined to do good to others . And now to conclude all , we will briefly consider what Use may be made of this Discourse for the Guidance and Conduct of our Lives and Actions . 1. Then , if God be good , this may serve to support us under all the sad Events that befall us in this World. For what greater Satisfaction than this can any reasonable Man desire , to be under the Government of , and to have all his Affairs disposed by a God that cannot but be good ? For now all Events and Accidents that befall us must be what God intends and designs them , because he hath the Management and Disposal of them all ; and to be sure a good God can never have an ill Design upon his Creatures . 'T is true , when his Creatures prove Malefactors , he may and doth chastise and punish them ; but even in doing thus he hath a most gracious and merciful Design , namely , to reform the Offender himself ; or to make him a publick Example to all the rational World , that they may take warning by his Ruin , and not run upon the Rock that dashed him in pieces . And to punish Offenders is as great an act of Mercy to the Publick , as it is to reward the Loyal and Obedient ; for if out of a fond Indulgence to insolent Rebels he should let them go on in a State of Impunity , the Publick would suffer a great deal more by it than those Rebels can do by a just and deserved Punishment ; for their Impunity would embolden others to take the same Courses , and so the Contagion would run on without any stop from one to another , till the Whole were infected , and the Plague of Wickedness became Epidemical to all the reasonable Creation ; and so by sparing a few he would destroy a great many , and his Mercy to Particulars would be Cruelty to the Whole . But so long as we are honest and sincere in our Obedience to God , we may be sure that whatsoever befalls us in particular is intended for our good ; for he cannot intend Hurt to an honest Soul without doing open Violence to his own Goodness ; because the Hurt of such an one is a pure Mischief ; it can serve no good End , but is likely to prove a greater Prejudice to the Publick , than it can be to the Person that endures it : For as the Impunity of great Offenders will imbolden others to offend , so the ruining of obedient Subjects will discourage others from obeying . So that to design Hurt or Damage to a sincerely good Man is to do Mischief for its own sake , and this can proceed from nothing but pure abstracted Malice , which is the very Quintessence of a Devil ; but I am sure can have no Room in the Breast of our good God and merciful Father . I confess in this Life all Things do fall out so alike to all , that 't is impossible for us to judge of God's particular Design and Intention towards us by the Nature of the Things that we suffer ; and therefore in this Case the only infallible Course we can take is throughly and impartially to examine our selves , and if upon a serious Review of our own Hearts and Ways we can truly say that we have been honest and sincere to God and our Duty , we may be as sure that he designs good to us in all those Afflictions that he lays upon us , as we can be that there is such a Being as God in the World. And if for the Time past we should find that we have been bad and false and hypocritical ; yet since God still continues us in this Life of Tryal , and permits us the Priviledge of being Candidates and Probationers for the Heavenly Preferments , we may safely conclude from the Goodness of his Nature that whatsoever he doth to us he designs as no Harm ; for how can it be imagined that the good God should design our Misery at that very time , while he continues us in a Probation for Happiness ? Wherefore let us chearfully undergo whatsoever he lays upon us , concluding that there is nothing but Good can come from a good God ; that even his Punishments are cordial , and all his Rods dip'd in Love ; and though they may smart severely , and fetch Blood from our very Hearts ; yet let us determine with our selves that they must be good or bad according as God intends them , and that the good God must needs intend them for good . 2 ly . Is God thus naturally and essentially good ? Then this may serve for an excellent Standard whereby to judge of our Opinions in Religion . For most Opinions in Religion have either a near or remote Tendency to the Honour and Dishonour of God's Goodness ; and though I will not say that every Opinion is true that seems to extol and advance the Goodness of God , yet I am sure that every Opinion must be false that doth either directly or by true Consequence deny or disgrace it . For let our Opinions be true or false , yet this I am sure is eternally true , that God is good ; and while I am sure of this , I can never believe any Doctrin true that thwarts and contradicts it ; because I am sure that from Truth there is nothing but Truth can be inferred throughout the longest Train of Deductions . This therefore we ought to be infinitely cautious of , how we entertain any Opinion whatsoever , that seems but to clash with the Goodness of God ; for if it but seem to do so , we are bound by all the Zeal we owe to the divine Goodness to suspect it of Fashood , or at least not to be over-confident of its Truth till we see it fairly acquitted of that foul Imputation . For to preserve in our Minds consistent Opinions of the Goodness of God is a thing that we ought to be as careful of , as of the Apple of our own Eyes ; because an ill Opinon of God is a Flaw in the very Foundation of our Religion and our Comfort ; and it will be impossible for us to serve him long , either with Sincerity or with Pleasure , if we do not firmly believe him to be a good Master . 3 dly . Is God thus naturally and essentially good ? Then this may serve to hearten and encourage us in his Service . For to be sure so good a Master will never prove unkind to any faithful Servant ; that he will not burthen us above our strength , but most freely contribute to us all the Assistance that is necessary to inable us to our Duty ; that he will not be angry with us for Trifles and Punctilio's , but consider our Weakness , and pity our Follies , and make the most candid Interpretation of our Actions , and finally judge us by the Measures of a Friend ; that when we wilfully miscarry , he will not presently cast us off for ever , but will be intreated by our Repentance , and appeased by our Amendment , and graciously receive us again into his Mercy and Favour ; that he will not be narrow and stingy in the Recompence of our Duty to him , but reward us a Thousand-fold with such immense Glories and Beatitudes , as shall make us for ever bless the Moment we entred into his Service : All these things we may confidently conclude and build upon from the transcending Goodness of his Nature . And what greater Encouragement can we expect , or desire ? Why then are we afraid , O foolish Souls , that we are ! Why are we afraid to engage in his Service ? Where can we hope to find a more gracious , compassionate , and bountiful Master ; one that will be more ready to help and to pity , to pardon and reward us ? If there be any equal Rival to God in all the World , any in whose Service you can ingage your selves with equal Hopes and Incouragements ; go on and prosper in the Service of that great Rival . But if God be infinitely the best Master in the World , as doubtless he is , Why do we stand Debating the Case any longer ? Why do we not run at least as chearfully to his Service , as we would to the greatest Advancement that any Mortal Prince can tender us ? In the name of God , Sirs , be once so Wise as to consult your own Interest , and do not stand any longer in your own Light. Behold the great and good God stands ready to entertain you , and condescends to invite you to the most glorious Service that ever was ; a Service that is most easie and reasonable , that is intermixt with infinite Pleasure and Sweetness , and crowned with the Reward of all that an everlasting Heaven means . Wherefore as you love your selves , and value your own Welfare , resolve once for all with those in the Prophet ; Other Lords besides thee have had dominion over us , but thee only , Our good God , will we now serve . 4 thly . And lastly , From hence I infer , that it is an unreasonable Thing for Men to suspect the Goodness of God , because of some uncertain Appearances in the World to the contrary . For from the very Principles of God's Nature we are certainly assured that he must be good , which is the highest Demonstration that Things are capable of ; and therefore to suspect his Goodness upon the Account of some little Appearances to the contrary , is to confront Demonstrations with slender Probabilities , and over-rule a Certainty with a doubtful Guess . And yet how common is it for Men to arraign the Goodness of God meerly upon the Account of some visible Effects of his Power , which to their narrow Apprehensions seem hurtful and mischievous ; as if we had such an intire Prospect of all the Relations and Tendencies of God's Actions , as that none could possibly appear either good or evil to us , but what is really so . Whereas , God knows , we are a company of miserable short-sighted Creatures , and are not able to see from the Beginning to the End of any one Action in all the Train of God's Providence ; so that though this or that Action may appear evil to us , considered singly and in the present Effects of it , yet in it self it may be highly good , considering what a Dependence it hath upon what went before , and what a Tendency it hath to what is to follow after . For God by his infinite Comprehension having all Things present and before him , hath so ranked and disposed them , that from first to last they are all but one complicated and orderly united Means to bring about those great Ends which he first designed and intended ; and consequently all the Passages in the World in his providential Dominion over them have a strict and mutual Dependence on each other , and so cannot be judged of singly and apart from one another , there being no one Action but relates to Millions of others , yea to all others from the first to the last Link of Action in the whole Chain of Providence . And therefore for us to measure the Goodness of God's Providence in general by those particular Parts of it that lie before us , is just as if a Man should judge of a whole Consort of Musick only by hearing three or four Notes of a well-composed Lesson , whereas the whole Harmony consists in a well-composed Mixture of a thousand Notes and Discords , wherein all the particulars are so interwoven as that the several Notes united in one Lesson have a most excellent Symetry and Proportion to one another . For in the whole Consort of the divine Providence there are a thousand Discords , which , to us who hear them singly and apart from the rest , do many times yield a very ungrateful Sound ; whereas could we discern but the whole Composure , and hear how elegantly all thole Discords are mingled into one entire Harmony , we should never be able to forbear admiring the Skill , and adoring the Wisdom and Goodness of the great Harmostes . But since 't is so impossible for us to discern all the Connections and Tendencies of God's Actions , how unreasonable is it for us to censure the Goodness of his Nature , because there are some Actions of his , and some Effects of those Actions , whose Goodness at present we are not able to discover . Wherefore , if we have either Reason or Modesty in us , we ought to be satisfied with those Arguments of his Goodness that are drawn from the Principles of his Nature , and though we cannot account for the Goodness of all his Actions in particular , yet firmly to resolve that nothing but Good can come from a good God. PSALM CXIX . 68 . Thou art good , and thou dost good . I Proceed to the second Part of the Text , viz. the Operations of God that flow from the immutable Goodness of his Nature ; Thou dost good : And these as they flow from the Goodness of God's Nature , so they are plain Proofs and Indications of it . For as the Nature of Things is demonstrable by their Effects as well as their Causes , so the Goodness of God may be as well demonstrated by the Operations it exerts , and the Effects it produces in the World , as by those Principles and Perfections of his Nature from whence it necessarily arises . And it is as certain that that Being must be good that hath all the necessary Causes and Principles of Goodness in it ; for if it were indifferent to the Almighty whether he did Good or Evil , he would doubtless either retire from Action and do neither , or else he would do as much Mischief as Good ; or if he were inclined to do ill he would do it , and not force himself to act contrary to his own Inclinations . Wherefore since he doth Good so constantly and so universally , he can neither be supposed to be averse nor indifferent to it ; and if he be neither of these , his doing Good must necessarily proceed from the immutable Inclination of his Nature thereunto . If therefore we can prove from the whole Course and Series of God's Operations that he doth Good , it will be an infallible Argument that he is so . Now all those Operations of God that pass out of himself , and terminate upon others are reducible to Creation and Providence ; both which will afford us abundant Instances of the Truth of the Text , that God doth Good. I. I begin with the first , viz. Creation ; in which it is apparent that God hath done an infinite deal of Good. And hence the Psalmist tells us that the whole earth is full of the goodness of the Lord , Psalm xxxiii . 5 . so also Psalm civ . 24 . O Lord how manifold are thy works ! in wisdom hast thou made them all ; the earth is full of thy Riches , [ i. e. the Riches of his Goodness ] and so is the great and wide Sea. And God himself after his great Work of Creation , upon a general Survey of the whole Fabrick of Beings , pronounces all to be very good , Gen. i. 31 . But to demonstrate more particularly the great Goodness that God hath expressed in his Creation , I shall briefly give you these four Instances of it . 1. That whatsoever Beings are incapable of Happiness in themselves , he hath made them so far as they can be , subservient to the Happiness of others . 2. That he hath given actual Existence to all kinds of Beings that are capable of any Degree of Happiness . 3. That he hath furnished them with all the sufficient Means and Abilities to obtain the utmost Happiness that they are capable of . 4. That in all those Beings that are capable of Happiness , he hath implanted a natural Disposition of Doing Good to others . 1. That whatsoever Beings are incapable of Happiness in themselves , he hath made them so far as they can be , subservient to the Happiness of others . For it is impossible that all Beings that are capable of Happiness could ever have been actually happy , had not God created some Beings that are utterly incapable of it . For thus all the Heavenly Bodies , the Air , and Earth , and Fire and Water are Beings utterly incapable of Happiness , they being all inanimate , and consequently void of all Sense and Perception either of Happiness or Misery ; but yet it cannot be denied but they are indispensably necessary to the Happiness of a World of animated Beings that are capable of some Degrees of Happiness . Thus , for instance , the Happiness of all sublunary Things , of Men and Beasts , of the Fowls of the Air and the Fishes of the Sea , depends in a great Measure on those dead inanimated Elements ; and therefore if God had not created some Beings incapable of Happiness , there are many Beings that are capable of it must either have not been , or have been miserable . And therefore God hath not only created these , but out of his great Goodness to his living Creatures he hath created them in such an Order as renders them as subservient as they can be to their Welfare and Happiness . Thus the Sun , whom God hath ordained the universal Foster-father of all sublunary Beings , though he feels no Happiness himself , is created by our great Benefactor in such a Form and put in such a Course of Motion , as renders him most serviceable to all those animated Beings , that are capable of Happiness . For first he is created of a fiery Substance , by which he not only enlightens this lower World , but warms and cherishes it with a fruitful and vigorous Heat . And then God hath cast all its mighty Substance into the Figure of a perfect Globe , that so if the Earth moves round it , it might be able to communicate the comfort of its Light and Heat to it throughout all the Circle of its Motion ; or that if it moves round the Earth , it may by its Figure , which is most apt for Motion , be the better enabled to walk his Rounds about the World , and so visit all his Foster-Children , and refresh them with his Light and Warmth as oft as their Necessities require . And then for his Situation in the World , what an exact Care hath the good Father of Beings taken to place him in such a convenient Distance as that he might neither be too near us , nor too far from us ; both which would have been equally mischievous . For had he been advanced higher in the Heavens , he would have left us continually frozen and benighted ; had he been thrust lower , he would have perpetually scorched us with the too near Neighbourhood of his Flames . But from that Orb wherein he is placed all his Aspects on us are benigne ; and Thanks be to a good God we neither want his Heat or Light , nor are we scorched and dazled by it . For if God had not been very careful of the Publick Good he might as well have fixed the Sun in the Orb of the Moon as where it now is , and then as its Nearness to us would have turned the World into a Torrid Zone , so it would have run through the whole Zodiack in the space of a Month , and consequently the four Seasons , viz. Winter and Summer , and Spring and Autumn which do now fill up the Circle of the Year , would have been all thrust together in four Weeks ; by means whereof as all living Creatures would have been very much prejudiced by the frequent Changes of the Air , so all Vegetation must have necessarily ceased . For the Winter Frost must have Killed the Fruits of the Earth before ever the Summers Heat could have ripened them ; and the Fruits of the Earth being destroyed all living Creatures must have perished with Famine . Since then there are an infinite Number of other Places in the Heavens wherein God could have fixed the Sun if he had pleased , but none so commodious for the World as that where it is , what could move him to choose this above all others but only his great Care of the Welfare of his Creatures ? Once more , If we consider the Course of its Motion , how could it have been more exactly ordered than it is for the publick Benefit of the Inhabitants of the World ? For whereas in it self 't was as apt to move in a direct Line as in a Circle , which if it had done , only one half of the Earth could have been warmed and enlightened by it , whilst the other had been covered with eternal Frost and Darkness ; the good God hath appointed him to run about the Globe , and that with so much Swiftness , notwithstanding he is so vast a Body , that once in Twenty four Hours he brings Day into both the Hemispheres ; and whereas had he always moved round in the same middle Circle without ever swerving either Southward or Northward , all those vast Tracts of Earth that lie beyond the Polar Circles would have been well nigh lost in an everlasting Winter , and consequently their wretched Inhabitants condemned to Famine and Cold ; the good God hath chalked him out those oblique Paths of the Zodiack , in which in the Summer he travels towards the Northern , and in the Winter towards the Southern Hemisphere , and so once a Year brings a warm Summer to them both . Thus God hath placed the Sun in the Heaven as his Almoner , and furnished him with all the Advantages he is capable of to relieve the Necessities of his Creatures ; and every Morning he visits us from his bountiful Master , and with his kindly Influence ripens the Fruits of the Earth for us , and comforts us with the Warmth and Brightness of his Rays . And though he receives no Happiness himself , yet is so framed , and placed , and moved by the Father of Lights , that he abundantly administers to the Happiness of others . And the same may be said of the Moon , which is a kind of Deputy-Sun to supply his Place in the Night , and by the moist Warmth it diffuses to promote the Generation and Growth of all vegetable Beings . And that it may do this the more effectually its Motions are not confined , like the Sun 's , within the Tropicks ; but in pity to those poor Animals that dwell nearer towards the Poles the good God hath sent her some degrees farther to visit them in their long uncomfortable Nights and supply the Suns absence from them , and temperate the Cold and Darkness that covers them , with the Warmth and Brightness of her Beams . And accordingly when the Sun goes Southward she draws nearer towards the Northern , when Northward , towards the Southern Pole , as if she pitied those poor Regions that are thus forsaken of the Sun , and so went in pure Charity to those fatherless and bewidowed Animals that inhabit them , to supply his Absence with her own vicarious Light. But 't would be endless to recite the vast Commodities we receive from the other heavenly Bodies , and what infinite Care the good God hath taken so to order and direct the Course of their Motion , as that those Beings that are capable of Happiness might be most benefited by them . But then if from hence we descend into the Air , how proper a Medium is this fluid and transparent Element to convey to us the Light and Influences of the heavenly Bodies ? What a convenient Volary is it for feathered Animals ? For being the most fluid of all Bodies it easily gives Way to the Vibration of their Wings , and so , that as that Air that is under them bears them up ; so that which is before them is no Hindrance to their Motion . In a word , how necessary is it to supply and refresh the Spirits of all Animals in general , which if they did not suck in new Air almost every Moment would immediately be suffocated . Again , if from the Air we descend to the Earth , how liberally hath the good God impregnated its vast Womb with the Seeds and Principles of all those Herbs , and Flowers , and Plants , and Minerals that can be any ways Subservient to the Happiness of those numerous Animals wherewithall it is peopled ; insomuch that it is become a general Magazine of Provisions not only for the Necessities , but for the Delights of its Inhabitants . Thus also the Sea , that vast Continent of Water , is so contrived by the Almighty Creator , that it not only administers to the Sustenance and Delight of its own Inhabitants , but also to the Happiness of all other Animals . For from its vast Treasury of Waters it sends forth fruitful Streams into all Parts of the Earth through divers Holes that are bored at convenient Distances , and forces them to climb up to the Tops of Mountains , not only that they may be able to run down again with Ease , but also to carry themselves to such Heights afterwards as the Necessities of Men and Beasts do require ; so that even the most In-land Parts of the Earth are made fruitful by their Moistures , and all their thirsty Inhabitants are watered and refreshed by them . Besides which it is also most highly useful for Navigation , whereby the remotest Parts of the World maintain an easie Correspondence , and do mutually change the Commodities of Life with one onother . Lastly , if we consider the Fire , what a most useful Servant hath the great Creator rendred it to Mankind ? For by this we do not only supply the Absence of Summer , but do also prepare all our Food , and render it wholsome and pleasant , and most successfully serve our selves in all Arts and Manufactures . Thus I have briefly touched upon all the visible Creation of inanimate Beings , and shewn you how careful the great and good Creator hath been to improve them all to the utmost to the Happiness of his animated Creatures , that so there might no necessary Supply be wanting to compleat those several Degrees of Happiness for all Beings in the World , and none might be miserable but such as choose to be so . What a noble Instance is this therefore of the immense Goodness of God in this Work of Creation , that he hath made all Beings that are incapable of Happiness to minister as much as they are able to those that are capable of it , and thereby spread his Table with an infinite variety not only of Necessaries , but of Delicacies to treat and entertain all his sensitive Creation ? Who can suspect his Goodness , when the Heavens and all the Elements do so loudly proclaim it , by their being so contrived and ordered by his Wisdom , as to do the utmost Good they are able to those Things that have any Capacity of Happiness ? 2 ly , Another Instance of his doing good in this great Work of his Creation is his giving actual Existence to such innumerable Kinds of Being that are capable of Happiness . Were we but able to survey the whole Scale of Beings from the lowest of sensitive to the highest of rational , we should doubtless find in it such an innumerable Company of Rounds as all our Arithmetick could never be able to compute , For we see that even this Earth , which is but a very little Spot of the World , contains in it such a prodigious Army of distinct Kinds of sensitive Beings as all the Histories of Animals were never able to muster ; and could we but reckon down from Man , to the lowest Mite of animated Matter that the Earth and Sea contains , we should find that even here there are so many Kinds of Beings as are capable at least of some Degrees of Happiness , as would give us Cause enough to admire and adore the infinite Fecundity of the divine Goodness . And is it likely that this Earth , which is but the Sink of the World , should be the only inhabitable Part of it ? That since the Almighty hath so well stocked this little Inclosure , he should for ever leave desolate of Inhabitants all those immense Tracts of pure Aether in which the Planets and Fixed Stars do swim ? That when he hath so thronged this dark Cellar with living Creatures , he should make no Use at all of those vast and glorious Rooms , but let them stand empty for ever , as if he had erected them only for Pomp and Shew , without any Design to people them with such noble Inhabitants as they are capable to receive ? Well then , let us but suppose , as we may very fairly do , that the other Parts of the World are stock'd with living Creatures but in the same proportion with this , and then what an innumerable Drove of distinct kinds of Bings will the Whole consist of ? And indeed considering what infinite Degrees of Being are within the Sphere of God's Omnipotence , and how suitable it is to his Goodness in his Productions to reach the utmost Limits of Possibility , it seems no way unreasonable to believe that he hath given actual Existence to all possible Kinds of Beings that are capable of Life and Happiness , and can without any Prejudice either to themselves or Neighbours be contained within the Compass and immensity of the World ; and consequently that he hath not only filled with living Creatures the Earth and Air and Sea , but , if it be possible , all the Capacities of an immense and infinite Space . But whether this be so or no , it is an abundant Evidence of the Goodness of God , that he hath created such innumerable Kinds of living Creatures , the meanest of which are capable of some Degree of Happiness . For unless we will assert one of the greatest Absurdities in our modern Philosophy , That all sensitive Animals are nothing but meer Machins , and consequently have no Sense or Perception in them ; we must allow them all , even to the smallest Insect , a Capacity of some Degree of Happiness . For whatsoever hath Sense is sensible of Pleasure , and whatsoever is sensible of Pleasure is capable of Happiness ; and he that made so many Beings capable of Happiness , to be sure never intended that their Capacities should be in vain . Behold then the vast Design and Project of the divine Goodness that would let nothing lie buried in the Abyss of Non-entity , whose Idea included but a Possibility of being happy , and hath given actual Existence unto all kinds of Beings , even the most inconsiderable Animals , for which it was better to be than not to be ; that at least hath raised up an innumerable Company of Beings into a Capacity of being happy , and made such ample Provision to supply their Natures with all the Degrees of Happiness that they are capable of ! For 3 dly , Another Instance of his doing good in this great Work of Creation is his furnishing all these Beings with sufficient Means and Abilities to obtain the utmost Happiness that they are capable of . For I have already shewn you , that God hath so made and ordered the inanimate World that it administers sufficient Matter of Happiness unto all sensitive Beings ; that the Heavens and the Elements by the Ordination of God do all conspire together to contribute to our Happiness , to warm and refresh us , to feed and cloath us , and to render our Lives , not only supportable , but pleasant and delightful . And of this vast Contribution every Animal , even the most minute , hath its Share ; so that now they can want nothing that is necessary to their Happiness , but only an Ability to use and apply the liberal Provisions that God hath made for them ; and this he hath also most graciously furnished them with , For in all Brute Creatures God hath implanted a natural Instinct by which they are strongly inclined to that which is good for them , and as strongly averse to what is hurtful and injurious ; so that by their very Natures he hath impelled them to make Use of those Provisions which he hath made for their Happiness ; and he hath also furnished them with a natural Sagacity to provide against Want , and with fitting Instruments of Sense to relish and enjoy the several Pleasures which he hath prepared to entertain them : All which he hath done to that vast Advantage , that 't is impossible for humane Wisdom to say how any one Kind of Animals could have been more exactly framed for the enjoyment of such a Happiness , as is proper to its Nature . But then for us Men that are capable of much more than a meer sensitive Happiness , he hath not only prepared such a Happiness as is proportionable to our Capacities , but hath also implanted in our Natures a full Ability to obtain it . For as for our sensitive Happiness , there is sufficient Provision made for it in the common Store-house of Nature , and by the Industry and the good Use of our Reason we may ordinarily secure our selves , if we please , from the Want of whatsoever is necessary thereunto ; for a very little of these sensitive Enjoyments is enough to make a wise Man happy , and we want no bodily Organs or Sensories to relish any of those Pleasures of which our sensitive Happiness is composed . And then for our supreme Happiness , as we are reasonable Beings , God by giving us Reason , and Vnderstanding , and Freedom of Choice , hath furnished us with sufficient Ability to obtain it . For our Happiness , as we are reasonable Creatures , consists in the most perfect Exercise of our noblest Faculties , viz. our Vnderstanding and our Will ; and there is no Object in Nature about which these Faculties can be perfectly exercised but only God , who is the Fountain of all Truth and Goodness ; and consequently our Happiness as Men must consist in the Enjoyment of God , that is , in knowing , and loving , and resembling him for ever . And in order to our obtaining of this , God hath furnished us with Vnderstanding , by the good Improvement of which we may easily arrive to the Knowledge of him ; for he hath placed us so advantagiously in Being , that , as from a convenient Station in a noble Theater , we are able to contemplate the admirable Schemes of those magnificent Works which God hath set round about us ; and from the Vastness of the whole Structure , the Variety of its Parts , and the beautiful Order which appears in their admirable Connection , we can easily infer , that such a noble Production must needs be owing to an Almighty Skill and Goodness . And then such is the Frame of our Natures , that we easily love that which we know to be lovely , and consequently if we are not prejudiced by preternatural Lusts , that which we behold of God in his Works will imprint such an amiable Notion of him in our Minds , as will almost necessarily engage us to love him ; and then our Love will provoke us to imitate those Beauties for which we love him , we being naturally ambitious of transcribing those Perfections into our selves which we love and admire in another ; and then by imitating him , we shall by Degrees be moulded into his Likeness and Resemblance ; for Acts will beget Inclinations , Inclinations will grow into Habits , and Habits will become our Nature . So that you see God hath implanted an Ability of knowing and loving and resembling himself in the very Frame and Structure of our Natures ; these Things we are as capable of as of any Thing whatsoever that is rational and manly ; we are as capable of knowing God , as of knowing any Thing that is knowable ; as capable of loving him , as of loving any Thing that is amiable ; as capable of resembling him , as of imitating any Thing that is imitable ; and these are the noblest and most essential Parts of the Happiness of a rational Nature . Now what an undeniable Instance is this of the Goodness of God , that he hath not only made so many Kinds of Beings capable of so many different Degrees of Happiness , but that he hath furnished them all with such abundant Means and Abilities to obtain it ? O blessed God , what Heart can be so stupid and insensible as not to admire and adore thy exuberant Goodness , which hath thus extended it self to the utmost Borders of Entity , and blessed with its overflowing Streams such an infinite Number of Beings ! What Tongue is able sufficiently to praise and extol thy Benignity , that out of thine own immense Fulness hast supplied such a vast Creation with such Capacities , and such Means , and such Abilities of being happy ! 4 thly . And Lastly , Another Instance of his doing good in this great Work of Creation , is his implanting a natural Inclination of doing good to others in all those Beings that are capable of Happiness . For it being his Design to propagate this Sort of Beings by way of Generation to the End of the World , he hath implanted in all Parents , as well sensitive as rational , a natural Love and Good-will to their Off-spring , and that to such a Degree as we see the most timorous and helpless Creatures are not only very industrious to nurse and cherish them , but very couragious in their Defence and Preservation , which is a great Instance of the indulgent Care which the great Father of Beings hath of all his Children , that he hath commited them in their Infancy to such tender Nurses that will be sure to take Care to make Provision for them when they are not able to provide for themselves ; that he hath not trusted them to the Compassion and good Nature of other Beings to be maintained by the Alms , and free Benevolence of their fellow Creatures , but hath taken Security for their liberal Nurture and Education from the very Nature and inmost Bowels of their Parents ; who were so framed that they cannot choose but make Provision for them if they are able , without doing the greatest Outrage to themselves , and stifling one of the strongest Inclinations of their Natures ; which inclination of natural Parents doth therefore loudly proclaim the infinite Goodness of the great Parent of all Things to his Children ; because there can be no other Reason assigned why he should implant this Inclination in our Natures , but because he loved us , and was therefore resolved to take the most effectual Course that Care might be taken of us , when we were not capable to take Care for our selves . And can we think that the supreme Father , who hath implanted in all natural Parents such a necessary Inclination to do good to their Children , should be forgetful and regardless of his own Off-spring ? He that planted the Eye , shall not he see ? And he that gave the Ear , shall not he hear ? And by the same Reason , he that hath so strongly inclined our Natures to the Love of our Off-spring , shall not he love his own ? Shall not his Nature be as strongly inclined to do good to them ? For the whole Creation being nothing else but the Expansion or Spreading forth of the divine Simplicity and Perfection , all Creatures do more properly belong to God than Families or Actions do to the Principles from whence they flow ; so that we are as it were Flesh of his Flesh , and Bone of his Bone ; and no Man , saith the Apostle , hateth his own Flesh , but rather nourishes and cherishes it : And if Man doth not , can we imagin that God doth ? For as for Man , we see the more perfect he is , and the more suitable to his Nature he acts , the more he is inclined to do good , and that not only to his own but to all others that are within the Sphere of his Beneficence . He finds in himself such a diffusive and all-spreading Principle of Love as renders him an universal Friend and Benefactor to the World , and makes him sympathize in the Happiness and Misery of all Beings ; and this brave Temper of Mind is doubtless one of the highest Perfections that the Soul of Man is capable of . Since therefore originally we came no otherwise to the Knowledge of God's Perfections than as we found them copyed out and transcribed into our own Natures , how can we imagin that God should not be inclined to universal Love and Beneficence , when we acknowledge it a Perfection in our selves to be so ? Can there be any Perfection in us that is not in God in the utmost Degree of Possibility ? And therefore if the Inclination to do good be a Perfection in us , it must needs be in God in all the possible Degrees that an infinite Nature is capable of ; and since he hath so framed all reasonable Natures , that universal Love and Proneness to do good is one of their greatest Perfections and Accomplishments , we may be sure that his own , which is the great Standard and Pattern of all reasonable Natures , is infinitely loving and prone to do good . And thus you see what mighty unanswerable Instances there are of the Goodness of God in the Works of his Creation . Wherefore to conclude this Argument ; From hence we see what mighty Obligations we are under to serve and obey , so far as we are able , the great and good Author of our Beings , who hath not only created us , but created us in a vast Capacity of Happiness , and furnished us with sufficient Means and Abilities to attain it . Wherefore since , all our Powers and Abilities are from him , we are bound in Justice to imploy them in his Service ; and since by giving us those Abilities he hath done us so much good , and rendred us capable of such immense degrees of Happiness , we are obliged in Gratitude not to imploy them in doing any Thing that is any ways displeasing or dishonourable to him . For what can be more just or reasonable than that God should have the Use of those Powers which he gave us , and in which he still retains an unalienable Right and Property ? That the Temples which he hath built should be forever dedicated to his Service , and not turned into Dens of Thievs , or made Stables of Filth and Vncleanness . So that for us to withdraw our selves from his Service , or to imploy our Powers to any wicked Purposes , is to commit a Robbery upon the Author of our Beings , and most unjustly to desseise him of his own Goods , wherein he hath a far more absolute Propriety than we pretend to have in the Cloths on our Backs : And in every bad Action we do , steal Gods own Powers and Faculties from him , and with extreme Injustice imploy them against himself . Now what a monstrous Thing is it that we , who think our selves so highly affronted , when any one charges us with Robbery and Injustice , should make no more Conscience of robbing God , and alienating from him those Faculties and Powers of Action , in which he hath a far more undoubted Propriety than any Creature can have in any Good it enjoys ; but when he hath been so good a Creator to us as to create in us such an ample Capacity of being happy , and furnished us with such abundant Means and Abilities of attaining thereunto , then to eloigne our selves from his Service , and to pervert those Powers of Action to sinful Purposes by which he hath enabled us to be happy ; is not only unjust , but barbarously ungrateful . For now in sinning against God we fight against him with his own Mercies , and arm the Effects of his Bounty against his Sovereignty ; and as if we were resolved to revenge our selves upon him for making us so good , and raising us up into such an excellent State of Nature , we shamefully dishonour him with his own Blessings , and take all Advantages we can to grieve and offend him from the very Means and Abilities which he hath given us to be happy . He gave us Reason and Vnderstanding to discern what is good for our selves , and Liberty of Will to choose and imbrace it ; and we like ungrateful Wretches imploy that Reason and Liberty in contriving and choosing the highest Treason against him . He gave us Powers and Abilities of Action , that so we might not only discern and choose what is best for us , but might also pursue and obtain it ; but we like base Caitiffs exert those Abilities in grieving and offending our most gracious Benefactor . Wherefore be astonished O ye Heavens , and be horribly affraid O all ye Works of God! For whilst you are all obedient to the Laws of your Maker , and never swerve from those Lines of Motion he hath prescribed you ; we , whom he hath advanced into the highest Class of Beings , and endowed with the largest Capacities and Abilities of being happy , are become so base and so shameless as to injure him with his own Gifts , and to convert his very Blessings into Weapons of Rebellion against him . Wherefore unless we are ambitious of rendring our selves the most absolute Monsters both of Injustice and Ingratitude , unless we have a Fancy to aspire to a Perfection in Baseness , and to rival the Devils themselves in the most infamous and ignominious Degrees of Wickedness ; let us imploy all our Faculties and Abilities for Action in the Service of him from whom we received them , and exercise his Gifts in a perpetual Acknowledgment of his Goodness . PSALM CXIX . 68 . Thou art good , and thou dost good . I Have already handled two of those four Topicks from whence I intended to demonstrate the Goodness of God , viz. his Nature , and the Works of his Creation ; of the First of which I discoursed , upon the former Part of the Words : Thou art good . Of the Second upon the later ; Thou dost good . But now because the Doings , or Operations of God include his Providence as well as his Creation , and God doth good in that as well as in this ; no doubt but the Psalmist in these Words had a respect to the one as well as the other . I proceed therefore to the Third Topick , from whence it doth most evidently appear , and that is his Providence . Thou dost good , i. e. thou dost good in the great Works of thy Providence , and thereby thou dost manifest the Goodness of thy Nature , in that as thou didst create a World to great and good Purposes , so thou dost still continue to do good to it in upholding and governing it by a most gracious Providence . Now in the Managment of this Argument I shall do these two things . 1. Give you some general and comprehensive Instances of Gods doing good in the Works of his Providence . 2. That though there may be some Things in the World that to us seem to be very ill and hurtful , yet it is infinitely unreasonable for us to suspect the Goodness and Beneficence of the divine Providence . First , I shall give you some general and comprehensive Instances of Gods doing good in the Works of his Providence ; and they are these Four. 1. His upholding Things in that good Course and Order wherein he first created them , excepting only when the publick Good of his Creatures requires him to interpose . 2. His continuing Mankind under an awful sense of Religion , notwithstanding the great Degeneracies of human Nature . 3. His supporting of Government in the World , notwithstanding the violent Tendency of our corrupt Nature to Anarchy and Confusion . 4. His contributing to the Invention and Improvement of all those useful Arts and Sciences that are in the World. 1. His upholding Things in that good Course and Order wherein he first created them , excepting only when the publick Good of his Creatures requires him to interpose . That that Order and Course of Things which God first established in his Creation was exceeding good and beneficial to it , I have proved at large in my former Discourse ; and that God still continues the same good Will to us is apparent , since he still continues things in the same beneficial Course and Order wherein he first created them . For we see the Heaven and the Elements still as kind to us as ever ; the Sun , Moon and Stars do still run the same Courses , and still they cherish and refresh us with the same benign Influences ; and though for six Thousand years together they have been perpetually visiting us , and spending the liberal Alms of their great Creator upon us , yet to this Day they are neither wearied , nor exhausted ; but still continue to do us good with the same Freedom and Vigour as when they first danced round the World , and sang together for Joy. The Fire , and Air , and Earth and Water are still as liberal to us as ever , and do supply us with the same Necessaries of Life as they did from the first Moment of their Being ; and though for so many Ages we and innumerable other Animals have been liberally maintained out of these vast Store-houses of Nature , yet still we find them replenished with an inexhaustible Fulness . So that still not only the Earth , but all the other Elements are full of the Goodness of the Lord ; yea , and though in their Qualities they are quite contrary to one another , yet are their Animosities so tempered by the gracious Providence of Heaven , that they all live together like Brethren in unity , and the Dryness of this drinks not up the Moisture of that , nor doth the Cold of the one quench the Heat of the other . The Fire invades not the Air , nor the Water the Earth , but every one keeps within its proper Bounds ; and though in sundry Places the Water be above the Earth , yet contrary to its own Nature which is to flow and expatiate it self , it doth only overlook its Banks , but doth not overflow them , being bounded by that merciful Providence , which in mere Pity to the Inhabitants of the Earth , says to its proud Waves , hitherto shall ye go , and no further . So that in short the Continuation of the regular Motions of the Heavens , of the Vicissitudes of Seasons , and alternate Mutation of Bodies , of the safety of the whole Vniverse , notwithstanding the rude Clashings of turbulent Matter , and of the exact Symmetry of all the Parts of it in Despite of the frequent Rencounters of so many contrary Principles , shews not only the Power and Presence of some great Mind , but is also a plain Evidence of the Continuation of his Care and good Will to the World. And as he hath continued the inanimate World in that most excellent Course and Order wherein he first created it , so he hath still preserved all those innumerable Species of Animals which he first gave Being to ; so that in so many Ages and among so many Chances there is not one Kind of them hath either failed , or perished , or become less capable of Happiness , or less furnished with Means and Abilities of obtaining it . So that his Providence is nothing else but a constant Repetition of the Goodness of his Creation ; and all the Difference between them is only this , that in the one he made all Things Good , in the other he continues them so . 'T is true , God hath left himself at Liberty when Occasion requires immediately to interpose in the Course of Nature , and to vary from the Order of his Creation . And indeed unless he had done so , he would in a great Measure have tyed up his own Hands , and incapacitated himself from Governing the World ; but yet he never makes Use of this Liberty but for very good Reason , to serve some very great and excellent End of his Government ; either to punish some notorious Sinner , or some very sinful People , that so by their Example others may be warned from treading in their Footsteps ; or to deliver or preserve some eminently virtuous Person , or Nation , that thereby others may be incouraged to imitate and transcribe their Virtues ; or lastly , to confirm and ratify by some miraculous Effects some necessary Revelations of his Will to the World : Unless , I say , it be to serve some such excellent Ends as these , he never interposes by his absolute Power to make the least Interruption in the established Course and Order of the Vniverse . And as soon as ever he hath obtained the good Ends that he aims at , he withdraws his Hand , and immediately remits Things to their primitive Course and Order . So that if Gods Creation be good , as I have largely proved it is , his Providence must needs be so too ; because it continues the Course and Order of the Creation , and never interrupts , or varies it , unless it be to do some great Good to the World. Thus God in his Providence doth continually spread forth the mighty Wings of his Goodness over all his Creation , and thereby reaches out Perseverance to the Being and the Happiness of every Creature . 2. Another Instance of his doing good in this great Work of his Providence is his continuing Mankind under an awful Sense of Religion notwithstanding the great Degeneracies of human Nature . It is very strange to consider how this heavenly Spark hath been kept alive in the midst of such a vast Ocean of Impiety as hath over-spread the World ; for considering into what monstrous Barbarism Mankind have immersed themselves , how miserably they have defaced their own Nature , and blotted out their Reason ; insomuch that in several Ages and several Parts of the World they have had scarce any other Remains of Humanity in them , but only their Language and their Shape : I say , considering these Things , it is impossible but all Sense of Religion must long e're now have been extinguished in us , had not the divine Providence from Time to Time been exceeding careful to cherish and revive it : And this it hath done by very strange and extraordinary Methods ; sometimes by inflicting strange and amazing Judgments upon great and notorious Offenders ; sometimes by showering down miraculous Blessings and Deliverances upon virtuous and good Men ; sometimes by raising up eminent Examples and Preachers of Righteousness , such as the Patriarchs among the Jews , and the Philosophers among the Gentiles ; sometimes by making immediate Revelations from Heaven , and confirming the Truth of them by miraculous Effects ; and sometimes by permitting evil Spirits to appear to possess the Bodies of their Enthusiasts , and to deliver Oracles by them ; which though it sometimes tended to promote false Religions among Mankind , yet did always prove instrumental to cherish and enliven the Sense and Belief of a Divinity . By these and such like powerful Methods hath the good Providence of Heaven from time to time revived in us the dying Sense of Religion , and in Despite of our selves continually kept us under its Aw and Restraints ; which if it had not done , we should have immediately run headlong into the most deplorable Confusions and Disorders . For not only our eternal , but our temporal Interest too is bound up in Religion ; for this is the Foundation of all human Society , and of all the Blessings that redound from it ; 't is this that gives Life and Security to all those Pacts and Covenants by which Men are linked to one another , and incorporated into regular Societies . For if once Men were abandoned of all Sense of Religion they would own no other Law but that of their own Interest , and esteem themselves no longer obliged by their Oaths and Covenants than 't is their Interest to keep them ; and he that thinks himself bound to be honest no longer than he needs must , will by the same Principle be obliged to be a Knave as soon as he can . So that if once Men could disingage themselves from the Sense of Religion and the Tyes of Conscience , all those Pacts and Covenants , which are the Cement of Society , would presently be dissolved and rendred insignificant ; for what will it signify for Men to take Oaths and Covenants of Fidelity to any Society , since whether they take them or no , they will be faithful so long and no longer than 't is their Interest to be so . And this vital Cement that unites us being dissolved , our Society will soon disband of its own Accord , and we , like the Parts of a dead Body having lost the Soul that united and hold us together , shall immediately disperse our selves and fly abroad into Atoms , and out of an eternal Distrust and Diffidence of one another , having no Religion or Conscience to secure each others Honesty , shall be forced to withdraw like other Beasts of Prey into Dens and secret Retirements , and there live poor and solitary , as Bats and Owls , and subsist like Vermin by robbing and filching from one another . And in this deplorable Condition we should be forced to wander about the World naked and destitute both of all the mutual Aids and Assistances of each other , and of all the blessed Hopes and supports of Religion , which are the only Comforts and Refreshments that in such a calamitous State our wretched Natures would be capable of . So that without the Sense of Religion we should be of all Creatures the most wretched and miserable . And this the good God foresaw very well , which made him so careful to inspire us with an awful Sense of Religion ; and when through the Degeneracy of our Nature it was in so much Danger of being utterly extinguished , to awaken and revive it again from Time to Time by the wise and gracious Methods of his Providence , that so we might live happily here as well as hereafter , by enjoying the Blessings of each others Society , and the continual Supports and Comforts of Religion : For it is to him that we owe our Sense of Religion , and 't is to our Sense of Religion that we owe all the Conveniencies and Comforts of our Lives . How much Reason therefore have we to admire and adore the good Providence of God , that hath taken so much Care of us ; that would not suffer us to make our selves the most wretched and miserable of all Beings ; that hath been so vigilant to rouze and awake us when we were nodding into a lethargick Stupidity , and sleeping away all the Happiness and Comfort of our Lives ; in a word , that hath kept Religion alive in us in Despight of all our Attempts to extinguish it , and would not suffer us to destroy the Foundation of our own Happiness ! 3 dly . Another Instance of the Goodness of God's Providence to us , is his supporting of Government in the World , notwithstanding the violent Tendency of our corrupt Natures to Anarchy and Confusion . If we reflect but a little upon the depraved Natures of Men , what ungovernable Passions they carry about with them , how sick they are of every Yoak , and how impatient of every Restraint ; how greedily they covet an unbounded Liberty , and how much the greatest Part of Men are of this violent Temper ; it will afford us matter of sufficient Astonishment to think how Government and good Order could be so long preserved as it hath been among such a sort of wild and extravagant Creatures ; especially considering how much more numerous the governed Party is than the Governing , and how apt the Government it self is to be rendred odious by ill Management , by the Tyranny and Oppression of those that sit at the Stern , and the perpetual Factions and cross Humours and Interests of the inferior Ministers of State : I say , considering all these Things , 't is a Wonder how the Ship of Government should live so long as it hath sayled in the midst of such Tempests and Hurricanes ; and doubtless long ere now it must have been swallowed up in Anarchy and Confusion had it not been guarded by the Providence of that God , who , as the Psalmist tells us ; stills the noise of the Seas , and the noise of their Waves , and the tumult of the People , Psalm lxv . 5 . And how much his Providence hath been concerned in securing of Government in the World , is evident from the Care it hath taken to keep Men under an awful sense of Religion , which is the main Foundation upon which Government leans , and without which it must necessarily sink into Ruin and Confusion ; for , together with Religion away go all Principles of Loyalty ; and when these are all gone , their Obedience to Government will wholly depend upon their Interest , and consequently whensoever it is their Interest to rebel , they have no Obligation at all to restrain them . And as Providence hath been very careful to secure the main Foundations of Government , so it hath been no less careful to infatuate the Councels , and bring to light the dark Contrivances , and baffle the open Attempts of those that have sought to undermine it ; and this in such a remarkable manner , that all the World hath taken peculiar Notice , and all Histories abound with innumerous Instances of it . And in all the Rises and Falls of the Empires of the World there hath ever been observed a most astonishing Concurrence either of such happy or unhappy Accidents , as have very much furthered their approaching Fates ; which is a notorious Evidence how much God is concerned in the securing of the Governments of the World , in that he doth so immediatly interpose in their Rises and Falls ; and whensoever in his just Displeasure he pulls down one , he always takes Care to establish another in the Room of it , lest through too long Interregnums the Nations of the Earth should insensibly crumble into Anarchy and Confusion , and finally involve themselves in all the consequent Mischiefs of it . For the Subversion of Government , like the opening of Pandora's Box , must necessarily let loose a swarm of Miseries into the World ; for without Government wronged Innocence can never be righted , invaded Property can never be retrieved ; but every Man will be exposed to every Man's Lust , which must immediately involve us into a State of War , in which like so many Dogs we should try all our Right by our Teeth . Into such a miserable State would Mankind be reduced , if God did not uphold the Governments of the World. So that whatsoever Benefits we receive from the Governments under which we live , we owe it all to the divine Providence ; by whose Procurement it is that Kings reign , and Princes decree justice , Prov. viii . 15 . 'T is to this blessed Cause that we are to attribute our sitting safely under our own Vines , and peaceably enjoying the Fruit of our Labours ; that we are not banished from Society , and exposed to the Spoils and Ravages of those that are mightier than our selves ; that we are not become more savage than Wolves to one another , and that the whole World is not converted into a Commonwealth of Cannibals : For this would be the consequence of the Dissolution of Government , and that would be the Consequence in all probability of God's withdrawing his Providence from the World. 4 thly , And lastly , Another Instance of the Goodness of God's Providence to us is its contributing to the Invention and Improvement of all those useful Arts and Sciences that are in the World : For if we seriously consider the prodigious Numbers of these wherewith the World doth abound , and wherein the Generality of Mankind are imployed ; we are never able to imagin how they could have all been invented and improved as they are , without the Direction of an Almighty Providence . For had not the divine Providence prolonged the Lives of the first Inventers of them to such a prodigious Age as it did , they would not have had Time to collect Experiments enough whereon to found any certain Theorems of natural Science . How could they have measured the Motions of the heavenly Bodies , or given any tolerable Account of their slow Revolutions , if they had not lived so many Hundreds of Years as they did ? And though the Rudiments of proportion are lodged in our Minds , yet it is not imaginable how Men could ever have improved them into so many various Practices , of Arithmetick , Musick , Geometry , and Mechanicks , had they not been at first either inspired by God , or had a long Space of Time allowed to reduce them into Rules of Practice . And he that shall but seriously consider how far out of the Road of ordinary Experience many of the most useful Arts of the World lie , such as Writing and Printing , by which a Man may talk with his Friend a thousand Miles Distance , and converse with the World when he is dead and gone , will find sufficient Reason to attribute the Invention of them to the Sovereign Direction of the divine Providence ; without which neither am I able to imagin how the medicinal Virtues of sundry Herbs and Vegetables and Minerals could have been discovered , which now are of great Use to us , since even these also do lie exceedingly remote from common Observation . And when I also consider how many Things are requisite to the compleating of the most useful humane Arts , and what Intricacy and Mystery there is in them , insomuch that in many Cases we are not able to give any Reason why this or that Cause in our Art should produce this or that Effect ; I must needs conclude , that the Invention and Improvement of them hath been exceedingly promoted by the wise Providence of God. And what Reason have we to adore and admire its unspeakabl Goodness towards us , that by instructing us in so many excellent Arts hath not only found sufficient Imployment for the greatest Part of Mankind to subsist by , but hath also taught us mutually to assist one another with all Kinds of Commodities and Conveniencies of Life ! So that now we want nothing that either Nature or Art can supply us withall , the good God having furnished us , not only with Materials to work upon , but also with Art and Skill to manage and contrive them to the best Advantage . One would have thought it had been sufficient for him to have created a World for us , and therein to have furnished us with all that is necessary for our Being and Subsistence , and so left it to our selves to use and apply his Blessings as we pleased ; but that he should condescend to instruct us in so many Arts of improving his Blessings , how to dress and cook them to the best Advantage , and one way or other to render the meanest of them all useful and beneficial to our selves and others , is such a gracious Condescention of Goodness as for ever deserves our Praise and Admiration . And so I have done with the first thing proposed , which was to shew you what apparent Instances there are of the Goodness of God in his Providence towards us . 2. I proceed to the next Thing proposed , which was to shew you that though there be some Things in the World that to us seem to be very ill and hurtful , yet it is infinitely unreasonable for us therefore to suspect the Goodness and Beneficence of God's Providence ; that because we see such an unequal Distribution of good Things to bad Men , and bad Things to good Men , and do find so much Sin and Wickedness in the World , and so great a part of Mankind over-run with so much Barbarism , Superstition and Idolatry ; because , I say , we see and find such Things as these in the World , we have no Reason at all to charge the Providence of God. For let us consider , 1. That the Irregularities and Evils which God permits in the World are not the Effects of his Providence , but of the Choices and Actions of free Agents . 2. That many Things seem evil to us in the World , because we take false Measures of Good and Evil. 3. That many other Things seem evil to us in the Course of God's Providence , meerly because we often mistake bad Men for good , and good Men for bad . 4. That many Things seem Evil to us in the Course of God's Providence , because we are acquainted but with a small Part of the World , and do judge of what is good and evil for the Whole by what we find is good or evil for this small Part. 5. That many other Things seem evil to us in the Course of God's Providence , because we judge of them by their present sensible Effects , and are not able to comprehend the universal Drift and Connexion and Dependence of them . 6. That many other Things seem evil to us in the Course of God's Providence , meerly because we understand very little of the other World. 1. That the Irregularities and Evils which God permits in the World are not the Effects of his Providence , but of the Choices and Actions of free Agents . That there is such a Thing as Sin in the World is by no Means to be charged upon the Providence of God ; for that neither commits any Sin it self , nor impels or necessitates any others to commit it . Let no Man say when he is tempted , he is tempted of God ; for God cannot be tempted with evil , neither tempteth he any Man , Jam. i. 13 . 'T is true , he permits us Men , whom he hath made free Agents , to act freely ; and if there were no Fault at all in making of free Agents ( as certainly there was not ) what Fault can there be in permitting them to act congruous to their own Natures ? And is it just that God's Providence should be blamed , because it doth not metamorphose free Agents into necessary ones ; that is , because he doth not unmake what he hath made , and subvert the Laws of his own Creation ? or is it reasonable that we who are the only Authors of Sin , should blame the Providence of God for suffering us to be so ? For if Sin be an Evil , it is an Evil to us ; and consequently we are much more concerned to prevent it , than the Providence of God ; and if when we may , we will not do it , it is unreasonable that we should blame God for not forcing us to prevent it whether we will or no. So that all the Quarrel we can have against God's Providence is only this , that it doth not tie our Hands , and fetter our Liberty in the Chains of an Adamantine Necessity ; that is , that he doth not undo his own Workmanship , and thereby confess himself overseen in his Creation of us , when there is no kind of Reason for it . For I beseech you , what hurt is it for Men to be made free Agents , and left to their own Choice whether they will be happy or miserable ? And if it was no Fault at all for God to make us so , what Reason have we to blame him for continuing us what he made us ? If therefore while he continues us free Agents we will needs chuse what is evil , and misimploy the Talent of our natural Liberty , the Fault is ours and not God's , and we may thank our selves for all the bad Consequents of it ; and since not only Sin but most of the other Evils that are in the World proceed from our ill Use of our own Liberty , we ought in all Reason to charge them upon our selves , and not upon the good Providence of God. 2 ly , That many Things seem evil to us in the Course of God's Providence that are not so in themselves , by Reason that we commonly take false Measures of Good and Evil. We think it a very great Evil , for Instance , that good Men are not blessed with great Plenty and Abundance , and that bad Men are ; because we imagin Plenty and Abundance to be a very great Good , and the contrary a very formidable Evil : And this makes us blame the Providence of God , because we see the good Things of this World so promiscuously distributed without any Discrimination of Persons ; whereas in reality Plenty and Abundance approaches nearer to the Nature of an indifferent Thing than of a very great and desirable Good. For if we consult our own Experience , we shall find that all worldly Goods are just what we make them , and that they do as commonly prove Plagues as Blessings to the Owners of them ; that they intangle their Affections , insnare their Innocence , disturb their Peace , provoke and pamper their extravagant Lusts , and betray them first into Luxuries , then into Gouts or Dropsies , Catarrhs or Consumptions ; and these most commonly prove the Effects of outward Abundance . So that in it self 't is almost of an indifferent Nature , and doth good or Hurt to us according as we use and improve it ; and threfore though God sometimes suffers good Men to want , and bad Men to enjoy it , we have no Cause to quarrel at it ; for he understands the just Value of things , though we do not ; he knows that the best of worldly Things are bad enough to be thrown away upon the worst of Men , and so expresses his scorn of the admired Vanities of this World by scattering them with such a careless Hand , and indulging the Enjoyment of them to the most despicable Persons . So that we ought to conclude , that he sets no great Value upon them , since he concerns himself no more in their Distribution ; for why should he partake in the Errors of vulgar Opinion by expressing himself so regardful of these Trifles as to put them in golden Scales , and weigh them out to Mankind by Grains and Scruples ? 3 ly , That many other Things seem evil to us in the Course of God's Providence that are not so , merely because we often mistake bad Men for good , and good Men for bad . For I dare say that that Observation upon which we ground our Quarrel against the Providence of God , viz , that it fares worst with the best , and best with the worst of Men , is not half so general as we make it ; for it is to be considered that generally we pity the miserable and envy the prosperous , and these Passions of ours do commonly bribe our Judgments , and make us think worse of the one and better of the other than either of them do deserve . For , those whom we pity we are inclined to love , and those whom we love we are inclined to think well of ; and if we think well of them whether we have Reason for it or no , we conclude that God ought to be as fond of them as we : As on the contrary , those whom we envy we always hate , and those whom we hate we are inclined to think ill of ; and if we think ill of them we think that God is obliged to think so too . And because we are so unreasonably inclined by our Passions to pass such false Judgments upon Men , is it fit that we should quarrel at God because he doth not judge as unreasonably as our selves ; or because he doth not reward and punish Men according to the sentence that our blind Pity or Envy passes upon them ? If we could but strip our selves of all Passion , and were but able to judge of Men , not by what they appear , but by what they really are ; I doubt not but we should find that even in this Life it fares best with the best , and worst with the worst of Men ; but since we are not competent Judges of this Matter , we should have a Care of reproaching the Providence of God with a Maxim that hath no other Foundation in the Nature of things , but our own fallacious Observation . 4 thly , That many Things seem evil to us in the Course of Gods Providence that are not so , because we are acquainted but with a small Part of the World , and do judge of what is good or evil for the Whole , by what we find is good and evil for this small Part. We are never able to comprehend how far the Dominions of the divine Providence extend , nor how many Orders of Beings as well above as below us are concerned in its Empire and Government ; but unless we could do this , we cannot be capable Judges of what is good or bad in the general Course of its Actions . For that is good or bad in the Providence of God , that is good or bad for its whole Empire and Dominion ; and though this or that may be an Inconvenience to this or that Part of it , yet these particular Inconveniencies may be a great Convenience to the Whole . As for Instance ; suppose a Man should come into the Country of Syberia , which is a great Part of the Empire of Russia , whither that Emperor is wont to banish all great Malefactors ; he would there find the Inhabitants in a most miserable Condition , they being there exposed to Hunger and Cold , and perpetual Slavery . So that if a Man should judge of the whole Empire by this Part of it , he would conclude that Emperor to be a most savage Tyrant , and his Country to be the most miserable Place in the World ; whereas in Reality all the other Parts of that Empire are rendred more happy by the Miseries of this Place , which serve to strike an Aw into all the other Subjects of it , and to restrain them within the Bounds of their Loyalty and Duty . And so unless we had as full a Prospect of the whole Dominion of Gods Providence as we have of this little Spot of it , we ought not to censure his Government of the Whole by the little Inconveniencies that occur in his Government of a Part ; for in such a vast Dominion , as God's is , there may be a thousand good Reasons , that we know not of , why some Parts of it should be more unhappy than others ; and if in some particulars he incommodes this Part for the publick Commodity of the Whole , we are so far from having any Reason to complain , that we ought in all Justice to praise and adore his Goodness for it . It is enough for us that we understand so much of Gods Nature as we do , and have such apparent Instances of his Goodness in the Works of his Creation and Providence ; and therefore if we in this little Part of Gods Empire suffer some small Inconveniencies , we ought to bless and adore his Goodness for those greater Goods we enjoy , and to rest satisfied with this , that our particular Inconveniencies may for all we know be great Conveniencies to the Publick . 5 thly , That many other Things seem evil to us in the Course of Gods Providence , because we judge of them by their present sensible Effects , and are not able to comprehend the universal Drift and Connexion and Dependence of them . For , as I have already shewn you in the former Discourse on this Argument , there is a continued Juncture and Dependence from first to last between all the Actions and Contrivances of divine Providence , and every one hath a Relation to every one from the Beginning to the End of all that mighty Chain of Causes whereof it consists . So that 't is impossible to judge rightly of one Part of Providence separately from the rest , because we see not the Relation it hath either to what went before , or to what is to follow after ; and though singly considered it may be hurtful , yet in Conjunction with all the rest it may be exceedingly advantagious . He that looks only on the first Links of that curious Chain of Providence in the History of Joseph , will be apt to entertain a very bad Opinion of the Whole ; first he is thrown into a desolate Pit , then sold a Slave , then falsely accused , then cast into Prison : Lord , what a tragical Prologue is here ! But then take all those Things in Conjunction with what follows , and you shall presently see that Scene clear up , and all those sad Preparations ending in a joyful Conclusion . And if we consider that most glorious Part that ever Gods Providence acted on the Stage of the World , viz. the History of our blessed Saviour ; how dark and gloomy doth the former Part of it look , if we view it separately from the Antecedents and Consequents of it ? Surely , if any Thing would justify our hard Censures of God's Providence , it would be the beholding of such a rare and excellent Person exposed to so many Miseries and Calamities ; to see him cast forth to the wide World as a helpless Prey to the Rage of his Enemies , to behold him hanging upon the Cross , deserted of his Friends , mock'd and tormented by his barbarous Murderers , and in the most bitter Agonies breathing out his white and innocent Soul : O good Lord ! What a dismal Prospect of thy Providence is here ? But stay a little , let us but see the glorious Light that in Conclusion broke out of this dismal Darkness ; first he is raised from the Dead , then he ascends up to Heaven , where at the right Hand of his Father he reigns an eternal King in full Power and Authority to give Gifts unto Men , and bestow those immortal Rewards on them which he purchased for them with his Blood. So that though singly and apart the first Scenes of this great Providence were very dismal and affrighting , yet considered altogether , how beautiful and harmonious doth it appear ? So true is that of the Preacher , Eccles. 3.11 . He hath made every thing beautiful in his time : Also he hath set the world in their heart , so that no man can find out the work that God maketh from the beginning to the end . And therefore because we are not able to see from the Beginning to the End of God's Providence , it is an unreasonable Thing for us to censure the Whole , because of some seeming Inconveniencies that we see in those Parts of it that lie before us . Let us stay but till the winding up of the Bottom , till all is finished , and Present it one intire Piece to our View , and then we shall have leave to censure , if we can find any Reason for it . 6 thly , And lastly , many other Things seem evil to us in the Course of God's Providence which are not so , merely because we understand very little of the other World. It seems to us a mighty Evil in Providence that so great a Part of the World is left in Darkness and Ignorance , and in so great a Measure deprived of the vast Advantages of true Religion ; but how do we know how God will dispose of them in the other World , what Abatements he will make them , and by what Measures he will judge them ; whether he will not allow them some farther Time of Tryal , and so make good to them there whatsoever hath been wanting to them here ? But whatsoever he doth or will do , this we may be sure of , that he will damn none but those that are first self-condemned , but those that knowingly and willingly miscarry ; and if so , then he will exact of them but in Proportion to their Abilities , and will not require Brick where he hath given no Straw . But which way soever he deals with them , to be sure first or last he will not be wanting in any Degrees of Kindness to them that are fit either for a wise Sovereign to grant , or a reasonable Subject to demand ; and if he will do so ( as undoubtedly he will ) how unreasonably do we complain of his Providence towards us ? And though in this Life , we see many good Men reduced to a very calamitous Condition , yet how do we know how necessary this may be to the securing of their Happiness in the World to come ? For since our main State and Interest is in that other World , there is no doubt but the Providence of God over us doth chiefly Respect that ; and if so , how unreasonably do we censure it upon the Score of the present Evils it exposes us to , when we know so little of the future State , to which all its Transactions do chiefly relate ? Wherefore , let us forbear a while till we come into the other World , and understand the whole Design and Contrivance ; and then we shall see that all will be right and well , yea and infinitely better than ever we could imagin . But for us to censure now , when we know so little of our future State , which is the main and ultimate Scope of Providence , is just as if a Man should pass his Judgment on a Picture when he sees nothing of it but some few rude Lines and very imperfect Strokes . Let us have but the Patience to suspend our Judgment a while till God hath finished the whole Draught , and given it all its natural Colours and Proportions , and then I am sure we shall see Cause enough forever to admire his Skill , and adore his Wisdom and Goodness . And thus you see by apparent Instances how good God is in his Providence towards us , and how unreasonable it is for us to censure his Goodness notwithstanding all those seeming Evils that happen in the World. And now what remains but that with all Humility and Chearfulness we resign up our selves into the Hands of our most merciful Father , concluding , as most certainly we may , that whatsoever he doth with us , or howsoever he disposes of us , it will be all for our good in the later End , if it be not through our own Default . For where can we be safer than in the Hands of an Omnipotent and Omniscient Goodness , a Goodness that knows what is best for us , and wills what it knows to be so , and doth whatsoever it wills . Surely in such Hands our Condition is a thousand times better and safer than if we had full Power to effect our own Wishes , and all the Events that concern us were in our own Disposal . And if God should shake us off from all Dependence on him , and resign up the whole Conduct of our Affairs into our own Hands ; if he should say to us , since you mislike of my Conduct I will no more intermedle with you , or any thing that concerns you ; take your selves into your own Disposal and manage all your Concernments as you please : If I say , he should do thus with us , we should be left in a most forlorn and deplorable Condition , and unless we were wholly abandoned of our own Reason as well as Gods Providence , we should on our bended Knees resign up all into his Hands again , and beseech him for his Pity and his Mercy sake to do any Thing with us that will consist with his Goodness ; to scourge and chasten us for our Frowardness as much and as long as his own fatherly Bowels will endure it ; rather then give us up to our own Conduct , or leave our Affairs in the Disposal of our own blind and precipitant Wills. For so long as God is so powerfully and so wisely good as he is , it is the Interest of every Creature in Heaven and Earth to be at his Disposal , and to take up that self-resigning Prayer of our Saviour , Father , not our Wills , but thy Will be done . For since God wills our good as much or more than our selves , it must doubtless be our Interest that his Will should take place whensoever it stands in Competition with ours ; because he doth not only wish well to us as much as we do to our selves , but he knows what is best for us a great deal better than we . Wherefore let us learn in all Conditions to repose our Minds in the good Providence of God , and to satisfy our selves in its Managment and Disposal of us ; for whatsoever Condition it may bring us into whilst we are wandring through this Vale of Tears , this is most certainly and eternally true , that God is good , and doth good , JOHN III. 16 . God so loved the world , that he gave his only begotten Son , that whosoever believeth in him , should not perish , but have everlasting Life . THE Three first Topicks from whence I undertook to prove the Goodness of God , I have already handled on another Text , and shewed 1 st , from his Nature , 2 ly , from his Creation , and 3 dly , from his Providence , That he is infinitely good . I proceed now to the 4 th , and last , viz. from Principles of Revelation , the main of which is comprehended in the Text , God so loved the World , &c. It is indeed a most glorious Instance of the Goodness of God , that when he had imprinted his Laws upon our Nature in such legible Characters , and given them such apparent Sanctions in the Nature of Things ; having made such a sensible Distinction between Moral Good and Evil , by those natural good and evil Consequents which he hath inseparably intailed on them : And when Mankind by their wilful Wickedness and Inadvertency had almost obliterated the Law of their Nature , and extinguished their natural Sense of Good and Evil , and immersed themselves in the most barbarous Impieties and Immoralities : Notwithstanding all this that he had done for us , and we against our selves , he should still be so kind and compassionate as to put forth a new Edition of his Laws , and reveal his Will anew to us in such an extraordinary manner ; that when he had implanted a Light in our Natures that was sufficient to have directed us into the several Paths of our Duty , and we by our own Neglect and Abuse of it had almost extinguished this Candle of the Lord in us , and consequently involved our selves in Midnight Darkness and Ignorance ; he should then be so compassionate as to hang out a Light from Heaven to us to rectify our Wanderings , and guid our Feet in the Paths we should walk in , was such a glorious Expression of his Goodness as for ever deserves our most thankful Acknowledgments . But then that he should not only reveal to us what he had before imprinted on our Nature , and we had most unworthily rased out and obliterated ; but also discover so much more to us than ever we did or could have known by the Light of our Nature ; that he should not only repeat his former Kindness to us , which we had so shamefully abused , but make such stupendous Additions to it as he hath done in the Revelation of his Gospel ; that manger all those Impieties and Provocations by which for so many Ages we had excited his Patience , he should not only so love us as to restore to us the Light which we had almost extinguished , but to give his only begotten Son , that whosoever believeth in him should not perish , &c. is such an amazing Instance of Goodness as can hardly be reflected on without an Extasy of Admiration . In which Words you have God's revealed Love and Goodness to the World measured by a two-fold Standard . 1. By the Greatness of the Gift which he hath bestowed upon the World ; God so loved the World , that he gave his only begotten Son : 2. The blessed End for which he did bestow him ; that whosoever believeth in him should not perish , but have everlasting life . I. I begin with the first of these viz. the Greatness of the Gift , by which the Greatness of his Love to us is measured ; God so loved the World , that he gave his only begotten Son : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he gave him ; that is , he delivered him up from out of his own Bosom and everlasting Embraces ; for so Eph. v. 2 . it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he gave himself for us , or delivered up himself for us , for so we render the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who was delivered for our offences , Rom. iv . 25 . Now what a stupendous Expression of God's Love this was , will appear by considering these six Things , which are all of them expressed or implied in the Text ; 1. That he gave him up who was not only the greatest , but the dearest Person to him in the whole World. 2. That he gave him up for Sinners . 3. That he gave him up for a whole World of Sinners . 4. That he gave him up to become a Man for Sinners . 5. That he gave him up to be a miserable Man for Sinners . 6. That he gave him to be a Sacrifice for the Sins of Sinners , that so he might not only with more Effect but with more Security to us , interceed for our Pardon . 1. The Greatness of God's Love and Goodness towards us appears in this , that he gave up for our sakes not only the greatest but the dearest Person to him in the whole World ; for as the Text tells you , it was his only begotten Son. Which Phrase doubtless imports a much higher signification than his being begotten in the Virgins Womb by the Overshadowing of the Holy Ghost . For though it cannot be denied but in Scripture he is called the Son of God , sometimes upon the Account of this his divine Generation in the Virgins Womb , and sometimes upon the Score of his being ordained by God to the Messiaship ; sometimes because he was raised by God from the Dead , and sometimes because he was installed by him into his Mediatorial Kingdom : Yet upon neither of these Accounts can he be properly called the only begotten Son ; for upon the three last Accounts sundry others have been as properly begotten by God as our Saviour ; some having been installed by him into great and eminent Offices ; others raised from the Dead ; others truly ordained by him his Messiah's , or anointed Ones ; so that upon neither of these Accounts can he be stiled the only begotten Son , others having been thus begotten as well as himself . And as for the first , his being conceived by the Holy Ghost in the Virgins Womb , this was not sufficient neither to intitle him the only begotten ; because though it was indeed a miraculous Production , yet was it not so much above the Production of the first Man as to place him in that singular Eminence . For the forming of Adam out of the Substance of the Earth was altogether as miraculous a Production as the forming of Christ out of the substance of the Woman ; and therefore since Adam is called the Son of God , Luk. 3.38 . because God immediately formed him of the substance of the Earth ; he had thereby as good a Right to the Title of God's only begotten Son as Christ himself had ; because God immediately formed him of the substance of a Woman . Wherefore his peculiar Right above all others to this glorious Title of God's only begotten Son must necessarily be founded upon some higher Reason than this , that is , upon some such Reason as is wholly peculiar to himself . For if he be really and truly God's only begotten Son , all other Persons whatsoever must necessarily be excluded from that Claim ; and consequently he must be so begotten of God as no other Person is , or ever was : And to be - so begotten of God , is to be begotten by him by a proper and natural Generation , which is nothing else but a vital Production of another in the same Nature with him , from whom it is produced ; even as a Man begets a Man , and every Animal begets another of the same Kind and Nature with it self : And thus to be begotten of God , is to be begotten into the same divine Nature with himself ; to derive or communicate from him the infinitely perfect Nature and Essence of a God. And in this Sense only our blessed Saviour is the only begotten Son of the Father , as being generated by him from all Eternity into the same Nature , and communicating from him his own infinite Essence and Perfections ; in which sense he is truly the only begotten Son , because in this Sense , and in this only , none is or was , or ever shall be begotten of the Father but himself . When therefore it is said that he gave his only begotten Son , the Meaning is this ; he gave up that infinitely great and dear Son of his , that is , his natural Image and Resemblance ; that only Son to whom from all Eternity he hath communicated his own most perfect Essence and Nature . If then it was so great an Instance of Abraham's Faith and ardent Love of God at his Command to offer up his only Son Isaac , a Son , who though how hopeful soever , yet who fell infinitely shorter of the Perfection of our Saviour than the Light of the Glow-worm doth of the Light of the Sun ; what an astonishing Miracle of Love was it in the great Father of the World to give up his only begotten Son ; a Son whom he had begotten in his own divine Nature , and to whom he had communicated all the infinite Perfections of his own Being ; a Son who was the most perfect Image of himself , who was infinitely powerful and wise and good , and differed from him in nothing but only in being his Son ; who had the Fulness of the Godhead dwelling in him , and whom , being infinitely perfect as himself , he loved as infinitely as his own Person , and consequently could as easily have given up himself for us , as he did , that dearly Beloved in whom his Soul was so well pleased ? Who but a God of infinite Love and immeasurable Inclination to do good to his Creatures , would have given them such an inestimable Jewel out of his Bosom ; a Jewel wherein all the Brightness of the Divinity did sparkle , and which upon that Account was as dear and precious to him as his own Life ? And hence we find the Apostle valuing the Greatness of God's Love to us , by the Greatness and Dearness of the Person whom he gave up for our sakes ; in this was manifested the love of God towards us , because that God sent his only begotten Son into the World , that we might live through him , 1 Joh. iv . 9 . And indeed without this Consideration of his being the only begotten Son of God by eternal Generation and Communion of Nature with him , God's Love in giving him up for us would not be comparably so considerable as it is . For if , according to the Doctrin of the Socinians , he should only have caused a Man to be born for us after another manner than other Men are , and then have delivered him for our sake ; there would have been no such great Expression of his Love in this Way of redeeming us , more than what must have appeared should he have chosen to redeem us any other Way . To have redeemed us indeed , by what Means soever , would have been a most glorious Expression of his Love and good Will to us ; but since the Scripture hath raised the Consideration of God's Love higher from the Dignity of the Person whom he sent to redeem us , by how much higher the Dignity of this Person is , by so much greater is the Estimation of his Love. But if the Dignity of Christ's Person , as the only begotten Son of God , consisted meerly in being a Man born into the World in such an extraordinary Manner , this would have made such an inconsiderable Addition to his Love in redeeming us , that he would have much more agrandized his Kindness to us to have offered up an Angel of Heaven for us , though of the most inferior Order , than to have thus delivered up his only begotten Son. But to offer up his natural Son to whom he had communicated his Nature , his Son who was God co-eternal and co-essential with himself , was a more transcendent Expression of his Love to us , than if he had unpeopled Heaven for our sakes , and delivered up to us the whole Quire of Angels , Archangels and Seraphims . 2 ly , The Greatness of God's Love and Goodness towards us appears in this also , that he gave up his only begotten Son for us when we were Sinners : And this is implied in that Expression , God so loved the World ; that is , the World as it then was , a base , depraved , and degenerate World ; for of this very World whom God thus loved , the Apostle gives this extream bad Character , the whole World lieth in Wickedness , 1 Joh. v. 19 . And St. Paul distributing the whole World into Jews and Gentiles , pronounces universally concerning them , that they were all under Sin , Rom. iii. 9 . So that in giving up his Son for such a World as this , he must necessarily give him for Sinners . And certainly should we measure God's Goodness by our own , this Consideration is enough to render his giving his only begotten Son for us a most incredible Expression of it ; that when by our Sins we had provoked him beyond the Sufferance of any Patience but his own ; when in Despight of all those innumerable Mercies wherewith from Time to Time he had sought to oblige us , and mauger all those Stupendous Judgments with which from one Generation to another he had endeavoured to curb and restrain us ; when he had used so many effectual Arts to reclaim and amend us , and we by our own Obstinacy had bafled and defeated them all , and in stead of mending grew worse and worse under all his powerful Applications ; one would have thought that now at last , in stead of trying any further Experiments on us , he might have been sufficiently provoked to give us up , as Physitians do their Patients when they are past all Hope of Recovery , and so let us alone to perish in our own Obstinacy . And doubtless if after all these Provocations we had known that he had intended to send his Son into the World , our own Guilt and Consciousness would have made us conclude that the Design of his sending him was only to ruin and destroy us , to extirpate the whole Race of us from the Face of the Earth , that so his Creation might be no longer scandalized with the Remembrance of such a Generation of Monsters . But now that after so many repeated Affronts and Rebellions , and in the midst of so many loud-crying Guilts that perpetually rang in his Ears , he should still persevere to love us in such a transcendent Degree , as to part with what is nearest and dearest to him for our sakes , even his only begotten Son out of his Bosom , is such an astonishing Expression of his Goodness to us , as we can never sufficiently magnify and admire . Had Mankind been as innocent as they are guilty before God , had their Virtues been as great and as numerous as their Crimes were ; yet to send his great Son down from Heaven to visit them , had been such an Instance of condescending Goodness in him as would have justly merited our everlasting Praise and Remembrance ; but to send him down to Sinners , to such a Race of obstinate and incorrigible Sinners , and that not to destroy but to save them ; to obtain for , and tender to them a Kingdom of immortal Pleasures , and use all possible Means safely to conduct them thither ; Lord , what a Miracle of Love is this ! And hence the Apostle estimates this prodigious Instance of the Love of God , by the Vndeservingness of those upon whom it was exercised ; but God , says he , commendeth his love towards us , in that while we were yet Sinners Christ died for us , Rom. v. 8 . 3 dly , The Greatness of God's Love and Goodness towards us appears in this also , that he gave up his only begotten Son for the whole World of Sinners ; he did not confine and limit this great Design of his Goodness by granting a monopoly of it to a few particular Favourites , but settled it as a publick Charter upon the whole Corporation of Mankind ; for he so loved the World , says the Text , that he gave his only begotten Son ; that is , for the benefit of the World. For how could his giving of his Son have been an Expression of his Love to the World , if he had not given him for the publick Benefit of the World ? Had his Design been to restrain his Gift to a few particular Persons , whom he had designed to rescue from the general Shipwrack , the Text must have run thus , God so loved some particular Persons in the World , that he gave up his only begotten Son. For to make that an Instance of his Love to all which he designed only for the Benefit of a few , is to pretend a Love to the greatest Part of Men which he never intended them ; for that by the World here he means the whole World , he himself assures us , 1 Joh. ii . 2 . And he is the Propitiation for our Sins : And not for ours only , but also for the Sins of the whole World. And what he means by the whole World , he tells us in the same Epistle , 1 Joh. v. The whole World lieth in Wickedness . So that this whole World that lies in Wickedness , is that whole World for whose Sins Christ is a Propitiation ; and that whole World for whose Sins Christ is a Propitiation , is the World whom God so loved , as to give his only begotten Son for . But the Apostle yet more expresly tells us , that the head of every Man is Christ , 1 Cor. xi . 3 . And if so , then every Man is a Part of Christ's Body ; and if so , then every Man hath a Communion in the Benefits of his Blood ; for Ephes. v. 23 . he is said to be the Saviour of the Body ; and more expresly yet , Heb. ii . 9 . it is said , that by the grace of God he tasted death for every Man. So that the Scripture hath as emphatically declared the universal Extent of this great Gift of God's Love , as it was possible for it to do in any human Words ; and methinks 't is strange that any Men should presume to restrain it , when they have no other Defence for so doing but only an odd Distinction that makes the whole World to signify the smallest Part of it , the Body of Christ to import a few particular Atoms of it , and every Man to denote one Man of Ten Thousand . Behold then the immense Goodness of God , that hath not only given up his Son , for Sinners , but for a whole World of Sinners , and excluded none but those who exclude themselves from the Benefits of this mighty Donation ! That hath planted this heavenly Tree of Life in the midst of a sick and sinful World , and hath not confined or inclosed it for the Use of a few selected Patients ; but laid it open for all Comers , that whosoever would , might take of its Fruit , and eat and live for ever . O good God! How vast is thy Love , that hath thus impartially diffused it self over such a wide World of Sinners , that in this stupendous Gift of thy Son had so kind a Respect to every Individual , and made no Exception of any how sinful and unworthy soever , that will but comply with the merciful Terms and Conditions of it ? 4 thly , The Greatness of God's Love and Goodness towards us appears also in this , that he hath given up his only begotten Son to become a Man for Sinners . For whatsoever he was upon God's giving him up , he was what God gave him up to be ; and therefore since upon God's giving him up he became a Man , it necessarily follows that he gave him up to become so . And indeed since God had such a merciful Design as to send his Son into the World to reform and save it , it was highly convenient for us , though not for him , that he should come to us in our own Natures , not only that he might consecrate human Nature that had been so miserably desecrated and prophaned ; but also , that he might endear himself to us by the great Honour he did us in assuming our Natures ; and that having our Passions , and being in our Circumstances he might by his own Practice give us an Example how to govern the one , and how to behave our selves in the other . Had he come down from the Heavens inrobed with Splendor and Light , and preached his Gospel to us in the midst of a Choir of Angels from some bright Throne in the Clouds , this indeed would have been more convenient for him , as being more suitable to the natural Dignity and Majesty of his Person . But the All-merciful Father in the Disposal of his Son consulted not so much his Convenience as ours ; he knew well enough that should he have sent his Son to us in such an illustrious Equipage , his Appearance amongst us would have been more apt to astonish than to instruct us , and to have fixed our Thoughts in a profound Admiration of his Glory than to have directed our Steps in the Paths of Virtue and true Happiness ; and that it would be much more for our Interest that he should conduct us by his Example than amaze us by his Appearance ; and therefore that he might do so , he sent him to us in our own Natures , that so going before us as a Man he might shew us by his Example what became Men to do , and direct us by the Print of his own Footsteps . Since therefore he assumed our Nature purely for our sakes , what a stupendous Instance of God's Goodness was this ; that for the sake of a World of miserable Sinners he should be content that his own most dear and most glorious Son should condescend to become a Man , and to empty himself into our Nature ; that he who by the Divinity of his Nature was exalted more above that of the highest Angel than that is above the lowest Animal , should personally unite himself to a Handful of Dust , and marry his Divinity to the Infirmities of our Nature ; that he whose Throne was in the Heavens , and before whose sacred Feet the whole Choir of heavenly Angels lie prostrate , should abase himself so low , as to come down among Mortals , and associate himself with Companions so unworthy of him ? O good God! When thou hast condescended so low , what is there thou wilt not condescend to , to do good to thy Creatures ? But this is not all , you shall see him stoop lower yet ; For 5 thly , The Greatness of God's Love and Goodness towards us appears also in this , that he gave up his only begotten Son to become a miserable Man for Sinners . It would have been some Abatement to his mighty Condescention , if when he sent him down among us in our Nature he had made him supream visible Monarch of the World ; if he had crowned him with all the Splendors of an earthly Condition , if he had ushered him into the World in a triumphal Chariot with all the Kings of the Earth either prostrate before him or chained at his Chariot-Wheels : This though a vast Condescention in the eternal Son , yet would not have been so low as it was to be born of a poor Mother , to be educated as a Carpenters Son , to be exposed to Want and Penury , to the Contempt of every sordid Wretch , and the perpetual Persecutions of a borish and ill-natured Rable ; and yet this was the wretched State to which God humbled his own dear Son for our sakes . For the Design of his Humiliation being to raise us , the most merciful Father consulted not so much what was for his Ease , as what was for our Benefit ; for he knew well enough that should he have introduced him into the World in earthly Pomp and Magnificence , it would not have been so well for us ; that we were too Ambitious already of the Vanities of this World , and that that had been the great Snare that had intangled and ruined us ; and that therefore it was necessary when his Son came among us , he should take us off from our over-eager Pursuit of them , disgrace and expose them to us by his own voluntary Refusal of them ; that by seeing him trample on them when they lay all at his Feet we might learn to despise them , and be at length convinced what foolish Bargains we make when we sell our Innocence and our Happiness for such insignificant Trifles . He thought it much more necessary for us , that his Son should exercise his Virtue than display his Greatness among us ; and therefore he placed him in such Circumstances of human Life , wherein by his own Example he might copy out to us the noblest Pattern of holy living . For of all States , that of Affliction affords the largest Sphere to exercise human Virtue in ; and therefore in this State out of his good Will to us he placed his own Son , that herein he might set us a Patten of Obedience to Superiors , and Contempt of the World ; of Patience and Courage and Meekness and Resignation to the Will of God ; that so by his Example we might be excited to the Exercise of all those passive Virtues , which are not only most glorious , but most difficult to human Nature ; and that by beholding how mean and yet how good he was , we might all become more ambitious of being good than great in the World. Now what an amazing Instance of God's Goodness is this , that meerly for our sakes , and to promote our Happiness ; he should depress his own Son into such a miserable Condition , that he who was in the Form of God , who thought it no Robbery to be equal with God , should , by the Appointment of his own Father to whom he was so infinitely dear , make himself of no Reputation , take on him the Form of a Servant , become a Man of sorrows ▪ and acquaint himself with Griefs ; and all this to put himself into a better Capacity of doing good to the World ? Good God! When I consider with my self that once there was a Time when thou didst send thy blessed Son from Heaven to assume my Nature ; that therein he dwelt upon this Earth and conversed with such poor Mortals as my self ; that he suffered himself to be despised and persecuted , and by thy own Appointment wandred about like a poor Wretch naked and destitute of all those Comforts which I abundantly enjoy , and all this that he might the more effectually do good to a World of ill-natured Sinners , methinks this wonderous Prodigy of Love not only puzles my Conceit , but outreaches my Wonder and Admiration : And though it be a Love that exceeds my largest Thoughts , such as I have infinite Cause to rejoyce in , but could never have had the Impudence to expect ; yet while I stand gazing on it , methinks I am like one that is looking down from a stupendous Precipice , whose Height fills me with a trembling Horror and even oversets my Reason . 6 thly , And lastly , The Greatness of God's Love and Goodness towards us appears also in this , that he gave his only begotten Son to be a Sacrifice for the Sins of miserable Sinners ; and this is plainly implied in that Expression , he gave his only begotten Son : For in the two Verses foregoing the Text , our Saviour foretells his own Death ; for as Moses , saith he , lifted up the Serpent in the Wilderness , even so must the Son of Man be lifted up : That whosoever believeth in him , should not perish , but have eternal Life ; and then it immediately follows , for God so loved the World that he gave his only begotten Son , that is , he gave him to be lifted up upon the Cross , even as the Serpent was lifted up by Moses in the Wilderness ; that so by his precious Death and Sacrifice he might make an Atonement for the Sins of the World : And accordingly he is said to be delivered up for our offences , Rom. iv . 25 . even as the Sacrifice was delivered up at the Door of the Tabernacle to propitiate God for the Sins of the Offerer . For to compleat the propitiatory Sacrifices under the Law three Things were requisite ; first , the offering of it at the Door of the Tabernacle ; the slaying of it , and the presenting of its Blood either within the Holy of Holies , or elsewhere , all which were found in the Sacrifice of our blessed Saviour . First , he offered himself to God as a willing Victim for the Sins of the World. Hence Joh. xvii . 19 . for this cause , saith he , do I sanctify my self , that is , offer up my self as a Sacrifice to thee ; for so in Levit. xxii . 2 , 3. and sundry other places , to hallow or sanctify any Thing to the Lord denotes the offering it to him in Sacrifice . And accordingly we find that that Prayer by which Christ consecrated himself to the Lord , Joh. xvii . was much like that by which the High Priest did consecrate his Victims before the Altar on the great day of Expiation ; for as he , before he slew the Sacrifice , did first commend himself and his own Family ; then the Family of Aaron and the whole Congregation to the Lord ; so our Saviour , in this excellent Prayer whereby he sanctified himself to his Father a Sacrifice for the Sins of the World , first commended himself to him , then his Apostles , then all those who should afterwards believe in his Name ; which having done , he went forth presently to the Place where he was apprehended , and carried to Judgment and condemned to Death . Then as a propitiatory Sacrifice he was slain for our sins , for so St. Peter tells us , Ephes. ii . 24 . he bore our Sins in his own Body on the Tree ; that is , that natural Evil of a most shameful and painful Death was inflicted on him for our Sins , that so he might make an Expiation for them , and free us from the Guilt and Punishment that was due to them . Hence in that Prophecy of him , Isa. liii . we often meet with such Expressions as these , surely he hath born our Griefs , and carried our Sorrows ; he was Wounded for our Transgressions , he was Bruised for our Iniquities : The chastisement of our Peace was upon him , and with his Stripes we are Healed . The Lord hath laid on him the iniquity of us all : For the transgression of my people was he stricken : Thou shalt make his Soul an offering for Sin , and he shall bear their Iniquities : He was numbered with the Transgressors , and he bare the sin of Many , and made intercession for the Transgressors : All which Expressions do plainly imply that what he suffered he suffered for our Sins as a Sacrifice substituted in the Room of us who were the Offenders , that so he might make Expiation for us , and obtain our Pardon from his Father . And accordingly in the New Testament he is said to be made a Curse for us , to be our Ransom and Propitiation , to redeem and reconcile us , and obtain the Remission of our Sins by his Blood ; to die for us and for our Sins , and to be our Propitiation ; all which Expressions being applyed to the Sacrifices of Atonement under the Law , and from them derived upon our Saviour do plainly denote him to be a Sacrifice of Atonement for the Sins of the World. And then lastly , there is the presenting of his Blood for us in Heaven , and in the Virtue thereof his interceeding for us with his Father . And hence the Blood of Christ , as it is now presented in Heaven , is called the blood of Sprinkling , which speaketh better things than that of Abel , Heb. xii . 24 . In which he plainly alludes to the High Priest's sprinkling of the Blood of the Sacrifice in the Holy of Holies , which was a Type of Christs presenting his Blood for us in Heaven , as you may see , Heb. ix . 7 . compared with the 11th and 12th Verses . Verse 7th he tells us that the High Priest entered not into the Holy of Holies without blood : But then Verse 12th it is said that Christ with his own blood entred in once into the holy place , having obtained eternal Redemption for us . And in Virtue of this Blood , which he poured out as a Sacrifice of our Sins upon the Cross , he now pleads our Cause at the right Hand of his Father , and ever lives to make Intercession for us . So that you see the Death of Christ had in it all the necessary Ingredients of a propitiatory Sacrifice for the Sins of the World ; and having so , what a prodigious Instance is it of the Love of God to us , that rather than destroy us , he would give up his own Son to be a Sacrifice for us ? I do not deny , but if he had pleased he might have pardoned and saved us without any Sacrifice at all ; but he knew very well that if he should do so , it would be much worse for us . He knew that if he should pardon our Sins without giving us some great Instance of his implacable Hatred of them , we should be too prone to presume upon his Lenity , and thereupon to return again to our old Vomit and Uncleanness ; and therefore though it would have been more for the Ease and Interest of his blessed Son to have pardoned us without any Sacrifice at all , yet such was his Love to us , that because he foresaw that this Way of pardoning would prove fatal and dangerous to us , he was resolved that he would not do it without being moved thereunto by the greatest Sacrifice the World could afford him , and that no less a Propitiation should appease his Wrath against Offenders than the Blood of his own Son ; that so by beholding his Severity against our Sins in this unvaluable Sacrifice of the Blood of his Son , we might be sufficiently terrified from returning again to them , by the very same Reason that moved him to pardon them ; that we might not think light of that which God would not forgive without such a vast Consideration , but might tremble to think of repeating those Sins , the Price of whose Pardon was the dearest Blood of the Son of God. Hence is that of the Apostle , Rom. iii. 25 , 26. whom God hath set forth to be a propitiation , through faith in his Blood , to declare his Righteousness , that is , his righteous Severity against Sin , for the remission of Sins that are past , through the forbearance of God ; to declare , I say , at this time his Righteousness ; that he might be just , that is , sufficiently severe against the Sins of Men so as to warn them from returning , and the justifier of him that believeth in Jesus . So that now he hath reduced Things to an excellent Temper , having so provided , that neither himself nor we might be damnified ; that we might not suffer by our doing again what we have done ; and that he might not suffer by our doing still the same ; that he might be what he is , a pure and a holy Saviour ; and that we might be what we ought , dutiful and obedient Subjects . Now what an amazing Instance of God's Love is this , that he should so far consult the good of his Creatures as to Sacrifice his own Son to their Benefit and Safety ? How inexpressibly must he needs love us , that for our sakes could behold his most dearly beloved Son hanging on the Cross , covered with Wounds and Blood , forsaken by his Friends , despised and spit on by his Barbarous Enemies ; that could hear him complain in the Bitterness of his Soul , My God , my God , why hast thou forsaken me ? And yet suffer him to continue under that unsufferable Agony till he had given up his white and innocent Soul an unspotted Sacrifice for the Sins of the World : Yea , that notwithstanding the infinite Love that he bore him , and the piteous Moans that his Torments forced from him , was so far from relieving him , that for our sakes he inflicted upon him the utmost Misery that human Nature could bear ; that so having an experimental Sense of the most grievous Suffering that Mankind is liable to , and being touched with the utmost Feeling of our Infirmities , and in all Points tempted like unto us , he might carry a more tender Commiseration for us to Heaven , and know the better how to pity us in all our Griefs and Extremities . For in all things it behoved him , saith the Apostle , to be made like unto his Brethren , that he might be a merciful and faithful high priest , Heb. ii . 17 . Hear O Heavens , and give Ear O Earth , and let all the Creation attend with Astonishment to this stupendous Story of Love , which so far exceeds all the heroick Kindnesses that ever any Romance of Friendship thought of , that no less Evidence than that of Miracles could have ever rendred it credible . Well then might the Apostle say , herein is love , not that we loved God , for after such vast Obligations this is no great Wonder , but that he loved us , and sent his Son to be the propitiation for our Sins , 1 Joh. iv . 10 . And thus you see what an unspeakable Instance of the Love of God , his giving his only begotten Son is . I shall now conclude this Argument with a few practical Inferences from the whole . 1. From hence I infer what monstrous Ingratitude it would be in us to deny any Thing to God that he demands at our Hands , who hath been so liberal to us as to give up his only begotten Son for our sakes . O blessed God! If it were possible for us to do or suffer for thee a thousand Times more than at present we are able , what a poor Return were this for the Gift of thy Son , that unspeakable Expression of thy Goodness ? And can we deny thee any Thing after such an Instance of Love , especially when thy Demands are so gentle and reasonable ? When he requires nothing of us but what is for our good , and the Requital he demands for all his Love to us , is only that we should love our selves , and express this Love in doing those Duties which he therefore enjoyns , because they tend to our Happiness ; and avoiding those Sins which he therefore forbids , because he knows they will be our Bane and Poyson ? Can any of my Lusts be as dear to me as the only begotten Son was to the Father of all things ? And yet he parted with him out of Love to me ; and shall not I part with these for the Love of him ? How can we pretend to any Thing that is modest or ingenuous , tender or apprehensive in humane Nature , when nothing will oblige us , no not this astonishing Love of God in sending his Son from Heaven to live and die Miserably for our sakes ? Lord ! What do thy holy Angels think of us ? How do thy blessed Saints resent our Unkindness towards thee ? Yea , how justly do the Devils themselves reproach and upbraid our Baseness ; who , bad as they are , were never so much Devils yet as to make an ungrateful Return of such a vast Obligation ? 2 ly , From hence I infer how desperate our Condition will be if we defeat the End of this Gift of the Son of God , and render it ineffectual to us . For God hath no more Sons to bestow upon us , he being the only begotten of his Father ; Heaven and Earth are not able to furnish him with such another Gift to bestow upon us ; and if he should lay a Tax upon all his Creation to raise one great Contribution to the Happiness of Mankind , and exact the utmost of every Creature that it is able to Contribute , it would all fall infinitely short of what he hath done for us in this inestimable Gift of his own Son. So that if this prove ineffectual , it is beyond the Power of an omnipotent Bounty to relieve us . For though God can do all Things that can be well and wisely done , and do not imply a Contradiction ; yet this can be no Relief at all to us , who reject his Son , and refuse to be made happy in the gracious Method which he hath prescribed to us . For after this mighty Gift of his own Son to save us according to the Method of his Gospel , there remains nothing more to be done for us , but either to save us whether we will , or no ; or else to make us happy in our Sins , and save us notwithstanding our Continuance in them ; the former of which can neither be well nor wisely done , because by saving us against our Wills he must deal with us in such a Way as is repugnant to that Law of Liberty that is implanted in our Natures , and use us not as Free , but as Necessary Agents . And if considering all things , it was best and wisest that he should make us free Agents , then it can neither be well nor wise to govern us as necessary ones ; since by so doing he must alter the Course of our Nature , and consequently swerve and decline from what is best and wisest , which would be to do Violence to the Perfection of his own Nature . And then as for the latter , he cannot do it ; because it implies a Contradiction . For to make Men happy in their Sins , is to make them happy in their Miseries ; Misery being as inseparable from Sin as Heat is from Fire , and as intimately related to it as the Son is to the Father ; and consequently he may as possibly make a Father without a Son , as a Sinner without Misery . When therefore God hath done all for us that can possibly be done , and we by our own Obstinacy have rendred all ineffectual , we are beyond the Power of Remedy , and must necessarily perish in our Sins . And when we have no other Hope to depend on but this , that the All-wise God will undo his own Workmanship , and unravel our Nature by governing us contrary to the most wise Constitution of it ; or that the All-powerful God will effect Impossibilities , and do that for us which is not an Object of Power , how deplorable and desperate must our Condition be ? Wherefore , as you would not run your selves beyond the Reach of all Mercy , and excommunicate your own Souls from all Hope of Salvation , be now at last persuaded to comply with Christ's Coming , which was to reduce you from the Error of your Ways , and to bring you to a serious Repentance . JOHN III. 16 . — That whosoever believeth in him , should not perish , but have everlasting Life . IN these Words you have the Love of God measured by a twofold Standard ; first by the Greatness of the Gift which he hath bestowed upon the World , God so loved the World that he gave his only begotten Son ; Secondly , by the blessed End for which he did bestow him , that whosoever believeth in him should not perish , &c. The first of these I have already gone through , and now I shall proceed to the Second , viz. The blessed End for which he gave his only begotten Son , That whosoever believeth in him should not perish , but have everlasting life . In which Words you have also two very great Instances of God's infinite Love and good Will to Mankind ; the First is his imposing upon us such a gentle , and easie , and merciful Condition , That whosoever believeth in him . Secondly , His proposing such a vast Reward to us upon our performing of this Condition . I begin with the first , viz. His imposing upon us such a gentle and easie , and merciful Condition , That whosoever believeth in him should not perish . In the Management of which I shall do these two Things : 1. Shew you what it is that is included in this Condition , whosoever believeth in him . 2. How good God hath been to us in making the Condition which he hath imposed upon us so gentle and merciful . 1. What is it that is included in this Condition ? To which I answer in general , that believing in Christ doth not only denote a naked Assent to the Truth of this Proposition , That he is the Son of Cod , and the Messenger of Gods Mind and Will to the World , and the Saviour of Mankind ; but that it also includes whatsoever is naturally consequent thereunto . For thus it is very ordinary with the Scripture to express the natural Effects and Consequents of things by their Causes and Principles . This is the love of God , saith the Apostle , that we keep his Commandments , 1 Jo. v. 3 . whereas in strictness of Speaking , our keeping his Commandments is only the Effect or Consequence of our loving him . So Prov. viii . 13 . The fear of the Lord is to hate evil ; whereas indeed this is only the Effect , or Consequence of the Fear of the Lord. Thus by knowing , and hearing , and remembring of God the Scripture usually expresses the consequent Effects of them , Thus Act. xxii . 14 . The God of our Fathers hath chosen thee , that thou shouldst know his Will ; that is , that thou mayst not only know it , but by thy Knowledge mayst be suitably affected with it ; ( for it was not to a bare contemplative Knowledge of it that St. Paul was chosen : ) and then it follows , and see that Just one , and shouldst hear the voice of his Mouth ; that is , that hearing the Voice of his Mouth , thou shouldst thereby be induced to obey it ; for he was not meerly to hear Christ speaking to him out of the Heavens , but that hearing him he might submit to his Will , and become his Apostle to the World. Many other Places I might easily give you , where the natural Effects and Consequents are in Scripture expressed by their Causes and Principles . And thus also Faith or Believing whensoever it is used in Scripture to signify the Condition of the Gospel-Covenant always imploies its natural Effects and Consequents , that is , sincere and universal Obedience to those Rules of Holy Living which the Gospel prescribes ; for this is the most natural Effect of our believing in Jesus Christ. And hence it is called the obedience of Faith , Rom. xvi . 26 . that is , the Obedience which springs from Faith , as from its Cause and Principle ; And accordingly , Rom. x. 16 . you find that to believe and to obey the Gospel signifies one and the same Thing ; But they have not all obeyed the Gospel , saith he ; for Esaias saith , Lord , who hath believed our report ? that is , who hath believed it , so as to obey it ? So that wheresoever Faith is mentioned singly as the Condition of the Gospel-Covenant , it is apparent it must be understood in the largest Sense , as comprehending that Obedience which is the Effect and Consequence of it . So 1 Joh. v. 1 . Whosoever believeth that Jesus is the Christ , is born of God ; that is , whosevever so believes the Truth of this Proposition as to practise upon it , and govern his Life and Actions according to the Tenour and Direction of it , is truly a Child of God. For he who believes Christ to be the Messias , but continues obstinately disobedient to his Laws , is so far from being truly and really a Child of God , that he thereby becomes ten Times more a Child of the Devil ; for , saith the Apostle , If I have all Faith , and have not Charity , I am nothing ; and Gal. v. 6 . For in Jesus Christ neither Circumcision availeth any thing , nor Vncircumcision , but Faith which worketh by Love ; and if so , then Faith it self is nothing abstracted from this blessed Effect of it , i. e. working by love : For in Gal. vi . 15 . he tells us that Circumcision is nothing , but the new Creature ; by which new Creature he means an obedient Temper and Disposition of Mind , as he plainly tells us , 1 Cor. vii . 19 . Circumcision is nothing , and Vncircumcision is nothing , but the keeping of the Commandments of God. So that by these different Variations of expression it is apparent , that by Faith as significant in the Account of Christ , he always means a working Faith , the Effect of which is the new Creature , or keeping the Commandments of God. And so I have done with the first Thing proposed , which was to shew you what is included in this Condition , whosoever believeth in him , which you see is not to be confined to a bare and naked Belief of him , but must be extended further , even to that whole Course of Obedience which is the natural Effect of such a Belief . So that whosoever believes in him , is as much as if he had said , Whosoever so believes in him , as sincerely and universally to obey him . 2. I proceed now to the next Thing , which was to shew you how good God hath been to us in making the Condition which he hath imposed upon us , so gentle and merciful ; and this will appear if we consider these five Things . 1. That he hath put nothing into this Condition but what is in its own Nature exceeding good for us . 2. That he hath most mercifully proportioned the Whole to the present State and Circumstances of our Nature . 3. That he hath rendred the Whole almost necessarily consequent to our believing in Jesus Christ. 4. That to beget that Belief in us , he hath given us the most plain and convincing Evidence . 5. That to render this Belief operative , he hath engaged himself to assist , actuate , and inliven it by his ow immediate Concurrence . 1. That God hath put nothing into this Condition but what is in its own Nature exceeding good for us . For there is no Precept in all the Gospel but what contains either some effectual Means or apparent Instance of what is morally and eternally Good ; and whatsoever is morally good is naturally so . For the moral Goodness of Things consists in the Fitness and Reasonableness of them , and that which is the moral Good , or Duty of Men consists in doing that which is eternally fit and reasonable for them , considering the Frame and Circumstances of their Natures , and the different Relations wherein they are placed in the World. But now for Men to do what is eternally fit and reasonable , is naturally good for and beneficial to themselves ; because by so doing they perfect and advance their Natures , and accomplish their own Satisfaction and Happiness . For our Reason being that proper Character of our Natures that distinguishes us from all sublunary Beings , and sets us in a Form of Being above them ; the Perfection of our Nature must necessarily consist in being perfectly reasonable ; in having our Vnderstandings informed with the Principles of right Reason , and our Wills and Affections regulated by them ; and when once we are released from the Slaveries of Sense and Passion , and all our Powers are so perfectly subdued to this superior Principle of Reason , as to do every Thing that it commands , and nothing that it forbids , and we chuse and refuse , and love , and hate , and hope , and fear , and delight , according as right Reason directs and dictates ; then , and not till then we are come to the full Stature of perfect Men in Christ Jesus . Now all the Duty of the Gospel being a reasonable Service , as the Apostle calls it , Rom. xii . 1 . the End and Tendency of it must be to habituate us to live according to the Laws of right Reason , which is all one as to advance us to the Perfection of reasonable Beings ; and being once arrived at this , we shall find unspeakable Satisfaction from within our selves , and feel a Heaven of Joys springing up within our own Bosoms . For when once our disjointed Powers are set in Order , and all our Faculties reduced to their natural Subordination , our Nature will be in perfect Rest and Ease , being freed from that unnatural Violence and Oppression under which it now groans , and cured of all those Spasms and Convulsions of Mind which are the inseparable Effects of its Lapse and Degeneracy . And all the Motions of our Wills and Affections being regulated by the eternal Reason of our Minds , with what delightful Relishes and sweet Gusts of Pleasure shall we taste and review our own Actions , they being always such as our best and purest Reason doth approve of with a full and ungainsaying Judgment ? So that God's Commands , you see , being all of them most reasonable must necessarily tend to the Perfection and Happiness of our Nature ; besides , that they generally promote even our sensitive Happiness , our Pleasure , and Profit , and Reputation in this World. Now what a most endearing Instance is this of God's Goodness towards us , that he should make our Benefit the Measure of our Duty , and oblige us to nothing but what is for our good ; that he should so far concern himself in our Happiness , as to impose it upon us under the Penalty of his severest displeasure , and to inforce his Laws with such inviting and such dreadful Sanctions , only to secure us from running away from our own Mercies ? So that to be a Christian , is in Effect nothing else but only to be obliged to be kind to our selves , and bound in Conscience to be happy : Good God , that thou shouldst be so infinitely Zealous of our Welfare as to make the Means of it the only Matter of thy Laws , and to promise such vast Rewards , and denounce such dreadful Punishments against us for no other Reason but only to affright and allure us out of Misery into Happiness ! That thou shouldst hate our Sins so implacably , only because they are our irreconcilable Enemies , and be so infinitely pleased with our Obedience , only because it leads to our endless Bliss and Perfection ! And that it is thus , is so plain and apparent , that we cannot but acknowledge it a most convincing Instance of God's infinite Goodness towards us , 2 ly , That God hath most mercifully proportioned this Condition to the present State and Circumstances of our Naure . He saw very well into what a deplorable Condition humane Nature was reduced , how its Strength was broken , and its Health and Vigor impair'd and decayed ; how its Reason was clouded , and all its Faculties depraved ; how apt it was to be surprized , and to act unadvisedly ; sometimes for Want of Time , sometimes for Want of Order and Distinction in its Thoughts ; how much it was hindred from acting regularly by intervening Accidents , and how it was weakend and determined by the bad Habits and Necessities it had generally contracted : and seeing it reduced to this sad State , he hath most graciously accommodated its Burthen to its Strength , and taken Measure of its Duty by its Ability to discharge it . For though in his Gospel he requires that we should perfect holiness in the fear of God , and be perfect , as our Father in Heaven is perfect , that is , that we should advance to the utmost Degrees and Improvements in Virtue that our Natures are capable of ; yet he requires this of us under such moderate Penalties as are no ways destructive to our eternal Happiness , such as the hiding his Face from us , and other such like paternal Severities and Castigations ; his correcting us with the Rod of temporal Judgments , and abating us in the Degrees of our future Happiness proportionably to our moral Defects and Non-improvements , which Penalties though they are sufficient to quicken our Endeavours , and excite us still to a farther Progress from one Degree of Virtue to another ; yet are they not such as do excommunicate us from Heaven , or disseize us of the Reward of our honest and sincere Obedience . And indeed should God have been severe in marking what we do amiss , and exacted of us under the Penalty of Damnation the utmost Degrees and Improvements that are possible for us to attain , no Flesh would be saved ; it being morally impossible for us in this degenerate State to do always the utmost Good , or avoid the utmost Evil that we are able ; and therefore out of a tender Regard to the Weakness and Infirmity of our Nature , he hath only forbid those Neglects and Miscarriages under this Declaration that they are inconsistent with the Sincerity of our Submission and Obedience to him . But as for our moral Defects and Infirmities and Surprises , though so far as it is in our Power to avoid them , they are truly Sins against the Law of Perfection , and as such we ought to lament , and beg Pardon for them ; yet , Thanks be to a merciful God , we shall only be chastned for them here , that we may not be condemned with the World , as the Apostle expresses it , 1 Cor. xi . 32 . and reap less Happiness in the other World for having sowed less Degrees of good than we might , and ought to have done in this ; as the same Apostle in 2 Cor. ix . 6 . 'T is true indeed , as for wilful Sinners , he hath concluded them ( as it is very reasonable he should ) under the Sentence of eternal Death ; for should he let such go unpunished , he must e'en resign up his Government , and leave the wretched World in a State of Anarchy and Confusion ; but yet to these he hath extended as much Kindness , as was possible for a wise and gracious Governour to do ; for he hath not so irrecoverably concluded them under this direful Sentence , but that still he doth indulge to them the saving Remedy of Repentance , having for the sake of Jesus , and his all-sufficient Propitiation bound himself by Promise to pardon and receive into his Favour every wilful Sinner in the World , if he will but repent of what is past , and amend for the future . Thus to save the miserable World he hath gone to the utmost Borders of what is fit and reasonable , and done as much for us as it was possible for the Justice and Rectitude of his Nature to admit of ; for should he have proceeded any further he must have pardoned impenitent , Sinners which he could not have done without allowing and incouraging their Rebellion : And to pardon an Offendor that persists in his Fault , that is neither sorry for it , nor willing to amend it , is utterly incongruous to all wise Rules of Government , and cannot be practised by any Government either divine or humane without endangering its own Foundations . What then is there beyond this that we can modestly ask , or God wisely grant ? If God had summoned us to his Privy Council in Heaven , and there promised to grant us any Terms of Salvation that we our selves could think fit to propose to him , surely the utmost that any modest Man could have asked would have been only this ; Lord ! Be but so merciful as to consider the Weakness and Infirmity of our Natures so as not to cast us off for every Neglect or Miscarriage that was only possible for us to avoid : And if at any time we should be such Wretches as knowingly and wilfully to Offend thee , be but so gracious as to receive us again into thy Favour whensoever we heartily repent and amend : This is the utmost that we can request at thy Hands , and for this we will praise thee on the bended Knees of our Souls , and adore thy Goodness for ever and ever : Why now all this he hath freely granted us of his own Accord ; and is not this a most amazing Instance of his Goodness , that of his own free Motion he should thus indulge to us the utmost Mitigations that we could have modestly desired , and condescended so far to our Weakness , that without an unpardonable Impudence we cannot desire him to condescend yet further . 3 dly , That he hath rendred the Performance of the whole Condition of our Salvation almost necessarily consequent to our believing in Jesus Christ : For in that Revelation of his Will which he hath made by Jesus Christ he hath pressed the Performance of this Condition upon us with such irresistible Arguments , as must needs prevail wheresoever they are heartily believed and duly considered . What Man can be so stupid as to trample upon Christ's Law , that firmly believes and considers those glorious Rewards it proposes to all that sincerely obey it ? What pleasures of Sin can seduce that Man from his Duty who is firmly persuaded that after a few Moments Obedience he shall swim in Rivers of Pleasures that flow from God's right Hand for evermore ? How can any Man have the Courage to violate the Laws of our Saviour , who heartily believes and considers those direful Punishments which he hath denounced against the Transgressors of them ? And what Evils or Miseries can scare that Man from his Duty , that is chained so fast to it by the Consideration of that Wrath of God which is revealed from Heaven against all Unrighteousness and Ungodliness of Men ? How can any Man love his Sins any longer , that believes and reads that bloody Story of them that is written in the Agony and Passion of the Son of God ? When we consider that he was delivered for our Offences , and that our Sins were the principal Actors of all that woful Tragedy ; that they were these that betrayed , arraigned , and condemned him ; that borrowed the Throats of a barbarous Rabble to cry out Crucify him , Crucify him ; that buffeted and scourged him with the Hands of the rude Soldiers ; that gored his Sides with the Spear , pierced his Temples with the Thorns , rent his sacred Hands and Feet with the Nails that fastned him to the Cross ; how can we believe and consider that our Sins did thus barbarously treat the best Friend we have in the World without being all inflamed with Indignation against them ? Again , how can we reflect upon that dreadful Displeasure God expressed against our Sins in this dismal Example of Sacrificing his own Son for them , without being filled with Horror , and struck into a trembling Agony at the Thought of them ? Once more , How can we be so desperatly fool-hardy as to go on in our Sins , if we believe and consider the Article of the Day of Judgment , wherein we must give an Account of whatsoever we have done in the Flesh whether it be good , or evil , and stand or fall to all Eternity according as we have discharged or neglected this great Condition of our Salvation ? These are such mighty Arguments , as one would think , it were impossible for Men firmly to believe , and yet not be persuaded by them . Thus God in his Mercy and Goodness to us hath furnished the Revelation of his Son with such prevalent Motives , that our believing in him almost necessarily draws after it the Performance of the whole condition of our Salvation ; for upon our believing in Jesus , and considering his Proposals , we are compassed round about with so many puissant Reasons to submit our selves to his Laws , as ( one would think ) all the Temptations of the Devil and the World are not able to resist . So careful hath God been to secure us from Sin and Misery , that knowing the Force of our natural Reason to be so weak to secure us , he hath sent us down these fresh Auxiliaries from Heaven , by whose Assistance , if we do but trust to and imploy them , we may easily repulse all the Temptations of Sin , and fight our Way through all the Difficulties of our Duty . For this is the Victory , saith the Apostle , by which we overcome the World , even our Faith , 1 John v. 4 . which Words are urged by him as an Instance of the Easiness and Gentleness of our Obedience to the Gospel , which is the Condition of our Salvation ; for v. 3 . saith he , this is the love of God , that we keep his Commandments , and his Commandments are not grievous . Well , but how doth this appear ? Why saith he , for every one that is born of God overcometh the World , and this is the Victory that overcometh the World , even our Faith. For who is he that overcometh the World , but he that believeth that Jesus is the Son of God , v. 5 . So that he proves the easiness of the Gospel Commands by this Argument , that the keeping them depends upon that Faith by which we believe Jesus to be the Son of God. By this means therefore God hath mercifully rendred the Condition of our Salvation easie to us by rendring the Performance of it so necessarily consequent to our believing in Jesus ; in which how good he hath been to us will evidently appear , if we consider . 4 thly , That to beget this Belief in us he hath given us the most plain and convincing Evidence ; viz. the Evidence of those miraculous Works wherewith he accompanied the Ministry of our Saviour and his Apostles , and sealed and confirmed it to the World ; which of all Kinds of Evidence is the most apt to convince , and persuade the World of the Truth of any divine Revelation ; for this Kind of Evidence appeals to Mens Senses , and is such an Argument as they may see and touch and handle ; and Men are generally apt to give more Credit to their own Senses than to the clearest Inferences and Deductions of Reason . And indeed the Generality of Men are hardly capable of any other Notices of Things but what are immediatly impressed upon them by the Objects of their Sense ; for they have not Skill enough to compare simple Terms so exactly with one another as to compound them into true Propositions , and then to infer from every such Proposition its natural Consequents and Deductions . These are Things that require a great deal more Art and Leisure , than Mens Educations and Affairs will ordinarily afford them . But Miracles are Things that are obvious to Mens Senses , and from them to infer a divine Commission in the Person that works them , is not only possible but very easie to the most vulgar Understanding . For Miracles being the visible Effects of a divine Power cannot be supposed to be wrought by any but Persons that are divinely commissionated , and he that shews me an immediate Effect of God's Power gives me that in Token that he came from God. So that the Argument of Miracles , you see , is the most plain and intelligible of all others ; and as it is so , it is the most powerful to convince and persuade Men. For whereas had our Saviour proved his Doctrins in a Way of rational Discourse and Inference , he must have proved them all singly and apart by distinct and different Arguments , which would have been so tedious that the Vulgar would never have Leisure enough to attend them , nor yet Capacity enough to retain them ; but by this Argument of Miracles he proved them all at once , because his Miracles were a Token that the God of Truth did approve his Doctrin ; and it cannot be supposed that the God of Truth would have so visibly approved of his Doctrin in the Gross , had any Part or Proposition of it been false and erroneous . Thus God out of his infinite Goodness hath not only revealed his everlasting Gospel to us , but hath also taken the most effectual Course to convince and persuade us of the Truth of it . He hath set his own Almighty Power at Work to still the Seas , and raise the Dead , to cure the Blind and Lame and Diseased , to change and vary the Course and Order of his Creation , and all this for no other Purpose but to persuade Mankind of the Truth of those glad Tidings which he revealed from Heaven to them by his own Son. And as he hath given us the best Evidences to convince us of the Truth of his Gospel , so he hath taken the most effectual Course , to continue and perpetuate it to the World. For first , he raised up sundry Eye-witnesses who conversed with our Saviour , and beheld his Miracles , and after they had seen him risen from the Dead , and ascended up into Heaven , did openly publish and testify them to the World , and finally confirmed and ratified their Testimony by laying down their Lives for it ; which was as high a Confirmation as could possibly have been given of the Truth of it . But lest after all , the World should suspect them , God also furnished them with the Gift of Miracles , and continued that Gift as an Heirlome to their Successors for Three Hundred Years together ; that so as the Testimony of the first Eye-witnesses was confirmed not only by their Martyrdoms , but by their Miracles also ; so it might still be handed down from them through the successive Generations in the same infallible manner till it was spread over all the World , and needed no farther Martyrdoms , or Miracles to confirm it . O blessed God! What care hast thou taken , first to provide , and then to secure the Evidences of our holy Religion , that all Generations might have sufficient Motives of Credibility ; and that Mankind might still have abundant Reason to believe in thy Son to the End of the World , when they shall see him come down from Heaven to Judgment ? How easie therefore hath God rendred the Condition of our Salvation to us , when he hath not only rendred the Performance of it so necessarily consequent to our believing in Jesus , but also to beget this Belief , in us hath given us such abundant Evidence ? How can we sufficiently admire and adore his Goodness that hath been so infinitely solicitous to secure our Happiness , and hath so contrived Things that we cannot heartily believe his Gospel and not be persuaded by it to comply with the Terms of our Salvation ; nor yet impartially consider the Evidence of his Gospel , and not heartily believe it ? And yet as if all this were not enough , 5 thly , And lastly , to render this Belief operative and effectual , he hath engaged himself to assist , actuate , and enliven it by his own immediate Concurrence . Provided we use our own honest Endeavour he hath assured us again and again that he will give his Holy Spirit to every one that asks ; that he will work in us to will and to do , if we will but take care to work out our own Salvation with fear and trembling ; and that to him that hath , i. e. makes an honest Improvement of that Strength that he hath , it shall be given , and he shall have more abundantly . So that though one would have thought he had done sufficiently for us before in giving us such abundant Evidence to beget in us an hearty Belief of his Gospel , and such prevalent Motives to persuade us to submit to it , and comply with his gracious Proposals ; yet such was his Goodness to us , such his importunate Care of our Welfare , that he could not stop here , nor think that yet he had done enough for us till by an irrepealable Promise he had obliged himself to us to co-operate with us , and by the immediate Influences of his Grace to bless and succeed our honest Endeavours . So that we can no sooner attempt our own Restauration , no sooner set our selves in the way to our Happiness , but the good God is immediately present with us , exciting our Fath , fixing our Consideration , animating and encouraging our poor Endeavours , and supplying us with all manner of Grace and Assistance that our State and Necessities require . Nay , and many and many a Time , while we are Sleeping on in our wretched sinful Security , he comes in Pity to visit us , and ever and anon suggests good Thoughts to our Minds to rouse and awake us out of those fatal Slumbers , to enliven our Faith , and call up our Consideration ; nay , and oftentimes he doth so urge , and second , and repeat those Thoughts to us , that by being so haunted with their Importunities , we are forced to fix our Minds on them whether we will or no. And though we like ungrateful Wretches do many times stifle his good Motions , and turn a deaf Ear to his Calls and gracious Invitations to Happiness ; yet doth he not presently give over , but whilst we are running away from him , we hear a Voice behind us calling after us to return ; and though we still run on , yet still he follows us with his Importunities through the whole Course of our sinful Life , till either he hath brought us back , or we have run our selves past all Hope of Recovery . These are Things , I dare say , that every Man in the World , one Time or other , hath had sensible Experience of . And is not this a strange Condescention of Goodness to see the God of Heaven and Earth thus courting and wooing a Company of impotent Rebels to lay down their Arms , and accept his Grace and his everlasting Preferments ? And though they reject his Motions , and stop their Ears to those still Whispers of his that secretly invade their Souls ; yet to consider how he still solicits and importunes them , as if he would take no Denyal , and were resolved not to let them alone till he had persuaded them to be happy ; O good God! what prodigious Stories of Love are these ? What strange amazing Condescentions to thy wretched undeserving Creatures ? And now after all this what can the Lord our God do more for us that is consistent either with his own Wisdom , or with the Freedom of our Natures ? He hath done all that can be done to draw us to Heaven , and if that will not do , it is by no Means fit that he should drag us thither ; since it would be a most mean unreasonable Condescention in him to force us to be happy when we are unwilling to accept it , and to prostitute the Reward of Piety and Virtue to those that scorn , and reject it . And now to conclude this Argument ; from hence I infer how monstrously ungrateful those Persons are who complain of the Difficulty and Burthensomeness of this gentle and merciful Condition of our Salvation : When in so many Instances it is apparent how merciful God hath been in imposing such a Condition upon us . In the Name of God what would you have Sirs , would you have Heaven drop into your Mouths , while you lie still and do nothing ? Or can you think it is fit that so vast a Reward should be prostituted to the lazy Wishes of such Drones and Sluggards , as do not think it worth the labouring for ? That those golden Fruits should hang down from Heaven to us on an overladen Bow , to be cropt by every idle Wanton Hand , that will stretch forth it self to take and eat it ? Surely no reasonable Creature can be so senseless , as to entertain such a wild and fond Conceit . Well then , would you have God admit of such a Condition of Salvation , as includes in it a Licence to enjoy your Lusts , and gives you Liberty to be as wicked as you please ? But alas ! if God should be so fond of your Salvation as to offer Violence to his own Nature and Government , by yielding to your Sins , and granting you a free Dispensation to enjoy them ; yet it is impossible in the Nature of the Thing ; because your Salvation will not consist with it . For to be saved from Misery whilst we are let alone to enjoy our Sins is a Contradiction , and so not the Object of any Power , no not of Omnipotence it self . For Sin it self is the greatest Misery that human Nature is liable to ; 't is this that convulses all its Faculties , that racks and stretches them out of Joint , and distorts them into an unnatural Figure and Position ; 't is this that makes us our own Reverse , transposes our Head with our Feet , and makes our Reason truckle to our Sense ; our intellectual Faculties that were made to govern , to serve those brutish Passions and Appetites which Nature designed to be their Vassals ; which is such a barbarous Violence to the very Frame and Constitution of our Nature , as will , whensoever we recover out of our lethargick Stupidity , be as sensibly dolorous to our Souls , as Racks , or Wheels , or Catasta's to our Bodies . So that for God to save us from Misery whilst he suffers us to continue in our Sins , is altogether as impossible as it is to save us from burning , whilst he suffers us to continue weltring in the Flames of Fire ; and to make us well in Sickness , or easie in Diseases are not more repugnant to the Nature of Things , than 't is to make us happy in our Sins ; and yet this is the only Matter we complain of , that God will not allow us a free Dispensation to be wicked in that which is the Condition of our Salvation . O blessed God! How is it possible thou shouldst ever please such froward , peevish , and ungrateful Creatures , who will never be satisfied unless thou performest Impossibilities , and makest Contradictions to be true for their sakes ? For shame therefore let us no longer complain , that the Condition of our Salvation is too hard and rigorous ; but since God hath been pleased to condescend so low to us , as to indulge us whatsoever is consistent with our Salvation , let us admire and adore his Goodness , and with our Souls inflamed with Love and Gratitude to him , chearfully undertake what he hath so mercifully enjoyned us . JOHN III. 16 . — That whosoever believeth in him , should not perish , but have everlasting Life . I Am now upon the latter Part of this Text , that whosoever believeth in him , &c. In which there are two great Instances of God's Goodness to us : First , his imposing upon us such a gentle and merciful Condition , that whosoever believeth in him : Secondly , his proposing to us so vast a Reward upon the Performance of it ; should not perish , but have everlasting Life . The first of these I have handled already , and now I proceed to the second , viz. the vast Reward he hath proposed to us upon the Performance of this merciful Condition . And in this you have First , the negative Part of it , that whosoever believeth in him , might not perish . Secondly , the positive One , but have everlasting Life , I. I begin with the first of these , that whosoever believeth in him , might not perish . In prosecution of which Argument I shall do these three Things ; 1. Shew you what is meant by perishing here . 2. By what Right we were concerned in , and obliged to it . 3. What unspeakable Goodness God hath discovered to us in freeing and absolving us from this Obligation . 1. What is meant by perishing here , or not perishing ? That whosoever believeth in him , should not perish , that is , that whosoever believes in him might be pardoned , or absolved from the obligation of perishing for ever , to which his Sins have rendred him justly liable . For that by this Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he should not perish , or be destroyed , is not meant the Annihilation or Destruction of our Beings , as the Socinians and some others imagin , is evident by its being opposed to everlasting Life , which , as I shall shew you hereafter , doth not denote our mere Continuance in Life and Being for ever , but our Continuance in a most blissful and happy Life for ever ; and consequently the Destruction that is here opposed to it must not denote our eternal Discontinuance to be and live , but our living most wretchedly and miserably for ever . And indeed wheresoever Death , or Destruction is spoken of in Opposition to eternal Life , this is apparently the Sense of it . So Rom. vi . 23 . The wages of Sin is death , but the Gift of God is eternal Life through Jesus Christ our Lord. Now that by Death here is understood a State of endless Misery and Suffering , in Opposition to that State of endless Happiness which eternal Life implies , is evident ; because he cannot mean the first Death , which consists in the Separation of the Soul from the Body ; for though this were originally the Wages of Sin , yet in it self it is not so now , but the necessary Condition of our Nature ; for whether we Sin or no , we must undergo it , being obliged to it by the irreversible Decree of our Maker . But the Death here spoken of is the Effect of our own personal Sin , without which we are not liable to it , as you may plainly see v. 21. What fruit had ye then in those things , ( i. e. those Sins ) whereof ye are now ashamed ? For the end of those things , or Sins , is Death . Wherefore since it cannot be meant of the first , it must be meant of the second Death , which St. John makes mention of Rev. 2.11 . He that overcometh , shall not be hurt of the second Death . And what that is , the same Author tells you Rev. 20.14 . And death and hell were cast into the lake of fire : This is the second Death ; that is , this Lake of Fire , or the Torments and Miseries which condemned Sinners endure in it , is the second Death ; for so he explains himself v. 10. And the Devil that deceived them , was cast into the Lake of Fire and Brimstone , where the Beast and the false Prophet are , and shall be tormented Day and Night for ever and ever . And this is that Death which is opposed to the immortal Rewards of the Blessed , as you may see Rev. 21.7 , 8. He that overcometh shall inherit all things , that is , all those immortal Recompences which God has prepared for virtuous Souls . But the fearful and unbelieving , &c. shall have their part in the Lake which burneth with Fire and Brimstrone : Which is the second Death . And as Death , when opposed to eternal Life , denotes a State of endless and continued Misery , so doth Destruction also . So Mat. 7.13 , 14. Broad is the way that leadeth to Destruction . Narrow is the way which leadeth unto Life : By the later of which it is granted on all hands he means Life eternal ; and that by Destruction he means a State of endless Misery , is evident from Matth. 10.28 . but fear him which is able to destroy both Soul and Body in Hell ; which according to St. John's Exposition , Rev. 20.10 . is to torment them Day and Night for ever and ever . And this destroying in Hell our Saviour elsewhere expresses by casting into Hell , into the fire that never shall be quenched ; where their worm dieth not , and the fire is not quenched ; which is as plain a Description of an endless State of Misery as Words can express ; for how is it possible that Annihilation should signify either a Fire that never goes out , or a Worm that never dies : So also , 2 Thess. 1.9 . who shall be punished with everlasting destruction from the presence of the Lord , meaning the wicked Persecuters at Christ's coming to Judgment . Now that by that everlasting Destruction he means a State of endless Suffering and Torment is evident , if we consider the Description which our Saviour gives of that Punishment to which the Wicked shall be sentenced at the last Day ; Go ye cursed , saith he , into everlasting Fire , Matth. 25.41 . And lest we should fancy that 't is the Fire only that is eternal , but not the Punishment , v. 46. of that Chap. And these , saith he , shall go away into everlasting Punishment : but the Righteous into Life eternal . And that they do actually exist in this Fire , and continue in the Torment of it is evident by those Actions that are therein attributed to them , such as weeping and wailing and gnashing of Teeth , Matth. 13.42 , 50 ; which Actions are plain Indications not only of their subsisting in this everlasting Fire , but of the extream Horror and Anguish they shall therein endure . And as this Fire is said to be everlasting , so the Everlastingness of it is described so as to exclude all Limits , and prescind from all Determinations . For Fire must be extinguished e're it can cease to burn , and therefore that which cannot be extinguished can never end ; but such is that Fire whereunto the Wicked are condemned at the Day of Judgment ; so Matth. 3.12 . whose fan is in his hand ; — but he will burn up the chaff with unquenchable Fire . And that the Sufferers shall be no more extinguished than the Fire that burns them , is evident from Rev. 14.11 . And the smoke of their torment ascendeth up for ever and ever . And they have no rest day nor night . And how can the smoke of this Fire be said to be the smoke of their torment ascending up for ever and ever , unless they exist in it for ever and ever ; especially considering what follows immediately after , they have no rest day nor night ? Which Expression is the same with that by which the same Author signifies the eternal Happiness of good Men ; so Rev. 4.8 . They rest not day and night , saying , holy , holy ▪ holy ; and Rev. 7.15 . The are before the Throne of God , and serve him day and night in his Temple . And if Day and Night here , when applied to the State of Heaven , denotes the continued blisful Employment of happy Souls there forever ; then for the same Reason , when 't is applied to the State of Hell , it must denote the continued Miseries of the Damned there forever . Well then , if the Fire of Hell be everlasting , yea if it be so absolutely everlasting as that it is unquenchable ; and if those that are cast into it shall be tormented for ever and ever , all which the Scripture doth directly teach ; then it necessarily follows , that the Wicked must subsist in their Miseries for ever , and be co-eternal with the Flames that torment them . The Reason therefore why that future Punishment to which our Sins do consign and oblige us , is called by the Name of Destruction , Perdition , and Death , is not because it puts a final Period either to our Being or Subsistence , as some fondly Dream ; but because it forever separates and disjoyns us from God , who is the better and the nobler Life of Man , and from all those sweet Perceptions of Comfort and Pleasure , of which Life is the Principle . And there is no Language , Phrases , or Expressions can be supposed to patronize a contrary Opinion , since the same Scriptures which say that the Wicked shall be destroyed , and perish , and die , say also that they shall be tormented with never-dying Pains , as they plainly and frequently do . This I have the longer insisted upon ; because it is a very dangerous Thing for Men to be deceived in this Matter , not to know the worst of the Consequents of their own Follies , but to expect an easier and a shorter Hell than ever they are like to find . And so I have done with the first Thing proposed , viz. what is here meant by perishing , and proved to you at large that hereby is meant living miserably forever . 2 dly . I proceed now to the next Thing proposed , viz. how we came to be concerned in , and obliged to this dreadful Penalty ? To which I answer , that originally we were hereunto obliged by the Law of our Nature ; for Man being naturally an immortal Creature , must necessarily be forever liable to the natural Effects of his own Actions ; and therefore since Misery is the natural Effect of sinful Actions , if we continue Sinners forever , we must necessarily continue miserable forever ; And if God should have inflicted no other Miseries upon wicked Souls when they are separated from their Bodies than what are necessarily consequent to their own Wickedness , these would be an Hell of insufferable Torment to them . So that from the very Immortality of our Natures we are capable of everlasting Perseverance in Sin , and from our everlasting Perseverance in Sin we are fatally damned to evelasting Misery . And as by the Law of our Natures we are thus bound over to eternal Punishment , so are we also by the positive Sentence and Determination of God , who hath not only obliged us to obey him under the Penalty of enduring forever the Miseries that are naturally appendent to our Sins , but hath added thereunto all those positive Torments which the Lake of Fire and Brimstone , and the Horrors of outer Darkness do imply : For so in his Word he hath plainly declared to us that if after he hath tryed us to the utmost , we will not be reclaimed , but are so desperate as to proceed in our Wickedness maugre all the Arts and Methods he can use to reduce us , he will at last shut us up in a State of endless and irreversible Torment . And this is no more than what he might very justly and rightfully do ; for he being the Supream Law-giver of the World , hath an immutable Right to enforce his Laws with such Penalties as are sufficient to secure them from being violated by his Subjects ; for otherwise he would be defective in his Power of Legislation ; for how could he have sufficient Power to make Laws , if he had not Right to enforce them with sufficient Penalties ? But we that are his Subjects being so apt to offend , and so extreamly liable to Temptations thereunto , no less Penalty could be sufficient to secure our Obedience than that which is eternal ; for which Reason he hath enforced his Laws with the Threatning of it . And if God thought no less than the Threatning of eternal Punishment necessary to deter Men from their Sins , what less than the Execution of that Threat can be sufficient to render them Examples of his Severity against it ? For Threats without Execution are but mere Scare-crows ; and it is highly unreasonable for us to be afraid of any Threat , which we have Reason to conclude shall never be executed upon us . Wherefore , since the Sovereign Lord and Governour of the World hath in himself an unalienable Right to enforce his own Laws by what Penalties he pleases , and since to enforce them in the highest Degree he hath established them under the Penalty of eternal Torment ; it is no less reasonable for him to execute this Penalty than it was to threaten and denounce it ; otherwise his Threats will be altogether insignificant . For the End of legal Threats is to terrify the Subject from Disobedience ; but since we are assured that God will do nothing but what is just and reasonable , why should we be terrified at any Threats of his , which he cannot as reasonably inflict as denounce against us ? Nor is it any Blemish to the divine Goodness , that he hath threatned such an heavy Punishment against those that transgress his Laws ; for since he hath injoyned us nothing but what is for our good , and tends to our Happiness ; and since the End of his Threats is to oblige us to observe his Injunctions ; it hence necessarily follows , that the more terrible his Threatnings are , the more he obliges us by them to pursue our own Happiness . And certainly for God to lay his Creatures under the strongest Obligations to be happy , is so far from being a Blemish to his Goodness that it is a most glorious Expression of it ; and if we will be so obstinate as to incur that direful Penalty under which he hath obliged us to be happy , it is but just and reasonable that he should inflict it upon us , and make us feel forever the rueful Effects of our own Folly and Madness . Wherefore since we had all broken his Laws , and wilfully rendered our selves guilty before him , we thereby became most justly obnoxious to this most dreadful Penalty of perishing forever . And thus you see by what Right we were concerned in , and obliged to this Penalty . 3 dly , I now proceed to the third , and Last Thing proposed , which is to shew you the unspeakble Goodness that God hath expressed to us in that Way and Method which he hath prescribed to release us from this Obligation of perishing forever . For the Way and Method prescribed by him is this , to send his own most blessed Son to suffer in our Stead , that so we repenting of our Sins and forsaking them , might upon the Account of his Sufferings be released from this Obligation to eternal Punishment . And hence Christ is said to put away Sin by the Sacrifice of himself , Heb. ix . 26 . that is , to make Expiation for it , even as the Jewish High Priest did by those Sacrifices which he offered . And accordingly , Col. i. 14 . it is said , that in him we have Redemption through his Blood , even the forgiveness of Sins ; that is , upon Condition we heartily and sincerely repent of them . For , if we walk in the light , saith the Apostle , as he is in the light ; that is , if we forsake our Sins , and become pure as he is pure , and holy as he is holy ; we have fellowship one with another , and the blood of Jesus Christ cleanseth us from all Sin. This therefore being the Way and Method which God hath prescribed to release us from the Obligation to eternal Punishment , what an unspeakable Love and Goodness he hath herein expressed to us will evidently appear by the Consideration of these four Things . 1. His admitting of another to suffer in our Stead . 2. His exacting such a Suffering for the Price of our Pardon , as was most effectual to secure us from sinning again . 3. His consenting that his own Son should submit to this Suffering . 4. His chusing to grant Pardon to us upon his Suffering as a Sacrifice for our Sins . 1. One very great Instance of God's Love and Goodness to us in this Method of Pardon is his admitting of another to suffer in our Stead . Had he been pleased , he might have exacted the Punishment of the Criminals , and made the Offenders smart forever in their own Persons ; yea , and this he might have justly done notwithstanding the best Reason they could render him to the contrary . For the best Reason a Sinner can render why he should not be punished , is his hearty Repentance ; for next to being perfectly innocent , the best Thing we can do , is to reform when we have done amiss ; but yet this doth not at all diminish the Guilt and Demerit of our past Transgressions . For Repentance doth not at all alter the Nature of the Act , nor make it less evil , nor less deserving of Punishment ; and therefore since the Act it self obliges us to Punishment , our Repentance of it doth no way cancel the Obligation . 'T is true , God might if he had pleased , have pardoned us upon our Repentance without any other Reason or Motive ; but it is certain , that Repentance is not a sufficient Reason to move him to declare a Promise of Pardon to a sinful World , it being no way consistent with the Safety either of divine or humane Governments , so far to encourage Offenders as to indemnify them universally by a publick and standing Declaration merely upon their future Repentance and Amendment ; because by such a Declaration they must let loose the Reigns to all manner of Licentiousness . For if Subjects are now so prone to transgress when they have so much Reason to expect a severe Punishment for it , how much more prone would they be , were their Governours so easie as to assure them beforehand that the Punishment due to their Crimes should be immediately remitted upon their unfeigned Repentance ? Wherefore , since our Repentance is no sufficient Reason to oblige God to pardon us , and much less to move him to make a Promise of Pardon to us ; and since this is the best Reason that we can offer in our Behalf , to move him thereunto ; it hence necessarily follows , that if he had pleased , when once we had broken his Laws , he might have justly executed upon us that eternal Punishment which he had threatned , notwithstanding all we could have done to move him to the contrary . But such is his inexpressible Goodness towards us , that to put himself into a Capacity of pardoning penitent Sinners with Safety to his Government , and of making a publick Grant of Pardon and Indemnity to them , thereby to encourage them to repent , he hath graciously admited another Person to suffer in our Stead ; that so neither their Persons might be ruined , nor yet their Sins be unpunished , and that he might sufficiently express to them his Severity against their Sins without exposing them to the eternal Smart of it . For though the Suffering of this Person , as I shall shew you by and by , was a sufficient Reason to move God to forgive us upon our unfeigned Repentance , yet it was no such Reason as did necessarily oblige him thereunto ; for if he had pleased he might have righteously exacted our Punishment at our own Hands , and made us forever rue for our own Folly and Madness ; but such was his Goodness towards us , that for the Sufferings of the Innocent he hath mercifully acquitted the Punishment due to Offenders , and so scourged our Sins upon the Back of our Saviour ; for though he suffered for us , yet we suffered not in him , our Persons were not at all damnified by those bitter Agonies which he endured for our Sins ; so that to a wonder of Mercy they have been so severely punished as 't is fit they should , and yet we who were the Authors of them never felt the Smart . Blessed God! How merciful hast thou been to thy Creatures , that hast thus found out a Way to distinguish the Sin from the Sinner , and so to punish the one , as to let the other escape ? For by his gracious Admission , Christ hath once suffered for Sins , the just for the unjust , that he might bring us to God , 1 Pet. iii 18. 2 ly , Another Instance of God's Love and Goodness to us in this Method of Pardon , is his exacting such a Suffering for the Price of our Pardon as is most effectual to secure us from sinning again , which is a plain Instance of the mighty Care he hath taken to pardon us in such a way as might be most for our future Security . For it would have been no way proper for the wise Governour of the World to grant a general Pardon to Offenders without some sufficient Reason moving him thereunto . Now that Repentance which is the best Reason we can offer him is not sufficient , I have already shewed you , because it is not sufficient to secure his Government , in the good Management whereof the Welfare of all his Subjects is involved . For his Laws requiring nothing but what is for our good , 't is truly our Interest to be kept under a strict Obedience to them ; so that should he pardon us upon any Reason that is not sufficient to secure his Government and our Obedience , it would be a publick Nuisance and Damage to Mankind ; and consequently the greater the Reason is that moves him to pardon us what is past , and the more it enforces our Obedience for the future , the greater is the Goodness which he expresses in pardoning us , and the more it conduces to our Welfare and Happiness . But now upon what higher Motive could he have made a Grant of Pardon to us than upon the most meritorious Sufferings of his own Son for us ? For since nothing that we could do was a sufficient Reason to move him to promise to us the Forgiveness of our Sins , it was requisite that something more should be done for us by some other Person , and the greatest Thing that any other Person could do for us to move God to forgive us , was to suffer in our Stead ; because hereby not only a publick Acknowledgement is made of what we have deserved for our Sins , but something of the Punishment due to them is paid as a publick Satisfaction to the Law. So that if God pardons us upon such a Reason , he doth by the same Act express his most tender Mercy to us , and his implacable Severity against our Sins ; for by pardoning us upon the Sufferings of another in our Stead , he expresses his hearty Good-Will to us , and openly signifies how unwilling he is to ruin us . But then by exacting the Sufferings of another in our Stead , before he will be induced to grant a Pardon to us , he manifests to us how implacably he hates our Sins , and how inexorably severe he is against them . But then if he pardon us upon this Reason of anothers suffering in our Stead , then the greater and more excellent the Person is that suffers for us , the greater Reason he hath to forgive us upon it . For such as the Person is that suffers , such is the Moment and Value of his Suffering ; because the End of all such vicarious Punishments being only this , to give such an Example of the Severity of Governours against Offenders , as may be sufficient to vindicate the Honour of the Law , and secure the Obedience of the Subject ; the Value of his Suffering , who thus suffers for us must consist in this , that it is a more or less exemplary Signification of the Severity of the Lawgiver against our Sins for which he suffers ; and doubtless it would be a higher Signification of God's Severity against our Sins not to pardon us but upon the Sufferings of an innocent Angel , than not to pardon us but upon the Sufferings of an innocent Man. What a most exemplary Signification then is this of his Severity against our Sins , that he would not pardon us but upon the Sufferings of his own most innocent Son ; who being the greatest Person in all the Creation , did by his suffering in our Stead exhibit the greatest Instance of God's Severity against our Sins that could possibly have been given by any Person whatsoever that was capable of suffering for us ? So that his suffering in our Stead was apparently the best and highest Reason that could possibly have been given to move God to pardon us , and consequently his pardoning us in such a Way and upon such a Reason is a most glorious Instance of his Goodness towards us , and of that tender Regard he hath of our Welfare . For now in the very Method of his pardoning us what is past , he hath taken a most effectual Course to secure our Obedience for the future , that very Reason that moved him to pardon us being the greatest Reason that can be urged to terrify us from sinning again . For what Consideration is there that can fill us with greater Horror against our Sins than this , that the Guilt of them is so great and heinous that the most merciful Father would never have forgiven them , had not his own most glorious Son suffered for them in our Stead ? And indeed had not God thus provided for the securing of our Obedience in the very Method of his Pardon , his Grace in pardoning us would have been very insignificant ; for our Welfare and Happiness being all bound up in our Obedience , our Pardon without this could not have secured us from being miserable . So that if in the Method of his Pardon he had not so manifested his Severity against our Sins as to discourage us sufficiently from sinning again , his very Mercy and Compassion would have proved destructive to us ; because it would have encouraged us to Sin on , and thereby to make our selves miserable . For Sin and Misery are so inseparably interwoven , that all the Pardon God can give us while we continue in our Sins is not sufficient to prevent our being miserable ; but such hath been his Goodness towards us , such his Care to prevent our Sin and Misery , as that in the very Reason that moves him to pardon us , for what is past , he gives us a most terrible warning not to Sin again . For he that can behold such a dreadful Spectacle as the Son of God dying for Sin , and yet Sin on , is a valiant Sinner indeed , and may with the same Courage follow his Lusts into the Flames of Hell. So careful hath the good God been to plot and contrive for the Welfare of his Creatures , that he would not so much as pardon them when they had offended him , but in such a Way as was most for their Security and Good. 3 dly , His consenting that his own Son should submit himself to this Suffering , is another great Instance of his Goodness towards us in this method of pardoning us . That he should not only admit of a Sacrifice to bear our Transgressions and suffer in our Stead , but that himself should provide one for us , and such a one too as his own most dear and precious Son , is such a Miracle of Love and Goodness as the whole Creation cannot parallel . For though Mankind had provoked him to that Height that none but a God of infinite Patience could have born it , yet such was his Unwillingness to inflict that direful Punishment upon them which he had justly threatned , and they had justly deserved , that notwithstanding all their Demerits he was still vehemently inclined to be propitious to them . But then how to save them , and at the same Time so to manifest his Severity against their Sins as was needful to preserve the Authority and Honour of his Laws that had threatned Destruction to them , was the great Difficulty ; for should he have wholly omitted the Punishment , he would have very much undervalued the Authority of his Laws in the Esteem of his Subjects , the main security of their Authority being the Punishment annexed to them ; but on the contrary should he have exacted the utmost of the Punishment , he must have destroyed the whole Race of Men , we being all Offenders in his Sight . In this Extremity therefore , that he might pardon such a World of Sinners with safety to his Government , it was highly necessary for him to exhibit to the World some dreadful Example of his Severity against them , such as might be sufficient to prevent Offenders from taking any Encouragement from his pardoning them to offend again . But to make a Sinner such a great Example of his Severity against the Sins of others was impossible , because his own Sins may deserve the utmost Severity that God can inflict upon him ; and therefore among our selves who were all Sinners there was no Person could be found fit to be made such an Example of his Severity against the Sins of the whole World. And if an innocent Angel should have freely offered up himself to bear our Punishment , and Suffer in our Stead , his Suffering in our Room would not have so sufficiently expressed Gods Severity against the Sins of a whole World of Sinners , as was convenient ; for what great Severity would it have been to have exacted the suffering of one innocent Angel , in lieu of that eternal Punishment that was due to a whole World of Men ? Wherefore it being highly convenient , that the Dignity of the Person who suffered for us should be such as might render his Suffering in some Degree proportionable to the Punishment due to our Sins , that so his Suffering in our stead might be as exemplary to the World , as if we our selves had suffered to the utmost of our Desert , and there being no Creature of that Dignity either in Heaven or Earth ; in this Extremity , the eternal Son of God himself interposes , and freely offers to unite himself to our Natures , and therein to suffer in our Stead , upon Condition that on our unfeigned Repentance and Amendment a free Charter of Pardon might be granted for all our past Provocations . So that now an Expedient being proposed by which God might both pardon our Sins , and sufficiently manifest his Severity against them , to secure the Authority of his Laws , and deter us from sinning again ; though he saw how dear an Expedient it would prove , that it would cost him the most precious Blood of his own Son ; yet such was his tender Pity towards us , so great his Unwillingness to ruin us forever , that he freely complyed with the Motion , and consented that his Son should be sacrificed for the Sins of the World. And hence it is said , that he spared not his own Son , but delivered him up for us all , Rom. viii . 32 . And the Reason why he deliverd him up , as he tells us , v. 3 . of the same Chapter , was to condemn Sin in the Flesh , that is , to pronounce in the Suffering of his own Son for it , what a dreadful Punishment it deserved , and how much his Soul was incensed against it , that would not pardon it without such a mighty Propitiation . How inexpressibly gracious therefore hath God been to us , that when for the securing the Authority of his Laws it was so necessary to condemn our Sins , rather than condemn them in our own personal Punishment , he should chuse to condemn them in the sufferings of his own Son ? It was a great Instance of his Goodness towards us to admit of another to suffer for us , in our stead ; but to admit of his own Son , who is the Darling of Heaven and the Delight of his Soul , and not only so , but freely to give and deliver him up for us , and amidst all the yearnings of his fatherly Bowels towards him , not to spare his precious Life when it was to be made the Price of our Redemption , is such a Miracle of Love as transcends all Hyperboles . 4 ly and lastly , his choosing to grant Pardon to us upon the Sufferings of his Son as a Sacrifice for our Sins , is also another great Instance of his Goodness to us in this Way of pardoning us . For the End of granting Pardon to Sinners upon their Repentance being to encourage them to repent , it was highly convenient to grant it to them in such a Way and upon such Reason , as might most effectually assure them thereof . And considering what was the general Persuasion of Mankind in this Matter , there was no such effectual Way to secure them of Pardon upon their Repentance , as this of granting Pardon to them upon the Motive of a Sacrifice for their Sins . For however it came to pass I know not , but it was a Principle generally received by Men of all Nations and Religions , that to appease the incensed Divinity it was necessary ; First , that some Sacrifice should be made to him for their Sins , and then that some high Favourite of his should intercede with him in their Be - ; half ; upon which were founded those two great Rights of Propitiatory Sacrifices , and worshiping of Demons , which made up a great Part of all the Heathenish Religions in the World. For as for Propitiatory Sacrifices , they were generally used not only by the barbarous , but by the most civiliz'd Heathens ; which Sacrifices they devoted unto God to be their Proxies in Punishment , to undergo the Punishment that was due to them for their own Sins . And hence is that of the antient Poet , Cum sis ipse nocens , moritur cur Victima pro te ? — When thou thy self art the Offender , for what Reason should the Victim die for thee ? And Porphery tells us that the first Rise of the Sacrifice of Animals was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certain Occasions requiring that a Soul , should be offered up for a Soul , that is , the Life of a Beast for the Life of a Man ; for it was the constant Opinion that the more worthy the Sacrifice which they offered , the more effectual it was to appease their offended Divinities . And hence in many Places , the ordinary Sacrifice of Attonement which they offered , was the Lives of Men ; and though this indeed was most used in the most barbarous Countries , yet in Cases of great Danger and Extremity the Greeks and Romans , themselves did frequently Sacrifice humane Lives to their Gods ; for so it is recorded of the Romans , that when their City was in great Danger of being taken by Hanibal , they sacrificed a Man to their Tutelar God : And Servius tells us of the Massilians , that in Time of Pestilence one of the poorer sort was wont to offer himself to be sacrificed for the whole City ; who being for a whole Year nourished with the purest Meat , was then led about the City adorned with sacred Vestments and Cathartick Herbs , the People following him making solemn Execrations that the Plague might be removed from the City and fall upon his Head ; which done , they offered him up in a Sacrifice . And in other Places they offered up pure Virgins of the noblest Families , to propitiate their angry Gods ; and elsewhere , as Servius tells us , they were wont to cast a Man into the Sea with this Imprecation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , be thou our Purgament , or Redemption . So also it is said of the Athenians , that they maintained some of the most unprofitable and ignoble of their People , that so when any great Calamity befell the City , they might offer them up in Sacrifice to appease their Gods. And that Passage of Caesar concerning the Gallic Nation is very observable , that in Cases of great Danger and Calamity they either devoted themselves to the Altar , or else offered up some Man in their Stead ; quod pro vita hominis nisi hominis vita reddatur , non posse Deorum immortalium Numen placari arbitrantur ; that is , thinking that the immortal God's would never be appeased unless they offered up to them the Life of a Man for the Life of a Man : All which is an Evidence that they not only thought Sacrifices necessary to appease God , but that they also believed the better the Sacrifice was , the more effectually it did appease him . Nor did they think it less necessary that there should be some Intercessor between them and the Supream Divinity to Solicite their Cause , and render Sin propitious to their Desires . And hence it was the general Doctrin of their Divines , that 't was great Prophaneness for any thing that was earthly and sinful immediately to approach that Pure and Divine Being ; but that the Demons were to be the Mediators and Agents between him , and mortal Men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plato in his Sympos . expresses it ; that is , God is not approached by Men , but all the Commerse , and Intercourse between him and us is performed by the Mediation of Demons . So that howsoever they came by this Principle it is apparent that they generally believed both Sacrifices and a Mediator to be necessary Means to reconcile them to God , and that without these they could not satisfy themselves that God would be propitious to them , no not upon their Repentance and Reformation . Some good Hopes they might have , and it is apparent they had , from the Goodness and Benignity of the Divine Nature , that if they forsook their Sins God would not be inexorable to them , at least they could not tell but they might find Mercy ; but yet they durst not absolutely trust to this without devoting some other to suffer in their Stead , and engaging some other to intercede in their Behalf . And therefore we see that when the King of Nineveh upon Jonah's Preaching obliged his People to Fasting and Repentance , the utmost Encouragement he could give them was only this ; Who can tell if God will turn and repent , and turn away from his fierce anger , that we perish not , Jonah iii. 9 . Wherefore to give us the highest Assurance of Pardon if we repent , God hath been so infinitely good to us as to choose that very Method of reconciling us to himself , which we had chalked out to him , and to meet with us in our own Way , thereby to give us a fuller Assurance of his most gracious and merciful Intentions to us ; for how could he have better satisfied the Anxiousness and Jealousy of our guilty Minds , than in granting us our Pardon in that very Way , wherein we did so universally hope for and expect it ? Good God! How indulgent hast thou been to thy poor Creatures , that wast not only so ready to pardon them upon their Repentance , but so careful to give them the most effectual Assurance of it ; that so thou might'st remove all discouragements out of the Way to our Amendment and Happiness ? For doubtless the Reason why he took this Way of Pardoning us more than another , was not only because it was best in it self , and most for the Interest of his own Government ; but also because of all others it was the most effectual to satisfy our guilty Fears , and assure us of his merciful Intentions to receive us into Favour again upon our Repentance and Amendment . For when Mankind were so unanimously agreed in this Belief , that without a Sacrifice and a Mediator he would not be appeased , how could he more effectually have convinced our Mistrust of his Mercy , than by sending his own Son to be our Sacrifice and Mediator ; to die for our Sins upon Earth , and intercede for our Pardon in Heaven ? So that if now we will heartily repent of our Sins and forsake them , we have all the security of Mercy that we can desire ; our God being attoned by the noblest Sacrifice that ever was , and interceded with , on our Behalf by the most powerful and prevailing Mediator . Having therefore such an High Priest over the House of God , we may safely draw near with a true Heart , in full assurance of Faith , as the Apostle expresses it Heb. x. 21 , 22. Thus you see how good and gracious God hath been to us in the Way and Method which he hath prescribed of pardoning our Sins , and releasing us from the obligation of Punishment for ever ; which is so wise and good , and every way God-like , that I think , had I no other Reason to believe the Christian Religion , but only this wondrous Contrivance of pardoning Sinners revealed in the Gospel , this would have been enough to persuade me that none but a God could be the Author and Contriver of it . And now I shall conclude this Argument with a few Inferences . 1. From hence I infer what a very great Evil Sin is , seeing it is such an Evil as binds us over to perish for ever , and such as nothing can make Expiation for , but only the precious Blood of the Son of God ; such , as our Saviour must die for , or our Souls must have suffered for , to all Eternity . How different therefore are our Thoughts from God's ! We think it a Matter of Sport and Laughter , a Thing to Play , and make Merry with ; but God , who knows the inmost Nature of things , looks upon it as a Thing of such a black and horrid Nature , as that nothing but the Blood of our Souls , or the Blood of his Son can make Expiation for . O blessed God! Had we but such Thoughts of our Sins as thou hast , how should we start and tremble at the Sight of them , and with what Horror and Amazement should we reflect upon them ? Surely if all the Devils in Hell should stand round about us in the most gastly Shapes and Apparitions , it would not put us into half that Agony of Fear , as would the Sense and Remembrance of our own Guilts and Follies . For had we but a Window into Hell to look through and see what unsufferable Torments the damned Ghosts undergo there for those Sins we make so light of ; how they burn and roar in those Flames of Lust , about which we like silly Flies do sport and dally ; or had we but the Cross always standing before our Eyes with the Son of God hanging on it for those Sins that are our Recreation , sighing and groaning out his innocent Soul in Torment and Agonies to expiate those Faults which we commit with so much Greediness and Pleasure ; surely either of these sad Spectacles would be sufficient to cool our Courage , and to make us affraid of ever sinning more . Why then should not our Belief of these Things have the same Effect upon us , as the Sight and Sense of them must needs be supposed to have ? O my Soul , why should I be so mad as to hug and embrace my Lusts any longer , when I believe the Evil of them to be so great as that the merciful Father would never have forgiven them , had not his own most blessed Son born their Punishment , and freely submitted himself to suffer for them in my Stead ; yea , and which I verily believe he will never Pardon yet , unless I heartily repent of , and forsake them ; but notwithstanding all that his Son hath suffered to make Expiation for them , will yet pursue and prosecute them with the most direful effects of an endless and omnipotent Vengance ? 2 ly , Hence I infer the Certainty of our perishing for ever , if we do not repent of our Sins and forsake them . For if God would not have forgiven them upon our Repentance , unless an Expiation had been made for them by the Blood of his Son ; how can we imagin that he will now forgive them whether we repent of them or no ? When all that could be obtained for us from our offended God by the vocal Blood and Wounds of his own Son , ( whose Language was a thousand Times more effectual for us , than all the Retorick of Angels could have been ) was only this , that if yet we would heartily repent and amend , we should certainly find Mercy and Favour at his Hands ; can we be so assured as to hope for any more ? Is it likely , that our obstinate Continuance in wilful Rebellion against him should be a more prevalent Advocate for us , than the most eloquent Blood of that innocent Lamb , which spoke better Things for us than the Blood of Abel ? Will he be more indulgent to our Sins than he was to the obedient Sufferings of his own Son , whose Blood cryed Mercy , Mercy , with a Voice more moving and persuasive than the united Prayers of a World of sinful Creatures could have done , though they had been washed in Floods of penitent Tears ? Let us not therefore be so fond as to presume , that when the utmost that God would grant us for his own dear Son's sake , was to receive us to Mercy upon our unfeigned Repentance ; he will now for our own sakes pardon us whether we repent or no. And since at the powerful Intreaties of the Blood of Jesus he hath indulged to us as much Mercy as was fit for him to grant , and much more than we could ever have hoped for , let us not be so immodest as to expect any farther , but fix this as an eternal Verity in our own Minds , that either our Sins , or our Souls must perish ; and then if after all that he hath done for us we will continue wicked , there is no Remedy but we must be miserable for ever . 3 dly , And lastly , Hence also I infer how inexcusable we are if we now perish in our Sins , now God hath done such great Things for us , and contrived such an excellent Way to pardon us . So that now there can be nothing wanting to the Accomplishment of our Pardon , but only our own Repentance and Reformation ; for God and our Saviour have done all that is to be done on their Part ; our Saviour hath suffered for us , and God hath accepted it as an Expiation for our Sins . And now the whole Matter sticks at us , and there is nothing wanting , but only our Repentance ; and if we will not Repent , and thereby intitle our selves to that merciful Pardon which God and our Saviour have prepared for us , there is none can be blamed for our Ruin but our selves : For when Inquisition shall be made for the Blood of our Souls , the only Cause of our Ruin will be found to be this , that we were wilfully and obstinately impenitent . What then shall we be able to say for our selves , when we come to plead for our Lives at the Tribunal of God ? Shall we plead that our Condition was hopeless and desperate , we being bound over for our past Sins to an irrevocable Damnation ? Alas ! With what Confidence can we plead this , when God had been so merciful as not to exact of our own Persons the Penalty which his Law had denounced against us ; but graciously admitted another to suffer for us , and upon his suffering promised to forgive us if we would heartily repent ? Or can we pretend that by this gracious Indulgence of his he encouraged us to Sin on , and gave us Reason to hope that he , who without our Repentance had remitted so much of the Severity of his Laws as to admit another to suffer in our Stead , might as easily be induced to remit all whether ever we repented or no ? Why how could he have more effectualy discouraged us from sining on , when he would admit of no less Suffering , but what , considering the Greatness of the Person who underwent it , was as dreadful an Example of his Severity against Sin as if he had damned for ever a whole World of Sinners ? Or will you urge that you thought it in vain to return , since by your former Sins you had for ever forfeited the Favour of God ? For though there was some Hopes that he might be intreated to pardon , or remit your Punishment ; yet 't was in vain to hope that after so many Provocations he would ever be throughly reconciled again , so as to receive you into Grace and Favour . But when by sending his own Son to die for us , he had given us so plain a Proof of the Sincerity of his Affection towards us , with what face can we suspect his Kindness ? For is it likely that he who was so good as to give his Son for us whilst we were in Impenitence , should be so implacable as to deny his Love to us upon our Repentance and Amendment ? Was it not a much higher Act of Love to give his Son for Sinners , than to receive poor prostrate Penitents into Favour ? He then who was so free to do the former , we might well imagin would be much more free to do the latter . Or lastly , Dare we plead for our selves , that considering the Anxiousness and Jealousy of guilty Minds , God had not given us such Security of his Readiness to pardon and be reconciled to us , as was requisite to dispel all those Fears and Doubts by which we were discouraged from Repentance and Amendment ? But how weak and groundless this Plea is , will soon appear to all the World , when it shall be considered what an effectual Course God took to obviate all our Doubts and Fears by pardoning us in our own Method , namely , upon the Motive of a Sacrifice , and Intercession of a Mediator ; especially of such a Sacrifice and Mediator as his own Son : For let him be never so severe and stern , yet 't is impossible he should be inexorable to the vocal Blood and importunate Intercessions of that dear Person , whom he loves above all the World. And now when God had so contrived the Method of his pardoning us , as to take from us all Occasion either of presuming upon his Mercy whilst we continue impenitent ; when he hath taken such an effectual Course to raise both our Hopes and Fears , which are the Springs of our Action , to their highest Pitch and Capacity , and given us the greatest Certainty that the Nature of the Thing will bear , that he will punish us for ever if we Sin on , and pardon , and receive us into Favour if now at last we will repent and return ; what can we say for our selves , if in Despite of all this we will run from Mercy whilst its Arms are open to embrace us , and leap into Hell with our Eyes open , and we see it gaping ready to devour us ? JOHN III. 16 . — But have everlasting Life . I Am now upon the last Branch of the Text ; which is to shew you the great Goodness of God to us in promising to us such a vast Reward upon our performing such an easie Condition as our believing in Jesus Christ ; in which Reward there is first , the privative Part of it , or the Misery it rescues us from , that whosoever believeth in him should not perish ; Secondly , the positive , or the Happiness it instates us in , but have everlasting Life . In the management of which I shall do these two Things ; 1. Shew you why this Reward is termed Everlasting Life . 2. How unspeakably good God hath been to us in proposing to us such a vast Reward . 1. Why this Reward is stiled by the Name of Everlasting Life ; For it is very usual with Scripture to express all the Blessings it promises to Men by the Name of Life ; for thus by Life the Old Testament very frequently expresses those temporal Blessings , which are therein promised and proposed : So Deut. xxx . 15 . See , I have set before thee this day , Life and Good , and Death and Evil ; in which he plainly refers to those temporal Blessings and Curses , which he had proposed to , and denounced against them , Chap. xxviii . for so v. 19 . of this Chapter he explains himself , I call Heaven and Earth to record this day against you , that I have set before you Life and Death , Blessing and Cursing : Therefore chuse Life , that both Thou and thy Seed may live . So Levit. xviii . 5 . Ye shall keep my Statutes and my Judgments : Which if a Man do , he shall live in them ; that is , he shall enjoy all those temporal Blessings , which I have therein promised : For so Ezek. xx . 21 . their living in them is opposed to his pouring out temporal Judgments upon them . And hence the Statutes of the Mosaic Law are called the statutes of Life , in which whosoever walks , shall surely Live , and not Die , Ezek. xxxiii . 15 . And as these temporal Blessings promised in the Old Testament are commonly expressed by Life , so those eternal Blessings promised in the New Testament are very frequently expressed by Life also . So Mat. xviii . 8 . It is better for thee to enter into Life halt or maimed , rather than having two Hands or two Feet , to be cast into everlasting Fire . So also Mat. xix . 17 . If thou wilt enter into Life , keep the Commandments . And Joh. iii. 36 . He that believeth on the Son , hath everlasting Life : And he that believeth not the Son , shall not see Life ; but the wrath of God abideth on him . And because the Blessings which the Gospel proposes are not temporal but eternal ; therefore that Life by which they are expressed is stiled eternal , everlasting , and immortal : For so 2 Tim. i. 10 . We find Life and Immortality joyned together ; and Rom. vi . 22 . Ye have your fruit unto Holiness , and the end everlasting Life ; and Vers. 23. The gift of God is eternal Life . Now that it is not called eternal Life merely as it is a State of endless Being and Existence , is evident ; because Being and Existence are indifferent Things abstracted from all sense of Happiness and Misery ; but eternal Life is proposed to us as a Thing that is infinitely desirable in self , as being the Crown and Reward of all our Obedience ; for which Reason it is called the crown of Life , Jam. i. 12 . And therefore the Reason why the everlasting Blessings of the Gospel are expressed by Life are , First , Because of the inestimable Worth and Value of Life . Secondly , Because Life is the Root of all our Sense of Pleasure and Happiness . Thirdly , Because it is the Principle of all our Activity . 1. The everlasting Blessings of the Gospel are called Life , because Life is the most inestimably precious of all the Blessings we enjoy . For without Life there is nothing can be a real Blessing to us , nothing that we can tast , relish , or enjoy : And this the Devil knew well enough when he pronounced so confidently , Skin for Skin , yea all that a Man hath will he give for his Life , Job ii . 4 . Now it is usual with Scripture to describe the Blessings of the future State by Things that are of the greatest Value among Men , by Riches and Treasure , by a Crown and a Kingdom , by a Paradise , or a Garden of Pleasure ; but as if all these were too faint and dim to represent the true Value of that blessed State , it is stiled Life also , which is much more valuable than either , yea than all those Things together . And hence the Apostle calls it a more exceeding and eternal weight of Glory , 2 Cor. iv . 17 . 2. It is called Life , because Life is the Root of all our Sense of Pleasure and Happiness . For without Life we are nothing else but a Lump of stupid and insensible Flesh , incapable of perceiving either Pleasure or Pain . So that all Sensation being founded in Life , and all Pleasure a sweet and grateful Sensation ; by a very easie Figure the natural Effect and Operation of Life is expressed by Life . And indeed all the Advantage of living consists in living in a Sense of Pleasure ; and therefore it hath been very much disputed among Philosophers , whether this temporary State of ours , in which there is so great an Intermixture of Pain with Pleasure , and Misery with Happiness , doth not better deserve the Name of Death than Life ; and those of them who thought it more liable to Misery than Happiness , affirmed it to be a State of Death , and strictly maintained this Paradox , that at our Birth we die into a worse State than Non-existence , and at our Death are born into a true and proper State of Life . But they who counted our present Life to be intermixt with more Pleasure than Misery , esteemed our present Existence a Priviledge deserving the Name of Life ; which is an Argument that both placed all the Priviledge of living in those pleasant Perceptions that are founded in it . And thus also according to the Scripture Philosophy to live , as it imports Advantage to us , is to live in a State of Joy and Pleasure ; so Psal. xxii . 26 . The meek shall eat and be satisfied : They shall praise the Lord that seek him ; your Heart shall live for ever , that is , you shall so abound with Matter of Joy and Praise that your Hearts shall be satisfied and contented for ever . So Joh. xiv . 19 . Because I live , ye shall live also ; that is , because I rise from the Dead and live for ever , ye shall rejoyce and be glad . So also 1 Thes. iii. 8 . For now we live , if ye stand fast in the Lord ; that is we rejoyce in your Constancy and Perseverance , for so it follows immediately after , For what thanks can we render to God again for you , for all the joy wherewith we joy for your sakes before God ? How properly therefore may the future State be expressed by Life , since 't is the proper Scene of Happiness where Joy and Pleasure doth for ever abound ; where there is an inexhaustible Spring of pure unmingled Delights issuing forth in Rivers of Pleasure from God's right Hand for ever ? So that if there be any Thing worthy of the Name of Life , it is the blisful State of those happy Souls above , who live in the continued Sense of all those unspeakable Joys and Comforts that an everlasting Heaven imports . 3 dly , And lastly , it is called Life , because Life is the Principle of all Activity . 'T is this that inlivens all our Instruments of Action , and communicates Motion to all our Faculties and Powers . And hence the State of Heaven may well be called the State of Life , because 't is a State of the highest Activity , wherein all our Faculties act with unspeakable Vigour , are freed from all that Weight of Sin and Matter that here do continually clog and incumber them , and entertained with such agreeable Objects as do perpetually imploy and exercise them to the utmost of their Strength and Activity : Where infinite Truth and infinite Goodness being always in our View and Prospect , will continually draw forth the utmost Force of our Vnderstandings , Wills , and Affections in the most rapturous Contemplation , Fruition , and Embracements of that all-glorious Object in which we behold them ; So that we shall not only Act suitably to the Genius of our rational Natures , but in every Act shall exert our utmost Activity , and know , and love , and rejoyce , and delight as much as ever we are able . Wherefore since in that blessed State we shall be all Life and Spirit and Wing , since all our rational Faculties shall be most incessantly and vigorously imployed about the most agreeable and consentaneous Objects , we being converted as it were into pure Acts of Knowledge , and Love , and Joy , and Satisfaction ; our State and Condition may be very well expressed by Life , which is a most vigorous Principle of Activity . So that as Life is the most inestimable Jewel we have , as it is the Root of all our Sense of Pleasure , and the Principle of all our Activity , it doth most properly express the infinite Value , Pleasure , and Activity of that blisful State which God hath prepared to reward our Obedience . And so I have done with the First Thing proposed , which was to shew you for what Reason the eternal Rewards of the Blessed are so frequently expressed by everlasting Life . 2. I proceed now to shew you in the second Place , how unspeakably good God hath been to us in proposing such a vast Reward upon the Performance of such an easie Condition . In the Management of which I shall first discourse of this Reward absolutely , and shew you how great it is in it self . Secondly , comparatively , and shew you how great it is in Respect of the Condition upon which it is promised . 1. We will consider it absolutely how great it is in its self . And here I do not pretend to give you a perfect Map of all the Beatitudes of that heavenly State ; for that is a Talk fit only for an Angel , or a glorified Spirit ; all I aim at is to give you such an imperfect Account of it as God hath thought fit to impart to Mortals in the Scripture , which though it fall infinitely short of the Thing it self , yet is doubtless the best and utmost that our narrow Capacities can bear . In short therefore concerning this blessed State , God hath revealed to us , that it includes these six Things : 1. A perfect Freedom from Evil and Misery . 2. A most intimate Enjoyment of himself . 3 A most endearing Fruition of our glorified Saviour . 4. A most delightful Conversation with Angels and glorified Spirits . 5. The infinite Glory and Delightfulness of the Place , wherein all these Felicities are to be enjoyed . 6. The endless Duration of this most blessed and happy State. 1. Everlasting Life includes a most perfect Freedom from Evil and Misery . For so we find the State of the Blessed in Heaven described , that they hunger no more , neither thirst any more ; that the Sun lights not on them , nor any heat , that is , that they are no longer liable to the scorching Heats of Persecution ; but that God hath wiped away all tears from their Eyes , Rev. vii . 16.17 . And hence also Heaven is called a State of Rest , Heb. iv . 9 , 11. There remaineth therefore a rest to the people of God. Let us labour therefore to enter into that rest : Which denotes this State to be a perfect Sabbath , and Jubile of Redemption from all Evil and Misery . For as soon as the Souls of good Men depart out of this corporeal State in which they now live , they are immediatly released from all those bodily Passions of Hunger , and Thirst , and Pain , and Diseases whereunto they are now liable by Reason of their Vnion with the Body ; and having in a great Measure conquered their Wills while they were in the Body , and subdued them to the Will of God , they shall immediately commense into an high Degree of Perfection . For being freed from the Incumbrances of Flesh and Blood , from the Importunities of their bodily Passions and Appetites , and the Temptations of Sensuality that do now continually sollicit them , they shall no longer be liable to those Irregularities of Affection that do here disturb the Tranquility of their Minds ; and their Actions and Affections being always regulated by their Reason , their Consciences shall be no longer bestormed with those Terrors and Affrightments , which nothing but the Sense of Guilt can suggest to them ; but enjoy a perpetual Calm and Serenity . And being thus freed from all Evils and Disquietudes both from within and without , they shall be at perfect Ease , and for ever enjoy a most undisturbed Repose . O blessed Day , when I shall take my Leave of Sin and Misery for ever , and go to those calm and blisful Regions , whence Sighs and Tears and Sorrows and Pains are banished for ever more ! 2. Everlasting Life includes a most intimate Enjoyment of God ▪ For God being a rational Good , is capable of being enjoyed by rational Beings no otherwise than by Knowledge , and by Love , and by Resemblance ; all which Ways he hath promised that we shall enjoy him , when once we are arrived into that blisful State. For as for the Knowledge of him St. Paul tells us , that whereas now we see through a Glass darkly ; we shall then see him Face to Face : And whereas now we know in part , then we shall know even as also we are known , 1 Cor. xiii . 12 . and St. John tells us , that we shall see him as he is , 1 John iii. 2 . Which expressions must needs import such a Knowledge of him as is unspeakably more distinct and clear than any we enjoy in this present State. For then the Eyes of our Minds shall be so invigorated that we shall be able to gaze on the Sun without dazling , to contemplate the pure and immaculate Glory of the Divinity without being confounded with its Brightness ; and our Understandings shall be so exalted that shall we see more at every single View than we do now in Volumes of Discourse ; and the most tedious Trains of Inference and Deduction . And enjoying a most perfect Repose both from within and without , we shall have nothing to disturb or divert our greedy Contemplations , which having such an immense Horizon of Truth and Glory round about them , shall still discover farther and farther , and so entertain themselves with everlasting Wonder and Delight . For what an infinite Pleasure will that all-glorious Object afford to our raised Minds , which then shall no longer labour under the tedious Difficulties of Discourse , but like transparent Windows shall have nothing to do but only to receive the Light , which freely offers it self unto them , and shines for ever round about them ; when every new Discovery of God , and of those bottomless Secrets and Mysteries of his Nature shall enlarge our Capacities to discover more , and still new Discoveries shall freely offer themselves as fast as our Minds are enlarged to receive them ! This doubtless will be a Recreation to our Minds infinitely transcending all that we can conceive or imagin of it , especially considering that all our Knowledge shall terminate in Love , that sweet and grateful Passion that sooths and ravishes the Hearts , and dissolves it into Joy and Pleasure : For God being infinitely good and amicable , the more we know him the more Cause and Reason we have to love him . When therefore we are arrived to that Degree of Knowledge which the beatifical Vision implies , we shall find our Hearts inflamed with such a vehement Love to him as will issue into an unspeakable Delight and Satisfaction , and even overwhelm us with Extasies of Joy and Complacency , for if those divine Illapses , those more immediate Touches and Sensations of God , which Good Men do sometimes experience in this Life , do so affect and ravish them that they are even forced into Triumphs and Exultations ; how will they be wrapt and transported in that State of Vision , when they shall see him so immediately , and love him so vehemently , and their Souls shall be nothing else but entire Globes of Light and Love , all irradiated and inflamed with the immediate Effluvia's of the Fountain of Truth and Goodness ? But alas ! As these Joys are too big for mortal Language to express , so are they too strong for frail Mortality to bear ; and if we but for one Day or Hour should see God , and love him as those glorified Spirits do , we should questionless die with an Extasy of Pleasure , and our glad Hearts being tickled with such insupportable Joys , by endeavouring to enlarge themselves to make Room for them , all would quickly stretch into a Rupture . But then as our Knowledge of God shall terminate in the Love of him , so both together shall terminate in our Resemblance of his Perfections ; for having so immediate a Prospect of his Beauties , and being so infinitely enamoured with them , with what inexpressible Vigour must we imitate and transcribe them ? And our Imitation being invigorated with such a clear Knowledge and such a vehement Love , cannot fail of producing the described Resemblance ; so that the more we know God , the more we shall love him ; and the more we know and love , the more we shall imitate and resemble him . So that then both our inward Motions and outward Actions will be all most pure and perfect Imitations of God which will produce such an exact Agreement between his Original and our Copy , that whilst we interchangably turn our Eyes to God and our selves , and compare Beauty with Beauty , it will fill our Minds with unspeakable Content to see how the Image answers to the Prototype , what a sweet Harmony and Agreement there is between his Nature and our own . For if from our Love of God there must necessarily result to us such ineffable Joy and Complacency , what a ravishing Delight will it afford us to see the Signatures of those adorable Beauties for which we love him , stampt and impressed upon our own Natures ; when the Glory that shines about , and inflames us , shall shine into us and become our own ; and those amiable Ideas of him which are impressed upon our Understanding , shall stamp our Wills and Affections with their own Resemblance ! For so the Apostle tells us it shall be , 1 John iii. 2 . For when he shall appear , we shall be like him ; for we shall see him as he is . Lord , how must our Souls be enlarged and widened to be able to contain all those mighty Joys that must necessarily spring from our Fruition of thee ! And to what a Degree of Happiness shall we be advanced , when we shall be entertained with all the delights that the Enjoyment of an infinite Good can afford us , and have Hearts great enough to contain them all without being overcharged with their Weight and Number ! 3 dly , Everlasting Life includes a most endearing Fruition of our glorified Saviour . And certainly this is none of the smallest Ingredients of that blisful State , that we shall ever be with our blessed Lord ; as the Apostle expresses it , 1 Thes. iv . 17 . For herein it is evident the same Apostle placed one great Advantage of his future State ; for so he tells us , he had a desire to depart and to be with Christ , which is far better , Phil. i. 23 . And indeed 't is impossible but it must be a vast Addition to the Happiness of all vertuous and grateful Souls to see this blessed Friend and Benefactor , who came down from the Bosom of his Father , and for their Sake exposed himself to a miserable Life , and shameful Death ; to see him sitting at his Father's right Hand crowned with Majesty and Honour , surrounded with the whole Choir of Angels and Saints , like a Sun in the midst of a Circle of Stars . How must it needs rejoyce the Hearts of all the Lovers and Followers of this blessed Lamb , to see such a happy Change of his Circumstances ! To see him that was formerly despised and spit on , and so unworthily treated by an ill-natured World , adored and worshiped , praised and admired by all the Court of Heaven , and celebrated with the Songs of Cherubins and Seraphims , of Arch-angels and Angels , and the Spirits of just Men made perfect ; to behold him , that hung upon the Cross , and poured out his Blood there in Groans , and Agonies meerly to make miserable Sinners happy , advanced to the highest Pitch of Splendor and Dignity , and made Head and Prince of all the Hierarchy of Heaven . Verily methinks though I were excluded from that happy Place , and had only the Priviledge to look in and see my blessed Lord and Saviour , it would be a most heavenly Consolation to me to behold the Glory and Honour and Happiness with which he is surrounded , though I were sure never to partake of it ; and the Communion I should have in the Joys of my Master , the sweet Sympathy in all his Pleasures would be a Heaven at second Hand to me , and I should feel my self unspeakably happy in being a Spectator of his Felicity and Advancement . But Oh! When that dear and blessed Person shall not only permit me to see his Glory , but introduce me into it ; when his blessed Mouth shall bid me Welcome , and pronounce my Euge bone Serve ! well done Good and Profitable Servant , enter into thy Masters Joy ; when I shall not only see his beloved Face , but be admitted into his sweet Conversation , and dwell in his Arms and Embraces for ever ; when I shall hear him record the wondrous Adventures of his Love , through how many woful Stages he past to rescue me from endless Misery ; how will my Heart spring with Joy and burn with Love , and my Mouth overflow with Praises and Thanksgivings ? O blessed Jesu ! How happy will the Day be when I who am loaded with so many vast Obligations to love thee , shall be introduced into thy Presence , to see thy Glories , and Sympathize in thy Joys , as thou didst in my Miseries ; to thank and praise thee Face to Face for all those Wonders of Love with which thou hast obliged me , and to bear a Part in that heavenly Song , Worthy is the Lamb that was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing ; who hast redeemed us to God by thy blood , our of every Kindred , and Tongue , and People and Nation , Rev. v. 9 , 12. 4 thly , Everlasting Life includes a most delightful Conversation and Society with Angels and glorified Spirits . For when we come to the City of the Living God , the heavenly Jerusalem , the Apostle tells us , what our Society will be , viz. an innumerable company of Angels , the general Assembly and Church of the first-born , God the judge of all , the Spirits of just Men made perfect , and Jesus the Mediatour of the new Covenant , Heb. xii . 22 , 23 , 24. Lord , what glorious Society is here ! Society in which there is nothing intermingled , but what is Heavenly and Divine ; it being altogether composed of the best and wisest and noblest Beings in the World. For as for the blessed Saints and Angels , they are all most perfectly refined from all that Folly and Peevishness , Disguize and Dissimulation which is the Bane of humane Conversation ; their Understandings are exceeding large and comprehensive , and their Charity and Goodness is full as extensive as their Knowledge : And in such a Conjunction of Wisdom with Goodness , what an excellent Society must there needs be produced ? For as their great Goodness must needs render their Conversation most free and amiable , so must their great Knowledge and Wisdom render it no less profitable and delightful ; and as the latter must needs instruct them in all the wise Arts of Endearment , so the former must needs oblige them to use and improve them to the utmost . O how heavenly therefore must their Conversation needs be , whilst 't is thus managed by pure Wisdom and most perfect Love ; whilst the most glorious Knowledge is the Scope , and the most ardent Friendship the Law of all their Converse ! Who would not be willing to leave a foolish , froward , and ill-natured World , for the blessed Society of those wise Friends , and perfect Lovers ? And what greater Happiness can we desire , than to spend an Eternity in such sweet Conversation ! Where we shall hear the deep Philosophy of Heaven freely communicated in the wise and amicable Discourses of Angels and glorified Spirits , who mutually impart the Treasures of each others Knowledge without any Reserve or Affectation of Mystery , and freely philosophize without wrangling Disputes , or peevish Contentions for Victory ; where Wisdom is the Entertainment , and Love and mutual Endearments the Welcome ; where there is Harmony without Discord , Communication without Disputes , and everlasting Discourse without Wrangling . O happy Day ! When I shall depart from this impertinent and unsociable World , and all my good old Friends that are gone to Heaven before me , shall meet me on the Shores of Eternity , and congratulate my Arrival to that blessed Society ! Where I shall freely converse with the Patriarchs and Prophets , the Apostles and Martyrs , and be most intimately acquainted with all those brave and generous Souls , who have recommended themselves to the World by their glorious Examples ; where Angels and Arch-angels shall be my familiar Friends , and all those illustrious Courtiers of the great King of Heaven shall own me for their Brother , and bid me welcome to their Masters Joy , and none will disdain my Company though never so much above me in Glory and Perfection ; but from the highest to the lowest will all receive and entertain me with the tenderest Indearments of heavenly Lovers . 5 thly , Everlasting Life includes also the infinite Glory and Delightfulness of the Place wherein all these Felicities are to be enjoyed . For though the very State of the Blessed be sufficiently glorious to transform the most dismal Place into a Paradise , and to create a Heaven in the darkest Dungeon of Hell ; yet such hath been the Goodness of God , that he hath prepared a Place proportionably glorious to that blessed State ; which according to the Sciripture Account is the highest Heaven , or the upper and purer Tracts of the Aether . For so our Saviour tells the penitent Thief , to day shalt thou be with me in Paradise , Luk. xxiii . 43 . and where this Paradise is St. Paul informs us , 2 Cor. xii . for Vers. 2. he tells us of his being caught up to the third Heaven , which in the 4th Vers. he calls Paradise , where he heard unspeakable Words . Now that by the Third Heaven he means the uppermost , viz. that Heaven of Heavens which is the Throne of God's most glorious Residence , where Jesus sits at his right Hand among the holy Miriads of Angels and glorious Spirits , is evident from this ; because according to the Jewish Philosophy , to which he here alludes , Heaven was divided into three Regions , viz. the Cloud-bearing , Star-bearing , and Angel-bearing Region , the last of which they called the Third Heaven , in which they placed the Throne of the Divine Majesty . And that by Paradise he means the same Place is as evident , because by this Name the Jews , in whose Language he speaks , were wont to call it the Third Heaven , or Angel-bearing Region . And hence Rab. Menachem on Leviticus , tells us it is apparent that the Reward of our Obedience is not to be enjoyed in this Life ; Verum post dissolutionem Justus adipiscitur Regnum quod dicitur Paradisus , fruiturque conspectu divino ; i. e. but after Death the Just shall obtain that Kingdom which is called Paradise , and there enjoy the beatifical Vision . And 't is very usual for them to express the Blessings of the future Life by enjoying the Delights of Paradise ; and therefore is this heavenly Region of Angels called by the Name of Paradise in Allusion to the earthly Paradise of Eden , denoting to us , that as that was the Garden of this lower World , which of all other Places did most abound with Pleasures and Delights ; so this is the Paradise of the whole Creation , the most fruitful and delightful Region within all this boundless Space of the World. Nor indeed can it be imagined to be otherwise , it being the Imperial Court which the great Monarch of the World hath chosen for his special Residence , and which he hath prepared to receive and lodge the glorified humane Nature of his own eternal Son , and to entertain his Friends and Favourites for ever . For if these Out-Rooms of the World are so royal and magnificent , how infinitely splendid must we needs imagin the Presence-Chamber of the great King to be , the Glory of whose Presence will render it more lightsome and illustrious than the united Beams of ten thousand Suns . And therefore though the Scripture hath nowhere given us an exact Description of this glorious Place , because indeed no humane Language can describe it ; yet since God hath chosen it for the everlasting Theater of Bliss and Happiness , we may reasonably conclude that he hath most exquisitely furnished it with all Accomodations requisite for a most happy and blisful Life , and that the House is every way suitable to the Entertainment . Whensoever therefore a pure and vertuous Soul gets free from this Cage of Flesh , away it flies under the Conduct and Protection of Angels through the Air and Aether beyond the Firmament of Stars , and never stops till it is arrived to those blessed Abodes , where God and Jesus , Saints and Angels dwell ; where being come , with what unspeakable Delight will it contemplate that Scene of Things ? When all of a suddain it shall see it self surrounded with an infinite Splendor and Brightness , so that which way soever it casts its Eyes , it is entertained with new Objects of Wonder and Delight ; then shall it say , as the Queen of Sheba did of Solomon's Court , alas ! How faint and dim , how short and imperfect were all humane Conceits and Descriptions of this blessed Place ! For though I have heard great and mighty Things of it , yet now I find that not one Half of its real Glory and Magnificence hath ever been reported to me . 6 thly , And lastly , Everlasting Life includes the endless Duration of this most blessed and happy State. Thus Joh. vi . 27 . he calls his Doctrine the meat which endureth unto everlasting Life , which the Son of Man shall give unto you ; and Vers. 40. he tells them that this was the will of his Father , that every one that believeth on him , might have everlasting Life ; and Vers. 47. Verily verily I say unto you , he that believeth on me , hath everlasting Life ; and Vers. 51 , 54 , 58. he promises them that upon their believing in him , they should live for ever . But because Everlasting Life , and For ever , doth in Scripture sometimes signify a long , but not an endless Duration ; therefore he hath taken Care to express this Article in such Words as must necessarily denote an endless Duration of Bliss ; for he not only tells them , Chap. vi . 50 . that they who believed his Doctrine , should not die , but that whosoever liveth , and believeth in him , shall never die , Joh. xi . 26 . yea , and not only so , but that they should never see death , Joh. viii . 51 . that is , should never come within Ken or Prospect of it : Nay , and Luk. xx . 36 . he tells them , neither can they die any more ; for they are equal to the Angels . If then our future Life be so everlasting as that it neither can nor shall be terminated by Death , it must necessarily be a Life without End ; whose Duration is parallel to Eternity . Now what a mighty Addition must this needs make to the Joys of the Blessed , to consider that they are such as shall never expire ; when the Soul shall reflect upon her happy State , and think thus with her self , O blessed , for ever be a good God! I am as happy now as ever my Heart can hold ; every Part of me is so thronged with Joy , that I have no room for any more ; and that which compleats and crowns them all , is that they shall be renewed to all Eternity , and Millions of Millions of Ages hence be as far from a period as they were the first moment wherein I enjoyed them . For our Lives and our Happiness shall be co-eternal to one another , our God shall live for ever , and we shall live for ever to enjoy him , and in the Enjoyment of such an infinite Good we need not doubt to find Variety enough still to renew our Joys , and to keep them fresh and flourishing for ever . For as we shall always know God , so we shall always know him more and more , and every new Beauty that infinite Object discovers to us will kindle a new Flame of Love , and that a new Rapture of Joy , and that a new Desire of knowing and discovering more , and so for ever round again there will be knowing and loving and rejoycing more and more to all Eternity . For so immense will our Happiness be , that we shall need as well as desire an Eternity to enjoy it fully , and after millions of Ages are spent in the Enjoyment of it , we shall still renew our Fruition with the same fresh enravishing Pleasures as when we first possessed and enjoyed it ; for as new Pleasures will still present themselves unto us , so when we have enjoyed them never so long we shall still be at an infinite Distance from any End of our Enjoyment . So that our Happiness consisting of an infinite Variety of Pleasures extended to an infinite Duration , we shall neither be cloyed with the Repetition of it , nor tormented with the Fear of losing it . And now you see how vast and immense the Reward of our obediential Belief of our Saviour is ; I need not tell you that 't is a plain and apparent Instance of God's great Love and good Will to the World ; For 't is indeed such a transcendent Instance , as may justly astonish the whole Creation , and put both Heaven and Earth into an Extasy to see the benevolent Father of the World project such mighty Entertainments for such undeserving Children , and prepare such a Heaven of boundless and endless Pleasure to treat such a Company of wretched sinful Worms . O thou infinite Love and Goodness ! How can we sufficiently admire and praise thee , that from such a Depth of Sin and Misery hast projected to raise us to such an Height of Glory and Felicity ? But this will yet more evidently appear , if from the absolute Consideration of this Reward we descend to the comparative ; which was , 2. The second thing we proposed to discourse of , viz. to shew how vast this Reward is in Respect of the Condition or Consideration upon which it is promised and proposed . And this I shall endeavour to make appear to you in these seven Particulars : 1. The Condition is due , but the Reward is free and arbitrary . 2. The Condition is no ways advantageous to God , but the Reward is infinitely advantageous to us . 3. The Condition is small , and easie to be performed ; but the Reward is immense and boundless . 4. In performing the Condition God operates more than we ; but in receiving the Reward we only are concerned . 5. The Condition is momentary and temporal , but the Reward is eternal . 6. In the performance of the Condition , there are great Intermixtures of Pleasure with our Labour , but in the Reward there is not the least Intermixture of Misery with Happiness . 7. The Condition admits of Intermissions of Labour , but in the Reward there are no Intermissions of Happiness . 1. The Condition is due , but the Reward is free and arbitrary . For God being our Creator we ow all our Powers of Action to him ; and from this absolute Propriety that he hath in our Powers , he derives an immutable Right to all the possible Service we can render him ; so that whilst he enjoyns us nothing but what is possible , he only requires what is his Due , and what we cannot withold without a most injust Invasion of his Right and Property . For he being the Supreme Proprietor of all our Powers and Faculties , must needs have an eternal Right to imploy and exercise them as he pleases ; because by so doing he only uses his own Goods to his own Ends and Purposes , which every Proprietor hath an unquestionable Right to do ; so that to substract our Powers from his Use and Service , is to embezzle our Masters Goods , and commit dow right Theft and Robbery . Wherefore , since in the Condition of our Salvation he hath required nothing of us but what is possible for us to do , this he might have demanded as a just Debt , without offering us any Reward for the Payment of it ; but that he should give us a Heaven only for giving him his Due , and bestow upon us for paying what we owed him , infinitely more than the whole Debt amounts to , is an Expression of Love beyond all Comparison . When he might have justly sent us into this Theater to act what Part soever he pleased , have endeared our Duty to us by nothing but its appendent Delights , and when we had done , remanded us back into our Primitive Non-entity ; yet that he should recompense the bare Discharge of that Duty we own him with the Reward of such an immortal Bliss , is such a stupendous Height of Goodness , as not only puzzles our Conceit , but out-reaches our Wonder and Admiration . 2 dly , The Condition is no ways advantageous to God , but the Reward is infinitely advantageous to us ; for he is so infinitely happy in the Enjoyment of himself and his own Perfections , that all the Services of Men and Angels can make no Addition to his Felicity ; which depends wholly upon the infinite Goodness and Perfection of his own Nature , and is not derived either in whole or in Part from the Tributes or Free-will Offerings of his Creatures . For can a Man be profitable unto God , as he that is wise may be profitable unto himself ? Is it any pleasure to the Almighty that we are righteous ? Or is it gain to him that we make our ways perfect , Job . xxii . 2 , 3 ? No certainly ; when he had nothing but himself to contemplate and love , his Happiness was the same as it is now among all the Praises and Services which he receives from the World of Angels and of Men ; and if they should revolt from him , or relapse into Non-Entity again , he would still remain the same most happy Being that now he is , and ever was . For all true Happiness being founded in Perfection , it it is impossible that any Being that is infinitely perfect in himself should become either more or less happy by any Thing that happens from without him . So that as to the Happiness of God , it is the same Thing whether we obey , or disobey him ; so that whatsoever Condition he imposes on us , our Performance of it is but just like bringing Wax to a dying Father , which he requires not to inrich himself , but only to seal away Fortunes to his Children . And that he imposes this Condition on us rather than another , is not because it is most advantageous to him , but because it is most conducive to our Welfare and Happiness : So free and uninterested is his Love and Goodness to us , that upon Considerations no ways advantageous to himself , he promises infinite Advantages to us ; for 't is we reap all the Profit as well of the Condition as of the Reward appendent to it , and he promises us Heaven upon Terms , that carry Heaven in the Performance of them . For first the Condition perfects our Natures , and then the Reward beatifies them ; for there is nothing in the Condition of the Christian Covenant but what our own Self-love rightly directed would oblige us to ; nothing but what tends to our good , and is highly conducive to our Perfection and Happiness . So that whatsoever Advantages accrue either from the Condition , or the Reward annexed to it , they all redound to our selves ▪ So infinitely bountiful is our blessed Master , that with vast Wages he hires his Servants to a Work that is a noble Reward to it self ; and courts them with the Promise of Heaven to be kind and merciful to themselves . O thou boundless and bottomless Love ! What Tongue is able to express thy Beneficence , that hast prepared and promised a Heaven of endless and ravishing Joys and Pleasures only to tempt and bribe thy Creatures to do what is good for themselves ; and without any Prospect of Self-advantage hast obliged us to be our own Benefactors by promising to reward us for being so , with a most glorious and blisful Immortality ? 3 dly , The Condition is small , and easie to be performed ; but the Reward is immense and boundless . For what doth the Lord our God require of us , bot only to act like Men , and follow the Prescriptions of Right Reason ? Which , if there had never been any Law given to the World , nor any Reward annexed to the keeping it , would have prescribed to us to live soberly , righteously , and godly in this present World ; for prescinding from all Obligations of Law and Conscience , to do thus becomes all reasonable Natures , and is much more for their Interest and Happiness than the contrary . And is this so hard a Restraint to be confined to do nothing but what becomes us , and with-hold from nothing but counter-mining our own Happiness ? But then , if we consider how our Duty is sweetned over with Pleasure , encouraged with the Smiles of God , and backt with the Approbations of our own Consciences ; with what gentle Mitigations it is required , with what puissant Motives it is inforced , and with what powerful Grace it is assisted and promoted ; we must needs acknowledge it to be a most gracious , easie , and gentle Yoke . But if we measure it by the Vastness of the Reward , I confess it looks like some great and mighty Thing . For if we value God's Bounty by our own , we cannot but conclude that sure he would never have made such vast Preparations for our Happiness , nor planted such a Paradise of Pleasures to entertain us , but upon some mighty Condition to be performed on our Part. And indeed had he imposed the hardest Condition in the World , sent us to row in the Gallies , or dig in the Mines for a thousand Years together ; such a vast Reward would have been sufficient to have rendred it not only tollerable , but easie and delightful . But that he should promise us such a mighty Recompence as the Joys of an everlasting Heaven includes , a Recompence as large as our utmost Capacities , and as lasting as our longest Duration ; and this upon no other Condition but our sincere Belief of , and Obedience to his Gospel , whose Precepts are all natural and easie , and pregnant with unspeakable Pleasure and Delight ; is such a Prodigy of Goodness as we can never sufficiently admire and adore : That meerly for believing a Revelation , of whose Truth we have such convincing Evidence , and practising suitably to our Belief , we should from wretched mortal Worms , be advanced to an equal Pitch of Bliss and Glory with immortal Angels , and live as happily for ever as all the Joys of Heaven can make us , is doubtless such an Instance of Love and Bounty as could only proceed from infinite Goodness . 4 thly , In performing the Condition , God operates more than we ; but in receiving the Reward we only are concerned . For to our sincere Belief and Obedience of the Gospel , it is plain , that God contributes much more than we ; for besides that he is the Author of all those Faculties by which we do believe and obey him , of all those Evidences by which we are convinced of the Truth of his Gospel , and of all those Motives by which we are animated in our Obedience to it ; besides all which , I say , he is also the Author of all that inward Grace and Assistance by which our pious Endeavours are excited and crowned with a blessed Success . And considering how much all these Things do operate upon our Performance of the Gospel-Condition , it is not only true that without God's Grace we should never have performed it , but also that in our Performance of it , that is the main and principle Agent ; and no Man ever yet became a hearty Believer and Disciple of Jesus , but was much more beholding to the Grace of God , than to his own Activity and Endeavour . And hence we are said to be created in Christ Jesus unto good works , Eph. ii . 10 . not but that God exacts the Concurrence of our Endeavours with his Grace , and that in the Performance of the Gospel-condition as well as in any other Affair of our Lives . For it is the Blessing of the Lord that makes Men rich as well as Good , and we may as well expect that he should make us rich without Industry , as good without Diligence and Endeavour ; But when we have done our utmost , 't is to the Grace of God as to the principal Cause that all our good is to be attributed . But yet though 't is he that works this Condition in us , that is the Author and Finisher of our Faith ; yet the Reward doth wholly redound to ourselves , as if we had been the Authors and Finishers of all ; and though he hath the greatest Share in the Work , yet he substracts nothing at all from the Wages , but pays us infinitely more than the utmost Merit of the Work amounts to . He gives us Faith , and then he crowns his own Gift with Glory , and Honour , and Immortality . He sows and cultivates our Nature , that we may reap the Crop and Harvest . So infinitely liberal is our blessed Master as to reward his Servants for his own Work , to undergo the greatest Part of their Labour , and when 't is done , to pay them Ten Thousand Fold for it . 5 thly , The Condition is momentary and temporal , but the Reward is eternal . It is but a little little while that the Labour of our Duty lasts ; for Constancy and Perseverance , will soon render it natural and easie ; and if it did not , yet Death will quickly put an end to all ; and within these very few Days or Years we shall see an everlasting Period of all the Pains of our Watchfulness , of all the Severities of Mortification , and of all the Sorrows of Repentance ; but then the Reward abides to all Eternity , and lasts out to a never-ending Duration . So that though we shall soon see an End of our Work , yet the Wages is so vast that we shall be spending on it for ever ; and Myriads of Myriads of Ages hence shall be rejoycing in the Fruits of our present Labour and reaping the blisful Effects of our Faith and Obedience to the latest Moment of Eternity . O thou liberal Rewarder of Men ! Who can sufficiently admire thy Goodness , that remuneratest our short Pains with endless Pleasures , and exchangest with us an Eternity of Happiness for the Labour and Service of a Moment ? For when we are arrived into that vast Eternity of Bliss , all the Pains we have taken in our Voyage thither will hardly bear the Proportion of a single Vnite to an infinite Sum ; for what are twenty or thirty Years , but a moment to Ten Thousand Thousand ? and what are Ten Thousand Years , but a moment to an endless Eternity ? So that methinks , when I consider that after Ten , or Twenty , or Thirty Years Service , I shall be allowed an Eternity to spend in the most ravishing Joys and Pleasures , and live as happily for ever , as God and an everlasting Heaven can make me ; the Bounties of my blessed Master appear in such a prodigious Bulk to me , that I am even confounded at the Prospect of them ; and all this Time I have to spend in Religion , in Prayer and Watchfulness , in subduing my Passions and Appetites , and contending with my own Inclinations seems nothing to me ; but like a little Rivulet , is swallowed up in that boundless and bottomless Duration , where it loses it self , and is no more remembred by me . 6 thly , In the Performance of the Condition there are great Intermixtures of Pleasure with our Labour ; but in the Reward , there is not the least Intermixture of Misery with Happiness . That Man must be very much unexperienced in a Christian Life , who thinks it a melancholy , sower , and rigorous Thing ; for besides that , it freely indulges to us all the innocent Gratifications of our Senses , and all the Refreshments of honest Mirth and moderate Recreation ; it hath so many choice and peculiar Pleasures of its own , as are sufficient to endear it unto all wise Men , though it had no other Reward to recommend it : For all the Acts and Functions of it being most agreeable to humane Nature , must needs be highly grateful to it . For what can be more agreeable to a reasonable Nature , than to adore and love , to praise and confide in the Fountain of its Being and Happiness ? And being so agreeable , how can they but abound with Pleasure and Delight ? What can be more suitable to a sociable Nature than to be kind and obliging , courteous and beneficent to all we converse with ? and being so suitable , how is it possible but it should be sweet and delightsome ? In a word , what can be more convenient to a Nature that is compounded of an immortal Spirit and a mortal Body , than to keep the Body in Subjection to the Mind , and Govern its Appetites and Passions by the Rules of Reason and Sobriety ? and being so convenient , what Content and Satisfaction must there needs accrue from it ? For the Pleasure of every Being consists in acting agreeably to its own Nature ; and therefore since to act religiously is so agreeable to the Nature of Man , it is impossible but it must be pleasant , especially considering how much it conduces to the Tranquility of our Minds , and the Peace of our Consciences , and the Advancement of our Interests in both Worlds : All which being considered , I dare boldly affirm , that if there were no other Reward of a religious Life , but only its own appendent Delights , yet this were enough to recommend it unto any wise Man ; and that there never was any Man whatsoever that made a through Experiment of it , but found it far more pleasant and agreeable to him , than the most jovial Course of Wickedness and Impiety . And yet to this pleasant Life it is , that the good God doth tempt and invite us by the Promise of a Heaven of Pleasures ; and though the Life he wooes us to hath Joy and Bliss enough in it to compensate all the Toil and Labour of it , yet to oblige us hereunto , he hath made it a most certain Passage to a Life of pure and unmingled Bliss , that hath not the least Alloy of Misery in it : For from that most blissful Region all Pain and Sorrow , Trouble and Vexation , are banished for evermore . There are no Winter-Frosts of Grief to nip or blast its everlasting Spring of Joy ; no Clouds to darken or overcast its Light ; but we shall know without Mistake , love without Jealousie , obey without Reluctancy , praise without Complaint or Murmuring , and rejoice for ever without Sighing or Disturbance . Lord ! what amazing Bounty is this , that thou shouldst crown the most pleasant Life upon Earth with a most pure and unmingled Life of Pleasures in Heaven , and make one Paradise the Reward of another ? How deeply art thou concerned in our Welfare , that to oblige us to live happily here , hast prepared a Heaven of pure and endless Happiness to entertain us hereafter ? 7 thly and lastly , The Condition admits of Intermissions of Labour ; but in the Reward there are no Intermissions of Happiness . The Performance of the Condition doth not so wholly take up our Lives , as to admit of no Interruptions ; for besides that it not only permits , but requires us to mind our secular Business and Affairs ; and is so far from interfering with the Work of our Callings , that it promotes and furthers it ; it doth not so wholly ingross our Time , as not to allow us a sufficient Season for our Rest and Recreation ; so that we may perform all that it includes or requires , without breaking of a Nights Rest , or abridging our selves a Meals Meat , or retrenching from our Mirth and Diversions , any further than Reason and Sobriety requires ; and consequently abstracted from the Work of our Callings ; which though it be included in this Condition , yet even our temporal Interest obliges us to follow , 't is by so much the smallest Portion of our Lives which we are obliged to spend in the Exercise of our Religion . And if we would make but moderate Retrenchments from that Time we spend either in doing nothing , or nothing to the Purpose ; and together with that reprieve those precious Moments we squander away in serving and pampering of our Lusts ; we might serve God faithfully every Day , and yet have as much Time remaining to do our Business , and enjoy our Pleasures as now : We might every Morning say our Prayers , renew our Resolutions , and arm our selves with Considerations against the Temptations of the Day ; and every Night review the Actions of the Day , confess and lament the Defects of them , and recommend our selves to God's Grace and Protection for the future ; and when all this is done , have as much Time as ever we had before to mind our Affairs , and divert our selves . Nay , so far would this be from any ways hindring our Business or Diversion , that the sweet Sense of having done our Duty , would make us much more chearful in the one , and give us a far sweeter Relish of the other . So far is Religion from inslaving us to an uninterrupted Toil and Labour , that it doth not only allow us all the Intermissions that our secular Business , Reflection , and Pleasure requires ; but also sweetens them to us , and renders them much more grateful . But as for the Reward which Religion draws after it , that excludes all Intermissions of Happiness . For in that most blissful State our Life will be all but one continued Act of Joy , and to eternal Ages there shall not be one Moment wherein we shall either be sensible of Pain , or insensible of Pleasure and Happiness . For as our Happiness will always abound with fresh Pleasures , so our Faculties will never be cloyed with the Enjoyment of them ; for those Pleasures being pure , rational , and spiritual , will be so far from spending and weakning our Powers , that they will every Moment strengthen and improve them . So that whereas our Pleasures here consisting in a vehement Motion , are very transient , and quickly slip away , and we must rest a while before we can renew them , and begin the Motion again ; those heavenly Pleasures are such as will indeed most vehemently affect and move , but never weary the Faculties of the Enjoyer . For still the more we know the more we shall love ; and the more we love , the more we shall rejoice ; and the more we rejoice , the more we shall know and love : And so in this sweet but endless Circle , we shall move round for ever without Weariness , and be so far from spending our Vigour , that every Moment of Eternity we shall improve it by Exercise and Motion . So that as our Happiness will always abound with new Pleasures without any Discontinuance or Intermission , so our Faculties will always renew their Strength and Vigour by Enjoyment . And as there will be no Pause between one Joy and another , but they will come so thick upon us for ever , that the Follower will always tread on the Foregoers Heels ; so one will still make Room for another , and those that are present will inlarge our Capacity to receive all those that are immediately to follow . And thus shall we spend an Eternity without the least Intermission of Joy and Pleasure ; for we shall always know , and always love , and always praise the Author of our Happiness ; and always have a fresh Sense of his Goodness soothing and ravishing our Hearts , and filling them with ineffable Joys , without any Ceasing or Interruption . O blessed God! what an amazing Demonstration is this of thy Love and Goodness to thy Creatures , that for a Work in which there are so many Pauses and daily Intermissions of Labour , thou shouldst crown us with a Reward , that to all Eternity is one continued Scene of Happiness without the least Gap or Interruption ? So that whether you consider this Reward absolutely , and in its self , or comparatively with the Condition whereunto it is annexed , you see it is a most glorious Instance of God's unspeakable Goodness towards us : And now I shall conclude this Argument with a few practical Inferences from the whole . I. I infer how much Reason we have to be contented and satisfied under all the present Afflictions of this Life . For shall we receive so much good at the Hands of God as Everlasting Life implies , and not be contented to receive some Evil , when our good Father hath provided for us a Crown of endless Bliss and Glory hereafter ? With what Conscience or Modesty can we complain of those little paternal Castigations he inflicts on us here ? especially considering that the great Design of all his present Severities is to prepare and discipline us for that heavenly State ; that by all these dismal Providences he is only training us up for a Crown ; fitting , instructing and disposing us to reign with him in Glory for ever ? Can any Thing be unwelcom to us that is in Order to so blessed an End ? Can any Physick be nauseous or distastful that is prescribed to recover us into such an happy Immortality ? No doubtless ; every Thing that leads Heaven-wards , though never so grievous , is a Blessing , and all those kind Severities that tend to our eternal Welfare , are Favours for which we are bound to praise and adore the Goodness of Heaven for ever . When therefore we find our selves inclined to complain under our present Pressures and Afflictions , let us lift up our Eyes to yonder blessed Regions , and consider the Joys and Pleasures , the Crowns and Triumphs that do there await us ; and how necessary these bitter Trials are to prepare us for , and wast us to them : And if this doth not stop our Mouths , and silence our Complaints for ever ; nay , if it doth not cause us to rejoice in our Tribulations , and to thank God for them on our bendid Knees ; if it doth not make us chearfully submit and say , Vre , Seca , Vulnera , Lord ! cut , or wound , or burn me ; if thou seest fit , strip me of all my dearest Comforts ; handle me as severely as thou pleasest , so I have my Fruit unto Holiness , and my end everlasting Life ; we are infinitely foolish and ungrateful . For 't is but a little while e're all these Storms will clear up into an everlasting Calm ; e're all these dismal Clouds will vanish , and an everlasting Day break forth upon us , whose Brightness shall never be obscured with the least Spot or Relique of Darkness . And when that blessed Time comes , Lord ! how trifling and inconsiderable will all our present Griefs appear ? With what Contempt shall we reflect upon our present Cowardise and meanness of Spirit , that would not bear without Murmuring with a few Inconveniences on the Road to such an immortal Heaven of Pleasure ? Wherefore if our Voyage be not so pleasant as we would have it , yet let us remember 't is not long ; we have but a short Days Sail to an Eternity of Happiness ; and when once we are landed on that blessed Shore , with what ravishing Content and Satisfaction shall we look back on the rough and boisterous Seas we have past , and for ever bless the Storms and Winds that drave us to that happy Port ! Then will the Remembrance of these light Afflictions serve only as a Toil and Anti-mask to our Happiness , to set off its Joys , and render them more sweet and ravishing . Let us therefore comfort our selves with these Things ; and when at any Time our Spirits are sinking under any worldly Trouble or Affliction , consider that while we have a Heaven to hope for , we can never be miserable ; for so long as we are guarded with this mighty Hope , our Mind will be impregnable against all foreign Events , and maugre all Afflictions from without , its Serenity will shine as undisturbedly as the Lights of Pharos in the midst of Storms and Tempests . II. Hence I infer , what a vast deal of Reason we have to slight and contemn this World. For it is plain , that we are born to infinitely greater Hopes than any this World can propose to us , even to the Hopes of everlasting Life : And being so , methinks our Ambition should soar as high as our Hopes , and disdain such low and ignoble Quarries , as the Pleasures , and Profits , and Honours of this Life . Certainly Sirs , we mistake the Scene of our Eternity , or imagine that it is removed from Heaven to Earth ; and so we are to enjoy our everlasting Life below ; or else we are most strangely besotted , who when we are born to live for ever above in the most ravishing Glory and Happiness , can suffer our selves to doat upon this World , and to be so strangely bewitched as we are by its deluding Vanities . O! could we but stand a while in the Mid-way between Heaven and Earth , and at one Prospect see the Glories of both , how faint and dim would all the Splendors of this World appear to us in Comparison with those above ? How would they sneak and disappear in the Presence of that eternal Brightness , and be forced to shroud their vanquished Glories , as Stars do when the Sun appears ? And whilst we interchangably turned our Eyes from one to t'other , with what Shame and Confusion should we reflect upon the wretched groveling Temper of our own Minds ? what poor mean-spirited Creatures we are to satisfy our selves with the impertinent Trifles of this World , when we have all the Joys of an everlasting Heaven before us , and may , if we please , after a few Moments Obedience be admitted into them , and enjoy them for evermore ? Ah! foolish Creatures that we are , thus to prefer a far Countrey , where we live on nothing but Husks , before an everlasting Festivity , that is celebrated in our Father's House ! where the meanest Creature hath Bread enough , and to spare : To chuse Nebuchadnezzar's Fate , and leave Crowns and Scepters , and live among the salvage Herds of the Wilderness ! Could the blessed Saints above divert so much from their more happy Employments , as to look down a little from their Thrones of Glory , and see how busy poor Mortals are in scrambling for this wretched Pelf , which within a few Moments they must leave for ever ; how they jostle , and rencounter , defeat , defraud , and undermine one another ; what a most ridiculous Spectacle would it appear to them ? with what Scorn would they look on it ; or rather , with what Pity , to see a Company of heaven-born Souls , capable of , and designed for the same Glory and Happiness with themselves , groveling like Swine in Dirt and Mire ; one priding it self in a gay Suit , a nother hugging a Bag of glistering Earth , a third stewing and dissolving it self in Luxury and Voluptuousness , and all imployed at that poor , and mean , and miserable Rate , as might justly make these blessed Spirits ashamed to own their Kindred and Alliance ? To tell you truly and seriously my Thoughts , I cannot imagine , but if when we are thus extravagantly concerned about the pitiful Trifles of this World , the blessed Spirits do see and converse with us , it is a much more ludicrous and ridiculous Sight in their Eyes , to see us thus sillily concerned and imployed , than it would be in us to see a Company of Boys with mighty Zeal and Concern wrangling and crying , striving and scrambling for a Bag of Cherry-stones . Wherefore in the Name of God , Sirs , let us not expose our selves any longer to the just Derision of all the World , by our excessive Dotage upon the trifling Vanities of this Life ; but let us seriously consider that we are all concerned in Matters of much higher Importance , even in the unspeakable Felicity of an everlasting Life . 3 dly . Hence I infer how unreasonable it is for good Men to be afraid of Dying , since just on t'other side the Grave you see there is a State of endless Bliss and Happiness prepared to receive and entertain them ; so that to them Death is but a dark Entry out of a Wilderness of Sorrow into a Paradise of eternal Pleasure . And therefore if it be an unreasonable Thing for sick Men to dread their Recovery , for Slaves to tremble at their Jubilee , or for Prisoners to quake at the News of a Goal-delivery ; how much more unreasonable is it for good Men to be afraid of Death , which is but a momentary Passage from Sickness , Labour , and Confinement to eternal Health , and Rest , and Liberty ? For God's sake consider , Sirs , what is there in this World that you have Reason to be fond of , what in the other that you need be afraid of ? Suppose that now your Souls were on the Wing mounting upwards to the celestial Abodes , and that at some convenient Stand between Heaven and Earth , from whence you might take a Prospect of both , you were now making a Pause to survey and compare them with one another ; that having viewed over all the Glories above , and tasted the beatifical Joys , and heard the ravishing Melodies of Angels , you were now looking down again with your Minds filled with these glorious Ideas , upon this miserable World , and that all in a View you beheld the vast Numbers of Men and Women that at this Time are fainting for Want of Bread , of young Men that are hewn down by the Sword of War , of Orphans that are weeping over their Fathers Graves , of Mariners that are shrieking in a Storm , because their Keel dashes against a Rock , or bulges under them ; of People that are groaning upon Sick-Beds , or racked with Agonies of Conscience ; that are weeping with Want , mad with Oppression , or desperate by too quick a Sense of a constant Infelicity : Would you not , do you think , upon such a Review of both States be infinitely glad that you are gone from hence , that you are out of the Noise and Participation of so many Evils and Calamities ? Would not the sight of the Glories above and the Miseries beneath you make you a Thousand Times more fearful of returning hither than ever you were of going hence ? Yes doubtless it would . Why then should not our Sense of the Misery here , and our Belief of the Happiness there , produce the same Effect in us , make us willing to remove our Quarters , and exchange this Wilderness for that Canaan ? 'T is true indeed , the Passage from one to t'other is commonly very painful and grievous ; but what of that ? In other Cases we are willing enough to endure a present Pain in order to a future Ease ; and if a few mortal Pangs will work a perfect Cure on me , and recover me into everlasting Bliss and Life , methinks the Hope of this blessed Effect should be sufficient to sweeten and indear that Agony , and render it easy and desirable . But alass ! To die is to leave all our Acquaintance , to bid adieu to our dearest Friends and Relations , to pass into an unknown State , to converse with Strangers whose Laws and Customs we are not acquainted with ; why now all that looks sad in this is a very great mistake ; for I verily hope that I have more Friends and Acquaintance and Relatives in Heaven than I shall leave behind me here on Earth , and if so , I do but go from worse Friends to better ; for one Friend there is worth a Thousand here in Respect of all those endearing Accomplishments that render a Friend a Jewel . But if I die a good Man I shall carry into Eternity with me the Genius and Temper of a glorified Spirit , and that will recommend me to the Society of Heaven , and render the Spirits of those just Men , whose Names I never heard of , as dear Friends to me in an Instant as if they had been my ancient Cronies and Acquaintance . But why should I grieve at parting with my Friends below , when I shall go to the best Friend I have in all the World ; to God my Father , to Jesus my Redeemer , and to the Holy Ghost my constant Comforter and Assistant . And what though the State and the Laws and Customs of it be in a great Measure unknown to me ? Yet what I know is infinitely desirable , from whence I may reasonably infer that what I know not is so too ; and if I have but the Temper of Heaven , I am sure I shall easily comply with the heavenly Laws and Customs of it . So that in the whole , I cannont imagine why any good Man that seriously believes the Doctrine of a blessed Immortality , and hath a just well-grounded Hope of being made Partaker of it at the Expiration of this mortal Life , should be so loath to leave this wretched World , and expire into that blessed Eternity . I do not deny , but the Circumstances of our Affairs in this Life are many times such as may justly excuse even a good Mans Willingness to die ; some great Opportunities of doing Good may present themselves , and invite him to stay a little longer ; or his having begun his Repentance late , or not having made a competent Provision for his Family may for a Time justify his Unwillingness to depart ; and render it both excusable and reasonable . But unless it be in these excepted Cases , methinks I can hardly reconcile our Hopes of Happiness with our Fear of Death . For when I am verily persuaded that Death is only a narrow Stream running between Time and Eternity , and I see my God and my Saviour with Crowns of Glory in their Hands beckoning to me from the farther Shoar , and calling to me to come over and receive those happy Recompences of my Industry and Labour , that I like a naked timorous Boy should stand shivering on this Bank of Time , as if I were afraid to dip my Foot in that cold Stream of Fate , which as soon as I am in I am past , and in the Twinkling of an Eye will land me on eternal Bliss , is such an extravagant Inconsistency , as ( if I did not feel it in me ) I should never believe I could be guilty of . 4 thly . And lastly , Hence I infer what a vast deal of Reason we have to be diligent and industrious in Religion , since God hath proposed such a vast Reward to us to encourage and animate our Industry . How can we account any Work hard , of which Heaven is the Wages ? How can we faint in our Christian Race when we see the Crown of Glory hanging over the Goal ? Methinks this should be enough to infuse Life and Spirit into the most crest-fallen Souls , to make Cripples run , and to convert the most sneaking Coward into a bold and magnanimous Hero. For how much Pains do we ordinarily take upon far less Hopes ? in Hope of a little transitory Wealth which we know we shall enjoy but a few years , and then part with for ever , we thrust our selves into a perpetual Croud and Tumult of Business , where with vast Concern and Thoughtfulness , with eager and passionate Prosecutions , with endless Brauls and Contentions , with jostling and rencountring one another , we toil and weary our selves , and make our Lives a constant Drudgery : And shall we flag when Heaven is the Object of our Prosecutions , who are so active in the Pursuit of Trifles ? Whensoever therefore we find our Endeavours in Religion begin to jade and droop , let us lift up our Eyes to the Crown of Glory , and if we are capable of being moved by Objects of the greatest Value , that must infuse new Vigour into us , and make us all Life and Spirit , and Wing . For what though my Way lies up the Hill , and leads me along through Thorns and Precipices ; so that I am fain to sweat at every Step ; and every Ascent is a Toil to me : Yet when I am up , I am sure to be entertained with such pleasant Gales and glorious Prospects , as will fully recompence all my Toil in climbing thither . There with an over-joyed Heart I shall sit down and bless my Labours : Blessed be you my bitter Agonies and sharp Conflicts , my importunate Prayers , and well-spent Tears ; for now I am fully repaid for you all , and do reap ten thousand Times more Joys from you than ever I endured Pains . For what are the Pains of a Moment to the Pleasures of an Eternity ? Wherefore hold out my Faith and Patience yet a little longer , and your Work will soon be at an end ; and after a few laborious Week-days , you shall keep an everlasting Sabbath . What though my Voyage lie through a stormy Sea , yet 't is to the Indies of Happiness ; and a few Leagues farther lies the blessed Port , where I shall be crowned as soon as I am landed . Go on therefore , O my Soul , with thy utmost Courage and Alacrity ; for let the Winds bluster , and the Waves swell never so much , yet thou canst not miscarry , unless thou wilt . Thou art not like other Passengers left to the Mercy of Wind and Weather , but thy Fate is in thy own Hands ; and if thou wilt but have thy Fruit unto Holiness , thy End shall be everlasting Life . 1 Epist. JOHN IV. 19 . We love him , because he first loved us . I Have shewed you in the former Discourses how indispensably necessary it is that we should love God in Order to our being truly religious ; and proved to you at large , that of all Principles of Religion whatsoever this is the most operative and effectual . And then to excite this heavenly Affection in you , I have shewn you that the Goodness of God is the principal Motive that engages our Love to him . And now that I may more largely explain the Nature and Measures of this Love as it is our Duty , and engage you to it by this grand Motive of the divine Goodness , I have made choice of this Text , We love him , because he first loved us . The Greek Word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may as well be rendered subjunctively , to signify what we ought to do , as indicatively for what we already do ; and indeed it seems more suitable to the Context to render it we should , or ought to love him , than we love him . For in the former Verses the Apostle earnestly presses Christians to love one another upon the Consideration of God's great love to them ; and then considering how naturally their Love to one another , would follow upon their mutual Love to God , he concludes , that the most effectual Course to oblige them to love one another , was to excite them to the Love of God upon the Consideration of his great Love to them . For saith he , Vers. 20. If a Man say , I love God , and hateth his Brother , he is a liar ; because Light it self is not more inseparable to the Sun than Brotherly-Love is to the Love of God : So that unless we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we should love him , as we shall evacuate the Necessity of the Apostles Counsel , so we shall disturb the Order and Method of his Argument . For if we render it Indicatively , We love him , it will thence necessarily follow that we shall also love one another , and so there would be no Need of the Apostles Counsel , and then the Words will be wholly impertinent to the Argument ; which , as I have shewed , is to excite us to the Love of God , and thereby to engage us to love one another ; but what need he excite us to do that which he himself confesses we did already ? If therefore we render the Word subjunctively , as it seems most reasonable we should , this will be the Sense of the Text , We are bound in duty to love God , because he first loved us ; according to which Sense here is , First , a Duty , We ought to love God. Secondly , a Reason of it , because he first loved us . I. I begin with the Duty , We ought to love him . In handling of which I shall do these two Things . 1. Shew you what it is to love God. 2. In what Degrees and Measures we are bound to love him . And in explaining what this Love of God is I shall shew you , First , Wherein the Being and Essence of it consists . Secondly , What are its essential Chararacters and Properties . 1. Wherein the Being and Essence of our Love of God consists ? To which I answer in general , that this Love of God consists in a rational , fixed , affecting Delight and Complacency in the divine Goodness and Perfections . But that we may the better understand the Nature of this heavenly Virtue , and more exactly distinguish it from those wretched Counterfeits that commonly usurp its Name , and are too to often mistaken for it , it will be necessary to explain the several Terms whereof its Definition is composed . 1. Therefore I say 't is a Delight and Complacency . 2. It is a rational one . 3. A fixed . 4. An affecting one . 5. 'T is terminated on the divine Goodness and Perfections . 1. The Love of God consists in Delight and Complacency . And indeed this is the proper Act of Love , as it is distinguished from all other Passions . For we find by experience , that the first Act of our Minds upon the Apprehension of a lovely Object , is Delight and Complacency in the View or Contemplation of it ; and when any amiable Object presents it self to our Sense , or to our Minds , or Fancies , it causes our Thoughts to pause and stay themselves a while upon it till we have viewed it round about , and drawn its Picture in our Minds , and when we have done , the very first Expression of our Love to it , is to be well pleased with the Contemplation of it ; and while we review it over and over , to be sweetly ravished and delighted with the charming Prospect of its Beauty . And from this prime and essential Act of Love arises all those consequent Affections of Hope , Benevolence , and Desire of Fruition : For the reason why we wish well to , hope for , or desire to enjoy any Object , is because we are well-pleased with it , and do find a sweet Content and Satisfaction in that Picture or Idea of it which we have drawn upon our own Minds . So that the very Essence of Love , you see , consists in a Well-pleasedness arising from the apprehended Goodness and Congruity of the Thing beloved ; and 't is meerly by Accident that there is any other Emotion intermingled with this grateful Affection . For if it were not for the Want of what we love , if there were no Distance between us and the Objects of our Affection , our Love would be all but one pure continued Act of Complacency and Delight ; for if all our Needs were fully satisfied , we should love without either Desire or Hope , both which imply Want and Absence from the Objects of our Love ; which is a plain Evidence , that Complacency is the very Essence of Love , since there may be Love without Hope , or Desire , or any other Passion mingled with it ; but without Complacency there can be none . 'T is true , the Degrees of Love's Complacencies are much greater in the Fruition of its Objects , than they are in the Pursuit of them , but still 't is of the same Kind ; for 't is the Delight we take in an Object that makes us desire to enjoy it ; but in the Enjoyment our Desire expires into an higher Degree of Delight and Satisfaction . For Desire and Delight are only the Wings and Arms of Love , those for Pursuits , and these for Embraces ; but 't is the Arms that give the Wings both Motion and Rest , the Delight we take in the Objects of our Love , that both inflames and quenches our Desire . So that though in this indigent State Hope and Desire are inseparable to our Love , yet that is by Accident ; but as for its Essence and Definition it wholly consists of Delight and Complacency . And therefore if our Love of God hath the common Notion of Love in it , as questionless it hath , it must necessarily consist in our being well-pleased and delighted in the Beauty , and Goodness , and Perfection of his Nature . And accordingly we find in Scripture that our Love to God and God's Love to us is expressed by delighting in one another ; so Prov. iii. 12 . For whom the Lord loveth , he correcteth , even as a Father the Son in whom he delighteth , i. e. whom he loves . So also our Love to God is expressed by delighting in him , Psal. xxxvii . 4 . Delight thy self also in the Lord ; and he shall give thee the desires of thine Heart . 2 ly . The Love of God is a rational Delight and Complacency in him ; by which it is distinguished from those sensible Emotions of bodily Passion which many times are nothing else put the natural Effects of an over-heated Fancy . For I make no doubt but a Man may be wrapt even into an Extasy of sensible Delight and Complacency in God ; that is , upon an amiable Representation of God , his Spirits may be made to flow in a sweet and placid Torrent to his Heart , and by their nimble Motions about it to sooth and tickle it into a most sensible Pleasure , till it opens and dilates its Orifices , and the grateful Flood breaks in and drowns it in Delight and Ravishment . And yet in all this mighty Storm and Commotion of Passion there may not be the least Spark of sincere Love to God ; For all this not only may be , but many times is nothing else but the mere Mechanism and Natural Effect of a warm and vigorous Fancy , which being flushed with such brisk and active Spirits as are most apt to be figured into amorous Phantasms and Ideas , can with these without any Assistance from Reason raise great Commotions of Joy in the Heart ; especially where the Temper is soft , and the Passions easie to be wrought upon . And of the Truth of this the Histories of the Devotos of all Religions will furnish us with sufficient Experiments . For even among the Turkish and Heathen Saints there are as notorious Instances of these sweet Incomes and Manifestations , as among our own ; and the same sensitive Complacencies which ours too often mistake for the Sealings and Witness of the Spirit , they frequently experience in their Communion with Mahomet , Bacchus , and Apollo . So that to conclude that we love God from those corporeal Passions , is very unsafe and dangerous ; and we may almost as certainly judge of the Hunger of our Souls after Righteousness by the Hunger of our Bodies after Bread , as of the Love of our Souls to God by our bodily Ravishments and Passions . For bodily Passion differs according to the Temper of the Body ; some Tempers are so soft and impressive , that the most frivolous Fancy will affect them ; others so hard and sturdy , that the greatest Reason will hardly move them ; and consequently Persons of this Temper , though they should love God much more than the other , and have a much higher Esteem of , and more rational Complacency in his divine Perfections ; yet will have much less of corporeal Passion intermingled with it . I do not deny , but even this sensitive Passion , when prudently managed , may be of great Advantage to a rational Love ; for the Passions being soft and easie , and apt to follow the Motions of the Soul , do naturally intend and quicken them , and render them more vigorous and active ; and we have very much Cause to bless God even for that sensitive Joy and Complacency which accompanies our Love to him , since this , I doubt not , is many times excited by his own blessed Spirit , to quicken and invigorate our rational Affection , and render it more active and vivacious . But that which I aim at is only this , if possible to beat Men off from measuring the Strength or Weakness , the Truth or Falshood of their Love to God by any corporeal Passion whatsoever ; since Men may , we see , and many times have a vehement Passion without any Reason , and all those Ticklings and Ravishments of Heart which too many Men mistake for the Love of God , are very often nothing else but the necessary Effects of a chafed and overheated Fancy . But that which is really the Love of God is always founded in a rational Conviction of the Beauty and Goodness of his Nature , and proceeds from an high Esteem and profound Veneration of his Perfections . For no Man loves God , but can give very good Reason why he loves him ; he is not moved to it by a Musical Tone , or a gaudy Metaphor , or an unaccountable Impulse of Fancy ; but by the real Charms and Attractions of the divine Goodness and Perfections , which darting through his Mind , like the Sun-beams through a Burning-glass , have kindled his Affections , and made him love with infinite Reason ; so that 't is his Vnderstanding that inamours his Will , and that which makes him a Lover of God is the deep Sense of his Reason , how much he deserves to be beloved . He hath seriously considered how lovely God is in himself , how kind and loving unto all his Creation , and what particular Obligation God hath laid upon him to return him Love for Love ; and this gives Fire to his Love , and affects his Will with Delight and Complacency ; and though perhaps he may not feel those passionate Soothings and Expansions of Heart which sensitive Joy is wont to produce , yet he finds himself highly pleased with God , and his Will acquiesces in the Thought of his Goodness and Perfections with a Calm and even Complacency : And thus his Will is inflamed with the purest Light of his Understanding , and his Love is nothing else but the warm Reflection of his Reason . Thus Psal. cxvi . 1 . I love the Lord , saith David , and then he goes on to enumerate the vast and important Reasons why he loved him ; because he hath inclined his Ear , &c. And in the 1 Cor. viii . 3 . If any Man love God , the same , i. e. God , is known of him ; intimating that all true Love of God is founded in the Knowledge of him . 3 dly , The Love of God is a fixed as well as rational Complacency in him , by which I distinguish this heavenly Affection from those short and transitory Fits of Love , that like Flashes of Lightning come and go , appear and vanish in a Moment . For thus upon some affecting Providence , or passionate Representation of the Divine Goodness , it is very ordinary for Men to be chafed into an amorous Fit , and touched with very tender Resentments of the Loveliness and Love of God ; so that at present they seem to be in Raptures of Affection , and , with the Spouse in the Canticles , to be wondrous sick of Love ; but alas ! It commonly proves but a sudden Qualm , that after a Pang or two goes over , and so they are well again immediately ; for upon their next Encounter with Temptation , or Intermixture with secular Affairs , their hot Love begins to languish , and quickly dies into a cold Indifferency ; and notwithstanding all the Reasons and Obligations that they have to the contrary , their fickle Hearts unwind again , and by Degrees decline and sink into their old habitual Aversation to God and Goodness ; which is a plain Evidence that that which at first lookt like the Love of God in them , was only a sudden Blush of Passion , and not the true Complexion of their Souls . For when once a Man is brought to love God upon Principles of Reason and Consideration , 't is much more difficult to extinguish this , than any Virtue whatsoever ; because of all the Virtues of Religion this is founded in the greatest Reason , and accompanied with the strongest Pleasure . For Love it self consisting in Delight and Complacency , where the Object of it is an infinite Good , there is not only infinite Reason to Love , but infinite Occasion of Pleasure and Complacency . When therefore our Love of God is back'd with so much Reason , and sweetned with so much Pleasure , how is it possible we should extinguish it without doing the greatest Violence to our selves ? For I am verily persuaded , that one of the hardest moral Changes that can be made upon a rational Creature , is from a Lover to become an Enemy to God ; for wheresoever this heavenly Affection is , it sweetens and endears it self by its own appendent Pleasures , which are in themselves a sufficient Counter-charm against all Temptations to the contrary . So that when once it is kindled in the Soul , like a subtil Flame 't will by Degrees insinuate farther and farther , till it hath eaten into the Center of the Soul , and turned it all into its own Substance . Wherefore this we may certainly conclude upon , that he who can suddenly or easily entertain an Aversation to God and Goodness , did never truly Love ; for Love , saith the Wise Man , is strong as Death , and many Waters cannot quench it , Cant. viii . 6 , 7. Wheresoever it lights it clings , and can never be torn away again without violent Spasms and Convulsions . So that whatsoever Passion we may have for God , we can never conclude it to be hearty Love till it fixes and settles in our Souls ; till our Wills are habitually pleased with God , and do entertain the Thoughts of his Love and Loveliness , with a constant Complacency and Delight ; and then we may venture to call it Love , and to rejoyce in the Nativity of this heavenly Flame within us . 4 thly , 'T is an affecting Delight and Complacency in God ; by which I distinguish it from a mere Liking and naked Approbation . For God is a Being so infinitely amiable and benevolent , that 't is impossible almost for any reasonable Creature to know him , and not like , and approve of him . But though in all Approbation there is some Degree of Complacency , yet there is no Doubt but a Man may approve of what he doth not Love , and there is no Doubt but there are many Men that do approve of God as the most glorious and excellent of Beings , and the most worthy of Love and Veneration , who yet have not one Spark of real Love towards him . For thus St. Paul , we find , when he was a Jew in Religion , approved of the Law as holy , and just , and good , Rom. vii . 12 . and that in this Approbation of his there was some Degree of Complacency and Delight , for saith he , I delight in the Law of God according to the inward Man , Vers. 22. but all this while he was very far from having any real Love and Affection for it ; for in the next Verse he tells us , that he had a Law in his Members warring against the Law of his Mind ; that is , he had an inward Repugnancy and Aversation against this excellent Law , which his Reason did approve of as holy and just and good ; and no Degree of true Love could consist with such an Aversation . And there is no doubt but most Men who have right Conceptions of God , do in their Mind and Reason as much approve of , and delight in the Perfection of his Nature , as St. Paul did in the Perfection of his Law ; and yet their Wills are as repugnant and averse to the Holiness and Purity of the one , as St. Pauls then was to the Justice and Goodness of the other . Wherefore to constitute us true Lovers of God , it is necessary that our Approbation of , and Delight and Complacency in him should be such as doth powerfully affect our Wills and reconcile them to the Nature of God. For whilst our Wills are averse to that immaculate Purity and Goodness which is so inseparable to his Nature , it is impossible we should heartily love him ; and though in our Minds we may approve of him as a most glorious and excellent Being , yet in our Hearts we shall still retain a secret Antipathy against him . And I doubt not but the Devils themselves do so far approve of God , as to acknowledge him altogether amiable and lovely ; for if they do not , I am sure they are very shallow Spectators ; but yet we see this Approbation of theirs accompanied with an inveterate Rancour and Enmity against him . And till our Wills are so affected by our Reason as to consent and eccho to its Approbations , to take Complacency in that divine Purity which our Reason acknowledges to be the Crown and Ornament of God ; whilst we reverence him in our Minds , we hate and despise him in our Affections . So that he only is a Lover of God , whose Will is reconciled to true Goodness . 5 thly . And lastly , This Love must be terminated on the proper Goodness and Perfections of God ; and hereby I distinguish it from that Love which we too commonly terminate upon a God of our own making . For it is very ordinary with Men to set up Idols and false Representations of God in their Minds , and then fall down and worship them : And it is no great Wonder if they are extreamly fond of these Idol-Divinities of their own making , since commonly they are nothing else but the Pictures and Images of themselves . Thou thoughtst , saith God to those profligate Persons , that I was such a one as thy self , Psal. l. 21 . Men have always been prone to cast all their Ideas of God in the Mould of their own Tempers , and to fashion the Divinity whom they Worship , according to the Model of their own Inclinations . Thus Men of ungovernable and imperious Tempers are apt to represent God in their own Likeness , a Being that governs himself and others by a meer blind omnipotent Self-will , that wills Things merely because he wills them , and is no way concerned to regulate his own Motions by any antecedent Rules of Justice , Wisdom , or Goodness . So also Men of wrathful and revengeful Tempers are apt to look upon God as a froward , furious , and implacable Being , that is to be pleased or displeased with Trifles , that frowns or smiles as the Humour takes him ; that when the froward Fit is upon him Breaths nothing but Revenge and Fury , and whose Love and Hatred is fickle and mutable , and never constant to the same Reasons . And to name no more , thus Men of fond and indulgent Natures are apt to represent God to themselves as one that dotes invincibly on those who have once the Luck to be his Favourites , and in Christ , at least will hug their very Deformities , and connive at their greatest Treasons and Rebellions . And since these false Representations that Men make of God are nothing but the Reflections of their own Images , in loving him they only love themselves ; and 't is no wonder that they are more devoutly affected towards such an imaginary Divinity than towards the true God himself clothed with his own Attributes , and circled about with his own Rays of unstained and immaculate Glory ; since the former is nothing but their own Shadow , which Narcissus-like they gaze upon and fall in love with . But whatsoever Love we may bestow upon these false Representations it is not terminated upon God , but on the Spectres and Images of our Fancies , which have nothing of God about them but the Name . Wherefore to constitute our Love truly divine , it is necessary that it should respect God as he is in himself , and not as he seems to be in these disfigured Idols of our own Fancies . We must blot out of our Minds all these false Conceptions , which like the Aethiopian Idols , are nothing but our own Resemblance , and portrait him in all those fair Ideas wherein he hath represented himself unto us ; and when we have righted him in our own Opinions , and formed such Notions of him as are agreeable to his native Perfections , then we must love him for what we see in him , even for the Mercy and Goodness , the Righteousness and Purity of his Nature . For unless we love these his moral Perfections , which are indeed the only Objects of Love in him , all our kind Pretences are base Flatteries , and in stead of him we only Love a Mock-God of our own making . And thus I have shewed you at large wherein the Essence of this heavenly Virtue , our Love of God consists . But because Things are better understood by their essential Characters and Properties than by their naked Essences , and we may much more easily discern whether we truly love God or no by the former than by the latter , 2. I proceed in the next Place to shew you what are the essential Properties and Characters of our Love of God : And these are to be fetched from the Nature of Love in general , the Properties whereof when it is determined on a Person , are chiefly these four : 1. Benevolence to the Person beloved . 2. Desire of enjoying him . 3. Imitation of his Perfections . 4. Conformity to his Will. 1. Benevolence is an essential Property of our Love of God ; by which I do not mean wishing of any additional Good or Happiness to God which yet he wants ; for that is Extravagance , to wish that a Being who is infinitely happy should be more happy than he is ; since his Happiness would not be infinite if it could admit of Addition or Increase . By our Benevolence to God therefore I only mean our hearty Desire that he may be pleased by our selves and others ; that all his Creation may conspire to serve and glorify him in that Method which he hath prescribed ; and that his Will may be done upon Earth , as it is in Heaven . And this must necessarily be the hearty Wish of every sincere Lover of God ; and when he sees himself defeated of his Wish by the wicked Lives and Manners of Men ; when he considers how God is offended every Day , how his Authority is affronted , his Laws trampled on , his Name vilified and blasphemed by bold and insolent Sinners , he cannot forbear grieving at it , to see him his Soul loves , loaded with so many Indignities and Dishonours . For thus did David , that great Lover of God ; Rivers of tears run down mine Eyes , because Men keep not thy Law , Psal. cxix . 136 . So that what the brave Portia said to her dear Brutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that can every Lover of God say ; Lord ! Thou knowest that I sympathize in all thy Pleasures and Displeasures ; when thou art pleased , I rejoyce ; and when thou art offended , I am grieved . 2 ly . Another Property of divine Love is an earnest Desire of enjoying God. For so when we love a Friend , we desire to enjoy as much of him as we are able ; that is , we would fain be more intimately acquainted with him , we would love him more , and be more beloved by him , and resemble him in all those amiable Qualities for which we love and admire him . And thus if we have chosen God for our Friend , we shall still be breathing after a more intimate Fruition of him ; our Thoughts will be often imployed in the Contemplation of his Beauty and Glory ; and our Minds will be perpetually longing after a clearer Knowledge of , and more intimate Acquaintance with him . We shall never think we love him sufficiently ; and never think we can do enough to endear our selves to his Favour ; but shall always feel in our selves both Want of Love to him , and Want of Desert to be beloved by him . We shall incessantly covet more and more to resemble him in those adorable Perfections for which we love him ; that so if it were possible , he might have the same Reason to love us , as we have to love him . We shall earnestly hunger and thirst after Righteousness , and vehemently wish that all those amiable Characters of Purity and Justice , Mercy and Goodness , for which we do admire and love him , were more fairly imprinted on our own Natures ; that so by partaking of these Perfections , we may grow more and more god-like , till we are arrived to a most perfect Resemblance and Conformity of Natures with him . Thus to enjoy God must needs be the Desire of every true and hearty Lover of him . And indeed this is the only Enjoyment we are capable of ; for we cannot enjoy God's Essence , because we cannot possess it , it being neither communicated nor communicable ; and therefore all that our Enjoyment of him can include , is to know and love , and be beloved by him , and to resemble him in those charming Beauties of Purity and Goodness which render him so infinitely lovely ; and it is essential to every faithful Lover of him thus to desire to enjoy him . 3 ly . Imitation of his Perfections is another essential Property of Love to him : and this is necessarily consequent to the former ; for if we love God , it is either for the good he doth us , or for the Beauty and Loveliness of his Nature . If we love him for the good he doth us , we must needs be sensible that it is a lovely Thing to do good , and this must strangely incline us to imitate him in doing all the good we are able . If we love him for the Beauty and Excellency of his Nature , we cannot but desire to be like him ; because whatsoever we esteem lovely in another , we desire to partake of out of love to our selves ; and if we desire to partake of what is lovely in another , that must needs engage us to imitate him , since we have no other Way to partake of anothers Excellencies but only by a constant Imitation of them . So that 't is impossible we should love God for the Beauty and Perfection of his Nature , and not hearily desire to partake of it ; and 't is impossible we should heartily desire to partake of it , and not endeavour to transcribe it by a constant and vigorous Imitation . So that whatsoever good Reason we love God for , it must necessarily terminate in our Imitation of those amiable Actions or Perfections for which we love him ; and therefor any Man to pretend to love God while he acts contrary to the Reasons for which he loves him , is plainly to contradict himself , and baffle his own Pretensions . For to say that I love God for doing good , or for being just , holy , and benevolent , while I take no Care to do good my self , but take Pleasure in Impurity , Injustice , or Vncharitableness , is to say that I love him for those Things which I plainly declare I do not love . If therefore we heartily love God as we pretend to do , it will be visible in our Imitation of him ; for unless we endeavour to be pure as he is pure , and holy as he is holy , and just and merciful as he is just and merciful ; all our Pretensions of Love to him are Cheats and fulsom Hypocrisy . 4 thly , and lastly . Complyance with the Will of God is another essential Character and Property of our Love to him . For if we sincerely love a Person , we must needs desire to please him , that so thereby we may endear our selves to him ; and if we really desire to please him , to be sure we shall readily comply with his Will in whatsoever is just and reasonable . And hence the Scripture makes our Obedience to the Will of God essential to our Love of him ; For this , saith St. John , is the love of God , that we keep his Commandments , 1 Joh. v. 3 . and this is love , that we walk after his Commandments , 2 Epist. vi . If ye love me , saith our Saviour , keep my Commandments , Joh. xiv . 15 . that is , give me this Token that ye love me ; for without this I can never believe that you have any real Kindness for me whatsoever Pretensions you may make ; for so Vers. 23. he adds If any Man love me , he will keep my Commandments , intimating that between our Love of , and Obedience to him , there is a necessary and inseparable Connection . So that we may as soon be Men without Risibility , as Lovers of God without sincere Submission to his Will. For Lovers have one Will and one Soul ; they conspire in the same Designs , and drive at the same Interests ; their Affections are perfect Vnizons , and do in the same Likes and Dislikes resound and eccho to one another ; and so far as they love , there is such a perfect Agreement between them that they seem mutually to lend and borrow Wills and Souls with one another . And so if we love God , there will be a sweet Harmony between our Wills and his , at least so far as we love him ; for if we love him , we shall love to please him , by complying in all Things with his heavenly Will , and rejoyce that we are able to do any thing that we are sure will be acceptable in his Eyes , and certainly endear us to his most tender Affection . Whilst therefore we live in wilful Disobedience and Opposition to his heavenly Will , all our Pretences of Love to him are rank Dissimulations , and like the Kisses of Judas are only Prefaces to our succeeding Treasons and Rebellions . And thus you see wherein the Essence of our Love to God consists , and what are its essential Properties ; by a serious Review of which you may easily conclude whether in reality you are Lovers of God or no. 2. I now proceed to the next Enquiry , namely what Measures and Degrees of this Love are Matter of indispensable Duty to us . For answer to which we must consider , that this as well as all the other Virtues of Christianity are required of us by a twofold Law ; the first is the Law of Perfection , the second is the Law of Sincerity ; both of which it will be necessary for us to explain before we can exactly determine what Degrees and Measures of Love to God are Matter of indispensable Duty . 1. First therefore there is the Law of Perfection , which requires the utmost Degrees of every Christian Virtue that in the several States and Periods of our Lives we are capable of attaining . For thus we are enjoyned , not only to do , but to abound in the work of the Lord ; not only to have Grace , but to grow in it ; to perfect holiness in the fear of God , and be perfect as our Father in Heaven is perfect . And indeed the Nature of God is the only Standard of that Perfection whereunto we must aspire , and we are still bound to be growing on till we are infinitely holy ; which , because our finite Natures can never arrive to in any Period of Duration , therefore I doubt not but it will be our Duty to be growing on eternally . So that this Law having prescribed no Limits to the Degrees of our Growth in Virtue , hath thereby cut out work enough to imploy our Faculties for ever . Not that we are Sinners against this Law so long as we are short or defective of the utmost Degree of Perfection ; for it requires of us no more than what is within our present Possibility , and our Possibility encreases together with our Improvements . When we have but one Degree of Virtue , it is no Sin against the Law of Perfection that we do not immediately leap to six or seven ; because it is not in our Power , and no Law can oblige a Man to that which is impossible ; but when we have acquired one Degree we have Power to acquire a second , and when we have acquired that , we have Power to acquire a third ; and so on ad infinitum ; and consequently our Obligation to be more and more perfect , increases according to the Improvement of our Power . A Babe in Christ , or Beginner in Religion hath not the Strength and Power of a Man , that is , of one that hath made a considerable Progress ; and consequently he is not immediately obliged by this Law to the same Degree of Growth and Perfection ; but whatsoever Degree is within his Power in the different Periods of his Growth and Progress , that he is actually and immediately obliged to , and while he continues defective in it he sins against the Law of Perfection . So that in short , this Law requires us to be in all Respects as good in the several Stages of our Christian Progress as at present 't is possible for us to be ; and so far as we fall short of any Attainment that is within our Power , we are guilty of violating its righteous Obligation . 'T is true , this Law doth not oblige us under the Pain of eternal Damnation ; and indeed if it did , no Flesh could be saved , since there never was any mere Man but might have possibly been better than he was , had he been so diligent as to improve himself to the utmost Degree of his Power . The proper Sanction therefore of this Law is this , that we should actually do all the good , and acquire all the Degrees of Virtue that are at present within our Power , under the Pain of losing some Degree of Happiness in the other World , which otherwise we should have attained ; which is no more than what naturally follows upon all sinful Defects . For every sinful Defect is a Privation of some Degree of Goodness , and Goodness is so essential to Happiness , that there cannot be a Privation of the one without a Diminution of the other . But besides those Defects of Happiness that are naturally consequent to our Defects of Virtue , the Scripture plainly assures us that God himself will substract from our Reward hereafter in Proportion to our moral Defects and Nonimprovements in this Life ; for he which soweth sparingly , saith the Apostle , shall reap sparingly : And he which soweth bountifully , shall reap also bountifully , 2 Cor. ix . 6 . And Luke xix . our Saviour by way of a Parable doth expressly teach us , that our Reward shall be apportioned to the Degrees of our Improvement ; for there he represents himself as a Master coming to take Account of his Servants , among whom he had intrusted a Stock of Ten Pounds , giving every one of them an equal Share ; the first by an extraordinary Diligence had improved his Pound into Ten , and he is rewarded accordingly with the Government of ten Cities , Vers. 16 , 17. The other had been faithful , though not altogether so diligent , and by his one Pound had gained five , and proportionably is made Lord of five Cities , Vers. 18 , 19. By which he plainly declares that so much as we come short of the utmost Improvement in Virtue , so much will he substract from the utmost Degree of our Reward . So that in short the Sense of the Law of Perfection is this , as thou wouldst not incur the Forfeiture of some Degrees of thy Happiness in the other Life , be sure to imploy thy utmost Diligence in improvlng thy self in every Grace and Virtue of Religion . But then 2 ly . There is the Law of Sincerity , which only requires the Being and Reality of all Christian Graces and Virtues in us , together with the proper Acts and Exercises of them according as we have Opportunity , and doth no farther forbid the Deficiency and Non-improvement of them than as it is gross and continued and inconsistent with Sincerity . Now the Reality of these Christian Virtues in us consists in the universal and prevalent Consent of our Wills to them , to practise them as often as Occasion requires , and not wilfully to commit any contrary Sin upon any Occasion whatsoever ; and so long as this Consent continues and prevails in our Practice , we are just in the Eye and Judgment of the Law , whatsoever Weakness and Defects , Surprizes and Inadvertencies we may otherwise be guilty of . For he who hath so submitted his Will to God as to consent effectually without any Reserve to obey him , is evidently cordial and sincere , though perhaps he may be weak and imperfect . For as he is sincerely chast , whose Will doth prevalently Consent to the Law of Chastity ; so he is universally a vertuous Man , whose Will doth prevalently Consent to the universal Law of Virtue ; because that very Consent of his includes the Being and Reality of all Virtues , though not the utmost Degrees and Improvements of them . This therefore is the utmost that the Law of Sincerity requires , that we should universally and prevalently Consent to the Will of God so as not wilfully to neglect any Duty which he hath enjoyned , and practise any Sin which he hath forbid ; but though this be all it requires , yet this it exacts under the severest Penalty in the World , even that of eternal Death and Condemnation ; only this Proviso it admits of , that if we do repent and amend , this dreadful Obligation shall be null and void . So that the great Difference between the Law of Perfection and the Law of Sincerity is only this , that the Penalty of the later is much more Severe than that of the former ; but the Duty of the former is much more large and comprehensive than that of the later . Having thus briefly explained to you these two Different Laws by which the Love of God as well as all other Virtues are made our Duty , this I conceive will be of very great Use in stating the due Bounds and Measures either of Love or any other Virtue God requires of us : We must understand by what Laws it is that he requires it , and what Measures of it those Laws do require . First therefore , we will consider what Degree of Love to God is required by the Law of Perfection . Secondly , what Degree of it is required by the Law of Sincerity . 1 st . What Degree of Love to God is required by the Law of Perfection ? To which I answer , that it requires all that Love which in the several Periods of our Growth and Progress in Religion we are able to render him . For it is to be considered that in this corrupt Estate , both our Vnderstandings and Wills are so darkened and depraved , that we do not apprehend the thousandth Part of those Degrees of Loveliness that are in him , and if we did , yet our Affections are so inveigled by these sensual Goods among which we are placed , that we are not able to render him the thousandth Part of that Love , which those Degrees of Loveliness we do apprehend in him do deserve . But there is no just Law can exact of us beyond what we are able to perform ; and therefore this Law of Perfection being just and righteous , cannot be supposed to exact more Love to God from us than we have Strength and Power ( all our Circumstances considered ) to render unto him . So that he who doth his utmost to understand , and affect himself with the Beauty and Loveliness of God , and to substract his Love from sensual Good , and terminate it on God , is a just and innocent Man in the Judgment of the Law of Perfection . From whence it is evident first , that no Man can be bound by any Law to Love God as much as he deserves to be beloved ; because he being infinitely lovely in himself is the adequate Object of an infinite Love , which no finite Being is capable of . 2 ly . That no Man is bound to understand how much he deserves to be beloved , because this is beyond the Comprehension of any finite Understanding , especially of ours which are so dim-sighted in their Apprehensions of spiritual and invisible Beings . 3 ly . That in this State no Man is bound actually to love God so far as he apprehends Reason to love him ; this indeed we ought to endeavour after , but while we continue in these Bodies it is impossible for us so absolutely to abstract our Love from sense and sensual Things , as not to be in the least diverted by it from loving him to that Degree in which we know he deserves to be beloved . It is , I confess , our Imperfection that our Love to him is not proportionate to our Apprehensions of his Loveliness : but besides this we have many other Imperfections that are our Misery indeed , but not our Sin. For no Imperfection is any farther our Sin than 't is in our Power to correct it ; and there is no true Lover of God did ever attain to that Degree of Love as not to see great Reason to wish that it were in his Power still to love him more ; which is a plain Evidence in every Period of this imperfect State that our Affections are so intangled by these sensible Goods about us , that we are not able to raise them to such a Degree of Love as is proportionate to our Apprehensions of his Loveliness . 4 ly and lastly , That no Man is bound to love God in the several Periods of his Growth and Progress in Religion with the same Degree of Affection ; for by the Law of Perfection a Man is always bound to love him as much as he can , but in the Progress of our Religion we can love him much more than in the Beginning . For the more we know of God , and the more our Affections are disingaged from these sensual Goods , the more Power and Ability we have to love him ; and we are equally bound to love him as much as we can , when we have ten Degrees of Power , as we are when we have but one ; and consequently 't is as great an Offence against the Law of Perfection not to love him as much as we can when we have more Power to love him , as it was when we had less . So that by this Law we are always bound to love him as much as we are able , and to be always augmenting our Ability of loving him , and always to love him more and more as our Power and Ability increases ; and under this sweet Obligation perhaps we shall lie to all Eternity . For there being infinite Degrees of Loveliness and Amability in God , our finite Understandings will need an Infinity of Duration to discover them all , and it would be unreasonable for us not to love him more , according as we discover more of the Beauty and Loveliness of his Nature . 'T is true , in this Life the Difficulty lies not so much in discovering his Loveliness , as in affecting our Hearts with the Sense of it , and in raising our gross and carnal Affections to a Love proportionate to those Discoveries ; and 't is this that creates us so much Toil and Labour in the Progress of our Obedience to the Law of Perfection ; but when once we are arrived into the blessed Regions of Immortality our Affection being perfectly subdued to the Reason of our Minds , and dreined and clarified from all its gross and carnal Love will as naturally flame out more and more towards God upon every new Discovery of his Beauty , as Fire doth when more combustible Fuel is layd upon it ; and so without any Toil or Difficulty , the more we know the more we shall Love , and so more and more for ever . If therefore we would know what Measures of Love to God we are obliged to by this Law of Perfection , the Answer is easy , viz. that to all Eternity we are bound to love him as much as we are able , and always to love him more and more as our Ability increases . And this I take to be the Sense of that comprehensive Law of our Saviour , Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind , and with all thy strength , Mar. 12.30 . that is , thou shalt imploy thy Faculties , thy Mind , thy Will , and thy Affections to the utmost of thy Strength and Power in loving , delighting , and taking Complacency in the Goodness , Beauty , and Perfections of God. But 2 ly . What Degree of Love to God is required by the Law of Sincerity , which is the Law by which we must stand or fall for ever ? So that the Sense of the Enquiry is this , what Degree of Love to God is necessary to put us into a State of Salvation , the indispensable Condition of our Salvation being nothing else but our Obedience to this Law of Sincerity . Now as to this particular of our Love of God there are two Things which this Law exacts of us ; First , it requires the Being and Existence of this heavenly Virtue in us , that is , it requires not only that we should not hate God , or be indifferent between Love and Hatred in our Affection to him , but that we should really , cordially , and sincerely love him . And hence those eternal Glories and Beatitudes in which our Salvation doth consist , are said to be prepared by God for them that love him , 1 Cor. 2.9 . which is a plain Evidence that it is one of the Conditions or Qualifications upon which our Salvation doth depend , and consequently an indispensable Duty of the Law of Sincerity ; and St. James expresly tells us , that the Lord hath promised the Crown of Life to them that love him , Ja. 1.12 . And therefore since that Law of Sincerity contains the Condition of that Promise , it hence necessarily follows , that our Love to God is a Part of it , since that Promise is made to those that love him . Nay , so necessary a Part of that Law is this excellent Virtue , that the Apostle tells us , without this the most vertuous Actions whatsoever are insignificant Cyphers in the Account of God ; for though , saith he , I bestow all my Goods to feed the Poor , and though I give my Body to be Burned , and have not Charity , it profiteth me nothing , 1 Cor. 13.3 . where it is plain he takes Charity in the largest Sense for our Love to God and one another . He therefore that doth not really love God , who is not heartily touched and affected with the Sense of his Goodness and Perfections stands condemned by the Law of Sincerity ; and without Repentance and Amendment shall have no Part or Portion in the Kingdom of God. But then Secondly , This Law of Sincerity requires such a Degree of Love to God , as doth , together with the other Motives of Christianity , effectually render us obedient to his Will. For , as I have shewed you , the Scripture every where makes our keeping his Commandments the most essential Property of our Love of him ; for if a man love me , saith our Saviour , he will keep my Words , Joh. 14.23 . And whoso keepeth his Word , saith St. John , that is , his Commandments , in him is the love of God perfected ; that is , in him it is real , and cordial , and sincere , 1 Joh. 2.5 . When therefore our Love to God hath that Power over us , as together with the other Motives of Christianity , to restrain us from the wilful Omission of any known Duty , or Commission of any known Sin , it is then perfected to that Degree which the Law of Sincerity exacts . But before we dismiss this Argument , it will be necessary to give a more particular Account of it . 1. Therefore , this Law of Sincerity requires that some Degree of true Love to God should be intermingled with the other Parts of our Obedience to him ; because this , as I have shewn you , is one great and essential Part of that Obedience which it requires ; and therefore if out of mere Fear of God we should obey him in all other Instances , yet so long as we are defective in this , our Obedience will be lame and partial , and want a great Part of that Intireness which the Law of Sincerity exacts . For since it requires us to love God under the same Penalty of eternal Death that it requires all its other Duties , we can no more be saved by it without this Virtue than without Justice , Temperance and Chastity ; yea , considering how necessary this is both to quicken our Obedience here , and qualify us for Happiness hereafter , we may much better spare any Virtue of Religion than this of the Love of God. This therefore is indispensably necessary , according to the Tenor of the Law of Sincerity , that there should be some Degree of true Love to God intermingled with the other Parts of our Obedience . 2 ly . This Law of Sincerity exacts of us only such a Degree of Love to God as , in Conjunction with the other Motives of Christianity , is actually sufficient to enforce our Obedience . It doth not require us to love God in that heroic Degree , as not to need any other Motive to engage us to obey his Will ; for if it did , no Man could be in a good State till he were able to obey God purely for his own Sake , without any Respect either to those glorious Advantages he promises , or those endless Torments he denounces ; which requires such an ardent Degree of Love to him as I doubt few good Men arrive to in this Life . I know 't is usually said by those that handle this Argument , that to love God above all Things is the Degree of Love to which the Law of Sincerity obliges us ; but either this must be a Mistake , or no Man can be good till he is so perfect a Lover of God as not to need any other Motive but that of his own Love to oblige him to Obedience . For Men need no Motives to persuade them to chuse what they love best ; and therefore if Men loved God above all , they would need no farther Motives to persuade them to chuse what he Wills and Commands against all Persuasions to the contrary . If I love God above my self , I shall certainly chuse his Will before my own : If I love him above all my Pleasures , I shall chuse his Pleasures before my own ; and it will be a needless Thing to propose Motives to persuade me to do that which I like best , and chuse that which I love above all the World. So that whilst a Man hath Need of Motives to persuade him to chuse God , and prefer his Will above all Temptations , it is apparent he loves him not above all ; and consequently according to this Doctrine cannot be a good Man in the Judgment of the Law of Sincerity ; which if it were true , I doubt , the List of good Men would be reduced to a very small Number . Wherefore since loving God above all is a high strain of Piety much above the low Estate of sincere and true Goodness , to make it necessary to a good State must needs be very dangerous , since it cannot but dishearten beginners in Religion , and perplex their Consciences with needless and inextricable Scruples . I confess , not to love God above all , who doth so infinitely exceed all in Degrees of Loveliness and Amability , is an Argument of great Imperfection , though not of Insincerity ; but if my Love to him be such , as that together with my Hope and Fear excited by the other Motives of Religion , it effectually operates on my Will , so as to win it to an universal prevalent Consent to the Will of God , I know no Reason I have to judge severely of my main State , though I should be conscious to my self that my Love singly and apart from those other Motives had not Force enough in it to produce this happy Effect . This therefore I conceive is the utmost Degree of Love to God that the Law of Sincerity exacts , that we should so love him as by our Love , in Concurrence with the other Arguments of Religion , to be effectually prevailed on to obey him . 3 ly . The Law of Sincerity exacts such a Degree of Love of us , as together with those other Motives of Christianity is prevalent to sincere Obedience ; and in this it differs from the Law of Perfection , which requires such a Degree of Love of us , as together with those other Motives is productive of perfect unsinning Obedience . For , as I have shewed you , the Law of Perfection requires the utmost of our Possibility , and consequently that we should love God as much as we can , and consider and apply to our selves the other Motives of Religion as well and as closely as we are able , and then proceed upon the whole to serve and obey God to the utmost of our Power and Ability ; which if we do , we are perfectly innocent and inculpable ; unless you suppose , that a Man may be blame-worthy for not doing more than he can . But should the Law of Sincerity exact thus much of us , I doubt it would exclude the best of Men out of the State of Goodness and Salvation ; for what Man is there that doth always love and obey God to the utmost of his present Possibility ? Wherefore all that this Law can be supposed to require of us , is only such a Degree of Love as is requisite to render it a concurrent Cause of true sincere Obedience , that is to say , such a Love as in Concurrence with those great Motives of Reward and Punishment produces such an hearty Consent in us to the Will of God as will not suffer us any longer to persist either in carelss or affected Ignorance of it , or in known and wilful Disobedience to it ; and there are no Infirmities or Miscarriages whatsoever inconsistent with such a Degree of Love to God , but what are also inconsistent with such a Consent to his heavenly Will. If therefore we thus love God to the Purposes of a sincere Obedience , the Law of Sincerity acquits us ; and as for our Sins of Infirmity , Surprize , or Inadvertency , we are accountable for them only to the Law of Perfection . 4 thly , And lastly , The Law of Sincerity requires such a Degree of Love to God as together with those other Motives makes us not only sincere in our Obedience , but also careful to improve it to further Degrees of Perfection . And indeed this is necessarily included in the former ; for if our Love of God joyned with the other Arguments of Religion hath so far prevailed upon us as to win us to a sincere Consent to his heavenly Will , we shall not only industriously avoid the known and wilful Violations of it , but be very careful to correct those Flaws and Imperfections that are intermixed with our Obedience to it . 'T is true , when there is nothing but slavish Fear at the Bottom of a Mans Obedience , that must necessarily contract and shrink up the Sinews of his Care and Endeavours , and render him exceeding narrow and stingy in the Discharge of his Duty ; for having no farther Aim than his own Security , he will do no more than what is necessary to avoid the Danger that he stands in Fear of ; and if he can but escape those known and wilful Sins that layd waste his Conscience , and expos'd him to the Wrath of God , that is the utmost he desires or aims at ; but as for those Miscarriages and sinful Imperfections which do only fall under the Cognizance of the Law of Perfection , he is not at all concerned about them . But when our Fear is intermingled with such a Degree of Love to God as the Law of Sincerity exacts , that will make us careful , not only to avoid those known and willful Sins that divorse us from the Favour of God , but also to indear our selves more and more to him by correcting even those smaller Defects and Imperfections that do still adhere to our Duties and Natures : For this is plain , that no Man can heartily love God that doth not more and more desire to be beloved by him ; and that no Man can sincerely desire to be more and more beloved by God , that doth not honestly endeavour to render himself more and more lovely in his Eyes ; that is , to reform all those sinful Defects and Imperfections which stain and blemish the Beauty of his Soul. Whosoever therefore contents himself with this , not to be hated by God , did never sincerely love him ; and whosoever desires more than this , will as well be careful to correct those smaller Imperfections which render him less beloved of God , as to avoid those known and wilful Sins which do expose him to God's Hatred . If therefore our Religion doth not in some Measure improve our Natures , if it doth not render us more patient and humble , more charitable and heavenly minded , it is a certain Sign that it is not acted by Love. For if after having a long while continued in a Round of religious Duties we still return to the same Point , and are in no Degree better than we were when we first began , it is a plain Token that we do not heartily desire to be more beloved of God , and consequently that we do not love him . So that in fine the Sum of all is this , The Law of Perfection requires us to love God with all our Might and with all our Strength , that is , as much as we are able in every Period of our Growth and Progress in Religion ; and by how much we love him less than we are able , by so much less shall be the future Reward of our Love. But then for the Law of Sincerity , that only requires of us such a Degree of Love to him as doth together with the other Motives of Religion effectually incline us to obey him sincerely , and to endeavour to improve our Obedience into farther Degrees of Perfection ; and so long as we fall short of this we are bad Men , and the Wrath of God abides upon us . And so I have done with the First Part of the Text , We should or ought to love God. 2. I proceed now to the second Part , viz. the Reason why we ought to love him ; and that is , because he first loved us ; which though it be but short in Words , yet is extreamly comprehensive in Sense , containing in it such puissant Motives and endearing Obligations as cannot but affect us if we have any Spark of Tenderness or Ingenuity remaining in us . For in this Argument or Reason these six Things are implyed ; 1. That he began in Love to us . 2. That he began before we could any Way deserve it . 3. That he began to love us when we deserved his Hatred . 4. That he began when he foresaw he could never make any Advantage by it . 5. He began to love us to such a Degree as to think nothing too dear or too good for us . 6. That he so began to love us as to condescend by all the Arts of Importunity to court us to accept his Love : All which are very powerful Considerations to engage us to return him Love for Love. 1. He began in Love to us . Had he only engaged himself to re-love us whensoever we began to love him , and in the mean Time remained indifferent in his Affection towards us , this would have been a mighty endearing Obligation . For the great Majesty of Heaven to take Notice of the Loves of such poor Worms as we , and much more to engage himself to repay them with a correspondent Affection , is in it self a noble Expression of his great and generous Goodness ; but that he should not only take Notice of , and return our Love , but forestal and anticipate it ; that he should condescend to make the first Address and Tender of Love to us , is such an Expression of Goodness as is sufficient to inflame the most stupid and insensible Soul. For he that loves another lays an Obligation upon him , and renders him extreamly beholding ; he lends him his Heart and Soul which are much more valuable than Money , and he becomes his Creditor and acquires a just Claim to be repaid with mutual Affection : For not to repay Love for Love , is equally unjust and ungrateful . He therefore that begins to love , doth thereby render the Person beloved his Debtor , and acquires a just Right to be Beloved by him again , though he should have no other Pretence to , or Interest in his Affections , especially if he be one who is much our Superiour in all endearing Perfections and Accomplishments ; because this must needs render his Love more valuable , and consequently augment our Obligation to re-love him . When therefore the great God himself shall begin to love us , who doth so infinitely excel us in all Manner of amiable Perfections , how deeply are we obliged and beholding to him ? What infinite Sums of Love must we owe him ? If he had laid no other Obligation upon us , had neither made , nor fed , nor clothed , nor provided for us ; if he had no other Claim to our Love but only this , that he first loved us ; yet this is such as we cannot frustrate without being extreamly unjust and ungrateful . For he is so much afore-hand in Kindness with us , hath so much gotten the start of us in Love , that we shall never be able to overtake him . He loved us long before we had a Being , when we existed only in his own Decree to make us Men , and to provide for our Happiness ; so that now we are so far behind-hand in Arrears of Love to him , that we shall need , as well as have an Eternity to discharge them ; and should we from henceforth every Moment love him more and more to the longest imaginary Period of Duration , yet we shall still owe him all that Eternity of Love that was due before we began to love him . And shall we grudg to pay him a Mite to whom we are indebted Millions ? And is it not high Time for us to begin to love him now , who hath loved us so long already for nothing without the least Shadow of Requital ? 2 ly . He began to love us before we could any ways deserve it . For it is impossible for a Creature that ows all to God , the Fountain of its Being , to deserve any Thing at his Hands ; because he hath every Thing from him , and so can render him nothing but what is his own already by an unalienable Propriety . But the noblest and most acceptable Sacrifice that we are able to render unto God is our hearty and unfeigned Love ; and if it were possible for us any way to deserve his Love , who is so much above us , and hath such an absolute Dominion over us , it would doubtless be Offering up our Souls to him inflamed with Love and Affection ; for t is this alone that consecrates all our Services , and renders them valuable in the Eyes of God. If Love , like an universal Soul , be not diffused throughout all our Religion , and doth not act and animate every Part of it , in God's Account all our demure Pretences are nothing but the lifeless Puppits and Images of true Religion ; which though they may speak and move and act like that which they represent and imitate , yet want that inward Form and Principle that gives it Life and Motion ; and to have nothing of Religion but merely the Shape and Outside , is as bad , at least in God's Account , as to have none at all . Since therefore 't is Love that gives Worth and Value to all our other Services , and renders them acceptable to God ; it hence necessarily follows , that it self is the most grateful Thing we can render to him , and that when this is wanting , we are so far from being capable of deserving his Love , that nothing we do can be pleasing or acceptable in his Eyes . Wherefore since he loved us before we loved him , it is plain that it was not our Desert , but his own Goodness that first endeared him to us ; for when we did not love him , we could have neither Form nor Comliness to attract his Love ; our Love to him being the only Beauty that can render us amiable in his Eyes : So that he could have no other Motive to incline him to love us , but only the immense Benevolence of his own Nature . Since therefore he hath loved me without any Desert of mine , can I forbear to love him who hath deserved so well of me ? If he had never expressed any Kindness towards me , yet I have infinite Reason to love him , because of the infinite Loveliness of his Nature ; but when I add to this the unspeakable Love he bore me when I had neither Beauty to endear , nor Desert to oblige him ; what a tender Care he took of my Welfare , and how big his Thoughts were with Designs of Kindness to me ; I am not able to reflect upon my Coldness and Indifference towards him without the greatest Shame and Confusion ; especially considering , 3 ly . That he began to love us when we deserved his Hatred . And indeed if we consider the wretched Condition in which his Love found us when it first addressed to us , and cast its gracious Eyes upon us ; we shall find sufficient Reason to wonder that it did not immediately convert into implacable Fury . For when it first looked down on us from the Battlements of Heaven , it beheld us wallowing in our Blood , all polluted and distained with the foulest Treasons and Rebellions . It saw us unanimously engaged in an unnatural Conspiracy against the blessed Author of our Beings , converting those very Faculties he bestowed upon us into Weapons of Rebellion against him , and arming the Effects of his Bounty against his Sovereign Authority . It beheld our Natures all depraved and vitiated , our Faculties all disordered and confused , our Minds surrounded with Egyptian Darkness , our Wills byassed with wild and irregular Inclinations , our Affections overgrown with monstrous and preternatural Lusts , and all the beautiful Structure of our Natures most miserably disfigured and deformed ; and certainly one would have thought that such a loathsome Spectacle as this might have been sufficient to extinguish his Love for ever , and stifle all his tender Resentments towards us . But so invincible was his Kindness to us , that all the Deformities we had superinduced upon our Natures , all our Unworthiness to be beloved by him , all the rude Affronts and Indignities we had offered , were not able so much as for one Moment to stop or divert the impetuous Current of his Goodness . But in the midst of so many Reasons that he had to hate us , he fixed his Love upon us ; and notwithstanding the Continuance of those Reasons doth still persist to love us ; and while we are abusing of his Kindness , dishonouring his Name , and trampling on his Laws and Authority , he is continually mindful and active to do us good , and doth incessantly imploy his restless Thoughts , extend his watchful Eye , and exert his powerful Arm to contrive , promote and procure our Happiness ; as if he were resolved to be as obstinate in Love , as we are in Unkindness , to contend with us for Victory , and , if it be possible , to vanquish us with the Charms of an invincible Kindness . And now methinks it should be impossible for any one that hath but the Reason of a Man to be so base and disingenuous , as not to be endeared by such a victorious Love. O blessed God! dost thou love me who have so many ways deserved thy Hatred , and can I hate thee who hast so infinitely merited my Love ? Have I not been long enough thine Enemy already , and hast thou not been long enough my Friend at last to thaw my obdurate Enmity , and melt me into a reciprocal Kindness ? Barbarous Heart ! Canst thou still withstand these puissant Endearments of Almighty Love , that hath so long repay'd thee Smiles for Affronts , and returned thee Favours for Provocations ? For shame , if thou hast any Sense of Gratitude or Modesty in thee , be at last persuaded to hearken to the Love of thy Maker , and to return him Love for Love. 4 thly . He began to love us when he could never reap the least Advantage to himself by it . Had we been capable either of benefiting or injuring him , of adding to , or substracting from his Happiness , his own Interest might have obliged him to love us , or at least to have pretended Kindness to us , that so he might the better obtain his Ends upon us , and engage us to contribute more freely to his Happiness . But such a poor Design , as this , is inconsistent with the Notion of a Divinity , which implies infinite Perfection , and consequently infinite Happiness ; and for him who is infinitely happy , to design a Contribution of Happiness from his Creatures , implies a Contradiction ; because the very designing of a farther Happiness implies a present Want and Insufficiency , which can have no Place in a Being that is infinitely happy already . The Happiness of God therefore being so immense and secure that nothing can be added to , or substracted from it , it is impossible he should love us , for any Self-interest or Advantage , it being out of the Reach of any Power whatsoever , either to benefit or injure him ; and his Love to us can have no other Design but only our Happiness and Welfare . He his infinitely perfect and happy in himself , and consequently cannot be supposed to love us for his own Advantage , it being impossible that he who is infinitely happy in himself should be capable of receiving any Advantage from any Thing without him ; so that there can be no other End of his Love , but only to render us like himself compleatly perfect and happy . For when he first set his Heart upon us , and chose us for his Favourites , he knew his own Happiness to be so immense and stable , as that he could never need our Love or Services , either to add more to it , or to continue and perpetuate it , which from Eternity to Eternity was , and is , and always will be commensurate to the boundless Capacity of his Nature . But such was his innate Goodness and Beneficence as would not permit him to be happy alone , to content himself in a solitary Fruition of his own essential Beatitudes ; but to gratify the benign Inclinations of his Nature he must have Companions in Happiness , upon whom he may diffuse his Goodness , and imprint his own Bliss and Perfection : And 't was only this frank and generous Motive that first obliged him to cast an Eye of Love towards us . When we had neither Worth to deserve , nor Power to requite his Kindness , then did his own Benignity incline his Heart to love us , and to invite and receive us into a Participation of his Happiness . He knew well enough that the most we were capable to do for him was only to love and obey , to praise and honour and adore him ; and that when we had done all this , it would be impossible for him to reap the least Advantage by it ; that if we did love and obey him , the Profit would all redound to our selves , and that if we did not , our selves only would fare the worse for it ; so that whether we did or no , it would be all one to him ; his Happiness would be still the same , without the least Addition or Substraction . And yet when Things were in this Posture , when he had no Self-interest to serve upon us , no Motive but his own Benignity to endear him to us , then did he begin to love us , and to express the Earnings of his Heart and Bowels towards us . And now how can we think of this , and not be affected with it ? How can we any longer avoid being captivated with the Thoughts of such a generous Kindness ? Consider , O my Soul , thy God gains nothing by all his Love to thee , but thou gainest infinitely by thy Love to him ; by loving him thou glorifiest thy self , and crownest thy own Desires with Happiness . But he is not one jot the better for loving , nor would he have been one jot the worse if he had never loved thee at all ; and yet out of pure generous Goodness he loves thee a thousand times more than thou lovest thy self , or art ever able to love him ; and canst thou be such a wretched Thing , so lost to all that is ingenuous and modest as not to return him Love for Love ? 5 thly . He began to love us to such a Degree , as to think nothing too dear , or too good for us . Considering how little we deserve his Love , how much we have deserved his Hatred , and how uncapable we are to make him any valuable Requital ; it is sufficient Matter of Wonder that ever he could prevail with himself to love us in the least Degree ; but that in the midst of so many Reasons to the contrary he should not only begin to love , but to be so liberal of his Kindness to us , is Matter of just Astonishment . It was a mighty Kindness in him to create us what we are , and make such a plentiful Provision for our comfortable Subsistence here ; for wheresoever we direct our Eyes , whether we reflect them inwards upon our selves , we behold his Goodness to occupy and penetrate the Root and Center of our Beings , and discern the lively Characters of his Love in the incomparable Frame and Structure of our Natures ; or whether we extend them abroad towards the things about us , we may perceive our selves like Fortunate Islands surrounded with an Ocean of Blessings , containing whatsoever is necessary for our Sustenance , convenient for our Use , and pleasant for our Enjoyment . And is it not wondrous Love in him to make such liberal Provisions for such undeserving Guests ? But this is the smallest Part of his Kindness ; for he hath inspired us with immortal Minds , and Stamp'd them with the most fair Impresses of his own Divinity , viz. a Knowledge of Truth , and a Love of Goodness , and a forward Capacity of the highest Perfection , and purest Happiness ; and to fill and gratify these our noble Faculties and Capacities he hath prepared for us a Heaven of immortal Joys , and furnished it with all the Delights that this our Heaven-born Mind is capable of ; and lest we should fall short of it , he hath sent his blessed Son from Heaven , to reveal it to us , and shew us the Way thither ; to die for our Sins , and obtain and ratify the Promise of our Pardon , thereby to encourage us to return to our Duty and Allegiance , without which we are incapable of ever enjoying that beatifical State. And lest all this should not be sufficient , he is always present with us to promote our Happiness ; present , by his Providence to reclaim , by his Angels to sollicit us , and by his Holy Spirit to excite and co-operate with our Endeavours : So extreamly careful is he , not to be defeated of his kind Intentions , to make us everlastingly happy . O Blessed God! To what a Degree must thou love us , who thinkest none of these Things too dear and good for us ? That dost not think thy Son too good to redeem us , thy Spirit to Sanctify , thy everlasting Heaven to Crown and Reward us ? And now can our Hearts hold when we think of this ? Can we be cold and indifferent in the midst of such a vigorous Flame ? Good God! What are we made of ? What senseless , stony , stupid Souls do we carry about us , that can be Love-proof against so many Charms and Endearments ; that can listen to so many Wonders of Love with such unconcerned , such unaffected Minds ? Methinks if we had but the common Sense and Ingenuity of Men in us , it would be impossible for us in the midst of so much Love , not to be melted into a reciprocal Kindness . 6 thly And lastly , He so began to love us , as to condescend by all the Arts of Importunity to court us to accept of his Love. That notwithstanding all our Unworthiness , he should begin to love us , and that to so strange a Degree , is a most amazing Instance of the infinite Benevolence of his Nature ; but that he should condescend to address himself to us , to court and woo us as he doth to accept of his Love , and to be as happy as he would have us , is enough to astonish the most insensible Soul , and even to dissolve a Heart of Rock into Love. For thus the Scripture in the most pathetick Strains describes the Addresses of this great Lover of Souls , borrowing Metaphors to express his Love to us , from all that is kind and loving in the Creation ; even from the most melting Passions in Mankind ; from the Relentings of Fathers , and Yearnings of Mothers Bowels towards their dearest Off-spring . It paints him in all the charming Postures of an imploring , beseeching , and importunate Lover , wooing and intreating us to be happy , even with Tears of Pity in his Eyes , with Charms of Love in his Mouth , and Tenders of Mercy in his Hands . And when with all the Rhetorick of his Love he can't prevail with us to live , it represents him weeping at our Funerals , and like a tender-hearted Judge pronouncing our Sentence with the Tears in his Eyes . By which Metaphorical Descriptions he represents to us his infinite Concern for our Happiness ; how much his Heart is set upon it ; and how hardly he can bear a Defeat in his kind and merciful Intentions towards us . For what but an infinite Love could ever have made the King of Heaven and Earth to stoop so low to his rebellious Subjects , as to beseech them to lay down their Weapons of Hostility with which they can injure none but themselves , and to listen to his Terms of Mercy , and accept of his Crowns and everlasting Preferments ? One would have thought it had been enough for him barely to have told us how he loved us , how willing he was to Pardon and Advance us ; and that this had been enough for ever to recommend him to the dearest Affections of his Creatures ; but that he should moreover condescend to supplicate our Acceptance , to beseech us not to spurn his Love , and frustrate its Designs of Mercy to us ; Lord , how can we think of this without being all inflamed with Love to thee ! 'T is true , he doth not come in Person to us , because we are not able to bear the immediate Approaches of his Glory ; but many a Message of Love he hath sent us transcribed from his very Heart . He sent his Son from Heaven to us , and clothed him in our Natures , that therein we might be capable of conversing freely with him ; and all his Errand was to deliver a Message of Love to the World , and to court and importune them to listen to , and comply with it . And when he returned again to his Father , he instituted an Order of Men to supply his Room , and in his Stead , to woo the World to be happy . For we are Ambassadors for Christ , as though God did beseech you by us : We pray you in Christ's stead , be ye reconciled to God , 2 Cor. 5.20 . So that you are set upon the Throne , and not only Men , but God himself lies prostrate before your Foot-stool beseeching you to lay down your Arms , and to be reconciled to your best Friend that never did you the least Injury , unless that be one that he hath loved you better by a Thousand Degrees than ever you loved your selves . And can we be such barbarous Wretches as not to listen to him when he thus humbles himself before us , and even comes upon his Knees to us for Reconciliation ? How justly may the whole Creation be astonished to see the great Majesty of Heaven condescend so low as to beseech and entreat a Company of rude , disdainful Rebels , whom he could every Moment frown into Nothing , to accept of his Love , and at last comply with Terms of Friendship ? Who would ever imagine , ( but that sad Experience evinces the contrary , ) that among reasonable Beings there should be found such Monsters of Ingratitude , as to persist in Enmity to God after he hath thus humbled himself , and made so many lowly Addresses only to court and woo us to be happy ? And thus you see how many puissant Motives to Love are comprehended in these few Words , because he first loved us ; which are such as nothing can ever be able to resist but a Heart that is steeled with Impudence and Ingratitude . So that if after all these Obligations which God hath laid upon us we do not at last surrender up our Hearts unto him , our Baseness and Ingratitude is such as nothing but our eternal Ruine will be able to expiate . For when with all the Endearments of his Loving kindness he finds he cannnot prevail on us to love him , the very Consideration how much he hath obliged us , and what unworthy Requitals we have made him , will but incense him the more against us , till it hath converted his Kindness into implacable Fury ; and when once the Heats of wronged Love take Fire , and kindle into Wrath , it will be a quenchless Flame and everlasting Burning . Wherefore in the Name of God , Sirs , let us endeavour to affect our Souls with the Sense of this dear Love , to warm our Affections at this heavenly Fire till it hath insinuated it self into them , and converted them into its own Substance . And that we may be succesful herein , let us take with us these following Directions . 1. Let us season our Minds with good Opinions of God : For since 't is his Goodness that is the most immediate Object of our Love to him , whatsoever Opinions do reflect upon that , or any way tend to cloud and disgrace it , must necessarily Damp our Affection towards him . Whilst therefore we look upon God as a mere arbitrary Being , as one that conducts all his Actions by a blind Omnipotent Self-will , and governs the World and dispenses Rewards and Punishments to his Creatures according to a certain fatal Decree , which he made without Foresight or Consideration ; as one that exacts Impossibilities of his Subjects , commands the Lame to run , the Blind to see , and without ever enabling them thereunto is resolved to damn them forever for Non-performance : Whilst , I say , we look upon God through such false Opticks as these , they must needs represent him exceeding unlovely in our Eyes . For though I doubt not but there are many Men that love God heartily , notwithstanding they have entertained these sower and gastly Notions of him ; yet I must seriously profess had I such black Opinions of him , I should never be able heartily to love him , though I were sure to be damned for ever for neglecting it . Wherefore , if we would kindle in our Souls the Love of God , let us take Care , as much as in us lies , to purge our Thoughts of all ill Opinions of him , and to represent him fairly to our Minds what he truly is , and what the Scripture represents him to be , viz. a most bountiful Benefactor unto all his Creation , and an universal Lover of the Souls of Men ; one that heartily desires our Welfare , and is always ready to contribute to us whatsoever is necessary thereunto . Let us firmly persuade our selves that he desires not our Ruine , but would have all Men to be saved , and come to the knowledge of the Truth ; that when he finally destroys any particular Offender , it is in great Mercy to the Publick ; that he loves not Punishment for its own Sake , and never inflicts it but for some gracious and merciful End. These are such Thoughts of God as are truly worthy of him , and infinitely apt to endear him to all considering Minds . 2 ly . Let us frequently consider and revolve in our Minds the numerous Reasons and Engagements that we have to love him . For all Virtue whatsoever begins in Consideration , and it being a rational Accomplishment , cannot be otherwise acquired but only by Reason and Discourse , that is , by considering the Reasons and pressing our selves with the Arguments upon which it is founded . And thus we must do in the Case before us ; if ever we would attain to a hearty Love of God , we must be often entertaining our Thoughts with the Consideration of those great Obligations he hath laid upon us to love him ; how deeply we are engaged by all the Ties of Gratitude and Ingenuity to repay him in his own Coin , and to return him Love for Love. Nor will it be sufficient to affect our Hearts with the Sense of those Obligations , now and then to reflect a few slight and transient Thoughts on them , but with holy David we must muse on till the Fire Kindles ; we must fix and stay our Thoughts upon the Consideration of God's endearing Love to us , urge and press them again and again till we have wrought and chafed them into our Souls , and a heavenly Warmth diffuses from them and enflames our Hearts with a divine Affection . Wherefore let us frequently revolve such Thoughts as these in our Minds ; O my Soul ! How infinitely art thou obliged to love thy God , who hath been such a tender Friend and liberal Benefactor to thee , who loved thee before ever thou wast capable of thinking a Thought of Love towards him ; yea , and when thou didst most justly deserve to be excommunicated from his Favour for ever , and who had no other Aim in loving thee , but to do thee good , and make thee happy , and thought nothing too good for thee that could either promote or compleat thy Happiness ; but is so importunately concerned for thee as to beseech and intreat thee not to reject his Favours ? And canst thou be cold and insensible in the midst of so many prevailing Endearments ? Suppose that thy Fellow-creature had done for thee but a thousandth Part of what thy God hath done , and thou hadst repayed his Kindness with nothing but Affronts and Indignities ; wouldst thou not call thy self a thousand ungrateful Wretches , and acknowledge thy self infinitely unworthy of his Favours ? And is it less criminal to be ungrateful to God , than to thy Fellow-creature ? Suppose thou hadst a Friend that began to love thee as soon as thou wast born , and had persisted to love thee , notwithstanding thou hadst offered him a thousand Provocations to the contrary ; that had done thee all the good he was able , and constantly repaid thy Injuries with Favours : Would not thy Conscience fly in thy Face , and all that is humane in thee upbraid thy monstrous Baseness ? And hath not thy God obliged thee infinitely more than the best Friend in the World ? How then canst thou excuse thy Coldness and Indifference to him ? Consider , O my Soul , the Eyes of all the spiritual World are upon thee ; Angels and Saints are looking down from their Thrones of Glory to see how thou wilt acquit thy self under all these mighty Obligations , which if any mortal Friend had laid them upon thee , and thou shouldst have so ill requited him , all the World would have hissed at thee for a Monster of Ingratitude . And is it less infamous to be an ungrateful Wretch towards God , than towards a mortal Friend ? With what Confidence then wilt thou lift up thy head among those blessed Spirits who have been Spectators of thy Actions , who have seen thy foul Ingratitude towards thy best Friend , and must therefore brand thee for an inglorious Wretch abandoned of the common Sense and Modesty of humane Nature ? And if after you have pressed you Souls with all this mighty Weight of Love , you should be still to learn to re-love the blessed Author of it , I know no other Expedient but to send you to the Brutes to be their Scholars ; to call for your Spaniels and bid them teach you , and by their kind Returns of your Favours instruct your cold ungrateful Hearts , to make proportionate Returns of Love to your dearest Lord and Master . Thus let us frequently argue with our selves , and repeat these Considerations upon our Minds ; and certainly if we have any Sense of Obligations , they cannot fail of warming and affecting our Hearts . 3 dly . Let us endeavour so much as in us lies to moderate our Affections to the World. Love not the World , saith St. John , neither the things that are in the World. If any Man love the World , the love of the Father is not in him , 1 Epist. ii . 15 . that is , if we inordinately love and dote upon the World , if we suffer its Pleasures , Profits , and Honours to creep into , to hamper and inveagle our Affections into an excessive Delight and Complacency in them , that will so forestal and prepossess us , that we shall find no Room for the Love of God in our Souls : Our Hearts will be so soaked and moistened with sensual Desires and Complacencies , that the pure Flame of divine Love will never be able to take hold of , or kindle upon them . For whilst we immoderately dote upon the World , that will so ingross our Thoughts , so perpetually importune our Desires , that no Friend from Heaven will ever be able to come at us ; no good Thought or Consideration that comes to court and woo our Souls for God will ever find Admittance to them ; or if now and then they obtrude upon us , and force themselves into our Minds , the World will be so buisy about us that we shall not be long at Leasure to attend to them ; but whilst they are addressing to us and importuning our Affections , we shall feel a thousand Rival Thoughts swarming and buzzing about us , and this will be holding , that pulling , the other clasping it self about us and wooing us not to leave and forsake them . And though between these Competitors for our Love , our Hearts may now and then be a little wavering and irresolute ; yet our fond Partiality to the World will so vehemently incline and biass us , that we shall soon reject those divine Thoughts that would so fain court us to a contrary Affection . Wherefore , if ever we would acquire this noble and heavenly Virtue of divine Love , we must endeavour as much as in us lies to wean and withdraw our selves from the World ; to rescue our selves from under it's Tyranny and Dominion , into our own Power , that so we may be able to dispose of our Time , our Thoughts and Hearts , as shall seem to us most fit and reasonable . For till we have recovered our Hearts from the World into our own Disposal , how can we resign them to God ? Before we can give him our selves , we must be in our own Power , which no Man can be , so long as he is inthralled to the World. Wherefore , if we would become hearty Lovers of God , we must labour so much as in us lies to get such a Sovereignty over our earthly Desires and Affections , as that whensoever we are minded to retire from the World and converse with God , we may be able to keep them off at such a Distance as that they may not be able to intrude upon us , to mingle themselves with our Contemplations , and divert our Eyes from the endearing Prospect of his infinite Love and Loveliness . And then our Thoughts will stay and dwell upon this ravishing Theme like Bees upon a sweet Flower , and never rise till they have extracted thence the Honey of Canaan , the delicious Sweets of heavenly Love and Complacency ; then we shall muse on till the Fire burns , and never take off our Eyes from God till we have gazed our selves into Captivity to his Love and Beauty . 4 thly . If we would attain to the Love of God , we must endeavour , by the constant Practice of what is agreeable to his Nature , to reconcile our Minds and Tempers to it . For whilst our Minds are averse to the Perfections of his Nature , to the Justice , Purity , and Goodness of it , the most powerful Motives of his Love and Benevolence will never be able to beget in us an hearty Complacencey in him . We may admire his Love to us , and be sometimes moved by the consideration of it into mighty Transports of sensitive Passion ; but 't is impossible we should ever attain to a fix'd and permanent Delight in him till we are reconciled to his Nature . For all true and constant Love is founded in a Likeness of Natures ; and therefore till we are in some Measure god-like , till we are pure as he is pure , just as he is just , good and merciful as he is good and merciful , we have not as yet so much as laid the Foundation of divine Love ; nay we are so far from that , that we are under a prevalent Repugnancy and Antipathy to the divine Nature . Wherefore if ever we would be sincere and hearty Lovers of God , we must resolve to betake our selves to the constant Practice of all those eternal Laws of Goodness that are founded in his blessed Nature ; which if we do , and persist in our Resolution , we shall find the Practice of them will by Degrees render them first tollerable , then easie , then delightful , then natural to us . And when once the Laws of God's Nature are thus transcribed and copyed into ours , when our Hearts and his stand bent the same Way , and are for the main alike inclined and disposed ; then we are prepared for divine Love , made proper and convenient Fuel to receive that heavenly Flame . For as when God sees himself in us , his Goodness , Purity and Holiness stampt and impressed upon our Natures , he is inclined by his own Self-love to be pleased with , and take Complacency in us ; so when we come to see our selves in God , to see all that in him for which we value our selves , and to see it all in the utmost Perfection in him which is yet so imperfect in our selves ; our own Self-love will endear him to us and wing our Souls with an active vigorous Love to him . Wherefore , if we would love God , let us live in the Practice of all god-like Virtues till by accustoming our selves thereunto we have conquered our own Repugnancies and Antipathies to his blessed Nature ; and then our Hearts will stand open to his Love , and we shall feel it enter into us , and insinuate it self into our Wills and Affections , like a sprightful and active Flame , till it hath all inflamed them with Love , and converted them into its own Substance . 5 thly . And lastly , If we would acquire this heavenly Virtue , to all the foregoing Directions , we must add constant and earnest Prayer to God For when we have done all , it is most certain that without the Assistance of this Grace we cannot love him ; but if we do all , and then implore and Supplicate his Assistance , we have as much Assurance of it , as the Promise of Truth it self can give us . If therefore we have a hearty Mind to love him , we shall both do our own Part towards it , and earnestly implore him to do his . For so when we petition for our daily Bread , we do not say our Prayers , and then sit down with our Hands in our Bosoms , expecting that Bread should drop from Heaven into our Mouths ; but we presently betake our selves to some honest Imployment , and therein diligently endeavour to obtain what we pray for . And the same Course we shall take if we desire to love God with the same Sincerity as we desire Food : We shall pray and endeavour , and endeavour and pray ; we should be diligent in doing what is in our Power , and be importunate with God to do what is only in his . And certainly did we but know the Worth of this heavenly Virtue , this Soul and Queen of all other Graces , we should count no Prayers , no Tears , no Endeavours too much to purchase and obtain it . Did we but consider how useful and delightful it is , how at once it entices and inlivens Men , what a powerful Byass it claps upon their Hearts to incline them to their Duty , and with what Joy and Chearfulness it carries them through the greatest Difficulties , and turns their Toils into Recreations ; how it clears and smooths their Countenance , revives and elevates their Hearts : Did Men , I say , but consider this , they would give neither themselves nor Heaven Rest till they felt their cold and slugish Souls inspired and animated with it . Wherefore to all our Endeavours after it , let us joyn our earnest Prayers to God that he would kindle our stupid Hearts , and touch our cold Affections with an outstretched Ray from himself ; that he would conquer our Repugnance to him , and represent his Love and Beauty to our Souls in such affecting and attractive Forms as may not fail to captivate our Hearts , and subdue our obstinate Wills that have so long held out against all the Storms and Batteries of his endearing Goodness . And if we thus pray , and thus endeavour , and persevere in both , we shall at length most certainly feel this heavenly Grace springing up within us , and growing on to Maturity by insensible Degrees , till at last it hath gotten an entire Possession of our Souls , and subdued all our Powers and Affections to it's sweet and blessed Empire ; And then we shall feel our selves acted in Religion by a new Soul , and carried on through all its weary Stages with an unspeakable Life and Vigour ; then all our Duty will be naturalized to us , and we shall do God's Will upon Earth with almost the same Chearfulness and Alacrity , as it is done by our blessed Brethren in Heaven . Which God of his infinite Mercy grant : To whom be Honour , &c. PSALM xi . 7 . For the Righteous Lord loveth Righteousness . BY Righteousness here some Expositors understand the Righteousness of Punishment ; because in the foregoing Verse it is said , upon the wicked he shall rain snares , Fire and Brimstone , &c. and then it follows why he shall do it ; for the Righteous Lord loveth Righteousness : But considering the whole ; I rather believe that by Righteousness here is meant Righteousness of Life and Manners : For it seems more probable that the Text is a Reason of the two former Verses , than of that immediately foregoing ; but the whole that is asserted is this , the Lord tryeth the Righteous ; but the wicked and him that loveth Violence , his Soul hateth . Vpon the wicked he shall rain snares , &c. As if he should have said ; there is a vast Difference between Gods dealing with the Righteous and the Wicked ; for though sometimes he afflicts the Righteous , yet 't is only to prove and try them , and to render their Virtue more exemplary and illustrious ; but as for the Wicked , when he rains down Punishments on them , it is out of a just Hatred and Indignation against them . And the Reason why he is thus differently affected towards these different Persons is , because of the different Affection he bears towards their contrary Qualifications ; he loves the Righteousness of the Righteous , and that makes him chasten them in love , and for kind and merciful Ends and Purposes ; but he hates the Wickedness of the Wicked , and that makes him proceed against them with so much Wrath and Severity . So that by Righteousness here he means that Goodness and Virtue which is inherent in righteous Persons , is evident from what follows ; the righteous Lord loveth righteousness , his countenance doth behold the upright ; that is , he looks upon them with a most gracious and benevolent Aspect ; which latter Words being only a fuller Exemplification of the former , plainly shew that by the Righteousness mentioned in them is meant the Righteousness of righteous Persons , and consequently that it doth not signify the Righteousness of Punishment , but the Righteousness of Manners : By which we are not to understand that single Virtue of Honesty or Justice , but all the Virtues , or Virtue in the general in its utmost Compass and Latitude . For so in the sacred Dialect it is very usual to express the whole Duty of Man by Righteousness . So Prov. 14.34 . Righteousness exalteh a Nation , but Sin is a reproach to any People ; where the Opposition plainly implies that by Righteousness we are to understand all that is contrary to Sin ; that is , all that is contained within the Compass of our Duty . So also Heb. 1.9 . thou hast loved Righteousness , and hated Iniquity ; where Righteousness being opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Transgression of the Law in general , must according to the Rule of Opposition be understood in the same Latitude to signify all Obedience to the Law in general . And indeed all our Duty being a natural and eternal Due , either to God , our Neighbour , or our selves , the whole may very well be expressed by Righteousness , the Performance of every one of them being an Act of strict Justice , the Payment of a due Debt , either to our selves or others . The Meaning therefore of the Words is this ; God , who himself is infinitely pure , and holy , and good , is a constant hearty Lover of Purity and Goodness in others wheresoever he sees or finds it . In the Management of which Argument I shall do these two Things : 1. Shew you upon what Principles and Reasons God is a Lover of Virtue and Goodness . 2. What Indications he hath given to the World that he is so . 1. I shall shew you upon what Principles and Reasons God is a Lover of Virtue and Goodness ; and they are principally these Four. 1. He loves Righteousness , or Goodness as it is an essential Perfection of his own Nature . 2. He loves it as it is the main Principle and Foundation of his own Happiness . 3. He loves it as it is that which exalts all other Creatures into his own Likeness and Resemblance . 4. He loves it as it is the Spring or Cause from whence the highest Happiness of his most beloved Creatures is derived . 1 st . God loves Righteousness , or Goodness as it is an essential Perfection of his own Nature . For supposing God to be a reasonable Being , as all acknowledge him to be who acknowledge him at all , he must be in all Respects most perfectly reasonable , otherwise he would be deficient of that natural Perfection which the very Notion and Idea of God implies ; and if he be perfectly reasonable , he must be supposed to govern himself , his Choices , Motions and Actions by the truest , best , and purest Reason : And herein consists the perfect Holiness and Righteousness which the Essence and Notion of God implies , in a perfect Conformity of all his Choices and Actions to the eternal and infallible Reason of his own Mind , in chusing to do every thing which right Reason requires , and refusing to do any thing which it forbids . And this is so essential to God , that to exclude it out of the Notion of him is in Effect to deny his Being , or which is worse , to fancy him an Almighty blind Polyphemus , that hath an Arm of infinite Force , but no Eye in his Head to guid or direct it . When therefore we submit all our Choices and Actions to the Conduct and Government of right Reason , we stear our Course by Gods Compass , and live and move by the self-same Rule whereby he governs himself , and all his Motions . And when we do what God would have us , we are sure to do what right Reason requires , because we are sure he would have us do nothing but what is agreeable with the infallible Reason of his own Mind . When therefore we submit our Wills to God's , our Wills and his are governed by the self-same Reason , even by the most perfect Reason of his All-comprehending Mind , which never can deceive or be deceived . And when our Wills , Affections and Inclinations are once reduced under the Government of God's Reason , we are of the same Temper with God , because we are formed and tempered by the same Reason ; we are affected and inclined as he his , and are made Partakers of his divine Nature ; we are pure as he is pure , and holy as he is holy , and do communicate with him in all that Righteousness and Goodness which is the essential Glory and Perfection of his own Nature . So that Holiness and Righteousness in us being only a Ray and Representation of God , it is no more Wonder that he loves it than that he loves himself , it being nothing but himself derived , his own Perfection copyed out and transcribed into our Temper and Natures . Were the Sun a living Being , we cannot imagine but as he would be infinitely pleased with his own inherent Brightness , so he would be greatly delighted to behold that vast Sphere of Light which he diffuses round about him ; to see his own out-stretch'd Rays shining through this Spacious World , and glorifying with their quick Reflections all those dark and opaque Bodies that are continually moving round about him . How then can we imagine that the living God , who is infinitely glorious in Holiness himself , and loves himself infinitely for being so , can without vast Delight and Satisfaction behold his own Beauty , Light , and Purity , shining on the Face of his Creatures ; that he should not be enamoured with the Reflexions of that which is the Brightness of his own Being , and take infinite Complacency when he looks down from his Throne , and beholds his Creatures gilded with his Rays , and glorifyed with his own Glory ? For if God love himself , he must love what is suitable to himself ; and consequently since himself is Righteous , he must love Righteousness , or quarrel with the Perfection of his own Nature . And this Reason of his Love of Righteousness is implied in the very Words , The righteous Lord loveth righteousness . 2 ly . He loves Righteousness and true Goodness , as it is the main Principle and Foundation of his own Happiness . For if he were not just , and holy and good , he would be a miserable Being , notwithstanding all his Power and Knowledge ; for though by these he might defend himself from all foreign Hurt or Injury , yet could he not secure his own Content by them , or enjoy himself with any Peace or Pleasure . For perfect Holiness , as I have shewed you , consists in an exact Conformity of Actions to the eternal Rules of Reason ; but God having a full and perfect Comprehension of the eternal Reasons of Things , could never be satisfied with himself if he should act Unreasonably , because his Reason would condemn his Practice , and his own Knowledge would libel and upbraid him . For whenever he reflected on himself , his own All-seeing Eye would detect him , and by unmasking the Deformity of his Actions would render him an inglorious Spectacle to himself . How then could he enjoy himself , whilst in the Glass of his own Omniscience he beheld himself so odiously Represented ? What Content could he take in his own Choices and Actions , whilst his own infallible Reason disapproved them , and their Unreasonablness exposed them to the just Reproaches of his own Mind ? No certainly , should he any ways swerve in his own Choices , Affections , or Actions from the eternal Reason of his own Mind , he would be so far from being pleased with himself , that he would be his own eternal Torment ; and that infinite Reason which he himself cannot deceive or impose on , would so Expose and Shame him , that whensoever he reviewed himself he would be sure to appear a most gastly Spectacle in his own Eyes . That therefore which renders him so infinitely happy in himself , is not so much the Power he hath to defend himself from foreign Hurts and Injuries , as the exact Agreement of all his Motions and Actions with the all-comprehending Reason of his own Mind . He always sees what is best , and what he so sees he always chuses and affects ; and this makes him perfectly satisfied with himself , and fills him with infinite Joy and Complacency . When ever he surveys himself in the glorious Mirror of his own Mind , he discerns nothing in himself but what is infinitely lovely and amiable , nothing but what exactly corresponds with the fairest Idea of his own infinite Reason ; every Thing in him is as it should be , every Motion and every Action so perfectly good and exactly reasonable , that his own all-seeing Eye can discern no possible Degree of Perfection wanting in them ; and this makes him infinitely pleased with himself , infinitely joyed and contented in the Prospect of his own Beauty and Glory . So that God's Holiness and Righteousness , or which is the same Thing , the exact Agreement of his Choices and Actions with the infallible Reason of his own Mind , being the Principle and eternal Spring of his Happiness , it is no Wonder if he loves it wheresoever he finds it ; for how should he forbear being pleased and delighted with it , when he hath such a continued Experiment of the blessed Effects of it in his own Bosom ; when he feels himself made happy by it , and hath every Moment a fresh Relish of the Joys and Pleasures which result from it ? Can he be so insensible of his own Happiness as not to be enamoured with the blessed Cause of it ? Or can the Tree be indifferent to him , when the Fruit of it is so infinitely grateful ? No certainly , it is impossible but that the eternal Sense he hath in himself of the Joy , the Pleasure , the Bliss of being holy , should infinitely endear Holiness to him , and engage his Soul in an everlasting Love of it . 3 dly . God loves Righteousness as it is an Improvement and Exaltation of his Creatures into his own Likeness and Resemblance . Every Being that loves it self , naturally affects , so far as it is able , to derive it self , to beget its own Image and propagate its own Likeness and Resemblance ; which is an immediate Consequence of that Principle of Self-love that is in us , which inclines us to encrease and multiply our selves , and diffuse and spread our own Tempers and Natures . And no Wonder then that God , who is the best of Beings , and whose Love to himself is as infinite as his own Beauties and Perfections , should affect to derive and communicate himself , to beget and propagate his own most amiable Image in his Creatures . The infinite Love which he bears to himself cannot but engage him to like and approve his own Likeness ; and what he likes he must needs be inclined to produce where it is not , and to love where it is . But now Righteousness , being that moral Attribute which comprises all those Perfections of his Nature , wherein the Beauty and Glory of it consists , is the only Accomplishment that can render a Creature like him in that which renders him so infinitely lovely in his own Eyes . As for Omnipotence , Omniscence , Eternity , and Omnipresence , they are amiable only as they are crowned with infinite Righteousness and Goodness , and abstracted from these they have nothing of Form or Comeliness in them . That therefore which moulds us into a Resemblance of God , and renders us like him in that which is the Beauty of all his other Attributes , is Righteousness ; and therefore this he must love if he love himself , because t is his own Image : As for Power , and Knowledge , and length of Duration , though we should partake of them with him to the highest Degree that is possible for Creatures , yet we may be infinitely unlike him ; for so the Devils are , who yet are liberally endowed with these natural Perfections of the Divinity ; but the more they imploy their Power and Knowledge to unrighteous Purposes , the more ungodlike they are for being powerful and knowing ; and then only are Knowledge and Power god-like Perfections , when Righteousness and Goodness is their Scope and Rule ; for without these they are only the Perfections of Devils ; but good and righteous Devils are Contradictions in Terms . Since therefore 't is Righteousness only that can stamp us god-like Creatures , God must needs love it out of that natural Inclination which he and all other Beings have to propagate his own Likeness . For without Righteousness no Creature can resemble him ; and therefore if he love to be resembled , as he must needs do , because he loves himself , he must love that which gives the Resemblance ; and this , and this only is Righteousness and true Goodness . 4 thly . And lastly . God loves Righteousness as it is the Spring or Cause from whence the highest Happiness of his Creatures is derived . For he loves Beings more or less according to their intrinsick Worth and Value ; and doubtless of all Orders of Beings there are none so valuable as the rational ; and therefore if he love these most , he cannot but be desirous of their Happiness ; and if he be , he cannot but love that which is the Spring and Cause of it , and this is universal Righteousness . For the Foundation of our Happiness must necessarily be laid in the Perfection of our Natures , and our Natures being rational the Perfection of them must consist in a perfect Complyance of all their Powers and Faculties with the eternal Rules of Reason , which is all one with universal Righteousness . For doubtless the highest Perfection of reasonable Faculties is to act most reasonably , and then they act most reasonably when they govern themselves by the unchangable Laws of Righteousness . Righteousness therefore being our Perfection as we are reasonable Beings must necessarily be the Spring and Principle of our Happiness , and 't is as impossible for us to be happy without it as 't is to be well in Sickness , or at Ease under Pain . For to the Happiness of every Nature that is capable of being happy two Things are requisite ; First , that there be no disorder within it self ; that its Parts and Faculties be not distempered , nor their Vigour and Activity lessened and abated : Secondly , that all it's Faculties be imployed and exercised about such Objects as are most grateful and suitable to their Natures ; upon both which Accounts Righteousness is most necessary to the Happiness of every reasonable . Nature . For in the first Place , 't is Righteousness that rectifies all their Disorders , and reduces them to their native and most genuine Temper . No reasonable Nature is well , and in Health , so long as it acts unreasonably and unrighteously ; it 's Pulse beats disorderly while it beats either faster or slower than Right Reason prescribes , while it acts either on this side or beyond the Medium , in the Defect , or Excess of Virtue ; and whilst 't is thus sick and distempered , 't is impossible it should be happy . But now by acting righteously it revives and grows well again ; it throws off those unreasonable , and consequently unnatural Inclinations that clogg'd and obstructed all its regular Motions , and by Degrees recovers to the native Temper and Complection of a rational Nature ; and when once it hath perfectly discharged it self of all those unreasonable and unrighteous Humours that disordered it , it will then live in perfect Health and Ease , and all its languishing Faculties be restored to their natural Vigour and Activity . And then secondly , as Righteousness recovers us from all the Distempers of our Nature , so it imploys and exercises our Faculties about such Objects as are most grateful and suitable to them . For Truth and true Goodness are the only Objects that can gratify a reasonable Nature acting reasonably ; and about these doth Righteousness naturally dispose our Faculties to imploy and exercise themselves ; it disposes our Vnderstandings to contemplate upon , and our Wills to embrace and chuse that God who is the Fountain of all Truth and Goodness : For every Thing loves its own like , and what it loves , it is inclined to think on . So that when we are righteous , as God is , we shall naturally love him , because he is like us ; and then our Love to him will still incline our Thoughts to the Contemplation of his Beauty and Glories , and so the more righteous we grow the more we shall love him , and the more we love him the more our Understandings will be enclined to meditate upon him , and so more and more till we arrive at that City of Vision where we shall see him Face to Face , and be eternally ravished with the Love and Contemplation of him . Thus Righteousness you see is the Spring and Cause of our Happiness , and being so , he must needs love it , who above all things desires and sollicits our Welfare : For he being perfectly happy from himself , cannot need our Misery to augment his Happiness ; and therefore cannot desire it ; but on the contrary , he must desire our Happiness out of that infinite Complacency and Delight which he takes in his own , it being impossible that he whose Delight and Love is always founded on the same Motives should delight in contrary Objects , in different Subjects , in Happiness in himself , and Misery in his Creatures : And if he desire our Happiness , as most certainly he doth , how can he forbear to love and take Complacency in that which contributes so much to it ? Thus you see upon what Reasons and Principles it is that God is so firm a Lover of Righteousness . 2. I now proceed in the Second Place to shew you what Indications he hath given the World of his steady Affection and Good-will to Righteousness . Now these , though they are many and almost infinite , may be reduced to Two general Heads . 1 st . The natural Indications ; 2 dly . The Supernatural ones : Of both which I shall endeavour to give you some brief Account . 1. God hath given us Sundry natural Indications of his Love of Righteousness ; all which I shall reduce to these Four Heads : 1. He hath imprinted a Law upon our Natures which approves of righteous Actions , and condemns their contraries . 2. He hath endued our Minds with a grateful Sense of righteous Actions , and a natural Horror of their contraries . 3. He hath coupled good Effects to all righteous Actions , and bad ones to their contraries . 4. He hath implanted in us natural Abodings of the future Reward of righteous Actions , and the future Punishment of their contraries . 1 st . One Indication of God's Love of Righteousness is his imprinting a Law upon our Natures which approves all righteous Actions , and disapproves their contraries ; and this Law is that natural Reason which is either connate with our Understanding , or doth immediately result from the righteous Use and Exercise of it . For such is the Frame of our Understandings that whensoever we impartially reason about Things , we are forced to distinguish between Good and Evil , and without offering infinite Violence to our Faculties we can never persuade our selves , that to blaspheme God , or to reverence him , to lie or speak Truth , to honour our Parents , or to scorn or despitefully use them , are indifferent Things ; for as soon as we open the Eye of our Reason , we immediately discern such an essential Difference between them , as forces us to condemn the One , and approve the Other : And hence we see that as for the great Strokes of Unrighteousness , they have as much the universal Judgment of our Reason against them , as any false Conclusion in the Mathematicks ; whereas the Goodness of their contrary Virtues is as universally Acknowledged by us as the Truth of any first Principle of Philosophy . God therefore having created us with such a Faculty as doth so necessarily pass such a contrary Judgment upon righteous and unrighteous Actions , we must either say that he hath made us judge falsely or else acknowledge this Judgment to be his as well as the Faculty that made it ; and if it be , then 't is a sufficient Indication of his Love of Righteousness , that he hath so framed our Faculties , that without apparent Violence they cannot but approve of it . For whatsoever our Faculties do naturally Speak , they are made to speak from the Author of Nature ; they only speak what he hath Dictated to them , and so what they say he says , who hath put his Word into their Mouths , and hath made them speak it . Our Faculties therefore being God's Oracles , whatsoever they freely and naturally pronounce is as much his Words as any outward Revelation . Since therefore they so unanimously pronounce their Approbation of Righteousness , it is as plain a Signification of God's Love and Approbation of it , as if he himself should immediately pronounce it by a Voice from Heaven . 2 ly . Another Indication of God's Love of Righteousness , is his enduing our Minds with a grateful Sense of righteous Actions , and a natural Horror of their Contraries . We find that antecedently to all our Reasoning and Discourse , there is something in our Natures to which Virtue is a grateful Thing , and its Contraries very nauseous and loathsome ; for thus before we are capable of Reasoning our selves into any Pleasure or Displeasure , our Nature is rejoyced at a kind or a just Action , either in our selves or others , before we can speak , or are capable of being allured by Hope , or awed by Correction . We are sensibly pleased when we see we have pleasured those that have obliged us , and as sensibly grieved when we are conscious of having Grieved and Offended them . We love to see those fare well whom we have seen deserve well , and when any unjust Violence is offered them our Nature shrinks at and abhors it . We pity and compassionate the Miserable , when we know not why , and are ready to offer at their Relief , when we can give no Reason for it ; which is a plain Evidence that these Things proceed not merely either from our Education , or deliberate Choices , but from some natural Instinct antecedent to both , and that in the very Frame of our Nature there is implanted by the Author of it a Sympathy with Virtue and an Antipathy to Vice. And hence it is , that in the Beginnings of Sin our Nature is so shy of an evil Action , and doth so startle and boggle at it ; that it approaches it with such a modest Coyness , and goes blushing to it like a Virgin to an Adulterers Bed ; that it passes into Sin with such Regret and Reluctancy , and looks back upon it with such Shame and Confusion ; which in our tender Years , when we are not as yet arrived to the Exercise of our Understandings , cannot be supposed to proceed from Reason or Conscience , but from some secret Instinct of Nature , which by these and such like Indications declares it self violated and offended . And this plainly shews the mighty Respect that God hath to Righteousness , that he hath woven into our Beings such a grateful Sense of it , and such a Horror of its Contraries . For this natural Sense was doubtless intended by God to be the first Guide of humane Nature , that so when as yet 't is not capable of following Reason and Conscience , it might be led on to Righteousness by its own necessary Instincts ; that these might dispose us to our Duty , and keep us out of all wicked Prejudices , till we come under the Conduct of our Reason ; that so this may then lead us forward with more Ease and Facility in the Paths of Righteousness . What a plain Indication therefore is this of God's Love of Righteousness , that he hath taken so much Care to incline our Natures to it , that he hath not only given us reasonable Faculties that do naturally direct us to Righteousness , but hath also taken so much Care to lead us to it by Instinct , till we are grown up to the Exercise of those Faculties , and are capable of being guided by them ? 3 ly . Another Indication of God's Love of Righteousness is his coupling good Effects to righteous Actions , and bad ones to their Contraries . For if we consult the Consequents of humane Actions , we shall generally find that all moral Good resolves into natural , in the Health and the Pleasure , the Credit and Tranquility of those that practise it . For so the first Great Mover in that Course and Series of Things which he hath established in the World , hath ordered and disposed it , that every Action which is morally Good , should ordinarily tend to , and determine in some natural Benefit and Advantage ; that the good Government of every Passion should tend to the Tranquility of our Minds , and the due Regulation of every Appetite center in the Health and Pleasure of our Bodies ; that Abstinence and Humility , Honesty and Charity should have happy Effects chained to them , that they should contribute to our Good both private and publick ; and that their contrary Vices should be always pregnant with some mischievous Inconvenience ; that they should either untune the Organs of our Reason , or impair the Vigour and Activity of our Tempers , or imbroil the Peace and Tranquility of our Minds , or invade the Common-weal of Societies , which includes the Interest of each particular Member . Such contrary Effects as these are as necessary to vertuous and vicious Actions in that Course of Things which God hath established , as Light is to the Sun , or Heat to the Fire ; by which he hath plainly demonstrated how contrarily he is affected to those contrary Causes . For by those natural Goods and Evils which are appendent to humane Actions , he hath plainly distinguished them into moral Goods and Evils ; and those good and bad Effects which he hath annexed to them are most sensible Marks of his Love of the one , and his Hatred of the other . For to be sure he would never have made Righteousness the Cause of so much good to us , if he had not loved it ; nor Wickedness the Spring of so many Mischiefs and Inconveniences , if he had not hated and abhorred it . The Effects of Righteousness are ordinarily a Reward , and the Consequents of Sin a Punishment to it self , and this by God's own Order and Disposal ; and pray by what Significations can a Law-giver more effectually declare his Love and Hatred of Actions than by rewarding and punishing them ? 4 thly , And lastly . Another Indication of God's Love of Righteousness , is the natural Presages and Abodings which he hath implanted in our Natures of the future Reward of righteous Actions , and the future Punishment of their Contraries . That there are such Abodings as these in humane Nature is apparent by this , that antecedently to all divine Revelation , Men of all Ages , Nations and Religions have felt and experienced them ; yea , and that it hath been experienced not only among the politer and more learned Nations , who may be supposed to be persuaded of a future State by the probable Arguments of Philosophy ; but also among the most barbarous and uncultivated , who cannot be supposed to have believed it upon Principles of Reason : For though some of them have been so rude as to disband Society , and live like Beasts without Laws and Government ; yet have they not been able to extinguish these their natural Hopes and Fears of future Rewards and Puishments ; which is an unanswerable Evidence how deeply the Sense of another World is imprinted upon humane Nature . And as we have such a natural Sense of a future State as we cannot easily stifle , so our Minds do naturally abode that we shall fare well or ill in it according as we behave our selves righteously or unrighteously in this Life . When we do well and reflect upon it , it leaves a delicious Farwel on our Minds ; our Conscience smiles and promises glorious Things that we shall reap from it , most happy and blessed Fruits in the other World. And as the Sense of doing well doth naturally suggest to us the most ravishing Hopes and blisful Expectations , so the sense of doing ill fills our Minds with sad and dire Presages ; our Conscience abodes us a black and woful Eternity wherein we shall dearly pay for our sinful Delights and Gratifications . And though for the present we can divert and stifle this troublesome sense of our Natures , yet Naturam expellas — is true in this also ; though we thrust off Nature with a Fork , yet 't will return again upon us ; and a Fit of Sickness , a sudden Calamity , or a serious Thought will soon awake and revive in it these black Prognosticks of our future Torment . And hence we generally find that bad Men are most afraid of Eternity , when they are nearest to it , their Fear like all other natural Motions being swiftest when 't is nearest it's Center . For so Plato hath observ'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When Men are near Death , or suppose themselves near it , there arises in them great Fear and Thoughtfulness of a future State , which before they never thought of . And that this springs not from Superstition but from Nature is evident by this , that Atheists themselves who are most remote from Superstition , when they come to die are rarely able to suppress this ominous Dread and Fear of another World , but in despight of themselves are forced into those dismal Expectations which before they laughed at : A clear Demonstration that these ill Abodings spring from something within them that they cannot conquer , and that what their Minds now speak is not so much the Sense of their Opinion as their Nature . And this Language of Nature is a clear Expression of God's Love of Righteousness ; for the Voice of Nature is only the Voice of the God of Nature ecchoed and rebounded ; and to be sure whatever he imprints upon our Natures is the Sense and Meaning of his own Heart , since his Veracity will not permit him to print any Falshood there . And since by these our natural Abodings the God of Nature proposes to us a future Reward if we are righteous , and a future Punishment if we are wicked , he hath hereby as certainly declared to us how much he loves Righteousness and hates the Contrary , as he can possibly do by the most express Promise which he hath made to reward the one , or Threatning to punish the other . And thus you see what natural Indications and Discoveries God hath made of his unfeigned Love of Righteousness , which are such as without any additional Revelation are sufficient to convince considering Men that God is a most sincere and affectionate Lover of Righteousness and righteous Men , and that if we will but unfeignedly submit our selves to the eternal Laws of Goodness we shall thereby make our selves the best Friend who is a never-failing Fountain of Goodness , and who will do us more good than all the Beings in the World , should they conspire to be our Benefactors ; and that on the Contrary , if we persist in Sin and Unrighteousness we shall most certainly provoke him to be our mortal Enemy , and render our selves eternally odious and hateful in his Eyes ; that his incensed Wrath will sooner or later break forth upon us and prosecute us with eternal Vengeance , and that we can expect nothing but black and dismal Issues while we are hated by him who is the Fountain of all Love and Goodness . All this we may be sufficiently convinced of by seriously attending to those natural Discoveries which God hath made of his Love of Righteousness . But yet because he saw Mankind so unattentive to the Voice of their Natures , so unobservant of it's Language and Meaning as to run headlong on , notwithstanding all it's Countermands , into the greatest Impiety and Wickedness ; he hath been graciously pleased to add to these natural Discoveries of his Love of Righteousness sundry great and eminent supernatural ones ; such as one would think were sufficient to rouze and awake the most stupid and insensible Creatures into a serious Attention to them ; all which are reducible to these following Heads . 1. His conferring such great and miraculous Favours upon righteous Persons , and inflicting such severe Judgments on the Wicked . 2. His making so many Revelations to the World for the promoting of Righteousness , and discountenancing of Sin. 3. His sending his own Son into the World to transact such mighty Things , for the Incouragement of Righteousness , and discouragement of Sin. 4. His promising such vast Rewards to us , upon Condition of our being righteous , and denouncing such fearful Punishments against us in Case we do neglect it . 5. His grantaing his blessed Spirit to us to excite us to , and assist us in our Endeavours after Righteousness . 1. One supernatural Expression of God's Love of Righteousness is his conferring great and miraculous Favours upon righteous Persons , and inflicting severe Judgments upon the Wicked . And of this we have infinite Instances in the several Ages of the World , there being scarce any History , either sacred or prophane , which abounds not with them ; several of which both Blessings and Judgments do as plainly evince themselves to be intended for Rewards and Punishments , as if they had been attended with a Voice from Heaven declaring the Reasons for which they were bestowed and inflicted . For how many famous Instances have we of the miraculous Deliverances of Righteous Persons , who by an invisible Hand have been rescued from the greatest Dangers , when in all outward Appearance their Condition was hopeless and desperate ; and of wonderful Blessings that have happened to them , not only without , but contrary to all secondary Causes ? Of some that have been so eminently rewarded in Kind as that the Good which they received was a most visible token of the Good which they did ; of others that have received the Blessings they ask'd whilst they were praying for them , and obtained the Grant of them with such distinguishing Circumstances as did plainly signify them to be the Answers and Returns of their devout Desires ? And so on the contrary , how many notable Examples are there of such miraculous Judgments inflicted upon unrighteous Persons as have either exceeded the Power of all secondary Causes , or else have been caused by them contrary to their natural Tendency ; of Men that have been punished in the very Act of their Sin , and sometimes in the very Part by which they have offended ; that have had the Evil of their Sin retaliated upon them in a correspondent Evil of Suffering , and been punished with those very Judgments which they have imprecated on themselves in Justification of a Falshood ? Now though in the ordinary Course of Things , that of the Wise Man is most true , that we know neither love nor hatred , by any thing that is before us , because ordinarily all things come alike to all , and there is one Event to the Righteous and the Wicked , Eccles. ix . 1 , 2. yet when the Providence of God so visibly steps out of it's ordinary Course , to bless the Righteous and punish the Wicked , it is a plain Indication of his Love to the one , and his Hatred to the other . For these irregular Providences have plain and visible Tokens of God's Love and Anger imprinted on their Foreheads , and it would be Stupidity to attribute them either to a blind Chance , or the necessary Revolutions of secondary Causes , when they are stamp'd with such legible Characters of their being designed and intended for Rewards and Punishments . For if these were either casual or necessary , why should they not happen alike to all , as well as ordinary Providences ? Why should not there be as many Examples of the miraculous Blessings and Deliverances of the Vnrighteous , as there are of the Righteous ? Why should not as many Men have suffered as remarkably the Evils which they have imprinted on themselves in attesting the Truth , as there have in attesting Lies and Falshoods ? Why should so many have been struck dumb or dead in the Act of Perjury , and not one that we ever heard of , suffer the like Calamity in witnessing the Truth ? In a word , why should so many bad Men have suffered such Calamities as were plain Retaliations in Kind of their cruel and unjust Actions , as Adonibezeck ( for instance ) did , in the cutting off his Thumbs and great Toes , whilst so few , if any , for doing Justice upon others have by any such casual and irregular Providence been exposed to the Evils they inflicted ? Since therefore in every Age of the World there have happened such Goods to righteous Men as have the plainest Characters of divine Rewards upon them , and such Evils to the Wicked as do evidently bespeak themselves intended for divine Punishments , God hath hereby sufficiently declared his Love of the one , and his Hatred of the other . For by their Rewards and Punishments all Lawgivers do declare their Love and Hatred of the Facts they are annexed to ; and therefore to be sure if the Supreme Law giver had not loved Righteousness and hated the contrary , he would never have so eminently rewarded the one and punished the other , as he hath apparently done . 2 dly . Another Supernatural Indication of God's Love of Righteousness is his making so many Revelations to the World for the promoting of Righteousness and discountenancing of Sin. That God hath made sundry Revelations to the World is evident in Fact , because there are sundry Revelations which have been sufficiently demonstrated by those miraculous Effects of the divine Power which have accompanied the Ministration of them ; such are those contained in the five Books of Moses and the Prophets , which have been almost amply confirmed both by the Miracles which were wrought by the inspired Authors of them ; and by the exact Accomplishments of the several Predictions contained in them ; and such is also that last and best Revelation contained in the New Testament , which both by the Types and Predictions contained in the Law and the Prophets , and by the infinite Miracles wrought by Jesus and his Followers , who were the immediate Ministers of it ; together with its own inherent Goodness ; is so effectually demonstrated divine , that no Man who weighs the Proof of it can suspect it , unless he be infinitely prejudiced against it . Now if you consult these several divine Revelations , you will plainly perceive that the main Drift and Design of them is to promote Righteousness , and suppress whatsoever is contrary to it ; that the several Revelations made to Abraham and his Children were all but one repeated Covenant of Righteousness ; that the Law of Moses consisted partly of ceremonious Rights , which were either intended for divine Hieroglyphicks to instruct the dull and stupid Jews in the Principles of inward Purity and Goodness , or else for Types and sacred Figures of the holy Mysteries of the Gospel ; partly of Precepts of moral Righteousness , together with some few prudential ones that were suitable to the Genius and Polity of that People ; and partly of such Promises and Threats as were most apt to oblige them to the Practice of those righteous Precepts . As for the Prophets , the Substance of their Revelations , was either Reprehensions of Sin , together with severe Denunciations against it ; or Invitations to Righteousness , together with gracious Promises of Rewards to follow it ; or Predictions of the Messias , and that everlasting Righteousness which should be introduced by him . And then as for the Gospel , all the Duties of it consist either in Instances or Means of Righteousness ; and all the Doctrines of it are nothing else but powerful Arguments and Motives to persuade us to the Practice of those Duties . Thus Righteousness you see is the main Center to which all true Revelation tends , the Mark at which the righteous Lord hath continually levelled and directed it . What a plain Demonstration therefore is this of the unfeigned Love and Respect he bears it , that he did not think it sufficient to imprint a Law of Righteousness upon our Natures , and stamp upon our Beings so many Indications of his Love to it , but seeing us swerve and deviate from it hath from time to time by so many loud and reiterated Voices from Heaven invited and called us back again ; so that if he be cordial and sincere in what he says , ( as it would be absurd and impious to suspect the contrary , ) we cannot doubt but he heartily loves that which by so many immediate Revelations he hath so earnestly importuned us to embrace . 3 dly . Another supernatural Indication of God's Love of Righteousness is his sending his own Son into the World to transact such mighty Things for the Encouragement of it , and persuading Men to it . For to advance Righteousness was the main Design of all those mighty Things which the Son of God did and suffered in this World ; the Design of all that holy and innocent Life which he led was to propose to our Imitation a perfect Example of Righteousness , that so treading our Way before us we might have not only the Line of his Precepts , but also the Print of his Foot-steps to direct us , and that by beholding so fair a Draught of Righteousness drawn so exquisitely to the Life , and in every Part so exactly answering to the sweetest and most amiable Ideas of it , we might be both invited and instructed to copy and imitate it in our Actions . For what he saith of that illustrious Act of Charity and Humility , his washing his Disciples Feet , is truly applicable to the whole Course of his Actions ; For I have given you an Example , that you should do as I have done unto you , Joh. xiii . 15 . And as his Life was an Example of Righteousness , so his Death was a most urgent Motive to it ; for hereby he made Expiation for our Sins and obtained an Act of Pardon and Indemnity for every Rebel that would lay down his Arms and return to his Duty and Allegiance ; and by obtaining this he hath given us infinite Encouragement to return , since if we do so , we have most ample Assurance that we shall be received into Grace and Favour . And though I cannot deny but if God had pleased he might have granted such an Act of Pardon to us without the Consideration of Christ's Death and Sacrifice ; yet I am sure , if he had , it could never have been such an effectual Motive as it was to oblige us to Righteousness for the future . For should he have granted us Pardon merely upon our Repentance without any other Motive or Consideration , he would have discovered so much seeming Easiness and Indulgence in such a Procedure , as would have very much imboldened such disingenuous Creatures as we to presume upon his Lenity , and turn his Grace into Wantonness . And if to prevent our presuming upon his Lenity it was necessary that he should have some other Motive to pardon us besides that of our Repentance , then it was no less necessary that this other Motive should be such as did clearly argue and evince his righteous Severity ; for otherwise it would have no Force in it to prevent our Presumption . And what Motive of Pardon could better evince his Severity than the Suffering of some other in our Room , especially the Suffering of his own Son , the greatest and dearest Person in the whole Creation ? For not to be moved to grant a publick Pardon to us upon our hearty Repentance unless this blessed Person would engage to die for us , whose infinite Greatness gave such an inestimable Value to his Sufferings as rendred them adequate to what we had deserved to suffer , was as great an Argument of his inflexible Severity against Sin , as if he should have destroyed at one Blow the whole World of Sinners . So that as he hath expressed an infinite Mercy to us in admitting his own Son to die for us , so in refusing to pardon us upon any less Motive than his precious Death , he hath expressed an infinite Hatred to our Sins ; and so that very Death which moved God to pardon us , moves us to stand in Awe of his Severity , the Death of the Son of God upon which we are pardoned being the most terrible Instance that ever was of the Desert of our Sin , and God's Displeasure against it . Thus our blessed Lord hath not only given us the greatest Encouragement by procuring our Pardon to return from our Iniquities , but by procuring it in such a formidable way he hath given us the most dreadful Warning of God's Severity against them . So that now we cannot think upon the Reason for which our past Offences are forgiven , without being vehemently moved to future Obedience . And thus the main Design , you see , both of Christs Life and Death , was to recal us from Sin to the Practice of Righteousness : And hence he is said to have given himself for us , to redeem us from all Iniquity , and to purify to himself a peculiar people , zealous of good Works , Tit. ii . 14 . And then he arose again from the Dead to confirm that righteous Doctrine which he had revealed to the World , and visibly ascended into Heaven to give us an ocular Demonstration of the heavenly Rewards of Righteousness ; and there he now sits at the right Hand of God , to assure us , that if we persevere in Righteousness , we shall be continually befriended in the Court of Heaven through his all-powerful Intercession ; and hath assured us that at the End of the World he will come to Judgment , and faithfully distribute those Rewards and Punishments which here he promised and threatned to righteous and unrighteous Persons . Thus the main Drift , you see , of all these great Transactions of our Saviour , was to advance the Interest of Righteousness and true Goodness . What a mighty Evidence therefore is this of God's great Love of Righteousness , that he should send his own most blessed Son upon its Errand , to transact such mighty Things on its Behalf ? For by sending Christ into the World , and exposing him to Misery for Righteousness Sake , he did in Effect declare that he valued the Interest of Righteousness more than the present Happiness and Enjoyment of his most dearly beloved and only begotten Son ; and we may most certainly conclude , that had not Righteousness been infinitely dear to him , he would never have authorized his dearest Son to take such infinite Pains to promote it . 4 thly . Another supernatural Indication of God's Love of Righteousness is his promising such vast Rewards to us upon it , and denouncing such fearful Punishments against us if we despise and neglect it . For besides all those temporal Rewards he hath proposed to us if we seek the Kingdom of Heaven , and the Righteousness thereof , he hath erected a Heaven of immortal Joys and Felicities to crown and entertan it ; a Heaven that contains in it all the Beatitudes that humane Nature is capable of , all that Truth that the most capacious Mind can comprehend , and all that Good that the vastest Affections can either crave or contain : In a word , a Heaven whose Blisses are all as large as our immense Desires , and all as lasting as our immortal Beings : For 't is a Heaven which consists in an eternal Fruition of the Fountain of infinite Truth and Goodness , whose everflowing Streams are abundantly sufficient to quench the Thirst , and make glad the Heart of every Being that understands and loves . How much therefore God loves Righteousness you may easily guess by these vast Preparations he hath made to entertain it . For he built Heaven on purpose to lodge righteous Souls , and that they may see he thinks nothing too dear for them , he is himself their Feast there as well as their Entertainer . He feeds them with his own Perfections , and they live for ever as happily as their Hearts can wish upon the Sight and Love and Imitation of his Beauties . So vehemently is his Heart set upon Righteousness , that he will have every righteous Soul dwell with him and live upon him , and partake of all those heavenly Joys in which his own Beatitude consists . But as for Vnrighteousness , how much his Soul abhors it is evident by those dire Punishments he hath denounced against it , by those dark and dismal Abodes which he hath condemned unrighteous Souls to , to languish out a woful Eternity , to burn in Flames there that never consume , and be gnawn with Worms which never devour them ; to be scared and haunted with Devils without and Furies within , and perpetually worried Day and Night without any Ease or Intermission with all the Horrors , Griefs , and Vexations that an everlasting Hell imports . O thou merciful Father of Beings ! How couldst thou have found in thy Heart to condemn thy Creatures to so wretched a State , had not their unrighteous Practices been infinitely odious in thine Eyes ? No certainly ; the good God would never have made Hell for a Trifle , for the sake of any Thing that his Nature could have endured or dispensed with ; nor would he ever have cast any unrighteous Creature into it , were it not for the implacable Abhorrence he hath to all Unrighteousness : And therefore since he hath not only made Hell , but warns us of , and threatens us with it , we may be sure he infinitely abominates that for which he made and threatens it ; and consequently that he is infinitely concerned for the Cause and Interest of Righteousness . 5 thly , And lastly . Another supernatural Indicaton of God's Love of Righteousness is his granting his blessed Spirit to us to excite us to , and assist us in our Endeavours after Righteousness . First he sent his Son to propagate Righteousness by his Ministry , his Life and Death ; and upon his Return to Heaven he sent his Spirit to supply his Room , and carry on that dear Design , of which his Son had already laid the Foundation . For in Christ's personal Absence his Spirit acts in his Stead , and was sent down from the Father by Virtue of his Intercession to be his Vicegerent in the World , to promote and inlarge his heavenly Kingdom , to conquer our Hearts , and subdue our stubborn Wills to the Obedience of his most righteous Laws . So that the Holy Ghost doth now preside in the Church as the supreme Minister and vicarous Power of our Saviour , and is continually imployed even as our Saviour himself was whilst he abode upon Earth in driving on the Interest of Righteousness ; for hitherto tend all his secret Operations on the Minds of Men ; this is the Reason why he suggests so many good Thoughts , and by repeating them thick upon us , keeps our Minds so fix'd upon them , that so if possible he may recollect our dispersed Minds that are continually wandring to and fro in this infinite Maze of sensual Vanities , and engage them to attend to such Motives of Righteousness as are most apt to excite them to wise and vertuous Resolutions . So that as in the Beginnings of Christianity before Christian Motives to Righteousness were believed , the Holy Spirit did operate more visibly and miraculously to confirm and demonstrate the Truth of them ; so now they being believed , and thereupon the Necessity of such miraculous Operations superseded , his great Work is to object and present them to our Minds , and fix our Thoughts upon them till they have effected in us those good Resolutions for which they were designed and intended : And how diligently he pursues this Work our own Experience certifies and informs us : For how often do we find good Thoughts and Motions injected to us we know not how nor whence ; and how many times do these unexpected Thoughts kindle holy Desires in us before we are aware ? Which Desires being fed by a fresh Supply of holy Motions and Suggestions are many times nourished into good Resolutions , and these being still back'd with those repeated Motions which do frequently press with strong Importunity upon us , are at last perfected into firm and lasting Principles of Action . Thus does the Holy Spirit continually knock at the Door of our Souls , and sollicit us with the greatest Earnestness to sober and righteous Resolutions ; and this is his constant Imployment among Men , and will be so to the End of the World ; till Jesus , whose Vicegerent he is , and whose Absence he supplies , returns in Person from Heaven to keep his last and general Assizes upon Earth . And can we imagin that God would have all this while imployed his Holy Spirit in the Service of Righteousness , to drive on its Interest and sollicit its Cause , if it had not been infinitely dearer to him ? No certainly , he sets a greater Value on the Pains of his Son and Spirit , than to busy them about a Trifle , to imploy them so industriously as he has done in an Affair which he had little or no Regard for . If his Heart had not been extremely set upon it , he would have found out some other Imployment for those divine and illustrious Persons , and not have engaged them so everlastingly as he hath done in the Service and Ministry of Righteousness . Having thus explained and proved the Proposition , That the Righteous Lord loveth Righteousness , I shall conclude with some few Inferences drawn from the whole Argument . 1. From hence I infer that no Religion , or Proposition of Religion can be true , that either directly or by true Consequence is an Enemy to Righteousness . For all true Religion is from God ; and therefore to be sure that cannot be true which either directly or indirectly opposes that which God so dearly loves . This therefore is a plain Conviction of the notorious Falshood and Imposture of Popery , that in all those Doctrins it hath superinduced upon the common Principles of Christianity , it is an open Enemy to Righteousness . As for Instance , it is a common Principle of Christianity that God alone is to be worshiped as the supream Author and Fountain of our Beings , upon which the Church of Rome hath superstructed the Invocation of Saints and Angels , which they perform in the same Words and with the same Address as they do the Invocation of God himself . For though they pretend to pray to them only for their Prayers , yet in their Publick Offices they do not only beg their Prayers to God for them , but also invocate them as sovereign Gods and independent Disposers of the Mercies they pray for . Thus in the Hours of Sarum they implore the Angels to direct their Thoughts and Words and Actions in the way of Salvation , that so they may be able to fill up the Number of the Angelical Orders , which by the Fall of Lucifer was diminished ; to protect them from the Devils , and comfort them when they are dying . Particularly , St. Michael they beseech to be their Coat of Mail , St. Gabriel to be their Helmet , St. Raphael to be their Shield , St. Vriel to be their Defender , St. Cherubim to be their Health , St. Seraphim to be their Truth ; and all the holy Angels and Arch-angels to keep , protect and defend them , and bring them to eternal Life . And as for Raphael , to whom they seem to bear a more particular Affection , they stile him the best Physitian both of Body and Soul , and pray him to inlighten both their spiritual and carnal Eyes . And then as for the Saints , they do as immediately address to them in their Forms of Prayer for Sanctification , Pardon , temporal and eternal Blessings , as they can possibly do to God himself ; particularly the Blessed Virgin they adorn with the most glorious Titles of God , and in her Psalter address to her in the same Forms of Invocation which David uses in his Psalms to God ; they stile Her the Lady Almighty , the Author of Mercy , the Queen of infinite Majesty , and the Hope of all the World ; praying that her Mercy may lighten upon them , as they do put their trust in her ; and a great deal more to this Purpose . And as for Joseph her Husband they stile him the Support of their Lives , and the Pillar of the World ; beseeching him with his Carpenters Ax ( a Tool fit only to work upon such wooden Souls ) to hew down their Sins , that they may be adopted Timber for the Palace of Heaven . In a word , in their present Breviary they implore St. Peter to loose them by his Word from the Bonds of Sin , and supplicate the Apostles , who by their Word ( if the Prayer lies not ) do lock and unlock the Gates of Heaven , to loose them from all Sin by their Command . They humbly intreat St. Genovesa to have pity on those that hope in Her , to blot out their Sins , and send them Relief and Comfort ; and implore St. Sebastian to preserve their Country from the Plague , to preserve their Bodies , and heal their Minds ; and to win him thereunto , assure him that all their Hope is in him . These and several other such like Instances there are of their Prayers both to Angels and Saints , in which they do as immediately invoke them both for temporal , spiritual and eternal Blessings as they can do God himself , who is the sole Disposer of them . And is not this most palpable Unrighteousness towards God , to strip him thus of his divine Prerogatives , and clothe his Creatures in them before his Face ? But against this black Charge Bellarmin hath a very quaint Salvo : When we say , says he , St. Peter have mercy upon me , or so ; we supply the Sense with this mental Construction , procure Mercy for me by thy Prayers or Merits ; which is a plain Confession that the Words are unwholsome in themselves , and cannot be safely used without being corrected by a more honest meaning ; and that if the Votaries of that Church do not take Care to mend their Publick Prayesr with their private Meanings , they incur the Guilt , or at least the Danger of Idolatry . For we cannot address more immediately in any Form of Words to God for any Mercy , than they do in these to the Saints and Angels ; and therefore if they do not actually address to them as Gods , 't is because they construe those Forms into a different Sense from their most obvious meaning . For when they say , Lord have mercy upon me , they may mean , with as little Force to the Words , Procure me Mercy , O Lord , from St. Peter by thy Prayers and Merits , as they do when they say , St. Peter have Mercy upon me , Procure me Mercy from God , O St. Peter , by thy Prayers and Merits . And what a dreadful Prophanation is it of the divine Majesty to use such Forms of Address to God and St. Peter , as do leave our Minds indifferent either to pray to St. Peter to pray to God for us , or to pray to God to pray to St. Peter for us ? Again , 't is a common Doctrin of Christianity , that our Saviour hath instituted the holy Eucharist to be a Memorial of his Sufferings , and a Seal of that everlasting Covenant which he purchased by them ; upon which the Roman Church hath superstructed that monstrous Doctrin of Transubstantiation ; which , besides the disgrace it doth to our holy Religion by Reason of those ridiculous Absurdities and gross Contradictions it fastens upon it ; it puts such an extravagant sense upon the first Institution of this holy mystery , that if our Saviour had really meant it , 't would have been enough to expose him to the general Scorn and Derision of Mankind . For if when he first instituted it , he had really pretended to convert the Sacramental Elements into the Substance of his own Body and Blood , this must have been the Sense of his Words and Actions ; these outward Elements which but just now were made Bread and Wine , are now by my Almighty Benediction converted into the Substance of my Body and Blood ; this very Body which sits here at the upper End of the Table , lies there under those Species of Bread and Wine which you see upon it . My Head and Feet , and every Part of me , are all intirely within every Crumb of that unleavened Bread ; and yet those several Crumbs , which do each contain my whole Body , contain not several Bodies ; and if you divide them into ten thousand Crumbs , and distribute them into ten thousand different Places , yet in all those different Places I am the same intire and undivided Body . And though as I sit here , you see I am at least a Foot broad , and five or six Foot long , yet in those little Crumbs that lie before you I am no bigger than a Pin's Head ; and yet upon my honest Word I am in all my Parts and Dimensions under the outward Species of every one of them , and so am every whit as broad and thick and long in them , as I do now appear in this visible Body . And as for my Blood which is at least two Gallons , though it is all contained within the Veins and Vessels of this Body , yet it is all at the same Time within that Cup , which I confess is hardly large enough to contain the eighth Part of it : And though you Twelve shall every one drink his share of it , yet every one shall drink it all , that is , out of this one Cup of my Blood , which at most contains but a Quart , each Man of you Twelve shall drink the whole two Gallons . But let not these Things astonish you , for now I am doing yet stranger Things than these , and first I take my self ( it being supposed both by Papists and Protestants that Christ himself first eat and drank those sacred Elements ) that is , I take my Hands into my own Hands , and put my Mouth into my own Mouth , and swallow down my Hands , and Mouth , and Throat , and Stomach through my own Throat into my own Stomach ; so that now my whole Body is intirely within my Stomach , though the whole you see , except my Stomach , is still intirely without it . And having thus eaten and drank up my self , in the next Place I give my self to be eat and drank by every one of you . And now while I am wholly buried within each of your Stomachs and my own , I shall begin a sacred Hymn , and conclude with my Farewel Sermon . This , supposing our Saviour had intended a real Transubstantiation , had been the natural Sense , or rather Nonsense of his Words and Actions in the first Institution of this sacred Mystery . And what a most shameful Disgrace is it to the most righteous Religion that ever was , to fasten such wild Extravagancies upon its great and blessed Author ? Certainly had Men set their Wits at work to burlesque the most sacred Thing , and dress it up for Laughter and Derision , they could never have invented a more ridiculous Disguise for it than this of Transubstantiation : Besides all which , it introduces two notorious Pieces of Unrighteousness ; the first of which is a most gross and barbarous Piece of Idolatry , viz. their adoring the consecrated Bread with the highest Species of divine Worship ; which if it be not Transubstantiated into the Body of Christ , as we are sure it is not , unless our Senses lie , and Contradictions be true ; they themselves confess is as gross Idoatry as the Laplander's worshiping a red Cloth hung upon the Top of a Spear . Now what monstrous Unrighteousness is this , for Men to rob God of his Honour , and vest a senseless Piece of Bread with it ; to advance the Workmanship of a Baker into an Equality with God , and then adore , and then devour it ? The second Piece of Unrighteousness which this monstrous Figment introduces , is the Half-Communion , in which the Christian World is most unjustly robbed of one half of that Legacy which Christ bequeathed to us in his last Will and Testament ; which as Bellarmin tells us was done out of Reverence to the Transubstantiated Wine , lest any Drop of it sticking upon Lay-mens Beards should be spilt and prophaned . But this Inconvenience , by the Cardinal's Leave , might have otherwise been easily prevented by prohibiting all Lay-men , as they do their Priests , to receive the Sacrament with their Beards on . For I am apt to think there is no good Christian but would have been better contented to lose all his Beard than half the Sacrament . So that this Doctrin of Transubstantiation , you see , hath a most unrighteous Tendency both as it disgraces the most righteous Religion , and introduces the most gross Unrighteousness . Again , Thirdly , 'T is a common Principle of Christianity that true Repentance is indispensably necessary to the Salvation of Sinners ; upon which they have superstructed their Sacrament of Pennance , which joyned with Absolution is of such Sovereign Virtue as to Transubstantiate a Sorrow proceeding from the Fear of Hell , into true and saving Repentance : By which Doctrin they have most directly superseded all the Obligations of Righteousness . For what need I put my self to the Trouble of a holy and righteous Life , when for allarming my self before I go to Confession into some frightful Apprehensions of Hell , I can be dubbed a true Penitent , and receive the Remission of my Sins ? For now my old Score being all wiped off , I may Sin on merrily on a new Account , and when I make my next Reckoning , 't is but being afraid of Hell again , and I am sure to receive a new Acquittance in full of all Demands and Dues . And when I have spent all my Life in this Round and Circle of Unrighteousnss , 't is but sending for a Priest at my last Breath , confessing my Sins , and dreading the Punishment of them , and with a few magical Words he shall immediately conjure me to Heaven , or at least out of Danger of Hell. Once more ; it is a common Principle of Christianity that the Wages of Sin is eternal Death ; upon which they have introduced their Doctrins of Purgatory and Indulgencies , which , like Simeon and Levi , Brethren in Iniquity , do both conspire to render Righteousness a needless Thing . For by the Sacrament of Pennance the eternal Punishment of Hell is changed into the temporary one of Purgatory , and by Indulgencies , especially plenary ones , the temporary Punishment of Purgatory is wholly remitted , and extinguished ; so that the first lessens the Punishment of Sin , and the last annihilates it : And by this Means are Sinners mightily imboldened to go on , being assured that upon the Sacrament of Pennance they shall commute Hell for Purgatory , and that upon plenary Indulgence they shall exchange Purgatory for Heaven . Many other Instances of this Nature might be given , but it would be endless to enumerate all those unrighteous Principles with which their Casuistical Divinity abounds ; the Frauds and Falsifications , the Treasons and Murders , the Slanders and Perjuries , which their Guides of Conscience do not only tolerate but commend ; For I will maintain that there is scarce any Villany in Nature so notorious which by the Principles of some or other of their allowed Casuists may not be wholly vindicated , or at least extenuated into venial Crimes . So that considering the whole Frame and Structure of the Popish Religion , I do most seriously believe it to be one of the most effectual Engins to undermine and tear up the Foundations of Righteousness that ever the Devil forged or made use of ; and were it not for those common Principles of Christianity that are intermingled with it , and do allay , and sometimes I hope overpower the Venom of it , I am verily persuaded that the Religion of Heathens would sooner make Men righteous than that of Papists . For I do affirm that there is not one Principle of pure Popery that is either a Rule of Righteousness or a Motive to it , but contrariwise that the most of its Principles seem to have been purposely calculated to affront Men's Reason , and debauch their Manners ; and if so , then we may easily guess whether this be a true Religion or no , which in all its Parts is so repugnant to that which God most dearly loves . 2 dly . Hence I infer upon what Terms a Man may safely conclude that he is beloved of God ; for if he hath that amiable Quality within him which is the eternal Reason of God's Love , he may be sure he is beloved of him . If our Souls be adorned with that Righteousness which the righteous Lord loves , we may safely conclude that we are his Favourites , and shall never cease to be so whilst we continue so adorned . For 't is as impossible for God not to love righteous Souls , as not to be righteous himself ; for whilst he continues so , his own Nature must needs incline him to love all those in whom he finds his own most amiable Image and Resemblance . Let us not therefore persuade our selves that we are beloved of God either upon any inward Whispers and Suggestions , or upon any particular Marks and Signs of Grace ; for both these may abuse and deceive us , and flatter our Minds into false and groundless Assurances . We may think 't is the Spirit of God that whispers to us when all of a suddain we feel our selves surprized with joyous and comfortable Thoughts , and yet this may be nothing else but a Frisk of melancholy Vapors heated and fermented by a feverish Humour . For those suddain Joys and Dejections , which are so often interpreted the Incomes and Withdrawings of the Spirit of God , do commonly proceed from no higher Cause than the Shiverings and Burnings of an Ague ; and I am very sure that Histerical Fits are very often mistaken for spiritual Experiences ; and that when Men have most confidently believed themselves overshadowed by the Holy Ghost their Fancies have been only hagged and ridden with the Enthusiastick Vapours of their own Spleen . And sometimes I make no doubt but this suddain Flush of joyous Thoughts proceeds from a worse Cause , even from the Suggestion of the Devil ; who , though he hath no immediate Access to the Minds of Men , can yet doubtless act upon our Spirits and Humours , and by their Means figure our Fancies into spritely Ideas , and tickle our Hearts into a Rapture ; And this Power of his we may reasonably suppose he is ready enough to exert upon any mischievous Occasion , when he finds Men willing to be deceived , and to rely upon ungrounded Confidences . Let us not therefore build our Hopes of the divine Favour upon any such uncertain Foundations , but impartially examin our selves whether we are really righteous ; for unless we are so , it is not more certain that God is righteous , than that these our pretended spiritual Incomes and Inundations of Joy and Comfort , are either the Freaks of our own Temper , or else the Injections of the Devil . For how can you imagin that the God of all Righteousness and Truth can , without infinite Violence to his own Nature , either love or pretend Love to an unrighteous Soul ? But then you will say , by what Signs and Tokens shall we know whether we are righteous or no ? To which I answer , that there is nothing can be a true Sign and Token of Righteousness , which is distinct from Righteousness it self : For Righteousness is its own Sign ; and if any Man judges himself righteous by any Mark which is not an Act or Instance of Righteousness , he deceives and abuses his own Soul. But then we must have a Care that we do not argue from any one particular Mark or Instance of Righteousness to our being righteous in general . For you may as well argue that you are not blind because you hear well , or that you are not deaf because you taste well , or that you have all your Senses , because you have one ; as that you are righteous in the general , because you are so in this or that particular ; and you may as reasonably conclude your self in a State of Health , because you have a fresh Colour , as that you are in a State of Grace , because you have this or that particular Sign of it . Well , but then how shall we resolve our selves in this most material Enquiry ? Why do but consider what it is to be righteous , and then reflect upon your own Motions , and you will quickly feel whether you are righteous or no. Now to be righteous , is in the general to intend righteously , and to act accordingly . If you ask again how you shall know whether you so intend and act ? I shall only answer , that 't is an unreasonable Question , and that you might as well ask me whether you are hungry or thirsty ; for you do as naturally feel the Motions of your Souls as you do the Motions of your Bodies ; and for you to ask another Man what your own Intentions are , is to make him a Conjurer instead of a Casuist . Would it not look extreamly ridiculous for a Man to ask his Creditor , or Customer , good Sir , how shall I know whether I intend to pay my Debts , or am sincerely resolved not to over-reach you ? Should any Man ask me such a Question , I should only bid him consult himself ; and if then he suspected his own Honesty , I should shrewdly suspect he had too much Reason for it . If you intend righteously , you intend it knowingly ; and if you knowingly intend it , you cannot but know that you intend it . If you cannot know whether you intend and act righteously , you cannot know how to do it ; and if you cannot know how to do it , you are not Subjects capable of Morality ; but must of Necessity live and act at Random , and blunder on like Travellers in the dark , without being able to determin whether you go backward or forward . If therefore you would know whether you are righteous Men or no , do not go about to perplex and intangle your selves in the Wilderness of Signs and Tokens ; for if you had a thousand Signs of Grace , you can never safely conclude you are righteous , till upon an impartial Review of your selves you do feel that you intend and act righteously ; and then , and not till then , you may build upon it that God loves you . For God's Love is a constant and immutable Thing ; and in this the Constancy of it consists ; not that it is always fixt upon the same Person , but that 't is unchangeably determined to the same Motive , and this Motive is Righteousness . So that if he find this Motive in us , he will be sure to love us so long as it continues ; but if from Righteous we become Vnrighteous , he must either change in his Affection , or else cease to love us . For should he still love on when the Reason is ceased for which he loved us , he must either love us for no Reason , or for a Reason that is directly contrary to that for which he loved us first ; and consequently his Love must either be a blind Fondness , or else a fickle and inconstant Passion . If therefore Righteousness be the Reason that moves the righteous Lord to love , we grossly flatter and abuse our selves if we presume that he loves us while we are unrighteous . Wherefore as we would not ruin our selves with relying upon vain Hopes , Hopes that will sink underneath us , and leave us eternally desperate and miserable ; let us never conclude that we are beloved of God till upon an impartial Tryal of our selves we can conclude that we are sincerely righteous . 3 dly . From hence I infer what grand Encouragement we have to be righteous , for that God loves Righteousness is a plain Demonstration that 't is the most amiable thing in the World ; and that it best deserves the Affections of all rational Beings , since it hath won his , who never loves but upon the best Reason . And what a most glorious thing is it to be adorned with the best of Beauties , which by such an invincible Charm endears the Heart of the most glorious Being in the World ? If there be so much Honour paid to a Beauty that can smite and inslave an earthly Potentate , what is there due to that that can constrain the God of Heaven and Earth to fall in love with us ? For what higher Mark can our Ambition aim at , than that of being beloved by the greatest and most lovely Being ? Doubtless to be God's Favourite and Image is the highest Advancement that any Creature can aspire to ; and were I born King of all the Kings of the Earth , and had all their Crowns and Scepters at my Feet , I am sure my Reason would tell me that to be beloved of God would be a greater Glory to me than to be obeyed from Pole to Pole ; and should I entertain a Thought of exchanging the Honour of being a God-like Creature and the Favourite of Heaven for the Crown and Empire of the World , my Conscience would tell me that I degraded my self , and prostituted my own Glory ; for next to that of being a God my self , the highest Glory I can think of is to be a Friend to God , and this I am sure to be as soon as ever I commence a righteous Man. And shall I stand so much in my own Light , O foolish Creature that I am , as to refuse his Friendship when I may have it on such reasonable Terms , and shall need no other Endearment to introduce me into his Favour but only that of Righteousness ? O thou most excellent Beauty , with whose Charms the God of Heaven is inflamed ! What shall I do to make thee mine ! How shall I obtain to be adorned with thy heavenly Luster ! I will go to the blessed Fountain from whence thou art derived , and with a Heart hungring and thirsting after thee , beseech him to infuse thy Streams into my Soul. I 'll shun whatsoever is contrary to thee , and do whatsoever thou commandest me , and never cease Writing after thy fair Copies till I have transcribed thee into my Nature . And who would not , that sets any Value upon the Glory of being dear to God ? For besides the Honour of being his Favourites , what an infinite Advantage may we expect to reap from it ? For what may we not promise our selves from the Grace and Favour of the great Sovereign of Beings , who doth whatsoever pleases him in both Worlds , and hath the absolute Disposal of all the Blessings that either Heaven or Earth affords ? Doubtless we may safely promise our selves every Thing both from below and above that can either do us good here , or contribute to our Happiness hereafter . For so the Psalmist tells us , that such is his Love of Righteousness that he will give both Grace and Glory , and that no good Thing will he with-hold from them that walk uprightly , Psal. lxxxiv . 11 . Who would not then be tempted to Righteousness upon the Prospect of being a Favourite of God , and of the infinite Glory and Advantage which redounds from thence ? 4 thly , And lastly . From hence I infer how inexcusable we are if we persist in Sin after the many Discoveries which God hath made to us of his Love of Righteousness . Had we any Reason to suppose that God is indifferently affected towards Righteousness and Sin , it would be a fair Excuse for unrighteous Persons ; for what great Matter would it be which of the two Contraries we chose , if both were indifferent to God , who best understands the Worth and Value of Things ? But now when God hath discovered such a zealous Concern for Righteousness , and such an Abhorrence of its contrary , by so many clear Indications both natural and supernatural , there is no Ground or Colour for any such Excuse . For now no Man can be excusably ignorant which way God's Heart is inclined , and we must wilfully shut our Eyes if we do not discern which of the two Contraries he would have us pursue ; and therefore if notwithstanding this we still persist in unrighteousness , we do in Effect declare that we regard not God , and that we will do what we list let him will what he pleases ; that in the Conduct of our Actions we will have the sole Disposal of our selves , and are resolved that God shall have nothing to do with us , and that we will not concern our selves in any of our Choices or Actions whether he be pleased or displeased with them : this is the plain Sense of our Perseverance in Unrighteousness under all those clear Discoveries , which God hath made of his Aversion to it . Now how incusable is this , for a Creature to behave it self so insolently towards the Author and Owner of its Being ; to make him stand for a Cypher in his own Creation , and to take no more Notice of him than if he were the most impertinent and insignificant Being in the World ? For now it 's plain that our unrighteous Doings proceed from our rude Contempt and Regardlesness of his heavenly Will ; we know well enough what he would have us do , but either we do not think him worth the minding , or if we do , we are resolv'd to behave our selves as if we did not . 'T is true , he hath not made as full a Discovery of his Will to some as he hath to others ; but yet it is plain he hath so sufficiently discovered it to all , that none can pretend to the Excuse of Ignorance . For , as for the Heathens , though they have no revealed Discoveries of it without them , yet they have a Bible within them , the large and legible Bible of Nature which lies continually open before them , and proposes to their View in fair and distinct Characters the Notion of God , the Distinctions of Good and Evil , and the eternal Laws of Righteousness ; and therefore if notwithstanding this they will be so regardless of its great and blessed Author , as either not to attend to , or not comply with these natural Discoveries of his Will , what Excuse can they make why they should not perish in their own Obstinacy ? For as the Apostle tells us , though they have not the Law , i. e. the revealed Law , yet they did ( or at least might have done ) by nature the things contained in the Law ; and therefore as many of them as have sinned without this revealed Law , shall also perish without it , that is , by the Sentence of the Law of Nature , Rom. 2.12 , 14. And then as for the Jews , besides those natural Indications of God's Love of Righteousness which they had in common with the Heathen , they had sundry supernatural ones ; they had sundry great and notorious Examples of God's rewarding righteous , and punishing wicked Men ; and the outward Revelation of the Law of Moses , the moral Part of which was a new Edition of the Law of Nature , and did contain within the Rine and Letter of it , the most sublime and spiritual Precepts of Righteousness ; and the Ceremonial Part of which was , ( though an obscure ) yet intelligible Representation of all those spiritual Motives to Righteousness which Christianity contains . So that would they but have attended either to the spiritual Sense of their Law , or to the Sermons of their Prophets which very much cleared and explained it , they could not have been ignorant either of any Part of their Duty , or of any considerable Motive that was needful to press and ingage them to it . If therefore notwithstanding this they were so regardless of God as to take no Notice of those many sensible Distinctions which his Providence had made between righteous and unrighteous Men , in blessing the one and punishing the other , of which he gave them so many signal Examples ; if they had so little Reverence for his Authority , as neither to mind his Law within , nor his Law without them , or if they minding the later , were so extreamly heedless as to rest in a mere Conformity to the Letter of it , without ever attending to its spiritual Sense and Meaning ; upon what reasonable Pretence can their Stupidity be excused ? But then lastly , as for us Christians , we have not only all those natural Indications of God's Love of Righteousness which the Heathens had , and all those supernatural ones which the Jews had ; but we have all these later with much greater Advantage than the Jews ; for they are all set before us in a clearer Light , and presented much more naked to our View . For as they are proposed to us , they are neither wrapt up in mystical Senses , nor clouded over with typical Representations ; but laid before us in the most plain and easie Propositions . The literal Sense of our Precepts of Righteousness , and of all our Promises and Threats , is the mystical Sense of theirs ; and all those Christian Motives to Righteousness which were delivered to them in dark Riddles and obscure and typical Adumbrations , are brought forth to us from behind the Curtain , and proposed in plain and popular Articles of Faith : So that if we still continue in Unrighteousness , we are of all Men in the World the most inexcusable . The Heathens may plead against the Jews that their Law of Nature was not so clear in its Precepts , nor yet so cogent in its Motives as the Law of Moses was . The Jews may plead against us Christians that their Law of Moses was neither so express in its Precepts , nor yet so intelligible in its best and most powerful Motives ; but as for us Christians we have nothing at all to plead , but , by our own Obstinacy against the clearest Discoveries both of our Dury and the Motives which oblige us to it , are condemned to everlasting Silence . So that when at the last Tribunal it shall appear that we have persisted in Unrighteousness , we must expect the Reproaches of all the reasonable World ; to be exploded and hissed at , not only by the universal Choir of Saints and Angels , but by Jews and Gentiles , and by the Devils themselves ; who will all conspire with our own Consciences to second that dreadful Sentence which shall then pass upon us , with the general Acclamation of just and righteous art thou , O Lord , in all thy Ways . Wherefore as we would not perish for ever without Pity or Excuse , let us be persuaded to abandon all Vnrighteousness and worldly Lusts , and to live soberly and righteously , and godly in this present World ; and then we may assure our selves that the righteous Lord who loves Righteousness will love us also for the sake of it , and express his Love to us in blessing and preserving us here , and crowning us with Glory and Happiness hereafter . And this we beseech thee to grant , O thou immutable Lover of Righteousness , even for Jesus Christ his sake ; To whom with thy self and thy eternal Spirit be ascribed by us , and all the World ; all Honour and Glory and Power from this time forth , and for evermore , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A58808-e59180 Abstin l. 4 
A62636	----	Several discourses upon the attributes of God viz. Concerning the perfection of God. Concerning our imitation of the divine perfections. The happiness of God. The unchangeableness of God. The knowledge of God. The wisdom, glory, and soveraignty of God. The wisdom of God, in the creation of the world. The wisdom of God, in his providence. The wisdom of God, in the redemption of mankind. The justice of God, in the distribution of rewards and punishments. The truth of God. The holiness of God. To which is annexed a spital sermon, of doing good. By the most reverend Dr. John Tillotson, late Lord Arch-Bishop of Canterbury. Being the sixth volume; published from the originals, by Raph Barker, D.D. chaplain to his grace. Tillotson, John, 1630-1694. 1699 Approx. 540 KB of XML-encoded text transcribed from 237 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A62636 Wing T1264 ESTC R219315 99830798 99830798 35252 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62636) Transcribed from: (Early English Books Online ; image set 35252) Images scanned from microfilm: (Early English books, 1641-1700 ; 2082:21) Several discourses upon the attributes of God viz. Concerning the perfection of God. Concerning our imitation of the divine perfections. The happiness of God. The unchangeableness of God. The knowledge of God. The wisdom, glory, and soveraignty of God. The wisdom of God, in the creation of the world. The wisdom of God, in his providence. The wisdom of God, in the redemption of mankind. The justice of God, in the distribution of rewards and punishments. The truth of God. The holiness of God. To which is annexed a spital sermon, of doing good. By the most reverend Dr. John Tillotson, late Lord Arch-Bishop of Canterbury. Being the sixth volume; published from the originals, by Raph Barker, D.D. chaplain to his grace. Tillotson, John, 1630-1694. Barker, Ralph, 1648-1708. [16], 442, [6] p. : port. printed for Ri. Chiswell, at the Rose and Crown in St. Paul's Churchyard, London : 1699. Includes eleven preliminary contents pages and six final advertisement pages. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Attributes -- Early works to 1800. Sermons, English -- 17th century. 2005-09 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-02 John Latta Sampled and proofread 2006-02 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion The most Reverend D r. IOHN TILLOTSON late Arch-Bishop of Canterbury . Several Discourses UPON The Attributes of GOD , Viz. Concerning the Perfection of God. Concerning our Imitation of the Divine Perfections . The Happiness of God. The Unchangeableness of God. The Knowledge of God. The Wisdom , Glory , and Soveraignty of God. The Wisdom of God , in the Creation of the World. The Wisdom of God , in his Providence . The Wisdom of God , in the Redemption of Mankind . The Justice of God , in the distribution of Rewards and Punishments . The Truth of God. The Holiness of God. To which is annexed a Spital Sermon , Of doing Good. By the Most Reverend Dr. JOHN TILLOTSON , Late Lord Arch-Bishop of Canterbury . Being The SIXTH VOLUME ; Published from the Originals , By Ralph Barker , D. D. Chaplain to his Grace . LONDON , Printed for Ri. Chiswell , at the Rose and Crown in St. Paul's Churchyard , 1699. THE CONTENTS OF THE Sixth Volume . SERM. I. Concerning the Perfection of God. MATTH . V. 48 . BE ye therefore perfect , even as your Father which is in Heaven is perfect . SERM. II. Concerning our Imitation of the Divine Perfections . MATTH . V. 48 . Be ye therefore perfect , even as your Father which is in Heaven is perfect . p. 27 SERM. III. The Happiness of God. 1 TIM . I. 11 . The Blessed God — The whole Verse runs thus , According to the glorious Gospel of the Blessed God , which was committed to my trust . p. 67 SERM. IV. The Unchangeableness of God. JAMES I. 17 . With whom is no variableness , nor shadow of turning . The whole Period runs thus , Do not err , my beloved Brethren , every good Gift , and every perfect Gift is from above , and cometh down from the Father of Lights , with whom there is no variableness , nor shadow of turning . p. 97 SERM. V , VI. The Knowledge of God. 1 SAM . II. 3 . The Lord is a God of Knowledge . p. 153 , 123 SERM. VII . The Wisdom , Glory , and Soveraignty of God. JUDE 25. To the only wise God our Saviour , be glory and Majesty , dominion and Power , now and ever . p. 187 SERM. VIII . The Wisdom of God , in the Creation of the World. PSAL. CIV . 24 . O Lord ; how manifold are thy Works ! in Wisdom hast thou made them all . p. 219 SERM. IX . The Wisdom of God , in his Providence . Preached at Kensington . 1 PETER V. 7 . Casting all your care upon him , for he careth for you . p. 243 SERM. X. The Wisdom of God in the Redemption of Mankind . 1 COR. I. 24 . Christ , the Power of God , and the Wisdom of God. p. 275 SERM. XI . The Justice of God in the distribution of Rewards and Punishments . GEN. XVIII . 25 . Shall not the Judge of all the earth do right ? p. 305 SERM. XII . The Truth of God. DEUT. XXXII . 4 . — A God of Truth . p. 337 SERM. XIII . The Holiness of God , 1 PET. I. 16 . Be ye holy , for I am holy . p. 369 ADVERTISEMENT . THE Discourses of the Divine Goodness , being more than can be contain'd in this Volume , are , together with those of the remaining Attributes , reserv'd for the next : But to complete this , here follows a single Sermon upon another Subject . SERM. XIV . Of doing Good. Being a Spital Sermon Preach'd at Christ-Church on Easter-Tuesday , April , 14th . 1691. GALA . VI. 9 , 10. Let us not be weary in well doing , for in due season we shall reap , if we faint not : As we have therefore opportunity , let us do good unto all Men , especially unto them who are of the houshold of faith . p. 401 SERMON . I. Concerning the Perfection of God. MATTH . V. 48 . Be ye therefore perfect , even as your Father which is in Heaven is perfect . THESE words are the Conclusion which our Saviour draws from those Precepts which he had given his Disciples of greater perfection , than any Laws that were extant in the world before . V. 44. I say unto you , love your Enemies , bless them that curse you , do good to them that hate you , and pray for those that despitefully use you , and persecute you . And to perswade them hereto , he propounds to them the Pattern of the Divine Perfection ; telling them , that being thus affected towards their Enemies , they should resemble God , v. 45. That ye may be the Children of your heavenly Father ; for he maketh the Sun to rise on the evil , and on the good , and sendeth Rain on the just , and on the unjust . And then he tells us , that if we be not thus affected towards our Enemies , and those that have been injurious to us , we are so far from being like God , that we are but just level with the worst of Men , v. 46 , 47. For if ye love them which love you , what reward have you ? do not even the Publicans the same ? And if ye salute your Brethren only , what do ye more than others ? do not even the Publicans so ? And then concludes , that if we would attain that perfection which the Christian Religion designs to advance Men to , we must endeavour to be like God in these perfections of Goodness , and Mercy , and Patience ; Be ye therefore perfect , as your Father which is in Heaven is perfect . In which words we have , First , The absolute Perfection of the Divine Nature supposed ; as your Father which is in Heaven is perfect . Secondly , It is propounded as a Pattern to our imitation . Be ye therefore perfect , &c. In handling of these words , I shall do these four things . I. Consider how we are to conceive of the Divine Perfection . II. I shall lay down some Rules whereby we may govern and rectifie our Opinions concerning the Attributes and Perfections of God. III. How far we are to imitate the Perfections of God , and particularly what those Divine Qualities are , which our Saviour doth here more especially propound to our imitation . IV. I shall endeavour to clear the true meaning of this Precept , and to shew that the Duty here intended by our Saviour is not impossible to us ; and then conclude this Discourse with some useful Inferences from the whole . I. I shall consider how we are to conceive of the Divine Perfections . These two ways . 1. By ascribing all imaginable and possible Perfection to God. 2. By separating and removing all manner of Imperfection from him . 1. By ascribing all imaginable , and possible Perfection to God ; absolute and universal Perfection , not limited to a certain kind , or to certain particulars ; but whatever we can conceive , and imagin to be a Perfection , is to be ascribed to him ; yea and beyond this , whatever possible Perfection there is , or possible degree of any Perfection , which our short Understandings cannot conceive or comprehend , is to be ascribed to him . For we are not to confine the Perfection of God to our imagination , as if we could find out the Almighty to Perfection : But on the contrary , to believe the Perfection of the Divine Nature to be boundless and unlimited , and infinitely to exceed our highest thoughts and apprehensions . More particularly , all kinds and all degrees of Perfection are to be ascribed to God , which either do not imply a plain Contradiction , or do not argue some Imperfection , or are not evidently inconsistent with some other and greater Perfection . Some things may seem to be Perfections , which in truth are not ; because they are plainly impossible , and involve a Contradiction ; as that what has once been , should by any Power be made not to have been ; or that a thing , which by its Nature is limited and confin'd to one place , should at the same time be in another . These things in Reason are impossible , and therefore not to be supposed to fall under any Power how unlimited soever . For if we once ascribe Contradictions to God , we destroy his Being ; because then to be , and not to be , Power , and no Power would be all one . And then there are some Perfections , which do argue and suppose Imperfections in them ; as Motion , the quickness and swiftness thereof in Creatures is a Perfection , but then it supposeth a finite and limited Nature : For a boundless and immense Being , that is every where present at once , hath no need to move from one place to another ; and therefore though Motion be a Perfection in Creatures , there is no Reason to ascribe it to God , because it supposeth a greater Imperfection . And there are also some imaginable degrees of Perfection , which because they are inconsistent with other Perfections , are not to be admitted in the Divine Nature . For instance , such degrees of Goodness and Mercy may be imagined , as would quite exclude and shut out Justice ; and on the other hand such a strictness and a rigour of Justice , as would leave no room at all for Patience and Mercy ; and therefore such degrees are not really to be esteemed Perfections . For this is a certain truth , that nothing is a Divine Perfection , which evidently clasheth with any other necessary and essential Perfection of the Divine Nature . We must so consider the Perfections of God , that they may accord and consist together ; and therefore it cannot be a Perfection of God to be so good and gracious , as to encourage Sin , and to overthrow the Reverence of his own Laws and Government . 'T is not Goodness , but Easiness and Weakness , to be contented to be perpetually injur'd and affronted . 'T is not Patience , to be willing to be everlastingly trampled upon . So likewise on the other hand , 't is not a Perfection to be so severe and rigorous , as to smite a Sinner in the instant that he offends , not to be able to refrain from Punishment , and to give time for Repentance . But whatever Perfection is conceivable or possible , and argues no Imperfection , nor is repugnant to any other necessary Perfection , is to be ascribed to God ; for this is the most natural and easie conception that we can have of God , that he is the most perfect Being . This natural Light doth first suggest and offer to the Minds of Men , and we cannot conceive of God as meer Power and Will without Wisdom and Goodness . Hence it is that the Greeks call God very often , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the best of Beings , and the Latin Optimus , Maximus , the best and the Greatest , beatissima & perfectissima natura , constans & perfecta Ratio , the happiest and most perfect Nature , immutible and absolute Reason ; and many other such expressions which we meet with in the Writings of the Heathen Philosophers . I readily grant , that the first and most obvious thought which men have of God , is that of his Greatness and Majesty ; but this necessarily involves or infers his Goodness ; as Seneca excellently reasons , Primus Deorum cultus est Deos credere , dein reddere illis majestatem suam , reddere bonitatem , sine quâ nulla Majestas , The first Worship of the Gods is to believe their Being ; next to ascribe to them Greatness and Majesty , to ascribe to them Goodness , without which there can be no Majesty . And we shall find all along in Plato , & Tully , and the best and wisest Writers among the Heathen , that they every where attribute the highest Excellencies and Perfections to the Divine Nature , and do steer and govern all their Discourses of God by this Principle , that Perfection is to be ascrbied to him : And whenever any thing is said of God , they examin whether it be a Perfection or not ; if it be , they give it him as his due ; if it be not , they lay it aside , as a thing not fit to be spoken of him . And in the Scripture we do every where find Perfection ascribed to the Nature , and Works , and Laws of God , to every thing that belongs to him , or proceeds from him : Job 37.16 . Dost thou know the wondrous works of him that is perfect in knowledge ? And again , Canst thou by searching find out God ? Can'st thou find out the Almighty to perfection ? Ps . 18.30 As for God his way is perfect Ps . 19.7 . The Law of the Lord is perfect . I shall not need to consider particularly the several Perfections of the Divine Nature , I shall only give you a brief Scheme and Draught of them . Whatever Perfection can be imagined either in the manner of Being or Acting is to be ascribed to God ; therefore as to his Nature we say that he is a Spirit , that is , that he is not meer Body or Matter , because that would exclude several other Perfections ; for meer Matter is incapable both of Knowledge and Liberty , being determined by necessary Laws of Motion ; and yet without Knowledge and Liberty , there can be no Wisdom nor Goodness . We say of God , that he is of himself , and without Cause , and does not owe his Being to any other ; and consequently that he is necessarily , and that he cannot but be , and cannot be otherwise than he is ; for that which is of its self did not chuse whether it would be or not , nor whether it would be thus or otherwise ; for to suppose any thing to deliberate or consult about it's own Being , is to suppose it to be before it is . We must say of God likewise that he is immense , and every where present , because to be limited is an Imperfection ; and that he is eternal , that is , ever was , and shall be ; for to cease to be , is a greater Imperfection than sometime not to have been . And then we are to say of God , that he is the Cause of all other Beings , that they are made by him and depend upon him ; that he knows all things , and can do all things in the most perfect manner , by a glance of his Mind , and by the meer beck and nod of his Will , without long study or deliberation , without laborious pains and endeavours , and consequently that nothing is exempted from his Knowledge , and Power , and Providence , and that he administers all things in a way of Goodness and Wisdom , of Justice and Truth ; and therefore all things are to be referred to him , as their last end . All these Perfections , and all other that are possible , we are to look upon the Divine Nature as fully and immutably possest of , and that in an higher and more excellent degree , than our finite Understandings are able to conceive or comprehend . 2. As we are to ascribe all imaginable , possible Perfections to God , so we are to separate and remove all manner of Imperfection from him . We must not obscure or blemish the Divine Nature with the least shadow or blot of Imperfection . If we once admit of this , to ascribe any thing to God which argues Imperfection , we strike at the foundation , and destroy one of the clearest and most essential Notions , which Men have of God. And therefore we find the Scripture very careful to remove all kind of natural or moral Imperfection from God. Gen. 18.25 . That be far from Thee to do after this manner , to slay the righteous with the wicked , and that the righteous should be as the wicked , that be far from thee ; shall not the Judge of all the world do right ? Deut. 32.4 . A God of truth and without iniquity . Rom. 9.14 . What shall we say then , is there unrighteousness with God ? God forbid , far be it from him . Hence it is that in Scripture Holiness is so frequently ascrib'd to God , which signifies the purity and freedom of the Divine Nature from that which we call Sin ; and God is very solicitous to give us such a notion of himself , as may remove Sin and unrighteousness at the greatest distance from him , because that is the greatest of Imperfections . Is it an Imperfection to countenance Sin ? the Scripture acquits God of it . Psal . 5.4 , 5. Thou art not a God that hath pleasure in wickedness , neither shall evil dwell with Thee . Is it an Imperfection to go from ones word , or to change ones mind ? this likewise is remov'd from God. 1 Sam. 15.29 . The strength of Israel will not lie or repent , he is not a man , that he should repent . Is it an Imperfection to want any thing , to be liable to any thing , to depend upon any thing without one's self for their happiness ? this also is to be set far from him . Job 22.2 , 3. Can a man be profitable to God ? or is it a gain to him , that thou makest thy way perfect ? Job 35.6 , 7. If thou sinnest , what dost thou against him ? or if thy transgressions be multiplied , what dost thou unto him ? If thou art righteous , what givest thou him ? or what receiveth he of thine hand ? Thy wickedness may hurt a man as thou art , and thy righteousness may profit the Son of man. Is it an Imperfection to tempt , or to be tempted to Sin ? this is to be separated from God , He cannot be tempted of evil , neither tempteth he any man , saith St. James . Chap. 1.17 . And to mention no more , is it an Imperfection to be in any respect mutable ? This is denyed of God , with him there is no variableness , or shadow of turning . Thus you see how we are to conceive of the Perfections of God , by ascribing all imaginable and possible Perfection to him , and removing all shadow of Imperfection from him . I proceed in the II. Place , to lay down some Rules by which we may rectifie and govern our Opinions concerning the Attributes and Perfections of God : The best I can think of , are these following . First , Let us begin with the most natural , and plain , and easie Perfections of God , and lay them for a foundation , and rectifie all our other Apprehensions of God , and Reasonings about him , by these ; and these are his Power , Wisdom , and Goodness , to which most of the rest may be reduced . Right Apprehensions and a firm Belief of these will make it easily credible to us , that all things were made and are governed , by him ; for his Goodness will dispose and incline him to communicate Being to other things , and to take care of them when they are made . An infinite Power and Wisdom render him able to do all this without any labour or difficulty , and without any disturbance of his ease or happiness , as Epicurus would seem vainly to fear ; who in truth did not believe a God , but pretended only to deny his Providence , and that he either made or govern'd the world ; because he was loth to lay so much trouble upon him . Vain man ! as if those things which are impossible and difficult to our Weakness and Folly , might not be infinitely easie to infinite Power and Wisdom . Particularly the Goodness and Justice of God are not so difficult to apprehend , as the Disputes and Controversies about them have rendred them to many . When we consider infinite Knowledge and Power , we may easily lose our selves , and go out of our depth , by wading too far into them : There is something concerning these , that is unimaginable , and unaccountable to our Reason ; we may not be able to understand how Something may be produc'd from Nothing ; because it argues such an excess of Power , as we cannot comprehend ; but yet we are forc'd to acknowledge , that either the World must be produc'd from Nothing , or that Matter was eternally of it self , which is every whit as hard to imagine , as that infinite Power should be able to produce it from nothing . So likewise we are not able to conceive , how God can certainly know future Events , which depend upon voluntary and uncertain Causes , because we cannot comprehend infinite Knowledge ; but this we may easily be satisfied in , that infinite Power and Knowledge may be able to do , and know many things , which we cannot conceive how they can be known or done , no more than a Child can imagine how a great Mathematician can demonstrate his Propositions . Only this we are sure of , as we can be of any thing , that no Power can do that which is evidently impossible , and implies a plain Contradiction . We are not able perhaps to reconcile the particular Providences of God with his universal Goodness , Justice , and Wisdom , because we cannot see to the end of his Ways and Works at one view , and see every part with relation to the whole ; which would appear very wise , if we knew the whole series of things , and saw the entire design together , as God himself does , to whom ( as Solomon tells us ) all his ways are known from the beginning . So that however we may be at a loss in our Conceptions of God's infinite Knowledge and Power , yet Goodness , and Justice , and Truth , are Notions easie and familiar ; and if we could not understand these , the whole Bible would be insignificant to us . For all Revelation from God supposeth us to know what is meant by Goodness , Justice , and Truth : And therefore no man can entertain any Notion of God , which plainly contradicts these . And it is foolish for any man to pretend , that he cannot know what Goodness , and Justice , and Truth in God are : for if we do not know this , 't is all one to us , whether God be good or not , nor could we imitate his Goodness ; for he that imitates , endeavours to make himself like something that he knows , and must of necessity have some Idea of that to which he aims to be like : So that if we had no certain and setled Notion of the Goodness , and Justice , and Truth of God , he would be altogether an unintelligible Being ; and Religion , which consists in the imitation of him , would be utterly impossible . Now these being the most easie , and intelligible Perfections of God , by which he is said in Scripture to declare his Name , that is , to make himself known to us , we should govern all our Reasonings about God ( as concerning his Decrees , and his concurrence with the Free Actions of Men , and his particular Providence , which are things more dark and obscure ) by what is more clear ; and we shall find in Scripture , that in all these points holy Men do constantly appeal to these unquestionable and intelligible Perfections of God. Wilt thou destroy the righteous with the wicked ? ( saith Abraham ) That be far from thee . Shall not the Judge of all the world do right ? We may be mistaken ; but God certainly knows who are wicked , and who are righteous ; and he knows how to punish the wicked , and save the righteous : But we cannot be mistaken in this Principle , that the Judge of all the world will do right . Thus Moses satisfies himself , and others concerning the particular Providences of God towards the People of Israel . Deut. 32.3 , 4. I will publish the name of the Lord : All his ways are judgement ; a God of truth , and without iniquity , just and right is He. This we certainly know of God. So St. Paul , Rom. 2.2 . Thou art inexcusable , O Man ! Whatsoever Excuse men may pretend for their faults , he lays down this for a Principle , We are sure the Judgment of God is according to truth . Secondly , Let us always consider the Perfections of God in conjunction , and so as to reconcile them with one another . Do not consider God as meer Power and Soveraignty , as meer Mercy and Goodness , as meer Justice and Severity ; but as all these together , and in such a measure and degree as may make them consistent with one another . The greatest mistakes in Religion are certainly sprung from this root , from separating the Perfections of God , and considering them singly , and framing such wide and large notions of one , as to exclude another : whereas the Perfections of God agree together , and that is not a Divine Perfection , which contradicts any other Perfection . Among men indeed an eminent degree of any one Excellency does usually shut out some other ; and therefore it is observ'd , that Power and Moderation , Love and Discretion , do not often meet together ; that a great Memory and a small Judgment , a good Wit and an ill Nature , are many times found in conjunction : But in infinite Perfection all Perfections do eminently meet and consist together ; and it is not necessary that one Excellency should be raised upon the ruines of another . And if this had been well consider'd , Men would not , by being too intent upon God's Soveraignty , with neglect of his other Perfections , have spoken those hard things about Predestination : for the Soveraignty of God doth by no means set him above the Eternal Laws of Goodness , and Truth , and Righteousness . And if this were considered , men would not , by poring upon the Justice and Severity of God , be so swallowed up in despair : for God is not so severe , but he is merciful to the penitent , and hath left a retreat for the returning Sinner . If this were well consider'd , it would check the presumption of those , who incourage themselves in sin , by fancying to themselves a God all of Mercy and Goodness ; and because sentence against an evil work is not speedily executed , therefore their heart is fully set in them to do evil : For it is not Goodness and Mercy finally to bear with and forgive obstinate Offenders ; but want of Prudence and good Government . Thirdly , Among different Opinions concerning God ( as there always have been , and will be in the world ) chuse those which are farthest from extremity ; because Truth as well as Virtue usually lyes between the Extreams . And here I will instance in that Controversie , which has much disquieted the Church almost in all Ages , concerning the Decrees of God ; about which there are two Extreams , the one that God peremptorily decrees the final condition of every particular person , that is , their everlasting happiness or misery , without any regard or consideration of the good or bad Actions of Men. The other , that God decrees nothing concerning any particular person , but only in general that men found under such and such Qualifications shall be happy or miserable , and puts it into their own power to qualifie themselves . Now he that is doubtful in this matter , as every man must be that understands the difficulties on both sides , had best take up in the middle Opinion , that God decrees the final condition of particular persons with respect to certain Qualifications , which speaking absolutely are not in every Man's power ; but yet , under the influence of God's grace , which is never wanting to the sincere endeavours of men , may be said to be in our power , in the same sense , as St. Paul says , I am able to do all things through Christ strengthning me : For besides that this in all probability is the Truth , there will be this advantage in it , that he that stands in the middle , is like to be more moderate towards the Dissenters on both sides , than either of them will be to one onother ; because the middle is not so far from either Extream , as the Extreams are from one another . At the worst , he stands fairest for an impartial enquiry after Truth , and when he has satisfied himself where the Truth lyes , he may more silently pass over to it , without any great imputation of inconstancy ; which cannot but be remarkable in him , who passeth from one Extream to another . Fourthly , and lastly , Entertain no Opinion concerning God , that doth evidently contradict the Practice of Religion , and a good Life , though never so specious and subtile Arguments may be used to perswade it . Truth is most easily seen , and discern'd in those Reasonings and Opinions which tend to practice ; because the absurdity and inconvenience of them is soonest discovered : whereas we cannot so certainly find out the truth or falshood of those Opinions , which speculative Men devise in their Studies , without any consideration whether they serve any real purpose of Life , or not . Men indeed are very apt to form those notions , which are most remote from common sense and use ; because more pains and wit are required to make them plausible : but there needs no other Argument to make a wise man despise them , than that they are unprofitable , and signifie nothing to our practice , and to make men truly better . This is universally true in all kind of knowledge , but most considerable in the knowledge of God and Religion ; because that knowledge is of the greatest consideration . We need not scruple to admit some things , not so evident to Natural Reason , if we be satisfied of the truth of them , from an higher and more cogent Reason : As that God has revealed it , and said it ; this general Reason may perswade us of a thing that is above and beyond Natural Reason : But we may not admit any thing for a Divine Revelation , which evidently contradicts and weakens the practice of an holy Life ; because this is the main end of all Divine Revelation ; and we know God , only in order to the service and imitation of him . Let us then look upon all knowledge that contradicts practice , as vain and false , because it destroys its end . There are many things that seem probable enough in Speculation , which yet we most pertinaciously deny , because they are not practicable ; and there are many things , which seem doubtful in Speculation , and would admit of great dispute , which yet because they are found true in practice and experience , are to be taken for certain and unquestionable . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the idle Reasoning of the Stoicks , was a thing contemned by the wiser Philosophers , as a vain and useless subtilty . Zeno pretends to demonstrate there is no Motion ; and what is the consequence of this Speculation , but that Men must stand still ? But so long as a man finds he can walk , all the Sophistry in the world will not perswade him , that Motion is impossible . In like manner , they that would perswade us , that men can do nothing , nor contribute any more to their own Sanctification , than Stocks or Stones , and upon Scripture Metaphors misunderstood , ( as our being dead in trespasses and sins , and created to good works ) graft Notions which are impossible and absurd in practice , do not consider that the natural consequence of this is , that men must do nothing at all in Religion , never think of God , nor pray to him , nor read his Word , nor go to Church ; but sit still , and be wholly passive to the operations of God's grace : but however this may seem plausible , and men may think they add much to the glory of God's grace , while they deny any power in the Creature ; yet every considerate Man will presently apprehend , that this is by no means to be admitted , because it contradicts Practice , and makes all the Commands and Exhortations of God's Word vain , and to no purpose ; because it destroys Religion , and discourages the endeavours of Men ; makes them sloathful and careless of working out their own Salvation ; than which nothing can set a man farther from God's grace and assistance , and more immediately dispose him for ruine ; and upon some such false Reasoning as this , the sloathful Servant in the Parable hid his talent in a napkin , and buried it in the earth ; but when he was called to account , his excuse was not admitted , but he was cast into utter darkness . The two other Particulars , namely how far we are to imitate the Divine Perfections , and particularly what those Divine Qualities are , which our Saviour doth here more especially propound to our imitation , and likewise to clear the true meaning of this Precept , and to shew that the Duty here injoyned , Be ye perfect , as your Father which is in Heaven is perfect , is not impossible to us . Both these I shall refer to another Opportunity . SERMON II. Concerning our imitation of the Divine Perfections . MATTH . V. 48 . Be ye therefore perfect , even as your Father which is in Heaven is perfect . IN these words we have , First , The absolute Perfection of the Divine Nature supposed , not only in those before mentioned , of Goodness , and Mercy , and Patience ; but in all other Excellencies whatsoever . Secondly , The Perfection of God is propounded as a Pattern for our Imitation . In the handling of these two Particulars , I propounded to proceed in this method . I. To shew how we are to conceive of the Divine Perfection . II. To lay down some Rules , by which we may rectifie and govern our Opinions concerning the Attributes and Perfections of God. III. To shew how far we are to imitate the Perfections of God , and particularly what those Divine Qualities are , which our Saviour doth here more especially propound to our imitation . IV. To clear the true meaning of this Precept , and to shew that the Duty here intended by our Saviour is not impossible to us ; and then to draw some useful Inferences from the whole . The two first I have already spoken to , I now proceed to the third particular , which is to shew how far we are to imitate the Perfections of God , and particularly what those Divine Qualities are , which our Saviour doth here more especially propound to our imitation . For though these words do suppose the absolute Perfection of the Divine Nature , yet because there are several Perfections of God which are incommunicable , and a Creature , as such , is utterly incapable of them , these cannot be suppos'd to be intended for a Pattern to us . As the necessity and independency of the Divine Nature ; and the Self-sufficiency of it to his own happiness ; to be the Original Cause of all things , and consequently supream Lord and Governour ; the Immensity and Eternity of his Being ; these , and perhaps several other Perfections , are incommunicable to a Creature ; and it would be an unsufferable pride , and a kind of High Treason against the Divine Majesty , and a sottish Ignorance of the necessary bounds and limits of our own State , as we are Creatures , to think to resemble God in these Excellencies , of which the condition of a Creature is utterly incapable . This was the Sin of Lucifer , an ambition to step into the Throne of God , and to be like the most high . So that in our imitation of the Divine Perfection , we are to keep within the station of Creatures , not affecting an Independency and Soveraignty like the most high , and to be Omnipotent as he is , to have an arm like God , and to thunder with a voice like him , as the expression is in Job : But to endeavour to resemble him , pro modulo creaturae , according to the rate and capacity of a Creature , in those Divine Qualities , and in such measures and degrees , as our finite and dependent Nature is capable of . More especially and chiefly in the moral Perfections of the Divine Nature , such as are his Goodness , and Mercy , and Patience , his Justice , and Truth , and Faithfulness ; these , and only these , the Scripture seems to comprehend under the name of Holiness ; not all the Excellencies of the Divine Nature in general , but those which we call moral Excellencies and Perfections , such as those which I have named ; for with these , and hardly with any other , is the Holiness of God joyn'd in Scripture , as holy and righteous , holy and true , &c. And therefore when God says , be ye holy , for I am holy , it signifies that we are to imitate God in his Goodness , and Mercy , and Patience , and Righteousness , and Faithfulness , and Truth ; for these are the Holiness of the Divine Nature , which set him at the greatest distance from that which we call Moral Impurity and Sin. For that which our Saviour here in the Text more peculiarly recommends to our imitation , is the Goodness of God , of which his Mercy and Patience are two eminent Branches . The Mercy of God is his Goodness to those that are in Misery , or are liable to it . The Patience of God is his Mercy in sparing those who have deserved Punishment , and are liable to it . And the Goodness of God is then greatest , when it is exercised towards the evil and unthankful ; those who are so far from deserving it , that they have given great and just Provocations to the contrary . And this affection and temper of Mind , which is so remarkable in God towards the unworthy and unthankful Sons of Men , our Saviour recommends to our imitation here in the Text. Be ye therefore Perfect , even as your Father which is in Heaven is Perfect . Be ye therefore ; this Particle of inference , therefore , hath a plain relation to something spoken before ; and if we look back to v. 44. we shall find our Saviour there enjoyning his Disciples to love their Enemies , to bless them that curse them , to do good to them that hate them , and to pray for those that despightfully use them , and persecute them . And by what other argument doth he inforce the Practice of this difficult Duty , but by telling us , that this is to be like God , to be good to the evil and unthankful , v. 45. That ye may be the Children of your Heavenly Father , who maketh his Sun to rise on the evil and the good , and his Rain to fall on the just , and on the unjust . God is good to all , and exerciseth great Mercy and Patitience even towards the evil , and unjust . And then he concludes , that if Perfection it self be fit to be a Pattern , we should labour after these Qualities , Be ye therefore Perfect , even as your Father which is in Heaven is Perfect . So that though the universal Perfection of the Divine Nature be here supposed , yet the Attributes of his Goodness , and Mercy , and Patience , are here particularly pointed at , and propounded to us for our Pattern ; and the Precept of imitating the Divine Perfection is more especially to be understood of those Perfections which our Saviour had been discours●●● of before , viz. the Goodness and Mercy of God. And that this is undoubtedly so , is evident from St. Luke's rendring this Precept , Ch. 6.36 . Be ye therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , benefici , ready to do good , full of kindness and benignity ; merciful , as your Father which is in Heaven is merciful ; that is , endeavour you to be such as I have described God to be . And this St. Matthew calls Perfection , because the Goodness of God is his great Perfection , and the Glory of the Divine Nature , that which reflects a lustre and beauty upon all his other Attributes , and takes off the terrour of them . From all which it is plain , what those Perfections of the Divine Nature are , which our Saviour doth here particularly recommend to our imitation . I come now in the IV. and last place , To clear the true meaning of this Precept , and to shew that the Duty here required , and intended by our Saviour ( when he says , Be ye perfect , as your Father which is in Heaven is perfect ) is not impossible to us . And to this purpose be pleased to consider these three or four things . 1. That our imitation of God is certainly restrained to the communicable Perfections of God , and such as Creatures are capable of , as I have shewn before . For it is so far from being a Duty to affect or attempt to be like God in his peculiar Perfections , that it was probably the Sin of the Apostate Angels . 2. Our imitation of the Divine Perfections , which are communicable to Creatures , is likewise to be restrain'd to such degrees of these Perfections , as Creatures are capable of . For no Creature can ever be so perfectly Good , as God is ; nor partake of any other Excellency in that transcendent degree , in which the Divine Nature is possest of it . 3. But there is no manner of inconvenience in having a Pattern propounded to us of so great Perfection , as is above our reach to attain to ; and there may be great Advantages in it . The way to excel in any kind is , optima quaeque exempla ad imitandum proponere , to propose the highest and most perfect Examples to our imitation . No Man can write after too perfect and good a Copy , and though he can never reach the Perfection of it , yet he is like to learn more , than by one less perfect . He that aims at the Heavens , which yet he is sure to come short of , is like to shoot higher than he that aims at a mark within his reach . Besides that the excellency of the Pattern , as it leaves room for continual improvement , so it kindles Ambition , and makes Men strain and contend to the utmost to do better : And though he can never hope to equal the Example before him , yet he will endeavour to come as near it as he can . So that a perfect Pattern is no hindrance , but an advantage rather to our improvement in any kind . 4. If any thing can be supposed to be our Duty , which is absolutely beyond our Power , a Precept of this nature , may with as much reason be supposed to be so , as any thing that can be instanc'd in : Because in such a case , if we do our best , and be continnually pressing forward towards the Mark , though we can never reach it , yet we do very commendably ; and whatever the law may require to try and raise our Obedience , yet in all equitable Interpretation , such a Will and Endeavour will be acceptable with God for the Deed. For if the Perfection of the Law do really exceed our Ability , and be beyond the possibility of our Performance , the assurance we have of God's Goodness will sufficiently secure us from any danger and prejudice upon on that account . And we may reasonably presume , that to do all we can towards the fulfilling of this Precept , will be as acceptable to God , and as beneficial to our selves , as if our Power had been greater , and we had perfectly fulfill'd it . If our Heavenly Father , to try the readiness and chearfulness of our Obedience , bid us do that which he knows we cannot do , though we can do something towards it , we may be sure that he will be very well pleased when he sees , that in obedience to him we have done all that we could . And we may in this case reason as our Saviour does ; If we that are evil would deal thus with our Children , how much more shall our Heavenly Father ? The Goodness of God signifies very little , if it does not signifie this , that in any instance of real and unquestionable Goodness , God is much better than any Father upon Earth . However , at the worst , that wherein we fall short of the Perfection of the Law , may be supplyed on our part , by an humble acknowledgment of our own Weakness and Imperfection , and on God's part by Mercy and Forgiveness , for the sake of the perfect Obedience of our blessed Redeemer . This is the least benefit we can expect in this case from the Grace , and Mercy , and Equity of the Gospel . 5. And lastly , which will fully clear this matter , this Precept doth not oblige us to come up to a perfect equality with the Pattern propounded to us , but only imports a vigorous imitation of it ; that we be perpetually ascending and climbing up higher , still advancing from one degree of Goodness to another , and continually aspiring after a nearer resemblance to God : And this certainly is possible to us , to endeavour to be as like God as we can , in this weak and imperfect state . Whereas any Equality with God , even in the communicable Attributes of his Goodness , and Mercy , and Patience , is not only impossible to us in this state of Sin and Imperfection , but above the condition of a Creature , even of the Spirits of just Men made Perfect , and of the highest Angels in Glory : for their Perfection is not absolute , but in comparison with our present state . And I think there is no great Reason to doubt , but that the blessed Spirits above , who continually behold the Face of their Father , are still writing after this Copy , which is here propounded to us ; and endeavouring to be perfect , as their Father which is in Heaven is perfect ; still aspiring after a nearer and more perfect resemblance of God , whose Goodness and Mercy is so far beyond , and before that of any Creature , that they may be for ever approaching nearer to it , and yet never overtake it . And this seems to be no inconsiderable ingredient , and enhancement of the happiness of Heaven , that the Holiness of good men ( which is the similitude of God ) is never at a stand , nor at it's full growth and period ; but that the glorified Saints ( yea and blessed Angels too ) may be continually growing and improving , and they themselves still become better and happier to all eternity . And this in my apprehension is no undervaluing the happiness of Heaven , that it is not so perfect at first , as it shall be afterwards ; because it is granted on all hands , that the happiness of those good Souls , who are already in bliss , shall be more perfect and compleat at the Resurrection . And why may it not then be continually increasing , and be augmented still more and more , without any stint or final period of it's perfection ? In this world we are apt to faint in a long course of goodness , and to be weary of well doing . But in the other state , when men shall be strongly byassed to goodness , and have nothing to pull them back , it will then be so far from being a trouble , that methinks it should be a mighty pleasure to the blessed , to find that there is no end of their doing good and becoming better . For if conformity to God be the ground and foundation of all Happiness , then our Blessedness will advance proportionably , as we grow more and more like to him . This I confess were a dismal Consideration , to think that in Heaven we should be liable to relapse , to go backward , or fall from that holy and happy state . But this is a comfortable Consideration , that our holiness and happiness shall never be at a stand , that it is secure so far as it goes , and that we cannot lose what we have once attain'd , as we may do in this world . This methinks should be a trouble to no man , that as good and happy as he is at first , he shall still be better and better , more and more happy without end . But be that as it will , and as God pleaseth ( for we do but talk in the dark about our future state , ) this is certain , that an equality with God in any of his Perfections is not to be attained by any Creature , and therefore cannot be thought to be the meaning of this Precept : But that which our Saviour requires , is a vigorous imitation of this Pattern ; that we have this Example of the Divine Perfection always before us , and that we be continually endeavouring , as much as in us lies , to bring our selves to the nearest resemblance of God , that possibly we can . And if this be our sincere care and study , we need not doubt but that it will find acceptance with God , and that he will be graciously pleased to esteem us for his Children ; and if there need a pardon for it , that God will forgive wherein we fall short of the Perfection of that Pattern , which we can never imitate to Perfection . And happy were it for us , if this were all the ground of our fear and trouble , that when we had done all we could , we must still fall much short of the perfection of God's Law , and the Duty therein laid upon us ; alas ! which of us does near so much as we can , and is not conscious to himself that it is through his own fault and neglect , that he is so unlike his heavenly Father in Goodness and Mercy , in Righteousness and true Holiness ; and that he still partakes in so great a measure of those , not only unreasonable and brutish , but even devilish Passions of Malice and Hatred , of Rage and Cruelty , of Impatience and implacable Revenge ; and that these ungodlike Qualities do so frequently prevail upon us , and have so much dominion over us ! We are so far from being what we ought , in these and many other respects , that we are far from what we might be , if we would mind our Duty with care and conscience , and make it our sincere endeavour to subdue our selves to a conformity to God , and to a perfect holiness in his fear . Would we but often set God before our eyes , and represent to our selves those excellent and amiable Perfections of the Divine Nature , which are so comfortable and beneficial to us , and to which we stand so infinitely oblig'd , his Goodness and Mercy and Patience , upon which all our hopes of Happiness do depend , and to which we are indebted , that we are not miserable past recovery ; that Goodness and Patience which he continually exerciseth towards us , ( for we provoke him every day , ) and exerciseth towards us on purpose to endear those Perfections to us , from which we reap so much comfort and advantage ; that by the Pattern of Perfection it self , and the Example of him who is so much above us , so no ways obliged to us , nor tyed by any interest to be concerned for us , and who being happy in himself neither hopes nor fears any thing from us ; I say by an Example that has all these advantages , we might be provok'd to be so affected towards one another ( who have mutual Obligations one to another , and mutual Expectations of Good or Evil one from another ) as we have always found God to be towards us , and as we desire he should still continue ; and miserable Creatures are we , when ever he ceaseth to be so : And we have reason to fear he will cease to be so , if this Example of his Goodness and Patience towards us , do not transform us into the Image of the Divine Perfections , and prevail upon us to imitate those Excellencies , which we have so much reason to approve and admire , and be in love withal . These Considerations taken both from ingenuity and interest should awaken our sloath , and stir up our most resolute and vigorous endeavours after that Perfection which our Saviour here requires , and make us ashamed of our lazy complaints , that our Duty is set so high , that the endeavours of our whole life cannot reach it ; when yet we have hardly made one step towards it , and are so remiss and unconcern'd about it , as if we could do it at any time with the greatest ease , and at an hours warning , before we leave the world , could fulfil this Precept of our Lord , of being perfect as our Father which is in Heaven is perfect . And yet let me tell you , so far as any of us are from resembling our heavenly Father in some good degree and measure , so far are we distant from Heaven , and the temper of the blessed ; so far are we utterly unqualified for the blissful sight and enjoyment of God : for unless we be first like him , we cannot see him as he is : Only the pure in heart shall see God , and therefore every man that has this hope in him , should purifie himself even as he is pure . And thus I have , as briefly as I could , dispatcht the four things I propounded for the Explication of this Text ; namely , how we are to conceive of the Divine Perfections , and to give some Rules to regulate and govern our Opinions concerning the Attributes and Perfections of God ; to explain the extent of this Duty , and vindicate the possibility of it . All that now remains , is to draw some useful Inferences from this Discourse which I have made ; and they shall be these two . I. That the strongest and surest Reasonings in Religion , are grounded upon the Essential Perfections of God. II. That the truest and most substantial Practice of Religion , consists in the imitation of God. I. That the strongest and surest Reasonings in Religion are grounded upon the Essential Perfections of God ; so that even Divine Revelation it self doth suppose these for its Foundation , and can signifie nothing to us , unless these be first known and believed . Unless we be first perswaded of the Providence of God , and his particular Care of Mankind , why should we believe that he would make any Revelation of himself to Men ? Unless it be naturally known to us , that God is true , what foundation is there for the belief of his Word ? And what signifie the Laws and Promises of God , unless natural Light do first assure us of his Soveraign Authority and Faithfulness ? So that the Principles of Natural Religion , are the foundation of that which is Revealed ; and therefore in Reason nothing can be admitted to be a Revelation from God , which plainly contradicts his Essential Perfection , and consequently if any pretends Divine Revelation for this Doctrine , That God hath from all Eternity absolutely decreed the eternal ruine of the greatest part of Mankind , without any respect to the Sins and Demerits of Men , I am as certain that this Doctrine cannot be of God , as I am sure that God is Good and Just : because this grates upon the Notion that Mankind have of Goodness and Justice . This is that which no good man would do , and therefore cannot be believed of infinite Goodness ; and therefore if an Apostle or Angel from Heaven teach any Doctrine which plainly overthrows the Goodness and Justice of God , let him be accursed . For every man hath greater assurance that God is Good and Just , than he can have of any subtile Speculations about Predestination and the Decrees of God. And for the same Reason I cannot believe , upon the pretended Authority or Infallibility of any Man or Church in the world , that God would not have Men understand their Publick Prayers , and the Lessons of Scripture which are read to them . A Lesson not to be understood is nonsense : a Lesson is something to be learn'd , which how it can be without being understood , is hard to comprehend . And as little can I believe upon the Authority of any Person or Church whatsoever , that God should reveal his Will to Men in the holy Scriptures , with a design to have it hid , and lock't up from the generality of Mankind in an unknown Tongue . And much less can I believe ( which yet is the express Doctrine of the Council of Trent ) that the saving Efficacy of the Sacrament depends upon the Intention of the Priest . Which is to say , that though people believe , and live never so well , they may be damned by Sholes and whole Parishes together at the pleasure of the Priest , and for no other reason , but because he is so wicked , as not to intend to save them . Can any man believe this that hath any tolerable notion of God's Goodness ? May we not in this case appeal , as Abraham did , to the Goodness and Justice of God , and expostulate with greater Reason , than he did , much after the same manner , wilt thou destroy the righteous for the wicked ; That be far from Thee to do after this manner , to damn the righteous for the wicked , and that righteous people should lye at the mercy of a wicked Priest , to be damned or saved at his pleasure , that be far from Thee ; Shall not the Judge of all the Earth do right ? And can there be a greater affront to the Goodness and Justice of God , than to imagin he should deal with men after this manner ? If this be to do right , there is no possibility of doing wrong . And to give but one instance more , I can never believe , upon the Authority of any Man , or Church whatsoever , that our Saviour , in the Celebration of his last Supper , did with his own hands give away his own Natural Body into the hands of his Disciples , and give his Blood shed , before it was shed ; That the whole Doctrine of Christianity should mainly rely upon the Evidence of Miracles , the assurance of which depends upon the certainty of Sense ; and yet that an Essential part of that Doctrine should overthrow the certainty of Sense . I can never while I live believe these two things , that the last thing our Saviour did before his death should be to teach his Disciples not to believe their own Senses , as he must do if he taught them Transubstantiation ; and that the very first thing he did after he was risen from the dead , should be to teach them the quite contrary , by appealing to the certainty of Sense for the proof of his Resurrection ; for when they doubted of his Resurrection , Luke 24.38 . He said unto them , why are ye troubled ? and why do thoughts arise in your hearts ? behold my hands and my feet , that it is I my self , handle me and see , for a Spirit hath not flesh and bones , as ye see me have . If this be a good Argument , that it was a real Body which they saw , because they saw and felt Flesh and Bones : is it not as good an Argument on the other side , that what they saw in the Sacrament was not his real and natural Body , because they could neither see nor handle Flesh and Bones ? So that I cannot believe Transubstantiation , unless I can believe that Truth it self can contradict and destroy it self . You see of what use it is to have right and steady Apprehensions of the Divine Perfections , that , these being laid for a foundation , we may upon all occasions have recourse to them , and govern our Opinions and Reasonings in Religion , about all doubtful matters , by such Principles as are clear and unquestionable . The II. Inference is , That the truest and most substantial Practice of Religion consists in the imitation of the Divine Perfections , especially the Moral Perfections of the Divine Nature , which the Scripture is wont to comprehend under the name of Holiness ; and such are the Goodness , and Mercy , and Patience of God , his Justice , and Truth , and Faithfulness . To imitate God in these is true Religion ; or as St. James expresses it , pure Religion , and undefiled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without any flaw or blemish , alluding to precious Stones , the greatest commendation of which is to be clear and without flaw . Religio est imitari quem colis , this is Religion to imitate him whom we worship . This the Heathens by the light of Nature did discover to be the great End of Religion , and the best Worship of the Deity , to be like God. Pythagoras was wont to say , that we honour God most , when we are most like him in the temper and disposition of our Minds ; and Plato to the same purpose , that the height and Perfection of Goodness , is to resemble God , as near as is possible ; and that we resemble God in being just , and holy , and wise . So likewise Hierocles , that a good man imitates God in the measures of Love and Friendship , who hates no man , and extends his benignity to all Mankind . Plutarch hath an excellent Discourse about the Patience of God towards Sinners , and gives this as one Reason why God doth not presently punish Offenders ; that he might give an Example to us of Gentleness and Patience , and check the fury and violence of men in revenging Injuries upon one another ; which nothing will do more effectually , than to consider that Gentleness and Forbearance are an imitation of the Divine Perfection . And then he cites an excellent saying of Plato , that God manifested himself , and display'd his Perfections in the World for our imitation ; true Virtue being nothing else , but an imitation of the Divine Nature . For there is no greater Benefit man can receive from God's hand , than to become virtuous by the imitation and pursuit of those Excellencies and Perfections which are in God. Seneca likewise hath many passages to this purpose , inter viros bonos ac Deum amicitia est , imo etiam necessitudo & similitudo , between God and good men there is a friendship , yea and an intimacy and likeness ; and that a virtuous man is discipulus aemulatorque & vera progenies Dei , a disciple and imitator , and the very genuine off-spring of God. So that the light of Nature , and the Reason of Mankind , have always placed the perfection of Religion in the imitation of the Divine Excellencies and Perfections . And this is very agreeable to the language and sense of the holy Scriptures , which every where make the Practice of Religion to consist in our Conformity to God , and the Laws which he hath given us ; which are nothing else but a transcript of his Nature . The great business of Religion is to do the Will of God , and this is the will of God , our sanctification ; and our sanctification is our conformity to the holiness of God ; and this is the scope of the general Exhortations of Scripture , to perswade us to holiness , that is , to an imitation of the Moral Perfections of the Divine Nature . 2 Cor. 7.1 . Having therefore these promises , dearly beloved ! let us cleanse our selves from all filthiness of flesh and spirit , and perfect holiness in the fear of God. 1 Pet. 1.15 , 16. As he which hath called you is holy , so be ye holy in all manner of conversation , because it is written , be ye holy for I am holy . 2 Pet. 1.3 , 4. speaking of the Christian Religion , which he calls the knowledge of him who hath called us to glory and virtue , whereby also ( says he ) are given unto us exceeding great and precious promises , that by these we might be partakers of a divine nature , having escaped the corruption that is in the world through lust . So that the holiness the Gospel designs to bring us to , is a participation of the Divine Nature , which we can no otherwise partake of , but by an imitation of the Divine Perfections . This is that which the Scripture expresses to us by the terms of Regeneration , the New Man , and the New Creature . And therefore those who are converted from a wicked and sinful state , and reclaimed to goodness , are said to put on the new man , which after God is created in righteousness , and the holiness of truth . Ephes . 4.23 . To be renewed after the image of him that created us . Coloss . 3.10 . This is to be the sons and children of God , to imitate and resemble God in our dispositions and manners . Ephes . 5.1 . Be ye therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imitators of God , as dear children . Philip. 2.15 . That ye may be blameless and sincere , the sons of God without rebuke , in the midst of a crooked and perverse nation . 1 John 3.10 . In this the children of God are manifest , and the children of the Devil , whosoever doth not righteousness is not of God. There have been great enquiries concerning the Marks of a Child of God ; this is the true Character , and that which in effect comprehends all others , our imitation and resemblance of God in those Perfections wherein he is set forth for a Pattern to us . And in this mainly consists the practice both of Natural Religion , and of true Christianity . But does not Religion consist very much in the Duties of God's Worship , in the Exercises of Piety and Devotion , in constant and frequent Prayers to God , and in the celebration of his Goodness by Praise and Thanksgiving , in reading , and hearing , and meditating upon God's Word , in Fasting and Abstinence , and keeping our bodies in subjection to our spirits , and in frequent receiving of the holy Sacrament ? To this I answer , That Religion doth consist very much in the due performance of these Duties , and they are unquestionable and necessary parts of Religion , and the Means appointed by God for the begetting and increasing in us such dispositions of mind , as render us most like to God , and for the production of all the fruits of Goodness and Holiness and Righteousness in our lives . But then it is to be considered , that these Exercises of Piety and Devotion are but the Means of Religion , and not the ultimate End and Design of it . All these do but serve to bring us to a nearer resemblance of God ; and where they fail of this End , and are performed for their own sakes only , and we rest in them , without aiming at any thing farther , they lose their nature ; because they are not used as Means , but rested in , as if they were the End of Religion . And it is to be feared there are many which fall into this fatal mistake about Religion , and think that if they do but serve God in their Families , and go to Church , and behave themselves there with Devotion and Reverence , and at certain seasons receive the Sacrament , they are truly religious , and very good Christians ; when all this while they take no care to improve themselves in real Goodness , by an inward conformity of their Minds to God , and the real reformation and amendment of their Lives , by mortifying their Lusts , and subduing their Appetites and Passions to the Laws of Reason and Religion , by putting on as the elect of God bowels of kindness ; by being true and faithful ; righteous and just , patient and merciful , as their Father which is in heaven is so ; and by forbearing one another in case of provocation , and forgiving one another , even as God for Christ's sake hath forgiven us ; by purifying themselves as God is pure , and endeavouring to be holy in all manner of conversation , as he who hath called them is holy ; when all this while they are as covetous , and earthly minded , and to serve their covetousness will strain a point of Truth or Justice , and hardly do an act of Charity in their whole lives , but what is extorted from them by meer importunity , or some such urgent necessity , in point of decency and reputation , that for shame of the World they know not how to avoid it ; when their Passions are as fierce and ungoverned , their Hearts as full of Gall and Bitterness , their Tongues of slander and evil speaking , their Humours as proud and surly and censorious , as theirs can be who are openly profane , and seem to neglect and despise all Religion : And yet because they serve God ( as they call it ) and make an external appearance of Piety and Devotion , are good Church-men , and attend upon the Ordinances of God , they think they have discharged the whole business of Religion admirably well , and are very good children of God , and in a state of great grace and favour with him . Whereas the performance of all these Duties , and the use of all these Means , separated from that which is the great End of Religion , the Conformity of our selves to God , in those Qualities and Dispositions which I have mention'd , is so far from finding acceptance with God , that it is an abomination to him . So God every where declares in Scripture , telling us , that the prayer of the wicked is an abomination to the Lord , and that he disdains to be praised by men of unhallowed lips and lives ; and that unless with the praises we offer to him , we order our conversation aright , we shall not see the salvation of God. With what contempt does he speak of this formal and external Religion , without the power of it upon our hearts and lives ! To what purpose is the multitude of your Sacrifices to me ? Will the Lord be pleased with thousands of Rams , and ten thousands of rivers of Oil ? he hath shewed thee , O man ! what is good ; and what doth the Lord require of thee , but to do justly , and to love mercy , and to walk humbly with thy God ? Is not this the fast which I have chosen , to break the bands of wickedness , and to let the oppressed go free , to deal thy bread to the hungry , and that thou bring the poor that are cast out to thine house ; when thou seest the naked that thou cover him , and that thou hide not thy self from thine own flesh ? Nor is it hearing of the Word that will avail us , unless we be doers of it . Blessed are they ( says our Saviour ) that hear the word of God and keep it . He that heareth these sayings of mine , and doth them , shall be likened to a wise man , who hath built his house upon a rock . Nor will bare receiving of the Sacrament recommend us to God ; but performing the Obligation , which thereby we take upon our selves , to obstain from all sin and wickedness ; otherwise we tread under foot the Son of God , and prophane the blood of the Covenant , whereby we should be sanctified , as if it were an unholy thing . Can any man think that to be Religion , which has no effect upon the lives of men , which does not teach them to govern their words and actions , who reads those plain words of St. James ? If any man among you seem to be religious , and bridleth not his tongue , but deceiveth his own heart , that man's Religion is vain . Pure Religion and undefiled before God and the Father is this , to visit the fatherless and widdows in their affliction , and to keep himself unspotted from the world . When Religion produceth these real Effects , then the Means of Religion do truly serve the End of it , and we are not only hearers of the Word , but doers of it , and shall be blessed in our deed . So that as there is an obligation upon us to use the Means of Religion , which God hath instituted , with great care and conscience ; so we should chiefly mind that , which is the End of all Religion , which is to make us partakers of a Divine Nature , and make us like to God , especially in those amiable and excellent Qualities , which are the glory and beauty of the Divine Nature , his Benignity and Goodness , his Mercy and Patience . These , because they are the primary Perfections of God , are the principal Duties both of Natural and Revealed Religion , and of an eternal and indispensable Obligation ; because they have their foundation in the Nature of God , which is fixt and unalterable . And all positive Institutions , when they come in competition with these , are to stoop and vail to them . Natural and Moral Duties , especially those of Goodness , and Mercy , and Charity , are so strongly bound upon us , that nothing in any reveal'd Religion can cancel the Obligation of them , or justifie the violation of these great and indispensable Laws . Our Saviour in his Religion has declar'd nothing to the prejudice of them : but on the contrary has straitned our Obligation to them , as much as is possible . The Son of man came not to destroy mens lives , but to save them ; so that they know not what manner of spirit they are of , who think to please God by hating men , who are made after the image of God , & by killing one another to do him good service ; who to advance his Cause and Religion in the World , will break through all the Obligations of Nature and Civil Society , undermine Government , and disturb the Peace of Mankind . Whereas our Saviour did not by any thing in his Religion design to alter the Civil Government of the World , or to lessen and diminish the Rights of Princes , or to set men loose from Allegiance to them , or to make Treason and Rebellion , bloody Wars and barbarous Massacres lawful , for the propagating of his faith . He had ( as any one would imagin ) as much Power as the Pope ; but yet he deposed no Princes , nor excommunicated and discharged their Subjects from their Fidelity and Obedience to them , for their opposition to his Religion ; he hath assumed no such Power to himself . By what Authority then does his Vicar do these things ? and who gave him this Authority ? Our Lord tells us plainly , his Kingdom was not of this world ; and that without any distinction of in ordine ad spiritualia , and therefore he wrested no Princes Kingdom out of his hands , nor seized it as forfeited to himself . But this Power the Pope claims to himself , and hath exercised it many a time , disturbing the Peace of Nations , and exercising the most barbarous Cruelties in the World , under a pretence of Zeal for God and Religion : as if because Religion is so very good a thing in it self , it would warrant men to do the very worst things for its sake ; which is the ready way to render Religion contemptible and odious , and to make two of the best things in the World , God and Religion , good for nothing . If we would preserve in the Minds of Men any reverence and esteem for Religion , we must take heed how we destroy the Principles of Natural Religion , and undermine the Peace and Happiness of Humane Society , for the glory of God , and under pretence of following Divine Revelation , and being led by a Church that cannot err : for every Church doth certainly err , that teacheth any thing plainly contrary to the Principles and Dictates ●f Natural Religion , and utterly inconsistent with the essential Perfections of God , and with the Peace and Order of the World : for God is not the God of Confusion , but of Order ; which St. Paul appealeth to , as a Principle of eternal Truth , and naturally known : But they that pretend that Religion prompts men to Sedition and Cruelty , do represent God as the God of confusion , and not of order . Therefore whatever men may through an ignorant zeal , or for ambitious Ends , pretend to be Religion ; let us place it in that which is unquestionable , the imitation of the Divine Perfections , and let us ( as the Apostle exhorts ) put on , as the elect of God , bowels of mercy , kindness , meekness , long-suffering , and above all , let us put on Charity , which is the very bond of perfection . The great Perfection of the Divine Nature , or rather the very Essence of God is Love. So St. John speaks , God is love , and he that dwelleth in love , dwelleth in God , and God in him . And 't is very remarkable that in these very qualities of Charity , and Kindness , and Compassion , which we peculiarly call Humanity , we approach nearest to the Divinity it self , and that the contrary Dispositions do transform us into wild Beasts and Devils . And yet as severely as I speak against these Principles and Practices , I have an hearty pity and compassion for those who are under the power of so great a Delusion , and upon a pretence of being made the only true Christians in the world , are seduced from Humanity it self , and so far from being made good Christians by these Principles , that they are hardly left to be Men ; being blinded , and led by the blind , they fall into the ditch of the grossest and foulest Immoralities ; such as are plainly enough condemn'd by the light of Nature , if there were no Bible in the World. Not but that we Protestants have our Faults and our Follies too , and those ( God knows ) too many and too visible ; we possess more Truth , but there is little Peace among us ; and yet God is as well and as often in Scripture called the God of peace , as the God of truth . In this great Light and Liberty of the Reform'd Religion , we are apt to be wanton , and to quarrel and fall out ; we are full of Heats and Animosities , of Schisms and Divisions , and the way of peace we have not known . God grant that at last in this our day ( when it concerns us so much ) we may know the things that belong to our peace , before they be hid from our eyes . You see in what things the Practice of Religion mainly consists , in our likeness to God , and resemblance of him in Holiness and Goodness ; and without this we are utterly incapable of happiness : we cannot see God , unless we be like him . The Presence of God can administer no Pleasure , no Felicity to us , till we be changed into his Image ; till we come to this temper , to hate Sin , and delight in purity and holiness , we can have no delightful communion with the holy God ; till our Passions be subdued , and our Souls dispossest of those devilish and ungodlike Qualities of Hatred and Malice , of Revenge and Impatience , and till we be endued with the Spirit of universal Goodness and Charity , we are not fit company for our heavenly Father ; we are not qualified to dwell with God , who is love and dwells in love . So far as we are defective in these Divine Qualities and Perfections , so far we fall short of the temper of Happiness . There is a direct and eternal Opposition between the holy and good God , and the evil dispositions of wicked men , and till this Opposition be removed , it is impossible we should find any felicity in the enjoyment of God. Now the Nature of God is fixt and unchangeable , God cannot recede from his own Perfection , and therefore we must quit our sins : Thou canst not change God , therefore change thy self , and rather think of putting off thy corrupt Nature , which may be changed , than of altering the Divine Nature , with whom is no variableness nor shadow of turning . God condescended to take our Nature upon him , to make us capable of Happiness ; but if this will not do , he will not put off his own Nature to make us happy . SERMON III. The Happiness of God. 1 TIM . 1.11 . The Blessed God — The whole Verse runs thus , According to the glorious Gospel of the Blessed God , which was committed to my trust . SINCE all Men naturally desire happiness , and thirst after it ; methinks we should all desire to know what it is , and where it is to be found , and how it is to be attained by us , in that degree in which Creatures are capable of it . What Job says of Wisdom , may be said also of Happiness , God understandeth the way thereof , and he knoweth the place thereof . He only , who is perfectly possest of it himself , knows wherein it consists , and what are the true ingredients of it . So that to direct us in our search after happiness , the best way will be to Contemplate and Consider the Divine Nature , which is the perfect Pattern and Idea of Happiness , and the Original Spring and Fountain of all the Felicity that Creatures are capable of . And to that end , I have pitched upon these Words , wherein the Apostle attributes this Perfection of bessedness or happiness to God , The Blessed God. And tho' this be as Essential a part as any other of that Notion which Mankind have of God from the Light of Nature , yet I no where find in all the New Testament , this Attribute of Happiness given to God , but only twice in this Epistle . 'T is true indeed , the Title of Blessedness is frequently given both to God and Christ , but in another Sense , and in a quite different Notion : As Mark 14.61 . where the High-Priest asks our Saviour , Art thou the Christ , the Son of the Blessed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of him that is to be Celebrated and Praised ; and 2 Cor. 11.31 . The God and Father of our Lord Jesus Christ , who is blessed for evermore . So likewise , Rom. 1.25 . The Creator , blessed for evermore : Which likewise is said of Christ , Rom. 9.5 . Of whom Christ came , who is over all , God Blessed for evermore ; that is , for ever to be praised and celebrated . But in all these Texts the Greek Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which tho' we Translate Blessed , yet it is a quite different Notion from the Title of Blessedness which is given to God in the Text , where the Word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Blessed , or the Happy God ; and this Title is not any where in all the New Testament , ( that I know of ) given to God , but here in the Text , and Chap. 6. v. 15. where our Lord Jesus Christ ( who also is God ) is called the blessed and the only Potentate . And whether this Title of the Blessed , or the Happy God , be here in the Text given to God the Father , or to his Eternal Son , our Lord Jesus Christ ; is not so much material to my present purpose to enquire . For , suppose it be Christ who is here call'd the Blessed God ; this however is certain , that Blessedness or Happiness is a Title belonging to God , which is all that is necessary for a Foundation of my present Discourse . In speaking of this Argument , I shall do these three Things . I. Shew what we are to understand by the happiness of God , and what are the essential Ingredients of it . II. That this Title doth belong to God , and that the Divine Nature is perfectly blessed and happy . III. How far Creatures are capable of Happiness , and by what Ways and Means they may be made partakers of it : And shall then make some Inferences from my Discourse upon this Argument . I. I will consider what we are to understand by the blessedness or happiness of God , and what are the essential Ingredients of it . Now the Notion of happiness taken at its highest pitch ( as we must necessarily do when we apply it to God ) is no other than a fixt and immoveable state of Contentment and Satisfaction , of Pleasure and Delight , resulting from the secure possession , and enjoyment of all that is good and desirable , that is , of all Excellency and Perfection ; so that these following Ingredients must go to make up a perfect state of happiness . 1. Perfect Knowledge , to understand what it is that constitutes happiness , and to know when one is really possest of it . For as he is not happy , who is so only in Imagination or a Dream , without any real Foundation in the thing ; for he may be pleased with his Condition , and yet be far enough from being truly happy : So on the other hand , he that has all other necessary Ingredients of happiness , and only wants this , that he doth not think himself so , cannot be happy . For this we often see in the imperfect felicity of this World , that many Men who have all the Materials and Circumstances of a worldly happiness about them , yet by the unskilful management of the matter , and from a lightness and injudiciousness of Mind , not knowing when they are well , they make an hard shift , even when they are in as good Circumstances as it is almost possible for Men to be in this World , to be very discontented and miserable in their own Opinions . But God perfectly knows both what makes happiness , and that he is possest of it . 2. To perfect happiness is likewise requir'd a full Power to do whatever conduceth to happiness , and likewise to check and control whatever would be an hindrance and disturbance to it ; and therefore no Being is as happy as it can be , that is not All-sufficient , and hath not within its Power and Reach whatever is necessary to an happy Condition , and necessary to secure and continue that happiness against all Attempts and Accidents whatsoever . 3. There is Wisdom also requir'd to direct this Power , and manage it in such a manner , as it may effectually conduce to this end ; and this is very different from meer Power , abstractedly consider'd ; for one may have all the Materials of happiness , and yet want the Wisdom and Skill to put them so together , as to frame an happy Condition out of them ; and he is not happy , who doth not thoroughly understand the proper method and means of compassing and securing his own happiness . 4. Another most considerable and essential Ingredient of happiness is Goodness ; without which , as there can be no true Majesty and Greatness , so neither can there be any felicity or happiness . Now Goodness is a generous disposition of Mind to communicate and diffuse it self , by making others partakers of its happiness in such degrees as they are capable of it , and as Wisdom shall direct : For he is not so happy as he may be , who hath not the pleasure of making others so , and of seeing them put into an happy Condition by his means , which is the highest pleasure ( I had almost said pride , but I may truly say glory ) of a good and great Mind : For by such Communications of himself , an Immense and Allsufficient Being doth not lessen himself , or put any thing out of his Power , but doth rather enlarge and magnifie himself ; and does , as I may say , give great Ease and Delight to a full and fruitful Being , without the least diminution of his Power or Happiness . For the Cause and Original of all other Beings , can make nothing so independent upon it self , as not still to maintain his Interest in it , to have it always under his Power and Government ; and no Being can Rebel against his Maker , without extream hazard to himself . 5. Perfect happiness doth imply the exercise of all other Virtues , which are suitable to so perfect a Being , upon all proper and sitting occasions ; that is , that so perfect a Being do nothing that is contrary to , or unbecoming his Holiness and Righteousness , his Truth and Faithfulness , which are essential to a perfect Being , and for such a Being to act contrary to them in any case , would be to create disquiet and disturbance to it self : For this is a certain Rule , and never fails , that nothing can act contrary to its own Nature without reluctancy and displeasure , which in moral Agents is that which we call Guilt ; for Guilt is nothing else but the Trouble and Disquiet which ariseth in one's Mind , from the consciousness of having done something which is contrary to the perfective Principles of his Being , that is , something that doth not become him , and which , being what he is , he ought not to have done ; which we cannot imagine ever to befall so perfect and immutable a Being as God is . 6. Perfect happiness implies in it the settled and secure Possession of all those Excellencies and Perfections ; for if any of these were liable to fail , or be diminish'd , so much would be taken off from perfect and compleat Happiness . If the Deity were subject to any change , or impairment of his Condition , so that either his Knowledge , or Power , or Wisdom , or Goodness , or any other Perfection , could any ways decline or fall off , there would be a proportionable abatement of happiness . And from all these does result in the 7 th , and last place , Infinite Contentment and Satisfaction , Pleasure and Delight , which is the very Essence of happiness . 1. Infinite Contentment and Satisfaction in this Condition . And well may happiness be contented with it self ; that is , with such a Condition , that he that is possest of it , can neither desire it should be better , nor have any cause to fear it should be worse . 2. Pleasure and Delight , which is something more than Contentment : For one may be contented with an Affliction and painful Condition , in which he is far from taking any Pleasure and Delight . No affliction is joyous for the present , but grievous , as the Apostle speaks , Heb. 12. But there cannot be perfect happiness without Pleasure in our Condition . Full Pleasure is a certain mixture of Love and Joy , hard to be exprest in Words , but certainly known by inward Sense and Experience . And thus I have endeavour'd to describe to you , as well as I could , according to our imperfect Conceptions and Expressions of God , the happiness of the Divine Nature , and wherein it consists . I proceed to the II. Thing I proposed , which was to shew , that this Attribute of Perfection doth belong to God ; and that the Divine Nature is perfectly Blessed and Happy ; and this is so universal an acknowledgment of Natural Light , that it would be a very superfluous and impertinent Work , to trouble you with particular Citations of Heathen Authors to this purpose ; nothing being more frequent in them , than to call the Deity , beatissimam & perfectissimam naturam , the most happy and most perfect Being , and therefore happy , because Felicity doth naturally result from Perfection . It shall suffice to take notice of these Two things out of Heathen Writers , to my present purpose . 1. That they accounted happiness so essential to the Notion of a God , that this was one of the Ways which they took to find out what Properties were fit to attribute to God , and what not , to consider what things are consistent with happiness , or inconsistent with it ; and whatever did signifie happiness , and was a perfection consistent with it , they ascribed to God , as a suitable Property of the Divine Nature ; and whatever was otherwise , they remov'd it from God , as unfit to be said of Him. 2. Whatever differences there were among the Philosophers concerning the Perfections of the Divine Nature , they all agreed in the perfect felicity of it ; even Epicurus himself , who so boldly attempted to strip the Divine Nature of most of its Perfections , by denying that God either made or govern'd the World , whereby he took away at once his being the first Cause and Original of all things , and his Goodness likewise , and Wisdom , and Power , and Justice ; or , at least made all these useless , by taking away all occasion and opportunity for the exercise of them ; yet this Man does frequently own , and profess to believe the happiness of the Divine Nature ; and then out of an ignorant , and officious kindness to the Deity , and ( as he pretended ) for the security of his Felicity , did in effect take away his other Perfections ; he would by no means put God to the Trouble and Burden of making the World , or taking care of the Affairs of it , lest this should discompose the Deity , or be an interruption or disturbance of his Ease and Felicity . For thus Lucretius , the great Disciple of Epicurus , describes his Opinion of the Divine Nature , Omnis enim divûm , per se , natura necesse est , Immortali aevo summâ cum pace fruatur , Semota à nostris rebus , sejunctaque longè . Nam privata dolore omni , privata periclis , Ipsa suis pollens opibus , nihil indiga nostrî . Nec benè pro meritis capitur , nec tangitur irâ . That is , It is necessary that the Divine Nature should be Happy , and therefore altogether unconcern'd in our Affairs ; free from all grief and danger , sufficient for it self , and standing in need of no body , neither pleased with our Good Actions , nor provoked by our Faults . This was a very false Notion both of God and Happiness , to imagine that the Care of the World should be a pain and disturbance to Infinite Knowledge , and Power , and Goodness . But this is not now my business to consider ; that which is to my present purpose , is , That the happiness of the Divine Nature was Universally owned ; and that blessedness is so inseparable from the Notion of a Deity , that whoever professes to believe a God , must acknowledge him to be perfectly happy . As for the Testimony of Scripture , I have already told you , that there are but two Texts wherein this Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the happy or blessed , is given to God ; but by consequence the Scripture every where declares the happiness of the Divine Nature , viz. wherever it speaks of the Excellency and Perfection of his Being , of his Knowledge , and Power , and Wisdom , and Goodness , and Righteousness , and of the Eternity and Unchangeableness of these , and of the infinite Delight and Complacency which he takes in the Enjoyment of these perfections . I shall now proceed to the III. And last thing , which I proposed to consider , viz. How far Creatures are capable of happiness , and by what ways and means they may be made partakers of it . They are not capable of absolute and perfect happiness , because that results from infinite perfection , which is no where to be found but in God : It remains then that Creatures are only capable of being happy in a finite and limited degree , by the resemblance of God , and by the enjoyment of him ; by being like to him , and by our likeness to him , being qualified for his favour , and for the enjoyment of him . As we are Creatures of a finite Power , and limited Understandings , and a mutable Nature , we do necessarily want many of those perfections , which are the Cause and Ingredients of a perfect happiness . We are far from being sufficient for our own happiness ; we are neither so of our selves , nor can we make our selves so by our own Power ; for neither are we wise enough for our own direction , nor good enough for our own satisfaction . All the happiness that we are capable of is , by communication from him , who is the Original and Fountain of it ; by our being made partakers of the Divine Nature , ( as St. Peter speaks ) by our resemblance of God in those perfections which are the most essential Ingredients of happiness , his Goodness , and Righteousness , and Truth , and Holiness ; these do immediately qualifie us for the Favour and Friendship of Almighty God , and for the blessed sight and enjoyment of him ; and the Favour of God , and the Light of his Countenance lifted up upon us , and his Friendship and Good-Will to us , supplies all the defects of Power and Wisdom in us : For God being our Friend , we have an Interest in all his Perfections , and a Security , that as occasion requires , they will all be employ'd for our benefit and advantage ; so that tho' we are weak in our selves , we are strong in the Lord , and in the power of his might , and are able to do all things through him strengthning us ; and tho' we want Wisdom , we may have free recourse to the Fountain of it , and ask it of God , who gives to all liberally , and upbraideth not . And it is next to having these perfections in our selves , to know where to have them for asking , whenever we stand in need of them , so far as is necessary to our happiness . So that tho' our happiness depend upon another , yet if we be careful to qualifie our selves for it , ( and God is always ready to assist us by his Grace to this purpose ) it is really and in effect in our own power ; and we are every whit as safe and happy in God's care and protection of us , as if we were sufficient for our selves . However this is the highest happiness that the Condition of a Creature is capable of , to have all our defects supply'd in so liberal a manner by the Bounty of another , and to have a free recourse to the Fountain of Happiness , and at last to be admitted to the Blessed sight and enjoyment of Him , in whose presence is fulness of Joy , and at whose right hand are Pleasures for evermore . I have done with the Three Things I proposed to speak to . But to what purpose , may some say , is this long Description and Discourse of happiness ? How are we the Wiser and the Better for it ? I Answer ; very much , in several respects . 1. This plainly shews us , That Atheism is a very melancholy and mischievous thing ; it would take away the Fountain of happiness , and the only perfect Pattern of it ; it endeavours at once to extinguish the Being of God , and all the Life and Comfort of Mankind , so that we could neither form any Idea of happiness , or be in any possibility of attaining it . For it is plain , we are not sufficient for it of our selves ; and if there be not a God , there is nothing that can make us so ? God is the true light of the World , and a thousand times more necessary to the comfort and happiness of Mankind , than the Sun it self , which is but a dark Shadow of that infinitely more bright and glorious Being ; the happy and only Potentate ( as the Apostle describes him in the latter end of this Epistle ) who only hath immortality , dwelling in that light which no man can approach unto , whom no man hath seen , nor can see , meaning in this mortal state . So that the greatest Enemies , and most injurious of all others to Mankind , are those who would banish the Belief of a God out of the World ; because this is to lay the Ax to the root of the Tree , and at one blow to cut off all Hopes of happiness from Mankind . So that he is a Fool indeed , that says in his heart there is no God ; that is , that wisheth there were none ; because it is not possible for a Man to wish worse to himself , and more effectually to destroy his own happiness . 2. If the Divine Nature be so infinitely and compleatly happy , this is a very great confirmation of our Faith and Hope concerning the happiness of another Life , which the Scripture describes to us , by the Sight and Enjoyment of God. As we are Creatures , we are not capable of the happiness that is absolutely and infinitely perfect , because our Nature is but finite , and limited ; but the blessed God who is infinitely happy himself , can also make us happy according to our finite Measure and Capacity . For , as he that is the First and Original Being , can communicate Being to other things , so He that is the Fountain of Happiness , can derive and convey happiness to his Creatures . And we shall the more easily believe this , when we consider that Goodness , as it is the prime Perfection , so is it likewise the chief felicity of the Divine Nature . It is his Glory and Delight to communicate himself , and shed abroad his goodness ; and the highest expression of the Divine Goodness , is to communicate happiness to his Creatures , and to be willing that they should share and partake with him in it . Base and Envious Natures are narrow and contracted , and love to confine their Enjoyments and good Things to themselves , and are loth that others should take part with them ; but the most Noble and most Generous Minds are most free and enlarged , and cannot be happy themselves unless they find or make others so . This is the highest pitch of Goodness , and consequently the highest Contentment , and the supream delight of the Divine Nature . Now it is natural to every Being , to be most frequent and abundant in those Acts in which it finds the greatest Pleasure ; to be good , and to do good is the supream Felicity of God himself ; therefore we may easily believe , that he is very ready and forward to make us happy , by all the ways that are agreeable to his Wisdom and Righteousness ; and that He is also willing to make us abundantly so , and to advance us to the highest degree of Felicity , of which our Nature is capable , if we do not render our selves incapable of such a Blessing , by an obstinate refusal of it , and utter indisposition for it . This , I say , is very credible , because the happiness of God himself consists in that propension and disposition of Nature , which tends to make others happy . And if there can be any accession to that which is infinite , God himself finds a new Pleasure and Felicity in the communication of his goodness to his Creatures , and therefore is represented in Scripture , as glad of the Conversion of a sinner , because the sinner hereby becomes capable of the happiness which God design'd for his Creatures , and is always ready to confer upon them , whenever they are qualified for it , and he can , with the Honour of his other Perfections , bestow it upon them . There are Two things which raise our Hopes and expectation of Good from any Person ; if he be Able and Willing to bestow upon us what we hope for from him . Now if any one can confer Happiness upon us , it is He who is infinitely possest of it , and hath all the Treasures of it in himself ; and that God only is ; who , as he is able , so is willing to make us happy , if we be qualified for it ; and it is no impairing of his happiness to make others happy ; for even that Goodness which inclines him to communicate happiness to others , is a great part of his own Felicity ; so that , as our Saviour argues , because I live , you shall live also ; we may reason in like manner , that because God is happy , we shall be happy also , if we do but sincerely desire and endeavour to qualifie our selves for it . The Goodness of God does strongly incline him to desire our happiness , and makes him willing and ready to bestow it upon us , when ever we are capable to receive it . So that the Goodness of God is the great Foundation of all our Hopes , and the firmest ground of our assurance of a Blessed Immortality . It is the happiness of the Divine Nature to communicate himself ; and the communications of God's Goodness to us are the cause of our happiness ; and therefore , both for our Example and Encouragement , the Goodness of God ought always to be represented to the greatest Advantage , and we should endeavour to possess our Minds with a firm Belief and Perswasion of it , and to remove from the Divine Nature ( which we all acknowledge to have infinitely more goodness than is to be found in any of the Sons of Men ) whatever we would not attribute to a good Man , and to vindicate God from all suspicion of Envy and Ill-will , of Cruelty and Arbitrary dealing with his Creatures . And I cannot apprehend why Men should be averse from these so agreeable and delightful apprehensions of God ; or how it should be any Man's Interest to lessen the Goodness of God ; for most certainly the better God is in himself , the better and happier it will be for us all , if it be not our own fault . 3. From what hath been said concerning the happiness of the Divine Nature , we may learn wherein our happiness must consist , namely , in the Image and in the Favour of God ; in the Favour of God as the Cause of of our happiness ; and in the Image of God , as a necessary inward disposition and qualification for it . Unless God love us , we cannot be happy , for miserable are they whom he hates ; for God to say of any Man , that his Soul hath no pleasure in him , imports as great Misery , and as dreadful a Curse as can be imagin'd , and his Soul can have no pleasure in a bad Man ; for he loveth Righteousness and hateth Iniquity , he is not a God that hath pleasure in Wickedness , neither shall Evil dwell with him ; the Wicked shall not stand in his sight ; he hateth all the workers of Iniquity . Nay , if we could suppose that he could love and take pleasure in any Person that is unlike to him ( which is impossible ) yet that Person could not be happy , because he would want that inward Frame and Disposition of Mind , which is necessary to happiness . For the very same Causes and Ingredients which make up the happiness of God , must in an inferior degree be found in us , otherwise we cannot be happy ; no , tho' a Man were in Heaven , if he be still a bad Man , Coelum , non animum mutavit , he hath only changed the Climate , and is gone into another Countrey , but he bears himself still about him , and his Mind is not changed , which would signifie a thousand times more to his happiness , than any Place or outward Circumstance whatsoever . A bad Man , wheresoever he goes , hath a Root of Gall and Bitterness within him , and is miserable from himself ; he hath a Fiend in his own Breast , and the Fuel of Hell in a guilty Conscience . For there is a certain Temper and Disposition of Mind , that is necessary and essential to happiness , and that is holiness and goodness , which is the Nature of God ; and so much as any Person departs from this Temper , so far he removes himself , and runs away from happiness : And as Sin is a departure from God , so the Punishment of it is likewise exprest by departing from him ; Depart from me ye Cursed ; depart from me all ye that work Iniquity , I know you not . And this is one great part of the Misery of those degenerate and accursed Spirits , the Devils , who are for ever banish'd from the Presence of God , that they are of a Temper quite contrary to God , Wicked and Impure , Envious and Malicious , Mischievous and Cruel ; and such a Temper is naturally a torment and disquiet to it self . And here the Foundation of Hell is laid in the evil disposition of our Minds ; and 'till this be cur'd , and set right , it is as impossible for any of us to be happy , as it is for a Limb that is out of joint to be at ease . And the external presence of God , and a local Heaven ( if we could imagine such a Person to be admitted into it , and see all the Glories of that place , and the Pleasures and Delights of that state ) all this , I say , would signifie no more to make a bad Man happy , than heaps of Gold and Diamonds , and Consorts of the most delicious Musick , and a well-spread Table , and a rich and costly Bed would contribute to a Man's Ease in the paroxysme of a Fever , or in a violent fit of the Stone ; because the Man hath that within which torments him , and 'till that be removed , he cannot possibly be at ease . The Man's Spirit is out of order , and off the Hinges , and tost from its Centre , and 'till that be set right , and restor'd to its proper place and state by Goodness and Holiness , the Ma● will be perpetually restless , and cannot possibly have any Ease or Peace in his Mind : For how can there be Peace , how can there be happiness to him , who is of a Temper directly opposite to it ? The wicked , saith the Prophet , Isa . 57.20 , 21. is like the troubled Sea when it cannot rest , whose waters cast up mire and dirt . So long as there is impurity in our Hearts , and Guilt upon our Consciences , they will be restlesly working ; there is no peace saith my God to the wicked . The Hebrew Word which we translate Peace , signifies all kind of happiness ; there can be no felicity to a bad Man. The consideration whereof should put us upon the most serious and earnest endeavours to be like God , that we may be capable of his Favour , and partakers of his Felicity . The Divine Nature is the only perfect Idea of happiness , and nothing but our conformity to it can make us happy . I have been so long upon this Argument , on purpose to convince Men of the Necessity of Holiness and Goodness , and all other Virtues , to our present and future happiness . They understand not the nature of happiness , who hope for it , or imagin they can attain it in any other way . The Author and the Fountain of happiness , he that made us , and alone can make us happy , cannot make us so in any other way , than by planting in us such a disposition of Mind , as is in Truth a participation of the Divine Nature , and by endowing us with such Qualities as are the necessary Materials and Ingredients of happiness . There is no way to partake of the Felicity of God blessed for ever , but by becoming Holy and Righteous , Good and Merciful as he is . All Men naturally desire happiness , and seek after it , and are as they think travelling towards it , but generally they mistake their way . Many are eager in the pursuit of the Things of this World , and greedily catch at Pleasures and Riches and Honour , as if these could make them happy ; but when they come to embrace them , they find that they are but Clouds and Shadows , and that there is no real and substantial felicity in them . Many say , who will shew us any good ? meaning the good things of this World , Corn , and Wine , and Oil ; But wouldst thou be happy indeed ? endeavour to be like the Pattern of happiness , and the Fountain of it ; Address thy self to him in the Prayer of the Psalmist , Lord lift thou up upon me the light of thy Countenance , and that shall put more joy and gladness into my heart , than the Men of the World can have , when their Corn and their Wine increaseth . Many say , lo here , and lo there ! That happiness is in a great Place , or in a plentiful Estate , or in the enjoyment of sensual Pleasures and Delights ; but believe them not ; happiness is something that is nearer and more intimate to us , than any of the Things of this World ; it is within thee , in thine heart , and in the very inward frame and disposition of thy mind . In a Word , if ever we would be happy , we must be like the Blessed God , we must be holy , and merciful , and good , and just , as he is , and then we are secure of his Favour ; for the righteous Lord loveth righteousness , and his countenance will behold the upright . Then we shall be qualified for the enjoyment of him , and take pleasure in communion with him , because we shall be like him . For the surest foundation of Love and Friendship is a similitude of Temper and Disposition ; every thing naturally affects its own likeness , and moves towards it , and greedily catcheth at it , and gladly runs into the Embraces of it . God and Man must be like one another , before they can take pleasure in one another : If we be unlike to God , it is in the nature of the thing impossible that we should be happy in one another , and therefore there must be a change either in God or us , to bring about this likeness . The Nature of God is inflexible , fixt , and unchangeable ; therefore change thy self Sinner , and endeavour to be like God ; for since he cannot depart from his Holiness , and Purity , thou must leave thy Sins , and be holy as he is holy , if ever thou hopest to be happy , as he is : Every Man that hath this Hope in him , must purifie himself , even as he is pure . Now to this happy and only Potentate , King of Kings , and Lord of Lords , who only hath Immortality , and dwelleth in that Light which no Man can approach unto , whom no Man hath seen , nor can see ; To him be Honour , and Power everlasting . Amen . SERMON IV. The Unchangeableness of God. JAMES I. 17 . With whom is no variableness , nor shadow of turning . The whole Period runs thus , Do not err , my beloved Brethren , every good Gift , and every perfect Gift is from above , and cometh down from the Father of Lights , with whom is no variableness , nor shadow of turning . THE connexion and dependance of these Words upon the former is briefly this ; the Apostle had asserted before , that God is not the Author of Sin and Evil , v. 13 , 14. Let no Man say when he is tempted , I am tempted of God , for God is untemptable by evil , neither tempteth he any Man : but every Man is tempted , when he is drawn aside of his own lust , and enticed ; and here in the Text he asserts , that God is the Fountain and Author of all Good ; do not err , my beloved Brethren ; as if he had said , do not mistake me , tho' Sin and Evil be not from God , but from our selves , and our own corrupt hearts ; yet all good is from God , and not from our selves : tho' we be the Authors of the sins we commit ; yet we are not so of the good that we do , that is from God ; every good Gift , and every perfect Gift is from above , and cometh down from the Father of lights . Sin which is nothing but Evil and Imperfection , is not from God , but wholly from our selves ; but whatever is good and perfect , is not from our selves , but from God ; we are neither inclined to that which is good , nor are able of our selves to perform it ; both the inclination and the power are from God , who is the Fountain of goodness and perfection , and can never be otherwise , and can never change nor cease to be so , for with him is no variableness nor shadow of turning . Every good Gift , and every perfect Gift ; all that goodness , and all those degrees of perfection , which are in the Creatures , in the highest Angels or Saints , in the best of the Sons of Men , whatever there is of Excellency and Perfection , of Goodness or Happiness in any of them , is from above , that is from Heaven , it is the gift of God , and cometh down from that perfect good and glorious Being , whom the Apostle here calls the Father of Lights , in allusion to the Sun , which is a kind of universal Benefactor to the World , and liberally dispenseth his Light and Heat and Influence upon all things here below : but then there is this difference , the Sun changeth its habitudes and positions in reference to us , and varies its Shadows , it riseth and sets , comes nearer to us , and goes farther from us ; but it is otherwise with this intellectual and immaterial Sun , the Father of Lights , with whom there is no variableness nor shadow of turning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are all astronomical words ; the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the various habitudes and positions wherein the Sun appears to us every Day , at its rising , in the Meridian , and when it sets ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which belongs not to the daily , but to the yearly course of the Sun , which is nearer to us , or farther from us , as he approacheth nearer towards the Northern or Southern Tropicks ; and hence it is that it casts several shadows to People in several Countries ; and agreeably to this , the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , casting of shadows , being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies the variation of the shadows according to the Course and Motion of the Sun. But God is an Eternal Spring of Light , which never riseth or sets , which hath no mixture of shadow nor darkness , hath no changes nor variations , but is always the same free and liberal dispenser of good things to his Creatures ; the Father of Lights , with whom is no variableness nor shadow of turning ; which Words signifie the immutable perfection and goodness of the Divine Nature , which shall ( by Gods assistance ) be the subject of my present Discourse ; In which I shall proceed in this Method . First , I shall briefly explain what is meant by the immutability , or unchangeableness , of the Divine Nature . Secondly , I shall shew that this is a perfection essential to God , to be immutably what he is , that is good and perfect . Thirdly , I shall answer an Objection which lies against it , from the mention so often made in Scripture of God's repenting himself . And Fourthly , Apply the Consideration of it to our selves . I. For the Explication of it . By the immutability of God , we mean that he always is , and was , and to all Eternity will be the same , that he undergoes no changes either of his Essence and Being , or of his Properties and Perfections . In reference to the unchangeableness of his being , he is said to be eternal , incorruptible , and only to have immortality . In reference to his perfections , he is always the same infinitely Wise , and Good , and Powerful , and Holy , and just Being ; from whence it follows , that he is Constant and Immutable in all his Decrees and Counsels , his Purposes and Promises . We are uncertain and mutable in in our very Nature and Beings , and in all those Qualities and Perfections which belong to us , in all our Purposes , Resolutions and Actions ; we are continually growing or decreasing in this or that quality , and do frequently change from one extream to another , from that which is more perfect to the contrary , now knowing , and then ignorant , somtimes wise , and oftner foolish , stronger and weaker , better or worse , as it happens , and as we order our selves , continually waxing or waining in our Knowledge , and Wisdom , and Goodness , and Power ; we frequently change our Minds , and alter our Purposes , and break our Promises , and contradict our firmest and most serious Resolutions , and speak a thing and do it not , say it and do not bring it to pass ; but God is everlastingly the same in all his Perfections , constant to his Intentions , steady to his Purpose , immutably fixt and persevering in all his Decrees and Resolutions . I proceed to the II. Thing I proposed , namely , To shew that this Perfection is essential to God , to be unchangeably what he is . And this I shall endeavour to make manifest both from Natural Reason , and from the Divine Revelation of the Holy Scriptures . 1. From the Dictates of natural Reason , which tells us , that nothing Argues greater weakness and imperfection than Inconstancy and Change. This is the great Vanity of all Creatures , that they are uncertain , and do not long continue in one state ; this is the vanity of the World in general , that the fashion of it passeth away ; and of Man in particular , that he is liable to so many natural changes , by Age , and Diseases , and Death , for which Reason he is said by the Psalmist , to be in his best estate altogether vanity ; and that he is liable to so many moral changes , to be deluded and deceived in his Understanding , and to alter his Opinion so often , to be so fickle in his Will , and to change so often his Purposes and Resolutions , according to the alteration or appearance of things . We attribute Change and Inconstancy to Persons of the weakest Age and Understanding , as Children , who are liable to be tost to and fro , and carried about with every wind , as the Apostle speaks , Eph. 4.14 . Now if the Divine Nature were subject to change , this would cast an universal Cloud upon all the Divine Perfections , and obscure all other Excellencies , and make them like the flower of the field , which , how gay and glorious soever , is fading and perishing ; and the greater the Divine Perfections are , the greater Imperfection would mutability be ; for as the corruption of the best things is the worst , so the better any thing is , so much the worse it would be to have it liable to Corruption and Change. And as mutability in God would darken all his other Perfections , so would it take away the Foundation and comfort of all Religion ; the ground of our Faith , and Hope , and Fear , of our Love and Esteem of God would be quite taken away . We could have no great Honour or Esteem for a Being that is fickle and inconstant ; if his Power and Justice were uncertain , his Threatings would in a great measure lose their awe and force ; if his Truth and Faithfulness could fail , no Promises and Declarations , how gracious soever , would be any security or firm ground of Trust and Confidence . And this Reasoning is not the result of Divine Revelation , but clearly founded in the natural Notions and Suggestions of our Minds , as will appear by citing one or two Testimonies to this burpose , of those who had no other Guide but Natural Light. Plato in his Phoedo enquires , Whether the most perfect ( that is God ) be always the same , or sometimes thus , and sometimes otherwise , that is ( saith he ) whether that which is Equality and Goodness and Bounty it self , receives any the least Change at any time , and be not Constant and Uniform , and of it self always the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is never in any wise upon , any account , subject to any Change or Alteration whatsoever ? To which he answers , That it is necessary that he should be the same and always alike . And lib. 2. de Repub. where he lays down the Fundamental Laws and Constitutitions of Religion , he mentions these two ( which one would almost think he borrow'd from St. James , but that he lived so long before him ) viz. First , That God is the Cause of all good , and and in no wise of any evil ; answerably to what our Apostle here asserts , that God cannot be tempted with evil , neither tempteth he any Man : but that every good and perfect gift is from him . Secondly , That God doth not deceive us , by making various Representations of himself to us , sometimes in one form , and sometimes in another ; for he is unchangeable and always the same , and cannot , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pass out of his own Idea , or be any other than what he is ; which he further confirms by this excellent Reasoning , That which is the best and most perfect Being is not liable to any Alteration ; but such a Being is God , and therefore he cannot be changed by any thing that is weaker and less perfect than himself , and he cannot will to change himself ; for if he should , it must either be for the better or for the worse ; it cannot be for the better , for being already possest of all Perfection , there can be no accession of any to him by any change ; and certainly there is no Wise Being , as God is , that will change for the worse , and therefore he concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That being the goodliest and best Being that is possible , he always continues simply the same . Seneca likewise speaking of the immutability of God's Counsels ( l. 6. de Benef. ) Statuerunt ( says he ) quae non mutarent , neque unquam primi consilii Deos poenitet , The Gods make unchangeable decrees , and never repent them of their first counsel . 2. This will yet more clearly appear from the Divine Revelation of the Holy Scriptures , which tell us that God is unchangeable in his Nature and in his Perfections , in all his Decrees and Purposes and Promises . In his essence and being , Exod. 3.14 . I am that I am , this is his Name , whereby he made known himself to the comfort of his People , and to the terrour of the Egyptians their Oppressors . Psal . 90.2 . From everlasting to everlasting thou art God. Psal . 102.27 . Thou art the same , and thy years fail not . Mat. 3.6 . I am the Lord and change not . Hence it is that the Title of the living God is so frequently attributed to him ; and he swears by this , as denoting not only his eternity , but his unchangeableness ; As I live , saith the Lord. Hither likewise we may refer those Texts where he is call'd the incorruptible God , Rom. 1.23 ; The immortal King , 1 Tim. 1.17 ; and is said only to have immortality , 1 Tim. 1.16 . And he is immutable likewise in his perfections ; hence it is so often said in the Psalms , that his goodness and his mercy endure for ever ; his righteousness likewise is said to endure for ever . Psal . 111.3 . and Psal . 36.6 ; To be like the great Mountains , not only visible and conspicuous , but firm and immoveable ; and the same likewise is said of his truth and faithfulness , Psal . 117.2 . His truth endureth for ever ; and of his power Esa· 26.4 . In the Lord Jehovah is everlasting strength . And so likewise in his Decrees and Purposes and Promises , Psal . 33.11 . The counsel of the Lord standeth for ever , and the thoughts of his heart to all generations ; Esa . 14.24 . Surely as I have thought , so shall it come to pass , and as I have purposed , so shall it stand . Numb . 23.19 . God is not a Man that he should lie , or as the Son of Man that he should repent ; hath he spoken , and shall not he do it ? hath he said it , and shall not he bring it to pass ? If he hath made any promise , or entred into any Covenant with us , it is firm and immutable , Psal . 89.33 . He will not suffer his faithfulness to fail , his covenant will he not break , nor alter the thing that is gone out of his lips . His Covenant and his Promise are in themselves immutable ; but for our further assurance , God hath given us his Oath , the highest sign of Immutability ; so the Apostle to the Hebrews tells us , chap. 6.18 . That by two immutable things , ( viz his Promise and his Oath ) in which it is impossible for God to lie , we might have strong consolation , who are fled for refuge to the hope which is set before us . I proceed to the III. Thing I proposed , which is to answer an Objection , which may seem to lie against what hath been said , from the mention so often made in Scripture of God's repenting himself ; as Gen. 6.6 . where it is said that it repented God that he had made Man ; 1 Sam. 15.11 . That he repented that he had made Saul King ; and 2 Sam. 24.16 . When the Angel had stretched out his hand over Jerusalem to destroy it , it is said that the Lord repented him of the evil ; and Psal . 135.14 . the Lord saith there that he will repent himself concerning his servants . To all which I answer , That this expression of God's repenting we are to understand ( as many others in Scripture ) after the manner of Men , and as spoken by way of Condescention and Accommodation to our Weakness and Capacity , and not as casting any imputation of Mutability and Inconstancy upon God , as if out of levity or for want of foresight , he did alter his Mind ; but when God is said to repent that he made Man , or that he made Saul King , the change was not in him , but them ; and it signifies not that God was absolutely deceived in his expectation , but that things had fallen out contrary to all reasonable Expectation ; and therefore the Scripture cloaths God with the Humane Passion of repenting and grieving for what he had done , as Men use to do when they are greatly disappointed and fall short of their Expectation . And as for the other instances , wherein God is said to repent him of evils threatned , the expression only signifies thus much , that God doth not execute that which seemed to us to have been his peremptory purpose and resolution , that is , he is pleased to do otherwise than his threatning seemed openly to express , because of some tacit Condition implyed in it , which he did not think fit to acquaint us with . And this doth not at all derogate from the constancy and immutability of God ; for when God did threaten , he spake what he did really purpose and intend , if something did not intervene to prevent the Judgment threatned , upon which he was resolved at that time when he threatned , to be taken off and to stay his Hand ; and in thus doing , God doth not mutare consilium sed sententiam ; He doth not change his inward Counsel and Purpose , but takes off the sentence , which was past with reserved conditions and unknown to us , on purpose to urge us the more effectually to Repentance . And that God usually reserves such Conditions , not only in his Threatnings , but sometimes also in his Promises , appears from that remarkable Text , Jer. 18.7 , 8 , 9 , 10. At what instant I shall speak concerning a nation , and concerning a kingdom , to pluck up , and to pull down , and to destroy it ; if that nation , against whom I have pronounced , turn from the evil , I will repent of the evil that I thought to do unto them : at what instant I shall speak concerning a nation , and concerning a kingdom , to build and to plant it ; if it do evil in my sight , that it obey not my voice , then I will repent of the good wherewith I said I would benefit them . And from this very Consideration the same Prophet encourageth the People to repenpentance , Jer. 26.13 . Therefore now amend your ways and your doings , and obey the voice of the Lord your God , and the Lord will repent him of the evil he hath pronounced against you . And we have a famous instance of this in the case of Niniveh , the destruction whereof within forty days after , God had openly proclaimed by his Prophet ; yet he stops the Execution of the Sentence upon their Repentance , Jonah 3.10 . The Men of Niniveh turned from their evil ways , and the Lord repented of the evil he said he would do unto them , and he did it not . All that now remains is to apply this Doctrine of the immutability of the Divine Nature to our selves ; and the Consideration of it may serve to several good Purposes , both in reference to bad and good Men. First , In regard to sinners and wicked Men. And , 1 st . The unchangeableness of God is matter of great terrour to wicked Men. Let but the sinner consider what God is , and the consideration of his unchangeable nature must need terrifie him ; He is a holy God , and of purer eyes than to behold iniquity , Hab. 1.12 . He is not a God that hath pleasure in wickedness , neither shall evil dwell with him , the foolish shall not stand in his sight , he hateth all the workers of iniquity , Psal . 5.4 , 5. He is likewise a just God , and will by no means clear the guilty , nor let sin go unpunisht , Exod. 34.7 . He is also omnipotent , and able to execute the vengeance threatned against Sinners . Who knoweth the power of thine anger ? Psal . 90.11 . Thou even thou art to be feared , and who may stand in thy sight when once thou art angry . Psal . 76.7 . Strong is the Lord God who judgeth . Rev. 18.8 . And which gives a sad accent to all this , he that is thus holy and just and powerful , continues for ever the same , and will never alter or put off any of these Properties , will never cease to hate iniquity , and to be an implacable Enemy to all impenitent Sinners ; and is it not a fearful thing to fall into the hands of this holy and just and omnipotent God who lives for ever , and can punish for ever ? Let all obstinate Sinners hear this and tremble ; you cannot be more obstinately bent to continue in your wicked ways , than God is peremptorily resolved to make you miserable . If you be determined upon a sinful course ; God is also determined how he will deal with you , that he will not spare , but that his anger and jealousie shall smoke against you , and that all the curses that are written in his book shall light upon you , and that he will blot out your name from under Heaven ; he hath sworn in his wrath , that unbelieving and impenitent Sinners shall not enter into his rest ; and for the greater assurance of the thing , and that we may not think , that there is any condition implyed in these Threatnings , he hath confirmed them by an Oath , that by this immutable sign , in which it is impossible for God to lie , Sinners might have strong terrours , and not be able to fly to any in hopes of refuge . 2 ly . The consideration of Gods unchangeableness , should likewise be a very powerful Argument to urge Sinners to Repententance . If they will but leave their sins and turn to him , they will find him ready to receive them upon their Repentance and Submission ; for he is a God gracious and merciful , slow to anger and ready to forgive , he is unchangeably good , and his mercy endureth for ever : but if they will not come in , and submit to these Terms , there is nothing before them but Ruin and Destruction , nothing then remains but a fearful looking for of judgment , and fiery indignation to consume them . God hath declared to us the terms of our Pardon and Peace , and if we will not come up to them , he is at a point , he cannot change his Nature , nor will he alter the terms of his Covenant ; there is a perfect and eternal opposition between the Holy Nature of God , and an impenitent sinner ; and 't is impossible such an one should be Happy , till this opposition be remov'd ; and to do that , there are but two ways imaginable , by changing God or by changing our selves ; the Nature of God is fixt and unalterable ; God cannot recede from his own pure Nature ; therefore we must depart from our sinful and corrupt Nature : God cannot quit his Holiness ; therefore we must leave our Sins : we can have no hope to change God ; therefore we must change our selves . Rectifie Sinner thine own corrupt Nature , and renounce thy lusts , do not venture upon Impossibilities , rather think of altering thy sinful nature , which may be changed , than of altering the Divine Nature , which is essentially immutable , with whom is no variableness nor shadow of turning . God hath once condescended so far , as to take our nature upon him , to make us capable of Happiness ; but if this will not do , he can go no lower , he will not , he cannot put off his own nature to make us Happy . Secondly , In reference to Good Men , the consideration of Gods unchangeableness is matter of great Consolation to them , in all the changes and vicissitudes of the World ; their main comfort and hope is built upon a Rock , the rock of ages , as the expression is in the Prophet Isaiah 26.4 . it relies upon the unchangeable goodness and faithfulness of God , all whose promises are Yea and Amen truth and certainty . All other Support , and Hopes may fail us : but God will not suffer his faithfulness to fail , his covenant will he not break , nor alter the thing which is gone out of his lips , as the Psalmist assures us , Psal . 89.33 . Men may break their Word , and be less than their Promises : but God is faithful , who hath promised to give grace and glory , and to withhold no good thing from them that walk uprightly ; he is not as Man , that he should lie , or as the Son of Man that he should repent ; hath he spoken and shall he not do it ? hath he said it , and shall not he bring it to pass ? If there be any thing that hath the appearance of a change in God , it is usually on the merciful side , as when he stops the execution of his threatnings upon the repentance of a sinful Nation ; as in that remarkable Text which I mention'd before , Jer. 18.7 , 8. At what instant I shall speak concerning a nation , and concerning a kingdom , to pluck up , and to pull down , and to destroy it , if that nation against whom I have pronounced , turn from their evil , I will repent of the evil that I thought to do unto them ; and so likewise when his faithful People and Servants are in great Distress , and there is no visible help and means of relief , in this case likewise God is said to repent and to appear for their rescue , Deut. 32.36 . The Lord shall judge his people , and repent himself for his servants , when he seeth that their power is gone . Thus we should comfort our selves in the greatest extremities , with the consideration of the immutable goodness and faithfulness of God. The things of the World are Mutable , and the Men of the World ; even those things which seem most constant , as the Heavens ; and to be setled upon the surest Foundations , as the Earth ; yet these shall be changed , Psal . 102.25 , 26 , 27. Of old hast thou laid the foundations of the Earth , and the Heavens are the work of thy hands , they shall perish , but thou shalt endure , all of them shall wax old like a garment , as a vesture shall thou change them , and they shalt be changed , but thou art the same , and thy years shall have no end ; from whence the Psalmist infers this comfort to the Church and People of God , v. 28 , The Children of thy Servants shall continue , and their seed shall be establisht before thee . Nothing that is mutable can be a solid Foundation of Comfort and Confidence . Men are inconstant , and Riches are uncertain , and all other things which Men commonly trust to , and therefore the Apostle chargeth them that are Rich in this World , not to trust in uncertain Riches , but in the living God. He only that lives for ever is a firm Foundation of Hope and Confidence . When God would comfort the Israelites in Egypt under their great Oppression , he bids Moses only to declare to them his immutability , Exod. 3.14 . Say unto them , I am that I am , hath sent me unto you ; and this is the great comfort of Christians , that he who is the same Saviour , and their hope , is the same yesterday , to day , and for ever ; he that was , and that is , and that is to come , in all durations the same . We are continually changing , and are not the same we were ; some of us were Young and now are Old ; once perhaps flourisht in great Prosperity , but now are Poor and Needy ; were once Strong and Healthful , but now Sickly and Weak ; it should comfort us in all these Changes , that God is still the same , and he alone is instead of all other Comforts and Supports , when all other things fail , we may rejoyce in the Lord , and joy in the God of our Salvation . Youth , and Health , and Riches , and Friends , may forsake us ; but God hath promised , that he will never leave us nor forsake us ; that he will not leave us when we are old , nor forsake us when our strength faileth , when our strength fails , and our heart fails , then is he the strength of our hearts , and our portion for ever ; and when our great change shall come , and the terrors of Death shall take hold of us , we have still the same Comfort , the Lord liveth , and blessed be the God of our Salvation . In a word , the Consideration of God's immutability should keep us fixt and unmoved in all the Changes and Accidents of this World , and not apt to be startled and surprized at them , according to that of the Psalmist , he shall not be afraid of evil tidings , because his heart is fixed , trusting in God. This should make us constant to him and his truth , stedfast and unmoveable and always abounding in the work of the Lord , for as much as we know , that our labour shall not be in vain in the Lord ; it should make us hold fast the profession of our faith without wavering , in full assurance , that God will be as good to us as his word , and in a firm hope and perswasion of that Eternal Life , which God that cannot lie hath promised . SERMON V. The Knowledge of God 1 SAM . 2.3 . The Lord is a God of Knowledge . I Come now to speak of those Properties and Perfections which relate to the Divine Understanding , and Will , and Manner , and Power of acting . Knowledge considers things absolutely , and in themselves ; Wisdom considers the respects and relations of things one to another , and under the Notion of Means and Ends. The Knowledge of God is a perfect comprehension of the Nature of all things , with all their Powers , and Qualities , and Circumstances ; the Wisdom of God is a perfect Comprehension of the Respects and Relations of things one to another ; of their Harmony and Opposition ; of their fitness and unfitness to such and such Ends. The Knowledge of God only implies his bare Understanding of Things ; but his Wisdom implies the Skill of ordering and disposing things to the best Ends and Purposes , to make every thing , and to govern and administer all things in Number , Weight , and Measure . I shall , at present speak of the first of these , the Knowledge of God , which , as I said , is a perfect Comprehension of the Nature of all things , and of every thing belonging to their Nature ; of the Powers , and Qualities , and Circumstances of things . These Words signifie God to be the Fountain of Knowledge ; that is , that he possesseth it himself , and communicates it to others . In the handling of this , I shall First , Endeavour to prove , that this Attribute belongs to God. Secondly , Shew the Perfection and the Prerogatives of the Divine Knowledge . Thirdly , Draw some practical Inferences from the whole . First , For the proof of it , I shall attempt it two ways . 1. From the Dictates of Natural Light and Reason . 2. From Scripture or Divine Revelation . 1. From the Dictates of Natural Light and Reason . I begin with this first , because , unless this be establish'd , all Divine Revelation falls to the ground ; unless Natural Reason assures us , That God is endowed with Knowledge and Vnderstanding , it is in vain to enquire after Divine Revelation . For to make any Revelation credible , two things are requisite on the part of the Revealer , Ability and Integrity ; that he have a perfect Knowledge and Vnderstanding of the thing which he reveals , so that he cannot be deceived himself ; and so much Goodness and Truth that he will not deceive us . Now unless our Reason assure us that God is endowed with Knowledg and Vnderstanding , the first Condition is evidently wanting , viz. Ability , and consequently the second , Integrity ; for there cannot be goodness and veracity without Knowledge . This being premised , I proceed to the proof of it from such Arguments as our Natural Reason suggests to us . I have formerly told you , that the Divine Perfections are not to be proved by way of Demonstration , but by way of Conviction , by shewing the Absurdities and Inconveniencies of the contrary ; for if we deny Knowledge to God , we must deny it to be a Perfection ; we must deny it to be in any of the Creatures ; we must attribute many other Imperfections to God ; all which are absurd to our Natural Reason ; for Natural Reason dictates to us , That Knowledge is a Perfection , that it is to be found in the Creatures , and that the denial of it to God will argue many other Imperfections in the Divine Nature ; now these are so many Arguments which Natural Reason offers to us to prove , that knowledge belongs to God. 1. It is a Perfection , and therefore belongs to God. Natural Reason tells us , tho' the Scripture had not said it , That Knowledge excells Ignorance , as much as Light doth Darkness ; now whatever is Perfect and Excellent , is to be attributed to the Divine Nature , for this is the first Notion we have of God , That He is a Being absolutely Perfect . 2. Knowledge is to be found in some of the Creatures , and therefore is much more in God the Creator , because it is derived from him . Our very Understandings whereby we know God , or any thing else , are an Argument that Knowledge and Vnderstanding are in God. If he gives wisdom to the wise , and Knowledge to them that know Vnderstanding , if he communicates this Perfection to the Creatures , he himself is much more possest of it . The Scripture indeed useth this Argument , but I mention it as that which Natural Reason doth suggest to the most brutish and ignorant of Men. Psal . 94.8 , 9 , 10. Vnderstand ye Brutish among the People , and ye Fools when will ye be wise ? he that planted the Ear , shall he not hear ? he that formed the Eye , shall he not see ? 3. The denyal of this Perfection to God , argues many other Imperfections in the Divine Nature . Nothing would more eclipse the Divine Nature , than to take away this Perfection from it ; this would bring an universal Obscurity upon God's other Perfections ; this would be to put out the Light of Heaven , and to turn the brightness of the morning into the shadow of death . If we remove this Perfection from God , we deny his Wisdom . He that does not know the Nature and Qualities of Things , cannot know how to apply Means to Ends , to fit or sute one thing to another : And we weaken his Power . What an impotent and ineffectual thing would Power be without Knowledge ? what irregular things would it produce ? what untoward Combinations of Effects would there be , if infinite Power were let loose to act without the Conduct of Knowledge and Vnderstanding ? And consequently we take away his Providence ; for without Knowledge there can be no Counsel , no fore-cast of Events , no provision for the future , no Government of the World. And this is not all , for without Knowledge there could be no such thing as Goodness ; for he is not good that does good out of Ignorance , or from a blind Necessity . There could be no Veracity , nor Justice , nor Mercy in God ; for all these suppose Knowledge . He that speaks Truth must know it ; he that is Just must understand right from wrong ; he that shews Mercy , must know who are miserable , and how they may be relieved ; and not to labour in a thing so plain and casie , take away the Knowledge of God , and you render him incapable of any Honour from his Creatures ; for if he know not what Honour we do him , it is lost labour to give him any . And that we may see these are the deductions of Natural Reason , without the advantage of Revelation , we shall find the Heathens , who were destitute of Divine Revelation , did attribute this Perfection to God. Tully tells us , that Thales was wont to say , Deos omnia cernere ; and we know the Heathens were wont to swear Diis immortalibus testibus interpositis , which is an owning of his Omniscience : Quis enim non timeat Deum omnia pervidentem , & cogitantem , & animadvertentem , curiosum & negotii plenum Deum , de Nat. Deor. l. 1. 2. From Scripture and Divine Revelation . I will not heap up all those Testimonies of Scripture which might be gathered together upon this Argument ; I will only instance in two or three . Job 36.4 . He that is perfect in Knowledge , is with thee ; 37.16 . Dost thou know the wondrous works of him who is perfect in Knowledge . Hither we may refer those Texts which represent God by way of condescension to our infirmity , as having Eyes and Ears , which signifie his Knowledge of what is done in the World ; and those which speak of him as communicating to us all the Knowledge which we have ; he giveth Wisdom to the Wise , and Vnderstanding to them that know Vnderstanding , Dan. 2.21 . And those which speak of God , as knowing the most secret things , the hidden things of darkness , the Hearts and the Thoughts of Men ; and those things which are at the greatest distance , as future things ; and of the greatest uncertainty , as the contingent Acts of free Creatures ; each of these I shall particularly consider ; for in proving that God knows all these , his Knowledge of all other things will be proved with advantage ; for if any thing be out of the reach of the Divine Vnderstanding , it must in all probability be either those things which are secret and hidden , as Mens secret Actions , or their Thoughts ; or else those things which are to come , and depend upon no certain cause , as future contingencies ; and the proving of this may be of great use to us , as having a great influence upon Practice ; it tends very much to the advancement of Religion , and the good Government of our Lives . I begin with the I. Of these , viz. That God takes very exact and particular notice of all the Actions of Men , even those that are most secret . And in handling of this , I shall speak distinctly to these three Things . 1. That God takes knowledge of all our actions ; his Eyes are upon the ways of man , and he seeth all his goings , Job 34.21 . 2. That he is a curious observer of them ; he seeth all his goings , he marks all his steps , takes very exact and particular notice of all that we do . 3. He takes notice of those actions which are most secret and hidden ; there is no darkness nor shadow of death , where the workers of iniquity may hide themselves , Job 34 , 22. 1. That God takes notice of all our actions . And that this Notion was planted in the Mind of Man , and a Beam of the Light which comes with us into the World , will appear by the general agreement of Heathens in it ; I will but produce one or two Testimonies to this purpose . Tully lays down this Principle , as that which makes Men regular and orderly , and fit for Society ; sit igitur hoc persuasum civibus , qualis quisque sit , quid agat , quid in se admittat deos intueri . Socrates , as Xenophon tells us , was wont to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian in his Discourse upon Epictetus tells us , it is necessary that every one should be perswaded of this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that every thing that is done by Men is seen of God. The Scripture frequently mentions this , Psal . 139.1 . &c. Prov. 5.21 . The ways of Man are before the eyes of the Lord , and he pondereth all his goings . Jer. 32.19 . Thine eyes are open upon all the ways of the Sons of men , to give every one according to his ways , and according to the fruit of his doings . 2. He is a curious Observer , one that takes exact notice of all that we do . Job saith , he seeth all our steps ; and Solomon , that he pondereth all our goings ; the word is , he weighs them in a ballance . So 1 Sam. 2 , 3. The Lord is a God of knowledge , by him actions are weighed . Job 31.4 . Doth he not see my ways , and count all my steps ? which doth not imply the difficulty , but the Perfection and exactness of God's Knowledge ; he kn●ws the quality of our actions , and all the circumstances of them , all the degrees of Good and Evil that are in them ; whatever may commend an action , or blemish it ; whatever may aggravate a Sin or excuse it . Isa 26.7 . Thou most upright dost weigh the path of the just . There 's not a good word that we speak but God hears it , Mal. 3.16 . And the Lord hearkened and heard , and a book of remembrance was written before him ; and all we do is noted in his Book , Psa . 56.8 . 3. He takes notice of those Actions which are most secret and hidden , the good as well as the bad ; when we do our alms in secret , when we enter into our Closets and shut the doors , our Father seeth in secret , Mat. 6. Nor can we retire our selves to any place , where we can sin so as God shall not see us , where we can hide our sins from his sight , or our selves from his wrath . Hear how sensibly a Heathen speaks of this ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Arrian in Ep. l. 1. c. 14. The Scripture is full of Testimonies to this purpose , Psal . 90.8 . Thou hast set our Iniquities before thee , and our secret sins in the light of thy countenance ; those sins which we commit in the Dark are in the Light of the Divine Knowledge , darkness and light are all one to him ; Psal . 139.11 , 12. Jer. 16.17 , 23 , 24. Can any hide himself in secret places , that I shall not see him ? II. God knows the hearts and thoughts of Men , which implys these two things . 1 st . His perfect Knowledge of them . 2 ly . That this is his peculiar Prerogative . 1 st . God perfectly knows the hearts of Men , Jer. 17.10 . I the Lord search the hearts and try the reins ; where by heart and reins , which are the most inward parts of the Body ; and lie least open to discovery , are signified the most secret Thoughts and Motions of the Soul , these God is said to search and try , not as if it were a work of Labour and Difficulty to the Divine Knowledge to penetrate the hearts of Men , and to dive into their Thoughts , but to signifie to us the Perfection and Exactness of the Divine Knowledge ; as when Men would know a thing exactly , they search into every part of it , and examine every thing narrowly ; so God is said to search the heart , to signifie to us that he knows the hearts of Men , as throughly as we do any thing upon the strictest Search and most diligent Examination ; upon the same account he is said elsewhere in Scripture to weigh the Spirits of Men , Prov. 16.2 . All the ways of Man are clean in his own eyes , but the Lord weigheth the Spirits ; that is , he hath as perfect a Knowledge of the secret Motions and Inclinations of Mens hearts , as Men have of those things which they weigh in a Ballance with the greatest exactness . Now that God hath this perfect Knowledge of Mens hearts , the Scripture frequently declares to us ; that he knows the hearts of all Men , 1 Kings 8.39 . For thou , even thou knowest the hearts of all the Children of Men. 1 Chron. 28.9 . The Lord searcheth all hearts , and understandeth all the imaginations of the thoughts . How close and reserved soever Men may be , what disguise soever they may use to hide their purposes from Men , yet God sees them ; the things which are most dark and secret are open to his view , Psal . 44.21 . He knoweth the secrets of the hearts , Prov. 15.11 . Hell and Destruction are before him , how much more the hearts of the Children of Men ? Whatever pretences Men may make , God sees through them , and discovers the very intentions of their hearts . Psal . 7.9 . The righteous Lord tryeth the hearts and reins . Heb. 4.13 . It is said there of the Word of God , that it is a discerner of the thoughts and intentions of the Heart ; for all things are naked and open to the Eye of him with whom we have to do , and there is no Creature that is not manifest in his sight ; nay he knows our thoughts at a distance , what they will be , before they actually are , Psal . 139.2 . Thou knowest my thoughts afar off . 'T is true indeed every Man is conscious to his own Thoughts , and privy to the Motions of his own Mind , when they are present , and when they are past , if he have not forgot them ; but no Man knows what he shall think to morrow , but this God knows , for he knows us more intimately and throughly than we do our selves ; God is greater than our hearts , and knows all things , 1 John 3.20 . And tho' the Scripture had not revealed this so plainly , yet we had not been wholly ignorant of it ; it is a Principle implanted in us , and born with us , as being part of that natural Notion which Men have of God ; the Reason of our Minds tells us that God knows our Hearts ; and the Fears and Jealousies of our Minds are an Evidence of it . ( 1 st . ) The Reason of every Man's mind tells him , that the Supreme Being , whom we call God , is endowed with all Perfection , and among his other Perfections , that he excels in Knowledge ; and to the Perfection of Knowledge it is required , that it extend it self to all Objects , and that nothing be exempted from it . The Knowledge of God in respect of all Objects , is like the Sun , in respect of this lower World , nothing is hid from the light of it . We have naturally this Apprehension of God , that he is an immense Being , every where present , that he intimately penetrates all places and things , and consequently that he is present to our Spirits , and sees all the motions of our Minds , and discerns the very secrets of our Hearts ; and there can be no such thing as secresie and retirement from an Eye that is every where , and a Knowledge that pierceth into all things . And to convince us that these are the dictates of Natural Reason , without the help and assistance of Divine Revelation , we shall find that the Heathen , who had only the advantage of Natural Light , were firmly possest with this apprehension , that God knows the hearts of Men. This may be sufficiently Collected from the frequent sayings of the wiser Heathens to this purpose ; that the best and most acceptable worship of the Deity is that which is inward , that of the Heart and Mind . To this Sense Tully speaks , Cultus autem deorum est optimus , idemque castissimus atque sanctissimus plenissimusque pietatis , ut eos semper purâ , integrâ atque incorruptâ mente & voce veneremur , The best and holiest worship of the Gods is to worship them with a pure and upright and sincere Mind . To the same purpose is that known saying of the Poet , Compositum jus fasque animi , sanctosque recessus Mentis , & incoctum generoso pectus honesto , Haec cedo ut admoveam templis & farre litabo ; Do but offer to God a mind inwardly resolved to be just and honest , and the plainest sacrifice will please him . Now from hence , that they judged the purity of our Hearts and Thoughts , and an honest disposition of Mind , to be most acceptable to their Gods , we may certainly conclude , that they did most firmly believe that God knows the Secrets of Mens Hearts ; otherwise there had been no need for Men to endeavour to recommend themselves this way to the Divine acceptance . But we need not argue this by consequence , there are many express passages in their Writings , which do sufficiently signifie their belief of this Principle . Thales , one of their most ancient Philosophers , being askt , if an unjust Man could conceal himself from God , he answer'd , he cannot so much as hide from him the very thoughts and design of it . Socrates ( as Xenophon tells us ) was wont to inculcate this Principle upon his Scholar , that the Gods know all things , what we say , and what we do , and what we think in silence . To the same purpose Arrian in his Dissertations upon Epictetus laying down the Principles of a virtuous life , first of all , saith he , we must learn this , that there is a God who takes care of the World , and that there is nothing hid from him , not only what we do , but not so much as what we think , and design . So likewise Tully in his Book of Laws , let every Man be firmly perswaded of this , that the Gods see what every Man is , and with what Mind and Devotion they serve them : I will add but one Testimony more , and that is of Seneca in his Epistles , nihil Deo clausum est , interest animis nostris , & cogitationibus mediis intervenit , we can keep nothing close from God , for he is present to our Minds , and intimate to our Thoughts ; so that you see this Principle is deeply rooted in the Minds of Men , and that Men do naturally Reason themselves into it . ( 2. ) The natural fears of Men are likewise a secret acknowledgement of this ; and I take this to be a great Truth , that a Man's natural Actions , and such as happen upon Surprise and without Deliberation , are a better argument of the intimate sense of our Minds , and do more truly discover what lies at the bottom of our Hearts , and what Notions are natural , to us , than our contrived and deliberate Discourse . If I see a Man upon the sudden sight of a Serpent recoil and start back , tho' he tell me never so often that he is not afraid , yet I am sufficiently convinc'd of the contrary , because I see in his Countenance and Carriage a natural acknowledgment of Fear and Danger : so if Men find that upon the designing of a secret Wickedness , which never went further than their own Hearts , their Consciences do sting and lash them , that they have a sense of Guilt , and feel inward Frights and Horrours , whatever they may say to the contrary , this is a natural acknowledgment of an invisible Eye that sees them , and disallows their wicked Designs . If that be true which the Heathen Poet says , That Scelus intra se tacitum qui cogitat ullum , Facti crimen habet . He that meditates any secret Wickedness in his Heart , is guilty to himself , as if he had committed it ; this is a plain Confession , that the Man stands in Awe of something besides Himself , and is jealous that there is one that is Conscious to what he thinks . 2. That to have a perfect and thorough knowledge of Mens Hearts , is the peculiar Prerogative of God. This is imply'd in the Answer to that Question , Who can know the heart of man ? Jer. 17.10 . I the Lord search the heart , and try the reins ; this is the Prerogative of God , and one of his chief Titles , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a knower of the heart , 1 King. 8.39 . Thou , even thou only knowest the hearts of all the children of men . Men may make a probable conjecture at the Thoughts and Designs of others , from their Words and Actions ; but God only knows them . Men are conscious to their own Thoughts and Purposes , the spirit of a man that is in him , knows the things of a man ; but they cannot see into the Secrets of another Man's Mind ; 't is God alone that knows the Hearts of all Men. The Heart of Man is a priviledg'd place , and the secret and inward workings of it are not subject to the cognisance of any but God alone . The limits of Humane Knowledge are the outward appearances of Actions , 1 Sam. 16.7 . The Lord seeth not as man seeth ; for man looketh on the outward appearance , but the Lord looketh on the heart ; our Knowledge is but superficial , and glides upon the outside and surface of things , but the Divine Knowledge pierceth to the very center of every thing . Now the darkest place , the most inward retirement , the privatest Closet in the whole World , is the Heart of Man , and this God only is privy to ; Deus autor omnium & speculator omnium , à quo nihil secretum esse potest , tenebris interest , interest & cogitationibus nostris quasi alteris tenebris , saith Min. Foelix , God made all things , and sees all things , and therefore nothing can be secret from him ; he is present in Darkness , and he is present to the Thoughts of Men , which are as it were another and a thicker Darkness . The Devil indeed pretends to this Knowledge ; he would take upon him to know the integrity of Job's Heart better than God himself , and that notwithstanding the Testimony which God gave of his Integrity , yet if he were but soundly tried by Affliction , he would renounce God , and curse him to his face : but the event proved how groundless and malicious this suggestion was . But there is a far greater difficulty in this matter , from the passages of some Divines concerning the Devil's immediate access to the Minds of Men , and his Power to cast in Wicked Thoughts into them ; which seems by consequence to grant him some knowledge of Mens Hearts ; for by the same Reason that he can imprint Thoughts upon Mens Minds , he may see those that are imprinted there . That the Devil is a very sagacious Spirit , and can make very shrewd Conjectures at the bent and inclinations of Mens Minds , and the probable workings of our Thoughts , from a general Knowledge and Observation of our Tempers and Passions , of our Interests and Designs , and from the general tenour of our Actions in Publick and Private , and from our Prayers and Confessions to God ( if he permit him at any time to be so near Good Men ) I think there is no doubt : but this is far from a Knowledge of our Hearts ; all this is but Conjecture , and such as men may make of one another in a lower degree . But as to the business of casting in blasphemous and despairing Thoughts into the Minds of Men , to this I would say these three things . 1. That there are few of these cases which may not more probably be resolved into the Wickedness and Infidelity of Mens Hearts , or into the Darkness and Melancholy of our tempers , which are apt to raise and suggest strange Thoughts to Men , and such as we may be apt to think have no rise from our selves , not considering what an odd and strange influence the disorder of our bodily Humours may have upon our Minds , as we see in violent Fevers , and several other Diseases ; and Melancholy , tho' the workings of it are more still and quiet , is as truly a Disease as any other ; so that I chuse rather to ascribe as much of these to a bodily Distemper as may be , because it is a very uncomfortable consideration , to think that the Devil hath such an immediate Power upon the Minds of Men. 2. I do not see how by any means it can be granted , without prejudice to this Prerogative of God , which the Scripture plainly gives him , of being the only Knower of the Heart , that the Devil can have so immediate an access to our Minds , as to put wicked Thoughts into them ; nor can I think , that when it is said , 1 Chron. 21.1 . That Satan provoked David to number the people , and Luke 22.3 . That the devil entred into Judas , and Acts 5.3 . That Satan had filled the heart of Ananias to lie unto the Holy Ghost , and Eph. 2.2 . That the devil is the spirit that worketh in the children of disobedience ; I say I cannot think that any or all of these expressions do amount to such an immediate power of putting wicked Thoughts into Mens Minds , but they only signifie that the Devil hath a greater hand in some sins than others , and that a Heart wickedly bent and inclined give him a great advantage to tempt Men more powerfully , by presenting the occasions of suck wicked Thoughts and Actions to them ; for it is usual in Scripture-phrase , as to ascribe all good Motions to God's Spirit , so all evil Thoughts and Actions to the Devil , not that he is the immediate Cause of them , but because he is always ready to tempt Men to them , and one way or other to promote them . 3. I see no Reason to grant ( as many have done ) an immediate Power to the Devil over the fancies and imaginations of Men , and that he may know the workings of them , tho' not the secret thoughts of Mens Minds ; for this seems to me to be in effect to grant him the Knowledge of Mens Hearts , and to give him a Key to that Closet which God hath reserved to himself : for it is a very nice Distinction which is here made between the Thoughts of Mens Minds , and the Images of their Fancies ; and if these should happen to be but words that signifie the same thing , we shall unawares intrench upon the Prerogative of God. Therefore because the Scripture is a stranger to these nice and subtile distinctions between the Imaginations of the Fancy , and the Thoughts of the Heart , I think it is much safer to assert the Prerogative of God in that latitude that the Scripture useth the word heart , for all the inward motions of the Mind , for the Thoughts and Intentions of the Heart , and roundly to affirm that all the inward motions of our Souls are totally exempt from the immediate cognizance of any other Spirit but God's alone ; and that neither Angel nor Devil hath any further Knowledge of them , than may be collected and inferr'd in a way of probable Conjecture from the particular Knowledge of Mens Tempers and Habits and Designs , and the Course of their Actions . I proceed to the III. Particular ; God's Knowledge of future Events . This God proposes as the way to discern the true God from Idols , Isaiah 41.21 , &c. Produce your Cause , saith the Lord , bring forth your strong Reasons , saith the King of Jacob , that is , let them bring some Argument that may convince us that they are Gods ; and he instanceth in foretelling future Evants , v. 22. Let them shew the former things , what they be , that we may consider them , and know the latter end of them ; or declare us things for to come . Shew the things that are to come hereafter , that we may know that ye are Gods. God puts it upon this issue , if they can foretel future things , then they are Gods ; if not , they are vanity , and a work of naught , and he is an abomination that chuseth them , v. 24. By things to come , I understand such Effects as do not depend upon any necessary Cause , but upon the Will of Free Agents , and so may be , or may not be ; from whence it is plain , that it is the Prerogative of God , proper and peculiar to Him , to know future Events . And here I shall consider these two things . 1. That God knows future Events 2. That he only knows them . 1. God knows future Events ; which will appear from the dictates of Natural Light , and from Scripture . ( 1. ) From the dictates of Natural Light , as it is a Perfection , and that which among Men is accounted the best part of Wisdom ; and unless this did belong to God , how could he govern the World ? The Heathens , except only the Epicureans , generally granted this , as appears in those wise Counsels , which we frequently meet with in them to this purpose , that we should not be anxious for the future , but having done our endeavour , leave the Events of things to God , who only knows them and disposeth them . Permittes ipsis expendere Numinibus , quid Conveniat nobis , rebusque sit utile nostris . Juv. And afterward saith he , We are importunate with God for Wife and Children : At illis notum , qui pueri , qualisque futura sit uxor ; and that this was their Opinion , appears yet more clearly from those apprehensions which they had of Divination . Tully lays down this for a Principle , Deos posse nobis signa futurarum reum ostendere ; de Legibus , and in his Book de Divin . he tells us , that there was such a thing as Divination , for it was an old Opinion , jam usque ab Heroicis ducta temporibus , eaque Pop. Rom. & omnium gentium firmata consensu , and afterward that this Divination was not , sine instinctu afflatúque divino . I know they did variously explain this , according to their several Opinions about Fate and Contingency , and their Apprehensions about the Providence of God. One Sect of them , the Stoicks , held that there was a fatal Chain of Causes from first to last , and things did necessarily follow one another ; and by this Means they made Fore-knowledge easie and explicable , and tho' in their Disputes they seem to grant no such thing as Events and Contingencies , yet they are agreed in the thing , that those things which we call Events , tho' they would not call them so , were Fore-known to God. And for this I shall only cite one Testimony of Seneca , speaking of God's Fore-knowledge of the most contingent things , the Dispositions of Men long before they are Born ; he adds , nota est enim illis operis sui series , omniúmque illis rerum per manus suas iturarum scientia in aperto semper est ; nobis ex abdito subit ; & quae repentina putamus , illis provisa veniunt & familiaria ; and how peremptory soever this Sect is in their disputes about Fate , yet when they speak of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and generally in their Moral Discourses , they seem plainly to me to exempt the will of Man from this fatal necessity . And those other Sects of the Philosophers that denyed Fate , did generally grant God's Fore-knowledge of contingent things . I grant indeed , that they did rather make God's Fore-knowledge an Arbitrary and Voluntary than a necessary Perfection , that is , that God , when he pleased to apply himself to it , could Fore-know all future Events : but their general Opinion was , that as his Providence did not extend to small and inconsiderable things , so neither his Fore-knowledge . But Tully seems to attribute a very perfect Providence to him , and a Fore-knowledge of the least things , Quis non timeat omnia providentem , cogitantem , animadvertentem , & omnia ad se pertinere putantem , curiosum & negotij plenum deum ? But I cannot say he is constant to himself : but they all agree in granting to him this Perfection of knowing all future things , if he pleased to trouble himself with it ; and had they not in this mistaken the Nature of God , they might easily have apprehended , that 't is no trouble nor weariness to an Infinite Understanding that is always in Act , to know the least things how many soever they be . 2. From Scripture , which gives us Testimonies and Arguments of it . ( 1. ) Testimonies Isa . 48.3 , &c. Acts 15.18 . Known unto God are all his works , from the beginning of the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from everlasting ; which by the way I cannot but compare with the forecited place of Sen. Nota enim illis operis sui series , &c. ( 2. ) By Arguments from Scripture . I will mention but one ; the clear and particular Predictions of future Events long before they happened . Gen. 15.13 . God foretels the Children of Israel's deliverance after 430 Years , which he punctually accomplisht . Exod. 12.40 , 41. The Prophet that prophesied against the Altar at Bethel named the Man that should do it , Josias , 350 Years before-hand . 1 Kings 13.2 . The deliverance of the Children of Israel from the Babylonish Captivity was foretold 100 Years before to be done particularly by Cyrus ; which is so strange , that the Prophet brings it in with a Preface of God's Wisdom and Power , Isa . 44.24 , &c. Which was afterward precisely fulfilled , when the 70 Years were expired . How are the Life and Death of the Messias , with many particular Circumstances foretold ? And did not he foretel the Destruction of Jerusalem 40 Years before ? But because there may be no contingency in good things , God himself may be resolved to effect them , or excite Men to do them , when he hath foretold them ; you shall find that the worst things have been foretold ; the Apostacy of the Children of Israel , Deut. 31.16 . and their Infidelity in times of the Gospel , Isa . 53.1 , 5 , 9 , 26. Our Saviour foretold the Treachery of Judas , and Peter's denial of him ; now these are so evil , that it were Blasphemy to suppose the Holy God to have any hand in them ; and therefore are foretold by him meerly by virtue of his Fore-knowledge , and the infiniteness of his Vnderstanding , which reacheth things at the greatest distance , that are most contingent . SERMON VI. Of the Knowledge of God. 1 SAM . II. 3 . The Lord is a God of Knowledge . I Have consider'd this Perfection of God , in some of the greatest and most difficult instances of it , his Knowledge of the most secret Things , the hearts of Men , and future Events ; against the last of which there are some Objections , which I come now briefly to consider , and pass on to what remains . Objection the First ; The impossibility of the thing . Certainty of all Knowledge depends upon the certainty of the Object , therefore there cannot be a certain and determinate Knowledge of any thing , but what is certainly and determinately true ; but future Events , which may or may not be , have no certain and determinate Truth , that is , it is not certain either that they will or will not be , because they have no certain Cause , therefore there can be no infallible Knowledge concerning them . Answer , This I confess is the grand Difficulty ; I shall not be so solicitous to take it away , as to give satisfaction to it . 1. I might say with a very fair Probability , that the certainty of Knowledge doth not depend upon the certainty of the Cause , but of the Object , which may be certain , tho' the Cause be contingent . Which I prove thus , whatever Event hath actually happened , as because now it is past , it is certainly true that it was , so because it once was , it was certainly true before it was , that it would be ; as in Peter's denying of Christ . If it be now true that he hath denied him , it was true before , that he would deny him ; and it being determinately true , God saw it as it was ; so that here is an Object of a certain Knowledge . 2. Tho' we could not explain the possibility of God's knowing future Contingencies , much less the manner how ; yet we are sufficiently assured that God doth know them . I will give but one instance for the Proof of this . Nothing more evident than the Sin of Adam ; yet God fore-knew this ; how else was Christ decreed before the Foundation of the World ? Christ was a remedy upon the occasion of sin , now the remedy could not be designed before the sin was foreseen : and this being certain , cum constat de re , frustra inquiritur de modo , when we are certain of the thing , 't is not necessary to know the manner . We are satisfied of many things , the manner whereof we do not know ; we believe the union of the Soul and Body , tho' no Man can explain how a Spirit can be united to Matter ; we believe the continuity of matter , that is , that the parts of it hang together , of which whosoever saith he can give an account , doth but betray his own ignorance . And so in many other things ; that Man doth not know himself , nor the measure of his own understanding , nor the nature and obscurity of things , that will not confess himself posed in many things , that doth not acknowledge that there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many things the manner whereof is unimaginable , and of which our best Reason and Understanding can give no account . 3. 'T is very unreasonable to expect we should know all the ways which infinite Knowledge hath of knowing things . We have but finite Faculties and Measures , which bear no proportion to infinite Powers and Objects . Could we explain the manner how infinite Knowledge knows things , we should be like God in Knowledge , our understandings would be infinite like his ; and in this case especially it becomes us to put on the modesty of Creatures , and to remember that we are finite and limited . Some arrogant Spirits take it for an affront to their understandings , that any one should expect they should believe any thing , tho' they have the highest assurance of it , if they cannot explain the particular manner of it ; they make nothing to deny God's Knowledge of future Events , unless they may be satisfied of the particular way how he knows them . I know there are those who undertake to explain the particular manner . Some say that God sees future Events in speculo voluntatis ; others say that the Eternity of God is actually commensurate to all Duration , as his Immensity to all Space , and so God doth not so properly fore-see and fore-know , as see and know future things by the presentiality and coexistence of all things in Eternity ; for they say that future things are actually present and existing to God , tho' not in mensurâ propriâ , yet in mensurâ alienâ ; the School-men have much more of this Jargon and canting Language ; and I envy no Man the understanding these Phrases , but to me they seem to signifie nothing , but to have been words invented by idle and conceited Men , which a great many ever since , lest they should seem to be ignorant , would seem to understand ; but I wonder most , that Men , when they have amused and puzzled themselves and others with hard Words , should call this explaining things . The sum of the Answer is this ; that when we have done all we can , God's fore-knowledge of future Events may seem contradictious and impossible to us , much less do I expect ever to be able to give a particular account of the manner of it : but we have sufficient assurance of the thing , and unless we had infinite understandings , it were vanity to pretend to explain all the ways of infinite Knowledge . Secondly , It is Objected , That if we can admit such a Knowledge in God as seems contradictious and impossible to our Reason , why may we not allow and frame such Notions of his Goodness and Justice ? To this I answer , There is a great difference between those Perfections of God which are imitable , and those which are not . Knowledge of future Events is a Perfection wherein we are not bound to be like God ; and if we are assured of the thing , that he doth know them , it is not necessary that we should know the manner of it , and dis-intangle it from contradiction and impossibility ; but it is otherwise in God's Goodness and Justice , which are imitable ; he that imitates , endeavours to be like something that he knows , and we must have a clear Idea and Notion of that which we would bring our selves to the likeness of ; these Perfections of God we are capable of knowing ; and therefore the Knowledge of these Perfections is chiefly recommended to us in Scripture , Jer. 9.24 . By these God reveals himself , and declares his Name , and makes himself known to us , even by those Attributes which declare his Goodness , and Mercy , and Justice , Exod. 34.6 , 7. Psal . 86.15 . Deut. 32.3 , 4 , 5. When God would give a Description of himself to Moses , he promises to cause his goodness to pass before him . So that it doth not follow , that because God's Knowledge of future Events is to be admitted , notwithstanding the seeming contradiction and impossibility of it , therefore we are to admit of any Notion of God's Justice or Goodness that seems contradictious or impossible . The Third , Objection is made up of several inconveniencies that would follow from God's Knowledge of future Events . 1. It would Prejudice the Liberty of the Creature . For if God have an infallible Knowledge of what we will do , then we cannot but do what he infallibly foresees we will do ; for otherwise his Knowledge would be fallible . Answer , God's-Fore-knowledge lays no necessity upon the Event . In every Event , we may consider the Effect in it self , or with relation to the Cause , and the manner how it comes to pass ; consider'd in it self , it is future , with relation to its Causes it is contingent . God sees it as both , and so , as that which till it is , may be or not be ; and when it comes to pass , he sees the Man do it freely ; and so before it be done , it hath no necessity ; but upon supposition of fore-sight ; as when it is , it hath upon supposition that it is , as Origen excellently explains it . Fore-knowledge is not the cause of the things that are fore-known ; but because the thing is future and shall be , this is the Reason why it is fore-known ; for it doth not , because it was known , come to pass ; but because it was to come to pass , therefore it was fore-known ; and bare Knowledge is no more the Cause of any Event , which because it is known must infallibly be , than my seeing a Man run , is the Cause of his running , which , because I do see , is infallibly so . 2 ly . If God infallibly fore-knows what Men will do , how can he be serious in his Exhortations to Repentance , in his Expectation of it , and his grieving for the Impenitency of Men ? Answer . All these are founded in the liberty of our Actions . God exhorts to Repentance and expects it , because by his Grace we may do it ; he is said to grieve for our Impenitency , because we may do otherwise , and will not . Exhortations are not vain in themselves , but very proper to their end , tho' through our obstinacy and hardness they may be rendred vain to us and without effect . If the weight of the Objection lie upon serious , and you ask how God can exhort Men seriously to that which he fore-sees that they will not do , those whom he fore-knows will be finally impenitent ? I answer , if his Exhortations were not serious , he could not foresee the final impenitency of Men. To foresee Mens final impenitency , is to foresee their willful contempt of Gods Warnings and Exhortations , and Rejection of his Grace ; now Mens willful contempt of his Warnings and Exhortations cannot be foreseen , unless God foresee that his Exhortations are serious and in good earnest . Having answer'd the Objections against God's fore-knowing future Events , I proceed to shew , II. That God only knows future Events . Isa . 44.6 , 7. Thus saith the Lord , the King of Israel , and his Redeemer the Lord of Hosts , I am the first , and I am the last , and besides me there is no God : and who , as I , shall call , and shall declare it , and set it in order for me , since I appointed the ancient People , and the things that are coming , and shall come ? let them shew unto them . Isa . 46.9 , 10. Remember the former things of old , for I am God , and there is none else . I am God , and there is none like me , declaring the end from the beginning , and from ancient times the things that are not yet done , saying my counsel shall stand , and I will do all my pleasure . The Reason is evident , because the Knowledge of future Events is beyond the reach of any finite understanding ; especially if we grant it to be beyond our finite understanding , to explain the possibility of such a Knowledge ; for to be sure that is out of the reach of our Knowledge , which we cannot so much as understand how it is possible it should be known by any Understanding . But it may here be Objected ; Did not the Oracles among the Heathens foretel several things , which Christians are satisfied came from the Devil ? I have no time at present to examine the business of Heathen Oracles ; I could easily shew there was much imposture in them : but grant they were really delivered and given out by a Spirit ; yet the darkness and ambiguity , the affected and contrived ambiguity , is such as shews that the Devil was conscious to himself of the uncertainty of his Knowledge in those matters ; and those few that came to pass , and are in any tolerable Sense said to be accomplisht , were in such matters , either wherein prudent Conjecture might go far ( and I grant the Devil to be a sagacious Spirit ; ) or else in dis-junctive Cases , as when there are but two ways for a thing to be , it must either be so , or so , in which a bold guessing may often hit right : but guessing at future things , is far from a Knowledge of them , which only can clearly be made out by punctual and particular Predictions of Things , with Circumstances of Time and Person , such as we find in Scripture in many instances , to the prediction of which , the greatest sagacity and the utmost guessing could do nothing , such as those Predictions of which I gave instances out of Scripture . I have now done with the First general Head , I propos'd to be spoken to from these Words , viz. To prove that this Attribute of Knowledge belongs to God. I proceed to the , Second , viz. To consider the Perfection and Prerogative of the Divine Knowledge , which I shall speak to in these following Particulars . 1. God's Knowledge is Present and Actual , his Eye is always open , and every thing is in the view of it . The Knowledge of the Creature is more Power than Act ; it is not much that we are capable of knowing , but there is very little that we do actually know ; 't is but one thing that we can fix our Thoughts upon at once , and apply our Minds to ; we can remove them to another Object , but then we must take off our Minds from the former , and quit the actual knowledge of it : but the knowledge of God is an actual and steady Comprehension of things , he being every where present , and all eye , nothing can escape his sight , but all Objects are at once in the view of the Divine Understanding . Heb. 4.13 . Neither is there any Creature that is not manifest in his sight : but all things are naked and opened unto the eyes of him with whom we have to do . 2. God's Knowledge is an intimate and thorough Knowledge , whereby he knows the very Nature and Essence of things . The Knowledge which we have of things 't is but in part , but outward and superficial ; our Knowledge glides upon the superficies of things , but doth not penetrate into the intimate Nature of them , it seldom reacheth further than the skin and outward appearance of things ; we do not know things in their realities , but as they appear and are represented to us with all their Masks and Disguises : but God knows things as they are . 1 Sam. 16.7 . The Lord seeth not as Man seeth ; for Man looketh on the outward appearance , but the Lord looketh on the Heart ; God knows things throughout , all that can be known of them . The quick and piercing Eye of God Penetrates into every thing , the light of the Divine Understanding lays all things open and naked , Heb. 4.13 . In which expression the Apostle alludes to the Sacrifices of Beasts , which were flead and cleft down the back bone , that the Priest might look into them , and see whether they were without blemish . To the Eye of our understandings most Objects are close , and have their Skins upon them : but to the Eyes of God all things are uncovered and dissected , and he open to his view . 3. God's Knowledge is clear and distinct . Our Understandings in the Knowledge of things are liable to great confusion ; we are often deceived with the near likeness and resemblance of things , and mistake one thing for another ; our Knowledge is but a twi-light , which doth not sufficiently separate and distinguish things from one another , we see things many times together and in a heap , and do but know them in gross ; but there is no confusion in the Divine Understanding , that is a clear Light which separates and distinguisheth things of the greatest nearness and resemblance ; God hath a particular Knowledge of the least things , Luke 12.7 . Even the very hairs of your Head are all numbred ; those things which are of the least consideration , and have the greatest likeness to one another , the very hairs of our Head , are severally and distinctly known to God. 4. God's Knowledge is certain and infallible . We are subject to doubt and error in our understanding of things , every thing almost imposeth upon our Understandings , and tinctures our Minds , and makes us look on things otherwise than they are ; our Temper and Complexion , our Education and Prejudice , our Interest and Advantage , our Humours and Distempers , these all misrepresent things , and darken our Minds , and seduce our Judgments , and betray us to Error and Mistake : but the Divine Understanding is a clear , fixt , constant , and undisturbed Light , a pure Mirrour that receives no stain from Affection , or Interest , or any other thing . Men are many times confident and apt to impose upon others , as if they were infallible : but this is the Prerogative of God , the Priviledge of the Divine Understanding , that it is secure from all possibility of Errour ; 't is God only that cannot lie , Tit. 1.2 . because he cannot be deceived ; the infallibility of God is the Foundation of his veracity . 5. The Knowledge of God is easie and without difficulty . We must dig deep for Knowledge , take a great deal of pains to know a little ; we do not attain the Knowledge of things without search and study and great intention of Mind ; we strive to comprehend some things , but they are so vast that we cannot ; other things are at such a distance , that our Understanding is too weak to discern them ; other things are so little , and small , and nice , that our Understanding cannot lay hold of them , we cannot contract our Minds to such a Point as to fasten upon them : but the Understanding of God being infinite , there is nothing at a distance from it , nothing too great and vast for it's comprehension , nor is there any thing so little that it can escape his Knowledge and animadversion . The great Wisdom of Solomon is compared to the Sand on the Sea shore ; the shore is vast , but the Sands are little ( saith one ) to signifie that the vast Mind of Solomon did comprehend the least things . 'T is much more true of God , his Understanding is a vast comprehension of the least things , as well as the greatest ; and all this God does without difficulty or pain ; he knows all things without study , and his Understanding is in continual exercise without weariness . How many things are there which we cannot find out without search , without looking narrowly into , and bending our Minds to understand them ? But all things are obvious to God , and lie open to his view . He is said indeed in Scripture to search the Heart , and to try the Reins , and to weigh the Spirits ; but these Expressions do not signifie the painfulness , but the perfection of his Knowledge , that he knows those things as perfectly , as we can do any thing about which we use the greatest diligence and exactness . 6. The Knowledge of God is universal , and extends to all Objects . We know but a few things , our Ignorance is greater than our Knowledge , maxima pars eorum quae scimus , est minima pars eorum que nescimus : but the Divine Understanding is vast and comprehensive , and by an imperious view commands all Objects ; he is greater than our hearts , and knoweth all things ; he knows himself , and the excellency and perfection of his own Nature , and the secrets of his Will , 1 Cor. 2.11 . The Spirit of God searcheth the deep things of God ; he knows all other things that are not , and all things that are , in all differences of time , their Powers and Qualities . The Knowledge of God is infinite , Psal . 147.5 . His understanding is infinite ; he knows himself and his own Perfections , and all the possibilities of things , which are all infinite . Now the Understanding of God being infinite is incapable of any Addition , or Diminution , or Change. Our finite Understandings are liable to alterations , they may grow or decline : but the Knowledge of God is a full constant Light , 't is always the same , not liable to any Eclipse , nor capable of any exaltation or improvement , but remains for ever the same . Thirdly , I come now to draw some Inferences from the several parts of this Discourse . I. From the Perfection of God's Knowledge . 1. The Perfection of the Divine Knowledge calls for our Veneration . Every Excellency commands Reverence , and raiseth our admiration , and none more than Knowledge , there is nothing that we value our selves or others more by , than this ; the highest Knowledge of Man , the most glorious Understanding , that ever any one of the Sons of Men were endowed with , is , compared to the Knowledge of God , but as a glow-Worm to the Sun. If we admire these Candles of the Lord , which shine so imperfectly in the dark ; if we reverence a little Knowledge , compass'd about with ignorance ; how should we admire the Father of Lights , in whom is no darkness at all , that Knowledge which hath nothing of blemish or imperfection in it ! 2. We may hence learn Humility , and that on this double Account . As we have all our Knowledge from him ; what have we that we have not received ? And as our Knowledge is very imperfect , when compared with the Divine Understanding . We are blind and ignorant , 't is but a few things that we are capable of knowing ; and we know but a few of those things which our Natures are capable of knowing ; and of those things we do know , our Knowledge is very imperfect , 't is slight and superficial , attended with much difficulty and uncertainty in the attaining of it , and error and confusion in the use of it ; the clearest Reason , and the brightest Understanding of Man hath many flaws and defects in it ; so that the more we know of God , and of our selves , the more humble we shall be . It is an empty Knowledge , and falsely so call'd , that puffs up ; as the empty ears of Corn are pert and raise up themselves , but those which are big and full , droop and hang down their Heads ; so 't is only Ignorance that is proud and lifts Men up , but true Knowledge makes Men humble . 3. This is matter of Comfort and Encouragement . He knows our wants and weakness , and will lay no more upon us than we are able to bear , for he considers that we are but Dust ; he knows the rage and malice of our Enemies , and can when he pleases put a Hook in their Nose , and his Bridle in their Lips , as he did to Senacherib , 2 Kings 19.28 . 1. From God's knowing our secret Actions , I infer 1. If God sees our most secret Actions , this discovers and confutes the secret Atheism of many . He that commits the most secret sin denies the Omniscience of God. Thus David describes the Atheism of some in his Days ; he hath said in his heart , God hath forgot , he hideth his face , he will never see it ; the Lord shall not see , neither shall the God of Jacob regard it ; and is not this , in effect , to deny God's Being ? for it is to deny him to be what he is . A Man may as well deny there is a Sun , as deny that it shines and enlightens the World. There are some Relicks of this even in the best Men , which do at sometimes discover themselves , Psal . 73.10 , 11. Therefore his People return hither ; and waters of a full cup are wrung out to them . And they say , how doth God know ? is there knowledge in the most high ? that is , the People of God come to this , when they are come to an afflicted state , and see the Prosperity of Wicked Men , they come to this , to question the Providence of God , whether he takes knowledge of the Affairs of the World. But this Atheism reigns in wicked Men ; while they live in their Sins , they live in the Denyal of God's Omniscience ; for did Men really believe that God sees in secret , that his Eye perceiveth the Darkness , and lays open and naked all things before it , how durst they Lie , and Steal , and Swear falsely ? Vain Man ! why dost thou seek Darkness and Retirement ? how art thou alone , if thou believest that God is every where ? how can'st thou retire from him ? how canst thou shut him out ? If thou believest that he is Light , what Security is Darkness to thee ? if he look upon thee , who is the greatest and best Person in the World , who is thy Soveraign , thy Judge , thy Father , and thy Master , and thy best Friend ( for we use to reverence Persons under these Notions and Relations , and to be ashamed to do any thing that is Vile and Unseemly before them ) if he , who is all this , look upon thee , why art thou not ashamed ? why does not thy Blood rise in thy Face ? why should not Shame and Fear work , upon the apprehension of God's seeing us , as if men did behold us ? for this , that God sees thee , is a greater Surprise and Discovery , and threatens thee with more Danger , than if the whole World stood by thee . 2. Live as those that believe this ; be continually under the power of this Apprehension , That God takes a particular and exact notice of all thy Actions . The firm Belief of this would have a double influence upon us , it would encourage us in well-doing , and be a restraint upon us as to sin ; sic vivamus tanquam in conspectu vivamus , Sen. It were well if Men would live as if any body saw them ; but to live as if some Worthy and Excellent Person were always present with us , and did observe us , this will be a far greater curb upon us . There are some sins of that Ugliness and Deformity , that a Man would not commit them in the presence of any one , of a Child or a Fool ; and there are some Persons of such Worth and Reverence , quorum interventu perditi quoque homines vitia supprimerent . Epicurus had this good Conceit of himself , that he could advise others so to act as if he stood by , fac omnia tanquam spectet Epicurus ; but Seneca instanceth much better in Cato , or Scipio , or Laelius , Vt sic tanquam illo spectante vivamus , and shall not the presence of the Divine Majesty be an eternal restraint upon us ? This was David's course to keep himself from sin , Psal . 39.1 . I will take heed to my way , while the wicked is before me ; how much more in the presence of God ? I have kept thy Precepts and thy Testimonies , for all my ways are before thee , Psal . 119.168 . And it was wisely advised by Seneca , That we should so live when we are among Men , as believing God sees us ; and when there is none but he sees us , let us behave our selves before him , as if Men did stare upon us . III. God's Knowledge of the Heart teacheth us , 1. The Folly of Hypocrisie ; how vain it is to make a shew of that outwardly , which inwardly and in our Hearts we are not ; to put on a Mask of Religion , and paint our selves beautifully without , when inwardly we are full of rottenness and uncleanness ; to honour God with our lips , when our Hearts are far from him . If we were to deal with Men , this were not a very wise way , for there is danger of discovery even from them , therefore the best way for a Man to seem to be any thing , is really to be what he would appear ; but having to deal with God , who knows our thoughts afar off , to whom all our Disguises are transparent , and all our little Arts of concealment signifie nothing , 't is a madness to hide our Iniquity in our Bosom . With this Argument our Saviour convinceth the hypocritical Pharisees , Luke 16.15 . Ye are they that justifie your selves before Men ; but God knoweth your Hearts . 2. If God know your Hearts , then endeavour to approve your Hearts to him ; charge your selves with inward Purity and Holiness , because of the pure Eyes which behold the most intimate and secret motions of your Souls ; therefore cleanse your Hearts from wickedness ; how long shall vain thoughts lodge within you ? Fear and Shame from Men lay a great restraint upon our outward Actions ; but how licentious are we many times in our Hearts ? what a strange freedom do we take within our own Breasts ? This is an Argument of the secret Atheism that lies at the bottom of our Hearts . He that allows himself in any wicked Thoughts and Imaginations , which ( out of a regard to Men ) he will not put in practice , this man plainly declares , That he reverenceth Men more than God ; that he either disbelieves a God , or despiseth him . Therefore keep your Hearts with all diligence , because they are peculiarly under God's inspection ; and when you are ready to take the liberty of your Thoughts , because no Eye sees you , ask your selves , doth not he that pondereth the Heart consider it ? and he that keepeth thy soul , doth he not know it ? as the wise Man speaks , Prov. 24.12 . And whatever you do in the service of God , do it heartily as to the Lord. Indeed if we did only worship God to be seen of Men , an external Worship would be sufficient : but Religion is not intended to please men , but God ; he is a Spirit , and sees our Spirits , therefore we must worship him in Spirit and in Truth . 1 Thes . 2.4 . Not as pleasing men , but God , who trieth our Hearts . David useth this Argument to his Son Solomon , 1 Chron. 28.9 . And thou , Solomon my Son , know thou the God of thy Father , and serve him with a perfect heart , and with a willing mind ; for the Lord searcheth all hearts , and understandeth all the imaginations of the thoughts . Whatever liberty we may take to our selves now , and how careless soever we are of our Thoughts , and the inward frame of our Hearts ; yet the Scripture assures us , that he , who now sees our Hearts , will one day judge us according to them . Jer. 17.10 . I the Lord search the heart , I try the reins , even to give to every Man according to his ways . And the Apostle speaks of a day coming wherein God will judge the secrets of men by Jesus Christ , Heb. 4.13 . Rev. 2.23 . 3. This is matter of encouragement to us in many cases . In our secret Troubles , Psal . 142.3 . When my Spirit was overwhelmed within me , then thou knewest my path . In Cases of difficulty which depend upon the Hearts of other men , which tho' we do not know , yet God knows them . So the Apostles , Acts 1.24 . when they did not know whom to chuse for an Apostle , they refer it to God , and they prayed and said , thou Lord which knowest the hearts of all , shew whether of these two thou hast chosen . But especially this is matter of comfort to us , when we suffer by the Calumnies and Reproaches of Men , when the World chargeth us with Crimes of Hypocrisie , and Falseness , and Insincerity , then to be able to appeal to the searcher of hearts , as to our Innocency and Sincerity , and to say with the Prophet Jer. O Lord of hosts , that tryest the righteous , and seest the reins and the heart , unto thee have I opened my Cause , Ch. 20.12 . and with St. Peter , God which knoweth the hearts bare them witness , Acts 15.8 . 4. This renders all the deep and profound Policies of Wicked Men a vain thing . The Lord knows the Thoughts of men that they are vanity , Psal . 94.11 . They are Vanity , because he knows them , and can defeat them ; he can bring their counsels to nought , and make their devices of none effect . He is conscious to the first motions of their Hearts ; he sees those Cobwebs which they are spining , and can blow them away with a Breath , he can snare them in their own Policies , and turn their Counsels into foolishness . Thou that puttest a Mask upon a wicked Design , and hidest the Malice and Revenge of thine Heart , under a dissembling Countenance , God sees thy Design , and hath a thousand ways to prevent it . When the Politicians of the World think they have laid their Design sure , with all imaginable caution , and that their Counsels cannot miscarry , being out of all possibility of Humane discovery or prevention , for all this their counsels may come to nought , and tho' they have resolved it , yet it may not stand ; he that sits in the heavens laughs at them , the Lord hath them in derision . As Wise as they are , they are guilty of this over-sight , that they did not take God into consideration , by whom they are surprized and discovered . He that sees their Design can blast it in a moment ; he can speak the word , and thy breath shall go forth , and thou shalt return to thy dust ; and in that very day thy thoughts perish , Psal . 146.4 . 5. If God only knows the Hearts of Men , then what art thou , O man ! that judgest another's heart ? This condemns the Uncharitableness of Men , who take upon them to judge and censure Mens Hearts , which is to speak evil of the things which they know not ; to meddle with things which do not fall under their cognizance . What St. James saith ch . 4.12 . There is one law-giver , that is able to save and to destroy ; who art thou that judgest another ? is proportionably true in this case ; there is but one that knows the heart ; who art thou then that judgest another Man's heart ? Who art thou , O Man ! that takest upon thee to sit in judgment upon thy Brother , and to pass Sentence upon his Heart , to pronounce him a Hypocrite , a wicked Man , and a damned Wretch ? Art thou a Man , and the son of Man , and wilt thou assume to thy self the Prerogative of God ? Man can only look to the outward appearance ; but God seeth the heart . There 's nothing doth more palpably discover the Un-christian Spirit of that new Sect which is of late risen up among us , than their taking upon them to judge Men's Hearts , and as confidently to censure every Man they meet , as if they had a window into his Breast : But they are not alone guilty of this ; those who are so ready to call Men Hypocrites , they invade this Prerogative of God. We may pronounce an action wicked , if it be contrary to the Rule ; or a Man wicked , as to his present state , if the general course of his Life and Actions be wicked ; for our Saviour tells us , by their Fruits ye shall know them ; this we may do , provided we be called to it , and be sure it is so : but to call any Man an Hypocrite , who makes an outward profession of Religion , and whose external Conversation is unblameable ; this is to judge a Man in a matter of which thou canst have no Evidence ; this is to ascend into Heaven , and step into the Throne of God , and to be like the most high ; for he , even he only , knows the hearts of the children of men . IV. From God's Knowledge of Future Events , we may learn , 1. The Vanity of Astrology , and all other Arts that pretend to foretell future Events , things that depend on the Will of Free Agents . The vanity of these Arts hath been sufficiently shewn by Learned Men , from the Weakness and Uncertainty of the Principles they rely upon ; I shall only for the present take notice , that it contradicts this Principle of Religon , that God only knows future events . From prudent Collections and Observations , probable Conjectures may be made of what will happen in some Cases ; but there are no certain Prospective-Glasses , with which we can see Future Events , but Divine Revelation ; therefore whoeever takes upon him to foretell Future Events without Divine Revelation , he arrogates to himself that which is the Prerogative of the Deity ; and God delights to chastise the Curiosity , and cross the Predictions of these vain Pretenders , Isa . 44.24 , 25. Thus saith the Lord that formed thee , I am the Lord that maketh all things , that stretcheth forth the Heavens alone , that spreadeth abroad the Earth by my self : that frustrateth the tokens of the Lyars , and maketh Diviners mad ; that turneth wise-men backward , and maketh their knowledge foolish . As he also in Scripture threatens those who consult them , and rely upon them . Those who go to Astrologers , or Wise Men , as they call them , to know their Fortunes , and enquire of the Events of their Life , they forsake God , and betake themselves to lying vanities . 2. Refer future Things to God who only knows them , trust him with all Events ; cast your care upon him . When you have used your best Prudence , and Wisdom , and Diligence for your Supply and Security for the future , leave the rest to God , for your Heavenly Father knoweth both your Wants and your Dangers . When we are over-solicitous about future Things , we take God's proper Work out of his Hands , and usurp the Government of the World. Why do we take too much upon us ? We are but of yesterday , and know not what will be to morrow . Mind your present Duty and Work , and leave Events to God. Secret things belong to the Lord our God ; but those things that are revealed , to us and our Children for ever , to do all the words of his law , Deut. 29.29 . Do your Duty , commit the rest to God in well-doing . In this World we are in a mixt condition , which is made up of Good and Evil , of Happiness and Misery ; what is good for us to know , is revealed , that is our Duty ; but in great Wisdom and pity to Mankind , God hath concealed and hid the rest from us . He hath hid from us the Good that may happen to us , because the best things of this World are but shallow and empty , and if we could see them before-hand , we should prevent our selves in the enjoyment of them , and eat out the sweetness which is in them by delightful fore-thoughts of them . And he hath concealed future Evils from us , lest we should torment our selves with the fearful expectation of them , Prudens , futuri temporis exitum , Caliginosâ Nocte premit Deus . Ridetque si mortalis ultra fas trepidat . What a folly is it to make your selves miserable with fear of being so ; ante miserias miser . Use all wise means to prevent what you fear , and then be satisfied , and be as happy as you can 'till Misery come ; go not forth to meet it , sufficient for the day is the evil thereof ; do not anticipate the Evils of to morrow , and take present possession of an Evil to come ; cast your care upon him who hath promised to care for you . SERMON VII . The Wisdom , Glory , and Soveraignty of God. JUDE 25. To the only wise God our Saviour , be glory and Majesty , dominion and Power , now and ever . I , AM treating of the Attributes of God ; particularly of those which relate to the Divine Understanding , his Knowledge and Wisdom . The Knowledge of God only implies his bare Understanding of things , but his Wisdom implies the skill of ordering and disposing things to the best Ends and Purposes , the skill of making and governing and administring all things in Number , Weight , and Measure . The Knowledge of God rather considers things absolutely , and in themselves : The Wisdom of God considers rather the Respects and Relations of Things , looks upon things under the Notion of Means , and Ends ; accordingly I described them thus . The Knowledge of God is a Perfect comprehension of the Nature of all things , with all their Qualities , Powers , and Circumstances . The Wisdom of God is a perfect Comprehension of the Respects and Relations of things one to another ; of their Harmony and Opposition , their fitness and unfitness to such and such Ends. I have largely spoken to the First of these ; I come now to the Second , The Wisdom of God in general ; together with his Majesty and Soveraignty , as they are here joyned together . I begin with the First , That God is the only wise God. In handling of this , I shall shew 1. In what sense God may be said to be the only wise God. 2. Prove that this Attribute belongs to God. 1. In what sense God may be said to be the only wise God. For answer to this , we may take Notice , that there are some Perfections of God that are incommunicable to the Creatures ; as his Independency and Eternity . These God only possesseth , and they are to be attributed to him alone , God only is independent and eternal : But there are other Perfections which are communicable , that is , which the Creatures may in some measure and degree partake of , as Knowledge , and Wisdom , and Goodness , and Justice , and Power , and the like ; yet these the Scriptures do peculiarly attribute to God , not that they are altogether incommunicable to the Creature , but that they belong to God in such a peculiar and Divine manner , as doth shut out the Creature from any claim or Title to them , in that degree and Perfection wherein God possesseth them . I shall give you some instances of this . His goodness , this is reserved to God alone , Matth. 19.17 . Why callest thou me good ? there is none good , but one , that is God : His power and immortality , 1 Tim. 6.15 , 16. Who is the blessed and only potentate ; who only hath immortality : His Wisdom , 1 Tim. 1.17 . The only wise God ; Rom. 16.27 . To God only wise be Glory : His Holiness Rev. 15.14 . For thou only art Holy. The transcendent degree and singularity of these Divine Perfections which are communicable , is beyond what we are able to conceive ; so that altho' the Creatures partake of them , yet in that Degree and Perfection wherein God possesseth them , they are peculiar and proper to the Deity ; so that in this sense , there is none good but God ; he only is holy , he is the only wise ; in so inconceiveable a manner doth God possess even those Perfections which in some degree he communicates , and we can only understand them as he communicates them , and not as he possesseth them ; so that when we consider of any of these Divine Perfections , we must not frame Notions of them , contrary to what they are in the Creature ; but we must say that the Goodness and Wisdom of God are all this which is in the Creature , and much more which I am not able to comprehend . This being premised in general , God may be said to be only wise in these two respects . 1. As being Originally and Independently wise . 2. As being eminently and transcendently so . 1. God only is originally and independently wise . He derives it from none , and all derive it from him , Rom. 11.33 , 34. O the depth of the riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments , and his ways past finding out ! For who hath known the mind of the Lord , or who hath been his Counsellor ? or who hath first given to him , and it shall be recompensed unto him again ? For of him , and through him , and to him are all things , to whom be glory for ever , Amen . He challengeth any Creature to come forth and say that they have given Wisdom , or any other Perfection to God ; no , all Creatures that are Partakers of it , derive it from him . Prov. 2.6 . For the Lord giveth Wisdom . Eccl. 2.26 . God giveth to a Man that is good in his sight , wisdom , and knowledge , and joy . Dan. 2.21 . He giveth Wisdom to the Wise , and Knowledge to them that know Vnderstanding . 2. He is eminently and transcendently so . And this follows from the fo●mer ; because God is the Fountain of Wisdom , therefore it is most eminently in him , Psal . 94.9 , 10. He that planted the Ear , shall he not hear ? he that formed the Eye , shall he not see ? he that teacheth Man Knowledge , shall not he know ? In like manner we may Reason concerning all other Attributes of God , that if he communicate them , he is much more eminently possest of them himself ; the greatest Wisdom of the Creatures is nothing in Opposition to the Wisdom of God , nothing in Comparison to it . Nothing in Opposition to it ; Job 5.13 . He taketh the wise in their own craftiness . Job 9.4 . He is wise in heart , and mighty in strength ; who hath hardned himself against him , and prosper'd . Prov. 21.30 . There is no Wisdom , nor Vnderstanding , nor Counsel , against the Lord. 1 Cor. 1.19 . He will destroy the Wisdom of the Wise ; v. 29. and by foolish things confound the wise . Nothing in Comparison of it . There are a great many that pretend to Wisdom , but most are destitute of true Wisdom ; and those who have it , they have it with many Imperfections and Disadvantages . Usually those who are destitute of true Wisdom pretend most to it , Job 11.12 . Vain Man would be wise , tho' he be born like a wild Asse's colt . The High and the Great of this World pretend to it , Job 32.9 . Great Men are not always Wise . Learned Men they pretend to it ; the heathen Philosophers were great professers of Wisdom , Rom. 1.22 . Professing themselves to be wise , they became fools , they were wise to do evil , but to do good they had no understanding , As the Prophet speaks , Jer. 4.22 . The Politicians of the World they pretend to it ; but theirs is rather a Craftiness than a Wisdom ; Men call it Prudence , but they are glad to use many Arts to set it off , and make it look like Wisdom ; by Silence , and Secresie , and Formality , and affected Gravity , and Nods , and Gestures . The Scripture calls it the Wisdom of this World , 1 Cor. 2.6 . and a fleshly Wisdom , 2 Cor. 1.12 . 'T is Wisdom misapply'd , 't is the pursuit of a wrong End. The petty Plots and Designs of this World are far from Wisdom , 1 Cor. 3.20 . The Lord knoweth the thoughts of the Wise , that they are vain . That cannot be Wisdom , which mistakes its great End , which minds mean Things , and neglects those which are of greatest Concernment to them . Job 22.2 . He that is Wise is profitable to himself . Prov. 9.12 . If thou be Wise , thou shalt be Wise for thy self . Tully tells us , Ennius was wont to say Nequicquam sapere sapientem , qui sibi ipsi prodesse non quiret . The wise Sages of the World as to the best things are Fools , Matt. 11.25 . God hath hid these things from the wise and prudent . There are many that are wise in their own Conceits , but there is more hope of a Fool than of them , Prov. 26.12 . So that the greatest part of that which passeth for Wisdom among Men is quite another thing . Nihil tam valde vulgare quàm nihil sapere ; we talk much of Prodigies , maximum portentum vir sapiens , Tul. Those few in the World that are the Children of true Wisdom , they have it in a very imperfect degree , they are not usually so wise for their Souls , and for Eternity , as Men of this World , Luke 16.8 . The Children of this World are in their Generation wiser than the Children of Light. It is attended with many inconveniencies , Eccl. 1.18 . in much wisdom there is much grief ; he speaks of the wisdom about natural things . But we need not instance in the folly of wicked Men , and worldly Men , and in the imperfect degrees of Wisdom which are to be found in good Men , in Wisdom's own Children ; the Wisdom of God needs not these foils to set it off : the Wisdom of Man in Innocency , or of the highest Angel in Heaven , bears no proportion to the un-erring and infinite Wisdom of God. We mortal men many times mistake our End out of Ignorance , apply unfit and improper Means for accomplishing good Ends ; the Angels in Glory have not a perfect comprehension of the harmony and agreement of things , of the unfitness and opposition of them one to another : but the Divine Wisdom propounds to it self the highest and best Ends , and hath a perfect comprehension of the fitness and unfitness of all things one to another ; so that Angels are but foolish Beings to God ; Job 4.17 . His Angels he chargeth with folly . Job , upon a full enquiry after Wisdom , concludes that it belongs only to God , that he only is perfectly possest of it , Job 28.12 . &c. But where shall wisdom be found ? and where is the place of understanding ? in such an eminent and transcendent Degree it is not to be met with in any of the Creatures ; God only hath it , v. 23. God knoweth the place thereof . II. I shall prove that this Perfection belongs to God , 1. From the dictates of Natural Reason , and 2. From Scripture . 1. From the dictates of Natural Reason . I have often told you the Perfections of God are not to be proved by way of demonstration , because there is no Cause of them ; but by way of conviction , by shewing the absurdity and inconvenience of the contrary . The Contrary is an Imperfection , and argues many other Imperfections , therefore Wisdom belongs to God. Among men Folly is look'd upon as the greatest defect ; it is accounted a greater Reproach and Disgrace , than Vice and Wickedness ; it is of so ill a Report in the World , that there are not many but had rather be accounted Knaves than Fools ; but in a true Esteem and Value of things , it is , next to Wickedness , the greatest Imperfection ; and , on the contrary , Wisdom is the highest Perfection next to Holiness and Goodness ; it is usually more cryed up in the World than any thing else . Reason tells us , tho' the Scripture had not said it , that wisdom excells folly as much as light doth darkness , Eccl. 2.13 . The wisdom of a man maketh his Face to shine , Eccl. 8.1 . Wisdom is a defence , 7.12 . and v. 19. Wisdom strengthneth the wise more than ten mighty men that are in the City . And the denyal of this Perfection to God would argue many other Imperfections ; it would be an universal Blemish to the Divine Nature , and would darken all his other Perfections . It would weaken the Power of God. How impotent and ineffectual would Power be without Wisdom ! what irregular things would it produce ! what untoward Combinations of Effects would there be , if Infinite Power should act without the Conduct and Direction of Infinite Wisdom ! It would eclipse the Providence of God , and put out the Eyes that are in the Wheels , as the Prophet represents God's Providence . There can be no Counsel , no Fore-cast , no orderly Government of the World without Wisdom . The Goodness , and Mercy , and Justice , and Truth of God , could not shine with that lustre , were it not for his Wisdom which doth illustrate these with so much advantage . I need not bring Testimonies from Heathen Writers to confirm this , their Books are full of Expressions of their admiration of God's wise Government of the World. I will not trouble you with Quotations of particular Testimonies . Epicurus indeed denyed that God either made or govern'd the World ; but he must needs acknowledge him to have been a very wise Being , because he made him happy , which cannot be without Wisdom , tho' he had taken away all other evidence of his Wisdom . Aristotle seems to have supposed the World to be a necessary result and emanation from God : but then the other Sects of Philosophers did suppose the World to be the free Product of God's Goodness and Wisdom . 2. From Scripture ; Job . 9.4 . He is wise in heart ; 36.5 . He is mighty in strength and wisdom . Dan. 2.20 . Blessed be the name of God for ever and ever , for wisdom and might are his . Hither we may refer those Texts which attribute Wisdom of God in a singular and peculiar manner , Rom. 16.27 . and those which speak of God as the Fountain of it , who communicates and bestows it upon his Creatures , Dan. 2.21 . James 1.5 . and those Texts which speak of the Wisdom of God in the Creation of the World , Psal . 104.24 . O Lord , how wonderful are thy works , in wisdom hast thou made them all ; Jer. 10.12 . who hath establisht the world by his wisdom , and stretched forth the heavens by his discretion ; in the Providence and Government of the World , Dan. 2.20 . Wisdom and strength are his , and he changeth times and seasons , he removeth Kings and setteth up Kings ; and in many other places ; in the redemption of Mankind ; therefore Christ is called the Wisdom of God , 1 Cor. 1.24 . and the dispensation of the Gospel , the hidden wisdom of God , and the manifold wisdom of God , Eph. 2.10 . If then God be only wise , the Original and only Fountain of it , from hence we learn , First , To go to him for it . Jam. 1.5 . If any man lack wisdom , let him ask it of God. There are many conceited Men , that think they are Rich and increased , and stand in need of nothing . The Apostle doth not speak as if there were some that did not want Wisdom , but because there are some so proud and conceited , that they think that they lack nothing ; those are stark Fools , and God resists such foolish and proud Men : but if any Man , sensible of his Defect and Imperfection , cometh to God , he gives liberally and upbraids no man. We are ashamed to learn Wisdom of Men , lest they should contemn and upbraid us with our Folly ; Men are envious and unwilling that others should be as wise as themselves : but God's goodness makes him willing to impart Wisdom , he gives liberally , and upbraids no man. This is the most desirable Accomplishment and Perfection ; happy is the man that getteth wisdom ; wisdom is the principal thing , therefore get wisdom ; it is better than those things that are of highest value among men , as Solomon often makes the Comparison . Now because it comes down from above , we should look up for it ; it 's by the Revelation of his Will , and the wise Counsels of his Word , that we are made wise unto salvation , therefore we should beg of him , that he would give us the Spirit of wisdom and revelation in the knowledge of himself , Eph. 1.17 . 2. If God be only Wise in such an eminent and transcendent Degree , then let us be humble . There 's no cause of boasting , seeing we have nothing but what we have receiv'd . The lowest instance , the least specimen of Divine Wisdom out-shines the highest pitch of Humane Wisdom ; the foolishness of God is wiser than men , 1 Cor. 1.25 . therefore let not the wise man glory in his wisdom , Jer. 9.29 . Of all things we should not be proud of Wisdom ; the proud man throws down the Reputation of his Wisdom , by the way that he would raise it . No such evidence of our Folly , as as a conceit that we are Wise ; sapientis animus nunquam turgescit , nunquam tumet , Cic. To pride our selves in our own Wisdom , is the way to have our Folly made manifest . God threatens to destroy the wisdom of the wise man , and to turn their wisdom into foolishness . 3. We should labour to partake of the Wisdom of God , so far as it is communicable . The greatest Wisdom that we are capable of , is to distinguish between Good and Evil ; to be wise to that which is good , as the Apostle speaks , Rom. 16.19 . that is , to provide for the future in time , to make provision for Eternity , to think of our latter end , to fear God and obey him , to be pure and peaceable , to receive instruction , and to win Souls ; these are the Characters which the Scripture gives of Wisdom . When Job had declared that the excellency of the Divine Wisdom was not to be attained by men ; he tells us what that Wisdom is , which is proper for us ; And unto man he said , the fear of the Lord that is wisdom , and to depart from evil , that is understanding . There are many that are wise to worldly Ends and Purposes , as our Saviour tells us , wise to get Riches , and to ascend to Honours : But this is not the wisdom which we are to labour after ; this is but a short-witted Prudence , to serve a present turn , without any prospect to the future , without regard to the next World , and the Eternity which we are to live in ; this is to be wise for a moment , and fools for ever . 4. If God be only Wise , then put your Trust and Confidence in him . Whom should we trust rather than Infinite Wisdom which manageth and directs Infinite Goodness and Power ? In all Cases of difficulty trust him for direction , acknowledge him in all thy ways , that he may direct thy steps , commit thy way unto the Lord , and lean not to thine own understanding . The race is not to the swift , nor the Battel to the strong , but the Providence of God disposeth all these things . And if we rely upon our own Wisdom , that will prove a broken reed . And as our own Wisdom is a broken Reed , so the Wisdom of other men , Isa . 31.1 , 2. God curseth them that go down into Egypt , and trust to their strength and Wisdom , but look not to the holy one of Israel , neither seek the Lord ; yet he also is wise , saith the Prophet . 5. Let us adore the Wisdom of God , and say with St. Paul , 1 Tim. 1.17 . To the only wise God be honour and glory , for ever and ever Amen ; and with Daniel , Blessed be the name of God for ever and ever , for wisdom and might are his . Veneration is the acknowledgement of an Infinite Excellency and Perfection . We reverence any extraordinary degree of Wisdom in Men ; but the Divine Wisdom which is Perfect and Infinite , is matter of our Adoration , and Blessing , and Praise . Thanksgiving respects the Benefits we receive : but we bless God when we acknowledge any Excellency ; for as God's Blessing us is to do us good , so our Blessing him is to speak good of him ; and as all God's Perfections are the Objects of our Blessing , so more especially his Wisdom is of our Praise ; for to praise God is to take notice of the wise Design and Contrivance of his Goodness and Mercy towards us . Before I pass on to the other Particulars contained in these words , I cannot but take notice that this wise God , here spoken of , is stiled our Saviour , which some understand of our Saviour Jesus Christ , and bring this place as an Argument to prove his Divinity ; and if that were so , it were all one to my purpose , which is in the next place to shew that Glory , and Majesty , and Dominion , and Power belong to the Divine Being . But altho' I would not willingly part with any place that may fairly be brought for the proof of the Divinity of Christ , yet seeing there are so many plain Texts in Scripture for the proof of it , we have the less reason to stretch doubtful places ; and that this is so , will appear to any one who considers that the Title of Saviour is several times in Scripture attributed to God the Father ; besides that in a very Ancient and Authentick Copy , we find the words read somewhat otherwise , and so as to put this out of all Controversie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Having premised thus much for the clearing of these words , I shall briefly consider , first God's Glory and Majesty , and then his Dominion and Soveraignty . First , God's Glory and Majesty . By Majesty , we may understand the greatness , or eminent excellency of the Divine Nature , which results from his Perfections , and whereby the Divine Nature is set and placed infinitely above all other Beings ; I say the eminent excellency of the Divine Nature , which results from his Perfections , more especially from those great Perfections , his Goodness , and Wisdom , and Power , and Holiness . And his Glory is a manifestation of this Excellency , and a just acknowledgment and due opinion of it . Hence it is , that in Scripture God is said to be glorious in power , and glorious in holiness , and his Goodness is call'd his glory ; and here in the Text , Glory and Majesty are ascribed to him upon the account of his Wisdom and Goodness . That these belong to God , I shall prove , 1. From the acknowledgment of Natural Light. The Heathens did constantly ascribe Greatness to God , and that as resulting chiefly from his Goodness , as appears by their frequent conjunction of these two Attributes , Goodness and Greatness . Opt. Max. were their most familiar Titles of the Deity ; to which I will add that known place of Seneca , primus deorum cultus est deos credere , dein reddere illis majestatem suam , reddere bonitatem , sine quâ nulla majestas . 2. From Scripture . It were endless to produce all those Texts wherein Greatness and Glory are ascribed to God. I shall mention two or three . Deut. 10.17 . the Lord is a great God ; Psal . 24.10 . he 's call'd the King of glory ; 104 , 1. he is said to be cloathed with majesty and honour . The whole Earth is full of his glory . Hither belong all those Doxologies in the Old and New Testament , wherein Greatness and Glory and Majesty are ascribed to God. From all which we may learn , 1. What it is that makes a Person great and glorious , and what is the way to Majesty , viz. real worth and excellency , and particularly that kind of excellency which Creatures are capable of in a very eminent degree , and that is goodness ; this is that which advanceth a Person , and gives him a pre-eminency above all others ; this casts a lustre upon a man , and makes his face to shine . Aristotle tells us , that Honour is nothing else but the signification of the esteem which we have of a Person for his goodness ; for , saith he , to be good , and to do good , is the highest glory . God's Goodness is his highest Glory ; and there is nothing so glorious in any Creature , as herein to be like God. 2. Let us give God the Glory which is due to his Name ; Ascribe ye greatness to our God , Deut. 32.3 . Give unto the Lord , O ye mighty , give unto the Lord glory and power , Psal . 29.1 . The Glory and Majesty of God calls for our Esteem and Honour , our Fear and Reverence of him . Thus we should glorifie God in our Spirits , by an inward esteem and reverence of his Majesty . The thoughts of Earthly Majesty will compose us to reverence : how much more should the Apprehensions of the Divine Majesty strike an awe upon our Spirits in all our Addresses to him ? his excellency should make us afraid , and keep us from all saucy boldness and familiarity with him . Reverence is an Acknowledgment of the distance which is between the Majesty of God and our meanness . And we should glorifie him in our bodies , with outward Worship and Adoration ; that is , by all external significations of reverence and respect ; and we should glorifie him in our Lives and Actions . The highest glory a Creature can give to God , is to endeavour to be like him ; satis illos coluit , quisquis imitatus est , Sen. hereby we manifest and shew forth his Excellency to the World , when we endeavour to be conformed to the Divine Perfections . And in case of sin and provocation , we are to give glory to God by repentance , which is an acknowledgment of his Holiness , who hates sin ; and of his Justice , which will punish it ; and of the mercy of God , which is ready to pardon it ; for it is the glory of God to pass by a provocation . 3. We should take heed of robbing God of his Glory , by giving it to any Creature , by ascribing those Titles , or that Worship to any Creature , which is due to God alone . This is the Reason which is given of the Second Commandment ; I the Lord am a jealous God ; God is jealous of his Honour , and will not give his glory to another , nor his Praise to graven Images , Isa . 42.8 . Upon this account , we find the Apostle reproves the Idolatry of the Heathens , because thereby they debased the esteem of God , and did shew they had unworthy thoughts of him , Rom. 1.21 , 23. When they knew God , they glorified him not as God , but became vain in their imaginations . And changed the glory of the incorruptible God into an image made like to corruptible man , and to birds and four-footed beasts , and creeping things . Hereby they denyed the glorious Excellency of the Divine Nature ; that is , that he is a Spirit , and so incapable of being represented by any material or sensible Image . Secondly , I come now to speak of the Soveraignty and Dominion of God. In which I shall shew , First . What we are to understand by the Soveraignty and Dominion of God. By these we mean the full and absolute Right and Title and Authority which God hath to , and over all his Creatures , as his Creatures , and made by him . And this Right results from the Effects of that Goodness , and Power , and Wisdom whereby all things are and were made ; from whence there doth accrew to God a Soveraign Right and Title to all his Creatures , and a full and absolute Authority over them ; that is such a Right and Authority which doth not depend upon any Superior , nor is subject and accountable to any for any thing that he does to any of his Creatures . And this is that which is call'd summum imperium , because there is no power above it to check or control it , and therefore there can be none greater than this . And it is absolute , because all the Creatures have what they have from God , and all depend upon his Goodness , and therefore they owe all possible Duty and perpetual Subjection so long as they continue in Being , because it is solely by his Power and Goodness that they continue ; and therefore whatever Right or Title any one can pretend to any Person or Thing , that God hath to all things , in Deo omnes tituli omnia jura concurrunt . So that Soveraignty and Dominion signifies a full Right and Title and Propriety in all his Creatures , and an absolute Authority over them , to govern them and dispose of them , and deal with them in any way he pleaseth , that is not contrary to his essential Dignity and Perfection , or repugnant to the Natural State and Condition of the Creature . And for our better understanding of this , and the preventing of Mistakes which Men are apt to fall into about the Soveraignty of God , I will shew , I. Wherein it doth not consist . And , II. Wherein it doth consist . I. Wherein it doth not consist . 1. Not in a Right to gratifie and delight himself in the extreme Misery of innocent and undeserving Creatures ; I say , not in a right ; for the right that God hath in his Creatures is founded in the Benefits he hath conferred upon them , and the Obligation they have to him upon that account . Now there 's none , who because he hath done a Benefit , can have , by vertue of that , a right to do a greater Evil than the Good which he hath done amounts to ; and I think it next to madness , to doubt whether extreme and Eternal Misery be not a greater Evil , than simple Being is a Good. I know they call it physical goodness ; but I do not understand how any thing is the better for being call'd by a hard Name . For what can there be that is good or desirable in Being , when it only serves to be a foundation of the greatest and most lasting Misery ? and we may safely say , that the just God will never challenge more than an equitable right . God doth not claim any such soveraignty to himself , as to crush and oppress innocent Creatures without a cause , and to make them miserable without a provocation . And because it seems some have been very apt to entertain such groundless Jealousies and unworthy Thoughts of God , he hath given us his Oath to assure us of the contrary . As I live , saith the Lord , I have no pleasure in the death of a sinner , but rather that he should turn and live . So far is he from taking Pleasure in the misery and ruin of innocent Creatures , that in case of sin and provocation , he would be much rather pleased , if sinners would , by Repentance , avoid and escape his Justice , than that they should fall under it . The good God cannot be glorified or pleased in doing Evil to any , where Justice doth not require it ; nothing is further from infinite Goodness than to rejoice in Evil. We account him a Tyrant and a Monster of Men , and of a devilish temper , that can do so ; and we cannot do a greater Injury to the good God , than to paint him out after such a horrid and deformed manner . 2. The soveraignty of God doth not consist in imposing Laws upon his Creatures , which are impossible either to be understood or observed by them . For this would not only be contrary to the dignity of the Divine Nature , but contradict the nature of a reasonable Creature , which , in reason , cannot be obliged by any Power to impossibilities . 3. The soveraignty of God doth not consist in a liberty to tempt Men to Evil , or by any inevitable Decree to necessitate them to sin , or effectually to procure the sins of Men , and to punish them for them . For as this would be contrary to the Holiness , and Justice , and Goodness of God ; so to the nature of a reasonable Creature , who cannot be guilty or deserve Punishment for what it cannot help . And men cannot easily have a blacker thought of God , than to imagin that he hath , from all Eternity , carried on a secret Design to circumvent the greatest part of men into destruction , and underhand to draw Men into a Plot against Heaven , that by this unworthy practice he may raise a Revenue of glory to his Justice . There 's no generous and good man , but would spit in that man's Face that should charge him with such a Design : and if they who are but very drops of goodness , in comparison of God , the infinite Ocean of Goodness , would take it for such a Reproach ; shall we attribute that to the best Being in the World , which we would detest and abominate in our selves ? II. Wherein the Soveraignty of God doth consist . 1. In a right to dispose of , and deal with his Creatures in any way that doth not contradict the Essential Perfections of God , and the natural Condition of the Creature . 2. In a right to impose what Laws he pleaseth upon his Creatures , whether natural and reasonable ; or positive , of Tryal of Obedience , provided they contradict not the Nature of God or of the Creature . 3. In a right to inflict due and deserved Punishment in case of provocation . 4. In a right to afflict any of his Creatures , so the Evil he inflicts be short of the Benefits he hath conferred on them ; yea , and farther , in a right when he pleaseth to annihilate the Creature , and turn it out of Being , if it should so seem good to him , tho' that Creature have not offended him ; because what he gave was his own , and he may without injury take it away again when he pleaseth . In these the Soveraignty of God consists , and if there be any thing else that can be reconciled with the essential Perfections of God. Secondly , For the Proof and Confirmation of this . This is universally acknowledg'd by the Heathens , that God is the Lord and Soveraign of the World , and of all Creatures . Hence Plato calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and Tully , omnium rerum Dominum , Lord of all ; and this the Scripture doth every where attribute to him , calling him Lord of all , King of Kings , and Lord of Lords ; to which we may refer all those Doxologies , in which Power , and Dominion , and Authority are ascribed to God. I will only mention that eminent Confession of Nebuchadnezzar a great King , who , when his Understanding came to him , was forced to acknowledge that God was the most high , Dan. 4.34 , 35. I infer , First , Negatively , we cannot , from the soveraignty of God , infer a right to do any thing that is unsuitable to the Perfection of his Nature ; and consequently that we are to rest satisfied with such a Notion of Dominion and Soveraignty in God , as doth not plainly and directly contradict all the Notions that we have of Justice and Goodness : nay it would be little less than a horrid and dreadful Blasphemy , to say that God can , out of his Soveraign Will and Pleasure , do any thing that contradicts the Nature of God , and the essential Perfections of the Deity ; or to imagin that the Pleasure and Will of the Holy , and Just , and Good God is not always regulated and determined by the essential and indispensable Laws of Goodness , and Holiness , and Righteousness . Secondly , Positively ; we may infer from the Soveraignty and Dominion of God , 1. That we ought to own and acknowledge God for our Lord and Soveraign , who by creating us , and giving us all that we have , did create to himself a Right in us . 2. That we owe to him the utmost possibility of our Love , to love him with all our hearts , and souls , and strength ; because the Souls that we have he gave us ; and that we are in a capacity to love him , is his Gift ; and when we render these to him , we do but give him of his own . 3. We owe to him all imaginable subjection , and observance , and obedience ; and are with all diligence , to the utmost of our endeavours , to conform our selves to his Will , and to those Laws which he hath imposed upon us . 4. In case of Offence and Disobedience , we are without murmuring , to submit to what he shall inflict upon us , to accept of the punishment of our iniquity , and patiently to bear the indignation of the Lord , because we have sinned against him , who is our Lord and Soveraign . SERMON VIII . The Wisdom of God , in the Creation of the World. PSALM 104.24 . O Lord ; how manifold are thy Works ! in Wisdom hast thou made them all . I Am treating of the Attributes and Properties of God , particularly those which relate to the Divine Understanding , which I told you are his Knowledge and Wisdom . I have finisht the first , the Knowledge of God. The last Day I spake concerning the Wisdom of God in general ; but there are Three eminent Arguments , and famous Instances of God's Wisdom , which I have reserved for a more large and particular handling . The Wisdom of God shines forth in the Creation of the World , in the Government of it , and in the Redemption of Mankind by Jesus Christ . Of these Three I shall speak severally . I begin with the First , the Argument of God's Wisdom , which the Creation doth furnish us withal . In this visible frame of the World which we behold with our Eyes , which way soever we look , we are encountred with ocular demonstrations of the Wisdom of God. What the Apostle saith of the Power of God is true likewise of his Wisdom , Rom. 1.20 . The invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and God-head : so the eternal wisdom of God is understood by the things which are made . Now the Creation is an Argument of the wisdom of God , as it is an effect of admirable Counsel and Wisdom . As any curious Work , or rare Engine doth argue the Wit of the Artificer ; so the variety , and order , and regularity , and fitness of the Works of God , argue the infinite wisdom of him who made them ; a Work so beautiful and magnificent , such a stately Pile as Heaven and Earth is , so curious in the several pieces of it , so harmonious in all its parts , every part so fitted to the service of the whole , and each part for the service of another ; is not this a plain Argument that there was infinite wisdom in the contrivance of this Frame ? Now I shall endeavour to prove to you that this Frame of Things which we see with our Eyes , which we call the World , or the Creation , is contrived after the best manner , and hath upon it evident impressions of Counsel and Wisdom . I grant the wisdom of God is Infinite , and that many of the Ends and Designs of his wisdom are unsearchable , and past finding out , both in the Works of Creation and Providence ; and that tho' a Wise man seek to find out the work of God from the beginning to the end , he shall not be able to do it ; and we shall never be able to exhaust all the various Wisdom and Contrivance which is in the Works of God ; tho' the oftner and the nearer we meditate upon them , the more we shall see to admire in them ; the more we study this Book of the Creation , the more we shall be astonish'd at the Wisdom of the Author : but this doth not hinder but that we may discover something of the Wisdom of God , tho' it be Infinite . As the Effects of Infinite Power may fall under our Senses , so the Designs of Infinite Wisdom may fall under our Reason and Vnderstanding ; and when things appear to our best Reason , plainly to be order'd for the best , and the greatest advantages of the World and Mankind , so far as we are able to judge ; and if they had been otherwise , as they might have been a hundred thousand ways , they would not have been so well ; we ought to conclude , that things are thus , and not otherwise , is the result of Wisdom . Now the Wisdom of God in the Creation will appear by considering the Works of God. Those who have studied Nature can discourse these things more exactly and particularly . It would require perfect skill in Astronomy , to declare the motions and order of Heavenly Bodies ; and in Anatomy , to read Lectures of the rare contrivance of the Bodies of living Creatures . But this , as it is beyond my ability , so it would probably be above most of your Capacities ; therefore I shall content my self with some general and more obvious instances of the Divine Wisdom , which shine forth so clear in his Works , that he that runs may read it . 1. I shall take a short survey of the several parts of the World. 2. Single out Man the Master-piece of the visible Creation . 1. If we survey the World , and travel over the several parts of it in our thoughts , we shall find that all things in it are made with the greatest exactness , ranged in the most beautiful order , and serve the wisest and best Ends. If we look up to Heaven , and take notice only there of that which is most visible , the Sun ; you see how by the wise order and constancy of its course it makes Day and Night , Winter and Summer . This the Psalmist takes notice of , Psal . 19.1 , 2. The heavens declare the glory of God ; and the firmament sheweth his handy work . Day unto Day uttereth speech , and night unto night sheweth knowledge . It may easily be imagin'd many ways , how the Sun might have had another Course in reference to the Earth ; but no Man can devise any other that should not be very much to the prejudice of the World ; so that this being the best , it is an Argument that Wisdom had the ordering and disposing of it . If we look down to the Earth , we shall see God's ascending and descending ; I mean clear representations of Divine Wisdom in the Treasures that are hid in the Bowels of it , and those Fruits that grow upon the surface of it . What vast Heaps , and what variety of useful Materials and Minerals are scatter'd up and down in the Earth , as one would think , with a careless Hand , but yet so wisely disperst , as is most proper for the Necessities and Uses of several Countries ! Look upon the surface of the Earth , and you shall find it cloathed and adorned with Plants of a various and admirable Frame , and Beauty , and Usefulness . Look upon the vast Ocean , and there you may see the Wisdom of God in bridling and restraining that unruly Element , I mean in sinking it below the Earth ; whereas the Water might have been above and cover'd the Earth , and then the Earth had been in a great measure useless , and incapable of those Inhabitants which now possess it . Look again upon the Earth , and in the Air , and Sea , and you shall find all these inhabited and furnisht with great store of living Creatures of several kinds , wonderfully made in the frame of their Bodies , endowed with strong inclination to increase their kinds , and with a natural Affection and Care toward their Young ones ; and every kind of these Creatures armed either with strength or wit to oppose their Enemy , or swiftness to flie from him , or strong Holds to secure themselves . But the Creation is a vast Field , in which we may easily lose our selves . I shall therefore call home our wandring Thoughts ; for we need not go out of our selves for a proof of Divine Wisdom . I shall therefore , 2. Select the choicest piece of it , Man , who is the top and perfection of this visible World. What is said of the Elephant , or Behemoth , Job 40.19 . in respect of the vast bigness and strength of his Body , is only absolutely true of Man , that he is divini opificii caput , the chief of the ways of God , and upon Earth there is none like him . Man is Mundi utriusque nexus , the bond of both Worlds , as Scaliger calls him , in whom the World of Bodies , and the World of Spirits do meet , and unite ; for in respect to his Body , he is related to this visible World , and is of the Earth ; but in respect of his Soul , he is allied to Heaven , and descended from above . We have looked above us , and beneath us , and about us , upon the several representations of God's Wisdom , and the several parts of the Creation ; but we have not yet consider'd the best piece of the visible World , which we may speak of , without flattery of our selves , and to the praise of our Maker . God , when he had made the World , he made man after his own Image . When he had finished the other part of the Creation , he was pleased to set up this Picture of himself in it , as a Memorial of the Workman . Now we shall a little more particularly consider this piece of God's Workmanship , being it is better known , and more familiar to us , as it is more excellent than the rest , and consequently a higher instance of the Divine Wisdom . It is observed by some , that concerning the parts of the Creation , God speaks the word , let there be light , and let there be a firmament , and there was so : but when he comes to make Man , he doth , as it were , deliberate , and enter into consultation about him ; And God said , let us make man in our image , after our likeness ; and let him have dominion . Gen. 1.26 ; as if Man , above all the rest , were the Effect and Result of Divine Wisdom , and the Creature of his Counsel . Man may be consider'd either in himself , and in respect of the Parts of which he consists , Soul and Body ; or with relation to the Universe , and other parts of the Creation . 1. Consider him in himself , as compounded of Soul and Body . Consider Man in his outward and worse part , and you shall find that to be admirable , even to astonishment ; in respect of which , the Psalmist cries out , Psal . 139.14 . I am fearfully and wonderfully made , marvellous are thy works , and that my soul knoweth right well . The frame of our Bodies is so curiously wrought , and every part of it so full of Miracle , that Galen ( who was otherwise backward enough to the Belief of a God ) when he had anatomized Man's Body , and carefully survey'd the frame of it , viewed the fitness and usefulness of every part of it , and the many several intentions of every little Vein , and Bone , and Muscle , and the beauty of the whole ; he fell into a pang of Devotion , and wrote a Hymn to his Creator . And those excellent Books of his , de usu partium , of the usefulness and convenient contrivance of every part of the Body , are a most exact demonstration of the Divine Wisdom , which appears in the make of our Body , of which Books , Gassendus saith , the whole work is writ with a kind of Enthusiasm . The Wisdom of God , in the frame of our Bodies , very much appears by a curious consideration of the several parts of it ; but that requiring a very accurate skill in Anatomy , I chuse rather wholly to forbear it , than by my unskilfulness to be injurious to the Divine Wisdom . But this domicilium corporis , this House of our Body , tho' it be indeed a curious piece ; yet it is nothing to the noble Inhabitant that dwells in it . This Cabinet , tho' it be exquisitely wrought , and very rich ; yet it comes infinitely short in value of the Jewel that is hid and laid up in it . How does the glorious faculty of Reason and Understanding exalt us above the rest of the Creatures ! Nature hath not made that particular Provision for Man , which it hath made for other Creatures , because it hath provided for him in general , in giving him a Mind and Reason . Man is not born cloathed , nor armed with any considerable Weapon for defence ; but he hath Reason and Understanding to provide these things for himself ; and this alone excells all the advantages of other Creatures ; he can keep himself warmer and safer , he can fore-see Dangers and provide against them ; he can provide Weapons that are better than Horns , and Teeth , and Paws , and by the advantage of his Reason , is too hard for all other Creatures , and can defend himself against their Violence . If we consider the Mind of Man yet nearer , how many Arguments of Divinity are there in it ! That there should be at once in our Understandings distinct comprehensions of such variety of Objects ; that it should pass in its Thoughts from Heaven to Earth in a moment , and retain the memory of things past , and take a prospect of the future , and look forward as far as Eternity ! Because we are familiar to our selves , we cannot be strange and wonderful to our selves : But the great Miracle of the World is the Mind of Man , and the contrivance of it an Eminent Instance of God's Wisdom . 2. Consider Man with relation to the Universe , and you shall find the Wisdom of God doth appear , in that all things are made so useful for Man , who was design'd to be the chief Inhabitant of this visible World , the Guest whom God design'd principally to entertain in this House which he built . Not that we are to think , that God hath so made all things for Man , that he hath not made them at all for himself , and possibly for many other uses than we can imagine ; for we much over-value our selves , if we think them to be only for us ; and we diminish the Wisdom of God in restraining it to one end : but the chief and principal End of many things is the Use and Service of Man ; and in reference to this End , you shall find that God hath made abundant and wise Provision . More particularly we will consider Man. 1. In his natural capacity , as a part of the World. How many things are there in the World for the service and pleasure , for the use and delight of Man , which , if Man were not in the World , would be of little use ? Man is by Nature a contemplative Creature , and God has furnish'd him with many Objects to exercise his Understanding upon , which would be so far useless and lost , if Man were not . Who should observe the Motions of the Stars , and the Courses of those Heavenly Bodies , and all the Wonders of Nature ? Who should prie into the secret Virtues of Plants , and other natural things , if there were not , in the World , a Creature endowed with Reason and Understanding ? Would the Beasts of the Field study Astronomy , or turn Chymists , and try Experiments in Nature ? What variety of beautiful Plants and Flowers is there ! which can be imagin'd to be of little other use but for the Pleasure of Man. And if Man had not been , they would have lost their grace , and been trod down by the Beasts of the Field , without pity or observation ; they would not have made them into Garlands and Nose-gays . How many sorts of Fruits are there which grow upon high Trees , out of the reach of Beasts ! and indeed they take no Pleasure in them . What would all the vast bodies of Trees have served for , if Man had not been to build with them , and make Dwellings of them ? Of what use would all the Mines of Metal have been , and of Coal , and the Quarries of Stone ? Would the Mole have admired the fine Gold ? Would the Beasts of the Forest have built themselves Palaces , or would they have made Fires in their Dens ? 2. Consider Man in his Geographical Capacity , as I may call it , in relation to his Habitation in this or that Climate , or Country . The Wisdom of God hath so order'd Things , that the Necessities of every Country are supplyed one way or other . Egypt hath no Rains ; but the River Nilus overflows it , and makes it fruitful . Under the Line , where there are excessive Heats , every day there are constant gales and breezes of cool Wind , to fan and refresh the scorched Inhabitants . The hotter Countries are furnisht with Materials for Silk , a light Cloathing ; we that are cooler here in England , with materials for Cloth , a warmer Cloathing ; Russia and Muscovy , which are extreme Cold , are provided with warm Furs , and Skins of Beasts . 3. Consider Man in his capacity of Commerce and Entercourse . Man is a sociable Creature ; besides the advantages of Commerce with remoter Nations , for supplying every Country with those Conveniences and Commodities which each doth peculiarly afford . And here the Wisdom of God does plainly appear in disposing the Sea into several parts of the World , for the more speedy Commerce and Entercourse of several Nations . Now if every Country had brought forth all Commodities ; that had been needless and superfluous , because they might have been had without Commerce ; besides that the great encouragement of Entercourse among Nations , which is so agreeable to humane Nature , would have been taken away : If every Country had been , as now it is , destitute of many things other Countries have , and there had been no Sea to give an opportunity of Trafick ; the World had been very defective as to the Use of Man. Now here appears the Wisdom of God , that the World , and all things in it , are contriv'd for the best . Thus I have endeavour'd to do something toward the displaying of God's Wisdom in the workmanship of the World ; altho' I am very sensible how much I have been master'd and opprest by the greatness and weight of so noble an Argument . For who can declare the works of God! and who can shew forth all his praise ! The Use I shall make of what has been said , shall be in three Particulars . 1. This confutes the Epicureans , who impute the World , and this orderly and beautiful Frame of Things to Chance ▪ Those things which are the proper Effects of Counsel , and bear the plain Impressions of Wisdom upon them , ought not to be attributed to Chance . What a madness is it to grant all things to be as well made , as if the wisest Agent upon Counsel and Design had contriv'd them ; and yet to ascribe them to Chance ! Now he that denies things to be so wisely framed , must pick holes in the Creation , and shew some fault and irregularity in the Frame of Things , which no Man ever yet pretended to do . Did ever any Anatomist pretend to shew how the Body of Man might have been better contriv'd , and fitter for the Uses of a Reasonable Creature than it is ; or any Astronomer to rectifie the Course of the Sun. As for the Extravagant and Blasphemous Speech of Alphonsus , That if he had stood at God's Elbow when he made the World , he could have told him how to have made it better ; besides his Pride , it shews nothing but his Ignorance ; that he built his Astronomy upon a false Hypothesis , as is generally believed now by the Learned in that Science ; and no wonder he found fault with the World , when he mistook the Frame of it : But those who have been most verst in Nature , and have most pried into the secrets of it , have most admired the workmanship both of the great World , and the less . But if we must suppose the World to be as well made as Wisdom could contrive it , which is generally granted ; it is a monstrous folly to impute it to Chance . A man might better say , Archimedes did not make any of his Engines by Skill , but by Chance ; and might more easily maintain that Cardinal Richlieu did not manage Affairs by any Arts or Policies , but they fell out by meer Chance . What pitiful shifts is Epicurus put to , when the best Account he can give of the World , is this ; That Matter always was , and the parts of it in motion , and after a great many Tryals , the parts of Matter at length hamper'd themselves in this fortunate order wherein they now are ; that men , at first , grew out of the Earth , were nourisht by the Navel-string , and when they were strong enough , broke loose and weaned themselves ; that the Nostrils were made by the Waters making themselves a passage out of the Body ; and the Stomack and Bowels by the Waters forcing a passage downward ; that the Members of the Body were not made for those Vses for which they serve , but chanced to be so , and the uses afterwards found out . Is it worth the while to advance such senseless Opinions as these , to deny the Wisdom of God ? Is it not much easier , and more reasonable to say , that the Wisdom of God made all these things , than to trouble our selves to imagin how all things should happen thus conveniently by Chance ? Did you ever know any great work , in which there was variety of parts , and an orderly disposition of them required , done by Chance , and without the direction of Wisdom and Counsel ? How long time might a Man take to jumble a set of four and twenty Letters together , before they would fall out to be an exact Poem ; yea , or make a Book of tolerable Sense , tho' but in Prose ? How long might a Man sprinkle Oil and Colours upon Canvas , with a careless Hand , before this would produce the exact Picture of a Man ? And is a Man easilier made by Chance , than his Picture ? He that tells me that this great and curious frame of the World was made by Chance , I could much more believe him , if he should tell me that Henry the VII's Chappel , in Westminster , was not built by any mortal man , but the Stones did grow in those forms into which they seem to us to be cut and graven ; that the Stones ; and Timber , and Iron , and Brass , and all the other Materials , came thither by Chance , and upon a day met all happily together , and put themselves into that delicate order , in which we see them so close compacted , that it must be a great Chance that parts them again . Now is it not much easier to imagin how a skilful Workman should raise a Building , than how Timber , and Stones , and how that variety of Materials which is required to a great and stately Building , should meet together all of a just bigness , and exactly fitted , and by chance take their places , and range themselves into that order . I insist the longer upon this , because I am sensible how much Atheism hath gained in this Age. 2. Let us Admire , and Adore , and Praise the Wisdom of God , who hath establisht the world by his wisdom , and stretched out the heavens by his understanding ; who hath made all things in number , weight , and measure , that is , by exact wisdom . The wise Works of God are the proper Object of our praise ; and this is a day proper for this Work of Praise and Thanks-giving . Now under the Gospel , since Christ was clearly revealed , we have new matter of Praise and Thanksgiving ; but as God has given us Christ , so he hath given us our Beings . We are not so to remember our Redeemer , as to forget our Creator . The Goodness , and Power , and Wisdom of God , which appears in the Creation of the World , ought still to be matter of Admiration and Praise to Christians . It is a great Fault and Neglect among Christians , that they are not more taken up with the Works of God , and the Contemplation of the Wisdom which shines forth in them . We are apt enough to admire other things , little Toys ; but we overlook this vast curious Engine of the World , and the great Artificer of all things . It was truly said of one , that most men are so stupid and inconsiderate , as to admire the Works of a Painter or a Carver , more than the Works of God. There are many that have bestowed more Eloquence in the Praise of a curious Picture , or an exact Building , than ever they did upon this noble and exquisite frame of the World , or any of the works of God. We can admire the wisdom , and design , and skill of petty Artists , and little Engineers ; but here is wisdom in the Beauty and Order of the Creation . Did we love God , and take pleasure in the Effects of his Wisdom and Power , we should be more in the Contemplation of them . Psal . 111.2 . The works of the Lord are great , sought out of all them that have pleasure therein . Let us then say with the Psalmist , ; O Lord , how manifold are thy works ! in wisdom hast thou made them all ; the Earth is full of thy riches , &c. More particularly let us , with an humble thankfulness , admire the Wisdom which hath made and disposed all things so fitly for our Use and Service , and with so merciful a respect to us ; The Light and Influence of Heaven ; the Beasts and the Fruits of the Earth . We find the Psalmist often praising God upon this Account , Psal . 136.4 , 5. &c. The Wisdom which hath framed these Bodies of ours . Psal . 139.14 , 15 , 16. Which hath endowed us with Knowledge and Understanding . Elihu complains , that Men were apt to over-look these great Blessings of God , Job 35.10 , 11 , 12. But none saith , where is God my maker , who giveth Songs in the night ? Who teacheth us more than the Beasts of the earth , and maketh us wiser than the Fowls of Heaven ? There they cry , but none giveth answer , because of the pride of evil men . 3. Vse ; Trust the Wisdom of God , which made the World , to govern it , and the Affairs of it ; and the Wisdom which hath framed thy Body in so curious and exquisite a manner , and formed thy Spirit within thee , and hath made so many Creatures , with reference to thy Necessity and Comfort , trust him for thy future Provision . Mat. 6.25 . I say unto you , Take no thought for your lives , what ye shall eat , &c. Is not the life more than meat ? and the body than rayment ? He hath given us our Souls , he hath breathed into us the breath of life , and made these Bodies without our care and thought ; He hath done the greater , will he not do the less ? When thou art ready anxiously and solicitously to say , what shall I do for the necessaries of Life ? Consider whence thou didst receive thy Life , who made this Body of thine ; thou mayst be assur'd that the Wisdom which hath created these , consider'd how to supply them ; the Wisdom of God knew that you would want all these , and hath accordingly provided for them , therefore fear not . SERMON VIII . The Wisdom of God , in his Providence . Preached at Kensington . I PETER V. 7 . Casting all your care upon him , for he careth for you . AMONGST the several Duties , which towards the conclusion of this Epistle the Apostle exhorts Christians to , this is one , not to be over-much solicitous and concerned about what may befal us , but to refer our selves to the providence of God , which takes care of us . In speaking to this Argument , I shall I. Consider the nature of the Duty here required , which is to cast our care upon God. II. The Argument used to perswade us to it ; because he careth for us . I. For the nature of the Duty here required . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an anxious care about Events ; a care that is accompanied with trouble and disquiet of Mind about what may befall us ; about the good that we hope for , and desire ; or about the Evil which we fear may come upon us . This the Apostle exhorts us to throw off ; and to leave to the Providence of God and his Care , all those Events which we are apt to be so solicitous and disquieted about . The Expression seems to be taken out of Psal . 55.22 . cast thy burthen upon the Lord , and he shall sustain thee . Now that we may not mistake our Duty in this matter , I shall shew what is not here meant by casting all our care upon God , and then what is meant by it . The Apostle doth not hereby intend to take Men off from a provident care and diligence , about the concernments of this life ; this is not only contrary to Reason , but to many express Precepts and Passages of Scripture , wherein Diligence is recommended to us , and the Blessing of God , and the good Success of our Affairs promised thereto ; wherein we are commanded to provide for those of our Family , which cannot be done without some sort of care ; and wherein Sloathfulness and Negligence are condemned , and threatned with Poverty ; so that this is not to cast our care upon God , to take no care of our selves , to use no diligence and endeavour for the obtaining of the Good which we desire , and the prevention of the Evil we fear ; this is to tempt the Providence of God , and to cast that Burthen upon him , which he expects we should bear our selves . But by casting our care upon God , the Apostle intends these two things . 1. That after all prudent Care and Diligence have been used by us , we should not be farther solicitous , nor trouble our selves about the event of Things , which , when we have done all we can , will be out of our power . And this certainly is our Saviour's meaning , when he bids us , take no care for the morrow . When we have done what is fit for us for the present to do , we should not disquiet and torment our selves about the Issue and Event of Things . 2. Casting our care upon God , implies , that we should refer the issue of Things to his Providence , which is continually vigilant over us , and knows how to dispose all things to the best , entirely confiding in his Wisdom and Goodness , that he will order all things for our good , and in that confidence , resolving to rest satisfied and contented with the disposals of his Providence , whatever they be . You see then the nature of the Duty which the Apostle here exhorts to , viz. That after all prudent Care and Diligence have been used on our parts , we should not be disquieted in our Minds about the event of things , but leave them to God , who hath the Care of us and of all our Concernments . Which is the II. Thing I proposed to speak to , and which I intend chiefly to insist upon , viz. The Argument which the Apostle here useth to perswade us to this Duty , of casting all our care upon God ; because it is he that careth for us ; and this implies in it these two things . 1. In general , That the Providence of God governs the World , and concerns it self in the Affairs of Men , and disposeth of all Events that happen to us . 2. More particularly , That this Providence is peculiarly concerned for good Men , and that he takes a special care of them and their Concerns ; He careth for you . The Apostle speaks this to them , not only as Men , but as Christians . And thus the Psalmist , from whom these words seem to be taken , does apply and limit this Promise ; Cast thy burthen upon the Lord , and he shall sustain thee ; he shall never suffer the righteous to be moved . 1. That God taketh care of us , implies in general , That the Providence of God governs the World , and concerns it self in the Affairs of Men , and disposeth of all Events that happen to us . I shall not now enter upon a large Proof of the Providence of God ; that is too large and intricate an Argument for a short Discourse , and hath a great deal of nicety and difficulty in it ; and tho' it be a fundamental Principle of Religion , and hath been almost generally entertained and believed by Mankind , and that upon very good Reason ; yet because the vindication of many particular appearances of Providence , does in a great measure depend upon a full view and comprehension of the whole design , therefore we must necessarily refer our selves , for full satisfaction , as to several difficulties and Objections , to the other World , when we shall see God's works , together with the relation of every part to the whole design , and then many particular Passages , which may now seem odd and crooked , as we look upon them by themselves , will in Relation to the whole , appear to have a great deal of Reason and Regularity in them . Therefore I shall at present only briefly , and in the general , shew that it is very credible , that there is a wise Providence , that governs the World , and interests it self in the affairs of Men , and disposeth of all Events which happen to us . And I desire it may be observed in the entrance upon this Argument , that the handling of this Question concerning Providence , doth suppose the Being of God , and that he made the World , as Principles already known and granted , before we come to dispute of his Providence ; for it would be in vain , to argue about the Providence of God , with those who question his Being , and whether the World was made by him : But supposing these two Principles , that God is , and that he made the World , it is very credible , that he should take care of the Government of it , and especially of one of the noblest Parts of it , the race of Mankind . For we cannot believe , that he who employed so much Power and Wisdom , in the raising of this great and magnificent Pile , and furnishing every part of it with such variety of Creatures , so exquisitely and so wisely fitted for the use and service of one another , should so soon as he had perfected it , forsake his own Workmanship , and take no farther care of it ; Especially considering that it is no trouble and disquiet to him , either to take notice of what is done here below , or to interpose for the regulating of any Disorders that may happen ; for Infinite Knowledge , and Wisdom , and Power can do this with all imaginable ease , knows all things , and can do all things , without any disturbance of its own happiness . And this hath always been the common Apprehension of Mankind , that God knows all things , and observes every thing that is done in the World , and when he pleaseth , interposes in the affairs of it . 'T is true indeed the Epicureans did deny that God either made the World , or governs it ; and therefore wise Men always doubted whether they did indeed believe the Being of God , or not ; but being unwilling to incur the danger of so odious an Opinion , they were content for fashion sake , to own his Being , provided they might take away the best and most substantial Arguments for the proof o● it . The rest of the Philosophers owned a Providence , at least a general Providence , that took care of great and more important Matters , but did not descend to a constant and particular care of every Person , and every little Event belonging to them . Interdum curiosus singulorum , says Tully ; now and then , when he pleases , he takes care of particular Persons , and their lesser concernments ; but many of them thought , that God did generally neglect the smaller and more inconsiderable affairs of the World , Dii minora negligunt , neque agello● singulorum & viticulas persequuntur , The Gods overlook smaller matters , and do not mind every Mans little Field and Vine . Such imperfect apprehensions had they of the Providence of God. And tho' they would seem hereby to consult the Dignity and ease of the Deity , by exempting him from the care and trouble of lesser Matters , yet in truth and reality , they cast a dishonourable reflection upon him , as if it were a burthen to Infinite Knowledge , and Power , and Goodness , to take care of every thing . But now Divine Revelation hath put this matter out of doubt , by assuring us of God's particular care of all Persons and Events . Our Saviour tells us , that God's Providence extends to the least and most inconsiderable Creatures , to the grass of the Field , which to day is , and to morrow is cast into the Oven , Mat. 6.30 . To the fowls of the air , and that to the least of them , even to the Sparrows , two of which are sold for a Farthing , and yet not one of them falleth to the ground without God , Mat. 10.29 . Much more doth the Providence of God extend to Men , which are Creatures far more considerable , and to the very least thing that belongs to us , to the very hairs of our head , which are all numbered , the lowest instance that can be thought on . So that the light of Nature owns a more general Providence ; and Divine Revelation hath rectified those imperfect apprehensions which Men had about it , and hath satisfied us , that it extends it self to all particulars , and even to the least things and most inconsiderable . And this is no ways incredible , considering the Infinite Perfection of the Divine Nature , in respect of which , God can with as much and greater ease , take care of every thing , than we can do of any one thing ; and the belief of this is the great foundation of Religion . Men therefore pray to God for the good they want , and to be freed from the evils they fear , because they believe that he always regards and hears them . Men therefore make Conscience of their Duty , because they believe God observes them , and will reward and punish their good and evil Deeds . So that take away the Providence of God , and we pull down one of the main Pillars upon which Religion stands , we rob our selves of one of the greatest Comforts and best Refuges in the Afflictions and Calamities of this life , and of all our hopes of happiness in the next . And tho' there be many disorders in the World , especially in the Affairs of Men , the most irregular and intractable Piece of God's Creation ; yet this is far from being a sufficient Objection against the Providence of God , if we consider , that God made Man a free Creature , and capable of abusing his Liberty , and intends this present life for a state of trial in order to another , where Men shall receive the just recompence of their Actions here : And then if we consider , that many of the evils and disorders , which God permits to happen , are capable of being over-ruled by him to a greater good , and are made many times to serve wise and excellent purposes , and that the Providence of God does sometimes visibly and remarkably interpose , for the prevention and remedy of great Disorders and Confusions ; I say considering all this , it is no blemish to the Divine Providence , to permit many of those Irregularities which are in the World , and suffer the Fates of good and bad Men to be so cross and unequal in this life . For supposing another life after this , wherein Men shall come to an Account , and every Man shall receive the just recompence of his Actions , there will then be a proper Season and full Opportunity , of seting all things streight , and no Man shall have reason then , either to glory in his wickedness , or to complain of his sufferings in this World. This is the first , that God's Providence governs the World , and interests it self in the affairs of Men , and disposeth of all Events that happens to them ; and this is a very good Reason , why we should cast our particular cares upon him , who hath undertaken the Government of the whole . 2. The Providence of God is more peculiarly concerned for good Men , and he takes a more particular and especial care of them . The Apostle speaks this to Christians , cast all your care on him , for he careth for you . And this David limits in a more peculiar manner to good Men ; cast thy burthen upon the Lord , and he will sustain thee , he shall never suffer the righteous to be moved . The Providence of God many times preserves good Men from those Evils which happen to others , and by a peculiar and remarkable interposition , rescues them out of those Calamities which it suffers others to fall into ; and God many times blesseth good Men , with remarkable prosperity and success in their Affairs . To which purpose there are innumerable Declarations and Promises in the Holy Scriptures , so well known that I shall not trouble you with the recital of them . Notwithstanding which , it cannot de denyed , that good Men fall into many Evils , and are harrassed with great Afflictions in this World : but then the Providence of God usually ordereth it so , that they are armed with great Patience to bear them , and find great comfort and support under them , and make better use and improvement of them than others ; so that one way or other they turn to their advantage . So the Apostle assures us , Rom. 8.28 . We know that all things work together for good to them that love God. All the Evils and Afflictions , which happen to good men , conspire one way or other to the promoting of their happiness , many times in this World , to be sure they make a great addition to it in the other . So the same Apostle tels us , 2 Cor. 4.17 , 18. Our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory , whilst we look not , &c. And can we say God's Providence neglects us , when he rewards our temporal Sufferings with eternal Glory ; when through many hardships and tribulations , he at last brings us to a Kingdom ? Was Joseph neglected by God , when , by a great deal of hard usage , and a long imprisonment , he was raised to the highest dignity in a great Kingdom ? Or rather , was not the Providence of God very remarkable towards him , in making those Sufferings so many Steps to his Glory , and the occasion of his Advancement ? And is not God's Providence towards good men as kind and as remarkable , in bringing them to an infinitely better and more glorious Kingdom , by Tribulations and Sufferings ; and making our light Afflictions which are but for a moment , to work for us a far more exceeding and eternal weight of glory ? Thus you see what is implyed in God's care of us in general ; that he governs the World , and disposeth all Events ; and particularly , that he is peculiarly concerned for good Men , and takes a more especial care of them . Let us now see of what force this Consideration is , to perswade to the Duty enjoyned in the Text , to cast all our care upon God ; that is , after all prudent Care and Diligence hath been used on our part , not to be anxious and solicitous about the event of things , but to leave that to God. Now this consideration , that God cares for us , should be an Argument to us , to cast all our care upon him , upon these two Accounts . 1. Because if God cares for us , our Concernments are in the best and safest hands . 2. Because all our Anxiety and Solicitude will do us no good . 1. Because if God cares for us , our Concernments are in the best and safest hands , and where we should desire to have them ; infinitely safer , than under any Care and Conduct of our own . And this ought to be a great satisfaction to our Minds , and to free us from all disquieting Thoughts ; for if God undertakes the care of us , then are we sure that nothing shall happen to us , but by the disposal or permission of Infinite Wisdom and Goodness . There are many things indeed , which to us seem Chance and Accident ; but in respect of God , they are Providence and Design ; they may appear to happen by chance , or may proceed from the ill-will and malicious intent of second Causes ; but they are all wisely designed ; and as they are appointed or permitted by God , they are the result of the deepest Counsel , and the greatest Goodness . And can we wish that we and our Concernments should be in better or safer hands , than of Infinite Power and Wisdom , in conjunction with Infinite Love and Goodness ? And if we be careful to do our Duty , and to demean our selves towards God as we ought , we may rest assured of his Love and Care of us ; and if we do in good earnest believe the Providence of God , we cannot but think that he hath a peculiar regard to those that love and serve him , and that he will take a peculiar care of their Concernments , and that he can , and will dispose them better for us , than we could manage them our selves , if we were left to our selves , and our Affairs were put into the hands of our own Counsel . Put the case we had the entire ordering and disposal of our selves , what were reasonable for us to do in this case ? We would surely , according to our best wisdom and judgment , do the best we could for our selves , and when upon experience of our own manifold ignorance and weakness , we had found our weightiest Affairs and Designs frequently to miscarry , for want of foresight , or power , or skill to obviate and prevent the infinite Hazards and Disappointments which humane Affairs are liable to , we should then look about us ; and if we knew any Person much wiser , and more powerful than our selves , who we believed did heartily love us , and wish well to us , we would out of kindness to our selves , ask his Counsel in our Affairs , and crave his assistance ; and if we could prevail with him to undertake the care of our Concernments , we would commit them all to his Conduct and Government , in confidence of his great Wisdom and Good-will to us . Now God is such an one , he loves us as well as we do our selves , and desires our Happiness as much , and knows infinitely better than we do , what means are most conducing to it , and will most effectually secure it . And every Man that believes thus of God , ( as every Man must do , that believes there is a God , for these are the natural and essential Notions which all Men have of the Deity ) I say , every Man that believes thus of God , the first thing he would do ( if he knew not already that God had voluntarily , and of his own accord , undertaken the care of him and of his Affairs ) would be to apply himself to God , and to beseech him with all earnestness and importunity , that he would permit him to refer his Concernments to him , and be pleased to undertake the care of them ; and he would , without any demur or difficulty , give up himself wholly to him , to guide and govern him , and to dispose of him as to him should seem best . Now if God have prevented us herein , and without our Desire taken this care upon himself , we ought to rejoice in it , as the greatest happiness that could possibly have befallen us ; and we should without any farther care and anxiety , using our own best diligence , and studying to please him , chearfully leave our selves in his Hands , with the greatest confidence and security , that he will do all that for us which is really best ; and with a firm perswasion , that that condition , and those circumstances of Life , which he shall chuse for us , will be no other but the very same which we would chuse for our selves , if we were as wise as he . And it is so natural for Men to think thus of God , that the very Heathen Poet had the same Idea of him , and upon that ground , adviseth us to commit all our Concernments to him . Permittes ipsis expendere numinibus , quid Conveniat nobis , rebusque sit utile nostris ; Nam pro jucundis , aptissima quaeque dabunt dii ; Charior est illis homo , quam sibi . Leave it , says he , to the wiser gods , to consider and determine what is fittest for thee , and most for thy advantage ; and tho' they do not always give thee what thou desirest , and that which pleaseth thee best , yet they will give that which is most fit and convenient for thee ; for Man is more dear to the gods , than he is to himself . Not much different from this , is the Divine Counsel of Solomon , Prov. 3.5 , 6. Trust in the Lord with all thine heart ; and lean not unto thine own understanding . In all thy ways acknowledge him , and he shall direct thy paths . It is considerable who it is that gives this Advice ; the wisest of the Sons of men ; and yet he adviseth to trust in God for direction , and not to lean to our own understandings . If therefore we be fully perswaded of God's infinitely Wise and Good Providence , we ought certainly to refer our selves to him , and perfectly to acquiesce in his disposal , and to rest satisfied in whatever he does , and whatever condition he assigns to us , we ought to be contented with it : if we be not , we find fault with his Wisdom , and reproach his Goodness , and wish the Government of the World in better hands . So that a firm belief of the Providence of God , as it would take away all Anxiety concerning future Events , so would it likewise silence all those Murmurings and Discontents , which are apt to arise in us , when things fall out cross to our Desires , when Disasters and Disappointments happen to us , and the Providence of God casts us into Sickness , or Poverty , or Disgrace . This quieted David , when he was ready to break out into murmuring at the Afflictions and Calamities which befell him . I held my peace ( says he ) and spake not a word , because thou Lord didst it . And this likewise should keep us from fretting and vexing at Instruments , and second Causes ; to consider that the Wise Providence of God over ruleth and disposeth the Actions of Men , and that no harm can happen to us without his permission . This Consideration restrained David's Anger , under that high provocation of Shimei , when he follow'd him , reproaching him and cursing him ; let him alone , the Lord hath said unto him , curse David . He consider'd that God's Providence permitted it ; and looking upon it as coming from a higher hand , this calmed his Passion , and made him bear it patiently . If a Man be walking in the Street , and one fling Water upon him , it is apt to provoke him beyond all patience ; but no man is in a passion for being wet ten times as much by Rain from Heaven . What Calamity soever befalleth us , when we consider it as coming from Heaven , and ordered and permitted there , this will still and hush our Passion , and make us with Eli to hold our peace , or only to say , it is the Lord , let him do what seemeth him good . We are indeed liable to many things in this World , which have a great deal of evil and affliction in them , to Poverty , and Pain , and Reproach , and Restraint , and the loss of our Friends and near Relations , and these are great Afflictions , and very cross and distastful to us , and therefore when we are in Danger of any of these , and apprehend them to be making towards us , we are apt to be anxious and full of trouble , and when they befal us , we are prone to censure the Providence of God , and to judge rashly concerning it , as if all things were not ordered by it for the best : but we should consider , that we are very ignorant and short sighted Creatures , and see but a litttle way before us , are not able to penetrate into the Designs of God , and to look to the End of his Providence . We cannot ( as Solomon expresseth it ) see the work of God from the beginning to the end ; whereas if we saw the whole design of Providence together , we should strangly admire the beauty and proportion of it , and should see it to be very wise and good . And that which upon the whole matter , and in the last issue and result of things , is most for our good , is certainly best , how grievous soever it may seem for the present . Sickness caused by Physick is many times more troublesome for the present , than the Disease we take it for ; but every wise Man composeth himself to bear it as well as he can , because it is in order to his Health : the evils and afflictions of this life are the Physick , and Means of cure , which the Providence of God is often necessitated to make use of ; and if we did trust our selves in the hands of this great Physician , we should quietly submit to all the severities of his Providence , in confidence that they would all work together for our good . When Children are under the government of Parents , or the discipline of their Teachers , they are apt to murmur at them , and think it very hard to be denyed so many things which they desire , and to be constrained by severities to a great many things which are grievous and tedious to them : but the Parent and the Master know very well , that it is their Ignorance and Inconsiderateness which makes them to think so , and that when they come to Years , and to understand themselves better , then they will acknowledge , that all that which gave them so much discontent , was really for their good , and that it was their Childishness and Folly , which made them to think otherwise , and that they had in all probability been undone , had they been indulged in their humour , and permitted in every thing to have their own will ; they had not Wit and Consideration enough , to trust the Discretion of their Parents and Governours , and to believe that even those things which were so displeasing to them , would at last tend to their good . There is a far greater distance between the Wisdom of God and Men , and we are infinitely more Ignorant and Childish in respect of God , than our Children are in respect of us ; and being perswaded of this , we ought to reckon , that while we are in this World , under God's care and discipline , it is necessary for our good , that we be restrained in many things , which we eagerly desire ; and suffer many things that are grievous to us ; and that when we come to Heaven , and are grown up to be Men , and have put away childish thoughts , and are come to understand things , as they truly are , and not in a riddle , and darkness , as we now do ; then the Judgement of God will break forth as the light , and the righteousness of all his dealings as the noon Day , then all the Riddles of Providence will be clearly expounded to us , and we shall see a plain Reason for all those Dispensations which we were so much stumbled at , and acknowledge the great Wisdom and Goodness of them . You see then what Reason there is to refer our selves to the Providence of God , and to cast all our care upon him , to trust him with the Administration and Disposal of all our Concernments , and firmly to believe , that if we love God , and be careful to please him , every thing in the issue will turn to the best for us ; and therefore we should not anxiously trouble our selves about the Events of things , but resign up ourselves to the good pleasure of him , who disposeth all things according to the Counsel of his Will , entirely trusting in his goodness , and in his Fatherly care of us , and affection to us , that he will order all things for us , for the best , referring the success of all our Concernments to him , in whose hands are all the ways of the Children of Men , chearfully submiting to his determination , and the Declarations of his Providence in every case . And this is a proper Expression of our Confidence in God's Wisdom and Goodness , to refer things to him before the Event , and to say with the Christians , Acts 21.14 . The will of the Lord be done , because this shews that we are perswaded that God will do better for us , than our own Counsel and Choice ; and to submit to his will after the Event , is likewise a great instance of our Confidence in him , and that we believe that he hath done that which is best : For when God , by his Providence , declares his Will in any case , we should look upon it , as the Sentence of a wise and just Judge , in which all Parties concerned ought to acquiesce , and rest fully satisfied . And this may well be expected from us Christians , who have much greater assurance of the Particular Providence of God , than the Heathen had ; and yet some of them , were able to free themselves from all trouble and anxiety , from murmuring and discontent . Upon this Consideration , Epictetus ( as Arrian tells us ) would express himself thus , I had always rather have that which happens ; because I esteem that better which God wills , than that which I should will ; and again , lift up thine Eyes , ( says he ) with confidence to God , and say , henceforth , Lord , deal with me as thou pleasest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am of the same opinion with thee , just of the same mind that thou art ; I refuse nothing that seems good to thee ; lead me where thou wilt , Cloath me with what Garments thou pleasest , set me in a publick Place , or keep me in a private Condition , continue me in mine own Country , or banish me from it , bestow Wealth upon me , or leave me to conflict and struggle with Poverty , which of these thou pleasest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If Men shall censure this Providence towards me , and say thou dealest hardly with me , I will apologise for thee , I will undertake and maintain thy cause , that what thou dost is best for me . What could a Christian say more or better , by way of resignation of himself to the Providence of God ? It almost transports me to read such passages from a Heathen , especially if we consider in what condition Epictetus was , he had a maimed and deformed Body , was in the extremity of Poverty , a Slave , and very cruelly and tyranically used , so that we can hardly imagine a Man in worse and more wretched Circumstances ; and yet he justifies the Providence of God in all this , and not only submits to his Condition , but is contented with it , and embraces it , and since God hath thought it fittest and best for him , he is of the same mind , and thinks so too . I confess it doth not move me to hear Seneca , who flowed in wealth , and lived at ease , to talk magnificently , and to slight Poverty and Pain , as not worthy the Name of Evil and Trouble : but to see this poor Man , in the lowest Condition and worst Circumstances of Humanity , bear up so bravely , and with such a chearfulness and serenity of Mind to entertain his hard Fortune , and this not out of stupidity , but from a wise sense of the Providence of God , and a firm perswasion of the wisdom and goodness of all his dealings , this who can chuse but be affected with it , as an admirable temper for a Christian , much more for a Heathen ! To which we may apply that saying of our Lord , concerning the Heathen Centurion , Verily I say unto you , I have not found so great faith , no not in Israel ; so wise , so equal , so firm a temper of Mind is seldom to be found , no not amongst Christians . And this is the First Consideration , That if God cares for us , we and our Concernments are in the best and safest hands , and therefore we should cast all our care upon God. The 2. is , Because all our Anxiety and Care will do us no good ; on the contrary , it will certainly do us hurt . We may fret and vex our own Spirits , and make them restless , in the contemplation of the evils and disappointments which we are afraid of , and may make our lives miserable , in the sad Reflexions of our own Thoughts ; but we cannot , by all our Anxiety and Care , controul the course of Things , and alter the Designs of Providence ; we cannot by all our vexation and trouble over-rule Events , and make things happen as we would have them . And this is the Argument our Saviour useth to this very purpose , Mat. 6.27 . Which of you , by taking thought , can add one cubit to his stature ? So that all this trouble is unreasonable , and to no purpose , because it hath no influence upon the Event , either to promote or hinder it . Things are governed and disposed by a higher hand , and placed out of our reach ; we may deliberate and contrive , and use our best endeavours , for the effecting of our Designs , but we cannot secure the Event against a thousand interpositions of Divine Providence , which we can neither foresee nor hinder ; but yet notwithstanding , these our endeavours are reasonable , because they are the ordinary Means which God hath appointed , for the procuring of good and prevention of Evil , and tho' they may miscarry , yet they are all we can do : but after this is done , trouble and anxiety about the Event is the vainest thing in the World , because it is to no purpose , nor doth at all conduce to what we desire ; we disquiet our selves in vain , and we distrust God's Providence and Care of us , and thereby provoke him to defeat and disappoint us . Let us then by these Considerations be perswaded to this Duty , the practice whereof is of continual and universal use in the whole course of our lives ; in all our affairs and concernments , after we have used our best Endeavours , let us sit down and be satisfied , and refer the rest to God , whose Providence governs the World , and takes care of all our Interests , and of the Interest of his Church and Religion , when they seem to be in greatest Danger . We cannot but be convinced , that this is very reasonable , to leave the Management of things to him who made them , and therefore understands best how to order them . The government of the World is a very curious and complicated Thing , and not to be tamper'd with by every unskilful Hand ; and therefore as an unskilful Man , after he hath tampered a great while with a Watch , thinking to bring it into better order , and is at last convinced that he can do no good upon it , carries it to him that made it , to mend it and put it into order ; so must we do , after all our Care and Anxiety about our own private Concernments , or the publick State of Things , we must give over governing the World , as a business past our Skill , as a Province too hard , and a Knowledge too wonderful for us , and leave it to him , who made the World , to Govern it , and take care of it . And if we be not thus Affected and Disposed , we do not believe the Providence of God , whatever profession we make of it ; if we did , it would have an influence upon our Minds , to free us from Anxious Care and Discontent . Were we firmly perswaded of the Wisdom and Goodness of the Divine Providence , we should confidently rely upon it , and according to the Apostle's advice here in the Text , cast all our care upon him , because he careth for us . SERMON IX . The Wisdom of God in the Redemption of Mankind . 1 COR. I. 24 . — Christ , the power of God , and the wisdom of God. I Have in the ordinary course of my Preaching been treating of the Attributes and Perfections of God , more particularly those which relate to the Divine Understanding ; the Knowledge and Wisdom of God. The first of these I have finisht ; and made some progress in the second , the Wisdom of God ; which I have spoken to in general , and have propounded more particularly to consider those famous Instances and Arguments of the Divine Wisdom , in the Creation of the World ; the Government of it ; and the redemption of mankind by Jesus Christ . The two first of these I have spoken to , namely the Wisdom of God , which appears in the Creation and Government of the World. I come now to the III. Instance of the Divine Wisdom , the redemption of mankind by Jesus Christ ; which I shall , by God's assistance , speak to from these words , Christ , the wisdom of God. The Apostle in the beginning of this Epistle , upon occasion of his mentioning the Divisions and Parties that were among the Corinthians , where one said , I am of Paul ; another , I am of Apollos ; asks them , whether Paul was crucified for them ? or whether they were baptized into the name of Paul ? To convince them that they could not pretend this , that they were Baptized into his Name , he tells them at the 14 , and 15 th verses ; that he had not so much as baptized any of them , except two or three ; so far was he from having Baptized them into his own Name ; and at the 17 th verse , he says , that his work , his principal work , was to preach the Gospel , which he had done , not with Humane Eloquence , not in wisdom of words , but with great plainness and simplicity , lest the Cross of Christ should be made of none effect ; lest , if he should have used any Artifice , the Gospel should have been less powerful . And indeed his Preaching was unaffectedly plain , and therefore the Gospel did seem to very many to be a foolish and ridiculous thing . The Story which they told of Christ Crucified , was to the Jews a stumbling block , and to the Greeks foolishness . The Jews , who expected another kind of Messias , that should come in great Pomp and Glory , to be a mighty Temporal Prince , they were angry at the Story of a crucified Christ . The Greeks , the Philosophers , who expected some curious Theories , adorned with Eloquence , and delivered and laid down according to the exact Rules of Art , they derided this plain and simple Relation of Christ , and of the Gospel . But tho' this Design of the Gospel appeared silly and foolish to rash and inconsiderate and prejudiced Minds , yet to them that are called , to them that do believe , both Jews and Gentiles , Christ , the power of God , and the Wisdom of God ; Christ , that is , the way of our Redemption by Jesus Christ , which the Apostle preached , the wisdom of God , an eminent Instance of it . So that the redemption of Man by Jesus Christ is a Design of admirable Wisdom . This I shall endeavour to confirm to you . I. By general Testimonies of Scripture . And II. By a more particular enquiry into the nature of this Design , and the Means how it is accomplish'd . I. By Testimonies from Scripture . You know I have all along , in my Discourses of the Attributes of God , used this Method of proving them , from the Dictates of Natural Light , and the Revelation of Scripture : But now I must forsake my wonted Method , for here the Light of Nature leaves me . The Wisdom of Creation is manifest in the things which are made ; the heavens declare the glory of God's Wisdom , and the firmament shews his handy-work . The Works of God do preach and set forth the Wisdom of the Creator ; but the Sun , Moon , and Stars , do not preach the Gospel . The Wisdom of redemption is Wisdom in a mystery , hidden wisdom , which none of the Princes , or Philosophers , of this World knew . The sharpest Wits , and the highest and most raised Understandings amongst the Heathens , could say nothing of this . Here the Wisdom of the Wise , and the Vnderstanding of the Prudent is posed , and we may make the Apostles challenge , v. 20. of this Chapter , Where is the Wise , where is the Disputer of this World ? There is no Natural Light discovers Christ ; the Wise men cannot find him out , unless a star be created on purpose to lead and direct to him . Therefore in this I shall only depend upon Divine Revelation . 1 Cor. 2.7 , 8. the Gospel is called the wisdom of God in a mystery , even the hidden wisdom which God ordained before the world unto our glory ; Which none of the Princes of this world knew . Eph. 1.7 , 8. In whom we have redemption through his blood , the forgiveness of sins , according to the riches of his grace , wherein he hath abounded toward us in all Wisdom and Prudence . Eph. 3.10 , 11. The manifold wisdom of God , according to the eternal purpose which he purposed in Christ Jesus our Lord. This work of our redemption by Jesus Christ is so various and admirable , that it is not below the Angels to know and understand it . To the intent , that unto principalities and powers in heavenly places , might be known the manifold wisdom of God. II. By inquiring more particularly into the nature of this Design , and the Means how it is accomplisht . This is Wisdom , to fit Means to Ends ; and the more difficult the End , the greater Wisdom is required to find out suitable and sufficient Means for the accomplishment , of the End. Now the wisdom of redemption will appear , if we consider the case of fallen Man ; and what fit , and proper , and suitable Means , the Wisdom of God hath devised for our Recovery . 1. Let us consider the Case of fallen Man , which was very sad , both in respect of the Misery , and the Difficulty of it . 1. In respect of the Misery of it . Man , who was made Holy and Upright by God , having , by his voluntary Transgression , and wilful Disobedience , fall'n from him , did presently sink into a corrupt and degenerate , into a miserable and cursed Condition , of which Heaven and Earth , and his own Conscience bore him Witness . Man , being become a Sinner , is not only deprived of the Image of God , but is liable to his Justice ; here was his Misery . 2. The difficulty of the Case was this , Man could not recover himself and raise himself out of his own ruin ; no Creature was able to do it ; so that our help is only in God ; and indeed he is a merciful God , and doth not desire our Ruin , nor delight in our Destruction : But suppose his Mercy never so willing to save us , will not his Holiness , and Justice , and Truth , check those forward Inclinations of his Goodness , and hinder all the Designs of his Mercy ? Is not sin contrary to the Holy Nature of God ? hath not he declared his Infinite hatred of it ? hath not he threatned it with heavy and dreadful Punishment ? and said , that the sinner shall die , that he will not acquit the guilty , nor let sin go unpunish'd ? Should he now , without any satisfaction to his offended Justice , pardon the Sinner , remit his Punishment , and receive him to favour ? would this be agreeable to his Holiness , and Justice , and Truth ? would this become the Wise Governour of the World , who loves Righteousness and Order ; who hates sin , and is obliged by the essential rectitude of his Nature to discountenance sin ? So that here is a conflict of the Attributes and Perfections of God. The Mercy of God pities our Misery , and would recover us , would open Paradise to us ; but there is a flaming Sword that keeps us out ; the incensed Justice of God that must be satisfied ; and if he take vengeance of us , we are eternally ruin'd ; if he spare us , how shall Mercy and Justice meet together ? how shall God at once express his Love to the Sinner , and his hatred to sin ? here is the difficulty of our Case . II. Let us now enquire what Means the Wisdom of God useth for our recovery . The Wisdom of God hath devised this expedient to accommodate all these Difficulties , to reconcile the Mercy and Justice of God. The Son of God shall undertake this work , and satisfie the offended Justice of God , and repair the ruin'd Nature of Man. He shall bring God and Man together , make up this Gulph , and renew the Commerce and Correspondence between God and us , which was broken off by Sin. The work that God designs is the redemption of Man , that is , his recovery from a state of Sin and Eternal Death , to a state of Holiness and Eternal Life . The Son of God is to engage in this Design of our Redemption , to satisfie the offended Justice of God toward us , so as to purchase our deliverance from the Wrath to come , and so as to restore us to the Image and Favour of God , that we may be sanctified , and be made Heirs of Eternal Life . For opening of this , we will consider , 1. The fitness of the Person designed for this Work. 2. The fitness of the Means whereby he was to accomplish it . 1. The fitness of the Person design'd for this Work ; and that was the eternal Son of God , who in respect of his Infinite Wisdom and Power , the Dignity and Credit of his Person , his dearness to his Father , and Interest in him , was very fit to undertake this Work , to mediate a Reconciliation between God and Man. 2. The fitness of the Means whereby he was to accomplish it ; and these I shall refer to two Heads , his Humiliation and Exaltation . All the Parts of these are very subservient to the Design of our Redemption . I. The Humiliation of Christ , which consists of three principal Parts ; his Incarnation , his Life , and his Death . 1. His Incarnation , which is set forth in Scripture by several Expressions ; his being made flesh , and dwelling among us , John 1.14 . His being made of the seed of David according to the flesh , Rom. 1.3 . His being made of a woman , Gal. 4.4 . The manifestation of God in the flesh , 1 Tim. 3.16 . His taking part of flesh and blood , Heb. 2.14 . His taking on him the seed of Abraham , and being made like unto his brethren , Heb. 2.16 , 17. His coming in the flesh , 1 John 2.2 . All which signifies his taking upon him Humane Nature , and being really a Man as well as God. The Eternal Son of God , in the fulness of time took our Nature ; that is , assumed a real Soul and Body into Union with the Divine Nature . Now this Person , who was really both God and man , was admirably fitted for the Work of our Redemption . In general , this made him a fit Mediator , an equal and middle Person to interpose in this Difference , and take up this Quarrel between God and Man. Being both God and man , he was concerned for both Parties , and interested both in the Honour of God , and the Happiness of Man , and engaged to be tender of both ; and to procure the one by such ways as might be consistent with the other . More particularly , his Incarnation did fit him for those two Offices which he was to perform in his Humiliation , of Prophet and Priest . 1. The Office of Prophet , to teach us both by his Doctrine and his Life . By his Doctrine . His being in the likeness of Man , this made him more familiar to us . He was a Prophet raised up from among his Brethren , as Moses speaks , and he makes this an Argument why we should hear him . Should God speak to us immediately by himself , we could not hear him and live . God condescends to us , and complies with the weakness of our Nature , and raiseth up a Prophet from among our brethren ; We should hear him . And then his being God , did add Credit and Authority to what he spake ; he could confirm the Doctrine which he taught , by Miracles . Of his teaching us by his Life , I shall have occasion to speak presently . 2. For the Office of Priest . He was fit to be our Priest , because he was taken from among Men , as the Apostle speaks ; fit to suffer as being , Man having a body prepared , as it is Heb. 10.5 . and fit to satisfie by his sufferings for the Sins of all Men , as being God , which put an infinite Dignity and Value upon them , the sufferings of an infinite Person being equal to the offences done against an Infinite God. And thus the Mercy of God is exalted , without the Diminution of his Justice . And as his Incarnation did qualifie him for suffering , so for compassion , and fellow-suffering with us , Heb. 2.17 , 18. Wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high-priest , in things pertaining to God , to make reconciliation for the sins of the people ; for in that he himself hath suffer'd being tempted , he is able to succour them that are tempted . 2. His Life was a means admirably fitted to bring Men to Holiness and Goodness . I might go through all the parts of it , but because I intend to be very short upon these Heads , I shall only take notice of that Part of his Life , which was spent in his publick Ministry ; he went about doing good ; the Doctrine that he Preached was Calculated for the destroying of Sin , and the promoting of Holiness ; the great End and Design of it was to advance Righteousness , and Goodness , and Humility , and Patience , and Self-denial ; to make us mortifie our sensual Desires , and brutish Passions , to contemn and renounce this present World ; and this being the design of it , it was a most proper Engine to demolsh the Works of the Devil : and to make way for the entertainment of his Doctrine , the whole frame of his Life , and all the circumstances of it did contribute . His Life was the practice of his Doctrine , and a clear comment upon it . The meanness of his Condition in the World , that he had no share of the possessions of it , were a great advantage to his Doctrine of self-denial and contempt of the World. The Captain of our Salvation , that he might draw off our Affections from the World , and shew us how little the things of it are to be valued , would himself have no share in it , Mat. 8.20 . The Foxes have holes , and the Birds of the air have nests ; but the son of Man hath not where to lay his head . The mean circumstances of his Condition were very eminently for the advantage of his Design ; for had he not been stript of all worldly Accommodations , he could not have been so free from suspition of a worldly Interest and Design ; nay he could not have been so Considerable ; he was really greater for his Meanness . The very Heathens did account this true Greatness , ( as we find in Aristotle ) not to admire the Pleasures , and Greatness , and Pomp of the World. And that his Meanness might be no Disadvantage to him , those Evidences that he gave of his Divinity in the wonderful Things that he did , rendred him considerable , and gained more Reverence and Authority to his Doctrine , then his Meanness could bring Contempt upon it . Besides , the manner of his Conversation was a very great Advantage to him ; he was of a very sweet and conversable and obliging Temper ; and by this Means he did gain upon the People , and was acceptable to them ; and thus he did apply himself to them in the most Humane ways , to make way for the Entertainment of his Doctrins . The Miracles that he wrought did confirm his Doctrine beyond all Exception , as being a Divine Testimony , and setting the Seal of God to the truth of it ; yet because many were blinded with prejudice , and tho' they did see , yet would not see , Christ the Wisdom of God did so order the business of his Miracles , as to make them Humane ways of wining upon them , for they were generally such as were beneficial , he healed all manner of Diseases and Maladies by this Miraculous Power ; and so his Miracles did not only tend to confirm his Doctrine , as they were Miracles , but to make way for entertainment of it , as they were benefits ; this was a sensible demonstration to them that he intended them good , because he did them good ; they would easily believe , that he who healed their Bodies , would not harm their Souls . This for his Life . III. His Death , which was the lowest step of his Humiliation , and the consummation of his sufferings . Now the Death of Christ did eminently contribute to this Design of our Redemption . The Death of Christ did not only expiate the guilt of Sin , and pacifie Conscience , by making plenary Satisfaction to the Divine Justice ; but did eminently contribute to the killing of Sin in us , Rom. 6.6 . Knowing this , that our old Man is crucified with him , that the body of sin might be destroyed , that henceforth we might not serve Sin. Rom. 8.3 . God sending his own Son in the likeness of sinful flesh , and for sin ( that is by being a sacrifice for Sin ) condemned sin in the flesh . The Death of Christ convinceth Sin to be a great Evil ; and doth Condemn it , because the impartial Justice of God did so severely punish it in his own Son , when he appeared in the Person of a Sinner ; and this is the most powerful Argument to us to crucifie Sin , that it crucified our Saviour . That so Innocent and Holy a Person should suffer so cruel and ignominious a Death for our Sins , should set us for ever against it , and make us hate it with a perfect hatred . The circumstances of Christ's sufferings are with admirable Wisdom fitted for the conquering of Sin and Satan . Sin came by the Woman : the seed of the Woman suffers for Sin , and by suffering Conquers it . Sin began in the Garden : and there our Saviour began his sufferings for Sin. Sin came by the Tree : and Christ bears the curse of it in hanging upon the Tree , and crucifies it by his Cross . And as he conquer'd sin , so he overcame Satan by his own Arts. The Devil found Christ in the likness of a Man , he judged him Mortal , and his great Design was to procure his Death , and get him into his Grave . Christ permits him to bring about his Design , he lets him enter into Judas , he lets the Jews crucifie , and put him into his Grave , and roll a great stone upon it : but here his Divine Wisdom appears , in ruining the Devil by his own Design , and snaring him in the works of his hands ; Heb. 2.14 . By death he destroys him , that had the power of death , that is the Devil . I know the sufferings of Christ were , by the wise of the World , made the great Objection against the Wisdom of this dispensation ; the Cross of Christ was to the Greeks foolishness : and yet the wisest of them had determined otherwise in general , tho' not in this particular Case . Plato ( in the second Book of his Common-Wealth ) saith , That a Man may be a perfect Pattern of Justice and Righteousness , and be approved by God and Men , he must be stript of all the things of this World , he must be poor and disgraced , and be accounted a wicked and unjust Man , he must be whipt , and tormented , and crucified as a Malefactor ; which is , as it were , a prophetical Description of our Saviour's sufferings . And Arrian , in his Epict. describing a Man fit to reform the World , whom he calls the Apostle , the Messenger , the Preacher and Minister of God , saith , he must be without House and Harbour , and worldly Accommodations ; must be armed with such Patience for the greatest sufferings , as if he were a Stone , and devoid of Sense ; he must be a spectacle of Misery and Contempt to the World. So that by the acknowledgment of these two wise Heathens , there was nothing in the sufferings of Christ that was unbecoming the Wisdom of God , and improper to the End and Design of Christ's coming into the World ; besides that they served a further end , which they did not dream of , the satisfying of Divine Justice . Secondly , His Exaltation . The several parts of which , his Resurrection , and Ascension , and sitting the right hand of God , were eminently subservient to the perfecting and carrying on of this Design . The Resurrection of Christ is the great confirmation of the truth of all that he deliver'd , Rom. 1.4 . Declared to be the son of God with power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Resurrection from the Dead . This great Miracle of his Resurrection from the Dead did determine the Controversie , and put it out of all Doubt and Question , that he was the Son of God. And then his Ascension , and sitting at the right hand of God , this gives us the assurance of a Blessed Immortality , and is a demonstration of a life to come , and a pledge of everlasting Glory and Happiness . And can any thing tend more to the encouragement of Obedience , and to make us Dead to the Pleasures and Enjoyments of this life , than the assurance of Eternal Life and Happiness . And then the Consequents of his Exaltation , they do eminently conduce to our recovery . The sending of the Holy Ghost to lead us into all truth , to sanctifie us , to assist us , and to comfort us under the greatest Troubles and Afflictions ; and the powerful Intercession of Christ in our behalf ; and his return to Judgment ; the expectation whereof is the great Argument to Repentance and Holiness of Life . Acts 17.30 , 31. And the times of this ignorance God winked at , but now commandeth all Men every where to repent : Because he hath appointed a day , in the which he will judge the World in righteousness , by that Man whom he hath ordained , whereof he hath given assurance unto all Men , in that he hath raised him from the dead . And thus I have endeavoured to prove that the Redemption of Man by Jesus Christ is a Design of admirable Wisdom . The use I shall make of it , is to convince us of the Uunreasonableness of unbelief , and the Folly and Madness of Impenitency . First , The unreasonableness of Unbelief . The Gospel reveals to us the wise Counsel and Dispensation of God for our Redemption ; and those who disbelieve the Gospel , they reject the counsel of God against themselves , as it is said of the unbelieving Pharisees and Lawyers , Luke 7.30 . The Gospel reveals to us a design so reasonable and full of Wisdom , that they who can disbelieve it are desperate Persons , devoted to ruin , 1 Cor. 1.18 . The cross of Christ is to them that perish foolishness . 2 Cor. 4.3 , 4. But if our Gospel be hid , it is hid to them that are lost ; in whom the God of this World hath blinded the eyes of them that believe not , lest the light of the glorious Gospel of Christ , who is the image of God , should shine unto them . The Gospel carries so much light and evidence in it , that it cannot be hid from any but such whose Eyes are blinded by the Devil and their Lusts . He that will duly weigh and consider Things , and look narrowly into this wise dispensation of God , shall find nothing to object against it ; nay shall discover in it the greatest motives and inducements to believe . We are apt to believe any thing that is reasonable , especially if it be for our Advantage ; now this wise dispensation of God is not only reasonable in it self , but beneficial to us ; it does at once highly gratifie our Understandings , and satisfie our Interest ; why should we not then believe and entertain it . I. The design of the Gospel is reasonable , and gratifies our Understandings . And in this respect the Gospel hath incomparable Advantages above any other Religion . The end of all Religion is to advance Piety and Holiness , and real Goodness among Men ; and the more any Religion advanceth these , the more reasonable it is . Now the great Incitements and Arguments to Piety , are the Excellency and Perfection of the Divine Nature ; fear of Punishment , and hopes of Pardon and Rewards . Now the Gospel represents all these to the greatest advantage . 1. It represents the Perfections of God to the greatest advantage , especially those which tend most to the promotion of Piety , and the love of God in us ; his Justice and Mercy . ( 1. ) His Justice . The Gospel represents it inflexible in its Rights , and inexorable , and that will not in any case let Sin go unpunish'd . The impartiality of the Divine Justice appears in this Dispensation , that when God pardons the Sinner , yet he will punish Sin so severely in his own Son who was the Surety . Now what could more tend to discountenance Sin , and convince us of the great evil of it ? ( 2. ) His Mercy . This Dispensation is a great demonstration of the Mercy , and Goodness , and Love of God , in sending his Son to die for Sinners , and in saving us by devoting and sacrificing him , John 3.16 . For God so loved the world , that he gave his only begotten Son. Rom. 5.8 . But God commendeth his love towards us , in that while we were yet Sinners , Christ died for us . 1 John 4.9 , 10. In this was manifested the love of God towards us , because God sent his only begotten Son into the world , that we might live through him . Herein is love , not that we loved God , but that he loved us , and sent his Son to be the propitiation for our sins . Now this representation of God's Mercy and Love which the Gospel makes , is of great force and efficacy to melt our Hearts into love to God. 2. The Second Argument to Piety is fear of Punishment . The Gospel hath revealed to us the misery of those who continue in their Sin ; it hath made clear and terrible discoveries of those Torments which attend sinners in another World , and hath open'd to us the Treasures of God's Wrath ; so that now under the Gospel , hell is naked before us , and destruction hath no covering ; and this is one thing which makes the Gospel so powerful an Engine to destroy sin , Rom. 1.16 , 18. The Gospel is the power of God unto salvation ; for therein is the wrath of God revealed from heaven against all ungodliness , and unrighteousness of men . 3. Hopes of Pardon and Reward . And this , added to the former , renders the Gospel the most powerful Instrument to take men off from sin , and engage them to Holiness , that can be imagin'd . The Means to draw Men from sin , when they are once awaken'd with the fear of Vengeance , is hopes of Pardon and Mercy ; and the way to encourage Obedience for the future , is hope of Reward . Now as an Argument to us to retreat and draw back from sin , the Gospel promises pardon and indempnity to us ; and as an incitement to Holiness , the Gospel opens Heaven to us , and sets before us everlasting Glory and Happiness , and gives us the greatest assurance of it . This is the First , The Design of the Gospel is reasonable , in that it does eminently and directly serve the ends of Piety and Religion . II. This Dispensation of God is beneficial to us , and satisfies our Interest ; and this adds to the unreasonableness of our Unbelief , this Design of God being not only reasonable in it self , but desirable to us , that it should be so ; because of the eminent Advantages that redound to us by it . The Design of the Gospel is to deliver from the Guilt and Dominion of Sin , and the Tyranny of Satan ; to restore us to the Image and Favour of God ; and by making us partakers of a Divine Nature , to bring us to Eternal Life . And is there any thing of real Advantage which is not comprehended in this ? Is it not desirable to every Man , that there should be a way whereby our guilty Consciences may be quieted and appeased ; whereby we may be delivered from the fear of Death and Hell ? Is it not desirable to be freed from the slavery of our Lusts , and rescued from the Tyranny and Power of the great Destroyer of Souls ? Is it not desirable to be like God , and to be assured of his Love and Favour , who is the best Friend , and the most dangerous Enemy ; and to be secur'd , that when we leave this World , we shall be unspeakably happy for ever ? Now the Gospel conveys these Benefits to us ; and if this be the Case of the Gospel , and there be nothing in this Design of our Redemption , but what is Wise and Reasonable , and exceedingly for our Benefit and Advantage ; why should any Man be so averse to the Belief of it ? Why should Unbelief be counted a piece of Wit ? Is it Wit to set our selves against Reason , and to oppose our best Interest ? 'T is Wickedness , and Prejudice , and inconsiderateness which disbelieves the Gospel . Those who do consider things welcome this good News , and embrace these glad Tidings . Wisdom is justified of her Children . To them who are truly sensible of their own Interest , and willing to accept of reasonable Evidence , this is not only a true saying , but worthy of all acceptation ; that Christ came into the World to save sinners . Secondly , This doth convince Men of the madness and folly of impenitency . Now the Wisdom of God hath contrived such a way of our Recovery , and by the Declaration of God's Wrath , and displeasure against sin , hath given us such Arguments to Repentance , and by discovering a way of Pardon and Mercy , hath given us such encouragement to Repentance , how great must the Folly of impenitency be ? For consider , 1. That impenitency Directly sets it self against the Wisdom of God. If after all this we continue in our Sins , we reject the counsel of God against our selves , we despise the Wisdom of God , and charge that with Folly ; and we do it against our selves , to our own injury and ruine . If we live in our Sins , and cherish our lusts , we directly oppose the end of our Redemtion , we contradict the great Design of the Gospel , we contemn the admirable Contrivance of God's Wisdom , who sent his Son into the World on purpose to destroy Sin ; for we uphold that which he came to destroy , 1 John 3.5 . Ye know that he was manifested to take away our Sins . Now shall we continue in Sin , when we know , the Son of God was manifested to take away Sin ? God cannot but take it very ill at our hands , when he hath laid out the Riches of his Wisdom in this design , for us to go about to defeat him in it ; this is at once to be unthankful to God , and injurious to our selves ; 't is such a madness , as if a condemned Man should despise a Pardon , as if a Prisoner should be fond of his Fetters , and refuse Deliverance ; as if a Man , desperately sick should fight with his Physician , and put away Health from him . If we do not comply with the wisdom of God , which hath contrived our recovery ; we forsake our own mercy , and neglect a great Salvation ; we love death , and hate our own Souls , Prov. 8.14 , 15 , 16. 2. Consider , we cannot expect the wisdom of God should do more for our recovery , than hath been already done ; the wisdom of God will not try any further means . Mat. 21.37 . last of all he sent his Son. If we despise this way , if we tread under foot the Son of God , and count the blood of the Covenant , whereby we are sanctified , an unholy thing , there will remain no more sacrifice for sin , Heb. 10.26 , 29. What can expiate the guilt of sin , if the Blood of Christ do not ? What shall take us off from sin , what shall sanctifie us , if the blood of the Covenant be ineffectual ? We resist our last Remedy , and make void the best Means the Wisdom of God could devise for our Recovery , if , after the revelation of the Gospel , we continue in our Sins . 3. If we frustrate this Design of God's Wisdom for our Recovery , our Ruin will be the more dreadful and certain . Impenitency under the Gospel will increase our Misery . If Christ had not come , we had had no sin , in comparison of what we now have ; but now our sin remains , and there is no cloak for our sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We shall not be able at the day of Judgment to Preface any thing by way of Excuse or Apology for our Impenitency . What shall we be able to say to the Justice of God , when that shall condemn us , who rejected his Wisdom , which would have saved us . We would all be saved , but we would be saved without Repentance ; now the Wisdom of God hath not found out any other way to save us from Hell , but by saving us from our sins . And thou that will not submit to this Method of Divine Wisdom , take thy Course , and let 's see how thou wilt escape the damnation of hell . I will conclude all with those dreadful words which the wisdom of God pronounceth against those that despise her , and refuse to hearken to her Voice , Prov. 1.24 , 25 , 26. Because I have called , and ye refused , I have stretched out my Hand , and no man regarded ; But ye have set at naught my Counsel , and would none of my reproof : I also will laugh at your calamity , I will mock when your fear cometh . They who will not comply with the Counsel of God for their Happiness , they shall inherit the Condition which they have chosen to themselves ; they shall eat the fruit of their own ways , and be filled with their own devices . SERMON X. The Justice of God in the distribution of Rewards and Punishments . GEN. XVIII . 25 . Shall not the Judge of all the earth do right ? IN treating of the Attributes of God , I have considered those which relate to the Divine Vnderstanding , viz. Knowledge and Wisdom ; I come now to consider those which relate to the Divine Will , viz. these four , the Justice , the Truth , the Goodness , and the Holiness of God. I begin with the First , namely , the Justice of God. At the 17 verse of this chapter , God , by a great and wonderful Condescention of his goodness , reveals to Abraham his Intention concerning the Destruction of Sodom ; upon this , Abraham v. 23. interceded with God for the saving of the Righteous Persons , that were there ; and to this end , he Pleads with God his Justice and Righteousness , with which he apprehended it to be in consistent , to destroy the Righteous with the wicked , which , without a Miracle , could not be avoided in a general Destruction . Wilt thou also destroy the Righteous , with the Wicked ? Peradventure there be fifty Righteous within the City , wilt thou also destroy , and not spare the place for the fifty Righteous that are therein ? that be far from thee to do after this manner , to slay the Righteous with the Wicked , and that the Righteous should be as the Wicked , that be far from thee , shall not the Judge of all the Earth do right ? This Negative Interrogation is equivalent to a vehement affirmation , shall not the Judge all the Earth do right ? that is , undoubtedly he will. This we may take for a certain and undoubted Principle , that in the distribution of rewards and punishments the Judge of the World will do Righteously . So that the Argument that lies under our Consideration is the Justice of God in the distribution of Rewards and Punishments , for the clearing of which , we will consider it , First , In Hypothesi , in regard to the particular Case , which is here put by Abraham in the Text. Secondly , In Thesi , we will consider it in General , in the Distribution of Rewards and Punishments . First , We will consider it in Hypothesi , in regard to the particular Case which is here put by Abraham in the Text , and the rather , because if we look well into it , there is something of real Difficulty in it , not easie to be cleared ; for Abraham's reasoning , if it be true , does plainly Conclude , that it would have been unrighteous with God in the destruction of Sodom , not to make a difference between the Righteous and the Wicked , but to involve them equally in the same common Destruction . That be far from thee to do after this manner , to slay the Righteous with the Wicked , and that the Righteous should be as the Wicked , that be far from thee , shall not the Judge of all the Earth do right ? as if he had said , surely the Judge of all the Earth will never do so unrighteous a Thing . And yet notwithstanding this , we see it is very usual for the Providence of God to involve good Men in general Calamities , and to make no visible difference between the Righteous and the Wicked . Now the difficulty is , how to reconcile these appearances of Providence with this reasoning of Abraham in the Text. And for the doing of this , I see but one possible way , and that is this , that Abraham does not here speak concerning the Judgments of God which befal Men in the ordinary Course of his Providence , which many times happen promiscuously , and involve good and bad Men in the same ruine ; and the reason hereof is Plain , because God in his ordinary Providence does permit the Causes , which produce these Judgments , to Act according to their own Nature , and they either cannot or will not make any distinction ; for the Calamities which ordinarily happen in the World are produced by two sorts of Causes either those which we call Natural , or those which are Voluntary . Natural Causes , such as Wind , and Thunder , and Storms , and the infection of the Air , and the like , these acting by a Necessity of Nature , without any Knowledge or Choice , can make no distinction between the Good and the Bad. And the Voluntary Causes of Calamities , as Men are , they many times will make no difference between the Righteous and the Wicked ; nay many times they are Maliciously bent against the Righteous , and the effects of their Malice fall heaviest upon them . Now we say that things happen in the way of ordinary Providence , when Natural Causes are permitted to Act according to their Nature , and Voluntary Causes are left to their Liberty ; and therefore in the course of ordinary Providence , it is not to be expected that such a distinction should be made ; it is neither possible , nor does Justice require it ; it is not possible , supposing Natural Causes left to Act according to their Nature , and Voluntary Causes to be left to their Liberty ; nor does Justice require it , for every Man is so much a Sinner , that no evil that befals him in this World , can be said to be unjust in respect of God. So that Abraham is not here to be understood , as speaking of such Judgments as befal Men in the ordinary course of God's Providence , in which , if the Good and Bad be involv'd alike , it cannot be expected to be otherwise , nor is there any injustice in it ; but Abraham here speaks of Miraculous and Extraordinary Judgments , which are immediately inflicted by God for the Punishment of some crying Sins , and the example of the World , to deter others from the like . And such was this Judgment , which God intended to bring upon Sodom , and which Abraham hath Relation to in this Discourse of his . In this Case it may be expected from the Justice of God , that a Difference should be made between the - Righteous and the Wicked ; and that for these Reasons . 1. Because this is a Judgment which God himself executes . It is not an Event of common Providence , which always follows the Nature of its Cause ; but an Act of God , as a Judge . Now it is essential to a Judge to make a Discrimination between the Good and the Bad , so as to punish the one , and spare the other ; and this is as necessary to all proper Acts of Judgment in this World , as the other ; there being no other difference between them , but that one is a Particular Judgment , and the other the General Judgment of the whole World. 2. When God goes out of the way of his ordinary Providence in Punishing , it may reasonably be expected that he should make a Difference between the Good and the Bad ; for the Reason , why he does not in his common Providence is , because he will not break and interrupt the establisht order of things , upon every little occasion : But when he does go besides the common course of Things in punishing , the Reason ceaseth , which hindred him before from making a Difference ; and 't is reasonable enough to expect , that in the inflicting of a Miraculous Judgment , a Miraculous Difference should be made . Without making this difference , the end of these Miraculous Judgments would not be attained , which is , remarkably to punish the crying Sins of Men , and by that example to deter others from the like Sins : But if these Judgments should fall promiscuously upon the Righteous and the Wicked , it would not be evident , that they were designed for the Punishment of such Sins , when Men did see , that they fell likewise upon those who were not guilty of those Sins , and consequently the example could not be so effectual to deter Men from Sin. Upon all these accounts you see that Abraham's reasoning was very Strong and well Grounded , as to those Judgments which are Miraculous and Extraordinary , and immediately inflicted by God , for the Punishment of great and hainous Sins , which was the Case he was speaking of . And accordingly we find , that in these Judgments which have been Immediately and Miraculously inflicted by God , he hath always made this difference between the Righteous and the Wicked . In the Deluge which he brought upon the old World , the Spirit of God gives this Reason why the Judgment was so universal , because all Flesh had corrupted his way upon the Earth ; and the Reason , why he saved Noah and his Family was , because in this general corruption of Mankind , he alone was Righteous ; thee have I seen Righteous before me in this Generation . So likewise in that Miraculous Judgment of Korah and his Company , when God made a new thing , and the Earth opened her mouth to swallow them up , none perished but he and his complices , the rest had warning given them by God to remove from the tents of those wicked Men. Thus you see that as to the particular Case in the Text , Abraham's reasoning concerning the Justice of God is very firm , and concluding . I proceed to the Second , Thing , which was that , which I principally intended to Discourse upon , viz. to consider the Justice of God in general , in the distribution of Rewards and Punishments . And here I cannot but grant , that the best Evidence of this is yet wanting . We have clear demonstrations of the Power and Wisdom , and Goodness of God in this vast and admirable frame of Things which we see : but we must stay till the Day of Judgment for a clear and full Manifestation of the Divine Justice ; for which Reason the Day of Judgment is in Scripture call'd , the Day of the Revelation of the Righteous Judgment of God. But in the mean time we may receive sufficient assurance of this , both from Natural Reason , and from Divine Revelation . 1. From Natural Reason , which tells us , that God loves Righteousness and hates Iniquity , and consequently that it must be agreable to his Nature to countenance and encourage the one , and to discountenance the other ; that is , to give some publick Testimony of his liking and Affection to the one , and of his Hatred and Dislike of the other , which cannot otherwise be done , but by Rewards and Punishments . But however the Heathen reasoned about this matter , whatever premises they laid , they firmly believed the conclusion , that God is Just . Plato lays down this as a certain and undoubted Principle , that God is in no wise unjust , but as Righteous , as is possible , and that we cannot resemble God more , than in this quality and disposition . So likewise Seneca tells us , That the Gods are neither capable of receiving an injury , nor of doing any thing that is unjust . Antoninus the great Emperour and Philosopher , speaking doubtfully , whether good Men are extinguisht by Death , or remain afterwards , If it be just , says he , you may be sure it is so : if it be not just , you may certainly conclude the contrary , for God is just , and being so , he will do nothing that is unjust or unreasonable . And indeed the Heathen Philosophers looked upon this as the great sanction of all moral Precepts , that God was the Witness and the Avenger of the breach and violation of them , Qui secus faxit , deus ipse vindex erit , If any Man do contrary to them , God himself will punish it ; which shews , that there is a Natural Awe upon the Minds of Men of the Divine Justice , which will overtake offenders either in this World or the other . But this will more clearly appear in the 2. Place , from Scripture , or Divine Revelation . And those Texts which I shall produce to this purpose , may be reduced to these two Heads ; either such as prove the rectitude of the Divine Nature and his Justice in general ; or such as speak more particularly of the Justice and Equity of his Providence in the distribution of Rewards and Punishments . I begin , first , with those which declare the rectitude of the Divine Nature , and the Justice of God in general , and that either by attributing this Perfection to him , or by removing the contrary , injustice and unrighteousness at the greatest distance from him . 1. Those which attribute this Perfection to God. I shall mention but a few of many , Psal . 129.4 . The Lord is Righteous . Dan. 9.7 . O Lord ! Righteousness belongeth unto thee . This good Men have acknowledged , when they have lain under the hand of God , Ezra . 9.15 . O Lord God of Israel , thou art Righteous . And this the worst of Men have been forced to own , when they have been in extremity , Ex. 9.27 . then Pharoah said , the Lord is Righteous . This hath been likewise acknowledged by those who have layn under the greatest temptation to doubt of it , Jer. 12.1 . Righteous art thou O Lord , when I plead with thee : yet let me talk with thee of thy judgments , wherefore doth the way of the wicked prosper ? The Prophet , notwithstanding he saw the prosperous Condition of wicked Men , and the afflicted state of the godly , which seemed hard to be reconcile with the Justice of God's Providence , yet before he would so much as reason about it , he lays down this as a certain conclusion , Righteous art thou , O Lord. To this Head likewise belong all those Texts which speak of Righteousness , as God's dwelling Place and his Throne , of his Delight in Justice , and of the Duration and Eternity of it , which I need not particularly recite . 2. There are likewise other Texts , which remove the contrary , viz. injustice and unrighteousness at the greatest distance from God , as being most contrary to his Nature and Perfection . Deut. 32.4 . A God of truth , and without iniquity . 2 Chron. 19.7 . There is to iniquity with the Lord our God , nor accepting of Persons , nor taking of Gifts . Job 8.3 . Doth God pervert Judgment ? or doth the Almighty pervert Justice ? which is a vehement negation of the Thing . Job 34.10 , 11 , 12. Far be it from God , that he should do wickedness , and from the Almighty , that he should commit iniquity . For the work of a Man shall he render unto him , and cause every Man to find according to his ways . Yea surely God will not do wickedly , neither will the Almighty pervert Judgment . Rom. 9.14 . What shall we say then ? is there unrighteousness with God ? God forbid . Secondly , There are other Texts which speak more particularly of the Justice and Righteousness of God in the distribution of Rewards and Punishments . 'T is true indeed , the Justice of God doth not constantly appear in this World in the dispensations of his Providence because this is a time of Patience and forbearance to Sinners , and of tryal and exercise to good Men ; but there is a Day a coming , when all things shall be set straight , and every Man shall receive the just reward of his Deeds when the Justice of God shall be evident to all the World , and every Eye shall see it , and shall acknowledge the Righteous Judgment of God ; and this the Scripture most clearly and expresly declares unto us ; and hence it is , that the Day of Judgment is call'd the Day of the Revelation of the Righteous Judgment of God. The Righteousness of God doth not now so clearly appear , but that there are many Clouds over it ; but there shall be a Day of Revelation , when the Righteousness of God shall be made manifest to all the World. The remunerative Justice of God shall then appear in the rewarding the Righteous ; and the punitive Justice of God in punishing the Wicked and Ungodly , so that a Man shall say , verily there is a reward for the Righteous , verily there is a God that judgeth the World. Now the Righteousness of this vengeance of God , which God will take upon Sinners , is further set forth to us in Scripture , from the Equity and Impartiality of it . I. From the Equity of it , 1. In that the Sins of Men have justly deserved the Punishment , that shall come upon them , Rom. 1.32 . Who knowing the judgment of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the righteous judgment of God , that they which commit such things , are worthy of Death . 2. In that the Judgment of God shall be proportioned to the Degree and Heinousness of Mens Sins ; so as the lesser or greater Sins shall be punisht with more or less Severity . So our Saviour threatens to those who continue impenitent under the Gospel and the advantages of it , their case shall be more sad than that of Tyre and Sidon , and it shall be more tolerable for Sodom and Gomorrah at the Day of Judgment , than for them . Mat. 11.20 , 21. and Luke 12. 47 , 48. There you have different Degrees of Punishment threatned , proportionable to the Aggravations of the Sins , which Men have committed ; The servant which knew his Lord's will , and prepared not himself , neither did according to his will , shall be beaten with many stripes : but he that knew it not , but did commit things worthy of stripes , shall be beaten with few stripes ; and so proportionably of all other Aggravations of Sins , for to whom much is given , of him shall much be required , and unto whom Men have committed much , of him they will ask the more . So likewise God will vindicate the contempt of the Gospel more severely , than of the Law , because the confirmation of it is clearer , and the Salvation offered by it greater . Heb. 2.2 , 3 , 4. If the word spoken by Angels was stedfast , and every transgression and disobedience received a just recompence of reward ; how shall we escape ? &c. And so , Heb. 10.28 , 29. He that despised Moses his law died without mercy under two or three Witnesses , of how much sorer punishment , suppose ye , shall he be thought worth , who haht troden under foot the Son of God ? &c. II. The Righteousness of this Judgment is further set forth to us in Scripture by the impartiality of it . Hither belong all those Texts , which remove from God that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that respect of Persons , which is so incident to humane Tribunals . Now respect of Persons is in distribution of Justice , and hath regard to some external qualities or circumstances of the Persons , which do not appertain to the merit of the cause , and upon Account of those circumstances , to deal unequally with those , whose Case is equal ; as when two Persons , who are equally guilty of a Crime , are brought to their Tryal , and the one is Condemned , and the other acquitted , upon the Account of Friendship , or Relation , or some other Interest , because one is Poor and the other Rich , the one hath powerful Friends to intercede for him , the other not , the one brings a Gift or Bribe , the other not , or upon any other account , besides the pure Merits of the Cause ; I say to deal thus in the distribution of of Justice , is respect of Persons . Otherwise in matters of meer grace and favour , respect of Persons hath no Place , accordin● to that common rule of Divines , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locum non habet in gratuitis , sed in debitis . Now this the Scripture every where speaks of , as a thing very far from God , Deut. 10.17 . The Lord your God is God of gods , and Lord of lords , a great God , a mighty and a terrible , which regardeth not Persons , nor taketh rewards . 2 Chron. 19.7 . There is no iniquity with the Lord our God , nor respect of Persons , nor taking of Gifts . Job 34.18 , 19. Is it fit to say to a King , thou art Wicked ? or to Princes , ye are ungodly ? how much less to him that accepteth not the Persons of Princes , nor regardeth the rich more than the poor ? for they are all the work of his hands . Rom. 2.6 . Who will render to every Man according to his deeds : for there is no respect of Persons with God. Acts 10.34 , 35. Of a truth I perceive that God is no respecter of Persons , but in every Nation : he that feareth him , and worketh righteousness , is accepted with him . Eph. 6.8 , 9. The Apostle there presseth the duties of Servants to Masters , from this Consideration , that whatsoever good thing any Man doth , the same shall he receive of the Lord , whether he be bond or free , and at the 9 th . v. Ye Masters , do the same thing unto them , forbearing threatning ; knowing that your Master also is in Heaven , neither is there respect of Persons with him . He maketh this likewise an Argument , why Men should not oppress and deal deceitfully one with another , Col. 3.25 . But he that doth wrong , shall receive for the wrong which he hath done ; and there is no respect of Persons . And in General , St. Peter urgeth this Consideration upon all Men to deter them from Sin in any kind , 1 Pet. 1.17 . And if ye call on the Father , who without respect of Persons judgeth according to every Man's work , pass the time of your sojourning here in fear . And besides that the Scripture doth remove this at the greatest Distance from God , it gives us also several instances of the impartiality of the Divine Justice , that it is not to be perverted and turned aside by any of those extrinsecal Considerations which commonly sway with Men ; it is not to be prevailed with and overcome by Flattery and Entreaties , Mat. 7.21 , 22. Not every one that saith unto me , Lord , Lord , shall enter into the Kingdom of Heaven : but he that doth the will of my Father which is in Heaven , &c. The Divine Justice is not to be imposed upon by good Words , and external shews , and false Professions ; so neither by any external Relation to him ; For many shall come from the East , and from the West , and shall sit down with Abraham , Isaac , and Jacob , in the Kingdom of God , but the Children of the Kingdom shall be cast out into utter Darkness . And however Men may bear up themselves now upon their worldly Greatness and Power , certainly there is a time a coming , when the greatest Persons in the World , those who overturn Kingdoms , and lay wast Countries , and oppress and ruin Millions of Mankind for the gratifying of their own Lusts and Ambition , I say there is a Day coming , when even these , as much , nay more than others , shall fear and tremble before the impartial Justice of God. Rev. 6.15 . And the Kings of the earth , and the great Men , and the rich Men , and the chief Captains , and the mighty Men , and every Bond-man , and every Free-man hid themselves in the Dens , and in the Rocks of the Mountains ; for the great Day of his wrath is come , and who shall be able to stand ? The impartial Justice of God will treat the greatest and the meanest Persons alike , Rev. 20.12 . I saw the dead , small and great , stand before God ; and the books were opened , and another book was opened , which is the book of life ; and the dead were judged out of those things which were written in the books , according to their works . All judged according to their Works . I should next proceed to vindicate the Justice of God in the Distribution of Rewards and Punishments from those Objections , which seem to impeach it . But before I enter upon this , it will be convenient to satisfie one question , which hath occasioned great disputes in the World , and that is , how far Justice , especially as to the Punishment of Offenders is essential to God ? And for the clearing of this matter I shall briefly lay down these Propositions . First , I take this for a certain and undoubted Truth , that every Perfection is essential to God , and cannot be imagined to be seperated from the Divine Nature , because this is the Natural Notion which Men have of God , that he is a Being that hath all Perfection . Secondly , The actual constant exercise of those Divine Perfections , the effects whereof are without himself , is not essential to God. For instance , tho' God be essentially powerful , and good ; yet it is not necessary , that he should always exercise his Power and Goodness ; but at such times , and in such a manner , as seems best to his Wisdom ; and this is likewise true of his Wisdom and Justice , because these are Perfections , the effects whereof are terminated upon something without himself . Thirdly , It is essential to God to love Goodness , and hate Sin , wherever he sees them . It is not necessary there should be a World , or reasonable Creatures in it : but upon supposition that God makes such Creatures , it is agreable to the Divine Nature , to give them good and righteous Laws , to encourage them in the doing of that which is good , and to discourage them from doing that which is evil , which cannot be done , but by Rewards and Punishments , and therefore it is agreable to the Perfection of the Divine Nature , to reward Goodness , and to punish Sin. Fourthly , As for those rewards which the Gospel promiseth , and the Punishments which it threatens , there is some difference to be made between the rewarding and punishing justice of God. 1. As for that abundant reward God is pleased to promise to good Men , the promise of it is founded in his goodness , and the performance of that promise in his justice ; for it is justice to perform what he promises , tho' the promise of so great and abundant a reward was meer goodness . 2. As for the punishing justice of God , about which hath been the great Question , whether that be essential to God or not , it seems very plain , that it is not necessary that God should inflict those judgments which he threatens , because he hath threatned them ; for there is not the like obligation upon Persons to perform their threatnings , that there is to perform their promises ; because God by his promise becomes a Debtour to those , to whom he makes the promise ; but when he threatens , he is the Creditour , and we are Debtors to his Justice ; and as a Creditor , he may remit the Punishment which he hath threatned : But then if we consider God as loving goodness and hating Sin ; if we look upon him as Governor of the World , and concerned to preserve good Order , to encourage Holiness and Righteousness , and to discountenance Sin , under this consideration it is essential to him to punish Sin at such times , and in such manner and circumstances , as seems best to his Wisdom . And I am not at all moved by that , which is urged by some learned Men to the contrary , that if punishing justice were essential to God , then he must punish the Sinner immediately , so soon as he hath offended , and to the utmost of his Power ; because whatever Acts naturally , Acts necessarily , and to the utmost : for I do not suppose such a justice essential to God as Acts necessarily , but such a justice , which as to the time , and manner , and circumstances of its Acting is regulated and determined by his Wisdom ; and there is the same Reason likewise of his goodness . I come now to the Objections which are taken partly from the dispensations of God in this World ; and partly from the punishments of the other . First , As to the dispensations of God in this World , there are these two things Objected against the justice of the Divine Providence . I. The inequality of God's dealings with good and bad Men in this World. II. The translation of Punishments , punishing one Man's Sin upon another , as the Sins of the Fathers upon the Children , of the Prince upon the People . I begin with the I. Objection , the inequality of God's dealing with good and bad Men in this World. In this life things happen promiscuously , there is one event to the righteous , and to the wicked ; if the Wicked suffer and are afflicted , so are the Righteous ; if the Righteous sometimes flourish , so do the Wicked ; and is not this unjust , that those who are so unequal as to their Deserts should be equally dealt withal ? or if there be any inequality , it is usually the wrong way , the Wicked do many times prosper more in the World , and the Righteous are frequently more afflicted . This was the great Objection of old against the Providence of God , which the Heathen Philosophers took so much pains to answer , nay it did often shake the faith of Holy and Good Men in the old Testament . Job 12.6 . The tabernacles of robbers prosper , and they that provoke God are secure , into whose hand God bringeth abundantly . and chap. 21.7 , 8 , 9. he Expostulates the same matter again ; and David says this was a great stumbling-Block to him , Psal . 73.2 , 3. and the like we find in the Prophets , Jer. 12.1 . and Hab. 1.13 . This Objection I have else-where considered , I shall now very briefly offer two or three Things , which I hope will be sufficient to break the force of it . 1. It must be granted , that it is not necessary to justice to shew it self immediately , and to dispence Rewards and Punishments so soon as there are Objects for them . This is not thought necessary among Men , much more ought we to leave it to the Wisdom of God to determine the time and circumstances of the exercising of his Justice ; and we are not to conclude that the Providence of God is unjust , if he do not bestow rewards , and inflict Punishments , just when we think he should . 2. If God intended this Life for a State of Tryal , wherein he would prove the obedience of Men , and their free inclination to good or evil , it is not reasonable to expect that he should follow Men with present Rewards and Punishments ; for that would lay too great a force upon Men , so that there would hardly be any oportunity of trying them ; but on the contrary , there is all the Reason in the World to presume that God should exercise the Graces and Virtues of good Men with afflictions and sufferings , and suffer bad Men to take their Course for a while , and walk in their own ways , without continual Checks by frequent and remarkable Judgments upon them , so often as they offend . 3. If there be another Life after this , wherein Men shall be Judged according to their works , then this Objection vanisheth , for that great Day will set all things straight , which seem now to be so Crooked and Irregular . The deferring of Rewards and Punishments to the most convenient Season , is so far from being a reflection upon the justice of God , that it is highly to the commendation of it . What Claudian says of Ruffinus , a very bad Man , whose long impunity had tempted Men to call in question the justice of God , is considerable in this Case ; Abstulit hunc tandem Ruffini poena tumultum , Absolvitque Deos. The Punishment which overtook him at last , did quiet those tumultuous thoughts , and absolved the gods from all blame . When Men look but a little way , and consider only the present state of Things , they are ready to quarrel at the Justice of them ; but if they would look at the end of Things , and have Patience to stay till the last , to see the Conclusion and Winding up of things , they would then acquit God in their thoughts from all those imputations of injustice , which from the inequality of present dispensations , rash and inconsiderate Men are apt to charge him withal . II. Objection , from the translation of Punishments , the punishing of one Man's Sin upon another , as of the Fathers upon the Children , which God threatens in the second Commandment , and did in some sort fulfil in Ahab , in bringing the evil he had threatned him withal , in his Son's Days , 1 Kings 21.19 . The punishing the Sin of one Person upon a People , as that of Achan upon the whole Congregation , Josh . 22.20 . Did not Achan the son of Zerah commit a trespass in the accursed thing ? and wrath fell on all the congregation of Israel , and that man perished not alone in his iniquity . And the Sin of David upon the People , 2 Sam. 24. When seventy thousand Dyed of the Plague , for David's Sin in numbring the People . Now how is this agreable to justice ? is it not a known Rule , Noxa caput sequitur , Mischief pursues the Sinner ? What can be more reasonable , Quam ut peccata suos teneant Authores , Than that Men's faults should be charged upon the Authors , and Punishment fall upon the guilty ? For answer to this . 1. It is not unreasonable that one Man should bear the punishment of another's Fault , if he be willing and content to bear it , Volenti non fit injuria , There is no wrong done to those , that are willing to undergo it , tho' they be innocent , which was the case of our Blessed Saviour suffering for us , the just for the unjust , as the Scripture expresseth it . 2. Where the Person , upon whom the punishment is trasfer'd , is likewise a sinner , and obnoxious to God , there can be no injustice ; because he hath deserved it upon his own account , and God may take what occasion he pleaseth to punish them that deserve to be punisht . 3. In punishing the iniquity of the Father upon the Children , the guilty Person , that is , the Father , is punisht in the Calamity of his Children , for a Man's Children are himself Multiplyed ; and therefore it is very remarkable that in the second Commandment , God promiseth to shew mercy to thousands of Generations of them that love him ; but he visits the iniquities of the Fathers upon the Children , but to the third and fourth Generation , that is so far as a Man may live to see them punisht , and suffer in their Punishment . 4. As to the Punishment of the People for the sins of their Princes and Governors , and one part of a community for another , supposing all of them to be Sinners , which is the true case , God may lay the punishment where he pleaseth ; and there is no more injustice then when a Man is whipt on the Back for the theft which his hand committed , a community being one Body ; besides the Prince is punisht in the loss of his People , the glory of a King consisting in the Multitude of his Subjects . The Objection with respect to the other World , the punishment of temporal Evils with Eternal , is else-where answer'd . The use we should make of this whole Discourse is , First , If God be Just and Righteous , let us acknowledge it in all his dispensations , even in those , the Reason whereof is most hidden and obscure . Neh. 9.33 . Speaking of the great afflictions that had befal'n God's own People , yet this he lays down as a firm Principle , howbeit thou art just in all that is brought upon us . Secondly , This is matter of terrour to wicked Men. God doth now exercise his milder Attributes towards Sinners , his Mercy , and Patience , and Goodness ; but if we despise these , that terrible Attribute of his Justice will desplay it self ; and this the Scripture describes in a severe manner , the Lord revengeth , and is jealous ; the Lord will take vengeance on his Adversaries , and reserveth wrath for his Enemies . Thirdly , This is matter of comfort to good Men , that the Righteous God Governs the World , and will judge it . The Lord reigneth , let the earth rejoyce , Psal . 97.1 . And he gives the Reason of it in the next v. Righteousness and judgment are the habitation of his Throne . Tho' he be omnipotent , we need not fear ; for his Power is always under the conduct of Eternal Righteousness . Fourthly , Let us imitate this righteousness , let us endeavour to be righteous as he is righteous ; let us give to God the Love , Reverence , and Obedience which are due to him ; and in all our dealings , what is just and due to Men. This Duty hath an immutable Reason , founded in the Nature of God. SERMON XII . The Truth of God. DEUT. XXXII . 4 . — A God of Truth . IN speaking to this Attribute , I shall I. Shew you what we are to understand by the Truth of God. II. Endeavour to prove that this Perfection belongs to God , that he is a God of Truth . III. Answer some Objections that may be made against it ; and then make some Vse of it . I. What we are to understand by the Truth of God. I shall take it as the Scripture useth it in a large Sense , so as to include not only the veracity of God ; but his Faithfulness . Hence it is that in Scripture Truth and Faithfulness are so often put together , and frequently put one for another , Isa . 25.1 . Thy counsels of old are faithfulness and truth . Rev. 21.5 . These words are true and faithful . And the Faithfulness of God , in performing his Promises , is frequently call'd his Truth . And because the Scripture useth them promiscuously , we need not be very solicitous to find out distinct Notions of them ; but if you will , they may be distinguisht thus ; the truth or veracity of God hath place in every Declaration of his Mind ; the Faithfulness of God only in his Promises . For the First , The veracity or truth of God ; this hath place in every Declaration of his Mind , and signifies an exact Correspondence and Conformity between his Word and his Mind , and consequently between his Word and the truth and reality of Things . The Correspondence of his Word with his Mind , depends upon the rectitude of his Will ; the conformity of his Word with the reality of Things , not only upon the rectitude of his Will , but the Perfection of his Knowledge , and the infallibility of his Vnderstanding ; so that when we say God is true , or speaks Truth , we mean thus , that his Words are a plain Declaration of his Mind , and a true representation of Things , in opposition to False-hood , which is speaking otherwise than the thing is ; and Hypocrisie , that is , speaking otherwise than we think . For instance , when God declares any thing to be so , or not to be so , to have been thus , or not to have been thus , the thing really is so , and he thinks so ; when he expresseth his desire of any thing , he does really desire it ; when he commands any thing , or forbids us any thing , it is really his Mind and Will that we should do what he Commands , and avoid what he forbids ; when he declares and foretels any thing future , it really shall come to pass , and he really intended it should ; if the Declaration be to be understood absolutely , it shall absolutely come to pass ; if the Declaration be to be understood Conditionally , it shall come to pass , and he intends it shall , if the Condition be performed . Secondly , The Faithfulness of God. This only hath place in his Promises , in which there is an Obligation of Justice superadded to his Word ; for God by his Promise doth not only declare what he intends , and what shall be ; but confers a right upon them to whom the promise is made , so as that the breach of his Promise would not only cast an imputation upon his Truth , but upon his Justice . II. That this Perfection belongs to God. And this I shall endeavour to prove , First , From the Dictates of Natural Light. Secondly , From Scripture . First , From the Dictates of Natural Light. Natural Light tells us , that Truth and Faithfulness are Perfections , and consequently belong to the Divine Nature ; and that False-hood and a Lie are Imperfections , and to be removed from God. There is nothing that is amongst Men esteemed a greater contumely and reproach , than to give a Man the Lie , to call him a Lyar , because it is an Argument of so much baseness , and of a low and mean and servile spirit ; the usual Temptation to it being fear of losing some Advantage , or incurring some danger . Hence was that saying , that it is the property of a Slave to lie , but of a free Man to speak truth : Now whatever argues baseness or imperfection , our Reason tells us is infinitely to be separated from the most Perfect Being . God cannot be tempted with evil , the Divine Nature being all-sufficient , can have no temptation to be otherwise than Good and Just , and True and Faithful . Men are tempted to Lie by advantage , and out of fear : but the Divine Nature hath the security of its fullness and all-sufficiency , that it cannot hope for any increase , nor fear any impairment of its Estate . Men are unfaithful , and break their Words , either because they are rash and inconsiderate in passing of them , or forgetful in minding them , or inconstant in keeping of them , or impotent and unable to perform them : but none of these are incident to God , his infinite Wisdom , and perfect Knowledge , and clear foresight of all Events , secure him both from inconsiderateness , and inconstancy , and forgetfulness ; and his infinite Power renders him able to perform what he hath spoken , and to make good his Word . And that these are the Natural Dictates and Suggestions of our Minds , appears clearly from the reasonings of the Heathen in this matter , who were destitute of Divine Revelation . Plato de Repub. l. 2. lays down this as a certain Truth , That lying and Falsehood are imperfections , and odious to God and Men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And afterwards he tells us , That the Divine Nature is free from all Temptation hereto , either from advantage or fear ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and Concludes , Therefore God is true , and deals plainly with us , both in his Words and Actions , and is neither changed himself , nor deceives us . Porphyry in the Life of Pythagoras tells us , That this was one of his Precepts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and afterwards he adds , that Truth is so great a Perfection , that if God would render himself visible to Men , he would chuse Light for his body , and Truth for his Soul. Secondly , From Scripture . The Scripture doth very frequently attribute this to God , 2 Sam. 7.28 . And now , O Lord God , thou art that God , and thy words be true ; Psal . 25.10 . All the paths of the Lord are mercy and truth ; Psal . 31.5 . Into thy hand I commit my spirit : thou hast redeemed me , O Lord God of truth . Rev. 3.7 . These things saith he , that is holy , he that is true . Rev. 6.10 . How long , O Lord , holy and true ? 15.3 . Just and true are thy ways , thou King of Saints . 16.7 . True and righteous are thy judgments . Hither we may refer those Texts which speak of the Plenty and Abundance of God's truth , Ex. 34.6 . Abundant in goodness and truth . Psal . 86.15 . Plenteous in mercy and truth ; and those which speak of the Duration and Eternity of it . Psal . 100.5 . And his truth endureth to all generations . 117.2 . And the truth of the Lord endureth for ever . 146.6 . Who keepeth truth for ever . As the Scripture doth attribute this Perfection to God , so it removes the contrary from him with the greatest abhorrence and detestation , Num. 23.19 . God is not a Man that he should lie , neither the son of Man that he should repent , hath he said , and shall not he do it ? hath he spoken , and shall he not make it good ? They are Balaam's Words , but God put them into his Mouth . 1 Sam. 15.29 . The strength of Israel will not lie nor repent , for he is not a Man that he should repent . Rom. 3.4 . Yea let God be true , and every Man a Lyar. Nay the Scripture goes further , does not only remove lying and false-hood and inconstancy from God , but speaks of these as things impossible to the Divine Nature ; Tit. 1.2 . In hope of eternal life , which God that cannot lie , promised before the World began . Heb. 6.18 . That by two immutable things , in which it was impossible for God to lie , we might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us . And the Scripture doth not only in general attribute this Perfection to God , but doth more particularly assure us of his Sincerity and Truth and Faithfulness . Of his sincerity ; that he deals plainly with us , and speaks what he intends , that his Words are the image of his Thoughts , and a true representation of his Mind . God is very careful to remove this jealousie out of the Minds of Men , who are apt to entertain unworthy Thoughts of God , as if notwithstanding all that he hath declared , he had a secret design to ruin Men ; therefore he interposeth his Oath for our greater assurance , Ezek. 33.11 . As I live , saith the Lord God , I have no pleasure in the death of the wicked , but that the wicked turn from his way , and live . When God speaks to us , he speaks his Mind , and hath no design to circumvent and possess us with Errour and Delusion ; if he offer Life and Happiness , we may believe he is real , and that if he did not intend to bestow it upon us , or if there were no such thing as a future Glory , he would not have declared it to us ; this was the temper of our Saviour , who was the express image of the Father , full of Grace and Truth . John 14.2 . In my Father's house are many mansions ; if it were not so , I would have told you . And as the Scripture assures us of his Sincerity , so of his Truth and Faithfulness in the accomplishment of all his Predictions , and performance of all his Promises . As for the truth of his Predictions , and certain accomplishment of them , the Scripture frequently useth this Proverbial Speech , to assure us of the certainty of their accomplishment ; Heaven and Earth shall pass away , but my words shall not pass away . Mat. 24.35 . For the Faithfulness of God in his Promises , the Scripture makes frequent mention of it , Deut. 7.9 . Know therefore that the Lord thy God , he is God , the faithful God , which keepeth covenant and mercy . Psal . 89.33 , 34. I will not suffer my faithfulness to fail , my covenant will I not break , nor alter the thing which is gone out of my lips . The Scripture doth record God's punctual and full performance of his Promises ; particularly of that Promise to Abraham , after four hundred Years to bring the Children of Israel out of Egypt , and to give them the Land of Canaan for an Inheritance . Gen. 15.13 . the Punctual accomplishment you have recorded , Ex. 12.41 . And it came to pass at the end of the four hundred and thirty Years , even the self same day it came to pass , that all the hosts of the Lord went out from the land of Egypt ; see likewise Jos . 21.44 , 45. and 23.14 . 1 Kings 8.56 . And upon this account it is that God is so frequently in Scripture styl'd the God that keepeth covenant . 1 Kings 8.23 . Neh. 1.5.9.32 . and in several other Places . And so likewise of Predictions of evil to come , God is true in fulfilling his Word . 1 Sam. 15. ●9 . When the Prophet had threatned Saul to rent the Kingdom from him , he adds , the strength of Israel will not lie nor repent , for he is not a Man that he should repent . III. I come to remove some Objections that may be made against the truth and faithfulness of God. First , It is Objected against the sincerity of God and his plain dealing , that he is sometimes represented in Scripture , as inspiring Prophets with false Messages . 1 Kings 22.20 , &c. Jer. 4.10.20.7 . Ezek. 14.9 . Ans . As to three of these Texts , it is a known Hebraism to express things in an imperative and active form , which are to be understood only permissively . So where the Devils besought Christ , that he would suffer them to enter into the herd of Swine , he said unto them go , Mat. 8.31 . He did not command , but permit them . And so John 13.27 . where our Saviour says to Judas , what thou dost , do quickly , we are not to understand , that he commanded him to betray him , tho' that seem to be exprest in the form . So likewise here , where an evil spirit offer'd himself to be a lying spirit in the mouth of the Prophet , and God says go forth and do so ; this only signifies a permission not a command . And so Jer. 4.10 . where the Prophet complains that God had greatly deceived the People , saying they should have peace , when the sword reached to the Soul ; we are to understand this no otherwise , but that God permitted the false Prophets to deceive them , by Prophesying Peace to them , as appears by the History . Ezek. 14.9 . I the Lord have deceived that Prophet , that is permitted him to be deceived , and to deceive the People , as a just judgment upon them for their Infidelity with respect to his true Prophets . This he threatens at the 5 th . v. I will take the house of Israel in their own heart , because they are all estranged from me through their idols ; because they have chosen to themselves false gods , I will suffer them to be deceived with false Prophets ; and that this is the meaning , appears by the threatning added , and I will stretch out my hand upon him , and I will destroy him from the midst of my people ; now God will not punish that whereof he is the Author . That Text Jer. 20.7 . Thou hast deceived me , and I was deceived , signifies no more , but that he had mistaken the Promise of God to him , who when he gave him his Commission told him he would be with him , by which he understood that no evil should come to him , and now he was become a derision , and the people mocked him ; and in his passion and weakness he breaks forth into this expression , thou hast deceived me , and I was deceived ; whereas it was his own mistake of the meaning of God's promise , which was not that he should not meet with scorn , and opposition , and persecution , but that they should not prevail against him , as you may see at the latter end of the first Chapter . Secon● Objection against the Faithfulness of God as to performance of his promise . 'T is Objected that God did not give the Children of Israel all the land which he promised to Abraham , as will appear by comparing , Gen. 18.19 , 20. with Josh . 13.1 . &c. and Judg. 2.20 , 21. Gen. 15.18 . God promiseth to give Abraham and his seed such a Land , the bounds whereof he describes ; Josh . 13.1 . 'T is said there , that there remained very much land yet unconquer'd , which they had not got the possession of ▪ And Judg. 2.20 . 't is said that the People having not performed their part of the Covenant , God would suspend the further performance of his Promise , and would not drive out any more of the Nations before them ; and it is probable that the Israelites never were possest of the promised Land in the full latitude and extent of the Promise . Ans . This Covenant of God with Abraham , was upon consideration of his past Faith and Obedience , tho' it seems the full performance of it did likewise depend upon the future Obedience of his posterity ; in pursuance of this Covenant , notwithstanding all the murmerings and rebellions of that People , God did bring them into the promised Land , tho' they provoked him to destroy them many a time ; because he remembred his covenant with Abraham ; when they were possest of it , God gave them a title to the rest , and would have assisted them in the Conquest of it , if they had performed the Condition required on their part , that is , continued Faithful and Obedient to him , but they did not , and thereby discharged God from any further performance of his Promise ; and God when he had done this , had fully performed the Covenant he made with Abraham , so far as concerned his part , as appears by the acknowledgment of Joshua , even in a time when a great part of the Land was unconquer'd , Josh . 21.44 . and of Solomon , 1 Kings 8.56 . yea and had it not been that God had made this Covenant , as well upon consideration of Abraham's Faith and Obedience , as upon Condition of the future Obedience of his Posterity , the Rebellions and Disobedience of the People in the Wilderness had released God wholly from the Promise , and he had not been unfaithful if he had destroyed utterly that People , and made a full end of them , and they had never entred into that Land , because a failure of the Condition doth make the Obligation to cease ; and that this Condition was imply'd in this Covenant with Abraham , appears by these Texts , Deut. 7.12 , 13.11.22.23.42 . and Judg. 2.20 . God gives this Reason why he suspended the compleat performance of his Promise , the anger of the Lord was hot against Israel , and he said , because that this People hath transgressed my Covenant which I commanded their Fathers , and have not harkned to my voice , I also will not henceforth drive out any of the Nations which Joshua left when he died . Third Objection , God is not punctual in performing his Threatnings ; as when he threatned Adam , Gen. 2.17 . In the day thou eatest thereof , thou shalt surely die ; which yet was not accomplisht , for he lived many hundred Years after . God threatned Ahab to bring evil upon him and his family , 1 Kings 21.21 . But upon his Humiliation he is pleased to respite it , v. 29. So God threatned Hezekiah with Death , but upon his prayer adds fifteen Years to his Life . 2 Kings 20. Thus Nineveh was threatned , but upon their Repentance , God repented of the evil , Jon. 3.10 . Now how is this deferring and turning away of judgment consistent with the Truth of God ? doth not this seem to charge him with false-hood or levity ? Ans . This may be said in general , that every one that understands the Nature of God , cannot but be very well assur'd , that false-hood and levity are very far from God ; and tho' he could not untie some particular Knots , and answer all difficulties , yet he ought to rest satisfied in this assurance . I confess this Objection is troublesom , and requires a distinct Consideration . I will not be peremptory in nice matters , but I shall , with submission , offer these things in answer to it . 1. As for the expression of God's repenting , we are to understand it , as many others in Scripture , after the manner of Men , and spoken by way of condescention to our Weakness , and accommodated to our Capacities , and not as casting any imputation of false hood or inconstancy upon God , as if either he did not intend what he saith , or out of levity did alter his Mind . When God is said to repent , the expression only signifies thus much , that God doth not execute that which seemed to us to have been his purpose , that he is pleased to do otherwise than his threatnings seemed openly to express , because of some tacit Condition implyed in them ; and this doth not derogate either from the truth , or sincerity , or constancy of God in his Word . Not from his truth ; for he speaks what he intends really , if something did nor intervene to prevent the Judgment threatned , upon which he was resolved , when he threatned , to be taken off and stop his Judgments : Nor doth it derogate from his sincerity and plainness ; for he hath told us that his threatnings have such Conditions imply'd in them : Nor doth it derogate from the constancy and immutability of God ; because God doth not mutare consilium sed sententiam , he doth not change his counsel and purpose , but takes off the sentence , which he had past with reserved Conditions . 2. As to the Instances , that I may give more particular satisfaction to them , I shall Consider the threatnings of God with this double respect , either with relation to Law , or with relation to the Event ; with relation to a Law , as they are the sanction of it ; or with relation to the Event , as they are Predictions of something to come . ( 1. ) Some threatnings have only relation to a Law , as they are the sanction of it . And thus consider'd , they differ from Promises ; for Promises confer a Right , omne promissum cadit in debitum ; but a threatning doth not convey any Right , nor if forborn can the party complain of Wrong done to him ; and therefore in this Case it can only signifie what the offence against the Law deserves , and what the offender may expect ; for the end of threatning is not Punishment , but the avoiding of it . And this may answer the first Instance . God gave Adam a Law ; and by way of Sanction , not of Prediction of an Event , he threatned the breach of it with Death : Now God did not execute the Punishment threatned at the time threatned , but deferr'd it , and this without any impeachment of his Justice or Truth , because this threatning was only the Sanction of the Law. ( 2. ) We may consider Threatnings with Relation to the Event and as Predictions ; and as to the accomplishment of these , there seems to be a greater degree of Necessity , because the honour of God's Knowledge , and Power , and Truth seem to be concerned in them ; for if his Word be not fulfill'd , it must either be for want of Knowledge to foresee Events , or Power to bring them to pass , or Constancy to his Word . Now if we consider Threatnings with respect to the Event , as they are Predictions of future Judgements , I think all the other Instances may be satisfied , by laying down this Rule for the understanding of them , viz. That all Prophetical Threatnings or Predictions of Judgment are to be understood with this tacit Condition , if there do not intervene the Humiliation , and Repentance , and Prayer of the Persons against whom the Judgment is threatned ; and if so , God may upon Repentance , without any impeachment of the honour of his Truth , or Knowledge , or Power , either defer , or abate , or remit the Punishment . And that the Predictions of Judgments are to be understood with this Condition , appears clearly from that known Text , Jer. 18.7 , 8. I come now to the last thing I proposed , to make some Vse of this Doctrine . First , If God be a God of Truth , then this gives us assurance that he doth not deceive us , that the Faculties which he hath given us are not false , but when they have clear perceptions of Things , they do not err and mistake . Were it not for the veracity of God , we might , for any thing we know , be under a constant Delusion ; and no Man could demonstate the contrary , but that this is our make and temper , and the very frame of our Understandings , to be then most of all deceived , when we think our selves to be most certain ; I say no Man could be assured of the contrary , but from hence , because veracity and truth is a Divine Perfection ; and therefore God cannot be the Author of Errour and Delusion . Therefore we may be assured , that the frame of our Understandings is not a Cheat , but that our Faculties are true , and unless it be our own fault , we need not be deceived in things that are necessary to our Happiness . Secondly , If God be a God of Truth , then there is Reason why we should believe and assent to whatever we are satisfied is revealed to us by God. A Divine Revelation is a sufficient ground for the most firm assent ; for this very thing , that any thing is revealed by God , is the highest Evidence , and ought to give us the most firm assurance of the truth of it . Hence it is that the Word of God is call'd the Word of truth , yea and truth it self , John 17.17 . Thy Word is truth . Therefore whoever entertains the ●criptures as the Word of God , and is satisfied of the Divine Authority of them , ought in Reason to believe every thing contained in them , yea tho' there be some things of which no reasonable account can be given , and which our Reason and Understanding cannot give us particular satisfaction in ; yet because we are satisfied that they are revealed by God who cannot lie , whose Knowledge is infallible , and whose Word is true , we ought upon this higher and superior Reason to yield a firm assent to the truth of them : if we do not , we dishonour this Perfection of God , and rob him of this essential property , his Veracity . 1 John 5.10 . He that believeth on the Son of God , hath the witness in himself : he that believeth not God , hath made him a liar , because he believeh not the record that God gave of his Son. As on the other hand , if we do believe what God hath revealed , we glorifie this Perfection of his , and set our seal to his Veracity . So 't is said of Abraham , Rom. 4.20 . That he was strong in faith , giving glory to God. And St. John the Baptist , speaking concerning our Saviour , saith , John 3.33 . He that hath received his testimony , hath set to his seal , that God is true . Thirdly , If God be a God of truth , and faithful in performing his Promise , then here is a firm Foundation for our Hope and Trust . If God have made any Promise , we may securely rely upon it , that it shall be made good ; we may hold fast our hope without wavering , because he is faithful who hath promised , Heb. 10.23 . Hence it is that the Blessings of God's Covenant are call'd sure mercies , Isa . 55.3 . We attribute much to the Word of a faithful Friend , and look upon the Promise of an honest Man as very good security ; but Men may fail us when we rely upon them : but God is true , tho' all Men should prove Lyars . Men are fickle and murable ; but the Nature of God is fixt , he cannot fail those that trust in him . When God hath made any Promise to us , we may plead it with him , and urge him with his faithfulness . So we find David did , 2 Sam. 7.25 . &c. Only we should be careful to perform the Condition which is required on our part , Heb. 4.1 . we should take heed lest a Promise being left us , any one should come short of it , by not performing the Condition ; for that doth release and discharge him of the Promise , and he is faithful , tho' he doth not perform what he promised , because he did not promise but upon Condition ; and this seem to be the meaning of those Words , 2 Tim. 2.13 . If we believe not , yet he abideth faithful , he cannot deny himself . He said before , that if we perform the Conditions required , God will bestow the Blessings promised , It is a faithful saying , for if we be dead with him , we also shall live with him ; if we suffer , we also shall reign with him ; but if we deny him , the Curse threatned will then take place , and he will deny us ; and God is not unfaithful in doing this , he does not deny himself . Now if we have such assurance , we may trust him with our greatest Concernments , and venture our Souls with him , Psal . 31.5 . Into thy hands I commit my spirit , O Lord God of truth . We should rely upon him , when there are the greatest improbabilities of the accomplishment of his Promises . Thus did Abraham , Rom. 4.17 . &c. This should also make us patient in hope ; if a Promise be not speedily accomplisht , we should not be dejected or disquieted . David challengeth himself upon this account , Psal . 42.11 . Why art thou cast down , O my Soul ? and why art thou disquieted within me ? hope thou in God : for I shall yet praise him , who is the health of my countenance , and my God. And so likewise in reference to the Rewards of another World , tho' at a distance , yet we should , as the Apostle speaks , wait for the blessed Hope . Fourthly , The Truth of God is matter of terrour to the Wicked . All the threatnings of temporal Evils may justly be expected , because their Sins deserve them , and there is no Condition implyed in them , upon which thou canst reasonably hope for the avoiding or abating of the Evils threatned , but of Humiliation and Repentance , and if notwithstanding these threatnings thou continuest in thy Sins , and blessest thy self , saying , I shall have peace , tho' thou walk in the imaginations of thy heart , by this very thing thou provokest the Justice of God not to spare thee , and makest his wrath and his jealousie to smoke against thee ; and if thou continuest impenitent , however he may defer the execution of temporal Evils , his Truth and Veracity is concerned to inflict eternal Punishments upon thee ; for he hath sworn in his wrath that such shall no enter into his rest . Fifthly , Let us propound to our selves the truth of God for our pattern and imitation . Would you be like God ? be true and faithful . Truth and faithfulness are Divine Perfections ; but lying and falsehood are the Properties of the Devil , and the predominant qualities of Hell. The character of the Devil is , that he abode not in the truth , and there is no truth in him , when he speaketh a lie , 't is of his own , for he is a lyar and the Father of it . John 8.44 . One of the first and most natural Notions that we have of Religion is , that it is to imitate God , and to endeavour to be like him , so far as we are capable ; and to contradict any of the Divine Excellencies and Perfections is the highest Sin , because it is against the clearest Dictates of our Mind , and contrary to those Principles which are most deeply rooted in our Nature . No Man can be Cruel and Unmerciful , False and Treacherous , without a very high degree of guilt , because these Sins are contrary to the chiefest and most essential Perfections of God. Lying is a Sin that would fly in the Face of an Heathen , because it directly contradicts those Natural Notions which every Man hath of God and Religion ; therefore we find that there is hardly any thing that Men are more ashamed of than to be taken in a Lie , and 't is esteemed the highest reproach to be charged with it , it argues such a direct contrariety to that which is the Rule of Perfection , the Nature of God , and consequently so much imperfection and baseness . He that tells a Lie out of fear is at once bold towards God , and base towards Men. Upon these accounts God expresseth himself highly offended with those that practise Lying and False-hood , and to have a detestation of them , Pro. 12.22 . Lying lips are an abomination to the Lord. It renders us unlike to him , Eph. 4.24 , 25. Put on the new Man , which after God is created in Righteousness and true Holiness ( or in the Holiness of truth . ) And from hence he infers , Wherefore putting away lying , speak every Man truth with his Neighbour : for we are members one of another . Col. 3.9.10 . Lie not one to another , seeing that ye have put off the old Man with his deeds : And have put on the new Man , which is renewed in knowledge , after the image of him that created him ; that is , because we profess to be conformed to the image of God. More particularly , we should charge our selves with truth and faithfulness towards God and Men. 1. Towards God , in our Oaths , and Vows , and Covenants . In our Oaths , when we swear in any Matter , we tell God that what we speak is Truth , and invoke him to bear Witness to it . To falsifie in an Oath is one of the most solemn affronts that we can put upon the God of Truth . And so in our Vows , which are a solemn Promise to God , of such things in which we have no precedent Obligation lying upon us . He that regardeth truth will neither be rash in making a Vow , nor careless to perform it . Eccles . 5.4 . When thou vowest a vow to God , defer not to pay it , for he hath no pleasure in Fools . Not to perform what we have vowed , is an Argument of Folly ; either of rashness in the making of it , or of inconstancy in not keeping it . So likewise in all our Covenants with God , to serve him and obey him , and keep his Commandments , we should strictly charge our selves with performance of these . There is a Natural Obligation upon us to these Things from the very Law of our Creation , tho' we should never solemnly make any such Promise , nor enter into any such Engagements , because it is a tacit Condition of our Beings ; but the taking of this Covenant solemnly upon us in Baptism , strengthens the Obligation , and makes our unfaithfulness the greater Sin. All our hopes of Happiness are founded in the Faithfulness of God ; and if thou be false to him , how canst thou expect he should be faithful to thee ? 'T is true indeed , that he abides faithful , he cannot deny himself ; but if thou hast any ingenuity in thee , this should be an Argument to thee to be faithful to him ; I am sure this can be no Encouragement to thee to be unfaithful ; for if thou breakest the Covenant thou hast entred into , and neglegctest the Conditions upon which God hath suspended the performance of his Promise , thou dischargest the Obligation on his part . 2. Towards Men ; we should charge our selves with Truth in all our Words , and Faithfulness in all our Promises . It becomes us who worship the God of truth , to speak truth ; to use plainness and sincerity in all our Words , to abhor Falsehood and Dissimulation , and those more refined ways of lying by equivocation of Words , and secret reservations of our Minds on purpose to deceive . Those that plead for these , 't is a sign they do not understand the Nature of God , and of Religion , which is to conform our selves to the Divine Perfections . We meet with many complaints in the old Testament , of the want of Truth and Faithfulness among Men , Psal . 12.1.2 . Isa . 59.13 , 14 , 15. Jer. 7.2 , 8 , 9.2.4 , 5 , 6. Hos . 4.1 . I am afraid there is as much Reason for this complaint now ; for we live in an Age of greater Light , which doth reprove and make manifest this work of Darkness ; and methinks there is no sadder sign of the decay of Christianity , and of the little power and influence that the Gospel hath upon us , than that there is so little regard had by Christians to these Moral Duties , which because Moral ( however Men may slight that Word ) are therefore of Eternal and Indispensable Obligation , having their Foundation in the Nature of God. To Conclude all , That Man that can dispence with himself as to Moral Duties , that makes no Conscience of telling a Lie , or breaking his Word , what Badge soever he may wear , what Title soever he may call himself by , it is as impossible that such a Man should be a true Christian , as it is to reconcile the God of Truth , and the Father of Lies . SERMON XIII . The Holiness of God. 1 PET. I. 16 . Be ye holy , for I am holy . IN speaking to this Attribute , I shall I. Inquire , what we are to understand by the Holiness of God. II. Endeavour to shew , that this Perfection belongs to God. I. What we are to understand by the Holiness of God. There is some difficulty in fixing the proper Notion of ●t ; for tho' there be no Property more frequently attributed to God in Scrip●ure , than this of Holiness , yet there is none of all God's Attributes , which Divines have spoken more sparingly of than this . The general Notion of Holiness is , that it is a separation from a common and ordinary , to a peculiar and excellent use . And this Notion of Holiness is applicable either to Things or Persons . To Things ; thus the Vessels of the Tabernacle , and the Vestments of the Priests were said to be holy , because they were separated from common Use , and appropriated to the peculiar and excellent use of the service of God. Holiness o● Persons is two-fold , either Relative and External , which signifies the peculiar Relation of a Person to God ; such were call'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Priests , or holy Men : or else Habitual and Inherent ; such is the Holiness of good Men. And it is a separation from moral imperfection , that is from Sin and Impurity . And this is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the primary Notion of i● is Negative , and signifies the absence and remotion of Sin : And this appears i● those explications which the Scriptur● gives of it . Thus 't is explain'd by opposition to Sin and Impurity , 2 Cor 7.1 . Let us cleanse our selves from a●● filthiness of the flesh and spirit , perfecting holiness ; where Holiness is opposed to all filthiness . Sometimes by the negation of Sin and Defilement : So we find holy and without blame put together , Eph. 1.4 . Holy and without blemish , Eph. 5.27 . Holy , harmless , and undefiled , Heb. 7.26 . 'T is true indeed , this Negative Notion doth imply something that is Positive , it doth not only signifie the absence of Sin , but a contrariety to it ; we cannot conceive the absence of Sin without the presence of Grace ; as take away crookedness from a Thing , and it immediately becomes straight . When ever we are made Holy , every Lust and Corruption in us is supplanted by the contrary Grace . Now this habitual Holiness of Persons , which consists in a separation from Sin , is a conformity to the Holiness of God ; and by this we may come to understand what Holiness in God is ; and it signifies the peculiar eminency of the Divine Nature , whereby it is separated and removed at an infinite distance from moral Imperfection , and that which we call Sin ; that is , there is no such thing as Malice , or Envy , or Hatred , or Revenge , or Impatience , or Cruelty , or Tyranny , or Injustice , or False-hood , or Unfaithfulness in God ; or if there be any other Thing that signifies Sin , and Vice , and moral Imperfection , Holiness signifies that the Divine Nature is at an infinite distance from all these , and possest of the contrary Perfections . Therefore all those Texts that remove Moral Imperfection from God , and declare the repugnancy of it to the Divine Nature , do set forth the Holiness of God. Jam. 1.13 . God cannot be tempted with evil . Job 8.3 . Doth God pervert Judgment , or doth the Almighty pervert Justice ? Job . 34.10 , 12. Far be it from God that he should do wickedness , and from the Almighty , that he should commit iniquity . Yea surely God will not do wickedly , neither will the Almighty pervert judgment . Rom. 9.14 . Is there then unrighteousness with God ? God forbid . Zeph. 3.5 . The just Lord is in the midst thereof , he will not do iniquity . And so false-hood , and unfaithfulness , and inconstancy , Deut. 32.4 . A God of truth , and without iniquity ▪ 1 Sam. 15.29 . The strength of Israel will not lie . Tit. 1.2 . In hope of eternal life , which God that cannot lie hath promised ▪ Heb. 6.18 . That by two immutable things , in which it was impossible for God to lie . Therefore you shall find , that Holiness is joyned with all the Moral Perfections of the Divine Nature , or put for them . Hos . 11.9 . I am the holy one in the midst of thee ; that is , the merciful one . Psal . 145.17 . The Lord is righteous in all his ways , and holy in all his works . Rom. 7.12 . The commandment is holy , and just , and good . Rev. 3.7 . These things saith he that is holy , he that is true . Rev. 6.10 . How long , O Lord , holy and true ? Psal . 105.42 . He remembred his holy promise ; holy , that is , in respect of the faithfulness of it . Isa . 55.3 . The sure mercies of David ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy mercies of David , which will not fail . So that the Holiness of God is not a particular , but an universal Perfection , and runs through all the moral Perfections of the Divine Nature , 't is the Beauty of the Divine Nature , and the Perfection of all his other Perfections . Take away this , and you bring an universal stain and blemish upon the Divine Nature ; without Holiness Power would be Oppression ; and Wisdom , Subtilty ; and Soveraignty Tyranny ; and Goodness , Malice and Envy ; and Justice , Cruelty ; and Mercy , Foolish Pity ; and Truth , False-hood : And therefore the Scripture speaks of this , as God's highest Excellency and Perfection . God is said to be glorious in Holiness . Ex. 15.11 . Holiness is call'd God's throne . Psal . 47.8 . He sitteth upon the throne of his holiness . This is that which makes Heaven , Isa . 63.15 . It is called , The habitation of his holiness , and of his glory ; as if this were the very Nature of God , and the sum of his Perfections . The Knowledge of God is called the Knowledge of the holy one . Pro. 9.10 . To be made partakers of a Divine Nature , and to be made partakers of God's holiness , are equivalent Expressions . 2 Pet. 3.4 . Heb. 12.10 . And because there is no Perfection of God greater , therefore he is represented as swearing by this , Psal . 60.6 . God hath spoken in his holiness . Psal . 89.35 . Once have I sworn by my holiness . The Angels and glorified Spirits they sum up the Perfections of God in this , Isa . 6.3 . And one cryed unto another , and said , holy , holy , holy is the Lord of hosts , the whole earth is full of his glory . Rev. 4.8 . And they rest not day and night , saying , holy , holy , holy , Lord God Almighty , which was , and is , and is to come . There is no Attribute of God so often repeated as this ; in some Copies it is nine times . II. I shall endeavour to prove that this Perfection belongs to God ; First , From the Light of Nature . The Philosophers in all their Discourses of God agree in this , that whatever sounds like Vice and Imperfection , is to be separated from the Divine Nature ; which is , to acknowledge his Holiness . Plato , speaking of our likeness to God , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dan. 4.9 . King Nebuchadnezzar calls God by this Title , I know that the spirit of the holy Gods is in thee . In a Word , whatever hath been produced to prove any of God's Moral Perfections proves his Holiness . Secondly , From Scripture . There is no Title more frequently given to God in Scripture , and so often ingeminated , as this of his Holiness . He is called Holiness it self , Isa . 63.15 . Where Heaven is call'd the habitation of his Holiness , that is , of God. His Name is said to be Holy , Luke 1.49 . And holy is his name . He is called the holy one , Isa . 40.25 . The holy one of Israel . Isa . 41.20 . The holy one of Jacob. 49.23 . He is said to be holy in all his Works and Promises . Psal . 105.42 . In all his ways and works , Psal . 145.17 . This Title is given to each of the three Persons in the Blessed Trinity . To God the Father in innumerable Places : To God the Son , Dan. 9.24 . To anoint the most holy . The Devil cannot deny him this Title , Luke 4.34 . I know thee who thou art , the holy one of God : And the Spirit of God hath this Title constantly given it , the holy Ghost , or the holy Spirit , or the Spirit of Holiness . The Scripture attributes this Perfection in a peculiar manner to God , 1 Sam. 2.2 . There is none holy as the Lord. Rev. 15.4 . For thou only art holy . Holiness is a communicable Perfection ; but no Creature can partake of it in such a manner and degree as the Divine Nature possesseth it . God is eternally Holy , the Fountain of Holiness : the Creatures are derivatively and by participation Holy. God is eminently and transcendently so : the Creatures in a finite Degree . God is immutably so , 't is impossible it should be otherwise : but no Creature is out of an absolute possibility of Sin. In this sense it is said , Job 4.18 . That he putteth no trust in his Saints , and his Angels he chargeth with folly , And Chap. 15.15 . He putteth no trust in his Saints , and the Heavens are not pure in his sight . From all which I shall draw these inferences . 1. If Holiness be a Perfection of the Divine Nature , and a Property of God , if in the Notion of God , there be included an everlasting separation and distance from Moral Imperfection , an eternal repugnance to Sin and Iniquity ; from hence we may infer , that there is an intrinsecal good and evil in Things , and the Reasons and Respects of moral good and evil do not depend upon any mutable , and inconstant , and arbitrary Principle , but are fixt and immutable , eternal and indispensable . Therefore they do not seem to me to speak so safely , who make the Divine Will , precisely and abstractedly consider'd , the Rule of Moral good and evil , as if there were nothing good or evil in its own Nature antecedently to the Will of God , but that all things are therefore good or evil , because God Wills them to be so ; for if this were so , Goodness , and Righteousness , and Truth , and Faithfulness would not be essential , and necessary , and immutable Properties of the Divine Nature , but accidental , and arbitrary , and uncertain , and mutable ; which is to suppose that God , if he pleased , might be otherwise than good , and just , and true . For if these depend meerly upon the Will of God , and be not necessary and essential Properties of the Divine Nature , then the contrary of these , Malice , and Envy , and Unrighteousness , and False-hood do not imply any essential repugnancy to the Divine Nature ; which is plainly contrary to what the Scripture tells us , that God cannot be tempted with evil , that 't is impossible he should lie , that he cannot be unrighteous . If any Man say that God hath now declared himself to be Just , and Good , and Faithful , and now he cannot be otherwise , because he is a God of Truth , and he changeth not , this is to grant the thing ; for this supposeth the veracity and immutability of God to be essential and necessary Perfections of the Divine Nature ; and why not justice and goodness as well ? I say it supposeth veracity and immutability to be essential Perfections , and not to depend upon the Will of God , that is , that God cannot Will to be otherwise than true and unchangeable ; for if he could , what assurance can we possibly have , but that when he declares himself to be good and just , he is or may be otherwise . But I need not insist upon this , which seems to be so very clear , and to carry its own Evidence along with it . I will only use this Argument to prove it , and so leave it . No Being can Will its own Nature and essential Perfections , that is , chuse whether it will be thus or otherwise ; for that were to suppose it to be before it is , and before it hath a Being , to deliberate about its own Nature . Therefore if this be the Nature of God , ( which I think no body will deny ) to be good , and just , and true , and necessarily to be what he is ; then goodness , and justice , and truth , do not depend up-the Will of God , but there are such Things , such Notions antecedently to any Act of the Divine Will. And this does no ways prejudice the Liberty of God ; for this is the highest Perfection to be necessarily Good , and Just , and True ; and a Liberty or Possibility to be otherwise is impotency and imperfection . For Liberty no where speaks Perfection , but were the Things and Actions about which 't is conversant are indifferent ; in all other things , 't is the highest Perfection not to be free and indifferent , but immutable and fixt , and necessarily bound up by the eternal Laws of Goodness , and Justice , and Truth , so that it shall not be possible to swerve from them ; and this is the Perfection of the Divine Nature , which we call his Holiness . 2. If Holiness be the chief Excellency and Perfection of the Divine Nature , this shews us what account we are to make of Sin , and Wickedness , and Vice. We may judge of every Privation by the Habit , for they bear an exact Proportion one to another . Light and Darkness are opposed , as Habit and Privation ; if Light be pleasant and comfortable , then Darkness is dismal and horrid . And so Holiness and Sin are opposed ; if Holiness be the highest Perfection of any Nature , then Sin is the grand Imperfection and the lowest Debasement of any Being ; because it is the most opposite to that , and at the furthest distance from that which is the first Excellency and Perfection . This should rectifie our Judgment and Esteem of Things and Persons . We admire and esteem Riches , and Power , and Greatness ; and we scorns and contemn Poverty , and Weakness , and Meanness ; yea Grace and Holiness , if it be in the Company of these . We are apt to reverence and and value the Great , and the Rich , and the Mighty of this World , tho' they be Wicked ; and to despise the poor Man's Wisdom and Holiness ; but we make a false Judgment of Things and Persons . There is nothing that can be a Foundation of respect , that ought to command our Reverence and esteem , but real Worth and Excellency and Perfection ; and according to the Degrees of this , we ought to bestow our Repect and raise our Esteem . What St. James saith of respect of Persons , I may apply in this Case , Jam. 2.4 . Are ye not then partial in your selves , and become judges of evil thoughts ? We are extreamly partial , we make a false Judgment , and Reason ill concerning Things , when we admire gilded Vices , and Wickedness exalted to high Places ; I mean ungodly rich Men , and ungodly great men ; for wicked Men they are properly ungodly , unlike to God ; and when we contemn poor , and mean , and afflicted Holiness , and Piety . Were but our Eyes open , and our Judgment clear and unprejudic'd , we should see a beauty and resplendency in Goodness : even when it is under the greatest disadvantage , when it is cloathed with Raggs , and sits upon a Dunghill , it would shine through all these Mists , and we should see a Native Light and Beauty in it , throw the darkness of a poor and low Condition : And we should see Wickedness to be a most vile and abject thing , when it appears in all its gallantry and bravery ; we should look upon the poor righteous Man , as more excellent than his Neighbour ; and the prophane Gallant , as the off-scouring of the Earth . We should value a Man that does justice , and loves mercy , and speaks the Truth to his Neighbour ; we should esteem any one more upon the Account of any one of these simple Qualities , then we would another Man , destitute of these , upon the account of a Hundred Titles of Honour , and Ten Thousand Acres of Land. A Wicked and Unholy Man , he is a vile Person , who deserves to be contemned ; and a holy man he is the right honourable . Psal . 15.4 . In whose Eyes a vile Person is contemned ; but he honoureth them that fear the Lord. The vile person is opposed to him that fears the Lord. He that is bold to affront God , and sin against him , is the base and ignoble Person . God himself , who is possest of all Excellency and Perfection , and therefore knows best how to judge of these , he tells us , how we should value our selves and others , Jer. 9.23 , 24. Let not the wise man glory in his wisdom , neither let the mighty man glory in his might ; let not the rich man glory in his riches . But let him that glorieth , glory in this , that he understandeth and knoweth me , that I am the Lord , which exercise loving-kindness , judgment , and righteousness in the earth : for in these things I delight , saith the Lord. To know these Divine Qualities and Perfections , signifies here , to understand them so as to imitate them . I do not speak this to bring down the value of any that are advanced in this World , or to lessen the respect which is due to them ; I would have nothing undervalued , but Wickedness and Vice ; and I would have those who have store of worldly Advantages to recommend them , to add Religion to their Riches , and Holiness to their Honour , that they may be current for their intrinsick value , rather than for the Image and Picture of worth which the World hath stampt upon them . 3. If Holiness be the Chief Excellency and Perfection of the Divine Nature , then what an absurd and unreasonable thing is it , to scorn and despise Holiness , to mock and deride men under this very Title ! The World is much blinded , that they do not see the great Evil of Sin , and the Beauty and Excellency of Holiness ; but that Men should be so infatuated , as to change the nature of things , and to mistake things of so vast difference , as sin and Holiness ; to call Good evil , and evil Good ; that sin , which is the vilest thing in the World , should be esteemed and cherish'd , and accounted a piece of gallantry , and reckon'd amongst the excellencies and accomplishments of Humane Nature ; and Holiness , which is so great a Perfection , should be a Name of hatred and disgrace , to be contemned and persecuted ; that that which is the Glory of Heaven , and the most radiant Perfection of the Divine Nature , should be matter of scorn and contempt , as the Apostle speaks in another case , Behold ! ye Despisers , and wonder , and perish . Do ye think the Holy and Just God will put up these Affronts , and Indignities ? Ye do not only despise men , but ye despise God also . You cannot contemn that which God accounts his glory , without reviling the Divine Nature , and offering despite to God himself . The malice reacheth Heaven , and is level'd against God , whenever ye slight Holiness . 4. If God be a Holy God , and hath such a repugnancy in his Nature to sin , then this is matter of terror to wicked Men. The Holy God cannot but hate sin , and be an Enemy to wickedness ; and the hatred of God is terrible . We dread the hatred of a great Man , because where hatred is back'd with power , the Effects of it are terrible . But the Hatred of the Almighty and Eternal God , is much more dreadful , because the Effects of it are greater , and more lasting , than of the hatred of a weak mortal man. We know the utmost they can do , they can but kill the body ; after that , they have no more that they can do ; they cannot hurt our Souls ; they cannot follow us beyond the Grave , and pursue us into another World : But the Effects of God's Hatred and Displeasure are mighty and lasting , they extend themselves to all Eternity ; for who knoweth the Power of his Anger ? Who can tell the utmost of what Omnipotent Justice can do to sinners ? It is a dreadful thing to fall into the hands of the living God ; because he that lives for ever , can punish for ever . We are miserable , if God do not love us . Those words , my soul shall have no pleasure in him , signifie great misery , and express a dreadful Curse : but it is a more positive Expression of misery , for God to hate us ; that signifies Ruin and Destruction to the utmost . Psal . 5.4 , 5. Thou art not a God that hath pleasure in wickedness , neither shall evil dwell with thee . This is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and expresseth less than is intended . God is far from being of an indifferent negative Temper towards sin and wickedness ; therefore the Psalmist adds , thou hatest all the workers of iniquity ; and then in the next verse , to shew what is the effect of God's Hatred , thou shalt destroy them that speak leasing . Therefore Sinner , fear and tremble at the thoughts of God's Holiness . 5. Imitate the Holiness of God ; this is the Inference here in the Text , be ye holy ; for I am holy . Holiness , in one word , contains all the imitable Perfections of God ; and when it is said , be ye holy , 't is as much as if he had said , be ye Good , and Patient , and Merciful , and True , and Faithful ; for I am so . Therefore Religion is call'd the knowledge of the holy one , Prov. 9.10 . and Chap. 30.3 . And our imitation of God is exprest by our putting on the new man , which after God is created in righteousness and true holiness , Eph. 4.24 . Seeing then this is the chief Excellency and Perfection of God , and the sum of all the Perfections which we are to imitate , and wherein we are to endeavour to be like God , let us conform our selves to the holy God ; endeavour to be habitually holy , which is our conformity to the Nature of God ; and actually holy , which is our conformity to the Will of God. I will not enlarge upon this , because I have prest the imitation of these particular Perfections , Goodness , Patience , Justice , Truth , and Faithfulness upon other Texts . I shall only mention two Arguments , to excite and quicken our Desires and Endeavour after Holiness . 1. Holiness is an imitation of the highest Excellency and Perfection . Holiness , I told you , signifies a separation from Sin and Vice , and all moral Imperfection , and consequently , doth comprehend and take in all the moral Perfections of the Divine Nature , the Goodness , and Mercy , and Patience , and Justice , and Veracity , and Faithfulness of God ; now these are the very Beauty and Glory of the Divine Nature . The first thing that we attribute to God , next to his Being , is his Goodness , and those other Attributes which have a necessary connexion with it ; for his Greatness and Majesty is nothing else but the Glory which results from his united Perfections , especially from his Goodness , and those Perfections which are akin to it . Separate from God these Perfections which Holiness includes in it , and what would be left but an Omnipotent Evil , an Eternal Being infinitely Knowing , and infinitely able to do mischief ? which is as plain and notorious a Contradiction , and as impossible a thing as can be-imagin'd ; so that if we have any sparks of ambition in us , we cannot but aspire after Holiness , which is so great an Excellency and Perfection of God himself . There is a vulgar prejudice against Holiness , as if it were a poor mean thing , and below a great and generous Spirit ; whereas Holiness is the only true greatness of Mind , the most genuine Nobility , and the highest gallantry of Spirit ; and however it be despised by Men , it is of a Heavenly Extraction , and Divine Original . Holiness is the first part of the Character of the wisdom that is from above . Jam. 3.17 . The wisdom that is from above , is first pure , then peaceable , gentle , and easie to be entreated , full of mercy , and good fruits , without partiality , and without hypocrisie . 2. Holiness is an essential and principal ingredient of Happiness . Holiness is a state of Peace and Tranquillity , and the very frame and temper of Happiness ; and without it , the Divine Nature , as it would be imperfect , so it would be miserable . If the Divine Nature were capapable of envy , or malice , or hatred , or revenge , or impatience , or cruelty , or injustice , or unfaithfulness , it would be liable to vexation and discontent , than which nothing can be a greater disturbance of Happiness : so that Holiness is necessary to our Felicity and Contentment ; not only to the happiness of the next life , but to our present Peace and Contentment . If reasonable Creatures could be happy , as brute Beasts are in their degree , by enjoying their depraved Appetites , and following the Dictates of Sense and Fancy , God would not have bound us up to a Law and Rule , but have left us , as he hath done unreasonable Creatures , to satisfie our Lusts and Appetites , without check and control : but Angels and Men , which are reasonable Creatures , have the Notions of Good and Evil , of Right and Wrong , of Comliness and Filthiness , so woven and twisted into their very Natures , that they can never be wholly defaced , without the ruine of their Beings ; and therefore it is impossible that such Creatures should be happy otherwise , than by complying with these Notions , and obeying the natural Dictates and Suggestions of their Minds ; which if they neglect , and go against , they will naturally feel remorse and Torment in their own Spirits ; their Minds will be uneasie and unquiet , and they will be inwardly grieved and displeased with themselves for what they have done . So the Apostle tells us , Rom. 1. That even the most degenerate Heathens had Consciences which did accuse or excuse them , according as they obeyed , or did contrary to the dictates of Natural Light. God therefore , who knows our frame , hath so adapted his Law to us , which is the rule of holiness , that if we live up to it , we shall avoid the unspeakable torment of a guilty Conscience ; whereas , if we do contrary to it , we shall always be at discord with our selves , and in a perpetual disquiet of Mind ; for nothing can do contrary to the Law of its Being , that is , to its own Nature , without displeasure and reluctancy , the consequence of which , in Moral Actions , is Guilt , which is nothing else , but the Trouble and Disquiet which ariseth in one's Mind , from consciousness of having done some thing that contradicts the perfective Principle of his Being , that is something which did not become him , and which , being what he is , that is a reasonable Creature , he ought not to do . So that in all reasonable Creatures there is a certain kind of Temper and Disposition that is necessary and essential to Happiness , and that is Holiness ; which as it is the Perfection , so it is the great Felicity of the Divine Nature : And on the contrary , this is one chief part of the Misery of those wicked and accursed Spirits the Devils , and of unholy Men , that they are of a temper contrary to God , they are Envious , and Malicious , and Wicked , that is , of such a temper as is naturally a Torment and Disquiet to it self ; and here the foundation of Hell is laid in the evil disposition of our Spirits , and till that be cured , which can only be done by Holiness , 't is as impossible for a wicked Man to be happy , and contented in himself , as it is for a Sick Man to be at ease ; and the external presence of God , and a local Heaven would signifie no more to make a wicked Man happy and contented , than heaps of Gold , and Consorts of Musick , and a well spread Table , and a rich Bed , would contribute to a Man's ease in the paroxysms of a Feaver , or in a violent fit of the Stone . If a sensual , or covetous , or ambitious Man were in Heaven , he would be like the rich Man in Hell , he would be tormented with a continual Thirst , and burnt up in the Flames of his own ardent Desires , and would not meet with the least drop of suitable Pleasure and Delight , to quench and allay the Heat ; the reason is , because such a Man hath that within him which torments him , and he cannot be at ease , till that be removed . Sin is the violent and unnatural and uneasie State of our Soul , every wicked Man's Spirit is out of order , and till the Man be put into a right Frame by Holiness , he will be perpetually disquieted , and can have no rest within himself . The Prophet fitly describes the condition of such a Person , Isa . 57.20 , 21. But the wicked are like the troubled sea when it cannot rest , whose waters cast forth mire and dirt ; there is no peace saith my God , to the wicked . So long as a Man is unholy , so long as filthiness and corruption abound in his Heart , they will be restlesty working , like Wine which is in a perpetual motion and agitation , till it have purged it self of its Dregs and Foulness . Nothing is more turbulent and unquiet than the Spirit of a wicked Man ; it is like the Sea , when it roars and rages through the strengh of contrary Winds ; it is the scene of furious Lusts and wild Passions , which as they are contrary to Holiness , so they maintain perpetual contests and fewds among themselves . All Sin separates us from God , who is the Foundation of our Happiness . Our limited Nature , and the narrowness of our Beings , will not permit us to be happy in our selves ; it is peculiar to God to be his own Happiness ; but Man , because he is finite , and therefore cannot be self-sufficient , is carried forth by an innate desire , of Happiness , to seek his Felicity in God. So that there is in the nature of man a Spring of restless Motion , which with great impatience forceth him out of himself , and tosses him to and fro , till he comes to rest in something that is self-sufficient . Our Souls , when they are separated from God , like the unclean Spirit in the Gospel , when it was cast out , they wander up and down in dry and desart places , seeking rest , but finding none . Were the whole World calm about a Man , and did it not make the least attempt upon him , were he free from the fears of Divine Vengeance ; yet he could not be satisfied with himself , there is something within him that would not let him be at rest , but would tear him from his own Foundation and Consistency ; so that when we are once broken off from God , the sense of inward want doth stimulate and force us to seek our contentment else-where . So that nothing but Holiness , which re-unites us to God , and restores our Souls to their primitive and original state , can make us happy , and give peace and rest to our Souls . And this is the constant voice and language of Scripture , and the tenour of the Bible . Acquaint thy self with God , that thou mayest be at Peace . Job 22.21 . Light is sown for the righteous , and gladness for the upright in heart , Psal . 97.11 . The work of righteousness is peace , and the effect of righteousness , quietness and assurance for ever , Isa . 32.17 . Seeing then Holiness is so high a Perfection , and so great a Happiness , let these Arguments prevail with us , to aspire after this temper , that as he who hath called us is holy , so we may be holy in all manner of Conversation , because it is written , be ye holy , for I am holy . ADVERTISEMENT . THE Discourses of the Divine Goodness , being more than can be contain'd in this Volume , are , together with those of the remaining Attributes , reserv'd for the next : But to complete this , here follows a single Sermon upon another Subject . SERMON XIV . Of doing Good. Being a Spital Sermon , Preach'd at Christ-Church on Easter-Tuesday , April 14th . 1691. GALAT. VI. 9 , 10. Let us not be weary in well doing , forin due season we shall reap , if we faint not : As we have therefore opportunity , let us do good unto all Men , especially unto them who are of the houshold of faith . THE Apostle in these Words recommends unto us a great and comprehensive Duty , the doing of good ; concerning which the Text offers these five particulars to our Consideration . I. The Nature of the Duty it self , which is called well doing , v. 9. and doing good v. 10. II. The extent of this Duty , in respect of it's Object , which is all Mankind , Let us do good unto all men , especially unto them , who are of the houshold of faith . III. The measure of it , as we have opportunity . IV. Our unwearied perseverance in it ; let us not be weary in well doing . V. The Argument and Encouragement to it , because in due season we shall reap , if we faint not : Therefore as we have opportunity , let us do good , &c. I. I will consider the Nature of the Duty it self ; of well doing , and doing good . And this I shall explain to you as briefly as I can , by considering the extent of the Act of doing Good , and the Excellency of it . And 1. The extent of the Act. It comprehends in it all those ways wherein we may be beneficial and useful to one another . It reaches not only to the Bodies of Men , but to their Souls , that Better and more Excellent part of our selves ; and is conversant in all those Ways and Kinds , whereby we may serve the temporal , or spiritual Good of our Neighbour , and promote either his present , or his future and eternal Happiness . To instruct the Ignorant , or reduce those that are in Error ; to turn the disobedient to the wisdom of the just , and reclaim those that are engaged in any evil Course , by good Counsel , and seasonable Admonition , and by prudent and kind Reproof ; to resolve and satisfie the doubting Mind ; to confirm the weak ; to heal the broken-hearted , and to comfort the melancholy and troubled Spirits . These are the noblest Ways of Charity , because they are conversant about the Souls of Men , and tend to procure and promote their eternal Felicity . And then to feed the hungry , to cloath the naked , release the imprisoned ; to redeem the Captives , and to vindicate those who are injur'd and oppress'd in their Persons , or Estates , or Reputation ; to repair those who are ruin'd in their Fortunes ; and , in a word , to relieve and comfort those who are in any kind of Calamity or Distress . All these are but the several Branches and Instances of this great Duty here in the Text , of doing good ; tho' it hath , in this place , a more particular respect to the Charitable supply of those , who are in Want and Necessity ; and therefore with a more particular regard to that , I shall Discourse of it at this time . You see the extent of the Duty . We will in the 2. Place , briefly say something of the Ecellency of it , which will appear , if we consider , That it is the imitation of the highest Excellency and Perfection . To do Good , is to be like God , who is Good , and doth good ; and it is to be like to him , in that which he esteems his greatest Glory . It is to be like the Son of God , who , when he was pleased to take our Nature upon him , and live here below , and to dwell amongst us , went about doing good . And it is to be like the blessed Angels , the highest Rank and Order of God's Creatures ; whose great Employment it is to be ministring Spirits , for the good of Men. So that for a Man to be kind , and helpful , and beneficial to others , is to be a good Angel , and a Saviour , and a kind of God too . It is an Argument of a great , and noble , and generous Mind , to extend our Thoughts and Cares to the concernments of others , and to employ our interest , and power , and endeavours for their benefit and advantage : Whereas a low , and mean , and narrow Spirit , is contracted and shrivel'd up within it self , and cares only for its own things , without any regard to the good and happiness of others . It is the most noble work in the World , because that inclination of Mind , which prompts us to do good , is the very temper and disposition of Happiness . Solomon , after all his Experience of worldly greatness and pleasure , at last pitched upon this , as the great felicity of humane Life , and the only good Use that is to be made of a prosperous and plentiful Fortune . Eccles . 3.12 . I know ( says he , speaking of Riches ) that there is no good in them , but for a Man to rejoice and do good in his life . And certainly the best way to take joy in an Estate , is to do good with it ; and a greater and wiser than Solomon has said it , even he who is the Power and Wisdom of God has said it , that it is a more blessed thing to give than to receive . Consider farther , That this is one of the great and substantial parts of Religion , and next to the love and honour , which we pay to Almighty God , the most acceptable Service that we can do to him ; it is one Table of the Law , and next the First and great Commandment , of loving the Lord our God , and very like to it . And the second is like unto it , ( says our Saviour ) Thou shalt love thy Neighbour as thy self ; like to it , in the excellency of it ; and equal to it , in the necessary obligation of it . For this Commandment ( says St. John , 1 Epist . Chap. 4. v. 21 ) . we have from him , that he who loveth God , love his Brother also . The First Commandment indeed excels in the dignity of the Object , because it enjoins the Love of God ; but the second seems to have the advantage in the reality of its Effects : for the Love of God consists in our acknowledgment , and honour of him ; but our righteousness and goodness extends not to him ; we can do him no real Benefit and Advantage : But our love to Men is really Useful and Beneficial to them ; for which reason , God is contented in many cases , that the external Honour and Worship which he requires of us by his positive Commands , should give way to that Natural Duty of Love and Mercy which we owe to one another . I will have mercy ( says God in the Prophet Amos ) and not sacrifice . And to shew how great a value God puts upon this Duty , he hath made it the very Testimony of our love to himself ; and for want of it , hath declared that he will reject all our other Professions and Testimonies of love to him , as false and insincere . Who so hath this worlds good , ( saith St. John , 1 Epist . 3.17 . ) and seeth his Brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of God in him ? And again , Chap. 4. ver . 20. If any man say , I love God , and hateth his Brother , he is a lyar ; for he that loveth not his Brother , whom he hath seen , how can he love God , whom he hath not seen ? You see the Duty here recommended , both in the Extent and in the Excellency of it ; let us do good . I proceed to consider , in the II. Place , the Extent of this Duty , in respect of its Object , which is all Mankind , but more especially Christians , those that are of the same Faith and Religion . Let us do good unto all men , especially unto those that are of the houshold of Faith. So that the Object , about which this Duty is conversant , is very large , and takes in all Mankind ; let us do good unto all men . The Jews confined their Love and Kindness to their own Kindred and Nation ; and because they were prohibited familiarity with Idolatrous Nations , and were enjoined to maintain a perpetual Enmity with Amalek , and the seven Nations of Canaan , whom God had cast out before them , and devoted to Ruin ; they looked upon themselves as perfectly discharg'd from all Obligation of Kindness to the rest of Mankind : And yet it is certain , that they were expresly enjoin'd by their Law , to be kind to Strangers , because they themselves had been Strangers in the Land of Egypt . But our Saviour hath restored this Law of Love and Charity to its Natural and Original extent ; and hath declared every one that is of the same nature with our selves to be our Neighbour , and our Brother ; and that he is to be treated by us accordingly , when ever he stands in need of our kindness and help ; and to shew that none are out of the compass of our Charity , he hath expresly commanded us to extend it to those , who of all others can least pretend to it , even our Enemies and Persecutors . So that if the Question be about the extent of our Charity in general , these two things are plainly enjoined by the Christian Religion . 1. Negatively , That we should not hate or bear ill-will to any man , or do him any harm or mischief . Love worketh no Evil to his Neighbour , ( saith the Apostle ) Rom. 13.10 . And this negative Charity every Man may exercise towards all Men , without Exception , and that equally ; because it does not signifie any positive Act , but only that we abstain from Enmity and Hatred , from Injury and Revenge , which it is in every Man's power , by the Grace of God , and the due care and government of himself , to do . 2. Positively , The Law of Charity requires , that we should bear an universal good-will to all Men , and wish every Man's happiness , and pray for it , as sincerely as we wish and pray for our own ; and if we be sincere in our Wishes , and Prayers for the good of others , we shall be so in our Endeavours to procure and promote it . But the great difficulty is , as to the exercise of our Charity , and the real Expressions and Effects of it , in doing good to others ; which is the Duty here meant in the Text , and ( as I told you before ) does more particularly relate to the Relief of those who are in Want and Necessity . And the reason of the difficulty is , because no Man can do good to all in this kind , if he would ; it not being possible for any Man to come to the knowledge of every man's Necessity and Distress ; and if he could , no man's Ability can possibly reach to the supply and the relief of all men's Wants . And indeed this limitation the Text gives to this Duty ; as we have opportunity ( says the Apostle ) let us do good unto all men ; which either signifies , as occasion is offered , or as we have Ability of doing , or both ; as I shall shew afterwards . So that it being impossible to exercise this Charity to all Men that stand in need of it , 't is necessary to make a difference , and to use Prudence and Discretion in the Choice of the most fit and proper Objects . We do not know the Wants of all men , and therefore the bounds of our Knowledge do of necessity limit our Charity within a certain compass ; and of those whom we do know , we can relieve but a small part , for want of Ability ; from whence it follows , that tho' a man were never so Charitably disposed , yet he must of necessity set some Rules to himself , for the management of his Charity to the best advantage . What those Rules are , cannot minutely and nicely be determined ; when all is done , much must be left to every man's prudence and discretion , upon a full view and consideration of the Case before him , and all the Circumstances of it ; but yet such general Rules may be given , as may serve for the direction of our Practice in most Cases ; and for the rest , every man's prudence , as well as it can , must determine the matter . And the Rules which I shall give , shall be these . First , Cases of Extremity ought to take the first place , and do for that time challenge precedence of all other Considerations . If a Person be in great and present Distress , and his Necessity so urgent , that if he be not immediately relieved , he must perish ; this is so violent a Case , and calls so loud for present help , that there is no resisting of it , whatever the Person be ; though a perfect Stranger to us , though most unworthy , though the greatest Enemy we have in the World , yet the greatness of his Distress does so strongly plead for him , as to silence all Considerations to the contrary ; for after all , he is a man , and is of the same Nature with our selves , and the consideration of Humanity ought , for that time , to prevail over all Objections against the Man , and to prefer him to our Charity , before the nearest Relation and Friend , who is not in the like Extremity . In other cases , we not only may , but ought to relieve our Friends , and those that have deserved well of us in the first place : but if our Enemy be in Extremity , then that Divine Precept takes place , if thine Enemy hunger , feed him ; if he thirst , give him to drink . Secondly , In the next place , I think , that the Obligation of Nature , and the nearness of Relation , does challenge a Preference ; for there is all the Reason in the World , if other things be equal , that we should consider and supply the necessity of those , who are of our Blood and Kindred , and Members of our Family , before the Necessities of Strangers , and those who have no relation to us . There is a special Duty incumbent upon us , and another Obligation beside that of Charity , to have a particular Care and Regard for them . In this case not only Christianity , but Nature tyes this Duty upon us , 1 Tim. 5.8 . If any man provide not for his own , especially for his Domesticks , for them that are of his Family , he hath denyed the Faith , and is worse than an Infidel ; that is , he doth not only offend against the Law of Christianity , but against the very Dictates of Nature , which prevail even amongst the Infidels . And our Saviour hath told us , that when our Parents stand in need of relief , it is more acceptable to God , to employ our Estates that way , than to devote them to him , and his immediate service ; and that it is a kind of Sacrilege to Consecrate that to God , whereby our Parents may be profited , and provided for in their Necessity . Thirdly , The Obligation of Kindness and Benefits , lays the next claim to our Charity . If they fall into Want , who have obliged us by their former Kindness and Charity , both Justice and Charity do challenge from us a particular consideration of their Case ; and proportionably , if we our selves have been obliged to their Family , or to any that are nearly related to them . Fourthly , Those who are of the houshold of faith , and of the same Religion ; and Members of the same Mystical Body , and do partake of the same Holy Mysteries , the Body and Blood of our Blessed Saviour , the strictest Bond of Love and Charity , These fall under a very particular Consideration in the exercise of our Charity . And of this the Apostle puts us in Mind , in the last words of my Text ; let us do good unto all Men , especially unto those that are of the houshold of faith . God hath a special Love and Regard for such ; and those whom God Loves , ought to be very dear to us . And this , perhaps , was a consideration of the first rank in those times , when Christians liv'd among Heathens , and were exposed to continual Wants and Sufferings ; but it signifies much less now , that Christianity is the general Profession of a Nation , and is too often made use of to very uncharitable purposes ; to confine Men's Bounty and Benefits to their own Sect and Party , as if they , and none but they , were the houshold of Faith ; A Principle , which I know not whether it hath more of Judaisme or of Popery in it . Fifthly , After these , the Merit of the Persons , who are the Objects of our Charity , and all the Circumstances belonging to them , are to be valu'd and consider'd , and we are accordingly to proportion our Charity , and the degrees of it . I shall instance in some particulars , by which a prudent Man may judge of the rest . Those who labour in an honest calling , but yet are opprest with their charge , or disabled for a time by Sickness , or some other casualty ; these many a time need as much , and certainly deserve much better than common Beggars ; for these are useful members of the Common-Wealth ; and we cannot place our Charity better , than upon those , who do what they can to support themselves . Those likewise who are fallen from a rich and plentiful Condidion , without any fault or Prodigality of their own , meerly by the Providence of God , or some general Calamity ; these are more especially Objects of our Charity , and liberal Relief . And those also , who have been Charitable , and have liberally relieved others , when they were in Condition to do it ; or the Children , or near Relations of those , who were eminently Charitable and beneficial to Mankind , do deserve a particular regard in our Charity . Mankind being ( as I may say ) bound in Justice , and for the honour of God's Providence , to make good his Promise , to preserve such from extream necessity . And lastly , those , whose visible Wants , and great Age and Infirmities do plead for more than ordinary Pity , and do , at first sight , convince every one that sees them , that they do not Beg out of Laziness , but of necessity , and because they are not able to do any thing towards their own support and subsistence . There are innumerable Circumstances more , which it would be endless to reckon up ; but these which I have mentioned are some of the chief , and by proportion to these , we may direct our selves in other Cases . Sixthly , Those whom we certainly know to be true Objects of Charity , are to be consider'd by us , before those who are strangers to us , and whose Condition we do not know , yea , tho' in common Charity we do not dis-believe them ; because in Reason and Prudence we are obliged to prefer those , who are certainly known to us , since we find by experience , that there are many Cheats and counterfit Beggars , who can tell a fair Story , and carry about Testimonials of their own making ; and likewise because we run the Hazard of misplacing our Charity , when there are Objects enough besides , where we are sure we shall place it right ; and Charity misplaced , as it is in Truth and Reality no Charity in it's self , so it is hardly any in us , when we squander it so imprudently as to pass by a certain and real Object , and give it to those of whom we are not certain , that they are true Objects of Charity . In this blind way a Man may give all his Goods to the Poor , as he thinks , and yet do no real Charity . And therefore , unless we be able to relieve every one that asks , we must of necessity make a difference , and use our best Prudence in the choice of the most proper Objects of our Charity . And yet we ought not to observe this Rule so strictly , as to shut out all whom we do not know , without exception ; because their Case , if it be true , may sometimes be much more pitiable , and of greater extremity , than the case of many whom we do know ; and then it would be uncharitable to reject such , and to harden our Hearts so far against them , as utterly to disbelieve them ; because it is no fault of theirs , that we do not know them ; no , their Wants may be real , notwithstanding that ; especially when their Extremity seems great , we ought not to stand upon too rigorous a Proof and Evidence of it , but should accept of a fair probability . Seventhly , Those who suffer for the Cause of Religion , and are stript of all for the sake of it , ought to have a great Precedence in our Charity to most other cases . And this of late hath been , and still is , the case of many among us , who have fled hither for Refuge , from the Tyranny and Cruelty of their Persecutors , and have been by a most extraordinary Charity of the whole Nation , more than once extended to them , most seasonably reliev'd ; but especially by the Bounty of this great City , whose Liberality , upon these Occasions , hath been beyond all Example , and even all belief . And I have often thought , that this very thing , next to the Mercy and Goodness of Almighty God , hath had a particular Influence upon our Preservation and Deliverance from those terrible Calamities , which were just ready to break in upon us ; and were we not so stupidly insensible of this great Deliverance which God hath wrought for us , and so horribly unthankful to him , and to the happy Instruments of it , might still be a means to continue the Favour of God to us . And what cause have we to thank God , who hath allotted to us this more blessed , and more merciful part , to give , and not to receive ; to be free from Persecution our selves , that we might give Refuge and Relief to those that are persecuted ! III. We must consider the Measure of our Charity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our Translation renders , as we have Opportunity ; others , as we have Ability : So that this Expression may refer , either to the Occasions of our Charity , or to the Season of it , or to the Proportion and Degree of it . 1. It may refer to the Occasions of our Charity , as we have Opportunity let us do good , that is , according as the Occasions of doing good shall present themselves to us , so often as an Opportunity is offer'd . And this is an Argument of a very good and charitable Disposition , gladly to lay hold of the occasions of doing good ; as it were to meet Opportunities when they are a coming towards us . This forwardness of Mind , in the work of Charity , the Apostle commends in the Corinthians , 2 Cor. 9.2 . I know the forwardness of your minds , for which I boast of you to them of Macedonia : And this he requires of all Christians , Tit. 3.10 . That they should be ready to every good work ; And 1 Tim. 6.18 . That we be ready to distribute , willing to communicate . Some are very ready to decline these Opportunities , and to get out of the way of them ; and when they thrust themselves upon them , and they cannot avoid them , they do what they do grudgingly , and not with a willing mind . 2. It may refer to the Season of this Duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , while we have time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whilst this Life lasts ; so Grotius does understand , and interpret this Phrase ; and then the Apostle does hereby intimate to them , the uncertainty of their Lives , especially in those times of Persecution . And this Consideration holds in all times in some degree , that our Lives are short and uncertain , that it is but a little while that we can serve God in this kind , namely , while we are in this World , in this Vale of Misery and Wants . In the next World there will be no occasion , no Opportunity for it ; we shall then have nothing to do , but to reap the Reward of the good we have done in this Life , and to receive that blessed Sentence from the Mouth of the great Judge of the World , Come ye blessed of my Father , inherit the Kingdom prepared for you , before the foundation of the world . For I was hungry , and ye gave me to eat , &c. And Euge bone serve ! Well done good and faithfull Servant ! thou hast been faithfull in a little , and I will make thee Ruler over much . God wil then declare his Bounty and Goodness to us , and open those inexhaustible Treasures of Glory and Happiness , which all good Men shall partake of , in proportion to the good which they have done in this World. Or else , 3. ( Which I take to be the most probable meaning of this Phrase ) It may refer to the Degree of this Duty in proportion to our Ability and Estate ; as we have Ability , let us do good unto all Men. And this the Phrase will bear , as Learned Men have observ'd ; and it is very reasonable to take in this Sense , at least , as part of the meaning of it , either exprest or imply'd . For without this we cannot exercise Charity , tho' there were never so many Occasions for it ; and then this Precept will be of the same Importance with that of the Son of Sirach , Ecclus. 35.10 . Give unto the most high according as he hath enriched thee ; and with that Counsel , Tob. 4.7 . Give Alms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to thy Substance , and 8. v. If thou hast abundance , give Alms accordingly . And this may be reasonably expected from us ; for where-ever his Providence gives a Man an Estate , it is but in Trust for certain Uses and Purposes , among which Charity and Alms is the chief : And we must be accountable to him , whether we have disposed it faithfully to the Ends , for which it was committed to us . It is an easie thing with him to level Mens Estates , and to give every Man a Competency ; but he does on purpose suffer things to be distributed so unequally , to try and exercise the Virtues of Men in several ways ; the Faith and Patience of the Poor , the Contentedness of those in a middle Condition , the Charity and Bounty of the Rich. And in truth , Wealth and Riches , that is , an Estate above what sufficeth our real Occasions and Necessities , is in no other sense a Blessing , than as it is an Opportunity put into our Hands , by the Providence of God , of doing more good ; and if we do not faithfully employ it to this end , it is but a Temptation and a Snare ; and the rust of our Silver and our Gold will be a witness against us ; and we do but heap up Treasures together against the last Day . But what Proportion our Charity ought to bear to our Estates , I shall not undertake to determine . The Circumstances of Men have too much variety in them to admit of any certain Rule ; some may do well , and others may do better ; every Man , as God hath put into his Heart , and according to his Belief of the recompence which shall be made at the resurrection of the just . I shall only say in general , that if there be first a free and willing Mind , that will make a Man charitable to his Power ; For the liberal Man will devise liberal things . And we cannot propose a better Pattern to our selves in this kind , than the King and Queen , who are , as they ought to be ( but as it very seldom happens ) the most bright and shining Examples of this greatest of all Graces and Virtues , Charity and Compassion to the poor and persecuted . I proceed to the IV. Thing considerable in the Text , viz. Our unwearied Perseverance in this work of doing good , let us not be weary in well-doing . After we have done some few Acts of Charity , yea tho' they should be very considerable , we must not sit down and say we have done enough . There will still be new Objects , new Occasions , new Opportunities for the exercise of our Charity , springing up and presenting themselves to us . Let us never think , that we can do enough in the way of doing good . The best and the happiest Beings are most constant and unweary'd in this work of doing good . The holy Angels of God are continually employed in ministring for the good of those , who shall be Heirs of Salvation : And the Son of God , when he appear'd in our Nature , and dwelt among us , that he might be a perfect and familiar Example to us of all Holiness and Virtue , he went about doing good to the Bodies and to the Souls of Men. How diligent and unweary'd was he in this work ! It was his Employment and his Pleasure , his Meat and Drink , the Joy and the Life of his Life . And God himself , tho' he is infinitely and perfectly good in himself , yet he still continues to do good , and is never weary of this blessed work . It is the Nature , and the Perfection , and the Felicity of God himself ; and how can we be weary of that work , which is an Imitation of the highest Excellency and Perfection , and the very Essence of Happiness . V. And lastly , Here is the Argument and Encouragement to the chearful discharge of this Duty , because in due season we shall reap , if we faint not ; therefore as we have opportunity , let us do good unto all Men. In due season we shall reap , that is , sooner or later , in this World , or in the other , we shall receive the full reward of our well-doing . And now I have explain'd this Duty to you , as plainly and briefly as I could , the hardest part of my Task is yet behind , to perswade Men to the practice of it ; and to this purpose I shall only insist upon the promise in the Text , be not weary in well-doing ; for in due season ye shall reap , if ye faint not . We shall reap the pleasure and satisfaction of it in our own Minds , and all the other mighty Advantages of it in this World , and the vast and unspeakable Reward of it in the other . First , We shall reap the Pleasure and Satisfaction of it in our own Minds ; and there is no sensual Pleasure that is comparable to the delight of Doing good . This Cato makes his boast of , as the great Comfort and Joy of his old Age , Conscientia bene actae vitae , multorumque benefactorum recordatio jucundissima . The remembrance of a well spent Life , and of many Benefits and Kindnesses done by us to others , is one of the most pleasant things in the World. Sensual Pleasures soon die and vanish ; but that is not the worst of them , they leave a Sting behind them , and when the Pleasure is gone , nothing remains but Guilt , and Trouble , and Repentance : whereas the Reflection upon any good we have done , is a perpetual Spring of Peace and Pleasure to us , and no Trouble and Bitterness ensues upon it ; the Thoughts of it lye even and easy in our Minds , and so often as it comes to our Remembrance , it ministers fresh Comfort to us . Secondly , We shall likewise reap other mighty Advantages by it in this World. It is the way to derive a lasting Blessing upon our Estates . What we give in Alms and Charity is consecrated to God , and is one of the chiefest and most acceptable Sacrifices in the Christian Religion ; so the Apostle tells us , Heb. 13.16 . To do good , and to communicate , forget not ; for with such Sacrifices God is well pleased . It is like the first-Fruits under the Law , which being dedicated and offered up to God , did derive a Blessing upon their whole Harvest . And it procures for us also the Blessings and Prayers of those , to whom we extend our Charity ; their Blessing , I say , upon us and ours , and all that we have ; and is it a small thing in our eye , to have ( as Job speaks ) the Blessing of them , who are ready to perish , to come upon us ? The fervent Prayer of the poor for us availeth much , for God hath a special regard to the Prayers of the destitute , and his Ear is open to their cry . Few Men have Faith to believe it , but certainly Charity is a great security to us in the times of Evil , and that not only from the special Promise and Providence of God , which is engaged to preserve those from want , who are ready to relieve the Necessity of others , Prov. 11.25 . The liberal Soul shall be made fat ; and he that watereth shall be watered also himself , and Prov. 28.27 . He that giveth to the poor shall not lack ; he shall not be afraid in the evil time , and in the days of Dearth he shall be satisfiyed , says the Psalmist : But besides the Promise and Providence of God , our Charity and Alms are likewise a great security to us , from the Nature and Reason of the thing it self . Whosoever is charitable to others , does wisely bespeak the Charity and Kindness of others for himself , against the day of necessity ; for there is nothing that makes a Man more , and surer Friends , than our Bounty ; this will plead for us , and stand our Friend in our greatest Troubles and Dangers ; For a good Man , saith the Apostle , that is , for one that is ready to oblige others by great Kindnesses and Benefits , one would even dare to die . It has sometimes happened , that the Obligation which a man hath laid upon others by a chearful and seasonable Charity , hath in time of Danger and Extremity done him more kindness , than all his Estate could do for him . Alms , saith the Wise Man , hath delivered from Death . And in times of publick Distress , and when we are beset with cruel and powerful Enemies , who , if God were not on our side , would swallow as up quick , the publick Charity o● a Nation does many times prove its best Safeguard and Shield . There is a most remarkable Passage to this purpose , Ecclus. 29.11 , 12 , 13. Lay up thy Treasure according to the commandment of the most high , and it shall bring thee more profit , than Gold ; shut up thine alms in thy Store-house , and it shall deliver thee from all affliction , it shall fight for thee against thy enemies , more than a mighty Shield and a strong Spear . And of this I doubt not , but we of this Nation , by the great Mercy and Goodness of Almighty God , have had happy experience in our late wonderful Deliverance , under the Conduct and Valour , of one of the best and bravest of Princes , and to whom by too many among us , the most unworthy and unthankful Returns have been made , for the unwearied pains he hath undergone , and for the desperate hazards he hath expos'd himself to for our sakes , that ever were made to so Great and Generous a Benefactour ; so great a Benefactour I say , not only to these Nations , but to all Europe , in asserting and vindicating their Liberties against the insolent Tyranny and Pride of one of the greatest oppressours of Mankind , of whom I may say , as Job does of the Leviathan , Job 41.33 , 34. Vpon the earth is not his like , he beholdeth all high things , and is the King of all the Children of Pride . And beyond all this , the Blessing of God does descend upon the posterity of those , who are eminently Charitable , and great Benefactours to Mankind . This David observes in his time ; I have been young ( says he ) and now am old ; yet have I not seen the righteous forsaken , nor his seed begging Bread ; and what he means by the righteous Man , he explains in the next Words , he is ever merciful and lendeth . I shall only add upon this Head , that the practice of this Virtue will be one of our best comforts at the hour of Death , and that we shall then look back upon all the good we have done in our life , with the greatest contentment and joy imaginable . Xenophon in his Cyrus , which he design'd for the perfect Idea of a good Prince , represents him in the last minutes of his life , addressing himself to God to this purpose , Thou knowest that I have been a lover of Mankind ; and now that I am leaving this World , I hope to find that mercy from thee , which I have shewed to others . These Words that excellent heathen Historian thought fit to come from the mouth of so excellent a Prince , as he had describ'd him , just as he was leaving the World ; by which we may see , what the Light of Nature thought to be the best comfort of a dying Man. This brings me to the Third , and last particular which I mentioned , the vast and unspeakable Reward , which this grace and virtue of Charity will meet with in the other World. It will plead for us at the Day of Judgment , and procure for us a most glorious recompence at the resurrection of the Just , and that proportionable to the degrees of our Charity ; 2 Cor. 9.6 . He which soweth sparingly , shall reap sparingly : and he which soweth bountifully , shall reap bountifully ; and from this Consideration , the Apostle encourageth our Perseverance in Well-doing , let us not be weary in well-doing , for in due season we shall reap , if we faint not ; that is , we shall certainly meet with the reward of it , if not in this World , yet in the other . And now that I have declar'd this Duty to you , together with the mighty pleasure , and advantages , and rewards of it , I crave leave to present you with some of the best Occasions , and Opportunities of the exercise and practice of it . And for your encouragement hereto , I shall read to you , the present State of the chief Hospitals belonging to this great City , and of the disposal of their Charity for the last Year . And now I have laid before you these great Objects of your Charity , and the best Arguments I could think of to incline and stir up your Minds to the exercise of this excellent Grace and Virtue ; as there is no time left for it , I having , I am afraid already tir'd your Patience , so I hope there is no need to press this Duty any farther upon you , since you are so willing and forward of your selves , and so very ready to every good Work. This great City hath a double Honour due to it , of being both the greatest Benefactours in this kind , and the most faithful Managers , and Disposers of it ; and I am now in a place most proper for the mention of Christ's Hospital , a Protestant Foundation of that most Pious and Excellent Prince Edward , VI. Which I believe is one of the best instances of so large and so well manag'd Charity , this Day in the World. And now to Conclude all , if any of you know any better employment , than to do good ; any work that will give truer Pleasure to our Minds ; that hath greater and better promises made to it , the Promises of the life that now is , and that which is to come ; that we shall reflect upon with more comfort , when we come to dye ; and that through the mercies and merits of our Blessed Saviour , will stand us in more stead at the Day of Judgment ; let us mind that work : but if we do not ; let us apply our selves to this business of Charity , with all our might , and let us not be weary in well-doing , because in due season we shall reap , if we faint not . Now the God of Peace , who brought again from the dead our Lord Jesus Christ , the great Shepherd of the Sheep , through the blood of the everlasting Covenant , make you perfect in every good work , to do his will through Jesus Christ , to whom with thee , O Father , and the Holy Ghost , be all honour and glory , thanksgiving and praise , both now and for ever , Amen . FINIS BOOKS Printed for Ric. Chiswell . WHarton's Anglia Saora , in 2 Volumes . Fol. D. Cave's Lives of the Primitives Fathers , in 2 Vol. Fol. Dr. John Lightfoot's Works , in 2 Vol. Fol. Dr. Pet. Allix's Remarks upon the Ecclesiastical History of the ancient Churches of Piedmont and Albigences , in 2 Parts . 4 to . Bishop Burnet's Collection of Tracts , relating both to Church and State , from 1678. to 1694. in 3 Vol. 4 to . Dr. Wake 's 11 Treatises against Popery , in 2 Vol. 4 to . Dr. Tennison ( now Lord Archbishop of Canterbury ) his Account of the Conference with Pulton the Jesuit . 4 to . — His 9 Sermons upon several Occasions . 4 to . A Discourse of the unreasonableness of Separation on account of the Oaths . 4 to . A Vindication of the said Discourse . 4 to . A Vindication of his Majesty's Authority to fill the Sees of the deprived Bishops . 4 to . Dr. William's Discouse of the lawfulness of worshipping God by the Common-Prayer . 4 to . — His Representation of the absurd and mischievous Principles of the Muggletonians . 4 to . The secret Consults , Negotiations , and Intrigues of the Romish Party in Ireland from 1660 , to 1689. 4 to . An impartial History of the Wars in Ireland , in two Parts , with Copper Sculptures . By Mr. Story , present in the same . The new Cambridge Dictionary , in 5 Alphabets . 4 to . England's Wants : Or , some Proposals to the Parliament , probably beneficial to England . 4 to . Dr. Allix's Reflections on the Holy Scripture . 8 vo . Coles English and Lattin Dictionary . 8 vo . Tullies Discourse of the Government of the Thoughts . 8 vo . The Jesuits Memorial for the intended Reformation of England , found in K. James's Closet . 8 vo . Dr. Wak●'s Preparation for Death . 8 vo . The History of the Troubles and Tryal of Archbishop Laud ; wrote by himself : Published by Hen. Wharton . Fol. Remarks on Mr. Hill's Vindication of the Primitive Fathers , against Bishop Burnet . Animadversions on Mr. Hill's Vindication of the Primitive Fathers , against Bishop Burnet . Dr. Williams's Vindication of Archbishop Tillotson's Sermons against the Socinians ; and of the Bishop of Worcester's Sermon of the Mysteries of the Christian Religion . To which is annexed , a Letter from the Bishop of Salisbury to the Author , in Vindication of his Discourse of the Divinity of our Saviour . 4 to . Books written by Symon Patrick , D. D. now Lord Bishop of Ely. — The Parable of the Pilgrim , written to a Friend . The Sixth Edit . 4 to . 1681. — Mensa Mystica : Or , a Discourse concerning the Sacrament of the Lords Supper : In which the Ends of its Institution are so manifested , our Addresses to it so directed , our Behaviour there and afterward , so composed , that we may not lose the Profits which are to be received by it . With Prayers and Thanksgivings inserted . To which is annexed , — Aqua Genitalis : A Discourse concerning Baptism : In which is inserted a Discourse to perswade to a Confirmation of the Baptismal Vow . 8 vo . — Jewish Hypocrisie : A Caveat to the present Generation . Wherein is shewn both the false and the true way to a Nations or Persons compleat Happiness ; from the sickness and recovery of the Jewish State. To which is added , A Discourse upon Micah 6.8 . belonging to the same matter . 8 vo . — Divine Arithmetick : A Sermon at the Funeral of Mr. Samuel Jacomb , Minister of St. Mary-Woolnoth-Church in Lombard-street , London . With an Account of his Life . 8 vo . — A Sermon preached at the Funeral of Mr. Tho. Grigg , Rector of St. Andrew-Vndershaft , London . 4 to . — An Exposition of the Ten Commandments . 8 vo . — Heart's Ease : Or , a Remedy against all Troubles . With a Consolatory Discourse , particularly directed to those who have lost their Friends and Relations . To which is added Two Papers , printed in the time of the late Plague . The sixth Edition corrected . 12 mo . 1695. — The Pillar and Ground of Truth . A Treatise shewing that the Roman Church falsly claims to be That Church , and the Pillar of That Truth mentioned by St. Paul , in 1 Tim. 3.15 . 4 to . — An Examination of Bellarmin's Second Note of the Church , viz , ANTIQUITY . 4 to . — An Examination of the Texts which Papists cite out of the Bible to prove the Supremacy of St. Peter and of the Pope , over the whole Church . In Two Parts . 4 to . — A private Prayer to be used in difficult Times . — A Thanksgiving for our late wonderful Deliverance . — A Prayer for Charity , Peace and Unity ; chiefly to be used in Lent. — A Sermon preach'd upon St. Peter's Day ; printed with Enlargements . 4 to . — A Sermon Preached in St. James's Chappel , before the Prince of Orange , Jan. 20. 1688. on Isaiah 11.6 . — A Second Part of the Sermon before the Prince of Orange , on the same Text. Preached in Covent-Garden . — A Sermon Preached before the Queen in March 1688 / 9. on Colos . 3.15 . — A Sermon against Murmuring , Preached at Covent-Garden in Lent , 1688 / 9. on 1 Cor. 10.10 . — A Sermon against Censuring , Preached at Covent-Garden in Advent , 1688. on 1 Cor. 4.10 . — A Fast-Sermon before the King and Queen , April 16. 1690. on Prov. 14.34 . — A Thanksgiving-Sermon before the Lords , Nov. 26. 1691. for reducing of Ireland , and the King 's safe Return . On Deut. 4.9 . — A Fast-Sermon befere the Queen , April 8. 1692. On Numb . 10.9 . — Easter-Sermon before the Lord Mayor , 1696. on 2 Tim. 2.8 . — A Sermon before the Lord , Nov. 5. 1696. on Dan. 4.35 . — A Commentary on the First Book of Moses , called Genesis , 4 to . 1695. — A Commentary on the Second Book of Moses , called ●xodus , 4 to . 1697. — A Commentary on the Third Book of Moses , called Leviticus , 4 to . 1698. — A Commentary on the Fourth Book of Moses , called Numbers , 4 to . 1699. Of Sincerity and Constancy in the Faith and Profession of the True Religion , in several Sermons , by the most Reverend Dr. John Tillotson , Late Lord Archbishop of Canterbury . Being the first Volume , Published from the Originals , by Ralph Barker , D. D. Chaplain to his Grace . The Second Edition . 8 vo . — Sixteen Sermons preached on several Occasions ▪ By the most Reverend Dr. John Tillotson , late Ld. Archbishop of Canterbury . Being the second Volume . Published by Ralph Barker , D. D. Chaplain to his Grace . 8 vo . — Sixteen Sermons preached on several Subjects ; being the Third Volume , by the same Author . Published by Dr. Barker . 8 vo . — Several Discourses , viz. Of the great Duties of Natural Religion . Instituted Religion not intended to undermine Natural . Christianity not Destructive , but Perferctive of the Law of Moses . The Nature and Necessity of Regeneration . The Danger of all known Sin. Knowledge and Practice necessary in Religion . The Sins of Men not chargeable on God. Being the fourth Volume , by the same Author , Published by Dr. Barker . 8 vo . Reflections upon a Pamphlet , Entituled , [ Some Discourses upon Dr. Burnet , and Dr. Tillotson , occasioned by the late Funeral Sermon of the former upon the latter . ] By the Right Reverend Father in God Gilbert Ld. Bishop of Sarum . 8 vo . — His Sermon preached before the King at Whitehal , on Christmas-day , 1696. 4 to . Gal. 4.4 . — His Sermon preached before the King at Whitehal , on the Third Sunday in Lent , being the Seventh of March , 1696. 1. Ephes . 5.2 . — His Essay on the Memory of the late Queen . The second Edition . 8 vo . Dr. Williams ( now Ld. Bishop of Chichester ) his 8 Sermons at Esquire Boyle's Lecture for the Year 1695. 4 to . [ Any of them may be had single , to perfect sets . — His 1 st , 2 d , 3 d , 4 th Sermons at the same Lecture for the year 1696. 4 to . — His Sermon preached at St. Lawrence Jury before the Lord Mayor , &c. on Saturday the 28 th of September , 1695. at the Election of the Lord Mayor for the Year ensuing . Joshua 22.31 . 4 to . — His Sermon preached before the honourable House of Commons , on Wednesday , Dec. 11. 1695. being a solemn day of Fasting and Humiliation , appointed by his Majesty for imploring the Blessing of Almighty God upon the Consultations of this present Parliament . 4 to . 1 Sam. 11.30 . — His Sermon upon the Resurrection , preached before Sir Edward Clare Lord Mayor , &c. on Easter-Monday , April 5. 1697. on Acts 10.40 , 41 , 42. Reflections upon a Libel lately Printed , Entituled , [ The Charge of Socinianism against Dr. Tillotson , Considered , 4 to . ] The Church History of Ethiopia ; wherein , among other things , the two great splendid Roman Missions into that Empire are placed in their true Light ; to which are added an Epitome of the Dominican History of that Church . And an Account of the Practices and Conviction of Maria of the Annunciation , the famous Nun of Lisbon . Composed by Michael Geddes , D. D. Chancellor of the Cathedral Church of Sarum . 8 vo . Fourteen Sermons preached in Lambeth Chappel , before the most Reverend Dr. William Sancroft , late Lord Archbishop of Canterbury . In the Years 1688 , and 1689 , by the Learned Henry Wharton , M. A. Chaplain to his Grace ; with an Account of the Author's Life . 8 vo . Dr. William Owtram's 20 Sermons . On several Occasions . The 2 d. Edition . 8 vo . Sermons preached on several Occasions . By John Conant D. D. The first and second Volumes . Published by Dr. Williams , now Ld. Bishop of Chichester . 8 vo . The Fathers vidicated : Or Animadversions on a late Socinian Book , Entituled , [ The Judgment of the Fathers touching the Trinity , against Dr. Bull 's Defence of the Nicene Faith. ] By a Presbyter of the Church of England . 8 vo . A Fifth Volume of Archbishop Tillotson's Discourses , published by his Chaplain Dr. Barker , on these following Subjects : viz. Proving Jesus to be the Messias . The Prejudices against Jesus and his Religion consider'd . Jesus the Son of God , proved by his Resurrection . The Danger of Apostacy from Christianity . Christ the Author , and Obedience the Condition of Salvation . The Possibility and Necessity of Gospel Obedience , and its consistence with Free Grace . The Authority of Jesus Christ , with the Commission and Promise which he gave to his Apostles . The Difficulties of a Christian Life consider'd . The Parable of the Rich Man and Lazarus . Children of this World wiser than the Children of Light. 8 vo . 1698. A second Volume of Sermons preached in Lambeth Chappel before Archb. Sancroft , 1690. By the Learned Mr. Henry Wharton , his Graces Chaplain , Which with the first Volume lately published , are all that he preached . A New Account of India and Persia ; being Nine Years Travel , began 1672. and finished 1681. Containing Observations made of those Countries : Namely , Of their Government , Religion , Laws , Customs : Of their Soil , Climates , Seasons , Health , Diseases . Of their Animals , Vegetables , Minerals , Jewels . Of their Housing , Cloathing , Manufactures , Trades , Commodities . And of the Coins , Weights , and Measures used in the principal Places of Trade in those Parts . By John Fryer M. D. Cantabrig . and Fellow of the Royal Society . Fol. 1698. SCRIPTORUM ECCLESIASTICORUM Historia Literariae facili & perspicua methodo digesta . Pars Altera . Quaplusquam DC . Scriptores novi , tam Editi quam Manuscripti recensentur ; Prioribus plurima adduntur ; breviter aut obscure dicta illustratur ; recte asserta vindicantur . Accedit ad finem cujusvis Soeculi CONCILIORUM omnium tum Generalium tum Particularium Historica Notitia . Ad Calcem vero Operia Dissertationes tres , ( 1 ) De Scriptoribus Ecclesiasticis incertae aetatis . ( 2 ) De Libris & Officiis Ecclesiasticis Graecorum . ( 3 ) De Eusebii Caesariensis Arianismo adversus Joannem Clericum . Adjecti sunt Indices utilissimi Scriptorum Alphabetico-Chronoligici . Studio & labore Gulielmi Cave , S. T. P. Canon . Windesoriensis . Fol. Dr. Cave's Primitive Christianity . The Fifth Edition , 1698. Bp. Wilkins of the Principles and Duties of Natural Religion . The 3 d Edition . A Sixth Volume of Archbishop Tillotsons's Discourses . Published by Dr. Barker . Being upon the Divine Attributes and Perfections . 1699. Mr. Evelyns Gardners Almanack : Directing what he is to do Monthly througli the Year , and what Fruits and Flowers are in Prime . The Ninth Edition . 8 vo . 1699. Pharmacopaeiae Collegii Regalis Londini Remedia omnia succincte descripta : una cum Catalogo simplicium Ordine Alphabetico digestorum : Quibus annexum est Manuale ad Forum nec non Divax Porographicus . Editio Tertia , prioribus emendator & auctior . Huic insuper adjiciuntur , Pharmaca nonnulla in usu hodierno apud Medicos Londinenses . Accessit in calce Prosodia Medica observatu non indig●a . Cura Ja. Shipton . 1699. 12 mo . FINIS . Notes, typically marginal, from the original text Notes for div A62636-e1430 Vol. VI. Notes for div A62636-e3350 Vol. VI. Notes for div A62636-e5850 Vol. VI. Notes for div A62636-e9120 Vol. VI. Notes for div A62636-e11880 Vol. VI. Notes for div A62636-e15040 Vol. VI. Notes for div A62636-e17770 Vol. VI. Notes for div A62636-e21310 Vol. VI. Notes for div A62636-e22820 Vol. VI. Notes for div A62636-e24670 Vol. VI. Notes for div A62636-e27900 Vol. VI. Notes for div A62636-e32740 Vol. VI. Notes for div A62636-e37600 Vol. VI. Notes for div A62636-e41310 Vol. VI. 
A61251	----	A vindication of the divine perfections illustrating the glory of God in them, by reason and revelation: methodically digested into several meditations. By a person of honour. Stair, James Dalrymple, Viscount of, 1619-1695. 1695 Approx. 596 KB of XML-encoded text transcribed from 185 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A61251 Wing S5181 ESTC R221836 99833088 99833088 37563 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61251) Transcribed from: (Early English Books Online ; image set 37563) Images scanned from microfilm: (Early English books, 1641-1700 ; 2063:3) A vindication of the divine perfections illustrating the glory of God in them, by reason and revelation: methodically digested into several meditations. By a person of honour. Stair, James Dalrymple, Viscount of, 1619-1695. viii, [2], 356 p. printed by J.D. for Brabazon Aylmer, at the Three Pigeons in Cornhill, London : M DC XCV. [1695] With a table of contents. Imprint from colophon. With an advertisement at the foot of p. 356. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature -- Early works to 1800. God -- Attributes -- Meditations -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-09 Judith Siefring Sampled and proofread 2002-09 Judith Siefring Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion A VINDICATION OF THE Divine Perfections , Illustrating the Glory of God In Them , By Reason and Revelation : Methodically Digested into several MEDITATIONS . By a Person of Honour . LONDON , Printed by J. D. for Brabazon Aylmer , at the Three Pigeons in Cornhill . M DC XC V. The PREFACE . THE essential and absolute Perfections of which the Deity is possest for ever , are the Object of our supream Reverence and Adoration , Love and Joy , Affiance and Trust. The comprehensive Knowledg of them infinitely exceeds our finite Faculties : but their Discovery is of God , which is of gradual Accomplishment according to our Conceptions and Capacities , and in order to our transforming Contemplation of him in his imitable Excellencies . The Light of Reason ( like the early Morning when the Shadows of the Night are mix'd with the Light of the Day ) affords some glimmering Notices , and scattered Glances of the Divine Essence and Attributes . The Light of Faith ( like the ascending Light of the Sun that dispels the Mists in the Air ) gives a more clear and extensive Discovery . The Light of Glory ( like the Sun in its full Lustre ) reveals them in the most resplendent manner . In the whole Frame of Nature , in the Variety and Union of its Parts , in their Order and Efficacy , the Wisdom , Power and Goodness of the Divine Maker appear , or rather shine : his Attributes and Excellencies are visibly signed and engraven on his Works . But since the Revolt and Ruine of Man , the Understanding is strangely darkned and disordered in its Operations . Of this there is sad Evidence in the numberless Errors that swarm'd in the World concerning God : The Heathen Notions of him were in such a degree of Deformity , as infinitely blasphem'd his Nature . It will be sufficient to mention one fundamental Error . To the enlightned Mind the Divine Perfections carry their Evidence in a Circle , one Attribute illustrates and strongly infers another : yet they could not conceive the absolute Perfection of God's Nature , but fancied every Attribute to be a singular Deity . These portentous Mistakes did not proceed from the Defect of Visibility in the Object , but of Sight in the Eye of Reason , so weakned and vitiated in our lapsed State. It pleased therefore the Father of Lights in his admirable Mercy , to afford a new Revelation of himself to the Minds of Men. The same Heavenly Inspiration from whence the reasonable Soul proceeds , was requisite to renew the true Knowledg of God in it . The sacred Scripture is the Medium of this Revelation , wherein are such Characters of the Deity , that none but a perverse Mind can suspect it not to be the Word of God. In that Glass his most Divine Perfections are revealed : Wisdom , Goodness , Holiness , Justice , that are principally exercised in the Moral Government of the World. The external Revelation of God's Nature and compassionate Counsels in the Gospel , when productive of an inward Revelation to the Mind , so powerful as to regulate the Will and Affections , is of saving Efficacy . The wise Men with the Direction of a miraculous Star had internal Illumination , that discovered the Incarnate Son of God and Saviour of the World to them . The Light of Faith is as much below the Light of Glory , as 't is above the Light of Nature . Now the Manifestation of God is temper'd to our frail Faculties : if his transcendent Excellencies were display'd to us , we should be swallowed up in Extasy and Astonishment . But in the future State where the Natural Body shall be spiritualized , we shall know as we are known . In Heaven God shines by direct Beams ; the clear and uninterrupted Vision of his Glory , is the Cause and Consummation of the Felicity of Angels and Saints for ever . We begin our Heaven here , by the attentive and transforming Contemplation of the Deity . The Noble Author of the following Discourses , has obliged the wise and inquiring Christians by communicating his Treasures . The Clearness and Vigor of his Spirit , are illustriously visible in managing a Subject so deep and difficult . And as in the blessed God there is a Union of all glorious and amiable Excellencies as are perfective of our Minds , and attractive of our Wills ; so in our Author's unfolding them , there is joined with the strength of Argument , that Beauty of Perswasion , as may enlighten and engage all under standing Readers to be happy in the entire Choice of God for their everlasting Portion . We have here an imitable and instructive Example to Great Men , the Dignity of whose Stations in the World too commonly seems to plead an Exemption from a more sedulous Intention and Application of Mind to the Affairs of Religion , that have final Reference to another World. This Performance of the Noble Author shows it to be a thing not impracticable , as it is most Praise-worthy , amidst the greatest secular Employments to find Vacancy and a Disposition of Spirit to look with a very inquisitive Eye into the deep Things of God : Which ( if it were the Author's Pleasure to be known ) would let it be seen the Statesman and the Divine are not Inconsistencies to a great and comprebensive Mind ; so as to consider them with Distinction , and without confounding them , or making the two Spheres intersect one another ; so as that in so large a Theological Work , here is no mixture of Political Matters , except wherein the Nature of the things themselves they are contiguous . And were it not so , or if this Work concern'd Policies and Governments by Men , it were without our Compass to recommend it to the World. Which having had some Taste of it , we make so much haste to do , as not to allow our selves the Pleasure of engrossing it , or of perusing it alone , till we have imparted it and made it possible to others to partake with us therein . W. BATES . J. HOWE . THE CONTENTS . Meditation I. INtroductory . 1 II. Upon God's being a Spirit . 19 III. Upon the Self-existence and Eternity of God. 28 IV. Upon God's Omniscience . 36 V. Upon the Will and Pleasure of God. 67 VI. Upon the Power of God. 78 VII . Upon the Oneness of God. 89 VIII . Upon God's Freedom . 140 IX . Upon the Blessedness of God , implying his Self-sufficiency , Self-comprehension , his infinite Love to , and Delight in Himself . 118 X. Upon God's Holiness or Godlikeness . 126 Page XI . Upon the Unchangeableness of God. 141 XII . Upon the Goodness of God. 150 XIII . Upon the Truth of God. 168 XIV . Upon the Justice of God. 179 XV. Upon the Mercy of God. 200 XVI . Upon the Faithfulness of God. 213 XVII . Upon the Wisdom of God. 224 XVIII . Upon the Dominion of God , and his Dispensations thereof towards his Rational Creatures , especially by the Covenant of Works , and the Covenant of Grace . 257 MEDITATION I. Introductory . The greatest Duty of Man towards God is to delight in God as in the most excellent and most amiable Object : It is also the highest Accomplishment of Man's Happiness ; for by delighting in God he doth enjoy him . Delight can only arise from the Knowledg of the lovely Object in the Perfections thereof : And according to the measure of the Distinctness of the Object , is the Degree of the Delight in it . It will not be sufficient to rest in the general Knowledg of God , that he is endowed with all possible consistent Perfections , but there ought to be a diligent Search of the several Divine Perfections , in that Order that the Mind of Man can best apprehend them : For who can search the Almighty to Perfection ? IT is the most common and uncontroverted Sentiment of Mankind , that every Man feels in himself an earnest and stedfast Inclination to promote his own Well-being to his full Satisfaction , which alone can justly be called his Happiness , and must comprehend not only the having of all things that might do him good , but the Certainty that they shall not be taken from him . This natural Inclination is a perpetual Monitor to put him in mind to consider what things may be for his Good , and in what way he may retain or attain them ; and though Men be frequently mistaken in the Application , in the Matter or Manner of their own Good , yet they do ever desire , and ( if there be a Probability of Attainment ) endeavour after that which they apprehend to be for their own Happiness ; which is excellently set forth by the Psalmist , There be many that say , Who will shew us any Good ? Lord , lift thou up the Light of thy Countenance upon us : Thou hast put Gladness in my Heart more than in the time that their Corn and their Wine increased : Insinuating , that the most common Apprehension of Happiness is the Increase of Corn and Wine , and the Joy arising from the Accommodations of an animal Life , expressed by Corn and Wine , which are the prime Means of that Injoyment . 2. But declaring , also , his own Sentiment , which is true Happiness , the Joy arising from the shining of God's Countenance , that is , the evident Favour of God : for Favour is chiefly indicated by the Countenance , as well as Aversion by Discountenance ; and the shining of God's Countenance signisies the highest Favour , which is the Fountain of Happiness and all Goodness requisite thereto , absolutely secured by God's Unchangcableness . The Countenance of Man is the chief Seat of his Beauty and Loveliness , and therefore sittest to represent the Amiableness of God , arising from the clear Perception and Attention of his infinite Perfections , exciting an unparallelable Delight : So then Man's Happiness is the Joy arising from such a State as can never want the shining of God's Countenance : but the Means to attain that State are not so obvious ; the finding them requires the most serious and diligent Meditations ; for therein the greatest Wits of the World , though not seduced with the Biass of Self-Interest ( that State being the greatest Self-Interest ) have yet grosliest erred herein ; so that there are hundreds of opposite Opinions of Philosophers wherein Happiness doth consist . 3. The Favour and shining of the Countenance of God cannot be upon any other State of Man than that which is pleasing and acceptable to God , which cannot be without a sufficient measure of the Knowledge of God : For he that cometh to God , must believe that he is , and that he is a Rewarder of them that diligently seek him . Which seeking him must be an Endeavour to know his Divine Perfections , more than by knowing that he is , by knowing what he is , wherein the believing that he is a Rewarder of those that believe in him is specially express'd , as of the chiefest Moment ; as it is immediately subjoined , Without Faith it is impossible to please God. Which Faith is not only that contemplative Faith whereby the Faithfulness of God is known , that is , that excellent Perfection of his Nature , that he will not disappoint the Hope or Trust of a Creature created after his own Image , in what is worthy of him to give , and is fit for them to have , but that actual Trust and Hope for Pardon , Reconciliation and Glory , in that way which is sutable to God , which cannot be to those that hate him , contemn or neglect him , or that cleave to their Sins , which he doth abhor , or to those who do not love him above all things , and from Love have not only a tender Fear and Reverence to do nothing that may offend him , but an earnest Desire and Endeavour to do all things for his Glory ; which is the Manifestation of his Divine Perfections , devoting the Soul unto him , in endeavouring to do all things that are pleasant and acceptable in his Sight : This is that true Holiness , without which it is impossible to see God ; which by equivalent Terms is called Godliness , Piety and Devotion . 4. That Favour of God which is manifested by the shining of his Countenance , is not in his Love of Benevolence or good Will , which he had in Election , and still hath before Conversion , but in that Love of Beneplacence or Delight , which he hath not till Conversion ; nor doth his Countenance always shine after it , but he frowns upon the commission of presumptuous Sins , until they be repented of and pardoned . 5. The Scripture makes a clear Distinction and Difference between Godliness and Honesty , which in equivalent Terms is made betwixt Piety and Probity ; the same may be an Act of either , or of both , or of neither : whereof the Scripture giveth a clear Instance , in giving Alms to the Poor , which some may give upon the Interest of Mankind , in compassion of the Miserable , without considering it as pleasing to God ; and then it is an Act of Honesty and Probity , but no Act of Godliness or Piety . Others may give it , because it is acceptable to God , without considering the Interest of Man , and then it is an Act of Piety only . Others may give it upon both Accounts in their due Subordination , and then it is an Act both of Godliness and Honesty . And others may give it out of Vain-glory to be seen of Men , and then it is an Act of neither . Piety is called Religion à religando , from tying or binding again the Soul to God ; and is also called Devotion à devovendo , from vowing or consecrating the Soul from common Use to God ; and so all things consecrated are said to be holy , being separated from common Use as to their chief Use , without excluding consisting subordinate Uses . 6. The necessary and chief Acts of Religion and Devotion , are Confidence in God , and Love to God. Faith and Love are the Fountain-Graces from whence the rest flow ; neither of them are attainable without the Knowledg and Consideration of their proper Objects , so qualified as may excite these Affections , which must be by the Perfections in the Object on which these Affections lay hold , and by which they are mov'd . 7. Faith is described , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is best rendred , the Subsistence of things hoped for ; and so the same Act is Faith , as the Promise or Faithfulness of God is present , and Hope as the Performance is expected : The proper Object of both is Faithfulness of the Person trusted , upon knowledg that he is able and willing , at least by the Generosity of his Nature , whereby he will not disappoint a sutable Expectation , and the Degree thereof is according to these Qualities . None but a Fool can trust upon other Terms , nor further trust than he knows them : The very having of Trust is a powerful Motive to a generous Mind , no less effectual than the strongest Ingagement of another . Love , or Complacence , cannot be excited but by the Advertence and Consideration of an amiable Object , nor further than the Perfections of that Object can bear . There is indeed a natural Affection that results from the Knowledg of Relations , of Parents and Children , Brothers and Sisters , given by God , like to natural Instincts abstracted from the Nature of the Object : But there is a different Love even in those , in relation , and in proportion to the Perfections of the Object . These Affections of Hope and Love are not directly in our Power , but indirectly , by the attending and considering proper Objects thereof : Neither is Delight or Pleasure directly in our Power , but by Attention of the Perfections that move the same : Neither yet Grief , which is opposite to Pleasure , without adverting and attending the Qualities in the Object from whence Grief ariseth . Any Man of common Capacity , who will take leisure to use ordinary Diligence in observing and reflecting upon the Workings of his own Soul , will be convinced that he cannot excite Joy at his Desire , but only by the Perception of particular Objects , adverting these things in them , which his Judgment cannot but acknowledg to be good , whence he will find Pleasure to result ; and thence there will follow an Inclination of his Will , wishing the Improvement of that Good towards the Object it self , or towards another . None but a Sot or a Fool would at any time want the greatest Pleasure , if the willing or wishing it could afford it ; for it is as easy to wish the greatest as the least : but he can no more attain Pleasure by willing it , than he can in the Dark attain Light by wishing it . There must be an Object fit to raise Pleasure , perceived by the Sense or Imagination , which thence is called sensible Pleasure ; or if morally , evil sensual Pleasure ; or perceived by the Understanding , which thence is called intellectual Pleasure , more proper to Man. In like manner Grief is never excited but by application of a hurtful Object to the Sense , Fancy , Judgment , or Memory . And thence follows Aversion . 8. The chief Difference between Men and Brutes in these is , that Brutes act by Instinct without Freedom in their Appetites or Aversions , but Man can turn an Object from his Sense , or his Sense from an Object , as he would shun hurtful Pleasure or Grief ; or if he cannot so do , he can apply his Mind to think upon an Object fit to excite Joy or Grief , and avert his Thought from the former Object , and so either extinguish or abate the Pleasure or Grief arising from it , or may shun the perception of it , or thinking upon it , wherein chiefly the Freedom of Man doth consist . Joy and Grief are contrary , and therefore according to the common Nature of Contraries , the one expels the other , and they cannot both be together in the Soul in the highest Degree , but in lower Degrees they may consist ; and tho they do not totally expel one another , yet they do it in part , and so abate one another . It is evident by common Experience , that an intellectual Pleasure may consist with a sensible Pain : He who causeth a Leg or Arm to be cut of , or a Wound to be lanced , feeleth a great Pain ; yet if he be so wise as to keep his Thought firm upon the great Benefit he receives thereby , there will arise an intellectual Pleasure , that will abate and may mitigate the Pain : as if a wounded Man were out of hope of Cure because no Physician could be found , and by surprize there comes one who gives Assurance of Life , and lances the Wound . With how much Pleasure will one endure the Pain by setting right and binding up a broken Leg by the Thought of avoiding Lameness , and having the Use of so necessary a Member ? The most eminent Example of this , the Scripture shews of our Saviour , who for the Joy was set before him , endured the Cross , despising the Shame . How have some noble Greeks and Romans gloried to become a Sacrifice for the Safety of their Country ? The Apostles , who were unjustly scourged , and thereby had the Grief of Pain and Shame , yet rejoiced to be counted worthy to suffer for the Name of Christ. Even many Martyrs have triumphed and joyfully sung in the midst of the Flames , consuming their Bodies . It is an Evidence of a weak or vitiated Mind , that by frequent application of the Thoughts to one main Object , doth acquire such an habitual Pleasure therein , that it cannot direct its Thoughts towards another more noble Object . If God had not endued Man with this Liberty , he would not have commanded that special and signal Love of married Persons , which oftentimes could be no other way performed but by frequent Meditation upon their Perfections , and diverting the Thoughts from thinking upon their Imperfections , or from thinking of the Perfections of others that might excite Desire after them . Thus Job said , I have made a Covenant with my Eyes , why then should I look upon a Maid ? Yea , God would not have commanded Man to love God with all his Soul , and with all his Strength , if he did not give him Capacity to know and meditate upon his infinite Perfections ; much less would he punish Man for failing in these . It may be objected , that the Objects of Thought are innumerable , no Creature can retain them all in its Mind , nor can determine it self to think on every Object at Pleasure , but is ordinarily determined by some Impression upon the Mind ; how then can the Mind turn to the fitted Object to shun hurtful Pleasure or Grief ? Certainly a great part of the governing of Man is by determining his Thoughts to particular Objects : the Mind 's reflecting on its own Working and Experience , will solve this Difficulty , and will find that some things will frequently and almost continually recur to the Thoughts : and above all , the Mind can always recur to the Thoughts of God , wherein if it be not perverted to shun the continuance of these Thoughts , it cannot miss some measure of Cure against any hurtful Pleasure or Grief : A hurtful Pleasure may be shunn'd , by exciting a more noble Pleasure in another Object , or by exciting Grief from thinking upon the Consequences of that hurtful Pleasure . I needed think no more to convince me of the excellent Usefulness for Devotion , arising from the distinct and frequent meditating upon the Divine Perfections , which would continually excite Joy , and will never want Matter of new Discoveries of Perfection , in Kind or Degree , Power or Act ; and so give new , fresh and increased Pleasure : that though in the State of Mortality Man knoweth God both darkly and as in a Glass , that is , by Reflection from his Creatures ; yet at his right Hand there is Fulness of Joy , and Pleasures for evermore , that is , in the State of Glory . But there may be , even here , so much Joy from meditating upon God , which all other Objects cannot parallel , much less exceed or extinguish . 9. The Scripture doth frequently inculcate the Benefit of knowing God , of remembring him , of meditating upon his Perfections , his Laws and Dispensations ; and gives it as the Character of the Wicked , that they know not God , that they remember not God , that they have him not before their Eyes , whom to know is Life everlasting : This is Life eternal , to know God , and Jesus Christ whom he hath sent . The Knowledg of God cannot formally be Life eternal , but it is the Mean necessary to attain it , because it doth excite that Joy in which it doth chiefly consist . It is said of the Wicked , that God is not in all their Thoughts ; that is , so far as they can shun , and that they will have no Thoughts of the most High ; the Thoughts of God crush their sinful Inclinations and Pleasures , which fall before them , as Dagon did before the Ark of God. Job gives it as a discriminating Test , between the Godly and the Hypocrite , only knowable by every Man of himself , when he says of the Hypocrite , Will he delight himself in the Almighty ? Will he always call upon God ? 10. There is a Knowledg of God by the Light of Nature , by Acquisition , in Improvement of the Light of Nature and Experience , by Revelation of that which hath no Principle in the Light of Nature , by spiritual Illumination , whereby spiritual things are discernable , which the natural Man cannot know , because they are spiritually discerned ; and his Notions of them are but as those of a Country from a Map : and according to these several kinds of Knowledg must the different kinds of Meditation , and the different Degrees of Joy , Love , Reverence , Obsequiousness and Confidence in God arise , and the true Humility of the Soul of Man , not so much by debasing it below its true Value , but by exalting God , and perceiving the Infinite Distance of Perfection betwixt the two , which may equally be between two Objects , by heightning the one , or by depressing the other . The Monkish Humility is much in disgracing humane Nature , which is not without reflecting upon its Author , and doth not only loath humane Nature in so far as sinful . The Stoicks fall into the like Fault , by looking upon all Affections as vitious Perturbations , not endeavouring to rule and use them , but to root them out : as if a Horse should not be made use of , because some ill-managed Horse will kick off his Master , or break his Bridle and run away ; or , as if a Sail should not be used , because sometimes it oversets a Ship. Indeed , weak or vitiated Minds were better if they wanted all Affections to be their Servants , than having them to be their Masters . 11. The natural Knowledg of God improved by Industry and Experience , goeth a great way even in Religion : for the Light of the natural Conscience convinceth a Man that there is one , and only one God , who is the just Judg of all rational Creatures , and knoweth their most secret Thoughts , and that he rules them and the whole World ; and that they find in their Souls a Rule of their Life , a Quiet and Pleasure in their Conscience when they keep it , and a Terror when they break it ; yea , they have the natural Notion of the Mercy and Forgiveness of God to penitent Sinners , and they think that every Man can repent if he please : but they are utterly confounded , and at a loss , when they consider the Consistency of the Justice and Mercy of God , how all might repent , and all be forgiven , and yet that God is entirely just , and fully abhors Sin. The Entry of Reveal'd Religion discovering a Messias or Mediator , delivering his People from their Sins by his Sufferings , is no small Confirmation of the Truth of that Religion , inducing a strong Probability of it , though nothing but the Divine Illumination can breed a full Perswasion of it , nor give Warrant to force the imbracing and professing it , as may be done for the Light and Law of Nature , as well for Religion , as far as it goes , as for other Ends. Something of Religion will arise from the Notion of a Deity , convincing that God is to be adored by Acknowledgment of his Power , Bounty , Justice and Mercy ; by Supplication for his Favour , and the Requisites of Life ; by Deprecations of his Displeasure , Justice and Wrath ; Praise and Thanksgiving for Benefits received or hoped . Much more will result from the improved Knowledg of God by the Light of Nature , and yet more by the Probability of his revealed Will. Whereby it cannot but be acknowledged , that if these things be true which are contained in Scripture , God's Bounty and Mercy to Mankind is far greater than what could be dreamed of from the Light of Nature . But all this is far short of the Knowledg arising from the Illumination of the Holy Spirit , in the Souls of the Regenerate , by which they are capable of a far more glorious and firm Apprehension of the Divine Perfections and Dispensations , and a quite other and far greater Joy therein , and in the Perswasion of Peace and Reconciliation with God , and in the Hope of that Glory which is greater than Ear hath heard , or Eye hath seen , or hath entred into the Heart of Man to consider . 12. The Knowledg of God , even in the Renewed , hath great Variety of Degrees ; and it is both the Interest and Duty of all of them , to extend it so far as their Capacity and Opportunities do enable them , that they may increase their Comfort , and strengthen their Faith against the Suggestions of Satan , and the Seductions of weak or wicked Men misrepresenting God , not so much in his Power and Wisdom as in his Goodness and Purity , whereby they do exceedingly incroach upon that Infinite Loveliness whereby he draws and ravishes the Souls of Men , and doth not only drive them by the Power of his Soveraignty . Some represent God as if his Soveraignty were his highest Perfection , and his greatest Interest , as despotick Soveraigns represent themselves to be above all Law , and to be indifferent whom to save , or whom to destroy , without any consideration of their Actings , but to shew their absolute and arbitrary Power , and that they neither love their Subjects , nor care for the Love of their Subjects , but for their Fear , that may make them obey without Reserve . How strange is it that so many eminent Divines should represent God , as if the Order of his Decrees were not only to glorify some , and not for their foreseen Performances by their own Power , but to eternally torment the greatest part of his rational Creatures , without the consideration of their Sin , as coming in not as a Motive from the Foresight thereof , but as a Mean to that End. Others are amaz'd when they consider the Goodness of God , why infinite Duration pass'd before he created any Creature , why he created not more Individuals , more Kinds , more excellent Perfections ; why he suffered Sin to come into the World ; why he saved so few ; and permits the Devils to tempt . And therefore upon pretence to vindicate the Purity , and magnify the Goodness of God , they represent him as having done all that was possible for him to do , especially in relation to his rational Creatures , who could not possibly be created with Reason and free Choice ; so that he could in all Cases effectually over-rule them , by hindring them to do Evil , or make them to do Good ; but that he could only perswade them , and bring into their Thoughts and Remembrance the best Motives ; yet so as they could reject them all , and choose the contrary ; at least that he had decreed to have no farther Influence on them but by Perswasion , wherein they fortify themselves by God's Intreaties and Expostulations , and by his express Declaration , What could I have done more for my Vineyard that I have not done ? This doth no less derogate from the Power and Wisdom of God , than the former does from his Goodness and Justice . There are innumerable other Mistakes , yea and pernicious Errors , prejudicial to the Amiableness and Perfection of God. It is not proper here to vindicate the Divine Perfections against these Errors , but in the Explication of the particular Perfections on which they incroach . I shall only in general observe how these Opinions can subsist with the common Conception of God , unto which all that use unprejudicate Reason do agree , that he is a Being absolutely perfect ; that the Mind of Man could not conceive him more perfect than he is , and consequently more amiable , if that he acted by absolute Necessity . It were easy to conceive him more perfect , if in his Intentions , Purposes and Performances , he acted freely . It is an inbred Principle in the Soul of Man , that nothing can be morally good , vertuous or praise-worthy , that is done of necessity , and not freely ; and therefore the Light of Nature , as well as Revelation , do represent the Divine Intentions and Actings as free , not by the Freedom of Indifference , but that there was Sufficiency of Power and Strength in God to have done otherways , or to do any thing that doth not import Inconsistency with it self , which only is absolutely impossible . But there is another kind of Impossibility , not absolute by Inconsistency , but eventually impossible : For Example , that all Mankind should be of one Opinion : Suppose a Man to aim and shoot at a Mark , and hit it at a great Distance , it hath no Inconsistency that the same Man with the same Instruments should ever hit that Mark , and yet eventually it is impossible . So it is said , that it is impossible for God to lie ; and that he hath done all that he could do for his Vineyard . The Meaning whereof is not because of his Decree and Immutability , for so all things are impossible to be otherwise than they are , but because God will never do any thing not worthy of , and becoming his infinitely glorious natural Perfections . It was in the Power of God , and not inconsistent , that he should have given his rational Creatures such Inclinations as they could not possibly act contrary thereto : wherein he has convinced us that it is impossible for rational Creatures to choose but under the Notion of some kind of Goodness ; and that it is impossible for them to desire that which they conceive would be their own Misery , or not to desire their own Happiness when they think upon it : but he hath never proposed a Reward for such Acts , because they proceed like the Instincts of Brutes , which may do things naturally good as well as naturally evil , but are not capable of Punishment or of Reward , because they have not Freedom . God hath also given to Mankind the natural Affection to love their Children , distinct from that Love which ariseth from their Perfections : This Inclination is very strong , yet some do counteract it , and thereby their Crimes are most horrid , but their Rewards are least in the Sight of God or of Men. These Actions are most praise-worthy , whereby the contrary strong Inclinations are overcome , as to hazard Life without rational Hope of Escape , for the Good of a Country or City to lay it down , when Escape is impossible , and yet a contrary Word would save it ; upon Love and Obedience to God , as the Martyrs have suffered the most cruel Death , when a contrary Acknowledgment would both have given Life and Reward . 13. When therefore I consider and compare these two Ways that were both possible and good , that God should have created all his rational Creatures with such Inclinations that they could not counteract , and thereby were neither capable of Punishment nor Reward , not having any Freedom : or that he should create them with sufficient inbred Principles and Inclinations to Good , not of necessity but of free Choice , and which they could counteract , and so did govern them by Rewards and Punishments . I am convinced as clearly as of the Light , that in this way Creatures were more like to their Creator , and that his Choice was more sutable , worthy of , and becoming his infinitely glorious Nature , than the former way . Nor do I think that the confirmed Angels or glorious Saints are in an absolute Impossibility to counteract their Inclinations : God so assists them in all their Choices , that it is only eventually impossible ; as our Saviour encouraged his Apostles , not to be anxious what to say when they were brought before Judges , for it should be given them what to say in that Hour : Therefore both Angels and Men were at first created in a State of Innocence and Holiness , but mutable , for after-Proof of their Faithfulness and Diligence . God did confirm the elect Angels by greater Grace than tho rest ; and the first Man and Woman did fall freely , and by no Necessity imposed either by the Decree or Dispensation of God. How foolish then is it to imagine , that God who stood in need of no Creature , would create such Creatures , as either by the Necessity of their Nature , or by his Decree he could not govern , but only perswade , request and expostulate . A Supposition little agreeable to that of his Fore-knowledg , or the Use he might make of it . I see no Difficulty that he could foresee what they would do , if left to themselves : But seeing he could hinder and prevent whatever he foresaw that were inconsistent with his Glory , and that he could inable and excite them to whatever he pleased that were good , I see no more necessary for governing them , and for glorifying himself . It is more foolish and faulty to murmur that God hath thus created his rational Creatures , and so not excluded Sin from entring into the World ; or that he design'd and performed the Creation and Providence of the World as he did , without making more Kinds or Individuals , or sooner : But as he put to Silence the clamorous Labourers in the Vineyard , that he had given as much to those that laboured but one Hour as to those that laboured a whole Day , saying , Why are you evil , because I am good ? Is it not free for me to do with my own what I please ? But the Folly of this Pretence I see further cleared , that it was not possible to evade it : for though he should have made a Million of Worlds , and far more perfect than this ; yet still he could have made more , and more perfect , otherwise his Omnipotence had been exhausted , and his Power as well as his Freedom behov'd to cease . Besides that , Revelation shows the Design of glorifying Man by the Mediator Christ. It had been exceedingly unsutable to his Merit , that a Part of glorified Men should have owed nothing to him ; and so he ought either to have suffered in every Habitation of Mankind , or they ought all to be in one Habitation , and of one Nature and Blood , of both which he was Partaker . My Design is to clear up to my self the Divine Perfections , and thence to exalt the Loveliness of God , and to vindicate the same against these and other Errors and Mistakes , by methodical Meditations thereupon , according to the natural Order of the Divine Perfections , which Order doth very much contribute to distinct Conceptions of them all . The Divine Perfections are either natural and absolutely necessary , or voluntary , free , and moral : And though they be without all Composition in the fullest Simplicity , yet they must necessarily be conceived by Creatures , as some being prior and others being posterior in order of Nature ; the Divine Dispensations must be posterior even in time to his Purposes or Decrees ; his Decrees being free , must presuppose his Freedom , and his Will ; and these must presuppose his Understanding and Wisdom , and all must be conceived as into , or from a Subject , to which they are relative . His moral Perfections must relate to his natural Perfections , as being prior in order of Nature , that he intends and acts all things sutable to , worthy of , and becoming such natural Perfections , and therefore the best Method in meditating upon them , is by following their natural Order . MEDITATION II. Upon God's being a Spirit . 1. GOD's being a Spirit is the only Attribute of God , that presupposeth nothing anterior . Being a Spirit is the Subject of all the Divine Attributes ; for the being God doth essentially comprehend all . God's Self-existence importeth something that is Self-existent , which is his being a Spirit , so doth his Independance , his Knowledg , his Will , his Freedom : All run up to bring us to consider him as a Spirit . We must not consider the Divine Attributes as different Parts of the Divine Nature , which were inconsistent with a Spirit , which is without all Parts , Extension or Composition ; so that God is altogether Immaterial , hath none of the Properties of a Body , in whom there is neither Matter nor Form , Parts essential or integral , which is an incommunicable Property of God. It is also incommunicable , that there are no Accidents in him , he acteth all Things immediately without a superadded Power or Capacity , of which no Creature is capable . For it 's inconceivable that one Creature should act one way , and another another way , without superadded Powers freely given of God : for if any Creature acted , in that it is a Creature , or as a Creature , then all Creatures behoved so to act ; or if it act as a Substance , a Spirit , or a Body , then all Spirits , all Bodies , behoved so to act . 2. God's acting without a superadded Power , without any accession to his Substance , is his incommunicable Perfection , implied in all his Divine Perfections ; neither doth it follow that other Spirits must so act , as Angels , or the Souls of Men , for they are only analogous Spirits , by resemblance , there is no synonymous degree of Nature common to Finite and Infinite , God and Creatures , othertherwise that Inference were inevitable : Substance and Ens are but abstracted metaphysical Notions , and there are no Individuals immediate to these , as there are in Man and to the several Species of Brutes . Some to avoid this difficulty , have supposed the Angels not to be pure Spirits , but to have aerial or aetherial Bodies , so thin as to be insensible , and that pass through the Pores of all solid Bodies , which the Air cannot do : but then the separate Souls of Men should be pure Spirits ; yet some have thought that even then they have aerial or aetherial Bodies : but certainly the Angels and Souls of Men by the Power of God were separable from such Bodies , and yet active , and so the immediate actings of God as a Spirit , should be competent to these Spirits . I know no other way to extricate that Difficulty , but that there is nothing purely Spirit but God ; and therefore Angels and Souls , tho they have not Extension and Bulk , as Bodies , yet they have not that Property that they can co-exist with any other created Substance in the same space ; so that the Essence of a Body consisteth not in Impenetrability , but in Extension , and God alone can co-exist with all created Substances . This is much confirmed by the chief and most express place in Seripture , where God is said to be a Spirit , John 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which tho it be rendered , God is a Spirit , the Words are , a Spirit the God : And in Scripture Indefinits are equivalent to Universals . This way of expression is not to be supposed an accidental Conversion , without a very convincing Reason , neither is there in it a Copulative , but the words are placed as two Synonyma , a Spirit , and God , being one thing : The Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not import that God is the Subject , and a Spirit is the Attribute ; but a true Spirit is the God , excluding all false Gods , and others , that are by participation called Gods ; as in the demonstration of the true God by Elijah , the People being fully convinced , cry out , Jehovah is the God ; that is , the only God. The Name of God is comprehensive of all his Perfections , from which that conception or Idea doth arise , so that it would not be eminently significant to say , that Being that hath all possible Perfection is a Spirit , but rather a true Spirit must have in it all Perfections ; and there is nothing in the Attributes of God presupposed to being a Spirit , of which a Spirit should be an Attribute ; but a Spirit is that which in our Conception doth only represent a Substance , and therefore the natural Order of this highest Expression is ( as in the Original ) a Spirit the God. The same is confirmed , 2 Cor. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord is the Spirit ; importing not only that God is a Spirit , but that he is the Spirit , that is , the only Spirit . In this I am further confirmed , considering that all Philosophers are at a loss to give any rational Account how a Spirit moveth Matter , or how Matter acteth upon a Spirit , seeing all agree that the efficacious Fiat is proper to God alone ; and therefore a Spirit cannot move Matter by willing it to move : So that they are forced to say , that God hath made such a Connection between certain Thoughts of Spirits , and certain Motions of Matter . Whence all that are ingenuous come also to confess , that Creatures have no Activity at all , but that God alone moves Matter , as the Spirit willeth it to be moved ; and yet that Will is universally effectual ; so that the Motion was never hindred but by extrinsick Force . There can nothing more evidently make God pedissequous and dependent , not only upon Angels and Men , but also upon Devils , and even in the worst of all their Actions . But if created Spirits be but so called in resemblance to God as well as the Air , or the animal Spirits , yet cannot coexist with another Spirit or Body , then they can thrust upon Matter , or Matter upon them ; and so a Spirit in the Juncture of the Nerves can act the Body , in all the ways that we perceive it to move , though it had no innate Inclination never to part with that Station of the Body while it could serve it , which is the only intelligible Account of the Union of the Soul and Body . So that an assistent Spirit possessing the same Place can act an intire Body , as an informing Spirit doth these who are possessed , speak and move , not only without their Will , but against their Will. 4. I consider then what a truly immaterial Spirit doth imply . And , ( 1 ) A Spirit must necessarily have Cogitation , not that it is Cogitation , which no Man can conceive without presupposing something that thinketh ; but it needs not be said that a Spirit presupposeth any thing , but that it is absolute . Modern Philosophers glory much in sinding a clear Distinction betwixt a Body and a Spirit ; that a Spirit thinketh , and a Body is extended : and there is nothing common to these two , which indeed is very clear and not improbable . But they throw all down , by making a Spirit only a Thought : for then pure Matter may think , inasmuch as there is nothing within the whole Universe of Beings that can be supposed capable of thinking but either Spirit or Matter : not Spirit , if Spirit be but a Thought ; for a Thought doth not think , therefore it would be consequent that either Matter doth think , or nothing doth ; and yet the Idea of a Thought is as distinct from the Idea of Matter as can be ; and so an Act shall serve for a separable Substance , and it shall be an Act without an Agent , and shall act it self . But it is a bolder Attempt to hold God to be but a Thought , and yet it agreeth well with their Opinion , that say , God is the Cause of himself , and by his Will preserves his Being . And one hath lately too consequently said , that God by his Will could annihilate himself , which is blasphemous enough : But I wish the Train of these Consequences would open Mens Eyes to speak more becomingly of God. 5. ( 2. ) If a Spirit by its Essence must think , then it must necessarily be without Parts and indivisible ; for if it hath Parts , the Cogitation must either be in the whole , or in more Parts , or in one Part only : If in the whole , then the Separation of any Part loseth the Cogitation , and so the Spirit is annihilated . Nor is it conceivable how a Thought can be in many Subjects ; Parts are many , though they cohere in one Body : If in more Parts severally , then there are as many Spirits as Parts , in which the Cogitation is : If Cogitation be but in one , the rest were superfluous Matter . 6. ( 3. ) A pure self-existent Spirit must be Omniscient ; for there can be no imaginable Reason why it knows one thing more than another . ( 4. ) A self-existent thinking Spirit cannot want Capacity to determine it self , and to choose . 7. ( 5. ) A self-existent thinking Spirit , determining it self , cannot otherwise act upon Matter , but by the Determination of the Will , and therefore it must either be able to act nothing upon Matter , or any thing , and so all extrinsick Action must cease ; for a dependent Spirit must have far less Activity than a self-existent and independent Spirit . If then it must have Capacity to act , and act of it self , there can be no Reason rendred why the Action should be more of one kind than of another ; and therefore such a Spirit must be Omnipotent : but created Spirits act nothing but by Activities freely given of God , and no further . 8. They are not excusable , though far more subtile , who apprehend a Substance without Proportion , far more pure than the purest Air , which is beyond this sensible World , so far , that it is impossible to conceive how far , and therefore is truly infinite in Extension , which they do erroneously apprehend to be a true Body or Substance ; and that it is not possible but that without this sensible World there should be a real Substance , seeing it is capable of real Attributes , because there is found all the Dimensions of a Body , when yet these also are found in a Centaur , made up of a Man and a Beast , which they acknowledg to have no true Existence , but to be impossible , and of a Shadow , which we conceive to have Dimensions , beside the Dimensions of that Body in which the dark Shadow is imagined to be subjected ; yea , it hath clear Figure like unto the Body which intercepts the Light , of which there may be true and certain Propositions ; as that the Shadow of the Head is distant from the Shadow of the Feet , and that the Shadow of the Bulk is larger than either , where there is a true Connection or Consequence , that as the one is , so is the other , true , supposed , or imagined . There is no more Reality in these imagined Spaces , or of their Dimensions , yet the Deception they are in doth more easily seduce their Thoughts to apprehend God , under the Notion of this immense Substance , which is but the Birth of the Brain . They are more foolish and hateful that apprehend God under the determined bounded Figure of a Man , or of any other Creature ; as there were a Sect of Men that not by Resemblance but in Reality did believe that God had a Body like to the Body of a Man , and were therefore called Anthropomorphitae : They are next unto those , who though they believe not that God is corporeal , or hath a Body , yet will make bodily Figures to represent him , as the Rays of Light in a round or triangular Figure , or in such Shape of a Man as he was represented to the Apostle John in the Revelation : but it is clear it was not a Representation of God simply , but of the Mediator Christ , who lived then , and was dead ; and his being call'd the first and the last , is an evident Demonstration of his Deity . But all Mens quibbling may cease when they have had so antient an Advertisement to beware to conceive or represent God under the Shape of any thing , who saith , Take ye therefore good heed unto your selves ( for ye saw no manner of Similitude on the Day that the Lord spake to you in Horeb out of the midst of the Fire ) lest ye corrupt your selves , and make you a graven Image , the Similitude of any Figure . What a pitiful Evasion is it , that a graven Image is only forbidden ? when also is expresly forbidden the Similitude of any Figure ; and the Reason added is general , For ye saw no manner of Similitude . The Fire , out of the midst of which God spake , is there expressed to be no Similitude or Figure of God , or the Sun , for which there might be the greatest Pretence ; yea , it is made one of the ten Words of the Decalogue . After all this , shall we imagine that God hath changed this Precept , which was not Ceremonial , but opposite to Ceremonies ? Is it not an horrid and impious Boldness to leave that Command out of the Decalogue , rather than to forbear the worshipping of or by Images , as the Church of Rome does avow and practise ? I adore Thee , the only pure Spirit , that thou hast not left me to my Imagination to apprehend Thee as being any way like a Body , or Matter , by Extension or Diffusion of Substance , or being excluded where any other Substance is , or can be , whether a Body or created Spirit , it being so incident to Man that is born of a Woman to have all his first Thoughts by Imagination of Bodies and their Resemblances , except the Son of God alone ; for it was the Pleasure of the Father that in him all Fulness should dwell . I lament and pity their Weakness that frame a Conception of the infinitely glorious God , as a Body , or any thing like a Body , though it were the most pure Air or AEther that Reason convinceth to be every where in this World , as the mean of Communication throughout the World , without which no Creature at distance could communicate its Thoughts or Actings to another ; which scarce can the Imagination apprehend , but only the purer Reason ; and which is conceived so pure , that it is invisible , impalpable , unperceivable by any Sense , in resomblance to which Men conceive Angels or their own Souls as Substances , like some part of the purest Air , that can pass without Stop through all Bodies , though of never so close Contexture ; and are apt to apprehend God by the like Resemblance , because God is invisible , and can fall under no Sense , yet is far more clearly conceivable , purely by the Mind . I pray God it be not imputed to those who through Weakness have so low and unsutable Thoughts of the ever blessed God. MEDITATION III. Upon the Self-Existence and Eternity of God. BY Self-Existence I understand the Existence of a Being , which hath no Cause of the Existence thereof , and which hath its Existence in it self ; for if it had an efficient Cause , it behoved to derive its Being from that Cause , as the Author thereof . A self-existent Being can have no constituent or component Parts , whether they be essential Parts or integral Parts , or of whatsoever Composition can be supposed : for then it behoved to owe its Original to these component Parts ; for such Parts , though they be not the efficient Cause of that Compound , yet they are the material , formal or essential Causes thereof . A self-existent Being can have no final Cause , or any End ulteriour to it self , but the Design thereof must necessarily be it self , as the ultimate and last End , and cannot be a Mean or Mids towards any other End ; but all things designed and acted thereby must necessarily be designed for , and terminate upon it self , as the last End. A self-existent Being hath been acknowledged by all Sects who have pretended to any Learning in the World. Those whose Minds could not be so far elevated as to apprehend a Possibility of Creation , or any thing that could be so powerful as to give Existence to a Substance which had no Existence before , and yet were not Atheists , did acknowledg a Deity , knowing and capable to do all things possible , which did necessarily suppose a self-existent active Cause as the first Cause , and a self-existent passive or material Cause , of and upon which the first Cause made all Productions and Alterations , whether that Cause were one similar Substance , which most of them did with the greater Probability suppose to be Water or Air , or whether it were an Heterogenious Mass or Chaos , whereby the active Cause could only segregate the immutable Particles of that Chaos , and unite them in Compounds of divers Shapes , but none of them could ever distinctly propose whence Life and Perception arose ; and therefore were necessitated to suppose that there had preceded eternal Trains of all Animals , and that there was no self-existent percipient Cause but these first active Causes only . Yea , all the Atheistical Philosophers who did not acknowledg a Deity , yet did acknowledg a self-existent Being both active and passive , and yet attributing no Knowledg to the active Cause , and so working without Choice by fatal Necessity ; but they did acknowledg no percipient Being to be self-existent , but either by eternal Generation , or by Production from the Earth , not only Plants but Animals : These things first arising , which are less perfect , and need less Elaboration ; so that Mankind was esteemed to be the last Birth of the Earth . I rejoice that all these phantastick Suppositions are evanished , and that not only Revelation but Reason also have concurred that Creation is not only possible but true ; and I do admire and resent that even some Christian Philosophers , and many of them by Profession Divines , maintain the impossiblity of Vacuity , without any Body , or any real Extension , because such a Vacuity is inconceivable , without conceiving Longitude , Latitude and Profundity ; which are the necessary intrinsick Properties of a Body , and therefore must be from Eternity . And therefore God could not annihilate the whole , or any part of Matter , leaving nothing where it was , nor could give existence to any Body , where nothing was before : And therefore the Universe must necessarily be so far extended , that there could be no further extension thereof . By these Opinions , there is supposed an eternal passive Cause from Eternity to Eternity , and there cannot be imagined an Evasion that this passive Cause must be Self-existent , or that God from Eternity did give it Existence ; and yet it cannot be truly said , that he gave it Existence , if it proceeded from him by Emanation , without Choice . Nor is there any ground to suppose , that by Choice he gave it Existence from Eternity , much less that he gave it an independent Existence , that he could not annihilate it , in the whole , or any part of it . It exceeds my Capacity to imagine how these things are consistent with the Wisdom of God , and with his relation of the World's Creation . I have elsewhere cleared my own Judgment , that there is no Solidity in that Consequence , that Vacuity could not be imagined to be without Longitude , Latitude and Profundity ; and that all the Demonstrations thereupon were as true , as upon any Body . I shall only say here , that the truth of attribution of Properties and Consequences doth not import the real existence of the Subject : For instance , tho there never had been a Triangle in the World , it ever was an unquestionable Verity , that every Triangle hath three Angles , for the Verity consists only in the Consequence , and is an hypothetical Verity , no ways inferring the existence of the Triangle , or any of these Angles , but only if the Subject be existent , the Attributes must likewise be existent ; and therefore that in Vacuity there must be conceived Longitude , Latitude and Profundity : and all the Demonstrations founded thereupon , do only prove the truth of the Consequence and Connexion , but neither the existence of the Subject , nor of these Attributes . The Implications of a Self-existent Being , having been thus explicated , I am fully perswaded that God , and God alone , is Self-existent , having his Existence originally in himself , and deriving the same from no efficient Cause , from no constituent or component Cause , and that he himself is his own last End , and is not a subordinate End to any other . No Creature is capable of these Qualifications jointly ; for tho a Creature may be without composition of Parts , no Creature can be without an efficient Cause , neither can any Creature have its Existence in it self , and of it self . Nothing but God can have it Self for its last End , tho many Creatures do desire and imagine themselves to be their last End , and do obey and serve God , not for himself , as the last End of that Service , but for shunning Evil and procuring Good from him , as their last End ; tho they may have that desire as a subordinate End , yet they cannot attain it if they make it their last End ; and so can neither justly nor effectually design it . Selfishness in Creatures is a capital Vice , and the original of very many Vices : for God hath printed a Principle upon every Soul , that they should not prefer their own Interest to the common Interest of Mankind , much less to the Honour and Pleasure of God ; and therefore selfish Love in Creatures is Vicious . Self-Love in God is sutable and congruous to his Glorious Natural Perfections : There is nothing more Excellent , nor is there any thing having any Proportion of Excellency to him . The Scripture hath clearly exprest , that he hath made all things for Himself , and that of him , and for him are all things . I do very much dislike the Opinion of these modern Philosophers , who say that God's Existence is from Himself , and his Preservation is from his own Will : which do import that he is the cause of his own Being and Preservation , and that by his own Will ; for thereby he should not be without a Cause of his Existence and Preservation . In this Meditation I have joined the Eternity of God with his Self-existence , not only as consequent from it , but rather as implied in it ; for whatsoever is existent without a Cause of its Existence , must necessarily have been ever existent , and had never a beginning of Existence : it is necessarily consequent that no other thing could have Capacity to annihilate the Self-existent Being of God ; and therefore his Existence must necessarily continue to Eternity . The Notions and Subtilties of School-men , suppose and contemplate an abstract Endurance common to God and Creatures , as a real Perfection , which they derive from the continued successive Mutations , such as they perceive in Plants and Animals , which from the first appearance of their Existence , have constant Mutations , whereby they grow up to their Perfection gradually , and decline from it until they die : Though that every Mutation is not sensibly different from the former , yet they imagine it is really different , which yet is not always true ; for there may be continuance in one Condition without Alteration , and there may be unequal Advances and Recesses , yet there are still notable Periods , as Infancy , Pupillarity , Minority , Majority , perfect Age , declining Age , and old Age ; and their Imagination makes this Endurance as if it did consist of so many points of Time , as the Body consists of so many of its most minute parts or points , albeit there be not the like Reality in both . In this way the Calculation of Time might have been by the Periods in the Lives of Adam's Posterity , and for the most part is so calculated in the Scripture ; for thereby it is known who were prior , concomitant , and posterior of the Fathers in the Line of Scripture : And therein not only their beginning to have Children at their perfect Age , but their continuance of their begetting Sons and Daughters is exprest , although the continuance of their Lives be more accurately exprest by the Years ; that is , by the Revolutions of the Sun in its proper Course . So the Scriptures express in what Years of the Life of the Fathers their Posterity were born , and in what Year after the birth of the Predecessors they died . By the Chronology of Scripture there is a clear account from the Creation of Adam to Abram , and an exact AEra from the Creation of the World by the Revolutions of the Sun in the Zodiack , having no other Difficulty , but in what State the Earth was where Adam was created , which is far more probable to have been when the Fruits of the Trees were ripe , seeing God did allow Adam to make use of all the Fruits of Herbs and Trees , except the Forbidden Tree : So the Harvest Equinoctial is the most proper Commencement of Time. But after the time of Abraham and his Sons , there was no more Lineal Deduction of the Time from Fathers to Sons ; and so the exact Calculation of the number of Years from the Creation was no more certain , but the several Nations calculated the Time from some notable Occurrence , which had been most observed where they lived , and so there became many different AEra's , from which the Calculation of the Number of Years commenceth : So the Romans calculated Time from the building of Rome , and Christians from the birth of Christ , and the Mahometans from the flight of Mahomet . The Annual Revolution of the Sun is the most evident Succession of Motion , and therefore hath been commonly made the Standard and Rule of Successive Alterations , by which it 's known when they did occur ; yet some Nations did calculate by the Monthly Revolutions of the Moon , especially the Egyptians , who had a vast number of Years during the Reigns of their Dynasties , which therefore must either be fabulous , or calculated by the Revolutions of the Moon : Albeit the constant and regular successive Motion of the Sun be properly the endurance of the Time of the Sun , and so is the rule of the Time of all other regular successive Alterations ; yet nothing can properly be said to have the Duration of Time but what hath these Regular Vicissitudes , such as Plants and Animals , whose successive Alterations are calculated by the common Motion of the Sun ; yet only as by an extrinsick Denomination , by comparing these Vicissitudes with the Motion of the Sun : but their proper intrinsick Alteration is that whereby they have an endurance in Time , because they have a Beginning , a Progress , and a Period of their Existence . Other Things which have not successive regular Alterations , have not an endurance of Time , and yet the Fiction of Imagination attributes the extrinsick Denomination of the Motion of Time even to these ; and so the Earth , or a Mountain created in the beginning , can only be said to endure so many Years , because they have co-existed with the Motion of the Sun so long , but have no intrinsick Time by any regular successive Alteration of their own . Angels and other Spirits are likewise by coexistence with the motion of the Sun imagined to have an intrinsick Time of their own , though they have none , for they have no regular successive Alterations ; though they have variety of successive Thoughts , yet there is no regular succession of these Alterations . The Schoolmen are so wedded to abstract Notions , that they hold that Duration is of three kinds , Eternity , Eveternity , and Time : Eternity they attribute only to God , yet they imagine it as a Duration equivalent to the Revolutions of the Sun , as if they had ever been , and never had a Beginning : But Angels and other Spirits having a Beginning of their Existence , but no Termination thereof , for distinction sake they call their Endurance Eveternity . Imagination may prompt Men to think that God , as a Preserver and Ruler of the World , hath continued so many Thousand Years ; but it is too bold an Imagination to attribute any such thing to God Almighty , in whose Being there is no shadow of changing . It is an Imagination without all reality to fancy the Eternity of God , as if it had been by infinite Revolutions of the Sun , or of the like Endurance . It is yet a farther extension of Imagination , that all Things are eternally present with God ; for then all Things must have existed e're they were created , which is an evident Inconsistency ; though figuratively all Things may be said to be ever present with God , that is , that he knows all Things as clearly as if they were present and existent from Eternity . MEDITATION IV. Upon God's Omniscience . THE Natural Order of the Divine Perfections leadeth me now to meditate upon his Knowledg ; having in my former Meditations cleared my self , that the first Divine Attribute implied in the Deity , is to be a Spirit Self-existent , which essentially implies Knowledg : For neither the want of Extension , or the having of Penetrability , that is , a Capacity to co-exist in the same Space with another Substance , make a Spirit . It is the common Sentiment of all considering Persons , that an Inscient or blind God , which acteth not by Knowledg and Choice , implies an Inconsistency ; and therefore the making Chance or Fortune a Deity , is intirely Atheism . The common Conception of the being a God , is a Being so perfect , that could neither be made more perfect , nor become less perfect , but is endued with all possible Perfection . The Heathens who believed many Gods that were Eternal , besides Spirits of Men , did believe them all to be as perfect as that Supposition could admit : Yet it is evident that they could neither be Omniscient , that each of them did know all the Thoughts of the rest ; or Omnipotent , that they could do all that implied not Inconsistency or Imperfection ; and therefore they were but Idols , and not Gods : But the Light of Nature evincing sufficiently that there can be but one God , he must necessarily be Omniscient , knowing all things that can be known . And Revelation determineth the extent of the Divine Knowledg , when the Scripture saith , That his Understanding is Infinite ; if any thing possible , past , present , or future , were not perfectly known by God , that which he knew not , behoved to limit his Knowledg , that it could not be infinite . Seeing God's Knowledg is Infinite , it cannot be comprehended by any Finite Capacity : Who can search the Almighty to Perfection ? Yet it may well be apprehended , and not only believed by the Divine Testimony , but may in a great measure be known by Natural Principles , more clearly by knowing what is not consistent , than what positively is implied in it . And therefore , 1. No part of the Divine Knowledg can be temporary or successive , or have different degrees ; for thereby it could be more perfect , and yet could not be said at all times that God knew all things : And consequently God's Knowledg cannot be by Inference or Deduction , inferring an unknown thing from a known , or knowing the one more than the other ; and yet God knoweth the Implications , Causes and Consequences of all things , and what thence is deducible by Creatures . Therefore also God must know with equal Clearness and Certainty all Things past , present and to come , as well as all Things possible or impossible . Though there be a variety in the Objects , whereby God foreknew all that was to exist before any did exist , and knew that nothing did then exist ; and knew also when Things began to exist , that they did not before exist , and that many of them that did once exist , did cease , and no more exist : Yet here the Change is not in him , but in the Objects , which he did equally know in all Conditions and Circumstances . Thence also it necessarily follows , that God's Knowledg of all Things must be eternal . 2. No part of God's Knowledg can be potential , or habitual , as the most perfect Knowledg of Creatures must be ; for they cannot possibly at once keep in their Thoughts a great Variety , much less all the Thoughts that ever they had , and least of all the Thoughts whereof they only had the Power or Habit , that they could exert them when the Objects occurred to their Thoughts : But the infinite Understanding of God doth ever actually comprehend all that is apprehensible . 3. The Knowledg of God cannot arise from any outward Impression made upon him , because he is altogether impassible , and can admit of no alteration made in him from without ; in this his Knowledg differeth from the Knowledg of all Creatures , that their Knowledg hath its rise for the most part from the impressions of outward Objects , wherein they are passive , and feel some alteration in themselves . The most Glorious Angel cannot know the present Thoughts of others , but by some Sign making impression and alteration in him ; nor their Actings , but by such Impression : But God's Knowledg cannot be in that way . Hence it follows that there is no more difficulty to apprehend the Fore-knowledg of God of things to come , than his Knowledg of things present ; seeing neither of them arise from impressions of the Objects . God knows all the future Choices and Acts of the most free Creatures , where they act most indifferently , with as much Clearness and Certainty as he knoweth the Acts of Inscient Creatures , wherein they cannot alter or determin themselves , but are only altered or determined by extrinsick Force . The Scripture makes it a discriminating Test of God , the foretelling of things to come , which cannot be of things which are necessary , but of those things that are free ; and the Predictions in Scripture of the most free actings of Men many Ages before they came to pass , evidently prove his Fore-knowledg of Mens most indifferent Choices ; as Daniel's Prophecies of the Monarchies , the Prophecies of Cyrus and of Josiah by Name , and of their Circumstantiate Actings . What can be more Arbitrary than what Name a Father will give his Child , which himself seldom knoweth many Days before he give it ? Cyrus's Father was a Heathen , who neither knew nor believed this Prophecy ; nor did many Kings call their Sons Cyrus , that they might be capable of these Predictions . There is little Controversy concerning the extent of the Divine Knowledg , though some eminent among the Arminians doubted that God knew the individual Persons that would believe and be saved : And some have been so absurd , as to hold that God either could not or would not know the number of all the Individuals , or the different Accidents , but only their Kinds and common Accidents . If Men had rested in the Universality of God's Knowledg , and had not been too inquisitive in the manner of it , tho God had shewn them that it was impossible fully to reach it , by that strong Negation implied in that Question , Who can search the Almighty to perfection ? his Wisdom is unsearchable , and his Ways past finding out : And thereby had not raised Intricacies interfering the Divine Perfections , making less evident the Purity and Amiableness of God. It had not only been a Folly , but a Fault , to concur with the Atheist or the Ungodly in that Question ; How doth God know ? And is there Knowledg in the most High ? But seeing so much hath been said concerning the manner of God's Foreknowledg of the Choices and Actings of free Creatures , amongst good , learned , and for the main Orthodox Divines , not only in different but in the same Communion ; I thought it my Duty to improve what Capacity God had given me , with all the Reverence and Humility I could attain , to extricate my Thoughts , and to clear up the immaculate Purity and infinite Loveliness of God , which might most powerfully excite me to delight in him : To which end I thought it necessary to consider the prevalent Opinions of Philosophers and Divines , concerning the manner of God's Knowledg . That old exploded and now reviv'd Opinion of some Philosophers , is , That Second Causes had no Activity but God , at the presence of such things as were not the Causes , but the Tokens of what would follow ; so that Fire did not heat or burn , or Water cool or quench , but the First Cause alone , at the presence of Fire and of Water : That there neither is nor can be any intrinsick Principle of Motion or Activity in Matter , that it cannot attempt or thrust when it doth not prevail ; That Men do not move any of their Members , but only God moveth them as Man willeth , and that God makes such Thoughts in the Mind to result from such Motions of Matter , without any extrinsick Impression or Activity of the Objects : So that neither the Motions of Matter , nor the Thoughts of the Spirits , are from the Activity of Creatures , but from God alone . On this ground it is easy to infer that God must know all the Actings which seem to be from Creatures , being indeed only from himself . These grounds cannot take with any that truly acknowledg Creation ; for it God could give Existence to Matter which before had none , how can it be doubted that he could give it an attempt or pressure to move such an uniform course of Motion , which it would ever follow if it were not hindered , and would always be effectual when the Impediment were removed ; much more , that as he created a Spirit of nothing , he might give it its proper Activities , as well as to Matter , and that upon real Impressions and Changes made in it from other Creatures . Suppose then he could do all things by himself alone , or many things by Second Causes ; it cannot be doubted that it is more consonant to his Wisdom and Revelation , that he hath given such Activities . The Scripture saith , That on the Seventh day God rested from his Labours . Shall we then think that he acteth now in the same way that he did the first six Days ? If these grounds hold , there can be no Distinction between God's Permission and his Operation , Excitation or Concurrence with the Creatures . 5. The more common Opinion , How God knows all future Actions , is , That though God hath given Activities to Creatures , and that they have a true Operation , yet they cannot exert these Activities without a distinct Excitation , and such a Concurrence of God , as every Act is as well immediately his Act as the Creature 's ; yea every Act must be totally his Act , and totally the Creature 's : For if there be one Act of the Creator , and a several Act of the Creature , by which they concur , then that several Act of the Creature is immediately its own alone ; tho God be also the cause of it , as preserving the Creature and its Activity in vigour : But certainly it is less conceiveable how one Act can be from two Actors immediately and totally , than how God can know all future Acts of free Creatures . These Men think they magnify the Power of God in this way , and therefore extend it not only to free Actions , but even to the Actions of Brutes and inanimate Creatures ; that Fire cannot burn , nor any thing move without an excitation beside its natural Power given by Creation , which improperly enough they call a Premotion ; as if Creatures were moved before they mov'd ; and a Predetermination of free Creatures , as if they were determined before they were determined ; which indeed might be properly said of God's Decree to determine them in Time , and of his Preparation , when he added or altered their pre-existing Powers , unless the Order of Nature or Dignity , not of Time , be understood , which is most improper . Hence these Men do hold , That God knoweth all Things by the Inspection of his own Decree to excite and stir up his Creatures to act them ; and that he can foreknow nothing that Creatures would act of themselves without such Excitation , or which they would chuse or incline to act , and that not only in Actions good and indifferent , but in those evil Acts , where the whole is evil , and no separable part could be good or indifferent . I acknowledg that Creatures can do nothing unless God preserve them , and the Activities he has given them , by Nature or Grace , in vigour ; removing by his Providence those things that would hinder them to work ; and that he oft-times increaseth or diminisheth the Activities he hath given them : He made the Diurnal Motion to cease when Joshua prosecuted his Victory ; he made it retrograde ten Degrees in the Dial of Achaz , which was not by hinderance of a natural Cause , which could be no other than an Angel : And there is no ground to infer , that the Angels either do move or stopt the Diurnal Motion ; but as God freely gave that power of Motion in the former , he withdrew it , and in the latter he gave a power of contrary Motion , and did of new restore the Powers of both . I do also acknowledg , That without giving a new intrinsick Power , no gracious Act can be exerted by sinful Creatures ; and that God doth oft-times increase that Power constantly , or for certain Occasions ; and that he can , and doth give an intrinsick Inclination for one Act only , or for the whole Acts of one kind ; that he frequently brings to the remembrance of his free Creatures those Thoughts that have been in their Mind , which may induce them to Actions good or indifferent : That he can , and oft-times hath made the same Impressions upon the Minds or Imaginations of free Creatures that outward Objects could have done , whereby at first view they conceive these outward Objects present : That he can and frequently doth hinder the recurring to the memory of these Objects or Thoughts that were in their Mind or Imagination before , and would have recurred if they had not been hindered . All these things are intelligible , consistent and consonant to Scripture , Reason and Experience . But as to that general Excitation or Premotion , none of these Men did ever distinctly explain wherein it doth consist , and so they do nothing to clear themselves , or others , of the way of God's working upon and with his Creatures ; nor can it give them any distinct knowledg , how in that way God can foreknow all things : So that they can only say that God doth foreknow all the actings of his Creatures , but they do not distinctly know how ; unless in every Act he and his Creatures must immediately and totally act , which not only clears not , but choaks Humane Reason . I do also acknowledg that God knows all things , by reflecting upon himself ; he knows what is possible , though without all Existence and Reality , by the knowledg of his own Infinite Power , which could give Existence to all imaginable things , but gives no Reality to the conceived or imagined Object , but only an extrinsick Denomination from the Power of God. It is amongst the Fancies of most Philosophers , that the Essences of Things are Eternal , and that all we now see to be common to every kind , is either implied in their Essence , or inseparably connected with it , or consequent from it ; that even the Divine Power cannot change it but by annihilation of the whole : And that thence there are infinite numbers of Eternal Verities , all which are no more but entia rationis , Births of the Brain without any reality in the Object . It is true there are Eternal Verities , not only of God , but Hypothetick Eternal Verities of Creatures , which cannot possibly be false ; as that nothing can exist and not exist at once ; or that a Triangle must have three Angles , and that none of the three Sides can be so long as the other two , that the longest streight Side must have the widest Angle ; which imports no reality of the Subject or the Attributes , but imports only that a Triangle cannot be but must imply these things . The Schoolmen also make a great Business of the Transition of Things , from the state of Possibility to the state of Futurition ; as if Futurition at least gave some reality to the thing future before it existed , whereas it is only an extrinsick Denomination , not only from the Power but from the Purpose of God. The Decrees of God are not only his Determination of what is Just , but his Determination of his Freedom in what he intends to come to pass ; and so are his Purposes or Intentions to act , or to inable his Creatures to act , where their natural Capacities , or their acquired or infused Capacities are not sufficient : For what he intends without addition of a farther Capacity , or where he intends to admit and allow Creatures Actings by their Capacities , or to permit them to act , where he does not allow their Actings , but designs to bring good out of their Aberration , or whereby he hinders the Activities of his Creatures , by withdrawing or abating them , or provides the hindrance of other Creatures to oppose them , or encreaseth the Activities of those he allows and admits to act by their own preserved Strength . By these means only God can bring all things to pass which he purposeth ; therefore it were in vain to suppose any further , especially that which would not well quadrate with his Word , and with his immaculate Purity and Holiness , nor with the Freedom of his Creatures , or with his Justice in rewarding and punishing them . If God's Decrees were all operative , he behoved to act in the worst as much as in the best Actions of his Creatures ; and that distinction of his operative and permissive Decrees , ( which hath been generally received by all Protestants ) should be utterly laid aside ; and God behoved to be the immediate and total actor of the Hatred of himself , as well as of the Love of himself . Nothing can come to pass but that wherein the last requisite is a Divine Decree for acting it , promoting it , permitting it , or hindering it : If I could foreknow what Creatures of themselves would do or incline to , I could not thence conclude the Event , unless I also knew whether God would hinder or further their Capacities and Inclinations , or the counter-acting of others ; and therefore every thing that comes to pass is attributed to God , in respect of his Decrees , one of these ways : So he is said to harden Pharaoh's Heart , because he suffered Pharaoh ( against all his Persuasions , Expostulations and Miracles ) to harden his own Heart against God's Command ; yet it is also said that Pharaoh hardned his own Heart : And God is said to blind the Eyes of the Wicked , that they should not see no otherwise but by Permission . I do not like of that Position , that God is active in causing Sin , as the punishment of Sin ; but the Scripture expresseth it well , that he gives the Wicked ( after means of reclaiming them rejected ) up to their own ways . By Permission is not only understood the not hindering , but the admitting Creatures to work , by the Faculties of Nature and Grace given them , by the Preservation thereof without farther help , whether it be in things indifferent or morally good . There is a great difference between evil Acts , which have several separable parts , whereof the one might be good or indifferent , if it were not contaminated by the other , as commonly it is in the doing of an Act , and the directing of it to an End ; the Act may be good , directed to another End : As the giving of Alms to be seen of Men ; the doing of Justice to shun Importunity . The End also may be good , but the Act is bad directing to that End ; as those who killed the Apostles designed thereby to do God good Service . But there are other evil Acts which have no separable parts , as the hatred of God ; for that singular Act is inseparable from the Object . Hatred in general is but an abstract Notion , but the singular Act is the Hatred of God , where there is no separable individual parts ; as in the giving of Alms to be seen of Men : These Acts therefore are called intrinsically evil . God may excite these Acts where the Intention or Direction only is evil , God's Intention being quite different ; so he may excite the giving of Alms , intending thereby the relief of the Poor , but the directing of the Alms to be seen of Men , is a distinct separate Act. There is no ground inferring that God excites to that end , much less that he excites to Acts intrinsically evil , which no Intention can make good , and where there are not different Parts , or different Acts : Therefore God doth not foreknow Acts intrinsically evil , or the evil Intention of Acts that otherwise might be good or indifferent in his Decree to excite them , but only in his permissive Decree , not to hinder the free Creatures in acting them , wherein I am convinced by many pregnant Reasons . First , God's foreseeing such Acts in his purpose to excite the Creature to them , and his being an immediate and total Actor of them , appears to me inconsistent with his immaculate Purity , but thereby he behoved to be the Author of Sin. I know many good Men perceive not this Consequence , and are far from acknowledging it , and are forced to harsh Concessions to shun it ; as that God is the immediate Cause of the Act , but not of the Vitiosity of the Act , which is only Privative , and requires no Cause nor any Efficiency , but Deficiency , which importeth nothing as to evil Intention , or Acts intrinsically Evil , but only as to Acts that would be Good , if right directed ; and is well illustrated by riding of a Lame Horse , where the Rider is the cause of the Riding , but the Lameness of the Horse is the cause of the Halting ; but this cannot be applicable to an indivisible Act , whence Sin necessarily results , and so the whole Act or the Act of Intention is totally Evil : And thereby there cannot be one part attributed to God and another to the Creature , if God be not the immediate and total Actor , but that the Creature hath a different Act ; the forefight of that Act could not be by the Decree of God to act it , and so all free Acts could not be foreseen that way . The more Ingenuous are forced to recur to this Evasion , that God is under no Law , and so the same Act may be Sin in the Creature and no Sin in God ; but this overturns the Being of Acts morally Good or Evil , in congruity to the Nature of God , which are not so , because God willeth them to be or not to be , but he so willeth them , because they are absolutely and immutably Good , and not alone by the Will or Decree of God : God is above his positive Law , but he is neither above nor under his moral Law , but is a Law to himself , else God could make Vertue Vice , and Vice Vertue ; for whatever depends upon Acts of the Will , can be altered by another Act of the same Will : So God hath altered many of his positive Laws and Precepts , because they are only Good in that they are willed and commanded . Secondly , God hath expresly declared that he hath hindered many Acts of his Creatures , which must necessarily import that they would have been acted , if they had not been hindered ; for it is inconsistent to say that God decreed to be an Actor with the Creature , and yet decreed to hinder that same Act : Thus God declareth that he had hindered Abimelech to touch Sarah , whom he had taken on design to make her his Concubine , but God disabled him that he could neither meddle with her nor any other . Thirdly , There are many Sins of Omission , wherein the Sinner doth not resolve to omit , but by Carelesness and Inconsideration omits ; here there is no Act of the Creature : And if God hinder the Creature to consider , he must be sole Actor in these Sins ; and if not , there is no positive Act or Excitation in them , and so no Decree for such Acts ; and therefore they cannot be foreseen in that Decree , and yet they are certainly foreseen . Fourthly , If it were sufficient to clear the Divine Purity , that Sin is only a Privation , requiring no Efficiency but Deficiency , that could not but also vindicate the Creature , albeit a total Actor of the same Act. Fifthly , If God decree , without foresight of what the Creature , using its proper Power , would act , then he behoved to decree the torment of his Creatures , without consideration of their future Sins , voluntarily to be acted by them ; which is very inconsistent with his Justice , and forces the Authors of this Opinion to acknowledg , That God might eternally torment his innocent Creatures , and that it is greater Goodness to give them a miserable Being , than no Being at all ; which is neither consistent with his Justice nor his Goodness , and gives a most unlovely Representation of him . Sixthly , There is nothing more inculcated in Scripture than the Efficacy of Prayer , for it is said , That the fervent Prayer of the Righteous availeth much . But if God did determine all future things without Foresight and Consideration of the Prayers of his People , Prayer were of no value . but a meer Formality without any Efficacy : For to what purpose should any pray to an unchangeable God , who had already determined all things without consideration of Prayer ? I know no Evasion can be made , but that God hath determined not only the Matter but the Manner of what was to come to pass , and so determined many things to be after antecedent Prayer ; but then Prayer were a meer antecedent Formality , and no efficacious Mean availing much . But if God did determine many things upon the foresight and consideration of the earnest Prayer of his People , they might with as much Confidence pray as if he were undetermined when they prayed . I know there are many specious Reasons accustomed to be brought for God's being the immediate total Actor , in all the Acts of his Creatures ; which I consider as Objections . 1st . It is objected , If God decreed any thing upon Foresight , and Consideration of any thing in his Creatures , he were not altogether independent , but behoved to depend upon such Considerations , and be pedissequous to his Creatures : This Reason can conclude nothing against God's Foresight and Consideration of what he foresaw in the Creature , as given by himself , above their natural Strength ; for thereby he depended on nothing but on his own Supernatural Grace . It is true , that if God's Election were upon the foresight of the Creatures Faith , or good Works , by that common . Power all Men had by their Birth , they might glory in themselves , and the Election could not be said to be of Free Grace , and God might be thought pedissequous to the Creatures ; and therefore that Opinion of Papists and Arminians is justly rejected . But God cannot be said to be pedissequous to the Creatures he foresees would maliciously or obstinately and finally reject the offer of Grace , because he decrees to let them follow their own Ways , and in Justice to punish them whom he doth not follow but crosseth : And though God doth not decree to damn the Reprobate , without a meritorious Cause deserving Damnation ; it doth no way follow that he doth save and glorify the Elect upon foresight of a meritorious Cause in them . God's Independence cannot exclude the consideration of the Object of his Decree , as it must be considered in his Decree : He cannot decree to give Mercy , but to a Creature that is in some measure miserable : He cannot decree to relieve a Creature , unless he consider it as distress'd . He hath clearly declared , and consequently decreed , that he would never pardon the Sin against the Holy Ghost : Therefore he behoved to foresee who would commit that Sin , for he doth nothing in vain , and would never decree any thing relating to a Case that were never to exist ; he could not decree to elect any Creature , but upon Foresight and Consideration that he was to create that Creature , and that he was never to suffer it to have Hatred and Despight against him . In that Golden Chain , Whom he did foreknow , them he did predestinate to be conform to the Image of his Son ; and whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified : The first Link is Foreknowledg of the Object to be predestinated , which with congruity to the Divine Natural Perfections were predestinable , prior in order of Nature to Predestination : Yet in none of these is the Independence of God incroached on . Could a miserable or distressed Creature , be so impudent as to pretend that its Misery or Distress were the cause of God's Mercy or Relief , but only the Object or Occasion thereof , the true Cause being God's Mercy and Goodness ; and so God's Decree to inflict eternal Punishment upon his rational Creature , that he foresaw would hate him or be obstinate in Sin , is his own Justice and Purity . 2dly . It is said , In God we live , we move , and have our being . And therefore all the Motions of our Minds and Bodies , must be his Motions , acted by him ; which Inference is no better than this , in him we have our Being , therefore our Being is his Being : but the true meaning is cleared by those Things which are frequently said of Christ , That they are in him , and yet are the Creatures , importing no more but that they are by Virtue and Power derived from Christ ; and so we move in God , that is , by Virtue and Power derived from him . 3dly . It is objected , That if in the worst of Actions God were not Actor , he could not be the first and universal Cause ; but thence it will not follow , that the first and universal Cause must still be the immediate and total Cause , which is necessary to an universal Predetermination . 4thly . The main Reason against universal Predetermination , is to vindicate the Purity of God , which it doth not ; for whosoever permitteth Evil that he could hinder , is accessary thereto , and guilty thereof : And so God judgeth his Creatures , which will not conclude against God , because Creatures are not only subject to the moral and unchangeable Laws of God , but to his positive Laws ; neither are Creatures universally obliged to hinder all evil Acts that they were able to hinder : For God having set up Civil Authority , thereby obligeth Subjects to suffer the Legal Executions thereof , though unjust , albeit they have sufficient Strength to hinder the same . This Reason hath been the chief Inducement of the Error of those , who , to maintain the Purity of God , incroach upon his Power and Wisdom , holding that the Will of a free Creature is essentially undeterminable by any other than by it self ; and therefore God can do no more but perswade and bring Motives into the Mind , and so is blameless , having done all he could do to hinder Sin. For certainly God could have been so powerful a Perswader , as to make Prophets and Preachers go to all Nations , which he hath not done ; and this Ground encroacheth on God's Omnipotence , that he cannot effectually over-rule his Free Creatures , and encroacheth on his Wisdom , who having no need of any Creature , created such which he could not govern , but behoved only to supplicate and perswade . The 5th Reason assign'd for universal Predetermination , is brought from the accurate arguing of that Case , by the Apostle Paul , in the 9th of the Romans , where it is said of Esau and Jacob , That the Children being not yet born , neither having done any good or evil , that the Purpose ( or Decree ) of God according to Election might stand , not of Works , but of him that calleth : Jacob have I loved , but Esau have I hated . Against which he brings this Objection , Is there Vnrighteousness with God ? To which he answers with a strong Denial , God forbid . For be saith to Moses , I will have Mercy on whom I will have Mercy : And thence concludeth , That it is not of him that runneth , or of him that willeth , but of God that sheweth Mercy . Whence he doth conclude , Therefore hath he Mercy on whom he will have Mercy , and whom he will he hardeneth . Against which Conclusion he brings a new Objection thus , Thou wilt say then unto me , Why doth he yet find fault ? For who hath resisted his Will ? To which he answereth thus , Nay , but , O Man , Who art thou that replies against God ? Shall the thing formed say to him that formed it , Why hast thou made me thus ? Hath not the Potter Power over the Clay , of the same Lump , to make one Vessel unto Honour , and another unto Dishonour ? Thence the Authors of universal Predetermination , or Excitation of God to the worst Acts , think they have unanswerable Grounds to infer , That God is not only the Permitter , but the Actor of Hardening , as well as of Mercy : Yea , that he hath no more Consideration of what the Creatures were to act in Reprobation and Damnation , than in Election and Glorification ; but that of the same Lump or Mass of Mankind , he doth as indifferently make the Vessels of Dishonour , that is , the Reprobate , as the Vessels of Honour , that is , the Elect. But the Context sufficiently cleareth the Mistakes of these Inferences ; for it inferreth nothing as to Reprobation , that the Children being not yet born , had done nothing of Good or Evil ; the Inference is only that Election might not be of foreseen Works . But where it is said , that God loved Jacob , and hated Esau , tho they had yet done nothing , it doth not infer , That as there is no foreseen Merit , or cause of Love of the Elect , fo that God hates the Damned without a meritorious Cause deserving his Hatred ; there is no Consequence from the Freedom of God's Election and Love , which are Acts of Bounty , to infer the Freedom of his Hatred and Reprobation , which are Acts of Justice ; for Bounty and Mercy are absolutely free , but so is not Justice . But the main Mistake is , that the Vessels of Dishonour are supposed to be the Reprobate , and the Vessels of Honour the Elect : As if God as indifferently reprobates and elects , as the Potter doth of the same Lump , make one Vessel to Honour , and another to Dishonour : Whereas it is demonstrably clear by the Context , that by the Vessels of Dishonour are meant the hardened obstinate Sinners , and by the Vessels of Honour the Elect , whose Heart God softneth , which appeareth clearly : First , From the words preceding , Why doth he yet find fault ? For who hath resisted his Will ? that is , no Man can resist his Will if he please to soften him : And therefore why doth God complain that so many are hardened ? The meaning cannot be , Why doth God find fault that so many are reprobated ? For God cannot complain of his own Act of Reprobation , which is an Act of his Justice : Yea , tho it were an Act of his Soveraignty only , it is still his own Act ; but he complaineth of their hardening , and therefore it cannot be by his Act , but by his Permission ; which is yet more clear by the words following , God willing to shew his Wrath , and to make his Power known , endured with much Long-suffering the Vessels of Wrath fitted to Destruction , and that he might make known the Riches of his Glory on the Vessels of Mercy , which he had before prepared unto Glory . Where I do remark , That God ascribeth unto himself the preparing the Vessels of Mercy unto Glory , but that he did not prepare the Vessels of Wrath for Destruction , but with much long-suffering Patience endured them ; which is a clear Evidence , that he did only permit them to harden their Hearts , and was no way active in it : So then the Vessels of Honour are far better said to be the regenerate and softned , and the Vessels of Dishonour to be those who have hardened their own Hearts . So it is as free for God to have Mercy and soften whom he will , and to endure and permit others to harden themselves , as it is to the Potter , of one Lump to make one Vessel to Honour , and another to Dishonour . The 6th Reason brought for universal Predetermination is , That seeing Freedom is by both Parties acknowledged to be a Power to do , or not to do all things requisite for doing , being in readiness ; therefore if God did not determine that Freedom in all Cases , it were impossible for him to know how the Creature would determine it self . All the Strength of this Reason is , That we must deny God's universal Knowledg , unless we can show how he knoweth , wherein there is no shadow of Consequence ; for many things certainly we know that they are , and yet it is as certain , that we know not how they are . Shall we therefore , because God hath said , Who can search the Almighty to Perfection ? ( that is , none can so search him ) conclude that he cannot so search himself ? Yet tho I be far from the Presumption to give a full account , how God doth foreknow the Actings of all his Creatures , I shall endeavour to clear my self therein , so far as my Reach goeth , by applying what general Thoughts I have formerly shown , more particularly . First then ; I do perceive that of the Actings of Creatures , some only may be , others must be , and a third sort shall be , which is more than may be , and less than must be . These three kinds are evidently distinct and different ; and seeing God is Omniscient , he must not only know what may be , and what must be , but what shall be , tho not necessarily , and all the three with equal Clearness and Certainty : For there is a great difference between Necessity and Certainty ; it is true , where-ever there is Certainty , there is a necessity of Consequence , that is , that that Knowledg is infallible , but not a necessity of Causality ; that the Cause of that thing certainly known , must act necessarily , and not freely . God knows all his own future free Acts certainly , and yet he knows many of them to be by the Freedom of Indifference , and not to flow from Necessity , that he must have so acted . The Acts of Creatures that only may be , are known to God by the Faculties and Capacities he hath given to his several Creatures ; many Acts whereof might be , and yet never come to exist . As to this Point of God's Knowledg there can be no doubt . Secondly ; The Acts of Creatures which must be , are , first , the Acts of inscient Matter , which cannot alter its own Actings , because it cannot perceive , or know , when and where to alter ; and therefore all these Alterations are from extrinsick Force , either from other inscient Matter , or from the Force of free Actors . So all the Actings and Alterations of inanimate Bodies in the Universe , tho they seem to us contingent and accidental , yet are all necessary , and so may be known by God , not only as certain , but as necessary , except in so far as they are altered by free Actors , which come to be considered among free Acts. Thirdly ; The Acts of Brutes , tho they determine themselves by the Perception of Objects , yet they do it not freely , nor can they act variously , all the Circumstances being the same ; and therefore their Acts are also necessary , supposing the Objects which they perceive : So that seeing God knows the Objects perceived , he must know what Acts will thereupon follow . Fourthly ; There are Acts of free Creatures , which are not free , but do proceed as the Instincts of Brutes , that upon Perception of their proper Objects , they will certainly follow : Such is the Desire of Well-being or Happiness , which Rational Creatures thinking upon it , can neither counteract , nor suspend . These may be known in their Causes no less than the Actings of Brutes ; and as God hath freely given these useful Propensions , he can give the like , either as to a singular Act , or as to a whole kind of Acts. Fifthly ; The only Difficulty remains as to God's Knowledg , or Fore-knowledg of the free Acts of the free Creatures . As to which I perceive , that I ( and it 's like many others ) have been much mistaken in apprehending the way of the acting of free Creatures , supposing that their Appetites and Aversions were altogether free as to most Objects , and were directly in their own Power ; and that Pleasure was a kind of Appetite , and Grief , of Aversion , which were in our Power as other Appetites : But upon more accurate Consideration , I find that Pleasure and Pain , or Grief , are neither Acts of our Understanding , nor of our Will , or Appetite , but of a different Faculty given us by God , not by necessary Connection with , or Consequence from Human Nature , but freely at his Option . There may be a general Pain or Grief from the tearing of the tender Parts of the Organs of Sense , and a common Pleasure from the easy Access of Objects to these Senses . But tho all Animals have five Senses , these could not make the Diversity of the Pleasures and Pains they find , arising from the Perception of Objects : One kind of Animals have Pleasure from the Perception of one Object , and another kind of Animals have Grief from the Perception of the same , tho both have the same Senses , and Complexion ; that such Objects give such variety of Tastes and Smells to the same Senses of different Animals ; that Men have so great Pleasure of the Proportion of Shapes and Colours in Beauty , and yet Brutes of the perfectest Sense have not the same ; that the Touch of such Objects to such Organs excites so excessive Pleasure , or so much Grief ; that the Concourse of such Sounds in Harmony should give so great Pleasure , and others in Discord so much Displeasure ; whereof most Brutes , which have more perceiving Ears , are uncapable ; bring me to conclude , That Pleasure and Pain in most things are by particular Faculties freely given of God , that thereby he may rule his Creatures . I perceive also , that Pleasure and Pain can be no Acts of Understanding ; and tho the Understanding hath reflexive Acts upon it self , or its own Acts , yet it never reflects upon Pleasure as its own Act , but as the Act of that Object that excites it ; and upon Grief , as the Act of the Object that grieves , it does not think that it grieves it self . Pleasure and Grief are not Acts of the Will or Appetite , but are the Objects and Motives thereof ; and therefore Joy and Grief are not directly in our Power , that we can have them by willing them : Accurate Advertence will show , that e're we can excite them , we must bring into thought their proper Objects most powerfully by Application to our Senses , and more faintly , by bringing them into our Imagination or Memory ; and no further than these Objects are proper to raise Joy or Grief . If we could take Pleasure by willing or desiring it , it were as easy to will the greatest as the least Pleasure , and none but Fools would ever want it ; but we can as easily make Light in the Darkness by willing it , as we can take Pleasure by willing it ; the Will hath no reflexive Acts , and therefore the Object of the Will cannot be the Act of it . Our Freedom by which we differ from Beasts , consists mainly in that we can divert our Thoughts from thinking upon the Objects of Grief , or Pleasure , by applying them to other Objects exciting the contrary , which may either abate or extinguish the former : if we cannot remove the Objects of sensible Grief or Pain , yet by thinking upon other pleasing Objects , we may be insensible of the Pain , yea have Joy in it ; as in an extatick Pleasure of the Mind , the greatest Pain of the Sense is not felt . A Woman in Child-birth hath Pleasure in the Continuance of her Pain , and Grief in the ceasing of it . The Pain of cutting off a Member , is overcome by the Pleasure of preserving Life . The Pleasure of obeying God may abate or overcome the greatest Pain sustained for him , which hath made Martyrs sing in the midst of the Flames which were consuming their Bodies : Yea , of the far greater Sufferings of Christ it is said , that for the Joy set before him , he suffered the Cross , despising the Shame . I do also perceive that the greatest Extent of my Freedom is , That I can do what I please , and that I can choose or will nothing but that wherein I find some Pleasure : and therefore in Cases of Deliberation , where I can find no Pleasure on the one part more than on the other , I do suspend my Choice , and oft-times I can make no Choice , but the Deliberation ceaseth without any positive suspending Act of the Will. I find Grief in dubious Cases , that I cannot perceive a preferable Pleasure , and would be glad that the Opinion of any would cast the Ballance of Indifferency , and do oft cast it my self upon very inconsiderable , or fancied Preference . All which evidences , that I am not so much Master of my Actions as I imagined . Seeing then God knoweth certainly what is pleasant or displeasant to every free Creature , and where the Prevalence is , and knoweth all the Objects that make Impressions , and especially knoweth his own Purpose to give occasional Inclinations , and to bring former Objects to Remembrance , and others into the Mind ; and that he can and doth make Impressions without Objects , the same which could be by them ; there ariseth to me a great Light , how he knoweth the free Actings of his Rational Creatures , and how he moves them , and rules them , without Violation of the Faculties he gave them : And I see no necessity that he should give an Excitation to all the Acts of his Creatures , much less , that he should excite them to the worst Acts , or be immediate total Actor therein , to the effect that he may certainly know them ; yet hath he still a Decree about all that shall come to pass , either operative or permissive : So it is said , That by the determinate Counsel of God Christ suffered by wicked Hands . There is far less Difficulty about God's Knowledg , or Fore-sight of the contemplative Thoughts of Creatures , which have always a Connection by which they can trace them back , unless a new extrinsick Impression occur , the Thoughts thence arising having the like Dependence . Some learned Men , to extricate the Difficulties of this matter , endeavour to cut the Knot they cannot loose , by saying , all things were eternally present to God : whioh can neither be true , that things future were present , where by they behoved at once to be existent , and not existent ; nor tho it were true , doth it ease the Difficulty , for God knoweth not things by their Impressions , as Creatures do ; and therefore it is as difficult to know how he knoweth the present as the future Acts of Creatures . Others dony a Predetermination , or Premotion in evil Acts , but acknowledg a simultaneous or consequent Concourse therein , whereby God is the immediate and total Actor , as well as the Creature , which doth no whit more vindicate the Purity of God than the Opinion of the Predeterminants , but supposeth and acknowledgeth God's Fore-knowledg of the Inclination and Choice of the Creature , and therefore doth concur therewith ; nor can it vindicate his Purity , as if he who knows the wicked Resolution of any Creature , should think he could warrantably concur and promote it . My Omniscient God! I adore thy immaculate Purity and infinite Wisdom , whereby thou hast so ordered thy Dispensations , and the Actings of thy Creatures , that their Liberty is preserved , tho thou certainly knowest what freely they will do , without exciting them to that which is morally evil ; whereby thou art free of all Accession to their Sin , and hast bounded their Appetites , that they can will nothing but under the apprehension of some Good wherein they have Pleasure ; and that thou hast freely given special Pleasures and Griefs arising from the Perception of several Objects , whereby as from Eternity , thou didst clearly foreknow all the Circumstances they were to be in : So what Pleasure or Grief would thence arise , or be prevalent , and what Appetite or Aversion would thence , and from thy own special Influence follow ; and that thou hast given to thy Creatures not only Propensions working necessarily , and Powers sufficient to work that which they do not , but also Inclinations efficacious , which shall ever work what thou hast purposed ; yet not of necessity , but freely , and thereby be capable of Praise and Reward . And I bless thee , that thou hast helped me to see the Consistency and Congruity of the Freedom of Creatures with thy Prescience , and Providence ruling all their Inclinations and Actions . To conclude this intricate but important Controversy , Whether God knows all things in his Decree , to excite his Creatures in all their Actions , good , bad and indifferent : Or , that he foreseeth in his Decrees partly operative , partly permissive , foreseeing what Creatures would do of their proper Inclinations , and allowing them so to do , where their acting would be congruous to his total Decrees , and exhorting or disswading them from ill or incongruous Acts , by bringing into their Minds effectual Motives , or diverting their Minds , by turning their Thoughts to other Objects , or enduing them with supernatural Inclinations for one or more Acts , and increasing the same to be effectual ; by which all Acts , morally good or indifferent , might be brought to pass , and where he decreed to permit Acts morally evil , neither to exhort , incite , or bring Thoughts into Mind conducing thereto , but leaving Creatures to their own Capacities and Inclinations therein , as he knoweth Pleasure or Aversion would prevail . I shall pursue my Thoughts no further thereon at this time ; but thus far , that to me it appears evident , that tho Difficulties might occur on both sides that human Frailty could not fully extricate , it is more safe to stand on that side where the Purity , Justice and Loveliness of God is most refulgent , than where any of his natural Perfections is less evident ; for we are much more obliged to know his moral , than his natural Perfections . Having solved the Difficulty appearing to arise from the 9th of the Romans , I found no necessity to enlarge upon other places of Scripture , which seem to import God's operative Influence in very wicked Actions , and his Decree or Intention to effect the same ; such as his Commission to Isaiah to exhort the People of Israel to Repentance and Obedience , and yet showing him that they would not obey , and ordering him to make their Ears dull that they might not hear , and their Hearts hard that they might not understand , and be saved , which doth not infer God's Co-operation in Sin , as a Punishment of preceding Sin ; as if God had been active in hardening their Hearts , because they refused to hearken to the Prophet's former Exhortations , which could neither consist with the Purity or Prudence of God. His Purity did not admit such Co-operation , nor could his Prudence allow the same ; seeing their rejecting his Offers and Exhortations , was matter enough for his Justice ; so that it was in vain to add farther Fewel to that Fire : But the true meaning of the Place is , that here , as in many other places , God speaks not of the desired End of his Divine Dispensations , but of the Event or Issue thereof , which he did fore-see , and decreed to permit , but did neither desire nor approve that Event . So Christ saith , that he came not into the World to bring Peace , but a Sword , and to raise Hatred amongst the nearest Relations , as being the foreseen Event , but not the desired or approved End of his Coming , which is clear from the Annunciation of his Birth by the Angels , Glory to God in the highest , Peace on Earth , and good Will towards Men , which was the proper and designed End of his Coming ; and therefore his bringing a Sword and Hatred , could only be the Issue or eventual End of his Coming . MEDITATION V. Upon the Will and Pleasure of God. THE next Divine Perfection to the Understanding and Knowledg of God , is His Will : Concerning which , I perceive , that there are no less Mistakes than concerning his Knowledg ; some making no difference between God's Power and his Will ; as if there were nothing possible to exist which he doth not will to exist , which in sensu composito is true ; that is , it is impossible any thing could exist , unless God willed it to exist , which would serve only to amuse and amaze ordinary Capacities ; as if God's Power were exhausted and terminate , so that he could do no more than what he did decree to come to pass , tho he would : but certainly , tho it be impossible that any thing should come to pass but according to the Will of God effecting or permitting ; yet it is not impossible that God could have willed otherwise than he hath willed , else he were in nothing free by the Freedom of Indifferency ; so that he could not have made the World sooner or later than he hath done , neither more nor fewer Kinds , nor Individuals of the Creatures ; which falls in with that old abominable Opinion , That the World was brought forth by Emanation from God , and so was eternal . Of which Opinion they come little short , who hold , that it is impossible to annihilate any part of Matter , for there would still remain the Dimensions of a Body , which are inseparable from a Body ; and therefore Matter must be infinite in Extension , and must either be self-existent and uncreated , or must proceed from God , not freely , but by necessary Emanation , as Light is supposed to do from the Sun : So that God hath done , or can do nothing concerning Matter , but to set Parts of it in Motion , whereby they must have different Figures , all which I do abhor . It is beyond doubt , That God's Will to have a present Effect , cannot possibly want that Effect , as saith Isaiah ; The Lord of Hosts hath purposed , and who shall disannul it ? and his Hand is stretched out , and who shall turn it back ? Where God's Purpose is distinguished from the stretching out of his Hand or Power , that is , his Intention of a thing to come is distinct from acting at the time of its Existence , as is clear by the Apostle Paul , affirming , That he works all Things after the Counsel of his own Will. It is also certain , That it is an incommunicable Perfection of God , that his Will is ever effectual . No Creature can produce any Effect by willing it to be , but there must be an Executive Power distinct from the Will ; as if a Creature will for bear to think upon any particular Object , the Execution is by the Understanding's possessing it self with another Object , hindering the Thoughts of the former . If a Creature resolve to move , it cannot thereby move unless it have a distinct Locomotive Power : For God will not give that his Glory to another , that his Will cannot possibly be ineffectual as it is willed . Schoolmen , to extricate the Difficulties concerning God's Will , have made several Distinctions of it , in a decreeing Will , a promising Will , a permissive Will , a commanding or prohibiting Will , an approving and accepting Will , and that which is called voluntas signi & voluntas beneplaciti : This last hath been , and is very apt to be much abused ; as if God by Signs did express a Will which he did not please should take Effect , which is inconsistent with his Veracity and Sincerity ; and tho it may receive a safe Interpretation , by straining the words , it ought not to be used . The safe meaning can only be , that that which may innocently be presumed to be the Will of God , isnot always truly his Will : As when God commanded Abraham to sacrifice his Son Isaac , Abraham did sincerely intend to do it , as innocently conceiving it to be the Will of God , consistent with his Promise , That in Isaac should all Nations be blessed , knowing that God could , and believing that he would restore sacrificed Isaac to Life again ; in which Belief he did not sin , tho he erred by an innocent Mistake , supposing that to be sure which was not : for when he lifted up his Hand with the Knife to give the deadly Blow , he had little ground to doubt of the Effect , and consequently of the Will of God ; yet by God's stopping him even in that Posture , he knew he was mistaken of the Will of God. But from such rare Cases it is not safe to conclude upon the Will of God , as did Jonah upon the Command given him to preach to Nineveh , that within forty days it would be destroyed ; which being a Threatning designed for Repentance , and not for a meer Prediction , had both by Reason and Revelation implied the Mercy of God upon Repentance , though it was not Repentance unto Life , nor universal ; and which if it had been expressed , Jonah would have had no pretence for his Anger , that the repenting Ninevites were not destroyed . This Distinction of the Will of God is also extended by some to his commanding or forbidding Will , because his Will is not always that that which he commands should take effect , which is more incongruous to the Sincerity of God than the former ; as if it were not always pleasing and acceptable unto God that his Will should be obeyed , even then when he permitteth it to be disobeyed , because by his Wisdom he saw it congruous to his own Nature , and for his Glory , to create his Rational Creatures with Reason and free Choice , that they should not act by meer Instinct as Brutes , but be governed by Rewards and Punishments ; which necessarily importeth that sometimes they should be permitted to make wrong use of that Freedom , being always over-ruled for his Glory : Yet without doubt , that in which they miscarry is unacceptable to God , and justly punishable by him ; and so he cannot exert an Act of his Will to effect what he abhorreth and punisheth ; but he exerteth only a permissive Act , which terminates in himself , and hath no outward Operation , but is immanent , and not transient ; by which he willeth to forbear the exerting of his Will to hinder these Acts , in so far as Evil doth necessarily thence result , whether it be in the Essence of the Act , or in the evil Intention of that which otherwise might be good ; so that his Command doth not import his Will to operate or effect these things presently , or his Intention so to do for the future , but his Pleasure in what he commands , which is evident by what Paul saith . For this is good and acceptable in the sight of God our Saviour , who will have all Men to be saved , and to come to the knowledg of the Truth : where his Will is exprest to be his Acceptance and his Pleasure ; but Pleasure is not properly an Act of the Will. That Pleasure is no Act of the Will ( albeit it be very little adverted , but on the contrary , Pleasure is reckoned among the Appetites or Affections . ) Upon accurate Consideration it will easily appear , that Pleasure is neither an Act of the Understanding nor of the Will , but of a Power distinct from both ; for it is a chief Object both of the Understanding and of the Will. I do by my Understanding perceive Pleasure when I have it , and I know when I have it not , albeit I have no Grief or Pain for want of it , but am in a middle indifferent State , without either Pleasure , Pain or Grief . And tho this Act of the Understanding may in some sense be said to be a reflexive Act , as when I advert , and think that I have a Faculty of Understanding , or an Act of that Faculty , yet I do more reflect upon my Understanding by perceiving Pleasure , than by thinking upon my Will , or my Locomotive Power : if then the Perception of Pleasure be not a reflex Act of the Understanding upon its own Act , but by a direct Act perceiving another thing than its own Act , it can only be the Object of Understanding , and so cannot be the Act of it . Pleasure can less be an Act of the Will , because it is the chief Object of the Will ; for we have both Appetite and Desire to have Pleasure when we have it not , and to have it continued when we have it : and therefore being the Object of the Will , it cannot be the Act thereof ; for the Will doth less reflect upon it self or its own Acts , than the Understanding . If Pleasure were an Act of the Will , it behoved to be in our Power by a sole Act of the Will , for Pleasure is no such Perfection as the Will of a natural Man cannot reach : If then by willing Pleasure without other Assistance we could have Pleasure , who would be so stupid as to want it at any time ? But I do evidently perceive , that I can no more bring forth Pleasure by willing it , than I can bring forth Light in Darkness by willing it to be ; but Pleasure results from the Perception of the pleasing Object by a kind of necessary Emanation , which I cannot directly hinder , but by diverting my Mind from that Object , and applying it to another that can impede the Thoughts of the former . I perceive my self to be in the like condition as to Grief or Pain , which is a kind of Grief which I can neither make nor mar by willing it , without applying my Mind to another Object , diverting it from that Object that was the cause of Grief , and applying it to another Object strong enough to exclude the former , and which can excite an opposite Passion , as Admiration , which will sometimes wholly take away the most violent Grief or Pain , or Pleasure in , or desire of another Object : And there are but few so Masculine Minds , as can by this indirect way take away great Pain or Sorrow , tho many may allay or lessen it . Therefore Pleasure and Sorrow are not Acts of the Will or Affections , nor are to be numbred among Affections , but are common Results arising from them , and from other Objects , and are the Means of Reward and Punishment , Happiness and Misery , without which Creatures could be capable of neither . I may thus safely reason by Inspection in my own Mind , and from the specifick Equality of other Men , conclude the like of them : But I ought with much more tenderness and trembling to make Inferences of the Will of God , and yet I know no other Mean to apprehend God's Will , but by his own revealing it , or by resemblance of Man's Will , whom he hath declared to be made after his own Image , removing all Imperfection in the Will of Man. So then I conceive God's Pleasure neither to be an Act of his Understanding , nor of his Will , but a distinct Act resulting from his Knowledg of himself in his Divine Perfections , Decrees and Dispensations , and in the Effects of them : And seeing this Knowledg is unchangeable , so must his Pleasure be , and so must his Will be of the continuance of that Pleasure , as it results from the natural or moral Perfection of his Creatures , in which his Pleasure differs from the Pleasure of Creatures , who cannot necessarily have the Objects of Pleasure . His Pleasure also is infinite , and can be no greater , nor no less , intensively , tho it may be extensively ; for he delights not only in the Idea of his Creatures when they exist not , but he does also delight in the Works of his Hands when they do exist , yet doth no more fully delight , nor is more happy when they do exist , than before . The infinite Perfections of God , and the infinite Pleasure thence resulting , admit of no Grief ; in which also his Pleasure differs from the Pleasure of Creatures : and we can no otherwise understand Expressions ascribing Grief to God , than as we understand those which ascribe to him a Face , a Heart , Eyes or Hands , that is , by Resemblance or Similitude . Yet it is truly and properly said , that God taketh no Pleasure in the Evil of Sin , and yet he hath no Grief arising thence , but Displeasure ; and it is the Divine Prerogative , that he doth take Pleasure in good Things when they are , but hath no Grief or abatement of his Pleasure when they are not ; whereof great Souls have some shadow of Resemblance , they can take Pleasure in all things so far as is congruous to their Principles , inbred or infused , and yet have no Grief for wanting of them : and therefore have more noble Minds than the Stoicks , who do endeavour to eradicate all Pleasures , that they might not be grieved by the wanting of them , which is only fit for weaker Minds who find in themselves that Effect . I have great aversion from the Thoughts that any Will of God should be ineffectual , which I cannot see consistent with his Infinite Perfections ; and therefore I do not apprehend that his Commands , Prohibitions , Institutions or Laws , are Acts of his Will , but of his Pleasure or Acceptance , which is his Pleasure in those things that are offered to him , which he doth not reject : Otherwise they could not be without effecting the thing commanded or ordain'd , but being Acts of his Plasure , they do oblige the Creature to be obsequious , and by the annexed Penalties and Rewards according to his Pleasure they become Divine Laws , and they are the Ground of his rewarding and punishing Justice , whereby his Will may be exercised about them to apply Rewards , Punishments or Remission , which are ever effectual . Tho the Will of Creatures is not productive of Natural Effects , yet it is productive of Moral Effects , not only by Promises , whence there arises a Right or Power of Exaction , but in Dominion and Property , which by the Law of Nature is transmitted by the Will alone , but the Will of God must have the intendéd Effect ; and therefore it is not God's Will , but his Pleasure that is implied in his Commands and Laws ; so that there is never a Discrepancy between what is expressed and what is meant . These Thoughts are very sutable to those two eminent places in Scripture . For I have no Pleasure in the Death of him that dieth , saith the Lord. And again , As I live , saith the Lord , I have no Pleasure in the Death of the wicked , but that the wicked turn from his way , and live . Turn ye , turn ye from your evil Ways ; for why will ye die , O House of Israel ? Here is a Command to turn expresly attributed to God's Pleasure , not to his operant Will , which could not have failed in the Effect to make them to turn ; but their turning and their living were both pleasing , and their not turning and dying were also both displeasing unto God. There can be no doubt concerning their turning or not turning , but it may be more doubtful , how God should have no Pleasure in the Death of the Wicked , or that it should not be by his Will , seeing it is the Execution of his Justice ; and I am satisfied that it is his Will , as it is an Act of Justice , but not simply and in it self . There is no Difficulty that a just Judg may at once , not only have Pleasure in , but may will the Death of a Malefactor , but would be very far from taking Pleasure in , or willing his Death , if it were not by a necessary Act of Justice ; but on the contrary , would have Pleasure in the continuance of his Life : tho it be said , God will have all Men to be saved , the former Texts clear it to be only God's approbative Will or Pleasure . I am convinced , that it must be a dangerous Error to conceive , that God willeth the Death of his Rational Creatures , as being in the order of Nature prior to the permission of Sin , or that he hath Pleasure in it without consideration of Sin , in the order of Nature antecedent ; which I can conceive no way reconcilable with these Texts : For if it should be said , that God hath Pleasure in the Misery of a Creature , as an Act of his Soveraignty or Freedom ; if any can please themselves , in that there is no Contradiction they cannot reconcile , yet that were no way consistent with the Sincerity , Bounty or Goodness of God , and far from representing him as infinitely amiable . I think it far from giving Satisfaction , or from making a difficult Objection from that Metaphysical Maxim , That which is last in Execution , is first in Intention : which is very improper to be applied to God , whose Intentions are all together , and hath its Exceptions even as to Creatures . For a Law-giver doth not first intend the Death of his Subjects by a Capital Law , neither at all intend their Death simply , nor can he so take Pleasure in it , if he be not a Tyrant , and yet is pleased in the Execution after the Capital Crime deserving it . But the blessed and benign God doth never intend the Misery of his Creature abstractly and simply ; for his last End is his own Glory , whereunto the Misery of the Creature is no Mean , but his Act of Justice upon the sinning Creature ; neither is Sin willed or intended by God , who exerciseth no other Act in it , but Permission , which is immanent , having no positive extrinsick Effect but Restraint , and over-ruling of it , and upon the occasion of it , doing holy Acts for his Glory ; so that all the Joints of that Objection are enervated . There is another eminent Difference between the Will of God and our Will ; we do oft-times wish that which is impossible , as that that which is past were recalled , or that we might enjoy all sinful Pleasures , and also the Favour of God and Blessedness . There is properly no Wish to be attributed to God ; for tho sometimes he doth express himself as wishing or wondering , that is only to speak to Children in their own Language , signifying what is pleasing or displeasing to him . It is our Imperfection , that because our narrow Minds cannot comprehend many things at once , we form abstract Notions of things , having all the Attributes in which many Individuals do agree , and having none in which they do differ : And as these Notions are in our Understanding , so are there general Desires in our Will , which cannot agree to the Omniscient God , and yet he oft-times speaks to us in our own Language , as if he made use of such Notions or general Desires , whereas he conceives or wills only Individuals . We do also frequently exert conditional Acts of Will , or those Acts which School-men call Velleities , whereby we do not absolutely will , but only in such contingent and uncertain Cases ; for if these Cases were certain , and to us certainly known , it were no more a conditional Will , but an absolute , not to take a present Effect , but when that Case occurred . This Imperfection must also be removed from the Will of God , to whom no Case can be uncertain , and yet he oft speaks to our Capacity in Expressions conditionally conceived ; and therefore these appearing Conditions are truly Terms , tho they may be as Conditions to us , to whom they are uncertain . I pity those who make so evil use of God's Condescendence to speak after the manner of Men , as to represent God as wishing a thing past had not been , or having general or conditional Acts of his Will or Decree , which yet the Authority of Men and Prepossession make many to cleave unto . The Decrees of God are commonly attributed to his Will ; I shall endeavour to extricate my Thoughts concerning these , as may most agree with the Infinite Perfection of God , when I shall meditate upon God's Dominion exercised in the Election and Salvation of some of his Creatures , and his just Rejection and Punishment of others . MEDITATION VI. Upon the Power of God. OMniscience , Choice and Intention would come far short of the glorious Idea or Image of God : He must also be a powerful , yea an All-powerful , Almighty , or Omnipotent Spirit , whereby he hath Strength and Ability to bring every thing to pass that is possible ; therefore it is said God hath spoken once , twice have I heard this , That Power belongeth unto God. The Reduplication imports a strong Asseveration , and of God alone it may be said , that Power belongeth unto Him ; the Creatures have it only by Gift , and in measure : and tho it be their own as to other Creatures , not as to God ; for as to Him it is but as the Peculium of Servants , which their Master can take from them at all times without Wrong . Power is the Principle of Action or Operation , as these are distinguished from Thought and Intention ; which tho they be Acts of the Understanding and Will , yet they have no transient Operation , of which Power is the Principle . These Operations may be in the same Subject , but not in the same Faculty ; the Understanding operates on the Will , and the Will on the Understanding of the same Person , and both Understanding and Will , Pleasure and Grief , are Acts that have their own Activities , that may be called Powers , but for distinction are better called Faculties ; but Powers strictly taken as distinct from these Powers , may be either necessary , which can never be out of act , or free , which can exist when they operate not ; and it may either be immanent in the same Subject , or transient , terminate on another Subject ; and may be either natural , that is in the Nature received by Creation of its Subject , or adventitious , as an Habit acquired or infused ; and in some cases it is absolute , in others it is limited , that is , doth not fully exercise it self , by resistance of another Power , or by the free choice of the Person that hath it ; such is a moral Power , which will operate no further than is congruous to the Operant's other Perfections or Pleasure . The most perfect Power is that which can work all that it can will , but doth work no more than which it doth will ; and this only is the Omnipotent Power of God , it doth not only extend to what he actually willeth , but what he could will ; and therefore the Power of God doth far exceed that which he actually willeth or intendeth , that is , his absolute Power which hath no Bounds : for tho he limits the Acts of his Power by all his Moral Perfections , and by his liberty of Indifferency , yet the Power it self is ever the same , abstract from Good or Evil ; he doth not abstain from doing Evil for want of Power or Might to do it , but because it is unworthy of , and unbecoming his glorious Nature : and tho his Power could counteract it self , his Wisdom would not admit it ; yet the Exercise of his Power is as certainly regulate by his Holiness as if he had no Power to do otherwise : And therefore when it is said , that it is impossible for God to lie , the meaning is , that it is not simply , but eventually impossible , that is , it is as certain he will not do it , as if he could not do it . God's Power is to be considered as it is in the Faculty , or in Act ; in Act it is exerted by his Will to have present Effect , as in the Faculty it is exerted in his Purpose or Intention of that which is to be , and the Complex of all these is his Omnipotence . For thou hast created all things , and by thy Will they are and were created , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better term'd Will than Pleasure . The Perfection of God's Power imports that it must be inexhaustible , or then it behoved to cease and fail , which holds both as to Quantity and Quality . If God should create a Body so great that he could add nothing to it , then his extensive Power were exhausted , and would cease , so that he had no extensive Power : Or if God gave an infinite Strength , Pressure or Motion , his Power of giving that Strength were exhausted , and should cease : Therefore God cannot do all that he can do , that is , he cannot actually do all that is in his absolute Power , because he cannot will it , thereby to terminate his own Perfection , whereby his Power is regulated by his Wisdom . I know the Notions of the School-men endeavouring to clear the Power of God , have much obscured it , supposing real Beings eternal and necessary , and imputing to their Nature the Cause of Impossibility , by reason of their Incapacity ; they are not satisfied that these Entities be but entia rationis , the Fiction of Man's Brain by Resemblance , being as when Darkness is apprehended as a colour like to Blackness , but they will have them real Entities ; and their Imagination which hath a kind of Omnipotence in these Notions , proceedeth to make a whole Frame and Scheme of their own coining , giving to a multitude of such Entities their different Attributes , and thence deducing innumerable Conclusions , all which must be eternal Verities . So that God by Creation gives only the Existence of Things , whose Essence was eternal , and so are the Essences of all things that are not inconsistent , tho they were never to have Existence : And of late some have asserted , that the real Existence of Matter , and all its Properties are eternal . For supposing this World had never been , or were destroyed , yet it 's impossible to conceive but there behoved to be Longitude , Latitude and Profundity , which are inseparable from a Body . All these are but the Births of Man's Brain , inconsistent with the Infinite Perfections of God , incroaching upon his Power , his Freedom , his Wisdom . On his Power , that he could not annihilate any thing beside himself ; on his Freedom , and the dependence of all things upon him : For if these eternal Entities were freely from God , he could have forborn to create them ; if not , then they behoved to flow from him by Emanation , and so their Being did not depend upon him ; if they were freely from God , yet they were not by Creation , for that gives Existence , and they have found no Term to express how they were from God , but the Wisdom of God is exerted according to his Decrees of Creation and Providence . It is sufficiently clear , that Possibility is only an extrinsick Denomination from the Power of God , having no extrinsick real Object , more than the Imagination can give to its Object ; or that the sight of an Object can operate something real in it . As to the eternal Verities that are not concerning the Eternal God , they import only an identick Implication in the Terms whereby the Subject is supposed to be of such a nature in which the Attributes are necessarily implied ; as that every Triangle hath three Angles , which is no more than that every Triangle is a Triangle , or that every Triangle hath an Angle , which is an identick Proposition to each of its Angles , but inadequate to the whole : which imports no Reality , or absolute Entity ; but only that whenever there is a Triangle , it must have Angles , but doth not import that the Triangle or Angles have a Being , or are real , neither is there any more Reality . That our Fancy cannot apprehend a non ens , but by resemblance of an Entity , and so it apprehends Vacuity , as a Body , having Dimensions , which imports no more Reality , than when it apprehends Darkness as Blackness . Therefore God's Power is not circumscribed by Possibility or Consistency , as by the Narrowness or Incapacity of the Object , but because the Divine Perfections cannot jar or counteract one another . There is another no less groundless and inconsistent Imagination , That God by his Power preserves himself , and that he is the Cause of his own Being ; whereas God neither has nor can have a Cause , and Preservation is never competent but to that which had a Cause , and is a dependent Being . The regulated Power of God abates nothing of its Infiniteness , because the Exercise of that Power is only limited by his Will and Choice , not by the Power it self , which still remaineth when it acteth not . God's Power is regulated by all his active Perfections , as by Will , by the unchangeableness of his Decree , by his Purity and Holiness , by his Bounty and Mercy , by his Justice and Fidelity , and by his Truth . And as it is said , it is impossible for God to lie , not by his absolute , but by his regulate Power ; so it is no less impossible he should change his Purpose , or his Works according to it , or that he should not be good , just , faithful and true . God's Power is exerted not only according to his Will , but ( for any thing I can perceive by Reason or Revelation ) by the sole Acts of his Will , whereby he willeth any thing presently to be , which the Scripture expresseth by the Word of his Power , and that he commanded , and it came to pass ; not by such Commands as he gives to the Rational Creatures , which do but express his Pleasure and their Duty : But a Command to Things to exist must import his present Will , and therefore the Word of his Power must be such a Word of Command , as when Christ said to the Leper , I will , be thou clean , and immediately his Leprosy was cleansed . He both proved that the Divine Power is exercised by sole Will , and that himself was God. God's regulate Power by his Wisdom operates by the easiest and most accommodate way , and doth nothing in vain , that is , not requisite for the End proposed ; but if the End proposed be not only the Production of such an Effect , but with it the manifestation of the Greatness of his Power , he would choose the way fit for that End , and not for the Effect only ; as when he increased the Oil that sustained Elijah , and the Widow of Sareptah : but he followed a more natural way when he fed him by the Raven , whose swift Wings could soon reach places where the Famine had not reached . Christ in preserving Lazarus might have prevented his Death , but he shews that he did it to glorify God. So he did feed the five thousand and the four thousand , by multiplying the Loaves and Fishes , tho he could have sustained their Strength a more accommodate , but a less evidently miraculous way : Yet God will not alter the ordinary course of Nature , tho thereby some Inconveniences arise to his own ; he worketh by the Powers of Nature , without Creation or Miracle , by preserving the Vigor of the Powers he gave ; and he doth over-rule the voluntary Powers , whose Effects he ordinarily alters , by giving Inclination to do those things they would not otherwise do , whether as to a single Act , or to a kind of Acts , by stopping and diverting them towards other Objects , or by permitting them to misapply their natural Powers in that which is evil . I know no Warrant to pray for the change of Weather , but in extraordinary cases , or to exercise Faith about these , any further than concerns the Mind to make a good use of them . Many have stumbled at God's Power of Creation , and therefore that God behoved to have a Subject to work upon which were eternal , which the more propagated the Opinion of the impossibility of Vacuity , and the infinite Extension of Matter , tho the Authors of it do no less stiffly maintain Creation than others do ; That God is not the Author of Sin , tho he be the principal Actor of it : but that eases not the Difficulty , unless they suppose also that Angels and Souls are but the Motions of Matter , which some are so grosly absurd as to affirm ; or that they are eternal , which others more famous have professed ; or that they are Particles of the Divine Nature , which is yet more absurd than any of the rest , supposing an extended and divisible Deity . Is there any Inconsistency , that that which once existed not , should after exist ? How much must they derogate from the Power and Glory of God , that would attribute nothing to him , but to give Matter , Figure and Motion , and that not by an intrinsick Principle , but in the same way that he operated the first six days ? These Men had better quit their Grounds than keep them with such Consequences , and yet it is from Consequences that they take them up , which might be better misbelieved than these , tho they had far more probability both from Sense and Reason ; but if there be Incomprehensibility in either case , it ought least to be applied with so great Derogation to the Power of God. This Power working immediately by the Act of the Will , is an incommunicable Perfection of God , and a part of that Glory which he will give to no other ; and therefore it is impossible that any Creature could create , and no more consistent , than that God should make more Gods. Whatsoever is effectuate by sole Will , is an Act of Creation , whether it be the Production of a Substance , of a Power , yea , or of a Mode or Accident , or any thing above the Powers of Nature or Grace . Therefore no Creature can be any more than the Instrument of working a Miracle , and that only when God willeth the individual Act ; and no Creature can have a Power to work Miracles of any kind , as the Creature willeth , or that God should work a Miracle at the choice of the Creature , which were a Dependance unbecoming his Majesty . We must not think that the Faith of Miracles was an Arbitrary Habit , as when Christ said to his Disciples , If ye had Faith as a grain of Mustard-seed , ye should say to this Mountain , Be removed hence , and cast into the Sea : it imports no more , than that God at that time , for Confirmation of the Gospel , would make them Instruments of some particular Acts of supernatural Power , as he moved them , yet not at their Desire , but his own . There is a groundless Imagination that hath much spread it self , That God hath given a Power to all Men , or to all Christians , to produce Effects in Creatures , by their firm and full Perswasion and Desire that these Effects should be ; and that they are not such Effects , is , because few or none attain to that Perswasion ; and so the very Power vanisheth and were frustraneous , and inconsistent with the Wisdom of God , that doth nothing in vain , as well as with the incommunicable Power of God. I pray God Men would advert and consider , what ground there is to believe that God hath given a Power to a Priest or Minister , that at his Desire , so oft as he pleases to express the words of Consecration of Bread and Wine in the Eucharist , the most stupendous Miracles should then arise of course ; or that by their Consecration the Elements should have a Power or Efficacy to confer Grace , or otherwise to confirm it , than that by the solemn Preparation of the Heart , and the earnest Prayer of the Creature , God would more readily grant their Desire than at other times , or how by applying the Water in Baptism , at Desire Original Sin should be forgiven , or Grace should be given ; which incroacheth not only upon the incommunicable Power of God , but upon his Wisdom , that he should give Grace to all that were baptized , which in the most part would prove frustraneous by being lost . They do not a little derogate from the Omnipotence of God , who imagine that the very Nature and Essence of a created Will doth inseparably imply , that God cannot otherwise determine it but by perswading ; yet no Perswasion can be so strong but it can reject it , and choose the contrary , whereby they fancy that they can clear God from any Accession to Sin , even by Permission ; as if his Purity could not be preserved , but by the loss of his Omnipotence : So that God has done all that is in his absolute Power to make every Rational Creature holy and happy . Yet the Pretext is vain : for it cannot be imagined , that God should be so mean an Orator , that he could not perswade Men to go to all Nations to preach and spread Books , perswading them to embrace the true Religion , which yet he hath not done ; and yet he hath done all that he could do , not by his absolute Power , but by his regulate Power , by his most wise and holy Decrees . They might with more Pretext have said , that God in his Freedom and Wisdom , had decreed that he would make no farther use of his Power , but by Perswasion ; yet that would have incorached upon his Wisdom and Soveraignty , that he hath made Creatures which he could not effectually govern ; so that it is without all ground in Reason or Revelation , that he hath so decreed . It is a very brutish Pretence , that it were a brute Power , and not rational , to infuse Habits or Inclinations in Rational Creatures ; seeing these infused Powers act at the Judgment and Choice of Reason , though in some cases without Hesitation or Deliberation , are Creatures perswaded to desire their own Well-being , or Parents perswaded to love their own Children , or any to pity the injured miserable . MEDITATION VII . Upon the Oneness of God. IT is impossible and inconsistent , that there could be more Gods than one , both for the Omniscience and the Omnipotence of God ; for God is capable of no Imperfection , and therefore is impassible : He knows not by any outward Impression or Manifestation , but from Reflection upon his own Nature and Decrees , by which he knows what will be the Effects of the Capacities he hath decreed to give to Creatures , and by his own over-ruling them for his Glory . Therefore there can be no more Decrees but those which are in that Omniscient view ; if there were any other , they could only be known by extrinsick Manifestations , wherein God behoved to be Passive : So neither are such Decrees possible , nor the Actings of them , nor could they be known in a way consistent with the Divine Perfection . It is as evidently inconsistent there could be more Omnipotents than one ; for if they were equal in Power , none of them could be Omnipotent , for they could resist one another , and so have no effectual Power ; and if they were unequal in Power , the weaker could not be Omnipotent . The Omniscience and Omnipotence of God are his most evident Perfections , even by the Light of Nature ; and his Oneness is fully and frequently asserted in Scripture . Scripture hath also revealed the Trinity in the Divine Nature , which is the Foundation of the Salvation of the Elect , carried along through the whole Current and Oeconomy of the Divine Decrees and Dispensations relating to Mankind , from the Beginning revealing that the Seed of the Woman should bruise the Head of the Serpent , and by all that is said of the Messiah in the Old Testament , and of Christ in both Testaments . But it is declared to be a Mystery , and the greatest Mystery , ushered in with an unparallel'd note of Attention , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Great is the Mystery of Gidliness , God manifested in the Flesh. Therefore the Trinity of Persons must be consistent with the Oneness of God ; and it must be a nearer Oneness than that of Individuals of one kind , yet not such an Oneness as if there were but one Divine Person , Hypostasis , or Subsistence of the Divine Nature . It is too great Presumption for any in the State of Mortality to determine the manner of the Oneness of the Father , Son and Eternal Spirit , which is so clearly declared a Mystery near the close of the Canon of Scripture , never unfolded after in it . The Trinity hath been asserted and owned with the greatest Firmness and Forwardness in the purest State of the antient Christian Church ; and the least Derogation attempted against it , by the Arians , hath been condemned with Abhorrence , by the most Eminent and Orthodox Fathers , and by the Determination and Solemn Confession of Faith by the Council of Nice ; and it is amongst the most incontestably Catholick Doctrines of the Universal Church , owned by all National Societies of Christians in the World above the course of a thousand Years . Augustine and some others of the Fathers have attempted to give some Resemblances of the Trinity in Unity , though he still acknowledgeth it to be a Mystery they could not fully comprehend . So Augustine , in his 15th Book of that Treatise he wrote upon the Trinity , saith , That we have a Representation of the Generation of the Son , by the Father , in that he is called the Word of God ; as all Idea's are conceived by Words of the Mind , so God's Idea of himself and his Decrees , is his Word essential and substantial : For all that is in God , is God. The Son is also the Character of his Person , his Image ; the Brightness of his Glory , his Wisdom that was with him from Eternity . He says also , That the Procession of the Holy Ghost is his Love to Himself , by his Idea of Himself with his whole Decrees ; and that all the Persons of the Trinity are Wise and Powerful , by the same Power and Wisdom , because they have but one Godhead . The Generation of a Son doth not import an Imperfection or Inequality of the Nature of the Son more than of the Father ; much less doth the Generation of the Eternal Son imply an Inequality of the Son with the Father , or a dependance of his Being from the Father , as if he needed Preservation like Creatures : Yea all the Persons are increated , without any Cause , and so Self-existent and Coeternal . The Errors of Socinians are much more abominable than those of the Arians ; the Socinians acknowledg nothing of the Son before he was conceived in the Womb of the Virgin. The Light of Nature was ever sufficient to confute the Multiplicity of Gods , and to convince that there could only be one God. Albeit the Multiplicity of Gods did far prevail in the World , it was long before it did prevail , and not until God had given Men up to their own Ways , because of their Wickedness against the clear Light of Nature : for they were given up to believe Lies , because they did not receive the Truth ( which by the Light of Nature they knew ) in Love , to live according to it . The knowledg of one God was not alone among the Hebrew or Jewish Nation , as the Scripture maketh evident in Job and his Friends , among whom there was so much clear Knowledg of the Divine Perfections , and even of a Saviour , and of a Resurrection , which are not deducible from any inbred Principle by the Light of Nature , and therefore they could not want Revelation ; yet we have no ground to know any Communication between the Hebrews and them : Neither were there a few Persons indued with that Light , but a City and Common-wealth , having Judges and Counsellors that sate at their Gates . Balaam also knew and acknowledged the only true God , not by Communication with the Israelites , there being a vast distance and no Communication between Aram and Egypt . The three Wise Men of the East , that were led by a Star to come to Bethlehem when Christ was born , could not possibly by Astrology have discovered the Birth of the Mediator ; and therefore did neither want Revelation nor a miraculous Sign : Neither is there any ground to believe that they were Idolaters , but that they knew and worshipped the true God ; and it is highly probable that they were not the only Persons of their Country that did so : Yet they did not desire ( for ought I know ) to become Proselytes of the Jews . Neither is there ground to doubt that Moab or Ammon , the Sons of Lot , or Ishmael and Abraham's other Sons by Keturah , or Esau , their nearest Posterity were convinced that there was but one God ; nor could their Posterity be soon brought to believe a Plurality of Gods : So that we have no ground to doubt that the Knowledg of the one God did long and largely propagate it self in the World , though through defect of History the Particulars be little known . I do not hear of Idolatry before the Flood , the cause of it in God's just Judgment is attributed to Mens corrupting of their Ways , and the wickedness of their Works . After the Flood , the Notion of one God did long remain , as appears by the common Name of Baal , or Lord , which was long almost universal ; and the several Nations that worshipped Baal gave him different Epithets , according to their apprehension of his Attributes , of which there is frequent mention in the Scripture : So the Moabites God was Baal , without addition ; the Sidonians also called their God Baal , so did the Canaanites . Some Nations called their God Baal Berith , that is , cursing Baal ; others , Baal Gad , Baal Hamon , Baal Meon , Baal Peor , Baal Hanan , Baal Hazor , Baal Hermon , Baal Perazin , Baal Zebub , the God of Ekron . Places also were denominated from Baal , as Baal Perazin , Baal Shalisha , Baal Zebub , Baal Zephon ; and Bell of the Babylonians is but a different Dialect of Baal : but that which was the Name of one God with different Epithets , did easily come to be apprehended as so many Gods , yet the several Nations did not worship many Gods but their own . So after the Captivity of the ten Tribes , those that were planted in their places being plagued , conceived it was by the Anger of the God of that Place , and therefore sent for the Jewish Priests to appease him . The Greeks were the first that worshipped many Gods , and after them the Romans ; for then the Souls of Men eminent upon Earth were supposed to be cooptated among the Gods in different Orders ; and as the Nations and Places had Interest in them , they had Confidence in them , and became forgetful of the true God. After arose Images , and the relative Honour and Worship attributed to them , not only to the Images and Pictures of these Deified Men , but also to those Bodies , wherein the Gods were supposed to delight , and to reside . It is not imaginable , that so many Men of Discretion and Spirit , could with direct Worship adore inanimate Creatures , or the meanest Brutes or Plants , but that they thought they were delightful to , and resided in by Deities ; and so the Sun , the Moon , Planets , came to be worshipped , even by those who did not believe that they had Life , or Understanding , or were Bodies informed by a Deity , but that they were the Residences thereof ; yet the ignorant Vulgar gave direct Worship thereto . The Earth also was worshipped , and particular Mountains , Vallies , Rivers , Islands , where evil Spirits had appeared ; but where they had fixed Oracles , they liked better to have the Worship immediate to themselves , as more congruous to Human Reason , and more difficult to be disswaded . The Vulgar did not so soon give direct Worship to Pictures , as to Statues representing these imagined Deities to the Life , not only in the shape of Man , but in other terrible Shapes , in which the Devils did appear , as hath lately been evident among the Savage People in America , who have their evil Gods , who appear in Bodies of terrible Aspect , and oft-times severely beat them , and therefore they worship them with howling and great Terror . Other evil Spirits transformed themselves into Angels of Light , and appeared benign and favourable both to attain their Adoration and Trust ; and both pretended an Omniscience , and gave Responses of the most uncertain and important Events of which they had most probable Conjectures , knowing the Interests and Inclinations of those Persons who had Rule in publick Affairs , and on whom they had Influence ; and in other things , giving dark or dubious Responses which might be applied to any Event . The Insolence also of some powerful Men made them affect to be adored , and esteemed Gods , which the Heathen Roman Emperors frequently did ; and some of the most flagitious of them were so impudent , as to be adored when alive , and at distance , and had Temples and Altars consecrated to them . The misapplied Gratitude to the Inventers of those things that are of great and common use to Mankind , or those who were admired for their Dexterity in Government , or Gallantry in War , gave their Ghosts the Esteem to be accounted Gods , Demi-Gods , or Heroes , unto which evil Spirits were very concurring so to seduce . The Poets with their Poetical Fictions , and the Pleasantness of their Verses , did powerfully work upon the Imaginations of People , and thereby radicate and increase the Belief of these Absurdities ; yet they kept still a Distinction and Subordination to the great God , whom they called Zeus , as the Fountain of Life . They did also attribute to their Gods the greatest Vices and Infirmities of Men , as Sleeping , Recreation , Consultation , Faction , Intrigues , Quarrels , and not only upon their own Interest , but as they partied different Nations and Persons : The more judicious counted these but Fables ; and though few durst express their Mind of the only true God , for danger of the seduced Rabble , yet many of the Philosophers did . There were few of these false Gods that had the Dedication of Temples , but were worshipped at Rivers , Mountains or other places , from which Voices or some extraordinary Signs were heard or seen there ; at last it came to that height of Absurdity , that all believed that wheresoever they would make up an Image , or a Statute , a Deity would take up Residence there , and be their Protector , and answer their Prayers . Yea the ruder sort ador'd Stocks and Stones , and the vilest of Creatures , as Deities , without the Opinion of any resident Spirit ; so that not only every Nation , but every City and Family had their different Gods. These Abominations came to that height , that the World became asham'd and wearied of them , and would have quit them , if their Priests , who had Honour and Profit by them , had not co-operated with evil Spirits to support them . The Romans made it an Interest of State to acknowledg the Deities of all the Nations that they subdued , the better to keep them under Obedience . It was not Reason , but Interest that supported the Plurality of Gods. The Silver-smiths of Ephesus did with Tumult and Fury cry up Diana of the Ephesians , but their Leader did more ingenuously tell those of his Trade , than the rest of the Multitude , that by making the Shrines of Diana they had their Wealth . In this Condition was the World ( except among the Jews , where Religion was turned to a meer Formality , and corrupted with Man's Inventions , pretended to be Divine Traditions ) when Christ came to bring Life and Immortality to light , which did hardlier obtain with the Jews than with the Gentiles , who were become so irrational in their Worship ; and therefore the great Apostle of the Gentiles doth not make use of Signs and Miracles , but of Reason and the Light of Nature , to convince them to know the only true God : For they sought Wisdom , but the Jews could not be convinced without Miracles , to forsake their Ceremonial Worship , which they became grosly to mistake , as if it had been a perpetual Institution , sufficient of it self to purge away Sin. So the Light of Nature concerning the only true God revived and made way for the Gospel , whereby the Multiplicity of Gods is no where to be found but among the barbarous Nations , who kept no Correspondence or Commerce with the rest of the World , such as the wildest Tartars , the Chineses , Japoneses and Americans . The clearing up of the true meaning of the Old Testament from the Jews fond Mistake of the Prophecies of the Messia , convinced many even by the Light of Nature , that God behoved to be just ; but if , without Satisfaction to his Justice , he could have pardoned one Sin , he might have also pardoned all Sin , and so have been without Punitive Justice : therefore there was necessity that the Messiah ought to suffer for Sinners . The Antiquity and the Reasonableness of the Christian Religion , broke much of the Obstinacy both of the Jews and Gentiles ; and the Grace of God so far prevailed , that a great part of the World imbraced and cleaved unto the Christian Religion upon its own account , not only without , but against all Worldly Interest , in that they did even exceed in the desire of Martyrdom . But when the Roman Emperors accepted of , and established the Christian Religion , whereby worldly Interests did attend it ; in a short time the Roman Empire ( which then did extend it self to the far greatest part of what was known to be habitable of the World ) in a great part received it more as the Law of the Empire , than as the Law of Christ , and were instrumental to make it look as like the Pagan Superstition as they could , whereby great Corruption both in Opinion and Practice did ensue . In place of the Heathenish Sacrifices the Eucharist was made the Sacrament of the Altar , the Presbyters were made Priests ; and in place of the Heathens Demi-Gods , came the Canonized Saints , and not only their Ghosts in Heaven , but the Relicks of their Bodies upon Earth were brought in to share with God in Adoration , without any other but a verbal Distinction ; for both Prayers and Praises were plentifully perform'd to them , and multitudes of Temples dedicated to them . Albeit Peter even when present would not suffer Cornelius to kneel before him , nor Paul and Barnabas those who offered to sacrifice to them , convincing them with that one Reason , That they were Men : Nor would the glorious Angels accept of such Service , as being fellow-Servants . None of these did insist with a Distinguo , that they were not worshipping them with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; neither is there any Precept , or one Example in all the Scripture , of praying to an absent Creature . I know nothing can be pretended , but that when the Scripture was published there was no canonizing of Saints ; and it 's very far from evidence , that all who were canonized , were truly Saints , much less that their supposed Relicks were true ; if then Men be worshipping some damned Spirits , if that be not Idolatry I know what can be ; but there is no ground of Confidence that no Pope hath err'd in canonizing , which being a matter of Fact , they do not pretend Infallibility in it . I wish these Men would seriously consider , how it is possible to shun the attributing of the incommunicable Perfections of God to Creatures , the same Hours of publick Devotion being common through that whole Saint-worshipping Church . If some Millions be at once praying to the same Saint , can meer Human Nature be raised to that height to hear all those at once ? when there is not the least ground to believe that they can hear any one of them : And suppose their groundless Invention , that they see all in speculo Trinitatis , yet they cease not to be such a Multitude reflected to their Knowledg at once ; so that they must make them Gods , or else they must acknowledg themselves Idolaters . And on their own Grounds it is yet more strange , that they wholly neglect Abraham , Isaac and Jacob , Job , Samuel and Daniel , whom God hath singled out as the strongest Intercessors , and Moses and Aaron , whom God hath canonized , the Scripture calling him the Saint of God. If any Creature were to be worshipped in absence , there were most to be said for worshipping Angels , which yet is expresly forbidden , and with the same Breath all Worship which God hath not required . As the Heathens divided among their Gods the several Offices by which they might be useful to Men ; so they do exceed them in attributing to particular Saints their several Offices , not only to Men , but to Beasts , to all the parts of Men , and all their Diseases , without the least Pretext of Reason : they do not pretend ( even by their unwritten Traditions ) that God hath declared any such thing , or that these Saints have so declared ; so that they must not only order all the Saints upon Earth , but all the Saints in Heaven . If the Saints be adorable , how comes it that every one adores what Saint he pleases , and neglects the rest ? And by what Warrant do they assign them their Tasks , if it were their Duty to worship all , as they do some ? The Burden of the Jewish Ceremonies were a small matter to theirs . The Singularity of the Deity is not incroached upon by the blessed Trinity , being in Unity in one individual God , as the Word of God hath fully expressed it . It is indeed a Mystery , for the Knowledg of which we have no inbred Principle , but it is a proper Object of our Faith : In many Points of the Christian Religion , the Light of Nature goeth a great length in the way of Science , by a rational Deduction from self-evident Principles ; and the exact Harmony between the Light of Nature and the Scripture , gives a mutual Confirmation of the truth of both , yet both are rather Science than Faith , until God by his free Grace endue Men with a sense of Spiritual Things , which the natural Man cannot discern , because by Nature he hath not that Sense by which they are perceivable . There might have been other Objects of Sense , and other Senses of these Objects , and therefore we need not think it strange , that God giveth a new inward Sense to the Regenerate only , by which they believe the Trinity in Unity , and the Incarnation of the Son of God , the Covenant of Redemption and Grace , the Mediator's willing and free Submission of himself to suffering in his Human Nature even to Death for Man , that God's Justice might so be satisfied , and his Purity and Abhorrence of Sin vindicated ; that free electing Love might take place , in which the Elect could attribute nothing to themselves , but all unto the free Grace of God. The Light of Nature doth or may perswade all Men , that God is merciful to penitent Sinners , and yet that he is also essentially just ; and if it could have consisted with his Justice , without Satisfaction thereto , to pardon one Sin , there could be no reason why to pardon one more than another , and therefore God might have been without Punitive Justice . Justice also differs from Benignity , that it keeps a just Proportion between the Sin and the Punishment ; and therefore if all Sinners deserved Exclusion from God's Favour , none of them could satisfy for himself , much less could any one receive Pardon and Reconciliation by the Sufferings of all the rest : but here the sharpest Natural Reason is confounded and left in the dark till Revelation and Faith step in , discovering the Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose Humanity made him capable to suffer , and the Dignity of his Person gave his Suffering an infinite Value , and the outward Revelation of it might induce a strong Perswasion , that supposing God had so done , the Consequence were good , and that it were likely that he had so done ; but to have a true Faith and full Perswasion of it upon Tradition written or unwritten , requires more than Reasoning can infer . Hence it is , that Compulsion is adhibited for Religion so far as the clear Light of Nature goeth , because there is the strongest Evidence beyond any other natural Duty , in which none are spared from Coaction and Punishment , but they are rather heightened by pretending the want of Perswasion , because the Light of Nature is full and clear ; and the diverting the Thoughts , or shutting the Eyes of the Understanding can no more excuse , than if a Man should deny that there were Light at Mid-day , because he would not open his Eyes to let it enter . But we are not in that Capacity as to supernatural Light ; and therefore it is both against Religion and Humanity , to compel Men to supernatural and institute Religion , where they believe not these revealed Principles , from which ordinary Capacities cannot refuse clear Inferences which require not long Deductions . Those who pretend the Unity against the Trinity of the Deity , because they cannot comprehend it , must deny the Incomprehensibility of God , which his Word so often asserts , yea the whole Tenor of the Word : And their pitiful Evasions do too strongly evidence , that they only own the Scriptures lest they should be odious , and that they have no more than Natural Religion , but not the Christian Religion , because they imagine God can forgive Sin without all Satisfaction to his Justice ; which is against the Light of Nature , which can neither admit of an injurious God , nor of a Justiceless God. Those who from the Trinity wave all Reasons against a carnal Presence in the Eucharist , as if they were resolved either to keep both , or quit both , do too much strike at the Foundation of Christianity , there being no Parity , Consequence , or Connexion betwixt the two . The Trinity is the Fountain of the only true and saving Religion , whose Branches and Streams run through the whole Scripture ; Can the literal Interpretation of one Expression , never re-iterated , never inculcated in all the Scripture , pretend like Evidence ? where the contrary Sense is evident , That whosoever eateth the Flesh , and drinketh the Blood of Christ , shall never perish ; therefore it cannot be a carnal eating or drinking of the Body and Blood of Christ , which is to be understood in that Sacrament , which wicked Men are capable of , as they acknowledg . MEDITATION VIII . Upon God's Freedom . I Have no doubt that God must be free ; but the many subtile Contests among the Learned concerning Freedom or Liberty , have made so many Distinctions of Liberty , that I must consider them before I can distinctly know the Freedom of God. Freedom is a Relative Term , and doth imply something from which , and something to which a Being is free : As , 1. From Constraint , whereby I understand a Force or Power , making any thing act contrary to its free Choice or Inclination . 2. From Restraint , whereby any thing is hinder'd to do that which by Choice or natural Inclination it might do ; both these relate either to Acts , or to the Power of Acting : that which is under no present Force , is so actually free , but is not absolutely free , because it may be forced ; but Opposition or Resistance doth not abate Freedom , unless at least it can diminish the Effect of the Power of that which is free . Thus God must be absolutely free , because there neither is nor can be any thing that could abate the full Effect of his Power . The second Distinction of Freedom , is not in respect of extrinsick Force , but of intrinsick Propension , whereby any thing cannot alter its own Power , or the Effect of it , either because it is void of Perception , and so cannot know when and where to alter its Activity ; thus all Creatures which have any Activity act , except those which are sensible ; so Fire cannot determine its own Activity , tho it may be restrained : or constrained , and in this sense Brutes have some kind of Freedom , because they act variously , tho they be neither restrained nor constrained , and so they determine their own Power , according to the Impressions on their Sense , Memory , or Imagination : Albeit ( according to their Opinion that think they have no Perception ) they act as inanimate Creatures ; yea some deny all Activity to Creatures , but commonly Liberty is opposed to natural Necessity . The third Distinction of Freedom , is in respect of voluntary Necessity , whereby Rational Beings are free from absolute Necessity , by which they act not as Brutes , but upon comparing the things eligible , they can only choose or act one way . Thus I perceive in my self , and believe that all others so do , that I can choose nothing but under the Appearance of some Goodness : I cannot choose my own Misery ; or if it fall in my Consideration , I cannot but desire my own Happiness ; and I am sure I am not in these so free as in other things , to which I have a natural habitual Propension , that will ordinarily prevail tho not always , and which may be eradicate , as the other cannot ; as the Good-will to Children , the Reverence of the eminently Excellent , the Compassion of the Oppressed . The fourth Distinction of Freedom , is from the Prepossession of those strong Propensions , which are like the Instincts of Brutes ; but these do not exclude Freedom , but diminish and burden it : for there are sometimes Acts contrary to these Propensions , and therefore there is no singular Act but might also be contrary ; yet while these Propensions remain , the whole Acts can never be contrary , and therefore as to the Prevalence the Creature is not free : for there is a kind of Impossibility to do that always which sometimes can be done : As he who shooting at a Mark , and hits it once , hath the same Powers by which he may at any time hit it again , and yet it is impossible that he should so do a thousand times on end ; and therefore it 's necessary that he should not so hit it , at least it is certain by a moral Certainty , because God could so influence him as ever to hit it . Thus it 's said , Can the Leopard change his Spots ? no more can ye who are accustomed to do evil , learn to do well . Liberty then must be a Power to determine and choose , which cannot be hindered by extrinsick Force , or intrinsick Necessity , which may be three ways . First , When there is a meer Indifferency , and the Chooser is in aequilibrio compared to a Ballance , wherein neither Scale doth decline , but both are in the level , and this is called the Liberty of Indifferency , when there is no Reason or Motive for the one part of the Question to be determined more than for the other : As when one hath a Choice of two things so like , that he can find no difference , and therefore his Liberty in choosing is a Liberty of Indifferency : As if two Pounds of the same Mass of purified Gold or Silver of the same Shape be set before a Man at equal distance , with Power to choose either , he will be troubled with his Freedom , and would be glad any other might determine him , or that a Lot might determine him , and he will endeavour to pretend some Motive of Preference ; as if he thinks the one nearer , to choose the nearer , or that which is on the Right-hand , as nearer the working Hand , or that on which the Acies Oculi first falls . The second Freedom is , where the Scales are not level , but the one preponderates , yet so that he who chooseth hath Strength to bring the Scales to the level ; for if he cannot , there is no Freedom , as in the choice of Good or Happiness : If the declining Ballance be superable , there is a difference if any Inequality be in the Scales ; for then that Inequality will be constant , tho the Weights put in the Scales be equal , which represents the Choice where there is Prepossession by natural Propension or Habit ; if the superable Inequality be in the Weights put in the Scales , the choice of the weightier will be with some more pleasure than the choice of the other ; and thence arises a Freedom with Inclination , and a Freedom against Inclination , and a Freedom without either , which is the Freedom of Indifferency . To illustrate this Distinction of Freedom , I consider Adam in his Innocency , choosing the Fruit of the same allowed Tree in Paradise , he could not find a Difference among them all , and so his Choice was free by Indifferency . But suppose the Fruit of the forbidden Tree did more provoke the Appetite than any other , as it 's like it did , both from Eve's words , and because it imports little Devotion to God when there is a meer Indifferency : Therefore at the first view , the natural Affection would incline to the forbidden Fruit , tho it might easily have been overcome , by minding Gratitude to God who did forbid it , and the Penalty of the Breach of that Command : Therefore the Choice of eating the forbidden Fruit was with Inclination , but the Choice of forbearing it , had been against the Inclination of the sensible , but with the Inclination of the rational Appetite . Before the Fall , Adam had the Scales of Good and Evil superable , but after the Weight of Sin made it insuperable to him , and to all his sinful Posterity , till they were restored by Grace , then the Inclination became superable , but the Choice of Good is ordinary contrary Inclination ; yet there is still in things meerly indifferent , a Liberty of Indifferency , but in the State of Glory there shall be always a Choice of Inclination , which through the Grace and Power of God shall never alter . There is no small Contention among different Perswasions concerning the Freedom of Men , whether in Mortality they have any Freedom , and in what Subject it resides , whether in the Understanding , the Will , or the Affections : Some will have Man to have a Freedom in all things , and that it is essential to the Will , that God cannot determine it by infusing any Habit or Inclination , but by Perswasion , which it may effectually resist and reject . Others attribute a Freedom to Man in indifferent things , and in the choice of one Sin rather than another , and in the forbearing or not forbearing a particular Act of Sin ; but that before Grace supervening , there is a moral Impossibility of doing any good and holy Work , and never a Freedom against the Divine Influence , which may be sufficiently proved by Reason and Revelation , but it is not proper here to be debated . All do agree that a Man is not fully free as to his outward Acts , which are liable to Restraint and Constraint , and there is thence no small Influence on the inward Acts ; for thereby Self-love excludes the thoughts of these Motives which are opposite to Force in doubtful things ; but in things evident and certain , no extrinsick Force can alter or hinder the inward Impressions or Acts , but the more a Man is constrained or restrained , the opposite Desire is the stronger , tho outward Dissimulation be procured . Then comes the Question , In what inward Faculty or Power Liberty resides ? Some place it in the Affections , when they become pliable to the Will ; some in the Will only without Dependance on the Understanding , but that the Will commands the Understanding , if not what to judg , at least when to judg , or think : Others place it in the Will with Subordination to the last Judgment , determining that it 's now fit to act or forbear . But where there can be no real or imaginable Difference , the Mind doth not by a positive Act suspend its Choice , but privatively cannot choose , because there can be no Judgment of Preference ; but that which appeareth indifferent , may with more Attention and Meditation appear not indifferent . Some also place Liberty all in the Understanding ; yea some apprehend the Will to be nothing different from the last Act of the Understanding , determining what is fit to be chosen , done , or forborn at the time of the Resolution . I need not now insist in discussing these , but I conceive the Enumeration is not full ; for there are some Acts which are neither from a Power in the Understanding , Will , or sensible Appetite , but are immediately subjected in the Soul or Spirit , as Pleasure , Grief or Pain , which result from the Perception of certain Objects , and are not the Acts but the Objects of the Understanding , Will and Appetites , yet certainly are Acts of the Soul ; such are all the Acts which the School-men call actus suppositi : and therefore a Man is only simply free , when he is neither outwardly nor inwardly overpowered ; and yet that Freedom can neither be an Act of his Understanding or Appetite , for these being unchanged , outward Force may hinder his Freedom . The Understanding is a contemplative , but not an active Power : The Will or Appetite cannot compare , and so cannot prefer one thing to another ; but the Spirit by the Understanding perceives and compares , and the Spirit chooseth by the Will ; for it understands by the Understanding , and wills by the Will. The Will of Creatures hath no Activity without it self , and cannot suspend the Judgment , unless the Judgment be unclear and suspend it self , in not concluding what is best to do or forbear ; yet may it determine what is best to profess , or to prosecute by Meditation , or by Action . I shall now return to the Freedom of God , which can no otherwise be known but by Revelation , or by Reason from his Works : Hence it is evident , that God doth not act all that he could by his absolute and infinite Power ; for then there should be continual and infinite Alterations of all Creatures , new Worlds should be every moment created , and those that were created annihilated ; new Kinds , new Individuals , new Perfections should be continually multiplied and destroyed : Therefore God doth not act by an intrinsick Necessity , but determines the Effects of his own Omnipotence . This may confute their vain Curiosity , who enquire , why God did not sooner create the World ? Why he created but one World ? Why no more Kinds ? no more Individuals ? no more Perfections ? And thence are brought to conjecture , that there must be more Men than are upon this little Clod of Earth , not descending from Adam , and it may be not by Generation , yet in other things like to us , which may be without Sin , as the Angels , and live upon the Moon , or other dark Planets , like the Earth ; yet still Millions of these would have no Proportion to the Infinite Power of God : therefore Creation must be an Act of God's Freedom of Indifferency , and so must be the Life and Endurance of the brute and inanimate Creatures ; and there is no Parity in God's acting in these , and in the Acts of his Justice , and of his other Moral Perfections . They are more brutish that imagine any Creature to have had its Being from God by Necessity or Emanation , as many have thought the World to have so been eternally from God , which would also import that God hath not Power to create more than he hath created , or less than he hath created , which some have been so absurd as to imagine ; besides those that quibble upon the Impossibility of any other thing in respect of the Decrees . Seeing God executeth all his Decrees by his sole Will , his Will must be necessarily distinct from his Omniscience , or any Act of his Judgment in which he differs from all Creatures , whose Will alone hath no extrinsick Operation . God's Freedom in the Acts of his Moral Perfections , are not by Indifferency , but commonly by Inclination , and yet are free from absolute Necessity , albeit not from conditional Necessity , or necessary Consequence ; for so whatsoever is acted while it is acting is necessarily acted , not simply , but conditionally , because it cannot be both acted and not acted at once . So also all the Acts of God's Moral Perfections become conditionally necessary , by his immutable Decree or Promise , and some others are necessary by the Congruity with his Natural Perfections : Therefore he hath said that he cannot deny himself , not in relation to his Existence , but to his Perfections ; and therefore tho he hath Strength and Force sufficient for the contrary Acts , yet he will certainly and unchangeably ever act as is becoming and worthy of his natural Divine Perfections , and therefore he hath said , that it is impossible for God to lie . Revelation gives us Evidence , that some of God's Actings are not so with his Inclinations as others ; so it is said of his Punitive Justice , That it is his strange Work , and that he delights not in the Death of a Sinner , and that he delighteth in Mercy above all his Works . There is an evident difference between the Acts of God's Justice and his Truth , and between his Bounty and Mercy ; his Truth is precise without all Latitude , his Justice holdeth exact Proportion with deserving ; but his Bounty and Mercy have no Bounds , nor any respect to deserving : And therefore his Grace is free by way of Eminence , as being more free than his Justice and Truth . I know some make no difference between Liberty and Spontaneousness , and make it consist with absolute Necessity , and that such is the desire of Happiness , which some think the freest Act , but without ground : for then the brute Creatures should yet be more free than the rational , and the inanimate than these ; and the Difficulty is not loosed by adding a rational Spontaneousness , that is , which follows an antecedent Judgment , for then there were no place for Justice , Rewards or Punishments , and yet Rewards are greatest when the good Acts are most against Inclination : There is no Reward or Punishment for indifferent Choices , scarce any Reward for the desire of Happiness , little for the Compassion of the miserable , less for the Love of Children , Self-love , and others , as they are nearer or further from Necessity . The Martyrs that would not deny God before Men to save their Lives from Torture , have the greatest Glory in Heaven . I know Liberty uses commonly to be defined , a Power ( all things requisite to act being ready ) to do or not to do , which can only extend to that plenary Liberty of outward Acts , but not to the inward Acts , Choice , Desire , or Intention , which come not under the Term of doing : and suppose the Term might be stretched even to these , the chief Requisite is the Act of the Judgment , determining it fit to do , or to intend , desire , or to attempt to do . If we suppose these to proceed without an antecedent Judgment , determining it fit that they should proceed , then it could only be a brute Appetite , and not a rational , which implieth an antecedent Judgment , which yet may be so prompt without Hesitation or Deliberation , as if the Will acted without an antecedent Judgment , preferring one side of the Contrariety , or Contradiction . I conceive Liberty may be better defined the Hability of Self-determination upon a rational Motive . This will agree both to the Liberty of God and of Rational Creatures , and to the plenary Power both of the outward and of the inward Acts , or to the Liberty of the inward Acts only , wherein Liberty doth chiefly reside , and which are exempted from Force and Necessity . I call it an Hability , which imports more than a Power , which sometimes is not in a present Capacity to act , and in the Schools is called a Power in actu signato , or in actu primo , as a sick Man hath a Power to walk : The Rule by which the Power is determined , is the last practical Act of the Judgment about that which is in Consideration , whether it be the doing , attempting , desiring , intending , or choosing of something that is in the natural Power , whether it be in the lawful Power or not ; which therefore I understand to be a Judgment , not of what is judged to be just , but what is judged to be fit in the present Circumstances , or to be either good , as just , prositable , or pleasant . Liberty consisteth not by one single Act , but by different Acts , upon different Occasions or Objects . There is also a Freedom preferring one thing to another in choosing it , and rejecting the other , or the rest , if more than two be in the Thought ; and this the Learned call a Liberty ad contraria , as the former is called a Liberty ad contradictoria , the acting as is judged fit comprehends both . And it is always even in the most inconsiderate Acts ; for tho there be no Deliberation or Hesitation , yet there must be a Judgment , that the thing is fit to be chosen or done , which differenceth these Acts from the Acts of Brutes , whose Appetites follow immediately upon their Perceptions , without any Deliberation or Judgment . God alone is intirely free , against whose Choice there can be no Resistance ; but he can always hinder Creatures not only to effectuate their Choice , but even to choose , diverting their Thoughts from any particular Object ; and as he is free from all Force , so from all Necessity , in reference to Creatures : for an Hypothetick Necessity to choose or act sutable to himself , or as he hath decreed or promised , is not a Necessity more than every thing is necessary while it is : But he hath given Creatures Inclinations importing an absolute Necessity , and he can , and oft doth so incline them to any particular Act. God's Freedom is ever determined by his Moral Perfections , fo that he will never do any thing which is not sutable to , and becoming his Natural Perfections , which thereby is called worthy of him , not by the worthiness of Demerit , but by the worthiness of Congruity or Condignity . God's Freedom in timing the doing that which is sutable to his Divine Perfections , is nearer to his Freedom of Indifferency , than his for bearing things unsutable to his Divine Perfections ; for all his Workings relative to his Creatures are congruous to his Natural Perfections , yet he did not work the same from Eternity , nor till the Time determined by his Decrees . He was eternally blessed in himself before any thing was created , and would have so been tho nothing had ever been created : Yet the time of Creation , the number of the Kinds or Individuals , the Kinds and Degrees of their Perfections , Powers , Faculties and Inclinations , or the Extent and Endurance of his Creatures , are all from his Liberty of Indifferency . Such a Freedom was incommunicable to Creatures : for if God had created Angels and Men with such Propensions , as thereby all their Actions had been necessary , as are the Acts of inscient Matter , and of Brutes ; tho all their Actions had been good , yet they were neither capable of Vertue , Praise , nor Reward , nor had they been sitted Objects upon which the Divine Perfections might have been displayed and glorified ; nor had they had natural Powers to have acted otherwise , and therefore their Freedom had not been like to the Freedom of God. God did create Man and Angels with Principles and Capacities to act acceptably to God , and sutably to their own natural Perfections , yet having natural Power to do Evil by Omission or Commission ; but they were not capable of Infallibility , that they could never act unsutably to the Divine Perfections , or their own Natural Perfections , whereby they would have been wholly independent in their actings on Divine Assistance , which had been inconsistent with the Infinite Perfection of God , which could be no greater : Therefore in neither case were Rational Creatures capable of such a Freedom as that of God's . Tho no Rational Creature could be thus infallible by its own intrinsick Perfections , God in his free Bounty hath manifested that he did decree , that many of his Rational Creatures having a Freedom to do Good or Evil , should never do Evil , and that only by his own assistant Bounty , whereby he increases their Propensions to Good , and their Aversions to Evil , in every Circumstance wherein they were in hazard to have erred after they were glorified , or confirmed . The glorified Angels and Saints are in themselves yet fallible , and if they did fall , were punishable ; for the Obligation to Duty is not abolished or abated , nor the Punishment due for Transgression thereof . It is justly and truly said , If the righteous Man depart from his Righteousness ; his former Righteousness shall not be remembred , which doth not import that he shall depart : For it is still as true , that if it were possible , even the Elect would be deceived and fall from Grace , which imports that it is not possible . Therefore the Impossibility of the Elects falling from Grace , is but an Impossibility by the Event , and not by the proper Capacities of the Creatures , not by simple Impossibility from their intrinsick Perfections , but from the Goodness of God exerted by his Omniscience , that he knows all the Circumstances in which they were in hazard to fail , and by his Omnipotence , that in these Circumstances he could so increase their Propension to Holiness and Aversion to Sin , that they would not fail , and that freely , and not by a natural Necessity . These things appear to me very clear , and consonant to Reason and Revelation , and inconsistent with that perverse , but too prevalent Error , that the Freedom of Creatures does essentially imply , that they can only determine themselves , and may counteract all Perswasion ; these Men admit of no intrinsick Alteration , which , in opposition to Perswasion , is called a Physical Influence of God. Hence also it is further evident , that there is a manifest Difference between things that must be by an intrinsick Necessity , and things that shall be by Divine Bounty and Providence , and things that only may be ; and that all these are clearly and distinctly known and foreseen by God. MEDITATION IX . Upon the Blessedness of God , implying his Self-sufficiency , Self-comprehension , his infinite Love to , and Delight in Himself . THE Divine Perfections which I have hitherto contemplated , fall all under single Apprehension , without implying different Considerations , and there is nothing voluntary in them , but they are absolutely necessary , and do import no Act of the Will or Pleasure of God. But there are many other Divine Perfections immediately flowing from his Will or Pleasure relative to himself , or to other Beings designed to exist by his Purposes or Decrees . All these Perfections , in distinction from the former , are called Moral Perfections , and are morally good , as being the Perfections of God in all his Acts flowing from his Will or Pleasure . The first and chief of these voluntary Perfections , is God's Love to himself , comprehending both his Good-will to himself , and his Delight in himself ; supposing the Comprehension of his Nature , and all his Divine Perfections natural and moral , and all his Decrees and Dispensations . Albeit there be no real Difference of the Divine Attributes or Perfections , yet there is that kind of Distinction which is called formal , which is not from meer Imagination , or alone from the Act of our Understanding , but hath a true Foundation ; yea Revelation hath manifested a personal Distinction of the Trinity in Unity , of one only God , and of the Actings of these Persons with and towards one another , and of the order of their acting in Decrees or Dispensations towards Creatures , which God hath revealed not by single Expressions , but by the whole Context and Current of the Scripture . There are three Divine Attributes frequently mentioned in Scripture , the Blessedness , the Glory , and the Honour of God ; all these import more than what can fall under one single Apprehension . The Blessedness of God must imply God's Love to , and infinite Delight in himself ; his Glory must import his Divine Perfections as they are manifested to knowing Creatures , who give him Glory in acknowledging his Divine Perfections ; his Honour also must imply the high Esteem of knowing Creatures of his Divine Perfections , Decrees and Dispensations . God's Glory and Honour need not several Meditations distinct from the Divine Perfections in himself , and the Duty of his Creatures in acknowledging and magnifying the same : But the Blessedness of God ought to have a more clear and full Consideration , and is proposed as the Subject of this Meditation , that it may be more clearly apprehended wherein the Blessedness of God doth consist . Blessedness or Happiness hath become a Subject of much Doubt and Disputation in relation to Rational Creatures , which hath mainly arisen from not adverting the Difference between a compleat State of Blessedness wanting nothing requisite thereto , and between the chief and ultimate Ingredient thereof . Nothing can be called Blessedness which wanteth any thing that might breed Dissatisfaction or Grief to the Subject of it : For even tho that which is apprehended to be wanting be impossible , and not reasonably to be expected or endeavoured , yet the very apprehension of its being requisite , and the desire and endeavour to have it , marreth full Satisfaction and Blessedness . There be many things , the having of which gives Pleasure , but the want thereof doth not raise Grief , and therefore cannot mar Happiness ; and the more generous Minds are more easily happy than others , because they value less minute Pleasures , and so are happy by enjoying the greater . The last Accomplishment of Happiness cannot consist in the Delight in , or Enjoyment of any thing that is not certain , either in its Existence or in its Perception . The most glorious Angels could not be happy by all their present or preterit Enjoyments , if they knew not surely that their Enjoyment would never be altered , which they could not know from their own intrinsick Perfections , but only from the Promise or declared Purpose of God perpetually to preserve that happy State. It is very like that at the first Creation of Angels , God did not assure any of them to preserve them from falling , until they had given proof of their Faithfulness , which might have been the first rise to the Fall of those Angels who were not content with their Station , but thence became murmuring and malicious against their Creator . Happiness may rationally be ascribed to many things because of their Connexion with others , from the Complex of which , Happiness doth result . As our Saviour in his solemn Sermon declareth many to be happy upon different accounts , which cannot be meant in Consideration of every one of them severally , but of their Connexion with others . None of the Attributes of Creatures implying Imperfection , are to be conceived in God , as having Parts capable of Union and Separation , or as having Quantity by multiplying or diminishing these Parts , without which Bodies cannot be extended , or their Quantity augmented or diminished , their Parts continuing the same : All which Parts are impenetrable , not by any positive Power or Quality resisting Penetration , but by Incapacity to admit the Penetration of any created Substance , which can only be in the Interstices of Substances , but not in their Parts : yet God is Omnipresent and every-where ; but whether by his Infinite Power only , whereby he can create and preserve Creatures without bounding that Power , or whether by another kind of Expansion different from the Extension of Bodies , is a great Depth , which hath never had a general Determination amongst Christians , tho there be a strong Inclination in the Mind of such an Expansion , which hath given the rise to that Imagination of the Immensity of a Body , not only in the visible World , but without it . I dare not be positive to determine my self in it , yet I am clear , that tho it were , it could not infer a Difficulty to apprehend the Thoughts of God : For tho a created Substance having Parts , could not think , but only a Substance having no Parts ; the Divine Immensity would not therefore exclude the Infinite Knowledg of God ; seeing God hath no Parts , and is neither capable of Division , or Union of Parts , nor of any Motion ; for being every where , excludes Motion from one place to another . The Blessedness of God doth imply , First , His infinite Perfections , which could not possibly be greater : for all Addition of Pleasure from the Existence of Creatures , is to God , like to the small Dust that casteth not the exactest Ballance , and is amongst these smaller Pleasures which do not make Happiness , nor doth the absence thereof raise Grief ; for if it were not so , God could not have been blessed before the Creation : Yea , albeit God hath great Pleasure in his Decrees relating to Creatures , yet these Decrees are voluntary Acts of God's Purpose , and therefore God might have been blessed abstract from them . Secondly ; The Blessedness of God implies his Self-sufficiency , that is , that he had all in himself requisite to make him happy , without Dependence upon any Creatrue , or any Act relating to Creatures ; and therefore his Blessedness is altogether independent upon Creatures . Some learned Men in the Reformed Church , hold God's Independence to be his first and most eminent Attribute : But when it is considered , that Independence is an Attribute still presupposing something that is independent , as the Subject to which it is attributed , which can be no other than being a Spirit ; for the Apprehension of God comprehends all his Perfections , and all that rightly can be conceived of him , and therefore must comprehend something which is as a Subject presupposing nothing , which is his being a Spirit . And therefore , Thirdly ; The Blessedness of God doth not only imply his Independence , that he hath no need of any thing beside himself to make him happy ; but it must imply his infinite Love to himself , that he will never communicate his Divine Perfections to a meer Creature , as he has oft declared , that he will not give his Glory to another . God's Love to himself is infinite , and could be no greater , no meer Creature is capable of such Love ; for no Creature is made so perfect , but it might have been made more perfect , which required greater Love. God's Love to himself is Self-love , which doth justly exceed the Love of all things else ; he hath given Self-love to his Rational Creatures , which kept in its Bounds , is not only lawful , but a requisite Perfection for the Happiness of those Creatures . But the Self-love of Creatures must not diminish the general Love to those of the kind , and must be inferior and subordinate unto the Love of God ; and when it exceeds these Bounds , it is no Perfection , but a Vice : and because it frequently exceeds its Bounds , the Name of Self-love simply exprest , is taken for a Vice , odious both to God and Mankind ; but God can have no Object more excellent and lovely than himself , and therefore his Self-love is good without Limit or Bounds . Fourthly ; The Blessedness of God implies God's full Comprehension of all his Divine Perfections ; for tho he had them all , if he did not by a reflexive Act in order to his own Blessedness , consider them all , he could not be infinitely blessed . Fifthly ; The last Accomplishment of the Blessedness of God , is his infinite Delight in himself , and in his own Divine Perfections and Decrees . This View of all the Divine Perfections and Decrees together , is that Beatifick Vision , whence is that infinite Delight of God in himself , in which he is perfectly , eternally , and unchangeably blessed . God in his Wisdom and Bounty bestows on his glorified Creatures a Blessedness , having some resemblance of his own , perfected in those Pleasures which are at his Right-hand for evermore ; which must presuppose a State of these Creatures , having such Perfections that afford them full Satisfaction , that they do not desire any more , especially when Time is ended , after which there is no more Alteration to be . This is that Beatisick Vision of Creatures , whereby they have a much clearer Idea of God than they are capable of in the State of Mortality : For here we see darkly as through a Glass , but there we shall see Face to Face . The Face of God is his Countenance , the shining whereof upon Creatures is the height of their Happiness , when there is no more fear of his frowning , nor of these Creatures failing . These perpetual Pleasures at God's Right-hand , must presuppose the Creatures knowing by God's declared Decree , that he will never suffer them to offend him , or to fall from that glorious State : But it chiefly ariseth from their view of the Divinc Perfections and Decrees , being then manifested , not only by Revelation , but by attaining their Effects . Albeit the Happiness of glorified Creatures have some resemblance with the Blessedness of God , there is still an infinite difference and distance between the highest Happiness Creatures are capable of , and the Blessedness of their Creator . For , First ; No Creature is capable of a perfect view of the Divine Perfections and Decrees , for these are incomprehensible by Creatures , so that they cannot be in their View or Thought together distinctly , but only in a general Apprehension of intire and infinite Perfection , which cannot descend to the Specialities implied therein ; whereas God's View of his own Perfections is distinctly of the whole , Creatures may in a great measure conceive in their Mind , or apprehend the Perfections of God , but God alone can comprehend them distinctly altogether . Therefore it is that glorified Creatures will have an excellent and eternal Exercise of their Minds , by apprehending distinctly the several Perfections of God , and his manifold Decrees and Dispensations , which will yield fresh and renewed Pleasures for ever . We find by Experience that our Thoughts turning upon a few delightful Objects , give a fresh continuance of Pleasure , albeit the Perfection of the Objects be but low ; How fresh then , and how great must that Pleasure be , that hath the Variety of God's Existence and Nature in being a pure immaterial Spirit , and all his Divine Perfections natural and moral , and all his Decrees and Dispensations brought to an unalterable Condition ? Secondly ; The Delight and Pleasure of God in himself is infinite , and is capable of no higher Degree , but Creatures are incapable of any infinite Perfection ; therefore their Delight might by the Power of God be made still greater , yet it is fully satisfactory in the degree that God freely gives it ; and tho there be different degrees of glorified Angels and Saints , yet all of them are satisfied without Envy , Emulation , or desire of more than what they do receive , after the Resurrection and Union of the Souls of Men and their glorified Bodies . Thirdly ; The Delight of glorified Creatures is not upon Grounds from themselves , but from the free Gift of God ; nor from Perfections wholly in themselves , but in the Power and Love of God , preserving them from falling in all occasions of Danger . MEDITATION X. Upon God's Holiness or Godlikeness . HAving meditated upon the glorious Divine Perfections of God , which are natural , necessary and immanent , so far as my narrow Capacity doth reach and apprehend , and in that natural Order , whereby the Antecedent doth always make way for the distinct apprehension of the Subsequent , the first and absolute Attribute being a Spirit , all the rest being relative , supposing a Subject to which they relate , of which the nearest to the purely immaterial Spirit of God is Omniscience , and next thereto Activity by his Will , choosing and effectuating according to his Pleasure , and then his Omnipotence , extending not only to what he chooseth or willeth , but to all that is possible and consistent , all which are in himself without any Caufe , whereby he is self-existent and eternal , self-sufficient , infinitely delighting in himself , and thereby blessed ; and as to all transient Acts absolutely free , and fully independent in his Being , Power , Choice or Operations : I come now to apply my most serious and humble Thoughts to his voluntary Perfections , the Effects whereof are terminate upon Creatures ; and I have earnestly endeavoured to find the natural Order of these as of the former , which I perceive not only to be antecedent and consequent , but that they are as Causes and Effects , which doth not import that any thing in God hath an extrinsick Cause , or a real Multiplicity or Difference . I do conceive that God alone doth act immediately by his Being ; some have extended that to Creatures , but if without Injury , I think not without Error . Supposing ( for instance ) that the Soul of Man perceiveth , judgeth , reasoneth , chooseth by its own Substance , as it is a Spirit , and that it is but Mens Fancy , that imagine superadded Powers , such as the Understanding or Will , wherein they seem as much to err in the Defect , as the common course of the Schoolmen do in the Excess , multiplying real Entities , as they imagine , as the eternal Essences and Attributes of these things that have existed , or do exist , and of the real being of things possible , that do not , never did , nor never shall exist . And supposing a multitude of Accidents really distinct from any-Substance , and that the same individual Accidents are separable from one individual Substance , in which they are subjected unto another , and which consequently could subsist without any Substance , and so not differ from a Substance by subsisting without a Subject , but are differenced by having a fitness to perfect a Subject by actual inhering in it , and differing also from Modes , that these imply an individual Subject from which they are inseparable ; yet they durst not be so gross as to attribute such Accidents to God , which indeed cannot escape to infer a Composition of separable things . It seems inconsistent with a created Substance , to act by its Substance , or immediately . It is true , that if we suppose all the multitude of Species to differ by Substantials , and consequently by separably subsistent Parts , and so should conceive the Intellect and the Will to be such ; then the Soul would substantially comprehend the Intellect and the Will , and must act immediately : but tho the Capacity to Reason and Choice be no substantial Parts , separable from the Soul , they may still be essential tho not substantial Differences , and then the Soul acts not immediately , but by the addition of these : and I conceive it an abusive Speech , and if properly taken , derogatory to God , that he could not withdraw the Power of Reasoning or free Choice from the Soul of Man , without annihilating its Substance , but only changing it unto another kind , which yet might essentially differ from a Brute , which cannot judg nor compare , no more than reason , but only perceive by Sense , and act by Instinct . It doth much more quadrate to the Glory of God , that he freely gave these Powers , by which the Soul hath the special Nature of Man , and not of Necessity . That such Powers must be freely superadded to the Substance of Creatures , I satisfy my self with this Reason , that there are no Substances but Spirits and Matter , that all the Species of Creatures are by superadded Powers or Modes , which are not separable Beings ; and therefore if a Spirit by its Substance can reason , choose , worship , or adore , then all Spirits behoved necessarily so to do ; or if Matter , as such , could move or act , all Bodies behoved so to do : therefore something must be superadded to make the difference , which is neither Body nor Spirit ; therefore it is the incommunicable Property of God to act immediately . That the transient Acts of God's Perfections are Causes and Effects , it doth sufficiently satisfy me , that I do not unsutably think of God , when I enquire , Why doth God punish Sin ? and resolve that it is because he is just : And if I yet further inquire , Why is God unchangeably just ? I cannot but think it is either because it is congruous to his glorious Nature to be unchangeably just , or that he is unchangeably just , only because he will be so . I see no reason for any third Ground or Rise , whence all God's Decrees and Dispensations do flow . I know there be some who think that it would be derogatory to the Freedom and Absoluteness of God , if all his Dispensations did not arise only from his Will ; but that very Reason infers the contrary Conclusion , because it brings a Reason why all must flow from God's Will , to wit his Freedom and Absoluteness , which yet are not his Will , nor from his Will , nor are they moral , but natural Perfections ; and it is evident from Scripture , and acknowledged by all Christians , that there is a difference between God's Moral Commands , which are unchangeable , and his positive Commands , which he hath changed ; and consequently that there is a difference betwixt the Moral and Positive Law of God. So that in the Positive Laws or Commands , the Matter is indifferent , and becomes only morally good by and during the Command ; as the Command to forbear the eating of the forbidden Fruit , he instituted Circumcision , and all the Ceremonies of the Levitical Law , and many of the Judicial Laws : therefore in the Moral Commands , there must be something more in the Matter commanded than in the other , and more than the Command it self . When the Scripture saith , that God cannot deny himself , it cannot be restrained unto his Will , nor that he cannot deny that he doth exist , but that he cannot deny his essential Natural Perfections , by commanding or doing any thing unsutable to them . The Scripture saith expresly , that it is impossible for God to lie ; if this Impossibility were only because of his Will and Decree , then it should be impossible that God should not do all the Acts of Creation and Providence which he hath decreed : Yea , it would lead to that blasphemous Opinion , That God hath decreed , and hath or will do all that is possible for him to do , and that his Power is no larger than his Will ; therefore the Impossibility of God's lying must not alone be because he hath willed or decreed not to lie . Whatsoever depends upon meer Will , is ambulatory and changeable , by an opposite Act of the same Will , and both Acts would be equally good . So it is in the Divine Positive Laws and Precepts which are changed , without Changeableness in God , because the Change is sutable to his Divine Perfections , especially to his Freedom of Indifferency ; and if he might so change his Promises , his Faithfulness , and the truth of his Expressions , no Creature could have any ground of Trust , which would overturn the Faith. Were it not horrid to imagine , that God who hath freely from Eternity decreed , being considered as prior in the Order of Nature , tho not of Time , to these Decrees , or as abstract from these Decrees , were indifferent as to Truth and Falshood , Justice and Injustice , as he was to the creating of Creatures , or to the Manner , Kinds and Individuals of them ? which some have rather inclin'd to , than to suppose that in the Direction of the wickedest Acts , God should not be an Actor , to maintain a Metaphysical Extension of his being the first Cause . Some have thought that God is not capable of any Obligation , or Debt to his Creatures , nor of any other Justice , but that which is called distributive in Rewards and Punishments , because he cannot be obliged to give or perform to his Creature , and so not by commutative Justice : but tho that kind of Justice be commonly called commutative , because it is frequently exerted in exchanging of one thing for another , yet we must not measure things meerly by Names ; for the Obedience of Children , and the Performance of every gratuitous Promise , is not by distributive , but by commutative Justice . The Apostle Paul accurately discussing that great Question , Whether Salvation be by Grace or by Works ? doth clearly oppose God's giving any thing by Grace , to his giving on the account of Works , and saith in express Terms , To him that worketh is the Reward not reckoned of Grace , but of Debt : here the Reckoner and the Rewarder is God , who accounteth himself Debtor of a Reward to him that worketh Good perfectly without failing . I know it sounds yet more harshly to some pious and well-meaning Souls , to say that God governs his Actions by a Law , supposing it to import , that he is under a Law , which it doth not import ; for God is neither under nor above his own Moral Law , for he is a Law unto himself : And in the narrow Sense that Law is sometimes taken , as it requires a Sanction by a Penalty , in case of Transgression , a Law cannot be attributed to God , but that is not essential to a Law ; for many Laws even of Men , have only a Reward annexed and no Punishment , and others have neither Reward nor Punishment , but the Deeds otherwise done are only annulled , and made void or ineffectual . A Debt or Obligation cannot be without a Law , for Law is the Reason or Cause of an Obligation , by which the Person obliged is determined , and ruleth himself , and therefore it is called a Tie metaphorically , whereby one is tied to walk only as agreeth with that Tie ; so that unless we should say that a Debt or Obligation is without a Reason or Cause , we must acknowledg that where a Debt is , there must be a Reason of it , which is the Law. It would sound harsher to these tender Souls , to say they worshipped a Lawless God. It breeds Horror to think how like these Mistakes would render God to Tyrants , who cannot hear of any other Rule of their Subjects Obedience , but such is our Pleasure , and who would have themselves thought to be above all Law , and to be tied by no Obligation to their Subjects . I know it is like to be thought a bold and useless Curiosity , to enquire into the Cause of God's Decrees and Dispensations , who doth all that he will , and who may say , What dost thou ? and who giveth account of none of his Matters . But God's not giving an account of his Matters , is not concerning the Rules of his Holiness , of which he gives frequently an account , but concerning the particular Means and Expedients by which he brings his Purposes to pass : neither is it the question , that he does nothing but what he will do ; yea whatsoever he doth , he doth it by his Will : but the Question is , Whether he willeth and doth upon an anterior Motive , not from the Creature , but from himself ? I mean anterior in the order of Nature . Nor do I think that it is required of all that are saved to search so high , but of those only to whom God hath given Capacities and Opportunities ; for to whom much is given , of them much shall be required : And tho the simple Ignorance of these things will not be imputed as an Offence , Errors in these Matters are very dangerous ; and therefore seeing they are so frequently vented in the World , it is not only profitable but necessary to prevent or cure Errors concerning the Representation and Character of God , Reason being given in Scripture so oft from such Grounds , and not from mere Will. And beside , it is of excellent use to understand the Divine Nature , which raiseth and increaseth the Admiration and Adoration of God , and the highest , purest , and least selfish Love to him , and the greatest Reverence and Obsequiousness to his Pleasure : the meanest Capacity may love God , because he hath promised them Happiness by Repentance and Faith ; and much more the Love of Gratitude may arise from the sense of his giving of these Graces , yet there is a small Proportion between the glorious Excellency of God in relation to a particular Creature , and his Glory shining forth to the whole Creation , and must produce a far greater measure of Love and Reverence , which are much weakened by attributing any thing to him unworthy of him . However none can justly blame me to clear my own Thoughts , and raise them as high as I can ; and I do bless God for the increase of Love and Reverence he gives me thereby . I am perswaded that the rise of most of God's Decrees and Dispensations are from the Congruity thereof to his natural Perfections , as becoming and being worthy of such a Being : I say it is a Congruity to his natural , not to his moral Perfections ; for he is not just because he is true , nor true because he is just , nor gracious or merciful because he is just or true . But when I consider what is congruous to , worthy and becoming a Spirit omniscient , omnipotent , self-existent , all-sufficient , infinitely blessed , free and independent , and then put the Question to my self , Must not such a Being be just , exactly fulfilling all his Promises , incouraging and rewarding the Good , discouraging and punishing the Evil according to their Merit ? I am fully perswaded he must be such , not by a fatal Necessity , nor by meer Indifferency , but by a voluntary and free Choice . And when I further pose my self , whether such a Being will only perform his Promises , reward and punish according to Merit ? I am convinced it is congruous to him to be good , bountiful , gracious and merciful beyond what his Justice requires , and that without any Bounds , as in his Justice , which precisely follows his Promise , or what is congruous for him to do upon occasion of the good or evil Actions of his Creatures . When I consider , Whether such a Being will always express his Mind truly , and never deceive ? I can have no doubt of it . If again I consider , Whether such a Being will ever choose fitted Means for all his Purposes , and do nothing in vain ? I am assured that he is infinite in Wisdom , and will do nothing in vain . And lastly , when I consider , Whether such a Being will ever be constant in his Purpose , and be unchangeable therein , and in his Justice , Bounty , Truth and Wisdom ? I know he cannot change in these , because they are all congruous to his unchangeable Nature . By this Congruity I understand God's Holiness or Godlikeness , that is , that God acteth always like himself . There is nothing more frequently inculcated in Scripture , than Godliness and Holiness , which are originally and principally attributed to God , and in Analogy to his Rational Creatures : it shall be the eternal Exclamation of all God's happy Creatures , Holy ! Holy ! Holy Lord God Almighty . I do not take Holiness to be as a Metaphysical Abstract from all God's Moral Perfections , but that it is the precise and formal Reason , why they are morally good . Holiness in the Creature ( or Godlikeness which is the same ) consists chiefly in the Creatures being Godlike , that is , imitating the Divine Moral Perfections , in being just , being true , prudent and constant ; but in other Duties of Holiness , the Likeness to God is more analogical , and less proper : The Analogy consists in this , that as God acteth always congruously to the Divine Nature , so the Rational Creatures ought to act congruously to that Nature , and those Principles that God hath freely imprinted in their Minds ; so they ought to adore God , to obey him in all his Commands , to trust in him , and to be temperate in every thing , and to subordinate Self-love to the Love of God. Holiness is also taken for the Destination of things to the Service of God , and separated from common Use , which therefore is called Consecration . I know the immediate Rule of the Creatures is the Will of God , obliging them to obey , not only what is congruous to the Divine Nature , or to their own Nature , but whatsoever positive Law or Precept God doth command : tho the Matter be indifferent , and that they may sufficiently be assured that he will never command any thing incongruous to himself ; yet it is of great use to know the difference between Moral and Positive Commands ; for the Glory and Amiableness of God appeareth far more in the one than in the other , albeit the Positive Commands of God do indispensibly require full Obedience , which is from an inbred Principle in the Mind of all Rational Creatures . I am not troubled that it may be said , that the Scripture Phrase is most of the Perfection of God , and of his Justice , Goodness , Mercy and Truth ; for all is still mentioned as his Holiness and Godlikeness , and many Cases do and may occur , that we cannot so clearly refer to these particular Terms , as we can know whether it be congruous for God so to do or not ; neither doth the Scripture express and define wherein Holiness consists , but by the Expression of Godliness , or Likeness to God : And altho Perfection be frequently attributed to God , yet Godliness is a more distinct Term ; for we must not explicate Godliness by Perfection or Goodness , lest we should fall in the Apprehension that hath misled many , that God would have shown more Goodness to have prevented all Sin , and that there must be more Worlds than this , at least more Species of Creatures than upon the Earth : but we must explain God's Goodness with Congruity to his Nature , which comprehends his Freedom , whereby it is not congruous to him to communicate all the Good he can , which would never terminate nor be stable , but that he acteth freely , and that it were impossible for us to know what Good he hath done or will do , if he had not revealed it . Some of the Fathers , and many since , have fallen into that Error , that God's Goodness doth not admit that he should punish any Creature eternally ; and tho the Scripture says the contrary expresly , they produce other places to prove that Eternity is sometimes taken for a very long Time. Becomingness or Decency is vulgarly attributed to the Modes or Forms of Behaviour , and so it is said by the Apostle , Let all things be done decently , and in order ; which doth neither declare nor constitute that Decency as a kind of a Christian Vertue , but as a Recommendation of what is expedient . The Scripture maketh an express Distinction between that which is unlawful , and that which is inexpedient ; so that kind of Decency is a part of Civility . No serious Man can imagine that every undecent Gesture or Expression is a Sin. Hence it may seem that the precise Nature of Holiness cannot consist in Becomingness or Congruity to the Nature of God , or of Creatures , which could only amuse the Vulgar , who lay too much weight upon Words and Terms ; as if the appropriating the Name of Decency or Comeliness to the least of Civil Vertues , in which there is no Speciality , did import that there were not an higher degree of Decency ; but if Words import , those of the Learned must be of the most Importance . The Greeks , which were the learnedst of Nations , have no other word to express Vertue , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is comely and becoming ; and therefore the Divine Vertues cannot be fitlier expressed than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Human Vertues by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By the Reasonings in Scripture from what is becoming , God doth assure his unchangeable Justice , Shall the Judg of all the Earth do unjustly ? And when the Apostle to the Hebrews gives the Reason why God did require the Suffering of his Son to expiate Sin , he saith , For it became him , for whom are all things , and by whom are all things , in bringing many Sons to Glory , to make the Captain of their Salvation perfect through Sufferings . I stumble not that it may be objected , that it is an unwarrantable Boldness to be positive what is becoming the glorious Nature of God , and no less unwarrantable to make Conjectures thereupon ; for such Objections ( if true ) would eradicate all the inbred and self-evident Conceptions of God , that he is benign , just and true , as to which the Mind seeks for a Reason ; that seeing these are free Acts , Why is God unchangeable in them ? Nor doth the Mind acquiesce , that he is so unchangeable because he will be so ; for it still urgeth that his Will is the most rational Inclination , and therefore the Question returns , Why doth he unchangeably will so ? when this Return is made , that these are congruous to , and sutable or becoming such a Nature , that is rested in as a self-evident Proposition : For as God hath imprinted on the Soul of Man by Sense a self-evident Apprehension of Proportion , Symmetry and Beauty , of which no Man craveth , nor can any Man give an anterior Reason ; so there is more Reason , and no less Clearness , that he hath given the like Evidence to the Mind in the Apprehension of what is congruous , sutable and becoming an infinitely blessed , and all-sufficient Being , which doth also appear in most other Objects , of which none do require a Reason , which doth best appear in Negatives , as that it is not becoming a Man to be fearful , or bashful , which yet is not unbecoming a Woman : Or that it is unbecoming an old Man to be delighted in Toys like a Child , or a Divine to be in a Warlike Posture with a Military Batton , or Plumashes ; or a Judg to be partial , or unjust : as it is said of God , Shall the Judg of the whole World do unjustly ? the Reason is implied , that the highest Judg cannot possibly do unjustly , not for want of Power , but because he is the highest Judg. May it not as well be said , that it is a Boldness for Creatures to be positive in determining what are God's Perfections , as what is sutable to a self-existent , self-sufficient , free and fully blessed Being to do towards Creatures ? which do arise in the Minds of all that consider , tho they reach not all God's Perfections in particular , or never thought upon many of them , but on the comprehensive Conception of God. That the Holiness of God and of Creatures consisteth in the Congruity of their voluntary Actions to their Natures ; that they do such things as are worthy of their Natural Perfections , not by the worthiness of Merit ; but of Symmetry and extension of the Usefulness of their Natural Perfections , is further confirmed by many Sentences of Scripture , perswading them to act from that ground ; as Paul to the Romans saith , Let us walk honestly , as in the Day . The word translated honestly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , becomingly : And several Christian Duties are perswaded to be done as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , pertinent , or worthy of the Actor . As also Paul to the Colossians saith , We do not cease to pray for you , and to desire that ye might be filled with the Knowledg of his Will in all Wisdom , and spiritual Knowledg , that ye might walk worthy of the Lord , unto all pleasing . And the same Apostle to the Thessalonians saith , That ye would walk worthy of God , who has called you to his Kingdom . And to the Philippians , Only let your Conversation be such as becometh the Gospel of Christ. And to the Ephesians , I therefore the Prisoner of the Lord , beseech you that ye walk worthy of the Vocation wherewith ye are called . And thereafter , But Fornication , and all Uncleanness , nor Covetousness , let it not be once named among you as becometh Saints . In all which , both the Knowledg of that Dignity , Decency and Congruity , is supposed rather than revealed , and is perswaded thence , and not meerly from the Command . The Scripture attributes to God the Beauty of Holiness , and to the Mediator , that he is altogether lovely ; and there is nothing it inculcates more than the Glory of God and his Majesty , all which are several degrees of Comeliness : for nothing can be nearer Comeliness than Beauty , which standeth most in a Symmetry or Congruity , whereby the Eye of the Body or Mind is affected ; and the proper Nature of Glory is shining or resplendent Beauty , and therefore in the highest degree is proper to God alone . Majesty is the Beauty or Comeliness of the Appearance and Deportment , manifesting Magnanimity and Magnificence , Stateliness and Prudence , and is only to be attributed to Sovereign Princes , and in the highest degree to God alone ; and yet is wholly in Symmetry and Sutableness to what becomes that Greatness : and therefore Holiness or Godlikeness must needs comprehend the most transcendent Glory and Majesty in the Divine Deportment of God by his voluntary Actings , sutable to his Divine Natural Perfection . MEDITATION XI . Upon the Unchangeableness of God. HAving cleared my self concerning the Holiness of God , by the distinctest Conception thereof I can reach , I am fully satisfied that it is the source of all the Divine Decrees and Dispensations , and that thereby God doth ever aim and act like himself . I do thence by immediate and necessary Consequence perceive , that God never hath , nor never will design or do any thing that is not like himself . That were incongruous to , and unworthy of , and unbecoming the infinite Glory and Beauty of his Holiness , wherein he must be unchangeable , not by any fatal Necessity , but by his free Choice . I know the Unchangeableness or Immutability of God may and uses to be further extended , and to be taken not only actively for the Unchangeableness of his Decrees and Dispensations , but passively for the Unchangeableness of his Being and Natural Perfections , whereby he is altogether impassible ; because no Creature can have any Activity , which could have a Physical Operation upon God : Yea if we should suppose ( that which is impossible ) that there could be another of infinite Power , as in all things it would be inconsistent with the Deity , so evidently and eminently in this , that it could never be more powerful than God , and therefore he behoved to be able to resist all Impressions and Alterations from it . But Unchangeableness in this sense differs nothing from the Omnipotence , and other natural Perfections of God. The Unchangeableness I now think on is God's active Unchangeableness , whereby all his Decrees are sutable to himself , and all his Actings are unchangeably conform to his Decrees . I know that in the right Apprehension of this , as in all other the Divine Perfections , there is great need of Wariness and Caution , lest one of them should be conceived to be inconsistent with , or incroach upon another ; and therefore I might be apt to mistake ( as others have done ) the Unchangeableness of God , as if it were inconsistent with his Unchangeableness , that upon different occasions he should act differently . I have seen of late , and not without Abhorrence and Admiration published in Print , by one that pretends to be a great Divine in the Roman Communion , that God is only a common Cause , working like the Sun , Moon , or Stars , without Consideration of any particular Circumstances , but that all Specialities are acted by Christ , whose Understanding being finite , as Man , cannot comprehend all things at once , and therefore the Specialities arise as things fall in his Thoughts . It is another strange enough Misapprehension of the Unchangeableness of God , as if it did import , that he could not have Consideration of the Actings of his free Creatures in any of his Decrees , but behoved with as little Consideration of deserving to design the Rejection and eternal Misery of some , as of the giving of Grace and eternal Glory and Blessedness unto others . It were injurious to imagine , that Learned and even Pious , and for the main Orthodox Divines could have admitted so harsh a Character of the blessed and infinitely amiable God , if their Mistake of the precise Import of God's Unchangeableness had not carried them unto that Supralapsarian Way . Others apprehend it must imply a Changeableness in God , if his Divine Perfections had any Effect at one time that they had not at another , and when they see Scripture and Providence full of the contrary . For instance , that the Power of God was not always exerting it self in Creation , or in the punishing of some , and pardoning , accepting and glorifying of others ; yet to maintain their Misapprehension of God's Unchangeableness , they strain their Invention to find a Reconciliation , and say , that there was not any other Act of the Divine Will , Power or Perception , but his eternal Decree , from which alone all these Effects followed ; so that the Act of Creation was only that Decree as breaking forth in its Effect : yea to exclude Changeableness in Knowledg , they must also allow , that in the beginning God knew not that he was creating , or that Creatures were brought forth , and not till then , which did import no alteration of the Perfection of God's Knowledg , because he did as clearly know all things that were to come to pass from Eternity , as when they did come to pass ; yea , and knew no more as to the Matter , but as to the Being , future , present , or preterit : No Invention can avoid that God knows that the World was once to come , and now is , and that the Flood was to be , and is now past ; Could they also give an account how the same Decree could take Effect by one Act of the Divine Will , and yet at so immense distance of Time ? Certainly there was no Act of God's Power different from his Will in the Decree ; and if there was a Power different from the Will , it did not then begin to exert it self , how then should that Act of the Will be efficacious , that from Eternity had no Effect till the beginning of Time ? And how should the Will of the ending of Time be so long after the beginning , which could not be by the meer Negation of willing , but behoved to be by a positive Act of the Divine Will , that such Acts of the same Will should be longer without Effect than others ? So that one Act of his Will should suspend the Effect of another ; whereas the Scripture doth always distinguish God's Decrees from his Dispensations , and Working . Our Saviour saith expresly , Hitherto my Father worketh , and I work . Must we thence say , Hitherto my Father decrees , and I decree ? And tho it be said , that all God's Purposes take Effect , it is also said , that all things come to pass according to God's Purpose , which explaineth the manner of their taking Effect , not by his Purpose , but by the Performance of it , in working according to it . The genuine and proper Subject of Changeableness or Unchangeableness , as to Acting , originally is in the Purpose , or Intention ; for no rational Being can operate rationally , but by an Intention to work , whether the Intention be before , or with the Operation , and therefore is changed by the change of the Intention : Therefore God's Unchangeableness doth precisely consist in this , that his eternal Purpose or Intention , being fully sutable to his Divine Nature , could therefore never be changed , and by his Omnipotence it could never fail of the intended Effect : So that his Unchangeableness is not that he acteth ever the same thing , but that he acteth ever sutably to his glorious Nature , and doth unchangeably perform what he purposeth . No Creature could know God's eternal Purposes , Decrees or Intentions , or what his Will were , without Revelation , but by knowing what were congruous and sutable to the Divine Nature . Our innate Conceptions of the Divine Actings are chiefly in our Apprehension of what is sutable to the Divine Nature ; from whence we infer his Unchangeableness , Justice , Benignity , Mercy , Faithfulness and Truth , which we do not perceive so soon , or so clearly as the other . We may and do oft doubt concerning several Dispensations , whether they flow from God's Justice , Benignity or Mercy , being yet very clear that they are congruous to his glorious and blessed Nature . God's Unchangeableness doth not import , that he hath always the same Love of Beneplacence and Beneficence to his Elect , before they were converted as after , and when they fall in presumptuous Sins , for which he withdraws his Countenance , their Peace and Joy , and doth correct them , as when they consider their Ways and repent , and he cherisheth and comforteth them , albeit his Love of Benevolence to them is ever the same , because in all these he acts sutably to himself . I abhor their Folly who think , that Sin is no more Sin , nor no more to be sorrowed for in the Regenerate , or that God hath relaxed his Justice , in making that which was Sin against his Moral Law to become no more Sin , which would indeed import a Mutability in him . It is also a groundless and empty Notion , to infer from God's Unchangeableness , that there can be no more nor no less Motion in the World , than at the Creation , or that there shall be no more or fewer saved of Mankind , than fell of the Angels . I do also admire and abhor their Error , who hold that God's Love of Benevolence to the same Creature can change , seeing it flows from his meer Grace , and from no good thing in the Object ; Whence then should the occasion of the Change arise ? This Imagination not only incroaches upon the Unchangeableness of God , but upon the Omniscience of God ; for if he did foreknow all that every Creature would do , tho his Benevolence did arise from their Actings , yet it could not be from the singular Acts , but from the Prevalence . Were it then possible that from Eternity he should have Good-will and Hatred to the same Person ? much less that he should have so many Changes of it ? If he did foreknow that after the attainment of Grace , that Creature would finally forsake him , could it consist that he should have the Love of Benevolence to that Creature ? The Lord hath said , I am God and change not , and therefore the Sons of Jacob are not consumed : And whom he loveth , he loveth to the end ; which can only be understood of his Love of Benevolence , not of his Complacence : The Reason of the Difference is manifest , because his Benevolence is anterior in the Order of Nature , to any moral Goodness in the Creature , which are the Effects of it , but his Beneplacence presupposeth Goodness given by God to the Creature . This Unchangeableness of God is further illustrated by his Omniscience ; for from Eternity knowing all things that were to come to pass , there could no unexpected Case arise that might give occasion to him to change , and therefore this Unchangeableness is an incommunicable Perfection of God. Creatures could not act sutably to their Natures , and to their Duty , if in many of their Purposes they should not change , if Matters of moment that they expected not should occur : their Constancy reacheth no further , than that upon small and light Occasions which they might neglect or contemn , they would not change their professed Resolutions in Matters of moment . The Unchangeableness of God importeth not that he is inexorable , and that it is in vain to pray to him , because he hath from Eternity immutably decreed all things that were to come to pass ; and indeed it were a too hard Objection , if God did not determine with Foresight and Consideration of the earnest Desire and fervent Supplication of his Creatures , as the Object of his Decree , and not as the meer Antecedents of it : But seeing he doth so decree , we may with as good Warrant and Confidence supplicate , as if he were undetermined when we pray ; whence only there can a rational Account be given why we should pray with Divine Approbation , even in relation to the Change of inscient Nature , as against Drought , Barrenness , Inundations , &c. Are we thereby allowed to implore of God a Miracle , that by his Omnipotence he should alter the course of Nature ? No , but because he hath so ordered the course of Nature , upon his foresight of the Necessity , and of the earnest Desire and Supplication of his Creatures , so that it should be correspondent to their Desire . It doth not import a Changeableness in God , that he doth not inflict the Judgment he denounceth against Sinners , generally or particularly : And when he said to Adam of the forbidden Fruit , In the day thou eatest thereof , thou shalt surely die : Or when Isaiah from the Lord , said to Hezekiah , Set thy House in order , for thou shalt die and not live ; And yet by the same Prophet he saith , I have heard thy Prayer , I have seen thy Tears , behold I will heal thee , and thou shalt go up to the House of the Lord on the third day , and I will add unto thy Days fifteen Years : And when by Jonah he prophesied to the Ninevites , Yet forty Days and Nineveh shall be overthrown ; which doubtless hath been upon a particular atrocious Sin , for which they humbled themselves with Fasting and Mourning in Sackcloth ; and tho their Mourning was not Repentance unto Eternal Life , yet thereupon God forgave their Overthrow which he had threatened . These and like places signify not God's Will , which is never without Effect , but the Sanction of his Justice , intimating what is deserved , or to be observed as his Pleasure . I know some Men have considered the Intimation of Hezekiah's Death , and Nineveh's Overthrow , as Predictions ; wherein not only the Unchangeableness , but the Veracity of God is concerned : And there is a whole Treatise written on that Subject , whether the Term of Life be determined and fixed , and different Judgments thereon , which I think strange , that any thing should be supposed undetermined by the eternal Decree of God , to do or permit any thing that was to come to pass , seeing it is expresly said , Known unto God are all his Works from the beginning . But the Addition to Hezekiah's Life , imports no more than God's not inflicting his threatned Judgment against Hezekiah for his Confidence in his own Strength , by his Armour and Treasury , which he shew to the Messengers of Babylon : Nor is it congruous to say , that the Prophet's Design was to show when Hezekiah by the course of his Nature would die ; for it 's evidently a threatning for his Pride and Self-confidence , which appeared more after his Recovery , but it was lurking before : For before his Sickness it is said , that he was magnified in the sight of all Nations . There is no Example where God did ever use such Expression , but in the way of threatning for Sin : Neither do I like that Interpretation of Jonah's Denunciation , that there was ever a secret Exception of Repentance in the Denunciation of all Judgments , which the Ninevites by the Light of Nature knew , seeing Jonah did not know it , but was angry that God spared Nineveh , lest he might be thought a false Prophet . But it is certain and frequent in Scripture , that when God denounces Evil for Sin , it is no Prediction , but a Threatning , importing no more , but that it is just to be inflicted , if there be no Redress . MEDITATION XII . Upon the Goodness of God. I Do conceive that the first Divine Perfection in the natural Order arising from God's Unchangeableness , Godlikeness or Holiness in relation to Creatures , is his Goodness ; for the Acts of his Goodness behoved to be before the Acts of his Justice , Mercy and Faithfulness , all which presuppose the Existence of Creatures , but the giving or designing to give them Existence : and such a Nature as God gave them , are Acts of meer Goodness which no Meritmonger can pretend to arise from any thing in the Creature ; and therefore the clearest way to a distinct Apprehension of the Divine Perfections , is to follow their natural Order . Goodness is in ordinary use of very different Significations , sometimes it comprehendeth all Perfections natural and moral : For all that is morally good , or that is profitable and pleasant , are comprehended in that kind of Goodness , to which all the Acts of Reason are bounded , and it is not within the Latitude of the largest Freedom to choose any thing but what in some of these ways is , or appears to be good . But Goodness in this Latitude is not to be attributed to God , who never acteth upon meer Appearance ; but all his Actings towards Creatures are morally good , even then when the Effect is naturally evil , as it is said , There is no Evil in the City , which the Lord hath not done . The Goodness of God is also taken as comprehending all his Moral Perfections , by which it is said , that he is good , and doth Good , and that there is none good but one , that is God , who only is absolutely and infinitely good : but the Goodness of God here proposed is distinct from his Justice , Mercy and Truth , and is more exactly expressed by his Bountifulness or Benignity . The Goodness of God is likewise taken as it comprehends his Faithfulness and Mercy , which are his most eminent Goodness and Benignity ; but here it is understood for that Goodness of God to his Rational Creatures , which is without Consideration or Connotation of any thing in these Creatures , and is so distinguished from Faithfulness , which presupposeth Trust , or Expectation in the Creature of some Good , which is sutable to his excellent Nature to give to those that do depend , trust or wait on him for it , and yet is not as an Act of Reward in Justice . Mercy imports Compassion to a Miserable Creature , chiefly in and for Sin , and Forgiveness of the Sin , and Restitution from the Misery : But the Goodness which I now consider , is that which is freely bestowed upon the Creature , presupposing nothing in it , of which there are exceeding many degrees , whereof some are anterior to Sin and Misery , and some are posterior , and yet are not the Acts of Mercy . For when Adam had fallen from his Innocency , and from the Favour of God , it was an Act of Mercy by the Mediator to pardon him , and to restore him unto the Favour of God ; but it was not an Act of Mercy to raise him to an higher degree of Happiness than he had when he fell , by which he could never fall again from the Favour of God. The first Act of God's Goodness and Bounty was in the creating of Rational Creatures , which in their Essence did necessarily imply Understanding , by which they could perceive their Creator , themselves , and other Objects , and could judg of the Attributes of these Objects , and deduce Consequences from these Judgments , and determine their own Choice of what they thought best , with a Power to act the same : all which is implied in the Essence and Being of a Rational Creature , and there can nothing be imagined more free and abstract , than God's Goodness , in giving this Existence to Rational Creatures , which were of two kinds , Angels and Men ; Angels exerting all their Faculties with outward Objects , having Communication with them either immediately , or by Impressions upon them by a Medium : For unless Angels knew the Thoughts of God , Angels and Men , and the distant Actings of extrinsick Objects , without intervention of a Medium , which I am far from believing ( and which is an incommunicable Perfection of God , who can be passive in nothing , but knows all things actually in his own Decrees ) I must believe that Angels communicate their Thoughts by some Signs in a Medium , and do so perceive the Thoughts and Actings of other Objects : tho it was not necessary the manner of the Knowledg of Angels should be revealed , yet I may safely remove from them what God appropriates to himself , to know Thoughts without any outward Sign ; yet God communicates to Angels by a Medium , or immediately . I do sufficiently know by Revelation that some Angels were created with far greater Perfection of Knowledg and Strength than Man ; one Angel did in one Night kill fourscore and five thousand Men. I doubt nothing that by the Goodness of God there were inbred Principles of Knowledg and Inclination in Angels , as well as in Men , by which they were innocent and holy , while they did follow them , but changeable , when so great a Multitude of them fell from their Innocency , and the Favour of God : And tho the elect Angels who persevered have the same changeable Nature , they could not be justly called happy , if God had not added a farther degree of Goodness , confirming them against all danger of falling , whence he calls them in his Word Elect Angels , which I do not think to be an Act of God's Primitive Justice , being so high a Perfection , that they could never merit it by being innocent during the time of their Trial , but that it was by the free and undeserved Goodness and Bounty of God. The Angels by their Nature had no Power of Propagation of their Kind , but for any thing appears they were created all together , and none of them depended upon another , but in so far as some might have greater Knowledg and Strength than others , and so Beelzebub is called the Prince of Devils , and it is like he hath been the Author of the Fall of the rest , as it is certain he was the Seducer of Man. The Nature of Man ( as the Scripture tells us ) was lower than the Angels , and his Soul was incorporate with a Body fitted with Instruments apt for exerting all his Capacities by the receiving the Impression of outward Objects through the Senses , all having Communication to the Brain by the Nerves and Spirits , by which the Soul is passive , and by the same Nerves , Spirits and other Instruments are fitted to exercise Motion , and act upon outward Objects , and upon the Parts of their own Bodies . These Specialities are in the specifick Nature of Angels and Men , and therefore I reckon each of them but as Gifts of the Bounty of God. All other Creatures were created in farther Manifestation of the Perfections of God , which is his Glory , and for the use of Angels and Men. I think it too great Partiality in those who make all the inferior Creatures to be design'd for Man's use only , and not for Angels , who have greater Pleasure in the knowledg of them , and of the Glory of the Divine Perfections shining in them , than Man ; and tho Man hath more need of them , and Benefit by them , yet the Angels are not without both , in making use of them as Instruments , in Communication outwardly by them , and inwardly in them . The free Bounty of God did imprint upon the Soul of Man the first Principles of his Knowledg of Things that fall not under Sense , without which he could never have had firm and clear Knowledg , albeit he had the Capacity to discern Implications and Consequences , downward from Causes to Effects , and upwards from Effects to Causes ; for if there were not some Principles self-evident , the Chain of Consequences might run without end . The Bounty of God did also give to Man the Capacity to know Consequences , which makes a great addition to his Perfection . God did likewise in his Bounty give Man the distinguishing Acts of Joy and Sorrow , the one arising from Objects congruous to his Nature , and useful for him ; the other from Objects unsutable , and hurtful to him , that he might approach the one and fly from the other : So that Joy and Grief are not at Man's Discretion , but have their peculiar Objects , by the Impression whereof on the Sense , Imagination , or Memory , they are excited , and not otherwise . I know no sufficient Reason why such Sounds should be harmonious and sweet to the Ear , and others harsh , than this free Gift of God : For tho some Difference might arise from the grating of the Ear , or the easy insinuating in it , I see not how that could go the length of the Pleasure of Harmony , or Displeasure of Discord ; nor can there another sufficient Reason be given of the Pleasure arising from certain Figures and Colours , and of the Displeasure from others , nor of that great variety of Smells and Tastes , or of the Pleasure that arises from the Touch , beside that Smoothness or Ruggedness , of any pungent Impression . It is a farther degree of God's Bounty , that he gave Man so many Senses , by which he might perceive the Impression of all bodily Objects , and receive Pleasure and Profit by them , and shun Displeasure and Hurt . Food being necessary for the Subsistence of Man , God hath placed three Senses as Sentinels at different distances , warning what Food is convenient or inconvenient for him . The Eye sees ordinarily at the farthest distance , by which at the view his Appetite is moved , the very Brutes at view discern their Food and Physick more exactly than Man , because he hath the use of Reason and Experience ; but many things which cannot be discerned by the Sight , being brought near the Nose will be discerned by the Smell ; and what cannot be so distinguished , will be discerned by the Taste . The Bounty of God hath yet further gratified Man , by variety of Creatures , affecting all his Senses , not only for his Necessity , but for an innumerable variety of Pleasures . There is a several kind of Perfection by the Goodness of God given to Man , in the wonderful Structure of his Body , wherein there is such variety and multitude of Instruments serving for the use of the Soul , that there is nothing in it or of it , but what is befitted to be an Instrument of the Soul , that all the Industry of Physicians till of late , made a very small Progress , by Inference from the sensible Effects of the Body of Man , or by Anatomical Inspection ; and every day there are new Discoveries made , wherein the late Invention of Microscopes helpeth much , discovering these minute Vessels , which are impossible otherwise to be seen ; so that the Psalmist cries out with Admiration , I am fearfully and wonderfully made ! No Man hath yet given any probable account of the Formation of the Body of Man , or other Animals , nor how the Bones do grow in the Womb of her that is with Child . Whence there is a great Check to Man's Presumption , who is so slow in acknowledging a Being superior to himself , and so apt to admire his own Knowledg , as if there were nothing he could not reach , when yet he knows so very little of his own Body . The Comeliness and Beauty of Man's Body is a farther degree of the Bounty of God , which tho it be much marred , hath in some so much remaining , whence it may be considered , how great the Beauty of Man was before the Fall , and shall be yet much more after the Resurrection of the Elect ; for they shall be like unto Christ's glorious Body . It were but a vain Curiosity to inquire what Alteration in Man's Body would be congruous unto that State. The Bounty of God is signally seen in the admirable Union of the Soul and Body , which are two diverse Substances , which can and do subsist apart , and are of the most different Natures , and yet are so firmly united , that the Soul will never desert the Body , were it never so unfirm and crazy , while it can exercise its Faculties by it , and doth so love it , that it feels all things that make Impression upon it , it hath Pleasure in all that befits the Body to be its Instrument , and Grief or Pain on the perception of all that is hurtful to the Body : Yea it apprehends not only that the Grief and Pain , but that the Hurt that causeth it is subjected in the Soul it self , the Excess and Abuse of which makes Men reflecting upon themselves to apprehend themselves much more as a Body , than as a Spirit ; as if the Soul were subordinate to the Rody , and its chief Use were only to enliven and preserve it : And therefore in the sharp Pains , confounding Terrors , or excessive Joys , arising from Sense or Imagination , the Soul can hardly admit of another Thought , by still reflecting upon these ; and therefore sensible Pleasures do divert and seduce the Soul from Objects and Delights which are more spiritual , and sutable to it self , more noble and sublime , the increase or continuance whereof will never breed loathing or lessening of their Pleasure thence arising , as sensible Pleasures do : yet this is not to be imputed to , nor doth it blemish the Goodness of God , in giving sensible Pleasures , which cherish and befit the Mind when rightly used . The Stoical Severity doth not a little reflect upon the Wisdom and Goodness of God. There is no small Debate among the Learned about the Cause of the Union of the Soul and Body , which I am not now to prosecute ; but I cannot so well satisfy my self , as by apprehending that this Union is by an Instinct freely given of God to the Soul , by which it doth so cleave to the Body , and delight in it , that it can never leave it while it is able to serve it , which is not in the Essence of the Soul , tho it be comprehended in the Essence of Man , implying more than a Soul and an organized Body , by which it can receive Impressions , and act accordingly , which an Angelical Spirit can do ; and Experience hath shown that they oft-times have done , acting by a fresh and incorrupted Body , whence the Soul was departed , that it was not discernable from a Man. Yea evil Spirits have frequently possessed living Bodies , and have overacted the Soul contrary to its Inclinations and Attempts , as being a stronger Spirit . When I consider the Strength of Self-love , that is another inavoidable Instinct , or even the fresh and tender Affection of Parents to their Children , having nothing in them to breed Aversion , which no reasoning can overpower ; I have no Hesitation that the Soul is capable of this Instinct , and that it ceaseth not to have a desire to be reunited to the Body , even in its glorious State of Separation ; else the Resurrection should not be a farther Perfection of Glory . Neither do I like the excessive Expressions of the Soul 's being in the Body as in a Prison ; for tho the Soul be more happy when out of the Body , when it is in a sinful State , because a great part of Mens Sins arise from their bodily Affections , whereof Angelical Spirits are not capable , yet that is from Man's Corruption through Sin , and doth nothing derogate the Goodness of God : I do not believe that these Spirits acting a Body have Pleasure or Pain , as Souls have , by the Impressions or Actings through that Body . If it were not for this inavoidable Instinct , would not the Soul prevent the Pains of Torture and Death ? Oft-times with Ignominy and Cruelty , to prevent which , many , not the meanest and ignoblest of Men , have wilfully made their Bodies uncapable to serve their Souls , that they might escape it ; and how many more would , if without that Pain they could flee out of their Bodies ? few would suffer Misery in them , but those who knew and did acknowledg the Trust and Command to preserve them given by God , under an higher Pain than they could suffer by abiding in them . A farther degree of the Goodness of God , is manifested in the other inbred Inclinations , which God hath freely given to the Soul , beside that of cleaving to the Body , which is not by fatal Necessity , seeing the Soul is a separable Substance , and might easily escape from the Body if it could please so to do . Such Principles are the Love to God above all , as being the Soveraign Good , and incomparably most amiable Object ; the Love to Mankind , preferring the Interest of Manking to the Interest of any part of Men , and in most things to Self-interest . Self-love also is a Gift of God , and good in it self when kept within its Bounds , tho by the Corruption of Sin , it is become the Cause of most Evils : Men do either wholly exclude the Love of God and of Mankind , or do exceedingly abate them , and subordinate them to Self-love : For these Affections cannot arise before or without the Perception of their proper Objects . Therefore it is ( that because it is long before the Perception of the Deity or of the common Interest arise in the Soul , during which time Self-love doth wholly and solely possess the Soul , and all its Affections are exercised without Restraint , except what ariseth by the Fear of Chastisement , or the natural or industrious Perception of the Uncomeliness of some extravagant Acts ) that Self-love becomes habitual , and so strong , that when the Perception of God , or the common Interest of Mankind , by the natural Conscience or Instruction is excited , Self-love makes the Soul have a powerful Aversion from these Objects , which would low or restrain it ; so that it can never be kept within Bounds , especially in Subordination to God , without supernatural Grace given by him : It will sooner yield to the Love of a Family , of a Society , of a Country , than to the Love of the common Interest of Mankind ; yet even Heathens have come a great length as to that , but came never to any sutable Proportion of the Love to God , as all their Writings and Actings do manifestly show . There is another general inbred Principle and Inclination in Man , to do that which is congruous to and becoming his Nature , not only to what is essential to him , but to what is superadded by the Divine Benignity , which is more sensibly felt in the Aversion of things which are unbecoming Man , and which all judg to be vicious and vile , except in so far as they have eradicated their inbred Principles , and debauched their Natural Inclinations : so even natural Men love Temperance , Sobriety , Modesty , Meekness , Sincerity , Constancy , Courage and Comeliness ; and those whose Depravation make them love and practise the contrary in themselves , do frequently hate them in others , and never cherish them but when it is to lessen or abolish their own Shame , by making their Vice more common , or that they require the Concourse of others to practise them . Beside these general Principles which require Attention and Ratiocination , God by his Bounty hath imprinted on the Soul of Man special Principles for eminent Cases , which operate like Instincts without necessity of reasoning , as the desire of Happiness , the care to preserve Life , the abhorrence of Cruelty , the desire to relieve the Innocent opprest , Gratitude to Benefactors , Faithfulness to those that do rationally rely and trust , Love to those in Society and Friendship , that especially which is most entire and absolute by Marriage , and the mutual natural Affection of Parents and Children , and of those which are of one Kindred and Blood. The Institution of Marriage was a farther degree of the Bounty of God , appointed in Innocency , that betwixt one Man and one Woman , by the free Choice of both , there should be so intimate a Society and Friendship , as could be no greater , having all their Interests common , perpetual , and most part incommunicable ; that each of them had more Right to , and Enjoyment of all , than when they had them alone , excluding the other : tho the unsutable Choice of some hath marred this Blessing , it diminisheth not the Bounty of God , being by the fault of the Parties , at least is a Judgment for their other Faults , and it was their Interest that this Society was indissolvable even by the Consent of both , but only by Adultery or Desertion , which gave a strong Inducement to compose their Humours , tho naturally discrepant , rather than to be in a continual Disquiet . It was a great Addition to the Happiness of this Conjugal Estate , that there was given them so strong an Inclination of these Imbraces necessary for Posterity , which otherwise have nothing of Comeliness in them ; and Women would never have endured the Trouble and Pain of Child-bearing , if this Affection , and the natural desire of having Children did not over-master them . How great Addition to Adam's Pleasure behoved it to be , when awakening from his Sleep God presented him Eve , the only Creature like to himself , which was the first Glass in which he did behold the Beauty of his own Body as well as hers , who was fitted for him in all things that he could desire , not only passionately loved , but even more passionately loving ; both being endued with the same Principles and Inclinations , and requiring no need of farther Acquaintance than the first View ; both being innocent and void of all Vice , and able to communicate their Thoughts by that Language with which God did endue them without their own Industry , by which they might communicate their Knowledg of God , their Admiration , Confidence and Delight in him , their Love and Reverence to him , and Obsequiousness to his Pleasure in all things , which they knew by the Moral Law written in their Hearts , and which ( it is like ) he did explain and declare unto them , as he did his positive Command of the forbidden Fruit to be a Test of their Obedience , by restraining their Appetite from so pleasant a Fruit ; for which Restraint they had no inbred Inclination , as they had to the Moral Duties , but rather contrary , except his Pleasure and Prohibition : for if he had willed that they should not eat of it , it would certainly have been effectual ; but he did only declare what they might eat , and what they might not eat , and denounced the Punishment if they did eat what was forbidden ; which sufficiently shews , that their forbearing would have been acceptable to him , which was sufficient to lay the strongest Obligation upon them , and yet he expressed the heaviest Penalty if they trangressed , which was implied by their knowledg of his Justice , tho it had not been expressed ; which could not consist with his moving , exciting , or necessitating them to it . Adam whose Knowledg was so great , would not have omitted to plead , that when he pleaded fo weak a ground as the Invitation of his Wife , not that he spared the Soveraignty of God ; for he insinuates a too harsh Reflection against God , not only blaming the Woman , but that she was given of God. It was a farther degree of the Bounty of God , that he had given a mutual Affection between Angels and Men , that their Converse was both profitable and pleasant . By these Principles that God gave Man , he was not only innocent without Vice or Sin , but he was holy , and morally good , till he fell from his Integrity , by disobeying God , and brought Sin into the World : if he then being innocent became sinful , tho he was ripe in his Capacities so soon as he was created , and had the Love of God awakned in him , in so high a degree , having freshly received so great and so high Favours of God , how much more capable behoved his Posterity to be of Defection that were to be born , and live so long an animal Life , unless God had given him a Promise , or declared unto him a Purpose to confirm him and his Posterity , if he had continued to give Proof of his Obedience in his innocent fallible State , as it is commonly believed that the elect Angels were confirmed ? The Bounty of God doth yet further manifest it self , in giving Man the Dominion of all the Creatures in this inferior World , not peculiarly to Adam , as if all Right of the Creatures had been to be derived from him ; but God gave Right to subdue and possess them , which could not be done by Adam , but by Mankind ; and therefore the first Title of Right was the Possession of that which was void and possessed by none , and the Fruits thereof , not only the Profit but the Pleasure of the Creatures , was given chiefly to Man. The variety of Shapes and Colours of Animals , Trees , Herbs , and Fruits , the beautiful Verdure of Trees and Herbs , the various Painture of the Fruits of Trees , of the Flowers and Blossoms of Plants , and of the Feathers of Birds , were of little use to themselves , but of much use to Man , by an innocent Pleasure arising from the Sight of them , leading to the Admiration of the Power , Wisdom and Goodness of God their Author . In which I doubt not that the Angels are Sharers , so that it was not in vain that the Earth brought forth all these things , tho for a long time Man possessed but a small part of it ; for the Wisdom of God could have so ordered , that the Seeds disseminate in Earth and Waters should only spring as Man had use of them . It does not diminish the Bounty of God , that there is a great Inequality in the Perfections of these Creatures , and that some of them bred Horror and Hurt unto Man , because they set off the Lustre of the rest , which otherwise would be less valued ; if we never had Darkness , we would little value Light. The hurtful Creatures are Instruments of God's Justice , and none of them want their peculiar Vertues . It is also the Goodness of God , that the Discovery of the Natures of the Creatures , and all experimental Knowledg hath proceeded from the beginning , and shall to the end encrease , that there might never be wanting a sutable Exercise , Diversion and Delight , to the more ingenious and inquiring Men. The Sun , the Moon and Stars , and all their Courses and Motions , are designed to manifest to Angels , but chiefly to Men , the Majesty and Glory of the Omnipotent Creator , and for the Pleasure and Profit of Men. It is a general Effect of the Bounty of God , that he preserveth all these things in their Existence , Power , Vigor and Action ; but more particularly he preserves Man and Beast , in over-ruling their Inclinations , whereby they shun those things that might destroy them , and attain those that may preserve them . Without God's Preservation no Creature could subsist , nor have any Activity ; For in him we live , and move , and have our Being . God needs no positive Act to destroy any Creature ; if he withdraw his Support , they would return into nothing , out of which they came : Yet I do not think , that Preservation is a continual Creation ; otherwise God should create the Souls of the wicked full of actual Wickedness , and even the damned Spirits in all their Malice : I know not how this Difficulty could be shunned by any , but those who think that Accidents can subsist being separate from Subjects , or transmitted from one Subject to another : Nor could the same Individual be continued , but as every moment one is created , another behoved to be annihilated ; so that all Creatures were deceived of themselves and all others , thinking they were the same , and yet they were an innumerable Multitude of in-coexisting Individuals . Preservation is more properly expressed by a continued Support ; as Creation is an Elevation to Existence from nothing , Preservation is the Support from receding into nothing ; a thing supported will certainly fall if the Support be removed . The Bounty of God is crowned by God's Government of the World , especially of Angels and Men : How unhappy should Man be if they had an Epicurean God , that were not concerned in the Actings of Men , leaving them wholly to themselves ? The Goodness of God extends it self , not only to the Natural Capacities of Men , but to supernatural Powers , as the Gift of Prophecy , of Language not learned , and the Interpretation thereof , and of other miraculous Works , which , in distinction from saving Graces , are called Gifts : These are the Graces whereby God gives the supernatural Faculties of the Regenerate in Conversion , or doth encrease the same thereafter ; yet that Term is otherwise taken , and is extended to a graceful Countenance or Deportment , making the Person having it , to have a special kind of Amiableness : for it is not every Beauty or Comeliness that is esteemed Gracefulness , but that which shews a Nobleness or Excellency of Mind , which therefore is very sutable to Princes , and is frequently attributed to them without sufficient Ground . The highest degree of this Gracefulness is called Majesty , appropriated to Kings ; yea every signal Favour having eminent Effects , is called Grace : whence ariseth the distinction of Gratia gratis data , and Gratia gratum faciens ; upon both accounts the Capacities given in Conversion are called Graces , being freely given , of the greatest Import , and making the Receivers acceptable and lovely to God ; and it is chiefly in respect of these that he takes the Title of Most Gracious God , and thereby also the Converted are called Gracious . MEDITATION XIII . Upon the Truth of God. NExt unto the Goodness of God is his Truth . Nothing can be more evident , than that it is most congruous to , and becoming the Divine Nature to be true ; nor could any thing more inconsistent be imagined , than lying or deceiving in God. The Truth of God is the first Ground-stone of his Creatures Happiness , and if it were not sure , it were impossible to know that they were not in all things deluded , even in the concurring Testimonies of Sense and Reason . No Man could know there were any real thing existent beside himself , nor what or whence himself were . Atheists are come to that height of Impudence , as to pretend that they are the Wits of the World , who will believe nothing but what is certain and evident , and will not believe that there is a God , because they see it not evident , in which they are evidently the grossest Ignorants as well as the most imprudent Fools . Ignorant they are , because they found all their Interest upon an inconsistent Lie , supposing certainty of Knowledg from themselves , when yet they find themselves often deceived ; yea supposing themselves undeceiveable , whereas it is impossible to attain to any certain Rule of Man's Life , without supposing a Deity , abounding in Truth , and which cannot lie or deceive : How could any be sure of any outward Impression of Sense ? for the same Impression may be in the Sense or Brain , not from an extrinsick , but from an intrinsick Cause . Those whose Eyes are vitiated with any unnatural Tincture , think they see all Objects painted with certain Colours , but falsly : Yea the Hypochondriack think they see not only false Colours , but even Bodies and Shapes without any extrinsick Impression . What strange Sounds doth the disordered Ear represent ? Taste and Smell may not only be depraved , but deprived ; how then could Certainty be inferred from Sense , if it were not presupposed , that the Author of Sense were true , and would not deceive , and therefore hath given his reasonable Creatures Understanding distinct from Sense , which can reflect upon its own Apprehensions , and perceive the Condition of the Organs and Medium of Sense , and make use of the concurring Testimonies of other Senses , and the natural self-evident Principles in the Mind , and thereby rest in perfect assurance ? which must explicitly or implicitly rest upon this ground , that God the Author of these Faculties is true , and cannot deceive , and therefore the Creature may securely rest in the Concurrence of them . This is yet more evident in the inbred first Principles of Knowledg , contemplative or practical : How could any certainly believe that these were true , if he did not believe the Truth of God that gave them ? The concurring Testimony of Men through the World could not suffice ; for that Testimony is known by Sense , by Word or Writing : yea , tho one Man could travel through the whole World , and speak with all the Persons in it , that were yet by Sense , which needs those inbred Principles of Reason to secure it against Error , there could no more be firmly concluded , than that these Notions being common among People that keep no Intercouse , they cannot be from Men , but from a superior Cause , which yet would not conclude if that Cause were not infallible , which could neither be deceived nor deceive . As the Truth of God is a necessary Foundation of the Certainty of natural Knowledg , it must be no less necessary for the Certainty of revealed Knowledg : For if God could lie or deceive , how were it possible to know the truth of Revelations , and distinguish them from the Illusions of Devils or Men ? not from Miracles , which might be from God's Omnipotence , and could not conclude without his Veracity ; not from the Assertion of the greatest Apostle , and most glorious Angel : For Paul saith , If we , or an Angel from Heaven shall preach another Gospel to you , let him be accursed : which necessarily implies , that if a contrary Doctrine were preach'd from God , it behoved to overturn his Veracity ; for otherwise the posterior Testimony of Paul , or of an Angel , would be derogatory and preferable to the prior . It were not possible to know that God were Holy , Benign , Just , Merciful , Faithful , Wise and Soveraign , if he were not absolutely true ; for it is clear that these could not be believed , because God said it , if he were not unchangeably true : nor could any part of his Holiness or Godlikeness be believed without believing that he is true , there being nothing more sutable to the Deity than Truth , which being surely believed , all his other Perfections must be believed , because God that cannot lie , hath declared them by Reason and Revelation . I am not moved with that Objection against the Apostle's Assertion , that God altered the Constitution and Order of the Jewish Church , and why might be not then without incroaching upon his Veracity alter the Christian Church ? The Reason is clear , because in the Christian Religion it is a chief part , that there is no Name given under Heaven by which Salvation can come , but by the Name of Jesus , and that there is never another way to be accepted or expected , tho by the Annunciation of an Angel from Heaven ; this was never said of the Jewish Oeconomy . The Truth of God being so fundamentally necessary to be believed , God in his Wisdom and Goodness hath given the strongest Evidences of it . There can be nothing more contrary to the Principles of natural Light , than to imagine a lying or deceiving God. There is nothing so powerfully and peremptorily asserted in the Scripture as the Truth of God , who is called the God of Truth , and Christ calleth himself the Truth in abstracto . In the Character and Description God gives of himself to Moses , he declareth himself merciful and gracious , long-suffering , and abundant in Goodness and Truth ; and he is a God full of Compassion , and gracious , long-suffering and plenteous in Mercy and Truth ; his Mercy is everlasting , and his Truth endureth to all Generations . Seldom is the Truth of God mentioned but with his Mercy ; for Mercy could be of no moment if God's Truth were not absolutely sure : By Mercy and Truth Iniquity is purged , saith Solomon ; and Mercy and Truth preserve the King. God's Word is frequently called the Word of Truth . But that which is most signal to convince us of the Truth of God , is that he declareth , it is impossible for God to lie . Truth doth import , 1. The Conformity between the Signs instituted to express Thoughts , and the Thoughts whether these Signs be by Word or Writ , or by other Signs , as beckning with the Hand or the Head , or the raising a pleasant Aspect in the Countenance to signify Assent , Approbation , or Acceptance , which is more properly called Sincerity , and Truth by such Signs is called Veracity . Truth doth also extend to the Conformity between the Thoughts and the Objects thereof , and so Truth is said to be in the Heart ; and to the Conformity of Words spoken or written , or other Signs unto things signified , tho not conform to the Thoughts or Judgment of him that expresseth them ; so there may be Veracity without Verity , when Words are conform to the Judgment of him that speaketh , but not to the thing signified , yet both may concur with design to seduce , or lead into Error , or evil Practice , when the Premises are expressed , and the Conclusion is left to the Hearer , whose Principles or Opinions are known , that thence they would infer a wrong and inconsequent Conclusion ; which when done with design to seduce is no less Deceit , than when a consequent Conclusion is inferred from false Grounds : But it is no deceit to express Truth for good Ends , tho the Speaker may know that the Hearers will make bad use of it , unless the Speaker be obliged not to suffer the Hearer to make that use . Deception also may be without Words or Signs signifying Thoughts , as when a tempting Object is brought unto the Sense , Mind or Memory , with design to tempt or seduce . In all these ways God is perfectly true , he never expresseth Words or Signs but such as are both conform to his Thoughts , and the thing signified ; he never designs to deceive by any Words or Signs , nor doth he tempt by these or any other Objects represented : for God can neither tempt , nor be tempted to Evil ; he may represent Objects to prove the Firmness and Faithfulness of his Creatures , but with the Temptation he giveth always Strength , either effectual , or at least sufficient to escape : He made the forbidden Fruit very pleasant to the Eye , and it is like to the Smell also , which being appointed a Badg of Man's Obedience to God's Will alone , it could not reach the End , if it were altogether indifferent ; but it was just and fit that it should have a contrary Excitation in the Sense , which might be over-ruled by a more powerful Inclination of the Mind , but requiring Attention and Diligence to keep that Principle of the Mind in remembrance , thereby to over-rule the Incitation of the Sense . Therefore it may warrantably be thought , that the forbidden Fruit was more pleasant than any other in the Garden ; for it was an unsutable sign of Affection and Obedience unto God , if God had forbidden the eating of the Fruit upon the one side of the Tree , and allowed the eating of it on the other . Circumcision and the most of the Jewish Rites were of the like nature , and had all a great Contrariety to the Pleasure of Sense : Yea , tho God permitted Satan to tempt to the eating of the Fruit , not only from the Pleasure of Sense , but from a false Expectation of greater Wisdom , there was a Principle in the Mind fully sufficient to resist both , that God could not be envious , and that there could be no Advantage to transgress his Command ; and therefore tho God foreknew the Event , he was not nccessory to the Transgression , nor put any necessity upon the Man or Woman to commit it , and therefore did justly and severely punish them both ; nor did they even by their after-thoughts plead , that the Temptation was insuperable , and that they had not sufficiency of Strength to resist it , tho they omitted not very insufficient Excuses . There is no ground to stumble at the Prophet Jeremiah's Saying , Thou hast deceived me , and I was deceived ; nor the words of the same Prophet saying , Ah! Lord God! surely thou hast greatly deceived this People , and Jerusalem , saying , Ye shall have Peace , whereas the Sword reacheth unto the Soul ; which are no more than the weak Rovings of Saints in the Extasy of Trouble . Such as were many of Job's Expressions , and David's saying , That in vain had be washed his Hands in Innocence , when he saw the Prosperity of the wicked . It is evident , that God never said to Jerusalem , Ye shall have Peace , simply , but if ye follow the Paths of Peace ; and so there was no Inconsistency with the Event , that the Sword reached unto the Soul , seeing they followed not the ways of Peace . Neither doth the Parabolical Representation of Micah the Prophet , That the Lord said , Who shall entice Ahab , that he may go up and fall at Ramoth Gilead ? And when a Spirit said , He would go out and be a lying Spirit in the Mouth of Ahab's Prophets ; and the Lord said , thou shalt entice him , and thou shalt also prevail : Now therefore behold the Lord hath put a lying Spirit in the Mouth of Ahab's Prophets . These and the like Expressions , such as God's hardening Mens Hearts , must be understood according to the Analogy of Faith , in Consistency with the infinite Perfections of God ; and they are elsewhere explicated in Scripture , that the wicked harden their own Hearts , and that God giveth Men up ( who have refused the Offer and Means of Grace ) to follow their own Ways , and unto strong Delusions , to believe Lies , because they received not the Truth in Love : and therefore they can be attributed no other way to God , than that they cannot be without his Permission , and his permissive Will and Decree , and his over-ruling Providence , bringing Good out of Evil. Some very learned have held Truth not to be distinct from Goodness or Bounty , but a Branch of it ; and where that is not to be used , Lies may be used , as well as Stratagems against Enemies : If this were true , it were not impossible for God to lie , but Truth is a Perfection wholly distinct from Bounty and from Justice , and is rather a Point of Decency . How unbecoming were it and incongruous to the infinitely blessed and glorious God to express a Lie ? For Creatures may be blameless in expressing Words not conformed to the thing signified , which is not a Lie , because not disconform to their own Judgment ; but the Omniscient God can never use Expressions disconform to the things signified , but they must also be disconform to his own Thoughts . I know there are too many , who to uphold their Philosophick Notions , do suppose that God in the Scripture speaketh many things according to the vulgar Errors of Men , and not according to the Truth of the things signified ; which is a gross Error , derogatory to the Truth of God , and to be abhorred , tho there were no other evil Consequence , but there be many : For instance , a way is thence opened to innumerable Errors , which when redargued by Expressions in Scripture , though they be proper and plain , yet there is still an Evasion , that these are but spoken according to the vulgar Error and Prepossession of Men ; which in some things they think evident , and take the Authority to extend to the like , so far as they please , neither is there any Evidence or Rule in Scripture where to stop . God useth figurative and parabolical Speeches , but never any Falshood is spoken by the Motion of his Spirit . I admired and abhorred to see a Professor of Divinity in a Treatise heap up so many places of Scripture , and of so great moment , as spoken by erroneous Prepossession of Men , but not true and conform to the things signified , which yet may easily be answered . God speaketh often to Man's Capacity as to the Manner , but never untrue the Matter . Kings and States may infer Good from the false Prepossessions of People , which they presuppose , but do not assent to , or approve , at least should not , tho they may suppress their Disapprobation : Who should then imagine that God would approve false Opinions , to infer true , unless they were related , not as his Opinions , but expressed as theirs ? It may be doubted , whether God's Truth be wholly his Moral Perfection , or if partly Natural , which I do not inquire out of Curiosity , but thereby to know what is the Moral Duty of Men as to Truth , which is a part of God's Image , and to be regulated according to the Divine Pattern . The Conformity of God's Thoughts to things extrinsick , is rather to be understood a Conformity of these things to God's Thoughts , than of his Thoughts to these things , as the Impression is conform to the Seal , not the Seal to the Impression . A Conformity to any thing imports a Priority and Preference of that to which the other is conform , yet there is a likeness betwixt both ; and therefore the Truth of God's Thoughts is better expressed by a Conformity with things , than to things : Yet God's Thoughts are conform to his Natural Perfections , which in the Order of Nature are prior to his Thoughts of them ; but his voluntary or moral Perfections are in the Order of Nature posterior to his Thoughts , for he chooses them because he knows them to be congruous to his Natural Perfections , as being comprehended in his Godlikeness or Holiness . The Truth of God's Thoughts is incommunicable to Creatures , whose Thoughts are only true , because conform to the things thought of . Therefore the Truth of God's Thoughts as to the things signified , is Natural , not a Moral Perfection , more than is his Knowledg or his Will. Whence I conceive the Conformity of Creatures Thoughts to Things is a Natural not a Moral Perfection , and therefore Errors in them are not simply by that Disconformity Sins : For I know no ground to believe that the Angels are not capable of Mistakes of Things not necessary to be known or believed ; but erroneous Thoughts are only sinful by a supervening Command , to have such Thoughts as are necessary for Holiness ; and so Mens Thoughts contrary to the Divine Perfections , and contrary to the Dependence and Duty of Creatures , are not only false , but injurious . Inadvertance or Mistake in this Point , hath bred many sharp Debates and Divisions among the more Judicious , and much Disquiet to the Godly of lesser Capacity , apprehending every Error in their Judgment to be a Sin , wherein they have stumbled much upon the frequent Expressions in Scripture containing so high Elogies of the Truth , for which weare bidden to contend , not adverting that by the Truth is not meant every Truth , but the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by way of Excellency , the Truth , which makes us free , which surely is not every Truth , but the Truths requisite for Holiness and Happiness . I am perswaded there are no Errors so pernicious as those which give an unamiable Aspect of God , and his Divine Perfections , hindering or abating the Admiration , Delight and Trust in him , and Obsequiousness to his Pleasure . The Truth of God is oft-times attributed to the Performances of his Promises , as it is also unto the Promises of Creatures ; but the Obligement to Performance doth not depend upon the Truth of the Promise , but from Justice arising from the Promise made , which obligeth ; tho there were not a Purpose to perform , yet there is a Truth in Promises when they are conform to the Thoughts , and Purpose to do , as they say who make them . I adore and bless thee , O God of Truth ! whose Expressions can never be disconform to thy Thoughts , or to the things expressed , who never canst delude or deceive thy Rational Creatures , not by any fatal Necessity , but because with unalterable Certainty , as sure as the strongest Necessity , thou wilt ever be true and sincere ; and fore I may safely and securely rest upon all that thou hast proposed , purposed , or promised ; for Heaven and Earth may pass away , but one Iota of thy blessed Will shall never pass unfulfilled . I know there have been great Thoughts of Heart upon God's general Commands , Perswasions , and Expostulations to Faith and Holiness , how these could be sincere , when God knew that they would not be effectual ; and that it was not in the Creatures Power to make them effectual : which is not proper to be cleared here , but will be clear by the right understanding of the Oeconomy of God's Dispensations towards Men. I shall only now say , that a Physician may sincerely intreat and expostulate with a Patient to admit of a Cure for a Wound otherwise incurable , which he wilfully refuses to admit , tho he knew that the Patient himself is not able to cure himself , and that no other Physician can come in time to do it : Nor do I think that ever God did send his Gospel to a People , where he knew that all would be absolute Rejecters of it , or of the Offers made in it . MEDITATION XIV . Upon the Justice of God. BEside that Goodness of God , which is absolute and boundless , presupposing nothing in Creatures , as the Consideration or special Occasion of it , I perceive there is a Goodness of God which hath a special occasion in his Creatures , and keeps an exact Proportion with the Actings of Rational Creatures ; which is the Goodness of Remuneration or Reward , which is essentially different from the former , and is remunerative Justice , which cannot be distinctly understood alone without considering the punitive Justice of God ; and therefore I apply my Thoughts to the Justice of God , which in the natural Order falls nearest to his Goodness and Truth : For Mercy presupposeth Misery incurr'd by Justice , and Faithfulness is the ultimate Attribute relative to Rational Creatures : Wisdom and Dominion reach all Creatures . Nothing is more necessary to Rational Creatures than the distinct Knowledg of God's Justice , which is the Pattern of their own Justice , and is necessary to have right Affections towards God. I may doubt or be ignorant of some Acts of the Divine Dispensations that have natural Evil in them , whether they be Acts of Goodness or not , or whether Acts of Soveraignty or not , without Blame ; but I am sure they cannot be without Justice . I doubt not but the damned Spirits are convinced of God's Justice in their own Damnation ; their Temptation was not about the Justice , but the Goodness of God ; they were not content with , nor abode in the Station wherein God placed them : Satan did on the same ground tempt Adam , as if God envied Man's Good , by hindering him to eat that Fruit that would make him wise like God. I know not whether the inbred Principle of God's Mercy was in Man before the Fall , but I doubt nothing that it was in all Mankind after . There is a greater Indifferency in God , in giving Mercy , than in doing Justice ; He hath Mercy on whom he will have Mercy : he never said so of Justice , he hath acknowledged himself Debtor , and obliged by Justice . Mercy is of the most eminent Bounty , which not only punisheth not where Punishment is deserved , but provides a Mediator to satisfy Justice . Justice is diversly understood , sometimes for all the Acts of Godliness and Morality , even for some Acts indifferent ; as when any exact that which is due to them , they are said to do justly , tho more properly that they do not unjustly , for they are not always obliged to exact what is due , they may forbear it , they may forgive it . That Justice which comprehends Godliness and Morality , is therefore called universal Justice ; but the Justice here proposed is not of that Extent , but is called particular or special Justice . I know the Justice of God by the Light of Nature , from an inbred Principle of the natural Conscience , shewing me that I ought to be just : Justice is implied in the Conception of a Deity . It would be an evident Inconsistency to apprehend an unjust God. I may fortify my Perswasion of God's Justice , because he hath given me a natural Evidence that I ought to be just , and therefore it must be pleasing to him , therefore it must be in himself ; but I do not think that the Knowledg of the Justice of God , or God's other positive Perfections , are to be inferred from the infinite Extension of ours ; for Truth is precise , and hath no degrees : Justice implies Proportion , and it cannot be said that God's Rewards are infinite in the way of Justice ; and his vindictive Justice is only infinite in time , by Accident , because the Creature is never able to expiate the infinite Aversion God hath against Sin ; yet the Mediator did expiate it in a short Life , by the Value more than by the Weight of his Sufferings ; for Weight can no more be infinite than Bulk . Tho all the Damned be eternally punished , yet not equally , because there is not equal Strength to bear , and more atrocious Guilt to punish ; It shall be more tolerable for Sodom and Gomorrah , than for Capernaum . Nothing is more evident to Man than Justice , that is of so universal use to Man : His earliest rational Thoughts are not to do Wrong , or to hurt any innocent Rational Creature ; the opposite of which he accounteth Right , and Justice is called Righteousness . The first Apprehension of God is , that there is an universal Terror in the Mind of Man upon account of evil Resolutions , or evil Deeds , tho it were impossible for any Creature to know them ; so that it is not from the Fear of Man , nor is it a groundless childish Terror , for the wiser that Men grow , it doth the more increase ; from whence there is an inevitable and immediate Consequence , that there is some Power superior to Man , that can and will punish wicked Deeds and Purposes . Man could not live in the World , or converse with Man , if he had not the natural knowledg of Justice ; he could neither know what he ought to give , nor what he ought to crave , what he should encourage , nor what he should discourage . But I bless God , that to the Twilight of Nature he hath given to his Church the Meridian Light of Revelation . The Biass of Self-love would easily pervert the natural Principle of Justice , if God did not hem it in , and set its Bounds by Revelation , yet habitual Perverseness breaks over all . There are three kinds of Justice , Attributive , Distributive and Contributive , or Judicial . Attributive Justice is the giving to every rational Being that which is their own , by allowing them to enjoy whatsoever they have that is their own , by giving them that which is their own , but is not enjoyed and possessed by them ; under which are comprehended all Obligations to do or perform , whether by Paction or Promise , or by Law of a superior Power . So Justice requires that we should deliver to the Owner that which is his own , and in our Power , tho we neither had it from him nor had promised so to do ; much more ought we to restore that which we had from him , the same Individual if we can , at least the equivalent , whether it were by Injury we took it from him , or otherwise . This kind of Justice is commonly called Commutative Justice , because it is chiefly exercised in exchanging of Deeds and Things ; but the Term is too narrow to express the Thing , therefore it is better called Attributive Justice , a chief Branch whereof is the allowing others to enjoy their own without Molestation ; which is properly expressed by Innocence , that is , doing them no Hurt , neither in this nor in the performance of Promises , when there is no other Cause ; or even in restoring the Goods of others , is there any thing of Commutation . The second kind of Justice is called Distributive , consisting in the Distribution of Rewards or Punishments , proportioned to deserving Good or Evil ; here it cannot be said that there is given to any that which is their own , but that which they merit or deserve ; this consists with Attributive Justice , but is not performed by it : He that injures by taking away , or troubling a Man in the Enjoyment of his own , is not thereby freed by Restitution , or Reparation , but he deserveth also Punishment : Restitution or Reparation is the only Interest of the Injured ; but Punishment is only by God , immediately , or by his Warrant and Command ; Vengeance is mine , and I will repay , saith the Lord. Distributive Justice is in some way the Duty of all Men , tho they be not invested with any Judicial Authority , as Fathers of Families , or Rulers of Civil Societies : there is a Debt in it , but not always to the Party on whom it is exercised , tho oft-times it be so ; a Reward may be claimed in Justice by the Person meriting , a Punishment may also be claimed . We may warrantably pray that God would not cease to be a Corrector , as well as an Instructer , and that he would not give us up to our selves : Children may desire the like of Parents , Servants of Masters , People of Rulers , tho the particular manner and the measure be frequently shunned by Self-love : Nor are Men to demand Justice against themselves , as to Life and Fame , which they are obliged to preserve , and not to reveal against them that which God hath left secret ; but there is always a Debt to God in Distributive Justice , for Men are not so obliged in Acts of Benignity , as in Acts of Justice : Liberality in giving or forgiving that which is not due to the Party , is not so obliging even as to God , as his Justice . The third kind of Justice is Judicial , that is only to be performed by those who have not only Power to judg , but do proceed in the way of Judgment , whereby it is distinguished from Distributive Justice strictly taken : Judges do distribute Punishments according to Merit , and Rewards also , as they are able , according to the Merit of the Parties ; and in most Cases of Distributive Justice , private Persons are relieved , and are liable to no Debt even to God , in so far as he hath devolved the sole Power upon Civil Judges : Before these were constituted , every Man was obliged to reward and punish as he had Ability and Opportunity . The Command of God immediately after the Deluge , Whosoever sheds Man's Blood , by Man shall his Blood be shed , is not a Prediction , for then it had not been true , but is a Precept , not directed to Civil Judges , for then there were none , nor to Fathers , tho they were ; but Man is as large in the one part of the Precept as in the other : It is not said , whosoever sheds Man's Blood , by that Man or his Relation his Blood shall be shed ; for he that 's killed or disabled cannot shed his Blood who did it ; nor ought he to be Judg or Avenger of it , where another can be had , which is the Prerogative of God alone . Men may defend themselves against Injury , which is not by Distributive or Judicial Justice , but by the Obligation they owe to God to preserve these Lives whereof he alone is Master ; but they may not avenge themselves without a Judg , knowing the Evidence of the Fact , tho he be not a Civil Judg , having an Authoritative Superiority , Kings and States ought not to be both Judges and Parties where others can be had ; but before they enter in War , they ought to demand Satisfaction , and give sufficient Evidence of the Fact , and not decline Arbitriment , where an indifferent Judg can be found ; nor do they judg their own Cause against their Subjects , but by Judges , tho constituted by themselves , yet sworn to do Justice between them and their Subjects without respect of Parties , not only in their Civil Rights , but in Crimes and Injuries against themselves . It is by this kind of Justice that Princes and States interpose between their Neighbours entering in War , where no Arbitration hath preceded , and they cannot justly concur with the injured without a preceding Judgment ; for it would choak Humanity , to think that they might kill Men by implicit Faith or Report , much less by Kindness or Contract . By this Justice Men are not only obliged to act as Judges , but as Witnesses , by giving their own Testimonies , or any Evidence they have , or can cause any in their Power to give : Avenge not your selves is not with a Restriction to private Persons ; Vengeance is God's , and can only be done by himself , or by his Warrant . I know the Perverseness and even Inadvertance of Men , make them run upon their Adversary , to give themselves that great , but inhuman Pleasure of Revenge , not so much delighting in Justice , as in the Misery of the Injurer ; yet the Mighty God hath not only said , but sworn , That he delights not in the Death of a Sinner . When I consider these Branches of Justice , as they are in God , I perceive great Difference in them as they are in Men , who by Attributive Justice may take nothing from any Man that is his own , except in the way of Punishment for a just Cause : but as to God all Mens Goods , Honour , Freedom , and even their Lives , are but precarious during God's Pleasure , and as the Peculia of Children or Servants ; and therefore it is no Injustice in God to take them away , or to transfer the Right of them to any other . The Israulites not restoring those things that they had borrowed from the Egyptians at their Departure , was no Stealth or Injury , because they did it by God's Warrant . It is more questionable whether it was congruous to God to have taken away the Life of his innocent Rational Creatures , by Annihilation , or by Death ; wherein I do incline to the Negative : For I see not how it can consist with the Happiness of any Creature , if it have not Certainty of its blessed State : But I think also that the assurance of the Continuance thereof , is not from God's Justice , but from his Bounty , especially from his Faithfulness . There is nothing revealed of any Promise made to the Angels , and yet there is no doubt of their full assurance not to be annihilated , and it is hard to conceive how their Life can be otherwise taken away ; nor do I know whether there was such a Promise made to Man in Innocency ; for tho Death was threatened upon his Disobedience , the assurance of the perpetuity of Life did not thence necessarily follow : But innocent Angels and Men had sufficient ground to have full Trust in God , that if they offended him not , he would never destroy them , tho not from his Promise , for that had been by his Justice ; but I am far clearer that God's Justice could not permit that he should torment his innocent Creatures , or make them miserable . I know some think that by his Soveraignty he might torment his innocent Rational Creatures , as having more Power over them than the Potter over his Clay , to make Vessels of Honour or Dishonour of them ; but I have cleared my Mind as to that Point , that by the Vessels of Honour or Dishonour , are not meant the happy and miserable , but his free giving of Grace , by which they become honourable , or his permitting them to harden their Hearts , by which they become dishonourable ; for that is said in Answer to an Objection , Why doth God find fault with Men that their Hearts are hardened , for who hath resisted his Will ? Finding of fault cannot relate to innocent Misery . I know some are puzzled to extricate themselves as to God's Command to Abraham to sacrifice his Son Isaac : I see no Difficulty in the Case as to God's Justice ; for tho Isaac had been sacrificed , God could have restored him to Life , and so fulfilled his Promise , That in Isaac all Nations should be blessed . I conceive the Difficulty lies as to God's Unchangeableness , who hath never changed any Law of Nature that he wrote in Man's Heart ; but Abraham's killing and sacrificing his own Son without a deserving Crime , is inconsistent with the Law of Man's Nature : But there was no certain ground for Abraham to conclude that his Son would be sacrificed , but only that God did prove his Obedience , who by an implicit Faith ( which is only due to God ) was obliged to proceed till he was stopped ; tho he could not know how that Act could consist with the Law of Nature , yet he might still hope for a Reprieve , even when he lifted the Knife to give the fatal Blow , as the Event shewed : and I take this to be the best Instance of God's voluntas signi , where there is not voluntas beneplaciti ; for here there was a presumed Will , or rather a Presumption of the Will of God from his Command , but it admitted a contrary Probation , the Voice from Heaven having warranted him to hold his Hand : This is also a clear Evidence that God does not always will to operate what he does command ; for his Will can never want its Effect , tho oft his Command doth , the Intent whereof is to oblige the Creature , and shew it its Duty . I know some think they cannot enough exalt God's Soveraignty , if they admit any thing right but by his Will ; but they should remember that he is so Soveraign , as he is also Just , Bountiful and Faithful . They do too much detract from the Loveliness of God , that plead for him , as Courtiers for their Masters , who love not to hear , or give another Cause of their Commands , but Such is our Pleasure . God's Promises do certainly infer his Attributive Justice to perform , and yet what he performs may well be accounted a free Gift , because before his Promise he was not only free , but indifferent ; but having promised , he is not indifferent as to Performance . The Performance of God's Promise is attributed oft-times to his Faithfulness , or to his Bounty ; but to speak accurately , it is only to be referred to his Justice : For after the manner of Men it is said , That God is faithful who hath promised ; where both Faithfulness and a Promise are joined : So God may promise that which his Justice would require without a Promise , as he does also to confirm Men , not only promise , but sometimes swear to perform . Commutative Justice is not competent to God ; For who hath given to him that he should repay ? Yet such is his gracious Condescension to Men , that he hath frequently entered with them in Covenant , the most excellent of which is the Covenant of Grace , which yet cannot be called commutative , as if God's part and Man's part were the mutual Causes ; every converted Man enters in the Covenant of Grace by his Consent to God's offer of Grace . But the freest Grant requires Acceptance , when by way of Offer , in which it differs from an absolute Gift , which is effectual , if it be not rejected , but Man's Acceptance or Consent is also by the Gift and Grace of God. The Distributive Justice of God consists in the distribution of Rewards and Punishments , and hence it is divided into Premiative and Punitive Justice , both are exactly proportioned to the occasion to which God's Holiness directs it self , which is called the deserving or meritorious Cause , no other way than as an occasion comes in among Causes , when a merciful Man sees a miserable , lie hath Compassion and helps him : Could this Miser boast that his Misery is the cause of the Mercy ? No , it was indeed the occasion of it , but the Man's Mercifulness was the Cause : So it is in God's Justice , tho Mankind were like the Beasts of the Field , and the Fish of the Sea , devouring each other , it could not reach God , but it is the Congruity of his glorious Nature , which is the cause why he rewards the Good , and punisheth the Evil. All Christians agree , that God's Punitive Justice is adjusted to desert or merit , but some have been so impudent , as to claim eternal Happiness by their own Merit , and that God could not be just , if he did not give it , not by his Promise , nor for Christ's Merit alone , as only taking away Punishment , but they think the Reward is from their own Merit . Others have so much abhorred this that they have run to the other Extream , holding that all Rewards are absolutely , free without any thing of Justice ; so that God should only have Punitive , and not Premiative Justice , as Man's Condition now standeth after the Fall : And that if Man had not fallen he had by his Merit been translated into the Heavenly Estate , not by God's Promise , or by his Bounty , but by his Premiative Justice ; but that now Man having fallen , nothing belongs to him by the Premiative Justice of God. There are many and great Authorities of Learned Men on all hands in this matter ; but when I look up to God , and make use of the Light of Scripture and Reason he hath given me , I cannot assent to either of these Extreams , when I consider that God hath with so strong an Asseveration declared , Verily there is a Reward for the Righteous ; to whom he faith also , That it is just with God to give Tribulation to them that trouble you , and to give to you that are troubled Peace with us , and that God is not unrighteous to forget their Labour of Love ; yet these Righteous were not Innocents . I am not moved with that Argument , That all sinful Men even when regenerated do deserve eternal Damnation , tho for Christ's sake it be forgiven ; and therefore if any thing they could do could deserve Good from God , they forfeit that by their deserving Death ; for one may as well withhold from an Enemy that which was due , as take from him that which was his own : But when I consider that Christ hath by his Merit through the Covenant of Grace procured a full Pardon of all the Sins of the Regenerate through Repentance and Faith , both the Similitude and the Reason of it fail ; for he hath taken away the Enmity , and hath made Reconciliation , whereby the Justified become not only Servants , but Sons , Heirs and Coheirs with Christ of Glory . I am far from fancying that any meer Creature doth , or could deserve the Glory of Heaven , no not Adam , tho he had continued innocent , nor the most glorious Seraphim . The Angels were created in the state of Celestial Glory , which was by God's free Bounty ; they could pretend no Merit for deserving that Glory that they had at the first instant of their Being ; nor do I believe that their Consirmation and Assurance is an Act granted by God of rewarding Justice , but of free Bounty , it being so high an Advancement from a fallible to an infallible State , which the best of their Service could not deserve . It was congruous to the Freedom of God , and the Dependance of his Creatures , and his Dominion and Government of them , that they should all be capable of Rewards and Punishments , and be ruled by the righteous Laws of God , and that therefore they should be in a labile Estate ; and even in that Estate God did reward the Improvement of their Natural Capacities , by adding farther degrees to them of their Love to him and Joy in him , which crowns their Happiness : but his Promise , or the Manifestation of his Purpose , that if during their Trial they were faithful in that fallible Estate , he would never suffer them to fall . I do not doubt that they acknowledg it as his free Bounty , and even in that confirmed Estate their Perfections can never be so great but they can be increased , and therefore there is still place for God's Premiative Justice . If then the Angels have the Celestial Glory without Merit , by meer Bounty , and yet God by his Premiative Justice is still adding to their Perfections , which is clearly revealed by the Fall of the evil Angels , and that these that stood are declared to be the elect Angels , ( whence all I have said will follow ) could Man , tho innocent , pretend by Merit and Justice , to arrogate more to himself than the Angels ? He was created innocent , able to have so continued , but in all Perfections far inferiour to the Angels . In his fallible Estate he was capable of God's rewarding Justice , as were the Angels in the like Estate before Confirmation : But could he have deserved Confirmation and Exaltation , from an Animal to an Angelical , from an Earthly to an Heavenly State ? At Man's Creation God had promised him Immortality , not by his Nature , for his Body was fragile , and might by second Causes have been rendered unserviceable to his Soul , but only by God's Providence , he behoved to eat , drink , sleep , rost . We have no ground to believe that his Children so soon as they were born needed not his Care and Trouble , tho they had been as perfect as Christ in the State of his Infancy : Can it be thought that Man by his Merit could deserve Celestial Glory and Confirmation , freeing him from the hazard of falling in Sin , or losing that blessed State by Mortality or Annihilation ? and yet there is no ground to doubt , that as the Angels were confirmed after their Trial , so would Men have been , which with the Immortality God had promised , he lost , and became mortal and miserable by eating the forbidden Fruit. Whence there is enough to satisfy the Consciences of Men , of God's Dispensation in suffering Adam to fall , whereby neither he nor any of his Posterity , could ever by themselves recover that blessed Estate which he had lost to himself and them by his Fall ; albeit they could not conceive how God could eternally torment all his Posterity for his Sin , tho they had none of their own : But blessed be God that Christ was separate from Sin unto the end , and became the second Adam , expiating Sin , and procuring for the Elect that Blessedness which through Adam's Fall they had lost . How unreasonable then and odious must the Meritmongers of Rome be , who not only hold that sinful Men acquire Heaven by their Merits , but that they have so great store of Works of Supererrogation , to which they were forced to flee , when the horrid Grossness of the Pope's setting to Sale Indulgences for Money , through most of the Dominions of his Obedience , had awakened a great part of the World , to see that it was impossible he could be Christ's Vicar on Earth , but rather the Antichrist ? There was no Evasion with any pretence , but that there was a Treasure of the Supererrogatory Merits of the Saints , whereof the Pope was the sole Dispenser ; and yet tho that Treasure was not pretended to be infinite and inexhaustable , the Popes neither knew what was the measure of it , nor how much was exhausted , and how much remained , or if any thing at all ; for there was no Record kept of what Indulgences were given out , or how much they needed that got them , nor could there be , seeing the Indulgences were not given by the Popes immediately and upon trial , but were gifted and farmed to his Emissaries , who were the vilest of Men , who rendered that Religion absolutely ridiculous . I pity the deceived Multitude of that Synagogue , but I abhor their chief Leaders , and without the breach of Charity , I think I may safely say , that many of them must be convinced of gross Errors in that Church , but cannot acknowledg them because of the Canons already made , unless therewith they quit Infallibilty , which is the Pillar and Ground of their Faith. God's Punitive Justice has not escaped dangerous Errors , not only from those who make all God's Laws to be only obliging by his Will , so that he may not only dispense with them without any Punishment , but may abrogate them , ( of which I have cleared my self before in meditating upon his Holiness ) but from those that think his Justice requires no exact Proportion between the Crime and the Punishment , but that it is meerly Arbitrary , that God might have accepted the Sacrifice of a Lamb for the greatest Sin , or the Penance that Men inflict upon themselves ; and that the Mosaical Sacrifices did expiate Sin of themselves , not as Types of the only one satisfying Sacrifice of Christ. I am convinced that the very Nature of the Justice of God imports an exact Proportion of Rewards and Punishments to the Objects of them , and that therein God's Justice differs from the Justice of Man , who neither can know the exact Proportion , nor can adjust a Punishment to expiate any Sin. Mens Justice in Punishments are not to satisfy Justice , or to expiate Crimes past , but to prevent and suppress them for time to come ; and therefore they become unjust and cruel , by applying Arbitrary Punishments more than are needful to suppress the Crimes : but God perfectly knows the just Proportion of Rewards and Punishments , and he hath not that Indifferency in applying them as he hath in his Acts of Bounty : Sin is so opposite and so odious to God , that his Aversion to it is infinite , and therefore it cannot be expiated but by a Punishment infinite in Value ; and therefore in the Damned , Punishment is only eternal , because in no Time the finite Natures of Creatures can bear an infinite Punishment . The Sins of the Elect are expiated by the Sufferings of Christ , which were short in Time , but infinite in Value , because of the Dignity of the Person that suffered ; yet God having denounced the Wages of Sin to be Death , both by the Separation of the Soul and Body , and by the Separation of both from the Joy arising from God's Countenance , Justice required that the Mediator should suffer both , tho but for a short time , in his Agony in the Garden , and on the Cross , when innocent Nature made him cry out in the one , that if it were possible that Cup might be removed , yet with voluntary Submission ; and in the other when he said , My God! My God! why hast thou forsaken me ? They must be strangely deluded , that attribute that Cry to the Pains or Sense of Death ; for therein he should have been exceeded by innumerable Martyrs , none of which cried that they were forsaken of God ; and many have triumphed over their Tormentors , and have sung in the midst of the Flames . I think they are both bold and ignorant , who presume to assert , that any Suffering of Christ without Death had been sufficient to expiate the Sins of the Elect : None but God can know the just Punishment of Sin. Common Reason may assure that God would not afflict his innocent Son in vain , but Revelation putteth it beyond doubt by the Apostle's arguing against the Possibility of Salvation by Works of the Law , saying , If Righteousness come by the Law , then Christ is dead in vain . It is necessarily understood , as in all such Arguments , but that is impossible , that Christ should have died in vain ; nor would it conclude if by dying in vain were understood dying to no purpose : For tho it had been indifferent to God to have brought Salvation by the Law , or by the Death of Christ ; yet neither of the ways had been in vain , that is , to no purpose , which soever of the two God had chosen : But then it would not have concluded , that Righteousness could not have come by the Law , therefore in vain must be understood , as ordinarily it is , that which is needless or unnecessary , and then the Argument is clear and convincing , thus : If Righteousness had been by the Law , then Christ's dying had been needless , because the Law alone could have brought Righteousness ; but it is impossible that Christ should have died when there was no necessity for it , therefore the Law nor no other way could do it . There is another dangerous Mistake about God's Punitive Justice , as if the Consideration of his Punishment were to compense the Displeasure he had from Sin , by his Pleasure in the suffering of his Creature , as Men commonly do ; but the true Consideration is the Manifestation of his Glory , in his Aversion from Sin : for , As I live , saith the Lord , I delight not in the Death of a Sinner . He hath no Pleasure in the Misery of his Creature . It is another Mistake of Guilt and Punishment , that it is a Debt , whereby the Sinner is obliged to undergo the Punishment . It may be called a Debt , as it is called a Prison or a Bondage ; neither is the Satisfaction for Sin properly a Payment : For if it were a Debt , a Criminal should be obliged in Justice to offer himself to pay that Debt , which yet not only he ought not , but he may not do : Neither doth a Judg proceed to Punishment , as receiving a Debt from the Criminal , but by his own Authority . If Christ's Satisfaction for Sin were a Payment , it would follow that no Man should mourn for Sin , because Christ having satisfied , there remained no more Debt or Guilt of Sin : which hath driven many into that pernicious Error , whence they are called Antinomians ; and it would highly derogate from the Goodness of God , if he did only take that Payment from the Cautioner , that was due by the principal Debtor . But if the Satisfaction be by manifesting God's Abhorrence of Sin , it gives great Light to Christ's Satisfaction interceding for Sinners , and offering that the Father should manifest as much of his Abhorrence of Sin upon him , as if all Mankind had been made eternally miserable , that as the second Adam he might make them all capable of Salvation , and the Elect secured in it . The Judicial Justice of God is that which he exerciseth as Judg of all the World , which stands not only in Rewards and Punishments , but also in giving every rational Creature its Right , or its own , whether it be by retaining the Rights they have without Molestation , or by attaining these which they possess not . God would never suffer any rational Creature to want its Right , to give it to any other Creature , if it were not for Sin. Judicial Justice calling the Party that he may be heard , if he have any thing can be said , and that the Fact must be proved , is implied in the Nature of it , and morally necessary , which the great Judg of the World observes by himself , or by his Deputies . By himself he called Adam and Eve , and asked first Adam , Hast thou eaten of the Tree whereof I commanded thee thou shouldst not eat ? and he heard his weak Plea ; and the Man said , The Woman whom thou gavest to be with me , she gave me of the Tree , and I did eat . Then he called the Woman , and said to her , What is this that thou hast done ? and he heard also her Plea , who said , The Serpent beguiled me , and I did eat . In these Accusations there was both the Law adduced and applied to the Fact violating it , and the Proof by their own judicial Confession ; both their Pleas were rejected , and just Judgment pronounced against them , but immediately a Mediator was intimated , and thereby hope of Mercy . When Cain killed his Brother Abel , before God pronounced Sentence against him , he calls him , saying , What hast thou done ? The Voice of thy Brother's Blood crieth unto me from the Ground . There is the Proof , the Blood being yet fresh upon the Ground ; Cain makes no Defence , therefore God pronounceth this Sentence , Thou art accursed , a Fugitive and a Vagabond shalt thou be on the Earth : yet even to Cain there was something of Favour admixed ; for God spared the Temporal Judgment by Death , by his sole Prerogative , and therefore he set a Mark upon Cain , to prohibit all to execute the just Sentence of Death against him ; the Justice whereof Cain acknowledged , saying , that every one that findeth me shall slay me , which could not import an unwarrantable Revenge , as if all Men would be wicked to multiply Slaughter without Warrant . God's Judicial Justice by his Deputies is chiefly by Man's own Conscience , which both accuses them , proves against them , and condemns them for all their Faults , until it be seduced or seared ; and then often God delays his Judgment till the Soul 's appearing before him after Death , but sometimes he executes his Judgment by Men without Warrant , sometimes by other Accidents , and frequently by Judges deriving Authority from him , who therefore ought to follow the Rule and Pattern he hath given them , condemning no Man till they had called him to answer for himself , and giving him time and freedom to offer all his Defences , and adducing sufficient Proof of the Fact charged against him . MEDITATION XV. Upon the Mercy of God. MY Thoughts in my last Meditation upon the Punitive Justice of God , and the Miseries thence arising , lead me to consider the Mercy of God , which presupposes Misery as the Object of it . The Mercy of God is a part and kind of his Goodness , but is a special kind of Goodness presupposing Misery ; therefore I could not distinctly consider it , till I considered the Misery arising from God's Justice . The Goodness of God which presupposes not Misery , is more properly called his Bounty or Benignity , in Benevolence or Beneficence . If Adam had not fallen , God's advancing him from an Animal to an Angelical Estate , had been an Act of free Beneficence and Bounty ; but no Act of Mercy , for then Adam had never been miserable : Yet Mercy doth not always consider Misery as pre-existent , or as seen , present , or past , but as foreseen , which would come to pass if it were not prevented by Mercy ; and this is properly called Preventing Mercy , in contradiction to that which is called Healing or Curing Mercy . As Physicians use preventing Medicines , when they foresee the latent Causes of the Disease , that would come if these Causes were not removed , as well as healing Medicines to remove the Disease incumbent , the preventing Medicines are more useful , tho less sensible than the other : So are God's preventing Mercies ; God foresaw Adam's Fall , and the ensuing Misery to himself and his Posterity ; and on the Foresight and Consideration thereof , decreed to send his Son into the World , to assume the Nature of Man , and in it to suffer Death , and expiate his Justice , and to satisfy his Abhorrency of Sin : This Decree was preventing Mercy , not designed to prevent the Existence of Sin , but to prevent the Incurableness of it when it should exist , and to prevent the Evil of Punishment which would befal the Sinner , and to prevent the height and eternal Continuance of it ; whereby Infants and Idiots never commit Sin , and those who are saved , do never commit Sin after the State of Mortality . God doth also cure Sin after its Existence , not only absolutely in Glory , but in part in Mortality , removing the Rage and reigning Power of it . Mercy is one of the natural innate Principles in Man , common to all Men , who so far arrive to Discretion , as that they can discern the Misery of a Rational Creature , which worketh like an Instinct upon the view of the Object , without reasoning , and with such Propension , that tho oftentimes they would , they cannot forbear . Those who burn with Revenge or Envy , do relent when they see the Misery of that Creature to which they wished the worst of Evils , and their Misery may become so great , that there ariseth thence a Compassion and suffering with the miserable Creature , with a desire to relieve it . Mercy therefore implies a Displeasure , or Grief for a Miserable Creature , and a desire to relieve it , whether from Misery incumbent or imminent ; so a merciful Man shelters a Creature from the Avenger . This natural Inclination of Mercy may be , and often is much abated and eradicated by contrary evil Inclinations and Custom ; as those that murder for Gain , and too many become not only void of Compassion , but cruel , contrary to Mercy , delighting to behold the Misery of others : but then they are reckoned to put off Humanity , and that Pain that 's felt in the Heart and Bowels upon the sight of Misery . Misery is not every Evil of Suffering and Want , but the Prevalence of them , to which alone Mercy is applicable , which being an innate Inclination given to us of God , cannot but be pleasant to God the Giver , and is a Remainder of his Image in the Natural Conscience ; he delighteth much in the Mercifulness of his Creatures , and it is an eminent Sign of those that are in his Favour , which appeareth by that Article of the Lord's Prayer , Forgive us our Sins , as we forgive them that sin against us ; intimating that none can with hope ask Mercy of God who are not merciful . The Mercy of Creatures may often be exercised in Fellow-feeling or Compassion , when they are not able to help , but still there is a desire to help . Mercy when effectual , consists in giving and forgiving , which is a giving of Remission or Pardon of that which may be exacted or inflicted by the Forgiver , in so far as it 's in his Power ; as when a Creditor forgives his poor Debtor , whom he might throw and detain in Prison , which is the Forgiveness of a Debt ; or when an injured Person forbeareth to insist against the Injurer for Punishment , or absolutely passeth from him ; which may be where there is a Debt of Reparation beside the Punishment , and may be also without these . Punishment is not properly a Debt , as I have cleared my self in the preceding Meditation ; and therefore Mercy in Forgiveness of Punishment , is Forgiveness of a Crime or Fault , which God hath allowed the Injured to forgive to the Penitent , even to seventy and seven times : But there be Crimes which do more concern the Common-wealth than a particular Interest , whereunto the Example is pernicious ; these cannot be forgiven by private Persons , and ought only to be forgiven by the Common-wealth , when the Punishment would give more Inconvenience to the Common-wealth than the Forbearance . Mercy even in Creatures is not of Justice , as a Debt , but of Benignity : for tho it be very necessary for Mankind , and therefore God hath given a strong natural Propension to it before it be perverted , yet he hath not imposed it as a Debt to be punishable for the Omission , but rewarded for the Performance ; and therefore it is said , to the Merciful he will be merciful ; for all that is due by Justice , stateth a Power to claim or exact in the Person to which it is due . It is an eminent Office of Humanity to relieve the Distressed , to give Alms to the Poor , yet they have no Power to claim or exact it . By the Divine Vestige of Mercy in the Creature , I am helped to the more distinct Knowledg of the infinite Mercy of the Creator , wherein the Difference will easily appear both by Reason and Revelation ; I shall therefore compare the two in what they agree , and in what they disagree . The Mercy of God and the Mercy of the Creature agree in this , that both respect a miserable Object , yet not so that it must be infinite and eternal Misery : For God hath Mercy on many of his Creatures , to whom he doth not forgive their Sins ; for he hath Mercy upon Nations and Communities , who are not capable of that kind of Pardon . How often hath he recorded his Mercy to Idolatrous Israel , when they cried to him in their Misery , and perhaps had Sorrow for that particular Sin , whereby they did nationally provoke , but it was not a Repentance unto Life , for that must be of all Sin , tho of some more eminently than of others ? God had Mercy on wicked Ahab , and said to the Prophet , Dost thou not see how Ahab humbleth himself ? yet Ahab was far from saving general Repentance . God hath Mercy on the Wicked generally in delaying the inflicting of his Judgments against them , sometimes during the course of a long Life : and many think that he hath Mercy on the Devils till the Day of Judgment . It hath puzled many eminent Divines , how it can consist with God's Justice to shew any Mercy to the Reprobate : for if without Satisfaction to his Justice he might be merciful , he might have forborn for ever to punish any Sin , much more to punish the Sin of the Elect ; and if he might forbear Punishment of Sin for an hundred Years , no Man can determine when he behoved to begin , so that he might delay for a Million of Millions of Years . The Difficulty is increased , because many good Men through the hatred of the Socinian , Popish and Arminian Opinion , that Christ died equally for all Men , and procured them universal Grace , that they might repent or not repent at their Option , run into the other Extream , that Christ purchased nothing but to the Elect ; and therefore endeavour to loose the Knot by the resemblance of Civil Powers , whom Justice obligeth to punish , but leaves the Time to their Discretion . This Solution importeth nothing , for the Justice of Civil Powers is not to expiate , but to suppress Crimes : That which deserves eternal Punishment , can never be expiated by all that they are able to do ; but God's Justice is for Expiation . I doubt not that the Mediator hath procured Temporal Mercies even for the Reprobate , and that tho by his Purchase there is no Grace given them , yet that it is sincerely offered to all that come to Discretion , and that it was the Reprobates fault that they did reject it , and will be their eternal Accusation against themselves , else how could it be said , Turn ye , turn ye , Why will ye die ? Nor could it be complained by God , That they would have none of him , that they hardened their Hearts , and stiffned their Necks against him . Nor on the contrary , That his long-suffering Patience leads unto Repentance . Tho this may be said only for the Elect , it is also said , I gave them time to repent , and they repented not ; which could only be meant of the Reprobate , who are frequently said to be inexcusable , that is , they have no Excuse that they have thrown themselves into Misery ; yea their own Natural Conscience shall not suffer them to think that they were inevitably miserable . It is not enough to say , that the Reprobate are inexcusable , because there are many Sins that they might have omitted , and did not , if the Remainder were inevitably effectual for their Damnation . I do not think that the outward Privileges of the Church , and the Tastes of the Powers of the World to come , and that Illumination that even Reprobates attain who never had true and saving Grace , in which they exceed the finest Heathens , are otherwise accountable than by the Purchase of Christ : Nay , I do not believe that the damned Spirits having liberty of going to and fro in the Earth , is from Mercy , as if their Damnation were allayed or abated till the general Judgment ; but that they are sent out as the Executioners of God's Justice , being still in that Torment of Conscience wherein Hell doth consist , tho it be allayed by accidental Consequences , being by their acting somewhat diverted from the full poring on their Misery . God only knows the exact Proportion of Punishment and Sin , according to Merit ; and as the Damned always continue and encrease in their Hatred against God , so their Misery may be increased . There is also a Resemblance between the Mercy of the Creator and the Creature , that neither is extended to every kind of Evil ; some Punishments may be so great that will not breed Pity in the most merciful , because of the Atrocity of the Crimes : so the Mercy of God extends not to the Sin against the Holy Ghost , which must imply a high measure of Knowledg of the Divine Perfections , and yet by the Exorbitancy of Self-love , a Hatred and Despite against God , as not bestowing so much as these malicious Wretches think he should . And I think that was a main Difference in the Fall of the damned Spirits , and Adam's Fall , tho he was innocent , and had a great measure of Knowledg and Happiness , yet far short of theirs , they abode not in that Station God placed them in ; for by their Sin they desired to rise higher , and therefore in God's Justice they were brought exceeding much lower . How far they have lost of their Natural Perfections I know not , but sure they have lost their Moral Perfections , and that Joy wherewith once they were blessed : they tempted Man by the same Bait , by which they deceived themselves , inducing them to be discontent with what God had given , and that he had forbidden to eat of that Fruit , not as a Badg of their Obedience in an indifferent thing , as to which they had no inbred Principle to prompt them on either side , but because he envied the Happiness they would attain to by eating that Fruit which would make them wise , to know both Good and Evil : therefore the Devils seem to have sinned against the Holy Ghost , which Man being of a less Capacity , did not ; and none but those Men that attained to the Gifts of Illumination , and the Taste of the Powers of the World to come , and yet do despite against God , cannot be restored , nor are not to be prayed for , in whom no doubt Hell is begun by the tormenting of their Conscience : and therefore God's Way is equal , both as to Angels and Men ; yet in Justice he was not obliged to have Mercy upon any Sinner , but it was not congruous to his glorious Nature to receive into Favour such horrid Sinners . There is another Resemblance of the Mercy of the Creator and the Creature , that it is not equally to be applied to those who have the Offer of a Reconciliation upon Repentance , and do obstinately reject that Offer , and will continue to insist in , and approve the Injuries done . By Reflection on our own Mind we find it to be so in Men , and yet it is evident to be no part of our Essence or Nature ; and therefore it must be an inbred Principle freely given of God , and a part of his Image . God hath incited us to forgive those that offend us to seventy and seven times , yet still it is upon their Return . Mercy may take place by Forgiveness simply given , without an Offer of Reconciliation , but it exceeds Humanity to forgive so far as not only not to endeavour Punishment , but to offer Reconciliation when it is obstinately refused . There is yet another Resemblance of the Mercy of God and Man , that there is no Right in the Injurer to claim it , tho he may implore it , but it is an Act of Benignity and Goodness : God hath injured no Creature if he had never received into Favour any Sinner ; But he will have Mercy on whom he will have Mercy , and whom he will he hardeneth : that is , he giveth the Offer of Mercy and Reconciliation , and permitteth the Wicked to reject the Offer , whereby they become more hardened in their Sin and Impenitence . But infinite is the Distance and the Difference between the Mercy of God , and the Mercy of Men. For ; 1. Man's Mercy may by contrary Custom be eradicated , and Cruelty succeed in its place ; Man's Mercy may be overcome with the frequency of Injuries : nothing like these can befal in the Mercy of God , which is unchangeable , and no multitude of Sins can be so great as should give Despair . 2. Man's Mercy if it be obtained and violated in the same kind is hardly renewed , but where God hath once given Pardon , no new Breach doth exclude it ; yea he gives Repentance , exciting the Sinner thereto , that he may forgive sutably to his Nature , and oft accepts general Repentance of inadverted Sins , and even habitual Repentance , where actual cannot be exerted , as in those that die before they have time to have an elicite Act of Repentance for Sins committed immediately before Death . 3. Man's Mercy doth oft go no further than Compassion , and desire to help without Ability . God's Omnipotence does ever make his Mercy effectual and compleat . 4. Man doth often forgive one Fault , and retain others ; God's Forgiveness of Sin is ever entire and universal , where it is : for all Sins preceding are ever forgiven , where there is Repentance for all Sin ; but where some Temporal Punishment is only forgiven , the Sin is not forgiven simply . 5. Man may repent that he did forgive , whether by the mutability of his Nature , or by the discovery of aggravating Circumstances unknown when he forgave ; nothing of this can occur to the Omniscient God. 6. Injuries may be so atrocious that exceed Man's Mercy ( without supernatural Grace ) in which he will never offer Reconciliation . No Sin can be so hainous , but that the Merit of Christ is sufficient for remitting it , not excepting the Sin against the Holy Ghost , which is not unpardonable by the Insufficiency of Christ's Merit , neither yet because there is less Power in Man to repent for that Sin than others , because he is utterly incapable to repent for any Sin till God give him the Grace of Repentance , but because it is incongruous to the Divine Nature , and to the Glory of God , to receive into favour such Sinners : But in all others , tho they were as Crimson , God offereth Pardon and Reconciliation , and will effectually give them , if the Offer be not obstinately rejected ; yea the height of God's pardoning Mercy reaches so far , that he hath even had Mercy upon frequent and long Rejecters , pulling them as Firebrands out of the Fire , whose Souls did cleave to their Abominations ; and he continueth many such Sinners in Life without kindling Hell in their Consciences , with design to magnify his Mercy upon them ; wherein Consideration may be had of the Kindness he had to their Ancestors , or of their extraordinary Temptations , or simply by his absolutely free and unbounded Grace : but these Firebrands are but some and few , and ought not to encourage Sinners to cleave to their Sins , and reject the Offer of Mercy and Reconciliation . We have one clear Example of Pardon to the Thief on the Cross at the point of Death , that none might despair , and but one , that none might presume . God's long-suffering Patience and Forbearance of Sinners , are Acts of his Mercy , whereby the Effect of his Justice is delayed , which are never in vain ; for either forgiving Mercy doth at last take place , or at least the Glory of God's Goodness is manifested upon obstinate , inexcusable , and self-condemned Sinners , not that he delights or designs to make them such , but to manifest the superabundance of his Grace , in giving them a sincere and true Offer of Reconciliation , and not by causing them to reject it , but by not causing them to entertain it , when his Glory did not require it . The Mercy of God is a most eminent and most amiable Moral Perfection ; his other Goodness doth either presuppose something in the Object , not as a Merit , but as a Mean. His Faithfulness supposeth the Faith of his Creatures , trusting or hoping for that Good which he hath not promised , nor shown that he hath purposed it . His Goodness in Creation , supposeth nothing in the Object for it , yet nothing against it ; but his forgiving Mercy and Reconciliation presuppose those things which are extreamly opposite , sometimes the most irrational Injury and Enmity , actually in some , and habitually in all by natural or acquired Inclinations . Mercy is the most amiable Divine Perfection that provoketh the most fervent Love to God ; as Christ said to the Woman who washed his Feet with her Tears , and wiped them with her Hair , Her Sins which are many , are forgiven , for she loved much ; but to whom little is forgiven , the same love little . There is more of Mercy expressed in the whole course of Scripture , than of all the other Divine Perfections , the main Scope thereof being to shew the Mercy of God towards Mankind , which he foresaw lapsed in a miserable Condition , and of his inconceivable Mercy : he designed the way of their escape from Misery , and their becoming Heirs of Glory through the Satisfaction of his Son Christ Jesus ; whereby he might give Mercy and Forgiveness , without incroaching upon his Justice , and so made both Mercy and Justice to meet together , and attain both their Effects . When God manifested himself to his beloved Moses , and proclaimed his Name before him , by which he would be designed as his most proper Character , he said , The Lord , the Lord God , merciful and gracious , long-suffering and abundant in Goodness and Truth , keeping Mercy for thousands , forgiving Iniquity , Transgression and Sin , and that will in no way clear the Gulilty . Mercy is the leading and inculcate Attribute , thrice repeated , Justice is last . The Paths of the Lord are not only said to be merciful , but Mercy in abstracto ; and his Mercy is plenteous , he is full of Mercy , his Mercy is multiplied , Mercy belongeth to him , he desireth Mercy rather than Sacrifice , his Mercy is tender , he is rich in Mercy , his Mercy is everlasting , it is his Saints Joy who sing of his Mercy . MEDITATION XVI . Upon the Faithfulness of God. FAithfulness is that Perfection whereof Faith or Trust doth immediately lay hold , and rest . The Term is diversly taken , there is not another proper Word but it to signify both the being worthy of Trust and Faith , and the having Faith : But when it is applied to God , it imports not the Subject , but the fitted Object of the Faith , which doth import an Inclination to do that Good which is believed or hoped for , sutably to the Giver and Receiver , freely , without Right to claim it ; where-ever there is a Right to claim , there is an Obligement or Tie to perform , and the Performance is an Act of Justice , not of Benignity , or meer Decency . The moral Perfections of Men are of three sorts , Justice , Benignity and Decency ; Justice implies an Obligement or Tie to perform , and a Right or Power to claim and exact . Benignity is an Inclination to do good to another , freely , without Necessity , or Obligement to do it , or Right to claim it ; which sometimes respects its Object under no other Consideration than that it 's capable of that Good , and this is specially called Goodness : Such is God's Goodness in Creation , Preservation , and giving those good things which are not believed or expected , such as Acts of meer Liberality ; but other Acts of Benignity are upon special Considerations , beside the Capacity to receive , as Mercy to the Miserable , tho they do not trust or expect it ; but Faithfulness considers the Object , as trusting or hoping , not simply ; for one may trust or hope for that that is not sutable for him to receive , or for the Person trusted to give , and so it is an unwarrantable Expectation , and not Faith , but Presumption : Such was the desire of the Mother of Zebedee's Children to Christ , That the one might sit on his Right-hand , and the other on his Left-hand in his Kingdom ; and such is commonly the Hope of the Hypocrite , who trusts to obtain Happiness without Holiness . But Faith must be a well-grounded Faith , hoping or trusting for such things as are becoming the Person trusted to give , and the Truster to receive , and that upon Consideration that trusteth ; for tho the Good done were both sutable to the Giver and Receiver , yet were not given to the Receiver as trusting and hoping to receive , it were an Act of Goodness , but not an Act of Faithfulness . The third sort of Moral Perfections is Decency , which respects the Actor only , and not any other , and is done alone , because it is sutable and becoming that Person so to behave . Every Vertue or Moral Perfection consisteth in a Congruity to the Actor , and so is Decency , whether the Act be terminate on the Actor , or on another : But there is no special Name to signify that Decency that terminates on the Actor , but it retains the common Name , and so is Decency strictly taken . As Man beareth the Image of God , the Light of Nature shews , that all those Perfections which he gave Man , are originally and eminently in God. He is just , and acknowledges himself Debtor so to be , in the distribution of Rewards and Punishments , in the performance of his Promises , whence there is a Right to claim them , tho there be no Power to exact them : He is good , and doth good in some kind to all ; he makes his Sun to shine , and his Rain to fall upon the Just and Unjust ; he openeth his bountiful Hand , and bestows what is necessary for every living thing , while he allows it Life : He is merciful and pitieth the very Ravens when they cry for want of Food , and much more supplies the Necessities of Men , even when they do not trust or expect it . All these Perfections respect his Creatures , and it is evident that they are without Obligation , and in that differ from his Justice , and so is also his Providence and Government of the World : but his Truth and his Wisdom are Perfections terminated on himself , as their peculiar End , they are free , for none can be obliged to himself ; yet they are more necessary than the Acts of Bounty , which he might forbear , but they are comprehended under the Decency proper to God on his own account , tho there had never been a Creature , he would ever have been true , his Thoughts being ever conform to their Objects . The Faithfulness of God then is comprehended in his Bounty or Benignity , respecting his Creature as warrantably trusting in him . As the Term Faithfulness is variously taken , so the thing is commonly very indistinctly , and sometimes erroniously understood , confounding Faithfulness with Justice and Truth ; and supposing there is no Warrant for Faithfulness but upon Promise , and upon the Truth of God in that Promise , which is a great Mistake ; for the Performance of a Promise is an Act of Justice , and Truth is not an Object of Trust , but when Words or Signs to express it are emitted ; but Faith may warrantably be where God hath made no Promise , nor expressed any Word . When God created Angels and Men , before he made any Promise to them , they did know from his excellent Nature , and firmly trust , that if they did not offend him he would never make them miserable , and they might have trusted for particular Favours , not in the way of Reward . I know no clear Evidence from Scripture , that God promised to Adam that he should never be annihilated , only I see that he threatneth Death if he transgressed his Command in eating the forbidden Fruit ; whence it is collected that God promised him Eternal Life , and even Immortality , and that he entered into Covenant with him , wherein Adam willingly ingaged himself to the Obedience of God , and God did promise Life and Immortality to him , to his Wife , and their Posterity , and to raise them from an Animal Life on Earth , to an Angelical Life in Heaven , without the Dissolution of Soul and Body by Death ; and ( as it is commonly believed ) the good Angels after they had given proof of their Obedience , were confirmed , that they should never fall . There is no less ground to believe that the like Favour would have been granted to Man not only for himself , that he should not fall , but that a greater measure of Perfection should be given to his Posterity , that they might not be under the Necessity of falling ; and it is evident and certain , that by his Transgression in eating the forbidden Fruit , he lost these Benefits both to himself and his Posterity ; but by the infinite Mercy and Benignity of God , Christ the second Adam perfected and performed what the first Adam had lost . Can any Man pretend that the particular Favours that the Saints have always prayed for from God , were all promised by God ? or , did he express his Purpose to give them ? No certainly , and yet they did warrantably trust , and prayed in Faith for them , and obtained that which they prayed for ; whereof there are innumerable Examples in Scripture and Experience : And therefore it is said , that the fervent Prayer of the Godly availeth much : If the Import of Mens Prayers should only be , that God should be just in the performance of his Promise , and be as good his Word , I see not how Prayer could be said to avail much ; for God would be true and just whether any Creature prayed or not : But God granteth many things upon the earnest Prayer of his People , which were neither promised nor necessary , and had no other Conveniency but to satisfy their longing Desire , which if it be not incongruous for God to do , or them to receive , as being hurtful to them , if Faith be not wanting , the Effect will not fail . Was there either Necessity or Promise for the Prophet's stopping the Clouds of Heaven for three Years and six Months ? and for obtaining Rain when there was no second Cause for it ? Is it not warrantable to pray to be inclined or directed in the Choice of a Calling , a Match , or any lawful Undertaking , or for the Success of the Choice ? Is there any Promise for these Particulars ? Yea tho it be said by Christ to the Apostles , That whatsoever ye shall ask the Father in my Name , he will do it , I take it rather to be a Declaration of God's Faithfulness , and of the Effect of faithful Prayer , not signifying an Engagement , but a Resolution : And I think it were a very unbecoming manner of praying , to say , Lord , Thou hast promised that whatsoever I demand in Christ's Name , thou wilt grant it ; this I demand , and therefore I claim it as due by thy Justice and Truth , which thou canst not refuse . With God's Grace that never shall be my strain , God hath declared that he will give Salvation and Glory to all that shall have saving Faith , trusting to obtain these with Sutableness , which cannot be towards those who resolve to cleave to and pursue their Sins . Suppose this were not only a Declaration , but a proper Promise , and that the Performance were an Act of God's Justice and Truth , yet where hath he promised that he will give Faith to this or that Man that believeth ? And should he that believeth claim Salvation , as an Act of Truth and Justice , and not as a free Act of God's Mercy and Benevolence , and specially as an Act of God's Faithfulness , that he will not disappoint the becoming Hope or Trust of his Creature ? Trust among Men is not accounted when they obtain a clear Obligation , tho it had been granted freely , because the Obliged can be compelled to perform ; but it is accounted a Trust when there is no Promise , but that from the Nature of the Deed it is to be presumed not to be a Donation in favour of the Person trusted , but with Intention and Expectation that he would restore to the Truster , or those who derive Right from him , upon demand . God of his Benignity to further the Faith of his Creatures , does not only promise where no Promise was necessary , but gives Seals and Oaths , not so much to secure the Effect , as to produce Faith , and therefore the Effect should ever be attributed to God's Faithfulness , and to the Creature 's Faith , resting on that Faithfulness . I know that God's Justice , Truth and Faithfulness have been oftentimes joined , as Man 's also may . When a Man obtains a written valid Obligation , suppose it were for a valuable Consideration , there concurs the Justice of that Person , who may be compelled to perform his Truth ; that as he expressed his Purpose to perform , so truly he so intended , his Faithfulness also in so far only as that it is expected he will punctually and readily perform without Compulsion , and he were unfaithful if he did not so perform , untrue if he did not intend to perform when he engaged , as well as unjust by not performing . These may all concur in God , but his Justice in performing his Promise , and his Truth in intending to perform it , can never be separated ; yet his Faithfulness may be without them in particular Acts , so may his Justice in Rewards and Punishments be without any Word , and consequently without Truth in that Word , and both may be without exerting Faithfulness . The Ground and Warrant of Faith is the excellent Disposition of the Person trusted , whereby it were incongruous to him to disappoint the Expectation and Confidence which he knew were placed in him , and were not rejected by him : The Psalmist saith , They that know thy Name , will put their Trust in thee ; for thou Lord hast not forsaken them that seek thee . Here the Knowledg of God's Name , which signifies his excellent Nature , is the ground of Trust , and specially that Divine Perfection that he will not forsake them that seek him . Here is no relation to a Promise , the Psalmist founds his Prayer both on God's Faithfulness and on his Justice in performing his Promise , and not on this alone , when he saith , Hear my Prayer , O Lord , give Ear to my Supplications ; in thy Faithfulness answer me , and in thy Righteousness ; where these are clearly distinguished . The same Psalmist saith in another place , Thy Mercy , O Lord , is in the Heavens , and thy Faithfulness reaches unto the Clouds ; Thy Righteousness is like the great Mountains : where God's Faithfulness and his Righteousness are clearly diversified . If one should trust in a powerful vertuous Person , if he did not make his Trust known to that Person , he could not be said to disappoint him , or to fail in Faithfulness ; yet the Manifestation of Confidence may be without Words , and sometimes it is unfit to be by Words , and it may be abstract from Particulars , and be left to the Discretion of the Person trusted : So the Attendance , the Dependance , the humble and kindly Countenance may better express Confidence than Words , which are more frequently false . Courtiers do manifest their Confidence in Princes , Souldiers in their Generals , and Creatures may so express their Considence in God ; but it is more proper to pray to God in Faith for particular Favours , as being more the Homage and Dependance of his Creature , than the urging his Justice on general Promises . It is not Faith , but Folly , to trust in any but those that are indued with Vertue and moral Perfections , or in these for things that the Person trusted hath not , or which were unbecoming for him to bestow ; therefore there is no Creature on which there can be laid entire and absolute Faith , because the Inconveniency may occur , that they cannot satisfy . In this Sense God may be said to be only Faithful , as well as only Wise and Good ; one may trust when he is not wise in trusting , yet he may become unfaithful that admitted the Trust : they were very unwise that would trust a Secret to a Liar , or the managing of an Affair to an imprudent Person , or Money to a Prodigal ; yet if they did admit of the Trust , they were unfaithful if they failed . It is very evident , that it is highly congruous , and worthy of the Divine Perfections to be faithful , and it were inconsistent with these , to disappoint the Faith of his Creatures , trusting in him for things fit for him to give , and them to receive , without consideration of any Promise , or Declaration of his purpose so to do . It is fully evident , that it were unsutable to him to give Happiness to them that love not Holiness , or to pardon Sin to those whose Souls cleave to it , or to give the highest Favour to such , or Glory to any in the next Life , to whom he never gave Grace in this , in Act or Inclination , which by the very Light of Nature do appear ; but by Revelation God hath clearly declared in what Things he will not allow of Trust or Faith in him , or Hope from him , especially for obtaining Reconciliation , Forgiveness and Happiness , and hath expresly declared when Faith is saving . God bestows many good Things out of Commiseration , or meer Goodness upon those that have not saving Faith ; nor can I say , that he doth not bestow some good Things upon such , even upon consideration of their trusting in him for them ; as by the Faith of Miracles , upon whose Confidence he exerted his supernatural Power , though at the great Day he rejects them who had that Faith. Those who do not by Word or Sign signify that they allow not the Confidence or Hope of these who pertinently signify it , do fail in their Faithfulness , if they disappoint them . My Thoughts upon God's Faithfulness do exceedingly clear me in that eminent Point , that Faith is the only Consideration on which God gives Pardon , Reconciliation and Happiness , and not upon Love , or any other good Work , as never to be claimed upon rewarding Justice or Merit , but of free Favour and Grace alone . Albeit Love to God , or Reverence and Obsequiousness to him , be more excellent Perfections than Faith , for in Faith the Creature hath Consideration of the return to it self , and much more in Fear , but Love is terminated alone upon God himself , and upon no return from God , which would make it defective . The Love of Gratitude is for what is already received , but the Love of God , purely on consideration of his infinite Perfections , is the highest moral Perfection of Creatures . If Happiness had been by the Creatures Love , Reverence or Obedience , it would have been by Justice and Debt , not by Grace ; as the Apostle says , to him that worketh , the Reward is not reckoned of Grace , but of Debt ; but being by Faith , there can be no pretence of Debt or Justice . There is no more ground for him that hopes or trusts , to attribute the Effect to himself , as deserving it by his Faith , than if the Miserable should imagine his Misery were the Cause of Mercy shown him . I never find a Reward attributed to Faith ; for tho it be said , cast not away your Confidence , which hath great Recompence of Reward , Confidence there is not Faith , but Forwardness and Boldness , for in the Original it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Though Faith were in the Power of fallen Man , he could have little more ground to boast of Happiness on occasion of it , than the Beggar of his Poverty , which is the occasion of Alms , or the Oppressed of Oppression , as the Cause of his Relief , or than the Infant or Idiot of his Salvation . God could have given all good Things without either Prayer or Faith , as he doth to Infants ; but it is a far greater Measure of Benignity , to give that which is longed for , and desired by Prayer , and which is hoped and trusted by Faith ; but saving Faith it self is not in Man's Power by Nature , or by universal Grace , but is given to the Elect in Conversion . God hath frequently assumed the Title of faithful in the Scripture , as the faithful God , the faithful Creator , the faithful Witness , the faithful Lord , and he that calleth is Faithful . God can no more deny his Faithfulness , than he can deny himself ; as it is said , if you believe not , yet he abideth faithful , he cannot deny himself . Mercy taketh away Misery , but Faithfulness freely giveth eternal Glory , and withholdeth no good thing ; rewarding Justice keeping proportion with Merit , Faithfulness hath no Bound . Faithfulness is a most eminent Perfection , and moral Vertue ; for the Breach of it is Treachery and Treason , much more abhorred by God and Man , than the failing in Performance of natural Obligations or Engagements , and therefore Treachery hath the most atrocious Punishment . I adore and bless thee O God , who hast exceeded all thy Goodness to Creatures in thy Faithfulness , which exceeds the Goodness of Creation , Preservation and Providence , rewarding Justice , and even Mercy it self , which only extends to Relief and Necessity , but Faith to all good Things , which are becoming thee to give , and thy believing Creatures to have . MEDITATION XVII . Upon the Wisdom of God. WISDOM is the Divine Attribute nearest God's Decrees and Dispensations , whereby he contriveth all his Purposes and Decrees towards his Creatures , as is worthy of , and becoming his glorious Majesty , according to which all things do unchangeably and certainly come to pass ; therefore I have resolved to meditate upon it immediately before his Dominion . Wisdom is diversly taken , more extensively it comprehends all eminent Knowledg , contemplative or practical , and even the Skill of Arts , but more strictly it excludeth that Skill ; but the most proper Signification of Wisdom relates only to Practice , and it is of the same Import with Prudence or Discretion , tho these are seldom attributed to God , but to Creatures ; yet Wisdom is more strictly taken for sublime and universal Prudence , as to the whole Course of Life . One may be prudent in a comely and discreet Behaviour , carrying himself becomingly to every Person in common Converse , who may be faulty in his main Project , and so is not to be esteemed Wise , but he only who hath a right Design for his whole Life , and who chooseth fit Means for that Design . God hath given an unalterable Inclination to all his rational Creatures , to desire their own Happiness , which doth ever bring it self in remembrance , and is ordinarily their last End , tho God gave them a higher Principle , to make Him their last End ; and they alone are wise who have the Glory and Pleasure of God for their last End , to which all their other Designs and Purposes are subordinate : that is the Wisdom which is from above , which the Apostle James doth excellently describe , that it is first pure , then peaceable , gentle , and easily to be intreated , full of Mercy and good Fruits , without Partiality or Hypocrisy . Wisdom useth to be taken as a part of Knowledg ; yet tho Knowledg be in Wisdom , it is distinct from it , and consists more in the Will and Inclination to choose and follow only that which is morally good and fit . So it is said , to one is given by the Spirit the Word of Wisdom , to another the Word of Knowledg by the same Spirit . There may be Means to effectuate good Ends , which yet if chosen it would be no Act of Wisdom . We must not do Evil that Good may come ; Fraud and Deceit are not only distinct from , but opposite to true Wisdom , no less than Force when used for that which it cannot , or ought not to be effectuated : And therefore the same Apostle saith , the Wisdom that descendeth not from above is earthly , sensual and devilish , which is but abusively called Wisdom , and is well expressed by three Terms , signifying three Kinds , the Wisdom of the Malicious is devilish , of the Voluptuous is fleshly , and that which is used to promote unwarrantable Profit , is worldly . The Wisdom of God is excellent , it is infinite ; tho it be certain and evidently appprehensible , yet is it incomprehensible and unsearchable : so saith the Psalmist , Thy Thougbts are very deep ; and the A postle saith , O the depth of the Riches both of the Wisdom and Knowledg of God! how unsearchable are his Judgments , and his Way past finding out ? Nothing can be added to , or abated from the Wisdom of God. It requireth no less Wisdom than his , fully to know his Wisdom : in Wisdom hath he made all his Works ; and therefore we owe an implicit Faith unto his Wisdom . Tho we cannot perceive the reason of what he doth , we may innocently doubt whether some of his Acts be Acts of Justice or of Mercy , but we may never doubt but they are Acts of Wisdom ; yea the Apostle to the Romans concludeth well , To God only wise through Jesus Christ , be Glory for ever , Amen . For he findeth Folly in his Angels , even the most glorious Seraphim . There have been many Things which they could never comprehend nor contrive , and there might be infinitely more . They are neither free of Ignorance , nor of innocent Error . There is no proportion between their Wisdom and God's ; and therefore it is as nothing in his Sight . So that as there is none absolutely Good but He , so there is not any other absolutely Wise. It were a Task never to be ended to pursue the Wisdom of God in all his Decrees and Dispensations , of which little can be reached in the State of Mortality ; yea it will be the exercise of the Mind to Eternity , in the State of Glory , yielding and increasing a continual Delight . The innumerable variety of God's Creatures , their Parts , their Powers , their Preservation and Productions , afford matter of search and delight to the most glorious Angels : Therefore God saith to Job , Where wast thou when I laid the Foundations of the Earth ? declare if tbou bast understanding , when the morning-Stars sang together , and all the Sons of God shouted for Joy. Where the Sons of God must signify the Angels , who were created before the terrestrial Globe was framed and invested with all its Ornaments , when as yet Man was not created . I shall therefore only endeavour to excite my Admiration , by some few eminent Instances of the Wisdom of God , in which I cannot see so good a Method , as the Order God followed in his Dispensations , from whence his Decrees are inferred . 1. Then it was the Wisdom of God that he did not create the World so soon as he did decree it , whereby he shew'd that to his Perfection and Blessedness he had no need of it . 2. It was both the Wisdom and Goodness of God , that he did not with one Act of his Omnipotent Fiat , bring at once the whole Creation out of the barren Womb of nothing , but proceeded by Parts , that his Creatures might the more distinctly know it : therefore the first Act of Creation was that To-hou-vo-bohou , which is commonly rendred the Chaos ; as if all the Kinds and Parts of Creatures had been created in a jumbled confused Mass , and that the After-work as to Matter , had only been the uniting and ordering of them , which I conceive to be a very unsutable Thought to the Wisdom of God , but rather that the first Matter was the same that is yet the pure AEther , being next to nothing , having neither Figure , Cohaesion , Pression or Motion ; and yet was and is the necessary Mean of Communication among all the Species that were to be created . The Angels might exist in Vacuity , but they could not communicate their Thoughts at distance without a Medium : It is a groundless Fancy of some dreaming Monks , that the Angels communicate their Thoughts by their Will only , as if their Thoughts should be known to the rest when they would have them known , and secret when they would not . It is the incomunicable Property of God to work by the Will only ; they make Impressions upon the AEther , which by the Rays thereof , may be communicated at whatever distance , yet these Impressions may be imperceivable by Men ; for some Mens Ears are so perfect that they can hear a Whisper at distance , which no other doth perceive , therefore it 's more than probable that the pure AEther was created before the Angels , and so they were but six Days of older standing than Man. It doth noways quadrate to the Wisdom of God that these Days should be understood Years , it being sufficient distance by one Day for Creatures to observe the stately Steps of the Divine Procedure . 3. The Wisdom of God appears in the variety of the Creation of rational Creatures , capable to know him , and bearing his Image . The Angels were all created together : it became the infinite Majesty to have that glorious Chorus and Host of innumerable Angels about his Throne , admiring him , and ready to obey all his Commands ; and therefore it was not fit that any of them should propagate their kind , which he reserved for Mankind , which were all to arise as Branches from one Stock . 4. It was by the Wisdom of God that he created the Angels wholly depending on himself , by an undispensible Obedience , whereby it was impossible that they could have been left wholly to themselves , or to have placed themselves or their Order as their last end . An Epicurean God unconcerned in the Actings of his Creatures , is but an inconsistent Chimera , and an Idol : Therefore the Angels could not be made with that Latitude of Liberty , that they should have been in all things indifferent , but that they should have inbred Principles , inclining them to choose and act sutably to the Divine Nature and their own . 5. It could not consist with the Divine Wisdom , that any Creature should have been created so perfect , that there could be no place by Premiative Justice to encrease their Perfection , or that God should forgive their Transgressions without manifesting his infinite Abhorrence of Sin by a perpetual Exclusion from his Favour and Face , unless they had an infinite Mediator to satisfy his Justice for them . 6. The infinite Wisdom of God did require that he would never create a Creature which he could not govern , and make them effectually do whatsoever were his Pleasure : For tho it had been essential to Freedom , that it could not be effectually and certainly governed by another ; yet seeing God had no need of such Creatures , he would then not have created them . Government doth necessarily require Rewards and Punishments , therefore his Wisdom required that his Rational Creatures should be created fallible : for if they could not fall and trangress , they were not capable of Punishment ; and if all their Natural Principles and Inclinations had been given them in as much Strength as their desire of their own Happiness , wherein they cannot possibly transgress by contrary Desire , they had been capable of no Rewards by God's Premiative Justice . Hence the Folly of Man might be cured , when he thinks , Why did God suffer Sin to come into the World ? Could he not have prevented the Sin of the Angels who fell , by making them impeccable , as he hath made the persevering Angels , whom he calls his Elect Angels ? I see no reason that God hath made their Inclinations against all Sin , as strong as their Aversion to Misery , but that he hath given them Inclinations effectual for all their Duties , and much stronger than at first ; and thereby they are certain not to fall , but not necessarily , necessitate Consequentis , but that they may be still meriting and getting greater Perfections . 7. It is by the Divine Wisdom , as well as by his Goodness , that albeit all his Rational Creatures were at first fallible , they should not still continue so ; for it were a very low degree of Happiness to be in a perpetual danger and terror of falling : Therefore after some time of trial he confirmed the persevering Angels , and made them without hazard of falling . 8. The Wisdom of God is seen as well as his Freedom , in that he provided no Remedy for fallen Angels as he did for Man , they being of much more Perfection than Man , and free from all carnal Appetites , and yet after partaking Celestial Joy , they hated God that gave it , and perverted Man. 9. The Wisdom of God is seen in that he would make his Rational Creatures obliged to be devoted to him , and that their Obedience should not be in Trifles or indifferent Things , but in such Things as require Diligence and Attention ; and therefore the Principle of Self-love was so given both to Men and Angels , which by their Inadvertence did exceed , and was the Cause of the Fall of both . 10. By the Wisdom of God we are sure that he doth nothing in vain : that is in vain which hath no good End or Use ; it is also in vain to do more than what is convenient for the End designed . The next Act of Creation , was the Creation of Light in the Celestial Fire , by such a Motion that when not impeded , doth perpetually vibrate and agitate the AEther , which was at first in one Hemisphere of the AEther , before it was collected and formed into the Sun and fixed Stars . 11. The Wisdom of God doth eminently appear in so excellent a Contrivance of the Propagation of Light by the rotation and interfering of the little Particles of Fire , whereby the AEther is continually and necessarily agitated and vibrated by streight Lines , unless they be reflected , the fulness of the AEther without any Vacuity holding all the Rays streight , and so the least Force can vibrate these Rays to any possible Distance , with as little Force as at the nearest Distance , because the AEther hath no Resistance ; so that the Rays of Light from a Candle can go as far as the Rays of the Sun , tho it cannot be seen by Men at a great distance ; seeing they cannot perceive Light but by many Rays falling on their Eyes , and the Rays of a little Object do so soon become distant from one another from a small Fountain , that more of them cannot fall upon so little an Object as the Eye . The Particles of Fire severally have so small Force that their rolling can easily be stopped , by which Men can so easily be master of raising and quenching Fire : In all which the wonderful Wisdom of the Divine Contrivance is resplendent . The Work of the second Day of the Creation , was the creating of that Power of Motion , or Pression of the several Parts of the AEther , whereby one Sphere of it moved about , compleating its Motion in twenty four hours , and thereby the Light that was created in the one Hemisphere of the AEther illuminating one side of the Earth , was carried about , and made Day and Night in the same way that the Sun now doth , and so made Day and Night before the Sun was created : That AEther is called in the English Translation the Firmament , but by the Dutch and Latin Translation is more accurately called the Expansum , or the Bulk , having Parts stretched out , and is called the Waters , but more accurately the Fluid , which comprehends both Water and AEther : for the same Word was used before that the Spirit moved upon the Waters , there being nothing then but the Chaos or pure AEther , and thereafter it is called Heaven which is that part of Heaven in which the Sun and the Planets were after created ; for that Heaven is said to divide the Waters above from the Waters beneath , that is , the AEther in which the fixed Stars are , above the Planetary AEther , and the AEther in which the Terraqueous Globe is , being the Waters under the Planetary Sphere . In the third Day of the Creation , that part of the Fluid which is now more strictly and properly called the Water , and which surrounded the whole Face of the Earth , was gathered together ; God having made the Surface of the Earth which at first was round , unequal by Mountains , Vallies and Plains , and by that great and hollow Receptacle in which the Sea is contain'd , and thereby the dry Land appeared , and the Waters of the Sea could never return to cover the Face of it , tho by the miraculous Deluge not only all the Clouds , which are but rarified Water , fell down in Showers upon the Earth , but much more of the AEther was turned into Water : the Clouds were but raised after the Separation of Sea and Land ; for it is said , There went up a Mist from the Earth , and watered the whole Face of the Ground , the Return whereof could not have covered the Mountains . After the Separtion , in the same day the creating Will of God said , Let the Earth bring forth Grass , Herbs , and Trees , which did immediately take Effect , and it was so . In the Works of this Day the wonderful Wisdom of God doth gloriously appear ; 1. In the Structure of the Terraqueous Globe , being of a round Globular Figure , most capable of the Vicissitudes of Day and Night , and of the several Seasons , ballanced by its own Weight in the midst of the World , and tho it be a very small part of the World ; yet the whole visible World hath its Perfections directed towards it , not upon its own account , but as it is the Habitation fitted and destinated for Mankind , Its Figure makes it fit for Man's Habitation upon all the sides and parts of it , being so contrived , that near both the Poles there is nothing but the vast Ocean , where if there had been dry Land it had been altogether uninhabitable . 2. The Figure of the Earth in its Inequalities sheweth the Wisdom of God , that thereby the Sea is hemmed in , which is majestickly expressed by God in his humbling Job , saying , Who shut up the Sea with Doors , when it brake forth , as if it had issued out of the Womb , and brake up , for it is my decreed place , and set Bars and Doors , and said , Hitherto shalt thou come , but no further , and here shall thy proud Waves be stayed . By the Mountains also there are Vallies , whence the Rain that falls on the Mountains runneth down into Vallies , and makes them fruitful ; and in the Mountains there are Fountains perpetually flowing , whence arise Rivulets , and by their Concourse Rivers running down into the Sea , and making a perpetual Circulation of Water from the Sea into these Fountains , and from the Fountains back into the Sea , so making perpetual Motion , which God only hath immediately made . By these Rivers there is not only Fruitfulness in the Vallies , by the reciprocal Vapours arising from them , and returning to them , and the Lands about them by an unending Intercourse ; they are the Marches of Countries , and give much retardment and stop to the Invasion of the Inhabitants on either side in time of War , but in time of Peace make an easy Intercourse and Commerce among Men where they are navigable , which in many is continued for many hundred Miles . If the Earth had been exactly round , the Surface of it had been much less , and there could have been no Rivers , because there could have been no Descent . The Mountains also serve to give shelter against the Excess of the Sun , and shelter against the Tempest of the Wind. 3. In the Mountains all sorts of Metals are found , which were partly created , and partly gathered , so that they have a kind of Growth like Trees . 4. The Mountains also are like Eliopils , the Wind springing from their Caverns , from some of them so constantly and strongly , that from divers sides of the same Mountains there are Anniversary Winds , keeping their fixed Periods , whereby Men know to sail from one Country to another , and to return by the vast Ocean ; but the nearer Distances where Men must pass in short time , the Winds are variable that may serve them both to come and go ; and the wonderful Providence of God is seen in them , that Men are furthered or stopped in their Designs according to his Purpose , and may warrantably trust and pray to be served by these Winds without tempting God by desiring a Miracle : Tho the Winds be the necessary Products of inscient Matter ; yet God foresaw both the Exigence , Faith , and Prayers of all his Creatures , and made the course of Nature to answer them , as well as sometimes on their Prayers he changes the course of Nature . If God in his Wisdom had not provided both these fixed and variable Winds , the Intercourse and Communion of Mankind had been very small , expensive and troublesome ; it had been an unpleasant and dangerous undertaking of a Voyage of many Months , if it had always been liable to contrary Winds ; and no less inconvenient in short Voyages , if Men could not go and return for many Months together , until the turning of these stated Winds ; and if there were no Winds there were little Benefit by Rivers , and none at all by the vast Ocean . It makes no Exception from the Wisdom of God , that all the Earth is not equally fertile ; for if it were it would be little noticed or valued ; and beside , God has ballanced well the Advantages of the fertile and barren , warm and cold Regions . In the cold Regions there is long Life , much Health , great Strength and Courage , little Provocation to Luxury ; so that in the fertile and warm Countries where there is much of Plenty and Luxury , much of Idleness and Thoughtfulness , more nimble Spirits , yet hardly hath their Wit been able to hold Ballance with the Strength and Courage of the other . In Countries which can scarcely sustain their Inhabitants , Necessity makes Invention , Diligence , and Improvement : What strange height of Glory and Riches have the Venetians come to , who had nothing at first but a few barren bare Rocks , where the overflowing of barbarous Nations forced them to settle their Habitation ? What Riches and Strength have the Hollanders arisen to , who at first had but Spots of Ground in the midst of vast Marishes ? Neither affords it any Exception that the most of the Terraqueous Globe is Sea , seeing there is much more Land than is like ever to be fully improved and inhabited by Mankind , Revelation having discovered the Residence of Mankind to be but short upon Earth . 5. The Wisdom of God appears eminently in the Sea ; for the Intercouse , Commerce and Converse of Mankind , especially after the discovery of the Direction of the Loadstone , whereby Mankind is now become like one great Society , and thereby both the Requisites of Nature and Art are communicated through the whole World , which could not effectually be attained by Rivers ; for we see how many Impositions and Impediments are made in the Passages of these , and even in the narrow Channels of the Sea , which cannot be in the vast Ocean . 6. The stupendous Wisdom of God is seen in the Ebbing and Flowing of the Sea , which hath given a great Check to , and Abasement of the Pride of Man , who for so many thousand of Years have never arrived at any satisfying Discovery of the Causes thereof : In this also that the proudest Monarchs could never pretend the Dominion of the Sea , nor of any of that vast Multitude of Creatures therein , because it is capable of no Bounds , and so the least Fish in it can belong to no Man ; and therefore of God alone it can be said , that he hath his Dominion in the Sea. 7. In this Day 's Work is that glorious Garment of the Earth , which at first Creation was all clothed with Herbs , Grass and Trees of innumerable variety of Kinds , in which the Wisdom of God shineth forth sensibly . ( 1. ) In the Grass which is universally upon the whole Earth , and hath that singular in it , that it groweth continually . All other Herbs and Plants have their fixed times of rising , growing , decaying and falling , and there is no other Herb that springeth up of the same Root , but if the Herb be cut off , neither it nor the Root can be made further to grow : In which the wise Design of the Creator is , that the pleasant Verdure of the Earth may ever continue in all Seasons of the Year , and that it may be the Food of the Beasts of the Earth , great and small , though in the divers Seasons Grass be in the divers Degrees of Perfection ; hence Grass is not comprehended under the general Term of Herbs , which yield Seed after their several Kinds , to wit sensible Seeds framed by the Herbs , in which Seeds there are innumerable impalpable Seeds of the same kind , which arise from the Earth , enterr'd as by the Roots in the Earth , and are collected into these sensible Seeds on the Top of the Plants ; which is evident , because in one of the most minute sensible Seeds a great many Herbs will arise , which must have their different Seeds so minute that no Sense can reach ; but tho Grass hath also such sensible Seeds , it is seldom permitted to come to the Seed , but doth ever grow by the Root . ( 2. ) The Herbs are not universal over the whole Earth , nor every-where under the same Climate and Degree , but are wisely ordered to the several Places of the Earth , where they may be most useful for the peculiar Uses of Men and Beasts of that Place ; and therefore many of them will not thrive and continue in other Places , tho there be no difference between the Sun and Soil of both , some of which will not continue in Verdure , others will not come to the maturity of a Flower , and most will not come to have perfect Seed or Fruit ; or if the minute Seeds that were in their Bodies when transplanted come to a sensible Seed , they will not reciprocate and continue . ( 3. ) On this Day were the Trees created , which do comprehend the Shrubs , and the bulbous Plants , which are propagated not by the Seed , but by the Root , sensibly divided in divers Slips , whence the Blade tho cut off doth grow again , are rather to be referred to the Trees to which that is common , than to the Herbs . This also is peculiar to Trees , that they have a different Fruit from their Seed , which Fruit serveth both to preserve , and to be the first Food of their Seeds ; and also have a several use for Animals , for their Food or Physick ; but other Trees have no Fruit beside their Seed , which is not so tender , whence is the division of Trees into Fruit-trees and Barren-trees . ( 4. ) The wonderful Wisdom of God appeareth in that innumerable variety not only of the same Kind , but of different kinds of Seeds , Herbs and Trees , their Roots , Flowers and Fruits ; all which have an innumerable variety of the Uses to Man and Beasts , for Food and Physick , and yield Pleasure to Man by their Shape , Proportions , Colours , Smells and Tastes . ( 5. ) The unsearchable Wisdom of God is seen in the inward Frame of the Plants and Seeds by which their Aliment doth enter and pass to all their Parts whereby they grow , and new Parts sprout out , as Branches , Leaves , Flowers , Fruit in a most orderly Course , which must be by regular Passages and Conduits , like the Veins of Animals ; some of these Passages are perceivable by the Eye or by Microscopes , but some of them are so exile , that no Sense by the assistance of any Instrument yet found can reach ; the least sensible Seed , yea even the insensible , cannot grow till its Aliment be thrust into these Passages , and having no animal Motion , as the Passages of Animals have , the Aliment cannot proceed through these Passages , but as it is protruded by extrinsick Force : How wonderful then must that contrivance be , which is so orderly sending out first Sprouts , then Leaves , then Flowers , then Fruits ? And the Passages must be so various and curious , that they will only admit the proper Parts of their Aliment ; and by recent Experiments it is found , that in these Passages there are Valvulae , like to those in the Veins of Animals , which give way to the Parts of the Aliment , but after it is entered , lest it recede , are closed , and suffer it not to repass . That part of the Aliment which makes the Flower , must be more fine and subtile than that which makes the Leaves , and the Sprouts and Passages thereof must require a greater Heat to expand them , that the several Parts of the Aliment may pass , which therefore succeed in their several Seasons . The Industry of Man hath not been able to discover whether the Leaves , Flowers and Fruits of Plants , be Parts of the Plants on which they grow , or whether they be different Plants having their own Seeds , which can only pass by the peculiar Passages of the several Plants , and grow from their own Seeds , seeing after they are compleat they fall off without Violence ; and it is hard to apprehend how the grosser Passages of the principal Plants can by straining the Aliment through them , figure it in so admirable a Variety , whence such rare Colours and Proportions do arise : however it be , there must be the Contrivance of so much Wisdom as hath given and shall give all the Generations of Mankind a pleasant Exercise to discover more and more , yet leaving ever more undiscovered . This might and ought to check the Pride of Man in his Knowledg , and make him admire and adore the Wisdom of God in this so low a Step of his Works of Nature . ( 6. ) It is said , Let the Earth bring forth Grass , &c. as if it were a Command to the stupid and unsensible Earth to work all these wonderful Things far exceeding its own Perfection , tho all the Efficacy of the Sun , of the Stars , and of Fire were adjoined , which has puzled the most piercing Witts how these things could come to pass , and many have been forced to attribute all to the omnipotent Power of God alone , wherein they derogate highly from the Wisdom of his Contrivance , and are contrary to Revelation : Why should he say to the Earth , Bring forth Grass , Herbs and Trees , if nothing of the Earth had a casuality in them ? How could it be said that on the seventh Day God ended that which he had made , and he rested from all his Works , if there be no Efficacy in Creatures , but only that he creates not new Matter ? It might as well be said , the first Minute when he created the Chaos , that he had rested from all his Works , as that he rested on the seventh Day , if that were the meaning . But I am perswaded that on this third Day God created the Seeds of all Plants , with all their Parts and Passages , and disseminated them near the Surface of the whole Earth , as they might be most useful for his Ends , and that they do alwise necessarily grow , when and where their proper Aliment entereth in their Passages , and proceedeth by them . ( 7. ) The wonderful Wisdom and Goodness of God appears not only in the Pleasure , but in the Profit of all these Plants , as the several Kinds of them are the Food of the different Species of Animals , for which the several Animals have their Instincts by which they have Pleasure in them , Appetite to them , and Aversion to others , and yet more as they are the Physick of Animals , by their several Parts , solid or fluid , chiefly by their Juices and Spirits . The Brutes have their Instincts to know their Physick , which are not given to Man , that he might not be idle , but improve Sense , Reason and Experience , to know what parts or preparations of Plants served to prevent or cure all the Diseases that his Irregularity hath brought upon himself , or even upon the Beasts , which Virtues were discovered to Adam , whereby he was enabled to give Names to Beasts , fitted to express their peculiar and prime Perfections , which hath been communicated by Tradition , and increased by Experience ; without such Tradition there can hardly be any rational Account given of the Medicinal Skill , which hath been so much propagated in the World , tho the Causes thereof be very little known , so that they could not be known by general Principles , and none were ever so industrious , as by hap-hazard to apply to every Disease all things applicable , to find out what would work , which might not warrantably be practised upon Man , lest thereby more might be killed than cured . Botanists have ranked Plants as they are congenerous by their agreeing in Shape , Colour , Taste and Smell ; and of late they have observed Marks in them , as different Signatures , more exactly to show their physical Operations , all which comes far short of the Virtues of Plants which are already discovered , much more of all the Virtues which are in them . Upon the fourth Day of the Creation , God created the Sun , the Moon and the Stars , the Sun to rule the Day and the Moon to rule the Night , for Signs and Seasons , and for Days and Years , which do not only give light through the whole visible World , but do also much enlighten the Minds of rational Creatures with the Knowledg of the Wisdom and Glory of the great Creator . 1. In the Sun , which is nothing else but a vast Globe of Fire , which was first dispersed in the one Hemisphere of Heaven , whereby Light and Darkness , Day and Night were divided , by equal Durations , for the first three Days , the Sun having been created but the fourth Day , yet it was an Act of Creation , by the sole Power of God , and not a Production by a natural Cause : there was also then formed a Globe of AEther , rolling continually about the Sun , to keep it perpetually in a globular Figure , shunning that irregular Shape , which necessarily follows the interfering of the Particles of Fire . Recent Observations of Astronomers have demonstrated , that the Sun is rolled about its own Center , in the same time that the Moon is moved about the Earth , which they observe from the Motion of some more regular Spots in the Sun. The Sun is the far most glorious Creature in this visible World , as the Agitation of Fire gives Light by the continual Vibration of its Parts , so this glorious Globe of Fire , which no natural Cause can ever dissipate , suppress or extinguish , by the interfering of its Particles outward , it thrusts upon and darts out the Rays of the AEther , by streight Lines , so far as ever these can reach , till the Rays be stopped , reverberated , and reflected back into it self again , by the Earth , the Moon , or other dark Planets which have no Light of their own , but do reflect the Sun-Beams , a great Part whereof fall upon the Earth and illuminate it . The Sun illuminates more than one Hemisphere of the Earth , because it is a far greater Body than the Earth . The Sun hath its Motion about the Earth in a Year from West to East , under twelve Constellations commonly known , which are called the twelve Signs of the Zodiack , still moving obliquely , whereby it crosseth the diurnal Motion from South-West to North-East in one half of its Course , and from North-East to South-West in the other , whereby the whole Earth hath equal length of Light and Darkness every Year , when the Days are reckoned together : those Parts of the Earth that are equally distant from the North and South Poles , have their Days and Nights always equal , and those Parts of the Earth that are near both Poles , have but one Day and one Night in the Year , each being an half Year in length . The remanent Parts have their Days and Nights unequal except in the two Equinoctial Days and Nights , all which is performed by two uniform circular Motions of the AEther , the one by the Zodiack , and the other by the Equator . The Sun doth so far exceed in Light all the other Stars , as to the illumination of the Earth , that when it shines bright , their shining , tho it ceases not , is yet unperceivable . The Sun is not only the chief Luminary and Fountain of Light , but likewise of Heat , which increaseth and decreaseth , not only every Day , as the Sun comes nearer to , or goes farthest from the Meridian or Southermost Places of the Earth , but also as it proceedeth toward the North and the South ; and so the Heat is always equal about the middle of the Earth , but elsewhere unequal , whereby it makes the different Seasons of the Spring , when all Plants do sprout , and become green ; of the Summer when the Flowers appear , and the Fruits begin ; of the Harvest , when the Fruits come to Maturity , and of Winter , when the Fruits , Leaves and Herbs fall , whereby in the Wisdom and Prudence of God there is a Ballance of Enjoyment through the whole Earth , the variety of the Seasons where the Days are unequal , compensing the Pleasure where the Days are equal , because what is ordinary and doth not change is little noticed . We would be little sensible of the glorious Light of the Day , if we had not the Vicissitude of the Darkness of the Night ; and albeit the Places near both Poles be far short of the Enjoyment of the rest , yet most part there is Sea , and not Land. There is also great conveniency of the Night for Man in the State of Mortality , whereby the Curtains of Heaven are drawn that he may sleep : The Earth also doth require a perpetual Vicissitude of the rising and falling of the Vapours , by which the Dews and Rains do water the Earth . Another Sun opposite to this would have made a perpetual Day , but with great Detriment to the Earth . The Wisdom of God is also seen in the Instincts of the ravenous Creatures , whereby they have no Inclination to go abroad in the Day-time , but in the Night ; thereby Men and the tame and harmless Creatures are free of their Trouble , for which the Psalmist praiseth the Wisdom and Goodness of God ; Thou makest Darkness and it is Night , wherein all the Beasts of the Forest do creep forth ; the Sun ariseth , they gather themselves together , and lay them down in their Dens : Man goeth forth to his Work , and to his Labour until the evening . O Lord how manifold are thy Works ? in Wisdom dom hast thou made them all . The Glory of the Sun is also well expressed by the Psalmist , which is as a Bridegroom coming out of his Chamber , rejoiceth as a strong Man to run a Race ; his going out is from the End of the Heaven , and his Circuit unto the Ends of it , and there is nothing hid from the Heat thereof . The Wisdom of God is also seen in the usefulness of the Moon , which was appointed to rule over the Night , and to give a faint Light , for those that might have necessity to travel in the Night : but God having ordained the Night for Man to rest in , he has not given the Light of the Moon to be so constant as the Light of Sun ; and therefore it doth not derogate from his Wisdom and Goodness , that he did not make more Moons by which there might always have been Light in the Night ; and besides the brightest Glory and Majesty of God , is in this visible World the starry Heaven , which in number and variety of the Stars exceed the comprehension of Men and Angels , they are the Lamps and Flame-beaus making some resemblance of the Magnificence of the Palace of the King of Glory , and yet they are no more than the Ornaments of his Outter-Court , or the enamelling of the Pavement of his Inner-Court , the third Heaven or the Heaven of Heavens . When God doth most favourably condescend to Abraham , he bids him look unto the starry Sky , and asks if he could number them , and doth the like with Job , when he was first to humble him for his boldness , and then to exalt him for his faithfulness . The starry Heaven is never so glorious as when neither Sun nor Moon doth appear , therefore it was fit that the Light of the Moon should have Intervals . Little is known of the Influence of the Stars , tho many Astrologers make unsolid and unwarrantable Conclusions , on pretence of their Experience . It is true God said to Job , Knowest thou the Ordinance of Heaven , canst thou set the Dominions thereof in the Earth , canst thou bind the Influences of Pleiades , or loose the Bonds of Orion ? Which imports a great Influence of the Stars upon the Earth ; but the Astrologers infer most from the Planets and their Aspects , which are opake and unactive Bodies : doubtless the Sun and Moon have great Influence on the Earth , not only by their Light and Heat , but that correspondence betwixt the Tides of the Sea ; and the Course of the Moon giveth strong ground to infer that the Moon hath much Influence thereon . I cannot certainly know whether the sweet Influence of the Pleiades doth import any more than that when the Sun is under the Pleiades or seven Stars , the Spring is in its Prime , when all things revive , and it is called the Time of Life ; or whether the Bonds of Orion being near to the North Pole , implieth more than the Rigour of Cold and Frost , when the Sun is nearest them , and farthest Northward . God in his Wisdom hath said little of the dark Planets , Saturn , Jupiter and Mars , Venus and Mercury , but hath left them to Man's Exercise and Industry , who hath found by their Eclipses , that they have no Light of their own , but do only reflect the Light of the Sun , as doth the Moon : and tho of old they were thought to be wandring Stars , yet now their regular and certain Courses are found and known ; and more little Planets moving about Saturn and Jupiter , since the Invention of Telescopes , whereby their Courses are also known and calculated , and the Usefulness thereof , for finding out the Longitude , is known , which is of so great Use for Navigation , and it is very probable that more will yet be found . The Comets or blazing Stars , are yet looked upon as prodigious or irregular ; yet it is not without Hope , that their regular Course may be also found . The Eclipses of the Sun and Moon gave great Astonishment and Terror at first to all , and still to the less knowing Nations ; but they give still Matter of Admiration , and incite us to consider the wonderful Works of God : Their Recourses are now certainly known and calculated for many Years to come ; for the Predictions of these that have past , have always held , since the Course of the Planets have been exactly known , from whence the Eclipses do necessarily follow . The Eclipses have also great Use for the Calculation of Time ; for in divers Nations , and at divers Times , the Periods from which they begin their Calculations are different , and the Length of their Years , the Equation and Conciliation whereof have been very difficult , but much helped by the Eclipses observed by Astronomers in several Ages , which being sure , the Priority or Posteriority of great Occurrences are thereby adjusted . So far hath God expressed of the Creation of things inanimate , being all visible and obvious to Man at the first , without expressing any thing , specially concerning the five dark Planets , or the little Planets which move about them , neither of the variety of these things which were contained in the Bowels of the Earth , as Stones , Minerals and Metals ; neither is there any thing revealed concerning that variety of Motions that are in inanimate Creatures , such as the circular Motion of the AEther , and therewith of the Sun , Moon and Stars , which do so exactly keep their Course , nor of the Motion of Fire , nor Weight nor Lightness , whereby things move downward to and upward from the Earth , nor the peculiar Virtues and Efficacies of the Stars , of the Elements , and their Concretes , of Plants , Stones , Minerals , Metals , or of the Causes thereof : all which in the Wisdom and Goodness of God were reserved for the Exercise and Industry of Man , whom God would not have idle , tho he had continued in Innocency ; for he put innocent Adam in the Paradise to dress it . Much of the stupendous and unsearchable Wisdom of God hath been in every Generation discovered since the beginning of the World , and thence great Profit and Pleasure have arisen to Mankind , and matter of Admiration and Adoration of the inscrutable Wisdom and Goodness of God , who hath also given Man a great Pleasure in the search of all hidden things , and of the Causes of these which appear , and a great Delight in them when they are found out , above all other to the Inventers , for their Encouragement , and as a Reward of their Industry . For instance , How great Profit and Pleasure hath arisen to Mankind by the Invention of Writing ? God infused in our first Parents the Knowledg of Speaking , whereby without their own Invention or Agreement , they did express their Thoughts and Things : But we have no ground to infer that he taught them writing , that not only by the Ear , but by the Eye , they could communicate Thoughts and Things , not only to those who were present and near them , but to the absent , whereby Men spoke after their Death to many Generations , and their more noble Conceptions and Inventions have been collected , and continued and communicated through the World for many thousands of Years . By Writing we have preserved and propagated that infinite Treasure of Wisdom and Righteousness , the Holy Scriptures . How great Addition to Writing hath been by the recent Invention of Printing ? How much Profit and Pleasure hath arisen to Mankind by the Invention of Glass , and how strange Improvements have been made of it ? Before Men could not have the access of Light unto their Houses but by open Windows , which behoved also to give access to Moisture and Cold : What variety of Vessels of Glass containing and conserving all Liquors without Effusion or Evaporation , and without any Tincture , so pleasantly , that they are seen , as if they were pendent in the open Air ? God hath blessed these last Times with new and strange Inventions of Glass : for whereas before old People losed the benefit of Writing and Printing , and of the distinct sight of minute Objects , whereby they were exceedingly hindered to communicate their Thoughts in that Age when they were most fit to do it by their long Experience , by the allaying of their Passions , by the increases of their Graces and Vertues : Yea by Magnifying Glasses in this searching Century , there is a whole new World discovered of innumerable Creatures which were never so much as dream'd of , or imagined before : By Microscropes , whereby the Parts , Shapes and Colours of the little Animals , Plants and Seeds which were seen before ; but these Shapes and Colours were unperceiveable by the sharpest Eye . Now the wonderful Wisdom of God is seen in the Beauty and Variety of both the Vessels and Conduits in Plants and Animals , which were known to be necessary from their Effects , are now distinctly and clearly seen by the Eye , whence the Anatomick Skill is so much improved in this Century . By Telescopes the Sun , the Moon , the Planets , the Comets , the Stars and their several and variable Parts are so distinctly seen , as if they were near the Ends of these Tubes : Whereby Men have made a Selenography of the Moon like to the Geography of the Earth , and have observed fixed Signatures and Varieties in Saturn , Jupiter , Mars , Venus and Mercury , and more lasting Spots in the Sun , whereby they clearly see that all of them are turned about their own Centers , and have calculated their exact Revolutions . They have also found four little Planets which move about Jupiter , as the Moon doth about the Earth , and make variety of little Eclipses ; they have also found the Periods of their several Revolutions , and that the nearer they are the sooner are their Revolutions perfected ; and two such about Saturn with a Belt or Ring , which makes a continual Variety in the view of that Planet : thence there are few but great Bodies discovered , and there is no doubt there will be many more ; but by the Microscopes there are innumerable Kinds as well as Individuals of Animals , Plants and Seeds discovered , of which neither whole nor part was ever known before . I shall but add the Invention of Trigonometry , by Quadrants , Astronomers Cross-staffs and other Instruments , and even by the Shadow , the exact Distance and Dimensions of Bodies , the Height , the Breadth , the Length , the Depth of Bodies are exactly measured at distance , and all by the Proportions of a large and little Triangle , whose Angles are homologous , that is , intercept equal Degrees of a Circle whose Center is in their Angles , whereby there is the same Proportion of Length between the Sides and Basis of any of the Angles of the little Triangle , and between the Sides and Basis of the Angles of the large Triangle about the Angles of the same Capacity and Wideness . It might multiply many more such , but I shall content my self with the mention of the Loadstone , its attractive and directive Motions not long since discovered : by the directive Motions of that Stone , whereby it is always turned towards the North and South Poles , Men are enabled to direct their Course by Navigation through the vast Ocean to any Coast of the Earth . Navigation before was but Coasting , no Man durst enter upon the vast Ocean , tho some without their Intention were forced by Storms and Winds whither they would not , and so fell upon undiscovered Countries . But now by the Mariner's Compass or Needle Commerce is so increased , that all things are communicated from place to place through the whole Earth , that if it were not for their Perversness tho whole Race of Mankind might become one great Common-wealth , God having given an inbred Principle to Mankind , to prefer the common Interest of the whole to that of any part . On the fifth Day God perfected the Creation of inanimate Creatures , by an orderly Procedure , according to the degrees of their Perfections : 1. The Chaos , which , before it had Figure or Motion was the most imperfect Substance . 2. Adding Perfections to that part of the Chaos , he made Fire to give Light and Heat by its Motion . 3. Giving an uniform circular Motion to those Particles of the Chaos that made up the Spheres of AEther , by whose Revolution the Vicissitudes of Day and Night began . 4. Adding Cohesion of Parts of the Chaos about the Earth ; whence arose the Figures of the Particles of Water , which at first covered the whole Face of the Earth , being then exactly round . 5. Separating the Earth and the Water by making the Mountains and Vallies ; the Earth having been also made of the Chaos , by Cohesion of its Parts , whereby a far more variable Figure of its Particles arose , in which were comprehended Metals , Minerals , Stones , saline and sulphurous Bodies , the Seeds of Plants , and the Terrestrial Fire . 6. The Plants are formed , whether they sprung of these Seeds by the immediate creative Power of God , or whether beside the Seeds , the Plants were formed fit to receive them , it is uncertain ; it might appear rather that they sprung of the Seeds , because it is said , Let the Earth bring forth , &c. yet that may be understood of the subsequent Growth of Plants . And last , the Stars were created , being the most perfect and glorious of all inanimate Creatures : Then followed the Creation of living Creatures in the same order , proceeding from the least perfect Kinds to the more perfect , until the last Termination in the Creation of Man. The other living Creatures are stated in three Orders , the Fish in the Waters , the Fowl to fly in the Air , and the Beasts on the Earth ; all which have their variable Motions , which some imagine to be without Perception or Sense , and that they be only passive in their Motions from the Impression of outward Objects , for which I see no solid Reason ; for they having Senses so like unto Men , if all their Motions were by Impressions on their Senses , it could not be doubted but such Motions would be also in Men , ( seeing their Senses are operative without their Will , or any intrinsick active Power ) which is contrary to the common Sense and Experience of all Mankind . However it be , there is great Evidence of the wonderful Contrivance of the Wisdom of God in brute Creatures , especially in the peculiar Instincts of the several Species , which do all act necessarily upon their proper Objects , without Hesitation or Deliberation . They have their Pleasures and Griefs , their Appetites and Aversions , in which they cannot divert from one Object to another , nor can they compare Objects , Means or Ends ; and yet by the wonderful Wisdom of God , they do most things necessary for their Preservation , their Promotion and Propagation , by meer Instincts , more exactly than Men can in the same things that are common to both . Besides the wonderful and various Structure of their Bodies , there are Depths concerning them that the most knowing Men have never been able to reach , as what their Souls are , how they are produced , how their Bodies are framed by Generation ; wherein certainly there is a difference from the Generation of Men. God doth not command the Earth to bring forth Man , as he doth to bring forth the brute Creatures , therefore it seems their Seeds were created in the Beginning as well as the Seeds of the Plants . Some late Experiments by Microscopes have shown an infinite number of Animalcula in the Sperme of the Brutes , but their Souls are not endued with that Perfection to have any Perception but by the Impression of Objects ; so their Bodies being marred , their Souls can never more have any Animal Operation , as the separate Souls of Men have . The first and lowest Degree of Animals is of Fish , which live in the Water , whereof there are innumerable kinds and degrees of Perfection , from the Oister ( that hath no other Motion but the opening its Shell to receive its Aliment ) to the Whale . This also is strange in Fishes , that Concourse of the Seeds of Male and Female do but in few of them appear , nor have they that Pairing which the Fowls and other Brutes have when left to their natural Course , nor any Knowledg of , or Affection to their Birth . The more perfect Fish are furnished with Instruments for their Progress , especially with Fins . The next Degree in Perfection of Brutes , are the Fowls , who are adorned with their beautiful Feathers , and instructed with their Wings by which they fly . Their several Kinds have their distinct Voices , by which they express their Affections ; the variety of which , and of their Shapes and Colours , and their Instincts , by which they know their Food and Physick , and what is hurtful to them , and the melodious Songs of many of them , do all manifest the wonderful Wisdom of their Creator . The Water is impowered and commanded to bring forth both Fish and Fowl , which doth import that their Seeds are lubrick and not firm , as that of Plants , and therefore are dispersed in that soluble Element . On the sixth Day were created the Terrestrial Beasts ; for God said , Let the Earth bring forth the living Creatures after his kind , which are three , beside the various Species of every Kind , to wit Cattel , creeping Things on the Earth , and the Beasts ; these seem to be the wild and ravenous Beasts that live not in Herds or Flocks , which are the Cattel , but both walk with Legs , and so are different from the creeping Things , as Worms and Serpents . I shall not need to speak any thing of the Variety of these , and of the Wisdom of God shining in them , seeing they differ not much from what has been said of the Fish and the Fowls , but that they come nearer to the Perfection of Man than they . God hath given eminent Instances of his Wisdom in the Perfections of the Horse , and the Leviathan , whose Scales do clearly distinguish it from the Whale , so that it is a Terrestrial Animal , and in the Unicorn . All the Creation , tho it be very wonderful , holds a small Proportion with the Wisdom of God , in the creating and governing of Man , which is incomprehensible . Some part of it will appear in the Dominion of God , which I shall leave to the next Meditation , and only remark upon the whole Creation , that wonderful Beauty of all its Parts , their Correspondence and mutual Usefulness , and the Termination of all their Perfections on Mankind . MEDITAT . XVIII . Upon the Dominion of God , and his Dispensations thereupon towards his Rational Creatures , especially by the Covenant of Works and Covenant of Grace . I Have as distinctly and orderly as I could , cleared and quieted my Thoughts concerning the Divine Perfections , Natural and Moral , severally : I come now to consider them jointly in the glorious and gracious Dominion of God over the World , in which all his Perfections are displayed and manifested . It is Omniscience and infinite Wisdom in the Contrivance of the World , and of all that was to occur in it unto Eternity : His Omnipotence in bringing all his Purposes to pass : His Goodness , that all he did and was to do is very good , and nothing he made is without some Perfection for it self , and Usefulness for some other Creature ; and that even from the evil Actions of Men he taketh occasion to increase the Exercise of his Goodness , Bounty and Mercy . His Justice , Truth and Faithfulness are exercised upon all his Rational Creatures , who only are capable of them , and his most eminent Goodness in that Resemblance he gave them of his own Perfections , and in those Principles wherewith he hath endued them , beside his Image , congruous to their Natures , but not perfectly correspondent to his own , to whom none of his Creatures can be like , but with infinite Unlikeness : Yet with that real ( tho imperfect ) Likeness of him his Reasonable Creatures were originally formed , whereby he made them all capable of Blessedness , and by Resemblance thereof to conceive Thoughts of his own Blessedness , in being the only pure Spirit , self-existent , everlasting , self-sufficient , independent , free , unchangeable in all his Perfections , Purposes and Performance of them , fully delighting in himself , and thereby infinitely blessed . The Dominion of God comprehends his Dominion of Property , and his Dominion of Soveraignty . By the former he is Lord of all his Creatures , by the latter he is Sovereign Ruler of all his Rational Creatures , and so is King , Law-giver and Ruler of the whole World. There is a clear and known difference between Dominion of Things , and a Dominion over Persons . The Dominion of Things is a Right and Power to dispose of them at Pleasure without any Restraint : This Right is founded in their Creation and Preservation ; for he that gave Being , and that freely , might give it with what Perfections he pleased , and might at full Arbitrament annihilate or alter whatever he gave ; and in that Consideration even his Rational Creatures are part of his Property , more at his disposal than the Clay is at the disposal of the Potter , who can but mould and varnish his Clay , and may mar it at his Pleasure , but could neither give it its Being and Capacities , nor can take them from it . In this Relation there can be no Obligement or Debt from God to any Creature ; and it is by this Dominion that he hath stated all his Rational Creatures in their different Degrees , not only of the Kinds but of the Individuals . No other account ought to be inquired of the different degrees of Knowledg , Wisdom , Power , Beauty , Health , Dexterity , Length of Days , Riches , Pleasure or Honour : tho these may be used as Means of Justice , Truth , Faithfulness and Mercy , and as the Means of Government , yet may they be absolutely without respect to these , and it can hardly be discerned when they are otherwise ; and therefore in them all things befal alike to all , and no Man can judg Love or Hatred of God from any thing that is so before him . Some Men have thought they magnified God , by magnifying this as the only Dominion of God , and that there is no other distinct Dominion of Persons , which would altogether make void the Justice , Truth and Faithfulness of God , which are no less essential to God , and much more glorious than his Right of Disposal , or Property : A Proprietor in making use of his Goods doth not govern them , no not in the ordering of his Beasts ; but where-ever Government is , there must be Law , Liberty , Rewards and Punishments : by the Government of Persons only can there be a Kingdom . He that had the Property of a whole Country could be Lord of it , tho there were not a Man on it but himself , but he could not be King of it . God takes to himself the Title of King in a more proper Sense , and it is so acknowledged by all his holy Creatures : He is called the King of the whole Earth , of all the World ; The Lord has prepared his Throne in the Heavens , and his Kingdom ruleth over all . He is the Prince of the Kings of the Earth , they are but his Deputies and Vicegerents ; Yea the greatest of them are but as Grashopers in his Sight : The Scepter of his Kingdom is a Scepter of Righteousness ; he sits on a Throne of Holiness , he is a great King and he is King of Glory , his Kingdom is an everlasting Kingdom , of his Dominion there is no End : Yea he is the only Potentate , He doth what he will in Heaven and in Earth , and who can say , what dost thou ? David at the Dedication of the Temple , saith to God , Thine , O Lord , is the Greatness , and the Power , and the Glory , and the Victory , and the Majesty : Thine is the Kingdom O God , and thou art exalted as Head above all . And Jeremiah saith , Who would not fear thee , O King of Nations ? For to thee doth it appertain . The Psalmist saith , The Lord is a great King above all Gods : The Sea is his , and he made it . The Sea is mentioned as his Property only , because the vast Ocean is capable of no humane Dominion . None can , or ever did claim a local Soveraignty over the whole Sea , nor a Property in it . The Psalmist saith , The Heavens are thine , the Earth also is thine ; as for the World and Fulness thereof , thou hast founded them . For his Pleasure all things are and were created . Is there any other Soveraign can pretend these Titles ? He rules in the Kingdom of Men , and gives it to whomsoever he will , even unto the vilest of Men , who can neither pretend worth nor deserving . If then Gods's Dominion over Persons be not arbitrary , as over things , what impudent Presumption must it be for Creatures tho they were Angels , much more for Men of like Infirmities with others , and of more impetuous Passions , to give no other reason for their Commands , than Such is our Pleasure ? There are three common innate Principles written in the Heart of Man , the Love of God , the Love of Mankind , and Self-love , which in their due Subordination , and in their proper Limits are all Good : as Christ hath said , Thou shalt love the Lord thy God with all thy Heart , with all thy Mind , with all thy Strength , and thy Neighbour as thy Self . These are the chief Means of the Divine Government , by which Mankind might be happy in all Conditions , Stations and Relations ; as Men , as Married , as Parents or Children , as Masters and Servants , as Soveraigns and Subjects , as Fellow-Citizens , as Neighbours and Friends ; who have all their special Principles and Rules , by Reason and Revelation , which when they forsake , and follow the swing of their own Lusts and Passions , God in his Justice might give them up to their own Counsels , to follow their own Ways , and oftentimes doth so , as he declares by his Word , as to their eternal Interest : yet so great is his Goodness as he doth rarely utterly abandon them , but as to their outward Condition in this present Life , he continues to overrule them , by his Providence , in all these Relations ; for in some Measure , he is good to all in this Life . The Providence of God useth to be handled apart by Divines , as it doth not only comprehend his Dominion and Government of his rational Creatures , but his Wisdom and Goodness in his Preservation , Provision and Direction of every Creature towards the End which he designed . I have chosen rather to consider the Wisdom and Dominion of God apart , as being thereby the more able to apprehend them distinctly and clearly . The Dominion of God reacheth unto all his rational Creatures , even unto the damned Spirits , not only as they are Executioners of his Justice against Men , as he sends them out , wherein tho their End be always wicked , the Act it self is ever just and good ; so an evil Spirit from the Lord vexed King Saul , when he had forsaken the Rules of his Government : but these Spirits are only permitted while they tempt to Acts which no Intention can make good , or indifferent ; but most of all , God doth overrule these Spirits by restraining their Malice from tempting or troubling Men , and even in the Permission of their Temptations , he puts no Man under an inevitable Necessity of being overcome , but those that voluntarily or habitually have rendered themselves weak , whether by positive Choice , or by Neglect and Inadvertence . It is a needless Curiosity to enquire how God doth over-rule damned Spirits , who are scarce capable of farther Punishments , being already condemned , and in a continual Torment of Mind , nor can they expect Rewards : It would be no Punishment to them to annihilate them , yet they have some Diversion by compassing the Earth , going to and fro therein , and endeavouring to bring Men unto the like Condition with themselves ; and they are still capable of greater Torment , and therefore they tremble . Men are much more governable in this Life , being far more passable than Spirits , and being seldom in absolute Despair , but ever capable of Rewards and Punishments ; and the greater they are , the more are they capable . Single Persons that have no near Relations , are far less liable to Shame or Suffering than the Masters of Families , or Rulers of States ; and the Noble , than the Ignoble , who are liable to Shame , Affront and Disgrace , which they regard more than their Lives . There are three sorts of Men , the Godly , the Honest , and the Prophane ; the Godly are governed by the Love of God , which is the Principle of true Piety and Religion , reaching not only to Divine Worship , but even to the Acts of Honesty and their own Happiness . In all which the chief Reason and Motive is the Love of God , whereby they determine themselves in every thing towards his Glory and Pleasure . These are governed by eternal Rewards and Punishments after this Life , and by internal Rewards in the Peace of a good Conscience , and Joy in the Holy Ghost , and internal Punishments in the Doubts and Disquiets of their Souls , beside the other ways of Rewards and Punishments common to the rest . Those that are only Honest , are governed by the Love to Mankind , which for that very End God hath placed in the Nature of Man , whereby till they be depraved , they are inclinable in every Case to do that , which if it were done by all Men , they would live happily : And therefore the Wicked are ashamed to profess that in things in their Power , they would prefer the Interest of a single Person to the Interest of their Family , or the Interest of a Family to the Interest of a Nation , or any of these Interests to the common Interest of Mankind . Those that are prophane and wicked , God overrules even by their Self-love ; for tho they would subordinate all things to their Selfinterest , if securely they could , and when with probability they can , yet supposing others to be of the same Inclination , their own Interest obligeth them to profess , if not Piety in Hypocrisy , at least common Honesty , wherein God's Wisdom and Goodness is eminently seen ; for otherwise most Men would be as malicious and openly wicked as the damned Spirits . God hath Rewards and Punishments sufficient and suted to the Condition of all Men , tho their Rewards be not by exact Justice : Prosperity and Peace are the common Encouragements to Good. Trouble and Affliction are the common outward Punishments , and more particularly Disquiet and Anguish of Spirit , when the special Cause thereof is not known . These are dispensed to particular Persons , but the Punishments of Societies use not to be inflicted , but upon atrocious , common and avowed Vices , for which God sendeth common Calamities , as Plague , Famine , Inundation , Sterility , Shipwrack ; and the Destruction by ravenous Beasts , which was more frequent when the World was less planted . The Scripture doth frequently mention God's four sore Judgments . God exciteth War , about which there is no doubt , when it is for just Causes , and overrules it when upon unjust , but rather uses the other Plagues . God exercises his Dominion partly by the Law of Nature written in Man's Heart , partly by Diyine Institutions revealed to Men. By the Law of Nature is the Government of Parents over their Children , by the natural Affection of the Parents to the Children , whereby they take Pleasure to preserve , direct , and provide for them ; and by the natural Affection of the Children to reverence and obey their Parents : which Affections arise in both from their belief of these Relations , even where they are mistaken ; and by the Law of Nature the Contracts and Pactions of Parties to govern and to obey , as between Masters and Servants , between Rulers and Subjects : for the Force of these Pactions , is by the Law written in Man's Heart , by which his Conscience convinces him that he is obliged to perform . God exerciseth his Dominion not only by the Laws of Nature , but by positive Laws and Institutions , which are not known by the Light of Nature , but by Revelation ; such is the Government of the Husband over the Wife , by the Divine Institution of Marriage , and the Government of Common Wealths , by God's Institution of a publick Judgment , to order and determine all Controversies , concerning such as should unite themselves in Civil Societies . The former was propagated by an universal Tradition to all Nations , from Adam till the Flood , and from Noab and his Posterity after the Flood : But Civil Government was only instituted after the Flood , when Mens Lives became short , God allowed the Fathers of Families to unite themselves and their Families into Civil Societies , and to transmit the Power and Burden of the Government of their Families in most things upon the Governours of those Societies : So that tho there be mutual Pactions in Marriage and Government , yet the Essentials of both are by Divine Institution , which cannot lawfully be altered . Persons may choose whether they will marry or not , and with whom , but the Degrees within which they may marry are instituted : The Power of the Husband , and the Indurance and Dissolution of the Marriage are instituted by God , and unalterable by Man ; but in other things their Pactions are effectual , as in other Cases : So also in Civil Government , the Form of Government , the Persons governing , the Extensions of their Power , more than what is requsite for Order and Determination of Controversies , are by the express and tacit Pactions of the Parties , except what God did immediately determine in the Government of Israel . God did also institute a distinct Government for his own Worship , and separated it from the Paternal and Civil Authority , both among the Jews in the Levitical Priesthood , which was propagated by imitation to most other Nations ; and among Christians , a Church became a distinct Society from a State , and hath its proper Ecclesiastick Government , tho both Societies may concur in the same Persons . The Civil Government is for the outward State of their Society , and the Means of their Government is outward , by extrinsick Rewards and forcible Punishments . The Ecclesiastick Government is about the inward State of those of their Society , in so far as Man's Knowledg can reach , to promote Holiness , and internal and eternal Happiness , and about their outward Acts only , as they signify their inward Condition ; and their Rewards and Punishments are only by application of the Divine Ordinances , in exciting Joy or Grief , Fear or Hope , as is conducible for the inward State , but without temporal Rewards , and forcible Punishments . But there is yet a more inward and secret Dominion of God , exercised by the Conscience , which is his Deputy , by which he distributes the most powerful and important Rewards and Punishments , not only in this Life , but chiefly after Death . The most eminent and important Dispensations of God's Dominion is by the Covenants he made with Men , which therefore require a particular Consideration , especially the general Covenants relating to all Mankind . It was a high Honour put upon Men that God was pleased to enter into mutual Ingagements with them , by way of Covenant , whereby God promised some Favours to them besides those which arose from their Creation , which Favours they could not warrantably believe , nor expect by his Justice , Bounty , Mercy , or even by his Faithfulness , but only by his Promise in these Covenants . And on the other part there was not ground to expect them even from the Promises , unless there were a voluntary Engagement on Man's part by entring into these Covenants . God's Dispensations might have been without any Covenant , either by commanding Men to do that which he proposed to them to do , whereby the not Performance became a Transgression of his Command , and Sin ; or he might have made Promises conditional , without requiring Mens Engagements . I see very many Covenants between God and Man in Scripture , but the purely Celestial and Eternal Covenants are only two , the Covenant of Works , and the Covenant of Grace . The Covenant of Grace is the chief Concern of Mankind , and it runs through the whole Current of Scripture : It was published to our first Parents immediately after their Fall ; and tho the Record of it in Scripture at first be no more , but [ that the Seed of the Woman shall bruise the Head of the Serpent , ] I doubt not but it was more fully manifested to , and understood by the first Parents . It was more fully manifested to Abraham , to whom it was said , That in thy Seed shall all the Nations of the Earth be blessed . It was continued in the Church in the Revelation and Expectation of the Messiah , who was to deliver his People from their Sins , and was represented by the Sacrifices instituted by God from the beginning , and by the Sacraments and Ceremonies instituted thereafter , tho the Jews in their latter times were wholly perverted , believing their Messiah to be a Temporal Monarch , to raise their Nation to great Glory ; wherein Christ the Messiah himself did fully confute them from the Old Testament , and brought Life and Immortality to light in a clear Discovery of the Covenant of Grace , as it remains recorded in the Gospel . The Covenant of Works being broken and become void , there is but little of it expressed in Scripture , in which that Name of the Covenant is no where mentioned ; and tho it may seem a needless Curiosity to enquire into the Terms of it , I conceive it is not unprofitable , but very useful , to manifest the Glory and Goodness of God in all his Dispensations with Mankind , and for the understanding the Covenant of Grace that came in its place , which will appear by that excellent Parallel of the Apostle Paul betwixt the first and second Adam . It hath been the common Opinion of Christians , that there was a Covenant between God and Adam upon solid Grounds . It is certainly a great Condescension and Kindness in God to enter into Covenant with Creatures ; but seeing it is certain that he hath so often admitted sinful Creatures to covenant with him , there is no ground to doubt that he enter'd into Covenant with innocent Adam , which is yet more clear from the Parallel of the first and second Adam , whereby both are acknowledged to represent and undertake for the whole , or a great part of the Race of Mankind ; that through Adam's Failure Sin entered in the World , and that Christ had obtained a better Covenant . It is therefore inferred that there was a prior Covenant . As to the Terms of the first Covenant , it is clear that God promised Adam Immortality , seeing the Penalty expressed by Moses for the Breach in eating the forbidden Fruit is Death , not only Temporal , by the Separation of the Soul and Body , and the Corruption of the Body , but Eternal , by the Separation from the Favour of God ; therefore Life and Immortality is implied , which tho it was possible to have been preserved in Adam and his Posterity , by the continuance of Adam and his Posterity upon Earth , living an Animal Life ; but this Earth could not have sufficed for all the Posterity of Adam , if none had died , or been removed ; yea Immortality could not have been continued in that State wherein the Body was perpetually wearing with its Food and Exercise , if there had not been extraordinary Means to have preserved or restored it . Therefore I do not conceive that Immortality was competent to innocent Man by his Nature , and was taken from him as his Punishment against his Nature ; but that it was only promised to be given as a part of that Covenant , the loss of which was a great Penalty . It is true , the Soul was naturally immortal , and could not cease to exist but by taking away that which was given in its Nature ; but it will not follow that Man , the Complex of Soul and Body , was so immortal . The Parallel doth also give ground to infer , that it was a part of God's Promise in the first Covenant , that Adam and his Posterity should be exalted from an Animal Life on Earth , to an Angelical Life in Heaven , which is evidently a part of the Covenant of Grace , and is frequently expressed by Restitution and Redemption , importing that it belonged to Mankind before , but was lost ; and seeing the Preference of the Benefit by the second Adam is expressed in the Parallel , if that Exaltation had been wholly new , it would not have been omitted . The Parallel also imports , that the Promise of Immortality was not only to Adam , but to his Posterity . It could not consist with the Wisdom and Goodness of God , that the first Covenant should have been impracticable , and therefore it must have been a part of God's Promise , that if Adam continued faithful for such time as God had appointed for his Trial , that God would confirm him by more powerful and efficacious Grace , as it is commonly believed that he hath confirmed the Elect Angels , that they should never fall , but be happy . I see not how it could be called an happy State , that were still under the fear of being lost . There is no ground to think , that by the first Covenant Adam's Posterity should have been in a better Condition than himself , but that they also should have had a time of Trial as he had , and such as should persevere should also be confirmed ; yet there was necessity that they should be endued with more Strength from the Womb , thereby to be put in equal Capacity to stand as he was : For seeing Adam was created in the Ripeness of Disscretion , and in the clear Knowledg of God , and yet so soon fell , upon so small Temptation , it had been impossible for any of his Posterity , being to be born Infants , without any Principle vigent in them , but the Pleasure of Sense till they attained to Discretion , and by long Exercise of these sensible Pleasures , strong habitual Pleasures supervening , that any one of them could have persevered , unless God had promised , that if Adam had stood out his Trial , he would have given farther Perfection to his Posterity . This first Covenant between God and Adam is commonly called the Covenant of Works , to distinguish it from the Covenant of Grace , and therefore there behoved to be something in it of Merit : And that God's part of that Covenant was not only of Grace or free Favour , but partly by Premiative Justice and Debt , in Remuneration of the Holiness of the Creature , as the Apostle saith , To him that worketh , the Reward is not reckoned of Grace , but of Debt . Yet it cannot be thence inferred that the Reward promised by God to Adam in his Perseverance , was wholly and only a Reward of Debt by Justice , but that it might be partly a Reward of Debt , and partly a Reward of Grace , freely given and not deserved . Those who arrogate Salvation by the Merit of their Works fortify themselves in their Error , by holding that Salvation by the Covenant of Works would have been wholly by Merit ; and therefore Christ having expiated the Sins of the Elect , their good Works must merit Heaven , which is clearly confuted , seeing God's Dispensations are by Covenant , importing Ingagements , which did not arise from the Creatures Interest by Creation , but only by God's Promise , which was free by the Freedom of Indiffrency . I am fully perswaded that a great part of God's Promises in the Govenant of Works was by his free Favour , and could not have been claimed by Adam , or his Posterity , as due in Justice to their Perseverance : For there was an exceeding great difference between the Value of Adam's part , and God's part of that Covenant ; Adam's part was only Obedience to God. There is nothing mentioned in Scripture , or consequent from the Nature of that Covenant , that God's Promises were for Adam's improving and increasing those Moral perfections God had given him by his Creation ; but on the contrary , that which is expresly mentioned , is only forbearance to eat of the forbidden Fruit , which could not be the only Obedience , but likewise the Obedience to all the Moral Law written in his Heart , and also to the positive Law of Marriage instituted in Innocency ; yet Innocence in all was Man's part : and Improvement , tho it was no Work of Supererrogation even in him , because he was obliged to love God with all his Might , yet it did deserve and merit by God's Remunerative Justice , but it cannot be pretended that it was a proportionable Remuneration to Adam's Innocency , that he should not only become Immortal , and be exalted to Celestial and Eternal Glory , and that he should be confirmed and made free of the hazard of falling ; but that also all his Posterity should have additional Perfections created with their Souls , enabling them against the Prepossessions of Youth , to remain innocent , and all as a just Proportion by Premiative Justice : no certainly . The Nature of a Covenant which is a mutual Contract , implieth mutual Prestations to be performed by the Parties Contracters , as the mutual Causes and Conditions of each to other ; and that the ingaging to these Performances be voluntary , even tho the Matter engaged were necessary , and have an anterior Obligation , distinct from that Obligation which ariseth by the Contract . For as it is well said by Lawyers , the same thing may be due by several Obligations , and may be exacted by any of them ; but the Property of a thing cannot be by more Rights , for none can acquire that which is already his own . Therefore before the Covenant of Works the Man was obliged to a full Observance of God's Commands without any Engagement of his own , because God who gave him his Being , might justly qualify his own Gift at his Pleasure ; so he had given Man his Being by Creation , with sufficient Intimation of his Pleasure and Command , by the Laws written in his Heart , none of which did oblige him to enter into a Covenant with his Creator , nor did God command him so to do , but offered it to his free Choice , inducing him thereto by the great Benefits he offered him by it , which he had not Right to , nor any ground of Confidence of it , but through that Covenant . The Covenant of Works had no Sanction by a Penalty added to it : For the Dissolution of it upon Man's Failure in his part arose from the Nature of all Contracts , whereby it the one Party fail , the other may either urge Performance , or declare himself free . After Adam's Fall , Performance became impossible , and he was not punishable by that Covenant , but by the antecedent Divine Law ; neither could Man's Consent or Engagement to be liable to the Punishment of Death have any Effect , because his Life is not in his own Power : Therefore he was only punishable by the antecedent Law of God , which was before any Covenant , and remained the same during the Covenant , and after the Breach of it . The Pain of Death expressed for eating the forbidden Fruit was no part of the Covenant , and it doth appear to have been anterior to the Covenant intimated to Man immediately after his Creation , before Eve was created , otherwise Adam might have eaten of that Fruit , which doubtless was most pleasant before the Prohibition ; but Eve's Creation is related after that Prohibition , and there is no ground to doubt but the Covenant was made both with Adam and Eve. Death was the due Punishment of the Breach of that Prohibition , tho it had not been expressed ; for the Obedience of a Rational Creature to the Creator is indispensible , not only by the Immutability of the Divine Decree not to dispense , but simply by the nature of the Thing . It could not consist with God's infinite Love to himself , to make a Rational Creature that owed him no Obedience ; and if he could renounce Obedience in one thing , he might in all . But tho the Prohibition had been after the Covenant , yet it was no part of it , nor did God by it restrain his own Freedom to command what he pleased , for which he had given an Ability to perform : For it was a chief Law written in Man's Heart to obey all God's Commands . The Institution of Marriage was also before the Fall , and even before the Covenant of Works , and the Breach of it , or any of God's Moral Laws , would have annull'd that Covenant . God did both in Wisdom and Goodness express the Sanction of Death to the eating of that Fruit , as that which Man might be most readily deceived in , the Matter being in it self indifferent , and of small moment , abstract from the Command ; and therefore the Devil tempted to break it rather than any other . God made the Covenant of Works with Adam , and when Adam had broke that Covenant , and made it ineffectual , God did publish to him the new Covenant of Grace . There is but little of either expresly related by Moses , yet doubless both were largely revealed and made known to Adam ; and now when the Canon of Scripture is full , the Analogy of Faith may thence sufficiently be collected , both as to the Tenor of the Covenant of Works , and of the Covenant of Grace . It were a vast Task to gather in order all that might be deduced from Scripture concerning these Covenants : But that which I find necessary for my Satisfaction , and for clearing to me the beautiful Representation of the Divine Decrees and Dispensations towards Mankind , by Grace and Glory to the Elect , and just Judgment against the malicious and obstinately wicked , I will digest my Thoughts of both these Covenants between God and Adam , that the Parallel may the more clearly appear , by expressing the Terms of both in the Form of a free Offer made by God , and accepted by Adam for himself and all his , in the way Covenants used to be entred in , as if God had said to the Protoplasts ; I have made you after my own Image , Innocent and Holy , and have endued you with Understanding , whereby you can judg and reason ; and have written my Laws in your Hearts , in the Principles of Knowledg , to which you cannot but give assent , and the Knowledg of necessary Consequences , which you may thence certainly deduce . I have also endued you with Capacities of Pleasure and Grief , whereby upon the Preception of these Objects , which may most concern your Well-being , Pleasure or Grief will result , and from Pleasure Appetite , and from Grief Aversion , and have made the purest and powerfulest Joy to arise from the Perception of my glorious Perfections , and next from these things which conduce to the Well-being of your Kind , and then the Pleasure that is peculiar to every one : All which are good , when kept within their Limits , and in due Order . I have given you that capacity of Freedom , that you need not be under the Power of the Pleasure or Grief arising from perception of any Creature , but that you may avoid or abate them , by the Application of other Objects to your Senses or Mind , by the Pleasure or Grief thence resulting , especially by perceiving and considering my own Perfections , whereby you may govern your selves , and your Choices , Appetites or Aversions , as may be allowed and accepted by me , and as may conduce for my Glory , shewing my Divine Perfections , in creating , preserving and ruling such Creatures ; whereby as I have been the first Author , so indispensibly I must be the last End of your Being , to which you must subordinate and direct all your considerate Actions , even the desire and endeavour of your own Happiness , that thereby you may be in the fuller capacity to please and glorify me , wherein if you transgress , you must be punished by perpetual Exclusion from my Favour , which neither you nor any Creature can ever be able to expiate and restore you , my Aversion from Sin being infinite , as my self . If you improve the Capacities I have given you , I will also reward you with greater Perfections , as you shall deserve : Your Obedience and Devotion to me , must not be in trivial things , but in such things as require Attention and Diligence , yet such as by these shall still be in your Power , while you remain innocent . By careful Inspection of your own Minds , you may find my Laws written therein ; most of them are evident to you without reasoning , and I have endued you with this Principle to know all things that are congruous to , and becoming my glorious Nature , and yours , as you bear my Image , and as is congruous to , and becoming that part of your Nature peculiar to your selves . I am now pleased to enter with you into a Covenant , by your willing Engagement , in the Terms that I offer you , wherein your part is no more than persevering in your Innocence during that time of Trial which I appoint you , to which you are obliged by your natural Duty to which I propose the Accession of your voluntary Engagement ; and my part shall be to put you thenceforth out of hazard ever to offend , or to lose that Happiness that I give you , and to put all your Posterity in the like Condition that now you are in , that each of them that shall continue innocent during his Trial shall be likewise confirmed , and because they are to be born Infants , carried only by sensible Pleasures before Discretion , which will become habitual and strong , and much more ready to exceed than you who were created in ripeness of Judgment . I will enable them to be in like Capacity to stand as you are , and I will exalt you and them from an animal Life on Earth , to an Angelical Life in Heaven , so that you shall be Immortal , without any Separation of your Souls and Bodies . I will put you in no Necessity to fall by my Decree , or any Circumstances in which you shall be placed ; I will now add nothing to your Obedience by the Laws of your Nature , but the For bearance to eat of the Fruit of one Tree in the midst of the Paradise , that it may be an Evidence of your Obedience for my Command alone , in a Thing in it self indifferent , wherein you must take heed that you yield not to the Pleasure which will arise from that Fruit. Are you now content to enter into this Covenant for your selves and your Posterity , wherein if you fail on your Part , you lose all the Benefit of it ? To which Adam and Eve with Joy , Acclamation and Blessing , did engage and assent ; and God exhorted them to take good and diligent heed to keep all his Goodness and all his Perfections ever in remembrance , left they should be perverted by Satan , Self-love , and Sensual Pleasure . The Terms of the Covenant of Grace are much more fully represented in the Scripture , than was the Covenant of Works . The Covenant of Grace was first published to Adam and Eve after their Fall , in these Words ; The Seed of the Woman shall bruise the Head of the Serpent : Where by the Serpent is understood Satan , who under the appearance of a Serpent , deluded them ; and by the Seed of the Woman is meant the Mediator of the Covenant of Grace , who is to bruise that Serpent's Head , and to deliver from the Power thereof , such as should obtain the Benefit of the Covenant of Grace ; which for my more distinct understanding , I do conceive as if it had been more fully exprest , and as if God after the Fall had said to our first Parents thus . I made a Covenant with you , for your selves and your Posterity , that if you continued innocent during the time of your Trial , I would have given you supernatural Grace , whereby you should never sin , but should be eternally Happy : I gave you sufficient natural Capacity to fulfil that Covenant , but you have distrusted my Kindness , and have believed an Apostate Spirit , and therefore have lost to your selves and your Posterity , the Benefit of that Covenant , without being in any necessity to break it ; by my Decrees or Dispensations , I might justly cut you off without having any Posterity , or might leave you and them to follow your own ways : and I will no more make a Covenant with you for them , but I will raise up a second Adam , who shall take upon him your Nature , and be like you in all things ( Sin only excepted ) who will be for ever Innocent and Holy , and so not only perform that which by the former Covenant you might have performed , but will submit himself to Sufferings for you and your Posterity , of greater value than if you had all suffered eternally the just Reward of your Sins . And for his Sake I do offer you , and will offer to all your Posterity who shall be capable to know an offer of Mercy and Grace , that I will make you new Creatures , enduing you with supernatural Powers and Inclinations , making you Holy and Happy , and will not suffer you to continue in Sin , if you be not so addicted to your Sins , as to reject my Offer to make you Holy ; and therefore I will continue with you and your Posterity the Light and Law of Nature written in your Hearts , whereby you may know Sin the Transgression of it , and that you may know that there is Mercy for the Penitent , and none for the malicious while obstinate Sinner ; whereby you may also know that if you repent and betrust your selves to my Mercy and Conduct , that I will make you Holy and Happy : And albeit neither you have , nor will they have Ability to repent and trust ; yet with the Offer I will give Strength to perform these Acts , if the Offer be not rejected , and will bring them to the Means of Grace to follow out the same . This Offer becomes a Covenant by acceptance thereof , the Accepters betrusting themselves to God's Grace and Direction by his Word and Spirit , trusting to obtain Pardon of all Sin , and of Excitation to Repentance for obtaining of it , and for obtaining eternal Happiness by infusing the Habits of Grace here , and perfecting them in Glory hereafter , in the beatifick Visions of God's Perfections , and the shining of his Face for ever , without fear of Sin or falling from that happy State. I do conceive that in this Representation , all the Requisites of a Covenant are comprehended : For the Difference between a Covenant and any other Favour done or promised , whether absolute or conditional , is no Covenant , albeit there may be therein mutual Prestations required ; but this is special in an Offer that it hath no Obligation till it be accepted , whereby the Accepters become obliged to perform the mutual Prestations on their Part. God making the general Offer of Mercy and Reconciliation to Sinners if they repent , and betrust themselves to him for all things necessary for their Happiness ; for even the natural Conscience of all Men of Discretion is capable to know , and represent to them that God is Just , and will punish obstinate Sinners , and yet is merciful to penitent Sinners , throwing themselves upon him , tho without Revelation they cannot know how a just God can pardon Sin , without Satisfaction to his Justice , but the same is manifested by the Gospel : as by the first Adam , all his Posterity were capable of Happiness , if they sinned not ; so now by the second Adam , all are again capable of Happiness , upon far easier Terms of Repentance and Faith , and even these performed by supernatural Grace . If Adam or his Posterity had the making of the Covenants of Grace , they could not without Impudence make them larger , for there could be no more added , but that even all the obstinately Wicked and Impenitent should enjoy the Pleasure of their Lusts on Earth , and thereafter the Joys of Heaven ; so that I do , and all considering Persons might cry out with the Apostle , O the Height , the Breadth , the Length , the Depth of the Love of God! And yet his electing Love is even larger than this Offer : for albeit it be inconsistent with his immaculate Holiness , to make any happy , whom he doth not first make holy ; yet some Rejecters he maketh holy and happy , pulling them as Firebrands out of the Fire , which maketh none of the obstinate and rejecting Sinners excusable who continue to refuse to be made holy ; and tho they may deceive themselves , thinking they would be willing to be holy , yet while they are addicted to their Sins , in reality their Will is not to quit them . In my most serious Thoughts , I can perceive nothing in this Conception of God's Covenants with Men , that is impossible , inconsistent with , or incongruous to any of the Divine Perfections ; but highly illustrating them all , and becoming the Majesty and Glory of God , as the King and Ruler of his rational Creatures , as to their eternal State. Thereby he shews himself to be the most excellent King , not only in a just Distribution of Rewards and Punishments , but in great Goodness providing all things requisite that might have made them all happy , without making any one miserable , but by their own particular Fault . Thereby also his great Wisdom is manifested , designing , or doing nothing in vain , but ever choosing fit Means for the best Ends ; whereby his Mercy doth eminently appear , that even against Merit he gives Grace and Glory to those Creatures of whom he had no need , and who had willingly and ungratefully offended and injured him , that he hath left nothing undone , that could consist with his Domion , his Wisdom , his Purity and Holiness , to extend his Goodness to his rational Creatures . He doth not only govern the Elect towards their Happiness , after their Conversion , but even before it ; he waits upon their Repentance , and gives time to repent to those that do never make use of it . He gives them his Vicegerents to rule them in Civil States , he provides Necessaries for their convenient living in that State ; he does not punish these Societies but for gross , common and national Sins , which by the ordinary Power of Nature they might forbear , and which are atrociously odious by the very Light of Nature to all but these , the Gratification of whose evil Affections perverts them to think them pleasant . So that none of his Creatures ever had , or ever shall have reason to complain of his Dispensations , but he hath just reason to complain against every lost Sinner that they have hardned their own Hearts from his Fear . Could there be a greater Evidence of the Goodness of God to Mankind , than that after so just and reasonable a Covenant he entered into with them at first , and which they so soon , so unnecessarily , and so ungratefully violated , that he did immediately publish to them the new Covenant of Grace to make all capable of Happiness , through the Incarnation , Suffering and Satisfaction of his Son , and even pulling some as Firebrands out of the Fire , when they were raging in their Sin , and rejecting the Offers of Grace , and resolutely cleaving to their Abominations , and saying in their Hearts , that they would have none of him ? In this way the Errors and Mistakes of Men about the Divine Dispensations may be prevented or cured . As , 1. It was the first , and is yet the most general Error , Why did God suffer Sin to enter into the World ? Might he not have made all his Rational Creatures to be infallible ? that had been more Goodness than what appears in either Covenant . This was the Devil's Temptation , murmuring that God had made them fallible , and under the necessity of a diligent Attention and Guard , giving them Trouble . Satan did deceive Man , representing God as envious , hindering the Happiness he might attain by eating the forbidden Fruit. But let it be remembred , that God was free to give what measure of Goodness he pleased : it is impossible that he should communicate so much Perfection to Creatures that they were not capable of more , for then his Goodness should be exhausted . Christ said to the Labourers of the Vineyard who murmured , That he had given as much to him that served but one Hour , as to them that had endured the Heat of the Day : Is it not free for me to dispose of my own as I please ? If God had created his Rational Creatures that they could not shun Sin and Misery by irresistable Temptations , or by an operative Decree , they might have complained ; but when they might be happy and would not , what Impudence is it to complain ? But likewise as God is bountiful , so he is wise , and will not divest himself of the Government of the World , or manage Men by Instincts , as he doth the Brutes ; therefore his Wisdom did require that his Rational Creatures should be capable of Rewards and Punishments , and be governed by them and not by fatal Necessity . 2. The Voluptuous think , Why did God give us Pleasure in such Objects , which results from them so powerfully , that we are not Masters of them ? Eve insinuated this , that the forbidden Fruit was pleasant , good to eat , and fit to make the Eater wise . Thence also wicked Men do deceive themselves , that these Pleasures to which they have so strong a Propension , cannot be evil , at least the cause of eternal Misery : But they consider not the Goodness of God to Man in giving these Pleasures of Sense ; Life and Health may be continued when Smell is lost , and even when Taste is lost , as Barzillai said to David . If God provided no Remedy , there might be pretence of Complaint ; but tho Pleasure or Grief be not directly in Man's Power , yet God hath endued him with Reason , that he can manage them by applying other Objects to his Sense , or Thought , which will keep them from Excess . If Eve upon the Sight or Smell of the forbidden Fruit , and the Pleasure arising from it , and the Desire to it , had remembred God , and the Pleasure arising from the clear Thoughts of him , she had never proceeded to eat . Beside that it was rational and congruous to the Divine Perfections , that the Obedience of his Creatures should require Attention and Diligence , and should not consist in such Trifles as were wholly indifferent , without Pleasure or Pain , Appetite or Aversion . I conceive they stretch too far that make the first Motions of Pleasure or Appetite thereof to be Sin ; Covetousness is the voluntary continuing of these against the Command . Our Saviour had an Aversion from the Cup of his Suffering , and wished it could have been delayed , which was but the Effort of innocent Nature , which he did not voluntarily continue , for immediately he says to the Father , Not mine , but thy Will be done . The Heathens and many Christians in their Ignorance , reckon nothing to be Sin but where the evil Inclination takes effect ; and the Apostle says , That without the knowledg of the Law , he knew not that Covetousness was Sin : which will not infer , that the first Motions of the Affections are Sin , until the Will concur to continue or proceed in these Affections contrary to the Law ; for it is said , When Lust is conceived it bringeth forth Sin. Where Lust must signify the natural Affection of Pleasure , which is not Sin , but the rise of it . The Aversion from Persecution or Martyrdom not yielded to , is not Sin ; but it is the greater Duty of Holiness , willingly to undergo it , notwithstanding that natural Aversion : So the first Motion or Desire of the Pleasure of the forbidden Fruit , if it had been immediately avoided by diverting the Mind to God , and Gratitude to him , it had not produced the doleful Effects that followed . These first Motions make many Men doubt of their Regeneration , tho they did not continue in the same in their most secret Thoughts ; yet Sin is more in the Will when it doth continue these than in the outward Act , which is rather an Evidence of the strength of the Concupiscence , than a part of the Sin. The distinct knowledg of the Terms of the Covenant of Grace , has been much perplexed , by apprehending Sin as if it were a Debt obliging the Sinner to Punishment , especially from that , that Sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord's Prayer , and elsewhere , which is translated , Forgive us our Debts , as we forgive our Debtors : But the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signify debeo , but also obnoxius sum , I am liable ; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only debitum , but noxa , that is , Injury or Wrong , and cannot otherways be properly understood in that place ; for God hath not required us to discharge the Debts owing to us by our Debtors , but the Resentment of Wrong done to us by them . The Punishment or penal part belongs to God , and so cannot be forgiven by the Person injured ; and if there be any thing of Reparation due by the Wrong , it may be lawfully prosecuted : but the Aversion and Resentment arising from the Injury is that which Men are required to forgive and obliterate . There was indeed a Debt of that holy Action that by Sin was transgressed , but every Debt is not a Debt of Payment ; for Payment imports the delivery of some Fungible , as Money or Grain , but other Debts consist not in Payment , but in Prestation or performance of some Deed , as the doing any Work , putting one in Possession , giving Honour or Obedience : And so Creatures Obligements to God are not Debts of Payment , but of Prestation or Performance ; much less can the Guiltiness of Sin import a Debt of Payment , but it doth not even import a Debt of Performance . A Criminal is not obliged to offer himself to the Justice of the Magistrate , who therein is the Minister of God , no not to confess his Crime when accused by another , unless it can be otherwise proved : Nor doth the Judg punishing take Payment , but useth his Authority in the way of Vindication , as an Act of Punitive Justice done by him on the Criminal , and not done to him by the Criminal . Prestation of Facts being omitted , especially to God , can never be repayed : that which is past cannot be recalled , nor is it compensable by any Liquid Payment , but only the Damage done by it ; and if there be no other Damage , the Grief arising by the Injury may be compensed with Joy arising from the Application of some of the Injurer's Goods to the Injured ; and oftentimes Men count it a Satisfaction by taking Pleasure in the suffering of the Injurer , but that is it which Men are required to forgive : How can it then be imagined that God requireth Payment for the failure in Duty by the Committer of Sin ? He is not capable of Grief or Damage ; and he hath not only said , but sworn , that he taketh no Pleasure in the Torment of his Creature , As I live , saith the Lord , I delight not in the Death of a Sinner . If Sin inferred a Debt of Payment , it might be forgiven without any Satisfaction ; for scarce is any Creditor obliged to exact the Debt due to him , but he may freely forbear it or forgive it . And therefore if Sin did properly infer a Debt , God might forgive it without Satisfaction ; therefore God punisheth not Sin as a Creditor exacting his Debt , but as he is the King , Ruler and Judg of the World , he vindicates the Injury against his Law , and manifests his infinite Aversion and Abhorrence of Sin , not his Delight in the Misery of his Creature . 3. I consider the part of the Son in the Decree and Dispensation of the Covenant of Grace , not as a making Payment for the Debt of Sinners , but a submitting to these Sufferings , which do as much manifest God's Abhorrence of Sin , and Delight in his indispensable Law , as if the whole Race of Mankind had been eternally in Hell ; and thereby he made way to God's Mercy to fallen Man , so far as it was congruous to the Divine Perfections . If Christ's Satisfaction had been the Payment of the Sinner's Debt , the Forgiveness of Sin would not be by free Grace . A Cautioner or any interposed Person paying a Debt , the Creditor cannot be said to give a free Discharge to the principal Debtor , for he has gotten all he could demand . Law doth not suffer a Creditor to refuse Payment from any that shall please to interpose , which therefore would be far from exalting the free Goodness of God in pardoning Sin , as the Scripture sets it forth ; beside that all interposed Persons acquire Right to the Debt , and have Recourse against the principal Debtor for whom they pay : But Scripture makes no mention of Sinners becoming Debtors to Christ for Punishment . If Sin had been undertaken by , and transferred on Christ , the Sinner being so liberated , how could the Sinner beg Pardon of the Sin that was already payed ? Thence some have imagined , that it was a fault to mourn for Sin , and that so they were no way under the Law , but under Grace . And those who are a little more modest say , that they do not observe the Law as a Debt by Justice , but as a free Gratification , mistaking grosly that place that the Regenerate are not under the Law , but under Grace ; that is , that the Law is no more the Counterpart of the Covenant between God and them , as it was in the Covenant of Works , but is still a Law obliging them to Performance , without Abrogation , Derogation , Indulgence , or Pardon of Sin before it were committed , anterior in its Obligation to any Covenant of and with Man. The reason of the severe Punishment of Sin is commonly given , because it is committed against the infinite Majesty of God ; to which I think it may be well added , that as the Aversion of God from Sin , and as his Purity is infinite , so his Justice requires an infinite Punishment , which because a Creature cannot bear in a finite Duration , it becomes an infinite Punishment . Thence also it is evident that Christ's Satisfaction could not be infinite in Weight , for Weight can no more be infinite than Bulk , but it becomes infinite in Value by the Dignity of the Person that suffered it . 4. All that deserve the Name of Christians do agree , that God's Justice could not be satisfied , nor Sin expiated , without the suffering of Christ of infinite Value , but they do exceedingly disagree in the Terms of the Covenant betwixt the Father and the Son , and betwixt God and Man. All do agree , that in every Covenant there must be mutual Prestations by either Party ; but the Question is , what these Prestations were in the Terms of the Covenant of Grace , what is God's part , and what is Man's part in it ? There be many Errors not only perillous , but pernicious , especially when they are wilfully maintained . That Infallibility the Church of Rome pretends , makes all her Errors to become wilful and sinful , if once they have been owned in that way they count infallible . All others may and oftentimes do retract their Mistakes . It were highly uncharitable to imagine , that any of these had wilfully or willingly taken up an Error in this matter , which is the greatest Interest of Men ; but at first they behoved to be mistaken . I do therefore think it worth my utmost Endeavour , for my own clearing , to consider how they have fallen into these Mistakes , and by what way they might come cut of them . ( 1. ) The Pelagians held , That the natural Powers God had given Men by Creation , were sufficient for Regeneration ; and that which seems to have led them into that Error was , that it could not consist with the Goodness , and even with the Justice of God , to damn Men for that which was never in their Power to avoid : Seeing nothing can be a Crime but what is voluntary , and where the Will might have actually chosen or followed the contrary , and so at least it was in their natural Power to repent of Sin , and trust in God for Mercy , through the Merits of Christ. And when they were told that Adam was once free , and was the common Root of Mankind , covenanting with God in their Name ; and therefore as they would have obtained Happiness if he had stood , so they must be content with Misery seeing he fell . He that takes the benefit of a Bargain , must take it with the hazard of the Loss . The Sins of an habitual Sinner are more atrocious than his first Sins of that kind , and yet less free . It was hard to convince them thus , that they were in the case of Freedom as to Repentance ; for while Adam did represent Mankind he could not repent , which behoved to presuppose Sin ; and after Adam had sinned , that Covenant was lost , and no other Sin of Adam reached all his Posterity : but if they had considered that Christ the second Adam had supplied and exceeded the first Adam , whereby no Man should be lost , but he that refused the Covenant of Grace in the first Motions of it , whereby his natural Conscience at least did witness to him that he was a Sinner , and thereby deserved to be excluded from God's Favour , and yet that God was merciful and gracious to a repenting Sinner , but that it could not consist with his Holiness and Purity to reconcile with a Sinner cleaving to his Sin and that God would never suffer him to perish , who upon such Motions did not cleave to his Sin. It did not thence follow , that this Man by the Power of Nature could repent , but it was sufficient to convince the Peldgian , that God would give him a new supernatural Power to repent and believe . All that the Pelagian could reply was , that there was no need of a supernatural Power , and therefore the Wisdom of God would not choose a superfluous way , but would make use of the Powers of Nature . Yet the Scripture saith expresly , and inculcateth , That the Natural Man cannot understand Spiritual Things , that are by the Covenant of Grace ; for which God gave no Capacity to the first Man by his Creation , and so none of his Posterity can pretend it by those Powers communicated to Mankind by Creation , and Propagation . Pelagians did as highly speak of Grace as others , but they meant by it only the Powers of Nature . ( 2. ) There is a new Mistake like to that of the Pelagians , taken up by some of the Protestant Church in France , and taketh with others , which if it be followed will end in Pelagianism , but they should not be yet so treated . They do not suppose Repentance and Faith to be in the Power of Man , but that they are given by God at the time of Conversion , yet not by any inward Habit or Power created by God , and infused into the Will or Soul of Man , but by the Word and other Means of God's Prowidence ; as when God by Correction lays low a Man's Passions and Lusts , which hindered him to give due Attention to the Word of God , and then by managing the Word of God , and bringing such parts of it to his Thought as is fitted for his Capacity and Circumstances , so that he cannot resist it ; for the Word of God is called the Sword of the Spirit , and that it converts the Soul , and that the various Expressions in Scripture , Line upon Line , and Precept upon Precept , is contrived to take with several Capacities and Inclinations ; and that Man being a Rational Creature , is always acted by God rationally , but infused Habits would be a brute way . The Wisdom of God would take the most adapted way , the holiest Acts are done by Acts of Reason and Will , infused Grace would lead to Enthusiasm , and make the Word unnecessary ; but when the Word prevails , it is said to be the ingrafted Word . This they think not to be the moral Swasion of the Arminians wherewith Man could prevail , but no Angel could so manage the Word , it must be the Hand of God alone ; and seeing Conversion can be that way , it were superfluous to add to it other inward Operations of the Spirit . In all this there is nothing but the Powers of Nature more subtily managed : The whole couse of Scripture is always inculcating the Difference of Grace from Nature . If the Pelagians said not the same thing , certainly they might have said it ; but the Scripture saith expresly , That the Natural Man cannot know the Things of God , because they are spiritually discerned . Therefore Man by Nature wants that Sense to discern with ; Grace is the new Creature , and Regeneration the new Birth , therefore in Regeneration God must give a new Sense . By Nature he hath given five Senses , and fitted the Objects with sensible Qualities suted to them all : These were not essential to Man , God might have given fewer , or added more , and fitted Qualities for them . May he not then give a new Sense for spiritual Things ? his Word sheweth he doth so , which derogates nothing from the Word , wherein are the Qualities fitted for that Sense ; it does not derogate from the Excellency of the natural Light , that it cannot work upon a blind Man , or that it does require the Sense of Sight . The Word of God doth not only excite and promote Grace after Conversion , but is a chief Mean to prepare the way for Conversion , containing not only supernatural Light by Revelation , but reviving and perfecting natural Light , manifesting the Divine Perfections , the Celestial Glory , the way to attain to it , the Beauty of Holiness , the Deformity of Sin , and the dreadful Consequences thereof ; and so looseth the Mind from that cleaving to Sin , that makes the Offer of Grace and Mercy to be despised and rejected : But it is not sufficient to turn the Soul to God by Conversion . A vertuous Heathen by the Light of Nature may see the Deformity of , and may hate gross Vice , and may turn from it to that which is comely and convenient for Mankind , but can never turn to God to make him the last End. The Scripture may much more easily convince , but not convert by it self , but as it hath the Qualities sutable to make Impressions upon that supernatural Sense and Relish of spiritual Things . It discovers not only the Pollutions of the World , but those more subtile Sins that Heathens never perceive , such as fetting the common Interest of Mankind above the Interest of God , the want of the Love and Delight in God , and of the Dependance upon him , and attributing all good things to him : So the ingrafted Word must be in its proper Stock , in its own spiritual Sense . No Man can refuse that God hath frequently insused Habits in the Soul of Man without the use of any Sense , or any Principle in Reason . Did not God give the knowledg of Words to Adam and Eve whereby he spoke to them , and they to one another ? yet there was no natural Connection between the Sounds of the first Language and the Thoughts and Things they signified . He gave also the Knowledg of many several Languages after Christ's Resurrection , not only to the Apostles , but to others ; Was either Reason or Will made use of , in the producing of these ? or was it a brute Way , unbeseeming God ? Are not the Principles of reasoning inbred in Nature , and freely given of God ? Is therefore Man's reasoning a brute Way ? Nothing can be more express against this Opinion , than that of Ezekiel ; A new Heart also will I give you , and a new Spirit will I put within you , and I will take away the stony Heart out of your Flesh , and give you a Heart of Flesh ; and I will put my Spirit within you , and cause you to walk in my Statutes , and you shall keep my Judgments and do them . ( 3. ) There is a great Inclination in Man to put Works upon Man's Part of the Covenant of Grace , and that as deserving by Justice the Performance of God's Part. The Semi-Pelagians after the Pelagians were baffled and exploded , that they durst no more profess the Powers of Nature to be sufficient for Salvation , said , there behoved to be supernatural Grace given of God at Conversion , yet there were preparatory Works , such as the Sense of Sin , and of its deserving the Spirit of Bondage , the use of Ordinances , which they thought deserved Grace , which God in Justice could not but give ; these were also exploded , and were called Semi-Pelagians . All the Apostle Paul's Arguments against Righteousness by the Law , strike as fully against these as against any Merits or Works on Man's Part in the Covenant of Grace , and he is accurately positive , That by Faith only we are sav'd , without any thing on our part in which we might glory , or attribute our Salvation to our selves , in whole , or in part . ( 4. ) There is of late an Opinion vented in England , that tho the Covenant of Works is now become impossible , which required perfect Obedience ; yet God in his Goodness hath entered into the new Covenant or Covenant of Grace , in which Man's Part is not a legal and full Obedience , but through Christ's Mediation he hath accepted an Evangelical Obedience , being a sincere Endeavour to fulfil all God's Commandments , and a Course of Life , without continuing in any kind of known Sin. Their main Ground is , that it cannot be thought that God entering with Men in the Covenant of Grace , would not have Men as a Part of their Engagement to resolve and promise to have respect to all God's Commandments , and to endeavour so far as humane Frailty could allow , to fulfil them all : if it were not so that Holiness were Man's Part of the Covenant , we behoved to take the Antinomian's Interpretation , that we were no more under the Law , but under Grace ; that the Law had no more Obligation on Believers , therefore the new Obedience must be Man's Part. This Opinion hath been held by some Pious and otherwise Orthodox Divines , and therefore it ought rather to be cleared as a Mistake , than prosecuted as a stated Profession . It must therefore be adverted , that God's Moral Law is indispensable , and behoved to be binding tho there had never been a Covenant , as hath been shown before . God's Dispensation might have been without taking Man's Consent by way of Covenant , but by the Law written in his Heart , obliging him to Obedience , under the just and proportioned Punishment of eternal exclusion from God's Favour ; the breach or loss of no Covenant could take away that , it became indeed Man's Part of the Covenant of Works ; but that Covenant is broken , yet the Obligation of the Law which was anterior to that Covenant , stands . In theCovenaut of Works there was partly Merit , partly Favour , but the Covenant of Grace excludes all Merit , and Man's Part is by Faith only ; so that Faith is not considered in its moral Goodness , for in that Consideration Love is a far more excellent and disinterested Vertue than Faith , but Holiness is on God's Part of the Covenant of Grace , as in the former Conception is expressed , he infuses the Habits of all the Christian Vertues in Conversion . Man's Engagement to endeavour to keep God's Law were of no Import , unless he did keep it , and so God's Part should not be at the time of Conversion , but at the time of Death , after the Course of Man's Life did appear . The Scripture makes no mention or moment of Man's Resolution , which is as the early Cloud , or Morning Dew , which quickly passeth away . Neither would the Terms of the Covenant of Grace be equal to all , the Endeavour of some would go much further than the Endeavour of others . ( 5. ) Some Divines in England have made Man's Part of the Covenant to be Faith , as it is a good Work , because it is said , Abraham believed in God , and it was imputed to him for Righteousness . That is , it was held sufficient , as if all Righteousness had been performed . But this had been still a Covenant of Works , accepting one Work in place of entire Obedience ; but Abraham's believing in that Place , was not the Act of Faith , as it is Man's Part of the Covenant , for it relates to a former Place of Scriptnre , as the Scripture saith , Abraham believed , which was concerning his Son Isaac , who was promised to him in his Old Age ; and therefore he staggered not at the Promise of God , through Unbelief , which was a particular Act of Belief of that Promise , and was properly an Act of Holiness , and was so imputed or reputed as an Act of Righteousness ; but the Act of Faith in which Abraham entered in the Covenant of Grace , was believing in God through the Messiah , to be justified , sanctified and glorified . ( 6. ) Some Reformed Divines in France and England bring good Works on Man's Part of the Covenant of Grace , as perfecting and compleating Faith , for only a lively Faith working by Love is saving , for there is a Faith that worketh not by Love ; The Devils believe and tremble , and Faith without Works is dead . Abraham was justified by Works , when he offered Isaac . Seest thou how Faith wrought with his Works ? And Abraham believed , and it was imputed to him for Righteousness ; by Works a Man is justified and not by Faith only : Yet Paul's reasoning is much more full and accurate , discussing the Point of Justification by Faith only , without the Works of the Law , which could not consist if James spoke of Faith as Justifying ; whereas James takes off an Error of those that thought they might be saved by believing the Gospel without Holiness , which he redargues as a wrong Consequence from Paul , and shews that not to be true Faith , but such a Faith as the Devils have , which cannot be that Act of Faith , whereby Man entereth in the Covenant of Grace , which is not believing the Truth of the Gospel , but relying on God for Salvation through Christ , according to the Gospel ; and on the contrary , Abraham's Faith is brought in as true Faith , which yet was not the justifying Act : nor is the Justification there meant , the Justification in Conversion , which maketh a Man just , but that which manifests his Justification to himself and other Men : For Paul saith , If Abraham were justified by Works , he hath whereof to glory , but not before God ; as if it were any thing whereof he could glory in himself , for all Glorying and Boasting is excluded ; but Abraham's glorying is in God , who freely justified him : and he rejoiced from that Act of Faith concerning his Son , evidencing the Soundness of the saving Faith , and the Manifestation of his Justification thereby , both to himself and other Men , whereby he glorieth before Men and not before God. And whereas it is said , That Faith worketh by Love , it cannot be understood that Acts of Love are Acts of Faith , for they are Graces essentially distinct ; but that Faith is Man's Part of the Covenant whereby Love is given upon God's Part : nor doth it follow that because Faith is perfected by Love , therefore its Essence is not distinct from Love ; Man is perfected by Love , yet it is no part of his Being . That Historical Faith , believing the Truth of the Gospel , is specifically different from saving Faith , and yet it is said , That whosoever believeth Christ is come in the Flesh , is born of God , for no Man can call Jesus Lord but by the Spirit of God ; which imports no more than a Sign of saving Faith , at that time when there was so general an Opposition against Christ , when no Man did avow or own Christ hypocritically . ( 7. ) The Church of Rome hath more exceeded , in bringing Works as Man's Part of the Covenant of Grace , than any other Society of Christians ; for they have made Works the whole and only Part of Man in the Covenant of Grace , and have given no Preheminence to Faith , but to Charity or Love , consequently enough to that Principle . As it is said of the three eminent Christian Vertues , that of these the greatest is Charity ; so that if Faith did save as a good Work , Love would much more save . They acknowledg no Justification distinct from Sanctification ; they do not require good Works as the Condition of Salvation , but as the meritorious Cause of Salvation ; that God in Justice could not deny Celestial Glory to those that live holily , and ( which is yet more extravagant ) Supererrogation is the common Opinion publickly preached in that Church : and when the Council of Trent was call'd on purpose to amend Errors in Doctrine and Manners , that had crept into that Church , not one Word in any of their Canons disapproving Works of Supererrogation , and the Treasure thereof , out of which the Pope by Assignment of the superfluous Merits of the Saints , may supply the Merits of others , and bring them to Heaven , either immediately upon Death , or shortning their purging by the purgatorial Fire , as soon as he thinks fit ; and yet they dispute vehemently against the Imputation of the Holiness of Christ. They do acknowledg that Christ's Sufferings have satisfied the Justice of God , that without encroaching thereupon , he may give Pardon of Sin , and they do not ascribe the Pardon of Sin to the Merit of their Holiness , but only to the Expiation by Christ's Sufferings ; and inconsistently enough they require purging by the purgatorial Fire , which cannot be thought Correction to amend them , and therefore could only be to cleanse and expiate , in which they derogate even from the Sufferings of Christ. But ( to give them the most benign Interpretation ) they think the Forgiveness of Sin could not exalt Men to heavenly Blessedness , but that as in the Covenant of Works every one behoved to merit that Exaltation by their Works , which could not be after the Fall , because of Original Sin , whereby the eating of forbidden Fruit did condemn all Mankind , descending from Adam by Ordinary Generation , until Christ's Suffering had satisfied that Debt , and even the actual Transgressions of those in the Covenant of Grace : yet tho Men be still sinful , their Sins being pardoned as satisfied by Christ's Sufferings , Mens good Works lose not their Effect to merit Heaven , as well as Adam's , which is the only Difference they make between the Covenant of Grace , and the Covenant of Works . Nothing can be more contrary to the Covenant of Grace , and to the Way of Salvation inculcated in the Gospel ; wherein ( 1. ) All Glorying or Boasting of the Creature attributing any Part of its Salvation to it self , is excluded . Where is boasting then ? It is excluded ; by what Law ? of Works ? Nay , but by the Law of Faith. Therefore we conclude ( saith the Apostle ) That a Man is justified by Faith without the Deeds of the Law. But God who is rich in Mercy , for his great Love wherewith he loved us , even when we were dead in Sin , hath quickned us together with Christ ; where it is twice repeated , by Grace you are saved , through Faith , not of Works , lest any Man should boast . Yea Boasting is so far excluded , that Man cannot boast of Faith , as it is his Part of the Covenant of Grace , for it is said , By Grace you are saved , through Faith , and that not of your selves , it is the Gift of God. What could be more said to exclude Works from Man's Part of the Covenant of Grace , not only that there cannot be an equivalent Cause deserving Glory , but not so much as the Terms upon which Glory was to be freely given . For it is expressy said , that we are God's Workmanship created in Christ to good Works , which God hath before ordained or prepared , that we should walk in them : and God hath not predestinated Men to Salvation for their Works foreseen or performed ; For whom he did foresee , them he did predestinate to be conformed to the Image of his Son ; which Image is Holiness , which is not the Cause but the End and Effect of Predestination : Good Works indeed are Via Regni , but not Gausa Regnandi , and they are the Evidences of true and saving Faith , to be diligently followed , not only by reason of the indispensible Law and Duty , anterior in order to any Covenant , but as the Means to evidence true Grace , and give solid Peace ; and therefore it is said , Strait is the Gate and narrow is the Way that leadeth unto Life , and that the Kingdom of God is taken by Violence , and the Violent enter it by Force , which doth import no more than the Way to the Kingdom : And where it is said , Blessed are they that do his Commandments that they may have Right to the Tree of Life , it doth not import Right by Merit , the Word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that Works can no more properly be called Right , than the Evidence of Lands or Inheritance are called the Rights thereof , as sighifying the same ; and therefore the explicatory Words are subjoined , and may enter in through the Gates to the City . All others but the Romanists that bring in Works to the Covenant of Grace , bring them in as the Conditions of it , but not as a deserving meritorious Cause , much less as a superfluous supererrogatory Merit , seeing Christ hath declared so clearly , that the first and great Command of God is , Thau shait love the Lord thy God with all thy Heart , with all thy Soul , and with all thy Mind ; to which Luke adds , witth all thy Strength . Can any Creature do more than this Command doth require ? which doth not import that all are obliged to the same measure , but according to their several Capacities ; For to whom much is given , of them much is required . ( 3. ) Nothing can be more apposite to take off that Pretence , that Remission of Sins is not attributed to Works , but only the Exaltation of Man from an Animal Life , such as Adam had in his Innocence , to an Angelical Life in Heaven , than where it is said , Even when we were dead in Sin , hath he quickened us in Christ , and hath raised us up together , and made us sit together in Heavenly Places with Christ Jesus . What a pitiful Pretence is it , that by the Works of the Law are only meant the Mosaical Law , including Institutions and Ceremonies , when Faith is said to justify without the Works of the Law , and thereafter Works are excluded , without mention of any particular Law ; all Negatives and Exclusives are Universal . It is also a groundless Pretence to bring in Works to the Covenant of Grace , to make Men more diligent in Holiness , seeing it is the Evidence of true Faith , ever joined with it in Existence , tho not in Concurrence as the Terms of the Covenant on Man's part ; for the habitual Grace of Holiness is God's part given in Regeneration , which even Infants must have . I do not think it a convincing Reason against Merit , as it is against Supererrogation , or Super-Merit , that no Creature can merit except it did that which it was not obliged to do , seeing all Creatures are indispensably obliged to love God with all their Strength , and so to do all that is acceptable in his Sight : For then God should only have Punitive Justice , and not Premiative Justice , by proportionable Rewards , which yet certainly is as congruous to the Divine Perfections as the other . To him that hath shall it be given . Well done thou good and faithful Servant , thou hast been faithful in a few things , I will make thee Ruler over many things . There are indeed two kinds of Rewards , and there is but one word commonly used to signify both . The one is a Reward proportioned to deserving , of which it is said , To him that worketh , the Reward is not reckoned of Grace , but of Debt . Whence it is clear that there is one Reward of Debt , and another of Grace , which is more properly to be called a Prize , or a Gratification . I doubt not that the Exaltation of Adam , if he had persisted in Integrity , from an Animal to an Angelical Life , and the Confirmation of him and his Posterity against the hazard of falling , was a Prize far above the Proportion of his Merit , and so a Reward not of Debt , but of Grace ; for it was annexed to Perseverance in his Innocence , not to any high degree of his Attainments , and was lost by losing his Innocence , not by coming short of such a degree of Holiness . How impudently insolent is it then for any sinful Mortal to claim Celestial Glory , and to be out of hazard of Misery by their own Merit ? which were the ground of the most excessive boasting ; for then they might say that God had given them nothing that he could have withholden . These are all the ways I know that Men pretend to ascribe any part of Salvation to their own good Works , or Holiness , whereof the last is the worst ; and it is a wonder that such a Multitude of People , after so great Discoveries of its Falshood , should not be asham'd to own and urge it : Many of them at their Death durst not adventure on that ground , but betook themselves to the Merits of Christ alone ; even their greatest Champion Bellarmine , to whose Merits more is ascribed in the Support of that Church , than to the greatest Merits of the most mortified Monks : but they are necessitated to own it , because their Church hath defined it as an Article of Faith ; so that without Shipwrack of Infallibility , which is the Ground and Pillar of their Church , they cannot part from it . There are other Mistakes and Errors about the Terms of the Covenant of Grace , and the way of Man's Salvation , even of those that admit nothing of their Works , but who ascribe all to Faith , and acknowledg that Faith is not by the Power of Human Nature , but that it is the supernatural Gift of God. Those of the Augustan Confession , and the Arminians , hold that Christ hath purchased to all Mankind a Renovation of Nature , concreated with their Souls , whereby it becomes in their Power to repent , believe and be holy , or not , as they please and choose : And that these Graces are not given to every Individual at the time of their Conversion , but that their Election is by God's Fore-knowledg , that they will make use of that Power aright , which God hath given them , and will repent , believe and be holy at their Death : tho during their Life they may oftentimes fall from all these Graces ; yet God who foresaw these would not fall away finally , did elect them to Glory . In this they think they do not boast , because this Power was the Gift of God , but given to all alike , which therefore they call universal Grace ; thereby they think they fall neither in with Pelagians , who attribute these Powers to Human Nature , nor with Papists , that attribute their Salvation to their own good Works : Yet these Opinions are abundantly inconsistent with Revelation of the way of God's dealing with Man , and even with Reason . They are very clearly inconsistent with the Wisdom of God , who doth nothing in vain : Were it not in vain to give Grace to the greatest part of Mankind , whom God knew would never make use of it , or at least would not continue in it , but finally fall from him ? Is it not evidently more consonant to the Wisdom of God , to give Grace only to the Elect at the time of Conversion ? Could it be consistent with the Wisdom of God , that he should reconcile with , and accept into Favour those whom he knew would apostatize and desert him ? I know nothing they can pretend to extricate the Wisdom of God in such a course , but that it could not consist with God's Justice , to require of Creatures that which were impossible for them to perform , much less to condemn them to eternal Punishment for that which was impossible ; and therefore both the Wisdom and Goodness of God required that even the Damned should be inexcusable , and so all Mankind behoved to be put in a Capacity of Salvation , if not by the natural Powers of Man in Creation , at least by superadded Powers after the Fall. But there is no necessity to infer that kind of universal Grace to render all Mankind capable of Salvation , and to make the Damned inexcusable . It is sufficient , and consonant to the Word of God , that Christ's Merits should be in Value sufficient to purge away the Sins of the whole World , and that Grace should be effectual to all of them , who when it was offered to them did not reject the Offer and cleave to their Sins . These Men ought to be satisfied , that through Christ there is an universal Grace purchased , given or offered , and refused , which sufficiently satisfieth the many Expressions in Scripture , of Christ's dying for all Men , yea for every Man , and for the Sins of the World. That pretended insoluble Argument of the Arminians , That must be true which every Man is bound to believe , but every Man is bound to believe that Christ died for him , because God commands him to believe in Christ , which therefore obligeth him to believe ; therefore it is true that Christ died for every Man. This Argument hath been a great Bugbear which hath puzled many , and there are several Answers made to it ; and I think there is yet a better Answer than I have hitherto met with , that the Fallacy lies in this , that there is not a Difference made between a Command and an Invitation or Exhortation , to do that to which the Party exhorted is not obliged , but whereby a great Benefit may arise upon the Performance . Such is the Expression of Christ , Come unto me all ye that are weary and heavy laden , and I will give you Rest to your Souls ; which is only an Invitation to enter into the Covenant of Grace : For the Nature of all Covenants is , that the Engagements of either Party must be voluntary and free , yea even in the Covenant of Works , ( as hath been said before ) albeit Innocence by Obedience to all God's Commands was an indispensible Duty , yet Adam's Engagement superadded thereto was voluntary ; and therefore God will not condemn Sinners because they have not imbraced the Offer of Grace , by believing , as the Penalty of not believing , but will only exclude them from the Benefit of that Covenant , because they did not assent unto it , and will punish them for the Transgressions of his Laws : and therefore it is not true that all Men are obliged to believe ; for then the Damned , and those who have sinned against the Holy Ghost were obliged to believe , which were altogether in vain , neither being capable of Pardon : So that not believing in God through Christ for Salvation , is not the Cause efficient , but deficient of Damnation . It will further appear hereafter , how Christ the second Adam hath restored what the first Adam lost , in putting every Man in a Capacity to be saved , and that no Man should be damned but for his own fault , which is the Sentence of the Synod of Dort , against the Rigor of which the Arminians do so much inveigh . There is no necessity to recur to that Answer , that by all Men is meant not singula generum , but genera singulorum , and by the World the World of the Elect ; which are not apt to convince these Men , that the whole World should only be the World of the Elect , or that every Man should be every kind of Men , or that this Interpretation will quadrate with that place of Scripture , Wilt thou by thy Meat destroy him for whom Christ died ? And the Wicked that hear and contemn the Gospel are said to trample under foot the Son of God. When Christ saith , I came not to the World to judg the World , but to save the World ; by the World cannot be meant the World of the Elect ; for Christ's coming into the World was by conversing with all the World , Elect or Reprobate , and he came to judg all the World , both Elect and Reprobate , tho it was not his chief End in coming : Therefore the World he came to save must be so also understood of all , relating to the World he came into , which is solidly and sharply prosecuted by the eminently learned Monsieur Claud in his Posthumous Works upon the Priestly Office of Christ. It cannot be thought that the strongest Asseveration of God , As I live I delight not in the Death of a Sinner , but rather that he should repent and be saved , were only to be restrained to the Elect , or genera singulorum ; or that it is the Will of God that all Men should be saved , which is not meant properly of the Will of God , which can never be ineffectual , but of the Pleasure of God : for it is not said actively it is the Will of God to save all Men , but that it is the Will of God they should be saved ; that is , it would be pleasing to him if they were all and every one saved , by their accepting the Offer of Grace , or not rejecting it . But that way is only distinguishable from Pelagianism by a Notion not warranted by the Word of God : For if the Pelagians have not said , I am sure they might say , that by the Powers of Nature they meant nothing else , but that Power which every Man hath by his Creation and his Birth ; and might say that those Powers Adam had were by the free Gift of God , so that there were no more ground to glory in the one way than in the other . I do not doubt but many of these Men abhor Pelagianism , which makes me always hope that there may be a Reconciliation between these and other Protestants , which are commonly called Reformed . If all Mankind had a Power to believe , as much as they have a Power to reason or choose , What ground is there to distinguish the one Power from the other ? But if Men cannot believe when they will , but when the Spirit of God hath in their Conversion given them new Powers or Faculties , or at least sincerely offered them , and would put them in their Power if they will not reject them . There is a clear and manifest Difference between natural and supernatural Acts , or between Nature and Grace , that Grace must have a new Power given freely at Conversion , whereby the converted are enabled to repent , and believe : in respect of this Power Christ saith , Without me ye can do notbing , which is not spoken as to natural Powers ; and by this Power the Apostle saith , I can do all things by him that strengtheneth me ; for of bim we have both to will and to do . That way doth not only derogate from the Grace of God , but from the Happiness of Creatures ; for thereby it is impossible that any Creature can be certain of their continuance in their Integrity , or in the Favour of God , not only in this Life , but even in Heaven . For if their free Will can bring them into God's Favour when they please , or lose it when they please in this Life , ( as they do acknowledge ) what have they to secure them against the like in the next Life ? Will they be more glorious than the Devils were before they fell ? Yet their free Will carried them from that Estate . But if God do confirm the Elect Angels and Saints that they shall never fall , certainly it is not only possible , but sutable for him so to do towards those that in this Life he receives into his Favour by the Covenant of Grace . What then can induce them to deny themselves , and all others one of the most glorious Pearls of the Christian Crown , the Perseverance of Saints ? when Christ hath said , That no Man can pluck his Sheep out of his Hand ; and God hath said , That whom he loves , he loves unto the end . Or , why are we bidden to make sure our own Salvation ? Why is a Plerophory , or full assurance of Salvation held forth in Scripture , if these be unattainable in this Life ? It is a pitiful Evasion , that Men may be sure they have Grace , but not sure they will keep it ; for the Assurance relates not to Grace , but to Glory and Salvation . It is true , If the righteous Man depart from his Righteousness , it shall be remembred no more . But it is as true , that the gracious God who freely gave Righteousness , will not suffer the Righteous to depart from it , either in this Life or that which is to come . There is another way of universal Grace maintained by some of those of the Augustan Confession , and it seems to be so held in the Liturgy of the Church of England , that Grace is given to all who are baptized at the time of their Baptism . The Church of Rome excludes all from Mercy and Glory , that are not actually baptized , tho they give them a more easy Quarter , which they call Limbus Infantum , than those of riper Age ; and certainly they must place Idiots there as well as Infants : yet they are more cruel that condemn these Infants and Idiots to eternal Torment . No Protestant excludes Salvation by the want of Baptism , and none of them do include Salvation by Baptism , but only Regeneration ; nor do they hold that that Regeneration doth always , or for the most part continue , but that these Infant-Saints may fall away ; yet all that die in Infancy must be saved , for they cannot fall away . The Liturgy saith , we do not doubt that all that are baptized are truly regenerate , which I would rather interpret as a Presumption in the Judgment of Charity than as a positive Assertion in the Judgment of Verity : As if one saw a Man of Age giving Signs of his Belief baptized , said , I doubt not this Man is regenerate ; yet some of the Learned understand it otherwise , who yet are not for amissible Grace , and therefore perplex themselves , indeavouring to invent a Sacramental Grace of Regeneration , being conditional upon Faith at the time of Discretion . The Papists are more puzled to clear how the Water of Baptism regenerates ; for they think it not enough that God hath promised to regenerate all at that time , but they hold that the Water sacramentally used doth it , opere operato , by a Power given it by God. I know no reason to confirm this Opinion : it is true , Christ saith , Except a Man be born of Water and of the Spirit , he cannot enter into the Kingdom of God. This would exclude all that were not baptized from Heaven , if there the Kingdom of God signified Heaven , which none hold but Papists : And therefore many by the Kingdom of Heaven understand the Christian Church , as it must be understood in several other places ; so that the meaning will be , no Man can be a Member of the visible Church , but he that is , or is rationally supposed to be regenerated by the Spirit of God , and likewise consecrated to God by Baptism : So that it is of the same import with these words , Whosoever shall believe and be baptized , shall be saved . The joining of Water to the Spirit , can no more infer the necessity of Water , than of Fire , which is elsewhere joined to the Spirit . It is from this Opinion ( tho without Warrant ) that Baptism is called the Laver of Regeneration , because a Laver imports Washing , but Regeneration is to be attributed to the sanctifying of the Spirit ; the Baptized are consecrated by the Water of Baptism , not as antecedent to Regeneration , but more frequently consequent thereto . I see no reason to prove Baptism to be a converting Ordinance , but the quite contrary in the very Institution of it . He that believeth and is baptized , shall be saved : So that there is no warrant to baptize any but such as in the Judgment of Charity may be accounted Believers , either by actual or habitual Faith : Therefore Baptism doth not confer the Grace of believing , nor hath God shown that he will ordinarily confer that Grace at Baptism . This is much confirmed by Circumcision , which was the Seal of the Covenant , which could not be meant of the actual sealing and confirming , which was in every circumcised Person ; for it were inconsistent with the Wisdom of God to have designed a Seal for that use which were only applicable to Men , and not to Women : But it was a Seal confirming that Society in which it was used , to be the Society wherein ordinarily the Covenant of Grace was to be found ; as it was also the solemn Inauguration and Entry into the Church , so is Baptism , which is now the solemn Entry into the Christian Church , and is in place of Circumcision ; and therefore the Anabaptists have no just ground to scruple at the baptizing of Infants born to be Members of the Church , which have not only a presumptive inward Holiness , but a federal Holiness , or such a Holiness as all things consecrated to God have ; much more Children consecrated by the Members of the Church , and dedicated to God by their Parents , or in case of their Death or Incapacity , by their nearest Relations , or even by others , from the presumptive Will of their Parents . I see no Warrant for any under the pretence of being God-fathers or Godmothers , to baptize the Children of Infidels , tho they were in their Power . All these ways of general and amissible Grace do much incroach upon the Wisdom of God : Why should he give Grace to so many who he knew would not make use of it , were not that Grace in vain ? But if Grace be given always and effectually at the time of Conversion , it is both sufficient and quadrant with the Wisdom of God , who doth nothing in vain . It will breed no Difficulty , that God calleth many whom he doth not choose , because that is necessary to put them in a possibility of Salvation , and to render those inexcusable that do refuse it : But to give actual Grace to those who would throw it away , were to cast Pearls before Swines . All these ways of conceiving the Covenant of Grace , and the Divine Dispensations of Election and Reprobation , shew , that generally Christians agree , that it is an eminent part of the amiable Aspect of God , that he hath put no Rational Creature under the Necessity of Damnation ; tho most Part do overdo , holding more than what is necessary or convenient for that Effect . There can be nothing more clear , and there is nothing more inculcated in Scripture , than that the Way of Salvation is by the way of Covenant , which implies in its Nature mutual Prestations of the Parties covenanting towards each other , but doth not imply that these Prestations must be of equal Value , or of any Merit , but that the Force of the Covenant is from the Engagement of the Covenanters , by their Choice and Consent , both as to the Matter and Manner . There be Covenants where the Performances are of equivalent Value , deserving each other : but it were Arrogance enough for Adam to have thought the Covenant of Works were such ; and it were Insolence to imagine the Covenant of Grace to be such . As in the Covenant of Works there were two Branches . a Covenant between God and Adam , for himself and his Posterity , and if he had stood , there behoved to have been a Covenant between God and each of his Elect Posterity , particularly for himself : The Word makes it appear to be so in the Covenant of Grace , the Father did covenant with the Son ( foreknowing Adam's Fall ) to become the second Adam , to restore and exceed that which was known the first would lose , by assuming the Nature of the first Adam , and with it not only performing that , in which Adam failed , by not continuing in Integrity , performing the whole Will of God , and thereby putting all Mankind in a nearer Capacity to Blessedness , than Adam had done , tho he had stood ; for there is no ground to think his Posterity would have been confirmed without their own Trial , more than he ; but the second Adam put not only all Mankind out of the Necessity of Misery , but it became effectual unto all , so far as it was congruous to the Divine Perfections , which could not admit of Reconciliation with Sinners cleaving to their Sin , or of those who partaking of Divine Illumination , and of the Tastes of the Powers of the World to come , should despightfully hate the Spirit , the Worker of these . All the rest of Mankind ( as the Father foreknew them , and predestinated them to be conformed to the Son , so ) the Son undertook effectually to redeem them , and glorify them , and the Holy Ghost to call them , sanctify and preserve them . The second Adam did undertake yet much more than the First , to satisfy the Justice , and manifest the Purity of God , more than if all Mankind had perished . This Branch of the Covenant of Grace is compleat as to the Elect , that could not through Incapacity covenant for themselves ; but those that could , were to have the Offer of the Covenant of Grace made to them by their Vocation , tho not to all , in equal Fulness and Clearness . It was not sutable to the Wisdom of God , that those who rejected the first Operations of the Spirit , intimating to them that they were Sinners , deserving Exclusion from God's Favour , and yet that God was merciful to Penitents , and would make them Holy and Happy , if they did not obstinately cleave to their Sins , and reject that Motion ; but in the rest , and even in some of these Rejecters God carrieth on the Work of Sanctification and Salvation in his own Way , bringing such to the Light of the Gospel , or the Light of the Gospel to them , and opening their Eyes to see the Wonders of his Law , and to discern spiritual Things , and giving them the Inclination to accept of the Offer of the Covenant of Grace , and to enter in it for themselves , by that saving Act of Faith , which is all their Part in the Covenant of Grace . Of this we have two eminent Examples in Scripture , the one Personal , the other National , by Miracles manifested to the two great Apostles Peter and Paul. That of Peter was from Cornelius , who neither was a Jew nor a Proselyte , but was come the Length of natural Religion , to worship only the one God , to whom an Angel was sent from God , to show him how he should worship the true God aright . The other was by a Vision to the Apostle Paul , of a Man of Macedonia , beseeching him to go to that People to help them , who ( for ought doth appear ) were then Heathens . It doth not suffice to a distinct Knowledg of the Covenant of Grace , to know that by Faith we are saved : but those who have Capacity , ought to enquire what that Faith is ; whether it be the Habit of Faith , or an Act of Faith ; whether it be a special Act of Faith , and what that is ; whether it be one single Act only , or if to be renewed ; and whether it be saving by any thing in itself , and if we may perceive any Consideration why God made that Act of Faith Man's Part of the Covenant , rather than any other . As to the first Point , to have Faith , and to believe , are used as equivalent Terms , both in common Use and in the Scripture , but in a great Latitude ; for to believe doth oftentimes signify a Judgment of the Truth of any Proposition : Men do believe , that is they think likely or probable , whatever the Ground of their Opinion be ; but more strictly , Belief is taken for a Judgment , which hath for its Motive the Perfections of some Person expressing it , endued with such Perfections as may warrant an Assent , without any other Reason . That Person must be a vertuous Person , from whose Actings it appears , that he doth own the Principles of Morality , and hath no Tentation to fail in the Application of them in that Point ; so not only a Liar , but a vitious Person , or one in Necessity , or biassed by Favour or Hatred , in Prudence is not a credible Person : or if the Matter be that which is not the particular Object of that Sense , which he hath in Vigour , it is but a Matter of Opinion . Faith upon account of credibility is to be attributed to God alone absolutely , who can neither be ignorant , err , be biassed , mistaken or deceived ; and is Infinite in moral Perfection . Creatures may also be trusted in defferent Degrees , according to the Moment of the Matter : But no Man ought to trust any Creature , as to the Necessaries of his Salvation , but God alone immediately , or by Mediation of those that have his evident Credentials . This kind of Faith is a Prerequisite to the Covenant of Grace , but no Part of it . For the Devils do thus believe and tremble , they know God to be certainly true , and that all he expresseth is true , whatever improbability might arise against it . There is yet a stricter Sense of Believing , or Faith whereby one expects good from another , when it is sutable to him to give or do it , and to the other to receive it : In this Sense we do not say , one believeth another , but he believeth in him , he trusteth to him , he leans , relies and rests upon him . The Object of this Faith is Faithfulness . It doth not arise alone upon the Veracity or Truth of the Person trusted , but requires many other Perfections , that he be Benign and Gracious , that he be Powerful and Plentiful , as to that wherein he is trusted . It does not require his Promise , which would make the thing expected an Act of Justice , but the Excellency of his Nature ; so Creatures may and do trust to Creatures according to their Perfections . A Secret may be trusted to a faithful Person , tho neither Powerful nor Rich ; and if Experience hath shown him to be trusty , it will be a Confidence without all doubt , he is plentiful in Capacity to forbear to reveal a Secret , he loses nothing by keeping it . To another a Man may trust his Money without Writ or Witness , if he know him to be Vertuous , tho he were Poor , much more if he be Rich , and so under no Tentation to abuse his Trust. And it were but a Folly to require a Promise to restore , for there being no Means of Proof , he might as safely violate his Promise as his Faithfulness , and would think himself less trusted or obliged . It is Indiscretion first to relate a Matter , and then to say it is a Secret , or to require Secrecy , because he that accepts the Trust should do it freely : his Promise may oblige him to keep it close , but not his Faithfulness , unless it be first told him that there is to be revealed a Secret to him , which he may lawfully keep close , that he may forbid the discovery if he will not lie under that Obligation of trust . He that is pursued or searched after for his Life , if he be not able to defend himself , tho he have no Relation or Confident near him , he will run for shelter to the most vertuous and fit Person , that without Fault may cover him . In all these there is Trust , but without any Promise or Paction . There are some things which no Man with prudence can believe in any Creature , because no Creature can have Power to give all things that another may need . God alone is absolutely Faithful , for he is Alsufficient , he is boundlesly Benign , he cannot have any thing less by whatever he can give ; yet his Faithfulness doth not require , that he should give , or do any thing to any , but what is congruous for him to give and them to receive . It were very incongruous for him to give Grace or Glory to one , who knowing him , or tasting of his heavenly Power , did hate him with Despite . He doth much Good by his Bounty , respecting nothing in the Object , but its Capacity to receive ; much more by his Mercy and Compassion upon the Miserable ; but most of all to those that trust in him , and expect from him . This is by his Faithfulness , the others are by his Mercy and Benignity . The Weakness of Creatures hath made him not only Promise but Swear , yet it is Indiscretion to urge him upon his Oath , or even upon his Promise , where his Faithfulness were sufficient . No other can give Grace or Glory but he , and those may be trusted for , by all that did not hate him , or did cleave to their Sins , and refuse to become Holy , and there is no Foundation of Distinction of one Man from another . In this Case he needs not enquire whether he be elected and contained in the Covenant between the Persons of the Trinity . It were impossible for him to know that immediately , but only by consequence from a true and lively Faith working by Love , purifying the Heart , tho then Considence and Assurance that it was true and saving Faith , not Presumption , may be inferred from a Holy Life . Faith in this Sense is the Christian Vertue next in Excellency to Love ; and as Love makes the Pleasure and Glory of God the last End , so Faith gives the Resolution for pursuing all the Means towards that End , and towards the next subordinate End , the Tranquillity of the Mind , trusting in God for Direction in all the Means towards these Ends ; that as the natural Man trusts to , and rests on natural Means for obtaining his Ends , so the spiritual Man trusts to , and depends upon the Conduct of the Holy Ghost , by supernatural Means especially . Therefore the Apostle Paul saith , and gives warrant to all who walk Christianly to say , The Life that I now live , is by the Faith in the Son of God ; who loved me , and gave himself for me . The second Point proposed , is whether that Faith which is Man's Part in the Covenant of Grace , be the Habit of Faith , or any one or more Acts of that Habit , In which I conceive it is very clear , that a Covenant cannot be entered and continued by an Habit , but it doth necessarily require an Act of the Will ; tho it is true , that the Habit of Faith is more universally necessary to Salvation , than that Act of Faith , by which Men come into the Covenant of Grace : For Infants come into that Covenant by Regeneration , when the Habits of Grace are infused in their Souls , as they and all the Elect were undertaken for in that Branch of the Covenant of Grace , which from Eternity was among the Persons of the Blessed Trinity . Yet they could not be said to be actually in the Covenant , till they were not only made Creatures , but also new Creatures by Regeneration , and Sanctification of the Spirit . It is a needless Curiosity to enquire whether they exert any Acts of that Habit in this Life . It is said that at the Salutation of the Blessed Virgin to Elizabeth , the Child in her Womb did spring for Joy ; but whether the Springing of the Child was from his or her Joy , is not necessary to determine . I doubt not but the Soul of an Infant is capable to act its imbred Principles , if it could perceive the Objects thereof ; but it is so delighted in that tender Case to which it is wedded , that it can think of nothing else , as Experience shews of all Men when in extream Passions , their Souls can think of nothing but of the Object of these Passions : Nor do I doubt , but God may so far manifest himself to an Infant 's Soul , as to give it great Joy ; but as there is no Necessity , so there is no Probability that such Souls should enter in Covenant , tho it be most congruous to the Divine Perfections , and to the Way God hath chosen , that all that are capable should actually enter into a Covenant with God at their Conversion . When it is said , Without Faith it is impossible to please God , I do rather think that by Faith Acts are meant , rather than the Habit ; albeit the new Creature by the Habit be pleasant to God , yet not as an Act , but as a Quality : whereas to please , signifies an Act pleasing , and so it must relate to those that are capable to covenant with God , in relation to whom all Directions and Instructions in the World , are to be understood . I am not moved by this Objection , that if the Covenant of Grace be entered by an Act of Faith , Children and Idiots must either be excluded from the Covenant of Grace , or there must be a different Way of saving Children , and Men of Discretion , and a different Covenant of Grace for Children : For it is beyond question , that God's Way with Children and Idiots is different from his Way with others , and that the Rules and Directions revealed in Scripture , relate only to those of Discretion , capable of them . So the Apostle in determining Man's Part of the Covenant of Grace , opposeth the hearing of Faith unto Works , and saith likewise , How can they believe , unless they hear ? Which neither relateth to , nor is exclusive of Children from the Covenant of Grace , yet the Covenant of Grace is one for all , the Son having covenanted from Eternity for all the Elect , to bring them into the Covenant of Grace by Regeneration , exerted according to their Capacity , by actual believing of those , who are capable so to act , which also is an Evidence that the Act of Faith is not saving by any thing absolutely necessary in it self , but by the free Choice and Institution of God. The third Point proposed , is what Act of Faith that is , by which Men enter into the Covenant of Grace , and which is their Part of the Covenant . Many hold it to be a Perswasion of the covenanting Person , that Christ died for him , whereby it must be an Act of the Understanding : but I see not how that can hold , for covenanting must be by an Act of the Will , promising or otherwise performing the Covenanter's Part , which is oftentimes in the one Party no more than an Acceptance ; as in a Trust or Commission , the one Party gives the Trust or Commission , which doth make no Covenant , but an Offer ; but when the other Party accepts , then the Contract is compleat , and the Accepter is thereby bound to follow the Trust and Commission , and make an Account , and the Giver is obliged to refund the Expences . Albeit Contracts be by mutual Consent , and that Consent signifies to have the same Thought , yet ? Agreement in one Mind makes no more a Covenant , than when two are of one Opinion in Contemplation ; but a Covenant is ever somewhat practicable , and therefore tho Acts of Understanding precede , the Covenant it self is by Acts of the Will. The Description of saving Faith by Perswasion , is but by a Consequent , which ought to be endeavoured by all , yet is not attained by all ; for many are in the Covenant of Grace , that come not the Length of Perswasion that Christ died effectually for them , and that thereby they are reconciled to God , and shall be saved ; for tho they were perswaded that Christ died for all and every Man , that would import nothing to saving Faith ; for it were much more evident that the Effect of Christ's Death for all Men were not the same , seeing so many trample under Foot the Blood of the Covenant , and so few are saved . Therefore no Man hath just Ground to be perswaded that Christ died effectually for him , or with Intention to make him holy and happy , or any further than to put him in a Condition to be holy and happy , if he himself did not hinder it . Therefore tho believing in Christ were not only proposed to all , but imposed on all as a Duty , yet it is only a Duty in the Order God hath imposed it ; to wit , that all Men should consider their sinful natural Estate , and that the just Reward of Sin would be eternal Death without Repentance , which none could escape who cleaved to any kind of Sin , and hated to be reformed ; and that therefore they should be willing and endeavour to be reformed , and use the Means appointed by God for that End , and should throw themselves upon God's Mercy through Christ's Merit , if thereby they found that the delighting in Sin , ( in those Kinds especially which did most easily beset them ) did cease , and that the Love to , and Delight in God , did in some measure take Place : But to think to reach the highest Step of the Scale per Saltum , were altogether without warrant , unless it were extraordinary , as in Paul's Conversion . Paul to the Romans gives the true Warrants of that Perswasion ; As many as are led by the Spirit are the Sons of God. The Spirit it self beareth Witness with our Spirit , that we are the Children of God ; and if children , then Heirs , Heirs of God , and Joint-Heirs with Christ. Hence it is evident , how little Moment is in that Arminian Quibble so much magnified by them , that Christ must have died for all Men , because all Men are bound to believe he died for them . We must therefore yet enquire the particular Convenanting Act of Faith , which being so necessary , is many Ways expressed and set forth in Scripture , that it may be reached by several Capacities ; it is called a Looking to Christ for Salvation , Look unto me all ye Ends of the Earth , and be saved . A turning to God ; Turn ye , turn ye , for why will you die O House of Israel ? A coming to Christ ; Come unto me all ye that are weary and heavy ladened , and I will give you rest to your Souls . And to the Refractory it is said ; Ye will not come to me that ye may have Life . A drawing near to God ; Draw near unto God , and he will draw near unto you . An answering of God's Call ; Thou saidst , Seek ye my Face ; my Heart answered , Thy Face Lord will I seek , hide not thy Face from me . A receiving of Christ ; He came to his own , but his own received him not , but to all that did receive him he gave Power to become the Sons of God. So then the saving Act of Faith must imply all these , not that he who entereth in the Covenant , must have expresly all these Acts , but that the Act he must have , must imply and import them all , and be virtually as much as they all . The Spirit of God in this Branch of the Covenant of Grace , does not proceed in one way with all the Elect : As the Wind moveth whither it listeth , and no Man knoweth whence it cometh , or whither it goeth , so is the Spirit of God. Some are chased in by the Thundrings and Terrors of the Law , running as a pursued Man to a Rock , a Fortress , a Tower , or a Strength , or as in the hazard of Shipwrack running into an Harbour . As those , who by Peter's Sermon convincing the Jews that they had denied the Holy One , and the Just , and had killed the Prince of Life : Let all the House of Israel know assuredly , that God hath made that same Jesus whom ye have crucified , both Lord and Christ. Now when they heard this they were pricked in their Hearts , and said unto Peter , and the rest of the Apostles , Men and Brethren , what shall we do ? And God opened their Ears and their Hearts to receive Instruction . But God gaineth others by the sweet and still Voice of the Gospel , alluring their Hearts to trust in his Mercy and Faithfulness , as being so gracious , that he delights not in the Death of a Sinner , but rather that they should repent and live ; that he will not disappoint those who becomingly trust in him . He sometimes begins with the Light of Nature to lead in the revealed Light of the Gospel , as Paul dealt with the Athenians , and saith to Timothy , God hath not given us the Spirit of Fear , but of Power , and of Love , and of a sound Mind . With some the Spirit proceeds by degrees , giving a Spirit of Bondage to fear before the Spirit of Adoption , as Paul saith , We have not received the Spirit of Bondage again to fear , but we received the Spirit of Adoption , whereby we cry Abba Father . These are the ordinary ways of the Spirit , in which the saving Act of Faith is always in the order of Nature anterior to God's part of this particular Covenant of Grace , whereby he regenerates Believers , begetting in their Souls the Habits of Grace and Holiness , which is a new Creation , which these and they that receive them are called new Creatures : and ordinarily both parts of the Covenant go together , Believing and Regeneration , yet some are sanctified from the Womb , who come afterwards actually to believe . The ordinary Procedure of the Spirit held forth , in the Scripture , hath some Operations of the Spirit anterior to the entering into the Covenant of Grace , which are called Preparatory Works . And first , the Spirit convinceth every Man that cometh to have the use of Reason , that he is a Sinner , by comparing his Life with the Light and Law of Nature written in his Heart , that he hath broken that Law , that thereby he deserveth Punishment , tho his Transgression were never so secret ; which neeessarily imports that there is an invisible Judg that can inflict it , and who certainly knoweth it , and will not pardon it while it is approved ; and the same Light of Nature shews that there is hope of Pardon to those that do not approve their Transgressions , and are grieved for them . I doubt not but all this is wrought upon the most barbarous and ignorant Savage ; for tho by Prepossession and Custom , many of the Laws of Nature are never adverted , yet ever so much ariseth in the Mind as maketh the Natural Conscience perceive the Transgression of them , and a Difference between those who continue and delight in the Transgressions of them , and those who grieve for them upon account of Punishment , tho they have no distinct Perceptions of that invisible Power , from which they fear Punishment , or tho their mistaken Interest , and the Opinion of their Neighbours seduce them to believe , that that fear of Punishment of secret Transgressions is but from a groundless Fancy , such as they have in the Darkness and not in the Light. That which perswadeth me of this general Operation of the Spirit of God is , that otherwise tho greater part of the World were in inevitable necessity of eternal Misery , and could never accuse themselves even when awakened in Hell , and made clearly to know that through their own fault they were in that Misery , which they might escaped if they had followed these Motions by their Natural Conscience to repent . I have before cleared my Mind , that the blessed and benign Conception of God doth import so much , that he condemneth none to eternal Torment , but for that Sin which they might have escaped as to the Punishment of it . Tho there be no necessity that the Spirit should further follow those who hate to be reformed ; yet to magnify the Justice and Benignity of God , the Spirit proceeds frequently further , even with Rejecters , clearing up in them the Light of Nature , bringing them to know the Word of God , in which not only the Light of Nature is revived , but much revealed that hath no Foundation in the Light of Nature ; whence there arises a Perswasion of the Truth of that Word , and all revealed in it . He gives also frequently the Perception of the hazard and horror of Sin , the forbearing of the outward Acts of some Sins , and the inward Inclination to some others ; a natural Pleasure in some Vertues , and thence oft-times follows an unwarrantable Perswasion of having obtained Grace and Right to Glory : If these , or some of them were not , the Reprobate would become without all hope of Mercy , and as malicious as the Devils ; yet these are given not for their own sakes , but for the common good of Mankind , and the special good of the Elect , but by none of these is the Covenant of Grace entered . The Act of Faith by which Men enter into the Covenant of Grace , is not in their own Power , nor can they exert it at any time they please , even when they hear or meditate upon the Word of God , or when they hear , read and meditate upon the most convincing and perswading Preaching , or when they do most earnestly pray to be pardoned and accepted . All these are but the Ordinances of God , with which he doth ordinarily confer Regeneration , and which are therefore Mens Duty to use them ; and it were to tempt God to desire or expect Convorsion in another way : Neither are these meer Formalities or Solemnities , but have their proper Effects , especially in loosning the Soul from its Addictedness to Sin ; for it is said expresly , By Grace ye are saved through Faith , and not of your selves , it is the Gift of God. There must therefore be a present inward Vocation , Motion or Excitation of the Spirit , offering to the Soul to turn it from cleaving to Sin unto God , and to give Pardon , Reconciliation , Holiness and Happiness , but not conferring these until the Soul be willing to accept them . There will be little difficulty to embrace that Offer , as to the Pardon of Sin , nor to have the general Notion of Happiness , tho if the particular way of Happiness were explicated to be the Delight in God and Spiritual Things , and not in Carnal Delights . The prepossessed Soul by sensible Pleasures might readily loath that as light Food , yet the greatest Difficulty would be in being willing to be made holy , that is , consecrated and devoted to the Love of , and to the Delight in God above all things , with an Opposition to all known Sin. This therefore must be the Gift of God , freely given at the time of that Motion of the Spirit , to such only as are elected , whether they be such as are not positively resolved to cleave to Sin , or reject such Motions , or such whom God even against that Reluctancy will overcome , and maketh willing to embrace and accept the Offer and Motion of the Spirit . This is that inward Call which is one of the Links of the Golden Chain of Salvation ; for whom he predestinated , them he also called , justified and glorified , and which therefore is called effectual Calling , to which there is never made effectual Resistance , it being ever stronger than any Resistance , yet not so that the Soul could not possibly resist , but that God had made the Call so strong , that though it was willingly imbraced , not necessarily , but freely , yet always effectually . Albeit God might give such an Inclination to accept Holiness , as he gives to desire Happiness , yet there is no ground to think that he doth so ; for such Acts which are absolutely necessary deserve not so much as Praise , being but as the Instincts of Brutes . It is a great Mistake to think that God's inward Call cannot be effectual , unless it gave as strong an Inclination as is the desire of Happiness : For he knows certainly the Effect of every Condition by Nature or Grace ; and by his Wisdom he does no more than what is requisite for his Purposes . They highly derogate from the Glory of God , that imagine his Call to the Elect is only sufficient , but inefficacious , and that its Efficacy must be by the Creature . I do conceive that the entring into the Covenant of Grace may be in the way of Adoration thus . My God , I do believe that thou delightest not in the Death of Sinners , but rather that they should repent and live in thy Favour eternally , who feel Sin to be a Burden , and do not cleave to any known Sin , but betake themselves to thee to be delivered from it , and to become thy Servants , trusting in thee for all things necessary for Holiness and Happiness . I am sensible of the Bondage of my Sin , and that I am not able to free my self from that Bondage ; yet I believe thou hast offered to enable me , and do humbly accept thy Offer purchased through Christ the Mediator , and do resign my self to be directed by thy holy Spirit in the way of Holiness to Happiness . Here are all the Essentials of a Covenant , God's Offer manifested to the Conscience , believed and accepted , wherewith the Believer , as by the Offer he was called , so the Call is made effectual by Justification , Reconciliation , Pardon , Conversion , Regeneration , Adoption , and by giving the Habits of Holiness never to be eradicated . This Act of Faith is by the Apostle Paul to the Romans called the embracing the Atonement , and to the Hebrews , the embracing the Promises ; by the Apostle John , the coming to Christ to be saved . All the Terms of God's Offer , and his enabling the Sinner to accept , are at once and together ; and tho there be many Expressions thereof in Scripture , they are not all different , nor is there necessity of an express Thought of them in entering the Covenant of Grace ; neither is this exclusive of what other way God may take to glorify those who cannot expresly thus believe : for it is not necessary for us to know it , seeing the Scripture is all directed to Hearers and Believers , and doth not specially reveal God's other ways of Salvation , tho what was said of Children in Scripture is all to their Advantage , yet nothing is specially express'd of the manner or measure of it . I know not any Conception possible which could so much exalt the Justice , the Mercy , and the Faithfulness of God , leaving nothing to the Creature to attribute any part of its Happiness to it self , which could be consistent with a Covenant between God and the saved Soul , which is confirmed by the whole stream of Scripture . In this Act all the former Expressions in Scripture of Conversion and Regeneration are implied . Yet this Objection ariseth , that this Conception makes the saving Act of Faith to consist without the Habit of Faith , and makes the Habit of Faith to be on God's part of the Covenant of Grace : This will easily be cleared , by considering , that God works in and by Creatures , by giving and preserving in them Inclinations , which are the Principles of their Actings . No considerate Man dare say , that God cannot give an operative Inclination for one single Act , as well as for one Species of Acts , without which it were impossible to explicate his Dominion ; and therefore he may well give the effectual Inclination to imbrace the Offer of Conversion , without giving the Habit for exerting all the Acts of Faith , which is no less a Christian Vertue or Grace than Love , or any other ; and there is nothing can more clearly difference the saving Act of Faith from being an Act of Holiness , or a Work of the Law ; yea , if any require the Accuracy of the Schools , they will find there is a Disposition differenced from an Habit. This Objection doth also occur , that Acceptance of an Offer is no Act of believing , for which there is no ground . For the Acceptance must imply the sense of a Motion to repent or return , or to admit of Conversion , which is an Act of the Understanding , and is such an Act of Faith as is the believing the Scripture to be the Word of God ; but the Acceptance implies also a Trust or relying upon God , that he will make good his Offer to the Person trusting . This Difficulty did also offer it self to me , that this way of Salvation and of the Covenant of Grace , makes too much to depend upon the Creature . If all that do not reject the Offer of Conversion and Holiness be elected , Election is not so free as the Scripture holdeth it forth , and one Creature makes it self to differ from another ; whereas the Scripture saith , Who hath made thee to differ ? There is a necessity either to refuse or to choose ; and if there can be a middle Condition between refusing and choosing , there is no Warrant to make such Difference between refusing and not refusing . I thank God that hath fully cleared me in all these : for as to God's Freedom in Election it is not incroached upon by his acting like himself , he was under no Obligation or Necessity to have elected or recovered any of the Race of fallen Adam ; but to manifest the exceeding abundance of the Riches of his Grace , he did freely elect all that with Congruity to his Nature were eligible , rejecting none but those that would refuse his Offer , and not all those , but prevailing by the superabundance of his Grace against the Resistance of some of those , especially upon his Kindness to their Fathers . How often doth he shew Mercy to rebellious Israel , remembring Abraham , Isaac and Jacob his Servants , tho by many Generations distant from them ? How much more the nearer Seed of his eminently faithful Servants , and yet freely : for these Fathers could not merit Happiness for themselves , much less for their Children ; and the saying , Who hath made thee to differ ? cannot be opposed to a Difference in a greater degree of Evil : For certainly he that sinneth against the Holy Ghost , makes himself so to differ from another obstinate Sinner ; so that it can only be meant of doing any good and holy Deed in order to Salvation . That there is a middle State between accepting and rejecting any Offer , is without question : First , Negatively , by not noticing or considering it , which requires no positive Act. 2. By a positive Act , resolving to take it into Consideration presently , or at a convenient time ; when there shall be most opportunity without Diversion to ponder it . 3. By inventing , collecting and comparing the Reasons and Motives on both parts , which in the most weighty Cases may require long Time , and much Deliberation . 4. By Irresolution , vacillating and doubting what is to be preferred . And lastly , by suspending the Resolution , or Choice , when yet there appears Reasons of Preference ; and therefore God saith to the Church of Thiatira of Jezebel , That he gave her space to repent of her Fornications , and she repented not . There is nothing more clear and frequently inculcated in Scripture , than the attributing of the Misery and perishing of the Wicked to their refusing the Offer of Grace , or equivalent Expressions . And , ( 1. ) There can nothing signify more Aversion to a motioned Offer , than not so much as to hear it ; for those who see no probability of imbracing , may yet hear Communing and Reasons : So it is said , This evil People which refuseth to hear my Words , tho I have caused to cleave unto me the whole House of Israel , and the whole House of Judah , saith the Lord , that they might be unto me for a People , and for a Praise , and for a Glory ; but they would not hear . They are turned back to the Iniquity of their Fore-fathers , who refused to hear my Words : They refused to hearken , and pulled away their Shoulder , and stopped their Ear that they should not hear . Yea , they made their Hearts as an Adamant Stone , lest they should hear the Law ; therefore as I cried and they would not hear , so they cried and I will not hear , saith the Lord of Hosts . If they escaped not who refused him who spake on Earth , much more shall we not escape , if we turn away from him that speaketh from Heaven . And as they rejected to hear the Word of God , so they rejected the Counsel of God , and they rejected his Statutes and Covenants that he made with their Fathers . Behold I will bring Evil upon this People , even the fruit of their Thoughts , because they have not hearkened unto my Words , nor to my Law , but rejected it . They have refused my Judgments and my Statutes ; Therefore thus saith the Lord God , Behold I , even I am against thee , and will execute Judgment in the midst of thee . And the Lord said unto Moses , How long refuse ye to keep my Commandments , and my Laws ? As they refused to hear , so they refused to know , through Deceit they refused to know me , saith the Lord. They refused to obey , neither were they mindful of thy Wonders that thou didst among them , but hardened their Necks . They do also refuse to come to God to be saved ; Ye will not come , saith Christ , to me , that ye may be saved : Which is more than a meer Negative , for it is not a willing to come , but a willing not to come . They hold fast Deceit , they refuse to return ; no Man repented him of his Wickedness , saying , What have I done ? Every one turneth into his Course as the Horse rusheth into the Battel . Ye stiff-necked and uncircumcised in Heart and Ears , ye do always resist the Holy Ghost ; as Jannes and Jambres withstood Moses , so do these also resist the Truth . Wherefore bath the Lord done this unto this great City ? then they shall answer , because they have forsaken the Covenants of the Lord their God ; they and our Fathers dealt proudly , hardned their Necks , and hearkened not to thy Commandments . They hardned their Necks , they did worse than their Fathers . This is a Nation that obeyeth not the Voice of the Lord their God , nor receiveth Correction . Behold I will bring upon this City , and upon all her Towns all the Evil that I have pronounced against it , because they have hardned their Necks that they might not hear my Words . Exhort one another while it is called to day , lest any of you be hardened through the Deceitfulness of Sin. To day if you will hear his Voice barden not your Hearts . By these it is sufficiently evident that God's hardening Mens Hearts , is but by permission : Yea God saith of Israel , That they would have none of me . But there is no place more apposite and clear than that of the Psalmist ; unto the wicked God saith , What hast thou to do to declare my Statutes , or that thou shouldst take my Covenant in thy Mouth , seeing thou hatest Instruction , and castest my Word behind thee ? They hated to be reformed . The Soul of the wicked cleaveth to his abominable Things ; and it is said of Jehoram that he cleaved to the Sins of Jeroboam the Son of Nebat . And Job saith of himself , If my Blot hath cleaved to my Hands , then let me sow and let another reap . And it is said of Ephraim , He is joined to Idols , let him alone . By which , and by all the former places , and many more , the not being brought into the Covenant is attributed to the positive Acts of Sinners against the Offer of Grace , and Means of it , whether by neglecting so great a Salvation , by refusing , or rejecting the Offer of it , but chiefly by contemning and despising of it : therefore it is said , Behold you Despisers , and wonder and perish ! Christ explaining the Parable of the Sower , and why it is so much ineffectual , shows the Cause to be , That their Eyes have they closed , lest at any time they should see with their Eyes , and hear with their Ears , and should understand with their Hearts , and should be converted , and I should heal them . Where they are active in closing their Eyes , but not in converting themselves , but therein they are passive that they should be converted , and Christ active , that I should heal them . God Almighty convincing Job's Mistakes by a lively Voice , vindicateth not only his Power , but his Bounty and Justice , saying , He striketh them as wicked Men in the open sight of others , because they turned back from him , and would not consider any of his Ways . The fourth Point proposed was , Whether the saving Act of Faith be only one individual Act , or if it require a Course or Continuation of the same , or the like Acts , or a Reiteration thereof ? as to which I am perswaded it must be one single Act , receiving , imbracing , accepting , or assenting to the Spirit 's inward Call to be willing to be converted from the Bondage of Sin , and from the Power of Satan , unto the Life and Liberty of the Children of God , which are the express Terms of the Commission to the Ministers of the Gospel , who can only give an outward Call , and there may be also an inward Call by the Conscience , both which may be resisted and refused ; and in relation to these Calls , many are called but few are chosen . If the saving Act of Faith required a long Continuance or Reiteration , the Covenant of Grace could never be compleat till all these were performed : So that it behoved either to be but a conditional Covenant , which cannot consist with the Omniscience of God , the very nature of a Condition requiring Uncertainty , or otherways no Man could be in the Covenant of Grace till his last Breath . It is true , through the Ignorance or Doubtfulness of Believers , they frequently renew their Desire and Trust to be converted , thinking that they are but then to enter into the Covenant of Grace : But if they knew they were in it , it were not only a Folly , but a Fault , to desire that to be which already is . When the Soul saith , Draw me and I will run after thee , Convert me and I shall be converted , it doth import that it is not able to convert it self , but that God is able ; nor doth it imply that as yet it is willing to be converted , which is indeed the converting Act , ( unless by Conversion Regeneration be meant . ) Common Experience teacheth that Men may be sensible of the Hardness of their Heart , and their unwillingness to part from their beloved Sins , and yet do know that God can make them willing in the Day of his Power . Conversion and Regeneration , when accurately considered , are distinct , for Conversion is wrought by that Inclination given of God to accept the Offer of Grace , for thereby the Soul is no more addicted to Sin ; but Regeneration is the Infusion of the Habits of Grace , the Pardon of Sin , Justification or holding of the Believer as Just , and thereby reconciling with him , and adopting him as a Son , which are God's Part of the Covenant of Grace , and are always done together ; and the future Blessings of the Covenant , for increasing Grace , giving Perseverance , exciting Repentance , and renewing Pardon , Direction , Protection and Glory , are not Parts but Effects of the Covenant of Grace proceeding from God's Bounty and Faithfulness , and from his Engagement in the Covenant of Grace to give these things ; which Promise is a Part of the New Covenant . There is a great deal of Debate and Noise between divers Churches , and those of the same Church , in what Justification doth consist . And it is clear from comparing Paul and James , that there is a Justification before Men , and a Justification before God : The former is but the Manifestation of Justification , the latter is the being of it , and this only is in God's Part of the Covenant of Grace ; so that the Question is in what Justification before God consists . Some make it anterior to the Covenant of Grace with the Believer , and so no Part of it , but rather of that Covenant between the Persons of the Trinity , accounting the Elect as just Persons . Others hold Justification never to be till all Sin be purged , and so not before Death . Neither of these do agree with the golden Chain of Salvation , the Order of which is not without great Moment , wherein Foreknowledg is first , Predestination second , Vocation third , Justification fourth , and Glorification last . So that Justification is after Vocation , and before Glorification ; and so it is one of the two Links in Time , Foreknowledg and Predestination being before Time , and Glorification being after every particular Believer's Time , when they are entred into Eternity . Yet even those who hold Justification to be in Time , and a Part of the Covenant of Grace , differ in their Conceptions of the Nature of it . Some hold it to differ nothing from the Forgiveness of Sin , to which I cannot agree ; for then there behoved to be an Act of Justification whenever there is forgiveness of Sin , which is often to be repeated , and is a chief Article in the Lord's Prayer , which bearing Give us this Day our daily Bread , and forgive us our Sins , must at least import a Prayer for these every Day . By entring into the Covenant of Grace , future Sins are not forgiven before they be committed , which would be an Indulgence to Sin. The Church of Rome maketh Justification to be nothing else but Sanctification , which doth not consist with that golden Chain , where Sanctification is put as the End or Effect of Predestination : For whom he foreknew , them he did predestinate to be conform to the Image of his Son. That Conformity is Sanctity or Holiness , not only in conformity to the Holiness of God , which would not reach many Duties of Man's Holiness , but conformity to his Son God-Man , which comprehends them all . Others make Justification a judicial Act , whether before Time , after Time , or in Time ; supposing God to charge a Man as a Criminal with the Guilt of his Sin , and that Christ for the Sinner , or he for himself pleaded Christ's Satisfaction , and thereupon God doth absolve : But I conceive there is no such pleading by Man at the Entrance of the Covenant of Grace , tho virtually that Absolution be implied , but only his assenting to be converted , and to be made holy and happy . Therefore I conceive Justification to be God's holding and reputing the Believer to be as if he were intirely Just , notwithstanding the Remainders of Sin , seeing he is become an Adversary to Sin , and so may say with Paul , Not I , but Sin that dwelleth in me . In which Sense only it can be said , That God seeth no Iniquity in Jacob , nor Sin in Israel ; and that he that is born of God cannot Sin : Seeing the indelible Habits of Grace do ever continue in him , which is called the Seed of God. Tho forgiveness of Sins past at Regeneration purge him , and make him innocent , yet thereby alone he cannot be accounted Just , because the sinful Inclinations remain , yet may he be reputed as Just , seeing it is expresly said , Happy is the Man to whom the Lord imputeth not Iniquity , and whose Sin is covered . It is an ordinary Expression that the Righteousness of Christ is imputed to Believers , and that their Justification consisteth in that Imputation , because Christ is said to be our Righteousness , which is not a proper or accurate Expression , but improper and metonymick , whereby the Cause is put for the Effect , as Christ is also our Wisdom and our Peace , because he is the Cause of both . And likewise Faith is said to be imputed for Righteousness , which gave the Rise to that Error , that Faith as a good Work is accepted in place of intire Righteousness , and of all the good Works required for the fulfilling the Law. Whereas the Apostle in the Fourth of the Romans saith , Abraham believed , and it was counted to him for Righteousness : and Faith is counted for Righteousness to him that believeth on him that justifieth the Ungodly , but is not imputed to him as Righteousness ; for the Original Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth not to impute but to reckon , account , esteem or repute : And therefore Christ's Righteousness can no more properly be imputed as our Righteousness , than his Wisdom or his Peace can be our Wisdom or Peace , of which he is the Cause not the Effect ; for if his fulfilling of the Law were our fulfilling of it , we needed not also fulfil the same , and the Antinomians would have too much to say that Believers are not obliged to fulfil the Law , which Christ fulfilled in their Place , and that all their good Works are only free Gratifications . Christ's Rightousness is no otherwise imputed to Believers than as a necessary Accomplishment of the second Adam coming in the Place of the first Adam , who if he had continued Righteous , would have made effectual the Covenant of Works which was lost by his Failure . The fifth Point proposed will now easily be cleared , That the saving Act of Faith is not ordained to be Man's part of the Covenant of Grace , upon Consideration of its own Worth and Value , but as it relateth to , and relieth on the Mercy and Faithfulness of God , and the Merits and Satisfaction of Christ. It useth to be called the Eye of Faith looking to these , the Hand of Faith laying hold upon them , or the Instrument of the Soul , whereby it obtains Salvation . There are sharp Disputes under which of these Considerations it justifies ; but I like it much better to be conceived only as the Manner which God hath freely chosen , whereby to communicate Grace and Glory to the Elect. I like it not to be called properly an Instrument , which is an inferiour Cause , having some Influence with the principal Agent ; whereas God and Christ are the only Cause of Grace and Glory : Neither yet to be properly a Condition , upon which God is to give Grace and Glory , seeing a Condition must be uncertain to him who makes it a Condition . The being an Eye or Hand are certainly Metaphorical ; without doubt Causa , Conditio & Modus are different . There is least to be attributed to the saving Act of Faith , as it is only the Manner how God is pleased to save , which is not a necessary Manner ; for God might have exerted all his Dispensations with Creatures without giving them the Honour to enter into Covenant with him , and therefore he freely chose the way of a Covenant , and so the manner of it ; and to magnify his free Grace , and to exclude all glorying of Man in himself , he hath chosen the manner of the Covenant of Grace , wherein there could not be less of Man in a Covenant . If God had proceeded only by Mercy to save Men , there could have been no place for a Covenant , and Man had not been so much dealt with as a Rational Creature proceeding by Reason , Deliberation and Choice , as by a Covenant . Hence way is made to the last Point proposed , What may be thought the Reason why God chose an Act of Faith , rather than any other Act of Man , to be Man's part in the Covenant of Grace ? wherein there needs no other Reason , but the free Arbitrary Choice of God ; yet tho the matter had been indifferent , his Wisdom appeareth much in this Choice , and his Goodness also , that he would honour Man to contract with him , and to take his Consent to that , and yet to give him no Cause , and even no Pretext to glory in himself . If any Person did obtain great things from another freely , which he knew he expected from him , and were sutable to the one to give , and the other to get ; Could he without the highest Ingratitude and Impudence , attribute the Gift to his own Hope , and not wholly to the Goodness and Faithfulness of the Giver ? The Faithfulness of God is the chief Perfection exerted in the Covenant of Grace . The Object of Mercy is Misery , the Object of Faithfulness is a rational Hope or Trust , which is far larger than Mercy , and is extended to innocent Creatures , who were never miserable . This way of the Explication of the Covenant of Grace , gives an easy Outgate to that bitter Contest in the Protestant Church of France , and elsewhere , whether only the active , or also the passive Obedience of Christ were imputed by the Covenant of Grace . As the Controversy was stated , the Arguments on either side were hardly solvable ; for it was stated thus , Whether Christ in his Sufferings stood in the place of Man ; or , if he did also stand in his place in his Acts of Holiness ? The former was granted by both , the latter affirmed by the one , and denied by the other . The main Reason for the Affirmative was , That suffering could do no more than satisfy the Guilt of Sin , and so could only bring Man to be free of Misery and Torment , in which case Adam was before the Fall , but could not raise Man from that Animal State , being so much common with Brutes , to an Angelical State in Heaven , and yet that is frequently attributed to Christ. Therefore it behoved to be the Merit of Christ , not by his Sufferings , but by his Holiness ; as Adam would have merited Heaven for himself and his Posterity , by his good Works , as of Debt , not of Grace ; For to him that worketh the Reward is not reckoned of Grace , but of Debt : so that Christ paid the Debt of the Elect , and so advanceth them unto Glory . And on the other part , the chief Reason was , that Christ by his Human Nature being a Creature , was under an indispensable Obligation to the Creator , to love him with all his Soul , with all his Heart , and with all his Strength , beyond which there could be nothing , by which he did deserve all that Glory that no other was capable of ; and therefore they could not conceive a Supererrogation in Christ's active Obedience , meriting the Heavenly Glory , which Merit was not only sufficient for the Elect , but for the whole Race of Mankind : altho it was free for the Son to become Man , his becoming Man was a part of his Humiliation and Suffering ; and which is yet more pressing , if in that way the active Obedience and Holiness of Christ were imputed to the Elect , they were thereby intirely holy , and their own Holiness were but Works of Supererrogation , at least were not Works due by Justice , but Works of Gratitude , and the failing in them could never require Repentance , which would agree to the Principles of none but of the Antinomians . Nor did it magnify the free Grace of God , if he gave nothing to the Elect in advancing them to Glory , but that which in Recompence , at least in Premiative Justice he was obliged to give : There being small ground in a Creditor to glory that he had exacted all he could have required , tho not from his Debtor , but from an interposed Person . I have already cleared my Thoughts , that tho Christ's Satisfaction may by Resemblance be called the Payment of a Debt , yet properly it is not : Nor doth God crave Satisfaction as a Creditor , or is Sin expiated by God's taking Pleasure in the Misery of his Creature , to compense the Displeasure he had in their Sin , seeing he declareth the contrary with so solemn an Asseveration , As I live , saith the Lord , I delight not in the Death of a Sinner . But the Satisfaction he requireth in Conformity to his Holiness , is the Vindication of his Purity , and of his infinite Aversion from Sin , as by his Justice he proportions the Suffering requisite for the Vindication , to the Sins deserving . Therefore upon the foresight of Adam's Fall , and thereby not only the loss of the Exaltation of himself and Posterity to Celestial Glory , but falling into a sinful State which no Creature could expiate , the Son did freely interpose to restore Mankind to what they had lost by Adam , and to vindicate the Purity of God by Sufferings of as much Value , as if all Mankind had been in eternal Misery ; and by Christ's performing what Adam was obliged to perform , by a full Implement of the whole Will and Law of God , and for that end assuming the Nature of Man. I have also cleared my Mind , that tho Adam had stood , he could not have merited that Exaltation which he and his Posterity were to have had by the first Covenant ; for he might have continued innocent and sinless , without great Advances in Holiness : Can it then with any Reason be thought , that his so continuing did in any way of Justice and Merit purchase Glory for himself ? and the Capacity of the like to all his Posterity , if they continued sinless during the time of their Trial ? But tho innocent Adam was capable of Merit by improving the Holiness God gave him ; yet so great a Reward as God promised him upon his Persistance , was not a Reward of meer Debt , but of Grace ; so that only the Covenant of Grace is of meer Grace without any thing of Merit in the Elect. Therefore as Faith in the Covenant of Grace is only the Manner freely chosen of God ; so Persistance in Obedience was the Manner freely chosen of God in the Covenant of Works . So then , the clearest way of taking up the Covenant of Grace is , that Christ by his Humiliation and Suffering did so fully vindicate the Purity of God , and his Justice , that thereupon God might have forgiven the Sins of the whole World , and of every individual Man ; and he did exclude none from Mercy , but malicious and obstinate Sinners , that rejected the Motions of Conversion , and the Offers of Grace , but did even include some of these ; and that he advanced the Elect to Celestial Glory , upon Christ's entire fulfilling of his Law , being also as the Manner freely chosen for the Covenant of Grace , as Adam's Performance was for the Covenant of Works : and so not only Christ's Passive Obedience is imputed to Believers , but his Active Obedience as the Terms of the Covenant ; and so the exceeding superabundant Grace of the Goodness of God is manifested , not only in accepting the Expiation of Sin by a Mediator , but in giving to the Elect Glory freely , as a Reward by Grace and not of Debt , whereby the Difficulties on both Hands in the forementioned Controversy do evanish . If Christ's Sufferings had been properly a Payment of the Debt of Sin , it could have had no effect in relation to the Reprobate , nor could they have been restored to a possibility of Salvation , nor could God complain of the Hardness of their Hearts : For if Christ had suffered as to pay the Debt of Sin , he could not have paid the Debt of those that were to perish , or else God had exacted that Debt of them which Christ had paid ; nor should Christ have suffered more than what were sufficient to pay the Debt of the Elect only : whereas all agree that his Sufferings were sufficient for the Sins of the whole World ; but being conceived as the Vindication of God's Aversion from Sin , he not only saved the Elect , but stopt the Mouths of the Reprobate and Damned , and made them inexcusable ; so that their own Conscience will condemn them , and be their perpetual Tormentor , that they have thrown themselves into Hell when they might have escaped , if it had not been their own deserving fault . This way doth far more illustrate to my Soul the infinitely amiable Representation of God both in his Grace and his Justice , than any other way that I can apprehend , in which I am exceedingly confirmed by that excellent Parallel of the first and second Adam , held so clearly forth to the Romans by the blessed Apostle of the Gentiles , saying , Death reigned from Adam to Moses , even in them that had not sinned after the similitude of Adam's Transgression , who is the Figure ( or Type ) of him that was to come , that is , of Christ. Where the similitude of Adam's Transgression distinguishing it from others is , that by it the whole Benefit of the Covenant was lost , not only to himself , but to all his Posterity : For if through the Offence of one Man many be dead , much more the Grace of God , and the Gift by Grace , which is by one Man Jesus Christ , bath abounded unto many . If then Adam was a Type of Christ , certainly it was not in that he sinned , and lost his Posterity , but in this that as if he had continued obedient to God , he had brought himself and his Posterity to Glory ; and as his bringing them to Glory were not by Merit , but by fulfilling the Terms of the Covenant of Works , so Christ's bringing the Elect to Glory , is by fulfilling the whole Will of God , as his part of the Terms of the Covenant of Grace . The same Apostle to the Corintbians makes the Type and Parallel yet more clear : For since by Man came Death , by Man came also the Resurrection of the dead : And so it is written , the first Man Adam was made a living Soul , the last Man Adam was made a quickning Spirit . But seeing the second Adam not only performed the Terms of Salvation by Obedience , but hath expiated Sin by his Suffering ; therefore it is said , For this cause he is the Mediator of the New Testament , that by the means of Death for the Redemption of the Transgressions that were under the first Covenant , they which are called might receive the Promise of Eternal Inheritance . Here the Transgressions that were under the first Covenant , must be meant of the accumulated Sins in the Fall , which were redeemed , repaired and restored by Christ the second Adam's fulfilling all Righteousness , and purging the Sins of the Elect. And again it is said , Not as the Offence , so also is the free Gift . Not as it was by one that sinned , so was the Gift ; for the Judgment was by one to Condemnation , but the free Gift is of many Offences to Justification : where the Gift to Adam is said to be to Condemnation , not by the Intent , but by the Event , through his failing ; whereas the second Adam could not fail in performing his Undertaking . By this Explication of the Covenant of Grace , I find my Mind cleared and eased of these perplexing Difficulties about God's Decrees and Dispensations in the Salvation and Reprobation of his Rational Creatures , and about the Terms and Tenor both of the Covenant of Works , and of the Covenant of Grace . The most learned and most accurate in all Churches and all Ways have been perplexed , in thinking how God would decree to reject , damn and eternally torment a great part of his Rational Creatures for that which was never in their Power to perform , much more without any cause on the Creatures part , but only by his meer Soveraignty , or that they were never in a possibility to have escaped eternal Misery : Or , that Christ the second Adam had not so far exceeded the first Adam , that as the first Adam might have preserved all his Posterity in a Capacity to be saved , if he had not fallen ; so the second Adam should not at least have put all Manking in a Capacity to be saved , and escape eternal Misery by the Covenant of Grace . And yet on the other hand , the Scripture is so plain and positive , that it is not in Man's Power to believe by a saving Faith , to be holy , or how it could consist with the Veracity and Sincerity of God to exhort and expostulate with Men to repent , believe and be holy , tho it were neither in the Power of the Elect or Reprobate to perform the same . Whereupon some found no Outgate , but by recurring to that Freedom that once was in Adam , and that a Creditor might press his Debitor to pay his Debt , tho the Debitor were not able to pay it : Would ever a rational Creditor exhort his Debitor to pay when he knew he were altogether insolent ? Hence it is that Pelagians , Semi-Pelagians , Lutherans , Arminians and Papists , have all run to a Freedom in Man's Will to perform the saving Acts , and many of them have held that Freedom essential to , and inseparable from the Will : And others have held that Freedom as a Purchase of Christ , giving that Capacity to all Mankind by their Birth , or to many of them by their Baptism . The Pelagians and Semi-Pelagians thought the Powers of Nature were sufficient without any Purchase of Christ as to that . The Lutherans and Arminians attribute it to a general Purchase of Christ to all Mankind , that they were in a Capacity to believe , to be holy , and to be saved by their Birth , or their Baptism ; and the Papists hold the same by Baptism administred in that Church , and do condemn all others not so baptized . What can be more useful , satisfying and quieting Mens Consciences in this matter , or more illustrating the Wisdom and Justice of God , than to extricate these Difficulties , and to show the true way of reconciling these apparent Inconsistencies by the wonderful Wisdom of God ? Showing that by the Covenant of Grace , all Men were to be in a Capacity to be saved , and none under the absolute necessity of inevitable Misery but through their own deserving fault , whereby the Damned shall eternally accuse themselves as the only Authors of their own Damnation ; and the Glorified shall attribute it wholly to God that they are saved ; and that it may be well consistent with the Veracity and Sincerity of God to exhort and expostulate with any , whether Elect or Reprobate , to repent , believe and to be holy . All which to me is convincingly cleared , in that God sincerely offers to all that come to Discretion , by their natural Conscience , by his Word , or by the Motions of his Spirit , to give them the Grace of Repentance , Faith and Holiness , if they do not reject the Offer : And so he doth by all Expressions possible expostulate with them , why they will not hear and accept , but will reject that Offer , and so die and perish , which is seldom or never ascribed to any other Sin , but Misbelief , hardning the Heart , or rejecting the Counsel of God. All which may well consist without any Power in the Person to whom the Offer is made to perform these Duties by themsélves , either by the Powers of Nature , or any universal Grace given in their Birth or Baptism . This will evidently appear , and the Consistency will be clear by several Examples . First ; If a King should make a Proclamation of Pardon to all his Rebellious Subjects , if they did not reject it , might he not sincerely and warrantably expostulate with them if they did reject it ? might he not exhort them to accept it ? And yet nothing more evident than that they could not pardon themselves , or escape Condemnation , being guilty of Death , without that general Pardon . Secondly ; If a Person had in Despair drunk down Poison , a Physician comes and hath in his Hand an Antidote which he offers , and which the Patient , continuing in Despair , refuses to accept ; May not this Physician , tho he knew the Patient were inflexible , exhort him to accept the Antidote , wherein he performeth a vertuous Act congruous to his Nature ? If this Patient continue obstinate , were he not a Self-murderer ? Could he excuse himself from being the Author of his own Death ? If he should desire the Physician to put the Antidote in his own Hand , and in his Choice , that he might drink it , or throw it upon the ground , were it Prudence or Kindness in the Physician so to do ? Yet nothing is more evident than that this Patient could not cure himself , and yet is inexcusable that he was not cured : For tho it was not in his Power to cure himself , yet it was in his Power not to hinder his Cure. These Examples do abundantly show not only the Consistency , but the Wisdom of Divine Dispensations towards Mankind . All Men are poisoned with Sin ; yet God convinces all that have the use of Reason , that they are Sinners , and yet he is merciful to Penitents , which is the first step to the Covenant of Grace , wherein God will make farther Progress , unless the first Motions be rejected , which is much clearer as to those to whom the way of God's Dispensations is revealed and inculcated , and the Offer of Regeneration , Repentance and Faith sincerely made . Can any of these pretend that they have not Power to repent , or believe , seeing the All-sufficient Power of God is offered , if it be not rejected ? and tho God foreknows that the Offer will be rejected , yet it is congruous to his gracious and benign Nature to exhort the Acceptance of it , and to expostulate for the wilful Rejection thereof ; as he saith , Turn ye , turn ye , why will ye die , O House of Israel ! As it were not becoming the Physician to put the Antidote in the obstinate Patient's Hand , knowing that he would pour it out and lose it : So it is not congruous to the Divine Wisdom to give universal Grace , knowing that most that were to receive it would throw it away . There is indeed this difference between the Offer God the Physician of Souls makes , and the Offer of the Antidote by a Physician of the Body , that the Power of God is insuperable , and can overcome the strongest Aversion , and the most wilful Rejection of Sinners : And therefore even some of these are in the Election of Grace , but that it is not congruous to his glorious Nature to exercise his Power upon all . This is evident , because he applieth it to none who sin against the Holy Ghost , who having tasted of the Powers of the World to come , do Despight unto the Spirit of God : Nor do any of his Divine Perfections incline him to overcome the Resistance of all other obstinate Sinners ; and therefore God may justly say , Behold ye Rejecters , and wonder , and perish ! This way doth well quadrate with , and is much confirmed by the signal Sentence of the most universally applauded of all the Fathers , and the greatest Antipelagian Augustine , saying , Deut neminem deserit nisi à quo prius deseritur , God forsaketh none but those that first forsake him . This must import more than forgetting , neglecting , or not obeying God : It must imply an Application to God , and Consideration whether to cleave to Sin , or endeavour to return to him , with Consideration of a possibility of it , and an Offer of Mercy upon Repentance , and after all a rejecting of the Offer , and resolving not to repent , but to cleave to Sin , either absolutely , or for a time , as most do who leave Repentance to old Age , or Death-bed , that in the mean time they may enjoy their beloved Sins . I shall conclude , with craving humble Pardon for what through the Weakness of my Capacity I have thought or said unsutably to the Infinite Perfections of my most glorious God ; and with this Acknowledgment and Exaltation of the Bounty , Mercy , and Faithfulness of God towards Mankind , in the most profound Veneration , adore Him , saying , Holy , Holy , Holy Lord God Almighty ! Heaven and Earth are full of the Glory , and of thy Grace , which thou freely and effectually givest to all Men capable of the Offer of Grace , who do not reject that Offer by sinning against the Holy Ghost , or cleaving obstinately to their other known and predominant Sins , from which they refuse to be reclaimed ; yet thou savest some of these by thy superabundant and insuperable Grace , pulling them as Firebrands out of the Fire . And all by the Merits and Mediation of thy only Son , our Saviour , the Lord Jesus Christ. To the Father , Son and Eternal Spirit , consubstantial in Personal Trinity , and individual Unity , be Glory eternally World without end . Amen . FINIS . ADVERTISEMENTS . NEwly printed , The Holy Bible , containing the Old Testament and the New : with Annotations and Parallel Scriptures . To which is annexed the Harmony of the Gospels : As also the Reduction of the Jewish Weights , Coins and Measures , to our English Standards . And a Table of the Promises in Scripture . By Samuel Clark , Minister of the Gospel . Printed in Folio of a very fair Letter , and excellent Paper ; the like never besore in one Volume . The four Last Things , viz. Death , Judgment , Heaven , Hell , Practically consider'd and applied in several Discourses . By William Bates , D. D. Both printed for B. Aylmer . Notes, typically marginal, from the original text Notes for div A61251-e1320 Zanchius . More . 
A63913	----	A phisico-theological discourse upon the Divine Being, or first cause of all things, providence of God, general and particular, separate existence of the human soul, certainty of reveal'd religion, fallacy of modern inspiration, and danger of enthusiasm to which is added An appendix concerning the corruption of humane nature, the force of habits, and the necessity of supernatural aid to the acquest of eternal happiness : with epistolary conferences between the deceased Dr. Anthony Horneck and the author, relating to these subjects : in several letters from a gentleman to his doubting friend. Turner, John, b. 1649 or 50. 1698 Approx. 579 KB of XML-encoded text transcribed from 118 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A63913 Wing T3313 ESTC R5343 11962845 ocm 11962845 51616 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63913) Transcribed from: (Early English Books Online ; image set 51616) Images scanned from microfilm: (Early English books, 1641-1700 ; 519:51) A phisico-theological discourse upon the Divine Being, or first cause of all things, providence of God, general and particular, separate existence of the human soul, certainty of reveal'd religion, fallacy of modern inspiration, and danger of enthusiasm to which is added An appendix concerning the corruption of humane nature, the force of habits, and the necessity of supernatural aid to the acquest of eternal happiness : with epistolary conferences between the deceased Dr. Anthony Horneck and the author, relating to these subjects : in several letters from a gentleman to his doubting friend. Turner, John, b. 1649 or 50. Horneck, Anthony, 1641-1697. [8], 224 p. Printed by F.C. for Timothy Childe ..., London : 1698. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. 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Soul. 2005-03 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 Emma (Leeson) Huber Sampled and proofread 2005-08 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Phisico-Theological DISCOURSE UPON THE Divine Being , or first Cause of all Things . Providence of God , General and Particular . Separate Existence of the Humane Soul. Certainty of Reveal'd Religion . Fallacy of Modern Inspiration . And Danger of Enthusiasm . To which is added An APPENDIX Concerning the Corruption of Humane Nature , the Force of Habits , and the Necessity of Supernatural Aid to the Acquest of Eternal Happiness . WITH EPISTOLARY CONFERENCES between the Deceased Dr. Anthony Horneck and the Author , relating to these Subjects . In several LETTERS from a Gentleman to his Doubting Friend . London : Printed by F. C. for TIMOTHY CHILDE at the White Hart at the West End of St. Paul's Church-yard . 1698. To the Reader of the following LETTERS . THat which principally engag'd the Author in a Discourse of this Nature , is taken notice of in the first of the ensuing Letters ; and to excuse its Publication is beyond his Intention , unless by intimating that neither Secular Advantage nor the vain hopes to become Popular , by such an Enterprise , had any share in it : If the World will not give him credit for the first , they must allow the last , since his desire to be conceal'd will plead the same in his behalf ; but indeed he stands so much indebted to other Men for the confirmation of his own Opinions , that he freely owns himself in justice to be entituled to no more than the least valuable part thereof . There may seem , 't is true , the less occasion for printing any thing of this kind , since there have been already so many excellent and learned Treatises deliver'd to the World : but whoever considers the Genius of the times , the Profanity and Libertinism of the present Age , together with the prevaling Contagion of our Modern Deisus , that lately revived shelter for Atheistic Principles , will be more easily perswaded that all that can be said for the proof of these important Truths is not to be judged needless , and that there has not been so much said , or the Subjects so fully handled , as to exclude the use of any thing hereafter to be added . The methods of Mens writing must be acknowledg'd to be exceeding different , and 't is no more than necessary they shou'd be so , there being so great a difference in the tempers and dispositions of their Readers , who reject at one time the same Truth they embrace at another , when more suitably adopted to the mode of their Understandings . But beyond all others , the Pulpit Discourse , how prudently or sincerely soever manag'd , labours with disadvantage , in that by many People 't is lookt on but as a useless Cant , and the very name Priestcraft has made so great a noise in the World , that 't is sufficient a Discourse be hist at by the unthinking Multitude , or the conceited Debauchee , if the same hapned to be deliver'd in the manner of a formal Sermon . There has been of late abundance of pains taken to stagger Men in their Faith , to shake the very foundation of all true Piety , and to render Religion no more than a meer Scare-crow , set up by a sort of Men , viz. the Clergy , that they may frighten us into a slavish Vassalage , or condescens●on to their own sinister Designs . Some late Pamphlets of the Socinians have had a visible tendency this way , but much more the Writings of those insolent and barefac'd Oppugners of Christianity , whose Designs ( at least many of them ) we have reason to believe no other than ●sten●tation of their Authors Parts : and in judging thus , we are as charitable as they themselves can expect we shou'd : for tho' the Emissaries of the Powers of Darkness must have made use of such like Tools , for the undermining true Religion , and expelling all undissembled Piety out of the World , yet 't is possible the Intentions of these high Pretenders to Reason were not altogether so villainous , whatever Consequences may attend their Writings . Whoever informs himself in their Characters , will think the Cause of Religion to be the l●ss concern'd ; neither will their Arguments , however weighty at the first view , be ever able to perswade the Man who is bottom'd upon sound Principles : they may tickle the Sense of the Libertine , buoy him up in his practice of Impiety or Irreligion , and sooth his tormented Conscience with this deceitful Remedy when he comes to dye : that seeing there is no farther time alottted for his continuance here , and that he can sin no longer , if he express his sorrow for what is past , he is out of danger from any thing to come * , for God is merciful , he makes no Man to damn him ; and tho' the Offence be committed against an infinite Being , yet the Creature who commits it being but finite , Repentance is all that can be required by way of Attonement , for infinite Justice cannot be extended on a finite Creature infinitely , with out a contradiction to infinite Mercy : besides , if this wont do , God Almighty being Omnipotent , cannot be resisted , and irresistible Power is always safe , since he need punish no Man for his own Security , and 't is beneath him to let us suffer by way of Revenge . I shall not think my self oblig'd to take any particular Survey of the Writings of these Men , nor to examine the Stories of their Authors Lives ; some of which are so well known to the World , that they cannot injure any considerate Man , with their hetorodox Opinions . I need not instance in Mr. H — s ( one of their Epistolary Correspondents ) a Man however admir'd and celebrated for his Writings , yet died in a despondency , and had his Religion to choose even at the hour of his death . As for the right honourable my Lord — I think they had much better have left him out of their Oracles , since however fondly he had former●y embraced both Them and their Opinions , it made a great part of his Contrition before he finisht his Life , that he had ever countenanc'd such extravagant Thoughts , or shew'd himself a Favourite to such wretched Associates . Whoever considers the manner of Mr B — t 's Life , and the circumstances attending his Death , may pitty him as an unhappy Gentleman , but will find it a hard matter to perswade himself that he was more than a meer Sceptick , or in good earnest in any thing but his fatal Passion . His Father Sir Henry's Discourse de Anima , where he begins , Spiritus in nobis non manet in Identitate : sed recens ingeritur per renovationem continuam , sicut Flamma , sed velociore transitu , quia Res est spiritualior . Nos quotidie facti sumus ex iis quae transeunt in Nos : Morimur & renascimur quotidie , neque lidem hodie & heri sumus : Et Personam quam transeuntem non sentimus , tandem pertransisse agnoscimus , &c. This , I say , which was thought a noble Present , for the most ingenious Strephon , so far as it has a relation to the Material or Sensitive Soul in Man and Brutes , or in general to the Animal Life , is for the most part true , and what Philosophers have in general agreed to : but as intended to characterise the Rational Soul of Man , it is by no means to be allowed . Whether the Master of its Composition retain'd the same Sentiments at his Death , concerning the Reasoning Principle within him , I have not inform'd my self : but it is easie enough to conceive the Thought more readily indulged , that the looser Scheme of Religion might serve turn ; and that the Sensitive Appetite might not admit of any Restraint , by the fears of a Post Mortem aliquid . How the Learned S — m came in among this Gang , is somewhat strange : That he was acquainted with them , we are given to understand by a Letter of Mr. B — t s , in which was enclosed an Epitome of Deism : I must confess I have been inform'd that excellent Physician was tainted with these Principles , but yet I could never understand but that he dy'd far from an irreconcileable Enemy , to Christianity , and firmly perswaded of a future Retribution . I shall not mention such of them as are now living , although they seem to pride themselves in having been the Parents of those Monstrous Births , which they have boldly set their Names to , and deliver'd to the giddy World for the Standards of Truth and Reason : it may please Almighty God to enlighten their Understandings , and to bring about so happy a Reformation , that they may be satisfy'd in the certainty of those Divine Truths , which will shine still with the greater Lustre , the more powerfully they are assaulted , and flourish under the Scandal and Contempt of their malicious Adversaries . I must confess I had a great desire to see the Arguments of these Men , and when I had procur'd them , I look'd them over without any such anticipated Prejudice as could sway me to a Partiality Pro or Contra : I rather premise this , as believing it no easie matter for any Man , who would be thought to have a Respect or Veneration , either for God or true Religion , to peruse such Treatises without so great an Abhorrence and Detestation of the Authors , as will hinder him from giving either a due attention to what they write , or to consider throughly the proper weight of their Expressions . Now upon a mature and deliberate consideration of what I find they have deliver'd , I have ventur'd to pass this Censure , that the Authors have plainly discover'd themselves to be Men very far short of sound or right Reasoning , of very little Piety , and Men of no certain or steddy Principles . And this Sentence I have adventur'd to pass upon them , on these Accounts ; that whereas in one place I find them highly pleading for a Natural Religion , ridiculing Revelation , and mustering up all the Arguments that themselves and their Friends the Libertines can furnish out , in another they change their Aspect , and submissively condescend that the Scriptures should have some little Authority : they speak modestly of the two Testaments , calling them Sacred Records , and ingeniously confess , that since Humane Reason is like a Pitcher with two Ears , which may be taken on either side : in our Travels to the other World , we should choose the Common Road as the safest ; for tho' Deism may serve to manure our Consciences , yet certainly if sowed with Christianity , it will produce the most plentiful Crop. There is nothing , says the same Person ( in another place where he had been just before using Arguments to the discredit of our Immortality ) more unaccountable and contradictory , than to suppose a hum drum Deity , chewing his own Nature , a Droaning God sit hugging of himself , and hoarding up his Providence from his Creatures : This is an Atheism no less irrational , than to deny the very Essence of a Divine Being . It is the same also to believe the Soul to be Mortal , as to believe an Immortality without Rewards and Punishments . Thus it is very common with this sort of Men , to dogmatize even in the most important Points of Religion ; strenuously affirming for Truth what their Reason dictates , and presently after , when they have said all they can , they are forced to grant that what they have said , is only such twilight Conjecture as Humane Reason ( of which we yet so vainly boast ) can furnish them withal , 't is now an Aliquid Divinum which does all things , and our Capacities being unable to discern the same , make us fasten either upon the Elementary Qualities of Hippocrates or Galen , or the Cartesian Rule of Geometrical Proportions : The Conclusion of all is this , that since we are not qualify'd to understand the real Essence or intime Nature of things , we can know nothing certainly ; all our Philosophy , excepting Scepticism , is little more than Dotage . These are their own words , which I think may give us a very justifiable occasion to look upon these Men , very improper Standards for our Reason or Religion to be directed by , and as unfit Oracles for us to consult . As for their Divinity , if a parcel of fine words will satisfie , we may think very devoutly of them : but indeed , I cannot for my own part perswade my self , when I consider the tendency of their common Discourse , and their Converse in the World , but that their Religion may be fairly resolv'd into 〈◊〉 De●s●● , or the single Belief of a first Cause ; and that our Immortality was tack't to it , that the Bait might be swallowed with the less suspition , and the extravagant Absurdity of their Novel Opinions , less strictly examin'd or inquir'd into . For when we find Men devoted to the study of ●●religion , to frame and invent Arguments to disturb and perplex our Faith , we have surely but little Reason to think well of their Persons , or to regard their Speeches . And that this has been the design of those I am speaking of , even the whole bent of their Minds , in manifest enough , in the manner of their paraphrasing the Mosaick History , in their endeavours to establish the Sufficiency of Natural Religion , to future Happiness , and opposing the same to the Revelation of Christ Jesus : in their collecting . Arguments out of Ethnic Authors , for the Mortality of the Soul and the Eternity of the World , in their in●●●●●ting a Possibility for a free and reasoning Principle , to be compatible to Matter ; and all this with the same Assurance as if they had receiv'd Intelligence from the Court of Heaven . I am inform'd one of their late Treatises , which contains the Heads of their Opinions , will be e're long taken to pieces , and judiciously examined : however difficult the Task may appear , I see nothing in them to discourage any ingenious Man in the Undertaking : for if we deprive them of their Varnish , and set them in a clear Light , we shall find but little in them more than empty Sound and insignificant Harangue : They have been either feignedly or really ignorant of Antiquity , which is clear from their gross mis-representation of some Passages , and their falsifying downright in others : They have rack't their Brains for their beloved Cause of Natural Religion , but have not offer'd ( which they ought first of all to have done ) one Syllable to disprove the Founder of the Christian Religion , or the Apostles the Dispensers of his Gospel . Indeed , the best of their Demonstration is either very Sophistical , or so very foolish , that a School-boy wou'd expect better Arguing than some of theirs : Th●● we are told it is impossible to embrace or to believe any thing which comes not within the compass of our certain Knowledge , and if a Man can't believe , 't is a sign the Evidence was not strong enough to make him . This indeed is so serviceable an Argument to the Profane and Debauched , that as nothing cou'd have been better contriv'd for the advantage of such , so is there no Reply more frequently made by them : This serves them at all times under whatever Circumstances . When Men have as it were blinded their Intellects , poluted their Minds , vitiated and perverted their Cognoscent Faculties : when their Understanding is transform'd into a bruitish Appetite , and their Reason throughly tinctur'd with some long contracted and habitual Vice , the only Remedy they have then left to palliate their Misery , is to cry out They cannot help it , to do better is out of the compass of their Knowledge : and therefore they can't believe that they ought ; and if they can't believe , 't is a sign , you know , that the Evidence was not sufficient to convince them . But waving at this time any farther Reflection upon the Men of this Perswasion , it is convenient I promise somewhat that may justifie the freedom I have taken with the Writings of other Men , which I did not out of Expectation of being entituled to the honour of their Labours , but to spare my self the pains of putting into any other form those Arguments which were ready at hand , and which I found so very nearly corresponding with my own Thoughts . Neither can it be , as I conceive , the least Injury to an Author , that by the transferring of his Arguments a Proselyte is made , though in another manner than was intended by him . The greater part of those I am in this Nature oblig'd to , are such whose Names will be found sufficient to recommend them to the World. They are such who have had too much Honesty as well as Honour to impose , and too much Sense to be imposed on . In a word , They are Men whose Learning and Reputation secure them from being lightly esteem'd , even by their Adversaries , who have been unable to withstand the force of their Arguments , and shun their Acquaintance upon no other Account than the Fears of a Conviction . A Physico-Theological DISCOURSE , &c. LETTER I. Concerning GOD. To his Friend Mr. — My very much respected Friend ; THERE will be less need of an Apology for my troubling you with the following Lines , when you consider that in some of our late Conferences , you have occasionally dropt one Expression or other , which has tended to evince not only your distrust of the Soul's Immortality , but also of the Existence of the Divine Being . I must confess I am less startled , to find a Man of your Capacity turn Sceptic , in an Age where Satyr supplys the place of solid Argument , Ridicule passes for Demonstration , and to be Wise is only to suspend the Judgment : But indeed the preceding Truths ( if such they can be proved ) are of so general and vast Importance , that we may very well admire that any Person should think himself unconcern'd in their Indagation , or to find ( amongst reasonable Men ) one so profanely Impious , as to say , with the Psalmist's Fool , There is no God : unless he could give better Reasons for his saying so , than the most profound Adepti in Atheism have as yet produc'd . I was never too forward in Disputes of this Nature , for truly 't is but seldom that I have observ'd the most prevalent or cogent Arguments to take place ; which I ascribe for the most part to prejudicial Prepossessions , to an over-fond Opinion of our own Abilities , to an entire dependance upon the Powers of our own Souls , and a Contempt of Divine Assistance . But at your Desire that I would enter upon this Subject , the last time we met , I have taken this Opportunity , wherein I shall endeavour to prove to you the necessity of rectifying your mistaken Judgment : and that the securing an after Happiness , or ( in your own Phrase ) the saving of your Soul , is a Task which will sufficiently recompence you , for all the trouble you may meet with in the Undertaking . I shall only mention the Conditions requisite to each of us , which I conceive to be more peculiarly the divesting our selves of Prejudice , so far as it is possible , and not to suffer the Bias of Education , by any means to interfere : by this we shall make way for that steddy and uniform Light of Impartial Reason to take place , which however misapply'd , mistaken or miscall●d , is undoubtedly the same simple undivided Essence , and ( setting aside Revelation , which we are not to mention here ) the only Rule bestow'd upon us , for the regulating of our Actions . I know not whether I might not properly begin with some short Account of the Nature of the Humane Mind , and the Extent of its Powers , viz. those of Thinking , Apprehending , Reflecting , Judging , &c. by which we should both gain this one considerable Point , That Reason , how excellently advantagious soever it be to us , yet in its greatest Latitude , as it is applicable to the Mind of Man , surrounded with Corporeal Organs , is not a full commensurate Rule of Truth , at least not so adequate , as that we should exclude every Truth from being such on the account of its surmounting our Apprehension ; but to descend into this Enquiry will take up too much time , you may if you please concede this Postulate , if not , you will find your self however obliged to confess , that you do assent unto the verity of some things , which you are so far from conceiving or apprehending fully , that you have scarce any knowledge at all of them . To begin then , Amongst the several sorts of Atheists , who have deny'd the necessity of admitting one first independent Being , or Cause of all Things , which we call GOD , and have endeavour'd to solve the Phaenomena of the Universe , without recourse to Him ; they may all ( if I mistake not ) be reduced to those , who have first of all not scrupled to affirm an Eternity of Successions in the Generation of Mankind , as well à parte ante as à parte post , or in the same ( as much incomprehensible ) sence that the Universal Systeme with its constituent parts , Bodies animate and inanimate , has been from all Eternity as we find it now , and shall for ever so continue . Or , Secondly , To those who perceiving the Absurdities of such a multiply'd Eternity , have thought fit to acknowledge a Beginning of all Things ; but rather than ascribe this mighty Work of Creation to a Divine Energy , will have every portion of the Mundane Matter , under whatever form , shape or texture , nay even the Body of Man himself however curiously contriv'd , to be the result of nothing more , than an unguided shuffling of sensless Atoms , after numberless occursions and conflicts with each other , at length happening into that beautiful Order and Harmony of the World. There are others who ascribe our Origine to the Effect either of an Astral or Solar Influence upon Matter duly modify'd : but these are such gross Figments , that I shall take no notice of their repugnancy , or spend time in setting upon their Confutation . Which of these Hypotheses may best please you I know not , nor indeed when I consider , can I perswade my self , that you heartily espouse either ; since I impute your Incredulity rather to an unbecoming Negligence or careless Supinity , than to any reasonable Objection you can make against the Mosaic History of the Creation . I shall endeavour as briefly as I know how , to display some of those gross Absurdities and palpable Contradictions , which attend this Notion , that Mankind has thus eternally subsisted in infinite Generations already past ; which being proved a downright falshood , you will perceive that they had their rise from one primitive Couple : from hence I will proceed in such other Methods , as may be most likely to lay open the Falsity of all other Opinions , unless that which grounds the World's Genesis , upon the Power of Almighty God. The Thoughts of a very great Philosopher , as well as a Divine , upon this Argument run parallel with my own , and therefore I shall take the liberty to deliver them in his words . Infinite Generations of Men ( you say ) are already past and gone . But whatsoever is now past was once actually present . So that each of these infinite Generations was once in its turn actually present ; therefore all except one Generation were once future , and not in Being , which destroys the very Supposition : for either that one Generation must it s●lf have been infinite , which is nonsense , or it was the finite beginning of infinite Generations between it self and us , which is infinitely terminated at both ends . Again , Infinite past Generations of Men have been once actually present , therefore there may be some one Man of them given , that was at infinite distance from us now ; therefore that Man's Son likewise ( suppose forty years younger than his Father ) was either at infinite distance from us , or at finite : if that Son too was at infinite distance from us , then one Infinite is longer by forty years than another , which is absurd , if at finite , then forty years added to finite makes it infinite , which is absurd as the other . The number of Men that are already dead and gone is infinite , as you say , but the number of the several parts of the Bodies of those Men , must necessarily be much greater than the number of the Men themselves ; and at this rate we shall have one infinite number twice , ten times , and thousands of times as great as another : which is a notorious Contradiction . And thus we see that 't is impossible in it self , that any successive Duration should be actually and positively infinite , or have infinite Successions already gone and past . But farther , That the present or a like frame of the World hath not subsisted from everlasting : We will readily concede that a Thing may be truly Eternal , tho' its duration be terminated at one end : for so we affirm human Souls to be immortal , tho' there was a time when they were nothing : and therefore their infinite duration will always be bounded at one extreme by that first beginning of Existence : So that for ought appears as yet , you may say the Revolutions of the Earth , and other Planets about the Sun , tho' they be limited at one end by the present Revolution , may nevertheless have been infinite and eternal , without any beginning ; but then we must consider , that this duration of human Souls is only potentially infinite , for their Eternity consists only in an endless capacity of Continuance without ever ceasing to be , in a boundless Futurity that can never be exhausted ; or all of it be past and present : but their duration can never be positively or actually Eternal , because it is most manifest that no Moment can ever be assigned , wherein it shall be true that such a Soul hath then actually sustained an infinite duration : for that supposed infinite duration will by the very Supposition be limited at two Extremes , tho' never so remote asunder , and consequently must needs be finite . Wherefore the true Nature and Notion of a Soul's eternity is this , That the future Moments of its Duration can never be all past and present , but still there will be a futurity and potentiality of More for ever and ever . So that we evidently perceive from this Instance of a Soul , that whatever successive duration shall be bounded at one end , and be all past and present , must come infinitely short of Infinity ; which necessarily evinceth that this or a like World can never have been Eternal , or that there cannot have been infinite past Revolutions of a Planet about a Sun : for this supposed Infinity is terminated at one Extreme , by the present Revolution , and all the other Revolutions are confessedly past , so that the whole Duration is bounded at one end , and all past and present , and therefore cannot have been infinite . This will also shew us the vast difference betwixt the false successive Eternity backwards , and the real one to come : for consider the present Revolution of the Earth , as the Bound and Confine of them both , God Almighty , if he so pleaseth , may continue this Motion to perpetuity , in infinite Revolutions to come , because Futurity is inexhaustible , and can never be all spent , and run out by past and present Moments : but then if we look backwards from this present Revolution , we do apprehend the impossibility of infinite Revolutions on that side , because all are already past , and so were once actually present ; and consequently are finite by the Argument before . For surely we cannot conceive a pretariteness ( if I may so speak ) still backwards in infinitum , that never was present , as we can an endless Futurity that never will be present : so that tho' one is potentially infinite , yet nevertheless the other is positively finite . And tho' this reasoning doth necessarily conclude against the past infinite duration of all successive Motion and mutable Beings , yet doth it not affect the Eternal Existence of the Adorable Divinity , in whose invariable Nature there is no past nor future , who is Omnipresent not only as to space , but as to duration : and with respect to such Omnipresence it is certain and manifest , that Succession and Motion are more Impossibilities , and repugnant in the very terms . Thus doth the Atheists Hypothesis , touching the Eternity of the World , absolutely destroy and confute it self . For let us suppose some infinite Revolution of the Earth about the Sun , to be already gone and expired , I take it to be self-evident , that if none of those past Revolutions have been infinite Ages ago , all the Revolutions put together cannot make up the Duration of infinite Ages ; it follows therefore from this Supposition , that there may be some One assignable Revolution among them , that is at an infinite distance from the present ; but it is self-evident likewise , that no one past Revolution can be infinitely distant from the present ; for then an infinite or unbounded duration , may be bounded at two Extremes , by two annual Revolutions , which is absurd , and a Contradiction . And again , upon the same Supposition of an Eternal past Duration of the World , and of infinite annual Revolutions of the Earth about the Sun ; I would ask concerning the Monthly Revolutions of the Moon about the Earth , or the Diurnal ones of the Earth upon its Axis , both which by the very Hypothesis are coaeval with the former , Whether these also have been finite or infinite ? Not finite to be sure , because th●n a finite number would be greater then an infinite , as 12 or 365 are greater than a Unite . Nor infinite neither , for then two or three Infinites would exceed one another , as a year exceeds a Month , or both exceed a Day : So that both ways the Supposition is repugnant and impossible . These Difficulties , as I have already intimated , cannot be reasonably apply'd to the Eternal Duration of the Supreme Power ; for tho' we cannot comprehend Eternity and Infinity , yet we understand what They are not , and something we are sure must have existed from Eternity , because all things could not emerge from nothing : So that if this Prae-existent Eternity is not compatible with a successive Duration , as we clearly and distinctly perceive that it is not , then something ( tho' infinitely above our finite Comprehensions ) must have had an Identical , invariable continuance from all Eternity : which Being is what we call God ; for as his Nature is perfect and immutable , without the least shadow of Change , so his Eternal Duration is permanent and invisible , not measurable by Time and Motion , nor to be computed by number of successive Moments . But this Opinion of Infinite Generations , is repugnant likewise to Matter of Fact. 'T is a Truth beyond opposition , That the Universal Species of Mankind has had a gradual Increase notwithstanding what War and Famine , Pestilence , Floods , Conflagrations , and other Causes , may at certain Periods of Time , have interrupted and retarded it . This is manifest from the History of the Jewish Nation , from the Account of the Roman Census , and from the Registers of our own Country , where the proportion of Births to Burials , is found upon observation to be yearly as fifty to forty : Now if Mankind do increase ( though never so slowly , but one Couple suppose in an Age ) 't is enough to evince the falshood of infinite Generations already expir'd : for tho' the Atheist should contend that there were Ten thousand million Couple of Mankind now in being ( that we may allow him multitude enough ) 't is but going back so many Ages , and we descend to one single Original Pair : and 't is all one in respect of Eternal Duration yet behind , whether we begin the World so many millions of Ages ago , or date it from the late Aera of about Six thousand years : which recent Beginning is , I think , sufficiently establisht , from the known Original of Empires and Kingdoms , and from the late Invention of Arts and Sciences : whereas , if infinite Ages of Mankind had already preceded , there could nothing have been left to be invented or improved by the successful Industry and Curiosity of our own . The Circulation of the Blood , and the Weight and Spring of the Air ( which is as it were the Vital Pulse , and the great Circulation of Nature , and of more importance in all Physiology than any one Invention since the beginning of Science ) had never lain hidden so many Myriads of Generations , and been reserv'd for a late happy discovery by two great Luminaries of this Island . I hope , from what has been said , you may gain ( if not undoubted satisfaction ) at least some certain knowledge , that this Notion of Infinite past Generations , or the World's Eternity , is so far from bearing the Test of a Reasonable Inquisition , that the very Supposition is void of Sence , and a palpable Contradiction . The Atomical Hypothesis of a fortuitous Jumble , without any Intelligent Being to direct the Portions of the Mundane Matter , into their several Forms , is a Fancy no less extravagant ; a Whimsy so unaccountable , that ( in the words of a great Man ) there is nothing more wonderful to imagine , unless this , That it should ever enter into the heart of Man. The better to confute this , together with those other Opinions of the Astral and Solar Influence , I have here borrowed a Scheme of fair and reasonable Argumentation , from the Judicious Mr. Lock , such an one I hope as will extort a Confession from you , that there must unavoidably be admitted a first Cause of all things , and that the same can be no other than a most Intelligent as well as Powerful Being . 1. Tho' God has given us ( says that learned Man ) no innate Idea's of himself ; tho' he has stamped no original Characters on our Minds , wherein we may read his Being ; yet having furnisht us with those Faculties our Minds are endow'd with , he hath not left himself without witness , since we have Sense , Perception and Reason , and cannot want a clear proof of Him , as long as we carry our selves about us ; nor can we justly complain of our Ignorance in this great Point , since He has so plentifully provided us with the Means to discover and know Him , so far as is necessary to the end of our Being , and the great Concernment of our Happiness . But tho' this be the most obvious Truth that Reason discovers , and tho' its Evidence be ( if I mistake not ) equal to mathematical Certainty ; yet it requires Thought and Attention , and the Mind must apply it self to a regular Deduction of it , from some part of our intuitive Knowledge , or else we shall be as uncertain and ignorant of this as of other Propositions , which are in themselves capable of clear demonstration . To show therefore that we are capable of knowing , i. e. being certain that there is a God , and how we may come by this Certainty , I think we need go no farther than our selves , and that undoubted Knowledge we have of our own Existence . 2. I think it is beyond question , that Man has a clear Perception of his own Being ; he knows certainly that he Exists , and that he is something : He that can doubt whether he be any thing , or no , I speak no more to , than I would argue with pure Nothing , or endeavour to convince Non-Entity that it were something . If any one pretend to be so sceptical , as to deny his own Existence ( for really to doubt of it is manifestly impossible ) let him ( for me ) enjoy his beloved Happiness of being Nothing , until Hunger or some other Pain , convince him of the contrary . This I think I may take for a Truth , of which every ones certain Knowledge assures him , beyond the liberty of doubting , viz. That he is something that actually Exists . 3. In the next place , Man knows by an Intuitive knowledge the Certainty that bare Nothing can no more produce any real Being , than it can be equal to two right Angles . If a Man knows not that Non-Entity , or the Absence of all Being , cannot be equal to two right Angles , it is impossible that he should know any Demonstration in Euclid . If therefore we know there is some real Being , and that Non-Entity cannot produce any real Being , it is an evident Demonstration that from Eternity there has been something ; since what was from Eternity had a Beginning , and what had a Beginning must be produced from something else . 4. Next , It is evident that what had its Being and Beginning from another , must also have all that which is in , and belongs to its Being to another too : all the Power it has must be owing to , and received from the same Source . This Eternal Source then of all Being , Being must also be the Source and Original of all Power , and so this Eternal Being must be also the most powerful . 5. Again , A Man finds in himself Perception and Knowledge , we have then got one step farther , and we are certain now that there is not only some Being , but some knowing Intelligent Being in the World. There was a time then when there was no knowing Being , and when Knowledge began to be , or else there has been also a knowing Being from Eternity . If it be said there was a time when no Being had any Knowledge , when that Eternal Being was void of all Understanding ; I reply , That then it was impossible there should ever have been any Knowledge ; it being as impossible that things wholly void of Knowledge , and operating blindly without any Perception , should produce a knowing Being , as it is impossible that a Triangle should make it self three Angles bigger than two right ones : for it is as repugnant to the Idea of sensless Matter , that it should put into it self Sense , Perception and Knowledge , as it is repugnant to the Idea of a Triangle , that it should put into it self greater Angles than two right ones . 6. Thus from the Consideration of our Selves , and what we infallibly find in our own Constitutions , our Reason leads us to the knowledge of this certain and evident Truth , That there is an eternal , most powerful , and most knowing Being , which whether any one will please to call God , it matters not , the thing is evident , and from this Idea duly considered , will easily be deduced all those other Attributes we ought to ascribe to this Eternal Being . If nevertheless any one should be found so senslesly arrogant , as to suppose Man alone knowing and wise , but yet the Product of meer Ignorance and Chance , and that all the rest of the Universe is acted only by that blind Hap-hazard , I shall leave with him that very rational and emphatical Rebuke of Tully , Lib. 2. de Leg. to be consider'd leisurely : Quid est enim verius , quam neminem esse oportere tam stulte arrogantem , ut in se Mentem & Rationem putet inesse , in Coelo Mundóque non putet ? aut ea quae vix summâ Ingenij ratione comprehendat , nulla ratione moveri putet ? Or that of the Philosopher , Egregie mentiuntur qui dicunt non esse Deum , etiamsi enim interdiu negant Noctu tamen & sibi dubitant . From what has been said , it is plain to me , we have a more certain knowledge of the Existence of a God , than of any thing our Senses have not immediately discovered to us : Nay , I presume I may say that we more certainly know that there is a God , than that there is any thing else without us . When I say we know , I mean that there is such a Knowledge within our reach , which we cannot miss , if we will but apply our Minds to that , as we do to several other Enquiries . 7. How far the Idea of a most perfect Being , which a Man may frame in his Mind , does or does not prove the Existence of a God , I will not here examine ; for in the different make of Mens Tempers and application of their Thoughts , some Arguments prevail more on one , and some on another , for the confirmation of the same Truth . But yet I think this I may say , that it is an ill way of establishing this Truth , and silencing Atheists , to lay the whole stress of so important a Point as this , upon that sole foundation , and take some Mens having that Idea of God in their Minds ( for 't is evident some Men have none , and some worse than none , and the most very indifferent ) for the only proof of a Deity , and out of an over-fondness of that darling Invention , cashier , or at least endeavour to invalidate all other Arguments , and forbid us to hearken to those proofs , as being weak or fallacious , which our own Existence , and the sensible parts of the Universe offer so clearly and cogently to our Thoughts , that I deem it impossible for a considering Man to withstand them : for I judge it as certain and clear a Truth as can any where be delivered , that the invisible things of God are clearly seen from the Creation of the World , being understood by the things that are made even his Eternal Power and Godhead . Tho' our own Being furnishes us , as I have shewn , with an Evident and incontestible Proof of a Deity , and I believe no Body can avoid the Cogency of it , who will but as carefully attend to it , as to any other Demonstration of so many parts ; yet this being so fundamental a Truth , and of that consequence , that all Religion and genuine Morality depend thereon , I doubt not but I shall be forgiven , if I go over some parts of this Argument again , and inlarge a little more thereon . 8. There is no Truth more evident than that something must be from Eternity : I never yet heard of any one so unreasonable that could suppose so manifest a Contradiction , as a time wherein there was perfectly nothing , this Being of all Absurdities the greatest to imagine that pure Nothing , the perfect Negation and Absence of all Being , should ever produce any real Existence . It being then unavoidable for all rational Creatures to conclude that something has existed from Eternity , let us next see what kind of thing that must be . 9. There are but two sorts of Beings in the World , that Man knows or conceives ; First , Such as are purely material , without Sense , Perception , or Thought . Secondly , Sensible thinking and perceiving Beings , which , if you please , we will hereafter call cogitative and incogitative Beings , being more to our present purpose , and perhaps better terms than Material and Immaterial . 10. If then there must be something Eternal , let us see what sort of Being it must be : And to that it is very obvious to Reason , that it must necessarily be a cogitative Being ; for it is as impossible to conceive that ever bare incogitative Matter should produce a thinking Intelligent Being , as that nothing should of it self produce Matter . Let us suppose any Parcel of Matter Eternal , great or small , we shall find it in it self able to produce nothing : for example ; Let us suppose the Matter of the next Pebble we meet with Eternal , closely united , and the parts firmly at rest together : If there were no other Being in the World , must it not eternally remain so , a dead unactive Lump ; is it possible to conceive it can add motion to it self , being purely Matter , or produce any thing ? Matter then , by its own strength , cannot produce in it self so much as Motion , the Motion it has must also be from Eternity , or else be produced and added to Matter by some other Being more powerful than Matter . Matter , as is evident , having not power to produce Motion in it self . But let us suppose Motion eternal too , yet Matter , incogitative Matter and Motion , whatever Changes it might produce of figure and bulk , could never produce Thought . Knowledge will still be as far beyond the power of Motion and Matter to produce , as matter is beyond the power of nothing to produce : And I appeal to every ones one Thoughts , whether he cannot as easily conceive Matter produced by nothing , as Thought to be produced by pure Matter , when before there was no such thing as Thought or an Intelligent Being existing . Divide Matter into as minute parts as you will ( which we are apt to imagine a sort of spiritualising or making a thinking thing of it ) vary the figure and motion of it as much as you please , a Globe , Cube , Cone , Prism , Cylinder , and you may as rationally expect to produce Sense , Thought and Knowledge , by putting together in a certain figure and motion the grossest portions of Matter , as by those that are the very smallest that any where exist . They knock , impel and resist one another , just as the greater do , and that is all they can do : so that if we will suppose nothing first or eternal , Matter can never begin to be : if we suppose bare Matter without Motion eternal , Motion can never begin to be : if we suppose only Matter and Motion first or eternal , Thought can never begin to be ; for it is impossible to conceive that Matter , either with or without motion , could have originally in and from it self , Sense , Perception and Knowledge , as is evident from hence that then Sense , Perception and Knowledge , must be a property eternally inseparable from Matter , and every particle of it . Not to add , that tho' our general or specifick conception of Matter , makes us speak of it as one thing , yet really all Matter is not one individual thing , neither is there any such thing existing as one material Being , or one single Body that we know , or can conceive ; and therefore if matter were the Eternal first cogitative Being , there would not be one Eternal infinite cogitative Being , but an infinite number of Eternal finite cogitative Beings , independent one with another , of limited Force and distinct Thoughts , which could never produce that Order , Harmony and Beauty , which is to be found in Nature . Since therefore whatsoever is the first Eternal Being , must necessarily be cogitative ; and whatsoever is first of all things must necessarily contain in it , and actually have at least all the Perfections that can ever after exist , nor can it ever give to another any Perfection that it hath not , either actually in it self , or at least in a higher degree , it necessarily follows that the first Eternal Being cannot be Matter . 11. If therefore it be evident that something necessarily must exist from Eternity , 't is also as evident that that something must necessarily be a cogitative Being : for 't is as impossible that incogitative Matter should produce a cogitative Being , as that Nothing , or the Negation of all Being should produce a positive Being or Matter . 12. Tho' this Discourse of the necessary Existence of an Eternal Mind , does sufficiently lead us to the knowledge of a God since it will hence follow , that all other knowing Beings that have a beginning , must depend on Him , and have no other ways of Knowledge , or extent of Power , than what He gives them ; and therefore if He made those , He made also the less excellent Pieces of this Universe , all inanimate Beings , whereby his Omniscience , Power , and Providence will be establisht , and all his other Attributes necessarily follow ; yet to clear up this a little further , we will see what Doubts can be raised against it . 13. First , Perhaps it will be said , that tho' it be as clear as Demonstration can make it , that there must be an Eternal Being , and that Being must also be knowing , yet it does not follow but that thinking Being may also be material . Let it be so ; it still equally follows that there is a God : for if there be an Eternal , Omniscient , Omnipotent Being , it is certain that there is a God , whether you imagine that Being to be material or no. But herein I suppose lyes the danger and deceit of that Supposition : There being no way to avoid the Demonstration that there is an Eternal knowing Being , Men devoted to Matter would willingly have it granted , that this knowing Being is material , and then letting slide out of their Minds , or their Discourse , the Demonstration whereby an Eternal knowing Being was proved necessarily to exist , would argue all to be Matter , and so deny a God that is an Eternal cogitative Being , whereby they are so far from establishing , that they destroy their own Hypothesis : for if there can be , in their opinion , Eternal Matter without any Eternal cogitative Being , they manifestly separate Matter and Thinking , and so suppose no necessary connexion of one with the other ; and from hence establish the necessity of an Eternal Spirit , but not of Matter , since it has been proved already , that an Eternal cogitative being is unavoidably to be granted . Now if thinking and Matter may be separated , the Eternal Existence of Matter will not follow from the Eternal Existence of a cogitative Being , and they suppose it to no purpose . 14. But now let us see how they can satisfie themselves , or others , that this Eternal thinking Being is material . First , I would ask them , whether they imagine that all Matter , every Particle of Matter thinks ? This I suppose they will scarce say ; since then there would be as many Eternal thinking Beings , as there are Particles of Matter , and so an infinity of Gods : And yet if they will not allow Matter as Matter , that is , every Particle of Matter , to be as well cogitative as extended , they will have as hard a task to make out to their own Reasons a cogitative Being , out of incogitative Particles , as an extended Being out of unextended parts , if I may so speak . 15. Secondly , If all Matter do not think , I next ask , Whether it be only one Atom that does so ? This has as many Absurdities as the other ; for then this Atom of Matter must be alone Eternal , or not : if this alone be Eternal , then this alone by its powerful Thought or Will , made all the rest of Matter ; and so we have the Creation of Matter by a powerful Thought , which is that the Materialists stick at : for if they suppose one single thinking Atom to have produced all the rest of Matter , they cannot ascribe that prae-eminency to it upon any other account than that of its Thinking , the only supposed Difference : But allow it to be by some other way which is above our conception , it must be still Creation , and these Men must give up their great Maxim , Ex nihilo nil fit . If it be said that all the rest of Matter is equally Eternal as that thinking Atom , it will be to say any thing at pleasure , though never so absurd : for to suppose all Matter Eternal , and yet one small Particle in Knowledge and Power infinitely above the rest , is without any the least appearance of Reason to frame any Hypothesis : every Particle of Matter , as Matter , is capable of all the same Figures and Motions of any other ; and I challenge any one in his Thoughts to add any thing else to one above another . 16. Thirdly , If then neither one peculiar Atom alone , can be this Eternal thinking Being , nor all Matter , as Matter , i. e. every Particle of Matter can be it , it only remains that it is some certain System of Matter duly put together , that is this thinking Eternal Being : This is that which I imagine is that Notion which Men are aptest to have of God , who would have Him a Material Being , as most readily suggested to them by the ordinary Conceipt they have of themselves , and of other Men , whom they take to be Material thinking Beings . But this Imagination however more natural , is no less absurd than the other ; for to suppose the Eternal thinking Being to be nothing else but a Composition of the Particles of Matter , each whereof is incogitative , is to ascribe all the Wisdom and Knowledge of that Eternal Being , only to the Juxtaposition of parts , than which nothing can be more absurd : for unthinking Particles of Matter , however put together , can have nothing thereby added to them but a new relation of Position , which 't is impossible should give Thought and Knowledge to them . 17. But farther ; This Corporeal System either has all its parts at rest , or it is a certain motion of the parts , wherein its thinking consists ; if it be perfectly at rest , it is but one Lump , and so can have no Priviledges above one Atom . If it be the Motion of its parts on which its thinking depends , all the Thoughts there must be unavoidably accidental and limited , since all the Particles that by Motion cause Thought , being each of them in it self without any Thought , cannot regulate its own Motions , much less be regulated by the Thought of the whole , since that Thought is not the Cause of Motion ( for then it must be antecedent to it , and so without it ) but the Consequence of it , whereby Freedom , Power , Choice , and all rational and wise Thinking and Acting will be taken away . So that such a Thinking Being will be no better nor wiser than pure blind Matter , since to resolve all into the accidental unguided Motions of blind Matter , or into Thought depending on the unguided Motions of blind Matter , is the same thing : not to mention the narrowness of such Thoughts and Knowledge , that must depend on the Motions of such parts : but there needs no more enumeration of any more Absurdities and Impossibilities in this Hypothesis ( however full of them it be ) than that before mentioned ; since , let this thinking Systeme be all or a part of the Matter of the Universe , it is impossible that any one Particle should either know its own , or the Motion of any other Particle , or the whole know the Motion of every Particular , and so regulate its own Thoughts or Motions , or indeed have any Thought resulting from such Motion . 18. Others would have Matter to be Eternal , notwithstanding they all owe an Eternal Cogitative immaterial Being . This , tho' it take not away the Being of a God , yet since it denies one and the first great Piece of his Workmanship , the Creation , let us consider it a little . Matter must be allowed Eternal : Why ? Because you can't perceive how it can be made out of Nothing : Why do you not also think your self Eternal ? You will answer perhaps , Because about twenty or forty years since you began to be . But if I ask you what that You is , which began then to be , you can scarcely tell me : The Matter whereof you are made began not then to be ; for if it did , then it is not Eternal : but it began to be put together into such a fashion or frame as makes up your Body ; but yet that frame of Particles is not you , it makes not that thinking thing you are ( for I have now to do with One who allows an Eternal immaterial thinking Being , but would have unthinking Matter eternal too ) therefore when did that thinking Thing begin to be ? If it did never begin to be , then you have always been a thinking Thing from Eternity ; the absurdity whereof I need not confute , till I meet with one so void of understanding as to own it . If therefore you can allow a thinking Thing to be made out of Nothing ( as all Things that are not Eternal must be ) why also can you not allow it possible for a Material Being to be made out of Nothing by an equal Power , but that you have the Experience of the one in view , and not of the other : tho' when well consider'd , Creation of a Spirit will be found to require no less power than the Creation of Matter ; nay , possibly if we would emancipate our selves from vulgar Notions , and raise our Thoughts as far as they would reach to a closer Contemplation of Things , we might be able to aim at some dim and seeming Conception how Matter might at first be made and begin to exist , by the power of that Eternal first Being : but to give Beginning and Being to a Spirit , would be found a more inconceivable Effect of Omnipotent Power . But this Being what would perhaps lead us too far from the Notions on which the Philosophy now in the World is built , it would not be pardonable to deviate so far as Grammar it self would authorize , if the common settled Opinion opposes it ; especially in this place , where the received Doctrine serves well enough to our present purpose , and leaves this past doubt , That the Creation or Beginning of any one Substance out of Nothing , being once admitted , the Creation of all other but the Creator himself , may with the same ease be supposed . 19. But you will say , I● it not impossible to admit of the making any Thing out of Nothing , since we cannot possibly conceive it ? I answer no : 1. Because it is not reasonable to deny the Power of an Infinite Being , upon the account that we cannot comprehend its Operations : We do not deny other Effects upon this Ground , because we cannot possibly conceive the manner of their production . We cannot conceive how Thought ( or any thing but Motion in Body ) can move a Body , and yet that is not a Reason sufficient to make us deny it possible against the constant Experience we have of it in our selves , in all voluntary Motions which are produced in us only by the free Thoughts of our own Minds , and are not , nor can be the Effects of the impulse or determination of the Motion of blind Matter in or upon our Bodies , for then it could not be in our power or choice to alter it . For example , My right hand writes , whilst my left hand is still , what causes Rest in one , and Motion in the other ? nothing but my Will , a Thought of my Mind : my Thought only changing , the right hand rests , and the left hand moves ; this is matter of fact which cannot be deny'd : Explain this , and make it intelligible , and then the next step will be to understand Creation . For the giving a new determination to the Motion of the Animal Spirits ( which some make use of to explain voluntary Motion ) clears not the difficulty one jot● : to alter the determination of Motion , being in this Case no easier nor less than to give Motion it self ; since the new determination given to the Animal Spirits , must be either immediately by Thought , or by some other Body put in their way by Thought , which was not in their way before , and so must own its Motion to Thought , either of which leaves voluntary Motion as unintelligible as it was before . In the mean time it is an over-valuing our selves , to reduce all to the narrow measure of our Capacities , and to conclude all things impossible to be done whose manner of doing exceeds our Comprehension : this is to make our Comprehension infinite , or God finite , when what He can do is limited to what we conceive of it . If you do not understand the operations of your own finite Mind , that thinking Thing within you , do not deem it strange that you cannot comprehend the operations of that Eternal infinite Mind who made and governs all things , and whom the Heaven of Heavens cannot contain . I hope ( my Friend ) you will more readily excuse the foregoing Prolixity , on the account that first Principles ( especially those of so great moment as these before us ) ought to be as clearly and satisfactorily prov'd as it is possible : which if upon your most serious Reflection you find establisht beyond opposition , I expect that from this moment you date the downfal of your Atheism , and that you presently commence Deist in order to turn Christian. I know of no better way of arguing with the meer natural Man , or with such who value themselves so highly upon the strength of their own Judgment or Humane Reason , than to endeavour their Conviction by the most rational Deductions from as rational Propositions : whether or no these are such which I have transferr'd hither from the Writings of these two famous Men , I must leave you to consider . I confess there is little hopes of reclaiming such fool-hardy Libertines , who argue for their Infidelity by the same powers in their Souls , which , to the more considerate , are convincing proofs , That the Soul , which is invested with such mighty Power , must undoubtedly be a Substance independant of Corporiety , and consequently incapable of suffering an extinction with the Lamp of Life ; but of the Nature of the Rational Soul of Man , and its different Existence from the Soul of Brutes , I shall discourse elsewhere , having here confin'd my self more particularly to enquire after the Author of our own Being , and all others which surround us . There have been many Methods used in handling of this Subject , and indeed ( were our Opponents so full of Reason as they pretend ) one might wonder that any of them should prove insufficient . I shall not here stay to examine the Certainty of that Cartesian Notion , That 't is impossible we could have had any Idea of that infinite Eternal all-wise Being we call God , if such a Being did not really exist , or were not in rerum Natura : But of this we may be satisfy'd , that unless we do believe there is such an immense Being has created us with a design not to deceive us , we must be pure Scepticks : for it is impossible without this Belief , we should be fully assur'd of any Truth whatsoever ; and therefore I think 't is not without Cause that the Philosopher lays this down as a necessary Introduction to Science , Nihil intelligitur , nisi Deus prius intelligatur . Having proved the Necessity of some Eternal cogitative Being , by a train of Arguments which are founded upon right Reason , neither supported by Tradition or Authority , either Sacred or Profane , I shall next inquire how it comes to pass that this first and ( if I may so say ) greatest Truth , the Foundation of all true Happiness , is so wonderfully obscur'd effac'd , and even obliterated out of the Hearts of a great part of Mankind . Whosoever will take the trouble to inform himself , after what manner most People account for the Productions they see daily brought to pass , may easily understand that where one Man speaks either reasonably or becomingly of the great Author of the Universe , and acknowledges any such Being as superintends the agency of second Causes ; there are abundantly more who look no farther than the empty Sounds of Fate , Fortune , Chance , Destiny , and in their Enquiries into the Structure of Humane Bodies , or the Discords of the Animal Oeconomy , you rarely find any thing more particularly taken notice of than the Archaeus , by some , by others the Plastick Power , and indeed by all most commonly a certain Nature , which tho' continually in their Expressions , they know not what to make of . Excuse me ( Sir ) if I think it worth my while to examine which of these can supply the place of an Almighty , or of any real efficient Cause ; or with what reason we can ascribe unto either of these nominal Agents , the Operations imputed to them . Fate or Destiny ( saith SENECA ) is an immutable and invincible Law , imposed upon Things and Actions . You will say perhaps that this thing shall happen , or not happen : if it must come to pass , altho ' you vow and make your request , yet shall it take effect : If it shall not come to pass , vow and pray as much as you list , yet it shall not fall out . Now the Consequence , saith he , of this Argument is false , because you have forgot the Exception that I have put between them both ; that is to say , This shall happen provided a Man makes Vows and Prayers , it must necessarily happen , that to vow , or not to vow , are comprehended in , and are parts of the same Destiny . Again , It is destinated , or it is such a Man's fate to be an eloquent Man ; but under this Condition , it is likewise destinated that he be instructed in good Letters . It is destinated for another Man to he rich , but here 't is included in the same Destiny , that be make use of the means for their procurement . So likewise may it be said it was such a Man's destiny to be hang'd ; but here that he render himself guilty of some capital Offence , for which he is convicted by the Law , is part of the same Destiny . In the sence wherein these words are used by this Philosopher , I see no mighty prejudice ; there is indeed this mistake very oft attending , That whereas by Fate or Destiny are understood the unalterable Laws of God , which are founded upon his Prescience , Men are apt to overlook the Lawgiver himself , and to represent this Law by him establisht , as a certain powerful Agent or irresistible Deity , which they say does blindly and accountably govern the World. Give me leave to take notice , That I look upon this Fate and Destiny of the Heathens ( in its vulgarly received Phrase ) very nearly to correspond with the Predestination of some Modern Christians ; they do both of them partake of the same tyrannical , despotic power ; and both tend to the same end , viz. the robbing Man of his Freedom , and exposing him , Brute-like , to act by an irresistible Impulse . The Eternal Decrees of the Divine Being , which are made as it were conditional , and founded on a fore-knowledge of the Good and Evil that Man shall act , carry nothing along with them contradictory to his Truth and Justice : but the Absolute Predestination which is suppos'd exclusive of M●ns Actions , as a free Agent , is a Doctrine so very harsh , and so pregnant with ill Consequences , as is not to be countenanced . Thus much for Fate and Destiny . Chance and Fortune are words so insignificant , that had not a foolish Custom rendred them familiar , one might justly admire that ever they should be mention'd by considering Men. The true Notion of Fortune ( in the words of a Learned Man ) denoteth nothing more than the ignorance of an Event in some knowing Agent , concern'd about it ; so that it owes its very Being to Humane Understanding , and without relation to that would be a Non Ens , or really Nothing . 'T was Man that first made Fortune , and not Fortune Man ; so likewise the adequate meaning of Chance ( as it is discinguisht from Fortune , in that the latter is understood to befal only Rational Agents , but Chance to be amongst inanimate Bodies ) is really a bare Negation that signifies no more than this , That any Effect amongst such Bodies ascribed to Chance , is verily produced by Physical Agents , according to the establisht Laws of Motion , but without their consciousness of concurring to the Production , and without their Intention of such an Effect . So that in this genuine acceptation of Chance , here is nothing supposed that can supersede the known Laws of natural Motion ; and thus to attribute the formation of Mankind to Chance , is equally as absurd as to ascribe the same to Nature or Mechanism . Having given you these few hints , touching the unreasonableness of our ascribing any Effect to that which is in truth no more than a Chimaera or Fiction of the Brain , and our looking on them as Agents , which are meer Non-Entities , I shall take notice of those other Expressions which are so frequently made use of , not only by the Ignorant , but even by Physicians themselves and other Learned Men , such I mean as the Archaeus , the Plastic Power , the formative Faculty , and that petty kind of Deity called Nature . For the better comprehending the significancy of these several Terms , let us put our selves upon reflecting , and a very little attention will discover the fallacy . Suppose then , for instance , that any Man should tell me that such or such a Thing will exhilirate the Archaeus , or enliven decay'd Nature ; that such a Monster owes its rise to a Defect or Error committed by the Plastic Power , or formative Faculty ; is it not very reasonable that we desire to know what either of these are , whether or no they are real Agents , or intellectual Beings , imploying themselves in the care of our Conservation ; or in a word , what they do truly import in their genuine and proper meaning . If we make , I say , this Enquity , we may satisfie our selves , that every one of these words , with many of the like signification , particularly such as go by the name of Faculties and Qualities , were first of all taken up , either as an Umbrage for Mens Ignorance of real Causes , or invented in order to a more compendious way of speaking , whereby the several Means made use of towards a particular Production , are comprised under some single Appellation . And thus it happens ( as Mr. Boyle speaks ) that a fit and actuating Power of the Teeth , Tongue , Spittle , Fibres and Membranes of the Gullet and Stomach , together with the Natural Heat , the Ferment and Menstruum , and some other Agents , which co-operate to the Transmutation of our Aliment into Chile , are all included in that frequent Expression of Concoctive Faculty ; a word as commonly made use of by those who know not what they mean when they speak it , as by those that do . But amongst all the pretended Causes of those Effects we see daily produc'd , there is none more frequently made use of than the word Nature , upon which consideration the most Judicious Boyle , foreseeing the abuse of that unhappy word , was ( as he expresses himself ) so paradoxical , as to make a very serious doubt , whether this same Nature so much discourst of , was a Thing or a Name ; or whether it was any real existent Being , or a Being purely notional . For when any Man tells me , saith he , that Nature does this or that ; that 't is natural for one thing to do this , and another that ; he does in no wise help me to understand , or to explicate the manner of these Productions : for 't is manifest enough , that whatsoever is done in this World ( where the Rational Soul intervenes not ) is really effected by corporeal Agents , acting in a World so fram'd as ours is , according to the Laws of Motion , settled by its omniscient Author . 'T is true , that many acknowledge this Nature to be a Thing established by the Almighty , and subordinate to Him : but tho' many confess it when they are askt , whether they do or not : yet besides that they seldom or never lift up their Eyes to any higher Cause ; he that takes notice of their way of ascribing Things to Nature , may easily discern , that whatever their words sometimes be , the Agency of the God of Nature , is very little taken notice of in their Thoughts . Indeed , if I thought my Opinion might sway with you so far , as to put you upon reflecting in good earnest , I should give you to understand that 't is my real belief , That the improper use of this very word has been vastly injurious to the Glory of our Maker , and ( in the words of the foresaid Author ) I doubt not but the looking upon meerly Corporeal , and oftentimes Inanimate Things , as if they were endow'd with Life , Sence and Understanding , and the ascribing to Nature , and some other Beings , whether Real or Imaginary , Things that belong only to God , have been some , if not the chief of the grand Causes of Atheism amongst Nominal Christians , and of Polytheism and Idolatry amongst the Gentiles . The wretched Subterfuges of Atheism , being thus manifestly discover'd insufficient Causes of any manner of Production , the greatest part of them being purely Imaginary , and ( like aery Phantoms ) disappearing at the Light of Truth , I hope that you 'l endeavour to remove that Veil of Ignorance which has so long darken'd your Understanding , and that you will find your self necessitated to acknowledge the Eternal Cause , in whom you Live , Move , and have your Being . If at length you are perswaded of this Supreme Intelligence , and satisfy'd that the Universal Systems is a Product of his Power , that the several Species of Animals , under whatsoever Genus , must necessarily take their Rise from some Prolific Seeds or Seminal Principles created by the same Power ( spontaneous Productions , and the whole Business of aequivocal Generation being detected a plain Fallacy ) if this , I say , appears manifest ( as I see not how any thing can be more evident ) altho' the Mosaic History of Genesis is seemingly unintelligible and contradictory to many later Observations and Experiments , I shall expect that you heartily subscribe the prime Article of our Creed , viz the Belief of God. As there is no Man indispensably ty'd to the Letter of the Mosaic History , so its being to our Conjectures unphilosophitick , or it s not exactly quadrating with the latter Discoveries of our Vertuoso's , neither is , nor ought to be reputed either as an Error in the Historian , or a Flaw in the History , by those who consider the Condition of the Infant World , and the Genius of the People to whose Capacities this Narration was more especially adapted . To instance in one Particular ; Tho' we are to suppose that Joshua was too great a Philosopher to be unacquainted with the Copernican Hypothesis of the Earths Motion , yet considering the Apprehension of his Auditory , if in the Hearing of the Multitude , he had commanded the Earth , as he did the Sun to stand still , he would not unlikely have been deemed a Man distracted by such who would have thought it a very extravagant Absurdity , to bid the Earth , which they conceived a dead , unactive Lump , to stand still , or to command rest to that which they imagin'd was incapable of Motion . Be this however as it will , 't is not a Fundamental of Religious Faith ; besides , we have no such certainty as to exclude all doubting , that the Sun is a fixt Planet , or that the Earth turns round upon an Axis . This Mosaic History , you find , has employ'd the Wits , and perplexed the Understandings of many Learned Men , who , tho' they have taken upon them to find faults in this Account , yet in their Endeavours to erect a new Theory , or to reconcile the old to their own Reason , they have generally come short of the satisfaction they had at first proposed to themselves . Disquisitions of this Nature are for the most part fruitless ; and indeed it is but just that we meet with Disappointments in such Enquiries , where we limit the Power of the Divine Being to our finite Apprehensions ; and seemingly infer that even Omnipotence it self cannot act any thing unfathomable by our weak Capacities . Let it suffice that we enjoy a plenary Knowledge that the World was created by the Power of God , without enquiring for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or quo pacto : and if the Revealed History of Genesis is not full enough to surprise us into admiration of its mighty Author , let us survey but any Portion of the curious Fabrick , and we may find as it were stamp'd thereon , such indelible Characters of his Power and Wisdom , as must undoubtedly astonish us , and these discoverable by the common mode of Humane Understanding . Nevertheless , if the Exposition or Explanation of the Learned , may be in any manner satisfactory , I shall here give you the Sentiments of one ( and him alone I prefer to a whole Sect of Philosophers ) I mean the Judicious Mr. Boyle , who in his Enquiries into the vulgarly received Notion of Nature , expresses himself as follows . I think it probable ( for I would not dogmatise on so weighty and so difficult a Subject ) that the great and wise Author of Things , did when he first form'd the universal and undistinguisht Matter into the World , put its parts into various Motions , whereby they were necessarily divided into numberless Portions of different Bulks , Figures and Scituations in respect to each other ; and by His infinite Wisdom and Power , He did so guide and over-rule the Motion of those parts at the Beginning of Things ( whither in a shorter or a longer time , Reason cannot well determine ) that they were finally disposed into that beautiful and orderly Frame we call the World , among whose parts some were so curiously contriv'd as to be fit to become the Seeds or Seminal Principles of Plants and Animals . And I farther conceive , that He settled such Laws or Rules of Local Motion amongst the parts of the Universal Matter , that by his ordinary and preserving Concourse , the several parts of the Universe , thus once compleated , should be able to maintain the great Construction or Systeme and Oeconomy of the Mundane Bodies , and propagate the Species of Living Creatures . Again ( saith he ) I consider the Frame of the World already made , as a great and ( if I may so speak ) pregnant Automaton , or as a Ship furnisht with Pumps , Ordnance , &c. and is such an Engine as comprises and consists of several less , and this compounded Machine in Conjunction with the Laws of Motion , freely establisht , and still maintained by Almighty God in all its parts , I look upon as a complex Principle , from whence results the settled Order or Course of Things corporeal ; and that which happens according to this Course , may generally speaking be said to come to pass according to Nature , or to be done by Nature ; and that which thwarts this Order , may be said to be preternatural , or contrary thereto . And indeed , tho' Men talk of Nature as they please , yet whatever is done amongst Things inanimate ( which make up incomparably the greatest part of the Universe ) is really done , but by particular Bodies acting on one another by local Motion , modefy'd by the other Mechanical Affections of the Agent of the Patient , and of those other Bodies that necessarily concur to the Eff●ct or Phaenomena produc'd . Farther , Tho' I agree with our Epicureans in thinking it probable , that the World is made up of innumerable Multitude of singly insensible Corpul●ses , endow'd with their own Sires shapes and motions : And tho' I agree with the Cartesians in believing ( as I find that Anaxagoras did of old ) that Matter hath not its motion from it self , but originally from God ; yet in this I differ from both Epicurus and Des Cartes , that whereas the former of them plainly denies that the World was made by any Deity ; and the latter of them , for ought I can find in his Writings , or some of those of his eminent'st Disciples , thought that God , having once put Matter into Motion , and establisht the Laws of that Motion , needed not more particularly interpose for the Production of Things corporeal , nor even of Plants or Animals , which according to him are but Engines : I do not at all believe that either th●se Cartesian Laws of Motion , or the Epicurean Casual Concourse of Atoms , cou'd bring meer Matter into so orderly and well contriv'd a Fabrick as this World ; and therefore I think that the wise Author of Things , did not only put Matter into Motion , but ( when he resolved to make the World ) did so regulate and guide the Motions of the small parts of the Universal Matter , as to reduce the greater Systems of them into the order in which they were to 〈◊〉 , and did more particularly contrive some of the Portions of that Matter into S●minal Rudiments or Principles , lodg'd in convenient R●ceptacles ( and as it were Wombs ) and others into the Bodies of Plants and Animals : one main part of whose Contrivance did ( as I apprehend ) consist in this , That some of their Organs were so framed , that supposing the Fabric of the geater Bodies of the Universe , and the Laws he had establisht , some juicy and spirituous parts of these living Creatures must be fit to be turned into prolific Seeds , whereby they may have a power by generating their like , to propagate their Species . So that , according to my apprehension , it was at the beginning necessary that an intelligent and wise Agent should contrive the Universal Matter into the World ( and especially some Portions of it into Seminal Organs and Principles ) and settle the Laws , according to which the Motions and Actions of its Parts upon one another , should be regulated : without which Interposition of the Worlds Architect , however moving Matter , with some probability ( for I see not in the Notion any Certainty ) be conceiv'd to be able , after numberless occursions of its insensible Parts , to cast it self into such grand Conventions and Convolutions as the Cartesians call Vortices , and as I remember Epicurus speaks of under the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : yet I think it utterly improbable that brute and unguided Matter ( altho' moving ) shou'd ever convene into such admirable Structures as the Bodies of perfect Animals . But the World being once fram'd , and the Course of Nature establisht , the Naturalist ( excepting those Cases where God and Incorporeal Agents interpose ) has recourse to the first Cause , but for its general and ordinary Support and Influence ; whereby it preserves Matter and Motion from annihilation or desition ; and in explicating particular Phaenomena , considers only the Size , Shape , Motion , ( or want of it ) Texture and the resulting Qualities and Attributes of the small Particles of Matter , and thus in this great Automaton the World ( as in a Watch or Clock ) the Materials it consists of being left to themselves , cou'd never at the first convene into so curious an Engine : yet when the skilful Artist has once made and set it a going , the Phaenomena it exhibits are to be accounted for by the Number , Bigness , Proportion , Shape , Motion ( or endeavour ) Rest , Coaptation , and other Mechanical Affections of the Spring , Wheels , Pillars , and other Parts it is made up of : and those Effects of such an Engine that cannot this way be explicated , must , for ought I yet know , he confest not to be sufficiently understood . You may hereby inform your self of the Sentiments of this great Philosopher , with respect to the unavoidable necessity that we meet with of referring our selves to some powerful intelligent Being , for the disposing the Mundane Bodies into that wonderful and mighty Fabric we call the World. So that to sum up all , whatever Opinion you may as yet harbour , with relation to the Nature of your own Mind , and how great soever the Difficulties and seeming Absurdities may be , which tend to impeach the Divine Providence , and rob the Deity of his Government of the World ; thus far I hope we are got at least , that whether or no we are willing , we must acknowledge his Divine Fiat in the Business of Creation ; and there is no Man will e're be lookt on as a Rabbi ( if I may so speak ) in Atheism , till he becomes not only acquainted with real Essences , the Mechanical Affections and all the Powers of Matter , but can intelligibly resolve us how second Causes act in their several Productions , and which is the main point of all , can prove to us that there was no need of Intelligence , Power or Wisdom to preside in their Primitive Constitution . 'T is now high time to look about you , and if you look as becomes a Creature endow'd with Reason , there is nothing can pres●nt it self , which is not able to discover its Almighty Author , or ( in Helmont's Phrase ) the Wisdom of the Protoplast . The Existence of a God ( says another of great Learning ) were there no such thing as Supernatural Revelation , is plainly evidenced as well by what is without us , as what 's within . Hence it is , that altho' God , has wrought many Miracles to convince Infidels and Misbelievers , yet He never wrought any to Convince an Atheist , nor do the Pen-men of Sacred Writ attempt to prove it , but take it for granted , as being evidently manifest both by sensible and rational Demonstration . As for innate Idea's of God ( continues He ) I see no occasion to believe any such thing at all : for I know of none that are formally innate ; what we commonly call so , are the Result of the Exercise of our Reason . The Notion of God is no otherways inbred , than that the Soul is furnisht with such a natural Sagacity , that upon the Exercise of her Rational Powers , she is infallibly led to the Acknowledgment of a Deity : and thus by looking inwardly upon our selves , we perceive that the Faculty resident in us , is not furnish'd with all Perfections , and therefore not Self-existent , nor indebted to it self for those it hath : otherwise it wou'd have cloathed it self with the utmost Perfections it can imagine , and by consequence finding its own Exility and Imperfection , it naturally and with case arrives at a Perswasion of deriving its Original from some first Supreme and free Agent , who hath made it what it is , and this can be nothing but God. 2. We perceive that we have such a Faculty as apprehendeth , judgeth , reasoneth : but what it is , whence it is , and how it performeth these things , we know not ; and therefore there must be some Supreme Being , who hath given us this Faculty , and understands both the Nature of it , and how it knoweth which we our selves do not . 3. Our Natures are such , that as soon as we come to have the use of our Intellectual Faculties , we are forced to acknowledge some things good , and others evil . There is an unalterable Congruity betwixt some Acts and our reasonable Souls , and an unchangeable incongruity betwixt them and others . Now this plainly sways to the Belief of a God , for all distinctions of Good and Evil relate to a Law under the Sanction of which we are , and all Law supposeth a Superior who hath right to command us : and there can be no Universal ind●pendent Supreme but God. 4. We find our selves possest of a Faculty necessarily reflecting on its own Acts , and passing a Judgment upon it self in all it does : which is a farther Conviction of the Existence of a God ; for it implys a Supreme Judge to whom we are accountable . 5. We find that we are furnisht with Faculties of vast Appetites and Desires , and that there is nothing in the World that can satisfie our Cravings , and by Consequence there must be some Supreme Good , adequate and proportionate to the longings of our Souls ; which can be nothing but God. 6. We find the frame of our Rational Powers to be such that we cannot form a Notion of God , tho' it were in denying Him , but we include his Actual Existence in it . Optimus maximus , or a perfect Being is the Idea we have of God , whensoever we think of Him ; now this includes actual Existence , it being a greater perfection for a thing to be essentially , independently and necessarily ; then to be contingently , and by imagination from another , on whose pleasure its Existence depends . All Propositions , whose Praedicate is included in the Essence of the Subject , are stiled Self-evident , or per se nota : because if we do but once understand the import of the Term stiled the Subject , we necessarily assent to its Identity with the Praedicate . 7. By consulting still our Faculties , we do not find any thing included in our Idea , by virtue of which we must either ever have been , or through existing this moment must necessarily exist the next ; which naturally conducts us to a perswasion of a God , from whom we derived our Being at first , and to whom we owe our continued Subsistence . Secondly , If we look around us , there is nothing discoverable but what bears the most clear and perspicuous Characters of Wisdom , Contrivance or Design . Now if we consider the naked Existence of Things , how they come to be in the posture they are , we can by no means grant that they could cause themselves : Existence as always presuppos'd to acting ; Nothing can be both before and after it self . Nor 2 dly , were they Eternal : For 1. it is an Hypothesis pregnant with Contradictions , that any thing finite or dependent , as all things in the World are , shou'd be Eternal . 2. We see every thing subsist by a succession of Generation and Corruption , which is plainly repugnant to Self and Eternal Existence : Production from Eternity is a palpable Contradiction ; whatever is produc'd , passeth from a state of Non-Entity into a state of Being ; and therefore we must conceive a time when it was not , e're we can conceive the time when it was . But the recency of the Existence of things , is plain from the Deficiency either of History or Tradition anteced●ntly to Moses , and He is so far from recording the World to have been Eternal , that He instructs us particularly both how and when it began ; and as the Word was not Eternal , so neither did it result by a casual Concourse of the Particles of Matter , moving in an infinite ultra Mundane space , and justling one another till they fell into this form and order in which we now behold them . For 1. the Eternity of Atoms is attended with the same Contradictions as the Eternity of the World. 2. Motion is hereby supposed intrins●cal to Matter , which is not only false , but impossible . It is the greatest Absurdity that can be imposed upon Reason , to ascribe Motion to such a stupid and unactive Principle as Matter , without the acknowledgment of a first and Divine Motor . 3. If all things be the Result of Matter , how comes a Principle of Reason to be convey'd into us , by that which had it not inherent in it self . 4. This Hypothesis supposeth that to have been the Effect of Chance , which openly shows a Divine Contrivance . 5. If the Fabric of the World be no more than the result of the casual Meeting and Concatenation of Atoms , how comes it to pass that by their daily striking against each other , they do not dance themselves into more Worlds , at least into some one Animal or other . 6. Epicurus 's Infinity of Atoms carries a repugnancy in it to his inane space , and yet without this his whole Hypothesis falls to the ground ; nor is it possible to solve the permanency of the World , and the continuity of Bodies , by the fortuitous concatenation of Atoms , through their different configurations and jagg'd Angles , without the superintendency of an Omnipotent Goodness , who sustains both the whole Creation and every part . Especially it is not conceivable how such Bodies as are made up , either of globular Particles , or of those minute Corpuscles which Des Chartes stiles his first and second Elements , should hold together without the influence of a higher Principle to keep them in their consistency . And thus from these manifold Considerations of things both without us and within us , are we led to a Perswasion and Conviction of the Being of a God. Nor can the Atheist who denies his Existence , give any rational Account of the Universal Consent of Mankind , that there is one ; whereas he that maintains one , can easily resolve it by shewing how such a Perswasion flows naturally from the Exercise of every Man's Understanding : and forasmuch as it is alledg'd that there have been some who have dissented , and consequently that the Perswasion is not Universal , it amounts to no more , but that there have been some who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. speak falsly of and bely our Nature : which may be so perverted by Vice , that Men will not acknowledge what lies most proportionate to Reason ; being corrupted by bad Education , evil Customs and wicked Institutions , they destroy even their most natural Notions . So that if the Contradiction of a single Individual or two , were enough to invalidate a Universal Perswasion , or to impeach a Natural Truth , there would be neither one nor t'other in the World ; for not only Cicero tells us there is nothing so absurd which some of the Philosophers have not maintained : But Aristotle informs us that there have been some who have held that the same Thing might at the same time be , and not be . So that , that thing is universally known , not which every one acknowledgeth , but that which every one who hath not debauch'd his Faculties , doth discern . 'T is a very sad Truth , when Men are sunk into the greatest Sensualities , their Reason becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compliant with their Sensual Appetites . Besides , such Men living as if there were no God , can make no Apology to the World for it , but by espousing such Notions as may justifie them in their Courses . Withal , being resolved to live as they list , it is their Interest with reference to their Tranquality in the mean time to believe , through holding that there is none to call them to account , that they may do so , & quod valde volumus facile credimus . From what has been said upon this Argument , I see not what Evasions can be found out to avoid this Concession that there is a God : And truly , considering the slender supports of Atheism , viz. Chance and the World's Eternity , are so easily overthrown , and prove insufficient to satisfie even the thinking Libertine himself , I admire not that the more reputable Name of Deist has been taken up by our Modern Vitioso's : the initial Letter of your Character must be now expanged , and unless you acknowledge Theism , the Men of Letters , ( however debaucht ) will laugh at and contemn you . I have often wondred what those Men think of the Divine Being , or what God is , who are so very familiar with his Name , that they scarce repeat a Sentence without it , altho ' it be by way of imprecating his Judgments , or wishing him to damn them . That the Name is more than a useless Sound most of them will acknowledge ; and those who boldly plead for the Custom of Swearing , do grant that tho' God is , yet doth He not take notice of what they say ; neither are they capable ( if not punisht here ) of suffering hereafter . It must certainly be this Conceit that embolden'd a lewd Fellow , when he was askt whether he was in earnest when he cry'd G — d D — ● Him , to reply , That for his part , Jest or Earnest he thought were equal , since tho' he wisht Damnation , he believ'd there was nothing in his Composition which was capable of it , and therefore there was no danger . Custom had rendred the practise of it familiar , and he used it instead of other words to imbellish his Discourse . If profane Sweating be at all allowable , it must be to such as these ; but for any Man to pray that G — d wou'd D — m his Soul , and at the same time to believe its Immortality , or at least to fear any such thing , is a Matter unaccountable , and no ways to be resolved but by the Degeneracy of our Reason , the Abolition of our Sense , and a total Depravation of our Understandings : and yet this is the Practise ( I do not say of your self ) of many who tell us they are perswaded of the Being of a God , and that they are far from any Certainty that their Souls may not survive their Bodies . There are many Men ( saith a Modern Philosopher , and Physician ) ●●tho take a wonderful delight in Swearing , each word must have a S'w — ds , by G — d , or a G — d D — m them for its attendance ; otherwise the Language would seem to be imperfect , or at least to want its natural Eloquence . This Interjection of Speech is so much practis'd , that some Masters of Languages in France make it the third Lesson to their Scholars . A German ( continues he ) newly arriv'd at Paris , and applying his Mind to the study of that Language , shew'd me his third Lesson which his Master had recommended to him to get by heart . This Pius of Doctrine did contain no less than Thirty , or Five and Thirty Oaths , some of which he said were of the last years Invention , which his Master had particularly marked . I asked the Gentleman how he would come to know their proper Places and Insertions ? He answered me , that that was the first Question he asked his Master ; who resolv'd him , that a little Converse with the French wou'd soon make him perfect in that Business . Well might this Ingenious Man cry out upon these Reflections , O Tempora ! O Mores ! and surely it must strike every more than ordinary thoughtful Man , with the most profound Admiration , to consider the Practises of those Men , who are continually acting that which they themselves have all imaginable assurance they shall sooner or later repent of , and be concern'd for . 'T is very common , as I have before taken notice of , for Men to live as if there were no God ; and we may meet with some so extravagantly audacious , as to tell us they are both certain of the truth of their Opinions , and certain that ( come what will ) they shall never alter them . But yet I very much question , whether one Instance can be given of a clearly reasoning Atheist , unconcern'd in his last Minutes . I had a very slight Acquaintance with a Gentleman of some acquired Parts , who had frequently beasted amongst his intimate Friends ; that he question'd not but he shou'd show at his Death the same disregard to the Belief of a Divine Being , and the Immortality , as he had done all along ; and this he spoke with a more than usual Seriousness . Some few years after ( as I was told by one of his Friends ) this Gentleman being on the Th●●es , the Boat was overset by some Accident , and turn'd the bottom upwards . The Spark had been just before Swearing and Damming himself in his wonted ●●ife ; and yet nevertheless upon his first sinking , he was heard very dolefully to cast out , ●● God be mercif — . By the endeavour of the Watermen , and some other Assistance , they were all saved , some of them almost expiring their last Breath . 'T was several days before this Person was able to go abroad ; and upon his first visit to one of his Fellows , he was upbraided with Cowardise for betraying the Cause of Irreligion , and falsifying his Promise to dye an Infidel . The Sense of his late Disorder had made too great an Impression to be so soon obliterated , and calling to Mind his Deportment when he thought himself a dead Man , he fairly confest that he cou'd not help what he did ; tho' at the same time , if his Soul prov'd independent , he thought himself plunging into Eternal Misery : At this time ( saith he ) my fears are pretty well worn off , I find my self as much a Libertine as ever ; though I must tell you , that you shall never catch me making Resolutions what to do when I am dying . Thus do these miserable Wretches , at one time or other ( in spight of their most firm Resolves to the contrary ) betray the Weakness of their Cause , and by their apparent fears that they are in the wrong , together with their many private and publick Recantations , they by some means or other satisfie us , that there is no secure Dependance upon the strongest of their Arguments , or weightiest of their Notions . I might illustrate this Subject by a Transcript of those clear Thoughts and Apprehensions of the Deity , which are conspicuous in the Writings even of the Heathen Philosophers : but having already transgrest the Bounds of an Epistle , I shall shut up all in the words of an unknown Author to this purpose . It would be too tedious to consider all the little Cavils and Objections of Atheists against a Deity : The most material are reducible to those that have been proposed , and may be refuted by the Answers we now have given , for they proceed either from wrong Apprehensions of the Nature and Attributes of God , or from Ignorance of the Nature and Relation of other things , or from an obstinate Resistance of what is de facto evident ; and all of them demonstrate their Unreasonableness and Absurdity , which doth further appear by the unreasonable Consequences of not acknowledging a Deity , which is a second way of proving it . For if there be no God , then it necessarily follos that either every Thing made it self , or that all things came from nothing , and that there are Effects which have no Cause : for there is Life , Sense , and Reason without any Being capable to produce them : and there are artificial Contrivances , regular Proceedings , and wise Adaptations of Things to ends and purposes , far above the Power and Capacity of any Thing which is Existent . These , and many such Things as these follow the Denial of a God , which are not only great Difficulties , but such gross and sensless Absurdities , as no thinking Person can swallow or digest . As therefore Deformity sheweth Shape and Proportion beautiful , so the Belief of a Deity appears more reasonable by the Absurdity and Unreasonableness of Atheism , which contradicts common Sense , overturns the agreed Principles of Knowledge and Reason , confounds Chance and Contrivance , Accident and Design , and which has its recourse to wild Romantic and most precarious Hypotheses ; for they cannot shun the owning an Infinity , and the Existence of something from Eternity ; and they are forced to acknowledge that things are framed according to the Rules of Art and Proportion . Now as it not more reasonable to ascribe the constant observance of these Rules , to an Intelligent Being , than to Chance or no Cause ? for there is no middle Thing betwixt them to be fixed on : either the one or the other must take place . Nature , which they talk so much of , is an obscure word for concealing their Thoughts and Sentimens ; if by this they mean something distinct from Matter , which moves and directs it , their Nature is God in disguise ; and if they must flee to this for a rational account of the Production of Things , why do they quarrel at the word ( GOD ) which carries a clear Idea , and in the sence of which all the World is agreed . Tho' this Nature of theirs be equivalent , yet it is more mysterious , and therefore it smells of some designed Perversness , as if by the use of this word , and the disuse of the other , they would turn Peoples thoughts from God , and God from the Honour of being the Creator of all things . But if by Nature they only understand certain Laws , and I know not what Ordinances , by which things must move , is this sufficient to explain the first Productions of Things ? For though it should be true that Matter cannot move but according to those Laws , and that moving by them in process of time , the Work could have been produced as it is at present , after that Romantic manner of Cartesius : yet there was no cecessity that Matter should move at all , nor could it move of it self ; wherefore , whether they will or not , they must own the Existence of something prior to Matter it self ; or the Motion of it , which Cartes was sensible of , and therefore he could not build his aiery and fanciful System without supposing the Existence of a Deity . So that in a word , as God is the first Cause and Author of all things , this Belief is the foundation of all solid Reason ; what is not built on this is Nonsence and Absurdity . I know the Atheists arrogate to themselves Wit and Judgment and Knowledge above others , and do think that it is the Ignorance and Credulity of the Bulk of Mankind ( at one lately words it ) which make them to be of another Belief : but why I pray must they carry away Sense and Understanding from others , because they are so vain as to think it ? Do not those in Bedlam think themselves wiser than others ? all the rest of the World are Fools in their eyes , and those who keep them there not only such , but Oppressors and most unjust . Yet Atheism is a more extravagant and pernicious Madness , which it is the highest Interest of Mankind to keep from spreading . But alas , it has been suffer'd to take root , it is cherisht and encourag'd : Men walk the Streets , and publickly act this Madness : in every Corner they throw their Scoffs , and Droll against the Almighty Author of their Being . They meet in Companies to concert how they may most wittily expose Him , and what is the readiest way to render Him ridiculous in the eyes of others : a Clinch , a Jest , or puny Witticism , is receiv'd and entertain'd and carried about with all diligence . Tho' there be no reason why the Atheist should be a Zealot , there being no obligation on him to propagate his opinions , and because the less they are entertain'd by others , he himself is the more secure : Yet no Sect is become more zealous of late than Atheists and their Fraternity , who maintain their Cause by an affro●ting Impudence , by the Exercise of a frothy Wit instead of Reason , and by jesting and drolling instead of serious Arguments ; but let any Man judge if this be a reasonable or commendable way of handling a Matter so serious and important : Should Impudence run down Evidence ? Should a Jest or a foolish Witticism be of more weight than the Dictates of common Sense and sound Reason ? If these Men were capable of Counsel , I would ask them whether they are absolutely sure that they are in the right ? Are they able to demonstrate that there is no God ? This is more than any ever yet pretended to : and if they cannot pretend to this , ought they not to walk very cautiously ; if there be a God ( as there may for any assurance they have to the contrary ) what then have they to expect for their bold Insults and Oppositions to Him ? Our Notion of a God is no vain Hypothesis or imaginary Supposition ; 't is a Truth loudly proclaim'd and strongly confirm'd , not only by Reason , but every part of the World. So that whatever the Atheist may arrogate to himself , and whatever esteem may be paid to him in a corrupt Age , yet i● he so far from being wiser than others , that by the Universal Voice of Nature , as well as that of Divine Revelation , he will be declared a Fool who saith there is no God. May the Supreme Power direct us all to a Knowledge of Himself , such a Knowledge as will be attended here with a solid Peace and Satisfaction , and hereafter with Eternal Happiness . I have nothing more to add , unless this , that I am ( in all Sincerity ) Your real Friend to serve you . LETTER II. Concerning Providence . To Mr. &c. — My esteemed Friend , IN my former you had the Thoughts of several Learned Men , together with my own Conjectures , concerning that unhappily controverted Truth ( the Basis of all others ) the Existence of a God. In this I shall communicate my own Sentiments ( amongst those of some more prudent Persons ) concerning Providence : a Matter by almost all Men frequently debated , altho ' by very few of them very rationally explicated . This is indeed a Theme so difficult , so intricate and obscure , so amasingly stupendious , and withal a Subject that requires so very much Caution in its Explanation , on the account of its general Moment and Concern , that I profess to you , I scarce know where or in what manner to begin , or how to deliver my Conceptions freely on this weighty Argument : I will however venture some few of my own Thoughts , rude and indigested as they have occur'd upon a short Reflection ; if the Philosopher shou'd happen to get the Ascendant of the Christian , I hope it will be excus'd by those who consider the Person unto whom I write : You have given me , I must acknowledge , a liberty to open the Pandects of Nature , and to furnish my self from thence with any thing that seems useful , but will have nothing to be thought valid which is transferr'd from the more Sacred Records of Revelation . A God , ergo a Providence , has been by almost all , but especially Christian Philosophers , thought a necessary Conclusion : but since we are to concede nothing by way of an implicite Faith , or as founded upon the bare Testimony of other Men , I shall not spend my time in considering the Analogy , or reflecting whether or no these terms are Synonimous : but will endeavour impartially to take notice , not only of some few particulars , which may countenance , but of some others which seem to thwart and to be repugnant to this Notion , as it seems generally establisht . In order to my proceeding , I expect you should take notice that with some others , who have written upon this Subject , I distinguish Providence as bipartite , or under a double signification ( viz. ) General and Particular ; the former , which by Philosophers is term'd the general Concourse or Co-operating Influence , I conceive to be so reasonable and intelligible a Notion , that I presume , when once you have consented to the acknowledgment of a first Cause of all Things , you will find your self as it were necessitated to own , that the same Power who created the Universal Matter out of Nothing , and disposed its several Parts into so many curious and elaborate Engines , must unavoidably be concern'd , at least in the preservation of the same from Annihilation , or extend a Power of Conservation to its continuance and support ; for however possible it may be to conceive that God Almighty in directing the Particles of Matter into their several Shapes , Forms , or Configurations , did establish certain Catholick Laws of Motion , yet surely , if hereupon we suppose the Deity to retire within himself , no farther to be concern'd with his Divine Workmanship , nor so much as ever after to think of or regard it ; it is utterly unconceivable that Matter and Motion , and the several Textures arising from their Combination , can be kept on foot , or secured from their Primitive Non-existence . In this Doctrine of God's ordinary Concurrence , I must confess I can find nothing but what is easie and as it were self-evident ; but when we survey some very unaccountable Ph●nomena , and those various Anomali's which run retrograde to our Sense and Opinions of the Divine Attributes ; when we reflect upon what some call the Prosperity of wicked Men , and the Adversity of the good ; when we see Justice and Innocence trampled under foot , and all that 's good and vertuous , degraded and contemned , whilst Vice in the mean while reigns as it were triumphant ; when we see that neither the Profession nor Practise of the Sacred Rites of Religion , can secure us from Rapine , Cruelty and Oppression ; lastly , when we consider , as the Atheist says , That Time and Chance hapneth to all ; these , I say , notwithstanding they may be fairly solv'd by those Primitive Laws of Motion bestow'd on Matter , and still maintain'd by the Divine Being ; yet when we view them as under his immediate Concern and Government , or resulting from his especial Providence , they then appear with a somewhat differing Aspect , and leave our Reason in a thick Darkness and Obscurity . To this purpose , you may object that however great and wise that Power may be , who made the World , you can discover not much of either in its Government . You can own indeed , that all Effects must have sufficient Causes , but then ( of which you make so mighty an advantage ) you daily find these Causes take place in the production of all Effects promiscuously , and that they are seldom or never prevented by a Divine Suspension , even when they seem to impeach the Power and Wisdom of an especial Providence . That I may give an Instance suitable to your own Thoughts ; You see that Mankind ( from whatsoever Cause they had their Origine ) are now continued by the mutual Embrace or Carnal Knowledge of the Two Sexes ; and therefore you don't admire , that when they come together in the state of Wedlock , or under the Nuptial Institution , with the Generative Organs rightly dispos'd , that they should propagate their Species : but when on the other hand , you consider many incestuous Embraces , and that a Conception is the Result of a Venereal Act in Fornication or Adultery , provided the faeminine Ova are prolific , or capable of Impregnation by the Seminal Aura of the Male : Here you see abundant Reason to cry out of Providence , and expect the Supreme Power should either immediately pursue the Transgressors with Divine Vengeance , or suspend his Laws of Motion in the Act , in order to prevent a spurious Illegitimate Issue . Again , by the same Catholic Law of Motion , or rather by a Specific Gravity or Principle of Gravitation ( which is the Property of every Particle of Matter ) you come to understand that if a ponderous Body be suspended by too slender a Line , or a weighty Structure raised upon an infirm Basis , insufficient for its Support or Fulcrum : Here , I say , by a very little knowledge in Mechanicks , you easily foresee , that if the suspended Body preponderate the force intended to hold it up , the Line must necessarily break , and the weight as necessarily fall : so likewise the Building in time grown ruinous , or decay'd by other Accidents ( the Foundation failing ) most certainly tumbles ; but if a sober or reputed pious Man passing by should chance to make a Perpendicular to the suspended Body at the time of the Lines breaking , and by the fall of the said weight receive some extraordinary hurt : or if by the sinking of an infirm Building , a supposedly righteous Family should be crusht to Death ; here the Atheist thinks he has a strong and powerful Reason to inveigh against , or triumph over the Providence of God , and will hardly be perswaded , but that if the Divine Being did inspect or concern himself with the Affairs of Mankind , he would upon all such Emergencies miraculously interpose , and either by a Revelation , or some other Supernatural Illumination , discover to us the impending danger , or ( for our Security ) stop the Laws of Motion , which he at first establisht , or deprive those Bodies of their Specific Gravitation which would otherwise injure us . Farther , According to this general and prime establisht Law , 't is easie to conceive that * the minute Particles of Matter , each of them having their own proper size , shape or texture , as it happens that they are posited in reference to the Horizon , as erected , inclining or level , when they come to convene into one Body , from their primary Affections , Disposition and Contrivance , as to Posture and Order , there must necessarily result that which by one comprehensive Name , we call the Figure , Shape , or Texture of that Body : and what we call a Monster after this manner produced , is so far from being an Error or Trespass upon the Laws of Motion , that there is nothing less than a Miracle could prevent it ; and indeed supposing the Particles of Matter ( from whatever Cause ) posited in the manner we are now speaking , it would be much more monstrous , if they should convene into any other Shape , which we account more regular , handsom , or compleat . But then , when we survey this unusual Figure as the Workmanship of the Deity , especially where we suppose the same was design'd a Mansion for the Rational Soul , we expect that the Supreme Architect should have interpos'd , and either alterd the Laws of Motion , or have given a new Modification to the Particles of Matter , whereby they might be disposed to have better answer'd his Design , and to be rendred more pliable to what Philosophers pronounce the Plastic Power . Our Reflections of this Nature , upon the particular Providence or God's Government of the World , do put us very often upon the most impious Conclusions , and almost perswade us to question ( if we are not very cautious and sensible that it is impossible for us to fathom his Designs ) whether there be any Divine Intelligence at all , or other Superintendent Being , who sits at the Helm , and takes notice of us Mortals ; all this being in our Opinions more easily resolvable into Time and Chance , Matter and Motion . These ( if I mistak not ) are the unhappy Doubts of the Inconsiderate , and altho' they appear not so bare fac'd in the modester sort of Infidels , yet are they ( so far as we are able to apprehend ) the genuine Thoughts of every irreligious or profane Person . We are too apt to set up our own perverted , shallow , and corrupt Reason for the Universal Standard , to which Test must be brought not only each others Actions , but those of God himself , and ( which is somewhat strange ) notwithstanding scarce any one of our Lives is regulated by this Exemplar ; yet if we cannot immediately reconcile the unsearchable and inscrutable Designs of the Supreme Power , to our own finite Understandings ; if we discover not the most secret Mysteries or Arcana Deitatis , and are unable to account for each several Dispensation , we blaspemously cry out with Epicurus , Aut De●● vult toltere Mala , & non potest : aut potest & non vult : aut utque vult neque potest : aut & vult & potest . Si vult & non potest , imbecillis est , idioque non Deus . Si potest & non vult , invid●● est , quod aeque alienum à Deo. Si neque vult neque potest : & invid●● & imbecillis est , idebque utque Deus . Si vult & potest , quod solum Deo convenit , unde ergo Mala ? aut cur illa non tollit ? Believe me ( Sir ) I have been often apt to think , that we need not seek much farther for the Causes of Irreligion , than our mistaken Notions concerning Providence ▪ nor indeed can I perswade my self of a greater stumbling Block , or more considerable Difficulty , to be encountred in the Christian Warfare . It is this which hath sometimes stagger'd the Faith of some of the wisest Men , and made others pure Sceptics in Matters of Religion . It was this which put the Divine Psalmist ( if I may use his words ) upon crying out , * But as for me , my Feet were almost go●e , my step● had well ●igh slipt . For I was envious at the foolish , when I saw the prosperity of the wicked : for they are not in trouble as other Men , neither are they ●l●g●ed like other Men. Their Eyes stand out with fatness : they ●●●e more then heart could wish . They are corrupt and speak wickedly . They set their Mouth against the Heavens , and they say how doth God kn●w . Behold ! these are the ungodly , who prosper in the World : Verily I have cleansed my heart in vain , and washed my hands in Innocence : for all the day long have I been plagued and chastened every Morning . When I thought to know this it was too painful for me , until I went into the Sanctuary of God , then understood I their end . We have surely the less Reason to admire , that the regardless and foolish Libertine shou'd be startled at the seemingly unequal distribution of the Divine Favours , when we find the devout Psalmist himself almost confounded , and openly confessing that these things were too painful for his knowledge , till he went into the Sanctuary and there inform'd himself . To the same purpose ( says one of the ancient Fathers ) Videbat Epicurus , Bonis adversa semper accidere : Paupertatem , Labores , Curae , Amissiones : Malos contrà Beatos esse , augeri Potentia , Honoribus affici . Videbat Innocentiam minus tutam , Scelera impune committi . Videbat sine delectu Morum , sine ordine & discrimine annorum , saevire Mortem : sed alios ad Senectutem pervenire , alios Infantes rapi , alios jam robustos interire , alios in primo adolescentiae flore immaturis funeribus extingui . In Belli● potius meliores & vinci , & perire ; maxime autem commovebat , Homines imprimis religiosos malis affici ; iis autem , qui aut Deos omnino negligerent , aut minus pie colerent , vel minora incommod● evenire , vel nulla . It was the like Consideration , which extorted that Confession of Ovid , Cum rapiant Mala Fata Bonos , ignoscite fasso , Sollicit●r null●s esse putare Deos. It was the seeming Felicity of the Impious and Unjust , with the smart Afflictions of the Pious and Devout , that amazed the sober Claudian ( as he is called by Dr. Ch — ) and more than inclined him to Apostatize from Religion , and declare himself on the side of Epicurus in these words : Sepe mihi dubiam traxit Sententia Mentem , Curarent Superi Terras , au nullus inesset Rector , & incerto fluerent Mortalia Casu ? Sed cum Res Hominum ta●ta Caligine volvi Adspicerem , laetósque diu florere Nocentes , Vexariqu● Pios : rursu● labefacta Cadebat Religio , causaeque viam non sponte sequebar Alterius vacuo quae currere semina motu Adfirmat , magnúmque novas per Inane figuras Fortuna , non Arte regi , quae Numina Sensu Ambiguo vel nulla putat , vel nescia nostri . Men look into the World ; and perceive a showre of Good and Evil over their Heads , which falls down , as they imagine , without Choice or Direction : They acknowledge indeed an establisht Law of Motion , but by what Power they heed not ; nor will they be perswaded of the Author's Justice , since the same Event at sometimes happens to all ; and if the Wicked have not the Precedence , they are at least equally happy in this Life with the Good and Pious . These Men ( saith that great Master of Antiquity the Learned B — of W — ) have found out an expurgatory Index for those Impressions of a Deity which are in the hearts of Men ; and use their utmost Art to obscure , since they cannot extinguish , those lively Characters of his Power , which are every where to be seen in the large Volume of the Creation . Religion is no more to them , but an unaccountable Fear , and the very Notion of a Spiritual Substance ( even of that without which we cou'd never know what a Contradiction meant ) is said to imply one ; but if for quietness sake , and it may be to content their own Minds , as well as the World , they are willing to admit of a Deity ( which is a mighty Concession from them who have so much Cause to be afraid of Him ) then to ease their Minds of such troublesome Companions as their Fears , they seek by all means to dispossess Him of his Government of the World , by denying his Providence and Care of Humane Affairs . They are contented He should be called an Excellent Being , that shou'd do nothing , and therefore signifie nothing in the World. Or if the Activity of their own Spirits may make them think that such an Excellent Being may sometimes draw the Curtain , and look abroad into the World , then every Advantage which another hath got above them , and every cross Accident which befals themselves ( which by the power of Self-flattery , most Men have learnt to call the prosperity of the Wicked , and the Sufferings of good Men ) serve them for mighty Charges against the Justice of Divine Providence . Thus either God shall not govern the World at all , or if He do , it must be upon such terms as they please , or approve of . So great is the Pride and Arrogance of our Nature , that it loves to be condemning what it cannot comprehend ; and truly , there need be no greater Reason given concerning the many Disputes in the World about Divine Providence , than that God is wise , and we are not , but would fain seem to be so ; while we are in the Dark , we shall be always quarrelling , and those who contend most , do it that they might seem to others to see , when they know themselves that they do not . The variety of Disputes which have been founded upon the unaccountable Methods of the Divine Providence , and the Arguments brought by designing Men to overthrow this Notion , as it is founded in Religious Minds , tho' they have perverted the Faith of some , and like an impetuous Torrent , overwhelmed and confounded a great part of the Christian , as well as Heathen World , have yet proved ineffectual to Bias or Seduce those , whose Modesty has been greater than to set up their own Reason for an adequate Rule of Truth ; who have had more Piety and solid Wisdom than to limit the Power even of Omnipotence it self , to their own bounded and very narrowly circumscribed Intellectuals ; and too much Consideration to be impos'd on , by the Information of their External Senses , or to take every slight appearance of Reason for a convincing Argument . It is surely the most ridiculous Folly and Presumption of which any Man can be guilty , to pretend to set limits to that most Excellent Being , by whose Power we live ; or to deny the All-wise Author that Homage and Fealty due unto Him , for no other Reason , but because we can't acquaint our selves with the secret● of his Designs , have very little knowledge of final Causes , cannot dive into the motives of every single Dispensation , and are not chosen Privy Councellors to the Majesty of Heaven . But before I attempt any Explication of the foregoing Difficulties , or make any Reply to these usual Atheistical Objections , I will give you the Sentiments of two very Learned Men concerning the general Concourse or Act of Conservation , which one of them has been pleased to term a continued Act of Creation ; a Business of so vast an import and necessity , that shou'd it please the Almighty Architect , for the least moment of time , wholly to withdraw his Divine Power of Preservation or ordinary Concourse , the Universal System must fall to ruine , and this beautiful Fabric be immediately translated into its Primitive Chaos . In our Reflections upon Divine Providence , we are to imagine it impossible that any thing shou'd happen otherwise , than the same Providence hath determin'd : for it must be understood that all things are guided by his Providence , whose Decrees are so immutable , that unless those things which the said Decrees have pleased to let depend on our free Disposition , we ought to think for our parts , that nothing happens but what must of necessity ; nor can we without a Crime , desire that the same shou'd happen otherwise . Mr. Boyle in his Enquiry into the Notion of Nature , has some particular Thoughts , which however at first view they may seem to thwart an especial Providence of God , for that He does not interpose or miraculously intervene , so often as we expect he shou'd ; yet they will give us a clear insight into our mistaken Notions concerning that Semi-Deity we call Nature , and helps us to reconcile some very odd Effects , not only to our Belief of the Divine Being , but of his general Concourse . 1. I conceive ( saith that Excellent Philosopher ) that the Omniscient Author of Things , who in his vast and boundless Understanding comprehended at once the whole Systeme of his Works , and every part , did not mainly intend the welfare of such or such particular Creatures , but subordinated his Care of their Preservation and Welfare , to his Care of maintaining the Universal Systeme and Primitive Scheme and Contrivance of his Works ; and especially those Catholic Rules of Motion and other grand Laws , which he at first establisht amongst the portions of the Mundane Matter : so that when there happens such a Concourse of Circumstances , that particular Bodies , fewer or more must suffer , or else the setled Frame , or the usual Course of things must be alter'd , or general Law of Motion hindred from taking place ; in such Cases , I say , the Welfare and Interest of Man himself , as an Animal , and much more that of inferiour Animals , and of other particular Creatures , must give way to the Care that Providence takes of Things of a more general and important Nature and Condition . This premis'd , to obvi●●● Mis-constructions , I shall take notice that there are several Instances of Persons , who have been choak't with a Hair , which they were unable either to cough up , or to swallow down . The reason of this fatal Accident is probably said to be the irritation that is made by the stay of so unusual a thing as a Hair in the Throat , which occasions every violent and disorderly or convulsive Motions , to expel it in the Organs of Respiration ; by which means the continued Circulation of the Blood , necessary to the Life of Man , is hindred , the consequence whereof is speedy Death : but this agrees very ill with the Vulgar Supposition of such a kind and provident Being as they represent Nature , which is always at hand to preserve the Life of Animals , and succour them in their Physical Dangers and Distresses , as occasion requires ; for since a Hair is so slender a Body that it cannot stop the Throat , so as to hinder either the free passage of Meat and Drink into the Stomach , or that of the Air to and from the Lungs ( as may he argued from divers no way mortal Excrescencies and Ulcers in the Throat ) were it not a great deal better for Nature to let the Hair alone , and to stay till the Juices of the Body have resolv'd or consum'd it , or some other favourable Accident have remov'd it , than like a passionate and transported thing , oppose it like a Fury , with such a blind violence , as instead of ejecting the Hair , expels the Life of him who was troubled with it . How the care and wisdom of Nature will be reconciled to so improper and disorderly a proceeding , I leave her Admirers to consider : but it will appear very reconcileable to Providence , if we reflect upon the lately given Advertisement ; for in regard of the use and necessity of deglutition , and in many cases of coughing and vomiting , 't was in the general most convenient that the part ministring to those Motions , shou'd be irritated by the sudden sense of things that are unusual , tho' perhaps they wou'd not be otherwise dangerous or offensive ; because , as we formerly noted , 't was fit that the Providence of God shou'd , in making provision for the welfare of Animals , have more regard to that which usually and regularly befalls them , then to extraordinary Cases or unfrequent Accidents . 2. Now the difficulty we find to conceive , how so great a Fabrick as the World can be preserved in order , and kept from running again to a Chaos , seems to arise from hence , That Men do not sufficiently consider the unsearchable Wisdom of the Divine Architect , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Scripture stiles Him ) of the World ; whose piercing Eyes were able to look at once quite through the Universe , and to take into his prospect both the beginning and the end of time : so that perfectly foreknowing what wou'd be the consequence of all the possible Conjectures of Circumstances , into which Matter divided and moved according to such Laws , cou'd in an Automaton , so constituted as the present World is , happen to be put , there can nothing fall out , unless when a Miracle is wrought , that shall be able to alter the course of things , or prejudice the Constitution of them any farther than He did from the Beginning foresee and think fit to allow . And truly , it more sets off the Wisdom of God , in the Fabric of the Universe , that He can make so vast a Machine as the Macrocosm , perform all those many things which he design'd it shou'd , by the meer contrivance of brute Matter , manag'd by certain Laws of local Motion , and upheld by his ordinary and general concourse , than if He imploy'd from time to time an intelligent Overseer , such as Nature is fancy'd to be , to regulate , assist and controul the Motion of its parts . For as Aristotle , by introducing the Opinion of the Worlds Eternity , did at least in almost all Mens Opinions , openly deny God the Production of the World ; so by ascribing those admirable Works of God to what he calls Nature , he tacitly denys him the Government of the World. Now those things ( continues he ) which the School Philosophers ascribe to the Agency of Nature , interposing according to Emergencies , I ascribe to the Wisdom of God in the Fabric of the Universe ; which He so admirably contriv'd , that if He but continue his ordinary and general Concourse , there will be no necessity of extraordinary Ineterpositions ; which may reduce Him to seem as it were to play after-games : all those Exegencies upon whose account Philosophers and Physicians have devised what they call Nature , being foreseen and provided for in the first Fabric of the World : So that meer Matter , thus order'd , shall in such and such Conjunctures of Circumstances , do all that Philosophers ascribe on such occasions to their almost Omniscient Nature , without any knowledge what it does , or acting otherwise than according to the Catholick Laws of Motion . For when it pleaseth God to over-rule or controul the establisht Course of Things in the World , by his own Omnipotent Hand , what is thus perform'd may be much easier discern'd and acknowledg'd to be miraculous , by them that admit in the ordinary Course of Corporeal things , nothing but Matter and Motion , whose powers Men may well judge of , than by those who think there is besides a certain Semi-Deity which they call Nature , whose skill and power they acknowledge to be exceeding great , and yet have no sure way of estimating how great they are , and how far they may extend . And give me leave to to take notice to you , on this occasion , that I observe the Miracles of our Saviour and his Apostles , pleaded by Christians on behalf of their Religion , to have been very differently look't upon by Epicurean and other Corpuscularian Infidels : and by those other Unbelievers , who admit of a Soul , of the World , or Spirits in the Stars ; or in a word , think the Universe to be govern'd by Intellectual Beings distinct from the Supreme Being we call GOD : For this latter sort of Infidels have often admitted those Matters of Fact , which we Christians call Miracles , and yet have endeavour'd to solve them by Astral Operations and other ways ; whereas the Epicurean Enemies of Christianity have thought themselves obliged resolutely to deny the Matters of Fact themselves , as well discerning that the Things said to be perform'd , exceeded the Mechanical Powers of Matter and Motion ( as they were managed by those who wrought the Miracles ) and consequently must either be deny'd to have been done , or be confest to have been truly miraculous . Thus far Mr. Boyle . I must confess my self extreamly taken with the Thoughts of this great Man , which are every where so weighty , and withal so modest , that I know of no Author I have as yet consulted , who hath so pertinently handled in a few words this noble Theme , or afforded me so much Content and Satisfaction . I have been formerly , like your self , very familiar with Fate and Fortune , Time and Chance , with Destiny and other empty Notions ; and which was the farthest of my Flight , when I knew how to talk of Real Qualities and Substantial Forms , when I conceiv'd the Archaeus or Plastic Power as a kind of Agent or Intelligent Being , disposing and ordering the Seminal Principles ; choosing or selecting fit Materials ; designing and drawing out as it were the first Rudiments of Life , and delivering to each Part a Capacity to discarge its Office or proper Function . Lastly , When I could resolve all with much ease into the ambiguous term of Nature , I thought my self arriv'd at a Ne plus ultra , till the Result of a more serious Consideration , which I was put upon by a Converse with the Writings of this Divine Philosopher , obliged me to conclude thus , and to take for granted , That however all the Phaenomena , or each several Event we have , or ever shall see come to pass , may be accounted the immediate Off-spring of Matter , as variously modify'd by local Motion : Yet notwithstanding this Concession , we must mediately recur to the Divine Providence , not only for some Author of this Motion , who did in the beginning establish its Laws , or prescribe those general Rules 't is govern'd by ; but also for a Power by whose Co-operating Influence the same are still maintain'd , and without which these second Causes ( by too many only taken notice of ) wou'd be depriv'd of their Energy . There is nothing , Sir , will hely you to evade this , unless it be the sorry Refuge of the Worlds Eternity ; which in my former Letter was proved to be taken up with any shadow of Reason or Probability : a most precarious Assertion , which being deny'd can never be prov'd : A Contradiction to the Universal Tradition of Mankind , which hath always attested that the World had a Beginning . It is an Assertion against the current Testimony of all History , which traceth the Original of Nations and People , the Invention of Arts and Sciences , and which sheweth that all have hapned within the space of less than Six thousand years , according to the most probable ( if not certain ) Calculation , which cou'd not be if the World or Man had been Eternal : 'T is therefore with much reason that your beloved Lucretius thus wittingly argues upon this Topic , But grant the World Eternal , grant it knew No Infancy , and grant it never now , Why then no Wars our Poets Songs employ Beyong the Siege of Thebes , or that of Troy ? Why former Heroes fell without a Name ? Why not their Battles told by lasting Fame ? But 't is as I declare ; and thoughtful Man Not long ago and all the World began : And therefore Arts that lay but rude before Are publisht now , we now increase the store We perfect all the old and find out more . Shipping's improv'd , we add new Oars and Wings , And Musick now is found and speaking Strings . These Truths , this Rise of Things we lately know . But I have endeavour'd likewise to demonstrate that the Supposition of Eternal Matter is ogregiously absur'd , and that Motion is by no means to be accounted of the Essence of Matter , but extra-advenient thereunto ; yet supposing that hath Motion and Matter were Eternal , without a powerful and wise Providence to direct the Particles of Matter , and give Laws to Motion , there could never have been any thing else than an Eternal Jumble , nor so much as one regular Structure wou'd ever have been produc'd . This I am perswaded is an Apodictical or Self-evident Truth , altho' for its Illustration I will enlarge in Mr. B — 's words . There are indeed but few productions which are not Mechanical ; but the Powers of Mechanism , as they are entirely dep●●●●●● on the Deity , so they afford us a very solid Argument for the Reality of his Nature . If we consider the Phaenomena of the Material World , with a due and serious attention , we shall plainly perceive that its present Frame and Constitution , with its establisht Laws , are constituted and preserved by gravitation alone ; that is the powerful Cement which holds together this magnificent Structure of the World ; without that the whole Universe , if we suppose an undetermin'd Power of Motion infus'd into Matter , wou'd have been a confused Chaos ; without Beauty or Order , and never stable or permanent in any Condition : Nevertheless this Gravity , the great Basis of all Mechanism , is not it self Mechanical , but the immediate Fiat or Finger of God , and the Execution of the Divine Law : for there is no body that has this Power of tending towards a Center , either from it self or from other Bodies : so that tho' we do believe and allow that every Particle of Matter is endow'd with a Principle of Gravity , whereby it wou'd descend to the Center , if it were not repell'd upwards by heavier Bodies ; yet are we fully perswaded , and certainly convinc'd , that this Gravity must be deriv'd to it by nothing less than the Power of God. If we consider the Heart which is supposed to be the first Principle of Motion and Life , and mentally divide it into its constituent Parts , its Arteries and Veins , and Nerves and Tendons , and Membranes and the innumerable little Fibres that these secondary Parts do consist of ; we shall find nothing here singular , but what is in any other Muscle of the Body : 't is only the Site and Posture of these several Parts , and the Configuration of the whole , that give it the Form and Functions of a Heart : now why should the first single Fibres in the formation of the Heart , be peculiarly drawn in spiral Lines , when the Fibres of all other Muscles are made by a transverse Rectilinear Motion , or what cou'd determine the fluid Matter into that odd and singular Figure , when as yet no other Member is supposed to be formed , that might design the Orbit of its Course ? Let Mechanism here make an Experiment of its Power , and produce a spiral and turbinated Motion of the whole moved Body without an External Director ? 'T is true , when the Organs are once framed by a Supernatural and Divine Principle , we can willingly enough admit of Mechanism in many Functions of the Body , but that the Organs themselves shou'd be mechanically form'd , is as impossible as inexplicable . I shall now flatter my self with hopes , that what I have here alledg'd will be lookt upon by you to be but little short of Demonstration , not only that there is a God ( which was the Subject of my first ) but that He governs the World at least by keeping up his establisht Laws of Motion , or by the general Concourse of his Providence , which is manifestly conspicuous in his maintaining this mighty System of the World , and in the Efficacy deriv'd from Him unto Secondary Agents , or those which are more frequently term'd Natural Causes . What remains of this Argument , which is by much the more intricate and difficult part , relates to the special Providence , upon which is founded , as I conceive , our Belief of these two Propositions : 1. That God Almighty , or the First and Supream Being , in his Government of the World , has not so indispensably confin'd Himself to those general Laws of Motion He at first setled in the World , but that He has reserved to Himself a power of Dispensing with the same , and does deviate from these Rules by Suspending the Laws of Motion , or by a particular Intervention and Interposition of his Power , so often as it pleaseth Him to act miraculously , or to bring to pass a Supernatural Effect . 2. That all the several Changes , Revolutions , or whatever else befals us from the Womb even to our Graves , are by the special Providence of God allotted for us . As to what respects the first of these , viz. God Almighty's deflecting or at some times deviating from his usual and general Laws , it is impossible we shou'd ever Convince any obstinate Infidel of any such Matter of Fact , unless he were an Eye-witness when the Business was transacted , and so as it were compell'd to acknowledge the Effect to be Supernatural , or surmounting the Power of Secondary Agents . We have indeed a sort of Men in the World , so wonderfully conceited of their own Acquirements , and so strangely opinion'd of the Extension of their own Minds , as to imagine there can be no such thing as an inexplicable Event ; but that all may be fairly and intelligibly resolved without that pusillanimous and servile Refuge ( as they express themselves ) of recurring to a Miracle , the Founders ( say they ) of which , have always been some subtil Impostors , who to promote an Interest or to serve their own turn , have found it no very difficult Matter to impose upon the Mole-ey'd Multitude . And at this rate not only the Supernatural Actions of the Apostles , but the Surprising and Stupendious ones of their Master Jesus Christ , must either by these Men be utterly deny'd , or resolv'd ( if it were possible ) by the generally establisht Laws , or ( in their own words ) by the Powers of Nature : so that we must either believe the History of our Saviour to be pure Forgery , a Romantic Legend fob'd upon us by designing Men , or else we must have recourse to the Men of this piercing Apprehension , and consult them as our Oracles for an Explanation of those Accounts , which we , poor silly Creatures , believe to have been miraculous . It is in vain , I know , to send you to that Sacred History , where so many of these Stupendious and Divine Operations are faithfully recorded , whilst you continue so Sceptical as to doubt concerning the Credit of the Historian , or so much an Infidel as to deny the History to be an Authentic Record . If you can believe there was ever such a Person as Jesus Christ , or such Men as his Apostles , which I think in reason you are as much ob●ig'd , as to believe that there were any Contemporary Prince or People at that time upon Earth , nay ( setting aside the remoteness of Place and Time ) as that there ever was such a Person as King Charles the First in England , or Lowis the Thirteenth in France : If , I say , you can concede this , I would then beg you to consider , which way or by what means you can conceive it possible , that the surprising and supernatural Acts of those we are now speaking of , such as the turning Water into Wine , satisfying the hungry Appetites of many hundreds with no more then naturally suffic●d for some few single Persons : Walking upon the Surface of the Water , restoring the Sick by a word speaking , and commanding the Dead to arise from the Grave , with many others which were performed , not clandestinely or in private , but in the midst of very great Assemblies , or a large Concourse of People , and those for the most part implacable Enemies , and consequently very curious in sifting out the Truth : I say , I would fain know which way you can conjecture a Possibility that a Design of this Import and Universal Tendency , cou'd be fraudulently carried on inperceptibly to that great Number of Auditors and Spectators , who were not wholly made up of the giddy Rabble or inconsiderate Mob , but had some , even of the Priests and Elders of the Jewish Church ( Men doubtless too well acquainted with the Powers of Matter and Motion to be impos'd on ) to attest the Truth of many of these Operations . We may easily believe that those who lookt upon the Gospel Promulgation , as an insupportable Burthen and Incroachment , and accounted it no other than a kind of Heretical Innovation upon their more anciently establisht Law , would make it their Business to pry into and enquire with their utmost Caution into the truth of those Facts , which finding themselves obliged to acknowledge Supernatural or Surmounting the Laws of Nature , or the force of Second Causes , yet rather than confess any such Matter as a Divine Energy , they would have them to be transacted by a Diabolical Assistance . I might make , I think a farther very rational Query , Whether you can believe the Accounts we have given us in Ecclesiastick History of the Martyrdoms or painful Sufferings of some of these Apostles : If you do believe any of these Accounts , as I think you may those at least which are recorded by some Friends even of the Tyrants themselves , who were concern'd in the Patriarchal Tragedies , it will be worth while to enquire into the Motives which induced them to hazard their Lives , by taking on them their several Embassses : If instead of Honour , you find they had Disgrace ; instead of Riches and Grandeur , Poverty and Contempt : if instead of Courtesie , Civility and Respect , they met with nothing but Reproach and Railery : Lastly , if for all their hardship , instead of Temporal Promotion and Preferment , they willingly submitted to an accursed , ignominious and painful Death , you then must either think there never were any such Men ( and thus by the same liberty you may disbelieve any such Places as the Countries where 't is reported they suffer'd Death ) or if you think there were , you must believe them either distracted , or finally , that in following the Direction of their great Patron , they acted like Men truly reasonable and discreet , and in that they preferr'd a Life of Misery , Anguish , Disquiet and Tribulation , it is plain they had an Assurance , as well as Expectation , of their Reward elsewhere ; and that they question'd not to find a sufficient Recompence bestow'd upon them for all their Sufferings , in those Sacred Mansions not made with hands , Eternal in the Heavens . But of this I shall discourse more hereafter , when I come to give you my Opinion of Reveal'd Religion . In the mean time , if none of those unaccountable Phaenomena which latter Ages have produc'd some of which have been transacted within the compass of our own Memory ; and many more within a Century last past ; such as Voices , Specters , Apparitions , Stupendious Recoveries of the Sick and Lame , together with the Satanical Powers of Fascination and Diabolical Possessions : if these , I say , however sufficiently attested , will not be sufficient to induce you to believe , that there ever was such a Thing as a Supernatural Production , but that all Things are burried on by an establisht Law , or ( in your own more pleasing words ) by an irresistible Fate or Destiny , and that all Effects are the pure Result of Matter under its several Modifications , whose Powers were never superseded by any higher Principle ; and farther , that there are no such extraordinary Prints of a Divinity , or Marks of Wisdom conspicuous in the Creation ; I would then desire you with as much attention as you can , considerately to examine the Structure of your own Body : And if you begin with a Survey , even of an inconsiderable part thereof , such as your Fingers , in each of these ( as is well remarkt by Mr. B — ) you will find Bones and Cartilages , Ligaments and Membranes , Muscles and Tendons , Nerves and Arteries , Veins and Skin , and Cuticle and Nail , together with the Medulla , the Fat and Blood , and other nutritious Juices , and all these solid parts of a determinate size and figure , texture and scituation ; and each of them made up of myriads of little Fibres and Filaments , not discoverable to the naked Eye ; I say , when you consider how innumerable Parts must constitute so small a Member , surely you cannot look upon it , or the whole Body , wherein appear so much fitness , use and subserviency to infinite Functions , any otherwise than as the Effect of Skill and Contrivance : If this will not extort a Confession from you , that you are fearfully and wonderfully made , you must at least allow your self to be the Workmanship of some Intelligent Being ; and altho' the commonness of the Object takes off your Admiration , and you now find the Propagation of Mankind in a Method setled by the Divine Providence , yet if you transgress not the Bounds of Reason , you must affirm their first Production to be by the immediate Power of the Almighty Author of all Things , and that every succeeding Generation of them are the Off-spring of one primitive Couple . Having survey'd some of the Extremities of this mighty Machine , and diligently passed over its outward Covering or Teguments ; my next advice to you is , that you retire within , and carefully examine not only the Parts wherein those Offices are perform'd , but the Processes themselves ; such as that of Mastication , Deglutition , Chylification , Sanguification , the Inkindling of the Blood for the Lamp of Life , its great Analogy in some respects with Culinary Fire , viz. it s constant nenecessity of Ventilation through the vesiculae of the Lungs , and a perpetual supply of a fit Pabulum or Fuel out of the received Aliment for the continuance of its Flame : when you have done here , and discover'd all the Secretions or Separations of the several Juices , which are put off from the Sanguineous Mass in its wonderful Circulation , and deposited in their several Receptacles , till called for to their proper Employments ; you may lastly , with that profound Humility and Veneration which becomes the Enquiry , ascend into the Sanctum Sanctorum , that Divine Emporium of the Soul , the Brain ; where not only our Sensations , but all our Cogitations , our Perception , Reflexion , Intuition , and all those noble Faculties of Memory , Phantasy or Imagination , &c. are surprisingly transacted . Here if you diligently and Philosopically take to pieces the several parts of the Soul , I mean the Sensitive , you may readily comprehend , with an excellent and most judicious * Man , that its Systasis or Constitution is made out of these two parts ; viz. the Vital or Flamy , which respects the Blood , and the Lucid or Ethereal , which respects the Brain , or whose Hypostasis are the Animal Spirits , by whose alone Energy and Intervention we account for the Phaenomena of the Animal Regiment , in all things where the Superiour or Rational Soul is unconcern'd . When you have thus finish'd your Physiological Contemplation , an Application of this Consequence will , I think , be not only pertinent , but natural and genuine : That since first , in relation to the Vital or Flamy Part , there are so many prae-requisites in order to Digestion or Transmuting the gross and solid Matter of our Food , into that soft and pappy Substance we call Chyle ; if any one of which be wanting , some certain detriment will ensue , whether this be in the Ventricle it self , a deficiency of its native Heat , a weakness in the Tone of any or all its Fibres , a want or perversion of the secreted Juices which compose its Menstruum or Dissolvent : Or if all things are orderly performed here , and safely delivered hence , yet since there are also many requisites to a fit passage of the said Chylous Juice into the Blood , such as the admistion of the Bile and the Pancreatic Juice , either of which being peccant in quantity or quality , many Mischiefs will ensue : but if in these secondary Passages all things have gone on well , yet if the Passages to the common Store-house or Receptaculum happen to be obstructed , and thereby rendred impervious to the liquor they should receive ; or if others of those curiously slender Tubes , the Lacteal Vessels , by the forcible protrusion of the contained Matter should break , or suffer a Solution of their Continuity , the Chyle must be extravasated , and a fatal Inundation thereof in some little time comes on . But if hitherto Matters have succeeded as they ought , and this noble Liquor is at length safely arriv'd through its many Meanders and inconspicuous Ways , and as safely deliver'd up to the Heart ; yet if here it be not rightly sanguify'd or turn'd into Blood ; or if when it is so made and continued in its Circuit , the containing Blood Vessels , either from a Deficiency of the Vis Motoria , or Disorder of the Spirits in the Orbicular nervous Fibrils implanted in the Tunics of the said Vessels , labour with an Obstruction , or suffer such a Distension by the impelling Blood , as produces a Diruption , there presently follows Extravasation and Stagnation of the Vital Liquor . Farther , If the Blood it self ( as from many Causes it may ) contract too great an Acidity or Viscosity , or by Adustion grow perfectly Corrosive ; if its Crasis be considerably vitiated or disorder'd , the Nutritious Juices must partake of the Infection , and consequently the Assimulation or Apposition of their Particles for the growth and encrease of all the Parts of the Body , cannot at all , or not regularly be performed , neither will the subtil parts of such a Blood , tho' never so well elaborated in the Brain , afford either a sufficient Plenty , or an exactly homogeneous Spirit for the influencing the Nerves , those Causes sine qua of every particular Function and Operation : In a word ( that I may not ti●e you with a more particular Description of the parts of the Encephalon , or Cabinet containing that inestimable Jewel the Soul ) when you consider that from any of these slightly mention'd Errors committed in any part , the whole Fabrick suffers , and the same becomes a tottering Carcass : when you consider how very easily an heterogeneous Copula is admitted into the Nervous System , there exciting those dismal irregular and horrid Explosions , which after they have for sometime excruciated the frail Body , leave it lifeless : when you consider also how very easily those slender ( and to our fight impervious ) Conduits of the Nerves may by many ways be obstructed , which happening at their Source , as in the Apoplexy , Lethergy , Coma , Carus , we are presently deprived of our Sensations , the Soul suffers an Eclipse , and the ghastly Tyrant takes possession : when you consider that the very Air , so absolutely necessary for our Respiration , does sometimes prove a Vehicle to those malign Mias●●ata , which impetuously rush on , and notwithstanding our pretended strength , in the twinkling of an Eye extinguish the Lamp of Life : when you consider these Particulars with a due attention , you will find abundant reason , instead of denying any thing to be Supernatural , to confess that the Life of Man , whether it be conceived as limited to a shorter or longer Date , is nothing less than one continued Miracle . Before I finish my Discourse of Supernatural Productions , or those Effects which do surmount what we call the Powers of Nature , and frequently hare witness to God's especial Providence , I will take the liberty to make a short Digression , and give you my Opinion how it comes to pass that these unusual and extraordinary Events , have gained so little Credit , not only with the Profane and Sensual , but even amongst very many Sober and Learned Men. That I may do this to your greater Satisfaction , I must give you to understand that many of those surprising Symptoms , which are produced by the Disorders of the Nervous System , are by the generality of all Men , unless Physicians , very frequently lookt on as unaccountable Prodigies : Thus many Hysteric Persons have been esteem'd Planet-struck , especially if by a Resolution of some particular Nerves , one Muscle has been relaxed ; and its Antagonist contracted , by which the Parts have been distorted , and thereby rendred deformed : or if the Celestial Bodies have been acquitted , it must be imputed to Fascination or Witchcraft . Epileptics in like manner are taken for Daemoniacs , and the surprising Phaenomena they exhibit , such as Dancing , Singing , Crying , Laughing &c. are presently supposed to be wrought by a Praestigious or Diabolical Possession : and if , as it often happens , the Priest be sent for instead of the Physician , to eject the Evil Spirit , the mistake is then so far from being rectify'd , or the Fallacy detected , that whole Cities have been impos'd on by such like Reports , and the supposed Authentic Testimony of the Parson of the Parish has serv'd for an irrefutable Confirmation . By these means , when Atheistical Men have understood that such like Accidents , have proceeded from no other Causes than the Convulsive Disorders which do frequently disturb the Animal Oeconomy , and that by Mechanic Principles they are to be explain'd , 't is natural for them presently to conclude , that all Relations of the like tendency , proceed either from the same Origine , and exceed not the force of second Causes , or that they are downright Cheats , which for the countenancing some Design , are promoted and carry'd on by a Knavish Confederacy or Combination : and indeed , tho' I am far from denying all accounts of Daemoniacs , or the Satanical Power of Fascination , yet I cou'd heartily wish that none of them were publisht , without the proper Examen of Expert Physicians ; for to speak freely , I am well satisfy'd that those Subjects which have furnisht so many Histories , Discourses and Reports upon this Matter , have been for the greatest part no other than Maniacal , Hypochondriacal , Hysterical or Epileptical Persons , and that the usual Appearances they exhibit , belong properly to Spasmology , or the Doctrine of Convulsions . 'T is not long since my Curiosity lead me to take a view of a young Woman , the Report of whose Circumstances had brought a Multitude of Spectators from all parts of the Town , who generally return'd amaz'd at so surprising a Spectacle , and gave out that she was Daemonical , or possest with an evil Spirit , who did sometimes utter very unusual Sounds , some of them not unlike the howling of a Dog , without any perceptible Motion of her own Organs of Speech . When I came into the Room with a particular Friend , we found her accompanied by two or three other Women , and discoursing rationally , which they said at some intervals she used to do . During the time I stay'd , there was a continual Motion of the Vertebrae of her Neck , and sometimes those of her Loins ; the former occasion'd a violent throwing backwards and forwards of her Head : and that which they lookt on as unaccountable was this , That if any one offer'd to stop this motion of her Neck and Loins , the same was then quicker , and continued with a redoubled force . Upon this Advertisement just then receiv'd from her self and the good Women , my Friend on one side , and I on the other ( as she was sitting on the Feet of the Bed ) laid our hands on each side on the top of her Shoulders , and first gently pressing of them down to retard the Motion , I perceiv'd a very sensible Opposition or Resistance , even beyond my Conjectures of her own strength , insomuch that at length endeavouring with all our Power to suppress this uncommon Motion of the Head and Body , the Resistance made against us was so very forcible , as almost to throw us from her , and the Agitation of both began to grow so vehement , as to occasion very irregular Distortions of the Eyes , a Foaming at the Mouth , together with a very considerable Influx of Blood upon the Surface of her Face ; which frighting her Acquaintance , and rendring her uneasie , we were desired to desist , and after some few Minutes the Disturbance went off , she returning to her accustomed Motion of gently moving her Head backwards and forwards . During this time of her Agony , she spake nothing ; but being pretty well recover'd , I found her very willing to believe it a Supernatural Power that thus impetuously mov'd her ; and the rather , she said she was induced to think so , because it was involuntary and much against her Inclination : for when at any time ( being all the while sensible ) she wilfully endeavour'd to stop the Motion , and to keep her self in Aequilibrio , she was so violently tormented in some other parts of her Body , that if she did not submit her self to the Evil Spirit , he wou'd certainly kill her . Before I attempt an Explication of these several Phaenomena , it will be requisite that I acquaint you with the Method I took in the Exploring thereof . There was at that time in the room an ancient Midwife , who , as I understood , had put this young Woman under a Course of Physic , tho' altogether unsuccessfully . Upon which Information I enquir'd on what account the Physic had been given , or what expectation she design'd it should answer : which understanding who I was , she very freely told me , That what she had order'd , was for a Suppression of — under which Obstructions the Patient had labour'd for a considerable time . I enquired no farther , but having given my Opinion , came away with this Satisfaction , that if the whole was not Imposture , and she a Counterfeit , as it was not impossible but she might , there was nothing in all this but a Spasmodic or Convulsive Disorder of the Nerves , frequently attending Hysterical and Epileptic Persons . I had before-hand asked her whether there was Truth in those Reports she had suffer'd to be printed , concerning the Devil's speaking in her , and barking like a Dog. She utterly deny'd this ; and reply'd she knew nothing of that Matter : and that it was both unknown to her , and against her will that such Discourses shou'd be disperst . The Maid , I must needs say , seem'd very modest and soberly dispos'd , and was extraordinarily lamented by some of those who knew that her Education and Converse in the World had been unblamable and pious . I never certainly understood how her Distemper terminated , and being willing to judge Charitably of her so far as I was concern'd , shall only intimate by the way , that it was publickly reported , not long after , that she was proved a Cheat , and had got much Money by it . But as to this I am not certain , being rather inclinable to believe the contrary , and that she labour'd with the Symptoms of an Hysterical Affection . I shall not think my self concern'd to give you here a Mechanical Account of the Progress of these Distempers , or to tell you by what means the Morbi●ic Matter is contracted which insinuates it self into the Muscular Fibres , and there excites these direful Effects ; 't is sufficient , at your leisure , that you consult any Physical Author who hath handled this Subject . In the Writings of the acute and very sagacious Willis , you may find Relations of this Nature sufficient to Evince those almost incredible and surprising Phaenomena , which take their Rise from an heterogeneous Copula admitted into the Nerves , or a degeneracy of the Spirits themselves from their natural Crasis , exciting very strange unusual Explosions , and producing oftentimes most astonishing Effects in the Humane Body ; which yet nevertheless we have no more reason to look upon as transacted by an Infernal or Supernatural Power , than the prodigious strength of some Lunatics , their long protracted Abstinence from Alimentary Provision , and the like ; which altho' more frequent , and consequently less regarded , are every whit as worthy of our Enquiry or Indagation . I remember some few years since , amongst others , I presented the R — S — with one very remarkable Case that occurr'd to my observation , relating to a Youth bitten by a Dog , who after the Wound was cured , was seized with a Deliriam , snapt at every thing that approacht him , and so nearly imitated the Barking of a Dog in the height of his Paroxysms , that any Person unacquainted might have been so impos'd on , as to imagine there had been a Dog barking in the Chamber : and I make it no question , had the Infection been communicated by some indiscernible Passage , or had the Parents been ignorant that the wound was made after this manner , they with many others wou'd have thought their Child possest , and nothing less than the Devil must have been the reputed Author of his surprising Actions . But it is now time for me to resume the thread of my Argument , concerning God's particular Providence , which that I might the better illustrate , I thought my self oblig'd to make mention of those really Supernatural Acts of the Divine Power , or the Miracles which have been wrought for the Conviction of Infidels : and this I thought cou'd not effectually be done without a Specimen of the Powers of Matter , and the efficacy of second Causes in the Production of Events by Mechanic Principles . By these Instances you may the more readily collect how far these Powers may reach , and distinguish the Truth of a-Supernatural Act , from a supposititious Miracle , many of which having been enquir'd into , and by inconsiderate Men discover'd either Forgeries , or the Effects of Convulsive Indispositions , has been the occasion of a vast Increase to the number of our Modern Sadducees and nominal Deists , who if they condescend to grant that God Almighty may be a Spirit , yet must it be accounted Dissonant to Reason , an Imposition upon our senses , and the Effect of a servile abject Mind , to think there should be any other . Thus having toucht upon those two Extreams , of such who on the one side will allow nothing to surmount Mechan●● Powers ; and those on the other , whose over credulity has impos'd the name of Miracle upon every more than ordinary Accident ; there remains a third sort , who however Sober and Learned they may appear , and notwithstanding the fair glosses put upon their Designs , yet the too great freedom they have taken with the Sacred Writings , their cavilling at some of the Hebrew Particles for being equivocal , and rendring the Translations , even the Septuagint , in many things uncertain and doubtful , give us grounds to surmise that they let their own Reason keep pace with their Faith , and that they either disbelieve , or suspend their Assent in all Matters which they can't resolve by their own Pinciples : amongst those you may well enough imagine that I reckon our late Malmeiburian Oracle the great Leviathan , and those equally mischievous Authors Mr. B — and G — who with some others have been so fondly conceited of their own Performances , as to deliver them out for the Oracles of Reason , and so profanely irreligious , as to set up the Light of Nature in opposition to the Divine Revelation , or their own Phantastic Whimseys to the Gospel of Jesus Christ. But before I leave my Discourse of Miracles , it may not be unnecessary in respect to their Description and Definition to acquaint you , that not only those Events which do result from a Supernatural Concourse , but those also which are immediately produc'd by Secondary Agents , may in the timing of those Agents , and continuing their Action after an unusual manner , manifest unto us the Power of their great Author , and ought to be reputed by us for unquestionable Miracles . There is a Learned Foreigner , and a very great Critick , in whose Writings I find a concurring Testimony to this Opinion . This Person , in some of his Dissertations upon the Book of Genesis , has presented the Men of Letters with some curious Thoughts : whether his Design be what it ought , I shall not go about to determine ; but will only acquaint you , that when he comes to discourse of the Israelites Deliverance , from the Egyptian Servitude , by their wonderful Passage over the Red-Sea ; he conceives ( contrary to most other Commentators ) that the Miracle did not consist in that the Waters were divided , as generally supposed , without a manifest Cause ; but in this , That upon the motion of the Rod , God raised a mighty and impetuous Wind the Night before this great Design was to be put in practice , which with the advantage of the Sea 's ebbing , drove the Waters so far from the farther end of the Gulph , towards its Mouth , that there appeared a large Ford over against the Israelites , through which they went to the opposite Shoar : and that the Wonder was still more conspicuous in this , that so soon as the Israelites were safely arrived on the other side , and their Pursuers plunged in , the Wind , which kept back the Waters , on a sudden ceased , and the same Waters as suddenly returning , their Enemies were overwhelmed by the Inundation . The same Person , in his Comments on the Destruction of Sodom , does not think it necessary to believe any such thing as a Showre of lighted Sulphur falling down upon 〈◊〉 ●abitants , but that the whole of the Miracle might be wrought by the natural Efficacy of Thunder and Lightning . We have already ( saith he ) shown that this Tract of Land was full of Bitumen , which as it will easily take Fire , was soon inkindled by the Lightning , and the Flame was not only to be seen upon the Superficies of the Earth , but so pierced into the Subterranean Veins of Sulphur and Bitumen , that that Matter being destroy'd , the whole Earth sunk down , and afforded a Receptacle to the Waters flowing thither . Now God ( continues he ) is not barely said to have rained down Brimstone and Fire , but Brimstone and Fire from the Lord , where the addition of from the Lord , which at first sight may appear to be superfluous , does particularly describe the Thunderbolt , which by the Hebrews , and other Nations , is called the Fire of God , or the Fire from God. And farther , Tho' Moses does not inform us after what manner the Thunderbolts subverted those unhappy Cities and the adjoyning Territories , yet since he makes mention of them , we cannot comprehend how it hapned otherwise , than that the Thunderbolts falling in great plenty upon some of the bituminous Pits , the Veins of that combustible Matter took fire immediately , and as the fire penetrated into the lowermost Bowels of this bituminous Soil , those wicked Cities were subverted by a tremor or sinking of the Ground . I have instanc'd in these few , amongst other Cases of the like Import , not so much to justifie or countenance these Deviations from the Letter of the History ; or in favour of every phanciful Interpretation of them ; as to demonstrate that we are not absolutely ty'd to think that every Miracle is an unaccountable Production , or effected by Powers every way Supernatural ; but that it is very possible a true and real Miracle may be brought to pass by natural Agents , and that many of the Divine Judgments have been executed by their being put into Action , tho' perhaps after an uncommon manner , at particular times . As to what relates to Specters or Apparitions , together with inorganic Sounds and Voices , I shall reserve my Thoughts for another Letter ; where it is possible I may entertain you with some things diverting : I shall in this place just mention that there are a multitude of Histories of real Demoniacs , of Places and particular Families disturb'd by Facination ; of others miserably tormented with Diabolical Delusions and odd Transactions ; with which , notwithstanding I was never otherwise acquainted then at second hand , yet I take some of them to be so well attested by curious and inquisitive Men , who have made it their business to detect any supposed Fallacy , that it were very great Injustice to our selves , as well as an Affront to their Authority , shou'd we suspect them , or deny the Truth of all , because many such like Stories have been proved false . That these Matters may be consistent with the especial Providence of God , and reconcileable to the Divine Attributes , is undertaken ( as I am told ) by a Learned Pen to be proved , amongst other Particulars of this kind ; for which reason I shall pass on to some other seemingly insoluble Objections that have been invented by the subtilty of the Infernal Emissaries to perplex this Argument , to which that I may reply effectually , and with as much brevity as I can , I shall affirm with a judicious Author , That every Man in whom the Light of Nature is not dampt by Fatuity , either Native and Temperamental , or casually Supervenient , hath this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Impress of an especial Providence , decreeing and disposing all Events that have , do , or shall befal him . And this , I think , as sufficiently manifest from hence , that there is scarce any Man , tho' edicated in the wildest Ignorance , or highest Barbarity imaginable , but what is naturally , and by the Adviso ' s of his intestine Dictator , inclin'd either to conceive or embrace some kind of Religion , as an Homage due from him to that Supreme Power , in whose Hands he apprehends the Rains of Good and Evil to be held , and whose Favour and benign Aspect he thinks procurable , and Anger atoneable by the seasonable Addresses of Invocation and Sacrifice . And in truth to him , whose Meditations shall sink deep enough , it will soon appear that this Anticipation is the very Root of Religion ; for tho' Man stood fully perswaded of the Existence of God , yet would not that alone suffice to convince him , into a necessity of a de●out Adoration of him , unless his Mind were also possessed with a firm belief of this proper Attribute of his Nature , which so nearly concerns his Felicity or Infelicity , viz. his especial Providence , which regulates all the Affairs , and appoints all the Contingenciet of every individual Man's Life : for 't is the sense of our own Defects , Imperfections and Dependency , that first leads us to the Knowledge of his Alsufficiency , Perfection and Self-subsistance : the Apprehension of our Necessities is the School wherein we first learn our Orizons , and the Hope of obtaining Blessings from his immense Bounty , is both the Excitement and Encouragement of our Devotion . This indeed is the Spark at which all the Tapors of Religion were first kindled . The very Ethnics themselves , whilst groping in the Chaos of Idolatry , have discover'd this ; witness their magnificent Temples , costly Hecatombs , Humane Holocausts , and frequent solemn Invocations , all which kinds of Addresses they generally made use of , and oblig'd themselves unto , as the only hopeful means as well to attone the Displeasure , as conciliate the Favour of that Power , in whose hands they conceiv'd the Book of Fate to be kept , and who had the Guardianship or Administration of the Fortunes , not only of Cities , Nations and Families , but even of every single Person : Witness also that glorious Pagan Cicero , who deriving the Pedigree of Religion , Fathers it immediately upon the perswasion of an especial Providence in these words : S●nt Phylosophi & fuerunt , Qui omnino nullam habere censerent humanarum rerum procurationem Deos : Quorum si vera est Sententia , quae potest esse Pietas ? Quae Religio ? haec enim omnia pure ac caste tribuenda Deorum Numini ita sunt , si animadvertuntur ab his , & si est aliquid à Diis immortalibus hominum Generi tributum ; sin autem Dij neque possunt , nec volunt nos juvare , nec curant omnino nec quid agamus animadvertant , nec est quod ab his ad Hominum vitam permanere possit : quid est quod nullos Diis immortalibus Cultus , Honores , Preces adhibeamus ! in specie autem fictae simulationis sicut reliquae vertutes ; ita Pietas inesse non potest , cum qua simul & sanctitatem , & Religionem tolli necesse est : quibus sublatis perturbatio vitae sequitur & magna Confusio . Moreover , as this inoppugnable Propensity to Religion is a Cyon of God's own ingraffing on the Mind of Man , so also is it out of his power , tho' assisted by all the hellish Stratagems , totally to eradicate it thence . This is a Truth confirm'd by the Experience of all Ages ; for notwithstanding the insolent Pretences , and blasphemous Rho●omontado's of many Miscreants , who gloried in the most execrable Cognomen of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and studied to advance their Names to the highest Pinnacle of Fame , by being accounted Men of such absolute and fearless Spirits , as that they scorn'd to own any Being superiour to their own , to which they should be accountable for their Actions ; yet have they been compell'd ( so violent are the secret touches of that 〈◊〉 which converts all things into Demonstrations of his own Glory ) either by the Scourge of some sharp Calamity , or the Rack of some excruciating Disease in their Lives to repent , or at the near approach of that King of Terrors , Death , to confess this their horrid Impiety . Thus the proud Adamant-hearted Pharaoh , who deriding the Divine Embassy of Moses , in an imperious strain of Scorn and expost●latory Bravado , demanded of him , Quis est Jehovah ? cujus voci auscultem dimittendo Israelem . Non novi Jehovam , &c. did yet , when the Divine Vengeance by heavy Judgments had convinced him , send presently away for those whom he had barbarously exiled from his Presence , humbles himself before them , and howles out this Palinodia , Peccavi hac vice , Jehova justissimus , Ego vero & Populus meus sumus improbissimi . Thus Herod Agrippa , who by the blast of p●pular Euge ' s had the Wings of his Pride fanned up to so sublime a pitch , that he lost sight of his own Humanity , and vainly conceived the adulatory Hyperbole of his Auditors , to be but their just Acknowledgment of his Divinity , being wounded by the invisible Sword , by a fatal Experiment , confuted both his own and his Flatterers Blasphemy , and with the Groans of a tortur'd Wretch , he cries out , En ille Ego , vestra appellatione Deus , vitam relinquere j●beor , fatali necessitate mendacium vestrum coarg●e●te , & quem immortalem salutastis ad Mortem rapior ; se● ferenda est voluntas Celestis Numinis . Joseph . 19 Antiq. p. 565. Thus Antiochus Epiphanes , who had not only deny'd , but enrag'd by a malicious Phrensy , publickly despited and reviled the Almighty Patron of the Jews , blasphemed his most Sacred Name , demolisht his Temples , profan'd his Consecrated Utensils , violated his Religious Institutions , and persecuted his Worshippers with all the most bloody Cruelties that the Wit of an exalted Malice cou'd invent or inflict : being put upon the Rack of a sore and mortal Disease , and despairing of any Help but from his injur'd Enemy God , he ●ighs out his Confession , The sleep is gone from mine Eyes , and my Heart faileth for very care ; and I thought with my self , into what Tribulation am I come , and how great a Flood of Misery is it wherein I now am . But now I remember the Evils I did at Jerusalem ; I perceive therefore that for this Cause these Troubles are come upon me , &c. It is meet to be subject unto God , and that a Man who is mortal , shou'd not proudly think himself equal to God. 1 Maccab. chap. 6. v. 9 , 10 , 11. Thus the Emperor Maximinus , as cruel to the Christians as Antiochus had been to the Jews , boasting the acuteness of his Wit , by the Invention of new ways of Tortures for those patient Martyrs , and advancing the Roman Eagle in Defiance of those who fought under the bloody Standard of the Cross , was so infatuated with the Confidence of his own Greatness and Personal Strength , that he conceited Death durst not adventure to encounter him : yet notwithstanding , when he felt himself invaded with a verminous Ulcer , evaporating so contagious and pestilential a Stench , as killed some of his Physicians , being then sensible that the same was a Supplitium divinitus illatum , his Heart began to melt , Et tandem ( saith Eusebius ) sentire caepit , Quae contra Pios Dei Cultores impie gesserat , & haec se propter insaniam contra Christum praesumptam merito & ultionis vice perpeti confessus est ; in the midst of these Acknowledgments of his own Guilt and the Divine Justice , he breathed out his execrable Soul from a gangrenous and loathsome Body . Thus also that notorious Apostate Julian , who had not only renounced the Faith of Christ , but proclaimed open and implacable Hostility against him , and to quench the Thirst of his Diabolical Malice , drank whole Tuns of the Blood of his Members , being defeated and mortally wounded in a Battel fought against the Per●ians , he instantly learn'd of his awaken'd Conscience , that the Cause of his present overthrow was his former Impiety , and rightly ascribing the Victory to the revenging Finger of that God whose Divinity he had abjur'd , rather than to the Arm of Flesh , he threw up his Blood into the Air , and together with his black Soul , gasped out this desperate Ejaculation , Vicisti Galilaee Vicisti . The Examples of this Nature are very numerous , and each of them is a kind of Proof that Religion is a Plant so deeply radicated in the Soul of Man , that tho' the damp of a barbarous Education or Conversation may a while retard , or the rankness of those Weeds of Sensuality , the Honours and Delights of this World , conceal its Germination : yet will it at some time or other , early or late , and always in the Winter of Calamity , shoot up and bud forth into an absolute Demonstration , of the Dependance of our Happiness and Misery on the Will of the Supream Being . The Sum of this is by the excellent Tertullian comprised in these words ; Anima licet Corporis Carcere pressa , licet Institutionibus pravis Circumscripta , licet lebidinibus & concupiscentiis Evigorata , licet falsis Diis exanci●●ata : cum tamen resipiscit ut ex Crapula , ut ex Somno , ut ex aliqua valetudine , & sanitatem suam patitur Deum nominat . And by Lactantius in these , who speaking of Mens forgetfulness of the Divine Providence , in the time of their Prosperity , Tum maxime ( saith He ) Dem ex Hominum memoria elabitur , cum beneficiis ejus fruentes honor●m dare Divinae Indulgentiae deberent : yet , continues he , the least gust of Affliction soon sets them to rights , and renders these Characters fair and legible to the first refl●xive Glance of the S●●l : Si qua enim necessitas gravis presserit , tum demum recordantur , si belli terror infremuerit , si Alimenta frugibus longa siccitas denegaverit , si saeva tempestas , si grando ingruerit , ad Deum protinus confugiunt , à Deo petitur Auxilium , Deus ad subveniat oratur : Si quis in Mari vento saeviente jactatur hunc inv●cat , si quis aliqua vi afflictatur hunc protinus impl●rat . Indeed , it seems to me very evident , as well as reasonable , that the special Providence of God is a Notion so unquestionable , that without its Establishment in the Heart of Man , the Foundation and Support of all Religion wou'd be unhing'd . For instance ; cou'd we once perswade our selves that the Divine Being was inexorable , our Prayers and Supplications for the Supply of what we want , and for the Removal of our Evils must be all invalid . Cou'd we assure our selves , that either God cou'd not , or wou'd not be our Refuge when we call upon him , but that he hath left us wholly , having set before us Good and Evil , to the determination of our own Wills , without the least regard or notice of our Election , or without concerning Himself in any manner to help us , to direct or assist us when we are wander'd and have ran astray : In a word , if we can once perswade our selves there is no God that heareth Prayer , that hath neither the Power of Life nor Death , neither acquitteth nor condemneth , to what purpose are all our Petitions , our Prayers , Penetential Tears , or fervent Supplications ? or on what account do we frequent any Places , either of Publick or Private Worship ? Omnipotence , Justice and Goodness are ascrib'd in vain , if God neither made the World , nor regard it being made : Nor will it be easie to perswade Men to worship Him , if we are neither beholding to Him for our Being , nor under His Laws , and if He no more respect our Adorations , than if we did reproach and blaspheme Him : If it were thus , we shou'd undoubtedly have cause to think our selves , by much the most miserable part of the Creation . But on the other hand , That there is a natural Belief in us , both of God and of his Providence , the greatest of our Adversaries , the most irreligious and profane , the learned and profound Atheist , as well as the illiterate , nay , all Mankind have been as it were forc'd to grant and acknowledge . I am sure it is a prodigiously rare Case , to find any so unconcern'd an Infidel , let his Life have been never so remarkable for Immorality , or one continued Act of Impiety and Irreligion , notwithstanding the force of contracted evil habits may have throughly immerst him in all kinds of Sensuality , yet when some grievous Calamity hath befall'n him , or the disorder of his Body put him upon a Retirement , he begins to think first that there may be such a Thing as Divine Providence , as well as that there may not : and when a farther Reflection convinces him that it is more probable there is , than that there is not , if Death approach him , in the midst of his Meditations , there is scarce an Atheistical Desparado , can forbear giving his Testimony to this great Truth , but either silently or loudly breaths out his Soul with an O God be merciful . Now if these Men , the mighty Sticklers against the Divine Providence all their Lives , had that assurance in their last Minutes , that God Almighty is neither wise enough to know their Circumstances , nor powerful enough to punish them , I wou'd gladly know from whence proceeds these lamentable Expirations ? You will say perhaps from those bugbare Fears of invisible Powers , with which Tales they are so perpetually plagued from Pulpit Harangues , and promiscuous Converse with Men devoted to a Religious Superstition , that it is hardly possible for any Man so throughly to shake off these Childish Fears and Apprehensions , but that at some time or other they will intrude upon him , and in spight of all his Opposition imbitter his Delights and Natural Satisfactions . The World , you say , is so pester'd with the Levitical Tribe , that there is scarce a Corner of the Earth to be found , where a Man might live secure from this disturbing Noise of a Being who sees all our Actions , and will retribute to every Man after he is dead and buried , you know not how nor where , according to his Deserts , either of Reward or Punishment . Thus the Prejudice and Prepossession of Education in some , of Conversation in others , are the great Bias that sways the whole Bulk of Mankind , and keeps them under those servile Fears which necessarily arise from a Supposition of a God , and of other Separate Beings . That I may make a short , tho' I hope sufficient Reply to this Objection , I must confess that the Allegation of an early imbib'd or preconceiv'd Prejudice , may be prevalent enough to startle those , who either through a careless Negligence or Incapacity , have never dived into the bottom of this weighty Affair ; but that it shou'd have force enough to master and over-power the great and potent Masters of Humane Reason , and subjugate their seemingly impregnable and strenuous Fortresses , or strong Holds of Atheistical Argumentation , is in my Opinion , plainly giving up their Cause , and a silent Acknowledgment that the Proleptic Evidence or Light of their own Consciences , notwithstanding their vain Endeavours to suppress and extinguish it , will , however it may be sometimes smother'd and kept under , break out at length to their sorrowful assurance , That those Noble Faculties of their Souls are more than a meer Sound or Echo from the clashing of sensless Atoms , and must indubitably proceed from a Spiritual Substance of a Heavenly and Divine Extraction : and that those admirable Fabrics of their Bodies ought no longer to be ascrib'd to the fatal Motions of blind unthinking Matter , but to the Wisdom and Contrivance of a Power Omnipotent . The Recollections of this Nature , and Recantations of former Principles , together with the strange Horror and Consternation those we are speaking of lye under at particular times , is decypher'd by Juvenal in these Lines ; Hi sunt qui trepidant & ad omnia fulgura Pallent Cum tonat Exanimes primo quoque murmure Coeli . There is no occasion to search Antiquity for these Examples , Modern Story will abundantly furnish us ; we have lately had a R — r that may serve for all : A Man who , as perhaps his Profanity wants a Parallel , so likewise his incredible Acuteness of Judgment and Apprehension , together with his great Learning , had qualify'd him for diving as far into the Mystery of Atheism , as any of those that went before , or may happen to follow after him . I suppose you are no Stranger to the last Conferences which he held with the present B — of S — nor of those Rational and Penetential Expressions that usher'd in his last Minutes ; upon which account I shall ease my self of the Trouble of their Transcription . But since that happy , tho' unexpected Alteration in the opinion of his Lordship , is by his once beloved Libertines imputed to a Decay of his Rational Faculties , and a want of his former Strength and Vivacity of Judgment , induced by a long and painful Sickness , together with his frequent Commerce with the infectious Priests ; tho' this , I say , be all too weak to blacken and obscure the Testimony of that late , yet unfeigned noble Convert , or to render his Religious Deportment but an inconsiderable Reflection upon the strength and goodness of their Cause : yet if I thought it might contribute to your farther Satisfaction , I could give you a signal Instance of some Affinity with the former , relating to a short Intercourse between my self and a deceased Friend : the former will indeed have this Advantage , that it wants not your knowledge of the Person , at least his Character , together with the Circumstances of Time and Place , as also the very forcible Attestation of several worthy Gentlemen : whereas this with which I am about to acquaint you , must for its credibility depend wholly upon your good Opinion of its Relator , since not only the Name and Place of Residence , but whatever else may tend to his Discovery , are to be buried in oblivion . Be the Event as it will with relation to your Conjectures . It is no long time ago that I paid a sorrowful Farewel to a dying Friend , a Man whom I never adventur'd to think more than a Deist , and that but nominal : I knew him to be both a Gentleman and a Scholar , that his Studies had been mostly Mathematical , and indeed he had made as good proficiency in Physicks or Natural Philosophy , as perhaps almost any Person of his years . Having the good fortune to find him without Company , the freedom I had formerly taken with him , excus'd a farther Ceremony ; and I immediately desir'd to know ( having but little time to tarry ) if he would grant me the liberty of asking him two or three short Questions , which , after his Concession , I put to him in these words : 1. Whether he conceived his Mind to be now as clear , as active , and as vigorous as it had been some few days before his Ilness ? 2. Whether he found therein any Perswasives to Repentance , or did believe any Necessity , by such kind of Atonement , to endeavour an Expiation of his past Failings and Offences ? 3. If he had , or had not a full Conviction of the Soul's Immortality ? 4. What he thought of the Christian Religion ? To all which , when he had sorrowfully sighed out a Heu ! Quam Mutatus , He made answer to this Effect : 1. That his Reason had as yet suffer'd nothing of an Eclipse , and that he found his Understanding ( bating the Effect of his present Consternation ) as firm as ever . 2. As for sorrowing for past Errors and Irregularities , he thought it was no more than natural , and to cry to Heaven for Mercy at the last Moment , either in Sighs or Words , what the wildest Pagan put in practise : but that the Contrition of so great a Libertine as himself had been , however fervent or sincere , yet considering the same proceeded from one unable to sin longer , to think this available to reconcile such a throughly poluted Soul to the Divine Favour , he lookt upon absurd . 3. As to the Substance and Condition of the Rational Soul , that great Principle and Source of all his Intellectual Faculties , when he formerly consider'd the Ignorance and more than brutish Stupidity of his Infancy , his gradual increase of Knowledge , and the manner of his collecting Idea's , with their being plac'd , tho' he knew not how , in his Memory , together with his first Attempts to speak by an imitation of those about him , these put him upon thinking , that the whole Progress had so entire a Dependance upon the Conformation or Mechanick Structure of the Brain , as to make him doubtful , whether there was any thing more in his Composition than Matter under various Modifications ; and to believe that which hath obtain'd the Denomination of Mind or Soul , was only the Result or Completion of the Animal Organs , or did consist in some subtil Particles of the Blood , after divers unaccountable ways exerting their several Functions . But since he had more warily consider'd the strength of his own Mind , under a violent and very sensible Alteration and Decay of the Parts of his Body , that it grew more clear still as his end approached , and wou'd not let him rest without confessing to its independency on the Body ; since he reflected farther upon its Essence , and that it was certain its Faults or Imperfections might not be such in it self , but seem so as it stands related to the Body , in which whilst it is an Inhabitant and ty'd to Corporeal Organs , it must act accordingly : since he had weighed that pertinent and well adapted Simile , That the Soul is no more blameable for acting disagreeably in a disorder'd or distemper'd Brain , than the Artist who has mist his end only on the account of faulty or improper Instruments : Lastly and above all , when he consider'd the Nature of Good and Evil , the Justice of the Divine Being , in rewarding good Men , and punishing the wicked ; these Rewards not being distributed here ; he was perswaded must undoubtedly ensue hereafter : and that his Soul was truly and really a Substantial Form infus'd by a Divine Power , and no Accident of Matter , neither capable of perishing by the destruction of the Body . Farther , That whatever Vehicle it might assume in its state of separate Existence , he saw nothing in the Notion incongruous or absurd , but that without its forsaken Companion it might very well be capable of an Intuitive Knowledge , and of exercising those reflex Acts which have no dependance upon gross Material Images , or Coporeal Idea's . 4. The business of Reveal'd Religion , he said , had very often startled him ; he gave the less regard to it , because it had never reach'd to all Parts of the World : and he did think it too smart a Reflection upon Providence , to be consistent with the Divine Attributes , that Mankind should not have equal Advantages , or the same Laws or Rules to govern themselves by . But as for his own Judgment , he thought it the less valuable ; for notwithstanding he did always believe there was such a Thing as Natural Religion , or a Light set up in the Soul by which every Man might steer his Course , and that Morality was more then an empty Sound , yet he had govern'd himself very little or nothing by the same . To the Credit of Christianity he offer'd this , That by how much the less Reason he had to believe it false , the more he thought himself oblig'd to think it true : and indeed , when at sometimes he consider'd what mighty Gain its first Founders might make of its Promulgation , or what should be the Motive to induce any Man to carry on such a Design , these Doubts , he said , he was never able to resolve ; for when ( as it was but seldom ) he search'd the Sacred Writings , and found , they contain'd nothing but such Laws and Precepts , as wou'd if carefully observ'd , make us truly and compleatly happy : since they had had the Suffrage of the most Learned , and all the Sober , and consequently more Considerate part of the World , he was willing to think , for his part , they were manumitted to us by a more than Humane Power , and that their Divinity was as well conspicuous in their Subject as their Stile . He lamented his short Acquaintance with them , and the small Progress he had made in the Writings of the Ancient Fathers , and all other Ecclesiastic History : were he to live the latter years of his Life over again , he said they should be devoted to an Enquiry after the great Founder of the Christian Religion ; for he did believe it a Concern of the highest moment , and that every Man ought to satisfie himself , so far as he is able , of the Authority of those Writings , which being once establisht on a well-grounded Faith , they are and will be certainly the surest Guide we have to an happy Eternity . As for himself , he told me , he had many perplexing Thoughts attending him ; so that he must put all upon a mighty Risque ; but that he hop'd to continue to his last Breath an unfeign'd humble Supplicant for Mercy to the Majesty of Heaven : and that if he had no right to any Claim by the Death of Christ , the Saviour of the World , which ( tho' on slight Assurance ) he earnestly hop'd that he had , he must then take what was allotted for him by the Divine Justice . Thus I took a vary dismal Vale , after he had closed all with some short and pithy Expressions relating to my self . I have purposely in this place omitted the several Interruptions happening in Discourse , since the Contents of the Replies I made in conference with this my deceased Friend , are some of them already intersperst in this and my former Letter , and what remains may very probably be incerted in my next . I shall give you no more Instances of this Nature , but will only add a word or two concerning the unequal Distribution of the Goods of Fortune , together with the Prosperity of the Wicked , and the Afflictions of Good Men : which if they do not Convince you of the Divine Justice and Goodness , may at least serve to palliate and to render these General Reflections upon Providence the less weighty . But before we speak of Happiness or Infelicity , Prosperity and Adversity , it behoves us to fix upon some just Method of Discrimination , and that we agree upon some proper Terms that may significantly express the Nature of Good and Evil , not as they appear , but as they really and experimentally are found in themselves : for if you go by the commonly receiv'd Opinion , or the Customary Judgment Men too frequently make , and reckon that Man more happy than your self , who has more Money , more Attendants , more Admirers , fares more daintily or deliciously , lives easier , and takes less care . You will quickly find the Fallacy , and a very little Thoughtfulness will give you to understand , that notwithstanding these , there is no Man can have more of solid Happiness , Content and Satisfaction , then he has of Honesty , Justice , Temperance and Sobriety ; for if instead of laying out his Wealth , to the Honour of that Being by whose Permission he enjoys it , he either locks it up in his Coffers , or makes no other use of the same , than by furnishing himself with the means of Intemperance and Excess : If he lays it out upon sumptuous Furniture , numerous Attendants , in Gaming , Drunkenness , Sensuality , and the Satisfaction of every other brutish Passion , you will find the Possessor of this kind of Happiness , a greater and fitter Object for your Pitty than your Emulation . However the Notion might be carried too far by the Stoicks , in their Supposition of a perfect Apathy , yet undoubtedly they were right in their founding True Felicity upon Contentment , or for that they placed the same in the Peace and Satisfaction of a calm and serene Mind , neither capable of an exalted Pride in the Enjoyment of Abundance , nor of Anxiety or Perturbation in what the World calls Poverty . If this be the Criterion or adequate Measure of true Happiness , we shall find those who have been generally accounted happy , to be of all others the most miserable . You may easily conceive the wealthy Miser can have but little of this solid Peace and Tranquility ; for what with his Pain and Care to encrease his Treasure , his denying himself the convenient and even necessary Supports of Life , together with the perpetual Disquiet and Anxiety that attends his Fear of losing what he has got ; there is scarce an hour in the whole compass of his miserable Life that is truly happy ; even his Rest is not refreshing , like that of other Mens , but his Soul is like a troubled Sea , and his last Moments in his unwillingness to surrender and leave his Muck behind him ( setting aside his Thoughts of Futurity ) openly declare his Misery . From him we may take a prospect of the Prodigal Libertine , the other President of mistaken Happiness , and here the genuine Consequences are both a disorder'd or infirm Body , together with a perplex'd and disturb'd Mind : for however the make or temperament of some Mens Bodies gives them the opportunity of continuing a longer Course : yet their Souls are still perpetually clouded , and the tottering Carcass must at length fall a Victim to their adored Bacchus or admired Venus : and indeed , supposing the best of them that we can , we shall find nothing like a solid Satisfaction , even in the height of what they call Enjoyments . If we view them diverting themselves in Gaming ; here we find ( not to mention the impairing their Estates , the beggering themselves and Families ) every cross or adverse hit of Fortune transforms them into so many Furies , and raises such impetuous Storms and Tempests in their Breasts , as can be vented no other ways than in the most horrid Oaths , Execrations and Imprecations of the Divine Judgments upon themselves and others . If we inspect their dishonest Embraces , their Whoredoms and Adulteries , tho ne're so secure and secret , yet the loss of Reputation by discovery in some , the fear of Infection in others , or perhaps of a Conception : but above all , that Fear ( which will very commonly crowd in even upon the Infidel himself ) that 't is possible there may be an after-reckoning ; these , I say , do generally combine to imbitter the Delights of their Lascivious Acts ; but if the brutish Appetite be allay'd , if the Guilt be stiffled by an habitual Repetition , if neither Body nor Reputation suffer , which is a very great hazard , yet may we find many of the more thinking sort of these Persons declare their Dissatisfaction , and candidly acknowledge it one of the greatest Follies of which a wise Man can be guilty . If we follow them to a Debauch of Drinking , here we shall find even the Sensitive Appetite presently satiated , its Satisfaction no longer lasting than the fleeting Gust ; their Minds soon obnubilated , and themselves not Masters of their Actions , nor yet their Passions , their Conversation grows burthensome , and truly they have little left but Shape to difference them from Brutes : these , with the result of such a Crapula , viz. violent ensuing Hemicran's , loss of Appetite and general Lassitudes , will , I 'm certain in the estimate of every judicious Man , make Bedlam preferrable to their Bacchanalia , and the Lunatick for the time a happier Man than the Drunkard . 'T is plain from hence , that we are mightily out in our Accounts of Happiness , or the supposed Prosperity of the Wicked , and the Adversity of Good Men : For whatever Blessings the Bounty of Divine Providence hath ordain'd for our Refreshment and Consolation , in this Pilgrimage on Earth , and furtherance towards an easie purchase of after Happiness , such as Vigour , Health and Beauty of Body , Ingenuity of Disposition , Longaevity , Multitude of Friends , Equality in Marriage , Fertility of Issue , Education in Civility and Learning , Science , Wealth , Nobility of Blood , Absoluteness in Power and Government , &c. when these come into the poluting hands of vitious Men , they instantly suffer not only a diminution of their Goodness , but even a total depravation of their Benignity , and degenerate into perfect Curses : the possession of them raise● incessant Tempests and distracting Storms of Passions in the Region of their Minds , not permitting that comfortable Sun of true Content to shine clearly forth , or to make so much as one fair Day during their whole Lives . To all which may be superadded this , That the brightest and longest Days of Fortune have ever clos'd in the blackest and most tragical Nights of Sorrow : that the Plays of Libertines have always prov'd Comae Tragedies ; and their pompous Masks finish'd in dismal Catastrophy's ; nor can the Records of the whole World produce one Example of sinful greatness , that hath not either before , or at his Eternal Adieu , by woful Experiment manifested the Truth of this Maxim , In Vertute Sola , Salus : or that none can ever arrive at the Elizium of true Felicity , who constantly pursue it through the Gardens of Sensuality , that the Rose of Happiness grows on the prickly Stem of Vertue , and that the just Discharge of our Duties to God and Man , to the utmost of our Abilities , is the only means of acquiring a durable Content and Satisfaction . I shall conclude with this necessary Caution , That we take not too bold a Freedom in our Reflections upon Providence , or Repining at some particular Dispensations towards us : It is the greatest Imprudence we can be guilty of , to expect either that Vertue should be immediately rewarded , or Vice immediately punisht : for this would not only destroy a Life of future Retribution , but if Punishments were immediately to be inflicted upon Delinquents , our Obedience would cease to be a Vertue , as proceeding from our Fear more than our Choice . Besides , we are by no means to pass Sentence upon the Providences of God , without a Prospect of them from the Beginning to the End : Providence is one entire System , nor can we judge of the parts , but in relation to the whole ; for what at first we cou'd give no account of , we are very often brought to approve by a subsequent Course of Dispensations : and we do as frequently understand , that had our Desires been gratified , or our Expectations answer'd in some particular Cases , the same wou'd have prov'd troublesome , if we had not been quite ruin'd or undone by them . Excuse the Imperfection of these incoherent Thoughts , and believe me to be ( what I am ) Lond. Jan. 26. 1696 / 7 . Your Friend in all good Offices . LETTER III. Of the Immortality of the Soul. To Mr. — &c. My very good Friend , WHatever Success my last met with , I am embolden'd to believe my time not altogether mispent , 't is not out of a Presumption that I am able to deliver any thing extraordinary , or more than many others might say upon these weighty Subjects : but out of I know not what kind of Belief and Expectation , that you will more considerately peruse , and attentively examine them , as the Performances of a Friend ( who you may easily assure your self writes neither for Secular Interest , nor Popular Applause , but truly and unfeignedly with a pure Design of discovering the Truth ) than if the same were deliver'd by those whose Interest we might judge it is to keep us under a slavish Subjection , and who make it the proper and sole business of their Lives , to furnish out such Maxims , Arguments and Precepts , as they themselves ( too many of them ) are unmindful to observe ; so that , what is much to be bewail'd , when Men look upon the Priests as of a quite different make from the rest of Mankind , neither subject to the same Desires , natural Inclinations and Passions of other Men : when they view them living as it were separate from the World , perpetually conversant in Prayer , Fasting , Religious Contemplation and Divine Meditations , they , by a kind of implicite Faith ( especially the common People ) rely upon the Certainty of the Things deliver'd to them , without ever seriously enquiring or searching into the Nature of the Truths themselves : Hence it is that the generality of them are no longer Religious , than that they find their Pastor to square his Life by his Doctrine , and every Immorality discover'd in their Teacher , they make the sufficient occasion of Absolving them , not only from their Regard or Respect to him , but even God himself . Thus amongst some sensual inconsiderate Men , I have frequently met with such pitiful Argumentation as this . They knew a Dr. of Divinity that was Drunk : They heard another Swear : A third they found in Secret with a Prostitute : A fourth they saw Gaming : A fifth they heard was Covetous , and a miserable Oppressor , &c. And presently follows this Ergo , All Religion in gross , is no more than Priest craft , the Body of Divinity a well contriv'd Romance , the great and mighty Props of it are all presently shook to pieces , and our Belief of a God , his Providence and the Souls separate Existence or Independency , are now ridicul'd for meer Fables . The Sum of all is this , The Parsons Preach for Money , get many Livings and grow Rich , whilst they in the mean time , till they discover'd the Cheat , were hindred from the Pursuit of their natural Desires , and kept under Apprehension of Invisible Powers , a Life to come , and they know not what frightful Bugbears , Heaven and Hell , Devils and damned Spirits , which they now find to be a Dream : for since the slip of the Clergy-man has open'd their Eyes , they find nothing but Nature : Time and Chance , say they , attends us all . And here the words of Solomon come pat to their purpose , which he gives us , as the natural Arguments of wicked Men for the overthrow of Religion : I said in my heart concerning the estate of the Sons of of Men , that God might manifest them , and that they might see that they themselves are Beasts : for that which befalleth the Sons of Men befalleth Beasts , even one thing befalleth them ; as the one dieth , so dieth the other ; yea they have all one breath , so that a Man hath no preheminence above a Beast ; for all is vanity . All go unto one place , all are of the dust : and all turn to dust again . Who knoweth the Spirit of Man that goeth upward , and the Spirit of the Beast that goeth downward to the Earth ? Wherefore I perceive that there is nothing better then that a Man should rejoyce in his own works , for that is his Portion : for who shall bring him to see what shall be after him ? This is now become the common Language of the Libertine , and if the intestine Dictator Conscience , takes the advantage of some lucid Interval , and whispers them in the Ear with what 's to come : their Hearts-ease is still ready , and a Post Mortem nihil est , or their Sempiternal Hush lulls all asleep . I wou'd by no means have you to take this , as a Reflection in general upon the Pastoral Function ; for , God be thanked , there are many of them as remarkable for their Learning , as conspicuous for their unfeigned Piety : and did their Adversaries come up with some of the meanest of them in the Government and Conduct of their Lives , they wou'd think it an insupportable Grievance to their Natures , to be abridg'd their Liberty , or ty'd to the Exercise of almost any single Act of Mortification and Self-denial ; whilst at the same time every little Immorality in these Men is lookt on through a Magnifying Glass ; and the same which they account a Venial Fault or Peccadillo in themselves , must be deemed in the other a Crime of the first magnitude , an unpardonable Transgression . Being oblig'd in prosecution of the following Discourse to remove what Difficulties I cou'd out of the way , and to mention at least some of the mighty Obstacles of our Faith : amongst others I have been necessitated to touch upon the Clergy , whom we are too prone to follow blindly , and when once our great Opinion of their Learning and Piety has placed them in the Chair of Infallibility ; the first false step they make , at once subverts our Faith , and taking all before for granted which they deliver'd to us , we now dispute the Verity of those Doctrines we had inbib'd from them . Bad Presidents are always very prevalent Contagions amongst our Equals ; but when we find our Pastors or our Parents , our Masters , our Governours , or our Princes infected with any manner of Vice , we quickly become their Apes , and readily excuse our selves , because we do but imitate those , whom we imagine to know better than our selves . Thus many Men have had their Faith stagger'd by a View of the Profaneness and Impiety of Learned and Great Men ; by the dissolute Lives of the Gentry and Nobility in the Countries where they live : as if these by their vitious Practices cou'd alter the Nature even of Good and Evil ; or if it was possible that Men immerst in Matter , tho' never so profoundly skill'd in Science , cou'd regulate their Lives by the Laws of God , whilst they contemn the Divine Aid , and regard not his Assistance . Instead of this , 't is become the Fashion of the Town to ridicule Vertue , and render Vice as amiable as they can ; and if they find it possible to prevail upon some simple Clergy-man ( who is naturally as loose as themselves ) to be Drunk , to Whore , to Game , to Curse and Swear profanely , there are many Men so extravagantly proud of such a Conquest over an hypocritical Sinner , as to think they give hereby a fatal stroke to all true Piety , as if the very Essence of God , the Condition of the Soul , and every other Sacred Truth , were by such trivial and childish Instances to be obliterated or wiped out . I have premis'd this by way of Anticipation , or to Caution you how requisite it is before you set up for a Libertine , to go upon sure grounds : for undoubtedly 't is unbecoming any Pretender to Reason , to run a hazard , especially one of this Consequence , or to declare himself either openly or privately for the Cause of Atheism , till he hath positively assur'd himself , beyond contradiction , that there is no Superintendent Power takes notice of his Actions ; or if there shou'd , that he is above the reach of his Justice , and that his last Breath will carry all into perpetual Oblivion ; for if he goes not farther than probability that Matters may be so , yet if there remain the least doubt that they may not , he forfeits at once both his Reason and Security , and 't will be a pitiful Satisfaction , that the greater part of the World have involv'd themselves with him in the same Misery . It is the less admirable that Men shou'd so very easily give up the Cause of Religion , who never examin'd their first Principles ; whose Faith is no otherwise founded than on the Custom of their Country , the Credit of their Ancestors , or the Example of those under whose Guardianship and Tutelage they have been brought up : And truly , in one sense , what the Poet remarks is a certain Truth , By Education , most have been misled ; So they believe , because they so were bred : The Priest continues , what the Nurse began , And thus the Child imposes on the Man. He who never considers the Why or Wherefore , nor so much as once ever rightly weigh'd the Motives of his Belief , becomes a perfect Weather-Cock , every Blast of a new Doctrine carries him to and fro , till at length , being unsetled , he despise● all . This is what I have thought necessary by way of Introduction to my Discourse of the Immortality , which I intend the subject of this present Letter : for having in the two former , endeavour'd to establish those two great Truths of the Divine Being and his Providence , Order requires that I take notice how far we are concern'd , if we concede or admit the foregoing Propositions . For if we lye under no Obligation to , or have no future Dependance upon God or his Providence , it is a Matter purely indifferent , whether we believe them or not ; what Advantage can I have by my belief in God , if I am secure that he has left me to my own disposal , and inspects not any of my Actions ? or why should I deny my self the Satisfaction of my Desires , how exorbitant soever they may be , since I know the worst , and that if Death will at length come and put an end to my Delights , it will likewise finish all my Trouble and Disquiet ? However I may resign up my own Reason , or betray the Weakness of my Judgment , I must confess to you , that when I have very often seriously reflected upon this Subject , and once admitted a Supream Intelligent and Powerful Cause of all Things , I presently found my self under a kind of irresistible Necessity , to believe our Souls must be Immortal : and the Supposition of a down right Necessity that it should be so , without any respect to Arguments , either Sacred or Profane , that it is so ▪ does at this time overcome me : for however short of Demonstration they may prove , we must take up with the most notorious Absurdity imaginable , if we perswade our selves that there can be an All-wise , Just , and Omnipotent God , and yet notwithstanding that Thefts , Rapines , Murthers , and all other the most egregious Vices shou'd go unpunish'd , both here and hereafter . However this be , the Result of my own Thinking , and a Consequence which it 's possible you may not allow , I speak it not by any means to prepossess your Judgment ; neither do I desire you shou'd look upon the same , either as Matter of Fact , or so much as Rational Evidence . It will add little to the Illustration of my present Task , that you are inform'd at large with the Opinion of the Ancients concerning the Humane Soul : let it suffice you to understand that as some of them affirm'd the s●me to be a Substance existing of it self and Immortal ; so there were others who deny'd that it had any Substance , but was only an accidental Form. The Platonists and Pythagoreans opin'd that the Souls of all living Creatures were a part of the Soul of the World● that they were immerged in Bodies as in a Sepulchre , and that when the Bodies died , they were by a various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhabitants or Guests to other Bodies ; sometimes to those of Men , at other times to those of Beasts . The Manich●es supposed that all Souls in general were taken out of the Substance it self of God , that they actuated Te●restrial Bodies , and going from hence again return'd into God himself . The Originists , That all Souls were created from the beginning of the World , at first to subsist of themselves , then as occasion serv'd that Bodies being form'd , they enter'd into them , actuated them during Life , and at length return'd into their primitive and singular Substances . O●hers have affirm'd , That the Soul of Man does arise up of her own accord , from power only of Matter rightly dispos'd , making her to be no more than a Temperament resulting from the Mixture , which as it adds nothing substantial to the Prae-existing Matter , the Soul it self seems to be from thence a meer Ens Rationis , or only an Extrinsic Denomination . Whoever makes a scrutinous Enquiry into their Sentiments , will find this the beloved Opinion , not only of our Modern profest Atheists , but of those also who have skreen'd themselves under the less harsh and more acceptable Name of Deists . If you think fit to pay any Deference to Men , not only on the account of their Sobriety , but for their profound Learning and Metaphisical Acquirements , the two following , I doubt not , are unquestionable for both I mean Dr. Moor and Mr. Robert Boyle : The first of them defines the Soul of Man ( i.e. the Rational ) to be an immaterial Substance , endow'd with Life and the Faculty of Motion , vertually containing in it Penetrability and Indiscerpibility . The judicious Esquire * Boyle has been pleas'd to own , That he knew of nothing ( naturally speaking ) that was compos'd of Matter and a Substance distinct from Matter , except Man , who is made up of an Immaterial Form and a Humane Body . It were endless to cite the Opinions of all Learned Men , who have deliver'd their Sentiments about this Subject . I find in the general , with very little variation , they have concluded thus , That the Superior or Rational Soul in Man , is a most pure Substance , Immaterial , Penetrable and Indivisible , Essentially Vital , Perceptive and Appetitive , animating an Humane organized Body . Before I set about the justifying this Definition , I conceive it requisite that we have a right understanding , not only that there is an essential Difference between ou● Souls , and those of other Creatures , but wherein also the same consists : For give me leave to take notice to you , I am apt enough to believe , with a certain late * Author , That the Cart●sian Hypothesis , which allows Brutes to be no more than insensible Mac●i●●s , has been very injurious to our rightly conceiving the reasonable Soul of Man ; for indeed the Notion in it self , notwithstanding its many Favourites , is so repugnant to common Observation and Experience , and withal so very harsh and incredible , that had it not been for the blind respect which is paid by most Men to its Founder , on the account of his Ingenuity and Penetration of Thought , it cou'd never have so long impos'd upon the Credit of his Disciples . Neither is it to be thought strange , That Cartes , who had deny'd the possibility of sensible Atoms , shou'd start this Assertion concerning Brutes for the support of his Hypothesis : for when he had allow'd but one Principle , both of Sense and Reason to Man , and endeavour'd to prove this Principle superiour to any Power in Matter , when after this the whole stress of our Immortality was laid upon the Immateriality of the Soul , he did well enough foresee , that by granting Sense to Brutes , he must also grant them actuated by a Principle above Matter , and Immateriality being his grand Proof of Immortality , they must necessarily come in with Man for a share in this Prerogative : To avoid which Absurdity , being at the same time unable to understand that meer Matter , however modify'd , shou'd be capable of Sensation , he fixes upon one as great , and tells us there is none but Man amongst the Creatures , that is both capable of Sense and Reason , and that Brutes are only some of the more curiously contriv'd Machins , devoid of Sense , Feeling or Perception . Thus much may indeed be said in the behalf of this great Man , That it is really unaccountable to Humane Reason that Matter shou'd be sensible : but yet it was too bold an Adventure , utterly to deny its possibility , when at the same instant we have a full Assurance that it is so . It is altogether as unintelligible , that Matter and Spirit shou'd influence , and have such mutual Commerce with each other as we experience in our selves . However inconsistent both may seem to our finite Understandings , they are by no means to be thought so with a Divine and Infinite Capacity or Power : upon which account , and the certain assurance that Brutes are capable of Sensation , those who allow'd hereof , but yet wou'd have Sense and Reason to arise from the same Source , were reduc'd to that miserable Subterfuge , That it was possible the Souls of Brutes were but so many particular Eradiations or Effluxes from the Spring of Life above , when and wheresoever there is any fitly prepar'd Matter capable to receive them , and to be actuated by them , to have a sence and fruition of themselves in it so long as it continues such , but so soon as ever those organized Bodies of theirs , by reason of their Indisposition , become incapable of being farther actuated by them , then to be resum'd again , and retracted back to their Original Fountain . In supposing thus we must believe , both a prae and post Eternal Existence of brutal Souls ; but if this won't do , there are others who wou'd perswade us of the probability that the Souls of Brutes , as they are created out of nothing , may be annihilated by the same Power , and so with as much likelyhood may the Soul of Man. These are some of the dangerous Consequences and Inconveniencies attending that monstrous Opinion , That Reason and Sensation are Affections of one and the same Soul. To remove which Difficulties , and in order to our arrival at a clearer Knowledge of our whole Compositum , I shall as briefly as I can , attempt a Proof that the Soul of Brutes , altho' sensible , is Corporeal . That Brutes are sensible ( says a late * Author ) we have the same certainty as one Man can have that another Man is sensible , supposing that other Man were Dumb. I cannot feel the Impressions made upon another Man of Pain , Hunger and Thirst , but must judge of them by outward Indications : and I have all the same outward Indications that Brutes feel all these , as I have that any Man feels them ; and therefore it wou'd be ridiculous to go about to prove this by particular Instances . That the Brutish Soul is Material , I come to understand because it is extended and divisible , being made up of the Vital Spirits and the Arterial Blood their Vehicle , and by the Rivulets of the Nerves they are communicated from the Brain to all the Sentient parts of the Body , which therefore are endow'd with the power of performing Animal Actions . If you object , That this will prove no more than that the Immaterial Substance is so closely united to the Material , that it perceives every impression made upon the Body . I reply , That we cou'd not then feel distinct Pains in several parts , but the Pain must be equally felt over the whole Body ; for the Soul b●ing indivisible , it cannot feel in parts , but the whole must feel , and con●equ●ntly the whole Body seem in equal pain : Neither , if this were true , could there be any degrees of Pain in the S●nti●nt Parts , but a Cut in the Flesh wou'd s●art as much as a Cut amongst the Nerves , for there can be no Reason assign'd why i● shou'd be otherwise , but because there is more of the sensible Nature in one part , than there is in another , but how can there be more or less when the whole fe●ls both ? wherefore if there are degrees of Pain in the Sentient Parts , if we c●n feel pain in this part , and none in the other , and can at once feel several distinct Pains , in several distinct parts , then the Soul must either feel by parts , which an Indivisible cann●t , or Sensation must belong to another Principle whose Properties are Extension and Divisibility , and if those Properties do not belong to Body , or can belong to Spirit , we have no Notion either of Body or Spirit . Whoever throughly considers this Argument , will find that the Judgment of most Learned Physician ▪ concur with this Opinion , of the Corporiety of the Souls of Brutes ; and that the same is plainly hinted in those places of * Scripture which relate to the Jewish Prohibition of Eating Blood , because the same contained the Life or Soul. For as our Animal Spirits 〈◊〉 off by what we call the insensible Transpiration , we are sensibly enfeebled , and grow unactive till there are new ones ma●e out of the Arterial Blood , which Blood must be again s●p●ly'd by Corporeal Nourishment . Thus we see Bodies , un●●●ustom'd to hot Countries , in those places their Po●es are so much open'd as to cause the Spirits , flying away in such quantities that the Life would soon expire , without the assistance of spi●●tuous Liquors , which give a speedy supply of Spirits . On the other hand we find , Dormice will sleep whole Months without the help of Food ; but if you observe those Creatures in their sleep , they are stiff and cold , their Pores are so contracted , that the Life cannot fly off , and therefore they want no Recruit ; but when warmth awakens them , whereby their Pores are opened , they can fast no longer than other Creatures : therefore if the Animal Life flies off by parts , which are again renew'd by Corporeal Nourishment , it is a clear Evidence that the Soul of Brutes , or Animal Life , is Corporeal ; and by this we come to a plain and true Notion of Death , that it is not ( as usually defin'd ) a Separation of the Soul and Body , which is but a Consequence of Death but an absolute Extinguishment of the Animal Life or Vital Flame . For to suppose that meer Animals are a Compound of Matter and Spirit , and that Death is only a Separation of them , is to ridicule all the Natural Arguments for Man's Immortality , by making them hold as strong for the Immortality of Brutes ; which is both against Divinity and Common Sense . And indeed , the reason why some Physicians ( who of all Men should admire most the wonderful Works of Creating Wisdom ) have been Atheistically inclin'd , is , because they are able to demonstrate that Sense is made by Matter and Motion , and therefore have carelesly concluded Reason to spring from the same Principle , and all our Actions to be accounted for by Mechanism : and those Men help much to the Confirmation of this Opinion , who assign the Office of Sensation to the Rational Soul , and allow Reason to other Animals ; there is no Adversary to Religion , but will readily grant the Animal Life and Rational Soul to be the same thing ; and that all Animals are Rational ; but then he subjoyns that the Animal Life is Corporeal : and therefore concludes that Rationality is no Argument either of Immateriality or Immortality . My Lord Bacon upon this Subject delivers his Opinion in the following words : The sensible Soul , or the Soul of Beasts , must needs be granted to be a Corporeal Substance , attenuated by Heat , and made invisible : let there be therefore made a more diligent Enquiry touching this Knowledge , and the rather for that this Point , not well understood , bath brought forth superstitious and very contagious Opinions , and most vilely abasing the dignity of the Soul of Man , of Transmigration of Souls out of one Body into another , and lustration of Souls by Periods of Years , and finally of the too near affinity in evey point of the Soul of Man with the Soul of Beasts . This Soul in Beasts is a principal Soul whereof the Body of the Beast is the Organ ; but in Man th●s Soul is it self an Organ of the Soul Rational . Having made this Enquiry into the Soul of Brutes , and given , I hope , sufficient proof that the same is Corporeal , we shall next inform our selves what Knowledge they are endow'd with , and enquire whether or no there is a Principle of Reason in the most subtil of their Actions . Our common Observation may assure us , That all the Actions of meer Animals are either the Effects of a bare Sensitive Nature , which in various degrees is common to all ; or of Sensitive Creatures , as they are fram'd of this or that peculiar Species or Kind : for what those Creatures act according to the Nature common to all , is plainly the Effect of bare Sensation : We see Ideots do as much , who have no use of Reason ; they distinguish who feeds them , and fear who beats them . Outward Objects must affect the Animal Spirits , the Animal Spirits must make Traces in the Brain , and lodge those Idea's , and so far Will and Reason have nothing to do . And altho' the Actions of meer Animals , as they are of this or that peculiar Species or Kind , seem somewhat agreeable to Reason , yet they prove only a wise Author of their Beings , and that the more strongly , because 't is visible that those Actions are not the Effects of a reasoning Principle in those Creatures , for Actions that are constantly agreeable to Reason must be somewhere directed by Reason , but they are not the Effect of Re●son in those Creatures . In earthly created Beings , we find Reason is improv'd by degrees , from a Series of Observations or from Information : Men cannot conclude or reason about any thing but a Posteriori , from the operation and effects of things ; but meer Animals act according to their Nature , immediately and without observation ; which are so many Demonstrations that they are instructed by a secret Instinct , and not by Reason , or a Knowledge of what they do , for they ever act according to their Natures , when by plain and visible Accident they act against the most apparent Reason . One wou'd think a little , very little Reason wou'd instruct Creatures that they cou'd not eat when their Mouths are sewed up , at least a trial might learn them that knowledge ; yet stitch up the Mouth of a Ferret day after day , and for all that he 'l as warmly pursue the Rabbits for his food , as if his Jaws were at liberty . Farthermore , Meer Animals must act according to their kind , when so acting is visibly their certain ruin . Take a Bull-dog and muzzle him , throw him Bones that he may find he cannot open his Mouth , ●●t after that shew him a Bull , and he shall as boldly attack the Bull , as if he had no Muzzle on . Again , It is certain that young Birds bred in Trees , will starve with Meat before them if it be not put into their Mouths , whereas those whose Kind breed on the Ground , can never be taught to gape for their Food , but so soon as batch't betake themselves to seek out and pick up their food . These I say , with a thousand Instances of the like nature , are evident Marks of a Providential Wisdom , because they are Rational Actions , many of them at least perform'd not accidentally , but constantly , by Irrational Agents . Understanding being got by a Series of Experiments , Observations or Information , therefore it is some old Arts are improv'd , some quite lost , some new ones found out , but all meer Animals act the same yesterday and to day ; thus far they always went , and no farther : which fully proves they were originally compell d and limitted to act according to their Kind , and had nothing to do with Will or Reason . It may be objected , That several sorts of Animals are very d●cible Creatures , and learn several things , by the Discipline of Mankind , which wou'd make one ready to think that those Creatures have some degrees of Reason . To which , I say , thus far is prov'd that those Creatures do act artificially , and for ends , without Deliberation and Knowledge ; and those being the chief ends for which they were made , we cannot reasonably suppose that they shou'd blindly act that part , and yet have the use of Reason in things of lesser moment . It must therefore be concluded , that the utmost extent of their Ability is to do , and not to know ; and therefore tho' by the Impressions made upon the Senses , they may be forced to do what their Nature is capable of doing ; yet this is all from the Senses , and Reason but begins where the Senses end . To do and to know why we do , proceed from different Principles : 't is true , the most docible Creatures may mimick several things they see Men do , yet can they give us no Indication that they know why or to what end they do them : for that their Souls being Corporeal , it follows necessarily , that all their Motions must be made either by an External or Internal Force or Impulse ; whereas Will and Reason can be no other than the Powers of a self-moving Principle , which is a spiritual immaterial Essence . Sense and Imagination can conceive nothing but what is Corporeal ; and the highest Conceptions which depend on Sense , amount no higher than Imagination , which likewise is unable to receive any other than Corporeal Idea's : Nor can it reflect or make any Conclusions about what it perceives . So that Brutes may very well be thus far endow'd without any such thing as a Rational Exertion . For a farther Explanation hereof , I shall give you the Descriptton of a Learned Man of the Mechanic Process by which Brute Animals come by all their Habits , and that acquir'd seeming Knowledge which tho' in some degrees it surpasses their Natural Instincts , is however most strictly ty'd to Sense and Imagination . When the Brain , saith he , in the more perfect Brutes grows clear , and the Constitution of the Animal Spirits becomes sufficiently lucid and defaecated , the Exteror Objects being brought to the Organs of the Senses , make Impressions , which being from thence transmitted for the continuing the Series or Order of the Animal Spirits inwards towards the streaked Bodies , affect the common Sensory , and when as a sensible impulse of the same , like a waving of waters , is conveyed farther into the callous Body , and thence into the Cortex or shelly substance of the Brain , a Perception is brought in concerning the Species of the thing admitted by the Sense , to which presently succeeds the Imagination , and Marks or Prints of its Type being left , constitute the Memory : but in the mean time , whilst the sensible Impr●ssion being brought to the common Sensory ●ffects there the Perception of the thing felt , as some direct Species of it tending farther creates the Imagination and Memory , so other reflected Species of the same Object as they appear either Congruous or Incongruous , produce the Appetite and local Motions its Executors : that is , the Animal Spirits looking inwards for the Act of Sension , being struck back , leap towards the streaked Bodies , and when as these Spirits presently possessing the beginnings of the Nerves irritate others , they make a Desire of flying from the thing felt , and a Motion of this or that Member or Part to be stirred up ; then because this or that kind of Motion succeeds once or twice to this or that Sension , afterwards for the most part this Motion follows that Sension as the Effect follows the Cause , and according to this manner , by the admitting the Idea's of sensible things , both the knowledge of several things , and the habits of things to be done , or of local Motions , are by little and little produced . For indeed from the beginning almost every Motion of the animated Body , is stirred up by the Contact of the outward Object , viz. the Animal Spirits residing within the Organ are driven inward , being stricken by the Object , and so ( as we have said ) constitute Sension or Feeling , then like as a stood sliding along the banks of the shoar , is at last beaten back : so because this waving or inward turning down of the Animal Spirits , being partly reflected from the common Sensory , is at last directed outwards , and is partly stretched forth even into the inmost part of the Brain , presently local Motion succeeds the Sension , and at the same time a Character being affixed on the Brain , by the sense of the thing perceiv'd , it impresses there Marks or Vestigia of the same for the Phantasie and the Memory then affected , and afterwards to be affected ; but when as the Prints or Marks of very many Acts of this kind of Sensation and Imagination , as so many Tracts or Ways are ingraven in the Brain , the Animal Spirits oftentimes of their own accord , without any other forewarning , and without the presence of an Exterior Object , being stirr'd up into Motion , forasmuch as the fall into the footsteps before made , represent the Image of the former thing , with which , when the Appetite is affected , it desiring the thing objected to the Imagination , causes spontaneous Actions , and as it were , drawn forth from an inward Principle . As for Example sake ; The Stomack of an Horse feeding in a barren Ground or Fallow-land , being incited by Hunger , stirs up and variously Agitates the Animal Spirits flowing within the Brain ; the Spirits being thus moved by accident , because they run into the footsteps formerly made , they call to mind the former more plentiful Pasture fed on by the Horse , and the Meadows at a great distance : then the imagination of this desirable thing ( which at that time is cast before it by no outward Sense , but only by the Memory ) stops at the Appetite : that is , the Spirits implanted in the streaked Bodies are affected by that Motion of the Spirits flowing within the middle part or marrow of the Brain , who from thence presently after their formerly accustom'd manner , enter the Origines of the Nerves , and actuating the nervous System after their wonted manner , by the same Series produce local Motions , by which the hungry Horse is carry'd from place to place , till he has found out the imagin'd Pasture , and indeed enjoys that good the Image whereof was painted in his Brain . After this manner the sensible Species , being intromitted by the benefit of the Exterior Organs in the more perfect Brutes , for that they affix their Characters on the Brain , and there leave them , they constitute the Faculties of Phancy and Memory , as it were Store-houses full of Notions ; farther stirring up the Appetite into local Motions agreeable to the Sensions , frequently they produce an habit of acting , so that some Beasts being taught or instructed for a long time , by the assiduous Incursions of the Objects , are able to know and remember many things , and learn manifold Works , i. e. to perform them by a complicated and continued Series and Succession of very many Actions . Moreover , this kind of acquir'd knowledge of the Brutes , and the practick Habits introduced by the Acts of the Senses , are sometimes promoted by other means to a greater degree of Perfection . Living Brutes are taught by Example , by the Imitation and Institution of others of the same , or of a divers kind , to perform certain more excellent Actions . Hence it is that the Ape so plainly imitates Man , that by some it is thought a more imperfect Species of him : for this Animal being extreamly mimical , as it is endow'd with a most caepactous and hot Brain , it imitates to an hair almost all the Gestures that it happens to see presently , with a ready and expeditious composing of its Members , and is furnisht with a notable Memory , and retains all its Tricks which it hath once acted , very firmly afterwards , being wont to repeat them at its pleasure . Yet notwithstanding t is very clear and apparent , that Brutes are directed to all things which belong to the Defence and Conservation of the Individuum , and that are to be done for the Propagation of their Kinds by a natural Instinct , as it were a Law or Rule fixed in their Hearts , when as therefore we behold for these ends , ordained by Divine Providence , Brutes to order their Matters wisely , and as it were by Counsel , no Man esteems this the Work of Reason , or any Liberal Faculty ; for they are led into these Enterprises by a certain Predestination , rather than by any proper Vertue or Intention . Having given you this Account of the Soul of Brutes , prov'd the same a Corporeal , Divisible Substance , whose peculiar residence is in the Blood and Spirits , and evinced their knowledge not to exceed the powers of Sensation and Imagination , it is time that we return to discourse of the Rational Soul of Man ; and if it can be discover'd that there is a Principle of Action in him which proceeds from a different way of Operation than Sensation doth , and that there are such Operations of this Soul which are not Imaginations , it will be then as clear that there is a Principle in Man higher than Matter and Motion , and impossible , without a spiritual immaterial Being , to solve those Appearances in him which thus transcend the Power of Imagination . The renowned Philosopher Gassendus has given sufficient proof , That the Sensitive Soul in Man is exactly the same with that of Brutes , Corporeal , Extended , Native , and Corruptible : but that the Rational is a Substance purely Incorporeal and Immortal . Dr. Hammond in his Notes upon Thessalonians , v. 23. says Man consists of three Parts : First the Body , which denotes the Flesh and Members . Secondly the Vital Soul , which Animal and Sensitive Soul is common to Man and Brute . Thirdly Spirit , which is the Rational Soul. This Division he confirms by the Testimony of Heathen Authors and ancient Fathers . So that those who disregard the Scriptures , may in these admirable Authors be furnisht with other Authorities ; but those who do , may consider what the Apostle saith in the foremention'd Text , viz. I pray God your whole Body , Soul and Spirit be preserved : to which we may add what he says in another place , The Word is sharper then a two edged Sword , piercing even to the dividing asunder of Soul and Spirit , and of the Joynts and Marrow . The meaning whereof is , Let things be never so closely united , God can separate them ; but then they must be in their nature separable , or else it implys a Contradiction . So that if the Soul and Spirit are separable , we have gain'd our Point ; if they are not , the Apostle has told us that can be , which cannot be . But further ; This Truth that there is two distinct Souls in Man , is by the Apostle demonstrated from the dictates of Internal Sense : I find ( saith he ) a Law , that when I would do good evil is present with me , for I delight in the Law of God after the inward Man. But I see another Law in my Members , warring against the Law of my Mind , and bringing me into captivity to the Law of Sin , which is in my Members . So then with my Mind I my self serve the Law of God , but with the Flesh the Law of Sin. Now what can be more expressive of two several perceptive Souls in Man , whose Natures and whose Laws are contrary to each other ? But perhaps you 'l say , These contrary Laws do indeed arise because Man is a Compound of contrary Natures , yet there is but one perceptive Nature in him : but that Nature having the several Faculties of Reason and Sensation , and being united to Flesh , whereby the Sensitive Faculty may be gratify'd , hence arises the War between Sense and Reason . To which I answer , Thus far then we are agreed , that Sense is the Source of all Carnal Delights , Pains and Aversions , therefore Sense is no Faculty of the Spirit , or all Carnal Delights , Lusts and Passions spring from the Spirit : and what excellent sence would this make the Apostle speak , I find a Law in my Mind warring against the Law of my Mind ; so then with the Mind I my self serve the Law of God , but with the Mind the Law of Sin : for if Sense be a Faculty of the Mind , the Laws of Sense are are as much the Laws of the Mind as the Laws of Reason . The Soul and Spirit , by reason of their close unaccountable Union , have also unaccountable mutual Influences upon each other ; but for all that , their contrary Natures are very discernable : and to make Sense and Reason Faculties of the Spirit , is to make the Spirit as the Man , a Compound of contrary Natures ; for that Sense and Reason are of contrary Natures , is discernable from the natural and constant strugglings and contentions between them . Secondly , From the natural Fruit they bring forth , which is certainly contrary if Good and Evil are so : wherefore we may with all imaginable certainty , affirm the Souls of all meer Animals , and the Sensitive Soul of Man , to be Corporeal , but the Rational Soul of Man to be truly a Spiritual Immaterial Substance , if there were not such a Substance in him distinct from the Sensitive Soul of Brutes , and a Power Superiour to Sensation , we might reasonably interrogate with the Judicious Willis , Cur non Quadrupedes aeque ac Homo Intellectu & Ratiocineo polleant , immo Scientias & Artes discant : quandoquidem in utriusque preter Animas pariter Immateriales , eadem prorsus fit Conformatio Organorum Animalium , à quibus sane Animam rationalem dum in Corpore est , quoad Actus & habitus suos pondere constat , quoniam laesis aut impeditis Organis , horum privatio aut Eclipsis succedit : Quamobrem quod Bruti Anima iisdem ac Homo Organis utens , nihil praeclare scire nec supra Actus & Objecta materialia assurgere potest , plane sequitur illum ab Anima rationali diversam , insuter longe inferiorem & materialem esse . But to proceed , Those who hold no difference between the Soul of Man and Brutes , with respect to Essence , and at the same time will allow Sacred Authority , wou'd do well to consider whether it be reasonable to think the latter were endow'd with that Divine Spiraculum , which the former was honour'd with in his Creation : if they think it reasonable , they strike at the Mosaic Relation ; if they do not , let them tell me what that Spiraculum was , if not the Rational Spirit . And indeed , if this alone were well consider'd , we shou'd hear no more of the Rationality of Brutes , from those who acknowledge the Truth of Revelation . But farther ; That this Reasonable Soul is a Spiritual Incorporeal Substance , we have this to alledge , for that it is Rational and has a freedom of Choice , neither of which can possibly belong to Matter , for all the Motions of Matter are necessarily made , no Choice but Force must make its Motion , and that Force must be immediate , for Matter moves no longer than the Impulse lasts : but to deliberate and judge of a Train of Consequences , is no immediate impulsion of Matter , for those Consequences are not yet in Being , but only such as will be upon our acting thus or thus ; nay , perhaps only such things as may , but never will be ; but to choose to act ( as such power we have , and every Man feels it within himself ) purely in regard to those Consequences , is many times to act in opposition to all the immediate and strong Impresses of Matter ; and hence it is apparent , that neither Will nor Reason do belong to Matter , but to something vastly different . Again , The Animal Spirits make no other Impression on the Brain , than as things appear not always as they are , which Error is corrected ; yes , you 'l say , but 't is corrected by the Senses themselves . But what puts the Senses in the way and method to correct themselves ? If the Senses are their own directing Power , then all Creatures that are alike sensible wou'd be alike knowing ; and meer Animals wou'd be daily finding out new Arts and Inventions as well as Man. It is impossible to give the least shadow of a Reason why it should be otherwise , unless we allow a Principle in Man which Brutes have not : we see , except Man , all Creatures of the same kind run in one constant and setled Method , whilst he is not only learning from every thing he sees , but invents how to learn and try the Truth or Falshood of this or that Invention by Experiments ; and sometimes he finds himself in the right , sometimes in the wrong : Now , tho' in these Cases the Truth or Falshood of this or that Invention is proved by the Senses , yet the Invention preceded the Proof , and therefore could not be from the Information of the Senses . Besides , 't is yet more evident those Inventions are not from the Senses , but from another Principle , because the same are sometime , false , and will not hold ; but when we come to prove them , our Senses will bring in no such Appearances : For altho' we know nothing but a posteriori from the Operations and Effects of Things , yet from visible Operations and Effects , we can consider and reason about the Nature of the Invisible Operator , as from the Beauty and Order of the Universe , we reason that there must be a mighty Wise and Invisible Power that framed and continues the same . Now the Impressions of Matter upon Sense go no farther than so these Appearances are , and here of necessity we should ever rest , had we no other Principle but Matter , and cou'd never enquire how or why things come to be so ; but when we advance to the Notion of an Invisible Operator , then certainly we outfly our Senses , unless our Eyes are so good as to see an Invisible Object : But suppose there is no such Invisible Object , but that all our Notions concerning such a Being are but meer Chimaera's , let us for Argument sake suppose all that , however whether the Notion of an invisible Incorporeal Operator be true or false , so much is true , that there is such a Notion amongst Men , and that it is a full Evidence that there is an incorporeal Principle in Man , because Matter cannot possibly impress or be imprest with any other but material Idea's ; therefore were Man's whole Compositum pure Matter , he cou'd not possibly stir beyond material Idea's , and the World had never heard of Immaterial Substance . To confirm this , I shall here add the Opinion of one whose Sentiments upon other Matters I have elsewhere made bold with . The Considerations ( saith he ) which may be alledg'd in favour of the Soul's Immortality , are either Physical or Moral : The former are such as arise from the Nature of the Soul her self , and do all of them seem to refer to this one Capital Argument , The Reasonable Soul of Man is Immaterial , and therefore Immortal : The reason whereof is , what wants Matter wants likewise Parts into which it might be distracted or dissolved ; and what is incapable of being dissolved , must of necessity always continue to be what it is : for whatever is of a Nature free from the Conditions of Matter or Body , doth neither carry the Principles of Dissolution in it self , nor fear them from External Agents . There are but two ways comprehensible by the Understanding , how any thing that hath Existence in Nature can perish ; the one is by the Exolution and Dissipation of the Parts of which it was composed ; the other by an absolute Adnibilation of its Entity , as the Schoolmen phrase it . The former way of destruction is peculiar to Corporeals , and the latter may be competent to Incorporeals : But to argue à possi , ad esse , that God doth , or will adnihilate any thing , because it as in his power , is much below any good Logician to infer : nor are we to suppose any Innovation in the general state of things ; but that the Course of the Universe doth constantly and invariably proceed in the same manner or tumour of method , which was at first instituted by the Wisdom of the Creator . Now to prove that there is a power in us above the sensitive Soul or independent of Matter , notwithstanding this great Man was in some things tainted with the Cartesian Principles , he thus rightly argues , That if all our Cognition doth proceed originally from our Senses , as is affirm'd by Aristotle in his Maxim of Nihil in intellectu , &c. and that Intellection is made by Analogy , by Composition , Division , Ampliation , Extenuation , and the like ways of managing the Species or Images of things immitted into the common Sensory by the External Senses ; then certainly we can have no knowledge of any thing whereof we have no Image , and consequently without Imagination there is no Intellection ; so that in fine , to imagine and understand a Thing will be all one ; whereas to answer this we may affirm , that no Corporeal Image or Species is ever receiv'd into the Mind , and that pure Intellection as well of a Corporeal as Incorporeal thing is made without any material Image or Species at all . As for Imagination , to that indeed is requir'd the presence of some Corporeal Image to which the Mind might apply it self , because there can be no Imagination but of Corporeal things , and yet nevertheless that Corporeal Image doth not enter into the Mind . The truth is , the Intellect also makes use of Images conceiv'd by the Phancy ( and therefore called Phantasms ) yet only as certain means or degrees , that progressing through them , it may at length attain the knowledge of some things which it afterwards perceives as sequester'd , and in a manner sublimed from those Phantasms : but this is that which doth sufficiently argue its being Immaterial , because it carrieth it self beyond all Images material , and comes to the Science of some things of which it hath no Phantasms . All the particular Knowledges that Man hath , or can have , concerning finite and compleat Entities ( except only the Notion of Being ) are only certain comparisons or respects between particular things ; but of respect there can be no Image or Representation at all in the Phancy , and therefore our Knowledge is without Images . All the particular Notions we have ( except of Being ) do belong to some one of the ten Praedicaments , all which are so manifestly respective , that no Man doubteth them to be so : In particular , Substance hath a respect to Being : Quantity doth consist in a respect unto Parts : Quality hath a respect unto that Subject which is denominated from it : Action and Passion result from the Union of Quality and Substance : Relation denoteth the respect betwixt the Relatum and Correlatum : Ubi and Quando arise from Substance consider'd with the Circumstances of Place and Time : Situation is from the respect of parts to the whole : Habit is a respect to the Substance wherein it is , as being the Propriety by which it is well or ill , conveniently or inconveniently affected , in regard of its own Nature . If you question the verity of the foregoing Assertion , exercise your Mind in seriously reviewing all these things that have been derived from the Senses , and see if you can find among them any such thing as we call a respect ; it hath neither Figure nor Colour , nor Sound , nor Odor , nor Taste , and so cannot possibly be represented to the Sense or Imagination : hence , I think , there is no need to doubt that the Notions of things in the Intellect or pure Understanding , are extreamly different from whatsoever is immitted into the Mind by the mediation of the Senses , and so that the Intellect hath a knowledge of some things independent of Corporeal Images or Idea's . For in simple Imagination the Mind doth always apply it self to the thing speculated , or the Image rather of that thing ; but in pure Intellection in quitteth the Image , and converteth it self upon it self ; the former Act being still accompany'd with some labour and contention of Mind , the latter free , easie and instantaneous . Now in the Phancy of Beasts , there is always a Conjunction of the Image of that particular good or harm they have formerly received from such or such things with the Images of the things themselves , which is all that can be said to render the subtilest of them Conscious , and is indeed the Cause of all those so much admir'd Effects called Sympathys and Antipathys amongst Animals of different kinds . Another sort of Actions evincing the Soul's Immateriality , are those whereby we do not only form to our selves Universals or Universal Notions , but also understand the reason of Universality it self ; for it being evidently impossible that any Corporeal thing should be exempted from all material Conditions and Differences of Singularity , as Magnitude , Figure , Colour , Time , Place , &c. and undeniably certain that the Understanding hath a power to divest them of all and every one of those Conditions and Circumstances , and to speculate them in that abstracted state devoy'd of all Particularities , it follows necessarily , that the Soul which hath this power so to abstract them , must it self be exempt from all Matter , and of a Condition more eminent than to be confin'd to material Conditions . To these few Reasons of the Immateriality of the Humane Soul , defumed from the Excellency of her Operations , I might here add a multitude of others of the same Extraction and equivalent Force , as in particular that of the Existence of Corporeal Natures in the Soul by the power of Apprehension : that of her drawing from Multitude to Unity : her apprehension of Negations and Privations : her containing of Contraries without Opposition : her Capacity to move without being moved her self : the Incompossibility of opposite Propositions in the Understanding , and sundry others , the least whereof is of Evidence and Vigour sufficient to carry the Cause against all those Enemies to her Immortality who wou'd degrade her from the Divine Dignity of her Nature , to an equality with the Souls of Brutes , that are but certain Dispositions of Matter , and obnoxious to Dissolution upon change of the same by contrary Agents . But farther , There is no Corporeal Faculty but what is confin'd to the Perception of only some one certain Genus of things , as in particular the Sight to Visibles , the Hearing to Sounds , &c. and tho' the Imagination seems to be extended to very many kinds , yet all those are contain'd under the Classis of Sensibles , and thence it comes that all Animals , endow'd only with Phantasie , are addicted only to Sensibles , no one affecting the knowledge of any thing which falleth not under the Sense : but the Intellect alone is that which hath for its Object , Omne verum , and as the Schoolmen speak , Ens ut Ens , every Being in the Universe , and therefore hath no mixture of Matter , but is wholly free from it and Incorporeal , a Truth so clearly revealed by the Light of Nature , that Anaxogoras and Aristotle both subscribed , Esse intellectum necessario 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immistum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam intelligit Universa . That Incorporeals are within the Orb of the Intellects Activity , and do not escape the apprehension of this unbounded and universal Capacity , needs no other proof besides that of our own sublime Speculations concerning the Nature of God , of Intelligencies , of Angels , of the Humane Soul , and whatever else belongs to the Science of Metaphysics , which teacheth us to abstract from all Matter and Quantity . Nay , I presume it will not be accounted Paradoxical in me to affirm , that Immaterial Objects are most genuine and natural to the Understanding , especially since Cartes hath irrefutably demonstrated that the knowledge we have of the Existence of the Supream Being , and of our own Souls , is more certain , clear , and distinct than the knowledge of any Corporeal Nature whatever , according to that Canon of Aquinas , Nulla res qualiscunque est , &c. The Moral Considerations , usually brought in defence of the Soul 's Incorruptibility , are principally three : 1. The Universal Consent of Mankind . 2. Man's inseparable Appetite of Immortality . 3. The Justice of God in rewarding good Men , and punishing evil Men , after Death . Now as Cicero judiciously observes , Omni in re , consentio omnium Gentium , Lex naturae putanda est ; and thus the Notion of the Soul's Immortality is so implanted in the Nature and Mind of Man , that whoso denies it doth impugn his own Natural Principles . As for that common Objection the Alteration observable in Infancy and old Age , we may answer with the great Master of Nature ( at least one so esteem'd by some ) Innasci , autem Intellectus videtur , & substantia quaedam esse , nec corrumpi , nam si corrumperetur quidem id maxime fieret ab habitatione illa , quae in Senectute contingit : nunc autem res perinde fit ac in ipsismet sensuum instrumentis ; si enim Senex , Occulum Juvenilem reciperet , non secus ac ipse Juvenis videret , unde & Senectus non ex eo est , quod quidquam passa Anima sit ; fed quod simile aliquid ac in Ebrietate morbisque eveniat , ipsaque intelligendi & contemplandi functio , propter aliquid aliud interius corruptum marcescit , cum ipsum interim cujus est passionis expers maneat . Which words consider'd , we have good reason to affirm , that all that Change which the Epicurean would have to be in the Rational Soul or Mind , during the growth of the Body in Youth , and decay of it in old Age , doth not proceed from any Mutation in the Soul it self , but some other Interiour thing distinct from it , as the Imagination or Organ of the common Sense , the Brain , which being well or ill affected , the Soul it self suffereth not at all , but only the Functions of it flourish or decay accordingly ; for as the Philosopher remarks , if it were possible to give an old Man a young Eye , and a young Imagination , his Soul would soon declare by exquisite vision and quick reasoning , that it was not she that had grown old , but her Organs ; and that she is capable of no more Change from the impairment of the Body , than is usually observed to arise ( pro tempore ) from a fit of Drunkenness , or some Disease of the Brain : so that it is evident from hence , that whatever Change Men have thought to be in the Soul by reason of that great decay , generally attending old Age , to not really in the Soul , but only in the Imagination and the Organs thereof , which are not so well dispos'd as in the Vigour of Life . In like manner are we to understand that the Soul , when the Members grow cold and mortify'd , doth then indeed instantly cease to be in them , yet is not cut off by piece-meal , or diminisht and gradually dissipated , but the whole of it remains in so much of the Body as yet continues warm and perfused by the Vital Heat , until ceasing longer to animate the principle Seat of its Residence , whether the Brain or Heart , it at length bids adieu to the whole , and withdraweth it self entire and perfect : so that Death is an Extinction of the Vital Flame , and not of the Soul , which , as Solomon calls it , is the brightness of the Everlasting Light , the unspotted Mirror of the Power of God , and the Image of his Goodness , and being but one , she can do all things , and remaining in her self , she maketh all things new . The like may be said with relation to those failings observable in swooning fits , which fall not upon the Soul , but on the Vital Organs , at those times render'd unfit for the uses and actions to which they were framed and accommodated : and if the Causes of such failings shou'd happen to be so violent as to bring on a sudden Death , then the Soul must indeed depart ; yet not by reason of any dissolution in its Substance , or imbecility in it self , but for want of those dispositions in the Organs of Life , by which she was enabled to enliven the Body . Now if ( saith this Author ) in such a Thesis or Proposition , which is not capable of being evinced by Geometrical Demonstration , there can yet be expected such substantial and satisfactory Reasons , Physical or Moral , as may suffice to the full establishment of its Truth in the Mind of a reasonable Man : If this be granted , I thence argue that the Soul is an Immortal Substance , and that its Immortality is not only credible by Faith or upon Authority Divine , but also demonstrable by Reason , or the Light of Nature . To be convinc'd of our Immortality , and satisfactorily perswaded whether or no there is any thing in us , which shall not perish with the Life we are shortly to lay down , is of so great and so important Consequence , that I can readily expect your forgiveness , if I trespass upon your Patience , and inlarge a little farther upon this weighty Argument . That there is somewhat in us , essentially differing from , distinct and superior to other Animals , or that the Rational Soul of Man bears no Analogy with the Souls of other Creatures , is farther elegantly toucht upon in these words of Dr. Willis . The Eminency of the Rational Soul above the Brutal or Corporeal , shines clearly by comparing either both as to the Objects , and to the chief Acts or Modes of Knowing . As to the former , when●● every Corporeal Faculty is limited to sensible Things , the Object of the Humane Mind is every Ens , whether above or subl●mary , material or immaterial , true or fictitious , real or intentional . The Acts or Degrees of Knowledge common to either Soul , are vulgarly accounted these three ; to wit , Simple Apprehension , Enunciation , and Discourse : How much the power of the Rational excels the other which is Corporeal , we shall consider , 1. The knowing Faculty of the Corporeal Soul is Phantasie or Imagination , which being planted in the middle part of the Brain , receives the sensible Species first only impressed on the Organs of Sense , and from thence by a most quick irradiation of the Spirits deliver'd inwards , and so apprehends all the several Corporeal Things according to their Exterior Appearances , which notwithstanding , as they are perceived only by the Sense ( which is often deceived ) they are admitted under an appearing , and not always under a true Image or Species : for so we imagine the Sun no bigger than a Bushel , the Horizon of the Heaven and the Sea to meet : the Stars not to be far distant from us in the Horizon , that in respect of us there are no Antipodes . Farther , we may think the Image in the Glass , or in a Fountain delineates it self , that the Echo it self is a Voice coming from some other place ; that the Shoar moves when we are upon the Water ; yea , and many other things being receiv'd by the Sensories , whilst Phansie is the only guide , seem far otherwise than indeed they are . But the Intellect presiding o're the Imagination beholds all the Species deposited in it self , discerns or corrects their Obliquities or Hypocrisies , sublimes the Phansie there drawn forth , and divesting it from Matter , forms Universal Things from Singulars . Moreover , it frames out of these some other more sublime Thoughts , not competent to the Corporeal Soul , so it speculates and considers both the Nature of every Substance , and abstracted from the Individuals of Accident , viz. Humanity , Rationality , Temperance , Fortitude , Corporiety , Spirituality , &c. being carried higher it contemplates God , Angels , it Self , Infinity , Eternity , and many other Notions far remote from Sense and Imagination . And thus as our Intellect in these kind of Metaphisical Conceptions , makes things almost wholly naked of Matter , or carrying it self beyond every sensible Species , considers or beholds them immaterial and immortal , because if this aptness or disposition were Corporeal , as it cou'd conceive nothing Incorporeal by Sense , so wou'd it suspect and deny that there were any such thing in the World. 2. It appears clearly that Phansie , or the knowing Faculty of the Corporeal Soul , doth not only apprehend simple things , but also compose and divide many things at once , and from thence makes Enuntiations because living Brutes in various Objects together , which are for food , discern things convenient from others inconvenient or unfit ; moreover , they choose out of these , things grateful , before others less grateful , and get them sometimes by force , sometimes by cunning , and as it were by stealth . A Dog knows a Man at a great distance , if he be a Friend he runs to him and fawns on him ; if an Enemy and fearful , he barks at him , or flies at him ; but if armed , or threatning him , he flies away from him . These kind of Propositions the Brutes easily conceive , forasmuch as some Species of the sensible Thing being newly admitted , meets with Species of one thing or other before laid up in the Memory , or being suggested by a natural Instinct , associates with them , or repulses them . But indeed , how little is this in respect to the Humane Intellect , which not only beholds all Enuntiations conceived by the Phansie , but judges them whether they be true or false , congruous or incongruous , orders and disposes them into Series of Notions accommodated to Speculation or Practice . Moreover , it restrains the Phansie it self , being too unstable , and apt to wander through various Phantasies , it calls it away from these or those Conceptions , and directs it to others ; yea , it keeps it within certain limits at its pleasure , least it should expatiate and divert too much from the thing propos'd , which without peradventure clearly indicates a Superiour Soul in Man , that moderates and governs all the Faculties and Acts of the Corporeal . Again ; The Humane Intellect not only eminently contains every Vertue of the Phansie , but from the Species perceived in it , deduces many other Thoughts altogether unknown to the Sense , and which the Phansie of it self cou'd no way imagine : For besides that it conceives the formal Notions of Corporeal Things , and abstracted from all Matter , and attributes to them Praedicates meerly intentional , yea and understands Axioms or first Principles alone , and as it were by a proper Instinct , without recourse to Corporeal Species , the same Mind also beholds it self by a reflected Action , it supposes it self to think , and thence knowing a proper Existency not to be perceiv'd , neither by Sense nor Phantasie , when in the mean time neither Sense nor Imagination ( of which no Images are extant ) do perceive themselves to know or imagine . The Rational Soul comprehends moreover , as it were by its own proper Light , God to be Infinite and Eternal , that he ought to be worshipped , that Angels and Spirits do inhabit the World , Heavens and Places beneath the Earth , that there are Places of Beatitude and Punishment , and many other Notions meerly Spiritual , by no means to be learnt from Sense or Phantasie . 3. The Prerogatives of the Rational Soul , and the differences from the other Sensitive and Corporeal , may be yet farther noted , by comparing the Acts of Judgment and Discourse or Ratiocination , which it puts forth more perfectly , and oftentimes demonstratively ; when these kind of Acts from this power in the Brutes are drawn forth imperfectly , and only analogically . We have already declar'd the utmost that Brutes can do , and how far they can go towards the Exercise of Reasoning and Deliberation , through innate Faculties and acquired Habits : which truly , if the whole be compar'd with the Functions of the Humane Intellect and its Scientific Habits , it will hardly seem greater than the Drop of a Bucket to the Sea. For to say nothing of that Natural Logick , by which any one endow'd with a free and perspicatious Mind probably , and sometimes most certainly concludes concerning Doubtful Things , or Things sought after , if we mind how much the Humane Mind , being adorned by Learning , and having learnt the Sciences and Liberal Arts , is able to work , understand , and search out , it wou'd be thought , tho' in a Humane Body , to be rather living with Gods or Angels ; for indeed here may be consider'd the whole Encyclopaedia , or Circle of Arts and Sciences , which ( excepting Divinity ) have been the Product or Creatures of the Humane Mind , and plainly argues the Workman , if not Divine , to be at least a Particle of Divine Breath , to wit , a Spiritual Substance , wonderfully Intelligent , Immaterial , and which therefore for the future must be Immortal . It would be tedious to rehearse the subtil Wiles of Logick , and the extreamly curious Web of Notions , or of the Reason of Essences or Beings , where the things of Natural Philosophy being unfolded by their Causes , are dissected as it were to the Life , the most pleasant Speculations , the profound Theorems , or rather Caelestial , of the Metaphysics or Supernatural Things ; yea , and the grand Mysteries of other Learning , first found out by Humane Industry : But above the rest , is it not truly amasing to see the most certain Demonstrations of the Mathematicks , and therefore akin and greatly alluding to the Humane Mind , its Problems and Riddles , how difficult soever , to be extricated with no Labour , yea , and many things of it attain'd , and most glorious Inventions ? What is it below a Prodigy , that Algaebra , from one Number or Dimension , which at first was uncertain and unknown , being placed , shou'd find out the quantity of another altogether unknown ? What shall I say concerning the Proportions of a Circle , a Triangle , a Quadrangle , and other Figures , and of their Sides and Angles variously measurable amongst themselves , being most exactly computed ? What besides that the Humane Intellect having learnt the Precepts of Geometry and Astronomy , takes the Spaces of inaccessible Places and their Heights , the Floor or Breadth of any Superficies , and the Contents of Solids , yea , the Dimensions of the whole Earthly Globe : measures exactly the Spaces of Hours and Days , the Times of the Year , the Tropicks by the Progress only of a Shadow ; yea , it measures the Orbs , Magnitudes , and Distances of the Sun and Stars , for a long time to come calculates and exactly foretels their Risings and Settings , Motions and Declinations , and Aspects one to another . We shou'd want time , shou'd we set about to enumerate the several portentous Things , either of the Practise or Speculation in the Mathematicks : Then , if passing over to Mechanicks , we consider the several Works and Inventions of Men , wonderfully made , there will be no place for doubting but that the Humane Soul , which can so curiously understand , invent , find out , and effect , I had almost said create , Things so stupendious , must needs be far different from the Brutal , and , as before is said , Immortal : especially for that living Brutes obtain only a few and more simple Notions and Intentions of Acting , yea , and those always of the same kind , not determined but to one thing altogether ignorant of the Causes of Things ; they know not Rights or Laws of Political Society ; they are ignorant of every the most intelligent Mechanic Art ; neither can they , unless taught by Imitation , till how to number Three . Since therefore , in few words , we have plainly detected in Man , besides the Corporeal Soul , such as is common with Brutes , the prints of another meerly Spiritual , we have abundant reason to conclude the same Immortal . Thus , Sir , have I endeavour'd to prove the Reasonable Soul a Substance independent of Corporiety , and that it is not only possible , but certain , that unless it shall please the Power who at first infus'd it , to annihilate its Being , it must outshine the Extinction of the Vital Flame , and can receive no Injury in its Substance , by the Destruction of that Body in which it had its Residence . The Arguments I have brought , are such , whose Solidity every Man may judge of , who is capable of a very little Reflection or serious Application of Mind : Tho' they are not all my own , yet are they such as naturally arise from a Philosophical or Physical Enquiry , such as have been approved by the far greater number of Learned Men , and such whose Evidence it is impossible to withstand , without some secret reluctancy in our own Minds , and without ever being able to demonstrate that they are not true . The Sum of all that has been said upon this Matter will rest here , That since there is nothing more certain than this , that there is a Power in Man superiour to that of all meer Animals , and superiour also to that Power which Man himself hath as related to those Creatures , in their Capacity to be Sensible and to Imagine : It is necessary to consider seriously , what that Power can be , and in what Subject the same is plac'd . If you say you apprehend it to be no more than a meer Temperament , a Harmony , or you know not what kind of Disposition resulting from the Matter of his Composition , I wou'd then beg you to remove my Doubts , and to satisfie me how it comes to pass that Brutes are not thus endow'd with the same ? For if this high Prerogative of Reason had its dependence , as Sense and Imagination have , upon a Conformation or Mechanic Structure of the Animal Organs , most certainly other Creatures must be alike dignify'd whose Brains bear so exact Affinity , and in the Parts of which there is so great Analogy , Resemblance , or Similitude : For here your Anatomical Disquisition will inform you , that if you consider its outward Coverings and Vessels , they have ( at least some of them ) the like Membranes , viz. the Dura and Pia Mater , the like Veins , Arteries and Nerves : If you consider its Division , there are the like Hemispheres or Lobes , the like Gyrations or Convolutions in its Surface , the same double Substance , viz. Cortical or Marrowy , the same common Basis , the Medulla Oblongata : If you consider its inward Substance , the like Ventricles , Glandules , Pinealis or Pituitaria , Nates and Testes , the Fornix , the Infundibulum , the Corpora Striata , &c. the like make also of the Cerebellum , where Sense and Motion , as also the Passions and Instincts meerly Natural , tho' in some measure they depend upon the Brain , are more properly performed here , and in the Medulla Oblongata . The Brain then of Brutes thus exactly corresponding with the Humane , and the Sensations being alike Mechanically perform'd in both , since the former show us not the least footsteps of any Capacity to Will or Reason , which are so eminently conspicuous in the latter ; the Power which exerts the same , must be more than Temperament , or any Priviledge of Conformation , which is so near alike in both , and which in its greatest Latitude can reach no higher than Sense , Imagination , Memory and Appetite : for it seems , saith the Learned Doctor , that the Imagination is a certain Undulation or Wavering of the Animal Spirits , begun more inwardly in the middle of the Brain , and expanded or stretched out from thence on every side , towards its Circumference . On the contrary , the Act of the Memory consists in the Regurgitation or Flowing back of the Spirits from the Exterior compass of the Brain towards its middle . The Appetite is stirred up for that the Animal Spirits being some how moved about the middle of the Brain , tend from thence outwardly towards the Nervous System . Now till you can make it out , how or in what Mechanic Structure or Disposition of the Brain and Animal Organs the Rational Faculty lyes conceal'd , and prove to us by Dissection , that there is any such part in the Humane Brain , whereof the more perfect Brutes are destitute , and wherein 't is likely the Acts of Reason shou'd be perform'd . Till this , I say , be done , it becomes you as a Man , as well as a Religionist , to believe with more than three parts of the Learned , as well as the unlearned World , That the Principle of Reason is placed in a Spiritual Indivisible Substance , or in something which neither depends on , nor can be the Result of any Material Disposition . Let me beg you ( Dear Sir ) to consider throughly the foregoing Paragraph . If it contains a Truth , I am sure 't is one of the highest Importance , and I must solemnly protest to you , that it seems to me almost a perfect Demonstration . It is no ways improbable but I may be deceived ; which if you surmise , or believe , let me request you , or some of your more Learned Friends the A — t s , to furnish me with some certain knowledge , That Mankind have been for some Thousand years impos'd on , deluded and abus'd , and that the Phaenomena of Will and Reason are at length intelligibly solv'd , without the Supposition either of Spirituality or Immortality . I must confess 't is some Mens Interest that the Rational , as well as Sensitive Soul , should be Material , and that both shou'd have their entire dependance on the Organization of the Brain . But it is no Man's desire , nor yet his belief , that it is so , can make it so , if it be otherwise . You your self must acknowledge it a very pitiful and weak Argument , that because you have reason to fear your Soul should be Immortal , or for that you wou'd by no means have it so , therefore it is not so . And truly ( however vain and triffling it appear ) this with a Grimace , a profane Witticism , or an impious Scoff , serve the far greater number of our Modern Infidels , instead of solid Proof and Demonstration ; but I expect a better Treatment from my Friend . There remains one thing to be taken notice of before I conclude , relating to the Power that a Man hath over his own Thoughts , or the freedom he has to act without an Impulse upon his Will ; and this , I think , seems the more necessary to be discust , because , if as some contend , Man has not an Internal Principle of Freedom , but is confin'd , restrain'd , or forcibly determin'd to act by an Impulse out of his own Power , I see not what great Advantage can redound to him from his being a Reasonable Creature , how he is to be accounted deserving Commendation or Dispraise , Rewards or Punishments , or indeed in what he differs from the Brutes themselves . I have neither room enough , nor yet at present any desire , to take notice of the perplexing Disputes and Arguments which some Men have rais'd upon our Liberty , or the want thereof : most of which , as I have reason to think , have been founded on Men's Ignorance in the Method of the Divine Understanding , for believing the Supream Being has praedetermin'd all Things from Eternity , not being able to reconcile Voluntary and Contingent Actions to his Praescience , they will not therefore by any means allow Man to be a free Agent . Dr. Charlton in his Reply to the Fatist , speaks pertinently to our present purpose . 1. Saith he , We are to abominate that execrable Opinion of Democritus , not only because it is uncapable of due Consistence with the Sacred and Indubitable Principles of Religious Faith , which ascertain that the Creation , Molition , Conservation , and constant Administration of all Things are impossible rightly to be ascribed to any Cause , but the Supream Being alone : but also because it is è Diametro repugnant to the Evidence of that Infallible Criterion the Light of Nature , which demonstrates the Soul of Man to be an arbitrary uncoacted Agent ; for that Man hath in himself a Power of Inhibiting or Suspending his Assent unto , and Approbation of any Object , the verity of whose Species is not sufficiently clear , but dubious , is a perfect Demonstration of the Indifferency or Liberty of his Intellect , and so also of its Charge , the Will or Faculty Elective . See Cartes his Princip . Philos. Part 1. Sect. 6. Nor is it a legal Process in the Pleas of Reason , to argue thus , That God hath left us to act our own Parts in the World , therefore he takes no farther care of us ; all the Occurrences of our Lives being either the necessary Subsequents or collateral Adjuncts of our own , either Natural or Moral Actions . For tho it be most true , that he hath endow'd us with an absolute freedom of our Wills ( an Evidence of his exceeding Grace and Benignity ) and that indeed which supports the necessity of our Rationality ; for if our Wills were subject to Compulsion , undoubtedly we shou'd have little or no use at all of our Reason ( since then our Objects wou'd be then both judged of and elected to our hands ) and so permitted us the enjoyment of our own entire Liberty ; yet hath he out of a compassionate Praenotion of the Deceptibility of our Judgment , prescrib'd us Rules whereby our Understandings may be directed in the Selection of Good , and Devitation of Evil ; or to speak more expresly . He hath set on our right hand real and true Good , on our left only specious and apparent ; the Election of either is dependent on our Will ; our Will is guided by our Judgment , and our Judgment is the Determination or Resolve of our intellect ( for without dispare , tho' common Physiology hath founded this Liberty on the Indifferency of the Will , yet is it radicated in the Indifferency of the Intellect or Cognoscent Faculty primarily and secondarily only in the Will , insomuch as that ever follows the Ma●●duction of the Intellect ) but yet that he might in a manner direct as to our Choice , He hath annexed Happiness as a Reward to invite us to the one , and Misery as a Punishment to deter us from the other . I have acquainted my self with the Opinions of very many Learned Men upon this Subject , and indeed I know of none of them who has written more satisfactorily than the Ingenious Mr. Lock ; a short Summary of whose Discourse on this particular Point , is in the following words . Liberty consists in a power to act or not to act , according as the Mind directs . A power to direct the operative Faculties to Motion or Rest in particular Instances , is that which we call the Will. That which in the train of our voluntary Actions determines the Will to any Change of Operation , is some present uneasiness , which at least is always accompany'd with that of Desire . Desire is always ●●●oe● by Evil to fly it , because a total freedom from Pain always makes a necessary part of our Happiness : But every Good , nay every greater Good , does not constantly move Desire , because it may not make , or may not be taken to make a necessary part of our Happiness : for all that we desire is only to be happy ; but tho' this general Desire of Happiness operates constantly and invariably , yet the satisfaction of any particular Desire can be suspended from determining the Wilt to any subservient Action , till we have maturely examin'd , whether the particular apparent Good we then desire , make a part of our ●●al Happiness , or be consistent or inconsistent with it , the result of our Judgment upon that Examination , is what ultimately determines the Man , who cou'd not be free if his Will were determin'd by any thing but his own Desire guided by his own Judgment . But farther ; In our enquiries about Liberty , I think the Question is not so proper , whether the Will be free , but whether the Man be free : Thus , I think , that so far as any one can by the Direction or Choice of his Mind , preferring the Existence of any Action , to the Non-existence of that Action , and vice versa , make it to Exist or not to Exist , so far he is free : For if I can by a thought of my Mind , preferring one to the other , produce either Words or Silence , I am at liberty to speak or hold my peace ; and as far as this power reaches , of acting or not acting , by the determination of his own Thought preferring either , so far a Man is free ; for how can we think any one freer than to have a power to do what he will ; so that in respect of Actions within the reach of such a power in him , a Man seems as free as it is possible for freedom to make him . Yet the inquisitive Mind of Man , willing to shift off from himself , as far as he can , all thought of Guilt , tho' it be by putting himself into a worse state than that of fatal Necessity , is not content with this , will have this to be no freedom , unless it reaches farther ; but is ready to say , a Man is not free at all , if he be not as free to will , as he is to act what he wills . Concerning a Man's Liberty therefore , there yet is rais'd this farther Question , whether a Man be free to will ; which , I think , is what is meant , when it is disputed whether the Will be free . As to that , I imagine , That willing or choosing being an Action , and Freedom consisting in a power of acting or not acting , a Man in respect of willing any Action in his power , once proposed to his Thoughts , cannot be free . The Reason whereof is very manifest ; for it being unavoidable that the Action depending on his Will , shou'd Exist or not Exist ; and its Existence or not Existence following perfectly the determination and preference of his will , he cannot avoid the willing the Existence or not Existence of that Action , it is absolutely necessary that he will the one or the other , i. e. prefer the one to the other , since one of them must necessarily follow ; and that which does follow , follows by the determination and choice of his Mind , that is , by his willing it ; for if he did not will , it would not be : so that in respect of the act of willing , a Man is not free ; Liberty consisting in a power to act , or not to act , which , in regard of volition , a Man has not , it being necessary and unavoidable ( any Action in his power being once thought on ) to prefer either its doing or forbearance , upon which preference the Action or its Forbearance certainly follows , and is truly voluntary . So that to make a Man free in this sence , there must be another antecedent Will to determine the Acts of this Will , and another to determine that , and so in Infinitum ; for wherever one stops , the Actions of the last Will cannot be free : nor is any Being , so far as I can comprehend Beings above me , capable of such a freedom of will , that it can forbear to will , i. e. to prefer the Being or not Being of any thing in its power , which it has once consider'd as such . This then is evident , A Man is not at liberty to will or not to will any thing in his power that he once considers of ; Liberty consisting in a power to act or not to act . Since then it is plain , a Man is not at Liberty whether he will will or no ( for when an Action in his power is proposed to his Thoughts , he cannot forbear volition he must determine one way or the other ) the next thing to be determin'd is , whether he be at liberty to will which of the two he pleases , Motion or Rest. This Question carries the Absurdity of it so manifestly in it self , that one might thereby be sufficiently convinc'd that Liberty concerns not the Will in any case ; for to ask whether a Man be at liberty to will either Motion or Rest , Speaking or Silence , which he pleases , is to ask whether a Man can will what he wills , or be pleased with what he is pleased with . A question which , I think , needs no Answer : and whoever can make one of it , must suppose one Will to determine the Acts of another ; and another to determine that , and so forwards . To avoid these and the like Absurdities , nothing can be of greater use than to establish in our Minds clear and steady Notions of the Things under consideration : If the Idea's of Liberty and Volition were well fixed in our Understandings , and carried along with us in our Minds , as they ought , through all the Questions are raised about them , I suppose a great part of the Difficulties that perplex Mens Thoughts , and entangle their Understandings , wou'd be much easier resolv'd , and we should perceive where the confused signification of Terms , or where the Nature of the Thing caused Obscurity . First then , It is carefully to be remembred , that freedom consists in the dependance of the Existence or not Existence of any Action , upon our Volition of it : and not in the dependance of any Action , or its contrary , on our preference : Or our freedom consists in our being able to act , or not to act , according as we shall choose or will. Secondly , We must remember that volition or willing is an act of the Mind , directing its Thoughts to the Production of any Action , and thereby exerting its power to produce it . Thirdly , The Will being nothing but a power in the Mind , to direct the operative Faculties of a Man to Motion or Rest , as far as they depend on such Direction . To the Question , what is it determines the Will ? the true and proper Answer is the Mind : for that which determines the general power of directing to this or that particular Direction , is nothing but the Agent it self exercising the power it has that particular way . If this Answer satisfies not , 't is plain the meaning of the Question , what determines the Will ? is this , what moves the Mind in every particular Instance to determine its general power of directing to this or that particular Motion or Rest. And to this I answer , The motive for continuing in the same state or action is only the present satisfaction in it : The motive to change is always some uneasiness ; nothing setting us upon the change of state , or upon any new action , but some uneasiness . This is the true Motive that works on the Mind to put it upon action , which for shortness sake we call determining the Will. I shall not descend farther into the Particulars of this Learned Discourse ; if you look it over , you will find many curious Thoughts , particularly in his Enquiry , Why the greatest positive Good determines not the Will , unless that our Desire be raised proportionably , and makes us uneasie in the want of it : for we must by no means confound our Will with our Desire . Desire it self being an uneasiness . Before I finish this Argument of the Power and Freedom which we experience in our selves , and that manifest liberty we have to assent , to deny , to choose or refuse what is presented to our Phantasies , I shall endeavour to solve some of those many Doubts , which seem to relate to the Moral conduct of our Lives , by which the wretched Subterfuge of the Libertine Coaction or Compulsion will be plainly refuted , and himself in all respects chargeable with his own Commissions , Omissions , or the Impiety of his Actions . That this may appear evident , I must desire you to keep in mind the following Proposition , That tho' the first Motions of our Minds are but little in our Power , and that we have not a perfect liberty to suppress every sudden Thought , Apprehension , Passion or Desire which are excited in our Minds , by unexpected Objects presented to our Imagination . If we are not able to stop them from appearing to us ; or cannot hinder them from coming into our Minds , yet is it in our power to deny our consent , or to assent unto the same : and in this very Assent or Denial are laid the Foundations of Vice and Vertue , and accordingly hereunto we must expect our Thoughts deserve the Character of Good or Evil. As for instance ; When I behold a beautiful Woman , altho' at the presentment of such an Object unforeseen and unexpected , I am perhaps unable to prevent some libidinous Idea in my Mind , yet is it wholly in any power to choose whether or no I will indulge the Thought , or take all Opportunities to continue the lewd Phansie ; or whether I should make it my business to satisfie my Concupiscible Appetite by a Carnal Embrace or Contact . Again , Supposing it impossible I shou'd keep my Thoughts from Wine , which at one time or other may be presented to me , yet have I full liberty to refuse Drinking , to consider whether any Prejudice may arise from it , or whether it be necessary I should impair my Health , or brutifie my Nature , by its extravagant use . I have the rather taken notice of these two Particulars , because I find Men so apt to cry out upon the Corruption of their Nature , the Frailty of their Composition . The Lascivious Man pleads the prevalency of the Temptation , which was too powerful for his Resistance , he cou'd not withstand it . So likewise says the Drunkard , he cannot help it , it is a natural Infirmity out of his power to overcome . In handling this Subject , the Learned * Archbishop of York has thus excellently deliver'd his Thoughts : When Temptations are presented unto us , tho' we cannot perhaps avoid the feeling some irregular Passion , Motion or Inclination within our selves , upon occasion thereof : yet is it ever at that time absolutely in our power , whether we will comply with those Passions or Inclinations , or not ; whether we will consent to them or not ; whether we will pursue them farther or not : Now if we do not consent , but endeavour to stop , to stifle and resist so soon as we are aware of them , there is yet no harm done , our Thoughts , how indecent or irregular soever , are but Infirmities : But if on the other side , we consent to any wicked Motion or Inclination that arises in us , let it come how it will , never so suddenly , never so unexpectedly , if we close with any Thought that prompts us to evil , so as to be pleased with it , to delight in it , to think of pursuing it till it be brought into action ; in that case 't is a folly to plead our Original Corruption , for in that very instant we become Actual Sinners , and Transgressors of the Law of God , the Obligation of which reaches to our very Hearts and Thoughts , as well as Actions , tho' yet we are not so great Transgressors , so long as our Sin is only in Thought or Desire or Purpose , as if it had proceeded to outward Action . All this is taught us for true Divinity by the Apostle James , in the first Chapter of his Epistle , v. 13 , 14 , 15. Let no Man say when he is tempted , I am tempted of God , for God tempteth no Man ; but every Man is tempted when he is drawn away of his own Lust and enticed . Then when Lust hath conceived it bringeth forth Sin ; and Sin when it is finished , bringeth forth Death . Which passage contains these three Propositions : 1. That no Man is drawn to commit Sin , by any state or condition that God hath put him into ; no nor by any Temptation either outward or inward that is presented to him . It is not a Sin to be tempted , nor yet to feel that we are tempted by some disorderly Inclination that arises in our Minds thereupon . But secondly , then our Sin begins , when we yield to the Temptation , when we are drawn away by our own Lusts , when they get the Victory over us , and we do consent to them , then Lust hath conceived , and bringeth forth Sin. But thirdly , Tho' the very consent of our Wills to a Temptation , be a Sin in us , yet is not that Sin so great as it will be afterwards when it is brought into Action : Sin in the desire or purpose is but an Embryo , or the first Rudiments of Sin , but when it comes to be acted it is then a Sin in its full Dimensions , and the Consequence of it will be fatal without Repentance ; for Sin when it is finished bringeth forth Death . Having thus hinted to you the power we have not , or in what our liberty does not consist , I will just mention to you the power we have over our own Thoughts , and take notice to you wherein that power or liberty consists : For if , say you , we be such Slaves to our Thoughts , and as it were necessarily subject to them , and passive under them , where is our freedom ? To this I answer , That we have not only a liberty of thinking , and can choose our own Thoughts ; but that liberty and freedom which we have in thinking , does consist in that , if we so please we may apply our Minds more vigorously to one sort of things than to another , and according to this application so will the most of our Thoughts be . It is in our power , amongst the multitude of Objects that present themselves to our Minds ( as for Instance , God , Vertue , Holiness , Heaven , Wealth , Power , Greatness , Preferment , fine Clothes , splendid Equipage , Sensual Pleasures , Recreations , Divertisements , Knowledge , Learning , Arts , and the like : I say , amongst all this Multitude of Objects that present themselves to our Minds ) it is in our power to determine our selves which of them we will dwell upon and make a business of , and accordingly , when at any time we have pitch'd upon any of them as a business , it is in our power to mind that business either more or less diligently : and if it be such , as that we mean in good earnest to concern our selves about it , it will then so fill our Minds , as that by its attendance we shall either prevent in a great measure other Thoughts from coming into our Heads , or if they do come in , they will not long stay there , but speedily give place to that which we make our more important business at that time : and the reason of this is plain , because our Natures are of that make , that two things at once cannot well possess our Minds ; and therefore , if we be intent about one thing , we cannot have much room or leisure for Thoughts of another Nature . I have spoke the more upon this Principle of Freedom , the mighty Priviledge of Man above his Fellow-Creatures , because I conceive it a Matter of the highest Consequence ; for if Man be not a free Agent , free to assent and free to deny , free to love , to fear , to hate , to admire , &c. we at once unhinge the Foundation of all true Religion , and put the most contemptible Brute in competition with him : we destroy the very Nature of Rewards and Punishments founded upon his Actions , and take every thing from him commendable or praise-worthy . But , saith the Atheist , we would have had him placed in such a Condition , that he should only have had a power or freedom to do everything he ought , but never to have had the liberty of forfeiting his Future Happiness . The Absurdity of this Desire or Expectation is so palpably conspicuous , that there is no Man can consider it without perceiving it : For if Mankind had been compell'd to the Duties of Religion , whether they wou'd or no ; or had there been a perfect Impossibility that any Man shou'd fall into Infidelity , in what I pray had layn the Advantage of a Religious Faith ; if Men , tho' never so desirous , could not be vicious , where had been the Benefit or the just Reward of Vertue ; if they had never the power of degrading their Natures , and falling into Luxury , Epicurism and Sensuality , who had ever heard of Temperance and Sobriety . Where wou'd be our Christian Fortitude and Magnanimity , if there were no Difficulties to be encountred , or Dangers to be overcome ; or in a word , what reason have we to value our selves for our Honesty , Justice , Charity , Patience , Resignation , if all these stood but for so many Cyphers or empty insignificant Sounds , as they must be , did we suppose our selves in such a state as this where we are hurried on by some unseen Impulse or Coaction , independent on the Powers or Faculties of our own Minds . I must confess there are some Places or Texts in the Sacred Writings , which seem at first sight to countenance this Opinion , That Man is not a free Agent , or invested with this Power which we contend for : But whoever will take the trouble of collecting the several Expositions , not only of Divines , but Philosophers , will find them all satisfactorily explain'd , their Scruples fairly remov'd , and the more natural and genuine Sense of them demonstratively asserted . There is no Person , that I know of , hath made so much Noise in the World about Liberty and Necessity , or about our acting necessarily , as Mr. Hobbs . That Man , saith he , is free to do a thing , that may do it if he have the will to do it , and may forbear if he have the will to forbear ; and yet if there be a necessity that he shall have the will to do it , the Action is necessarily to follow : and if there be a necessity that he shall have the will to forbear , the forbearing also will be necessary . The Question therefore is not , Whether a Man be not a free Agent ? that is to say , whether he can write or forbear , speak or be silent , according to his will ? But whether the will to write , or the will to forbear , come upon him according to his will , or according to any thing else in his own power ? I acknowledge this Liberty , that I can do if I will ; but to say I can will if I will , I take to be an absurd Speech . Again saith Mr. Hobbs , Every Effect must have a Cause to produce it ; that Cause must be sufficient to produce it , otherwise it had never been produced : if that Cause be sufficient , it must likewise be necessary to produce it ; for if any thing were wanting that was necessary to the Production of the Effect , it could not be effected , and thus the Effect comes to be produced necessarily , or of pure necessity . The Comparison stands thus ; The Will of Man must have some Cause , that Cause must be sufficient , if sufficient , likewise necessary , Ergo , Man's Will is necessitated . Whoever will trouble himself with a little Reflection , may easily unriddle this Mystery , and prove the Argument to be a meer Sophism , however strenuous it appear at the first view . The judicious Mr. E — d hath done it already to my Hand , and therefore I shall refer you to his Dialogues for a Solution . In the interim I shall be plain with you in this particular , That whatever Applause this Author may have gain'd in the World , and how much soever extoll'd for a Man of profound Thought , or a deep Judgment , I see nothing in him more taking than his manner of Expression ; in which he was indeed so peculiar and singularly fortunate , that many Men have been hereby so sooth'd and tickled into an Opinion of his Judgment , as to take all he says for granted , and to believe every thing new , till a farther Consideration discovers to them , that there is nothing more so than his stile and the order of his Thoughts . I have some reason to believe you tainted with this Man's Principles , on which account , as an Antidote against the Rest of his Heretical Opinions , I wou'd recommend you to the Writings of Bishop Lucy , my Lord C — n , Mr. W — and particularly to the lately mention'd E — d. When Men have degraded themselves into Beasts by practice , they wou'd have it thought by any means that 't is unavoidable for them to act otherwise than they do : From hence they take the Measures of their Opinions , and will allow of no Difference betwixt themselves and the pittiful●st Brute , but that Matter in them is fall'n into a more lucky Texture and Modification . And indeed , the Brutish Soul will very well serve all the ends of some Men , who to justifie their Sensuality , earnestly contend that they have nothing more to indulge , or gratifie besides their Animal Inclinations . But notwithstanding , whatever these Men think , this is a most undoubted Verity , That next to the Belief of the Being of God , the Perswasion of the Soul 's being Immortal is the great Basis of all true Happiness , the Hinge upon which all Religion turns : 'T is this that leads us both to contemn the Gratifications of the Flesh , and to be solicitous about a Happiness hereafter , tho' it be with undergoing some present Inconveniences ; nor is there any Truth whatever that hath a more powerful Influence upon the whole Course of our present Lives . Men may study to palliate and ease the Disquiet of their troubled Souls after what manner they please , yet still there will be some lucid Intervals , which will discover to them the possibility of a Life to come , and put them upon questioning the Certainty of their Souls perpetual Sleep , which , shou'd it happen to be a mistake , will prove one of the most dangerous and pernicious Consequence . Sic mihi ( saith the Eloquent * Cicero ) persuasi , sic sentio , Cum tanta celeritas sit Animorum , tanta memoria praeteritorum , futurorumque prudentia , tot Artes , tot Scientiae , tot Inventa , non posse eam Naturam , quae eas res contineat esse Mortalem ; cumque Animus semper Agitetur , nec principium motus habeat quia ipse se moveat , nec finem quidem habiturum esse motus , quia nunquam se ipse sit relicturus , & cum simplex Animi sit Natura , neque habeat in se quidquam admistum dispar sui , atque dissimile , non posse cum dividi : quod si non p●ssit , non p●ssit interire . There is a very remarkable Account I have somewhere read , of one whom we might reasonably believe , if he had ever heard of such a thing as Priestcraft , was above the reach of its Infection , and too well acquainted with the Knowledge of Material Powers ( at least in his own Conceit ) to admit or suffer an Imposition upon his Reason : not to keep you in suspense , 't is Aristotle I mean , of whom Averroes , one of his Commentators , gives this Encomium : Complevit Artes & Scientias , & nullus corum qui secuti sunt cum usque ad hoc tempus quod est mille & quingentorum Annorum quidquam addidit , nec invenies in ejus verbis Errorem alicujus quantitatis , & talem esse vertutem in Individio uno Miraculosum & Extraneum existit : & haec Dispositio cum in uno Homine reperitur dignus est esse divinus magis quam humanus . In another place he speaks thus : Landemus Deum qui seperavit hunc Virum ab aliis in perfectione , appropriavitque ei ultimam dignitatem humanam quam non omnis Homo potest in quacunque aetate attingere . Again , saith he , Aristotelis Doctrina est summa veritas , quoniam ejus Intellectus fuit finis humani Intellectus , quare bene dicitur de eo quod ipse fuit creatus & datus nobis ut non ignoremus possibilia sciri . Yet this wonderful Philosopher ( if we may credit this Character ) who has set so many Learned Men contesting about his Principles , and diving into his Opinion of the great Soul of Man , notwithstanding he had thought of all the subtil Subterfuges his Wit could devise , to evade acknowledging its distinct Subsistence , and amongst others had invented ( for he owns himself its first Broacher ) that impossible Notion of the Worlds Eternity , yet is it reported of him , that he was so fully convinc'd of the separate Being of his own Soul , that immediately before his Exit he is said earnestly to have cry'd out to this purpose , En dubitans vixi , moriensque , Animae quid accidet sum ignotus , Tu ergo Domine Essentiarum 〈◊〉 , Miserere mei . I hope now the preceding Passages will in some measure convince you of this great Truth , That it has been not only the Opinion of particular Men , but a kind of Universal Belief in Mankind that their Soul's wou'd survive their Bodies , and that the very Ethnicks themselves , who were capable of an abstracted Speculation , and thoroughly acquainted with the Powers of their own Minds , have by Evidence from Natural Light subscrib'd this Confession , either openly in words , or secretly , by their apparent Doubts and Fears of a Life to come . To conclude , Let me request you , when your Soul is the least ruffled with Anxiety or Perturbation , and your rational Faculties with Sensual Delights and Satisfactions : when your Mind is most serene , most Calm and Lucid , to divest your self but for some few Moments of all gross Ideas and material Images , and perhaps by the free and considerate Exercise of some Reflex Act , that Intuitive Knowledge may so inlighten your Understanding , as I hope to convince you that the Rational and Thinking Part of you , which enjoys this great Prerogative , must be infinitely above the Powers of Matter , under whatever Modification : and that your Capacity to know things by this kind of Reflection , which have no manner of Relation to Material Idea's , neither yet are represented in the Brain by any Corporeal Image , is perfect Demonstration that there are Beings of a Spiritual Incorporeal Nature , that your Superiour or Rational Soul is of this Class , infu●●●●● thereinto by the Almighty Author of all Things . I remain ( my very good Friend ) most affectionately Yours . London , Jan. 30. 1691 . POSTSCRIPT . THat the preceding Discourse may be the more entertaining , I have here taken an opportunity of presenting you with an Epitomy of the Sentiments of two famous Men. The Hypotheses are both new , or at least were never , as I have heard , deliver'd to us before in such Regular Systems : the First is that of Monsieur Malebranch , where discoursing of our Sensations , he endeavours to establish the following Notion , That they are neither such as we have all along accounted them , nor do they at all reside in those Parts we have supposed ; or to speak more intelligibly , That our Sense , whether of Heat , Colours , Tasts , Sounds , &c. is nothing real in the Object , nor yet in the Part which is believ'd the Sentient . To instance in one of these , that upon the approach of your Hand to the Fire , the Heat you apprehend , is neither in the Fire nor in your Hand , but a pure Modification of your Soul it self , which is thus variously modefy'd by the Supream Being at the presentment of the several Objects . In his Explaining this , he takes notice to us that in this approach of the Hand to the Fire , there is nothing but an invisible Motion in the Fire or Hand : in the former , by the continual Expulsion of igneous Particles against the Fibres of the Hand ; and in the Hand a Motion or Division of the same Fibres , by the intrusion of the fiery Particles . And thus , * saith he , that we may not neglect the Care and Preservation of the several Parts of our Bodies , it hath pleased the Almighty Maker of them to new modifie our Souls , after so wonderful a manner , that when any Danger approaches , which wou'd prejudice their make or structure , we shou'd apprehend our Pains and Disorders , and feel them as it were in those places where the Danger lyes , without conceiving at the same time the Modification of our Souls ; and this will hold in every of our Sensations , which are nothing real any where , unless in the Soul it self . This may now inform us that we should be very cautious in giving Credit to the Testimony of our Senses , which do for the most part involve us in most of our Mistakes ; for these are not given us to inform us of the Truth of Things , but only as they stand related to the Preservation of our Bodies . That this Argument may be enforced with a farther Perspicuity , here is another signal Instance of the general Errors into which ( amongst the other Senses ) our Sight betrays us , in reference to Light and Colours . When we have lookt upon the Sun , for some time , this is what passes in our Eyes and in our Souls , and these are the Errors we fall into . Those who know the first Elements of Dioptricks , and any thing of the admirable Structure of our Eyes , are not ignorant that the Rays of the Sun are refracted in the Crystaline and other Humours , and that they meet afterwards upon the Ret●●● , or Expansion of the Optic Nerve , which , as it were , furnishes with Hangings all the bottom of the Eyes , even as the Rays of the Sun , which pass through a Convex Glass , meet together in the Focus at two , three , or four Fingers breadth distant , in proportion to its convexity . Now Experience shows , that if one put at the Focus of the Convex Glass a little piece of Stuff , or brown Paper , the Rays of the Sun make so great an impression upon this Stuff or Paper , and agitate the small Particles thereof with so great a violence , that they break and separate them from one another : in a word , they burn them , or reduce them into Smoak and Ashes . Thus we must conclude from this Experience , that if the Pupil through which the Light passes , were so dilated that it wou'd admit an easie passage for the Rays of the Sun , or on the contrary , were so contracted as to obstruct them , our Retina wou'd suffer the same thing as the Paper or piece of Stuff , and the Fibres wou'd be so very much agitated that they wou'd soon be broken and burnt . It is for this Reason that most Men are sensible of a Pain , if they look upon the Sun but for one moment , because they cannot so well close up the Orifice of the Pupil , but that there will enter sufficient Rays to agitate the Strings of the Optic Nerve , with much violence , and not without danger of breaking them . The Soul has no knowledge of what we have spoke , and when it looks upon the Sun it neither perceives its Optic Nerve , no● any Motion in it . But that 's not the Error , 't is only a simple Ignorance . The first Error it falls into is , that it judges the Pain it feels , is in its Eyes . If immediately after looking upon the Sun , we go into a dark place with our Eyes open , the Motion of the Fibres of the Optic Nerve , caused by the Rays of the Sun , diminishes and changes by little and little : this is all the Change that can be perceived in the Eyes ; however , 't is not what the Soul perceives there , but only a white and yellow Light. Its second Error is , it judges that the Light it sees is in the Eyes , or upon the next Wall. In fine , the Agitation of the Fibres of the Retina always diminishes and ceases by little and little ; for when a Body has been shaken , nothing can be perceived in it , but a diminution of its Motion : but 't is not that which the Soul perceives in its Eyes ; it sees the White become an Orange colour , afterwards Red , and then Blue ; and the reason of this Error is , that we judge there are Changes in our Eyes , or upon the next Wall , that differ much as to the more or less , because the Blue , Orange , and Red colours which we see , differ much otherwise amongst themselves , besides in the more or less . These are some Errors which we are subject to in reference to Light and Colours ; and these Errors beget many others . Thus the Learned and Devout Father proceeds in this Sublime and Curious Speculation , and whatever Consequences may be drawn by designing Men from the Modification of our Souls by the Supream Being , as might be instanc't in some few Particulars , yet most certainly there are many weighty Truths , depending on this noble Theory : and whoever dives into the bottom of the Notion , may not unlikely find ( that however some Superficial Wits may calumniate and despise it ) his Divine Faith may be exalted , and a more profound Esteem and Veneration raised for that Power , from whom is derived all the Benefits we can enjoy . By a serious Enquiry of this Nature , we might undoubtedly arrive at a more certain Account of the Nature and Usefulness of that infinite number of little Beings , which we call Species and Idea's , which are as nothing , and which represent all things that we create and destroy when we please , and that our Ignorance hath made us imagine to render a Reason for Things that we understand not : we should likewise be enabled to show the solidity of their Opinion , who believe God is the true Father of Light , who only instructs all Men , without whom the most simple Truths cou'd not be intelligible , nor wou'd the Sun , how bright soever , be so much as visible to us . And of theirs who acknowledge no other Nature than the Will of God , and who upon such like Reflections have confessed , that the Idea's which represent the Creatures to us , are only the Perfections of the Divine Being , which answer to those same Creatures , and represent them to us . The second of these new Hypotheses , tho' I conceive its first rise from the same Fountain with the former , yet I find the same very strenuously pleaded for and judiciously vindicated by our Country-man Mr. Norris : and this is the Doctrine of the Divine Light , as it relates to the Humane Intellect : of which that I may give you a short Specimen , or briefly hint to you , I must take notice that in one part of his Treatise he cites Monsieur Malebranch , who considering with himself all the possible ways of Humane Understanding , or whereby we come to have the Idea's of things without us , makes this Division or Enumeration of them . 1. It is necessary that these Idea's should either proceed from the Objects : Or , 2. that our Mind has a power of producing them : Or , 3. That God should produce them either with the Mind when he creates it , or occasionally as often as we think of any Object . 4 Or that the Mind should possess in it self all the Perfections which it sees in things . Or 5thly and lastly , that it be united to some absolutely perfect Being that includes in himself all the Perfections of Created Beings . After this Enumeration , I find that both the Father , and after him Mr. Norris , have pitched upon the last of these , as the only Expedient to help us in the manner of our Knowledge or Understanding , and it is on the same Basis that the latter hath erected the following Scheme . I. Whereas , saith he , the Qu — rs talk of this Light within as of some Divine Communication or Manifestation only , I make it to be the very Essence and Substance of the Deity , which I suppose virtually to contain all things in it , and to be intimately united to our Minds . II. They represent this Light within as a sort of extraordinary Inspiration ( whence they have the name of Enthusiasts ) whereas according to my Notion , it is a Man's natural and ordinary way of Understanding . III. Farther ( if I mistake not ) They confine their Light within to some certain Objects , namely Moral and Spiritual Truths , in order only to the Direction of Practise , and accordingly make it a Suppliment to Scripture , which they say is not sufficient without it , nor indeed any more than a meer dead Letter . On the other hand I appropriate not this Divine Light to Moral or Spiritual Truths or Things , but extend it as far as all Truth , yea as far as all that is intelligible , which I believe to be perceived and understood in this Divine Light as I explain it . IV. They ( viz. the Q — rs ) make their Light within , a special Priviledge of a certain Order of Men , their own Party , not indeed as to the possibility , because they suppose all Men to be indifferently capable of this Divine Illumination , as may appear from their contending against Predestination , and for Universal Grace ; but tho' they do not make it a special Priviledge as to the possibility , yet they do as to the act ; making none but those of their own way to be actually inlighten'd by it : whereas , according to my Principles , this is no special Priviledge , but the common and universal Benefit of all Men , yea of all the Intelligent Creation , who all see and understand in this Light of God , without which there would be neither Truth nor Understanding . V. Again , By their Light within they understand some determinate form'd Dictate or Proposition , expresly and positively directing and instructing them to do so or so . Now according to my Notion , this Divine Light is only the Essential Truth of God , which indeed is always present to my Understanding , as being intimately united with it , but does not formally enlighten or instruct me , unless when I attend to it , and read what is written in those Divine Ideal Characters . VI. And lastly , they offer not any Rational or Intelligible account of the Light within , neither as to the thing , nor as to the mode of it , but cant only in some loose general Expressions about the Light , which they confirm with the Authority of St. John's Gospel , tho' they understand neither one nor t'other : Whereas I have offer'd a Natural , Distinct , and Philosophical way of Explaining both , namely by the Omniformity of the Ideal World , or the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who has in himself the Essences and Ideas of all things , and in whom the same are perceived by us and by all Creatures . I shall not detain you , with my own Comments hereupon , any otherwise than by informing you , that so far as I am able to apprehend the same may be a solid Truth , I mean Mr. Norris's Explanation of the Divine Light. Futurity will make us all wiser , and open a Door to those recluse Arcana or hidden Mysteries which in this Life are likely to be veiled from our Eyes . Adieu . LETTER IV. Of Religion . To Mr. — &c. The certainty of Revelation in Time past : The Fallacy of Modern Inspiration ; and the Danger of Enthusiasm . My good Friend , IT is with no small concern , that I have left my former Argument of the Soul , and yet methinks I am not perfectly without hopes that you will find something therein to evidence its Immortality ; for altho' the one half of what may be alledg'd in its Vindication , cannot be reduc'd to the narrow limits of an Epistle ; yet if I mistake not , there are some few of the Physical Arguments do manifestly evince , that without supposing it to be a Spiritual Incorporeal Substance ( whatever Jargon this may seem to the absolute Corporealist ) there are many of its Phaenomena will be eternally incapable of any tolerable or allowable Explanation . I shall therefore earnestly request you that you live not in a contempt of it ; for notwithstanding the Powers of Sense and Imagination may so obscure and darken the pure Acts of the Mind , as to perswade you that Will and Reason arise from the same Principle ; assure your self that an immediate prospect of another Life , will change the Scene : the intercepting Curtain will open and represent the Anti-chamber of Death , where you will find your self in the midst of such Confusion , Horrour , Consternation and Perplexity , as nothing will be able to mitigate but a sincere Penitence or fervent Contrition , a devout and humble Prosternation of your Soul to the Power offended : and if the dread of this being insufficient still highten your disturbance , you may tast perhaps that Hell you so very lately had ridicul'd by way of Anticipation , before your fatal Leap from the dismal and horrid Praecipice of Life . 1. It must be done , my Soul , but 't is a strange , A dismal and mysterious Change : When thou shalt leave this Tenement of Clay , And to an unknown somewhere wing away : When Time shall be Eternity , and Thou Shalt be thou know'st not what , and live Thou know'st not how . 2. Amasing State ! no wonder that we dread To think of Death or view the Dead ; Thou' rt all wrapt up in Clouds , as if to Thee Our very Knowledge had Antipathy ; Death could not a more sad Retinue find , Sickness and Pain before , and Darkness all behind . 3. Some Courteous Ghost , tell this great Secrecy , What 't is you are , and we must be : You warn us of approaching Death , and why May we not know from you what 't is to dye , But you having shot the Gulph , delight to see Succeeding Souls plunge in with like uncertainty . 4. When Life 's close knot , by Writ from Destiny , Disease shall cut , or Age untye , When after some delays , some dying strife , The Soul stands shivering on the ridge of Life , With what a dreadful Curiosity , Does she launch out into the Sea of vast Eternity . 5. So when the spacious Globe was delug'd o're , And lower Holds could save no more , On th' utmost Bough the astonisht Sinners stood , And view'd the Advances of th' encroaching Flood : O'retopt at length by th' Elements increase , With Horror they resign'd to the untry'd Abyss . Thus has the ingenious Mr. Norris most livelily represented the frightful Exit of the departing Soul : but to avoid any farther Interruption , I shall hasten to my intended Discourse , with this Expectation , if not Assurance , that on whatsoever side you find right Reason , you will make no Opposition : or where the Light of your Understanding shines clearly forth , that you by no means stifle , or study to obscure the same . Whoever then has once admitted , and does unfeignedly believe the Truth of these Three Propositions , ( viz. ) That there is a most powerful and wise Being , the first Cause of all things . That the same Being does inspect or take notice of the Actions of Mankind , and will retribute to every one according to those Actions , in a Life to come : whoso , I say , has granted these , will find himself at no great loss , to conceive that it highly behoves him to have a regard both to his Thoughts and Actions : to do nought indeliberately , but to regulate the Conduct of his whole Life , by some such certain , just , and immutable Rule , as he foresees is most likely to tend to his Security and Well-being . Now it having pleased this All-wise Being , to endow his darling Favourite Man above the other Creatures , with a Principle of Reason , and to be himself a Light unto his Soul , wherein he may Contemplate those other . Beings which surround him ; we need not dispute but that by a devout consulting this Intestine Director or Dictator , we may come to understand what Measures are to be taken for our Information . If by the alone assistance of this Natural Light in the Understanding , we find it neither practicable nor possible , to invent any such Laws or Rules as would be agreed unto by the Body of Mankind , or such as wou'd never need any Alteration , but be comply'd with and understood , and all this while contain every thing necessary to the discharging of our Duty to our God and to each other : If Humane Reason , or the Light of Nature , is insufficient to direct us to such a uniform and steddy Rule , or System of Laws ; or if it cou'd , since the greater part of Men wou'd think themselves unconcern'd , or under no necessity to observe them , on the account of a Deficiency in Authority , or a want of a Divine Sanction or Manumission : it is reasonable , as well as natural , for us to wish and expect upon these accounts , that our Maker wou'd in some manner reveal Himself unto us , that He wou'd prescribe our Laws , and stamp the same with some Divine Impression , whereby we might be enabled to discover their Authority , and read in them the Characters of a more than Humane Contrivance or Composition . Whether or no this Almighty Being has made any such Discovery of his Will to the World , or revealed to them such Laws or Rules of Worship , as will be most acceptable to Him , is the Business of our present Enquiry : for let me tell you , whatever Noise our Deists have made in the World about the Sufficiency of Natural Religion , we have very little reason to think them in good earnest . If their Natural Religion does oblige them to believe in God , and to confess the Truth of the Souls Immortality , how comes it to pass that the Result of such a Faith is so little conspicuous in their Lives and Conversations , and why I pray is it that the Precepts of Christianity , which aim at nothing more than the Happiness of Mankind , and contain the compleatest System both of Moral and Divine Laws to direct us in our Duty , shou'd be no more regarded ? 'T is plain enough to every sober and judicious Man , that there is nothing in reveal'd Religion , that can seem harsh even to a real Deist : He that is a Deist in good earnest , will find it his highest Interest and Concern , to do every thing which Christianity has enjoyn'd : upon which score since we find it otherwise , we have abundant cause to think with a * Learned Man , That Revelation in it self is not the stumbling Block ; it is not the Fundamentals of the Christian Doctrine , nor yet the Articles of her Creed ; it is the Duty to God and our Neighbour that is such an inconsistent incredible Legend . He who is more than a Nominal Deist , must heartily subscribe this following Confession , which that you may be the better opinion'd of , I shall give you in their own words . † We do believe that there is an infinitely powerful , wise , and good God , who superintends the Actions of Mankind , in order to retribute to every one according to their Deserts : Neither are we to boggle at this Creed ; for if we do not stick to it , we ruine the Foundation of all Humane Happiness , and are in effect no better than meer Atheists . Whatsoever is adorable ( saith another of them ) aimiable and imitable by Mankind , is in one supream , infinite and perfect Being , which we call God ; who is to be worshipped by an inviolable adherence in our Lives , to all the things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an imitation of all his infinite Perfections , especially his Goodness , and believing magnificently of it . Again , in their new Scheme of Natural Religion , I find acknowledg'd the following Particulars . 1. That there is one Infinite , Eternal God , Creator of all things . 2. That he governs the World by Providence . 3. That 't is our Duty to worship and obey Him as our Creator and Governour . 4. That our worship consists in Prayer to Him , and Praise of Him. 5. That our Obedience consists in the Rules of Right Reason , the Practice whereof is Moral Vertue . 6. That we are to expect Rewards and Punishments hereafter , according to our Actions in this Life . 7. And lastly , When we err from the Rules of our Duty , that we repent us , and trust in God's Mercy for our Pardon . Now show me the Man , who acts according to this Faith , and let him be never so well opinion'd of Natural Religion , I make it no question but he will readily acknowledge ( as the most considerate and judicious of them have always done ) that Christianity , however mysterious , is indisputably the best method of cultivating Mens Minds , and manuring their Consciences . I must confess with * Mr. Norris , were we to consult the perverse Glosses and Comments of some Christian Rabbins , and to take our Measures of this Religion , from those ill-favour'd Draughts of it , we may sometimes meet with ; we shou'd be induc'd to think , that as some Christians are the worst of Men , so will their Religion appear to be the worst of Religions ; an Institution unworthy the Contrivance even of a wise Politician , much less of Him who is the Father of Wisdom . And indeed , whatever Declamations are made against Judaism and Paganism , the worst Enemies of the Christian Religion are some of those who profess and teach it : for if it be in reality , as some of those who call themselves Orthodox describe it , we may boldly say that it is neither for the Reputation of God to be the Author of such a Religion , nor for the Interest of Men to be guided by it . Those of whom this Author more particularly takes notice , as the Misrepresenters of Christianity , are first of all the Antinomians , who are impudent and ignorant enough , in express terms , to assert that the Sacrifice and Satisfaction of Christ does wholly excuse us from all manner of Duty and Obedience . Secondly the Solifidians , who under pretence of Advancing the Merits of the Cross , and ●he Freeness of the Divine Grace , require nothing of a Christian in order to his Justification and Acceptance before God , but firmly to rely on the Merits and Satisfaction of Christ ; and without any more to do to apply all to himself . And thirdly , Those who have a share in the foremention'd Charge , are such who make Christianity a Matter of bare Speculation , rending and dividing themselves from one another , by those unhappy and dangerous Disputations which instead of making Proselytes to the Truth of Christianity , have drawn Men first of all to Deism , afterwards to Scepticism , and thence by a very easie step to Infidelity and Atheism . These are they who think all Religion absolved in Orthodoxy of Opinion , that care not how men live , but only how they teach ; and are so over-intent upon the Creed , that they neglect the Commandments , little considering that Opinion is purely in order to Practise , and that Orthodoxy of Judgment is necessary only in such Matters where a Mistake wou'd be of dangerous influence to our Actions , that is in Fundamentals : so that the necessity of thinking rightly , is derived from the necessity of doing rightly , and consequently the latter is the most necessary of the two . Having touched on some few of those particular Opinions which have brought a Scandal upon Revealed Religion , and very much obscur'd its glorious Lustre , it behoves me to say something to Revelation it self , which I shall do in the words of a late Author . As all Mankind have agreed in this , that besides the Light of Reason , there ought to be some Supernatural Revelation of the Will of God ; so being imbued with the Perswasion that there is a God , and that He ought to be worshipped , they are convinced also that all the Religion of Men at present towards God , is the Religion of Sinners : in all the Addresses of the Sons of Men to God , they constantly apply to Him under a sense of Defilement and Guilt : in all their transactions from time to time with the Deity , They have been studying how to purge and cleanse themselves , to attone and appease Him. Now Sinners can perform nothing duly in Religion towards God , without a knowledge of the Subordination we were created in at first to Him : his Right and Authority to prescribe Laws to us , the Capacity we were in both of knowing and keeping them : the way and means by which Sin enter'd : that God will not desert the work of his hands , to that Ruine which it hath incurr'd by its own folly , but that He is yet appeasable towards us , and will accept a Worship and Service at our hands , with the ways , means and terms : that He will receive us again into favour , and rescue us from the defilement we labour under . Without some information in every one of these , there is no solid foundation for Sinners to apply in way of Religion to God at all ; and shou'd they attempt it , they will do nothing but prevaricate . Seeing then the Experience of some Thousands of years , have evidenc'd the ineffectualness of Natural Light to instruct the World in any one of these things ; we may from hence infer the necessity that there seems to be of Supernatural Revelation . The Writings of the Heathen , whether Poets or Philosophers , are certainly void of all pretence of admission for Supernatural and Divine Records : and our Reason is able to give us the like demonstrative Evidence , that this Claim is also most unduly ascrib'd to the Alcoran . 'T is true that Mahomet pretended to have receiv'd it by inspiration : most think that he counterfeited in his pretence ; and it is certain , that as to receiving it by inspiration from God , he did so : but that there was not an immediate interposure of the Devil in the case , so that he was deceived himself , e're he went about to deceive others , is not so certain . The Epileptical Distemper to which he was subject , hath in others been attended with Diabolical Insinuation . The Age in which he liv'd was Enthusiastically inclin'd , and the grosness of the Arabian Wits , together with the subserviency of Ethnick Idolatry , which remain'd up and down among them , might encourage Satan to make an Attempt that way among that People . But whether it was indeed so , or whether the whole be singly to be attributed to himself , and one or two Impostors more that assisted him , is not material , nor makes to the business it self . Mahometism began not till the Sixth Century , about which time and for a considerable Season before , the whole East was sorely infected by Heresies , and rent by Schisms : which , together with the impure Lives of the Professors of the Gospel , both there and in the West , might justly provoke God to permit this Deceiver to accost the World ; but obtruding a new Religion , and such a one too as neither Reason nor any former Revelation of God befriended : it concern'd him to have justify'd his Mission , by some Miracle or other , as to what he went about : and these himself plainly disclaims ; for tho' some of his Followers ascribe such to him , yet there is so little brought in proof of them , and withal they are so silly and ridiculous in themselves , that they serve for nothing but to disparage both the Person and the Cause in whose behalf they are brought . I know that all Persons , who have spoken immediately from God , have not had the Attestation of Miracles : nor was it always needful , especially when they only called Men to obedience to that which had been sufficiently so attested before : In such a Case it became the Wisdom of God to be sparing of Miracles , and indeed be thereby better provided for the Credit of those Doctrines , as were either really or only in appearance new , and also more served the interest of Mankind , than if he shou'd have wrought Wonders in attestation of every ordinary Messenger or Familiar Truth . And this may be a reason why none of all the Penmen of the Scripture are reported to have wrought Miracles , save Moses the Giver of the Law , and the Apostles the Promulgers of the Gospel . But tho' every Herald of Heaven had not the Attestation of Miracles , yet no one came inspired by God , who had not some Testimony or other born to him , to distinguish him from an Impostor : either the Doctrines they deliver'd were of that Sublimeness , that no finite Understanding cou'd have invented them , and yet when discover'd were so correspondent to our Rational Desires , and so perfective of our Natural Light , that being duly weighed , the Reason of Man acquiesceth in them , and says this is what I lookt for , but cou'd not find : or else they made known some present Matter , which lay out of the reach of all Humane Knowledge , such as the Secrets of the Heart , or declared some Fact done either at a distance , or with that secrecy , that no Man cou'd know it : or else they foretold some future Contingent soon after to come to pass , which accordingly fell out in every Circumstance . Nor is it unlikely , but that most , if not all the Old Testament Prophets , had their Missions confirm'd by the Prediction of something future , which Humane Prudence cou'd not foresee : or else they were born witness to by the prevalency and immediate success of their Prayers , or the preventing some impendent Judgment , or in the procuring some needful Mercy ; for thereby was declared either their foresight of what God was ready to do , or the interest favour , and power they had with him : nor is it without probability that most of the Prophets under the Mosaic Dispensation , justify'd their Missions by some such thing . But as for Mahomet , tho' he not only pretended to speak immediately from God , but withal introduced a Doctrine really new , yet he came authorised by no Miracle , Sign or Badge by which he might be distinguish'd from an Impostor . Yea , whereas he owns that both Moses and Christ were sent from God , it is an infallible Argument that he was not , their Doctrine and his being altogether inconsistent . Besides , it hath been generally acknowledg'd , not only by Jews and Christians , but by Heathens , and that agreeably to the Light of Reason , that prophetick Illapses never befel impure and unclean Souls , and that God never made an unhallowed Person his Oracle , at least that never any such were employ'd for the Divine Amannenses . Now if we examine the Alcoran by this Prophetic Text , we find the Author of it to have been a Person lustful and tyrannical ; made up of nothing but Blood and Dirt , grosly Sensual and prodigiously Cruel , which plainly demonstrates how unfit he was to lay claim to the Prophetic Priviledge and Dignity . If we consult the Doctrine of the Alcoran , we have all the Evidence that the Reason of Man can desire , that it neither did nor cou'd proceed from God. It is true , there are some things in it stolen from the Scripture , but even those are so perversly related , and so wretchedly corrupted with Fables , that they lose the very similitude of Truth , through the villainous management of them . Persons are so misnam'd , Times are so mistaken , the whole so interlarded with Contradictions , and disguised with Absurdities , that we must needs say the Contriver had a bad Memory , and a worse Understanding . In a word , the whole Alcoran is nothing but a Cento of Heathenism , Judaism and Christianity all miserably corrupted , and as wildly blended together . The Doctrines of it are for the most part , either impossible , blasphemous or absurd . The Rewards promised to the Embracers of it , are impure and foolish . The whole was at first invented out of Pride and Ambition , propagated by Violence and Rapine , and is still maintain'd in the ways it was establisht . Profound Ignorance , Sensual Baits , and force of Arms gave it its first Promotion , and do still maintain its Credit in the World. Thus the meanest Reason , if duly exercised , is able manifestly to disprove the Divinity of the Alcoran . This Business of Revelation has been of late so curiously handled by the B — of C — that I can do no less then recommend to you a perusal of those his Excellent Discourses at Mr. Boyle's Lecture ; where I am ready to believe you will find but little wanting to a Demonstration of the Necessity of Reveal'd Religion ; of a possibility for the Almighty to reveal his Will ; and lastly , not only the Probability , but the Certainty that he has reveal'd his Will to Mankind ; and that this Revelation is the same which is contained in the two Testaments . For the ●leing all which Truths , ( viz. ) the Possibility , Expedience , Usefulness , Necessity , and the Certainty of Divine Revelation , he has offer'd such Evidence , Rational , Natural , Traditionary and Supernatural , as may suffice for the Conviction of the unprejudic'd Infidel , and will be found too strong to be made void , or overthrown by the subtilest of the Hellish Tribe . Our Belief of the Scriptures being a Divine Revelation , does inde●d suppose the Existence of a God , and therefore our Knowledge of his Being , must precede our Faith of the Divine Authority of the Bible . I grant the Scriptures may be brought , not only to such as own their Truth , but even to Infidels , as a proof of a Deity ; but then it must not be upon the score of their naked Testimony , but on the account of their being of such a Frame , Nature and Quality , that they can proceed from no other Author : and thus may we arrive by the Scripture at an assurance of God's Existence , as we do at the Knowledge of a Cause by its Effect . But so far as we assent to any thing upon the credit of the Scriptures meer testification , we are necessitated to presuppose the Existence of a God , it bring only on the account of his Veracity in himself , and that the Bible is a Divine Revelation that we do , without the least guilt of vain Credulity , because upon the highest Reason , implicitly believe it . Again , Those who owe their Belief of the Bible's being the Word of God , to meer Report , to Principles of Education , the Felicity of their Birth , or the Clime where they were born , receive the Scripture upon no better Motives , than the Turks do their Alcoran . If pretended Inspiration may pass for the Demonstration of the Truth of what every bold Pretender will obtrude upon us , we must expose our selves , not only to the belief of every groundless Imagination , but of innumerable Contradictions : for not only the grossest Follies , but Doctrines palpably repugnant both to Reason , and one another , have been deliver'd by Enthusiasts and pretended Inspirato's . I grant that the Testimony of the Holy Ghost in the Souls and Consciences of Men to the Truth of the Scriptures , is the most convincing Evidence that such Persons can have of its Divinity . But 1. the Holy Ghost convinceth no Man as to the belief of the Scripture , without enlightning him in the Ground , and Reasons upon which its proceeding from God , is evidenc'd and establish● . There is no Conviction begot by the Holy Ghost in the hearts of Men , otherways than by Rational Evidence , satisfying our Understandings , through a Discovery of the Motives and Inducements that ascertain the Truth of what he wou'd convince us of . 2. No Man's particular assurance obtain'd thus in way of Illumination by the Holy Ghost , is to be otherwise urged as an Argument of Conviction to another , than by proposing the Reasons on which our Faith is erected . The way of such Mens Evidence is communicable to none , unless they cou'd kindle the same Rays in the Breasts of others , which have irradiated their own : and therefore they must deal with others by producing the Grounds of their Conviction , not pleading the Manner of it ; for that another is convinced and perswaded by them , depends wholly on the weight and momentousness of the Reasons themselves , not on the manner that such a Person came to discover them : for shou'd he have arrived at the discerning them by any other means , they had been of the same significancy to the Conviction of an Adversary . 3. The Holy Ghost , as a distinct Person in the Deity , is not a Principle demonstrable by Reason , seeing then it is by the Scripture alone that we are assured of the Existence of the Divine Spirit , as a distinct Person in the Godhead , therefore his testimony in the Hearts and Consciences of Men to the Scripture , cannot be allow'd as a previous Evidence of its Divinity . To prove the Divine Authority of the Scripture , by the Testimony of the Holy Ghost , when we cannot otherwise prove that there is a Holy Ghost but by the Testimony of the Sc●ipture , is to argue circularly and absurdly . So that in short , when we have to do with such , as either question or deny the Authority of the Scripture , we are to prove it by Ratiocination , from common Principles receiv'd amongst Mankind , and by Topicks that lye even and proportionate to Intellectual Natures . Our Reason is here justly to be magnify'd as highly subservient to Religion , in that it can demonstrate the Divine Authority of the Scripture , upon which our Faith , as to all particular Articles and Duties of Religion , is grounded . This , I say , our Reason can do to the Conviction of all , who are not wilfully obstinate , and for such there is no means , either sufficient or intended by the Almighty , to satisfie them . For it is certain , that partly through the Weakness and Darkness which have arrested our Understandings , partly through the Nature , Quality , Extent and Arduousness of Objects , and our inadaequate Conceptions of them , partly through Prepossessions , Prejudices , and the Bias of Lusts and Passions that we are subject to ; partly through Supineness , Sloth and Inadvertency , we do often prevaricate in making Deductions and Inferences from Self-evident and Universal Maxims ; and thereupon establish erroneous and mistaken Consequences as Principles of Truth and Reason . But then this is the fault of Philosophers , not of Philosophy , or of Philosophy in the Concrete , as existing in this or that Person , not in the Abstract , as involving such a Mischief in its Nature and Idea . Our Intellectual Faculties being vitiated and tinctur'd with Lust , inthralled by Prejudices , darkened by Passions , ingaged by vain and corrupt Interests , distorted by Pride and Self-love , and fastened to Earthly Images , do often impose upon us , and lead us to obtrude upon others absurd Axioms for undoubted and incontestable Principles of Reason . It is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this adulterate Reason which is both unfriendly and dangerous to Religion ; it is to this that most of the malignant Heresies which have infected the Church , do owe its rise ; and whoever will trace the Errors which have invaded Divinity to their Source , may resolve them into false Reasonings or absurd Maxims of Philosophy , which have been by their Founders superscribed with the venerable Name of Principles of Reason . Indeed whatever can be made appear to lye in a Contradiction to right Reason , we may profess our selves ready to abandon and disclaim : but we are satisfy'd , and do fully believe , that a great deal which only crosses some false and lubricous Principles that Dogmatists have given that name to , falls under the Imputation of Disagreement with Reason : the Repugnancy of Reason fasten'd upon some Tenets , is rather the Result of Ignorance , Prepossession , and sometimes Lust , than their contrariety to Universal Reason , or any genuine Maxims of it . Farther , It must be granted , and hath always been judged that the Incomprehensibleness of a Doctrine , through the Sublimity and Extension of its Object , is no just bar to the Truth of it . And indeed it is to be wonder'd , that any who have studied the Weakness of their discursive Capacity , the Feebleness of Intellectual Light , how soon it is dazled with too bright a Splendour , the Confinement and Boundaries our Understandings are subject to , together with the Majesty of the Gospel Truth , the Immensity of the Objects of the Christian Faith , shou'd think the arduousness of framing distinct and adaequate Conceptions of them , a sufficient ground for their being renounced and disclaimed . Yet this is the Standard by which some Men regulate their Belief . As to the Bible , ' tho every thing in it be not alike necessary , yet every thing in it is alike true , and our Concernment lyes more or less in it . There is no other Rule by which we are to be regulated in Matters of Religion besides this ; and therefore the import and meaning of its Terms can be no other ways decided , but by their habitude to their Measure . For this end did the Almighty give forth the Scripture , that it might be the Foundation and Standard of Religion , and thence it is we are to learn its Laws and Constitutions . The instructing Mankind in whatsoever is necessary to his present or future Happiness , was our Makers design in vouchsafing to us a supernatural Revelation : and foreseeing all things that are necessary to such an end , the Respect and Veneration which we pay to his Sapience and Goodness , oblige us to believe that he hath adapted and proportioned the Means thereunto . Now the Doctrines of the Bible are of two sorts : 1. Such as besides their being made known by Revelation , and believed on the account of Divine Testimony , have also a Foundation in the Light of Nature , and there are Natural Mediums , by which they may be proved : Of this kind are the Being of , or Attributes of God , the Immortality of the Soul , the Certainty of Providence , the Existence of a Future State and Moral Good and Evil. 2. Such as have no Foundation at all in Nature , by which they cou'd have been found out or known , but we are solely indebted to Supernatural Revelation for the discovery of them ; their Objects having their Source and Rise only from the Will of God ; a Supernatural Revelation was absolutely expedient to promulge them : and these also are of two sorts . 1. There are some Doctrines , which tho' our Understandings by Natural Mediums cou'd never have discover'd , yet being on●e ●evealed , our Minds can by Arguments drawn from Reason , facilitate the Apprehension of them , and confirm it self in their Belief : Of this kind are the Resurrection of the Body , and Satisfaction to Divine Justice in order to the Exercising of Forgiveness to Penitent Sinners . There are others , which as Reason cou'd never have discover'd , so when reveald , it can neither comprehend them , nor produce any Medium in Nature , by which either the Existence of their Objects can be demonstrated , or their Truth illustrated : Of this kind are the Doctrines of the Trinity , and the Incarnation of the Son of God ; of these our Reason is not able to give us any adaequate Conceptions : and yet these are by a clear and necessary connex●on united with other Doctrines of Faith , which Reason enlighten'd by Revelation can give a Rational account of . For the Mystery of the Trinity hath a necessary Connexion with the Work of our Redemption , by the Incarnation of the Son of God : and the Work of Redemption by the Incarnation of an Infinite Person , hath the like Connexion with the necessity of satisfying Divine Justice , in order to the dispensing of Pardon to repenting Offenders : And the necessity of satisfying Divine Justice for the end aforesaid , hath a necessary Connexion with the Doctrine of the Corruption of Mankind ; and this Corruption is both fully confessed and easily demonstrated by Reason . Thus tho' all the Objects of Faith have not an immediate Correspondence with those of Reason , yet these very Doctrines of Faith , which lye remo●est from the Territories of Reason , and seem to have least affinity with its Light , are necessarily and clearly connected with those other Principles of Faith , which when once discover'd , Reason both approves of and can rationally confirm it self in . I need not add , that the most mysterious Doctrines of Religion , are necessarily connected with a Belief of the Bible's being the Word of God , and that is a Truth which right Reason is so far from rejecting , that it is able to demonstrate the same . Now if in Explaining the Phaenomena of Nature , which is the proper Province of Reason , the most that a discreet Philosopher will pretend to , is to declare the possible ways by which a Phoenomenon may be accounted for , without presuming to say that it is only performed in this way , and that there is no other in which it may be explain'd : much more doth it become us , in the great Mysteries of Revelation , to abstain from defining the Manner how they are , and to content our selves with what God hath been pleased to tell us : for in such Doctrines these things appertain to Reason , 1. To shew that it is not required to comprehend them : whatever God hath said is to be assented to , tho' we cannot frame adequate Notions of the Thing it self , nor understand the Manner how it should be . 'T is as much against Reason as Faith , to think to fathom the Perfections , Councils , and Works of God ; seeing Reason acknowledgeth him to be infinite , and it self finite . 2. If we will pretend to Reason in Religion , we are to believe whatever God hath said to be true , this being the greatest Reason that He , who is Truth it self , cannot lye : there is nothing more consonant to the transcendency of so high a Nature as that of God , than that it be acknowledg'd Incomprehensible ; nor is there any thing more agreeable to his infinite Wisdom , than that his Designs and Contrivances shou'd be held past finding out . 'T is as well irrational , as unjust , to think that Man shou'd penetrate those Depths and Abysms , which the Angels desire only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look into , as vailed and hidden from sight . But on the other hand , tho' there are many things contained in Holy Scripture which are above our Reason , yet most certainly there is nothing therein which is contradictory thereunto . To admit Religion to contain any Dogm's repugnant to right Reason , is at once to tempt Men to look upon all Revelation as a Romance , or rather as the Invention of distracted Men : and withal to open a Door for filling the World with Figments and Lyes under the Palliation of Divine Mysteries . We cannot gratifie the Atheist and Infidel more than to tell them , that the prime Articles of our Belief , imply a Contradiction to our Faculties . In a word , this Hypothesis , were it receiv'd , wou'd make us renounce Man and espouse Brute in Matters of the chiefest and greatest Concernment : for without debasing our selves into a lower Species , we cannot embrace any thing that is formally impossible . And when Men have filled Religion with Opinions contrary to common Sence and Natural Light , they are forced to introduce a suitable Faith , namely , such an one that commends it self from believing Doctrines repugnant to the Evidence and Principles of both . Thus the first Hereticks that troubled the Christian Church , under the pretence of teaching Mysteries , overthrew common Sence , and did violence to the universal , uniform , and perpetual Light of Mankind : Some of them having taught that all Creatures are naturally Evil ; others of them having establisht two several Gods , one Good , another Bad : others having affirmed the Soul to be a Particle of the Divine Substance ; not to mention a thousand Falsities more , all these they defended against the Assaults of the Orthodox , by pretending that they were Mysteries about which Reason was not to be hearken'd to . Thus do others to this day , who being resolv'd to obtrude their Phansies upon the World , and unable to prove or defend what they say , pretend the Spirit of God to be the Author of all their Theorems : nor can I assign a better reason for the Antipathy of the Turks to Philosophy , than that it overthrows the Follies and Absurdities of their Religion ; this themselves confess , by devoting Almansor to the Vengeance of Heaven , because he hath weakened the Faith of Mussel-men in the Alcoran , through introducing Learning and Philosophy amongst them . In brief , Tho' we make not Natural Light the positive Measure of things Divine , yet we may safely allow it a Negative Voice : we place it not in the Chair in Councils , but only permit it to keep the Door to hinder the Entry of Contradictions and irrational Fansies disguis'd under the name of Sacred Mysteries . And it is necessary also to be remarkt , that when we say there is nothing in Religion which is truly repugnant to Principles of Reason , we do not by Principles of Reason , understand all that this or that sort of Men vote or receive for such . The Universal Reason of Mankind is of great moment , but mistaken Philosophy , and false Notions of Things , which this or that Man admits for Theorems of Reason , are of very small importance ; Men being misled by their Senses , Affections , Interests and Imaginations , do many times mingle Errors and false Conceipts , with the genuine Dictates of their Minds , and then appeal to them as the Principles of Truth and Reason ; when they are indeed nothing else but the vain Images of our Phansies , and the Conclusion of Ignorance and Mistakes . So that in reading the Holy Scriptures , it highly concerns us to be very careful that the proper and original Sence of the Words be not neglected : there have been those , and yet are , who will hardly allow any Text of Scripture a proper Sence , but do every where obtrude an Allegoric meaning , as if that alone were intended by the Holy Ghost , and nothing else : but such kind of Expositors do in effect little less than undermine the whole Scripture , betray Religion , and turn the Sacred Oracles into Burlesque : Nor is there any Notion so Romantic , which the Scripture by a luxuriant Phansie , may not at this rate be wrested and debauched to give countenance to : yea , a very small measure of Wit will serve to pervert the plainest Scripture Testimony , to quite another Sence than ever was intended by the Writer of them . An Instance of this we have in those , who by turning the whole Scripture into Allusions , have wrested the Revelations of the Word to justifie their own wild Phantasms , and framed the words of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to their own private Notions , and thereby evacuated the Sublimest Doctrines and most glorious Actions , into empty Metaphors and vain Similitudes : thus the Person of Christ is allegorised into themselves , and the Birth , Death , Resurrection , and Ascension of our Saviour are construed after the manner of Aesop's , or Phylostratus's Fables , into useful Morals ; as if these were intended only to declare what is to be done in us by way of Allusion . But leaving these , and supposing only for the present , that there has been a Supernatural or Divine Revelation of the Almighties Will to Mankind , which every Moral Man will find his interest to believe and imbrace , if it were upon no other account than the Extraordinary Advantage it affords us towards the securing both a Temporal and Eternal Felicity , by those Excellent Precepts it contains above what is discoverable in Natural Religion : Supposing this , I say , 't is reasonable for us to think , that there can be nothing in this admirable System essential to a Saving Faith , or fundamentally necessary to our future Welfare , but what is as intelligible as legible to every Reasonable Creature ; Most certainly the Essentials of Religion consist not in any intricate or perplexing Theory's , but in the Practise of our Duties . The Lord hath shewed thee , O Man , saith the Prophet , what is good ; and what doth he require of thee , but to do justly , to love mercy , and to walk humbly with thy God. Again , saith another of them , Pure Religion and undefiled before God the Father , is this , to visit the Fatherless and Widows in Affliction , and to keep our selves unspotted from the World. And it is in consequence of this Principle ( saith the * Author ) that the whole Tenure of the Scripture declares unto us , that we shall be judged , not according to our Belief , but according to our Works ; witness abundance of Passages both in the Old and New Testament , particularly that of St. Paul , where he says that we must all appear before the Judgment Seat of Christ , that every one may recive the things done in his Body , according to that he hath done , whether it be good or bad . Religion lyes not in the barely embracing this or that Opinion however Orthodox , neither yet in associating our selves with this or that Sect of Professors , in admiring or following this or that Doctor , tho' even he were a Paul , an Apollos or a Cephas ; but its important Work is to draw us from that which is Evil , and to engage us in the practise of that which is good . It is a wonderful thing to consider the Heats and Animosities which are sprung up in the World , from difference in Opinion in what we call Articles of Faith : Every Man will have his own to be the only true ones ; nay some ( alas too many ) are so barbarous , that they not only condemn others to Death , but deliver them also by their Anathema ' s ( as much as in them lyes ) to the Devil and Damnation for difference of Opinion in some Metaphisical Speculations . It is nevertheless certain that neither Christ nor his Apostles have tied the Salvation of Mankind so indispensably to the particular Belief of any incomprehensible Mystery , as some of the present Doctors of his Church now do . We read that our Lord himself pronounced St. Peter blessed upon the bare declaration , that he believed him to be the Christ the Son of the living God. St. Philip in like manner baptized the Eunuch upon no other Profession of his Faith than in the terms of this short Symbol , I believe that Jesus Christ is the Son of God. St. John teaches us plainly , that to confess that Jesus Christ is come in the Flesh , is a certain Characteristical Mark of the Spirit of God , and St. Paul explains himself in this point yet more particularly telling us , That if we confess with our Mouths the Lord Jesus , and believe in our Hearts that God hath raised him from the dead , we shall be saved . This simplicity of the Scriptures in those Articles of Belief , which they propose to us as necessary to Salvation , may justly raise our Astonishment at the imprudence of those Men who have perplexed all Matters of Faith with so many inexplicable Difficulties , not content with what the Scripture teacheth of Christianity , they have had recourse to a wordy Philosophy , thereby to refine their Notions and adorn them with the Lustre of seemingly mysterious Expressions ; insomuch that a great † Cardinal has not stuck to acknowledge , That without the help of Aristotle we should have wanted many Articles of Faith : and that which aggravates yet more the Extravagance of these Dogmatisers is , that they themselves acknowlenge the Incomprehensibility of those very things which they undertake to explain with such Critical Exactness , as if they had enter'd into the very Councils , and fathom'd the Depths both of the Wisdom and Knowledge of God ; we may therefore without Danger shake off the tyranny of those Prejudices that have possest us : the Names of Orthodox and Heretick are too partial and illusory any longer to deceive us , they have these many Ages been made use of with so much Irregularity , Interest and Passion , that the ordinary Application of them cannot at this day be any just ground either of Assurance or Fear . We may undoubtedly be assur'd , that the Righteous Judge of all Men , will not impute unto us the Guilt of any Criminal Heresie , so long as we sincerely believe what he has expresly revealed to us : and if peradventure we understand not clearly the whole sence of every Expression in which those things have been declared ; we ought certainly for that very reason so much the less presume to alter them , or affect new forms of explaining our selves , and least of all to impose upon others , any doubtful Inferences drawn from such dark and intricate Premises . But with Submission to this great Master of Humane Reason , I shall take the Liberty to reply this , That as I cannot think every thing a Fundamental in Religion , which some Men would perswade us ; so on the other side , I am satisfy'd that there is more requir'd to Salvation , than some others seem to intimate . I can well enough comply with that Opinion , which supposes there is no more than one Essential in Christianity , to wit , the Belief that Jesus is the Messiah , provided they take in the Genuine Consequences , and the Natural Results of such a Faith ; such as his Divinity , his miraculous Incarnation , his Ascension into Heaven , and his coming to Judge the World at the last Day . Without these Attendants upon this one Fundamental , the System of Christianity will be lame and incoherent , and it cannot indeed be known what is meant by saying Jesus is the Messiah : A Man may say so much , and have no other Notion of him , than the Jews had who expected him a Temporal Prince ; but we must believe that he will raise our Bodies , and judge us at the last Day ; not to instance in all the other Fundamentals which the Apostle mentions Hebr. 6.1 , 2. If we believe him such a Messiah as the Scripture represents him , such parts of our Belief will have , besides the Explaining of our Faith , a great Influence on the End of it , viz. the making us good Men : for he that believes Jesus only a Temporal Prince , to govern him in this World , will never think himself so much obliged to conform his very Thoughts and Desires to his Laws , as he that is perswaded that he will one day judge him in another . Again , we ought above all things to be satisfy'd in his Divinity ; for if we do not acknowledge him to be one God with the Father , and worship him accordingly , we neglect a Gospel Duty ; and if we do worship any thing but the one God , we are Idolaters . As for his Satisfaction , a right Notion of it is of that importance , that without it he that believes Jesus to be the Messiah , has no Notion for what he was anointed and sent , or of what he has done for us . These , I say , must all go along with that one Fundamental ; and to our Belief of this , there is nothing more requir'd , than our Belief of the Authority of Holy Writ , where these things are plainly reveal'd to us . If we do believe the Scriptures to be Authentic , we must believe it our Duty not to dispute the Mysteries of Christian Religion : it is sufficient for us that we consent in our Hearts to what is there plainly deliver'd as to these Points , altho' we are altogether unskil'd in the Metaphysicks , and unable by the Principles of Philosophy , to account for the manner of Hypostatic Union , the Trinity or the Resurrection ; for this were to confine Eternal Happiness to the Men of Letters , and to tye Salvation to the Schools . It is something pleasant ( as a Modern Philosopher has remarkt ) to observe now adays , that the great step which makes an approved Christian as well as a Philosopher , is to talk unintelligibly , and to solve us one Difficulty by making twenty more . These , says he , are the Men in vogue , whilst the poor Man , that gives a plain reason for what he says , is put by for a Coxcomb , he wants profundity . But to proceed , should we go about to bring down the Doctrines of Religion to the Model of our own Reason , we should wholly overthrow our Belief , and pay no more Respect to the Authority and Testimony of our God , than we would to a Worm like our selves . If there were no Obscurity nor Difficulty in the Notions of Gospel Truths , where would our Submission and Humility be , which are the Qualifications that do most of all recommend us to God , and upon this account , especially , because they prepare the Mind for Faith , and give Check to all bold and curious Enquiries . It is enough , if we can by Rational Proofs demonstrate the Bible to be his Word , whose Veracity is proportionate to his Wisdom , and both of them infinite : nor is it needful that its Doctrines should further adjust themselves to our Understandings . * Our Reason is often non-plus't about its own proper Objects , and the Phaenomena of Nature , and shall we think it a competent Judge of Objects to which it never was adapted ? for it is below many of the Works of God , and therefore much more below Mysteries of Revelation : here are many things which we ought to admire , but must never hope fully to understand ; our work here is to believe , and not to enquire . If our Minds will not submit to a Revelation , until they see a Reason of the Proposition , they do not believe or obey at all , because they submit not till they cannot choose . Faith bears not upon Demonstration , but upon the Authority and Veracity of the Speaker : and therefore to believe nothing but what we do comprehend , is not to believe but to argue , and is Science , not Faith. Ye that will believe in the Gospel what you please , and what ye think fit , ye believe not , but renounce the Gospel , saith Austin to the Manichees , for ye believe your selves , not it . So that to believe nothing but what we can fully comprehend , is to remonstrate to the Wisdom and Power of God , at least to challenge to our selves an Omniscience proportionable to the Divine Wisdom and Omnipotence . Furthermore , it is true that the Rule and Measure of our Faith must be certain , but no Man's Reason universally is so ; for what one Man's Reason assents to , another rejects : Every Man pretends to right Reason , but who hath it is hard to tell . If it be lawful for one Man to reject a plain Revelation in one particular , because he cannot comprehend it , why may not a second do the same with Reference to a Revelation in another Particular . For as the Socinians by making their Reason the sole Judge of what they are to believe , will not admit many of the prime Articles of the Gospel , so some Philosophers wou'd make their Reason Judge of what they shou'd receive , and their Reason at sometimes will not admit the Gospel at all . Now the Certainty of Revelation is justly preferr'd to all other Evidence , and we are commanded to submit our Reason to the Authority of God in the Scripture , and by consequence we are not to set up our Reason for the positive Measure of Religion . The Sacred Writers do every where remit us to the Scripture it self , as the Rule of Faith , and not to the Tribunal of our own Reason . Herein are the Socinians justly impeachable , for tho' sometimes they acknowledge Religion to be above Reason , yet at other times they speak in a very differing manner . Even in denying the Divinity of our Saviour , and at the same time paying Religious Worship to any thing which is not God , is acting contrary to the Reason of Mankind . 'T is a very great unhappiness we labour under through the Difference of our Religious Opinions , and indeed a Uniformity in Religion is by no means to be expected till Men grow less Speculative and more Practical . The real and sincere Practise of Piety , the Loving the Lord our God with all our Hearts , and our Neighbours as our selves , the keeping our Consciences void of Offence towards our God and one another , and the holding fast no more than the whole form of sound words without letting of them slip : these , I say , wou'd quickly bring us together , and the Names of Sect and Party , of Schism and Heresie , would be altogether unknown to us . 'T is true , I doubt not of good Men to be found in every Christian Communion , nor do I look upon it any Scandal to the Profession , that there should be many Profane Irreligious Persons shrowd themselves under it . Yet on the other hand , tho' I am perswaded my Charity is well placed in this respect , I must be free to declare to you my Opinion , that so far as I am able to judge , there is more of Interest , Singularity of Humour , Influence of Education , Misunderstanding and Mistake about Essentials as well as Circumstances purely indifferent , than either a just , or indeed reasonable ground , for any Man to separate from the present establisht C — of E — I am sure 't is thought no Blemish to that Constitution , that Men should be good and pious ; and that they may not only be so , but have as great helps to their being so , as in any state of Separation , I am sufficiently satisfied : and I can say , I have met with few Separatists , how much soever bigotted to Non-conformity , who have not been ready to show a better liking to this Ch — than to any dissenting from it , except their own . But whether or no this , or any other Ecclesiastical Form of Government , comes up exactly to the Primitive Pattern , I am not enough knowing positively to determine ; yet considering the Nature of a National Church which must be so contriv'd and calculated , as to obviate a multitude of Inconveniencies , which cannot happen to any private or single Congregation : A Ch — which must be framed for the Reception of all Sorts and Conditions of Men , and the manner of her Worship adapted to their different Capacities and Understandings : there is nothing certainly has the Marks of a better or more serviceable Contrivance , to answer the end of a Religious Institution . I speak in respect of her general Ecclesiastic Polity : for tho' there are many particular Flaws therein , which it were much to be wisht were better inspected ; tho' the Pastoral Care is upon some accounts very deficient , and that there are but too many Enormities , both in Life and Doctrine , committed by some of those who are intrusted in some Office under her , and who ought for the same to be Suspended or utterly Excluded ; yet notwithstanding this , her Constitution is truly Excellent and Noble : and seeing it is impossible for Men to Survey the Secrets of each others Hearts , or to fathom their Hypocrisie , the greatest part of these Blemishes and Irregularities , are such as will almost unavoidably creep in to any other Universal Church . The great Objections touching Form and Ceremony , are to my thinking no other than unreasonable Prejudices : and shou'd we , to gratifie the Humours of some inconsiderate Men , dispense with or lay them aside , I may be bold to presage , with a great Pillar of this Ch — That Religion it self wou'd quickly dwindle into Nothing , and there wou'd be no such thing as a Publick Assembly met together for the performance of a Divine Service . As for the Injunction of prescribed Forms to be made use of in our Publick Prayers , Praises and Thanksgivings to Almighty God , they have beyond Controversie their proper use and advantage , and will by every impartial Judge be confest or acknowledg'd to be excellently design'd : for notwithstanding that frivolous and impertinent Objection of the Noncon — that we hereby stint or limit the Divine Spirit , and set Boundaries to its Power , and that a formal Worship was only invented to gratifie the lazy Humour of the Priests , we have not , according to my Sentiments , any other way to petition Heaven as we ought , or as becomes the Supplicants to an Alwise Being , unless with our Modern Visionaries we can perswade our selves , that we enjoy at those Times some Supernatural Accession or Influence to inspire us , and that what we deliver , has no dependance upon our own , either natural or acquir'd Faculties , but is immediately dictated to our Minds by the Holy Spirit , and convey'd to our Organs by an extraordinary Impulse ; for otherwise , whatever peculiar Genius , Gift , Talent , Faculty or Quality some Men are endow'd with , of speaking readily without much fore-thought , there are few such Discourses , however pleasing to Sense and Imagination by the Gesture or Deportment of the Speaker , or by his Air and Manner of Delivery , that will bear the Test of Reason , or be justify'd for the Sense and Grammar , even by the Author's themselves : and if so , I see not why such Men , who labour under the Infirmity of a mean and imperfect Delivery , a want of thinking rightly , as well as speaking , whose Sermons and Discourses , Prayers and Thanksgivings are incoherent , a Medly of Confusion , made up of a useless redundancy , of insignificant words , of Circumlocution , frivolous Repetition or Tautology , where the whole is downright Nonsense ; in such Cases , I say , I am not able to reconcile the Notion of extraordinary Inspiration . If we must believe these Men inspir'd from the Matter or Manner of their Expressions , here are scarce the footsteps of Humane Knowledge , much less the Characters of Divinity ; and so far are the Discourses of this Nature from surmounting the Acquirements of Natural Men , or deviating in any thing out of the common Mode of Understanding , that every Prophane Hypocrite may play the Counterfeit , and the most extravagant Whim suggested to the Phantasie , has an equal Right of putting in a Plea for Inspiration . If we must believe they speak or teach by the Dictates of the Spirit , on the account of their more than ordinary Probity or Moral Honesty , their Devout , Holy and Exemplary Lives and Conversations , these indeed might sway us , were we not satisfy'd of the as strict Sanctity , Sincerity , and undissembled Piety of those , who as they pretend not to any special Priviledge of Supernatural Inspiration , are utterly averseto Ethusiastic Principles . Did true Religion consist in an affected Singularity of Expression , in a rustick or ungenteel Behaviour and Deportment , in the Dreams and Rapts of a deluded Phansie ; or ( to borrow a Physical term ) were its Pathagnomonic Sign any set Garb or Habit , were a green Apron , a Riding Hood , a short Crevat , or a Hanging Coat , the only Characteristic Marks of Christianity , These Men above others , have a just Pretence to the Title of its best and chiefest Votaries : but if the real Acts of Devotion , such as Watchings , Fastings , Prayers and Supplications ; if Charitable Contributions to the Relief of the Poor and Indigent ; if Mortification and Self-denial in worldly Satisfactions , are as conspicuous and apparent , perhaps more in some others than in these , I see not the necessity of admitting them either to speak or act differently from any other pious and devout Person . 'T is not the Garb or Habit that makes either the true Gentleman or the true Christian ; tho' most certainly , a decent plainness is very becoming , if not absolutely necessary to the Profession of the Gospel . The World , who take their Estimate of Things from Sense , are too apt to value one the other upon the Lineaments of the Face , or the propotionate Symmetry of other Parts of the Body , and to measure each others Capacity or Mental Endowments by their outside Apparel : but these were never over-rated by the Wise and Prudent . There is indeed an Extream on either side ; and as on the one hand an extravagant Dress looks ridiculous to the Sober and Judicious Man , and is very often the signal of Effeminacy , at best a Shallow Apprehension ; so on the other , the stiff and precise Habit is very rarely unattended with a Spiritual Pride , a secret Desire to distinguish our selves from the rest of Mankind , and an overfondness to value our selves upon such Indifferencies , and to believe them in time some of the Essentials of Divinity . But to return to the prescribed Forms of Religious Worship , and particularly those enjoyned by the Liturgy of the English Ch — if we our selves , through a preconceived Prejudice , or the Influence of a different Education , can think them neither useful nor necessary , nor find our selves edify'd by the same , it behoves us however to be so charitable , as not to Condemn or Censure those who do . There is no Person in this Ch — was ever , that I heard of , so Childish as to think the Truth of Religion , or the Advantage to be received by the Practise of its Duties , did consist in the Verbal Recitation of a Creed , in the Repetition of some certain Prayers , or the External Compliance with any other Performance : but since it is by all granted , that true Piety does consist in a hearty Submission and Resignation of our Wills to God , in the most humble Elevation of our Minds to Heaven , and in our most fervent Supplications , Prayers , Praises and Returns of Gratitude : and since it is not only possible but certain , that in these Forms so well adapted and fitted for our Necessities , no truly Religious Person did ever rest upon the Form of Words , but knows his Heart and Tongue must move together ; it becomes us to believe that the Prayers , Responses , and every part of the Service of the Ch — are always new to every sincere Christian , and that they loose nothing of their Efficacy by being common . I shall not here insist upon their Usefulness and Benefit to the Ignorant and Unlearned ; for notwithstanding we are to believe the God of Heaven will hear our Sighs and short Ejaculations , yet where we have time and opportunity to present our Petitions , to lay open our Wants , to acknowledge our Miscarriages , to beg pardon for our Offences , and Abilities to overcome the Temptations we may meet with ; here , I say , it is expedient that we set a Watch upon our Lips , that we utter nothing unbecoming the Supplicants of the Divine Majesty , and that we pray sensibly as well as heartily : if we are so happy as to do this without premeditation , we are all of us left to our Liberty in our private Duties : we may pray either with or without a prescribed Form , which how ridiculous soever it may seem to the Dissenter , 't is abundantly more so in my Opinion , that those very Men who most of all oppose a formal Prayer , shou'd themselves make use of one ; for give me leave to tell you , that little acquaintance I have had amongst the Separatists , has inform'd me , that for the much greater number , those who are conversant in the private Duties of Family Devotion , do still keep on in the same Road ; and tho' it was first an accidental Form of Words they light on without fore-thought , yet that makes the same no less a Form , which when afterwards by the intervention of wandring Thoughts they at any time deflect from , those very Deviations render them uneasie , as any of their Hearers may perceive , and the rest is foreign , incoherent and abrupt , till they fall into their wonted method of proceeding . This is so very true , that I can speak it upon my own knowledge , there are some sensible Men , in whose Families I have been for many Months , in some others Years , and all that time the Subject Matter , as well as Manner of Expression in their Prayers have been still the same , and wherever there has hapned any little variation by the want of Memory , or the intrusion of other Thoughts , unless they had a singular readiness this way , their Discourse would make their Hearers blush for them , if they did not blush themselves . Extempore Discourses , or such as are unpremeditated , are vastly differing in different Men : and even amongst the Enthusiastic Spiritati we find it exactly the same thing , viz. those Men who have the greatest volubility of Tongue , have collected the greatest number of Idea's , and received the largest helps from that Learning they at other times decry , speak the best Sense and most to the purpose ; whilst on the other side , such who labour under a want of these , are scarce able to deliver their own Conceptions , or to let us know what they would be at ; their Discourse proves burthensome , and very often insupportable to their own Hearers ; on which account I have often times admir'd that there should be so many sensible Men among them , who have not yet discover'd the Delusion , but are content to saffer such an Imposition upon their Reason . Whoever rightly considers the force of Imagination , when it becomes heated by the Frantic Zeal of a mistaken Piety , together with the deep Traces which by the several Objects are drawn out in the Brains of these Men , affording so many ready Inlets to the passage of their Animal Spirits , will the less wonder at their Extravagancies , or be startled at their odd Deportment . It is well enough known , that there are many of these Men whose Judgments have been so strangely prevail'd on , by the Delusion of some Spiritual Whimsie , that by the continual indulging a particular Thought , the same has at length cut out so deep a Trace , or made so strong an Impression upon their Imagination , that not discovering the Fallacy , they have fallen into a Perswasion of Supernatural Revelations , Visions , Inspirations and Divine Illuminations . One of the admirable Instances , and perhaps the most wonderful President of Enthusiasm , or Religious Phrenzy that has been heard of , was not long since presented to the World in the Person of Mr. M — n of Water-stratford in Buckinghamshire . This Gentleman growing Hypochondriacal , labour'd under so strong a Delusion of his Imagination , as to phansie himself by a Special Revelation from Jesus Christ , to be made acquainted with his sudden coming to Judge the World : upon which when our Saviour ( as he thought ) had several times appear'd to him , and discourst him face to face , he selected a great number of ignorant People to be his Followers , who disposed presently of what they had , and brought their whole Treasure into the Common Stock . Thus were they to separate themselves from the World , and to spend the very short remainder of their Lives , in Spiritual Hymns and Prayers , in Watchings and Fastings , sometimes Singing and Dancing , Playing on Musical Instruments , together with the most unaccountable Behaviour in odd Gestures and Positions of their Bodies . Thus they continued several days , till this unhappy Gentleman their Ring-leader ( whether by the constant Fatigue of his Body , or other ways ) was seized , as I have been inform'd , with a violent Defluxion upon the parts of his Throat , together with an Inflamation on the Muscles of his Windpipe . During his Indisposition , there were some Gentlemen in his Neighbou●hood , with no small difficulty admitted to see him , in whose presence he behav'd himself as he had always done , with much Sobriety , Gravity and Devotion : his Discourse was Rational , and betray'd no such Deception of Phansie as he was possest with : He told them with a full assurance , and with all the confidence he was able to express himself , That as sure as Christ had ever been upon Earth , so certainly he had seen him , when perfectly awake , several times not many days before : and that he had discourst him concerning the approaching Destruction of the Wicked , which they wou'd find fulfilled , and our Saviour in his Glory before the Consummation of many Weeks to come . He had as we have reason to believe , no apprehension that his Distemper wou'd be Mortal , but seem'd perswaded that he shou'd live to see all this accomplisht . But being thus unexpectedly snatcht away from his Frantic Congregation , they were shortly after , to their shame and consternation , made sensible that all was the Result of a distemper'd Brain in their Founder , and that the Infection was communicated to the unthinking Multitude by the Power of Imagination . I have thought this Case the more remarkable , because having been acquainted with a Neghbour of Mr. M — s , I have received full satisfaction that he was a Man very unblameable in his Life and Conversation , of tolerable Parts , strictly just in his Actions , and every way free from the imputation of an Impostor or designing Counterfeit . That we may not wholly pass by the Causes of these strange Phaenomena , without essaying by some means or other an Explication , I shall take the liberty to assert , that however ignorant we may be of the modification of our Souls , or the manner of our Perception , we are arriv'd to some certain knowledge of what is transacted in our Brains in order to the same : for whatever Objects are represented to our Phansies , the same do make a more or less durable impression thereon ; or , in other words , they grave as it were Prints , more deep or superficial , according to our continued view of the said Objects : and hence it follows that our Animal Spirits have not only a more difficult or ready Inlet , into the Traces which are cut out , but also into those Nerves which excite the Motions of our Bodies subservient to us , or by whose assistance we procure to our selves the desired Object , accordingly as we have indulged the Thought of prosecuting the same . For the better illustration hereof , If at any time we are intent upon , or please our selves with any lewd Idea , if we keep the whole bent of our Minds upon the same , and are both solicitous to obtain , and uneasie till we have accomplisht our impure Designs . We must expect that the same , or the like Object , will make a very durable Print , or very deep Vestigia in our Brains ; that the Traces into the same will lye always open , and the said Object is no sooner excited afterwards , but the Spirits as it were of their own accord rush in , and even compel us , almost contrary to our Desires , to will those Motions of our Bodies which were before employ'd in its prosecution and attainment . This is the true Mechanic Process , the Objects that are about us must excite in us some Sensation or other , and as we pursue or fly its appearance , or more or less keep up the Idea , there will be consequently the firmer or slighter Trace drawn out , and accordingly the same will either continually approach or withdraw from us . So that by the repeated prosecution of the beloved Object , these Vestigia are so very plain , and open , and afford so easie a passage to the income of our Spirits , that it is very much , if for a long time after the same should be obliterated , or the said Avenues blockt up . Again , It is by the frequent or reiterated Indulgence of our Thoughts , and cherishing our Idea's , that the Sensitive or Inferiour Soul gets the Ascendant over us : 't is by these means that we contract our Habits , and in this the force of them consists , which when we have done all that lyes in our power to highten and aggravate our unhappy Circumstances , when we have after this manner suffer'd an ill Habit to get the Victory over us , and to subjugate our Strength , to allure our Passions to its free command , we then cry out of the Frailty of our Natures , exclaim against our Maker , or else justifie our detestable Actions , and foolishly please our selves in thinking , that God Almighty would not have implanted these Appetites within us , if he design'd that we shou'd not satiate our selves in their Enjoyments : if not , they expect that however by their own voluntary Actions , they have with their whole strength heartily embraced the sinful Thought , and as desirously brought the same into a repeated Act , by which means the Traces in their Brains lye so open to receive their Spirits : here , I say , they expect Omnipotence to intervene , and by a Miracle to close up the Prints they have engraven , to snatch from them the Idea's they are hugging with all their might , or to intercept the passages of the Nerves , that their Animal Spirits may not fall into those parts , by which they are to obtain their short-liv'd Satisfactions . Surely there is no reasonable Man will countenance the folly of this Plea ; nor can he who rightly considers the Fabrick of our Bodies , the Organization of our Brains , and the necessity for sensible Objects to leave their Marks upon the same , think it a fair Impeachment of the Divine Wisdom or Justice , especially if he reflects upon that high Prerogative we enjoy above the sensitive Soul ; and that it is within the Sphear of our Reason to obviate these Disorders , to correct the Irregularities of our Senses , and by the practise of contrary Habits to set us out of the reach of those Mischiefs we should be exposed to . How these Disorders may be corrected , and the Vestigia which have been imprest by former Objects wiped out , I have toucht upon elsewhere : and indeed , were not Matters thus to be transacted , were our Objects elected to our hands , and we not able of our selves to choose some and reject others , I see not any business for the Exercise of our Reason , or any advantage we could brag of above necessitated Agents . A considerate view of this kind of Imagery , thus transacted in the Brain , will not only inform us of the Mode of Imagination , but will also give us some small insight into the extraordinary Effects of an over-heated Phantasie , and direct us to an Explication of some of the prodigious Phaenomena and extravagant Actions of our late Visionaries , or wild Enthusiasts : who , by a constant application of their Minds to some particular Idea , come at length to have the same so strongly imprest upon their Brains , that the whole Systasis of the Soul is taken up as it were a●d loseth it self in its Contemplation : the Vestigia are so deeply cut , and all others at that time effac'd , that the tendency of their Spirits altogether is into these Footsteps , the Acts of Reason and Understanding are laid aside , the Result is this , They quickly grow giddy by an uninterrupted Thought upon the same Object , they fall into a sort of Madness and Delirium , at some times dangerous to themselves and those about them : they are possest with invincible Opinions and Conceits of extraordinary Illuminations , Illapses of the Spirit and Revelations : finally , by the contracted Disorders of the Nervous System , they are often seiz'd with very direful Paroxysms , believe themselves in Rapts and Extasies , and when the Fit is over , endeavour to perswade the By-standers , that they have been the Lord knows where , and received a Divine Mandate or Commission to do the Lord knows what . I was never over-credulous in the business of Possessions , but doubtless , according to some very impartial and faithful Accounts , some of these I am speaking of have been pure Daemoniacks , and the unaccountable Phaenomena they have exhibited , have been clear Indications of a Praestigious Delusion or Satanical Power . According to the Relation of a Learned Man , my late Acquaintance , whose Residence has been for many years in New-Eng — that Country has been the Stage on which abundance of these Tragae-Comedies ( as he was pleas'd to call them ) have been acted . He gave me at our last Conference , a very Rational Account of several Instances of this Nature , particularly two , which I was almost surpriz'd at : their Names I shall designedly forbear to publish . The one had been a particular Acquaintance of this Gentleman 's for some years past , He told me he always lookt upon him to be as Harmless and Innocent , as he knew him to be Ignorant : but of late he began to retire more than ordinarily from Conversation , and betray'd in all his Actions , in his Gesture , Speech , Motion and Behaviour , all the approaching Symptoms of a mad Enthusiast . It was not long before he betook himself to the Society of half a dozen Women , who seem'd to be at first deluded with the appearance of his extraordinary Sanctity ; and without these he never stirr'd abroad . It hapned at one particular time that that the Q — r with his Women very ridiculously habited , drew near to my Friend's House , and seeing him at his Door crys out in a frantick manner , Stand still and see Salvation approacheth . The Gentleman , not at all surprized at the Novelty , as having been well acquainted with his Life , and the Whimleys he had been possest with , makes towards him , accosts him in a Neighbourly manner , bids him welcome to his Seat , and kindly desires him to take a Dinner with him ; which t'other , after some little Pause and a deep Expiration , assents to , walks in , and his Women were about to follow him : which my Friend observing , oppos'd their Entrance , and wou'd by no means admit them in . He told the Q — r that for his part he shou'd be welcome , but he intended not his House , to be a Receptacle for Mad-women , nor such especially as were kept for a Spiritual Fornication . The Man cou'd not at first tell how to resent the Affront put upon his Women ; but after some little Pause , walks to them , and orders their tarrying for him not far off : then returns and enters into my Friend's House , where they drank a Bottle of the best his House afforded ; and till Dinner was getting ready , he calls for his Violin , begins to tune it , and to strike an Ayre : which the Enthusiast perceiving was extreamly disturbed , and being about to depart , the Gentleman told him he would desist , and play an Anthem upon his Base Viol , which he was sure would not sound harsh : Accordingly he prevails , sets the Instrument and plays a Psalm , when on a sudden the poor Man falls a sighing , sobbing , and roaring out . At length he begins to dance about the Room , and calls for his Women , that they might have the same Spiritual Consolation ; for this he said was all Divine , it favour'd not as the other did of the Powers of Darkness , or the Carnal Kingdom . By this time Dinner was brought up , the Gentleman could scarce perswade his Guest to leave off running about the Room , and to sit down to Dinner : but at length prevail'd ; and during the time they were at Dinner , he was continually throwing out Scripture Metaphors , and wou'd have every thing from thence , however foreign to the purpose , to be an exact Simile or perfect Allusion . At length they parted , after a plentiful Repast , with a great deal of Respect . The more remarkable Instance , this Gentleman gave me at the same time , was of another Q — r in the same Town , who lookt upon himself to be of Heavenly Extraction , continually inspir'd and abounding in Supernatural Visions and Revelations . It was customary with this Person , in whatever place he received either Civility or Disrespect , accordingly to denounce some Blessing or Woe , as if authorized by Heaven for his so doing . At a certain time he made my Friend a Visit , and upon the receipt of some slight Courtesie from him , by way of Requital upon his going forth , fell down on his Back , and there for a considerable time was most cruelly exercis'd with such violent Distortions and throwing about of his Limbs , such incredible Inflations of the Breast and Belly , such Convulsions of the Muscles of his Face , and forming at the Mouth , that the Gentleman cou'd scarce perswade himself these Effects cou'd proceed from any common Disorder of the Animal Oeconomy , or be the Result of any thing less than a Diabolical Energy . When the Decumbent was almost spent , be lay quiet for a little while ; at length starts up , and in the usual accent of the Sect , crys out , The Tabernacle , the Tabernacle of the House of God , it shall be erected in thine House , and the Tents of the Lord shall be transplanted hither . My Friend hereupon calmly discourst him , and desir'd to know the occasion of his extream disorder . He reply'd , He had been all this time in Paradise , that he had discoursed the Lord Face to Face , and had this Message deliver'd to him . This Gentleman and my self had a long Conference upon this Subject , together with the Writings of Mr. B — and Mr. K — some of the former , he said , he had considerately perus'd in the Latine Tongue . I found by his Discourse that he had formerly been inclining to the Q — rs Opinions ; and was told by others that he had been very strict in that way , till finding himself growing : Melancholy , and likely to be seized with a Spiritual Vertigo , he happily threw off the Course of his Life , betook himself to the Study of Metaphysicks , and found his Disorder by degrees to wear of , by the help of Physick and the advantage he had of Conversing with Learned and Judicious Men. He was a little surprized when he perceiv'd that I offer'd any thing in the behalf of Q — sm , and told me , That on what account soever I espous'd their Cause , he was satisfy'd that I cou'd not do it without a manifest Imposition upon my better Judgment . The Experience , saith he , I have had of this People , and the intimate Acquaintance , both with their Principles and Deportment , has enabled me to know thus much , and I am so bold as to establish it for a solid Truth , that the perfect Q — r is either a perfect Lunatic or Daemoniac ; and believe me , you will find this occur to your own observation , that the looser the Q — r is , I mean , the less he is tainted with the Rusticity of their Manners , the Stiffness of their Behaviour , and the Ridiculous Gestures that appear'd in their Primitive Constitution , if at the same time he be a Man of good Morals , he is vastly preferrable in all respects to the Whimsical Precisian . There are many ( continues he ) amongst them that I esteem of , as of the devout and pious Ethnic , they have both of them the same Natural Light to govern themselves by , they are both of them Men of Conscience and Integrity in their Dealings : their Conversation is modest , yet withal pleasant , while they keep within these Bounds ; they are some of the best of our Modern Deists ; but so soon as ever they betake themselves to extraordinary Illuminations , to speak by Inspiration , and to fancy themselves directed in all things by somewhat differing from the common mode of Understanding , they are involved on a sudden in inextricable Confusion , plunged in Darkness and miserable Delusion , and truly it is the great Mercy of God that no more of them lose their Senses . The Men of Parts and Learning are the least subject to quit their Reason , and to have their Intellectuals blinded : and generally speaking , the Enthusiast is a Man of simple Education , an uncultivated Genius , rude and illiterate , of a sedentary Life , much given to Contemplation , ' tho not able to digest his Thoughts : and 't is no wonder at all , when such People come to be afflicted with Hypochondriac Melancholy , that they shou'd be seized soon after with a Religious Phrenzy . As to their peculiar Claim to the Divine Light , we have as little Reason to credit them as in their pretended Revelations . The Holy Spirit can neither be the Author of Absurdity or Incoherency in Discourse , neither yet of Repugnancy in Opinion , Difference between each other and palpable Confusion amongst them all . Those who have the Grace of the Holy Spirit , or the Advantage of the Divine Light , will see a necessity not only to be acted by , but to think more reverently of the true Revelation of Christ Jesus , of his Incarnation and outward Sufferings , as well as of his second Coming to Judge the Quick and Dead . Now whatever these People may insinuate to the World , under the Notion of their Belief , there are notwithstanding several dangerous Heresies got in amongst them . They do most of them at the bottom , set up their own Light and private Inspirations to the written word , which their calling a Dead Letter , Food for Children , of little use to the Regenerate , or such as are grown in Grace , do plainly intimate : there are many of them speak slightingly of the Mosaick History , ridicule the Notion of Original Sin , and disparage or discredit the manner of its Translation . They have none of them any other infallible Criterion or standing Rule of Faith , than a mistaken Conscience , which they Nick-name the Divine Light : This is plainly evident by their wild Enthusiams , the gross Immoralities among some of them , and the intestine Janglings amongst them all . They do consult the Scriptures in order to an imitation of the Apostolical Writings ; but alas , their high Pretences and Conceits are foil'd and qua●ht so soon as ever we compare them : and notwithstanding their strenuous Pleas , with their seeming assurance that they have the same Prophetic Spirit , and are equally inspir'd with the Divine Pen-men , I defie the whole Body of Qu — sm to produce me one single Instance , of any one of their Prophets that cou'd ever give the Proof and Attestation of their Inspiration , with the Founders of Christianity : when they come to this , they most wretchedly prevaricate , and cry out with Mahomet , There is no need of Signs and Wonders . Believe me Sir , adds he , this late Pretence to Inspiration , is both the most egregious Cheat that was ever put upon the Christian World , and the most dangerous and destructive Fallacy that ever the grand Deceiver cou'd have invented or contriv'd . Weigh all things fairly and without prejudice , consider all impartially , and give the greatest scope you can to the best of their Arguments , you will find all as pure deception , and as certainly false , as the Divine Illumination of the first Christians was most conspicuous and demonstratively true . If we consider the tendency of this Notion , we shall find , that shou'd the World but once comply with , or countenance the same , the Fundamentals of Government , both Civil and Ecclesiastic , wou'd presently be unhing'd , we shou'd have one Revelation in opposition to another ; the Gospel of our Saviour , that Divine System of true Religion , wou'd be trampled under soot , we shou'd be expos'd in our Fortunes to the State of Levellers , in our Minds to Diabolical Illusions or Phansiful Suggestions : Our Religion wou'd soon grow volatile and fly away into Air and Spirit , a profound Sign o● lamentable Expiration , wou'd be all we shou'd have to do whilst clothed with the Flesh , and all our Religious Duties , for want of the Support of an establisht Form , wou'd quickly leave us : Our helps to Devotion , such as Watchings , Fastings , and servent Prayers , wou'd be quickly laid aside , and in a little tim● we shou'd find our selves in the midst of a destructive Ignorance and barbarous Confusion . I can the more readily presage this , having been much pester'd with these People in some of the Towns of New-Eng — tho' not altogether in such a manner as Germany has been with the frantick Anabaptists . I shall only take notice to you in one word more , that when ever you may happen to discourse these People upon almost any single Article of the Christian Faith , you will find that there are scarce two of them of the same Opinion : Their Igno●ance in the Explanatory part of Religion is so great , that for want of a settled Creed or generally establisht System , they will unavoidably clash and jar with one another : indeed , so far as I perceive , they are capable of arguing nothing solidly but the Principles of Deism : and even their grand Notion of the Light , is as yet unprincipled , and as Mr. Norris says , unphilosophic , notwithstanding the two learnedest Props of their Cause have set it out to the best advantage their Learning cou'd ●nable them . 'T is true , there are some of the most Judicious , who will talk to the purpose for some little time , but there is no keeping them close to their Argument . The want of Catechistical Exercise to instil their Principles into those under their Care , has rendred their Religion rude and ill-shapen ; and to me this seems none of the least Causes that the greater part of them are so very unknowing in Divinity , that they can say nothing for themselves but this , that they have a feeling Sense of an inward Light which is sufficient to direct them . Thus ended my Friend's Discourse , which I shall leave with this short Remark , That for the most part his Idea's seem to be clear and Rational , his Judgment sound , and setting aside a little Heat , his Discourse in the main to consist with Truth , or Matter of Fact and Common Observation . Whoever consults Antiquity , or the Chronicles of the Times , may find many Histories of this wild Enthusiasm , and the Extravagancies that have attended this Whimsical Pretence to Inspiration . In the Reign of Henry the Sixth , one La Pucel a French Maid was burnt at Roan , she declared that she was sent from God for the good of her Country to expel the English. In the Year 1591. and the 34 th of Queen Elizabeth 's Reign , was memorable the prodigious carriage of one Hackett , born at Oundle in Northamptonshire ; a mean Fellow of no Learning , whose first Prank was this , That when in shew of Reconciliation to one with whom he had veen at variance , he embraced him , he bit off his Nose : and the Man desiring to have it again , that it might be sewed on whilst the Wound was fresh , he most villainously eat it up , and swallowed it before his Face . After this , on a sudden , he took upon him a shew of wonderful Holiness , did nothing almost but hear Sermons , got Scriptures by heart , counterfeited Revelations from God , and an extraordinary Calling . Thus he grew to be magnify'd by certain zealous Ministers , especially of one Edward Coppinger ( a Gentleman of a good House ) and one Arthington a great Admirer of the Geneva Discipline ; insomuch that they accounted him as sent from Heaven , and a greater Prophet than Moses and John Baptist , and finally that he was Christ himself come with a Fan in his hand to judge the World. This they proclaimed in Cheapside , giving out that Hackett participated of Christ's glorified Body , by his especial Spirit , and was now come to propagate the Gospel over Europe , and to settle a true Discipline in the Church of England . Farther , That they themselves were two Prophets , the one of Mercy , the other of Judgment ; with many other such incredible Blasphemies : whereupon Hackett was Apprehended , Arraigned , and at last Drawn , Hung'd and Quarter'd ; continuing all the time , and at his Death , h●● blasphemous Assertions . Coppinger a while after starved himself to death in Prison . Arthington repented , and made his Recantation in a publick Writing . In the Third Year of the Reign of King James the First , we have an account of a knavish Counterfeit , one Richard Haidock , who not only pretended to Inspiration , and to injoy Supernatural Visions , but to preach and pray in his Sleep . This Person was by the King himself detected to be a Counterfeit , and humbly asking forgiveness , had his Pardon granted on Condition that he shou'd publickly and openly acknowledge his Offence . * In the Sixteenth Year of this King's Reign John Trask was Censur'd in the Star-Chamber for depraving the Ecclesiastic Government , and for holding divers Judaical Opinions ; as that it was not lawful to do any thing forbidden in the Old Law , nor to keep the Christian Sabbath ; for which he was set on the Pillory at Westminster , and from thence whipt to the Fleet , there to remain a Prisoner : but Three years after he writ a Recantation of all his former Heresies and Schismatical Opinions . In the Year 1636. in the Reign of King Charles the First , one Leighton a Scotchman , publisht his Zion's Plea , of a very fiery Nature , exciting the Parliament and the People to kill all the Bishops , and to smite them under the fourth Rib : He bitterly inveghs against the Queen , calling her a Daughter of Heth , a Cananite , an Idolatress . For which he was Sentenc'd to be whipt and stigmatiz'd , to have his Ears cut off , and his Nose to be slit ; all which was inflicted upon him . In the Year 1656. in Charles the Second's Reign , most remarkable was the Trial of James Naylor the great Champion of the Q — rs who having spread his Doctrine , and gained many Proselytes to it in divers parts of the Nation , was more especially taken notice of at Bristol , and from thence was brougt up to London , attended by several Men and Women of his Opinion , who all the way they came ( especially the Women ) are said to have sung Hosanna 's , and to have used the same kind of Expressions towards him , as anciently the People of the Jews did to our Saviour , when he road triumphant into Jerusalem . The Parliament took upon them to judge him themselves , before whom being conven'd , he was charg'd with Blasphemy , for assuming to himself Divine Honours , and such Attributes as were due unto Christ only . After he had used many cunning Sophisms and Evasions to clear himself , such as argu'd him not altogether ignorant of Humane Letters , he was Sentenc'd by the House to be first at London whipt , pillory'd and stigmatis'd as a Blasphemer ; then to be convey'd to Bristol , there to be also whipt ; lastly to be brought back to London , to remain in Bridewel during pleasure : which Sentence was publickly inflicted on him . The Insurrection of Thomas Venner ( in King Charles the Second's Reign 1660. ) a Cooper and a Preacher to the Fifth Monarchy Men , is so prodigious an Example of an over-heated Imagination , and a pretended Revelation , that I am apt to believe no History can parallel . The madness of these Men ( being in all about Fifty or Sixty ) extended so far , that they believ'd themselves , and the rest of their Judgment , were call'd by God to reform the World , and to make all the Earthly Power , which they called Babylon , subservient to the Kingdom of King Jesus : and in order thereunto , they resolv'd never to sheath their Swords till the Carnal Powers of the World became a Hissing and a Curse ; and by a mis-guided Zeal they were so confident in their Undertaking , that they were taught , and believed One should subdue Ten thousand ; making account , when they had led Captive Captivity in England , to go into France , Spain , Germany , and other parts of the World , there to prosecute their Holy Design . They fought indeed with Courage to admiration , and if they had not been hindred by the Care of the Lord Mayor from increasing their Numbers , a Thousand Men so resolved , might have caused such a Disturbance in the City , as wou'd have had an Influence much farther . Venner himself was very much wounded before he was taken , and about five or six killed that refused Quarter , of which some of them were so obscure as not to have their Names known . About eight or ten days after , Venner with about sixteen or seventeen of the most notorious , were Arraigned at the Old Baily , found Guilty , and Executed in several parts of London . Thus ended ( saith the Historian ) this desperate Enterprise of a formidable Army of sixty Men , who were insensated to that height of Enthusiastic Valour , that they thought themselves strong enough to Encounter the whole armed Force of one of the greatest and most populous Cities in the World. The Prince's Guards , the General 's Troops , the City Train'd Bands , were all swallow'd up in Conceipt by these Men of Might and little Wit ; and it is reported , that they were so infatuated with their golden Dreams , and so certain of Success , that they had promis'd to themselves the Partage of the whole Empire of the World among them : Thirty being design'd for the subduing of the Eastern Parts , and Thirty of the Western ; but see the Disaster which they met with by the way . In Dr. Featly's History of the Anabaptists , we have several wonderful Accounts of Enthusiasm , of their strange Phrensies ; their wild Preachings and Practises , particularly those of Muncer , John of Leyden , Knipperdoling , with the rest of their Followers : So that altho' at this time the Q — rs alone are lookt upon to be the chief Enth●siasts , there being no other Sect besides so particularly pretending to Inspiration and Divine Illumination , yet within the Compass of the two last Centuries , we have had the Apostolians , Augustinians , The Silents , Adamites , Melchiorites , Georgians , Menonists , Catharists , Separatists , Bucheldians , Hutites , &c. who put in for a share of the same Priviledges : and indeed it is to be fear'd , if not unquestionable , that the present Countenancing the pious Whims and Dotages of some Modern Sectaries , who have made such a Noise in the World with their Special Illuminations , Visions and Revelations , has been none of the most inconsiderable Occasions of Scandal and Contempt , amongst unprincipled Men , to the Sacred Writings of the Divine Penmen ; on which account it was certainly well worth the pains of the Learned B — p of C — r , to consider and state the Difference between really Divine Communications , Natural Impressions , and Diabolical Illusions , whether by Inspiration , Illapse , Vision , Dream , or Voice : and this , I think , he has admirably done , by shewing that there is no proof of any other Revelation than that in the Holy Scriptures . 2. That there is no need of any farther Revelation . And l●stly , That the said Book shuts up all Revelation with it self , so that none other is to be expected beyond it . I grant , saith he , that it is as possible in it self for God to reveal himself at some time hereafter , as it was for him to have revealed himself heretofore ; but he that will assert the Futurity of this , must have more to prove it than a Possibility . It is certain that God has revealed himself , and that the Gospel was by Revelation from him : but there is nothing of the like Certainty for a Revelation after the Gospel , or in after times of the Gospel , as there is that the Gospel it self was of Divine Revelation ; so that altho' I am not positive , but that there may be some particular Revelation or Inspiration with respect to some especial Case , yet it may arise , for ought we know , from bare Imagination , and if not attended with the greatest Caution and Circumspection , may end in the Whims and Frensies of a Bridget , a Catharina , or a Mother Juliana , and what not : nay , it may proceed to the disanulling the Gospel it self , and to the preferring their own private Inspirations ( as they will have it ) above it . If we consider the Evidence which was given to the Gospel Revelation , we shall find there needs on other Evidence to be given to that Revelation for want of Evidence in this . Our Saviour●s Life was a Life of Miracles , as well as Innocence , and wherever he w●●● the Divine Power went along with him , which he extended ●herever he came , and as occasion served to the Confusion , if not the Conviction or Conversion of his Adversaries , and all which at last concluded in his own Resurrection , his Ascension into Heaven , and the Effusion of the Holy Ghost which began on Pentecost , but like a Torrent ran through the Apostolical Age , and bore down all manner of Competition , and what then can any Revelation pretend to beyond it , or where can there be any that can be supposed to produce the like Evidence for its Veracity . But again , The Scriptures conclude all with this Revelation , and because we have none other besides that written Revelation , we cannot suppose any Revelation beyond it , and much less derogatory to it , or that shall direct us to any other way by which we are to be saved , then that we have already received , and is therein recorded . As to the Case of Personal and Occasional Revelation , which may be conceived only to serve to a more spiritual Manifestation of the Revelation already made , I wou'd not altogether deny this , because I know not how far some Persons may , in some Cases , be inlightened by a Spirit of Prophecy , nor what particular directions they may receive in an extraordinary way in some special Cases , with respect to themselves , to others , and to the Church of God : which may be like a special Providence to some particular Persons , but now as a Man must govern himself by the general Rules of Divine Providence , and not by particular : and because he has sometimes met with Deliverances , Supplies and Directions beyond all his own foresight and reasoning , must not forsake his own Reasonings and Care , and wholly rely upon the Extraordinary : so it is to be here . 'T is not impossible but a Person may have some occasional Revelation , some Divine Inspiration at an especial Season , or in some special case ; but if he forsakes the ordinary to depend upon the extraordinary , & expects a Revelation in every case , because he has had it in some Particulars , he will as much be subject to Errour , and err no less dangerously than if he wholly rely'd upon Divine Providence , and forsook all other means whatever ; and truly this is a way much liable to be abus'd to mislead Persons , and is very suspicious as also dangerous . It is a Case liable to Imposture and Abuse , forasmuch as those that are under the Influence of such a conception , are not always , if at all , capable of making a certain Judgment of it , for it is all transacted within , and the Imagination may be so much influenc'd by the Body , and by an Agitation of the Blood and Spirits from an Enthusiastical and even Devout Temper , by prepossessions and fore-conceived Principles , and by the Circumstances of Life , that it may be wholly Natural , as natural as Dreams , or the Deliriums of a Fever , which proceed from an Ebullition of the Humours and such like ordinary Causes . It is very certain that abundance of Persons have been imposed on , and taken the Effect of Imagination for Inspiration and Divine Illumination : I am far from condemning all the Instances of this kind of Hypocrisie and a Design to Deceive , like Maria Vesitationis in Portugal ; I will rather think more charitably , that very often they have thought themselves thus moved and acted by the Spirit of God , and yet notwithstanding all their pretences , and the opinion others have had of them , it has been afterwards evident , that all has been far short of Divine Infusion or Illumination . What shall we think of Teresa , whose Life is full of her Visions and Revelations , and indeed if we did but alter the place , and for the Nunnery conceive her to be in an Hospital , we might take it to be what the Author in a transport sometimes calls it , a Frenzy . What a Legend of Dreams wou'd the World be furnisht with , if the Visions and Revelations of these kind of People were bundled up together , as the Miracles of reputed Saints have sometimes been . But they are truly much to be suspected also of Imposture , and that because we read so little of this way in Scripture , even in the Apostles times , and nothing to encourage us in the expectation of it afterwards . We read nothing there of the * Union of the Soul to the Divine Essence ; of its being absorpt and drown'd over head and ears , and ingulphed in the depth of Divinity , so that it became one and the same with God by a true Deification . We read there sparingly of some Extasies , as one of St. Peter , one or two of St. Paul , but with how much reserve doth the holy Apostle speak , and with how much modesty when he comes to Visions and Revelations of the Lord , when he heard unspeakable words , which it is not lawful for a Man to utter , 2 Cor. 12.1 , &c. Now what can be greater if these of Teresa be true , and where might we expect to be more entertained with the Relation of such Rap●s than in the Gospel ; so that when they are there so unusual , and here so frequent , that even Societies are embody'd from them and formed , it is very much to be suspected , and the rather , seeing that which is the proper means of judging and of distinguishing Imagination from Revelation , is laid aside , which is Reason , and when all is resolved into the Persons single Testimony . We are required in all Cases to search and try , which doth suppose the free Exercise of our Reason ; and where this is rejected , 't is a sign there is no truth in the Thing pretended : but farther , 't is very suspicious when Men exalt their own private Revelations to the same Authority with the Revelations of holy Writ , and seek to justifie the one by the other ; when they esteem the way of Religion as described in Scripture , to be mean in comparison of this that they are in , and prefer this way of Contemplation and Inspiration , above the plain Precepts of Christianity ; when it is a condescention in them to joyn in External Worship . A state indeed of Perfection that is above what the Gospel hath described , and is another Gospel than what we have in Scripture received , and which there needs an uncontroulable Evidence for : the want of which increaseth the suspicion . 'T is certain that there is no Evidence for all this , beyond their own simple Affirmation , and who is there that without good Evidence can believe that those Rapturous Ladies ( such as Santa Teresa and Donna Marina d'Escobar ) did in Molinos ' s Phrase , hear and talk with God hand in hand , when he reads the Interlocutory Matters that are said to have passed between them . The desire of Revelations has so wonderful an Influence over the Souls , especially of such Women , that there is not an ordinary Dream but they will Christen with the Name of Vision ; and I must needs say , the credulous World has been much imposed on this way : The Pretence abovesaid of Maria Visitationis is an Instance beyond all Exception , who impos'd upon her Confessor , ( no less a Man than Lewis Granada ) the Inquisition , and even the Pope himself , and yet notwithstanding she pretended to somewhat more than Internal , for her Converse with our Saviour , &c. was at last detected of notorious Imposture . But most of the Visionaries we are speaking of , pretended not to so much ; and therefore where there is no External Evidence attempted by them , nor that we have the Gift of Intuition to see into their inward and Self-evidence , we have no reason to think otherwise of such Illuminations , Introversions and Interlocutions , than at best the Effects of a distemper'd Brain ; and so much the rather are we to be careful of these Matters , and not to be too easie of belief , because it may be very dangerous in the Consequence of it ; for if instead of a Star it should prove an Ig●is fatuus , whether may not Persons be led under the Delusion of it , and what will not be concluded to be lawful , nay a duty , which Revelation shall warrant ; and where will this end , if once it be credited , and that we commit our selves implicitly and blindly to such an uncertain Guide . Now if a Person comes , under pretence of a Revelation , with a Message to others , and requires them , as they tender their Salvation , to receive it and to submit to it , without such Certificates as may give Authority to it , it is like one that shall take on him the Stile and Character of an Ambassador , without any Credentials to give him Authority , and deserves no better Acceptance . It is by means of Predictions and Miracles that a Prophet must be known to be a Prophet , an Inspiration to be an Inspiration : and by these Characters may we be able to judge of both as to the Authority of the Mission , and the Truth of the Inspiration ; where the Evidence was n●c●ssary , there was never wanting one or both of these : and tho' John did no Miracle , yet he had the Spirit of Prophecy , the People acknowledg'd ; * for , say they , all things John spake of this Man ( Jesus ) were true . There may , 't is likely , be Inspiration where there is neither of these or the like Evidences , but there is no Obligation on others to believe it , without the Evidence be sufficient ( for such as the Evidence is , such is the Obligation ) now the Evidence is not sufficient which rests solely on Humane Authority , and has nothing but the bare word or affirmation of the Pretender to prove it : It is to this purpose that our Saviour speaks , If I bear witness of my self my witness is not true , the Works I do bear witness of me . So that Inspiration is as to others no Inspiration till it be proved : it may for ought appears to the contrary , be no other than Delusion or Imposture . Let therefore the Imagination be never so strong , the Confidence never so great , the Intent never so good , the Question is , whence is this ? what Evidence doth the Person bring of his Mission from God ? upon what doth it rest ? into what is it resolved ? what doth he produce more than what may be the fruit of Imagination ? it may all be a fit of Enthusiasm . And if a Person will pretend to immediate Inspiration ( were it an Age for it ) much more if he pretends to it after Inspiration h●s ceased , he must be able to fortifie it by such Evidence as can come from none but him from whom the Inspiration came if it be Divine . The Case then is to be put upon this Issue , and to be decided by the Measures here laid down , and we may safely venture the whole Cause of Revelation upon it , when there is nothing wanting that can reasonably be desir'd towards the Justification of its Veracity , and that there is no manner of Pretence for applying the same Terms of Evidence and Sincerity to Imagination , as to Inspiration or to Imposture ( whether Enthusiastic or Diabolical ) as is to Revelation . For when was it known that Imagination or Nature ( vulgarly so called ) did ever impower Persons to speak all Languages , and to discourse readily at once with the Parthians , Medes and Elamites , &c. in their several Tongues : when did Nature or Imagination enable Persons without any skill to cure Diseases naturally incurable , and such as had no Humane Learning , to talk like Philosophers of the sublimest Arguments , and with as much freedom as they used the Speech of the Foreign Nations they instructed . Farther , What Imagination , Nature or Art cou'd inspirit Moses with such a Supernatural Power as to turn his Rod into a Serpent , and to devour those of the Magicians : or by a stroke of it to fetch Water out of a Rock , and to stop the mighty Current of the Sea ? What Imagination cou'd form such Idea's in the Minds of a Pharaoh and Nebuchadnezzar , or inspire a Joseph or a Daniel to give such an Interpretation as justify'd it self to be true by the corresponding Event ? When did Imagination give Life to a Fly , or do the least act out of it self ? when did that , or Nature , or Imposture , really and truly raise the Dead with Elisha , call for Fire from Heaven with Elijah , or foretell what shall happen an hundred or a thousand years after , or so much as what a Person shall think to morrow ? Here we may challenge all the Magicians , all the Men of Art and Science , all the Enthusiast● and Impostors in the World , to talk as the Persons really inspired did talk , to do as they did , and to produce those Testimonies as they produced in their own Justification , and for the Confirmation of their Mission from God. From all which we see , what Evidence we have for the Truth of Revealed Religion by the various ways of its Manifestation , if we had such Inspirations , such Visions of things future and remote , &c. what Evidence cou'd we desire more to attest and bear witness to what we are to believe and receive , and what Absurdities must we be cast upon , if we shou'd venture to call those Matters of Fact in question , which tho' peculiar to those Times , lose not their Force and Evidence , because they are not in our own , nor have been for several Ages , nor are to be again in the Christian Church . 'T is true , when a Person is himself the Recipient to whom the Revelation is imparted , there is no absolute need of a Sign of farther Evidence to ascertain the Truth of it to him , when if God so please the Revelation of it self may be made as clear as it can be made by the Sign : but when the Revelation comes at second hand to a Person , and rests on Humane Testimony , on the Ability and Sincerity of the Relator or Person supposed to be inspir'd , there needs some further Evidence , some Sign or Signs that may shew the finger of God , since all Men are Lyars , Psalm 116.11 . that is , may be deceived , or may deceive , may either be so weak as to be imposed on by their own Imagination , or the Imposture and Practises of Evil Spirits , or so wicked as under the pretence of Revelation and Inspiration to impose upon others . In such a Case , I say , no Man's Affirmation or Pretence is ordinarily to be heeded , any farther than he is able to produce a Testimony as really Divine as he wou'd have his Revelation to be accounted . For as before said , all Revelation must have a sufficient Evidence , and if it be a true Revelation , it will be able to produce the same . A Revelation to another , how evidently and convincingly soever it may be represented to him , is nothing to me , unless I am fully assur'd that he has had such a Revelation : but that I cannot be assur'd of , unless it be by the like immediate Revelation , or by sufficient and uncontroulable Testimony . Since the former wou'd be absurd , and is not to be expected at all times , it is as reasonable for us to believe , where there are sufficient Motives of Credibility , as if we our selves were alike actually inspir'd , as they to whom the Revelation was immediately convey'd : And if I mistake not , these Motives are to be resolved 1. Into the Veracity , Sincerity , and Credibility of the Persons pretending to Inspiration . 2. Into the Matter or Subject of the Revelation . And 3. into the Testimony produced for it . By the Credibility of the Person we understand his Probity and Sincerity , his Capacity , Prudence , and Understanding , which render him worthy of Credit , and are necessary Qualifications of a Divine Missionary : the being a Prophet to others ( as those are to whom a Revelation is made , and that are inspired by Almighty God ) so as to teach and direct them in the stead as it were of God , whose Mouth and Representatives they are to the People , is an Office of great Dignity , and requires somewhat of the Divine Image , as well as Authority , to recommend them and their Message to others . I grant in the ordinary Cases , as there were Prophets bred up in the Schools or Nurseries of Learning and Morality , there might be such Persons as were employ'd without a strict regard had to these Qualifications , as Messengers that carried an Errand by the order of their Superiors . I grant also that God might , and did sometimes upon occasion , inspire such Persons as had none of these Qualifications to recommend them , as he did Balaam . But this was no more than when he opened the Mouth of the Ass , to rebuke the madness of that Prophet , and who was so ever-ruled by the Divine Power , as against his will , to bless those whom he came to curse , which was so much the more considerable , as it was the Testimony of an Enemy . But as Revelation is a Divine Communication , and a Mark of Divine Favour , so it doth suppose in the Nature of it , that the Person so dignify'd is duly qualify'd for it ; and which is so requisite , in the Opinion of Mankind , that without it he wou'd rather be accounted an Impostor than a Messenger from God , and ordinarily have no more Reverence paid to his Errand than to his Person . What has been thus said in general , as to the Morality and Vertue of the inspired Person , will hold for the most part as to his Prudence and Understanding , which is so necessary a Qualification , that the Divine Election of Persons for so peculiar a Service , doth in that way either find or make them fit . Laying all this together , let us see what it amounts to , viz the Capacity , Ability , and Integrity of the Persons to whom this Revelation is made , the Unanimity and Consent of Persons remote and distant in Time and Place ; the Usefulness and Reasonableness , the Excellency , Sublimity and Perfection of the Doctrine they taught , the Testimony given to them by such Operations and Productions as exceed the Power of created Causes , and are wholly from the Supream : where these are concurring , and with one Mouth , as it were , giving in their Evidence , we may say it is the Voice of God , and that it his Revelation which carries upon it the conspicuous Stamp of his Authority . I hope these few Passages out of the Writings of this Learned Man , may be a means to establish in you a Belief that the Divine Being has given unto us a Revelation of his Will , and that all other Revelations pretended to by such who cannot give us the same convincing Evidence , are to be lookt on as the Effect of a Satanical Delusion , a Distemper'd Head , or a Knavish Combination : 'T is indeed so necessary to believe this● that unless we do so , we shall be liable to be carried aside with every Wind of false Doctrine , and our Faith will find nothing certain to take hold and fix on . You are well acquainted with a sort of Men , I need not name them , who have amus'd the World as well as themselves , with a confused System of new Principles of Religion : These , in their own Judgment , are arriv'd at so happy a state as to live and sin not , they carry it seems the Deity always about them , and will neither speak , preach nor pray , without a Divine Mandate ; nay farther , their very Words and Expressions ( tho' why or upon what account I know not ) must be supernaturally forced on them , and they will deliver nothing but in Raptures , Extasies , or by Inspirations . If we tax them with Absurdities , want of Sence and Incoherency in their Discourse ; or if we tell them that Religion is both a Reasonable and a Divine Service , they presently exclaim against Humane Learning , the Arts and Sciences , and misapply that Scripture Text which they think pat to their purpose , Man's wisdom is foolishness with God. Thus , in the Opinion of these Men , we must shake Hands with our Reason , resign up our Intellectual Faculties , and become a sort of Idiots or insensible Statues : and thus all Religion must be resolved into a Spiritual Delirium or Dotage , a Sensless Stupidity , whilst the Learned Man and the Divine , the Christian and the Philosopher , must be accounted Terms incompatible . Whether the Name Enthusiast , is derived from them , or any other Pretenders to Revelation , is not material : but certainly , as they are a People , who above all other Religionists , have abounded in Prophetic Rapts , Predictions , lamentable Expirations , and Denunciations of Publick Woes , Calamities and Judgments ; so have they for the most part ( if not all ) been miserably benighted and overshadowed with Darkness : and there have been those amongst them , who when the Cloud has been remov'd , and their Imaginations freed from the Obscurity , have confest to the Sense of a Deception , and acknowledg'd the Delusion . 'T is more then ordinarily remarkable it seems of Mr. M — l that he scarce ever speaks amongst them , but in a sort of frantic or wild transport , he is delivering his Prophesies and Prognosticating the certainty of impending Judgments . And indeed Mr. K — th sometime ago took notice to me , that among many hundreds , he had heard him utter , not one had ever come to pass . I speak not this out of any Personal Prejudice , neither yet with a desire that any Man shou'd ridicule and contemn them . I have , I must needs say , too certain a Knowledge of the Honesty , fair Dealing , and Integrity of some in that Perswasion , to tax their Morals : And as for their Divinity , their fundamental Hypothesis of the Divine Light , if they knew rightly to explain it , or to account for the same , either rationally or intelligibly , I am ready to believe it might prove both serviceable and solid . The rest of their Principles have been deliver'd too loosely to pass for any Regular System , and it may be thought designedly , least they shou'd be found to clash and disagree . Their late intestine Janglings , their Divisions and Fewds , with their separation into Parties , give us reason , without the help of Revelation , to portend the likelyhood of their Extinction ; and as they started up at first almost imperceptibly , so may they very probably , within the Compass of another Century , dwindle into nothing again . However , be that as it will , this is certain , They are not the People they were at their first Rise ; at least , the greatest part of them : their quitting some of the Marks and Badges of their Profession , and their gradual Conformity to the Habit and Customs of other People , which they now seem to think indifferent , is an Argument of this ; and truly , I believe I may not err , if I take three parts of the younger People among them to be but nominal , or to act only in compliance with the Commands of their Governours , on which account I am induced to surmise Q — sm may be but little longer liv'd than the Supports of their several Parties and Divisions . It is not without some Reason , that I impute your present Scepticism to the unhappiness of Circumstances attending your Education : we do not often find that when Men shake of their first imbibed Principles , they stick to any other : the first remove is very commonly to infidelity ; and altho' I cannot think you are to be discommended for quitting what you find neither consonant to right Reason nor true Religion , yet in this you are extreamly blameable , and I hope may live to see the danger , that from the madness and folly of some , you shou'd take the Measure of Divinity in general , and hereupon resolve all Religion into a pious Fraud . The People of other Churches , even the Church of England it self , meet together ( you say ) habited fitter for the Theater than a place of Devotion ; They have their Prayer Books brought after them , they fall upon their Knees cry , Lord have mercy on them , they are miserable Sinners : they have done those things , &c. they proceed and say , They believe in God the Father Almighty , and cry out Our Father which art in Heaven , &c. and when this is over ( nay a great many of them in the time of repeating their Prayers and Petitions ) are viewing each others Dress , taking notice of the Fashions , and reflecting upon each others Deportment : the elder sort are thinking of their worldly Business , who will be their best Chapmen , and how to dispose of their several Commodities : and as soon as all is over , instead of retiring into their Closets , for the sake of private Devotion or Contemplation , they enter into Consult where is the best Wine , what Friends to visit , and to make merry , or where to walk that they may spend their time , as they call it , in some Recreation or Diversion . All this I must needs say is too notorious to be evaded , it is indeed as just as miserable a Complaint , and therefore as I shall not go about to extenuate the Errors or Impieties of these Persons , so neither does there seem to want any other Reply than this , That Religion in it self is no more sullied by the Scandal of pretended Devotee's or Irreligious Proselytes , than the truth of any other Science by the Impositions and Cheats of an In-intruding Impostor . You must consider the People you are speaking of have no more Religion than your self , they go to Church with their Neighbours , whom they think wou'd otherwise take notice of , and Censure them : but for their own parts their Principles are to choose , they never embraced any in such a manner as if they were certainly convinced of their Truth , neither have they any thing to plead for their sometimes frequenting a Religious Assembly , such as their Parish Church , more than the Custom of their Country , and the Necessity that there is of Securing their Reputation . I question not however , but you may find some sincerely Religious , and truly affected with the Divine Service ; Men whose Piety is as conspicuous in their Lives and Actions , as in their Words and Expressions , such whose Hearts are fervently affected with the Love of God , and whose whole delight it is , as well as utmost endeavour to live Godlily , Righteously , and Soberly in this present World , in order to the Securing of an Everlasting Happiness in a World to come . In a word , all that I have farther to say with reference to Reveal'd Religion , that compleat and setled Standard of Divine Faith , is this , that how diffident soever you may be at present of its Authority , let not the same by any means suffer from your impious Reflections : You are no ways able to disprove the Matters of Fact , they may be true , and you have all the reason in the World to believe they are so : However , in the end , I may securely predict this , That it will be a much less trouble to you , your never looking into those Sacred Volumes , than your searching them with the foolish Patrons of Irreligion , only to furnish your self with a profane Witticism , or an impious Scoff . The folly of such Derision ( that I may give you the Sentiments of a Reverend and Devout * Person ) is very conspicuous , in considering to whom the Injury redounds , by Mens making themselves so pleasant with their Sins . Do they think by their rude Attempts to dethrone the Majesty of Heaven , or by standing at the greatest Defiance to make Him willing to come to Terms of Composition with them ? Do they hope to slip beyond the Bounds of his Power , by falling into Nothing when they dye ? or to sue out Prohibitions in the Court of Heaven to hinder the Effects of Justice there ? Do they design to out-wit infinite Wisdom , or to find such Flaws in God's Government of the World , that he shall be content to let them go unpunish'd ? All which Imaginations are alike vain and foolish , and only shew how easily Mens Wickedness baffles their Reason , and makes them rather hope and wish for the most impossible things , than believe they shall ever be punisht for their Impieties . It is well ( says the same Judicious Man ) in the Age we live , that we have the Judgment of former Ages to appeal to , and of those Persons in them whose Reputation for Wisdom is yet unquestionable , otherwise we might be born down by that Spiteful Enemy to all Vertue and Goodness , the Impudence of such , who it is hard to say , whether they shew it more in committing Sin , or in defending it : Men , whose Manners are so bad , that scarce any thing can be imagined worse , unless it be the Wit with which they use to excuse them : Such who take the Measure of Man's Perfections downwards , and the nearer they approach to Beasts , the more they think themselves to act like Men. No wonder that among such as these the Differences of Good and Evil be laughed at , and no Sin thought so unpardonable as thinking there is any at all : the utmost these Men will allow in the Description of Sin , is , That it is a thing that some live by declaiming against , and others cannot live without the practise of . But is the Chair of Scorners at last prov'd the only Chair of Infallibility ? Must those be the Standard of Mankind , who seem to have little lest of Humane Nature , but laughter and the shape of Men ? Do they think that we are all become such Fools to take Scoffs for Arguments , and Railery for Demonstration ? He knows nothing at all of Goodness that knows not that it is much easier to laugh at than to practise it ; and it were worth the while to make a mock at Sin , if the doing so wou'd make nothing of it : but the Nature of things does not vary with the Humours of Men : Sin becomes not at all the less dangerous , because some Men have so little Wit to think it so ; nor Religion the less excellent and advantageous to the World , because the greatest Enemies of that are so much to themselves too , that they have learnt to despise it , but altho' that scorns to be defended by such Weapons whereby her Enemies assault her ( nothing more unbecoming the Majesty of Religion , than to make it self cheap by making others laugh ) yet if they can but obtain so much of themselves , as to attend with patience to what is serious , there may be yet a possibility of perswading them that no Fools are so great as those who laugh themselves into Misery , and none so certainly do so as those who make a mock at Sin. It may be not unlikely thought by some the Interest of Mankind , that there shou'd be no Heaven at all , because the Labour to acquire it , is more worth than the Purchase , God Almighty , if there be one , having much over-valued the Blessings of his Presence ; so that upon a fair Estimation , 't is a greater Advantage to take ones Swinge in Sensuality , and have a glut of Voluptuousness in this Life , freely resigning all Pretences to Future Happiness , which when a Man is once extinguished by Death , he cannot be supposed either to want or desire , than to be ty'd up by Commandments and Rules so thwart and contrary to Flesh and Blood , and refuse the Satisfaction of Natural Desires . This indeed is the true Language of Atheism , and the Cause of it too ; were not this at the bottom , no Man in his Wits cou'd contemn and ridicule the Expectation of Immortality ; and yet I may be bold to say , it is a plain Instance of the Foily of those Men , who whilst they repudiate all Title to the Kingdom of Heaven , meerly for the present pleasure of Body , and their boasted Tranquility of Mind , besides the extream Madness in running such a desperate hazard after Death , they unwittingly deprive themselves here of that very Pleasure and Tranquility they seek for , there being nothing more certain than this , that Religion it self gives us the greatest Delights and Advantages even in this Life also , tho' there shou'd prove in the Event to be no Resurrection to another : * Her ways are ways of pleasantness , and all her paths are peace . But the truth of our future Existence has had the Attestation of the Learned and Judicious in all Parts of the World. I have elsewhere taken notice of it , and must again inculcate to you , That Religion is somewhat more than a childish unaccountable Fear of any pretended invisible Power , and that the Terrors it strikes us with are vastly different from those Tales about Specters , which do at some times frighten pusillanimous Minds : those that do arise from our knowledge of having offended the Divine Being , or from the just fear of his Anger and Indignation , are such as do not only disturb some small Pretenders and puny Novices , but do approach even the profoundest Rabbi's , or Masters of Atheism , it being well known both from Ancient and Modern Experience , that the very , boldest of them , out of their Debauches and Company , when they chance to be surprized with Solitude or Sickness , are the most suspicious , timerous , and despondent Wretches in the World : and the boasted happy Atheist in the indolence of the Body , and an undisturbed Calm and Serenity of Mind , is altogether as rare a Creature as the Vir Sapiens was amongst the Stoicks , whom they often met with in Idea and Description , in Harangues and in Books , but freely own'd that he never had or was likely to Exist actually in Nature . Believe me , my good Friend , here is more in this than Prepossession of Phancy or Disease of Imagination ; and if you object that had we not been told of these things by designing Men , we shou'd never have thought on them our selves ; the Answer is ready , who told these designing Men ? if they thought of these things , without being told , why may not others do so too ? It is manifest enough to every Man , that his Soul , whilst in the Body , is capable to retire it self from Corporeal Images , and to be busie with Idea's of another Nature , which no Corporeal Impression cou'd possibly make ; and hence also it is as clear , that our Souls may operate and be capable of Pleasure and Pain when separated from Body . For if the Soul were no more than a Crasis of the Body , it wou'd be capable of no other Distemper than what arises from the Compression or Dilatation of Matter , or from the Obstruction and Turgescency of Humors . Since therefore we find it subject to Maladies , which spring meerly from Moral Causes , and which are no more curable by the Prescripts of Physicians , than the Stone or Gout are to be remov'd by a Lecture in Philosophy , we have sufficient Cause to believe it of an Incorporeal Nature . Farther , The Essences of Things are best known by their Operations , and the best guess we can make of the Nature and Condition of Beings , is from the Quality of their Actions , while therefore by contemplating our selves , we find that we do elicite Actions , which do exceed the Power of Matter , and the most subtil Motion of Corporeal Particles , we have all imaginable ground to think that we are possessed of a Principle Immaterial as well as Intellectual . He who considers that there is not one perfect Organ in the Humane Body , but the Parallel of it is to be met with in the noblest sort of brute Animals , and yet that there are divers Operations performed by Men , that no Beast whatever is capable of doing the like , must need apprehend that the Rational Soul is not a Corporeal Faculty , nor a Contexture of Material Parts . To prove this , we have already instanc'd in the Acts of Intellection ; viz. 1. The Acts of simple Apprehension . 2. Acts of Judgment . 3. Acts of Ratiocination . 4. Acts of Reflection . 5. Acts of Correcting the Errours and Mistakes of the Imagination . And lastly , Acts of Volition , or those whereby we choose and refuse by a Self-determinating Power , according as things are estimated , remaining exempt from all Coaction and Necessitation by the Influence of any Principle foreign to it . All these are impossible to Matter , because that acts always according to the swing of Irresistible Motion ; nor can it be courted or solicited to Rest when under the forcible Impulse of a stronger Movent . So that whatever insensibility you may fancy of a Soul divested of Corporeal Organs , you will experience , that as the Body is unconcern'd in any thing but Sensation , there will remain a Power of Exerting those Superiour Acts and Faculties which have no relation thereunto , and consequently a Capacity to suffer Pain or Pleasure , the Rewards and Punishments of a well or ill spent Life , for it is not Sense but Reflection that wounds the Conscience : Sense , it 's true , may divert the Pain , but can never make it ; and when Death puts an end to sensible Diversions , the never-dying Worm may lash without controul . In fine , if bad Men were sure to undergo no other Pains or Horrors , and if the good were sure to receive no more Joys or Pleasures till the Resurrection , than proceed out of the Heaven or Hell they carry with them , and from the certain and constant Expectations of another , that might be sufficient , if well consider'd , to deter Men from Vice , and to encourage them to Righteousness : but the Scriptures intimate more , and plainly inform us , that the Souls of bad Men are immediately upon Death translated to a place of Torment , and the Souls of the Good to a place of Joy and Happiness ; whether those Places are what we generally understand by Heaven and Hell , or whether or no the Completion of our Happiness or Misery shall precede the ultimate Judgment , will not certainly be determined till we make the Experiment . Thus Sir , having given you my own , together with the more weighty Opinions of other Men , as to the Business of Religion , I hope the Light set up in your Understanding will put you upon Embracing what upon a serious attention to the same you find unquestionable . I am far from insinuating the Necessity of an implicite Faith , or perswading you to shut your Eyes , and leave the rest to your Guide : God Almighty has made you a reasonable Creature , and if you make a right use of that Divine Prerogative , you need not fear a secure Passage into the Harbour of solid Happiness . What pains soever some may take absolutely to exclude Reason from having any thing to do in Divinity , or however lightly they may esteem it , this will be found certain , that we have no surer Pilot when we first set out , to keep us from the Rocks of Atheism on the one side , and from Superstition , Polytheism , and Idolatry on the other : or indeed any other Director to secure us from making Shipwrack of our Faith , than the pure Acts of our unprejudiced Understandings , which I call right Reason . A Superficial Knowledge , may raise some unhappy Doubts , and a light smattering , especially in some kinds of Philosophy , may draw us into the danger of Infidelity , with respect to our Immortality : but all this we may be freed from by the Exercise of a true Judgment , and a solid Enquiry in Physicks , or after the Nature and true Causes of Things , will with no other difficulty more than serious attention and application help us to dispel those Errors of our Intellects . It is not enough what some Men think , that a Man is able to account for some of the Appearances in Nature , by the Aristotelian Doctrine of Qualities and Forms , or the Cartesian of Geometrick Principles , and then in a foolish Exultation to cry out Inveni , or boast that there is nothing so abstruse , but will admit of a Mechanic Explanation . To give an Instance , 'T is not sufficient that out of a Lecture upon the Opticks , we explicate the manner of Vision , by saying that * the Figure and Colour of a visible Object make the Base of an imaginary Cone , which is composed of a multitude of visual Rays , and instantly convey'd through a lucid Medium to the Superficies of the Beholders Eye , where a Section of the Apex of that Cone is refracted by the several Waters and Tunics , and the Figure of the said Object , being inverted by the Crystalline Humour , is in the same posture lodged in the Retina , from whence it is convey'd into the common Sensory . Again , It suffices not that in hearing we judge that different Percussions do beget infinite Spheric Figures of Aerial Motions , which every where spread themselves till they meet with some harder Body that makes resistance , which suppose to be the Ear , in the Cavity of which the foresaid Figures of Aerial Motions , suffer several reverberations , and then make a percussion upon the Tympanum or Drum ( a nervous and pellucid Membrance of exquisite Sense ) and from thence are convey'd into the Brain . However consentaneous these Conjectures may be to the Truth , they are all , I say , too short of Satisfactory or Compleat Accounts : there are yet insuperable Difficulties behind , and we must expect perpetual Disputes about the Matter and Modification , both of the visible and audible Species : But admitting these also were fairly decided , that Light , Colours and Images are the same Substance , that the Rays which cause the visible Species , are either certain Particles or Effluvia's darted from a lucid Body , repercussed in their going forth , and reflected variously here and there , according to Gassendus , or that these Particles beaming forth from the same lucid Body , move other Particles of a Nitro-sulphureous Quality implanted in the Air , and as it were by inkindling them render them luminous , and these at length others , and that so a diffusion on every side of Light or Images is propagated by a certain Undulation , which is the more probable Opinion , if we may credit Dr. Willis . Farther , Admitting in the Case of Hearing , that the audible Species or Sonorisick Particles are a kind of Saline little Bodies , after the manner described , or some other way stirred up into act for the production of Sound : in a word , admitting the rest of the Senses , the Touch , the Smell and Taste , and all other Phaenomena relating to the Humane Body , might after some such manmer be explor'd by the Corpuscular Philosophy ; yet all this will not direct us to a knowledge of the Substance and Condition of our own Souls , the Speculations of this Nature may indeed inform us that the Being which exerts such admirable Powers , and judges so exquisitely of each of these Sensations , must it self be independent both of Matter and Mechanism . How then is it possible for any Man , without a wilful blindness or debauch of his Understanding , when he has made this Enquiry , and satisfy'd himself in the wonderful and divine Contrivance of Structure in the several Organs destinated for so many Functions : how is it , I say , that this shou'd incline a Man to Atheism , unless , contrary to the Dictates of his own Conscience , he were resolv'd that way : or how can we conceive a reasonable Creature so strangely degenerate from the rest of Mankind , as to imagine where there can be nothing more conspicuous than the Workmanship of a most powerful and most intelligent Being , that the same at first proceeded either from no Cause at all , or one no better , viz. Chance or Fortune . So that to deal freely , I can do no less than believe , with a Modern Philosopher , That whoever does profess Philosophy , and thinks not rightly of God , may be judg'd not only to have shaken hands with Religion , but with his Reason also , and that he hath at once put off Philosophy as well as Christianity . The sum of this Argument lyes here , That no Man can indeed scarce Reason at all , or to be sure cannot Reason rightly and be Irreligious : On the other hand , to be truly and indeed Religious is to be truly Reasonable : So that to put the Cause upon this Issue , let us examine what it is that Right Reason teaches us , whether it be to do Good or Evil : Let us consider whether it point out unto us a direct and sure way to future Happiness , or engage us in the Paths that lead to Destruction . For if in effect it be Reason that imprints upon our Minds any Notion of Irreligion , or that in any manner inclines us to Vice , we ought undoubtedly to reject it without the least Hesitation : but if on the contrary it appear , that true Reason be the only Foundation both of true Piety and real Vertue , and that any Pretence , either to the one or to the other , not built on Rational Principles , may in truth be no other than the Effect of Superstition or Hypocrisie , th●n certainly 't is our Duty to use our Reason as well in Matters of Religion as in any thing else . It is this which must direct us in our Search of Holy Scriptures ; 't is this must guide us in our Enquiry after the Founder of the Christian Religion ; and when by our Reason we are perswaded of the Authority of the Sacred Writings , and that the Penmen thereof were Supernaturally Inspired , which as is intimated before , we have abundant Reason to believe , we must then let our Faith take place , and not only assent unto those things which we can account for , but even of those also , which tho' not contrary to , are above our Reason , and must be acknowledg'd to surmount our Apprehension . The Belief of a God , of his Providence , and of future Rewards and Punishments , is that Faith which is the true and only Foundation of all Religion , but the Foundation of that Faith lyes in the Perception we have of the Truth of those Things , by that general Light or Capacity of discerning which is imparted to all Mankind . All the Certainty , saith the pious Father Malebranch , which we can have in Matters of Faith , depends upon that Knowledge which we have by reason of the Existence of a God , and thus we see one inestimable Advantage derived to us by the right use of our Reason , and a powerful Argument in favour of this Opinion , That it is by Reason only we are made capable to lay the first Foundation of all Religion , which is the certain Knowledge of the Existence of the Divine Being . If you expect any Definition or Explication of this word Reason , I may answer with a very Ingenious * Man , That by Reason , is to be understood that steddy , uniform Light that shines in the Minds of all Men ; that Divine Touchstone or Test by which all Men are enabled ( so far I mean as they are able ) to discern the Congruity and Incongruity of Propositions , and thereupon to pronounce them true or false . There are indeed different degrees of Clearness in the Intellectual Perception of different Men , occasion'd by the different Degrees of Attention in themselves , and the different Representation of Things from without ; but the Light by which all things are discerned , is universally one and the same . The Uniformity of this Light is the ground of all Intellectual Communication between Man and Man : for if different Men saw always the same things in different Lights , it wou'd be impossible for one Man , by any Representation whatsoever , to raise the same Conceptions in another Man's Mind that he has in his own ; and therefore it is that whatever extraordinary Illumination some Men may injoy , it can only be of authority and useful to themselves ; or at most , it can be only so far useful and of authority to others , as those that enjoy it are able to give extraordinary proof of it . All Matters of Religion , even as all other Affairs of Humane Life , are to be handled by Men ( in reference to one another ) in methods conformable to the Universal and Uniform Light of all Mankind . By Religion I understand the Belief of the Existence of a God , and the sense and practise of those Duties that result from the Knowledge we have of Him , of our Selves , and of the Relation we stand in to Him , and to our fellow Creatures . The Existence of a God is demonstrable from the Necessity of admitting some first Cause of all Things ; whatsoever that Cause be , I call it God : and the Idea that we have of this powerful ●●cing , arises from the Contemplation of those innumerable Perfections that we discern in the Things that are : for he that gave those Perfections unto these Things , must needs have an inexhaustable Fountain of Perfection in Himself . By the Being then of God , I mean the first Principle of all Things , He that made all Things what they are , and endow'd them with all their different Powers and Vertues , from whence I conclude him to be a Being absolutely perfect . My own Existence is a Self-evident Principle : No Reflection can give unto a Philosopher any greater Assurance of his own Existence , than the intimate Perswasion that every Plowman has of his without Study or Meditation . Now the Idea that Men have of themselves is twofold , Material and Immaterial : The Material part of Man is his Body , which is evidently subject to the general Laws of Matter , and liable to all the Mutations that are incident to other Material Beings . The Immaterial part is his Mind , which discovers it self in his Capacity of Thinking and Reasoning : for Thought exceeds the power of Matter , that therefore which thinks , viz. the Mind or Soul of Man , is not material , and by consequence not subject to the Laws of Matter , nor lyable to the Mutations that are incident to Matter , but capable of a Subsistence , notwithstanding any Alteration or Dissolution that shall happen to the parts of his Body . This Immateriality and Immortality of the Soul , has been understood and believed by the generality of Heathen Philosophers in consequence of their own Reflections and Ratiocinations , long before the Evidence that has been since given of it unto Mankind by the Revelation of the Gospel of Jesus Christ : And therefore the Belief that the ancient Philosophers had of the Soul's Immortality , is an undeniable proof that it is a Notion discoverable by the Light of Nature , because they who had no other Light cou'd not otherways have discover'd it . The Relation that Men stand in towards one another , is chiefly observable in the mutual Necessity that all Men have of one anothers Assistance and Succour ; it being hardly possible for any Man to subsist at all , but absolutely impossible to subsist comfortably without borrowing Help from others . These are the Circumstances in which Mankind is born into the World , and we are placed in these Circumstances by God Almighty , the Universal Cause and Principle of all Things : so that whatsoever we are led unto by the Necessity of these Circumstances , is in effect a Duty imposed on us by the Eternal and Unalterable Law of God : towards whom we stand first related as to a Benefactor , from whom we have received our Being , together with our present Enjoyments , and our Capacity of any farther Enjoyment whatsoever . Next as to a Lawgiver or Governour , by whom we are obliged to the observance of certain Rules or Ordinances unto which he has subjected us . If we consider singly the Idea that we have of our own Being , the Rule that Results from thence for our Conduct , is , That we must not degenerate from the Dignity of our Nature , but must therefore bridle and govern all the Appetites and Passions that arise from our Corporeal Constitutions , according to the genuine Dictates of those nobler Faculties of Ratiocination and Judgment wherewith our Maker has endow'd our Minds . If we consider the Relation that we stand in towards one another , the Law of God obliges us indespensably to Truth , Equity , Charity , Benevolence , and to every thing which tends to the Settlement of Societies , or to the general Welfare of Mankind ; for every particular Man's greatest Interest being involved in the Interest of the whole , the Observance of such Things , as tend to the general Good , is every particular Man's Duty , and is not to be transgrest for the sake of any lesser or private Advantage . If we consider the Relation that we stand in towards God , his Law requires our Acknowledgment , Gratitude , Love , Dependance , Submission , or in one word , our humblest Adoration of his Infinite Perfections . The Observance of these Rules is a Duty Incumbent upon Mankind by the said Law of God ; the breach of any of them is a breach of God's Law , an Offence against the Law-maker , or a Sin. Laws are of no vigour unless inforced by Rewards and Punishments , which are therefore to be proportion'd to the Nature and Degree of the Observance and Transgression of the Laws . The Observance and Transgression of God's Laws by M●n ( whose Bodily Actions depend upon the inward Motions of his Mind ) consist not in any Machinal Acts of the Body , but in the voluntary Motions and Intentions of the Mind ; and therefore the Rewards or Punishments of such Observance and Transgression are chiefly to be conferr'd or inflicted upon the Mind or Soul of Man , and that after the full Course of his Actions , either good or bad , is accomplisht , which is to say , in the future state of the Soul after its Separation from the Body . In the Belief and Sense of these general Truths , and in the Practise of the Duties that result from them , according to their full Extent and Tendency , consists all true Religion : Whatsoever else is introduced into any Religion , either National or Practical , I say , whatever does not necessarily flow from some of these Branches , or tend to enforce the Observance of them , is no essential part of true Religion , but rather the product of Design and Folly. Every Man then is answerable unto God , the Supream Lawgiver , for his own particular Conduct in every Branch of these Duties , as they relate either to God , to his Neighbour , or to himself . This I take to be the pure Language of Impartial Reason , unassisted by Revelation ; and they seem indeed to be the most Natural Inferences which can be drawn from truly Rational Propositions : whatever false Deductions or Conclusions some Mens false Judgments have invented for the support of their wretched Cause , the Fallacy is soon detected , and a stricter Inquisition will soon lay open the grand Absurdities of their mischievous Opinions . But truly 't is plain enough , tho' some Men may be reputed a sort of Reasoning Atheists , yet the much greater part of them are Infidels by Imitation , and so far from being able to oppose the Truth of the Divine Being , the Certainty of Reveal'd Religion , or their own Immortality , that they scarce ever gave themselves time to consider seriously the meaning of the Words . These have no quarrel with Religion on the Account of its Truths , not being firmly enough establisht ; but their Pique proceeds from hence , that they fear it will lay them under a Necessity of putting a Check to their Exorbitant Desires , and hinder them in the Pursuit of their Vitious Inclinations . To Conclude , If after all that can be said , however Rational or true , you will notwithstanding go about to perswade your self that all is but a meer Dream or Imposture , that there is no such Excellent Being as is supposed to have Created and to Preserve us , but that all about us is dark , sensless Matter , driven on by the blind Impulse of Fatality , that Men at first sprung up out of the Slime of the Earth of their own accord , and that all their Thoughts , and the whole of what they call Soul , are only various Action and Repercussion of small Particles of Matter kept a while moving by some Mechanism or Clock-work , which finally ceases and perishes by Death . If contrary to the Evidence in your own Understanding , you can listen with Complacency to these Horrid Suggestions , if you can willingly and with Joy let go your Hopes of another Life , and entertain the Thoughts of Perdition with Triumph and Exultation : If you can glory in debasing and villanising the rest of Mandind to the Condition of Brute Beasts , and permit your Folly to baffle all Arguments , to be proof against the clearest or most perspicuous Demonstration : what wou'd you have us think better or more favourably than this , that you resolve to carry your Atheism with you to the Grave , and that the Infernal Horrour and Despair must be alone sufficient to Rectifie your Mistake , or to Convince you of your Errour . I have nothing more in this , but to intimate my Request to you , that you wou'd consider what has been said , with that Attention which becomes the Subject ; and if you can object nothing against the Fundamental Parts of the Discourse , let not the Arguments , here borrowed , by any means suffer from any disorderly Management committed by London , Febr. 20. 1691 . Yours , &c. The Appendix . Concerning the Corruption of Humane Nature , and the Necessity of Divine Grace , &c. To Mr. — THere remains , my Friend , as a necessary Suppliment to what has been so lately deliver'd , that we make a short Enquiry into the Nature of the Divine Grace ; I mean , that we consider whether or no there is an absolute Necessity of any Extraordinary or Supernatural Accession of Aid or Assistance to the Security and Confirmation of our Faith and Practise , or if with Pelagius , we are to conceive our selves able , by the natural Powers of our own Souls , or the free Exertion of our Rational Faculties ( exclusive of this extraordinary Co-operation ) to obtain the same , and that Grace ( according to this Heretical Opinion ) consists only in the free Pardon of our Sins through the Mediator , and the Doctrine and Perswasions only to a Holy Life , for the time to come , with God's ordinary Concurrence . If the former of these Opinions be true , that there is somewhat necessary which is independent on the Powers of our own Souls , we may be able to satisfie our selves , in that it is possible to give credit to the Truths of Religion , and yet at the same time to neglect their Practise ; but if the latter be the most consonant to the Truth , it will be then , as I imagine , scarce conceivable that any Man , who is satisfy'd in the Verity of Religion , shou'd at the same time be negligent or remiss in the performance of what his Faith requires , or deflect out of the Paths which he knows will conduct him to his greatest Happiness . At this rate , we must think every Man who believes does practise accordingly , and that whatever Verbal Confessions we may meet with of their Creeds , yet if they act not steddily in conformity to the same , we are to suppose there is a certain Diffidence intermixed with their Faith , a sort of Disbelief , or at the least , a distrust of the Certainty of Religious Truths , which they think may be no more than empty Notions . But this Opinion seems so directly opposite both to right Reason and the Experience of Mankind , that to admit it we must Exclude the whole Creation from any just Claim to future Happiness , and take for granted that there never was such a Thing as a Religious Man , or a true Believer in the World. On the contrary , as we have no reason to question , but that there have been vast numbers , both of Men and Women , who have been as convincingly satisfy'd of the Truth of the Supreme Being , and their Soul 's Incorruptibility , as of any thing whatever : so may we safely assert , that there never was any one of these , who has not at certain times been an actual Transgresor , or a Trespasser against his Faith. And farther , that in whatever State of Purity the first Man was created , yet since the Lapse or Degeneracy of Humane Nature from its Primitive Perfection , there is no Man able , without the Concurrence of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Divinium aliquid we are treating of , to live in a real Contempt of the present World , or to disregard its manifold Temptations . It is besides my Intention to make a scrutinous Enquiry , How the first Man came to fall from Original Righteousness , or how this Degeneracy comes to be derived from him to his Posterity . It seems hard indeed to perswade our selves that the Rational Soul is immediately contaminated with this Sin , but is so necessarily , so soon as we become capable of sinning : so that according to a right Notion of the Matter , the Damage we have sustained proceeds from our first Parents unhappy Forfeiture of Immortality ; since which it is impossible , without Divine Assistance , for Mankind , thus propagated in the constant Methods of Nature , to secure themselves from Falling , and from rendring themselves obnoxious to a Transgression of the Laws of God. I know the Atheist does here wonderfully pride himself , in having found out an Objection impossible to be resolved by our finite Understandings : For , saith he , if the Grace of God be sufficient for all Men , and that the Co-operation of Man's Will to sufficient Grace , is to be conceived the Cause of his Election , why did not God so constit●te Mankind , as that all shou'd Co-operate to this sufficient Grace , and consequently be Elected to Everlasting Bliss ? To this I say , when they have met with no other Reply , than that s●ch was God's Eternal Will , they presently attack the Divine Being , and in their own Conceits immediately displace him from his Throne and Government . 'T is here likewise that the Deist struts and exalts the lucky hit of his Phancy , thinking himself more knowing than the whole World besides , in that he has now found out the Juggle , as he calls it , of Christianity . 'T is first , saith he , unnecessary that there should be a Mediator , the Mercy of God being sufficient for his Justice . 2dly , God must appoint this Mediator , and so was reconciled to the World before . And 3dly , a Mediator derogates from God's Infinite Mercy equally , as an Image does from his Spirituality . And thus the mighty Monster lays his Plot against the Redemption of Mankind , looks big upon the Contrivance , and doubts not but with these three strokes he doe's the Christian's Business . His next Onset is upon our Immortality , or Separate Existence of the Soul , which he gradually lessens by insinuating that Brutes are ejusdem Rationis Participantes , or endow'd with the same Reason as Man , tho' not altogether in the same degree . Indeed 't is great pity that those who are debasing Mankind at this ridiculous rate , shou'd be lookt upon otherwise than the more sensible Beasts , or be defined otherwise than as a kind of two legg'd Animals without Feathers . Thei● last Assault is against Heaven it self , or the Divine Being , whom they first seek to discredit by the multitude of anomalous Accidents which they say cou'd never come to pass if an Intelligent Being were the Director ; their Conclusion ( tho' perhaps not so plain ) is this , that we need believe nothing but what we our selves are able to account for , which in other words is to believe our own Understandings to be infinite , and that is to believe we are so many Gods our selves . Whoever looks upon our Modern Deism any otherwise than disguised Atheism , will find himself deceiv'd : for my own part I never yet heard of any one of them that cou'd forbear , at one time or other , giving us to understand that he was the modester sort of Infidel ; and whatever advantage it may be to their Principles , this is certain , that there is scarce a Profane , Irreligious Person or Libertine about the Town , who pretends not to be a very devout Deist . As to their wild Ravings against the Christian Religion , we have no occasion to reply other ways than this ; That had Christianity been all transacted behind the Curtain , or in the Clouds ; had its Founder been as invisible as the King of the Pharies ; or were the History of Christ no better attested than those of the Mythologists , who talk of once upon a time , and the Land of Utopia , we shou'd then , I say , have no small grounds for our Hesitation : but since we find it otherwise , and that all was acted openly at Noon-day , before the Face of the Multitude ; since not only the Names of Christ and his Apostles , but their Lives and stupendious Actions , together with a Narrative of their Sufferings and Deaths , are deliver'd to us by as undoubted Testimony as it is possible for any other Matters of Fact to be , and stand upon perpetual Record : their Adversaries will be lookt upon as a brain-sick People , and no Man in his Wits will think this Religion soil'd , till it is unquestionably proved , that there never were such Persons on the Earth as our Saviour and his Disciples ; or that they never performed those works of which it is reported they were the Authors ; till they can do this , it signifies nothing at all that they cannot reconcile the want of a Mediator , or the Mystery of Man's Redemption by the Sufferings of Christ , to their own crack-brain'd Fancies , or to their own Notions of the Divine Attributes . 'T is generally observed , that by an immoderate Curiosity in searching after the Divine Arcana , instead of inlightening others , Men do but stagger and confound themselves ; which if they righ●ly consider'd the certain Limits of their own Capacities , they might with less difficulty be dehorted from this dangerous Extravagance , and calmly acquiesce in the revealed Will of God. But to return to the present Corruption of our Natures , and the Necessity of Divine Assistance to concur with our own Natural Power , we have an intelligible account of the former in one of the Articles of the Church of England , where it is said that Sin , viz. Original , is the Fault and Corruption of the Nature of every Man that naturally is engender'd of the Off-spring of Adam ; whereby Man is far removed from his first Righteousness , and is of his own Nature inclin'd to evil : so that the Flesh lusteth always contrary to the Spirit , and in every Person born into this world , deserveth the Divine Indignation ; and this Natural Infection doth remain even in them that are Regenerate , whereby the Lust of the Flesh , called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some expound the Wisdom , some the Affection , some Sensuality , others the desire of the Flesh , is not subject to the Law of God. The Learned Orator Dr. * Allestry speaks to this purpose upon this Argument : Our Saviour ( saith he ) suffer'd on the Tree , that we might be renew'd into that Constitution , which the Tree of Knowledge did disorder . Before Man eat of that , his lower Soul was in perfect Subordination to his Mind , and every Motion of his Appetite did attend the Dictates of his Reason , and obey them with that resignation or ready willingness , with which our outward Faculties do execute the Will 's Commands : then any thing , however grateful to the Senses , was no otherwise desir'd than a● it serv'd to the regular and proper ends and uses of his making : there was a rational harmony in the tendencies of all his parts , and that directed and modulated by the Rules and Hand of God that made them ; in fine th●● , Grace was Nature , and Vertue Constitution . Now to reduce us to this state , as near as possible , is the Business of Religion ; but this it can in no degree effect , but as it does again establish the Subordination of the Sensual to the reasonable part within us : that is , till by denying Satisfaction to the Appetite ( which is now irregular and disorderly in its desires ) we have taught it how to want them , and to be content without them , and by that means have subdued its Inclinations . According to this great Man , the Corruption of our Nature does not lye in the Mind , but only in the lower Soul ; and Regeneration is no more than the reducing that lower Soul to obedience to its superior , the Mind : but because this plain Point has been made a mighty Mystery by some People , I shall yet farther explain it . When Man by his Fall had incurr'd the Penalty of Death , and became a Mortal Creature , he thereby usher'd in Diseases and Infirmities , the Fore-runners of Death and Dissolution , and therefore propagated unequal Mixtures and Constitutions , which naturally , according to the prevailing part of the Mixture , raises powerful and pressing Lusts and Passions , which not only make violent and repeated storms upon Reason , but they also interrupt her Operations in other Duties , by the frequent touches of the Animal Spirits , upon that Image in the Brain of the Beloved Action , and intrudes it among our Thoughts whether we will or no : and for this cause ( tho' in other things we are reasoning Men ) when the Tender is toucht , we can scarce understand a plain Conclusion from plain Premises ; till the gratifying of the prevailing Lusts has wasted many of our sensible Spirits , and then Reason freed from Violence puts on Shame and Remorse for her Defeat : but no sooner is Nature recruited than Reason is prest to forget her Repentance . And this is the best of our degenerate Condition : for in most Men , either through the want , or the abundance , or irregular Motions of the Animal Spirits , the reasoning Faculty is generally obstructed , and they reason weakly in every thing : nay , sometimes this power is quite blockt up , and some Men become distracted , others meer Changlings . But besides that , in the best of us the Reasoning Power is often obstructed , and has forcible Inclinations to deal with : the work of Reason in general , is by the first Apostacy abundantly increased : She must maintain Patience and Submission under Diseases , Pains , Infirmities , Poverty , Loss of Parents , Husbands , Children and Friends : She must maintain Charity and Humility in the Rich and Wise , command Visits to the Sick , Assistance to the Prisoner , Fatherless and Widows : but in the State of Innocence there were no Objects for the Exercise of these and many more Vertues , nor no Provocations to the contrary Vices : all these are the Natural Consequences of Dust thou art , and to Dust thou shalt return ; and of that Curse which was the Consequence of Man's Transgression . It is here that we see the Reason why the first Covenant was peremptory , The day thou eatest thereof thou shalt surely dye , because Man was blessed with an ability to keep his Covenant with God : but through the greatness of Mercy in the Second , we are promis'd the assistance of the Holy Spirit , and when we fall ( as the best of us must with our utmost care ) God is pleased to accept of our Repentance , knowing it impossible for Man , under his present Circumstances , and the manner of his Multiplication , to keep himself free from Sin. To be short , in the State of Innocence Constitutions were regular , and therefore Reason was strong and uninterrupted in her Operations , and her Work was short and easie ; but by the Apostacy they became irregular , the strength of Reason was impaired , her Operations interrupted , and variety of hard Works , which were not in the primitive State , are now become our Reasonable Service . I must confess my self better pleas'd with this account , than many others I have met with , and chiefly for its placing the Corruption of our Nature in the sensitive or inferiour Soul : for notwithstanding Cartes and his Followers have disallow'd the Division , and will by no means comply that there should be any more than one and the same Soul , and that those Intestine Conflicts between the Flesh and Spirit , which we do all at sometimes experience , do arise only from a determination of the Spirits by the Will one way , and from another determination of them by the Corporeal Appetite , yet the Explanation elsewhere given , as it is more consistent with holy Writ , so it is likewise with the Belief of the greater number of Learned Men , who have solidly establisht this Doctrine of a Duality of Souls in every individual Man. But leaving this , we must all grant him to be a Creature endow'd with Reason , and supposing him to be such , it will be now worth the Enquiry how it comes to pass that he shou'd be so very incident to Failings , and to act even against the clearest and most demonstrative Reason . There have been several Attempts made to explain this Matter , by several Men : some of which will have the Cause to proceed from certain Errors or Mistakes in Judgment , for , say they , since it is impossible that Man , as he is endow'd with Reason , shou'd appetere Malum , qua Malum , whatever he makes choice of , tho' in it self never so great an Evil , must be offer'd to his Appetite under the Disguise of some certain good of which he believes himself to stand in need : and thus , through the want of due Consideration , or Errors of our Understanding , the Bonum apparens takes place of the Bonum reale ; and thus likewise it happens that the Bonum vicinum puts in before the Bonum remotum . The Understanding , Mr. Lock on the other side is of opinion , that it is neither an appearing Good , nor yet the greatest positive Good , but always some pressing and preva●●●ng Uneasiness that Influences our Action● . It seems ( saith * he ) so stablisht and setled a Maxim by the general Consent of Mankind , that Good , or the greater Good determines our Wills : that I do not at all wonder , that when I first publisht my Thoughts upon this Subject , I took it for granted : and I imagine , that by a great many I shall be thought more excusable for having then done so , than that now I have ventur'd to recede from so receiv'd an Opinion , but yet upon a stricter Enquiry I am forced to conclude , that Good , even the greatest Good , tho' apprehended and acknowledg'd to be so , does not determine the Will , until our desire proportionally raised to it , makes us uneasie in the want of it . Convince a Man never so much , that Plenty has its Advantages above Poverty ; make him see and own that the handsome Conveniencies of Life are better than nasty Penury ; yet as long as he is content with the latter , and finds no uneasiness in it , he moves not , his Will is never determined to any Action that shall bring him out of it . Let a Man be never so well perswaded of the Advantages of Vertue , that it is as necessary to him who has any great aims in this World , or Hopes in the next , as Food to Life ; yet , till he hungers and thirsts after Righteousness , till he feels an uneasiness in the want of it , his Will is not determin'd to any Action in pursuit of this confessed greater Good , but any other uneasiness he feels in himself , shall take place , and carry his Will to other Actions . Let the Drunkard see that his Health decays , his Estate wasts , Discredit and Diseases , and the want of all things , even of his beloved Drink , attends him in the Course he follows ; yet the Returns of Uneasiness to miss his Companions , the habitual thirst after his Cups at the usual time , drives him to the Tavern , tho' he hath in his view the loss of Health and Plenty , and perhaps of the Joys of another Life : the least of which is no inconsiderable Good , but such as he confesses is far greater than the tickling his Palate with a Glass of Wine , or the idle Chat of a soaking Club. 'T is not for want of viewing the greater Good , for he sees and acknowledges it , and in the Intervals of his drinking Hours , will take Resolutions to pursue the greater Good : but when the Uneasiness to miss his accustomed Delight returns , the greater acknowledg'd Good loseth its hold , and the present Uneasiness determines the Will to the accustom'd Action , which thereby gets stronger footing to prevail again the next occasion : tho' he at the same time make secret Promises to himself , that he will do so no more : this is the last time he will act against the attainment of these greater Goods : And thus be it from time to time in the state of that unhappy Complainer , Video Meliora , proboque , Deteriora sequor ; which Sentence , allowed true , and made good by constant Experience , may this , and possibly no other way , be made easily intelligible . If we enquire now into the Reason , of what Experience makes so evident in fact , and examine why 't is Uneasiness alone operates on the Will , and determines it in its Choice , we shall find that we being capable but of one determination of the Will to one action at once , the present uneasiness that we are under , does naturally determine the Will in order to that Happiness we all aim at in all our actions ; forasmuch as whilst we are under any Uneasiness , we cannot apprehend our selves happy , or in the way to it . Pain and Uneasiness being by every one concluded and felt to be inconsistent with Happiness , spoiling the relish even of those good things we have : a little Pain serving to marr all the Pleasure we rejoyc'd in , and therefore that which of course determines the Choice of our Will to the next Action , will always be the removing of Pain as long as we have any left , as the first and necessary step towards Happiness . Another Reason why it is uneasiness alone determines the Will , may be th●● , because that alone is present , and 't is against the nature of things , that what is absent should operate where it is not . I know it may be said that absent Good may , by Contemplation , be brought home to the Mind , and made present ; the Idea indeed may be in the Mind , and viewed as present there , but nothing will be in the Mind as a present good , able to counterballance the removal of any Uneasiness we are under , till it raises our Desire , and the Uneasiness of that has the prevalency in determining the Will. Till then , the Idea in the Mind , of whatever Good is there only like other Idea's , the Object of bare unactive Speculation , but operates not on the Will , nor sets us on Work , the Reason whereof I shall shew presently . How many are to be found that have had lively Representations set before their Minds , of the unspeakable Joys of Heaven ; which they acknowledge both possible and probable too , who yet would be content to take up with their Happiness here , and so the prevailing Uneasiness of their Desires , let loose after the Injoyments of this Life , take their turns in determining their Wills , and all that while they take not one step , are not one jot moved towards the good things of another Life , consider'd as never so great . Were the Will determin'd by the view of Good , as it appears in Contemplation greater or less to the Understanding , which is the state of all absent Good , and that which in the received Opinion the Will is supposed to move to , and to be moved by : I do not see how it cou'd ever get loose from the infinite Eternal Joys of Heaven , once propos'd and consider'd as possible ; for all absent Good , by which alone barely propos'd and coming in view , the Will is thought to be determined , and so to set us on Action , being only possible , but not infallibly certain : 't is unavoidable that the infinitely greater possible Good should regularly and constantly determine the Will in all the successive Actions it directs ; and then we should keep constantly and steddily in our course towards Heaven , without ever-standing still , or directing our Actions to any other end : the Eternal Condition of a future State infinitely outweighing the Expectation of Riches or Honours , or any other Worldly Pleasures we can propose to our selves , tho' we shou'd grant these the more probable to be attain'd ; for nothing future as yet in possession , and so the Expectation even of these may deceive us : if it were so that the greater Good in view determines the Will , so great a Good once proposed cannot but seize the Will , and hold it fast to the Pursuit of this infinitely greatest Good , without ever letting it go again ; for the Will having a power over and directing the Thoughts , as well as other Actions , will hold the Contemplation of the Mind fixed to that Good. This would be the state of the Mind and regular tendency of the Will in all its determinations , were it determin'd by that which is consider'd and in view the greater Good : but that it is not so , is visible in Experience , the infinitely greatest confessed Good being often neglected to satisfie the successive uneasiness of our Desires , pursuing trifles . But tho' the greatest allowed , even everlasting unspeakable Good , which has sometimes moved and affected the Mind , does not stedfastly hold the Will ; yet we see any very great and prevailing Uneasiness , having once laid hold on the Will , lets it not go , by which we may be convinced what it is determines the Will : thus any vehement Pain of the Body , the ungovernable Passion of a Man violently in Love , or the impatient Desire of Revenge keeps the Will steddy and intent ; and the Will thus determin'd , never lets the Understanding lay by the Object , but all the Thoughts of the Mind and Powers of the Body are uninterruptedly employ'd that way , by the determination of the Will influenc'd by that topping Uneasiness , as long as it lasts ; whereby it seems to me evident that the Will or Power of Setting us upon one Action in preference to all other , is determin'd in u● by Uneasiness , and whether this be not so , I desire every one to observe in himself . Thus far , that great Master of Humane Understanding , and truly if we behold Man as meerly in a state of Nature , on every side surrounded with sensible Objects , he seems to have well characteriz●d our miserable Condition . It is something extraneous to our own Power and Faculties , that must help us to suppress those inordinate Desires which occasion this Uneasiness ; 't is that which must heighten in us a desire of a more durable Happiness , and Content , and render us dissatisfy'd till we have conquer'd our unruly Appetites , and brought them into subjection to the Will of Him who made us . It is neither a bare knowledge of the ill Tendency of our Designs or Actions , 't is neither want of Consideration nor Deliberation neither , but the over-looking the Necessity of a Supernatural Concurrence , a disregard to the Divine Grace , and a total Dependance upon the Powers of our own Souls , that principally occasions our repeated Failings , even against our clearest Knowledge and Intentions of doing otherwise . A due Reflection and deliberate Attention to what we are about to act , will , I grant , be very serviceable to suspend the Execution of our Designs for some little time , and to keep our Minds , as it were , in Aequilibrio : but if we are remiss in seeking for Additional Strength beyond our own , or if we depend upon our own Sufficiency , 't is a very great Chance but our Sensations will over-set us , and the Impetuosity of our Passions prevail upon us . We may set our selves upon a Contemplation of those solid Truths , which present themselves to our most serious and abstracted Speculations , but our sensible Idea's are so continually crowding in upon us , and fill up so great a part of our Minds , by the Sensations they excite , which are always present to us , that it is but seldom that we finish our Meditations without some sensible Interruption : or if we do , it is not long before some pressing and importunate Desire of Sense intercepts the Light of our Understanding , and we are brought into a slavish Vassalage , by the gratifying its Desires ; so that however light we make of it , or how much soever we contemn it , there is nothing can secure us in the Prosecution of our greatest Good or Happiness , but a just regard to , and a continued Consultation with the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But for the better establishment of this necessary Truth , I shall insert some of the Sentiments of the Devout Malebranch , who in a Discourse of the great Advantages our Sensations have over the pure Ideas of the Mind , expresses himself as follows . It seemeth Evident that our Knowledge consists only in a clear view of the Relations that things have to one another : therefore when it happens , as in difficult questions , that the Mind must see at one view a great number of Relations , which two or more things have amongst themselves , it is evident also , that if it has not consider'd these things with much attention , and only knows them confusedly , it will be impossible for it to perceive distinctly their Relations , and consequently to form a solid Judgment of them . One of the chief Causes then of a want of Application of Mind to abstracted Truths , ●s that we see them at a distance , and things which are nearer are continually represented to our Minds . A great Attention of Mind approaches , if I may so say , to the Idea's of Objects , with which it is affected : but it often happens , that when we are attentive upon Metaphysical Speculations , we are diverted from them , because some Sensation comes upon the Soul , which is nearer to it than those Idea's : the least Pain or Pleasure is sufficient to effect this : the reason of it is Pain and Pleasure , and generally all Sensations , are within the Soul it self , they modifie and affect it much nearer than the simple Idea's of Objects of pure Intellection , which , tho' present to the Mind , do not modifie it . Thus the Soul being on the one hand very narrow , and on the other not being able to hinder Pain , Pleasure , and other Sensations , its capacity is filled with them , and it cannot at the same time be sensible of any thing , and think freely of all other things of which it cannot be sensible . The buzzing of a Fly , or some other little noise ( supposing it to be communicated even to the chief part of the Brain , so that the Soul perceives it ) is capable , notwithstanding all our Efforts to the contrary , of hindring us from considering abstracted and elevated Truths ; because all abstracted Idea's do not modifie the Soul , tho' all Sensations do . It is this which causes a Stupidity and Dulness of Mind , in respect of the great Truths of Christian Morality : Hence it is that Men only know them after a speculative and unfruitful manner , without the Grace of Jesus Christ. The whole World , I may say , knows that there is a God , that he must be ador'd or worshipped , but who is it that serves and worships him without Grace ? which makes us taste a sweetness and pleasure in all our Duties . There are very few who are not sensible of the Emptiness and Instability of the Goods of this World , and who even are not toucht with an abstracted and always with a very certain and evident Conviction that they deserve not our Application and Concern ; but where are those that practically despise these Goods , and who are not anxious and careful to obtain them ? 'T is those only who perceive some bitterness and disgust in their Enjoyment , or else by the Grace of God are made sensible of a Spiritual Good , by an inward Delight which God hath joyned to them , who overcome the impressions of their Senses , and the Efforts of Concupiscence . The bare Contemplation of the Mind does not therefore make us ever resist these Efforts as we ought to do , unless an internal Motion of the Heart does also second it . It is this Light of the Mind only which is , as some say , a sufficient Grace , enabling us to condemn our selves , informing us of our own Weakness , and that we ought to have recourse by Prayer to Him , who is our Power . This inward Sentiment of Heart is a lively Grace , which operates ; 't is this which affects and fills us , which perswades the Hearts of Men , and without which there are none of them can think heartily . All the most constant Truths of Morality lye hid in the secret Recesses and Windings of the Mind , and so long as they stay there , are barren and without any Power : since the Soul does not taste them , but the Pleasures of the Senses are nearer the Soul , and it being impossible that it shou'd not be sensible , and love its Pleasure with a natural Love , ( for one may hate Pleasure with a hatred of Choice ) its impossible to be freed from the World , and shake off the Charms of its Senses by its own Power , because a Love of Choice cannot long refrain from conforming to a Natural Love. I deny not that the Righteous , whose heart hath been livelily turn'd towards God by prepossessed Delights , cannot without this particular Grace , do some deserving Actions , and resist the Motions of Concupiscence . There are some that are generous and constant in the Law of God , by the Power of their Faith , by an assiduous privation of sensible things , and by a Contempt and Disgust of all temptations . There are some who act for the most part without tasting preventing and unthought of Pleasure , the only Joy which they find in acting piously , is the Pleasure alone they are sensible of ; and this Pleasure is sufficient to stay them , in that Estate , and to confirm the disposition of their Heart . Those who begin their Conversion have commonly need of a p●●possessed and an indiliberate Pleasure , to free them from their sensible Goods to which they are united by other preventing and indeliberate Pleasures . Sadness and Remorse of Conscience is not enough , and they do not yet taste any Joy : But the Just can live by Faith , and in Want : and it is even in this Condition that they deserve more , because Men being reasonable , God will be loved by them with a Love of Choice , rather than with a Love of Instinct , or an indeliberate Love , like that by which they love sensible things , without knowing them to be good otherwise than by the Pleasure which they receive from them . However , the greatest part of Men have little Faith , and being continually led to taste Pleasure , they cannot long preserve their Elective Love for God against a Natural Love for sensible Goods , if their delight in the Divine Grace does not uphold them against the Efforts of Pleasure ; for it is this delight that both begets , preserves and increases Charity as sensible Pleasures do Desire . It is plain from what has been said , That Men being never without some Passion , or agreeable or disagreeable Sensations , much of the Capacity and Extension of their Minds is taken up with them , and when they are willing to employ the rest of their Capacity to examine some Truth , they are often diverted by some new Sensation , or by a Disgust which they find in this Exercise , and by an inconstancy of the Will , which agitates and runs the Mind from one Object to another , so that unless they have accustomed themselves to overcome these Oppositions from their Youth , as I have elsewhere explain'd , they will at last be incapable of penetrating into any thing that is a little difficult , or which requires a little Application . The Operation of Divine Grace , upon the Souls of those who are qualify'd for its Reception , is so invisible , and so insensibly communicated , that the Irreligious and Profane have hence taken an occasion to ridicule and contemn it , and as far as lyes in their Power to explode the very Notion out of the World. These will allow of no other Grace than the force of certain Habits , by which Men suffer themselves to be govern'd , and which are for the most part the Result of their Education . We must own indeed that the Efficacy of this Grace , above the Prevalency of Habits , however deeply radicated or woven into the Constitution , or the Difference between one and the other , is certainly known by none but the Regenerate Man : Those who are never so intimately acquainted with the Nature and Powers of the Mind , know how the Vestigia of Sensible Objects come to be imprest and drawn out upon the Brain , or after what manner , not only Imagination , but the pure Acts of the Understanding are perform'd : Those , I say , who know all this by the clearest Idea's , together with the whole Process of the common Mode of Natural Understanding , can at best but guess , and that very faintly , at this Divine Influence , which must co-operate even with such Persons , whose Habits of Goodness are as deeply rooted as possible , if they receive a solid Pleasure and Satisfaction in its Practise . Meer Habits of Moral Goodness , may be in many respects , very serviceable , and an occasion of securing , us from an limitation of the Practises of Wicked Men ; from being at all times over-power'd by the Storms and Tempests raised in our own Breasts : They may keep us from being extremely injur'd by the Precepts of such , by whose evil Communication our Manners wou'd be corrupted , and our Minds debaucht ; They may serve to render us somewhat the more impregnable , and better fortify'd against the treacherous Assaults of those , who endeavour to frame and model us into the same temper with themselves . In a word , they may place us in a State of some little Security , against these and the like Adversaries ready to b●set us , but they will never be able of themselves to give us any sensible fruition of the Divine Goodness , or to crown our Desites with an Eternal Felicity . Now if true Piety be an empty and a useless Sound , if neither that nor the Divine Grace have any other . Being in the World than what proceeds from a contracted or long continued Habit : if Conversion of the Heart to God , Contrition for past Offences , if Renovation or Regeneration have no better Ground for their Support and Truth , than meerly natural Habit , how come● it to pass that some Men ; who have been throughly harden'd in Iniquity , by the force of an obdurate habit of Impiety , shou'd be at some times so sensibly touche with a sudden Horrour , as presently to awaken out of their Dreams of Carnal Security , and by a refulgent Ray of the Divine Light , to have their Souls so strangely illuminated , as that they have often found themselves , even contrary to their own natural Inclinations , put upon impeaching their formerly beloved Lusts and darling Satisfactions , and also upon an open Confession of their desperate Madness , in having so long pursu'd them . The Instances of this Nature are very numerous , some of them I have already mention'd , and more might be here inserted if I thought it necessary , not only of those whose Understandings being weak or shallow , we might believe impos'd on ; but even of the most accute and profound Desperado's in all sorts of Villany , Men who have undauntedly bid open Defiance to Heaven , and admir'd how the silly World shou'd be frighted with that Childish Whim ( as they have term'd it ) of their Immortality : But leaving these , I shall take notice , that as on the one hand there are some who will allow of no Grace at all , so on the other we find those , who reckon every several Vertue to be a distinct Grace ; thus there must be a Grace of Temperance , a Grace of Chastity , a Grace of Patience , a Grace of Charity ; and so in like manner , there is nothing more common than to hear them talking of Restraining Grace , Preventing Grace , Saving Grace , Renewing Grace , Persevering Grace , Regenerating Grace ; as if these were so many several Graces , and not one and the same Grace of God. Thus others of them will have the Divine Light ▪ the Spirit of God , the Grace of God , and the Grace of Jesus Christ , to differ essentially ; which improper ways of speaking , have , for want of Explanation , been the occasion of lessening and obscuring the Fundamental Notion , as well as of Contempt to the profane Jesters at all things S●c●ed . I remember sometime since , before I made my first Visit to the Reverend Dr. H — k , I sent him a long Epistle containing my own Sentiments of Divine Matters ; and desired him to inform me wherein he dissented . There were some particular Queries therein relating to this Subject last mentioned , which , as I find them in the Copy of my Letter , I shall here Transcribe . Query 1. Whether there be any thing essential to Salvation , but a holy or good Life , or a Conscience kept without Offence towards God and Man. Granting this , 2dly , Whether it is not possible for this happy Man to be found under any Christian Communion . 3dly , Whether this State of true Felicity and content is to be attained by any surer Method than that of a due attendance upon the Divine Monitor which is planted in our Souls , I mean the Divine resplendent Light of the Archetipal World , as explicated by Father Malebranch , and after him by Mr. Norris : for however inconsiderate Men may cavil at the Notion as a Principle of Q — sm , I am satisfy'd we do all receive a certain secret irresistable Reproach from this faithful Monitor , when we have thought of , or committed any unworthy Action : and an inexpressible Satisfaction from our doing Good. I desir'd , with submission , to be farther inform'd whether or no these words , the Grace of God , the Spirit of God , or Jesus Christ , have any other true import than that of this Divine Manifestation to the Soul : or if to say ( commonly speaking ) such a Person is endow'd with the Grace of God , does not bear a strict Analogy with his being more than ordinarily attentive to this Lux Divina : it seems hard indeed to conceive any other different Degrees of Grace , than there are different Degrees of Reflection upon , or attention to the silent Admonitions of this Invisible Being : and surely it can be nothing but the want of this Reflection and Attention to which our present Infidelity owes it Rise . I know Mr. Norris will have this Light in some degrees thereof , to be not only the same with what we call the Grace of God , but that it is also in a more inferiour acceptation , the common Mode of the Humane Understanding : I desire to know in what you dissent herefrom , as likewise your Explication of the word Conscience ; it seems to me but little short of an Absurdity , that there should be any other Sence presiding in the Soul over all her Actions , than what is communicated from the Supream Being . Moreover , I wou'd gladly be inform'd , whether any Man has the power , as of himself , heartily to believe that which at sometimes he confesseth with his Mouth . The Rehearsal of a Creed is no difficult matter , but a solid Conviction , that what we do rehearse , is apparently clear to us as Mathematical Demonstration , is very rarely to be met with . It is surely impossible for any Man , who limits his Faith within the narrow bounds of his Reason , to submit an entire assent to those Propositions , which tho' perhaps necessary to be credited , he himself cannot account for : I have often thought this the Infirmity of the Supplicant in Holy Writ , when he cry'd out , Lord , I believe , Lord help my unbelief : for it is otherways very difficult to conceive how a vicious Life can consist with a full Conviction of the Divine Existence , and our own Separate Beings . 6thly , What you think of Enquiries into Nature , whether they prove not to some the Causes of Modern Deism , and to others of pure Scepticism . I have been often apt to imagine that there are no Natural Phaenomena , which may not admit a Solution from those two grand Principles of Matter and Motion , or by Axioms deduc'd from the Corpuscular Philosophy : and I doubt not but 't is our resting in an ability to discuss the same by this kind of Disquisition , has been the occasion that the prime or supream Cause of all , has been veiled from our Eyes . Curiosity is so natural to the Soul of Man , and the seeming Satisfaction that does at sometimes attend a Philosophick Enquiry , is so great as to render the same to some sort of People a dangerous Temptation ; it is not that I think the Enquiry of it self such , but the resting in the simple knowledge that such or such Productions must be the Result of such and such Causes , without reflecting upon the first and chiefest which puts these upon concurring , must certainly be so : and truly , 't is very seldom that the generality of Men make any farther Appeal , unless it be to Fate , Fortune , Chance , Destiny , or some such like unaccountable Chimaera which they substitute in the room of an all-powerful , infinite and intelligent Being . Lastly , I desire you wou'd send me your Thoughts of the especial Providence of God , and your Opinion of Mr. B — ▪ late Draught of the Q — rs Principles . In some few Days after the receipt of my Letter , the good Doctor was pleased to return his Answer in these words : SIR , I Do charitably believe , &c. ( but waving the Introduction he proceeds ) A pious Life and holy Conversation , are without peradventure the principal things aimed at in the Gospel of Jesus Christ : but since we are there told that there are such things as dangerous , and damnable Heresies , the Fundamental Doctrines which all Christian Churches have believed , it is our duty sincerely and conscienciously to receive ; and whoever does so , will find them very excellent Motives to the practise of Religion . I deny not the possibility of a Man's being dev●ut and holy by himself , i.e. without attending upon the Publick Offices of Religious Worship ; yet since such Assemblies are not only commanded , but of great use and even necessity in the Christian Church , it behoves us to joyn with some one or other of them : and among these , I see not how any Man can reasonably or justly quit a National Church , on any other account than that of its obliging him to a breach of the Divine Commands , or injoyning him to any thing which is manifestly sinful . Grace , and Divine-Light , and the Spirit of God , &c. are the same in effect . It is the Holy Spirit which both gives us Grace , and inlightens our Minds by a Divine Manifestation to our Souls . Every true Christian is in some ●egree a partaker hereof : for without it we can neither believe , nor obey , nor as we ought rely upon the Promises of our God. It is this which we receive upon our earnest and fervent Prayer , and it is th●● which doth excite both our Attention and pious Resolution : which as the same produces in us lesser or greater Effects , or different degrees of Love , Obedience , Self-denial , &c. so these are called the Degrees of the Divine Grace , as our endeavours are either weaker or stronger , uneven or steddy , inconstant or more constant : and as our Self-denial rises to a higher or a lower pitch . Now to secure us from the danger of a mad Enthusiasm , from the disorder of Imagination , the deception of Phancy , or the delusion of Evil Spirits , in the business of private Inspiration and pretended Revelations , we are most certainly to bear in mind that the Holy Spirit and the revealed Will of God , do exactly at all times correspond : so that whatever Light we pretend to , which contradicts , or is not justifiable by the written Word , the same is most certainly either Design or Delusion , and always false and counterfeit . For my own part , I am not against the Notions either of Father Malebranch or Mr. Norris , provided their Hypotheses do not dishonour God , by supposing Him in any manner the Author of our Sins : however , there were very good Christians in the World , before either of them spun Philosophy to so fine a Thred . To believe in God , and that he inspects the most secret of our Actions : to be truly sensible of the Love of the blessed Jesus , and to expect a Life hereafter : to believe what the Gospel delivers to us , so as to be acted by those Principles : to become truly penitent , meek and humble , patient and charitable , and ready unto every good word and work : in a word , to be sincere and constant and faithful unto death , this is to be a Religious Man and a true Christian , an Heir to Heaven , and a much happier Man than all the Masters of Philosophy can make you . In order to this Attainment , we are to quit anticipated Prejudices , instill'd either by Education or our own false Reasonings : and we may much shorten the trouble by seriously resolving to our selves this single Query , viz. Whether the Matters related in our Saviour's Gospel are certainly true : if they be , there is nothing in this World must hinder us from a serious and consciencious Practise , and from living up to those holy Rules and Precepts as far as we are able . For the Promises and Threatnings , if true , are things of that consequence , that all is to be laid aside for to gain the promis'd Blessings , and to avoid the threatned Misery . I doubt not but a Person of , &c. must have had a liberal Education ; and altho' a superficial or slight knowledge in Physicks , may dispose to Scepticism , yet you have doubtless by your Profession , a very great advantage ; for however it may be abus'd , a profound Judgment and substantial Knowledge , must undoubtedly lead us to very great Devotion : and the more exquisitely curious the Anatomist is , the greater Reason will he have , if he abuse not his Understanding , to adore and admire the Infinite Power , Wisdom and Goodness of his great Creator , and consequently to worship , to love , and to obey him . If you believe Reveal'd Religion , which was never so question'd or refuted as to deserve the Answer of any soberly learned Man , you must believe the Truth of God's particular Providence , altho' you cannot reconcile every particular Phaenomenon , either to your own Reason , or the Corpuscular Philosophy . The holy Scriptures are a System of Divine Philosophy , and I should think that the Assertions of the Almighty ought to be received by Rational Men , before the seeming clearness of any meer Humane Hypothesis . Alas ! how little is it that we know ; and granting the Supream Being to have made our World in the Nature of a Clock , is this an Argument that its first Fabrication , or the Motions bestowed upon its several Parts , can result from any thing short of an Almighty and Divine Power , but our Philosophy is unable to inform us , of all the Wheels , the Pius , and several Motions of this stupendious Frame : 't is true , we set it move according to Mechanick Laws , but there may be many thousand Motions in it , of which we are ignorant . Let us bless our God for the Revelation which he has given us , and let us ( as most certainly it behoves us ) rely upon his special Providence , whoever does so , will in the event find Comfort and Satisfaction : nor do I see how a good Man can have any real Happiness or Consolation without it . As for Mr. B — s Divinity , I must own there are many things in it , both Rational and Solid ; but when he comes to spiritualize the Divine Ordinances and Institutions of Christ and his Apostles , he not only sets himself up in opposition to the Churches of Christ , to the Sense and Practise of the Primitive Christians ( as I am able to prove ) but exposes a want of knowledge in Scripture Interpretation . The Novelty of the Sect , and the dangerous tendency of their pretended Inspiration , is argument enough to ●●e of their Inconsistency with themselves and true Religion : and surely we ought to be extreamly cautious how we side with such whimsical upstart Opinions , till we can reconcile the Possibility for Divine Goodness and Mercy , to suffer Christendom to lye in Ignorance for Sixteen hundred years , and that the Churches immediately planted by the Apostles , shou'd make Mistakes of that vile Consequence ( even when their Founders were present to set them to rights if they had done so ) as we must believe they did , if Q — sm be true . A well-grounded knowledge in the Primitive Christianity , which may be truly fetcht out of Ecclesiastick History and the Fathers of the Church , will give you this Satisfaction , that the holy Ordinances from the first promulgation of the Gospel of Jesus Christ , such I mean as Water-Baptism , and the Eucharist , have been practis'd even to this day , by all good Christians by the use of the outward Elements in their Administration . I deny not but there have been both great Abuses , Misapprehensions and Mistakes , in the performance of them , or in the manner of their Reception , and I think I may say there are 〈◊〉 more egregiously absurd , than some of those derived from the Chair of supposed Infallibility : but this will by no means extenuate our Crimes of neglecting their use , or making light of putting them at all in practise . I desire you at your leisure to consider well Mr. B — s Comment upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on which he lays a very great stress : and if you compare it with some of those Places in Holy Writ , which clearly justifie this manner of Baptismal initiation into Christ's Church , you will find it so gross a Metaphor , that neither Grammar , Rhetorick , nor the Rules of Logick , neither ( which I prefer to them all ) the Reason of an understanding Man will ever be able to countenance . We may set into what Absurdities , even Learned Men are betray'd , when they too much rely upon their own Judgments , when they set up for new Discoveries , and impose their own Phant●sies for Divine Revelations . If you please to send me , what you think the sufficient Proofs which this Learned Man has excogitated for the support of his new Religion , I will , if God enable me , give you my impartial Thoughts : for I must seriously profess to you , I see nothing in his Works which ought to sway any true Christian , to leave any Protestant Church for the sake of Q — sm . I have formerly been in Mr. B — s Company , but cou'd never discover any thing like fair Argumentation : I must own him to have been a Man of very considerable parts ; yet his Scripture Quotations were for the most part manifestly wrested , and his general Discourse a pure Invective , or down-right Railery against the Church of England , at which , I must confess , I was very much surprised , having framed to my self other Notions of the Man before . I left him with this undoubted satisfaction in my self , that the Spirit of Self-conceit , of Pride and Bitterness , must needs be very re●●te from the true Spirit of Christianity . I thank you for your Discourse , concerning the Natural Power of Spasms or the Disorders of the Nervous System : but as to what you say about Daemoniacs , Fascination , and the Operation of Evil Spirits , I must refer my Opinion to a time of greater leisure , or till you please to visit me ; in the mean time I pray God more and more to inlighten your Understanding , &c. I am your real Friend , A. H. Some little time after this , I receiv'd a Second Letter from that sincerely Religious and most excellent Divine , by way of Answer to one that I had sent him , which as I find it amongst my Papers , begins thus : SIR , I Rejoyce with you , that it hath pleased our good God to confirm in you such a Belief of his Existence , and your own Creation after the Divine Image , as may secure to you a Remembrance of the Duty incumbent on you : and put you both upon a constant and fervent Prayer for the supply of Divine Grace , together with a steddy and devout Submission to , and Dependence upon his especial Providence . I do look upon your last Letter to be the Picture of your Mind , and bating the Ceremony , I find no other fault than this , that how lamentably true soever your Remarks may be upon the present Age , for the most part ; yet I am free to acquaint you with my Thoughts , that there are a much greater number of good People amongst us than you imagine . I may say ( blessed be our God for it ) I have the personal knowledge of many whom I can call truly pious and sincere Christians : Some of them such , who as they by no means value themselves upon their Humane Acquirements , are yet able to silence the Calumnies of the Profane even by their own Weapons of Humane Reason . I speak not this to shew my own good liking , of such for the most part vain and unprofitable Argumentations ; but yet I think it no disserviceable Office to Religion , neither yet to the Cause of our great Creator , that some Men have left both the Atheist , and his Friend the Deist , without Excuse : and that they may see their Condemnation heighten'd by their obstinate disbelief of the Christian Religion , contrary to the natural unprejudic'd Light of Reason , as well as the Extraordinary of Divine Faith. Your Character of Mr. B — l I think no whit too large , nor do I dislike your Thought of his being design'd by Providence , as a demonstrative and clear Evidence to satisfie the doubting World , that the larger portion of right Reason or solid Knowledge a Man is endow'd with , the clearer prospect he enjoys of the Truth and Certainty of Divine Revelation : and that it is not only unlikely , but impossible to philosophise as becomes reasonable Men , without thinking venerably of Almighty God , and his Son Christ Jesus . The true Christian Vertuoso is indeed not often met with , and whether the Character of a practically Religious Man , and at the same time a very great Philosopher , suits any Man so well as it did the deceased B — l , may very well be made a Question . For my own part , I the less value the Attempts or Endeavours of Men philosophising about Religion , being perswaded that there are not many sincerely pious Converts made thereby . Religion wants not the Rhetorical Flourish of fine Language ; Aiery Notions and School Distinctions render her but confus'd , and are really Blemishes to her Purity and Simplicity . Her Paths are plain and easie ; in her Natural Dress she is all over amiable , and wants not the imbellishment of Philosophic Lustre . There are Arguments enough already from the Store-house of Humane Reason , to silence the Complaints of Atheism ; it is not Reason that will satisfie the unreasonable Infidel : and I am perswaded , were there no Mortification or Self-denial in the Case , no Restraint to be laid upon the brutish Appetite , the Truths we plead for would be clear enough to the Unbeliever . The depth of their Philosophy lyes here , they will not believe in God , because he has not made them irrational or brute Creatures , which since they came not such out of the hands of their Maker , they resolve to make themselves so , and then foolishly please themselves with the Childish Expectation of escaping Divine Judgment , because they have so long suffer'd themselves to be acted by what they call the irresistible impulse of their sensitive Appetites , and wilfully indulged Passions . What every good Man glories in ( viz. ) that he is endow'd with Reason and a Capacity to shun the Evil , and to choose the Good , is the greatest Misery of these Men : who finding themselves able to dishonour their Creator , to turn their backs upon Religion , and to do despite unto the Spirit of Grace ; since there is a possibility for them left to blaspheme their God , to trample upon all things Sacred , and that they are not hereupon immediately destroy'd by the Divine Anger and Indignation ; they grow harden'd in their Vices , their continued Habits are at length woven into their Constitutions , and they act indeed but little differently from Irrational Agents . Right Reason , or Philosophy , will do but little good with such , the Reformation , if at all , is owing to the hand of God : it is beyond the skill of Man to inlighten our Understandings , in such a manner as to give us a taste of the Divine Goodness . We may frame to our selves some speculative Notions , we may confess with our Mouths , as finding our selves unable to resist or to hold out any longer ; but it is the Grace of Jesus Christ that must compleat our Conviction , and cooperate with our Souls in a perseverance to the end . This is a Truth so clear to me , that I am firmly perswaded you will find no sincerely pious or true practical Christian of a differing Opinion : the worldly wise Man may despise and contemn us ; the Libertine may scoff at us , and impute all to our want of Knowledge , to Phansie or Prepossession : let them mock on , and mark the end : it is sufficient for us , and will recompence to us these Indignities , if we are happy in the Grace of our Lord Jesus . I commit you to his protection , and remain Your faithful Friend to serve you , A. H. POSTSCRIPT . I Can by no means think well of those you have taken notice of , neither do I think it becomes any Man to dogmatize concerning the Creation , or to ridicule the Mosaic History : if we can't content our selves with what is there deliver'd , it is true we may please our selves with new Theories of our own erecting , but must not expect to find out any such as Mankind will comply with , or perhaps such as will please our selves much better than that of the Historian in Sacred Writ , which we find fault with , because , in some things , disagreeable to Modern Discoveries . In these things every Man may think as he pleases , provided he think not to the dishonour of Almighty God : but let no Man publish to the World for truth , the uncertain , even very uncertain Conjectures of his own Mind . I had not been long acquainted with this Reverend Divine , before his fatal Distemper depriv'd me , with many others , of the advantage of his Conversation : and it is the least respect I can pay his Memory , in publick to acknowledge my own belief , that he was a Man of undissembled Piety , strictly holy and devout in his Life and Converse , laborious and painful in his Ministry , of very easie access , and ready to succour all Men to the utmost of his Capacity : He was a Man universally respected by Persons of different Perswasions , and I have reason to surmise that he died as generally lamented . He always exprest himself with a more than common earnestness , and had something in his Air and Mein , so soberly grave and modest , yet withal so pleasant , that I never met with in any other Person . He had nothing of Affectation , of a precise or reserved Temper , and so little regarded a Courtly Demeanour or Ceremonial Deportment , that I have heard it objected as the greatest of his Faults , that he was ungenteel , and too negligent in his manner of Address : but least this should be taken for his full Character , which makes so small and even so inconsiderable a part thereof , I shall for the present leave it , whilst I pursue my Argument of the Nature and Necessity of the Divine Assistance , to the Completion of Man's Eternal Happiness ; something more particularly relating to which Theam , I find so pertinently handled by the Author of Reasons Interest in Religion , that I care not to pass it by without taking notice and considering upon the same . As nothing ( saith this Author ) but charming Lusts , false Delusions , carnal Interests , foolish Prejudices , indulging the Appetites of the Animal Life , and attending to the titillations of the Flesh , can hinder Men from the performance of what God , in subserviency to his communicating of Grace ( at least in his ordinary dispensing of it ) doth require : so the being in the Exercise of those Means , and in the Discharge of those Duties which God prescribes and enjoyns , doth not only take us from , and prevent those Sins , which would render our Conversion difficult , if not impossible , but they are further useful as Means appointed and blessed of God unto such an end . Tho' our Obedience hath neither any Physical Efficiency upon our Regeneration , nor is Grace bestow'd in the Consideration of any previous Merit that is in our Performances , yet it is neither superfluous nor vain , much less doth it lye in any repugnancy to our Conversion , being only perfected by an effectual subjective Work of the Spirit of God. This Doctrine is not only opposed by Pelagius and Socinus , but of late by Mr. Hobbs , whom we may very well allow to combate the Grace of God , having before-hand listed himself in opposition to the Divine Being . Now having lost the Divine Image and our Integrity by the Fall , we not only contend that there is the Efficacy of an External Agent , necessary for the recovering it , and that he who imprinted the Image of God upon Humane Nature in the first Creation of Man , must again restore it in his Regeneration : but we affirm withal , that till the Sanctifying Spirit effectually , infallibly , and by an unresisted Operation , transforms us into the Divine Nature , and communicates to us a Vital Seed , we remain polluted , unholy , and uncapable of doing any thing with all that duness of Circumstances , as may commend us or our Performances to God's Acceptance : Not but that antecedently to the Holy Ghost's renewing us , by a Communication of Grace to us , we may both dogmatically believe the Doctrines of the Scripture , and be found in the discharge of the Material Parts , not only of Natural Duties , but of the Acts of Instituted Religion ; but to say that we ought thereupon to be denominated Holy , is to remonstrate to the Scriptures in a thousand places , and to overthrow the very Tenor and design of the Gospel . While we remain thus unholy , we are so far from being actually united unto Christ , or capable Subjects of Justification or Forgiveness , that till we are actually made Partakers of the Washing of Regeneration , and the Renewing of the Holy Ghost , we cannot possibly have any Union with Him , or a Right to Pardon of Sin , or any thing that ensues or depends thereupon by him . There is nothing hath , at least ought to have the true denomination of Holiness , but what proceeds from the Spirit of Christ in us , and Principles of Grace by Infusion communicated to us , which are the Foundation , Matter , and Bond of our Union with Him , and under whatever Gloss or Varnish , we or our Works appear to the World , yet without such a Relation to Christ we are none of his , nor are our Duties , as to the Principles and Circumstances of them , acceptable to God : The Obligation upon Men to Obedience in what state soever we suppose them , the consistency of God's right to command them , with our contracted inability to the yielding of due Obedience : the Capacity that all Men remain in , notwithstanding any congenite Impotency for the performing many External Duties good in themselves , and in the Matter of them , with the Subservience of these Performances to Conversion , as they are Means appointed of God in order thereunto : all these I in some measure understand , and can reconcile with the Oeconomy of the Gospel : But that our Lives can be holy , till our Hearts be so through the Renewing of the Holy Ghost , or that our Works can be adequately good antecedently to our Reception of Supernatural Grace , I do in no wise understand , nor can I conceive the same can be made intelligible without imposing Paelagianism upon us . But farther , The Gospel acknowledgeth no Acts of true Holiness performed by any , where there is not , antecedently at least , in order of Nature , a Principle of true Holiness in the Persons performing them ; no Acts , Operations or Duties of ours , are in the Esteem of the Gospel , holy , but what proceed from , and are done in the Vertue , Power and Efficacy of Grace , previously derived from and communicated to us by Jesus Christ : there is prae-required to all Acts of Gospel Obedience , a new real Spiritual Principle , by which our Nature is renewed , and our Souls rendred habitually and subjectively holy . Grace is not the Effect and Product of any previous good Action of ours ( whatever Subserviency through the appointment and dispose of God , they may lye in as to his bestowing of it ) but all Acts and Operations truly good are the Fruits of Divine Grace ; to talk of sincere Obedience precluding our antecedaneous Adeption of a new Principle , and the Communication of a Divine Vital Seed to us , is to impose Paelagianism upon us , and that in a more fulsome way , and in ruder terms than many of his Followers used to declare themselves . I deny not the things revealed and commanded in the Gospel , being both good in themselves , and suited to the Reason and Interest of Mankind ; and also inforced by the most attractive Motives which we can either desire or imagine ; but that Men in the alone strength of their Natural Faculties , may perform many External Duties , and in that manner also , that we who judge only according to appearance , are thereupon to account them holy , yea , that nothing but Supineness , lustful Prejudice , consuetude in Sin , and a being immersed into the Animal Life , can hinder them from so doing ; but I deny that any Act or Duty hath the proper Form or Nature of Holiness , or is so denominated in the Scriptures , but both what proceeds from an antecedent Habit or Principle of Holiness in the Persons by whom they are performed , and an immediate Influence from Christ , in the virtue of our Union with him , as our quickning Head , vital Root and living Spring in the actual performance of them ; so that tho' no Physical Efficiency is to be ascribed to the Gospel , yet besides a Moral Efficacy , which through its own frame and complexion it hath to reform Mankind ( beyond what any Declaration of God and our selves that ever the World was made acquainted with had ) there is a Physical efficacious Operation of the Spirit of God accompanies it , on the score of God Almighty's having in infinite Wisdom ordained it as a means for the communicating of Grace ; but still it is not the Doctrine of the Gospel that we are united to : 't is true that it is both by the Doctrine of the Gospel that we are brought to be united to Christ ; and it is also true that whosoever are united to Him , have the Doctrine of the Gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as an ingraffed and incorporated Word , and are moulded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the form of its Doctrine : but yet 't is not the terminus of the Relation of Union which intervenes betwixt Christ and them , nor ( whatsoever may be the Opinion of some ) is it that which they are united to . The way and manner how the Spirit assists us in the Spiritual Understanding of Things , is either through its immediate indwelling ( if I may so speak ) or through the communication of new Principles , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an ablation of every thing extraneous ; a dissipation of those fuliginous Vapours that both obnubilate the Mind , and do imbuere objectum colore suo : by the Purification of the Heart the Understanding is clarified : By the Spirit of Life in the new Birth the Subject is elevated and adapted to the Object ; the Divine Grace renders the Mind idoneous for and consimilar to the Truth . And farther , there is a suggesting of Media for elucidating the Truth , there is also frequently an irradiation of the Word it self , an attiring and cloathing it with a Garment of Light , and upon the whole , the Soul both feels and is transform'd into what it knows , its apprehensions are no longer dull and languid , but vigorous and affective . This Mystical Union of the Soul of the true Believer with Jesus Christ , however difficult it may appear , and hard to be reconciled to the Natural Understanding , ought not to be debated or distrusted by us , upon the account of our Ignorance in the manner of it . We do assent to the Continuity and Adhesion of one part of Matter to another , notwithstanding the Difficulties that encounter us about its Mode ; and tho' there be not yet any Philosophic Hypothesis , that can resolve us how it comes to pass that one part more indiscerptibly cleaves to another , than if they were fastened together by Adamantine Chains : and therefore there is no Reason why the incomprehensibleness of the Manner of our Union with Christ , shou'd any ways obstruct or weaken our belief of it , having all the assurance that Divine Revelation can give us concerning our being united to Him : as we assent to an evident Object of Sense , or to that which is plainly demonstrated by Reason , tho' there occur many things in the manner of their Existence , which are unconceivable , so the Quod sit and Reality of our Union with Christ , being attested by him who cannot lye , it becomes us to embrace it with all steddiness of Belief , tho' we cannot conceive the Quo modo or manner how it is ; we have reason to think , that through our Maker's leaving us pos'd and nonplust about the most ordinary and certain Natural Phae●omena , he intended to train us up to a mancipation of our Understandings , to Articles of Faith , when we were once assur'd that He had declar'd them , tho' the Difficulties relating to them were to us unaccountable . Nor is the manner of the coherence of the Parts of Matter the only Difficulty in Nature relating to Union , that perplexes and baffles our Reason ; but the Mode of the Mystical Incorporation of the Rational Soul with the Humane Body , doth every way as much entangle and leave us desperate as the former . That Man is a kind of Amphibious Creature allied in his constituent Parts , both to the Intellectual and Material Worlds , and that the several Species of Beings in the Macrocosm , are combined in Him as in a System , Reason as well as Scripture instructs us . That we have a Body , we are fully assur'd by its Density , Extension , Impenetrability , and all the Adjuncts and Affections of Matter ; and that we have an Immaterial Spirit , we are demonstratively convinc'd by its re-acting on it self , its consciousness of its own Being , and Operations : not to mention other Mediums whereof we have spoken elsewhere , and that those two are united together to make up the Composition of Man , is as plain from the influence that the Body hath upon the Soul in many of its Perceptions , and which the Soul hath upon the Body in the Motions of the Spirits and Blood , with all that ensues and depends thereupon . Nor could the Affections and Adjuncts of the Material Nature , nor the Attributes and Properties of the Immaterial , be indiff●rently predicated of Man , were not the Soul and Body united together in the Unity of Man's Person . But now how this can be , is a knot too hard for Humane Reason to untye . How a pure Spirit should be cemented to an earthly Clod , or an immaterial Substance coalesce with Bulk , is a Riddle that no Hypothesis of Philosophy can resolve us about . 1. The Aristotelick substantial Uniter will not do ; for besides its repugnancy to Reason , that there should be any Substantial Ingredient in the Constitution of Man , save his Soul and Body , the un●●ion of it self with the Soul , supposing it to be Material , or with the Body , admitting it to be Incorporeal , will remain unintelligible , and to affirm it to be of a middle Nature , partaking of the Affections and Adjuncts of both , is that which our rea●onable Faculties will never allow us to subscribe to ; the Idea's which we have of Body and Spirit having no Alliance the one with the other , and to style it a Substantial Mode , is to wrap up Repugnancies in its very Notion ; for tho' all Modes be the Modification of Substances , yet they are predicamental Accidents , and how essential soever this or that Modification may be to a Body of such a Species , yet it is wholly extrinsecal and accidental to Matter it self . In brief , the voluminous Discourses of the Aristotelian's , both about Union in general , and the Union of the Rational Soul to the Organical Humane Body in particular , resolve themselves either into idle tattle and insignificant words , or obtrude upon us Contradictions and Nonsence . 2. To preclude all Union betwixt the Soul and Body on Supposition that they are distinct constituent parts of Man , is plainly to despair of solving the Difficulty for not to dispute whether the Soul and Body may , in Philosophic rigour , be called Parts ; or whether Man , in reference to them , may be stiled a Compositum : 't is enough that the one is not the other , but that they are different Principles ; and that neither of them , consider'd seperately , is the Man. Tho' the Soul and Body be perfect Substances in themselves , and tho' the Soul can operate in its disjunct State , and in its Separation , will be no less a Person than Soul and Body now together are , yet there are many Operations belonging to the Soul in this Conjunct State , of which it is incapable in the Separate ; and there are many things predicable of the Soul and Body together , which cannot be affirmed of them ●sunder . How close and intimate soever the Union betwixt the Soul and Body be , and how great soever in their mutual Dependancies in most of their Operations upon one another ; yet not only the Intellectual Spirit , and the duly organized Matter , remain even in their Consociation classically different , ( their Essences , Affections and Operations admitting a diversity as well as a distinction ) but there are some Operations belong to each of them , upon which the other hath no influence . For as the Mind is Author of many Cogitations and Conceptions , to which the Body gave no occasion ; so the Body is the Spring and Fountain of several Functions , over which the Soul hath no Dominion , nor any direct influence , they remain as much distinct , nothwithstanding the Union which intercedes between them as they would have done , shou'd we suppose them to have had an Existence previous to their Confederations , or as they shall be after the dissolution of the L●●gue between them . From all which it may be Scientifically concluded , That they are distinct and different Principles in Man's Constitut●on , but whether thereupon he ought to be called a Compositum , or they to be stiled Parts , will be resolv'd into a meer Longomachy or Chat about Words ; tho' to speak my own Mind , I see no Cause why Man may not properly enough obtain the Appellation of Compositum , and the Soul and Body be allow'd for Constituent Parts . Nor thirdly , doth the Cartesian Hypothesis , tho' the most ingenious and best contrived of any hitherto thought upon , fully satisfie an inquisitive Mind in the Matter before us : their Hypothesis is briefly this , That God in his infinite Wisdom chose to create three distinct and different kinds of Beings : 1. Some purely Material , which through difference of the Figure , Size , Number , Texture , and Modification of their Parts , come to multiply into many different Species . 2. Some purely Immaterial , among whom , whether there be any Specifical Difference , is Pro and Con disputed . 3. Man , a Compositum of both , having an Immaterial Intellectual Soul joyned to an Organical Body : Now , say they , God having in his Soveraign Pleasure thought good to form Man such a Creature , he hath not only by an uncontroulable Law confined the Soul to an intimate Presence with , and constant Residence in the Body , while it remains a fit Receptacle , or till he give it a discharge , but withal hath made them dependent upon one another in many of their Operations ; and in this mutual dependence of one upon the other , with respect to many of their Operations , they state the Union betwixt the Soul and Body to consist : for through the Impressions that are made upon the Organs of Sence , there result in the Soul certain Perceptions ; and on the other hand , through the Cogitations that arise in the Soul , there ensue certain Emotions in the Animal Spirits , and thus , say they , by the Action of each upon the other , and their Passion from one another , they are formally united . But all this , instead of loosing the Knot , serves only to tye it faster : For 1. this Mutual Dependancy , as to Operation of one upon the other , cannot be apprehended , but in Posteriority of Nature to Union , and consequently the formal Reason of Union cannot consist in it . 2. There are Cases wherein neither the Impressions of outward Objects upon the Sensory Nerves , beget or excite any Perceptions in the Soul ( which whether it proceed from obstinacy of Mind , or intense Contemplation , alike answers my drift ) and also Cases wherein Cogitations of the Mind , make not any sensible Impressions upon the Body ( as in Extasies ) and yet the Union of the Soul and Body remains undissolved , which argues that it imports more than either an intimous Presence , or a Dependance between them in point of Operation . 3. 'T is altogether unintelligible , how either a Body can act upon a Spirit , or a Spirit upon a Body . I grant it may be demonstrated that they do so , but the manner of doing it , or indeed how it can be done , is not intelligible . That a Tremour begot in the Nerves by the jogging of Particles of Matter upon the Sensory Organs , shou'd excite Cogitations in the Soul , or that the Soul by a meer Thought should both beget a Motion in the Animal Spirits , and determine through what Meatus's they are to steer their Course , is a Phaenomenon in the Theory of which we are perfectly non-plust . How that which penetrates a Body without giving a jogg to , or receiving a shove from it , shou'd either impress a Motion upon , or receive an impression from it , is unconceivable : so that to state the Union of the Soul and Body in a reciprocal Action upon , and Passion by and from one another , is to fix it in that which supposeth the Sagacity of our Faculties to conceive how it can be . Now if common Unions , of whose Reality and Existence we are so well assur'd , be nevertheless , with respect to their Nature , not only so unknown , but unconceivable : we may lawfully presume , if their lye nothing else against the immediate Union of Believers with Christ , save that it cannot be comprehended , that this is no Argument why we should immediately renounce the Belief of it . If we can but once justifie that there is such an Union betwixt the blessed Jesus and sincere Christians , the incomprehensibleness of the manner of it ought not to discourage our Faith , if we can take up with the Evidence of Sense and Reason , as to the reality of other Unions , whose Modes are as little understood , I see no cause why the Veracity of God , provided we can produce the Authority of Divine Testimony , shou'd not satisfie us as to the Reality of the Union ; tho' the manner how it is were a question we cou'd not answer ; and indeed , if Men will not be huff't and talk'd out of the perswasion of those things , of whose Existence their Senses and Reason ascertain them , tho' they cannot answer all the Difficulties they are accosted with in their Enquiries about them , much less ought Christians to be hector'd out of the Belief of the Doctrines of Faith , because of the Entanglements which attend the Conception of them ; 't is the Nature of Faith to embrace things upon the alone Testimony of God , tho' it understand nothing of the Mode and Manner how they are : the highest Assurance of the Reality of any thing is God's affirming it , and what he asserts , we are with all reverence to assent unto its Truth , tho' we can frame no adaequate Idea of it , nor fathom it in our own Conceptions : Our Saviour himself hath adjourned the perfect knowledge of this Mystery till the glorified state , in these words , * At that day ye shall know that I am in my Father , and you in me , and I in you . Thus far you have had the Thoughts of the before-mention'd Author , which I shall leave you to consider seriously at your leisure ; the Subject is indeed noble , how despicably soever it may be treated by the Libertine , whose Belief is stagger'd , because he himself is not possest of what he has slighted and contemned , and for that he finds himself at liberty to live as he listeth . I must own indeed that it is scarce possible , for one Man to infuse such Idea's into another , as may be able to perswade that other , that he himself is a Partaker of such a Spiritual Refreshment and Divine Consolation , as nothing less than the Divine Gaace can communicate to his Soul ; and on this account I have the less admir'd that both Paelagius , Socinus , and their Adherents , have gain'd so great footing in the World , and that the Doctrine of the Divine Grace shou'd be redicul'd by them , and esteemed little otherwise than as a sensless Notion : the Opinions of these Men run so smooth to the sense of the Natural Understanding , that so long as Men are careless and unwilling to look farther , they are constrained to make their Reason the positive and adaequate Rule , both of their Morality and Divinity . But for my own part , I shou'd not so much dispute with them this Mysterious Co-operation or Divine Concurrence , provided they cou'd but show me any true Practical Christian , one who is so in Deeds , as well as Words , who has espoused their Opinions : I may be free to say , I know nothing like one , nor do I think it possible to meet with a sincerely devout Convert , or Regenerate Person , who is not ready to acknowlege that of himself he was able to do nothing as he ought , and that the Renovation or happy Change of his Mind was purely owing to the Adeption of a new Principle , or to a Union with the Divine Spirit of Jesus Christ. 'T is true , amongst the Followers of Pelagius and Socinut , there are those who understanding the Verity of their Opinions , would be measur'd by their Practises , have been more than ordinarily exemplary in their Conversation with the World , and their Self-denial of some Temporal Enjoyments : Men who have kept themselves to a constant attendance upon Religious Worship , and set those about them an extraordinary Pattern , for the practise of private Duties , and all these we may readily grant the possibility of their attaining , by the meer strength of their Natural Faculties , or the Powers of their own Souls , independent of the Divine Grace : these , however necessary , were never lookt on by considerate Men for more than the Introduction or Outside of true Religion ; but altho' there are amongst them Persons so very circumspect in their Deportment or Behaviour , yet the greatest part of them are such as wholly devote themselves to disputation in mixt Companies , where they continually gain Proselytes among loose People , such , who as they never cou'd reconcile themselves to the practise of Religion , are very glad to find the same resolv'd into Matter of Speculation , by which means every Man may have an opportunity to raise a suitable Theory to his own Inclination● . Now I must confess , that which has principally induc'd me to dissent from the Principles of these Men , is a consciousness I have had that it is not only possible , but certain , that Men may have an Historical Faith , and that they may believe or assent to the Truth of the Revelation of the Gospel of Jesus Christ , and yet at the same time to show themselves as if wholly unconcerned in their Lives and Practises , whether the things deliver'd in that Gospel be true or not , which I think is hardly reconcileable even to our own Reason , nor can be otherwise ascribed than to the want of that Supernatural and Divine Aid I plead for . Upon the other Extream , as these we were just now speaking of ( many of them at least ) will not allow any such Doctrine as that of the Divine Grace , so there have been those who have affirmed , that a Person may by Philosophy and Contemplation , attain such a Degree of Union with the Divine Being , as to know and understand things by a Contactus or Conjunction of Substance with the Deity : The Passages ( saith my Author ) which occur in Plotinus , Porphirius , Jamblicus and Proclus ( all great and famous Platonists ) of such a tendency , are numerous and need not to be here transcribed . This Imagination was espoused by the Arabian Philosophers , and had it been entertained by the Contemplative Heathen only , we might have taken the less notice of it ; but it was imbibed , and that very timely by Origen himself , and from him the Ferment or Leaven thereof was derived to the ancient Monks , from all , or some of these , it spread amongst the Romish Monasticks , such of them as are called Mystick Theologues ; nothing more frequent with that sort of Men than a Tattle of an intime Union with God , whereby the Soul becomes Deify'd ; and from them the Weigelians and Familists borrowed their Magnificent Language of being Godded with God , and Christed with Christ. The adventurous Determinations of the School-men , concerning the beatifical Vision , smell rank of the same blasphemous nonsensical Figment ; for by their contending that the Divince Essence is immediately united as an intelligible Species to the Intellect of the blessed , and that this Species , and the glorify'd Understanding do not remain distinct things , but become identify'd , they do in effect affirm the Soul to be transubstantiated into God , and to be really deify'd : and seeing it 's a Matter of easie Demonstration , that the Knowledge which we shall enjoy of God in Heaven , differeth only in degree from that which we possess here ( otherwise it is both altogether unintelligible and uncapable of Rational Explication ) it will follow by a short Harangue of Discourse , either that Believers have no Knowledge of God at all in this Life , or else that their Soul 's become Deify'd and Essentially united to God by knowing him . I shall not name here the admired Nonsence and high-flown Cantings of some Modern Enthusiasts , which carry a broad-fac'd Aspect this way , 't is easie for us to instruct our selves , from what Springs these , with the like Visionaries , have drawn the putrid Conceits which they propine to the World. 'T is enough for us that we believe the Person of Christ , and the Persons of Believers to remain distinct after all the Union that intercedes between them : Let us be thankful for the Influences of his Grace , and for the In-dwellings of his Holy Spirit ; but let us detest those swelling Words of Pride and Ignorance , of being Christed and Deify'd ; for whatsoever be the nature and kind of the Union between Christ and Christians , that the same shou'd by Hypostatical , cannot without Blasphemy be imagined . And thus , my Friend , I hope I have with no unpardonable Prolixity , gone over these very weighty Subjects ; I pray God we may all of us have right Notions of them fixed on our Hearts : and that they may be attended with the Fruits of a sincere Repentance and Amendment of our Lives . I shall endeavour to conclude all with the most suitable Advice I can , and in order to the same , wou'd wish and desire you to think often and seriously upon the certainty of your Death ( for whatever you may think of an Immortality hereafter , 't is manifest you can obtain none here ) consider what Thoughts will be most likely to intrude upon you , what Business you will principally be employ'd about ( shou'd you have time allotted you for such a purpose ) the Conflicts and Consternation you must encounter , the Confusion of your last Minutes , the Agony of your Soul in the moment of its flight : For let me tell you , however you may please your self in this time of Health and Vigour , that an approach of a privation of your present Life will not surprise you , that you shall be able to Philosophise sedately and unconcernedly concerning the Condition of your Soul , and that whatever fearful Apprehensions may assault you , your beloved Musick will charm them into Silence , and the well-struck Instrument shall lull you into an Abyss of Darkness and Oblivion ; notwithstanding these aiery Notions and unlucky Phancies , believe me , your Thoughts of other Matters will prevail and interpose , your perplexed Soul will be too restless and uneasie , uneasie to be stupify'd by the Power of such sensible Delights and Satisfactions : And in a word , in opposition to this pretended Strength ( unless you are arrived to a brutish Insensibility ) your fore-past Life will come in view , and you your self must differ from the rest of Mankind , if you wish not that you cou'd but dye the death of the Righteous , and that your latter end were like unto his . Febr. 28. 169● . I am your Friend and Servant , &c. THE END . Advertisement . THE Person upon whose Account these Letters were first written , not having thought fit to return any material Answer , the Author has been prevaild with to print them by themselves ; but lest it be thought designedly to give them the fairer shew of Demonstration , or by the want of any weighty Objection , to procure to them the greater Esteem in the World , he does promise , That if any one does object against , or can confute the main Points herein debated , if the same be done with that Sobriety and Seriousness which becomes the Subject of such Enquiries , and sent to the Publisher of these Printed Letters , the same shall be faithfully publish'd , with a Reply annex'd . And to render such an Undertaking the less laborious , if the Arguments of the first Letter , particularly those of Mr. Bently and Mr. Lock , are found to be fairly overthrown , or any new Hypothesis advanc'd which will intelligibly solve the Cosmical Mechanism , and make it clear to us that Perception , Volition , and Ratiocination , can derive their Source from any thing short of that First , Supream , Intelligent , or Alwise Being we call God : if this , I say , be once perform'd , the rest , such as our Belief of Providence , our Immortality , and the Divine Grace , shall be readily given up . Till this be done , he will not think himself concern'd to answer every petulant Cavil which may be raised against these Sacred Truths , by Men devoted to Scepticism and Irreligion : for if after all they have said , they find themselves constrained to grant there must be one First , Supreme , and Powerful Being , who made the World , the same Consideration , if carried a little farther , will show them the Necessity of the same Power to continue and preserve its several Parts from a ruinous Destruction , which is , tho' in other words , to allow a Providence . And farther , since 't is apparent that this Almighty Being has bestow'd upon Man a Principle of Freedom , or a Capacity to Will and Reason , which is vastly different from , and Superiour to his Fellow Creatures , it would be very strange , allowing the common Attributes of the Divine Being , if he shou'd be unaccountable to his Maker for the Abuse of these Endowments . In a word , whatever Pains may be taken to extinguish this Natural Light of the Understanding , yet since it is found so very hard , I had almost said impossible , for any considerate Man to be diffident in the first Article , viz. the Belief of a God , it will be at best the most dangerous Presumption , or downright Madness to discredit either his Providence or our own Immortality . Farewel . ERRATA . PAg. 8. l. 35. r. was not from Eternity . P. 15. l. 9. r. allow . P. 16. l. 31. r. owe. P. 19. l. 12. r. unaccountably . P. 24. l. 17. r. Phoenomenon . l. 19. r. an innumerable . 20. r. Corpuscles & Sixes . P. 25. l. 2. r. greater . P. 27. l. 20. r. this . P. 28. l. 17. r. world . P. 39. last ●●ne r. Mouths . P. 44. l. 35. r. Conjuncture● . P. 45. l. 16. r. Interpositions . P. 46. l. 39. r. help . P. 47. l. 11. r. wittily . P. 66. l. 4. r. ut for ad . P. 88. l. 1. r. Description . P. 96. l. 17. r. it instead of in . P. 98. l. 10. r. hebitatione . P. 127. l. 9. r. imitable for Infinite . P. 130. l. 23. r. Scriptures . P. 146. last line r. Enthusiastic . P. 152. l. 17. r. Enjoyment . P. 159. l. 23. r. been . P. 164. l. 10. r. visitationis . Notes, typically marginal, from the original text Notes for div A63913-e170 * See t●e Account of the De●●● Religion in O●●cles of Reason . Notes for div A63913-e570 Mr. Bently's third Sermon at the Lecture which was ●ounded by the honourable 〈…〉 Sixth Sermon . Third Sermon at ●●les ●●●ture . Mr. Lock 's Essay of Humane Understanding . Seneca l. 2. de ●●●●ion . ●●tural . Bentley's 5th Serm. Boyle's Enquiry into the Notion of Nature . ●●●le of Qualities and Forms . The Interest of Reason in Religion . Dr. H — y's new Principles of Philosophy . Enquiry into the Evidence of Christian Faith. * According to Mr. Boyle . * Psal. 73. Lactantius lib. 3. c. 17. In Ruffin . lib. 1. Dr Stillingfleet Serm. at Whitehall on Luke 7.35 . Des Cartes upon the Passions of the Soul. Boyle of Nature . Lucret. l. 5. Rently's 4th Serm. p. 19 , 20. * Dr. Willi● . See Willis's Discourse of Convulsions . Monsieur le Clerk's Dissertations upon Genesis . Dr. Ch — n's D●rkness , of Atheism . Cicero de Nat. Deorum , lib. 1. Vid. Theodoret . Hist. Eccles. l. 3. c. 20. Satyr 13. Vid. Charlton's Darkness of Atheism . Eccl. 3.18 . Hind and Panther . Vid. Willis de A●●m . * History of Qualities and Forms * See a Discourse of the Nature of Rational and Irrational Souls by M.S. * M. S. See Gibson's Epit. Anat. * 〈…〉 v. 1 , 1● , 1● , 1● , 14. Ad L. 208 , 209. Author of the Discourse of Rational and Irrational Souls . Vide Willis de Anon. 〈◊〉 . Vide Gas. Phy. sect . 3. lib. 10 , 11. Heb. 4.12 . Rom. 7.21 , 22 , 23. See the Discourse of Rational and Irrational Souls . Willis de Anum . See Charlton upon the Soul's immortality . De Anim. Brutorum . According to Wi●●s . See Charlton's Darkness of Atheism . Essay of Humane Understanding . * In his Sermon upon the Government of of the Thoughts . See a Treatise of Liberty and Necessity by Mr. Hobbs . * De Off. lib. 1. * vid. Malebr . de veritat . inquirend . See Mr. Norris of the Divine Light. Norris's Miscellan . See Dr. S — t s Letter to a Deist . * Mr. Bently † Letter to the Deists , p. 125. Oracles of Reason , p. 88. Ibid. p. 195. * Miscel. p. 212. See the Interest of Reason in Religion ; A Discourse by Mr. F. See a late Treatise of Humane Reason . * Of this Treatise . † Palav . See the Occasional Paper Numb . 1. * Interest of Reason in Religion . See Baker's Chron. of the Kings of England , Pag. 184. Id. p. 181. P. 403. * P. 423. P. 449. P. 629. P. 734. See the Dippers Dipt , by Dr. Featly . William● ●s first Serm. at Mr. Boyle ●● Lect. An. 1696. * Vbald . p. 14 , 16. Dr. William's third Sermon , An● 1695. * John ●● . v. 41. For your farther satisfaction you may consult a late impartial Treatise of an Ingenious Author , in his Second Edition of the Snake in the Grass . * Bishop of Worcester's Sermon before the King upon Prov. 14.9 . vid. Bentlys first Serm. at Mr. Boyle's Lecture . * Prov. 3.17 . See the Discourse of Rational and Irrational Souls . Vide Interest of Reason in Religion . * See Sir Samuel Morland's Urim of Conscience * In his Treatise of Humane Reason . See Bently's first Serm. at Mr. Boyle's Lecture . Notes for div A63913-e15780 See the Oracles of Reason , p. 89. * In his Serm. on Phil. 3.18 . See the Discourse of Rational and Irrational Souls , by M.S. * Lock 's Essay of Humane Understanding . Maleb . de Verit. inquirend . Dr. H — k's first Let●●r . Dr. H — k's second Letter . The Interest of Reason in Religion . * Joh. 14.20 . The Interest of Reason in Religion . 
A01093	----	Atheomastix clearing foure truthes, against atheists and infidels: 1. That, there is a God. 2. That, there is but one God. 3. That, Iehouah, our God, is that one God. 4. That, the Holy Scripture is the Word of that God. All of them proued, by naturall reasons, and secular authorities; for the reducing of infidels: and, by Scriptures, and Fathers, for the confirming of Christians. By the R. Reuerend Father in God, Martin Fotherby, late Bishop of Salisbury. The contents followes, next after the preface. Fotherby, Martin, 1549 or 50-1620. 1622 Approx. 1444 KB of XML-encoded text transcribed from 189 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A01093 STC 11205 ESTC S121334 99856518 99856518 22084 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. 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Apologetics -- Early works to 1800. 2003-02 TCP Assigned for keying and markup 2003-04 Aptara Keyed and coded from ProQuest page images 2003-05 Olivia Bottum Sampled and proofread 2003-08 Aptara Rekeyed and resubmitted 2003-09 Olivia Bottum Sampled and proofread 2003-09 Olivia Bottum Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion ATHEOMASTIX : Clearing foure Truthes , Against Atheists and Infidels : 1. That , There is a God. 2. That , There is but one God. 3. That , Iehouah , our God , is that one God. 4. That , The Holy Scripture is the Word of that God. All of them proued , by Naturall Reasons , and Secular Authorities ; for the reducing of Infidels : and , by Scriptures , and Fathers , for the confirming of Christians . By the R. Reuerend Father in God , MARTIN FOTHERBY , late Bishop of Salisbury . The Contents followes , next after the Preface . Psalme 14. 1. The Foole hath sayd in his heart , There is no God. Romanes 1. 20. But , The invisible things of God , that is , his eternall Power , and God-head , are seene by the Creation of the World , being considered in his workes . LONDON , Printed by Nicholas Okes , dwelling in Foster-Lane . 1622. TO THE RIGHT HONOrable Knight , Sr. ROBERT NAVNTON , Principall Secretary to the Kings Maiestie , and of his most Honorable Priuie Councell ; all Happinesse , answerable to his Vertue and Worthinesse . MOST worthy Syr● you cannot but remember , that , from the first beginning of our old acquaintance , I haue alwayes made you the Aristarchus of my writings . The exactnesse of whole iudgement ; I haue euer found , so pleasingly tempered , with Sharp , and Sweet , that , to the one of these , your sharpenesse , in discerning the least escapes and errors , there could nothing more be added : of the other , your sweetnesse , in pardoning the greatest , there could nothing more be required . The recordation of which mixture , hath giuen me now the boldnesse ( notwithstanding the greatnesse of your affaires , wherewith I euer find you pressed ) yet , to offer vnto your censure , this vnperfect worke , as matter of contemplation , for your more reserued time : wherein , I nothing doubt , but you haue your oft returnes , to meditations of this kind . The heads which I haue proiected , in this worke to be discussed , are all of them such , as though most needefull to be beleeued ; yet least laboured in by Diuines , to further our beleefe ; and therefore the most subiect , both to question and doubting : Especially , with men of the sharpest witts , the greatest spirits , and the richest endowments : whom Nature hath prepared , for the search of the highest ; and most difficult matters . These men ( out of the penetrating and diuiding nature of their firie wits ) doe trouble themselues with many Quaere's and doubts , in all these foure Positions which neuer creepe into the heads of simpler and vnlearned persons ; framing sometimes such Obiections , as to which , they themselues cannot giue good and sufficient Answeres , but are , ipsi sibi respondentes , inferiores : as it was sayd of Chrysippus ; euen for this very cause . For the better helpe of which men , and to rid them out of the snares of their owne curiosities , wherewith they oftentimes intangle themselues ; and to preuent , that they doe not , ipsi se compungere suis acuminibus , that they wound not themselues , with the sharpe needles points of their owne pricking wits ; I haue done the best I could , to ioyne my helpe with theirs , by answering all Obiections , which I could coniecture might any way trouble , their sciences , or Consciences . For this so meane a worke , I affect no great Patronage . Satis ▪ magnum alter alteri the atrum sumus . Your loue is the greatest : which I haue euer found ready to couer my greatest : wants . The summitie of my ambition is , that , as you haue giuen a noble testimony vnto the world , of the incomparable faithfulnesse of your loue towards me : so I might yeeld a returne of my like fidelity of thankefulnesse toward you . Your gracious acceptance of this mine imperfect worke , shall be a brazen wall vnto mee , against the maleuolous disposition of all detracting spirits . Your Honors eternally obliged friend to serue you : MAR●●N SARVM ▪ The Preface to the Reader , expressing the Reason of the whole Worke. IT is not so much of mans owne free election , as of Gods speciall disposition , that euery man in his writing , is particularly addicted vnto the handling of this or that Argument . Not all vnto one : for so , all but one , should be left vnhandl●● ▪ ●nd the world of many excellent knowledges bereaued : but some vnto one , and some vnto another ; that we might not lacke instruction in any profitable matter . Diversis etenim gaudet Natura ministris , Vt fieri diversa queant ornantia Terras . Ne● patitur cunctos ad eandem curreremetam , Sed varias iubet ire vias , variosque labores Suscipere , vt vario cultu sit pulchrior orbis , Saith the Christian Poet : Nature herselfe delights herselfe in sundry instruments , That sundry things be done to deck the Earth with Ornaments . Nor suffers she her seruants all should runne one single race , But will 's the walke of euery one frame in a diuers pace : That diuers wayes and diuers works the world might better grace . Yea , and euen the very Heathen doe likewise confesse , this to be the proper worke of Gods gracious prouidence ; calling euery man to that wherein he best foreseeth him , most able to doe good : and yet , not inforcing , but inducing him to doe it . Eam enim mentem Dij singulis dant , vt communes vtilitates in medium afferant ; saith the Athenian Orator . Yea , & he illustrateth his position by example of himself there : That God had put into his mind to make that present Oration , for the generall good of the whole Greekish Nation : ascribing that his inclination , not vnto his owne selfe-motion ; but vnto Gods prouidence disposing his affection . And so likewise doth Plutarch his ▪ Intellige non sine efficacitate coe●stium , vel me nunc scribere isthaec , velte , quic quid agis , eo modo agere quo agis . And so likewise doth Galen of his booke De vsu partium : Deus aliqu●s iussit , & primum scribere , & declarationem eius , ille ipse novit me scire : ascribing all his writing vnto Gods inward commanding : who knew best his ability to write of that argument . Which is indeed , a very true ascription : yea , and much truer in spirituall matters , than it is in any ciuill . For , therein it is most euident , that , The same Spirit , that hath giuen to euery man his gift , hath also assigned vnto euery man his taske : calling one vnto one Argument , and another to another ; and euery one to serue his Church , with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and graces , which he hath bestowed vpon him for that purpose . And this we may plainely see , euen in those holy Instruments , that haue been the writers of the holy Scriptures : how , as God had endowed them with their seueral gifts , so he likewise appointed them to their seueral works : calling some of them to the writing a● holy Histories , as Moses , Ioshua , &c. some , of heauenly Mysteries , as Daniel , Iohn , &c. some , of Hymnes , as Dauid in Psalmes , and Salomon in his Song : some , of Prophecies , as Isaj , Ieremie , &c. and some , of Morall , and Ciuill Precepts , as Salomon in his Prouerbs : euery one entertaining both a different matter , and handling the same in a differing manner : yet not by his owne election , but by Gods direction . For ( as S. Peter plamlyteacheth vs ) There is no Prophecy in Scripture , of any priuate motion , neither of the will of man : but the holy men of God did onely speake , as they were inspired by the holy Spirit : who disposed their affections , to serue the Church of God , with all their best indowments and endeauors ; and euery one of them ( according to that Talent , which God hath giuen vnto him ) to helpe to build it vp , in true piety and religion . So that , they all of them being ioynt-laborers together , and all of them working in one common worke , vnder one common master , there could none haue any cause to insult ouer another ▪ not the Hymnographer ouer the Historiographer , nor the Gnomographer ouer either , nor the Prophet ouer all , or any of the rest ; but euery one to acknowledge other , as his owne fellow-labourer , appoynted by God himselfe , with that gift which he had , to helpe forwarde the same building that he himselfe did . And , the very same course hath the holy Ghost obserued , as well in the new Testament , as he did in the old : For he hath giuen vnto his Church , some Apostles , some Prophets , some Teachers , some Workers of Myracles , some Helpers , some Gouernours , some Speakers with Tongues . For the gathering together of the Saints ; for the worke of the Ministery , and for the building vp of the body of Christ. Not all Apostles , not all Prophets , not all Teachers , not all Gouernours , but yet , all fellow-labourers , and all builders vp of the Church , and euery one acoadiutor to the worke of all the other . We together are Gods labourers , and the Church his building . So that , as in the natur all body of a man , no one member can suffice for all his need full vses ; but , all of them stand in neede of the mutuall assistance of all their fellow-members : so that , the eye cannot say to the hand , I haue no neede of thee ; no , nor euen the head vnto the foote , I haue no neede of thee : So likewise , in the mysti call body of Christ , those members that are the chiefest , yet doe neede the coassistance of those that are the meanest . The same Prouidence ( still carefull for the good of the Church ) hath continually raysed vp , throughout all succeeding ages , many learned , and wise , and industrious Pastors , to instruct and teach his Church , in true piety and godlinesse : some by preaching , some by writing , and some by both . But yet , in no Age , hath God shed out all the riches of his blessings , both of Wisedome , and Learning , and all his high Illuminations , more graciously and plentifully , than in this Age of ours . For , what learning , or what knowledge hath God euer bestowed vpon any of all the preceding ages , which he hath not greatly amplified and inlarged in this of ours ? Yea , and that to high degrees . And , as he hath in this our Age , bestowed vpon many men , great variety of Gifts , so hath hee also designed them to great variety of workes . To some he hath giuen diuersitie of Tongues , and those hee hath called to examine Translations : to some , skill in disputing , and those he hath called to labour in Controuersies : to some , a faculty in Exhortation and Teaching , and those he hath called to instruct men by Preaching . And thus , as God hath dispensed his gifts diuersly ; so hath he assigned men their Prouinces accordingly : to one after one manner , and to another after another ; appoynting vnto euery one , that , as he hath receiued the gift , so likewise , he should minister as good dispensers of the manifold graces of God. So that , now ( God be praysed ) the Church of Christ goeth vp on all hands , euery man labouring in it with his seuerall gift , to repaire all the ruines and seuerall bracks of it : some as Architects and skilfull Master-builders ; some , as Carpenters : some , as Smiths ; some , as Masons , ; yea , and some other , but as Temperers of Lyme and Mortar : yet these also called Labourers ; yea , and more properly then the others . Whose worke , though in view , it be lesse honorable then therest ; yet , is it in vse , as profitable as the best : yea , and of so great necessity , to the perfecting of the building ; that , as in temporall building , the greater Stones cannot be firmely layd , without mixture of the lesse : so , in this spirituall building too ; those other Artes , though superiour , yet cannot either perfect or performe their owne worke , without the helpe and ministery , euen of those meane and inferiour . Amongst whom , it hath pleased the prouidence of God , to call mee , to make vp some decayes in the foundations , which , either through tract of time , or through corruption of manners , or through the vnder-mining of little Foxes , mentioned in the Canticles , are growne by degrees , into the very lowest ground-works . I am called to vnder-pinne those foure maine Corner-stones , which vphold ( like foure pillars ) the whole frame of the Church . I meane , the first , foure principles of all Religion : namely , That there is a God. That there is but one God. That Iehovah our God , is that one God. And , That the holy Scripture is the word of that God. These vnder-groundworks , hath it pleased diuine prouidence , to assigne me for my taske . So that , whilst other men doe so are aloft , like Eagles in the ayre ; I must creepe heere below , like a worme vpon the earth . But yet , let no man despise the basenesse of this worke ; because it is about the Basis of the Church . For , the worke of the foundation , though it be in sight , the lowest worke belonging to the building , yet , is it not the least , but in truth , the very greatest ; as being the whole support and stay of all the rest , euen of the very highest : A Worke which requireth both the skilfullest head , and the cunningest hand , vnto the doing of it ; if it be done as it ought . And therefore , I could haue wished , that some excellent Maister-workman , more plentifully abounding , both in leisure , and learning , would haue taken it vponhim . The worke is due to such : yea , and our Church hath store of such ( Gods name be praysed for it . ) But yet , no man ( that I see ) hath set his hand vnto it . Many worke vpon the walls , to make them firme and strong : many vpon the roofe , to keepe it close and tight : many vpon the pillars , to erect and straighten them exactly , ad perpendiculum : some pariete and smooth it : some painte and adorne it ; some furnish , and garnish it with beautifull pictures , like apples of gold , in pictures of siluer . But yet , no man looketh downe into the ground-worke of it , that it be layd so low , as to reach vnto the Rocke . Whereby there is a space left , for pioners and vnder-miners , and such like deceitfull workers , which are not able to breake through the wall , yet do dig vnder the foundation , and so to euert all . And therefore I haue aduentured vpon this great taske , though farre vnequall to it ; hoping that the the same Spirit which hath giuen me the will , will also assist me in the worke , in some measure , to performe it . For , Sorte diuinaid recte efficere quisque potest , ad quod Musa quempiam incitauit . And so I haue followed the aduice of the Poet : Quin , hortante Deo , magnis insistere rebus Incipe — Why then , beginne , sith ayde from God is sent ▪ Proceede , goe on , dri●e forth thy great intent . A Worke , great indeede : yea , and that of much greater , both Difficultie , and Variety , and Vtility , and Necessity , then will easily , at the first , bee conceiued of many : of all which foure , I will giue you a little taste , in order . The Difficulty of the worke , ariseth from hence , that this Argument now intended to be handled by me , is the most deserted part of all Theologie ; and wherein the fewest Diuines haue bestowed their paines . For , whereas there be but two wayes , to bring men vnto the knowledge and vnderstanding of God ( as S. Augustine hath well obserued ) namely , Creatura , and Seriptura , the Creature , and the Scripture ; the World , and the Word : there haue so many men laboured in this latter , that , for number , almost they be without number : but , in the former part , so few , that they likewise , in comparison , be numberlesse too . Some few , I confesse , haue written before me , of this matter : but none at all in this manner : as I leaue it to be iudged by the wise and learned . So that , I may truely take vp that excuse for all incident errors , which Lucretius doth , euen in this very case , that , Auia Pieridum peragro loca , nullius ante Trita solo — I walke a way lesse way , with vncouth pace , Which yet no former Muse with foot did trace . The naturall Difficulty of the Argument , hath deterred the most men from writing vpon it : and the paucitie of such writers , hath begotten a second difficulty vnto me . Those whom I haue seene to haue written vpon this Theme ( for I goe not beyond the compasse of mine owne Library ) are onely these following . Aquinas contra Gentiles ; Raymundus de Sabunde , in Theologia naturali ; Bradwardinus de Causa Dei ; and Valesius de sacra Philosophia . But these foure , dealing onely Scholastically , by way of Logicall Arguments , which doe not influere , they cannot affect , nor leaue any great impression in the mind of a man but ( as the Orator aptly censureth such short and sharpe conclusions ) Haec spinosiora , prius vt confiteamur nos cogunt , quam vt assentiamur . Such thorny and prickly conclusions of Logique , do rather inforce men to confesse them , then induce men to beleeue them . There is further , Augustinus Eugubinus ; who in his Booke de perenni Philosophia , hath laboured in this Theme , with singular learning , congesting out of Poets , Philosophers , and Orators , an incredible masse of Authorities and Sentences . But as the fore-named Authors delt onely by argument , without any testimony ; so dealeth he mostly by testimony , without any argument . There is yet further , Ludouicus Viues , de veritate Fidej Christianae ; and Philippus Mornaeus , of the same both argument and inscription ▪ Zanchius also , de Operibus Dej ; and the Second Part of the Booke of Resolution : all which haue done learnedly , in their seuerall kindes . But yet , for those heads , whervpon in this Book , I doe principally insist , they passe o●r them so sleightly , and perstringe them so briefely , that all of them may be truly affirmed , to haue beene , by those Authors , rather touched , then handled . It hath beene mine endeauour , so to temper my writing , that neither Authorities should lacke their arguments ; nor arguments their Authorities ; nor the Reader store of both . And yet in vsing the writings of those fore-named Authors , I haue entertayned this course : that whatsoeuer any of them hath prolixely handled , that haue I either wholy pretermitted , or ( at the most ) but lightly touched . What they haue pretermitted , that haue I sought out ( so farre as I could ) and more copiously inlarged . Whereby neither their writings shal be preiudiced by mine , nor mine thought a Plagium out of theirs : and yet the Reader be inriched by the store of both of vs. And this hath also bred a third difficulty vnto me . A fourth there groweth likewise from the destinate end , and scope of this worke : which is , to compell the Heathens to preach the truth of Christians ; and Philosophy to proue the grounds of Diuinity : yea and to inforce , by strength of Argument , both Infidels , and Epicures , and Atheists , who will not beleeue God in his word ; yet to beleeue him without his word . Which euery wise man will easily imagine , to be a worke not easie to be done . For , as it is truely obserued by Tertullian ; Magna curiositate , & maiore longe memoria opus est ad studend● , si quis velit ex literis receptissimis quibusque Philosophorum , vel Poetarum , vel quorumlibet sapientiae secularis Magistrorum , testimonia excerpere Christianae veritatis . It is a piece of businesse ▪ both of great curiosity , and of greater memory , and yet of greatest study , to gleane out of the writings of Philosophers , and Poets , and other secular Authors , fit authorities , and testimonies , for the proofe of Christiā truths . Now secondly , for the Variety of this Worke ; that is such , and so great , as none other could come neare it ; if it were handled as it should . For , this Worke intreateth both of God , and all his Workes ; which containe all those varieties , which God and Nature yeeldeth . In God there commeth to be considered , all those diuine properties , which hee hath adumbrated in any of his creatures ; his Simplicity , his Immortality , his Immensity , his Eternity , his Strength , his Wisedome , his Goodnesse , his Dominion , his Omnipotency , his Omniscience , and his Omnipraesence ; and such like ; thinges incomprehensible in themselues , but yet such , as may in part be sufficiently vnderstood , by that shadowy resemblance of them , which he hath giuen vnto our soules . In his Creatures , there commeth to be discussed , both the little World , with all the faculties of his body , and all the powers of his mind ; and the great World , with all his most excellent and glorious parts ; the Heauens , the Earth , the Seas , and all the seuerall creatures contained in all these ▪ yea and the admirable working of Gods diuine prouidence , both in making , and preseruing , and in ruling of al of them . Which ( as euery simple man may easily see ) be matthers of the greatest Variety that can be . In all which points , I haue giuen the Reader so much taste as may delight him , yet not to glut him . For the full handling of them , would both be nauseous vnto him , tedious vnto me , and supersluous vnto both of vs ; a meere deviation from the scope of this worke ; and in it selfe an attempt , not onely fond , but also infinite . Now thirdly , for the Vtility and profit of this Treatise ▪ that may partly be collected from the varieties of it . For it is the Orators obseruation , That those things which carry with them the greatest delight , doe commonly carry likewise the greatest profit ▪ Plerisque in rebus , incredibiliter hoc Natura est ipsa fabricata , vt ea , quae maximam vtilitatem in se continent , eadem habeant plurimum , vel dignitatis , vel saepe etiam venustatis . And hee giueth for an instance , that great beautie and varietie which we see in the world : which carrieth also with it , no lesse vtilitie and profit : the very punctuall instance of this our present purpose . But to consider the profit of this our Treatise , absolutely in it selfe , without any such reference vnto his varieties . Can there possibly be any more profitable contemplation , either to excite and stirre vp a man vnto godlinesse , or to incite him vnto thankfulnesse , then religiously to weigh and pond●r with himselfe , the immensitie of Gods goodnesse , who hath made both heauen and earth , and all the seuerall creatures contayned in them both , to serue onely for his vse ? This contemplation wrought in the Prophet David so strongly , that it draue him almost into an holy extasie ; forcing him to breake out into that patheticall exclamation ; O Lord our Governor , how excellent is thy Name in all the world . Thou that hast set thy glory aboue the Heauens . When I consider the Heavens , the worke of thy handes , the Moone , and the Starres , which thou hast ordayned : What is man ( say I then ) that thou art so mindfull of him , or the son of man , that thou so visitest him ? And marke heere againe , how the Prophet resumeth his first admiration , by a Poeticall Epanalepsis or reduplication ; O Lord our Governour , how excellent is thy Name in all the world ! And indeede , this sensible beholding of the invisible things of God , by the creation of the world , if it duly be considered and weighed as it ought , it will minister a more effectuall instruction vnto our eyes , then any that we commonly receiue in by our eares . For , Segnius irritant animos demissa per aurem , Quam quae sunt oculis subiecta fidelibus , & quae Ipse sibi tradit spectator — Those things more slowly doe affect the mind , Which eares doe heare , then those which eyes doe find . And erefore this worke ( as I hope ) will not be without his profit . Fourthly , as concerning the Necessity of it : Looke what absolute necessity the work of the foundation hath , vnto all the rest of the building ; the same ( and no lesse ) hath the proofe of these Propositions , vnto all the other parts of Religion : For let but these foure positions be substantially proued ; That there is a God : That there is but one God : That Iehovah our God , is that one God : And that the Scripture is the Word of that God : and then all the other parts of Religion , in the whole Scripture contained , are soundly supported and vpheld . For then it will follow of it selfe , that whatsoeuer is in the whole Scripture prescribed , it ought to be obeyed , as the very word of God. But ( on the other side ) let either all , or any of these positions be disproued ; That either there is no God ; or , That there is not onely one ; or , That I●hovah is not that one ; or , That the Scripture is not his word : and then all Religion must needes presently fall downe , as an house that lacketh his foundation . So that , whether we consider the difficulty of this work in respect of the writer ; or the Variety , Vtility , and Necessity of it , in respect of the Reader : it will ( as I hope ) be no labour ill spent , to bestow some time in the reading of it . And yet I doubt not ( courteous Reader ) but this my labour and indeauour will , of some men , be esteemed to be needelesse , and redundant : that in this so cleere a light and sun-shine of the Gospell , I should goe about to proue those grounded principles of Religion , which so long haue beene receiued without all contradiction : the very seeking to proue the vndoubted truth of them , carrying with it ( in shew ) a secret doubting of them ; at the least wise , a calling of their truth into question , which hath hitherto beene questionlesse amongst all good and sound Christians . I represent the whole Obiection in his true and proper forme , as it formerly hath beene represented vnto me by some , neither ill-learned , nor ill-affected towards me . Whereby I may collect , that from those which are more strange , or more estranged Readers , I may probably expect that scomme of Theognetus : Laevas didicisti ( o nequam ) Literas : Everterunt tuam vitam libri . Dum philosophareris , cum coelo acterra es confabulatus , Quibus tui sermones minime curae sunt . Fond man , th' ast spent thy time in vaine , Much idle learning thus to gaine : Thy bookishnesse hath beene thy bane . With heauen and earth thou talk'st I wis , And yet thy talke by that , nor this , Nor more , nor lesse , regarded is . This measure ( and no better ) I but hardly shall escape , from those rash and heady persons , who ( like Sannioes ) subsanne all things , but onely their owne follies : not waighing the moment and nature of things . For , as Euripides very truely obserueth , Indoctis — nova proferens scita , Videberis inutilis , & non sapiens esse . Who broacheth ought that 's new , to fooles vntaught , Himselfe shall iudged be vnwise , and good for naught . Against whom I haue put on Galens iron-resolution , as an armour of sure proofe : Non ignorantes hunc librum , & calumnijs & convitijs lacessitum iri quam saepissime , cum velut infans orphanus in manus hominum ●briorum prae stultitia & ruditate exciderit : tamen conamur scribere , gratia illorum paucorum , qui dicenda audire recte , & iudicare poterunt . And yet , for the better remouing of the fore-alledged Exception , and diuerse other of like nature , which might minister any scruple , either vnto the curious or incurious Reader , I thought good to praemunite the succeeding Treatise , with this praeceding Preface ▪ to exempt out of their minds , all those scrupulous exceptions , which ( by way of diuination ) I could forecast would trouble them , touching either the matter , or the manner of my writing . Vsing in the meane time the same obtestation vnto my beneuolous Reader , which Lucretius doth to his , in the very like matter : — Vacuas aures mihi , & te — Semotum a curis adhibe , veram ad rationem : Nemea dona tibi studio disposta fideli , Intellecta prius quam sint , contempta relinquas . To Reason Lend me thine attentiue eares , Exempt thy selfe , from mind-distracting cares , Lest that which I proiected for thy good , By thee reiected be , e're vnderstood . Yea , and the reason , which there is alledged by him , will also not vnproperly serue my turne : Nam , tibi de summa Coeli ratione Deumque Disserere incipiam : & rerum primordia pandam . My purpose is , to treate of Heau'ns high Nature , Of All 's originall , and of All 's Maker . First therefore , as concerning the fore-named Exception , That all these foure Positions , which are the subiect of this Treatise , be already amongst vs sufficiently beleeued ; and that therefore it is superfluous to call them now to be proued : Vnto this Obiection I answer three things . First , that the principall scope and intent of this Booke , is , rather to conuince those that beleeue them not , then to confirme those that beleeue them . Though this also be intended as a secondary end , as it likewise is , in the Creatures of God ▪ But the prime end of this Worke , is , to confute all those , which either dispute against Gods Essence and being , as the direct Atheist doth ; or , against his Prouidence and gouerning , as the Epicure doth , who is an indirect Atheist : and to proue both of these to be men , not onely destitute a● all Piety and Religion , but also of common sense and reason . And further , to shew vnto those acute Naturalists , who hold it a seruility to be led with brutish-beleeuing , and will therefore entertaine no more of Religion then they find to be consonant vnto Reason ; that here they may find reason for their Religion . All which seuerall kinds and degrees of Atheists , it is not more incongruous for me to confute , amongst beleeuing Christians , then it was for the Psalmist to confute the same , amongst beleeuing Iewes . But secondly , I answer , that my conceite is too shallow to sound the depth of that bottomlesse reason , That it should not bee lawfull to prooue those Positions , because they bee already beleeued of Christians . For if it were not lawfull to proue those points of Religion , which are now already accepted and beleeued ; then ( if we will proue any thing ) we must euery day bring forth a new Creed . For the old may not be proued , because it is approued . And then were the writings of the most Diuines , both ancient and recent , to be reiected . For , what poynt of Diuinity doth any of them proue , in all their writings , but that which was before admitted , and approued by all good and sound Christians ? Is it not lawfull to prooue the Articles of our Creed , because they be already beleeued ? or , is it lawfull to proue all the rest ; and is it not lawfull to proue the first ? Is it lawfull to proue , that our Sauionr was conceiued by the holy Ghost ? borne of the Virgin Mary ? suffered vnder Pontius Pilate ? &c. And is it not lawful● to proue that There is a God ? That he is our Father ? That he is Almighty ? and , That he is the Maker of heauen and earth ? What strange infelicity is fallen vpon this one Article ( which is the very ground and support of all the rest ) that to seeke to proue it should deserue reprehension , when to proue all the other deserueth commendation ? I cannot reach ( I say ) the profoundnesse of this Reason . But , thirdly , I answer : that it is a false position , That either all , or any one of these foure fore-named positions , is so generally and constantly beleeued , as that it hath no need , to be proued and confirmed . For , there be but too too many men that haue their beleefe so vnperfect in all of them , that it is mingled with much haesitation , doubting , and wauering : so that , the best of them may say with him in the Gospell , Lord , I beleeue , helpe my vnbeleefe : And with him in the Comedy , Credo , sed tamen metuo miser . But yet specially , in the first point , of beleeuing That there is a God , that 〈◊〉 of all the rest the most vnbeleeued . For , that which Ouid confesseth of himselfe , is also true in very many men , if they would confesse the truth , as Ouid plainely doth . Sollicitor , nullos esse putare Deos. Temptations oft sollicite me , To thinke in heart , That Gods none be . Yea and this sollicitation of Sathan , as it hath much preuailed with diuerse of the Heathens : so hath it no lesse also , euen with diuerse Christians . Amongst whom , it is but too true an obseruation which is made by Iustin Martyr , an ancient learned Father , Dici quidem nonnullos Christianos , esse vero nullius Numinis cultores . That many men be called by the name of Christians , who yet be indeed no better then very Atheists : though not such as Diagoras and Theodorus were , who made ( as it were ) a profession of their Atheisme ; yet such as are noted by the Prophet Dauid , which say in their heart , That there is no God. Yea and sometimes go further too , as is noted by Theodoret. Sunt quidam qui Christianorum quidem nomine gloriantur , veritatis autem dogmata palam oppugnant . There be some that are called by the name of Christians , and yet do not onely deny Gods Truth in secret , but also defie it , and oppugne it in publique , which commeth not much short of the direct and profest Atheist . Therefore it is not the name of a Christian that can free a man from Atheisme ; nor reciting the Articles of our Christian beleefe that can mak a true Beleeuer . To beleeue , is with the heart to assent : it is not with the tongue to recite . For , many draw neere vnto God with their lippes , whose hearts be farre from him . Therefore , Corde crediture , is a Christian mans Character , printed vpon his heart , which many men doe lacke , who haue the marke of Christians printed vpon their fore-heads : notwithstanding both the numberlesse multitude of preaching , and the cleernesse of the Gospell , as bright as any Sun shine . For , though it cannot be denied , that there neuer was in any age , such subtilty of wit , such plenty of learning , and such study of all things , both Diuine and Humane : Yet must it also be confessed ( if we will confesse the truth ) that the greatest part of those excellent gifts , wherewith God hath beautified and adorned this our age , are rather the gifts of Illumination , than of Sanctification ; and such as haue bred with many , rather a verball Religion in their mouthes , then a reall in their hearts . We may euidently see this , in the practise of common life : how all the Streets do sound , all Tables and Ord●naries resound , with learned discourses in euery kinde . The best Schooles of Athens were neuer better able , to dispute de omni scibili , then many men now doe almost at euery table . But yet this againe is very worthy obseruation ; that all this sharpenesse of wit , and abundance of learning , is oftentimes abused , but onely to dispute , and make Obiections against God. So that he taketh himselfe for the ioylliest fellow , that can shewe himselfe best able to make some witty Obiection against the Bible : thus abusing the great gifts of their wit and vnderstanding , euen against God himselfe , who is the giuer of them . Which prophanenesse so scandalized the Romane Orator Tully , that is draue him almost into another impiety ; complaining against Prouidence ; that surely in this poynt it was vtterly improuident , in giuing so great Gifts and Ornaments vnto those men , whom it could not but foresee would so not ably abuse them . Now this is the worst kinde of Atheisme of all other , when as Atheisme is grounded , not so much vpon Ignorance , as it is vpon the opinion of Knowledge . And yet such is the Atheisme of this our time . That which men at the first ( like good Christians ) receiued with the simplicity of beleeuing ; they now ( being growne vnto greater knowledge ) desire to haue prooued , with the subtilty of disputing : else , will they beleeue nothing . The greatnesse of mens wits sharpneth many of them on , to see all things prooued by arguments , and demonstrated vnto sense . The Scriptures ( with many ) haue lost their authority : and are thought onely fit for the ignorant , and idiote : The World now swelling with an opinion of learning , though it be indeede , in such men , but onely an opinion ; yea , and that , a very false one . For ( as the Apostle S. Paul hath very truely censured them ) Wherein they professe themselues to be wise , therein they doe shew themselues to be fooles : there being nothing more foolish , then either not to beleeue that there is a God , who yet may visibly be seene by the creation of the world ; or , to beleeue that the world was neuer created , because we see not visibly the first creation of it This , though such vaine men doe conceite and accompt to be their wisedome : yet is it indeed their palpable folly : yea and that not onely in the Apostle Pauls iudgement , but also in the iudgement of the very Heathen Poet , who calleth such mens doubting , rationis egestatem , the very beggery of reason . Tentat enim dubiam mentem rationis egestas , Ecquaenam fuerit mundi genitalis origo . It 's want of reason , or it's reasons want Which doubts the minde , and Iudgment so doth daunt , That Worlds beginning , mak's men not to graunt . Yea as thicke and grosse a folly , as if a man looking vpon some goodly building , should professe , hee would not beleeue that it euer had beene made ; because he himselfe did not see the making of it . For , how differ they ? Therefore it is but an erroneous opinion , to thinke , that either amongst Christians there can be no Atheists ; or , that secret Atheists are not to be convinced , as well as the publique : or , that the principles of Religion are beleeued of all , by whom they bee confessed : or that they ought not to be prooued vnto those men , of whom they bee already beleeued . All these ( I say ) be very great errors , but especially the first . For beside the two fore-named sorts of Atheists , the one both inword , and heart denying God ; the other in word confessing him , but in heart renouncing him ; there is yet a third sort of them ( yea and those euen amongst Christians ) who though both in word and in heart they confesse him , yet doe they in their workes deny him . They beleeue there is a God : but they liue , as if they beleeued there were none : which the Apostle Paul perstringeth as a reall denying of him . They professe they know God , but by workes they deny him . Yea , and his censure is approued , euen by the Heathen Poet : who sentenceth all wicked , and licencious liuers , to bee no better , then a kinde of pragmaticall Atheists . — Tubulus si Lucius vnquam , Si Lupus , aut Carbo , aut Neptuni silius , Putasset esse Deos , tam periurus , aut tam impius fuisset ? Lucilius ask's , if any man can dreame , That Lucius , Lupus , Carbo , and their crue , Or Neptun's sonne , that impious Polypheme , Themselues so periur'd , or so vile would sh●w ; If they had once , a thought but , that there is , A God in Heau'n , who plagues men for their mis ? Now all these sorts of Atheists , are to bee convinced , and drawne , obtorto collo , will they nill they , vnto God. Which , I hope , is performed ( I am sure indeauoured ) in this Booke . Wherein , the first sort of those Atheists , which deny there is a God ; are forc't , by strength of reason , to confesse that , they denied . The second sort of them , which confesse there is a God , and yet beleeue it not ; are taught to beleeue , that which they haue confessed . The third sort of them , which both beleeue , and confesse him , and yet haue no care to worship , or obey him ; are heere taught , to liue as they doe beleeue . So that , this Booke hath great vse , towards all those sorts of Atheists , which beleeue not these positions . Yea , and no lesse ( I hope ) likewise , towards those that beleeue them . For those true and sound Christians , which both confesse the truth , and beleeue as they confesse , and liue as they beleeue , it notably confirmeth , both in their true faith , and in their good life . So that it will no way be idle or super●luous , neither towards the Vnbeleeuers , nor yet towards the Beleeuers . Not to them , for information ; not to these , for confirmation . But yet it may bee , that some man will obiect , that Treatises of Deuotion are of much greater profit , and more fitting to the nature and capacity of the Vulgar : and that therefore these our paines might more properly and profitably haue bene bestowed vpon such . Whereunto I breifly answere ; That indeede there is nothing more generally wanting , in the practise of our liues , then is the exercise of true Deuotion , nothing more defectiue in the diuersity of our writings , then discourses of that kinde . So that this may likewise be confessed , too truly , ●o be but a steril part of Diuinitie , tilled by very few . But yet , euen this present worke , which we now haue in hand , if it be well considered , and duly meditated , doth not want his instigation vnto true deuotion . For what greater motiue or incentiue can there be , to inflame the godly Soule , with all faithfulnesse to deuote it selfe , wholy vnto Gods holy seruice , then seriously to perpend , and to recompte within it selfe , that God hath made all his seuerall Creatures , to deuote them onely vnto our vse and seruice ? Whosoeuer hath in him any sparckle of goodnesse , he must needes , by this godly and religious meditation , be greatly accended vnto true deuoion . Now that point in this Booke is prolixly layd open . And certes , how the Reader will be affected in the rea●ing of this Booke , I cannot tell : but , my selfe in writing of it , was no lesse affected , then was Tullie in the writing of 〈◊〉 Book● De Senecture : being oftentimes so liuely touched , that I neuer found in my selfe a more quicke apprehension , both of Gods incomprehensible Maiestie and goodnesse , 〈◊〉 of Mans most contemptible pusillitie & 〈◊〉 then by this contemplation of God in his creatures : finding in my self the verity of that obseruation of Tully ; that Est animorum inge●●●●umque naturale quasipabulum , consideratio contemplatioq , Naturae ▪ Erigimur , latiores fieri videmur , humana despicinus ; cogitantesq , supera , atque coelestia , haec nostra , vt exigua & minima contemnimus . As for the capacitie of the simpler Readers ; all is not written to them ; but the most vnto the learned , who are in most danger , with many Obiections , vpo● these points to be troubled . But yet , there bee many passages , throug● out the whole Booke , which may easily be conceiued , euen of the 〈◊〉 Readers : yea and that euen in the highest points , which I haue 〈◊〉 indeauoured to stoop and demitte , euen to the capacitie of the very lowest , so farre as the nature of the things would permit . So 〈…〉 may haply bee found true euen in this discourse also ( at the least in respect of the subiect matter handled , though not in the forme & manner of handling ) which S. Gregorie affirmeth of the holy Scripture , that it is , Q●asi Fluuius , & planus , & altus ; in quo , & Agnus ambuler , & Elephas natet . That though there be some subiects so deepe and profound , that the Elephant may swim in them : yet be there 〈◊〉 againe , so obuious and shallow , that euen the Lambe may wade ouer them . And therefore the worke ( as I hope ) will not be without his fruite , neither towards the Infidels , nor yet towards Christians ; neither towards the Learned , nor towards the Vnlearned : which was the doubt of some men ( themselues not vnlearned ) as concerning the Subiect and Argument of this Booke . It therefore now remayneth , that , hauing giuen satisfaction vnto such , as haue obiected against the matter of my writing , I should now likewise indeauour to remoue those Exceptions , which some haply may take against the Manner of it . As first , it may be , that some Man , will except ; that there is in this Booke so much Philosophie , and so little Diuinitie . Whereunto I breifely answer ; that with those Aduersaries , against whom I am cheifly to deale in this Booke , the Diuinity of Christians hath much lesse authoritie , then the Philosophie of Heathens ; naturall Reason a much higher place , then supernaturall Religion ; and the writings of Philosophers much greater credit , then the holy Scriptures . So that ( in respect of the nature of those Aduersaries ) there is more cause of exception that here is so much Diuinity , then that there is so little . And yet euen for this also , there is a iust Apologie : That this is done , ex abundante , rather to confirme those that beleeue , then to informe those that beleeue not : that so the Booke may not be without his profit , whether it light into the hands of Christians , or of Pagans . Some againe ( it may be ) will except , That such a multitude of Testimonies are congested to one purpose . But that hath many vses , to the profit of the Readers . For first , The Matter questioned , is , by multitude of Testimonies more substantially proued . Secondly , though those Testimonies alledged , be by me often applyed , but to mine owne present purpose : yet may the learned , Reader make manifold vse of them , vnto diuers other purposes : and so in their varietie , haue choise and election to take , or to leaue , as will best serue his turne . So that the writers store , ought not to be accompted the Readers sore : if but in this respect . But thirdly , though many be alledged to one and the same purpose : yet may it be obserued , by the indicious Reader , that they doe not all proceed by one and the same tenor : but that ( for the most part ) euery one bringeth some thing that the other had not : which may serue the attentiue Reader , either for the better confirmation , or the clearer illustration of the point , then in quaestion . Finally , if they will needs haue this to bee the writers error ; yet may I defend my selfe , with that same excuse , wherewith Quintilian defendeth Stesicorus : that , Id si est reprehendendum , est tamen nisi Copiae vitium . Which though it hath made the Booke some what bigger : yet hath it also ( I hope ) made it better . So that I am the lesse fearefull of Callimachus his censure , that , Magnus Liber , est magno malo par . A great Booke is little better then a great euill . Yea and so much the rather , because in those sentences I haue made choise of mine Authors , not corrading out of all promiscue , and sine delectu , but taking only such as are both ancient , and Classicall , as well Seculars , as Diuines . In citing of whose Testimonies , I haue not alledged them all pariter , as they stand in their Author : but ( leauing out all exorbitant and heterogeneall Clauses , which ●itted not my purpose ) I haue taken onely so much as was properly incident vnto mine owne ends , and hindered not the context , and roundnesse of the speech : yet alwayes , with this care , neither to wrest , nor wrong the sense of the Author . Some againe may except , against the citing of mine Authors so particularly ; Booke , Chapter , and Page ; as carrying with it , some touch ( or at least , some shew ) of Vanitie . But , vnto that I answer that it was not to ostentate , and make shew of mine owne reading ( which it greatly repenteth me to be so little ) but to helpe my Reader with it , such as it is : not envying his profit , but seeking , with all my best endeauour , to promote it . And indeed , I haue alwayes esteemed it a great ouersight , yea and a kinde of vnkindenesse , in any writer , in the citing of his Authors , to send his Reader to seeke in an indefinite compasse , when as he himselfe can direct him vnto the definite place : by that meanes also , defeating , the very end and purpose of his owne paines in writing ▪ which is , onely to increase his Reader in all knowledg and vnderstanding . Besides , Whereas in the citing of those Authors , I doe oftentimes allude but in a word or two , vnto many great Matters , which in the Authors themselues are set downe more prolixly : this directing of my Reader vnto the plac● so particularly , will oftentimes serue him in stead of a Commentarie , storing him to euery purpose , with a great deale of more matter , then I haue extracted out of the Author . And yet , no man is hereby tyed vnto the same edition of the Authors that by my selfe is vsed . I doe but only direct them , which haue the same editions , how to make more ready vse of them . As for those that haue them not , I haue noted , not onely the Author , but the Booke also , and the Chapter : and so come as neere them , as I could possibly imagine . Another Exception may perhaps be also taken : That Verses bee sometimes cited , and yet not as verses . But this may be defended , with that excuse of Laberius , that , Versorum non numerorum numero studuimus . I therein followed rather the power of the sense , then the number of the syllables . And , with another like , of Seneca's , that Animis ista scripsi , non auribus . Some againe may except that Greeke writers are not cited in their owne proper language . Whereunto I answer : First , that the weight of those Testimonies , which I haue taken out of them , doth seldome , or neuer , rest vpon the proprietie of the Greeke word or phrase : but mostly vpon the matter , and the sense . Secondly , that if it did : yet the credit of the Translator hath no lesse authoritie , then any Nomenclator , or Dictionarie maker , but rather much greater : Because , hee is led vnto his translation ; by exactly perpending the true weight of euery word as it is in that place vsed , rendring it most properly out of the congruitie of those circumstances that he hath before considered , both in the anteceding and succeeding passages : which are the best directions , and cannot be considered by the bare reciter of the words in their seuerall significations . But thirdly , and lastly ( which stoppeth all reply ) I haue cited those Authors , as I had them : contenting my selfe with the vse of those Booke , which were onely mine owne , and in mine owne possession , not affecting to be curious , either in this , or in any thing else which tendeth not directly vnto the profit of my Readers . Againe it may be obiected ; that the Sentences alleadged are not exactly translated . Whereunto againe I answer : that to the sense they be alwayes , though , to the words , not alwayes : For , that needs not : in the opinion of an excellent Criticke And the Poet telleth vs , that hee may be a faithfull Translator that doth it not . Nec verbum verbo curabis reddere fidus Interpres — It 's not his part , that is the best Translator , To render word for word , vnto his Author . But , the Orator telleth vs , that hee cannot be a delightfull Translator that doth it . Verbume verbo exprimere , interpretis est indiserti . Againe , yet an other , That I haue not alwayes cited them to the meaning of the Author . To which I likewise answer : That , whensoeuer I produce them , as Testimonies for the confirmation of the point then in question , I cite them exactly , vnto the Authors meaning . But that is not alwayes my end in alledging them : but , sometimes , to 〈◊〉 their words , by way of 〈◊〉 , rather then of allegation , for the more commodious expressing of mine owne sense and meaning . A thing very vsuall and familiar with Plutarch ; whose character , and forme of stile I haue ( in that point ) propounded to imitate . Finally , it may be , that some men will except against the publishing of this first part alone , before the rest be ready : in putting vnto me , the incurious error of Curio the Orator . Qui , aliquoties tria cum proposuisset , aut quarum adderet , aut tertium quaereret . Who often times , propounding to speake but of three things , commonly , either added to them a fourth , or else forgat to speak of the third . But , for this course of proceeding , I am not without my reason : as namely . First the example of very many learned men ; whom wee dayly obserue to practice the same , and to propine vnto their Readers an assay of their works , to take a tast of them , how themselues are tasted by them . Secondly , because this first part of the worke hath growne exceeding great , and beyond mine expectation , beeing now come vnto the measure and bignes of a Volume . And thirdly , it had no little moment with me , that diuers of my learnedest and best affected Friends , haue often importuned mee vnto the publishing of it , hastening ( in their loue ) this vnperfect worke , vnto the edition ; peraduenture , as an vntimely fruit vnto his abortion : but without peraduenture , vnto that common condition , which is obserued by Isocrates to be fatal , to many Booke . Vt dum adhuc in mentibus Authorum inclusi te●eantur , magnam sui expectationem concitent : sed . perfecti tandem , & alijs oftensi , longe tenuiorem , quam pro concepta spe , gloriam consequantur . They stirre vp a greater expec●ation , whilst they are in doing , then they are able to maintaine , when as they be done . But yet , the principall ende and intent of my writing , being onely the good , and profit of my Readers ; I should greatly wrong , both their curtesie and equitie , to make any doubt of their fauourable acceptance . Which , if they should not afforde , they themselues should wrong them both . For what can be more contrarie , both to curtesie , and equitie , then either to speake , or but to thinke euill of those , that haue spent so much paynes , onely to doe them good ? This were the reward of worse then a Pagan : which I hope to be farre , from euery good Christian. Quare habe tibi , quic quid hoe Libelli est . Such as it is , I doe willingly permit it vnto thine equall censure : desiring nothing more , then that the same minde , towards thine owne good , may possesse thee , in reading it , that did me , in writing it : and then I shall not neede to doubt of thy profit by it : Which I will accompt , mine owne exceeding great Reward . And therefore , I conclude this preface with that prayer of Irenaeus : Da ( Deus ) omni legenti hanc scripturam , cognoscere te quia solus Deus es , & confirmari in t te & absistere ab omni haeretica , quae est sine Deo , & impia sententia . Grant ( O Lord ) vnto all that shall be readers of this Booke , to know thee , to be the onely true God ▪ and in thee more and more to be strengthned and confirmed : and to eschew all the impious opinions , of Heretiks , and Atheists ▪ Amen . Thine in the Lord , Martin Sarum . The first part of this worke Proueth , There is a God. And is contained in eight seuerall Bookes ; inforcing the probation , by eight seuerall Arguments . The First Booke proueth it , from the simple and Categorical affirmation of Nature : which cryeth out in all men , that , There is a God. The Second ; from certaine grounds and consequents , in all manner of Arts , and Sciences . The Third ; from the structure of Mans Body . The Fourth ; from the Nature of his Soule , The Fift ; from the generall view of the visible world . The Sixt ; from a particular surueigh of the most principall part 's of it . viz. The Heauen , The Earth , The Sea. The Seauenth ; from certaine speciall works of Prouidence obserued by Cleanthes . The Eight ; from the Confutation of the Atheists Obiections . A Table of the Chapters contained in this Booke . CHAP. 1. TO beleeue there is a God , is the ground of all Religion . 2. The end and purpose of this booke , is to prooue that Position . 3. This cannot be beleeued , but by the helpe of prayer . 4. It cannot be proued A Priorj . 5. Yet may it be shewed A Posteriorj . pag. 1. CHAP. 2. What manner of Authorities be the weightiest in this case . 2. That , they may not here be vsed . 3. How yet they bee heere vsed . 4. What be the most proper , in respect of the Aduersaries . 5. Why they be more proper then any other . pag. 8. CHAP. 3. That there is an inbred perswasion in the hearts of all men , That there is a God. 2. That this hath beene obserued , by many learned men , among the Heathens . 3. That it hath also bin obserued , by diuers learned Christians . 4. Two notable testimonies out of Tullie ; asserting this perswasion , both vnto all Nations , and vnto al Conditions , & vnto all persons among men . p. 15 CHAP. 4. That there is not any Nation , but it hath his Religion . 1. Ancient histories insinuate it . 2. New histories affirme it . 3. Trauellers confirme it . 4. A generall surueigh of their gods declareth it . 5. A particular surueigh of their tutelar gods , proueth it . p. 19. & 20. CHA● . 5. That all sorts of men , of all degrees and orders , doe beleeue , There is a God , is particularly declared by instance of Poets . 2. Of Law-giuers . 3. Of philosophers . 4. And of all other seuerall Arts and professions . pag. 29. CHAP. 6. That there is no particular person in the world , but that ( in some degree ) he beleeueth , There is a God. 2. No Swearer . 3. No Blasphemer . 4. No Idolater . p. 39. CHAP. 7. That a great discord may bee noted among the Heathens , as concerning the worship of their seuerall gods . 2. Yet that this discord doth not infringe the generall op●nion , as concerning God. 3. But that it much confirmes it . pag. 49 , CHAP. 8. Certaine Obiections touched , impugning the generality of the fore-named consent , as concerning God. 2. The first of those Obiectiōs opened , directly denying it . 3. The same Obiection answered . p. 55. CHAP. 9. The second Obiection against this vniuersality of consent , vnfolded : that Religion is no better , but an humane inuention . 2. That Obiection confuted , by the Aniquity . 3. Vniuersality . 4. Consent . 5. Perpetuity of Religion . p. 58. CHAP. 10. The third Obiection against the Vniuersality of Consent in Religion , propounded : viz. That it hath beene oppugned by diuers , both wise and learned Philosophers , though called by the name of Atheists . 2. That Obiection answered from the smalnesse of their number . 3. The weakenesse of their learning . 4. The mist●king of their opinion . 5. And their inconstancy in their assertion . p. 66. CHAP. 11. The two ends of Atheisme ; Not to serue , and Not to feare . 2. The Atheist in the first of these two ends , is disappointed , becomming a base seruant vnto all his owne vices . 3. But more especially vnto his ambition . 4. And his belly . 5. All which seruice , he referring to himselfe , hee becommeth thereby , A god vnto himselfe . p. 112. CHAP. 12. The Atheists second end , is , to free himselfe from feare . 2. Yet no man feareth more : as hee bewrayeth , at three times . 3. When he dreameth . 4. When it thundreth . 5. When hee dieth . 6. This his feare , is a cleare Argument , that he thinkes , There is a God. p. 121. CHAP. 13. That , beside the fore-named direct confessions of Atheists , diuers of them haue directly and expresly confessed confessed God. 2. Some of them , vnwittingly . 3. Some of them , vnwillingly . 4. And some of them , both wittingly , aend willingly . pag. 135. CHAP. 14. That though Atheists should neuer haue confessed , neither directly , nor indirectly ; but alwayes most obstinately haue denyed him : yet , that there is no reckoning to bee made of their opinion . 2. Because in the opinion of all wise & learned men , they are esteemed no better then either Fooles . 3. Or madde men . 4. Or monsters of men . p. 147. CHAP. 15. That God hath at all times , powred downe his iust iudgements , vpon the heads of Atheists : by them sensibly declaring , That there is a God , 2. Examples out of Scriptures . 3. Examples out of Ecclesiasticall Histories . 4. Examples out of Heathen writers . 5. An Obiection answered , concerning the punishment of those Atheists . p. 153 CHAP. 16. That the generall consent of al men , in agreeing so fully , That there is a God , is an infallible argument , That there is one , indeed . 2. That , to this end , it is alledged by those Authors , that haue obserued it . 3. In making it the Law of Nature . 4. In making consent , a Symptome of truth , in all things . 5. In making it , the chiefest Argument , that can bee brought in this cause . p. 163. & 164. The Chapters contained in the second Booke . CHAPTER 1. THat all Arts leade to God. 2. The Metaphysickes , by two Arguments . 3. The first is , the limitting of all finite things , as of naturall Bodies . 4. And of their naturall faculties . 5. And yet not by the Sunne , which it selfe is limited . 6. Both in his owne working . 7. And in his moouing . 8. By the limitting also of all artificiall faculties . 9. And finally , by the limitting of all spirituall Graces . pag. 171. CHAP. 2. The immensity of mens appeti●●s , doth she● ▪ That there is a ●od . 2. The immensity of naturall appetites . 3. The immensity of sensitiue appetites . 4. The immensity of intellectuall , or spirituall appetites . 5. The immensity of Desire . 6. The immensitie of Anger . 7. The immensity of will. 8. And yet God is able to fill them all . p. 197. & 198. CHAP. 3. That , euery thing in nature , hath a Cause of his being . 2. That , nothing can be the Cause of his owne being . 3. That among the Causes , there is one first , and supreme Cause , which is the Cause of all the rest . 4. That , this first , and supreme Cause , is nothing else , but God. p. 212. CHAP. 4. That these sensible and second motions , direct vs vnto a first . 2. That a first motion , doth necessarily imply , a first Moouer . 3. That this first Moouer , is the Cause of all the motions in the world . 4. And , that therefore , this first Mouer , is nothing else , but God. pag. 224. CHAP. 5. That the true cause of Sicknesse , is Sinne against God. 2. That God , for this cause , doth threaten , to send Sicknesse . 3. That he sendeth it according to his threatning . 4. That Physitions obser●e the stroke of Gods Vengeance , to be in many Sicknesses . pag. 234. CHAP. 6. That God is the giuer of health vnto men . 2. That he is the preseruer of it . 3. That he is the restorer of it . 4. Both by giuing medicinable herbes vnto men . 5. And by teaching them the right vses of them . 6. And by ioyning his blessing vnto their working . p. 244. CHAP. 7. Little Cities doe rise to be great . 2. Great Cities do fall to bee little . 3. Yet is not this the worke , of either Fate , or Fortune . 4. But of Gods owne Prouidence , and Preordination . 5. Who limitteth their powers . 6. Boundeth their Domnions . 7. And prescribeth their continuance . p. 260. CHAP. 8. God is , both the Physition , and Ethicall last end of all things . 2. He giueth vs all vertues , which are the way to perfect Blessednesse . 3. Hee impla●teth in vs all good affections , which are the previous dispositions vnto vertues . 4. Hee giueth vnto vs the true and perfect Blessednesse . 5. Nay hee himselfe is , our true and perfect Blessednesse . p. 278. CHAP. 9. The Mathematickes shew , that there is a God. 2. And more particularly , Geometry . 3. Which by a Geometricall pricke , doth leade men vnto some knowledge of God. 4. Of whom ( in diuers powers ) it hath a kinde of resemblance . p. 492. CHAP. 10. Vnity in Arithmeticke , doth leade men vnto God. 2. Which is affirmed hy Philosophers , to be the Originall of all things . 3. Yea , directly affirmed to bee God himselfe . 4. With whom it hath indeed a very great res●mblance . pag. 298. CHAP. 11. That the motion of the Heauens , and Starres , is not natural . 2. Which yet is so orderly , as if it were artificiall . 3. That the order of their motion , hath a resemblance of a 〈◊〉 . 4. That the Heauens themselues doe make musicke to this dance . 5. That this ●rd●rly motion of the Stars , hath led diuers men to seek for a God , ●boue the Starres . 6. Because their orderly motions , can neither bee from chance , nor from their owne wills . But onely from Gods wisedom , who is the maker of them . pag. 309. CHAP. 12. That God hath made all his creatures , in Harmonicall proportion , and in a kinde of musicke . 2. That all creatures are naturally delighted with it . 3. That they prayse God in their kindes , with their naturall musickes . 4. That artificiall musicke is the gift of God to men . 5. That the chiefest end of it , is to prayse God with it . p. 327. CHAP. 13. The other Liberall Arts , doe , all of them , shew , That there is a God : they being , all of them , acknowledged , to be the gifts of God. 1. Grammer . 2. Logick , 3. Rhetorick . 4. which three Arts haue apparently , an adumbratiō of the Trinity . p. 345 CHAP. 14. Philosophie leadeth a Man vnto God. 2. It hath in it a kind of resemblance of God. 3. It is acknowledged to bee the Gift of God. 4. And so likewise is Poetrie . 5. And so all other Arts in general . 6. Yea euen the Mechanical . pag. 352 ¶ Because I haue in this Booke cited many authorities , exactly , and particularly , vnto the very page ; that my labour therein , should not vanish into nothing , but , worke vnto the benefite and profit of my Readers ; I thought good to set downe a Catalogue of mine Authors ; and , of their seuerall editions : that , such as haue the same , may the better helpe themselues , to finde out those things that are alledged out of them . For others , which haue them not , I haue giuen what helpe I could , to satisfie their desire , by directing them vnto the Booke , and Chapter . A ABdias Babilon . Parisijs 1560. in 8 uo . Aelianus . Tyguri . 1556. in Fol. Aelianus Spartianus , cum Suetonio . Aelius Lampridius , cum Suetonio . Aeschylus . in 16. Aesopi fabulae Lugduni . 1571. in 16. Agapetus in Bibliotheca Patrum . A. Gellius . Venetijs 1515. in 8. Albertus Magnus . Colon. 1536. in fol. Alchymus Auitus in Bib. Patr. Alcoran Turcicus . 1550. in fol. Alexander ab Alex. Franc. 1591. in 8. Ambrosius . Basil. 1567. in fol. Anacreon . Paris . 1566. in 12. Anselmus . Colon. 1573. in fol. Apollodorus . Antwerp . 1565. in 8. Apuleius . Lug. Bat. 1594. in 12. Aquinas cont . Gent. Lug. 1586. in fol. Aquinat . Summa . Antwerp . 1585. in fol. A●●stoteles . Lugdun . 1549. in fol. Austophanes . Franc. 1586. in 8. Arnobius . Basil. 1560. in 8. Athanasius . Paris . 1581. in fol. Athenagoras . in Bib. Patr. Athenaeus . Lug. 1583. in fol. Augustinus . Basil. 1543. in fol. Augustinus . Eugub . Lug. 1540. in fol. Aurelius Victor cum Suetonio . Ausonius . Antwerp . 1568. in 16. Authores Linguae Latinae . 1595. B Bacchiarius . in Bib. Patr. Baptista Egnatius , cum Suetonio . Basilius . Basil. 1565. in fol. Beda . Basil. 1563. in fol. Bernardus . Basil. 1560. in fol. Berosus Babil . Ludg. 1552. in 16. Bibliotheca Patrum . Margarini , Pa●isijs . 1575. in fol. Bion , cum Hesiodo . Boccatius . Venetijs 1511. in fol. Bradwardinus . Londini . 1618. in fol. C Caesaris comment . Lugd. 1560. in 16. Caesarius frat●r Nazianzeni , cum Nazian : in fol. Caelius Rhodiginu● . Fr●nc . 1599. in fol. Catullus . Basil. 1592. in 8. Chrysostomus . Basil. 1547. in fol. Chrysologus : Paris ▪ 1585. in 8. Cicero . Paris . 1538. in fol. Claudianus Mamertus . in Bib. Pat. Claudius Marius Victor . in Bib. Pat. Claudianus Poeta . Lugd. 1606. in 16. Clemens Romanus . Colon. 1563. in fol. Clemens Alexandr . Basil. 1566. in fol. Cornelius Gallus , cum Catullo . Cornelius Agrippa . Lugd. 1531. in 8. Cyprianus . Geneuae . 1593. in fol. Cyrillus Alexandrinus . Paris . 1573. in fol. Cyrillus Hierosolym . Antwer . 1564. in 8. D Damascenus . Paris . 1577. in fol. Dares Phrygius : Basil. 1541. in 8. Demosthenes . Venetijs . 1550. in 8. Dictis Cretensis . cum Diodoro Sic. Diodorus Siculus . Basil. 1578. in fol. Dion Nicaeus ▪ graece , Lutetiae . 1551. in 4. Dionysius Areopag . Ludg. 1572. in 16. Idem . Colon. 1526. in fol. Dionysius Halicarn : Franc. 1586. in fol. Dioscorides . Lugd. 1550. in 8. Dorotheus . in Bib : Patr. E Elias Cretensis , cum Nazianz. Ephraem Syrus . Colon. 1603. in fol. Epiphanius . Basil. 1545. in fol. Euripides . Basil. 1550. in 8. Eusebius Pamphili . Basil. 1579. in folio . Eiusdem Histor. ibidem . 1587. in folio . Eusebius Emissenus , Paris . 1575. in 8. Eutropius , cum Suetonio . F Fabius Pictor . Lugd. 1552. in 16. Festus . cum Authoribus Linguae Lat. 1595. in 4. Fernelius de lue Vener●a . Antwerp . 1579. in 8. Flauius Vopiscus cum Suetonio . Fulsbertus in Bib. Patr. Fulgentius . Antwerp . 1574. in 8. G Galenus de vsu partiu●● . Pa●is . 1528. in 4. Ge●●adius . in Bib. Patr. Gregoriu● Mag. Antwerp . 1572. in fol. Grego●ius Neo●ae●arien●●s . in Bib. Patr. H Hegesippus . Colon : 1575. in 8. Heraclides ▪ cum 〈◊〉 . Lugd. 15●7 . in 16. Hermes . in Bib. Patr. Herodo●● . Basil. 1583. in 8. Hesiodus . 1●00 . in 16. Hieronymus . Basil. 1537. in fol. Hilarius . Basil. 1570. in fol. Homerus : Latin : 1528. in 8. Gracolat . in 16. Horatius . in 16. Hugo de Scto . Victore . Venet. 1588. in f. I Iamblicus . Lugd. 1570. in 16. Ignatius . in Bib. Pa●● . Iosephus . Franc. 1580. in fol. Irenaeus . Geneu . 1570. in fol. Isidorus . cum Authoribus Ling. Lat. Isocrates . Basil. 1571. in 8. Isychius . Paris . 1581. in 8. Iulianus Pomerius . in Bib. Pat. Iulius Capitolinus cum Suetonio . Iulius Firmicus . in Bib. Patr. Iulius Obsequens . cum Plinio Iuniore . Iunilius . in Bib. Patr. Iustinus Martyr . Basil. 1565. in fol. Iustinus Historicus Lug. 1573. in 16. Iustiniani Insti●●t . Lug. 1559. in 8. Iuuenalis . cum Horatio . Iuuencun . in Bib. Patr. L Lactantius . Antwerp . 1570. in 8. Lae●tius . Paris . 1570. in 8. Leo Magnus . Antwerp . 1583. in 8. Linschot . Lond. in fol. Liuius . Franc. 1588. in fol. Lucanus . Paris . 1543. in 16. Lucianus . Franc. 1538. in fol. Lucretius . Paris . 1565. in 16. M Macatius . Franc. 1594. in 8. Macrobius . Colon. 1527. in 8. Maffei Indica Hist. Colon. 1593. in fol. Manilius . Lug. Bat. 1590. in 4. Marius Victorinus . in Bib. Pat. Martialis Poeta , Antwerp . 1579. in 16. Martialis Martyr . in Bib. Pat. Mathias a Michon , cum nouo Orbe . Maxentius in Bib. Patr. Maximus Tyrius . Paris . 1554. in 16. Mornaeus . Antwerp . 1585. in 8. Moschus . cum Hesiodo . Munsterus . Basil. 1559. in fol. Musaus , cum Hesio●o . N Nazianzenus . Basil. 1571. in fol. Nemesius . in Bib. Patr. Nicephorus ▪ Callisti . Franc. 1588. in fol. Nilus . in Bib. Patr. Nonius . cum Authoribus Ling. Lat. Nouatianus . cum Tertulliano . Nouus Orbis . Basil. 1555. in fol. Nyssenus . Basil. 1571. in fol. O Occu●enius . Paris . 1547. in 8. Olimpiodorus . in Bib. Patr. Origenes . Basil. 1571. in fol. ●Orpheus . cum Hesiodo . Orthodoxographa . Basil. 1569. in fol. Ouidij Metamor . Cantabr . 1584. in 8. Fastorum . Paris . 1563. in 16. Amorum . Antwer . 1583. in 16. * Orosius . Paris . 1583. in fol. P Pacianus . in Bib. Patr. Palingenius . Paris : 1564. in 16. Persius . cum Horatio . Petrarcha . Basil : 1554. in fol. Petronius Arbiter . Paris : 1564. in 8. cum fragmentis Poetarum . Philo Iudaeus ▪ Basil. 1558. in 8. Phocillides . cum Hesiodo . Picus Mirandula . Basil. 1601. in fol. Pisanus . in Orthodoxographis . Plautus . Colon : 1577. in fol. Platina . Colon. 1593. in 4. Plato . Basil 1551. in fol. Plinius Franc. 1582. in fol. Plinius lunier . Lugd. 1539. in 8. Plutar●hi vitae . Basil. 1579. in 8. E●●sdem Moral . ibidem . 1572. in 8. Polycarpus . in Bib. Patr. Pomponius Laetus ▪ cum Su●tonie . Primasius . Paris . 1543. in 8. Proclus . cum lamblico . Procopius . Tyguri 1555. in fol. Propertius . cum Catullo . Prosper . Louanij . 1566. in 4. Prudentius . Antwerp . 1546. in 8. Ptolomaeus . Basil. 1545. in fol. Pub Mimus . cum Seneca . Q Quintilianus . Lugd. 1580. in 8. Quintus Curtius . Lugd. 1551. in 16. R Ruffinus . Paris . 1580. in fol. Raba●●s Maurus . 1534. in fol. S Sabellicus . Basil. 1560. in fol. Saluianus . in Bib. Patr. Salustius . Lugd. 1551. in 16. Sedulius . Basil. 1528. in fol. Seneca Philosophus . Basil. 1590. in 8. Seneca Tragicus . Antwerp . 1588 ▪ in 8. Sextus Aurelius Victor . cum Suetonio . Silius Italicus . Paris : 1531. in 8. Solinus Polyhist . Lug. 1552. in 16. Solon . cum Hesiodo . Statius . Argentorati 1612. in 12. Stobaeus . Basil. 1549. in fol. Strabo . Lug. 1559. in 16. Suetonius . Basil. 1546. in fol. Symmachus apud Prudentium . T Tacitus . Antwerp . 1585. in 8. Tacianus . in Bib. Patr. Terentius . Venet. 1553. in fol. Tertnllianus . Framkerae . 1597. in fol. Theocritus . cum Hesiodo . Theodoretus . Colon : 1573. in fol. Theognis . cum Hesiodo . Theophilus Alexandr . in Bib Pat. Theophilus Antiochenus . in Bib. Patr. Theophylactus . Antwerp . 1564. in 8. Thucidides . Wittemberg . 1569. in fol. Tibullus . cum Catullo . Trismegistus , cum Iamblico . Tertaeus . cum Hesiodo . V Valerius Flaceus . Paris : 1532. in 8. Valerius Maximus . Lug. 1158. in 16. Velleius Paterculus . cum Suetonio . Varro . cum Authoribus Lingue Lat. Venetus . cum Nouo Orbe . Virgilij Aeneid . Franc. 1583. in 8. Reliqua . Colon : 1612. in 16. Viues de Verit. Christia . Religionis : Basil : 1543. in fol. Voyages of the English. London , 1599. Volaterani Commentarij . Basil. 5159. in folio . X Xenophon . Basil. 1534. in fol. Idem , De Aequiuocis . Lug. 1552. in 16. Z Zacharias Mytilenensis in Bib : Patr. Reverendissimo in Christo Patri ac Domino , D. Martino Fotherbeo , Episcopo Sarisburiensi , viro docto , prudenti , pio , migranti . CHare mihi ante alios merito , Martine , sodales , Flos hominum , specimen morum , dulcissime rerum , Tu qui me noras , notum constanter amaras , I nimium dilecte Deo , cui cedere soli Noram in amore tui , fruere , O fruere omnibus illis Laetitijs animae emeritae ; coeloq , receptus , Quae te dimissum lugent , ne despice terras . Quin saltem hanc animam agnoscis , te , funera amantem Post tua , post mea amaturam . Quin attrahis ad te , Te dignam , indignum te postquam hunc exuis orbem . Eia individuos comites age reddat Olympus Me tibi , teque mihi ; cui te sine , caetera , mundus Immundus , terra insuavis , nil dulce relicto est . Interea quem das , luctus solamen , amoris Mnemosynum , ingenij foetum , pietatis asylum , Dum lego , dum verso librum , in quo mentis imago Emicat inspirata tuae tam viva , resolvor Protinus in lacrymas , visus mihi nempe meummet , Dum lego scribentem , Martinum audire loquentem . Mox vbi me falsum video , spe lusus inani , Quae fuerant laetae lacrymae , fiunt modo verae , Falsaque in immensos redeunt mihi gaudia fletus . Flevit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robertus Martinj relictus . Typographus Lectori benevolo S. HAbes , quicunque legis , Magni Operis , Magni item Author is specimen : immo ne quidem specimen , tam clarae eruditionis , tamque multiplicis lectionis , atque in hoc tam egregio emicuerunt Antistite . Id ipsum nemo , qui eundem in terris degentem novit , non agnoscit . Idemque etiam Tibi liquido constaret , si re●iduatantae Lucubrationis exantlasse , vel ista solum praeludia absolvisse concederetur . Quod si suorum aliquis , hoc praeclarum facinus foeliciter incoeptum , studuer it aliquando prosequi , Lubens curabo , in sequenti chalcographia , vt ●i quid in praesenti erratum sit , & corrigatur ; & quicquid in posterum fuerit demandatum , sedulo excudatur . Interea , veniam a quibusdam precabor serio , & eorum donabit clementia ; quod haec ipsa tam sero in lucem prodeant , ita iam olim defiderata : quippe qui varie impeditus , non quod volui , sed quod potui , nunc demum praestiti De caeteris , non multum gravabit tua , Lector , aequanimitas , quod multorum Elogijs , in honorem tanti Praesulis , ascribendis supersedeam ; & Epitaphium hic super addam , quale nuper in frontispicio Monumenti , in Ecclesia Parochiali Omnium Sanctorum Lumbard-Street London , extructi , insculptum vidi . Quem Charis asseruit sibi , quem sibi Musa , suumque Dixit & Haec , pariter dixit & Illa , suum : Abstulit ambabus Deus Arbiter & Tuus , inquit , Hic erat , atque Tuus ▪ Nunc erit ille Meus . Contra Atheos Athleta fuit Mihi , voce , styloque Nunc est Athletae danda corona Meo . Sum cinis , hic qua sum , sed & hic cinis emptio Christi est . Caetera , quae mea pars , Pars mea Christus habet . Vnisti , Deus , ambo semel : Deus , ambo revni : Sic tecum totus , qui mea Pars es , ero . DEPOSITVM . REverendi in Christo Patris , ac Domini , Doctor is MARTINI FOTHERBEI , olim SARISBVRIENSIS EPISCOPI ; qui , ex antiqua , & vere generosa , de Grimes by magna , in Comitatu Lincolniensi , familia oriundus ; CANTABRIGLAM , inde accitus ; & Collegij Sanctaeac Individuae Trinitatis Socius meritissime cooptatus ; singulis , atque , ordine , summis Academiae gradibus est insignitus . Hic , postquam celebris , Ecclesiae Cathedralis ac Metropoliticae Christi CANTVARIENSIS , Praebendarius , annos viginti duos perdur asset ; tandem , per Serenissimum Regem IACOBVM , ( cui & a Sacris erat ) ad Episcopatum SARVM evectus est . Vixit , omni Scientiarum Humanarum Divinarum genere , vir instructissimus ; Concionator idem disertissimus ; Haeresin , & Hypocri●in validissime perosus ; Vitaeque ac morūtum gravitate tum suavitate eximius ; Exteriori Corporis decore spectabilis ; Politiori Sermonis elegantia praestans ; Potioribus Animi dotibus adornatus , Memoria nempe fideli , Ingenio foelici , Iudicio acri , & , in rerum administratione , Prudentia plane admirabili ; Omnibus sane numeris , quos Humana capit conditio , ade● consummatus , vt vel primarijs viris facile exaequandus , nullis exuperandus esset . Adversus Atheos doctissimum opus instituit : cuius auspicium , & quasi vestibulun● , Londini , heu moriens , Typis mandandum reliquit . Corpus hic Sepulchro donari petijt , sub beata Resurrectionis spe . Spiritum ipse suum immortalem , Patri Spirituum pie placideque reddidit , Die Martij , 11. Anno AErae Christianae . 1619. AEtatis suae . 60. NOn sibi mellificauit Apis ; sed crura tetendit , Corda hominum Sacro melle replere suo ▪ Contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penna pugnat , vitaque repugnat , Et moriens viuit ; sic probat esse Deum . Qui legis , in Propriam Conuertas pabula Carnem ▪ ( Viuificans vitae est , Spiritus arrha nouae ) Mortales immortales oracula reddent , Non posse , his Saturos , experiere , mori ▪ Esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libro , Tibi funebre , Carmen Qui fecit , voluit , Frater , Amicus , idem . A Brother , and a Friend , hath made this Verse , To come to thy Bookes birth , become thy Herse . T. L. Lectio , materies , ordo , stylus , om nia mira hic . Haud miror tamen haec omnia . Cur ? Stupeo . O Praesul , miro mira scribis alite . Stupidus sit hercle oportet , haec qui non stupet . Persequere fausta , quod Libri reliquum est , avi . Sed ocyus T● prodeat superstite . Ego Liberos , Librosque nolim posthumos . R. C. The Prologue to the worke . CHAP. I. 1. To beleeue there is a God , is the ground of all Religion . 2. The end and purpose of this Booke , is to proue that Position . 3. This cannot be beleeued , but by the helpe of Prayer . 4. It cannot be proued , a Priorj . 5. Yet may it be shewed , a Posteriori . THe very first foundation of all pietie and Religion , is To beleeue there is a God : as it is generally beleeued , and confessed by all men , both by Christians , Iewes , and Heathen , if they hold any religion . The Apostle in the Epistle to the Hebrewes , layeth this , as the first ground of all religion and Godlines , to beleeue , That God is . For , as Lactantius very truly noteth , Caput est primum Diuinae Legis , ipsum Deum nosse : It is the very first head of the law of God , to know and beleeue , that there is a God. And againe , a little after . Hic est Sapientiae primus gradus , vt sciamus , quis sit nobis verus Pater : This is the prime degree of wisedome , to know who is our true God and Father . Yea and Palingenius , vnto the same purpose . — Prima est virtus , prim● est sapientia , Regem Coelicolûm Patremque hominum cognoscere — It's Mans prime vertue , Wisdom's chiefest thing , To know his Father to be Heauen 's high King. Nay , Pietas in Deum est super omnia , quasi culmen & corona virtutum ; saith Theophilus Alexandrinus : Nay , Virtutum omnium principium , saith Philo Iudaeus . True pietie towards God , is not onely the highest , but also the first of all other vertues . Neither doe Christians onely reckon this , for the first stone in the building of Religion : but the Iewes doe also confirme the very same . Aben Ezra , in his Exposition of the ten Commandements , saith of the first of them , that , Hoc primum dictum , est fundamentum omnium nouem verborum , quae sequuntur post ipsum . The first of the Commandements , ( which prescribeth vnto vs the hauing of a God ) is the very true foundation of all the other nine . Yea and the same is also confessed euen by the very Heathen . Seneca affirmeth ( and that very truly ) that it is primus Deorum cultus , Deos credere . It is the first branch of the worship of God , to beleeue There is a God. Yea and it is primus cultus too , not onely Ordine , but also Honore : It is the first in Honour , as well as in Order . For , Maiorem virtutem religione , pietateque in Deum ( saith Plato ) nullam in humano genere inveniri , quisquam sibi per suadeat . Let no man be perswaded , that there is any greater good in the Societie of men , then is true pietie , and religion towards God. And therefore , it was Chrysippus his opinion that , Cognitio de Deo , principium est cognitionis & bonoru● & malorum . The knowledge of this one thing , that there is a God , is the beginning of all other knowledges , both of good and euill things . Whence both Phocylides and Pythagoras beginne their Poems , with , Primùm , cole Deum — Remember first , Feare God thou must . So that , by the confession of all sorts of men , this is the very ground of all Religion , To beleeue there is a God. And there can be no Religion , where this is not beleeued . For how can there be any godlines , where there is no God ? If there be no beliefe , no opinion of God , there cannot be possibly any affection of godlinesse : no nor any effect of goodnes neither . For as cōcerning godlines , it is the obseruation of Plutarch , that the ignorance of God , is the root of all vngodlines . Deorū ignoratio in duris ingenijs impietatem ingenerat . And as concerning goodnes ; it is the obseruation of Silius Italicus , that the ignorance of God is the root of all wickednes . Heu primae sc●lerum causae mortal●bus aegris Naturam nescire Deûm — Alas , the cause of sinne , is onely this , That Sinners know not , what Gods Nature is . Which Abraham also , in a manner , confessed , when he thought thus in himselfe ; Surely the feare of God is not in this place , and therefore will they kill me for my wife . For where the feare of God is not , there euen , Homo , sacrares , etiam per ludum & iocum occiditur . There euen the killing of a man , is but a sport vnto them . So that where there groweth not true religion and godlines , there must grow of necessitie all kind of sinne and wickednesse . 2. And therefore the maine scope and purpose of this worke , is , to proue There is a God : and so to lay in mens hearts a foundation of Religion . Which being once well and substantially done , all the other three positions will follow in their order , euery one with great ease in the necke of another . For as Socrates collecteth in morall Philosophy , that , Quibus id semel persuasum est , nihil vt se malint , quam viros bonos esse , ijs reliquam facilem esse doctrinam ; That he that once hath entertayned but this one resolution , that ( come of it what will ) he will be a good man , the learning of all other things will be very easie vnto him : so is it true likewise , in the doctrine of Diuinity ; that he who once hath entertained but the first of these positiōs , in faithfully beleeuing that there is a God ; vnto him all the rest will be easie to be proued . For , if he once admit , that There is a God , he must admit him to be God vnder those diuine properties , which are naturall , & essentiall vnto God : that is , he must yeeld him to be , both Optimus , and Maximus : which , by the common notion , are his proper attributes . From whence it follows , That there can be but one God : which is our second position : because Superlatiues are Singulars ; & by their singularitie , not communicable vnto many . Now , this being admitted , that There is but one God : then compare Iehovah our God , with all the other Gods of the Heathen , and it vvill easily appeare , that he must needs be that one . For the Workes which he doth , they doe testifie it of him . Novv , this once being yeelded that our God Iehouah is the onely true God , it vvill easily be proued , that The Scriptures are his word , by the diuinenesse of that doctrine , vvhich is contayned in them . And , that once being yeelded , it vvill follovv of congruitie that vve must performe those duties , vvhich in the same vvord are prescribed : vnlesse vve vvill despise , both the will , and word of God. All these points hang together , euery one vpon another , by an indissoluble Chaine . So that the vvhole consequence of all Religion , dependeth altogether vpon the prouing , and approuing of this first proposition , That there is a God. 3. But this point can neuer vnto any good effect , be either proued by me , or approued by you , vvithout Gods speciall grace , and blessing vpon vs both . For it is very true , vvhich Plato affirmeth , Hoc nemo docebit , nisi Deus adiuuerit No man can euer teach it , if God himselfe doe not assist it . And therefore Theodoret in his Sermons De Providentia , beginneth his ninth Sermon , vvith an holy inuocation , Prouidentia illa , quam impij oppugnant , in auxilium vocata ; calling to his assistance , in his fighting against Atheists , the same diuine prouidence , vvhich they so fight against . And so likevvise doth Epiphanius , in the beginning of his vvorkes : Valde time● , vt qui moliar opus non vulgare , et invoco ipsum sanctum Deum , &c. I ●ndertake no vulgar vvorke ; and therefore inuocate the holy God , to send his heauenly light into my minde &c. And Nazianzen , in one of his Orations , prescrib's it for a rule , that , Quis quis vel orationem aliquam , vel negotium auspicatur , non alium meliorē , commodior emque ordinem , tenere potest , quam vt a Deo incipiat , et , in Deo conquiescat . Whosoeuer doth beginne any solemne Oration , or any other kind of negotiation , he cannot possibly obserue any better order , then both to take his beginning from God , and to make his ending in God. And herein , it is a matter of very vvorthy obseruation , to note ( in this point ) the pietie , euen of the very Heathen : of their Poets , Orators , and Philosophers : hovv all of them doe auspicate the beginning of their vvorks , vvith prayers and invocations vnto their Gods. Let me giue you an instance or tvvo , to this purpose . For Poets vve see it euidently both in Aratus , among the Greekes ; and Virgil , among the Latin's ; that both of them beginne their Poems , vvith Ab Ioue principium — With Ioue the Muses must begin , in plaine and expresse termes . And there is nothing more familiar amongst all the rest , then still , with the proposition of their worke , to ioyne some invocation vnto their Gods , or Muses . For Orators , Pericles ( amongst the Greek's ) in all his Orations , was wont still to make a prayer for good and prosperous successe . And the same we may see likewise in the Orator Demosthenes , how in that weighty cause , his Oration De Corona , he beganne it with a prayer for a fauourable audience . Deos De●sque omnes precor , &c. And Plinie Iunior , amongst the Latin's , in his Panegyrical Oration vnto the Emperor Traian , reporteth ; that it was not onely an ordinary custome , but also a religious institution of the Romanes , That they should beginne with prayer , not onely , in all their ciuil affaires , but also in all their solemne Orations . Yea and Protagoras ( though by some esteemed an Atheist ) yet he maketh Precationem , cationem , to be one of the essentiall parts of an Oration . Yea , and so did also diuers other Orators beside him , as Laertius reporteth : but he maketh prayer to be the first of them in order . And for Philosophers , Plato reporteth the same of the Athenians , which Plinie before did of the Romans , that they ordain'd a law , to inioyne their Philosophers , to beginne all their disputations with prayers . Tua interest , ô Timae , invocatis ( secundùm legem ) Dijs , disputationem exordiri . It is your part ( ô Timaeus ) by calling vpon the Gods ( as is appointed in our Lawes ) To giue a beginning to our intended disputation . And againe , in the same Booke . Deum nunc disputationis servatorem in primis oremus . God is the true maintayner ( and , as it were , the moderator ) of this our disputation : and therefore , first of all , let vs call vpon him . Yea and Tullie ( among the Latin's ) in his second Booke De Legibus , beginneth there his Treatise with invocation vpon the Gods. A Dijs immortalibus sunt nobis agenda primordia : citing for his defense , the fore-cited religious example of Aratus . And this his pious imitation , is , in the same place , very greatly approued , by his Brother Quintus . Yea and Xenophon generally prescribeth Omnem a Dijs actionem auspicari oportere : That euery humane act ought alwayes to make his beginning with God. Yea and Theodectus likewise ; vnto the same purpose A Dijs initium sumere omne conuenit . It is alwayes fitting , to take from God our beginning . Which Pietie of the Heathens , will , out of doubt , condemne the impietie of vs Chr●stians , if in our like businesses , we vse not the like Godlines . Now , if we ought to sanctifie our ingresse , with our prayers , in all our other attempts of importance : then ought we , most of all , to call vpon God , when we come to dispute of the nature of God : which is an attempt of the greatest importance . And therefore Plato beginneth that his weighty disputation , wherein he sought to proue that there is a God , by inuocating the helpe and assistance of God. Agè igitur , nunc , magis quàm vnquàm , Deum omni studio invocemus , cùm Deos esse diligenter demonstrare conemur . Let vs now , most of all , implore the helpe of God , when we goe about to show and to proue , There is a God : because this can neuer be learned , if God himselfe doe not teach it . For , as light ( saith Philo Iudaeus ) cannot be showen by any other meanes , but onely by his owne naturall shining and brightnes : so God ( who is the true light ) can neuer be knowne of vs , vnlesse he doe manifest himselfe vnto vs. And therefore ( as Plutarch hath very well obserued ) Cùm omnia bona sint a Dijs immortalibus petenda , tum maximè Deorum ipsorum cognitio . As all other good things ought only to be begged , by Prayer , at Gods hands : so chiefely and principally the knowledge of God : which is the very chiefest & principallest good : quo neque maius Homo accipere , neque dignius homini Deus ipse dare potest . Then which neither man can receiue any greater , nor yet God himselfe bestow any better : as it followeth in the same place . Now it is Aristotles owne collection ; that , if God be the Giuer of the lesser goods , then must he needs much more be the Giuer of the greater . Si quod aliud est munus Deorum hominibus , consentaneum est rationi , & felicitatem a Dijs ipsis dari : et eò quidem magis quò caeteris humanis donis est praestabilius . If God hath giuen any other good gift vnto men , it standeth with all reason that felicitie it selfe must also be of his donation . And that so much the rather because it is more excellent then any other . Nam ipsum bonorum omn●um Authorem ( saith Plato ) cur non etiam maximi boni causam arbitrabimur ? For why should we not iudge , that he , who is the author of all good , should specially be the giuer of the greatest good ? Which Religious is admonition I thought good to premise vnto the Treatise following , to work● thereby , in my Reader some touch of religion : that as well he in reading , as my selfe in writing , by inuocating diuine grace , might haue Gods holy blessing shed out vpon our labours . Without which if any man dispose himselfe to reading , affying onely vpon his owne wit & vnderstanding ; it will be the next way to frustrate and make voyd , both all my paines , and his . For then , I shall say nothing so consonant vnto reason , which ( by the conceit of a strange reason ) he will not seeke to euerte ; yea and take a pride too in it . But , if in a godly humilitie , and with a Christian studie , he prepare himselfe to reade , seeking only to edifi ▪ himselfe in the truth , and following that good counsell , which S. Herom prescribeth , Orationi lectio , lectioni succedat oratio : Let reading succeed prayer , & prayer succeed reading ; then , I doubt not , but by this my poore labour and indeauour , both he may reape great profit , & my selfe receiue great comfort . For ( as Boetius obserueth in this very case ) Sil vltra se humanitas nequit ascendere ; quantum imbecillitas subtrah●t vota suppl bunt . Since humanitie cannot possibly ascend aboue it selfe , let that which is wanting in our infirmitie , be supplied by our pietie . 4. So that all the hope of good and prosperout successe , in the proofe of this fi●st position , dependeth especially vpon the Readers disposition . It will be a worke , to me either easie , or difficult , to proue There is a God , as the Reader is prepared , or vnprepared to receiue it . To him that is disposed to beleeue it , there is nothing more easie to be proued : to him it will be Facile , veritatem han● ostendere , Quòd Dijsunt : as Plato truly noteth . But to him that will deny it , there is nothing more hard and difficult . Seneca indeede , in his Booke De Prouidentia , maketh no great accompt of difficultie in this Argument . Faciam reni non difficilem ( saith he ) causam Deorum agenti . I shall vndertake a Worke of no difficult performance , to proue , that the world is ruled by Gods prouidence . And it is true in very deed , as the case then stood with him . For to him that yeildeth , that There is a God ; though he denie his Gouerning of the world , ( as the Epicure doth , against whom hee there writeth ) it is no great masterie , to demonstrate Diuine Prouidence : and so , from that which he granteth , to inforce what he denieth : because Prouidence ( in the order of our vnderstanding ) is a Consequent vnto diuine essence naturally inhering in it , as in his proper subiect . Now Consequents are easily proued : because they haue their Antecedents . But to him that denyeth , that There is a God ( as the Atheist doth , against whom I doe write ) it is a thing not very easie : but he may iustly vse a cleane contrarie Exordium : Fa ci● m rem haud ●acilem ▪ Deorum causam agam . For this is not a Conclusion but a Principle : yea , and that the very first of all other Principles . For as God him selfe is prima veritas : so this position of him is primum verum , that , There is a God. Now Principles , in all Arts , are most difficult to be proued : because they haue not Antecedents , being Prima of themselues ; yea and immediate propositions , which haue no Media to make them conclusions , no not in the most Demonstratiue scientificall Syllogismes : but shine onely by their owne light : and therefore be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That is , truths of such dignitie , estimation , & credit , that euen for themselues , they ought to be beleeued . Such as , in Geometrie , that ; T●tum est maius qualibet sua parte : in Arithmetique , that ; Ab aequalibus si aequalia demas , remanentia erunt aequ li● : in Christianitie , that ; Christ Iesus came into the world , onely to saue sinners . Of which position , Th' Apostle there affirmeth , that It is both a true saying , and by all meanes worthy to bee receiued . It is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both sermo fidelis , and fide dignus : and so , a true patterne of a Theological axiome . And such is also this our present position , that There is a God. A truth of such clearenes , as is worthy to be receiued : but yet ( euen for the clearenes ) the lesse able to be proued : as Clemens Alexandrinus expressely affirmeth . Est haec de Deo oratio omnino difficillima : quoniam cuiusuis rei principium est inventu difficillimum : Th●s our discourse of God is of all other the most diffic●lt , b●cause the first principle in all things is the hardest to be found out : adding ( for this principle , as concerning God ) that it is omnino primum & antiquissimum principium , ( et ideo ) difficillimum ad demonstrandum : the first and most ancient principle , and therefore of all other the most indemonstrable . For all Principles being Prima , and Notissima of themselues , are thereby made in ●emonstrable : because whatsoeuer can be brought to proue them , must needs be obscure and posteriour vnto them . And therefore , for the admitting of Principles in all Arts , if the learner be so dull , as not to perceiue the certaine truth of them , and so doe stragger in beleeuing them , the Teacher yet must begge of him , that he will admitt them : because otherwise he cannot goe on in his teaching . Whereby ( through the dulnesse of many learners ) the first principles of Arts , which in themselues be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet become vnto such , but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Things graunted , but vpon ●urtesie , not yeelded vpon nec●ssitie . This the Orator obserueth to be true in Geometrie . Solent Geometrae , non omni● decere , sed quaedam p●stul●re , vt sibi concedantur , quò faciliùs quae volunt explicent : It is the custome of Geom●tricians , not to teach all their doctrines , but to entreate that certaine of th●m may be yeelded vnto them , that so they may the better demonstrate the rest . And th'Apostle insinuateth it likewise to be true in Diuinitie . For in the Epistle to the Hebre●es , he setteth downe these for two Diuinitie-Principles : That there is a God ; and That he is the rewarder of them that seeke him . Which two postulata , if they be not , at the first , presumed by the Hearer , and granted to the Teacher , there cannot possibly be any proceeding vnto the other grounds and rules of Religion . And therefore he telleth vs , that Whosoeuer will come vnto God , hee first must both beleeue , That God is : and that he is a rewarder of those that seeke him . And if these two be not graunted , all is brought vnto a stand : there can then be no proceeding , neither in teaching ; nor in learning : as euen Tullie sheweth most plainely in this very Case : Where he is forced to begge this postulatum of Atticus : That the world is ●uled and guided by Prouidence : that so he may lay a ground for the following disputation , which , without yeelding of this , could not possibly be done . Dasne igitur hoc nobis , Pomponi , Naturam omnem di●initùs regi ? Do sanè si postulas , saith he . O Pomponius , doe you then grant thus much vnto vs , that the nature of all things is ruled by some God ? I verily ( saith he ) will grant it if you will but desire it . 5. But here it may be obiected : Why then should I take vpon me to proue it , if it be , in nature , such as cannot be proued ? This must needs proue all my labour to be clearely lost : especially the Aduersarie being so hard and refractarie , and so vtterly obfirmed , to denie it , as it must needs be with the Atheist : who cannot yeeld vnto this our position , without betraying the very fortresse of his owne Irreligion . But vnto this Obiection I answere , out of the Philosopher : That , there be two kindes of Demonstrations , or proofes . The one is a demonstrating of Causes by their effects : which is a proofe drawne a posteriori , and is called by Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Only a declaring that such a thing is thus and thus , without rendring any reason , or alledging any cause . The other is a demonstrating of the Effects by their Causes : Which is a proofe A priori , and is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a declaring why such a thing is thus and thus , and thus : rendring for it a good reason , and alledging a true cause . By this latter kind of Demonstration , which sheweth Propter quid sit , the Principles cannot be proued : they cannot be demonstrated , A causa , and A Priori ; because they haue no prior or superior cause ; being the prime causes themselues . But by the former Demonstration , which sheweth onely Quòd sit , they may well enough be proued : they may be proued , Ab Effectu , and Aposteriori : which is better knowne to sense , though the other be to Reason ; better knowne to vs though the other be to Nature . To make this plaine , by a familiar example , for the better information of the simple : That the Fire is hot , is a Physical Principle : Of which though no man can giue a true cause or good reason , Why it should be so ; yet may euery man demonstrate , and make it plaine , that it is so . Though no man can tell the cause , Why the Fire is hot , yet may euery man shew by the effects , that ( surely ) it is hot ; because it warmeth , heateth , burneth . And so it is likewise , in this our present instance . Though no man can proue A caus● , why there should be a God ; yet may euery man collect Ab Effectu , That there is a God : by that Wisedome , which we see to haue beene in the Making ; that Order , in the Gouerning ; and that Goodnes , in the preseruing and maintayning of the World. All which argue as effectually , That there needs must be a God , as either Warming or Burning , That the Fire must needs be hot . Now these posterior Arguments , though they be not so strongly concludent , as the former ; yet are they sufficient to carry the matter . For , as Aristotle himselfe noteth : Mathematica certitudo non est in omnibus quaerenda : Mathematical certitudes are not required in all matters . And he practiseth according to his rule , in his Ethicks : holding it sufficent ( in matter of Moralitie ) to giue Rules , which holde not alwayes vpon necessitie ; but , for the most part , or more commonly . Then much lesse is it needfull , in matter of Diuinitie , to bring such inuincible demonstrations , as reiect all haesitations . Especially not in this case : which hath layd his foundation , neither in sense , nor in science but meerely in beleef . Which ( as Clemens Alexandrinus noteth , ) being founded but vpon the bare authoritie of Gods word ; yet begetteth ( in this point ) a farre more cleare vnderstan●ing , then can be wrought in vs , by any demonstration . Neque scientia accipitur demonstratiua : ea enim ex prioribus constat , et ex notioribus : Nihil autem est ante ingenitum . Restat itaque , vt diuina gratia , et solo , quod ab eo proficiscitur , verbo , id , quod est ignotum , intelligamus . There is here no demonstratiue knowledge to be had : for that ariseth from those things , which are both before , and better knowne then that which we demonstrate . But before that , which is it selfe without all generation , there cannot possibly be any thing . It therefore remayneth , that by the virtue of Gods heauenly grace , and of his diuine word , we come to know euery thing , which before was vnknowne . So that Demonstrations are here vnproper and vnprofitable . And therefore , I desire that aequanimitie of my Readers , which Tullie ( out of Plato ) doth of his ; euen in this very case : that Si for●è de Deorum natura ortúque mundi disserentes , minùs id quod h●be●●us animo cons●qu●mur ; vt tota dilucidè & planè ex●rnata oratio sibi constet , et ex ●mnipar●e secum consentiat ; haud sanè erit mirum , contentique esse d●bebitis si probabilia dicentur . Aequum est enim , meminisse et me , qui disseram , hominem esse , e● v●s qui iudicetis : vt si probablilta diceniur , ●e quid vltra requiratis : If haply in speaking of the nature of God , and of the original of the world , I cannot attaine that , which I propounded , and desired ; that my whole discourse be both familiar , and eloquent , and cohaerent ; it is no great meruaile , and you ought to be content , if I write but what is probable . For it is fit you should remember that , I which write , am but a man , and that you who reade , are but men yourselues . And therefore , if I bring you but probable reasons , you ought not to exacte any more at my hands . For in this case , it is sufficient to obtaine the cause , if those Arguments , which we bring to proue There is a God , be of greater certaintie , strength , and consequence , then those which the Atheist bringeth , to proue There is no God. Which , I hope , shall be made euident , in the eight and last Booke . CHAP. 2. 1. What manner of Authorities be the weightiest in this case . 2. That , they may not here be vsed . 3. How yet , they be here vsed . 4. What be the most proper , in respect of the Aduersaries . 5. Why they be more proper then any other . IT is good in all causes , for euery man , to vnderstand , not only his aduantages , but also his disuantages : lest expecting greater matters then the cause will affoord , he be needlesly offended , when his expectation is destituted . The Cause here in quaestion betweene Atheists , and Christians , hath two great disuantages . The first of them is this ; that by the clearenes of the Position now called into quaestion , Whether there be a God ; we are cut off , from the strongest kinde of our Arguments , which containe the causes of their owne Conclusions : as I haue already shewed in the former Chapter . The second , that ( by the infidelitie of the Aduersarie ) we are likewise cut off , from our weightiest Testimonies : as I purpose to shew in this . The weightiest Testimonie that can be brought , in this cause , to proue , There is a God , is to produce ( for the proofe of it ) the Testimonie of God , speaking in his owne word . This is proper , this is naturall , this is truly inhaering in the very marrow of the cause . None other in the world can haue aequal authoritie . And though the Pharises obiected against our Sauiour Christ , that his Testimonie was not trne ; because he testified of himselfe : yet he answered them truly againe vnto that , that it was no good consequent : but that , though he testified of himselfe , yet his testimonie was true . For what can possibly be true , if the Testimonie of Truth be not ? Christ is the truth it selfe : and so likewise is God : yea and so likewise is his word . Sanctifie them with thy Truth : Thy word is Truth . It is not true in Concreto , but , Truth it selfe in Abstracto , without mixture of any thing , but onely pure and simple Truth . And therefore ( as Saluianus very truly collecteth ) Necesse est , quicquid incorrupta veritas loquitur , incorruptum sit Testimonium veritatis : It must needs be a Testimonie of vncorrupted Truth , that commeth out of the mouth of Truth . So that ( as Clemens Alexandrinus affirmes ) Fide dignus est Deus , qui sua annunciet : God is a credible witnesse , though he testifie for himselfe . Nay ( as Philo Iudaeus addeth ) Deus solus est idoneus , qui de seipso pronunciet ; God is the onely fit witnesse , to testifie of himselfe . For , Cui potius quisquam credat , quàm Deo ? saith euen the heathen man Xenophon : Is there any man in the world , whom a man ought rather to credit then God ? That were vtterly absurd . And therefore ( as Clemens Alexandrinus addeth , in the fore alledged place ) Est ergo hoc credendum , ex Platonis quoque sententia , etiamsi absque probabilibus , aut necessarijs demonstraionib●s , per vetus et per nouum Testamentum praedicetur : We ought to giue credit vnto this , euen by the opinion of Plato himselfe , not expecting either necessarie or probable demonstrations , though it be but only testified by the old and new Testaments . Nay these two be indeed the onely fit testimonies , that can be brought in this case . Non enim relictum est hominum eloquijs de rebus Dej , praeterquàm sermo Dej : saith S. Hilarie : There is left vnto men , none other fit Testimonie for the things of God , but only the holy word of God. Reliqua omnia ( saith he ) & arcta sunt , et conclusa , et impedita , et obscur● : All things else , whatsoeuer , sauing only the holy Scripture , are both straight , and scant , and intricate , and obscure . And therefore it is a very good course , whereunto Orosius directeth vs : Ab ipso audias , ipsique Deo credas , quod verum velis scire de Deo : We must heare , & beleeue God , if we will know that truth , which belongeth vnto God. 2. And yet these weighty and important Testimonies of God , and of his word , so proper , and natural vnto this cause , we may here in no case vse : because they be not allowed by the Atheists , our Aduersari●s . For they , as they denie that There is a God ; so doe they denie likewise that The Scripture is his word . Nay they must doe this , by consequence . For , if they doe grant , that The Scripture is Gods word ; they doe contradict themselues , if they say There is a God. And therefore , they doe cast God , and his holy word , both together , out of doores , as meere fables and deuises : affirming directly of the holy Scriptures , that they be not Diuinae , sed H●manae voces ; ( as is affirmed by Lactantius ) They be not ( say they ) the Oracles of God , but the inventions of men . Yea and they haue no better opinion euen of those Treatises of the Heathen , which are written of God , and of his religion ( as Macrobius likewise reporteth of them : ) Epicureorum tota factio , aequo semper errore , a vero deuia , et illa aestimans ridenda quae nesciunt , Sacrum volumen , et augustissima irrisit Naturae seria : The whole faction of prophane and vnholy Epicures , erring aequally from all truth , and commonly scorning those things which they know not , doe vsaully deride , both all the holy Scripture , and also the most serious and important works of Nature . Which peruersenes of theirs so greatly offended the learned father Saluianus , that he will not vouchsafe to dispute the matter with them : chusing rather to leaue them in their owne infidelitie then to cast away his paynes vpon them vnprofitably . Si cum Christianis ago , probaturum me quod ago , non dubito . Si autem cum Paganis , probare contemno . Non quia de ficiam in probatione ; sed quia profuturum , quod loquor , esse , despero . Infructuosus est quippe , et inanis labor , vbi non recipit probationem prauus aud●tor . If I haue to doe with Christians , I shall quickly proue the cause : But if with infidels and Pagans , I scorne to lose my paynes . Not that I am in doubt to be defectiue in my proofe , but that I am out of doubt not to speake vnto their profit . For it needs must be an idle and vnprofitable labour , when the proofe is not receiued by the euill disposed Auditor . This was the resolution of that learned Father . But it is not mine . I purpose not , in this cause , to be so peremptory with them : but to win them as I can , both by disputing , & perswading . And therefore , the best way of preuailing with them , will be , onely to vrge such Arguments vnto them , as haue passage amongst them ; and such Authorities , as haue some credit with them . Now , that hath not the Scripture , as you heard before . And therefore , in this case , we must not proue by Scripture , that That is a God : For that would be but a foolish kinde of proofe . It would be meerely idle , to call vpon our Aduersaries to heare an Argument , from Authoritie : and then to cite such Testimonies , as with them haue none authoritie : This would make the cause ridiculous . But if we wil preuaile either with them , or against them , we must bring only such authorities , as with them haue credit and reputation , that is , not the testimonie of the holy Scriptures , but rather the testimonie of prophane and Heathen Writers ; whom , they wholy accepting in all other matters , cannot wholy reiect in this . And therefore Lactantius reproueth S. Cyprian , as being greatly ouerseene , that in his disputation with Demetrian , an Heathen , he would seeke to confute him by the Authority of Scriptures : whom he should haue confuted by Philosophers , and Histories , and by naturall Reasons . Qua materia non est vsus , vt debuit ( saith he : ) Non enim Scripturae testimonijs ( quam ille vtique vanam , fictam , commentitiam putabat ) sed argumentis , et ratione fuerat refellendus : Cyprian handled not his matter , as he ought to haue done . For he should not haue confuted him by the testimonie of Scriptures ( which he held for vaine , and idle , and meerely commentitious : ) but rather by the strength of Arguments , and Reasons . And againe a little after . Huic oportebat quia nondùm potu●t capere diuinae , priùs humana offerre testimonia , id est , Philosophorum , et Historicorum , vt suis potissimùm refutaretur Authoribus : He ought not , vnto him to haue alledged any Diuine authorities , but onely humaine : because he was as then vncapable of them : that so he might conuince his errors , by the credit and authoritie of his owne proper authors , that is , Philosophers , and Historians . Yea , and this his castigation of the blessed Martyr Cyprian , is approued by S. Hierome , as a iust and deserued one . Where he prooueth by the practice of a cloude of Witnesses , both of Greeke and Latin Fathers , that it is more proper and naturall , to confute all kinde of Heathens , by the testimonie of their owne writers , then by the authoritie of the Scriptures : because , with those men , these haue small authoritie , or none . And therefore , saith Iustin Martyr , euen in this very case : Non ex diuinis historijs nostris , haec probare aggrediar , quibus vos nondum ( propter inveteratum in animis vestris Maiorum vestrorum errorem ) fidem adhibere vultis : sed ex vestrarum ( nihil ad nostram Religionem pertin●ntium ) literarum monumentis . I will not proue these things vnto you , out of our owne writers , which you doe but smally credite ( through an errour implanted in you by your Ancestors ) but I will proue it vnto you , out of your owne Authors , which are no way partiall vnto the faith of Christians . And Lactantius likewise , vnto the same purpose . Omittamus Testimonia Prophetarum , nè minùs idonea probat●o videatur , ab hijs quibus omninò non credit●r . Veni●mus ad Authores ; & eos ipsos , ad veri probationem , testes citemus , quibus contra n●s vti solent ; Poëtas dico , ac Philosophos . Let vs leaue the Testimonies of the holy Prophets : because they will carrie no fit probation , especially vnto such as distrust and discredite them . Let vs therefore come vnto their owne Authors ; and vse those men as witnesses for the Truth , whom they commonly doe cite and produce against the truth : I meane , their Poets , and their Philosophers . And againe in an other place . Neque nunc Prophetas in testimonium vocabo : sed eos potiùs , quibus istos , qui respuunt veritatem , credere sit necesse . I will not , as now , cite the testimonie of the Prophets : but rather of such Authors , as those men , which refuse the truth , yet haue no power to refuse . So that , neither the testimonie of God , nor of his word ; though they haue in themselues the greatest strength of probation , yea and be most incomparably beyond all exception ; yet may be vsed by vs , in this our disputation : vnlesse we would propine , both our selues , and our cause , vnto open and iust derision . And therefore , whosoeuer will either conuert , or confute the Atheists , he must vse such Authorities , as haue some authoritie with them , not such , as be derided , or reiected by them ; such as be , both the Prophets and Apostles , and all other holy Writers , all Christian Diuines , and generally , all Christi●ns . For all these , in this cause , are suspected by the Atheists , as parciall and inclining witnesses . So that , by the weakenesse of our Aduersaries : wee are forced to forbeare the strongest of our Authorities : and ( after the Apostles practice ) to feede them with their owne milke , rather then with our strong meate ; because , as yet , they bee not able to beare it . Not with the strong meate of the Scriptures , though that were better for them : but with the milke of their owne writers , because this is fitter for them . Ista quidem meliùs , Divinis edita libris , Cognoscenda forent ; vbi Legis in aequore aperto , Promptum esset , ventis dare libera vela secundis . Sed quoniam rudibus metus est intrare profundum , In tenui primùm discant procurrere rivo . Saith Prosper . This Subiect better seem's from sacred writ To spring , and better thence t' haue learned it : Where in the Lawes broad Sea , with wind and tyde , Ther 's happier saile , then any where beside . But cause to ruder Novices , it is , A province full of fearefulnes , I wis , Into the great vast deepe to venture out ; Some shallow Riuer , let them coast about , And by a small Boate , learne they first , and marck , How they may come to manne a greater Bark . 3. And yet haue I here vsed them , both frequently , and largely : but not so much vpon hope to doe any great good vpon the Atheist with them , by pressing directly their Authoritie vnto him , as indirectly to grow somewhat vpon him , by an Artificiall circumduction of him : and that by these two reasons following . First , because of my often allegation of the holy Scriptures consenting so fully with other Heathen writers , the Atheist may the better be able to discerne ; that there is an vniuersall agreement , and a generall consent of the whole world , against him ; both of Christians , Iewes , and Pagans : and thereby see more plainely , his owne nakednes and pouertie ; how bare , and weake , yea how desolate he is , and vtterly forsaken , both of God , and men : and by that meditation , be more easily drawne , to apprehend the singular follie of that his singular opinion : which hath made him such a spectacle , both to Angels , God , and Men : as it were some vncouth monster . And so indeed he is . For , Magnum est ipse prodigium , qui , mundo credente , non credit ( saith S. Augustine ) He is ( surely ) some great Monster , that will abide in Atheisme , when he seeth the whole world to beleeue , beside him . So that , in this respect , the allegation of the Scriptures , will not be meerely idle , towards the very Atheists . No , nor yet in an other : which is the second reason of my so frequent alledging them . And that is , because the holy Scriptures ( beside that diuine authoritie , which is naturally inhaerent in them ) doe oft-times , carry also great strength of reason with them : which inforce many points more strongly and effectually , against the Atheists , then the acutest reasons , brought by any of the Philosophers . As that of the Psalmist , for the proofe of Gods omniscience : and that he needs must ( of congruitie ) both heare , and see all things . He that planted the Eare , shall he not heare ? and he that formed the Eye , shall he not see ? What Philosopher in the world could more necessarily conclude , from the true and proper causes of the conclusion , then the Scripture here hath done ? And diuers such places of the holy Scriptures , the Reader shall meete with , throughout this whole Treatise ; which presse , yea , and euen oppresse , the Atheists with the weight of their Reason : howsoeuer the weight of their Authoritie be eleuated by them . For though those sacred Authors haue but small authoritie with Atheists , speaking as meere Witnesses : yet , when their Testimonies carry with them also reasons , those reasons must be answered , if they will defend their cause . And if they cannot answer them , they must then yeeld vnto them : which is the second reason of my so often citing them . Now vnto these two reasons , in respect of the Atheists , I may also adde a third , in respect of Christians . And that is , that by this allegation of Scriptures , & other the most learned Ecclesiasticall Writers , euen Christians themselues will be the better confirmed , in those points of Christian Faith , which are by them affirmed . For when they see these doctrines ▪ which are chiefly here prooued by naturall reasons , and by Heathen mens authorities ; yet not to rest wholly and onely vpon them ; but to be such , as haue both Scriptures , & Fathers to approue them ; it must needes much confirme them in their receiued Faith : yea , and that a great deale more , for the simple authority of the Scriptures themselues , then for the strongest reasons of all the learnedest Philosophers . For this Authority alone , without any reason , ouer-swayeth both all their reasons & authorities together ; though they were a thousand more : becaus● , Humana dicta argumentis et testibus egent ; De● autem sermo est ipse sibi testis ( as it is well obserued by Saluianus : ) The word of a man standeth neede to be fortified , both by arguments , and witnesses ; but the word of God , is a witnes to 〈◊〉 . And therefore , as in the same place , he very truely collecteth , Non necesse est , vt argumentis probetur , quod , hoc ipso , quia a Deo dicitur , comprobat●r : That needeth no other arguments to proue it , which is proued sufficiently , ●ecause God hath said it . 4 And yet the Authority of Gods word , as great as it is , is the little enough with Atheists : in whose foolish opinion , the testimony of the holy Apostles , or Prophets , haue a great deale lesse credit , then the testimony of the Heathen Philosophers , and Poets . And therefore , in our disputation against them , we must omit the former , and onely vse these latter ; if we will doe good vppon them : as Claudius Victor very wisely aduiseth ; ascribing , by one instance a Rule of proceeding , in euery like case . Posse Deum , quicquid fieri non posse putatur , Ipsorum ratione proba , qui credere nolunt . That God can that , that 's thought it cannot be , Pro●e this by their owne saw's , that will not see . According to which rule , Eusebius fram'd his practise . Suis testibus , Gentes , non argumentis nostris , confundere instituimus . I will confute the Gentils , not by the Argument of Christians , but by the testimony of Pagans . Yea , and euen the holy Ghost himselfe , hath taken also the same course , disputing against the Heathens , by the Testimony and Authority of their owne Heathen Writers ; in three seuerall places : Yea , and in the last of them , hee honoureth a Poet , with the name of a Prophet . Not that he thought him so ; but because they esteemed him so : inforcing so , his testimony , the more strongly against them , from that credit and authority , which themselues ascribe vnto him . 5 Then , the reasons , why in this our disputation against Atheists , wee must vse the testimony of Heathen-Writers , and not of holy Scriptures , bee both many and weighty . First , because in euery disputation , both the disputants must consent , in two generall agreements : else they can neuer bring the matter , then in question , vnto determination . The first of them , is this : That they must both agree in certaine grounds and principles , which are common vnto both . For , as two cannot talke together , vnlesse they haue some one common language , which they both vnderstand : so cannot two dispute together , except they haue some one common principle , in which they both consent . Now those principles and grounds , must not be principles of Religion ; but of Reason . Not of Religion ; because that is proper , but vnto the one part : but yet of Reason ; because that is common vnto them both . The second generall agreement , wherein they must consent , is , Who shall be their Iudge , and vnto whom they will submit , and vnto whose decision they will referre all their Question , as to a man impartiall , and indifferent betweene them ? Now that cannot be the Scripture : but it must be Heathen Writers . To the Scriptures , the Atheist will neuer submit ; because then his cause is lost : but to the Heathens , the Christian may submit ; and yet his cause be gained . For , the truth that is spoken by the most heathenish of the Heathens , yet can neuer bee repugnant to the truth of the Scriptures . Two lies and vntruthes , may contrary one another ; but two truthes can neuer . So then , the Heathens being made Iudges of this cause , and admitted , as indifferent , by consent of both parties ; there can no other testimonies be so apt , and so proper , to inforce a conclusion , as those that be produced from the writings of the Heathen . Secondly , because the writings of the Heathens ( beside the great credit , and authority which they haue with our Aduersaries ) haue also greater store of artificiall Arguments , to satisfie both naturall reason , and sense : Whereas Scripture , for the most part , presseth rather the Conscience , by virtue of that diuine authority , which it hath naturally in it , then leadeth our science , by argument out of it . Sometimes it also argueth , and that very excellently , as before I haue instanced : but this very rarely , relying most commonly vpon his owne natiue authority . Thirdly , because ( if we seeke to conuert Atheists ) the testimony of their owne Writers haue with them farre greater force and power of perswasion , then the Testimony of the Scriptures , be they neuer so plaine . And therefore ( saith Tertullian ) that De suis instrumentis , secularia pr●bari , necesse est . Yea , and improbari too : Whether we would approue , or reproue the opinion of the Heathens , we shall doe it most effectually out of their owne writings . For , firmum est genus probationis ( saith Nouatian ) quod ab ipso Aduersario sumitur , vt veritas , ab ipsis inimicis veritatis , probetur : It is a very forcible kinde of proofe , which is drawne from the Aduersarie himselfe , when the truth is prooued by them that oppose the truth . Not that the Atheists do giue credit to the Heathens , any more then to vs Christians , in their direct assertion and affirmation of God , ( for therein they hold vs both to bee equally vnequall vnto their cause , and indifferently vn-indifferent vnto themselues ; ) but yet in their Axioms , belonging to Philosophy , and to other humane Arts , they will beleeue them readily , as being Maisters in those Sciences . From which ( notwithstanding ) it will follow as necessarily , that there needes must bee A God , as if they had affirmed it , in direct and expresse words ; as I purpose ( God willing ) to make plaine , in the second of these Bookes . Fourthly , because ( if we seeke to confute the Atheists ) the testimonies of the Heathens are the fittest meanes ; that so we may , eos suorum testimonijs reuincere , ( as Lactantius aduiseth vs ) conuince them by their owne authorities : which is the strongest conuiction , that can fall vpon them : as is truely obserued , by S. Chrysostome ; Tunc illos maxime reuincimus , cum suorum , in eos , dicta retorquemus ; we do most forcibly conuince them , when we can retort their owne saying against them : alledging this for the reason , why the Apostle confuteth them rather by their owne Poets , then by the holy Scriptures . And therefore ( saith Lactantius , in another place ) that it is , satis firmum testimonium , ad probandam veritatem , quod ab ipsis perhibetur inimicis : It is a sound argument , for the prouing of the truth , which is fetcht from the enemies of the truth . Yea , though it were but a weake one , in it selfe ; as the Orator obser●●th in the very like case ; Tuum testimonium , quod , in altenare , leve est ; id , in tua , quoniam contrate est , grauissimum esse debet . Thy testimony ( saith he ) which is but light and friuolous , in another mans cause ; yet is weighty in thine owne , when it is against thy selfe . So that ( as Tertullian obserueth ) Ex aemulis nonnunquam testimonium , sumere , necessarium est , si non aemulis prosit . Sometimes to deriue a testimony from the mouth of the aduersary , is an excellent help when it makes against the Aduersarie . For to confute Atheists by their owne proper Authors , is to cut off Goliah's head , with his owne proper sword : which is of all other the most grieuous kinde of wound . Whereas , to confute them by the authority of Scripture , were , in effect , no better , then to cast holy things vnto Dogs , and precious pearles before Hogs , which tread them vnder foote . And therefore , I haue chosen to fight against the Atheists , the ●ighters against God , not with a chosen company of Apostles , and Prophets ( who are too worthy persons to stirre their least finger , for such vnworthy Aduersaries , which so contemne their holy writings ) but rather with a company of Infidels , and Heathens . By whom , notwithstanding , I hope ( God assisting ) to cut in sunder that band of prophane and wicked Atheists , which band themselues against heauen and against God himselfe . For , as God himselfe once compelled the wicked Aegyptians , by flyes , and frogs , and grashoppers , and other such like contemptible wormes , to confesse the power of his diuine Maiestie ; not vouchsafing to adact them by any other of his creatures , more generous and worthy : so will we likewise compell these vngodly Atheists , to confesse , There is a God , by the arguments and testimonies of the Heathen Philosophers ; not vouchsafing them the writings of the most holy Authors . Which weighty and important reasons , of my so frequent alledging of prophane and Heathen Writers , I request the Christian Reader , to carry along with him , throughout this whole Treatise , for my perpetuall defence . The cause , you see , requireth it : the Aduersary exacteth it . CHAP. 3. That there is an inbred perswasion in the hearts of al men , That there is a God. 2. That this hath beene obserued , by many learned men , among the Heathens . 3. That it hath also beene obserued , by diuers learned Christians . 4. Two notable testimonies out of Tullie ; asserting this perswasion , both vnto all Nations , and vnto all Conditions , and vnto all persons among men . I Haue largely vnfoulded in the two former Chapters , both what manner of Arguments , and what manner of Authorities , are most proper to this cause , and most effectual with our Aduersaries , either to bend them , or to break them . Let vs therfore now , come on to the laying of them open . Now they be of two sorts : they b● either externall or internall Arguments . For as it is true one way , which is obserued by Seneca , that Deus et extra , et intra , ten●t opus suum : that God vpholdeth all his workes , both without them , and within them : so is it also true another way , that , Deus et extra , et intra , tenetur ab opere suo : that God is beheld of all his workes , not onely without them , but also within them : Nature her selfe lending vs light , to see the God of Nature , euen in the most obscure and interior parts of vs. The first Argument then , to proue There is a God , is an internall Argument : and that is taken from a naturall and inbred conclusion , which is generally ingrafted into the hearts of all men ; that surely There is a God. This is the most ancient and generall praenotion , that Nature hath begotten in the mind of a man. Which naturall perswasion , though it be both bred and borne together with vs ; yet must it needs be a syence of Gods owne planting in vs. For if it be true , which is affirmed by Seneca , that , Insita sunt nobis omnium artium semina , sed Magister ex occulto Deus , producit ingenia : That it is God , that hath implanted in the soule of a man , the first seedes and principles of other humane Arts : then must hee needes much more haue implanted in him this first seede and principle of all religion , which is the proper Art of Gods holy worshipping : an Art , of which himselfe is the true and onely Obiect . For Pietas , is nothing else , but onely scientia Diuini cultus : an arte of worshipping God aright , as Zeno rightly defineth it . And therefore , it is not probable , that hee , which hath replenished the soule of a man , with those notions and conceptions , that are the first seedes of all other Arts and Sciences , should onely leaue out that which belongeth to himselfe . But howsoeuer the Atheist be perswaded in this point , that this inward perswasion is implanted by God , or not ; yet can he not deny , but that there is in mans heart such an inward perswasion : because , all the world confesseth it , euery mans experience teacheth it ; and all learned men , both of Christians and Heathens , doe both know , and acknowledge it . 2 Let me giue you some instance for the demonstration of it . Plato , in his tenth Booke De Leg. taking vpon him to prooue by force of Argument , that there needes must be A God ; hee bringeth this , as one principall probation ; that there is , et Graecorum et Barbarorum omnium consensus , Deos esse fatentium : that there is in this point , a generall consent , both of Greekes and Barbarians , that surely , There is a God. And Xenophon , euen in this respect , preferres the soule of a man , before all other creatures : because none of them hath any sense of their Creator ; none of them vnderstandeth , either that there is a God ; or that he is the maker and Creator of the world , or of those great good things which therein are contained . Cuius alterius animalis animus cognoscit , maximarum optimarúmque rerum conditores esse Deos ? Doth the soule of any other thing know God , to be the maker of euery good thing , but only the soule of man ? No ( saith the Aegyptian Philosopher ) Spiritus , de animalibus cunctis , humanos tantùm sensus , ad diuinae rationis intelligentiā exornat , erigit , atque sustollit . Among all other creatures , the spirit of only man is adorned , & erected by the spirit of God , to the knowledge & vnderstanding of Gods diuine wisdome . And so saith the Romane Orator . Ex tot generibus , nullum est animal , praeter hominem , quod habeat notiti●m aliquam Dei : ipsisque in hominibus , n●lla gens est , neque tam immansueta , neque tam fera ; quae non , etiam si ignoret qualem ●abere Deum deceat , tamen habendum sciat . Among so many kindes of seuerall Cre●tures , there is none , but onely man , that hath any sense of God. But , amongst men , there is none so vntractable , and savage , but , though they doe dissent , what , a God they ought to haue , yet they fully doe consent , that a God they ought to haue . There is no other kinde of Creature , that knoweth this point : and yet no kinde at all of men , that are ignorant of it . For , as euen the very Heathen Poet confesseth , — separat haec nos Agrege mutorum ; atque ideo venerabile soli Sortiti ingenium , divinor●mque capaces ▪ Religion 't is , that doth distinguish vs , From brutish Heard . Men onely haue to know ; And can with vnderstanding argue thus , A God there is ; Dumbe creatures cannot so . And this generall perswasion ( as Aristotle affirmeth ) hath alwayes , in all ages , beene carefully implanted into Children , by their parents : to be held ▪ as a most certaine , and infallible truth . Vetus est fama , et haereditaria mortalium omnium ; Omnia , et a Deo , et per Deum , nobis esse constituta : It is an ancient opinion deriued , among all men , from the father to the sonne , that all things are made and ordayned for vs men , both by God , and through God : agreeing very well with that of the Apostle , that , Of him , and through him , and for him , be all things : to him be glorie for euer . Amen . And this , he saith , descendeth , as it were an inheritance , from generation to generation : acknowledging both the antiquitie , and vniuersalitie of it , to be exceeding great , that it is both vetus , and haereditaria omnium ; ancient , and vniuersally haereditary vnto all Men. But yet he restraineth it , to haue had his propagation , but only from Tradition . But Iamblicus asserteth it to an higher condition ; fetching the originall of it further , and affirming it to be a meere impression of nature . Ante omnem rationis vsum , inest , naturaliter insita , Deorum notio : Euen before all vse of reason , the knowledge of God , is naturally ingrafted , into the minde of a man. And therefore it cannot be of Institution , or Tradition . Which yet may further be gathered , by an obseruation of AElian : that though the Greekes ( of all other men ) haue beene commonly most carefull of their Childrens institution ; yet , that moe of the Graecians haue proued notable Atheists , then could euer yet be found among all other nations , though most Barbarous and sauage . Nemo Barbarorum , ad contemptum Deor●m , vnquàm excidit : neque in du●ium vocant , Sintne Dij , an non sint ? et curentnè res humanas , an non ? Nemo , neque Indus , neque Celta , neque AEgyptius , eam cogitationem in animum induxit , quam , vel Euemerus Messenius , vei Dionysius Phryx , vel Hippon , vel Diagoras , vel Socias , vel denique Epicurus . There is none of the Barbarians , that euer yet brake-out , into contempt of the Gods , There is none of them that euer called into quaestion , Whether there be Gods , or no : or whether they regard the things of men , or no ? ( These be the Graecians problemes ) No Indian , No Celt , no AEgyptian , did euer admit any such cogitation , as either Euemerus the Messenian , or Dionysius the Phrygian , or Hippo , or Diagoras , or Sosias ; yea or euen as Epicurus . Whereby it appeareth , that the very Barbarians , which lacke all good instruction ; yet are further from Atheisme , then the Graecians , which haue all . And therefore , it is neither institution , that giueth ; nor lacke of institution that depriueth of Religion : which is nothing else , but a naturall impression ; as immediately giuen , by God , vnto the soule , as the soule is immediately , by God , vnto the body . So that ( as Caecilius very truly affirmeth ) Omnium Gentium , de Dijs immortalibus ( quanvis incertasit vel ratio , vel origo ) manet tamen firma consensio : There is a strong consent , that there needs must be a God , dispersed through all the nations of the world : and yet we cannot vnder stand either the reason , whereupon that consent should be grounded ; or the originall , from whence the same should be raised . But all know , that , so it is : yea , and that , among all Nations . Insomuch , that Seneca expressely pronounceth , that Nulla gens vsquam est , adeò extra leges moresque proiecta , vt non aliquos Deos credat : There is no nation so devoyd both of good Lawes and manners , but that it entertayneth some or other of the Gods. 3 Which generall consent , and agreement of all men , in beleeuing There is a God ; is not onely recorded vnto vs , by the Heathens , but the same hath beene also obserued , euen by Christians . Clemens Alexandrinus directly telleth vs , that , Dei manifestatio erat , apud omnes , omnino naturalis : That the knowledge of God , is naturally ingrafted into the minds of all men : referring the Originall of this generall perswasion ; not , as Aristotle , vnto Tradition : but , as Iambl●●us , vnto Natures information . In which point , Arnobius agreeth fully with him . Quis quamnè est hominum , qui non , cum istius Principis notione , diem primae nativitatis intraverit ? cui non sit ingenitum , non affixum , im● , ipsis poenè in genitalibus matris , non impressum , non insitum ; esse Regem ac Dominum , cunctorum , quaecunque sunt , moderatorem ? Is there any man , that doth not bring a notion of this great Prince , into the world with him ? Is there any man , in whom this is not naturally begotten , to whose brest it is not nayled , nay , in whose heart it is not printed , and ( as it were ) ingrafted , euen whilest he is yet in the bowels of his Mother , that surely there is a King , and a Ruler , who is the Gouernour of all things , all the whole wide world ouer ? Note his earnestnesse in this point , by the multitude of his words , Ingenitum , Affixum , Impressum , Insitum , Inbred , Infixed , Imprinted , Ingrafted . Macarius likewise consenteth with both of them . Absque Scripturis , homines , naturali ratione sola , cognoscunt esse Deum . Men doe know there is a God , euen by naturall reason , of it selfe , though without any testimonies out of the holy Scripture . Haec est enim vis verae diuinitatis ( saith Beda , ) vt Creaturae rationali , iam ratione vtenti , non omninò et penitùs possit abscondi . God the Creator , cannot totally be hid , to any reasonable Creature . The same is affirmed likewise by Prosper Aquitanicus . Qua iacet extremo Telius circundata Ponto , Et qua gens hominum diffusa est corpore mundi , Seu nostros annos , seu tempora prisca revoluas , Esse omnes sensere Deum , nec defuit vlli Authorem Natura docens . — Where farthest Sea encompasseth the land , Where euer men doe dwell in worlds great wa' st ; Let our late yeares , let ancient times be scan'd , There is a sense of God still vndefac't . This Lesson Nature-selfe hath all men taught , Whereby to know their Author they are brought . And againe a little after . Innatum est cunctis , genitorem agnoscere verum . It is innate to all , to owne Their father true , by Nature knowne . So likewise Theodoret. Veram theologiam , ab initio , hominibus Natura tradidit : diuina subinde eloquia confirmarunt . True diuinity , from the beginning , was first taught to men by Nature ; and afterward confirmed vnto them by Scripture . By which alledged authorities , both of Christians and Heathen , it doth euidently appeare , that there is hardly a greater consent of all men , in beleeuing There is a God ; then there is in obseruing this consent of their beleefe . And it is also a thing not vnworthy the obseruing , that so many learned men , of so distant times and places , and so different in opinions ; yet should vtter and expresse , one and the same sentence , in so many formes of words . 4 Which yet may be made a little more euident , by addition of two other places , out of Tullie , that expresse the whole notion , a great deale more excellently : which I haue purposely reserued vnto this last place : because they doe affoord a notable gradation , whereupon I haue founded the whole Discourse ensuing . The first of them is in his first Booke Of the Nature of the Gods : the second , in the first Booke of his Tusculan Questions . His first place is this . Quae est gens , aut quod genus Hominum , quod non habeat ( sine doctrina ) anticipationem quandam Deorum ? quam appellat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Epicurus , What Country is there , or what kinde of men , which haue not in their mindes ( without any teaching ) a certaine preconceiued opinion of God ? Which Epicurus calleth a Praesumption , or Praeception . Marke the steps of his gradation , Qu●e gens ? Quod genus ? What nation of men ? or what condition of them ? His second place is this . Nulla est gens tam fera , nemo omnium tam imm●nis , cui●s mentem non imbuer it Deorum opinio . There is , neither any nation so barbarous , nor any person so sauage , but that his minde is indued , with some opinion of the Gods. Marke here againe , Nulla gens , Nemo omnium : No people , nay , no man at all . From whence we may gather , by these two places of Tullie compared together , that this praenotion of God , is so generally spred , that there is neither nation , nor condition of men , no nor any singular person ; ( neither gens , nor genus , nor vllus ) but he hath in him this perswasion , That their is a God. Let vs treade in his owne steppes ; and see the truth of this his consident assertion ; and whether he be deceiued in any one of them . And first , as concerning Nations ; then , Conditions ; and finally , Persons . CHAP. 4. That there is not any Nation , but it hath his Religion . 1. Ancient Histories insinuate it . 2. New Histories affirme it . 3. Trauellers confirme it . 4. A generall surueigh of their Gods , declareth it . 5. A particular surueigh of their tutelar Gods , proueth it . YOu have seene before , how confidently it is affirmed , both by Heathens , and by Christians ; That there is not any Nation but it hath his Religion ; not any People in the world , but that they haue their God. Let vs now come to see , how this saying can be proued . For , it is easie to say any things . But those things that are sayd , if they be not duly proued , may , with the same facilitie be reiected , that they be affirmed . So that , we cannot , in equitie , exacte a beleefe , where we doe not exhibite ( if not en exact ) yet a competent proofe . But in this case now present , easie proofe will be competent . For , it requiring nothing of vs , but an historicall faith , we neede exacte no more , but an historicall proofe : because historicall positions , are sufficiently proued by historicall probations . Why then , the highest proofe that wee can vse in this case , is to confirme it by the testimonie , of either such Historiographers as haue credibly related it , or else , of such Trauellers , as haue visibly seene it . They two will be sufficient . For these two in this case be more authenticall witnesses , then either Philosophers , Orators , or Poëts ; yea or then Diuines themselues : because , this resteth onely vpon the credit of History : Wherein we haue testimonies in very great plenty . For , looke into all the most ancient Historiographers , who haue either Geographically described the Regions , or Histo●ically the Nations of the whole world , so farre as it was open , and known in their time ; & yet you shall finde none of them , that haue certainely or assertiuely branded any nation with the marke and stigme of Atheisme ▪ neither Herodotus , nor Diodorus , nor Strabo , nor Ptolomee , nor Mela , nor Solinus , nor Plinie , nor Iustine , nor any of the rest . They which haue marked , with very great curiositie , the memorable things of euery Countrie ; yea and haue noted the Atheisme of some particular men ; would neuer haue lefte it vnnoted vpon any generall nation , if they could haue inured any such vpon them . It is true that Strabo writeth of the Cala●ci ; a rude and a sauage people of Spaine ; that , Calaicis Deum nullū esse , quidam aiunt ; that some affirme , that they haue no God. But yet , he neither affirmeth so of them ; nor yet telleth vs , who they were that affirme this of them himselfe ; nor yet subscribeth vnto their affirmation : but leaueth all in the vncertaintie of , Quidā , & aiunt ; which is a very weake proofe . For , if such vngrounded reports might goe for proofes , Christians themselues should be Atheists : who ( as Caecilius reporteth ) doe , et Templa despicere , et Deos despuere : both despise the Temples , and despite the Gods. The nations that haue beene most infamed with imputation of this point , are the Massagetae , and Scythians : who ( by the vulgar ) in old time , were thought to be destitute of all pieti● and Religion , because they were so farre from ciuilitie and reason . But , Herodotus expressely freeth them both from that impietie . For , the Scythians , acknowledged diuers of the Greekish Gods : Iupiter , Tellus , Apollo , Venus , Mars , and Hercules . Hos cuncti Scythae Deos arbitrantur , saith he : These all the Scythians hold for Gods. Lucian addeth , Diana ; vnto whom ( as he reporteth ) they were wont to offer Men : But , their owne peculiar God , whom they chiefly worship , aboue all the rest , is euery mans old Sword : ferreus acinaces , qui singulis vetustus est . Idque est Martis simulachrum : cui annuas hostias offerunt , cùm aliorumpecorum , tum equorum : et plus huic acinaci quam caeteris Dijs : They call it the image of their great God Mars : and they offer vnto it their yearely sacrifices , both of horse , and other beasts ; yea and more to this alone , then to all the Gods beside him . This was the religion of the ancient Scythians . And , for the Massagetae their neighbours ; he testifieth of them likewise , that though they renounced all other Gods ; yet , that they held the Sunne , for a God. Ex Dijs vnum Solem vener antur , cui equos immolant : Among the other Gods they worship the Sun , and they sacrifice their Horses vnto him . So that , in the writings of all the ancient Historiographers , we cannot , as yet , meete with any Nation of Atheists : vnlesse we should beleeue the fictions of the Poëts , in their reporte of the Cyclopes . 2 And the same may be likewise obserued in the Neoterickes . Munster , in his Cosmographie , hath notably described the vniuersall world , so farre as ( in his time ) it was knowne , and inhabited : and Ortelius , in his Theatrum Orbis ; hath placed the same , as it were , vpon a Stage , to be plainely seene of all men : yea and both of these two writers haue deliuered vnto vs , not onely a Chorographicall description of all countries , but also a Morographical description of their manners . In all whose large volumes , yet neither of them ( so far as I remember ) hath noted any Nation , to be without all Religion ; none to be profest in Atheisme . So that , wee cannot finde , by authoritie of Historie , either ancient or moderne , that euer the sinne of Atheisme ouerspred any whole Nation : as yet diuers other sinnes haue done . For , if there had euer beene any nation of Atheists , throughout the whole world , they should surely haue beene noted . And , if wee can neither see , nor heare , nor reade , that there were euer any such ; why should wee be so light as to beleeue there should be such ? But , because an argument from Authoritie , doth not follow negatiuely ; let vs goe one steppe further , and proue it affirmatiuely . There be published to the world , two notable Bookes , of great learning , and good vse . The one by Master Samuel Purchas : which hee calleth his Pilgrimage : the other by Master Edward Grimestone : which he intituleth , The Estates and Empires of the world . In both which , are excellently described , not onely the Geographicall site of all Regions , but also the Conditions of all their Inhabitants : their riches , forces , gouernments , commodities , histories ; and ( amongst the rest ) their Religions , Yea , and before the rest , in the first of those two Authors ; who maketh their religions , the very first of his purposes ; and all the rest but as seconds and thirds . So that ( by the commendable paynes of those two industrious writers ) the Aheist cannot name vnto vs any nation , but wee can name againe vnto him their religion and that they be not of his . Or , if any be ( haply ) omitted by them ; it is not , because they haue no religion ; but , because their Religion is , as yet , not fully knowne . None are noted , as knowne , to be without all religion . For all people inhabiting vpon the face of the whole Earth , are either Christians , who worship the holy Trinitie ; or Mahometanes and Iewes , who worship God the Creator ; or pure Gentiles , who worship the Starres , and other Creatures ; or Idolaters , who worship Images . Into these foure sects , the whole world is quartered , and all these to be found , in euery quarter of it : though Christians doe hold the praedominance , in Europe ; Mahometans , in Asia ; Gentils , in Africa ; and Idolaters , in America . So that all of them be worshippers : and all of them haue their Gods. 3 And , that those fore-named Writers doe neither abuse vs , nor yet haue beene abused themselues , in their fore-named relations ; wee finde all to bee verified , by the report of Trauellers , who haue seen it with their eyes : which is the surest foundation , and ground of all Histories . Wherein wee can haue no better testimonies , then those of our owne Trauellers : who haue taken more paines , in searching out the world , then any other people of the world : as we may plainely see , by the commendable , and industrious Trauells , of Mr. Richard Hackluyt , in collecting our English Voyages . Amongst which , there is relation of two worthy Gentlemen , of this our owne nation : who haue compassed the Globe of the whole Earth about . Which notable exploit hath not by any other Nation , as yet , beene twice atchieued . The first of which , was Captaine Drake ; who , in his furthest trauell vnto the North-west , taking land in Noua Albien , he saw there the Sauages busied about a Sacrifice : who , when they had tasted of our mens liberalitie , they supposed them to bee Gods , and diuers times offered vnto them their sacrifices . Which they neuer would haue done , but that both they were perswaded that There is a God : and that , offering of sacrifice is a part of his worship . The second of those Gentlemen , was Captaine Candish , who , in his furthest trauell vnto the South-East , taking land in the Island of Capul , obserued the Inhabitants , to be the worshippers of the Diuell . And the like may be obserued in diuers other of their voyages : who , euen in the furthest and most remote parts , could neuer , as yet , finde any Nation of Atheists . They neuer yet tooke landing , but if they once found men , they found also some religion : which they neuer brought with them when they came ; nor carried with them when they went ; but both found it there before them , and left it there behind them . So that , no Traueller could euer out-trauell religion : but , ( as Maximus Tyrius affirmeth ) Quanvis ad Oceanilitora accesseris , ibi quoque Deos invenies . Hos quidem , prope Orientes ; illos verò prope Occidentes . Though a man should trauell all the skirts of the Ocean , he shall still find , There be Gods , both rising in the East , and setting in the West . Which is almost all one with Anaximanders opinion : Natiuos esse Deos , longis intervallis , et orientes & occidentes : That there is a kind of natiue Gods , who in distance of time doe sometimes rise vp , and sometimes fall againe . For , it is Plutarch's obseruation , that , if a man should trauell throughout the whole Earth ; though hee might haply meete with some people without Gouernors , yet should he not euer meet with any without Gods. Siterras obeas , invenire possis vrbes , Muris , Literis , Regibus , Domibus , Opibus , Numismate ▪ carentes , Gymnasiorum etiam & Theatororum nescias ; Vrbem , Templis Dijsque carentem , quae precibus , Iureiurando , Oraculo non vtatur ; non bonorum causa sacrificet , non mala sacris avertere nitatur ; nemo vnquàm vidit : If thou walkest through the world , thou maist happen to finde , some City without walls , without letters , without Rulers , without Houses , without Riches , without Coynes , without Schooles for exercise , without Theaters for playes : but yet none at all , without Temples for their Gods. None , but they haue their Prayers , their Othes , their Oracles , their Sacrifices , for either the obtaining of such things as are good , or for the declining of those that are euill . A City without these things , was neuer yet seene with mans eyes . Which obseruation of his , is likewise confirmed , euen by our owne Trauellers : who in what place soeuer they set foote vpon ground , in any of the inhabited partes of the world ; wheresoeuer they haue found Cities , they likewise haue found Temples , and Altars , and Priests , and sacrifices , and vowes , & invocations , and other the * Essentials of religion . And yet in their voyages , both to the East and West Indies , they haue met with diuers people , without Law , without Gouernement , without Order , without Garment , * walking op●nly starck naked , etiam sine subligaculo ; and yet are not ashamed : but that , not vpon impudencie , as the Adamite Heretiques , but vpon meere simplicitie , as Adam himselfe in the time of his innocencie : who , though hee then were naked , yet was he not ashamed , nor euer sought this subligaculum , vntill sinne had brought in shame . They meete ( I say ) in diuers Countries , with many people , without Garments , without Lawes , and without all ciuill orders ; but none at all , without Gods : as Paulus Ventus obserueth of the people of Ferl●ch : Nullam habent legem , sed bestialiter viuunt : quicquid tamen ill is ma●è primùin occurrit , adorant . They haue no Rule of Lawes but liue like Beasts , religiously adoring what they first meete euery morning . They finde no people , no Country , no Nation , either so disordered in their affection , or so despoyled of all reason , as to be without religion ; or to be without a God , though neuer so base , or bad ; though but a sticke with a nicke , as the Samoeds haue of the riuer Ob. Which seuerall Gods of seuerall nations are largely recorded by Alexander ab Alexandro , in the sixt of his Bookes of Geniall dayes . c. 261. p. 321. b. 4. Which base and vile things , no man would euer worship , but that there is a radicall and fundamentall conclusion , vnmoueably grounded in the heart of a man , that he ought to haue a God. And so not knowing where to finde him , hee will rather worship any thing , then hee will worship nothing . Hence some of the Heathen doe worship the Sunne , the Moone , the Starres : some the Fire , the Water , the Earth , the Ayre ; some vnreasonable Beasts ; as Oxen , and Horses : some hurtfull Serpents ; as Crocodiles , and Vipers : Yea and some the very Deuill himselfe , Cacodaemones , as Clemens Alexandrinus there noteth : Daemonem Soradeum , as Athenaeus reporteth of the Indians : nay ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in figura sua , sine vlla dissimulatione ; as Lactantius speaketh in this very case : They worship the deuill , in his owne proper forme , without any dissembling : Yea and that in the most ougly , that they can possibly imagine . Which idolatrie continueth in those Easterne Countries , very common and familiar , euen to these our owne dayes . A thing almost incredible , that the eye of Mans reason should be so cleane put out ; but that euen the Holy Scriptures doe avouch it for a truth , that the Deuill heretofore hath so blinded the mindes of wicked men , as to make them to worship , euen him for their God : as he most impudently attempted it , euen with our Sauiour Christ , his Lord & his God ; whom yet he would haue had to haue worshipped him , for his God. And though with our Sauiour he could not preuaile , but receiued a foule foyle , yet preuailed he with the Heathens , and brought almost all of them to forsake God , and to worship him . For , as the Prophet Moses testifieth : The Heathens when they worship their Idols , vnder the name of Gods , worship indeed nothing elss , but only the Deuil himself . The Heathen ( saith he ) do offer vnto Deuils , & not vnto God. And , that this is very true , we may euidently see , by comparing the old Testament , with the new . For , that same Idoll Beelzebub , which in the Old Testament is called the God of Ekron , is called in the New , The chiefest of the Diuells . So that it appeareth , that , rather then a man will haue no God at all , he will worship the very Diuell . He will worship euen the meanest of the creatures of God , rather then hee will lacke a God : A Weasell , as the Thebanes ; A Mouse , as the Troians ; yea , euen an Onion , or a Leeke , as they did once in Egypt . Porrum , et caepe , nefas violare , ac frangere morsu . A Leeke , an Onion , O 't is wickednesse ! These once to violate ; and to eate , no lesse . Which their notorious folly , hee scoffeth and derideth , in the same place wost worthily : O sanctas gents , quibus haec nascunt●r in hortis Numina . — Sweete Saints they are , and holy ones , I trow , To whom their Gods doe in their gardens grow . Deos ollares , as such ridiculous Gods are called in contempt by Aristophanes . Yet such is the force of Religion in a man , that it will make him worship any thing . He will Monstra quoque colere , as it is noted by Plinie : He will worship the foulest monsters : yea , hee will carry his Gods vpon his very fingers , as he addeth in the same place : yea , he will fall to worship his own very members : Humerum dextrum , aut sinistrum , aut Capitis dimidium , as is noted euen by Lucian . He will worship his owne hand , if he haue none other God ; yea , or the worke of his owne hand , or any thing whatsoeuer commeth next vnto his hand . For the Bramenes in the East , and the Lappones in the North , doe both of them worship , for the God of that day , the first thing that they meet , when they rise vp in the morning , whatsoeuer it be , though but a Mouse , a Worme , a Fly. In another Prouince of the East-India , they adore and worship the Tooth of an Ape : and haue made bloody warres to be possessed of it . In another prouince of the northerne Climate , called Baida , they doe worship for their God a piece of a red clout , tied vnto a crosse sticke , in the manner of a Banner . Neither can they giue any good account , why they should worship such a God , but onely that it hath beene left vnto them by an olde Tradition , by their Ancesters before them . It may seeme in probability , some relique of Christianity , and some remembrance of Christs Crosse ; since that region once was Christian ; though now the true vse of it be corrupted through time : it differing not much in the out-ward forme , from that Banner , which we reade to haue beene made by great Constantine in the representation of our Sauiour Christs crucifying . For we reade of a like example , in the Islands of Acusamil , where they doe worship a Crosse , for the God of the Raine ; and yet cannot tell who made it , nor from whence it came . But , it is very likely , to be some monument of Christianity , left there by some Christians , who haue heretofore taken landing in that place : for in diuers others they doe meete with like signes , which are likewise abused by those simple Indians . Those foolish gods , doe those foolish Nations worship ; more foolish indeed , then the gods whom they worship . The Athenians , not much in this point wiser , did consecrate , amongst their Gods , Contumeliam , and Imp●dentiam : which Tullie very iustly reproueth in them , that they should , Viti● consecrare : That they should consecrate for their gods , the very vices of Men. But , aboue all , the follie of the Romanes doth well deserue the Bell. For they worshipped , not onely many idle and ridiculous gods ; as , Fortunam , Victoriam Volupiam : but also , diuers Bawdie gods ; Floram , Venerem , Faul●m , and Priapam : Yea and some Beastly gods two ; as , Cloacinam , and Sterquilinum : insomuch that ( as Clemens Romanus reporteth ) they did , Crepitus ventris venerari pro Numinibus . — A filthy Dunghill of stincking gods , well deseruing that reproch , which is cast vpon some of them , by Aristophanes , that they be but Dij merdiuori . For , so , their Cloacina may be truly sayd to be . And so the Prophet Moses calleth them , in expresse and plaine words , Dunghill gods , as the Originall is rendred by our last Translators . And diuers other such absurd gods they worshipped , which it is almost a shame but to haue named , as Sybilla hath truly noted . — Haec adoratis , Et alia multa vana , quae sanè turpe fuerit praedicare , Sunt enim Dij hominum deceptores stultorum . These foolish gods , and many more Like vaine , Ye worship and adore , Which filthy were to name in Schooles , Such filthy gods deceiue but Fooles . And therefore I ouerpasse them with S. Augustines transition ; Non omnia commemoro , quia me piget , quod illos non puduit : These gods make me halfe ashamed to name them , although they themselues were not ashamed to worship them . Which seemeth to me little lesse then a wonder , that the Romanes , so wise and so seuere a nation , yet should shew themselues so foolish in the vse of their Religion . But this sedulitie of mans soule about such false gods , must needs importe vnto vs , that it thinkes there is a true one . And thus you plainely see by all the former instances , that there is no Nation so Barbarous , but it will haue a God , though neuer so ridiculous . Which euidently proueth , that this one conclusion [ That there is a God. ] is a generall principle , throughout the whole world , wherein all kinde of people remaine still of one language , euen after the generall confusion of tongues : conspiring more fully in this one common principle , then they doe in any other , either of Art , or Nature . For which I referre you , to the next insuing Chapter . 5. Let me onely here ( for the Close of this present ) giue you but this one note . That I find it obserued , by diuers of the learned , that , beside those great and most renowned gods , which were called Dij maiorum Gentium , and were worshipped generally throughout the greatest part of the world ; euery seuerall Countrie ( and almost euery Citie ) selected to themselues , their peculiar gods , which they called , Deos Tutelares , that is , the Guardians , and Defendors , and Patrons of their Countries : of whom Tullie giueth vs some instances , that , the Alabandians , did worship for their Patron , Alabandus ; the Tenedians , Tenes ; the whole Countrie of Greece , Hercules , AEsculapius , Castor and Pollux : and these he calleth nouos & ascriptitios Cives , in Coelum re●ceptos , that is to say , new gods , taken lately into heauen , as new Citizens are receiued into their new Citie . So Lucian . Per Regiones , illos distributos colunt , ●●sque velut in ciuitatem suam receptant : As the Gods haue gratified Men , in receiuing some of them amongst themselues into heauen : so Men haue regratiated them againe , in receiuing of them into their Cities vpon earth , as their proper and peculiar Gods. And then he giueth some instances : Apollinem , Delphi Delijque Minervam , Athenienses ; Argivi , Iunonem ; Migdonij , Rheam ; Venerem , Paphij ; Cretenses , Iovem . And a great many other he reckoneth vp in Ioue Tragaedo . Tertullian , he giueth vs diuers other instances . Vnicuique Prouinciae , & Ciuitati , Deus suus est : vt Syriae , Astartes ; vt Arabiae , Disares ; vt Norici , Belenus ; vt Africae , Coelestis ; vt Mauritaniae , Reguli sui : There is no Country , no Citie , but it hath his proper God : the Syrians , Astartes ; the Arabians , Disares ; the Noricians , Belenus ; the Affricans , Coelestis ; and the Mauritanians , their owne Kings . And then he proceedeth to declare , that this is not onely the generall Religion of euery Countrie , but also the particular of euery Citie : whereof he hath also giuen instances vnto vs. Crustuminensium , Belventinus ; Narni●nsium , Viridianus ; Asculanorum , Ancaria ; Volsiniensium Nersia ; Ocriculanorum , Valentia ; Sutrinorum , Nortia ; Faliscorum , Curis ; &c. naming the neighbour Cities round about Rome it selfe : who yet , not contented with the generall Gods of their Countrie , would needs haue their peculiars , euery Cittie for it selfe . Lactantius yet addeth other instances vnto these . Summa veneratione coluerunt AEgyptij , Isidem ; Mauri , Iubam ; Macedones , Cabyrum ; Paeni , Vranum ; Latini , Faunum ; Sabini , Sancum ; Romani , Quirinum ; eodem vtique modo Athenae Mineruam , Samos Iunonem , Paphos Venerem , Lemnos Vulcanum , Naxos Liberum , Delphi Apollinem . The AEgyptians doe worship their Cabyrus : the Carthaginians their Vranus : the Latines their Faunns : the Sabines their Sancus : the Romanes their Romulus : and so the Athenians their Minerua : the Samians their Iuno : the Paphians their Venus : the Lemni ans their Vulcane : the Naxians their Bacchus : the Delphians their Apollo . And the like no doubt they could easily haue shewed of all the other Nations and Cities of the world , if they had purposely intended a set worke vpon that point , which here they haue touched but lightly by the way , as wee may partly see by that rabble of them , which Rabshakeh so rouled out , in his luxurious and Asiaticall Oration vnto King Hezechiah . Where is the God of Hamah , and of Arpad ? Where is the God of Sepharuaim , Heuah , and Ivah ? But a great deale more plainly in that reprehension of Ieremie , wherewith he perstringeth the idolatrie of the Iewes , that ; according to the number of their Citties , was the number of their Gods. Whereby it appeareth , that they contented not themselues with their owne God , Iehovah , though he were , vnto them , both Deus Patrius , The God of their Fathers , The most ancient God ; and Deus Tutelaris , The God of their Countrie , their most carefull God , The Keeper of Israel , Protecting and defending them , and watching ouer them , a great deale more vigilantly , then euer any Watchman doth ouer his owne Citie : as the Prophet Dauid hath expressely testified . But yet , for all that , they would haue ( beside him ) ouer euery seuerall Citie , a seuerall God : else could he not haue sayd , that the number of their Gods had equalled the number of their Cities . Which vanitie they affected , vpon an itching humor , * to be like vnto their nei●●bour Nations , as well in this , as in many other things . And this also may be gathered , by those High Places , which Salomon builded for his idolatrous Wiues : wherein they worshiped the seuerall Gods , of their seuerall Nations : Ashtareth , the Goddesse of the Sidonians ; and Milcom , the God of the Amorites ; Chemosh , the God of the Moabites ; and Molech , the God of the Ammonites : and so likewise for all the rest of his Out-landish Wiues , which burnt incense and offered vnto their Gods. Whereby it appeareth , that euery seuerall Nation had a God of his owne . As yet further may be seene by the practise of those Nations , which Salmanezer transplanted into the Samaritane Cities : of whom it is recorded , that , thogh they feared the Lord , yet they worshipped euery one his owne peculiar God : Of whom there is a Catalogue in the same place set downe ; The Babilonians , Succoth-Benoth ; the men of Cuth , Nergal ; the men of Hamath , Ashima ; the Auites , Nibhaz & Tartak ; the Sepharuites , Adrammelech & Anammelech . Neither did Nations and Cities onely affect , to haue euery one vnto themselues , their owne peculiar and seuerall Gods , as their Patrons and Defenders : but the same was likewise followed , euen by all their seuerall families : who still had their Lares , and their Deos Penates , that is , their Household gods ; as the Protectors of their families : whom , because they set vp in the secret , and most inward parts of their houses , the Poets vse to call , Deos Penetrales . And with how great a religion they adored them , we may partly see in Plautus : where , a Lar familiaris expresseth his worship thus . — mihi cotidiè , Aut ture , aut vino , aut aliquî , semper supplicat : Dat mihi coronas . — Or Wine , or incense She lay's downe : She offer 's something euery day . Her Garlands doe mine Altars crowne : And alwayes to me she doth pray . And the same we may likewise collect , by that wonderfull perturbation , which is reported to haue bene , both in Micah , and Laban , when their Household Gods were stolne from them . Yee haue taken away my Gods , and my Priests , and goe your wayes , and what haue I more ? Yea , and ( as Plinie reporteth ) not only seuerall families had their seuerall Gods , but also euery seuerall person would adopt a seuerall God of his owne : insomuch that he thought th● number of Gods to be multiplyed aboue the number of men . Maior Coelitum populus , etiam quam Hominum in telligi potest , cùm singuli quoque , ex semet-ipsis , singulos Deos faciant , Iunones , Geniósque adoptando sibi . We may see greater multitudes of Gods , then of Men : seeing euery man adopteth , as he pleaseth , both greater , and smaller Gods , vnto himselfe . And thus , you plainly see , that there is neither Nation , nor City , nor Family , in the world , but that it is perswaded , that There is a God ; and that they cannot containe , but that they needs must worship him , at the least in their intention , howsoeuer there be error or imperfection in their action . So that , for the first branch of Tullies gradation ; you see he erred not , That there is not any Nation , but it hath his Religion : None of them all so wicked , but beleeueth There is a God. Quod quidem non solùm fatetur Graecus , sed & Barbarus ; sed & Insularum , & Continentis habitator ; & ipsi denique , qui sapientiam abnegant : as Maximus Tyrius affirmeth . This ( saith he ) is confessed both by Greekes and Barbarians ; both by Islanders , and Continenters , yea , euen those which renounce al vnderstanding and wisedom ; yet do not remoue Religion ; but hold that fast within them . And as , in a like case , by Seneca it is obserued : Totus populus in alio discors , in hoc conuenit . All the people of the world , though dissenting in all other thing , yet consent , There is a God. Let vs therefore now proceed vnto Tullies second instance , and see whether , as all Nations , so all conditions of men , be inwardly perswaded , that There is a God. CHAP. 5. That all sorts of men , of all degrees , and orders , do beleeue , There is a God , is particularly declared by instance of Poets . 2. Of Law-giuers . 3. Of philosophers . 4. And of all other seuerall Arts and Professions . OF all those generall Notions which are begotten in the minde , and are thought to be the first grounds of the very law of Nature ; there is not any one of them , which is either so early bred , or so largely spred , or so deepely rooted in the hearts of all men , as is this one conclusion ; That There is a God. Nay , a Conclusion it is not ( if we will properly speake ) but rather a Principle , yea and that so naturally bred in the soul : that ( as Aristotle affirmeth ) it needeth not any corporeall instrument , to make it beleeue it . Anima intelligit Deum scientiâ ●uiusmodi , quae non est per organon corporale . Nay , the name of a Principle is not sufficient for it : It is Ante Principium , rather then Principium : or ( as Aquinas calleth it ) Praeambula ad Articulos : A Praeamble vnto the first Articles of Christian beleefe . For , many men beleeue this , that beleeue none other Article in the body of our Creede . Nay all men agree , in the beleefe of this one point , who agre not in any other , either of Art , or Nature : not in Lawes : for many men doe liue without any rule of Law ; as in the old time , the Cyclops : yea , and sometime , the very Israelites themselues : Not in marriage : for many haue liued as licentiously , and loosely , as if they were bruite beasts , hauing only the name of Marriage , as a couer for their lusts : as the 1 Babilonians , and 2 Lacedemonians , the 3 Gindanes , and 4 Tyrrheniaus . No not in Society it selfe : for diuers people , in diuers nations , doe liue , as meere Nomades : that is , Stragglers and Wanderers : Hic non habentes manentem ciuitatem , as the Apostle speaketh , not hauing any fixedor certaine place of abiding . Only therein do al agree , in all the corners of the Earth , that they will haue a God , such an one as he is . And this we haue seene verified , by all the knowne Nations and Cities of the World. Let vs now goe one step further , and see ; whether , as wee haue found the truth of this in all Nations , so we can finde it likewise in all Conditions of men : which was Tullies second instance . For our better & more orderly proceeding wherein , I will tread in Plutarch's steps : who hath named vnto vs three speciall sorts of men , that are knowne , of all other , to agree least together : and yet , in this one point , of beleeuing , There is a God , doe so notably consent , as if they all were led but by one and the same spirit : that is , Poets , Lawgiuers , and Philosophers . Omnes Poetae , Leguml●●or●s , Philosophi , vnoore dicu●t , Deum esse . All Poets , Lawgiuers , and Philosophers , doe affirme , There is a God , with one consenting voyce ( saith he . ) Let vs looke into the parts of this Enumeration , and examine the truth of euery one of them . And first , concerning Poets : I haue shewed you before , that all of them , in the beginning of their Poems , doe vsually call vpon , either the Gods , or the Muses : as may easily be demonstrated out of all their writings , especially in their greater and more solemne workes : and is generally obserued of them , by Lucian , in his booke De Sacrificijs . Which euidently proueth , that they had within them a grounded opinion , that There is a God. For no man is so mad , as to inuocate any thing , that he thinketh hath no being . But , as concerning Poets , it is commonly beleeued , both by themselues and others , that their very Art hath a more speciall and immediate dependence vpon a diuine influence , then any other of all the Arts beside . In which point let me deliuer vnto you the opinion of Plato , who handleth it ex professo , in his Dialogue called Io : where he deliuereth expresly , these three positions , vnto vs. First , that , Ipsa Musa Poetas diuino instinctu concitat , That the Muses themselues doe vse to stirre vp Poets , by an inward and a diuine instinct : whereupon they be called by Tullie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Musis tacti : or ( in some sense ) de coelo tacti ; as the Prophet Isaiah was , when as one of the Angels had touched his lippes . His second position is , that , Omnes Poetae in signes , non arte , sed diuino inflatu , praeclara poemata canunt : That all notable Poets make their excellent poems , not by vertue of their owne arte , or former instruction , but onely by meanes of a diuine inspiration . Whereupon they are called Vates , à vi mentis ( as Isidore obserueth ) out of Varro : and by Ennius , Sancti : because they bee diuino quodam spiritu afflati . His third , That therefore priùs canere non possunt , quam Deo pleni sint : They be not able to make any poëm , before they be euen filled with the breath and spirit of God : as Pipes cannot make any musicall harmony , if the breath of some Musition be not breathed into them . And thereupon ( in another place ) he called them , Deorum Prophetas : as S. Paule likewise doth ; that is , the Prophets of the Gods , or Speakers outwardly of those diuine things , which before haue inwardly beene inspired into their minds : for so the name of a Prophet signifieth . Whereby he insinuateth , that the whole faculty of Poets dependeth much more vpon a diuine incitation , then either vpon any naturall gift , or any artificiall instruction and teaching . And this he there confirmeth , by two obseruations . The first whereof is this , that diuers of the Poets , being ( at their beginning ) but very ignorant Bardes ; yet haue had on a suddaine , a notable faculty infused into them , whereby they haue made very excellent Poems : as in the same place he instanceth in Tynnichus Chalcidensis . ( And Maximus Tyrius affirmeth the same of Hesiodus . ) From whence he there collecteth , Poetas nihil esse aliud quàm Deorum interpretes : That Poets are nothing else , but onely Gods Interpreters . The Poems they make are his ; and they , but the Reciters . Quod quidem Deus ostendere volens , de industria , per ineptissimum Poetam , pulcherrimam cecinit melodiam ( saith hee in the same place , ) Which God being willing to make knowne , he purposely in spired the simplest Poët , to make the excellentest poeme . The second of his obseruations , is this : That in all Poesie ( if it be good and worthy ) there must be , not only an incitation , and commotion ; but also an elocation , and emotion of the minde . The Poet must be , extra se positus , & a mente alienatus . Nam quamdiû quis mente valet , neque fingere carmina , neque fundere oracula quis quam potest . As long as a man is in a calme , & setled estate of his mind , he can neither make verses , nor giue out oracles . From whence he insinuateth , that it is not he himselfe , but his inward God that speaketh . Which his two obseruations , may further be confirmed , by a third of Ficinus , in his Argument of that Booke : That oftentimes , many Poets , when they reade their owne poems , do hardly vnderstand themselues ; or , what they meant , in many verses , apt enough vnto the matter , and plaine enough vnto their reader , yea plainer then to themselues : which could not haue fallen out , if those verses had bin made , by their owne proper spirit , and not by some other , within them ; yet working far aboue them . And Iustin Martyr alledgeth this for one reason , why Sibilla'es verses be not made in true members : because , being spoken in an extasie , she knew not what she sayd , and that motion being ended , she could not amend them , hauing not the same spirit . Yea , and euen the Poëts themselues haue the very same perswasion , that their whole Art dependeth vpon a diuine inspiration . From which only opinion , groweth all their forenamed so frequent inuocation , to haue their Gods to breathe into them : — Dijcoeptis — Aspirate meis — Ye Gods , aspire To my desire . acknowledging expressely , that all their faculty is from them . Ab Ioue principium Musae — — illi mea carmina curae . My Muse beginn's by Ioue's behest : He mak's my Verses in request . Yea , and Plato , in the forealledged place , affirmeth , that the Poets hold themselues to be , as it were , but the Bees of the Muses : a Musarum viridarijs , collibusque , carmina decerpentes ; quemadmodum mel ex floribus apes : Gathering their Verses , out of the hills and medowes of the Muses , as Bees vse to do their hony , out of flowers . Which we may see to be true by Lucretius his confession , vsing the same comparison . Whereby they insinuate , that , as Bees be not the Makers , but the Workers of their hony , which naturally falleth with the dew from heauen : so they be not the makers , but the bringers of their Verses : instar apum volantes , ad nos afferunt : ( sayth Plato ) but the verses themselues they do distil from heauen ; as Manilius confesseth of them . — Coelo carmen de●cendit ab alto . The golden shower of Poëts sweetest straine , Dropp's downe from Heauen , and so it flowe's amaine . It it not the worke of the Poëts , but of the Gods. Yea , and Martial also insinuateth the same , euen in his scoffing and carping at Tullies versifying . Carmina quòd s●ribis , Musis , & Apolline nullo , Laudari de bs , hoc Ciceronis habes . No sparke of Muses fire shine's in thy straine , That 's thy chiefe praise , for loe , 't is Tullies vaine . Ascribing the cause of his ill successe in Verses , to be lacke of the assistance of Apollo , and the Muses : who are the proper , and tutelar God of Poëts . Now they , that are possessed with this religious opinion , that their owne Art proceedeth from an immediate inspiration ; and who vse , in all their poems , to begin with inuocation ; how is it possible , that these men should be tainted with Atheisme ? Nay , Poets are so far from the sinne of Atheisme , that they haue bin the chiefest broachers of the sinne of Polytheisme . 2 Let vs now come to the second of Plutarch's instances ; that is , vnto Lawgiuers ; and see , whether any of them haue beene Atheists ? or any so vngodly , as to be without a God ? For which point , it is a thing that is worthy obseruation , that , though diuers of the Lawgiuers haue beene so carried , with an inward emulation , that , onely vpon meere enuie , they haue often-times condemned , what their neighbours haue allowed ; and often-times allowed , what their neighbors haue condemned ; as we may euidently see , by the contrary Constitutions of the Lacedaemonians , and Athenians : yet , that no enuie , no aemulation was euer able to worke so great a distraction betweene any of them , as to make them decerne , there should be no God , because their neighbors had allowed it . But , In tanta pugna , ac dissonantia , nusquàm gentium cernere est , aut leges , aut rationes , non in hoc saltem omnes conuenire , Quòd vnus Deus , princeps ac pater omnium existat ( saith Maximus Tyrius : ) In all their great dissention , both about their Lawes , and about the reason of their lawes ; yet they still consent in this , That there is a God , who is both the Ruler , and the father of the World. All of them in this are fully of one minde , that they will haue a God ; as knowing well ynough , that Piteie is the bond of all humaine societie , and Religion the foundation of euery Citie , both gathering men , and holding them vnanimously together ; who else would quickly shatter cleane asunder . And therefore ( saith Plutarch ) that , In constitutione Legum , opinio de Diis et primum est , et maximum : That in the making of Lawes , both the first , and the greatest point , is to plant in mens mindes an opinion of the Gods : without which , he there affirmeth , Facilius vrbem condi , si●e solo , quàm civitatem coire , sine opinione de Deo : That it is not more impossible , to builde a Citie without a foundatiou , then to gather Citizens without Religion . And therefore , all wise Lawgiuers do place those Lawes first , and ( as it were ) in the front of their Tables , which they haue ordayned for the honor of God : and then those that belong to the good of the kingdome : as we may see , in Moses Lawes , whose first law is this ; Thou shalt haue none other Gods but me . This is Gods owne method , and that both in speaking , and in writing of his Lawes : and the same hath likewise beene followed by diuers other Lawgiuers , euen of the very Heathen . Zaleucus beginneth his Lawes with this preface : Omnes homines , qui vrbem & regionem inhabitant , persua●os esse oportet , esse Deos : All the Men in the world , that either inhabite any Citie or any Countrie , ought firmely to be perswaded , That there is a God. And then he proceedeth to set downe certaine Rites and Ceremonies , for the worshipping of the Gods , before he praescribe any , for the societie of men . And so likewise Tullie in the setting downe of his Lawes : the first whereof be these . Ad Diuos adeunto castè . Pietatem adhiben●o . Opes amovento . Qui secùs faxit , Deus ipse vindex erit . If any man doe otherwise , God himselfe will revenge it . Come chastly and purely vnto the Gods. Vse Pietie , when you are come . Doe things comely , but not costly . These be his first Lawes : which ( as you see ) directly belong vnto God. So , those Fragments of the twelue Tables , which , as yet , are to be found ; haue the first of them , belonging vnto God. Sacra priuata perpetuò manento : establishing , not onely those holy Constitutions that haue beene ordayned by publique Lawes ; but also , euen those likewise , that haue beene appointed by priuate families , for their owne proper religions . Yea and euen those Lawes , which are referred to the ancient Romane Kings , long before those twelue Tables ; yet haue the first of them belonging to the Gods. Ne quid inauguratò faciunto . Let nothing be done but by sacred diuillation . Patres , sacra Magistratúsque soli peragunto , ineuntoque Let onely Senators be Magistrates , and performe holy actions . Both appointing sacred actions , and who shall be their Actors . Which argueth , that none of them haue beene without their Gods : * either vpon piety , or , at least , vpon policie . Pharaoh would not buy the lands of the Priests , though he bought all the rest . Hippodamus gaue the third part of the whole land vnto them : and both these , in honor of their gods . Yea , and this also is a thing that is very obseruable , that all the ancient Lawgiuers , haue giuen out vnto their people ; that in the making of their Lawes , they haue beene assisted , by some or other of the gods . By that meanes , both to bring vnto their Lawes greater reuerence ; & to work their people towards them , vnto greater obedience , as Diodorus Siculus collecteth , who reckoneth vp a whole Catalogue of those Law-giuers , who haue fathered their Lawes vpon the Gods : as namely , Menes , the Lawgiuer of the Aegyptians ; who perswaded that people , that he receiued his Lawes frō the learned god Mercury . So Minos , the Lawgiuer of the Cretians ; who perswaded that people , that he receiued his Lawes from the mighty god Iupiter . So Lycurgus , the Lawgiuer of the Lacedaemonians ; who perswaded that people , that he receiued his Lawes from the wise god Apollo . So Latraystes , the Lawgiuer of the Arians ( or Arimaspians , for so the Greeke is ) perswaded that people , that he receiued his Lawes from the mighty god Iupiter . So Lycurgus , the Lawgiuer of the Lacedaemonians ; who perswaded that people , that he receiued his Lawes from the wise god Apollo . So Latraystes , the Lawgiuer of the Arians ( or Arimaspians , for so the Greeke is ) perswaded that people , that he receiued his Lawes from a certaine god whose name is not expressed . So Zamolxis , the Lawgiuer of the Getians ; perswaded that people , that he receiued his Lawes from the holy goddesse Vesta . And he addeth also Moses , the Lawgiuer of the Iewes , who perswaded that people , that he receiued his Lawes from the holy goddesse Vesta . And he addeth also Moses , the Lawgiuer of the Iewes , who perswaded that people , that he receiued his Lawes from the mouth of God Ioa : alluding , as it seemeth , to the Hebrew word , Iah . Yea and he might well perswade them so : for they themselues heard God himselfe when he spake to them with his owne mouth . Vnto which Lawgiuers , thus named by him , I may adde diuers other , who are named elsewhere : as namely , Numa Pompilius , the Lawgiuer of the Romans ; who perswaded that people , that hee receiued his Lawes from the M●ses , and from a Nymph called Egeria . And so likewise Zaleu●us , the Law-giuer of the Locrians , perswaded that people , that he receiued his Lawes from the goddesse Minerua . And generally the Greekes ascribed their Lawes vnto the making of Iupiter , as to their supreme Lawgiuer : as it may be gathered out of Homer : where Achilles swearing by his Scepter , he saith , it is Insigne Praiorum Principum , in iure populis dicundo , & in custodiendis ex Ioue Legibus . The Ensigne of the Graecian Princes , both in iudging of their Subiects , and in keeping of their Lawes , receiued from Iupiter , the chiefest of their gods . So that they thought a●l their Lawes to draw their first originall from Iupiter , as from their first Author ; though conueyed to particular Countries , and Cities , by the ministery of other inferior gods . But vnto gods they all ascribe them : the wiser sort , vnto the Author ; the simpler , vnto the Messenger . Whereupon Architas calleth the gods , parentes , ac Principes scriptarum Legum : The Lords and parents of the written Lawes . And therefore , saith Hierocles , that we ought to obserue the Lawes of our Countrey , as if they had in them a kinde of diuinity . Oportet Leges Patriae , tanquam alteros Deos obseruare . For , as Plato truely noteth in the very beginning of his Booke . De Legibus : It is Deus . et n●n Homo , qui legum condendarum est causa . It is not Man , but God , that is the true cause of the making of good Lawes . Which honour is ascribed to God himselfe , euen in the holy Scripture : By me Kings reigne , and Princes decree Iustice , that is , make iust Lawes . Iniustice they may decree of themselues ( and there is a woe pronounced against such wicked Law-makers ) but they cannot decree Iustice , but onely by him . So that , it is truely sayd in Iob : that Nullus ei similis in Legistatoribus : There is none like vnto him , amongst all the Lawgiuers . Nay , he is indeed the onely true Lawgiuer ; & , in the whole world , there is not another : as the Apostle S. Iames plainely testifieth vnto vs : There is but one Lawgiuer , who is able to saue , and to destroy , and that is he . So that , all other Nations , as well as the Iewes , may truly professe ; The Lord is our Iudge , and the Lord is our Lawgiuer , or ( as it is in the Hebrewes ) Statute-maker : Howsoeuer the Heathen Lawgiuers haue robbed the true God of that honour , and ascribed it falsely vnto others . But thus you see , that all Lawgiuers , as it were , by a compact , haue agreed together in this common sense , to ascribe all their lawes , vnto the making of their Gods. And therefore , none of them could possibly be Atheists , at least in outward profession ; no not euen by their profession , in that they were Lawgiuers . Neither could the people that were vnder them be of any other disposition : both because of that inward naturall instinct , which inforceth euery man to worship some God ; and because , by nature also , all Subiects are Imitators of their rulers ; and because againe , all rulers praeserue their owne Religion by coerciue Lawes : as Iosephus instanceth in Socrates , Anaxagoras , Diagoras , and Protagoras , all of them seuerally mulcted for the opinion of their impieties against the Gods. So that , if any man would not be religious , for loue ; yet durst he not be irreligious , for feare . 3 Let vs now proceede vnto Plutarch's third instance , that is , vnto Philosophers ; and see , whether any of them haue beene Atheists . Wherein it cannot be denied , but that those infamous persons , who haue beene noted by their name , to be Atheists ; haue , all of them , beene , by their profession , Philosophers . But yet this againe may be truly affirmed of them : that , howsoeuer some perticular men of that profession , may haply haue beene infected with Atheisme ; yet that there was neuer any Sect or Familie of them , but that it was of a cleane contrary profession . There was neuer any sect of Philosophers that were professed Atheists : No , nor yet neuer any , but professed the cleane contrarie . And yet , it cannot be dissembled , but that all the Philosophers haue had so infinite auiditie , and appetite of glory ; that none of them could say any thing , though with neuer so great reason , but that some other would oppose it , and hold the contrary vnto it , were it neuer so absurd . Yea , and this fell out , as well among their whole families , as amongst priuate persons : the Stoicks , perpetually opposing the Epicures ; the Peripatetikes , them both ; the Academikes , them all . Insomuch , that their contentions and digladiatious grew to be so notorious , as made them all ridiculous : as that bitter scoffe of Seneca very notably declareth ; That , Faciliùs inter Philosophos , quàm inter horologia convenit : That Philosophers agree together like Clocks . But yet in this grand point of acknowledging a God , there is amongst them all an incredible agreement . Here , the Clocks strike all together . You may see a Catalogue of all their opinions , in Tullies first Booke of the Nature of the Gods , representing vnto vs so notable a discord , in their particular conceits , What this God should be , that neuer Clocks iarred more : but yet so great a concord , in their generall opinions , That a God there is , as neuer Clocks agreed better . There , euery man venteth his owne priuate conceite , what he thought to be his God : No man denieth him , No man adorneth disputation against him , Nay , no man so much as once doubteth of him : No not , euen Protagoras himselfe , if he be rightly construed : though his words were rackt vnto it , and for that cause he exiled . For he said not , that he doubted , whether there were gods , or no , but , that he would not , as then , dispute , whether there were any , or no ? De Diuis , neque vt sint , neque vt non sint , habeo dicere : giuing onely a reason of his silent praetrition . And therefore , Caecilius doth secretly perstringe the Athenians iniustice , & excuseth Protagoras , that he did consultè potius , quàm prophanè disputare : He spake more warily , then wickedly . So that , all these recited doe affirme , There is a God. There is no man saith of God , as some doe of the Soule , Nihil esse omninò Deum , et hoc esse totum inane nomen : That God is a thing of nothing , and that the name of God is but an empty name : but they all doe acknowledge both the Name and the Thing . Now looke into these foure seuerall sects of Philosophers , which are the most noted , and noble of them ; and you shall see , that they doe all notably agree in this , though in very few things else . Plato , the father of the Academikes , not onely affirmeth , that There is a God ; but he also confirmeth it , by inuincible reasons . Yea , and euery where almost , he speaketh so diuinely , of Gods diuine Maiestie , that ( as Eusebius reporteth ) he was called Moses Atticus , that is , the Athenian Moses : as if he had seene God face to face , as is reported of the Hebrew Moses , as Iustin Martyr noteth . Plato perindè atque coelitùs descenderit , atque ea quae sursum sunt accuratè didicerit , ac peruider it omnia ; Summum Deum , in ignea essentia esse dicit : Plato , as if he were newly dropt downe out of heauen , and had there learned exactly those things that are aboue ; he maketh his God to be of a firie substance . Yea and euen therein also hee agreeth in some sorte , with Moses : The Lord thy God is a consuming fire . Aristotle , the Father of the Peripateticks , affirmeth , not only That there is a God ; but also , that he is both the Maker , and the Sauiour of the world . Deus , sine dubio , Seruator omnium est , et Parens eorum , quae in mundo conficiuntur : God , without all doubt , is both the Conseruer , & Creator of all things in the world . A most diuine saying of an Heathen man ! And many other the like there be throughout that whole Booke . Which hath occasioned some men , to doubt of the credit and authoritie of it , as not being truly his ; grounding vpon but sleight and very weake coniectures . I may not stand to discusse vpon euery Authoritie : whether the Booke then alledged be the Authors properly ? For then we should haue so many , and so great digressions , as would turne to be transgressions . And therefore in all places , I take them , as I finde them , without any curious or strict examination : knowing , that euen those Bookes , which are thought to be supposed ; yet are , for the most part , both ancient , and learned : and that , if they appeared in the name of their owne Authors , they would be no lesse approued , then they be now in theirs , vpon whom they be fathered : as I could plentifully instance . Yea , and Viues coniectureth , euen in this present instance , that though it were not Aristotles ; yet it might be Theophrastus his . But , both Lucius Apuleius , in his Booke De Mundo ; and Augustinus Eugubinus , asserteth it directly , vnto Aristotle himselfe : Yea , and Eugubinus affirmeth it to haue beene , as it were , his Retractation . Wherein he hath both recognized , and epitomized all his owne former writings ; reforming his owne errours : and reporting both the opinions of other Philosophers more truly ; and his owne more plainely , then in all his other workes . But , howsoeuer this be : though this booke were none of his ; yet doth he affirme as much in his Metaphysikes , which are , without all quaestion , his . For there he saith directly , that Deus est rerum omnium , et cause , et principium : That God is both the cause , and the beginning of all things . A direct and plaine Confession . So Zeno the Father of the Stoicks ( as Tully expressely calleth him ) doth not only beleeue , That there is a God ; but also , That there is but one only God : and that he is the Maker and Creator of the world , who is sometimes called Mens , sometimes Fate , sometimes Ioue , and by diuers such like names . Vnum Deum esse ; ipsumque & Mentem , & Fatum , & Iouem , mult●sque alijs appellari nominibus . And then he proceedeth to declare , in what order , this one God created the world . Yea , and , a little after , he defineth God , to be , Animal immortale , rationale , perfectum , ac beatum ; a malo omni remotissimum ; prouidentia sua Mundum , & qu●e sunt in Mundo , administrans omnia . A substance liuing , euerliuing , reasonable , perfect , and blessed ; farre remoued from any euill ; ruling , onely by his prouidence , both all the whole World , and all the things therein contained . And so likewise Epicurus , the Father of the Epicures : Qu●m nihil pudendum pudet , tamen Deum negare pudet : as one very wittily writeth of him : Though he were not ashamed of any shamefull thing , yet was he ashamed to deny There is a God : as reckoning this the greatest shame that can be : because all the whole world affirmeth the contrary . Euen he ( I say ) though he deny , that God ruleth the world ; yet doth he not deny , but That there is a God : Nay , he affirmeth that : accompting it a lesse absurdity to haue a God that is idle ; then to be so idle , as to haue none at all . Their Notion of the gods was , that they were Beati , & Aeterni : sed nec habere ipsos quicquam negotij , nec exhibere alteri : That they were blessed , and eternall : neither hauing any businesse to do of themselues , nor yet exhibiting any vnto others . Thus all the foure Patriarchs of the chiefe Philosophers were fully of one minde , that there needs must be a God. And Iosephus affirmeth the like of all the rest . Et Pythagoras , & Anaxagoras , & Plato , & post illos Philosophi Stoici , & paenè cuncti videntur de Diuina sapuisse Natura : Nay , not paenè cuncti , but planè cuncti : as Maximus Tyrtus affirmeth : Opiniones Deorum a cunctis Philosophis receptae sunt . Both Pythagoras , and Anaxagoras , and Plato , and the Stoicks ▪ and almost all the other ( nay altogether all the other ) haue had some vnder standing of the Diuine Nature . In this point , euen the Philosophers themselues are Christians . And therefore Tertullian calleth God Philosophorum Deum : because they did so generally , all the sorts of them , confesse him . So that we may truly say with Varro : Ecce , ad nos accedit cana veritas , Attic●e philosophiae alumna : Behold , the ancient truth commeth now directly to vs , euen from the Philosophers of Athens : the very Heathens in this point , agreeing with vs Christians . Nay , Christians themselues agree not so well about many points , euen of their owne Religion ; as in this point the very Heathens consent and agree with them . For ( as Tertullian obserueth ) Alij de Idolothyto edendo , alij de mulierum velamento , alij de nuptijs vel repudijs , nonnulli & de spe resurrectionis disceptabant : de Deo , nemo : Euen of professed Christians , some haue doubted , and disputed , of meate offered vnto Idols ; some of womens vayles and wimples ; some , of marriages and diuorces ; yea , and some of the hope euen of the Resurrection : but yet none at all of God. No man here makes any doubt , no man moueth any question , no man adorneth any kinde of disputation : not onely no Christians amongst themselues ; but none of all the Philosophers , neither one against another , nor yet any against Christians . They that in al other things are like Cadmus his men , euery one of them killing and striking downe another ; yet all here agree together , all fully doe consent , in admitting of a God. Yea , and not onely the Philosophers among the Greeks , but euen the Magi , in the extreamest East , among the barbarous Indians ; and the Druides , in the extreame West , among the barbarous Gaules : as Laertius obserueth , Gymnosophistas , ac Druidas , obscurè , ac per sententias philosophari , Colendos Deos — Magos Deorum vacare cultui . The Gymnosophists and Druides do teach in obscure sentences ; That we ought to worship God — Yea and so doe the Magi too . 4 And the like consent there is also among all other Arts ; as Tyrius Maximus obserueth . Si Artes omnes in consilium vcces , iubeasque simul vno decreto , de Substantia Dei sententiam ferre ; censesnè , aut Pictorem , aut statuarium , aut Poetam , aut Philosophum , diuersa , intellecturos ? Sed nec Scytha , nec Graecus , nec Persu , nec Hyperboreus dissentiet . If thou shouldest call all the Arts vnto one generall Councell , and bid them speak their minde , as concerning God : dost thou thinke that the Painter would tell thee one tale , and the Caruer another , the Poet another , and the Philosopher another ? No , they would agree all together . Yea , there would be amongst them so ful a consent , that neither S●ythyan , nor Graecian nor Persian , nor Hyperborean would dissent . In the first part of which sentence , you may obserue the generall consent of all Arts ; in the second , of all Natitions , and nominatim of the Scyth●ans ▪ who haue bene held for Atheists : So that in this point , there is an incredible agreement , not onely of all Nations , but also of all Conditions , of all Arts and Professions : who yet agree in nothing else , as he obserueth in the same place . Alij tamen aliter de rebus alijs , nec idem , sed diuersa sentire videntur : vt non modò gens genti , ciuitas ciuitati , domus domui , viro vir , sed nec quisquam sibi ipsi demùm consentiens sit . Yet diuers men iudge diuersly in all other matters , insomuch , that not onely no Countrey agreeth with another , but no City with City ; no house with house ; no man with man : but in all things almost therebe , Quot homin●s , tot sententie : So many men , so many mindes . Nay more mindes then men : for euery man hath many minds almost of euery thing : Nec quisquam sibi ipsi demùm consentit : as it followeth in that place of Tyrius . Yea , and Augustinus Eugubinus obserueth , euen of the wisest and learnedest Philosophers , who haue founded their opinions vpon the soundest reasons ; yet that still they finde new reasons , which make them to forsake their old opinions , and entertaine new in their steads . As Plutarch obserueth , both in Aristotle , Dem●critus , and Chrysippus : Qu● nonnulla prius sibi probata decreta , absque tumultu , doloreque , & quidem libenter , dimiserunt . Who did willingly forsake diuers of those opinions that before were allowed by them , not holding it any disgrace vnto them . Insomuch , that it may be obserued , in the most of them , that they doe not onely retract many opinions in their age , which they defended in their youth , but also , that almost euery sixe or seuen yeares , they betake them vnto new opinions . Which hee ascribeth , not so much vnto the imconstancie of their iudgement ; as to a greater experience , & further parefaction of the truth that reformeth it . But yet , in this one point , of beleeuing there is a God ; there is neither difference of opinion between nation & nation , profession and profession , person and person ; no , nor change of opinion in any singular man : but , as all men agree in this , in all places ; so doth euery man agree with himselfe , at all times ; when he is himselfe , and not , by the violence of inordinate passion , transported out of himselfe . Onely this change we may obserue : that some men , who in their youth haue denied God , haue changed their opinion ; and in their age confessed him : as we shall see hereafter , in a seueral Chapter . But no man , that in his youth confessed God , did euer change his opinion . So that , though the Philosophers ( as it were a kinde ▪ of Gentile Pharisies ) desire the preheminence , & prioritie in all things , and to be the ringleaders into all opinions : Yet in this one Opinion , That there is a God , they are content to be followers , and therein to subscribe , euen vnto the poorest and ignorantest Artizans : Who , though of infinite diuersitie in their trades and professions ; yet haue no diuersitie at all in their iudgements and opinions , as concerning this one point , to beleeue , There is a God. And this may euidently be seene by this one obseruation ; that there is almost none of them , no not euen the very meanest , but , beside the generall gods of their countries , who were worshipped by them all , they had some particular gods of their owne , whom they worshipped in speciall , as the Patrons , and Tutelar gods of their Arts. Senators and Counsellers had their Consus ▪ who did in consultando iuuare . Poets , their Muses ; Orators , their Mercurie ; Phisitians , their AEsculapius ; diuiners , their Apollo ; Merchants , their Mercurie againe ; Soldiors , their Mars ; Husbandmen , their Pan ; Smiths , their Vulcan ; Mariners , their Portunus ; Shepheards , their Pales ; Gardiners , their Flora ; Bakers , their Iupiter Pistor ; Costermongers , their Pomona ; Yea , and euen Theeues , their Lauerna . — Pulchra Lauerna da mihi fallere : Ladie Lauerna , teach me to steale . And so likewise , in those Arts , that are exercised by women : Midwiues , had their Lucina ; Nurses , their Cunina ; Maydens , their * Aucula . And diuers such like , which it were tedious to reckon vp : but yet are reckoned , by S. Augustine ; and by Arnobius , who setteth downe both their names , and their offices : which , euen without his interpretation , might well be gathered by their names . So that , there was no Arte or profession , amongst all the Heathen , but they had both their generall and their speciall gods . And therefore none of them could possibly be Atheists . Much lesse could those Artificers that are professed Christians : of whom Tertullian truly writeth , that , Deum quilibet opifex Christianus et inuenit , et ostendit . That euery Christian being a Christian , can easily both finde out and shew forth God. Besides , it is a thing that is worthy the noting , that , of all the Arts in the World ( though there be innumerable of them ) yet there is not any one that is founded vpon Atheisme . No Arte is grounded vpon this supposition , that There is no God ; No Arte dissolued , by beleeuing , there is a God. But many Arts and professions are grounded vpon the contrary supposition ; that There is a God : and presently dissolued , by beleeuing , There is no God ; as all Priests , and Prophets , Diuiners and Sacrificers , and all those other Arts , which either depende vpon Temples , or Altars . All which as they haue their immediate foundation , in mens beleeuing , That there is a God : So haue they their immediate dissolution , in beleeuing There is no God. As we may see in Baals Priests ; it being once beleeued , that Baal was no God ; you see how his Priests were all presently destroyed . And so likewise , when by S. Pauls preaching , it beganne to be beleeued , that Diana was no goddesse ; in what a feare was Demetrius , and the rest of his Siluer-Smiths , that their Art would be dissolued ? So that , there is no Arte , which either hath his being , by beleeuing ther is no God ; or , which loseth his being , by beleeuing there is a God : but there be many Arts , which both haue their being , by beleeuing there is a God : and which lose their being , by beleeuing there is none . And therefore no Artist ( as an Artist ) is fit to be an Atheist : because religion and piety is the very maintainer of many Arts immediately ; and of all the rest mediately . For all Arts haue their very being , vpon the coalition of humane society : which if it were dissolued , all Arts must ( by consequent ) of necessity perish with it . And perish it surely would , if religion did not hinder it . For the chiefest tye , and bond of all humane society , is neither reason , nor speech , nor indigency ; but religion , and piety . Qua sublata , confusio ac perturbatio vitae sequitur ( saith Lactantius ) Take but away Religion , and there will follow in mans life , great disorder & confusion . Nay the Orator goeth further : Haud scio , an pietate aduersus Deos sublata , fides etiam , et societas generis humani , et vna excellentissima virtus , Iusti●ia tollatur . I know not ( saith he ) whether if pietie , and religion towards God , were remoued , both faith and iustice , yea , and euen society amongst men , would not presently be dissolued . So that , all Arts whatsoeuer , depending vpon society , and society it selfe depending vpon religion ; it followeth that no Artificer whatsoeuer , can fall into Atheisme ; but he needs must dig vp his owne foundation . And therfore Ficinus setteth downe this position , that , Nulla ars aduersari Deo potest : That there is not any Art , that is opposed vnto God. No Art can resist his working ; much lesse refute his being . And thus you see the second branch of Tullies assertion verified ; that as there is Nulla Gens ; so there is nullum genus hominum : There is no sort , no order , no condition of men : neither Iewes , nor Gentiles , Greekes , nor Barbarians , Learned , nor Vnlearned , Ciuill , nor Rude ; None at all ( I say ) from the highest Ruler to the poorest Artificer , but they are inwardly perswaded , that There is a God. So that ( as Saint Augustine affirmeth in another like truth ) Hoc ita manifestum est , vt nulla huic doctorum paucitas , nulla indoctorum turba dissentiat : This is truth so manifest , that neither the paucity of the learned , nor the multitude of the vnlearned doc dissent from it . And therefore , let vs now proceede vnto his third ; that , as there is no sort of men , so there is no Man. CHAP. 6. That there is no particular person in the World , but that ( in some degree ) he beleeueth , There is a God. 2. No Swearer . 3. No Blasph●mer . 4. No Idolater . AS I finde it obserued , by diuers of the learned ; that it is a common Principle , in euery people , to beleeue , There is a God : so is it likewise obserued by them ; that this Principle hath his force , not onely in all Nations , and in all sorts of m●n ; but also in all persons , that liue amongst them . And this may euidently be seene , in the most of those sentences , which before I haue alledged , from the generality of this naturall impression ; that they extend and stretch themselues , not onely to all Nations , but also to all persons , vpon the face of the earth . Aristotle sayth , that it is haereditaria fama , ●ortalium omnium ; omnia & a Deo , & per Deum , nobis esse constituta . It is an haereditarie tradition which is common amongst all men ; that all things are praedecreed vnto men by God. Marke , mortalium omnium : common vnto All men . Tullie sayth that Nemo omnium tam immanis , cuius mentem non imbuer it Deorum opinio . Amongst men there is not any so sauage and barbarous , whose soule is not possessed with an opinion of the Gods. And againe in the same place : Omnes , esse vim & naturam Diuinam , arbitrantur : All men haue a perswasion , that there is a certaine power and nature Diuine . Who can be excepted , out of these two so absolute generalities , of Nemo , and Omnes ? of No man , and All men ? So Clemens Alexandrinus : Dei manifestatio erat apud omnes , naturalis . There is a naturall manifestation of God vnto all men . So likewise Arnobius : Quisquamnè est hominum , qui non , cum Dei notione , diem primae natiuitatis intrauerit ? Is there any amongst men , that brought not in with him a notion of God euen with his first entrance into the world ? So Beda : Naturaliter omnis homo habet cognitionem Dei. Euery man hath naturally some knowledge of the Deity . So likewise Prosper : Esse omnes sensere Deum ; nec de fuit vlli , Authorem Natura docens . — All men haue found a God to be ; Nor euer wanted Nature , To teach this Truth ; that only He , Of euery thing is Author . Now vnto these Testimonies , alledged before ( though to another purpose ) I may adde diuers others , as yet not alledged ; as namely that of Sibilla : Omnibus en patet is , clarúsque & apertus inerrans . Loe God , so cleare ▪ so knowne , so ope doth lie , That he doth enter into euery eye . And that likewise of Aratus , cited also in the same booke , by Clemens Alexandrinus : A Ioue principium : assiduis quem laudibus omnes Concelebrant homines : for a sunt Iouis omnia plena . Compita cum pagis , omnes & cum aequore portus . Begin with God , whose praises All Men sing ; All Cities , Streets , all Villages of Him Are full ; All Seas , Shores , Hauens , euery thing . MARKE : Omnes Concelebrant Homines — All celebrate his praise . So likewise that of Ennius . Aspice hoc sublime candens , quem inuocant omnes , Iouem . Behold this bright and lofty skye ; Here all Men pray to Ioue most high . Marke : Quem inuocant Omnes : To whom All men direct their Prayers . Yea , and this he spake , assensu omnium , as is noted in the same place , that is , with the generall assent of all men . And yet he called him there both Iouem , and Dominatorem rerum , & omnia motu regentem : & patrem Diuûmque Hominúmque ; & praesentem ac praepotentem Deum : Both the great God Iupiter , the great Ruler of all matters , the onely Mouer of all things : the Father both of Gods and Men ; yea , and himselfe , both a present , and a potent God. All which high Titles he ascribeth vnto God , with all mens generall applause and consent : affirming , in the same place , that God is as cleare and as euident as the Sun : and adding , that , Hoc qui dubitet , haud sanè intelligo , cur non idem , sol sit , an nullus sit , dubitare possit : That he , which doubteth , whether there be a God , may , with as great reason , doubt ; whether there be a Sunne . So cleare doth that Orator make the matter vnto all men . Yea , and euen prophane Lucian , though he reproue this generall opinion ; yet is forced to confesse it ; Omnes homines & Gentes turpiter decipiuntur , Deos esse existimantes : All persons and nations are fouly deceiued in beleeuing there be Gods. Reprouing it as the error , not onely of all Nations , but also of all Persons : but yet confessing , that it is an opinion , which is commou vnto all of them : though in 〈◊〉 shew , for the present , he would seeme to condemne it . 2 And ●et there be three seuerall sorts of men , who may seem ( it any other ) the most likely to deny him , because they so little honour him . The first are , Common swearers , who vse to rend and to teare him . The second are ; Blasp●emers , who vse to curse and reuile him . And the third , Idolaters , who abase and dishonour him , by ascribing diuine honour vnto an Idoll , their owne Creature . These three ( ●xcept the Atheist , for whom I doe reserue a speciall Treatise by himselfe ) are the most direct enemies that God indeed hath . But yet none of all these , if they duly be considered , can iustly be numbred , as denyers of God. For indeed , all their sinnes are absolutely grounded vpon this supposition ; that There is a God : without which they were no sinnes . For , how should either swearing , or blaspheming , or idolatrizing , be sinne ; if there were not a God , against whom they were committed ? Nay , all these seuerall vices , considered of themselues ( though not as sinnes , but as actions ) yet are done vpon supposall , that There is a God , God is the very obiect of euery one of them : as we may euidently see , if we will seuerally examine them . For , first , as conc●rning swearing ; it is Plutarch's opinion ; that Oathes doe as necessarily presuppose There is a God ; as either Temples , or Sacrifices , or inuocations . Vrbem , Templis , Dijsque ▪ carentem ; quae precibus , Iureiurando , or aculo non vtatur , n●●o vnquam vidit . A Citie without Temples , without gods , without prayers , without Oathes , without Oracles , was neuer seene by any man : reckoning all these ( euen Oathes amongst the rest ) as equally belonging vnto God : and all of them presuming , that there must needes bee one ; else should they haue no being . And this point , as concerning Oathes , may yet further be confirmed , by diuers other Arguments : as namely , first , by the very definition of an Oath , deliuered by Aristotle , that Iusiurandum est cum diuina veneratione dictio probationis expers . That an Oath is , an affirmation aboue all probation , pronounced with a feare and reuerence of God. He maketh an Oath the highest kinde of proofe : as the Apostle doth likewise , when hee saith , that an oath is an ending of all strife , Secondly , the same appeareth by the forme of an Oath : which is , a calling of God himselfe to witnesse . So S. Paule , God is my witnesse , whom I serue : So he againe . I witnesse before God , that I lye not . Yea and this forme the Heathans held , as well as the Christians . So Plautus . — summum Iovem , Deósque detestor . Itestifie , The God most high . So againe . Id vt scias , louem supremum , testem laudo . To make thee well assur'd of this , The highest God my witnesse is . So Tullie . Est Iusiurandum affirmatio religiosa . Quod autem affirm●tur quasi D●o teste promiseris , id tenendum est : An Oath is not a ciuill , but a religious affirmation . Now , that which we promise , calling God to witnesse , ought faithfully and religiously to be performed of vs. Whereby it appeareth , that the common and vsuall forme of their Oathes , was to cal God to witnesse . Thirdly , the same appeareth by that nuncupatiue title , wherewith both Heathens and Christians haue honoured their Oathes , in calling their swearing , an Oath of God. So Ennius : O fides alma , ipta pinnis , & iusiurandum Iovis : O vncorrupted faith , mounting with heauenly wings : Ioues sacred Oath before his Throne it brings . So Moses : An Oath of the Lord shall be betweene them . The one of them calleth it , an Oath of Ioue ; the other of Iehovah . Because the Infidels doe vse to sweare by their false gods , the faithfull by the true one : as may be euidently seene in the Oathes of Iaacob and Laban . But yet , both of them sweare by that , which they esteemed for their God. Fourthly , the same appeareth by that Ceremonie , which was commonly vsed , in taking of an Oath ; to lay his hand vpon the Altar , as acknowledging that he spake in the presence of God : and that he offered vp the inward truth of his soule , vpon the Altar of God. This Ceremonie Tullie mentioneth , in his Oration pro L. Flacco : where he saith of Falcidius ( as if his name had beene Falsidicus ) that Huic , si aram tenens iurar●t , nemo crederet : That no man would beleeue him , although he should sweare , holding the very Altar . So Plautus : Tene Aram hanc-Deiura . Hold th' Altar here , Let 's see thee sweare . Whereby it appeareth , that it was a common ceremonie amongst the Romans , to take hold vpon the Altar , when they solemnely sware . Vnto which Roman custome there seemeth to be a kinde of allusion , in the Gospell of S. Mathew : where our Sauiour Christ reproueth the Doctrine of the Pharisies , for making it a light matter , to sweare by the Altar . Where the Greeke Text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the vulgar Latin , in Altars : Whosoeuer sweareth in the Altar , or vpon the Altar . Fifthly , the same appeareth , by that great Religion , which euen the very Heathens haue placed in Oathes : yea , and that both on the part of him that taketh it , and of him that exacteth it . First , for the swearer● : they vtterly detested him for a villaine , that vnder the religion of an Oath , durst avouch any false thing , as violating , & Deorum & Hominum fidem : both the truth of God and Men : as it is censured by Xenophon : making God himselfe a lyer : as auouching of him , as a witnesse vnto their lye . Yea , and they placed so sacred a Religion in an Oath , that they held it a prophanenesse , but euen to dally with it ; as bringing the most holy thing into contempt : insomuch , that they condemned Socrates vnto death , nominatim for this ( among his other crimes ) quia nova iuramenta iurauit ( as Iosephus reporteth ) because he vsed to sweare by vnlawfull Oathes . For their vsuall swearing was , by Iupiter and the Gods : as appeareth in Plautus . Per Iovem adiuro patrem : I sweare by God our father . And againe : Per Iouem , Deosque omnes adiuro : I sweare by love and all the other Gods. But Socrates was wont to sweare by a Dogge : per Canem : as appeareth in Plato . Which prophanation of an Oath , they interpreted , as an impiety against their Religion : and therefore , that ( in piety ) they oug●t to condemne him . And , as they reposed great Religion in an oath , in 〈…〉 of the Actor : so did they likewise , respect of the Exactor : accounting it a kinde of prophanenesse in any man , when an Oath was orderly performed , not to giue credit to it : as Stobaeus collecteth out of Antiphanes : — Cùm aliquis contemnit iurantem ▪ Tum ille mihi Deos ipsos contemnere videtur . Whos'ere he be , contemnes a man , when taking solemne Oath : He doth contemne , not man , but God ; nor God and man ; them both . And therefore , Menechmus , in the fore-alledged place , when hee had taken his Oath : Per Iovem , Deosque omnes adiuro , Vxor. I sweare by Ioue and all the Gods , good wife , He addeth immediately : Satin ' hoc est tibi ? Let this suffice , for ending of our strife . Pleading , that hauing so religiously protested , he ought to be beleeued . For , as the reuerence of God ought to adact the Swearer , to the speaking of the truth : so likewise , the Hearer , to the beleeuing of the truth . An Oath ought to be the stinting of all strife . Sixtly , the same appeareth by a secret Religion , which entreth into the Swearer himselfe , euen in the taking of his Oath . And that is twofold : the one towards men ; the other towards God. Both obserued by Soph●cles , in one and the same sentence . Apposito iureiurando , cautior & diligentior Animus fit . A duobus enim sibi tum cavet ; Et , ne laedat amicos ; et , ne peccet in Deos. Mans very soule , by sacred oath adiur'd , More wary proues , and circumspect by ods : For then he dreads this double forfeyture , T offend his friends , & sin against the gods . Seuenthly , the same appeareth , because that euery Oath hath a secret execration annexed to it , and a curse against the swearer , if he sweare not the truth , For ( as Plutarch truly noteth ) Omne iusiurandum in ex●crationem peri●rij desinit . Est autem execratio res tristis , & mali ominis : Euery Oath ( saith he ) doth end in a latent execration against periury . Now euery execration is a very heauy and discomfortable thing , and f●ll of euill forecasting , and signification . And this wee may see in the forme of diuers Oathes , recorded both in Scriptures , and in Heathen Writers . We reade oftentimes in Scriptures . God doe so , and more also : implying a tacite and latent imprecation , if they doe not thus and thus . So in Plautus : Quid si fallis ? Ly. Tum me faciat quod vult magnus Iupiter . It may well be rendred by that phrase of Scripture ; then God doe so and more vnto me . Yea and the Romans in their solemne Oathes ; were wont to vse this ceremonie , as Rhodiginus obserueth out of Servius . They vsed to throw a stone out of their hand , with this execration : Si sciens fallo , qui me despicit ( salua vrbe ac arte ) bonis eijciat , vt ego hunc lapidem . If I willingly deceiue thee ; then God that is aboue me ( preseruing the Cittie ) caste me out from all good men , as I caste out this Stone . And the like execrationis also pronounced by , Abigail , against the enemies of Dauid . The soule of thine enemies shall God cast out , as out of the ●iddle of a sling . And so God also did vnto impious Capanaeus ; who boasting that God himselfe should not be able to hinder him , he was presently stroken with lightening , and cast from the top of the wall , as it were out of the middle of a sling . For so Euripides expresseth his falling . — à scalis autem Deijciebatur , velut è funda . He was cast downe the Scale with such a fling , As if a Stone were throwne from out a Sling . By all which weighty Reason , both out of the Heathen writers , and out of Holy Scriptures , it euidently appeareth , that all men in their swearing , both presume , There is a God ; and that he truely heareth , whatsoeuer is spoken ; and that he will reuenge him , of the impietie of those men , that by their false swearing dishonour his holy name . And therefore , no Swearer can be possibly an Atheist , euen by the very nature of his owne proper act , if hee thinketh as he sweareth . For the very act of swearing , presupposeth there is a God , not onely in the inten●ion of the exactour , but also in the extension of the performer , be hee whosoeuer ; yea though the veriest Atheist , that euer liu●d in the world . For , though in his heart , he may ( haply ) beleeue there is no God : yet , in his act , he would seeme to beleeue , there is one : euen by his action of swearing , he would haue other men to beleeue , that he beleeueth , there is one . Because , the congruitie of very Reason requireth , that he , which sweareth by God , should certainely beleeue , that There is a God , to by sworne by : or else he sweareth vainely . Nay , he that sweareth by God , if he thinke that there is none , disableth the very force of his owne asseueration For , no man would euer sweare , but to be the better beleeued for his Oath . But , he that desireth to be beleeued for his swearing by God , if hee thinke , There is no God , is as vtterly absurd , as if he should desire , that men should beleeue him , when he professeth before hand , that hee sweareth by nothing : and , as impu●ent , as if he should request them ; I pray you to beleeue me , for I sweare ( By nothing ) that this I say is true . His iust reward in swearing by nothing , should be to be beleeued in nothing . Thus Swearers ( as you see ) if they properly be Swearers , they cannot properly be Atheists : the very action of swearing , destroying directly the opinion of Atheisme . And therefore , whereas Socrates , in Aristophanes , professed , that he beleeued not the vsuall gods : Strepsiades presently replyed , Quomodo iuratis igitur ? An per numm●s ferreos , si●ut Bizantij ? How then doest thou sweare , if thou beleeue not the gods ? Doest thou sweare , like a Bizantian , by their yron pence ? Accompting it most iustly , for a very grosse absurditie , that any man should outwardly sweare by the gods , that inwardly beleeueth , that there is no God : or , that any man should sweare by any thing , but onely by God. And therefore , when Toxaris the Scythian sware , Per Ventum , et Acinacem : M●esippus derided him for swearing by such things , as were no gods : but he defended himselfe , that among the Scythians , those two were held for gods . So that it appeareth by the concurring opinion both of the reprehender , and of the reprehended , that nothing is to be sworne by but onely God And consequently that all Swearers must presuppose There is a God. 3 And the like may be also sayd of Blasphemers , that is , of such as are Reuilers or Cursers of God : for vnto that vse onely the word is now restrayned : as S. Augustine hath obserued : Est blasphemia , cùm aliqua mala dicuntur de bonis . Sed iam vulgò Blasphemia non accipitur , nisi mala verba de Deo dicere . De hominibus namque dubitari potest : Deus verò fine controuer sia bonus est . Blasphemie is to speake any euill of good . But now commonly , Blasphemie is to speake onely euill of God. For of Men , we may doubt , whether they be euill or good : But of God we cannot doubt , but that he must needs be good . So that , the word Blasphemie hath two significations : the one a lardger , which is to speake euill of good : the other a stricter , which is to speake euill of God. Against the first of those Blasphemies , God hath pronounced a woe : Woe vnto them that speake good of euill , and euill of good : but against the second of them , he hath ordayned a Law : Thou shalt not rayle vpon the gods : no not , vpon the earthly gods , much lesse vpon the heauenly . Yea and that vnder a penaltie : Whosoeuer cu●seth his God , he sh●ll beare his iniquitie , that is , He shall be surely punished , for so the Chaldee Paraphrase readeth it : Sustinebit poenam suam : Yea and that seuerely too . For it followeth , in the next words , He that Blasphemeth the name of the Lord , shall be put to death ; the Congregation shall stone him . The execution of which Law , we may reade in the same place : where the sonne of the Isra●litish woman was stoned for blaspheming ; giuing occasion very iustly , of the making of that notable Law against Blasphemie . Wherein we may obserue , that the Blasphemer was no Atheist . And that , by two reasons : the one drawne from his person ; the other from his action . For first , for his person : he is sayd to haue beene the sonne of an Israelitish woman , and of an Aegyptian : by neither of which parents hee could be instituted in Atheisme . For first , for the A●gyptians ; they were so farre from being Atheists , that they were of all other the most palpable Polytheists . And for the Israelites ; though they were the worshippers of an invisible God ; yet had hee shewed amongst them so many visible signes of his omnipotent power and goodnesse , as that hee was confessed , euen by the very Heathens : and therefore could not be denied by any of the Israelites . Blaspheme him they might ( as this Israelite in his furie , and impatience did ) but denie him they could not ; the euidence of his wonderous workes was so great . And this is the first reason , why hee could not be an Atheist . The second is this : that this Law against Blasphemie , being made by occasion of this Blasphemers fact , and forbidding onely that , which he had committed , doth euidently shew that hee was not an Atheist . For then , the Law would haue runne against the denying of God : Whosoeuer denieth God , let him be stoned . But , because this mans sin was not a denying vnto God a being ( which is the sin of Atheisme ) but a cursing of that God whom he beleeued to be ; therefore the law was made , not against the denying , but against the cursing of God : He that blasphemeth the name of God , shall be stoned . And therefore , blaspheming doth not suppose a denying , nor the blashemer , vpon neccessitie , to be a denyer of God. Nay , indeede , it directly supposeth the contrary : it supposeth there is a God : As may plainly be collected , both by the beginning & the end of that irreligious passion , which begetteth in them the sin of blaspheming . For , first , from the beginning of their passion : it is a sodaine anger conceiued against God , vpon a supposition , of either some euill receiued from him , or of some good denied by him . For blasphemare ( as Aquinas defineth it ) est contumeliam vel conuitium inferre , in iniuriam Creatoris : To blaspheme , is , to offer , either contumelie , or obloquie , by way of dishonor , vnto the Creator . Which necessarily supposeth , that he needs must haue a being . Otherwise , hee must needes confesse , that hee is angry with Nothing : and so might , as iustly be derided , as that foolish Polyphemus , who raued for that wrong that was done to him by Nullus . Againe , the same may be collected , from the ende of their passion : which is , desperately to prouoke God to be angry with them : because they before haue beene angred by him , and so to quitte him with his owne . Which likewise must needes inferre , that they thinke he hath a being . For , otherwise , they should be as vtterly absurd , as if they should endeauour to moue Nothing , vnto anger ; spending all their rayling , as foolishly against him , as the Doggs doe their barking , when they howle against the Moone . And therefore it followeth not , that though some men doe Blaspheme , and raile against God ; that therefore they thinke that there should he none : but rather , that there is one : Which they manifestly acknowledge , euen in their very rayling ; vnlesse , they will make themselues to be knowne for noted-fooles . Who would raile vpon a thing , which they thinke to haue no being ? Yea , and diuers of the Heathens were so farre from supposing , that rayling and blaspheming should inferre , there is no God ; that they made it the essentiall worship of diuers of their gods . For Nazianzene reporteth it of the Lindianes , that they worshipped their Hercules , onely with railings : Deum illum , non alio , quàm conuitiorum et maledictorum honore , afficientes : And Plinie reporteth the same , of their goddesse Fortune : Conuitijs colitur . Shee is worshipped with rayling and blaspheming . And therefore Blasphemie doth not inferre impietie : Nor , that hee which blasphemeth God , must of necessitie denie God. For , of necessitie hee granteth him , though of impotencie hee blaspheme him . So that , neither common Swearers , nor yet Blasphemers , be Atheists . That they be great offenders , it cannot be denied : but that they be Atheists , it cannot be affirmed . Their sinne is not Atheisme : it is of another kind . The Blasphemer , is not Atheus , but rather Antitheus : as Lactantius speaketh . And his fault is not Atheisme , or lack of religion ; but outrage against the true Obiect of religion . Which yet ( in a large acception ) may be called Irreligion : though it bee not a priuation of all religion ; because it is an impugning of the true religion . For , as Tertullian affirmeth of the Romanes : Non modò n●gligendo , quin insuper expugnando verum Deum , committitis crimen verae irreligio fitatis : Not onely by neglecting , but also by oppugning him that is the true God , you truely incurre the crime of Irreligion . 4 Let vs now come to Idolaters : which is the third of our instances : and see , whether they can be numbred as Atheists . But that indeed they cannot , their very profession is against it . For what can be more distant , then Polytheisme , and Atheisme ? then impietie , and idolatrie ? I meane priuatiue impietie , which depriueth men wholy , of all sense of Religion . Idolaters bee Polytheists and therefore not Atheists . They worship many gods : and therefore they cannot denie , that there is a God. Nay they must needs confesse one , that admit many . They cannot exclude one , that confesse many . And therefore , ( as I sayd before , of Swearers , and Blasphemers ) so may I now , of Idolaters : that they are taught , by their profession to denie and renounce Atheisme ; and by it strictly tyed , to beleeue There is a God. As we may euidently see , in all the seuerall degrees of Idolatry . For , would a man euer worship , either the Sunne , or the M●one , or the Starres ; as did the most Nations both of Greekes and Barbarians ( which diuers of the Heathens haue confessed to be but Creatures ) but that he is perswaded , that There is a God ? Surely , he neuer would . But it may be alledged ; that haply , the glory and beauty of these Creatures preuailed more with men , to occasion them to worship them ; then did the strength of this inward conclusion . For much is insinuated in the booke of Wisdome : where hee both reporteth , and reproueth this opinion : and yet partly excuseth those , that were deceiued by them ; though not a toto , yet a ta●to : that though it be a great fault , to worship any thing but God : yet that it is a lesse faulte , to worship those Creatures , that are of Gods making ; t●en to worshippe those Idols , that are of mans making . But , to take away this excuse , which is grounded vpon their beauty ; would a man euer worship the Fire , the Water , the Earth , and the Aire ( as the Persians did ) but vpon this perswasion , that , There is a God ? These be not of such blazing beauties . But it may be sayd againe : that , though not the beauty ; yet the commodity , which men receiue by these things , were the chiefest inducements , to consecrate them for gods . For , that was Prodicus his opinion ( at the least his relation ) That whatsoeuer thing was profitable vnto the life of man , might iustly be reckoned , as his God. Therefore to take away this Obiection also : Would a man euer worship a Wolfe , or a Crocodile , as the Aegyptians did , but that hee is perswaded ; That there is a God ? These be not things of profit . But yet , euen for these things , something may be sayd : namely , that , though it were not the hope of any profit by them ; yet was it the feare of receiuing hurt from them , that caused men to worship them . For as they had their good Gods , whom they worshipped for loue : so had they their euill gods , whom they worshipped for feare : Deos quosdam vt prodessent , celebrant ; quosdam ne obessent , placabant : sayth A● Gellius . They did worshippe some gods , to receiue some profit by them ; and they serued others , to escape euill from them . Well , be it so . Yet hereby it appeareth , that , euen the very Heathen , in worshipping things of so diuers natures , were inwardly perswaded in their mindes ; that the nature of God was glorious , and therefore to be honoured ; liberall , and therefore to be loued ; powerfull , and therefore to be feared : which manifestly argueth , that they beleeued , there was a God. But , to remoue all those Obiections at once , wherein those fore-named considerations , may seeme to be the ground of their Religions ; and , to instance where none of all these can be found , but where onely the hidden sense of this inward conclusion , that There is a God , doth carry the whole sway : would a man euer worship a Stocke , or a Stone , made by his owne hand in some artificiall forme ; but that this is a burning conclusion in his heart , That there is a God ? This woodden god , can haue neither any glory , to allure him ; nor any profit , to perswade him ; nor any feare , to constraine him . For ( as the wiseman teacheth ) it is but a knotty peece of wood , and indeed the most thri●●les and vnprofitable part of all the whole Tree , whereof it is made ; yea more vprofitable then the very chipps , that are hewed away from it . For by them yet the Carpenter warmeth himselfe . So that they are good for something : but the Idol it selfe is good for iust nothing , as the Prophet Isay directly affirmeth . But it may yet be obiected : that the artificiall beauty , and workmanship of the Idol , may haply preuaile to make men worship it , as a God ; though in it selfe , it haue none other good . For so indeed Saint Augustine collect●th . Ducit , & affectu quodam interno rapit infirma corda mortalium , forme similttudo , & membrorum imitata compago . The likenesse of the forme , and imitation of the members , which men doe see in Idols , doth , with a strong affection , steale away their weake hearts . And againe in the same place : Plus valent simulachra , ad curuandam infoelicem animam , quòdos habent , oculos habent , aures habent ; quam ad corrigendam , quòd non loquuntur , non vident , non audiunt , non ambulant : An Idol hath greater force , to infect a simple soule , in that it hath a mouth , it hath eyes , it hath eares ; then to instruct it , in that it hath no speech , no sight , no hearing , no mouing . T●●refore , to take away this obiection too , as well as all the rest : Would a man euer worship informem , & rudem lapidem ; as the Romans did vnder the name of God Terminus ; but that they are perswaded , that a God there is ? This God hath neither forme , nor beauty , to allure them to worship him . No forme ; for it is informis . No beauty ; for it is rudis , as Lactantius noteth . Whereas euerie God ought to haue such perfect beauty , that Tully reckoneth it as a foule absurdity , not onely that any other thing should be more beautifull then God ; but also , that among the gods , any one of them should be more beautifull then another . They ought all so to excell in the highest degree of beauty . And therefore so rude and vnformed a god , as this Terminus is , a man would neuer worship ; but that hee must needs bee worshipping of some God ; and so , not knowing what is best to worship , hee worshippeth that which is neerest vnto hand . And therefore ( as Tully defineth of Atheists ) that it is vnpossible , for any of thē to be superstitious : so it is true in Idolaters ( who are all of them superstitious ) that it is as impossible , for any of them to be Atheists . For , Idolaters yeeld two Arguments , which necessarily conclude , that they think there is a God. The first is , the enormous pride of some of them . The second , the abiect basenesse of other some . For the first . We reade of diuers men , who haue bene so monstrously ouerswolne with pride and vanity , that they haue inuented a strange kind of Idolatry ; to idolatrize themselues , and to make themselues gods ; or rather indeed Idols , vnder the name of gods ; as Nabuchodo●osor , Caligula , Domitian ; and diuers others of the Romane Emperours . Which honour , no man would euer haue affected , but that hee is both perswaded himselfe , and would haue others too , perswaded , That there is a God. So that , this kind of Idolaters declare by their pride , that they thinke , There is a God. For Autotheisme cannot possibly be Atheisme . The other kinde of Idolaters , declare the same , by their basenesse . For man , being by nature so proud and ambitious , that no honor can suffice him , but that hee wil● affect euen the name and place of God : what is it , that can make this gallant so to stoope , and to abiect himselfe so basely vnto a Stocke , and a Stone , as to creepe and kneele vnto them ; but , that onely the force of Religion adacteth him ? telling him within his bosome , both that There is a God ; and that he is purposely created for his worship : Who , because ( through his pride ) he giueth it not where it is due ; he leaueth him ( through his basenes , ) to giue it where it is not due . So that , euen Idolatry it selfe , though it be both the nurse and mother of lyes ; yet teacheth it this truth , to beleeue , There is a God. And though it selfe dishonour him ; yet teacheth it vs to honour him . For whatsoeuer the Idolater worshippeth for his false God , it teacheth vs muc● more to worshippe the true God. Yea , euen Iupiter himselfe ( as Clemens Alexandrinus noteth ) Etiam ipse Iupiter , qui Poetarum ver sibus canitur , in Deum refert cogitationem . Euen Iupiter himselfe , whom the Poets make a false god , yet erecteth our thoughts vnto the true God. And thus you plainly see , how Tullies obseruation is perfectly verified in euery branc● of it : and that there is no Nation , neither ciuill , nor rude ; no condition of men , neither learned , nor vnlearned ; no seuerall person ; though neuer so prophane , neither Swearer , Blasphemer , nor Idolater , but he is inwardly perswaded That there is a God. And that therefore the Atheist , in seeking to deny it , doth ( as Plutarch truely censureth him ) immobilia mouere ; & bellum inferre , non tan●ùm longo tempori , sed & multis hominibus gentibus , & familijs ; quas religiosus D●orum cultus , quasi diuino furore correptas , tenuit : Hee seeketh to shake that , which cannot be moued ; and boldly biddeth battaile , not only to many men , but also to many Nation , Countries , and Families ; whom the religious worship of God hath so deepely possessed , that it hath almost euen rauished them : fighting so , himselfe alone , both against all Antiquity , Vniuersality , and Consent , which doe make a three-fold Corde , not easie to be broken . CHAP. 7. That a great discord may be noted among the Heathens , as concerning the worship of their seuerall Gods. 2. Yet that this discord doth not infringe the generall opinion , as concerning God. 3. But that it much confirmes it . PLutarch , in his first booke Of the Opinions of the Philosophers , affirmeth , that the first propagation of Religion among men , and the first spreading of this opinion , as concerning God , hath bin brought to passe by some one of these three meanes : aut naturali forma , aut fabulosa , aut legum testimonio . Naturalem Philosophi , fabulosam Poetae , docent ; Leges autem suas , singulae habent Ciuitates : that is , either by meanes of such naturall reasons as haue bin deliuered by the learning of Philosophers ; or by such fabulous adumbrations , as haue beene deuised by the wit of Po●ts ; or by such politicall constitutions , as haue beene inioyned by the authority of Magistrates . And it is true indeed , that ( for traditionall diuinity ) it was among the Heathens especially propagated , by some one of these three meanes . But there was a naturall Theologie , ingrafted in the soule before them all : ante omnem rationis vsum ( as Iamblicus affirmeth ) euen before all vse of reason , and all capacity to receiue instruction : whereby they were disposed , and in a sort prepared , to admit any one of the fore-named instructions , though it came but single of it selfe . But in the former discourse , I haue ioyned them all together : shewing , by a generall consent of all Philosophers , all Poets , and all Lawgiuers , that There is a God. So that there is not so vniuersall an agreement in any one thing in the world , as there is , in beleeuing , that There is a God. But yet , I finde it againe obserued , that there is not in any thing so great a disagreement ; as there is , in defining , what that God should be . Res nullà est ( saith Tullie ) de qua tantoperè , non solùm indocti , sed etiam docti dissentiant : There is nothing , wher in there is so great a discord , not only amongst the vnlearned , but also among the learned . And he maketh good his assertion , by a particular enumeration of the seuerall opinions , of all the Philosophers . Which are seuerall indeed ; yea , and so distantly seuered , that no two of them doe agree in any one opinion : some worshipping the Heauens , some the Stars some the El●ments , some one thing , some another . So that ( as one wittily obserues of them ) Colebat quisque quod volebat : Euery man worshipped whatsoeuer he would . Onely , this seemed to be the common study and endeauour of them all , that none would haue that god whom any other had . Nay , by and by after , he will haue another god , then he himselfe had before ; as we may euidently see , in the fore-alledged place of Tullie ; both in Plato , Aristotle , Theophrastus , and Cleanthes , and in diuers others . So that , if any where , the prouerbe here is verified ; that , Quot homines , tot sententiae : So many heads , so many wits ; so many men , so many mindes . For ( as Tertullian obserueth by them ) Alij incorporalem asseuerant , alij corporalem ; vt ●am Platonici , quàm Stoici : alij ex atomis , alij ex numeris ; vt Epicurus , et Pythagoras : alij ex igne ; qualiter Heraclito visum est . Et Platonici quidem , curantem rerum : contrà , Ep●●urei ociosum et inexercitum , & ( vt ita dixerim ) neminem humanis rebus . Positum verò extra mundum Stoici , qui , figuli modo , extrinsecus torqueat molem hanc : intra mundum Platonici , qui , gubernatoris exemplo , intra illud maneat quod regat . Some of the Philosophers make God to be spirituall , some other of them , corporall ; as the Platonicks & Stoicks . Some make their god of Atomes , and indiuidual moates ; some of diuidual nūbers ; as Epicurus , and Pythagoras . Some make him all of fire ; for so it seemed to Heraclitus . The Platonicks make God prouident , and wonderfull carefull , that all things may go well . The Epicures make him idle and sloathfull , and as good as no body in all humaine affaires . The Stoicks , they place God without the world , turning about the Heauens , as Potters vse to doe their wheeles : the Platonicks within the world , ruling it within it , as Pilots vse to rule their ships . And many other like differences are set downe betweene them , both by Tullie , in the fore-alledged place ; and , by Plutarch , in his fore-alledged Booke . So that there is not a more notable consent of all sorts of men , in the generall notion , of Gods existence and being , then there is a notable dissent amongst them , in the particular notion , what this God should be . Which difference in opinion , prophane Lucian snatcheth , as a fit occasion , to deride both God & all his religion : A gentium opinione , quam de diis obtinent , màximè licet intelligere , quàm nihil firmum & stabile in se habe●t , quae de Dijs fertur oratio . Multa enim est , & conturbata opinionum confusio : ac planè alij alia opinantur . By the opinion of all Nations as concerning their gods , we may easily conceiue how much they are deceiued , and how fondly they build vpon a weake ground : so great a confusion may be seen in their opinions , and so great a difference between their defenders . And then he proceedeth to set down the dissention that he finds among thē : Scythae , acinaci sacrisicant ; Thraces , Zamolxidi , homini fugiti●o , quem ex Samo ad illos delatum esse constat ; Phryges autem , Lunae ; Aethiopes Diei ; Cyllenij , Phaleti ; Columbae , Assirij ; Persae , Igni , Aegytij , Aquae . Caeterùm priuatim , Memphitis quide●● , Bos Deus est ; Pelu●iotis verò , Cepe : Iam , alijs , Ciconia ; aut Crocodilus ; alijs , Cynoeephalus ; aut seles , aut Simia . Pra●tereà , vicatim ; his quidem , dexter humerus ; caeteris verò , eregione habitantibus ; sinister : item alijs , dimidia pars capitis ; alijs , poculum samium , aut catinus . The Scythians doe sacrifice vnto their sword ; The Thracians , vnto a certaine fugitiue , called Zamolxis , who fled vnto them , out of Samos ; The Phrygians , to the Moone ; The AEthiopians , to the Day ; The Cyllenians , to Phaletes ; The Assyrians , to a Doue ; The Persians , to the fire ; the AEgyptians , to the Water . Yea , and more priuatly , for their Citties , The Memphiàns worship an Oxe , for their God ; the Pelusians , an Onion ; others , a Storke ; some , a Crocodile ; others , a Beast that had an head like a Dogge ; a Ca lt , or an Ape . Yea , and yet more particularly , for their seuerall Villages ; some , doe worship their right shoulder ; and some other againe , their left : some do worship , the one halfe of their head : some , an earthen Pot ; and some other a Platter . Vpon all which he concludeth , Nonne haec tibi videntur risu prosequenda ? Are not these to be derided ? He seeking from this difference and dissension to make but a mock , and a scorne of all Religion : as though this generall opinion of God , were but onely a matter meerely fayned , and deuised . 2 But , that Conclusion doth not follow from this dissension . It infringeth neither the generalitie ; nor yet the veritie of this notion , That there is a God : Nay , indeed it confirmes them both . For first , as concerning the generalitie of it ; that followeth , by necessitie , vpon the affirmation of the particularitie . Qui Socratem dicit , Hominem dicit . He that affirmeth Socrates to be , hee must needs affirme , a man to be because , Socrates is a man. And so , hee that affirmeth either Iupiter , or Apollo , or Mars , or the Sun , or Moone , or Stars , or any other particular either Person , or Thing , to be a God ; he must needs , by consequence affirme the generall , That there is a God. Yea , and though a thousand should dissent , as concerning this or that particular God ; yet , if euery one of them doe name some one particular God , though he denie all the rest ; yet , euen in that one particuler , hee must needes conclude the generall , that There is a God. As for example : if one man should say , that Socrates were no Philosopher , but yet grant that Plato is ; another , that Plato were none , but yet that Aristotle is one ; another , that not he , but Xenocrates ; and so in infinitum : all these agree in the generall , that A Philosopher there is : though they disagree in the particular , Who he is . And so it is likewise , in the opinions of the Heathens , as concerning their gods . Though they particularly denie this , or that thing , to be God ; yet , in affirming some other particular , they doe generally affirme , that there is a diuine nature . Their dissent in destroying of this , or that particular , doth not argue a consent , in destroying of the generall ; no nor a dissent of any one of them from that ; but a generall consent in it . As well may bee obserued , both in Tullie , and Plutarch : who , in the same sentence and complexion of words , wherein they report the generall dissent of all men in their particular gods ; yet confesse their generall consent , in hauing of some God. So Tullie . Multi , de Diis praua sentiunt : id enim vicioso more effici solet ; Omnes tamen , essevim , et Naturam Diuinam , arbitrantur : Many men doe thinke many euill things of the Gods : for that they haue learned by wicked examples . But yet all men doe confesse , That a God there is . So Plutarch . Omnes hoc vno ore dicunt , esse Deos. De Numero eorum , Ordine , Natura , Potestate , maxime sunt inter ipsos dissensiones . All men doe confesse , as it were with one mouth , that gods ( surely ) there be : herein they all agree . But , for their Number , their Order , their Nature , their Power , they doe vtterly disagree . So that their disagreement , as concerning the number , and order of their gods , dissolueth not their agreement , in their being and essence ; but that herein they all agree . Omnibus innatum est , et quasi insculptum ; esse Deos , sayth Tullie againe . Quales sint , varium est : esse , nemo negat : It is naturally ingrauen into the mindes of all men , to beleeue There is a God ; What an one hee is , is doubted of many : but that one there is , is not denied of any . And yet againe , in another palce . Nulla gens est , neque tam immansueta , neque tam fera : quae non , etiamsi ignoret qualem habere Deum deceat , tamen habendum sciat . There is not any people so feirce and vnciuil ; but , though they may be ignorant , what they ought to make their God , yet they fully are perswaded , that they ought to haue a God. Whereby it appeareth ; that ( as Iustin Martyr noteth ) Non differunt inter se , in vniuersali Dei cognitione , sed in speciali opinione : They differ not among themselues , in the generall Position of hauing a God ; but in their particular Opinion of hauing this , or that God. So that , this dissension doth make no opposition against the vniuersalitie of the former opinion . No more doth it neither , against the veritie of it . For , it followeth not , by so much as a colour of consequence , that there should therefore be no God , because men cannot agree about this or that God : as though Gods being , or not being , depended vpon mens agreeing , or not agreeing . It is not mans opinion , that either giueth , or destroyeth , or altereth , the being of any thing in the world : and then , much lesse of God. But , all things are , as they are ; whatsoeuer we thinke of them : they change not their being , for our change of opinion . For , as it is truly obserued by the Poet. Nostrum scire quidem , aut nescire , nihil variat res . Things still persist , and varie ne're a iot : Whether we know them , or we know them not . And therefore , if there were ten thousand differing opinions as concerning any thing ; yet all they could not alter any whit in his being . How many differing opinions are reckoned vp by Aristotle , as concerning the soule : and how many moe by Tullie ? yea , and those in great varietie . Hath a man therefore no soule ; because the Philosophers cannot agree what it is ? or , hath the soule no being ; because Pherecrates affirmed the Soule to be Nothing ? Or , may we beleeue that a man hath a soule ; notwithstanding their dissension about the soule ? And may we not beleeue , There is a God ; notwithstanding their dissension and strife about God ? This were against all reason . Or , may we not beleeue , that there be Starres in Heauen ; because of their * dissension , about the substance of them ? Whether they be burning Stones , or shining Clowdes , or polisht Cristals or such like ? This were against all sense . And yet is , neither the former opinion more directly against reason , nor this against sense ; then it is against them both , to beleeue there is no God ; because of Mens dissension , who , or what should be that God. For , how can either Mens soules giue greater euidence vnto reason , or the starres themselus vnto sense , of their true being and existence ; then God doth of his , vnto them both ? If the soule sheweth his true being vnto the eye of Reason , by those notable operations , which it worketh in our bodyes , and in all the parts thereof ; doth not God , much more shew his , by those glorious operations , which he worketh in the world , and in all the parts thereof ? Againe , if the Starres doe shew their being vnto the eye of sense , by the glorious brightnesse and shining of their bodyes ; doth not God much more shew his , by his shining in those bodyes ? who ( as Ecclesiastious testifieth ) is ten thousand times brighter then the Sunne . And therefore he that doubteth whether there be a God , or no , may as iustly doubt whether there be a Sunne , or no : as the Oracle collecteth : Quid enim est hoc , illo euidentius . Therefore , neither the generality , nor the verity of this grounded opinion , that There is a God , is any whit impaired by the particular dissention , that is among men about it . Because it may truely be affirmed of them ( as Plutarch doth in the very like case ) Singulos non recte pronuncia●se : That though in their particular , they haue eu●ry one erred , yet that in their generall , they are not deceiued . 3. Nay , it is thereby greatly fortified . For , as Saint Chrysostome collecteth in another like case ; that the differences of the E●angelists in some smaller matters , proueth their consent in the greater , to be the voice of truth ; and that they did not , ex compacto , agree all together , by an excogitated and composed tale , to deceiue the world : ( For then they would in all points haue morefully agreed , polishing and concinning their History , so smoothly , that there should not haue bene found the least note of diuersity ) so may we likewise collect , from the dissension of the Heathen , in the particular Hypothesi● of this or that God ; that their consent in the Thesis , of hauing some God , must needs be the voice of truth : in that one nation did not borrow their opinion from another ; for then they would haue accorded better , and that God which one had , the rest would all haue followed . But now , there being such a iarre and contention among them , as concerning their particular gods , euery one of them scorning the gods of another ; and yet in the generall , agreeing all together , That some God they will haue ; this sheweth ( as the Orator very wisely collecteth ) that , Hoc non collocutio hominum , aut consensus efficit ; non institutis ●st opinio confirmata , non legibus : but onely , Lege Nature : That this opinion of hauing a God , is not begotten in the mindes of men , either by conference or consent of one Nation with another ; not yet implanted ●n them , by the Lawes and discipline of their owne priuate Nation ; but it is inwardly begotten , by that generall Nature , which they haue all in common . It is a Principle of Nature , which is equally imprinted into the mindes of them all , none following by imitation anothers example . For , it cannot be the policie of the Greekes , or Romanes , or other ciuiller Nations , that hath so largely diffused this opinion of God : because wee see the most barbarous Nations , who neuer had trade or commerce with them , yet to bee possessed with this same opinion . Againe , it cannot be the rudenesse of the barbarous Nations ( abused in their ignorance ) that hath dispersed it so wide : because we see the ciuill learned Nations to be possessed of it likewise ; who would scorne to take vp their opinion of the barbarous . The learned Nations would not borrow their opinion of the rude , whom they held in such contempt : and the ruder could not borrow their opinion of the learned , from whom they were so distant . For how could the opinions of the Greekes , or Romanes , pierce into the extreamest India's : where their names were neuer heard ? especially into the Westerne India's ? Where yet , they haue their gods . Therefore the Orator directly concludeth , that cùm non instituto aliquo , aut more , aut Lege , sit opinio constituta ; maneatque ad vnum , omnium firma consensio ; intelligi necesse est , esse Deos : quoniam insitas corum , vel potiùs innatas cognitiones habemus : Seeing this generall opinion of God , is not grounded vpon any instruction , any custome , any law ; but that all men do consent in it , as if they were but one man ; we may hereby vnderstand , that surely There is a God : because there is so generall a notion of him , not grafted into our minds , but naturally bred in our mindes . So that this great variety of idolatrous Nations , in their particular opinions , as concerning their proper and peculiar gods , is rather an argument of the verity of that generall conclusion , That there is a God ; then of the falsity of it . As Plutarch likewise insinuateth , from the very same grounds : where he saith , that it is vetustissima opinio , a sacrarum rerum professoribus , & legumlatoribus deriuata , authore incognito , sed fide firma ; non in sermonibus tantùm , & rumoribus , sed & in mysterijs , & sacrificijs , tam Barbaris , quàm Graecanicis , extans ; non casu ferri , & a Fortuna pendere Vniuersum hoc , Mente , & Ratione , & Gubernatore destitutum : That it is a most ancient opinion , deriued by Priests and Lawgiuers from an vncertaine Author , but yet beleeued with a most certaine faith ; not founded vpon rumors , but vpon the generall practice both of Greekes and Barbarians , in their mysteries and sacrifices ; That the world is not ruled by chance , but by Prouidence . Yea , and Plutarch , in the same booke , is so farre from concluding , from the dissension of Nations about their seuerall gods , that therefore There is no God ; that he rather collecteth from this their dissension , that they all intended , That there was but One : and that all , with ioynt consent , had a purpose to worship him ; though in those diuers Countries hee were called by diuers names ; as the Sunne is , and the Moone : Which yet , in their owne nature , are but one and the same , and to all alike in common . Neque verò alij , apud alios , sunt Dij , aut Graecis quidem sui , Barbaris autem sui : alij Septentrionalibus , alij Austrinis . Sed quemadmodum Sol , Luna , Coelum , Terra , communia sunt omnibus : tantùm , aliter ab alijs appellantur : ita , vnius Mentis hoc Vniuersum temperantis — alij apud alios honores , alia nomina , legum instituto , habentur : There be not diuers gods among diuers Nations : The Greekes haue not theirs , and the Barbarians theirs : the Northerne men one sort , and the Southerne men another . But , as the Sunne , the Moone , the Heauen , the Earth , are the same vnto all ; though they be in diuers places called by diuers names : So likewise it is , with that diuine Spirit , which gouerneth the World : though he be one in himselfe ; yet hath he , in diuers Nations , both differing honors , and differing names , and those appointed by the Lawes . And so likewise , Maximus Tyrius . Aliter atque aliter nuncupatus est Deus . Perindè , vt alia atque alia Maris pars , dicitur , Aegeum , Ionicum , Myrthoum , ac Cretense ; cùm tamen omnes , Pelagus sint , ●iusdem generis &c. God is diuersly called , in diuers Countries ; as the Sea it selfe is ; which in one place , is called the Aegean sea ; in another place , the Ionian ; in another , the Myrthean ; in another , the Cretian ; and yet all those Seas are but one , and the same . And so likewise is God ; though he be called by diuers names . But howsoeuer this be : whether they all intended to worship but one God , vnder diuers names ( as those Authors insinuate ; ) or whether they applied the incommunicable name of God , vnto diuers things , as the Apostle teacheth , that though there be indeed but one God , yet were there many , that were called gods : Yet hereby it appeareth , that their dissent in their opinions , as concerning their gods , did not argue a consent in denying of God ; but rather , in accepting him . And thus ( as Lactantius well obserueth ) Difficile non est , paucorum hominum prauè sentientium , red ●rguere mendacia , testimonio populorum atque Gentium , in hac vna re non dissidentium . It is an easie matter , to confound and ouerthrow , the false opinions of a few wicked Atheists ▪ by the Testimonies of so many whole people and Nations ; especially consenting and agreeing all together , more fully in this one thing , then they doe in any other . For ; as Seneca affirmeth in another like matter ; Omnes in hoc vrbes , omnes ctiam ex Barbaris regionibus Gentes conclam●bunt . In hoc , bonis malisque conueniet ; Omnes hoc vno tibi ore affirmabunt ; & in hoc tam discors turba consentiet . All Cities , all Countries , all Nations , euen those that are most barbarous , yet doe consent in this . In this , both good and bad agree . This all men affirme with one and the same mouth : yea euen the rude rabble of the common people doe subscribe vnto this truth . CHAP. 8. Certaine Obiections touched , impugning the generality of the fore-named consent , as concerning God. 2. The first of those Obiections opened , directly denying it . 3. The same Obiection answered . I HAVE shewed the generality of this naturall praenotion , That there is a God , by the vniforme consent of all the Nations of the world , both ciuill and barbarous ; both Christians , Iewes , Mahometans , and Gentils . By the like consent againe , of all sorts of men , both learned and vnlearned ; both of Poets and Philosophers , Lawgiuers , and Artificers . And finally , by the same consent , of all particular persons ; yea , euen of those that may seeme to be Gods directest enemies ; namely , Swearers , Blasphemers , and Idolaters . All these consent in this , to beleeue , That there is a God ; as in the short Epitome of our humane Creede . And this I haue confirmed by a cloud of witnesses , both Grecians , and Romans ; both Christians , and Pagans . So that he , which dare gain-say a thing so generally receiued , and set himselfe to stand against so strong a torrent , may iustly be censured to bee impudent : and that ( as Clemens Alexandrinus noteth him ) hee doth omnem exuere verecundiam aduersus veritatem : He shaketh off all shamefastnesse , against the truth . But yet , if we will be equall iudges , and esteemers of matters , we must be content , to heare , as wel what can be said against them , as what can be said for them . Now against the generality of this consent alledged , there be three exceptions obiected by the Atheist . The first , that there is no such generall consent , as is pretended ; no not , euen among Nations , and much lesse , among persons . The second , that if there were , yet were not this a naturall , but an artificial consent . The third , that there haue alwayes beene some men of a contrary opinion , who could not be denyed to haue beene very learned , and counted among the number of Philosophers : howsoeuer by them blemished with the name of Atheists . All which Obiections must both be opened and answered , before our cause can be sufficiently confirmed . 2 First therefore , for the first of them . It is familiarly knowne , vnto those that are conuersant in the writings of Tullie , that he , oftentimes , vnder the person of an Academick , doth play the part of a very Atheist . Hee bringeth this praecognition and anticipation of God , as a very good argument , to proue , There is a God : and he againe bringeth Exceptions against it , seeking vtterly to disable it , playing so vpon both sides , and abusing the liberty of that licentious profession ( which was to speake for and against euery thing ) to the vtter ouerthrow of all Religion . And he beginneth with the infringing of this naturall praenotion , which is the first foundation of all piety and Religion . The summe of his exception against it , is this . That it is , cùm leue per se , tum etiam falsum : That it is , both a light argument , and a false . The lightnesse of it , hee lightly ouerpasseth : but vpon the falsenesse of it , he somewhat more insisteth . And that he seeketh to proue by these foure reasons . First , because we cannot know the opinions of all Nations . Vnde tibi notae sunt opiniones Nationum ? Secondly , because he was verily perswaded , that there were diuers Nations , which had no opinion of God. Multas esse gentes sic immanitate efferatas , vt apud e●s , nulla suspicio Deorum sit . Thirdly , by the naming of diuers speciall Atheists , that openly denied , that There was a God : where he pointeth vpon Diageras , Theodorus , and Protagoras . And fourthly , by the instance of sacrilegious and periured persons , and such like wicked liuers : who , if they had beleeued , that there were a God , they would neuer haue dared to be so impious and wicked . — Tubulus si Lucius vnquam , Si Lupus , aut Carbo , aut Neptuni filius — Putasset esse Deos ; tam periurus , aut tam impius fuisset ? This is the short summe of his whole Obiection . 3 Let vs now come to answer it , and euery part of it . And first , for his Leve , that it is but a light argument : I am sure , that this is but a light answer vnto it . An answer , then which there cannot be a lighter : which hee would neuer haue giuen , if he had had a better . Hee himselfe , in another place , maketh this argument as weighty , as here he makes it light . Firmissimum hoc est cur Deos esse credamus : quòd nulla gens tam est fera , nemo omnium tam immanis , cuius mentem non imbuerit Deorum opinio . This is the strongest argument , that can possibly be brought , why we should beleeue , that there is a God : because there is no Nation so vnciuill , no person so vile , whosi mind is not possessed with the opinion of some God : Here you see no light account made of this Argument : but a great and weighty testimony for the weightines of it . And therefore , all the lightnesse is rather in the disputant , then it is in the Argument , that turne●h off that so lightly , which he here esteemes so weighty . This is lightnesse indeed . For if he had any weight , when he alledged it for weighty ; then hath not it , but he lost his weight , when he accounts so lightly of it : contrarying his owne praeceeding iudgement . So that the same censure , which he passeth of Antiochus , may as iustly be passed vpon himselfe : that Quanuis fuerit acutus vt fuit , tamen inconstantia leuatur authoritas : that though he were very witty ( as he was indeed most certainely ) yet by his inconstancy , he lighted his authority . And therefore , passing ouer his Leve thus lightly , let vs now come to his Falsitie , that it is not onely Leve , but also Falsum : which may truly be affirmed to be a false Exception . But yet this he seekes to proue , by foure seuerall Arguments : vnto which it is behooffull , to giue their seuerall answers . The first whereof is this , That we cannot come to know the opinions of all Nations : and therefore cannot say , that all agree in one . But , vnto this I answer , that we may as surely know the Religions of all Nations , as they can know their Regions . For the same meanes , which can serue to instruct vs in the one , can with the same facility instruct vs in the other . For , whereby doth the Atheist know , that there be such and such Countries , Scythians , Barbarians , Indians , and other such like Nations , whose eyes he neuer saw ? If he answer , that he knoweth it by the credible relations of Histories , and Trauellers , that haue seene them with their eyes : we may answer him againe , That by the selfe same Authors wee know also their Religions : yea , and their generall consent , in this generall ground , that they all will haue a God : as I haue already proued . Now , for his second proofe ; that there be such sauage Nations , as hee verily is perswaded , not to haue so much as the least conceit of God : as hee affirmeth it very weakely , Equidem Arbitror : so he confirmes it much more weakely , naming not so much as one ; which evidently proueth , that he had not one to name . for else , he would as well haue recited the seuerall names of particular Nations , as he doth , in the next , of particular persons . And we may note the same defect in Plinie likewise : who saith , that , Alijs est nullus Deorum respectus : that with some there is no respect , no reuerence at all of God. But yet he nameth none ( though he affirmeth some ) neither there , nor yet throughout his whole Booke ; though in all other matters , he be mostly very curious . But indeed , he could not name any particular Nation : and therefore contents himselfe with this generall assertion , of Alijs ; without adding any instance . Now here must needs be very small store of good proofes : when as Arbitror , and Alijs , are the strongest Arguments . For I haue shewed before , that there is not , in the whole world , any Nation of Atheists : No Author , either old , or new , doth certainely report it . And therefore it is Liberum Arbitrium indeed , vpon his owne bare Arbitror , to affirme it . For his third proofe , by instance of diuers named Atheists , I will quit him with his owne words , euen in this very case . Placetnè igitur tantas res , opinione stultorum , iudicari ? Are Fooles , the fittest Iudges , to determine so great matters ? This Obiection he himselfe maketh , against both the generall consent of all men , and praescript of all time , as though all the world ( excepting onely Atheists ) were now turned fooles . Are all those wise Lawgiuers , who haue giuen Lawes and orders to all people and nations , on a sudden become fooles ; because they beleeue a God ? And are all the great Philosophers , whose wisedom and learning the whole world admireth in all other matters , become also fooles , for this onely cause ? And is onely the Atheist wise , because he denieth God ? Is this the onely wisedome , to deny there is a God ? We should then haue a wise world . For then it would fall out indeed ( as Aristotle imagined ) that if all the world were fooles , and but two or three wise men in it ; they should be counted fooles , and all the rest to be wise . And so it is indeed ; if the Atheists be the wise men : for they are condemned for fooles , by the generall consent of all other men : as we shall hereafter see . Now , for those noted Atheists , whom he nameth in that place , Diagoras , Theodorus , & Protagoras : It may be , that none of these could be truely counted Atheists , though they all were called so , by the censure of the vulgar : who strictly examine not the proper application of names vnto their things . For , Diagoras ( as I finde it reported of him ) did potiùs Gentilium Deos ridere , quam Deum negare : He rather derided false Gods , then denied the true . And Clemens Alexandrinus maketh the same defence , for all the rest of them ; freeing them all expressely , from the crime of Atheisme . For Theodorus , though at the first he was noted of Atheisme ; yet at the last , he fell into Autotheisme : professing himselfe a God , as Laertius recordeth . Now this he could not haue professed , if he had maintained that there was no God. Yea , and it may bee gathered out of Plutarch , that , euen in his former opinion of Atheisme , hee might be mistaken . For , euen he himself complaineth of the iniquity of his auditors , that he did rationes suas dextra porrigere , illos verò laeua accipere : That he deliuered his speeches with the right hand , but his hearers receiued them with the left . In which place also , Plutarch , rendring the reason , why he was called Atheos , alledgeth no more , but this , Quòd Deos esse videretur negare : Because he seemed to deny , that there was any God. Was not here a faire proofe thinke you ? And , for Protagoras , he neither denied God , no , nor so much as doubted of him . He did but onely professe , that he would not as then , entertaine the disputation , Whether there were a God or no ? Which Coecilius ascribeth not vnto his prophanenesse , but rather to his warinesse . He saith , that in declining that slippery Question , he did Consulte potiùs , quàm prophanè disputare ; as before I haue noted . So that none of all his instances doth handsomely fit his purpose . And for his fourth Exception , of sacrilegious and periured persons ; they cannot properly be reckoned in the number of Atheists . They may iustly bee condemned , as prophane and wicked persons , who dishonour God , yea and perhaps contemne him : but yet not properly as Atheists , who simply deny him . So that , no part of his Obiection concludeth for pure Atheists . CHAP. 9. The second Obiection , against this vniuersalitie of Consent , vnfoulded : That Religion is no better , but an humaine inuention . 2. That Obiection confuted , by the Antiquity . 3. Vniuersality . 4. Consent . 5. Perpetuity of Religion . AS there is nothing in the world , wherein all the whole world doth so generally consent , as they doe in beleeuing that There is a God : so is there nothing againe , wherein they doe secondarily so generally consent , as they doe in the acknowledgement of that generall Consent . All men doe beleeue , that There is a God , and all men doe beleeue , that all men do beleeue , that There is a God. As the beleefe it selfe is generall : so is the beleefe of the beleefe generall : the Atheist only exempted : who , as he is an Aduersary vnto God himselfe , so is he likewise an Aduersarie vnto this consent . And , as he denieth the one : so doth he likewise denie the other of them : knowing , that if this consent be granted , it will from thence follow , that there needes must be a God : as you shall see hereafter proued in the last Chapter of this Booke . And therefore , hee fighteth against this consent , with no 〈◊〉 indeauour , then hee doth against God : seeking to expugne the veritie of the one , by oppugning the Vniuersalitie of the other . And so , he chardgeth vpon this consent , with three seuerall Obiections ; as it were , with three Bands . The first of his three Obiections against it , is a simple and categoricall denying of it : that there is not among men any such generall consent , as is generally imagined , and commonly praetended : vnto which , in the former Chapter , I haue answered . The second ( vnto which I am now to answere ) is this : That , though there were such a generall consent , as is conceiued ; yet , that this is not a naturall , but an artificiall consent : not begotten in mens harts , by a naturall instinct , but implanted in them , by the cunning of euill arte . For that , all diuine religion , is indeed nothing else , but an humaine inuention ; artificially excogitated , to keepe men in awe : that they , who will not liue vertuously , for the loue of i●stice ; yet might shunne to liue wickedly , for the feare of vengeance . This doth the Atheist make to be the true foundation of all Religion : reducing it so , from a diuine infusion , to be in truth no better , then an humane illusion . And indeed this is a very sore Obiection , striking at the roote and the heart of all Religion . Which , though it be in truth but a mere idle fiction , conceiued without all ground of truth or reason ; yet hath it obtayned a farre greater credit , with many learned men , then ought to bee affoorded to so vaine a suspition . Wherein , the cheifest Ring-leaders are these three : Euripides , the Poet ; Tullie , the Orator ; and Seneca , the Philosopher . Euripedes , a secret and concealed Atheist , not daring directly to vent out his Atheisme , for feare of the law , deuised an artificiall meane , how to broache that impietie in another mans person , which he durst not in his owne . And so he suborned , in his Tragoedie , the person of Sisyphus , to expresse all his vngodlinesse , and to teach it from the Stage : telling by him a long and a formall Tale ; How the life of men in old time , was like the life of beasts : the stronger , by violence , oppressing the weaker ; vntil , at last , men were forced to deuise seuere lawes , for the repressing of such iniustice . But when they found ( vpon some triall ) that all those lawes could do● small good ; because they could only take hold vpon such , as were open and publique offences , and not vpon close and secret ones ; there step't vp among them a subtile politique man , who taught them a meane to prouide for that mischeife too : and to praeuent close offences , as well as open , ones . And that ( saith he ) is this ; If they will but teach the people , and beate in to their heads : Quòd sit perenni vita aliquis vigens Deus , Quicernat ista , et audiat , atque intelligat . An Euerliuing One , there is , whom God we call , And he both hear's , and see 's , and vnderstandeth all . This Tale tells Euripides , by the mouth of Sisyphus : Veritati tenebras mendacio offundens , seeking to obscure the truth with the darkenes of his lie ( as Plutarch very truly censureth his bad artifice ) seeking so to teach the people that impietie from the Stage , which he durst not from the Pulpit : and that by a fey●ed person , which he durst not in his owne . An vsuall practice of all disguised Atheists ( as Plutarch instanceth againe in the person of Herodotus ) who secretly intending to blaspheme the gods , he expresseth his owne impietie in the person of Solon ; Dijs maledicens sub persona Solonis : Rayling vpon the gods , vnder Solons name . — And so likewise doth Lucian . He suborneth in one place , Cyniscus , a Cynick ; in another , Damis , an Epicure , to dispute against God , in the person of Iupiter . But , in this kinde hath Tullie playd his parte , most artificially . For hee , ( fearing the rigour of the Lawes among the Romanes , as Euripides did before among the Athenians ) hath imitated his policie , in expressing his impietie : and suborned Cotta , as an Academike , to dispute against God : who , by the libertie of that licentious profession , might more safely doe it . For , the sect of the Academikes would determine nothing : but yet did professe , that they would freely dispute , both for , and against euerie thing . And so , by that occasion , he divulged that impietie , in the person of Cotta , which he durst not haue done , in the person of Cicero : as euen he himselfe , in a manner , confesseth . For , being demanded , An sint Dij ? he answereth , that it is , Difficile negare , si in concione queratur ; sed in privato sermone et confessu , facillimum . If the Question ( saith he ) be moued , Whether there be a God ? it would be dangerous to denie it , in the praesence of the multitude : but yet , safe ynough , among the wise and learned . Whereby he insinuateth , that the most part of the learned did propende to that opinion ; though , for feare of the multitude , they durst not publish their irreligion . And therefore , by the forenamed Cotta , he insinuateth , that there were not a few ; Qut dixerunt , totam de Dijs immortalibus opinionem , fictamesse ab hominibus sapientibus , Reip : causa ; vt , quos ratio non posset , eos ad officium Religio duceret : There be diuers , that haue affirmed , that this whole conceite as concerning God , is indeed nothing else , but a witty invention , deuised by wise men , for the publique good , to holde those men in their dutie , by the awe of Religion , that would not be restrayned by the rule of reason . Yea , and Seneca giueth countenance vnto the very same Opinion : ascribing vnto them , the title of wise men , that were the first Authors of that inuention . Ad coercendos animos imperitorum , sapientissini viri indicauerunt ineuitabilem metum , vt supra nos aliquid timeremus . V●ile erat in tanta audacia scelerum , aliquid esse , aduersùs quod nemo sibi satis potens videretur , Ad conterrendos igitur eos ; quibus innocentià , nisi metu , non placet , posuêre , super caput , vindicem , et quidem armatum : wise men haue invented , for the terror of the ignorant , That there is aboue their he●ds a power greatly to be feared , and not to be avoyded . For it was indeed convenient , that in so huge a license and boldnesse of offending , mens mindes should be possessed with a certaine perswasion ; That there is a Nature omnipotent , which cannot be resisted . And so , for the terrour of those men that regarde not vertue but onely for feare , they haue placed aboue them , not onely a most rigorous and seuere reuenger , but him also armed with lightening and thunder . These be the cheifest Patrons of this impious fiction , That Religion is no better then an humane inuention . Let vs now proceede to answere them . 2 Now , that it is but a meere fiction [ That Religion should be a fiction ] hauing neither any substance , nor good colour of Reason ; it appeareth by many Reasons : as namely , by these foure , among diuers other , to wit , the Antiquitie , Vniuersalitie , Consent , and Perpetuitie of Religion . All which are Arguments of the Veritie of it : and that it is not a fiction deuised . First , for the Antiquity of it : that may be considered two seuerall wayes : either particularly , as it is in euery seuerall man : or generally , as it is in the generation of al men . Both which two Antiquities , do notably confute the fable of Euripides . For the first of those Antiquities , I haue shewed you before , that there is no notion so ancient in the mind of a man , as is the notion of Religion . Which Arbobius affirmeth to be begotten in vs , euen whilst we are in the wombe of our mothers , ipsis penè in genitalibus Matris . Where , I am sure , we could heare no such politique old Tales , as Euripides affirmeth to be the first be●●tters of Religion in vs. Yea , and Iamblicus , an Heathen , affirmeth of Religion ; that it is implanted into the minde of a man , Et●am ante omnem rationis vsum : Euen before hee haue any vse of reason : as before I noted of him . Which , if it be true , then could not Religion be a politique inuention , to beguile the simpler sort of men . For , how could it then be imprinted into Children ? yea , and that before they haue the vse of reason ? When as Aristotle affirmeth of politique doctrine , that it is too high for the reach of any young men : then much more of young Children . For , if Iuuenis be not idoneus auditor ciuilis Disciplinae ; then much lesse is Infants . And therefore it hath not any colour of reason , that Religion ( being so timely begotten in them ) should be first implanted by the meanes of such a fabulous instruction . There is ( I say ) no colour of reason in this reasonlesse fiction . Now for the generall Antiquity of Religion , and that ancient possession , which it hath had in the world , Plutarch sayth , that it is so ancient , that no man can tell the first originall of it . And hee applieth to this purpose those verses of Sophocles : Non nunc enim , neque heri sunt ista prodita : Semper valuêre , nec quando inierint , liquet . These things were not of yesterday or lately brought to passe : They euer were , and no man knowes when their beginning was . But , for the true Antiquity of it , let vs but follow the stepps of it , as they be expressed to vs in the word of God , and we shall finde , that Religion is more ancient , then any fiction ; and the practise of piety , then any deuised lye . For , when there were but three men in the vniuersall world , we reade , that two of them offered vp their sacrifices vnto God : when as yet there was neither cause of the making of lawes against publique oppressions , nor , of diuising such fables against secret offences . And therefore , Religion could not grow from either of those causes . Nay , it appeareth euen in their examples , that oppression ( though per accidens ) grew rather from religion , then religion from oppression . For , before those two Brothers had offered vp their sacrifices , there was no oppression : but when they were once dispatched , it presently followed ; the one brother violently oppressing the other ; yea and that meerely vpon this one emulation , because he was better accepted in his religion . Whereby it appeareth , that religion is almost as ancient as man ; nay , altogether as ancient . For the very first man is sayd to be cre●ted in the image of God : which the Apostle Paul expoundeth to be , in righteousness and holinesse : which are the two essentiall parts of religion , his matter , and his forme . Nay , religion is yet more ancient . It is more ancient t●en man. It is as ancient as the Angels : as is plainely insinuated in the booke of Io● . Where wast thou , when the starres of the morning praised me together ? and when all the sonnes of God shouted for ioy ? Here was the vs● and practise of religion , euen before the making and creation of man. And therefore , religion could not be an humaine inuention , vnlesse either there was a man , before there was a man ; or that man was able to inuent , before he was made . For , as Tertullian hath very well obserued : Prior anima , quàm litera ; & prior sermo , quàm liber ; & prior sensus , quàm stilus ; & prior homo , quàm Philosophus , & Poeta . There was a soule , before there was a letter ; a speech , before ther was a book ; a sense , before ther was a stile , a man , before there was , e●her a poet , or philosopher . And yet , there was Religion before there was a Man. And therefore , it could not be an huma●ne inuention . So that Time , which prescribeth against all humane inuentions , and which chalengeth the honour of Antiquity from them ; yet it selfe is prescribed against by religion , and loseth the honour of priority with it : because religion is as 〈…〉 latuit : semper illuxit : etiam ante Romulum , sayth Tertullian . Yea , and ante Homulum too , as before I haue shewed you . God hath bene knowne from all beginning : he neuer lay hid : hee euer was manifest , euen before the first King : euen before t●e first thing . And therefore , if his owne Rule be true : Idem esse verum , quod●unque primum ; id adulterinum , quodcunque postcrius : That that which is the ancientest , must n●eds be the truest : then cannot Religion be an humane inuention : because it is more ancient then man. And consequently , that Euripides his Tale , whereby he seek●th to discredite Religion , must needs be a false , and an idle f●ctio● , without ground of truth , or reason : it being but a late , and a posteriour inuention . Yea , and such , as hath ●or it , not any , either knowne or certaine Author , to credite it . So that , it may more iustly be numbred among thos● Be●●eselenas , those headlesse Old-wiues Tales , which Plutarch in the same place so iustly derideth ; then Religion it selfe can ; which it seeketh to deride , vnder that very name . But , the true Antiquity of Religion doth free it from any such base imputation , and declare it to bee a lesson of Gods owne first teaching : b●cause it was practised by Adam , the first man , who could haue no other man to ●each him . From which obse●ation , Iustine Martyr collecteth , Quòd , ante errorem , veritas obtinuerit : That Religion is more ancient then superstition . Yea , and in the same place , he bringeth this substantiall reason ; that Malum posterius est bono : qui● , nihil est aliud , nist boni deprauatio : That euill is posteriour vnto good , because it is nothing but the corruption of good . So then , the Antiquity of Religion doth proue , that it cannot be an humaine inuention . 3 Yea , and so doth likewise the Vniuersality of it . For there was neuer yet any humaine inuention , so generally spred , as the vse of Religion : no not those , that seeme most necessary for the vse of men . Not cloathing of our bodies , which is for meere necessity : nor couering of our shames , which is for publique honesty . For , we meete with diuers nations , among the west Indians , which neither cloathe their bodies , nor couer their shames ; and yet can meete with none , but that they haue their gods . Which sense of Religion , could not possibly be implanted into euery Nation , either by imitation from their neighbours ; because some be so wilde and sauage , that they do not admit of any entercouse or commerce : Nor yet by institution among themselues ; vnlesse we should imagine , that in euery Nation , there should sodainely steppe vp such a politique wise man ; and ( as it were by fate ) tell the same Tale of Religion : or that Euripides his man had compassed the whole world about , like the Sunne , and read his prophane lecture in euery Nation . Both which suppositions were idle and ridiculous . And therefore it is apparent , that Religion cannot be of humane institution ; but that the same common Nature , which hath giuen vnto all men their hearts , hath also giuen Religion into all their hearts , to be among them , as common , as their naturall forme . For so indeed doth Lactantius esteeme it . He accompteth Religion , to be the most proper and essentiall difference , betweene a man and a beast ; more , then either Risus , or Ratio , or Oratio ; then either Laughing , or Speaking , yea , or Reason it selfe . All which he there proueth to be ( in some degree ) communicated vnto Beasts ; but Religion to bee proper and peculiar vnto Men : and yet common vnto all men . But , that , neither by domesticall instruction at home ; nor yet , by mutuation , or imitation abroad : but only , by that naturall instinct and disposition , which God hath ingrafted , into the hearts of all men : as Alexander ab Alexandro , hath very truly obserued : Primi mortales , nulla doctrinae schola , Ratione , aut Lege ; sed suo quisque ingenio , numina coluerunt . The first men , were neither taught by any learning , nor perswaded by any reason , nor compelled by any law ; but onely , of their proper and naturall inclination , betooke themselues vnto the worshipping of gods . Yea , and that so generally , throughout the whole world ; that there is not any nation vnder heauen excepted . Which vniuersality of religion , declareth that it is not an humane inuention , but a diuine impression ; yea , and a Diuinity-lesson , of Gods own heauenly teaching . As we may see by his schooling of the first man Adam , whom he catechised vnto the obedience of God , both by giuing him a commandement , and by annexing to it a punishment . 4. And the same may likewise bee proued by that vniform● consent , which is among all men , as concerning Religion , of whatsoeuer degree or condition . Which in this one thing is farre greater , then it is in any other of what nature soeuer : as I haue shewed before . We see by experience , that not only diuers Nations haue diuers fashions , and diuers conceits , and opinions in most things ; but that , euen in the same Nation , that diuers Cities haue diuers guises , behauiours , habits , speeches , and manners : as our Country-man Sir , Iohn Mandeuile well obserued , in his trauell . And yet , in beleeuing that There is a God , there is no difference at all , throughout the whole world : no City iarres with Citie , no Country with Country : but among them all an vniuersal agreement : wherein , both the learned and vnlearned do consent . From which head , Tertullian concludeth the verity of Religion . For , Quod apad multos vnum invenitur , non est erratum , sed traditum . The consent of all men , as concerning God , doth shew it to be no erring humane inuention ; but a most certaine diuine tradition . For , if Religion were no better , but a politique deuice and inuention of man , it was a very marueilous felicity in lying , that he had , which first deuised the tale of Religion : that he should tell his fable in such a fortunate howre , as to beguile the whole world with it , and that for euer after . This was a cunning Iuggler indeed , that could cast so cunning a glaucoma , and such a 〈◊〉 mist before the eyes of the wisest ; as to dazle , not only the vnlearned and simple Idiots , but also the wisest and grauest Philosophers : as Lactantius well obserueth . Quae tanta felicitas mentiendi , vt 〈…〉 indoctos , sed Platonem quoque & Socratem fallerent ? & Pythago●am , Zenonem , Aristotele● , Maximarum Sectarum Principes 〈◊〉 facile deluderent ? What a strange kind of efficacy had that man in his lying , that could bewitch with one Tale , not only the vnlearned ; but also Plato , and Socrates , and Pythagoas , and Zeno , yea , and Aristotle himselfe , the principallest Masters of all the learned Sects ? This lie was begotten in a strange constellation , if it were a lie , that one wise man should make fooles of all the wise men of the world : and yet , by all their wisedome , neuer be descried . Therefore , we may conclude with Seneca , that if Religion were a siction ; Non in hunc furorem omnes mortales consensissent , alloquendi surda numina , & inefficaces Deos : Surely , all the whole world would neuer haue conspired in this madnes , to call vpon such deafe and idle gods . Beside , as Lactantius truely noteth in the very same place , ( where he doth , ex professo , dispute this very case ) He could not be a wiseman , that was the Author of this so false a fiction . For the end of true wisedome is to draw men out of error , and not to leade them into it , as this false impostor did . And therefore he concludeth from this so generall a consent in Religion , that it could not be possibly an humane inuention . 5 And yet the same may be further declared by the perpetuall succession , and propagation of Religion : which hath thriuen , from the beginning , with such admirable prosperity , that it hath not decayed in any Country , or City : but , wheresoeuer it hath bene planted , there hath it euer florished , and could neuer be supplanted . Which sheweth it to be a Plant , both by God himselfe first planted , and graciously euer since , with the dew of his blessing , watered . For , as Christ himselfe teacheth vs , Euery plant , which the heauenly Father hath not planted shall be rooted out . And therefore , if Religion had beene but a plant of mans planting and setting , it would long since haue beene blasted , yea , and vtterly starued . For , no humane inuention , had euer , either such a prosperous increasing ; and such a long , & a firme continuing in the world , as Religion hath had : but all the conceits of men , though for a time they may shoot-out , and haue a kinde of flourishing ; yet doe they quickly decay againe ; time blasting and withering them , as the grasse which growes vpon the topps of houses . For , as the Orator hath very truely noted : Ficta omnia , celeriter , tanquam flosculi , decidunt : All fayned deuises , come quickly to an ende , as flowers shattered by the wynde . And againe in another place vnto the same purpose : Opinionum commenta delet dies , Naturae iudicia confirmat : Time destroyeth all those fancies , which haue none other ground , but only humane opinion ; but , it strengtheneth all those iudgements , which are founded vpon truth , and sound naturall reason . As for example . The particular conceite of all the heathen gods , hath time now deuoured ; because that was nothing else , but opinionis commmentum : But , the generall beleefe , that There is a God , it hath in all places confirmed ; because this beleefe is Naturae iudicium . And therefore Religion , which thus growes stronger and stronger by time , and hath continued so firmely , from the very beginning , without any decaying , must needes haue a better ground , then a meere humane opinion . For , as Seneca hath well obserued ; Falsa non durant : False things continue not . And therefore this thriuing of religion , and this perpetuall succession of it , haue euen the Heathen collected , to be a true argument , of the infallible truth of it : and that it is vnpossible , that it should be no better then a fiction deuised : Quòd , et omnium esset , et quotidiè cresceret : because it was both so generally receiued , and beleeued of all men , and so prosperously continued from the very beginning : concluding no lesse , from the Perpetuitie of it , then from the Vniuersalitie ; that it is a plant of natures owne breeding : and therefore cannot be any politique inuention . And consequently , that Euripides , in his forged inuention , That Religion should be nothing but an humane inuention , did ( as Plutarch truly censures him ) mendacio veritati tenebras offundere : Hee sought onely , to obscure the truth , with a lie . And therefore , for this his prophanesse , in this his deuice against religion and piety , he better deserueth that inured note of Tullie [ Capitalis Euripides ] then for his iniustice against right and equitie , in that his other sentence : Nam si violandum est ius , regna●di gratia Violandum est ; alijs rebus , pietatem colas . If Iustice may be wrong'd at all , then for a Crowne it may : Except a Kingdom 's case , in all , let Pietie thee sway . Here yet was , in some things a conseruation of equitie : but his Tale against Religion imported in all things , an extirpation of pietie : as the Orator obserueth , and that very truly : Qut dixerunt totam de Dijs immortalibus opinionem fictam esse — Omnem Religionem funditùs sustulerunt : They that shall affirme all opinion of the gods to be but a fiction , doe vtterly take away the summe of Religion . Now these things considered , it euidently appeareth , that it is not Religion , that is a fraudulent inuention , to beguile and deceiue men : but rather this slander of Religion , that it should be but a fraudulent inuention , this is a fraudulent inuention indeed : yea , and that a very wicked one : as euen Tullie himselfe insinuateth , nay plainely expresseth , when hee saith of their Religions ; that , Periculum est , ne , aut his neglectis , impia fraude , aut susceptis , anili superstitione obligemur : That there is no little danger , lest either on the one side , by neglecting of Religion , we be circumuented by the fraud of Atheists ; or on the other side , by accepting of Religion , we be intangled with the superstition of old wiues . Where I cannot imagine , what other fraud of Atheists he should rather meane , then this , of their affirming , that religion is nothing else but an humane inuention : which is indeed a very fraudulent suggestion , and a fable artificially inuented , and composed against religion : But , so is not religion against the truth . It is not , fabula , arte composita , as S. Peter truly teacheth . But that this was falsly fayned , I hope I haue plainely proued . CHAP. 10. The third Obiection against the Vniuersalitie of Consent in Religion , propounded : viz. That is hath beene oppugned , by diuers both wise and learned Philosophers , though called by the name of Atheists . 2. That Obiection answered from the smalnesse of their number . 3. The weakenes of their learning . 4. The mistaking of their opinion . 5. And their inconstancie in their assertion . THere is yet a third Obiection behind , which may be made by the Atheist , against the Supposition of this so vniuersall a consent in Religion : and that is this following : That though it could not be denyed , that both all Nations , and all professions of men in the world , doe beleeue There is a God : yet that it cannot be affirmed , that all seuerall persons haue also therein consented . Because , there be recorded , in the writings both of Heathens and Christians , the very names of diuers men , that haue directly denied it ; yea , and openly defended , That there is no God. Amongst whom , though they haue beene branded with the name of Atheists , as with a note of infamie , as crossing the current of that generall opinion with among other men was receiued , & beleeued most confidently ; yet were they not denied to haue bin both wise and learned ; as ranked , euen by their aduersaries , amongst the number of Philosophers . And therefore , their opinion cannot ( in common reason ) but haue farre greater weight , then the whole multitude of the vnlearned : because ( as Lactantius very truly obserueth , Plus est momenti in paucioribus doctis , quàm in pluribus imperitis : There is a great deale more weight , in a few , that are learned ; then in a many , that are ignorant . So that , a multitude of the vulgar , are not able to counterpoise so much as one Philosopher : their iudgement being branded with that note of infamie , that Nihil est 〈◊〉 , quàm nihil sapere , vulgare : That there is nothing so common , as for the common people to vnderstand nothing . And therefore , notwithstanding all the crye of the vulgar ( who obtaine their opinions , not by reason , but by clamor ) that may fall out in this case , which is noted by the Orator : vt altera res verbosior sit , altera verior . That the one part may bee the truer , though the other bee the lowder . 2 But now vnto this Obiection , I answer three things . First , that for their number , the Atheists doe well not to stand vpon that plea ; but to disclaime it vtterly , and not to vie with their Aduersaries in that point , for the victorie . For the number of those that haue denied God , is so little , in comparison of those that confesse him , that ( to vse the Orators comparison ) it is but stilla muriae , ad mare Aegeum : but as one drop of brine vnto a whole Ocean . Their multitude is so great , and so infinite aboue their opposite . Neither these onely , a multitude of the ignorant and vnlearned , but also euen of the wise and learned . All the learnedest Philosophers , and all the wisest Sages , that euer were in the world , may be numbred in this multitude , that confesse there is a God. So that if any cause can gaine any estimation , either by the number , or honour of those that defend it ; or by the fewnesse , and basenesse , of those that oppugne it ; no cause hath more aduantage , in both these points , then this . For first , as concerning the number of those Atheists , it is so poore and contemptible , that it is an infinite disgrace , and reproach vnto their cause , to haue beene , in all mens eyes , so abiect , and profligated , as to be able to get no moe defenders , since the world was first created : especially , being taught by such learned Philosophers , as they would insinuate . This is a foule disgrace vnto their cause , that so great learned Teachers , could get so few Disciples ; especially being followed by so many Auditors : as Laertius obserueth in Bion of Boristhenis , one of the chiefest Atheists , that ; Nemo illius Discipulus inscribitur , cùm tot habuerit auditores . So that , in all ages , there haue beene but very few , either Masters or Schollers in the doctrine of Atheists . And this Tullie obiecteth vnto Epicurus , another of their principallest Atheists . In vestris disputationibus , historia muta est . Nunquam audiui in Epicuri schola , Lycurgum , Solonem , Miltiadem , Themistoclem , Epaminondam nominari ; qui in or● sunt caeterorum omnium Philosophorum : All historie is mute in the schoole of the Epicure . We heare there , no naming of Lygurgus , Solon , Miltiades , Themistocles , or Epamniondas ; which vse to rattle in the mouthes of all other Philosophers . Atheists could neuer get any such men to be their Disciples : no , nor yet any other , that had either worth , or number . S. Augustine saith of them , that it is , Rarum genus hominum , qui dicunt , Non est Deus : It is rare to sinde any man that denieth There is a God. And Beda likewise , vnto the same purpose : Exceptis paucis , quibus natura nimiùm deprauata est , vniversum genus hominum , Deum , mundi huius fatetur authorem : Except only a few of a depraued nature , all mankind doth acknowledge both a God , and a Creator . Yea , and he addeth there this reason : Haec est enim vis verae diuinitatis , vt creaturae rationali , iam ratione vtenti , non omnin● ac penitùs possit abscondi : This is the power of the diuine nature , that it wil not be hid from any reasonable creature . By which testimonies of these Fathers , it euidently appeareth , that the number of Atheists hath beene but very few : but Pauci , saith Beda ; nay Perpauci , saith Augustine , in the place that before I cited out of him . Lactaentius affirmeth , that there were but two or three of them : Exceptis duobus , tribusvè calumniatoribus vanis , constat , Diuina prouidentia Mundum regi : Except onely , two , or three vaineglorious Cauillers , all the whole world beleeueth , that the world is ruled by prouidence . And that this is not an artificiall diminution , of an extenuating Christian ; it is expresly confirmed , by the testimony of an Heathen . In vniverso aeuo ( saith Maximus Tyrius ) duo , aut , ad summum , tres exortisunt , &c. There haue , of those Monsters , two , or three ( and not aboue ) beene brought forth , in all ages . Nay , Tullie saith , There haue beene none : Nemo omnium tam immanis , cuius mentem non imbuerit Dcorum opinio . So that now , they are brought vnto a very low ebbe : their number is so little , that they are now , nullo numero . And indeed , if we speake of Atheists strictly , and properly , for such as haue simply denied all diuinity , and denied it constantly ; Tullies sentence is most true , that there neuer was any such creature in the world ( nay neuer any such Monster ) as simply and constantly to deny God. The name of an Atheist in this sense , is but , Nomen ociosum ; A name without a thing . If we speake of Atheists in a larger sense , for such as haue openly ( though not constantly ) denied the Diuinity ; Maximus his sentence is true , that , of such professed Atheists , there haue not beene past two or three . Nay , if wee speake of Atheists , in the largest and most extended sense , for such as haue either not denied Gods essence , but onely certaine of his properties , as his prouidence , his iustice , his goodnesse , and such like : or , if they haue denied it , yet haue done it but weakely , rather vpon some sudden passion , then any setled resolution : yet , euen so , their number hath scarcely amounted vnto a dozen , or a score ; I meane of such open Atheists , as haue made any publique profession of their Atheisme , though but euen in these secondary points . As wee may partly see in Aelian , who hath made a lyst of them , and named all he knew : and yet ( God knowes ) they are but very few . There be not aboue sixe of them : who yet , all of them did not deny God himselfe ; but some of them , his prouidence , and some other his praedictions ; as appeareth by those Dogmata , which , in that place , he recounteth . Now , if we should search into the monuments of all Antiquity , both of Greeks and Latins , we should scarcely be able to adde halfe a dozen more , vnto those that are named by Aelian before . Whereby it appeareth , that , for their number , they be miserable : God , in his mercifull prouidence , ordai●●i●g , that there should not , in all ages , be found many Atheists ; as not many Basilisks , and destroying Serpents . 3 And , as their number was but little , so their learning was not great . They were of no great value , neither numero , nor pondere . The value of their wisedome they haue shewed , in the choyce of their foolish opinion : which hath made them no lesse scorned then abhorred of all men , and iustly to incurre that note of derision , which the Prophet Dauid hath imprinted vpon them , that they iustly may be esteemed , to be rather Fooles , then wise men . At the least-wise , farre vnworthy of the name of Philosophers : as Laertius ( for the like cause ) censureth the Poet Orpheus . Equidem is , qui de Dijs talia commentus est ; an Philosophus appellandus sit , nescio . Videant certè , qui ita volunt , quo sit censendus nomine : Surely he , that deuised such things of the Gods , I know not whether he iustly may be called a Philosopher . Let them looke vnto it , that will haue them so called , whether that name be fit and properly applied . And for their learning , though it cannot be denied , but that diuers of them were learned ; yet was not their learning in any such excellency , as was able to sustaine their impiety and arrogancy . And beside , if they be compared with those learned men , of the contrary opinion , which either liued with them , or before them , or after them , their learning will come as short in proportion , as the light of a candle doth , of the brightnesse of the Su●ne . For what comparison can Diagoras hold with Pythagoras ? or Protagoras with Anaxagoras ? or Euemerus with Empedocles ? or Theodorus with Theophrastus ? or Bion with Chilon ? or Epicurus with Epicharmus ? or Pherecides with Parmenides ? To be silent of Socrates , and Plato , Aristotle , and Zeno , Xenocrates , and Demetrius , Cleanthes , and Democritus , Diogenes , and Melissus ; and very many others , which can finde no parallels , among all the Atheists , beeing so eminent aboue them , Quantùm lenta solent inter viburna Cupressi : As much as loftiest Cedars show , The lowest Shrubs doe ouergoe . So that , if this cause be esteemed , by either Number or Learning ▪ the Atheists ( as you see ) can hold no comparison . Non est enìm quisquam ( saith Lactantius ) qui Diagorae , Theodorique sententiam praeferre audeat , vel authoritati illorum septem priorum , qui sunt appellati sapientes ; vel Pythagorae , vel Socrati , vel Platonis , caeterorumque summorum Philosophorum , qui esse Prouidenti●m iudicauerunt : Ther is no man that dares prefer the foolish opinion of Diagoras & Theodorus before the authority of those seuen that are called the Wise men : no , nor yet before either Pythagoras , or Socrates , or Plato , or the rest of the Philosophers which haue all of them acknowledged and confest a diuine Prouidence . So that , whether we consider their Number , or their Learning , their cause reapeth both waies an infinite disreputation , their Aduersaries do in both points so mightily ouersway them . Lactantius censuring Diagoras and Theodorus ( which were the chiefest Patriarchs of the Atheists ) he saith , that they liued but in an age of ignorance ; cùm iam Philosophia defloruerat , when Philosophie had lost the chiefest lustre of her glory ; and that they themselues were accordingly but only Minuti & inertes Philosophi , a simple and an ignorant kind of Philosophers . And Tullie passeth ( in effect ) the very same censure vpon Epic●rus , another of their pillars . For he saith , he was a man without all manner of learning . Homo sine arte , sine literis , insultans in omnes , sine acumine vllo , sine authoritate , sine lepore . A man without Art , and without all good learning , and yet insulting ouer all men : but , without any wit , without any grauity , and without any good conceit . Yea , and Lactantius saith of him , that , Hoc sano & vige●e , nullus aeger ineptiùs delirauit : No man euer so doated in his raging sicknesse , as this man did in his florishing health : deriding L●cretius for bestowing such enormous commendations vpon him . These were their very Principalls , and the Leaders of the others . Now if their chiefest were none other , the rest ( surely ) were no better . So that , as the smalnesse of their number bringeth great disaduantage , so the weakenesse of their learning bringeth but small aduantage , vnto the cause of Atheists . 4 But now , it may be doubted ( yea , and that not without some probability of reason ) whether those men , whom the Heathen haue so branded for Atheists , were pure Atheists indeed , or no ? For the pure Atheist ( according to the propriety of that name ) is he , which generally and constantly denieth all Diuinity ; and beleeueth , as he saith . The Prophet Dauid affirmeth in generall , that the Atheist is a Foole , which saith in his heart , There is no God. And indeede , he that properly is an Atheist , must both say generally , There is no God ; and beleeue it constantly in his heart . For , if either he beleeue any one God , though he deny all the rest ; or confesse God in the end , whom in the beginning hee denied ; he cannot truely and properly be said to be an Atheist . But such an Atheist was none of all those , whom the Heathen haue called Atheists , and whom they haue proclaimed to deny all that is called God. There was none of them , such pure and absolute Atheists , as simply to deny all Deitie . As wee may easily see , if we will but looke into their causes ; and examine ( but euen by their owne records ) those seuerall crimes and actions , that haue beene laid against them , in their seuerall iudgements . And first , for Diagoras ; who was ( in their reckoning ) the most noted man of all of them , and the first Antistes of their impious profession : all the rest of the Atheists being counted but his followers , Diagorae sectatores , as Theodor●● affirmeth : insomuch , that his name was growne prouerbiall among them . For , when they would note any prophane and impious person , they would call him prouerbially , Diagoras the Melian . Diagoras Melius , de prophanis , & per●idis , & impijs dicitur , saith Suidas . And yet , the Action which the Athenians commenced against him , was no more but this ; that he did eliminate , and divulge the mysteries of their gods ; and , by deriding of them , auert and turne men from them , as he noteth in the same place . Which two crimes , though very farre in nature differing ; yet were ( among the Heathen ) indifferently comprehended , vnder the name of Atheisme ; as though they were both one ; which is a very large acception of Atheisme . So that Diagoras his crime was not , that he denied all Gods : but , that hee derided the Athenian gods . For so Iosephus reports it : Aduersùs Diagoram , talentum decreuerunt , si quis eum occideret ; quoniam eorum mysteria deridere ferebatur : They appointed a talent to him that should kill him ; because he derided their Religion . Now this he might iustly doe , and yet not be an Atheist . Hee might iustly deride the foolish Orgies of their false gods ( as Elias did the follies of Baals Priests ) and yet therein not be an Atheist , as Elias was not . For their Rites were so vnholy , and their sacrifices so bloody , that any man might ( euen by common reason ) collect , that he , which was delighted with such a wicked kinde of worshippe , could not be possibly indeed a true God : because they were , Sacra , Sacrilegijs omnibus tetriora : Holies , more vnholy then Sacriledge it selfe : as Coecilius speaketh , though to another purpose . Of which impure Holies , Lactantius hath giuen vs a notable instance , in the feasts of their Floralia . And therefore , Plutarch , in some sort , excuseth those men , that haue reuolted vnto this kinde of Atheisme , vpon the contemplation of the filthinesse of their Ceremonies , and the barbarousnesse of their Sacrifices : affirming direct Atheisme to be a better religion , then so lewd and prophane a kinde of worshipping . Lustr●tiones impurae , sordidae castimoniae , Barbarica & iniusta in Templis supplicia , occasionem praebuerunt nonnullis , dicendi ; Praestare , nullos esse Deos , quam qui talia probent , ijsque delectentur : Their impure purgations , their vnchaste chastities , their cruell and vniust Sacrifices , haue giuen many men occasion to say ; that it were better , That their should be no Gods , then such as are delighted with such prophane worships . Yea , and in the same place , he seemeth to allow of their sentence . So that Diagoras , by these meanes , might easily discouer , the Heathen gods to bee but false ; though ( perhaps ) he could not light vpon , and find out the true one . Which yet , gaue him iust occasion , to scorne and deride them , as Lactantius wel obserues : Impugnatae sunt a prudentioribus falsae Religiones ; quia sentiebant esse falsas : sed non est inducta vera ; quia qualis , aut vbi esset , ignorabant . Wise men haue alwayes impugned , and derided false Religiòns ; because they perceiued them to be false : but yet haue not alwayes found the true one ; because they neither knew it , nor where they should seeke for it . But , that Diagoras was not a meere Atheist , it euidently appeareth in the beginning of his Verses ; where he maketh this profession ( which is the foundation of all Religion ) Quòd a Numine summo , reguntur omnia : That all things are ruled by one most high God. Which , ( if it be true ) Diagoras could not possibly be such an absolute Atheist , as he was commonly reputed . Let vs therefore come from Diagoras , vnto Protagoras , whom the Athenians , in like sort , condemned for an Atheist : yet not for denying God ; but for seeming to doubt of him : Because , in the beginning of his booke he propounded this probleme : De Dijs quidem statuere nequeo ; neque an sint , nec ne : Adding there also this reason : Sunt enim plurima , quaeid scire prohibeant ; quippe & summa rei incertitudo , & breuis hominis vita . As concerning the gods , I cannot resolutely determine , neither whether they be , nor whether they be not ; Because there be many things , that let the knowledge of it ; namely , both the vncertainty of the thing it selfe , and also the breuity and shortnes of mans life . This report doth Laertius make of his doubting . But , by Tully it is exprest , a great deale more fauourably . But yet , by this his seeming doubtfulnes , the Athenians were so incensed , that they mulcted him with exile , and decreed , that his bookes should be publiquely burned . And yet , that Protagoras was not a pure Atheist , we may probably gather , by two Arguments , out of that description of his life , which is written by Laertius . The first of them , that he maketh precationem [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] , that is , Prayer , and Inuocation to be the first fundamentall part of an Oration : which I haue formerly shewed , to haue bene put in practice , by all the most renowned Orators . Therefore , he could not thinke , that there was no God. For , he would neuer pray to nothing . If he had bene perswaded , that the name of God , were but an idle name , and that there were no thing , that were answerable to it , he would neuer bestow his prayers vpon it . Againe , among his workes , there was one of his Bookes inscribed , De ijs que sunt apud inferos . Now , if he thought that there were Inferi , he must needs thinke that there were Superi . For Infra , and Supra , haue so necessary a relation , that the one of them can neither stand , nor yet be vnderstood without the other . And therefore , in admitting of the one , he must needs admit of both . As Socrates plainely proueth : If there be Damones , there must needs be Deus . Eiusdem viri est , Daemonia simul , & Diuina putare : It necessarily belongeth vnto the same man , that will beleeue there be Deuills , to beleeue , that ther is a God. And , as Mornaeus reporteth , vnto the same purpose Legimus , quibusdam , qui non nisi visa crederent , arte Magica Daemonas exhibitos : his conspectis , Deum etiam credidisse : As we reade of some men , who would beleeue nothing but what they haue seene ; that , Deuills being shewed them by the power of Art Magicke , they then presently beleeued , That there was a God. So that , for any thing that hath hitherto bene sayd , Protagoras was no Atheist : he was not a denier , but a doubter of the gods , at the most . Now , doubting implieth not Atheisme . For , diuers of the Prophe●s themselues , haue sometimes doubted . Iob , in one place , doubteth of Gods al-seeing prouidence : How should not the times be hid from the Almighty ? And Dauid , in another place , doubteth of his Iustice and vprightnes ; Verily , I haue Alense● my heart in vaine , and washed my hands in vaine . This doubting , might argue their weake faith in God ( especially for the present ) but it could not conclude their denying of God. And , no more could it in him : especially his other writings implying , that he beleeued him . Let vs yet proceed further , and consider of Euemerus : who was condemned for an Atheist , no lesse then Diagoras : whose opinion Theodoret affirmeth to haue bene prophanam indeitatem , a prophane denying of God : coupling him with Diagoras , and Theodorus , the most infamed of the Atheists . But yet it appeareth , that his crime was not a generall denying of all Gods , but only a denying of the heathen gods : and an affirming of them , to haue bene but men : as Saint Augustine noteth of him : affirming that he had imprinted into Virgil the same opinion , by reading him . So then , Euemerus his Atheisme was no more but this , that he affirmed of Saturne , Iupiter , Hercules , and th● rest ( whom the Heathens adored , and worshipped for their gods ) that they were indeed no gods : but either mighty Kings , and Emperours ; or great Captaines by Land ; or great Admiralls by sea ; or such like great persons , in their times . And this ( he sayth ) he read with his owne eyes , written in Golden letters , among the Pancheans , and Triphilians . Whose report , though Plutarch there doth seeke to discredit ; imagining the name of Triphilians , to be but a trifling and an imaginary name , there being no such Triphilians in the world ; yet therein indeed he discrediteth himselfe . For , Strabo , both affirmeth that there was such a Nation , and describeth the place of their habitation , and giueth a reason of that appellation . Yea , and Lactantius giueth credit to the relation of Euemerus : and affirmeth , that Enntus followed his authority , in his History . So that from hence there lyeth no exception , no not against his relation ; much lesse against his opinion . Which was indeed a most true one . For , if that opinion were Atheisme , then were all Christians Atheists , who confidently hold , that the gods of the Heathen were no better then men . Nay , then were the greatest part of the heathen themselues , Atheists : especially the wisest part of them . For they did al of them hold the same opinion . And , though they durst not openly publish it ; yet did they certainly beleeue it ; & now & then they would secretly confesse it , where they might securely do it . As appeareth by that letter , which King Alexander sent vnto his mother . Wherein he reporteth , that , in a priuate conference with an Aegyptian-Priest , he secretly confessed vnto him , that those , whom they worshipped for their gods , yet were indeed but men . Yea , and Athenagoras affirmeth , that diuers of them confessed as much vnto Herodotus . Herodotus , & Alexander Philippi filius , in Epistola ad Matrem ( qui vtique in diuer sis ciuitatibus Aegypti , Heliopoli , Memphi , & Thebis , in colloquium cum Sacerdotibus venisse dicuntur ) homines illos fuisse , ex ijs se cognouisse aiunt . Which Herodotus himselfe expressely confesseth : Deos in Aegypto , fuisse Principes ; That the gods of the Aegyptians , were but their Kings . Yea , and Tully ( vnder the same benedicity ) telleth Marcus Brutus ▪ That all those , whom they worshipped as Gods in heauen ; yet had bene ( in their times ) but only men vpon earth● and that this he might safely impart vnto him ; because he was initiated into the secrets of their mysteries . Quid ? totum propè coelum — nonnè humano genere completum est ? Si verò scrutari vetera , & ex ijs , quae Scriptores Graeciae prodiderunt , eruere coner ; ipsi illi maiorum Gentium Dij qui habentur , hinc a nobis profecti in c●elum reperientur . Quare , quorum demonstrantur sepulchra in Graecia , reminiscere : ( quoniam es initiatus quae tradantur mysterijs ) tum denique , quàm hoc latè pateat , intelliges . The whole heauen , is , in a māner , replenished with men . And if we would search out Antiquities , & gather those secrets together , that haue bin bewrayed by the Greekes vnto vs ; we should find , that euen the greatest of all the gods , haue from vs beene translated into the heauens . Wherefore , remember but with your selfe , whose Sepulchers the Greekes shew vs ( for you are now initiated into the mysteries ) and then you shall perceiue , how farre this truth stretcheth . Which obseruation , that here he deliuereth so couertly , is expressed by Xenophon a great deale more openly . For he apertly professeth , that Saturne , Iupiter , and Hercules , were but men : and that euery country had both a Saturne , a Iupiter , and a Hercules of their owne : the first King , in euery nation , being called their Saturne ; the next , his Sonne , their Iupiter ; and the third , his Nephew , their Hercules . Saturni dicuntur , familiarum nobilium , Regum , qui vrbes condiderunt , antiquissimi ; primogeniti eorum , Ioves , et Iunones ; Hercules verò , Nepotes eorum fortissimi : Patres Saturnorum , coeli ; Vxores , Rhea , et Coelorum V●st●e . Quot ergò Saturni , tot Coeli , Vestae , Rheae , Iunones , Ioues , Hercules . Therefore , to hold this , that the Heathen gods were men , was no prophanenesse , or impietie ; but a solide veritie : which though it might not be publiquely professed ; yet was it priuately vnderstood , and beleeued . Whereby it appeareth , that Euemerus his Atheisme , was not to Diuulge any vntruth against the true God ; but to diuulge a truth , against the false gods . And , the rather may this be beleeued to be true ; because Theophilus Antiochenus reporteth , that Euemerus did hold , not onely Animae immortalitatem , but also Dei vnitatem : not onely the immortalitie of the soule , but the vnitie of the Deitie . Neither of which points can congruously be held , by him , that holdeth There is no God. The word indeed which Theophilus there vseth , is but , disputarit . But , that he disputed it ; not problematice , but assertinè , concluding there was a God ; it appeareth by this ; because he saith , that therein he was contrary vnto himselfe , in his former denying him . Which , though he doe there impute vnto his inconstancie ; yet may it bee probably thought , to haue beene his palinodie : if he euer before had held , That there was no God. For I will not peremptorily define , neither for him , nor for any of the rest , that they were no Atheists ; but only dispute the contrary , vpon probable grounds : and that the accusations which haue beene layd against them , doe not neccessarily conuince , that they were absolute Atheists ; or that they generally denied all gods , though they denied those , with whom they were charged in their accusations . And this interpretation , I desire to be applied both vnto all those Atheists , that haue gone before ; and vnto all those , that doe follow after . Let vs therefore now proceede . For Theodorus , and Bion of Boristhens : though it should be granted ( as it is of them reported ) That they generally denied , There was any God , yet can it not be affirmed , that they constantly denied it . For , the one of them , Theodorus , fell , in the end , into that madnes , as ridiculously to professe that He himselfe was a God. The other of them , Bion , fell into that repentance , as to confesse those gods , at the last , whom , at the first , hee had denied . And therefore , neither of these two ( being such apostates from their Atheisme ) can iustly be reckoned in the number of Atheists . But both him , and Diagores , and Euemerus , and diuers others , ( whom the Greekes accompted Athe●sts ) doth Cl●mens Alexandrinus nominatìm excuse , as men of good life , and of a deeper insight in discouering the false gods , then the rest of their Neighbours . As for Epicurus ; he denied not Gods essence ; hee denied onely his prouidence . He granted , that there was a God ; though he thought him to be such an One , as did neither euill nor good . Placet Epicuro esse Deos ; Quia necesse sit , praestantem esse aliquam Naturam , qua nihil sit m●li●●s : The Epicure is induced to beleeue , There is a God : Because there must needs be , an excellent Nature , which is superlatiuely good . Yea , and ( as it appeareth againe out of Tullie ) hee himselfe writ a booke , instructing men vnto Pietie : which he inscribed , De Pietate aduersùs Deos : Of Religion and Pietie towards the Gods. Which argueth , that he thought there were gods . Nay , in that same Booke hee spake so religiously , and holily of the gods ; Vt Coruncanum , aut Scaevolam , Pontifices maximos , le audisse dicas ( as in the same place he reporteth ) as if it had beene spoken , by Coruncanus or Scaeuola ; who were their high Preists . And for Pherecydes ; who denied to giue worship vnto any of all the heathen gods ( whom he might easily discerne to bee no true gods ) hee was therein not an Atheist , ( if hee went no further : ) For Daniel refused to worship god Bel ; and the three children refused to worship the golden idol : yet made them that , no Atheists : neither likewise did it him : but , in their false opinion . And that his Atheisme was nothing else , but only an inu●ighing against the heathen Idols , it appeareth by Laertius ; who , in his life , reporteth that his Position was ; Neque aurum , neque argentum honorandum : That neither Gold , nor Siluer , is to be worshipped : and that Hercules had commanded him this in a dreame . Now this is no Atheisme . For , the Apostle Paul telleth vs the very same , That the Godhead is not like vnto Gold or Siluer ; nor any other such like matter . And Seneca likewise vnto the same purpose : Non potest , ex h●c materia , imago Deo exprimi similis : speaking of Gold and Siluer : There cannot of such matter , be any image framed , that is like vnto God. Againe , that hee was not a pure Atheist , may be gathered from the testimonie of Theopompus : who saith , that he was , Primus omnium , qui scripsit de Dijs : that hee was the first man , that wrote of the Gods. And , that hee handled that Argument not prophanely , but religiously , it may likewise bee gathered , in that they called him not Atheos , but Theologus : not an Atheist , but a Diuine : Yea , and Ficinus asserteth him , inter summos Theologos , & moribus diuinos : among the chiefest Diuines , and of the best life . And so likewise for Dionysius ; hee in deriding of those Idols , whom his Countrey-men did worship , was not therefore an Atheist ; as Elias was not in his deriding of Baal , and in his spoyling them , he was not so much an Atheist , as diuers of those that seeme to be their most deuoted worshippers : who yet make no scruple or religion , not only of deforming them , but euen of basely transforming them : De Saturno in Cacabulum , & De Minerva in Trullam , as Tertullian writeth of them , which is the foulest cont●mpt that can be offered vnto them . So that euen the most infamous and notorious Atheists ( for any thing that hath bin prooued against them ) might all of them haue bin rather deriders of the false gods , then deniers of the true . Whom , though they perfectly knew not , yet might they ignorantly worship ; as the Athenians did their vnknown God. Whom you ignorantly worship ( saith S. Pau●● ) him shew I vnto you . They might , I say ( that they did so , I say not ) either worship the true God ignorantly ; or some other false gods idolatrously : thogh they renounced those gods which were worshipped in their countries . Either of which , if they did , they could not be counted Atheists . And ; that some of them did so , it euidently appeareth in the example of Socrates : whom when the Athenians accused of Atheisme , he renounced that crime , and openly pronounced , that though he did not acknowledge their Citie gods ; yet that he beleeued there were other Gods. Ego Deos esse puto : neque omninò sum absque Deo. Neque in hoc iniustèago : quan vis , non eos , quos habet ciuitas , sed alios esse doceam : I doe beleeue that there be Gods : neither am I my selfe without a God. Neither in this do I offend ; though I hold not those to be my gods , whom the Citie holdeth to be theirs . He disclaimeth the generall deniall of all Gods , though hee proclaimeth his particular deniall of their gods : And therefore could not iustly be numbred among Atheists . For ( as Laertius truely noteth ) Impius non est , qui tollit mul●itudinis Deos , sed qui Dijs , multitudinis opiniones applicat . He is not an Atheist that denieth the gods , whom the people doe imagine ; but rather he that appl●eth the imaginations of the people vnto the gods . And therefore it followeth not , that Socrates did generally deny all gods , because he particularly denied the Graecian gods . And the same may bee likewise obserued in Damis : in whose fained person , prophane and impious Lucian hath vented all his Atheisme . For though by him he derided all the gods of the Gentils , not sparing euen Iupiter himselfe : yet when Timocles obiected , that he was a generall despiser of all the gods , and a generall enemy to their Altars and Religions ; he detested that crime , and protested vnto him ; Haud omnes aras subuerti cupio , O bone Timocles : I doe not desire an vtter subuersion of all Religion . So that ( for any thing that I can finde ) there is none of those Philosophers , whom the Heathens haue purs●ed with such an Hue-and-Crie for most damnable Atheists , but that , if their cause be indifferently examined , they may probably bee thought to haue acknowledged a true God , in some measure and degree : howsoeuer they derided and declaimed against the false . Yea , and euen their renouncing of those false gods , was also ( in some degre● ) a confessing of a true . For ( as Tertullian collecteth ) Subiacet intelligi , verit ●tis esse cultores , qui mendacij non sunt ; nec errasse ampliùs in eo , in quo errasse se r●cognoscendo cessauerunt : It may well be conceiued , that they are followers of the truth , that are not followers of lies : and that they will therein erre no more , wherein they haue acknowledged their former error . At least ( as Clemens Alexandrinus collecteth , euen in this very case . ) This finding of their owne error , in worshipping those false gods , was , non parvum semen , ad excitandam scintillam , intelligentie veritatis : it was ( as it were ) a seed , or a sparckle to kindle the knowledge of the truth . Now if none of all those men , that haue beene most noted and renowned for Atheisme , not onely by the writings of Pagans , but also of Christians , yet were not truely Atheists indeed ; but that , notwithstanding their derision of those false gods , they might well beleeue that there was a true one : then can none of their examples ( no nor all of them ) serue to infringe the generality of our former position : that There is no man in the world , but that at some time or other , in some degree or other , he beleeueth There is a God : no , not euen the Atheists themselues excepted . Who ( as you haue partly seene here , and shall more fully hereafter ) doe directly confesse , That there is a God. But here now , two Questions doe come to be discussed . First , that if these men were no true Atheists indeed , why were they so condemned ? and why haue they beene infamed for such , if they were not such ? Whereunto I briefly answer : that this was onely through the iealousie and tendernesse of the Heathens , in defending of their Countrey-gods : ouer whom they were so tender , that whosoeuer denied them , they held that he held none : and though hee professed that he beleeued others ; yet they held , that he reiected all , if hee receiued not theirs . And this we may plainely see , in the iudgement of Socrates : in whose very accusation , they layd to his charge , that he did , Priscos Deos non colere , & novos introducere : That he denied their old gods , and brought them in new . Where , though they confesse , that hee beleeued certaine new gods ; yet they condemned him , as an Atheist , for reiecting of the olde : as though that had beene to reiect all . And though Socrates iustly taxeth th●m , as cleane contrary to themselues , in the two maine heads of their accusation ; to charge him with Atheisme , that is , a denying of all gods , in the one head ; whom they discharge in the other , by obiecting his new gods : deriding this foolish intoxication , to be ( in effect ) as if they should haue said : Contra leges agit Socrates , Deos non putans , sed Deos putans ; yet their zeale in their religion preuailed so farre , as to worke his condemnation : accounting it not much lesse impiety , to assert any new gods , then to deny all gods . As wee may see also by their catching at the speech of S. Paule : Hee seemeth to be a setter-out of strange Gods. And it is like enough , that if hee had stayed there , it might haue cost him his head . For , though his new God were , in truth , the true God ; yet , because he disliked their old gods , they would haue held him for an Atheist : as they did ( for the same cause ) the whole sect of Christians : as Athenagoras reporteth . Illi nobis Atheismum impingunt , propterea quod non eosdem , quos ipsi nôrunt , arbitremur esse [ Deos : ] They obiect euen to Christians , the crime of Atheisme ; because they do not worship the same gods with them . For , this was their account , that he which reiected their gods , could not know any other ; and therefore reiected them all together . And● it may be they erred not , but that diuers of those Atheists , which reiected their gods , did it of a prophane humour , not regarding any other : and therefore were iustly condemned by them , of impiety and Atheisme . But if there were any such ( as I will not obstinately contend , but there might be some ) yet this I hold of them , that they did not constantly hold out their opinion : but that oftentimes they so checked themselues , that they could not but inwardly beleeue there was a God , though they outwardly denied it . Yea , and it may be likewise , that diuers of them , vpon vaine glory , or vpon studie of singularity , that they might seeme to be wiser then other men , haue outwardly professed ( though not inwardly beleeued ) that There is no God. But then , here the second Question cometh to be resolued . To what end , this whole worke serueth , which is written against Atheists , if they be few , or none such ? Whereunto , though I haue partly answered in the preface to the Reader ; yet , I here will adde this further : That though there be but few such Atheists ( or rather indeed none ) as resolutely and constantly beleeue with their hearts , that There is no God ; yea , and not many such , as professe it with their mouthes , though not beleeuing it constantly : Yet be there very many , that beleeue it weakely : and , that being ouercome by sodaine passions and temptations , do oftentimes doubt , and distrust ; whether there be any God ? As we see it ingeniously confessed , by Ouid. — Ignoscite fasso ; Sollicitor , nullos esse putare Deos. Confesse I do , and pardon crauc ; I tempted am , No gods to haue . Yea , and the same is acknowledged by Claudian , a Christian. Saepe mihi dubiam traxit sententia mentem ; Curarent Superi terras ? an nullus inesset Rector , & incerto fluerent mortalia casu ? This troublous thought hath oft perplext , and plung'd my doubtfull minde ; Whether a God , or whether none , or whether Fortune blinde Did care the Earth , and rule the World , and actions of Mankinde ? And few men can escape the very same temptations . Therefore , of this sort of Atheists , there is as great a plenty , as of the first sort , a scarcity . Nay , there is almost no man , but at some time or other , he falleth within the compasse of this doubting . So that ( as it is truly obserued by Saint Augustine ) Hoc intellectu discusso , inuenietur esse in plurimis , quod in paucis , & raris , & penè in nullis , esse putabamus : In this larger signification , we shall find this sinne of Atheisme to be in very many , which we thought before , to be almost in none , or ( at the most ) but in a few . Therefore , many may reape profit , by the reading of this booke , not onely by exempting them from all impiety of doubting , but also by instructing them , in the most point of Religion , which , in some place or other of it , present themselues to be discussed . And , whereas in diuers passages of it , we affirme , that there be no Atheists ; and yet , in other places , do acknowledge many , and dispute against them : for the auoyding of offence by this seeming contradiction , I desire the Reader to carry along with him this distinction : that I be not often driuen to make this repetition : namely , that when we deny that there be any Atheists , as be properly so called , which generally and constantly beleeue There is no God , and hold so vnto the end : ( Of which sort there can be none , though many haue beene so reputed and taken : because ( as it is truly obserued by Nouation ) Deum , mens omnis humana sentit , etiamsi non exprimit : There is no man , but in his soule he doth inwardly feele , That there is a God ; though hee do not outwardly confesse it . ) When we confesse , There be Atheists , and dispute against them ; wee vnderstand onely such as deny there is a God , rather by outward profession , then by inward perswasion : or , if they haue indeed any such inward perswasion , it is but onely vpon some sodaine passion : which vanisheth as sodainely , as it was conceiued fondly . And of these sodaine and passionate eruptions , may that place of the Psalmist bee vnderstood : The Foole hath sayd in his heart , There is no God : if we will referre it vnto practicall Atheisme . 5 And such were indeed all those renowned Atheists , whom we finde to be most celebrated , in the monuments & writings , not only of heathens , but also of Christians . There was not one of al them , that could constantly hold out , & maintaine his opinion , though he outwardly professed it with neuer such a colour and shew of resolution . We see among Philosophers , that many other of their opinions ( though very strange , and almost monstrous ) yet haue bin , with great pertinacy , defended by them , & stiffly persisted in , euen vnto the end . But so was neuer Atheisme . There was neuer Atheist yet , which entertained that impious opinion against God , that could euer hold it mordicùs , and defend it constantly vnto the end . But , euen whilst they held it , they both beleeued it so weakely , and left the beleefe of it so easily , that it could not , in common reason , be accompted their opinion : as Laertius inferreth vpon the recantation of Bion of Boristhenes . Si quidem illud dogma tueri perstitisset , meritò dicendus esset , sensisse , vt visum fuisset , et si malè visum esset : If he had held out his opinion vnto the end , he might iustly haue bene sayd to haue meant , as he sayd ; though his meaning were but bad . But now , by his reuolting , hee insinuateth , that his Atheisme could not iustly bee sayd to haue bene his opinion . For , opinionem omnem sequitur fides : nec fieri potest , vt ijs quisquam non credat , quorum habet opinionem : sayth Aristotle . Euery opinion begetteth a beleeuing . And therefore , where there is a leauing of our beleife , there also ceaseth to be an opinion . Now it is Platoes obseruation , that all Atheists , who professe in the beginning , that they beleeue , There is no God ; yet still doe forsake that beleife in the end ; and so quit te their opinions . Nullus eorum , ab adolescentia vsque ad senectutem , in hac opinione , Quòd Dij non sunt , preseuer avit : There was neuer yet any man , which beleeued , There was no God , that was able to hold out , and maintaine that opinion and beleife vnto the end . Which position of Platoes is notably confirmed , by Tullus Hostilius , a great derider of the Romane-gods , and of that Religion , which Numa had brought in . But yet ( as Plutarch obserueth of him ) In hoc audaci instituto non perrexit : sed morbo graui & multiplici , ad mutandam sententiam compulsus est . Hee was not able to maintaine and to hold out his Atheisme : but was inforced by sicknesse , to change it into superstition , the cleane contrary extreame . For the contrary conclusion [ That there is a God ] is so deepely rooted in the hearts of all men , that sooner shall they be able to plucke out their hearts out of their bodies ; then to plucke that conclusion out of their hearts . Which Aristotle illustrateth , by this witty comparison , that , as Phydias , that renowned Caruer of Images , did graue his owne image into the buckler of Pallas , with such singular Arte and cunning , that it could not by any meanes be remoued ; vnlesse the whole worke it selfe were defaced : so God hath stampt his image , so deepely and firmely into the world , and especially into the heart of a man , that it cannot be remoued , vnlesse the heart it selfe be dissolued : though it be with neuer such cunning dissembled . Vnto which conceite of Aristotle , Tully seemeth to haue a kinde of allusion : when he telleth vs , that it is not onely , Innatum ; sed etiam in animo insculptum , esse Deos : It is not only naturally bred in the mind ; but it is also artificially ingrauen into it , That there is a God. It is ( as the Prophet Ieremy speaketh ) not onely written in mans heart , with a pen of iron ; but also grauen there , with the point of a Diamond . A conclusion , which cannot possibly die , so long as the soule it selfe doth liue . For , the very first truth which God hath ingrauen into the soule of a man , is , That there is a God. And , as the Schoolemen teach vs : Nulla res , qualiscunque est , intelligi potest , nisi Deus intelligatur priùs : There is nothing , that can possibly be vnderstood , vnlesse we first vnderstand , That there is a God. This is Primum verum : the very first truth , which God hath taught vnto the soule of a man. Now , Natura suae primae institutionis non obliuiscitur : sayth the Romane Orator . Nature can by no meanes forget her first lesson . And therefore , though the Atheist doe neuer so carefully or cunningly dissemble it ; yet can he not but know , that There is a God. He cannot but inwardly know it , though he outwardly dissemble it . For , Quis est adeò rationis expers aut animae , ( sayth Philo Iudeus ) vt nulla vnquàm de Optimo illo , Maximoa , eum volentem nolent emuè subirit cogitatio ? There is no man so deuoyd of either sense , or reason , but that he sometime thinkes of God , either willing or nilling . Nam , & nolentes sciunt , & fatentur inuiti : sayth Maximus Tyrius . They , euen against their wills , do both know it , and acknowledge it . And therefore they cannot constantly deny it . Yea , and Clemens Alexandrinus rendereth a very good reason , why God cannot be vnknowne vnto the soule of any reasonable man : because it was inspired into him by God. The Soules first generation , was Gods immediate inspiration . And therefore sayth he ; Longe abest , vt sit homo expers diuinae notionis , quem scriptum est fuisse participem inspirationis in generatione . So that , as Lucilius obserueth of Homer : that — Nemo qui culpat Homerum , Prepetuò culpat : — Ther 's none , that Homers name Still constantly doth blame : So may it be truly affirmed of God too ; that , Nemo , qui Deum negat , Perpetuò negat : That , No man which denieth God , doth constantly deny him . No , nor confidently neither . Impudently they may : but confidently they cannot . They do , but Dubitatiuè pronunciare , as Tertullian speaketh . They speake inwardly , but doubtfully ; though outwardly more stubbornely . Their deniall of God , is no setled resolution . It is but a weake , and a flickring opinion , which sodainely passeth through the heart of a man , and sodainely vanisheth againe ; hauing no rooting , nor footing , no not euen so much as in their owne perswasion . But is like vnto those weake and vnperfect assents , which drunken men giue vnto things in their dreames ; or mad men , in their frenzies . Which the Orator expresseth vnto vs , in this manner . Dicimus , non eandem esse vim , neque integritatem , dormientium , & vigilantium . Ne vinolenti quidem , quae faciunt , eadem approbatione faciunt , qua sobrij . Dubitant , haesitant , reuocant se interdum ; hisque quae videntur , imbecilliùs assentiuntur . We may truly affirme , that there is not the same power and perfection of sense , in men , when they sleepe ; and in the same men , when they wake . Neither do men , in their drunkennes , any thing with that assurance , that they do in their sobernesse . They doubt , they stagger , they call backe themselues ; and they yeild but a feeble assent vnto all things . And such is that assent , which the confidentest Atheist giueth vnto his Atheisme . He so assenteth to it , that he doubteth of it : or rather , by a contrary assent , cleane supplanteth it . So that , no man beleeueth ; That there is no God , with that confidence and assurance , that all men beleeue , That there is a God. No man is carried into Atheisme , with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and fulnesse of perswasion , that he is into a sense of God , and Religion . From which ( as Tertullian obserueth ) there is nothing that can hinder him . Anima , licèt carcere corporis pressa , licèt institutionibus pravis circ●mscripta , licèt libidinibus & concupiscentijs evigorata , licèt falsis Dijs exancillata : cùm tamen resipiscit , vt ex crapula ; vt ex somno , vt ex aliqua valetudine , & sanitatem suam patitur , Deum nominat . The soule of a man , though it be shut vp in the prison of his body , though depraued and mis-led by corrupt and wicked teachers ; though weakened with manyfold lusts and concupiscences , thogh 〈◊〉 trained vp in the seruice of false gods : yet when it once beginn●th to recollect it selfe , and to lift vp his head , as it were , out of his drunkennesse , his sleep , or his sicknesse , and attaineth his true health , then it thinketh , and calleth vpon God. This is the proper and naturall motion of the soule , to moue vpwards towards God. And this course it holdeth , sometimes , euen in the very Atheists , as well as in others . And , though clogged with all the forenamed impedimen●s ; yet breaketh it oftentimes through them all , to looke God in the face . For ( as Orosius truely teacheth ) Mens ratione illustrata , in medio virtutum , quibus genuino favore ( quamvìs vitijs inclinetur ) assurgit , scientiam Dei , quasi arcem , prospicit : The soule of a man being inlightned with reason , and assisted by vertue , vnto which it hath a naturall liking , raiseth vp it selfe , and mounteth vpward , to obtaine the fuller sight and clearer knowledge of God. So that , their prophane Atheisme , being Motus contra naturam , A motion against nature ; and comming but now and then , onely by fits vnto them , may more iustly be esteemed , to be but onely their frenzy , or their dreame , then to be their elected or resolued opinion . For so Tullie calleth some of their opinions ; which were a great deale better setled in them then this , Portenta & miracula , non disserentium Philosophorum , s●d somniantium . The monsters and miracles of dreaming Philosophers . And yet , I denie not , but that there may be some men so foolish and impious , as to say , euen in their hearts , That there is no God. For the Prophet Dauid saith it : a man worthy to be beleeued : The Foole hath said in his heart , There is no God. Yea , and some may haue their hearts so hardned in prophanenesse , as not onely to gibe at God with scoffes and derisions , as did the Tyrant Dionysius ; but also seriously to dispute against him , as did the Epicure Velleius ; yea , and Epicurus himselfe , who , euen in that same booke , which hee wrote , De pietate aduersus deos , Of piety towards the gods ; yet praeuaricated most impiously against the gods : Non manibus ( vt Xerxes ) sed rationibus , deorum immortalium templa & aras euertens : as is noted in the same place ; He ouerthrew the temples , and altars of the gods , not by force and armes ( as Xerxes ) but by force of Arguments . But especially Diagoras , who wrote certaine Orations against the gods : wherein he reposed so singular a confidence , that he gaue them the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi turrium destructrices , The destroyers of Towers . Whereby it appeareth , that in these men , their Atheisme was ( for the time ) a setled opinion ; and not any light or flickering cogitation . But vnto all this , I answer with the Romaine Orator . Quid attinet glorio●e loqui , nisi constanter loquare ? What boo●eth it to speake gloriously , if a man speake not constantly , and sticke not firmely vnto that which he speaketh ? As neither Dauids foole doth , who denied God ; nor Diony sius , who derided him ; nor Diagoras , or Epicurus , who writ their bookes against him . There is none of all these , if they intended their speeches in generall , against all Gods ( and not rather in particular , against the Heathen-gods , * as some haue coniecture● ) that can constantly and resolutely thinke as they speake . There is not the lusti●st and most resolute Ath●ist , that euer liued , that can resolutely and constantly beleeue , there is no God. There be many , that sometimes ( in a fit of iollity ) affirme , There is no God : yea , and seeke wholly to forget him ; that so they may wallow more securely in all sinne . But yet still , when the heate of that lust and lustinesse is past , and they be come againe vnto their cold blood , they doe then say in their hearts , that , Surely there is a God. Yea , and then they beleeue it too , more firmely , then they would . They doe then , with the Deuils , both beleeue it , and tremble at it : fearing Gods seuere iudgement , and their owne due punishment for the denying of it . So that it may truely bee said of Atheists , that though they doe , amplè , & elatè loqui ; yet doe they , but humiliter , & demissè sentire : though they speake lustily , yet they thinke but basely . They doe but , hoc in labijs , non in corde dicere : as S. Augustine speaketh : They speake it but with their lips , they beleeue it not with their hearts : at the least , not with a constant assent vnto it . For , as he noteth in another place , Difficile est , vt incurramus in hominem , qui dicit in corde suo , Non est Deus● It is a hard thing to meet with any man , that can say in his heart , There is no God. We may meete with many that can say so with their mouthes ▪ but with very few , or none , that doe thinke so in their hearts , though it bee but by short spurts , as Anselmus plainely prooueth . So , that the Atheist , for the greatest part of his life , is no Atheist indeed . He is an Atheist but by fits , in the time of some passion ; but he is no Atheist all the calmer time of his liuing . And therefore it may be said of Atheists ( as well as of Epi●ures ) That , as all other Philosophers say better then they thinke : so these thinke better then they say . For they say , There is no God : but they thinke , There is one . Yea , and they can do no otherwise . For , Deus vtique sic verè est ( saith A●selmus ) vt ne● cogitari possit , Non est : For , God so truely hath his being ; that it cannot once be thought , hee should haue no being . As for the Atheists deriding of God ; it is nothing else , but Risus Sardonius : A forced and faincd laughter ; A reioycing in the face , and not in the heart : as the Apost●e Paule expresseth it . For they cannot by all their scoffing at him , extinguish that knowledge of him , which they haue within them . For ( as Tertullian truly noteth ) Illum reprehendere magis possunt , quàm negare : They can sooner reprehend him , then truly deny him . And Orosius likewise vnto the same purpose : Deum contemnere , quilibet hominum , ad tempus , potest ; nescire in totum , non potest : Euery man may , for a time , contem●e and scorne God : but yet no man can totally be ignorant of him . Euen then , when they scorne him , yet they cannot but know him , and feare him too . And therfore their deriding him , is but the disguising of their inward feare , with the counterfeit ●emblance of a lying countenance : such , as in a like case is described by Euripides . Vultus quidem iucundus ; interiora verò Tristia . Quis enìm beatus , quis foelix , Qui in metu est ; & qui suspectam habens vitam , Vitam degit ? Their countenance is smooth and faire ; but inward parts are sad , For who can pleasant be , and blest , that liues in feare and dread : And hauing life suspected , doth it still suspected leade ? And yet , such is the state of the Atheist , euen when he seemeth the pleasantest . He still feareth that Gods vengeance will ouertake his pleasa●ce● : thereby inwardly acknowledging him , though he outwardly deny him . And for the Atheists disputing against him : it is indeed no better then a meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an idle altercation , and contention about words . Hee denieth the name of God : but he granteth the thing ; as hee sheweth by his fearing . So that his heart neuer thinks that which his tongue speaketh . For , when his tongue saith outwardly , that , There is no God : his heart saith inwardly , that , There is a God : and so his heart telleth his tongue , that it lyeth . And when he seekes , by Reason , to proue there is no God : Stat contra Ratio ; & s●cretam ganuit in aurem : A stronger Reason stands against , and whispers in his e●re , His Nay is naught : — and tells him , There is one . So that , the perswasion of Atheisme is but weake , and without all firmenesse ; but short , and without all continuance ; but vnconstant , and without all assurance . And therefore , euen the very Atheist himselfe , is no important or materiall instance , to giue a iust exception , against the vniuersality of consent in Religion : as ( beside all the fore-named arguments ) I purpose to declare , by diuers others , in the next insuing Chapters . CHAP. 11. The two Endes of Atheisme ; Not to serue , and , Not to feare . 2. The Atheist in the first of these two ends , is disappointed ; becomming a base seruant vnto all his owne vices . 3. But more especially , vnto his ambition . 4. And his Belly . 5. All which seruice he referring to himselfe , he becommeth thereby , A God vnto himselfe . I Haue shewed , in the former chapter , that the Atheist doth but weakely beleeue , There is no God : if hee beleeue so at all . But there by many strong Arguments , whereby it may bee proued , that indeed , he doth strongly beleeue , There is a God : though he outwardly dissemble it . He beleeueth it not , with such a beleefe of faith , as is able to saue him : but yet with such a beleefe of knowledge , as is able to condemne him . And this he plainely sheweth , not onely by his ●eeds , but also by his words . By his deeds , in an oblique and direct confession : by his words , in a very direct and expresse one . His deeds , whereby he confesseth , that There is a God , be two : the enormous excesse of his loue vnto himselfe : and that inward griping feare , which he feeleth within himselfe . For I finde it obserued among the learned , that the destinate ends , which the Atheist propoundeth vnto himselfe , in the choyce of his impious and damnable opinion , are principally these two : Non seruire , and , Non metuere : That hee may not serue , and , That he may not feare . The first of which two Ends , is instanced by S. Augustine . Quidam , propterea putant , nihil colendum esse , ne seruiant . Some men will needs beleeue , there is no God to be serued , because they would not serue him . The second of them , is instanced by Plutarch . Finis , non credendi Deum esse , est , metu vacare : The end of mens not beleeuing a God , is , to be free from feare . And for the attaining of these two ends [ that hee may not serue , and , that he may not feare ] will the Atheists needes beleeue ( euen beyond all beleefe , fide sine fide ) That there is no God. For , no man would euer ingage himselfe in Atheisme ( so odious and so detestable an opinion ) but onely to free himself from seruing , & fearing . But indeed , he is greatly deceiued in thē both ; & vtterly frustrated of his hoped end . For , no man serueth more , no man feareth so much . So that he manifestly proueth , by both these two means , that he thinks There is a God ; by which he seeks to proue , that he thinks there is none . And so ( as the Orator obserueth of Philo the Academick ) In idipsum se induit , quod timebat : He t●rusteth his head into the very same snarewhich before he feared . So that he may truly say with Iob ▪ a farre more holy man ; The thing that I greatly feared is fal●e vpon me : and that whi●h I was afraid of , is come vnto me . 2 For the first end of the Atheist , which is , Non seruire : there is nothing more certaine , then that the Atheist entertaineth his impious opinion , especially for this end : that so he may attaine to be A free man ; and not either to serue , or to obserue any other man : no nor any God neither . As it euidently appeareth in Pherecides Syrus ; who shamed not to glory ( but his glory was his shame ) That he had neuer serued any of the gods , all his life , and yet h●d alwayes led a very pleasant and merry life . So that , this was the end which hee aymed at , in his impiety , that he might not liue seruilely ; as he accounted that he should , if he worshipped any God : reckoning Piety to be Seruility : which is indeed , cleane contrary* . It is the onely true Liberty . For , as S. Paule testifieth , Where the Spirit of the Lord is , there is liberty . And their impious Liberty , is indeed true Seruility ; according to that of S. Peter : Whilst they promise to others liberty , they themselues are the seruants of corruption . And the Holy Ghost addes a reason : For , of whom a may is ouercome , of the same is he brought in bondage . They make themselues seruants , vnto all the corrupt fancies of their owne addle heads ; and to all the corrupt desires of their owne idle bellies . For these two bee the Atheists chiefe and principall maisters : whom they serue , with more base and abiect seruility , then euer ●ny slaue serued , in the cruellest captiuity . And well may they be so . For , according to the Paradoxe of the Stoicks , mentioned by the Orator : Omnes improbi , serui : All wicked men are slaues . They that will not serue God himselfe , who is their onely true maister , are giuen ouer , by Gods iustice , to serue two other Maisters , exacting vile seruices , The Ambition of vaine glory , and , the lusts of their owne bellie . Two most vniust & imperious maisters : insulting , and dominering ouer them , as ouer slaues : commanding , & enjoyning them euery base thing : & yet inforcing them to obey them , with no lesse exactions then the Egyptian taske-masters . The first of them , compelling them , as it were to gather straw , by seruing the vaine breath of the peoples fond applause : the other of them compelling them to labour in the Brick-kilne ; by seruing the burning lusts of their own wicked bellies : thus detaining them in more then Egyptian slauishnes . So that , in their declining of the seruice of God , they gaine not that freedome , which they hoped , and propounded ; but fall into that thraldome , which they desired to auoyd : as Saint Augustine hath truly , and wisely obserued . Nego , esse quenquam istorum , qui nihil colendum existimant ; qui non , aut carnalibus gaudijs subditus sit , aut potentiam vanam foueat , aut spectac ulo aliquo delectatus insaniat . Ita nescientes diligunt temporalia , vt inde beat●tud●nem expectent . His autem rebus , quibus quisque beatus vult effici , seruiat necesse est , velit , nolit . There is none of all those men , which desire to serue nothing ; but that he , either serueth his owne carnall desires , or his vaine ambitions , or his giddy pleasures . So louing these outward and temporall things , that they thinke to finde in them a perfect happines . Now , euery man s●rueth all those things , will he , nill he , whereby he is in hope , to attaine vnto felicity . Concluding in the same place , that Sua sibi vitia dominari patiuntur ; vellibidine , vel superbia , vel curio sitate damnati : They suffer , euen their owne vices , to dominere , and rule ouer them ; their lust , and their pride , and their curious ambition . And this ( as Saint Paul teacheth ) falleth out , by the hand of Gods most iust vengeance , that They who refuse to serue their Creator , should by him , be giuen ouer , vnto their vile affections ; yea , euen into a reprobate sense , to serue their owne lusts , and vncleannesse , and all manner of vnrighteousnesse ; fornication , wickednesse , couetousnesse , maliciousnesse , enuy , debate , deceite ; and a number of such like , which , euen there , hee reckoneth vp . And therefore the Atheist is very farre , from that supposed libertie , which ( in choosing of his Atheisme ) he promised vnto himselfe : being thereby made a seruant , not onely of many Maisters , but also of most base and vnworthy Maisters . Turpissimus seruus , Dominorum turpiorum : a most base seruant , of more baser Masters . 3 But yet more particularly of Vaine-glory , and of Luxury . These two , aboue all the rest , are most serued , by the Atheist . For , first , for Vaine-glory . It is noted by the Orator , that of all sorts of men , there is none of them transported , with the winde of ambition , more greatly , then those persons , which haue beene of greatest name among the Philosophers . Who , euen in those Bookes , which they haue written against V●ine-glory , as openly condemning it ; yet haue added their owne names , as secretly affecti●● it . A●d therefore , Tertullian giueth them deserued titles , when he calleth the Philosophers , but Gloriae animalia , and Famae negociatores . The Creatures of ambition , and the Traders for a name . Vnto which two , Hierom addeth , that they be , Vilia popularis aurae mancipia : The base Slaues of the Peoples praise . But yet , of all the Philosophers , I doe not finde any , so infinitely possessed , with the winde of V●ine-glory , as those men , that haue bene most possessed , with Atheisme : as we may see , for an instance , in Bion of Boristhenes . Who , seeing that by all his Lectures of Atheisme , he could not gaine , so much as one Disciple to follow him : that he might not seeme , so vtterly deserted and despised , he hired a company of Saylers , to follow him vp and downe , in the habit of Scholers , through the chiefe streets of the Towne , and with them hee went ietting towards the Schooles , as if he had bin followed , with a great traine of Disciples . Now , what a miserable seruant of Ambition was this man , that durst thus impotently affect it , where hee might so easily be detected ? And the same seruile affectation of Vaine-glory and Ambition , may likewise be obserued , in all the rest of them . Insomuch , that Lactantius maketh their ambition , to be the very fountaine of their impiety , and Atheisme . And , he giueth there for instance , Diagoras , and Theodorus , who , hauing not the wisedome , to giue honour to themselues , by any new inuention of their owne ; they sought to clime vnto it , by confuting the receiued opinions of others . And so chose , for the subiect of their contradiction , that most ancient , and most generally approued opinion , That there is a God. And this ( for their glories sake ) they would needs confute . In the second of which two , that is , in Theodorus ( who , for his notable impietie , was called cognomento , Atheos ) it is a thing that is very worthy of obseruation ; that , as by meere ambition , he was ledde vnto his Atheisme : so by the same ambition , he was ledde to renounce the same againe . And that by this witty strategeme . The Philosopher Stilpo , on a time , came vnto him : and , being willing to make a triall , whether he could inwardly be perswaded ( as hee outwardly pretended ) That there was indeed no God ? he set vpon him , with this Question . Tell me ( ô Theodorus ) whether thou be such a one indeed , as thou art commonly esteemed ? Hee , thinking that he had meant ; Whether he were indeed , a true Atheist , or no ? answered him ; He was so : that hee was the very same , that the people esteemed him . Why then ( sayth Stilpo ) thou art surely , no Atheist ; but thou art , indeed a very God : artificially insinuating , that so the people esteemed him . With which idle conceite , Theodorus being tickled , and loath to repell so glorious an asscription ; he thought it better to renounce his former opinion . And so , from thence forward , he held , That there was no God ; vnlesse that he himselfe were ( haply ) a God. By which his ambition , hee cast himselfe into so great a scorne ; that he , which before was called in detestation , Theodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theodorus the Mock-God ; was called afterward , in derision , Theodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theodorus the Mockt-God . Whereby it appeareth , that the Atheist is truly a very slaue of Vaine-glory ; seruing it more basely , then euer any seruant did the cruellest Tyrant . For , Tyrants can compell their seruants , but vnto outward obseruance : but they cannot inforce them , vnto any inward opinion , as you see Vaine-glory can . It can compell the Atheist , not onely to accept , but also to reiect his Athe●sme . And therefore , the Atheist cannot be a free man. Hee gayneth not his libertie , by all his impiety . But , though hee renounce Gods religion ; because he would not serue him : yet serueth hee much more basely , vnto his owne Ambition . And in seruing of it , he serueth the Deuill himselfe : because he will not serue God. For Ambitionis via , est Diaboli adoratio : if we may beleeue Saint Bernard : The way of ambition , is the Deuills adoration . So that now , the Atheist hath not only a Master , but also a God to serue : though , by the choise of his Atheisme , hee sought to exempt himselfe from both of them . But in them both , hee is intangled . For that , being a base seruant , hee must needes haue a Maister , and he must needes haue a God. And so , renouncing the true one , hee hath light vpon another , that is more worthy of him . A base God , and a base Maister , for a base seruant , and a base worshipper . 4 But , as yet we haue not seene all his basenesse , in his seruing . For , beside his owne ambition , hee serueth yet another Maister ; yea , and with no lesse deuotion . And that is , his idle Belly . For , the seruing of whose appetite , it is incredible , what base and seruile paines hee doth take . He riseth vp early , and hee goeth to bed late ; hee sweateth , hee freezeth , hee toyleth , hee laboureth , hee lyeth in waite to spoile the heauen of all her fowles , the earth of all her beasts , the sea of all her fishes . And all this , to s●rue his Bellie : that so ( as Saint Hierom speaketh ) he may , ex cibis quàm preci●sis , stercus confi●ere . That he may turne the costliest meate , into the vilest 〈◊〉 . For ( as Sen●●a truely noteth ) Omnia ist● , tam sollicitè scrutata , vari●● 〈◊〉 , cumsubicri●● ventrem , vna atque eadem foeditas occupat . All these delicacies , that are sought so carefully , and sawc't so daintily , when they come into the belly , they are wrapt vp together , in one and the same foedity . Is not this a noble seruice ? And yet all this , and much more , doth the Atheis● most basely offer vnto his belly : seruing it not onely with many dishes , but also with many rancks of dishes . Struices con●innat patinarias ( as the Comick speaketh ) He maketh such vpheaped piles of dishes . Yea , and not onely with wholesome and naturall meates , to satisfie his true appetite ; but also with curious and artificiall sawces , to procure a false appetite : prouoking lust it self , further then it prouoketh him ; and euen oppressing it with his seruices , and thinking that he hath neuer serued it enough . But ( as Seneca well obserueth ) Non sunt ad P●pinam dentibus , & ventre , & ore contenti : oculis quoque gulosi sunt . They are not content , to be Epicures , onely in their teeth , or in their bellies , or in th●ir mouthes ; but they affect to be gluttons , euen in their eyes . Yea , and euen Salomon obserueth the same kind of Epicurisme : * Looke not thou vpon the wine , when it is red , &c. Now , he that thus seruilely attendeth to his Belly , must needs be very far from the state of true Libertie . For , Nemo liber est , qui corpori seruit ; sayth Seneca . Nay , Multis seruiet , qui corpori seruit : as in another place hee addeth . He cannot be a freeman , that is a seruant to his body . Nay , he that serueth it , is a seruant to very many . Omnibus mund● partibus seruiunt ( sayth Saint Augustine ) qui proptere● nihil colendum esse putant , ne seruiant : They become the base seruants of all the Creatures in the world , who , for the feare of seruing , do refuse to worship God. Now , in thus seruing his belly with such a Religion , hee maketh it , in effect , to become a god vnto him . Nay , who among all the heathen , doth worship any God , either so carefully , or so costly , as the Atheist doth his belly ? Who maketh his Kitchin , his Temple ; his Cooke , his Priest ; his Caldron , his Sensor ; his Nidor , his Incense ; his Table , his Altar ; his meate , his Sacrifice : and hee offereth it vp vnto his owne idle Belly ; as it were , vnto the idol Bel , or Dagon : as Hugo de Scto . Victore , hath allegorized very wittily . Solent Dijs , Templa construi , Altaria erigi , Ministri ad seruiend●● ordinari , pecudes immolari , thura a concremari : Deo siquidem ventri , Templum , est Coquina ; altare , mensa ; ministri , conqui ; immolatae pecudes , coctae carn●s ; fumus incensorum , odor saporum . And , as Ter●ullian further addeth ( who lighteth into the very same Allegory , and maintaineth it most excellently ) Deus illi , venter est ; & pulmo , Templum ; & aqualiculus , Altare ; & Sacerdos , Coquus ; & Sanctus spiritus , nidor ; & condimenta , charismata ; & ructus , prophetia : His Belly , is his god ; his Lungs , his Temple ; his Stomach , his Altar ; his Cooke , his Priest ; his holy spirit , the fume of his meate ; his Sawces , his Graces ; and his belchings , his Prophecies . And so ( as it followeth but a little after ) Apud illum Agape , in caca●is seruet ; fides , in culinis calet ; spes , in ferculis iacet : His charity , boyleth in his K●ttles ; his faith , fryeth in his victualls ; and his hope , lyeth in his dishes . And thus , that which Varro affirmeth of the Epicures , is true also in the Atheists : that , Ganeonibus , ●●lina est viuendi modulus : that the walls of their Kitch in , are the bounds of their liuing , and their lust their onely desire of life . For , this may be generally obserued in all of them : that he , that is an Atheist in his opinion , he is alwayes a belly-god for his Religion . And he , that hath no other God , hee will alwayes haue his owne belly for his god . Which the Apostle teacheth plainely , in telling vs , there bee some men , Whose god is their Belly . And Gregory deliuereth in a very fit allegory , that Princeps Coquorum destruxit muros Hierusalem : as it is recorded in the last booke of the Kings . Nabuzar-adan the chiefe Steward ( or , after some translations , The chiefe of the Cookes ) destroyed , and cast downe the walls of Hierusalem , that is , ( in his mysticall exposition ) The lust of the belly destroyeth all Piety . Quis enìm Coquorum princeps , nisi venter accipitur ; cui diligentissima , a coquentibus , cura seruitur ? Who is this Prince of the Cookes , but only the belly ; vnto whom so many Cookes do attend , with such seruility ? Muros igitur Hierusalem , princeps Coquorum destruit : quia virtutes animae ( dùm non restring●tur ) venter perdit . Then the Prince of Cookes destroyeth the walls of Hierusalem , whilst the belly being pampered , ouerthroweth the vertues of the minde . So that , where the belly is a god , there it will haue noue other God ; and where there is none other God , there the belly is a god . As Plutarch Obserueth in blasphemous Polyphemus : who professeth , he contemned al the other gods ; and yet confesseth , that he sacrificed to his Belly , as his God : which he calleth , Geniorum maximum : the greatest of the gods . And the Orator exemplifieth the same , in Epicurus : who being once grown vnto that profanenes and impiety , that he did , but , Deos ioc andi causa , introducere : that he made mention of the gods , only by way of sport : he was led from thence , into that wantonnesse and luxurie , that he did , with Metrodorus , Omne bonum in visceribus medullisque condere : that he placed both his God , and all his good , in his Belly . Yea , and Aristophanes insinuateth the same thing vnto vs : when he maketh Diagoras ( a knowne Reuiler of all their other gods ) yet to be a true worshipper of the drunken God Bacchus . — Iaccum cantu celebrant , more Diagorae . With solemne Songs , they Bacchus grace , After the manner of Diagoras . Thus the Atheist ( as you see it directly proued ) is neither without Maister , nor a God : but is indeed , a base seruant , both of many Maisters , and of many gods . For , though hee doe most impiously reriounce all others gods ; yet serueth he , most basely , these three Belly-gods ; Bacchus , Ceres , Venus . All whom , the Comicall Poet conioyneth in one sentence : Sine Cerere , & Libero , friget Venus . Poore Venus staru's with cold , & soone will dye , If Wine , and Belli-cheere , make not supply . So that , though all other gods doe frigere , with the Atheist ; yet those three forenamed Belly-gods , doe incalescere plus satis : his seruice of the first two , of Bacchus , and Ceres , drawing in ( of necessity ) his seruice of the third ; his seruice of Venus : as you see it expressed in the former sentence . For ( as Saint Hierom well obserueth , vnto the same purpose ) Luxuria mater libidinis est , ventremque distentum cibo , & vini potionibus irrigatum , voluptas sequitur genitalium . Est pro ordine membrorum , & ordo vitiorum . R●otousnesse is alwayes the mother of wantonnesse . For the bellie being filled well with meats , and watered with wines , begetteth the pleasure of her neighbour parts . And so there followeth an order in the vices ▪ according to the order of the members . And Tertullian also vnto the same purpose , Monstrum haberetur libido , ●ine gula ; cùm duo hec tam vnita , atque concreta sint ; vt si disiungi omnino potuissent , ipsi priùs ventri pudenda non adhaererent . Specta corpus & vna r●gio est . Denique pro dispositione membrorum ordo vitiorum : It were a plaine monster to see lust without Belly-cheere . For these two vices are so straitly conioyned , that if you ●nd●●uour to haue them disioyned , you must cut off the parts of lust from your bodies . Consider of your bodyes , and of their seuerall Regions , and you shall finde the order of those vices , to follow the order of those members . Thus the Atheist , though he seek to make himselfe a free-man , by the choice of his Atheisme : yet is he , in very deed , the greatest bond-man in the world ; seruing his owne most base and refuse parts , with all most denout and humble seruice ; compelling the most excellent and imperiall parts of his soule , to serue the most abiect and ministeriall parts of his body : and honouring ( in a sort ) those parts , as his gods , which are scarcely worthy to bee his seruants . Which is indeede , a true seruitude , yea , and a most base one too . 5 But it may be here obiected , That in all this , he serueth but himselfe , and not any other thing . And therefore is truely and properly a freeman . Because , Libertas , est facultas viuendi vt velis : Freedome , is nothing else , but onely a faculty , to liue as we please . So the Orator defineth it . And so the Poet confirmeth it . An quisquam est alius liber , nisi ducere vitam , Cui licet , vt voluit ; Licet vt volo viuere ; non sum Liberior Bruto ? Can any man be free , but he , that may liue as he list ? Le me liue , so ; then I as free , as Brutus as the best . But vnto this I answer , that it may fitly be added , which there followeth in the Poet : — Mendosè colligis , inquit Stoicus hic , aurem mordaci lotus aceto . You gather wisely , saith the Stoick here , Whose Eare is steept in biting vineger . Nay , it is a false collection , not onely in the iudgement of those rigid Philosophers , but also of all sober , and wisely-iudging Christians . For , first , he is not a free-man , that doth scruire sibi ; but rather he , that doth sibi imperare : He is not a freeman that is a seruant to himselfe , but he that is a master ouer himselfe : that doth , cupiditatibus suis imperare ; that ruleth & commandeth ouer his own lusts and appetites : as the Orator obserueth in the fore-alledged place . Where he describeth a free-man by these commanding actions . Refraenct priùs libidines , spernat voluptates , iracundiam teneat , coerceat auaritiam , caeteras animi labes , repellat . Tum incipiat alijs imperare , cùm ipse improbissimis dominis , dedecori , & turpitudini parere desierit . Dùm quidem his obedierit , liber habendus omnino non erit . L●t him restraine his lusts , refraine his pleasures , curbe his impatience , represse his couetousnesse , and repulse his other vices . And then let him beginne to rule ouer others , when he hath learned , not to obey those forenamed dishonorable and most wicked maisters . For whilst he obeyeth them , hee cannot be a freeman . Agreeable vnto that sentence of Salomon : He that ruleth his owne minde , is better then he that winneth a Citie . Againe , it is to be obserued , that he defineth not , Libertie to be a faculty , to liue as we lust ; but to liue as we will. Now betweene lust , and will , there is this substantiall difference : that , Lust is a faculty of the vnreasonable soule : as Aristotle affirmeth , Fit in participe rationis voluntas ; & in ratione vacante cupiditas atque ira : The will is in the reasonable part of the soule : but anger and desire in the vnreasonable part : as we may see in brute beasts : who beeing wholly led by lust , their actions accordingly bee filthy and beastly . But the Will is a faculty of the reasonable soule : as we may see in men , that are guided by discretion . For , Voluntas ( as Aristotle expresly defineth it ) est appetitus bonicum ra●ione : The wil is an appetite or desire of some good thing , directed according vnto reason . Quis igitur viuit vt vult ( saith the Orator ) nisi qui recta sequit●r ? No man then liueth as he would , vnlesse he doth follow the thing that is good : So that , those things which a man doth according to his will , hee alwayes doth according vnto reason : but those things that he doth according to his lust , as they most times are contrary vnto reason ; so sometimes they be contrary , euen vnto his will. As we may euidently see in the Apostle S Paul : I doe not that good thing that I would ; but the euill which I would not , that do I. Now , if I doe that I would not , it is no more I that doe it , but the sinne that dw●lleth in me . So that , his will , that led him vnto good : his lust , and his appetite ( which in that place he calleth the law of his members ) that led him vnto ill , contrary to his will. Neither may this be seene onely in the Apostle S. Paul , whose will was regenerated and directed by religion ; but also , in diuers of the vnregenerate Heathen ; who were directed onely by their reason . Phaedra , in Seneca , complaineth in this fashion . — Quae memoras , scio Vera esse , Nutrix : sed furor cogit sequi Peiora : vadit animus in praeceps sciens , Rem●aque frustrà , vana consilia appetens . I know those things thou saist , are true , good Nurse : But fury forceth me to follow worse . My minde is hurried headlong vp and downe , De●iring better counsell , yet finds none . And we may see the same conflict in Medea , in Ouid. Sed trahit invitam noua vis , aliudque cupido , Mens aliud suadet . Video melior● , probóque , Deteriora sequor . — Strange violent forces draw me on vnwilling , Reason perswades me this , my loue rebelling . I see , and know the better . Here 's my curse : That , notwithstanding , I embrace the worse . And so likewise , Lesbonicus maketh his complaint , in Plautus . Sciebam , vt esse me deceret : facere , non quibam , miser . Ita vi Veneris victus , otio captus , in fraudem incidi . I knew , poore soule , what me became : But yet I could not doe it . Mine idle lust me ouercame : And led me captiue to it . Where he confesseth directly , that he yeelded vnto th●m , as a slaue and a Captiue ; and not as a free man. Yea , and the Apostle S. Paul confesseth the same thing , that the law of his members , rebelling against the law of his minde , did leade him captiue into sinne . Now he that is a Captiue , he surely is a bond-man : He cannot be a free man. As Tullie plainely proueth , in the fore-alledged place , inforcing it out of the definition of Bondage ; that , Seruitus est obedientia fracti animi , & abi●cti , & arbi●r●o carentis suo . Slauerie is the obedience of a vanquisht and a broken minde , which hath not the freedome of his owne will and iudgement . From whence hee there inferreth , Quis igitur neget , omnes leues , omnes cupidos , omnes d●mque improbos , esse servos ? Who can therefore denie , but that all light , all couetous , and all wicked persons , must of necessitie , be seruants ? because these be the desires , not of their wills , but of their lusts , leading them violently as Captiues . Neither doth his willingnes to continue in this seruice , proue him to bee no seruant : but rather to be a more seruile seruant . For , Nulla turpior est seruitus , quam voluntaria : saith Seneca . There is no so vile slauerie , as that , which is voluntarie . Because this argueth that euen his v●ry will is subdued , and forced to yeeld vnto it ; and that the most Prince-like and Hegemonical part of his foule , which ought to rule ouer all , is now it selfe become seruile , and a slaue vnto all . So that , his willingnesse to serue such base things , is the great brand of his slauishnes : as it was among the Israelit●sh seruants ; wh●n they were content to continue still in their Bondage . When the Seruants Prof●ssed , that they so loued their Maisters , that they desired not to be free from their seruice ; then the Maister was appointed , to bore their eares through , with a Nawle : and so to marke them , for perpetuall seruants . So that the Atheists willingnes , is the very note of the extremitie of his basenesse ; and that hee is no better , then a perenni-seruus : as the Comick speaketh , a branded and a perpetuall Seruant . For , as the Apostle Paul teacheth vs : To whomsoeuer we giue our selues as seruants to obey , ( though neuer so willingly ) his seruants we be : Whether it be of sinne vnto death , or of obedience vnto righteousnesse . As for that Obiection , that the Atheist bestoweth all this seruice , vpon none other thing , but onely vpon himselfe : I haue shewed , that to be otherwise . But let it be granted , that the Atheist indeede , both intendeth , and extendeth all his actions , counsels , and indeauours , but onely to himselfe ; making so his owne selfe , the very end of himselfe : Yet , euen from hence it will follow , that this his excessiue loue of himselfe , in thus honouring and seruing himselfe , aboue all things ; and regarding nothing else , but only himselfe , and for himselfe ; doth make him become a very god vnto himselfe . And so , euen this way too , he● is not without his god . For it is a true rule , that is giuen by Origon , that , Quod vnusquis● praecaeteris colit , & quod super omnia miratur , ac diligit , hoc illi Deus est : What thing soeuer any man doth most affect , and what thing soeuer he honoureth and loueth best , that same is vnto him a God. Which sentence is so agreeable both vnto truth and Godlines , that it is confirmed by diuers other of the fathers , almost in the same words . Ad qu●mcunque remcor alicuius deuincitur , & quo cupido eius trahitur , illa res est eius Deus : saith Macarius . To what thing soeuer a man most straitly tyeth the desire of his heart , that same is vnto him his God. And so likewise , S●dulius : Non potest Deum suum dicere is , cui venter est Deus , aut cui gloria seculi , & pompa mundi , aut potentia rerum caducarum Deus est : reckoning vp nominat●m , all the Atheists fore-named gods . He cannot truly say , The Lord is his God , that hath his Bellie for his god , or that hath the glory of the world , and the pompe of these earthly things for his God. What then ? Hee presently addeth , Qu●c quid vnus quisque , sup● a caetera colit , hoc illi Deus est . Wh●tsoeuer a man loueth and honoureth most , that he alwayes makes his God. And so the Atheist , louing and honoring himselfe most of all things , doth thereby make himselfe his own● God. For , the principalitie of our loue and our seruice , is so peculiar vnto God , that hee which hath it not , is not to vs a God , although he be the true God : and that he , which hath it , he is to vs a God , although he be a false God. Why then , the Atheist , giuing the principalitie of his loue and seruice , onely to himselfe , doth thereby become a God vnto himselfe . And therefore cannot be sayd , to be without a God. For , in making himselfe an Idol-God , hee becommeth both an Idol-maker , and an Idol it selfe , & an Idol-worshipper : offending so , most grossely , in all the three seuerall degrees of Idolatrie . So that , howsoeuer the Atheist denieth God i● words ; yet , euen by his selfe-loue , he confesseth him in deeds , which is a more real , and a powerfull confession . For ( as Leo truly noteth ) Multo validiora sunt exempla , quàm verba ; & pleniùs opere docetur , quam voce . Examples & actions , are more forcible then speeches ; and works are a great deale better teachers , then words . And therefore the Atheist , affirming in his deed , That there is a God ; & denying it but in word , we may iustly reiect his denial , with that scorne , Quid verba au diam , cùm facta videam ? What should I heare his words , when as I see his deeds ? CHAP. 12. The Atheists second end , is , to free himselfe from feare . 2. Yet no man feareth more : as he bewrayeth , at three times . 3. When hee dreameth . 4. When it thundereth . 5. When he dieth . 6. This his feare , is a cleare Argument , that he thinkes , Th●re is a God. AS the first end , which the Atheist propounded , in the choise of his Atheisme , is , Non seruire : To free himselfe from s●ruing ; so his second end in it , is , Non metuere : To free himselfe from fearing . Which ( as the Orator hath well obserued ) is another kinde of seruitude . Omnis metus servitus est . All fearfulnes is a kinde of slauishnes . Serui enim est timere : saith Diogenes : He is but a slaue , that liueth in feare . Yea and a base slaue too . For ( as the Orator obserueth ) Habet humilitatem metus : All fearefulnes hath in it a kinde of humble basenes . And there is indeed no slauerie , which the soule doth naturally more detest and abhorre , then it doth to liue in feare . Neither is there any libertie , that it desireth more earnestly , then it doth , to be freed from fearefulnesse and dread . Insomuch that Democritus esteemed it true Happines , for any man to haue Animum terrore liberum : To haue his soule , free from all terrour and fearing . Without which securitie , it cannot enioy so much as a shadow of any fe●citie ; nay , not of any comfort , or of any contentment : as it is very truly obserued , by Plutarch : Anino , gaudium aut laetitiae ingenerari non potest , 〈◊〉 vacuitatem metus , & fiduciam , ac tranquillitatem is pro fundamento substernat . The soule cannot haue in it , any true ioy , and comfort ; vnlesse the s●me be founded , both in security , and in confidence , and in tranquility . All which do imply a vacuity from feare . And therefore , the Atheist indeauoureth by all meanes , to shake off this yoake of fearing , as well as he doth the former yoake of seruing : hoping then , to be indeede an absolute free-man . But this freedome from feare he can neuer attaine , as long as he harboureth in his heart , any sense of Religion . Because , Religion it selfe is a kinde of feare . Religion is nothing else , but the feare of some God : as the Creator himselfe hath expressely defi●ed it . Religio est , quae superioris cuiusdam Naturae ( quam Diuinam vocant ) curam ceremoniamque aff●rt . Religion is an affection , which begetteth a care of worshipping a certaine superior Nature , which is commonly called God. Yea and ( as in the same booke he teacheth ) This care is not without a feare . Religio , in metu & ceremonia Deorum est Religion consisteth in the feare and worship of the Gods. Marke , not onely in the worship , but also in the feare of God. For indeede wheresoeuer there is any Religion , or any opinion , that There is a God ; there goeth ( vpon necessity ) a feare of him with it . And therefore , it is the great complaint of all Atheists ; that the religion of the gods , is a very oppression vnto the soules of men . Lucretius complaineth , that there was a time : Humana a●te oculos foedè cùm vita iaceret , In terris oppressa ▪ graui sub Relligione : When as with shame , mans life on earth did groane , Prest downe with burthen of Religion : vntill a certaine Greeke , a very deepe wise man , beganne to plant in men a contrary opinion ; and so to free their mindes from the terrors of their gods . And Metrodorus likewise ( as Tully reporteth of him ) clamat , Dijs omnium mortalium mentes esse perterritas : He cryeth out , that the receiued opinion of the Gods , hath filled all mens minds with feares , and affrightments . Yea , and Epicurus himselfe complaineth against all the Philosophers , that , by their beleeuing of a prouident God , they did , imponere ceruicibus nostris sempit●rnum Dominum , quem dies & noctes timeremus . They haue set vpon our shouldars an euerlasting Master , whom both day and night we cannot chuse but feare . Adding in the same place : Quis enim non time●t omnia prouidentem , & cogitautem , & animadvertentem , & omnia ad se pertinere putantem ; curiosum , & plenum negotij Deum ? For , who can chuse but feare , a prouident , a remembring , and an obseruing God ; a God so curious , and so full of businesse , that he thinketh all things to belong vnto himselfe ? And therefore , the Epicare , to free himselfe from this feare ; though hee be forc't by strength of reason , to confesse , There is a God : yet hath fancied such a god , as neede not to be feared : making him to be one , that neither giueth regard , nor taketh accompt of the actions of men : Nec quicquam alieni curans , nec sui : Neither regarding his owne , nor any other mans businesses , more negligent and supine then Aesops Incuriosus , that cared for iust nothing . So , by denying God his Prouidence , seeking vtterly to extirpe all his feare out of himselfe . For , he that regardeth no body , needeth not himselfe to bee regarded of any But this is to be , but a Semi-Atheist . And therefore , the perfect Atheist , know●●g , that if a God be granted , his Prouidence cannot , with any reason , bee denied ; therefore ( to make all sure , and to secure himselfe from feare ) he thinketh it the 〈◊〉 way , to deny Gods essence , as well as his Prouidence : and simply to pr●nounce , that There is no God. For then it will follow , that he ne●de not to be feared , if at all he be not . 2 Thus the Atheist , to ridde himselfe from that inward feare , which rideth on his conscience , and which naturally accompanieth the opinion of God , if that once be admitted ; he affirmeth , There is none : yea , and striueth to beleeue it too . But yet all this in vaine . For , as God hath ingrafted into the mindes of all men , a notion of himselfe ; so hath he likewise , a feare of himselfe : as a sense of his being , so a sensible feare of him . As euen Lucretius himselfe confesseth . He that will not confesse , that There is a God ; yet , confesseth , that all men haue a feare of God in them . — Est mortalibus insitus horror ; Qui delubra Deûm nova toto suscitat orbi Terrarum , & ●estis cogit celebrare diebus . There is an inbred feare in all mens hearts , Which hath begotten this , on all mens parts ; T' erect new Temples , and new Holy-dayes Vnto their gods , to celebrate their praise . Making this inward feare , to bee the first beginning , of all piety and religion . Yea , and so likewise doth Saint Augustine . Pietas timore inchoatur , charitate perficitur : True Piety is begunne by feare , but perfected by charity . Yea , and the Psalmist , in effect , confesseth the same : where he tells vs , that , The feare of God is the beginning wisdome . And , Lactantius confirmeth it , when he sayth , that , Religio nulla esse potest , vbi metus nullus est : That there can be no Religion , where there is no fearing . And therefore , Isidore deriueth the Greeke word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth God , from another Greeke word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth Feare : Quòd , eum colentibus , sit timor : because , they that worship him , do also ●eare him . And so likewise doth Festus . In which signification of the name of God , they may seeme to allude , vnto that appellation , of the Patriarch Iacob ; where he calleth the true God , ( as it were by periphrasis ) The feare of Isaac his Father . Because , as God hath imprinted into the hearts of all men , a naturall perswasion , That there is a God : so hath he likewise implanted in them , a naturall reuerence , and feare of that God. So that , Terfullians question hath an easie solution . Vndè naturalis timor animae , in Deum ? Whence commeth this naturall feare of a God , which euery man feeleth within his owne minde ? Surely , it commeth onely from that God , who ought onely to bee feared , as the Prophet Ieremy hath expressely testified . And therefore , Statius affirmeth , that by this inward feare , the Heathens first were moued , to beleeue , and worship God. Primus in orbe Deos fecit timor . Feare was the first , that gods begot : Till feare began , the gods were not . And so likewise doth Dares Phrygius : who calleth Feare , the father of the gods , D●o r●m Genitorem . Quippe , D●ûm Genitore Metu , mens caca creavit Ditem Vmbris , Coelo Superos , & Numina Ponto . Through god-begetting Feare , Mans blinded minde did reare , A Hell-god , to the Ghosts ; A Heau'n-God , to those Hosts ; Yea , gods vnto the Seas ; Feare did create all these . Whereby it appeareth , that the feare of God , is as naturally ingrafted , into the mindes of all men , as is the opinion of his being : this being a true consequent vnto that , and following it as naturally , as the shaddow doth the body : And that generally in all men , without exception . But yet , most specially in the Atheist , aboue all other men . They ●aue , indeed , the true feare of God which begetteth Religion , a great deale lesse then any other men : but , that seruile feare , which begetteth confusion , a great deale more . It is not all their Atheisme , that can free them from his slauish feare : but it begetteth it in them rather . There is no man that feareth God so much , as they that would seeme to feare him least : no man so basely feareth him , as those men that seeme the most to cont●mne him . For , it is the worke of Gods iustice , that they which refuse to feare him as his Sonnes , shall bee compelled to feare him as his slaues . And so indeed they doe . For ( as Eliphas teacheth in the booke of Iob ) There is a continuall sound of feare , in his eares ▪ and a contin●●● sword before his eyes : the feare of Gods wrath , and the sword of his iustic● : which , like Dam●cles his sword , hangeth still ouer his head . Yea , and not onely so ( for these things they haue great and iust cause to feare ) but ( as the Psalmist further teacheth ) They are oftentimes afraid , where no fea●e is . So that ( as King Solomon obserueth ) The wicked flieth , euen when no man pursueth : Omnia tuta timens : being chased by the terrors of his owne guilty minde , as it were , by hellish furies . Thus bee there no such base cowards , as those lus●y Gallants be , which would seeme so couragious , as not to feare euen God himselfe : whereas indeed , they feare the shaking of euery little leafe . For , God himselfe seemeth , euen in scorne and derision , to sport himselfe , with the Atheists , his enemies ; and with that panick feare , which he hath cast vpon them , and appointed continually to infest , and to chase them . Vsque adeò res humanas vis abdita quaedam Obterit , & pulchros fasces , saevásque secures Proculcare , ac ludibrio sibi habere videtur , saith the Poet. There is a certaine secret power vnknowne , Which humaine powers treads and tramples on . It Princes Scepters , Crownes , all State of men , But scornes , and spurnes , and makes a sport of them . For , as the Psalmist plainely teacheth , When the Kings of the earth , and Princes of the world , doe band themselues together against God , He that dwelleth in the Heauen , doth laugh them to scorne , and the Lord hee hath them in d●rision . And this is also confessed by another Heathen Poet : Ergo Deus , quicunque aspexit , ridet , & odit . God , which beholds it , he doth it deride , Not onely so , but hateth it beside . So that , God is not feared by any of his creatures , with greater terror & horror , then he is by Atheists . For , it may truely and generally be affirmed of Atheists ; which Caecilius very falsly affirmeth of Christians ; that , Deos , quos , negant , reformidant : That though in words they deny God , yet in their hearts they feare him : and consequently confesse him . And this feare the Atheist bewrayeth , at three speciall times , more eminently and euidently , then he doth at any other ; as I haue obserued out of learned Writers . Namely , first , when he sleepeth : secondly , when it thundreth : and thirdly , when he dieth . At these three speciall times , when hee hath not the command of himselfe , to vse that artificiall obluctation , and facing out of the matter , which he doth at other times ; but that his soule appeareth naked , in his true and simple forme , without any a●ting , or fained palliation ; then sheweth it most plainely that inward feare of God , which before it dissembled , and artificially veyled . 3 For the first of which three times : to wit , the time of their sleeping : it is most certaine , that no man can endure so great trouble in his waking , though pressed with neuer so many outward euils ; as the vngodly man endureth in his sleeping , by those fearefull dreames and visions , which at that time seaze vpon him , and make euen sleepe it selfe , with Euripides calleth , Morbi levamen suaue — The sweet asswager of ●ll other greife : yet to become vnto them , a grieuous terror and vexation . We may partly see this in Iob : who complaineth in his Booke , that , when he thought within himselfe , that his Couch should releeue him , and his bed bring comfort to him : that then he was so feared with dreames , and astonished with visions , that his soule desired rather to be strangled , then with so great anxieties to abide in his bones . So that sleepe ( euen to this good man ) was but , Quies inquieta ; a restlesse rest ( as S. Augustine speaketh ) because of those fearefull dreames , wherewith it was disquieted . Then must it needes much more be so , for their punishment and torment . It is surely true in them ; which Plutarch hath obserued , that , Somnus , corporis quide est requies , animo interim terrores obuersantur , somnia & tumultus . Their sleepe is indeede a kinde of rest , vnto their bodies ; but , in the meane time , they doe finde no rest in their soules , but terrors and dreames , and perturbed cogitations . As wee may plainely see , in those dreames and visions , that molested the Egyptians , in the time of their dreadfull darkenesse ; with which they were so troubled , that their very soules fainted : as it is reported , in the Booke of Wisedome : where he notably describeth them . So that ( as Plutarch very truly obserueth ) Somnia , & spectra , & oracul● , & de coelo seru●tiones , & quic quid aliud diuinitùs obijci videtur , tempestatibus & t●rroribus percellit malè bi conscios . Dreames , and Visions , and Oracles , and ●ignes in the Heauens , and such like diuine tokens , doe terrifie the mindes of men of euill conscience . And this feare groweth vnto Atheists , from a double cause ; which both of them are founded in their seruile feare of God. The first is the conscience of their owne impietie and wickednesse : which they needed not to feare , if they thought there were no God. The second is , the terror of those nocturnall apparitions , that represent themselues vnto them in their dreames : which they might easily contemne , for vaine and idle fancies ; but that they are printed deeper , then can be blotted out , with all their artificiall and forced irrisions . For the first of those two causes , that is , the conscience of their owne wickednesse : though they can easily passe it ouer in the day time , when they wake ; yet returneth it vnto them in the night time , when they sleepe : and then tormenteth and afflicteth them , with the feare of those punishments , which they doubt may expect them after their deaths . As Plato truly noteth : Qui multas habet , in vita , iniquitates , ex ipso somno ( tanquam puer● ) frequenter excitus , extimescit , & in pessima speviuit . Those men , that are guilty of many iniquities in their life , are often times ( like fearefull Children ) wakened out of their sleepe , and leade their liues with very little comfort . And therefore Tullie ( by a kinde of morall exposition ) interpreteth those Furies , which are represented in Tragoedies , affrighting the mindes of impious and vngodly persons , to be nothing else , but the affrightments of their consciehces which fall vpon them in their dreames . Impietatum nulla expiatio est — . Sed impios agitant , insectanturque Furiae ; non ardentibus t●dis ( sicut in fabulis ) sed angore Conscientiae , fraudisque crucialu . There is no satisfaction , no sacrifice for Atheisme . For the mindes of all Atheists , are tormented by Furies ; yet , not with burning Torches ( as we see it , in Tragoedies ) but with the griefe and anguish of their owne guilty Consciences . Now , what reason can be alledged , why they should be so perplexed and affrighted with their Consciences ( especially in their secret and hidden transgressions ) but onely , that they know , that they will be their accusers , to lay them all open , vnto the great Iudge ? This then is the first night-torment of the Atheist ; the terror , which he sustayneth , from a corrupt and guilty Conscience . The second is , the terror of diuers strange dreames , and fearefull visions ; wherein God doth sometimes , onely conferre and talke with them : and sometime beside , plainely shew himselfe vnto them , not only conferring , but also appearing . For the first of those two sorts , Iob telleth vs in his Booke , that God will speake vnto a man , once or twice , though he see it not , in dreames and visions of the night . As we may see in King Abimelech : with whom God conferred , and talked in a dreame , and threatened him with death , for detayning of Abrahams wife away from him . And these interlocutorie and dialoguising dreames , were not vnknowne , euen to the very Heathens ; as it euidently appeareth by that position of Possidonius : That , Dij cum dormientibus colloquuntur : That the Gods doe oftentimes talke with men in their sleepes . Of the second of those kindes ; wherein , not onely a voice is heard , but also an image and resemblance seene ; we also reade in the Booke of Iob : where Eliphaz giueth himselfe for an instance , saying : In the thoughts of the visions of the night , when sleepe falleth vpon men ; Feare came vpon me , and dread , which made all my bones to tremble . And the winde passed before me , and made all the hayres of my flesh to stand vp . Then stood one ; and I knew not his face ; an image was before mine eyes , and in silence I heard a voyce . And this kinde of apparition was likewise knowne vnto the Heathen : as appeareth in Iamblicus : who describing the visions , which are sent from God , he saith , that they doe commonly come betweene sleeping and waking : and that then , Breues audiuntur voces , quid agendum sit admonentes ; & aliquando Spiritus quidam , non corpulentus , non tractabilis , se iacentibus circumfundit . Qui tamen non perspicitur , sed alio quodam sensu , & animaduer sione percipitur . We heare certaine short voices : which , of diuers things admonish vs : Yea , and sometimes certaine Spirits ( though not corpulent , nor palpable ) doe compasse round about vs : which , though they be not visibly discerned , yet may they , by another kinde of sense , be perceiued . The like appeareth in Lucretius . who numbreth these fearefull visions , among the first causes , which begate in mens mindes , an opinion of the Gods. Egregias animo facies vigilante videbant , Et magis in somnis , mirando corporis auctu . Their waking minde , in hideous dreames , doth see a wondrous shape , Of Bodies strange , and huge in growth , and of stupendous make . By which appearance of God , so immediately vnto the minde , the best men are oftentimes much perturbed and troubled : though there be none other cause , but onely the Maiestie of the Creator , striking a naturall feare and awe into his Creature . As we may euidently see , in that example of Eliphaz who confesseth , his owne vision to haue bin with feare and trembling ; though it contayned nothing , but a most gracious and milde instruction . Then must it needs appeare , both with terror , & horror vnto the Atheists ; when it giueth them signification of Gods wrath and iudgements . Their visions , must needs be such , as the Orator describeth , that , Visa somniantium , sunt perturbatiora , quàm insanorum : That the visions of such men , in their dreames , are oftentimes more perturbed , then the ragings of mad-men , in their fits . As we may euidently see , in Nebuchadnezzares dreame when hee saw the watchman comming downe vnto him , and crying , Hew downe that great Tree : He confesseth that his dreame made him sore afrayd , and troubled his thoughts , vpon his bed . And , of this kinde , are all those dreames and visions , which appeare vnto Atheists . They be alwayes the Messengers of Gods wrath and iudgements . And therefore they are alwayes tormented with them , and ( as it were ) set vpon the very rack by them . As the Poet Iuuenal hath notably described them , comprizing both the two fore-named causes of their feare , together in one sentence , namely , both the guiltines of their owne corrupt conscience , and the fearefull apparitions of strange sights and visions . Nocte , breuem si fortè indulsit cura soporem , Et toto versata toro iam membra quiescunt ; Continuò Templum , & violati Numinis aras : There is the torment of his terrifying conscience . Now followeth the torment of his visions . Et , quod praecipuis mentem sudoribus vrget , Te videt in somnis , tua sacra , & maior imago Humanâ , turbat pauidum , cogitque fateri . Here is the torment of his terrifying visions . The summe of which verses , is , in effect , thus much . If once his nightly cares spare him a little sleepe , If once his restles limmes their rest on bed do seeke ; Then straight appear's a sight of his impiety , Temples , and Altars of the wronged Deity : And that , which most affright's his soule ; in sweating Agony , Thee God he see 's , in fearefull dream 's , thy sacred Maiesty : A farre more glorious forme of thine , then any mortall face ; The which , such terror forceth him confesse to be thy Grace . Yea , and Plutarch hath likewise well expressed the same Argument : instancing in the very same two causes of feare in the superstitious , that I haue expressed before of the impious . So that , Atheisme and Superstition , the two extremes of Religion , are made equall in their fearing . Obliuiscuntur herilium minarum serui dormientes : qui in compedibus sunt , ijs vincula somnus alleuat : inflammationes , vulnera , saeuacarnis & serpentia vlcera , doloresque , acerrimi somno mitigantur . Soli huic , nullae sunt per somnum induciae , neque vnquàm quiescere animum patitur , neque se colligere , acerbis & molestis , de Numine , opinionibus dimotis : sed , veluti in impiorum regione , simulachra terribilia , & visa monstrosa feruntur . All seruants , in their sleeping , forget their Maisters threatening . Prisoners , forget their shackles . Diseases , wounds , and cancers , by sleepe are greatly eased . Onely , vnto these men , their sleepe can bring no quiet , nor freedome from those feares , which they conceiue of the gods . But , as if they inhabited in the Region of impiety , fearefull visions and apparitions do infest them continually . Yea , and this feare , which these men haue of God , begetteth a feare in them , of euery thing in the world : as Plutarch , in the same place , hath truly obserued . Qui Deos metuit , omnia metuit : terram , mare , aërem , coelum , tenebras , lucem , rumorem , silentium , somnium . He that seruilely feareth God , he seruilely feareth all things : the earth , the sea , the ayre , the heauens , darkenesse , and light , noyses , and silence ; but especially his owne dreames : then which nothing is more troublesome , nothing more grieuous to him : partly , out of the consciousnes of his owne impiety and wickednesse : and partly , by those fearefull apparitious and visions , which God purposely sendeth him , to reuoke and deterre him from that his vngodlinesse . 4 Neither feareth he onely in the time of his sleeping ; when hee may seeme to be destitute of his reason to comfort him : but also oftentimes , euen whilest he is waking ; when he hath all his senses and reason about him : especially , when it happeneth to thunder , and lighten . Iuuenal , hauing before described those notable terrors , which afflict the Atheists ; partly out of the conscience of their owne impiety against God ; and partly out of their fearefull apparitions in the night ; he proceedeth , to shew , his minde to be no lesse perturbed in the● day ; especially , if it beginne to thunder and lighten . Hi sunt qui trepidant , & ad omnia fulgura pallent . Cùm tonat , exanimes , primo quoque murmure coeli . These be the men , that trembling quake , appall'd at euery lightning : Euery flash them lifeles strikes , and crack of euery thundring . Yea , and in the same place , hee directly telleth vs , that all this their feare of lightning and thunder , proceedeth from none other cause , but onely from their inward feare of Gods vengeance ; though they outwardly dissemble it , and seeme to contemne it . Hi sunt qui trepidant ; & ad omnia fulgura pallent . Non quasi fortuitò , nec ventorum rabie : sed Iratus cadat in terras , & vindicet ignis . Lo these be those , that with each Thunder-clap do shake . Not so , as if blinde Chance such fearefull noyse should make : Nor , ●s if ragefull windes should bring this ratling sound : But , lest to take reuenge , Gods fire should fall to ground . Neither is ●his the foolish feare of the simple and base people ; who ( not able to reduce things vnto their true causes ) are easily terrified with euery vncouth accident : but it is a feare , that seazeth vpon the greatest and mightiest Kings , and affrighteth them , as well as their meanest Subiects ; if they be impious Atheists . As euen Lucretius himselfe confesseth . For he sayth , that , when the Heauens do begin once to lighten : — Et magnum percurrunt murmura coelum ; Non populi gentésque tremunt ? Regesque superbi Corripiunt Di●ûm perculsi membra timore : Nè quod , ob ad Missum foedè , dictúmve superbè , Poen●rum graue sit soluendi tempus adactum ? When ratling Thunders runne along the Cloud 's ; Do not both People poore , and Princes proud , A terror feele , as strooke with feare of God ? Do not their trembling ioynts then dreade his Rod ? Lest , for foule deeds , and black-mouth'd Blasphemies , The rufull time be come , that vengeance cries ? Out of which sentence of Lucretius , we may gather many Arguments ; that euen the most impious Atheists in the world , do inwardly beleeue , That there is a God ; though they outwardly dissemble it . For he saith , that th●ybe , Divûm perculsi timore : that they be strucken , with a terror and feare of the Gods. Ergò , they must needs beleeue , That there be Gods. For no man feareth , that which he beleeueth not to be . Nay this testimony of Lucre●ius , if it be well examined , contayneth twelue maine Articles of the Atheists Creede : which are all of them so true , so Orthodoxe , and Christian , that no man can disclaime from any one of them . Whereby it will appeare , that though the Atheist would deny both God , and all Religion , yet that hee is inwardly inforced to beleeue them : and to ho●d ( euen against his will ) many notable points of Christian Religion , in despite of all his obstinate resolution for Atheisme . All which may naturally be collected , from his euident feare of lightning , and thunder . As namely these which follow . First , hee beleeueth , that , There is a God : or else hee needed not to feare him . Secondly , he beleeueth , that , God is such an one , as is to be feared : or else he would not ( nay , he could not ) feare him . Thirdly , hee beleeueth , that , God is not an incurious God , ( as the Epicure conceiteth him ) who sitting idlely in heauen , regardeth nothing that is done vpon the earth : but that he is a most curious and obseruing God ; both seeing all that is done , and hearing all that is spoken : or else , he neede not feare the punishment , neither of his admissa , nor of his superbè dicta . Fourthly , he beleeueth , that God is present in all places : or else hee could neither see his euill deedes , nor heare his euill words . Fiftly , he beleeueth , that God doth not onely looke vpon things as an idle beholder ; but also as a iust rewarder ; for else he needed not to feare his beholding , if afterward he intended to doe nothing . But hee feareth him as a iust Reuenger , to execute iudgement vpon euery offender . He beleeueth , both that God is , and that he is a iust rewarder : as it is in the Epistle to the Hebrewes . Sixtly , hee beleeueth , that God is of that power , as is able to humble , and to inflict due punishment , vpon the greatest Prince and Pote●tate of the World. Seuenthly , he beleeueth , that Lightning and Thunder doe not come , either by Chance , or by Nature : but that they haue God himselfe for their maker . For else , though he feared them , yet he needed not to feare him . Eightly , he beleeueth , that God hath made those creatures , as the instruments of his wrath , to strike and to punish , when hee purposeth to take vengeance . Ninthly , he beleeueth , that Impiety and wickednesse do iustly deserue Gods heauy wrath and iudgements . Tenthly , he beleeueth , that God is iust : and therefore will pay them , according to their desert . Eleuenthly , he beleeueth , that there is a time appointed , when this paiment shall be made . And twel●ly , he beleeueth , that when it lightneth and thundreth , then that appointed time is come ; and that God will certainely take vengeance vpon him . All these consequents doe follow , by necessary connexion , vpon the Atheists fearing of thunder and lightning , especially , as the arrowes of Gods wrath and vengeance . And thus , the Atheist , who denieth , there is a God : yet is forced to beleeue many truths concerning God. He beleeueth his Essence ; he beleeueth his Power ; he beleeueth his Prouidence ; he beleeueth his Omnipresence ; and he beleueth his Iustice. All this he be●eeueth , though not with a true faith , to further his saluation : yet ( as the diuels themselues doe ) with an inuincible perswasion , which worketh in them both a Feare , and a Trembling . And , this we may plainely see , not onely by the testimony of these fore-alledged Poets , in a generall speculation : but also by the testimony of the most approoued Histories , giuing particular instances . Pharaoh , that proud King , who was as stiffe , and as vntractable , as a rocke , against the stroke of many other plagues ; so that they could not make any impression into him : yet , when the plague of Lightning and Thunder fell vpon him , ( which is able to breake euen the hardest stonie rocks ) that also brake him , and pierced his stony heart ; diminishing his former confidence , and forcing him to confesse , that now he saw , that the Lord was iust ; but that both himselfe and his people were wicked . This powerfull operation had , with that prophane man , the feare of Thunder and Lightning . And the like effect is reported by Suetonius , to haue beene wrought in the Emperour T●●erius : whom he censureth , to haue beene , Negligentior circa D●os , & R●ligi●nes : A very great neglec●er of the Gods , and their Religions . And yet , that whensoeuer it hapned to thunder , hee was terrified and afraid , beyon● 〈◊〉 and measure . In so much , that he was wont to incompasse his head 〈◊〉 a Lawrell Garland , to defend him from the stroke ; Because it is a commonly receiued opinion , that the leaues of the Bay-tree cannot bee t●uched with Lightning . But aboue all other , most notable is the example of Caligula , the Emperour T●●●rius his next and immediate successor , who so greatly despised all the other gods , that he himselfe would needs be ho●oured for no lesse then a god . To which end , he commanded a Temple to bee erected , Sacrifices appointed , C●r●monies ordained , and all honour to bee exhibited , to this new Iupiter La●ialis : the old Iupiter Olympius , being so despised by him , that hee would oftentimes scoffe , and oftentimes raile at him , calling him the most pernicious and 〈◊〉 of all the other gods . And yet , this new god , when hee heaad the true God to thunder , he would oftentime hide himselfe vnderneath his bed , for feare . Qui Deos tantoperè contemneret , ad minim● tonitrua & fulgura , co●●ivere , caput obvoluere : ad verò maiora , proripere se è strato , sub l●ctumque cond●re solebat . He that so little regarded the Gods , yet feared so gre●tly the least thunder and lightning , that he would winke with his eyes , and wrap vp his head , so escape the terror ●f the clap : But , if it chanced to be a little more vehement , he would rise vp from his bed , ●nd hide himselfe vnderneath it . Now what a miserable and a slauish feare did this wretched man endure ? He could not so effectually , haue declared his true beleefe of a God , by building vnto him a thousand Temples , as hee did by thus fearing his Lightnings and Thunders . 5 But yet there is another time , wherein much more hee feareth him : and that is , in his sicknesse , and at the time of his death . For , when hee feeleth himselfe attached with any grieuous sicknesse ; though hee haue not , as yet , the apprehension of death , yet beginneth he to thinke that ( surely ) that sicknesse is sent vnto him from God , to punish and to scourge him , for his former blaspheming and denying of him . And this point is likewise deliuered by Iuvenal , as well as both the former . For , he there hath accumulated all the three of them together . Praeterea , lateris vigili cum febre dolorem S●co●pere pati ; missum ad sua corpora mor●ū , Infesto credunt a Numine : sax● Deorum H●ec , & tela putant . — If they but'gin to feele an Agues fit , That roughly shakes them ; straight they construe it , A sicknesse sent them from some angry god : These are Gods arrowes : this ( say they ) Gods rod. For so Iob indeed , calleth his sores and his sicknesse : The arrowes of the Almighty are in me , The venome thereof doth drinke vp my spirits ; and the terrors of God fight against me . And so likewise doth the Psalmist : T●●ne Arrowes sticke fast in me , and thine hand presseth me sore . There is no ●ealth in my flesh , because of thy displeasure : neither is there any rest in my bones , 〈…〉 of my sinnes : So that , euen the very Atheist , in the time of his 〈◊〉 , hath a right conceit , both of God , and of his sicknes . Of God ; that he 〈◊〉 a punisher of wickednesse , and impietie : Of his sicknes ; that God punish●●● him for it , by that weakenesse , and infirmitie . And thus , euen the very Atheist , who in the time of his health , and of his perfect strength , groweth wanton against God , and suffereth his tongue to roue through the world , setting his mouth against heaue● , and against God himselfe : yet in the time of his sicknes , is brought vnto a farre better temper ; and to thi●●e more s●riously of Religion and pietie : as euen Lucretius himselfe obs●ru●th : Mult●que , in rebus a●erbis , Acriùs advertunt animos ad Relligionemque And a little after : Nam verae voces , tum demùm , pectore ab i●●o Eijciuntur ; & eripitur persona , manet res . Men insad taking , bitter'd with affliction , Better attend , and marke , and minde Religion . For then , true Voices issue from their hearts : Then speake they what they thinke , in inmost parts . The truth remaynes . They cast off ●ayned Arts. And so likewise Solon : Nos verò mortales ita cogitamus : idem valet bonus , & malus . Quam sententiam , vnusquisque tam diû retinet , Donec aliquid patiatur : tum rursùm luget . We men imagine , in our iolitie ; That 't is all one ; or good , or bad to be . But then anon , we alterre this againe : If happ'ly we feele the sense of paine . For then , with are turn'd into mourning straine . But now , if their sicknesse doe chance to bring vnto them , but any little impression , or apprehension of death ; no tongue can expresse with what a terror it striketh them ; not onely , of their owne present death , though that be terrible ynough of it selfe ; but also , much more , with a terror of God ; and what shall become of them after they be dead . This thought is that , which troubleth them . This afflicteth , and tormenteth them . No dreame , no vision , no thunder , no lightening , doth so affright the Atheist , as the thought of death doth ; and what will follow , after death . Because , Lightening and Thunder doe represent vnto him , but onely a present , and a bodily death : but the cogitation of a state after death , doth strike him , with a feare of an eternall death . As is noted , by Zaleucus , in the proeme of his lawes : Morituros omnes , iniuriarum , quas commiserunt , memor●s , poenitentia invadit ; & vehemens cupiditas , qua vellent , exactam sibi vitam omnem ●uisse iustam . All men , when they begin to draw on vnto their death , haue in them , a fresh remembrance , of all those wrongs and euills , which they haue done in their life : and there presently inuadeth them , a grieuous repentance and sorrow , for committing them : and then , they feele in their hearts , an earnest with and desire , that all their former life had beene vertuous , and pure . Yea , and the same obser●●●●● is also confirmed , by Plato . Certò scias ( ò Socrates , ) saith Cephalus ) 〈…〉 deuenit aliquis , vt breuì iam moriturum se opin●tur , incidit in 〈◊〉 timor , & cura quaedam , eorum , quae in superiori vita neglexit . Etenim fab●● qu● de Inferis dicuntur , quemadmodùm eos , qui iniustè egerunt , poenas illìc d●re op●rteat , irrisaehactenùs , movent tunc animum , ne fortè verae sint , suspicantem . Know this ( ò Socrates ) for a certaine , that when a man is once come so farre , that bes●eth , he needs must die ; there rusheth a maruailous feare vpon him ▪ and 〈◊〉 anxious care , of very many things , which before , in his former 〈…〉 . For then , he beginneth to doubt with himselfe , whether those reports , that he had often heard , of Hell , and of Deuills , and of infernall punishments ( which before he was wont to deride , as mere fables ) now may not ( h●pl● ) be truths : which thought , doth very greatly afflict , and vexe his minde . So likewise , Tullie : Morbo graui & mortifero afflictis , occurrunt plerumque 〈◊〉 gines mortuorum : tùmque vel maximè laudi student , eosque , qut secùs quàm 〈◊〉 , vixerunt , p●●●lorum suorum túm maximeè poenitet . When they draw ●nto their death , there doe walke before their eyes , the images of dead men : then they onely thinke of vertue , and then they deepely repent , of all those sinnes and offences , which before they haue committed . Thus they , that will not feare God , in the time of their life , are driuen to feare the Deuill , at the time of their death , and to tremble at the thought of that eternall punishment , which they feare to be after death , decreed for them , by God. As we may euidently see , in Bion of Boristhenes : who seeing himselfe to be neere vnto his death , he was so afraid of it , that he would haue endured any torment , rather then to haue di●d . For , as Laertius reporteth it : Morbo tabescens , & mori pertimescens ; qui , Deos non esse , dixerat , Fanum non viderat , Mortalibus qui illudebat , veris dùm Dijs immolarent ; nec , Peccaui , dixit : cuncta tamen perpeti magis , quam mori , paratus erat . ●is sicknes increasing , and his health diminishing , and ●e fearing much to die : Though he had denied the Gods , despised all their Temples , derided all their worshippers , ●nd neuer once sayd of himselfe so much , as , I haue sinned : Yet was h● ready , to haue suffered any kinde of grie●●●s torment , rather then to haue died . And why so ? Not so much for the f●are of death it selfe ( though it be very fearefull ) as because he feared , that after his death , he should be committed by God ( whom he had alwayes despi●●d ) into the hand of the Deuill , to bee tormented . And therefore , at his dying , he put out his hand vnto him , to bid him welcome ; seeking to leni●●● him , towards him , with this flattering salutation : Salue , Pluto , salue : Welcome Deuill , welcome . And this is that , which maketh the cogitation of death , of all other t●rribles , to seeme the most terrible , euen to the wicked Atheist ; because , after his death , he feareth a iudgement & , a punishment . This is that , which affecteth him . This is that , which afflicteth him . This is that which tormenteth him . And this maketh , not onely death it selfe to be fearefull vnto him , at the time of his dying ; but also , the very remembrance of death , to be bitter vnto him , in the time of his florishing . ô Death , how bitter is the remembrance of thee , vnto a man , that liueth at rest , in his riches ? Bitter , not onely for the losse of all those good things , which he respecteth ; but also , much more , for the feare of those euill things that he expecteth . As Tully obserueth of Epicurus : that , though no man seemed more to contemne , both God , and Death ; yet that no man feared more , both the one , and the other . Non quenquam vidi , qui magis , ea quae timenda esse negaret , timeret : Mortem dico , & Deos. Thus you see , that , howsoeuer some men in the time of their health , may so hoodwinke their conscience , and so obscure their owne knowledge ; as ( for some short time ) to thinke , There is no God : yet that mist is soone dispelled ; and the contrary opinion hath many returnes vnto them ; and cannot bee repelled by them : but , as the Poet very truly obserueth : Naturam expellas furcâ tamen vsque recurret . Though thou do Nature striue , with forke and force t' expell , Y●t still she will retire , and all thy force repell . But much more , when the minde is ( as it were ) inforced , either by fearefull visions , or by terrible thunders , or by the dread of death . At these three times especially , the Atheist is compelled , to bewray his inward feare , of that God , whom he outwardly would seeme to hold in great contempt . 6 Now , t●is inward feare , which the Atheist hath of God , and outwardly bewrayeth , vpon so many occasions , is no lesse an Argument , that hee beleeueth , There is a God , t●en if he should plainely confesse it , in word . Nay , indeed a farre greater . For , this is a reall confession of God ; whereas the other is but verball . That feare of God , which the Atheist hath , when he dreameth ; that feare of God , which hee hath , when it thundereth ; that feare of God , which he hath , at his death ; are so many reall , and effectuall confessions , that he beleeueth , There is a God. And so is likewise , his feare of the Deuill . For ( as Sen●ca well coll●●●●th ) Non leue m●mentum apud nos habet consensus hominum , aut ●imentium inferos , aut colentium , The consent of men , in either fearing o● worshipping of Deuills , is an effectuall Argument , to proue , that there be such . And so is it likewise , to proue , There is a God : at the least , in their opinion , that so either feare , or worship them . Their worship , shewing it directly ; their feare , indirectly . But yet , no l●sse effectually : nay , indeed a great deale more . For , those sodaine s●ares , breaking out at those times , with so great a viole●ce , through all those artificiall disguisings , which they had purposely prepared to couer and hide it , are a more su●stantiall proofe , to confirme it ; then if they should openly , in expresse words , confesse it . As the Ora●or collecteth ( vpon the like grounds ) against the Catilinarian Censpirators . Cùm illa ●●rtissima visa sunt argumenta , atque indicia s●el●ris ; tabulae , signa , manus , denique vniuscuiusque confessio ; tum t●la mul●ò certiora ; color , oculi , vultus , taciturnitas . Though those were very strong Arguments , and indications of their wickednes ; their letters , their scales , their hands , and their confessions : Yet these were much stronger ; the pal●nes of their colour , the heauines of their eyes , the sadnesse of their countenance , and the sullennesse of their silence . And then , he proceedeth to declare , certaine other signes and tokens of their guiltinesse ; which he concludeth for more strong and euident Arguments , then their open and direct confessions . And so may it likewise be concluded , for those feares and affrightments , which I haue before vnfolded . And thus ( as Maximus Tyrius obserueth ) we may ; Per illos , ex obliquo , Dei vestigia conspicari : We may behold , euen in the Atheists , by a kinde of obliquity , diuers manifest foote-stepps , and acknowledgments of a Diuinity : Whom , though they would seeme artificially not to know ; yet do they , by their feare , acknowledge : as Nazi●●zan well noteth . Quem nesciunt , & metuendo sciunt . CHAP. 13. That , beside the fore-named indirect confessions of Atheists , diuers of them , haue directly and expressely confessed God. 2. Some of them , v●wittingly 3. Some of them , vnwillingly . 4. And some of them , both wittingly , and willingly . I Haue shewed , in the two last preceding Chapters ; that ( beside the confessions of all other sorts of men , of all nations and conditions whatsoeuer ) euen the Atheist himselfe , though hee directly deny God ; yet indirectly confesseth him : partly , by his owne excessiue selfe-loue ; whereby hee maketh himselfe , a God vnto himselfe , seruing nothing but his Belly , and the neighbour parts of his Belly , Ventrem & Venerem , as the Poet noteth of him : — Nihili pendunt animi bona ; solaque ventris Et Veneris ( pecudum ritu ) oblectamina quaerunt . They nought esteeme the goods of mind : 't is only Belly-cheere , And beastly lusts , their sought delight : as if brute beasts they were . As I haue largely shewed before , in the whole eleuenth Chapter . And partly againe , by his inward feare ; whereby he confesseth another God , beside himselfe . Whom , though in some sodaine fits of brauery , hee do sometimes deny , and would resolutely seeme at all times to contemne ; yet by other sodaine fits of feare , seazing violently vpon him , and quashing all his formerly pretended iollity , he really confesseth him , whom he verbally denieth . Yea , and that in farre more base and abiect manner , then any other man in the world , whosoeuer . There is no man , that professeth the feare of God , which feareth him so slauishly , as the Atheist doth , who yet would seeme to contemne him most considently . As I haue likewise declared in the whole twelueth Chapter . But yet , this is not all that the Atheist doth , in acknowledging of a God. For , if we looke further into the Atheists life , and surueigh the tenor of it vnto his death , we shall find , that ( beside those oblique and indirect confessions , expressed in the fore-named Chapters ) euen the most resolute and dissolute of all that impious rancke , which glory to bee compted the deniers of God ; yet haue sometimes confessed a God , as directly , as any that euer adored him most religiously ; as expressely , in plaine and apert termes , confessing him , as euer they vsed in their deniall of him . Which confessions of the Atheists , may ( for distinctions sake ) be ranged into three diuers orders and rankes : that Some of them be made vnwittingly , and beside their will ; Some of them vnwillingly , and by an extorted will ; and Some of then both wittingly , and willingly , by a free-working will. 2 For the first of those three kindes , the Prophet Dauid telleth vs , that , There is not a word in the tongue of man , but that the Lord knoweth it , yea , and maketh it too . For King Salomon plainely telleth vs , that Though the preparations of the hear●●e of man , yet that the answer of the tongue is of God. So that no man is maister of his owne tongue , to speake at all times what hee himselfe speaketh : but he oftentimes speaketh that displeaseth himselfe , to speake what God pleaseth . He alwayes speaketh what God pleaseth , though not alwayes what pleaseth God : no , nor what pleaseth himselfe neither . For , God oftentimes openeth the lippes , euen of the wicked , and maketh euen their mouth to shew forth his praise . And , though they themselues doe sometimes vainely boast , that their tongues are their owne , and that they will speake , for who is Lord ouer them ? yet they are deceiued in all , for their tongues are not their owne , neither can they speake what they would ; but they haue a Lord ouer them , who oftentimes compelleth them to speake as he would , though sometimes that which they themselues would not . This we may euidently see , in the couetous Prophet Bal●am , who , though he were a false Prophet , yet deliuered he true Prophesies , both as concerning Christ , and as concerning the Israelites . Whom , though he intended for money to haue cursed ; yea , and had conceiued a curse already in his minde , yet could he neuer bring it forth : but still , in stead of a cursing , ●here came out a blessing ; his tongue rebelling against his owne priuate spirit , and obeying the command of a superior Spirit . Insomuch , that he himselfe professeth , that he had no power to passe the commandement of the Lord , were it good , or were it bad : no not , though the King would giue him an house full of Gold. And yet , he well declared , that he would haue done all , whatsoeuer he could , for Gold. And the same we may likewise obserue , euen in Atheists ; and in those that haue beene the deriders of God ; that oftentimes , when they thinke to curse , and to blaspheme him , God so confoundeth their language , and maketh their tongue , so to falter within them , that in the same sentences , they doe oftentimes confesse him . Let me giue an example , or two , to this purpose . There be certaine Atheists , mentioned in the booke of Iob , who make but a scoffe at the Omnipotencie of God ; asking there most prophanely , Who is the Almighty , and why they should serue him ? and what profite they should reape , if they should pray vnto him ? And againe , a little after : What it is , that the Almighty is able to doe for them ? Where , there euidently appeareth a manifest confusion , both of their speech , and of their reason . For , what can be greater madnes , then either to call him Almighty , of whom they aske , What he can do for them ? or , to deny that God can doe any thing for them ; when as they acknowledge him to be Almighty ? Their purpose was to deny his Omnipotencie : and yet the Omnipotent so ouer-ruled their tongue , that hee made it , in the same sentence , to confesse his Almightinesse : sending a spirit of giddinesse , into the mindes of his enemies ; and inforcing them to speake for him , euen with the same breath , wherewith they intended to speake against him . As we may further see , by another sort of Atheists , mentioned by Dauid : who made but a scoffe at the Omniscience of God , demanding very scornefully ; whether there were any knowledge in the most High ? Where note the strange precipitancie of their tongue ; how grossely it crosseth and thwarteth it selfe . They deny him to haue any knowledge in him , whom yet they acknowledge to bee the most High. Things , that cannot cohere . For , hee that is the most High , ( as the Prophet Dauid testifieth ) beholdeth all those things , that are done here below . Who is like vnto the Lord our God , who hath his dwelling so high ; and yet hum●leth himselfe , to behold the things , that are done here below ? Yea , and euen Wisedome it selfe affirmeth , that shee came out of the mouth of the most High. Which euen the Heathens themselues , do symbolically shaddow out , in fayning Minerva ( who is the goddesse of Wisedome ) to haue beene bred in Iupiters head ; who is their highest god ; and vnto whom they giue the title , not onely of Optimus , and Maximus ; but also of Summus . — Summum Iovem — Detestor — I call the most high Iupiter , In this to be mine Arbiter . So that , in their calling of God , The most High , they directly confesse , not only his being , but also his wisedome . They confesse that same Omniscience , which they intended to suppresse . And the same intoxication may yet againe be seene , in another sort of Atheists ; of whom there is mention in the Booke of Wisedome ; who make but a scoffe at the Prouidence of God , affirming , that all things doe fall out , at all aduentures : holding with Epicurus ( in all naturall things ) that there is , Nihil ratione in natura factum : and with Theophrastus ( in all ciuill matters ) that Vitam regit fortuna , non sapientia : There is nothing in the world , done according to reason : but that mans life is ruled by fortune , not by wisedome . Thus ascribing all to Fortune , as though there were no God at all in heauen . And yet , in the same place , they by and by confesse him . Come therefore ( say they ) and let vs chierefully enioy the creatures of God. They that before affirmed , that all things fell out by chance , as though there were no God ; now directly confesse , that al things in the world are the creatures of God. Thereby plainely acknowledging , both that there is a God , and that he is also the Creator of the world . There confessing his Essence , where they wold deny his Prouidence : nay , there confessing his Prouidence , where they would deny his Essence . And a like inuolution , is obserued by Laertius , in Theodorus , called Atheos . Who , though he were perswaded , that there were no gods ; yet hee , rayling vpon one , that before had offended him , he told him in his passion , that he was one that was hated of all the Gods. Thus pleaseth it God oftentimes to ineb●iate the mindes , and to confound the tongues of Atheists . And so to make them in one and the same place , with one & the same breath , to confesse him , when they think to blaspheme him : and directly to speake for him , when they think indirectly to speake against him . Which manner of speaking the truth so vnwittingly , Lactantius interpreteth to be a kinde of prophecie . Ego quidem , eos , qui vera imprudenter loquuntur , sic habendos puto , tanquàm diuinent , spiritu aliquo instincti : I verily thinke of them that speake the truth they know not , as if they were inspired with some diuining spirit . And we may see his obseruation apparently verified , in Caiaphas his prophecying : who deliuered a most excellent prophecie of Christ : and yet he knew not what he said . 3 Now , as God sometimes worketh his enemies to confesse him , by confounding of their tongues , and making them to speake vnwittingly against themselues : so doth he it oftentimes , by inforcing their confessions , and extorting them from them against their willes . Thus dealt hee with King Pharaoh ; who was at the first so irreligions , that , when as Moses charged him in the name of God , Thus saith the Lord ; hee presumptuously demanded , Who is the Lord ? as holding scorne to obey him . But yet , afterward , he being scourged by the righteous hand of God , and brought vnto some better vnderstanding of himselfe , he was forced to confesse , that the Lord was iust , and righteous ; but that both he , and his people , were wicked and impious : Yea , and beseech Moses , to pray for him , vnto the same God , whom before hee had most impiously contemned , and despised . Thus dealt God likewise with Herod Agrippa : who , araying himselfe , one day , in most glorious Apparell , spangled all ouer , and spred with plates of gold and precious Stones , assembled all the people , to speake vnto them , in a solemne Oration : wherein hee purposely so disposed himselfe , that the shine of the Sun-beames should reflect vpon his fore-said Spangles , and Iewels : through which artificiall reflexion , he seemed to shine more bright then the Sunne . With which glorious sight , and his eloquent Oration , the people being stupefied , they gaue him this impudent acclamation ; that His speech then vnto them , was the voice of a God , and not of a man. Vnto which their impious assentation , he more impiously assenting , God sent his Angell , presently to strike and to punish him . Who , quickly finding this stroke to be mortall , and that it was inflicted vpon him from heauen ; though before he was silent , and would not confesse God , but was well ynough contented , that the people should substitute him into his stead : yet now , hee confessed him , most humbly ; acknowledging both the peoples error , and his owne mortalitie . Whose repentant confession , is notably expressed by Iosephus , in these words . Conuersis in amicos oculis ; En ( inquit ) Ille ego , vestra appellatione , Deus , vitam relinquere iubeor ; fatali necessitate , mendacium vestrum coarguente : & quem immortalem salutâstis , ad mortem rapior . Sed ferenda est voluntas coelestis Numinis . He casting his eyes , vpon his flatt'ring friends : Now behold me ( saith he ) whom , but euen now , you saluted for a God ; how I am commanded to forsake this world : my fatall necessitie conuincing your flatterie of a lie . He , whom you blazoned to be immortall , am now carried violently vnto my death . But it is meet , to be subiect , vnto the will and pleasure of the highest God. This notable confession , hee made before he died : which , if hee would haue made in time , hee had surely liued . Thus likewise , God dealt with Antiochus Epiphanes : who was so madded with malice , against the God of Israel ; that he blasphemed his Name , ouerthrew his Altars , destroyed his Temple , violated his Lawes , and persecuted his People ; yea and that with all the immanest examples of the bloodyest crueltie , that he could possibly deuise . No Atheist , in simply denying of God , could be so great an enemie vnto him , as this prophane King was , in fighting against him . But the hand of God so seazed vpon him , and smote him with so sore and incurable a disease , that it forced both his pride and his malice to submit ; and to begin his forced submission with this humble Confession ; It is meete to be subeict vnto God , & that a man , who is mortall , should not thinke himselfe aequal vnto God through pride . Making many vowes and supplications , vnto that same God , in vaine , whom before he had compelled all his people to blaspheme . And a very like example is reported by Eusebius , of the Emperour Maximinus , as furious a persecuter of the Christians , as Antiochus was before of the Iewes . Whom he answered so exactly , both in his Impietie , and in his Calamitie , and in his Palinodie ; that a more perfect parallel , can hard●y be found in all Plutarchs Liues , then was betweene these two prophane & bloody Kings . For first , for their Impietie . As Antiochus , in a prophane contempt of the Israelits true God , caused diuers Temples to be builded , Idols to be formed , and Altars to be erected , vnto the Heathens false gods : so likewise did M●ximinus too . He did , Templa erigere , & delubra , temporis prolixit●te ●iruta , studiosè restaurare , & simulachrorum sacerdotes in omnibus locis constituere . He erected new Temples , and repayred the old ones ; and appointed , in all places , new Priests for his Idols . Secondly , as Antiochus forbade vnto all the Iewes , the vse of their owne Lawes , and the exercise of their Religion : so likewise did Maximinus too . Hee did , Christianis libertatem in coemeterijs conveniendi , praetextu quodam adimere . Vnder colourable praetences , he denied vnto Christians , their common assemblies . Thirdly , as Antiochus commanded the Iewes to worship his Idols : so likewise did Maximinus to the Christians . Which he calleth a returinig vnto their right mindes : Reditionem ad rectum animi propositum . Fourthly , as Antiochu● persecuted all those that refused it , with all the exquisite torments that could be deuised : so likewise did Maximinus too ; burning them , killing them , drowning them , hanging them , and whatsoeuer a wicked witt could inuent to torment them : Ignem , ferrum , crucifixiones , feroces bestias , maris fundum , membrorum amputationem , & adustionem , oculorum expunctionem , totius corporis mutilationem , famen praetereà , & vincula . Fire , sword , crucifying , deuouring by wilde beasts , drowning , cutting off the limmes , burning , boring-out the eyes , laming the whole body , fam●shing , and shackling . Yea and as he addeth , in another place , Novorum suppliciorum inventione , sese insolenter efferens : He seeking to excell all other men in cruelty , tooke a pride in inuenting of new torments , as yet vnknown . And thus , in all the seuerall points of Impietie , there was so full and exact an agreement , as though they had bin two Brothers in euill : so precisely did this latter tread the steppes of the former . So that it was a wonder , that he , seeing himselfe to follow him , in all the seuerall degrees of his wickednesse , did not feare he should follow him , in all the seuerall degrees of his vengeance . As Tullie expressely noteth in the very same case . Te miror , Antoni , quorum facta imitere , eorum exitus non perhorrescere : Imeruaile , Anthonie , thou shouldest not feare their falls , who hast followed all their faults . For , Mirum non est , pati gravia eos , qui patrant . It is no meruaile , that they should suffer grieuous things who haue committed grieuous sinnes . And he had good cause to feare it , as the sequell plainely shewed . For , there was no one stroke of Gods vengeance , inflicted vpon the one , but that the same was after , inflicted vpon the other . So that , they might seeme to haue beene Brothers in this euill too , as well as in the former : in malo poenae , as well as in malo culpae ; in malo supplicij , as in malo delicti : as Tertullian distinguisheth them . For first , as Antiochus was strucken with the reuenging hand of God : so likewise was Maximinus too . Corripuit eum supplicium , diuinitùs ill atum . A punishment from heauen did sodainly attach him . Secondly , as Antiochus his plague was seated into his bowells , which tormented him with an 〈◊〉 torture : so likewise was Maximinus his too . Sub●ta illi accidit in medijs corporis arcanis suppuratio . A sodaine putrefaction did seaze ●pon his 〈◊〉 Vlcer : so his most secret parts . Thirdly , as Antiochus his plague breake out into a 〈…〉 likewise did Maximinus his too . He had , in imis partibus , vlcus sistulosum . Hee had a fester'd vlcer in the bottome of his belly . Fourthly , as there issued out of the body of Antiochus , an infinite multitude of most loathsome wormes : so did there likewise , out of the body of Maximinus : Indicibilis mul●itudo vermium ebullijt : An innumerable multitude of wormes crawled out . Fiftly , as those wormes of Antiochus bred so noysome a stinke , that they made him odious , both to himselfe , and others : so likewise did Maximinus his too . He did , laethi fi●um foetorem exhalare , vt Medicorum aliqui incredibilem foetorem ferre non valentes , occiderentur . He breathed out a deadly stinke : insomuch that diuers of his Phisitions not being able to endure his abominable sauour , were killed with the very ayre . And , in these miserable torments , they both of them exhaled their execrable soules . Thus exactly did God proceed , from point to point , in all the seuerall degrees of their punishment ; equalling the one of them vnto the other in their vengeance , as they had equalled themselues together in their wickednes . Thereby plainely declaring , that he is ( though a patient ) yet a most iust Rewarder ; proportioning exactly the measure of his Iustice , according to the measure and proportion of the wickednes . But to proceede on to the third part of our comparison ; which is their confession , and repentant recantation , the point which most properly belongeth vnto our present Treatise . As those two profane Kings did answere one another , as exactly , as two faces vse to do in the water , both in their impiety , and in their calamity ; so did they likewise in their Palinodie . For first , as Antiochus , being seazed vpon , by Gods Iustice , b●gan straightway to see his owne iniustice , and wickednesse : so likewise did Maximinus too . Cùm tantis malis afflictaretur , tandem sentire coepit , quae contra pios Dei cultores gesserat . When hee once was afflicted with so many euills , then did hee beginne to haue a sense of those euills which hee himselfe had inflicted vpon Gods holy Seruants . Secondly , as Antiochus was inwardly perswaded , that all those euills inuaded him , onely for his impiety against the God of the Iewes , in persecuting his seruants : so was Maximinus perswaded , that all his euills happened , onely for his impiety against the God of the Christians , in persecuting his seruants . Haec se , proper insantam contra Christum praesumptam , meritò , & vltionis vice , perpeti confessus est . And this he confessed to haue bene iustly inflicted for his impious praesumption and fury against Christ. Thirdly , as Antiochus , repenting of his wickednesse , published new edicts , in fauour of the Iewes : so likewis● did Maximinus , in fauour of the Christians . Praecepit , vt a persecutione Christianorum cessaretur ; legeque , & edicto imperial● , Ecclesiae eorum restaurarentur . He commanded , that pers●cutions against Christians , should be inhibited ; and their Churches againe repayred . Fourthly , as Antiochus prayed vnto that same God , whom before he blasphemed : so likewise did Maximinus . He did , Deo omnium , delicta sua confiteri . Hee confessed his sinnes vnto the g●eat God. Fiftly , as Antiochus besought those same Iewes , whom before he had pers●cuted , to supplicate , and pray vnto th●ir God for him : so likewise did Maximinus , to the Christians . Deo suo pro salut● nostra supplicent . He entreated the Christians , to pray and entreate their God for his health . Sixt●y , as Antiochus now religiously vowed , that he would not , from thenceforth , haue any other God , but the God of the Iewes : so Maximinus professed , that he would haue none other , but the God of the Christians : Quem , verum esse Deum , ipsa experientiase ●omperisse , testatus est : Whom , by 〈◊〉 , he had ●ound , to be indeed the true God. And thus ( to conclude with our owne point , of his p●linody , and confession ) Christianorum Deo se 〈◊〉 con●iteri ; & qu●s contra Deum pugn●s sus●●perat , pala● elocutus , palmodiam 〈◊〉 : as he not 〈◊〉 the same place . Hee confessed himselfe openly vnto t●e Christians God ; acknowledging the persecution , that he h●d stirred vp against him and making a solemne ●ecantation . These notable confessions , did God , by his plagues and punishments , extort from the mouthes of these two his most notable enemies : the one of them , for the credit of his Law : the other , of his Gospell : so triumphing by his iustice , ouer their impiety and wickednesse . Another such like extorted confession , did God againe force , from the Emperour Iultan ; although proceeding from a farre vnlike passion . H●e , being sometimes a professed Christian , and afterward reuolting from his faith and Christianity , obtained to himself● , the name of Apostata , in a kind of si●gu●arity . Yea , and that very iustly . For hee , not contented to renounce the saith of Christ , but boyling with an vnplacable hatred against him , spent all the whole time of his wicked Apost●●y , in persecuting of Christians , with all extreeme cruelty . Vntill , at the last , he being draw●e by Gods veng●ance , into a dangerous warr● , against the Persians , was there sodainly slaine ; and yet no man can tel by whom . But the himselfe , being priuie vnto his owne impiety , and to that inwar● hatred , which he bare against God , confessed it , to bee the stroke of his hand ; and the iudgement of that Christ , whom , in his members , 〈…〉 persecuted . And therefor● , he obiected it vnto Christ , and to none other : ag●inst whom , he threw vp his owne blood into the ayre , ending his wicked life , with this true confession in his mouth : Vicisti , Galiaee . Thou hast no● ouercome me , ô thou I●sus of G●lilee . T●erein , both confessing his owne wickednesse and impiety , in fighting against Christ ; and Christs most glorious v●ctory , in subduing such an enemy . Simul tum confessus , & Victori●m , & blasphemi●m : as Theodoret noteth of him . Which confession of his , drew another like confession , from another of the Heathen : and yet proceeding from another passion . For , when it was reported , in what a strange fashion , that Emperour was slaine ; one of the Heathen , that then heard it , spent this biting scoffe vpon it . Quomodò Ch●istiani di●unt , Deum suume esse patientem , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Nihil ir●cundius , nihil ho● suror● pr●sen●ius : ne m●dico quidem sp●tio , indignationem suam differre po●u●t . How can the Christians truly say , that they haue a pati●nt God ? when ●e plainl● see him so angry and impatient , that he could not de●e● his anger , so much as for 〈◊〉 . Thereby plainly confessing ( though in scurr●lous heathen fash●on ) that it was the God of the Christians , that gaue that blow to I●lian . In which three last examples , it is not vnworthy of our obseruation , to note the seuerall humours , wherewith they were possessed , in making those confessions : The first of them , making it , in meere sorrow and contrition : The second , in stomacke and indignation : The third , in lightnesse and derision . But yet , — Ridentem dicere verum , Quid vetat ? — Why may not he that laughes , Laugh out a truth ? Thus , God directed all their seuerall passions ( yea , euen the prophanest of them ) to draw from all of them , a true confession of him . Another like confession , did God also inforce out of the mouth of Tullus Hostil●us : Who succeeding to Numa in his Kingdome , and being a martialminded man , made a scorne and derision of all Numa's religion , as tending to nothing else , but only the effeminating and weakening of mens minds . But he , being smitten with the stroke of Gods iustice , & cast into a grieuous & a dangerous sicknes ; in the end , repented him of his prophanenesse , renouncing his former vngodly opinion . Morbo graui ac multiplici , ad mutandum sententiam compulsus est . Yea , and ( as Liuie expresseth his mutation , a great deale more ful●y ) Adeò fracti simul cum corpore , sunt spiritus illi feroces , vt qui nihil ant● à ratus esset minùs regium , qu●m sacris dedere animum , repentè , omnibus magnis parvisque superstitionibus obnoxius degeret , religion●búsque populum impleret . The extremitie of his sicknes , did so both abate his strength , & so abase his spirits ; that he , who before thought nothing more vnworthy the maiestie of a King , then once to stoop vnto any action of Religion , now grew , vpon the suddaine , most seruile , & slauish vnto all superstition : which he not onely obserued himselfe , but also transfused into all his Subiects . But yet , he , not seeking vnto the true God , but changing one kinde of superstition for another , was at the last , destroyed by Lightning and Thunder . Yea , and ( as Eutropius reporteth it ) Fulmine ictus , cum domo sua , ar sit . He was not onely himselfe consumed by Lightning ; but also his whole house and family with him . Yet another like confession ( and by the like meanes ) did God againe extort , out of Bion of Boristhenes : who was so confirmed and obstinate an Atheist , that all the time of his health , he denied there was any God : but in his age , he being strucken with a most grieuous sicknesse , and finding it to be the finger of God : inductus est , poenitentiam agere super ijs , quae peccârat in Deum : He was thereby induced to repent him of all his impieties against God. Whose folly and madnesse , Laertius in the same place very sharpely perstringeth . Stultus qui mercede voluerit , esse Deos. Quasi tum demum Dij essent , cùm illos B●on esse voluerit . Was not this a foole ( saith he ) who would thinke , there should bee Gods , when he would haue them , and none , when he would none ? Thus , all those professed and noted Atheists , haue expressely confessed a God in the end ; though in the beginning , they most obstinately denied him : detesting and renouncing that impiety at their death , which they practised in their life : and then , with all humility , acknowledging their prophanenesse : as Theeues vse to confesse their offences at the Gallowes , For , as I obserued before out of Lucretius : Verae voces , tum demum pectore ab imo Eijciuntur : & eripitur persona ; manet res . For then , true words ascend from out the deepth of heart : The maske is taken off , the truth then playes his part . And therefore God at that time exacteth his testimony , when ( of all other times ) it is most ponderous , and weighty : Inforcing them vnto their con●ession by tortures , as he sometimes forced Deuils : and , as Magistrates vse to force Malefactors to the question , by stretching them vpon the Racke . Yea , and euen the very Heathen themselues , doe insinuate , that the iustice of God so presseth the Atheists ( though they be his most hardned , and confirmed enemies ) that it not onely inforceth them to confesse him vpon earth ; but al●o to proclaime him out of Hell it selfe . And from thence to confesse , both their owne sinne and wickednesse , and Gods most iust vengeance : exhorting all others to take heede by their examples . This Pindarus insinuateth in the person of Ixion , whom he maketh to call out in the midst of his torments , To take heede of vnthankefulnesse vnto our Benefactors , and to auoyde that odious vice , that had brought him vnto that place . Deorum mandatis , Ixionem aiunt , hae● mortalibus dic●re , dùm in alata rota circumqu●que volutatur : Benesactorem placidis remunerationibus excipientes , persolvere gratiam . And this ( he saith ) the Gods compelled him to proclaime . And , Virgil likewise , in the person of Phlegyas , shaddoweth out the very same . — Phlegyasque miserrimus , omnes Admonet , & magna testatur voce per vmbras : Discite iustitiam moniti , & non temnere Divos . Most m●serable Phlegyas warnes all men , And 'mongst the gastly Ghosts thus skriching cries , With hellish voyce : Admonisht now ye bene , Learne Iustice , and the Gods not to despise . Thus doth he preach both God & godlines out of Hel ; who renounced them both , while he liued vpon earth . Yea , and our Sauiour Christ himselfe representeth the very same point , in the historicall parable of Diues ; who beeing tormented in Hell himselfe , yet desired to haue his brethren fore-warned of that wickednesse and vngodlinesse , which had worthily brought him vnto that misery and wretchednesse : The meaning of all this is no more but this ; that God will force the tongues of those men , to confesse him , that haue bin most vngodly and impudent in denying him . He that made the Deuils confesse him vpon the earth , will make the Damned confesse him out of Hell. 4 But yet we may meete with diuers other wicked ones , with whom God hath taken a more milde and gracious course : not inforcing them to confesse him by his iustice and iudgements ( as he did the former ) but inducing them vnto it by his mercy and goodnesse : inlightning their minds with his heauenly knowledge , and so bringing them to see their own former blindnesse . Thus dealt he with Iethro , an Idol-Priest of Midian : who , though hee were not in the highest degree of Atheists , in denying of all Gods ; yet might he be numbred in an inferior degree of them , in denying the true God , and worshipping prophane and wicked Idols in his stead . But yet hee wisely obabseruing those great plagues and iudgements , which God had poured downe vpon the Aegyptians , for the deliuerance of his seruants , he thereby receiued instruction , and openly brake forth into this notable confession : Now I know , that the Lord is greater then all the Gods. For as they haue dealt proudly with them , so are they recompenced . Thus dealt hee likewise , with the Apostle Paul , as furious a persecuter ( in his small authoritie ) as euer the Church had any . But yet Christ , in his great mercie , appearing vnto him , and , out of heauen , reprouing him ; he likewise receiued instruction : and , reforming his former error , became afterwards , as zealous a Preacher , as euer before he had beene a persecuter . In so much , that it passed of him , as a Prouerbe , that , He which persecuted them , in times past , now preached the faith , which before he destroyed . This blessed Apostle , holding a diuers course , from that cursed Apostata ; who destroyed the same faith , which before hee had preached . And yet , in the ende , was inforced againe , to confesse the same faith , which he sought to haue destroyed : as before I haue declared . The like Confessions , and recantations , may be here accumulated , of diuerse other of the Heathens : who haue plainely renounced their impieties and prophanesse : and , in the end , acknowledged a God , whom at the beginning they denied . It is reported of Diagoras , the most renouned of all that are called Atheists , that he began his Booke of Poems , with this Exordium : Quòd a Numine summo reguntur omnia : That all things are ruled by the highest God. Which may probably be thought , to haue beene the recantation of his former opinion . For , his Atheisme and impietie ( if it were truely such ) he had from the common opinion of his countrie , the Island of Melos : which held a scornefull opinion of all the Greekish gods . And therefore this so direct a contradiction of his former opinion , cannot otherwise be construed , then as his retractation . And the like may be thought , as concerning Theodorus ; who , for the opinion of his impietie , was likewise named Atheos . And yet Laertius affirmeth , that euen hee himselfe had seene a Booke of his , intituled De Dijs ; and that it was , Liber non contemnendus . Which iudgement hee would neuer haue passed vpon it , if hee had handled that Argument , as an Atheist . For then , both the Writer , and the writing , had beene very worthy to be contemned : which Laertius denieth . And therefore that Booke , being censured , to be a worke not worthy to be contemned ; yea , and that by the same man who before had taxed him for his Atheisme ; may also probably be thought , to haue contayned a retractation of his former opinion . And so likewise Euemerus , whatsoeuer his opinion was , which among all the Heathen was so condemned for Atheisme : Whether it were a generall denying of all the gods ; or but a particular denying of the Heathen gods : yet euidently appeareth , out of Plutarch , that when he grew old , hee grew cold , in defending it . A manifest Argument , that he repented of his broching it . Which his coldnesse in asserting it , bred also a like coldnesse in the peoples assent vnto it . As it euidently appeareth in those verses of Callimachus , wherein he perstringeth the impietie of Euemerus . Venite frequentes , ante muros , in fanum , Vbi , qui vetustum , ex aere , tonantem formauit Senex loquax , cum libris impijs friget . Come hither thronging , and approach this wall . Enter this Temple . Where , now , finde you shall Th' old pratling fellow ; which so scornefull was , And call'd the Thund'rer , but a peece of Brasse : For all his former fire , and stately Lookes , Well cooled now , with all his impious Bookes . Meaning those Booke ( saith Plutarch ) which before he had composed , to proue There was no God. Hos dicit , quos composuit ; Non esse Deos , docens . Which coldnesse , from the heate of his former opinion , may be interpreted , as ( in some degree ) a recantation . For , I rather apply those verses vnto his owne coldnesse , in pursuing his former opinion ; then vnto the coldnesse of the people , in following it ; though this might also be intended . But , vnto him I apply it : because Theophilus Antioch nus ( as I haue formerly obserued ) reporteth it for his opinion , that hee defended , Dei vnitatem ; not Nullitatem . Which euidently proueth , that hee , not onely beleeued , that There was a God ; but also , The vnitie of the Godhead . From whence , it must needes follow , that either the heathen were vtterly mistaken , in their conceit of his opinion ; and that he neuer was indeed an Atheist : or , if sometimes hee were one ; yet , that , at last , hee recanted it . For Socrates ; though he died for Atheisme : yet that he died not , an Atheist ; it appeareth by this , that , at his death , he appointed that a Cock should be offered to AEsculapius . Which Tertullian obserueth in him , as a renouncing of all his forme● irreligion . And so likewise , Aristotle though all his life long , hee had ascribed all things , but onely to their inferior and secondarie causes : yet lifting vp his minde much higher , at his death , hee implored the mercie of the highest and first cause : Prime causae misericordiam intentiùs implorabat : as Caelius Rhodiginus writeth . It is likewise reported of Numa Pompilius , that Priest-like King of the Romanes : who ( like another Moses ) was the first author and institutor of all their holy Ceremonies ; yet that , in the end hee retracted all those false religions , which himselfe before had instituted : writing a Booke against them , and commanding it to be buried in his Sepulcher with him . Which Booke was not found vntill fiue hundred and fiue and thirty yeeres after Numa was dead ; written onely in paper ; and yet no where perished . Which , euen Pliny himselfe ascribeth to a miracle : No doubt , that the confutation of that false religion , might not be decayed , vntill it were published . And , though that Booke of his , was , by the Commandement of the Senate , in publique , burned : Yet ( as Lactantantius well obserueth ) the cause of the burning of it , being publiquely knowne to be his disclayming of their Religion , who was the first founder of it , it might greatly vncertaine the mindes of the people about it , and breed in them a iust suspition , that they were not rightly founded in the true Religion . All these notable recantations of Atheists and Idolaters , disclaiming and renouncing their irreligious & false religions , I find in the writings of classicall Authors . Which are euident demonstrations , that true Religion hath far stronger rooting in the minde of a man , then either hath Atheisme , or Superstition . For otherwise , men , when they dr●w neere vnto their 〈◊〉 would neuer , with such feruencie , seeke after the true religion , and 〈◊〉 their false . But then ( if euer ) it most of al importeth them , to find out the tr●th : then , when , if they misse it , they shall neuer after find it . And , that before they had not found it , ( no not in their owne perswasions ) they manifestly shew , by their forenamed recantations . Which , yet , may be further seene , by the recantation of Orpheus : which ( aboue all the rest ) is most noble , and ingenuous . For he , hauing before bin educated , in the idolatrous religion of the Gentiles , accordingly expressed the same , in his Poems . But , after he had read the writings of Moses ; and from them , receiued some light of the truth ; he renounced his former errors , confessing them so humbly , and retracting them so willingly , and deliuering the truth so plainly , that I wonder not , to finde , that his notable confession , in diuers of the fathers , so much insisted on . For it is indeed most excellent , both for matter , and for forme . And he beginneth it thus ; as his Cygnea cantio , or last exhortation , vnto his Sonne Musaeus . Solis canto pijs ; omnes procul este prophani ; Tu , Musaee , audi , Luna prognate silenti . Perniciosa priùs , vitaeque infesta futurae , Ex me cognôsti : sed nunc te vera docebo . Respectans verbum Diuinum , huic totus inhaere . Pectoris , hoc , mentem s●cri , gressusque guberna ; Incedens rectà , Regemque hunc orbis adora . Vnicus est , per se existens , qui cuncta creavit . I only sing to godly soules . Profane men , all , be gone . O my Musaeus , harken thou , the Moones beloued Sonne . Thou heretofore hast learn'd of me , things most pernicious , Contrary to the life to come , starcke false , and vicious . But now , I 'le teach thee truth indeed . R●spect Gods sacred word . Cleaue wholy to it , it alone . And this to it affoord ; To make it th' only Guide , and Rule , of all thy thoughts and wayes . And looke thou walke in vpright paths , before him , all thy dayes . This King of all the world adore ; whom thou mayst Onely call : He onely being of himselfe , who hath created All. And then , he proceedeth , with a notable description of the onely true God ; of his Prouidence , his Greatnesse , his Mercy , and his Iustice ; more like an holy Prophet , then like an heathen Poet : as plainly will appeare , vnto such as please to reade it . Thus , doth God oftentimes produce , a direct and an euident confession , out of very Atheists ; & therby , very notably , both manifesteth and magnifieth his owne diuine glory . For , what greater glory can be giuen vnto him , then that the same mouth should be forced to confesse him , which had armed it selfe , with all obstinacy , to deny him ? In which examples likewise , wee may euidently see , the infallible truth of Plato's obseruation , That neuer any Atheist continued alwayes constant , in his impious opinion : but that , though perhaps hee maintained it stiffely , sometime in his life ; yet , that he still renounced it , at the time of his death . So that , the maine ground of this first booke , is so generally true [ That all men beleeue , That there is a God , ] that euen the Atheist himselfe is not from thence exempted : but that , howsoeuer hee may , for a time ( vpon some passion or brauery , or some other vngrounded fancy ) run against 〈◊〉 ●ommon streame , in denying of God ; yet that still in the end hee closeth wit● all other men in directly confessing him . CHAP. 14. That , though Atheists should neuer haue confessed , neither directly , nor indirectly ; but alway●s , most obstinately , haue denied him : yet , that there is no reckoning to be made of their opinion . 2. Because , in the opinion of all wise , and Learned men , they are esteemed no better , then either Fooles . 3. Or , Mad●e● . 4. Or , Monsters of Men. THE opinion of God , is so generally rooted , in the mindes of all men ; that th●re is none , but doth beleeue it : none , but ( at sometime or other ) doth confesse it : no not , euen the very Atheist . Who , though he do not constantly , and piously confesse God , as those men that do religiously beleeue him : yet is he oftentimes inforced to confesse him ; euen then , when he striueth most of all to deny him . For , the beleefe of God planted in the heart of man , is like a burning fire , that cannot be quenched ; but flameth out the more , the more men seeke to smoother it : being kindled more vehemently , by that Antiperista●●s of a contrary renitency , in those that endeauour to suppresse it : and so , flashing out , like the Lightning , when it is in danger to be choked . And this we may euidently see , in the two holy Prophets , Dauid , and Ieremy ; who , whenas they had obstinately resolued with themselues , to make no more mention of the name of God ; but to suppresse it , in their hearts : yet , Incaluit animus , exarsit ignis : Their soule waxed hot , and the fire flamed out . Their inward beleefe of God , being like a raging flame , which , by a secret scortching , compelled them to confesse him . Crediderunt , & propterea locuti sunt : They bele●ued , and there●ore they could not but speake . And so is it likewise , euen with the Atheist too . Hee inwardly beleeueth That there is a God : yea and ●e cannot do otherwise . And therefore he cannot chuse , but sometime confesse it , for all his endeauor to suppresse and smoother it . So that , euen Atheists themselues , who professe to be the Deniers of God ; yet are found oftentimes , to be confessors of him : beleeuing , with a stronger and more serious perswasion , That there is a God ; then they can beleeue , That there is none : though they vendi●ate this , as their selected opinion . For , they deny God , but wantonly ; but they confesse him , seriously : yea , and , euen in their denying him , they do but , contra fidem credere , as is noted by Saint Hilarie : They doe but seeme to beleeue that which indeede they beleeue not : as I haue shewed before . But , be it that the Atheist had alwayes constantly beleeued , as he confidently pronounceth , That there is no God : Be it , that he had neuer , at any time , neither directly , nor indirectly confessed any : Be it , that he had alwayes stucke as close vnto his receiued opinion , as an Oyster vnto that Rocke which it groweth vpon ; and neither in his life , nor at his death recanted it : yet could not all this infringe the Catholike and vniuersall veritie of this generall position , that , All men beleeue , That there is a God. For , hee that denieth , there is a God , may iustly be denied , to be a man , in Lactantius his opinion . Non po●est rationem hominis obtinere , qui Deum , animi sui parentem , nescit : Then much lesse , Qu● negat . He cannot iustly be ranked into the condition of a man , that is ignor●nt of God , who is the father of his soule . But , what is the Atheist then , if he be not a man ? I finde it affirmed , in the writi●gs of the learned , both of Diuines , and Philosophers , both of Christians and Pagans ; yea , and that by full consent ; that all impious Atheists , and deniers of God ( how vainely soeuer conceited of themselues ) yet are , in very deed● , no b●tter then meere Fooles . Who , being destitute of reason , ( the true sp●cificall difference of a man ) cannot truly be called men , but in an abusiue and vnproper acception . And therefore , the Prophet Dauid affirmeth in expresse and plaine termes , that the Atheist is a Fo●le . The Foole hath said in his heart , There is no God. Which , that it may appeare to be no suddaine censure , b●t a thing well concocted , and meditated by him , he iterateth ( in another Psalm● ) the same words againe : The foole hath sayd in his heart , There is no God. Et ●ur d●xit ins●peens , quòd non est Deus ? saith Anselmus , Cur , nisi quia stultus , & insipiens est ? Why is it , that the foole doth s●y , There is no God ? Forsooth , euen f●r this ●●use , because he is a foole . But why saith he in his heart , rather then in hi● mouth , that There is no God ? Quia , si vel● hoc verbis eloqui ( saith Saint Hilarte ) Stultus esse ( ●●cut est ) publi●i assensus iudicio ●rgueretur : Because , if he should vtter it in his words , as he smothers it in his thoughts , he should publikely be known to be a f●ole , as he is ; and so be commonly esteemed by a generall cons●nt . For , what oth●r account can there iustly be made of him ? who ( as Sai●t Bas●l obseru●th ) is so notably besotted with his owne grosse opinion , that hee doth , Neque oracula Dei audire , n●que Naturae suae sensum recipere : That he neither will harken to the word of God , without him , nor yet to the voyce of his owne nature , within him . For , both these do● teach him , that , There is a God : both the word of God , and the vo●ce of Nature . And yet , the Atheist ( co●trary to both these ) will impudently affirme , that There is no God. And therefore , very worthily , is reckoned but a Foole. For , as Aristotle obserueth out of the Poet He siodus : He that is neither able to finde out the truth himselfe , nor willing to receiue it when it is found out by others ; may worthily be r●nked in the high●st degree of Fool●s . Neither doe the Scriptures onely , or Ecclesiasticall Writers , account of Atheists , as no b●tter then very fooles : but , euen Heathen Writers also condemne them for the same . Caecilius , the Poet , expressely affirmeth that , Deum , qui non summum pu●et ; Aut Stu●tum , aut rerum esse imperitum , existimes . Who thinks , There is no God aboue , that all did make ; Him for a foole , or silly Soule , thou well maist●ake . This censure he pronounceth vpon him , that acknowledgeth not their Cupid , for a God. Then , much more must he be such , that will acknowledge no God. He must needes be an extreame Foole , as you heard before , out of Aristotle . For ( as Clemens Alex●ndrinus very truely affirmeth ) Imp●etas , & Superstitio , sunt ignorantiae extrema : Athe●sme , & superstition , are the two extremities of follie and ignorance . And therefore Plutarch defineth Atheisme to be Stup●r quid●m , D●os non sentientium : A kind of senselesse sottishnesse , without all touch of godlin●●se . Here , hee maketh it , not folly , but plaine stupidity . Yea , ●●d in another place , he is carried with so great a detestation , against Atheists , that he protesteth it to be a kinde of violence and wickednesse , to ascrib● vnto such men , any faculty of Reason . Improbum est , & violentum , rationem ijs ascribere , qui notitia Dei ●arent . So that he counteth all them , Fooles , that count not Atheists to bee Fooles ; and all them to bee violently wicked themsel●es , that doe not abhorre their impiety and wickednes . Yea , and Maximus Tyr●●s passeth yet , a more base and abiect censure of them . For , he saith of all Atheists , that they are , Abiectum genus hominum , & sine sensu . Vide caetera . An abiect kinde of people , and without all sense : denying vnto Atheists , not onely all vse of Reason , but also of very sense too . And so likewise doth 〈…〉 videntur , mentem , sensum , oculos denique ipsos , non habere : They n●ither haue reason nor sense , no nor eyes . And it is true indeede , Quis enim , mundu● contuens , Deum esse non sentit ? saith Saint Hilarie . How can a man possibly , looke vpon the world , but he must needes conceiu● presently , that , surely , There is a God ? And therefore , Auicenna also affirmeth ( as I finde him cited , by learned Du Plessis ) that , Quicunque Deum , aut Numen non agnoscit ; non ●antùm ratione , sed eti● sensu caret . Whosoeuer confesseth not , that there is a God ; he is not only destitut● of the reason of a man , but also of the very sense of a beast . For , as Plutarch well obserueth , There is no beast , that differeth so much from man by nature , as one man differeth from another : especially the Atheist , who differeth from all men , and that in the maine ground , both of religion , and of reason . And therefore , is not worthy to be numbered among men . Thus you see , how base and vile account all Atheists haue had , at all times , amongst all wise and learned men : who haue esteemed them none otherwise , then a kinde of vainely conceited fooles . Which is the worst kinde of follie , and the least to be hoped of . Seest thou a man that is wise in his owne conceit ? there is more hope of a foole , then of him : more hope , euen of a mere Naturall : for such is the wisemans foole here . And though perhaps , those Atheists , in the hight of their pride , and thicknesse of their ignorance , make as small account of wise men , as they can doe of them ; accounting them for the fooles , and themselues to be the onely wise : yet matters it nothing , whom they that be fooles , doe either esteeme to be fooles , or to be wise men : but whom wise men so esteeme . For ( as the Orator very truely obserueth ) Statuere quis sit sapiens , vel maximè videtur esse sapientis : To iudge who is a wise man , doth specially belong vnto the iudgement of a wise man. And Xenophanes likewise vnto the same purpose . Sapiens sit necesse est , qui norit explorare sapientem . It is fit , that hee himselfe should bee a wise man , that will assume to iudge , who is a wise man. He is not a wise man , whom a foole accounts a wise man : but he is a foole , whom a wise man accounts a foole : then much more , whom all wise men . And therefore , whenas Atheists doe either deny God , or make a mock of him , they do but as fooles doe , who make a mock of euery thing : yea , euen of sinne it selfe . The Foole ( saith the wise man ) maketh but a mocke of sinne , yea , and that euen of Atheisme , which is the greatest sinne : yea , and of God himselfe too . They make but a mocke of God , as though there were no God. Vpon whom haue ye ieasted , vpon whom hau● ye gaped , and thrust out your tongue ? saith the Lord by his Prophet . Are ye not rebellious children , and a false seed ? Thus impudently , doe Atheists make a mocke of God himselfe . But yet , as the Philosopher , when it was told him , Hi t● rident : These men deride thee : very wisely answered : Ego autem non rid●or : But I am not to be derided : So may it be truly said of God : that though such fooles doe mocke at him , yet God himselfe is not mocked , as the Apostle plainely testifieth : but is infinitely superior vnto any such contumelie , or scurrility . And ther●fore , in their mocking of God so foolishly , they make but fooles of themselues , and bewray vnto the world the extremity of their folly ; giuing to others iust occasion to deride and mocke at them : yea , euen to God himselfe . Who ( as the Psalmist testifieth ) laugheth them to scorne ; hauing both them , 〈◊〉 4. and their folly in extreme derision . Yea , and the same is likewise affirmed , euen by the Heathen Poet : as before I hau● obs●rued . — Deus quicunque aspexit , ridet , & odit . What God soeuer sees it , The same derides , and hates it . He doth , in Stomacho ridere , as the Orator speaketh . He hates them , as wicked men ; and yet laughes at them , as fooles . Yea and , as they be●ooles ●ooles , so he makes them knowne for fooles . He both knoweth them , to be fooles himse●fe , and maketh them knowne to be fooles of others : Yea and so to be esteemed throughout the whole world . Which is a greater scourge vnto those proud fooles , that so ambitiously affect to be compted wise men , then the whip it selfe is : Which , the wise man affirmeth , to be properly belonging vnto the backe of fooles . And , as all wise men doe accompt of Atheists , as fooles : so many of them haue esteemed them , as distracted and madd men . They make them to be , Ex stultis insanos : as the Comick speaketh . Nay , in that they be fooles , they be therein also madmen . For it is indeed an Orthodoxe ; though it be numbred as a Paradoxe ; that , Omnes Stulti insaniunt : that All Fooles are madd , and men depriued of their witts . And so are likewise all Atheists . They be indeed both fooles , and mad-men : though in their owne conceit , they be the only wise men , with whom wisedome doth surely liue , and after whom it will surely d●e . But what reckoning soeuer , those men make of themselues , and of their owne high wisedome ; yet wisemen indeed haue euer reputed them , for no better then mad-men . Saint Paul calleth it his madnes , that he had euer beene so impious , at to persecute the Christians . Whilst hee was in that madnes , he compted it his wisedome , and imagined that he had done high seruice to God therein . But when God hath indued him with the light of true wisdome , then hee saw it was madnesse in him . And if it be a madnesse , but to persecute Gods seruants ; then is it much more madnesse , to denie God himselfe : which is the highest kinde wherein hee can be persecuted . And therefore , not onely Christians , but also the very Heathens , haue censured all Atheists , and deniers of God , to be indeed , but madd . Plutarch saith , that , Deos esse , omnes sana mente praediti , arbitrantur : That all , which haue their witts , doe beleeue , that there be gods . From whence it must needs follow , that they , which denie , that there is a God , are indeed out of their wits . They be not , sana mente praediti . Which , the Orator also affirmeth expressely : Esse Deos , ita perspicuum est , vt illud qui neget , vix 〈…〉 It is a thing so euident , that there is a God ; that whosoeuer denieth it , is ( surely ) out of his wit. Which , as in this place hee confi●meth : Quis potest esse tam auersus a vero , tam pr●ceps , tam me●te captus , qui neget , haec omnia , quae videmus , Deorum immort●l●m nutu , atque , potestate administrari ? Who can there be possibly , such an ene●●e to all truth , nay of such an he ●ddy rashnes , nay of such a frantik madnes , 〈◊〉 to de●●e , that all those things , which we see with our eyes , are ruled by the pleasure , and power of the Gods ? He reckoneth of such men , not onely , as o● rash men , but also , as of mad-men . And so likewise did Socrates , as appeareth in Xenophon . Si qui sunt , qui nihil a divina prouidentia putant pendere , 〈◊〉 ille asserebat insanire . Those men that denie the power of Gods pro●idence , he plainely affirmed , to be out of their witts . And so likewise did Euripides . — Non conuenit vnquam , hoc priuari , Vt colas Deos : qui negat verò , Ad insaniam vertitur . This holy Rule to leaue , were too too bad , To worship God : whom who deny's , is mad . Yea , and that in the highest degree of madnes ; as S. Chrysostome affirmeth . Deum vel non esse , vel malum esse , opinari ; non san● hominis sed insani potiùs , imò vltimo furore perciti , meritò dixerimus . He that either denieth God to be at all , or affirmeth him to be the author of euill , he is not ( sure ) a wise man , but rather a mad man , Yea one that is inraged , not with frenzie , but with furie . And thus Atheists ( as you see ) in the opinion of all wise men , are esteemed not onely as fooles , but as madmen . Yea , and as Philo Iudaeus pronounceth in another like case ; not onely Insani , but also insanabiles : Not commonly mad , but incurably mad . Now how little accompt is to be made of mad men , or of any thing , whatsoeuer they can either doe , or say , we may euidently see , in the Prophet Dauid , when hee fayned himselfe mad : Of whom , when as Achish very greatly reioyced , at his first sight and comming ; yet whenas hee appeared vnto him to be mad , he was angry with those , that had brought him before him , and asked , Whether they thought that he had any need of mad-men ? So that , if Atheists , be no better then mad-men : as their professing of God , could bring him no honour ; so their denying of him , can bring him no dishonour : But to proceede yet one steppe further . 4 As many wise men haue reckoned and esteemed of Atheists , some to be fooles , and some to be mad-men : so diuers haue esteemed them , to be no men at all ; but very monsters of men , or beasts in mens forme . So Lactantius . Illos , qui nullum omninò Deum esse dixerunt , non modò non Philosophos , sed ne homines quidem suisse dixerim : qui , mutis simillimi , ●x solo corpore constiterunt , nihil videntes animo . Those men , that haue affirmed , that there is no God ; I dare boldly affirme , to haue beene no men ; much lesse to haue beene Philosophers ; who like vnto brute beasts , as if they were all body , could s●e and vnderstand nothing at all with their minde . So Tallie . Quis hunc , hominem dixerit , qui , cùm tam certos coeli motus , tam ratos astrorum ordines , tamque inter se omnia connexa & apta viderit , neget in his inesse rationem ? Who can esteeme for a man , that seeing so constant a motion of the heauens , so orderly a course and progresse of the Stars , and so apt a fitting and knitting of one thing vnto another , can denie this to be done , by the strength and power of Reason ? Which is the vsuall word , whereby Philosophers expresse the working power of Gods diuine Prouidence . Now , if Atheists be not men , what can they be else , but monsters of men ? who haue the outward shape and lineaments , but want the inward faculties and habilements , that is , the light of the minde and vnderstanding ; which is indeed the true and proper nature of man. For , mens cuiusque is est quisque : and which whosoeuer lacketh , he is not properly , but equi●ocally , a man : as Scaliger collecteth out of Avenrois : because hee hath not mans proper and specificall nature , and so may iustly bee reputed a monster . For , omne quod contra naturam est , monstri meretur nomen : saith Tertullian . Whatsoeuer is contrary to the order of nature , that doth iustly deserue the name of a Monster . Now , what can be more contrary vnto the order of Nature , then to haue the outward shape , and figure of a man ; and yet to lacke reason , which is his inward forme ? This much better deserueth the name of a monster , then many of those do , at which men so much wonder . It is a farre greater monster , then , if either a man , should be borne with foure feete ; or a beast , but with two . And indeed Palingenius , alluding to this comparison , hee called such impious persons , but a kinde of two-footed Asses . O bipedes Asini &c. specifying more particularly , what kinde of monsters they be , in his fancy : as if they were no better then meere scapes and errors of particular nature , and vnnaturally degenerating into beasts . And therefore , if Consensus omnium be vox naturae , as the Orator affirmeth ; what can they be then , but monstra naturae , who refuse to heare the generall voyce of nature , teaching There is a God ? Especially , seeing it calleth out so loud vnto them , not onely Loquendo , but tantùm non Clamando , as Theodoret affirmeth : and telleth them so constantly , by all estates , and degrees , and conditions of men , that there must needs be one . This is , most euidently , a monstrous infidelitie . And therefore , Saint Augustine doubteth not , for this hardned obstinacy in their impiety , to call them by the name of monsters directly . Magnum est ipse prodigium , qui , mundo credente , non credit . He , surely , is a monster , and that a very great one , that refuseth to beleeue , whenas all the world beside beleeueth round about him . And so likewise doth A. Gellius . Quidam fuerunt monstra hominum , qui , de Dijs immortalibus , impias falsasque opiniones prodiderunt . There haue bene certaine monsters of men , that haue broched their false and impious opinions , against the Gods. Yea , and Tully , he goeth farther . For he not onely denieth him to be a man , that denieth there is a God ; but him also , that confesseth him , if , vpon the consideration of his infinite goodnesse , hee returne not vnto him , all possible thankfulnesse . Quem astrorum ordines , quem di●rum 〈◊〉 vicissitudines , quem memsium temperatio , quem ea quae gignuntur nobis ad fruendum , non gratum esse cogunt ; hunc , hominem omninò numerari , neque decet . He , whom the order of the starres , the enterchange of dayes and nights , the temper of the seasons , and the benefits which wee reape and receiue from all these , inforce not vnto thankfulnesse , he ought not to be reckoned in the number of men by vs. Note the notable pietie , euen of the very Heathen ; that those , whom they noted of impiety to their gods , they likewise exterminated out of the number of men . Now , these varying opinions of so many learned men , both Christians , and Heathens , against the Atheists , in thus calling them both Fooles , and Mad-men , and Monsters of men , doth euidently declare , that they wanted words , to expresse their conceits of them , and to deliuer vnto the full , that notable detestation , and abiect estimation , wherein they held them . So that , to recollect our intended Argument from the sentences before recited : As it may truly be affirmed , that all men in generall , haue the gift of reason ; though Fooles , and Mad-men , and Monsters haue it not ( who yet , in a grosse and common acception , are numbred as men : ) so may it as truly be generally affirmed , that All men beleeue , that there is a God ; though the Atheist deny it . Because he is to be accompted none other , then either as a Foole , or a Mad-man , or a Monster : as hath bene shewed before . CHAP. 15. That God , hath at all times , powred downe his iust iudgments , vpon the heads of Atheists : b● them sensibly declaring , That there is a God. 2. Examples , out of Scriptures . 3. Examples , out of Eccle●iasticall Histories . 4. Examples , out of Heathen writers . 5. An Obiection answered , concerning the punishment of those Atheists . BVT let vs suppose , that Atheists were neither Fooles , nor Mad-men ; but the wisest , and learnedest , of all other men . And againe , let vs suppose , that they were not such a poore handfull , and so contemptible for their paucity , as they be ; but multiplied , and increased , vnto the number of an army . Let vs yet suppose further , that they had euer most obstinately maintayned their opinion , without either any wauering , hesitation , or doubting ; and that they had neuer c●nfessed any God , neither sleeping , nor waking ; neither in thought , word , nor deede ; neither directly , nor indirectly ; neither in their liues , nor at their deaths : ( all which I haue euidently shewed , to be very far otherwise . ) Yet God , by his exemplarie punishments inflicted vpon Atheists , more seuerely , and more constantly , then vpon any other wicked ones , doth euidently declare , not only , that There is a God : but also that he is the King and Ruler of the world : a God , that both heareth , and seeth all their wickednesse , and that knoweth well how to reuenge him vpon all his enemies , but specially , vpon Atheists his deniers , and blasphemers ; for whom , hee hath reserued his selected plagues and punishments . So that , though they deny him in words : yet he confesseth himselfe in deeds : and , by their punishments , both inforceth diuers of those Atheists to confesse him , who before had denied him : and all the godly to reioyce , who before had confessed him . The righteous shall reioyce , when he seeth the vengeance ( saith the Prophet Dauid : ) he shall wash his feete in the blood of the wicked . And men shall say , Verily there is a reward for the righteous ; Doubtlesse , there is a God , that iudgeth in the earth . For , if we looke with iudgement , into the liues and deaths , of those prophane persons , that haue beene Gods most direct and professed Enemies , and most gloried and triumphed in their impieties and blasphemies , as though there were no God at all to regard them ; wee may easily obserue , that non● of them hath escaped the reuenging hand of God , but that all of them haue constantly falne into great calamity , and euermore ended their vngodly liues , with vnnaturall , vntimely , and vnfortunate deathes . Which constancy , in those mens so certaine infelicity ( more then in other mens , that are in other kindes wicked ) doth openly proclaime , that this their punishment commeth not out of the dust ; neither is sent vnto them by blind chance and fortune ( for , there is no such constancie , ) but that it onely proceedeth from that diuine prouidence , which both heareth , and seeth , and knoweth all things : Yea , and taketh speciall notice of those that are Atheists , as of his most daring and audacious enemies : culling them out by the head , from among all other men , to be the selected spectacles of his wrath and indignation . That they who disclaimed him in their liues , yet might proclaime him in their deathes : declaring vnto all men , that the God , whom they denied , had now , by their punishment , prooued himselfe a God indeed : As though he had made them to no other purpose , but to glorifie himselfe , by taking iust vengeance vpon their vngodlinesse . As he himselfe professed vnto Phar. oh , King of Egypt : For this cause haue I appointed th●e , to shew my power in thee , and to declare my Name throughout all the world . For , as the wise man also expressely testifieth , The Lord hath made all things for himselfe ; yea , euen the wicked man against the day of vengeance . 2 And indeed , God hath so notably inflicted his vengeance vpon Atheists , and so directly powred downe the full vialls of his wrath , vpon the heads of them ; that there can almost none of them be named , neither in the holy Scriptures , nor in Ecclesiasticall Histories , nor in Heathen Writings ; but that it will appeare , that the iudgement of God hath brought them vnto a fearefull and an abhorred end . As I will declare vnto you , by some two or three instances , in euery one of the three forenamed Heads . The most renowned , for professed vngodlinesse , are these . In the Holy Historie ; King Pharaoh , and Antiochus , the King of Tyrus , and the two Herods . In Ecclesiasticall Historie ; Caligula , Domitian , Maximinus , and Iulian. In prophane Historie ; Protageras , Diagoras , Theodorus , Socrates , Epicurus , Bion , Pherecides , and Dionysius . Of all whom , there was not one , that died in his nest , of a faire and kindely death , sauing onely this last ; Whose d●mnation yet slept not : being , though respited , yet not remooued . But for all the rest of them , there was not any one , but he ended his life , by the stroke of Gods iustice ; either mediately pronounced by the mouth of a man ; or immediately inflicted by the hand of God. For the first of them , King Pharaoh : as hee was a notable mirrour of obdured vngodlinesse so was he likewise a mirrour of Gods most iust vengeance : being purposely designed , and appointed by God , vnto none other end , but onely to be an example of note , and eminent document , vnto the whole world , that , Whosoeuer contemneth , and despiseth God , be he neuer so great and mighty a Potentate , shall , for his impiety , be most seuerely punished . For , so indeed he was : yea , and that not with one punishment ; but with all the varieties of Gods most heauy iudgements : which were by God inflicted , not onely vpon himselfe , but also ( for his sake ) vpon his people and subiects . Who were , all of them , plagued , by blood in their waters ; by tempests in their corne ; by Caterpillers in their fruites ; by Grassehoppers in their grasse ; by Murraine in their Cattell ; by Flies , and Lice , and vlcers , in their owne bodyes ; by the sudaine death of all their first borne Sonnes ; and finally , by the drowning of themselues . Who ( as Moses expresseth their destruction in his Song ) did sinke downe vnto the bottome like a stone . And all this fell vpon them , for the onely impielie of their Prince ; the hardned prophanenes of an impious King , bringing a generall plague vpon his whole Kingdome . Which plagues were so exemplarie , and so immediatly from heauen , that euen the very Sorcerers , who were set to affront Moses , and to shew that all his miracles were but sophisticall delusions ; yet were forced to confesse , that they were Gods immediate plagues , and iudgements : This is the finger of God. Thereby plainely declaring , not onely There is a God ; but also , that He is a God of so omnipotent a power , that he is able to subdue the most proud and potent of all his enemies , by the basest and meanest of all his creatures : by Frogs , Flies , Lice , and such like contemptible wormes . A notable Example of that fearefull curse , denounced by Moses ; that such , as will not feare and obey the Lord , shall , in euery part of their estate , be cursed : Cursed in the Towne , cursed in the field , cursed in their basket , & cursed in their dough , cursed in the fruit of their bodyes , in the fruit of their land , and in the fruit of their Cattell ; cursed in their going out , and cursed in their comming in . All which curses fell apparantly vpon the Eg●ptians , as the v●ngeance of God , for their wicked Kings vngodlinesse . Now , for the second of them , Antiochus , whose sacriledges and prophanenesse can hardly be recounted , they were so many and so hainous : there was neuer any man , whom the iudgement of God did cast headlong downe , from a greater arrogancie into a greater miserie . For , he purposing , in the height of his impiety and prophanenesse , to haue robbed the Temple of El●m●is , in Persia ; as he had done before of Hierusalem in Iudea : and so to haue trussed vp , Sacra in saccum , as it is in the Prouerbe ; to haue sacked , and ransacked , and made good prize and booty , of all consecrated and holy things : hee was shamefully beaten , and repelled by the Citizens ( as Verres , in the like attempt , was by the Agrigentines . ) And vnderstanding in P●rsia , of the ouerthrow of two of his Armies in Iudea : he , breathing out fire against the Iewes , and hasting towards them to take his fierce reuenge ; hee was cast downe from his Chariot , to the bruising of all his bones . But the vengeance of God not hauing yet done with him , strooke him with a most odious and incurable sickenesse , which so corrupted and putrified his body , that loathsome wormes crawled out of it , in exceeding great plenty : whereby , the smell of his rottennesse grew so exceeding grieuous , that it made him odious both to his friends , and to himselfe . And so ( as the booke of Maccabees concludeth his storie , noting both the two fore-named points , of his Arrogancy and his Misery , ) He that a little before , thought that he might command the stoods of the Sea ( so proud was he beyond the condition of a man ) was now cast downe to the ground . And thus the Murderer and Blasphemer suffered most grieuously , and died a miserable death in a strange Countrey . They be the very last words of his storie . For the third of them ; the King of Tyrus : who , in the pride of his heart , called himselfe a God , and thought himselfe equall vnto the highest God : the highest God telleth him , that He will bring him downe , and that he shall die the death of those , that are slaine in the middest of the Sea : Who are not onely killed , but also commonly drowned , and cast into the waters , as a prey vnto the fishes . So that , though he boasted himselfe to be a God ; yet should hee finde himselfe , to be but a Man : yea and a miserable man , in the hand of him , that was appointed to kill him . Which fore-threatened destruction , was afterward fullfilled , vpon that whole kingdome . Yea , and that , with so great a desolation , and such incredible crueltie , as the like was neuer exercised before , vpon any Citie . Insomuch , that the Calami●●e of the Tyrians , did passe as a Prouerbe , in mens ordinarie speech . Quae , ex antiqua Tyro . These things are more grieuous , then those that are reported of the ancient Tyrus . Of whose fearefull destruction , Ezeckiel foretelleth , that it should be lamented , with this pitifull eiulation . Quae , est , vt Tyrus , quae obmutnit in medio mari ? What Citie is like Tyrus , destroyed so fearefully , in the midst of the Sea ? For the fourth of them , King Herod the great ; who was indeed the greatest persecutor , that euer the Christians had ( for all other persecutors did but onely persecute Christ , in his members ; but he persecuted Christians in their head ) he strooke at the very head of Christianitie , and persecuted Christ in his owne immediate person : His impietie escaped not Gods iust , and heauie iudgement . For , as he intended , most cruelly to haue murthered the Sonne of the liuing God : so God abused his crueltie , to the murthering of his owne sonnes . Whereby , he became so infamous to the world , that it went of him , as a common Prouerbe , that , Melius est , Herodis esse porcum , qu●m filium . It is better to be Herods Swine , then his Sonne . But yet , here the iudgement of God left him not : but strooke him with so many , and so grieuous diseases together , that to reade , it , it is a wonder . Which Iosephus expresseth , in very fearefull manner . His words thereof , be these . Regi , morbus factus est grauior , poenam impietatis exigente Numine . Lento enim calore torrebatur , qui non tam externo tactu deprehenderetur , quam intùs popularetur v●scera . Aderat & vehemens voracitas , cui necesse esset continuò cibos suggerere . Simulque vexabatur intestinorom exulceratione , & colicis passionibus . Pedes tum●bant flegmate humido & pellucido , similiterque inguina . Ipsa quoque verenda putrefacta scatebant vermiculis , accedente foeda , nec minus molesta tentigine , non sine foetore gravissimo . Super haec omnia , nervorum contractione laborabat , & difficultate anhelitus . Quamobrem , constans erat , inter Divinos & Fatidicos opinio , Regem laesae tot modis pietatis , Deo poenas expendere . Hitherto Iosephus . The Kings sicknesse grew euery day more and more grieuous ; God punishing him seuerely , for his former impietie . For first , he was scorched and broyled with a lingring fire ; which though it could not outwardly be felt with mens hands ; yet did it inwardly eate and consume all his bowells . Hee was taken , beside , with a doggish Appetite , which called for meat almost euery moment . Further , his intestines brake out into putrid vlcers , and grieuously tormented him with colique passions . His feete and flankes , swelled with a flegmatike humor , and his secrets were possessed with an vnnaturall tumor : corrupting most loathsomely into wormes , and exhaling continually most odious stinkes . Yet further , hee was grieuously vexed with the cramps and conuulsions , and greatly tormented with shortnes of ●reath . All which things considered , it was constantly resolued , amongst all Diuines , and South sayers , That they were nothings else , but th● strokes of Gods veng●ance , inflicted vpon him for his former vngodlinesse . Here was a perfect patterne of a miserable man tormented vnder the hand of God : hauing none of all his members exempted from his plagues ; but euery seuerall part , hauing his seuerall torment : dying , in a liuing death ; and liuing , in a dying life . A mirror of that infernall punishment , which God hath in hell appointed for the Atheist . And , not much an vnlike iudgement , fell likewise vpon the fift of them , H●rod called Agrippa : Who making ( vpon a time ) an eloquent Oration ; the people ( after the manner of their hyperbolicall flattering ) applauded him with this blasphemous encomion , That he spake , like a God , and not like a man. Which excesse of commendation , though hee knew to be most impious ; yet ( as the Orator speaketh in another like case ) Alieni facinoris munus●ulum non repudiavit : He would not refuse their present vnto him , though hee knew it was their sinne : It being so kindly offered he would not vnkindly refuse it ; but ( though it were their blasphemie ) yet did willingly accept it . Hanc impiam adulationem nec castigans , nec repellens , as Iosephus punctually obserueth : Neither repelling , nor rectifying , this their impious adulation . But God who is iealous of his honor , and , who will not giue his glory vnto any other , he sent his Angell to punish that impious intruder : who smote him with so grieuous a disease , that his body corrupted all into wormes . And thus was his end . 3 Let vs now proceed vnto those other Examples , which before I haue named out of Ecclesiasticall Histories . Of whom , the first , Caligula ; as he was a cruell Tyrant , in all his other gouernement : so , in the end he grew vnto that madnesse , as to assume the highest diuine honors vnto himselfe . Whose impietie and prophanesse , Iosephus expresseth in these words vnto vs. Inflatus potentiae magnitudine , oblitus est se esse hominem ; & contumeliosus in superos , ad reliquam insaniam , divinos etiam honores vsurpare ausus est . He being puffed vp with the greatnesse of his power , forgate himselfe to be a man : and growing proud against the gods , added this vnto all the rest of his madnesse ; that he presumed to appoint vnto himselfe diuine honors . Templum numini suo proprium , & sacerdotes , & excogitatissimas hostias instituens : as Suetonius , addeth . He appropriated a speciall temple vnto his owne godhead ; Yea and appointed both Priests and sacrifices for it : accepting euen the title of Iupiter Latialis . But , what was the ende of all this wicked glory , and of his prophane consecrating himselfe for a God ? Did God leaue it vnreuenged ? No. But , as Salomon , when he had forsaken God , God likewise ( in some degree ) forsooke him , and out of his owne Seruants stirred vp many dangerous aduersaries against him : so did he likewise with this man ; permitting him to fall into their hands , and to be murthered of them , with no lesse then thirty grieuous wounds ; as Iosephus reporteth them . Confecerunt eum , illatis certatìm crebris ictibus . For the second of them ; Domitian ; whom Eusebius affirmeth , to haue bin the true successor of Nero , for his impietie , and Theomachie : and who ( as Aurelius Victor reporteth ) more Caligulae , Dominum se , Deúmque vocari , coegit : Who , like impious Caligula , commanded himselfe to be called , both Lord , and God : but with the same successe . For , as he was an imitator of Caligula's impiety : so was he likewise his successor in his misery : being murthered ( as hee was ) by his owne seruants , and slaine , with no fewer , then with seauen deadly wounds . And this was the end of that immortall god . For the third of them , Maximinus , a perfect aemulus of the bloody King Antiochus , both in the impiety of his life , and in the misery of his death ; I haue largely extended that parallel betweene them , in many points of the comparison : both of them being strucken with most horrible sicknesses ; and both of them confessing , the stroke to be Gods. Onely , with this note of difference , that this Maximinus , before his loathsome sicknesse , by which hee lost his life , was strucken from heauen with lightning ; by which hee lost his eyes . And this ( as Eusebius affirmeth ) was the stroke of Gods iustice . That he , who before had burned out the eyes of many faithfull Christians , should now himselfe haue his owne eyes burnt out . And for the fourth of them , Iulian ; whose infamy will neuer die , for his blasphemy against Christ , and crueltie against Christians : he was very strangely killed , in his warre against the Persians ; being sodainly strucken with an vncertaine hand , but yet making a certaine wound . Peraduentnre by one , who , in his simplicitie , shot his arrow at randon ; not purposing , either to hurt him , or to hitte him ( as it fell out in Ahab , another profane King : ) but , without peraduenture , God directing the shooter , and leuelling the shotte , at his owne appointed marke : which hee failed not to hit , and to strike home , so sure , that ( as Abishai sayd ) hauing strucken himonce , he neede to strike him no more . And so there he died , directly ascribing his death vnto Christ : as before I haue obserued . 4 And diuers such like fearefull iudgements , do euen the Heathens themselues report , to haue hapned vnto Atheists : as may euidently be seene , in all those men , whom before I haue reckoned vp , by their names ; as infamed in their writings , for the principallest Atheists . For the first of whom , Protagoras ; though his fault were nothing else , but a seeming to doubt , whether there were a God ? yet , euen that scepticall impiety , escaped not the censure , of the Areopagitae ; but , by their decree , receiued the punishment , not onely of infamie , but also of banishment ; they sentencing , that his bookes should be publikely burned , and himselfe perpetually exiled . Yea , and where humane punishment left him , there diuine ouertooke him . For sayling ouer the sea , in the time of his banishment , he was by it deuoured , and swallowed vp . For the second of them , Di●goras : who is noted , as one of the principallest Atheists , in the writings , not onely of Christians , but of Heathens . He , in his impietie , was so publike , and notorious , that hee was not onely condemned , but also proscribed , by the people of Athens : Who propounded a Talent , vnto any man , that should kill him ; and two , vnto any , that could bring him forth aliue . Which punishment , though , at that time , hee escaped by flight ; yet could he not escape from the punishment of God. No flight could saue him from it . For , hee attempting diuers times to haue taken the Sea , it euer , vpon his first entring into it , grew so raging and violent , that hee still was forced againe to forsake it . Vntill , at last , he aduenturing , and putting all vnto the hazard , to auoid the ●ruelty of his fierce pursuers ; he ( as Protagoras before ) was swallowed vp of the waues : God taking his punishment , into his owne hands . For this , euen Athenacus obserueth , as the worke of Gods Iustice , inflicting due punishment vpon his vngodlinesse . Yea , and Tully reporteth , that , when hee was in the tempest , and before hee was drowned ; those that were in the shippe with him , obiected it vnto him , that it was for his vngodlinesse , that that tempest so afflicted them : ( euen as in a like case , the Saylers obiected it , vnto the Prophet Ionas . ) And though for the present , he turned it off , with a scoffe ; yet he payd for that profanenesse , with the losse of his life : All the rest of the Company , being punished by God , for one Atheists impiety . A thing , which so commonly falleth out , that ( as Xenophon obserueth ) all men , in their sayling , desire , for their Companions , to haue rather religious persons , then Atheists . Qui nauigationem eligunt , cum pijs potiùs eligere solent , qu●m cum ijs , qui impium aliquid perpetrârunt . And they doe wisely in it ; lest through other mens impietie , they bee punished for company : as it fell out , both with Ionas , and Diagoras . Whereas , on the contrary , S. Pauls pietie preserued all his Companie . For the third of them , Theodorus ; who , for his notable profanenes , was surnamed Atheos , as ( before him ) was Diagoras : he , for that his impietie , being questioned publiquely , was , by the sentence of the Iudges , both condemned , and executed ; being forced to drinke a cup of deadly wine , as it is in the Psalme . For , that was the punishment appointed by their Lawes , for the death of such profane and impious persons : That they , which had made others drinke in the poyson of their wicked opinions , should themselues , by drinking poyson end their owne wicked liues . For the fourth of them , Socrates ; though he were a man , so rare and excellent , for all morall vertues , that he is said to be the first , that euer called Philosophie downe out of heauen , and brought it to bee familiar , and to conuerse among men : yet , because his morall vertue was not seasoned with the Theologicall vertue of true Piety ; but , that hee was esteemed ( though falsely ) to be a derider of all the Gods ; the same Law , which before had seazed on Theodorus , tooke hold likewise on him : and sentenced him to the same condemnation , whom it held to be guilty of the same crime . And so , hee drinking of the very same Cup , did end his life also with a draught of poyson . Now , if any man do thinke , that the iudgments of those forenamed persons , are not rightly ascribed , to bee the iudgments of God ; because they were pronounced , by the mouth of men ; he is greatly deceiued , in his opinion . For ( as the Prophet Moses very truly affirmeth ) The iudgment is the Lords , whose soeuer the mouth be . He ( as the Psalmist testifieth ) not onely standeth among the Gods ; but also iudgeth among the Gods : as not onely present with them , but also president among them . So that , though their iudgement was framed in the Councell of men ; yet was it decreed by the counsell of God. He it was , that decreed the sentence , though he appointed the mouth of a man to pronounce it . The same God , who gaue the sentence ; that , that Blasphemer should be executed , among the Iewes ; was he , that gaue the sentence , that Theodorus , and the rest , should likewise be executed among the Athenians . So that , though they died by the iudgement of man ; yet died they , not without the iudgment of God. But , to proceede with the rest . For the fifth of them , Epicurus : though he denied Gods prouidence , yet he died not without Gods prouidence : but had such a death befallen him , as was most repugnant vnto his opinion . For , whereas he placed his whole felicity in pleasure ; he ended his dayes in most miserable torture ; being tormented in the Bladder , for foureteene dayes together . For the easing of which paine , he so excessiuely dranke wine , that thereof he died drunken : as Laertius testifieth in his funerall Epigram . — sitientiùs hausit Suaue merum : hinc Stygias cbrius ●ausit aquas . Whilst he sweete wine full fast did swallow downe : The Stygian Lake his drunken soule did drowne . And so , as he liued like a Swine , he died like a Swine : wallowing in all fi●thy pleasure in his life , and dying drunken at his death . For the sixth of them , Bion , a great derider of the gods : he was smitten with a very grieuous , and a most painefull sicknesse . Of which , after many paineful remedies attempted in vain , hee finally died in extreame paine and torture : ascribing all his torments to bee Gods most iust vengeance , for his former vngodlinesse . For the seuenth of them , Pherecides ; who boasted himselfe in the presence of his Schollers , That though he neuer offered vnto any of the gods , yet would he leade as happy , and as pleasant a life , as those that should sacrifice their fattest H●catombs : he vpon this his vaine-glorious and blasphemous ostentation , was suddainely strucken with a most horrible sicknesse ; so grieuous and so loathsome , that he was faine to auoyd the society of men , and to shut vp himselfe ( as it were ) in a close prison . So that , whenas any of his friends resorted to visite him , he was growne so deformed , and so ashamed of himselfe , that he would neuer be seene of them . But when they called to him , and inquired of his health ; he would shew them his finger through the rift of a doore , most miserably consumed and eaten vp with lice : and then tell them that his whole body was iust in the same case . And this , AElian reproteth as the iust vengeance of God , inflicted vpon him for his former impiety and irreligion . And , for the eighth of them , Dionysius ; it is true , that hee was a most impious and notorious Atheist : and that he had not onely sacrilegiously despoyled , but ( that which is worse ) irreligiously derided all the sorts of their gods , not sparing euen Iupiter himselfe . And it is also true , that hee was so prosperous , and so fortunate in his wickednesse , that he was neuer punished , neither by fire , nor sword , nor sicknesse , by any of the gods ; though he had blasphemed them all . In so much , that Tullie pleadeth his prosperity in his impiety , as a notable instance against diuine prouidence : insinuating , that if there had bin any , it would surely haue reuenged such sacriledge and blasphemy . But yet , for all that , Valerius Maximus obserueth , that his prophanesse scaped not , but had his due punishment : which fell vpon it , in the time of his Sonne , though it did not in his owne . Tame●si debita supplicia non exoluit ; dedecore , tamen filij , mortuus poenas rependit quas viuus effugerat : He sustained that punishment after his death , which he escaped in his life , and had it payd home in the person of his Sonne , which fell not immediately vpon his owne person . For , his Sonne being driuen out of his Kingdome , and carried away ( as a Captiue ) to Corinthus , was forced to liue there ( as a priuate man ) inglorious : and in the end , to take vpon him , the teaching of a Schoole , for lacke of better ●●intanance . From which , he being also expelled for his notable tyranny and plagosity ; he was forced ( for his last shift ) in most contemptible manner , to beg his liuing from dore to dore , with a Pipe and a Taber . Now , what death , or what torment could haue possibly beene so bitter vnto that olde Tyrant , as to see this great misery of his Sonne , if he could haue fore-seene it . No drowning , no burning , no rotting , of any of all the fore-named Atheists , could haue beene so grieuous vnto his owne person , as this great calamity , which fell out vnto his owne Sonne . For , it is the heauiest of all Gods heauy punishments , when he visiteth the iniquity of the fathers vpon the children , especially in the next generation . And such eminent calamity of the children , doth Aristotle himselfe affirme to be effectuall , if not euacuate , yet greatly to shake the felicity of their Parents , euen after their deathes . So that , none of al the fore-named Atheists escaped the stroke of Gods reuenging hand ; but all of them haue died such miserable deathes , as were due vnto their wicked and vngodly liues . Now , when God striketh men with such vntimely and vnnaturall deathes , that they be not permitted to liue out their dayes , it is a great argument of his wrath : as the Prophet Moses , in this very case concludeth : If these men dye the common death of all men ; or , if they bee visited after the visitation of all men ; the Lord hath not sent me . But , if the Lord make a new thing , and the earth open her mouth , and swallow them vp , with all that they haue , and they goe downe quicke into the pit ; then yee shall vnderstand , that these men men haue prouoked the Lord. Concluding , that their strange and vncouth death , is , not onely the worke of God , but the worke of his wrath . Yea , and Plutarch ( vpon the like occasion ) insinuateth the same . For he noteth it , as the iudgement of God , not onely vpon Tullus Hostilius ( who was an open Atheist ) but also vpon all those other his Successors , that were wicked Kings ; thar , Nullus eorum obijt , secundùm Naturae leges : That none of them had their deathes according to Natures lawes . Which may , much more generally be affirmed of Atheists , then of any other sort of vniust and wicked persons : that none of them doe die faire and naturall deathes ; but all violent and vnnaturall . By which immediate iudgements of God , falling downe so certainely , and so directly vpon the heads of Atheists , more then vppon any other wicked ones ; yea , and so generally too , vpon euery one of them , without all exception ; God doth much more effectually prooue himselfe to be , in the euidence of those workes ; then all the Atheists in the world can prooue God not to be , by the efficacy of their words . 5 But , here it may be obiected , that diuers of those men , whom I here condemne of Atheisme , and produce , as examples of Gods wrath against Atheists , haue bene heretofore , by my selfe excused , and proued to be no Atheists indeed : howsoeuer in the receiued opinion , they were commonly so esteemed . Whereby it may be thought , that either there or here , I haue done wrong vnto the truth . For , if they were not Atheists ; why were they by God punished ? If they were indeed Atheists ; why were they by me excused ? For the better remoouing of which semblance of contradiction , I answer ; that mine excusing them in that place , was not simply to free them from all those degrees of Atheisme , which God might in iustice punish ; but onely to free them from that highest degree of Atheisme , which in the vulgar opinion was imputed vnto them : Namely , from being such desperate and obdured Atheists , as simply & constantly denied there was any God. For , it is very true , which Plato affirmeth , that there was neuer in the world any such kinde of Atheist ; but that , All of those who denied God in the beginning , yet still confessed him in the end . And that therein he held a very true opinion , I plainely exemplified , by all those knowne Atheists , that haue beene most noted and branded for such : who haue all of them , at sometime , and some of them , at all times acknowledged some gods : notwithstanding they denied the gods of their owne countries ; to be truly gods . So that , mine excusing of them , was not , to free them a toto , but a tanto . Not to free them vniuersally , from the whole sinne of Atheisme ; ( which hath a great latitude , and is a body consisting of many parts and members : as I purpose , God willing , hereafter to make plaine ) but to free them from the crime of denying all gods ; which is the highest pitch , and ( as it were ) the ●ead of it . And yet , euen this also , not by peremptorie assertion , but by probable collection , onely out of those heads of their accusations , which haue beene most inforced against them , by their enemies . Now , though they were not guilty of this highest degree of Atheisme , in generally & obstinately denying all gods : yet might they be guilty of many other inferior degrees of Atheisme ; for which God might iustly punish them : and , by their example , teach others to beware of them . For , as it followeth not , on the one side , that , because they denied their false gods , that therefore they must needs denie the true God too : so followeth it not , on the other side , that , because they denied their false gods , they must needs confesse the true . For first , they might denie their false gods to be Gods ; and yet neuer seeke further to finde out any other , vpon a meere dulnesse , & negligence of Religion . And so liue , without any opinion at all of God. At the least , for the most part , though totally they could not . As those men , of whom the Apostle speaketh , that they were , without any God in the world . Which is a priuatiue kind of Atheisme ▪ ●or which , God might as iustly punish those Heathens , as he did his owne people , whom he suffered to perish , for their lack of knowledge . Secondly , they might deny their false gods ; & yet therewithall , deny the true God too . Which is a positiue kind of Atheisme ; by hauing an opinion There is no God : as the ●ormer was a priuatiue ; by hauing no opinion , That there is a God. Of which sort of Atheists , the Prophet Dauid speaketh , when he telleth vs , that , The Foole saith in his heart , There is no God. Which wicked opinion , though none of them all can constantly maintaine , but hold it weakly and infirmely & with many interruptions : yet might God ( euen for this impiety ) as iustly punish them as he did that blasphemer , who offended but in passion . And , thogh diuers of those Atheists , whom before I haue named , haue both repented , & recanted ; wherby they might diuert the seuerity of Gods iudgement : yet might ether their repentance be too weake to turne away the decree of their punishment ; as King Ahabs was : or it might come too late ; as Antiochus his did : or , they might , for the present submit & confesse ; and yet afterward returne vnto their former wickednesse ; as King Pharaoh did . All whom , notwithstanding their former confessions , yet he iusty punished , for their former blasphemies . Thirdly , they might denie their false gods , and seeke about for another ; and yet not hit vpon the right : because they sought him no , wthere they should , that is , in his owne most holy and sacred word . As Athenagoras obserueth of the Poets , and Philosophers . Deum inquirere , tanqu●m inventuri , nimia de se fiducia , conati sunt : non tamen illum vel reperire , vel animi cogitatione complecti potuerunt . Et meritò quidem : Quòd Dei notitism , non ab ipso peterent Deo , sed intra se quisque cum disquireret . The Poets and Philosophers did , ●●th of them , seeke God , praesuming that they could not misse him . But yet , indeed they could not finde him , no nor vnderstand him neither . Because they sought not the knowledge of God , by God ; but onely by confidence ▪ in themselues . So that ( as Lactantius hath very well obserued ) It was easier for them , to discerne their owne gods to be false , then it was , to finde out , who was the true . Tullius dissoluit publicas religiones : sed tamen veram , quam ignorabat , nec ipse , nec alius quisquam introducere potuit . Vt ipse testatus est : Falsum quidem app●rere , veritatem autem latere . Tullie ( saith hee ) could dissolue the false religions : but yet , hee could not finde out the true ; neither hee himselfe , nor yet any other of them : because it was vnto them vnknowne . Insomuch that be professeth , That falshood still appeareth , but Truth alwayes lurketh . Fourthly , they might ( in some degree ) finde out the true God , and yet ascribe his works vnto other false gods : as the Heathen did , the ruling of the heauens vnto their Iupiter ; of the Sunne , vnto Apollo ; of the Seas vnto their Neptune ; and , as the Israelites themselues did , their deliuerance , vnto their Golden Calfe . Which their dishonoring of him , he punished , with the death of about three thousand of them . And might therefore , as iustly , punish the same sinne , in the Heathen . Fiftly , they might denie their owne false gods , to be gods ; and yet accept of others , as false . As we may plainely see , in Socrates : who openly denied the Athenian gods ; and yet beleeued his owne familiar spirit , to be a god , which was , indeed , but a Diuell . Now , this was not to renounce his false Religion : but to exchange one false Religion for another , wherein , his latter impietie , was greater then his former . For which exchange of superstition , euen Plut●rch pronounceth of Tullus Hostilius ; that he was iustly destroyed , by lightning . Sixtly , they might denie their false gods , for a time ; and yet relapse vnto them againe . As Socrates againe did . Who , notwithstanding his former denying of all the Athenian gods : yet at his death , commanded a Cock to be offered for him , vnto Aesculapius . All these wayes ( and many more ) might those men be impious , against the true God ; though they both denied , and derided their false gods . For the least of all which manifold impieties , God might , in his iustice , take vengeance vpon them , as vpon the true Enemies of his true Religion : though they were not in the highest degree of Atheisme . And therefore , there is no wrong done , neither vnto the truth , in excusing them , from some degree of Atheisme ; nor yet vnto Gods Iustice , in punishing them , for other some . CHAP. 16. That the generall Consent of all men , in agreeing so fully , That there is a God ; is an infallible Argument , That there is one , indeed . 2. That , to this end , it is alledged by those Authors , that haue obserued it . 3. In making it , The Law of Nature . 4. In making Consent , a Symptome of Truth , in all things . 5. In making it , the chiefest Argument , that can be brought in this Cause . THE maine purpose of this first booke , is , to proue , There is a God : yet , neither by the view of his workes ; nor by the voyce of his word : but onely , by that inward praenotion , and perswasion , which nature hath implanted in the minde of euery man ; That a God ( surely ) there is . A Lesson , not taught from one man to another , but imprinted in all of them , by the same common nature . It is ( as the Orator asseuereth , in another like matter ) Non scripta , sed nata lex ; quam non ●idicimus , accepimus , legimus ; verùm ex ipsa Natura arripuimus , ●●usimuo , expressimus . It is not a Law , that is written in Tables ; but a Law , that is originally begotten within vs. A Law , which we haue , neither learned , nor receiued , nor read ; but which , by very Nature , we haue inwardly bred . A Law , as largely diffused into the hearts of all men , as the very humane nature is communicated vnto them . For ( as I haue formerly declared ) there is not any Nation , neither Greeke , nor Barbarian , neither Christian , nor Heathen , but that they haue their God ; their Priests , their Temples , their Altars , their Sacrifices , and other such like naturalls of Religion . And yet , all these , so differing one of them from another , that it euidently appeareth , that none of them haue learned their Religion , from their Neighbours ; neither by institution , nor yet by imitation : but onely erected it of themselues , from these two generall grounds of Nature : That there is a God ; and , That hee is to be worshipped . Againe , that , as there is no Nation of men , in the world : so be there no men of any condition , in the world , but that they haue their God : neither superior , nor inferior ; Magistrate , nor Subiect ; learned , nor vnlearned : as I haue largely declared , by particular instance , both of Poets , Lawgiuers , Philosophers , and Artizanes . Nay , yet againe , that , there is no particular person , in the world , but , in some degree or other , at some time or other , he beleeueth , There is a God : yea euen those men , that doe seeme the most to contemne him : Swearers , Blasphemers , & Idolaters . Nay , euen the very Atheists themselues , who make it their profession , to professe , There is no God : yet do euidently enough confesse him , in their deedes ; though they deny him , in their words . They doe really confesse him ; both by that excessiue selfe-loue , whereby they idolize themselues ; and by that inward feare , which they haue of another God , aboue themselues . Yea , and sometimes they are driuen to confesse him in words too : and openly , both to acknowledge and to renounce their former vngodlinesse . Finally , that , though none of all the Atheists should euer haue confessed God ; neither verbally , nor really ; neither directly , nor indirectly : yet that God , who is faithfull , and cannot deny himselfe , he confesseth himselfe , by those remarkeable , and exemplarie punishments , which he notoriously and constantly inflicteth vpon Atheists ; more euidently , then vpon any other sort of Offenders : Thereby , euen proclaiming himselfe , both to be , and to be vnto the Atheist , a professed enemy . So that , there is no part of all the vniuersall , from God vnto the Deuill , but that it proclameth God : no part of nature so disordered , or distorted , but that in this one point it retaineth his rectitude , to beleeue there is a God. Yea , euen the Deuills themselues , in whom the greatest auersion is . Which admirable consent of all the parts of the world together , in this one position , more then in any other , hath beene noted and obserued , almost by all the learned : as I haue formerly declared . 2 In which their allegation , this may further be obserued ( which I haue purposely reserued , for the close of this first Booke ) that the Authors there alledged , haue not onely related it historically , that such a generall consent there is , in beleeuing that there is a God : but they haue also pleaded it logically , as a good and a sound Argument , to proue , that therefore there is one indeed : inferring the truth of the thing so beleeued , from the vniuersalitie of mens consent , in beleeuing it . In which their probation , we may obserue this Gradation , consisting of three degrees . First , that they affirme this generall consent , and agreement of all men , without the dissent of any man whosoeuer , to be the very voice of nature . Secondly , that they affirme , a generall consent , in any other matter whatsoeuer it be , to be a good Argument of the truth . And thirdly , that they affirm , that in this particular truth , which is questioned by the Atheist , it is the strongest Argument , that can be brought to proue it . 3 For the first steppe of which Climax , That this generall consent of all men , in beleeuing There is a God ; is not , either any casuall , and accidentall agreement ; nor any politike composition , made by mutuall stipulation : but the simple and vncorrupted voice of nature , working alike in al men , and speaking vnto them , with one and the same tongue , though they be of diuers tongues , it is expressely affirmed , by diuers learned Authors ; both Philosophers , and Diuines ; both Heathens , and Christians . Tully saith expressely , that , Omnium consensus , est Naturae vox : That the consent of all men , is the voyce of Nature . Nay further that it is , not onely the voice of Nature , pronouncing ; but also , the very Law of Nature , prescribing . Omní in re , consensio omnium Gentium , Lex Naturae putanda est : The generall consent of all Nations , in all matters , is to be reputed for none other , then for the very Law of Nature . Which generall definition , hee pronounceth in that place , vpon this particular occasion , that , Omnes , esse vim , & Naturam divinam , arbitrantur ; That all men generally hold , That there needs must be a God. Yea , and in another place , hee reckoning vp the parts of the Law of Nature , he instanceth Religion , to be the very first of them . Naturae ius est , quod nobis non opinio , sed quaedam innata vis asserat : vt , Religionem , Pietatem , Gratiam , &c. The law of nature is that , which is not implanted into vs , by other mens opinion ; but begotten in vs , by an inward sense of our owne : as Religion towards God ; Piety , towards our Parents ; and thankfulnes , towards our Benefactors . Where he maketh religion , to be more natural vnto vs , then that naturall loue , which we owe vnto our parents . Yea , and so likewise doth Xenophon . Lex apud omn●s homines vnaest , & prima , vt Deos colas : & , vt Parentes item honores . This is one general Law , among al men , and the first of all , To worship the Gods ; and to honour our Parents . Where he also maketh Religion towards God , the very first branch of the Law of Nature ; and Piety towards our Parents , but the second . Yea , and in another place , he inferreth , that , because it is of the Law of Nature , it is also a truth . An tu putas , opinionem hominibus a Dijs innatam fuisse ? Sufficientes eos ad benè vel malè agendumesse , si non essent sufficientes ? Ac arbitraris , homines perpetuò deceptos nunqu●m sensisse ? Doe you thinke that the Gods would euer haue implanted this opinion into the mindes of men , that they are of power to doe both good and euill , if they 〈◊〉 not of such power ? Or can you once imagine , that men should ser euer in this point be deceiued , and yet neuer finde their error ? Conclu●ing , that because it is an inbred opinion , that therefore it is a truth . And the rather , because no man , as yet , could euer proue it false . Neither is this the iudgement only of Heathen Philosophers , but also of diuers of the learnedest Christian Fathers . Tertullian saith , that Ipsum Deum , secundùm naturam , priùs novimus : Our first knowledge of God , is by the inward teaching and instruction of Nature . Which therein hath lessoned vs so perfectly , that , as he there addeth , in another like matter : Quaeres igitur Dei legem habens communem istam in publico mundi , in naturalibus Tabulis ? We neede not to seeke it in the law of God : we may reade it so plainely in the law of the world , in the naturall tables of our hearts . Inferring in the Chapter following , Agnoscant interim Naturae authoritatem , communis parentis nomine : Let them therefore acknowledge the authority of Nature , as of their common Mother . Insinuating , that this lesson , is of her first teaching . So likewise Gr●gorie Nazianzene , Esse Deum , cùm ipse nos asp●ctus , tum Naturae lex , docet : That there is a God , not onely the visible sight of our eyes ; but also the very law of Nature , doth teach vs. So likewise , Lactantius . Naturalis legis caput primum est , ipsum Deum nósse : The very first Chapter of the law of Nature , is to know , There is a God. Yea , & this law of nature is so largely diffused , that it is infused euen into very Beasts : as God himselfe professeth . Yea , and as Xenocrates Carthaginensis also confesseth ; Qui non omn● spem abiecit , quìn et●ā in rationis expertibus animantibus , sit Dei notitia : He was not without some hope , but that , euen the brute beasts had some knowledge of a God. So that he stretcheth this Law of Nature , to as large an extent , as the Emperour Iustinian doth in his Institutions : who saith , that Ius naturale , non est humani generis proprium , &c. He maketh the law of Nature not to be a law peculiar vnto the nature of man ; but to be a common law , vnto euery liuing thing : as the naturall coniunction of male and female , the procreation of young , and such like . Vnto which extended signification of the law of Nature , yet this first head of it , concerning the knowledge of God , extendeth it selfe no lesse , then those his named instances . Nay , indeed much further ; as Proclus affirmeth . For he saith , that not onely things indued with life , but also things without life , haue euery one , in his kinde , not onely a knowledge , but also an acknowledgement of God ; vnto whom they all doe sing with such a voyce , as he hath giuen them . Cuncta pr●cantur , hymnòsque con●inunt , ad ordinis sui ducem ; alia , intellectuali modo ; alia , ration●li ; alia , sensiti●o ; alia , naturali . All things doe both pray and sing vnto their Captaine , and to the Author of their order . Some , after an intellectuall kinde and manner , as Angels ; some , after a reasonable , as Men ; some , after a sensible , as Beasts ; and some after a naturall , as insensible Creatures . Yea , and the three Children , in their Song , allude vnto the same : when they call , not onely vpon a Angels , b Men , and c Beasts ; but also vpon the d Heauens , the e Stars , the ● Winds , the g Waters , the h Hils , and the Mountaines , to bl●sse the Name of the Lord , to prayse him , and to magnifie him for euer . Yea , and the Prophet Dauid doth also the very same . Yea , and euen the very Diuells themselues ( as the Apostle Iames teacheth ) doe not onely beleeue God , but also tremble at him , Yea , and as S. Mathew testifieth , They doe also confesse him . Which though they do not willingly or purposely to honor him , yet doe they therein ( though vnwillingly ) honor him . So that this law of Nature is so forcible in euery creature , that it compelleth all of them to acknowledge their Creator ; yea , euen those that are the most vnwilling to doe it ; the Deuill , and the Atheist . Now , how commeth this law of Nature to be so forcible in them , as to be able to inforce them ? Surely , onely by that reason which Zeno hath alledged , that The Law of Nature is the very Law of God : Naturalem legem , esse Diuinam . This is that which compelleth them to confesse him : That he hath giuen it for a law vnto all his creatures , which they cannot passe : euen from the very Angels vnto the very Dragons : yea , euen to the great red Dragon . This then is the first collection , from this so generall a consent , in beleeuing There is a God ; that it is nothing else , but that Law of Nature , which God hath imposed vpon euery creature ; that they shall in some degree , both know him and confesse him . And to this very purpose it is alledged , by the forenamed Authours . 4 Now , as the forenamed Authours haue esteemed of his so full a consent , in beleeuing There is a God , to be a branch of the Law of Nature , and consequently an infallible truth : so haue diuers others collected it to bee a truth ; because there is so full a consent in it . The former sort , deducing the Consent from the Truth ; and the second sort , arguing the Truth from the Consent . For the same Nature which doth Nihil facere frustrà , it doth also , Nihil dicere frustra too . For , Nullius rei vel sine causa est ortus , vel sine ratione praenotio : as Plutarch truely affirmeth , There is no generation , without a cause ; nor no praenotion , without a reason . So that , Nature neither saith , nor doth any thing in vaine . And therefore , if Nature say , That there is a God , it is not vainely said : but there is surely one indeed . Now , that which all men affirme , they say it not of themselues ; but it is Nature that saith it in them . For , as I haue shewed out of the Romaine Orator , Consensus omnium , est Naturae vox : The Consent of all men , is the voyce of Nature in them . And therefore many learned Authors , both of Heathens and Christians , doe reckon such Consent , to be alwayes a concomitant of the truth : yet not following after it , as an ordinary seruitor ; but going before it , as a Gentleman Vsher. For , it followeth not , that such a thing is true , and therefore there is a generall Consent in it . But it followeth , There is in such a thing a generall Consent : and therefore it is true . For as Aristotle obserues : Quod vniversis videtur , id , esse , dicimus . That which all men affirme , is taken of all men , to be true and firme . And , in another place , he ascribeth as much certainety to Consent , as vnto any thing , that hath bene found to be true , by experiment . Quod omnes aut plures autumant , adducit homines , vt existiment , hoc ipsum dici , tanquam vsu perceptem , aut experimento cognitum : That which all , or the greatest part of men , doe beleeue , may iustly be beleeued , to haue beene found ( vpon triall ) an experimented truth . Yea , and in another place , he citeth the testimony of the ancient Poet Hesiodus , vnto the same purpose , Quam populi celebrant , omninò fama perire Nulla potest — What all men speake , and Fame doth crowne , That cannot easily be layd downe . And therefore is not likely , to haue beene rashly tak●n vp . Certus abest Author ; sed vox hoc nuncia● omnis . Credo tibi , verum dicere ▪ Fama , soles : saith another to like purpose . There is a constant rumor runn's ; Ye● want's a certaine 〈◊〉 . But , Fame , thou vsest to speake truth : I credit thee , the r●ther . Now , if a common fame be such an Argument of the truth , which many men divulge against their inward perswasion : then , how much more is the inward perswasion it selfe , when it is vniuersall , and begotten in the minde , not by any outward fame , but by a naturall inward worki●g ? As it is in this perswasion ; That there is a God. Here , the perswasion groweth not out of the fame ; but the fame out of the perswasion . And yet , is the fame as large as the perswasion : as Aristotle , in plaine words , doubteth not to affirme . Vetus est fame , & quidem haereditaria , mortalium omnium ; Vniuersa , a Deo , & per Deum , nobis esse constitu●a . It is both an an●ient , and a natur●ll fame , vniuersally diffused into the mindes of all men ; that from God , and by God , proceedeth all our good . Alledging this vniuersalitie of consent , to be a good argument , of the vndoubted truth of it . The same Philosopher defineth that to be probable , which seemeth to be true , either vnto all men , or to the most men , or , at the least , vnto wise men . Probabilia sunt , quae aut omnibus aut pluribus , aut sapientibus videntur . Then , must that needs be more then probable ; Quod , & omnibus , & pluribus , & sapientibus videtur : as this doth , That there is a God. This can be thought no lesse then a necessarie truth . For ( as Seneca obserueth ) Multum dare solemus praesumptioni omnium hominum . Veritas argumentum est , idem omnibus videri . Wee vse to ascribe much vnto a generall perswasion . It is an argument of a truth , to seeme a truth vnto all men . Nay , it is more then an argument of a Truth . It is ( as Tullie too affirmeth ) a very necessarie truth . De quo omnes consentiunt , id verum esse necesse est : That , whereon all men are agreed , that must needs be true indeed . Neither doe these Heathen men onely , giue this great ascription , vnto the consent of all men : but diuers Christian Diuines , doe also the very same . Chrysostome saith , that it is Grande indicium veritatis , cùm vnoore idem pronuncient . It is a great argument of the truth , when many doe speake the same . things , with one mouth . Pleading this , for the consent , euen of the Holy Euangelists : and out of their consent , concluding their truth , as by a firme Argument . And Hierom saith likewise , that , Etiam si Scr●pturae authoritas non subest ; tamen orbis consensus instar praecepti obtin●● . That though there ●e no expresse warrant of Scripture , yet the consent of the world , is as good as a praecept . Which , though hee there pronounce , in the person of an Heretike : yet in the person of the Orthodox , he doth not reuoke ; confirming by his silence , what he reproues not by his speech . So great an estimation , ●aue all learned men ascribed , vnto the consenting of all men . Yea , and diuers of them haue beene so zelous , in defending it , that they set a stigma , and a note vpon all that impugne it . Aristotle censureth them , to be a carping and captious kinde of men , who loue to reproue all othere mens opinions , and yet can bring ●o better themselues . Qui fidem [ consensus ] tollit , non valde probabiliora dicet . Tullie goeth a steppe further , and passeth an harder censure ; imputing v. to them not boldnesse , but malipertnesse . For , though he were one of the Academikes himselfe , who chalenged vnto themselues a Libertie of speaking , both for and against euery thing : yet de●●ieth hee , euen to Academikes the libertie of speaking against Consent : pronouncing that , to be , not libertie or and a citie , but petulancie and procacie . Tum demùm mihi procax Academia vid ▪ b●tur , fi omnes consenserint : Yea , and Caecilius censureth it , to be such a kinde of boldnes , as he cannot so much as thinke on , without great impatience . Cùm omnium Gentium , de Dijs immortalibus , quanvìs incerta sit vel ratio , vel origo ; maneat tamen firma consensio ; neminem fero , tanta audacia , tamque irreligiose , nescio qua prudentia , tumescentem , qui hanc religionem , tam vetustam , tam vtilem , tam salubrem , dissoluere , aut infirmare nitatur . Seeing there is a generally receiued opinion of God , through all the nations of the world , wherein the consent of them all is most certaine ; though both the reas●n , and originall thereof , be vncertaine ; the boldnesse of those men is not to be indured , nor their profanesse to be suffered , who ( swelling with an opinion of th●ir owne proper wisedome ) dare presume , to impugne so ancient , so profitable , and so wholsome a Religion . Clemens Alexandrinus taxeth those men ( which consent not with all other men , in this generall and naturall beleefe of a God ) to be not insolent , or malipert ; but to be plainely impudent : and sayth , that they doe , Omnem exuere pudorem , aduerùs veritatem . And Zacharias Mytilenensis , hee censureth them , to be no better then mad-men . Commun●m omnium sententiam destruere , est dementissimum . To impugue the common opinion of all men , is the action of a Mad-man . Thus you see , how great Authoritie , all learned antiquitie doth ascribe vnto Consent ; and how tender they be ouer it , making it so certaine an Argument of truth , that they cannot brooke any man , that doth seeke to oppose it . 5 Now , as this generall Consent of all men , is an Argument of truth , in euery other thing : so is it most of all , in this our present Question . To proue , There is a God. For though many other Arguments may be brought ●o confirme it ; and so be , by learned Writers , both of Heathens , and Christians : yet is none of them all , of greater weight , and importance . Tullie saith , that , Firmissimum hoc afferri videtur , cur Deos esse credamus ; quòd nulla gens tam fera , nemo omnium tam sit immanis , cu●us mentem non imbuerit Deorum opinio . This is the strongest reason , why all men should beleeue , that there is a God ; because all men doe beleeue it : And , because there is not any , either Nation so fierce , or Person so sauage , but that his minde is indued , with some opinion of the Gods. And againe in another place . Intelliginecesse est , esse Deos ; quoniam insitas eorum , vel potiùs innatas cognitiones habemus . We must needs beleeue , that therefore there be Gods ; because the opinion of them is so generally ingrafted , or rather indeed inbred in our mindes . And againe , in the same place . Esse igitur Deos , consitendum est : — quoniam ferè constat inter om●es , non Philosophos solùm , s●d etiam indoctos . Wee must needs confesse , that therefore there is a God : because , both Philosophers and ignorants doe so generally agree in it . Pressing still this consent , as a good Argument to conclude it . Yea , and Velleius , obseruing , with how great an applause , this naturall anticipation , and presumption of a God , was receiued and vrged by all the Philosophers ; hee seeketh cunningly to deriue the whole credit of the first inuention of this Argument , vnto his Maister , the Epicure : affirming , that though diuers other Philosophers had obserued , that a generall consent there is , in beleeuing a God : yet that onely Epicurus was hee , that collected , that this Consent had the force of an Argument , to proue it . Epicurus solus vidit primùm , esse Deos ; quòd , in omnium animis , eorum notionem impressisset ipsa Natura . Other Philosophers , do but onely report , and note this Consent ; that we may know that such a thing there is . But the Epicure notes this of it , that a sound and firme conclusion may be gathered from it . Which , his so strong ambition , to make his Maister , the Epicure , to be the first Author of this subtile inuention , doth euidently shew his great conceite of it ; and how strong , and inuincible an Argument hee thought it . But , Co●●● , the Academike incountereth Velleius , in that his assertion , and will not suffer him to steale away the glory of this Argument , onely vnto Epicurus , from the rest of the Philosophers : which he ascribeth vnto them , as well as vnto him . Commune hoc est argumentum aliorum etiam Philosophorum , This is a common Argument with other Philosophers , as well as with Epicures . And , that he spake no more then the truth in it , we may euidently see in Plato : who , among diuers other arguments , to proue There is a God , nominatìm instanceth , in this generalitie of Consent . O amice , facile est veritatem hanc ostendere ; Quòd Dij sint . — Primùm enìm , Terra , Sol , Sydera , ipsúmque Vniversum ; temporum quoque ornatissima varietas annis men sibusque distincta id ostendunt ; Graecorum praetereà Barbarorúmque omnium Consensus , Deos esse fatentium . It is easie ( my good Friend ) to make euident this truth , That there needes must bee a God : The Earth sheweth it , the Sunne sheweth it , the Starres sheweth it , the World sheweth it , the most beautifull varietie of times and of seasons , of yeares and of moneths sheweth it : And , the generall Consent both of Greeke ; and Barbarians , confessing a God , that likewise sheweth it . Where it euidently appeareth , that he not onely reporteth , that there is a Consent , both of Greekes and Barbarians , that There is a God : but also , from thence collecteth , that therefore there is one indeede : pressing this Consent , as a principal Argument , which proueth the truth of it . And the same wee may likewise see , in all those other Authors , whom before I haue alledged to be the Reporters of this general Consent ; that al of them intend it , to this only end , to vrge it as an argument , to proue , There is a God. So then ▪ the whole sum of this first book , may be contracted into this short Syllogisme : That , which hath at all times , and in all places bene beleeued of all men , that cannot possibly be false , but needs must be a Truth . But , That there is a God , hath at al times , and in all places bin beleeued of al men . Ergo , this cannot be false , but must needes be a Truth . The Maior is proued to be true , because , The Consent of all men is the Voice of Nature : which is not the voice of Error . The Minor hath bene proued , through the tract of this whole Booke . And therefore , the Conclusion cannot be denied . The End of the first Booke . The second Booke : Of the Grounds of Arts. CHAP. I. That all Arts leade to God. 2. The Metaphysicks , by two Arguments . 3. The first is , the limiting of all finite things : as of naturall Bodies . 4. And of their naturall faculties . 5. And yet not by the Sunne , which it selfe is limited : 6. Both in his working : 7. And in his moouing 8. By the limiting also of ●ll artificiall faculties . 9. And finally , by the limiting of all spirituall Graces . I Haue in the former Booke instructed the Atheist , out of The voyce of Nature ; and proued vnto him , That there is a God , by that naturall perswasion , which is generally begotten in the hearts of all men . Which , like a priuate and domesticall Schoole-master , teacheth the Atheist that Lesson , by a secret suggestion , as it were , the A , B , C , and first elements of Religion . The force and power of which inward instruction , the very Atheist himselfe feeleth sensibly within him . For , there is no Atheist in the world , so obdurate and hardened , but hee is oftentimes inforced to confesse , There is a God. Yea , & that not only against his will , by the stroke of Gods iudgements , which extort an vnwilling confession from him ; but also sometimes , by his will , and of his owne free motion , without any violence or outward compulsion , onely by the force of this inward perswasion . Nay , there is none of them all , so desperately wicked , but that , at some time or other , in some sort or other , he will serue some God , though he pretend to contemne all . Or , if he refuse to serue him ; yet hee cannot chuse but feare him , euen because he serueth him not : as being conscious vnto himselfe , euen by Natures inward lessoning , that his seruice is due vnto him . And that therefore , for his neglect of it , he is subiect to due punishment : which is a reall confession of him , yea , and that a very strong one . Thus forcible an operation , hath this inward voyce of Nature , in the hearts of all men , euen in the wickedest among them . Now , hauing thus , in the former Booke , instructed the Atheist in this first principle of Religion , by the voyce of his owne Nature , as of a domesticall and priuate Instructor : in this Booke I intend to bring him out , a little further , and to send him abroad vnto the Heathen Philosophers , as vnto the Schoole of more publique and expert Teachers . For that , which dame Nature doth but only affirme vpon her bare word , that doe the Philosophers both confirme by reasons , and declare by sensible Demonstrations . And though none of all those Arts , which they inuented , doe purposely propound to intreat of God , as of their proper subiect ; neither any of them haue this our present position [ That there is a God ] for one of their principles , as Theologie hath : Yet is there none of them , but that it affordeth vs some matter or other , from whence we may collect , that there needes must be a God. As we may euidently see , in all the seuerall parts of Philosophie . Let me giue you but a taste of some few , for all the rest : because the Argument is not popular . And therefore , it is but equall , that my stay vpon it should bee the shorter . The instances whereupon I will chiefely insist bee these : Two , out of the Metaphysicks : The bounding and limiting of all finite things ; and the extending of mens app●tites beyond all boundes and limits . Two , out of the Physickes : The first Cause , and , The first Moouer of all naturall things . Two , out of Phisick : Diseases , and their Remedies . Two out of the Politicks : the growing , and decaying of Kingdomes , and Empires . Two , out of the Ethicks : the way to Felicity , and Felicity it selfe . Foure , out of the Mathematicks : Punctum in geometrie ; Vnitas in Arithmeticke ; Ordo in Astronomy ; and Harmonia , in Musick . Finally , there is no Art , neither liberall , nor illiberall ; but it commeth from God , and leadeth to God. And this is the substance and oeconomy of this second booke . 2 Let vs first beginne with the Metaphysicks ; which Aristotle calleth , The first Philosophy , Primam Philosophiam : and so by degrees , descend downe vnto the rest . It affoordeth vs two considerations : from whence wee may collect , euen by the light of nature , that There needes must be a God. The first is , The bounding and limiting of all finite things . The second , The boundlesse and vnlimited appetite of mens soules . 3 For the first of which two points ; look throgh the whole world , & throgh all the sensible bodies , therein contained , & you shal euidently see , that though many of them be great , yet that none of them is infinite : there is none of them so great , as to be without his limit . As euen Aristotle himselfe , both affirmeth and proueth , in his first booke , De Coelo . Where , he plainely and categorically setteth downe this conclusion : Corpus infinitum , in ratione rerum , esse non posse . That it is a thing , contrary to the nature of things , that there should bee any body , without his termes and limits ; No , not euen the body of the vniuersall world it selfe : as , in the conclusion of the same chapter he expressely inferreth . Vniuersi corpus , infinitū esse non posse , ex ijs , quae diximus , patet . Then much lesse can any part of the world be infinite , if the whole be not . Vnlesse we should make the whole to be lesse then his owne part : which were vtterly absurde . And therfore all the parts of the world , must needs be limited , & determined . Let me giue you an instance or two , to this purpose : and that out euen of Aristotle himselfe . Terra in Aqua ; haec , in Acre ; Aer , in Aethere ; Aether , in Coelo est collocatus . Ipsum verò Coelum , nullo in alio corpore est vlteriùs collocatum . The Earth , that is bounded and limited with the Water ; the Water with the Aire ; the Aire , with the Fire ; the fire with the Heauen . The heauen is not bounded , with any further Body . How then is the Heauen bounded , if it be not boundlesse ? Why thus . Euery one of the lower heauens is bounded or limited , by the conca●e , or hollow part of his higher : vntill we come to that , which is the highest of all , and containeth all the rest , being contained of none . And yet , euen that is not without his bounds , but is limited and determined , within his owne conuexe or swelling superficies : as a man is , by his skin●e , or a bubble of water , by his thinne filme . So that , there is not , in Nature , any Body , that is infinite , nor any that is without all limit . To be vnlimited and boundlesse , is onely the Prerogatiue of the Maker of all things : as Prosper very well , and truly obserueth . Nílque adeò magnum est , quod non certus modus arcet . Et Coelum , & Terras , & totum denique mundum , Limes habet . Meta est altis , & meta profundis . Sed nusquam non esse , Dei est : qui totus , vbíque , Et penetrat Mundi membra omnia liber , & ambit . Ther 's nought so vaste , as to be voyd of limit . Both H●au'n , and Earth , and all the world hath bounds . All heights and depths haue termes , is we esteeme it : Height ne're so high , be Depth ne're so pro●ound . Vnlimited , and no where not to be , Agrees to God alone : Who wholy is The whole World through , and euery least part : He Within doth pierce , without doth compasse this . So that , there is not any Body , in Nature , so infinite , but that it is pre●●●ed within some bound and limit . Now , euery finite Body , being thus bounded & limited , it must needs haue had those bounds prescribed vnto it , by some other thing , and not by it selfe . For , euery thing , by nature , being desirous of scope , and seeking to inlarge it selfe , as farre as it is able ; if it had the setting of his owne bounds and limits , it would set none at all ; but would be as infinite , as God himselfe is : who hath the setting of limits vnto all things . And therefore ( as you see ) hath set none vnto himselfe : but is illimitable , and boundlesse . Nullis neque finibus , neque spacijs ●oarctatus : as Saint Hilarie teacheth : Being no way straitned , by any space , or place . And so would it be with all other things too ; if they had the assigning of their owne bounds and limits : they would all of them , be boundlesse . Because all bounds , be like bonds , and like shackles , vnto all things : which they would neuer put vpon them , if they could be without them . For ( as Scaliger well obserueth ) Vnicuique enti , insita est appetitio infinitatis , There is in euery thing , an appetite to make it selfe infinite . The Sea , if it could eate vp the whole Earth , and make all the Globe , Sea ( as it once was ) it would surely do it . For , the waters do desire , to stand aboue the mountaines ; as the Prophet Dauid testifieth . Againe , the Earth , if it could vtterly close vp the Sea , and make all the Globe , dry-land , it would surely doe it ; as Esdras notable expresseth in a witty apologue . I came ( saith he ) into a Forrest , in the plaine , where the Trees held a Councell , and sayd ; Come let vs fight against the Sea , that it may giue place to vs , and that wee may make vs more woods . Likewise , the floods of the Sea tooke counsell , and sayd ; Come , and let vs go vp , and fight against the Trees of the wood , that we may get another Country for vs. But the purpose of the wood , was vaine : for the fire came downe and consumed it . And the purpose of the Sea , was also vaine : for the sand stood vp , and stopped it . Whereby it appeareth , that there is , in all things , a desire to dilate , and to ingreat themselues . And therefore would neuer shut vp themselues , within bounds and limits , as it were , in a prison ; if they themselues had the setting and appointing of them . Therefore , as it is true , that Nullum ens finitum , est a se : so it is likewise true , that Nullum ens , finitum est a se. As nothing , that is finite , is of it selfe : so nothing that is , is finite of it selfe . But all the finite things , in vniuersall nature , haue both their being , and their bounding of some other . And they all doe feele within them , the imperiall power of a superior Nature : which hath appointed , and prescribed those limits ▪ vnto them : and therefore are wel content , to containe themselues within them : as obeying the command of him , that ruleth ouer them . Nonnè vides ( saith Claudian ) operum , qui se , pulcherrimus ipse , Mundus amore ligat ? nec , vt connexa , per aevum , Conspirant Elementa sibi ? quî , limite Phoebus Contentus medio ? contentus littore Pontus ? Et quî perpetuò terras ambítque , vehítque , Non premat incumbens oneri , nec cesserit aër ? See'st not the World , of Natures work 's the fayrest , well I wot , How it , it selfe together tyes , as in a true-loues knot ? Nor see'st how th' Elements , aye combin'd , maintaine one constant pl●● ? How th' midst of Heau'n content's the Sun ? and Shore containes the Sea ? And how the Ayre both compasseth , and carrieth still Earths frame ? Yet neither pressing burthens it , nor parting leaues the same ? This abiding of those things within their bounds and limits , cleane contrary vnto their naturall Appetites , doth euidently declare , that those bounds were neuer set vnto them by themselues , but appointed vnto all of them , by some other , whose prescribed law they are compelled to beare . Now , who can this be , that thus circumscribeth all things , within their set limits , but onely God himselfe : who is , both the Maker , and Ruler of all things ? For , what other could set bounds , both vnto Heauen and Earth , but onely the Creator and Maker of them both ? who , must needes be God. And therefore he it is ( as the Prophet Dauid testifieth ) that hath both a founded the Earth , vpon the waters ; b and bounded the Sea , within his bankes ; c and spread out the Heauen , as it were , a curtaine . He it is ( as the Prophet Isay testifieth ) that doth , Palmo , coelos ; pugillo , aquas ; digitis , terras metiri : that counteth out the heauen , with his span ; and measureth the waters , with his fist ; and comprehendeth the dust of the earth , in a measure ; and weigheth the mountaines in a waite ; and the hills , in a ballance . So that , the bounding and limiting of al the forenamed things , is the worke of none other , but of God , their Creator : who ( as Boetius truly calleth him ) is Principium , Vector , Dux , Semita , Terminus , idem . The first Beginner , and the Bringer on , The Guide , Path , Terme and all , is God alone . A●d this is confessed , not onely by Christians ; but also by diuers of the Heathens themselus . Ovid , describing the creation of the world , he ascribeth it expressely vnto a God , though he could not tell what God. But he numbreth as his workes , all the forenamed particulars ; Of compassing the earth about , with the water ; that , with the ayre ; and that , with the heauen ; of the bounding of the Seas within their shores ; of the stretching out of the feilds ; the raysing vp of hills ; the pressing downe of valleyes ; the growing vp of woods ; and diuers such like . All which , he pronounceth to be the works of God. Yea , and that , not onely in respect of their creation , and making : but also , euen of their circumscribing , and limiting . — Limitibus , dis●revit omnia , certis . With bounds distinguished , all things are limited . Insisting , nominatìm , vpon this point of their limiting . So likewise , Orpheus . Tu mundi terminos habes Vniuer si . Th●u , God , hast in thy hands , Of all the world the bounds . So likewise Pindarus : Sed discriminat omnia , interminata vis & potentis . It selfe a boundlesse power is , That setteth bounds to all things else . And , that this was not the idle fiction of Poets , we may see by the grauer sentences of the learnedest Philosophers : who casting about , with the best wit that they had , from whence this limiting of things should proceed ; haue , at the last , beene constrayned , to ascribe it vnto God. Anaxagoras affirmeth , that there is , a certaine infinite Spirit , [ Mens ] whose power and vnderstanding hath giuen bounds and limits , vnto euery finite thing . And of the same opinion was likewise his master Anaximenes ; as Tullie reporteth , in the very same place . Anaxagoras , qui accepit ab Anaximene disciplinam , primus , omnium rerum descriptionem & modum , Mentis infinit●e vi ac ratione , designari , & confici voluit . And , indeed , Anaxagoras did so totally ascribe , all the noble workes of nature , vnto the working of this M●ns ( which was his Philosophicall appellation of God ) that they vsed to call him , Mens , in derision . Yet , and , euen Aristotle himselfe , seemeth to taxe him , for it : and , yet , hee agreeeth with him in the very same point . For he saith , that there is , Quid. dam infinitum , cuius non est principium : sed hoc , principium caeterorum , quòd , & continet ipsum omnia , & gubernat . There is ( saith he ) a certaine infinite thing , which is it selfe without all beginning : and yet is the beginner of euery other thing : yea both their maintainer , and their gouernor . So that , this Infinitum , is both the beginning , from whence all things doe proceede ; and ( as it were ) the place , wherein all things are contayned ; yea , and the very Gouernour , by whom all things are ruled . And this Infinitum ( which doth thus finire , & continere omnia ) he calleth afterward , Divinum , that is , a Divine thing . Yea , and this , in the same place , hee plainely affirmeth , to be the common Tenet of all the Philosophers . Omnes , qui dignè Philosophiam tetigisse putantur , de Infinito sermonem fecerunt . Ac omnes , ipsum , vt principium quoddam eorum quae sunt , posuerunt . All those , that haue beene worthy to handle Philosophie , make mentiom of that Infinitum . Yea , and all of them confesse , that infinite thing to be the first beginner , and originall of all things . And that it may appeare , that he reciteth not this opinion , as reprouing or disliking it , hee , in plaine words , confirmeth it : and saith , that it was , with great reason , that they affirmed it . Principium omnes , infinitum ponunt , cum ratione . Now Aristotle was a man , as greatly addicted , vnto his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as Anaxagoras was , vnto his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ascribing all things , so absolutely , vnto the power of Nature , as if hee had beene hired to write in her behalfe . Insomuch that , as he called Empedocles , Naturae interpretem : The interpreter of Nature : so Suidas calleth him Naturae Scribam , The Scriuener of Nature . And therefore , he would neuer haue transcribed this circumscribing power , from his beloued Nature , vnto any such supernaturall cause , as that Infinitum Diuinum was ; if , with the Egyptian Sorcerers , hee had not beene constrayned to confesse , that in this worke , is the finger of God. Which yet , in another place , hee more plainly affirmeth . For he saith , that , God is therefore called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Id est , circumscribi omnia : & quia nihil in rerum natura sit , quod in infini●tum ex●urrat . God is called Peproméne , from his bounding of all things , and leauing nothing vndefined , without his bounds and Limits . For , nothing can exceed those termes and limits , which Fate hath prescribed . Which worke , Philolaus also ascribeth directly vnto God : affirming expressely , Vn●versa , tanquam in carcere , a Deo contineri : That all things are shut vp , by the appointment of God , within their bounds and limits ( as it were ) into their prisons . And this worke , of thus bounding and limiting of all things , doe the Greeks acknowledg , to be the worke of God , in calling their great God Iupiter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Limiferum , or , Rerum terminos afferentem , as Homers Translator renders : him that is , The appointer of limits vnto all things . And the Romanes likewise , doe seeme to acknowledge the very same , in calling the same God , Iovem terminalem : that is , Iupiter the Limiter , or the Bounder of all things . Thus , the bounding and limiting of all naturall bodies , doth leade vs , by the hand , vnto the knowledge of a God. 4 And so doth likewise , the bounding of their naturall powers and faculties . For , in these inferior parts of the world , wee may obserue a fiue-fold difference among the Creatures : euery one of them , hauing their proper and peculiar faculties , so defined and circumscribed , that none of them can exceede the bounds of his owne nature , nor exalt it selfe to the state of his superior ; but abideth in his owne ; and can goe no further . By which Hierarchie of the Creatures , we may easily ascend , and climbe vp vnto God , as it were by an Ascendent , consisting of fiue steppes . For , ( as the Orator truly affirmeth ) Si a primis , inchoatísque naturis , ad vltimas perfectâsque volumus procedere ; ad Deorum naturam perveniamus , necesse est . If wee will first beginne with the vnperfect works of Nature , and by degrees ascend vnto those that are perfecter ; they will leade vs , by the hand , to know the nature of God. And therefore , this Argument is much insisted on ; both by Tullie , the Orator , in the forealledged place ; and by Plotinus , the Philosopher , as Theodoret recordeth ; and by the learned Fathers , S. Augustine , and S. Gregorie : and yet , most fully , by Raymundus de Sabunde . Wherein , I haue obserued , that euery one of them , though they handle the same matter ; yet , haue put vpon it a seuerall forme . And therefore , I wil not tie my selfe , vnto any one of them : but ( imitating their example ) will cast the Argument , into a mold of mine owne . Now , those fiue degrees of Creatures , bee these . That some things haue bare essence and being , allotted vnto them ; and yet not either life , or sense : as , in si●ple bodies ; the Heauens , and the Elements : in compound bodies ; Stones , and Metals , and such like . Some other things , haue both Being , and Liuing ▪ and yet not either sense , or motion : as Trees , and Plants . Some other things , ●aue both Being , and Liuing , and Feeling ; and yet haue no proper , or animal-motion : as Oysters , and Muscles , and such other like conchylia ; which haue no naturall motion of their owne , but are onely carried , as the water driueth them . And therefore , Aristotle , very wittily , calleth them , Aquatiles plantas ; A kind of Waterplants : as he calleth earthly plants , Ostreaterrena ; A kind of Land-Oysters : because they haue no more selfe-motion , then these , I meane Lation , or local-motion from one place to another . Some things againe , haue both Being , and Liuing , and Feeling , and Mouing ; and yet haue no Reason , nor Vnderstanding : as Birds , and Beasts , and Fishes , and such like . And some things againe , haue all these powers and faculties vnited in one , both Essence , and Life , and Sense , and Motion , and Reason too : as we see they be in Men. And these distinctions of Creatures , are so obuious to all men , that he , which notes them not , is more worthy to be numbred among beasts , then among men . Now , if it should be demanded ; Why a Stone hath not life , as well as a Tree ? or , a Tree , not sense , as well as a Beast ? or , a Beast , not reason , as well as a Man ? wha● other reason , can be giuen of all this , but onely , that those powers are not in their owne power , to take so many of them , as they themselues thinke good : but , that they be limited and assigned vnto them , by a nature farre aboue them : euen the same nature that made them . And that they therefore haue them not ; because that Nature gaue them not . From whence , there follow these two Conclusions . First , that all those forenam●d faculties and powers , though they be in those things , that haue them ; yet they be not of those things , that haue them . They haue them , in themselues ; but they haue them , not of themselues . For then , all would haue all of them , and none would content themselues with any part , were it neuer so great . Would a Tree ( thinke you ) be content to sticke fast in the earth , as a dead and rotten stake ; if it could giue it selfe motion ? Surely , no. The blinde man , in the Gospell , that thought he saw men walking like vnto Trees , should surely see Trees walking like vnto men , if they could take vnto themselues the facultie of mouing . Againe , would a Beast be content , to be so subiect vnto man , if it could giue it selfe Reason ? Or would a Man be content , to liue here vpon the earth , if he could flee vp into heauen , and make himselfe a God ? Surely , he neuer would . That which Tertullian affirmeth of the Romane Emperours , is true also , in all others , that ; Si ipsi , se Deos facere potuiss●nt ; certè quidem , homines nunquàm fuissent . If they could haue made themselues Gods , they would neuer haue continued Men. And so in all other things , as well as in these , they would all haue all those faculties , if they could giue them to themselues . Therefore , seeing that , which hath onely Being , cannot giue it selfe Life ; and that , which hath onely Life , cannot giue it selfe Sense ; and that which hath onely Sense , cannot giue it selfe Reason ; this euidently sheweth vnto all that haue any Reason , that the ampliating , or restrayning of those naturall indowments , is not in their owne free disposition , or election : but in his onely power , who freely bestoweth them . This is the first conclusion . The second , That seeing those fore-named faculties are not in the power of the things themselues , that haue them ; therefore they must needes proceede from some other power that gaue them ; and that hath in it selfe , the whole power of dispensing them . And that can be none other , but a diuine and heauenly power . For , that nature must needes be supernaturall and diuine , which is the fountaine and wel-spring both of Being , and Liuing , and Mouing , and Sense , and Reason : and which hath the power , to deriue the streames of those diuine graces , vnto all other creatures , in such differing degrees , limiting and proportioning vnto euery seueral creature , that power and faculty , which standeth best with his pleasure : To some of them dispensing , but only one faculty ▪ to some two ; to some three ; to some foure ; to some fiue : as the housholder , in the Gospell , distributed his Talents vnto his seruants . This inestimable treasure of so many pretious Talents , and this admirable wisedome , which is vsed in dispensing them , cannot , in reason , be ascribed , but onely vnto God. He it is , that made the heauen , the earth , the sea , which haue onely being : the trees , the hearbs , the plants , which haue both being and liuing : the birds , the beasts , the fishes ; which haue both liuing , sense , and moouing : Yea , and Man himselfe too ; which ( beside all these fore-named ) hath also vnderstanding . As Mo●es plainly sheweth in the Booke of Genesis . Yea , and the Apostle Paul confirmeth it , in his affirming , that it is onely God , in whom wee liue , and moue , and haue our being : naming in expresse tearmes , three of those fiue properties , which before were named by vs , Liuing , Moouing , and Being . Yea , and adding for the rest , which he hath not named ( as a generall conclusion , to this particular enumeration , ) that it is he , which giueth vnto all , both life , and breath , and all things . So that it is God ( as Philo Iudaeus noteth ) qui suas potentias cincundedit rebus omnibus , tanquàm fortissima vincula ; & hijs , eas indissolubiliter astrictas esse voluit . God hath giuen vnto all things , their naturall powers , with which he hath bound them , as it were , in strong bands ; so that they haue no power to inlarge themselues . Yea , and euen the very Heathen themselues , haue ( by reason ) beene compelled to confesse , as well in this point , as they did in the former , that this must needes be the worke of God , and not of any other . Aristotle saith expressely , that ; Omnes , Aeris , Terrae , Aquae , res , Dei opera dicere possis : Dei ( inquam ) qui mundum continet . We may truely affirme of all things , which are either in the Ayre , or in the Earth , or in the waters , that they be the workes of God : Yea , euen of that great God , which containeth the whole world . In whose hand ( as the Psalmist teacheth ) are all the corners of the earth . Yea , and Aristotle in the same place , confirmeth his owne assertion , by the testimony of Empedocles , who hath plainely deliuered as much in his verses , recounting all these things following , nominatìm , as Gods workes . Omnia quae fuerant , quae sunt , quaeque ipsa sequentur , Plantarum genus , atque hominum generosa propago , Atque ferae , volucres , pisces in fluctibus alti . What things or haue beene , be , or what things euer shall , Of Plants the kinds , mans noble race , beasts , birds , and fishes all . [ May , all of them , be numbred as the workes of God. ] Yea , & Virgil affirmeth the same thing , though in other words ▪ where speaking of the powerful spirit of God , which pierceth through euery part of the world , he saith , that : Inde hominum , pecudúmque , genu● , vitaeque volantum , Et quae marmoreo fert monstra sub aequore pontus ; Igneus est ollis vigor , & coelestis origo . From him , both men , and be●sts , and birds , and fishes too proceed , And whatsoeuer Monsters strange , in marbly Seas doe breed : All haue a vigorous kind of warmth , by an eternall law : And all their first originall from heauenly powers draw . But yet , not from the Heauens , as of their proper influence ; but from the Ruler of the heauens , as of his grace and goodnesse . For ( as Proclus truely t●stifieth ) Q●icquid bonum , ac salutare competit animabus ( yea and animalibus too ) caus●m a dijs definitam habet . What health or good soeuer there commeth to the creatures , it is definitely appointed vnto them by God. For ( as Aristotle affirmeth vnto the same purpose ) Et virent , & occidunt , diuinis parentia de●retis ▪ They both s●●rish and perish by the decree of God. I might be plentifu●l in this point , if I would pursue that multitude of testimonies , both of Po●ts & Philosophers , which euery where occurre , ascribing vnto God the creating of all things ; both of those that haue more , and of those that haue fewer Talents . But these now alledged , are ( for a taste ) sufficient . 5 Onely here , let me answer vnto one Obiection ; which hath crept into the heads of diuers learned men , as concerning the limiting of those last named faculties : before I proceede vnto the rest of the instances ; and that is briefly this : That though it be apparant , that those fore-named Bodyes , be so distinguished by their naturall properties , that some haue onely being ; some other , life , and motion ; and others , sense and reason : yet doth it not appeare , that it is only God , that hath so distinguished and distributed those faculties ; wee see not , that God doth it : but we see that the Sunne doth it : Whom Aristotle cal●eth , Authorem rerum procreandarum : The very Author and Parent of all generation : And vnto whom Trismegistus ascribeth , Omnium reram , in m●ndo , opificium ; vt qui imperet omnibus , & faciat omnia : the making of all things in the world , as to him that ruleth all , and to him that doth all . Wee see , that the Sunne begetteth dayly in the earth , not onely Stones and Mettals , which haue onely being ; but also Trees and Plants , which haue also life ; yea , and Flyes and Wormes too , which haue both sense and motion : yea , and if wee should beleeue the reports of the Heathen , it hath also begotten Men , with their Reason and Vnderstanding . So that this great worke , which wee ascribe vnto God ; and which we vse as an Argument , to perswade men , that there is a God ; ought rather to be ascribed vnto the Sunne : by whom we see it apparently done . And therefore doth not leade vs by any consequence , vnto Gods vnlesse we will acknowledge the Sunne to be God. But vnto this obiection I answer : that if the Sunne performe this by his owne power and vertue , it must then needes bee a God ; as performing that worke , which is proper vnto God. For who can giue life and motion , and sense , and reason , vnto things , by his owne power , but onely the Maker and Creator of all things ? Who by those very workes declareth himselfe to be a God. So that our fore-named instances , in leading vs vnto the Sunne , doe leade vs vnto a God ; if he be the giuer and distributer of those powers , by his owne strength and power . But , if the Sunne doe this not by his owne proper power , but onely by the delegated power of his Maker and Creator , who vseth him but as his minister : then doe our fore-named instances leade vs vnto a God ; who is aboue the Sunne , and is the God of the Sunne . Yea , and this , euen Trismegistus himselfe confesseth , in the very same place . For , though he professed of the Sunne , that hee doth , Hunc colere , ipsumque opificem agnoscere : Yet hee addeth this restriction ; Post primum illum , & vnum : That though he acknowledge him , to be the Maker of all things ; yet that it is , but vnder another , who is farre superior ; being the first , and the onely , before all the rest . So that , both wayes , the limiting and distributing of those naturall faculties , in such diuers measures , vnto diuers subiects , doe necessarily leade vnto a God : either vnto the true one ; or vnto one in opinion . Which against the Atheist , is fully sufficient . That , by way of supposition . But now , for our position : it must be resolutely held , that , though the Sunne doth performe diuers of those great works , in giuing those faculties vnto certaine bodies , according vnto their seuerall capacities : yet that it neither giueth them all ( for it giueth not Reason , which is the chiefest of all ) neither yet those which it giueth , doth it giue , by his owne vertue ; but onely by a kinde of limited facultie , which God his Creator hath giuen vnto it , to worke thus and thus , as the matter is prepared . So that , if the Sunne ( the supposed giuer of all those other faculties ) could but take vnto it selfe the facultie of speaking , it would certainely make the very same protestation , which was made by Saint Peter , in another like matter . Ye men of Israel , why maruaile ye at this , or why looke ye so stedfastly on vs ? as though we , by our owne power , had made this man to goe . The God of Abraham , Isaac , and Iaacob , he hath glorified his Sonne . — And his name it is , that hath made this man sound . And this same profession which the Apostle here maketh , for giuing motion vnto this Lame man , would the Sunne also make ( if it were able to speake ) for his giuing of motion vnto any other thing . Yea , and euen for his owne motion . For ( as Lactantius truly teacheth ) Inest syderibus ratio , ad peragendos meatus suos apta : s●d Dei est ill a ratio , qui & fecit , & regit omnia ; non ipsorum syderum quae mouentur . The Starrs haue a meane and a power in them , to dispatch their owne motion . But it is onely God , that hath giuen that power vnto them ; Who is both the maker , and ruler of all things . It is not a power that is proper to the Starrs . And therefore , Trismegistus , though hee ascribe much to the Sunne ; yet he calleth him , but , Secundum Deum , hunc mundum gubernantem : But a second Gouernour of the world , vnder God. Whereby it appeareth , that the Sunne is not that infinite limitour , which giueth seuerall gifts , and setteth seuerall bounds , vnto all other things ; being it selfe boundlesse ; but , that it must be numbred , among things limited . Yea , and that a great deale more straitly limited , then many other things , that seeme inferior vnto it . And this may euidently be seene , both in his Working-power ; and also , in his Mouing-power . 6 For first , for his working-power ; it is most plaine and euident , that the Sunne is two wayes restrayned in it , that is both , in the Matter , and in the Manner of his working . By both which it appeareth , that hee hath not an omnipotent , but a limited power in him . And first , for the matter . We see this by experience , that it is not in the Suns power , to put euery forme vpon euery matter : but is confined , to the habilitie and capacitie of the matter , as it is either prepared , or vnprepared by nature . The S●nne cannot , by that heate , put hardnesse vpon waxe , by which , hee putteth hardnesse vpon a stone : Nor , by that heate , put softnesse vpon clay , by which hee both softneth and dissolueth the Snow . This cannot be done by him : because the matter will not suffer him . Againe , the Sunne hath not power to giue euery naturall propertie , vnto euery naturall body . Hee cannot giue 〈◊〉 vnto a Tree , vpon that hard Rocke , where yet hee giueth Being vnto a Stone : Neither can hee giue being vnto a Stone , within that soft Dung-hill , where yet he giueth both being , and Liuing , and Mouing , and feeling , vnto a Worme . These things , hee can worke in one place ; because the matter is prepared for him : in another hee cannot ; because the matter is vnprepared for such and such a forme . For , hee cannot worke any where beyond the possibilitie or receptiuitie of his matter . Which euidently sheweth that the Sunne is not the first and vnlimited limitour , which distributeth those faculties , as he himselfe pleaseth : but is a meere seruant , that is limited himselfe , to doe no more then his Master pleaseth . Now , who is it , that limiteth this power vnto the matter ; that some matter should only be capable of life ; some other both of life , and sense ; some other ( beside these ) of motion ; and some of none of these , but onely of simple Being ? This distribution the Sunne cannot make , in euery matter , but onely where the habilitie thereof will suffer . Therefore , the limitour of this susceptiue power vnto the matter , in such differing degrees , and measures , and manners , can ( in truth ) be none other , but onely that omnipotent Creator of the Matter : of whom it is sayd , in the beginning of Gods Booke ; that , In the beginning , God made Heauen and Earth : and the Earth was voyde , and without forme . God hauing therefore made the matter , without any certaine forme of his owne , that it might be capable of euery other forme . And yet , not delegating so large a power vnto any Creature , as to superinduce any forme whatsoeuer , but onely as hee limiteth the capabilitie of the matter . And yet , vnto himselfe he hath reserued an infinite power , to put any forme vpon any matter . Which hee alwayes findeth plyant , and obsequent to his pleasure , euen against the proprietie of its owne particular nature . For ( as Eusebius citeth out of Dionysius ) Penitùs nefandum est , si quis putet ( sicut Artificem ) ad materiae aptitudinem , primam se causam accommodare . It is not to be spoken , that the first cause of all things , should ( like an Artificer ) be tied to the aptnesse and habilitie of his matter . For , he can easily worke , beyond all the power and possibilty of it . He can giue weight vnto the fire , which is the lightest of all things ; and make it to fall perpendicularly downe , as it were a showre of raine ; as he did vpon the Sodomites . He can giue hardnesse , and consistence , vnto the soft , and fluide waters , and make them to stand as stiffe as a wall ▪ as hee did vnto the Israelites . He can make dirt and clay , a Collyrium for the eyes ; as hee did vnto the blinde man. He can make the mouth of a dumbe Asse to speake , as hee did vnto Balaam . Yea , and hee can ; of very Stones , rayse vp Children vnto Abraham . Though Galen denie that power vnto him . But yet the Scripture ascribeth it : which is of greater credit . Yea , and euen the Heathens Mythologie attribut●s it , in Deucalions transformation of Stones into men . Inque breui spacio , superorum numine , saxa Missaviri manibus , faciem traxêre virorum , In little space , by Gods high power , which all things makes , Stones , cast from out Mans hand , put on mens shapes . So that God , who is the true limiter and distributer of these faculties , is not limited himselfe vnto any matter , though Plato thinke he be : but , he can make , at his pleasure , Ex quovis ligno Mercurium . He can make , Quidlibet ex quolibet : which the Sunne cannot . And therefore , it is God alone ( and not the Sunne ) that is both the Determiner , and the Dispenser of those naturall faculties , vnto their naturall bodies . Giuing where , and when he pleaseth , a passiue possibilitie vnto euery matter , of receiuing euery forme . Which power he hath not left , in the power of the Sun. Now for the manner of his working , it may againe be demanded : Who it is , that hath so co●fined , and circumscribed the power of the Sunne , that , out of such a matter , he should be able to produce onely life ; and yet , out of another matter , to produce both life , and sense ? This euidently sheweth , that the Sunne is not able , to worke and effect what it will , where it will ; but , like a meere Artificer , is co●fined to the hability , or imbecillity of his matter , and can go no further . Which sheweth that he is not an omnipotent worker , as is God the Creator . 7 And , as the Sunne is restrayned in his working-power ; so that he cannot effect , what he will : so is he likewise in his mouing-power ; so that he cannot goe , whither he will. But is , as strictly tied vnto his set-motion , as a Mill-horse to his Mil● : which cannot goe possibly out of his Circle . For , when he commeth to a certaine point Northward , hee can go no further that way ; but returneth back againe . And , when he commeth to a certaine point Southward , he can go no further t●at way ; but returneth backe againe . Whereupon those two points are called his two Topicks , or his two Returnes . Betweene which two points , he spendeth his whole time , mouing this way and that way , in going and returning : as the Sea doth , in his ebbing and flowing . And , when he is come vnto his period , he can go no further : but obeyeth the law of God his Creator . As the Sea likewise doth . For the very same God , which hath set bounds and limits vnto the Sea , and giuen it a commandement which it cannot breake : Hitherto shalt thou come , and no further , and here shalt thou stay thy pr●ud waues : hath also giuen the same commandement to the Sunne . Which it obeyeth accordingly . Yea , and that , by so strong and inuincible a necessity , that ( as B●laam prof●ssed , in a very like case ) it hath ●o power to transgresse : It cannot exceede the commandement of the Lord. By whose law and commandement , it is more narrowly confined vnto a strict motion , then any other planet is , in all the whole heauen . For , it is , as it were , imprisoned in the Ecliptike line , and tied fast vnto it , as with a chaine of Adamant : so that it hath no latitude at all in the Zodiake . Now , who is it , that bindeth the Sun , with such a necessitie , but onely God himselfe ? who ( as the Apostle expressely testifieth ) hath both assigned the times , and set downe the bounds of the habitations of men . Here is plainely , Iupiter terminalis : the true setter of bounds , and limits , vnto things : whose bounds and limits , though the Sunne it selfe haue no power to alter ; yet God , the setter of them , hath . Hee can change and alter them , at his pleasure . As he plainely gaue good proofe : first , vnto Ioshua ; in so holding the Sunne from mouing , that he could not go forward : and secondly , vnto Ezechias ; in so withholding , and pulling him , that hee made him goe backward . Which manifestly sheweth , that the Sunne , in his mouing , is not in his owne power , but vnder the command of a superior Ruler : who turneth him , and returneth him , at his owne will and pleasure . So that , the Sunne , of it selfe , hath not so much scope and liberty in his motion , as many a man hath : nay , not , as any Beast hath . For they can runne , either this way , or that way , at their pleasure : but so cannot the Sunne . Hee is moued by another ; by whom hee is so tied vnto a strict and vnalterable motion , that Astronomers can surely tell ( vnto the very minute ) all the Eclipses , that shall euer fall out , so long as the world it selfe shall last . As the Romane Orator hath expressely obserued . Defectiones Solis & Lunae , praedicataeque in omne posterum tempus , quae , quantae , quandò futurae . The Eclipses of the Sunne and Moone , are both knowne , and can be prognosticated , for all ages to come ; both in what fashion and in what quantity , and at what time , they shall happen . Now , these praedictions could not be so infallible , but that the Sunne is tied vnto a course vnalterable . Which notable captiuity of the Sun , more then of any other of Gods Creatures , is excellently described , and set out by Prudentius . Solem certa tenet regio , plaga certa coërcet . Temporibus varijs distinguitur , aut subit ortu , Aut ruit occasu , latet aut sub nocte recurrens . Non torquere facem potis est , ad signa Trionum ; Orbe nec obliquo , portas Aquilonis adire ; Nec solitum conversus iter reuocare retrorsum . Hic erit ergo Deus , praescriptis lege sub vnae Deditus officijs ? Libertas laxior ipsi Concessa est homini : formam cuiflectere vitae , Atque voluntatis licitum est : se●tramite dextro Scandere , seu laeuo malit decurrere campo : Sumere seurequiem , seu continuare laborem , Seu parere Deo , siue in contraria verti . Ista , ministranti regimen solenne dierum Haudquaqu●agrave ; m Soli datur , a Factore potestas . Sed famulus subiectus , agit quodcunque necesse est . The summe and effect of which verses , is thus much . A certaine Region doth restraine the Sunne , Which is design'd for times distinction : It neuer wanders past the Tropicks Line , It 's either rising , or it doth decline , Or else , by night , lyes hidden and returning , And neuer varyes from its common running . It cannot wreathe it selfe to th' Northerne Starr's , Nor can it reach , in oblique Orbe , so farre As to the Southern Lists ; nor change it place , Nor once call backe againe it wonted race . Can he then be a God , whom one law ties , And seruant makes , to such set officies ? Surely , a greater freedome granted is , And much more large , to euery man , then this . For he can change his ●orme of life at pleasure , And moue which way he will , to euery measure : Whether the vp , or downe , he lust to take ; The right hand , or the left , to sleepe or wake ; Whether to labour he intend , or rest ; God to obey , or not ; what likes him best . This liberty th' All-maker hath not lent Vnto the Sunne , whose glorious regiment All dayes solemnize . It doth subiect stand , And still attends Necessities command . So that , though diuers of the Heathen haue foolishly collected , from the constancy of his motion ; that the Sunne must be a god : Yet Prudentius ( as you see ) a great deale more prudently , collecteth the contrary : Concluding , that this argueth him rather to be a meere seruant , then a god . Yea , and so likewise doth Lactantius . Argum●ntum illud , quo colligunt , vniversa coelestia , Deos esse ; in contrarium valet . Nam , si Deos esse idcircò opinantur , quia certos & rationabiles cursus habent , errant . Ex hoc en●m appa●et , Deos non esse ; quòd ex orbitare , illis , a praestitutis itineribus , non licet . Caeterùm . si Dij essent , hûc atque illûc passim , sine vlla ●ecessitate serrentur : si●ut animantes in terra : qu●rum , quia liberae sunt voluntates , hûc atque illûc vag ●ntur , vt lib●it : & , 〈◊〉 me●ns duxerit , eò fer●ur . That argument , from when●e the H●athen doe collect , that the starres must needes be gods , doth most pl●inely prooue the contrary . For , if they take them to be gods , b●cause of the cert●inty of their courses , they b● therein much deceiued . For this plainely prooueth , that ( indeed ) they be no gods : ●ecause they be not able to depart from their courses . Further , if they were gods , they would moue , both this way , and that way in the heauens , as freely , as liuing creatures vse to doe vpon the earth . Who , because they haue the liberty and freedome of their will , they wander vp and downe , whither they themselues will. From whence he there concludeth , Non est igitur astrorum motus voluntarius , sed necessarius : quia praestitutis legibus officijsque deseruiunt . The motion of the stars is not voluntarie , but necessarie : because they be so tied vnto set lawes and offices . Which Zacharias Mitylenensis also expressely confirmeth . For hee saith of the Sunne , that , Habet motum voluntatis expertem , velut seruus : That his motion is involuntarie , like the motion of a seruant : which must be directed by his masters commandement . Now , if the Sunne be but a seruant , both in his working , and in his mouing : who is then his Lord and Master , that setteth him so on doing ? The Prophet Dauid cleeres that question . It is God that hath set a tabernacle for the Sunne , in the Heauens , and appointed him as a Gyant , to run his race . Quis , Solem per hiberna descendere signa praecipit ? ( saith Hugo de Victore ) Quis rursùm , per aestiva eum signa ascendere facit ? Qui● , eum ab oriente in occidentem ducit ? Quis iterùm , ab occidente in Orientem reuehit ? Haec cuncta sunt mirabilia : sed soli Deo possibilia . Who commandeth the Sunne to descend and goe downe into the signes of the Winter , and who , to ascend backe againe into the signes of the Summer ? Who leadeth him along from the East into the West ? And who fetcheth him againe , from the West into the East ? These workes to vs are wonderfull : but onely to God are possible . So that the Sunne is so farre from giuing bounds and limits vnto other things , that it selfe is the most streightly bounded and limited of all things . And that ( as before I noted ) not onely in his working , but also in his moouing . In his working : because ( as Zacharias Mitylenensis obserueth ) Nihil potest vel efficere vel operari , quàm quod constitutum sit a Deo , ordinis Dictatore : He can neither doe , nor worke any thing , but as God , the prescriber of order , hath appointed him . In his moouing : because ( as in the same place he affirmeth ) Continuum faciens motum & modulatum , non excedit terminos , ab Opifice sibi impositos . Though hee bee in a continuall and perpetuall motion ; yet doth he not exceede those bounds , that are praescribed him by that workeman that made him . So that God alone is the limiter of the Sun : and consequently of euery other thing : Giuing vnto all , both life , and breath , and all things : as the Apostle plainely testifieth . And therefore God may more properly be called the Sunne , for doing those things as the principall Agent ; then the Sunne can be called God , for doing them none otherwise , but onely as Gods instrument . For , those things , though instrumentally they be wrought by the Sun ; yet are they originally wrought , onely by God. And therefore , as Boetius very wittily collecteth : Quem , quia respicit omnia solus , Verum possis dicere Solem. Whom , for he solely euery thing doth see , Thou mayst well say the true Sunne for to be . But to proceede . 8 As it is in all the fore-named naturall powers , that they be limited and dispensed , according to the will and pleasure of the giuer : so is it likewise in all artificiall faculties . There is no man , adorned and indowed with al of them . But some man hath one , and some man another , but no man hath them all together . Non enìm omnia pariter , Dij hominibus dare consueuerunt : saith Homer . Nor all at once , nor all alike , nor euer hath it bene , That God should offer , and conferre his fauours vpon men : but dispenseth them by degrees , as he himselfe pleaseth . Which may as euidently be seene , in his dispensing of Knowledges , of Arts , and of Sciences ; as as in any of the fore-named naturall faculties . For , though all the seuerall Arts and Sciences in the world ( which are in number infinite ) haue beene deuised , and inuented by the wit of man : yet had neuer any man so infinite a wit , as to know and vnderstand the depth of all of them . Nay , no man of many of them . Nay , no man of any of them . No , not of that one Art , which by himselfe is professed , and wherein he desireth to bee accounted excellent . All which notwithstanding , are so limited by God , that they are not , either confounded or coincident : yet is our capacity so much straitlier limited , that it cannot reach to any of their limits . Let me insist a while vpon the seuerall steppes of this gradation : and giue some light , by instances , in euery one of them . That no man hath the knowledge of all Arts and Sciences , but is still limited and confined , either vnto some one , or else ( at the most ) but vnto some few of them : we may euidently see , if we will take a suruey , either of the Mechanicall , or of the liberall Arts. First for the Mechanicall , and manuarie Arts : wee see by experience , that the Plowman knoweth not , what belongeth vnto the Ship ; nor the Shipman , vnto the Plow . But , as it is in the Poet. Navita , de ventis ; de Tauris , narrat Arator ; Enumerat Miles , Vulnera ; Pastor , Oves . The Seaman , doth discourse of Winds ; The Plowman , talke of Oxen find's ; The Soldior , doth recompt his knocks ; The Shepheard , reckons vp his flocks . Nay , euen in those inferior and ministeriall Arts , which are subiected vnto others , as to their Architectonicals ; wee see , by like experience , that all of them are limited , within their owne precincts : and none of them acquainted with the mysteries of others : No not , though they all depende vpon the same head and principall . As namely , for example . The Art of the Sadler , although it be ordayned vnto the art of the Rider ; yet hath not the Sadler any skill in Riding , but onely in making of Saddles to ride in . And so likewise , downward . The Rider hath not the Art of making his owne Saddle , nor his Bridle , nor his Horse-shooe , nor his Bit : but there be seuerall Arts belonging to all these ; and yet all of them subseruing vnto the Art of Riding : whereof all they be ignorant : as the Rider , of all these : and each of these of others . And so it is likewise , in both our former instances . The Ship-wright , though hee haue the art of making a ship ; yet hath hee not the art of guiding a ship : No more then the Saylor hath the art of the Ship-maker . And the same we may likewise see , in the Plowman ; which is our second instance . Non sibi Agricola aratrum conficit , neque ligones , & rastros , &c. sed sunt fabri lignarij , & ferrarij ; saith Plato . The Husbandman makes not his owne Plow , neither his owne Plowshare , nor his Rakes : But they are the works of Carpenters , and Smiths . So that , though the Plowman haue the knowledg of the plowing of his ground ; yet hath he not the skill of making his owne plow : but that belongeth to the Carpenters occupation : who yet , hath not the skill and art of plowing . Now , who is it , that thus distributeth , and limiteth these meaner , and inferior arts vnto men ? It is onely God himselfe , by the Heathens owne confession . Maximus Tyrius affirmeth , that , though all those men fore-named , be euery one ignorant of anothers art ; yet that God is not ignorant of any one of them : but hath the perfect and generall skill of them all , imparting vnto men , but certaine small parcels and fragments of those knowledges , and reseruing to himselfe , as his owne prerogatiue , to haue the full and perfect knowledg of all of them . Non enìm , si aerarius faber , architecturae faciendae minimè sufficiat ; aut , si agricola , nauticae sit artis ignatus ; si navicularius , medicine ; aut alius quispiam terrestrium munerum peritus , maritimis ; ac vicissìm , maritimorum , terrestribus ineptus sit ; ita etiam Deus , ab vnatantùm circumscriptus est arte . It followeth not ( saith he ) that though the Brazier , be ignorant of the Arte of the Carpenter ; or , the Plowman , of the Shipmans ; or , the Pilo● , of the Phisitians ; or , any other that is skilful in the affayres of the land , be vtterly vnfit for the affayres of the Sea ; that therefore God should be so limited , as to haue the knowledge but onely of one Art : because wee men haue , of no more . For , ( as he there addeth , a little after ) Deus , singulas Artes , tanquam haereditatem possidet ; & tradere potest . God poss●sseth all Arts , as his proper inhaeritance , and so ●e deliuereth them to others . And , as it is in those illiberall Arts ; so is it likewise in all liberall Arts , that no man hath all of them . For , though they all be thought to be lincked all together , as it were , in a Chayne ; or rather , that they all doe make one single Ring , in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof the Philosophers doe so pleasa●tly dreame : yet the Astronomer , is ignorant of the art of Musicke ; and the Musitian of Astronom●e ; the Geometrician , of Arithmetick ; and the Arithmetician , of Geometrie . And yet , all of those , be Mathematicians . And so likewise , in those foure Arts of speaking , which dwell , all of them , in the tongue ; Grammar , Logick , Rhetorick , and Poetrie . The Grammarian , is ignorant of the Arte of Logick ; the L●gician , of Rhetorick ; the Rhetorician , of Poetrie ; notwithstanding their neere affinitie . So that , no man can attaine vnto the knowledge of all of them : but is confined to his portion , as vnto his Dimensum ; which , in comparison of the whole , is ( God knoweth ) a very little one . Now , who is it , that limit●th these artificiall faculties vnto men , as well as the naturall ; but onely God himselfe ? It is he , and none else : as euen Homer plainly testifieth . Coelestes etenim , non omnibus omnia praebent . Eloquium , Ingenium , Membrorum gratia , Vires , Non vni eveniunt . — God hath not all his gifts bestow'd on all , or any one . Words sweetnesse , and Wits sharpnesse , beautie , strength of bone , These rarities of mind and parts , doe all concurre , in none . Where , he rendereth the true Reason , why all men haue them not : because God , who is their Giuer , bestowes them not . Nay , the strength of the body , and the sharpenesse of wit , are seldome , by God in any one man conioy●ed : as by many learned men , I finde it oftentimes obserued . Haud facilè fit ( saith Diodorus Siculus ) vt quisquam , & ingen●es corporis vires , & ingenium subtile habe●t . It falles not commonly out , that thesame man should haue , both strength of body , and strength of wit. But ( as Maximus Tyrius obserueth ) Qui mininè validus est ad gerendum negotium , ad obeundam speculationem , expeditum nactus est ingenium : contra , qui speculationem non sustinet , acriter agit . He that is but weake for action , is commonly good for contemplation : and he that is but dull in contemplation , is often vigorous in action . Rarò , vtrumque Deus cuiquam largitur ; vt idem Sit sapiens , & sit robusto corpore pollens : saith Palingenius . It 's seldome seeme , that God should giue , both these , all men among ; That one should be both wise in minde , and of a body strong . But , as Cato affirmeth on the one side ; that , Consilio pollet , cui vim Natura negavit : He commonly excells in Counsells reach , Whose outward valour , Nature doth impeach So Palingenius againe affirmeth on the other side ; that , Ingenio plerumque caret , qui robore praestat . He for the most part , wanteth wisdomes Lore , In Bodies strength , that others goes before . Nay , euen in the gifts of the body onely ; we see , that hee , which is excellent in some one , is , oftentimes , defectiue in many other . Corporum vires ( saith Seneca ) non ad omnia , quae viribus perficiuntur , ●ptae sunt . The strength of the body , is not apt for all those things , that are done by strength only . And hee illustrateth his position , by diuers pregnant instances . Illi , nemo , luctando , par est : ille , ●d tollendam magni ponderis sarcinam , praeualet : ille , quicquid appre hendit , non● emittit ; sed in procliue nitentibus vehiculis , moraturas manus imicit . One man , is very strong in wrestling : anothers strength lieth all in bearing , in listing , and carrying of great and weighty burthens : anothers strength lyeth all in holding whatsoeuer he casteth his hand vpon ; as in staying of heauy carts , and wagons , when they are running downe the steepest hills . As Homer notably illustrateth , in describing the games of the Phaeacians , in Running , Wrestling , Leaping , Coyting ; he nameth a seuerall Victor , in euery one of them . But no man , could win in Two : much lesse , in All of them . Now , who is it , that hath giuen this strength vnto men , in so strange and differing both measures and manners ? Homer answereth that question , in Agamemnons expostulation with Achilles : Quòd singulari , praeter caeteros , robore praeditus es ; id verò non Tutibi , sed Dij ded●runt . That thou in strength art singular , and others doest excel ; Thou not thy selfe , but God to thee , hath giu'n it , know we well . It is the Lord that is our Strength : as the holy Scripture also teacheth vs. Yea , and Seneca , in the former place , goeth further , and sheweth , that those faculties are limited , not onely vnto men ; but also vnto Beasts too . As , in dogges ; some of them are onely strong in fighting , some others , in running . And so in Horses too ; some of them are onely strong in riding ; some other of them , in onely drawing . And this gift , thus limited , euen to these brute beasts , doth God plainely assume vnto himselfe . Hast thou giuen vnto the horse his strength ? sayth God vnto Iob : meaning , that this was not the worke of a man , but the proper and immediate worke of God. Thus God , who hath the free disposing of all excellent gifts , in his owne only hands , bestoweth them as he pleaseth , both vnto men and beasts : giuing vnto some of them , more , and vnto others of them , f●wer ; after the onely motion of his owne goodwill and pleasure . But all of them he hath not giuen , vnto any one man. Nay , not all , to any Nation . All nations are not eloquent . All nations are not Warlicke . All nations are not learned . And yet , as God hath giuen all gifts vnto none : so hath he depriued none of all . But as Seneca obseruet● ) Omnibus sua decora sunt . Athenae , eloquentia , inclytae sunt ; Thebae , sacris ; Sparta , armis . Athens is glorious , for her eloquence ; Thebes , for her holia●●se ; and Sparta , for her armes . And the like may bee sayd of diuers other C●●●tries , vnto whom God hath giuen to excell , in diuers particular gifts : But , to excell in all , to none : much lesse to any Man. For , as Homer againe testifieth : Alij tribuit Deus bellica opera ; alij saltationem ; Alij cytharam , & cantum : alijs — animum p●udente● . God giues some , force of Armes , and arts of warre ; To others actiue nimblenes to dance ; These in the Harpe , and singing , skilfull are ; Those haue a soule to wisdomes height aduanc't . Which sentence of Homer , implyeth these two things . First , that all these fore-named things , are the onely gifts of God. And secondly , that hee powreth them not lauishly , vpon all men , without diser●tion ; but disp●nseth them aduisedly , according to his wisdome . For ( as Tertullian very truely obserueth ) God is not a Lauisher , but a Dispenser of his blessings : Dispensator bonitatis , non Profusor . But here it may be obiected , that Elaeus Hippias had the knowledge of all Arts. For he openly professed : Nihil esse , in vlla arte , ●erum omnium ; quod ille nesciret . That there was nothing in any Art , of which he was ignorant , instancing , not onely in liberall and ingenious Arts , but also in fordide and ignoble : As namely , that hee had made with his owne proper hands , both the Cloake vpon his shoulders , and the Rings vpon his fiugers , and the Shooes vpon his feete . Whose vaine ostentation is worthily scoffed with scomme of the Orator , Scilicet nimìs hic quidem progressus est : He surely went a steppe or two , too farre . And the like vaine profession , did Gorgias also make : whose custome it was , to call openly vpon all men , to come and oppose him in any thing : for that hee was well prepared , to dispute of euery thing : yea and to say all , of all matters , that could possibly be sayd of them . And so likewise Demecri●us , who began his speech thus : Haec loquor de vniuersis . Nihil excipit ( sayth the Orator ) de quo non profiteatur . Quid enìm esse potest extra vniuersa ? I speake this of all things , he excepteth nothing . For what can be with out the compasse of All things ? Much is also reported of the Emperour Hadr●an , for the great variety of his learning . But much more is reported of the wise King Salomon ; and much more truely too ▪ whose knowledge was so generall , that there was not almost any thing , whereof hee had not spoken . Whereby it appeareth , that though many men haue attained but to few arts ; yet that some men haue attained vnto many . Yea almost vnto all . For so it is reported of Democritus ; that he was , in Philosophia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : quia & Naturalia & Moralia , & Mathematica , & liberalium disciplinarum rationes , Artiumque omnium peritiam callebat . That he was , in all Philosophie , an absolute man : hauing an excellent knowledge , both in the Physickes , and Ethi●●es , and the Mathematicks ; and in all the rest of the liberall Arts. But vnto this I answere , with the Romane Orator : That a slight and perfunctorie knowledge , may easily be attained , of many of those Arts : but a full and perfect , scarce of any ; and much lesse , of all . So that , for those men fore-named ; it rather may be thought , that they knew many Arts superficially , then any substantially . For , if they knew so many , they knew them not all fully ; much lesse knew they all absolutely . They knew , perhaps , more then others : but they kn●w not so much , but they might haue learned more themselues . Their knowledge was but such , as Simo reporteth to haue bene , in his sonne Pamphilus , that hee knew , Nihil egr●giè praeter caete●a : sed omnia mediocriter , They knew many things indifferently ; but nothing exactly . For first , for Elaeus Hippias , that vain-glorious Sciolus ; how great his knowledge was , there is no man euer testified , but only he himselfe . He saith or himselfe , that hee was ignorant of nothing . But Tullie censure●h this , in him , to haue beene nothing else , but his boasting and ostentation . Cuncta penè audiente Graecia , gloriatus est . For Leontinus Gorgias , that bombasted Sophister , the greatnesse of his learning was rather in the peoples false opinion and ascription ; then in his owne true poss●ssion : as Aelian noteth of him . Veterum Graecorum aetate , s●mmae gloria floruerunt Gorgias Leontinus , & Protagor as Democriti filius : saptentia vero , tantum abfuerunt , quantum a viris pueri . In ancient time , among the Greeks , there were not men more renowned , then Gorgias , and Protagoras : Who yet came as short of many other , for their wisedome , as the weakenesse of a child , from the strength of a man. So that , for all their great fame , yet were they , in truth , but of a little learning . And for the Emperour Had ian , whose variety of learning is set out vnto the full , both by Aurelius Victor ; and by Aelius Spartianus : yet if it were no greater then is there reported , it came so farre short of an vniuersall knowledge in all Arts , that it might truely be said of him , that , th● greatest p●rt of those things which he knew , were indeed , but the least of those things which hee knew not . And for King Salomon though he had a singular prerogatiue in wisedome , yet was he so farre r●m attai●●● vnto the perfection of all knowledge , that hee ingenuo●sly professeth , that hee was 〈◊〉 vtterly tyred , in se●king that which he had not : and notably vexedly that , which he had ●ot . So that , for all these we cannot yet meete with any man , but that he had all his learning and knowledge limited out vnto him : yea , and that by a scant scantli●g And therefore the va●rting of Hipp●as , & Gorgias , of such an vniuersall knowledge , that they would 〈◊〉 all that 〈◊〉 be spoken ; was rather an argument of their solly , then it was of their 〈◊〉 ; as euen Aristotle expressely hath censured such vaine-glory . De omnibus eniti quidpiam dicere , nihilque praetermittere insgnis stultitiae 〈◊〉 videbitur esse , aut animi valdè parati . To endeauour to speake vnto cu●ry n●atter , and to leaue out nothing , is either an argument of exceeding folly , or of very rare learning . Scoffing at their vanity , that imagined themselues to know all things so perfectly . Therefore , Let vs now come vnto the second step of our forenamed Gradation : and there we shall see the truth of this conclusion , a great deale more plainely . For it is not or ely true , that , No man can haue the perfect knowledge of many Arts. Which Xen●phon directly , in expresse termes affirmeth : Non potest fieri , vt qui multis v●●●ur ●rtibus , is homo omnia pulchrè faciat : It cannot be , that if any man apply himselfe vnto many seuerall Arts , he should practise them all , either cunningly , or comely . In which his opinion , Plato likewise concurreth with him : yea , and goeth one step beyond him . For the same impossibility , which Xe●●phon ascribeth vnto the learning of many Arts , doth Plato ascribe vnto the learning , but of any two of them . Duas artes , aut studia duo , diligenter exercere , human● naturae non potest . It is aboue the power of our humane nature , for any one of vs , to be excellent , in either two Arts , or two Studies . No , not euen in two mechanicals . And therefore he appointed it for a law in his Common-wealth , Vt n●mo , aerarius simul & lignarius saber sit — sed sing●l● opifi●●s , singulis artibus vacent . That no man shall be both a Brazier , and a Carpenter : but that euery seuerall workeman , shall haue his seuerall occupation . Which law he would neuer haue ordained , but that he was perswaded , that two Arts together , cannot perfectly be l●arned . And therefore , Tullie is deceiued in both the parts of his sentence , when he saith , that , Interdictum non est , aut a rerum natura , aut a lege aliqua , tque more , vt singulis hominibus , non ampliùs , quam singulas artes nosse , liceat . That it is not forbidden , neither by Nature , nor by law , that any man should be learned , but onely in one Art. For Xenophon affirmeth , that Nature hath forbidden it ; Fieri non potest : and Plato hath appointed a Law to forbid it . Yea , and that vpon this ground , because Nature hath forbidden it ; Humana natura non potest . And this we may plainely see verified , euen in Tullie himselfe , to go no further for an instance . For , if any two Arts can be perfectly attained , by one and the same man ; it is Oratorie , and Poetrie : because these two are so neere , that they be all one in a manner . Est sinitimus Oratori Poëta : A Poet is the very next Borderer vnto an Orator . Nay , there is not onely a very neere neighbourhood , but also a kindred betweene those two Arts : Poetis , est proxima cognatio cum Oratoribus : as Tullie himselfe confesseth . And yet , he himselfe , indeauouring to attaine vnto both of them , both with as great a wit , and as great a study , as euer did any man , came so farre short , in the one of them ; that , that censure of Cat●●lus ( with a little deflection ) might very fitly bee applied vnto him , that he was , Tanto pessimus omnium Poëta , Quanto — optimus omnium Patronus . Of all the Poets , he the worst by much ; Who , of all Orators , was the true None-such . So that , for all his excellency in Oratorie ; yet could he scarce attaine to a mediocrity in Poetry . Which his weakenesse and deficiencie , the Poet Iuvenal , in his Satyre , derideth very bitingly : giuing instance in that noted verse of his : O fortunat●m natam , me Consule , Romam : O Rome , thou fortunate , While I thy Consul sate : And scoffing at it there , with this bitter Sarcasmus , Antoni gladios potuit contemnere , si sic Omnia dixisset . — If Tullies pleas , Had all bene such as these ; Hee might defie , The sword of Anthony . Yea , and Seneca obserueth the very same defect in him : and compares him with another : who being a very rare and excellent Poet ; yet prooued but a meane , and a very silly Orator . Virgilium , illa felicitas ingenij , oratione soluta reliquit : Ciceronem , eloquentia sua , in carminibus , destituit . Yea , and hee proceedeth in the same place , vnto other examples . Orationes Salustij , in honorem historiarum , non leguntur . Eloquentissimi viri Platonis oratio , qu●e pro Socrate scripta est , nec patrono , nec reo digna ●st . Virgils happinesse of wit forsooke him in his proofe : and Tullies eloquence , him , in his verses . Salusts orations , are no honor to his historie ; and Platoes made for Socrates , is vtterly vnworthy . So that , Virgil was a good Poet ; but he was no goo● Orator : Tullie a good Orator ; but yet no good Poet : Salust a good Historiographer ; but no good Declamer : Plato a good Disputer ; and yet no good Orator . All which , with all their wit and labour , yet could not attaine to be excellent in two Arts : though both , almost of one nature : and though they sought after them , with great study and indeauour . And therefore Seneca , in the forealledged place , sets it peremptorily downe , as his resolute opinion , that , The excellentest wit , that euer was , yet cannot get to excell , in any mo●e , then in one thing . Magna quoque ingenia , quando , plus , quam in vno , eminuerunt op●re ? When did the greatest wits , excell , in any more , then in one onely Art ? Nay , not in any one Art , to the full perfection of it : which in our Gradation , is the third , and the last steppe . For , no man euer yet had any Art so perfect , but that he still found , that he could learne somewhat more in it : and that there was somewhat , which , as yet , hee had not learned . So that he had not attayned vnto the last quiddities , and vttermost bounds of it . Which Hippocrates insinuateth , in the first of his Aphorismes : Where , hee seemeth to complaine , that mans life was so short , that he could not reach the fulnesse and perfection of any Art. Vita breuis , Ars longa : Mans life is but short ; but Art is very l●ng . Yea , and that so long : Vt discentes vita deficiat : as the Orator obserueth , euen in t●is very case . And therefore , Theophrastus was wont to complaine of natures iniustice , that she had giuen so long a life vnto Crowes , and vnto Stags , that could make no good vse of it ; and denied it vnto men , that could so profitably imploy it . All which their complaints , are builded vpon this ground , that , by the shortnesse of our life , we are cut off , from attayning vnto any one single Arte , in his ful & true perfection . Whereof Xenephon hath giuen vsa very pregnant instance , but in a manuarie-Arte ; yea , and that , one of the meanest , to wit , the Arte of Shooemaking ; wherein , a man would thinke , that there were not such deepe skill , but might easily be attained , by the shallowest skull . And yet , euen in this meane Arte , he there obserueth , that no man was perfect in in all the works of it : but that , Calceos facit , hic quidem , virorum ; ille , m●lierum . Some are Shooemakers for men ; and other some , for women . As it is with vs in Taylers : that some are Mens , and some are womens : and hardly one is excellent in both . And yet , maintaineth himselfe well , by that his mutilated skill ; though it be , in very deed , but a peece of an Arte. Yea and he glorieth greatly too , if he can excell , but euen in that : as Xenophon obserueth in the forealledged place . Satis est , etiam vna , cuique , Ars , ad alendum ; ac saepè , ne t●ta quidem vna . One Arte is sufficient to maintaine euery man : ye● , 〈◊〉 that , oftentimes not a whole Arte , but a peece of one . So hard a thing is 〈…〉 full perfection , but of any one Arte ; though it be but a meane 〈◊〉 ▪ As we may likewise see , in Platoes fore-named instances of his Smithes , 〈◊〉 his Wrights : how many seuerall Arts there be , vnder both these 〈◊〉 . Some , Goldsmiths ; some , Braziers ; some Blacksmiths ; some , Farriers ; some , Locksmiths . And so likewise , in the other of these heads . Some , Housewrights ; some , Shipwrights ; some , Cartwrights ; and some , the loyners of smaller workes . And yet all of these , but one Arte , of Wright-Craft ; and one Arte , of Smiths-Craft : though no man can attaine to be excellent in all of it . Which Tullie also sheweth , euen in his owne Arte of Rhetorick : and in those sixe persons , whom in his Bookes , De Oratore , he made his Interlocutors : Crassus , and Antonius , Caesar , and Catulus , Cotta , and Sulpitius . Who had , euery one of them , a seuerall forme of eloquence of his owne , and yet was , as good as Nobody , in any of the kinds of any of his fellowes . And the like he there declareth , by diuers instances , both of Greeke , and Romane Orators . Who , though they all professed the same Arte of Rhetoricke ; yet could none of them attaine , vnto all the graces of it . Nay , none indeede to many : but euery one had his owne ; an● that was commonly but one . Suavitatem , Isocrates ; subtilitatem , Lysias ; acumen , Hyperides ; sonitum , Aeschines ; vim , Demosthenes habuit . Quis eorum non egregius ? tam●n , quis , cuiusquam , nisi sui similis ? I socrates , had his sweetnesse ; Lysias his slynesse ; Hyperides his sharpenesse , Aeschines , his voice , and Demosthenes , his force . Euery one of which Orators , were excellent , in their kindes : and yet none of them like any , but onely like themselues . And hee exemplifi●th it , yet further , by diuers other instances , among the Romane Orators . Grauitatem , Africanus ; Lenitatem , Lelius ; asperitatem , Galba ; profluens qu●ddam habuit Carbo , & canorum . Qui● horum , non princeps , temporibus illis , fuit ? & suo tamen quisque in genere princeps . Africanus , had his grauitie ; Lalius , his mildnesse ; Galba , his austeritie ; Carbo , his profluence . Euery one of all those , were the principals of their times : and yet euery one excelled but only in his owne kinde . Whereby it appeareth , that , euen this one Arte of Rhetorick though it be an art , concluded within his definite termes ; Canco●lis circumscripta scientia ; as euen the Orator himselfe acknowledgeth : yet is a facultie , of so large and , so wide an extension , that all the bounds of it , could neuer yet be reached , or touched by any man : but that , euery one thought it , to be glory ynough for him , if hee could but attaine to any reasonable portion : though in diuers others parts , hee had many great defects . Which Seneca also obserueth euen in this very Case . In ipsa oratione , quanvis vna materia sit ; tamen ille , qui optimè argumentatur , negligentiùs narrat : ille , non tam benè implet , quam praeparat . In pleading ( saith hee ) though the Arte be all the same ; yet some man argueth excellently , who openeth the cause , but negligently : another hath the art to stirre vp his hearers , vnto diligent attention , and cannot hold them , when he hath done . And hee giueth , for an instance , his friend Passienus . Passienus noster , cùm coepit dicere , s●cundùm principium , slatim fuga fit : ad epilogum , omnes reuertuntur : media , tantùm quibus necesse est , audiunt . Whenas Passienus pleadeth , all his Auditors forsake him , when he hath done his exordium : and yet all returne againe , to heare his conclusion : but ●is middle part no man heareth , s●uing only those men , vnto whom it belongeth . Whereupon he there concludeth , that , Magna , & variares est eloquentia : 〈◊〉 vlli sic indulsit , vt tota contingeret . Sat●s foelix est , qui in aliqu●m ●ius p●rtem est receptus . Eloquence is a faculty , of an exceeding great varietie ; whi●h yet hath neuer bene so fauourable vnto any , as to giue it selfe vnto him intirely , and wholy . That man is well , for his part , that can get but a peece of it . So that ( as Saint Hilary admonisheth very wisely ) Non tantum confidendum est , ●n prudentia humana , vt perfectum se quis putet , sapere quod sap●at . No man should be so confident , of his owne high wisdome , as to conceite , that he hath attained vnto a perfection . And , as it is in pleading : so is it also , in disputing : Suid●s reporteth of Heraiscus : That he could excellently confirme a truth , but he was not able to conuince a lie . And Hierom reporteth of Lactantius : That he could be●●●r conf●●e a lie , then confirme a truth . Vtinam tam nostra confirmar● potuisset , quam facile aliena destruxit . Now , who is it , that thus narrowly confineth this facultie of the tongue , which no man can ●ame , but wildly runneth throughout the whole Earth ; but onely God himselfe ? He it is ( sayth the Prophet ) that giueth vnto men , the ●ongue of the learned : and that bestoweth eloquence , vpon whom hee pleaseth : as euen he himselfe professeth , vnto Moses . For when hee detrected his going into Egypt , vpon a pretence , that he was not eloquent : God presently asked , Who it was , that had giuen the mouth vnto man ? and who had made the deafe , and the dumbe ? Insinuating thereby , that it was onely he . And this wee may euidently see to be true , in those strange tongues and languages , which were by him bestowed , vpon the Apostles . For , when the Holy Ghost descended vpon them , they beganne , euery one , to speake in a strange tongue : yet not , as they themselues were pleased ; but , as the Holy Ghost permitted . They spake with other tongues , as the Spirit g●ue them vtterance : hee that gaue them the gift , giuing also limits to it . So that , both their languages , and their vtterance , were the gifts of God : yea and limited vnto them , in one and the same measure : but vnto some of them , in one ; and vnto others , in another . For , the Apostle Paul professeth , that hee spake with diuer● tongues , more then all his others fellowes . And , that wee should not suppose , that hee got those tongues by study , as it is with vs , hee expresly ascribeth that gift , vnto none other , but onely vnto God , as to the proper Author . To one , there is giuen the diversity of tongues ; to another , the interpretation of tongues ; by the very same Spirit . And therefore , he bese●cheth the Colossians , to pray to God for him , that a doore of vtterance might be opened vnto him . Whereby hee plainely acknowledged , that both the diuersitie of tongues , and the measure of vtterance , are the onely gifts of God. Yea , and the selfe same is likewise acknowledged , euen by the very Heathen . Among all those graces , which Homer affirmeth to be the gifts of God , and by him to bee diuersly distributed vnto men , the first of them , is , Eloquium , that is , Eloquence of tongue . Y●a , and Pindarus also , in expresse termes , acknowledgeth , God himselfe to be the only giuer of Eloquence . A Dijs , & prudentes , & fortes , & loquentes nascuntur . Or wise , or strong or eloquent , Both one , and all , from God are sent . Yea , and euen profane Lucian ( for all his scoffing spirit ) yet affirmeth , that , Eloquence is giuen vs , by the Spirit . He saith that men do , vim & potestatem dicendi , a Spiritu acciper● . Meaning there , the Holy Ghost ; though he would seem● to deride it . But God ( that giueth the tongue ) ouer-ruled his tongue , and made it speake the truth , against his will. Yea , and all the Orators themselues , bo●h of the Greekes , and Latines , doe plainely confesse the same : when , in the beginnings of their solemne Oratio●s , they call vpon God , to giue them good successe . And so doe Poets likewise : when they inuocate the Muses , and ●aine them to be their god Iupiters Daughters : They plainely therein confesse , that their facultie of Poetry , is giuen them , by the gods . Deceiued they are , in the particular , of ascribing that gift , vnto their false gods : but yet , right , in the generall , of ascribing it , to God : vnto whom , it is , indeed , of right , to be ascribed . As Pacianus hath plainely , and truely affirmed : Dic , oro , ●rater , Musae literas repererunt ? Nonne per Dominum omnia ? & a Deo omnia ? Tell me ( o my good Brother ) were the Muses , the first inuenters of learning ? Is it not from God , and by God , that a man knoweth euery thing ? Yes , surely . For ( as it is affirmed , in the booke of Iob ) Though there be a spirit in a man ; yet is it the inspiration of the Almighty , that giueth him vnderstanding . Then it is not , either the spirit of the Muses , nor the spirit of his Maisters , nor yet his owne priuate spirit , that teacheth a man any thing : but it is only Gods Spirit ; by his onely annointing . Vnctio vos docet omnia : Ye need not ( saith S. Iohn ) that any man should teach you , any thing ; For the annointing teacheth you all things . He is the Spirit of truth : and hee it is , that leadeth a man , into all truth ; as well in Philosophie , as hee doth in Diuinity . And ( as Plato well obserueth , vnto the same purpose ) If any man be not taught by him , it is but in vain● , that he giueth himselfe to learne . For , Nemo docebit , nisi Deus adiuuer it . No man can euer teach vs , if God himselfe doe not helpe vs. So that , all a mans knowledge , in all the Arts fore-named , is onely infused into him , by God , and by the breathing of his spirit ; sometimes , working with his labour : yea and sometimes , without it . For it is generally true , which the Orator hath affirmed , that , Nemo , vir magnus , sine aliquo afflatu diuino , vnquam fuit . That no man euer was excellent , in any one Arte , if we were not inspired , with a speciall spirit for it . So then , it is God likewise , that limiteth vnto euery man , all his Arts. And it is God likewise , that limiteth vnto euery Arte , all his faculties . For ( as Plato truly teacheth vs ) Cuique Arti , facultas a Deo tribuitur , certi cuiusdam operis indicandi . God hath giuen a faculty vnto euery Arte , to iudge but of his own● prop●r and definite worke . Neque enìmea , quae gubernatoria arte cognoscimus , medicina quoque percipiemus ; neque etiam , quae medicina perspiciemus , arch●ectura animadvertemus . We know not those things , by the Art of the Pilot , that we do by Phisicke ; nor yet those by Phisicke neither , that we do by Architecture : but euery Arte is tied vnto his owne proper matter : and is precisely limited , both to his Subiectum in quo , & to his Subiectum cirea quod . And this Limiter , he affirmeth expressely to be God. And thus the limiting and bounding , not one of all naturall bodies , and their naturall powers ; but also the limiting of all humane Arts , and Sciences , is the worke of God : who ( as Iustine Martyr noteth ) doth , & Naturae , & Arti , finem ponere : giue limits , both to Nature , and to Arte. Yea , and the contemplation of it , doth leade vs , by the hand , vnto the knowledge of a God : who is , both the Author , and the 〈◊〉 of them , by the direct confessions euen of the very Heathens . 9 Th●n , much more , must needes the limiting of all spirituall graces bee his , which are immediately ●men , by his owne most gracious hands . A●l which though 〈◊〉 ●iueth very liberally , and bountifully : yet doth he not giue them , either all , without measure ; or vnto all , in the same measure : but vnto euery one such a proportion , as seemeth best vnto his diuine wisedome . As Saint Paule plainely declareth in the first of his Epistles vnto the Corrinthians , where he han●leth that Argument , ex professo . Vnto one ( saith hee ) is giuen by the Spirit , the word of Wisedome ; to another the word of Knowledge , by the same Spirit : to another , is giuen faith , by the same Spirit ; and to another , the gift of ●●aling , by the same Spirit ; and to another , the operations of great workes ; and to another , pr●phesies ; and to another , the discerning of Spirits ; and to another , the diuer 〈◊〉 of tongues ; and to another , the interpretation of tongues . And all these , worketh euen the sel●e same Spirit , distributing to euery man seuerally , a● he will. Out of which place o● Saint Paul● , wee may obserue these three things . First , that none of all those graces , can be assumed of any man , as hee himselfe pleaseth : but they must be giuen to him , as their bestower pleaseth . Secondly , that they are not a●l giuen vnto any one man : but some of them vnto one , and some vnto another ; as God doth all his workes ; in number , weight , and measure . Thirdly , that the measure of all those Donatiues and Graces , is onely at the absolute will of their Giuer . But who is then this Gi●● , that in such sort disposeth those graces , as he pleaseth ? That also the same Apostle , a little before expresseth . There are diuer s●ties of gifts , but the same Spirit . There are diuer s●ies of administrations , but the same Lord. There are diu●rsities of operations , but ●od is the same , who worketh all in all . So then , the Limiter of all those graces , is the Spirit ; and that Spirit is the Lord ; and that Lord is God. It is the Spir●t of God , and God the Spirit , who is the limiter and disposer of all spirituall gifts vnto men , in that manner and measure , as hee pleaseth to bestow them . 〈◊〉 erìm Deus gra●iam suam , quam dat Ecclesiae suae ad mensuram , saith ●uffine . Non 〈◊〉 proficit vnusquisque in virtute , & grat●a quantum ●upit , sed quantum pl●et ei●d●uider , qui ●erminos pon●t . For , God limus all th●se 〈◊〉 , which he bestones vpon his Church : not giuing to euery man so much as he de●●reth : but onely so much , as hee 〈◊〉 Giuer pleaseth . And this Tertulli●n very notably confirmeth , by comparing this p●ace of S. Paule the Apostle , with another like place of Isaiah the Prophet : where this limiting and confining Spirit , is called by that Spirit : The Spirit of the Lord , the Spirit of Wisedome and vnderstanding ; the Spirit of counsell and strength ; the Spirit of knowledge , and of the feare of the Lord. By a parallell of which two places , he perempto●●y concludeth , ●h●t the Apostle and Prophet , speake both of the same Spirit . Compara species Apostoli , & Isaiae : Alij ( inquit ) datur , per Spiritum , sermo s●●entie : statim & Es●●as , Spiritum s●p●entiae p●suit . Alij , sermo sc●●●tiae : hic erit intelligentiae , & consilij . Aly fides in eodum Spiritu : hic erit spiritus religionis , & 〈◊〉 Domini . Alij● donum c●rationum ; alij , virtutum : hic erit valentiae spiritus . Alij , prophetia ; ali● , distinctiones spirituum ; alij , genera linguarum ; alij , interpretat to li●guarum : hic erit agn●tionis Spiritus . Compare the Apostle● place with Isaies . To one ( saith the Apostle ) is giu●n by the Spirit , the word o● wisedome : the Spirit ( saith the Prophet ) is the spirit of wisedom . To another ( saith the Apostle ) is giuen the word of knowledge : the spirit ( saith the Prophet ) is the spirit of vnderstanding , and couns●ll . To another ( saith th● Apostle ) is giuen fa●th , by the same spirit : the spirit ( saith the Prophet ) is the spirit of Religion , an● of the 〈◊〉 of God. To another ( saith the Apostle ) is giuen the gift of healing ; to another , the operation of great workes , by the same spirit : the spirit ( saith the Prophet ) is the spirit of power and strength . To another ( saith the Apostle ) is giuen propheci● ; to another , the discerning of spirits , to another , the diuer●ity of to●gues ; to another the interpretation of tongues : the Spirit ( saith the Proph●t ) is the spirit of knowledge . And he concludeth with these words : Vides Apostolu● , & in di●tributione facienda vnius spiritus , & in 〈◊〉 interpretand● , Prophet●●●●nsp●rantem . Thus you see , that the Apostle , both in distributing the seuerall gifts of one and the same Spirit , and in specifying by interpretation , who was that one Spirit , doth fully conspire and agree with the Prophet . And so indeed , they do●● speaki●g both of them the same things in differing words : yea , and sometimes not in diff●ring words neither ▪ but in the very same words . So then , it is none other but the holy Spirit of God , that is the giuer and distribut●r of all spirituall g●aces . Which , as he seuerally dispenseth vnto seuerall persons ; so doth he likewise , in seuerall manners . As we way euidently see , in all the fore-named instances . This Spirit distributed Wisedome and Knowledge , vnto many : but in such measure as vnto Salomon , not vnto any . It distributed faith vnto all th● beleeu●rs : but yet , it distributed it in differing measures . The C●nanitish woma● is commended , for a great faith . The Apostles themselues are reproo●ed for a little one . It distributed vnto diuers , the power of working miracles : but it distributed it vnto them in differing proportions . The rest of the Apostles healed but where they were present : but the Apostle Paule , euen where he was absent : The rest , but by ●heir bodily touching ; but P●ter , by his onely shadowing . The rest of the Prophets , but onely whilest they liued : but Elish● , after he was dead . It distributed vnto all the Prophets , the high gift of prophecying : but in such measure , as vnto Moses , it gaue it vnto none of them . It distributed the gift of tongues , vnto all the Apostles : but yet vnto Saint Paule , more largely then to them all . Thus the holy Spirit of God is both the onely giuer of all spirituall gifts , vnto men ; and the onely distributer of them all among men ; and the only limiter of the same in all men . And thus , the limitation of all finite things , both of naturall bodyes , and of their naturall powers ; and of artificiall ●aculties ; and of spirituall graces ; doe all of them conclude , That there is a God : vnto whom , and to none other , that worke can be ascribed : And this , both by the consequence of naturall reasons ; and also , by the testimonie of the weightiest authoriti●s ▪ both humane and diuine . Which is the fi●st Metaphysicall Consideration . CHAP. 2. The immensitie of mens appetites doth shew , T●ere is a God. 2. The immensitie of naturall appetites . 3. 〈…〉 appetites . 4. The immensitie of intellectuall or spirituall app●tites . 5. The immensitie of Desire . 6. The immensitie of Anger . 7. The immensitie of will. 8. And yet God is able to fill them all . THe second Metaphysicall consideration , from whence we may collect , that There is a God , is taken , from a place of a contrary Nature vnto the former . For , as the former concluded it , from the limited and bounded circumscription of all finite things ; which cannot be the worke of any other Agent , but onely of God : so this concludeth it , from the vnlimited and vnbound extension of the Appetites of Man ; which can haue none other sufficient and replenishing Obiect , but onely God. The defining and circumscribing of all finite things , doth shew , There is a God ; by whom they haue beene limited . And the dilating and extending of mans infinite appetites , doth shew There is a God ; by whom they must be filled . For an infinite appetite , cannot be replenished , but by an infinite Obiect . So that , though the Soule of a man , haue many diuers powers and faculties in it , which represent vnto vs , diuers notable images of Gods diuine properties ( as shall , God willing , be declared in a speciall Treatise intended to that purpose : ) yet is there none of them all , which repr●senteth Gods Infinity , but onely that one facultie , which by Philosophers is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the burning Appetite , and Desire of the Soule . Which is a thing so spacious , and in some sort so infinite , that it cannot be filled with any finite Obiect : as the Prophet Habakuk hath expresly declared : who , in this respect , compareth it vnto Hell , and vnto Death , that cannot be satisfied . From whence , it must needs follow , that , seeing no finite Obiect is able to fill vp that gaping Chasma , and insatiable gulfe of the Soules appetite ; that therefore there must needs bee some infinite Obiect prouided for it ; which is able to fill it , vntill it crie , Ynough . For ( as Aquinas well obserueth ) Quael●bet potentia appetit obiectum sibi conueniens . Euery facultie , in nature , requireth such an Obiect , as is fitting vnto it . And therefore Appetitus and Appetitum , must bee fitted , as iust together , as Locus and Locatum : or else there should be Vacuum in rerum natura : yea , and Vanum too . For , if the appetite be neuer filled , and neuer attaine his ende ; then ( as Aristotle obserueth ) Inanis , & vanus erit Appetitus : Our appetite shall both be vacuus , and vanus . And therefore , that Nature , which hath made the appetite so large , if it had not appointed some fitting and proportionated Obiect vnto it , whereby it may be filled ; it hath framed and fashioned it so large in vaine , and transgrest in her proportion . But , that , Nature hath not done . She hath made , in all her works , neither vacuum , nor va●um : She hath made nothing in vaine , as Aristotle in plaine termes expresly affirmeth . For first , for vacuum ; he saith , that , vacuum esse , Naturae ratio non patitur : The very nature of Nature , will not suffer any Vacuum . And secondly , for Vanum ; hee expresly saith againe , that , Deus & Natura , nihil faciunt frustra : That neither God nor Nature , doth any thing in vaine . But the largenesse of the appetite , should in vaine haue beene created , if there were not in all nature , some Obiect to fill it . Which , no finite Obiect can possibly performe . And therefore , it followeth , There must needs be some Infinite . And that can be nothing , but onely God : as Aqui●as plainely proueth . 2 Now , looke into all the seuerall appetites of Man , of what nature soeuer ; and you shall finde them all , to be of an infinite , and vnsatiable nature : and such , as that none of them can be filled , with that ordinarie Obiect , which , in common vnderstanding , is appropriated vnto it : but expecteth , yea and exacteth , some other , of a more extended , and infinite , nature ; before it can be filled , and throughly contented . Aquinas diuideth the generall Appetite , into these three speciall kindes : that , Some of them , be naturall ; Some , sensible ; and some intellectuall , or Spiritual . In all which , wee may see an infinite auiditie : and such , as cannot be satisfied , with any finite Obiect . Let me giue you , in euery head , some Examples , to illustrate it . And first , for Naturall Appetites : Aristotle , in one place , giueth instance , of three of them ; which are , the most common , and familiar vnto all men . And they be , the Appetites of Eating , of Drinking , and of Sleeping . And yet , none of them all , is able to content the appetite of the soule . As King Salomon , nominatìm , giueth instance , in all of them . For eating and drinking ; hee expresly affirmeth of them , that though all the labour of a man , be onely for his mouth ; yet that ( for all that ) the soule is not filled . Whereby hee insinuateth , that though the Belly may be filled , both with eating and drinking ; yet the appetite of the Soule , is not filled , with either of them . And wee see his obseruation to bee verified , euen to sense , in the daily practice of Gluttons , and Drunkards : who lose not their appetites , with the filling of their stomacks ; but , euen then , when their Bellies are distended , and full ; yet their appetites are ieiune , and emptie ; and still desire more , euen when they haue too much : yea , and euen prouoking their oppressed Stomackes , to eate yet more , with their sawces ; and to drinke yet more , with their salt● meates so , adding thirst vnto drunkennesse : rising vp early , to follow it , and sitting vp late , at it : as the Prophet complayneth , Yea , euen , ad diurnam stellam matutinam potantes : as the Comicke speaketh : drinking downe the Euening st●rre , and drinking vp the Morning starre ; making so their ipsum viuere , to be nothing else , but Bibere . Nec sitis est extincta priùs , quàm Vita , bibendo . His Thirst , yea and his Life , in drinke , Were quench't together , and extinct . As though they had purposely beene made , for nothing , but onely , for the actions of eating , and drinking . And therefore Aristotle very truely calleth them : Furentes circa ventrem : Men out of their wits , with the pampering of their bellies : giuing a notable instance , in the Glutton Polyxenus ; who wished , that his necke were as long as a Cranes , to prolong his pleasure , in eating , and drinking . And yet , that curse of God doth continually pursue them , that though they eate much , yet they haue not enough ; and though they drinke much , yet they are not filled . Their stomackes may be filled : but so are not their appetites . For ( as Salomon truely noteth ) Vente● impiorum , est insaturabilis : The righteous eateth , to the satisfying of his soule : but the belly of the wicked euer wanteth . And so it is likewise , in the third of his instances : the appetite of sleeping : which is , as vnsatiable , as any of the rest , if a man do giue himselfe vnto it : as Salomon also obserueth in it : who , so elegantly characterizeth the drowsie-headed Slug gards , that no Character in Theophrastus , is more graphically described . Which he hath done , in the forme of a short Colloquie or Dialogue , by an excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherein first , hee rowseth him vp , and calleth vnto him , to wake him out of his slothfull and heauie sleepe . How long wilt thou sleepe , ô Sluggard ? and when wilt thou arise out of thy sleepe ? Then , he bringeth in the Sluggard , very earnestly intreating him , that hee would not molest him , but yet a while permit him , to haue a little further sleepe , a little longer slumber , a little more folding of the hands together . And finally , hee plainely threateneth him , that if hee continued in that Lethargie of his sleeping , his pouerty would presently ouertake him , as a Traueller ; and seaze vpon him , like an armed Souldier . And yet would not all this serue the turne . Hee was so deepely possessed with his veternus , and sleeping sicknesse , as if hee had beene metamorphosed into a very Dormouse . So that , this drowsie humour likewise , is not diminished , by feeding it : but rather ( like a dropsie ) it is the more increased . 3 And , as it is in naturall appetites : so is it , in sensible appetites too . They cannot be satisfied , no more then the former . But euen , when they haue what they would , they yet still call for more . And this also , King Salomon illustrateth , by two direct instances ; in Seeing , and in Hearing . The eye ( sayth he ) is not filled with seeing , nor the eare with hearing . The Eye , I grant , may bee wearied with seeing : but filled it cannot bee . As Musaeus expreslie noteth : Intuens defessus sum ; satietatem non inveni aspiciendi . My sight is wearied out with looking on ; And yet my selfe , satiety haue none . For , as the Graue and Destruction cannot be filled , so cannot the eyes of a man be satisfied : sayth Salomon againe , in another place . And so likewise the Eare. It may be wearied with hearing : but yet it cannot be filled neither . As Socrates likewise expresly obserueth . Aures suscipiunt voces omnes : nunquam verò implentur . Our eares do receiue all manner of voices : and yet be there none of them , that be able to fill them . And the like may bee sayd , of all the rest : as I partly haue shewed before , in the Tast : and that , both in our eating , and also in our drinking . Whereof Tully hath giuen vs a very notable instance , in the Persian King Xerxes : who , hauing tired himselfe out , with all ancient , and knowne pleasures , propounded great rewards vnto the inuenters of new : whereof when he had tasted ; yet could he not with all of them , be contented . Praemium proposuit ci , qui invenisset nouam voluptatem ; qua ipsa , non suit contentus . 4 But in a mans intellectuall , or spirituall appetites , ( for so , in a large sense , I accompt of all , which any way haue their seate in the Soule ) the same may a great deale more euidently be shewed . Them , Aristotle reduceth , vnto these three heads : Cupiditas , Ira , Voluntas : Desire Anger , and Will. All of them , hauing their place in the soule : and yet euery one , in a seuerall part of the soule . For , whereas the Soule is deuided into three parts , or powers , or faculties : Concupiscibilis , Irascibilis , and Rationalis : in euery one of these seuerall faculties , there be placed , by nature , their seuerall appetites . Cupidit is , in Concupisc●bili ; Ira , in Irascibili ; and Voluntas , in Rationali : In the Concupiscibl● part or faculty of the soule ▪ is seated the appetite of Desire ; in the Iras●●●le part , the appetite of Anger ; and in the reasonable , the appetite of Will. So that ( as , in the same place , he concludeth ) Si anima diuidatur in tres partes ; in earum vn● qu●que inerit appetit●● : If the Soule be deuided into his three parts ; you shall find , that euery part hath his owne proper appetite . Yea , and all of them too , in their nature , to be infinite . 5 And first , for Cupiditas , or Desire : there be foure principall Obiects , about which it is chiefly occupied : namely Power , Honour , Riches , and Pleasure . In all which , it bewrayeth it selfe to be infinite , and such as cannot be contented and satisfied . Whereby wee may see it plainly verified , which Aristotle hath obserued , that , Cupiditatis natura est in finita : that A mans desire is of an infinite nature . For first , as concerning Power ; if a man doe but once set his appetite vpon it , he hath left himselfe no power to cast limits about it : but it will grow to bee so infinite , that all the power of the world will not bee able to content it . As we may euidently see , in Alexander the Great . Whose appetite of Power , was so infinitely great , that when he heard , Democritus to hold , There were many Worlds ; hee fell into great sorrowing , because that , as yet , hee had not conquered one . Whereby it is euident , that all the power of one world , could not satisfie his appetite , though he might haue had it all . Nay , though there had bene as many worlds , as Democritus dreamed of , though hee might haue had all of them , yet would they not all haue contented him . For , as the Tragicall Poet hath truly obserued , Auidis , duidis , natura parumest . To such as are ambitious , and so greedy , All Nature selfe doth seeme to be too needy . Which Petronius Arbiter very notably exemplifieth , in the vnsatiable ambition of the Romans . Orbem iam totum , victor Romanus h●bebat : Quâ mare , quâ terrae , quâ sidus currit vtrumque Nec satiatus erat . — The conquering Romans got into their hand , The whole worlds compasse ; euen as farre as Land , Or any Sea● , or Heauen it selfe extended ▪ And yet this Nation could not be contented . For , the ambition of the proud inlargeth it selfe , like Hell ; and is like vnto Death , that cannot be satisfied : as the Prophet obserueth . Yea and Liuie also not obscurely insinuateth . Animus hominis insatiabilis est , eo quòd fortun● spondet . The minde of a man , will not be satisfied with any thing , if fortune do still promise , to bestow more vpon him . Neither was this the particular humor of those men fore-named ; whose greatnes of ambition , might easily bee bred in them , by the greatnesse of their Fortune : but it is the generall humor of all men , be they neuer so meane . For ( as Isocrates very truely affirmeth ) Vniuer si mortales , in eo elaborant , vt plus alijs possint . It is the common desire and indeauour of all men , to haue prerogatiue of some greater power , then there is in other men . Insomuch , that euery man , be he neuer so good , yet desireth a power , if it bee but to doe euill . And though hee neuer meane to vse it ; yet he desireth to haue it . — et qui nolunt occidere quenquam , Posse volunt . — saith the Poet. who haue to hurt , nor heart , nor Will ; Yet wish ● haue power , euen to kill . So Pilate , though he had no intention to hurt Christ ; yet boasted vnto him , that he had power to doe it . Knowest thou not that I haue power to crucifie thee , and haue power to loose thee ? And yet he vsed all meanes to saue him . Yea , and ●●ban , though his power was by God himselfe restrayned , yet he boasted that he had it . To conclude , a man hath not lesse power ouer himselfe in any thing whatsoeuer , then when he once fixeth his appetite vpon Power . And so it is likewise , in the next Head of Honour . If a man doe chance , to set his desire vpon that , it groweth , by and by , so infinite , that hee cannot bee contained within any bounds and limits , neither of Reason , nor of Duty ; no , nor of his owne Safety . As we may see by examples , in all these seuerall heads . For the first of them . The bounds of Reason , how grossely they oft●ntimes transgressed by ambition , the Orator hath pointed vs , to a notable instance , in the Heathen Philosophers . Of whom , though there were diuers so rigid , and sterne , as to publish whole Bookes in contempt of Vaine-glor●e , yet was the taste of that Vaine-glorie so delightfull to themselues , as that in the same bookes , they publisht their owne names . Which manifestly sheweth , that howsoeuer they outwardly would seeme to contemne it , yet they inwardly affected it . So they affected glory in writing against Glory ; and shewed themselues vaine , euen in calling it Vaine . Which folly they would neuer haue committed so euidently against their outward profession , but that their Reason was dazeled , and blinded by ambition . And the like may be seene in the ambition of old men : who ( contrary to all reason ) are as greedy of Honour , in their decrepite old age , when they must by and by forgoe it ; as they were euer in their youth , when they might long enioy it . For ( as Thucidides well obserueth ) Sola dulcedo Gloriae , ●en senescit . The onely humour of ambition , doth neuer grow feeble , or old in any man : but euen in those that are the oldest , and most decayed men , yet their ambition is still young . Yea , and he reprooueth in the same place , that vsuall prouerbe , as a very false position : that , In senecta , lucrari magis delectat , quam honore affici : That all men , in their age , are rather delighted with gaine , then with fame ; with riches , then with honours . This he holdeth to be false . And wee may see the truth of it , in old Caius Marius : whose ambition sprouted greene , when his body was dry and withered , and in effect , halfe dead . Which manifestly sheweth , that though olde mens experience doe teach them many other things ; yet that this is a lesson which it can neuer teach them : To set downe a stint vnto their owne ambition . So farre doth it transgresse all the lines and bounds of Reason . And so doth it of duty too : yea , and that in a very high degree . Whereof two Tragicks haue giuen vs two notable instances , in two ambitious brothers , or rather indeed monsters , E●eocles and Polinices ; who were both of them so inflamed with the rage of ambition , and carried so violently through all the barres of duty , iustice and vertue , that Euripides bringeth in one of them with this execrable sentence : Nam si violandum est ius , Regnandi gratia , Violand●●n est : alijs rebus , pictatem colas . If Iustice may be violate , for any cause at all , Then surely , for a Kingdomes sake , this violence may fall . In all things else , keepe Piety inuiolated you shall . Thereby plainely declaring , that the ambition of honour is more violent then any other : breaking all the bonds of duty , both to iustice and piety . Which yet in his brother , may be seene much more plainely . For him Seneca bringeth in with another sentence , as impious as his brothers was , and a great deale worse : — Pro regno velim Patriam , Denates , coniugem stammis dare . Imperia , precio quolibet , constant ben● . I could well , for a Kingdome , be content , To see my countrey , gods , and wi●e ybrent . All cost to get a Kingdome , is well spent . Whereby it plainely appeareth , how immoderate the desire of glory and Honour is : contemning all the bonds of all the strictest duties that are betweene either God , or Man , and vs. And , as ambition leadeth men , to transgresse and violate all the bounds of duty : so doth it oftentimes , to transgresse the bounds likewise , euen of their owne Safety . Whereof , Homer hath left a notable example , in the ambition of Achilles : who , hauing the condition propounded vnto him ; either of a short life , with great glory ; or of a long one , with little ; he was so ambitious of praise and commendation , that he preferred the short life before the long . But Dion Nic●eus hath left vs a more notable example , in Agrippina , the Empresse : who being fore-told , that if Nero her sonne euer came to bee Emperour , he would surely kill her : yet she was so ambitious of beeing mother to an Emperour , that she presently answered : A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Let him be a murtherer , so he first be an Emperour . Thus for the loue of Vaineglory , she despised her owne safety . But Laertius hath left vs a most notable example , in the Philosopher Empedocles : Who , hauing by the cure of a dangerous disease ( which was held for incurable ) obtained great credit , and by certaine vaine people , hyperbolizing his fact , being palpably flattered ; that hee could neuer ( sare ) haue done it , if he had not beene a god ; hee grew by their flatterie , into that madnesse of conceit , as to hope , that he might so art it , as indeed to be taken and beleeued for a god . And so , sleeping one night in the open fields , with diuers of his neighbours , he s●ily stole away , & cast himselfe secretly into the mouth of burning Aetna ; hoping by that his sudden dispearing , and neuer beeing heard of among men againe , to haue confirmed the growing opinion of his godhead . But he was greatly deceiued : for the violence of the fire casting backe againe his pantofle , discouered the fraud , & bewrayed which way he went , and so was hee foully frustrated of the opinion of his Godhead , which now he had a great deale too dearely bought . So infinite and vnsatiable was his ambition of Glory ; that in comparison of it , he despised his owne safety . Yea , and Horace is of opinion , that if it were yet to doe , he would doe it againe . He would againe destroy his life , vpon hope of that foolish glorie , which he sought for in his death : — Deus immortalis haberi , Dum cupit Empedocles , ardentem frigidus Aetnam Insiluit — Nec semel hoc fecit , nec si retractus erit , iam Fiet homo , &c ponet famosae mortis amorem . While proud Empedocles would a God , immortall seeme to be , And so be thought , into the flames , of Aetna leapeth he . Nor this so done , the same recall'd , and made to draw new breath ; The Man would not depose the loue , of such a famous death . Thus vnquenchable is the thirst of ambition , if it once be throughly grounded , and rooted in any man. And the like Suidas reporteth of Heraclides Ponticus . And , as a mans appetite is infinite after Honour : so is it no lesse , after Riches , and Treasure . For , if hee once doe settle his desire vpon it , the Riches of the whole world , will be too little for it . Nec Croesi fortuna vnquàm , nec Persica regna , Sufficient animo , — saith the Heathen Poet. Nor all King Croesus wealth , nor Persian Kingdomes can Suffice the greedy minde , of th'auaricious man. And therefore ( saith Lucilius ) Qu● credimus , divitias vllas animum expl●re posse ? How can we beleeue , that the aboundance of any Riches , should be able to satiate a couetous mans minde ? Aboundance of Riches , may well , inflare animum : but , it can neuer , implere : It may well be able , to puffe vp the minde ( for so the Apostle Paul insinuates it doth ) but yet , for all that , it can neuer ●ill it . For , ● Nunquam expletur , nec satiatur cupiditatis sitis , saith the Roman Orator : The couetous mans thirst , cannot possibly be quenched . But it groweth vpon him , like the thirst of a Dropsie , which is the more increased , by drinking , to extinguish it . For , Crescit indulgens sibi dirus hydrops , Nec sitim pellit , — saith another Poet. This cursed Dropsie , by ind●●lgence , growes To such a thirst , as no repelling knowes . No , nor replenishing neither : though , euen the couetous man himselfe , at the first , thinkes it may . For ( as Aristotle obserueth ) Primò , dicunt pauca sufficere , atque minima : mox verò , vbi illa sunt consecuti , plura semper appetunt quousque in infinitum procedant . At the first , themselues imagine , that a few things will content them : but , when they haue gotten them , they still seeke for more , after them : vntill at last their appetite groweth in them to be infinite . And so likewise , Aristophanes : Nec quanquam hominum [ Pluti ] caepit satietas : Nam si quis acci piat talenta tredecim , Auidiùs contendit parare sedecim . Si & hec confece rit , quadraginta appetit . And so is infinitun . There neuer yet was man , with wealth so well content , But though he had attayn'd to treasure competent , He yet would striue still more his state for to augment . For , as the fore-alledged Poet hath truly obserued : Crescit amor nummi , quantum ipsa pecunia crescit ; Et minùs hanc optat , qui non habet . — The loue of wealth increaseth still , as wealth doth selfe improue ; And he loues Riches euer least , that hath the least to loue . For , he that most loueth them , is alwayes least able to bee satisfied with them . Cupit hic gazis implere famem ; Nec tam●n omnis plaga gemmiferi Sufficit Istri , nec tota sitim Lydia vincit , saith the Tragicall Poet. A man , with Treasure , seek's to stake That hunger , which doth Riches rake . But all the gemm's of Ister shore , Nor all the gold of Lydia's store , Can fill the greedy Appetite . It is a thing , so infinite . For ( as Salomon affirmeth of it ) He that loueth mony , he will neuer be satisfied with monie . Neuer . Take himselfe for an example of his owne position : yea , and that , a very good one . It is reported of him , that he had congested and amassed together such infinite monies , that , Siluer , in his time , was as common , as Stones . And yet , for all this his vnmeasurable store , he still had a desire of getting more and more . To with ende , hee still continued his new-begunne Trade , vnto the land of Ophyr : furnishing out a new Nauie , euery third yeere . Which is a manifest Argument , that his appetite , with all that hee had was not satisfied . For , as the Poet hath very well collected : — nondum impleui gremium , si panditur vltrà . He hath not fill'd his lapp , that still doth hold it ope . Yea , and ( as before I noted , of the appetite of Honours ) that it breaketh all the duties both vnto God , and Man : so doth Seneca set the same note , vpon the appetite of Riches . Per hominum Deorumque iras , ad aurum ibitur . Wee runne madding after Gold , contemning all the anger both of men and God. Whereupon Virgil truly noteth : — quid non mortalia pectora cogis , Auri sacra fames ? Of cursed Gold the hunger . starued loue , What is 't , whereto mans heart it cannot moue ? And , as vnsatiable as is the desire of Treasure : so vnsatiable , is also , the desire of Pleasure . For , if a man doe but once set his appetite vpon it , let him ingurgitate himselfe neuer so deepe into it ; yet shall he neuer be able to fill his desire with it . For , as Aristotle also in this head obserueth : Voluptatum appetitio , est insatiabilis . There is nothing whatsoeuer , that is able to satisfie the appetite of pleasure . And Tully likewise , vnto the same purpose . Vnum n●scio , quomodò possit , qui luxuriosus est , finitas habere cupiditates . This one thing ( saith he ) I cannot vnderstand : How a man , that is intemperate , should haue his desire and concupiscence finite . Whereof , Eusebius yeelds an instance , in the Emperour Maxentius , of whom , he reporteth , that , Quamuìs infinitas ferè , liberas & ingenuas mulieres , per vim , flagitiose violasset ; nullo tamen pacto , poterat intemperantem & effusam animi sui libidinem explere . Although hee had defiled an innumerable number of matrons & freewomen ; yet was he neuer able to satisfie the appetite of his filthy vnmeasurable lust . And the same we may see likewise , in Messalina the Empresse : a wonder , nay , a monster , for her following of filthy pleasure . For , she was so prodigiously giuen vnto it , that she might truly say , as it is in the Poet , In me , tota ruens Venus , Cyprum deseruit . That Venus had forken her famous kingdome Cypres , And wholy plac'd her seate , in this lasciuious Empresse . For she , because she would euen glut her selfe with fleshly delights , conueied her selfe once into the common Stewes , and there enioyed her filthy pleasure , vntil she was neuer the neerer . Her lewd and filthy appetite was still as greedy of it , as it was before . So that , at her parting , shee was forced to complaine that she had wasted , and wearied her selfe , in vaine : being , as that Poet noteth , but onely , — Lassata vitis , nondùm satiata — Not filled , only tired , with pleasure she desired . Neque enìm vnquàm finem inueniet libido : saith the Romane Orator . For lust is an Appetite , that can neuer finde an end : It being , indeed , infinite ; as Plato affirmeth of it . Voluptas est infinita , eiúsque generis , quod nec principium , nec medium , nec finem in seipsa , suapte natura , continet , aut aliqundò continebit . The appetite of Pleasure is infinite ; and of that nature , that it knoweth nor beginning , nor middle , nor ending in it selfe ; nor doth , nor can , nor will content , or containe it selfe . 6 And , as our appetite is vnsatiable in matters of Concupiscence ; which is Aristotles first head : so is it also , in matter of Reuenge ; which is his second head . A thing so sweete vnto our corrupt nature , that , as it is obserued , by the Heathen Philosopher : Inimicum vlcisci , vitam accipere est alteram : For a man to be reuenged of his enemy , seemeth as sweete as to receiue a second life giuen him . As it doth euidently appeare , in King Nabuchodonozer : who , hauing conceiued a grieuous displeasure , against some of his Neighbours , he calleth out his Captaines , and giueth them a charge , to go out , and to reuenge him vpon all the whole earth , and to destroy all flesh , that would not obey the command of his mouth . Thereby , plainely declaring , that , as the Tragicke noteth , — Arma non seruant modum , Reuenge extreame , can hold no mean● . But , as in another place , he describeth it . It is , — Nulla dolor Contentus p●ena ; querens supplicia horrida , In●●gitata , infanda ; Iunonem docens Quid odia vale●nt ; nesciens iras●t satis . Reuenge is such a griefe , as no paine can content , But seek's out horrid , strange , and vncouth punishments , It teacheth Iuno rage , and angers rudiments . As we may euidently see , in those immane cruelties , which diuers haue exercised , euen vpō mens dead bodies . A notable example of which barbarous inhumanity , there is recorded vnto vs , by Tully , in those notable immanities , which Dolabella exercised , vpon the body of Trebonius : of whom he thus writeth . Suam insatiabilem crud●litatem exercuit , non solùm in viuo , sed etiam in mortuo . Atque in eius corpore lacerando , atque vexando , cùm animum satiare non posset , oculos pauit suos . He exercised all his vnsatiable butchery , both vpon him aliue , and vpon his dead body : seeking to feede his eyes , by renting him in pieces , seeing he could not fill his appetite , with any cruelty of punishment . And , Herodotus reporteth the like , of Cambises : who so hated King Amasis , that hee caused his dead body to be taken out of his graue , Deinde , verberibus caedi , ac vellicari , & stimulis pungi , omníque contumelia insestari : Then to bee lasht , and drawne , and stucke , and stabbed , and infested with all reproches , and vnworthy vsage . And the like crueltie , did Pope Sergius practise vpon Formosus : whom he digged out of his graue , and iudicially condemned , as if hee had beene aliue : and cast out into Tyber , as vnworthy of any Sepulcher . 7 And , as it is in matters of Reuenge ; which is Aristotles second head : so is it also , in matters of Will ; which is his third head . Which will , though it belong vnto the reasonable part of the Soule ; yet doth it oftentimes , so farre exceede all the lines and bounds of reason , that Aristotle perstringeth it , for this absurdity , that it oftentimes desireth things of meere impossibility . Voluntas , eorum etiam est , quae fieri non possunt . Our will and affection reacheth oftentimes to such things , as cannot possibly be done . Wee oftentimes desire those things , that are vnlawfull : yea , and sometimes wee desire those things , that are impossible . And hee giueth this for instance ; That we desire to be immortall ; although both God and nature hath made vs purely mortall . Neither doth our will onely transgresse the prescript lines of reason , in desiring of those things , which , in themselues , are vnlawfull : but also , in desiring euen of those things , which are lawfull : when we desire them , in vnlawfull either manner , or measure . As for example , the loue of Children vnto their Parents , is both naturall and lawfull . And yet , the loue of Mirrha vnto her Father , was wicked and vnlawfull : because she loued him , in an vnlawfull manner . And so was likewise , the loue of Satyrus , vnto his : because he loued him in an vnlawfull measure . Whereupon , he was called Patris amator : The louer of his Father : as it were , by a nickname . And so is it likewise , on the other side too : when the loue of the Parents is too great vnto their Children ; as Niobe's was to hers . A vice , which , in old Eli , euen God himselfe reproueth . Thou honourest thy Children , aboue me . Now , these excesses , in our intellectuall appetites , doth Aristotle condemne , for meere exuperances , and vices . So that , these intellectuall appetites , are oftentimes no lesse excessiue and immoderate , then either the naturall , or the sensible . Let me giue yet one instance more , of a truly intellectuall obi●ct , exactly adequated and proportioned vnto the intellectuall appetite . And that is Learning , and Knowledge . Vpon which , if a man do but once set his minde , it carrieth him after it , with so infinite an appetite , that the more he getteth of it , the more he still desireth it ; and yet can neuer bee filled with it . For ( as Ecclesiasticus obserueth of it ) He that eateth of wisedome , shall haue the more hunger ; and he that drinketh of her , shal haue the more thirst . A thing , which euen the very Heathen haue likewise obserued , of Knowledge , and Learning . That though it be , of all things the most sweete and pleasant : yet that it cannot possiby either glut , or fill the Appetite : Nec poteris artibus animum saturare , nec sapientia explere : saith Theognis . Thou canst not glut thy soule with learning ; thou canst not fill it with wisedome and vnderstanding . Non enìm possunt Praeceptores , quemadmodùm qui in vas infundunt , implere mentem ▪ saith Philo Iudaeus : No master can fill the minde of his Scholler , as men doe vse to fill a vessell with water . For there is no part of learning , that can fill the Soule , though there be no part of it , but that greatly delighteth it . Tullie noteth of Philosophie : that there was in Cato , inexhausta aviditas legendi , quae satiari non poterat : There was in him , an insatiable auidity of reading , which could not be satisfied , Whom therefore he calleth , Helluonem Librorum ; A deuourer of Bookes . And Plutarch obserueth the same of Histories . Quae etiamsi animum oblectant ; tamen perpetuum veritatis studium non explent : Though Histories doe much delight and please the mind ; yet can neuer replenish that infinite auidity , end desire of the truth , which in them the soule seeketh . And Tullie againe affirmeth the like of Astronomy , and the motion of the Heauens : Quorum contemplatione , nullus expleri potest animus : With the contemplation whereof , it is vnpossible that the minde should euer bee satisfied . So that , no part of learning ( no nor all of it , together ) is able to fill the minde . When a man hath once setled his appetite vpon it . Thus all the Appetites of man doe carry him headlong , beyond all the bound both of vertue and reason . And yet , when he hath followed them , vntill he be tired with them , he can finde no sound contentment in any one of them . Take King Salomon himselfe , for an example of examples , in all of them . For so he seemeth to propose himselfe , in euery one of the fore-named instances . For he ingenously confesseth , that one while he set his minde vpon nothing , but on pleasure , and to passe his time merrily , in pleasance and iollity . But he found himselfe quickly to be wearied with that , and to grow into so great a dislike of all mirth , that he sayd vnto Laughter , Thou art madnesse . Againe , another while he gaue himselfe wholly vnto Eating and Drinking . Another while , to Building . Another while , to Planting & Gardening . Then , to Water-workes , and Fishing . Then to pompe in great House-keeping : entertaining a huge traine of seruants , and followers . Then , another while , to priuatenesse and heaping vp of Riches . Another while , to the study of learning and Wisedome . And thus was he driuen to shift and change his desire , from one thing vnto another , finding solid content in neuer a one of them : but ( after some small experience ) great irkesomenesse in them all . So that , his poore soule ( like the Doue , which was sent out of the Arke of Noe ) could finde no sure footing vpon any one of them . Whereupon , he pronounceth of them all , without exception , that there is nothing in them but Vanity and Vexation . Thus , all the appetites of man , though they be almost innumerable , yet are all of them vnsatiable ; and doe , all , with Agurs horseleech , cry nothing but Giue , Giue . And yet , when you haue giuen them all that euer you can , they are still as bare and empty , as were Pharaohs leane kine : being , for all they do deuoure , yet neuer a whit the fatter , neuer a whit the fuller . So that , as S. Bernard noteth of all of them : Fit vt per varia , & fallacia mundi oblectamenta , vagabundus animus , inani labore discurrens , fatigetur ; non satietur . It commeth to passe , that the minde of man , wandring ouer the world , through diuers delightfull and deceitfull pleasures , and spending her strength and trauell in vaine , is at last wearied and wasted out , is surfeted , and yet not satisfied with them . 8 Now , what is the end of all this long discourse , but onely that , which I noted in the beginning of the Treatise ? That seeing God hath made the appetite of man , of such an infinite extent in euery branch of it , that none of all these obiects is able to content it , which are supposed to be the most naturall vnto it ; that therefore there must needes bee some supernaturall Obiect appointed for it ; which is able in euery corner to fill it : or else it must bee vnfilled : which were to bring a vacuum and emptinesse into the workes of God. Which is vtterly absurde . For as God in his prouidence did neuer make any belly so great , but that he prouided sufficient meate to fill it ; yea , euen the great belly of that great beast Behemoth ; which himselfe so greatly magnifieth : so likewise , in his wisedome , would he neuer haue made a mans appetite so great , but that he hath appointed some obiect that can fill it : yea , and euery corner of it . Now , that the whole world is not able to doe . As may bee well vnderstood , by this Hierogliphicall conceit : That the world is of a circular forme : but the heart of a man is of a triangular . And therefore , as if wee should put a circle into a Triangle , we can neuer so fill it , but that all the corners will be empty in it : so if we should put the whole world into a mans heart ; yet could it neuer fill it , nor reach into euery corner of it . And therefore the onely obiect that is able to fill this three cornered heart , cannot be any thing else , but onely the Holy and vndiuided Trinitie . This is an all-filling obiect , that is greater then our heart : and therefore is easily able to fill it , and to radiate into euery corner of it . Yea , so to fill a mans appetite , in euery chanell of it , vntill , like Dauids Cup , it euen runne ouer . For he is able to fill all our naturall appetites , both of eating , and drinking , and sleeping , and such like . For , He openeth his hand , and filleth with his blessing , euery liuing thing . And He it is , that giueth vnto his beloued sleepe . And , though the mouth of our appetite doe gape neuer so wide ; yet hee openeth his hand wider , and filleth both the mouth , and the belly , with his hidden treasure . And so likewise , for our sensible appetites , of Hearing , Seeing , and Tasting , and the rest : hee can easily fill them too . For , he hath prouided such excellent things for vs , as neither Eye hath seene , nor Eare hath heard , nor yet , by the heart of man can be conceiued . He can fill all our intellectuall appetites , both of Power , and Honour , and Treasure , and Pleasure . For he hath prouided for vs , an incorruptible crowne of glorie . And , In his presence , is the fulnesse of ioy ; and , at his right hand , are pleasures for euer more . Thus ( as the Psalmist noteth ) God can , Replere in bonis , de siderium nostrum : He can , euen fill our d●sire , with euery good thing . And therefore , in another place , he professeth , that , There is nothing in heauen that he desireth , but him ; nor any thing on earth , in comparison of him . He fixed his whole desire vpon God : because he alone could fill the whole of it , without any diminution . As the Psalmist againe , in another place , confesseth : I will behold thy face , in righteousnesse : and when I awake , I shall be satisfied with thine image . God is a fantasme , that can fill the fantasie ; and an Obiect , that can still the appetite . Which , nothing in the world can doe , without him ; no , not the whole world , nor all that is in the world : but onely God himselfe . For , as S. Augustine truely writeth . Si cuncta , quae fecit , Deus dederit , non sussicit , nisi s●●●sum dederit . Though God should giue thee all hee hath , yet would all that be n●thing , if hee gaue thee not himselfe . Whereupon hee professeth in another place , that Quicquid igitur mihi vult dare Dominus meus , auferat totum , & se mihi det . There is nothing in the world , that vnto me seemeth pleasant , but onely God. And therefore , if God would giue vnto me , al : that euer he hath ; let him take all that away , and giue me onely himselfe . For , there is nothing else , that can fully content vs , as in his Confessions he plainly professeth : Domine , quia fecisti nos ad te , inqutetum est cor nostrum , donec requiescat in te . O Lord ( saith hee ) because thou hast purposely made vs for thy selfe , therefore our heart can no where finde any quiet , vntill it doe come to rest in thy selfe : Not in all the honours , not in all the riches , not in all the pleasures of the world . As is likewise very notable obserued , by S. Bernard : Ad imaginem Deifacta animarationalis , caeteris omnibus occuparì potest , repleri non potest . Capacem Dei , quicquid Deo minus est , non implebit . Inde est , quòd naturali quidem desiderio , summum quiuis probatur appetere bonum ; nullam , nisi adepto eo , requi●m habiturus . The soule of a man , being made vnto the image of God , may be busied about many other things , but can be filled with nothing but with him . For that , which is capable of God himselfe , cannot be ●illed with that , which is lesse then God himselfe . Hence euery man naturally desires the cheifest good , and can neuer rest , vntill he haue found it . For , as Bellarmine very aptly and wittily illustrates it , As the body of a man , cannot rest in the ayre , be it neuer so wide ; nor yet in the water , be it neuer so deepe ; but still sinketh downe , vntill it come vnto the earth , because that is his proper and naturall place : so the Soule of a man can neuer finde repose , neither in the aereal & stickering Honours , nor in the earthly and dirty Ri●hes , nor in the watery & softening Pleasures of this present world ; but onely , in God alone , who is indeed , the proper place , and true Center of mans Soule , in whom it can onely repose it selfe securely . I will lay me downe to rest , and sleepe in peace , ( saith the Psalmist ) for it is the Lord onely that maketh me dwell in safetie . Here is the true repose , and naturall rest of the Soule , when it lodgeth vp it selfe , vnder the shadow of Gods wings . And therefore , Dauid beseecheth the Lord , that he would hide him , vnder the shadow of his wings . Professing in another place , that , vnder the shadow of his wings , should be his refuge . And in another , that , his trust should be , vnder the shadow of his wings . And in another that , he will reioyce , vnder the shadow of his wings . Thus , vnder the shadow of Gods wings , the Soule findes her true reposednesse , her refuge , her assurance ; and her fulnesse of ioy : so that when she is come thither , she can desire no more . For , as a Buble ( saith Gregorie Nyssen , vsing a contrary comparison vnto Bellarmines ) cannot stay it selfe below , in the botome of the water ; but , by degrees , ascendeth vp , vntill it come vnto the toppe : and , when it is come thither , it then striues no longer to ascend vp any higher ; but there breaking his thinne filme , powreth forth it selfe naturally , into the open ayre : so likewise , a mans Soule cannot content and stay it selfe in any of these earthly and inferior things ; but naturally ascendeth vpward , vntill it come to God : Whither when it is once come , it then hath no desire to ascend vp any further , but there naturally resteth ; Yea , and like the Bubble , beforementioned , ( with the Apostle Paul ) desireth , to bee , euen dissolued , that it may be with God. And here a Mans desire hath his vttermost stint . For God ( as Nazianzene truely teacheth ) is , Intelligibilium omnium summus vertex , in quo desiderium omne consistit , ac defigitur , nec , supra eum , vsquàm fertur . God is the highest pitch of all our vnderstanding , and the totall summe of all our desiring . So that our vnderstanding can desire to fly no higher , because he is the highest ; and our appetite can desire to comprehend no more , because he is the greatest . Nec aliquid est quod extra illum quaeratur , quia totum in illo invenitur quod desideratur , saith S. Augustine : We neede not to seeke for anything out of him , because all that we desire wee may easily finde in him . For ( as S. Paul teacheth vs ) God is , Omnia , in omnibus : all , in all . From which very place , Beda draweth this conclusion , that therefore , Deus est finis desideriorum nostrorum : That God is the last ende of all a mans appetite . For , hee that hath God , hath all . And hee that hath all , he can desire no more ; because there is no Obiect for his desire to couet . And therefore ( saith he ) when God promiseth vnto vs , Ego ero illorum Deus ; he saith all one in a manner , as , Ego ero vnde satientur ; I will be their God , that is , I will fill their appetite . Now , saith Hugo de Victore , Cogita qualis esse possit , qui omnium vi●entium sensus fabricat , appetitus creat , ac in singulis quibusque an●mantibus , & quid appetere , & quantum appetere debeant , ordinat . Consider with thy selfe ( saith he ) what an one , be must needs be , that hath both giuen vnto all liuing things , all their senses ; and created in them all , all their seuerall appetites : yea , and further hath appointed vnto euery one of them , both what , aud how much , they must desire in euerything . Surely , he that hath created so many infinite appetites , in so infinite many things , and yet is able to suffice them all , can be none other , but that one infinite Obiect , which is God all-sufficient . Who ( as Irenaeus truly teacheth ) is , omnium rerum pleroma , that is , the true plenitude , and ●ulfilling of euerything . Thus the infinite appetite of the soule , which cannot with any finite thing be fully satisfied , doth leade vs directly vnto God. For ( as Saint Augustine well obserueth ) Mens , dum inhianter cogitanda appetit , & repentè denuò cogitata fastidit , docetur , quòd aliundè pendet . Ad Deum quippe suspensa est , a quo solo formata est . Mans soule ( saith hee ) whilest it greedily desireth euery thing that it thinketh of , and by and by despiseth what before it was greedy of , is taught , by this loathing of euery inferiour creature , that it hath his whole dependance vpon a superior Nature ; that is , onely vpon God , by whom onely it was made . Whereupon , he there concludeth , that Quia omne , quod infra appetit , minus est ; iure ei non sufficit , quicquid Deus non est . Because a mans appetite is so great and so infinite , that all earthly things are too little for it , it must needs from thence follow , that that which can suffice it , can bee nothing else but God. And therefore ( as Pisanus very Christianly exhorteth vs ) Cùm , sine Deo , nulla Creatura sibi satis sit ; qui studet sibi sufficere , Deum quaerat . Seeing no Creature is sufficient for it selfe , without God : let him that would suffice himselfe , seeke his sufficiency in God. For ( as Saint Paul truely teacheth vs ) We are not of our selues sufficient for any thing , but all our sufficiency is of God. And here only , the soule of man doth finde his , Ne plus vltra : Because , God onely is both Summum verum , who can fill the vnderstanding , and Summum Bonum , who can fill the affection . This is the second Metaphysicall consideration , which leadeth a man vnto the knowledge of God ; the infinite auidity and extent of his appetite , which cannot be satisfied , but with an infinite obi●ct , which nothing is , but God. CHAP. 3. That , euery thing in Nature , hath a Cause of his Being . 2. That , nothing can be the Cause , of his owne Being . 3. That , among the Causes , there is one first , and supreme Cause , which is the Cause of all the rest . 4. That , this first , and supreme Cause , is nothing else , but God. IN the two former Chapters , I haue vnfolded , two Metaphysicall considerations , from whence we may collect , That there is a God : Namely , the limited circumscription of all definite things ; and the vnlimited dilatation of mens infinite appetites . In these two next Chapters , I purpose to vnfold two Physicall Considerations , which import the same inference . The first is , a C●usa , that is , from the first cause of all naturall things . The second is , a Motu , that is , from the first Moouer of all moueable things . Both which do conclude , That there must needs be a God : as being indeed nothing else , but two Philosophicall termes , in sense aequipollent vnto the very name of God , and so oftentimes promiscuously vsed . For the first of which two heads , to wit , The first cause of all thing ; I will fashion the argument into the forme of a Sorites ; wherein we may ascend , by foure steppes , and degrees , vnto the very presence , and intuitiue vision of God. The first of them is this , That there is nothing in Nature , but it hath his Cause . The second , That nothing in Nature , is the Cause of it selfe . The third , That among all the Causes , there is one supreme and first Cause , which is the true Cause of all the rest . The fourth , That the first Cause of all things , is nothing else , but God. All which foure positions , are held and maintained , by a generall consent , both of Christians , and Heathens , with great confidence and assurance : yea and that , not as questionable , or disputable problemes ; but as most vndoubted , and irrefragable axioms . For the first of which foure points , That there is nothing in Nature , but it hath his Cause : Plato directly affirmeth it , in expresse and plaine termes . Quicquid gignitur , ex aliqua natura necessariò gignitur . Whatsoeuer is begotten , is begotten , is begotten of something . Yea , and Tully confirmes it , almost in the same termes . Quicquid oritur , qualecunque est , causam habeat à natura , necesse est . Whatsoeuer thing is bred , of what sort soeuer , it must needs haue some cause of his breeding in nature . For , Ex nihilo nihil fieri , That nothing can be made of nothing , ( as Aristotle testifieth ) is a common Principle , among all the Philosophers . Non enìm est , vel cogitari potest , vt sit aliquid , non per aliquid : sayth Anselmus : It cannot be imagined , that there should be any thing , which hath not his beginning and being , from something . For , Nullius rei , sine Causa , est ortus : saith Plutarch : There can be no being , where there is no Cause of being . And so likewise Tully . Nullius rei , Causa remota , reperiri potest origo . Take away the Cause from any thing , and you take away the beginning of his being . And therefore , in another place , hee peremptorily pronounceth , That nothing can be made , without his Cause : Illud exploratum habeto , Nihil fieri posse , sine Causa . Which , Palingenius also expressly affirmeth , — sine Causa , Esse potest nihil , aut fieri — Without a Cause , nor being , nor ought can haue beginning . And thereupon , Tully derideth it for a grosse and a palpable absurdity , and a paradox against the very grounds of Philosophy , to affirme that there can any thing ( without a Cause of it ) be either made , or done . Nihil turpius Physico , quàm fieri , sine Causa , quicquam dicere : There can be no fouler error in a naturall Philosopher , then to affirme this , That any thing can be done or made , without a Cause . And , it is a very foule error indeed . For , to say , that any thing is made without a Cause , is to say , it hath a being , and yet no power of being . For , Causa is defined to be , cuius vi , res est : A Cause is a power , whereby euery thing hath his being . And , as Plato affirmeth directly to that purpose : Causa est , qu●● principaliter rem facit . So that , for the truth of this first position , that euery thing in Nature hath a Cause of his being : you see it , to be cleerly put out of al question , by the consenting testimonies of many learned men . Yea , & the most of them , no way ingaged in our Religion ; but following only the light and guidance of Reason . 2 And therefore , let vs now proceede vnto the second ; That nothing in nature can be the Cause of it selfe . Which is a position , as euidently true , as that Nothing can be the Maker of it selfe . For ( as a Christian Philosopher hath very well collected ) Quod facit , est actu ; quod fit , non est actu . Non magis igitur potest aliquid facere seipsum , quàm simul & esse , & non esse . That which maketh any thing , must needes be actually in being : that which is but in making hath as yet , no actuall being . And therefore , it is as impossible for any thing to make it selfe , as it is at the same time , to haue both being , and no being . For , if it be impossible ( as Aquinas affirmeth ) Vt aliquid sit simul & actu , & potentia , secundùm idem : then it is much more impossible . Vt aliquid sit simul & actu , & non actu ; or that Aliquid simul & actu sit , & actu non sit . A necessary disconuenience , where any thing is allowed to bee cause of it selfe . And therefore Trismegistus sets it downe for a peremptory position , that , Nihil , quod est genitum , a se genitum est . Yea , and Gregory Nyssen directly subscribeth vnto him : Nullam rem sui ip sius principium & causam esse . That nothing can be the beginning or cause of it selfe . Yea , and Palingenius , genius also expressely confirmes it . — nil se gignit , nil provenit a se : Nilque sui causa esse potest . — Ther 's nothing , that it selfe begets , or from it selfe proceedes : Ther 's nothing of it selfe is cause , nor ought that causelesse breeds . The Reasons , wherefore nothing can be the cause of it selfe , be principally two . The first , because , euery cause is a seuerall thing , in nature from his owne effect . The Cause , and his Effect , are so by nature seuered , that they cannot bee confounded . For , Causa , & cuius est Causa , aliud est , saith Aristotle . The Cause is one thing , and that whereof it is a cause , is another . And so likewise Palingenius , in the fore-alledged place . — causa , necesse est , Vt suo ab effectu distet , diuersaque res sit , Needes must the cause be differing : And from th' effect a diuers thing . Yea , and Plato likewise expressely confirmeth it : not resting in the bare position : but forming it into a very strong reason . Aliud , est causa . Neque enìm causa , ipsius causae causa esse potest . Causam enìm efficientem esse constat . Ab effeciente verò effictum fit , non efficiens . Aliud autem est efficiens , aliud effectum . Non ergò caus● , ipsius causa est ; sed eius , quod ab ipsa efficitur . The cause is of one nature , and that , which is of the cause , is of another . For , the cause is not the cause of a cause , but of an effect : because the cause is an efficient : and an efficient bringeth not forth another efficient , but onely an Effect . Now , an effect is alwayes a thing different from his efficient . Therefore , a cause is not a cause of a cause , but of an effect , which is made by that cause . This is the first reason , why nothing can be the cause of it selfe : because then , it should differ from it selfe , and should not be the same thing with it selfe . The second Reason is : because the cause is alwayes before his effect . Causam , causato , dicimus esse priùs . The cause , before the caused , we do euer asseuere to be . Efficiens & effectum vnita quidem sunt invicem ( saith Trismegistus ) sic tamen , vt vnum praecedat , alterum verò sequatur : The efficient and effect are vnited together , by a mutuall dependance one vpon another : and yet is the one of them before the other . For ( as Zacharias Mytilenensis obserueth ) Oportet effectorem antiquiorem esse effectu , & opificijs Opificem : siquidem , id quod fit , secundum est ab co quod efficit . The Efficient is more ancient then his owne effect ; and the Workeman , then his worke . For , whatsoeuer thing is made , must needes bee posteriour vnto his Maker . So likewise Palingenius : Causa , suo effectu prior est , Authòrque , opere ipso . The cause doth alwayes his effect fore-goe : Before the Worke , the Workeman is , we know . Yea , and so Aristotle himselfe . Effector opificium praecurrere debet . Nihil autem , scipso , prius & antiquius est . The Workeman must needes bee more ancient then his Worke. But nothing can be more ancient then it selfe . And therefore nothing can be the worke of it selfe : and consequently , nothing the cause of it selfe . For ( as Aquinas from this place very truely collecteth ) Impossibile est , vt aliquid sit causa efficiens sui ipsius : quia sic esset prius seipso . It is meerely impossible , that any thing should be the cause of it selfe . For then it should bee before it selfe . Yea , and Aristotle againe presseth the same Reason ; yea , and backeth it with another not inferior : that if any thing were the cause of it selfe , it should not onely be before it selfe , but it should also bee superior vnto it selfe . For , the cause is superior vnto his effect . Whereupon he there inferreth , that , Nequaquam conuenit , quòd aliquid nuncupetur , vel sit , causa sui : vt falsum est , quòd aliquid Prius , quà prius , sit posterius seipso ; & superans , quatenus tale , sit superatum . It is vtterly absurd , that any thing should bee called , or be the cause of it owne selfe : as it is false , that any first thing , as it is first and priour , should be posterior to it selfe , and that the excelling , in as much as such , should be the excelled . So that , nothing can be the cause of it selfe : no not euen God himselfe . who is the cause of all things . For , if hee were the cause of himselfe , then must hee bee also the Effect of himselfe ; which destroyeth his Omnipotency : hee must bee another from himselfe ; which destroyeth his Vnity , and Immutability : he must bee after himselfe ; which destroyeth his Aeternity : Yea , he must be the Worke and Creature of himselfe ; which destoyeth his Infinity . But none of all these can fall into God. For ( as Hilary truely noteth ) Neque aliud est , neque aliundè , quod Deus est . God can neither be another from himselfe ; not of any other , but himselfe . Therefore God , though he be the cause of all other things ; yet can he not be the cause of himselfe ; for the fore-named inconueniences . It cannot bee denied , but that God is of himselfe : but not , as of a cause . He is of himselfe : because his Beeing , and Himselfe , are indeede all one ; his Essence , and his Esse , as Aquinas prooueth plainely . For , his subsisting of himselfe , is indeede , his very substance : as Eusebius prooueth out of Dionysius . Non-genitus Deus , per se est : vt , ipsum nongenitum esse , substantia sua est . The vnbegotten God subsisteth of himselfe ; and his beeing vnbegotten , is indeed his very substance . And therefore , when Seneca saith , that , Deus ipse , se fecit : and Lactantius , that Deus est ex seipso procreatus : their meaning is no more but this ; that hee is , ab alio nullo factus , aut procreatus . Hee is therefore sayde to bee the Maker and begetter of himselfe ; because hee had none other maker , nor begetter but himselfe : no , nor indeede himselfe neither , but is altogether vnbegotten . And so , when God is called by Apollo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and by Sibylla , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , one that is made of himselfe , and begotten of himselfe : the meaning is no more but this ; that hee is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , Vnmade , and vnbegotten : as it followeth in the same place : Neither made nor begotten , of any other , no , nor of himselfe neither . For ( as Iustin Martyr truely writeth ) hee is neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Hee is neither produced out of himselfe , nor yet out of any other thing but himselfe . He is neither ex se ; nor ex alio ; no nor ex nihilo ; as Anselmus addeth : yea , and prooueth very wittily in his Monologie . Where he summeth vp all these things together , vnto the same reckoning , that I haue done before : that seeing he is not made , or begotten of any thing ; that therefore he must needs be vnmade and vnbegotten . Quoniam igitur nec per se , nec ex se , nec per aliud , nec ex alio ; nec per nihil , nec ex nihilo , habet principium ; n●llo modo habet principium sedneque finem habebit . Because ( saith he ) God hath his beginning , neither by himselfe , nor of himselfe ; neither by any other thing , nor of any other thing ; neither by nothing , nor of nothing ; it followeth therefore , that he hath no beginning : as he shall haue no end . And the truth of this doctrine is expresly confirmed , euen by the very Heathen : who hold it for a Maxime , that God is vnbegotten . Quaecunque gignuntur , procedunt ab altero : saith Trismegistus . Est ergo aliquis factor istorum ; atque is ingenitus , vt genitis sit antiquior . Those things that are made , are made by some other : and therefore they needes must haue a Maker , who must needs himselfe be vnmade ; because hee is more ancient then any thing that is made . Thales likewise confirmes the same vnto vs. Deus est antiquissimus : est enìm ingenitus . God must , of necessity , be the ancientest of all things ; because hee is not made , or begotten of any thing . For , Ingenitus praevenit omnia genita : saith Philo Iudeus : That which is vnmade must needs be more ancient then those things that are made . Now , if nothing be without a Cause ( as I haue proued , in the former paragraph , ) and yet nothing can bee the cause of it selfe , ( as I haue proued , in this ; ) then must it needes follow , that euery thing that is , hath the Cause of his being , without it selfe : sauing onely God himselfe , who hath no cause of his being : but is himselfe all one with his owne being : as life it selfe is all one with its owne liuing . For , God is nothing else but Life . Tu es ipsa vita , qua viuis ; & Sapientia , qua sapis : saith Anselmus : Thou art the Life it selfe ; whereby thou liuest ; and the Wisedome it selfe , whereby thou knowest . And therefore , as Life is not the cause of its owne liuing , but the very same identity with its liuing : so God is not the Cause of his owne being , but one and the same thing with his being . 3 Now , if nothing can be the Cause of it selfe ; then must euery thing needes haue a cause without it selfe , which is another thing from it selfe . For , we see by experience , that there dayly be produced , many strange and notable effects in the world : which all of them proceed not from one and the same cause : and yet none of them is brought forth without his cause . And therefore , it commeth , in this place , to be discussed ; Whether , among those Causes , there be no first Cause at all , but an endlesse proceeding and going on , in infinitum ? or , whether , among them , there be many first Causes ? or , whether , there be but one which is Causa causarum , that is , The true Cause of all the rest , and whereof all other Causes are but mere Effects ? For the first of which three problemes , were may dayly see by sense , how one Cause produceth , and begetteth another ; and that , another ; and that , another : and , that euery one of these , though it bee a cause of some inferior effect ; yet is it an effect of his owne superior Cause . As for example : the beating of the Sunne vpon the Earth , worketh in it an heate ; that heate produceth many kindes of fruites out of it ; those fruites beget nourishment , both in men and beasts ; that nourishment begetteth that Semen genitale , whereby yong ones are begotten , in all their seuerall kindes : and so from generation , to generation , continued . Now , in this connexion and series of Causes , if we ascend vpward , we must needes either ascend in infinitum , without all end : or else , in the end , to arise vnto some highest Cause ; where wee must be forc't to rest , and can goe no further : because there is no higher . To proceede in infinitum ; that ( as the Orator speaketh ) is Auribus Animisque hominum absurdum : It is an absurd thing , both to the eares and mindes of all men of vnderstanding . And ( as Anselmus pronounceth , euen in this very cas● ) Hoc , nemo non putat obsurdum , n●si qui nimis est absurdus : There is no man , but thinkes this very absurd , if himselfe be not too grossely so . And therefore , Palingenius very truly affirmeth , that there cannot be , in Causes , an infinite progresse . — Ergo infinitus In Causis processus erit ? Minimè , sed oportet Nimirùm esse aliquid primum : a quo maximus ordo Causarum incipiat ; qui a summo tendit ad imum . What then , in Causes can there be an infinite processe ; And can no End bee found ? Oh no. There can be nothing lesse . But there must needs some first maine Cause of all the rest be set : Which th' order great of Causes all beginning doth beget ; And in which , Highest , Lowest , Midst , are all together mett . Thus he reiecteth this innumerability of Causes , & fixeth them , at last , in some one , that is the first . So that ( as Aristotle himselfe affirmeth ) Est principium aliquod : neque sunt infinitae entium causae : There is some first cause , & the causes of of things are not infinite . For if there should be , in causes , an infinite proceeding , and no first cause among them ; then ( as Aquinas very wittily collecteth ) there could be no second neither , nor no third , and so none at all . For these numerall termes of First , Second , Third , and so forward , are not onely names of number , but also of order . So that , as nothing can be first , which hath any thing before it : so nothing can be second , which hath not a first before it ; nor third , which hath not a second , and so on , in all the rest . From whence it must needes follow , that , if there be no first cause , there can be no second , nor third , and by consequence none at all . But wee see by experience , that there be second causes ; and therefore by necessitie , there must needs be a first . We see there be inferior causes , and therefore there must needs be also some superior ; and by consequence , from which they all descend , and vpon which they all depend . For ( as Aristotle himselfe affirmeth ) Necesse est , quod prius est , Causam esse eorum , quae post illud sunt . In the series of Causes , that which goes before , is alway●s the cause of all them that follow after . But now , commeth the second Probleme , that , If there must needs be some supreme and first cause : Whether there be Many of them ; or , Whether be but one ? That there cannot be Many Firsts , the very name of First doth necessarily import . For , if any thing be either before that , or with that , which wee intend to be First ; then cannot it truly be called the First . If any thing be before it ; then is it not Primum , but Secundum . If any thing be with it ; then it is not Prius , but Simul . So that , if it be first , it can be no more but one . Besides , if there should be many firsts ; there would follow another very great inconuenience , For then ( as Palingenius obserueth ) Tunc discordabunt inter se , ac magna ciebunt Praelia , tot Reges : quia Regni summa potestas Non patitur plures . Sic , mundus non erit vnus , Nec pulcher : namque est Ordo , pulcher●ima rerum . So many Kings would ne're accord , but raise a grieuous broyle , For supreme Power suffer's not that many rule the soyle : And so the World it selfe nor one , nor beautifull should be ; As lacking Order : Order 't is doth all things beautifie . But , we euidently see , those things to be cleane contrary . We both see , that there is but one world , and not many : and yet , that it is full both of order and beauty . And therefore it cannot haue many first Causes in it : as Palingenius , in another place , concludeth . Quare , non possunt plura esse exordia rerum , Ast vnum ; quia perfectum non amplius vno est : A quo , sicrerum aeternus ducitur ordo : Vt monade a prima , innumeri generantur . Wherefore , more first beginnings cannot be Of things that ord'red are , but one prime Cause : Because no more but One is perfectly ; From which , all order tak's eternall Lawes . As from a single vnion , who sees not ; Innumerable numbers are begot ? Yea , and Trismegistus , from the fore-named inconueniences , expresly concludeth : Impossibile est , duos aut plures esse factores : neque enìm ordo vnus probaretur in multis . Praeterea , qui inter illos imbecillior esset , potentiori invideret . It is impossible , that there should be two or more Creators : for one and the same order would not be approued of many . Besides , he that should be the weaker and more impotent , would euer enuy the more potent and mighty . So Cyprian . Non potuerunt multa & diuersa rerum esse principia . Quia , nisi ad vnum oninia respicerent , discordia & infinita cuncta volverentur in chaos . There could not be many and diuers first causes of Creatures . Because , vnlesse all had respect and reference vnto one prime and supreme cause , all would returne into their fist Chaos . Anselmus , our learned Primate , hath , of set purpose , disputed this point : and proued , by strength of reason , that , among all the Causes , which are in the world , though they be in number infinite , yet , that there can bee no moe of them , but onely one First . His reason is this following . Quicquid est , non nisi per aliquid est . Quod cum ita sit , aut est vnum , aut sunt plura , per quae sunt cuncta quae sunt . Quòd si sunt plura , tunc aut ipsa referuntur ad vnum aliquod , per quod sunt ; aut eadem plura singula sunt per se ; aut ipsa per se inuicem sunt . At , si plura ipsa sunt per vnum , iam non sunt omnia per plura , sed potiùs per illud vnum , per quod [ illa ] plura sunt . Si verò illa plura singula sunt per se , vtique , est vna aliqua vis vel natura existendi per se , quam habent , vt per se sint . Non est autem dubium , quòd per illud vnum sint , per quod habent , vt sint per se Veriùs ergò , per ipsum sunt cuncta , quàm per plura , quae sine illo vno esse non possunt . Vt verò plura per se inuicem sint , nulla patitur ratio : quoniam irrationalis cogitatio est , vt aliquares sit per illud , cui dat esse . The whole summe of whose reason , is , in effect , thus much : Whatsoeuer thing hath being , must needs haue it , by Something . And that thing , which giueth it being , must needs be , either some one speciall thing asunder , or else many things together . If many things concurre , to giue being vnto any thing ; then must they needs be such , as that either all of them haue their being , from some one other thing ; or , that all of them haue their being , euery one of himselfe ; or that all of them haue their being , euery one from another , by a kind of interchangeable and mutuall power . Now , if all those many-things do themselues receiue their being from any other One-thing ; then are not all things made by those many-things ; but rather by that one-thing , which made all those manythings ▪ Now againe , If all those many-things , haue euery one of them his being of it selfe ; then must there needs be one certaine power or Nature of Selfe-being ; by participation whereof , they all haue their being of themselues . And then , they must needs be , all of them , only by that One-thing , by which they do all receiue their selfe-being . Therefore , all things haue their being more truely from that one-thing , then from those supposed many-things , which themselues do receiue all their being from that One-thing . As for that other opinion ; that many things should mutually giue , each to other , his being ; that is cleane against all reason . For it is a senselesse imagination , that any thing should from that receiue his owne being , vnto which it selfe hath giuen a being . A very good , and a sound reason ; though somewhat , perhaps , perplexed vnto the vulgar vnderstanding , through the often iteration , and implexed application of the termes , of One , and Many , and Being , and Selfe-being , so intricately wouen into so many seuerall parts and branches of the sentence . But vnto those that be learned , it is cleare enough and liquid . So that , though the Series of Causes be neuer so long , yet must we needes , at last come , by degrees , vnto some first ; which is the true Cause of all the rest : and cannot be the effect of any : because all other are of it . For , as Palingenius writeth : Ens primum , causa est , & non effectus : at imum Effectus tantùm debet , non causa , vocari . Quae media existunt , his nomen adhaeret vtrumque . In Nature , and in order of all things in their respect , The first and highest called is a Cause , and no Effect : The last and lowest an Effect : but not a Cause at all . But those that stand twixt first and last , thou mayst by both names call . Both Causes , and Effects . Causes of their inferiors , and Effects of their superiors . As in the Series of the Categories , the highest , is only a Genus , and not a Species ; the lowest , is onely a Species , and not a Genus ; the subalternes , are both , in their diuers relations ; Genera , to their inferiors ; and Species , to their superiors . But the highest can bee no Species . And , no more , can the first Cause , be the Effect of any other : because it is not vnder any forme or higher : but is the highest it selfe : and is Ingenitum , as Aristotle teacheth . And therefore Trismegistus expresly affirmeth , that , Ex vno principio cuncta pendent . That all things haue their being , and beginning , of one thing . And that , in the same place , hee affirmeth , to be God. And this , Nyssen affirmeth to bee the receiued opinion of all men . Constat inter omnes , ex vna causa pendere res omnes . It is confessed of all men , that all things depend vpon the supreme Cause . And therefore Aristotle biddeth vs , that , in searching of the causes , wee should , semper exquirere summam causam : That we should neuer cease , vntill we are come , vnto the supreme and the first cause . And so Gregory likewise , vnto the same purpose : In omni causa , solus ipse intuendus est , qui principaliter est . In euery cause , he only is to be eyed , that is the principall , and principally is . For , vpon it do all the rest depend , as Iamblicus likewise expresly teacheth . Ab vna causa integra , tota dependet multitudo : Adque summam causam , plures alia referuntur . The multitude of all inferior causes , depend vpon one intire supreme cause : and to that , which is the highest , are all the rest referred . Thus , the multitude of these inferior causes doe leade vs vnto one supreme and first Cause : which can be nothing else , but God : which is the summe and substance of the fourth , and last paragraph . 4 Now , if euery thing that is , must needs haue a Cause : and , if nothing can be the Cause of it selfe ; and , if , among all the Causes , there can bee but one first , and principall Cause ; which is the true Cause of all the rest , and of all those Effects which proceed from all of them : then must needes that first Cause be nothing else , but God. For , what can that be , which giueth being vnto all things , but onely God ? whom Damascene calleth , Infinitum quoddam essentiae pelagus , that is , A boundlesse Ocean of pure and simple being ▪ which out of his fulnesse , imparteth their being vnto all other things , as the Ocean doth his waters , vnto fountaines and riuers . For , if this first Cause , which hath giuen their being vnto all the innumerable things of this world , bee something else , and not God : then , what hath God done ? or , what hath God to do ? to whom hath God giuen any being ? or , how can hee possibly be a God , which hath giuen being vnto nothing ? or , how can that bee any other thing then God , which hath giuen their being vnto all things in the world ? Therefore , whosoeuer yeeldeth , that there is a first cause , hee must needes yeeld , by consequence , that , that first cause is God. And this we may see verified , by a generall consent , both of Christians , and Heathens . Of whom , some doe call this first Cause , by such titles and appellations , as doe necessarily insinuate , that it must needes be God. Some collect it , by such reasons , as doe necessarily conclude it . And some , in direct and expresse termes , affirme it . For the first of which three heads , to wit , the titles , that are giuen to this first Cause , Palingenius ( as before I shewed ) calleth it , Ens primum : Ens primum , causa est , & non Effectus . — The first Ens , is a pure meere cause , it cannot an Effect be call'd . Both which two titles , are the titles of God : both to bee , Ens ; and to bee , Primum . For first , for Ens. Demascene expresly affirmeth , that , of all Gods other names , the name of Ens , is most proper vnto him . Ex omnibus nominibus , quae Deo tribuuntur , nullum aequè proprium videtur , atque Entis nomen . Of all the names , which are attributed vnto God , there is none so proper , as is the name of his Essence , or Being : he being named from his owne Being , I am . And for Primum : euen Aristotle himselfe affirmeth , that God is , Et primum , & principale principum : both the first , and the principall principle of all things . Yea and , euen God himselfe chalengeth both the same titles directly vnto himselfe . For he calleth himselfe , I am : which is al one , with Ens : and he calleth himselfe , The Ancient of dayes : which is all one , with Primus . Nay , Primus , in expresse termes : Primus , & novissimus , Ego sum . Yea , and Aristotle further affirmeth , this primum Ens , to be , Ipsum quid est : which is all one , with I am : and to be , not an Accidens , but a Substance . Now , Aristotle , in another place , giueth to this first and supreme Cause , another title , which is as proper vnto God , as either of the former . And that is , To haue his being of it selfe . Suprema causa , est Natura , per se : The highest cause , is such a kind of Nature , as hath his being of it selfe . Which , ( as Origen teacheth ) is proper and peculiar vnto God. Tu solus es , ●ui , quod es , a nullo datum est : Thou only hast a being , who hast not thy being giuen thee , by any other thing . So that , this title of , Natura per se , is the proper and peculiar title of God : as Trismegistus expresly affirmeth . Solus Deus , & meritò solus , in se , & a se , & circum se , totus est plenus , & perfectus : isque , sua firma est stabilitas . It is God ( sayth he ) and nothing else but God , that hath , both in himselfe , and of himselfe , and about himselfe , his fulnesse and perfection : and it is only he , that is his owne strength and stability . Yea , and Plato affirmeth of this , Natura per se ; that , Ab eo , quod verè est , non abest , nec motus , nec vita , nec anima , nec sapientia : That thing which truely is , and hath his being of it selfe , hath also both his mouing , and his liuing , and his spirit , and his wisedome , and all , of himselfe . Which are the meere properties and attributes of God : who ( as the Scripture testifieth ) Hath his life in himselfe . This is proper and peculiar vnto God , to be , Natura per se. All other things are , Natura , per aliud . There is none of all them , that haue either their liuing , or their mouing , or their breathing , or their being , of themselues ; all which nominatìm , Plato ascribeth vnto the first Cause : but all these things they doe onely receiue from God , as the Scripture nominatìm affirmeth of all of them . In him they liue , and mooue , and haue their being . And he it is , that giueth vnto all , both life , and breath , and all things . Who ( as Palingenius affirmeth , ) Est per se viuens , sapìensque , bonúsque ; Anullo accipiens quod habet , verùm omnia ab illo Accipiunt : igitur quod habent , amittere possunt , &c. He by himselfe alone doth liue , selfe wise , selfe good he is : From none receiuing what he hath : but all receiue of his : And therefore they , what●er'e they haue , haue power it to lees . Trismegistus giueth it another title , which is likewise the proper title of God. For he calleth it , Vnum principium , ex quo cuncta dependent . And in another place ( as though hee had not yet spoken enough ) he correcteth himselfe . Ex vno cuncta pendentia , ex eo potiùs defluentía . Hee sayth , that there is but one principall Cause , vpon which all things doe depend ; or rather indeed , from which all things do descend . Now , this can bee nothing else but God. For ( as Anselmus very well collecteth ) Id quod per se est , & per quod alia cuncta sunt , summum esse omnium existentium , ratio docet . That which hath his being of it selfe , and which giueth being vnto euery other thing , must needs be , euen in reason , the highest and most principall thing that hath a being . Now , God hath his being onely of himselfe : and hee likewise giueth being , vnto euery other thing : for there is nothing in the world , which hath any being , but it hath it , by participation from him . So that , nothing indeede can primarily and properly be called Ens , but onely God. Euery other thing , as it hath his dependence vpon this first Cause , so can it bee called Ens , but in an vnproper and secondarie acceptance : as the Accidens , which hath his whole Esse in his Substance . And this , euen Aristotle himselfe expresly confesseth . Caetera Entia dicuntur , eò quòd , Entis propriè dicti , quaedam , sunt Quantitates ; quaedam , Qualitates ; quaedam , Passiones ; quaedam , aliud aliquid tale . The other Categories , are called Entia , Beings ; as being some , Quantities ; some , Qualities , some , Passions ; and the like ; of that Ens , or Being , which is properly so called . And that is the prime and onely Praedicament of Substance . And so it is , betweene the first Cause , which hath his being of it selfe ; and all other things , which haue their being from it . They be indeed , but as Accidents , in comparison of it . And their being , vnto his , is no better then nothing : as is plainely and directly affirmed by Origen . Et quae in Coelo sunt , & quae in Te●ra , quantum ad naturam Dei pertinet , non sunt . Neither the things in Earth , nor the things in Heauen , in comparison of God , haue any true being . And immediately aboue . Nam , & vmbra , ad comparationem corporis , non est ; & fumus , ad comparationem ignis , non est . The shadow being compared with the body , hath no being ; and no more hath the smoake neither , being compared with his fire . So that , all other things , in comparison of God , are , but Fumus , & Vmbra . And therefore this Vnum Principium , ex quo cuncta dependent , is nothing else , but God. Whom , euen the Scriptures themselues call ( as Dionysius Areopagita affirmeth ) Causam omnium , & Principium , & Essentiam , & Vitam . The cause , Beginning , Being , and the Life of all . Ex quo suspensa sunt omnia , saith Seneca : Of whom all things depend . Yea , and in the same place , he affirmeth , that onely of him , Sunt omnes causae causarum . That God is such a cause , as produceth the causes of all other things . For , all other causes bring forth nothing but Effects : but God is such a cause , as bringeth forth causes . He is tale Principium , quod quidem movetur , vt rursus extet principium : as Trismegistus affirmeth . He is such a cause , as , by his mouing , produceth another ●ause . For hee is , Causa Causarum : and no cause could haue his operation , as a cause , but onely by the power of his gracious assistance . It is onely Gods blessing , which giueth vnto all causes their proper operation . The Heauens , which drop downe fatnesse vpon the Earth , doe it onely by the vertue of the blessing of God. For , it is onely hee , that sendeth a gracious raine vpon his inheritance , and refresheth the same , when it is weary . And so likewise , the Earth though it drinke in the raine , yet can it bring forth no fruite , vnlesse it receiue a blessing from God. And so likewise the Father , which begetteth his Childe , receiueth all his generatiue power of God. Behold children are the inheritance of the Lord , and the fruite of the wombe is his reward : saith the Prophet Dauid . Yea , and Euripides likewise , vnto the same purpose : A Dijs , dantur liberi mortalibus . Children are giuen to men : It 's God that giueth them . So that , not onely all things in the world , are the works of God , but also all the Causalitie , which is to be found in any of those things , is onely the Effect of God , the first cause . Nay , as Bradwardine very truely teacheth ; All the Effects , which are wrought in things by their second causes , yet are more immediatly wrought by God , who is the first cause , then they be by their nearest causes themselues . Nulla res potest aliquid facere , sine Deo. Et nulla res potest aliquid sacere , nisi Deus , per se , & immediatè faciat illud idem ; imò , & immediatiùs , quolibet alio faciente . And thus the very titles , which Authors haue giuen vnto the first cause , doe necessarily imply that it must needs be God. But yet , diuers of them goe further , and collect the very same , by way of Argument . Damascen proueth , that the first cause of things , must needs be God , by this Sorites . Quae mutabilia sunt , etiam creata sunt . Quae autem creata sunt , dubium non est , quìna quopiam creata sunt . Conditorem porrò increatum esse , necesse est . Nam si ipse quoque creatus est , a quopiam quoque creatus est . ldque tantisper locum habebit , quòad ad aliquid minimè creatum pervenerimu● . Increatus est ergò summus ille opifex , atque immutabilis . Hoc autem , quid aliud esse qu●at , quàm Deus ? Whatsoeuer things are mutable [ as are all , that be sensible ] they must needs haue beene created . Whatsoeuer is created , is created of some Creator . That Creator himselfe must needs be vncreated . Or , if he also be created , hee must be created by something . And this holdes on , so long , vntill wee come at last vnto something vncreated . Therefore that great work-man , that is the maker of all things , must needs himselfe be both vncreated , and immutable . Now what can that be else , but onely God himselfe ? This is Damascenes reason : whereby hee doth conclude , that the first cause of all things , can be nothing else , but God. Trismegistus , in like sort , doth presse the very same Argument , in matter fully agreeing , though in words somewhat differing . Quae sensu percipiuntur , facta sunt omnia ; Genita non a seipsis , sed fiunt ab altero . Est ergò aliquis factor istorum , atque is ingenitus , vt genitis sit antiquio● . Those things that are subiect vnto sense , haue all of them beene made . Those things that are made , haue not beene made of themselues , but of something else . And therefore , they must needes haue had some maker . And hee must needs be vnmade : because hee is more ancient , then any thing that is made . He there proceedeth further , disputing much , both of the Power , and Wisdome , and Goodnesse , of this First cause , and Creator : and of his Dominion ouer euery creature : being much sollicitous , by what name he should call him : whether by the name of God , or of Maker , or of Father , or of all these three together ? And hee resolueth his owne doubt : that hee may worthily be called , Deus , propter potentiam ; Factor , propter actum ; and Pater , propter bonum : A God for his power ; a Creator , for his worke ; and a Father , for his goodnesse . This is that Heathen mans discourse , vpon the first cause . And Seneca hee bringeth in , another Argument , vnto the same effect : which , though in the passage it be somewhat different ; yet , in the conclusion , it fully agreeth with it . For he reckoneth vp fiue differing causes of the world . Id ex quo , Id a quo , Id in quo , Id ad quod , Id propter quod : that is , The Matter , the Efficient , the Forme , the Exemplar , and the End. But the power of all these he ascribes vnto the Efficient : making it , in effect , the onely true cause : and all the rest , to be rather as instruments vnto it , then Concauses with it . Quae nunc retuli , non sunt multae & singulae Causae , sed ex vna pendent ; ex ea quae facit . It is onely the Efficient , whereupon they all depend . The Efficient is that , which praepareth the Matter , imposeth the Forme , conceiueth the Patterne , and propoundeth the End. And this Efficient of the world , he expresly affirmeth , to be nothing else , but God. Faciens hic , Deus est . And thus , they doe not onely insinuate , The first Cause to bee God : but also , by Argument , they indeauour to proue it . Yea and diuers of them , in expresse termes , affirme it : which is our third head . Seneca , whom I last named , shall bee the first of them . Hee saith expresly of God , that , Ille est prima omnium Causa , ex qua caeterae pendent . God is the first and cheifest Cause of all things , whereupon they all do hang. And againe , in another place . Quaerimus quae sit Causa ? Ratio faciens , id est , Deus . Do we inquire what is the Cause ? Euen the Reasonable Spirit ; that maketh it . And that Reason or Spirit , is God. The second is Trismegistus , whom I named next before him : who saith , that , that Efficient which is more ancient then any Effect , is nothing else but God. Efficiens & Effectum , vnita quidem sunt inuicem : sic tamen , vt vnum praecedat , alterum verò sequatur . Praecedens sanè Deus Essiciens : sequens verò , id quod est effectum . The Cause and his effect are alwayes vnited : yet so , that the one of them goeth before , and the other followeth after . The Cause which goeth before , is nothing else but God : the thing which followeth after , is the Effect of that Cause . Yea , and in another place , he defineth God to be nothing else , but onely a generall Cause of all things . Deus profectò mens non est ; at verò , vt sit mens , Causa est : nec spiritus ; sed causa , qua spiritus extat : nec lumen ; sed causa , qua lumen existit . God is not vnderstanding ; but the cause of Vnderstanding . [ It is the inspiration of the Almighty that giueth vnderstanding ] God is not a spirit , but the Cause of all spirits ; [ The Father of Spirits ] God is not a light , but the Cause of all light . [ The Father of Lights . ] So that , in his verdict , this first and chiefest Cause , is nothing else but God. Whom , in another place , he calleth , Bonum efficiens , Bonafaciens omnia : That good Efficient Cause , which bringeth forth all good Effects . The third of them , is Aristotle ; whom I named before them both : who expresly affirmeth , that Deus est rebus omnibus & Causa , & Principium : that , God , is vnto all things , both a Beginner , and a Cause . Yea , and in another place , hee affirmeth , that he is , causa , quae continet omnia : making him , not onely the first and cheifest Cause , but also , the generall cause of all thing . The fourth is Pythagoras ; who calleth God directly , causam & efficientem & formantem . Both the Efficient , & the Forming cause . The fifth is , Macrobius : who writeth thus of God : That Deus , qui prima causa & est & vocatur , vnus , omnium quae sunt , quaeque videntur esse , princeps , & origo est . God , who is both called the first cause , and is so indeed ; he is , both the Ruler , and Maker of all things . Vnto which fiue fore-named , I will onely adde a sixt . And that is Pindarus : who directly affirmeth , that God is the Efficient , and Author of all things . Omni rei Deum Authorem superponere oportet : Wee must acknowledge God to be the Author of all things . The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And thus ( as you see ) the yeelding of a first Cause , ( which wee must yeeld of necessity ) doth forcibly draw vs on , to the yeelding of a Deitie . CHAP. 4. That these sensible and second motions , direct vs vnto a first . 2. That a first motion , doth necessarily imply , a first Mouer . 3. That this first Mouer , is the cause of all the motions in the World. 4. And , that therefore , this first Mouer , is nothing else , but God. I Haue already dispatched the first of those two physical considerations , which I purposely selected , to declare , There is a God : taken from the first Cause , and Causer of all naturall things . I am now come to the second : ( which is taken from the first Motion , and Moouer , of all moueable things . Wherein , I may bee the shorter , because this Argument runneth almost in the same tract , which was traced by the former . But it is an Argument , so much insisted on , both by Philosophers and Diuines , that I know not any other , that is either vrged oftener , or inforced further . And therefore , for the better vnderstanding of our order in proceeding , I will contriue this Argument , into this gradation . Fir●●●hat second motions direct vs , by necessitie , vnto a first . Secondly , that this First Motion , doth leade vs yet further , vnto a first Mouer . Thirdly , that this first Mouer is the onely cause , of all those seuerall Motions , that are found in all things . And , fourthly , that therefore this first Mouer , can be nothing else ; but God. For the first of those foure Steppes ; That these second and inferior Motions , do leade vs by degrees , vnto one first and supreme Motion ; Plato proueth by this reason . Quandò aliud ab alio movetur , illúdque rursum semper ab alio ▪ eritnè in talibus aliquid , quod primò mouetur ? At , quomodò id , cùm ab aliquo moveatur , eorum quae moventur primum erit ? Certè , impossibile id est . Sed quandò aliquid , seipsum mouens , aliud quoque mouebit , illúdque aliud , & sic deinceps plurima movebuntur ; an aliud totius motus principium erit , quàm mutatio eius quod seipsum mouet ? When as one thing is moued by another , and that still by another , and so in infinitum ; can there then be any thing , that hath a first motion ? [ no , surely , there cannot . ] For how can that be the first moouing of all other , which it selfe is moued by another ? This is a thing vnpossible . But , if wee grant , that there is something , which is moued onely by it selfe , and not by any other thing ; if that moue another thìng , and that another , and so there bee many things moued in their order ; then , the first beginning of all those motions so moued by others , can be nothing else , but onely the Impulsion of that one first Mouer , which mooueth of himselfe . Out of which discourse of Plato , wee may gather these two Aphorismes . First , that , if there should be in those motions , which are moued by another , an infinite progresse , there could none of them be first . Secondly , that , we must needs come , in the end , vnto some such thing , as is moued onely of it selfe , and not of any other thing . And thirdly , that , this on● thing , which thus mooueth of it selfe , is the true cause of motion , vnto euery other thing . Aristotle , in like manner , though , in many other points dissenting from his Maister ; yet , in this point of Motion , he consenteth fully with him : yea , & presseth the same reason , almost in the same forme . Omne quod mouetur , ab aliquo moueri necesse est . Et , aut ab eo quod mouetur ab alio , aut ab eo quod non mouetur ab alio . Si ab eo mouetur , quod ab alio motu cietur , mouens aliquod esse primum , quod ab alio non mouetur , necesse est . Fieri enìm non potest , vt in infinitum proficiscatur id , quod mouet , atque mouetur ab alio : Quippe , cùm infinitorum nihil sit primum . Whatsoeuer thing is mooued , must needes be mooued of something ; and that thing which moueth it , must needes it selfe be moued , either of another , or not of another . If it be mooued by such a thing as is mooued of another , we must come , by necessity , vnto a first moouer , which is not mooued by any other . For it is vnpossible , to goe still on for euer , in those things that are moued by another . Because , in those things that are infinite , there can none of them be first . And therefore , where there is granted to be any first thing , there cannot be held to be an infinite proceeding . Yea and againe , a little after . Fieri non potest , vt id , quo motus affertur , moveat absque eo quod movet a seipso . It cannot be , that that which is moued by another , should be moued but by that which is moued by it selfe . And hee giueth these examples . Baculus mouet lapidem , & mouetur a manu , quae ab homine mouetur . The Staffe moues the stone , the hand moues the staffe , the man moues the hand : and the man is moued ( in some sort ) of himselfe . For ( as the Romane Orator affirmeth ) Quod animal est , motu mouetur interiore , & suo . Euery liuing thing is moued , by an internal motion of his owne . So that the summe of those two fore-named Reasons , which I haue aboue set downe in their Authors owne words , is ( in effect ) thus much . That , Whatsoeuer thing is moued must needs be moued by something : and that thing , must either be moued by it selfe , or by some other thing . By it selfe can no inferior or second thing be moued , but alwayes by some former and superior . For , as it subsisteth not by it selfe , but by another ; so moueth it also , not it selfe , but by another . Motum enìm suum non sibi debet , sed Authori , ( saith Hilarie . ) It oweth all his motion , not vnto his owne power , but to his Author and first Mouer . So that no inferior thing is moued of it selfe , but onely by the power of the supreme and first Mouer . Now , if all these sensible and inferior things be moued of some other ( as wee plainly see they are , ) then may we , by them , ascend , as by steppes and degrees , from the lower to the higher , vntill we come at last , vnto that first Mouer . For , in those things that are moued by another , wee cannot proceede in infinitum ; but must , at last , stay in one , which is the Mouer of all the other and yet it selfe is moued by none other , but hath both his motion , and his being , of himselfe . And therefore must needs be God. This is the whole summe a●d effect of that Argument . Whereby this first point is euidently cleered : That the contemplation of these secondarie motions , doe leade vs , by necessitie , vnto a first . Yea ( and as Aquinas very wittily obserueth , as well in Motions as in causes ) There can be no Second , if there be no First ; no inferior , if there be no superior ; no posterior , if no prior ; nay , no last , if no first . And this holdeth , not onely in these relatiue denominations , but also in the true existence of the very things themselues . So that , the motions of these inferior Bodies , which we see , by sense , must leade vs , of necessitie , either to grant a first Mouer : who is the Author of all the motion in the world : and therefore must needs be God : or else , to yeeld , in motion , an infinite proceeding : which is absurd , euen to Reason , and vtterly destroyeth all order in things : or else , to hold , that There is no motion at all ; as Melissus did , Motum non esse , sed videri esse : Which is the greatest absurditie of all . An absurditie so grosse , as is confuted , euen by sense . As Diogenes very wittily proued , against a Philosopher , maintayning that error , that There was no motion . Behind whom he slily comming , whipt him sodainely about the Legges . And then , whilest hee was running , he scornefully asked him , Whether now hee thought there were any motion ? Not esteeming him worthy to be confuted by reason , but onely to be derided by that sensible demonstration . For ( as Iosephus very well obserueth to this purpose ) Insen satos , decet , non verbis , sed operibus arguere : or rather indeed , verberibus , as Diogen●s did : The best kinde of arguing with mad men , is , with a word and a blow ; not with reason , but with stripes . And yet , euen this grosse absurditie would follow , vnlesse , from these secondarie motions , wee should arise vnto some first . For , Si primum nihil est , omninò causa nulla est , saith Aristotle , If there be no first cause , there can be no cause at all . And so , If there be no first motion , there can be no motion . Which , sense sheweth to be false . And if there be any second motion , there must needs be a first . This , Reason sheweth to be true . And therefore , for this first point , I conclude it with Aristotle , that , Si media sunt , necesse est finem esse . If there be any meane motion , there must needs be an end of them . And if an end , then a beginning . Neque enìm infinitus est a●●quis motus , sed cuiusque finis : saith he , in another place : There is no motion so infinite , but , in the end , it hath an end ; and consequently , a beginning . For , as the Poet hath truly obserued , — Finisque ab Origine pendet . This is a Rule , That euery End , On some Beginning must depend . 2 Let vs therefore now ascend , from the first step , vnto the second ; that , If there be any first motion , then must there needs be a first Mouer , which moueth onely of himselfe , and not by any other . For , in euery motion there bee three things to be considered : The Mouer , The Motion , and The thing moued : And these three things are neuer confounded , though they euer be conioyned . But , as the Motion is one thing , and the Moued another ; so is it likewise betweene the Moued , and the Mouer . For ( as Picus Mirandula obserueth , very truely ) In quolibet moto , Motor est alius are mobili . In euery motion , the Mouer is distinguished from the thing that is moued . Yea , and Aristotle himselfe , vnto the same purpose . Quod mouet , & quod mouetur , diuisum esse videtur . That which moueth , and that which is moued , are a diuers thing , and plainly diuided . But yet , though these three be ioyned all together ; yet is the Mouer , in order , before either of the other , euen by the law of Nature . The Motion cannot be before the thing moued ; nor yet the thing moued before the Mouer of it : but alwayes , the thing moued is before his motion ; and alwayes the Mouer before either of them . For , as Philo Iudaeus affirmeth of the Motion ; that Fieri non potest , vt motus rem motam praecesserit : It cannot be , that any motion be , before the thing moued , be . And so Aristotle affirmeth also of the Mouer ; that , Motor rem mobilem praecurrere debet . The Mouer must forego the thing moued . Now , if the Mouer be distinguished both from the motion it selfe , and from the thing that is moued ; yea and so distinguished , that it is before them both : then , as euery Effect doth argue his Cause ; so doth euery motion , argue his Mouer : and consequently the first motion , his first Mouer : Whom , though we doe not see with the Eyes of the body ; yet may we easily collect by Reason , the Eye of the minde . To illustrate this point , by that familiar comparison , which the Orator pointeth at , in explication of this Reason . We see , by experience , in a Clocke ( which is , as at were , an Artificiall Heauen , measuring out vnto vs the diuisions of time ) that euery Wheele is moued euery one of them by another , vntill at last we be brought vnto the waight it selfe , which moues them all together . Whither when we be come , we can proceede no further by sense ; and therefore , must collect the rest by reason . Now , Reason plainely teacheth vs , that though the waight doe moue all the wheeles of it selfe ; yet that it could not tie it selfe vnto the line : but that , that must needs be done , by some other thing . And that therefore , there must needs haue beene some Author , and contriuer of that cunning peece of worke : who first conceiued in himselfe , by a mentall Idea , the whole reason and conueiance of all these seuerall motions ; and then accordingly disposed all the wheeles , and waights , into their seuerall places . So that , the motion of the wheeles , in euery Clock , doth manifestly tell vs , that there must needs haue beene an Author of that curious worke : whose artificiall workemanship and contriuing , is that , which hath giuen , vnto all those wheeles , their motion . And , as it is in a Clocke ( which I called before an Artificiall Heauen , because it measureth vnto vs the diuisions of time ) so is it also in the Heauens themselues : which may as fitly be called a naturall Clock , for their measuring , by their motions , the distinction of time . We see , by experience , in them , that all these inferior and elementarie Bodies , doe receiue their motions from the Heauens , their superiors : and so likewise , euen in the Heauens themselues , that the lower is still moued by his next higher , vntill wee come , by degrees , vnto the highest of all , called Primum mobile ; that is , the first moueable body , which moueth all the rest . Now , when wee are come thither , sense can leade vs no further . But yet Reason can . For then , we must collect , that as the wheeles in a Clock could not set themselues on mouing ; but that this must needs be the worke of their Maker : so likewise the Heauens , though they moue without all ceasing ; yet haue not taken vnto themselues their motion , but haue had it giuen them , by their Author and Mouer . For , as Aristotle truely teacheth , Si motio cietur , necesse est , praeesse motorem aliquem : Wheresoeuer there is motion , there must needes haue beene some Mouer before , and some Moderator and guider of that motion , from whom , at the first , it receiued his beginning . So that , Primum Mobile doth necessarily imply , that there is a Primus Motor ; which must needs be God : be hee who , or what soeuer . For , Quodnam erit , obsecro , ( saith Nazianzene ) a quo vniuersum hoc mouebitur ? Quidnam illud vicissìm mouebit ? Quid item illud ? Idque adeò in infinitum ? What , I pray you , is that which doth moue the whole world ? What is that , which moueth it ? And what againe that , which moueth it ? and so in infinitum ? Euen Aristotle himselfe resolueth that Quaestion : that Omne quod mouetur , a superiore mouetur : Whatsoeuer thing is moued , is moued by some superior Mouer . From whence it must needs follow , that euen Primum Mobile it selfe , which the Orator calleth , Extremam oram , & determinationem mundi , that is ; The furthest coast , and frontier of the world : though it be , among the Heauens , the highest of all other , yea , and that , which moueth them all together ; yet hath it , aboue it , a superior mouer , by whom it selfe is moued : Which can be nothing else , but God. And thus , the first Mouer may necessarily be gathered out of the first motion , euen by consequence of Reason . Yea , and so it is likewise , euen by Aristotle himselfe . Si quid ab eo mouetur , quod ab alio motucietur , mouens aliquod esse primum , quod ab alio non mouetur , necesse est . If anything bee moued , by that which is moued of another , it will bring vs , at the last , vnto a first Moouer , which mooueth onely of it selfe , and not by any other 3 Let vs now come to the third steppe : that , If there be a first Mouer ; as hath formerly beene proued ; and , if hee haue the fountaine of all true motion in himselfe ; as is generally confessed ; that then , hee must needes be the first Cause of motion , vnto euery other thing . And this is likewise testified , by the principall Philosophers , with an vniforme consent . Plato saith directly , that , Initium omnium motionum , primumque motum , illum , fateri necesse est , quo quid seipsum mouet . Et , hanc esse antiquissimam omnium , potentissimamque motionem . We must needes confesse , that the very first motion and beginning of all motions , is onely that motion , whereby a thing moueth it selfe . This is both the most ancient , and the most potent motion . Now , there is nothing in the world , that moueth of it selfe , but onely God himselfe . No not , euen the soule of any liuing thing , if wee will properly speake . For , though it bee defined to be , Actus primus corporis naturalis , that is , the very first act of a naturall Body : yet must that bee vnderstood , but onely of his owne body : yea , and that onely , but in respect of our sense . That is therefore sayd to bee , Actus primus ; because there is not euident any sensible mouer of it , as there is in bodies : but in respect of this inuisible first Mouer ( which is its Author and Creator ) it is but Actus secundarius . Not a thing that is mooued by his owne proper power , but onely by a power receiued from another , namely from this first Mouer , who is Actus prìmus indeed , and in whom the Soule hath onely both his Liuing , Mouing , and Being . And so is it likewise in euery other thing . There is no motion in any thing , but it floweth from this first Mouer , as from his first fountaine : as Tully affirmeth in expresse and plaine termes . Quod seipsum mouet , caeteris quae mouentur fons est , & principium mouendi : That which mooueth of it selfe , is the fountaine of motion vnto all other things . So Aristotle likewise , almost in the same words . Id , principium aliarum motionum est , quod sibi motum affert . That is the Beginner of other motions , that is the Giuer of motion to it selfe . And againe , in another place : Fier● non potest , vt id , quo motus affertur , moueat , absque eo quod mouet a seipso . There is nothing can be moued , but only by that , which is moued by it selfe : meaning , as by the first Cause : though not , as by the Next . And againe , in an other place , he giueth direct instance , that , In Medijs , that is , in second and subalter●e motions ; that which is inferior , is alwayes mooued by his next superior ; and that , by his next ; and that therefore all the rest must be moued by the first , from the highest vnto the lowest . Mediorum , quorum , extra , aliquid primum & vltimum est , necesse est , quod prius est , Causam esse eorum , quae post illud sunt : In those middle motions , which haue any first , the former is alwayes the Cause of the latter : and so by consequent , The first , of all the rest . And this , in another place , hee directly affirmeth to be God. Natura diuina , de simplici quodam rei primae motu , virtutem proximis largitur : atque , de ijs iterum , ad remotiorae ; quoàd per vniuersum trans●at . The diuine Nature , from a certain simple motion of the first thing , giueth a mouing virtue to the next ; and so , by them , vnto the more remote , vntill it haue pierced and passed throughout all the whole world . For , as Plutarch well obserueth , to this purpose : though , Quaeque res suo mouetur modo : yet , vnicum est , quod mouet omnia . Though euery thing moue , after his owne proper manner ; yet they all of them are moued , by one first and generall Mouer . A●d that wee should not thinke , that there can be in motions a perpetual ascent , which can neuer finde an end ; that Aristotle reiecteth , as an absurd conceit . Non est enim generatio to infinita sursum versùs . And so not Motio neither . But , as in another place hee directly affirmeth , Wee must needs , at the last , ascend vp vnto some first . Non in infinitum hoc proficiscitur , sed stabit tandem alicubi ; atque er●t quidpiam , quod primò Causa erit vt omnia moueantur . We cannot proceede vnto infinitie in Motion : but wee must stay our selues at last , and come vnto some one thing , which is the first Cause of the motion of all things . And this ( as in another place hee affirmeth ) is not onely his owne particular opinion , dissenting , vpon sigularitie , from others ; but the generall Tenet , of all the Philosophers . Consid●rare oportet , vtrùm sit causa motus & principium , id , quod motu seipsum ciet ; an id , quod ab alio ●gitatur ? Illud , omnes vt●que ponent . He moueth the question , Whether of the twaine is the beginning of motion ? That , which moueth of his owne power ; or , That , which is moued of another ? And he resolueth it , that , All men doe agree vpon the former . So that , by the generall Consent of all men , it appeareth , that the first beginning of all motion , must be by some such Mouer , as is not moued by any other : but hath all the power of motion shut vp in his owne power . And that therefore , this First mouer must needs be God , and none other . Which is the forth steppe of this Chapter . 4 For , if these secondarie and lower motions doe leade vs vp vnto a higher : and those vnto an higher , vntill at last wee ascend vnto some highest Mouer ; which is the Cause of motion vnto all the lower : then , what can this highest Mouer be else , which moueth all other things , but onely God himselfe ? This Tullie , in plaine and expresse termes , affirmeth : where he putteth both those properties , which before I haue named , into the very definition of God ; that he is , both Omnia mouens , and Ipse praeditus motu sempiterno . Hee is both the Author of motion vnto all other things , and the Cause of motion in himselfe . Both these hee affirmeth to be the properties of God. And so Aristotle affirmeth , that Locall motion , in what body soeuer , doth onely proceed from some diuine Power . Si namque Latio Lationis Causa erit , illam quoque oportebit aliorum gratia esse . Quare , cùm non ●it processus in infinitum , finis omnis Lationis , erit diuinorum corporum aliquod , quae in Coelo feruntur . If one Local motion should be the cause of another ; then it also should be caused and be from others , and for others sake . Wherefore , seeing there is no infinite progresse in things moueable ; the end of all Lation ( or Local motion ) must be some one of those heauenly Bodies , which are carried about . Yea , and that wee should not thinke , that , by those Diuine Bodies , he meaneth any of the Starres : in another place he affirmeth , that this first and supreme Mouer , is a thing , aboue all sense ; whereas all the Sarres are sensible . For , si non erunt alia , praeter sensibilia ( saith he ) non erit principium , nec ordo , nec generatio ; sed semper principij principium : If there should be no other then sensible things ; then should there be no beginning , nor order , nor generation of things : but alwayes a Principle to euery Principle . Whereby hee infinuateth , that the first and supreme Mouer , is not of a sensible , but of a diuine , and a spirituall Nature . Yea , and Tully expresly affirmeth ; that it is God , which giueth motion , euen vnto the very Heauens . Dedit autem Diuinis , duo genera motus , &c. He hath giuen to the Heauenly bodies , two kinds of Motions , &c. Yea , and Aristotle againe in another place , compareth God vnto those Players with Puppets , that by the pulling of one string , can set the whole Engine , and euery part of it , on mouing . Which Anaxagoras plainely acknowledgeth , when hee maketh his Mens , to be Principium motus : by which word , hee meaneth nothing else but God. Mens ením est Deus : saith Trismegistus . God , which is Mens , is the beginning of 〈◊〉 motion . And , as Zeno likewise expresly affirmeth , this title of Mens , is but the Philosophers name and appellation of God. Deum vnum esse , ipsúmque Mentem appellari . There is but one God , and he is called Mens . So that , when Anaxagoras called this first Mouer , Mens ; his meaning , by Mens , is nothing else , but Deus . And , that wee impose not a forced sense , vpon that word , by other mens expositions ; the same may bee gathered , euen out of his owne writings : and that , by two substantiall reasons . First , by those titles and appellations , which hee bestoweth vpon it : and then , by those workes , which hee ascribeth vnto it . Both which , are peculiar and proper vnto God. The titles , which hee bestoweth vpon his mens , be these Mentem , esse Principium omnium , solámque , rerum omnium , ipsam esse simplicem , & non mistam , & puram esse sinceramque . Atque eidem Principio haec vtraque conuenire , Cognitionem , & motum ; Vniuersumque mentem hanc mouisse . This mens ( saith hee ) was the first Beginning of all things , being it selfe most simple , and without any mixture , most pure , and most sincere . And hauing , in it selfe , the true and reall possession , not onely of knowledge , but also of motion : yea , and that all the whole world is moued by this minde , and by this Spirit . Now , these bee the peculiar properties of God : in whom ( as the Apostle testifieth ) are all the treasures both of knowledge , and Wisedome . Yea , and of motion too : for , in him we both liue , and moue , and haue our being . So that , by this description , his mens must needes be God. Yea and so is it likewise , by his ascription too . For hee ascribeth vnto this mens , the very making of the world : which is the worke of none other , but onely of God. Cùm omnia simul essent , atque infinito tempore quiscerent ; mens mouit , ac segregauit . When as all things had lyen quiet , for an infinite space together , it was mens that first moued and ordered them asunder : alluding vnto that confused Chaos , wherein , as the Poet speaketh , there were , Non benè iunctarum discordia semina rerum , There disagreeing seeds were clearely seene , Of things which had not well conioyned bene . Now , this was the proper worke of God. Yea , and this was the proper Spirit of God , that did it : as euen Plutarch , in plaine and expresse words , recordeth it . Anaxagoras dixit , initio constitisse corpora , Dei autem mentem ea digessisse , atque omnium rerum ortus effecisse ; Anaxagoras sayd , that there were bodies in the first beginning ; but that the minde and hand of God digested and ordered them , and effected the originall of all things . Marke , Dei mentem . This m●ns , the Primus motor , which first gaue things their being , and reduced them into order , was nothing else , but Dei mens , The wisdome , and the Spirit of God : who ( as it is also testified in the holy Scripture ) when hee prepared the heauens , was ther● , and when he set the compasse vpon the deep● . Yea , and this was not the singular opinion of onely Anaxagoras ; but the common opinion of the most of the Philosophers . Yea , and of the Poets , too . Virgil sayth in expresse termes , that the first mouer of the world , was onely this Mens : Mens agitat molem , & magno se corpore miscet . Yea , and that wee should vnderstand , that vnder the name of mens , hee vnderstandeth nothing , but the Creator of the world , hee addeth in the next words : Indè homìnum , pecudúmque genus , vitaeque volantum . That massy Chaos bodies huge was moued by this Mens . And men , Beasts , Birds , and Creatures all forthwith proceeded thence . All which workes , in another place , hee expresly attributeth vnto God , vnder his owne expresse name . He is the mouer of the World , he is the maker , both of men , and beasts , and birds . — Deum namque ire per omnes Terr●sque tractúsque maris , calúmque profundum . Hìn● p●cudes , armenta , viros , genus omne ferarum . &c. God walketh through the World , in euery Coast , And goes the winding Seas Tract vttermost : Yea , and the most high Heau'ns . From him , all liuing Both men , and Beasts receiue their life , and being . Thus , that which before hee shadowed , vnder the name of mens , hee plainely now expresseth , vnder the name of God : making him the first mouer , and Creator of the world . And so likewise doth Plato . For hee saith , that there is a certaine Anima , or Spirit , which doth , in omnibus , quae mouentur , habitare , & coelum & cuncta gubernare : which dwelleth in all things , that haue any motion , and which gou●●neth both heauen , & euery other thing . So that , though hee alter Anaxagoras his terme ; yet hee meanes the selfe same thing . For , as Parmenides affirmeth , Anima & mens idem sunt : Though they differ in name , yet are they one , and the same thing . Yea , and Plato , in the same place , affirmeth this Anima , which is the mouer of all things , to be God , and nothing else . Deumesse , omnes arbitramur . We all suppose , There is a God. And so likewise doth Theophrastus : who denieth , euen Nature it selfe to bee the first mouer , euen of naturall bodies : ascending vp higher , and ascribing all their motion vnto a superior and more diuine power . Hoc , alij cuidam meliori ac priori relinquendum est potestati . We must ascribe this , vnto another , and a better , and a superior power . Now , what is there either better , or superior to Nature , but onely the God of Nature ? Yea , and a little before , hee expresly affirmeth , that this first mouer , and Beginner , is indeede nothing else , but the very God of Nature . Diuinum omnium principium existit , per quod & sunt , & permanent vniuersa : That first Beginner , from whence all things haue both their consisting , and existing , is a diuine power and Nature . To conclude this whole Chapter . All those Arguments , which Tullie bringeth , to proue the Soule to be immortall , are much more concludent , to proue God to be aeternal , whose Motion is both of himselfe and perpetuall . For , there he plainely telleth vs , that there is a certaine thing , which moueth only of it selfe , and yet giueth motion vnto all other things . Quod caeteris fons est , & principium movendi . And therefore is , both without all beginning ; quia , Principij nulla est origo : Of a Principle there is no Originall : and without all ending ; quia , Quod seipsum mouet , quontam nunquàm deseritur a se , nunqu●m moveri quidem desinet . That which moueth it selfe , inasmuch as it neuer deserteth it selfe . it neuer desisteth to be moued : and consequently must needs be aeternall . For , Quod seipsum movet , aeternum est . That which moueth it selfe ( and is mou●d of no other ) is aeternal : Now , none of all these properties , which here hee setteth downe doe agree vnto the soule , but onely in some comparison . For , the Soule hath neither his motion of it selfe , nor yet giueth motion vnto all other things , nor is aeternal or without all beginning . This is proper and peculiar vnto God himselfe alone , whose title is , The aeternall . As for the Soule , though it may be called Immortall ; yet can it not , aeternall . Immortall it is , because it hath no ende : but aeternall it is not , because it had a beginning . But God is truely the mouer of himselfe , and the giuer of motion vnto all other things . He is truely aeternall , both without all beginning , and without all ending , as one that hath all his being onely of himselfe : and therefore can neuer cease to be , because he cannot forsake himselfe . Quic quid enìm per se est , semper durare necesse est , Cùm nullo indigeat , cùm solo pendeat a se ; Cùm vi non possit , cùm nolit sponte perire , saith Palingenius . What e're subsisteth of it selfe , must needs be euer-lasting , As needing other none ; and selfe-dependence neuer-wasting . And therefore perish cannot it by an externall sway , Nor by internall vnfor'ct minde will perish or decay . So that , all those high properties , which both Plato and Tully doe apply , but vnproperly , vnto the Soule ; may , most truely and properly , be applyed , vnto God : That hee , both hath all his motion of himselfe , and giueth all motion vnto all other things , and that hee hath neither beginning nor ending ; but is truely aeternall from all euerlasting : being not onely The first Mouer , but the sole - mouer of all things , in whom , all other things haue their only motion , and from whom they doe all of them receiue their onely being . So that , we may truely affirme , as it is in the Epigram , that , Principium Deus est Mundi , quo cuncta moventur , Et quae permittit , vel iubet , Author agit . The Worlds beginning , loe , 't is God , by whom all things are moued : And what he suffer's , or command's , hee doth , as Author proued . Especially in Motion ( as Bradwardine very notably declareth in these foure true positions : that , Qualibet Creatura mouente , Deum necessariò commouere , That what Creature soeuer moueth , God alwayes moueth with it . The second : That nothing can moue any other thing , except God himselfe doe properly moue the same thing . The third : That nothing can moue any other thing , except God doe immediately moue the same thing . The fourth : That nothing can moue another , except God moue it more immediatly , then any other second Mouer . So that ; to recapitulate the summe of this whole Chapter ; If these second and inferior motions doe leade vs vnto a first , and that vnto a first Mouer , which is the very fountaine of motion in all other : then must needs this First Mouer , be God himselfe , & none other . But , the first of these three points hath beene sufficiently proued , in the first three Sections of this Chapter . And therefore , the Conclusion followeth necessarily from them ; That this first Mouer must be God , as we haue seene in this fourth . Yea , and that ( beside the force of the consequence ) by diuers direct Testimonies , both of Heathens , and Christians . Which is the second Consideration , borrowed from the Physicks , whereby it may be proued , That there is a God. CHAP 5. That the true cause of Sicknesse , is Sinne against God. 2. That God , for this cause , doth threaten , to sende Sicknesse . 3. That hee sendeth it according to his threatening . 4. That Phisitions obserue the stroke of Gods Vengeance , to be in many Sicknesses . I Haue hitherto vnfolded certaine Considerations , from whence we may collect , that There is a God : first , out of the Metaphysicks ; and then , out of the Physicks . Let vs now come vnto Physick . For , Vby desinit Philosophus , ibi incipit Medicus . Where the Philosopher endeth , there the Physitian entreth . And therefore , let vs propound some Considerations , out of it . For , it hath many in it . But in this , as in the former , I will insist , but vpon two : letting passe all the other : that is , vpon Diseases ; and , vpon their Remedies . Both which are acknowledged , to be the proper and peculiar workes of God , almost by the generall confession of all men , both Christians and Heathens . For our better , and more orderly proceeding wherein , I will reduce this first discourse as concerning Diseases , vnto these foure heads . First , that they both confesse , the first and originall cause of sicknesse , to be onely mens sinnes . Secondly , that God , for this cause , hath oftentimes threatened to punish men , with sicknesse . Thirdly , that accordingly , he hath sent diuers kindes of grieuous sicknesses , vnto many . And fourthly , that euen Physitians themselues doe finde in many sicknesses , that they be diuine punishments . For the first of which foure Heads : What is the true Originall cause of sicknesse : S. Chrysostome telleth vs , that it is the part of euery good Physition ; inquirere semper in morborum radic●m , tque ita pervenire ad ipsum mali fontem : to s●arch into the roote of diseases and sicknesses , and so to proceede vnto the fountaine of those euils . And S. Basil hee telleth vs , that it is the part of a discreet and wise patient , not to leaue this inquisition only to the Physition , but he himselfe also to search into a the causes of his owne diseases , that so he may the better attaine to know their remedies . Nos , plagas a Deo suscipientes , qui benè & prudenter vitam nostram moderatur ; principio quidem inquiramus cognitionem rationis , ob quam nos flagellet . Whensoeuer we are scourged and chastised by God who guideth our whole life by his wisedome and goodnesse , we ought first to search carefully , for what cause hee so correcteth vs. For , the cause being once found , the Remedie is halfe found , and the cure , in a manner , alreadie halfe performed . Medici , causa morbi invent● , curationem esse inventam , putan● . Physi●ians , hauing once found out the cause of a disease , they thinke they haue found the cure . Now , for the true cause of diseases , and Sicknesses ; though it greatly haue puzelled , both the greatest Philosophers , and the learnedst Physitions , to finde out , what it is : some assigning them , vnto the excesse or defect of the primary Qualities of Heate , Cold , Moyst , Drye : some , vnto the impuritie and corruption of our meates : some , vnto the infection of vnwholesome and putrid ayres ; and to diuers such other Materiall causes ; wherein they be greatly diuided amongst themselues : Yet is there a full agreement , both of Heathens , and Christians , that God is the first Efficient cause of them ; and that Sinne is the true Impulsiu● cause , which inforceth him to send them . This the Prophet Dauid expresly declareth , when he called Sicknesse , The Rebuke of God : and affirmeth , that , For sinne , hee inflicts it , vpon man. When thou , with rebukes doest chasten man for Sinne , thou makest his beautie to consume away . This also the Apostle Paul expresly declareth , when he telleth vs that , By one man , Sinne entred into the world ; and Death ▪ by Sinne. And againe , in another place ; where hee telleth the Corinthians , that , for their Abuses in receiuing the Sacrament , they were stroken by God , with diuers kinds of punishments : some of them , with Sicknesse ; some of them , with Weakenesse ; and some of them , with Death . Yea , and this our Sauiour Christ himselfe expresly declareth , when hee biddeth the sick-man , whom hee had lately cured , to goe , and sinne no more , lest a worse thing come vnto him . Thereby plainely declaring , that his Sinne was both the cause of his former Sicknesse , and would bee also of his future , if he sinned any more . And , that Sinne is indeed the true cause of diseases , wee may see it plainely verified , in all these memorable Sicknesses , that are recorded vnto vs , in the Holy Scriptures . The Botches , wherewith the Egyptians wery smitten , was , for their rebellion against God , and their oppression of his People . The Leprosie wherewith the Prophetesse Miriam was smitten , was , for being so enuious against the Prophet Moses . The Pestilence , wherewith the Israelites were smitten , was for their adulterie with the Daughters of Moab ; and for their idolatrie with their prophane god . The Emerods , wherewith the Philistins were smitten , was , for their Impietie in detayning the Arke of God. And so generally , in all the rest . There is almost , in no place , any mention of any greiuous and exemplary Sicknesse , but there is , in the same place , some mention of that Sinne , for whose punishment it was sent . In which forenamed instances , we may obserue these two things . First , that , not onely the pestilence , and leprosie , and such like grieuous and infectious Sicknesses ( which are called Morbi Sontici , that is , mischeiuous diseases ) are the scourges , and strokes of God : but also all other inferior diseases , as Emerods , & Botches , and such like smaller annoyances , as euen hee himselfe professeth in another place . Secondly , that those diseases are sent by God vnto men , to correct and chasten them , for their sinne . Neither is this the testimony of the Holy Scripture onely , but also of the Heathens , euen in their owne Histories . Wherein , wee may obserue , that whensoeuer there befell them , the publike calamity of any generall sicknesse , they still imputed it vnto their sinnes , prouoking the anger of some or other of their gods . As may be manifestly shewed , by manifold instances . Herodotus ascribeth that greiuous sicknesse which was sent vpon the Scythians , to their sacrilege , in sacking the Temple of Venus . Pausanias ascribeth that deuouring sicknesse , which was sent among the Iones , vnto the profane lust of Menalippus , and Comaetho : And that generall abortion , which happened among the Caphyens wiues , onely vnto the cruelty of their bloody husbands ; in stoning ( for a ●leight cause ) certaine young and wanton Children . The hand of diuine Iustice inflicting their punishment , in the very same subiect , wherein they had offended . Their crueltie exercised vpon other mens Children , being iustly punished by the death of their owne , in a most equall retaliation . The same Author ascribeth the dropsie and lousie-sicknesse of Cassander , vnto his crueltie and infidelitie vnto Alexander his Maister . And Herodotus againe reporteth of the Persians , that they generally held , that whosoeuer was smitten with the leprous infection , hee was surely a profane person ; and had ( doubtles ) committed some great and grieuous sinne , against their god , the Sunne : though they knew not what it was . And therefore , they banished them , out of all their Cities : collecting from the sicknesse , the stroke of Gods Iustice , euen in an vnknowne Cause . And this , which we haue seene in the Histories of the Greekes , wee may see yet more plainely , in the Histories of the Romanes . For , Plutarch ascribeth that destroying plague , which happened among them , in the time of Romulus , vnto the trechery , which was practised in the murther of Tatius . And Liuy ascribeth another such like plague , which followed the condemnation of Manlius Capitolinus , vnto that iniustice , which was vsed in his death . And thus haue , euen the Heathen , bene taught , in the very Schoole of Nature , without going any further , that the true cause indeede of all sicknesse and diseases , are onely mens sinnes , prouoking Gods Iustice to take vengeance of their wickednesse . As Dauid plainely confesseth in one of the Psalmes , There is nothing sound in my flesh , becouse of thine anger ; neither is there rest in my bones , because of my sinne . 2 Which Lesson , may , yet a great deale more perfectly , bee learned , in the holy Schoole of God. For there , hee himselfe threatneth ( and that , in many places ) that , if men doe refuse to obey his Commandements , hee will punish their disobedience , with diuers greiuous sicknesses . Of which places ( for example ) I will instance but in one : which is , indeed , most excellent ; and which , very sufficiently , may serue for all the rest . It is , in the Booke of Deuteronomy . Where , God threatneth most seuerely , that , If they will not obey the voice of the Lord , to keepe , and to do his commandements , and ordinances : that then all these Curses shall come vpon them , and ouertake them . Cursed shall they be in the Towne , and cursed in the field . Cursed in their basket , and cursed in their dough . Cursed in the fruite of their body , in the fruite of their land , and in the fruite of their Cattle . Cursed when they go out , and cursed when they come in . Yet further . That the Lord will make the Pestilence to cleaue vnto them , vntill he haue consumed them . That he will smite them , with the consumption , and with the feuer , and with the burning ague , and with the feruent heate , and with the sword , and with blasting , and with mildewe . And with the botch of Egypt , and with the Em●rods , and with the scab , and with the itch ; so that they cannot be healed . And with madnesse , and with blindnesse , and with astonyi●●●● 〈◊〉 . And that he , will smite them , in the knees , and in the thighes , with a sore b●tch● ▪ so t●●t they cannot be healed ; euen from the sole of the foote , vnto the ●●ppe of the he●d . And that he will make their plagu●s wonderfull , and the plagues of their seede , euen great plagues , and of long continuance ; and sore diseases , and of long durance . So that , they shal want that common comfort of al sicknesses ; Si longus , leuis ; si grauis , breuis , that if it be long , it wil be the lighter ; and if it be fierce , it will be the shorter . But hee threatneth such a sicknesse , as shall be , both Longus and Grauis : both fierce , and of continuance . And hee brought such a one , vpon the King Iehoram : whom , for his crueltie and idolatrie , God threatned to plague , with an incurable sicknesse , which should exhaust and consume him , by the rotting of his bowells . Which sicknesse , being sent accordingly vnto him , it dispatcht him not at once ( as it did Herod , and Antiochus ) but , held him in greiuous torments , for the space of two whole yeares . Now , thus many threates of so many sicknesses , God would neuer haue made , but that he knew his owne power , and could command all maner of diseases , at his wil & pleasure . For , to threaten , is ridiculous ; but euen among vs men , where , there is not a power , to inflict , what one doth threaten ? 3 But , that hee threatned not more in word , then hee was well able to performe in deede , we may euidently see throughout the whole tract of the holy historie . Where there is so particular mention , of all those same diseases , to haue beene really inflicted by God , which , before , by name are mentioned , that it manifestly appeareth , that God is both mindfull and true of his word ▪ most faithfully performing , not onely what he promiseth , but also what hee threatneth And therefore saith S. Augustine . Nemo dicat , in corde suo ; Verum est , quod promittit ; falsum , quod minatur . Nam sicut , quod promittit verum est ; sic quod minatur , certum est . Let no man once surmise , that God is true , in his promises ; but false , in his threatnings . For , as that , which he promiseth , is true : so that , which he threatneth , is sure . As we may euidently see , in all those particular diseases , which , in the fore-alledged place , God reckoneth vp vnto vs. For the first of them , the Plague : God in●licted that sicknes , vpon his owne people , the Israelites , for their grudging and murmuring against the Prophet Moses . For the second of them , the Consumption : he inflicted that sicknesse vpon the wicked King Iehoram : of whom it is recorded expresly , that hee was , Longa consumtus tabe . Yea , and the good King Dauid was also touched with it , as it may bee gathered out of his owne complaint : I am euen consumed by the stroke of thine hand . For the third of them , the Feuer : hee inflicted that sicknesse , both vpon Peters wiues mother , and vpon Publius his father . For the fourth of them , The feruent heate : hee inflicted that sicknesse , at another time , vpon the Israelites . The inhabitants of the Land , are burned vp , and few men are left . Yea , and euen heerein also he spared not his owne beloued Dauid . Who complaineth againe , That his Reynes are full of burning , and that there is nothing sound in his flesh . For the fift of them , Boyles and Botches : though they be called in that place the Botch of Egypt ; yet inflicted hee it , not onely vpon the Egyptians , but also vpon the Iewes . From the sole of the foote vnto the head , there is nothing whole , but wounds , and swelling , and sores : full of Corruption . For the sixt of them , the Emerods : he inflicted that disease , vpon the Philistims . For the seauenth of them , the itch and the scabb : hee inflicted that disease , vpon his seruant Iob. For the eight of them , Madnesse : hee inflicted that euill , vpon the Princes of Noph , by mingling among them , the spirit of giddinesse . For the ninth of them , Blindnesse : hee inflicted that euill , both vpon the Sodomites , and vpon the Aramites . And for the tenth , and last of them , that is to say , Amazement and Astonishment of heart : hee inflicted that disease vpon King Antiochus . When the King had heard these words , he was astonished and sore moued : therefore hee layde him downe vpon his bed , and fell sicke for sorrow : confessing that his sleepe was departed from him , and that , for very care , his heart fayled within him . So that , there is none of all the fore-named sicknesses , which he threatened in word , but he sheweth that hee had power to inflict the same in deed . By all which memorable instances , it euidently appeareth , that there is no sicknesse at all , neither so great nor so little , but that God can inflict it , both when , and where he will. Yea , and euen the very Heathen confesse also the same . For , euen their owne Histories , as well as the Scriptures , do number all the forenamed diseases to be nothing else indeed , but onely diuine punishments . For the first of them the Plague : that memorable Pestilence , which Homer so describeth to haue fallen among the Greekes , in the Troians warre , is by him ascribed vnto Apolloes anger : Apollo , plenus irarum , noctique ipsi assimilis . Apollo , full of wrath and rage , Seem's like an hideous night's praesage . And that fearefull plague , which Thucidides describeth to haue fallen vpon the Athenians , in the Peloponnesian warre , is ascribed by him also , vnto the anger of Apollo . And that wasting and deuouring pestilence , which Ovid describeth to haue fallen vpon the Aeginets , is by him ascribed vnto the wrath of Iuno : Dira lues populis , irâ Iunonis iniquae , Incidit . — A cursed Plague vpon the People fell , It was , cause Iuno was not pleased well . And that destroying plague , which fell againe vpon the Athenians , for their condemning of Socrates , is ascribed by another vnto the wrath of Iupiter . Pro Iovis offensa , Pestis accessit . Where he calleth it expresly , the Iudgment of God. Eiusmodi iudicijs vtitur Deus . They all of them directly reputing the Plague to be nothing else , but the vengeance of God. They were wrong in the particular , in ascribing those sicknesses vnto their false gods , who being but dead men , were not able to doe them either good or harme : but yet right in the generall , in ascribing them to God ; for God indeed was he that sent them , though haply hee vsed the Deuills ministerie in them . For the second of them , the Consumption : Pausanias reporteth of Phyallus , Captaine of the Phocenses ; that hee first was threatned by Apollo in a dreame , that hee should consume , as bare as a certaine brazen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was consecrated vnto him , in his Temple , by Hippocrates . Which miserable consumption , hee afterward accordingly did bring vpon him . For the third of them , the feuer : Quintus Curtius reporteth of Alexander Magnus , that he , abusing the consecrated vessells of Hercules , in the very same Citie , yea and in the same manner , as 〈◊〉 had before , in his abusing of the vessells Gods holy Temple : hee was sodainely strooken , in the middest of his Banket , euen as hee was in drinking . Nondùm Herculis Scypho epoto , repentè , velut telo confixus , ingemuit . He sodainly cried out , as if he had bene shot with a deadly dart . Which stroke was none other , but onely the sodaine blow of a feuer : as Sabellicus relateth his disease . And with the same disease was Titus also smitten , as Suetonius reporteth : Yea and that no lesse sodainly , in his returning from their playes . Which stroke he well perceiuing to be inflicted by God himselfe vpon him , hee ca●e his eyes vp vnto heauen , most pitifully complaining , that hee had most vniustly and without his desert killed him . For the fourth of them , the feruent heate : Ouid reporteth , that together , with that grieuous plague , which Iuno inflicted vpon the men of Aegina , there was ioyned with it , so feruent a heate , that when they cast themselues vpon the earth , to haue cooled their bodies , the earth it selfe was so sodainely and so vehemetly heated by their bodies , that they could receiue no benefit , nor comfort at all , from it . Dura sed in terra ponunt praecordia : nec fit Corpus humo gelidum : sed humus de corpore feruet . They cast their naked bodies on the ground ; Their bodies by the Earth not cooler found : But th' earth from bodies doth with heate abound . And thereupon another Poet calleth the plague , — Pestem flammiferam . For the fifth of them , Boiles , and Botches : Aurelius Victor reporteth , that Galerius Maximianus was smitten with that disease : whereby ( as he relateth it ) Defecit , consumptis genitalibus . But Pomponius Laetus describeth his disease , more filly to the purpose . Incidit in morbum : vlcus inguinibus innatum virilia exedit : marecescente tota illa corporis parte , vermes pullulârunt : remedia deerant : medici desperauerunt . He fell into a foule disease . An vlcer , bred in his secret parts did eate off his priuities : and all that part of his body , rotting away , and full of crawling wormes , perished . Noremedies were present . All Physitians despayred . And this his greiuous sicknesse , Eusebius affirmeth , to bee nothing else , but the stroke of Gods vengeance : Vltio diuinitùs illata . For the sixt of them , the Emerods : Caelius Rhodiginus reporteth , that Philoctetes was smitten with it , for his killing of Paris . For the seauenth of them , the Scab : Volateran reporteth of the Emperour Copronymus , that hee was strooken with it , and died of it . Perijt , Elephantiae morbo . And Baptista Egnatias addeth , that he died of it in great extremity of torment . Post infinita flagitia , exquisitissimo cruciatu consumptus . For the eighth of them , Madnesse : Pausanias reporteth , that the Calidonians were strucken with it , by Bacchus , at the earnest prayer of his Priest , Cor●sus : as the Greekes were , with the Plague , at the like request of Apolloes Priest , Chryses . And this sicknesse ( as the Poet Caecilius affirmeth ) is absolutely in Gods hand , to inflict where he pleaseth . Deo in manu est , quem esse dementem velit , Quem s●pere , quem sanari , quem in morbum inijci . Sic enìm Lambinus . Whom God will haue a foole , or wise be found , He shall be so , and so ; or sicke , or sound . For the ninth of them , Blindnesse : Herodotus reporteth of Phero , King of Egypt , that hee was sodainely smitten blind , as by the dart of God. And for the tenth of them , Astonishment , and Stupiditie of minde : Aelianus reporteth that the Celtish nation were so possest with it , that they would not so much as runne out of an house , when they euidently saw it , either falling vpon their heads , or burning about their eares : but would rather chuse , voluntarily to perish , then wisely to withdraw themselues from their death . Which , though that Author ascribe vnto a kind of valour : yet may it , much more truely , be reduced to Stupiditie . And thus , euen the Heathens , as well as wee Christians ; and secular Histories , as well as Holy Scriptures , doe number all the fore-named sicknesses , to be nothing else , but the punishments of God. Yea , and so doe they also , all other , not named . As Plutarch , in the Delphians giueth an expresse instance ; Deum iratum hominibus , omnis generis tetros m●rbos intulisse : That , their God being angry and offended with them , sent all m●nn●r of greiuous dise●ses , among thom . Whereby it appeareth , that diseases and sicknesses doe not come vnto men , by blinde chance and fortune , as the Philistims would faine imagine : but ( as they found vnto their cost ) they bee sent vnto men by the ordinance of God. They come not out of the dust : as Iob teacheth in his booke , that is : Not onely from their second and inferior causes , but from God their first Cause . Who , as sometimes hee worketh with those naturall Causes , by infecting the aire , and corrupting the water ; and blasting our fruites , with vnwholesome dewes and mildewes , as hee himselfe professeth : so worketh hee often-times without them , by his owne immediate stroke : As when he sent his Angell into the host of Seneherib , and , in one night destroyed to the number of an hundred and fourescore and fiue thousand . And therefore Saint Hierom , inquiring into the true cause of all sicknesse , hee flyeth aboue those inferior and naturall concauses , vnto the supreme and supernaturall Cause . Non dubitemus , ista dicere , vocem flagellorum esse : Licèt nonnulle , haec , vel ex corrupto aere , vel ex escarum & corporum diuer sitate , accidere dicant . Let vs not doubt , but that sicknesse is the lash of Gods scourge : though some men do impute it vnto the corrupnes of the ayre , or to the vncleannesse of our meates , or to some one diuesity or other in our bodies . But the true , and the first cause , indeed , is onely God. For , as Stobaeus hath noted , out of Euripides : Morbi mortalium alij , nostraculpa , fiunt , Alij diuinitùs immittuntur . Some sicknesses , by mens owne fault ; and some By Gods iust iudgment , sometimes on vs come . Nay alwayes by Gods iudgment . And then , most of all , when they come by our fault ; whether our fault in feeding , or our fault in liuing ; they still come by Gods sending . For as the Tragicall Poet hath very truly noted : Quicquid patimur , mortale genus , Quicquid facimus , venit ab alto . Whate're we suffer , or what e're we doe , Com's from aboue , and is not bred below . And another of them , vnto the same purpose : Deo volente , quisque , & ridet , & dolet . As God will , so Men laugh , or weepe . For , as S. Ambrose , to this purpose , very truely obserueth , Omnia , iudicio Dei fiunt : vt aegrum corpus aliquis habeat , aut salubre ; vt diues , aut pauper sit ; vt iuuenis moriatur , aut senex . All things doe fall out , by the iudgement of God. Whether a man be sick , or in health ; whether hee be rich , or poore ; whether hee die yong , or old . All these , are appointed vnto him by God. 4. Ye● , and that Sicknesse is nothing else , but the very stroke of God , sometimes instructing vs , not to sinne ; and sometimes correcting vs , for our sinne : S Basil plainely teacheth vs. Saepe , disciplinae gratia , in morbos incidimus . And a little after . Saepe , peccatorum sunt flagella , infirmitates . Sicknesses are often sent vs , for our instruction sake . Oftimes , our sorrowes and infirmities , are the scourges of our sinnes and iniquities . And this we may further see , by the iudgement of Physitions ; vnto whose art it more properly belongeth , to search out the true causes of all diseases . For , they often-times doe finde , in many Sicknesses , that , beside the disor'red and peccant humors of mens bodies , which are the materiall cause of all Sicknesse , there is in it beside , the speciall stroke of Gods hand . Whereunto they are inforced to reduce it , as vnto his true and proper Efficient . Because they see it oftentimes to fall out that many diseases , which they , at the first , thought to be but slight and contemptible ; yet doe proue , in the end , to be mortall , and incurable : doe they all what they can ; the power of their medicines , being manifestly hindered , from their naturall working , in the body of this man , which yet worke most kindly , in the body of another man. For ( as Solon obserueth , to this very purpose : Saepè , è modico dolore , morbus fit magnus : Quem nemo soluerit , blanda remedia praebens . Ofttimes we see , from small greene wounds , and from a litle griefe , A greater Sore and Sicknesse grow's , then will admit reliefe . So that , as another Poet , in the same case , obserueth : Non est in medico semper , releuetur vt aeger : Interdum , docta plus valet arte , malum . It is not alwayes in Physitions skill , To cure the Patient , that is sick , and ill . For sometimes sicknesse on the Patient's part , Prou's stronger farre , then all Physitions Art. Yea , and in another place , he confirmeth his owne obseruation , by a reall demonstration , in the plague of the Aeginets : Exitium superabat opem , quae victa iacebat . The Poyson of the Maladie , Was stronger then the Remedie . The malice of the sicknesse surpassing all the helpe of the most approued medicines . And this incurablenesse in euery sicknesse ( which is , indeed , the very soule of the sicknesse , whereby it liueth , though the Patient dieth ) doth himselfe chalenge , to be his owne peculiar worke . The Lord will smite thee , with the Botch of Egypt , and with Emerods , and with the Scab , and with the Itch ; so that thou shalt not be healed . And therefore , Hippocrates giueth this good counsell vnto all Physitions , that when they come vnto their Patients , they should consider with themselues ; whether there be not , Diuinum quiddam , in morbis : The stroke of God , in the Sicknesse . Because , then it should seeme , that hee held his case for desperate : and that it was but in vaine , to apply any medicine . For , as the Roman Orator hath recorded of him : Desperatis , Hippocrates vetat adhibere medicinam : Hippocrates forbiddeth the Physition , to apply any medicine , to a desperate man. But yet , by the leaue of that learned Phisition , the Case is not so despereate . For then , no sicknesse should be cured . Because , in euery sicknesse , there is the stroke of God. There is no sicknes so little , but God hath a finger in it , if it be but the aking of thy little finger . For , though there be in the body , but onely one disease , that is called Sacer morbus : yet is it most certaine , that there is , Sacrum quiddam , in omni morbo : There is the stroke of God in euery sicknesse . And yet euery sicknesse is not vnto death , as our Sauiour Christ testifieth . But , that sicknesses and diseases , are nothing else , but Gods stripes , we may see it plainely verified , both by God himselfe , who chalengeth it ; and by the Scriptures , which ascribe it ; and by the Fa●thers , who teach it ; and by the very Heathen themselues which confesse it . For the first of which foure proofes , to wit , the chalenge of God : The Lord himselfe expresly threateneth in the fore-alledged place , That he wil smite them with the Consumption , and with the ●euer , & with the burning Ague , and with the feruent Heate , and with the Sword , and with Blastings , and with Mildew . Marke , God will smite them , with all these . Thereby plainely insinuating , that all those diseases are as truely Gods smiting , as his smiting with the Sword , which hee numbreth there among them . And againe hee threateneth , in the very same place , that he will smite them , with the Botch of Egypt , and with the Emerods , and with the Scab , and with the Itch. And yet againe : that he will smite them , with Madnesse , and with Blindnesse ; and with Astonying of heart . So that , all those Sicknesses , he chalengeth and assumeth to be his strokes , and his Smitings . Yea , and the Scriptures themselues ascribe the same vnto him , yea , and vnder the same name : and that in both Testaments . In the Old , the Lord denounceth against King Pharaoh , that if he will not let the Israelites depart , he will send all his plagues , vpon his heart . The words of the Text are ( as Arias Montanus hath ad verbum , translated them ) Mitto omnes plagas meas , in cor tuum : I will send all my strokes , vpon thy heart . Therefore all the Egyptian plagues , were nothing else , but Plagae , that is to say , Gods smitings . So againe , in another place ; the Leprosie is called , Plaga Leprae , that is , the stroke of Leprosie . And so the Prophet Dauid beseecheth the Lord , to take his plague away from him . Amoue a me plagas tuas Calling his diseases , plagas , that is , the strokes of God. And so likewise , in the New Testament ; diseases and sicknesses are called Gods scourges : Flagella , his whipps , or his rods . The Euangelist Saint Marke , calleth the womans bloody issue , her scourge , or her rod. And , in another place , he saith , that there pressed vpon Christ , but onely to touch him , so many as had plagues . The Greeke signifieth Scourges . And so likewise , the Euangelist Saint Luke hee sayth , that our Sauiour cured many , of their sicknesses , and plagues . The Greeke againe is , Scourges . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Hee cured them of their Scourges . Therefore Sicknesse are Scourges . Yea ; and the Fathers , in their writings , doe perpetuate the same phrase . S. Basil calleth Sicknesses , Plagas , & flagellationes Dei : The strokes and Stripes of God. And Saint Hierom hee calleth them , Flagella Diaboli ; The Scourges of the Deuill : In corporis malis , flagellum Diaboli intelligimus . The one Father , from the Author , calleth them , the Scourges of God : the other , from the Instrument , the Scourges of the Deuill . As wee see they were , in Iob : and , in that crooked woman , whom our Sauiour Christ healed . But yet , the Author of both their infirmities , was God : because the Deuill could do nothing , but as hee was fore-limited . And therefore , euen the Heathen , who before confessed sicknesse to be sent from God , yea and to be sent , as a punishment , for sinne , against God , do also acknowledge it , to be the Stroke of God. The Philistims call their Emerods , the stroke of Gods hand : euen as plainely and directly , as Dauid himselfe doth : I am euen consumed , by the stroke of thine hand . Yea , and the Poet Iuuenal affirmeth of all the Heathen in generall , that , — missum ad sua corpora morbum , Infesto credunt a numine . Saxa Deorum Haec , & tela putant . — If they but feele a little Sicknes sent , To touch the body : Then they thinke it meant Euen from some angry God , whom they haue grieu'd , For Sinne inflicted . And being thus mischieu'd . They deeme and name Diseases , miseries , The Slings and Darts of wronged Deities . This he reporteth for the common opinion of all the Heathen , that all of them beleeue , both that God is the sender of all kindes of sicknesses , and that they be the Strokes of his darts , and arrowes . Which , wee may further see confirmed , by that Censure , which Homer giueth of the plague of the Greekes : which hee both ascribeth vnto their God , Apollo ; and calleth it there expresly , Telum Dei. A title , which , euen the Scripture it selfe giueth also , to that Sicknesse : Thou shalt not be afraid of the feare of the night ; nor yet of the arrow , that flyeth by day ; nor of the pestilence , that walketh in the darknesse : expressing in the latter words , what hee meant in the former , to wit , that , by that arrow , he vnderstood , the pestilence . Neither is this Sicknes only , called one of Gods arrowes : but all other Sicknesses too . Thine arrowes light vpon me ( saith the Psalmist of his Sicknesses ) and there is nothing sound in my flesh , because of thine anger , neither is there any rest in my bones , because of my Sinnes . Which place of the Psalmist , expresseth in effect , the whole summe of this Chapter , and of euery Branch of it . First , naming the Cause of his sicknesse , to be Sinne Secondly , the Effect of his sinne , to be Gods anger . Thirdly , the fruite of Gods anger , to be his sicknesse . And fourthly , the forme of his sicknesse , to be ( as it were ) the stroke of an Arrow . Now ( to forme this whole discourse , vnto our present purpose : ) If the true cause of sicknesse , be onely Sinne against God : If God himselfe doe threaten , for this cause to send sicknesse : If he truly hath performed , as much as he hath threatened : And , if sicknesse be nothing else , but the Stroke of Gods hand : Then must there needs be a God , which worketh all those things . But all the fore-named points haue sufficiently beene proued , not onely by Scriptures , and the doctrine of Christians ; but also by the testimonie , euen of the very Heathen . And therefore , That there is a God , doth neede no further proofe . This first consideration of Physick , of the nature of Sicknesse , is proofe more then ynough . CHAP. 6. The God is the giuer of health vnto men . 2. That hee is the preseruer of it . 3. That he is the restorer of it . 4. Both by giuing medicinable herbes vnto men . 5. And by teaching them the right vses of them . 6. And by ioyning his blessing vnto their working . THat sicknesses and diseases doe not come to men by chance , nor 〈◊〉 out of the dust ; but are sent by the Iustice and Iudgement of God , either to correct men for sinning , or to restruine men from sinning ; I haue already proued in the former Chapter . Now , that the Remedies of diseases are also sent from God , and from none other author , I take to proue in this Chapter . A thing , which followeth , in a manner , vpon the granting of the former . For , if wee grant , that God is the Author of diseases ; we must also grant , that he is the Author of Remedies . Or else , we shall be forced to yeeld vnto the one , of these two grosse absurdities : Either , that there be two Gods ; or else , that something , which is not God , yet is better then God. For , if we yeeld , that diseases come from one Author , and their Remedies from another ; then doe wee make two diuers Authors : Duo Principia , Two Principles , and two Gods , as Zoroastres did . And if we hold , that that Author , from whome Remedies doe come , is not God ; then hold we , that something is better then God. For , it is better to giue Remedies , then it is to giue diseases : as it is better to giue good things , then it is , to giue euill . So that , except God be the Author of Remedies , as well as of diseases , he shall not be the Soueraigne fountaine of Goodnesse , but shall haue a more base and inferior office , then some of his owne creatures . And so , God shall not be God : But that other , which is the giuer of good things ; shall be God. For , ( as Plato truly teacheth ) Bonorum , solus Deus , causa est : malorum verò , quamlibet aliam , praeter Deum , caus●m quaerere decet . It is onely God , that is the Cause of all good things : but euill things haue not God , but some other thing , for their cause . Therefore , for the clearing of this doubt ; that there be not two diuers Authors and Princes in the world ; the one sending diseases ; the other , their Remedies ; but , that both of these doe come from one Author , who is God , and none other ; it is euidently anounched , in the Holy Scripture , as it were of set purpose , for the preuenting of this error . Thus the Prophet Moses telleth the Israelites , that , If they will obey al Gods holy commandements , the Lord will both take from them , all their owne in firmities , and will not put vpon them , any Egyptian diseases . Thereby plainely insinuating , that it is absolutely in Gods power , both to impose diseases , and to send releases . Thus Eliphaz , without all insinuation , affirmeth in expresse and plaine tearmes : God maketh the wound , and he bindeth it ; he smiteth , and his hand maketh whole . Thus Hannah , in her song , The Lord killeth , and maketh aliue ; he bringeth downe vnto the graue , and heraiseth vp . Thus Moses , in his Psalme , Thou turnest a man vnto destruction ; Againe thou saist , Returne , yee sonnes of Adam . Thus likewise Hosea : The Lord hath wounded , and hee will binde vs vp . By all which Testimonies , it euidently appeareth , that there is not one God which striketh vs , and another which healeth vs : but it is one and the same God , which doth both these vnto vs. Vna manus nobis vulnus , opemque feret . As it is in the Poet. All is but one , and selfe same hand , that thus , Both one while hurteth , and that helpeth vs. It is but one and the same God , Qui & caedit , & sanat : as it is in Tertullian Who both killeth and cureth . Who yet is not good in the one action , and euill in the other ; but truely good in them both . Iust , when he afflicteth , which is one kinde of Goodnes ; and Mercifull when he releaseth , which is another kinde of Goodnesse . Nay , then also mercifull , euen when he afflicteth : being Deus , ad inferos vsque misericors . And therefore , Optimus , si reddit placatus , quod abstulerat iratus : as it followeth in the same place . He is such a God , as is mercifull , euen downe vnto hell . And therefore must n●edes be very excellently good , if hee restore that health againe , when he is appeased , which he tooke away when he was displeased . So that the very necessity of Reason inferreth , that if God be the sender of diseases vnto men ( as I haue formerly prooued him ) then must hee also bee the sender of remedies vnto them . Else can he not be God ; nay , else can hee not be Good. For how can he be either God or good , who is willing to hurt vs , if he know , that he hath not the power againe to helpe vs ? But God is truely and perfectly good , and hath in this point as great a power , as he hath in any other ; and extendeth it as graciously vnto the benefit of all men : being indeed both the Giuer and the Preseruer , and the Restorer of health vnto them ; from whose onely grace and fauour , all these heauenly blessings come . For the first of which three points : That God is the Giuer of health vnto men , the Prophet Dauid expressely affirmeth it , in calling God in one place , His strength ; and in another , His saluation ; and in another , The strength of his saluation . The Fathers they acknowledge it : Philo Iudaeus deliuereth his opinion in these words : Sic opinor , Sanitatem meram , quam nullus morbus praecessit in corpore , Deum , perse , solum largiri : liberationem autem a morbo , etiam per artem , aut medicinam ; ipse sanans vel per haec , vel citra horum operam . This is mine opinion , That pure and perfect health , which hath not beene attainted with any sicknesse , is giuen immediately by onely God himselfe . But a release from any sicknesse , he oftentimes worketh by the meanes of Physicke ; yet healing vs , as he pleaseth , either with it , or without it . Acknowledging God directly , not onely to be the bestower of health , but also the deliuerer from sicknesse . So likewise Gregorie Nyssen : Hoc est perfectae Prouidentiae opus , non solùm contractos curare morbos , verùm etiam prohibere , antequam contrahantur . This is the worke of Gods perfect Prouidence , not only to cure Diseases , when they are come vpon vs , but also to preuent them , before they come vnto vs. So likewise Saint Augustine : Salus Hominum , à quo ? A Deo. Tell me , from whom it is , that health commeth vnto men ? He answereth that Question , that , It onely comes from God. And againe , in another place . Deus dedit carni , originem pulchritudinem , valetudinem , propagationem , foecunditatem , membrorum dispositionem , salutem . It is God that hath giuen vnto the body of a man , both his beginning , and his beauty , his strength , and his foecunditie , his comelinesse , and his Health . Yea , and euen the very Heathen acknowledge also the very same . Critias saith expresly . — bonam valetudinem , Dij , munus iucundissimum , dederunt hominibus . It is God that hath giu'n good health vnto men , Which , of all other gifts , is most sweete vnto them . To this end , the Romans did consecrate , Salus , among their other gods : Insinuating thereby , that it is God , that is the Giuer of all health , and all safetie . And therefore , among those other titles , which they bestowed vpon God , they called him * Sotera , that is to say , A Sauiour , quia Salutem dat : as the Orator expoundeth it . Is nimirùm Soter est , qui salutem dedit : He onely is a Sauiour , that giueth health vnto men . By which very name , they worshipped , euen Iupiter himselfe , among them ; as Pausanias instanceth , in the Troczenians : Adesi & I●vcs fanum , ●●gn●mine Seruatoris . They haue a Temple of Iupiter , surnamea the Sauiour . A title so essentiall and proper vnto God , that Basil reproueth it , as a kind of profanenesse , for any man to giue it vnto his Phisitions , and to call them , Saluatores , or Sauiours : though , by them , they haue bene saued , from never so grieuous sicknesses . Because all Phisitions , euen then , when they cure their Patients , yet doe it not by their owne power , but by the power of God , who is the true Sauiour : yea , and the onely Sauiour too . For , Beside him there is no Sauiour . And therefore , King Philip of Macedon did iustly deride the dotage of Menecrates , a fantasticall Phisition , for calling himselfe Iupiter , that is , A helping Father : as that name is etymologized by the Romane Orator : Iupiter id est , Iuuans Pater : as though hee ( like another Iupiter ) had , in his hand , a full power , to bestow health and safety , vpon any man whomsoeuer . Which folly that wise King derided very sauorly : and , in that his derision , acknowledged , that Health commeth onely from God , and not from the Phisition . And therefore saith the Orator , that , Homines ad Deos , nulla re propiùs accedunt , quam salutem hominibus dando . That Men not come nerer vnto God in any thing , then they do , in giuing of health vnto men . But yet , this is not enough , to make them called Suiours . For hee that properly is a Sauiour , must saue , onely by his owne power : as our Sauiour Christ did . Who , both healed all infirmities , and gaue all kindes of healths , by his owne onely power : Sight , vnto the blind ; Strength , vnto the lame ; Hearing , to the deafe ; Clensing , to the Lepers ; and life vnto the dead : as is expresly testified . So that , euen in this respect ( though there were none other ) yet might he truly and properly be called a Sauiour & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as indeed hee is . But , as for his Disciples , though they did , all the same works ; yet could none of all them properly be called a Sauiour : because they did them , not by their owne power , but by his . As the Apostle S. Peter ingenuously confesseth . Ye men of Israel ( saith he , when he healed the Creeple , at the gate of the Temple ) why meruaile ye at this thing ? or why looke ye so stedfastly vpon vs ? as though we by our owne power , had made this man to goe . It is onely the name of Iesus , that hath made this man sound . Not , that the name of Iesus ( though it signifie , A Sauiour ) doth carrie with it any necessarie Charme , for either healing of diseases , or casting out of deuills , as some men vainely haue imagined : for in the sons of Scaeua the Iew , the contrarie was plainely proued : but , the Name of Iesus , that is to say , the power of Iesus , hath giuen this man his strength . For , all the miracles , which his disciples wrought , were done only by his power ; As is expresly testified , by plaine words in the Scripture : He gaue them power , against vncleane spirits , and to heale euery sicknesse . They had all their power , but onely by his gift . But he wrought all his miracles , only by his owne might . They wrought theirs , but Precando : but he his , Imperando : as Hegesippus distinguisheth . And therefore , though they saued many from very grieuous sicknesses : yet they , doing those works , not by their owne power , but onely by our Sauiour Christ Iesus his power ; not they , but he meriteth the name of a Sauiour : as being the very fountaine , from whence all health springeth vnto euery man. So that , it is , neither the strong constitution of our parents , nor the well-tempered complexion of our selues , that is the true fountaine of our health : but as the Psalmist very truly acknowledgeth , Domini est salus , It is onely the Lord that is the giuer of our health . Who therefore is worthily called a Sauiour . 2 And , as God is the only Giuer of health vnto men , so is he likewise the only Preseruer of the same . It is none of all those things , whereof Tullie giueth instance , as the principallest means for the preseruation of health , that are able to continue it ; if God himselfe put not vnder his gracious hand , to sustaine & vphold it . Neither , Notitia sui corporis ; nor Obseruatio , quaeres aut prodesse soleant aut obesse ; nor , Continentia in victu atque cultu ; nor , Praetermissae voluptates ; nor , Ars eorum , quorum ad scientiam haec pertinent . Neither the knowledg of our owne bodies ; nor the Obseruation , of either helpful , or hurtfull things ; nor abstinence in meat ; nor continencie from pleasures ; nor the art of Physitions : No , nor yet , those other helpes , praescribed by him also , vnto his seruant Tiro : neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : neither the procuring of ready concoction , not the auoyding of wearisome labouring , nor the entertayning of moderate walking , nor the disposition vnto liberall recreation , nor the benefit of facile and soluble egestion : no nor any thing else , that can preserue health vnto vs , if God himselfe doe not sustaine vs. But , notwitstanding all those helpes , yet , if we want his speciall helpe and blessing , we shall soone be driuen to complaine with Iob , that , Our health doth vanish away like a Cloude . And therefore the Prophet Dauid , with thankfulnesse , professeth , that , It is the Lord only , that maketh him dwell in safetie , that is , which preserueth and continueth him in health . Of whose fatherly protection , in preseruing of his from sicknesses , hee hath composed a notable Psalme , wherein hee giueth men assurance , that they are kept so safe vnder the shadow of Gods wings , that the Plague shall not come neere them , though a thousand should fall at their side , and ten thousand at their right hand . And therefore Iob calleth him , Custodem hominum , The Preseruer of men . What shall I doe vnto thee , ô Thou Preseruer of men ? Which Tittle he there giueth him , not onely , because hee preserueth men from sicknesse ; but also vpholdeth them in their health . Without whose speciall prouidence , in keeping them , they shall neuer be able , to perserue themselues , though they vse neuer so great carefulnesse , or haue , at their elbowes , neuer so great Physitians . For , as S. Hierom very truely teacheth vs ; Nisi Dominus custodierit Ciuitatem , frustrà vigilauit , qui custodit eam : sic nisi Dominus custodierit Sanitatem , in vanum custodiunt , qui praecepta Salutis custodiendae edunt . Except the Lord keepe the Cittie , the Watchman watcheth but in vaine : And so , except the Lord keepe thy safetie , the Physition lesson's thee in vaine . The Lord , that first hath giuen it , he also must keepe it : else both thou and the Physition , doe , but in vaine , indeauour it . Yea , and euen the very Heathen doe hold , in their Religion , that God is not onely the Giuer of health , but also the Preseruer and maintayner of it . The Mantinenses dedicated two Temples vnto their great god Iupiter : the one of them , Iovi Datori ; the other , Iovi Servatori . The one of them , vnto God the Giuer ; the other of them , vnto God the Preseruer . And therefore Menander bringeth in certaine persons making of this prayer . Deos omnes coelestes precamur , — nobis vt salutem dent . Integram valetudinem , bona multa : Et eorum , quae iam parta sunt , Laetum ac commodum vsum . We pray the Gods , that safetie they And perfect health would grant to vs ; With all the many Gifts , that may Men happy make . Not onely thus , But this beside we further craue , A ioyous Vse of what we haue . Ascribing to their gods , not onely the giuing , both of health and all good things , but also the continuing of the prosperous vse of them . And so likewise Terence , he bringeth in , another , making , in effect , the same Prayer : — O Iupiter , Serua ( obsecro ) haec nobis bona . O God , these goods which we possesse , We pray , with thy praescruing blesse . Acknowledging the continuing , as well as the giuing of all good things , to be onely of Gods goodnesse . But , aboue all the rest , the continuance of our health . For , as Tullie recordeth ; among Iupiters other Titles , hee was called , Salutaris , that is , The Giuer of Health . Of which his appellation , he rendreth this reason ; Quia salus hominum in eius sit tutela : Because all a mans safetie , is onely in his custodie . Yea , and euen the profane Emperour and Persecutor Maximinus , though otherwise most irreligious ; yet ascribeth it onely vnto Gods especiall goodnesse , that the corruptions of the ayre do not infect all of vs : quòd corrupta coeli temperies squallentia corpora in mortem non conijciat . Thereby plainely confessing , that it is God onely , and none else , which is the Preseruer , and Maintainer of mans health . 3 Now , as God is both the Giuer , and Preseruer of health : so is he also , the Restorer of it . Hee both gaue it vnto vs , when we had it not : and preserueth it vnto vs , whilst wee haue it : and restoreth it vnto vs , when as wee haue lost it . And this point may also , as clearely be demonstrated , by the Testimonies , both of Holy Scriptures , and of Heathen writers , as any of the former . Of which Testimonies , some bee such , as doe onely expresse their opinion , in words : some such , as declare the strength of it , by deedes : and some such , as demonstrate the truth of it , by effects . For the first of which three heads : the Prophet Moses assureth the Israelites , that , if they will obey Gods holy Lawes and Ordinances , hee will , not only take all infirmities from them , but also , will not put any euill disease vpon them . Thereby plainely declaring , that God hath a power in him ; both to preserue men in their health ; and to bring them vnto sicknesse ; and to deliuer them from sicknesse . The Prophet Dauid likewise expresly confesseth , that it is the Lord onely , which both forgiueth all our iniquities , and healeth all our infirmities . Taking first away the Cause of our Sicknesse , which is onely our sinne : and then applying his owne healing grace , as a soueraigne Medicine . And so likewise Iehoram King of Israel confesseth , by insinuation , euen the very same thing . For , when the King of Aram writ vnto him , that he should heale the Leprosie of Naaman : hee asked in great passion ; Whether he were a God , that he should doe this great thing ? Thereby manifestly insinuating , that the power of healing is the worke of a God , and not of a man. Yea , and euen Naaman himselfe , when the worke was done , acknowledged , that God was the onely doer of it : Now I know , there is no God , in all the world , but in Israel . And how came hee to know this ? He knew it , by the miraculous healing of his sicknesse . For , as Ecclesiasticus directly testifieth : The power of healing , commeth onely from the most High. Yea , and euen the very Heathen do hold the same opinion . Coelius Rhodiginus reporteth out of Plutarchs Symposiachs , of a very notable and learned Phisition , named Philon ; that hee , hauing confected diuers excellent Medicines , Regia quaedam , & auxiliaria medicamenta ; called those his Medicines , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the hands of God. Which glorious appellation , whether he doe irreligiously apply vnto his owne medicines , as though they were able to procure a mans health , as well as Gods owne hands ; or religiously , as not being able to worke any health , without the helpe of Gods hand : yet both wayes , he acknowledgeth , the working of health , to bee the power of Gods owne hand . And so doth Tully likewise , when he writeth thus , vnto his wife : Statim ita leuatus sum , vt mihi Deus aliquis fecisse medicinam videatur : I was sodainely so eased , as if a medicine had bene sent vnto me from God. Thereby plainely acknowledging , that the hand of God is the most soueraigne Medicine . And thus , both Christians and Heathens haue deliuered their opinions , in expresse and plaine words : That it is onely God himselfe , that is the Restorer of men , vnto their health . And , that this is not , in them , onely a verball profession , or a volant and fleeting imagination , but a very strong perswasion , both inwardly setled and deepely grounded in them , as a sprout of naturall Religion ; they haue , both of them , declared , as well by their deedes , as they haue by their words : which is the second sort of our Testimonies . For , euer , when they haue beene afflicted with any kind of sicknesse , either publike , or priuate , they haue still sought , to obtaine their remedy from God , by offering vp vnto him , both Supplications , and Sacrifices ; as vnto the onely Restorer of their health . Thus did Moses ; when , by the fire of God , very many of the Israelites were deuoured and consumed , he sought for the remedie , only at his gracious hand : vsing prayer , for his water , to extinguish that fire . Thus likewise did Aaron ; when a grieuous plague was sent by God himselfe , among them , he sought onely for the remedie , at that hand which had smitten them , by offering vp incense , for a sauour of rest , and making an atonement for the people , with God. And thus likewise did King Dauid ; when , at another time , another like plague happened , he sought for the remedie onely at the hand of God , by appeasing of his wrath , with Burnt-Offerings , and Peace-Offerings . Yea , and euen the very Heathens themselues , in all their like Calamities , haue euer held this , for the chiefest of their Medicines , to obtaine release of God , by their prayers and supplications . Whereof , euen their owne Histories affoord vs both great plenty , and great variety of Examples . In that great plague , which hapned in the Campe of the Greekes , at the siege of Troy ; they sought onely , for their remedie , at the hand of God , by lenifying his anger , with sacrifice and prayer ; precibus & sacrificijs . In that great plague , which hapned vnto the Aeginets ; their King sought for remedie , at the hand of God onely . Ipse ego sacra Ioui pro me Patriáque , &c : Euen I my selfe , do , for my selfe , and for my Countries sake , To Iupiter by sacrifice , our whole atonement make . In that great plague , which happened among the Athenians ; they consulted with Apollo , what should be their best remedie : vnto whom , when hee answered ; That they should purge and cleanse their Citie : whenas they were deuising how to doe it , by other meanes ; Epimenides aduised them to performe it by sacrifice : which is indeed the best purgation , and the most certaine expiation . Yea and the Romane Storie affoords no lesse varietie : as we may euidently see , in many places of Liuie . In that great plague , which happened among the Romans , in the time of Tullus Hostilius , they all of them went into this opinion : Vnam opem aegris corporibus relictam ; si pax veniaque ab Dijs impetrata esset : That there was but one Remedie , for those that were sicke ; and that was , to obtaine peace and pardon of God. And that their practise was sutable vnto their opinion , he hath giuen vs , in another place , a very notable instance , in that great plague , which hapned in the time of Camillus . Where their expiation was performed with so great a solemitie , as equalled almost that of Iosias , for ceremony . Which in these words is described , and set out , by Liuie : Tristem hi●mem ( siue ex intemperie Coeli , raptìm mutatione in contrarium facta ) gravis pestilensque omnibus animalibus aestas excepit . Cuius insanabilis perniciei , quandò nec causa nec finis inveniebatur , Libri Sibyllini , ex Senatusconsulto , aediti sunt : duumviri , sacris faciundis ( lectisternio tunc primùm in vrbe Romana facto ) per dies octo , Apollinem , Latonámque , & Dianam , Herculem , Mercurium atque Neptunum , tribus ( quam amplissimè tunc apparari poterat ) stratis lectis , placauêre . Privatìm quoque id sacrum celebratum est : tota vrbe patentibus ianuis , promiscuóque vsu rerum omnium in propatulo posito : notos ignotósque passìm aduenas in hospitium ductos ferunt , & cum inimicis quoque benignè & comiter sermones habitos , iurgijs & litibus temperatum . Vinctis quoque dempta in eos dies vincula ; religioni deinde fuisse , quibus eam opem Dij ●uli●●at , vinciri . There followed , after an heauy winter , a most contagious Sommer : Whether it grew from the vnwholsomnesse of the Ayre , occasioned by many sodaine alterations , or from some other cause : but pernicious it was vnto all liuing things . Of which incurable euill , whenas they could neither finde out any cause , nor perceiue any end , the Senators decreed ; that the bookes of Sibylla shold be searched ; that two officers should be appointed , to looke to the performance of their holy seruice : their holy feasting in their Temples ( which they call their Lectisternium ) being at that time first ordayned in the Citie of Rome ; for eight whole dayes together , they appeased the anger , both of their God Apollo , and of his mother Latona , and of his sister Diana ; and of Hercules , Mercurius , and Neptunus : the Feast being held as sumptuously , as in those dayes could be possibly , in three seuerall places . Yea , and the same Feast was kept holy , as well priuately , as publikely . All the dores in the Cittie were then set wide open : All things , for the time , were vsed in common : all men , both knowne and vnknowne , yea and euen the very Strangers , were ●alled into their houses : Louing conferences were vsed , euen with their very enemies ; and an vtter cessation of all suites , debates , and quarells : Yea the Prison dores were opened , during all those high feast-dayes . And those , that , by the benefit of their gods , were then released , were neuer after that ( vpon meere Religion ) imprisoned . Thus ●arre proceedeth Livie . Out of which his narration we may obserue these two things . First , that though this great plague might , in part , be attributed vnto the often and sodaine alteration of the ayre , as vnto an immediate and inferior Cause : yet that they looked higher , vnto the first Cause , and ascribed it to God , from whom it came indeed . Secondly , that , as they acknowledged the disease to come from God : so they sought for their remedie , no where else , but of God. So confessing him directly , to be both the sender of sicknesse , and the Restorer of health . As we may euidently see , in the very same Author , by diuers other instances , in diuers other places : as namely . Lib. 7. p. 121. 129. Lib. 10. p. 187. Lib. 27. p. 308. Lib. 38. p 482. Lib. 41. p. 528. In all which places , he , reporting of very greiuous plagues , sheweth still , that they sought for their remedie at God , by appeasing of his wrath , with their Sacrifices and prayers . This sense hath God ingra●ted both into Christians , and Heathens . Neither doth Religion onely teach them , to seeke their remedie at God , in such publique calamities , but also euen in their priuate sicknesses . King Dauid , being afflicted with a dangerous sicknesse , maketh this request to God , Heale me ( ô Lord ) I haue sinned against thee . Thereby plainely insinuating these three things vnto vs. First , that onely sinne is the cause of all sicknesse . Secondly , that onely God is the restorer vnto health . And Thirdly , that only Prayer is the meanes of obtayning that grace . And though it may seeme a very strange request , to desire God to heale him , because hee had sinned against him : which was the very cause , for which God had smitten him : yet it is not so indeed , if the words be well resolued . For his meaning is no more but this : that God , who had stricken him , for committing of his sinne ; should now againe heale him , for confessing of his sinne . As if he should say , as it is in the Orator , Sit erranti medicina confessio . Let my confession be my Medicine . Or , as in other words He expresseth it , but to the same effect : Let my prayer ascend vp before thee , as incense ; and the lifting vp of my hands be as an euening Sacrifice . Thus , in his priuate sicknesse , as well as in the publike , he sought for all his helpe , at the onely hand of God. And the same disposition is also ingrafted into the mindes of the Heathen : Who ( as Iuuenal obserueth ) if they chance but to feele the least touch of a feuer , they straightway interpret it the effect of Gods Anger : and therefore they doe presently betake them to their vowes , and seeke to appease him by the promise of some sacrifice . They doe , — Pecudem spondere sacello Balantem , & Laribus cristam promittere Galli . They vow vnto the Shrine , a bleating sheepe , And to the Gods that doe their Houses keepe , They vow their Cocks heads , &c. Thus haue they beene taught , euen by the light of Reason , that , if the disease haue proceeded from God , the ease must also be sought for at his hand . For ( as Aquinas hath very well obserued ) The Remedie must alwayes be proportionated vnto the Meladie : else will it do● no good . Medicus ( saith he ) non tanto magìs sanat , quanto maiorem dat medicinam ; sed quanto medicina est morbo magìs proportionata . The Physitian doth not alwayes then heale the most strongly , when he giueth the strongest medicines ; but when the medicine , which he ministreth , is best tempered , and proportioned vnto the qualitie of the sicknesse . And therefore , if the sicknesse haue proceeded from God , it is but Medicina proportionata , that is to say , a Medicine made in his due proportion , that the Remedie should also be fetched from him . And , that , in thus doing , they haue not beene deceiued , neither in their practice , nor in their opinion , God himselfe hath declared , by euident demonstration : by sending a present release from euery sicknesse , whensoeuer they entreated it by their prayers and supplications , as all the fore-named Authors , in all the fore-named places , haue left testified vnto vs : which is the third ranke of our testimonies . For in all the selfe same places , where there is mention made both of the diseases to be sent from God , and of helpe to haue beene entreated of him ; there is also mention made , that , at their supplications , it hath beene sent vnto them . As the Reader may plainly see , in all the fore-alledged places , both of the holy Scriptures , and of the secular writers . Vnto whom , for breuities sake , I refere him . By all which Examples and Testimonies , it appeareth that the most soueraigne Medicine , for the cure of any sicknesse , is , vti Serapi medicina , & quotidie precari : as Varro aduiseth : to vse the medicine of Serapus ; and to powre out vnto God , our continuall and dayly prayers . And therefore the wise King Salomon , in that solemne and excellent prayer , which he made when he dedicated his new built Temple vnto God , hee made this request for one ; that , if either Famine , or Pestilence , or Blasting , or Mildew , or Grashopper , or Caterpiller , should at any time afflict them ; if they came into that house , and there should powreout their supplications vnto God ; that their prayer might be accepted , and their punishment released . Thereby plainely insinuating , that Prayer vnto God , is Panchrestum medicamentum , as the Orator speaketh , A salue for euery sore , and a Cure of euery sicknesse . A probatum est , whereof we may see in Hezechiah , who being attatched with a dangerous sicknesse ( some thinke it was the Plague ) yet did heale himselfe more soundly by his effectuall prayers , then could a whole Colledge of the learnedest Phisitions . And therefore the Patient , he is appoined to pray : My sonne , faile not in thy sicknesse to pray vnto the Lord , and hee will make thee whole . The Phisition , he is appointed to pray : They shall pray vnto the Lord , that he would prosper that which is giuen for thine ease , and their Phisicke for the prolonging of life . And the Congregation they are appointed to pray : Is any man sicke among you ? Let him call for the Elders of the Church , and let them pray for him , and anoint him with oyle in the name of the Lord. And the prayer of faith shall saue the sicke , and the Lord will raise him vp : and if hee haue committed any sinne , it shall be forgiuen him . In which place is congested , the whole summe of all those heades which before I haue collected , both in this present Chapter , and also in the former , namely ; First , that Sinne is the true cause of sicknesse , vpon whose forgiuenesse there followeth a release , as Mathew , 9. 2. Secondly , that God for this cause , sendeth sicknesse vnto men . Thirdly , that God is not onely the sender of sicknesse , but also the restorer vnto health . And fourthly , that the principall meanes to recouer , is earnest and hearty prayer ; our owne , our Phisitions , and our faithfull Ministers . So that , in this Case , it is not amisse ( though Tullie deride it , as a kinde of madnesse ) ad aegros , non Medicos adducere ▪ sed Vates , & Ariolos : to bring vnto the Patient , not a Phisition , but a Prophet . For so did God himselfe vnto Hezechiah , in his sicknesse . He sent vnto him , not Medicum , but Vatem , the Prophet Isay to visite him : by whom notwithstanding hee was both comforted , and cured . Thus God ( as I haue shewed you ) is both the Giuer , and the Restorer of Health ; yea , and that oftentimes immediately of himselfe , without all externall meanes : sending it downe sometime immediately out of heauen , by the only power of prayer , as he did Elias his fire . Thereby plainely declaring , that it was both a false & impious opinion , which was held by Leogorus : Se fortuitò potiùs , quàm Dei voluntate , valetudinem recepisse : That hee recouered by Fortune , rather then by Gods blessing . For , it was not by Fortune , that euen Pheraeus Iason recouered health , when his Enemy smiting him chanc't , to breake his impostume . This was onely Gods blessing . Hee was his Phisition . 4 Yea , and so is he likewise vnto all other men , euen when they vse their best meanes : because all the vertue of them is onely giuen by him . He it is , that hath giuen all medicinall herbes and plants vnto man. He it is , that hath giuen the Art of the Phisition , and the skill how to vse them . And hee it is , that onely giueth all the efficacie vnto them , by ioyning his blessing with them . And all this is confessed , as well by the very heathens , as it is by vs Christians . For the first of which three points : that God is the giuer of all medicines vnto Man ; we see this by experience , that there is a sanatiue and medicinable power giuen both vnto herbes , and vnto rootes , and vnto stones , and vnto mineralls ; yea and euen vnto diuers kinds of pure & simple earths ; called Terrae sigillatae , because they be printed and sealed for diuers seuerall vses in mans sicknesses and infirmities . With all which seuerall medicines the body of the earth is so euery where replenished , yea and the sur-face of it so euery where ouer-strewed , as if the whole earth were nothing else but a great bolus , or masse of soueraigne medicines , made vp , by God himselfe , for mans seuerall diseases . Now the Question is , whence this healing virtue commeth , vnto all the forenamed Simples ? whether , from the qualitie of the earth , wherein they grow ? or , from the influence of the starres , whereby they grow ? or , from some inward nature in themselues ? or , from fate ? or , from chance ? or , from diuine prouidence ? For , it needes must proceede from some one of these . But that it cannot come from any one of the fiue first imaginary causes ; it is ( by diuine prouidence ) most euidently declared , in the Booke of Genesis : Where , it is expresly testified ( as it were for the preuenting of this fond opinion ) that God made euery plant of the field , before he put it into the Earth ; and euery h●rbe , before it grew . A worke of so great carefulnesse , as hee hath not expressed in any other of his Creatures : man himselfe alone excepted . Now this place dischargeth all those forenamed causes of doing any worke in this notable effect . The Earth , that hath not giuen this virtue vnto plants : because they all were made before they were put into the Earth . The Starres , they haue it not giuen vnto them : because all the plants were made before them . For the plants of the Earth were made the third day : but the Planets of Heauen were not made before the fourth : no , nor the sixt Starres neither , as appeareth in the Scripture . Their owne power and nature hath not giuen it vnto them : because they had not their very being of themselues , but receiued it of another , euen the Diuine Creator . Fate , that hath not giuen it vnto them : because they alwayes possesse it not , neither worke , by necessity , vnto their owne effect . Chance , that hath not giuen it vnto them : because then , the remedies could not haue answered so aptly vnto the diseases , nor so constantly , in all places . Now , if neither Earth , nor Heauen , nor Nature , nor Fate , nor Fortune , haue giuen those qualities vnto Herbes , and Plants : then must Prouidence needes haue done it . For , as Plutarch collecteth , in the very like case , that , Omnia quaeneque fortuitò fiunt , neque necessariò , neque diuinitùs , res sunt naturales : so may we collect , from the very same diuision , vsing a little inuersion : that , Quae neque fortuitò fiunt , neque necessariò , neque naturâ , ea fiunt diuinitùs . Those things , which are neither done by Fortune , nor by Fate , nor by Nature , they must needs be done by Prouidence . And , for our present instance ; that the virtues of herbes are giuen to them by Prouidence , we may further collect , by two other Obseruations . The first whereof , is this : That the body of a man is not subiect vnto any sicknesse , though neuer so dangerous , but that it hath some remedie prouided for it ; if man were as skilfull , in discerning of them as God hath beene bountifull , in prouiding of them . And therefore saith Bachiarius : Ab sit hoc a fide mea , vt aliquam dicam esse plaga● , qu●e non haebeat consolationem : cùm mihi Propheta proclamet : Nunquid Medicus non est in Galaath ? aut resina non est illùc ? Farre be it from me to beleeue , that there can be any maladie , which hath not his remedie : seeing that the Prophet calleth out vnto me ; Is there no balme in Gilead ? and is there no Physition there ? Whereby it appeareth , that those medicinall qualities were bestowed vpon plants , by such a prouidence as was full of all goodnes , entertayning a generall care for all of vs ; yea and for euery disease that might befall any of vs ; that there shold not be any one , but that it had his medicine . The second of those obseruations is this : That those medicinable plants are so graciously disposed , in all the parts of the earth , that , as there is no sicknesse , but it hath his redresse : so is there no place , but it may be found in it : no region but it hath a naturall medicine , to cure euery sicknesse that is naturally bred in it , if man , in his ignorance , did not mistake it . Yea and that so vniuersally , that ( as Plinie obserueth ) Ne Syluae quidem , horridiòrque naturae facies medicinis carent ; sacra illa parente rerum omnium nusquā non remedia disponente homini . Euen the woods themselues , and the roughter face of Nature , be not without their medicines ; the holy Parent of all things prouiding helps for men , in all coasts , and all places . Whereby againe it appeareth , that those Medicines were ordayned , by such a kind of Prouidence , as both had infinite wisedome , to vnderstand , what medicines were fit , for what diseases ; and infinit power , to produce them , in all places . For , as Galen , no lesse religiously , then wisely , collecteth : Invidere nulli● bona , est perfectae bonitatis ; invenire cunctis bona , est summae sapientiae ; sed efficere cunctis bona , est , insuperabilis potentiae . To enuie good to nothing , is a note of perfect goodnes ; To finde out good for all things , is a note of perfect wisedome ; But to doe good vnto all , is a note of perfect power . So that , as concerning those medicinable plants , it is very true , which S. Basil obserueth , that , Non sponte sua ex Tellure germinant Herbae , quae contra quoscunque morbos accommodae sunt : sed , eae , voluntate Opificis , ad nostram vtilitatem productae sunt . Those Herbes which men vse for the cure of all diseases , doe not grow out of the earth of themselues : but , by their Creators goodnesse , they were made to profit vs. And so likewise Theodoret , vnto the same purpose : Creator rerum , Terram quoque , multas Herbarum species , non advescendum modò , sed & eas , quae esui inutiles sunt , germinare iussit : quandoquidem non alimento modò , verùm etiam valetudinis ●ura , nobis opus est . The Creator of all things commanded the Earth to produce all kinds of Herbes ; not onely such herbes , as are fit to be our meates ; but also such Herbes , as be vnfit for that purpose : because a man stands in need , as well of medicines , as of meates . So that , all kindes of Herbes , with all their vertues , whether nutritiue , or sanatiue , they be onely the gifts of God vnto Man : Who ( as Ecclesiastic●● testifieth ) hath created all the Medicines of the Earth : and hee that is wise , will not abhorre them . Yea , and euen the very Heathen confesse also the same . Tullie reckoneth vp this , as one of the greatest bounties of Nature , that there be , in all places great store of wholsome medicines : Medicamentorum salutarium plenissimae Terrae . And Plinie speaking of simple medicines , referreth their frequencie vnto Natures benignitie . Naturae placuit , esse remedia parata vulgo , inuentu facilia , ac sine impendio . Nature hath prouided , that all her wholesome Medicines should be ready at hand , easie to be found , and not deare to be purchased . Adding a little after , that , Remedia vera , pauperrimus quisque coenat . That the best , and truest Medicines , are euery day eaten , euen by poore men , in their Suppers . As for exotick and compounded medicines ; hee affirmeth , in the same place , that they haue only beene i●uented by the fraud of Physitions , rather to giue a false credit to their Art , then to bring any true benefit vnto their Patient . Now , though both these two Authors , doe ascribe the making of those plants vnto Nature : yet , vnder that word , they vnderstand God. When they praise the benignitie & bountie of Nature , for giuing such medicinable plants vnto men , they doe meane , The diuine Nature . Or if they meane by Nature , any setled and fixed order of generation ; then , when they ascribe those plants vnto Nature , they meane onely in respect of their present propagation ; and not in respect of their first Creation . For , that themselues confesse to be the worke of God : as Trismegistus expresly acknowledgeth ; Constat , de Herbis , de Lapidibus , de Aromatibus , vim Diuinitatis naturalem in se habere : It is certaine , both in Herbes , and in Stones , and in Spices , that they haue a naturall force of Diuinitie in them . So that , it is so naturall , that it is also diuine . It is naturall , in respect of their present propagation ; which holdeth a naturall course , in their generation ; but it is supernaturall and diuine , in respect of their first Creation . It is so , Vis naturalis ; that it is also , Vis Divinitatis ; as he plainely there affirmeth . 5 And , as the Heathen acknowledge , that medicinable Qualities are giuen vnto plants ; and plants , with their Qualities , are giuen vnto men , only by the gift of God : so doe they also confesse , that the finding out of those Qualities in them , and the skill how to vse them , is onely the worke of his goodnesse vnto man , and not the effect of Mans owne invention . Mirari licet ( saith Tullie ) quae sint animaduersa a Medicis Herbarum genera , quae Radicum ▪ ad morsus bestiarum , ad oculorum morbos , ad vulnera : quorum vim atque naturam ratio nunquàm explicavit . It is a wonder to consider , how many sorts of Herbes , and how many kindes of Rootes are obserued by Physitions for the biting of Serpents , or other hurtfull Beasts , the diseases of the Eyes , and the healing vp of wounds . The nature and power of all which seuerall plants is so infinite an inuention , as could neuer haue beene found out by Mans wit and reason . Now if the wit of man could not finde out this great secret : what was it then , that hath found it out ? Surely nothing else , but a diuine illumination , and inspiration of God. And this , euen the Heathen themselues haue confessed . Deorum fuisse apparet ( saith Plinie ) aut certè divinum , etiam cùm Homo inveniet . It is apparent that this was Gods inuention , or , at the least , that it was a diuine inuention , euen though it were inuented and found out by man : But he resolueth , that this is so high a skill and vnderstanding , as was rather giuen by God , then euer found by man. Eandem omnium parentem , & genuisse hac , & ostendisse , nullo vitae miraculo maiore , si verum fateri volumus . That vniuersall Parent and Creator of all things , who first created those Medicines for man , hath also declared the vse of them vnto him . A thing most strange and miraculous , if we will confesse the truth . And , a little before , hee rendereth a reason , why the knowledge of those things must needs be rather the teaching of God , then the inuention of man. Because , if God hath only giuen those virtues vnto plants ; and man , without God , hath found them out ; man hath done the greater worke , and God the lesse : Superata hoc modo videri posset naturae ipsius munificentia , si humani operis esset inuentio . And therefore , a little after , hee concludeth , that , Si quis illa fortè ab homine excogitari posse credit , ingratè Deorum manera intelligit : If any man do thinke , that such things could haue bene found by the wit and reach of man , hee is an vnthankfull interpreter of the gracious gift of God. Vnto whom Homer also ascribeth this blessing , that for all kind of Medicines , it is onely hee that possesseth them : Pharmaca cunctorum Iupiter vnus habet : God only hath the remedie , For euery kinde of malady . And thus , euen the very Heathens themselues do expresly acknowledge , both the plants themselues to be the workes of God , and the knowledge of their vses to be the gift of God. Neither stay they only heere , in this particular branch of Phisicke ; but they acknowledge the whole Art , to be the gift of God. Hippocrates affirmeth it , in expresse and plaine words ; Medicam facultatem Deorum esse munus . And so Tully likewise : Medicinae vtilitas Deorum immortalium inuentioni est consecrata . The Art of Phisicke , is of so great a profit , that the inuention of it , is ascribed vnto God. So Plinie : Dijs inuentores suos assignauit . Yea , and it is expresly affirmed by Homer , to bee both a diuine Science , and greater then any other . Ast , Medicum , reliquis diuina scientia , maior Instruit . Yea , and Apollo , one of their chiefest gods , doth boast of this inuention to be his , and none others . Inuentum Medicina meum est , opiferque per Orbem Dicor : & Herbarum est subiecta scientia nobis . The Art of Phisicke , it is mine Inuention , and an Art Diuine . And I am call'd , the World all o're , The common Helper of their sore . The Nature of all Plants is knowne Only to Me , it is mine owne . And therefore they called Apollo , Vlion , Salutiferum , and Artemidem ; ex eo , quòd integros faceret , as Strabo reporteth : because he made men whole . But Plutarch reduceth this Art , a great deale higher , referring it , not to Apollo , but euen vnto Iupiter , or if there be any God , who is greater . For hee condemneth it , as one of the greatest absurdities of the Stoicks , that they do ascribe this Art , vnto any of the petty and inferior gods , and not rather vnto him , that is the chiefest of them . Wherein hee erred not . For it is , indeede , the gift of the greatest God. It is hee ( saith Ecclesiasticus ) that hath giuen men this knowledge , that he might be glorified , in his wondrous workes . And therefore he exhorteth vs , To honour the Phisition , because of necessitie . Adding there this reason : For the Lord hath created him . He hath created him ; not onely as he is a man ; but also as he is a Phisition . As it is expresly testified , by Saint Augustine . Illa corporis medicina ●on inuenitur , vnde ad Homines manare potuerit , nisi a Deo : Cuirerum omnium status salusque tribuenda est . It cannot bee found out , from whence the Art of Phisicke should come vnto men , but onely from God : vnto whom the health and safetie of all things ought to be ascribed . So Basil : Ars medica , à Deo , vitam nostram moderante , concessa est . The Arte of Phisicke is giuen vs of God who onely ruleth our whole life . So Theodoret : Quia Deus , qui te mortalem in hac vita condidit , sciuit , te morbis quoque exercendum fore , simul medicam artem te docuit : cuius scientiam morborum incur sionibus opposuit . Because God , who made man mortall in this present life , foresaw , that he needs must be exercised with sicknesses , he therefore taught him the Arte of Phisicke : opposing that knowledge , against the assaults of all kindes of diseases . And so likewise Ephra●m Syrus , comprehending in one sentence both these last fore-named points ; Deus , Herbas , & Terrae pharmaca , & Medicorum studia , ad morbos corperis curandos concessit : God hath giuen vs , both Herbes , and other wholsome Medicines ; and beside , both the study , and skill of Phisitions , to cure all the maladies , and diseases of our bodies . So that , it is onely hee , which hath giuen both all medicinable plants vnto the Earth , and all skill to the Phisition , in what manner to vse them . And thus , both the Heathens , and Christians agree , that both the Phisicke , and the Phisition , are the onely gifts of God , for the health , and good of man. 6 But yet , neither of both these can doe any good vnto him , if they bee not assisted with Gods speciall blessing . For first , for the Phisition : that it is not in his power , with all his skill , to make any sicke-man whole ; we may see it , in the old Testament , by the example of King Asa : whose too great confidence in his Phisitions , and too little in his God , was that which brought him vnto his end . And the same we may likewise see , in the new , in the woman diseased with the bloody issue : Of whom it is testified , that though shee had suffered many things from her Phisitions , and continued long with them , and vsed great change of them , and spent all she had vpon them ; yet was she neuer the better for them , but rather much the worse . And the like is also reported of the Emperor Adrian ; that hee , at his death , was forced to complaine , that , Turba Medicorum interfecit Regem : The multitude of Phisitions had brought the Emperour vnto his death . Whereby it appeareth , that no Phisition hath power to heale any man , if God do not giue a special blessing vnto him . As the Philosopher Taurus insinuated to that Phisition , that came to heale A : Gellius . Cum Dijs bene volentibus , opera tua , sistas hunc nobis sanum . Implying , that his labour and Gods blessing must worke both together , before the sick-man could recouer . For , as Ecclesiasticus expresly testifieth , Neither the Apothecary can finish his owne worke , in making of the Medicine ; nor yet the phisition , his , in applying of the medicine ; if they be not assisted , with Gods speciall blessing . The Apothecarie ( saith he ) doth make a confection : and yet he cannot finish his owne worke . For of the Lord commeth prosperitie , and wealth , ou●r all the Earth . Then he commeth from him , vnto the Phisition : Giue place to the Phisition , for the Lord hath created him . Let him not go from thee : for thou hast neede of him . But what ? can he heale thee when he list ? No. But he addeth : The houre may come , that their enterprises may haue good successe . But how ? He addeth further : For they shall pray vnto the Lord , that he would prosper that which is giuen for ease ; and their Physick , for the prolonging of life . So then the Physition toucheth : but it is God that healeth . There is greater efficacie vnto health , in the Physitions prayer , then there is in his power : the whole prosperitie of the medicine depending vpon Gods blessing . And therefore saith S. Hierom : De omni infirmitate dicendum est , quòd absque misericordia Dei , medendi ars nihil valeat . In all a mans infirmities , without Gods speciall goodnesse , the arte of the Physitions is of very little worth . And in another place , he confirmes his owne assertion , by the fore-named instance , of the diseased woman . Quis Medicorum sanare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potuit , nisi tu solus ? ad cuius contactum fimbriae , flatìm redijt sanitas . which of all the Physitions could heale that diseased woman , but onely thou alone ? Who wast able to restore her health vnto her , by touching , but onely , the hemme of thy vesture . Yea , and the same Father againe reporteth of Hilarion : that , when a like diseased woman was brought vnto him , desiring to be cured , and complayning that no Physick could doe her any good , that holy Father replyed : Si quae in Medicis perdidisti , Pauperibus dedisses , curasset te verus Medicus Iesus : If that , which thou hast lost vpon thy Physitions , thou hadst bestowed vpon poore and needy persons , Iesus Christ , the true Physition , would haue cured thee long agone . And therefore S. Basil hath giuen vs a good Caueat : not to repose so strong a confidence in any kind of Physicke , be it neuer so good ; because all is but weake , without the blessing of God. Satagendum est , vt h●c Arte , si quandò illa opus est , ita vtamur , vt non omnem illi causam sanitatis ascribamus . We must take heed , that when we vse the helpe of Physick ; yet that we ascribe not all our health vnto it . For , as hee addeth a little after : Irrationale est , propriae salutis spem in manus ponere Medicorum . It is against all reason , to put all the hope of our health in the hand of the Physition ; who hath it not in his hand : as before I haue shewed . And , as it is not in the Arte of the Physition to giue health vnto the sicke-man : so is it not also in the power of any Medicine . For , as it is affirmed in the Booke of Wisedome ( speaking of those Israelites that were stong and bitten by the firie Serpents ) It was neither Herbe , nor Plaister that healed them , but the word of the Lord , that healeth all things . Nay , it was not the Brazen Serpent that healed them , though for that very purpose it was specially appointed ; but it was only God himselfe that healed them by it , as is expresly there affirmed : He that turned towards it , was not healed by that thing which he saw , but by thee , ô Sauiour of all . Whereby it appeareth , that it is not the outward medicine , but the inward blessing , that healeth . And that , as S. Augustine obserueth , our health commeth vnto vs , onely from God , the Creator : euen then , when we receiue it , by meanes of the Creature . De Creatura mihi salus est ? A Deo est . And this we may see verified , both in the old , and new Testament . God appointed King Hezechiah , to apply a plaster vnto his sore ▪ but , in the same place , he telleth him , that it is he , that doth heale him . And , S. Iames biddeth the Elders , to annoint the sicke m●n with oyle ; but , in the same place , he addeth , that it is the Lord , that doth raise him vp . So that , as S. Augustine very well obserueth , Corporis medicamenta , quae hominibus ab hominibus adhibentur , non , nisi ijs , prosunt , quibus Deus operatur salutem . Qui , & sine illis mederi potest ; cùm , sine ipso , illa non possunt . Those bodily Medicines , which are applied by men , doe profit none but those , vnto whom God himselfe doth worke , for their health . Yet he can heale , without any Medicine : but so cannot any medicine without 〈◊〉 . And this also is confessed , euen by the very Heathen : Etiam , sine Medico , medicinam dedit Minerua . God can heale any Sicknesse , euen without a Physition . He can heale , euen by his onely word . He sent his word , and healed them . Nay , he can heale , by his onely will , as is noted by S. Basil. Sola voluntate contentus . And he giueth this for instance . Volo : mundare . I will : Be thou cleane . Thus , it is onely God that healeth , whether it be with the Medicine , or without the medicine . For , All health is of him ; as is testified in the Psalme . Now , to recollect all these Heads ; and to apply them vnto that , which is our maine purpose . If God be both the Giuer and the Praeseruer , and the Restorer of health : if he haue both giuen vs all those Medicines , that vphold and maintaine it : and taught vs , the true and right vses of them : and giuen his blessing , to assist their working : then must there needs be a God , that procureth all this good . But , that the first of these is true : it appeareth in the seuerall sections of this Chapter . And therefore , the second must likewise needs be true . CHAP. 7. Little Citties doe rise to be great . 2. Great Cities doe fall to be little . 3. Yet is not this the worke , of either Fate , or Fortune : 4. But of Gods owne Prouidence , and Praeor dination . 5. Who limiteth their powers . 6. Boundeth their Dominions . 7. And praescribeth their continuance . THe next Consideration is taken from the Politicks : and therein from the rising and falling of Cities , of Kingdomes , and Commonwealths . Which great and notable works , though diuers of the Heathen haue partly ascribed to Fate , and partly vnto Fortune ; yet falsely vnto both of them : as being in very deede the onely worke of God. Who , as sometime he raiseth poore men , out of the very dust , and lifteth vp their heads , to make them sit with Princes , calling them ( as he did Dauid ) A caula ad aulam : so doth he oftentimes , with Cities , and Nations , aduancing them from poore Originals , to be great and mighty Monarchies . Carthage , which at last grew so mighty and potent , as to fight with Rome it selfe , for the Empire of the world : yet was , at first , no larger then could be encompassed with the thongs of a Bulls hide . Yea , and euen Rome it selfe , which obtayned that Empire , and Lorded it ouer all with an iron Scepter : yet was extended no further by Romulus , but onely to the number of a thousand houses . In so much that the Italian Poet wondereth at the wonderfull increasings of it : Aspice , nec longè repotam , modó Roma minanti Impar Iüdenae contentáque crescere Asylo , Quò se extulerit dextrìs . Loe ; but of late , how little Rome ; To what a greatnes now She 's come ! Yea and Venice , at this time the Venus of all Cities , and the strongest Fortresse and Balwarke of all Christians ; yet was , at first , but a Marish , inhabited by poore Fishers . And the like may be obserued , almost of all those other renowmed and famous Cities : whose glorious gests and victories haue so greatly innobled them , in the register of Histories : they haue , most of them , bene raised from such ignoble and contemptible originalls ; that , when they view themselues in the ruffe of their greatnes , they are vtterly ashamed , to thinke of their first littlenesse . 2 And , as we may obserue diuers poore and little Cities , to haue growne great and potent , being raysed from the dust , to sit among the Starres : so may we likewise obserue , on the contrary part , diuers great and potent Cities , to haue become very little ones , being pluck't downe from the Starres , to sit downe in the dust . God threatneth against Edom , that though they exalted themselues like vnto Eagles , and placed their nest among the Starres , yet would he bring them downe . And he calleth vnto Babel , that proud Monarch of the East : Come downe , ô Daughter Babel , and sit in the dust : sit vpon the ground : for there is no more throne , — Sit still , and get thee into darknesse : for thou shalt no more be called , The Lady of Kingdomes . And , that this his threatning was not brutum fulmen , an idle flash of Lightning ; but that it had his full effect , vpon that proud Citie , we may euidently see , by comparing this place of the Prophet ; wherein she is sayd to be , Tender and delicate ; with another place of the Psalmist , wherein she is sayd to be , a Citie wasted with misery . Babel vastata . Whereby it appeareth that this threatned deuastation , had , euen in those dayes , begunne to seaze vpon them . Which happeneth oftentimes so sodainely , that that which in many yeares was not builded , yet is , in a moment , destroyed : as Isaiah giueth instance both in Ar , and Kir : which both were destroyed , and brought to silence , in a night . And Phauorinus obserueth the same of Helice , and Bura : that they were sodainely swallowed vp . Absorptae sunt , & tanquam nauigantes perierunt : & perished in a moment , as Saylors do , by Shipwracke . And the like may be obserued , of diuers other mighty Cities , heretofore the Imperiall seates of great and potent Monarchs ; that now they are so vtterly demolished , as that , euen their very places can no more be found , nor no man say , that , Here they stood ; as Niniue , Susis , Ecbatane , and diuers others recknoned vp by Pausanias . Mycenae , quae in bello Troiano imperârunt Graecis ; Ninus deinde , in qua Assyriorum Regia fuit ; tertiò , Th●bae Boeoticae , quae principem olìm locum in Graecia obtinuerunt : hae omnes ad internecionem vsque sunt desolatae . Mycenae , which , in the time of the Troian warre , was the head of all Greece ; and Ninus , where was sometimes the Royall Palace of the Assyrian Monarchs ; and Thebes of the Boeotians , one of the chiefest Cities of all the Graecians , are now quite destroyed and made vtterly desolate . Vpon which occasion , hee entreth a meditation of the notable ●ragilitie of all humane prosperitie ; giuing , in that place , diuers other very pregnant and remarkeable instances , of Thebes in Aegypt , and Orchomenus , sometimes two rich and populous Cities , but now reduced beneath the fortune of diuers priuate persons : So likewise of Delus , sometimes the most frequented and common Mart of all the Graecians , now vtterly deserted and forsaken of all Nations : So likewise of Babilon , sometime the greatest Citie that euer the Sunne look't vpon ; but , at that time , so little , that there was nothing there left , but a Wall , and at Temple . Contrariwise , of Alexandria , and Seleucia ; which , though they were builded but euen the other day ; yet started vp so sodainly to great wealth and glorie . Whereas Chryse and Hiera , sometimes two famous Islands , at that time lay drowned , and buried in the waters . Concluding his meditation , with this ●piphonema : Sic res mortalium sunt momentaneae , & nulla ex parte firmae : Thus the things of mortall men , are both of small continuance , and subiect vnto great mutabilitie of chance . And it should seeme this meditation had made a deepe impression into diuers other of the Heathen , and not a little troubled them . Ouid , lighting into it , addeth diuers other instances vnto those of Pausanias : Nunc humilis veteres tantummodò Troia ruinas , Et pro divitijs tumulos ostendit avorum . Clara fuit Sparte , magnae viguêre Mycenae , Necnon & Cecropis , nec non Amphionis arces . Vile solum Sparte est : alta cecidêre Mycenae . Oedipodioniae , quid sunt , nisi nomina Thebae ? Quid Pandioniae restant , nisi nomen , Athenae ? Now humbled Troy is turn'd to dust , and nothing hath to show , But rubbish , for her riches ; and the ruin'd Toombs , I trow , Of ancient Inhabiters . So Sparta famous was ; And Mycene great , and glorious ; and Theb's a stately place ; Renowned Athens was the like . But now , faire Sparta is A Soyle most vile ; and Mycene high is falne full low , I wis : And as for Theb's and Athens both ; to both betides the same ; For both , and all , haue nothing left , besides a naked name . So that , as the Prophet Obadiah speaketh , They are now become , as if they had neuer bene . And Strabo noteth the same of diuers other Cities , about the mount Carmel : which , he saith , are nothing now , but Oppidorum Nomina , meere names of Cities : vt Sycaminorum ciuitas , & Bubulcorum ciuitas , & Crocodilorum ciuitas : As the Citie of the Sycamines , and the Citie of the Cowheards , and the Citie of the Crocodiles . And that , which these Authors haue obserued of Cities , hath Philo Iudaeus obserued of whole Kingdomes . Quòd si non libet singulorum fortunas perquirere , vide regionum integrarum & gentium mutationes , &c , If you list not to insist vpon the particular fortune of Cities , consider the mutations of whole Countries , and Nations : how ( as Lucr●tius also obserueth : ) Augescunt aliae gentes , aliae minuuntur . Some Nations florish , Other some do perish . 3 Now , whence commeth this rising , and falling of Cities ; and why doth this happen rather vnto the principals , then it doth vnto others ? It appeareth in Plutarch , to be an old conceit , to attribute this to Fate , and to a kind of Destinie bestowed vpon those Cities , in their genethliacks , and natiuities , by the aspects and positure of the Stars . But this the Psalmist reiecteth , in expresse and plaine termes : Promotion ( saith he ) commeth neither from the East , nor from the West , nor from the North , nor from the South . It commeth not from the East , from whence the Stars doe come in their diurnall motion : nor yet from the West , from whence they come againe in their naturall motion : nor yet from North , or South , from whence they goe and come in that motion of theirs which is called Trepidation . From none of all these motions doth Promotion come . But ( as it followeth in that Psalme ) It is God , that is the Iudge ; hee putteth downe one , and setteth vp another . And this is true , as well in the fortunes of Cities , and Nations , as of particular persons . As wee may euidently see in the prophecy of Isaiah . Behold ( saith he ) it is the Lord that maketh the earth empty , and he maketh it waste ; He turneth it vpside downe , and hee scattereth abroad the Inhabitants of it . And therefore Plutarch derideth this opinion of the Stars , that they should giue fortune vnto Cities : and reckoneth it among the number of Fables . Yea , and that very worthily . For , if it were fatall for those Cities to rise , how come they to their fall ? Is there now crept in a mutabilitie into Fate ? Is it now become contrarie vnto it selfe ; to depresse the same thing , which before it selfe aduanced ? Or , haue things two Fates ? the one , whereby they be aduanced , and the other , whereby they are depressed ? These things doe not cohere . And therefore some haue runne a cleane contrary course , & ascribed all to Fortune . So Manilius . — Quoties Fortuna per orbem , Seruitium , imperiúmque tulit , varieque revertit ? How oft hath Fortune , through the world , thinke I , Brought Slauerie , borne Imperie , and wheeled diuers●y ? So Seneca . Imperia sic excelsa Fortunae obiacent , So highest Empires stoope to Fortunes feete . So Plutarch , who ascribeth all the prosperitie of the Romanes , onely to their Fortune : writing a Booke of that Argument : De Fortuna Romanorum . So Pausanias , who affirmeth , Vniversa , tum firma , tum imbecilla , quaeque recèns facta sunt , quaeque perierunt , a Fortuna immutari , eiúsque arbitratu , summa vi & necessitate , omnia trahi . All things , both weake , and strong , both things done now of late , and things done long agone , are subiect vnto Fortune : she drawing all things after her , at her owne will and pleasure . And hee giueth , in that place , diuers fit and pregnant instances , as well in the rising , as falling of Cities . For the rising of them , hee there nameth Alexandria , and Seleucia , of whom hee affirmeth , that , Ideo ad tantam magnitudinem & felicitatem excreuerunt , quòd Fortuna eos , tanquam manu , duxerit : That they therefore grew vnto such greatnes and felicitie , because Fortune led them to it , as it were , by the hand . In the falling of Cities , he nameth these before mentioned , of Thebes , My●enae , Delus , Babilon , and the rest : of whom hee addeth this Conclusion , that they all were destroyed , by the iniquitie of Fortune : Et haec quidem prorsùs Fortuna abolevit . So that he ascribeth , as well the rising , as falling of Cities , to be the worke , not of Prouidence , but of Chance . But , that herein hee is deceiued , it appeareth by this argument : That both the rising , and falling of many Cities , haue beene truely and certainely foretold : Which they could not haue beene , if it had beene by Fortune . For , these things which are fortuitous , cannot be foreseene by Prouidence : & therefore not foretold . Who can foretell , that at such a time , such a man shall haue a fall ? No more could any man foretell , that at such a time such a kingdome should haue his fall , if it were meerely casuall . But wee see , by experience , that both the rising of some Cities , and the falling of others , haue bin certainly foretold , by diuers of the Prophets . The Prophet Daniel , not only foretelleth , both the rising , and the falling , of the foure grand Monarchies ; but also graphically describeth them , by their seuerall properties : yea and paintes them out , vnto our eyes , in two liuely emblemes : the one , of the foure-parted Image ; the other , of the foure fearefull Beasts . Yea , and in the translation and succession of those Monarchies , he plainely describeth the falling of one of them , and the rising of another , vnder the figure of a Battell , betweene a Ramme , and a Goate : wherein the Goate preuayled . Which Goate , he there affirmeth , to be the King of the Graecians ; as he doth the R●mme , to be the King of the Persians . Where , if the euent had fallen out contrary vnto his praediction , he being so definite , and confident in his asseueration , hee had beene vtterly shamed , and had iustly incurred the note of a false Prophet . But he knew whom he beleeued , and that hee could not be deceiued : because these things were by God himselfe reuealed ; by whom they were both fore-knowne , and fore-appointed . So likewise , the Prophet Ionas , in his foretelling of the destruction of Niniveh , was as definite and peremptorie in appointing the certaine dayes , as Daniel was before , in naming the certaine Nations . Yet forty dayes and Niniveh shall be destroyed . Which finall destruction ( though the meanes be vnknowne ) yet had certainely happened , if by their earnest repentance , it had not beene auerted . Another like destruction , there is also foretold , by the Prophet Balaam ; to happen from the Grecians , or Romans , vnto the Kingdome both of the Assyrians , and of the Hebrewes . The Ships shall come from the Coasts of Chittim and shall subdue Assur , and shall subdue Heber , & he also shall come to destruction . A very true prophecie , though vttered by a false Prophet . For , whether we take Chittim for the Greeks , or the Romans , ( as it is sometimes for both , ) by those two Nations , were those two Kingdomes subdued ; and the latter of those Kingdomes , by the latter of those Nations , was not onely subdued , but also subuerted , according to the prophecie in that place deliuered . Now these things could not haue beene thus certainely foreshewne , if they had not beene as certainely foreseene . And that they could not haue beene , if they had fallen out by Fortune . So that , as concerning Fate ; Solon excludeth that , in one of his Elegies , cited by Demonsthenes . Nostra quidem Fato Iovis vrbs non occidet vnquàm : Our famous Cities glorious State Shall neuer fall by force of Fate . And , for Fortune , Tullie excludeth that : Nostris vitijs , non Cas● aliquo , Rempub . ●misimus . We haue lost our State , by our offences , and not by any Fortune . Nay euen Pausanias himselfe , in the very same place , where he so resolutely ascribeth this worke vnto Fortune ; yet ( as either forgetting himselfe , or remembring his error ) hath plainely confessed , that it is the worke of God. Minimè mir●r , Megalopolin omnia ornamenta ac pristinam felicitatem amisisse , cùm Deum sciam nouis semper rebus delectari . I meruaile not , that the magnificall Citie Megalopolis , hath lost all her ornaments , and ancient eminence ; whenas I consider , and know well , how God delighteth himselfe , with the changing of Cities and States . Nay , euen the Deuill himselfe , in assuming the disposing of all kingdomes vnto himselfe , euen there asserteth them vnto a kinde of prouidence , and denieth them both vnto Fate , and vnto Chance . 4 Therefore we must hold this , as a fixt and certaine truth , that both the rising and falling of Cities , Kingdomes , and Common wealths , are the decrees and appointments of Gods onely Prouidence . Wherein we haue many very pregnant and cleare testimonies : Yea , and that not onely of the Holy Scriptures , but also of Heathen and Secular Writers . King Salomon saith , in the person of God : By me Kings raigne , and Princes decree iustice . By me Princes rule , and Nobles , and all the Iudges of the Earth . For , as Tertullian truely teacheth , Indè est Imperator , vndè est & homo , antequàm Imperator : indè potestas illi , vndè Spiritus . By him a man is made a King , by whom he was made a Man , before he was a King. Hee gaue him his dominion , that gaue to him his breathing . Now that is onely God : who ( as the Apostle testifieth ) hath giuen vnto all men , both life , and breath , and all things , He it is ( saith the Prophet Daniel ) that hath power ouer the Kingdome of men , and that giueth it , vnto whom hee pleaseth ; yea , euen vnto the very abiects . Whom afterward , if they grow proud , he casteth downe againe . Dij & secunda elatos fortuna , qu●m celerrimè , cùm velint , euertere , & abiectos excitare facilè possunt , sayth Xenophon . God quickly can , at his pleasure , depresse those , that are prided with prosperous Fortune ; and easily aduance those , that are deiected with aduerse . Yea , and it was Platoes opinion ( as Sabellicus reporteth it ) Nullam posse Ciuitat●m , sine fauore Numinis , vel prosperè constitui , vel constituta feliciter administrari . That there cannot any Citie , either , at the first , be happily planted , or afterward , be prosperously gouerned , without the speciall blessing , and fauour of God. And this may be obserued , to bee particularly affirmed , of all those foure great Monarchies fore-named For the Babilonian Monarchie ; the Prophet Daniel expresly ascribeth that vnto God. The most high God ( saith he ) gaue vnto Nebuchadnezzar , both a Kingdome , and Maiesty , and honour , and glorie . For the Persian Monarchie ; King Cyrus himselfe ascribeth that vnto God. For he saith , that , The Lord God of heauen , had giuen him all the Kingdomes of the Earth . Yea , and Themist●cles likewise confessed it , in plaine words , vnto Artabanus , one of the Persian Princes . Ego parebo vestris legibus , quandò ita visum Deo , qui Persas extulit : & propter me plures , quàm nunc sunt , erunt , qui vestrum Regem adorent . I am ready to obey your Persian Lawes , seeing God hath so ordained , who hath so greatly exalted the Persians . And I my selfe will bee a meane , that many moe , then now doe , shall giue honour to your King. For the Grecian Monarchie ; the Prophet Daniel againe ascribeth that vnto God. For he saith , that the third Beast , which was like vnto a Leopard ( wherein the Grecian Monarchie was prefigured , ) had his power , and dominion giuen vnto him . And therefore he had it not of himselfe : as Hananias , one of the seauenty two Interpreters , very plainely proueth vnto King Ptolomeus , by this familiar reason . Non quenquam esse Regemex sese , inde patet , Quia omnes cupiunt consequi hanc dignitatem , sed non possunt : cùm Dei donum sit . It appeareth , that no man can make himselfe a King , because all men doe desire it , and yet cannot attaine it ; because it is Gods gift . As Seneca acknowledgeth in the person of Nero : Munus Deorum est , ipsa quòd seruit mihi Roma , & Senatus . It is Gods gift , that the Citie and the Senate are subiect to me . And for the Romane Monarchie ; Plutarch ascribeth that directly vnto God. For , hee saith of Rome , that it could neuer haue growne , á tam vili & paruo initio , ad tantam gloriam & potentiam , sine Numinis praesentia : From so despicable and poore a beginning to so admirable a power and glorie , without the presence & prouidence of God. And this hee there reporteth , not as his owne single and particular opinion , but as a vulgar and common , receiued and maintained among the most of them . And , in another place , hee affirmeth of Rome , that , Fundamenta Romae iecit Tempus cum Deo : That the Foundation of Rome was layd by God and Time. It was layd by God , to continue for a long time , as he wittily there expresseth , by this fit deuice and fiction : That Fortune quickly flew ouer both the Persians , and Assyrians , and Macedonians , and Aegyptians , and Syrians , and Carthaginians : but , when shee came vnto the Romanes , she then put off her wings , as purposing to stay with them , and not to fly from them . So that God gaue them their beginning , in laying their foundation : and hee vpheld their continuing ; in giuen to them Time. This is Plutarchs iudgement of them . Yea , and Tully likewise ascribeth all the Romane greatnesse , vnto none other cause , but onely to the bounty and goodnesse of their gods . Quis est tam vecors , qui , cùm Deos esse intellexerit , non intelligat , eorum numine , hoc tantum imperium esse natum , & auctum , & retentum ? Who is there so mad , but knowing there is a God , he must also vnderstand , that by his speciall goodnesse , the great Empire of the Romanes is both founded , and increased , and continued ? Yea , and in the same place hee ascribeth the dilatation of their Empire , rather vnto their religion , then either vnto their valour , or vnto their wisdome . Nec numero , Hispanos ; nec robore , Gallos ; nec calliditate , Poenos ; nec artihus , Graecos ; nec hoc ipso huius Gentis ac Terrae domestico natiuoque sensu , Italos Latinosque : sed pietate , & Religion● atque hac vna sap●entia , quòd Deorum immortalium numine omnia regi , gubernarique perspeximus ; omnes gentes nationésque superauimus . We haue not ouercom the Spaniards , by our number ; nor the French , by our power ; nor the Carthaginians , by our pollices ; nor the Graecians , by our Arts ; nor the Italians , or Latines , by the naturall sharpenesse , and finenesse of our wits : but it is only our pietie , and religion , and this speciall wisedome of ascribing all things to the gouernement of the gods , that hath subdued vnto vs so many Countries , and Nations . Thereby plainely insinuating , that the greatnesse of their Empire was bestowed by God vpon them , onely as a reward of their pietie , and religion . Which Caecilius also expresly confirmeth . For he saith of the Romanes , that , Imperium suum , vltra Solis vias , & ipsius Oceani limites , progagârunt , dùm exercent in armis virtutem religiosam : The exercise of vertue , and of Religion , was that which inlarged the Romane dominion . For ( as he addeth a litle after ) Dum vniversarum Gentium sacra suscipiunt , etiam Regna meruerunt . While they receiue the Religions of all Nations , they deserue also their Dominions . This he falsly ascribeth vnto their false religion : which yet may truly be ascribed vnto the true one . And Camillus , in his Oration recorded by Liuie , expresly affirmeth , that al the calamities of the Romans sprung only from ther offences against God ; as , on the contrary , all their prosperity grew only from their piety . Which is true , in very deed , if it be rightly vnderstood , and be referred , as it ought , vnto to the true God. For ( as Ecclesiasticus very truely affirmeth ) It is the feare of the Lord , which causeth , that the Kingdome faileth not : but a Kingdome is lost , by crueltie and pride . And therefore King Ochus , being asked by his sonne , by what meanes he had preserued his kingdome so long ? answered , That this was done , Pietate , in Deos ; et iustitia , in Homines : By his Pietie , towards God ; and his aequitie , towards men . For ( as Elihu truely telleth vs ) Iudgment and aequitie maintaine all things : Yea , euen the very throne it selfe , as King Salomon acknowledgeth ; The Throne is established by Iustice. But it is supplanted and ouerthrowne by wickednesse ( as Ecclesiastcus ) obserueth Because of vnrighteous dealing , and wrongs , and riches gotten by deceit , the Kingdome is translated from one people to another . So that , as King Salomon himselfe in another place affirmeth , Iustice exalteth a nation : but sinne bringeth a people to confusion . A notable example whereof , God himselfe hath left vnto vs , in the Babilonians : whose kingdome and Nation hee professeth that hee will bring vnto vtter desolation , for their sinnes and iniquities . And this we may obserue to haue beene a strong notion , very deepely imprinted in the mindes euen of the Heathens : That , as nothing praeserueth Kingdomes more firmely , then vertue ; so nothing destroyeth them more certainly , then vice . A. Gellius ascribeth the rising of the Romans onely vnto their vertues . Omnibus virtutum ganeribus exercendis , colendisque , Populus Romanus , è parua origine , ad tantae megnitudinis instar emicuit . The Romans ( saith he ) ascended from their low and meane beginnings , to such an height of greatnes , only by their practice of all kind of vertues . And Tullie on the contrarie , he saith : They lost their greatnes by degenerating from their ancient vertue vnto vice , in the fore-alledged place : Nostris vitijs , non casu aliquo , Rempub. amisimus ; It is not by chance , but it is by our vice , whereby we haue decayed and lost our common-wealth . And therefore in the same place , he pronounceth , that , There is , Nihil tam inimicum Ciuitati , quàm iniustitia ; quae , sine magnae iustitia , nec geri , nec stare potest . That there is no such Enemie vnto any Citie , as iniustice is , and iniurie : because , without great Iustice , there cannot any Citie be either well gouerned , or safely praeserued . For , as the Tragicall Poet hath very truely noted : — Vbi non est pudor , Nec cura iuris , sanctitas , pietas , fides ; Instabile Regnum est . Where is nor modestie , nor equitie , nor sanctitie , No pietie , no veritie , no , nor civilitie , In such a Kingdome , certainly , There can be no stabilitie . Which sentence of the Tragick , is also confirmed , by another of the Comick : Where hee bringeth in a seruant , disputing with a Virgine , about the fortification and munition of their Towne . — Vt munitum muro , tibi visum est oppidum ? saith hee . How like you here , the warlike strength of this our walled Towne ? Vnto which she answered presently . Si incolae benè sint morati , pulchrè munitum arbitror . Perfidia , & peculatus ex vrbe , & avaritia si exulant . Quarta invidia , quinta ambitio , sexta obtrectatio , Septimum periurium , octaua indiligentia , Nona iniuria , decimum ( quod pessumum aggressu ) scelus . Haec nisi vrbe aberunt , centuplex murus rebus seruandis parùm est . If Citizens be manner'd well ; well mann'd and wall'd , I deeme it . If Citie Sinnes be banisht all ; then strong , may all esteeme it . If Trecherie , and Robberie , and Auarice be gone , If Enuie , and Ambition , and Backbiting he none ; If Periurie , if Idlenesse , if Iniurie be out , And truly , if that Vilainie , the worst of all the rout . Vnlesse these Vices banisht beene , what euer forts you haue , An hundres Walls together put , will not haue power to saue . Because , by those vices , they do euen inforce God to ouerthrow their Walls , as sometime he did Hiericoes . For , as Bacchylides truely affirmeth , — Alta a coeli sede Diruit oppida — superba , Qui summum in Omnes imperium tenet . It 's God , that ruleth ouer all , Who giu's proud Cities such a fall . Nay , wicked Citizens , by their vices , doe ouerthrow their owne Cities , and digge downe their Walls , as Solon well obserueth . Nostra quidem Fato Iovis vrbs non ●ccidet vnquàm , Propitijsque Dijs , salua manere potest . Moenia sed ciues stolidi , cupidíque lucrorum , Ardua , subverti , per sua facta student . It is not Fate our Citie can destroy : We may , long time , in safetie it enioy , The Gods to vs being propitious . But Citizens themselues , so vicious , So foolish are , and couetous ; that they Their owne walls raze , and vtterly decay . And therefore saith Theognis vnto the same purpose : Nullam vnquam ( Cyrne ) boni Ciuitatem perdiderunt viri . Sed quando , contumeliosis esse , malis placuerit , Populúmque corruperint , iudiciaque iniustis dederint , Propriorum lucrorum causa , & potentiae ; Existima , non diû illam civitatem quietam fore , Et si nunc manet al●a in quiete . Good men did ne're their Cities ruine bring . But when euill men shall iniuries begin , Not caring to corrupt and violate The Iudgements seates , for their owne Lucres sake : Then looke , that Citie cannot long haue peace , Though for the present it haue rest and ease . Now , this consent of the Heathen , in thus generally ascribing the rising of Cities and Commonwealths , vnto vertue ; and their falling , vnto vice ; implyeth , that they beleeued , that God is the Author and worker of both these . Because hee is the Rewarder of vertues , and the punisher of vices : who for the transgressions and wickednesse of men , both abateth and abaseth , and transformeth , and transferreth all their Kingdomes and Commonwealths , as hee himselfe pleaseth . Of all which , the Holy Scriptures haue left vs euident examples . He abated the Kingdome of the Israelites ; when hee tooke from Rehoboram , ten of the twelue tribes , and bestowed them vpon Ieroboam . He abased the Kingdome of the Caldeans ; when hee called vnto Babel , to come and sit downe in the dust : and draue out their proud King from the company of men , compelling him to liue among the brute Beasts : And all that , to teach him but this very lesson , which I now am in prouing : That the most High bereth rule ouer the Kingdomes of men , and that he disposeth them , as it seemeth best vnto him . Hee transformed the Kingdome of the Israelites ; when hee changed it from their Iudges , vnto their Kings : as hee likewise did the Romanes , from their Consuls , vnto their Emperours . In which change of that State , it is worthy obseruation , which is written by Plutarch : That God , determining to alter the Commonwealth of the Romanes , from their Optimacie , to a Monarchie ; hee purposely suffered Brutus to bee ouerthrowne by Octauius , lest hee should bee a meane to ouerthrow that gouernment , which God then determined to set vp , hee being a knowne Enemie vnto the state of a Monarchie . And finally , he transferred them ; the kingdomes of the Canaanites , vnto the Israelites ; of the Israelites , vnto the Caldeans ; of the Caldeans , vnto the Medes , and Persians ; of the Persians , vnto the Graecians ; and of the Graecians , vnto the Romanes . All which , haue , in the Scripture , their particular testimonies , to be the workes of none other , but onely of God himselfe : who ( as Iob affirmeth in his booke ) both looseth the Collar of Kings , aud girdeth their loynes with a girdle ; both increaseth the People , and destroyeth them ; both inlargeth the Nations , and bringeth them in againe . And ( as Daniel addeth , vnto the same purpose ) He both setteth vp Kings , and taketh away Kings . So that ( as Tertullian well collecteth ) Ille Regna dispensat , cuius est & orbis qui regnatur , & Homo ipse qui regnat . — Ille Ciuitates extollit , & deprimit , sub quo fuit aliquandó sine Ciuitatibus genus humanum . He disposeth of Kingdomes , whose both the World is that is ruled , and the Men that rule it . He both exalteth and depresseth Cities , whose Subiects men were , before they had any Cities . And this was vnderstood , euen of the very Heathen : as we may gather out of that prayer , which King Darius made , before his battaile with great Alexander : which Plutarch thus reporteth . Dij natales , atque regij , id primùm vos precor , Quam mihi Persarum fortunam dedistis , cam restitutam ego vti posteris relinquam ; vti victor , Alexandro rependam , quae in meos , mea calamitate ictos , contulit beneficia . Sìn fa●ale adest tempus , itaque visum est Nemesi , & rerum vi●issitudini , vti Persarum regnum cesset ; vt nemo hominum , praeter vnum Alexandrum , in Cyri sedeat solio . Oye immortall Gods , that are mens Creators , and Kings Protectors , first of all I beseech you , that I may leaue the same prosperity of the Persians vnto my Successors , which from you I receiued by my Predecessors ; that so I may repay vnto Alexander , those great benefits and fauours , which , in this time of my calamitie , hee hath royally bestowed vpon my dearest friends . But , if the fatall period of time bee now come , wherein the Persians Kingdome must needes change , and be vndone ; then againe I beseech you , that the succession of King Cyrus his Throne may fall vnto King Alexander , and vnto none other . In which prayer it appeareth , that he verily beleeued , as well the preseruation , as translation of Kingdomes , to be seated in the power of God. So that , for this point , of the rising and falling of Kingdomes and Commonwealths ; it seemeth vtterly absurd , not onely to the religion of well beleeuing Christians , but also to the reason of vnderstanding Heathens , to referre and ascribe it vnto any other cause , then onely to Gods prouidence . Especially not to chance . For , can wee thinke , that that prouidence , which is so precisely curious , as to marke and obserue the falling of Sparrowes , should bee so supinely incurious , as to slight and neglect the falling of Kingdomes ? This were absurd to thinke . For ; ( as Saint Augustine collecteth from diuers other the like workes of prouidence : ) Qui non solùm Angelum , & Hominem , sed nec exigui & contemptibilis animantis viscera , nec auis pennulam , nec herbae flosculum , nec arboris folium , sine suarum partium conuenientia dereliquit ; nullo modo credendus est , regna Hominum , eorúmque dominationes , & seruitutes , a suae prouidentiae legibus alienas esse voluisse . That God , who hath made , not onely Men , and Angells , but hath also ordered , with so great a conuenience , the very entraills of the least and most contemptible ●east , the feather of euery Bird , the flower of euery Herbe , and the leafe of euery Plant ; cannot in any wise bee thought , to leaue without the lawes and compasse of his prouidence , the dominions , and slaueries of Kingdomes , and Commonwealths . 5 And this may further be seene , by an other obseruation : that God hath incompassed al the Kingdomes of the earth with a threefold restraint ; to wit , a limitation of their powers ; a circumscription of their bounds ; & a prefinition of their periods . There was neuer , as yet , any kingdome in the world ; which either for his power , was illimitable ; or , for his place , vniuersall ; or , for his time , perpetuall . But , God , in his prouidence , hath so incompassed all of them , that euermore their powers , haue bin reduced vnto measures ; their dominiōs , vnto bounds ; & their cōtinuance , vnto periods . As we may see , by plaine examples in the holy Scriptures . And first , as concerning the restraint of their powers : that may euidently bee shewed , in three Easterne Kings . The first of whom , is Saul : who pursued the Prophet Dauid , with such implacable hatred , that he hunted him in all places , as a Partrich in the wildernes . And yet , when he offered himselfe into his hands , hee had no power to hurt him ; but ( as Esau in the like case pursuing his brother Iacob ) though he came out against him with a purpose to kill him ; yet , contrary vnto his purpose , he both louingly & humbly reconciled himselfe vnto him . So that , it might be said , as it is in the Tragicke : Otium è tanto subitum tumultu Quis Deus fecit ? What God , so soone , so great a calme Could bring , from out so great a storme ? Surely euen the same God , who , ( as a King testifieth ) hath the hearts of all Kings in his hand , and who turneth them , like riuers of waters , whither hee thinketh good . He it was , that so restrayned the power of this wicked King Saul , that he had no power in him , once to touch his Annointed , or to doe his Prophet any harme . The second of those kings , is Nebuchadnezzer : who was so vainely inflated , with the conceit of his owne power , that hee commanded his Captaines to goe fortn , and to see him auenged vpon all the earth , to fill all the face of the earth with his Armies , and to destroy all flesh that obeyed not his commandements : yea to destroy all the gods of all other Nations , a●d to set vp him to be worshipped for the God of the whole world . And thus he proiected to extend his owne power , beyond all due measure , and to aduance his owne honour aboue humane Nature . So that ( as the Heathen Poet speaketh ) he did Coelum ipsum petere stultitiâ . He sought , in his deepe foolishnes , To climbe into Heauens Holinesse . But , what was the euent of this his proud conceit ? Surely this his exorbitant and vnmeasurable ambition , and impotent desire of inlardging his power , beyond humane condition , was , by a superior power , restrained , and himselfe of all vaine purposes defeated . His Captaines were destroyed , his armie dispersed : His honour blemished , by the hand of a woman . Yea , and euen his owne person was banished from among the societie of men , and forced to liue wilde among the beasts of the field . So that ( as Olympias complained ouer her sonne Alexander , in the very like case ) Whilst hee affected the honour of a God , he was depriued of the honour of a man. And all this ( as euen hee himselfe confessed ) did fall out vnto him , by the appointment of God. The third , and the last of these Kings , is Senaherib ; propounding vnto himselfe the like amplification of his power and dominion , fell himselfe into the like , or a greater confusion . For he sending out all his warlike forces and powers to the siege of Ierusalem ; and there , by the mouth of his grandiloquus Orator , insulting ouer all the gods of the Heathen ; yea and not forbearing the very God of Heauen : when he had euen deuoured that kingdome in hope , and swallowed it downe , for as good as his own : God himselfe putteth his hooke into the nose of that Lion , and brought him backe againe the same way that hee came , destroying , in one night , an hundred fourescore and fiue thousands of his Soldiers , and giuing him to be destroyed , by the hands of his owne Sonnes . Thus God , who alway resisteth the proud , resisted the attempts of these three proud kings ; curtailling their power , and restrayning their ambition ; and thereby euidently shewing them , that , as No man can adde one cubite to his stature ; so no man can adde one ynch vnto his power , be he neuer so great a King. For ( as the Apostle Paul teacheth vs ) there is no power but of God , and the powers that be are ordained of God. Yea , and this the very Heathen themselues confesse likewise . Summi est potestas omnis , & gloria Dei : as our Sauiour Christ testifieth . And , no man hath either kingdome , or power , or glory , but only from him . And therefore king Salomon hath giuen vnto kings a very good exhortation , to remember whence their rule and power commeth . Giue eare ye that rule multitudes , and glorie in the number of your people . For the rule is giuen you of the Lord , and power by the most High : adding , that they be but the officers of his Kingdome . 6 And , as God hath limited vnto all kingdomes their powers : so he hath also circumscribed their dominions , reducing them into compasse , and confining them within their owne bounds and limits . For , as hee hath giuen vnto no king or kingdome an infinite power ; no more hath he giuen them an infinite Dominion . Infinitie is Gods owne propertie : which is so peculiar vnto the diuine Nature , that it is not communicable vnto any Creature whatsoeuer . Much lesse to any man , whose largest dominion cannot reach beyond the Circle of the Earth : which is but as a prick . And yet euen this Earth , as small as it is , was neuer yet allowed vnto any one King , were hee neuer so great : no , nor yet a quarter of it . It is true indeed , that the mighty Romane Monarchie was amplified so exceedingly by certaine of the Romans , as though they had gotten the whole world into their hands : and , as though it might truely be affirmed of them ( as it is of God himselfe in the Psalme ) that in their hands were all the corners of the Earth . Tullie saith of the Romane Empire , that it was , Orbis Terrarum terminis definitum , That it had no other limits , but the limits of the world . And , in another place , hee , speaking of those notable victories , which the Romanes had obtayned by Cn. Pompeius , hee affirmeth of them , that they were , ijsdem , quibus Solis cursus , regionibus ac terminis contentae : contained , within no fewer Regions , then the Sunne incompasseth in his course . This seemed not ynough vnto Caecilius . For he saith , that the Romanes did , Imperium suum , vltra Solis vias , propagare : They inlarged their dominion beyond the course of the Sunne . And Ovid , hee commeth not a steppe behind them , in this their exaggerated amplification . For he saith , that if God should looke downe from heauen vpon the earth , he could see nothing there , without the power of the Romanes . Iupiter , arce sua , totum cùm spectet in Orbem , Nil , nisi Romanum , quod tueatur , habet . Yea , and ( as Egesippus recordeth ) there were many , that thought the Romane Empire so great , and so largely diffused ouer the face of the whole Earth , that they called , Orbem Terrarum , Orbem Romanum : they called , the Globe of the Earth , the Globe of the Romanes ; the whole world , the Romane World. And the same follie , which possessed the Romanes for their power , possessed also the other Monarchs for theirs . Nebuchadnezzer the Monarch of the Caldeans , conceited , that hee had vnder him , all nations , and languages . And Cyrus , the Monarch of the Persians , professed , that he was the Lord of the whole world : The Lord God of Heauen , hath giuen me all the Kingdomes of the Earth . Thus blinde and bewitching a thing is Ambition , that it dazeleth the sight of common sense and reason . For , all this great ostentation is indeed nothing else , but , either the rhetoricall amplification of hyperbolizing Orators ; wherein there is truely audacia Tropi ; or , the vaine imagination of those fore-named Monarchs , doting vpon their owne greatnesse . For , the two first Monarchies of the Caldeans and Persians , were both of them shut vp , within the lists of Asia , and scarcely touched the skirts of either Europe , or Africa . The Graecian Monarchie wrought Eastward into Asia too : which , though it stretched further then either of the former ; yet were there many great Countries , euen in Asia it selfe , both Northward , Southward , and Eastward , where it neuer so much as touched . The Romane indeed stretched furthest of all the rest , as being possessed of large Kingdomes and Dominions , both in Asia , Europe , and Africa . But yet , for all that , they were so farre from obtaining the Empire of the whole world , that they could neuer get wholy any of these three parts of it : but there were in all of them diuers Regions and Countries , Vbi nec Pelopidarum facta , neque famam audiebant : Where they neuer so much as heard , either the facts or the fame , of either Grecians , or Ronames . As Macrobius ingenuously acknowledgeth : Gangem transnare , aut Caucasum transcendere , Romani nominis fama non valuit . The fame of the Romanes , as great as it was , yet was neuer so great , as either to be able to swim ouer the Riuer Ganges , nor yet climbe ouer the mountaine Caucasus . So that , euen their Fame came farre short of those swelling amplifications , which before you saw vsed , by their Orators , and Poets . But their Dominion came much shorter : as is expresly affirmed by the fore-alledged Author , Totius Terrae , quae ad Coelum puncti locum obtinet , minima quaedam particula , à nostri generis hominibus , possidetur . That though the whole Earth , compared with the Heauens , be no bigger then a Center in the midst of a Circle ; yet that scarce the least parcell of this little Earth , did euer come into the hands of the Romanes . Thus , euen these great and mighty Monarchies , which were the highest Columnes of Maiestie vpon the Earth , yet haue , all of them , beene reduced within their bounds and limits : yea and those very streight ones . And therefore none of the minor and inferior Kingdomes could be left without limits . As Tertullian plainely proueth , by a particular enumeration of the greatest , and most famous of them . Si Salomon regnauit , in finibus tantùm Iudeae ; à Bersabe vsque Dan , termini eius Regni signantur . Si verò Babilonijs & Parthis regnauit Darius ; non habuit potestatem vlteriùs , vltra fines Regni sui , non habuit in omnibus gentibus potestatem . Si Aegyptijs Pharaoh , vel quisque ei in haereditate Regni successit , illìc tantùm potitus est Regni sui dominium . Si Nabucodon●sor cum suis Regulis , ab India vsque Aethiopiam , habuit Regni sui terminos . Si Alexander Macedo nunquam Asiam vniversam , & caeteras Regiones , postquàm devicerat , tenuit . Si Germani adhuc vsque limites transgredi non sinuntur . Britanniae , intra Oceani ambitum , conclusae sunt . Maurorum gens , & Getulorum barbaries a Romanis obsidentur , ne Regionum suarum fines excedant . Quid de Romanis dicam , qui de legionum suarum praesidio imperium sunm muniunt , nec trans istas Gentes porrigere vires Regni sui possunt ? If Salomon raigned as a King , yet was it but onely in the Kingdome of Iudea : the borders of his Kingdome extended no farther then from Dan vnto Beersheba . If Darius raigned ouer the Babylonians and Parthians ; yet had be no dominion beyond the bounds of his owne Kingdome : hee could not command ouer euery other nation . If Pharaoh and his Successors raigned ouer the Aegyptians , yet all his dominion was onely ouer them . If Nabucodonosor and his Princes haue raigned from India vnto Aethiopia , yet there his Kingdome ended . So Alexander himselfe could neuer obtaine whole Asia , nor yet long retaine those Regions which he there had conquered . The Germans are not suffered to goe beyond their limits . The Britains are shut vp within the compasse of the Sea. The Moores and Getulians are kept in by the Romanes , so that they cannot come without their bounds . Nay , the Romanes themselues are faine to guard their dominions with their Garrisons and Legions , and cannot extend their Empire ouer all nations , at their pleasure . And that which he affirmeth of those fore-named Nations , may likewise bee obseru●d in all others . There is no Kingdome in the world , but it is shut-vp and included within some limits : yea and those oftentimes but very meane and weake ones : sometimes , a shallow Riuer ; someties , a narrow Hill ; sometimes , a field of sand . So weake meanes of inhibiting so strong desires , and so feeble , of resisting so vnbridled ambitions , that it is vtterly impossible for so weake and simple bounders , to be able to keepe in such men within their bounds , if God himselfe were not the Bounder of them . But hee , as hee hath by his power appointed , that a little weake sand should stoppe the rage of the swelling waters ; so hath hee likewise appointed , that such weake termes and limits should keepe in the proudest and most ambitious Princes , as it were raging Lions , with their grates , and cages . As if God , that hath sayd vnto the Sea , Hitherto shalt thou come , and no further ; and here shalt thou stay all thy proud and swelling waues : should likewise haue sayd vnto Kings , and their Kingdomes , ( as Seneca well expresseth it ) Vltra Istrum , Dacus non exeat . Istmus Samothracas includat . Parthis obstet Euphrates . Danubius Sarmatica ac Romana disterminet . Rhenus Germaniae modum faciat . Pyrenaeus medium inter Gallias & Hispanias iugum extollat . Inter Aegyptum & Aethiopias arenarum in●ulta vastitas iaceat . Let the Dacians be contained within the riuer Ister . The Samothracians within their proper Istmus . The Parthians within Euphrates . Let Danubius distinguish betweene the Romanes and Sarmatians : and Rhenus restraine the daring Germanes . Let the mountaine Pyrenaeus diuide the French , and Spaniards : and the wildernesse of Sand the Aethiopians , from Aegyptians . And in like manner also be all other Kingdomes : they are bound within their bounders , as it were in bands ; aad shut-vp within their limits , as it were in prison . Now the Bounder of all these , is onely God himselfe : who ( as I haue before shewed ) is the Bounder of all things . And this also appeareth by the liquid and cleere testimonies , both of Holy Scriptures , and of Heathen writings . The Prophet Moses affirmeth , that it is The most High God , that diuided vnto the Nations their inheritance , and separated the sonnes of Adam , and appointed the borders of the people . And Ecclesiasticus affirmeth , That it is God , that appointed a ruler ouer euery people , when he diuided the Nations of the whole Earth . So that , both the erecting of Kings , and separation of Kingdomes , are the onely workes of God. And therefore Trismegistus calleth God , Terrarum distributorem ; The distributer of Countries . And Demosthenes citeth this sentence , out of the inscription of an Altar , that — Iupiter ipse Rex superûm medius limite signat agros . God Iupiter himselfe , I weene , the King of Gods , is he , That causeth Countries , by their Lists , distinguished to be . And this to preserue the people from contentions : as in the same place , hee affirmeth . For , where there be not such limits to distinguish them , there al wayes doe the people contend about them . As Salust exemplisieth by a notable instance , betweene the Cathaginians , and the Cyreneans . Who hawing long contended about their limits ( and yet for a vaste feild of vnfruitfull bar●rea Sand ) when they had euen wearied themselues with diuers mutuall slaughters , in the ende ( for the ending of all contention ) they fell vpon this Conclusion . That they should both of them send forth at a certaine praefixed time , certaine Messengers from their borders ; and that the place , where they should meete , should be the Boundes of both Nations . The Carthaginians sent for them two Brothers called Phileni : by whose speed and diligence , they obtained great advantage . Which , when the Cyrenians chalenged , as being fraudulently gotten , by their setting forth before the appointed time ; they offered them this condition ; that , either the Phileni should be content to be buried quick , in the place where they mett , and which they chalenged for other limits ; or else they should permit the setting of their limits vnto those Cyrenians , vnder the same condition which was propounded vnto them . Which condition ( though vnaequall ) yet the Phileni accepted : and so were both of them in the place buried quicke . Vnto whom , for their valour the Carthaginians there erected , and consecrated an Altar : as an aeternall monument , both of the limits of their Dominion , and of the honour of these two noble Brethren , by whom they had obtayned the same . Out of which memorable historie , we may draw these three obseruatious , to our present purpose . First , that where there be no knowne limits betweene Kingdome and Kingdome , there be alwayes contentions and quarells about them . Secondly ▪ that the way to quench those quarells , is , there to set vp some artificiall limits , where there be no naturall . And thirdly , that euen those casuall and accidentall limits , yet are in those places fixed by the secret decree and appointment of God : which , both this Altar of the Phileni insinuated , and the forenamed Altar of Demosthenes expressed : — Iupiter ipse . Rex superûm , medius limite signat agros . 7 And , as God hath circumscribed the dominions of all King , within their bounds and limits : so hath hee also prescribed vnto all Kingdomes and Empires the times of their continuance . Both which points the Apostle Paul hath expressed in one sentence . God hath made , of one blood , al mankinde , to dwell vpon all the face of the Earth : and hath assigned the times , which were ordayned , and the bounds of their habitation . He both appointeth the bounds of their habitations ; which was our former point : and assigneth the times of their contin●ance , which is our present point . The same God , which hath determined the dayes of al men , and kept the iust number of their months with him , appointing them their bounds which they cannot passe ; he hath also appointed set periods of time , as well vnto Kingdomes , as vnto priuate persons : to some a time ; to some , two times ; to some , halfe a time ; to some , all these together , at his owne will and pleasure . Which times and periods being fulfilled ( as the dayes of a man when they are expired ) they are by and by dissolued . And this we may see verified as well in the great and mighty Monarchies ; as in the smaller and inferior kingdomes . — sublimes fregit Spartanus Athenas : Atque idem Thebis cecidit : sic Medus ademit Assyrio : Medoque tulit moderamina Perses . Subiecit Persen , Macedo : cessurus & ipse Romanis . — The Spartane spoyl'd th' Athenian State ; the like befell to Thebes : The Medes destroyd th' Assyrian Stock ; the Persian slew the Medes . The Persian Monarch was subdued by that great Macedo : The Macedon must shortly yeeld vnto the Romane foe . And the same may be seene in diuerse other Kingdomes , as Bartus exemplifieth by many notable instances . So that , as in the same place hee obserueth : As when the Wind the angry Ocean moues , Waue hunteth waue and billow billow shoues : So doe all Nations iustle each the other , And so one People doth pursue another . And scarce a second hath the first vnhoused , Before a third him thence againe hath rowsed . Thus the greatest Kingdomes for force , yet haue beene of small continuance , being successiuely cut off by the sword of their enemies . But yet that , not by chance , but by Gods speciall ordinance : who , when the number of their dayes were expired ( that is , when they had fullfilled the measure of their wickednesse ) then sent vpon them , the sword of other Nations , for the punishment of their sinnes . For the swords of men are but the Rods of God , whereby hee scourgeth them that rebell against him : as hee himselfe affirmeth , both of the Assyrians , and of the Babilonians , calling the one of them , the rod of his wrath , and the other his Hammer and his weapon of warre , wherewith hee will breake downe nations and destroy Kingdomes . So So that though they whett the sword , yet it is God that strikes the stroke . It is he that breaketh in sunder those Kingdomes with his hammer . Which yet he doth not before their appointed time be fulfilled . For ( as Ecclesiastes expresly affirmeth ) Vnto all things there is an appointed time . A time to plant , and a time to pluck vp . And the appointer of those times is onely God himselfe as by this one Argument it euidently appeareth ; that hee is so peremptorie and definite in foretelling the certaine times of the continuing and falling of diuers Kingdomes . Hee foretold of the great and mighty Kingdome of Babilon that it should continue but onely vnto the third generation , and that then it should vtterly be vndone . I haue giuen all these lands into the hand of Nebuchadnezzer the King of Babel my seruant — And all Nations shall serue him and his Sonne and his Sonnes Sonne , vntill the very time of his Land also come , and then many Nations and great Kings shall serue themselues of him : what could be more definite ? And that he neither deceiued nor was deceiued in it , the euent which followed , openly declared . For in the time of Belshazzer Nebuchadnezzers Sonnes Sonnes , the Babilonian Monarchy was dissolued , and that by the written decree of God , who there professeth that the number of that Kingdome was fulfilled . And as definite as hee was in appointing the set time of the disso●ution of Babilon , so definite was he also in appointing the set time of the Iewish Captiuitie vnder them . This whole land shal be desolate and an astonishment , & shal serue the King of Babel seuenty yeares . And when the seuenty yeares are accomplished , I will visit the King of Babel and that Nation &c. Which hee did accordingly performe . For first , for the deliuerance and manumission of the Iewes , it is expresly testified , that that was fulfilled , as soone as the time , fore-told by Ieremy , was finished . And , for the second part of the Prophecie , concerning the destruction of the Babilonian Kingdome ; it followeth by consequent vpon the former . For Cyrus , who , in the first yeare of his raigne , gaue order for the returne of the Iewes , was one of those Princes , who were the ouerthrowers of the Babilonians . As concerning which Prince , in giuing his name , almost an hundred yeares , before hee was borne ; there is so great an euidence of Gods fore-seeing prouidence , that a paralell to that prophecie , cannot bee giuen , in all the secular Historie . And as God hath bene definite , in foretelling the very time of the destruction of Babilon ; so hath hee bene likewise , in foreshewing the destruction , both of the Ephraemites , and of the Aegyptians : pointing downe precisely , vpon the very number of the yeares : Within threescore and fiue yeares , Ephraem shall be destroyed , from being a Nation . And for Egypt , he sayth : I will make the land of Egypt desolate , for forty yeares &c. But , at the end of forty yeares , I will gather the Egyptians from the people , where they were scattered . Now , this so peremptorie assigning of a definite time , as well of their captiuitie , as of their libertie , doth euidently shew , not onely that those times are certainly appointed ; but also that this appointment is onely made by God. Who ( as our Sauiour Christ teacheth vs ) hath in his owne power the seasons of all times : and who ( as the Prophet Daniel teacheth vs ) is hee , that changeth those times and seasons , and that both taketh away Kings , and setteth vp Kings . And this also was not vnknowne , euen to the very Heathen . For , Iason , in Xenophon , expresly affirmeth , that it is God onely , which doth , Et homines extollere , & potentes deprimere : That both lifteth vp the needy , and casteth downe the mighty . So likewise , He siodus : — homines sunt pariter obscurique , clarique , Nobiles , ignobilesque , Iouis magni voluntate . Facilè enìm extollit , facilè etiam elatum deprimit . Facilè Praclarum minuit , & obscurum adauget . Men are obscure , or eminent , They noble are , or base : But all is Gods appointement ; Who giu's the humble grace , Exalting them that are but low , And lofty ones depressing , Abating of the prouder show , And poorer sort increasing , So Homer : Facile est Dijs , qui coelum latum habitant , Et gloria illustrare mortalem hominem , Et malo afficere . The God of Heau'n , he easily can Immortalize a mortall man , with glory and with fame : The same God , euen as easily may Afflict a mortall man , I say , with sorrow and with shame . And Simonides affirmeth , that God hath not only the power of the thing , but also the power of the Time. He both can do the thing , and appoint the Time. O Filt , penes se habet Iupiter altitonans , finem Omnium quae fiunt , & pro arbitrio suo disponit . The Ends of all , in Gods sole power rest , Which hee disposeth , as him pleaseth best . So that ( to conclude this discourse with Tertullians sentence , ) I lle vices dominationum , ipsis temporibus , in seculo ordinat , qui ante omne tempus fuit , & Seculum corpus temporum fecit . Hee it is , that ordained the interchange of dominions and Empires , in their times , who himselfe is more ancient then any time , and who hath made an eternity of the body of time . Now , if Cities grow great , and little , neither by Fate , nor Fortune ; but by Gods praeordination ; if hee limit their powers , circumscribe their dominions , and measure out their continuance ; then must there needes bee a God , who performeth all these workes . But the Antecedent is true ; as hath beene proued in this Chapter . And therefore , the Consequent must needes follow after . CHAP. 8. God is , both the Physicall , and Ethicall last end of all things . 2. Hee giueth vs all vertues , which are the way vnto perfect Blessednesse . 3. Hee implanteth in vs all good affections , which are the praeuious dispositions vnto vertues . 4. He giueth vnto vs the true and perfect Blessednesse . 5. Nay , hee himselfe is , our true and perfect Blessednesse . LET vs now proceede forward , from the Politicks , vnto the Ethicks ; which affoord vs many Arguments , to proue There is a God : and that by the confession , euen of the very Heathen . For , as the Physicks doe inferre , that there needes must be a God ; because there is noe moe but one Primum Efficiens , but one first Efficient Cause , from which all things doe proceede : so the Ethicks doe inforce the same conclusion vnto vs ; because there is no moe , but one vltimus finis , but one last finall cause , vnto which all things are referred . Which last End ; as Aristotle himselfe teacheth , both in his Physicks , and in his Ethicks ; must needes be Summum bonum , ipsumque adeo Optimum : that is , The chiefest and most soueraigne good of all things . For , Quanto est posterior , tanto est praestantior omnis Finis . — Among all Ends , the Latter , is euermore the better . And consequently , the last must needs be the best . And so must needs be God. Or else there should something be better then God. Which were vtterly absurd . For , hee is the best of all . His title is , to be , Optimus . And therefore , as God is that Primum Efficiens , by whom all things were made : so is he also , that Vltimus Finis , for whom all things were made . As the Scriptures themselues haue expresly testified . The Apostle Paul telleth vs , that All things were made , not only of God , but also for God too . Of him , and through him , and for him are all things . So that hee is not onely their Primum Efficiens , that is , Their first Author from whom they came ; but he is also , their Vltimus Finis too , that is , Their last Ende , for whom they came . Both which points , King Salomon confirmeth in his Prouerbs , in expresse and plaine words : The Lord hath made all things for himselfe ; yea euen the wicked , for the day of euil . The Lord hath made all thing : therefore hee is their Efficient . He hath made them for himselfe : therefore he is their End. Sic Deus est finis postremus & vltimus , in quem Omnia contendunt , propter quem mundus , & omnis Res mundi est : siquidem , propter seipsum , omnia fecit . saith the Christian Poet. God is the End , yea that last End , Vnto which One , all things contend : For which the world , and all therein . Was made : For he made all for Him. And , as God is Finis rerum , condendarum , that is , The last Ende , for which all things were created : so is hee also , Finis rerum expetendarum : The last End for which all things are desired . Whom haue I in Heauen but thee ? ( saith the Prophet Dauid ) and there is none vpon Earth that I desire in comparison of thee . So that , God is not onely the naturall ende of all his Creatures ; but also the morall ende of all mens actions and affections . And this also may be conclud●d , by the reason afore-framed . For , Aristotle , affirmeth in the fore-alledged place , that , Si finis est quispiam rerum agendarum , quem , propter seipsum , caetera autem propter hunc volumus ; constat hunc talem Finem summum esse Bonum , ipsumque optimum . If there be any such ende of all humane actions , which we onely desire in respect of it selfe , and other things but with reference vnto it ; it is apparent , that such an ende must be that , which we call the supreme , and chiefest good . Now , that must needs be God : vnlesse something which is not God , should be better then God : vnlesse some other thing should be Summum Bonum , and God himselfe : be but Inferius Bonum . But that God himselfe , and nothing else , is both the last ende of all humane actions , and that chiefest good , which is aymed at in all of them , it is generally taught , in the Schooles of all the Heathen . Who deliuer vnto vs these foure speciall Doctrines , as the principalls of their Morals . Yea , and that , with as great and as vniforme a consent , as in any other of their doctrines can readily be found . First , that Vertue , which is the way vnto Felicitie , is giuen vs of God. Secondly , that good Affections , which are praeparatiues vnto Vertue , are also giuen by him . Thirdly , that Felicitie , which is the salarie and reward of Vertue , is giuen vs of God. And Fourthly , That God himselfe , is our onely true Felicitie . 2 For the first of which positions , and the first branch of it : it is a thing , which is agreed vpon , among the very Heathen , that the ende of the Ethicks , and Morall Philosophie , is to bring men , by vertue , vnto the true Felicitie . Felicitie is the ende of all mens actions and desires : but Vertue is the way , whereby men come vnto that ende . As Tullie exemplifieth in the person of Hercules . Abijt ad Deos Hercules : sed nunquàm abijsset , nisi , quùm inter Homines esset , eam sibiviam munivisset . Hercules is gone vnto the gods : but hee neuer had come there , if he had not made his way , whilest hee liued here . Hee had neuer come to Heauen , if hee had not by his vertue paued himselfe a Causey thither , whilest he liued among men . And therefore Seneca bringeth in Hercules , speaking thus of himselfe , and of his owne vertues : — Virtus mihi In astra , & ipsos fecit ad superos iter . My Vertue 't is , hath made a way for Me , Into the Heau●ns among the gods to be . For , as he addeth , in another place : Nunquàm Stygias fertur ad vmbras Inclyta Virtus . — Vertue ne're led to dwell Among the Ghosts in Hell And that , which Seneca affirmeth of Hercules , doth Ennius of Romulus : Romulus in coelo cum Dijs agit aevum . Romulus now liueth in Heauen , among the gods . But how came he thither ? That Tullie expresseth in another place . Quibus tandem gradibus Romulus ascendit in coelum ? By what steps , did Romulus ascend , and climbe vp into heauen ? He answereth his owne quaestion : Rebus gestis , atque virtutibus : By his nobles Acts , and by his vertues . And , that Vertue is the direct and compendious way vnto Felicitie , Aristotle himselfe defineth plainely , in his defining of it to be , Operatio per virtutem in vita perfecta : A working according vnto vertue in a life euery way perfect . But now , all the Quaestion is , Whence this vertue is ? Whether it be , by naturall inclination , from our Parents ? or , of artificiall institution , from our Masters ? or , of morall acquisition , from our selues ? or , of supernaturall infusion , from God ? For , one of these foure wayes it must needes come vnto vs. For the first of which foure wayes , to wit , for Naturall inclination , Tullie standeth ; who setteth downe these positions : Omnia officia , a principijs Naturae proficisci : That all good offices and duties doe onely arise , out of the principles of Nature : And therefore , omnia officia eò referri , vt adipiscamur Principia Naturae : That all our duties doe ayme onely at this ende , to bring vs to the first principles of our Nature . For , as in another place he affirmeth , Est virtus , quasi perfectio Naturae : And yet againe : Est virtus nihil aliud , quàm in se perfecta , & ad summum perducta , Natura . Vertue is nothing else , but Nature brought vnto her perfection & hight . And therfore he setteth downe this for a Conclusion , that , Nature alone can leade vs vnto vertue , if we follow her direction : Naturam ducem nactus , non est quisquam hominum , qui ad virtutem pervenire non possit . Which sentences , in some sense , may be admitted , with good acceptance , if they be interpreted of our originall & vncorrupted . Nature . But , consider of our Nature , as it is now depraued in vs , and by the corrupt Conduicts of our sinfull Parents traducted vnto vs ; and there is nothing more contrarie vnto our nature , then vertue ; nothing more consonant and agreeable , then vice . And therefore Aristotle affirmeth , that , Natura etiam prauè omnia facit : that , Nature doth all things out of order . And , in another place , hee , disputing , which of the two extreame vices , is most contrarie vnto the middle vertue , hee sets downe this for a generall rule ; that , That vice is alwayes most opposite vnto vertue , vnto which our owne nature doth leade vs most willingly . Ea namque , medio contraria magis esse videntur , ad quae nos ipsi quodammodò sumus propensiores . Which manifestly proueth ( as he also , in another place , expresly concludeth ) Nullam fieri virtutem morum , in nobis , naturâ : That no morall vertue is bred in vs , by nature . For the second Opinion , that it is framed in vs by Art , and by the instruction of our Teachers ; Plutarch not onely approueth it , but also hath written a Booke to prooue it , and , Vertutem posse doceri , inscribed it . Which ( as Aristotle well distinguisheth ) is true indeede in intellectuall vertues : as in Arts , and Sciences : they may be taught vs. But in Moralls , it is false . As out of the very name of morall vertues , in the same place , he collecteth : That name importing , not institution , but custome ; and that such vertues are gotten , not by learning , but by practising . And therefore Socrates professeth ( yea and proueth too ) quòd virtus nusquam discatur , nullóque praeceptore percipiatur : That vertue , can neither be learned , nor taught . So that , as Tullie is confuted by Aristotle ; That vertue is not of Nature : so is Plutarch , by Plato ; That it is not of Art. Which Maximus Tyrius also confirmeth . Non fit ab Arte , quòd euadunt boni , sed potiùs beneficio Iouis : It is not by Art , that men are made good ; but rather by the grace and blessing of God. For , as Saint Ambrose very truely obserueth , Vera virtus nihil requirit , nisi Dei gratiam : True vertue requireth nothing else , but onely Gods grace . So that , it is neither of Nature , nor of Art , as Plato in another place expresly affirmeth , reiecting both those two fore-named causes , in one sentence : Apparet virtutem , nec disciplinâ , nec natura ; sed diuinâ sorte suis possessoribus accidere . It neither comes by nature , nor by learning , but onely by Gods giuing . And for the third opinion , That it is gotten of our selues , onely by industrie and practise ; that apparently is Aristotles , in the fore-alledged place . Neque naturâ , neque praeter naturam , virtutes in nobis efficiuntur : sed idonei quidem ad suscipiendas sumus , naturâ : Suscipimus autem ipsas , atque perficimus , per consuetudinem . Vertues are begotten in vs , neither by nature , nor beside nature : But Nature giueth vs a fitnesse and hability to receiue them . But it is onely practise and custome , that ripens and perfects them . But yet ( as Pindarus truely noteth ) All our practise and custome , will but a little profit vs , if God doe not giue his blessing vnto vs. Ad summitatem virtutis pervenerunt , qui labores experti sunt . Cum Dei autem fauore &c. There be many that haue attained to the highest pitch of vertue , by their labour and indeauour . But yet by the assistance of Gods grace and fauour . And therefore Pythagoras giueth vs aduice , not to rely too confidently vpon our owne endeauours , but to ioyne our prayers vnto them , for Gods helpe and assistance . — ad opus accede , Deos , vt id perficiant precatus . Lay hand vnto thy worke , with all thy wit , But pray , that God would speede and perfect it . Otherwise , all thy paine shall be taken in vaine . For , as Saint Bernard truely teacheth : In cassum quis laborat , in acquisitione virtutum , si aliundé eas sperandas putet , quam a Domino virtutum . In vaine doe men labour to attaine vnto ve●tues , if they looke for them elsewhere , then from the Lord of vertues . It is he onely that giueth them , because he onely possesseth them : as Maximus Tyrius affirmeth : Virtutem , quam possidet , tribuit Deus . And therefore Theocritus aduiseth King Ptolome , that hee should , Virtutem a Deo petere ; Pray for vertue , at the hand of God. So that , none of all the three forenamed are the causes of vertue : neither Nature , Arte , nor Industrie . It is true , that all these , in some degree , may be helps : but yet onely as Gods inferior and ministeriall instruments . Nature may plant it , Art may prune it , Industry may water it : but , as the Apostle Paul teacheth vs , Neither is he that planteth , any thing ; nor yet hee that watereth , but onely God , that giueth the increase . And , hee that giueth the increase vnto plants , is hee , that giueth the increase vnto vertues , which are his heauenly plants : as euen Homer acknowledgeth : Iupiter virtutem viris augetque , minuítque , Prout quidem voluerit . God giueth vertue his increase , And lesseneth it , euen as He please . And therefore , it is confessed with one mouth , by all the Heathen , that it is God , that is the giuer of vertue vnto men . Which is the second Branch of our first position . Simonides saith expresly , that , Nemo , sine Dijs , virtutem accepit , neque vrbs , neque Homo : That neither Man , nor Citie , without Gods speciall grace , could euer attaine to vertue . So likewise Pindarus , Boni & sapientes , ex Deo solo proueniunt : Men are made both wise and good , only by the helpe of God. So likewise Theognis , Nemo hominum , neque malus , sine numine , neque bonus : There is no man made either good , or bad , but onely by God. According to that of Salomon , that , God hath made all things , for himselfe ; yea , euen the wicked , for the day of euill . And yet is not God the cause of mens wickednesse . Because hee maketh them not euill , inserendo malitiam , but onely , subtrahendo gratiam , as Aquinas distinguisheth , Not by inserting into any man the motions of sin , but by withholding his grace , which is the bridle of sinne : which being withdrawne , men rush violently of themselues , like vntamed horses , into all kinde of wickednesse . But , though God giue not vice , inserendo malitiam ; yet giueth he vertue , inserendo gratiam . And therefore the Romanes ( as Saint Augustine obserueth ) did consecrate vertue for one of their gods . Thereby plainely acknowledging , that Vertue is of God : yea The free gift of God , as Saint Augustine there affirmeth . Virtutem quoque Deum fecerunt , quae , quia Dea non est , sed donum Dei , ipsa ab illo impetretur , a quo solo dari potest . They haue named Vertue , for one of their Gods. Which because it is no God , but the gift of God , it must onely of him bee sought , who hath onely power to giue it , that is to say , of God : who ( by the consent of the chiefest Philosophers ) is the onely bestower of all vertues . Anax●goras saith , that , Mens ( which is his word for God ) is , Bonirectique causa : The cause of all goodnes . And so likewise , Proclus : Quicquid bonum & salutare competit animabus , causam a Dijs definitam habet . Whatsoeuer is good and healthfull to the soule , it hath his cause defined and appointed of God , Yea , and hee addeth there also the opinion of Plato . Virtutum omnium , corporaliúmque bonorum , velut sanitatis , roboris , institiae , temperantiae exemplaria , Plato probat procedere penès Deum . Plato proueth the Patternes of all vertues and of all corporall endowments , as of Health , of Strength , of Iustice , of Temperance , to proceede from God. Yea , and as Plutarch obserueth , God hath giuen vnto vertue a kind of naturall sweetnesse , whereby it is no lesse delightfull vnto such as doe practise it then it is vnto those , among whom it is practised . Deo adiuuante , placidi , mansueti , & humani mores , nemini eorum , quibuscum viuitur , ita grati , iucundique sunt , vt ei ipsi , qui ijs est praeditus . And this God doth , to allure vs vnto vertue , by the sweetnesse of it . Yea , and as Iamblicus obserueth , God doth not only prouoke vs vnto vertue ; but also reuoketh vs from vice . Ad iusta quidem adiuuans , ab iniustis reuocans . And this we may euidently see in the Scriptures , by diuers notable examples . For when Abimelech intended to haue corrupted Abrahams wife , God withheld him from it . And when Dauid intended to haue destroyed Nabal , God withheld him from it . And Opheus in his hymne vnto Venus ( by whom hee vnderstandeth Diuine and heauenly Loue ) hee maketh a prayer vnto her , to withhold his minde from all filthy and vicious loue . O Dea , nam vbíque habes audiendi acumen , Exaudi ; & laboriosam vitae meae viam Dirigas , tuis , ô veneranda , iustissimis telis , Profanarum extinguens horrendam libidinem cupiditatum . O Goddesse , heare ; for thou canst , whate're , where I pray ; Direct me , by thy righteous helpes , in my lifes tedious way , Quenching prophane and fearefull lusts , that leade my mind astray . He prayeth to God , to withhold him ; because hee could not withhold himselfe . And so , when Achilles intended to haue killed Agamemnon , Pallas withheld him from it , as Homer also testifieth : by that fiction , implying this vnfayned truth , that it is God , which withholdeth vs from euill , as well as which helpeth vs in good . Both which points together , wee may euidently see , in the prayer of the Pharisee : O God , I thanke thee , that I am not as other men are , extortioners , vniust , adulterers . Here be the vices , from which God had withheld him , and for which hee thanketh him . Hee proceedeth on , vnto those vertues , wherewith God had adorned him . I faste twice in the Weeke , and I giue tithe of all that euer I possesse . So that , if a man be not infected with all kinde of vice , he may thanke God for it . And , if hee be indued with any kind of vertue , he may thanke God for that too . For it is onely by the grace of God , that he is , as he is . In which action of the Pharisee , we may euidently see , a direct confutation of Tullies obseruation , that , Nemo quòd bonus vir esset , gratias Dijs egit vnquàm . And againe in the same place , that Virtutem , nemo vnquàm acceptam Deo retulit : That no man had euer thanked God , that he had made him a good man. For we see the plaine contrarie , in the prayer of the Pharisee : He expresly thanked God , that hee had made him so good . So that here is a confutation of his first position . His second is this , That no man euer acknowledged his vertue to haue descended vnto him from God. Which we see againe confuted , by all those seuerall testimonies , that before I haue recited . For they all haue professed , that Vertue is Gods gift . As for the reason , which in that place hee bringeth , to fortifie his position ; That men are praysed for their vertues ; which they could not iustly be , if it were the gift of God , and not gotten by themselues : That is a very false and insufficient reason . For , men are praised , both for their Beautie , and for their strength of bodie . And yet are both these the good gifts of God , and not purchased or gotten by our selues . And therefore , as error is alwayes vnconstant , and neuer true vnto it selfe ; so hee , in another place , both renounceth his owne position , and confuteth his owne reason . His position hee renounceth by a contrarie position , directly affirming , that , Si inest , in hominum genere , Mens , Fides , Virtus , Concordia ; Vnde haec in terram , nisi a superis , defluere potuerunt ? If there be among men ; either Wisdome , or Faith , or Vertue , or Peace ; Whence could any of these come to men vpon earth , but only from the God of heauen ? Naming Vertue , among the rest . And his Reason he confuteth by the instance of Metellus , Maximus , Marcellus , Africanus , Cato , Scipio , Laelius , who were the most vertuous , and the most prayse-worthy persons of the Romane Commonwealth . And yet he affirmeth of them all , that Horum neminem , nisi iunante Deo , talem fuisse , credendum est . That none of all these , could euer haue beene such a man , as he was , if he had not beene helped and assisted by God. So that hee ascribeth their Vertues , and consequently their prayses , vnto God. Thereby plainly ouer-throwing , the ground of his position : and shewing , that vertue may be praysed , although it be of God. Thus you see the great agreement , which the Heathens Philosophers haue with the Scriptures , in ascribing vnto God , to be the Author of all Vertues . 3 Neither is God onely the Author and giuer of growne and perfect Vertue , when it is formed into an habit ; but also of all those good motions , and affections , which are , as it were , the praeparatiues vnto it : or rather indeed the inchoations of it . Those good inclinations , and vertuous propensions , which ( being adult and growne vp ) doe proue the true substance and bodies of our vertues , are indeed not in vs any naturall dispositions ; ( as Tullie would haue them : ) but supernaturall inspirations , and Gods owne celestiall seminations ; as the Prophet Moses expresly affirmeth : The Lord thy God wil circumcise thy heart , that thou mayst loue him , with all thy heart , & liue . So that the first motions of our loue towards God , are onely the motions of his loue towards vs. Hee moueth vs to loue him , that we may liue with him . Without whose grace thus mouing vs , we could haue no motion in vs , at the least not vnto good . For , the Apostle plainely teacheth vs , that , it is God , that giueth vs both the will , and the worke . Hee both giueth vs the vertues , and the feede of them too , which are good affections . For , as the same Apostle in another place telleth vs : We are not able of our selues , so much as to thinke any thing , but all our sufficiencie is of God : So that , with the Prophet Isaiah , we may truely professe : O Lord , thou it is , that hast wrought all our works for vs. And this euen the Heathen themselues doe acknowledge : running through all the steppes of the Apostles former doctrine . One of them telleth vs , that , Nil agimus , nisi sponte Dei. By vs there can be nothing done , But by the will of God alone . Another of them , that wee speake nothing , but by the will of God. Natura humana , nec rationem , nec orationem de Dijs suscipere potest , sine Dijs ; nedum divina opera perficere , sine illis . The nature of man , can neither conceiue , nor vtter any thing of the nature of God , without the helpe of God : much lesse can it doe any worke of God , without him . Another of them telleth vs , that wee cannot thinke any thing , without him : because all our cogitations and thoughts doe come from him . Talis enìm mens est terrestrium hominum , Qualem quotidiè ducit pater , virorúmque , Deorúmque . saith Homer . Such thoughts Men haue , on earth that liue ; As Men may craue , but God doth giue . And so likewise Archilocus , vnto the same purpose : Mortalium mens — — talem praebet identidem Sese , Tonantis summa qualem Quotidie exhibuit voluntas : Mans minde doth dayly such it selfe explay , As Gods great Will doth frame it euery day . So that all the good motions and affections of the minde , the very Heathens doe professe , to proceede from God. And therefore Orpheus , in his hymme vnto Nemesis , prayeth to that Goddesse , to giue a vertuous and good minde vnto men , and to remooue all euill cogitations from them . Da verò mentem bonam vt habeant ; Extinguens odiosas cogitationes , profanas , nimis suprebas , & scelestissimas . Giue , Nemesis , ô giue a vertuous minde to men , Repressing odious , base , and vile , proud thoughts in them . Acknowledging all good motions , to bee Gods inspirations . And so likewise , on the contrarie , they againe professe , that all those wicked and depraued affections , whereby the minde of a man is corrupted , and so led headlong into all kinde of vice , are indeede nothing else , but the suggestions , and temptations of Diuells , and wicked spirits . Daemon vltor ( saith Trismegistus ) ignis acumen incutiens , sensus affligit , & ad patranda scelera armat hominem ; vt turpioris culpae reus , acriori supplicio sit obnoxius , eúmque , sine vlla intermissione , ad insatiabiles concupiscentias inflammat . The reuenging spirit , inflaming the minde with a quicke and sharpe fire , afflicteth our senses , and armeth a man vnto all kinde of wickednesse ; that so he being guilty of a greater fault , may bee obnoxious to a greater punishment . And therefore hee ceaseth not to kindle in our mindes vnsatiable concupiscences . And againe , in another place : Nocentes Angeli , humanitati commisti , ad omnia audaciae mala miseros ( manu iniecta ) compellunt : in bella , in rapinas , in fraudes , & in omnia , quae sunt animorum naturae contraria . The ●urtfull Angells , insinuating themselues into mens mindes , do hale-on poore wretches , as it were by the collars , into all kindes of euills ; into wars , into robberies , into frauds , and into all those vices , which are contrary vnto the true nature of our soules . So likewise Orpheus : Daemones humani saeui hostes , atque maligni , Qui nostris animis vacuis infanda ministrant , Vt semper diram vitam cum crimine ducant . The Diuells , Mens fierce and cruell Enemies , Obiect vnto their mindes strange vilanies , To make their li●es curs'd with Impieties . Which is largely and notably layd open by Porphyrius , out of whom it is transcribed , by Eusebius . Thus , euen the very Heathen , doe both beleeue , that there bee Diuells ; and , that they bee mans most hatefull and cruell enemies : and , that they pi●rce , and insinuate into the mindes of men : seeking there , with all kind of wicked lusts to corrupt them ; that so they may bring them vnto vtter destruction . And so , on the contrarie , they doe likewise beleeue , not onely that there is a God ; but also , that hee is the Author of all good : both giuing vnto vs all kindes of vertues , and giuing vnto vertues all their growth and increase ; yea and their first seedes too , by inspiring into our mindes good thoughts and affections . Insomuch , that Hippodamus affirmeth , that Homines habent virtutem , propter diuinitatis commercium : That men attaine vnto vertues , onely by the commerce and conuersation of the Gods. Who not only helpe vs vnto vertue , by furthering and cherishing our good motions & affections : but further , by extinguishing those wicked lusts and concupiscences , wherewith the Diuell endeauoureth to extinguish vertue in vs. For , that also they adde : Adsum ego Mens , ijs ( saith Pimander in Trismegistus , who professeth himselfe to bee the spirit of God , Mens diuinae potentiae ) qui boni , pij , puri , religiosi , sanctique sunt : praesentia mea fert illis opem . I am present with those men , that are good , and godly , pure , religious , and holy : And that my presence giueth them great helpe and assistance . In what manner , hee sheweth after . Ipsa Mens , ianitoris munere fungens , incidentes in insidias corporis , haudquaquam permitto finem consequi suum . Aditus enim , per quos turpes blanditiae manare solent , iugiter intercludo , libidinùmque●omites omnes extinguo . The Spirit ( performing the part of a Porter ) when as any of them fall into the snares of the flesh , will not permit and suffer them to finish their designe , but shutteth vp the passages of all flattering inticements , and extinguisheth the incentiues of all filthy lusts : By faith thus quenching the fiery darts of the Diuell , as the Apostle speaketh . For , this Spirit is water : in quo , omnia ignita illius peruer si tela extinguuntur : as Nazianzene obserueth . He is a Water , that extinguisheth all the darts of the Diuell , because they bee of fire . And , as this good Spirit ( like a Porter ) repelleth euill spirits , that they cannot enter : so hee also ( like a Souldier ) expelleth them againe , if they chance to enter . Hee taketh from those strong men , the armour , wherein they trusted , and casteth them out of the house , which they possessed . And this also , the Heathen then haue expresly confessed . Dij vera bona dant bonis , quibuscum versantur ( saith Iamblicus , ) suoque commercio prauitatem , passionémque longè ab ijs propulsant ; suoque splendore , tenebrosos indè spiritus arcent . Mali enìm spiritus , intrante Deorum lumine , velut sole , tanquàm tenebrae subterfugiunt . The Gods doe giue to good men those things that are truly good , when they come vnto them ; expelling by their presence , all passions , and vices ; driuing from them , by their light , the Angels of darkenesse . For the light of the Gods , when it entreth mens mindes , driueth away the Diuels , as the light of the sunne driueth away darkenes . So that though the Diuell be neuer so malicious , in seeking to doe men hurt ; yet is God no lesse gracious , in seeking to doe them good : the Diuell , by euill temptations , seeking to corrupt them , and so bring them to miserie : God , by good inspirations , seeking to correct them , and so bring them to felicitie , Which is our next point . 4 For , as the Heathen doe confesse , that God is the Giuer of all Vertue , and Goodnes : so doe they likewise confesse , that God is the Giuer of all Felicitie , & Happinesse . He giueth vs Vertue , as the way of Felicity : & he giues vs Felicity as the reward of Vertue . And therefore , the Apostle Peter telleth vs , that God hath called vs both vnto vertue , and vnto Glory : to Vertue , as the way ; to Glory , as the reward . For , so , Aristotle himselfe hath termed it expresly , Praemium , finisque Virtutis , optimum , diuinúmque quiddam , atque beatum esse constat . It is most certaine , that the reward , and ende of vertue , is such a thing , as is both the best of all other things , and a diuine thing , and a blessed thing . He calleth the reward and ende of vertue , Beatum , that is to say , a blessed thing : because it is Blessednesse it selfe . He calleth it , Optimum , that is to say , the best thing : because there is nothing that is beter then Blessednesse . And hee calleth it , Diuinum , that is , a diuine thing : because it is giuen by God himselfe vnto vs. And this is plainely confessed , both by Christians , and Heathens . The Apostle Iames telleth vs , that Euery good gift is giuen vs of God. And Plato confirmeth this testimonie to be true . Nihil nobis est bonum , quìn Dij praebeant : We haue nothing that is good , but it is giuen vs of God. And therefore Hesiodus calleth the gods , Bonorum Datores : The giuers of good things . And so likewise doth Homer , in the very same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which Plutarch also obserueth in him . But Iamblicus goeth further . For he calleth the Gods not onely Datores , but also Largitores bonorum : Yea & , Omnium bonorum , The bountiful bestowers of all good things . God giueth all good things : and he giueth them not sparingly : not digitulis duobus sumens primoribus ; as the Comick speaketh ; not taking vp a little between his thumbe and his finger : but in a far larger manner . He giueth to the full , with an open hand . He openeth his hand , and filleth all things with his goodnesse : measuring out his blessings , not modio , nor trimodio ; but ipso horreo ; as the Comick speaketh , in another place : not by the bushell , nor by the sackfull , but by the whole Barnefull . For all the Barnes-full in the world , are nothing else , but Gods bounty , and Gods gifts vnto their Possessors . So that , hee may be called truely Largitor bonorum , he giueth them so largly . And yet , as Turtullian truely noteth , God is not , Profusor bonitatis ; but Dispensator . He is not a rash powrer-out of his benefits ; but a wise Disposer of them . Because , as in another place he addeth , Nec ratio , sine bonitate , ratio ; nec bonitas sine ratione , bonitas est . Neither is reason , without goodnesse , reason ; nor goodnes , without reason , goodnes . And therefore God , who is not irrationabiliter bonus , not good without reason , disperseth his good things , with a liberall hand : but he disperseth them , with an exact and vpright iudgement . Now , if God be the giuer of all good things : then must hee needs be the giuer of Felicitie too , which is the principall good thing : If of the smaller and lower goods , then much more of Felicitie , which is the greatest and highest . For Plato maketh that collection . Ipsum bonorum omnium authorem cur non maximi etiam boni causam arbitrabimur ? He that is the Author of all good , why should hee not be the Author of the greatest good ? Yea , and Aristotle himselfe inferreth the same conclusion : Si aliquod aliud Deorum est munus hominibus , consentaneum est rationi , & felicitatem a Dijs ipsis dari , & eò magis , quò 〈◊〉 humanis bonis est praestabilius . If God hath giuen vnto men any other gift or bounty , then st●ndeth it with reason , that hee should also giue felicitie : yea , and that so much the more , by how much that gift is better . Whence he concludeth , that Felicitie is giuen to men by God : because it is the best of all other gifts . As Plato , from the same ground , concludeth the same , for wisedome , in the place before alledged . Which , in another place , he affirmeth directly , to be the true Felicitie . Sapientia , ipsa felicitas est : Quod puer quivis intelligat . Wisedome is the true felicitie : as euery Child may vnderstand very easily . And therefore , Homer doubteth not to affirme expresly that it is onely God himselfe , that is the giuer of Felicitie . Iupiter ipse distribuit felicitatem Olympius hominibus . The highest God , is th' onely He , That giues to Men felicitie . And Solon prayeth vnto the Muses , to obtaine felicitie for him , from the Gods : — Musae ? Felicitatem a Dijs immortalibus mihi praebete . O Muses , bring me happines , Which must come from Gods Holines . For , as Eu●ipides truly noteth : Nemo , Dijs invitis , vel felix est vel infelix . No man , against Gods will , Is either well , or ill . And , as I obserued before of Vertue , so may I now againe obserue of felicitie that the Romans consecrated it , for one of their Gods : thereby plainely insinuating , that as Vertue , so Felicity , is the onely gift of God. Both which points are affirmed , by Maximus Tyrius , in expresse and plaine words : Ex Iovis nutu , actiones virtutis , felicitatésque hominum pendent . Both the actions of vertue , and all humane felicitie , doe absolutely depend vpon the beck of God. Thus the Heathens confesse , that not onely Vertue , which is the way vnto felicitie ; but also that Felicitie , which is the reward of Vertue , are both of them , the gifts of Almighty God. And therefore they must needs confesse , There is a God , 3 Nay , they goe yet further . For , they not onely teach vs , that There is a God : and that hee is the Giuer of Felicitie vnto men : but also , that hee himselfe is the true Felicity of them . Which the Romanes implyed , in consecrating Felicitie , for a God. For , thereby they insinuated , not only that Felicity is of God : ( the point before noted : ) but also that God is the onely true Felicity : the point now in hand . Which they demonstrate vnto vs , by a Gradation , of three degrees . First , that Vertue and Godliness● doe so strictly vnite a man vnto God , that , in some degree , that it maketh him partaker of the diuine and heauenly nature . Secondly , that this neere coniunction of man vnto God , doth bring him vnto heauen , which is the place of Gods dwelling . And thirdly , that there it maketh him partaker of Gods most blessed and beatificall vision ; which is the highest summitie of all true felicity . And all these three points are so taught by the Heathens , as though they had bene catechized in the Schoole of Christians . For the first of which three points , it is the constant doctrine of the wisest of the Heathen , that mans felicitie , consisteth especially , in conforming himselfe vnto the nature of God , and in making himselfe to be like vnto him . So saith Iamblicus : Felix est , qui Deo , quatenus fieri potest , similis est . He is an happy man , that maketh himselfe as like vnto God , is hee possibly can . So Syrianus , the master of Simplicus : Boni causa est , vt cum Deo similemur : It is the cause of all good , to make a mans selfe to bee like vnto God. Now , that likenesse with God , cannot bee attained , by any thing else , but onely by Iustice , Vertue , and Goodnesse : as Seneca truely teacheth . Parem Deo pecunia non facit , sed animus ; & hic rectus , bonus , magnus . It is not thy money , but it is thy minde , which maketh thee conformable and like vnto God ; if it be a iust , and vpright mind , a vertuous , and good mind , a noble , and a great mind . This vertue makes a man , not similem Deo , but parem Deo , saith Seneca : not like vnto God , but , in some sort , euen equall with God. For Aristotle citeth it , as a common opinion , that , Ex hominibus Dij fiunt , ob virtutis excellentiam : That by the excellencie of vertue , euen men doe attaine to a kinde of Diuinity . A very excessiue and hyperbolicall speech : but yet diuers such there be vsed not onely by Heathens , but also by Christians , to expresse that great affinitie , and neere coniunction , which vertue maketh betweene God and man. Saint Augustine saith , that it maketh a man partaker of God. Dei sunt participatione foelices , quicunque sunt veritate , non vanitate , foelices . They that haue indeed the true possession of blessednesse , and not the false imagination of it , are blessed , by a kinde of participation of God. The Apostle Peter saith , that it maketh a man partaker of the diuine and godly nature . For , as Porphiry obserueth of wickednesse and vice ; that it transformeth a man into the nature of a Diuell : so is it also true , of vertue and goodnesse ; that it conformeth a man vnto the nature of God. Yea , and some haue gone so farre , as to say , it makes vs Gods. So saith Hierocles , that , Finis vitae , est , Deum facere , ex homine : The end of mans life , is , to make a man become a God. So Seneca , in the fore-alledged place . Animus rectus , bonus , magnus , nihil est aliud , quàm Deus in humano corpore hospes : A good , and vertuous minde , is indeed nothing else , but a very God , abiding for a time , in the body of a man. Neither haue Christians themselues abstayned from these exaggerated amplifications ; the better to recommend vertue , and goodnesse vnto vs. The Apostle Paul telleth vs , that , He which is ioyned to the Lord , is but one spirit with him . And Boetius telleth vs , that God only is our blessednesse : and that therefore , whosoeuer by God is made blessed , hee is made by him , A God. Deum esse ipsam Beatitudinem , necesse est . It is absolutely necessary , that God himselfe should bee mans Felicity . So likewise Palingenius : — Deus ipse supremum est , Eximiumque bonum , propriè , vereque vocandus . Quem qui habet , is debet foelix dici , atque beatus . God is the onely supreme good , so properly exprest , Whom whosoeuer hath , he may , be happy call'd and blest . And so it is indeed : because Felicity is Summum Bonum , that is , The supreme and the chiefest Good. And therefore , if God were not The true Felicity , he should not be The supreme good : but should haue a superior good aboue him , and himselfe bee but a second and inferior good . Whereupon hee addeth but a little after , that if God himselfe be the supreme Good , that hee which obtaineth that same supreme good , hee therewith obtayneth to bee made a God : Quoniam beatitudinis adeptione fiunt homines beati ; & beatitudo vera est ipsa diuinitas ; diuinitatis adeptione fieri beatos , necesse est ; sicut iustitiae adeptione iusti , sapientia , sapientes fiunt . Omnis igitur beatus Deus . Because , by the getting of blessednesse , men are made blessed ; and true Blessednes is nothing else but God ; therefore , by the getting of God , men get to bee blessed , as by the getting of Iustice to bee iust , and of Wisedome , to be wise . Therefore whosoeuer is blessed hee also is a God. So Nanzianzene proueth the Holy Ghost to be God , because otherwise he could not make him a God. Si eodem mecum est in ordine , quo pacto me Deum reddit ? And his Expositor , Elias Cretensis , deliuereth his sense in the same hight of words . Nimirùm Spiritus Sanctus , quum natura sua & sanctus sit , & Deus ; nos homines sanctificat , ac Deos reddit . The Holy Ghost being by nature both holy , & God , by sanctifying vs men , maketh vs become Gods. So likewise Dionysius : Salus non aliter existere potest , nisi ij , qui salutem consequuntur , Dij fiant : A man cannot otherwise attaine vnto saluation , then if he first be made a God. Which exaggerations of those fathers , and Scriptures , must not be expounded , according to the letter , as thogh men could be made to be Gods indeed : for that is a thing vnpossible : But the true meaning of them is , that by our imitation of Gods vertue and goodnesse , we are made so like vnto him , and so neerely ioyned with him , that we may bee sayd ( in some sense ) to be made partakers of his diuine nature : because all those vertues in him are nature . And therefore we may obserue , in al the forenamed places , that there is a mollification vsed , to reduce the fore-named Apotheosis and Deification , within the compasse of this sense . Dionysius Areopagita , where hee saith , that , All they which shall attaine the saluation of God , must first be made Gods : addeth ( for explication : ) Dei porrò effectio , est Dei , quoad fieri potest , imitatio , & cum eodem coniunctio , atque ( vt ita dicam ) vnio . The being made a God , is nothing else , but the imitation of God , and a coniunction with him , and ( that I may so speake ) a very vnion . Elias Cretensis , where hee saith , that the Holy Ghost doth make men Gods , addeth , that it is , per adoptionem , & gratiam : that this making of them Gods , is but onely Gods adopting them , by grace , to be his Sonne , So Nazianzen expoundeth , His being made a God , to be nothing , but onely , His coniunction with God. Quo pacto me Deum reddit ? vel quo pacto me coniungit Deo ? Which coniunction with God ( as Trismegistus teacheth ) is onely effected by religion , and godlinesse . Propè Deos accedit , qui mente , qua Dijs iunctas est , diuina religione Dijs iunxerit . That man commeth neere vnto God indeed , that ioyneth his soule vnto him , by piety and religion . So likewise Boetius , where hee saith , that , Beatus omnis , Deus : Th●t euery one which is blessed is thereby made a God : hee addeth for the qualification of that speech : Sed n●tura quidem vnus , participatione verò nihil prohibet esse quamplurimos : Yet there is but one God , by nature , but there may be many Gods , by participation . Not by the true participation of his naturall deitie , but of his vertue , and of his felicitie . Yea , and euen the Apostle Peter himselfe doth vse a further modification , euen of this participation . For , where hee telleth vs , that there be great and precious promises giuen vnto vs , That we should be partakers of the Godly nature : lest wee should misconstrue this participation , to be intended of Gods true nature or deitie , hee expoundeth himselfe plainely , that this participation of the diuine nature must bee gotten , by flying of corruption , by ioyning vertue with our faith ; and with vertue , knowledge ; and with knowledge , temperance ; and with temperance , patience ; and with patience goodlines ; and with godlines , brotherly kindenes ; and with brotherly kindnes , loue ; Which is the bond of perfection , and tyeth a man strictly vnto God. And this is the first degree of our felicitie with God , which is affoorded vnto vs , in this present life . There be two degrees more : which come not vnto men , before the life to come . The first , that vertue brings vs vp to Heauen , which is the place of Gods owne dwelling , and there maketh vs to liue aeternally with him . A thing plainely confessed , euen by the very Heathen . Pythagoras affirmeth , in his verses , that : — Si , relicto corpore , ad purum aethera perveneris , Eris immortalis Deus , incorruptibilis , nec ampliùs mortalis . When as our Soules our Bodies shall forsake , And to the Heauens they shall themselues , betake ; Then shall we be , as Gods immortall beene , All incorrupt ; no longer mortall men . For we shall then enioy God : who is our very life : as the Prophet Moses testifieth : yea the life of our life , our vita vitalis , as the Orator speaketh whereas this our present life , is but vita mortalis : a transitory and a mortall life . But this ( saith the Apostle Paul ) we know , that if our earthly Tabernacle be dissolued , we haue a building giuen vs of God , which is an house , not made with hands , but aeternall in the heauens . And therefore saith Musonius , that Vir bonus , est civis vrbis Iovis ; quae constat , ex hominibus , & Dijs . That he , which is a good ; man , shall bee a Citizen of the Citie of God ; which is a Citie , common vnto Gods with men . Which is a probable ayming at the Heauenly I●rus●lem : which in the Booke of the Apocalypse , is described vnto vs. I saw the Holy Citie , new Ierusalem , come downe from God , out of heauen , praepared as a Bryde , trimmed for her husband . And I heard a great voyce , out of Heauen , saying : Behold the Tabernacle of God is with men , and hee will dwell with them , and they shall be his people , and God himselfe will be their God with them . Vpon which our cohabitation with God , Tullie saith , that we are , Deorum quasi Gentiles ; the Countrymen of the Gods : Nay generis divini , the Kinsmen of the Gods , as he addeth in that place : of their owne generation : as Aratus speaketh . And therfore Tullie , in another place , speaking of the state of God , and vertuous men after this present life , he saith , that they shall liue among the Gods : Qui in corporibus humanis , vitam sunt imitati Deorum , his , ad eos , a quibus sunt profecti , facilis reditus patet : Such as haue liued the life of a God in the body of a man , shall finde an easie passage vnto God : because from him they haue descended . So that , God calleth those men to liue with him in heauen , with whom he himselfe hath liued vpon earth . Now the way , whereby they ascend vp into Heauen , there to liue with God , is , by instructing themselues in the knowledge of God : As some , euen of the Heathens themselues , haue taught vs. Trismegistus saith expresly , that , Vnica salus homini , est cognitio Dei : & haec ad Olympum ascensio . The happines of man is the knowledg of God : and this is our way , of ascending into heauen . Agreeing well with that of our Sauiour Christ : This is life aeternal to know thee , to be the onely true God , and whom thou hast sent , Iesus Christ. For , as Bernard truly noteth , Summum bonum hominis , est plena & perfecta agnitio Creatoris : The happines of the Creature , is the knowledg of his Creator : Not a naked , or an idle knowledg ; but a knowledg , which is ioyned with the practise of vertues . As the Apostle Peter teacheth vs. Ioynes with vertue knowledge . For , if they be not ioyned , they can neither of them profit . Nihil enim prodest exercere virtutes , nisi noveris Creatorem : saith S. Hierom : Nec Dei veneratio proficit ad salutem , nisi praecepta Conditorts impleueris . It profiteth nothing , to exercise vertue , without the knowledg of God : and it profits as little , to haue the knowledg of God without the practise of vertue . Wee must therefore ioyne theorical and practicall vertues together , and by them , as by two legges , ascend into Heauen . Which is the true Paradice , where mans blessednes dwelleth . As Stobaeus alledgeth , out of Sophocles : In Iovis tantùm hortis , beata felicitas . The Paradice of God , Heauen , onely is : The onely happy place of perfect blis . And vnto this heauenly Paradice , it is vertue that bringeth vs. And that by the confession , euen of the very Heathen . For , — Locum Virtus habet inter Astra , saith the Tragick Seneca : Virtue enioyes her place among the Starres . And she giueth to the vertuous , their place aboue the starres , seating them among the Gods. As they instance , in the Examples , both of Hercules , and Romulus : which before were touched by vs. As the same Tragick in the same Tragedie affirmeth expresly : — cum summas Exiget horas consumpta dies , Iter ad superos gloria pandit . When the last howre is out , of the last wasted day , Then Vertues glory is that , which vnto Heauen mak's way . And this is the second degree of our Felicitie with God ; that , by vertue , men are brought to liue eternally , in Heauen , which is the place of Gods owne dwelling . The third of them , is this ; That , by vertue , we are brought to enioy Gods blessed presence : whereby wee enioy that infinite happinesse , that cannot possibly be conceiued by vs. As the Apostle Paul teacheth vs : Those things , which the eye hath not scene , neither the eare heard , neither came into mans heart , hath God prepared for them that loue him . The particulars whereof , if they cannot bee conceiued , they cannot be expressed . Onely the Psalmist ( in the generall ) expresseth thus much , that , In his presence is the fulnesse of ioy , and , at his right hand , there are pleasures for euermore . And therefore , our Sauiour Christ placeth the highest pitch of the blessednesse of man , in the sight of God : Blessed are the pure in heart , for they shall see God. And S. Chrysostome , he placeth the highest pitch of the miserie of man , in the depriuation of this beati●icall vision . Satius est enìm , mille fulmina sustinere , quam vultum illum , mansuetudinis pietatísque plenum , nos tamen aversantem , videre ; & illos oculos placidissimos , nequaquam , nos aspicere , sustinentes . It were better , to suffer the fearefull flashes of a thousand lightnings , then to see that sweete countenance ( so full of pietie , and mildnes ) to be offended at vs , and those amiable eyes , not enduring to behold vs. This is worse , then to endure a thousand torments , and a thousand Hells : as hee writeth , in the same place . Therefore , as no tongue can expresse the torment and miserie of condemned soules , in being shut out from Gods blessed presence : so can no tongue expresse the comfort and blessednesse of the soules of the righteous , by enioying the light of Gods most gracious countenance : which yeeldeth more ioy and comfort to the heart , then can bee conceiued by the heart . Whereupon the Prophet Dauid prayeth vnto God , that hee would but shew him the light of his countenance , and he should be saued . For , Deum videre , est vita animae : saith Gregory Nyssen . The very life , whereby the Soule is maintained , is only the beholding of the glorious face of God. And this is a Doctrine , which is not altogether hidden , euen from the very Heathen . Who teach , that , the enioying of God , and of his gracious presence , is the absolute perfection of all humane happines . So saith Ouid : Felices illi , qui non simulacra , sed ipsos , Quique Deûm coram corpora vera vident . Thrice happy such as see Their Gods , in person true , As in themselues they be , And not in painted hue . Groping at that Diuinity Doctrine , that , Mans blessednesse consisteth in beholding of Gods countenance : not in a specular , and aenigmaticall vision ; but in a cleere , and immediate one , as Aquinas , or rather indeede , S. Paul himselfe , speaketh . And this was that , which Aristotle aimed at , if hee could haue hit it : when he so much preferred the Contemplatiue Felicity , before the Actiue : because the Obiect of it , is God. And therefore affirming of contemplatiue persons , that they be Dijs immortalibus amicissimi : The best beloued of God. Because , as S. Augustine affirmeth , By Contemplation , they looke God in the face : which there hee calleth , Summitatem contemplationis : The highest ascending of our contemplation . Hence the Platonicks affirmed , that , Frui Deo , est summum hominis bonum , that , The Blessednesse of man , is , to enioy God. An ancient Doctrine among the Heathens : as appeareth in Trismegistus : who deliuereth the same sentence , almost in the same words : Summum bonum animorum , est Deo frui . Which fruition of God , S. Augustine , in another place , expresseth to be , Non sicut corpore fruitur , aut seipso animus , aut amico amicus ; sed sicut luce oculus . That enioying , which good and godly men haue of God , is not like that enioying , which the soule hath of the body ; nor like vnto that neither , which it hath of it selfe ; nor like vnto that , which a friend hath of his friend : but like vnto that , which the eie hath of the light . Which is indeed so great , that , without it , the eye hath no vse of it selfe , but is as good as dead . And so is the soule too , without the sight of God. And therefore sayth Boteius , Felix qui potuit , boni Fontem visere lucidum . That man is blest , that can behold , and euer come to see The blessed God , the Fountaine cleare of all good things that be . For , With thee ( saith the Psalmist ) is the fountaine of life , and in thy light shall we see light . Thus , both Christians , and Heathens doe confesse , that God himselfe is Mans true happines , and the rich reward of all true godlinesse : as S. Augustine truely teacheth : Deus , est cultus sui , merces . God is the true recompence of his owne seruice . And Beda likewise , vnto the same purpose : Praemium virtutis , est ipse ▪ qui virtutem dedit . Our best reward of vertue , is , euen hee himselfe , who is the giuer of vertue . Yea , and this , euen God himselfe professeth of himselfe . For hee telleth Abraham , that , He is his buckler , and his exceeding great reward . Now , if God bee both the giuer of vertue , and the rewarder of vertue with felicitie , yea and felicitie it selfe , which is the reward of vertue ; then must there needes bee a God. But , the former of these is proued , both by Holy Scriptures , and by Heathen Writers . And therefore the latter followeth . CHAP. 9. The Mathematicks shew , that there is a God. 2. And more particularly , Geometry . 3. Which , by a Geometricall pricke , doth leade men vnto some knowledge of God. 4. Of whom ( in diuers powers ) it hath a kind of resemblance . WE haue now passed ouer , both the Metaphysicks , Physicks , Phisicke , Politicks , and Ethicks : in all which seuerall learnings wee haue learned , There is a God ; both by Reasons , and Authorities . We are now come to the Mathematicks : Which , as they are something more abstracted from sense , and from sensible Obiects , then any of all those fore-named Sciences ; so can they no● yeeld vs such sensible Arguments , to proue this great Conclusion , as the former can . For the proper subiect of the Mathematicks ( especially of those two Arts , of Geometrie , and Arithmeticke ; which I handle in this Chapter , and in the next after ) is onely to consider , of Quantum , secundùm se : Of Quantities by themselues , abstracted from their subiects . And therefore we must not looke from them , for either discourses , or demonstrations , or positions , directly & categorically to this purpose . But yet wee may draw , per obliquum ductum , similitudes , and resemblances from both those two Sciences : whereby we may ascend in our contemplation , euen vnto diuine and celestiall knowledges : as by the shape of the shadow , we may gather assuredly , the shape of the body , For , as Ficinus hath truly obserued , to this purpose ; Mathematica ita se habent ad diuina , vt vmbrae ad corpora : Mathematicals are proportiooned vnto diuinitie , as the shadow to the Body . And therefore saith Alcinous that , Mathematicorum consideratio , est praeludium ad diuinorum contemplationem . The consideration of the Mathematicks , is as it were , a praeludium ; vnto the contemplation of diuine and heauenly things . For , the very end of the Mathematicks ( as Plato teacheth ) is nothing else , but this ; Vt ad diuinam naturam considerandam , nos conferamus : quatenùs hanc hominibus inspiciendam Deus largitus est . Quam nunquam sine his artibus assequemur . The end of the Mathematicks , is , to leade vs men intentiuely to consider of the nature of God , and to contemplate of it , so farre , as it is lawfull to inquire into it . Which we can neuer compasse , without the knowledg of Mathematicall Arts. And therefore Aristotle calleth the Mathematicks , Divinam mathe sin , that is , a diuine learning : because they leade men vnto the knowledg of diuine and heauenly thing . Now , vnder the name of Mathematicks are comprehended foure Arts : Geometrie , Arithmetick , Astronomie , and Musick , Which Mathematicall Arts and sciences ( as some of the learned haue wittily obserued ) were practised by God , in his creation of the world . He vsed Arithmetick , in knitting all the innumerable parts of the world , in one body together : Geometry , in giuing vnto euery one , his proper forme and figure : And Musick , in ioyning them , in so concent-full an harmonie , each of them with another . Vnto which Mathematicall conceit , doth Coelius Rhodiginus think that place in the Booke of Wisedome directly to allude : That God hath made all things , in Number , Weight , and Measure : referring Number , to Arithmetick ; Weight , vnto Musick ; and Measure , to Geometrie . And Plutarch , interpreting that position of Plato : Deum semper Geometriam exercere , saith , in expresse words : That God made all things , Ratione , & Mensura , & Numero : in Wisedome , Measure and Number . Out of certaine grounds in all which Arts , we may collect , That there is a God though not Mathematica certitudine ( which , as euen Aristotle himselfe yeeldeth , is not in all things to be required ) yet more then Dialectica probabilitate , I will giue you but a litle tast , in euery one of those forenamed Arts : because these Mathematicall Subiects , being meere abstracts from sense , they cannot so familiarly , Influere in sensus , nor be so plausible to the vulgar vnderstanding , as other more popular Arguments can . 2 Let vs beginne with Geometry : which ( as Plato affirmeth ) doth Animum attollere ad veritatem ; atque ita ad Philosophandum praeparare , vt ad superior a convertamus quae nunc ( contrà quàm decet ) ad inferiora deijcimus . Geometry ( saith he ) erecteth a mans minde , vnto the searching of the truth ; and so praepareth his thoughts vnto Philosophie , that it maketh him to direct them , vnto those things , which are aboue ; which now hee directeth vnto the things which are below . Performing that office , whereunto the Apostle Paul so earnestly exhorteth vs : to make vs seeke for those things , which are aboue . Plutarch is more definitiue , and punctuall , in this point ; expressing more particularly , what those Superiora be : namely , that , by them is intended the very nature of God. For he saith , that the very end of Geometrie is nothing else , but onely to sublime mens mindes aboue their senses , ad naturae sempiternae contemplationem : to the contemplation of Gods aeternall Nature . Whereupon Max. Tyrius calleth Geometry ; Nobilissimum Philosophiae membrum : The most noble part of Philosophie . And the Greek Philo calleth it , Principem & Metropolin reliquorum : The prime and Metropolitan of the Mathematicall Sciences : because it doth , Intellectum veluti repurgare , & paulatìm a sensibus liberare . It purgeth mens vnderstandings and refineth them from the drosse of their senses . As we may see , in Pythagoras ; who hauing found out the truth of a certaine Geometricall Conclusion for which he had a long time before beene studying , he offered vp a Sacrifice vnto the Muses : thereby insinuating , that his illumination came from aboue : and so , by his Geometry , was ledde vnto the worship of the Deitie ; though vnder the title of the Muses . And therefore , saith Aristotle , that Qui dicunt , Mathematicas scientias , nihil de bono & pulchro dicere , falsum dicunt . Dicunt enim , & maximè ostendunt . Nam , etsi non nominant ; cùm tamen opera & rationes ostendunt , nonnè dicunt de ijs ? Those men that affirme , that Mathematicall sciences doe no way intreat of either Goodnesse , or Beauty , they affirme it very falsely For the Mathematicks doe discourse of them both . And , though they doe not expresly name them ; yet , when they intreate both of their works , and of their reasons , doe they not then intreate of the things themselues ? So that , though the Mathematicks doe not intreat directly of God , who is that Bonum , and Pulchrum ; yet , in that they doe speake & intreate of his works , they doe obliquely speake of him . And though they conclude not so directly & perēptorily , in this subiect of diuinity , as they do in their owne proper subiect of Quantitie ; wherein , as the Orator obserueth they doe not persuadere , sed cogere ; yet , euen here , they doe affoord vs such apt and fit resemblances , as , though they doe not cogere , yet may they well persuadere : Such as well may induce vs , though they doe not inforce vs. 3 And first for Geometry , there is one maine position in it : which though it be proper and naturall vnto that Art ; yet leadeth it vs , by consequence , vnto that aeternall and supernaturall power , which is called God. And that breefly is this : that , Punctum est principium omnis lineae . So that , all magnitudes and continuities are deduced from one originall prick . And therefore Proclus calleth Punctum , magnitudinis parentem , & authorem : hee calleth a Pricke the parent of all magnitude . Which position , as it hath his Mathematicall truth , in Geometry ; so hath it his Physicall truth , in naturall Philosophy . From whence it must needes follow , that all those so largely extended lines , in the greatest bodies of the world , doe lineally descend from one onely prick ; which , in it selfe , is indiuisible . Now , what can bee this one indiuisible pricke or point , which is the Author of all those huge magnitudes , which are euidently seene in those vast , and extended bodies of the world , the heauens , and the elements , but onely God himselfe ? Can all those huge dimensions of those immense bodies , such heights , such bredths , such depths , and such thicknesses , bee possibly deduced from any other pricke , then onely from God ? who , though hee be both higher then heauen , deeper then hell , broader then the sea , and thicker then the earth ; yet is hee , like a pricke in euery line of all of them ; and , as vtterly vncapable of any diuision , as is the very pricke of the Mathematician , which cannot be diuided , by the ege of very thought . Vnto which Mathematicall conceit , of deducing all magnitudes , and all their dimensions , from God , as from their true Originall point ; the Apostle Saint Paul doth seeme to allude , when hee exciteth vs , to comprehend , what is the bredth , and length , and depth , and height , &c. 4 And indeed , if wee consider of the nature and power of a point or a pricke in a line , and in all other continuities whatsoeuer , whether solides or plaines ; wee may easily perceiue , that there is in a pricke , a very great similitude and resemblance of God. For first , as a point or pricke is the very first fountaine of euery line , which is indeede nothing else , but only fluxus Punctotum : so this whole vniuersality of things , which wee call the World , is indeed nothings else , but a production , and elongation , and dilatation of the naturall goodnesse of Almighty God. The goodnesse of God is the onely true point , from which all created things doe proceede . For , as Dionysius Areopagita very truely teacheth : Deus , bonitate ductus , omnes naturas in lucem protulit . God , being onely led by his owne naturall goodnesse , was thereby induced to create and make all things . This is the true Center of all good things , which are but as the radij , that bee drawne from it . And this is that , which the Pythagoreans aymed at , in holding this position , that , Mathematicorum principia , sunt omnium rerum principia . That the Principles of the Mathematicks , are the beginnings of all things . Secondly , as in euery line , and in euery part of it , wheresoeuer you cut it , you shall surely finde a pricke ; which was a communis Terminus vnto both the diuided parts , being the beginning of the one , and the end of the other , and which knitted , and vnited them both together : so , in euery part of the world , which soeuer you contemplate , you shall find the mighty power of the Spirit of God ; which , like a common bond , knitteth all the seuerall parts of euery thing together , and vniteth them all , in one common nature . And this is manifestly acknowledged , euen by the Heathen Poet : Principio , Coelum , ac Terras , camposque liquentes , Lucentemque globum Lunae , Titaniaque astra , Spiritus intus alit : totamque infusa per artus Mens agitat molem , & magnose corpore miscet . From first beginning , there hath bene a certaine inward Spirit , Supporting Heauen , and Earth ; and Seas , Moone , Stars , and all things by it . Which Spirit , like the Punctum is in Mathematicke body , And so transfus'd in all the World , through all the parts that may be : That , as the Soule ( for such it is ) by mouing can be proued , So all the Worlds vast body is , by this Soule , euer moued . Thirdly , as a pricke is the end of euery line , Linearum terminus , as Aristotle speaketh , the extreame point , wherewith it is shut vp and determined : so is God the end of all his Creatures . Hee is both , that Terminus à quo , from which all things doe proceede ; and that Terminus ad quem , vnto which they all are referred ; and that medium per quod , by which they are all of them vnited . And all this is confessed , euen by the very Heathen : who do all affirme of God , with one generall consent , that it is he onely , which doth , Et principium , & media , & finem rerum omnium tenere . That God holdeth in his hands , both the Beginning , and Middle , and End of all things . Yea , and this also , the Apostle Paul directly affirmeth , though in somewhat other termes , when hee telleth vs , that , Of him , and through him , and to him , are all things , Of him as of their Beginning : Through him ; as by their Middle , tye , and Bond ; and , To him ; as to their End. For so , Origen expresly interpreteth those threetermes . Ostendit , Principium omnium , ex ipso ; Conseruationem , Per ipsum ; Et Finem , In ipsum . So that , God is that Punctum , in euery part of the world , from whom , euery Creature in the world doth proceede ; by whom , they are preserued ; and vnto whom , they bee destinated . And this is that resemblance , which Geometry affoordeth , to adumbrate the nature of God vnto vs. CHAP. 10. Vnity in Arithmeticke , doth leade men vnto God. 2. Which is affirmed by Philosophers , to bee the Originall of all things . 3. Yea directly affirmed to be Gód himselfe . 4. With whom , it hath , indeed , a very great resemblance . THE second of those Mathematicall Arts , is , Arithmeticke : wherein wee doe find another paralel position vnto that , which formerly wee found in Geometry . For , as Geometry teacheth vs , that Punctum , est Principium omnis lineoe : so Arithmeticke teacheth vs , that Vnitas , est principium omnis numeri . As all magnitude ariseth , from one only pricke : so all multitude ariseth , from one only vnity . For Punctum , and Vnitas , differ no more but thus ; that Punctum , est Vnitas sine numero ; and Vnitas , est punctum sine loco . And therefore , Zaratas , the Pythagorean , called Vnitatem , numeri patrem . Hee calleth an vnity , the father of all numbers . Because ( as Boetius very truely teacheth ) Omnis pluralitas est ex vnitatibus : All numbers are nothing else , but a coniunction of vnities . Now , if vnity be the parent of all multiplicitie , it must needs from thence follow , that all this multiplicity , and variety of so infinite many things , as wee see in the world , doe draw their originall , from onely vnity . For , one vnity is the beginning of all plurality , as well in numero numerato , in that which is numbred , as in numero numerante , that which numbreth : as Trismegistus expresly testifieth . Omnes res ab vno fuerunt , iuredicatione vnius ; & fuerunt nataeres omnes , ab hacrevna , aptatione . All things proceeded from One , by the Law of that One ; and all things came of that One , by the adpatation of all vnto that One. And this was that , which the Pythagoreans aimed at , in holding this one opinion so stisfly : Ex numeris , & Mathematicorum initijs , omni proficisci : That all things proceede from numbers , and from the first principles of the Mathematicians , that is , from Punctum , and Vnitas . Which are prima , and ( as it were ) minima naturalia , in the two principalls of all Mathematicall Arts. Punctum , in all Geometricall continuities ; and Vnitas , in all Arithmeticall numbers . These two , in the opinion of the Pythagoreans , are the very first beginnings , and originalls of all things . But especially this latter , especially this Vnity : which they make the onely cause of the whole vniuersity : maintaining this position ( as Aristotle reporteth their opinion ) Numerorum elementa , entium quoque cunctorum esse elementa . That the Elements and first 〈◊〉 of Numb●rs , are also the prime principles and originalls of all thi●●g . Now this Numerorum Elementum , this beginning and principle of all Numbers , is onely Vnity . And this Pythagoras made the originall cause of all thing● . Vnto which hee referred both the motions of the Heauens , and the generations of liuing Creatures , and finally all things . Omnia numeris ac●epta ferebat , tam conversiones syderum , quam ortus animalium . Hee deriued all things from Numbers ; as well the reuolution of the Starres , as the originall of all Creatures . 2 Yea , and as it is held by the consent of Philosophers , that Arithmeticall Vnity is the cause of all numbers : so is it held by them likewise , that Metaphysicall Vnity is the generall cause of all things . Iamblicus saith , that , Quaecunque sunt , per vnum sunt . What things soeuer are , are all by One. And Trismegistus saith , that , Monas , est omnium , principium , radix , & origo . Vnity is the beginning , roote , and originall of all things . And againe , that , Exvno prin●ipio , cuncta dependent : Principium , ex vno . That all things depend vpon one first principle : and it , vpon the vnity of it selfe . And that which hee saith , Anselmus plainely proueth in Monologio , as I haue partly touched before . Yea , and so doth Hugo de Victore too , by this inuincible reason ; that , Si diuersa intùs consilia praesidentium essent , ipsi se forìs rerum cursus ab inuicem aliquandò diuiderent : nunc autem , omnia dum sic concorditer ad vnum finem currunt ; profectò indicant , quòd vnus est fons , & origo , vnde procedunt . If there were diuers Authors , there would be diuers counsells ; if diuers counsells , diuers courses : whereas now all things running in an vniforme course , vnto one , and the same end , doe thereby euidently shew , that they all doe proceede from one and the same beginning . Aristotle he sayth , that , Vnum , est Dualitate prius : That Vnitie , is before all Duality : which followeth by necessitie , vpon the order of very nature . For Principium , is , by nature , before his Compositum . Now Dualitie is nothing but a composition of two vnities . Yea , and in the same place , it appeareth againe , that there were certaine Philosophers , which held this opinion , that there is , Quoddam vnum , which is Primum omnium vnorum . That there is a certaine One thing , which is the first cause of All things . Which opinion , though hee there doe pretend to confute ; yet doth hee indeede confirme it . For hee himselfe saith expresly , that , vnitas , est , naturâ , Causa , vt multa sint Entia . So that , vnity is not onely before all Plurality , but it is also , the Cause of all Plurality . It is before it , as the cause is before his effect . Now , what can be that Vnitas , the Cause of all vnities , but onely that Vnus Deus ; of whom , and through whom , and to whom , are all things ? Who ( as Boetius obserueth ) because he is but one in himselfe , he hath therefore giuen vnto euery thing that hee hath made , to bee but one . Qu●a Creator vnus est , ideo rebus , quas condidit , hoc in munere dedit , vt vnaquaeque esset etiam vna . Insomuch that ( as Dionysius Areopagita obserueth ) euen those numeralls themselues , which seeme to bee contrary vnto Vnity , yet haue their existence and being , by Vnity . As wee say , Vna duernio , & Dec●s vna , & vnum dimidium , & vna tertia pars , &c. As we say , in common speech , One Couple , and one Tenth , and one halfe , and one Third part . All which haue their particular being , by being but One. And so , there is nothing in the world , created by God , that is any more then One. God himselfe , by that created vnity , stamping vpon euery Creature , an image of the Vnity of his owne diuine nature . For ( as Boetius addeth , in the former place ) Prima Vnitas , quae est vnitas sibijp si , creauit aliam vnitatem , quae est infra eam . The first Vnity , which is one in it selfe ( that is , God the Creator ) hath created another vnity , which is beneath it selfe , which is , vnity in the Creature . Whereby , both euery thing is at one within it selfe and euery part of the world hath vnity with another : they agreeing all most louingly , as fellow members together . Hence Dionysius calleth God , Vnitatem , vnitatis omnis effectricem : An Vnity , which is the efficient of all vnities . Yea , and in the same place , hee alledgeth two substantiall reasons , why God may truely bee called One. The first is , Propter simplicitatem vacuitatis partium ( which Boetius before calleth , Vnitatem sibijpsi : ) Because God is so pure , and so simple an essence , that he is not compounded , so much as of any parts : but is euery way one , without any mixture or concretion . The second , Quia vi vntiatis , quae vnum facit , vnum efficimur , diuiduisque nostris dissimilitud●nibus , ac diuersitatibus , singulari modo connexis , in monada ; quae diuinam speciem refert , ac vnitatem , quae Deum imitatur , colligimur & concrescimus : Because , by the force of vnity ( whose worke it is to make things one ) all those diuersities and differences , whereby wee are diuided , be , after a speciall manner , conioyned , repraesenting in that vnity , an image of the Deity , which is , Eorum , quae coniunguntur , coniunctio , & vnitas : The coniunction , and vnity of all those things that are ioyned and vnited together . Which deity , is that vnity , not onely whereby all things are made one , but also whereby all things were made . There is no one thing in the world , but it is both made , and made one , by the vnity of the Deity . And therefore Pythagoras maintained this opinion : Sine vnitate , nihil esse factum : That it is Vnity , and nothing else , that is the maker of all things . Yea , and the preseruer of them too : as Boetius affirmeth . For , Tamdiû est vnumquodque , id quod est ( sayth he ) quamdiû in se vnitas est : cùm autem desinit esse vnum , desinit esse id quod est : Euery thing continueth so long in his being , as it continueth in his vnity : and when it loseth his vnity , it ceaseth also to bee . Whereupon hee there concludeth , that , Sicut vnitate res ad esse ducitur : sic & , in illo esse , custoditur . As by vnity , all things are first brought vnto their being ; so are they all , by vnity , preserued in the same . Nec quicquam inuenire possis ( saith Dionysius ) quod non vno ( ex quo omnis diuinitas nominatur ) & sit id , quod est , & absoluatur , & custodiatur : Neither can any thing be found , which is not both made , and perfected , and preserued by vnity : which is the very title of the Deity . Now , that , by this vnity , Pythagoras vnderstood nothing else but God ; it euidentlie appeareth , in that hee both maketh his vnity the Maker of all things : A quo sic rerum aeternus ducitur ordo : Vt m●nade à prima innumeri numeri generantur : as Palingenius expresseth it : From whom all things proceede , by an eternall Law , As from the power of Vnity all numbers we may draw . And againe , in that hee maketh it likewise , The fountaine of all goodnesse : Omnium bonorum principium . For , both those two attributes , both to be the Maker of all things , and the Giuer of all good things , are ascribed vnto God , in the Holy Scriptures , by the two Brother-Apostles . The first of them , by S. Iohn : By him were all things made . And the second , by S. Iames : Euery good gift commeth from the Father of light . So that , God onely is that vnity , which Homer also not obscurely insinuateth , when hee doth , Vnitatis naturam p●nere in bono : binarij in malo : When hee placeth the nature of vnity , in good : and of Duality , in euill ; making vnity , the Cause of all kind of goodnesse , both naturall , morall , and ciuill : as , in the same place , hee proueth , by diuers pregnant instances . Vnitatis natura ( saith he ) si aeri insit , bonam temperiem ; ●i animo , virtutem ; si corpori , sanitatem ; si ciuibus & familijs , pacem , & concordiam praestat . Contra , Bin●rij natura , aeri tempestatem ; animo , vítium ; corpori , morbos ; ciuitatibus & familijs , seditiones & odia insert . The nature of vnity is such , that , if it bee in the ayre , it maketh a good temper ; if in the minde , it bringeth vertue ; if in the body , health ; if in the City , peace . But Duality , clean● contrary in the ayre , procureth stormes ; in the mind , vices ; in the body , diseases ; and in the City , dist●actions . So that Pythagoras his vnity , which is the fountaine of all goodnesse , cannot otherwise bee construed , but to bee God himselfe . 3 But wee neede vse no circuit , to prooue this vnity , to bee God , in the opinion of Philosophers . For they themselues affirme it , in direct and expresse termes . Trismegistus saith of God ; that hee is , vnum illud principium , ex quo cuncta dependent , vel ex quo potiùs defluunt : That God is that one originall cause , on which all things doe depend ; or rather , from which all things doe proceede . And againe , in another place : That there is but Anima vna , & vit● vna : & quisnam ille praeter vnum Deum ? qui vnus singula facit in multis . There is but one soule , and one life : and what is that One , but onely one God , who being but One , yet doth all in all . Agreeing exactly with the Doctrine of S. Paul : That there is but one God , and Father of all , which is aboue all , and through all , and in all . So likewise , both Socrates and Plato , they both affirmed of God , that hee was : Vnum ▪ singularis , & per se subsistentis naturae ; solitarium , & revera bonum . God ( say they ) is but one thing ; of a singular nature , and by it selfe subsisting ; truely good , and without any companion . All which names , and titles , ( as Plutarch there reporteth ) they referred vnto Mentem , to a Spirit indued with vnderstanding : which must needes bee God : because nothing else hath his being of it selfe . And therefore ●ayth Simplicius , that , Vnitas , and Principium , and Bonum , and Deus , doe Vnam & idem sonare , doe signifie One , and the very same thing . Plutarch , he proueth God to be Vnum , but One , out of those two letters , E. I. which were written vpon the Gates of Apollo's Temple : which sound as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , Vnum es . Non enìm multa sunt numina , sed vnum . For there are not many Gods , but one God. And Iamblicus saith of God , That , Vnitas in Diis adeo superat , vt illorum esse sit vnitas quaedam . Vnitie in the Gods , is in so great an excellencie , that their very being , is only to be One. So that , though by the error of his religion , he were led to affirme , that there were many Gods ; yet , by the strength and power of very reason , hee was forced to yeeld , that there was nothing in God , but a most pure and simple vnitie : which is indeede Gods Esse , cui totum est , esse vnum : whose onely being is to be One : as Hugo de Victore noteth . Which Vnitie , in another place , Iamblicus affirmeth , to be the cause of the whole Vniuersitie . Est Vnitas excelsa omnium causa . Now , what can this sublime Vnitie be , which is the cause of all things , but onely God ? There is not any other thing , that is the cause of all things . And therefore Xenophanes ( as Aristotle reporteth ) looking vp into heauen , vnto this sublime Vnitie , affirmed it to be nothing els , but God. Xenophanes àd totum coelum respiciens , ipsum vnum ait esse Deum . Yea , and diuers of the Philosophers haue gone so farre , as not to thinke it inough to say , Deum esse Vnum : but Deum esse Vnitatem : because Vnum is concretum ; whereas there is nihil concreti in Deo. So that , ( as Citadimus very wittily collecteth in his obiections against Mirandula ) God may more properly be said to be Vnitas , then Vnus . Hence Pythagoras affirmed ( as Epiphanius reporteth ) Deum esse Vnitatem : That God is that one thing , without which there is nothing . And Oenod●pes likewise ( transposing onely the termes ) Vnitatem esse Deum : as Athenagor●s reporteth . He maketh Vnitie to be a Deitie . The reason of which their curiositie of speaking , was ; because though all of them found a true Vnitie in God , yet found they it to be such , as could not be expressed by any word . But the neerest they could come vnto it , was the name of Abstract Vnitie . For though God be one ( as is confessed by them all ) yet is he not so one , as any other thing is one : but so , as nothing else is one : as S. Bernard in his fi●t Booke de Consideratione , hath expressed very excellently . Where hee giueth instance , of eight seuerall wayes , whereby things are sayd and made to be one . And yet none of them doth fully expresse the Vnitie of the Deitie . Est Vnitas , quae collectiua dici potest , vt cùm ( verbi causa ) multilapides faciunt acervum vnum . Est vnitas constitutiua , cùm multa membra vnum corpus constituunt . Est Vnitas coniugatiua , qua fit , vt duo iam non sint duo , sed caro vna . Est & natiua , qua anima & caro vnus nascttur Homo . Est vnitas potestatiua , qua , homo , virtutis non instabilis , non dissimilis , sed vnus sibimet semper nititur inueniri . Est consentanea , cum per charitatem , multorum hominum est cor vnum , et anima vna . Est & votiua , cùm anima votis omnibus adhaerens Deo , vnus spiritus est . Est & dignatiua vnitas , qua limus noster , à Dei verbo , in vnam assumptus est personam . There is an Vnitie , which is made by collection ; as when many Stones doe make but one heape . There is an Vnitie , which is made by composition ; as when many members doe make but one body . There is an Vnitie which is made by coniunction ; as when man & wife are now no more two , but become one flesh . There is an Vnitie , which is made by stabilitie ; as when a man is constant in his vertue , whereby he is alwayes one , and like vnto himselfe . There is an vnity , which is made by consent ; as when , through Christian charity , there is found but one heart and one minde in many . There is an vnity , that is made by deuotion ; as when the soule adhaering vnto God by piety and religion , is thereby made but one Spirit with him . And there is an vnity , which is made by vouchsafing ; as when God the word vouchsafed to assume the nature of man , into the indentity of his owne person . These bee the eight kindes of S. Bernards vnity : wherein I will not censure , either any impropriety , or any coincidency : because they all may well passe for seuerall kindes of Vnity , in the popular capacity . But yet hee affirmeth of them all , that all these vnities are but to little purpose if they bee compared to the Vnity of the Trinity ; much more then being compared to the Vnity of the Deity . Haec omnia ( saith hee ) quid ad illud summum , atque ( vt ita dicam ) vnicè vnum , vbi vnitatem consubstantialitas facit ? All these vnities are as good as nothing , in respect of that vnity , which is found in the Deity , by Consubstantiality . Huic vni , quiduis illorum si assimiles , erit quoquo modo vnum : si compares , nullo . To this vnity , if you doe but liken any of those forenamed vnities , they may , in some degree , be sayd to bee vnities : but , if you compare them , in no degree at all . Whereupon hee there concludeth : Igitur , inter omnia , quae rectè vnum dicuntur , arcem tenet vnitas Trinitatis : quâ , tres personae vna substantia sunt . Among all the vnities , that can be called vnities [ of which Suidas nameth ten . ) Boetius reckoneth vp , foureteene seueral sorts ) The vnity of the Trinity is the very chiefest : Wherby three distinct persons are vnited in one substance . Which sentence of S. Bernards , Aquinas attributeth to Boetius : being , a little perhaps , mistaken in the Author ; but nothing at all , in the authority . Whereby it appeareth , that the Vnity in the Deity is so perfect and absolute , that the world cannot affoord a fit comparison to expresse it . Which Hugo de Victore acknowledgeth expresly , handling the very same point . God ( sayth he ) is not one , either by Collection ; as a flocke is sayd to bee one , which consisteth of many Sheepe : Nor one , by Composition ; as a body is sayd to be one , which consisteth of many members : nor one , by Similitude ; as the same word is sayd to be one , when it is vttered by diuers mouthes . But God is one , essentia , & identitate ; as the soule of a man , which is but one in one boby . Nay , God is more purely one , then the soule of any man. For , though the soule of a man be verè vnum , yet it is not summè vnum , as hee noteth in that place : It is , vnum essentraliter ; but it is not , vnum invariabiliter . And therefore , not summè vnum . For , that which is variabiliter vnum , that may bee quickly made Alterum : as a man in his sicknesse is from a man in his health . For , as Seneca truely noteth , Nemo nostrûm , idem est in senectute , qui f●it i●uenis : nemo est manè , qui fuit pridiè . But God , is both essentialiter , and inuariabiliter vnus . Hee neuer altereth from himselfe . In him there is no change , nay , no shadow of change . Yea , and this , haue some , euen of the Heathen themselues , found : as wee may plainely see in Plutarch : who pleadeth very earnestly , for the Vnity of the Godhead , against all supposed plurality . And yet denieth , that this vnity of the Godhead , is either such a kinde of vnity , as is among men ; who though he be but one , yet is hee a congeries , ex infinitis diuersissimisque affectionibus variè commixta : A masse of many vnlike and repugnant affections : but God is one in the most pure simplicite of his essence and being : so as nothing els is . Whereby it appeareth , ( as before I noted ) that there is not any vnitie in the world , sufficient to expresse the Vnity of God. But that ( as the Iewes beleeue in their Creede ) There is , talis vnites in Deo , qualis non reperitur in vllo alio . There is such a speciall vnitie in God , as cannot in any other thing , be found . For ( as Dionysius very truely obserueth ) Deus est tale vnum , quod cogitationem superat omnem : God is such an vnitie , as passeth all mans cogitation exceedingly . And therefore Dionysius , in another place , sayth of God , that he is not vnum ; but he doth ipsum vnum superare : He surpasseth One it selfe : or ( as Mirandula expresseth it ) he is , Super-bonum , Super-verum , and Super-vnum : a Super-good , a Super-truth , a Super-one , a very Super-Superlatiue-one , as surpassing all other Bonitie , and Veritie , and Vnitie . But how then can God be sayd to be One , if no created Vnitie be sufficient to expresse him ? Vnto this poynt , I answere , that God may be sayd in a speciall manner , to be One , three seuerall wayes : as I find it obserued by learned writers . For his Simplicitie , for his Singularitie , and for his Vniuersalitie . The first way , whereby God is sayd to be One , is , for the purity and simplicity of his substance : which is not compounded with any thing els . For , that is most truely and properly one , which is nothing but it selfe , and hath none other thing mixed with it . Vnum enim quod est , syncerum est , & mixtionis purum , sayth Plutarch . And such an one is God : who is so pure and simple an essence , that he is not compounded so much as of parts . But , as I noted before out of Dionysius , he is truely called Vnus , propter simplicitatem vacuitatis partium . He is truely called One , because he hath no parts in him : but is solely and wholly of his owne selfe a●one , without any mixture , so much as of matter , as Plutarch affirmeth in his description of him . Deus est Mens , & species separata , syncera ab omni materiae admixtione , perpessionibus obnoxiae . God is a separated mind , or forme , who is pure from the mixture of any matter , which may subiect him vnto any kind of passion . Yea , and Tully confirmes the same in his description : which though in words it differ , yet , doth it not in matter : For he defineth God to be , Mens soluta , & libera , segregata ab omni concretione mortali , &c. So likewsse Boetius : Diuina substantia , sine materia , forma est : atque ideò vnum . So that , all of them run vpon this common notion : That God is a pure substance , without any mixtion . Which his vncompounded simplicitie , is the the true matter of his Vnitie : For , wheresoeuer is mixture , there must needs be number . Diuersitas enìm , cum differentia enti● ponitur : sayth Plutarch : Where there be diuersities , there must needs be differences : and consequently , numbers . And therefore Trismegistus sayth , that , Euery compound body , is a multitude of bodies . Eorum , quae in mundo insunt , corporum , vnumquodque est multitudo . And , In corporibus , quae composita sunt , corporis cuiusque numerus est . So that , there is a number in euery mixture . And so , if there were any mixture in God , he could not properly be one . Whereas now , his simplicitie is the true cause of his vnitie . Quia nulla in eo diuersitas , nulla ex diuersitate pluralitas , nulla ex accidentibus multitudo ; atque ideo nec numerus . As Boetius well collecteth . There is in God no diuersitie , and therefore no pluralitie ; no multitude by accidents , and consequently no number . And this simplicitie of his substance , is the first of those three reasons , for which God is called One. The second is , from his Singularity ; as the first was from his Simplicity . Because there is no more Gods , but one ; God is not onely one , but he is also , The onely One. He is such an one , as hath no companion . Both which titles are expresly ascribed vnto God in the Scriptures : both that He is One , and that he is The onely One. The first of them , by the Prophet Moses : Audi Israël , Dominus Deus noster , Deus vnus est . The Lord our God is One God. The second by the Prophet Isay : Before me there was no God , neither shal there be any after me . So that God is so one , that he is The onely one . He is not only vnus , but also vnicus : or , to vse S. Bernards word , Si dici potest , vnissimus est . If that word may be vsed , he is of all things , the Onest . And in respect of this his Singularitie , because he is One , without any companion , is God called , One , euen of the very Heathen . Socrates and Plato , as before I noted , in their definition of God , ascribe vnto him Vnitie , with particular respect vnto his Singularitie . For , they define God to be , Vnum , singularis , & per se subsistentis naturae : To be one , of a singular and incommunicable nature : To be by nature one , and of himselfe subsisting . So likewise Antisthenes , who directly affirmed , Populares esse Deos , multos ; naturalem , vnum . That , though there were many Gods , in popular opinion ; yet that there is in nature , but onely one . So likewise Plutarch : Non multa sunt Numina , sed vnum . There be not many Gods , but One. Which one God , he there thinketh to be the Sunne : as Macrobius likewise doth : who applyeth all the names of the other Gods , onely vnto him , as if he onely were all of them . Deus vnus , & omnes , as Varro speaketh : and they all , nothing else , but his seuerall names . Yea , and Plutarch , in that place , collecteth the very same , out of two seuerall names of the Sunne . The first , that he is called , Apollo : Quòd Vnicus sit , ( of Apriuatiue , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) Voce multitudinis negationem arguente . The second , that he is called Ieius : which soundeth as much as vnicus , & solus . Though Macropedius interpret that name otherwise . So that there is but one God , as there is but one Sunne : which therefore the Romans called Solem , quasi solum , that is to say , The sole One. And so may God be called ; likewise , for the very same reason : as Boetius very wittily obserueth ; Quem , quia respicit omnia , Solus , Verum possis dicere Solem. Whom , 'cause he lookes to all , Being solely one , Thou mayst him truely call , The very Sunne . And this is the second reason , why God is called One : in respect of his Singularitie , because there is no other God , but He. The third is , in respect of his Vniuersalitie , because God is One , Non numero , sed Vniuersitate : Not so much by his Singularity , as by his Vniuersality : as Ruffine distinguisheth . For he is indeede , all things . He is All in all : as the Apostle speaketh . And as he is in all things : so all things are in him . In him they liue , moue , and haue their being . So that , as Picus Mirandula obserueth out of Dionysius : Vnum dicitur Deus , quia vnicè est omnia . God may be called one ; because he onely is all things . An opinion maintained , by many of the Heathen . Xenophanes affirmed directly : Deum esse omnia : That God was all things . And so likewise did Trismegistus ; Omnia esse vnum , & vnum omnia : vt quae in Creatore fuerunt omnia , antequàm creasset omnia . He saith , That All things are One , and One is all : because they all were in their Maker , before the time that hee made any of them . And thereupon hee concludeth , that the name of God is , Omnia , that is , All things . Nec immeritò ipse dictus est omnia , cuius membra sunt omnia . His name is iustly called , All things , whose parts and members are all things . And againe , in another place . Necesse est , aut omnia esse eius nomen ; aut ipsum , omnium nominibus nuncupari . Either his name must bee All things ; or else , he must be named , by the name of all things . So likewise , both Zeno , and Melissus defined God to be , Et Vnum , & omne : To be One , that is All things . Which speeches of the Heathen , in making God All things , and in calling him by all names ; lest it should seeme to imply an vtter confusion of the Creator with the Creature ; Dionysius expresseth them both , in a more qualified manner , bringing a commodious exposition , to mollifie the hardnes of the position . For he sayth , that God is , Omnia quae sunt , & nihil eorum quae sunt : He is , in some sense , all things that be ; and yet , in another sense , none of all the things that be . Now , in what sense it is , that hee calleth God , All things ; hee expoundeth himselfe , in the very same place : because , God is both in mundo , circa mundum , & supra mundum : He is , both in the World , about the World , and aboue the World. And somewhat more fully , in another place : because , in divina vnitate , singillatìm collecta & coniuncta sunt omnia , praestanti modo , & antè , eximiè insunt . Because all things had a being in God , after a speciall , and most excellent manner , before they had any being in themselues . And in this sense it must bee taken , when they say ; God is , Omnia . And so likewise , for his name : hee sayth , that God may bee praysed by vs ; hoth vt nomine vacantem , & vt omni nomine : both as hauing no name , and yet as hauing euery name : Because euery thing that hath a name , is the worke of God. So that , to conclude this point with the sentence of S. Augustine : Vnitas illa , à qua , omnis vniversitas & inchoatur , & perficitur , & continetur , est Vnus Deus . That Vnity , from whence the Vniuersality is both begunne , and prefected , and praeserued , is onely the vnity of the Godhead . Wherein , though there be a Trinity of persons ; yet is there but an vnity of substance : yea and that an indiuisible Vnity too . For the Vnity of the Trinity , is , not onely , Vnitas coniuncta ; but also , plusquàm coniuncta : as Dionysius truely noteth . It is not an vnity conioyned , of things by nature differing : but more then conioyned , of things in nature consenting . 4 Thus , Arithmeticall vnity , being rightly vnderstood , and fitly applied , doth leade vs , by the hand , vnto the knowledge of God. Yea , and as I shewed before , of Punctum in Geometry ; that it hath diuers lines , as monogrammall draughts of the image of God : so may the same be shewed in Arithmeticall vnity . First , it hath a resemblance of Gods omnipotent power : whereby hee both maketh and destroyeth all things , at his pleasure . For , as the Prophet Dauid affirmeth of God , that , When hee sendeth forth his Spirit , all things are created ; and when hee but turnes his face , they are all againe destroyed : so may it bee truely obserued of vnity ; that it hath the like power , among his numbers , that God almighty hath , among his Creatures . For , all numbers haue , not onely their greatnesse and perfection , but also their essence and being , from One. But it , from none . As for example . If you desire to make Two , or a Binary , which is the first number : adde , but One , vnto One , and you make Two. If Three , or a Ternary ; adde but One , vnto Two ; and you make Three . And so , in infini●um . Nay , the very name of all other numbers , implieth no more , but so many Ones . An Hundred , A Thousand , a Million , doth signifie no more , but an Hundred , a Thousand , and a Million of Ones . For , Numerus is defined , by Moderatus Pythagoricus , to be nothing else , but Mon●dum congeries : All numbers are nothing , but a multitude of Ones . So that , the very essence and being of all other numbers whatsoeuer , whether odde , or euen , dependeth but on One. Yea , and so doth likewise their destruction , and dissolution . As we may euidently see , if wee will but walke rerograde , the same way backe againe . For , take but One , from Three ; and you not onely vtterly destroy the odnesse , but also the essence of that number . And so likewise , from any other . From what number soeuer , you shall take but one , you destroy his nature . And to what number soeuer , you shall adde but one , you make it another . Take one from the greatest number , and you make it lesse . Adde one to the least number , and you make it greater . Take one from an odde number , and you make it euen . Adde one to an euen number , and you make it odde . Vnitas , pari addita , imparem ; impari , parem conficit numerum , saith Plutarch . And therefore , in another place hee calleth Vnity , commune principium , & parium , & imparium : the common principle , of euen , and odde . So that , both the creation , and destruction of all numbers , dependeth wholy , vpon One. One is the maker , and One is the marrer of euery number . Vnitates quippè gignunt , atque augent numerum : rursúsque solutae inse numerum retrahunt : saith Trismegistus . Vnities added together , beget and increase numbers : and againe dissolued asunder , reduce euery number into themselues , and make of them vnities . Whereby it appeareth , that , as God doth all , among his Creatures : so likewise doth Vnity , among all numbers : which are , as it were , his Creatures , produced onely out of it selfe , by it's owne foecundity , without borrowing any thing thereto , out of any other : as God , in his Creation , produced all his workes , out of his owne omnipotent power , and did not borrow any thing , from any Creature . For , Mathematicians affirme that , Numerus par est mas ; impar , foemina : The euen number is the male ; and the odde the female : but , that , Monas est , & par , & impar : Vnity is , both euen , and odde ; masculine and feminine : and so that all numbers are begotten of it , tanquàm a mare & a foemina : as of a male and a female . Now this fruitefull Monas , which begetteth all things , is nothing else , but God : as Trismegistus affirmeth ; Deus vtriusque sexus foecunditate plenissimus , semperque voluntate sua praegnans , parit , quicquid voluerit procreare . God who is filled with the fruitefulnesse of both sexes , and alwayes pregnant , according to his will produceth whatsoeuer his will is to haue produced . So that , as in another place he affirmeth , he is Vnus omnia : Such an One as is all things . Thus , in this point also , betweene Deitie , and Vnitie , there is a great affinitie . Secondly , there is in Vnity a representation of Gods abolute perfection . For , as God hath his whole subsisting of himselfe , so that he cannot be made either greater , or lesser , by any of his creatures : so likewise hath Vnity . It hath his owne subsistence , absolutely in it selfe . For tho●g the essence of all other numbers dependeth vpon One ; yet the essence of one dependeth vpon none . You cannot take any thing from one , to make it lesse : and you cannot adde any thing to one , to make that one greater . For , as Aristotle truly teacheth : Vnum , as it is not a Diuisibile : so is it not b Combinabile . Vnity can neither be diuided nor increased . For , when One is added vnto One , there is by their coniunction , produced another number ; but yet neither of these two vnities , is in it selfe , made greater , but abideth firme and stedfast , in his owne stable nature ; as God himselfe doth . And therefore , Iustin Martyr , euen in this respect , compareth Vnitie vnto God. Quemadmodùm vnitati , id nihil confert ad perfectionem , quòd principium sit numeri : ( Nam etiamsi principium numeri non esset , perfecta tamen esset : & cum principium eius facta sit , non aucta tamen est ) sic Deus quoque , ante creationem perfectus erat , & post creationem auctus non est . As it bringeth no perfection vnto an Vnity , that it is the fountaine and beginning of numbers : ( For though it were not the beginning of any number , yet is an vnity perfect in its owne proper nature : and beeing the fountaine and beginning of some number , it is thereby perfected neuer the more ) so God , who was perfect before the creation , yet is not made more perfect by the creation . And this is the second degree of their comparison . Thirdly , there is in Vnitie , a draught and resemblance of Gods Immutabilitie . For , as God is alwayes like vnto himselfe , and not subiect to so much as to a shadow of Change : no more is Vnitie neither . It is not variable , by parity ; or imparitie ; by multiplicity , or paucity ; as all other numbers be : but it still continueth , in its owne nature , immutably . An Vnity is alwayes at vnitie with it selfe , and neuer varieth from it selfe . Est Vnitas ( saith Mirandula ) omninò semper , à se perfecta , non egreditur se , sed indiuidua simplicitate , & solitaria sibi cohaeret . Vnity is simple and perfect in it selfe , neuer going out of it selfe , but sticking vnto it selfe , vnchangeably , only by its owne sole and naturall simplicity . So absolute is the nature of One , in it selfe , that it cannot be changed ; and so omnipotent toward others , that it changeth all numbers . So that Monas ( as Trismegistus obserueth ) tanquam principium , radix , & origo , omnem numerum continet , a nullo contenta ; omnem gignit , a nullo genita . Vnity containeth all numbers , beeing contayned of none ; and it begetteth all , being begotten of none . Fourthly , there is in Vnity , a true resemblance of Gods Eternitie , or Antiquitie : who is named in the Scripture , The Auncient of Dayes . For , as God is before all his creatures ; so likwise is Vnitie before alll numbers . Sine vno , multitudo non erit , sayth Dionysius : Vnum autem erit , sine multitudine : Vt Monas omnem numerum multiplicatum & auctum antecedit . There can be no multitude without one , but one may be without a multitude : for , vnity is before any multiplied number . Which antecedencie of Vnity , in the same place , he applieth vnto the Deitie . Vnum illud , quod est causa omnium , est omni vno , & multitudine , omni toto , & parte , omni termino , & determinationis priuatione , omni fine & infinitate antiquius . That one thing , which is the beginning of all things , is , in Nature before both all Ones , and all , Manyes , all wholes , all parts , all termes , and all indeterminations , all finites and all infinites . It is more ancient , then all these . Yea so ancient , that ( as Macrobius affirmeth ) it is without all beginning . And therefore he hath reduced it directly vnto God , Haec monas , initium , finisque omnium , neque , ipsa principij finisque sciens , ad summum refertur Deum : That one thing , which is , both the beginning , and ende of all things ; and yet hath neither beginning , nor ende , in it selfe ; cannot otherwise be referred , but vnto the most High God. Who ( as Mirandula obserueth out of Dionysius ) ita rerum omnium principium est , sicut omnium numerorum principium Vnitas est . God is so the first beginning of all things , as vnitie is the first beginning of all numbers . And thus , as Philo Iudaeus obserueth , Vnitas , est prime Causae & primi Authoris imago . There is in vnitie , a true image of the Deitie who is the first Cause and first Author of all things . And who , in respect of his owne most inexplicable and incomprehensible Vnitie , may truly be called by vs , both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : both One , and , The only One. CHAP. 11. That the motion of the Heauens , and Starres , is not naturall . 2. Which yet is so orderly , as if it were artificiall . That the order of their motion , hath the resemblance of a Dance . 4. That the Heauens themselues , doe make Musicke , to this Dance . That this orderly Motion of the Starres , hath led diuers men , to seeke for a God , aboue the Starres . 6. Because their orderly Motions , can neither be from Chance , nor from their owne Wills : But onely from Gods Wisdome , who is the Maker of them . THe third of the Mathematicall Arts , is Astronomie : whose Obiect is , the Motion of the Heauenly Orbes , and Starres ; wherein there be many Arguments , which may leade men , by the hand , to vnderstand , There is a God. But because I haue instanced , but onely in Order : I will therefore keepe order and wil onely stand to it . And yet , in this place , I will but lightly touch it : because in the seauenth Booke , there falleth out a more apt , and more ample consideration of it . First therefore , as concerning the Motion of the Heauens , it hath troubled the Heads of the wisest Philosophers : of what Nature this Motion of the Heauens should be ? Tullie greatly approueth of Aristotles diuision , as concerning Motion ; That , Whatsoeuer things are moved , they must needs bee moved , either by their owne natures ; or , by force from others ; or by a will in themselues . Now , for the Heauens , he concludeth , that their motion cannot be natural , because the Motion of all naturall Bodies , whether Simple or , Compound , is either Vpward , or Downward . For , all Bodies are , either Light or , Heauy . If Light , they moue directly vpward , If Heauy , they moue perpendicularly downward . And , there is not any naturall Bodie in the world , which is so aequally compounded of Light , and Heauie , that it can hang in the midst , and propend neither way . And therefore , the Heauens , if they were left vnto the motion of their owne proper natures , they would either moue vpward , or downward , as the Elements doe ; or else they must stand still . For , other Motion , from their matter , they can haue none , as they be naturall Bodies . No , nor yet from their Forme neither , as they bee teret and round Bodies . For , though their Rotundity doth giue them an aptitude and disposition to bee carried about in their circular motion ; yet giueth it not the motion it selfe vnto them . As we may see in a wheele : which ( for all his roundnesse ) stands as still as a stone , if it haue not some other means to helpe it vnto motion . It may bee obiected ; that the weightines of the wheele doth settle it vpon his Axis , as in his proper place , where all things doe stand still . But it may also bee answered ; that the Heauens are in their proper place : and therefore should stand still , yea though they had in them the principle of motion : much more , they hauing none . As indeed they haue not , if they bee of such a temper , as is neither Heauy , nor Light. For , if we could imagine , that nature had made any thing , so equally tempered , and indifferently poised , of Heauy , and Light , that neither were predominant ; it must needes hang in the midst , and not mooue it selfe , either vpward , or downewards . Neither could it moue about , in a circular motion ; vnlesse it were impelled , by some other thing . For , Nature hath made nothing , which hath , in it selfe , the proper principle of circular motion . I meane , not as it is a Body . The rotundity of their forme , that giueth onely , vnto them , an hability to that motion ( as before I noted ) but , the act , it giueth not . Neither can the vacuity of both Heauinesse and Lightnesse , giue vnto them that motion : because , that is rather the principle of station , then of Motion . And ( as Iustine Martyr very well collecteth : ) If the absence , or priuation of both Heauinesse and Lightnes , were a formall cause of circular motion ; then , Materia prima ( which Aristotle maketh , to bee neither light , nor heauy ) should , from all eternity , haue moued circularly : and so there should haue bene a motion , before there was any Heauen . Which hee derideth there , most iustly , as a grosse absurdity . But , if wee should grant : as Palingenius would haue vs : — Coelestia corpora , per se , Atque suis formis ; vt terra , ignisque moueri : That Heauenly bodies , of themselues , by their owne formes do moue , As doth the Earth , that is below ; and Fire , that is aboue . Yet he teacheth vs , in the same place , that , it is onely God , that giueth them their formes . Nempe suis , res , a formis , tales generantur : Quales praecepit , qui formas condidit ipsas . Yet such are things , by their owne formes begotten , As He that made their formes , , doth please t'allot them . And therefore , the Orator proceedeth on further , vnto the other two members , of his forenamed diuision of Motion . That this sphericall motion of the heauens , not proceeding , in them , from any naturall principle , inhaerent in their bodies , it must needes , either be a violent motion , put vpon them by an externall force , from some others ; or else , a voluntary motion , occasioned by an internall will in themselues . For , other principle , can be none , of this circular motion . But , that it cannot be a motion , inforced vpon them , hee assumeth from this ground : That there cannot bee any force , without them , that is strong enough to compell them : there being no force that is greater then their owne . Quae enim vis potest esse maior ? What force can bee greater ? And againe , Quid potest esse mundo valentius , quod impellat , atque moueat ? What power can be greater , then the power of the world , that should bee able to mooue it ? Hee supposeth ( though falsely ) that there can no such power bee . And therefore hee concludeth , That the motion of the Heauens , must be , of necessity , a motion meerly voluntary , proceeding from nothing else , but onely from their owne wills . Whereupon hee there inferreth , that , Haec qui videt , non solùm indoctè , sed etiam impiè faciet , si Deos esse neget : That , this being admitted , he must not onely be vngodly , but also vnlearned too , if hee deny them to be Gods : meaning , The Heauens and Starres . This is the summe of his reason , from the motions of the Starres . Wherein , though hee leade vs neuer so farre about ; yet , at last , hee bringeth vs home vnto our Conclusion : That there needs must be a God : and , that the Heauens , by their motion , do plainely proue the same . An Argument largely handled by the Prophet Dauid in the 19. Psal. And though Tully , in that place , doe bring the whole Argument vnto a false issue , building vpon a false ground ; That the motion of the Heauens is voluntary , and of themselues ; and that therefore , They be Gods : though , I say , it be false , in the particular , That the Heauens and Stars , be Gods ; yet it is true in the generall , that it proueth most certainly , that There needes must be a God ; and , that this motion of the Heauens , cannot possibly be stirred by any other cause , but onely by God himselfe . For , if the motion of the Heauens ( being admitted to be voluntary ) doe conclude them to bee Gods ; then must needes the same motion ( being admitted to be compulsory ) much more conclude , that he , by whose force they be so violently compelled , must needes be God. As , euen Plato himselfe hath plainely confessed : from whom the former Argument of Tullies is borrowed . Cogitemus ( saith hee ) quî fieri possit , vt tanta magnitudo , ab aliqua possit natura , tanto tempore , circumferri ? Ego igitur assero , Deum causam esse , nec aliter posse fieri . Let vs consider ( saith he ) how it can possibly bee , that the Heauens , being of so great and so vast a body , should , by any power of nature , ●e driuen so impetuously . And therefore ( saith he ) I do confidently affirme , that onely God himselfe can bee the mouer of them . This is his determination , as concerning the Heauens motion . And where is now that Soule of theirs ; which , but a little before , he made the mouer of them ? 2 But let vs now proceede further , and come from the nature of their motion to the Order . Which is so great and excellent , that euen Aristotle himselfe ( who subiecteth all other matters , with a kinde of Tyranny , vnto the power of his reasons ) yet here ( leauing reason ) he sodainely breaketh out , into a passionate admiration : Quid vnquàm poterit aequari coelesti ordini , & volubilitati ? Cùm sydera conuertantur exactissima norma , de alio in aliud seculum . What can euer be compared vnto the order of the Heauens , & to the motion of the Stars , in their seuerall reuolutions ? Which mooue most exactly , as it were , by rule and square , from one generation to another . Which rule of their motion , Dauid affirmeth to be Gods law , that he hath set them . God hath made them fast for euer ; he hath giuen them a law , which they cannot passe . And so likewise doth Plato . For he saith , that God , when he had made the Starres , he did , Singulis leges fatales edicere : He gaue vnto them fatall & vnchangeable Lawes . And indeed , the very name of this Art , whereof we now intreat [ the very name of Astronomie ] in exact signification , importeth , that the Starres obserue a law in their motion . Which law is giuen vnto them , by none other , but onely by God himselfe , who is their true Law-giuer . He is both their Maker , and their Law-maker . Yea , and this law of his , they obserue so exactly , that ( as the Orator obserueth ) there is in all their motion , Nihil temerarium , nihil varium , nihil fortuitum : They neither iustle rashly , one vpon another ; nor yet decline casually , one from another ; no , nor vary in the least poynt , from their prescribed order . For ( as Macrobius likewise noteth ) In Coelo , constat , nihil fortuitum , nihil tumultuarium prouenire ; sed vniuersa illìc diuinis legibus , & stata ratione procedere . There is nothing done casually , nothing disorderly , in the heauens : but all things prescribed by most exact reason ; and determined by order of most diuine lawes . So that , hee ascribeth all the order of their motion , vnto that law , which God hath prescribed them . And so likewise doth Seneca : he saith , that the Starres doe , aeternae legis imperio procedere : They moue by the appoyntment of an eternall Law , that is , by the law of an eternall God. Both of them agreeing with the Prophet Dauid , that the onely cause of their orderly motion , is that exact law , which God hath prescribed them . In which poynt , Tullie also consenteth fully with them . For he , rendring a reason , why certaine of the Starres be called Planets : that is to say , Wanderers : yet affirmeth , that it is not , because they wander in their motion , but , because of that variety , which they haue aboue others . As for their owne motions , they keepe so strict an order , and so great a constancie , in obseruing of them , that they swerue not from that law , which God hath prescribed them . Et , si stellarum motus , cursusque vagantes Nosse velis , quae sint signorum in sede locatae . Quae verbo , & falsis Graecorum vocibus , errant ; Reuera , certo lapsu , spacióque feruntur : Omnia iam cernes , diuina mente notata . Marke , Omnia , diuina mente notata . Wouldst thou the motions of the Starres , and various courses know ; Which fixed are , and which are sayd to wander to and fro ? How e're the Graecians name them such ; in very truth , they runne In certaine tracts and distances , not wandring vp and downe : But all directed thou mayst see , by Gods prescription . But , Manilius , in this point , goeth farre beyond them all ; both expresly acknowledging , that the Starres , in their motion , obserue a law prescribed them : and that this Law-giuer , is none other , but onely God , their Creator . Nec quicquam , in tanta magis est mirabile mole , Quàm Ratio , & certis quòd legibus omnia parent . Nusquàm turba nocet , nihil vllis partibus errat . There is not ought ( a wonder t' is ) in such a wondrous masse , More wonderfull or strange then this , that Reason bring 's to passe : That all obey their certaine lawes ; which he doth still preferre ; No tumult hurteth them , nor ought in any part doth erre : From whence , by and by inferring , Ac mihi tam praesens ratio non vlla videtur , Quâ pateat , mundum divino numine verti . To me , no reason stronger seem's to proue , The world , by power diuine , thus still to moue . And a little after , asking the quaestion , At cur , dispositis vicibus , consurgere signa , Et , v●lut imperio , praescriptos reddere cursus , C●rnimus , ac nullis properantibus vlla relinqui ? Whence is it , that wee see , the Starres in turnes to rise , And , at Command to stoope , and keepe their ordered guise ? &c. He giueth this for an Answer of their immutabilitie : that , it is the worke of the immutable God. — Deus est , qui non mutatur in aevo . And indeed , it is a wonder , that these Planets , still running sometime in diuers , and sometime in aduerse courses ; yet should all of them obserue , so vnchangeably , their order , that they neuer should impeach , or hinder one another . But though they doe , Transuersos agere cursus : as the Tragick noteth , in one place : yet doe they , Inoffensos , as hee noteth in another . They runne in crosse courses ; and yet doe not crosse one another , in their courses . Nec errant ( saith Plato ) nec praeter antiqunm ordinem reuoluuntur . Neither doe they runne randon , nor are they rolled , beside their ancient order . Which orderly motion of the Starres , both proueth , There is a God ; yea , and that this is his worke ; by so necessarie a consequence , that whosoeuer seeth it not , him , Tullie affirmeth to be , without all sense . Coelestem admirabilem ordinem , incredibilemque constantiam , qui vacare Mente putat , is ipse mentis expers habendus est . He which thinketh the admirable order and incredible constancie of the Heauens to be without a Spirit , hee may be thought himselfe to be without spirit or vnderstanding . 3 And indeed , the motions of the Starres , are in so great Varietie ; and yet obserued , with such order , and constancie ; that they haue resemblance of a well measured dance : some running directly , and forth-right , in their courses ; some dauncing round about , in their Epicycles . Yea , and that with great varietie , and change of their motions , in Directions , Stations , Retrogradations , and such like : wherein they doe seeme , as it were , to treade the Maze and ( in their kinde ) to daunce their Measures . Of which , Tullie giueth instance , in the Planet Saturnus . Saturni Stella , in suo cursu , multa mirabiliter efficiens , tum antecedendo , tum retardando , tum vespertinis temporibus delitescendo , tum matutinis rursùm se aperiendo ; nihil tamen immutat sempiternis seculorum aetatibus , quìn eadem ijsdem temporibus efficiat . The Planet Saturne , doth make many strange and great wonders , in his motion , sometimes going before , and sometimes comming after , sometimes withdrawing himselfe in the Euening , and sometimes againe shewing himselfe in the morning : And yet changeth nothing , neither in the order of times , nor in the nature of things . And the like may be seene , in the rest of the Planets : as he himselfe sheweth , in that very place . So that , Aristophanes his obseruation of the Clowdes , is much truer in the Starres : that they doe , Arte choream instituere . They make in their motions , an artificiall kind of Daunces . Plato affirmeth , that God hath purposely prouided the Sunne to giue the Starres light , the better to performe their well ordered motions : which he calleth there , Their Daunces : where he also calleth their Courses , Deorum choreas , The daunces of the Gods. For so he indeed esteemed of the Starres : But Philo Iudaeus more truely , Diuinas choreas , Diuine and heauenly daunces . For so , in a sort , they may truely be called : Diuinas reuera choreas agittantes , nec vnquam ordinem deserentes . They daune in Gods presence ( as Dauid did before the Arke ) and yet , neither breake their orders , nor stray from their place . So likewise Palingenius : — Nec se collidunt , concutiuntque , Occurrendo sibi , sed certa lege , modóque , Vna eadémque v●a , leni , vertigine pergunt ; Et choreae in morem , placidè , taciteque feruntur . Nor doe they dash together , nor make shock , By meeting one another . But are lock't Vnto a constant law , and one set way ; From which their smooth sweet windings neuer sway ; But runne , as if they daunc't a Roundelay . Whence , Maximus Tyrius calleth God , Coeli compositorem harmonicum , and Astrorum circulationis , & chorea , supremum moderatorem : ascribing vnto him , the melody of the heauens , and the dauncing of the starres . And therefore Plato againe , in another of his Dialogues , he sayth of the Starres , that they doe Chorea optima vti , omniumque chorearum magnificentissima : that they daunce a most stately and magnificall daunce : harping still vpon their dauncing . From whence , he there concludeth , That therefore they haue within them , Mentem : a certaine spirit , or soule , that directeth them . And it is true , in very deed . But it is not their owne spirit , as he falsely supposed : it is onely Gods Spirit . By the word of the Lord were the heauens made , and all the host of them , by the breath of his mouth : sayth the Prophet Dauid . And so likewise holy Iob : His spirit hath garnished the Heauens , and his hand hath formed the crooked Serpent . So that , the Spirit , which giueth vnto the starres their motion , is onely the Spirit , which giueth them their being . It is onely that diuine Spirit , in which all things both liue , and moue , and haue their being . Yea , and this is also confessed , euen by the very heathen . For , Tullie affirmeth , that Soule of the world , to be nothing els , but god : and that by the Platonists owne doctrine . Animam mande dicunt esse Mentem , perfectamque sapientiam , quem Deum appellant . So Plutarch Mens est Deus : That soule is God. And againe , Democritus ait , Deum in igne globoso , esse mundi animam . Democritus sayth , that God in the fiery globe , is the soule of the world . Yea , and Virgil , speaking of that Mens , or Spirit , which giueth motion vnto the heauens , he giueth such a description of it , as an agree to no Spirit , but to the Spirit of God. Principio Coelum , ae terras , Campo'sque liquentes , Lucentémque globum Luna , Titaniaque astra , Spiritus intùs alit : totamque infusa per artus Mens agitat molem — He saith , the Heauens , the Earth , the Waters , and the Stars , Receiue their Motions , and whate're they are , From an internall Spirit ; which th' Eternall is , That vnto all of them their Motion giu's . Now , what Spirit can this be , in all those great Creatures , but onely the Spirit of God their Creator ? Of whom , the prophet Ieremie affirmeth , that , hee filleth both Heauen and Earth . And the Wiseman in the Booke of Wisedom : That he not onely filleth them , but also maintayneth them : answering to Virgils-alit . This Spirit , that made those Creatures , doth also guide their motions . And their mouing , in so exact both a number , measure , and order , doth evidently show ; That God himselfe is their Mouer . That God himselfe is their Mouer . Whom euen the Heathen imagined , to be delighted which their dauncing , in such an order , before him . Yea , and that , something too much : as the Tragick seemes to chalenge him ; Cur tibi tanta est cura , perenn●s Agitare vias aetheris alti ? Why art thou so much taken vp , oh why , In those perpetuall motions of the sky ? Yea , and euen among vs Christians , that renowned Poet , Bartas , though hee goe not so farre , yet he affirmes that , — sacred Harmonie , And numbrie law did then accompanie Th' Almighty most : When first his ordinance Appointed Earth to rest , and Heauen to daunce . 4 And therefore , diuers of them , as they ascribe a rythmicall motion , vnto the Starres ; so doe they an harmonicall , vnto the Heauens ; ymagining , that their mouing produceth the melodie of an excellent sweete tune . So that , they make the Starres , to be Dauncers ; and the Heauens , to be Musitians . An opinion , which of old , hath hung in the heads , and troubled the braines of many learned men : yea , and that , not onely among the Heathen Philosophers ; but also euen among our Christian Divines . The first Author and inuenter of which conceited imagination , was the Philosopher Pythagoras . Who broched his opinion , with such felicitie & happinesse , that he wonne vnto his part , diuers of the most ancient , and best leaned Philosophers : as Plutarch reporteth . Plato , whose learning Tullie so much admireth , that hee calleth him , The God of all Philosophers : Deum Philosophorum , he affirmeth of the Heauens , that Euery one of them , hath sitting vpon it , a Sweet-singing Syren , carolling-out a most pleasant and melodious song , agreeing with the motion of her owne peculier heauen . Which Syren , though it sing of it selfe , but one single part ; yet all of them together , being eight in number ( for so many Heauens were onely held by the Ancients ) doe make an excellent Song , consisting of eight parts : wherein , they still modulate their Songs , a greeable with the motions of the eight coelestiall Spheres . Which opinion of Platoes , is not only allowed by Macrobius ; but he also affirmeth of this Syrens Song , that , it is a Psalme , composed in the praise of God Yea , and he proueth his assertion out of the very name of a Syren : which signifieth ( as he saith ) as much as , Deo canens , A singer unto God. But Maximus Tyrius , he affirmeth of the Heauens , that ( without any such helpe , of those coelestiall Syrens ) they make a most sweete harmonie , euen by their proper motions : wherein they doe , Omnes symmetriae numeros implere ; contrarióque nisu , diuinum sonum perficere : They , by their contrary mouing , doe fill vp all the parts of a most Divine and heauenly Song . Which , hee affirmeth to be most pleasant vnto the eares of God ; though it cannot be heard by the eares of men . Yea , and the Sages of the Greekes , insinuate also as much , by placing of Orpheus his harpe , in Heauen : implying , in the seauen strings of his well turned harpe , that sweete tune and harmonie , which is made in heauen , by the diuers motions of the seauen planets , as Lucian interprets it . Vnto which his opinion , there may seeme to be a kinde of allusion , in the Booke of Iob , as the Text , in the vulgar translation , is rendered : Concentum Coeli quis dormire fac●et ? Who shall make the Harmony of the Heauens to sleepe ? For so , likewise , the Diuines of Doway translate it . Pliny indeede , as concerning this Harmony , doth write somewhat doubtfully ; whether there be , in truth , any such thing , or no ? suspending his owne opinion , with Non facilè dixerim . So that , as hee doth not defend it , for a veritie ; so doth he not againe deny it , as a falsity ; but leaueth it , as vncertaine . Whose doubting of it ( he being of so acute , and inquiring a wit ) is rather a credit , then a discredit vnto it . But , much more is Aristotles deriding of it : because ( in the end ) hee was forced to retract in . For , though in his Booke , De Coelo , he confute it , and make , in a manner , but a scoffe , and scorne of it ; yet , in his booke , De Mundo , he alloweth of it , and confesseth it to be the proper worke of God. For , there hee sayth expresly , that , God doth , In mundo , rerum omnium concentum continere : That hee keepeth that Harmony , which is to be found , in all the seuerall parts of the world . And so likewise , Tully ; although , in one place , hee doe scoffe at this Harmony , that Mundus should ad harmoniam canere : That the World should sing vnto a tune : yet , in another place , hee not onely subscribeth vnto it , but also , ascribeth vnto the working of it , all those benigne & gracious influences , which , from the Heauens , descend vpon these inferior bodies . Stellarum tantus est concentus , ex dissimilimis motibus , vt cùm summa Saturni refrigeret , media Martis incendat : His interiecta Iouis , illustret & temperet . infraque Martem duae , Soli obediant : Sol ipse mundum omnem sua luce compleat , ab eoque Luna illuminata , grauidates & partus afferat , maturitatemque gignendi . There is so great an Harmony , and concent of the Starres , arising from the diuersity of their motions ; that , as Saturne cooleth , so Mars heateth , and Iupiter ( which is betweene them ) hee tempereth them both . The other two Planets , which are below Mars , are both of them obedient vnto the Sunne ; which filleth the whole world with the cheerefull light of it : Wherewith it illumining the body of the Moone , by it giueth power of increase , and generation . Concluding , with these words , his former obseruation : Quae copulatio rerum , & , quasi consentiens ad mundi incolumitatem , coagmentatio naturae , quem non mo●et ; hunc , horum nihil reputasse , certò scio : This consent and agreement of those naturall things , so greatly aduancing the good of the whole world , if it doe not mooue any man , it is onely from this cause ; That he neuer well considered them . Resoluing , that no man could euer obserue them , but that th●y would make a great impression in him . But Macrobius ( leauing all those Allegoricall allusions ) asserteth this Harmony , vnto a true and reall melody indeede ; occasioned by the various motions , and differing magnitudes of the Heauens . Which , he saith ▪ must needes produce , . sonum dulcem , & musicum ; non ineptum , & asperum : A sweete , and delightfull ; not a harsh , and distastfull sound : as , by inuincible reasons , he saith , may be collected . Which point , hee indeede hath laboured exactly , with much fi●enesse and subtility . Vnto whom I referre them , that desire a more curious discourse vpon this Theame . Neither is this an idle fancy , begotten onely in the heads of conceited P●ilosophers ; but it is also entertained , for a certaine truth , by diuers learned Christians . Bed● alledgeth this opinion , of the Harmony of Heauen , for the credit of Musicke . Which hee would neuer haue done , if he had not allowed of it . Boetius doubteth not , directly to affirme it : yea , and to proue it too : Non potest , ab hac coelesti vertigine , ratus ordo modulationis , absistere . But , aboue all , Anselmus , though otherwise a seuere and a very austere man ; yet is so sweetened , and mollified with the conceite of this Musicke , that hee , not onely asseuereth it ; but also indeauoureth , with great paines and labour , to set out the true musicall proportion of it : as Macrobius before did . Now , it is no lesse vnprobable , that so many learned men , of so many differing bot●●ages and nations , should concurre , with such an harmony , in defending of this Harmony , if it were merely fained ; then it is , that there should bee such an Harmony , indeede . Neg , enìm hunc , tam certum syderum cursum , atque discursum , forturti impetus esse dixerim : saith Seneca . These so certaine both courses , and recourses of the Starres , cannot possibly bee the workes of blinde Fortune , and Chance ; but must needes bee Gods owne ordinance : because they doe not , sine aliquo Custode stare ; but , aeternae legis imperio procedere : as hee noteth in the same place : They neither keepe their stations , without a Keeper ; nor mooue their motions , without a Ruler : whose aeternall law they faithfully obey . And , it was a thing no more hard vnto God , to make the Heauens to moue with a sweete melodious harmony , then to make them moue without it . For , if Queene Cleopatra , when she came vnto Antonius , could instruct the Oare-men , and Rowers of her Barge , to strike all their strokes , in such order and number , that they made a most sweete harmony and concent , vpon the water , as exactly agreeing with her musicall instruments , as the sound of a Taber agreeth with his Pipes ( an Art also in practice sometimes , among the Greekes , as may be collected , out of Maximus Tyrius : ) then much more can God doe so : who ordereth all his workes , both in Number , Weight , and Measure . It is not hard for him , in such sort to moderate , yea and to modulate , the Heauens , as to make them , to send fo●th a sweete harmony , in their motions . Yea , and it is not incredible , that hee hath also done it . For , seeing it is vnpossible , that this so huge and vast a fabricke of the Heauens , being truely materiall and sensible bodies , and whirled about with such incredible swiftnes , should moue without some noyse : as Pythagoras well collecteth : and that noyse ( as Macrobius truely inferreth ) must be of necessity , either sweete and melodious , or harsh and absonous [ aut musicum , aut asperum : ] it is far more probable , that , that sound , which God hath chosen to sound continually in his diuine Eares , should rather be tuned , like the sound of sweete Musicke , then harsh and confused , like the creaking of a Cart. For ( as Macrobius in the same place , obserueth ) Fragor turbidus , & inconditus , offendit auditum . An harsh and rude crashing of things , offendeth the eare . And therefore it is not likely to be found in the Heauen . In which , as there is Nihil fortuitum : so is there , Nihil tumultuarium : As there is nothing done rashly ; so there is nothing done disorderly . And , it cannot , in any probabilitie , be thought , that God , who hath appointed vs , in our singing vpon Earth , To make a pleasant melodie , and to sing vnto him with a grace in our hearts ; would admit into the heauens themselues , any such vntuneable and incomposed noyse , as hath neither any grace nor melodie in it . But this I doe not affirme , as a certainty ; but onely propose as a probabilitie : leauing euery man vnto his owne liberty , to beleeue it , or not to beleeue it , as he findeth himselfe most inclined in his mind : Apologizing for my selfe , as Gregory Nyssen doth in a like case ; That heerein I doe but , Ingenium , ad m●ntem nostram , in propositis exercere , non doctrinam expositricem posteris relinquere : I doe but onely propound it , for the exercise of wit , as a probability ; not commend it , for a sealed and infallible truth , vnto all posteritie . Therefore , be this opinion of the Harmony of the Heauens , as it may ; be it , but Lepidè quidem , & musicè dictum , factu autem impossibile , as Aristotle censureth it : that is : but a pleasant and musicall conceit : Yet this so excellent a concent and agreement in the heauens , to keepe so constantly , their seuerall rankes and orders ( notwithstanding the diuersitie of their courses ) is a work , which by themselues , cannot possibly be done , no more , then any musicall Instrument can put it selfe into tune . It is God the Musitian ( as Plutarch before calleth him ) that keepeth all in tune . His power keepeth them all in obedience : His wisedome guideth them all in their courses : and , his goodnesse maketh them to produce those good effects , which they worke in the earth , and in these inferior Bodies . And therefore , euen Aristotle himselfe , who derideth so much the Harmony of the Heauens , in any real sounds ; yet , in respect of this harmonicall concent in the creatures , he so much admireth it , that he compareth God , in his working of it , vnto a Praecentor in a Quire : who both appointeth and moderateth all the Songs , that be sung there . All which things declare , that God , as he is delighted in order , so is hee likewise delighted in number : Yea and in musicall number too . In which opinion Anselmus is carried so farre , that he , not onely affirmeth , that God hath giuen to the heauens an harmonicall number , in their motions ; but also from thence collecteth , that God hath , in his kind , an harmonicall motion euen in himselfe . Habes haec in te , tuo ineffabili modo , qui ea dedisti rebus , a te creatis , suo sensibili modo : Thou hast this harmony , in thy selfe , after an vnspeakable manner , which thou hast giuen vnto thy creatures , after a sensible manner . Yea , and euen the very Heathen were in the same opinion : who beleeued , all their Gods , to consist of Numbers , and musical proportions . ● But , to leaue this harmonicall motion of Heauens , as a probleme , and not to determine it , as as position : yet , certaine it is , that the Heauens doe moue , in such an exquisite order , that the contemplation thereof , hath led many to beleeue , that none other , but onely God , can be possibly their Mouer . Suidas affirmeth , that , euen Abraham himselfe , was first occasioned , to seeke after God , by considering the motion of the Starres . For , hee being by nation a Ch●ldean , ( who , as Aristole obserueth , are naturally giuen to that kinde of contemplation ) and obseruing , in their motion , a wonderfull order , and varietie , and yet no lesse a constancie , he presently collected , that these strange reuolutions could not possibly be performed , if they were not directed , and guided , by some God. So that , his first motiue , to seeke after God , was , that orderly motion , which he saw the Starres obserued . Yea and Orpheus himselfe insinuateth also as much . Vnus praeterquam , cui derivatur origo Chaldaeûm ex genere , is noscebat sydera Coeli , Illorúmque vias , & quî moueatur in orbem Sphaera , & tellurem circumvertatur in axem , Spiritus & regat hanc , & in aere , & in aequore fuso . One onely Man there was of old , and he from Chaldee sprang , Who knew the Natures of the Stars , and courses that they ranne , And how the Heauen doth wheele and ring all round about the Earth , The Spirit also that rules all these , and Ayre , and Sea beneath . Which description of Orpheus , is referred vnto Abraham , by Clemens Alexandrinus . Yea , and Philo Iudaeus collecteth , that this his sublime and coelestiall disposition , was ominously foretold him , in his very name . For , Abram ( as he interpreteth that name ) doth signifie , as much , as , Pater sublimis , that is , A sublime and high-spirited man : because his spirit did not only mount-vp into heauen , but also vnto God , who is higher then the Heauen : and that cheifly , by the obseruation of the Starres , and their motion . By which hee was led , as it were by the hand , to vnderstand , There was a God. And so was likewise , Nigidius Figulus : of whom Lucane writeth thus . At Figulus , cui cura , deos , secretaque Coeli Nosse , fuit , quem non Stellarum Aegyptia Memphis Aequarel visu , numerisque mouentibus astra . Wise Figulus , whose searching care , was perfectly to know Heauens secrets , & the Gods themselues : Whom no Aegyptian sage Surpassed in his skill , nor could more exquisitely show The motions of the Starres and Orbes , in numbred equipage . He , being a great Astronomer , and obseruer of the Starres , was led , by his curiositie , in obseruing of their motion , to search after God , who was the Mouer of them . Yea , and Lucian interpreteth the fable of Bellerophon , ( wherin he is sayd , to haue mounted vp to Heauen , vpon a winged Horse ) to haue beene nothing else , in truth , but onely the ascending of his minde , in diuine contemplations ▪ occasioned by considering the motion of the Stars . Which carried him vp , in a sorte , into Heauen : but , not Equo , but Animo : not by Horse , but by Heart ; as hee mythologizeth vpon that fiction . And Tullie reporteth , out of Aristotle , that , If there were a subterraneous generation of men , who had neuer once beheld the light of the Sunne ; and had but onely heard , that there was a God ; if these men , vpon the sodaine , should bee brought out of their denne , and but set to behold the wonderfull motions of the Heauens and Stars , they would praesently beleeue , both , that there were a God , as before they had heard ; and , that these so regular and orderly motions , cannot be any others , but onely his works . Haec cùm viderent , profectò , & Deos esse , & haec tanta opera , Deorum ●sse , arbitrarentur . To conclude this point . Seneca alledgeth the orderly motion of the Stars , as a visible Argument , to demonstrate Gods providence . And Cleanthes was not only ledde , by the very same Argument , to beleeue , There is a God : but he also alledgeth it , as a sensible demonstration , to induce all other men to beleeue the same . Where , though hee congest diuers other great reasons vnto the same purpose : yet ascribeth hee the greatest force vnto this : Quartam Causam esse ( eamque vel maximam ) aequabilitatem motus , conversionem coeli , Solis , Lunae , Syderumque &c. And , Plutarch affirmeth , generally of all men , that the very first motiue , which ledde them vnto God , was that orderly motion , whereby the Stars are carried . Homines coeperunt Deum agnoscere , cùm viderent stellas , tantam concinnitatem efficere : ac dies , noctesque , aestate , & ●reme , suos seruare statos ortus , atque obitus . Men began first to acknowledge a God , when they considered the Stars to maintaine such a comelinesse , and both day and night , in Summer and Winter , to obserue their designed risings and settings . By contemplation whereof , a man is not onely led , to know There is a God : but also is sublimed , in some sorte , aboue the nature of a man : as I haue noted formerly , out of Tullie . Erigimur , & latiores fieri videmur , humana despicimus , contemplantésque supera , atque coelestia , haec nostra , vt exigua , & minima , contemnimus . Wee are lif●d vp and enlarged , we despise things below ; in our contemplation of Heauen and things that are aboue , we trample vnder foote these our baser and inferiour fortunes , as being of very little of no esteeme . So that , as Bradwardine obserueth out of Ptolomie : Scientia Astrorum ; assimilat hominem suo Creatori . The knowledge and vnderstanding of the Heauenly Creatures , doth make a Man like vnto his Creator . 6 And , no meruaile . For indeede this motion of the Heauens ( if it duly be considered ) cannot possibly proceed from any other Author , but onely from God. As it appeareth by this reason : That , this motion of the Starres , must needs be , a motion , either proceeding from their owne nature ; or beside their nature . It must needs be amotion , either secundùm Naturam ; or praeter Naturam . But , that their motion , is not of their owne proper nature , I haue already proued , in the first Section of this Chapter : because it hath no begining , neither from their Matter , nor yet from their Forme . And , other Nature haue they none . Now , if it be beside their Nature ; th●n must 〈◊〉 be , either by Chance , or by Prudence . By Chance it cannot be : for then , they would neither moue so orderly , nor so constantly : because nothing is more contrar●● 〈◊〉 Chance and Fortune is , to constancie , and reason . And therefore , th●●r motion , being so constant and orderly , must needs be directed , not by Fortune , but by Wisdome . From whence , it must needs follow , that the opinion of the Epicure , who ascribeth all the motions of the Heauens , vnto Chance ; is an opinion , not onely impious and odious , but also foolish and ridiculous . As the Orator maketh it plaine , by two notable Examples , of two Artificiall Spheres , made to the imitation of the heauenly Orbs : the one of them , by Archimedes ; the other of them , by Possidonius : and both of them , with such singular Art , and cunning , that they did , ( as Varro speaketh ) vias stelligeras aetheris explicare , aere cauo . They shewed , by their hollow brazen wheeles , all the seuerall motions , of the Starry Heauens . Now ( saith the Orator , in that place ) If either of these Spheres were shewed vnto the barbarous Britaines , yea ▪ or vnto the very Scythians ; they would , neither of them , doubt , but these workes were wrought by reason : then , much more , must the Heauens themselues ( for they are much perfecter ) Nisi Archimedem arbitramur plus valuisse , in imitandis Sphaerae conuersionibus , quàm Naturam , in efficiendis . Vnlesse we should im●gine , that Archimedes could shew more Art , in imitating the motions of the Heauens , then nature could do , in making of them . Which were vtterly absurd : as Lactantius collecteth , euen from this very instance . Deus , illa non potuit vera , machinari & effìcere , quae potuit solertia hominis imitatione simulare ? Shall not God be able to doe that , in truth , which a Man is able to counterfeite , by art ? Qûi igitur conuenit ( saith Tully , in the last alledged place ) Signum , aut Tabulam pictam , cûm aspexeris , scire adhibitam esse artem ; cumque procul cursum nauìgij videris , non dubitare , quìn id ratione , & arte moueatur ; aut cùm solarium vel descriptum , vel ex a qua contemplare , intelligere , declarari horas arte , non casu : Mundum autem , qui & has ipses artes , & earum artifices , & cuncta amplectitur , consilij & rationis expertem putare ? What reason is there , that , when we looke vpon , either a Statue , or a Picture , we should know , that it must needes be ruled , by art ; and when we looke vpon a Clocke , or a Diall , wee should know , that that must needes be made , by art : and yet to thinke , that the World , which containeth all those Artes , yea , and their Artificers too , should bee framed without art ? For , as he well inferreth , in another place , Neminem esse opportet , tam stultè arrog●ntem , vt in se rationem & mentem putet inesse , in Coelo Mundo ▪ non putet . There ought no man to bee so foolishly arrogant , as to thinke , that , in himselfe , there is a spirit , and reason ; and yet , that , in the heauens themselues , there is none . Which are so farre from being made without reason , that their making cannot be conceiued without great reason : as the Orator well obserueth . From whence hee truely concludeth , that hee needes must be a mad man , that ascribes them vnto Chance . Haec omnis descriptio sydenum , at ▪ hic tantus Coeli ornatus , ex corporibus , hûc & ill●c casu & temere cursantibus , potuisse effici , cuiquam sano videri potest ? This whole description of the Starres , and this so great beauty of the Heauens , can it possibly seeme to any man , that is well in his wits , to bee an effect of certaine Bodies , moouing vp and downe by chance , and at all aduentures ? So that , with him , it is out of question ; that the Heauens are mooued ; ●●t by Fortune , but by Wisdome . But yet , a greater Question remaines still behind : By whose wisdome it is , that the Heauens and Starres be mooued ? For , if they be mooued by Wisdome ; then either by their owne , or by some others aboue them . As Horace insinuateth , in the part of his diuision : Stellae , sponte sua , iussaenè vagentur , & errent ? The Starres all in their courses , mooue they still , Or by their owne , or their Commanders will ? Yeelding , that , if it be not by the former , then , it must be , by the latter . But , by the former , it is not . It is not by motion , of their owne will , or reason . For they haue none in them . They are so farre from being , either the Authors , or Directors , of their owne proper motions ; as that they vnderstand not , so much , as that they mooue at all : as euen Lucretius himselfe directly affirmeth : Nam certè , neque consilio primordia rerum Ordine se quaeque atque sagaci mente locârunt : Nec , quos quaeque darent motus , pepigêre prosectò . Things , at the first , they did not certainly Themselues dispose , by counsell orderly : Nor did they , by a composition , Appoint themselues their propper motion . It was , a much wiser , and intelligent Author , that disposed all these things , in so exquisite an order : which were in his hand , but meerely passiue , as Clay is in the hand of the Potter ; that neither vnderstandeth , of what forme , it is made ; nor yet , for what vse , it is prouided . And , no more doe the Stars , in what manner they bee mooued . For , though they should make such an excellent Harmony , as before I haue described : yet doe not they themselues vnderstand that they make it , no more then an harpe , or other musicall instrument vnderstandeth the tune that is playd vpon it . And , though they doe produce many notable effects , and benefits , in the earth , by that enterchange of seasons , which they occasion by their motions ; yet do not they themselues vnderstand that they doe it : no more then the wheeles in a mill doe vnderstand , what manner of Corne they grind . So that , the Heauens doe grind for vs ; yea , and find for vs too ▪ and yet they themselues doe not know what they doe : because they doe , volutatione haec , non voluntate facere : as Iustin Martyr well obserueth : They doe this , by their motion ; they doe it not , by their meaning . Dionysius exemplifieth , by instance of the Sunne : that , Sol , non cogitatione , aut voluntate , sed , eo ipso quod est , omnia illustrat , The Sunne imparteth his light vnto all things ; but , not by any will or purpose , but by being a light-some substance ; as a Candle likewise doth : Vnto which there is no man so simple as to ascribe a will. Neither can they to the Sunne . It is not , by his owne will , that it shineth vpon all things : but , it is onely , by the Goodwill of that God , which made it : who hath commanded and appointed it , to shine vpon the bad , as well as on the good : as our Sauiour Christ testifieth . And this was not vnknowne , euen to the very Heathen . Gratuitos habemus Deos ( saith Seneca : ) Nam & sceleratis Sol oritur , & piratis patent maria : The Gods are most gracious , and bestow their blessings freely : For the Sunne doth shine vpon the wickedest persons , and the Seas are open to the cruellest Pirats : Ascribing the shining of the Sun , not to his owne will , but to the gracious will of God , as our Sauiour before did . And as it is in his shining ; so is it likewise in his mouing . His motion is by Gods will ; and not by his owne . And though it be sayd , by the Prophet Dauid , that , The Sunne knoweth his going downe : yet , that must be taken , not to be a proper , but a figuratiue speaking : Implying , that the Sunne obserueth his prescribed motion , ( which here , by Synecdoche , is expressed by his setting ) so precisely to the poynt , that in the least iot , hee neuer erreth from it . And therefore ( by the figure , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he is sayd , to doe the same vpon knowledge and vnderstanding . Non quòd animatus sit , aut ratione vtatur ( sayth S. Basil , vpon this place ) sed quòd , iuxta terminum diuinitùs praescriptum , ingrediens semper eundem cursum seruat , ac mensur as suas custodit . Not that the Sunne h●th any soule , or vse of vnderstanding , but that it keepeth his courses and measures exactly , according to Gods prescription . So that , the Sunnes knowing his going downe ( as Baruch in his Epistle expresseth it ) is nothing else ( in true propriety of speech ) but , his obedience to Gods ordinance , in his going downe . Which he likewise affirmeth , of all the other Starres : who yet haue no more sense or knowledge of their seuerall motions , then an arrow in the ayre knoweth , whither it flyeth ; or , a ship in the water , whither it sayleth ; or , a Chariot on the earth , whither it runneth . And yet , as when we see an arrow , to fly directly to any marke , whereunto it is aymed ; though we see not the Archer , by whom it was shot ; yet must we know , in reason , that it surely was directed by some skilfull person ; because it goeth so directly , hauing yet no skill to direct it selfe : so , when we see the heauens to produce vpon the earth , so many good effects , by yeelding vnto it such fruitfull season . and bringing out of it such plenty and variety of excellent fruites , whereby both men and beasts are nourished : and that they , ayming at this end , doe neuer faile to hit their marke : wee needes must vnderstand ( if wee haue any vnderstanding ) that this course is directed , by some heauenly Sagittarius , indued with excellent skill , and reason . For , as Aquinas well obserueth , insisting vpon this very comparison : Sicut motus Sagittae ad determinatum ●inem , demonstrat apertè , quòd sagitta dirigitur ab aliquo cognoscent : a certus cursus natur alium rerum , cognitione carentium , manifestè declarat , mundum ratione aliqua gubernari . As the flying of a shaft vnto his certaine marke , declareth , that it was shot by one , that well knew , whereunto he had aymed it : so the certaine mouing of all naturall things , which know not themselues any thing of their owne motion , declareth , that they are moued , by on● that hath vnderstand●ng . And so likewise , for the other two comparisons . When we behold a ship , to winde , and to turne , and to fetch about , so diuersly ; and yet to come , at last , into that very hauen , which it intended , at the first : wee must needs know as certainly , that it is guided by the reason of some skilfull Pilot , as we certainly know , that it hath no proper reason of it owne , to guide it : as Theophilus Antiochenns obserueth , insisting vpon this second Comparison . Quemadmodùm enim , si quis cernat navem , suis armamentis instructam , mare sulcare & in portum appellere ; certè credet aliquem , a quo gubernetur , in ea esse gubernatorem : Sic certè ; nemo adeò abiecti est animi , quìn credat , Deum esse gubernatorem omnium , quamuis oculis carnalibus eum non assequamur . As when a man shall see a Ship , rigged out , with all her tacklings , to saile through the Sea , and directly to arriue at her desired hauen ; he must needs know , she hath , within her , some cunning and skilfull gouernour : So , no man can be so abiectly minded , but he must needs know , God to be the Governour of all things , though he doe not behold him , with his bodily eyes . And so likewise it is , in the mouing of a Chariot . It cannot goe whither it is purposely intended , if it haue not some skilfull driuer , to direct it . In like case , the Heauens themselues , they could neuer moue , so orderly , and directly , in their courses , if God himselfe were not the ruler , & director of their motions : quasi Auriga , habenas , & gubernator , clavum tenens ( saith Philo Iudaeus , insisting vpon this third comparison ) holding their raynes , like their Driuer , and their helme , like their Gouernour . So that , though we grant , that the motion of the Heauens ; is performed by excellent arte and wisdome ; yet is it not , by their owne wisdome ; but , by the arte and wisdome of that ruler , that guideth them . As Lactantius plainely sheweth , by the Sphere of Archimedes . Wherein , though there were great arte and wisedome vsed , to make that Sphere moue so artificially , and orderly ; yet was not that wisdome in the Sphere it selfe ; but , in the Maker of it , that so cunningly contriued it . And so is it likewise , with the Heauens . Their turning , and returning , so swiftly , so orderly , so constantly , to so many good effects , as they bring forth in the earth , doth manifestly shew , that their motion must needs be ruled by prouidence and wisdome . But yet , that wisdome , is not in themselues , that haue those motions ; but , in their maker , that gaue them . There is not in themselues , Sensus officij sui , sciens : any sense , or vnderstanding of those offices , which they performe . But they compasse all their motions , Non suo consilio , sed Artificis ingenio : as hee addeth in the same place . From whence he truly concludeth , that , Inest syderibus ratio , ad peragendos motus suos : sed Dei est illa ratio , qui & fecit , & regitomnia ; non ipsorum syderum , quee mouentur . The Stars doe shew great wisdome , in the performing of their motion : but it is none of their owne . It is the wisdome of God , who both made , and ruleth euery thing . So that , it may truely be sayd of the Heauens , as it was of a carued wooden head : that there is in them , Artis multum , sed sensus nihil : There is a great deale of Arte and cunning , in their making ; but yet no sense at all of their owne mouing . And , though Seneca deride it , as a foolish opinion , to thinke , that so constant , and so orderly a motion , can either be done , by Fortune , or by any such Nature , as is ignorant of his owne doing : [ vel temeritate quadam , vel natura n●sciente quid faciat ] yet , to thinke the contrarie , is , indeed , a greater follie : vnlesse , by Nature , he meane , Naturam Naturantem , The God of Nature : and not , Naturam naturatam , The Creature of God. For , Natura naturans , hee both knoweth , and ordereth all their motions , though they themselues know them not , no more then the wheeles doe in a Clock . And therefore Tullie himselfe ( euen from this very comparison ) concludeth , that it needs must be from God , that they receiue all their motion . An cùm machinatione quadam moueri aliquid videmus , vt Sphaeram , vt Horas , vt alia permulta , non dubitamus quìn illa opera sint rationis ; cùm autem impetum Coeli , cum admirabili celeritale mou●ri , vertique , videamus , constantissimè conficientem vicissitudines anniversarias , cum summa salute , & conseruatione rerum omnium ; dubitamus , quìn ea , non solùm ratione fiant , sed etiam excellenti , divináque ratione ? Marke , Divina ratione . When we see anything moued by an artificiall engine , as a Sphere , or a Clocke , or any other such like thing , wee neuer make any doubt , but that those Workes were wrought by reason : And , can wee then doubt , when we see the heauens to mooue , with such incredible celerity , and yet to keepe their yearely courses , with such admirable constancy , procuring vnto all things , both their health , and safety , that this must be the worke , not onely of reason , but also of Diuine , and most excellent Reason ? Ascribing the regularity of their motion , not vnto their owne , but vnto Diuine Wisdome . In which sentence , though it should bee thought , that Tully doth but Platonize , implying [ by Diuine Wisdome ] none other , but their owne , as reckoning the Starres themselues , to be Gods : yet , euen so , it proues the Cause : that the motions of the Heauens being so constant , and orderly , cannot otherwise bee stirred , but by the wisedome of God. And consequently , that it sheweth , that there needes must be a God. Yea , and in another place , hee goeth further , affirming of this so apt and orderly a motion , that it not onely cannot bee performed , in the naturall heauen , without the power and wisedome of a God ; but also , not to bee imitated , by Archimedes , in his Artificiall heauen , without a diuine illumination from God. Quod si in hoc mundo fieri , sine Deo , non potest ; ne in Sphaera quidem , eosdem motus , Archimedes , sine divino ingenio , potuisset imitari . Which sentence of his , cannot bee vnderstood , of the fore-named Star-Gods ; but of that God , which ruleth both the Heauens , and the Starres : which is the true God , as Arrianus truely noteth . He it is , Qui Solem & fecit , & circumducit . He it is , that made the Sun , and he it is that mooueth the Sun : Yea , and the Heauens , wherein they mooue too . As for the fore-named dotage of opinion , that The Stars should haue their soules , and by them bee mooued , in those orderly courses , vpon their owne voluntary wills ; euen Plato himselfe , the strongest defender of that groundlesse fancie , yet speaketh of it , but weakely , and doubtfully . For hee , ( not knowing , what well to determine ) affirmeth of those motions of the Heauens : Impossibile esse , Coelum stellasque omnes , adeó exquisita ratione , annis , mensibus , diebúsque circumvolui , nobisque , omnibus bona omnia facere , nisi anima singulis aut adsit , aut in sit : That it is vnpossible , that the Heauens , and the Starres should mooue , in so excellent an order , distinguishing , by their motions , both yeares , and moneths , and dayes , and so ye●lding vnto vs all good and comfortable things , vnl●sse euery one of them , had either a spirit present with it , or a soule within it : Not determining this latter , but leauing it in suspence , whether it may not bee the former . But , Aristotle derideth it , as a meere fable , that the Heauen should haue a soule ; and that their motion , from that principle , should draw his beginning . Which hee proueth to bee false , by the force of two reasons , The first whereof , is this : That , if they had this perpetuall motion , from their soule ; it would bee wearisome and yrkesome , to be occupied still , in doing one and the same thing : Neque talis animae vita , sine dolore , beataque esse potest . And the life of such a soule , cannot be but full of griefe , and cleane destitute of blisse . For , Natura varietate delectatur , The soule is delighted with variety . It is dulled with identity . Especially , if it haue no intermission , no alternation of rest . It will then bee , Negotium , ab omni voluptate mentis semotum ; si requies non est . Yea , and , Eò magis laboriosum , quò magis perpetuum : as hee addeth , in that place : That worke can haue but a little pleasure , that neuer giueth leasure : but is so much the more painefull , by how much the more perpetuall . Whereupon hee inferreth , That such a perpetuall doing of one and the same worke must needes bee as painfull vnto the soule , as Ixions turning vpon his wheele . For , if the Starres bee gods , and moued by their owne eternall soules ; they can neither haue honour , nor profite , nor pleasure , in running still one course perpetually , without any varietie . For , Qualis honor , vel quale lucrum , vel quanta voluptas , Esse potest Divis , versantibus aethera semper ? Nonne decet potiùs libertas maxima Divos ? Vt quocunque velint , faciles accedere possint , Ne , tanquam dura devincti compede , nusquàm Ire queant , semperque loco teneantur eodem ? Aut tanquàm figuli instantes operí ▪ rotaeque , Nunquam decedant scamno , nunquàm otia captent ? Esine illis adeò dulcis labor ill● rotandi ? And labor ille potest Divis nunq●àm esse molestus ? What good , what gaine , what honour , or what pleasures , Can any gods take in their turning Measures ? Wherein th' are alwayes tyed to moue the Sphere ? The greatest freedome them most fitting were . As that , where're they would , they might apply Themselues , with pleasure and facility . Lest they might s●eme , as chain'd to one set place , And not elsewhere haue l●aue to take their race : But euen as Potters , task't to tedious labour , From stall , and wheele , and worke do ne're giue ouer . What , is that toyle of whirling Spheres so sweete , Or , can that toyle be still for gods so meete ? This must needes be very yrkesome , to continue still in one and the same motion , without any alteration : especially , to any thing , that hath a soule , indued with either sense , or reason . And therefore , Plato affirmeth , that , Seipsum semper convertere , fermè nihil potest ; praeter id , quod cursum , agitatis omnibus , praestat . That nothing can endure , to turne about it selfe euer ; but onely that one thing , which giueth motion to all things . Whereupon , he there concludeth : Mundum seipsum non convertere semper : putting the doubt , out of doubt : That the motion of the Heauens is not voluntary of themselues . His second Reason , is this ; that , Nature hath not giuen a voluntary or animal-motion vnto any thing , but shee hath also giuen it fit meanes and instruments , to exercise the same : as feete , vnto Beasts ; wings , vnto Birds : and sinnes , vnto Fishes ; and such like . But , vnto the Starres shee hath giuen no such instruments , but made them round and teret , like a globe , as if shee had purposely depriued them of all the meanes of voluntarie motion . Vniversa videtur , tanquam de industria , abstulisse , quibus per se procedere ipsa possent . From whence hee collecteth , that Nature neuer intended to bestow vpon them any voluntarie motion . Nequeo enim animalia ipsi curae ●uêre , adeò verò praestabiles res despexit . Vnlesse we should imagine , that Nature , which hath shewed such a care ouer these earthly Creatures , would carelesly praetermit , or despise those Heauenly . This is the whole summe of Aristotles reasons , to proue , that the Starres haue no voluntarie motions . Plato indeed rendereth a reason , why the Heauens haue no neede of any instruments of motion ; as Legges , or Feete . But they be such , as shew plainely , that their motion is not voluntarie . Now , to recollect the summe of this long Chapter : If this regular , and orderly motion of the Starres , be , neither naturally giuen vnto them , either by their Matter , or by their Forme : nor accidentally fallen vpon them , either by Chance , or Fortune : nor voluntarily composed by them , out of their owne election : then must it needs be imposed vpon them , by diuine constitution : as Plutarch truely collecteth : accompting this for a sufficient enumeration . But , the three former branches are largely proued , in three Sections of this Chapter . And therefore , the Author of their motions , must needs be God himselfe . It can be none other . Whom Boetius truly calleth , — Terrarum , Coeli ▪ satorem , — qui perpetua mundum ratione gubernat . Earths planter and Heauens placer , who , Worlds vast circumference Both made , and doth maintaine and rule , by lasting prouidence . So that , for this point , I conclude with Lactantius ; that , Tanta rerum magnitudo , tanta dispositio , tanta in s●ruandis ordinibus temporibusque constantia , non potuit , autolìm , sine prouido Artifice , oriri , aut constare tot seculis , ●ine incola potenti , aut in perpetuum gubernari , sine perito & sciente Rectore . Quod ratio ipsa declarat . Such a greatnes , in the Creature ; such a comelines , in their order , such , a constancie , in obseruing both their courses , and their seasons ; could neuer , either , at first , haue beene framed , without a cunning hand ; or , so long haue beene praeserued , without a powerfull inhabitant ; or , so wisely haue beene gouerned , without a skilfull Regent . As , euen Reason it selfe maketh it plaine and euident . CHAP. 12. That God hath made all his creatures , in Harmonicall proportion , and in a kinde of Musicke . That all creatures are naturally deloghted with it . 3. That they prayse God in their kinds , with their naturall Musicks . 4. That Artificiall musicke is the gift of God to men . 5. That the chiefest end of it , is to prayse God with it . WE are now , at the last , come vnto the last of the Mathematicall Sciences : which is the Arte of Musicke : of which I purpose not to discourse , as a curious Musitian , but as a Diuine . And therefore , I will not , Artem Musicam in trutina examinare , as Aristophanes speaketh . I will not strictly examine euery croch●t and quauer , as it were , vpon the ballance : but ( looking directly vpon mine owne marke , with a stedfast eye ) I will onely vnfold those fiue poynts , vnto you , which I haue summed vp before , in the contents of this Chapter . And that but very lightly ; to auoyd all curiositie . First therefore , for the first of them . It was Pythagoras his position : Vniversi , naturam Musicis fuisse rationibus fabricatam : That the frame of this whole world , is made , in a kind of naturall Musick . And the most of the old Philosophers ( as Plutarch reporteth ) concurred with him , in the very same opinion : A Deo omnia fuisse instituta , secundùm Harmoniam : That God hath made all his workes , exactly , vnto the due proportion of a Musicall Harmonie . And we may see it plainely verified , if we will take a Suruey , of all the Creatures of God ; beginning which the highest , and so , by degrees , descending the lowest . And first , for the Heauens , the highest of Gods workes : I haue partly shewed before , in the former Chapter , what an excellent Harmonie God hath bestowed into them , both actually , in their motions ; and virtually , in their influences , I doe leaue the former of those Harmonies , to the libertie of the Readers , to beleeue , or not beleeue , as it pleaseth themselues . But , this latter of them , is a thing so euident , of their gracious influences vpon these inferior Bodies ; that he must needs be destitute , both of sense , and reason , that denieth it . Neither , doe the Philosophers , only beleeue the body of the Heauens , are made , in musicall proportion ; but also , that their soules and Intelligences , from whence they haue their motion , are also made , by the same composition . Plato , describing the Creation of the Soule of the world , he setteth downe exactly , all the seuerall substances , whereof it is compounded : and nameth there praecisely , both all the particular Ingredients , and all their seuerall doses . In which Argument Macrobius likewise hath taken great pa●nes , to expresse more plainely , that which was deliuered by Plato more obscurely ; as concerning both the Matters , and the Measures , of the Soules composition : which hee reduceth exactly , vnto Musicall proportion : Yea and further ascribeth , all the Musicall Harmonie of the Heauens themselues , onely vnto that musicall composition , which God gaue vnto the soule of the Heauens , in his first Creation . Ergò , Mundi anima , qu ae , ad motum , hoc , quod videmus , Vniversitatis corpus impellit , contexta numeris , musicam dese creantibus concinnentiam , necesse est , vt sonos musicos , de motu , quem proprio impulsu praestat , efficiat . The soule of the World , which stirreth the bodie of the World vnto motion , being it selfe made of such numbers , as beget in it selfe , a musicall Harmonie ; must needs , in all those motions , which it selfe procureth , produce a musicall Harmonie likewise . Yea , and a little after , hee attributeth vnto this musicall Composition of that soule , not onely the Harmonicall motion of the Heauens , but also , all that delight in Musicke , which all liuing Creatures does take , here vpon the earth . Iure igitur , Musicá capitur omne quod viuit ; quia coelestis anima , qua animatur vniversitas , Originem sumpsit ex Musica . By right , must euery thing that hath life , be delighted with Musicke ; because the soule of the world , which giueth them their life , is it selfe compounded of a kind of Musick . This is the conceit , which the ancient Philosophers haue had , of the Musick and Harmonie of the Heauens , not onely in their Bodies , but also in their Soules . All of them proceeding onely , from that diuine and heauenly Harmonie , which Anselmus affirmeth to bee in God himselfe ; as I haue before obserued . I censure not their opinion , but onely note it , to declare , how strongly they were possessed , that all things in the world are compounded , in a kinde of Harmony , by God ; yea , euen the Soule of the world it selfe . Let vs therefore now come downe from the Heauens , vnto the Elements . For , in them also the Philosophers haue obserued diuers Harmonies . Plutarch , in his Booke , De prìmo Frigido , reporteth an old opinion , that God is called , by the name of a Musition . Which appellation hee interpreteth to bee giuen vnto him , for his skilfull proportioning of the Elements , and their qualities , in the mixture and temper of all compound bodies . Aeris mutationes , & effecta , quia temperat Deus , Musicus appellatur . God is called a Musition , for his skilfull tempering of the ayre , and his effects , in these mixed Bodies : Non , quòd gravia acutis , aut alba nigris accommodet , interque ea consonantiam efficiat : sed , quód caloris , & frigoris , in mundo societatem , dissidiumque ita gubernet , vt , & coeant , & diseedant moderatè ; & ( nimia vtrique , vehementia adempta ) in rectum modum componat . God is called a Musition ; not , for his skilfull mingling of either flat , with sharpe ; or white , with blacke ; and so making vp his Musicke : but , because he so guideth the contrary qualities of Heate , and Cold , in the World ; that be maketh them , both to come together , and to depart asunder , in a very wholsome and temperate manner . This calleth he , Gods Musicke : which is , indeede , most pleasant , yea , and no lesse profitable , then it is delightfull . Because God hath so graciously tempered the contrarie Qualities of the Elements together , that , as Manilius truly noteth : Frigida nè calidis desint , aut humida siccis , Spiritus aut solidis ; sitque . haec discordia concors . That neither cold things want their hot , nor moyst things misse their dry , Nor sad things lacke the Spirits power , to quicken them thereby : So making Musicall concent of contrariety . Which Comparison , Ouid likewise vseth , vnto the same purpose , onely changing the termes ; and , for his Discordia concors , concording discord , putting — Concordia discors , discording Concord . And so likewise doth Horace , keeping the same termes . — Rerum concordia discors . Yea , and Seneca expresseth the very same thing , by the very same comparison : Tota huius mundi concordia , ex discordibus constat : The whole concordance of the world consists in discordances : maintaining still the same Musicall conceit , for the aptnesse and proprietie of it : Whereby they insinuate , that , howsoeuer the Elements haue a discord in their nature ; yet haue they a concord in their mixture : Quae nexus habiles , & opus generabile tingit , Atque omnis partus elementa capacia reddit : Which concord knits the Elements , in wholesome linckes together , And makes them able to produce , euen all this whatsoeuer : as Manilius obserueth in the fore-alledged place . And , as he ascribeth the Generation : so Aristotle ascribeth the Conseruation of all things vnto this Harmonicall mixture of the Elements . For hee saith , that , That power which created the World , did , Naturas maximè contrarias , ad mutuam cogere convenientiam , & per hac salutem parere vniverso . It ioyned things together that were contrary in nature : and yet thereby prouided for the s●fety of the whole World. For , as Hippodamus truely noteth , Nisi Harmonia & Prouidentia divina Mundus regeretur , non possent ampliùs in bono statu permanere quae mundo continentur . If the world were not gouerned by the Harmony of Gods prouidence , there could nothing in the world continue in good estate . Yea , and Aristotle , in the former place , hee goeth one steppe further ; ascribing to this Harmonicall mixture , not onely the conseruation , but also the Creation , and exornation of the world . Rerum omnium constitutionem , Coeli , inquam , & Terrae , vniversique mundi concretionem , vno exornavit & instruxit concentu . It adorned the generall Creation of all things , both of Heauen , and Earth , and of the whole world , onely by this sweete mixture , and harmonicall consent . And , Hugo de Victore obserueth the same thing : yet speaketh of it , more diuinely , as being a Christian. Si Vniversitatis huius machinam intuitus fueris ; invenies , quam mirabili ratione , & sapientia , compositio rerum omnium perfecta sit , quàm apta , quàm congru● , quam d cora . In qua , non solùm concordiam servant similia ; s●de tiam quae ( cre●nte potentia ) diversa , & repugnantia , ad esse prodierunt , dictante sapientia , ad vnam quodammodo amicitiam , & foederationem conveniunt . If you well consider of the frame of this world , you shall finde , with how great wisdome , the same hath bene wrought , and how aptly , how fitly , and decently , composed . For therein , not only like things preserue peace and vnity ; but also things contrary do ioyne league and amity . And then hee proceedeth to exemplifie his meaning , by our present instance of the Harmonicall mixture of the Elements . Quid repugnatius esse potest Aqua , & ●gne ? quae tamen , in rerum natura , ita Dei contemperavit prudentia , vt , non solùm ad invicem societatis vinculum non dissipent , verùm etiam , noscentibus cu●ctes , vt subsistere possint , vitale nutrimentum subministrent . What is more contrary in Nature , then Fire , and water ? which yet are so farre from breaking the bond of their common coniunction , that , by a ioynt consent , they minister vnto all things , their vitall food , and nourishment ? This is the Harmony of the Elements , consisting all of Concords . Now , beside this , they haue another , which consisteth all of Discords . And that is , when any one of them doth either exceede their due proportion , which worketh a discord in all those bodies , that are compounded of them , and tendeth directly vnto their dissolution : or , when they digresse from their right and naturall vses , and turne their benefits into punishments . Which oftentimes is done , for the sinne of man. As it was , to the Aegyptians : when the fire descended , and destroyed their fruite : the water putrified , and turned into blood : the aire was poisoned , with noysome flyes : and the earth corrupted , with the stinke of their froggs . Here was a great change , from that sweete and melodious tune , which God intended in their first Creation , into an harsh and vnpleasant one . But yet , euen in this change of their tune , they kept still a good harmony ; and harmony concording with Gods seuerity , though somewhat discording with his mercy . As the Wiseman obserueth , in the booke of Wisedome , where be expresseth that perturbation , by this very comparison . The Elements ( saith he ) greed among themselues , in this change , as when one tune is changed vpon an instrument of Musicke , and yet the melody still preserued . These be the two Harmonies of the Elements . Let vs now descend , as yet one steppe lower , vnto those compounded Bodies , which are made of their mixtures : and we shall see , that God hath giuen the like Harmonies vnto them . First an Harmonie of Concords ; which euidently appeareth in that amicable and louing agreement , that is seene betweene all the parts of their bodies , in seruing , and cherishing , and comforting one another : which they doe , and performe , with that true sympathy & compassion , that , if one member suffer , all the rest do suffer with it : & , if one be had in honour , al the rest reioyce with it . And diuers other notes there be of a singular symphonie and agreement betweene them . Wherein , as Hugo de Victore noteth , Omnium membrorum iuncture tantam invicem seruant concordiam , vt nullum omninò possit inveniri membrum , cuius officum alteri non videatur afferre adminiculum . Al the members of the body , are ioyned together , in so louing an vnitie , that there is not any of them , but that in discharging his own proper office , it bringeth also some helpe vnto his other fellow-members . Whereupon he there concludeth : Sic omnis natura se diligit , & miro quodam modo plurium dissimilium in vnum redactorum concordia , vnam in omnibus Harmoniam facit . Thus euerything , by nature , is louing to it selfe , and by ioyning things vnlike in true concord together , after an admirable manner , it maketh , in the whole body , a most sweete and pleasant Harmonie . This Harmonie of Concords hath God generally disposed , into the parts & members of al cōpounded bodies . Now , he hath also placed among them , another kinde of Harmonie , consisting all of Discords : in mixing of things of contrary natures , throughout all his works . For , there is none of all his Creatures , but God hath created something contrary vnto it ; which contendeth with it , by the contrariety of Nature , as one Enemie fighteth with another . And yet , all of them together , beget in the world , a most sweet & wholesome Concord . I meane , not only of those Sympathies , and Antipathies , which God hath planted in diuers of his Creatures ; wherby some of them amicably embrace one another , as most louing friends ; others of them hatefully decline one another , as most mortal enemies ; ( A secret in nature , whereof the learnedest men were neuer yet able to giue any reason ( as Plutarch truly noteth , Aelianus confirmeth ) but , euen in the other most common & ordinary workes of God , we shal finde none of them so free , but that it hath in nature , in some sort , his contrarie . So that , the frame of the whole world , doth seeme to benothing else , but only a mixture & composition of Contraries : striuing stil together , ( though in more orderly manner ) as they did in the masse of their confused Chaos : wherein , as the Poet describeth it , Frigida pugnabant calidis , humentia siccis , Mollia cum duris , sine pondere habentia pondus . Cold things with hot , moyst things with dry did fight , Soft things with hard , and sad things with the light . And such is still the fight and conflict of contraries , euen in this well ordered and beautifull world , though the same hand , which then distinguished them into their seuerall orders , doth now so moderate and keepe them in order , that their contraries and repugnancies tende , both vnto the safetie , and beauty of the world ; and not , either to the hurte , or to the blemish of it . In which respect , S. Augustine compareth that Naturall order , which God hath taken , in mingling of Contraries , through all the rancks of his Creatures , to that artificiall order , which Musitions ofttimes take , in the making of their Songs . Deus ordinem seculorum , tanquàm pulcherrimum carmen , ex quibusdam quasi Antithetis , honest avit . God hath framed and compounded the order of the vniuerse , in the manner of a curious & elegant verse ; artificially adorned with members , all of Contraries . Like that sentence of S. Paules : By Honour & dishonour by euill report , & good report ; as deceiuers , & yet true ; as vnknown , & yet known as dying , & yet behold we liue ; as chastened , & yet not killed ; as sorrowing , & yet alwayes reioycing ; as poore , & yet making many rich ; as hauing nothing , and yet possessing all things . Not vnlike that of Terence : Omnia habeo , neque quicquam habeo , nihil cùm est , nihil deest tamen . Whereupon S. Augustine , in the same place , concludeth , that , Sicut contraria contrarijs opposita sermonibus pluchritudinem reddunt ; ita , quadam , non verborum , sed rerum , eloquentia , contrariorum appositione , seculi pulchritudo componitur . As contraries , opposed vnto contraries , do yeeld a kind of grace & beautie to the speech , so God , by placing contraries against their contraries , in a kinde , not of verbal , but of real eloquence , hath giuen a great grace and beautie to his worke . Which conceit of S. Augustine , deliuered by him , but in generall termes , is illustrated by Tertullian ; by the apposition . of many very notable particular instances , and those very fit and apposite . Tota operatio Dei , ex diversitatibus constat ; ex Corporalibus , & incorporalibus ; ex animalibus , & inanimalibus ; ex vocalibus & mutis ; ex mobilibus & stativis ; ex genitalibus & sterilibus ; ex aridis , & humidis : ex calidis & frigidis ; &c. The whole workemanship of God is compounded all of Contraries , of things corporeal , and incorporeall ; of things liuing , and without life ; of things loquent , and silent ; of things moueable , and vnmoueable ; of things fertile , and sterile ; of things dry , and moyst ; of things hot , and cold ; &c. And the same that hee hath shewed , by those instances , in the great world , he proceedeth to declare , in Man also , the little world . Sic , & Hominem ipsum diversitas temperavit , tam in corpore , quàm insensu . Alia membra fortia , alia infirma ; alia honesta , alia inhonesta ; alia gemina , alia vnica ; alia comparia , alia disparia . Perindè , & in sensu : nunc laetitia , nunc anxietas ; nunc amor , nunc odium ; nunc ira , nunc lenitas . In like case , Man himselfe is made by God of meerely Contraries : and that not only in his body , but also in his soule too . Some parts of Man be strong , & some againe be weake ; some comely , some homely ; some double , some single ; some aequall , some vnaequall . And so likewise in his mind there is sometimes mirth , and sometimes greife ; sometimes loue , and sometimes hate ; sometimes feircenes , and sometimes mildnesse . So that , the whole world is , in effect , nothing else but only a massie Coagmentation of Contraries . As Ecclesiasticus also directly obserueth . Euill is against good , & death against life ; the Godly against the sinner , & the vniust against the faithfull . And so , in all the workes of the most High , thou mayst see , that there be euer Two : and the one of them , is against the other . Neither is this , the onely Obseruation of religious Christians ; but also , of the irreligious Heathen . Wherein , many of the most learned haue exactly concurred , affirming , that God ( like a skilfull Painter to shew the grace of his worke the better , hath composed the whole world of opposite parts ; as it were , of Lights and shadowes . Which as Trismegistus noteth , is a matter , of so pure and absolute necessity , that , without it , the world could haue had no beautie . For , if Contraries had not bene thus mingled together , the curious workes of Nature could not haue beene distinguished one of them from another . And therefore he pronounceth , that , Ex oppositione & contrarietate constare omnia , necesse est : neque alitor se habere , possibile est . For , as in a Picture , if all were blacke , or all white , there could be no grace or beauty in the worke : so in all the workes of Nature , if all were good , or all bad , there could be no grace or sweetnesse in any of them , because no distinction . And therefore Pythagoras ( as Varro obserueth ) maintained this opinion : Omnium rerum initia esse bina : vt , sinitum , & infinitum ; bonum , & malum ; vitam , & mortem ; diem , & noctem . That the first Principles of all things in all kindes , are two contraries : as Finite , and Infinite ; Good , and Euill ; Life , and Death ; Day , and Night ; and such like . Whose opinion , is by Aristotle expressed more fully : who setteth downe distinctly , ten seuerall combinations of Contraries , which the Pythagoreans defended , to be the first Principles and Originals of all things : As namely these following . Finitum , & infinitum ; Par , & Impar ; Vnum , & Plura ; Dextrum , & Sinistrum ; Masculinum , & Foemininum ; Quiescens , & Motum ; Rectum , & Curvum ; Lumen , & Tenebras ; Bonum , & Malum ; Quadratum , & Longum ; that is , Finite , and Infinite Euen , and Odde ; One , and Moe ; Right hand , and Left ; Male , and Female ; Resting , and Mouing ; Straight , and Crooked ; Light , and Darkenesse ; Good , and Euill ; Square , and Long. These Contraries , they not onely held to be in the world ; but also , to bee the working Principles of all things in the world . And therefore their Effects must needes be contrary , as well as their Causes . In which opinion , Al●meon conspired so fully with them ; that Aristotle doubteth , whether hee borrowed his opinion from them , or they theirs from him . Yea , and in another place hee confesseth , that it is the common opinion of all the Philosophers : That the first Principles of all thing must needes be meere Contraries . Omnes , Contraria Principia faciunt . But hee himselfe handleth this point more exactly , then any , & brings it home more properly vnto our present purpose . That , in this mixing of Contraries , in all sorts of Creatures , Nature delighteth her selfe pleasantly , as with a most sweete Harmony : Natura , ad contraria , miro fertur desiderio ; atque concentum ex his facit . Nature is strangely carried with a strong desire , of ioyning contrary things together ; and yet maketh of them a delightfull and most melodious tune . And this hee illustrates in that place , by very pregnant instances , both in Ciuill , and Artificiall , and Naturall things . For Ciuill things ; he giueth these instances : That euery City , though neuer so well composed , and in neuer so great concord ; yet consisteth of persons of contrary conditions ; some poore , some rich ; some yong , some old ; some weake , some strong , some good , some bad . All which , though they be many , yet make they but one City : and though , in nature , they bee vnlike ; yet make they a sweete concord , in the Ciuill State. In Artificiall things hee obserueth , that , Ars , adimitationem Naturae , se componens , idem praestat . That Art , as it imitateth Nature , in many other things ; so doth it also in this , that it maketh all her workes of a mixture of contraries . Whereof hee giueth these instances : The Art of Painting mixeth contrary colours in her Pictures : as blacke , with white ; and red , with yellow . The Art of Musicke mixeth contrary sounds in her Songes : as Sharps , with flats ; and briefes , with Longs . And the Art of Grammar mixeth contrary letters in her words : as vowells with mutes : and such like . In Naturall things , hee giueth these instances , that , Vis quaedam , per omnia dimanans , & transiens , siccitatem humori , calorem frigori , leue gravi commistum , & rotundo rectum ; Terram omnem , Mare , Aethera , Solem , Lunam , & Vniversum exornavit Coelum cum Mundum frabricata esset , ex diversis , & nullo modo immistilibus , aere , terra , igne , aqua , & imagine vna , quae globos comprehendit . There is a certaine power , which pierceth , and disperseth it selfe , through the whole world , ioyning dry things , with moyst , and hot things , with cold ; light things , with heauy ; and crooked , with straite : and yet , by this contrary composition , very excellently beautifying , both the earth , and sea , and skie , and Sun , and Moone , and generally all the heauen : making the frame of this world , of things of far vnlike nature , and such as refuse to be mingled together ; ayre , and earth , and fire , and water ; and Heauen , which comprehendeth all these Spheres , in his figure . Now all this commixtion of things , so contrary , do not tend to the defacing , but adorning of the world ; as Concords , and Discords doe , vnto the better tempering of the Harmony in Singing . For , by that very Comparison , doth Aristotle expresse them . Natura & Coelt , & terrae , vniversique mundi concretionem , principiorum maximè contrariorum , vno exornavit , & instruxit concentu . Nature hath compounded , both heauen , and earth , and all the whole World , of contrary Principles , to adorne it more beautifully , with a concent-full Harmony . Thus ( as Seneca obserueth , ioyning instances of all the fore-named heads together ) Nu●ilo , serena succedunt ; turbantur maria , cùm quieverunt ; noctem , Dies sequitur ; pars coeli consurgit , pars mergitur . Contrarijs , rerum aeternitas constat . After a storme , there comes a calme ; the Seas bee troubled , after they haue rested ; after the night , there appeareth day ; One part of the Heauen riseth vp , another goeth downe : The whole frame of the Vniuerse , is compounded of Contraries . And thus ( as Trismegistus obserueth ) Rerum singularum ordo , concentum quendam , melo divino dulcisonum , conficit . The very naturall order of things , produceth a pleasant Harmony , composed in a kind of diuine and Heauenly melody . Aud therefore hee affirmeth , that , Musicam nosse , nihil aliud est , quàm cunctarum rerum ordinem scire : To know Musicke , is nothing else , but to know the naturall order of things . For , as Maximus Tyrius affirmeth , Natura , est perfectissima Harmonia . There is no Harmony better , then the order of Nature . Thus God hath made an Harmony , in all his Creatures : by the ioynt obseruation , both of Christians , and Heathens . 2 But , the testimonie of neither of them , no , nor of them both together , doth so euidence the matter , as the things themselues doe ; by that incredible delight , which all of them doe naturally take , in the sweetnesse of Musick . For , there is nothing whatsoeuer , indued with a liuing and a sensible spirit , but it is rauished , in a sorte , and caried out of itself , with the bewitching sounds of Musicke . I omitt the fabulous narration of Amphion : as a Poëtical fiction : that the power of his Musick was so great , that he could , Saxa movere sono testudinis ; & , prece blanda , Ducere quò vellet . — With Lutes alluring sound , and his sweet tunes , he could Moue the hard Stones , and make them stirre where 're he would . Which , though it be but an Hyperbole , and Excesse of speech ; yet the Poet made choise of it , of set purpose , thereby to expresse , with a greater Emphasis , the incredible power of Musick , vnto vs. Which , indeed , is very great yea , and not onely with vs men ; but also with euery other liuing thing : both with Birds , and with Beasts , and with Fishes ; yea , and euen with very Wormes . As wee may see , in all of them , if wee will but looke vpon them . First , for Birds : there is no man , but may obserue , by his daily experience , with what a singular delight , they vse to solace , and entertaine themselues , with their naturall Musick ; chaunting-out their sweete melodie , vpon the pleasant branches of euery greene tree . A thing expresly noted by the holy Prophet Dauid : and by him there ascribed , to be the worke of God. Neither are they onely delighted with their owne naturall Musick ; but also with Mans artificiall Musick . As we may euidently see , in Thrushes Linnets , and Blackbirds , and such like , with what attention they will listen , vnto the pleasant sounds of Musicall Instruments : yea , and how perfectly they will learne the tunes of those Songs , that be whistled vnto them . Which artificiall notes , they could neuer possibly either learne so quickly , or render so exactly , but that the seeds of true Harmonie , be sowne in their soules , as well as in mens . Yea , and their delight in Musick is so great , that they often-times forget their very safetie it selfe , in comparison of it . As it is noted , by the Poet : Pistula dulce canit , volucrem dùm decipit auceps . The Sweetnesse of the Fowlers pipe , Deceives the Fowle , with his delight . Yea , euen Bees , when they swarme , and are vpon the wing , ready to take their flight , whither either the winde driueth them , or their Captaine leadeth them : yet , by the sounds of tinckling brasse , are setled againe , and retarded from their course : held onely , by that delight , which they naturally take in it ; as Plinie obserueth . Gaudent plausu , atque tinnitu aeris , eóque convocantur : Because they are delighted with that tune and tinckling , they are therewith called together . Yea and Aelianus likewise saith , Crepitaculis sonoris , tanquàm Syrenibus , retrahuntur : They are recalled , and as it were charmed , with those shrill sounds . Now likewise for Beasts : though their spirits be more dull , and their senses not so subtile , as is the sense of Byrds ; yet haue they no lesse a sense of Musick . For tame Beasts : Aelian giueth instance in the Arabian Sheepe ; that they grow fat , much more by their Musick , then they doe by their Meat . And againe in Elephants ; that they are allayed from their greatest rage , by the alluring sounds of Musick . And , of a contrarie effect , doth Iob giue instance , in the Horse ; who being enraged with the warlicke sounds of Musick , despiseth both wounds and death : and hearing the Trumpet , hee reioyceth at it , smelling the battle afarre off , and saying in a iollitie , Ha , Ha : as in that place hee expresseth it . And Aelianus in another description fitly paralleleth it . Yea , & yet againe , of another contrarie passion , in the Libian Mares ; that by the sounds of a certaine Hymenaean song , they are accended vnto Venerie : Which otherwise they decline . And , for Wilde-Beasts : Horace giueth an instance , in Orpheus ; that , by the power of his inchanting Musick , hee did — Lenire Tygrides , rapidosque Leones . Tame and make gentle Tygres feirce , And soften Lyons furious . Which , though the Poet there apply to an allegoricall interpretation : yet doth Aelian confirme it , by an Historicall narration . For he maketh report of diuers sorts of VVildBeasts , that be so farre mollified , with the inticing sounds of Musick , that they be made by it , forgetfull , both of their young ones , and themselues . As he proueth , in that place , by the practise of the Tyr●heans : who vse to draw Wilde Boores , and Harts , into their Nets , by the onely sweetnesse of certaine Musicall instruments . And Macrobius confirmes the same , by the like obseruation : who reporteth , that , Nonnullae , vel aues , vel terrenae , & aquatiles belluae , invitatae cantu , inretia sponte decurrunt . He saith That there be many , not onely Byrds , and Beasts ( which were our two former instances ) but also Fishes too , ( which is our third instance ) that being inticed with the pleasing sounds of Musick , doe voluntarily rush into the very nets . As Aelian giueth instance , in those kinde of Crab-fishes , which are called Paguri : which will follow the sound of Musick , euen out of the waters : and so are taken when they come to the land : And againe , in another kinde of Fishes , called Pastinacae . And Plinie also proueth , by experience , in the Dolphins : of whom he writeth , that Et cantu mulcentur , & capiuntur , attoniti sono . That they are allured by Songs , and taken , whilst they be astonished with their sounds . Which delight of theirs in Musick , Plutarch affirmeth , to be a thing delightfull vnto God. And he alledgeth to that purpose , certaine verses of ●●indarus : who compareth his owne desire of writing , vnto the vehement incitation of a Dolphin : Quem , placido è Mari , Suauis excivit Tibiae sonus . Whom , out a peacefull Sea , the pleasant sound Of well-tuned Pipe , did force to come aground . Yea , and how greatly those Fishes be delighted with Musick , we may see by Herodotus his narration of Arion , whom a Dolphin ( being allured , by the seewtenesse of his Musick ) receiued vpon his backe , and permitted to bestride him , as it were his horse , bearing him safely to Land , out of the midst of the Seas . The credit of which report if any man suspect , hee confirmeth the truth of it , by the assertiue testimonie , both of the Corinthians , and the Lesbians ; who searched the truth of it : beside the monument of Arion himselfe , which he offered vnto the Gods , for his wonderfull deliuerance : a monument of brasse , in the forme of a man , riding vpon a Dolphin . Yea , and Pliny , in his History , yeeldeth his assent to this narration of Arion ; being thereunto induced by many other instances of Dolphins , more stupendious . Which he receiued , by report of persons , of great & vnsuspected credit : as Maecenas , and Flavianus , and Flavius Alfius : men , as , of great nobility ; so likewise of great grauity , and of vndoubted testimony . Whose wonderfull narrations , of the great familiarity betweene men and Dolphins , and of the singular delight which they take in Musicke , ( affirmed also by Plutarch ) would exceede all credibility ; but that they bee reported , by men of such authoritie . But to come vnto our fourth instance of Wormes , and creeping things : though they bee , but of an vnperfect generation , and of an heauy sense ; yet wee see diuers of them , that practise a naturall kind of Musicke , with no little delight . The Cricket , by the fire ; the * Grashopper , in the field ; and the Frog , in the water , doe all recreate themselues , with their naturall Songs : though they bee no better , then meere creakings , and croakings . And thus Musicall harmony ( in all kindes of Creatures ) doth , Animum abstrahere , & quodam modo rapere , as Aristotle testifieth : It euen rapteth the soule , and abstracteth it from it selfe . So that ( as Macrobius truely noteth ) Nullum est tam immite , tam asperum pectus , quod non oblectamentorum talium teneatur affectu : There is not any so vntractable or vngentle a brest , but it receiueth some delight , by the alluring sounds of Musicke . Which , aboue all other Creatures , is most euident , in man : who is so naturally delighted with the Harmonies of Musicke , that it transporteth his soule , into any affection , whatsoeuer it will. It comforteth him , in paine . It tempereth him , in pleasure . It solaceth him , in trouble : and , it qualifieth him , in Anger . As Athen●us obserueth , in Clineas Pythagoricus : who euer , when hee was angry , would goe play vpon his Harpe : and being demanded , for what cause hee did it ? hee sayd , that hee found , that it allayed the raging fiercenesse of his minde . And the like effect it had also , with King Saul : in whom , the raging of his furious spirit , was calmed , and allayed , by the inticing sounds of Musick . And a contrary effect it had , with Elizeus ; in whom , the drouping of the propheticall spirit was excited and stirred vp , by the melodious tunes of Musicke . The contemplation of which strange effect , so rapt the Poet Bartas , into admiration of it , that it made him to breake out into this passionate exclamation , of the might power of Musicke : O what is it , that Musicke cannot do ? Sith th' all inspiring Spirit , it conquer's too : And mak's the same , downe from th' Imperiall pole , Descend to Earth , into a Prophets soule : With diuine accents , tuning rarely right , Vnto the rapting Spirit , the rapted spright . So that , the sweetnesse of Musicke , as Ouid noteth of it , can — trahere superis sedibus arte Iovem . And so is it likewise , in all other affections . Musicke hath a dominion ouer euery one of them . So that , as Macrobius truely obserueth , Omnis animi habitus cantibus gubernatur : All the seuerall habits and dispositions of the minde , are disposed and ouer-ruled by the Imperiall power of Musicke . For Musicke , as Aristotle affirmeth of it , hath , Naturalem quandam voluptatem ; per quam , illius vsus , cunctis aetatibus , cunctisque moribus est acceptus . It hath in it a naturall kind of pleasure ; whereby the vse of it is made acceptable , vnto all sorts of persons , of whatsoeuer either ages , or manners . As wee may see by plaine experience ; how Countrymen doe vse to lighten their toyling ; oldwiues , their spinning ; Mariners , their labours ; Soldiers , their dangers ; by their seuerall musicall harmonies : and all other sorts of men , their griefes ; as Ovid truely noteth : Hoc est , cur cantet vinctus quoque compede fossor , Indocili numero cùm grave mollit opus . Cantat & innitens limosae pronus arenae , Adverso tardam qui trahit amne ratem . Quíque ferens pariter lentos ad pectora remos , In numerum pulsa brachia versat aqua . Fessus vt incubuit baculo , saxoque resedit Pastor , arundineo carmine mulcet oves . Cantantis pariter , pariter data pensa trahentis , Fallitur ancillae , decipit●rque labor . &c. Hence 't is , the Delver bound and clogd in clowted buskin , sings , By vntaught tunes his heavier taske to easier passe he brings . So he , that groveling streynes , and dragg's on muddy shore his boate , That comes aslugg against the streame , help't-on with singing note . And he , that bending slowly brings his tarrying Oare to breast , His winding Armes keepe stroke with songs , while he the water beates . The wearied Shepheard , as on staffe he leanes , or sitt's on Stone , Doth sweetely charme his flocke with pipe , which doth himselfe bemone . And thus the maid that sings and spinnes , and plies her distaffe fast , By songs deceiues the tediousnes of her praescribed taske . Yea , euen sucking Infants , who haue not almost any sense of their life , yet haue a sense of Musicke . For , when they are in their strongest passion , and most fiercely crying ; yet are they presently stilled with their Nurses singing , and so charmed with it , as if they were inchanted with some Circes cup. Whence Maximus Tyrius collecteth , Animum esse Musicae alumnum : That the soule is , as it were , the very Nurse-Child of Musicke . So that , as Plato truely noteth : Rithmus & Harmonia , animi interiora , & penetrant , & pulsant : The Harmony of Musicke doth pierce , and affect , the very bowells of the minde . VVhereby it doth , Animum plurimùm allicere , vt ea meritò gaudeant , qui audiunt : It delighteth the minde , with so strong an allurement , that all , which come to heare it , doe reioyce , and cheere at it . From whence , Aristotle collecteth , that there is , Quaedam cognatio nobis cum Harmonijs : There is a kinde of Affinity , betweene the Soule and Harmony . Insomuch that diuers of the ancient Philosophers , held strongly this opinion : Animam , aut esse Harmoniam , aut habere Harmoniam : That , either the Soule is nothing else , but an Harmony it selfe ; or else , at the least , hath an Harmony in it . From whence , Ficinus collecteth , that , Harmonia qui non est delectatus , non est harmonicè compositus : That he , which is not delighted with Harmony , he surely , is not made according to harmony . Yea , and Balthasar , in his Courtier , passeth an harder Censure : For he saith , that , hee is either Insensatus ; or , that hee hath Spiritus discordes , & invicem repugnantes . Hee is either a senselesse , and a simple Foole ; or , a man compounded of repugnant Spirits . Yea , and Musicke hath not onely a kindred with the Soule ; but also , a kind of affinitie with the Body . For , there be diuers diseases in it , which are healed and cured , by the pleasant sounds of Musick . As Macrobius obserueth in the fore-alledged place . Corporum quoque morbis medetur . Beda instanceth , in the paine of the Head , and the Heart . Athenaeus , in the Sciatica and paine of the Hippes : and Aulus Gellius , in the biting of vipers . So that , Musicke hath in it , a Sanatiue vertue , not only against the perturbations of the Soule ; but also against the diseases of the Body . And therefore , no meruaile , if euery liuing thing doe naturally take a delight , and pleasure , in it . 3 And , as God hath created all things in a naturall Harmonie ; and giuen vnto all of them , a naturall propertie , to bee delighted with Harmonie : so haue all of them also , a naturall instinct , to praise the same God , with their naturall Musick ; and to spend that his good gift , in the honour of him that gaue it . Proclus affirmeth of all Gods Creatures , that , Omnia precantur , Hymnósque concinunt , ad ordinis sui ducem : alia , intellectuali modo ; alia , rationali ; alia , sensitivo ; alia , naturali . All creatures make their prayers , and sings prayses , to their Ruler : some of them , in a manner , which is meerely intellectual ; some of them , in a reasonable ; some of them , in a sensible ; and some , only in a natural . By Intellectuall Singers , he vnderstanding Angels ; by Reasonable , Men ; by Sensible , Birds , and Beasts ; and by Naturall , Trees , and Plants , and such insensible Creatures . As it euidently appeareth , euen by his owne instances . Where , for Byrds , hee giueth an example of the Cock ; whose crowing , hee interpreteth , to be his saluting of the rising Sun , and his hymne vnto Apollo . For plants , he giueth instance in the Heliotropium : whose turning continually towards the Sunne , hee interprets , to be his seruice vnto him : setting downe , in the same place , a notable hymne , wherein he imagineth it to invocate and praise him . As , our noble Poet Bartas , doth the like of the Larke , in a notable fiction : whose singing so constantly , in the morning , and euening , he construeth to be , her Morning and Euening Song , and her dayly sacrifice in her Creators praise . And , for Beasts , Plinie giueth instance , in the Elephants ; that they haue not onely a sense of Religion , but also vse a kinde of Ceremonie in their practise of the same . Yea , and Aelian affirmeth of them ( as Proclus before did , of the Cock ) that they doe , Exorientem Solem venerari ; proboscidem , tanqu●m minum , adversùs Solis radios alleu●ntes : They worship the rising Sunne , aud they lift vp their Trunck , in honour vnto him . Concluding there his Chapter , with this notable increpation of Atheists , and such like vngodly men : Ergonè Deum Elephanti venerantur ? Homines autem , rationis participes , Sitne Deus , necne sit , dubitant ? tum , si sit , Humanasnè res , curatione & administratione dign●tur ? Shall an Elephant , a Beast , adore and worship God ? and shall a Man , a Creature indued with reason , doubt , whether there be a God , or whether he regardeth the doings of Men ? The like Religion , he affirmeth , Elephants to practise towards the Moone . Thus , euen in the opinion of the very Heathen , all the Creatures of God , in their seuerall kindes , doe praise him . And , that in their opinion they be not mistaken , it may euidently be seene , in the 148. Psalme . Where , euen the Psalmist exciteth all the fore-named sorts of Creatures , to offer vnto God , their prayers and invocations . Praise him , all ye Angels : his Intellectuall Creatures . Praise him , all ye People : his Reasonable Creatures . Praise him , Beasts and Cattle , Creeping things , and flying fowles : his Sensible Creatures : Praise him , Heauens , and Starres , Mountaynes , and Hills , Fruitfull Trees , and Cedars : his Natural and insensible Creatures . All these he calleth vpon , to praise the name of the Lord. Which , he would not haue done , but that all these Creatures , in their seuerall kindes , doe , in their seuerall manners , sing-out his due prayses . Yea , euen the very Wormes : as Dragons , and Creeping things ; whom he also calleth-vpon , in the very same Psalme : as he there doth aso , vpon both Fire , Haile , and Snow , meere insensible things , Neither speaketh hee this , only in a Rhetorical Prosopopoia , as in the 98. Psalme where he calleth vpon the Earth , to make a noyse ; the Sea , to roare ; the Floods , to clap their hands : & the Mountaines to reioyce ; and all these together , to sing a song , in Gods praise . He vseth not , in the former , any such Poetical Figure : but simply and plainly , in the feruor of his spirit , hee calleth vpon all the Creatures fore-named , to sing vnto the Lord , with those seuerall Harmonies , which he hath giuen vnto their seuerall kinds . And thus ( as Tertullian truly obserueth ) Deo , etiam inanimalia , & incorporalia , laudes canunt . Not onely Angels , who haue no Bodies ; but also other Creatures , which haue no soules ; yet doe , in their kindes , sing-out Gods due praises . 4 Now , for Man : hee hath not onely a naturall delight in Musicke , as other Creatures haue ; and a naturall abilitie , to expresse all the parts of it , more then other Creatures haue , by the sweetenesse of his tuneable and melodious voice , farre excelling the sweetenesse of all musicall instruments : But he hath also inlarged his naturall Musick , with all the seuerall kindes of Artificiall Musick , both Vocal , and Organicall . In which worke , although he hath laboured , and taken great paines , from the very beginning : yet could he neuer haue brought it vnto any perfection , if God himselfe had not been a Scholemaister vnto him . And this is acknowledged , euen of the very Heathen : who haue expresly affirmed , that Musick is not the Inuention of Man , but the very gift of God. Plutarch affirmeth directly : Non Hominem aliquem repertorem fuisse Musicae , sed omnibus virtutibus ornatum Deum Apollinem : That no man was the first inventer of Musick , but Apollo their great and honourable God. Yea , and , in the same place , hee addeth , that Musick ought to be honoured ; because it is the invention of a God. Veneranda prorsus est Musica ; Deorum inventum cùm sit . In which his opinion , he was not alone , but had diuers others , of the chiefest Philosophers concurring with him . Aristotle saith of Harmonie : that it is , Res Coelestis ; eiusque natura , & divina , & pulchra : That Musicke is an heauenly thing , and of a nature , not onely pleasing , but also diuine . Theophrastus setteth downe , three originall Causes : whereby Musicke was first begotten in the mind of a Man ; Dolorem , voluptatem , & instinctum divinum : The allaying of his griefe , the procuring of his pleasure , and the inspiration of a divine and heauenly motion . But he acknowledgeth this instinct to be the chiefest of the rest . Yea and Plato affirmeth , without all circuition , Musicam esse Hominibus , a Deo , datam : That musick was first giuen vnto men , by God. But Macrobius handleth this point , a great deale more prolixely , then any of the rest doe : prouing , by many Arguments , that Musicke , was not first inuented vpon earth , but descended downe from Heauen . Yea , and that , in the opinion of the very Heathen , deliuered expresly in their mystical Theology . His Reasons bee these following . First , that Hesiodus ; who writeth the generation of their Gods , recording exactly , from whence they first sprang , calleth one of their Muses , Vrania ; which signifieth , Heauenly . Insinuating thereby , that there is Musicke in Heauen : and , that from heauen it first was brought , by the Muses , vnto men . In whom also wee may obserue , that hee maketh Harmonia , to haue bene the Daughter of Mars , and Venus , two of the Heathen Gods : thereby againe implying , that Harmony was first begotten in Heauen . Another of his Reasons is , that Hesiodus calleth another of the Muses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : her name being giuen , for the sweetensse of her voice ; as Vrania's was , from the highnesse of the place . Thereby againe implying ; that The sweetenesse of voice , hath the highest place in Heauen . Another : that the Heathen called Apollo , who was one of their greatest gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : quasi Ducem , & Principem Musarum : The Prince , and Ruler of the Muses . Another : that , euen their very Rusticks , called the Muses , Camoenas , quasi Canenas ; Acanendo dictas , that is , Singing Damosels . Now , the Muses ( as they all confesse ) descended first from Heauen . Another : that , in all their funerall pompes , and solemne exequies , they still carried-out their dead , with musicall instruments : which was likewise in practice , euen among the Iewes . And this , he saith , they did , to signifie that their soules were now departed , vnto the originall house of Musicke : Ad originem dulcedinis Musicae , idest , ad Coelum : in their owne interpretation . And this , againe hee saith , is the true Cause , why euery mans soule is so much delighted with Musicke vpon earth : Quia in Corpus defert memoriam Musicae , ciuius in Coelo fuit conscia : Because it bringeth downe with it , into the Body , a remembrance of that Musicke , whereof , in Heauen , it had a full fruition . These , and diuers such like Arguments hee congesteth , in that place , to proue , that Musicke descended first from Heauen . Of which , though some bee not greatly strong ; yet they strongly shew , that , euen the Heathen held this , as a sacred opinion , that Musicke is Gods gift , and not mans inuention . Yea , and that which the Heathen haue so ingenuously acknowledged , of the whole body of Musicke ; they likewise acknowledge , of both the kindes of it ; both of Vocal , and Organical . For Vocal Musicke . Homer expresly affirmeth of the Singer Demodocus , ( the most excellent in those times ) that the Sweetnesse of his voyce , whereby hee so greatly delighted all men , was a speciall gift , which God had giuen vnto him : — divinum Cantorem Demodocum : huic quidem Deus excellenter dedit cantilenam Ad oblectandum , quocunque animus ipsum impulerit canere . A most diuine , and heauenly Songster , Demodocus was : Who did , in most delightfull layes , all other men surpasse . What ere his mind did leade him to , he did excell in singing : And all this excellency of his , was giuen by God vnto him . And , that , which hee affirmeth particularly of him , doth Seneca affirme , in generall , of all men . Ille , Deus est , qui non calamo tantùm cantare , atque agreste & inconditum carmen , ad aliquam tantùm oblectationem , modulari docuit : sed tot Artes , tot vocum varietates , tot sonos , alios , spiritu nostro ; alios , externo , cantus edituros , commentus est . It is God that hath taught men , not onely to play , vpon rude and homely pipes , fit for rude and Country song's ; but that first hath invented all those Arts , all those varieties of voices , and all those sounds , whereby , either with our owne breath , or with others , we expresse all those songs . And therefore the Psalmist concludeth the booke of Psalmes , with this Epiphonema : Let euery thing that hath breath , praise the Lord. That so God , who gaue those instruments vnto men , might , with his owne gift , be praised by them . For so is Organicall Musicke , as well as Vocal : it also is Gods gift . Yea , and that also by the Confession , euen of the very Heathen . For so , Homer affirmeth in expresse and plaine words : Alij , tribuit Deus , bellicaopera ; Alij , autem saltationem : alij cytharam , & cantum . God giu's to one , the feates of Armes ; t' another , art of dansing ; He giu's another , skill to harpe ; another , voice for singing . So that , both playing and Singing he acknowledgeth , to be the gifts of God , vnto men . Yea , and Maeximus Tyrius reproueth the Musition Demodocus , whom before I named ; because he ascribed not vnto God , his gift in playng , as well as in singing : Neque fide dignus Demodocus , cùm de seipso dicit : Ipse mihi Doctor : tribuerunt Numina vocem . Demodocus is not to be beleeued , when he vaunteth of himselfe ; That the Gods indeede had giuen him his voice : but , as for all his cunning , hee learned that , onely of himselfe . This arrogancy he reproueth , as vnto God iniurious ; from whom he receiued the gift of them both . He was , indeed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and therefore not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he boasted of himselfe . Neither did the Heathen , onely ascribe vnto God , to bee the giuer of the skill of playing vpon all sorts of Musicall instruments ; but also , to haue bene the first inuentor of making the very instruments themselues . Heraclides affirmeth of Amp●ion ( who was Iupiters sonne ) that hee was the first in the world , that euer taught men the vse of the Harpe . But hee addeth there further , that he himselfe had learned that skill of his Father : Patre nimirùm docente . But Plutarch himselfe reduceth it higher ; not allowing of any mortall man to bee the first inuentor , so much as of the Pipe ; but ascribing , euen it ( as well as the Harpe ) to be the inuention of the learned god Apollo . But Bion more distinctly referreth those instruments , vnto those seuerall gods , that we●● their seuerall inuenters ; not heaping the glorie of all vpon one ; but reseruing vnto euery god , the glorie of his owne inuention . — ●●stulam obliquam , Pan invenit : Minerva , tibiam : Tes●ud●●em , Mercurius . Et Cytharam , dulcis Apollo . The crooked Pipe , was Pans deuice : Minerua's was the Flute . The Harpe Apollo did inuent : and Mercury the Lute . Thus , not onely Musicke it selfe , of all kindes ; but also all Musicall instruments , of all sorts , are ( euen in the iudgment of the very Heathen ) confessed to bee the gifts of God vnto Men. Which , though they bee made by the hand of man ; yet were they directed by the wisdome of God. And therefore the Heathen haue iustly ascribed them , not vnto him that wrought them , but vnto him that taught them . 5 Now , as God hath giuen vnto man , a natural kind of Musick , wherewith his soule is delighted ; so hath hee also giuen him a naturall sense , and instinct to worship God with it , as a tribute , due to him , from whom it was first giuen . As may be euidently seene , by the generall practice both of Christians , & Heathens . Who , as they doe agree by the light of Nature , in worshipping of God ; so doe they likewise agree , by the same light of Nature , to vse Musicke in his worship . For the practice of Christians : the whole Booke of Psalmes is an euidence of it . Which , as it was dayly sung in the old Church of the Iewes ; so is it still dayly sung in all the Churches of Christians , through the whole world of Christianitie . In which Booke ( being penned by the Holy Ghost ) we may obserue , three remarkeable things . First , that , as God hath appointed vnto man , a Sabbath day , wherein to praise and serue him : so hath hee also appointed them to serue him , with hymnes , and psalmes , and spirituall songs . Yea , and , among them , hath selected certaine speciall Psalmes , from among all the rest , as specially appropriated vnto those Sabbath Dayes : As may be euidently seene , by the title and inscription , of the 92. Psalme ; A Psalme , or Song , for the Sabbath Day . Secondly , that hee hath further had a speciall care , not onely of the Dittie , but also of the Tune too . As it likewise appeareth by the Titles and inscriptions of diuers other Psalmes . Magistro Symphoniae ad pneumatica instrumenta . Magistro Symphoniae fidium ad grauem symphoniam . Magistro Symphoniae acutae ad medianam : and diuers others such like . Thirdly , that , not contented with the Musick of mens naturall voices , he hath further added to them ( for the quickning of deuotion ) the helpe of all sorts of Musicall instruments . Praise him , in the sound of the Trumpet . Praise him , vpon the Lute , and Harpe . Praise him , with Timbrels , and Flute , with Virginals , and Organs , and with high sounding Cymbals . Thus , God himselfe hath required , to haue his Seruice furnished , with all the seuerall sorts of Musick , both Harmonical , Rithmicall , and Organicall . And therefore Boetius ascribeth vnto the Art of Musick , a principa●l honor , aboue all the other . Inter septem Artes Liberales , principatum oblinet Musica . And Beda , who reporteth his opinion , alledgeth for it a good Reason : Because it , of all other Arts , hath onely the honour to enter into the Church ; and there to be vsed , in Gods owne immeditate seruice . For , this is an Arte so Heauenly and diuine , that it seemeth to haue beene giuen by God , vnto men , to this speciall ende ; that by it Men might set out the glorie of God. And therefore Plutarch affirmeth , that , Primum , & pulcherrimum Musicae officium , est , grata aduers●m Deos remuneratio : The first , and the fayrest office of Musick , is the returne of our thankfulnesse vnto God , for his goodnesse . VVhich office the Prophet Dauid accordingly put in practice . What can I returne vnto the Lord for all his benefits ? I will take vnto me , the Cup of saluation , and will call vpon the Name of the Lord. Here is the best returne , that by man can be made to sacrifice the true thankfulnesse of his soule vnto God ; as for all his other inestimable Benefits , so for this among the rest , for giuing vs so Musicall and tuneable a voice , whereby wee haue a meane to praise him for all the rest . Pium est enim , & praecipuum hominum hoc studium ( saith Plutarch againe ) Laudes canere Deorum , qui soli ipsis articulatam vocem sunt largiti . It is a pious and a principall duty of man , to sing prayses vnto God ; who onely hath giuen him that articulate voyce , whereby he is able to sing vnto him . Thus this learned Philosopher , both deriueth the Arte of Musick from God , as from his originall beginning ; and referreth it vnto God , as to his principall ende . And this was not his opinion alone , but the very Religion , of all the rest of the Heathen . As may be euidently seene , not onely in Hesiodus , but also in Trismegistus : two of their cheife Divines . For the first of them : Hesiodus , he maketh the Muses ( who were the Authors of Musick ) the Daughters of Iupiter : and therefore , to drawe their originall from God. And he maketh them againe , to sing alwayes before him : and therefore to referre all their Musick vnto God. And Trismegistus likewise , expresly deliuereth , both the very same points . For the first of them : he saith that , Musarum chorus , est a summa Divinitate demissus , ne terrenus mundus videretur incultior , si modulorum dulcedine caruisset : That the Quire of the Muses , was sent downe from heauen , from the highest of the Gods ; lest this terrene and inferiour world should be barbarous and rude , if it lacked the delight and sweetenesse of Musick . And , for the second of them , he addeth : Sed potiùs , vt modulatis hominum cantilenis concelebretur laudibus , qui solus dat omnia ; vt Pater est omnium . But yet the higher ende of musick was , that , by mens delightfull musicke , hee might be onely praysed , who is the Giuer of all ; as being indeed the very Father of all . So then Musick was first giuen by God to Men ; that Men might , by it , giue due praises vnto God. For the true vse of Musicke ( as Athenaeus obserueth ) is principally this , Deorum laudes Musicis Canticis personare : To chante out Gods prayses with musical Songs . And therefore the ancient Musick ( as Plutarch recordeth ) was only vsed in the Temples , for the worship of God ; and not in Theaters , for the vaine delight of men . For the Custome of the Heathens ( as Macrobius reporteth , and Plutarch by many speciall instances confirmeth ) was , to vse Musick and Songs , in all their publicke prayers . Yea , and Plato well approueth it : Rectissimum erit , vt Hymni laudésque Deorum , precibus mixtae , canantur . Hee would alwayes haue Hymnes , intermixed with prayers , and especially , with their solmne sacrifices . Whence , Maximus Tyrius , calleth Musicke , Optimum in Sacrificijs comitem : A sweete companion , in all their sacrificing . Yea , and there addeth further , that it doth , Mysteria sanctificare : That it addeth a further Holinesse , vnto their holy mysteries . Which opinion of his , Aristotle also confirmeth ; who affirmeth of Musick , that it hath a power in it , both purgatiue , and sanatiue : whereby a mans minde is made both pure , and humble , and deuout . And therefore we may obserue , in the practice of Heathens , as well a●of Christians ; that they haue not thought it sufficient , to worship God onely with prayers & invocations , but also with Hymnes , and Odes . Aelian recordeth an Hymne of thankesgiuing which Arion made to Neptune , for his deliuerance by the Dolphin . Galen vpon the contemplation of the admirable workmanship in the body of man , breaketh out into an Hymne , in the prayse of him that made him . Hìc compono Canticum , in Creatoris nostri laudem . And Trismegistus vpon the like contemplations , setteth downe diuers Hymnes , which he made in Gods praise . Yea , and Homer hath made a set Booke of Hymnes , wherein he setteth out the prayses of all their Gods. Which kinde of Hymnes , ( as Macrobius recordeth ) were vsually sung , in the Temples of the Heathen , per Stroph●m , & Antistropham ; for the stronger eleuation of their mindes toward Heauen . As our holy Hymnes are , in the Churches of Christians , by Verses , and Antiphonies , answering one another : And the like wee may obserue , to haue beene also in vse , in the Church of the Iewes . As appeareth in all the Psalmes ; from the 146. vnto the end of the Psalme-Booke . Where , as euery Psalme beginneth with an Allelu-iah , or , Praise the Lord , by Stropha : so doth it likewise end , with an Allelu-iah , or , Praise the Lord , by Antistropha . And the same order of singing is obserued , euen in Heauen . Where Saints , and Angells , be the Choristers ; and God himselfe , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who beareth also his part , in this Diuine and Heauenly Harmonie . As euidently appeareth , in the Booke of the Apocalyps . Where , a Multitude of Saints , singing vnto Gods praise , and beginning their Allelu-iah , by way of S●ropha , they were answered againe , by the Elders , and foure Beasts , with another Allelu-iah , by the way of Antistropha . And againe , they both were answered , with a voic● from the Throne , with another Allelu-iah , rebounding , and ecchoing from another place of Heauen . And , when they all had thus sung , their seuerall Allelu-iah , by themselues , asunder ; then they ioyned in one , and sung it altogether . Here is an adumbration of the Quire of Heauen : and the forme of the singing of Saints , and Angells therein . Whereby it appeareth , that God hath not onely appointed , that Men should heere praise him , with holy Harmonies , in this present life ; but also , with Heauenly Harmonies , in the life to come . And this also was both knowne , and acknowledged , by the very Heathen : As it euidently appeareth , by the testimony of Pindarus . Animae piorum Coelos colentes , Cantu , beatum & magnum in Hymmis cannut . The Soules of godly blessed Saints inhabiting the Heau'ns , Do chaunt and sound their blessednes , in holy Songs and Hymn's . Yea , and Porphiry reciteth a certaine Oracle of Apollo : wherein he affirmeth , that God hath created a certaine order of Angells , which do nothing but praise him , and sing continually before him . Praetereà , tertium quoddam genus Regum creâsti ; Quite semper canunt , carminibúsque laudant , Volentem Te ipsi cupidi , praedicantque & nunc , & semper . Thou God created hast a kinde of glorious Angel-Kings , Whose spirit , in celestiall Quire , thy prayses euer sings . By all which fore-named Reasons , it euidently appeareth , that this Heauenly Art of Musicke is the gift of God , to men . And therefore , must necessarily inferre , that , There is One. CHAP. 13. The other Liberall Arts , doe , all of them , shew , That there is a God : they being , all of them , acknowledged , to be the gifts of God. 1. Grammer . 2. Logicke . 3. Rhetoricke . 4. Which three Arts haue apparently , an adumbration of the Trinity . THIS second Booke prouing , That there is a God , from the grounds of Arts , hath now growne very great and prolixe , vnder mine hand : yea , and that , farre beyond both mine expectation , and intention . Wherein , I am not ignorant , that the vulgar Reader can take but small delight : the nature of this Argument is so farre out of his Element . Neither yet can any other , but only a professe● Scholer , vnto whom these grounds of Arts are common , and familiar . And therefore , all the rest , which are as yet behind , I will but onely touch , and that with a light finger , to make the way shorter , vnto other more plausible and popular matter . Now the residue of the liberal Arts , be these three in number Grammer , Logicke , and Rhetorick . Which , all of them , are acknowledged , euen by the very Heathen , to bee Gods speciall Gifts and Blessings vnto men . And first , as concerning Grammer . That is defined , to bee , Arts rectè Loquendi , atque scribendi ; An Art of rightly Speaking , and Writing . So that , the naturall , and , as it were , the homogeneall parts of Grammer , be two , Orthology , and Orthography . In both which parts of it , God hath had a speciall hand ; as , euen by the Heathen themselues , is acknowledged : in the first of them , Orthology ; in teaching men the right imposition of names : in the second of them , Orthography ; in teaching them the rare inuention of letters . Two workes of so diuine and heauenly an inuention , that , without them , humane life were nothing but confusion . For the better , and more cleere demonstration whereof , wee are to know thus much . That the facultie of speaking is not naturall vnto a man , no more then to a Beast . A man hath no more giuen speech vnto himselfe , then hee hath giuen himselfe the Tongue , wherewith hee speaketh . But God is the giuer of them both . And the tongue of a man , would be altogether as dumbe , as the tongue of a Beast ; if God himselfe , at the first , had not taught it how to speake . Therefore , this gift of speaking , as it was at the first habitually infused into Adam , so hath it euer since bene propagated from him , by onely imitation . I know , it is an old receiued opinion , that ( notwithstanding this great varietie of seuerall languages , which wee see entertained in diuers nations ) yet that man hath a naturall speech of his owne , as hee is a man : which language hee would speake by nature , if hee were not taught some other . But this is but a dreame : and hath beene twice refuted , by a double experiment . The first was , by Psammeticus , a King of Egypt : who desiring to vnderstand , which was mans most ancient and naturall language , hee caused two Children to bee sequestred from all society of men , and to bee nourished onely by sucking two shee-goates , forbidding all speech vnto them . VVhich Children , continuing for a long time dumbe , at last vttered , Bec , Bec. The King being informed , that , in the Phrygian Language , Bec , signified Bread , imagined that the Children called then for Bread : and from thence collected , that , because they spake that language which no man had taught them , that therefore the Phrygian language was the naturall speech of man. A silly proofe , God knoweth . His conceit of Bec , Bec , well deseruing to be numbered with those Becceselenae , those doting old tales , which haue euer beene contemned of those that are wise . For the Childrens Bec , Bec , ( as is probably collected ) was onely that language which they learned of their Goat-nurses , when they came to suck their teates . Who , receiuing of them some ease by their sucking , saluted them with Bec , the best language which they had . From whom the children learned it . And so much as they heard , iust so much againe they vttered , & no more . And if they had not heard it , they could neuer haue pronounced it . As we may euidently see , by an other experiment tried vpon other Infants , ( which is our second instance ) by Melabdim Echebar , whom they call The great Mogor . He likewise ( vpon the fore-named error ) that Man hath a certaine proper language by Nature , caused thirty Children to be brought vp in dumbe silence , to finde out , by experience , whether all of them would speake one and the same language ? hauing inwardly a purpose , to frame his religion , conformable to that nation , whose language should be spoken : as being that Religion , which is purely naturall vnto man. But the Children proued all dumbe : though there were so many of them . And therefore they could not speake because they were not taught . Whereby it appeareth , that Speaking , which is the first part of Grammer , is not in man by Nature . But the first man had it , by onely diuine infusion ; and all his posteritie , onely by imitation . Now the first element and originall of all speech , is the Imposition of Names . Without which , there can be no distinction of things . I meane , not , quoad nos ; though , quoad naturam , they be sufficiently distinguished , by those substantiall properties which are their essentiall and specificall differences . But yet , they could haue no distinction in speech , if they were not diuided by their seuerall names . No , nor in vse neither . For , if things were not separated by their proper names , then if a man should aske for Bread , they might giue him a Stone ; if for a Fish , a Serpent ; if for an Egg , a Scorpion . And so in all other things , there would follow like confusion . As we may see , in the building of the Tower of Babilon : how when the Labourers vnderstood not the names of those things , for which the Builders called , the worke was brought vnto a stand , and could not goe forward . So that , the right ordering of all humane affaires dependeth chiefely vpon the distinction of names , without which , there can be no knowledg of things . For , Nomen est a noscendo dictum : as S. Augustin giueth the notation of that name : and , Nomina be but Notaererum : as the Orator noteth of them : Names be the notes & marks , whereby wee doe know things ; which cannot bee knowne , if they haue no 〈◊〉 . Whereupon , euen God himselfe , as soone as euer he had made a man he brought all things before him , that hee might put names vpon them . Full well foreseeing , in his diuine wisedome , that it was a thing most necessarie for the vse of man. Els would hee neuer haue appointed it so timely to be done . And therefore , euen the Heathen haue reckoned this nomenclature , and imposition of names , for one of Gods owne works : holding it , for an invention , aboue humane vnderstanding . Euriphanus , though he ascribe the worke it selfe vnto Man , yet he holdeth it to be done , by divine illumination : agreeing therein with the truth of the Scripture it selfe . And Tullie , reckoning vp certaine admirable inventions , farre transcending the highest pitch of the capacitie of man , he numbereth this for one , The imposing of names so aptly vpon things . Which ( as Plato acknowledgeth ) Rerum istarum inuentio , acutius ingenium quàm nostrum , exigit . The inuention of these things , exacteth a more peircing wit , then is ours . VVhich , all the Heathen in generall , ascribed directly vnto their God Mercurie . So that , for Orthologie , the first part of Grammer , you see , that euen the Heathen haue two wayes auerred it , for a diuine inuention . VVhich doth necessarily conclude That therefore there is a God. Now for Orthographie , the second part of Grammer , teaching the Arte of writing . That hath also in it another strange inuention : which , euen by the very Heathen , is reputed to be Diuine . And that is , the inuention and diuising of Letters . A thing so essentiall and proper vnto Grammer , that the whole Arte hath his name and appellation from it . For , Grammatica ( as S. Augustin obserueth out of Varro ) doth signifie Literatio : or , ( as he refineth it ) Litertura , that is , The cunning and skill of Letters . Ipso se nomine profiteri literas clamans : Proclayming , euen in his very name , that it professeth the knowledge of Letters . So Tullie . Studium Literarum profitentur ij , qui Gramm●tici vocantur . They which are called Grammarians , professe the Studie and knowledge of Letters . Now the first deuising and finding out of Letters , is one of the rarest and most heauenly inventions of all that are in vse in humane societie . Yea , and that , whether we respect the notable subtilitie , or Vtilitie of it . For the first of which two points . It is almost a miracle , that a meane could be invented , whereby words and sounds , which naturally bee the Obiects of the Eare , should be made the Obiects of the Eye . As we see the one is , by Letters , in writing ; the other , by notes , in singing . This is indeed an admirable invention , that sounds and voices should , by the power of certaine Characters ( as it were by Charmes ) bee stolne away from their owne proper sense , and conueyed vnto another , by Leger●du Maìn , and so made an Obiect of the same . This ( I say ) is a very wonder : and , among all the senses , not to be found , in any other . No invention euer yet could make the Obiect of Seeing , the Obiect of Hearing ; nor the Obiect of Hearing the Obiect of Smelling ; nor the Obiect of Smelling , the Obiect of Feeling . Onely the Obiect of Hearing , by this inuention of Letters , is made ( in some sort ) the Obiect of Seeing . And this , by the goodnesse of God vnto man , for the increase of his knowledge and vnderstanding . Which is the second point , that I obserued in it . For , by this rare invention of writing , it cannot be numbered , how many great Benefits be vnto men conueyed . By writing , we may giue direction for ourforaine Businesses , though we stay at home : and for our domestical , though we be abroad . By writing , we may conferre with our absent Friend , as freely , as with our present Neighbor ; communicating all our counsells as secretly and closly , as if we should whisper one in anothers eare : yea though we be diuided many miles asunder . Ita vt absens vltra Maris aequora , Res , quae illìc gerantur in aedibus , omnes rectè intelligant : as Euripides noteth , euen in this very case . But writing , we may recorde those things that are past , as freshly , as when we remembred them present . By writing ▪ we haue the monuments of ancient times communicated with vs , and all good Arts and Learning deriued vnto vs. Yea ( and that which farre surmounteth all that hitherto hath beene sayd ) by writing , wee haue the comfort of the holy word of God : which , from writing , receiueth his denomination , in being called Scripture : which is , nothing else but , Writing . Finally ( to come home vnto this our owne purpose , with Theodorets instance ) by writing wee are furnished with inuincible Arguments , to fight against the Atheist , who armeth himselfe to fight against God. These , and infinite like blessings , are conueied vnto men , by the benefit of writing . Beside which , this inuention of writing , and the conueying of the voice vnto the eye from the eare , which I mentioned before , beguiling one sense of his Obiect , to furnish another with it , doth ( by intermingling the Offices of those two diuers senses ) minister no lesse delight in expressing their vses , by way of Questions and Riddles , then are vsually made vpon incestuous mariages . As for example . If it should be demanded : How a voyce may bee seene ? It may be answered : By writing . How a man may speake , after hee is dead ? By writing . Et moriens liberis aliquot literas Scribendo animum aperiet . Saith Euripides : Of dying man , his liuing minde , By Written deedes , his Children finde . How two may talke together , without any word spoken ? By writing . How two may speake together , that are many miles a sunder ? By writing . — peragunt Linguae Charta manusque vices . Where distance setteth on tongue a tie , There hand and paper make supply . How a man may teach his hand to speake ? By writing . How a man may heare another speake , though he should stoppe his eares ? By writing . How a man may remember that which he hath forgotten ? By writing . Whence Euripides calleth it , Remedium oblivionis : The remedy of obliuion . And Aeschilus , An helpe of memory : Literarum autem compositio memoriam produxit . And many such like may the wit of man find out , many other wayes expressing the great vses of writing . All which haue their dependence , vpon the first inuention of letters . And therefore the Romane Orator , as he ascribed before , the imposition of names : so againe he ascribeth the inuention of letters , onely vnto God : as being an inuention aboue the reach of man. And so likewise doth Euriphanus , whom I cited before , ioyning both inuentions together . Yea , and Plato expresseth of which of the gods : affirming of the Egyptians , that they challenge the inuention of letters , vnto one of their owne gods , namely to their god , The●th : whom they held for the author of all good Arts among them : as letters are the beginning of all good learning . Others ascribed this inuention to the Muses . But Pacianus directly asserteth it to God : to whom it is due , indeede . Dic , or● , Frater , Musae literas repererunt ? Nonne per Dominm omnia , & a Deo omnia ? Thus Grammer , not onely , by the imposition of names ; but also , by the inuention of letters , doth leade vs , by the hand , to beleeue , There is a God. 2 Yea , and so doth Logicke too . By the helpe and meanes whereof , both names were first imposed , and letters first inuented . For both these are done , according to reason . And Logicke ( which is the Art of reasoning ) is indeed nothing else , but the practice of reason : Disputare is nothing else , but Ratione vti . It is nothing else , but Oratio ratione conclusa : as Tully speaketh : A speech concluded with Reason . Therefore not onely Grammer ; and Rhetoricke ( which is nothing else but a dilated kinde of Logicke , Dialectica dilatata , as Tully calleth ; it : and as Zeno exemplified it by his fist and his hand : Quòd latiùs loquerentur Rhetores , Dialectiei autem compressiùs ) but also all other Arts , were both at the first inuented , and after perfected , and euer practised ; yea , and now , both taught , and learned , by the helpe of Logicke . As S. Augustine expresly affirmeth of it . Haec docet docere : Haec docet discere : Haec sola scientes potest facere : This is the Art , which onely teacheth men how to teach : and which onely learneth men , how to learne : and which onely is able to make a man vnderstand . And therefore hee calleth Logicke , Disciplinam Disciplinarum : The Art of all Arts : The Art , whereby all Arts are both taught and learned . For , as Tully also noteth , Haec vna continet omnem , & perspiciend quid in quavis re sit , scientiam ; & iudicandi quale quidque sit , ac ratione & via disputandi . Insomuch that , as Iamblicus hath truely obserued : Nulla Philosophiae pars , absque Dialectica ratione , comparatur : There can no part of Philosophy , bee perfectly attained ; without the helpe and assistance of Logicke . As Aristotle sheweth in his Topickes : where hee reckoneth vp the principall vses of it . Yea , and it hath also as great an vse in Diuinity , as it hath in Philosophie . Logicke teacheth the Preacher to Analize and diuide his Text. It teacheth to collect true and proper Doctrines from it . And it teacheth him to discouer those false , or idle Doctrines , which are wrongly built vpon it . Nam hanc de finiendo , distribuendo , ●olligendo , non solùm digerit , atque ordinat , sed etiam ab omni falsitatis irreptione defendit : saith S. Augustine , comprehending in one sentence , all those three forenamed vses . The Art of Logick , by D●finitions , Divisions , and Collections , doth not onely digest things , and bring , them into Order , but also defendeth them from those captious falsities , which otherwise would oftentimes creepe into them . For , as the Orator also obserueth : Habet Dialectica rationem , nè cui falso assentiamur , neuè vnquàm captios ● probabilitate falla●nur . For it is , Ars , vera & falsa iudicandi : as hee againe noteth , in another place : It is an Art of discerning truth from falsehoold . Againe ( another vse ) it assisteth the Preacher , both in confuting of Haeresies , and in resoluing of all doubts and questions : as S. Augustine againe , in another place , obserueth . Disput ati●nis disciplina , ad omnia genera quaestionum , quae in liter●● 〈…〉 & dissoluenda plurimum valet . The Art of Disputing 〈◊〉 of a spe●●●● 〈◊〉 , for discerning and deciding of all manner of Qu●stion● , which any where wise , through the whole Scriptures . For , it doth 〈…〉 intelligention : as the Orator noteth : It yeeldeth a certaine knowledge of things doubtfull . Yea , and the vse of it is so generall , in all the parts of Diuinity , that Iamblicus affirmeth of it very resolutely , that , Omnia , quae considerantur de D●●s , Dialectica ratione astruuntur : That euery thing , which any way belongeth to God or Religion , is grounded vpon , and confirmed by some Logical Reason . Whence Plato himselfe ( as Ficinus obserueth ) vseth the word Dialectica , promiscuously , for Theologia , in many places of his writings ; as being aequivalent , and all one , in sense . And therefore , Iamblicus affirmeth of Logick , that it is Deorum munus : A gift and token of God vnto Men. Yea , and so it is indeed : and that a very great one . Yea , and in the same place affirmeth expresly : Reuerà , Deus quispiam fuit , qui Hominibus Dialecticam monstravit , & coelitùs demisit . Certainly , it was some God , which shewed Logick vnto men , and sent it downe from Heauen . Which some ascribe , to Mercurie ; some to Calliope ; and some to Apollo : who ( as there he reporteth ) did purposely deliuer all his Oracles , in obscure and aenygmatical termes , to excite men thereby vnto the study of Logicke ; which is the only Arte whereby they can be opened . Cuius opera quicquid ambiguum , & aequivocum est , dijudicatur : By the helpe of which Arte of Logick , whatsoeuer is ambiguous and doubtfull , is cleared and distinguished . 3 And that , which the Heathen haue confessed both of Grammer and Logick , they confesse likewise of Rhetoricks : That it is also a speciall gift of God , For if Grammer , which is but the Arte of speaking , be so , then must Rhetorick , which is the Arte of Pleading , much more be so . It is a farre higher gift , to pleade then to speake . To speake , is euery mans gift ; but to plead , the gift of few . And therefore ; as Plato collecteth in another like Case ; If God be the Giuer of the lesser blessings , then much more of the greater . Ipsum bonorum omnium Authorem , cur non maximi etiam boni causam arbitramur ? And therefore Dionysius Areopagita expresly affirmeth , That both these Arts of Speaking , are Gods speciall gifts . Deus , & dicendi , & benè dicendi munus , concessit . It is God , that hath giuen , hoth the Arte of Speaking , and the Arte of Well speaking . Tullie , that great Orator ; speaking of the Arte Oratorie , affirmeth it , not to be a gift of Nature , but to descend from God , as from the first Author : Primus eius Artis Antistes esse , Deus putatur . The first Author of that Arte is beleeued to be God. And though , in the same place , hee be driuen to confesse , that the benignitie of Nature hath no little sway in it ; yet there he further addeth , that euen , Idipsum , quod est hominis proprium , non sit partum per nos ; sed divinitùs ad nos delatum : That , euen that naturall habilitie , which any man hath vnto it , is not gotten by himselfe , but is giuen him by God. It is God that giueth the Tongue of the learned : as the Prophet Isay testifieth . And therefore the same Orator , in another place , affirmeth ; not following any other mans opinion , but deliuering his owne ; That it is onely God , that is indeed the Maker of euery good Oration , by his diuine infusion . Mihi quidem nè haec notiora , atque illustriora , carere vi divina videntur : vt Ego , aut Poetam , grave plenúmque carmen , sine coelesti aliquo mentis instinctu , putem fudere : aut eloquentiam , sinc maiori aliqua vi fluere , abundantem sonantibus verbis vberibúsque sententijs . He professeth , that he is perswaded , that neither any Poet can make a good Poëm , nor yet any Orator a good Oration , if he be not infused with a divine inspiration . For , as Pindarus also confesseth , vnto the same purpose : Et sapientes , & eloquentes , Dei benignitate , fiunt . It is onely Gods blessing , that giueth vnto men , both eloquence and wisedome . So Origen . Quòd verba quis fecerit , quae persuadendi vim habeant , id Dei munere fit ; quod verò suadeaetur , non semper ex Deo procedit . The power of perswading is alwayes the gift of God ; though the thing perswaded sometimes be not . Yea , and God himselfe expresly chalengeth the same to be his gift . Yea the whole Trinitie chalengeth it , who haue all a true right in it . God the Father , he chalengeth it , vnto the Prophet Moses : who when hee detrected his returne into Egypt , vpon pretence of his stammering , God himselfe demanded of him : Who it was that had giuen the mouth vnto man ? Is it not I the Lord ? God the Sonne , hee chalengeth it , vnto his Disciples : forbidding them to be carefull , when they came before Magistrates what answer they should make them ; and assuredly promising , that , in that very howre , it should be giuen to them . And the Holy Ghost , he chalengeth it , assuming vnto himselfe , that gift of strang speaking , wherwith the Apostles amazed all their hearers : They beganne to speake with other tongues , as the Spirit gaue them vtterance . By all which specialties , this Conclusion is proued , 4 Thus , all those three Arts , Grammer , Logick , and Rhetorick , are all of them giuen vnto men , by God. Yea , and that by God the Word : who is the wisedome of his Father : and who is the true light , that lighteneth euery man that commeth into the world . And this also , by the Confession euen of the very Heathen . For it is Epicharmus his Tenet : that , Divinum Verbum omnes Artes hominibus suggerit : It is onely God the Word , which giueth men the knowledge of all Arts and sciences . Which if it be generally true , in all Arts ; then is it most specially true , in those Arts. For , all those three Arts , doe carie vpon them , the very name of that God , who is the Giuer of them . For , as God the son is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so likewise is euery one of those forenamed Arts. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Verbum : and that is Grammer . There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ratio , and that is Logick . And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oratio : and that is Rhetorick . So that , as God the Son doth carrie vpon him , the Character of his Father : so doe those threearts the Character of their Author . Euery one of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as God the Sonne is . So that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in generall , is like the nature of the Deitie , which is common vnto all the three persons of the Trinitie : and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnto all those three arts . So that as in the Trinitie it may truely be sayd ; That the Father , is God ; the Sonne is God ; and the Holy Ghost , is God : So may it be sayd , in the Trinitie of those arts ; That Grammer , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Logick , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & Rhetorick , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Here they are al conioyned together as in one common nature . And , as in the Trinity it may againe be sayd ; That the Father , is not the Sonne ; nor the Sonne , the Holy Ghost , nor the Holy Ghost , the Father : so may it be sayd likewise , in those three arts , and sciences : That Grammer , is not Logick ; nor Logick , Rhetorick ; nor Rhetorick , Grammer . Here againe disioyned . And yet , in another respect againe conioyned . For , as in the Trinitie , the Father doth beget the Sonne , and they two produce the Holy Ghost : so , in this other Trinitie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ratio , doth beget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Verbum ; and they two produce out of them , an other third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is Oratio . So that those three arts are not onely affirmed to be the gifts of God , by the testmonie of the Heathen , but they also declare it , by their very name . CHAP. 14. Philosophie leadeth a Man vnto God. 2. It hath in it a kinde of resemblance of God. 3. It is acknowledged to be the Gift of God. 4. And so likewise is Poetrie . 5. And so all other Arts in generall . 6. Yea euen the Mechanicall . HAVING now dispatched the liberall Arts and Sciences ; and shewed , how all of them doe lesson vs to God ; it resteth , that we should ascend by them ( as by certaine streames ) vnto Philosophie it selfe : which is the Fountaine , and Springhead , from whence they all do flow . Tullie calleth Philosophy , The Mother of all good Arts : Omnium laudandarum Artium procreatricem quandam , & quasi parentem . And Damascene calleth it , The Inuenter of them . Per quam , Ars omnis & Scientia inventa est : By which all Arts and Sciences were first found and inuented . So that , what good soeuer we haue receiued , from all , or any of them , in teaching and instructing vs , to know , There is a God ; all that we owe onely vnto Philosophy : which is the first Fountaine from whence it was deriued : though by them , as by Channells , it were brought and conueied . Nay , that which they taught vs but obscurely , and indirectly , as occupied properly in another subiect , that doth Philosophy teach plainly and directly , as hauing God himselfe for his naturall Obiect . As wee may euidently see , not onely by the notation of the Name , but also by the definition of the Thing . Both of them implying , that Philosophy , in truth , is a kind of Diuinity : whose Obiect is onely God. And therefore , Theaetetus , in Plato , calleth Philosophers , by the name of Divines . Omnes Philosophos , Divinos appello . And Socrates well approueth his calling of them so . Yea , and the very name of Philosophy , being rightly expounded , implyeth , that his principall Obiect is God. For , by interpretation , Philosophy signifieth , The loue of Wisedome : as the Orator giue th the accompt of that name . Now , The beginning of Wisdome , is the feare of God : as , is plainly affirmed , by the Prophet Dauid . Nay , true wisedome it selfe is nothing else , but , Cognitio Numinis , rerúmque . Divinarum : The knowledge of God , and of those things that belong to him : as Architas Tarentinus expresly defineth . Nay , God himselfe is indeed the truest and highest wisedome . So Aristotle : God is an Essentia de Sapientia perfectissima . And this is further yet confessed , by the learned est of the Heathen : as Pansa reporteth and proueth . Aristotle againe , speaking of wisedome , saith , that it is not an humane possession , but an honour which is proper vnto God. And he citeth Simonides , for confirmation of it . So that , if Philosophie be truely the loue of Wisdome ; then is it the loue of God , who is the truest wisedome . As diuers of the Fathers haue , from this ground , collected . So Clemens Alexandrinus . Philosophi apud nos dicuntur , qui amant Sapientìam , quae est omnium opifex , & magistra , hoc est , Filij Dei cognitionem . They bee called Philosophers with vs , that are louers of that Wisdome , which is the Creator and Ruler of all things : that is , in very deede , that are louers of the knowledge of the Sonne of God. So Damascen . Vera Philosophia , est Sapientiae amor : vera autem Sapientiae , Deus est : Ex quo conficitur , Amorem erga Deum , veram esse Philosophiam . True Philosophy is nothing else but onely God himselfe : From whence it must needs follow , that True Philosophy , is nothing else but the true loue of God. In which point S. Augustine consenteth fully with Damascene : Id est Philosophari , amare Deum . And Theodoret , he fully consents with them both . Quiestre vera Philosophus , iure vocari poterit pius , & Dei amans . Hee that indeed is a Philosopher , may iustly be called by the name of Gods Louer . As the Patriarch Abraham , was called , Gods Friend . Yea , and some of the Heathen haue confessed also the same . Trismegistus defineth True Philosophy , to be nothing but Religion , and diuine contemplation . And therefore Plato affirmeth of euill men , That they doe not philosophize : Mali non philosophantur : because , euen in their being euill men , they put on a contrary nature vpon them . For the Nature of Philosophy is , by louing of God , to make men become good . And , in this nature , euery man ought to bee a Philosopher : Deum scilicet amando : yea euen the simplest man that is , as Iustin Martyr teacheth . For this is the chiefest worke of man , euen as he is a man. This is that Opus Hominis , quatenus Homo : Whereby he is made blessed : His truely louing God. And therefore , this , euery man ought to make his first and chiefest worke : and all the rest , but seconds , and thirds : as Iustine Martyr noteth , in the fore-alledged place . So that , Philosophie teacheth a man to loue God , euen by his very name . And therefore it must needs assume , That there is one . Againe , Aristotle calleth true Philosophie , Scientiam veritatis : The knowledge of the Truth : and affirmeth , that The end of it , is onely Veritas , that is , to attaine vnto the truth . Now , God is , prima veritas , God is the first Truth , as Trismegistus affirmeth . Primam veritatem , aio , Vnum , & solum illum , qui non est ex m●teria , corpore non continetur , sine colore , sine figura , mutationi & alterationi nulli obnoxium semper existentem . I call the first truth , that one and onely thing , which hath neither body , nor matter , colour , nor figure , neuer subiect to alteration , and yet euer in perfect being . All which attributes , can agree vnto nothing else , but onely vnto God himselfe . Whom the Scriptures likewise call , by the name of the Truth : I am the Way , the Truth , and the Life . And this is that Truth , which we first ought to seeke for ; as being the Way , which leadeth vs vnto Life . This is euerlasting life , to know thee to bee the onely true God , and whom thou hast sent Iesus Christ. And the knowledge of Truth , is the very end , for which man was created : as euen Aristotle himselfe hath expresly affirmed . Homines ad veritatem nati sunt . Men are borne for nothing else , but to seeke for the Truth . So that , whether Philosophy bee the loue of Wisdome ; as Pythagoras intended : or , the knowledge of the Truth ; as Aristotle intended : yet both wayes it leadeth a man vnto God , who is both the highest wisdome , and the chiefest Truth : Yea , and that , by vertue of the very name . Now come wee from the notation of the name , vnto the definition of the Thing : and wee shall see it there againe . For Philosophy , is defined to bee , Omnium rerum , divinarum , atque humanarum scientia : The knowledge of all things , both diuine , and humane . Whence Seneca affirmeth , that , Nomen Philosophiae , est non solùm venerabile , sed etiam sacrum . The very name of Philosophie , is both honourable , and holy : Honorable , in things humane ; and Holy , in things Diuine . Now , if Philosophie teach vs the knowledge of the things of God ; then must it needes leade vs , to the knowledge of God himselfe . And so indeede , true Philosophy doth . For , there is none other way to come vnto God , but by eschewing of Euill , and doing of Good. And both these lessons doth Philosophy teach vs. For it is , both Expultrix vitiorum ; and Indagatrix virtutum : The Expeller of vices ; and Searcher-out of vertues . First , it expelleth vices , as skilfull Phisitions doe peccant and vicious humors . And therefore , in another place , he calleth Philosophie , Medicinam Animi● The Phisick of the Soule : and in another , Culturam Animi : The Husbandrie and manuring of the Soule : which rooteth out all vices , as noysome and hurtfull weeds . So that , for the first part of the way vnto God ; which is Flying of euill ; Philosophie , not onely pointes it out vnto vs , but also , in a sort , doth leade vs in it by the hand . Whereupon , in the fore-alledged place , hee calleth Philosophie , The Guide of our life : Ducem vitae . And , for the second part of the way ; which is Doing of Good ; he calleth Philosophie , Artem vitae : The Arte of mans life . Which Arte contayneth in it ( as in another place he noteth ) Et virtutis , & officij , & benè vivendi disciplinam : A full and perfect instruction both in all vertues , and in all manner of well liuing . Neither doth it onely teach the knowledge thereof vnto men ; but it also exacteth the practise of them . For , as it is obserued by the Romane Orator : Omnis optimarum rerum cognitio , atque in ijs exercitatio , Philosophia nominatur : Not onely the knowledge of euery good thing , but also a working and exercise therein , is that , which can worthily be named Philosophie . Finally , whatsoeuer godly Lesson is taught vs , either in the Metaphysicks , or Physicks , or Phisick , or Ethicks , or Politicks , or Mathematicks , or Grammer , or Logick , or Rhetoricke , or any other Arte ; all that is taught vs by Philosophie . For , all these are nothing else but the parts of Philosophie . And therefore , when the Apostle exhorteth vs , to take heed , that no Man deceiue vs through Philosophy ; he speaketh not against true Philosophie : for that deceiueth no man : as is truely obserued by the Heathen Poet. Nam neque decipitur Ratio , neque decipit vnquàm . For true Philosophie , praeserueth men From all deceit , and not deceiueth them . For , in true Philosophie , there is , Nihil commentitijs fabellis loci : There is no place for Fables . And true Philosophers be not , fabularum , but , rerum authores : as the Orator teacheth vs. Therefore , it is not true Philosophie , which the Apostle there reproueth : but certaine false , and sophisticall Doctrines , which many Impostors obtruded to their hearers , vnder the false name of Philosophy . He speaketh but of that Philosophie , which is falsely so called . For , true Philosophie is the gracious gift of God. 2 Yea , and I finde it obserued , by some of the learned , that ; as Philosophie hath in it , an image of Gods goodnesse , in bringing so many , and so great good things vnto vs : so hath it in it also ( in diuers other respects ) an image and resemblance , not onely of the Deitie , but also of the Trinitie . As I see the lines drawne in Zeegedinus his common places . Which though it be but , as it were , a monogrammal description , and a kind of rude draught , as it were with a Cole : yet , because a man so learned , hath thought it worthy to be published , I will not thinke it vnworthy to be here represented . His conceite thereof , is this : That Whereas Philosophie hath three generall parts ; Naturall , Rationall , and Morall ; Naturall Philosophie , which handleth the causes of all things , representeth God the Father , who is the Creator , and the generall Cause of all things . Rationall Philosophie , which teache●h of reason and vnderstanding , representeth God the Sonne , who is the wisdome of his Father , and the sweet disposer of all things . And Morall Philosophie , which is the rule of well liuing , representeth the Holy Ghost ; who is the preseruer , and the guide of all men into truth , and vertuous life . Yea , and the same resemblances may also bee seene , in all the minor parts of the fore-named Philosophies , as well as in their totals . For first , as concerning Naturall Philosophy : the parts thereof bee three , The Metaphysickes , the Mathematickes , and the Physickes . The Metaphysickes , considering the pure essence of things , doth therein resemble God the Father ; who is nothing else but a pure and simple essence , and the very first principle of all other things . The Mathmetickes , considering of formes and figures , doe therein resemble God the Sonne ; who is the character and ingrauen image of God the Father The Physickes , considering the motions and operations of all naturall bodies , doe therein resemble God the Holy Ghost ; who is that diuine spirit , by which all things both liue , and moue , and haue their being . Now secondly , for Rationall Philosophy : that hath three parts too : Grammer , Logicke , and Rhetoricke . Grammer , which teacheth the forming and expressing of words , resembleth God the Father ; who formeth ( like a minde ) and expresseth , ( like a mouth ) the eternall Word , his Sonne . Logicke , which teacheth the power of reasoning , resembleth God the Sonne ; who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The high Reason , and Wisedome of his Father . And Rhetoricke , which teacheth the faculty of perswading , resembleth the Holy Ghost ; who both giueth vnto men the power of perswasion , and the motion also to be perswaded by speaking . And thirdly , for Morall Philosophie ; that likewise hath three parts : Ecclesiastickes , Oeconomickes , and Politickes . The Ecclesiastickes , treating of the knowledge of God the Creator , represent God the Father , in the authority of his Creation . The Oeconomickes , treating of priuate life , and of those prouisions which belong vnto it , represent God the Sonne , in the charity of his Sustentation . And the Politickes , treating of Regiment , and well gouerning , represent God the Holy Ghost , in the goodnesse of his Preseruing . This is Zeegedin's comparison , as concerning that resemblance of the Holy Trinity , which shineth in euery part of Philosophy . 3 Now the Heathen , though they could not goe thus farre , as to see in Philosophie an image of the Trinity ( because that is a Mysterie , farre aboue their Capacity ) yet they could goe so farre , as to see , that Philosophy is the gift of God , and not the inuention of any mortall man. Tully calleth it expresly , both Inventum Deorum , and , Donum Deorum , that is , both a sparke of Gods owne diuine Wisdome ; and also his gracious gift vnto men . Which when hee sent vnto them , hee sent together with it , all other Arts and Sciences , to attend vpon it . As Clemens Alexandrinus hath truely obserued . Apparet , ill as liberales Graecorum disciplinas , vnà cum ipsa Philosophia , venire devinitùs ad Hominem . It appeareth , that euen the liberall Arts of the Greekes , were sent downe out of Heauen , together wi●h Philosophie it selfe , vnto men . So that , as the Orator very truely affirmeth : Hoc bono , nullum optabilius , nullum praestantius , neque datum est mortalium generi , Deorum concessu atque , munere neque dabitur . Then which the●e was neuer any greater good , nor more to bee desired , either giuen , or can be giuen by God vnto Men. Yea , and Seneca proueth it , by this excellent reason ▪ That , if Philosophie were not giuen vnto men by God , they should be more beholding vnto Philosophie then to God. For they receiue so many good things , by the meanes of Philosophy , as they doe from nothing else , but onely from God himselfe . This is that high opinion , which hath bene held of Philosophy , euen by the very Heathen . 4 And , as they haue thought of Philosophy : so haue they likewise of Poetry : That it is also the gift of God , and not a skill by any man inuented . And this is , not onely by the Romane Orator confirmed : but also , euen by the Poets themselues acknowledged . Democritus affirmeth directly : Neminem , sine furore , Poetam magnum esse posse . That no man can attaine , to bee a great Poet , vnlesse hee first bee rapt with some divine and heauenly spirit . And Plato , hee saith , That Poets vse to make all their excellent Poems ; non arte , sed divino affl●tu capti ; not by their owne Art , but by the inspiration of some divine spirit . And Maximus Tyrius , speaking of Homer , and of his excellent gift in Poetry , hee saith : That he was , surely , taught , by some of the Muses , if not by god Apollo himselfe , Illum docuit vel Musa Iovis , vel pulcher Apollo . And againe , a little after : Et Homeri & Hesiodi carmina , vniversaque illa antiqua , Musa , divinitùs erat afflata . And that which these Philosophers affirme , the Romane Orator confirmeth . Poeta , quasi divino quodam spiritu afflatur . Euery Poet is inspired , with a kind of heauenly spirt . Yea , and Apollo , the Poets speciall god , assumeth it vnto him : That Poesie is his gift . — Per me concordant carmina nervis . The Poets strings , And what he sings , That all agree , It is by mee . Yea , and euen the very Poets themselues ( stripping themselues of all the glory of that diuine inuention ) doe industriously maintaine the very same opinion : partly , by indirect insinuation : and partly , by direct confession . By insinuation , in their inuocations to Apollo , and the Muses in the beginning of their Poems . So Homer , in his Iliads . Iram cane , Dea , Pelidae Achillis . O Goddesse , doe thou streyne , Achilles angry veyne . So againe in his Odysses . Virum dic mihi , Musa , versutum . Helpe me , ô Muse , to sing of such a man , As was so wise a Poli●ian . Insinuating , that he could not tell what to say , if the Muse should not teach him . So Virgil , his Ape : Dic mihi , Musa , virum . Prompt me the Man , my Muse. So Nonius , in his Dionysiaca : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Tell , Goddesse , tell . So Ovid. Ad mea perpetuum deducite tempora carmen . Yea gods draw on , perpetuate my rime , From Worlds first being , to my present time . And , as in the beginning of their poems , they vse to insinuate , that they cannot goe forward , without the helpe of God : so , in the end of their poems , oftentimes , they ascribe their felicity , in going so well forward , vnto his helpe . Euripides , in many of his Tragoedies , prayeth for victory : thereby insinuating , that victorie and excellency in Poetrie , is onely of God. Which , Agatho the Poet , in a very religious manner , expressed . For hee , hauing , in the Olympiacke , obtained the victory , by his Tragoedie ; he out of his thankfulnesse , the next day , sacrìficed vnto the Muses . Neither doe the Poets , by these Insinuations onely , acknowledge , that their faculty is giuen to them by God : but also by their direct , and apert Confessions . So Virgil : — Ille Ludere quae vellem calamo permisit agresti . That God of mine is he , That granteth this to me , To sing , and pipe , and play , My pleasing country lay . So Horace . Deus , Deus nam me vetat . God , God doth me forbid . So Ovid. Est Deus in nobis , agitante calescimus illo , Imp●tus hic sacrae semina mentis habet . There is a God in vs , and by his power we liue , This power of his the seed● of sacred minde doe giue . So Ovid againe , in another place : Est Deus in nobis , sunt & commercia Coeli . Sedibus aethereis spiritus ille venit . A God there is in vs , and with vs Heauens commerce , And thence that Spirit comes , that helpeth out our verse . Otherwise , as Theocritus ingenuously confesseth : Arduae sunt Poetarum viae , absque Musis , Et lovis consilio . The paths that Poets trace , full vncouth proue , Without I●ues aide , and Muses , from aboue . Thus , euen the Heathen confessed , not onely Philosophy , but also Poetry , to be a Diuine gift ; and to be sent vnto men out of Heauen , by God. But this point I now passe ouer ; because I haue touched vpon it , before . 5 And the like they acknowledge of all other arts too . Yea , and that ( as in the for●●er ) both indirectly , by Implication ; and directly , by Confession . The ●reekes insinuate , that all Arts come from God ; in making 〈◊〉 , Daughter of Iupiter : and to haue had her generation , in his Diu●eb●●●● . For , thereby they imply , that all Arts were first bred in Iupiters owne head . For Minerva was the Mistresse of all good Arts : as Salust , in his inuectiue against Tully , insinuateth : where , in derision , hee affirmeth him to bee a man , Quem Minerva omnes Artes edocuit : Whom Minerua had adorned with all her Arts and Sciences . Yea , and the Romanes doe also insinuate the same : in consecrating Mens , among their other Gods. Whereby againe they imply● , that all vnderstanding is giuen to men by God. Neither doe they onely by Insinuation imply it ; but also directly , in expresse words confesse it . So Orpheus — Iovis omnia munus . All goods are Gods : His gifts they are . So likewise Pythagoras . — sacrum genus est hominibus Quibus sacra natura p●ofere●do in lucem omnia monstra● . He saith , the holy God doth bring to light , Whatsoeuer M●n doth vnderstand aright . So likewise Aratus . — nos , ille benignus Fausta docet — It 's he alone , euen he , the God beningne , That vs instructs , in euery blessed thing . Yea , and as Philo Iudaeus obserueth ; when he begins to teach men , he teacheth them to purpose . Quandò Fons Sapientìae , Deus , Scientias tradit humano generi , sine mora hoc facit . Whenas God , who is the fountaine of all wisdome , deliuereth any Art or Science vnto men , he quickly doth dispatch them . H● doth it , not , instillando ; but , infundendo . He doth it , not by instillation , but by infusion . He droppeth it not in ; but hee powreth it in . As wee may see in the Apostles , when hee gaue them the gift of toungs . And therefore it is a very false position , which is maintained by Xenophon : That all Arts haue beene found out , rather by the wit of man ( vsing the benefit of long time ) then by Gods speciall blessing . Non Dij mortalibus principio oftendêre omnia : sed melius quaerentes tempore longo invenêre . It is true indeede , that God doth not alwayes , vpon a sodaine , powre knowledge into men ( as hee did into the Disciples ) but teacheth them by degrees , in distance of times : but yet , men were not able , to get knowledge of themselues , though they should labour for it , with neuer so great paine , and neuer so long time ; if they were not assisted , with his speciall blessing . And therfore Orpheus , in the fore-alledged place , he ascribeth vnto God , not onely the beginning ; but also the proceeding , in all kind of learning . Iupiter est Caput , & Medium : Iovis omnia munus . God is the Beginning , and God is the proceeding : and All is of Gods giuing . For Euery good giuing commeth downe vnto vs from the Father of Lights . And , It is onely in his Light , that we see Light. It is he ( saith the Prophet Dauid ) that teacheth a man knowledge . It is he ( saith the Prophet Daniel ) that giueth wisdome , vnto all that be wise ; and vnderstanding , vnto all that vnderstand . He gaue to Ananias , and his fellowes , their knowledge and vnderstanding in all manner of learning . He gaue vnto King Salomon , all his excellent wisedome , which reached vnto all the parts of Philosophy . And no man hath any thing , which hee hath not of his teaching : no nor can haue neither . For he giueth , not onely the possession of all Arts ; but also all possibility of attayning vnto them . He both teacheth men ; and he giueth them the capacitie to learne . Hee giueth docilitie , together with his doctrine . It is hee ( saith the Prophet ) that giueth an eare to heare , as the learned . Yea , and this also , euen by the Heathen themselues , is acknowledged . Strepsiades , when hee entred into the Schoole of Socrates , to learne his abstruse Arts ; hee prayed vnto the gods , to lend him their assistance . So that , though Docility may seeme to bee a gift of Nature ; yet , euen that nature is , the gift of God. Nature may giue the gift of docility to vs : but God giueth the gift of docility to it . So that , all our capability of receiuing any Art , is taught , euen by the Heathen , to be giuen of God. And we must flye aboue nature , if wee will rightly reduce it , to his true Originall Author . God both giueth all knowledge , vnto them that haue it ; and all capacity to receiue it , vnto them that haue it not . And thus ( as Eusebius hath truely obserued ) it is , Divinum verbum , quod omnes Artes hominibus suggerit ; ●is onely the Diuine word , which giues vnto all men , all manner of Arts and knowledge . But this point hath also beene touched by me , heretofore . And therefore I will not presse it , in this place , any more . 6 Let vs therefore now come downe , to the lowest degree of Arts : that is , Manuary and Mechanicall : and we shall see , that euen they , as well as the liberall , are , by the Heathen , confessed to bee the gifts of God. Trismegistus saith of all kindes of knowledge in generall : that , Scientia est Dei donum : That all manner of knowledge , is the gift of God ; And Seneca , of all humane Arts in particular : Neque enim nostra , haec , quae invenimus , dixeris ; non magis quàm quòd crescimus . Insita sunt nobis omnium Artium semina . Sed Magister , ex occulto , Deus producit ingenia . Doe not call those things our workes , which we seeme to haue inuented : no more then it is our worke , that we grow vp . The seedes indeed of all good Arts , are sowne in our mindes . But yet there is a secret Master , within vs , which giueth vs our wits . And that is God himselfe . So Clemens Alexandrinus vnto the same purpose . Artes omnes divina Ratio docet . Non enìm homo Artem aliquam invenit : sed Deus affert . Hominis enìm ratio , orta est a divina ratione . It is onely Gods wisdome , that teacheth all Arts and Sciences vnto men . For man cannot finde out any Art of himselfe : it is God that brings it to him . But be it that man inuented them ; why yet all humane reason doth draw his Originall from Gods diuine wisdome . So that all is due to God. For , as Iob , in his Booke , teacheth vs : Though there bee a Spirit in a man ; yet it is the inspiration of the Almighty , that giueth vnderstanding . Though a man haue , by nature , a spirit in him ; yet hath not that spirit the light of vnderstanding , vnlesse the Father of Lights inspire the same into him . And this , euen Aristotle himselfe also teacheth : who expresly affirmeth ; That , though God haue giuen docility into mens soules , by nature ; yet hath he not giuen them doctrine it selfe , by nature : but giueth that of himselfe , out of his owne speciall grace . A Natura non inest homini nisi docilitas ; non autem doctrina : eiusque animus creatus est , non eruditus , sed erudibilis . Man hath onely , by Nature , the power of docilitie , he hath not , by nature , the habit of doctrine . His soule is created to be capable of learning : it is not actually created learned . And therefore , as he noteth in another place : In all a mans learning , Intellectus operatur , vt agens secundum ; ac ; per primum efficit , quicquid efficit : His vnderstanding worketh , but as a second Agent ; and doth all it doth , by the vertue of an higher vnderstanding , which is aboue it . And this , euen the Heathen acknowledge to be true , as well in all inferior and Mechanicall Arts , as in the liberall and ingenuous . And therefore they haue ascribed the inuention of all the seuerall manuarie Arts , vnto their seuerall gods : As namely , to Hercules , the first inuention of the purple dye : Agriculture , to Ceres : Prima Ceres Ferro mortales vertere terram Instituit : — Navigation to Neptune : as Diodorus Siculus writeth : whence his name is etymologized by Tully : Neptunus à nando : He is named Neptune from nauigation . Whereby it appeareth , that , euen they themselues thought , the inuention of the meanest Mechanicall Art , to proceed from a more diuine vnderstanding then dwelleth in the heart , or in the head , of any man. And thus farre they went right . But now , heere againe , they erre ; that they ascribed those Arts , vnto their false gods , which of right do belong vnto the true God. For , all those Arts , are onely his gifts . He is their true Author , and Inuentor . So that , without sacriledge , they cannot be ascribed , vnto any other . And therefore God himselfe , Who will not giue his honour vnto any other , calleth home all those Arts , and chalengeth them by name , to be his owne inuentions . He taught the first Shipwright , how to make his Ship. Hee teacheth the Carpenter , how to build his house . He teacheth the Husbandman , how to plow his land . Ille colit terras : He tilleth the Earth . The Earth Man tilleth , As God him teacheth . Hee teacheth the Arte of Graving , in all kinde of mettals ; and of Carving , in either Wood , or Stone . Hee teacheth the Arts , both of Weauing , and Imbroydering ; and of curious working , in all kinde of Needle worke : and of all such like other cunning inuentions ; as hee addeth in that place : shutting-vp his owne enumeration , with that generall Conclusion , that no other particular should bee left out of it . All these seuerall Artificers , hee professeth , that he filleth with the spirit of knowledge , and vnderstanding ; in all their seuerall Arts. Yea , and that which is very worthy the noting , hee assumeth to himselfe , to giue the Art to teach them , as well as to practise them . Yea , and though hee bee , The most High : yet hee chalengeth the inuention , euen of that simple Art , which among the rest may seeme the most low : I haue created the Smith , that bloweth the Coales in the fire , and him that bringeth forth an Instrument , for his worke . But this point is largely handled , both by Theodoret , and by Zanchius . And therefore I will prosecute it no farther . Thus now we see , who is the true Author , of all those Arts and Sciences , which the Heathens haue ascribed vnto their false gods . And withall , that there is none of them so meane , which hee hath thought vnworthy to bee his owne inuention . So that now it appeareth , that there is not any Arte , neither Liberal , nor illiberall , from the Metaphysickes , to the Mechanicks , from the highest , to the lowest , but that some way or other , it leadeth a man to God. Which is the maine scope , and intent of this second Booke . Heere wee should proceede to the third probation of our first generall head , argued , and vrged , from The Structure of Mans body , &c. But the Hand of Almighty GOD , at this present , on mine owne Body , heere stayeth my Hand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FINIS . Notes, typically marginal, from the original text Notes for div A01093-e430 ●aling . in Scor. pag. 217. Is●crat . ●rat . ad Philip. p. 267. Plut ▪ lib. de Fato Tom. 2. p , 670. Galen lib. 10 de Vsu partium , p , 313. 1. Cor. 12. 4. 5. &c. 2. Pet ▪ 1. 20 ▪ 21. 1. Cor. 12. 28. Eph. 4. 11. 12. 1 , Cor. 3. 9. 1 Cor. 3. 9. Th●odoret . S●r. 6. de Prouide● , To. 2. p , 600. 1. Cor. 12. 19. 21. 1. Cor. 7. 7. 1. Pet. 4. 10. Lapides magos ●ine paruis , benè struinegant Architecti . Plat. li. 10. de Leg. p. 877 Can● . 2. 15. 1. Cor. 3. 10. Cic. Orat. 3. in Verrem . p. 79. Prou. 25. 11. Phil. 2. 13. Plato in Ionc , p. 171. Tibul. leb . 4. p. 150. Aug. lib. 2. de Trin. in proaem . 〈◊〉 . 3 p. 260. Lucret. l. 1. P. 34. 〈◊〉 . 1. Tuse . p. 110. Tertul. lib. de Testim . 〈◊〉 c. 1. p. 84. 〈◊〉 3. de . 〈◊〉 . pag. 214 Psa. 8. 1. Rom. 1. 20. Horat ▪ lib. de Arte Poet p 170 Ath●naeus . l. 15. p. 500. ●urip . in Medea p. 185. Quicunque canunt pro foribus etiamsi quid Doctum cecinerint , non reputati sapientes , opinionem sub●unt stultitiae . Clem. Alex. lib. Strom p. 136. Galen . l. 12. de vsu partium . p. 358. Lucret. lib. 1. p. 2. 3. Rom. 1. 20. Psal. 14. 1. & Psal. 53. 1. Mar. 9. 24. Plau● . in Mercat . Act. 5. S●c . 4. p. 547. Ovid. l. 3. Amorrum . Eleg. 8. p. 209. Alas sometimes I cannot shun , But some p●ophane thoughts in my minde will runue , 〈◊〉 . 7. day , p. 235. Iust. Mart. Dial. cum Try●hon . p. 153. Ps. 14. 1. Theodoret. Serm 1. De Prouiden ●ia . Tom. 2. p. 576 Isai 29. 13. Ro● . 10. 10. Cic. l. 3. de Nat. Deor. p. 237. Prouidentiam repr●●ende●d● , quae ration ●n dederit 〈…〉 & i●probe vsuros . Rom. 1. 21. 22. Verse 20. Lucret. lib. 5. pag. 227. Titus 1. 16. Cic. l. 1. de Nat. Deor. p 192. Tubulus . Qu●stio de Natura Dcorum , & ad 〈…〉 & ad moderandam Religio●em necessaria . 〈◊〉 . l. 1. De Nat. Deor. p. 184. Item , vide Senecam 〈◊〉 6●● p. 107. 〈…〉 . 〈…〉 Cic. lib. 4. Acad. p. 38. Greg. Epist ▪ ad L●andrum in 〈…〉 Quintil. lib. 10. c. 1. p. 575. Athenaeus . lib. 3. p. 55. Fraz , Poet. pag. 141. Versorum pro versuum . Senec. Epist. 101. p. 251. Aul. G●l . lib. 9. c. 9 p. 124. Horat. lib. de Art. Poet. p. 169. Cie . lib 3. De Fin p. 68. Cic. in . 〈◊〉 . p. ●43 . 〈◊〉 . Orat ▪ ad 〈◊〉 p. 35. Mat. 5. 46. 47. Ca●● . ad Corn. Nepo● . p. 7. I●enaeus l. 3. c , 6. p. 176. Notes for div A01093-e6470 Paulu● Venetus . Lodouicus Viues ▪ Notes for div A01093-e10200 To beleeue there is a God the foundation of all Religion . Heb. 11. 6. Lactant ▪ lib. De vero cultu . c. 9. p 333 336 Palingen . in Sagit . p. 268. Theoph. Alex. Epist. 2. Paschal . Bib ▪ Pat. Tom. 1. p. 391. Phil. Iud. lib. De decalogo p. 1018. Aben Ezra apud Iosippu● p. 297. Senec. Epist. 96. p. 237. Plato in Epinom . p. 918. Plut. lib. De Stoic . R● pub . To. ● . Mor. p. 8. Phocyl . p. 100. Pythag. p. 12● . Where God is not beleeued all wickednes is planted . Plut. lib. De Supersti● . Tom ▪ 1. Mor. p. 380. Sil. Italic . lib. 4. p. 56. ● . Gen. 20. 11. Senec. Epist. 96. p. 23● . To beleeue there is a God is the summe of all Religion . Cic. lib. 1. De Orat. p. 147. Iupiter à maio●ibus nostris Optimus Maximus appellatur . Cic. lib. 2. de Nat. Deor. p. 210 Io. 5. 36. Prayer must helpe vs vnto vnderstanding . Plato in Epin●m p. 918. Theodoret. Serm 9. de Prouid . To ▪ 2. p. 615. Epiph. lib. 1. cont . Haeres . p. 1. Nazian . Orat. 21 Apol. f●g . p. 398. The very Heathens v●ed Prayer in the beginning of their works . Cap. 5. Sect ▪ 1. Clem. Alex. lib. 5. Strom. p. 277. Cic. li. 2. De. leg . p. 320. Virg. Eclog. 3. p. 8. AElian . lib. 4. de var ▪ Hist. c. 10. p. 423. Demost ▪ To. 2. p. 3. Plin. in . Pa●egir ▪ p. 360. Laert. in vitae Protagorae . p. 321. Plato in Tim●o p. 704. 713. Cic. lib. 2. De Leg. p. 320. Xenoph. in Oe. conom . p. 239. S●obaeus lib. 1. Eclog. phys . cap. 3. p. 3. Prayer must helpe vs to beleeue , That God is . Plato . lib. 10. De leg ▪ p. 873. Phi. Iud. lib. De Monarchia . p. 1102. Plutarch lib. de lside , Tom. 2. p , 611. Arist. lib. 1. Ethic. c. 9. To. 2. p. 611. Plato in Epinom p. 913. Hieron . Epist. ad . Laetam . To. 1. p. 57. 〈◊〉 . li. 1 De Trinit . p. 1127. That God is , cannot be proue●● Priorj . Plato . lib. 10. De Leg. p. ●70 . Senec. li● . De Prouid . c. 1. p. 1. Epieurus , cùm Pr●uidentiam su , ●ulit ▪ D●u●● ne●av●t esse , cum autem Deum esse professus est , et prouidec●iam esse contess●t ▪ Alterun enim c●●m sine altern necesse pro●●as , nec in●ellig● potest . Lact in . lib. De ●ra D● . ● . 9. P. 455. Tri●●eq . Sto●● . Serm. 〈…〉 ●ohan ●u . Mirand . lib De ●nte . p. 204. Arist. lib 1. ●oster . c. 2. To. 1. p. 175. 〈…〉 1. Tim. 1. 15. Clem. ●lex . lib. 5. Strom. p. 273. Cic. lib. 3. De Offic. p. 380. Heb. 11. 6. Cic. lib. 1. 〈◊〉 leg . p. 313. That God is , may be shewed A Posteriori . Arist. l● b. 1. ●oster . c. 10. To. 1. p. 188. Aquinas 1. Quaest. 2. Art. 2. Arist. lib. 1. Poster . c. 2. To. 1. p. 175. Scaliger . lib de Subtil . Exerci● 218 p. 697. Nemini comp●rt●●unt in igne caloris principia Arist. lib. 2. Metaphys . c. 3. To. 2. p. 1388. Arist. Ethic. lib. 1. c. 3. ●o . 2. p. 604. Clem. Alex. lib. 5. Strom. p. 273. Cic. lib. De Vniuersitate p. 428. Plato , in Timaeo p. Iod. Viues . lib. 1. De Veritat . Christ. Relig. c. 4. p. 14. The best Testimonies , to proue , that There is a God , are the Testimonies of the Sc●●ptures . Io : 8. 13. 14. Iohn 14. 6. Iohn 17. 17. Salvian : lib 3. De Prouiden . Bib. Pat. To : 3. p. 270. C●em . Alex. li. 5. Strom. p. 273. Philo Iud. lib. de leg . allegor . p. 139. Xenoph. lib. 1. De●act . Socrat. p. 157. Clem. Alex. vbi . supra . Hilar. lib. 7. De Trin , p. 95. Orosius lib. 6. Hist. c. 1. p. 213. ● Atheists reiect the testimonies of the Scriptures . Lactant. lib. De falsa Relig. c. 4. p. 3. Looke Sect 5. following . Macrob. lib. 1. De Som : Scip. c. 2. p. 3. Salui●n . vbi supra . The Testimonies of the Heathens , are more regarded with Atheists , then the Scriptures Sect. 4. and 5. Lactan. lib. De Iustitia . cap. 4. p. 268. Hieron . Epist. ad Mag. Orat●rem . To. 2. p. 327. Iustin. Mart. Orat. ad Gent. To. 1. p. 48. Lactan. lib. De falsa Relig. c. 5. p. 10. Lact. lib. De Diuino praemio . c. 13. p. 414. 1. Cor. 3. ● ▪ Prosper lib. De Prouident . p. 180 The Testimonies of Scripture why vsed in this worke . A●g . lib. 22. De Ciu. Dei. c. 8. To. ● . p. 13 39. Psal. 94. 9. Illorum authoritas est omni rationabili facultate validior . Nazian . Orat . 47. p. 770. Salu●a● . l. 3. De Prouid . Rib. Pat. To. 3. p. 270. The most proper authorities in respect of the Aduersaries . Sect. 2. Claud. Vict. lib. 1. in Gen. ●ib . Pat. To. 7. p. 345. Euseb. l. 6. De Praepar . c. 6. p. 125. Act. 17. 28. 1. Cor. 15. 33. Tit. 1. 12. The Testimonies of the Heathens , why here so much vsed . Qui sermonem invicem communicaturi sunt , oportet vt aliquatenus invicem intellig●nt . Arist. l. 11. Me●aph●s . c. 4. To. 2. p. 1486. Sect. 2. before . Tertul. lib. De Cor●na . Cap. 7. p. 181. Nouatian . lib. De Tri●it . cap. 18. Apud Tertul . p. 631. Lactan. l. 1. c. 6. p. 17. Chrysost. Hom. 3. in Tit. Tom. 4. p. 1614. ●●ctant . lib. De vera Sapientia . c. 12. p. 211. Cic. Orat. Pro. P. Quint. p. 12. Tertul. li. De Anima cap. 2. p. 262. 1. Sam. 17. 51. Mat 7. 6. Muscas , & Ranas illis immisit ; vt rebus vilissimis , superbia domeretur . Aug. Tract . 1. in Iohan . Tom. 9. p. 12. Senec. in prae●at Nat. Quaest. p. 3. God hath plāted in all men a certaine perswasion , That there is a God. Cognitio diuino ru● suit semper in 〈…〉 p. 7. Senec. lib. 4. De Benfi● . c. 6. p. 50. Laert. vita Zenonis p. 248. Testimonies of Heathens , that all men beleeue There is a God. Cap. 6. Sect. 1. Plato lib. 10. de . leg . p. 878. Xenophon lib. 1. De fact . Socrat. p. 166. Thismegist . in Asclep . c. 3. p. 483. Cic. lib. 1. De leg . p. 313. Iu●enal . S●t . 15. p. 69. b. Arist. lib. De Mundo . To. 2. p. 1566. Rom. 11. 36. Iamblic . lib. De Myster . c. 1. p. 5. Cap. 9. Sect. 2. AElian . lib. 2. De var. Hist. c. 31. p. 395. Arnob. lib. 8. cont . gent. p 747 Senec : Epist. 118 p. 295. Testimonies of Christians That all men beleeue There is a God. Clem. Alex. lib. 5. s●●om . p. 274 Arnob. lib. 1. cont . Gent. p 47● Macarius ●om . 12. p. 153. Beda . in cap. 17. Ioh. To. 5. p. 792. Prosper . lib. De Prou●d . p. 180. Theodoret. lib. de Angelis . Tom. 2. p. 498. Testimonies of Tullie , that all men beleeue , There is a God. Cic. li. 1. De Nat. Deor. p. 190. Cic. lib. 1. Tusc. p. 112. All Nations haue their Gods , by the Testimonies of Histories . Diodor. Sicul. l. 13. p. 317. Strabo . lib. 3. p. 328. Cap. 8. Sect. 3. Arnob. l. 8. cont . gent. p. 748. C●●lius Rhodigin lib. 18. cap. 28. p. 862. Herodot . l. 4. p. 278. 279. Lucian . lib. De Sacrifici●s , p. 57. b. Herod . vbi . supra . Herodot . l. 1. p. 100. All Nations haue there Gods , by the testimoni● of new Histories . Tres sunt in Mundo Religiones ; Iudaeorum , Paganorum , Christianorum . Athanas. in D●●put . cont . Arium p. 517. But time since his time hafh brought forth a fourth . Trauellers find , that euery nation hath a God. Eng. Voyag . vol. 3. p. 737. 738. Ibid. p. 819. Max. Tyr. Ser. 1. p. 6. Cap. 6. Sect. 1. Cic. lib. 1. De Nat. D●o . p 187. Plut. Cont. Colot . Tim. 3. Mor. p. 532. * Nisi Diuina sin● , vbique tollitur Sacrificij virtus , lambli . c. 6. P. 15. lib. De Mysterijs . Cic. lib. 1. Offic. p. 358. * Pet. Martyr . Decad. 1. lib. 5. p. 30. b. Aug. lib. de Haeres . To. 6. p. 18 Gen. 2. 25. Paul. Venet. lib. 3. c. 14. p. 390. Eng. Voyages . vol. 1. p. 281. Alex. ab . Alex. Geneth . Lib. 6. c. 26. p. 321. b. The ridiculous Gods or diuers Nations . Cap. 7. Sect. 1. Clem. Alex. Protrept . p. 11. Athenaeus . lib. 1. p. 21. Lact. lib. 2. c. 16. p. 120. Munster . lib. 5. Cosmogr . p. 1087 Masseus , lib. 6. Hist. Indic . p. 118. Mat. 4. 9. Deut. 32. 17. 2. King. 1. 2. Luke 11. 15. AElian . l. 12. De Animal . c. 5. p. 250. Iuuenal . Satyr . 15. p. 60. a. Aristop. ia Nub. Act. 5. sec. ● . p. 228. Plin. l. 2. c. 7. p. ● . Lucian . In Ioue Tragaedo , p. 210. a. Linschot . c. 36. p. ●0 . P●t . Mar. Dec. p. 284. Masseus l. 1. p. 24. Linschot c. 44. p. 81. Ort●l . Chart. Cosmogr . 104. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Deut. 29. 17. 〈…〉 Aug. lib 4 de 〈◊〉 . De● . c. 8. p. 231 The peculiar Gods of diuers Countries and Cities . Cap. 5. Sect. 4. Cap. 7. Sect 1. Cic. l. 3. de . Nat. Deor. p. 231. Lucian . lib. De● Sacri●ic . P. 57. ● . p. 110 Tertul. in . Apo. log c. 24. p 54. Lactant. l. 1. c. 15 p. 39. Item Isidor . l. 8. orig . c. 11. p. 1023. 2. Kin. 18. 34. ●er . 2. 28. Deut. 4. 1. Psal. 121. 4. 5 Psal. 127. 1. * Ex. 32. 1. 1. Sam. 8. 20. 1. King 11. 5. 7. 1. King. 17. Vers. 33. Vers. 29. 30. The particular Gods of Families . Cap. 5. Sect. 4. Cic. l. 2. de . Nat. Deor. p. 210. Plaut . Prolog . in Aulular . p. 103. Gen. 31. 30. 33. Iud. 18. 24. Plin. l. 2. ● . 7. p. 2. Max. Tyr. Ser. 1. p. 6. Seneca Epist. 116. P. 292. 〈…〉 Arislot . lib. 12. de Theelogia . cap. 8. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Cap. 1. Sect 3. All Poets beleeue , There is is a God. 〈…〉 P●ato . In Ione . p. 170. 171. Cic. lib. 2. Epist : ad ● Fra● . Ep. 12. p. 211. Isa. 6. 6. 7. Isidor . lib. 8. Orig . c. 7. p. 1018. Theodoret. l. de Principijs . Tom. 2. p. 491. Cic. Ora. pro. Archia Po●ta . p. 365 Plato . l. 2. De Repub. p. 548. ●it . 1. 12. Max ▪ Tyr. Serm. 22. p. 264. 〈◊〉 Argument . ●n plat Ion. p. 168. Iust. Martyr . Orat. ad Gent. To. 1. p. 78. Ouid. l. 1. Met●m . p. 2. Virgil. Eclog. 3. p. 8. Pla●●an Io●e . p. 170. Flori●eris vt apes in saltibus omnia limant . Omnia nos itidem depas●imur aur●a dicta . Lucre. l. 3. p. As Bees their hony seeke and sucke from euery flowery spring : So Poets doe their golden sawes from other Authors bring . Plat● , vbi supra . Manil. lib. 1. As●ronom . p. 4. Martia . 2. Epigr. 89. in Gaurum . p. 68. All Lawgiuers doe beleeue , That there is a God. Max. Tyr. Serm. 1. p. 5. Plut. contr . Col●t To. 3. Mor. p. 532 Ex. 20. 3. 32. 15. 16. Deut. 10. 4. 〈…〉 〈◊〉 . l. 1. de Leg. p. 322. Ros●●us l 8. De Antiquit. Rom. c. 6. p. 330. Idem . l. 8. ● , 5. p. 323. * Siue putantes rem diuinam esse Leges , siue vt citius Populi Deûm timore legibus obtemperent . Diodor. l. 1. c. 2. p. 43. Gen. 47. 22. Arist. l. 2. Pol. c. 6. To. 2. p. 773. Diod. Sicul. l. 1. c. 5. p. 42. Iust. Mart. To. 1. p. 50. Psal. 68. 4. Ex. 20. 1. Ficinus Argum. in Plat. Mino. p. 49. Plut. in vita Numae , To. 1. p. 138. Plut. l. de laude sui To. 2. p. 262. Homer . l. 1. Iliad . p. 7. a. b. Stobaeus Serm. 41. p. 261. Stobaeus . Serm. 39. p. 229. Plato lib 1. De Leg. p. 746. Pro. 8. 15. Iob. 36. 22. in . vulgata . Ia. 4. 12 Isa● . 33. 22. Ioseph l. 2 ▪ cont . Apion . p. 914. All Philosophers beleeue that There is a God. Plus diuersitatis inu●nias inter Philosophos , quàm societatis . Tertul. l. de Anima cap. 2. p. 262. Senec. in Ludo , p. 247. Cic. l. 1. De. Nat. Deor. p. 192 ▪ Arnob. l. 8. cont . Gent. p. 748. Cap. 8. in sin . Cic. Tusc. p. 111 Plato lib. 10. De Leg. p. 870. Euseb. l. 11. De pr●parat . c. 6. p. 229. Ex. 33. 11. Iust. Mart. Orat. ad Gent. To. 1. p. 45. Arist. l. de Mundo . To. 2. p. 1566. Aristotles Booke De Mundo . Lod. Viues in l. 4. Aug. De. Ciuit. Dei. c. 2. 10. 5. p. 222. Lucius Apul. l. de Mundo . p. 2. Aug Eugu● . l. 4. De peremi Philosoph . c. 4. p. 176. 177. Arist. lib. 1. Metaphys . c. 2. To. 2. p. 1372. Cic. l. 3. de Nat. D●or . p. 229. Laert. in vita Zenonis P. 253. 256 : Mornaeus lib. De verit . Relig. c. 1. p. 15. Cic. l. 1. de Nat. D●or . p. 190. Iosephus l. 2. cont . Ap●on . p. 907. Max Tyr. Orat. 29● . 358. Tertul● . ● . 2. cont . Marc●on c. 27. p. 382. Nonius in voce Canum p. 532. Tertul. l. 1. cont . Marcion . ● . 21. p. 360. Vnus est verus Deus in quem omnis set siex diuersis opinienibus ) secta concurrit . Oros. 16. Iust. 1● . 213. Ouid Metam . l. 3. p. 100. Iaert . in Pro●● . p. 3. All Arts doe hold , That there is a God. Max. Tyr. Serm. 1. p. 5. ●eren , in Pho●m Act. 2. 〈◊〉 . 4. p. 218. b. Aug. Eugub . lib. 4 De pe●en . Phi. los. c. 4. p. 177. Plut. lib. de virtute Mora● . To. 2. p. 496. Cap. 13. Mat. 23. 6. 7. The Tutela● gods of seuerall Arts. Cap. 4. Sect. 5. Chp. 4. Sect. 5. Plut. in vit . Romuli . p. 54. Mercurius praeest Sapientiae et eloquio . I●mblic . l. De Myster . c. 1. p. 1. Arnob. l. 3. co●t . Gent. p. 581. Lactant. l. 1. ● . 20 p. 51. 54. Varro . l 6. p. 52. Horat. l. 1. Epist. 16. p. 114. ● . * Festus in voce Ancilla . p. 251. Aug. lib. 4. c. 8. De Civit. Dei. Item c. 11. & ● . Arnol. l. 3. cont . Gent ▪ ● . 581. & ● Tertul ▪ Apolog. c. 46. p. 76. 2 King. 10. 25. Act. 19. 24. 25. 26. 27. Lactant ▪ L. De Ira Dei. c. 8 p. 453. Cic. l. 1. De Nat. Deor. p. 184. Ficinus Argum. l. 4. Plat. de Legib. p. 782. Cic. l. 1. de Nat. Deor. p. 190. Aug. l. de v●ra Relig. c. 14. To. 1. p. 686. All seuerall men do beleeue There is a God. Cap. 3. Sect. 2. Arist. l. de Mu● . do To. 2. p. 1566. Cic. l. 1. Tus● . p. 212. Clem. Alex. l. 5. Str●● . p. ●74 . Ar●●b . l. 1. cont . Ge●t . p. 476 Beda . In Psal. 58. To. 8. p. 741. Prosper . l. de . Prouiden . p. 180. Clem. Alex. l. 5. Strom. p. 280. P. 277. Cap. 4. Sect. 3. Cic. l. 2. de Nat. D●or . p. 201. L●c●an . in Iou● Trag● ▪ d● . p. 210. All Swearers doe beleeue There is a God. Plut. cont . Colo● . To. 3. Mor. p. 532. Arist. Rheto. ad ●lex . c. 17. To. 2. p. 1038. Heb. 6. 16. Rom. 1. 9. Gal. 1. 20. Plaut . Menech . Act. 5. Sce. 2. p. 446. Plaut . in Cap● . Act. 2. Sce. 3. p. 159. Cic. l. 3. Off 15. p. 390. Cic. vbi supra● Exod. 22. 11. Gen. 31 53. 4 Cic. Orat. 〈…〉 Flacco . p. 346. Plaut . in Rudent . Act. 5. Sec. 2. p. 692. Mat. 23. 18. 5 ●●nophon l. 2. D● Cyri expedit . p. 293. 1. Ioh. 1. 10. Ioseph . l. 2. cont . Apion . p. 914. Plaut . Menech . Act. 5. Sc● 7 p. 455. Ibid. Act. 4. S●e . 2. p. 439. Plato in Hippia maiore . p. 115. Stob●us . serm . 27. p. 194. Plaut . Men●ch . Act. 4. S●e . 2. p. 439. Heb. 6. 16. Stobaeus vbi s●pra . Plut. Quest. Rom. 44. Tom. 1. Mor. p. 575. 1. Sa. 14. 14. 1. Sa. 25. 22. Plaut . in Aulular . Act. 4. Sce. 10. p. 138. Co●l . Rhodigin . l. 21. c. 15. p. 981. 1. Sā● . 25. 29. Eurip. 〈…〉 154. Aristoph . in Nubibus . Act. 1. S●e . 3. p. 168. Lucian in Toxari . p. 192. All Blasphemers doe beleeue There is a God. A●g . l. 2. De moribus Manichaeo rum . ● . 11. To. 1. p. 75● . Isay : 5. 20. Ex. 22. 28. Leuit. 24 15. 16. Leuit. ●4 ▪ 10. Iosh. 2. 10. 11. Aquin. 2. 2. quaest . 13. Art. 1. p. 29. ● Homer . l. 9. Odyss . p. 66. Nazianz. Orat. 47. p. 770. Plin. l. 2. c. 7. P. 3. Lactant. l. 2. c. 9. p. 103. Tertul. Apologet c. 24. p. 54. All Idolaters doe beleeue , That there is a God. Plato in Cratil● . p. 313. Plato in Ciuili . p. 205. Vniuersum hoc Deus ipse regit alque rotat . Item Aristoteles . Cic. l. 2. de Nat. Deor. p. 215. Haec tanta opera Deorum sun● . Wis. 13. 2 , 3 , 4 , 6 , 7. 8 , 9 , 10. Strabo . l. 15. p. 525. Cic. ● . 1. de Nat. D●or . p. 200. Plutarch l. de Iside , To. 2. Mor. p. 209. 210. Plutarch l. 1. de Placitis Philosoph . c. 6. To. 2. Mor. p. 13. A. Gellius l. 5. c. 12. p. 82. ● . I●em Plinius l. 2. c. 7. p. 2. Itaque nomina &c. Wise. 13. 13. Isay 44 19 16 10. Aug. Serm. 2. In Psal. 113. To. 8. p. 1305. 1307. Luctant . lib. 1. c. 20 p. 55. 〈◊〉 1. de Nat. 〈◊〉 p. 194. Ci● . l. 1. de Nat. Deor p. 200. Iudith 3. 8. Sueton●● vita Cal●g . c. 22. p. 61. Aurel. 〈◊〉 vita D●mi● . p. 387. Clem. Alex. Stro. l. 5. p. 277. Plutarch . l. De Iside To. 2. Mor. p. 174. Eccles. 4. 12. Plut. l. 1. De ●lacitis Philosoph . c. 6. To. 2. Mor. p. 13. Iamblic . l. De Myster . c. 1. p. 5. Cap. 5. Sect. 1. Great disse●tion what God i● . Cic. l. 1. De Nat. Deor. p. 184. 177. Coe●iu● Rh●di● l. 23. c. 3. p. ●●27 . Teren. Phor. Act 2. S●c . 4 p. 218. Te●tul . i● Apol ▪ c. 47. p. 77. Cap. 4. Sect. 4. Cic. l. 1. De Nat. Deor. p. 187. &c. Plu● . l. 1. de Placit . Ph● . c. 7. p. 14. Lucian in loue Trag. p. 210. Cap. 4. Sect. 5. The dissension of men about God doth not conclude That there is no God. Cic. l. 1. Tusc. p. 112. Plutarch l● A●at●rio T● . 3. Mor. p. 416. Cic. l. 2. De Nat. Deor. p. 203. Cic. l. ● . 〈◊〉 . p. 313. Iust. Mart. lib. Christ. Qu●est . To. 1. p. 3● ▪ ● . Non quia assirmatio , 〈◊〉 est aut negatio , ideo res e●it , aut non erit . Arist. l. 1. de Interpret . c. 8. To 1. p. 63. Pal●●gen . in Scorp . p. 211. 〈◊〉 l. 1. de Anima . c. 2. To. 1. p. 785. &c. Cic. l. 1. Tusc. p. 1●1 * Plut. l. 2. de Placit . c. 13. To. 2. p. 27. Ecclu● . 23. 19. Cic. l. 1. De Nat. Deor. p. 201. Plut. de ●ide To. 2. p. 189. The dissension of men about God sheweth There is one . Chrysos● . Ho● . 1. in Mat. To. 2. p. 11. Cic. l. 1. Tusc. p. 112. Cic. l. 1. de Nat. Deor. p. 190. Plut. l. de Iside . To. 2. p. 190. Plut. ibid. p. 205. Max. Tyr. Serm. 23. p. 285 1. Cor. 8. 5. 6. Lactan. l. 1. c. 2. p. 5. Senec. Epist. 81. p. 260. Cap. 3. & 4. Cap. 5. Clem. Alex. ● . 5. Strom. p. 274. Plut. l. 1. de Pl●cit . c. 7. To. 2. Mor. p. 14. The Atheists Reasons that al men beleeue not There is a God. Cic. l. 1. De Nat. Deor. p. 190. Ibid. p. 192. Cic. l. 1. De Nat. Deor. p. 192. The At●eists Reasons against the generall consent in Religion , answered : Cic. l. 1. Tusc. p. 112. Cic. l. 4. Acad. p. 22. Cap. 4. Cap. 4. Sect. 1. Plin. l. 2. c. 7. p. 2. Cap. 4. Sect. 1. Cic. l. 3. De Nat. Deor. p. 227. Arist. l. 4. Metaphys . c. 5. To. 2. p. 1406. Cap. 14. Sect. 1. 〈…〉 Morn●●● Cap. 1. De verit . Relig. p. 16. Clem. Alex. in Protrept . p. 10. Laert. in vita Aristip. p. 73. 77 Plutarch . l. De Tranquid . To. 2. p. 312. Arnob. l. 8. cont . Gent. p. 748. Cap. 5. Sect. 3. Malachi . 3. 8. The Iews spo●led then God , and yet denied him not . The Atheist's second Obiection . That Religion is but an humaine inuention . Plut. l. 1. de . Placit . Cap. 7. To. 2. Mor. p. 14. Plutar. lib. De Herodoto To. 3. Mor. p. 630. Lucian In loue 〈◊〉 p. ●02 . Item ●n lo●e Tragoedo , p. 109. Cic. l. 2. De Diuinat . p. 285. Cic. l. 1. De Nat. Deor. p. 192. Cic. l. 1. De Nat. D●or . p. 200. Senec. l. 2. Nat. Quaest. c. 42 p. 35. The Antiquity of Religion . Cap. 5. Sect. 1. Cap. 3. Sect. 1. & 2. Arnob. l. 1. Cont. Gent. p. 476. Iamblic . l. de Myster . c. 1. p. 5. Cap. 3. Sect. 2. Arist. l. 1. Ethic. c. 3. To. ● . p. 605. Plutarch . 〈◊〉 . Stoic . To. 3. p. 564. Gen. 4. 3. 4. Gen. 1. 27. Eph. 4. 24. lames 1. 27. Exod. 28. 36. Iob 38. 7. Tert. l. de Testimon . 〈◊〉 . c. 5. p. 86. Tertul. l. de Virgin . veland . c. 1. p. 188. Tertul. l. 2. cont . Marcion c. 2. p. 368. Tertul. l. cont . P●axeam c. 2. p. 494. Plutarch l. 1 de Placit . c. 7. To. 2. Mo● . p. 15. Iust. Mart. l. Quest. & R●spons . Quaest. 73. 74. 70. 3. p. 104. 105. Fet. Mart. Decad. 1. l. 5. p. 30. b. Lactan. l. 3. c. 10. p. 143. Item l. 2. c. 3. p. 75. Alex. ab Alex. l. 6. Genial . Dier . c. 26. p. 384. b. Gen. 3. 3. The Vniforme Consent in Religion . Cap. 5. S. 10. Mandeuile part 2. c. 24. Eng. V●yag . p. 45. Tertul. l. de Praescrip . c. 28. p. 209. Plaut . Mil. Glor. Act. 2. Sce. 1. p. 467. Lact. l. de Ir● Dei , c. 10. p. 462. Senec. l. 4. de Benefic . c. 4. p. 49. The Perpetuity of Religion . Mat. 15. 13. Ps. 129. 6. Cic. l. 2. Offic. p. ●69 . Cic. l. 2. De Nat. D●or . p. 201. Senec. Epis. 121 p. 307. Cic. l. 3. de Nat. Deor. p. 227. Plut. l. 2. de Placit . c. 7. To. 2. Mor. p. 14. Cic. l. 3. offic . p. 387. Cic. l. 1. de Nat. deor . p. 200. Cic. l. 1. de . diuin . p. 241. 2. Pet. 1. 16. The Atheists third Obiection : oppugning the vniuersalitie of consent in Religion , by their owne dissenting . Lactan. l. 2. c. 19. p. 124. Cic. l. 1. D● Diuinat . p. 274. Cic. l. 8. ad A●●ic . ● p. 3. p. 309. The number of Atheists very small . Cic. l. 3. De fin . p. 73. Cic. l. 1. de fin . p. 58. Aug. in Ps. 52. To. 8. p. 509. Bedai● Cap. 17. Iob. To. 5. p. 792. Lact. l. de Ira. c. 10. p. 461. Max. Tyr. Serm. 1. p. 6. Cic. l. 1. Tusc. p. 112. This Chap. Sect 4. in fin . Aelian . l. 2. var. Hist. c. 31. p. 395. The learning of Atheists not very great . Psal. 14. 1. L●ert . in ●roem . p. 2. Virg. Eclog. 1. p. ● . Lact. l. De Ira Dei. c. 10. p. 461. Lactan. l. De Ira c. 9. p. 455. Cic. l. 2. De Nat. Deor. p. 211. Lactan. l. 3. c. 17. p. 164. The noted Atheists were no true Atheists . Cap. 8. Sect. 3. Psal. 14. 1. Ille propri● est Atheos qui nullum Diuinitatis sensum habet , & omne 〈◊〉 qualecunque 〈◊〉 , ridet . Calu. in Ephes . 2. 12. Theod●ret , l. 2. De Prouid . To. 2. p. 523. Suidas in voce Diagoras . p. 231. Theodorusdixit , eos impi●tatis teneri ; qui Mysteria nondū initiatis aperirent . La●rt . in Aristip. p 78. Ioseph . l. 2. cont . Apion . p. 914. 1. Kin. 18. 27. 28. Arnob. con . Gent l. 8. p. 749. Lact. l. 1. c. 20 p. 51. Plut. l. De Superstit . Tom. 1. Mor. p. 391. Lact. l. 2. c. 3. p. 75. Mornae . l. de Verit Relig. c. 1. p. 16. Laert. in vita Protagorae p. 320. Cic. l. 1. de Nat. Deor. p. 192. Laert. vbi supra p. 321. Cap. 1. Sect. 3. Ibid. page 322. Plato in Apologia . p. ●13 . 〈…〉 verit . c. 1. p. 18. Iob 24. 1. Psal. 73. 13. Theod. l. de Principijs , To. 2. p. 498. Aug. Epist. 44. To● . 2. p. 154. Plut. l. de Iside To. 2. p. 174. Str● . l. 7. p. ●68 . Lactan. lib. de falsa relig cap. 11. p. Aug l. 8. de Ciuit. D●i . c. 5. To. 5. p. 442. Athenag . legat . pro Christ. To. 8. Bib. Pat. p. 21. Herod . l. 2. p. 165. Cic. l. 1. Tus. p. 112. Xenoph. l. de Aequivocis in Antiquit . Author . p. 64. Theophil . Antioch . l. 3. ad Autolic . Bib. Pat. To. 5. p. 156. Theop. Antioch . l. 3. ad Autolic . Bib. Pat. To. 5. p. 156. Laert. in vil . Arisstip . p. 77. Laert. in vita Bion●s . p. 144. Clem. Alex. in Protr●pt . p. 10. Cic. l. 1. De Nat. Deor. p. 191. Cic. l. 2. De Nat. Deor. p. 207. Cic. l. 1. de Nat. D●or ▪ p. 199. Aelian . l. 4. de var. Hist. c. 28. p. 428. Hist. of Bel. v. 4. 5. D●n . 3. 18. Laert. in vit . Pherecidis p. Act● 17. 29. Senec. Epist. 31. p. 50. Laert. ibid. p. 43. Ficin . Argumen . in l. ● . Platon . de Repub. p. 616. Cic. l. 3. de Nat. Deor. p. 238. 1. Kin. 18. 27. Tertul. Apog . c. 13. p. 36. Act 17. 23 ▪ ●lato in Apog . p. 472. Laert. i● vit . ●picuri . p. 370. Lucian in Ioue Trag●●●lo . p. 210. a. Tertul. Apolo . get . c. 15. p. 39. Cle● . Alex. in Pro●rept . p. 10. Cap. 13. Why they were condemned 〈◊〉 Atheists . Xenophen l. 1. de factis Socrat. p. 157. Item Plato in Apologia p. 471. Idem in Euthyphrone p. 54. P●ato ibid. p. 473 Act. 17. 18. Athenag . Orat. pro. Christian. apud Iust. Mart. To. 1. p. 234. Ouid l. ● . Amor. Eleg. 8. p. 209. Claudia● l. 1. in Ruffin . p. 51. Aug. in Psal. 52. To. 8. p. 509. Note . Cap. 10. Sect. 2. Cap. 15. Sect. 5. Nec assiduè repetendum est quod superiùs iam dixi : sed hoc recolendum , vbicunquè isla locutio in meis literis inuenitur Aug. l. 1. Retract . c. 4. To. 1. p. N●uatian l. de Trim. c. 8. Apud Tertul. p. 626. Psal. 14. 1. Atheists hold but weakely their opinion of Atheisme . Laert. in vit . Bionis p. 145. Ar●st . l. 3. de Anima c. 3. To. 1. P. 828. Plato l. 10. de Legibus p. 871. Plut. in vita Numae . p. 156. Arist. l. de Mundo . To. 2. p. 1569. Cic. l. 2. de Nat. Deor. p. 203. Ier. 17. 1. 〈…〉 To. 1. p. 195. Ibid. p. 204. Cic. l. 4. de 〈◊〉 . p. 83. Philo. Iud. l. ●e Giga●●ibus p. 401. Max. Tyr. Serm. 1. p. 7. Clem. Alex. l. 5. Strom. p. 274. 〈◊〉 in voc● Poesis p. 725. Tertuli de carne Christi . c. 23. p. 311. Cic. l. 4. Acad. p. 19. Tertul. Apol●● . ● . 17. p. 42. 〈◊〉 ● . 6. Hist. c. 1. P. 212. ● . 〈◊〉 . 1. de . 〈◊〉 . D●or . p. 186. Ps. 14. 1. 〈◊〉 . l. 3. de Nat. Deor. P 238. 〈◊〉 . l. 1. de Nat. Deor. p 186. &c. Ibid. p. 199. Suidas in voce Diagoras . p. 231. ●ic . l. 2. de Fin. p. 61. Cap. 10. Sect. 4. &c. lam . ● . 19. Ci● . l. 5. Tus● . p. 170. Aug. Epist. 20. To. 2. p. 588. Aug. in Psal. 52. To. 8. p. 509. Anselm . in Prosolog . c. 2. 3. To. 3. p. 29. Cic. l. 2. De sin . p. 60. Anselm . in Prosologi● . c. 3. ●om . 3. p. 29. 2. Cor. 5. 12. Tertul l. 2. cont . Marcion c ▪ 2. p. 368. Oros. l. 6. Hist. c. 1. p. 212. B. Euripid. In Ione p. 819. 1. Tim. 6. 4. Persius Satyr . 5. p. 11. The two Ends of Atheisme . Aug. de v●ra 〈◊〉 . c. 36. To. 1. p. 702. 〈◊〉 l. de 〈◊〉 . To. 1. Mor. p. 381. 〈◊〉 . l. 4. Acad. Quaest. p. 13. Ioh. 3. 25. The Atheist serueth many maisters . Aelian . l. 4. var. 〈◊〉 . c. 28. p. 428. D●o parere libertas est . Sen●● . l. De vita beat . c. 15. p. 115. Hoc ipsum , Philosophiae serulre , libertas est . Senec . Epist. 8. p. 10 ▪ 2. Cor. 3. 17. 2. Pet. 2. 19. Cic. Paradox . 5. E●od . 5. 10. 11. &c. Aug. l. de V●●a 〈◊〉 . c. 38. To. 1. p. 702. Rom. 1 ▪ 24 25. 26. 27. 2● . 29. The Atheists base seruing of his owne Ambition . Cic. l. 1. Tus● . p. 113. 〈…〉 . 1. p. 26● . In 〈◊〉 . c. 4● . p. 72. Hier. Epis● . ad Iulianum To. 1. p. 2●7 . 〈◊〉 . in vita ●ionis . p. 142. Lact. l. de Ira Dei. c. 9. p. 455. Lae●t , in vita Ari●tip . p. 77. Laert. in vita Aristippi . p. 73. Bernard in Psal. 90. Serm. 6. p. 291. The Atheists base seruice of his Belly . 〈…〉 . To. 2. P. 106. 〈…〉 . To. 1. p 103. 〈◊〉 . Epist. 111 p. 2●0 〈…〉 A●t . 1. Sec. 1. P. 4●9 . 〈…〉 Sen●c . ● 3 nat . Qu●est . c. 18. P. 51. * Pro. 23. 31. Sen●● . ●p●st . 93. p. 217. Epist. 14 p 21. Aug. l. de vera 〈◊〉 . c. 38. To. 1. c. 38 To. 1. p. 702. Hugo . de . Scto . Vict. l. 2. ● Claustro Anim● . c. 19. To. 2. p. 37. Tertul. l. cont . 〈◊〉 c. 16. p. 598. Cap 17. Nonius in voce Culina , p. 514. Phil. 3. 19. Greg. l. 31. Mor. c. 26. T● . 1. p. 195. 4. King● 25. 10. Non potest D●minum Deum suum dice●e is , cui ve●ter est Deus . Orig. in c. 1. Rom. To. 2. p. 463. Pl● . de ora . defect . To. 1. p. 674. Cic. l. 2. de Diuinat . p. 268. C c. l. 5. Tu●c . p. 171. Aristoph . in R●nis . Act. 1. Sce. 7. p. 250. Terent. E●nuch . Act. 4. Sce. 5. p. 82. ● . Hieron . Epist. Am●ndo . To. 3. p. 135. Tertul. l. cont . 〈◊〉 . c. 1. p. 590. The Atheist is a base slaue vnto himselfe . Cic. Paradox . 5. p. 424. 〈◊〉 . Sa●yr . 5. p. 10. b. Pro. 16. 32. Arist. l. 3. de A●ma . c. 9. 10. 1. p. 839. Est voluntas intellectus exte●sus . Scaliger . Ex. 307. 3. p. 923. Aris● . 1. R●etoric . ad Theodec . c. 10. To. 2. p. 1210. Cic. vbi . supra . Rom ▪ 7. 19. 20. Se●ec . in Hippol. Act. 1. Sec. 2. p. 176. Ouid. l. 7. Metam . p. 249. Plaut . in 〈◊〉 . Act. 3. S●e . 2. p. 736. Rom. 7. 23. 〈◊〉 Parado● . 5. p. 425. Senec. Epist. 47 p. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Ex. 21. 5. 6. 〈◊〉 . in Persa . Act. 3. s●e . 3. 4. 640. 640. Rom. 6. 16. Orig. Hom 2. in Iud. To , 1. p. 341 Ma●●● . H●m . ●3 p. 474. 〈◊〉 in cap. 1. Rom p. 3. a. Item Origen ▪ in c. 1. Rom. To. 2. p. 463. Leo Serm in fest . St● Laurent p. 176. Cic. l. 3. Tusc p. 147. The Atheist de●● 〈…〉 feare Plut. l. De supers●it . To. 〈◊〉 p. 281. Cic. Pa●●d . 5. p. 425. L●e●t . in vita 〈◊〉 . p 201. Cic. l 3. Tus. p. 143. Cic. l. 5. de . 〈◊〉 . p. 106. 〈…〉 Cic. l. 2. 〈…〉 . p. 98. & 84. l ▪ ●●ret . l. 1. p. 3. 〈…〉 Deo● . p. 195. Ibid. p. 191. Cic. l. 2. de Diuinat . p. 278. 〈◊〉 p. 36. God hath planted a feare of himselfe in all men . 〈◊〉 . l. 5. p. 226. Aug. l. de vera Relig. c. 17. To. 1. p. 688. Psal. 111. 10. ●actan . l. de Ira Dei , ● . 11. p. 465. Isidor . l. 7. Orig. c. 1. p. 977. Fes●us , in voce , Deus . p. 279. Gen. 31. 42 , 53. Ter. l. de Testim . Ani. c. 2. p. 85. ler. 32. 40. S●atius l. 3. Thebaid . p. 243. Dares Phrygius l. 1. 〈◊〉 Bello Ir●iano . p. 6. The Atheist feareth God more then any other man. Iob. 15 ▪ 20. 21. 22. Cic. l. 5. Tusc. p. 175. Ps. 53. 5. Pro. 28. 1. I wil also laugh at your calamity : I will mocke when your fear commeth . Pro. 1. 26. Lucret. l. 5. p. 228. Ps. 2. 2. 4. 〈◊〉 Sat. 1● . p. 68. ● . Arnob. l. 8. Cont. Gen● . p 752. The feare of Atheists in thei● dreames . Plut. l. de Supers●it . To. 1. Mor. p. 382. Iob. 7. 13. 14 15 Aug. l. 22 De●iu●t . D●● . ● . 22. To. 5. p. 1374. Plut. l. de . virtut . & vit . Tom. 1. Mor. p. 226. Wis. 17. 13 &c. Plut. l. de his qui ●erò 〈◊〉 . To. 2. p. 229. Plato . l. 1. De Repub. p. 532. Cic. 1. De Leg. p. 317. Iob. 33. 14 15. Gen. 20. 3. Cic. l. 1. De Diuinat . p. 251. Iob. 4. 12. 13. &c Iamblic . l. De Mysteriis . c. 22. p. 52. Lucret. l. 5. p. 226. Cic. l. ● . de Diuinat . p. 281. Dan. 4 10. 11. 14 ● . ●●●enal . Satyr . 13. p. 60. B. Deorum apparentium magnitudo totum ●●●lum occupare v●detur . Iamblic . l. De Myster . c. 19. p. 36. Plut. l. de Supersti● . To. 1. p. 382. Plut. ibid. p. 381. The feare of Atheists , in ● lightning and thunder . Iuuenal . Satyr . l 13. p. 60. b. Lucret. lib. 5. p. 228. The Atheists Creed . Heb. 11. 6. Iam. 2. 19. Exod. 9. 27. Su●ton . in vit . ●ib●r● . c. 69. ● . 55. Su●eon . in vit . Caligu●ae , c. 22. p. 161. Senec. l. 1. de Ira. c. 16 p. 34. Hom●r . ● . 3. Il●ad . p. 122. Gracolat . Sueton. vbi . sup● . ● c. 51. p. 68. The ●●are of A●heists in their sicknesse , & after death . L. 2. c. 5. Sect. 4. Iuvenal . Saty● . 13. p. 60. b. Iob. 6. ● . Psal. ●8 . 2. 3. Psal. 73. 9. 11. Lucr●t . l. 3. p. 92. Solen in Ele●●s p. 232. S●obaeus Serm. 42. p. 279. Plato l. 1. de Repub . p. 532. C●c . l. 1. de diuin . p. 251. Laërt . in Vita Bion. p. 145. Arist. l. 3. Eth. c. 6. To. 2. p. 634. Ecclus. 41. 1. 〈…〉 . 〈…〉 . ●he fea●e of the Atheist , she●●●h , that he thinkes , Th●re is a God. 〈…〉 118. p. 295. 〈…〉 . Max. Tyr. Se● . 1. p. 7. Nazian . Tract . 51. de Fide. p. 832. Palinge● in Sagit . p. 262. Three sorts of confessions of God from the Atheist . Vnwitting confessions of Atheists . Psal. 139. 4. P●o. 16. 1. Psal. 12. 4. Num. 24. 17. 5. Ve●s . 13. I●b . 21. 15. 22. 17. Psa. 73. 11. Iob. 22. 13. 14. Psal. 113. ● . 6. Ecclus. 24. 3. Lucian . Dial. Vulcani & ●ouis . p. 22. Plaut . Menech . Act. 5. Sec. 2. p. 446. Wisd. 2. 2. 6. Cic. l. 1. de Nat. Deor. p. 196. Cic. l. 5. 〈◊〉 . p. 170. Laert. in vit . Aristip . p. 78. Lact. l. 6. c. 8. p. 333. Io. 11. 50. 51. Vnwillingconfes●●io●s of Athei●s . Ex. 5. 2. Ex. 9. 27. 8. 28. Iosep. l 19. Antiquit . p. 565. Act : 12. 21. 22. 23. Act. 12. 21. &c. Ioseph : vbi supra . 1. Mac. 1. 46. 1. Mac. 9. 10. 11. 12. &c. 1. Mac. 1. 50. 〈◊〉 8 Eccl● . Hist. c. 16 p. 108 1. Mac. 1 13. ●1 . Euseb. l. 9. Hist. c. 2. p 110. 1. Ma. ● 45. Euseb. l 8. Hist. c. 18. p. 109. 1. Mac. 1. 63. ●4 . Euseb l. 8. Hist. c. 16. p. 108. Euseb. l. 1. De vit . Constantini c. 51. p. 139. Gen. 49. 5. Cic Philip. 2. p. 553. Eurip. in Oresic . p. 53. Tertu● . l. 2. cont . Marcion . c. 14. p. 375. 2. Mac. 9 5. Euseb. l 8. Hist. c. 17 p. 1 8. 2. Mac. 9. 5. 1. Mac. 9. 5. Euseb. ibid. Ibid. 2. Mac. 9 9. Euseb ▪ ibid. 2. Mac. 9. 9. Euseb. ibid. p. 109. 2. Mac 9. 28. Ecclus. 5. 4. Heb. 11. 6. Pro. 27. 19. 2. Mac. 9. 11. E●seb . l 8. Hist. c. 18. p. 109. 1. Mac. 6. 12. 13. Euseb. l. 9 Hist. c. 10. p. 116. 2. Mac. 9. 14. 15. Iuseb. l. 8. Hist. c. 18. p. 109. 2. Mac. 9. 13. Euseb. ibid. E●s●b . ibid. 2. Mac. 9. 17. I●useb . l. 1. d 〈◊〉 Consta● fini c. 5● . p. 140. Ibid. 〈◊〉 l. 6. c 2 p 511. Theod. l. 3 hist. Eccl●s . c. 20. Ta. ● . p. 256. H●er . l. b. ● ia Habae . c. 3. ●06 p. 243. Ho●a● . Serm. 1. p. 129. a. Plut. in 〈◊〉 Numae . p. 156. Liuie l. 1. p. 12. Eutrop. l. 1. p. 401. Laert. in vita Bion. p. 144. &c. Lucret. l. 3. p. 92. Mat. 8. 29. Pindarus in Pythijs Ode 2. p. 181. Virgil 6. Aeneid . p. 264. Luk. 16. 27. 28. Willing confessions of the Atheists . Ex. 18. 1. 11. Act. 9. 1. 3 4. Gal. 1. 22. Theod. l. 3. Eccle. Hist. c. 2 p. 247. Sect. 3. hu●us Cap. Morn●us . l. De verit . Relig. c. 1. p. 16. La●rt . in vita 〈◊〉 . p. 77. Plut. l. 1. de Placit . c. 7. To. 2. p. 14 Cap. 10. Sect. 4. The●phil . A●●●och . l. 3. ad ●utolic . 〈◊〉 . Pat. To 5 p. 156. Plato in Ph●do● c. p. 520. 〈◊〉 . ●polo . c. 46. p. 75. Coel. Rhodigin . l. 17. c. 34. p. 814. Plinius , l. 13. ● 13. p. 195. Ilem Plut in vit . Numae . p. 155. Lact. l. 1. c. 2● . p. 62. Iohan. Francis● . Pic. 4. Epist. Scto . Lu●ensi . To. 2. p. 882. Clem. Alex. in Prot●●pt . p. 26. Iust. Mart. O at . a● Ge●t . To. 1. p. 55. Idem ▪ lib. de Monarchia p. 106. Plat● . l. 10. de Legibus . p. 871. Psal. 39. 1. 2. 3. Ier. 20. 9. 2. Cor. 4. 13. ●il . in ps . 52. p. 368. Cap. 10. Sect. 5. 〈…〉 〈…〉 Psal. 14. 1. 74. 18. Ps. 53. 1. An●el . in Prosolog . c. 3. Tom 3. p. 24. Hilar. in Ps. 52 p. 368. Basil. in Ps l. 2● To. 1. p. 239. Arist. l. 1. E●● . c. 4. ●o . ● . p. 606. He●iod . opera & D●es p. 16. Cic. l. 4 Tus● . p. 164. Clem. Alex. in Protrept . p. 11. Plut. l. de Superstit . To. 1. p. 325. Plut. in Gryllo . p. 102. Max. Ty● . Serm. ● p. 6. Arnob. l. 8 Con● . Gent. p. 757. Hilar. in Ps. 52. p. 368. Mornaeu● . l. De verit . relig . c. 1. p. 3. Plut. in Gryllo . To. 2. p. 102. Pro. 26. 12. Cic. l. 4. Acad. p. 11. Laer● . in vita Xenoph. p. 310. Pro. 10. 23. Isai. 57. 4. Plut. l. De 〈…〉 To 2. p. 2 ● 5. Gal. 6. 7. Psal. ● . 4. Cap 12. sect . 2. 〈◊〉 . Satyr . 15. p 68. C●c . l. 2. Epist. ●am . Ep. 15 p. 20 Prou. 26. 3. Atheists be mad-men . Tere●t . 〈◊〉 . Act. 2. S●● . 2. p. 61. C●c . l arad . 4. p. 423. I●b . 12. 2. Act. 26. 11. Iohn . 16. 2. Plnt. l. de Hols . ●o . To. ● . p. 106. Cic. l. 2. de Nat. D●or . p. 207. Cic. l. 2. De Nat. 〈◊〉 p. 207. Cic. Orat. 3. in 〈◊〉 . p. 3●9 . Xenoph. l. 1. De ●at . Soerat . p. 157 Eur●p . in Heracl●d●s . p. 729. 〈…〉 To. 3. p. 50. Philo. Iudaeus . l. Quòd mundus incorrupt . p. 1274. 1. Sam. 21. 14. 15. Atheists ●e Monsters of men . Lactant. l 7. c. 9. p. 404. Cic. l. 2. De Nat. Deor. p. 215. Cic. l. de som. Scip p. 307. Scalig. Exercit. 9. p. 49. Te tul . l. de corona . c. 5. p. 181. Paling . in Pisc. p. 358. Cic. l. 1. Tusc. p. 113. Theodoret Ser. 1. de Prouid . To. 2. p. 577. Aug. l. 2. de C●u●t . Dei. c. 8. To. 5. p. 1339. A. Gel. l. 17. c. 1. p. 236. Cic. l. 2. de Leg. p. 322. Ps. 58. 10. 11. Iob. 5. 6. Ex. 9. 16. Pro. 16. 4. Atheists punishments recorded in Scriptures . 2. Pet. 2. 3. 〈◊〉 . 9. 16. Ex. 7. 20. 21. Ex. 7 , 20 , 21 8 , 9 , 10 , 11 , 14 , 28. Ex. 15. 5. Ex. 8. 19. Deut. 28. 15. 2. Mac. 1. 2. &c. 1. Mac. 1. 22. S●●das in voc● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 18. Cic. Orat. 6. in Ver. p. 166. 2. Mac. 9 3 , 4. 7 , 5 , 9 , 10. 8 , 28. Ez. 26. 2. 6. V. 8. Ez. 28 9. Er●s . C●●l . p. 966. Ezech. 27. 32. Mat. ● . 13. Macrob. l. 2. Satur . c. 4. p. 237. Iosep. l. 17. Antiquit . p. 503. Act. 12. 21. 22. 23. Cic. l. 3. Offic. p. 386. Iosep. l. 19. Antiquit , c. 7. p. 566. Isai. 42. 8. Atheists pnnishments recorded in Ecclesiasticall Histories . Ioseph . l. 18. Antiquit . c. 9. p. 535. Sueton. in vit . Caligula c. 22. p. 61. 1. Kin. 11. 14. 23. 26. Sueton. in vit . Calig . c. 58. p. 69. Ioseph . l. 19. An●tiquit . c. 1. p. 551. Euseb. l. 3. Hist. Eccles. c. 15 p. 34 Aurel. Vict. in Domitian . p. 387 Suet●n . in vita D●●●tian c. 17. p. 120. Cap. 13. Sect. 3. Euseb. l. 1. de vit . Constant. c. 51. 52. p. 1. 40. S●zomen . l. 6. Hist Eccles. c. 2. p. 511. 1. King 22. 34. 1. Sam. 26. 8. Cap. 13. Sect. 3. Atheists punishment recorded in secular writers . Cic. l. 1. de Nat. Deor. p. 190. 〈◊〉 in vit . Protag . p. 322. Suidas in voce Diagor . p. 231. Athenaeus l. 13. p. 455. Cic. l. 3. de Nat. Deor. p. 239. Ionah 1. 6. 7. Xenop . l. 8. de Pedia Cyri. p. 110. Act. ●7 . 24. 43. 44. Athenaeus vb● supra . Item Laert. in vit . Aristip. p. 77. Psal. 60. 3. Cic. l. 5. Tusc. p. 168. Deut. 1. 17. Psal. 82. 1. Leuit. 24. 14. Laert. in vit . Epicuri . p. 346. ●aert . in vit . Bion p. 144. Aelian . l. 4. var. Hist. c. 28. p. 428 ▪ Cic. l. 3. de Nat. Deor. p. 238. Valer. Max. l. 1. c. 2. p. 19. Aelian . l. 9. var. H●st . c. 8. p. 453. Arist. l. 1. Eth. c. 10. 11. To. 2. p. 612. 613. Psal. 55. 23. Numb . 16. 29. 30. Plut. in vi● . Num. p. 156. An Obiection answered concerning those Atheists . Cap. 10. Sect 4 Cap. 10. Sect. 2. Item Cap. 10. Sect. 4. Plat. l. 10. De Leg. p. 871. Lib. 8. Eph. 2. 12. Hos. 4. 6. Psal. 14. 1. Leuit. 24. 14. 1. Kin. 21. 29. 22. 38. ● . Mac 9. 13. Ex. 9. 27. 34. Athen ●g . Legat. pro. c●r bib . Pat. ●o . 8. p. 6. Lactant. l. De ●ra c. 11. p. 464. Ex. 32. 4 28. Plato . in Theag. p. 12. X●noph . l. 1. de fact . Socrat. p. 157. Plut. in vit . Num ▪ ● . p. 156. Plato . in Phae. done . p. 520. 〈…〉 Cap ▪ 4. Cap ▪ 5. Cap ▪ 6. Cap. 11. 12. 13 ▪ 2. Tim. 2. 13. Cap. 3. The Consent of all men in beleeuing a God is alledged by Authors as an Argument of the truth of it . To beleeue a God is of the Law of Nature . Cap. 3. Cic. 1. Tusc. p. 113. 11● . Cic. l. 2. de Inuent . p. 84. Xenoph. l. 4. de 〈◊〉 Socrat. p. 207. Xe●oph . Tertul. l. De corona . c. 6. p. 181. Nazian . Orat. 2. De Theolog. p. 24 Lactan. l. 6. c. 9. p. 333. Iob 12. 7. 8. Isal. 43. 20. Cem. Alex. l. 5. Strom. p. 274. Iustin. l. Institut . Tit. 2. p. 16. Proclus l. de . Sacrisicio . p. 275. a 59 , b 82 ▪ c 81 , 79 , ●58 , ● 6● , f 6●● 78 , h 7● . S●ng of the 3. 〈…〉 . 148. 1. 2. 3. &c. Iam 2. 19. Mat. 8. ●9 . Ma● . 1. 24. Cic. l. 1. de Nat. Deor. p. 189. Ps. 148. v. 6. 2. 7. Apoc. 12. 3. A generall Consent is an Argument of truth in all things . Arist. l. 1. De Coelo . c. 4. To. 1. p. 556. Plut. lib. de EI. 1. To. 1. Mor. p. 685. Cic. l. 1. Tusc. p. 113. Arist. l. 10. Eth. c. 2. To. 2. p. 730. Arist. To. 1. p. 907 Lib. de pr●●sen●●one per somnum . Arist. l. 7. Etbic . c. 13. p. 699. Hesiod . Opera ▪ & dies p. 42. Martial . l. 7. Epigr. 5. p. 1●2 . Arist. l. de . Mundo . To. 2. p. 1566. Arist. l. 1. Topic. c. 1. To. 1. p. 235. Senec. ●pist . 118. p. 295. Cic. l. De. Nat. D●o● . p. 190. Chrys●st . Hom. 1. in Mat. To. 2. p. 11. Hieron . Dial. cont Lucifer . To. 2. p. 139. Ari●t . l. 10. 〈◊〉 c 2. To ▪ 2. p. 730 Cic. l. 1. De Nat. Deor. p. 185. Arnob. l. 8. cont . Ge●t . p. 747. Clem. Alex. l. 5. Strom. p. 274. Zach. Mytile● . l. De Mundi creat . Bib. Pat. To. 5. p. 751. Consent in the strongest Argument to proue , There is a God. Cic. l. 1. Tusc. p. 112. Cic. l. 1. de Nat. Deor. p. 190. Cic. ibid. Cic. l. 1. de Nat. Deor. p. 190. Cic. l. 1. de Nat. Deor. p. 192. Plato . l. 10. de Leg. p. 870. Cap. 3. Sect ●3 . Consensus omnium , est v●x Natura● . Cic. l. 1. Tusc. p. 113. Notes for div A01093-e68040 All Arts leade to God. Arist. l. 4. Meta p●ys . ● . 2. To. 2. p. 1399. The Metap●ysicks arguments for God. The bounding of naturall bodyes is the worke of God Arist. l. 1 de Coelo c. 7. To. 1. p. 559. Ar●st . Ibid. p. 564. Arist. l. 4. Phys● . c. 5. To. 1. p. 462. Prosper . l. de Prouid . p. 181. ● . Hilar. in Ps. 118. p. 516. Scalig. Exercit. 9. p. 52. Ps 104 9. 6. Ps 104 9. 6. 2. Esdr. 4. 13. &c. S●●l . Exercit. 6. Se● . 3. p. 27. Claudian in 4. Con●alat . Hono●● . p. 186. a Psal. 24. 2. b Psal. 33. 7. c Psal. 104. 2. 9. Isay 40. 12. ●oet . l. 3. de consolat . M●tro . 9. p. 1042. Ovid. l. 1. Me●am p. 4. 5. Pausa ▪ l. de . Oscul● . ● . 63. p. 364. Idem . ibid. c. 20. p. 101. Cic. l. 1. de Nat. Deor. p. 187. Laërt in vit . Anaxagor● p. 47. Arist. l. 1. De Anima . c. 2. T● . 1. p. 786. & 787. Arist. l. 3. Phys. c. 4. To. 1. p. 447. Ibid p. 446. Ari●t ibid p. 447. Arist. l. de Mundo . To. 2 p. 1569. Suidas in●●oce Aristoteles . p. 138 Ex. 8. 19. Arist. l. de Mundo . To. 2. p. 157● . ●theuag . legat . pro Christ. B. b. ●at . 10. 8. p. 4. Homer in Hym●is . p. 827. Gaecolat . 〈…〉 The bounding 〈◊〉 natural faculties , ● the worke of God. Cic. l. 2. De Nat. De●● p. 205. Theodoret. l. De Prouident . To. 2. p. 530. Aug. in Ps. 144. To. 8. p. 1673. Gr●g Hom. 8. in ●zech . To. 2. p 71. b. Raymundus de Sabunde in Theolog naturali Tit. 3. Arist. l. 3. de generat . Ani●al . c. 11. To. 2. p. 354. Arist. l. 5. de Hist. Animal● . 15. To. 2. p. 90. Mar. 8. 24. Tertul. Apol. c. ●1 . p. 33. Mat. 25. 14. 15. Gen. 1. 1. 9. ●0 21. 2. 5. Gen. 1. 27. Act. 17. 28. Act. 17. 25. Philo. Iud. l. de lingu . confus p. 479. Arist. l. De Mundo . To. 2. p. 15●9 . Psal. 95. 4. Arist. ibid. vbì supra . 〈…〉 . p. 267. Pro●lus l. de d●●ua p 19● . 〈…〉 The Sunne is not the 〈◊〉 of naturall facalties . Arist. l. 2. d : Gen●rat c. 9. l ● . 1. p. 674. Diodor. Si●ul . l. 3 p 69. 〈◊〉 in Arc. p. 322. 〈◊〉 ibid. Act. 3. 12. 13. 16. La●t . l. 2. c. 5. p. 84. Trismeg . in As●lep . c. 10. p. 523. The Sunne is limited in his working . Gen. 1. 1. 2. Euseb. l. 4. De Praepar . c. 8. p. 155. Gen. 29 24. Ex. 14. 22. Ioh 9. 6. Num. 2 ● . 28. Mat. 3. 9. 〈…〉 Supartium . p. 339. 〈◊〉 l. 1 Metam . p. 29. 〈…〉 The Sunne is limited in his 〈…〉 . Iob 38. 11. Num. 24. 13. Iohan. de sacro Bosco . c. 2. p. 23. Act 17. 26. Iosh. 10. 13. 2. Kin. 20. 11. Eccle. 48. 24. Cic. l. 2. de Nat. Deor. p. 224. Prudent . c. nt . Symmachum . p. 235. b. Lact. l. 2. ● . 5. p. 83 Zach. Mitylen . l. De Mundi Creat . Bib. Pat. To. 5. p. 739. Ps. 19. 4. 5. Hugo de S. Victore l. 7. Erudit . Didasc . c. 8 To. 3. p. 19. Zach. Mitylen . vbi supra . Act. 17. 25. Bo●l . l. 5. de Consol . metro 2. p. 1100. All Arts are limited . Hom. l. 4. Iliad . p. 441. No man hath the perfect knowledge of all Arts. Propert. l. 2. Eleg 1. p. 193. Plato . l. 2. De Repub. p. 550. Max Tyr. Serm. 22. p. 270. Cic. l. 3. De Orat. p. 195. Quintil. l. 1. c. 10. p. 59. Homer . l. 8. Odys p. 53. Diodor Sicul. l. 17. p. 572. Max. Tyr. S●rm . l p. 83. Faling . in Libra p. 199. Cato l. 2. Distich . p. 22. Palingen . vbi sup●a . Senec. l 3. Controuc●san pro●●m . p. 74. Homer l. ● . Odyss . p. 53. Homer . l. 1. Iliad . p. 6. Psal. 28. 7. Psal. 59. 17. Senec. vbi sup●a . Iob. 39. 22. Senec Suasor . 2. p. 227. Homer l. 13 Ibid p. 49● in Grae●ola . God hath taugh the●● hand to war● and them singers to fight . Psalme 144. ● . Tertul l. 1. cont 〈◊〉 . c. 24. p. 862. Cic l 3. de Orat. p. 208. Cic. ibid. Cic. l. 1 de ●● 137. Cic l. & de 〈◊〉 p. 2● . 〈…〉 〈◊〉 . in vit . Democriti . p. 316. Cic. l. 3. de Orat. p. 204. Terent. Andrea Act 1. Sce. 1. p. 4. 〈◊〉 . l. De Orat. 〈◊〉 . 208. 〈…〉 H●st . c. 23. P. 377. Aurel. Vict. 〈◊〉 vit . Hadr. p. 389 〈◊〉 . ●part . vbi suprà . 1. Kin. 3. 12. Eccles. 1. 13. 17. 18. Eccles. 2. 12. Arist l 2. de Coelo . c. 5. Tom. 1. p. 583. No man can haue the perfect knowledge of many Arts. X●noph . l. 8. De Paedia Cyri. p. 112. 〈…〉 Cic. l. 2. De Orat. p. 1148. Ci● . l. 1. De Orat. p. 133. Cic. l. 3. de Orat. p. 197. Catul. ad M. T. Cic. p. 33. Iuuenal . Satyr . 10. p. 46. Senec. l. 3. contro . in Proam ▪ p. 74 No man can haue the p●●fect knowledge of any one Art Hi●p●crat . Aphorism . ●art . 1. ● . 9. Cic. l. 3. De Orat. p. 20● . Cic. l. 3. Tus● . p. 150. Xenoph. l. 8. De Paedia Cyri. p. 112. 〈◊〉 . l. 3. De Orat. p. 197. Cic. ibid. Cic. l 1. De Orat. p. 132. Senec. l. 3. Contro in pro●● . p. 74. 〈…〉 〈…〉 God is the only 〈…〉 3. 8 〈…〉 50. 4. ● . x. 4. 10. &c. Act. 2. 4. 1. Cor. 14. 18. Coloss. 4. 3. Homer l. 8. Odys . p. 53. B. Pindar . in l●yth . Od. 1. p. 167. 〈…〉 Lib. 1 Cap. 1. Sect. 3. H●siod Op●● a & Dies p. 1. ● 〈…〉 p 130. 〈…〉 2. Bib Pa● . 10. 1. p. 308. Io● 32. 8. 1. Ioh. 2. 27. Iohn 16. 13. Plato . in Epinom p 918. V●tur 〈◊〉 Deus , ca●sis 〈◊〉 . Quod autem bene s● habet , ipse in si●gulis agit . Plato in Timao p 723. Cic. l. 2. de Nat. Deor. p. 225. Plato in Ione . p. 172. Iust. Mar● . l. Cont Dog●ata Arill . To. 1. p. 280. 〈…〉 1 Co● . 12. 8. 9. &c. Wisd. 11. 20. 1. Co● . 12. 4. 5. 6. Russ●● . in Psal. 73. To. 2. p. 175. ● . Tertul. l. 5. c●nt . Marc. c. 8. P. 463 Isa● . 11. 2. 1. Kin ▪ 9. 1● . Ma● . 15. 28. 16. 8. ●ct . 19. 12. Act. 5. 15. 2. King 13. 21. 〈◊〉 48. 14. Num. 12. 6. 7. 8. Act. 2. 4. 1. Co● . 14. 18. Viz. lib. 4. Habak . 2. 5. Pro 30. 15. Aqui● . 1. Qu●●st . 78. Art. 1. 3. p. 168. Arist. lib 1. Eth. c. 1. To. 2. p. 604. Arist. Prob. Sect. 8. 〈◊〉 . 9. To. 2. p. 461. 〈◊〉 . l. 1. De Coel●● . 4. 10. ● . p. 556. Aquin ▪ 1. Quest. ● . Art. 2. p. 14. Natural Appetites are vnsatiable . 〈…〉 p. 127. 〈◊〉 Quaest. 60. Art● . ● . ● . 129. Arist. l. 3. Eth. c. 11. To. 2. p. 640. Eccles. 6. 7. Deut. 29. 19. Isai. 5. 11. Plaut● in Menech . act . 1. S●e . 2. p. 421. Ouid. l. 7. M●● tam. p. 28. Arist. l. 3 Ethi● . c. 11. To. 2. p. 640 Arist. ibid. c. 10. Haggai . 1. 6. Pro. 13. 25. P●o. 6. 9. 10. 11. Sensible appetites be ins●tiable . Eccles. 1. 8. Musaeus de Herone , p. 342. Pro. 27. 20. Xenophon , l. 1. de sact . Socrat. p. 166. Cic. l. 5. Tusc. p 170. All intellectuall appetites are insatiable . Arist. l. 1. Mag. Moral . c. 13. To ▪ 2. p. 931. 〈…〉 The 〈◊〉 of a mans desire . 〈…〉 〈…〉 Aelian l 4. var. Hist. c. 2. 9. p. 429. Senec. in Herc. Oe●●o . Act. 2. S●e . 2. p. 77. Petron. Arbit . 〈…〉 . vet . Poet. p. 393. H●bakuc 2. 5. Li●ie decad● . l. 1. p. 71. Isocrates Orat. de Pace . p. 391. 〈…〉 10. p. 45 b. 10. 19. 1● . Gen. 31. 29. Am●ition o● Honour 1. vnsatiable . Cic. l. 1. 〈◊〉 p. 113. 〈…〉 〈◊〉 l. 2. p. 124. Plut in vita Mary To. 2. p. 94. 〈…〉 387. 〈…〉 . 4. Sce. 4. P. 286. Hom. l. 9. Iliad . p. 101. B. Dion Nic●us , in Ncron● . p. 147. Laert ▪ in vi●d Empedoclis p. 295. 〈…〉 〈…〉 p 379. The desire of 〈…〉 Iuuen. Saratyr . 14. p. 67. b. 〈…〉 p. 734. 1. Tim. 6. 17. Cic. 1. Parad. p. 421. ●●rat . l. 2. 〈◊〉 . Od. 2. p. 28. a. Arist. l. 2. Po●t . c. 5. To. 2. p. 773. Aristoph . in Plut. Act. 1. Sce. 2. p. 32. Iuuenal . Satyr . 14. p. 63. b. Senec. in He●c . Oetao . Act 2. Sce 2. p. 77. Eccle. 5. 10. 1. Kin , 10. 21. 1. Kin , 10. 27. 1. Kin , 10. 22. Iuuenal . Satyr . 14. p. 67. a. Senec. l. 4. Nat. Quaest. c. 18. p. 84. Virgil. l. 3. Aeneid . p. 166. The desire of Pleasure 〈◊〉 vnsatiable . 〈…〉 p. 51. 〈…〉 c. 27. p. 134. Horat. l. 1. carm . Od 19. p. 17. a. Iuuenal . Satyr . 6. p. 22. Cic. l. 5. Tusc. p. 170. Plato in Philebo p. 90. The desire of Reuenge , is insatiable . Seneca in Prouerbijs p. 278. Iudith ● . 1 , 2 , 3. 〈…〉 3. p. 17. Seneca in Herc. 〈◊〉 . Act. 2. S●c . 1. p. 65. Ci● . Philip. 11. p. 605. Herodotus in Thalia p , 190. Platina in vita Sergy terij . p. 149. The appetites of a mans will are vnsatiable . Arist. l. 1. Mag. moral . c. 18. To. 2. p. 933. Ouid. l. 10. Metam . p. 399. Arist. l. 7. Eth. c. 3. To. 2. p. 690. 1. Sam. 2. 29. Arist. vbi suprà . Ecclus. 24. 21. Theognis . p. 7●0 . Philo Iudaeus l. De sacrificio Abel . p. 198. Cic. l. 3. De Fin. p. 67. Plutar. lib. Non posse suauiter viui secundum Epicurum . To. 2. p. 155. Cic. l. 2. De Nat. Deor. p. 216. Eccl. 2. 1 2 3 4 5 6 Eccles. 2 ▪ 7. 8. 12 Pro. 30. 15. Gen. 41. 20. 21. Bernard . lib. De diligendo Deo , p. 1096. God is able to fill all our appetites . Iob. 40. 10. 15. 1. Io. 3. 20. Psal. 23. 5. Psal. 145. 16. Psal. 127. 2. Psal. 81. 10. Psal. 17. 14. 1. Cor. 2. 9. 1. Pet. 5. 4. 1. Pet. 5. 4. Ps. 16. 11. Ps. 36. 7. 8. Ps 10 2. 5. Psal 73. 34. 71. 4. Psal. 17 15. Aug. in Manua●● c 3 To. 9 p. 793. Aug. in . Psal. 26. To. 8. p. 141. Aug. l. 1. Confess . cap. 1. To. 1. p. 61. Bernard . Serm. De bonis de serendis . p. 1146. B●llars . l. De 〈◊〉 grad 3. c. 1. p. 76. Psal. 4. 8. Psal. 17. 8. 57. 1. 61. 4. 63 ▪ 7. Greg. Nyssen . in 〈◊〉 Orat. 11. p 407. P●il . 1. 23. Nazian . Orat. 31. De Athanasio . p. 524. Aug. l. de Spiritu & Anima , cap. 55. To. 3. p. 895. 1. Cor. 15. 28. Bed. in 1. Cor. 15. To. 6. p. 571. Hugo . de Victor . l. 7. Erudit D●das c. 8. To. 3. p. 19. X. Gen. 17. 1. Irenaeus . l. 2. c. 1. p. 95. Aug. l. De Spir. & Anima . cap. 59 To. 3. p. 898. Laurentius Pisanus in Enchirid . Orthodoxograph p. 915. 2. Cor. 3. 5. Nothing is without a Cause . Plato in Timae● . p. 704. Cic. 2. de Diuinat . P. 27● . 〈…〉 c. 5. p. 1487. Item Trismegis . Pimand . Dial. 2. p. 385. Auselm . in Monologio . c. 3. To. 3. p. 3. 〈…〉 To. 1. p. 685. Cic. de vniuersitate p 427. Cic. l. 2 de Diuinat . p 271. Cic. l. 1. de finibus p. 39. Ramus l. 1. Dialecticae , c. 3. Plato . in Ciuil● . p. 210. Nothing can be the Cause of it selfe . Vallesius l. de sacra Philosophia c. 1. p. 31. Aquin. 1. Quaest. 2. Art. 3. p. 5. Trisinegist . in Pimand . Dial. 14. p. 470. Greg. Nyllen . De Infantib . praematurè abroptis p. 133. P●ling ▪ in Scorp . p. 206. Arist. l. 2. mag . Moral . c. 8. To. 2. p 962. Paling ▪ vbi supra p. 205. Plato in Hippia maiore . p. 115. Trismeg . in Pimand . Dial. 14. p 470. Zach. Mytilen l. de Mundi Creat . Rib. Pat. To. 5. p. 746. Paling . in libra . 167. Arist. l. De communi Animalium motu . To. 1. p. 916. Aqu●n . 1. Quaest. 2. Art. 3. p. 5. Arist. l 10. De. Theo●eg . ● . 17. Hilar. l. 6. De Trinit . p. 64. Aquin. 1. Quaest. 2. Art. 4 p. 7. 2. Art. 4 p. 7. Eusel . 7. De Praeparat . c. 8. p. 115. Senec. La● . l. 1. c. 7. p. 19 Lact. ibid. Iust. Martyr . in Confut. Graecar . Respons . To. 1. p. 336. Anselm . Monologo . 5. To. 3. p. 3 Id. ibid. c. 17. p. 9 〈…〉 Lac●● . in vit● Th●le●● p. 12. Philo. Iudaeus l. de Sacri●i . Abel . p. 199. Iohn 5 26. Anselm . 〈◊〉 monologio . c. 5. To. 3. p. 4. There is among the Causes but one first cause . Cic. Orat. Pro. Q. Ros●●o . 〈…〉 p. 137. Anselm in Monologio . c. 4. 〈◊〉 . 3. ● 3. 〈◊〉 . in Sco● p. p. 206. Arist. l 2. Metaphys . c 2. To 2. p 1385. Aquin. 1. Quaest. 2. Art. 3. p. 5. Arist. l. 2. Metaphys . ● . 2. To. 2. p. 1386 Paling . in Libr. p. 168. Trismeg . in Pimand . dial . 1. p. 437. Cyprian in Praefat . ad Cornelium . p. 482. Anselm . in Monologio , c. 3. To. 3. p. 2. V●●e drist . de l●eis ins●cabilibus . To. 2 p. 1595. Paling . in Scorpio . p. 206. Arist. l. 3. Metaphys . c. 4. To. 2. p. 1393. Trismeg . Pimand . dial . 20. p. 426. Nyssen . Arist. l 2. Phys. c. 3. To. 1. p. 433. Greg. l. 16. Mor. c. 18. To. 1. p. 95. S●o●aeu● l. 〈…〉 Phys. c. 9 p. 13. That first and supreme Cause , is nothing else , but God. Damasc. l. 1. de Orthod fid . c. 12. p. 184. Paling . in Scorp . p. 206. Damasc. l. 1. Orthodox . fid . c. 12 ▪ p. 184. Arist. l. 11. Metaphys . c. 6. To. 2. p. 1409. Exo. 3. 14. Dan. 7. 9. Isay 41 4. Arist. l. 7. Metaphys . c. 1. To. 2. p. 2433. Arist. l. 4. Metaphys c. 1. To. 2. p. 1397. Orig. Hom. in lib. Reg. To. 1. p. 362. Trismeg . Asclep . c. 11. p. 525. Plato . in Sophis●a p. 188. Ioh. 5 26. Act. 17. 28 Act. 17. 25. Paling . in . Libra , p. 169. Trismeg . Pimand . Dial. 10. p. 426. Asclep . c. 8. p. 505. Anselm . in Monologio . c. 4. To. 3. p. 3. Arist. l. 7. Metaphys . ● . 1. To 2. p 1433. O●●● . Hom. in l●b . Reg. To. 1. p. 362. Dionys. Areop . l. De Diuin . Nom. c. 1. p. 194. Senec l. 2. Nat. Quaest. c. 45. p. 36. Trismeg . Pimand . Dial. 10. p. 426. Psal. 65. 11. Psal. 68. 9. Heb. 6. 7. Psal. 127. 3. Eurip. ●n lone . p. 814. Bra●●a●d . l. 1. c. 3. p. 1●1 . Damasc. l. 1. Orthod . Fid. c.. 3. p. 166. Trismeg . Pimand . Dial. 14. p. 468. Senec. Epist. 66. p. 106. Senec. l 4. de Benefic . c. 7. p. 50. Senec. Epist. 66 p. 1●7 . Trismeg . Pimand . Dial. 14. p. 470. Trismeg . Pimand . Dial. 2. p. 386. Iob , 32. 8. Heb. 12. 9. Iames 1. 17. Trismeg Pimand . Dial. 5. p. 403. Arist. l. 1. Metaphys . c. 2. To. 2. p. 1372. 〈◊〉 . l. de Mun●o . To. p. 1506. 〈◊〉 . l. de Pla●●● . ● 3. To. 2 p. 7. 〈…〉 Macrob. l. 1. in Som. c. 14. p. 47. Pind. in Pyth. Od. 5. p. 263. There is a first motion . Plato l. 10. de Leg. p. 874. Arist. l. 8. Physic. c. 5. To. 1. p. 528. Cic. l. 1. Tusc. p. 116. Hilar. l. 3. De Trin. p. 31. Aquin. 1. Quaest. 2. Art. 3. p. 5. Laërt . in vita Melissi , p. 312. Ioseph . l. 2. Cont. Apion p. 902. Arist. l. 2 Metaphys . c. 2. To. 2. p. 1386. Arist. ibid. Arist. l 3 Meta. c. 4. To. 2 p. 1393. Manilius . l 4. Astron. p. There is a first Mouer . Iohan. Pic. Mirand in Conclusi inibus su●s , To. To. 1. p. 58. Arist. l. ● . Phys. c. 4. To. 1. p. 526. Philo Iud. l. De O●i●ic . Mundi . p. 7. Arist. l. de comm●ni An●malium motu . To. 1. p 916. Cic. l 2 de . Nat. Deor. p. 215. Arist. l. 2. de Generat . c. 10. To. 1. p. 676. Nazian . Orat. 2. de T●eol . p. 28. Arist. l. 8. Phys. c. 5. To. 1. p. 529. Cic. l. 2. De. Nat. Deor. p. 215. Arist. l. 8. Phys. c. 5. To. 1 p. 528. The first Mouer is the first Cause of all Motion . Plato l. 10. de Legib p. 874. Arist. l. 2. de Anima . c. 1. To. 1. p. 799. Act. 17. 28. Cic. l. 1. Tusc. p. 116. Arist. l. d● communi Animal . 〈◊〉 . To. 1. p. 912. Arist. l. 8. Phys. c. 5. To. 1. p. 528. Arist. l. Metaphys . c. 2. To. 2. p. 1386. Arist. l. de Mundo . To. 2. p. 1567. Plut. l. de Pythiae Or●●ulis . To. 3. Mo● . p. 493. Arist 2. Metaphys c. 2. To. 2. p. 1386. Arist. l. 7. Phys. c. 1. To. 1. p. 511. Arist. l. 8. Phys. c. 1. To. 1. p. 530. The first Mouer is God. Cic. l. 1. Tusc p. 116. Arist. l. 12 Metaphys . c. 8. To. 2. p 15 ▪ 5. Arist. l. 12. Metaphys . c. 10. To. 2. p. 1508. Cic. l. de Vniuers . p. 431. Arist. l. de Mundo . To. 2. p. 1567. Arist. l. 8. Phys. c. 5. To. 1. p. 529. Trismeg . pimand . Dial. 1. p. 369. Laert , in vita Zenonis p. 253. Arist. l. 1. De Anima . c. 2. To. 1. p. 787. Col. 2. 3. Act. 17. 28. Arist. l. 8. Phys. c. 1. p. 519. Ouid , l. 1. Metam . p. 1. Plut. l. 1. de Placitis c. 7. To. 2. Mor. p. 15. Pro. 8. 27. &c. Virgil. l. 6. Aen●●d . p. 267. Virgil. l. 4. Georg. p. 94. Plato , l. 10. de Leg. p. 875. Laert , in vita Parmenidis , p. 311. Theophra●●i , in Metaph. c. 1. Apud Aristot. To. 2. p. 1539. Cic. l. 1. Tosc . p. 116. Gen. 21. 33. Paling . in . Libr. p. 169. Plato . in Ph●dro p. 450. Prosper . Epigr. 58. p. 169. Bradwardin . l. 1. c. 4. p. 172. 174. Chrysost. Serm. 10 in Rom. To. 4. p. 100. Basil ▪ Asceticis . To. 2. p. 292. Cic. l. 3. Tasc . p. 142. Sinne is the first cause of Sicknesse . Plut. l. 5. de Placitis . c. 30. To. 2. Mor. p. 65. Hi●ron . in c. 3. Naum. To. 6. p. 209. Item Sto●aeus Serm. 98. p. 542. Et Serm. 99. p. 545. Psal. 39. 11. Rom. 5. 12. 1. Co● . 11. 30. Ioh. 5. 14. Ex ▪ 9. 10. Num. 12. 8. 10. Num. 25. 1. 2. 9. 1. Sam. 5. 6 9. A. Gellius . l. 20. c. 1. p. 280. b. Deut 28. 27. Herod . l. 1. p. 51. Pausan. in Achaicis , p. 279. Idem , in Arcadicij , p. 313. Idem in Beot●cis p. 353. Herod . l. 1. p. 66. Plut. in vit . Romuli . p. 67. Liuie l. 6. p. 112. Psal. 38. 3. God threatneth sicknesse for mens sins . Leuit. 26. 16. 15. Deut. 7. 15. Deut. 28. 15. &c. Deu. 28. 21. 22. 27. 28. 35. 59. Cic. l. 2. De ●in . p. 62. 2. Chro. ●1 . 13. 14. &c. Acts 12. 23. 2. Mac. 9. 9. God sendeth all kinds of sicknesses vnto men . Aug. in Psal. 94. To. 8. p. 1070. Num. 16. 41 , 46. 2. Chro. 21. 19. in Vulgata . Psal. 39. 10. Isay. 24 6. Psalme 38. 7. Exod. 9. 10. Isay , 1. 6. 1. Sam. 5. 9. 12. Iob. 2. 7. 8. Isai. 19. 14. Gen. 19. 11. 2. Kin. 6. 18. 1. Mac. 6. 8 9. 1● Homer , l. 1. Iliad p. 3. Thucid. l. 2. p. 130. Ouid , l. 7. Metam . p. 278. Max. Tyrius Scr● . ●9 . p. 485. 〈…〉 p. 390. Quint. Curt. l. 10. p. 415. Dan. 5. 2. 3. &c. Sabel . Aeneid . 4. l. 6. p. 807. Sueton. in vit . ●iti . c. 10. p. 115. Ouid. l. 7. Metam . p. 279. Cic. l. 4. ●cad . p. 25. Aurel. Vict. in vita Gallery p. 395. Pompon . Laetus p. 445. Euseb. l. 1. de vita Constan. 〈◊〉 . c. 50. p. 139. Cael. Rhodigin . l. 6. c. 1. p. 228. Volateran . l. 23. p. 547. Bap. Egnat . l. 2. Ror● . 〈…〉 . p. 703. Pausan. in Ac●aicu p. 281. Homer , l. 1. Iliad p. 3. Cic l. 4. T●sc . p. 1●4 . Herod , l. 2. p. 1●6 . Aelian . l. 12. var. Hist. c. 23. p 481. Plut. de ijs qui se●o puniun●ur , To. 2. p. 233. 1. Samuel , 6. 9. Iob , 5. 6. Deut. 28. 22. 2. Kings , 19. 35. Hieronym , in c. 3. Naum. To. 6. p. 209. c. Stobaeus Serm. 98 p. 539. Senec● . 〈…〉 Act 5. See. 2. p. 257. 〈…〉 in 〈◊〉 p. 17. 〈◊〉 . in Psal. 118. Serm. 10. To. 4. p. 66● . Sicknes is nothing else but the Sroke of God. Lib 1. Cap. 12 Sect. 5. Basil in As●●ticis . To. 2. p. 292. Solonin Elegijs , p. 134. Ovid. l. 1. De Ponto Eleg. 4. p 160. b. Ovid. l. 7. Metam . p. 278. Deut. 28. 27. 35. Ecclus. 21. 3. Hippocrates . l. 1. Praenotionum , c. 2. p. 366. Cic. l. 16. ad Attic. epist. 339. p. 408. Plutarch in A●●atorio . To. 3. p. 403. Io. 11. 4. Deut. 28 , 22. Deut. 28 27. Deut. 28 28. Ex. 4. 14. Deut. 24. 8. Psal. 39. 10. Mar. 5. 29. Mar. 3. 10. Luke , 7 21. Basil , in As●eticis To. 2. p. 292. Hieron . in Cap. 3. Naum. To. 6. p. 209. Iob , 2. 7. Luke , 13. 16. 1. Sam. 6. 9. Psal. 39. 10. Iuueual , Satyr . 13. p. 60. b. Homer , l. 1. Iliad . p. 18. in Graecolat . Psal. 91. 5. 6. Psal. 38. 2 , 3. Plut. l. De Iside . To. 2. p. 190. Plato , l. 2 De Repub . p 554. Deut. ● . 15. Iob. 5. 18. 1. Sam. 2. 6. Psal. 90. 3. Hos. 6. 1. Ouid. l. 1. De Remed . Amor. p. 292. Tertul. l. 3. cont . Marcion . c. 24. p. 400. God is the Giuer of health . Psalm . 28. 7. Psalm . 27. 1. Psalm . 94. 5. Philo Iud. l. 2. de leg . allegor . p. 131 Greg. Nyssen , l. de Infantibus praematurè abreptis p. 138. Aug. in Psal. 35. To. 8. p. 270. Aug. l. 5. de Ciuit. Dei c. 11. To. 5. p. p. 303. Athenae● , l. 10. p. 323. ●iuie , l. 10. p. 170. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cicer. Orat. 4. in Ver. p. 105. Pausan. in Corinthiacis , p. 97. Basil. Isay , 43. 11. Aelian , l. 12. de var. Hist. c. 51. p. 489. Cic. l. 2. de Nat. Deor. p. 210. Cic. Orat. Pro Quinto Ligario , p 541. Mat. 11. 5. Mat. 10. 1. 8. Luk 2. 11. Ioh. 4. 42. Act 3. 7. and 5. 15. & . 19. 12. Act 3. 2. 6. 2. 7. 12. 16. Mat. 1 21. Act. 19. 13 &c. Mat. 10. 1. Hegesip . l. 2. de excidio vrbis . c. 12. p. 261. Ps 3. 8. Wi●d . 16. 7. God is the Preseruer of health . Cic. l. 2. Oss●c . p. 376. Cic. l. 16. Epist. sam . Epist. 18. p. 180. Iob. 30. 15. Psa 4● Psal. 91. 4. 7. Iob. 7. 20. Hier. in Cap. 26. Isai. To. 5. p. 110 Pausa . in Arcadi cis , p. 300. Athenaeus Lib. 14. p. 491. Terent. Eunuch . Act. 5. See. 9. p. 96. Cic. l. 3. de . Fin. p. 76. ●useb . l. 9. Hist. c. 7. p. 112. God is the Restorer of Health . Deut. 7. 15. Psal. 103. 3. 2. Kin. 5. 7. 2. Kin. 5. 15. Ecclus. 38. 2. Coel. Rhodigin . l. 19. c. 11. p. 1354. Plut. l. 4. Sympos . Quaest. 1. To. 3. Mor. p. 239. Cic. l. 14. Epist. Fam. Ep. 7. 162. Num. 11. 1 , 2. Num. 16. 47 , 48 2. Sam , 24. 25. Homer , l. 1. Iliad p. 5. B. Ouid. l. 7. Metam . p. 280. La●r & . in vit . Epimen . p. 39. Liuie , l. 1. p. 12. Liuie , l. 5. p. 91. 2. Kin. 23. Livi. Psal. 41. 4. Cic. Epist. Octaviano , p. 223. Psal. 141. 2. Iuuenal . Satyr . 13. p. 60. B. This Chap. this Sect. prec●d . Nonius in voce , preca●tur . 1. Kings , 8. 37. &c. Cic. Orat , 5 , in Ver. p. 137. 1 , Kings , 20. 2. &c. Ecclu . 3● . 9. Ecclu . 3● . 14. Iames , 5. 14. 15. Mathew , 9. 2. Cic. l. 2. Te Diuin . p. 263. 2. Kings , 20. 5. 7. 1. Kings , 18. 36. &c. Suidas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 278. Cic. l. 3. de Nat. Deor. p. 236. God is the Giuer of all Medi●in●● vnto Man. Gen 2. 5. Gen. 1. 12. 13. 14. Plut. l. 1. de Placit . c. 1. To. 2. p. 4. Bachiar . Epist. de lapsis , 〈◊〉 . Pat. To. 1. p. 419 Ier. 9 22. Plin. l. 24. c. 1. p. 350. Gal. l. 3. de vsu partium . Basil , in Asceticis . To. 2. p. 291. Theodoret. Serm 4. De Prouident . To. 2. p. 592. Ecclus. 38. 4. Cic. l. 2. De Nat. Deor. p. 221. Plin l. 24. Cap. 1. p. 350. Trismeg . As●lep . Cap. 13. p. 537. God is the Giuer of all skill in Physick . Cic. lib. 1. Dediu●●a . p. 242. Plin. lib. 27. cap. 1. p. 387. St●ba● l. Eclog. Phys. c. 3. p. 3. Coel. Rhodig . l. 29. c. 11. p. 1353. Cic. l. 1. de Diuin . p. 142. Plin. l 29. c. 1. p. 416. Plut. l. de Homero . To. 11 p. 145. Ou●d , l. 1. Metam . p. 39. Strab● , l. 14. p. 347. Plut. l. contra St●icos , To. 3. p. 566. Ecclus 38. 6. Ecclus 38. 1. Aug. l. 1. de Moribus Eccles. c. 28. To. 1. p. 738. Basil. in As●●ti●●● , To. 2. p. 291. Theodoret. Ser. 4. de Prouiden . To. 2. p. 592. Ephraem Syrus , Serm. de Fide , p. 81. Gods blessing is it , that healeth , more then the Medicine . 2. Ch●on . 16. 12. Mar. 5. 25 , 26. Dion Cassius in Hadriano . p. 135. A. Gel. lib. 18. cap. 9. p. 263. Ecclus 38. 8. 12. 13. 14. Hier. in . cap. 26. Isai. To. 5. p. 110. Hier. in cap. 7. Am●s To. 6. 124. Hier. in vita Hilar . To. 1. p. 144. Basil. in Ascetici● To. 2. p. 291. p. 292. Wis. 16. 12. Wise. 16. 7. Aug in . Psal. 34. To. 8. p. 250. 2. Kin 20 ● 5. Ia. 5 14. 15. Aug. l. 4. 〈◊〉 D●●● 〈◊〉 . 16 〈◊〉 . 3. p. 79. 〈…〉 p. 281. Psal 107 2● . 〈◊〉 16 12. 〈…〉 291. Mat. 8. 3. Psal. 3. 8. Psal. 113. 7 8. Psal. 78. 70. &c Cic. l. 1. Offic. p. 346. Virgil. l. 1. Ae●●id . p. 123. Plut. in Vit. Remuli . p. 49. Sil. Ital. l. 15. p. 186. Will. Thomas , p. 86. Great Cities fall to be little . Obadiah , v , 4. Isay. 47. 1. Isay. 47. 5. Psal. 1378. A●ias Monta●us . Isay , 15. 1. Stob●ns Serm. 103. p. 564. Pausan. in A●cadicis , p. 325. Ouid , l. 15. Me●amo●p . p. ●19 . Obadiah , v. 16. Strabo , l. 16. p. 572. Philo Iudaeus , l. Quod Deus sit immutabilis , in fine , p. 445. Lucret. l , 2. p. The rising and falling of Citties is neither by Fa●e nor Fortune . Plut. in Vita Romuli . p. 52. Psal. 75. 6. Isai. 24. 1. Plut. in Vita Romuli . p. 52. Manil. l. 1. p. 16. Senec. Oedip. Act. 1. p. 220. Pausanias in Arcadieis . p. 325 Dan. 2. 31. &c. Dan. 73 &c. Dan. 8. 3 , &c. Dan. 8 20. 21. Deut. 18. 21. 22. 2. Tim. 1. 12. Ionah . 3. 4. Num. 24. 24. Demost , Orat. de falsa legat . To. 24 p. 63. Cic. in . Fragment p. 298. Pausan. vbi suprà . Luke , 4. 6. The Rising and Falling of Cities is onely of God. Pro. 8. 15 , 16. Tertul. Apolog. c. 30. p. 59. Act● , 17. 25. Daniel , 4. 32. X●noph . l. 3. de Cyriminor . exped . l p. 301. Sabellicus Ae●eid 8. l. 1. To. 2. p. 425. Daniel , 5. 18. Ezr. 1. 2. Plut. in vita Themistoclis p. 265. Daniel , 7. 6. Apotheg . Hebrae●o●um . l. 2. p. 39. Plutarch . in 〈◊〉 Camilli . p. 282. Plutarch l. de Fortuna Romanorum , To. 2. p. 409. 411. Cic. Orat. de Arusp. Respons . p. 405. Arnob. l. 8. cont . Gent. p. 746. Liv. l. 5. p. 103. Ecclus. 10. 22. Atheneus . l. 12. p. 407. Iob. 36. 17. P●o. 16 12. Ecclus. 10. 8. Pro. 14. 34. Ier. 25. 12. Au. Gell. l. 20. c. 1 p. 281. Cic. in Fragmentis . To. 4. p. 298. 297. Senec. in Thyes●e Act. 2. Sce. 1. p 296. Plut. 〈…〉 . 4. p. 644. Iosh 6. 20. Athenaeus . l. 2. p. 31. Demost. Orat. de fal●a Legat. To. 2 p. 63. Theognis . p. 8. 1. Kings , 12. 16 , 17. Isay. 47 , 1. Daniel , 4. 22. Plutach , in vita Bruti . p. 863. Iob , 12. 18. Iob. 12. 2. Daniel , 2. 21. Tertul. A●ol●ge . c. 26. p. 57. Plut. in vita 〈◊〉 p. 562. Mathew , 10. 29. Aug. l. 5. de Ciuit. Dei c. 11. T● . 5. p. 303. God limiteth the power of all Kings and Kingdomes . 1. Samuel , 26. 20. 21. Gen. 32. 6 7. Gen. 33. 4. Senec. ● Thy●st . Act. 3. Sce. 3. p. 3. p. 309. Pro. 21. 1. Psal. 105. 15. Iudith 2. 1. 3 , 7. Iudith 3. 8. Horat. l 1 Carm O● . 3. p. 7. Iud. 14. 18. Iud. 15. 2. &c. Dan. 4. ●0 . Aeliand . 13. var. Hist. c. 30. p. 504. Dan. 4. 31. &c. 2. King. 18. 17. 33. 34. 35. 29. 2. King 19. 28. 35. 36. 37. 1. Pet 55. Mat. 6. 27. Rom. 13. 1. Iust. M●rt l. de Monarchia Dei To. 1. p. 205. Mat 6 13. Wi●d . 6. 2. 3. 4. God circumscribeth all Kingdome● within Bounds Psal. 95. 4. Cicero . Orat. pro P. Seslio . p. 442. Cicero . Orat. 4. in Catilin . p. 315 A●no●●ius . ● . ● . cont . Gentes . p. 746. Ovid. l 1. ●astor . p. 3. b. Egesip . l. 2. de Excid . o Hieros . p. 244. Daniel , 3. 31. 2. 38. Ezra . 1. 2. Cic. l. 15. Epist. ad Attic. Epist. 326. p. 394. Macrob. l. 2. de Som. Scip. c. 10. p. 111. Macrob. ibid. Iob , 38. 11. Seneca , l. 1. Nat Quaest. ●a Praesat , p. 2. Cap. 1. Deut. 32. 8. Ecclus. 17. 15. Trismeg . Pimand . Dial , 13. p. 464. Demost. Orat. de Halonesa , p. 26. 〈…〉 . God giueth the times of continuance vnto Kingdomes Act. 17. 26. Iob. 14. 5. Daniel , 7. 22. 12. 7. Cloutian . l. 3. in laudes Stilicon . p. 273. Bartus in his Colonies . p 442. Gen. 15. 16. Isa. 10. 5. Jer. 51. 20. Eccles. 3. 1. 2. Ier. 27. 6. 7. Dan. 5. 28 30. 26. Ier. 25. 11 , 12. 2. Chro. 36. 22. Ezra . 1. 1. Isay. 44 28 Isay. 45. 1. Isay , 7. 8. Ezech. 29. 12. 13. Acts , 1. 7. Daniel . 2. 21. Xenoph. l. 6. Rerum Gracarum p. 462. Hesiod , Opera & Dies , p. 1. Homer , Odyss . l. 16. Smonides cum H●siodo , p. 164. Tertul. Apologet. Cap. 26. p. 57. Arist. l. 2. Phys. c. 3. To. 1. p. 433. Arist. l. 1. Ethic. c. 1. To. 2. p. 604. Paling . in l. conc . p. 103. Lib. 2. Cap. 3 Sect. 4. Rom. 11. 36. Pro. 16. 4. Palingenius ▪ in Le●ne . p. 103. Psal 73. 24. Arist. l. 1. Eth. c. 1. To. 2. p. 604. Vertue is the way vnto Felicitie . 〈…〉 . p. 113. Senec. in Herc. 〈…〉 . 4. Sce. 4. p. 126. Sen●● . in Herc. Oclaeo . Act. 5. Sce. 5 p. 128. Cic. l. 1. Tusc. p 112. Cic. 1. Parad. p. 421. Arist. l. 1. Eth. c. 7. To. 7. p. 609. Vertue is not of Nature , Art or Industrie 〈…〉 . p. 70. Ibid. p. 69. Cic. l. 1. Acad. p. 5 Cic. l. 1. de leg . p. 313. Cic. l. 1. de . leg . p. 314. p. 326. in Lambini Edit . Arist. Prob. Sect. 10. prob . 44. To. 2 ▪ p , 473. Arist. l. 2. Eth. c. 8. To. 2. p. 625. Arist , l ▪ 2. Eth. c. 1. To. 2. p. 616. Plut. To. 2. Mor. p. 252. Arist. l. 3 , Eth. c. 1. To. 2. p. 615. Plato , in Protagora , p. 231. Max. Tyr. Serm. 22. p. 263. Ambros. l. 2. de Iacob . c. 4. To. 4. p. 298. Stob●us Serm. 1. p. 27. Arist. l. 3. Eth. c. 1. To. 2. p. 616. Pindarus in Nemeis Od. 6. p. 405. P●thagor cum 〈◊〉 , p 124. Bern : Serm. 22. in Cant. ● . p , 55● . 〈…〉 . Serm. 22. p , 271. 〈◊〉 , Fidyl . 17. p , 120. 1 , Cor. 3. 7. Homer , l. 20. Iliad . p , 742. God is the Giuer of vertue vnto men . Theophil , Antioch . l , 2. ad A●to lic . Bib. Pa● . To. 5. p , 134. Pindar . Olimp. Od 9 p , 109. Theognis cum 〈◊〉 . p , 14. Prouerb , 16. 4. Aquin , 1. 2. Quaest. 79. Art. 3. p , 160. Aug. l , 4. de Ciuit . Dei , c. 20. To. 5. p. 252. Arist. l. 1. de Anim . ● . c. 2 To. 1. p. 786. Proclus l. de Anim ● . p. 193. Plut. l. de ira cohibenda . To. 2. p. 292. L. 2. c. 8. Sect. 3. Iamblic . c. 31. p , 100. Gen. 20. 6. 1. Sam. 25. 26. 3● . Stob. Serm. 61. p. 390. Homer . l. 1. Ilid . p. 7. Luk. 18. 11. 12. 1. Cor. 15. 10. Cic. l. 3. de . Nat. Deor. p. 238. Cic. l. 1. de Nat. Deor. p. 212. Cic. l. 2. de Nat. Deor. p. 225. God is the Giuer of all good motions and affections . Sunt ingenijs nostris semina 〈◊〉 virtutum quae si adolescere liceret , ipsa nos ad beatam vitam Natura perduceret . Cic. l. 3. Tusc. Deut 30. 6. Phil. 2. 13. 2. Cor. 3. 5. Isai. 26. 12. Lucan . l. 9. p. 127. b. ●●mblic . c. 26. p. 1● . Homer , lib. 18. Odys . p. 528. Plut. lib. de Homero , To. 1. p. 129. Stob. Serm. 9. p , 100. Trismeg . in Pimand . Dial. 1. p. 376. Trismeg . in Asclep . c. 9. p. 515. Aug. 〈◊〉 lib. 〈…〉 Philoso ▪ ● . c. 33. p , 474. ●usib . l. 4. de 〈…〉 . 11. l , 98. Sto●●ns ▪ Serm. 101. p , 554. ●ib . 2. Cap. 8. Sect. 2. Trismeg . Pim●●d . Dial. 1. p. 375. 367. Eph : 6. 16. Nazian . Orat. 40 〈◊〉 sanctum Baptisma . p , 621. Luke , 11. 21 , 22. Iamblic . c. 30. p. 97. God is the Giuer of felicitie vnto men . 2. Pet. 1. 3. Arist. l. 1. Eth. c. 9. To. 2. p. 611. Iam. 1. 17. Plato . in Euthryp●one . p. 59. Hesiod . in Theogonia . p. 82. Homer . l. 8. Odys . p. 218. Plut. l. de Homero To. 1. Mor. p. 119. Lamblic . c. 47. p. 176. Plaut . Bacchid . Act. 4. 〈◊〉 . 4. 343. Psal. 104. 28. Plaut . Prolog . in Menech . p. 416. Tertul. l. 1. cont . Marc. c. 24 p. 362 Tertul. lib. 2. cont . Marcion . c. 5. p. 370. Plat● . in 〈…〉 p 913. Arist. l 1. 〈…〉 9. To. 2. p. ●11 . 〈…〉 Plato in 〈◊〉 . p. 256. Homer . l. 6. Odys . p. 168. Solon . in Eleg. p. 130. cum He●iodo . Sio● . l. Eclog. Phys. cap 9. p. 11. Aug l. u. de Ciuit De● . c. 18. To. 5. p. 249. Max. Ty● . Serm. 23. p. 363. God is the true Felicitie of Man. S●ohaeus , Serm. 101. p. 453. A●g . ●ugub . l 10. de pere● . Philos. c. 18 p. 590. Senec. Epist. 31. p. 53. Arist. l. 1. Eth. ● . ● . To. 2. p. 685. Aug. ●ib . 4. de 〈◊〉 . Dei c. 11. p. 303. 2. Peter , 1. 4 , 5. Euseb. l. 4. de praepar . cap. 11. p 97. Aug. Eugub . vbi supra . Senec. vbi supra . 1. Cor. 6. 17. Boet. l. 3. de Consolat . prosa 10. p. 10. 49. Paling . in Le● . p. 107. Nazian . Orat. 6. de Sp. Set. p. 174 ▪ 175. Dionys. Areopag . lib. de Eccles. Hierar . c. 1. p. 90. 1. Peter , 1. 4 , 5. Trism●g . As●p . c. 2. p. 479. 1. Pet. 1. 4. 5. &c Col. 3. 14. Pythag. 〈◊〉 Hesiodo . p. 129. Deut. 30. 20. Cic. l. de . Amicit. p. 396. 2. Cor. 5. 1. Stobae . Serm. 38. p. 234. Apoc. 21. 2. 3. Cic. l. de Vniuersitate . p. 432. Act. 17. 28. Cic. l. 1. Tusc. p. 119. Trismeg in Pimand . Dial. 10. p. 426. Iohn , 1 ● . 3. Ber. Ser. 2. super Salu● Regina , p. 1355. 2 Pet. 1. 5. Hieron . Epist. Fab●ol●e : To. 3. p. 42. Apoc. 2. 7. Stob. Se●m ▪ 101. p. 552. Senec. in Herc. Oetaeo . Act. 4. Sce. 4. p. 112. Lib. ● , c. 8. Sect. 2 Senec. Herc. Oetaeo . Act. 5. Sce. vlt. p. 128. 1. Cor. 2. 9. Psalme , 16. 11. Mathew , 5. 8. Chrys. Hom. 24. in Ma● . To. 2. p. 233. Psalme , 8. 3. 7. 19. Nyssen , lib de Infa●●ib● premature abreptis , p. 134. Ouid , l. 2. de ●●onto . Eleg. 8. p , 182. 1 Cor. 13. 12. Aquinas , ● Quaest. 12. Art. 2. Arist. l. 10. Eth. c. 8. To. 2. 739 , 740. Aug. Epist. 222. To. 2. p , 860. Aug. Epist 56. To. 2. p , 260. Trismeg . Pimand . Dial. 1. p , 377. Aug. l. 8. de Ciuit. 〈◊〉 ▪ 8. To. 5. p , 449. Boeti●s , l. 3. de Consolat . metro . 12. p , 1●62 . Psalme , 36. 9. Aug. in Sententijs , To. 3. p , 1488. Beda , in 1. Cor. c. 15. To : 6. p , 571. Gensis , 15. 1. Mathematicus circa Abstracta speculatur , tollendo omnia sensibil●a . Arist. l. 11. Metaphyl . c. 3. To. 2. p , 1485. Arist. l. 11. Meta. c. 4. p , 1486. & Seminar . Philos. p 797. Ficin . Argument in . l. 7. Platonis de repub . p. 616. Ficin . Argument . in Platonis Theaete● . p. 134. Alcin. c. 2. Seminar . philos . To. 2. p. 580. Plato in Epinome . p. 918. Arist. l. 1. Mete●r c. 3. To. 1. p. 691. Arist. 1. 2. Metap . c. 3. To. 2 p. 1388 Vide Coel. Rhodigin . l. c. 2. p. 6. Wisd. 11. 17. Coel. Rhodigin . l. 1. Ant , lect . c. ● . p. 6. P●●t . l 8. Sympos . Quaest. 2. To. 3. p. 336. 337. Mathematica certitudo non est in omnibus quae●enda . Arist. l. 2. Metaphys . c. 3. To. 2. p. 1383. Geometrie leadeth a man to God. ●l●t . l. 7. de Repub . p. 623. Col. 3. 1. Plut. l. 8. Simposia● . Quaest. 2. To. 3. p. 336. Ibid p 337. Ma● T●r. Serm. 21. p. 260. Cic. l. 3. de Nat. Deor. p. 239. Arist. l. 13. Meta c. 3 ▪ . 2. p. 1513. Cic. l. 4. Acad. p. 30. Punctum in Geometrie leadeth men to God. Arist. l. 1. Metaphys . c. 7. To. 2. p. 1383. Proclus in Euclid . l. 2. c. 11. Serm. Philos. To. 2. p. 765. Eph. 3. 18. Punctum in Geometry resembleth in some sort the nature of God. Dionys. l. de coelesti Hierarch . c. 4. p. 29. Arist. l. Metaphys . c. 5. To. 2. p , 1375. Virgil. l. 6. Aeneid . p , 267. Arist. l. 11. Metaphys . c. 2. To. 2. p , 1484. Arist. l. de Mundo . To. 2. p , 1572. Rom. 11. 36. Orig. l. 6. Cont. Celsum p , 766. Vinity in Arithmeticke leadeth a man to God. Arist. l. 1. Metap . c. 7. To. 2 p , 1383. Arist ▪ l. 13. Meta. c. 8. To. 2. p , 1522. Arist. ibid. Plut. lib. de Aninac procreat , To. 3. Mor ▪ p , 93. ●oet . lib. de Vnitate . p , 1276. Bradwardin . l. 1. de causa Dei c. 1. Correllar . 40. p , 135. Cic. l. 4. Acad. p , 30. Arist. l. 1. Meta. c. 5. p , 1375. Plut. l. 1. de ●lacit . c. 3. To. 2. p , 7. Plut. l. de Homero . To. 1. p , 123. Vnity is the Au●hor and originall of all things . Stobaeus , lib. Ecl●g . Phys c. 9. p , 13. Idem ibidem , c. 13. p , 27. Trismeg . Pimand●Dial . 10. p , 426. Anselm . Monolog , c. 3. To. 3. p , 2. Lib. 2. Cap. 3. Sect. 3. Hugo de Sct. Victore , lib. 7. Erudit . didasc . c. 19. To. 3. p , 21. X. Arist. l. 13. Metaph . c. 8. To. 2. p , 1521. 1520. Arist-ibid . Romane● , 11. 36. Boet. l. de Vnitate , p , 1274. Dionys. 〈…〉 lib. de Diuin . Nom , c. 13. p , 328. Dionys. Areopag . lib. de Diuin . nom ▪ c. 1. p. 192. Ibid. p , 195 ▪ Epip● . l. 3. Haeres . 80. To. 2. p. 519. Boet. l. de vnitate , p , 1274. Dionysius vbi suprà p , 330. Palingen . in Libra . p , 168 : Plut. l. de Homer To. 1. p. 123. Iohn , 1. 3. Iames , 1. 17. Plut. vbi suprà . The first vnity is nothing else but God. Trismeg . Asclep . c. 8. p. 505. Item Pimand . Dial. 11. p , 438. Eph. 4. 6. Plut. l. 1. de Placit . c. 7. To. 2 , p , 16. Mornaeus , lib. de ve●i● . Relig. c. 3. p , 44. Plut lib. de E , I , To. 1. Mor. p , 695. Iamblic . lib. de Mysterijs p , 29. Hugo de Vict l. 7. Erud . didas . c. 19. To. 3. p , 21 X. Iamblic . vbi suprà p , 152. Arist. l. 1. Metap . c. 5. To. 2. p. 1376 Pic. Mirand . Obiect . 3. p , 181. Epiphan . l. 3. To. 2. p , 519. Athenag . Orat. pro Christ apud Iust. Martyr , To. 1. p. 223. How God is not one . Bernard . l. 5. De Considerat . p , 1408. Suidas in v●ce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 297 Boet. l. de vnitale p , 1276. Aquin. 1. Quaest. 11. Art. 4. ● . p , 21. Hugo , de Sct. Vict. l. 7. Erudit . Didascal . c. 19. To. 3. p , 21. X. Senec. Epist. 59. p , 95. Iames , 1. 17. Plut. l. de E , l. To. 1. p , 695. ●uxdorfius in Synagoga Iudaica . c. 11. p , 3 Dionysius Arcopag . lib. de diuin Nom. c. 1. p , 192 Dionys. ibid. c. 13 p. 330. Io. Pic. lib. de Ente & Vno , To. 1. p , 272 How God is One. Plut. lib. de E , I. To. 2 , p , 695. Dionys. Arcopag . lib de diuin . Nom. c. 1 , p , 192 Plut. lib. de Placit . c. 7. To. 2. p , 16. Cic. lib. 1. Tusc. p. 118. B●et . l. 1. de Trim. p. 1122. Plat. l. de E , l , p , 695 , Trismeg . Piman . Dial. 12 , p , 452. Boet. lib. 1. De Trinit . p. 1122. Deut. 6. 4. Isai. 43. 10. Bernard , l. 5. de Consid. p , 1047. Plut. l. 1. de plac . c. 7. To. 1. p , 16. Cic. l. 1. de Nat. Deor. p , 188 Plut. l. de E. I. To. 1. mor. p. 695 Macrob. l. 1. Saturnal . c. 23. p. 224. Luin. moral . poet . p , 1223. Macrob. l. 1. Satur. c. 7. p , 200 Varro . lib. 4 de Lingua Latina , p. 13. Item Cic. l. 3. de Nat. Deor. p , 233. Boet. l. 5. de Con. Metro . 2. p , 1100 Ruf. Comment . in Symbol . To. 1. p , 172. 1. Cor. 15. 28 Act , 17. 28 Io. Pic. Mirand . l. de Ente & ●no , p , 172 ●aert . in vita Xenoph. p , 310. Trismeg . Asclep . c. 1. p , 475. Trismeg . Asclep . c. 8. p , 506. Stob. l. Eclog. Phys c. 1. p , 2. Dionys. l. de Diuin . Nom. cap , 1. p , 201. Ibid. c. 13. p , 130. Ibid. c. 1. p , 200. Aug. lib. de vera Relig. c. 1. To. 1. p , 675. Dionys. l. de Diuin . Nom. cap. 2. p , 204. Vnity hath in it a resemblance of God. Psalme , 104. 198. Stob. l. Eclog. Phys. cap. 2 p , 3. Si quis a numero vnitatem abstulerit , alius relinquetur nume●us . Arist. l. 1. de Anima , c , 4. To. 1. p , 792. Plut. l. de E. I. To. 1. p. 686. Plut. l. de Animae , procreat , To. 3. p , 102. Trismeg . Pimand . Dial. 12. p , 452. Macrob. l. 2. de Som : Scip. cap , 2. p , 88. Trismeg . Asclep . c , 8. p , 506. c , 1. p , 475. Arist. l. 13. Met. c. 8 To. 2. a p , 1522. b p , 1520. Iust. Mart. lib. Quaest. & R●sp . Quaest. 113. To. 3. p , 137 , Ia. 1. 17. Io. Pic. Mirand . in Heptaplo . l. 3. c. 1. p , 17. Trismeg Piman . Dial. 41. p , 396 Dan. 7. 9. Dionys. l. de Nom. Diuin . c. 13. p , ● . 9. 330. Macrob. l. 1. in Som. Scip. c. 6. p. 16. Io. ●ic . Mir. l. de Ente & Vno . p. 172. Phil. Iud. l. De special . Leg. p. 1987. Lib. 2. Cap. 1. Sect. 1. Cic. l. 2 , de Nat. Deor. p. ●07 . Arist. l. 2. Phys. c. 9. To. 2. p. 440. Iust. Mart. in Con●utat . dogmat . Aristot. To. 1. p , 303. Palingen . in Aquario . p , 329. Cic. vbi suprà . Psalme 19. Plato , in Epinome p , 915. The motion of the Starres is very orderly . Arist. l. de Mund . To. 2. p , 1565. Psalme 1486. Plato , in Timaeo . p. 710. Cic. l. 2. de Nat. Deor. p , 207. Macrob. l. 2 , de Som. S●p . c. 1 p. 83. Senec. l. de prou . c. 1. p. 1 ▪ ● Cic. l. ● . de diu●● . p. 243. Manil. l. 1. p , 15. p , 16. Senec. Herc. Fur. Act. 5. p. 52. Act. 4. p. 37. Plato in Epinome . p. 915. Cic. l. 2. De Nat. Deor. p. 209. The motion of the Starres hath the resemblance of a Daunce . Cic. l. 2. De Nat. Deor. p. 208. Cic. l. 2. de Nat. Deor. p , 208. 215 Aristop. in Nub. Act. 1. Sce. 3 p , 169. Plato in Timaeo , p , 709. Philo Iud. l. de Cherub . p , 157. 1. Sam. 6. 14 Palin . in Aquar . p , 323. Max. Tyr. S●r. 25. p , 303. Plat , in Epinome p. 915 Psal. 33. 6 Iob 26. 13. Act. 17. 28 Cic. l. 1. Acad. p , 7. Plut. l. 1. de plac . c. 7. To. ● . p , 16 Vir. l. 6 Aeneid ▪ p , 267 ▪ Ier. 23. 24. Wis. 1. 7. Max. Tyr. Serm. 21 ▪ p. 256. Senec. Hippolyt . Act. 3. Sce. 4. p. 206. Bartas in his Columnes . p. 493. The motion of the Heauens produceth an Harmonie . Cap. 12. Sect. 1. Arist. l. 2 , de Coelo . c. 9. 〈◊〉 . 1. p 588. Cic. l. 3. De Nat. Deor. p. 229. Plut. l. de Musica . To. 2. p. 707. Cic. l. 2. de Nat. Deor. p , 205. Plato . l 10 De. Rep. p. 670. Macr● . b. l. 2. de Som. Scip. c. 3. p. 90. Max. Tyr. Serm. 21. p , 256. Lucian . , lib. de Astrologi● ▪ p , 166. B. Iob. 38. 37. Pliny lib 2. cap , 3. p , 1. Arist. l. 2. de Coelo , c. 9. To. 1. p , 587. Arist. l. de Mundo , To. 2. p. 1569. Cic. l. 2. de Nat. Deor. p , 229. Cic. l. 2. de Nat. Deor. p , 218. Macrob. l. 2. de Som. Scip. c. 1. p. 83. &c. Ibid. c , 1. 2 , 3 , 4. Beda , lib. de Musica practica , To. 1. p , 417. Boetius , l de Musica . c. 2. p , 1374. Anselm l. de Imagine Mundi . cap. 24. To. 3. p , 300. Senec. l. de Prouidentia , c , 1. p , 1. Plut. in vita Anton. To. 3. p , 148. Max. Tyr. Serm ●3 . p. 280. Wis. 11. 17. Arist. l. 1. de Coelo , c. 9. To. 1. p , 567. Arist. l. 2. de Coelo , c. 9. To. 2. p , 587. Macr●b . l. 2. de Som. Scip. c. 1. p. 83. Ibid. Eph. 4. 19. Col. 3. 16. Greg. Nys●in ●●exam . p , 222. Arist. lib. 2. de 〈◊〉 . c. 9. To. 1. p. 587. Plut. lib. de primo frigido . To. 2. p. 615. Arist. l. de mundo . To. 2. p , 1570. Anselm . in prosolog . cap. 17. To. 3. p , 32. Com. ●atal . l. 9. Mythol . c. 7. p. 982 The motions of the Stars haue led many vnto God. Suidas in voce Abraham p. 6. Arist. l. 2. De Coelo . c. 12. To. 1. p. 590. Clem. Alex. l. 5. Strom. p. 282. Ibid. Philo Iudaeus . lib De Gigant . p. 408. Lucian . l. 1. p. 13. Lucian . l. De Astronom . p. 167 Cic. l. 2. De Nat. Deor. p. 214. Seneca . lib. De Prouodent . c. 1. p. 1. Cic. l. l. de . Nat. Deor. p. 203. Plut. l. 1. de Placitis . c. 6 ▪ T. 2. p 13. Cic. l. 4. Acad. p. 38. Bradward . l. 1. c. 1. p. 137. The motion of the Heauens , is not by Chance . Arist. ● . 2. Phys. c. 8. To. 1. p. 439. Natura duplex . Al●era quidetm , 〈◊〉 Ma●eria ▪ altera , vt . F●rma● Nihil est tam contrarium ra●●● ▪ & constantiae , quàm Fortuna . Cic. l. 2. De Divinat . p. 265. Cic. l. 2. de Nat. Deor. p , 218. Cic. l. 1. Tusc. p , 117. Cic. l. 2. de Nat. Deor. p , 213. Non●●● in voce Explica●e . p , 1654. Lactan. l. 2. c. 5. p , 84. Cic. vbi suprà . Cic. l. 2. de Leg. p , 322. Cic. l. 2. de Nat. Deor. p , 218. The motion of the Starres , is not by their owne will , but by Gods. Horat. l. 1. Epist. Ep. 12. ad Icci●m , p , 111. Lucret. l. 5. p , 199. Iay , 45. 9. Ieren●y , 18. 6. Romanes , 9. 21. Lyr● egregiè resonantes non sentiunt . Diogenes . Stob. Serm. 23. p , 190. Iust. Mart. lib. cont . D●gmata Aristot. T● . 1. p , 304. Dionys. Arepag . l. de Diuin . Nom. c. 4. p , 227. Mat. 5. 45. Senec. l. 4. de Benefic . c. 25. p , 60. Lib. 2. Cap. 1. Sect. 6. Psal. 104. 19. Genebrard . in locum Psalmi . Basil. in Psal. 103. To. 2. p. 253. Baruch , 6. 59. Gen. 8. 22. Aquin. 1. Quaest. 105. Arct. 1. p. 218. Theoph. Antioch . l. 1. ad Autolic . Bib. Pat. To. 5. p. 125. Philo Iud. 〈◊〉 . de Mundi opific. p. 13. Lact. l. 2. c. 5. p. 8. 4. Ibid. p. 83. Ibid. p. 84. Aesop. fab . Senec. l. 1. Nat. Quaest ▪ in praesa● p 3. Cic. l. 2. de Nat. Deor. p , 2 15. Cic. l. 1. Tusc. p , 117. Sto●eus , lib. Eclog. ● hys●e , 5. p , 7. Pla●● . in Epin●me , p , 915. Arist. l. 2. de 〈◊〉 , c. 1. To. 1. p , 578. Max. Tyr. Serm. 32. p. 392. Ibid. p. 577. Paling . in Aquar . p , 328. Plato in Ciuili . p●duobus a principio folijs . Arist. l. de Coelo c. 8. To. 1. p. 587. Plato . in Timaeo . Plut. l. 1. de placit . Philosoph . c. 1. p. 4. Boet. l. 3. De Consolat . Metr . 3. p. 1042. Aristoph in Ranis . Act. 3. Sce. 1. p. 271. Athenaeus . lib. 14. p , 471. Plut. lib. de Musita . To. 2. p , 708. The Harmony of the ●eauens lib. 2 , c. 11. Sect. 4. Macrob. l. 2. de Som. Sc●p . c 3. p , 9● 92. Plato in Timaeo , p , 707. Macrob. vbi suprà , c. 2. p , 87. 89. Ibid. c. 3. p. 91. A●selm . ●rosol . c. 17. To. 3. p , 32. Lib. 2. c. 11. Sect. 4. The Harmony of the Elements . Plut. l. de primo Frigido , To. 2. p , 615. Vt Artifex erga ar●em , sic D●us se habet erga Harmoni●m , Arist●us . Sto● . lib. Eclo● . Phys. cap , 24. p , 45. Manil ▪ l. 1. Astro●● . p , 5. Ouid l. 1. Me●am . p , 35. Hora● . Li. Epist. ad I●cium , p , 111. a. Seneca l. 7. Nat. Quaest. c. 27. p , 117. Manil. vbi suprà . Arist. l. de Mundo , To. 2. p , 1565. Stobae● . Serm. 101. p. Arist. vbi suprá . Hugo de Victore . l. 7. didasc . Erudit . c. 4. To. 3. p , 18. N. Exod. 9. 31. & 7. 19. 20. 21. & 8. 24. 13. 14. Wisd. 19. 17. 1. Cor. 12. 26. Hugo . de vict . l. 7. Erudit . didasc c. 4. To. 3. p. 18. N The Harmony of compounded Bodyes . Phrygius . l. 8. Physic. p. 165. &c Plut. Symposiac . l. 2. Quaest. 7. To. 3 Mor. p. 200. Aelian . l. 8. De Animal . c. 27. Ovid. l. 1. Metam . p. 2. Aug. l. 11. de Civit. Dei. c. 18. To. 5. p. 630. 2. Cor. 6. 8. &c. Terent. E. unuch Act. 2. Sce. 2. p. 61. a. Tertul. l. 1. cont . Marcion . c. 16. p. 357. Ecclus. 33. 3. Ecclus. 33. 14 Trismeg . Pimand . Dial. 10. p , 424. Varro l. 4. de lingua . Lat. p , 5. Arist , l. 1. Metaphys . cap. 5. To. 2. p , 1376. Arist. ibid. Arist. l. 1. Phys. c. 5. To. 1. p , 419. Arist. l. 1. de Mundo . To. 2. p , 1564. Ibid. p , 1564. Ibid. p , 1565. Ibid. p , 1565. Senec. Epist. 108. p , 269. Trismeg . Asclep . c. 6. p , 495. Max. Tyr. Serm. 27. p , 319. All Creatures are naturally delighted with Musicke . Horat. l. de Ar●e Pocl . p. 174. B. Psal. 104. 12. 24. Cato . l. 1. p. Plin. l. 11. c. 20. Aelian . l. 5. de . Animalae . 13. Aelian l. 7. De Animal . c. 23. Idaem . l. 12. c. 41. Iob. 39. 28. 〈◊〉 . l. 6. De. An●●al . c. 10. 〈◊〉 . l. 2. c. 41. 〈…〉 . Aelian . l. 18. de Animal . c. 46. p , 269. Macrob. l. ● . de Som. 〈…〉 . p. 91. Aelian . l. 6. de . Animal . c. 30. Idem . l. 17. c. 16. Plin. l. 11. c. 37. Plut. l. de Sol●rtia Animal . To. 3 p. 90. Herodot . l. 1. Item Plut. In Conviv●o . To. 1 p. 373. Plini . l. 9. c. 8. Plut. in Conuiuio , 7. Sap. To. 1. p , 377. Item lib : de Solert . Animal . To. 3. p , 90 , &c. * Stobaeus Serm. 29. p , 209. Arist. l. 8. Pol. c , 5. To. 2. p , 902. Macrob. l. 2. de Som. Scip. c. 3. p , 91. Athenaꝰ , l. 14. ● , 465. I. Samuel , 16. 23. 2. Kings , 3. 15. Bartas in his Colum. p , 495. Ouid l. 3. Fast. Macrob. l. 2. de Som. Scip. c. 3. p , 91. Arist. l. 8. Pol. c. 5. To. 2. p , 902. Ouid. l. 4. Trist. ●leg . 1. Max. Tyr. Serm. 21. p , 252. Plato . l. 3. de Repub , p , 564. Athenaeus l. 14. p , 471. Arist. vbi supra . p , 903. Cic. l. 1. Tusc. Seminar . Philosoph . To. 2. p , 415. Balthasar de Aulico . l. 1. p. Macrob. vblsupr● . Beda . l. De Musica Practic . To. 1. p. 418. Athenaeus . l. 14. p. 465. A. Gel. l. 4. c. 13. p. 71. All Creatures praise God with their Naturall Musicks . Lib. 1. Cap. 16. Sect. 3. Proclus l. de . Sacrific . p. 275. Bartas . Day . 5. p. 175. Plin. l. 8. c. 1. Aelian . l. 7. de Animal . c. 39. Aelian . l. 4. De Animal . c. 9. Psal. 148. 2. Psal. 148. 11. Psal. 148. 10. Psal. 148. 4. Psal. 148. 3. Psal. 148. 9. Psal. 174. 7. Psal. 174. 8. Psal. 98 4. Psal. 98 7. Psal. 98 8. Psal. 98 1. Te●tul . l. co●t . Hermo● . c. 44. p. 243. Ecclus. 40. 21. Gen. 4. 21. Plut. l. de . Musica . To. p. 688. Plut. ibid. p. 694. Plut. in Sympos . l. 1 Quaest. 5. To. 3. p. 168. Plut. l. de Supersl●t . To. 1. p. 384. Macrob. l. 2. de Som. Scip. c. 3. p. 90. Hesiod . in Theogon . p , 80. Ibid , p , 128. Mat. 9. 23. Homer , l. 8 Odys . p , 202. Senec. l. 4. de Benefic . c. 6. p , 50. Psal. 1506. Homer , l 13. Iliad . p : 494. In Graecolat . Max. Tyr. Serm. 22. p. 264. Plut. l. de . Music● . To. 2. p. 682. p. 689. Bion Eidyl . 3. p. 318. The chiefest ▪ end of Musick is to praise God with it . Eph. 5. 19. Col. 3. 16. Psal 92. Psal. 4. 5. 6. 9. Psal. 150. 3. 4. 5. Aug. l. 2. de Doct. Christ. To. 3. c. 17 Isidor . l. 2. Orig. c. 18. Beda , lib. de Musica Practia . Tom 1. p. 417. Plut. lib. de Musica To. 2. p. 707. Psal. 116 , 12 , 13 Plut. vbì suprà . p. 681. Hesiod in Theogon . p 78. Trismeg . in Asclap . c. 5. p. 490. Athenaeus . l. 14. p. 471. Plut. vbi . sup . p. 697. Macrob. l. 2. de Som. Scip. c. 3. p. 90. Plut. vbi . sup . p. 689. Max. Tyr. Serm. 21. p. 257. Arist. l. 8. Pol. c. 7 To. 2. p. 905. Aelian . l. 12. De Animal . c. 42. p. 268. Galen . l. de vsu part . Trismeg . Macrob. vbi suprà . Apoc. 19. 1. 4. 5. 6 : 7. Theod●r●t lib. de Martyr . To. 2. p. 541. Porp●yr . lib. 10. Respons . apud Pausam . lib. de Osculo . cap. 40. p. 202. Lilly Grammatica . Grammer sheweth There is a God. Herod . l. 2. p. Plut. l. 1. de Placitis , c. 17. To. 2. p. 15. Purchas , Pilgrim ▪ lib. 1. c. 8. p , 40. Luke , 11. 11. 12. Aug. l. de Magistro . c. 5. To. 1. Cicero de Fini●us p. 142. b● Gen. 2. 19. Stobaus Serm. 101. p. 556. Cic. lib. 1. Tusc. Plato , in Cratylo . Aug. l. 2. de Do●● Christ. c. 18. To. 3. Aug. l. 2. De Ordine c. 12. To. 1. Haec Literarum ●lementa● invenit . Theod. Serm. 4. de prouid . pro pesinem . Cic. l. de . Orat. 85. B. Nizol . Stob. Serm. 79. p. 469. Theod. Serm. 4. de Provident . Stobaeu● Serm. 79. p , 469. Ovid , l. 5. de Trist. Stob. Serm. 79. p , 496. Ibid. p , 468. Cic. l. 1. Tusc. Stobaens Serm. 101. p , 556. Plato . in Philebo . p , 85. Item in Phaedro . p , 463. Pacian . Epist. 2. ●ib . Pat. To. 1. p , 30● . Logicke proueth , There is a God. Roding●● in Dialecticam Ra●i . Cic. Aca. p. 45. a. Cic. de Clar Orat . 194. a. Nizol . Cic. l. de Fin. p. 68. a. Nizol . Aug. l. 2. de Ordine c. 13. To. 1. p. 489. Cic. l. de Fin. p. 68 ▪ a. Stobaeꝰ . Serm. 81. prope finem . Arist. l. 1. Topic. cap. 2. Ang. lib. 2. de Ordi●● . c. 13. To. 1. Cic. lib. de Fin. p. 105. ● . Nizol . Cic. lib. de Orat. p. 123 ▪ a. Aug. l. 2. de Doct. Christ. c. 32. To. 3. Stobae . Serm. 79. p. 47● . Ficin . Argum. in Euthyd●mo . Stobaeus Serm. 7a . p , 471. Rhetorick is the Gift of God. Lib. 2. c. 1. Sect. 8. fin . Plato in Epinom 913. p. Dionys. l. de . Diuin . Nom. c. 13. p. 332. Cic. l. 1. de . Orat. p. 146. Isai. 50. 4. Cic. l. 1. Tusc. p. 117. Pindar . Pythi●rum Od. 1. p. 187. Orig. contra Celsum . l. 6. 4. fol. aet . finem . Ex. 4. 10. 11. Mat. 10. 19. 20. Act. 2. 4. 1. Cor. 1. 24. lo. 1. 9. Euseb. l. 13. de Praeparat . c. 7. p. 278. Heb. 1. 3. Cic. l. 1. de Orat. p. 127. Damasc. l. de Logica , c. 3. p. 419. Plato , in Sophist . princip . Psal. 111. Stobaeꝰ . Serm 1. p. 15. Arist. l. 3. de Theolog. c. 4. Pansa . c. 45. Arist. l. 1. Metaph . c. 1. Clem. Alex. l. 6. Strom. p. 298. Damascen . l. de Logica , c. 3. p. 419. I. Aug. l. 8. de Civil . Dei , c. 9. To. 5. p. 450. Theodoret in Hist. Sanctorum Patrum To. 2. fin . Trismeg . Asclep . c. 6. p. 494. Plato in Lyside . sin . Iust. Mart. Dial. cum Tryphon . To. 2 p. 30. Arist. l. 1. Ethic. c. 7. Arist. l 2. Metaph . c : 2. Stobaeꝰ , Serm. 11. p. 134. Iohn 14. Iohn 17. Arist. l. 1. Rhetor. ad Theodect . c. 1. m. Cic. de Orat. p. 103. a. Item in lib. de Vniuerso . Senec. Epist. 14. Psalme 37. 27. Cic. Tusc. 228. b. 191. a. 177 a. Cic. Tusc. 228. b. Cic. de Fin. 90. b. Cic. in Pison . 95. a. Cic. de Orat. 148 a. Manil. l. 2. Cic. l. de Divin . p. 125. a. Cic. de Nat. Deor. p. 75. b. Zeeged . loc . com . p. 10. Acts 17. 25. 1. Cor. 1. 24. Iohn 16. 13. Hebrewes 1. 3. Acts 17. 28. Cic. l. 1. Tusc. p. 117. Clem. Alex. l. 1. Strom. p. 136. Cic. l. de Vnivers . p. 204. a. Senec. Epist. 14. Poetry is the Gift of God. Cic. de Divin p. 97. b. Plato in Io●e . pr. Max. Tyr. Serm. 16. p. 194. p. 195. Cic. Orat. pro Archia Poeta . p. 189. a. Ovid l. 1. Metam . p. 39. Hom. l. 1. Iliad . Odys . l. 1. Plato , in Convivio . p. 417. Virg. Eclog. 1. p. 1. Horat. p. 18. Ovid l. 6. Fast. Ovid. l. 3. de Arte Amandi . Theocrit cidyl . 10. p. 110. All A●t● acknowledged to be the gifts of God. Salust , in Ciceron . Cic. l. 2. de Nat. Deor. p. 212. L. Apuleus , l. de Munde . Pansa , p. 97. Pansa . c. 3. p. 10. Stobaus Eclog. Phys. c. 3. p. 3. Phil● Iud. p. 198. Stob Eclog. Phys. c. 11. p. 17. Orpheus in Pansa c. 19. p. 79. Iames 1. 17. Psalme 36. 9. 94. 10. Daniel 2. 21. Daniel 1. 17. 1. Kings 3. 12. 4 30. 31. 32. 33. Isay 50. 4. Aristoph in Nub. Act. 1. Sce. 2. p. 163. Aelian p. 423. Euseb l. 13. de Prapar . c. 7. p. 278. Lib. 2. c. 1. Sect. 8. Mechanicall Arts are the gifts of God. Trisineg . Pimand . Dial. 10. p. 424. Senec. l. 4. de Benesic . c. 6. p. 50. Cl●m . Alex. l. 5. Strom. p , 281. Iob 32. 8. Arist. l. 12. de Theol. cap 15. Arist. l. 8. de Theol. cap. 8. Plato . in Convivio . p. 428. Pol. Virg de . Invent . l. 3. c. 6. p. 227. Virg. l. 1. Georg. p. 36. Diod. Sic. l. 6. Gen. 6. 14. Psal. 127. 1. Virg. Eclog. 3. p. 8. Ex. 35. 32 , 33. 35. Ex. 35. 31. 34. Isay 54. 16. Theodoret. Ser. 4. de Provident . To. 2. p. 591. Zanch , l , de Operibus Dei p. 61●● 
A04194	----	A treatise of the divine essence and attributes. By Thomas Iackson Doctor in Divinitie, chaplaine to his Majestie in ordinary, and vicar of S. Nicolas Church in the towne of Newcastle upon Tyne. The first part Commentaries upon the Apostles Creed. Book 6 Jackson, Thomas, 1579-1640. 1629 Approx. 1195 KB of XML-encoded text transcribed from 335 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A04194 STC 14318 ESTC S107492 99843191 99843191 7905 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A04194) Transcribed from: (Early English Books Online ; image set 7905) Images scanned from microfilm: (Early English books, 1475-1640 ; 1026:12) A treatise of the divine essence and attributes. By Thomas Iackson Doctor in Divinitie, chaplaine to his Majestie in ordinary, and vicar of S. Nicolas Church in the towne of Newcastle upon Tyne. The first part Commentaries upon the Apostles Creed. Book 6 Jackson, Thomas, 1579-1640. [12], 236; [8], 405, [1] p. Printed by M[iles] F[lesher] for Iohn Clarke, and are to be sold at his shop under St. Peters Church in Cornhill, London : 1628 [i.e. 1629] The second part has separate pagination, register, and title page with imprint date 1629. The two parts comprise book 6 of the author's "Commentaries upon the Apostles Creed". Printer's name from STC. In this edition of part 1, B1r has catchword "others.". Part 2 is in the same setting as STC 14318.5. Reproduction of the original in the British Library. 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God -- Attributes -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2005-11 Aptara Keyed and coded from ProQuest page images 2006-08 Ali Jakobson Sampled and proofread 2006-08 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A TREATISE OF THE DIVINE ESSENCE AND ATTRIBVTES . BY THOMAS IACKSON Doctor in Divinitie , Chaplaine to his Majestie in ordinary , and Vicar of S. Nicolas Church in the Towne of Newcastle upon Tyne . The first part . LONDON , Printed by M. F. for Iohn Clarke , and are to be sold at his shop under St. Peters Church in Cornhill . 1628. TO THE RIGHT HONOVRABLE AND TRVLY noble WILLIAM Earle of Penbrooke , Lord high Steward of his Majesties Houshold , Knight of the most noble Order of the Ga●ter , and Chancellor of the Vniversity of Oxon ; The blessings of this life , and of the life to come be multiplied . HAd the consciousnesse of my weaknesse left any place for expectation that my poore Labours should have found such benigne acceptāce with men of higher place and judgement , as by the report of Honourable personages , and mine owne late experience of your noble favours , some of them I now perceive have found with your Honour , these present papers had come to crave your patronage in a better dresse than now they doe . Besides the consciousnesse of my inabilities to please the acurate judgements of this age , want of opportunities for these many yeares to give my selfe that contentment , which I was once bold to promise unto my selfe , had almost deterred me from publishing any part of my former labours , which were not popular , and for the Pulpit , of which ranke this present Treatise is not . The subject or matter of it is Academicall , and was conceived in that famous Nurserie of all good literature , which for these many yeares hath flourished , and many more may it flourish under your Honorable patronage . If either these , or other of my Labours of the like argument , which tooke their first being from the benignity of that soile , may finde acceptance with your Lordship , I shall need no other Apologie for publishing them beside my unfaigned desire to leave the Christian world a testimonie of that high esteeme which I have ever made of your Honourable favours to that renowned Vniversity , and of my thankfulnesse for my particular interest in your generall goodnesse . If this manifestation of my weaknesse may occasion other Academickes to shew their strength in this and like Arguments , it shall be a great part of my joy and comfort to see better fruits of your Lordships favour brought forth by others , than I can present unto you . But if these may finde that acceptance which I most desire , your Lordship will haply bee deemed by some , to patronize not my weaknesse onely , but mine errors . It is not so unusuall , nor so much for mee to be censured for an Arminian , as it will be for your Lordship to be thought to patronize Arminianisme . To give your Lordship that satisfaction therefore in this point , which I am not bound to give unto others ; If the man which most mislikes the Arminian or Lutheran doctrine in the points most controverted through reformed Churches , will but agree with me in these two , That the Almighty Creator hath a true freedome in doing good ; and Adams off-spring a true freedome of doing evill ; I shall not dissent from him in any other points controverted , unlesse it be in this one , that there needs to be no other controversie at all betweene the Arminians and their opposites in point of Gods Providence and Predestination . In all other particulars , save onely so farre as they are reducible to these two , I have not yet the learning or understanding to conceive , what contradiction there is or can bee , betweene men not willing to contend about words . But if any in opposition to Arminius , will maintaine that all things were so decreed by God before the Creation of the world ; that nothing since the Creation could have fallen out otherwise than it hath done , or that nothing can bee amended what is amisse , I must crave pardon of every good Christian to oppugne his opinion , not as an errour onely in Divinity , but as an ignorance which involveth enmity to the sweet disposition of the All-seeing and unerring Providence ; as a forerunner of ruine to most flourishing States and Kingdomes where it growes common , or comes to full height . For supplanting or preventing the growth of such opinions , I make bold to crave your Lordships patronage . Thus with my continuall praiers for your Lordships health , with all increase of honor and happinesse , I humbly take my leave . From my Study in Newcastle upon Tine . November 20. 1627. Your Lordships in all duty and observance , THOMAS IACKSON . THE CONTENTS OF THE SEVERALL Chapters in this ensuing TREATISE . SECTION I. OF the one absolutely infinite , and incomprehensible Essence in generall . Chapter . Folio . 1 How farre wee may seeke to expresse what by light of nature or other wayes may be conceived concerning the incomprehensible Essence , or his Attributes . 3 2 Containing two philosophicall Maximes which lead us to the acknowledgement of one infinite and incomprehensible Essence . 9 3 Of infinity in Beeing , or of absolute infinitie : and the right definition of it by the ancient Philosophers . 20 4 There is no plurality of perfections in the infinite Essence , albeit the perfection of all things be in him . Of the absolute identity of the Divine Essence and Attributes . 31 SECTION II. OF the severall branches of absolute infinitie ; or of the infinitie of the Divine Attributes , as they are severally apprehended by us . Chapter . Folio . 5 Of Divine Immensity , or of that branch of absolute infinity , whereof infinity in magnitude , or space imaginary is the shadow . 42 6 Of Eternity , or of that branch of absolute infinity , whereof successive duration or the imaginary infinity of time , is the modell . 62 7 Of the infinity of Divine Power . 83 8 Of the infinity of Divine Wisedome . That it is as impossible for any thing to fall out without Gods knowledge , as to have existence without his power or essentiall presence . 90 9 Of Divine Immutability . 115 10 Of the eternall and immutable Decree . 120 11 Of transcendentall goodnesse : and of the infinity of it in the Divine nature . 128 12 Of the infinitie and immutability of Divine goodnesse communicative , or as it is the patterne of morall goodnesse in the creature . 132 13 In what sense , or how Gods infinite will is said to be the rule of goodnesse . 147 14 Of Gods infinite love to Mankinde . 157 15 What the Church of England doth teach concerning the extent of Gods love : of the distinction of singula generum , and genera singulorum : of the distinction of voluntas signi , and voluntas beneplaciti . 166 SECTION III. THat Gods good will and pleasure is never frustrated , albeit his unspeakeable love take no effect in many to whom it is unfeignedly tendered . Chapter . Folio . 16 In what sense God may be said to have done all that he could for his Vineyard , or for such as perish . 182 17 The truth and ardency of Gods love unto such as perish , testified by our Saviour , and by S. Paul. 195 18 Want of consideration , or ignorance of Gods unfeigned love to such as perish , a principall meanes or occasion why so many perish . 200 19 How God of a most loving Father becomes a severe inexorable Iudge . 207 20 Whilest God of a loving Father becomes a severe Iudge , there is no change or alteration at all in God , but onely in men and in their actions . Gods will is alwayes exactly fulfilled even in such as goe most against it . How it may stand with the Iustice of God to punish transgressions temporall , with torments everlasting . 213 21 How Anger , Love , Compassion , Mercy , or other affections are in the Divine Nature . 226 A TREATISE OF THE DIVINE ESSENCE AND ATTRIBVTES . SECTION I. Of the one absolutely infinite , and incomprehensible Essence in generall . THe originall of Atheisme , of errours , or misperswasions , concerning the Beeing , or Attributes of the Divine Nature , being in a former Treatise at large discussed ; the next enquiries , which exact Method would in this Argument make , are , First , how this truth of Gods being , most certainly known , by internall experience unto some , may by force of speculative Argument bee made manifest unto others . Secondly , how his nature and attributes may be fitliest resembled . My first resolution professed in the beginning of the discussing of the originall of Atheisme , as yet restraines me for adventuring too farre in the former . For whilest I view the progresse which I have purposed ; to debate this point , upon my first entry into that Paradise of contemplation , ( within whose territories I now encampe ) by syllogisticall force of argument , seemeth to me as great an oversight , as to entertaine an enemy , more desperate then potent , with a pitched battaile , when as all his forts might , by constant prosequution of advantages gotten , be orderly taken , each after other , without possibility of any great losse , or apparent danger . Now the Atheists chiefe strength lying in a preconceived impossibility of a Creation and Resurrection , the conquest of the whole truth will easily bee compassed , after those weake holds bee ( as in due time they shall be ) utterly demolished . Or in case , after their overthrow , he be of force to bid us battaile , we shall be most willing to try our intended quarrell with him by dint of argument , in the Article of the last Iudgement . In the meane time , wee may , without danger of his checke , proceed upon those advantages , which the grounds of nature give us . CHAP. I. How far we may seeke to expresse what by light of Nature , or otherwayes , may be conceived concerning the incomprehensible Essence , or his Attributes . FIrst , if every particular man , or bodie generable , have precedent causes of their beings ; their whole generations must of necessity have some cause : otherwise all should not be of one kinde or nature . Now this progresse from effects unto their causes , or betwixt causes subordinate , cannot be infinite : but as all progressive motion supposeth some rest or stay , whence it proceedeth , so must this progresse , whereof I speake , take beginning from some cause , which hath no cause of its being . And this is that incomprehensible Essence , which wee seeke . 2 But whereunto shall wee liken him ? Things compared alwayes agree in some one kind , or have ( at least ) a common measure . Is then this cause of causes contained in any predicamentall ranck of being ? Or can our conceipt of any thing therein contained , be truly fitted unto him ? Or may his infinite and incomprehensible nature be rightly moulded within the circumference of mans shallow braine ? One thing it is to represent the infinite Essence , another to illustrate this truth , that he cannot be represented . Though nothing can exactly resemble him , yet some things there be which better notifie how farre he is beyond all resemblance or comparison , then others can doe . By variety of such resemblances as his works afford , may our admiration of his incomprehensiblenesse bee raised higher and higher , and with our admiration thus raised , will our longing after his presence still be enlarged . The nature of things finite and limited , no Philosopher can so exactly expresse , as Painters may their outward lineaments . But as some sensible objects , besides their proper shape or character , imprint a kinde of dislike or pleasance in creatures sensitive : so have our purest and most exact conceipts intellectuall certaine symptomaticall impressions annexed , which inwardly affect us ; though we cannot outwardly so expresse them , as they may imprint the like affection in others . Hence it is that the more right resemblances we make to our selves of any thing , the greater will be the symptomaticall impression of the latent truth ; some part or shadow whereof appeareth in every thing , whereto it can truly be compared . And though we cannot in this life come to a cleare view of that nature , which we most desire to see ; yet is it a worke worthy our paines , to erect our thoughts , by varietie of resemblances ( made with due observance of decorum ) unto an horizon more ample then ordinary ; in whose skirts or edges , wee may behold some scattered rayes of that glorious light , which is utterly set unto men , whose thoughts soare not without the circumference of this visible world ; for all we see with ou● bodily eyes , is but an hemisphere of midnight darknesse , to the habitation of Saints , and seat o● blisse . 3 The rule of decorum in all resemblances of things amiable or glorious is , that as well the simple termes of comparison be sightly and handsome , as the proportion betweene them exact . Supposing the ods of valorous strength betweene Aiax and ordinary Trojanes , to have beene as great , as Homer would have us beleeve it was ; the manner of this Champions retreat , being overcharged with the multitude of his Enemies , could not more exquisitely be resembled , than by a company of children , driving an hungry hard-skinned Asse with bats or staves out of a corne-field or meadow . The Asse cannot , by such weaklings , be driven so hard , but he will feed as he goes ; nor could Aiax be charged so fiercely by his impotent foes , but that he fought still as he fled . The proportion is approved , as most exact , by a * teacher of Poetry that was his Arts Master , who notwithstanding , with the same breath disallows the invention , as no way applyable unto Turnus , at least in the courtly censure of those times wherein Virgil wrote . Be the congruity betweene the termes never so exquisite or pleasant ; the Asse notwithstanding is no amiable creature , nor can wisedome or valour , for his many base properties willingly brook comparison with him in any . More fitly ( as this Author thinketh ) might Turnus his heroicall spirit have beene paralleld by a Lion , which though unable to sustaine the fierce pursuit of many hunters , yet cannot be enforced to any other march , then Passant gardant . 4 But wee must allow the Poet ( whose chiefe art is to please his Readers appetite with pleasant sauces , more then with solid meates , ) to bee more dainty and curious in this kinde , than it is requisite the School-divine or Philosopher should be : albeit neither of them need much to feare , lest their discourses be too comely , so solidity of truth bee the ground of their comelinesse . No courtly Poet is more observant of the former rule of decorum in their comparisons , than the holy Prophets are . Thus hath the Lord spoken unto mee ( saith Esaias , cap. 31. vers . 4. ) Like as the Lion , and the young Lion roring on his prey , when a multitude of shepheards is called forth against him , hee will not bee afraid of their voice , nor abase himselfe for the noise of them : so shall the Lord of hosts come downe to fight for mount Sion , and for the hill thereof . Saint * Austin hath noted three sorts of errors in setting forth the divine nature : of which , two go upon false grounds , the other is altogether groundlesse . Some ( saith he ) there be that seeke to measure things spirituall by the best knowledge which they have gotten ( by sence or art ) of things bodily . Others doe fit the Deity with the nature and properties of the humane soule , and from this false ground frame many deceiptfull and crooked rules , whilest they endeavour to draw the picture or image of the immutable Essence . A third sort there be , which by too much straining to transcend every mutable creature , patch up such conceipts , as cannot possibly hang together , either upon created or increated natures , and these rove further from the truth then doe the former . As ( to use his instance ) He which thinkes God to be bright or yellow , is much deceived ; yet his errour wants not a cloke , in as much as these colours have some being ( from God ) in bodies . His errour againe is as great , that thinkes God sometimes forgets , and sometimes cals things forgotten to minde ; yet this vicissitude of memorie and oblivion , hath place in the humane soule , which in many things is like the Creator . But hee which makes the Divine nature so powerfull , as to produce or beget it selfe , quite misseth not the marke onely , but the Butt , and shoots ( as it were ) out of the field : for nothing possible can possibly give it selfe being or existence . 5 But though in no wise wee may avouch such grosse impossibilities of him , to whom nothing is impossible ; yet must we often use fictions or suppositions of things scarce possible , to last so long till we have moulded conceipts of the Essence and Attributes incomprehensible , more lively and semblable , then can be taken either from the humane soule alone , or from bodies naturall . To maintaine it as a Philosophical truth , that God is the soule of this universe , is an impious errour * before condemned , as a grand seminary of Idolatry . Yet by imagining the humane soule to be as really existent in every place , whereto the cogitations of it can reach , as it is in our bodies , or rather to exercise the same motive power over the greatest bodily substance in this world , that it doth over our fingers , able to weild the Heavens or Elements with as great facility and speed , as we doe our thoughts or breath : We may , by this fiction , gaine a more true modell or shadow of Gods infinite efficacy , then any one created substance can furnish us withall . But whilest we thus , by imagination , transfuse our conceipts of the best life and motion , which we know , into this great Sphere , which we see , or ( which sute better to the immutable and infinite essence ) into bodies abstract or mathematicall : we must make such a compound as Tacitus would have made of two noble Romanes : Demptis utriusque vitiis solae virtutes misceantur : The imperfections of both being sifted from them , their perfections onely must be ingredients in this compound . Yet may we not thinke , that the divine nature , which we seeke to expresse by them , consists of perfections infinite , so united or compounded . We must yet use a further extraction of our conceits , ere wee apply them to his incomprehensible nature . CHAP. 2. Containing two philosophicall Maximes which lead us to the acknowledgement of one infinite and incompre●ensible Essence . VNto every Student that with observance ordinary will survey any Philosophicall tract of causes , two maine springs or fountaines doe in a manner discover themselves : which were they as well opened and drawne , as some others of lesse consequence are , wee might baptize most Atheists in the one , and confirme good Christians in the other . The naturall current of the one directly caries us to an independant cause ; from whose illimited essence and nature , the later affords us an ocular or visible derivation of those generall attributes , whereof faith infused giveth us the true taste and relish . The former wee may draw to this head , [ Whatsoever hath limits or bounds of being , hath some distinct cause or author of being . ] As impossible it is , any thing should take limits of being , as beginning of being from it selfe . For beginning of being is one especiall limit of being . 2 This Maxime is simply convertible , [ Whatsoever hath cause of being hath also limits of being . ] because it hath beginning of being : for [ Omnis causa est principium , & omne causatum est principiatum , ] Every cause is the active beginning or beginner of being , and an active beginning essentially includes a beginning passive , as fashionable to it , as the marke or impression is to the stampe . Or in plainer English , thus ; Where there is a beginning or beginner , there is somewhat begunne . Where the cause is prae●xistent in time , the distinction or limits of things caused or begun , are as easily seene as the divers surfaces of bodies severed in place . But where the cause hath onely precedence of nature and not of time , ( as it falleth out in things caused by concomitance or resultance , ) the limits or confines of their being seeme confounded , or as hardly distinguishable as the divers surfaces of two bodies glued together . Yet as wee rightly gather that if the bodies be of severall kindes , each hath its proper surface , though the point of distinction bee invisible to our eyes : so whatsoever we conceive to have dependance upon another , wee necessarily conceive it to have proper limits of being , or at least a distinct beginning of being from the other , though as it were ingrafted in it . But whether we conceive effects and causes distinctly as they are in nature , or in grosse , so long as wee acknowledge them ( this or that way conceived ) to be finite and limited , wee must acknowledge some cause of their limitation , which ( as we suppose ) cannot be distinct from the cause of their being . 3 Why men in these dayes are not Gyants , why Gyants , in former , were but men , are two Problems which the meere naturalist could easily assoyle by this reason , for substance one and the same . The vigour of causes productive or conservative of vegetables , of man especially , from which he receiveth nutrition and augmentation , is lesse now then it hath beene at least before the Flood ; though but finite and limited , when it was greatest . Why vegetables of greatest vigour , ingrosse not the properties of others lesse vigorous , but rest contented with a greater numericall measure of their owne specificall vertues ; is , by the former reason as plaine . For in that they have not their being from themselves , they can take no more then is given ; nor can the natures whence they are propagated , convey them a better title of being , then themselves have . This as the seale communicates his fashion to the waxe , so doth the limited force or vertue of causes , alwayes imprint bounds and limits upon their effects . If further it be demanded , why the Elements having the opportunity of mutuall vicinity , to wreake their naturall enmities or hostilities , doe not each trespasse more grievously upon other ; as why the restlesse or raging water swallowes not up the dull earth , which cannot flye from any wrong or violence offered ; or why the Heavens , having so great a prerogative by height of place , largenesse of compasse , and indefatigable motion , do not dispossesse the higher Elements of their seat ? The naturalist would plead the warrant of Natures Charter , which had set them their distinct bounds and limits by an everlasting undispensable law . Yet is nature in his language alwaies an internall or essentiall part of some bodies , within which it is necessarily confined . As the nature of the Heavens hath not so much as liberty of egresse into neighbour Elements , nor the proper formes of these , ( upon what exigence or assaults soever made against them in their territories , ) so much as right of removall or flitting into lower Elements . Or , in case it be pretended that these particular natures , have a nature more generall for their president ; yet this , whether one above the rest , or an aggregation onely of all the rest , is still confined to this visible world , and both so hidebound with the utmost sphere , that they cannot grow greater or enlarge their strength . So that nature taken in what sense the Naturalist lists , cannot be said so properly to set bounds or limits to bodies naturall , as to bee bounded or limited in them . Or to speake more properly , Nature her selfe did not make , but is that very domestique law , by which they are bounded , and therefore , in no case , can dispense with it . And in that she is a law , ( for the most part , but not absolutely indispensable ) shee necessarily supposeth a Lawgiver ; who , if he have no Law set him by any superiour ( as we must of necessity come in fine to some one in this kinde supreame ) hee can have no such limits or bounds , as he hath set to nature , and things naturall . He neither is any part of this visible frame , which we see , nor can he be inclosed within the utmost sphere . And thus by following the issue of the former fountaine , we are arived in the latter , which fully discovered , opens it selfe into a boundlesse Ocean . Whatsoever hath no cause of being can have no limits or bounds of being . 4 And Being , may bee limited or illimited two wayes : Either for number of kindes and natures contained in it , or for quantity and intensive perfection of every severall kinde . Of things visible , we see the most perfect are but perfect in some one kinde , they possesse not the entire perfection of others ; and that perfection , whereof they have the just propriety , is not actually infinite , 〈◊〉 finite and limited . Whatsoever thus is , it was as possible for it not to have beene , and is as possible for it not to be , as to be but of this or that kinde , not all that is , or hath being . Even those substances which we call immortall , as the heaven of heavens , with all their inhabitants , be they Angels or Archangels , Principalities or Thrones , enjoy the perpetuall tenour of their actuall existence , not from their essence , but from the decree of their Maker . Manent cuncta non quia aeterna sunt , sed quia defenduntur curâ regentis . Immortalia tutore non egent , haec conservat artifex , fragilitatem materiae vi sua vincens . Seneca Epist . 58. All things continue in being , not because they are eternall , but because they are defended by the providence of their Governour . Things immortall need no guardian or protector . But the maker of all things preserveth these things ( which we see continue in being ) overmatching the frailty of the matter by his power . In this mans philosophy nothing which is made , can be by nature immortall , though many things be perpetually preserved from perishing . Nothing which is immortall , can bee made . He grossely erred , if hee were of the same opinion with some others of the * Ancient , that God had a desire to make things immortall , but could not by reason of the frailty or untowardlinesse of the matter . But that things made out of the matter , or made at all , could be immortall by nature , he rightly affirmed . For to be immortall in his language , is to be without beginning , without dependance . And what so is , hath an eternall necessity of existence . Absolute necessity of existence , or impossibility of non-existence , or of not being alwayes what it is , and as it is , implies an absolute necessity of being or of existence infinite ; which cannot reside save only in the totality or absolute fulnesse of all being possible . The greatest fulnesse of finite existence conceiveable , cannot reach beyond al possibility of non-existence , nor can possibility of non-existence , and perpetuall actuall existence , be indissolubly wedded in any finite nature , save only by his infinite power , who essentially is , or whose essence is to exist , or to be the inexhaustible fountaine of all being . The necessary supposall , or acknowledgement of such an infinite or essentially existent power , cannot more strongly or more perspicuously be inferred , than by the reduction of known effects unto their causes , & of these causative entities ( whose number and ranks are finite ) into one prime essence , whence al of them are derived ; it self being underivable frō any cause , or essence conceivable . In that this prime essence hath no cause of being , it can have no beginning of being . And yet is beginning of being , the first & prime limit of being , without whose precedence , other bounds or limits of being , cannot follow . 5 If that which Philosophers suppose to be the root of incorruption in the heavens , can brooke no limits of duration , but must bee imagined without end or beginning ; why should it content it selfe with limits of extension ? seeing duration is but a kinde of extension , seeing motion , magnitude , and time , by their rules in other cases , hold exact proportion . Things caused ( as induction manifesteth ) are alwayes limited and moulded in their proper causes . Nor are there two causes ( much lesse two causalities , ) one of their being , another of their limitation or restraint to this or that set kinde of being . For whatsoever gives being to any thing , gives it the beginning of being . As Sophroniscus was the true cause why Socrates was in that age wherein he lived , not before or after ; why he was a man not a beast , an Athenian , not a Barbarian . Quicquid dat formam , dat omnia consequentia formam : whatsoever gives forme of being to any thing , gives all the appurtenances to the forme : is a Physicall Maxime which supposeth another Metaphysicall , Quicquid dat esse , dat proprietates esse : That which gives being unto any thing , gives likewise the properties of such being as it hath . Now limits of being , are essentiall properties of that essence or being , wherin they are found . And distinct bounds or limits are included in the distinct forme of being , which every thing hath from its cause . Actuall essence or existence it selfe , is distributed to every thing that hath cause of being , as it were sealed up in its proper forme or kind of being . It is as possible to put a new fashion upon nothing , as for any thing that is , to take limits or set forme of being from nothing . That which hath nothing to give it being , can have nothing to give it limits or bounds of being . And as no entity can take its being , or beginning of being from it selfe ; so neither can it take bounds or limits from it selfe , but must have them from some other . The prime essence or first cause of all things that are , as it hath no precedent cause of existence , nor can it be cause of existence to it self ; so neither can it have any cause of limits without it selfe , nor can it be any cause of limits to it selfe . It remaines then , that it must bee an essence illimited , and thus to be without bounds or limits , is the formall effect or consequence of being it selfe , or of that which truly is , without any cause precedent to give it being , or make it what it is . 6 So essentially is the conceipt of being without bounds or limits , included in our conceipt of being without cause precedent , that if we should , by way of supposition , give any imaginary entity leave to take beginning or possession of being from it selfe , without the warrant of any cause precedent to appoint or measure it out some distinct portion or forme of being : thus much being once by imagination granted , wee could not ( by any imagination possible ) debarre this entity from absolute necessity of being for ever after whatsoever it listed to be , or from being all things , rather than any one thing . Of the Heathens , many did hold an uncreated Chaos praeexistent to the frame of this Vniverse : and Philosophers , to this day , maintaine an ingenerable matter , which actually is not any body , but indifferent to be made every body . Let us but suppose ; First the one , or other of them to be as Homogeneall in it selfe , as the ayre or water : Secondly , to be able to actuate , or Proteus-like to transforme it selfe into a better state than now it hath , without the helpe of any agent or efficient ; and then , as it could have no cause , so can there bee no reason given , to restraine it from taking all bodily perfection possible to it selfe . And if it bee true , which some teach , that this prime matter hath neither proper quantity nor quality , what should hinder it to take both without measure , supposing it might bee its one carver of those endowments ? Or imagine there were such a vacuity , where the world now is , as we Christians beleeve there was before it was made , and onely one of Democritus casuall Atoms , or some meere possibility or appetite of the matter , left free , venire in vacuum , to give it selfe full and perfect act without curbe or restraint of any superiour power or sharer to cry halfe mine with it , or make claime to the nature of any actuall entity lost ; it being supposed to be able to take any one nature upon it , what should either hinder or further it , to assume the nature of earth , rather than of water , or of these two , rather than of any other Element , or of any simple bodies , rather than of mixt or compounded substances , or of bodily substances , rather than spirituall , or of all these , rather than of their metaphysicall eminences , and perfections ? Or whilst we imagine it , without cause of existence or beginning , no reason imaginable could confine it to any set place of residence or extension : no cause could bee alledged why it should take possession of the center , rather than of the circumference of this Vniverse , as now it stands , or of both these rather than of the whole sphere , or of the whole sphere rather than of all extensive space imaginable . Only the very supposition of taking beginning though without cause , doth put a limit to its duration ; because this kinde of beginning , being but imaginary , depends upon our imagination , as upon its true cause . And yet even thus considered , me thinks it should extend its existence both waies , and draw a circular duration to the instant where it beginnes . Or ( not imagining the beginning ) let us imagine it only to have true present being without any cause precedent to push it forward , or superiour guide to appoint it a set course ; and it is not within the compasse of imagination , why the duration of it should not reach as farre the one way as the other . as farre beyond all imagination of time past , as of time to come , why it should not comprehend all duration imaginable by way of present possession , or supereminent permanency , without admission of any deflux , division , or succession , for continuation of its existence . 7 If it bee objected , that any thing may follow from supposition or imagination of impossibilities , the reply is easie . The objection is either false , or true in a sense , which no way impeacheth , but rather approves that kinde of arguing . True it is , there is almost nothing in nature so impossible , as it may not be the possible consequent of some impossibility supposed or granted : but of every particular impossibility supposed or imagined , the possible * consequences are not infinite ; neither such nor so many as we list to make them ; they are determinate by nature . Now we cannot conceive it to be in nature more impossible for a meere logical possibility , really and truely to take beginning of actuall being onely from it selfe , then it is for that which is supposed & imagined thus to take beginning , to be restrained either to any determinat kind or part of being , or to bee confined to any set place or residence . Or if any mislike these imaginarie models , let him ( now he hath givē us leave to make them , and vouchsafed to looke upon them ) utterly cancell or deface them . The everlasting edifice to whose erection they are destinated , is this ; Such as we cannot cōceive that not to be , which we conceive to take beginning of being from it selfe without any cause precedent ; such of necessity must we conceive and beleeve him to bee indeed , who neither tooke beginning from himselfe , nor had it given by any , but is the beginning of being , the sole maker of all things that bee , being himselfe without beginning , without dependance o● any cause , without subordination to any guide , to appoint his kinde , to limit his place , or prescribe his time of being . He is in all these , and whatsoever branch or portion of being imaginable , truely and really infinite , the quintessence or excellency of all perfections ( whether numericall or specifical ) incident to al sorts or degrees of Beings numerable . CHAP. 1. Of infinity in Beeing , or of absolute infinitie : and the right definition of it by the ancient Philosophers . 1 WEre the question proposed in formall termes [ An inter nihil & aliquid detur medium , ] Whether something or nothing may admit a meane or middle nature : few answerers in the Schools would make choice of the affirmative : If any did , hee might easily be thus opposed : Every meane betwixt two is either by participation of both extreames , ( as lukewarme is neither hot nor cold , but a mixture of both ; ) or a meane by abnegation , as being capable of neither . So a stone , though in it be not blinde , yet cannot see ; and is therefore such a meane as we now speake of , ( i ) medium abnegationis , betwixt sight and blindnesse . That which is not ( so is nothing ) can communicate no kinde of being ( for it hath none , ) unto any thing ; therefore it is impossible there should bee any meane of participation betwixt nothing and something . And to finde a meane betwixt them , by abnegation , that is , any thing which is neither something nor nothing , is as hard , as to assigne a space or vacancy betweene a line and the point that terminates it . What name soever we propose , unlesse it have some degree or portion of entity answering to it , we may justly say , it is just nothing . These reasons notwithstanding though they firmely hold in secular disputes of predicamentall or numerable Entities , yet the infinite Essence comes not within the lists of this division . Is he then a meane between something and nothing , rather an excellency too transcendent , to be comprehended under the name of something , or of any thing ; for this were to make him a * numerable part of being . On the other side , we should avouch as much under our hand , as the foole said in his heart , if we did cōprehend him under the other extream . To say there is no God , or that God is nothing , are speeches altogether equivolent , both equally false , and alike blasphemous . Fully contradictory to their falshood , and in direct opposition to their blasphemie , we may more safely say and think , that God is one , yet no one thing . And if we avouch him to be all , our meaning is , he is a great deale more than all things . The Latine ens , which universally taken , directly answers to our English every thing , or any thing ; ( as * Mirandula well observes ) faciem concreti habet , it beares the face or image of a concrete . And every concrete takes its name from that nature , whereof it participates ; which nature , notwithstanding by reason of its simple , pure , and perfect essence , cannot brooke the same name which it bestowes on others . Nothing is truly tearmed hot , or white , but from participation of heat or whitenesse ; yet to say heat is hot , or whitenesse white , is a speech as improper and unnaturall , as it would bee to style the Kings Majesty , Lord President , chiefe Iustice of some Court , or with some other inferiour title , meerely dependent on supreame Majesty . Heat then is that from which things are called , as by participation of it , they truly are , hot ; Whitenesse , that , from whose particiration , things are termed white . This shall we speake of God , so we speake of him as best befits his supreame Majesty , that hee is no one thing , but rather one , from whose most pure & perfect being , all things are said to bee , what they are . That man is one thing , and the earth another , that any thing is sayd to be , what it is , includes a participation of his being , whose proper name is * I am : whose essence is the very quintessence , the incomprehensible and indiminishable fulnesse of that , without which , wee can neither affirme or deny ought of that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely foundation of every thing , that can bee named alone , the onely bond of all things that can bee combined or linckt together . Say * we then not onely , that He is one , but that he onely is : And that in him the eminent totality or perfection of every thing , to whom this title , Is , can be imparted , is contained . Angels and immortall spirits are , but they are not Being it selfe , that is , they are what they are , by participation of his Essence , who onely is , who alone comprehends all things . 2 Of the greatest Angell which he hath created , or of the most noble intelligent Spirit which the Philosophers imagined , were he present , or did we know the place of his residence , we might without wrong say , This Angell , or yonder Intelligence ; or speake of either , as of a numerable part , though a principall one of this Vniverse . For though his nature be much more perfect then ours is , and hee according to the perfection of his nature , much more excellent then his fellow Angels are : his perfections neverthelesse have their bounds and limits , not uncapable of these demonstrative signes , This , Here , or Yonder , &c. He neither containes the specificall perfection of our nature , nor the numericall of his Fellowes , within the measure of his perfection . In his kind then he is most perfect , yet is he not that perfection which he hath in him , but the receptacle of it ; And if he have perfection onely in him , without being himselfe perfection , Quid habet quod non accepit ? All he hath must bee participated or borrowed from perfection it selfe . And of his borrowed perfections , one neither properly is another , nor are all or any of them , what he is . His power is not the same that his wisedome is ; his wisedome is not his goodness , nor his goodnesse his life . Sathan and his Angels have life , though they have lost their goodnesse ; and their power to practise , is lesse than their wit to plot mischiefe and villany . The best , the wisest , or mightiest of those immortall Spirits , which kept their stations , is not able , either by his meere power to give being to things that are not , or life to livelesse creatures ; his wisedome cannot inspire wisedome into creatures indued with life ; his goodnesse is no fountaine whence grace may be derived into the heart of man. But when we say God is one , or God onely is , in this indivisible unity , we include all multiplicity . Nor can wee say more of him in fewer words than Seneca hath done ; Est totum quod vides , & totum quod non vides : Hee is the absolute totality of all and every part of being or perfection , which we see in things visible , or conceive in substances invisible . 3 By the same analogy of speech that wee say a statue , or picture , though made after life , is , no true man ; we are bound to say , and thinke , that no creature ( the best of which is but the image of God ; his being , at the best , but participated ) truly is . It is their chiefe grace to be true shadows of true being . O● as it is usuall with Divines to enstyle Christ , the true Samuel , David himselfe , the right Salomon , the onely Sampson : not that they thinke the stories of those mens lives , were onely faigned legends for good example , ( or that no such persons had ever truly beene , ) but because they did foreshadow one far more excellent , than themselves , in whom that was really and fully exhibited , which was only prefigured in them . So we say God alone Is , because the totality and fulnesse of that being is in him , whose representation is in his creatures . Thus much is included in all those sacred passages , wherin he saith of himselfe , I am He , I am God , and there is none besides . Thus much many comments yet extant in the Ancient Philosophy of the Heathens , being compared with these texts , would fully informe us . 4 The Stoicks appropriate the name of essence unto God , & unto the matter , which they foolishly conceive to be coeternall with him , able to overmatch the benignity of his active power , by its passive untowardlinesse . How ever , they held nothing worthy the title of Essence , which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 independently everlastingly . Plotines Philosophy was more divine , unlesse perhaps he gave too much to his Demoniacall or Angelicall spirits , as many others , not conceiving any creation but out of the matter praeexistent , seeme to allot a kinde of independent Being to immateriall substances . An error easie to have beene checkt , had the favourers of it beene put in mind , that these their demi-gods by necessary consequence of this opinion , must have beene acknowledged infinite in Being . Whereas the true notion of such infinitie , by the apparent grounds of true Philosophy , is onely proper , onely possible unto One ; because it entirely includeth all that can be ; and , All , absolutely excludes all plurality . From this principle rightly sounded , did Plato deny things sensible truly to be , or ( as Seneca paraphrases upon his Text ) they make a shew only , or put on a countenance of being for a time , being uncapable of the stability or solidity of true being . So far was this divine Philosopher from their herefie , which acknowledged an independent being in immateriall substances , that ( to the Aristotelicall Christian his shame ) * hee derives their immortality , not from the immaterialitie or excellency of their nature , but from the speciall grant or Charter of their Maker ; as if dissolution or finall expiration were due to them as they are creatures ; albeit the execution of it were everlastingly differed from their first creation . These termes of being , is , or are , &c. which are so common to al things , that without them , we can neither make enquiry after any thing , nor distinguish it from nothing , are attributed by the same Philosopher to this eternall Maker of all things , after such an eminent and soveraigne manner , as may not be communicated to any other . So the name of Poet ( to use * Seneca his comment upon Plato his dialect ) absolutely or demonstratively taken , was Homers peculiar title throughout Greece , albeit the name of Poet was common in that time to all versifiers . The Poet Homer was a tautology amongst the Graecians , but Poet Aeschylus , or Poet Euripides none . A greater tautology or solaecisme it had beene in Platoes Divinity , to have said of God , as we doe of our selves or of Angels , he is something , every thing , or the most excellent thing . Enough it was to have said he is One , or . He is All , although he should have hit his or the Anoient Philosophers meaning best , that had said , he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that is . Or as the Apostle comments upon Gods name revealed to Moses , He which was , is , and which is to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5 Parmenides much more ancient then Plato , did not deny ( unlesse Simplicius one of Aristotles followers double with us ) all distinction , either numericall or specificall , or more generall , betweene the visible or intelligible parts of this Vniverse . Any member of which division , being granted , multitude and division would necessarily follow . * But how many or great soever , the parts of multitude were , in his opiniō , they truly were not , in respect of that unitie , whence they had their originall . That speech of this sage Philosopher , Omnia unum sunt , which Aristotle , in the first entry into his new Philosophy , stumbles at as a Paradoxe , was an orthodoxall principle of true Divintie . Parmenides meant the same that Plato did , ( perhaps better ) although he exprest his meaning in a poeticall manner , more apt to bee mistaken , though rightly taken , more magnificent and much apter to occasion admiration . The speech it selfe will naturally beare this construction , Multitude of things visible , is but the multiplyed shadow of invisible independent unitie : things sensible , or by imagination numerable , are but so many severall representations of his incomprehensible being , who is one ; not as one is part of multitude , yet most truly One , because indivisible and unmultipliable , as wanting nothing , as most entirely possessing all that can accrue by multiplication : most truly One , because He onely is , and unto his being nought can be added , nought detracted from it , by the increase or diminution of other beings . Or in Parmenides meaning , He so is , that if al things numerable should lose that being which they have , or be annihilated , all might be found againe in him , and be restored with Iobs restitution , to their wonted estate , without diminution of his soveraigne being . For whatsoever now is , heretofore hath bin , or can be extant , besides Him ; hath a more excellent manner of being , treasured up in his eternall and infinite Essence , than may with safety be committed to its owne charge or custody . 6 Happy had it beene for Aristotle himselfe , and not amisse for us , if he had imployed his extraordinary talent of wit , in setting forth that infinite treasure of wisdome , whence he received it ; or spent his daies in contēplation of that unity , whēce al things whereof he wrote , had their beginning , rather thā in decyphering their severall natures and perfections , altogether omitting the essentiall references , or dependencies , which they had from him ; unlesse this mirror of nature , had bin of their number , who infatuated ( as the Apostle speakes ) by divine wisedome , became vaine in their imaginatiōs ; he might have perceived his owne definition of such infinity as he imagined in the divisibility of Magnitude or succession of time , to have beene ( as Plato speakes of Time it selfe ) but a moveable image of that true and solid infinity , whose definition , being well assigned by others , was censoriously rejected by him ; or such a floating shadow of it swimming in his braine , as the Sun or Starres imprint in a swift running streame . A perfect definition should bee so fitted to the entire nature of the thing defined , or to the thing it selfe absolutely considered , as the barke is to the tree , or other visible surfaces to the bodies which they environ : To expresse some particular properties or branches , much lesse some references or considerations of it , is not enough . The question then being absolutely proposed Quid est infinitum ? What is infinity ? or what is it to be infinite ? The definitive and satisfactory answer must bee such , as shall expresse not the nature of infinity in succession onely or in division , not in this or that respect only , or according to some particular abstraction or consideration ; but the nature of infinity simply and absolutely considered . That only is absolutely and properly infinite , which is infinite not according to one conceipt or kinde of infinity , but that which is infinite in Being . This was that infinity which the Ancients well defined , when they said , Infinitum est extra quod nihil est : Infinity is that without which nothing is , or can be . For as infinity in longitude , includes all length conceiveable , and infinity in solid magnitudes , all dimensions imaginable ; so must infinite being include all Being possible ; and it is impossible for any thing to be without or besides that , wherein all being possible is contained . Thus did these ancient Heathens feele after and seeke , and in a manner find , that Lord under the notion of unum and infinitum , in whom , as S. Paul saith , ( Act. 17. 28. ) we live , and move , and have our being . His words will beare or rather presuppose that improvement , which is necessarily included in the Ancients definition of absolute infinitie , It is impossible that any thing living should have life , that any thing moveable should move , that life or motion should have the least degree of being , save only in Him , who onely is . For as the same Apostle there saith , vers . 25. He giveth to all , life and breath , and all things . The very first beginnings , the first and last degrees of such being as they have . Aristotle then came farre short of the truth in saying , Infinitum est extra quod semper aliquid est , That is infinite , which never hath so much , but it is alwaies getting more . The truth is , Aristotle did not , could not deny the definition assigned by the Ancients , to be a true and perfect definition of absolute infinity , or of infinity in being . Wherein then , or upon what grounds did he dissent from them ? Either in that he did not acknowledge any such absolute infinity or infinite being , as the Ancients beleeved ; or else did suppose , that they held this visible world or some bodily magnitude to be so actually and absolutely infinite , as the former definition doth import . Concerning this latter sort of infinity , whatsoever the ancient Philosophers did , we Christians doe not dissent from Aristotle : for we deny any bodily magnitude actually infinite . But that there is an absolute infinity , or an Essence actually and absolutely infinite , may be necessarily inferred from those branches of that infinity which consists not in act , but in possibility , or succession , which Aristotle rightly acknowledged , and well defined . For , whence should al the parts of this visible world possibly get any new portion of time , any succession or addition to their present being or duration , which now they have not ; save onely from his infinite and inexhaustible store , who , before all times , had so much of being in every kind , as he could not possibly either get any more , or lose a dramme of what he had ; albeit through every moment of duration divisible , he furnished all things , that are ( as hee could doe more ) with as much perfection , as they are capable of , that is , all of them with perfection or being in it selfe finite , but in some of them without limit of duration . But are all things in him ? or such only as include perfection ? or shall wee say perfections are in him , rather than in the things themselves ? And if so , whether shall we say hee is one perfection , or all perfections ? CHAP. 4. There is no plurality of perfections in the infinite Essence , albeit the perfection of all things be in Him. Of the absolute identity of the Divine Essence and Attributes . 1 HEE argued like himselfe that said , We must either allow the Gods to have bodies , or deny them sense ; because sense is never found without a body . What was it then in his Philosophy , which framed the organs of bodily sense ? a body already organized and indued with sense ? or a spirit ( virtus formatrix ) which rather is in the body , than is a body it selfe ? And if this spirit frame the organs by its owne skill , Epicurus should in reason have afforded it both sense and reason in greater measure than hee had himselfe ; who , out of the same matter , could not make so much as one haire white or blacke ; much lesse the most exquisit instruments of sense . But if this spirit , by which , in Philosophers opinions , our bodies are produced , work not by art , but is only set on work by the supreame Artificer ; seeing he can make it to do more without sense & reason , thā Epicurus could doe , by all his art or philosophicall skill : wee must needs grant sense ( & reason ) to be in Him , yet such , or in such a sort , as befits his Majesty , not such as * Epicurus took delight in . Our argument is grounded on the Psalmists Philosophy . Vnderstand yee bruitish among the people , and yee fooles when will yee be wise ? He that planted the eare shall he not heare ? He that formed the eyes , shall hee not see ? Hee that chastiseth the Heathen , shall not he correct ? He that teacheth man knowledge , shall not he know ? Psal . 94. 8 , 9 , 10. Yet as wee say that He onely is , and all things numerable are but meere shadowes of His being ; so wee must hold , that hearing , sight , and reason are in him , according to their idaeall patterns or perfections , not according to those imperfect pictures , which communicated to men and beasts , distinguish them from vegetables or livelesse creatures ; whose perfections likewise are in him . But some things perhaps there be , which have no portion of perfection , as the prime matter , or some like dead or dull masse . For how shall that , which is but a body , be in him that hath no body ? That Maxime , Idem est non esse , & non apparere , is not so true in matters of civill proofe or allegation , as the other stemme of the same root , Idem est non esse & non operari , is in nature . To be without efficacie or operation , or to serve unto no use , is all one , as not to be at all . Or , rather , so to be , hath the same proportion to simple non-being , as nihil agere , to otiosum esse . To be without use or operation is more remote from true being , and worse in nature , than simply not to be . If any such things there be , how should we say they are in God , in whom is nothing but perfection ? Yet of things without proper use or operation , there might be some peculiar end best knowne to their Maker ; if it were but to commend the perfection which other creatures borrow from him , and to stirre up our thankfulnesse , that we neither are such dull masses our selves , nor are troubled with harbouring or supporting them . But even these , if any such there were , could not be existent or extra causas , unlesse they truely were in Him. What is it then for all things that are , or their perfections to be in Him ? 2 For all things to be in Him , is no more then that He alone can produce them without seed or matter precedent . All things , not extant onely , but possible , are in his wisedome , as the Edifice is in the Artificers head : all things againe are in his power , as strength or force to move our limbes , is in our sinewes or motive faculty . The perfections of all things are truly said to be in Him , in as much as whatsoever is , or can bee done by their efficacy or vertue , Hee alone can doe without them . Hee could feed all the beasts of the field without grasse , heale every disease , without herbe , mettall , or other matter of medicine , by his sole word , not uttered by breathing , or any other kinde of motion ; not distinct from his life or essence . Hee is life it selfe ; yet is not his life supported by any corporeall masse , or praeexistent nature , nor clothed with such sense as ours is : for sense , in as much as it cannot be without a corporeall organ , is an imperfect kind of knowledge . Paine hee cannot feele as we doe , because that tendeth to destruction , which is the period of imperfection : yet what soever paine any sensible or materiall object can inflict upon us , He alone can inflict the same in an higher degree . The measure of paine , likewise , which we feele by sense , He knows much better without sense or feeling of it . But when wee say all things are in Him , after a more excellent manner , than they are or can bee in themselves : Wee must not conceipt a multitude or diversity of excellencies in his Essence , answering to the severall natures of things created : We must not imagine one excellencie sutable to elementary bodies , another to mixt , a third to vegetables , a fourth to sense , &c. one to the humane nature , another to the Angelicall . And if * Plato meant there were as many severall Idaea's eternally extant , whether in the first cause of things , or without Him , as there were substances specifically distinct one from another ; his opinion may neither be followed , nor approved by any Christian . In all these , Divine Excellency , as one face in many glasses of different frame , is diversly represented , being in it selfe more truly one than any other entity , that is termed one , or then any bond of union betweene things united . Of natures extant , some , to our capacity , represent Him better , some worse ; not the meanest or basest , but is in some sort like Him ; not the most excellent creature that is , not all the excellencies of all , can so fully represent his nature , as an Apes shadow doth a Mans body . But what in other cases would seeme most strange , infinite variety best sets forth the admirable excellency of his indivisible unity . 3 Touching the question proposed , Whether he were one excellency or all excellencies ? whether he were one perfection , or all perfections , Respondent ultima primis . The answer is in a manner given in the beginning of this Discourse . Though hee that saith God is all perfections , excepts none , yet hee includes onely perfections numerable and participated : And to say He were onely one perfection , implyes onely perfection limited , and therefore perfection borrowed , not independent . Or admitting there be a meane betweene all , or some perfections , and one perfection , which may fitly be expressed by all perfection : yet he that should thus say [ God is the universall unity or totality of perfection ] had need to distinguish acurately of universality and totality , and define Vniversale ante rem ▪ more exquisitely than the Platonickes doe ; that he may acquit his meaning , from suspition of such totality , or universality , as ariseth not onely by aggregation of parts , but whose extent is no more than equall to all its parts . For every other universall or whole , is fully equalized by all the parts taken together ; whereas the Divine Nature infinitely exceeds all particular natures or perfections possible , though in number they could be infinite . It is then ( if any man list so to speake ) such a totality or universality , as cannot bee augmented , much lesse made up by multiplication of any other perfection , though prosecuted in infinitum ; neither diminishable or exhaustible by multiplicity or division of particulars derived from it . But whether wee consider this His infinite Essence in it selfe , or , as it eminently containes all things possible ; the incomprehensibility of it is in both respects more fully intimated ( exprest it cannot be ) by indefinite formes of speech ; than by addition of any definite termes , whether of singularity , universality , or totality . Hee speakes more fully and more safely , that saith , God is being it selfe , or perfection it selfe ; than he that saith , he is the onely being , or all being , the onely perfection , or all perfection , the totality of being and of perfection . So all plurality be excluded , we expresse his being and perfection best , by leaving them , as they truly are , without all quantity . 4 That all plurality , not onely of Idaeall perfections answering to the natures of things numerable or created , but of internall perfections , whose different titles necessarily breed plurality of conceits in us ; must be excluded from the true , orthodoxall intellectuall apprehension of the illimited Essence , may from the former maine principle be thus evinced . In that Hee is without beginning , without end , without all cause of being , without dependence ; we cannot imagine , or at least our understanding must correct our imaginations , if they shall suggest , his power to bee as the stemme , wisedome , goodnesse , and other like atributes , as branches growing from his being or essence , as from the Root . For if his Being or Essence be absolutely independent , it is absolutely illimited ; and being such , what could limit or restraine it from being life , from being power , from being wisedome , from being goodnesse , from being infinitely , whatsoever any thing that hath being is ? * He that affirmes any of these attributes to bee what another is not , or divine Essence not to bee identically what all those are , must grant as well the Attributes , as the Essence to be finite and limited . If power in God have a being distinct from wisedome , and wisedome another being distinct from goodnesse , one must needs want so much of infinite being , as another hath of proper being distinct from it , and , at the best , they can bee but infinite secundùm quid , or in their ranke . Againe if any of them be , what Essence identically is not ; Essence cannot bee infinite , because wisedome , power and being have their severall beings distinct from it . And the nearer these come ( whether severally or joyntly considered ) to the nature of true infinity , the more naked and impotent they leave their mother-Essence , if we once grant Essence and them to bee distinct , as Parents and children , or as root and branch , or to what use should powerlesse Essence serve ? to support these branches of infinity ? this it could not doe without infinite power . And those branches , if they need a root or supportance , their being must needs bee dependent , and therefore limited . 5 From the former definition of absolute infinity , [ Infinitum est extra quod nihil est ] We may conclude , that unlesse all power , unlesse all wisedome , unlesse all goodnesse , unlesse all that truly is , or can possibly be supposed to have true being , bee identically contained in Gods Essence ; He could not be absolutely infinite or illimited in being . Whatsoever is uncapable of limit , is uncapable of division or numericall difference : For wheresoever it can be truly said , This is one , and that another , or This is , and is not That , each hath distinct limits . But seeing our imagination or phantasie is divisible , and our purest intellectuall conceipts of infinity , but finite ; we cannot thinke of God as infinite in power , infinite in wisedome and in Essence ; but wee must frame a conceit of power distinct from our conceit of Essence , and a conceit of wisedome distinct from both . And this plurality of conceipts in us , usually brings forth a conceit of plurality betwixt his Essence , and his Attributes ; unlesse our understandings be vigilant and attentive to correct our phantasies , by this following , and the like knowne Philosophicall truth . As we cannot contemplate incorporeal substances without imagination of some corporeall forme , and yet the understanding constantly denyes them to bee like their pictures presented to it by the phantasie , or to have any such corporeall forme as it doth paint them in : so in this case , notwithstanding the plurality of our imperfect conceipts , or multiplicity of perfections imagined by us , in our contemplations of the Godhead ; we must stedfastly beleeve , and acknowledge , that He infinitely is , what all these severall representations intimate : not by composition , or mixture of perfections severally infinite , but by indivisible unity of independent and illimited Being . And as it is a maxime most infallible in naturall philosophie [ Vis unita fortior ] Force , otherwise the same , is alwaies greater united , than being scattered or diffused : so is the metaphysicall extract of it , more eminently true in Divinity . The indivisible unity of illimited being or perfection , is , in every respect imaginable , more excellent and soveraigne than all infinite perfections , by imagination possibly could be , so they were , though never so strictly , but united . From this fundamentall truth of Gods absolute infinity by indivisible unity , wee may inferre , He is powerfull above all conceit of infinite power , rooted in the same Essence with infinite wisedome , and partaker of all her fruits , but not identically the same with her . Wise He is , beyond all conceit of infinite wisedome , though sworne confederate with infinite power , or linked with it , or with other perfectiōs , in any other bond , but not in absolute identitie . Good likewise He is above all possible conceit of infinite goodnesse , though indissol●bly matched with all other perfections that can bee conceived , unlesse they be conceived ( as we must beleeve in Him they are ) different onely in name or mans conceit , but indivisibly agreeing with it in the internall unity and identity of nature and Essence . Lastly , the immensity of his Majesty , and infinity of duration , common to his Essence and all his Attributes , infinitely exceed all conceit of infinite succession or extension , whose parts cannot be actually and indivisibly the same , one with another , or with the whole . This is the bottomlesse and boundlesse Ocean of admiration , wherein contemplative wits may bathe themselves with great delight , but whereinto they cannot dive , without great danger ; That the totality of every conceiveable excellency and perfection , should be contained , after a manner farre more excellent in unity indivisible , then if their natures , which they hold thus in common , were laid out in severall , without any bounds prescribed , besides infinities proper to each kinde . 6 But seeing our imaginations have a more sensible apprehension of greatnesse , exprest under the notion of totality or divisible infinity , then under the conceipt of indivisible unity ; and seeing every whole , seemes much greater , when it is resolved into parts , ( as a mile by land , whose severall quarters or lesse portions , are distinctly represented to our eyes , seemes much longer than two miles by water , whose levell surface affords no distinct representation of parts , or diversity of aspect ) it will bee very behoovefull to unfold some principall branches of being or perfection , whose infinitie or totality is eminently contained in the unity of infinite Being . For being thus sorted by imagination into their severall ranks , like so many numbers in a table ready for addition , the understanding may with admiration guesse at the product , like an Arithmetician , which had gone so far in Geometricall progression , that he could not number the last and compleat summe ; yet acknowledgeth that the progresse in nature , can admit no end or limit . Or though we could thus proceed by addition or multiplication of perfections in infinitum , we were still to allow the understanding to use the improovement of the former rule , Vis unita fortior : Or to admit the Platonickes conceipt , concerning the masculine force of unity in respect of pluralities effeminate weaknesse , to bee in this point more Orthodoxall than in any . SECTION II. Of the severall branches of absolute infinitie ; or of the infinitie of the Divine Attributes , as they are severally apprehended by us . CHAP. 5. Of Divine Immensity , or of that branch of absolute infinity , whereof infinity in magnitude , or space imaginary is the shadow . ORder of nature leads us first to explicate two branches of perfection infinite , that answer unto a kind of infinitie , so frequent and obvious to our thoughts , that our imaginations will hardly suffer it to be severed from those subjects , which our understandings by light of reason may , and by the eye of faith , must confesse to bee finite , to wit , time and place . The cause of this difficultie in abstraction , was signified * before to be this . No event there is observed by sense , but is husked in the circumstance of place and time , whence it is , that these two accompany many Phantasmes , after they bee winnowed from all the rest , into the closet of the understāding . The conceit of mathematicall or metaphysicall space , is so naturally annexed to our imagination of time and place physicall ; that albeit reason , aswell as Scripture demonstrate the world to be , for Physicall magnitude , finite ; yet our phantasies cannot be curbed from running into imaginary locall distance , beyond the utmost surface of this goodly visible worke of God , yea beyond the heaven of heavens . The Philosopher , which thought all place or locall distance to bee contained within the utmost sphere , it beeing contained in nothing else ( for extra coelum nihil est , was his saying ) might in congruity have granted , a like termination , or circumscription of succession or time ; unto which notwithstanding our imaginations will not easily subscribe . For though our understanding oft refute their errour , which deny the beginning of Time ; yet our senses still nurse an imaginary successive duration much longer before the creation of this visible world , than the continuation of it hath beene . And ( which is much to bee admired ) some Schoole-braines have beene so puzled in passing this unsoundable gulfe , as to suspect that God , which is now in every place of the world created by Him , was as truly in these imaginary distances of place and time , before the creation was attempted . Thus have they made place commensurable to his immensitie , and succession , or time coequall to his eternitie . But what could they answere us , if we should demand , whether this duration , or locall distance , wherein they imagine God to have beene before the Creation , were created by Him , or not ? whether they were truly something , or meerly nothing ? If they held them to be meerly nothing , they should have told us , that they had a reall imagination of an infinite space , which really was not : and therefore could not bee truely tearmed imaginary space before the world was created . For it is one thing to imagine an infinite space , and another to avouch there was an infinite imaginarie space before they could have any imagination of it . Hee that made the world and all that is in it , is not much beholding to those men , for building him an infinite Castle , not in the Ayre ( which had no being before the Creation ) but in that which neither thē was , nor since hath had any being , save onely in the vanishing imaginations of men which have perished . For if this imaginary space were any more thā a meere imagination , it was surely created by God. Had then this imaginary space another space or distance-locall , or this imaginary time or successive duration , another duration , wherin to be produced ? or doe they make this imaginary time or place fully commensurable to eternity or immensity ? If God from eternity had been in any other infinity besides himselfe , hee could not be said to be incomprehensible . By this imaginary space no realty can bee truely meant besides God himselfe , whom the * Hebrews enstyle by the name of place ; to wit , infinite . 2 But what shall we answer unto these or the like captious demands of the Atheist : If the world , if time , if place , which now are , had not been from everlasting ? where was your God when these were not , some where , or no where ? If no where , Hee and Nothing might be fellow residents . In respect of eternity or immensity , no creature , no positive essence , no numerable part of this Vniverse is so like unto Him , as this negation of all things , which we describe by the name of Nothing . It hath no beginning or end of dayes . Nothing or the negation of all things , as it is the object of our positive conceit , is more like unto Him than any one thing , in that no distinct or proper place of residence can bee assigned to nothing , or to the negation of all things : Yet most unlike him , in that it is truly and absolutely no where , not in it selfe . Non entis , non est actio , non est qualitas , non conditio , That which is not can have no capacity to accept any condition of being , it can have no right or title to bee termed it selfe . We may truly say some objective conceipts are nothing : but we cannot rightly conceive , that nothing should have any degree or kinde of being ; and want of being is the worst kinde of barrennesse that can be imagined . We cannot imagine it should bring forth any degree or ranke of being . It cannot be mother to that which possibly may bee ; it cannot be nurse to that which is . But of God wee cannot absolutely say , He was no where , before the world was made ; we must use this limitation [ Hee was no where save in Himselfe : ] But such and so in Himselfe , that He was more than all things , longer than time , greater than place , more infinite than capacity it selfe , uncapable of circumscription or commensurability , able to limit time and place , ( or whatsoever we conceive to be by succession or addition infinite , ) by his essentiall presence , or coexistence more than penetrative ; being so in both , in all things that are , as nothing possibly could have beginning , or continuance of being , unlesse He were in them , as the center of their supportance ; yet so as they cannot environ or encompasse him . The absolute infinity of his being includes an absolute impossibility of his being onely in things , that are , or may be , though by his power those may be in number , by succession , infinite . 3 Had the evaporations of proud phantasticke melancholy , eclipsed the lustre of his glorious presence , in that late prodigious Questionists braine , which would bring us out of the sunne-shine of the Gospell into old Aegyptian darknesse : For as some well conjecture , this error of inclosing God in the heavens , and excluding his essentiall presence from this inferiour world , was first brought forth in Aegypt , but so ill taken , as it could not be propagated to many nations ; entertained by few Philosophers of better sort , Aristotle or the Author of the Booke de mundo ad Alexandrum , excepted ; from whose opinion Verstius did herein dissent , that hee held God to be everywhere by his power , and immediate providence : His error notwithstanding , is exceeding grosse and unsufferable , in that hee makes his infinite power , wisedome , and goodnesse , in whose sweet harmony Divine Providence especially consists , but as Agents or Ambassadors to his infinite Majesty : as if his infinite Majesty onely were full compere to his Essence , unfitting to bee imployed abroad , or to keep residence any where , save in the Court of Heaven . Or if his power and wisedome be joynt assessors with his Essence in the heavens , and yet reach withall unto the earth , unto every thing within this Canopy , which is spred betwixt us and his glorious presence : His power , his wisedome , &c. may in some sort be held more infinite than his Essence , as being in many places where it is not . But for God to be everywhere here on earth , or in the region under the earth , by his wisedome , by his power , or by his goodnesse , is perhaps in his language no more , than that the effects of these Attributes are every where , that all things as well in earth as in heaven , are essentially subject to that eternall Law , which he hath appointed them ; that every creature doth as constantly fulfill his will , and obey his power , in his absence , as if it were penetrated by his presence ; that the eye of his knowledge pierceth every corner of the world , and seeth the secrets of mens hearts , as clearly , as if it were resident in their centers . And in part , unto this purpose , some great Schoolemen distinguish the manner of Gods being in all things , by his essence , by his power , by his presence . Let us take it as possible to supposition or imagination , ( what by the habit of Christian faith , we are fully perswaded to bee in it selfe impossible ) what by light of reason might be demonstrated to imply a manifest contradiction to any well-setled understanding , viz. [ That infinite Essence or Being it selfe should not be every-where essentially present , or that infinite power should not bee able to reach every possible effect : ] yet should al things that are , be present to him , whose name , whose best description is [ I am . ] Nothing could be done or said without his presence , that is , without his perfect notice . And in this sense perhaps it hath beene rightly avouched by some good Authors , whose meaning hath beene much mistaken , or wilfully perverted by others , That all things as well future as past , are alike present to Him , who was every where ( before there was any distinction of times ; ) because nothing can bee said or done , without his perfect knowledge or just notice . Nothing can be begun , continued , or finished , without his expresse warrant or intuitive permission . He hath a vigilant eye over all things that are , or possibly can be . Or taking it againe as not impossible to imagination , that divine knowledge were not so truly infinite as wee beleeve it is ; yet admitting his power to bee truly infinite , nothing could be done , said , or intended , without its concourse , operation , or assistance . So that he might be everywhere by his infinite power , albeit his knowledge were not infinite ; or every-where by his infinite knowledge , albeit his power were but finite . But by the infallible consequence of these indemonstrable principles , it will necessarily follow , That his Essence , being as was shewed before , truly infinite , nor world , nor time , nor place , nor power , nor wisedome , nor any thing possible can be where it is not , it must needs be , where any thing is , or possibly may be . He is in every center of bodily or materiall substances , in every point imaginable of this visible Vniverse , as an essentiall root , whence all and every part of what is besides him spring , without waste or diffusion of his substance , without nutriment or sustentation from any other root or element . The conservation of immaterial or illocall substances , is from the benefit of his essentiall presence . Materialls are daily made and renewed by the transient efficacy of his creative power . 4 Doe we make these collections only , or doth not the Scripture teach this Philosophy also ? Am I a God at hand , saith the Lord , and not a God farre off ? Ier. 23. 23. Nothing is , nothing can be without the reach of his power , his omnipotency cannot be confined within the places that are : for his hand hath made them all , not as Prisons to inclose his Essence , not as manicles to hinder the exercise of his mightie arme . Can any hide himselfe in secret places , that I shall not see him ? saith the Lord , Ibid. vers . 24. This is a formall demand of our assent unto the infinitie of his knowledge . These are two speciall , but not the onely wayes of his being every where , which the Scripture teacheth : for there followes a third , which after the manner of our understanding , is the root or foundation of al the rest ; that indeed , from which the two former branches are most necessarily inferred , Doe not I fill heaven and earth ? saith the Lord. Doth He fill heaven and earth by his power , or by his knowledge onely ? Nay , but most properly and in the first place by his essentiall presence . For his Essence is infinitely powerfull , infinitely wise . His filling the earth as well as heaven , by his essentiall presence , cannot be denyed but from one of these two reasons following . Either , That his Essence is altogether uncapable of intimate coexistence , with such grosse and base creatures , as the parts of this inferiour world : Or else , Because it is his will , to abstract or withhold his essentiall presence from them . To affirme the former part , to wit , That his nature is uncapable of intimate coexistence with any nature created by Him , is to deny his omnipotency ; as all , by necessary consequence , doe , which grant not the immensity of his Essence . For what can withstand or withdraw his Essence from piercing the earth , as well as heaven ? Not the hardnesse of it , not the loathsomnesse of the vile bodies contained in it . If either of these qualitites , or ought besides , could deny the admission of his essentiall presence , he were not omnipotent , because not able to place his Essence in that locall space , in which , were it filled with more subtill or more glorious bodies , it might as well reside , as in the heavens . Suppose he should ( as no doubt hee is able ) annihilate the earth , and create a new heaven in the space wherein it now is , or demolish his present heavenly seat , or turne it into a baser masse then this earth is ; were it not possible for him to bee in this new heaven by his essentiall presence , or should he be neither in it , nor in the new earth ? If hee could not be here , he were in this respect more impotent than the Angels , who can change their mansions when they mislike them . 5 Shall wee then take the latter part of the former division , and say , It is his will and pleasure to withdraw his Essence from this lower roome of his own Edifice , whiles it remaines so ill garnished , as now it is ? If hee have made heaven his habitation by choice , not by necessity of his immensity , with which all places , as we contend , must necessarily be filled ; hee might relinquish it by the like free choice of some other mansion , which he could make for himselfe as pleasant and beautifull : yea , Hee might by the like freedome of will , come and dwell with us here on earth . So that in conclusion , he which admitteth Gods wil to be free , but denies the absolute immensity of his Essence , makes him capable of locall motion or migration from place to place . And such motion necessarily includeth mutability , which is altogether incompatible with infinity . Reason grounded on Scripture , will warrant us to conclude from the former principle , that hee which hath no cause of being , can have no limits of being , no bounds beyond which it cannot be . Essence or being illimited cannot possibly bee distinguished by severalties of internall perfections , though united : much lesse can it be distinguished or limited by any place , whether reall or imaginarie . In that he is the authorlesse Author of all being , it is altogether as impossible for Him not to bee in every thing that is , as it is for any thing to be without Him. The indivisible unity of his infinite Essence is the center and supporter of all things , the conservation of place , and that which holdeth things divisible from resolving into nothing . 6 Dominus ipse est Deus in coelo sursum & in terra deorsum : The Lord ( saith Moses ) hee is God in heaven above , and in the earth below , Deut. 4. 39. yet saith Salomon , 1 King. 8. 27. Behold the heavens , and the heavens of heavens are not able to containe thee . May we say then , Hee is as truely without the heavens , as he is in them ? or that he is where nothing is with Him ? surely , hee was when nothing was , and then hee was where nothing was besides himselfe . Or peradventure before the creation of all things numerable , there neither was whē nor where , but only an incomprehensible perfection of indivisible immensity and eternity ; which would still be the same , though neither heaven nor earth , nor any thing in them should any more be . We may not so place him without the heavens , as to cloath him with any imaginary space , or give the checke to his immensity by any parallel distance locall . But hee is said to be without the heavens , in as much as his infinite Essence cannot bee contained in them , but necessarily containes them . Hee is so without them , or if you will , beyond them , that albeit a thousand more Worlds were stowed by His powerfull hand each above other , and all above this ; Hee should by vertue of His infinite Essence , not by free choyce of will , or mutation of place , bee as intimately coexistent to every part of them , as Hee now is to any part of this Heaven and Earth which wee see . This attribute of Divine immensitie was acknowledged , and excellently expressed by many of the Ancient Philosophers , but most pithily by some of the Ancient Fathers . Before all things , saith * Tertullian , God was alone , and hee was to himselfe , world , place , and all things . The manner of his coexistence with the world , * Philo the Iew well expressed : God filleth all things , yet is contained in none , containing all . The vicinity of His Essence preserveth their Essences more truly than the symbolizing qualities of their naturall places doe . And even this efficacy of symbolizing or preserving qualities , flowes as immediately from his essentiall presence , as the passive aptitude of bodies preserved by them , doth . The more the places are through which bodies naturall swiftly move , the lesse properly they are in them . In analogy to this condition of naturall bodies , the more capable man is of all knowledge , the more lyable his capacity is to distraction , as consisting rather in united perfections , than in firme and indivisible unity of perfection . And therefore it is often said of most pregnant wits , qui ubique est , nusquam est , He that is every where , is no where . Or he that ingageth himselfe to all courses of life , goeth through with none . But of God , who is perfection it selfe , not by aggregation , but by absolute unity of Essence ; that of Saint Bernard is most admirably verified , Nusquam est , & ●bique est , Hee is no where , because no place whether reall or imaginary can comprehend or containe him : He is every where , because no body , no space , or spirituall substance can exclude his presence , or avoid the penetration of his Essence . But Saint Gregories Character of Gods ubiquitary presence and immensity , is more lively and full . Deus est intra omnia non inclusus , extra omnia non exclusus , supra omnia non elatus ; God is within all things , yet not shut up , or inclosed in them ; he is without all things , yet not excluded from them ; hee is above all things , yet not elevated or exalted by them ; hee is below all things , yet not burdened or depressed by them . Greg. in Psal . 139. 7 Anselmus notwithstanding ( had not long custome or generall consent prescribed too strōgly against him ) would have reformed this kinde of speech , Deus est in omni loco , God is in every place , by changing one particle , Deus est cum omni loco , God is with every place . This Criticisme of his , though well approved by some good writers ; whilest they dispute against such as say God was every where , before any place was , yet ( in my opinion ) the use of it , were it as common as the other , which he sought by this to correct , would cōceale much matter of admiration , ( which the description of immensity used by Saint Bernard and others promptly suggests ) if not occasion or suggest an erroneous imagination of coextension in the Divine Essence . The bodies which are contained in places , are truly said to be with the places which containe them , and the places with them ; and wee may distributively averre , that every body is with every place , and every bodily substance is with its mathematicall dimen●ions , in the same place with it . But so to be in every place , in every least part of every body , as not to bee contained in any or all of them , though we should multiply them in infinitū , doth exclude all conceipt or coextension with thē , and much better notifie the indivisible unitie of Gods immensity , & the incōprehensiblenes of his essentiall presence , than if wee should say he were with every place . But as no Characters of the incomprehensible Essences ubiquitary presence doe so well befit it , as these that intimate more to our cogitations than we can in words expresse : So of this kinde I have found none , from which I have received so full instruction , or reaped the like fruits of admiration , as from that of Trismegist , Deus est sphaera , cujus Centrum est ubique , cujus peripheria nusquam , God is a sphere , whose Center is every-where , whose circumference is no where . Not the least particle of this universall Globe or sphere , but is supported by the indivisible unity of his Essence , as by an internall Center . And yet neither the utmost circumference of this visible world , nor any circumference conceiveable , can so circumscribe or comprehend his essentiall presence , that it might bee said , thus farre it reacheth and no further . For albeit hee would crowne the convexity of these Heavens with others , so much higher and more spacious , than these Heavens , as these are than the Earth , and continue this course unto the worlds end : yet all should bee comprehended in his Essence ; it could not be comprehended in any . Their circumference should still be somewhere , whereas his Essence , though still inlarging ( by this supposed daily exercise of his power ) the bounds of its actuall coexistence with these new creatures , is in it selfe altogether boundlesse . Omnipotency it selfe , cannot pitch a circumference to it , because nothing can be , but it must be in it , which onely truly is , and cannot bee contained in any thing imaginable . In that all things are contained in him , he is rightly resembled by a sphere , which is of al figures the most capacious . In that all things cannot comprehend him , He is rightly resembled by a sphere whose circumference is no where . 8 Two points notwithstanding in the former resemblance seeme difficult to mens conceipts ; but more difficult it is fully to expresse what may rightly be conceived concerning them . The former difficulty is , how a Center should be conceived to be every where : The second , how the indivisibility of Gods presence in every place , should bee compared unto a Center . To the former it may be sayd , That as the divine Essence by reason of its absolute infinity , hath an absolute necessity of coexistence with space or magnitude infinite : so were it possible there should bee ( as some Divines hold it possible there may be ) a magnitude or materiall sphere actually infinite ; this magnitude could have no set point for its Center , but of every point designable in it , wee might avouch this is the Center as well as that . Every point should have the negative properties of a sphericall Center ; there could be no inequality betweene the distances of severall points from the circumference of that which is infinite , and hath no bounds of magnitude . To the second difficulty it may bee said , The manner of divine presence or coexistence to every place or parcell of bodies visible , is rightly compared unto a Center , in that it hath no diversity of parts , but is indivisibly present to all and every part of things divisible . His presence againe is herein like to magnitude actually infinite , in that it can have no circumference . But whether the divine Essence may have as perfect actuall coexistence to every point or Center , as it hath to every least portion of magnitudes divisible , cannot so cleerely bee inferred from the indivisibility of divine immensity , because the indivisibility of Centers or points , and of spirituall substances are Heterogeneall , and Heterogenealls are oft-times assymmetrall , that is , not exactly commensurable . Hence the most subtill Schoole-men or metaphysicall Divines , as well ancient as moderne , resolve it as a point irresoluble by humane wit , whether a mathematicall point or Center can be the compleat and definitive place of an Angell , albeit they hold the Angelicall natures to bee as truely indivisible , as points or Centers are . But it is one thing for an immateriall or spirituall Essence to have true coexistence with every Center , another to be confined to a Center , or to have a definitive place or coexistence in it . And whatsoever may bee thought of Angells ; of the Divine Essence we may say , that he is as properly in every Center as in every place , seting wee acknowledge Him to bee alike incomprehensibly and indivisibly in both . The manner of his indivisibility we conceive by his coexistence to a Center . His incomprehensiblenesse , by his coexistence to all spaces or places imaginable , without coextension to any , without comprehension in all . We may in no case imagine , that there is more of God , or that God is more fully in a great space than in a little ; in the whole world , than in a man or little world . For this once granted , an Asses head should participate the essentiall presence of the Deity in greater measure than a mans heart doth . But in what respects God is said to bee more specially present in one place than in another , or to be present with some , and absent from others : hereafter . 9 The absolute perfection of this Attribute , in whose right apprehension or conceipt many other divine perfections , according to our manner of conceiving them , are as it were couched or lodged , may best bee gathered by opposition to the imperfections of bodies or materiall magnitudes . A body though of Homogeneall nature , suppose a Pole or stone fixed in the earth , invironed above with water and the ayre , can have no coexistence with these divers bodies , otherwise than according to the diversity of its owne parts : that part of it which hath coexistence with the ayre , can have no coexistence with the earth or water . Farre otherwise it is in God , whose absolute infinity in that it is not composed of parts , but consists in perfect unity , cannot bee coexistent to any place after any other manner than He is coexistent to all , that is , by indivisible unity or identity , Wheresoever He is ( and Hee is every where , ) He is unity it selfe , infinity it selfe , immensity it selfe , perfection it selfe , power it selfe . All these branches of quantity , in which we seek to ingrasse so many sorts of infinities , thereby to expresse or resemble His incomprehensible nature , do flow from participation of his infinite presence . Vnlesse He were infinitie or immensity it selfe , there could be no magnitude , no measure quantitative , by whose multiplication wee could in any sort gather or guesse what immensitie or infinitie meant . That imaginary infinitie which wee conceive by succession or composition of parts ( for their severall extensions finite , though in number infinite ) is but a transient raye or beame of that actuall and stable infinitenesse , which Hee possesseth in perfect unitie , without any imaginary diversity of parts united . Had his immensity any diversity of parts , there should be more power in many parts , than in one , or few : unto the full exercise of his whole power or force , there should bee a concurrence of all parts required : & this concurrence of parts in number infinite , would perhaps be impossible . Infinitum transire non potest . At the least , were divine power so lodged in divine immensitie , as strēgth or power is in our bodily faculties , it could not bee so omnipotent , as we beleeve it is . Our strength or force is alwaies increased by unition or cōtraction of severall parts ; His power can receive no increase seeing his immensity excludes al division , & doth not so properly include , but rather properly is , Vnity it selfe . 10 The Prophets and other holy men in their patheticall expressions sometime speake of God as farre absent , because his powerfull presence is not manifested in such sort as they could wish . Oh that thou wouldest rend the Heavens ( saith the Prophet Esa . c. 64. 1. ) that thou wouldest come downe , that the mountaines might flow down at thy presence : As when the melting fire burneth , the fire causeth the waters to boile : to make thy name knowne to thine adversaries , that the Nations may tremble at thy presence . When thou diddest terrible things which wee looked not for , thou camest downe , the mountaines flowed downe at thy presence . But to indoctrinate us , that this description of his powerfull presence did include no dogmaticall assertion of his locall descent , no denyall of his being everywhere , or filling every place by his essentiall presence : the same Prophet elsewhere pictures out his immensity to us under the shape of a Gyant able to squeze the whole Globe of Heaven , Earth & waters ; Who hath measured the waters in the hollow of his hand ? & meted out heaven with his span , and comprehended the dust of the earth in his three fingers ( after such a manner as men take up dust or sand ) and weighed the mountaines in scales , and the hills in a ballance ? Esay 40. 12. Behold the Nations are as a drop of a Bucket , and are counted as the small dust of the Ballance . Behold , he taketh up the Isles as a very little thing . All Nations before him are as nothing , and they are accounted to him lesse than nothing and vanity , vers . 15. 17. Thus hee linketh his essentiall presence with his power and knowledge . Why sayest thou O Iacob , and speakest O Israel ; My way is hid from the Lord , and my Iudgement is passed over from my God ? Hast thou not knowne ? hast thou not heard , that the everlasting God , the Lord , the Creator of the ends of the Earth fainteth not , neither is wearie ? there is no searching of his understanding . vers . 27 , 28. Yet Iob in his anguish had almost said as Iacob did ; O that I knew where I might finde him ! that I might come even to his seat ! I would know the words which he would answer me & understand what he would say unto me . Behold , I go forward but he is not there , and backward but I cannot perceive him : On the left hand where he doth worke , but I cannot behold him : he hideth himselfe on the right hand , that I cannot see him . Iob 23. 3 , 5 , 8 , 9. But though he might hide himselfe from Iob , yet could not Iob hide himselfe or his wayes from him : for so he confesseth in the next words , He knoweth the way which I take , vers . 10. Whither shall I goe ( saith the Psalmist ) from thy Spirit ? or whither shall I flye from thy presence ? If I ascend up into Heaven , thou art there : if I make my bed in Hell , behold thou art there . If I take the wings of the morning and dwell in the uttermost parts of the Sea ; even there shall thy hand lead me , and thy right hand shall hold me , &c. Psal . 139. vers . 7 , 8 , 9 , 10. Thou hast possest my reines ; thou hast covered me in my mothers wombe . These and the like straines of other godly men , argue a sympathy of Gods essentiall presence , not onely invironing their bodies , but penetrating their soules , and diffused through their hearts . His coexistence with all , his essentiall presence or inhabitation in all , is the same , although the worldly minded take no notice of it . And when it is sayd , that he beholdeth or knoweth the ungodly afarre off , this language fitly expresseth their conceit of him , and of his essence . They consider not , that hee is alwayes neere unto them , alwayes about them , alwayes within them , but in heaven onely , whither their thoughts seldome ascend . And according to their misconceit of him , so it happens to them , they imagine him to be farre distant from them , and his helpe and succour in their distresse comes slowly to them , as if it had too farre to goe . CHAP. 6. Of Eternity , or of that branch of absolute infinity , whereof successive duration or the imaginary infinity of time , is the modell . 1 WHatsoever hath beene , or rightly may be conceived of divine immensity , will in proportion as well suit unto eternity . And unto this Divine Attribute is that of Tertullian as applyable : [ Ante omnia Deus erat solus , & erat sibi tempus , mundus , & omnia : ] Before all things were , God was , and he was unto himselfe time , the world , and all things else . We cannot properly say , He was in time before he made the world . For as Saint Augustine acutely collects , if he which alwayes is , and was , and is to come , had alwayes beene in time ; hee could not have beene before all times , nor could he be , as we beleeve he is , as truly before all times future , as before all times past . His eternity then , is the inexhaustible fountain or infinite Ocean , from which time or duration successive ( in what finite substances soever they bee seated , ) with all their severall branches or appurtenances , doe perpetually flow ; and unto eternity , they have if not the same proportion , yet the same references , the same dependances on it , which finite and created magnitudes have to Divine immensity . * As there was from all eternity a possibility for us to bee before wee were ; so our actuall being or existence , whilest it lasteth , is composed of a capacity to be what we are , and of the actuation or filling of this capacity . Life ( sensitive especially ) is but the motion or progresse of this capacity towards that which fills it , or as it were a continuall sucking in of present existence , or continuation of actuall being , from somewhat praeexistent . Vnlesse the vegetables , by which our life is continued , had existence before they become our nutriment , they could not possibly nourish us , or continue us in that estate of being which we have . Nor could these Vegetables themselves exist , unlesse they did draw their existence or continuation of their being , from that which did every way exist before them ; and unto which they doe by motion or continuation of their being approch . So that future times , and all things contained in time it selfe , presuppose a fountaine of life , as truly praeexistent to their future terminations or motions , as it was to their beginnings . That description of time [ tempus edax rerum , ] as if it were the devourer of all things which are subject to alteration , did rellish more of poeticall wit , than of any metaphysicall truth . For if time did devoure al things which are brought forth in time , what is it that could possibly nourish them , or continue their being from their beginning to their end ? whilest the time appointed for them lasts , they cannot possibly be consumed or perish . Nothing there is that doth or can desire its owne destruction , nor long after the presence or fruition of that , which doth devoure or destroy it . All things naturally desire the continuation of such being , as they have ; which notwithstanding things temporall cannot have , but from the continuation or fruition of time . Time then it is not , but their owne motions or endeavors to injoy or entertaine time approching , which doth waste or consume things temporall . We naturally seeke to catch time , and it is the nature of time , though continually caught , not to be held by us . This nimblenesse of time , is so like unto the swift progresse of motion , that some acknowledge no difference at all betweene them . Whereas in true Philosophy , the length of time passing by us , is onely notified by motion . Motion in true observation goes one way , and drives time another , as the streame which runnes Eastward , turnes the Wheele Westward . Our actuall being or existence slides from us with time , and our capacity of being , continuing still the same , runnes on still , being alwayes internally moved with desire of actuation or replenishment . And this replenishment cannot otherwise bee gotten , than by gaining a new coexistence with time approaching , whose office , designed by Eternity , it is to repaire the ruines which motions present or past have wrought in our corruptible substances . The best of our life , the very being of things generable ( as * Plotinus excellently observes ) is but as a continuall draught or receipt of beeing from the inexhaustible fountaine of life . Nature , saith he , ( meaning the nature of things generable ) hastens unto that being which is to come , nor can it rest , seeing it drawes or suckes in that being which it hath by doing now this and now that , being moved as it were in a circle with desire of Essence or of Being what it is . Nor are we men , or any creatures ( specially generable ) permitted to draw or sucke so much of our proper being from the fountaine of Eternity , at once , or in any one point of time , as we list . We have our portions of life or selfe-fruition distributed piece-meale and sparingly unto us , lest too much put into our hands at once , might make us prodigall of the whole stock . As may yonglings by their parents too much bounty towards them , whilest their experience is small , overthrow themselves and their posterity . And nimblest wits , for the most part , runne through largest fortunes in least time ; usually shortning their dayes by taking up pleasures ( due in their season ) beforehand , seeking as it were to enjoy the fruits of many yeres duration all at once . Whereas fruition of delights and pleasures should be measured by the capacity of our estate or condition ; as wise men fit their expences according to the tenour of their revennues . 2 Albeit the constant motion of the Sunne and Moone be appointed by the Creator as a common standard for the measuring of all times : yet every thing temporall , or endowed with duration measurable by the motion of the heavens , hath its proper time , which in all of them is no other than a participation of eternity . And hee should define the severall branches of time most exactly , that could number or decipher the severall actuatiōs , draughts or replenishments , which are derived from the infinite fountaine of life & being , to fill the capacities , or satiate the internall desires of things temporall . And albeit the motion of the heavens bee constant and uniforme ; yet the duration of things temporall or sublunary ( though measured by their constant motion ) is capable of internall contraction and dilatation . Some things have a kind of a double duration , and runne a course of time as it were indented . Life , albeit in it selfe most sweet , yet in us is often charged with so * great a measure of sowre occurrences , that were it at all or most times , as some whiles it is , the fruition of it could not quite the paines we are put to in preserving it . And the worse our estate is , the longer it seemeth to bee such , because vitall existence or duration , through distraction of mind , or vehement motion , seemeth divided into more parts , then without such impulsions it could take notice of . In griefe or paine wee strive to thrust time present apace from us , that some other may come better attended . In delight or pleasure wee seeke to arrest it , and wish to have our joyfull moments fixed , or to have them still to returne and goe , so that wee might prolong our daies by living the same times over and over again , as men often walke longer in pleasant gardens , then in vast fields , by often resuming the same short walkes . Were it possible for us to stay those gratefull parcels of time , till new ones come with like supply ; the current of pleasure , thus damnd vp , would swell ; and our fruition of such imperfect existence as we have , would be much more perfect and entire . But seeing the pleasure of borrowed life , is to the identity of being , but as water to the pipe , through which it runnes ; all the remedy wee have against welcome times departing from us , is to regain the like , and make up the unity of our existence of selfe-fruition by equivalency . The gluts or gushes of pleasure , may at one time bee much greater than at another , yet still transient , never consistent . The fruition of them cannot possibly be entire : begotten and dying in every moment ; they are , and they are not in a manner , both at once ; so that we lose them as we gaine them . 3 The Angelicall natures , albeit they account not the continuation of their duration , nor number the portions of their participation of eternity , by the motion of the heavens , as being not fed with expectance of that time or successiō , whose opportunites wee watchfully attend : yet their desires ( more fervent by much then we have any ) to continue what they are , witness they have not all that in present possession , which is allotted to their compleat duration . Nothing , being the foundation as well of angelical excellēcies , as of our mediocrities , makes them uncapable of that entire selfe-fruition , which is essentiall to him which made thē of nothing , being made of none . He , as he is of himselfe without beginning , so is he entirely in himselfe , and can acquire nothing by succession . He desires not his own duration , which none can give him , nor needs he to desire it , because it is alway entirely & indivisibly present , without possility of addition . For how should Essence it selfe , or infinity of being , get ought to morrow , which to day it hath not ; or lose ought to day which yesterday it had . The first branch of impossibility which we can conceive as incident to him , that is thus truly infinite , is , not all times to containe within himselfe all fulnesse of joy , however possible . He is life it selfe , & therfore life truly infinite . And infinite life , being infinitely sweet , containeth joy truly infinite ; altogether uncapable of any addition or diminution . As in a body infinite ( could any such be ) there could be no middle or extreams ; so neither can infinite life admit any parts , as being indivisible into duration subsequent & precedent . Natures , capable of these differences , have alwayes the one accomplished by the other . Time comming ( as we said before ) repaires the losses of time going , and perfects or supports things naturall by successive continuance of present being . But perfection it selfe can no more bee perfected , than whitenesse can be dyed white . Life , or Essence infinite , excludes vacuity , or capacity of resumed acts to fill up the measure of actuall existence , or fruition of being . In that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All-sufficient , he can want nothing ; and to him that can want nothing , all must be present . We must then conceive of the Divine Essence , as infinite , not onely in life , but in the degrees or acts of life : which in the eternall cannot be many , but onely take the denomination of plurality , from things decreed . As Hee is said Everlasting with reference to the perpetuity of succession , which still supposeth his interminate existence , as present to the whole and every part of it . Consider him in himselfe , and He is every way indivisibly infinite , and interminable ; not onely because Hee had no beginning , nor shall have ending : For so might time or motion be held interminable , could the Heavens have beene created from Everlasting ; whose revolutions neverthelesse or successive parts of motion , should have beene truly numerable , and therefore terminable ; whence whatsoever had beene contained within their circuit , should still have gotten somewhat which before it had not , either addition of duration , or ( which is all one ) continuance of their first existence , or some new Acts of life , of sense , or reason . But unto Essence infinite , none of these can accrue . If they could , as yet he should not be , nor ever could Hee bee actually eternall , but everlastingly onely by succession . For Eternity , as Boetius hath well defined it , is the entire or totall possession of interminable life , all at once or together . Howbeit these termes of totall fruition or possession , may seeme to include some parts , though not in the life possessed , yet in the possession of it ; which ( I take it ) was farre from this good Authors meaning . What meant he then to use such tearmes ? onely to exclude succession , which hath a totality of Being , but not altogether , or all at once . As the next houre , and whatsoever shall have successive duration in it , shall bee wholly and fully existent ; but so as one part shall goe before , another come after . So is not that duration which is interminable . But in what sense totality is attributed to essence or duration infinite , will better appeare in the issue of these explications . This definition of Boetius , though conceived in such termes as might minister occasion of wrangling in subtile disputes ; doth notwithstanding imprint a more lively character or notion of the Everliving God his infinite happinesse , than Aquinas definition doth , though very artificial : [ Aeternitas est duratio manens , uniformis , sine principio , & fine , mensurâ carens , ] Eternity , is a duration uniforme , and permanent , without beginning or end , uncapable of measure . 4 But * Plotin ( in mine opinion ) gives a more deepe and full apprehension of it in fewer tearmes ; [ Aeternitas est vita infinita ] Eternity is infinitie of life . And such we gather it to be , because it is the university or totality of life , and can lose nothing , in that nothing of it is past , nothing to come . He addes withall , that these termes of Being , All , whole , or losing nothing , are added onely for explication of that , which is sufficiently contained in these words , Infinite life . In the same Treatise he excellently observes , when we say , That is Eternal , which alwayes is : ( as the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbatim signifies ) this * alway , is added for declaration sake , and yet being assumed to expresse the uncorruptiblenesse , or indeficiency of that which is Eternall ; it breeds a wandring imagination of plurality or indivisibility of duration . The best medicine , by his prescription , for purging our brains of this erroneous fancy , were to enstyle Eternity onely with the name of Entity or Being . But as being is a name sufficient to expresse Essence , and Essence it selfe , or essence independent a full expression of Eternity : yet because some Philosophers comprise generation , or the being of things generable under the name of Essence , it was behooveful for our better instruction , to say , that is Eternall , which alwaies is , & cannot cease to be . Whereas in true Philosophicall contemplation , it is not one thing , truly to bee , and alwayes to Be. There is no greater difference betwixt these two , than to be a Philosopher , and to be a true Philosopher . Now there can be no truth in saying , he is a Philosopher , who is no true Philosopher , for [ ens & verum convertuntur ] The Entity of every thing necessarily includes the truth of every thing . Notwithstanding because some doe counterfeit Philosophy , or falsly usurpe the name of Philosophers ; we give the title with an addition to such as wel deserve it , and enstyle them , by way of difference from the others , true Philosophers . And in like manner , when we say , That is eternall , which alwayes is ; wee seeke to notifie no more by this universall note , Alwaies , then that it hath a true and no counterfeit , no second-hand or dependent Being . Another secondary and subordinate use of the universall signe , alwayes , added to entity , is , to intimate the interminable , indistinguishable & indivivisible power , which needeth nothing besides that which it actually and for the present hath . Now it hath All , that is or can bee , in that it truly Is : for true entity is absolute totality , and unto totalitie , nothing is wanting . But that which is in time comprehended , how perfect or totall soever it may bee in its kinde , besides other wants , alway needs somewhat to come , never fully besped of time . On the contrary , that which so is , as it needs no after being , and cannot be brought within the lists of time , either determinate , or in succession infinite , but now hath whatsoever is expedient to bee had : this is that , which our notion of Eternity hunteth after . That which thus is , hath not its Essence or Being delivered unto it enwrapt in quantity , but is precedent to all quantity or mensuration . Farre otherwise have things generable their being , as it were spun out from divisibility . The very first being which they have supposeth quantity , and as much as is cut off from the draught or extension of their duration , so much they lose of their being or perfection . 5 Ignorance of this Plotinicall Philosophie hath much perplext some Logi●ians , questioning whether Socrates in the instant of his dissolution or corruption , be a man , or corps , or both . To be both implyes a contradiction ; these two negative propositions being simply convertible , No corps can be a man , no man can bee a corps . And yet there is as much reason , that he should in this instant bee both as either . For true resolution we are to say , He was a man , and shall be a corps , or he ceaseth to bee the one , and begins to be the other . But the Being or existence of both being mensurable by time , must needs bee divisible , and for this reason , not comprehensible by an instant which is indivisible . But Plotins conclusion is , whilest wee seeke to fit that which truly is , with any portion of measure or degree of quantity , the life of it being thus divided by us , loseth its indivisible nature ; We must then leave it ( as it is ) indivisible , as well in life or operation , as in Essence , and yet infinite in both . Of time , no part truly is , but the present , which is never the same : and as one questioned ( in that age wherein the Art of Navigation was imperfect ) whether Navigators were to be reckoned amongst the dead or the living : So it is more doubtfull then determinable , whether time participate more of being , or of not being ; yet as is time , such is the nature of things brought forth in time . But Eternity ( being the duration of Him who onely Is , being made of none , but Maker of all things , and the dispenser of Time it selfe into its portions ) as * Ficinus describes it , is as a fixed instant or permanent Center , which needs no succession for supply ; all sufficient to support it selfe , and all things else . The same Writer not unfitly compares Eternity to a Center in a Circle ; and time to the points or extremities of the lines in the Circumference , alwayes so moving about the Center , that were it an eye , it might view them all at once . Yet must we not hold Eternity to be indivisible , after the same manner that points or Centers are . These are indivisible , because they want the perfection of that quantity , whose parts they couple . Eternity is indivisible by positive infinite , as containing all the parts or perfections possible of succession in a more eminent manner , then they can be contained in time it selfe , which ( as Plato wittily observes ) is a moveable image of Eternity . This difference betwixt the indivisibility of an instant or moment , and Eternity , may perhaps make the solution of that seeming contradiction lesse difficult then it is to some great Schoolemens apprehensions : [ Petrus in aeternitate agrotat , Et , Petrus in aeternitate nō aegrotat . ] Peter is sick in eternity , Peter is not sicke in eternity . This affirmation & deniall , in one and the same indivisible instant or limited portion of time , would inferrean indivisible contradiction , which in eternity they doe not . And yet is Eternity more indivisible than an instant , but indivisible after another manner . 6 But I know not how it comes to passe , that the true shadow of perfection it selfe , is oft-times more apparant in things most imperfect . Natures more perfect ( by a borrowed perfection ) hold the meane betweene them ; Out of both we may spell more than we can put together , for right expressing the nature of perfectiō it selfe . The prime matter , though of things created most imperfect , is of creatures sublunary , most like unto the Creator , in being ingenerable and incorruptible ; in that it is the Alpha whence all things generable spring , and the Omega into which they are resolved : Yet is the prime matter most contrary to its Maker , in that wherein it doth resemble Him. It is in a sort or manner , all things generable , but perfectly nothing , as wanting the true unity of Entity , or determinate Being . The Creator or Essence it selfe , is the incomprehensible perfection of all things , without participation of their imperfections . The Earth againe is like the Eternall Founder in permanency and immobility , but this it hath from its naturall dulnesse ; whereas the perfection of this shadow is in Him from the infinite vigour of his vitality . The swift motions of the Heavens , or motion as swift as we may imagine , is as a middle terme of proportion between the Earths immobility , and the supermotion , or more then infinite mobility of the Deitie , which we tearme the infinite vigour of his vitality . Instants in this are most like Eternity , in that an infinite number of them added together , yeelds no increase of quantity : Nor doth Eternity receive addition from succession infinite , which most unlike it in being divisible , doth yet better expresse the positive infinity of it , than instants can doe . Eternity againe , is like a fixed Center , because indivisibly immutable ; yet withall most like a circle . And Trismegists description of the Deity , commutatis commutandis , as well exemplifies the Eternity , as the immensity of his nature . Eternity is a circular duration , whose instants are , alwayes , whose terminations or extremities never were , never shall be : It is coexistent to every parcell of time , but not circumscriptible by any : succession infinite cannot be coequall to it . For albeit the motion of the Heavens , or other notifications of duration divisible , should continue the same , without interruption or End : yet every period and draught of time , we can imagine , shall still fall within Eternity , now totally existent ; and which hath beene , is , and ever will be unto every minute or scrupe of time , that hath beene , is , or shall be , alike everlastingly coexistent , not by acquisition of any new successive parts , but by indivisible and interminable unity . 7 We cannot perhaps properly say , that God shall be after all times or durations to come ; for duration must flow from His Everlasting Being without end . And what can be after that which hath no end ? And here we suppose , that albeit time or duration successive had their actuall beginning with the creatures : yet there shal be , or may be , if not a time , yet some duration successively infinite . And that onely is after this manner , infinite , unto which somewhat of the same kinde may still bee added . Thus , as in the continued and divisible quantities , [ non datur minimum . ] There is no fraction so little , but may be lesse ; and as in numbers [ non datur maximum ] There is no number so great , but it may be made greater by addition : so in successive duration [ non datur ultimum . ] It may be truly said to last for ever , because it can have no last portion . But howsoever we cannot properly , or without exposing our speech to captious exceptions , say , that eternity shal be after all time or duration successive ; ( seeing this may seeme to import , that duration or succession shall finally cease : ) yet that eternity ( being duration , actually , interminably and indivisibly , not successively , infinite ) now is , and ever was , as infinitely praeexistent or precedent to all ages , or successions comming towards us , one way ; as it is and was to the worlds nativity , or the first out-going of time , the other way . This is a point which we must beleeve , if we rightly beleeve God to bee Eternall , or know what Eternity is . A point , which would to God they had seriously and in heart considered , which have had Gods eternall decree and the awards of it , most frequently in their mouthes and pens . And he is no Christian that would deny whatsoever is by God decreed , was so decreed before all worlds : So is he no Christian Philosopher , much lesse a true Christian Divine , that shall refer or retract the tenor of this speech [ Before all worlds ] to that only which is past , before the world began . Whatsoever can be more properly said or conceived to be past , then to be yet to come , or to bee in every moment of time designable , can have no property of Eternity . For that onely is Eternall , which alwayes is , and so alwaies is , that it hath precedence or praeexistence infinite to all successions , which way soever wee looke upon them , or take their beginning , whether backwards or forwards . It was a great oversight ( or rather want of insight into the nature of this great Sphere or visible world ) in Lactantius , ( otherwise a learned Christian ) not onely to deny there were any Antipodes , but to censure the Philosophers ( which had gone before him ) of grosse ignorance or infatuation , for avouching this truth , now manifested to meaner Scholars , or more illiterate Christians , than any which Lactantius taught . A greater ignorance it would be in us which acknowledge this truth , to say these Antipodes were under the earth , and the inhabitants of Europe and Africa onely above it ; or that the Heavens were as farre under our Antipodes , as they are above us . For whosoever walkes on the earth , whether in this Region or that , whether at the halfe or full Antipodes , is above the earth . And every part of the Heavens unto which the lookes of men are erected , as well the Nadir as the Zenith , as well the South pole as the North-pole is above the earth . And as the Heavens are every way above the Earth , so is Eternity every way before all worlds , before all times . As we beleeve this visible world and all things in it , had a beginning ; so we expect it shall have an end : Now the eye of Eternall Providence lookes through the world , through all the severall ages , successions , or durations in the world ; as well from the last end to their first beginning , as from their first beginning to their last end . There is no period of time to us imaginable , which is not so invironed by Eternity , as the Earth or Center is with the Heavens ; save onely that the Heavens are finite , and Eternity infinite . So that the Heavens though far every way , are no way infinitely above the Earth ; whereas Eternity or Gods eternall decree , are every way infinitely before all worlds , before all times . In this sense , were it possible , the world might have beene created , or motions continued from everlasting ; the Eternall , notwithstanding , should have been everlastingly before them . For that period of motion which must terminate the next million of yeares , shall have coexistence with Eternity now existent ; whose infinity doth not grow with succession , nor extend it selfe with motion ; but stands immovable with times present , being eternally before times future , as wel in respect of any set draught or point , whence we imagine time future to come towards us , as in respect of the first revolution of the Heavens , whence time tooke beginning . Or , to speake as we thinke , it is impossible to conceive any duration to be without beginning and ending ; without conceiving it circular , and altogether void of succession . Notwithstanding , if any list to imagine time both wayes everlasting ; the continuity of it may be best conceived by the uninterrupted fluxe of an instant ; and the stability of eternity , by the retraction of such a perpetuall fluxe into one durable o● permanent instant . 8 O● , not to suffer the remembrance of childish sports altogether to passe without any use or observation , if not for composing some greatest controversies amongst learned men , yet for facilitating contemplation in one of the greatest difficulties , that Philosophy , whether sacred or humane , affords to the conceit of the most curious . The difficulty is , how eternity being permanent and indivisible , should have coexistence with succession or motion . We have seene a Top turne so swiftly upon the same center , in a manner , that it seemed rather to sleepe or rest , than to move . And whilest it thus swiftly moved , any bright marke or conspicuous spot , how little soever , seemed to be turned into an entire and permanent circle . Seeing motion thus swift , may be procured by a weake arme , it will be no hard supposal to conceit that a mover of strength and vigour infinite , should be able to move a body in a moment . Admit then the highest visible sphere should be moved about in a moment ; all the several parts of successive motion , which now it hath , would be contracted into perfect unity : which whether it should be called a cessation from motion , or a vigorous rest , or a supermotion , actually containing in it parts of motion successively infinit , were not so easie to determine . If thus it were moved about in an instant , the nature of it supposed to be incorruptible , and the mover immortall , remaining still in the same strength and minde ; he would not move it more slowly this day or yeare , than he did the former . This supposition admitted , there should bee not onely parts successively infinite of one revolution , but revolutions successiuely infinit in one and the same instant . Or to speake more properly ; As these revolutions should not properly be termed motion , but rather the product of motions infinitely swift , united or made up into a vigorous permanency : so should not the duration of one or of all these revolutions bee accounted as an instant or portion of time , but a kinde of eternity or duration indivisibly permanent . The motion of the eight sphere supposed to be such as hath beene said , that is motion infinitely swift , or not divisible by succession ; the Sunne moving successively as now it doth , should have locall coexistence to everie starre in the eight Sphere , to every point of the Eclipticke circle wherein it moves , at one and the selfe same instant , or in every least parcell of time . Every Star in the eighth sphere , every point should be converted into a permanent circle ; and so in one circle there should be circles for number infinite , as many circles as there bee points or divisibilities in the Ecliptique circle . Thus in Him that is eternall , are Beings infinite , and in Eternity are actually contained durations in succession infinite . The former supposition admitted , we could not say that the inferiour Orbes , moving as now they doe , did move after the eighth Sphere , but that the times of their motion were eminently contained in it . For the eighth Sphere being moved in an instant , should lose the divisibility of time , and the nature of motion , with all the properties that accompany them , not by defect , ( as if it no way comprised them , ) but by swallowing up time or division successively or potentially infinite , into an actuall permanency . By this supposition of passive motion made infinitely swift , by the strength of the mover , and improved into a kinde of actuall indivisible permanency , we may conceive of the first Movers Eternity , as Mathematicians conceive the true nature of a Sphere , by imagining it to be produced by the motion of a semicircle upon the Axis . For let the Eternall be but thus imagined to bee an intellectuall sphere , capable of momentary motion or revolution throughout this world ; and the indivisible coexistence of his infinity , to every part of time and place , will be very conceivable . Yet as Mathematicians perswade not themselves , their figures are produced by motion , but rightly conceive their nature to be such without any production , as if they were so produced : so let eternall duration bee esteemed more indivisible , than the unity of motion conceived as infinitely swift , yet not made indivisible by such swiftnesse of motion , but indivisible onely of it selfe , and by the infinite vigour of his vitall essence , wherein all the perfection of motion or rest , are ( if I may so speake ) indivisibly tempered , or ( lest I should bee mistaken ) eminently contained . The same proportion which motion contracted into stability hath unto succession , hath divine Essence to all other Essences , eminently containing all , no one kinde formally . This divine Essence , whose essentiall property we conceive Eternity to be , is truly the totality of being ; * a totality not aggregated of parts , but rather ( as Plotine intimates ) producing all other parts or kindes of being . Eternity likewise is a totality of duration , not aggregated of parts , nor capable of accesse or addition ; but rather a totality from which all durations or successions flow , without resolution or diminution of its infinite integrity . As if a body should cast many shadowes of divers shapes in a running streame , the shadowes vanish and are repayred in every moment , without any diminution of the bodie . CHAP. 7. Of the infinity of Divine Power . 1 THe circumstances of time and place are presupposed , the one as spectator , the other as stage to all things , which wanting place or time , or being it self , present themselves anew in their proper shape and forme . But of things so presented , operation or power in their kinde is the native and immediate property . Nothing that hath any proper seat or existence numerable in this spacious Amphitheatre , but is fitted for acting some part or other usefull for the maintenance of the whole . Now all operation or power , which ( according to the variety of things created ) is manifold and diverse , doth give but such a shadow of that infinite power , which is eminently contained in the union of infinite Essence , as time and place did of his immensity and eternity . The force and vertue of some things may perhaps more properly be termed strength or power passive , then operation . Howbeit even in the earth and earthly bodies , by nature most dull , there is a power or strength to sustaine waights laid upon them ; a power to resist contrary impulsions , which perhaps essentially includes an active force or operation ; a power of swaying to the center , which is no more passive than active , but a meane betwixt both . Even in the dullest body that is , there is a secret force or slow activity to assimilate other things to themselves , or to preserve symbolizing natures . In bodies lesse grosse and more unapt to resist violence offered , as in the windes , vapours , or exhalations , or in the spirits or influences which guide our bodies , we may perceive an active force or power motive fully answerable to the greatest passive strength or resistance . Other Elements or mixt bodies , are indued with an operative power of producing the like , or destroying contraries . Celestiall bodies , the Sunne especially , have a productive force to bring forth plants out of their roots , to nourish and continue life in al things . It is perhaps impossible , for any thing , that hath not being of it selfe , to receive infinity of being in any kind from another , though infinite . Impossible for the fire , because the substance of it is finite , to be infinitely hot ; but were it such , it would be infinite in operation . 2 As the Author or first setter forth of all things operative , who alone truly is , surpasseth all conceit of any distinct or numerable branch of being : so is his power more eminently infinite in every kinde , than all the united powers of severall natures , each supposed infinitely operative in its owne kinde , and for number likewise infinite , can bee conceived to be . Now what was generally observed before , that things by nature most imperfect , doe oftentimes best shadow divine perfections , hath place againe in this particular . Gods infinite power is clearliest manifested in creatures which seem least powerful . Where wast thou ( said God to * Iob ) when I laid the foundations of the Earth ? declare if thou hast understanding . Who hath laid the measures thereof , if thou knowest ? Or who hath stretched the line upon it ? Whereupon are the foundations thereof fastened ? or who laid the corner stone thereof ? The excellent majesty of this speech , sufficiently testifies it was uttered by God himselfe , though taken from his mouth , by the pen of man. But setting aside the majesticke phrase or resemblance , farre surmounting all resemblance all observance of poeticall decorum ; What cleerer fountaine of deeper admiration , can the eye of mans understanding looke into , then this , that not onely every corner stone in the world with its full burthen , but all the mighty buildings or erections , which are seene upon the whole surface of the earth ; yea the whole earth it selfe , with all the mountaines and rockes upon it , with all the metalls or massie substance that are within it , should be borne up by that which is lesse than any corner stone , by that which indeed is no body or substance , not so much as a meere angle or corner . Yet so it hath pleased Him , by whose wisedome the foundations of the earth were layd ; to make that little point or indivisible Center ; which is farthest removed from our sight , the most conspicuous place and seate of that indivisible power which is infinite . Let Mathematicians imagine what rules or reasons of equipendence they list , their last resolution of all supportance into the Center , must suppose the same truth which the Aegyptian Magicians confessed , [ Hic digitus Dei est ] The finger of God is here . Impossible it were for that , which in it selfe is matter of nothing , impregnably to support all things supportable ; unlesse it were supported by the finger of God. And yet if we conceive of Him , as Isaias describes Him , all the strength and power that is manifested in the supportance of the whole earth , and all therein , is not the strength of his little finger . Yea though wee should imagine , that as the waight of solids amounts according to their masse or quantity : so the sustentative force , which is chambered up in the Center , should be multiplyed according to the severall portions or divisibilities of magnitude successively immensurable : yet this imagination of force so multiplyed , it being divisible , could not equalize that true and reall conceipt of force divine , which ariseth from consideration , that it is indivisibly seated , throughout immensity . To uphold earths innumerable much weightier and massier than this is , which borne by him , beareth all things ; would be no burthen to his power sustentative : ( so from the effects , his power , though in it selfe one , must receive from us plurality of denominations . ) And yet fully commensurable to this power sustentative , is his active strength or power motive . He that spans the Heavens with his fist , could tosse this Vniverse with greater ease , than a Gyant doth a Tennis Ball , throughout the boundlesse Courts of immensity . Rocks of Adamant would sooner dissolve with the least fillep of his finger , than bubbles of water with the breath of Canons . 3 Our admiration of this his active power , which we conceive as incomprehensible , and altogether uncapable of increase , may bee raised by calculating the imaginary degrees of active powers increase in creatures divisible , as well in quantity , as operation . Though Powder converted into smoake , be the common mother of all force , which issueth from the terrible mouth of the Gunne : yet the Canon sends forth his bullet ( though more apt to resist externall motion ) with greater violence than the Sachar : and every Ordinance exceeds other in force of battery , according to the quantity of the charge or length of barrell . But were it possible for the same quantity of steele or iron , to bee as speedily converted into such a fiery vapour , as gunpowder is ; the blow would be ten times more irresistible then any , that Gunpowder out of the same close concavity , can make . The reason is plaine ; the more solid or massie the substance to be dissolved , is , the greater quantity would it yeeld of fire , or other rarer substance , into which it were dissolved . And the greater the quantity , the more violent is the contraction of it into the same narrow roome : and the more violent the contraction is , the more vehement is the eruption , and the ejaculation swifter . Thus from vapours rarified or generated in greater quantity , than the concavities of the earth , wherein they are imprisoned without vent , is naturally capable of ; doe Earthquakes become so terrible : These and the like experiments bring forth this generall rule , The active strength of bodies multiplieth , according to the manner of contraction or close unition of parts concurring to the impulsion or eruption : So doth the active force or vigour of motion , alwayes increase , according to the degrees of celerity which it accumulates . Now though the most active and powerfull essence cannot be encompassed with walls of brass , nor chambred up in vaults of steele , albeit much wider than the heavens ; yet doth it every where more strictly gird it selfe with strength then the least or weakest body can be girt . For what bonds can we prescribe so strict , so close or firme , as is the bond of indivisible unity , which cannot possibly burst or admit eruption , wherein notwithstanding infinite power doth as intirely and totally encampe it selfe , as in immensity . How incomparably then doth His active strength exceed all conceipt or comparison ? The vehemency of his motive power , whose infinite Essence swallowes up the infinite degrees of succession in a fixed instant , and of motion in vigorous rest ; cannot bee exprest by motion so swift and strong , as would beare levell from the Sunne setting in the West , to the Moon rising in the East . To cast the fixed Starres downe to the Center , or hoyse the Earth up to the Heavens , within the twinkling of an eye , or to send both in a moment beyond the extremities of this visible world , into the wombe of vacuity whence they issued , would not straine his power motive . For , all this we suppose to be lesse then to bring nothing unto something , or something to such perfection , as some of his creatures enjoy . Howbeit even such as take the fullest measure of perfection from his immensity , must derive their pedigree by the mothers side , from meere nothing or vacuity . Homo , saith S. Austine , terrae filius , nihili nepos ; Man is the son of the earth , and the grandchilde of nothing . And when he shall come unto the height of his glory , he cannot forget , he must remember , that the worme was his sister , and the creeping thing the sonne of his mother . To produce as many worlds out of nothing , as the Sunne each yeare doth Herbes or Plants out of the moistned Earth , would breed no cumbrance to his power or force productive . To maintaine , repaire , or continue all these in the same state , whilest he makes as many moe , would neither exhaust nor hinder his conservative vertue . Multiplicity or variety greater than wee can imagine of workes most wonderfull , all managed at one and the same time , could worke no distraction in his thoughts , no defatigation in his Essence . From the unity of these and the like branches of power , all in him most eminently infinite , doth the attribute of Omnipotency take its denomination , whose contents , so farre as they concerne the strengthning of our faith , shall hereafter be unfoulded . CHAP. 8. Of the infinity of Divine Wisedome . That it is as impossible for any thing to fall out without Gods knowledge , as to have existence without his power or essentiall presence . 1 BVt power in every kinde thus eminently infinite , could not be so omnipotent , as we must beleeve it ; did it not in this absolute unity of all variety possesse other branches of being , according to the like eminency or infinity of perfection . Strength or power , if meerely naturall or destitute of correspondent wisedome , to comprehend , manage , and direct it , might bring forth effects in their kinde truly infinite , whose ill forecast or untowardly combinations , neverthelesse , would in the issue argue lamentable impotency , rather then omnipotency . And hard it would be to give instance almost in any subject , wherein a double portion of wit matched with halfe the strength , would not effect more , or more to the purpose , then a triple portion of strength , with halfe so much wit. Archimedes did not come so farre short of Polyphemus in strength or bulk of body , as the wonderfull works wrought by his Mathematicall skill , did exceed any that the Gyant could attempt . 2 Every choice is better or worse accordingly as it more or lesse participates of true wisedome : And most unwise should that choice justly be esteemed , which would not give wisedome preheminence to power . Knowledge then , might wise men choose their owne endowments , would be desired in greater measure then strength . Wisedome , saith the Wiseman , is the beginning of the wayes of God. And shall not that branch of being , by which all things were made , by which every created essence hath its bounds and limits , be possest by Him , ( who gave them being and set them bounds , ) without all bounds or limits ! above all measure ? Yes , whatsoever branch of being wee could rightly desire or make choice of before others : the inexhaustible fountaine of being hath not chosen , but is naturally possest of , as the better . And therefore if we may so speake , though both be absolutely infinite ; his wisedome is greater then his power , to which it serves as guide or guardian . And as the excellency of the Artificers skill often recompences the defect of stuffe or matter : so the infinity of wisedome or knowledge seemes , in a manner , to evacuate the necessity of power or force distinct from it . Howbeit I will not in this place , or in our native dialect , enter that nice dispute , which some Schoolemen have done ; Whether Gods Essence and Knowledge be formally his Power . But whilest we conceive Power and Wisedome as two attributes formally distinct , ( at least , to ordinary conceipts , ) we may conceive Wisedome to be the father , and Power the mother of all his workes of wonder . As for Philo and other Platonicks that make Knowledge the mother of all Gods workes , it is probable they dreamed of a created Knowledge , or perhaps under these termes , they cover some transformed Notion of the second person in Trinity , who is the Wisedome of the Father , by whom also he created all things : who as he is the onely begotten Sonne from eternity , so is hee likewise a joint Parent of all things created in time by the Father ; as Eve was in some sort Adams daughter , and yet a true mother of all that call him father . But here we speake not of that wisedome of God , which is personall ; but of the wisedome of the Godhead , as it is essentially and indivisibly infinite in the whole Trinity . 3 Wisedome , as all agree , is the excellency of knowledge , from which it differs not , save only in the dignity or usefulnesse of matters knowne , or in the more perfect maner of knowing them . Though no man be wise without much knowledge , yet a man may know many things , and not be very wise . But if we speake of Knowledge divine , not as restrained in our conceipt to this or that particular , but simply , as it comprehends all things , the name of Wisedome in every respect best befits it : for though many things knowne by him , whilest compared with others more notable , seeme base and contemptible ; yet not the meanest , but may be an object of divine contemplation to a Christian , that considers not the meere matter or forme , or physicall properties , but the Creators power , or skill manifested in it . How much more may the vilest creatures , whilest he lookes upon his owne worke in it , and the use whereto he appointed it , be rightly reputed excellent ? He knowes as much of every Creature , as can be knowne of it , and much more than man possibly can know : and thus he knoweth not onely all things that are , but all that possibly may bee . This argues wisedome truly infinite ; whose right conceit must be framed by those broken conceipts which we have of the modell of it . 4 Of wisedome then or usefull knowledge , the parts or offices are two : The one stedfastly to propose a right end : The other , to make and prosequute a right choice of meanes for effecting it . Humane wisedome is oft-times blinde in both , and usually lame in the latter . Neither can we clearly discerne true good from apparent ; nor doe our consultions alwayes carry eaven , to the mistaken markes whereat we ayme ; but be the end proposed good or bad , so it be much affected , the lesse choice of meanes is lest , the more eagerly wee apply our selves unto their use , and strive as it were , to straine out successe by close embracing them . And for this reason , ignorance or want of reason to forecast variety of meanes for bringing about our much desired ends , is the mother of selfe-will and impatience . For what is selfe-will , if a man should define it , but a stiffe adherence to some one or few particular meanes , neither onely nor chiefly necessary to the maine point ? And wits conscious of their owne weakness , for conquering what they eagerly desire , presently call in power , wrath , or violence , as partiall or mercenary seconds to assist them . Whereas hee that out of fertility of invention , can furnish himselfe beforehand with store of likely meanes for accomplishing his purpose , cannot much esteeme the losse or miscariage of some one or two . Howbeit , as mans wit in this case is but finite , so his patience cannot be compleat . Even the wisest will be moved to wrath or violence , or other foule play , if the game whereat he shoots be faire and good , and most of his strings already broken . Nor can he be absolutely secure of good successe , so long as the issue is subject to contingency , and may fall without the Horizon of his foresight and contrivance . But wisedome infinite doth compleatly arme the Omnipotent Majesty ( if I may so speake ) with infinite patience and long-suffering , towards such as every minute of their lives violently thwart and crosse some or other particular meanes , which he had ordained for his glory and their good . Hee is light , saith the Apostle , and in him is no darknesse . He distinguisheth the fruits of light from fruits of darknesse , before they are , even before he gave them possibility of being . As impossible it is for his will to decline from that which he discernes to be truly good , as for his infinite Essence to shrinke in being . Many things may ( as every thing that is evill doth ) fall out against his will , but nothing without his knowledge , or besides his expectation . That which in its owne nature ( as being made such by his unalterable decree ) is absolutely contingent , is not casuall in respect of his providence or eternall wisedome . In that he fully comprehends the number of all meanes possible , and can mixe the severall possibilities of their miscariage , in what degree or proportion he list : he may , and oft-times doth , inevitably forecast the full accomplishment of his proposed ends , by multiplicity of meanes , in themselves not inevitable , but contingent . So that , successe is onely necessary to the last , yet not absolutely necessary unto it . All the necessity it hath is oft-times gotten by casuall miscariage of the possibilities bestowed upon the former : as if he ordained the apprehension of a Traytor , or of a Malefactor , by an hundred meanes , all by the immutable decree alike possible , and equally probable ; if ninety and nine doe misse , the hundreth and last , by the rules of Eternall Wisedome , must of necessity take . But in that it was possible for the former to have taken , successe falls to this last , not by absolute necessity , but as it were by lott ; for it might have beene prevented by the former , by supposall onely of whose miscariage it is now necessary . And yet successe it selfe , or the accomplishment of the end proposed by infinite wisedome , was absolutely necessary and immutable . 5 There is a fallacy , though the simplest one that ever was set to catch any wise man , wherein many excellent wits of these latter ages , with some of the former , have beene pitifully intangled . The snare , wherein it were not possible for any besides themselves to catch them , they thus frame or set , Whatsoever God hath decreed , must of necessity come to passe : But God hath decreed every thing that is : Therefore every thing that is , comes to passe of necessity . All things are necessary at least in respect of Gods decree . The extract or corrallary whereof , in briefe , is this : It is impossible for ought , that is not , to bee : for ought that hath beene , not to have beene , for ought that is , not to be ; impossible for ought to be hereafter , that shall not be . But if it be ( as here I suppose ) very consonant to infinite wisedome ; altogether necessary to infinite goodnesse ; and no way impossible for infinite power , to decree contingency as well as necessity ; or that some effects should bee as truly contingent , as others are necessary ; a conclusion quite contradictory to that late inferred , wil be the onely lawfull issue of the former Maxime , or major proposition matched with a minor of our choosing . Let the major proposition stand as it did before , [ Whatsoever God hath decreed must of necessity come to passe ] with this additionall , Nothing can come to passe otherwise than God hath decreed it shall or may come to passe . The minor proposition , which ( if our choice may stand ) shall be consort to the major , is this , But God hath decreed contingency as well as necessity , or , that some effects should bee as truly contingent , as others are necessary ; Therefore of necessity there must bee contingency , or effects contingent . The immediate consequence whereof is this , There is an absolute necessity , that some things which have not beene , might have beene ; That some things which have beene , might not have beene . That some things which are not , might be ; That some things which are , might not be : That some things which shall not be hereafter , might bee ; That some things which shall be hereafter , might not be . But as ill weeds grow apace , so the late mentioned errour once conceived , was quickly delivered of a second , which derived the infallible certainty of Gods foreknowing things future , from an infallible necessity ( as they conceived it ) laid upon them ( before they had being ) by his immutable decree . But every wise decree presupposeth wisedome , and wisedome essentially includeth knowledge : shall we then grant that Gods Knowledge is antecedent , and his foreknowledge consequent to his decrees ? or shall we say he did inevitably decree the obliquity of Iewish blasphemy against his Sonne , because he did most certainly foreknow it , or , that hee did therefore certainly foreknow it , because hee had irresistibly decreed it ? Most certaine it is , that he did as perfectly foresee or foreknow all the obliquities of their malice & blasphemy against Christ , as he did their very acts or doings : if those could be distinguished from their acts or doings . Briefly , to admit the former conclusion ; That the Eternall foreknowes all things , because he decrees them ; or , that they are absolutely necessary in respect of his decree ; were to imprison his infinite wisedome , in his selfe-fettered power ; to restraine the Eternall Majestie from using such liberty in his everlasting decrees , as some earthly Monarchs usurpe in causes temporall or civill : For , Papae nunquam ligat sibi manus ; The Pope ( as they say ) never tyeth his owne hands , by any Grant or Patents : which is a fault in him ; onely because he is otherwise very faulty , and unsufficient to support or weild so high a prerogative with upright constancy . But , in that Holy and mighty One , the reservation of such liberty ( as anon we intimate ) is a point of high perfection . 6 That to be able to decree an absolute contingency as well as necessity , is an essentiall branch of Omnipotency or power infinite , shall ( by the assistance of this Power ) be clearly demonstrated in the Article of Creation . That God did omnipotently decree a contingency in humane actions , that the execution of this decree is a necessary consequent of his communicative goodnesse , ( a consequent so necessary , that unlesse this be granted , we cannot acknowledge him to be truly good , much lesse infinitely good , ) shall ( by the favour of this his Goodness ) be fully declared in the Treatise of mans fall , and of sinnes entrance into the World by it . That which in this place wee take as granted , is , That Gods wisedome is no lesse infinite than his power ; that he perfectly foreknowes , whatsoever by his omnipotency can be done ; that his power and wisedome are fully commensurable to his immensity and eternity ; that all these rules following , are exactly parallell in true Divinity . Gods Presence is not circumscriptible by the coexistence of his creatures ; He is in every one of them as a Center , and all of them are in Him as in a circumference capable not of them only but of all that possibly can bee ; onely uncapable of Circumscription or Equality . His Eternity is more than commensurable to time or any duration of created Entities : It is in every duration as a permanent instant ; and all durations are contained in it , as a fluent instant in a set time , or as noonetide in the whole day . His Power likewise may not be confined to effects that are , have beene , or shall bee : the production of every thing out of nothing , argues it to be truly infinite ; and yet the production of all , is to the infinity of it , not so much as a beame of light which is strained through a needles eye , is to the body of the Sunne , or to all the light diffused throughout the world . Least of all may his infinite wisedome be comprehended within those effects which by his power have been produced , or which it now doth or hereafter shall produce . But looke how farre his immensity exceeds all reall or compleat space , or his Eternity succession , or the duration of things created , or his Power all things already reduced from possibility to actuall existence ; so farre doth his infinite Wisedome surmount the most exact knowledge that can bee imagined of all things already ereated and their actions . Nothing that is , could have borne any part in the world , without the light or direction of his Knowledge : and yet that measure of his Knowledge which can bee gathered from the full harmony of this Vniverse , is lesse in respect of it absolutely considered , then skill to number digits , is to the entire or exact knowledge of all proportions or other arithmeticall rules or affections , that can arise from their multiplications or divisions . The causes , properties , & hidden vertues of each thing created , are better knowne to Him , than so much of them as we see or perceive by any other sense , is to us : and yet He knowes whatsoever by infinite power possibly might have beene , but now is not , whatsoever hereafter may be , though it never shall be ; as perfectly as he doth the things which at this instant are , heretofore have beene , or hereafter must be . 7 The subject wherein this his incomprehensible wisedome exhibits the most liuely and surest apprehensions , for drawing our hearts after it in admiration ; is the harmony or mixture of contingency with necessity . And this , most conspicuous in moderating the free thoughts of Men or Angells , and ordaining them to the certaine and necessary accomplishment of his glory . The contingent means which by his permission and donation , these creatures may use for attaining their severall ends , or private good , may be successively infinite . And yet , albeit the utmost possibilities of their varieties and incōstancies , were reduced to act , the ends notwithstanding , which his infinite wisedome hath forecast in their creation , should by any course of many thousands , which they may take , be as inevitably brought to passe , as if no choice or freedome had beene left them ; or as if every succeeding thought had been drawne on by the former , and al linked to that which hee first inspired , or by his irresistible power produced , with indissoluble chains of Adamantine Fate . We would esteeme it great wisdome or cunning ( to use S. Austines illustratiō ) in a Fowler to be able to catch againe all the Birds , which he had formerly caught , after he had permitted every one of them to take wings and flye which way they listed . God hath nets every where spred , for catching such as his wisedome suffers to flye farthest from him , or most to decline the wayes which in his goodnesse he had appointed for thē : and ( which is most of all to be admired ) the very freedome or variety of mens thoughts , so they be permitted to imploy them according to their owne liking , becomes their most inevitable , and most inextricable snare . For all their thoughts are actually numbred in his infinite wisedome , and the award of every thought determinately measured , or defined by his Eternall Decree . So farre is freedome of choice or contingency from being incompatible with the immutability of Gods will , that without this infinite variety of choice or freedome of thought in man and Angels , wee cannot rightly conceive him to be as infinitely wise , as his decree is immutable . 8 Free it was for mee to have thought or done somewhat in every minute of the last yeare , whereby the whole frame of my cogitations or actions for this yeare following might have beene altered : and yet should God have beene as true and principall a cause of this alteration , and of every thought and deed thus altered ; as he is of those that de facto are past , or of that which I now thinke or doe . Nor should his will or pleasure ( as some object ) depend on mine , but mine though contingently free , necessarily subject unto his . For unto every cogitation possible to man or Angell , he hath everlastingly decreed a proportionate end : to every antecedent possible , a correspondent consequent ; which needs no other cause or meanes to produce it , but onely the reducing of possibility ( granted by his decree ) into Act. For what way soever ( of many equally possible ) mans will doth encline , Gods decree is a like necessary cause of all the good or evill that befalls him for it . Did we that which we doe not , but might doe ; many things would inevitably follow , which now doe not . Nor doe the things , which at this instant befall me , come to passe , because he absolutely decreed them , and none but them ( as we say ) in the first place ; But because hee decreed them as the inevitable consequents of some things , which hee knew I would doe , which notwithstanding hee both knew and had decreed , that I might not have done . For whatsoever I should have done and have let undone , there was a reall possibility to have done it ; though not inhaerent in me , yet intituled unto mee in particular by Gods Decree ; untill some demerit of mine or my forefathers , did cut off the entaile , and interrupt the successefull influence . For here I will not dispute , how farre the sinnes of Parents may prejudice their Children ; but these termes should , or might , being referred to matters of duty ; are as infallible signes in Divinity , as in Grammar , of a potentiall , what we should have done or might have done , was possible for us to have done , by that decree whence all power and possibility , not meerely logicall , is derived . So then , both that which might befall me if I did otherwise , and that which now befals mee doing as I doe , flow alike immediately from the absolute necessity of his eternall decree : whose incomprehensible wisedome herein appeares most admirable ; that though the variety in this kinde were infinite , yet should it comprehend all ; not one thing could fall without the actuall circumference of it . 9 The generall reason , why most Christian writers are more able and apt both to conceive right , and to speake more consequently to what they rightly conceive , concerning other branches of divine absolute infinitenesse , than concerning his infinite knowledge , is , because all creatures without exception , are true participants of Gods other Attributes , besides his wisedome or knowledge . For even the meanest creature , the worme or gnat , hath a portion of that being , of that power , of that duration , which in him are infinite : and that portion of these attributes which they have , or that quantity of being which they have , is a participation of his immensity . But of his knowledge or wisedome , men and Angels ( the manner of whose knowledge is to men for the most part unknowne ) are of all his creatures the onely participants . And ( as hath been observed before ) those rules are alwayes the most cleare and certaine , and most easily gathered ; which are gathered from an uniforme identity of particulars , in variety of subjects . Those universall rules ( on the contrary ) are hardly gathered , or ( without accurate observation ) are lesse certaine , which can be experienced onely in some one or fewer subjects . Another speciall reason why we doe not conceive so magnificently or so orthodoxally of Gods knowledge , as were fitting ; is , because we want fit tearmes to expresse them in . For seeing words are taken as the proper vesture of our thoughts & conceipts ; and seeing most men are apt to conceive or judge rather according to the vesture or outward appearance of things , than according to the inward truth : it is almost impossible for us not to transforme the manner of Gods knowledge or decrees , into the similitude of our owne conceipts , conjectures , or resolutions ; so long as we put no other vesture or expressions upon Gods decree or knowledge , than were fitted for our owne . To salve this inconvenience , or to prevent the occasion of this errour , * Saint Gregory moves this doubt : How we can say there is any praescience or foreknowledge in God , seeing onely those things can be properly said to be foreknowne , which are to come : whereas we know , that nothing is future unto God , before whose eye , no things are past ; things present doe not passe by Him , things future doe not come , upon Him. Whatsoever hath beene to us , is yet in his view ; and whatsoever is present , may rather be said to be knowne than foreknowne . To the same purpose Saint Austine would have Gods knowledge of things which are to come , to bee tearmed rather science than praescience or foresight ; seeing all things are present to God. But these two great lights of the Latine Church , with some others that follow these for their guides , have not in this argument exprest themselves so clearly or so accurately as that their expressions can passe without question or exception in the Schooles . We may not say ( nor did Saint Austine or Saint Gregory , as I presume , thinke ) that God doth not see or know a distinction betweene times past , present , or to come , more cleerely than we doe . If then he distinguish times present from times past or future , how is it said by St. Gregory ; that nothing to him is future , nothing past ? If these differences of time or of succession be reall ; the Eternall knowes these differences much better than we doe . And if he know a difference between things present , past , and to come ; to be present , past , or to come , is not all one in respect of his Eternall knowledge . If God , as all grant , be before all worlds ; his knowledge being coeternall to his being , must needs be before all worlds . And Saint Austine himselfe grants a scientia a science or knowledge in God most infallible , of all things that have beene , are , or shall be ; before they are , were , or could be ; for they could not be coeternall to him , who is before all worlds , the beginning of the world it selfe , and of all things in it . Now all knowledge of things not yet present , but to come , is foreknowledge : to determine or decree things future , is to predetermine or foredecree them . And seeing God from Eternity hath both knowne and decreed the things that then were not ; he is said to have foreknowne and foredecreed them . So then God foreknowes , and man foreknowes ; God hath decreed , and man hath decreed . But the difference between the manner of their foreknowing and decreeing , being not oft-times wel expressed by learned writers or teachers , and seldome duely considered by their Readers or hearers ; the identity of words wherewith we expresse our own foreknowledge & Gods foreknowledge , begets a similitude of conceipt , or will hardly suffer us rightly to conceive the true difference betweene the nature and manner of humane wisedome , and wisedome divine . And this hath beene the fertile nursery of many errours in this Argument , which now and hereafter we shall endeavour to displant : imitating the Heralds , who are often enforced to give the same Coat to divers parties ; but alwayes with some difference , remarkeable to such as are conversant in the mysteries of their Art. 10 Our knowledge of things to come is many wayes imperfect ; ( and foreknowledge onely ) because the duration neither of our knowledge , nor of our selves , as yet can reach unto that point of time , wherein things so knowne , get first existence . We looke on them as on things afarre off , which we expected to meet ; for as things past resemble moueables going from us , so things future seem to come upon us . And whiles they get being , which before they had not ; we get continuance of being , and of knowledge , which before we had not ; that is , we gaine a reall coexistence with them : For if the daies , or thred of our life should be cut off before the things foreknowne by us come to passe , or get actuall being ; wee could not possibly haue coexistence with them . Such being or duration as they have , is too short the one way , & our existence too short the other way , to make up this knot or bond of mutuall relation , which wee call coexistence : There must be on our part , a continuatiō or lengthning of that existence which we have ; and on their part , a growth into that actuall being , which whilest they are meerely future , they have not ; before wee and they can bee truely said to exist together . Now if we shall mold the manner of Gods foreknowledge of things future in our owne conceipt or foreknowledge of them , we shall erroneously collect ; that , seeing wee cannot infallibly foreknow future Contingents , so neither could they be infallibly fore-knowne by God ; if to him or in respect of his decree , they were contingents , and not necessarily predetermined . And some there be , which push our pronenesse to this errour forward , by another ; not distinguishing betweene contingency and uncertainty , they argue thus ; That which is in it selfe uncertaine , cannot certainly be knowne : Every future contingent is in it selfe uncertaine : Ergo , it is not possible , that a future contingent should certainly be knowne . But they consider not that there is a twofold uncertainty : one formally relative : another onely denominative or fundamentall . That which is relatively uncertaine , cannot be certainly knowne ; for so it should bee certaine to him , to whom it is uncertaine . But a future contingent , as it is contingent , doth not necessarily or formally include this relative uncertainty ; although it usually be in part the foundatiō or Cofounder of it . For relative uncertainty , or that uncertainty which is so termed with relation unto knowledge , results partly from the nature of the object , suppose a future Contingent or Event mutable ; partly and more principally , from the imperfection of the knowledge , in respect of which it is said uncertaine . But the same effect or event , which is in part the foundation of uncertaintie , with respect to finite or unperfect knowledge , may bee the distinct and proper object of knowledge in it selfe infallible , or of knowledge infinite . Now if we grant , that there is any knowledge in it selfe infallible , we cannot imagine that any thing possible ( yet is every future Contingent , though we consider it as contingently future , possible ) should bee uncertaine unto such knowledge . We should againe consider , that the Eternall Providence , doth neither know or foreknow Contingents future , by interposed or expiring Acts ; but by interminable and Eternall Knowledge , in which there is no succession , nothing future , nothing past . And without the interposition of some determining or expiring Acts , there can bee no errour in men ; no man erres while hee is in the search of truth , or whilest he suspends his Iudgement . Take then away the imperfection of our knowledge or iudgement , whilest it is in suspense ; which is ignorance , rather than errour ; and it better resembles divine knowledge , than our actuall resolutions or determinations doe . 11 The best knowledge which we can have of things contingent , is but conjecturall : and of things meerly casuall , we cannot have so much as a true conjecturall knowledge ; for , those things we tearme casuall , which are without the reach or sphere of our forecast or conjecture . And hence it is , that the actuall exhibition of any event , whether casuall or contingent , doth alwaies actuate , increase , or perfect our knowledge . The true reason why we cannot certainly foreknow events contingent , is because our Essence & Knowledge are but finite : so that things contingent are not so contained in us , that if we could perfectly know our selves , wee might perfectly know them . But in the Divine Essence all reall effects , all events possible , whether necessary , casuall , or contingent , are eminently contained , the perfect knowledge of his owne Essence , necessarily includes the perfect knowledge not onely of all things that have beene , are , or shall bee , but of all things that might have beene , or possibly may be . For as Gods Essence is present in every place , as it were an ubiquitary center ; so is his Eternity or infinite duration indivisibly coexistent to every part of succession ; and yet withall is round about it . Hee it is , that drives things future upon us , being from Eternity as well beyond them , as on this side of them . Though hee should create other creatures without the circumference of this world , they should be all within his presence , without which , it is impossible ought besides him , should have any existence : yet should he not properly gaine any new existence in them , but onely take a denomination of coexistence with them ; because they have existence in Him , which before they had not . Thus , admitting the branches of Contingency or indifferent possibilities never reduced to act , to be in our apprehension numberlesse ; yet whensoever any thing comes to passe , which might not have beene , it cannot fall without the sphere of Gods actuall knowledge , which is fully commensurable to Eternity and Immensity ; and therefore is not onely coexistent to every successive act , but doth environ whole succession . And whether of such things as possibly may be , more or fewer bee reduced to act ; nothing accrewes to Eternall Knowledge , no new act can bee produced in it , by the casuall event ; but only that which was eternally knowne , having now gotten actuall coexistence with Eternity , bestowes this extrinsecall denomination upon the Eternall Creator , It was foreknowne from eternity ; that is , in plaine language , knowne , when it was not , by Him that more properly alwayes indivisibly , is , then was before it . And being such , his knowledge of things , which , in respect of us are onely future and foreknowne , doth as truly resemble , or rather containe our knowledge of things past or presēt , as of things to come . Now for us to apprehend a thing past , under the nature of a thing contingent , is not impossible . And though we certainly know it to bee already past , yet this certainty of our knowledge , doth not perswade us , that it came to passe certainly , or inevitably ; but is very compatible with our conceipt of its contingency or casuall production , whilest it was present . Our knowledge of such things past or present , is necessary ; but the event it selfe is not therefore necessary , nor to bee termed necessary in respect of our knowledge . Much lesse may we say , either that contingent effects are necessary , or that no effects are not necessary , in respect of Gods decree or foreknowledge of them . For if we beleeve that Gods foreknowledge of all events to come , be they of what kinde they possibly may bee , is more cleare and more infallible than our best knowledge of things past or present ; the necessary infallibility of his knowledge , can neither adde any degree of necessity to the nature of the events foreknowne , nor take one jo● of contingency from them . God should not be absolutely infinite either in Essence or in Knowledge , if the absolute infallibility of his foreknowledge , or the impossibility of his not erring in his predictions , were in it selfe grounded upon , or to be inferred by us , from the absolute necessity of the event , rather than from the absolute infinity of his wisedome . For those effects which being otherwise in their nature contingent , it is in our power ( by Gods permission , by circumspection and forecast ) to alter by laying a necessity upon them , which before they had not ; we are able ( after this necessity laid upon them by our selves ) infallibly to foreknow and foretell , albeit our knowledge still remaine but finite . Now , that some events , which are to day , in themselves and by Gods decree , truly contingent , may by our industry and circumspection , become to morrow truly necessary , no intelligent Christian Divine will ( I hope ) deny ; or if any doe deny it , we shall be able ( by Gods assistance ) positively to demonstrate the truth of this our assertion , and withall demonstrate the dangerous inconveniences of the contradictory opinion , in the Treatise of Divine providence . In the meane time , to finish this principall stemme of Divine providence , to wit , his infinite Wisedome ; and the dependance which things temporall have upon his eternall knowledge : Succession we imagine as a scrole containing severall columnes of contingency or indifferent possibilities ; of which onely so many , or so much of any , as in revolution of time , take inke , and are unfoulded , become visible to Men and Angels . But the Almighty looketh on all things , as well from that end of time which is to come , as from that which is past : his infinite and eternall wisedome , doth not onely encompasse all things that come to passe , as the Circumference doth the Center ; but penetrates the whole scrole of succession from end to end and from corner to corner , more clearly then the Suns brightnesse doth the perspicuous or purified Ayre . Those Columnes of meere possibilities never actuated , which his finger from Eternity hath drawne in Characters secret and invisible to his Creatures , are alike distinct and legible to his glorious eye , as those others whose first draught , being as secretly and invisibly fashioned by him , man or other second causes by his concourse , fill with actuall or sensible existence ; as the Embroyderer doth the Drawers obscure patterne , with conspicuous branches of silke , gold , or silver . 12 But lest we may be thought to reade the Ancients with no greater reverence , than we do some moderne Writers from whom wee freely dissent , without any impulsion of envy or vainglory , let us for conclusion of this long discourse , a little reflect upon the testimonies before avouched out of S. Austine , and out of S. Gregory . The truth then at which these two learned Fathers aimed , & which , in the charitable construction of such as read them with reverence , they did not misse , may bee fully comprised in these observations following , which are but necessary extracts of what hath hitherto beene delivered . Whereas S. Gregory saith , Vnto God nothing is past , nothing to come ; the true construction of his meaning is , that in Gods knowledge of things past , present , or to come , there is nihil futurum , nihil praeteritum , no such difference of time or duration , as we expresse by these words , future or past : for it alwayes is , and so perfectly alwayes is , that nothing can be added to it by succession or variety of events , be they necessary , casuall , or contingent . But as his Eternal knowledge of all things , doth not make all things , which he knowes , to be eternall ( no not in respect of his Eternall Decree or Knowledge , for he eternally decrees and knowes things temporall and mutable : ) so neither doth the immutable or absolute certainty of his knowledge , make all things so known by him , to be immutable or absolutely necessary , either in themselves or in respect of his Eternall Knowledge . Onely this we are bound to beleeve , and this is all that we may in this argument safely say : [ Gods Knowledge of things mutable & unnecessary , is absolutely necessary , because absolutely infinite . ] Againe , it is most true which S. Gregory saith ; that things future doe not come upon God as they doe upon us ; that things present do not passe him , or from him , as they do from us . Whilest things present passe from us , we likewise passe from them : for we continually lose that portion of duration or coexistence which wee had with them ; alwayes gaining , whilest our glasse is in running , a new ●rit or link of coexistēce with that which is next to come . Nothing , in this sense , can passe by God or from God , because He alwayes is , and the manner of his duration is indivisible : He cannot lose any existence by antiquity , nor gaine any new portion of duration , by everlasting continuance . Times passing exonerate themselves into the Ocean of his infinite duration , without inlarging it ; times comming incessantly flow from it , without diminution of it . Times future againe , are said to come upon us , or to meet us ; because our duration or existence cannot reach to future things , whilest they are future : the very Angels are not of so long standing or duration to day , as they shall bee to morrow : unlesse things future did come towards them , and as it were meet them , they should have no coexistence with them . In this sense , times future cannot be said to come upon God , because he alwayes is , and exists every way before them . His duration is yesterday , to day , to morrow , the same for ever ; and every way the same without addition of quantity , without alteration of nature or quality : and in it are all things that are . So much of being as things future can bee said to have , they have it in him and from him : so much of being as there remaines of things past , remaineth in Him , and things present , even presence it selfe , cannot for a moment subsist , without Him. CHAP. 9. Of Divine Immutability . 1 WIth these stemmes of Divine perfection hitherto exprest , another presents it selfe to our contemplation , which some Schoole-men have moulded in the same conceipt with Eternity ; of which , others conceive it to bee the off-spring . Vs it sufficeth , that the true explication of the former , confirmes the truth of this attribute , whose briefe explication we now seeke . And perhaps , if I should speake properly , the Knowledge of it , is the Off-spring of our right knowledge of the former . The attribute it selfe , whose truth in former disputes hath beene supposed , is Divine Immutability ; which may be thus demonstrated . 2 All mutation supposeth a defect or imperfection , either in respect of the terme , whence , or into which , the change is made ; and therefore can have no place in absolute or abstract perfection , or in Essence infinite . More particularly , all mutation or change , is either in essence , in quantity , in place , or in quality ; under which we comprehend all vitall endeavors , all acts of the Will or Vnderstanding . In essence or nature , it is impossible the totality and fountaine of Essence should admit any change , as impossible for him which hath no author of being , not to bee alwayes what hee is ; as for that which now is not , to take his being to it selfe : unto infinit perfection ( for such he is ) what can accrew ? On the other side , nothing can fall from it , but must fall into him ; seeing , He is in being infinite . And in that he filleth every place by his essentiall presence , it is impossible hee should move from place to place , or be carryed by any circular motion , being indivisibly and totally in every space that can be imagined . And as his Immensitie could not be entended or contracted by extension of new magnitudes , or by diminution or annihilation of the old ; so neither can his Eternity , bee shortned or lenghtned by continuation of succession , or expiration of time or motion . Power , in like sort , truly infinite , can admit no intension or remission , in endeavors ; but moveth all things without motion , and worketh all things without labour or toyle inherent : For all things are made , and brought to nothing , by his sole will or word . Nor speakes hee ought , which from Eternity hee hath not spoken ; albeit succeding ages have still new messengers of his eternall will and Word , All flesh is as grasse , and all the glory of man as the power of the grasse ; the grass withereth , and the flower thereof falleth away . But the word of the Lord endureth for ever . And yet this was that word of the Gospell , which seemed then first to be preached unto them . 3 All the difficulty wherewith flesh and blood in this article are usually assaulted , or seeme to themselves to be beset , is , how his will or counsaile should be eternally immutable , and yet everlastingly free : but supposing , what we often promise , and once for all ( by his assistance ) shall undoubtedly prove ; that absolute contingency or possibilities aequipendent betwixt many effects , may as truly be the object of his Eternall decree , as necessity in other workes of nature : I see not what appearance of difficulty can present it selfe , to such , as beare the two former principles before mentioned levell in their mindes and thoughts ; the one , that God is absolute infinite in Being : the other , that Hee is absolutely perfect , according to all the branches of Beeing or perfection by us conceiveable ; or , more than all these , Perfection it selfe . Now in things that have any better portion of Being , wherein they can truly delight ; it is , to our apprehension , a degree or portion of perfection to have an immutable state of such Being ; an imperfection , to be subject to alteration or change . But , whether their estate bee mutable or immutable , it is a greater perfection to be free in their operations , than to be restrained to some one or few particulars , without any choice or variety of subjects , wherein they may exercise their operative faculties . Bruitish , or meerly sensitive creatures have a delectable kinde of Being , whose continuance they desire ; but without all variety of choice , or desire of any better being , although the best being they have be subject to alteration or change . Men are free in their operations ; but mutable and subject to alteration , as well in their nature , as in their operations , or in the objects of their freedome ; and yet are more excellent than the visible Heavens , which are not obnoxious to alteration or corruption . So that , if the Heavens , or other incorruptible substances , had their freedome of choice , which men have ; they would bee more perfect and excellent creatures than man is : Or , if man were as immortall as they are , he would be incomparably more perfect than they can bee , without the freedome of choyce or will , which ( as we now suppose ) is the inseparable consequent , or companion of reason or intellectuall knowledge . But , though freedome be in it selfe a great perfection ; yet to be free to do evil , is a branch of imperfection , which springs from the mutability of the creatures freedome . And this their mutability , though in it selfe an imperfection , yet is an imperfection necessarily praerequired , or praesupposed to the perfection of the creature . For no creature can bee truly perfect by nature , but by the will and pleasure of the Creator . And it is his will and pleasure , to make them mutable , before they be immutably happy . But the Creator of all things , in that He is absolutely perfect , even Perfection it selfe , is essentially immutable , essentially free , and immutably happy ; because infinitely good . Yet if we compare these attributes amongst themselves , immutability is the ground or supporter , not the Crowne or perfection of freedome , but freedome rather the perfection of immutabilitie . Yet were freedome in it selfe , how perfect and complete soever it were , no absolute perfection , unlesse it were immutably wedded unto goodnesse . Absolute immutability and absolute freedome , may very well stand together , even in our conceipts ; so they be rightly joyned , or sorted . To be freely immutable , implyes a contradiction ; if not unto the nature of immutability , yet unto the nature of absolute perfection , or to our true conceipt of infinite Being . To be freely immutable , is a branch of imperfection or impotency ; which might put al those perfections , which are contained in that nature which is no otherwise than freely immutable , upon the hazard . If the divine Essence were freely immutable , or free in respect of his immutability , whether of nature or goodnesse ; it were possible for him to put off these two attributes , and to eloath himselfe with mutability , which is alwayes charged with possibility of doing amisse . But to be immutably free , is no point of imperfection ; but rather the period of perfection ; and necessarily inferres this perfection ( which wee call freedome ) to be as unchangeable as the Attributes of power , of wisedome , of eternity , or goodnesse are . The excellency of his nature and Essence necessarily includes an Eternall liberty or freedome in the exercise of his omnipotent power , and in the influence or communication of his goodnesse ; Free it is for him , from Everlasting to Everlasting , omnipotently to decree as well a mutability in the actions of some things created , as a necessity or immutability in the course or operation of nature inanimate : That the course of mans life , or the finall doome awarded to every man ( though that must be awarded unto all according to the diversity of their courses , ) should be immutable ; because they are foreset by an immutable omnipotent Decree ; hath no more colour of truth , than to say the Omnipotent Creator , must needs be blacke because he made the Crowes and Ebony blacke ; or white , because he made the Snow and Swannes white ; or greene and yellow , because hee made the Gold yellow , and the Popinjayes greene : Or that hee should be of all colours , because the Rainbow is his creature . Let us beleeve then , that He is everlastingly and immutably free , to make creatures of what kinde it pleaseth Him , that he hath printed a resemblance of his freedome in the mutability of this inferiour world , and hath left a modell of his immutability in the celestiall and immortall substances . But the more immutable Hee is , the more irresistible we conceive his power to bee : or the greater his wisedome is , the lesse preventable the contrivances of it are : the worse it would be with such as have to deale with Him , were not his goodnesse ( which is the rule of his Eternall Decree ) immutably as great , as He himselfe , or his other Attributes are . CHAP. 10. Of the eternall and immutable Decree . 1 FRom all , or most of the former speculations , concerning the severall branches of the divine Attributes or perfections , somwhat may be gathered , not unusefull for rectifying or bettering our apprehensions of Gods absolute and omnipotent decree . A point , though in all ages most difficult , yet in this age become so common , and so farre extended , that no Divine can adventure upon any other service profitable for the present estate of Christs Militant Church , but he shall be enforced either to make his passage through it , or come so nigh unto it , that hee must , in good manners , doe homage unto it . That this Decree is for its tenour , immutable , ( if wee take it in the abstract , or as it is in God ) is cleare from the attribute last handled ; that the same Decree , is irresistible in its executions , or that the things decreed are inevitable , is evident from the attribute of Gods infinite Power or Omnipotency . That this immutable irresistible Decree , is Eternall , or before all Times , no man questions . Yet is it not agreed upon by all , either what a Decree is , or what it is to be Eternall . All least the most part doe not perfectly beare in minde , the true importances of an Eternall Decree . To this purpose have the former speculations concerning Eternity , and Gods infinite wisedome beene praemised ; Lest , by the incogitant use of these and the like Scripture Phrases , [ God foreknowes or hath decreed all things from Eternity ; ] that slumber might creepe upon the unvigilant or unattentive Reader ; with whose dreames many deceived , have thought and spoken of Gods Decree or predetermination of things to come , as of Acts already irrevocably finished and accomplished ; And by a consequent errour , resolve that it is as impossible , for any thing to be otherwise than it is , will be , or hath beene ; as it is to recall that againe , which is already past . In which conceipt , though they doe not expressely speake or thinke it , they necessarily involve thus much [ That God by his Eternall and powerfull Decree , did set the course of nature a going with an irresistable and unretractible swingde ; and since onely lookes upon it , with an awfull eye , as Masters sometimes watch their servants , whether they goe the way they are commanded . ] But it is a rule in Divinity , not contradicted , ( for ought I know ) by any Christian , that there is altogether as great need and use of power and wisedome infinite , to manage the world , as there was at first to make it , Pater meus operatur adhuc ( saith the * Wisedome of God ) et ego operor . My Father worketh hitherto , and I worke . And as hee ceaseth not to worke , so doth he never cease to decree . Omnia * operatur secundum consilium voluntatis suae . Hee worketh all things according to the counsell of his Will. So that albeit the Counsell of his Will , by which hee worketh , be Eternall ; yet all things are not yet wrought by it . Shall we say then , he hath not decreed whatsoever doth or shall befall us ? Yes , in this sense we may , [ He doth not now first begin to decree thē : ] but in as much as his Decrees have no end , wee should remember withall , that hee now decrees them . And it were much safer for every man in particular to looke on Gods Decree concerning himselfe , as present or coexistent to his whole course of life ; rather than on it , as it was before the world , or in Adam : for so we shall thinke of it , as of an Act past and finished , which hath denounced sentence upon us , more irrevocable than the Lawes of the Medes and Persians . Howbeit even these lawes , whiles they were in making , suppose that Liberty in their Makers , which they utterly tooke from them being once enacted . 2 Gods Decrees are like theirs , in that they are in themselves unalterable : but not in that they make some evills , which befall others , inevitable ; or some casuall inconveniences , unamendable . No wisedome , but that which is infinite , and an Eternall Law in it selfe , foreseeing all things that possibly can bee , hath just warrant to make Decrees for men everlastingly immutable . Too strict obligement unto Lawes positive , or Decrees unalterable , deprives both Lawgivers and others of their native Liberty and opportunity of doing good . Were the Popes wisedome and integrity parallell to that supereminent dignity , which he challengeth ; it were not amisse for the body whereof hee is the lawfull head , if he exercised the same power over his Grants or Acts , that hee doth over his breath : alwayes reserving a liberty to send them forth , or call them in , to enlarge , contract , or invert them , according to exigences or occasions present . To alter his opinion of men , as they doe theirs in points of usefull doctrine , or their demeanours in matters of life ; curbing him this yeare , whom hee priviledged the last yeare ; now punishing where he lately rewarded ; and , shortly after , rewarding where now hee punisheth ; would argue no mutability of mind , or unsetled fickle disposition , but rather immoveable constancy ; if so in all these changes he truly observed the rule of Iustice , which because it is alwayes one and the same , and never varies , must needs afford different measures to different deserts , and fit contrary dispositions with contrary recompences . But seeing Princes and Governours , are made of the same corrupted mold with those , whom they governe ; oft-times exposed by height of place to greater blasts of mutabilitie , and inconstancy , than their inferiours ; Publicke Lawes have beene sought out by most Nations , to runne like a straight line , betwixt two distorted and crooked ones ; and to bee as a firme , or barre , betweene the tumultuous and raging passions of Princes and subjects , which every foot ( as we say ) would fall foule were they not thus fended off , one from the other . Vpon this consideration many Conquerours have beene content to sheathe up a great part of their illimited power ( retayning some competent prerogatives to themselves and their successors ) in publicke Edicts or Lawes , not altogether so unalterable as the Lawes of the Medes and Persians : yet lesse subject to change , then Lords purposes , or Princes pleasures : and every Act wherto they passe their consent , restraines them of some former liberty , and abates somewhat of their present greatnesse ; to whose length or continnance ( as Theopompus observed ) much by this meanes , is added ; and it were better to live an hundred yeares , ( as hee said ) with ingenuous health and strength , then to swagger it for twenty , with gyantly force , or Athleticall constitution . And albeit the Law ( which is a common looking glasse to direct the Prince in commanding , and the subject in obeying ) may sometimes lay out authority , and sometimes obedience , or inflict punishment one while , and dispense rewards another while , in measure greater or lesse , than a wise & just Arbitrator , chosen for these particular purposes , would allow of ; yet hath it beene thought fittest for all parts , rather to brooke these interposed mischiefes , then to be perpetually subject to the former inconveniences of the Papacie ; if the Popes ( such as they are ) or other Princes should practise according to the Canonists rule , Papa nunquam ligat sibi manus , The Pope never tyes his owne hands . 3 But the unerrable rule of everlasting Iustice , who from eternity decrees , whatsoever may bee , and foresees whatsoever will be , ( because Heaven and Earth may sooner passe than his words or acts ) passeth no act to the prejudice of his absolute and eternall power of Iurisdiction . What grant or promise soever he make , cannot binde the exercise of his everlasting libertie , for a moment of time : they last no longer than durante beneplacito : seeing gracious Equity , and onely it , is his everlasting pleasure . He ever was , ever is , and ever shall be , alike indifferent and free to recompence every man according to his present wayes . And in that , hee alwaies searcheth the very hart and secret thoughts , and never ceaseth to decree ; his one and indivisibly everlasting decree , without any variety or shadow of change in it selfe ; fits all the changes , severall dispositions , and contingent actions of Men and Angels , as exactly , as if he did conceive , and shape a new Law , for every one of them ; and they are conceived and brought forth , as wel befitting them as the skin doth the body , which nature hath enwrapped in it . No man living ( I take it ) will avouch any absolute necessity from all Eternity , that God should inevitably decree the deposition of Elies line from the Priesthood , or his two sonnes destructions by the Philistims : For this were to bereave him of his absolute and eternall liberty . I demand then , whether within the compass of time , or in eternity , as praeexistent to Elies dayes , he past any act that could restraine his eternall liberty of honouring Elies families , as well as any others in their time ? To say , He did , were impiety ; because it chargeth the Almighty with impotent immutability . What shall we say then ? The deposition of his race , the sudden death and destruction of his sonnes , were not at all absolutely necessary , but necessary onely upon supposed miscariage of the possible meanes and opportunities , which hee had given them for honouring him . And that eternall decree , [ They that dishonour mee , them will I dishonour , ] as coexistent to the full measure of this their transgression , by it shapes their punishment . 4 To thinke of Gods eternall decree with admiration void of danger ; we must conceive it , as the immediate Axis or Center , upon which every successive or contingent act revolves : and yet withall , that , wherein the whole frame of succession or contingency is fully comprehended , as an unconstant movable Sphere in a farre greater quiescent , or rather in such a one ( as in the description of Eternity was imagined ) which hath drawne all the successive parts of motion , into an indivisible unity of duration permanent . Every part of the larger Sphere ( this , swallowing up motion , in vigorous rest ) should have coexistence locall with all and every part of the next moveable Sphere under it , move it as slowly and swiftly , as the latitude of successive motion can admit . Whilest we thus conceive of Gods eternall decree , and of his foreknowledge , ( included in our conceipt of it ) according to the Analogy of what we must beleeve , concerning the manner of his ubiquitary presence or immensity : we shall have no occasion to suspect , that his necessary foreknowledge of what we doe , should lay a necessity upon our actions , or take away all possibility of doing otherwise . Rather , we may by this supposall , beleeve that as probable , and perceive in part the manner how it is so , which shall by Gods assistance be demonstrated to be de facto most true . As , first , that the Omnipotent doth eternally decree an absolute contingency in most humane acts : Secondly , that this eternall act or decree ( which we thus conceive to be throughout the whole succession of time , in every place indivisibly coexistent to each humane thought or action ) doth not only perpetually support our faculties , but withall uncessantly inspire them with contingency in their choice : that is , it so moves them , as they may without lett or incumbrance , move themselves more wayes then one : And yet , even whilest it so moves them , it withall inevitably effects the proportioned consequents , which from everlasting were fore-ordained to the choices , which we make , be they good or bad ; or according to the severall degrees of good or evill done by us , or of our affections or desires to doe them . CHAP. 11. Of transcendentall goodnesse : and of the infinity of it in the Divine nature . 1 IF in assigning reasons of Maximes or proverbiall speeches , wee might not bee thought to fetch light beyond the Sunne ; we should say , Life unto things living is therefore sweet , because it is a principall stemme of being , as sweetnesse likewise is of goodnesse . However , we may resolve this Physicall Axiome , into a Metaphysicall : Omne ens qua ens est bonum ; Vnto every thing , it s owne proper being is good . Poyson , though noysome to man , to the Aspe is pleasant , so is venome to the Toad , and the Adder delighteth in his sting . In things inanimate , there should be no reluctance of contrary or hostile qualities , unlesse each had a kinde of gratefull right or interest in their owne being , and were taught by nature to fight for it , as men doe for their lives or goods . This is that goodnesse which we call entitative or transcendentall . A goodnesse equally , alike truly communicated to al things that are , from his goodnesse who onely is ; but not participated equally , or according to equality , by all . For as the least vessell that is filled to the brimme , is as full as the greatest that can be , and yet the quantity of liquor contained in them equally full , is most unequall : So , albeit the entitative being of the Flye , Ant , or Worme , be unto them as good as mans being is to man : ( For even the Ant or Flye being vext , or Wormes trod upon , will bewray their spleene , and labour as it were to right themselves for the losse or prejudice which they suffer in their Entitative goodnesse , by doing harmes to their tormentors ) yet is mans being simply much better than the being of Ants or Wormes . And much worse were that Man , than any Beast , that with Gryllus in the Poet , would like to change his humane nature , for a bruitish . This excesse of entitative goodnesse , by which one creature excelleth another , accreweth partly from the excellency of the specificall Nature of Entity which it accompanieth ; as there is more Entitative goodnesse is being a Man than in being a Lyon ; and more in being a Lyon , than in being some inferiour ignoble Beast : it partly accreweth according to the greater or lesser measure , wherein severall creatures enjoy their specificall Nature . Men though by nature equall , are not equally happy , either in body or minde . Bodily life in it selfe is sweet , and is so apprehended by most ; yet is lothsome to some ; who ( as we say ) doe not enjoy themselves , as none of us fully doe . Sensitive appetites may be in some measure satisfied by course , not all at once . The compleat fruition of goodnesse incident to one , defeats another ( though capable of greater pleasure ) for the time , of what it most desires . Venter non habet aures , The Belly pinched with hunger must be satisfied with meat , so must the thirsty throat bee with drinke , before the eares can sucke in the pleasant sound of musicke , or the eye feed it selfe with fresh colours or proportions . Too much pampering bodily senses , starves the minde ; and deepe contemplation feedes the mind , but pines the body Of making many Bookes ( saith * Salomon ) there is no end ; and much study is a wearinesse of the flesh The more Knowledge we get , the greater capacity wee leave unsatisfied ; so that we can never seize upon the intire possession of our owne selves : and contemplation ( as the wise King speaketh ) were vanity , did we use the pleasures of it any otherwise , thā as pledges or earnest of a better life to come . And albeit man , in this life , could possesse himselfe as intirely as the Angels doe their Angelicall Natures , yet could not his entitative goodnesse or felicity , be so great as theirs is ; because the proper patrimony which he possesseth , is neither so ample nor so fruitfull . God alone is infinite , in being infinitely perfect ; and he alone , infinitely enjoyes his intire being , or perfection . The tenure of his infinite joy or happinesse , is infinitely firme , infinitely secured of being alway what it is ; never wanting so much as a moment of time , to inlarge or perfect it by continuance , uncapable of any inlargement or increase for the present . But this entitative or transcendentall goodnesse , is not that which wee now seeke ; whereto notwithstanding it may lead us . For even amongst visible creatures , the better every one is in its kind , or according to its entitative perfection , the more good it doth to others . The truest measure of their internall or proper excellencies , is their beneficial use or service in this great Vniverse , whereof they are parts . What Creature is there almost in this whole visible Sphere , but specially in this inferiour part , which is not beholden to the Sunne ; from whose comfortable heat , Nothing ( as the * Psalmist speakes ) can bee hid ? It is , at least of livelesse or meere bodies , in it selfe , the best and fairest ; and farre the best to others . And God ( as it seemes ) for this purpose , sends forth this his most conspicuous and goodly messenger , every morning like a bridegroome bedeckt with light and comelinesse , to invite our eyes to looke up unto the Hils whence commeth our Helpe : upon whose tops he hath pitched his glorious Throne , at whose right hand is fulnesse of pleasures everlasting . And from the boundlesse Ocean of his internall or transcendent joy and happinesse , sweet streames of perpetuall joy and comfort , more uncessantly issue , than light from the Sunne , to refresh this vale of misery . That of men the chiefe inhabitants of this great Vale , many are not so happy as they might be , the chiefe causes are ; that , either they doe not firmely beleeve the internall happinesse of their Creator , to be absolutely infinite , as his other attributes are ; or else consider not in their harts , that the absolute infinitie of this his internall happinesse , is an essentiall cause of goodnesse ( in it kinde , infinite ) unto all others , so farre as they are capable of it ; and capable of it all reasonable creatures , by creation , are : none but themselves can make them uncapable of happinesse , at least , in succession or duration , infinite . Goodnesse is the nature of God ; and it is the nature of goodnesse to communicate it selfe unto others , unto all that are not over growne with evill : of which goodnesse it selfe can be no cause or author . CHAP. 12. Of the infinitie and immutability of Divine goodness communicative , or as it is the patterne of morall goodnesse in the creature . 1 THe father of Epicures , wil have more than his sonnes , to consent with him , that imbecility and indigence , are the usuall parents of Pitie , Bountie , Kindnesse , or other like branches of communicative humane goodness . Whilest we ned not others helpe , we little think in what need they stand of ours . The Prince in his jollity , can hardly compassionate the beggers misery : nor knowes the Begger how to bemone decayed Nobles : whose condition is more miserable than his owne , though so it seemes not unto him ; who would thinke he had fully conquered want , were hee but furnished with such supplies of meat , drinke , and clothing , as these have alwayes ready at hand . That sympathy , which in livelesse or reasonlesse creatures , naturally flowes from similitude of internal qualities , seldome breaks forth in men ; but either from experimentall remembrance of what lately hath , or from apprehension of what shortly may befall themselves : sight of the like afflictions in others , as wee have lately felt , revives the phantasmes or affections which were companions of our mourning ; and by so pitying of our owne former plight , we pity them . 2 But albeit Epicurus observation may seeme in a manner universall , whilest applyed to its proper subject , Man in his corrupt state ; yet when he transcends à genere ad genus , from our corruptible nature to the divine nature , which is immortall ; his inference is of the same stampe with those fooles inductions , that concluded in their hearts , There was no God. The divine nature ( saith he ) is not penetrable by mercy or pity : Why so ? Will you heare a bruit make Enthymems ? Because these finde no entrance into the hearts of men , but through some breach of defect or indigence . It is well this slow-bellyed evill beast , could grant mans nature not to bee altogether so bad or cruell , as want might not tame it , and make it gentle and kinde . But would not bruit qeasts , so they might speake , disclaime his conclusion ; that true felicity , or fulnesse of all contentment possible , should make the divine nature worse , than want and misery doth the humane ? Surely , there is somewhat else amisse in that , which is made better by defect . Nor could wealth and honour make the mighty unmindefull of others , but by making them first forget themselves . The externalls whereon our desires fasten , so captivate the humane soule , that she cannot doe as she would , or as nature teacheth her ; but these strings being cut , she followes her native sway . And in a good sense it was most true , which a Master of a better sect , than Epicurus founded , hath taught ; Nemo sponte malus . 3 Lust in old Age , Pride in Beggars , and shifting in men overflowing with wealth , seeme to transcend the nature of sinnes , and are monsters in corrupted nature ; because , not begotten by temptations , they in a manner beget themselves : yet scarce shall we finde an old man so prone to Lust , a rich man so delighted in shuffling , an Epicure so addicted to his pleasure , or any at all so ill affected either in himselfe or towards other ; that being askt , wold not professe his desire to deserve well of others , to be liberall , to be upright , compassionate , just and bountifull . For though continuāce in bad custome , induce in a sort , another nature ; yet can it not transport any man so farre beyond himselfe , or miscarry his thoughts so much , but he shall feele some secret impulsions unto goodnesse , and some retractions from evill . But as * Seneca well observes , It is no marvaile that we do not amend what we know to be amisse in ourselves ; seeing errors in every other mystery or profession , make the professor ashamed : Onely such as erre in matter of life & manners are delighted with their errours . The Mariner takes no delight to see his vessell overturned , nor the Physitian in sending his Patient before his time unto his grave . The Oratour rejoyceth not when his Clyent is through his errour overthrowne . Contrariwise , every criminous person is delighted with his crime . One solaceth himselfe in Adultery , and taketh courage to prosecute his desires from the very difficulty of accomplishing thē . Another delights in over-reaching others , and in theft ; never displeased with his faultinesse , untill it prove unfortunate . All are apt to dissemble their faults , being content when they fall out fortunately , to reape the fruit of them , whilest they subduct the faults of them ; but , a good conscience delighteth to set it selfe forth and to have notice taken of it , whereas naughtinesse is afraid of darknesse it selfe . And as Epicurus elegantly saith , A malefactor may have the hap , but not the assurance to be undiscovered . But ( as this Author replyes ) what availes it him not to have his naughtinesse discovered , without hope or assurance that it shall not be discovered . His conclusion is , Naughtines may be safe , but it can never be secure . 4 The reason why their naughtinesse an never be warranted with security , is ; because conscience in men most vicious , still beares evidence against them , that they live not as shee would have them . For ( as Seneca in the same place well observes ) though bad custome may worke a delight in naughtinesse , yet even in minds drencht in the very dreggs of filthinesse , there still remaines a sense of goodnesse : nor is it so much our want of knowledge , as of our right estimate of what we know to be nought , which maketh naughtinesse to be so little abhorred . The minde of man , in that it is indued with reason , hath the rules of Equity imprinted in it ; which it alwaies seekes to instampe upon the inferior faculties of the soule . But this divine light of reason , hath as small force to kindle the love of vertue in hearts overgrowne with sensuall desires , as the Sunne in a mist , hath to set moist stuffe on fire . The unsetled affections of youth , somtimes admit the impression of these ideall characters , in actuall retired speculations ; so will the water take the same shape from the seale , which the waxe doth , but hold it no longer than the seale is held upon it . The heart , which maturity of years hath hardened with vast desires , will as hardly bee wrought into a new forme , as the stone , which cannot take any other shape , but only by losing some of its masse or substance ; yet if those vast desires be cut off , or their hopes of supplyes from externalls interecepted ; the soule , thus freed , becomes more fashionable unto reason . Affability , which is as the superficiall draught of reason indeavouring to stampe the heart with reall and solid kindnesse ; is as naturall 〈◊〉 Epicure , as to another man , so long as the exercise of it is not prejudiciall to his belly . And the less his desires were to satisfie it , the larger would the extension of his bowels of compassion be towards his brethren , or poore neighbours ; some drops of kindnesse may distill from him in the overflow of plentie or store sufficient to feed both eye and appetite . But in the daies of scarcity , he suckes in cruelty as wine , and feedes upon the needy as upon delicates : Were there no more sweet morsels in the market then would serve one man ; not one of this crew , but would cut them out of his Fathers throat , rather than suffer his owne weasand to bee defeated of its intemperate expectations . Indigence then , though Epicurus could not see so much , is , upon different occasions , the mother as well of cruelty and oppression , as of bounty or pitty . 2 From doing to all , as we would be done unto by any , nothing doth hinder us so much ( if ought befides doe hinder us at all ) as our conceipted or opinative want of somewhat , which either for the present we doe , or hereafter may stand in need off , for satisfying the variety or unconstant longings of our unknowne desires . How well soever they may speake or protest , experience schooles us ; not to trust any that fixe their expectations upon great matters , or have one eye alwayes upon their private ends , but with this limitation ; if the premisses they now make shal not crosse their opportunities , when matters come to tryall . But if wee know a man of meanes , more than competent for maintaining that estate wherein his constant resolution hath pitcht content , one otherwise of temperate desires , and composed affections , able to discerne what is fitting betwixt man and man ; we thinke him a fit rule for directing others , a patterne whereto would all conforme themselves , nothing should goe amisse in Church or Common weale . No man that conceives his owne cause to bee just and good , but would commend it to his arbi●rement before anothers . For ▪ internall moderation mixt with outward competency , is the onely supporter of true constancy . Yet cannot this mixture , in any created Essence bee so firme or permanent , but possibilities or opportunities of satisfying some internall latent capacities , by externall proffers , may dissolve it . For finite existence hath possibility of nonexistence to controll it , and possibility of nonexistence includes possibility of being otherwise than it is . And therefore it is never impossible to finite being either to lose it selfe , or change his properties . A more particular root of this contingency , or unconstancy in reasonable creatures or intelligent , is the infinite capacity of their conceits or desires ; within whose compasse their finite motions may become excentricke and irregular , as it were a starre fixed in too wide a sphere . The desires of collapsed Angells , were once tuned by their Creator in as perfect harmony as any creatures could be : They had all cōpetency that could be desired , whether of internall faculties , or of objects to cōtent thē . Howbeit , whilst the chiefe Ringleader of this rebellious Rout , sought to satisfie this infinitie of his desire ; not by participation of his joyfull presence , who was infinitely good ; but by affecting that greatnesse and Majesty infinite , which he was enabled to conceive , but whereof his nature was more uncaple than a whirry of an Argoes-eyes saile ; his capacities did overcope . And his intemperate longings , while he was in travell of this prodigious birth , hath imprinted that vgly shape upon him , which now he beares . Hee is become the monstrous brood of his owne monstrous and deformed desires ; his mouth opening too wide to swallow that which is incomprehensible , could never since be shut ; his ravenous appetite cannot bee satisfied . Like the grave he feedes on rottennesse , and by continuall gnawing and devouring that which cannot satiate , he continually encreaseth his unquenchable hunger . His will is wedded unto mischiefe , and affecteth nothing but that which is by nature evill ; & amongst evills that most greedily and uncessantly , which is most contrary to infinite goodness . The first man by this monsters impulsion , reaching too high for that which hee could not compasse , did put himselfe from off the appointed Center of his rest and revolutions ; and since continueth irregular and unconstant in all his motions , thoughts , and actions . In him , in our selves , in the whole nature ( besides that part which hath firme union with the infinite Essence ) wee finde the Maxime infallibly verified , Mota facilius moventur . By our first Parents needlesse yeelding to one temptation , wee are not able to resist any ; Our resolutions to follow that which wee acknowledge to bee good , or our adhaerence unto that infinite goodness , from which he divorced his will ; can neuer in this life bee so firme and strong , but the allurements to contrary evills , may bee so great or so cunningly proposed by the great Tempter , that , without especiall grace we cannot resist their attractions . Since our internall harmonie betwixt soule and body ; and mutuall correspondency of each faculty with other , was dissolved , no externalls can consort with us . Iust competency seemes too little , all of us being as easily led by abundance , as driven by want , to doe evill . And , which is worst of all , our earnest attempts to doe that which is good and right , drawes iniquity after them ; and whiles wee take too hastie , or unweildy ayme at our owne welfare , others harmes fall under our levell . 6 That which most improoveth the force of temptations , whether suggested by want or indigence , or by other occasions or opportunities ; is the inequalitie , partly of our naturall propensions , partly of meanes which minister their severall contentments or annoyances . Wealth , in some men , gets the start of Wit , and overswayes them ( otherwise not much mis-inclined ) unto such vanities , as usually are neither bredd nor nursed , but by abundance . Others wits over-reach their revenues ; and imboldens them to stretch their projects or inventions beyond the rules of right and equity . Some mens bodies overgrow their soules ; and these are easily impelled to act any boysterous mischiefe : Others being impotent of bodie , strive so much the more to furnish their mindes with subtill inventions or commodious experience : and by making too much use of the common Proverbe , [ Hee that is weake had need to bee wilie , ] are easily tempted to practise unlawfull policie , with delight ; as the onely preservative against contempt , or as an instrument of revenge upon such as they hate or feare . And it would goe much against the course of common experience , if that wilinesse which hath weaknesse for its foundation , should not be often enforced to cover or shelter it selfe with craft and fraud . To love our owne wills , is an impotency naturall unto all . And wee love them the better , at least more strongly , when we perceive them set on that which in it selfe is good . Whence it is that our desires of doing many things which are good and commendable , often draw us to use meanes not so commendable , for their accomplishment . Many , out of an extraordinarie good will unto the poore , thinke it no robbery to cozen the rich ; or to dispense with publike Lawes , for gratifying some private friend , whose welfare in conscience they are bound to tender . Vnto these , and many like enormities , the infinite Capacity of finite Existence gave first possibility of being , and the inequality of our internall propensions , which can never fitly match or hold just proportion with externall occurrences , gives life and improvement . 7 But in the incomprehensible Sphere , which hath Vbiquity for its Center , and Omnipotency for its Axis ; whose numberlesse lines are all possible perfections , measurelesse ; there is no place for exorbitancie . One branch of Being , cannot mis-sway or over-toppe another ; all being so great and firme , as none can bee greater or firmer ; being not united , but possessed in such perfect unity , as prevents all possibility of distraction or division . Shall wee say then , hee possesseth all things that possibly he can desire to have ? Or rather , he alwayes infinitely is , without all possibility of not being , whatsoever possibly can be . And though being infinite , he can doe all things ; yet can he not desire to perfect himselfe , or to be greater or better than he is . In that he neither can feare the impayrement , nor wish the inlargement of his own estate ; all outward imployments of his power are for the good of his creatures . His will to have them when they were not , was but the influence or working of his essentiall goodnesse ; which is so abundantly sufficient to his infinite being , that the overflowing of it is the fountaine of all things besides , which are good . Nothing besides him could possibly have beene , unlesse he were in power and in being , infinite . And unlesse his infinite being had beene infinitely good , nothing besides him , should actually have beene , or beene indowed with such being , as all things that actually are , have from him . The proper being of every thing , which actually is , or at least the continuance or amendment of such being , is infinitely desired by all , as being the stamp or impression of his infinite goodnesse , which is alike truly , though not equally , or in the same measure communicated to all things that are . The Entity of every thing is good to it selfe , and most desired . 8 And though these first assurances of his goodnesse and loving kindnesse , be usually requited on mans part with unkindnesse and despight : yet the greatnesse of his Majesty , never swayes him to sudden revenge . Quite contrary to the corrupt nature of man , ( whose goodnesse usually is ill-thriven by his over-growing greatnes : ) the unresistible strength of his Almighty power , is the unmovable pillar of moderation and mercifull forbearance . The greatest potency of man being but finite , the higher it growes , the apter it is to be overtopt with jealous impotency . The greatest Monarch that is , may be prevented by others , ( of whose power he is jealous ) in the exercise of his power or authority over him ; unlesse he carefully watch his time , and fit seasons , or take opportunity when it is offered , for accomplishing his projects . But of God , saith the Wiseman , Wisd . 12. 18. Thou mustring thy power judgest with equity , and orderest , or governest us with great favour ; for thou maist use power when thou wilt . And his will is to use it , when men will not beleeve that he is of full power to doe what hee will ; as the same Wiseman expresseth , vers . 17. But more full unto our present purpose , are the sayings of the same Wiseman , vers . 15 , 16. For so much then as thou art righteous thy selfe , thou orderest all things righteously ; thinking it not agreeable with thy power to condemne him that hath not deserved to be punished . For thy power is the beginning of righteousnesse , and because thou art the Lord of all , it maketh thee to be gracious to all . Though this Author be not , yet this passage in him , is canonicall , and fully consonant to Gods owne words to Ionah , Chap. 4. 10 , 11. Then said the Lord , thou hast had pitie on the Gourd , for the which thou hast not labored , neither madest it to grow , which came up in a night , and perished in a night : And should not I spare Nineveh that great City , wherein are more than sixscore thousand persons , that cannot discerne between their right hand and their left hand , and also much cattle ? Amongst great men ▪ many oppresse their tenants : but what Lord would spoile his proper inheritance , whereto no other can be intituled ; or eate out the heart of that ground which hee cannot alienate or demise ? What Architect would deface his owne worke , unlesse the image of his unskilfulnesse ( whereof the Creator cannot bee impeached ) be so apparant in it , as he cannot but blush to behold it ? Or who would leave a goodly foundation bare or naked , unlesse he be unable to reare it up without injustice ? Now seeing the Entitative Good of proper being , is the foundation of that true happinesse which flowes from more speciall participation of Gods presence ; wheresoever he hath laid the one , it is to all that rightly consider his Wisedome , Truth , and Goodnesse , an assured pledge of his will and pleasure to finish it with the other . As his nature is immutable , so are his gifts without repentance . The current of his joyfull beneficence , can admit no intermission , much lesse admixture of any evill . Sorrow , woe , and misery , must seeke some other Originall ; they have no hidden vent , or secret issue from the Ocean of Ioy and Happinesse . 9 As the fountaine of bodily light cannot send forth darknesse , but uniformly diffuseth light ; and light onely throughout this visible Sphere : so cannot the infinite Ocean of true felicity , send forth any influence , but such as is apt to cherish the seeds of joy and happinesse ; wherewith every creature capable of them , was sowne in its first creation . And , as it is the property of light propagated or diffused from the Sunne , to make such bodies as are capable of its penetration ( as Glasses , Chrystall , Pearle , &c. ) secondary fountains of light to others : so doth the influence of divine goodnesse , inspire all that are conformable to his will , with desire of doing to others as he hath done to them ; that is , of being secondary authors or instruments of good to all . But such as wilfully strive against the streame of his over-flowing goodnesse , or boysterously counterblast the sweet and placide spirations of celestiall influence , become creators of their owne woe , and raise unto themselves those stormes wherein they perish . Yet so essentiall it is unto this infinite Fountaine of goodnesse , however provoked , to send forth onely streames of life ; and such is the vertue of the streames which issue from him , that as well the evill and miseries which miscreants procure unto themselves , as their mischievous intentions towards others , infallibly occasion increase of joy and happinesse unto all that give free passage unto their current . And this current of life , which issueth from this infinite Ocean , never dryes up , is never wasted by diffusion : The more it is dammed or quarved by opposition of the sonnes of darkenesse , the more plentifully it overflowes the sonnes of light . All the good which one refuseth or putteth from thē , returnes in full measure to the other . But if the miseries which wicked spirits , or their conforts , either suffer themselves , or intend to others , worke good to those that receive the influence of infinite goodnesse ; might he not without prejudice , or imputation , inspire these castawayes with such mischievous thoughts , or at least intend their woe and misery , as these are occasions or meanes of others happinesse , or of his glory ? Wee are indeed forbid to doe evill that good may ensue ; but if it bee his will to have reprobates doe or suffer evill for the good of his chosen , shall not both bee good , as willed by him , whose will ( in that hee hath absolute dominion over all his creatures ) is the rule of goodnesse ? CHAP. 13. In what sense , or how Gods infinite will is said to be the rule of goodnesse . 1 BAd was the doctrine , and worse the application or use , which Anaxarchus would have gathered from some Hieroglyphicall devices of Antiquity ; wherein Iustice was painted as Iupiters assistant in his Regiment . Hereby , saith this Sophister unto Alexander , ( then bitterly lamenting the death of his dearest Friend Clytus , whom he had newly slaine in his temelent rage ) your Majesty is given to understād , that the decrees of great Monarchs , who are a kinde of Gods on earth , must bee reputed Oracles of Iustice , and their practices may not bee reputed unjust either by themselves , or by others . But this sophisticall inversion of these Ancients meaning , was too palpable to please either the wiser or honester sort of Heathen , though living in those corrupt times . For albeit many of them conceived of Iupiter , as of a great King , subject to rage and passion , yet all of them held Iustice for an upright , milde and vertuous Lady ; ready alwayes to mitigate , never to ratifie his rigorous decrees ; alwayes tempering his wrath with equity . The true Iehovah , as he needes no sweet-tongued consort to moderate his anger , as Abigail did Davids ; so hath he no use of such Sophisters as Anaxarchus , to justifie the equity of his decrees , by his Omnipotent Soveraignty or absolute dominion over all his creatures . 2 To derogate ought from his power , who is able to destroy both soule and body in hell fire , I know is dangerous ; & to compare the prerogatives of most absolute earthly Princes with his , would be more odious . Yet this comparison I may safely make : * He doth not more infinitely exceed the most impotent wretch on earth in power and greatnesse , than he doth the greatest Monarch the world hath , or ever had , in Mercy , Iustice , and Loving-kindnesse ; nor is his will the rule of Goodnesse , because the designes thereof are backt by infinite power ; but because holines doth so rule his power , and moderate his will , that the one cannot enjoyne , or the other exact any thing not most consonant to the eternall or abstract patternes of equity . His will revealed doth sufficiently warrant all our actions , because we know , that he wils nothing but what is just and good ; but this no way hindereth , but rather supposeth Iustice and Goodnesse to be more essentiall objects of his will , than they are of ours . And therefore when it is said [ Things are good because God wils them ] this illative infers only the cause of our knowledge , not of the goodness which we know : and the logicall resolution of this vulgar Dialect , would be this , We know this or that to be good , because Gods will revealed commends it for such . But his will revealed commends it for such , because it was in it nature good ; for unlesse such it had bin , he had not willed it . These principles though unquestionable to such as fetch their Divinity from the Fountaine , will perhaps in the judgement of others that never taste it but in trenches , be liable to these exceptiōs . 3 If the goodnesse of every thing presuppose its being , & nothing can be without Gods wil , what cā be good ( we speake in order of nature , not of time ) before God wills it ? Of being or goodnesse actually existent in any creature , it is most true , neither can be without some precedent Act of Gods will. But as there is a logicall possibility presupposed to the working of the Almighty power : so is there a goodnesse objective precedent in order of nature , to the Act or exercise of his will. And unto some things considered as logically possible ; this goodnesse objective is so essentially annexed ; that if it bee his will to give them actuall being , they must of necessity be actually good ; nor can hee that can doe all things , will their contraries . Hee might , had it pleased him , have taken life and existence from all mankind , when he preserved Noah and his Familie . But to reserve them men , and no reasonable creatures , was no object of power omnipotent ; much lesse doth his omnipotency enable him to worke ought contradictory to his owne nature or essentiall goodnesse . As is the man , so is his strength , and as is the nature of the willer , such are the objects of his will. Simile gaudet simili . To long after such meats as feed diseasefull humors , is naturall to every disease . And our nature being corrupted , whets our appetites to such things as are agreeable to the praedominant corruption wherewith it is tainted , not to the purity wherein it was created . To will onely that which is consonant to his nature , is so much more essentiall to God , than unto us , by how much his nature is more simple than ours is . And seeing it is essentiall purity , altogether uncapable of corruption , his will cannot pitch but on that which is pure and holy . Whence the prime rule of all goodnesse , without himselfe , is consonancy to his essentiall purity and Iustice . For as much as thou art righteous thy selfe thou orderest all things righteously , thinking it not agreeable to thy power to condemne him that hath not deserved to bee punished . Wisedome 12. 15. He loveth truth and sincere dealing , because he himselfe is true and just . That veracity which is coeternall to his Essence , includes an everlasting enmity unto treachery , fraud , and perjury ; his immortally spotlesse and unchangeable purity , cannot approve of lust and intemperancy , or condemne chastity in any person , at any time . Nor could he have given a Law , as some lawlesse Lawgivers have done , for the authorizing of promiscuous or preposterous lust . To legitimate violence , or entitle oppression unto the inheritance bequeath●d to conscionable and upright dealing , is without the prerogative of omnipotency ; it cannot be ratified by any Parliament of the Trinitie blest for ever . The practise , or countenance of these and the like , are evill ; not in us onely , to whom they are forbidden ; but so evill in themselves , that the Almighty could not but forbid and condemne thē , as profest enemies to his most sacred Majesty . 4 To square great mens actions to the dictates of reason or nature , given in their good dayes , or to bring their wills within compasse of any constant Law ; seemes greater violence , than if we should seeke to fashion their bodies by handsome well proportioned garments , but much too strait . And yet we see by daily experience , that such as are most impatient of regulation or restraint , are most importunate to have their owne unruly wills , the rules of their inferiours minds and consciences . To doe otherwise than they would have them , though they alleage the dictates both of reason and Gods word , will admit no appeale from the censure of peevishnesse or perversenesse . But for them to set constant patternes of that morality or good behaviour , whose defects in inferiours they either punish or make advantage of ; is reputed a kinde of Pedantisme , or Mechanicall servitude . To request such performances , seemes as harsh , as if we should intreat them to set us copies , or songs , or take pains in teaching us some honest trade . And seeing inferiours are secretly blinded with this pride of heart ; which breakes forth more violently in superiours ; most of both rankes , measure Gods will by their owne . But if wee will condemne this impatience of restraint , as a fault in our selves , we must of necessity acquit the Almighty from the like . The infinite greatnesse of his Majesty , cannot wrest his most holy will from strict observance of such rules of Righteousnesse as he sets us to follow . That integrity wherewith our first nature was cloathed , was but the Image of his Holinesse . And hee that requires us to be holy , as He is holy , or perfect as our Heavenly Father is perfect ; exacts not of us , that wee should be as holy and perfect as Hee is , in any point of his imitable perfections . Every part of that holinesse which becommeth Saints , is in the best of them , but as the materiall forme in an house built of untowardly stuffe , by unskilfull hands : but in Him , according to the exactest Mathematicall or Idaeall forme , that the cunningest Architect hath in his head . The best examples of goodnesse , we can conceive , are but as dead pictures of those everliving ones , which He expresseth in his workes . All his decrees concerning man , are not in themselves onely , but to mans eyes that looke not on them a squint , so straight and just , that hee will referre the tryall unto the deliberate and sober thoughts of his Enemies . Is not my way equall ? Are not your waies unequall ? Ezek. 18. 25. 5 This may instruct us , that those patternes of Holinesse or perfections which wee are bound to imitate in Him , are not to be taken from his bare Commandement , or revelation of his will , but from the objects of his will revealed , or from the eternall practices which hee hath exhibited ; as so many expresse or manifest proofes , that his will is alwayes Holy and Iust : albeit wee cannot alwaies so expressely discerne the manner how it is just and holy in some particular Commandements ; but must implicitely beleeve it to bee such in them , because it is so eminently and apparantly holy and just in those perfections , whereof our generall duties are the imperfect representations . Of all his morall commandements , not one there is , whose sincere practise doth not in part make vs truely like him ; & we are bound to be conformable to his will revealed , that we may be cōformable to his nature ; without conformity wherevnto , we cannot participate of his happinesse ; For , Happinesse is the immediate consequent of his nature . The antecedent of Lactantius Argument . [ Qui nos irasci jubet , is utique irascitur , ] .i. He that biddeth us be angry , is certainly angry himselfe , ] is not so certaine or authentique , and the inference is somewhat doubtfull . But out of all question , he that bids us unfaignedly blesse our persecutors , doth unfaignedly tender his blessings to such as persecute Him in his members . He that seriously exhorts us to bee mercifull and kind to all , sheweth kindnesse to the most unkinde . That charity which hee hath injoyned every man towards all ( his greatest enemies not excepted ) though we consider it in the most charitably minded Martyrs , in whose death it seemed to shine , were but as weake sparkles , or vanishing smoak , of those infinite and eternall flames of love , which burst out in him toward such , as have deserved worse at his hands , than any Tyrant of his tormented servants . That truth and fidelity , which he exacts of us , the faithfulnesse of Abraham himselfe ; is but a little mappe , or narrow surface of that infinite soliditie of truth , whereon his promises are founded . Betweene the chastity and temperance of purest virgins , and his eternall purity , there is the like true correspondency ; but not so great , as there is betwixt the dross and corpulency , and the refined or sublimated spirits of the same bodies . Or could that rule which is the fulfilling of the whole Law & the Prophets , Doe unto every man as we would be done unto ; be exactly fulfilled by us ; it would be but a slender , though a true modell or representation of his eternall equity . He that honoureth me , him will I honor . For in this , and the like , he expects no more than the inward affection of mortall hearts , or prayses of man whose breath is in his nostrils , being ready out of his goodnesse , to recompence these silly services , with glory , love and happiness everlasting . But doth he intend thus well to all , or destruction unto some , as it is a meanes of blisse to those whom he loves ? If so he did , we might be exempt from that negative precept , of not doing evill that good might ensue . For the only reason why we are boūd not to doe so , is because in so doing we should become unlike our heavenly Father , and not be perfect as he is perfect . But as he turnes the voluntary evils of some , to the good of others ; so may wee , and ought to consecrate such forfeitures , as legally fall into our hands to pious uses ; or better the states of such as tender publike welfare , by others deserved harmes . 6 Be it then granted , ( which is the root of all objections against these resolutions ) that Gods glory must as well appeare in the punishment of the Reprobate , as in the beatifying of the Elect ; the consequence will bee quite contrary to that which their objections would hence inferre ; For , if the foundation of Gods glory , bee as sure in the one case , as in the other ; the manner of his dealing with both must be alike perfect , and alike behovefull for us to follow . Sine bonitate ( saith Seneca ) nulla majestas , Goodnesse is the foundation of glory . Now , were it true , that he did intend evill to some , before they had committed any ( though not as evill to them , but as a meanes of others good ) or absolutely ordained them to eternall inevitable misery , for the advancement of his owne glory ; wee should not sinne , but rather imitate the perfection of our heavenly Father , in robbing Iudas to pay Peter , or in feeding the hungry , such especially as be of the houshold of Faith , with the spoiles of ungodly rich men , or unbeleevers . More warrantable it were to guesse at the perfection of his Iustice towards the wicked , and of his bounty towards the godly , by the commendable shadow or imitatiō of it in earthly gods . To procure the common good without intention of harme to any , and with admission of as few private mischiefes as may be , is the chiefe praise of great States-men . And it is the glory of Princes , to encourage all men unto vertuous courses by good example , gratious exhortations , and unpartiall distribution of publike honors or commodities : and yet withall to inflict disgrace upon haughty contemners of those gracious allurements ; and to bee sterne in execution of Iustice ( without fauour ) upon notorious transgressors of wholesome Lawes . Yet not to use severity without sorrow , nor draw blood but by way of medicine ; for preserving of their Crownes and dignities , for maintenance of publike peace , or for preventing the like diseases in other particular members of the same body . Magistrates that would mind these matters , more than raysing themselves , their friends , or posterity , more than life it selfe , which they owe unto their Countrey ; should exhibite us a true model , though ( God wot ) but a slender one of our heavenly Fathers wisdome and loving kindnesse : first in drawing men to repentance , by gratious promises , and unfaigned proposalls of inestimable rewards for their service : Secondly , in making the wicked and obstinate despisers of his infinite goodnesse , serve to the manifestation of his endlesse glory , and confirmation of those that love him in the immortal state of happinesse . These prints of his Fatherly care and Iustice , are yet fresh to bee seene in his proceedings with ungratious Cain . And the Lord said unto Cain , why art thou wroth ? and why is thy countenance fallen ? if thou doe well , shalt thou not be accepted ? and if thou dost not well , sinne lyeth at the doore : And unto thee shall be his desire , and thou shalt rule over him , Gen. 4. ver . 6 , 7. Severe punishment for doing evill , without precedent loving instructions , or good encouragement to doe well , is the naturall off-spring of unnaturalnesse . It beares no shadow of that justice or equity , whose glorious patterne shines most brightly in our heavenly Father . CHAP. 14. Of God infinite love to mankinde . 1 IF the Apostles authority could not perswade us to beleeve , his reasons would inforce us to grant , that the issues of blessing and cursing from one and the same mouth , are contrary to the course of nature , and argue the nature of man , ( in whom alone this discord is found ) to be much out of tune . Out of the same mouth proceedeth blessing and cursing , my brethren , these things ought not so to be . Iam. 3. 10. For nature in other things gives you a better example . Doth a fountaine send forth at the same place , sweet water and bitter ? Can the Figtree , my brethren , beare Olive berries ? either a Vine figs ? &c. These and the like fountaines of naturall truth , are as open to us , as they were to him , and wee should much wrong both this Ambassador of Christ , and Gods image in our selves , if we did beleeve them only for his authority , and not for their owne native perspicuity . The best use of Apostolique●authority , in these allegations , is to warrant our use of the like , though in matters divine : not one of his instances but holds as truly in God , as in man ; not one but receiveth a necessary increase of strength , from the indivisible unity of the divine Essence . For a Fig-tree to beare Olive berries , is lesse impossible , than for the tree of life to bring forth death . To cause the Vine bring forth Figs , were not so hard a point of husbandry , as to derive cursednesse or misery from the fountaine of blisse . For a Spring to send forth water sweet and bitter , fresh and salt , at one and the same place , is more compatible with any reasonable conceipt , than for hate or harmefull intentions to have any issue from pure love . But God is love : yea , love is his Essence as Creator . In that he is the Author of being , hee is the Author of goodnesse to all things that are , ( Being , unto every thing in its owne proper being , is good ) and goodnesse in an intelligent Don●r , is alwayes the fruit of Love. Hence saith the Wiseman , of him that is wisest of all , of him that can neither deceive nor be deceived : He hateth nothing that he hath made . For even their being , and that goodnesse which accompanies it , is an undoubted pledge of his love . If to blesse God the maker , and to curse men which are made after his similitude , argue ( in the Apostles supposall ) a dissolution of that internall harmony , which should be in the humane nature : to hate some , and love others of his best creatures , all being made after his owne image ; would necessarily infer a greater distraction in the indivisible Essence , besides the contradiction which it implyes to infinite goodnes . To love the workes of his owne hands , is more essentiall to him , that made all things out of meere love , than it is unto the fire to burn matter combustible : and if his love be , as he is , truly infinite , it must extend to all , seeing all are lesse than infinite . 2 Love , were it perfect in us , would perfectly fulfill Gods Law , and make up a compleate body or System of morall goodnes . Now the most absolute perfection of that love , whereof the humane nature ( though uncorrupted ) could bee capable , would be but an imperfect shadow of our heavenly Fathers most perfect love ; which hath the same proportion to his goodnesse , that love in us ( were it as perfect as it possibly might bee ) should have to our morall goodnesse . That is , it is his compleat communicative goodnes . And though these two in him bee rather different names , than divers attributes , yet wee love his goodnes better , whiles it is attired with the name of Love. For , of men that doe us equall good turnes , we love them best , whom we conceive to love us most : and loving kindnesse seemes good and lovely , even in the eyes of such as reape no profit from it , besides the sight of it . The very exercise of it in others , excites our weake inclinations to the like : and our inclinations moved , stir up a speculative assent or secret verdict of conscience , to approve that truth which wee cannot follow in the practice : Beatius est dare , quam accipere : It is a more blessed thing to give , than to receive . No man measureth that which wee call a good nature ( as of men some are better natured than others ) either by the means it hath to benefit , or by the benefits bestowed ; but by the fervency of unfaigned good will , and hearty desires of doing good to all . This is that wherein ( especially when it is holpen by grace ) we most resemble the divine nature , which is infinitely better than the humane nature ( though takē at the best ) not only in respect of his ability to do good , but of his good wil to do the best that may be . And this his good will exceeds ours , not intensively only , but extensively . For we are bound to imitate him as well in the extension of our unfaigned good will towards all , as in the fervency of our desires to do the best good we can to some , because his loving kindnes to man is both waies infinitly perfect , Thus saith the Lord , Let not the wise man glory in his wisedome , nor the strong man glory in his strength , neither the rich man glory in his riches : But let him that glorieth , glory in this , that he understandeth , and knoweth me ; that I am the Lord which exercise loving kindnes , judgement , and righteousnesse in the earth : for in these things I delight , saith the Lord. Ier. 9. 23 , 24. The first then & most native issue of infinite goodnesse , is the exercise of bounty or loving kindnesse , which floweth from it , without matter or motive to incite it . This is that which gave being , and with being , some portion of goodnesse unto all things that are ; it alters the name , but not the nature in the current . To prevent others with good turnes before they can expect or deserve them , is the highest point of bounty , whereto the ability of man can reach . But God gave vs that we most desire , proper being , with the appurtenances , before we could desire it ; for it is the foundation of all desire . From Bounty or loving kindnesse , or from that Goodnesse whence they spring , Mercy and Compassion differ only in the extrinsecall denomination taken from different objects . Compassion is good will towards others , provoked from notice of their miserie : and Mercy is but an excesse of Bounty , not estranged from ill deservers , in distresse ; so long as the exercise of it breedes no harme to such as are more capable of bountifull love and favour . This incompossibility betweene the exercise of Mercy and bounty towards particulars ill deserving , and the preservation of common good , occasioneth the interposition of Iustice punitive ; whose exercise is in a sort , unnaturall to the Father of mercy . For he doth not afflict willingly , nor grieve the children of men . Lamen . 3. 33. Nothing in good men can provoke it towards offenders , but the good of others deserving either better or not so ill , which might grow worse by evill doers impunity . To take pleasure in the paine or torture of notorious malefactors , is a note of inhumanity : their just punishment is onely so farre justly pleasant , as it procures either our owne , or others welfare ; or avoydance of those grievances , which they more justly suffer , than wee or others of the same societie , should doe . The more kind and loving men by nature are , the more unwilling they are to punish , unlesse it be for these respects . How greatly then doth it goe against his nature , who is loving kindnesse it selfe , to punish the workes of his owne hands ; Man especially , who is more deare unto him , than any child can be unto his Father , for hee is the Father of all mankind ? For it is he that made us , and not we our selves ; not those whom we call Fathers of our flesh , for even they likewise were made by Him. Hence he saith , Call no mā Father on earth , for one is your Father which is in Heaven , Mat. 23. ver . 9. Is the title his peculiar , more than the realty answering to it ? Is he more willing to bee called the onely Father of all the sonnes of men , than to doe the kinde office of a Father to them ? No , like as a Father pittieth his owne children , so the Lord pitieth them that feare him , For he knoweth our frame , he remembreth we are but dust . Psal . 103. 13 , 14. It seemes this Psalmist either was or had a most kinde and loving Father , and hence illustrates the kindnesse of his Heauenly Father , by the best modell of kindnesse which hee knew . But if God truly be a father of all mankind , he certainly exceeds all other fathers as farre in fatherly kindnesse , as hee doth men in any branch of goodnesse or perfection . This is the first foundation of our Faith , layd by his onely Sonne : * Aske and it shall be given unto you , seeke and ye shall finde , knocke and it shall be opened unto you . For every one that asketh , receiveth , and he that seeketh , findeth , and to him that knocketh it shall be opened . Or what man is there of you , whom if his sonne aske bread , will he give him a stone ? Or if he aske a fish , will hee give him a serpent , Math. 7● vers . 7 , 8 , 9 , 10. Every Father that heard Him , would have beene ready to have answered no ; yet none so ready or carefull as they should be , to give or provide best things for their children , because all besides him are evill Fathers . If ye then being evill know how to give good gifts to your children , how much more shall your Father which is in Heaven , give good things to them that aske him , ver . 11. Hee is then so much more willing to give good things to his children , as he is better or greater than other Parents . His love to all men , seeing all are his sonnes , by a more peculiar reference than Abraham was Adams , or Isaac Abrahams , is infinitely greater than any Parents beare to the fruits of their bodies . Mortall fathers love children when they have them ; but love to themselves , or want of means to immortalize their owne persons , makes them desire to have children . The onely wise immortall God ( who is all-sufficient to all , most to himselfe , unacquainted with want of whatsoever can bee desired ) out of the abundance of his free bounty and meere loving kindnesse , did first desire our being ; and having given it us , doth much more love us , after we are instamped with his Image . For he sowes not wheate , to reape tares ; nor did he inspire man with the breath of life , that he might bring forth death . 3 The Heathens conceived this title of Father , as too narrow for fully comprehending all references of loving kindnesse betwixt their great Iupiter and other Demigods or men . Iupiter omnipotens regum rex ipse ▪ Deusque Progenitor , genitrixque Deum , Deus unus , & omnis . And another Poet * , Iupiter & mas est & nescia faemina mortis . And because the affection of mothers , especially to their young and tender Ones , is most tender : the true Almighty hath deigned to exemplifie his tender mercy and compassion towards Israel , as David did Ionathans love towards him ; far surpassing the love of women , yea of mothers to their children . Sion had said , the Lord hath forsaken me , and my God hath forgotten mee . But her Lord replyes , Can a woman forget her sucking child , that she should not have compassion on the sonne of her wombe ? yea , they may forget , yet will I not forget thee , Esay 49. ver . 15. And if his love could sufficiently bee expressed by these dearest references amongst men , whose naturall affection towards their tender brood ( in respect of meaner creatures ) is much abated by wrong use of reason ( as many mothers by greatnesse of place , or curiosity of education , are lesse compassionate towards their children , then other silly women are ) he hath chosen the most affectionate female amongst reasonlesse creatures , to blazon his tender care and loving protection over ill-deserving children : How often would I have gathered thy children together , even as a Hen gathereth her chickens under her wings ! Math. 23. ver . 37. Finally , as he gives much more to our being , than our earthly Parents , whom we suppose to give us being ; so all the sweet fruits or comforts of love , whether of fathers and mothers towards their children , of husbands towards their wives , or of brethren to brethren , sisters to sisters , or one friend to another ( their sinfulnesse onely excepted ) are but distillations or infusions of his infinite love to our nature . To witnesse this truth unto us , the son of God was made both father , and brother and husband to our nature , &c. Every reference or kinde office , whereof reasonable creatures are mutually capable , every other creature ( though voyd of reason , so not voyd of love and naturall affection ) may expresse some part of our heavenly Fathers loving kindnesse : but the love of all , though infinitely increased in every particular , and afterwards made up in one , could no way equalize his love towards every particular soule created by him . Feare of death or other danger , hath such joynt interest with love , ( as well in the heart of man , as in other creatures ) that , albeit they would doe more for their yong ones than they doe , if they could , yet they doe not usually so much as they might : not so much for their model of wit or strength , as God for his part though infinite in wisedome & power doth for the sonnes of men . He that feareth none , but is feared of al , he that needs no Counsellor , but hath the heart of Prince and Counsellor in his hand , makes protestation in his serious griefe , that he hath done all for his unfruitfull vineyard that he could , as much as possibly could be done for it . Or , if his serious protestations cannot deserve credit with deceitfull man , his solemne oath is witnesse of greater love than hath beene mentioned , of greater than the heart of man is able to conceive , even towards such as all their life time have hated Him. As I live saith the Lord , I will not the death of him that dyes . If besides the authority of these and infinite more sacred texts most perspicuous in themselves , the interpretation of the Church , be required for establishing of the doctrine delivered ; the whole ancient Church some peeces of Saint Austine onely excepted , which may bee counterpoyzed with other parts of the same Fathers writings , is ready to give joynt verdict for us . And whether the restrictions which some reformed Churches have endeavoured to lay upon Gods promises , be compatible with the doctrine of the English Church , comes in the next place to be examined . CHAP. 15. What the Church of England doth teach concerning the extent of Gods love : of the distinction of singula generum , and genera singulorum : of the distinction of voluntas signi , and voluntas beneplaciti . 1_WHat middle course soever the Church of England doth hold , or may take for compromising contentions betweene some other reformed Churches in points of Election and Reprobation , of free wil or mans ability , before the state of regeneratiō : She doth not in her publike and authorized doctrine come short of any Church this day extant , in the extent of Gods unspeakable love to mankind . No nationall Councell , though assembled for that purpose , could fit their doctrine more expresly to meet with all the late restrictions of Gods love , than the Church our mother , even from the beginning of reformation , hath done ; as if she had then foreseene a necessity of declaring her judgement in this point , for preventing schismes or distraction in opinions amongst her sonnes . First , she injoynes us to beseech God to have mercy upon all men . This was the practice of the Ancient Church , which in her opinion , needed no reformation . A practice injoyned by * S. Paul , I exhort or desire first of all , that supplications , prayers , intercessions , and giving thankes be made for all men . If any man shall seeke to lay that restraint upon this place , which S. Austine somewhere doth , as if the word [ all men ] did import only genera singulorum [ all sorts of men , ] not , singula generum , [ every particular man : ] the scanning of the words following , the sifting of the matter contained in both , with the reason of the exhortation , and other reall circumstances , will shake off this or other like restriction , with greater ease than it can be laid upon it . Wee are commanded to pray for no more ▪ than them , whose salvation we are unfainedly to desire , otherwise our prayers were hypocriticall . Are we then to desire the salvation of some men onely , as they are dispersed here and there , throughout all nations , sorts , or conditions of men , or for every man of what condition soever , of what sort or nation soever he be ? The Apostle exhorts us to pray for Kings ( not excepting the most malignant enemies which the Christians then had ) and for all that be in authority . And if we must pray for all that are in authority , with fervency of desire , that they may come unto the knowledge of the truth ; then questionlesse , wee are to desire , wee are to pray for the salvation of all and every one , which are under authority . God is no accepter of persons ; nor will the Omnipotent permit us so to respect the persons of the mighty in our prayers , as that we should pray that all and every one of them might become Peeres of the heavenly Ierusalem , and but some choice or selected ones of the meaner sort might bee admitted into the same society . Wee must pray then for high and low , rich and poore , without excepting any , either in particular or indefinitely . The reason why our prayers for all men must be universall , is , because wee are bound to desire the spirituall good of all men ; not as they fall under our indefinite , but under our uniuersall consideration . The reason againe , why wee are bound to desire the spirituall good of all men universally considered , is , because wee must be perfect as our heavenly Father is perfect . Vnto this universall desire , wee must adde our best endeavours that saving truth may be imparted unto all ; because it is our heavenly Fathers will , his unfaigned will , that all should come to the knowledge of truth . 2 Both parts of this inference [ as first , that it is our duty to pray for all sorts of men , and for every man of what sort soever : And secondly , that we are therefore to pray thus universally , because it is Gods will , not onely that we should thus pray , but that all without exception shold come unto the truth and be saved ] are expressely included in the prayers appointed by the Church of England to bee used upon the most solemne day of devotions . The Collects or Praiers are in number three . The first , Almighty God we beseech thee graciously to behold this thy family for the which our Lord Iesus Christ was contented to be betrayed , and given up into the hands of wicked men , and to suffer death upon the Crosse , &c. The tenour of this petition , if we respect onely the forme , is indefinite not universall : but every Logician knows , and every Divine should consider , that the necessity of the matter , whether in prayers or propositions , will stretch the indefinite forme wherewith it is instamped , as farre as an absolute universall . That the forme of this petition is in the intention of the Church of England , to be as farre extended as we have said ( that is ) [ to all and every one of the congregation present ] the prayer following puts out of question . For in that wee are taught to pray for the whole Church , and for every member of it . Almighty and everlasting God , by whose spirit the whole body of the Church is governed and sanctified : receive our supplications and prayers , which we offer before thee for all estates of men in thy holy Congregation ; that every member of the same , in his vocation and ministery , may truly and godly serve thee . &c. If here it be excepted , that albeit this prayer be conceived in termes formally universall , yet is the universall forme of it to be no further extended , than its proper matter or subject ; and that ( as will be alleaged ) is the mysticall live-body of Christ , whose extent , or the number of whose members , is to us unknowne : the third and last prayer will clearely quit this exception , and free both the former petitions , from these or the like restrictions . For in the last prayer wee are taught to pray for all and every one which are out of the Church , that they may bee brought into the Church , and bee made partakers with us of Gods mercy , and the common salvation . Mercifull God , who hast made all men , and hatest nothing that thou hast made , nor wouldest the death of a sinner , but rather that he should be converted and live : have mercy upon all Iewes , Turkes , Infidells , and heretiques , and take from them all ignorance , hardnesse of heart ; and contempt of thy Word ▪ And so fetch them home , blessed Lord , to thy flocke , that they may bee saved among the remnant of the true Israelites , and be made one fold , under one shepheard Iesus Christ our Lord. If God therefore will not the death of any Iew , Turke or Infidell , because of nothing hee made them men : wee may safely conclude that he willeth not the death of any , but the life of all , whom of men or infidells , hee hath made Christians ; to whom he hath vouchsafed the ordinary meanes of salvation , and daily invites , by his messengers , to imbrace them . Hee which made all things without invitation , out of meere love , made nothing hatefull ; nor is it possible that the unerring fountaine of truth and love , should cast his dislike , much lesse fix his hatred upon any thing that was not first in it nature odious . Nothing can make the creature hatefull or odious to the Creator , besides its hatred or enmity of that love , by which it was created , and by which he sought the restauration of it when it was lost . Nor is it every degree of mans hatred or enmity unto God , but a full measure of it , which utterly exempts man from his love ; as that reverend * Bishop and glorious Martyr , one of the first Reformers of the Religion profest in this Land , observes . 3 If with these authorized devotions we compare the doctrine of our Church in the publike catechisme , what can bee more cleare , then that as God the Father doth love all mankind , without exception ; so the Sonne of God did redeeme not some onely of all sorts , but all mankind universally taken : First wee are taught to beleve in God the Father who made us and all the world . Now , if the Church our mother have in the former prayers truly taught us , that God hateth nothing which he hath made ; this will bring forth another truth : viz. That either there be some men which are not of Gods making ; or else that hee hateth no man ( not Esau ) as he is a man , but as a sinner , but as an enemy or contemner of his goodnesse . And consequently to this branch or corollary of this former truth , wee are in the same Catechisme , in the very next place taught to beleeve in God the Son who hath redeemed us and all mankind . And if all mankind were redeemed by him , than all of this kind were unfeignedly loved ; none were hated by him . And though in the same place , wee are taught to beleeve in the holy Ghost as in the sanctifier of all that are sanctified , yet this wee are taught with this caveat , that he doth sanctifie al the elect people of God , not all mankind . All then are not sanctified by God the holy Ghost , which are redeemed by God the Sonne , nor doth God the Father bestow all his spirituall blessings upon all whom hee doth unfeignedly love , or on whom hee hath bestowed the blessing of Baptisme as the seale or pledge of their redemption . All these inferences are so cleere , that the consideration of them makes us doubt , whether such amongst us , as teach the contrary to any of these , have at any time subscribed unto the booke of Common prayers , or whether they had read it before they did subscribe unto it or contradict it . That this universall extent of Gods love , and of the redemption wrought by Christ , is a fundamentall principle , whereon many serious and fruitfull exhortations in the booke of Homilies are immediately grounded , shall ( by Gods assistance ) appeare in the Article concerning Christ . For a concludent proofe that God doth unfeignedly will , not genera singulorum , all sorts of men onely ; but singula generum , every one of all sorts to be saved ; take it briefely thus : All they which are saved , and all they which are not saved , make up both parts of the former distinction or division to the full . But God will have all to bee saved which are saved ; he likewise willeth the salvation of all such , as are not saved , that is , of such as dye : therefore he willeth the salvation of every one of all sorts . That God doth will the salvation of all that are saved , no man ever questioned ; that God did will not the life , but death of such as dyed , the Iewes ( Gods owne people ) did sometimes more then question : and to prevent the like querulous murmurings of misbeliefe in others , he once for all interposed his solemne oath ; As I live saith the Lord , I will not the death of him that dyeth , but rather that he should repent and live . None then can be saved whom God would not have saved ; many are not saved , whom God would have saved . 4 But how , or by what Will doth he will that they should be saved that are not saved ? Doth he will their salvatiō by his revealed , not by his secret will ? Doth he give signification onely of his good will towards them , whereas his good will and pleasure , is not finally to doe them any reall good ? This I take to be the meaning of voluntas signi , and beneplaciti . But , it being granted , that God doth will the salvation of all men , by his revealed will , or voluntate signi ; This alone will sufficiently inferre our intended conclusion [ That he truly wils the salvation of all , without the exemption of any . ] Vpon such as contradict this doctrine , it lyes upon them to prove not the negative onely , that God doth not will the salvation of all by his secret will ; but this positive particular , that God doth nill or unwill the salvation of some by his secret will , whose salvation he willeth by his revealed will. Now if it be answered , that he doth by his secret will or good pleasure , unwill or nill the salvation of the same parties to whom he willeth salvation by his will revealed or signified ; they must ( without remedy ) acknowledge the one or the other member of this division : as , either [ that there be two wils in God of as different inclinations ad extra , as the reasonable and sensitive appetite are in man : ] or [ that there is a manifest contradiction in the object of one and the same Divine Will. ] That , All men should be saved , and that some men should not be saved , implyeth as formall a contradiction , as to say , [ All men are living creatures , some men are no living creatures . ] Now that all men should bee living creatures , and that some men should not be living creatures , falls not within the object of Omnipotency . And if the will of God , be at truly undivided in it selfe , as the omnipotent power is : it is no lesse impossible that the salvation of all , and the non-salvation of some should be the object , or true parts of the object of one and the same divine will undivided in it selfe , than that the actuall salvation of all , and the actuall and finall condemnation of some , or the non-salvation of all , should be really effected by the omnipotent power . Whether this divine will be clearly revealed , or in part revealed , and in part reserved or secret in respect of us , all is one ; so this will in it selfe and in its nature , bee but one , and undivided . The manifestation or reservation of it , or whatsoever other references it may have to us , can neither increase nor abate the former contradiction in the object . Or if voluntas signi , bee not essentially the same with voluntas beneplaciti , there is a manifest contradiction or contrariety betwixt them : If the salvation of all bee the object of the one , and the non-salvation or reprobation of others , be the object of the other . 5 Yet doe we not ( like rigorous Critiques ) so much intend the utter banishment of this distinction out of the confines of Divinity , as the confinement of it to its proper seat and place . Rightly confined or limited , it may beare faith and allegiance to the truth , and open some passages for clearing some branches of it : But permitted to use that extent of liberty which hath beene given to it by some , it wil make way for canonization 〈◊〉 ●●esuiticall perjuries , for deification of mentall evasions or reservations . Let us compare Iesuiticall practices with that patterne , which is the necessary resultance of some mens interpretation of Gods oath in this case . Were this interrogatory put to any Iesuiticall Assassinat , imagine a powder-plotter ; [ Doe you will or intend the ruine of the King or State , or doe you know of any such project or intendment ? ] there is none of this crue so mischievously minded , but would be ready to sweare unto this negative [ As the Lord liveth , and as I hope for life and salvation by him , I neither intend the ruine of King or State , nor doe I know of any conspiracy against him . ] And yet in case the event should evidently discover his protestation to be most false ; yet would he rest perswaded , that this or the like mentall evasion or reservation [ I neither intended the ruine of King or State , so they would become Romane Catholiques ; nor did I know of any conspiracy against them , with minde or purpose to reveale it unto them , ] may be a preservative more than sufficient , a soveraigne Antidote against the sinne of perjury , which hee had swallowed or harboured in his brest ; specially if the concealement of his treason , make for the good of the Church . To put the like interrogatory unto the Almighty Iudge , concerning the ruine or welfare of men , no Magistrate , no authority of earth hath any power . Yet hee , to free himselfe from that foule aspersion , which the Iewes had cast upon him ( as if such as perished in their sinnes , had therefore perished , because it was his will and pleasure they should not live but dye , ) hath interposed his often mentioned voluntary oath ; As I live , I will not the death of him that dyes , but rather that he should live . Shall it here bee enough to make answer for him , interpretando , by interpreting his meaning to be this ? I doe not will the death of him that dyes , so he will repent , which I know he cannot doe : nor doe I will his non-repentance , with purpose to make this part of my will knowne to him ; however , according to my secret and reserved will , I have resolved never to grant him the meanes , without which he cannot possibly repent ; whereas without repentance hee cannot live but must dye . But , did Gods oath give men no better assurance than this interpretation of it doth , I see no reason ( yet heartily wish , that others might see more ) why any man should so much blame the Iesuites , for secret evasions or mentall reservations in matter of oath . For the performance of our oaths in the best manner that wee are capable of , is but an observance of a particular branch of that generall precept , Be ye perfect as your heavenly Father is perfect . Who then can justly challenge the Iesuite of imperfection or falshood , much lesse of perjury , for secret evasions or mentall reservations , when his life is called in question ; if once it bee granted , that the God of truth , in matter of oath concerning the eternall life or death of more men than the Iesuites have to deale with , doth use the like ? 6 In matters then determined by Divine Oath , the distinction of voluntas signi and beneplaciti , can have no place ; specially in their doctrine who make the bare entity or personall being of men , the immediate object of the immutable decree concerning life and death everlasting . For the entity or personall being of man , is so indivisible , that an universall negation , and a particular affirmation of the same thing , [ to wit , Salvation ] falling upon man , as man , or upon the personall being of men , drawes to the strictest point of contradiction . Farre ever be it from us to thinke , that God should sweare unto this universall negative , I will not the death of the man that dyeth ; and yet beleeve withall , that he wils the death of some men that dye , as they are men , or as they are the sonnes of Adam : that hee should by his secret or reserved will , recall any part of his will declared by oath ; that hee should proclaime an universall pardon to all the sonnes of Adam under the seale of his oath , and yet exempt many from all possibility of receiving any benefit by it . 7 Shall we then conclude that the former distinction hath no use at all in Divinity ? Or if this conclusion be too rigorous , let us see in what cases it may have place , or to what particulars it may bee confined . First , it hath place in matters of threatning , or of plagues not denounced by oath . Thus God , by his Prophet Ionas , did signifie his will to have Nineveh destroyed at forty dayes end ; this was voluntas signi ; and he truly intended what hee signified : yet was it his voluntas beneplaciti , his good will and pleasure at the very same time , that the Ninevites should repent and live . And by their repentance , his good will and pleasure was fulfilled in their safety . But in this case there was no contrariety betweene Gods will declared or signified .i. [ voluntas signi ] and his good will and pleasure , .i. [ voluntas beneplaciti ] ; no contradiction in the object of his will however considered , for that was not one and the same , but much different , in respect of Gods will signified by Ionas ; and of his good will and pleasure , which , not signified by him , was fulfilled . One and the same immutable will or decree of God did from eternity award two doomes , much different , unto Ninevch ; taking it as it stood affected when Ionas threatned destruction unto it , or as it should continue so affected ; and taking it as it proved , upon the judgement threatned . All the alteration was in Nineveh , none in Gods will or decree : and Nineveh being altered to the better , the selfe same rule of Iustice , doth not deale with it after the selfe same manner . The doome or sentence could not bee the same without some alteration in the Iudge , who is unalterable . And in that hee is unalterably Iust and Good , his doome or award , was of necessity to alter , as the object of it altered . Deus saepe mutat sententiam , nunquam consilium . Gods unchangeable will or counsell doth often change his doome or sentence . The same rule holds thus farre true in matter of blessing or promise not confirmed by oath : upon the parties alteration unto worse , unto whom the promise is made , the blessing promised may be revoked , without any alteration of Gods will or counsell . Yet may we not say , that the death or destruction of any to whom God promiseth life , is so truely the object of his good will and pleasure , as the life and salvation of them is , unto whom he threatneth destruction . The same distinctiō is of good use in some extraordinarie cases , or as applyed to men after they have made up the full measure of their iniquity , and are cut off from all possibility of repentance . Thus God willed Pharaoh to let his people goe out of Egypt , and signified this his will unto him by Moses and Aaron , in mighty signes and wonders . This was voluntas signi , onely , not voluntas beneplaciti . For though it were his good will and pleasure , that his people should depart out of Egypt ; yet was it no branch of this his good will and pleasure , that Pharaoh should now repent or bee willing to let them goe . Rather it was his good will and pleasure ( specially after the seventh plague ) to have the heart of Pharaoh hardned . And yet after his heart was so hardned , that it could not repent , God so punished him , as if it had beene free and possible for him to repent , and grant a friendly passe unto his people . But Pharaohs case was extraordinary ; his punishment so exemplary , as not to be drawne into example . For as our Apostle intimates , it was an argument of Gods great mercy and long suffering , to permit Pharaoh to live any longer on earth , after he was become a vessell of wrath destinated to everlasting punishment in hell . The reason why God thus plagued Pharaoh , for not doing that which now he could not doe ( all possibility of amendment being taken from him ) was to teach all generations following , by his fearefull end , to beware of his desperate beginnings , of struggling with God , or of persecuting them , whose patronage hee had in peculiar manner undertaken . And here again , there is no contradiction betweene these two proposition [ God from all eternity did will the death of Pharaoh ; God from all eternity did not will the death , but rather the life of Pharaoh . For albeit Pharaoh continued one and the same man , from his birth unto his death , yet did he not all this time continue one and the same object of Gods immutable will and eternall decree . This object did alter as Pharaohs dispositions or affections towards God or his neighbours altered . There is no contrariety , much lesse any contradiction , betweene these [ God unfaignedly loveth all men ; God doth not love , but hate the Reprobate , although they be men , yea the greatest part of men . ] For here the object of his love and hate is not the same ; he loves all men unfaignedly as they are men , or as men which have not made up the full measure of iniquity : but having made up that , or having their soules betroathed unto wickednesse , he hates them . His hate of them as Reprobates ; is no lesse necessary or usuall , than his love of them as men . But though he necessarily bates them being once become Reprobates , or having made up the full measure of iniquity : yet was there no necessity layd upon them by his eternall decree , to make up such a measure of iniquity . 8 How these deductions will consort with some moderne Catechismes I doe not know : sure I am they are consonant to the opinion of that learned Bishop and blessed Martyr in his Preface to his expositions of the ten Commandements ; a fit Catechisme for a Bishop to make . Every man is called in the Scripture , wicked , and the enemy of God ; for the privation and lacke of faith and love , that he oweth to God. Et impii vocantur , qui non omnino sunt pii ; that is , They are called wicked that in all things honour not God , beleeve not in God , and observe not his Commandements as they should doe ; which we cannot do by reason of this naturall infirmity , or hatred of the flesh , as Paul calleth it , against God. In this sense taketh Paul this word , wicked . So must we interpret St. Paul and take his words ; or else no man should be damned . Now we know that Paul himselfe , St. Iohn , and Christ damneth the contemners of God , or such as willingly continue in sinne , and will not repent . Those the Scripture excludeth from the generall promise of grace . Thou seest by the places afore rehearsed , that though wee cannot beleeve in God as undoubtedly as is required , by reason of this our naturall sicknesse and disease , yet for Christs sake in the judgement of God wee are accounted as faithfull beleevers , for whose sake this naturall disease and sicknesse is pardoned , by what name soever S. Paul calleth the naturall infirmity , or originall sinne in man. And this imperfection or naturall sicknesse taken of Adam , excludeth not the person from the promise of God in Christ , except wee transgresse the limits and bounds of this originall sinne by our owne folly and malice ; and either of a contempt or hate of Gods word , we fall into sinne , and transforme our selves into the image of the devill . Then wee exclude by this meanes our selves from the promises and merits of Christ , who only received our infirmities , and originall disease , and not the contempt of him , and his Law. SECTION III. That Gods good will and pleasure is never frustrated , albeit his unspeakeable love take no effect in many to whom it is unfeignedly tendered . CHAP. 16. In what sense God may be said to have done all that he could for his Vineyard , or for such as perish . 1 TO found both parts of a contradiction in truth , fals not within the Sphere of omnipotency , and we may with consent of al Divines , maintaine it to be impossible . The true originall aswell of our aptnesse to conceive difficulties in the points proposed , as our ignorance in assoyling them , is because we extend not this Maxime so far as it naturally would reach ; and the reason why we extend it not so farre , is our pronenesse to extend our owne power to the utmost , and , for the most part farther then justice or true goodnesse can accompany it . It is our nature to be humorous , and the nature of humor to be unconstant . Fortunes character may be every sonne of Adams Motto : Tantum constans in levitate , Onely constant in unconstancy . And being such , nothing can imply any constant contradiction to our nature ; nothing that is truly and constantly the same , but will one time or other contradict our changeable and inconstant humors . And these enraged with contradiction , doe , ( Tyrant-like ) arme power , without just tryall or examination , without either respect or reverence , against whatsoever contradicts them . The right use of power in creatures meerely sensitive , is to satiate their appetites of sense : for nothing hath power to move it selfe , but what is sensitive : and , all power , whether of body or minde , was bestowed on man for the execution of his will , or accomplishing his desire of good : but , since his will , by his fall , became irregular , and his desires corrupt ; his power is become like a common officer , or undercommander to all his unruly appetites , domineering by turne or succession ; all other inclinations being under the command of it . So the wise man hath charactered the resolution of voluptuous men , cap. 1. 6. Come on therefore , let us enjoy the good things that are present , and let us speedily use the creatures like as in youth . And ver . 11. Let our strength be the Law of justice ; for that which is feeble is found to be nothing worth . Even in such as are by most esteemed good men and sober , those notions of truth and equity which are naturall and implanted , are so weake and ill taken ; that , rather than upstart carnall appetites or desires which custome countenanceth , should be enraged through their reluctance , they presently yeeld their consents to such proposalls , as ( were they resolute , firme and constant ) would as offensively contradict them , as punishment or paine doth our sense of pleasure . Vnto such proposalls we often yeeld , as are impossible to be approved by Equity ; to whom we usually professe our dearest love and allegiance , with promises to frame our lives by her rules . But love in us ( whether one simple and indivisible quality , or an aggregation or cluster of divers inclinations , all rooted in one Center , ) is not alike set on divers objects . Hence , when it comes to opposition betweene sense and reason , betweene our selves , our private friends , and common equity , it divides it selfe unequally . The particular inconveniences whereto we are daily exposed , by the inordinate love of the world , and the flesh , are infinite ; all may be reduced to these two originalls : First , it blindes our judgements , and makes our intentions seeme upright and just to our partiall desires , or at least not incompatible with the rules of equity ; when as , to impartiall judgements , they are palpably unjust . Secondly , having blinded our judgements , it forthwith abuseth our power or authority ; to effect whatsoever is not , for the present , apprehended for a grosse and evident wrong . So that nothing whereon our love or liking is for the present mainly set , seemes any way impossible unto us ; unlesse it bee altogether without the compasse of our power : And , through the variousnesse of our humerous disposition , that , which we cannot like or admit to day , will be allowed of to morrow . But though there bee none that doth good , no not one , yet some there be doe lesse evill than others . And seeing those amongst us , whose love to equity is more strong and constant than their neighbours , are alwayes drawne with greater difficulty to dispense with truth or approve unjustice ; the consequence necessarily amounting from this experimented truth , is , That [ if any mans judgement in matters of equity and justice were infallible , and his love to justice and knowne equity altogether constant and invincible , it would bee impossible for him to transgresse in judgement . ] Thus as well the strength of unconstant humorous desires , as the faintnesse of love or equity ( both which most men may experience in themselves ) as the contrary vertues , which they may observe in some few joyntly conspire to rectifie our conceit of God , in whom the Ideall perfection , of the ones integrity and constancy , is without all mixture of the others vice or humorous impotency . 2 The first rule for right extending the former Maxime [ To make both parts of a contradiction true , is no part of the object of power omnipotent ] would be this ; Many effects which are very possible to power alone considered , or as it hath the mastery over weake inclinations unto equity , necessarily imply a direct and manifest contradiction unto some Divine Attributes , no lesse infinite or immutable than Almighty power . Hence it followes , that many effects or designes , which seeme possible to the humane nature , may bee impossible or most incongruous to the Divine . It is more shamefull then impossible for rich men to lye & cozen , or for Magistrates to oppresse and wrong their inferiors ; albeit the ones riches or others power , were infinitely increased , without internall increase of their fidelity . But to him that is eternally true and just , yea eternall truth and justice , it is as impossible to speak an untruth , or doe wrong , as for truth to be a lye , or justice to be unjust . Many things then are possible to meere power , which are impossible to it , as linkt with truth or love ; and many things againe possible to it , as linkt with these , which yet directly contradict the eternall patterne of justice or goodnesse ; and are by consequent impossible to the Almighty , who is no lesse just and good , then powerfull . Many Pyrats by Sea , or Robbers by Land , might they injoy but halfe the power & authority for a Month , whereof ordinary Princes by inheritance are possest ; would doe their companions and friends more good , and worke their enemies greater spoyle in this short space , than any Monarch can doe in his whole raigne , which holds it a point of Majestie to moderate his actions by that Princely rule ; Princeps id potest quod jure potest , Princes can do no more than they can doe justly . In this sense , I think we may truly say , all before Christ were theeves & robbers , or in respect of him very unjust ; not Abraham , David , Ezekiah , Iosias , not one of the Prophets , might they have but halfe that power and authority cōmitted to them over Angels for a night , which the Son of God from everlasting had , without robbery ; but would have thought it very possible to have removed the Romane Army with as great terror , losse and disgrace , as the Angell of the Lord sometimes had done the Assyrians , from Ierusalems-siege ; whose fatall destruction , God incarnate cleerly foreseeing , bewailed with teares , but would not , but could not prevent . For to the King of everlasting righteousnesse , that onely was possible , which was justly possible . And though he were a Father to Israel , and the Prince of peace , yet he approves a most bloody and mercilesse warre , before an unjust peace , and disgracefull to Eternall Majestie ; for so the Prophet had said in his name , before , There is no peace unto the wicked ; to such as stubbornely abandon the wayes of peace , and wilfully neglect saving health , so often and lovingly tendred unto them ; Hos salus ipsa servare non potuit , and shall infinite power save them , whom infinite salvation cannot save ? 3 To have smitten the men of Sodom with blindnesse , before lust had entred in at their eyes ; had beene a worke as easie to Almighty power , as blinding them in the attempt or prosecution of lust conceived . But that contradiction which the prevention of this sinne , did not imply unto Gods power , it did ( all circumstances considered ) necessarily imply unto his Iustice ; by whose immutable and eternall rules , they were left unguarded against these foule temptions , for wilfull contempt of his goodnesse , for abusing his long suffering and loving kindnesse . But did it imply any contradictiō to his goodnesse or loving kindnesse , to have prevented the Sodomites former contempt or abuse of them ? Out of question it did , unto his eternall equity ; for all his waies are mercy and truth . And these Sodomites wilfulnesse presupposed , the eternall rule of his goodnesse and loving kindnesse , had appointed justice to debarre them , as now they are , from reaping those fruits , whereof his goodnesse , as they were men , had made them capable . The principle whence the just proofe of these seeming paradoxes , as also the right explication of all difficulties in this argument , must be derived , is a Schoole Maxime borrowed from orthodoxall antiquity , now not much used , but of much use in true Divinity , and for this reason to bee more fully insisted upon , in the Treatise of mans first estate . The Maxime it self is briefly thus ; It is impossible for mā or other created substance , to be absolutely impeccable from his creation . Onely He that is infinite in being , is infinitely good ; and infinite goodnesse onely implyes an absolute impossibility of being bad . As God onely essentially is , so hee onely is essentially and immutably good ; all things besides him are or sometimes were subject to mutability , aswell in Essence as in their state and condition . Power omnipotent could not from the first Creation , have pared off all mutabilitie from mans morall goodnesse , without perishing the onely possible root of his eternall and immutable happinesse . To decline to evill , implyes no contradiction to Being simply , but onely to omnipotent being : it is so possible to all Creatures , that without this possibility , it were ( as we shall afterwards prove ) impossible for them to be truly like their Creator , for a moment in that attribute , whose participation is the only assurance of their eternall weale . If God either by his omnipotent power , or infinite wisedome , had necessarily ( though without any violence ) restrained this possibility in man , of declining from good to evill , man had forthwith ceased to have beene truly and inherently good , and ceasing to be such , had utterly lost all possibilities of that estate , whose pledge or earnest he received in his creation . Gods goodnesse is his happinesse . And his participative goodnesse is the foundation of mans happinesse . So that not Gods justice onely , but that loving kindnesse whereby hee created man , and appointed him as heyre apparent of life eternall , did remove all necessity from his will , because the imposition of necessity ( whether laid upon him by power or wisdome infinite ) had utterly extinguished that goodnesse wherein it was onely possible for the creature to expresse the Creators goodnesse manifested in his creation . Now that was not Gods essentiall or immutable goodnesse , for that is incommunicable . All the goodnesse man is capable of , doth but expresse Gods goodnesse communicative . It is the stampe of it communicated . As God then did communicate his goodnesse to his creatures , not by necessity but freely , so could not the creature be truly good ( that is like his God ) by necessity but freely . Nor was it possible for him to have beene either confirmed in such goodnesse as he had , or translated to everlasting happinesse ; but by continuing freely good for some space , or lesse evill , than by the liberty which God by his immutable law had given him in his creation , hee possibly might have beene . Continuing good , though but for a while , without necessity , the riches of Gods free bounty , had beene continually increased towards him , and had finally established him in everlasting blisse by confirmation of him in true goodnesse , or by investing him with immortality . Since his fall wee are not usually capable of mercy or of the increase of his bounty ; much lesse of these everlasting fruits whereof blessings temporall are the pledges ; but by free abstinence from some evills , unto whose practices , the possibility of our corrupted nature might be improved . And albeit we doe not alway that which is in its nature evill , yet we can doe nothing well , but even the good which we do we doe it naughtily : yet unlesse we doe both lesse evill , and the good which we do lesse naughtily than we possibly might doe , God still diminisheth the riches of his bounty towards us ; and by inhibiting the sweet influence of his gracious providence , suffers us to fall from one wickednesse to another , being prone to runne headlong into all , if once the reines of our unruly appetites , bee given into our unweildie hands . Farre bee it from any sonne of Adam to thinke hee is able without Gods love and favour to withdraw himselfe from the extremities of mischiefe , much lesse to doe such good as may make him capable of well-doing . So strong is our love to sinfull pleasures , since our first parents gave the reines unto our appetite , that none can recall themselves or repent , without the attractions of infinite love . And yet many whom this infinite love doth daily imbrace , because they apprehend not it , are never brought by the attractions of it to true repentance . Despisest thou the riches of his goodnesse , saith the Apostle , Rom. 2. 4. his forbearance and long suffering , not knowing that the goodnesse of God leadeth thee to repentance ? Of whom speakes he thus ? of such onely as truly repent , and by patient continuance in wel-doing , seeke for glory , honour , and immortality ? nay , but , of them who for hardnesse of heart , cannot repent ; but treasure up wrath against the day of wrath , and the revelation of the righteous judgment of God. 4 Were the riches of his bounty therefore fained , or did hee onely profer , but not purpose to draw them unto repentance , which repented not ? this is no part of our heavenly Fathers perfection , no fruit of that wisedome which is from above , but a point of earthly policy devoid of honesty ; a meere tricke of wordly wit , to whose practice nothing but weaknesse and impotence to accomplish great desires , can mis-incline mans corrupted nature . But doth it not argue the like impotency , though no such want of integrity in God , not to effect what he wils more ardently and more unfainedly , than man can doe the increase or continuance of his welfare , or avoidance of endlesse misery ? No ; it being supposed ( as we have said ) that man is not capable of endlesse joyes , unlesse he will be wrought by meere love , without the impulsions of unresistible power , unfaignedly to love him that hath prepared them for him ; the same infinite love which continually drawes him unto repentance , was in congruity to leave him a possibility not to be drawne by it . For coactive penitency , would have frustrated the end to which repentance is but a meane subordinate . The imployment or exercise of Gods almighty power to make men repent against their wils , or before they were wrought to a willingnesse by the sweet attractions of his infinite love , or by threatnings of judgements not infinite or irresistible , would be like the indeavors of a loving Father , more strong than circumspect , who out of pity to his sonne , whom he sees ready to be choked with water , should strangle him by violent haling him to the shore . Most men by ascribing that unto Gods power which is the peculiar and essentiall effect of his love , doe finally misse of that good , which both infallibly conspire to poure , without measure , upon all such as take right and orderly hold of them . How shall wee then fasten our faith to them aright ? we are to beleeve , that Gods infinite power shall effect without controule or checke of any thing in heaven or earth , all things possible for their endlesse good , that truly love him ; but constraines no mans will to love him , being alwaies armed against wilfull neglectors of his unfaigned love . No man would argue his love to be lesse than infinite , because not able to produce the effects of infinite power : and as little reason wee have to thinke , that power , though infinite , should bee the true immediate parent of love , which never springs in any reasonable creature , but from the seedes of love or lovelines sown in the humane soule , though they doe not alwayes prosper . Constraint , because it is the proper and immediate effect of power , is a companion fit for lust ; whose satisfaction breedes rather a loathing of the parties constrained , than any good wil or purpose to reward them for being unwilling , unloving , or impatient passives ; nothing but true unforced love , can yeeld contentment unto love . Needy man , to whom benevolences though wrested are ever gratefull , cannot bee induced to love the parties from whom they are wrested . For , Non tantum ingratum sed invisum est beneficium superbè datum : Good offices whilest they are presented by pride , are not onely ungratefull but odious . But God who giveth to all men liberally , and upbraideth no man ; as he esteemes no gifts ( howsoever given ) so he alwayes detests the niggardly backwardnesse , and loves the cheerfulnesse of the giver . 5 From these discussions the truth of the former rule , with the right solution of the maine probleme proposed , may bee illustrated , by examples of divers kinds in subjects knowne and familiar . Be the charge never so great , so the exonerations be well nigh equal , the incoms are lesse than if their charge were little , and their exonerations none . Or , be a mans revenues never so large , so his necessary expences be no lesse , hee shall not bee able to doe as much for his friend in some reall kindnesse , as hee whose estate is not halfe so great , if so his annuall expences be tenne times lesse . In like case , though mans love to his dearest friend , be ( in respect of Gods love to us ) but faint , and his power but small ; yet because his love to justice is much lesse , or rather his partiality greater , hee oft-times effects that for his temporall good , which God though infinite in power , doth not effect for those whom hee infinitely loves . For the bequests or grants made unto man by his infinite love , must undergoe the examination of justice and equitie . What are alike infinite , before they passe the irrevocable seale of infinite power , one of these cannot attempt , much lesse absolutely bring ought to passe , without the others consent . Infinite love cannot oversway , either Gods incomprehensible wisedome to devise , or his omnipotency to practise meanes for mans salvation , which contradict the unchangeable rules of infinite equity . His love is as truly indivisible , as infinite ; and is for this reason more indissolubly linkt unto the unchangeable rules of his owne justice or equity , than unto mankinde , whose goodnesse in his best estate , was but mutable ; nor are any of Adams posterity so capable of that infinite mercie , wherewith God embraceth them , as Gods Iustice and Majestie are of his infinite Love. These being as He is absolutely immutable , are throughout eternity immutably loved of him , who indivisibly is Majestie , Iustice , Love , immutable . CHAP. 17. The truth and ardency of Gods love unto such as perish , testified by our Saviour , and by S. Paul. 1 THese are no Paradoxes , but plaine truth ; without whose acknowledgement , wee shall hardly finde any true sense or good meaning in Gods protestations of sorrow for his peoples plagues , or in his expostulations of their unthankfulnesse , or in his kind invitations of them to repentance , which never repent , or in his tender profers of salvation to those which perish . I have spred out my hands all the day long unto a rebellious people , which walketh in a way that was not good , after their owne thoughts , &c. Isay 65. 2. His infinite power expects their conversion , as the Mariner doth the turning of the Tyde ; but may not transport them into the land of Promise , untill his Loving-kindnesse have converted them . The unremovable rules of eternall equity , will not suffer him to stretch out his hands any farther than he doth , towards the sonnes of men ; and when the measure of their iniquity is accomplished , his infinite Iustice will not suffer him to stretch them out so farre any longer . Albeit hee cannot then without unfaigned sorrow , withdraw them from those to whom in love unfaigned hee hath stretcht them out . Thus Ierusalems iniquity come to the full did fill our Redeemers heart with woe , and his eyes with teares . If thou hadst knowne , even thou , at least in this thy day , the things which belong unto thy peace ; but now they are hid from thine eyes : Luke 19. 42. Did he speake this as man , or doth not the Spirit say the same ? Hee that spake this , spake nothing but words of spirit and life , nothing but the words of God , if we may beleeve that he meant as he hath spoken . I have not spoken ( saith * Hee ) of my selfe , but the Father which sent me , hee gave me a commandement , what I should say , and what I should speake : whatsoever I speake therefore , even as the Father said unto me so I speake . His bowels of compassion were freely extended towards thē , from that exact conformity which his spotlesse and blessed soule held with Gods infinite love ; and yet restrained againe by that conformity , which it as exactly held with the eternall rules of Gods infinite justice or equity : and from these different motions or distractions , thus occasioned from that indissoluble uniō of his divisible soule , with these two different attributes of the indivisible nature , were his teares squeezed out . He wept then as man , not as God ; and yet in this humane passion , did visibly act that part which God before his incarnation had penned , as a sensible memoriall of his unconceivable love . O that my people had hearkned unto me : and Israel had walked in my wayes ; I should soone have subdued their enemies , and turned my hand against their adversaries . The haters of the Lord should have submitted themselves unto him but their time should have endured for ever . He should have fed them also with the finest wheat , and with honey out of the Rocke should I have satisfied thee . Psalm . 81. vers . 13 , 14 , 15 , 16. Wheat and Honey , here promised , were Emblemes of better blessings purposed towards them . And thus avouching this his purpose , under no character of courtly complement , but in the forme of legall assurance ; his words are undoubted tokens of unfeigned love and desire unquenchable of their welfare , that did not prosper . Israel might have said , as Ierusalem afterwards did of her sorrow ; Was there ever any love like unto this love wherewith the Lord imbraced mee in the dayes of my youth . Notwithstanding this excessive fervency of His loving kindnesse ( whose will is infinite ) laid no necessity upon their wils to whom hee wished all this good . They had a liberty left them by eternall equity , to refuse it . Hee out of the wishes of his bounty as he protesteth , was ready to poure out his best blessings according to the immensity of his loving kindnesse , so Israel would open his mouth wide to receive them . But my people ( saith he ) would not hearken unto my voice ; and Israel would none of mee ; so I gave them up unto their owne hearts lust ; and they walked in their owne counsells . Psal . 81. vers . 11 , 12. 2 Lord , who had sinned , the heathen people or their forefathers in like manner as Israel did , that in times past thou sufferedst them all to walke in their owne wayes ? Acts 14. 16. They that observe lying vanities forsake their owne mercy , saith the Prophet Ionah . 2. 8. Never hadst thou given them up to their owne hearts lust , to treasure up wrath against the day of wrath , had they not despised the riches of thy bounty ; whose current , neverthelesse was not altogether diverted from their posterity . To them thou leftest not thy selfe without a witnesse , in that thou didst good , and gavest them raine from heaven in fruitfull seasons , filling their hearts with food and gladnesse . To all nations even in the time of darknesse , when they were strangers from thee ; these and the like temporall and sensible blessings , were unquestionable earnests of thy everlasting love , since more fully manifested ; For thou so lovedst the world ( not Israel onely ) that thou gavest thine onely begotten son , to the end that who so beleeved in him , should not perish but have everlasting life . What further argumēt of Gods infinite love , could flesh & blood desire ; thā the Son of Gods voluntary suffring that , in our flesh , by his Fathers appointment , which , unto flesh and blood seemes most distastfull ? That this love was unfaignedly tendered to all , at least , that have heard or hereafter may heare of it , without exception ; what demonstration from the effect , can be more certaine , what consequence more infallible , thā the inference of this truth is frō a sacred truth received by all good Christians , viz. [ Al such as have heard Gods love in Christ proclaimed and not beleeved in it , shall in the day of Iudgement appeare guilty of greater sinnes , than their forefathers could be endited of ; and undergoe more bitter death , than any corruption drawne from Adam , if Christ had never suffered , could have bred . ] I shall no way wrong the Apostle in unfolding his exhortations to the Athenians thus farre ; but they rather offer the spirit by which hee spake , some kinde of violence , that would contract his meaning shorter . The times of this ignorance ( before Christs death ) God winked at , but now commandeth all men every where to repent ; Because hee hath appointed a day , in the which he will judge the world in righteousnesse , by that man whom hee hath ordained , whereof he hath given assurance unto all men , in that hee hath raised him from the dead , Acts 17. 30 , 31. 3 Why all men in the world have not heard of Gods infinite love thus manifested , many causes may hereafter bee assigned , all grounded upon Gods infinite Iustice or Mercy . Of Christs death many which heard not might have heard ; many which are not , might have bin partakers ; save only for their free and voluntary progresse from evill to worse , or wilfull refusall of Gods loving kindnesse daily profered to them in such pledges , as they were well content to swallow ; foolishly esteeming these good in themselves , being good onely as they plight the truth of Gods love to them , which he manifested in the death of his Sonne . With this manifestation of his love , many againe out of meere mercy have not beene acquainted ; lest the sight of the medicine might have caused their discase to rage , and make their case more lamentably desperate . CHAP. 18. Want of consideration , or ignorance of Gods unfeigned love to such as perish , a principall meanes or occasion why so many perish . 1 BVt if the most part of men , as we cannot deny , doe finally perish , what shall it availe to revive this doctrine of Gods infinite love to all ; by whose fruitlesse issue , he rather is made an infinit looser , than men any gainers ? As for God , he hath frō eternity infallibly forecast the entire redemption , of his infinite love , which unto us may seeme utterly cast away . And of men , if many dye , whom he would have live ( for his will is , that all should bee saved , and come to the knowledge of the truth ) the fault is their owne , or their instructers ; that seeke not the prevention of their miscariage ; by acquainting them with this coelestiall fountaine of saving truth ; whose taste we labor to exhibite unto all , because the want of it , in observation of the heathen , is the first spring of humane misery * . Or , in language more plaine , or pertinent to the argument proposed , most men reape no benefit from Gods unspeakeable love ; because not considering it to be his nature , they doe not beleeve it to be as he is , truly infinite , unfeignedly extended to all that call him Maker . But had the doctrines , which those divine Oracles [ God is love , and would have all men to bee saued ] naturally afford , beene for these forty yeeres last past , as generally taught , and their right use continually prest , with as great zeale and fervency , as the doctrine and uses of Gods absolute decree , for electing some , and reprobating most , in that space have beene , the plentifull increase of Gods glory , and his peoples comfort throughout this land , might have wrought such astonishment to our adversaries , as would have put their malicious mouths to silence . Who would not be willing to be saved , if hee were fully perswaded , that God did will his salvation in particular ; because hee protests hee wills not the death of any , but the repentance of all , that all might live ? Or were the particulars of this doctrine , unto whose generality , every loyall member of the Church of England hath subscribed , generally taught & beleeved ; all would unfeignedly endeavour with fervent alacrity to be truely happy , because none could suspect himselfe to bee excluded from his unfeigned and fervent love , who is true happinesse . Whose love and goodnesse is so great , that hee cannot passe any act , whereby any of his creatures should bee debarred either from being like him in love and goodnesse ; or being such , from being like him in true happinesse : But alas , while the world is borne in hand , that the Creator oft-times dispenseth the blessings of this life , not as undoubted pledges of a better , but deales with most men , as man doth with beasts , feeding them fattest which are appointed first to bee slaine : the magnificent praises of his bounty secretly nurseth such a misperswasion in most men of his goodnesse ; ( at least towards them ) as the Epigramm●tist had of a professed Benefactor , that shewed him ( as he thought ) little kindnesse in great Benevolence . Munera magna quidem misit , sed misit in hamo , Et Piscatorem piscis amare potest ? Great gifts he sent , but under his gifts , there covered lay an hooke , And by the fish to be belov'd , can th'cunning Fisher looke . 2 The frequency of sinister respects in dispensing of secular dignities or benevolences , makes such as are truly kind , to be either unregarded , or mistrusted by such as stand in neede of their kindnesse . And as fishes in beaten waters , will nibble at the bait , although they suspect the hooke : so the world hath learned the wit to take good turnes , and not to be taken by them ; as suspecting them to bee profered in cunning rather than in true kindnesse : and cunning , where it is discovered or suspected , is usually requited with craft ; love onely hath just title unto love . The most part indeed are so worldly wise , that none but fooles will easily trust them ; howbeit our naturall mistrust of others , makes all of us a great deale worse than we would be . And as if we thought it a sinne or point of uncharitablenesse , to prove other mens conjectures , that measure our dispositions by their owne , altogether false ; wee fit our demeanours to their misdeemings of us , and resolve rather to do amisse ; than they should thinke amisse . Howbeit even in this perfidious and faithlesse age , the old saying is , not quite out of date : Ipsa fides habita obligat fidē . Many would be more trusty than they are ; and do much better by us than they doe , would we wholly commit our selves to their trust and kindnesse . Now , though by mans goodnesse or badness , God can neither become worse nor better in himselfe ; yet the riches of his bounty , or communication of his goodnesse , are still multiplyed towards those that stedfastly beleeve him to bee such as hee is : One , whom all are bound to love ; because hee is so kind and loving ; one whom all may safely trust , because his loving kindnesse is so utterly void of partiality , being armed with power and justice infinite . Thy righteousnesse is like the great mountaines , thy judgements are like the great deepe ; O Lord thou preservest man and beast . How excellent is thy louing kindnesse , O God! therefore the children of men put their trust under the shadow of thy wings . Psal . 36. ver . 6 , 7. This especially should move all to admire his loving kindnesse , that he loved all without any other motive than his owne meere goodnesse or loving kindnesse , either to incline his will or stirre up his power to give them a being like his owne : We love him ( saith Saint Iohn ) because he loved us first . Doe all then whom hee unfeignedly loves , love him vnfeignedly ? Would God they did : for so ( as his will is ) all should bee saved . Did then the Apostle meane that his love to us , is no true cause of our love to him ? yes ; yet not simply as it is in him , but as being unfeignedly in him it is truly apprehended by us . Ingenuous love is never lawfully begotten , or fully conceived but from an apprehension of true lovelinesse in the object ; and nothing can bee more lovely then love it selfe , when it is firmely apprehended or undoubtedly knowne . 3 Though secret consciousnesse of our owne unlovelinesse , in the state of nature , makes us oft-times too mistrustfull of others love : Yet unto our nature unregenerate and overgrowne with corruption , it is almost impossible , not to love them whose love to us we assuredly know to be unfaigned ; unlesse their behaviour be very loathsome . Howbeit even so we love their persons , though not their presence , wherewith againe we willingly dispense , if it may gratifie us in other things , which we much desire . That which makes the worlds condemnation so just , that infinite mercy may not dispence with it , is mens dull backwardnesse to love him , of whose glorious beauty , the most glorious , most admired creatures are but fleeting shadowes , no true pictures . Him of whose infinite love and unfeigned preventions in unrecompensable benefits , all the pleasures wee take in health , the joy of strength , the sweetnesse of life it selfe ; and whatsoever in it is good and lovely , are infallible pledges , and yet his intention in free bestowing them is to bind himselfe ( more strictly than man is bound by receiving the just price of what he bargaines for ) to instate us in the incomprehensible joyes of endlesse life . Hee requires nothing at our hand , but that wee may be more capable of his loving kindnesse , by drawing still nearer and nearer to him , with all our hearts , with all our soules , and with all our strength ; of whose least portion he is sole maker and preserver ; of all whose motions hee is sole author and guide . From participation of his favour or presence , whatsoever is good in them , is undoubtedly capable of increase . The services wherein the eternall King requires demonstration of this our love , are not so hard , as those which wee willingly performe to corruptible men , not invested with any shadow of his lovelinesse , nor seasoned with any tincture of his loving kindnesse ; to men , that cannot be so beneficiall as loving to their friends , nor halfe so loving as they are lovely , though their lovelinesse come farre short of their greatnesse . Far otherwise it is with him , whose Greatnesse and Majesty are truly infinite : hee is as glorious and lovely as great , as loving as lovely , and yet withall no lesse beneficiall than loving to those which love him , and doe his will. 4 This unfaigned love of him , raised from beleefe of his loving kindnes toward us , is as the first conception or plantation of true happines , to which once truly planted , whatsoever in this life can befal us , serves as nutriment . Diligentibus Deum omnia operantur in bonum . Wee know that all things worke together for good , to them that love God , to them who are called according to his purpose . As this Article of his goodnesse and love is to be prest before any other , so the first and most naturall deduction , that can be made from this or any other sacred principle ; and that which every one when hee first comes to enjoy the use of reason , should be taught to make by heart , is this : He that gave mee life indued with sense , and beautified my sense with reason , before I could desire one or other of them , or know what being meant ; hath doubtlesse a purpose to give me with them , whatsoever good things my heart , my sense or reason can desire ; even life or being as farre surpassing all goodnesse , flesh and blood can conceive or desire , as this present life , I now enjoy , doth my former not being , or my desirelesse want of being what now I am . These are principles , which elsewhere ( by Gods assistance ) shall bee more at large extended : yet would I have the Reader ever to remēber , that the infinite love , wherewith God sought us when we were not , by which he found out a beginning for mankind , fitted as a foundation for endlesse life , can never be indissolubly betrothed unto the bare beeing which hee bestowed upon us . The finall contract betwixt him and us , necessarily presupposeth a bond or linke of mutuall love . There is no meanes possible for us to be made better or happier than we are , but by unfaigned loving him , which out of love hath made us what we are . Nor are we what we are , because he is , or from his Essence onely , but because he was loving to us . And after our love to him enclasped with his unspeakable and unchangeable love to us , whose apprehension must beget it ; the faith by which it is begotten in us , assures our soules of all the good meanes the infinitie of goodnesse may vouchsafe to grant , the infinity of wisedome can contrive , or power omnipotent is able to practise ; for attaining the end whereto his infinite love from all Eternities doth ordaine us . And who could desire better encouragement or assurance more strong then this , for the recompence of all his labours ? or if all this cannot suffice to allure us , hee hath set feare behind us to impell us unto goodnesse ; or rather before us , to turne us backe from evill . CHAP. 19. How God of a most loving Father becomes a severe inexorable Iudge . 1 BVt if God as wee have said bee love , shall not his love be like his nature , altogether unchangeable ? How then shall hee punish his beloved Creatures , or have anger , hate , or jealousie , any place or seat in the Omnipotent Majestie ? Can these consort with infinite mercie ? Many Philosophers have freed God from anger , making him Author onely of grace , and favour towards men . And I could wish their heresies had beene better refuted than they are , or at least , that men would bee better perswaded of such refutation , as Lactantius hath bestowed upon them , albeit I will not bind my selfe to stand to his decision of this point , but rather illustrate by instance or experiment , how extreame severity may stand with the fervency of fatherly unfaigned love . 2 Few mens hearts would have served them to have dealt with their owne bowels as Torquatus did with his . Howbeit in all that mighty people amongst whom he lived , I am perswaded but a few had taken the like care and paines to traine up their children in the most commendable qualities of that age . Not one would have adventured his owne person further , to have rescued his sonne from the enemy , or justified him in any honourable quarrell . In these and the like points , he had , and , upon just occasion , would further have manifested , as much unfained love , as any father could unto his sonne ; more than the imbecility of sex would suffer a tender hearted mother , to make proofe of . Doth then the adjudging of this his owne son to death , rightly argue he loved him lesse than other parents did their children , whose worse deserts they would not have sentenced so severely ? No : it rather proves love and care of martiall discipline , and hate to partiality in administration of civill Iustice , to have beene much greater in him , than in other parents of his time . The more just and equall the law hee transgressed was , or might have beene ( as for illustration sake we will suppose it to have been a law most equall and just ) the more it commends his impartiall severity , that would not suffer the violation of it goe unpunished in his dearest sonne ; whom the more desirous hee was to make like himselfe in religious observance of Martiall Discipline , and practice of Iustice towards the enemy ; the readier he was to doe justice upon him for doing the contrary . That excessive love , which he bare unto his person , whilest his hopefull beginnings did seeme to promise an accomplishment of those martiall vertues , whose first draught hee himselfe had well expressed ; turnes into extreame severity and indignation , after he proves transgressor of those fundamentall rules , by which he had taken his direction ; and unto whose observance his desire of posterity was destinated . So it falls out by the unalterable course of nature , or rather by a Law more transcendent and immutable than nature it selfe , that a lesse love being chained ( by references of subordination betweene the objects loved ) with a greater , cannot dislinke it selfe without some deeper touch of displeasure , than if the bond or reference had beene none . The neerer the reference , or the stricter the bond ; the more violent will the rupture be , and the dissociation more unpleasant : As there is no enmity to the enmity of brethren , if the knot of brotherly kindnesse once fully untie : The reason is , because our love to our brethren , is neerest united with the love of our selves , unto which all other love is in some sort subordinate . True affection is alwayes most displeased , where it is most defeated ; where most is deservedly expected and least performed . Now as partiality towards our selves , and indulgence to our inordinate desires , oft-times begets desire of revenge upon unnaturall or unkinde brethren : so doth the constant and unpartiall love of equity and wholesome Lawes , naturally bring forth just severity towards presumptuous neglecters of them whose persons wee love no lesse , than they do that would plead with teares for their impunity . Towards them , unto whom wee would give reall proofe of more tender and true affection , than their partiall abetters doe , could wee winne them , by these or other warrantable means , to link their love with ours , or to love that best which most deserveth loue . As Seleucus loved his son ( for saving the one of whose eyes , ( both being forfait by the law ) he was cōtented to lose one of his own ) more dearely than most princely mothers do their children , for he loved him as himselfe , yet could not dispence either with himselfe , or his sonne , because he loved the publike law , and common good , that might accrue by this singular example of Iustice ; better than either , better than both . 3 For every man to love himselfe best , is in our judgement no breach , but rather a foundation of charitie . Alaw to whose performance every man is bound in matters of necessity concerning this life , or in whatsoever may concerne the life to come ; though not in cases of secular honour or preferment , wherein Proximus quisque sibi , must ( by the law of conscience , and fundamentall rule of Christianitie ) give place to Detur digniori . But nothing can be so worthy of love or honour as God ; who will we , nill we , doth and must enjoy this liberty or priviledge of loving himselfe best . And if he love himselfe better than he doth any creature , he must love equity and justice better than he doth any man ; for he himselfe is equity it selfe , the eternall patterne as well of Iustice as of Mercy ; he cannot be unjustly mercifull towards those men , whom he loves more dearely than any man doth himselfe . And in as much as goodnesse it selfe is the essentiall object of his will , he loves nothing absolutely and irrevocably , but that which is absolutely & immutably good . So was not man in his first creation , much less is he such in his collapsed estate ; and yet Gods love ( so super infinite is it ) extends it selfe unto our nature so collapsed and polluted with corruption , which he infinitely hates . This his love , which knowes no limit in it selfe , is limited in its effects towards men , by the correspondency which they hold or lose with that absolute goodnesse , or with those eternall rules of equity , justice , or mercy , in which his will is to haue man made like him . Such as have beene either in re or spe , though not as they should bee , yet such as either infinite loving kindnesse can vouchsafe to accept , to cherish , or encourage to goe forward as they haue begunne ; or infinite mercy to tollerate in expectation of their repentance , or aversion from their wonted courses : these , if once they finally dissolve the correspondency , which they held with Mercie , or burst the linke which they had in Gods love , ( with reference to that goodnesse , wherto the riches of his bounty daily inviteth them ) his displeasure towards them kindles according to the measure of his former mercies or loving kindnesse . If being illuminated by his Spirit , they finally associate themselves to the sonnes of darknesse , or having put on Christ in baptisme , they resume their swinish habit , and make a sport of wallowing in the mire ; the sweet fountaines of joy and comfort , which were opened to them as they were Gods creatures , not uncapable of his infinite mercy , prove floods of wo & misery to them as they are sworne servants of sinne and corruption : For , hate to filthinesse and uncleanness , is essentially and formally included in Gods love of absolute goodnesse , righteousnesse and true holinesse . And the displeasure or indignation which he beares to these , must needes seize on their persons that have covered thēselves with them , as with a garment ; and to whose soules they sticke more closely than their skinnes doe to their bodies , or their flesh unto their bones . CHAP. 20. Whilest God of a loving Father becomes a severe Iudge , their is no change or alteration at all in God , but onely in men and in their actions . Gods will is alwayes exactly fulfilled even in such as goe most against it . How it may stand with the Iustice of God to punish transgressions temporall , with tormens everlasting . 1_THe summe of all is this ; love was the Mother of all his workes , and ( if I may so speake ) the fertility of his power and Essence . And seeing it is his nature as Creator , and cannot change : no part of our nature ( seeing every part was created by him ) can bee utterly excluded from all fruits of his love ; untill the sinister use of that contingencie wherewith hee indued it , or the improvement of inclinations naturally bent unto evill , come to that height as to imply a contradiction for infinite justice or equity to vouchsafe them any favour . Whether naturall inclinations unto evill , may bee thus farre improved in the children by their forefathers or no , is disputable ; but in another place . Concerning Infants ( save onely ) so farre as neglect of duties to be performed to them , may concerne their Elders , seeing the Scripture in this point is silent , I have no minde here or elsewhere to dispute . If faith they have , or such holinesse as becommeth Saints ; neither are begotten by our writing or preaching , nor is the written word the rule of theirs as of all others faith that are of yeares . And unto them onely that can heare or reade , or have the use of reason , I write and speake this , as well for their comfort and encouragement to follow goodnes , or for their terror , lest they follow evill . Love , much greater than any creature owes or performes , or is capable of , either in respect of himselfe , or in others , is the essentiall and sole fruit of Gods antecedent will , whether concerning our nature as it was in the first man , or now is in the severall persons derived from him . And of this love every particular faculty of soule or body is a pledge undoubted ; all , are as so many ties or handles to draw us unto him , from whom we are separated onely by dissimilitude ; our very natures being otherwise linkt to his being , with bonds of strictest reference or dependency . On the contrary , Wrath and Severity are the proper effects of his consequent will , that is , they are the infallible consequents of our neglecting and despising his will revealed for our good , or sweet promises of saving health . The full explication and necessary use of this distinction , hath taken up its place , in the Articles of Creation , or Divine Providence . Thus much of it may serve our present turn . That Gods absolute wil was to have man capable of Heaven & Hel , of joyes and miseries immortall . That this absolute will whose possible objects are two , is in the first place set on mans eternall and everlasting joy , more fervently than man can conceive ; yet not so , as to contradict it selfe by frustrating the contrary possibility , which unto man it had appointed . That Gods anger never kindles , but out of the ashes of his flaming love despised . Nor doth the turning of tender love and compassion , into severity & wrath , presuppose or argue any change or turning in the Father of lights and everlasting mercy ; it is wholly seated in mens irregular deviation from that course which by the appointment of his antecedent will they should and might have taken ( whereto his fatherly kindnesse did still invite them ) unto whose crooked wayes , which they doe , but should not follow ; from which the same infinite goodnesse doth still allure them by every temporall blessing , and deterre them by every crosse and plague that doth befall them . 2 This bodily Sunne , which wee see , never changeth with the Moone , his light , his heat are still the same ; yet one and the same heat in the spring time , refresheth our bodies here in this Land ; but scortcheth such as , brought up in this clime , journey in the sands of Affricke . His beames reflected on bodies solid , but of corruptible and changeable nature , often inflame matter capable of combustion . But ( as some Philosophers thinke ) wold not annoy us ( unless by too much light ) were we in that aethereall or coelestiall region wherein it moves . At least , were our bodies of the like substance with the heavens ; the vicinity of it would rather comfort than torment us . Thus is the Father of lights a refreshing flame of unquenchable love , to such as are drawne by love to be like him in purity of life , but a consuming fire to such as he beholdeth a farre off ; to such as run from him by making themselves most unlike unto him . No sonnes of Adam there be , which in some measure or other had not some taste or participation of his bountie . And the measure of his wrath is but equall to the riches of his bounty despised . To whom this infinite treasure of his bounty hath beene most liberally opened , it proves in the end a storehouse of wrath and torments , unlesse it finally draw them to repentance : According to the height of that exaltation whereunto his antecedent will had designed them , shall the degrees of their depression be in hell for not being exalted by it . Nor doth any man in that lake of torments , suffer paines more against his will , than he had done many things against the will of his righteous Iudge daily leading him to repenttnce . The flames of hell take their scantling from the flames of Gods love neglected ; they may not , they cannot exceede the measure of this neglect . Or to knit up this point with evidence of sacred truth ; God alwaies proportioneth his plagues or punishments in just equality to mens sinnes . And the onely rule for measuring sinne or transgression right , must bee taken from the degrees of mans opposition to Gods delight or pleasure in his salvation . Not so much as a dramme of his delight or pleasure can be abated , not a scruple of his will , but must finally be accomplished . The measure of his delight in mans repentance or salvation , shall beee exactly satisfied and fulfilled . Mans repentance he loves as hee is infinite in mercy and in bounty : mans punishment he doth not love at all in it selfe , yet doth hee punish as hee is infinitely just , or as hee infinitely loveth justice . This is but the extract of Wisedomes speech , Prov. 1. vers . 24. Because I have called , and ye refused , I have stretched out my hand , and no man regarded : But yee have set at nought all my counsell , and would none of my reproofe : I also will laugh at your calamity , I will mocke when your feare commeth , When your feare commeth as desolation , and your destruction commeth as a whirlewind ; when distresse and anguish commeth upon you : Then shall they call upon me , but I will not answer ; they shall seeke me earely , but they shall not finde mee : For that they hated knowledge , and did not choose the feare of the Lord. They would none of my counsel : they despised all my reproofe . Therefore shall they eate of the fruit of their owne way , and be filled with their owne devices . For the turning away of the simple shall slay them , and the prosperity of fooles shall destroy them . But who so harkeneth unto me , shall dwell safely , and be quiet from feare of evill . And it were to be wished , that some moderne Divines , would better explicate than they doe a schoole tenet , held by many , concerning Gods punishing sinners in the life to come , citra condignum , that is , lesse than they deserve . For by how much their punishment is lesse than the rule of divine Iustice exacts : so much of that delight or good pleasure which God should have reaped from their salvation , may seeme by this remission to be diminished . But this point I leave to the judicious Readers consideration , who may inform himselfe from the * Expositors of that sacred Maxime . His mercy is above all his works . Psal . 145. 9. 3 To thinke God should punish sinne unlesse it were truly against his will , or any sinne more deeply than it is against his will and pleasure , is one of those three grosse transformations of the divine nature , which Saint Augustine refutes . For thus to doe is neither incident to the divine nature , nor to any other imaginable . Most of us , are by nature cholericke , and often take offence where none is given , and almost alwayes greater than is justly given ; But to be offended with any thing , that goes not against their present wills , is a way wardnesse of men , whereof the humane nature is uncapable . To punish any , which doe not contradict their wills , is an injustice scarce incident to the inhabitants of Hell. It is the mutability of our wills or multiplicity of humors , which makes us so hard to be pleased . Our minds ( at lest our affections ) are set upon one thing fasting , upon another full ; on this to day , on that to morrow ; on sweet meates in health , on sowre in sicknesse ; on kindnesse in mirth , on cruelty in anger ; and because each hath his severall inconstant motions , wee cannot hold consort long together , without crossing or thwarring . But no man ever offended by merrily consorting with his brother disposed to mirth ; nor by consenting to wreake his will , whilest hee was in rage . No man ever punished his servant for doing that which for the present he would have him doe ; nor doe the Devills themselves vex the wicked ( till Gods justice overtake them ) but the godly ; because the one doth what they would , the other what they would not have him doe ; neither could displease them , were it not their wicked will to have all as bad and miserable as themselves . Could the damned by their suffering , either ease these tormentors , of paine , or abate their malice ; they would be lesse displeased at them , and lesse displeased , torment them lesse . And , whom then have they made the subject of their thoughts , or did they rather dreame than thinke on God , that sometimes write as if it were not as much against Gods will to have men dye , as it is against mans will to suffer death . For they suffer death , not because God delighteth in it , but that Gods will may be fulfilled in their suffering or passion , according to the measure it hath beene neglected or opposed , by their actions . 4 But though the rule of justice bee exactly observed in proportioning their paines to the degrees or fervency of his love neglected ; yet seeing the continuance of their neglect was but temporall , how stands it with his justice to make their paines eternall ? The doubt were pertinent , if the immortall happinesse , wherunto the riches of Gods bountie , did daily lead them during their pilgrimage on earth , whereof they had sweet promises and full assurance , had not farther exceeded all the pleasures of this mortall life , for whose purchase , they morgaged their hopes of immortality , than the paines of hell doe these grievances or corrections , which caused them murmure against their heavenly Father . In this sense we may maintaine what Mirandula in another doth : that no man is everlastingly punished for temporall offences as committed against God. How then ? Man wilfully exchanging his everlasting inheritance for momentany and transient pleasures , becomes the Author of his owne woe , and reapes the fruit of his rash * bargaines , and so makes up that measure of Gods glory and pleasure , by his eternall sufferings , which he might and would not doe , by eternall participation of his joyfull presence . * And it is more than just , ( for it is justice tempered with abundant mercy ) that they should suffer everlasting paines , who not twice , or thrice , or seven times onely , but more than seventy times seven times , have wilfully refused to accomplish Gods eternall pleasure by accepting the sweet profers of their eternall joy . In every moment of this life , we have a pledge of his bounty to assure us of a better inheritance , the very first neglect whereof , might in justice condemne us to everlasting bondage . The often and perpetuall neglect , turnes flames of eternall love into an eternall consuming fire . For if love and mercy bee his property as hee is Creator and preserver of all mankinde : his love ( as was said before ) must needs be more indissolubly set on those attributes than on man. The end of his love to man , is to make him happy by being like him in the love of goodnesse : Now the more he loves him with reference to this end , or the oftner hee pardons him for neglecting or refusing the meanes that draw unto it ; the greater is his wrath against impenitency , or finall contempt of his loving mercy . This is his * most deare and tender attribute , which being foully wronged will not suffer justice to sleepe . Patientia laesa sit furor . Long restraint of anger upon just and frequent provocations , makes the out-bursting of it , though unseemely and violent , seeme not altogether unjust nor immoderate . Albeit the forme and manner of proceeding , which humane patience much abused , usually observes in taking revenge , cannot in exact justice bee warranted or approved : yet this excesse of anger , or delinquency in the forme , is so tempered with matter of equity , that it makes those actions of patient men much abused , seeme excusable , which in others would be intollerable . The ideall perfection of this rule of equity , thus often corrupted by humane passions , is in the Divine Nature , without mixture of such passion or perturbation , as is pictured out to the terror of the ungodly in the propheticall characters or descriptions of his anger . Et excitatus est tanquam dormiens Dominus , &c. Then the Lord awaked as one out of sleepe , and like a mightie man that shouteth by reason of wine : Psal . 78. 65. Although he be a Father to all , and seeme to winke at his sonnes enormities : yet when hee awakes , he hath a curse in store , for such as abuse his patience , and make a mocke of his threatnings ; more bitter than that which Noah bestowed on Cham. To attribute patience to him , and to deny him wrath and indignation ; were , in Lactantius his judgement , to inrich his goodnesse , by robbing his Majesty . The reasons of those Philosophers are apparently vaine , which thinke that God cannot bee angry . For even earthly Empire or Soveraignty , forthwith dissolves , unlesse it be held together by fear . Take anger from a King , and in stead of obedience , he shall be throwne headlong from the height of dignity . Yea take anger from a man of meaner ranke , and hee shall become a prey to all , a laughing-stock to all . 5 I am not ignorant what censures passe upon this Author for his incommodious speeches in this argument of Gods wrath or anger . His words , I must confesse , sound somewhat harsh , to eares accustomed to the harmony of refined Scholastique Dialect . Yet * Betuleius , a man too learned , and too well seene in Lactantius , to let grosse faults pass without espiall , and too ingenuous to spare his censure upon errors espyed ; after long quaerulous debatements , chides himselfe friends with his Author : whose meaning in conclusion he acknowledgeth to be Orthodoxall and good ; albeit his characters of divine wrath in the premisses , may seeme better to fit the fragility of humane peevishnesse , than the Majesty of the Almighty Iudge . His phrase ( perhaps ) might be excused in part , by the security of those times wherein he wrote ; his fault ( if any fault it were not to speake precisely in an age more precise for maintaining the elegancy or life of style , than the right use or logicall propriety of words ) is too common to most Writers yet , and consisteth onely in appropriating that to the Divine Nature , which is attributed to it onely by extrinsecall denomination . But leaving his phrase ( about which perhaps he himselfe would not have wrangled ) his argument holds thus farre true : God is more deeply displeased with sinne , than man is , though his displeasure bee not cloathed with such passions , as mans anger is : and yet the motions of the creatures appointed to execute his wrath , are more furious than any mans passions in extreamest fury can bee . What mans voice is like his thunder ? What Tyrants frownes like to a lowring sky , breathing out stormes of fire and brimstone ? Yet are the most terrible sounds , which the creatures can present , but as so many ecchoes of his angry voice ; the most dreadfull spectacles that Heaven or Earth , or the intermediate Elements can afford , but copies of his irefull countenance . Howbe it this change or alteration in the creature proceeds from him without any internall passion or alteration . Immotus movet : He moveth all things , being himselfe immoveable . 6 But as Lactantius may bee so farre justified , as we have said , so perhaps he is inexcusable in avouching anger to bee as naturall to GOD , as mercie , love , and favour are . To him that duely considers his infinite goodnesse , it may seeme impossible that hee should bee moved by us , or by any thing in us , to mercy ; seeing , as * Saint Bernard well observes , he hath the seminary of mercy in himselfe , and cannot take the seeds of it from any other . The fruits of it , wee may , by ill deserving , so hinder , that they shall never take nor prosper in our selves ; but to punish or condemne us , we in a sort constraine him . And though he be the Author as well of punishment as of compassion , yet the manner how these two opposite attributes , in respect of us proceed from him , is much different ; the one is naturall to him , and much better than any naturall comfort unto us ; the other is in a sort to him unnaturall , and most unnaturall and unpleasant unto us : for as S. a Ierome saith , God when he punisheth , doth in a manner , relinquish his nature , and therefore when he proceeds to punishment , he is said to goe out of his place , and to worke alienum opus , a strange or uncouth worke . The wicked and reprobate , after this life , shall alwayes see and feele his anger : But though they see him thus , immediately , they doe not see his nature so immediately as the Elect shall doe , to whom he shewes himselfe in love ; this is his proper visage , the live-character of his native countenance . The manifestation of his anger in what part of the world soever , or in what manner soever made , is a veile or vizard put betweene him and the Reprobate , lest they shold see the light of his countenance and be made whole . Hence , in the sentence of condemnation , it shall be said , Depart from mee yee cursed into everlasting fire . From his essentiall presence they cannot , but from the light of his countenance or joyfull presence , they must of necessity depart . For were it possible for them to behold it , no torments could take hold of them ; the reflex of it upon whom soever it lighteth , createth joy ; the fruition of it , is that happinesse which we seeke . To conclude : Lactantius rightly inferres , It were impossible sinne should not be odious to him , to whom goodnesse is pleasant and delightfull . Now his dispeasure at sinne , is the true cause of all displeasant motions or alterations in the creatures . His errour , albeit we take him at the worst , was not great : and as it may easily be committed by others , so it may as quickly be rectified , if wee say , that Anger and Hate are by consequent , or upon supposall of sinne , as necessary to the Divine Nature , as Love and Mercy , but not so naturall . But how either Love or Anger , both of them being either formally passions , or indissolubly linkt with passions , may be rightly conceived to be in God , is a point worth explication . CHAP. 21. How Anger , Love , Compassion , Mercy , or other affections are in the Divine Nature . NO affection or operation that essentially includes imperfection , can properly be attributed to perfection it selfe . But if the imperfection be onely accidentall , that is , such as may bee severed from the affection ; the affection after such separation made , may without meaphor ( in some Schoolemens judgement ) be ascribed to God. Hence the same Schoolemen will have distributive justice to be in him , after a more peculiar manner than commutative justice is ; because commutative justice ( as they alledge ) essentially includes rationem dati , & accepti ; somewhat mutually given and taken . Mercy likewise is ( in their judgements ) more properly in God , than anger or revenge ; because it may bee abstracted from compassion , which is an imperfectiō annexed , but not essential to the reliefe of others misery , wherein mercy ( as they contend ) formally consists . It sufficeth us , that such affections or morall qualities as in us formally and essentially include imperfectiō , may be contained in the Divine Essence ; though not formally , yet eminently , and most truly , as we suppose anger is . For in this point wee rather approve of * Lactantius his Divinity , than of * Seneca's Philosophy . Hee that bids us be angry and sin not , seeks not the utter extirpation , but the moderation of anger , Qui ergo irasci nos jubet , ipse utique irascitur ; He that bids us be angry , is doubtlesse upon just occasion angry himselfe . Nor should we sin , if we were angry onely as he is angry ; or at those things onely that displease him , so far as they are displeasing to him ; And were we as much inclined to mercy and loving kindnesse as we are to anger , the motions of the one would argue as great passion as the motiōs of the other . But seeing * Gods mercy which is proposed unto us for a patterne , is ( if I may so speake ) more reall and trnly affectionate in him than his anger , the difficulty how either should be in him is the same , or not much different : How can there be true compassion without passion , without motion or mutation ? In many men it is observable ; that the better use they have of reason , the lesse they participate of affection : and to cary those matters with moderation , which others can neither accomplish nor affect without excesse of passion or perturbation , is a perfection peculiar to good education , much & choice experience or true learning . And thus by proportion they argue , that God who is infinitly wise , must be as utterly void of passiō , though he be truly said mercifull in respect of the event . The conclusion is truer than the reason assigned . And in most men whom the world accounteth wise or subtile , reason doth not so much moderate as devoure affections of that rank we treat of . The cunningest heads have commonly most deceitfull or unmercifull hearts : and want of passion often argues want of religion , if not abundance of habituated atheism or irreligiō . Every mans passions are for the most part moderate in matters which he either least affects or minds the most . Perpetuall minding , especially of worldly matters , coucheth the affections in an equall habit or constant temper ; which is not easily moved , unlesse it be directly or strongly thwarted . Desires once stifned with hope of advantage by close sollicitation , secret cariage , or cunning contrivance ; take small notice of violent oppositions which apparantly either overshoot , or come short of the game they lye in wait for . But even such moderate politiques , if their nets be once discovered and the prey caught from them , fall into Achitophels passion . Indignation and mercy , because incompatible with such meanes as serve best to politique ends , are held the companions of fooles . And unto the world so they seeme , because they are the proper passions of reason throughly apprehending the true worth of matters spirituall . For though gravity or good education may decently figure the outward motions ; yet is it impossible not to bee vehemently moved , at the miscariage of those things , which we most esteeme . And the wiser we are in matters spirituall , the higher wee esteeme the promulgation of religion , the good of Gods Church , and promotion of his glory . The better experience we have of his goodnesse ; the more we pity their case which as yet never tasted it : the more compassionate wee are to all that are in that misery whence we are redeemed . Did we esteeme these or other duties of spiritual life , as they deserve : the extreamest fits of passion , which any worldly wise man can be cast into , wold seem but as light flashes to those flames of zeale and indignation which the very sight of this misguided world , would forthwith kindle in our brests . It is not then Gods infinit wisdome which swallowes up all passion , or exempts him from those affections which essentially include perturbation ; for so the most zealous and compassionate should be most unlike him in heavenly wisdome . But as the swift motion of the heaven , better expresseth his immobility or vigorous rest , then the dull stability of the earth . So doth the vehemency of zeale , of indignation , or other passions of the godly ( so the motives be weighty and just ) exhibite a more lively resemblance of his immutability or want of passion , then the Stoicall apathy , or worldings insensibility in matters spirituall can doe . 2 How we should in godly passions bee likest GOD in whom is no passion ; or how those vertues or affections which are formally in us , should bee eminently in him ; cannot by my barren imagination bee better illustrated , then by comparing the circle in some properties with other figures . A circle , in some mens definitive language , is but a circular line ; and to any mans sense ( as in some respects ( perhaps ) reason must acknowledge ) it is rather one line , then a comprehension of different lines , or a multitude of sides inclosed in angles . And from the unity of it perhaps it is , that many flexible bodies , as wands or small rods of iron , brasse , &c. which presently breake if you presse them into angles , or seek to frame them into any other figure , will bee drawne without danger into a circular forme . Notwithstanding some infallible mathematicall rules there be exprest in tearmes which in strict property of speech ( or univocally ) agree only to figures consisting of sides and angles ; whose truth and use , reason experienceth to bee most eminently true in the Circle . Take a Quadrangle ten yards in length , and foure in bredth , another eight yards in length , and sixe in bredth , a third seven yards every way : The circumference of all three is equall 28. yards ; so is not the superficiall quantity , but of the first 40. yards , of the second 48. of the third 49. The same induction alike sensible in other many-sided figures , affoords this generall unquestionable rule ; Among figures of the same kind , whose circumference is equall , that whose sides are most equall , are most capacious . Yet frame a five-angled figure whose whol circumference is but 28. yards , though the sides be not equall , the superficiall quantity of it will bee greater , then the superficiall quantity of the former square : and yet a sixe-angled figure of the same circumference , though the sides be unequall , will bee more capacious then that . And still the more you encrease the number of angles , though without any encrease of the circumference , the greater will the capacity or superficiall quantity of the figures be , specially if the sides be not unequall . From this evident induction ariseth a second tryed rule in the Mathematique . Amongst figures of divers kinds , whose circumferences are equall , that which hath most angles , is alwayes most capacious . The circle which to our sense seemes neither to have sides , nor angles ; by a double title grounded on both the former rules , hath the preheminence for capacity of all other figures . It is more uniforme than any other , or rather the abstract or patterne of uniformity in figures , admitting neither difference of ranckes , or sorts , as triangles , quadrangles , or other many-sided figures doe : nor of inequality betweene its owne internall parts or lines : neither can one circle bee more capacious then another of the same circumference : nor can any line in the same circle bee longer then another that is drawne from one part of the circumference , to another , through the same center . It is then in this respect more capacious then any other figure , because it is most uniforme . The sides of other figures may be exactly equall , but the distance of every part of their circumference from the center , cannot admit such equality , as every part of the circles circumference doth . The circle againe is more capacious then any other figure , because more full of angles . for the angles which it no where hath univocally , formally , or conspicuous to sense ; reason apprehends it to have every where eminently . For as the Philosopher tells us , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a totangle , and so hath the prerogative or royalty , though not the propriety of the second Rule . It is more capacious than any other figure , not onely because it is more ordinate or uniforme , but withall , because it hath more angles than any other figures can have ; even as many as can be imagined , it being a totangle . 3 This analogy betweene sides and angles as they are found in the circle and in other figures , mee thinkes well expresseth that analogy which Schoole Divines assigne betweene wisedome , science , love , hatred , goodnesse , desire , &c. as they are found in God and in man. For no one name or title of any affection can be univocally attributed to the Creator and to the creature : and yet the rules of equity , of mercy , of Iustice , of patience , of anger , of love , which we are commanded to follow , though not without passion or affection , are most truly observed by him : yea their truth in him is infinitely eminent : so farre must we be from conceiting him to bee without ardent love , without true and unfaigned good will to us , without wrath burning like fire to consume his adversaries , because he is without all passion . He is most loving , yet never moved with love , because he is eternally wholly love ; He is most compassionate , yet never moved with compassion , because he is eternally wholly compassion ; He is most jealous of his glory and a revenger of iniquity most severe ; yet never moved with jealousie , yet never passionate in revenge ; because to such as provoke his punitive justice , hee is eternally severity and revenge it selfe . Againe , how the indivisible Essence should bee wholly love , and wholly displeasure , wholly mercy , and wholly severity , I cannot better illustrate then by the circle , the true embleme of his eternitie , which is as truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well all sides , as all angles . And being such , the sides and angles cannot be distinguished in it : but the sides are angles , and the angles sides ; at least they are , if not essentially , yet penetratively the same . The circle likewise is as truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of equall sides and equall angles , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a totangle or totilater ; and did it not contiaine multiplicitie of sides , as well as of angles in most exact and eminent uniformity , it could not have the full prerogative of the former rules . Nor could the indivisible essence either be so great or excellent in himselfe , or a moderator of all things so powerfull and just , as wee beleeve hee is ; unlesse he did eminently containe the perfections of all things possible as well as of any one . 4 Some Philosophers have placed the humane nature , as a line diameter or aequilibrium in this visible sphere ; making man the measure of all things , as participating all other natures : much what after the same manner that mixt bodies containe the force and vertues of the elements . And mans nature , til it was corrupt , did ( without doubt ) include such an eminent uniformity to all things created , as the eye doth unto colours . As hee was then the true image of God for his essence ; so did he in this property , beare a true shadow of the divine prerogative , whose essence , though , for number or greatnesse of perfections contained in it , altogether measurelesse , is the most true and exquisite measure of all things that are , or possibly can be : All the conditions or properties of measure assigned by the Philosopher are as truly contained in the incomprehensible essence , as sides or angles in the circle , but farre more eminently . A measure it is , not appliable to measurables , for kind or quantity much different , according to diversitie of parts , which it hath none , for it is immutably , eternally and indivisibly the same : and unto it the nature , essence , quality , and quantity of all things , are actually applyed , in that they have actuall being . It is impossible the immutable Creator should be fitted to any thing created ; but in that he is immutable , and yet eminently containeth all things in his indivisible essence , he eternally and immutably fits all the possible varieties whereof contingency it selfe is capable . Being all things else , hee is fitnesse it selfe in a most eminent and excellent manner : the present disposition of every thing , either , whiles it first begins to be , or continues the same , or whiles it is in the change or motion ( whether from good to evill , or from evill to good , from evill to worse , or from good to better ) is more exquisitely fitted in it owne kind , by eternall , immutable and incomparable fitnesse ; then it could be by any other measure , which the Creator himselfe could create with it , or devise for it , after the alteration or change were accomplished . In that he is indivisibly One , and yet eminently All , he is immutable , contrariety it selfe unto contraries : Arithmeticall equality it selfe to things equall , Geometrically equall to things unequall ; according to every degree of their unequall capacities , in what sort soever . And as of his other attributes one truly and really is another , so in respect of man , his measure is his judgement or retribution whether of rewards or punishments , not the rule onely by which he rewards or punisheth . Vnto man in his first creation , and whiles he continued as he created him , he was and would have continued bountie it selfe ; unto man yet as he is his creature , he is love it selfe : and unto man made by his own folly an impotent wretched and miserable creature , hee is so entyrely mercy and compassion if selfe , that were there a distinct god of love , or a goddesse of mercy , or two infinite living abstracts of meere love , and meere mercie ; they could not be so loving and mercifull unto man touched with the sense of his owne miseries , nor solicite him so seriously and perpetually unto repentance as he doth , who is entirely infinite mercy , but not mercy only . Vnto the truly penitent he is so truly and entirely gratiousnesse it selfe , that if there were a Trinity of such abstract Graces , as the Poets have faigned , they could be but a figure or picture of his solid and infinite gratiousnesse . Vnto the elect and throughly sanctified , he is so truely and entirely felicity and salvation it selfe ; that if the Heathen goddesses , Felicitas and Salus , or Platoes Idea of true happinesse might be inspired with life and sense ; they could not communicate halfe that happinesse to any one man ( though they wold choose his hart for their closet , or actuate his reasonable soule as it doth the sensitive ) that is imparted by him to al his chosen , who is entirely infinite happinesse , but not happinesse onely . For unto the impenitent and despisers of his bountie , of his love , his mercy , grace , and salvation ; he is justice , indignation , and severity it selfe . Nemesis her selfe were she enabled with spirit , life and power much greater then the Heathens ascribed unto her , and permitted to rage without controle of any superiour law ; should not bee able with all the assistance the Furies could afford her , to render vengeance unto Satan and his wicked Angles , in such full and exquisite measure as the just Iudge will doe in that last dreadfull day . Then shall he truely appeare to be , as our Apostle speakes , All in All : the infinite abstract of all those powers which the heathens adored for gods , as authors either of good or of evill : Then shall he fully appeare to be mercy , goodness , grace and felicity ; Nemesis , pav●r , and terrour it selfe ; the indivisible , and incomprehensible Idea of all things which in this life our love did seeke after , or our feare naturally laboured to avoyd : The onely loadstone whereto our love , our desire in our creation were directed , was his goodnesse and loving kindnesse . And feare was implanted in our nature as an Helme or Rudder to divert us from his immutable justice or indignation ; which are as rockes immoveable , against whom whosoever shall carelessely or presumptuously runne , must everlastingly perish without redemption . FINIS . A TREATISE OF THE DIVINE ESSENCE AND ATTRIBVTES . THE SECOND PART . CONTAINING The Attribute of Omnipotency , of Creation and Providence , &c. BY THOMAS IACKSON Doctor in Divinitie , Chaplaine to his Majestie in ordinary , and Vicar of S. Nicolas Church in the Towne of Newcastle vpon Tyne . LONDON , Printed for IOHN CLARKE , and are to be sold at his shop under St. Peters Church in Cornehill . 1629. THE CONTENTS OF THE SEVERALL Chapters in this ensuing TREATISE . SECTION I. OF the Attribute of Omnipotency , and creative power . Chap. Folio . 1 The Title of Almighty is not personall to the Father , but essntiall to the Godhead . 1 2 Of Omnipotency , and of its object : of possibility and of impossibility . 4 3 This visible world did witnesse the invisible power and unity of the Godhead unto the Ancient Heathens . 15 4 The first objection of the Atheist , Of nothing , nothing can be made . Of the doubtful sense of this naturall , how far it is true , and how far it is false . 19 5 By what manner of induction or enumeration of particulars , universall rules or Maximes must bee framed and supported . That no induction can bee brought to prove the Naturalists Maxime , Of nothing , nothing can be made . 25 6 The second objection of the Naturalist : [ Every agent praesupposeth a patient or passive subject to worke upon ] cannot be proved by any induction . The contradictorie to this Maxime proued by sufficient induction . 31 7 Shewing by reasons philosophicall , that aswell the physicall matter of bodies sublunary , as the celestiall bodies which work upon it , were of necessity to have a beginning of their Being and Duration . 45 8 Discussing the second generall proposed , Whether the making something of nothing rightly argue a power Omnipotent . 57 SECT . II. OF Divine Providence in generall : and how Contingency , and necessity in things created are subiect unto it . Chapter . Folio . 9 Of the perpetuall dependance which all things created have on the Almighty Creator , both for their being and their operations . 65 10 The usuall and daily operations of naturall causes with their severall events or successes , are as immediately ascribed to the Creator by the Prophets , as the first Creation of all things , with the reasons why they are so ascribed . 80 11 Containing the summe of what we are to beleeue in this Article of Creation , and of the duties whereto it binds us : with an introduction to the Article of His Providence . 87 12 Though nothing can fall out otherwise then God hath decreed : yet God hath decreed that many things may fall out otherwise than they doe . 98 13 Contingency is absolutely possible , and part of the object of Omnipotency , as formall a part , as necessity is . 102 14 The former conclusion proved by the consent of all the Ancients , whether Christians or Heathens , which did dislike the errour of the Stoickes . 109 15 The principall conclusions , which are held by the favourers of absolute necessity , may be more clearly justified , and acquitted from all inconveniences , by admitting a mixt possibilitie or contingency in humane actions . 118 16 The former contingency in humane actions or mutuall possibility of obtaining reward or incurring punishment , proved by the infallibile rule of faith , and by the tenour of Gods Covenant with his people . 126 17 That Gods will is alwayes done , albeit many particulars which God willeth , bee not done , and many done which he willeth should not be done . 137 18 Of the distinction of Gods will into Antecedent & Consequent . Of the explication and use of it . 146 19 Of the divers acceptions or importances of Fate , especially among the Heathen writers . 151 20 Of the affinitie or alliance which Fates had to necessitie , to Fortune or chance , in the opinion of Heathen writers . 160 21 Of the proper subject and nature of Fate . 169 22 The opposite opinions of the Stoicks and Epicures . In what sense it is true , that all things are necessary in respect of Gods decree . 179 23 Of the degrees of necessity , and of the originall of inevitable or absolute necessity . 184 SECT . III. OF the manifestation of Divine Providence in the remarkable erection , declination and periods of Kingdomes : in over-ruling policie , and disposing the success of humane undertakings . Chapter . Folio . 24 Of the contrary Fates or awards whereof Davids temporall kingdome was capable : and of its devolution from Gods antecedent to his consequent Will. 194 25 Of the sudden and strange erection of the Macedonian Empire , and the manifestation of Gods special providence in Alexanders expedition and successe . 213 26 Of the erection of the Chaldean Empire , and of the sudden destruction of it by the Persian , with the remarkeable documents of Gods speciall providence in raising up the Persian by the ruine of the Chaldean Monarchy . 224 27 Of Gods speciall providence in raising and ruinating the Roman Empire . 259 28 Why God is called the Lord of Hosts , or the Lord mighty in Battaile . Of his speciall providence in managing Warres . 288 29 Of Gods speciall providence in making unexpected peace , and raising unexpected warre . 314 30 Of Gods speciall providence in defeating cunning plots and conspiracies , and in accomplishing extraordinary matters by meanes ordinary . 320 SECT . IV. OF Gods speciall Providence in suiting punishments unto the nature and qualitie of offences committed by men . Chapter . Folio . 31 Of the rule of retaliation or counterpassion . And how forcible punishments inflicted by this rule without any purpose of man , are to quicken the ingraffed notion of the Deity , and to bring forth an acknowledgement of Divine Providence and Iustice . 343 32 Of the Geometricall proportion or forme of distributive justice ; which the supreame Iudge sometimes observes in doing to great Princes as they have done to others . 349 33 How the former law of retaliation hath beene executed upon Princes , according to Arithmeticall proportion , or according to the rule of commutative justice . 359 24 The sinnes of parents visited upon their children , according to the rule of retaliation . 365 35 Grosser sinnes visited upon Gods Saints according to the former rule of Counterpassion . 369 36 Of sinnes visited or punished according to the circumstance of time or place wherein they were committed . 376 37 What manner of sinnes they bee which usually provoke Gods judgments according to the rule of counterpassion . And of the frequency of this kinde of punishment foresignified by Gods Prophets . 387 38 The conclusion of this Treatise , with the relation of Gods remarkeable judgements manifested in Hungarie . 398 A TREATISE OF THE Diuine Essence and Attributes : THE SECOND PART , Containing the Attribute of Omnipotency , of Creation and Providence , &c. J beleeve in God the Father Almighty . SECTION I. Of the Attribute of Omnipotency , and creative power . CHAP. 1. The Title of Almighty is not personall to the Father , but essentiall to the Godhead . IN further explication of this Article , it is added in the NICENE CREEDE , I beleeve in one God the Father Almighty . This title of Almighty or Omnipotency , is not given to the Sonne , or to the Holy Ghost , nor are either of them expresly enstyled by the name of God , in the Creede . The omission of the title of God , and of the Attribute Almightie , ( which is proper to the Godhead ) when the persons of the Sonne and of the Holy Ghost with their severall offices are described ; may administer this scruple to men , not much conversant in these great mysteries , [ Whether the Father onely be God , or onely Almightie , or the onely God Almightie , in such sort as the Sonne and holy Ghost are not . ] To say the Father onely is God , or the Father onely is Almightie , were to wrong the Sonne and Holy Ghost ; to both whose Persons these titles are due : and our Faith in this point of the Trinitie , above all others , must be uniforme and unpartiall , without respect of Persons . And for the better instruction of such as did not fully apprehend the right meaning of the Apostolique Creede , this uniformitie of our Faith is expresly taught by Athanasius . Such as the Father is , such is the Sonne , and such is the holy Ghost : the Father is God , the Sonne is God , and the holy Ghost is God : the Father is Almightie , the Sonne is Almighty , and the holy Ghost Almightie : yet shall we often reade in Scriptures , and in Writers Orthodoxal , euen in Athanasius himselfe , [ that the Father is the onely God. ] So saith the Sonne of God , Iohn 17. vers . 3. This is life eternall , that they may know thee , the onely true God , and Iesus Christ whom thou hast sent . Doth Christ therefore deny himselfe to be the onely true God ? or rather is it a part of our beleefe , and of our Saviours meaning in that place , that wee must know not onely God the Father , but Iesus Christ also , whom hee hath sent , to be the onely true God ? And though it be not in that place expressed , yet it is necessarily implyed in other Scriptures , that the holy Ghost is the onely true God. No Christian may question this Proposition , ( Pater est solus Deus ) The Father is the onely God : nor this , ( Filius est solus Deus ) The Sonne is the onely God : nor this third , ( Spiritus sanctus est solus Deus ) The holy Ghost is the onely God. The Father likewise is the onely Almightie , the Sonne likewise is the onely Almightie , and the holy Ghost the onely Almightie : on whom our Faith is joyntly and uniformly set . This uniformitie of our Faith hath for its object , the unitie of nature in the Trinitie . But to say ( Solus Pater est Deus , solus Pater est omnipotens ) The Father onely is God , or the Father onely is Almightie ; The Son onely is God , or the Sonne onely is Almightie ; The holy Ghost onely is Almightie : were more then heresie , grosse infidelitie . For every one of these speeches include a deniall both of the coequalitie of their persons , and of the unitie of their nature . Of the ground of this distinction , or of the difference betweene these severall Propositions ( Solus Pater est Deus , Pater est solus Deus ) The Father onely is God , and the Father is the onely God , &c. by the assistance of this blessed Trinitie wee shall discusse , after wee have proved the Sonne to be truly God , and the holy Ghost likewise to be truly God , in the severall Articles which concerne their persons and offices . Now the same Arguments , which proves the Sonne to be truly God , and the holy Ghost likewise to be truly God , will likewise prove the Sonne to be the onely God , the onely Almightie . The point next in view , and first to bee handled , is the meaning of this Attribute Almighty , and how it agrees to the Godhead or divine nature as it is presupposed one and the same in the three Persons . CHAP. 2. Of Omnipotencie , and of its object : of possibilitie and of impossibilitie . ὈΥκ αδυνατήσει παρα τῷ Θεῶ παν ῥὴμα . Nothing shall be unpossible unto God , saith the Angell to the blessed Virgin , doubting or moving this question , How shall I ( instantly ) conceive and beare a sonne , seeing I know not a man ? That the accomplishing of that , which the Angell had said , was possible to God , the event did prove . But that nothing should be impossible unto God , can neyther be proved by any event , nor will it necessarily follow , at least the necessity of its consequence is not so cleare from the words uttered by the Angel , which admit of some restriction . For , to be God , or to be equall with God , is something , more then meere nothing . Is it then possible for God to make a God euery way equall unto himselfe ? The Sonne of God , who was conceived by the holy Ghost , and borne of the blessed Virgin , was equall with God , yet not so made , but so begotten from all eternitie . Hee is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is not comprehended under the former Proposition . For being God from all eternitie , it was impossible hee should be made . Must then the Angels speech , or the Article of Omnipotencie bee restrained to things possible ? or is God said to be omnipotent onely in this respect , that hee is able to doe all things , that are possible to be done ? In respect of whom then shall they be counted possible ? In respect of God himselfe , or in respect of Men or Angells ? Or with reference to Angelicall or humane knowledge onely ? or in respect of knowledge divine ? To be able onely to doe all things , that man or Angels can doe , or can conceive may be done , doth not exequiate or fill our conceit of power and wisedome truly infinite : it is much lesse than the full extent , or contents of Omnipotencie : which certainly containeth power and wisedome much greater than can be comprehended by man or Angell . Againe , to say that God can doe all things , that are possible for him to doe , or may be effected by his infinite power and wisedome , is to say the same thing twise , and yet to leave the true notion of Omnipotencie unexpressed . Were the question propounded , what things can be seene or heard ; What things cannot be seene or heard : a man should be little wiser by this answer , Things visible onely can be seene ; Things invisible cannot be seene : Things audible onely can be heard ; Things inaudible cannot be heard . For if one which knowes no Latine , nor the derivation of English words from it , should further aske what it is to be visible , what it is to be invisible ; or what is the meaning or signification of audible and inaudible ? the answer would be , That is visible , which can be seene ; that is invisible , which cannot be seene : that is audible , which may be heard ; that inaudible , which cannot be heard . So that he which formerly knew the signification of these words , or their forme in Latine ( whence they are derived , ) should learne nothing by this answer , which for reall sense is but idem per idem , a diversitie of words , without any difference in the thing signified by them . Againe , though these two Propositions be convertible , [ 1. Every object of sight is visible , and whatsoever is visible is the object of sight : 2. Every object of hearing is audible , and whatsoever is audible is the object of hearing ; ] yet is not visibilitie the true and proper object of sight nor audibilitie of hearing . To be visible , or invisible ; to be audible , or inaudible , are termes relative . And euery relation or relative terme supposeth a ground or root , whence it ariseth or results ; which in nature hath precedency of it : now it is the root or ground from which the relation results , which is the proper object of every facultie whether it be passive as our senses are , or active , as our understanding is . 2. This relation or relative terme , to be visible or audible , results from the impression , which the proper object of sight or hearing make upon these two senses , or at least from the aptitude which they have to imprint their proper shape or forme upon these senses . The object of sight , which is colour or light , cannot found the relation of audibilitie , because neyther light nor colour have any aptitude to imprint their forme upon the eare ; nor can the relation of visibilitie result from sounds , which are the proper object of hearing , because sounds have no aptnesse or power to make any sensitive impression upon the eye . Sounds then are the proper object of hearing , and the ground or root , whence bodies take the denomination of being audible . Light or colour is the proper object of sight , & the ground or root whence bodies in which light or colour is found , receive the relative denomination of being visible . Vnto the question then , [ What things may be seene , what things may not bee seene ; what things may be heard , or may not bee heard , ] the true and onely Philosophicall answer is , Those things onely can be seene , which are endowed with colours , or participate of light ; those things which have no colour or participation of light cannot be seene . Those bodies onely which are apt to make or give sound , can be heard ; those which can yeeld no sound , cannot be heard . If it should further be demanded , why sounds only are audible , when as neyther colours nor other qualities can be audible , or become the object of hearing ? The only way to assoyle this question would be to instruct him that makes it , in the manner how sounds are produced , how they are carryed by the ayre unto the eare , how they are there entertained by the ayre , which the eare or organ of hearing continually harbours within it selfe for their entertainment . Hee that should see the fabricke of the eare , and take the use of its severall parts ( of the anvile & the hammer especially ) into serious consideration , would cease to enquire why sounds are audible rather then colours , and begin to admire the inexpressible skill of the Artificer , which framed this live-eccho in all more perfect sensitive creatures . No marvell if the eare perceive sounds , seeing the use or exercise of this sense is a continuall imitation of the production of sounds . And as no creature understands the expressions of our rationall internall notions , save that onely which is endowed with the like internall notions of reasons ; so neither could the eare or sense of hearing perceive sounds , unlesse it had a continuall internall sound within it selfe . Hee againe that should view the severall humours of the eye , the Chrystalline especially , would never move question , why colours should make that impression upon the eye , which they doe not upon the eare . 3 The point questioned in this part of Divinitie , or concerning the meaning of this Attribute [ Omnipotencie ] comes to this issue . Whether power infinite & omnipotent have any object wherunto it is , or may be so immediately terminated , as sight or the visive facultie is unto light or colours , or as the faculty of hearing is to sounds , whence the relation or relative denomination of possibilitie doth so result , as visibilitie doth from the sight or visive facultie , as it respecteth colours . If infinite power presuppose any other object pre-existent to possibilitie , as light and colours are to visibilitie , this object must needs be eyther privative or positive : Something or meere nothing . If wee shall say this object is a positive entitie , eyther it was frō Eternitie without dependence on his Almightie power , & so it should be , as that power is , infinite . Or if we say this supposed object were from him , or by him , or had dependance on his power ; then certainly it was possible , and therefore cannot bee precedent to all possibilitie . Whence it may seeme concluded , that Gods infinite power or Omnipotencie is the onely foundation of possibilitie , and by consequence cannot possibly have any object , whereto it is or can be terminated , or so fitted , as the visive facultie or sight is to light or colours . Howbeit in truth the former reasons onely conclude , that the object of Omnipotencie can be no positive entitie , nor the privation or negation of any determinate being . But that the same Omnipotent power may have an object purely negative , or including a totall negation of all things numerable , though their number were potentially infinite , the former reasons or the like cannot enforce us to deny . All things are said to be possible unto God , because by his omnipotent power , he can make all things not out of positive possibilities or Entities possible , but of meere nothing , that is , without any positive Entitie pre-existent , to serve either as matter , agent , or instrument . What ? shall we say then , that things not possible onely , but impossible , may be done or made by power Omnipotent ? Or may wee say that impossibilitie is eyther something , or at least ( as some have taught ) a degree or part of non esse , or of nothing ? But how can that which is not , have any degrees or parts ? Or , admit we might conceive things impossible or , impossibilities to be degrees or parts of nothing , yet so conceived , wee must needs conceive them to have the same negative conditions or properties , which are attributed to non esse , to simple not being , or to nothing , that is , they might be such objects of infinite power , as non esse , or not being is . Yet he that made all things that are , of nothing and can resolve them into nothing againe , doth never attempt or profer to resolve them into impossibilities , nor did hee make any thing of impossibles . Whether then impossibilitie or impossibles be something or nothing , how is it possible they should so resist the power Omnipotent , which can doe all things , as that nothing can be made of them ? Lastly , if impossibilities can be no objects of Gods power , then things possible or possibilities , must be the onely object of it , and so we shall fall into the former circle , that God can doe those things onely that are possible , and those things onely are possible which God can doe . 4 Here the Schooles acutely distinguish betweene possibilitie relative and absolute . * Possibilitie relative being the first draught or capacitie of all being or perfection limited , must needs be founded upon Omnipotencie : nothing is relatively possible , but by reference to , or by denomination from this Almighty power . Absolute possibilitie they conceive ad modum objecti , as it were an object that doth terminate Omnipotent power , not positively as colours do sight , but privatively as darknesse doth sight ; or as an empty sphere without which Omnipotencie it selfe doth never worke . This absolute possibilitie , or possibilitie meerly Logicall , which is presupposed to relative possibilitie , as light or colour is to visibilitie , cannot otherwise be notified or expressed than by this negative , of not implying contradiction . But here the former difficultie concerning impossibilities meets with us in another shape . For it will be againe demanded , whether contradiction be any thing or nothing ? or how it should come to oppose Gods Almightie power , more then eyther non esse , simple not being , or all things that are possibly can doe ? Can it bee lesse then nothing ? That is impossible ; rather it is , if not so much more , yet so much worse then nothing , as that it cannot possibly beare the true forme or character of any thing ; and for this reason can be no object of power Omnipotent . Vnder that notion which wee have of Omnipotencie or infinite Beeing , Truth it selfe , and Vnitie it selfe or Identitie , are as essentially included , as Entitie or Being it selfe . It is no impotency in God , but rather the prerogative of his Omnipotencie , that he cannot weaken his power by division , nor admit any mixture of imbecilitie , that he cannot deny or contradict himselfe . In that hee is infinitely true , or infinite Truth it selfe , the ratification or approbation of contradictions , is more incompatible with his nature or Essence , than falshood is with truth , than weaknesse with power , than malice with goodnes . There is no falshood unlesse it include some degrees or seeds of contradiction : as all Truth is the offspring of unitie or Identitie . In conclusion , as all things which are or possibly may be , can be no more then participations of his Beeing , who is Beeing it selfe : so they must by an eternall Law , whensoever they begin to be , beare a true though an imperfect resemblance of his unitie , of his Identitie , of his veracitie , as well as of his power which is omnipotently true , omnipotently just . 5 In answer to the last difficultie proposed , it must be said that impossibilitie is neyther any positive Entitie , nor is it any part or branch of non esse , or of nothing . For in respect of him who is All , more then all things , there can be no absolute non esse . Hee calleth things that are not as if they were , that is , hee can by his sole wrod make all things which yet are not , which yet have not beene , to have true being . Hee can make any thing of nothing . That then which we call impossibilitie , must not be derived from non esse , nor from falshood , which is finally resolved into contradiction . So that the rule of contradiction is the Test , by which impossibilities , as well as falshood must be discovered : and it is more to bee impossible then to bee false . From what fountaine then doth impossibilitie spring ? From absolute and Omnipotent power , or from the infinitie of the Divine nature ? But seeing in him all power and being is contained , seeing the very possibilitie of limited being takes its beginning from him , the possibilitie of weakening his power , the possibilitie of contradicting or opposing himselfe , must by the eternall Law be excluded from the object of Omnipotencie . As we say , two negatives make an affirmative , so to be unable to dis-enable it selfe , is no imperfection , no impotencie ; but the greatest perfection , the highest degree of power wherof any nature is capable , because the impossibilitie of dis-enabling or weakning himselfe is a positive branch of the prerogative of Omnipotencie . 2. It is not so true an argument of power in men to be illimited by law , or to be able to doe what they list , as to bee willing to doe nothing , but that which is lawfull and just : unlesse mans will be a law to his power , and goodnesse a law unto his will , how absolute and illimited soever his power may bee in respect of other men , or of any coactive law which they can make to restraine it , it may quickly come to make an end of it selfe . And the end or cessation of power absolute is the worst kind of limit that can be set unto it . The power of the Persian kings , was sometimes so absolute and so illimited , that Cambyses having no possitive law to curbe his will , fell in love with his owne sister . And yet so naturall is the notion of mans subjection unto some law , even unto men of corrupt mindes , that this lawlesse King consulted his Iudges , whether his desire to enjoy the love of his sister , might be countenanced by law . The effect of these Sages answer , was , that they knew no law in speciall , which might warrant the brother to marry the sister , but they had found a transcendent law , by which the Kings of Persia might doe what they list . By the like prerogative of this transcendent law ; another King , upon her request did delegate his absolute power unto his Queene for a day . And she by delegation of this power , having libertie to doe what she list , did use it to the destruction of him that gave it her : for shee cut off his head , before she surrendred it . It is then a branch of the Almighties prerogative , that his omnipotent power cannot for a moment be delegated or bequeathed to any other ; that as he can doe whatsoever he will , so nothing can be done or willed by him , which may derogate from the endlesse exercise of his infinite Majestie , power , truth , or goodnesse . The use of this doctrine concerning the prerogative of Omnipotencie , and the absolute impossibilitie of doing any thing that may derogate from it , is in generall this . As no opinion in the judgement of Philosophers can be convinced of absurdity , untill it be resolved into a contradiction either unto it selfe , or unto some principle of nature from which it pretends some Originall title of Truth : so the only rule for the discovering impiety of opinions in Divinitie , or for cōvincing their Authors of heresie or infidelitie , is by manifesting their repugnancie or contradictiō to some one or other divine Attribute , or to some special promise or asseveration made by the Almightie in Scriptures , and whosoever denies or contradicts any part of Gods word , doth contradict the divine truth or veracitie which no man hath any temptation either to deny or contradict , but from some doubt or deniall of his Omnipotencie . Of such opinions as either contradict this Article of Omnipotency , or falsely pretend some colourable title of truth from it , wee shall have occasion to speake in the particular Articles , against which these Errors are conceived , or whose truth they prejudice . Having hitherto declared the object and meaning of this Arcle , we are in the next place to proove the truth of it against the Atheist . CHAP. 3. This visible world did witnesse the invisible power and vnitie of the Godhead unto the Ancient Heathens . LEst any man should misconceive the former title of Almightie to bee but as a faire promising frontispice to an unresponsible worke , we have the fabricke of this Vniverse , the whole world it selfe and all things in it , produced as witnesses of the Almightie fathers alsufficiencie for effecting whatsoever either this grand Attribute of Omnipotencie , or any other Article of this Creed may promise or intimate unto us . For when wee professe our beliefe , that there is a father Almightie , who made the heaven and earth , wee must beleeve not onely that hee made both , but that hee which so made them both , is both able and willing to effect all things for us , for which wee have his promise ; euen things which neither eye hath seene nor eare hath heard ; things which cannot possibly enter into the heart of man , by any bodily sense . To this purpose the Nicene Creed expresseth this article more fully . I beleeve in one God the Father Almightie , maker of Heaven & earth , and of all things visible and invisible . Hee that hath already made many things to us invisible , cā prepare those things for us , which neither eye hath seene nor eare hath heard . The inspection of this great visible sphere , did convince the understandings of such as had no other booke , besides this great booke of nature , to instruct them ; the understandings of men altogether unacquainted with Moses writings , that the Author of this great Booke , was the onely God , the onely invisible power , which deserved this soveraigne title . For though it be probable that Plato had read Moses his historie , and his Law ; there is no probabilitie , that either Orpheus or Pythagoras , both farre more ancient then Plato , had read or seene them , or could understand the language wherein they were in their times onely extant : Yet Iustin . Martyr one of the most ancient Christian writers , produceth the testimonie of Pythagoras , ( an heathen Philosopher against the Heathen ) as a Second to Orpheus for confirmation of that truth , which we Christians in this Article beleeve . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let him that sayes , I am a God , win homage by his deed , And lay a world like this to pawne , before I give him creede . 2. Now albeit neither Orpheus nor Pythagoras were Canonicall writers , though their joynt authoritie be not infallible , yet the holy Ghost a teaer most infallible , hath declared the reasons which they used , to be most infallible by the testimonie of two Canonical writers . The first is that of the Psalmist , Psal . 96. 4 , 5. The Lord is great & greatly to be praised : he is to be feared above all gods . For all the gods of the Nations are Idols , or gods no-gods : but the Lord made the heavens . The Prophet Ieremy is more expresse and more peremptorie . chap. 10. vers . 10 , 11 , 12. But the Lord is the true God , he is the living God and an everlasting King : at his wrath the earth shall tremble , and the Nations shall not bee able to abide his indignation . Thus shall yee say unto them , The gods that have not made the heavens , and the earth , even they shall perish from the earth , and from under those heavens . Hee hath made the earth by his power , he hath established the world by his wisdome , and hath stretched out the heavens by his discretion . 3. The consonancie between the live oracles of God and the dictates of reason in heathen men , afford us this Aphorisme , that it is not nature her selfe ( which is never otherwise than negatively , or at the most Privatively opposed to the goodnesse of God ) but the corruption of nature , which is alwaies contrarie to the good Spirit of God , whereby men are seduced unto Atheisme . And seeing this corruption of nature whereof Atheisme is the symptome , is the onely disease of the soule ; the disease and the symptome cannot more kindly be cured then by reviving the strength of nature . The receipt for reviving and strengthning nature must be compounded of these two Truths , both evident by light of reason not eclipsed by interposition of corrupt affections or malignant habits , or freed from these by illumination of the spirit . The first truth is , that this visible world did not make it selfe , but had a maker which gave it beginning and continuation of being : the second , that the making of this visible world doth evince the maker of it to be Omnipotent , and able to effect whatsoever he hath promised . But before the former truth can have its operation upon the humane soule which is misaffected ; the objections of the Atheists must bee removed . All his objections may be reduced to these two , ex nihilo nihil fit ; of nothing nothing can bee made : whence seeing we acknowledge Creation , either to be a making of all things of nothing , or ( at least ) to suppose that some things are made of meere nothing : the truth which we Christians in this Article beleeve , may seeme directly to contradict a Philosophicall truth or principle in nature . This first objection is seconded by another . To create or to make something of nothing is to bee active : or thus , Creation supposeth an agent , and euery agent presupposeth a patient . Now if there were any patient , or passive power praeexistēt to the Act of creation , this passive power or patient wherein it lodgeth was not created , but must have a beeing from Eternitie . From the difficultie included in this last objection , some philosophers did conceive an unfashioned or confused masse , coëuall to the Eternitie of divine power , which they acknowledged to be the Artificer or framer of this great worke , into that uniformitie or beautie of severall formes which now it beares . The first objection admits a double sense or doubtfull construction , and hath no truth in respect of the Almightie maker , saue onely in the impertinent sense . The second objection universally taken , is false . CHAP. 4. The first objection of the Atheist , Of nothing , nothing can be made . Of the doubtfull sense of this naturall , how far it is true , and how farre it is false . WHen it is said by the naturalist , that nothing can be made of nothing , or that every thing which is made is made of something : this particle ex or of , hath not alwaies the same importance : and in the multiplicitie of its significations or importances , the naturalist either hood winks himselfe , or takes opportunitie to hide his errour ; or at least makes advantage of the doubtfull phrase against such as seeke to resell him . When we speake of naturall bodies or sublunary substances , this particle of , usually denotes the proper and immediate Matter whereof euery such body is made . Thus we say the Elements are mutually made one of another , or of the Matter which is common to them all ; mixt bodies are made of the Elements wrought or compacted into one Masse ; vegetables & living substances indued with sense , are made of mixt bodies , as of their immediate and proper matter . Sometimes the same particle of or that speech ( this body is made of that ) doth not denote the immediate & proper matter whereof it is made , but yet imports that that part of the bodily substance , which was in the one , becomes an ingrediēt in the other which is made of it . So of water , wine was made by miracle Iohn 2. yet not made of water as of its immediate or proper matter , not so as vapors are made of moysture , ordistilled waters of fume or smoake : for so , that great worke had beene no true miracle , had included no creation , but a generation only . Now it is impossible unto nature to generate wine of water , without the ingredient of any other Element . It cannot be made by generation otherwise then of the juyce or sap of the Vine , which is not a simple Element , but the Expression of a bodie perfectly mixt . Howbeit in this miraculous conversion of water into wine , some part of the corporeall substance of water did remaine as an ingredient in the wine . There was not an utter annihilation of the water , and a new production of wine in the same place , where water had beene , but a true and miraculous Transubstantiation of water into wine . And * thus we must grant that Trees and vegetables were on the third day made , not immediately of nothing , That fishes and beasts were made , the one of the bodily substance of the earth , the other of the bodily substance of the waters , neither immediately made of nothing , albeit both were made , not by generation , but by creation , that is , not of any bodily matter , naturally disposed to bring forth or receive that forme , which by the creators hand , was instamped upon them . For in true Philosophy , That which Philosophers call the matter of all things generable , was not the first sublunary substance , which was produced ; nor was it comproduced or concreated with them , but created in them after they were made . God had gathered the waters into one place , and the drie land into another , before either of them had power to conceive or become the common mothers of vegetable and living things . Thus were the heaven , and the earth first made , and the waters divided by the firmament , whereas the earth did not become the Matter or common mother of things vegetable , before the third day , * wherein God said , Let the earth bring forth grasse , the hearb yeelding seed , and the fruit tree , yeelding fruit after his kind , whose seed is in it selfe , upon the earth ; and it was so . Gen. 1. 11. Nor did the waters become the common Matter or mother of fishes , before the fift day , Let the waters bring forth abundantly the moving creature that hath life , &c. Now this production of hearbs or plants out of the earth , of fish and fowle out of the substance of the water , was not a meer conservation or actuation of that power , which the earth & waters had before ; but the Creation of a new power in them , the continuation of which power , is part of that , which we call the passive power of the matter . Nor had the fishes or whales , which God created , this passive power in themselves from their first creation , but received it from that blessing of God , ver . 22. Be fruitfull and multiply , and fill the waters in the seas , and let fowle multiply in the earth . Nor did the earth become the Common mother of vegetables , as of hearbs , grasse , trees , &c. and of more perfect livings creatures , at the same time . It received power to bring forth the one upon the third day ; not enabled to bring forth the other , untill the fift day ; God said , Let the earth bring forth the living creature after his kind , cattell , and creeping thing , and beast of the earth . So that all these and man himselfe were not immediately made of nothing , though immediately made by God himselfe : for they were made by him of the substance of the earth , which was visible & praeexistent to their making , though not made of it as of the matter . But when it is said , in the first of Genesis , [ God in the beginning made the heaven and earth , ] it cannot be supposed or imported , that he made them of any visible or invisible substance praeexistent : and if hee made them or their common masse of no substance praeexistent , here was something made of nothing : but how of nothing ? or what doth this particle import ? not that nothing should remaine as an ingredient in the first masse , or as if it had the like precedency to it , as the earth had to living things : the Almightie did not so turne nothing into something , as our Sauiour did water into wine . To say any thing could be made of nothing in this sense , or according to the former importances of the particle of , doth indeed imply an evident contradiction ; for so nothing should be something , and simple not beeing should haue a true being . To make nothing to be something , fals not within the object of power Omnipotent ; it can be no part of the Almightie makers worke . As Cyphers cannot bee multiplied into numbers , by any skill in Arithmetique , though supposed infinite ; so neither can nothing be converted into something , nor become an ingredient in bodies created by any power , though infinite . As the Omnipotent Creator is one vnitie it selfe , so euery thing which he makes must have its unitie or Identitie , it cannot consist of contradictories . 2. When then it is said , that all things were made of nothing , or that creation supposeth some things to be immediately made of nothing , this particle of can onely import terminum a quo , the terme onely of the Action , not any matter or subject : and yet the tearme thus imported , can bee no positive Entitie , but a meere negation of any positive Entitie precedent . To make the heauens and earth of nothing , is in reall value no more , then to make them not of any matter or Entitie praeexistent , whether visible or invisible , on which their Maker did exercise his efficient power or efficacie ; but to give them such beeing , as they then first began to have , that is , a corporeall beeing or existence , by the meere efficacie or vertue of his word . As , suppose the Sunne should in a moment be suffered to transmit his light into a close vault of stone ; we might truely say , this heavenly bodie , did make light of darknesse tanquam ex termino , in that it made light to be there , where was no light at all before , but meere darkenesse . And thus to make light out of darknesse , doth no way argue , that it turned darknesse into light , or that darknesse did remaine as an ingredient in the light made . After this manner , did the Amightie make the heaven and earth of nothing , that is , he made the corporeall masse or substance , out of which all things visible were made , where no limited substance , whether visible or invisible , was before ; and by the same efficiencie , by which this masse was made , he made place or spatiousnesse quantitative , which had no beeing at all before ; he did not turne indivisibilitie into spatiousnes , or meere vacuitie into fulnes : fulnes and spatiousnesse were the resultance of that masse which was first made , without any Entitie or ingredient praeexistent . To make something of nothing in this sense , implies no contradiction ; there is no impossibilitie , that the heaven and earth should be thus made , but this will not suffice to refute the Atheist or infidell . For many things are possible which are not probable , and many things probable which are not necessary . The next question then is , what necessitie there is in the infallible rules of nature and reason , that the Heavens & the earth , should be made of nothing . Against the probabilitie onely of Moses his historie of the first creation , the Atheist will yet oppose this generall induction , That all bodily substances that begin to be what before they were not , that all things which we see made , are alwayes made by some efficient cause , not out of meere nothing , but of some imperfect being praexistent . To examine then the general rule pretended to amount from this generall induction , s or what truth there is in that philosophicall maxime , ex nihilo nihil fit , is the next point . CHAP. 5. By what manner of induction or enumeration of particulars , universall rules or Maximes must bee framed and supported . That no induction can bee brought to proove the Naturalists Maxime , Of nothing , nothing can be made . 1 TO frame a generall rule or principle in any facultie , Art , or science , there is no other meanes possible besides induction , or a sufficient enumeration of particular experiments to support it . The particulars , from which this sufficiencie must amount , may be in some subjects fewer , in others more . How many soeuer the particular instances or alleaged experiments be ; the number of thē will not suffice to support an universall rule , unlesse they erect our understandings to a cleare view of the same reason , not onely in all the particulars instanced in , but in all that can be brought of the same kind . Vnlesse there bee a cleare resultance of the same reason in all , the induction failes , and the rule which is grounded on it , must needes fall . For this cause , universall rules are easily framed in the Mathematiques , or in other Arts , whose subjects are more abstract , or not charged with multiplicitie of considerations or ingredients ; from whose least variation , whether by addition or subtraction , whether by further commixture or dissolution , the cause or reason of truth so varies , that the rule which constantly holds in a great many like particulars , will not hold in all , because they are not absolutely or every way alike . Hee which seriously observes the manner , how right angles are framed will without difficultie yeeld his assent unto this universall rule , That all right angles are equall , because hee sees there is one and the same reason of absolute equalitie in al that can be imagined . And this negative rule , will , by the same inspection , win our assent without more adoe , that if any two angles be unequall , the one of them ( at least ) can be no right angle . The consideration likewise of a few particulars , will suffice to make up these universall never-failing rules . 1. First , that the greater any circle is , the greater alwayes will the angle of the semicircle be . 2. The second , that the angle of the least semicircle which can be imagined , is greater then the most capacious acute-angle that can be made by the concurrence of two right lines . And yet it will as clearly appeare from the inspection of the same particulars , from which the former rules do amount , that the angle of the greatest semicircle imaginable , cannot possibly be so capacious , as every right angle is . The consideration of the former rules , specially of the first and third , will clearly manifest , that the quantitie contained in these angles , how little soever they be , is divisible into infinite indeterminate parts , or divisible into such parts , without possible end or limitation of division . But albeit the difference of quantitie between a right angle and the angle of a semicircle , bee potentially infinite , or infinitely divisible , according to parts or portions in determinate ; yet will it not hence follow , that the one angle is as great againe as the other , according to the scale of any distinct or determinate quantitie , or expressible portions . And this observation in Mathematicall quantitie , would quickly checke or discover the weaknesse of many calculatory Arguments or inductions oft-times used by great Divines in matters morall or civill . As for example , that every sinne deserveth punishment infinite , because every sinne is an offence committed against an infinite Being or Majestie . And the greater , or more soveraigne the Majestie is , which wee offend ; the greater alwayes will the offence be , and meritorious of greater punishment . Yet all this onely proves , an infinitie of indeterminate degrees in every offence against the divine Majestie , by which it exceedes all offences of the same kinde committed onely against man : it no way inferres an infinite excesse or ods of actuall determinate punishment , or ill deserts . For this reason , wee have derived the just award of everlasting supernaturall paines , unto temporarie and transeunt ( bodily or naturall ) pleasures , from the contempt of Gods infinite goodnesse , which destinates no creatures unto everlasting death , but such as he had made capable of everlasting joyes ; nor were any of them infallibly destinated unto everlasting death , untill they had by voluntary transgression , or continuance in despising of the riches of his goodnesse , made themselves uncapable of the blisse to which hee had destinated them . 2 But to returne unto the force or efficacie of induction : that ( wee say ) is neyther so cleare , nor so facile in matters physicall or morall , as it is in the Mathematiques . Now , the reason , why perfect inductions are so difficultly made , in matters naturall , is , because the subject of naturall Philosophy is not so simple or uncompounded , as Mathematicall bodies or figures are : and yet are naturall bodies subject to greater varietie of circumstances , more obnoxious to alteration by occurrences externall , then abstract lines , or motionlesse figures , or bodies are . The cunningest Alchymist ( albeit hee could exactly temper his furnace to all the severall degrees of heate , that any fewell , of what kinde soever , could afford ) cannot by any fire , or by any degree of heate , which issues from it , hatch the most imperfect bird that flyes : yet if he should hence inferre , that no birds could bee hatched by any kinde of heate , daily experience would convince his assertion of falshood , and his induction , although it consisted of ten thousand instances or experiments taken from the heate of the forge , or furnace , to be altogether lame . A man mighty try the like conclusion of hatching birds , in all the sands , that this Iland affords , upon the eggs of all the fowles that breed in it , or about it , and finde their barrennesse and unaptnesse for bringing forth any flying Creature , to bee as great , as it is for bringing forth wheate or other corne . And I am perswaded the compost of this our soyle is an unapt to bring forth the former effects , as our sands are . Yet if any man should hence make this generall induction , that no sand or * compost could performe this midwifery to the conception of any fowles ; his errour might bee confuted by the Ostriches , which have beene hatched in the sands of Arabia ; and by some compost in Aegypt , which performes that office unto young chickens , which brood-hens doe with us . No man in his time , or since he died , hath beene either more accurate or more industrious in observing the externall causes of sicknesse and health , then Hippocrates was . And , no question , but he was as carefull to take his observations or frame his generall rules , from multitude of experiences , as any Philosopher or Physitian hath beene . Notwithstanding * his observation concerning the nature and qualities of winds , and the dependence of mens health or sicknesse upon them , are farther out of date in France , then an Almanacke made the last yeare for the meridian of London , would be this yeare for the meridian of Mexico . The same winds , which in his Countrey , or in Countries wherein hee made his observations , were most healthfull ; are most noysome in some parts of France . The diversitie of the soile , whence windes in severall regions arise or passe through , makes one and the same winde ( in respect of the point or quarter of heaven from whence it comes , ) to produce quite contrary effects in severall religions , or situations . The East wind may , in some regions , dispose mens bodies to the Iaundice , and yet purifie mens blood in other places not farre distant for latitude . So may the South-wind , in some regions , taint mens bodies with consumptions , coughs , or other infirmities , and yet bee healthfull , in other regions not much distant for longitude . Let then the meere Naturalist tyre himselfe , and his Reader , by long inductions , or with multitude of experiments in agents & subjects natural , for supporting his generall rule , ex nihilo nihil fit , [ Every thing is made of something ] yet his observation , will reach no farther then to Agents or efficients , visible , or limited . Albeit his experiments in this kind were infinite ; this inference neverthelesse [ No visible agent can make any thing of nothing , therefore nothing can bee made of nothing by an invisible or supernaturall Agent ] would be more disjoynted then this following ; No heate of fire or of the Sunne in what degree soever , can hatch liue-creatures , ergo the heate of the Dam cannot hatch her young ones . The difference betweene visible agents , may be much greater , then the difference betweene the heate or warmth of divers bodies . No earthly bodies can produce heate in others , but either by heate inherent in themselves or by motion , yet this will not conclude , that no celestiall bodie ( the Sunne for example ) can produce heat in bodies sublunary , unlesse it selfe be inherently hot , or at least not without motion . It is more then probable , that the Sunne is not formally or inherently hot , and yet although it should stand still , ( as once it did ) in its sphere above our horizon , it would heat and warme us no lesse then now it doth , whilst it moueth . For cōclusion ; to make any perfect inductiō sufficient to support an vniversall rule , from earthly bodies , which shall conclude bodies Coelestiall , or from agents sublunarie or uisible , which shall as uniformely hold true in an agent invisible and supercoelestiall , is more difficult then to twist ropes of loose sand . That which the Naturalist should proove , if hee would bee an Atheist or infidell in graine , or oppose the truth of Scriptures with probabilitie , is , that there is no invisible or spirituall Agent . And this is the point whereat the second objection aymes : there can be no agent without a patient , no exercise of Art , or power , without some matter or subject to worke upon . CHAP. 6. The second objection of the Naturalist : [ Every agent praesupposeth a patient or passiue subject to worke upon ] cannot bee proved by any induction . The contradictorie to this Maxime proved by sufficient induction . 1 ACtus agentium sunt in patiente bene disposito . The efficacie of every Agent ( saith the Philosopher ) is in the patient fitly disposed to receive it . And else-where hee determines it as a positive truth , that every action is in the patient , not in the Agent . And this his position , may bee ratified by perfect induction or experiments inpregnable : for every action is an operation , and every operation is so necessarily annexed vnto the effect produced , that where the one is , the other needes must be ; and every effect is in the patient , or at least is the patient . The softning of waxe , the hardning of clay , the revivall of vegetables of severall kindes , are all actions proceeding from one and the same actuall force , or unvariable influence of the Sunne . The reason , why the active force is but one and the same , and why the actions or operations are many and much different , is , because the active force , is in the Agent , whereas the action or operation is in the patient , and is diversly multiplied according to the diversitie and multitude of the patients . We shall not need to question the universall truth of the former Maxime , That every action is in the patient , as some have done . For it holds as true in Divinitie as in Philosophy , & most apparent in the subject whereof we treate . Creation it selfe is an action , a reall action , yet not really in the Creator , but in the Creature onely . For no reall attribute , can be in the Creator , which was not in him from Eternitie ; the Creature onely gets beginning of Being by Creation , which before it had not . If then there can bee no agencie without an action , and every action be in the patient , the cause is concluded , that every agent though Omnipotent supposeth a patient . 2. But it is one thing to suppose or require , another to praesuppose or praerequire patiēt ; one thing to require or suppose a patient , another to require or suppose a matter or subject to worke upon . We are then to distinguish of Patients , and betwixt the workes wrought or effected by agents . A Patient is usually taken for the matter or subject on which the Agent doth exercise his active force , or out of which it produceth its worke . Euery finite agent , aswell naturall as artificiall doth praerequire and presuppose such a kind of patient , that is , some reall matter or subject , whereon to worke . But this kind of patient is no just compere , no full correlative to an agent universally taken . The relalatiō betwixt an agent & Patient taken in this sense , is neither so formall or necessary , as it is ( inter agens & actum ) betweene the Agent , and that which is acted , betweene the efficient and the effect , or betweene the worker and his worke . God wee grant could be no actuall agent , much lesse an Omnipotent actuall agent , without some Act or worke produced by him . As there could bee no Creature without a Creator , so could there bee no Creator without a Creature . But that which the Naturalist is to prove , is , that the worke of Creation presupposeth some matter or subject for the Creator to worke upon . To manifest the impperfection of his inductions to this purpose , and to cleare our contradictorie assertion , wee are to distinguish or explicate the severall workes , which are or can be wrought . 3. Three sorts of workes the meere Naturalist grants . 1. Meerely naturall . 2. Meerely artificiall . 3. Partly naturall , partly artificiall . Workes of the last ranke , ( for instance ) are Physicall medicines , or all such workes as Nature of her owne accord , doth not attempt or undertake , but onely as shee is set a working by Art. Natu●e makes no physicall doses , but onely affords the simples , of which they are compounded by the Apothecarie : who notwithstanding cannot compound them without the ministery or operation of Nature . The Physitian may allot the severall quantitie of every ingredient , besides the proportion betwixt them ; but the mixture must be immediately effected by heate , or other naturall qualities . So likewise must the extraction or expression of many simples bee wrought by Nature , but at the appointment or direction of the Physitian . Nature doth not attempt the making of Bell-metall , much lesse of Bells ; and yet she affords all the ingredients to the Bell-founder , who cannot mixe them by any art , or skill , without the heate of the fire , or other operations of Nature , set on worke or directed by him . Workes meerly naturall comprehend all sorts of bodies generable , whether the elements , or bodies mixt . The generation of every such body presupposeth a mutation or alteration of qualities in the matter , before it become capable of a new forme or nature . Every alteration of qualitie wrought in any sublunary body ( whether it be a praeviall disposition or introduction to a new forme or nature ; or whether it be accomplished without generation of any new substance ) is the proper effect or worke of the agent , which causeth it . So is every artificiall worke or forme , the effect or worke of the Artificer . So that Art hath its proper effects as well as Nature , and every artificiall effect or worke supposeth an efficiencie or agencie in the Art or Artist : yet doth not the exercise of this active force or efficiencie , eyther presuppose or require any such passive alteration of quality in the matter or subject , whereon it workes , as Nature requires in her patients . Every Statue or Image of wood , is the effect of the Statuarie , or a worke of the Art of Imagery ; yet doe not these workes , being meerly artificiall , eyther suppose , or necessarily require any alteration of qualitie in stone and wood . The Statuary produceth no naturall effect or qualitie , which was not in the stone before , but onely makes that visible and apparant to the eye , which was formerly hidden or enveyled in the stone . Every Letter of the Decalogue was in the Tables of stone , before they were ingraven , eyther by the finger of God or by Moses , and became legible onely by their Art or skill of ingraving ; yet not made legible by any addition of substance , of quantitie , or qualitie , but by meere abscision of quantitative parts . And this abscision , from which visible characters , or terminate figures result , whether in wood or stone , is the proper effect of the Carver or Ingraver . Both these inductions following , universally taken , are false , ( though both true in their proper subject : ) [ 1. No Statuary , or Carver , or other like Artificer can produce his proper worke , without some abscision or variation of quantitie in the subject , whereon hee workes : therefore Nature cannot produce her proper effects , without some alteration of quantitie in the matter or subject wherein shee workes . 2. Naturall agents or efficients never produce their proper effects , but by working some alteration or qualitie in the Matter : therefore no Artificer can produce the proper workes of his Art , without the like alteration of qualitie in the subject whereon hee workes . ] Nor will it follow , that because effects meerly artificiall may be wrought without any alteration of qualitie , therefore mixt effects , or workes partly naturall , partly artificiall , as compounded Medicines or Bell-metall , can be so wrought . Least of all can it be inferred , that because Art as well as Nature supposeth a subject praeexistent whereon to worke ; therefore the Agent supernaturall , or the Efficient superartificiall , alwayes presupposeth some matter or subject praeexistent , out of which , or in which hee produceth his proper worke . The reason why the former Inductions faile , is because the Agents or Efficients are of a different ranke or kinde . And the * prohibition holds as true in point of induction as of demonstration , Non licet transcendere a genere ad genus . Hee that will demonstrate any conclusion , must not rove from one kinde of subject to another . And the reason why in thus roving he shall certainly faile of his intended conclusion , is , because the principles whence the intended conclusion must be inferred , cannot be gathered but by induction , and no induction can prove any generall Maxime , unlesse it consist of particulars of the same kinde . A philosophicall maxime cannot be gathered from Inductions meerly Mathematicall , nor mathematicall principles from experiments philosophicall . Nor can Artificiall Maximes or conclusions ( especially negative ) bee gathered from experiments naturall , nor Maximes naturall from observations in subjects meerely Artificiall . Least of all can any theologicall maximes , be ratified from experiments meerely naturall , artificiall , or mathematicall ; but onely by inductions , or reasons abstract and metaphysicall , that is , such as hold true in all Arts or sciences whatsoever . The onely certaine rule , which all the former inductions can afford , is this : There can bee no reall effect , whether artificiall , naturall , or supernaturall , without an efficient : Nothing which now is not , or sometimes was not , could possibly bee made without some agent or maker : betweene every naturall Agent and its patient , betweene every Artificer and his worke , there alwayes results a mutuall relation of efficient and effect . But this rule will not abide the turning : Betweene every efficient and its proper effect , there alwayes results a mutuall relation of agent and patient ; if by this terme patient wee understand a matter or subject praeexistent to the exercise of the agents efficiencie . 4 The usuall division of Agents into artificiall , naturall , and supernaturall , supposeth a three-fold diversitie in their objects , betwixt which there is this proportion , As nature alwayes affordeth art a compleat naturall subject to worke upon : so the supernaturall agent , or supreme efficient , exhibits that imperfect substance or matter unto nature , which shee brings unto perfection . Nature doth so unto Art , as it is done to her by a benefactor supernaturall . Vnto this observation upon the former division , wee can adde no more , nor can any more be required , besides a just proofe that there is an agent supernaturall , which sometimes had no matter at all to worke upon , but made even Nature her selfe , and the passive capacitie or subject whereon shee workes , of no worke or matter praeexistent . The matter it selfe , and nature it selfe , are the immediate effects of his active force or efficiencie . Now to beate the Naturalist at his owne weapon , wee are to make proofe of this assertion by full induction , and strength of reason grounded upon experiments in every subject wherein the Naturalist can instance . First , it is universally true of all the workes as well of Nature , as of Art , which now are perfect , and sometimes were not so , that they did not make themselves , but had ( respectively ) their severall makers or efficient causes , which brought them unto that perfect estate and condition which now they have . The most perfect works of nature cannot put themselves into a perfect artificiall forme , without the help of some Artificer . Stones doe not naturally grow into Statues , nor trees into the pictures or Images of men or birds : Brasse and Copper , with other metalls conceived in the bowells of the earth , doe not either by themselves , or by the help of naturall causes which produce them , cast or mould themselves into Guns or Bullets . The Earth and Water doe not worke themselves into the live-substance of plants or vegetables , but are first wrought , and ( as it were ) kneaded together by the heate of the Sunne ; first altered , & then incorporated into the substance of such trees , by the vegetative faculty , which is actually resident and praeexistent in the trees or plants , which are nourished by them . There is no sublunarie substance which did not take beginning , either entirely and together , or piece-meale and successively . The elementall bodies of the ayre and water , were not totally the same a thousand yeares agoe , that now they are : both continue the same they were by equivalencie of succeeding parts , or daily addition by new generation . Now successive generation supposeth an end or destruction of that that was , & a beginning of that which succeedes in its place ; and the beginning of every thing , supposeth a beginner or cause efficient , to give it being . The race or continuation of more perfect sublunary substances , as of vegetables and moving creatures , remaines the same , not by equivalency of succeeding parts , but by a totall production of distinct individualls . And every distinct individuall tree or liuing creature , hath its immediate and proper efficient , as well as its materiall cause , nothing can give it selfe a distinct numericall being . 5 What is the reason then , why the workes of nature , which are perfected in their kinde by their proper efficients ( as trees come to full growth ) cannot transforme themselves into bodies artificiall without the worke of the Artificer ? What is the reason why the imperfect masse , wherein the seeds of nature are contained , cannot grow up into a perfect or compleate body naturall , without the efficiencie of some other in the same kinde already compleate ? Fortes creantur fortibus . Nature makes nothing perfect , but by the help of some Agent formerly made perfect : Doth the perfection of bodies artificiall by an indispensable Law of necessitie , require a perfect worke of nature praeexistent to the operation of Art : and doth this perfect worke of nature , bee it brasse , wood , or stone , by a like indispensable Law of necessitie , require an imperfect masse or matter praeexistent to the naturall Agents or efficients , which mould or kneade it into its perfect or specificall forme ? And shall not this imperfect masse , with all its severall Elements or ingredients that can be required to the perfection of any naturall body , more necessarily require some precedent efficient cause of its imperfect being or existence ? This cannot be conceived ; for if these imperfect substances , whereof any naturall body is made , could eyther give beginning of being to themselves , or have it from no cause efficient , they should bee in this respect much more perfect , than the more perfect workes of nature , in that they eyther make themselves , or have no maker . Vpon this principle of nature , or from this impossibilitie in nature [ That any visible work whether naturall or artificiall , should either give it selfe being or have its being from no cause precedent ] did * Tully rightly argue , that as a man comming into an house , wherein were no live creatures saue Rats and Mice , could not conceive that either the house did make it selfe , or had no other maker besides these Rats and Mice , which were found in it : So neither can it be imagined , that this visible spheare wherein the workes of Art and Nature , are daily seene , and doe daily begin to be and expire ; could either make it selfe , or have beeing of it selfe , without beginning , without a Maker super-artificiall , or an efficient supernaturall . Every part of this Vniverse considered alone , is a worke of nature , but the exquisite harmony betweene them , is a worke more then Artificiall . All that nature can adde to art , or art to nature , is but a shadow of that great Artificers skill , which composed the severall workes of nature into so excellent a forme , and tuneth their discording qualities , into such exact harmony . The induction of Tully is more briefly , but more pithily and expressely gathered by our Apostle Heb. 3. ver . 4. Euery house is builded by some man , but hee that built all things is God. But if every house bee built by some man , how is God said to build all things ? shall every builder of an house be a God ? No : but whatsoever man doth build , God doth likewise build . For except the Lord doth build the house , they labour in vaine , that are builders of it . Psalm . 127. 1. Better it were to bee idle or to doe nothing , then either to be laborious in building houses , or watchfull in guarding Cities strongly built , unlesse the Lord doe afford not onely his concurrence , but his blessing to the labours of the one , and to the watchfulnesse of the other . But in this argument wee may expatiate without impeachment of digression from the matter , or of diversion from our ayme , in the following Treatise of divine providence . 6. This present Treatise requires an induction , sufficient to prove that every visible or sublunarie substance , aswell the common matter whereof all such things are made , as the severall formes , which are produced out of it , have an efficient cause precedent to their making or production . For the seuerall formes , or bodies generable which are constituted by them , the induction is as cleare to every mans sense or understanding , as any mathematicall induction can bee . The naturalist is neither able nor disposed to except against the universalitie of it , or to instance in any sublunarie bodie , which hath not a true efficient cause , or an agent precedent ; from whose efficacie its physicall or essentiall forme , was either made , or did result . The question onely remaines about the efficiencie or production of the prime or common matter . Seeing it is the mother of generation , wee will not vexe the Naturalist by demanding a generative cause efficient of its beeing , but that it must have some cause efficient , wee shall enforce him to grant from a generall Maxime most in request with men of his profession . The Maxime is [ That the philosophicall progresse from effects to their causes , or from inferiour to superiour causes , is not like Arithmeticall or geometricall progressions ; it cannot bee infinite . ] Wee must at length come to one supreme cause efficient , which in that it is supreame , is a cause of causes , but no effect , and being no effect , nor cause subordinate to any other Agent , it can have no limit of Beeing , it can admit no restraint in working . Whatsoever we can conceive as possible to have limited Beeing , or beginning of such Beeing , must haue both frō it & by it . Now if the perfect workes of nature , bodies sublunarie of what kind soever , suppose a possibilitie physicall included in the prime and common matter , before they have actuall Being ; if it imply no contradiction for them to have beginning of Beeing , it will imply no contradiction , that the prime mater it selfe or imperfect masse , whereof they are made , should have a beginning of its imperfect beeing ; That Physicall beeing which it hath , doth presuppose a logicall possibilitie of beeing , as it is ; that is , no contradiction , for it sometimes to be , and sometimes not to haue beene . This supreame cause or agent which ( as we suppose , ) did reduce the logicall possibilitie of the prime matter of sublunary bodies into Act , cannot be the heavens , or any part of the hoast of heavē , neither the sun , moon nor stars . For , albeit the Sun be the efficient cause , by which most workes of nature in this sublunarie part of the world , are brought to perfection : yet is it no cause at all of that imperfect masse or part of nature , on which it workes . Vnlesse it had some matter to worke upon , it could produce no reall or solid effect by its influence , light or motion , how ever assisted with the influence of other stars or planets . Yet must this prime matter , have some cause ; otherwise it should be more perfect than the bodily substances , which are made of it . For they all stand in neede , both of this prime matter , as a cause in it kinde concurrent to their production , and of the efficiencie of the Sunne or other coelestiall Agents to worke or fashion the materialls or Ingredients , of which they are made . If either this common matter of sublunary substances , or the Sunne which workes upon it , had no superiour cause to limit their beeing or distinguish their offices ; both of them should bee infinite in Beeing ; both infinite in operation . Now if the matter were infinite in beeing : the Sunne or other coelestiall Agents , could have no beeing but in it , or from it . For if the Sunne were infinite in operation , the matter it selfe could bee nothing at all ; no part of nature , unlesse it were a worke or effect of the Sunne . Infinitie in beeing excludes all possibilitie of other Beeing save in it and from it . And infinitie in operation , supposeth all things that are limited , whether in beeing or operation , to bee its workes , or resultances of its illimited efficacie . CHAP. 7. Shewing by reasons philosophicall , that aswell the physicall matter of bodies sublunary , as the celestiall bodies which worke upon it , were of necessitie to have a beginning of their Beeing and Duration . 1 FOr further demonstration , that as well the Sunne , which is the efficient generall , as the prime matter which is the common mother of bodies sublunary , had a beginning of beeing , there can be no meane eyther more forcible or more plausible , then another Maxime much imbraced and insisted upon by the great Philosopher , to wit , that as well the efficient as the materiall cause derive the necessitie of their causalitie from the end or finall cause , unto which they are destinated . The Sunne doth not runne its daily course from East to West , or make its annuall progresse from North to South , to get it selfe heate , or for the increase of its native force or vigour , by change of Climates ; but for the propagation of vegetables , for the continuance of life and health in more perfect sublunary substances . If then wee can demonstrate , that those vegetables or more perfect sublunarie bodies , for whose continuall propagation , for the continuance of whose life and well-fare the Sunne becomes so indefatigable in its course , had a true beginning of beeing , that the propagation is not infinitely circular : the cause will be concluded , that as well the common matter , whereof they are made , as the Sunne it selfe which produceth them , had a beginning of beeing and operation from the same supreame cause , which appointed the Sunne thus to dispense its heate and influence , for the reliefe and comfort of this inferiour world . To prove that these sublunarie more perfect bodies , as vegetables , &c , had a beginning of beeing or propagation ; no Argument can be more effectuall to the Naturalist , or others that will take it into serious consideration ; than the discussion of that probleme , which Plutarch hath propounded , Whether the Egg were before the Hen , or the Hen before the Egg. The state of the question will be the same in all more perfect vegetables , or living Creatures , which usually grow from an imperfect or weake estate to a more perfect and stronger : [ Whether the Acorne were before the Oake , or the Oake before the Acorne . Whether the Lyon had precedencie of nature to the Lyons whelp , or the Lyons whelp unto the Lyon. The induction may be for eyther part most compleate , in respect of all times and of all places , if with the Naturalist wee imagine the world to have beene without beginning , or without ending . No Naturalist can ever instance in any more perfect feathered fowle , which was not first covered with a shell , or contained in some more imperfect filme ; in any Bull which was not first a Calfe ; in any Lyon , which was not first a whelp ; in any Oake , which did not first spring from an Acorne : unlesse he instance in painted Trees , in brazen Bulls , or artificiall Lyons . Of live naturall substances it is universally true , ( Omnia ortus habent , suaque certa incrementa ) All have their beginning , all their certaine increase or augmentation . The induction again is for the other partie as compleate and perfect . There never was a true Acorne , which did not presuppose an Oake ; nor a Lyons whelp which did not presuppose a Lyon to beget it , and a Lyonesse to bring it forth . Now every productive cause , every live-substance , which produceth another by proper causalitie or efficiencie , hath alwayes precedencie of nature and of time , in respect of that which is produced by it . The Lyon is in order of nature and of time , before his whelp , and yet is every Lyon wherein the Naturalist can instance , a whelp before it be a Lyon ; so is the Oake , in order of nature and of time , before the Acorne , and yet cannot the Naturalist instance in any Oake , which was not an Acorne or plant before it grew to be an Oake . If then eyther the race of Lyons , or the propagation of Oakes , had no beginning ; it would inevitably follow , that Oakes had beene perpetually before Acornes , and Acornes perpetually before Oakes ; That Lyons whelpes from eternitie had precedency or prioritie of time of Lyons , and Lyons the like precedencie or prioritie of time of their whelps . And if they had bin mutually each before other from eternitie , according to prioritie of time and nature , they must have beene mutually each after other . How the Naturalist will be able to digest this circular revolution of prioritie and posterioritie , in respect of the same individuall natures , or what hee will say to these following inconveniences , I cannot tell , but desire to know : Every whole or perfect Fish , which the Naturalist hath heard or read of , had beginning of its individuall Beeing from Spawne . This induction is most compleate and perfect in the Schoole of Nature , most irrefragable by the supposition of the Naturalist with whom wee dispute . Every Fish hath a beginning from Spawne , and that which hath a beginning from Spawne , hath a beginning of its beeing . No Fish or Spawne is or hath beene immortall , or without beginning . Now if it bee universally true , that every particular Fish hath its beginning , it implies an evident contradiction , to say that the race of Fishes , which consist onely of particular Fishes , was without beginning . There must in every race of Fishes be some first Fishes , or first Spawnes , before which there was none of the same kind , frō which this mutual propagation did take its beginning . And though this propagation be without end , yet could it not be without beginning , unlesse wee would grant that fishes are not onely of an incorruptible nature , but of a nature infinite or eternall . If there were no beginning of this mutuall propagation , it would bee demanded whether the number of fishes or Lyons that shall bee ( granting what the Naturalists suppose , that this propagation shall be endlesse ) can ever be as great , as the number of those Fishes and Lyons that have beene ? Or whether the number of those that have beene , may not be conceived to be more infinite , or in another sort infinite , than the number of those that shall be . That the number of Fishes , or Lyons , which , from this time forward , may be , ( suppose the world were never to end ) can be no otherwise infinite then potentially or successively onely , or by addition , because there shall never be any last Lyon , or fish , &c. after which there shall bee no more , the Naturalist will not denie . For those Lyons or fishes , which from this point of time shall be , have as yet no actuall beeing , nor have they before this time had any such beeing . Whence it is cleare , that their number can never be actually infinite , but infinite onely by addition , as continuate quantitie is by division . * But if fishes have beene produced from Spawne , and Spawne from fishes , without any beginning of time , wee must of necessitie grant , that there have beene Fishes , Lyons , Oakes , &c. propagated each from other , for number actually infinite : for every Fish , which could produce Spawn , had actuall beeing before it could yeeld Spawne , & every Spawne wherof any fish is made , hath actuall beeing before any Fish can be made of it . Whence if this propagation had beene without beginning , their number must needes be actually infinite , so infinite that there could have beene no more than have beene , that there can be no more than now are . That onely is actually infinite , unto which nothing of the same kinde can be added . If this mutuall propagation had beene from eternity , the number of things propagated should have been actually infinite in every point of time imaginable . It is impossible that any thing should be actually infinite from eternitie , and not bee alike actually infinite throughout every part of time ; as infinite yesterday as to day , or as it shall be to morrow . It is againe impossible , that any thing should be actually infinite in any part of time , or by any succession of time , which was not infinite from eternitie , and before all times . If wee shall suffer our imaginations of mutuall propagations , to rove backward without an imagination or acknowledgement of some first beginning to stay or limit them , our soules shall finde as little rest ( with lesse securitie ) as Noahs Dove did , whilest the earth was overflowed with water , if she had not returned to the Arke . Vnlesse wee thus pitch upon a first beginning of time and all things temporall , we shall not only make shipwracke of faith , but drench our immortall soules in a bottomlesse lake or poole of absurdities , even in nature . 2 The conclusion arising from these premises , is , that albeit naturall reason or discourse could never have found out that which Moses hath written , concerning the particular manner of the worlds creation ; as that it , and all things in it , all the severall originals of propagation , were created in sixe dayes : yet Moses his narrations can onely give satisfaction to such Problemes , as men by light of nature may propose or cast , but can never , without the light of Gods word , be able to assoyle . By so much of this light as Moses in the first Chapter of Genesis holds out unto us , wee may easily free our selves from perpetuall wandring in that inextricable maze of mutuall or circular precedencie , betweene things generable , and their generative efficients , which the Naturalist can never avoid , untill with us hee grant , that which the * Philosopher by the light of Nature did indefinitely teach ( Actus prior est potentia , ) That which hath perfect beeing , is simply and absolutely before that which proceedeth from it , or is brought to perfection by it . Thus Moses tells us , Gen. 1. vers . 11. That there was an earth , before there was any grasse , that out of this earth was brought forth hearb yeelding seede ; and fruit trees yeelding fruit with seed in them , before there was any propagation by seede . So he tels us againe , vers . 21. That God created great Whales , and every living creature ●at moveth in the waters after their kinde , before there was any Spawne of fishes or seede of fowles : For so it followes in the 22. ver . That God blessed them , ( after hee had made them ) saying , Be fruitfull and multiply , and fill the waters and the Seas , and let fowle multiply on the earth . And it was this blessing upon fish and fowle ( thus created at once , that is , made perfect in their kinde , not by growth or succession , but by present operation of his Omnipotent power ) which gave first beginning to the naturall propagation of Fishes and Fowles by Seede or Spawne . Againe , in as much as the greatest Whales or other creatures most perfect in their kinde , though produced in a moment , did presuppose a possibilitie of their being , and in their most perfect actual beeing include more than a possibilitie of not beeing , a necessary inclination to returne unto the matter or masse out of which they were made . This beeing which they have , presupposeth an infinite and pure act , which every way hath precedencie of them , as having no cause at all of his beeing , but is beeing it selfe , without possibilitie of not beeing . The manner or method which Moses observed in the Creation , was this : Hee made the Heaven and Earth and first masse , of meere nothing , that is , without any masse or subject visible or invisible praeexistent , whereon to worke . That imperfect masse of this great Spheare , now distinguished into its severall parts , and , within sixe dayes , adorned and beautified in every part beyond all skill of Art , was the first effect or prime worke in order of time or nature of his all sufficient active power or efficiencie . Out of this masse hee made all things visible in their kind , not by meanes or efficiencie naturall , but by the same supernaturall or Omnipotent power , by which he made the first masse out of nothing . In the prime and Cardinall workes of the sixe dayes , the Almighty did proceede , though by supernaturall efficiencie , in that order or method , which Nature , by his appointment , since hath followed . Man which is the most perfect visible creature , was the last made , & next before him , the beasts of the field , which are next in perfection to him : Next before them , the fowles of the Ayre and fishes of the Sea ; and immediately before them , the Sunne , the Moone , and the Stars . But in the severall fountaines or roots of propagation by seede , hee baganne the contrary way . Hee first made man perfect , before hee gave him the power of propagation . So did hee make every living creature actually perfect in his kinde , before he gave them power to increase and multiply by naturall seede or inchoation of now being . 3. It is a conceipt groundlesse , either in Philosophy or Divinitie , which some late Divines aswell of the Romish as of Reformed Churches , not without faire pretence of Saint Augustines * Authoritie , have taught , that all things were created at once , or in one day , by the Almightie maker : that the mention of Gods six daies worke , is interserted by Moses , onely for distinction sake , or in respect of our incapacitie to conceive distinctly of Gods workes . But if all things had beene made in this sense , at once , that is , upon one day : no reason could be given why Gods commendation of something which hee made , should bee omitted , and exprest upon the making of others ; or why the commendation of his workes , should have beene oftner exprest than once , if the productiō or finishing of al things which he made , had beene momentarie , or in the compasse of one day . Now in the first part of Moses his historie [ In the beginning God made the heaven and the earth ] we doe not reade , that God saw it was good . What is the reason ? because as yet they were not perfected in their kind ; but destinated onely unto more perfection . Of the light which was created the first day ( saith Moses ) God saw that it was good . But so he saith not of the second dayes worke , which was the separation or division betweene the waters which are above the firmament , and the waters beneath it . What doth this omission of the divine approbation intimate unto us ? thus much , if no more , That the second dayes worke did not bring the waters to that perfection and use whereunto they were destinated . But of the third dayes worke , in which the earth was severed from the waters , under the firmament , and enabled by his creative power , to bring forth Hearbes and other Vegetables , God ( saith Moses ) saw that it was good . And so it is likewise said of the fourth dayes worke , in which the Sun and Moone and the Stars were made ; and so likewise of the fift , wherein the water was authorized to bring forth fowles and fishes perfect in their kind : and lastly of the sixt day , wherein man was made , it is said , that God saw all that he had made , and it was exceeding good . To explicate every dayes worke in particular , would require a larger Treatise , then we project our intended Commentaries upon the Apostles Creede , shall bee . Of such Euangelicall mysteries , as the Historie of the sixt dayes worke and the seaventh dayes rest , did by way of Embleme , portend or foreshadow , wee shall have occasion to treate , when wee come unto the Sonne of Gods consecration unto his everlasting Priesthood ; or of the Sonne of mans residing three dayes and three nights , in the wombe of the earth : which speech of our Saviour , cannot bee verified either of three naturall dayes , or of three artificiall dayes and nights , but hath a peculiar reference to three of those evenings and mornings , which Moses mentioneth in the historie of the Creation . The taske for the present undertaken , was to shew the * possibilitie of the Creation , or making all things of nothing , and that there is a necessitie in nature , that things generable should have a beginning , that the propagation of living Creatures , could not be from Eternitie , not before all times imaginable . And if sublunarie substances , or vegetables had a beginning : Not the Elements onely whereof they are made , but the Heavens themselves , the Sunne , the Moone , the Starres , by whose influence they are produced , must have their beginning too ; because the end of their beeing , of their operation , of continuance in their course or order , is for the continuall propagation of vegetables , and living bodies . I may conclude this first point , with that acute collection of Iustin Martyr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] If there were no Sunne , there could be no use of the eye , and if there were no eye , there should be no use of the great eye of this world , at least of its light . But in asmuch , as the Sunne is necessary for the eye , and the eye for the Sun , there is a necessitie that both of thē should have a beginning of Beeing . For that which hath no beginning of beeing , cannot have its beeing for any other sake , besides it owne . Nor can we truely say , that it is for its owne sake . And this Authors reason for this assertion , is most judiciously acute . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praeter causam enim est cujus cansa non est , so the Latin translator . The Authors full meaning is , That which hath no efficient cause to give its beginning of beeing , can have no finall cause of its beeing , or rather no cause at all , whether finall , formall , or material . But is it selfe the cause of causes , the prime efficient , by which all things are what they are , and the last end or finall cause , for which they are . CHAP. 8. Discussing the second generall proposed , Whether the making something of nothing rightly argue a power Omnipotent . 1 THe discussion of the second generall Principle , might well have had its admission into Divinity denyed , had not some Schoole Divines , by disputing whether there can be any instrumentall cause of Creation , given it a colourable pretence for intruding it selfe . Their meaning may in more civill language be thus exprest ; [ Whether the power of creating may by omnipotency be delegated to any agent , not omnipotent . ] That Omnipotency it self cannot be delegated , all agree . Now if the production of spirituall grace in the heart of man be , a true and proper effect of creative power ; they who teach that the Sacraments of the Gospel do conferre grace ex opere operato , that is , by their proper efficacy ; are ingaged to make proofe , that the power of creation may be delegated , by the Almighty Father , either to the consecrated Sacramentary Elements , or to the Priest which consecrates them . But leaving the discussion of this Question ( in the explication of whose termes or meaning , the favourers or maintainers of it , do not agree ) 〈◊〉 proper place 〈◊〉 our present question is , Whether ability to create substances visible or invisible , doth necessarily inferre it to be Omnipotent . Spirituall grace , all grant , is no substance . But here againe , the Schoolemen have troubled themselves and their Readers , with a question , if not more curious , yet as unnecessary as the former ; as whether this visible world , or at least some part of it , might not have beene created immediately by Angels , as by Gods instrumets . The Question ( perhaps ) might be more pertinent and more distinct , were it framed thus ; [ Whether to make any visible or invisible substance of nothing , or without any matter pretedent , which should remaine , as an ingredient in the substance made , do rightly infer the immediate maker to be Omnipotent . ] That any cause efficient of substance , which hath beene created , or hereafter may be created , could be enabled to create or make any other substance , without any entity praexistent , whereof it should be made , is an hypothesis or supposall , which hath no other ground either in Philosophy or Divinity ; besides the vncertaine grounds , from which some have attempted to prove , that creation is a prerogative of the one Omnipotent , which cannot be delegated to any other . This truth some labour to prove from this Maxime , Inter 〈◊〉 & non ens infinita distantia est : [ Betweene something , betweene any thing which truly is , and meere nothing , there is an infinite distance or disparity . ] Now this breach of disparity or distance infinite ( which they conceive ) between something & nothing , cānot be fully made up save only by power truly inf●nite , whence it may seeme concluded , that it is impossible for any thing to be made of nothing ; save onely by power in it selfe Omnipotent , or absolutely : infinite . The conclusion it selfe , or the last proposition in the inference , I verily beleeve to be most true ; but the meane to inferre it , or manner of inferring it , is not so certaine , as the conclusion is sound . The Argument is b●t calculatory . And this kind of argument is deceitfull , unlesse the degrees of proportion whether between the disparity o● cong●●ity of termes compared , bee determinate and certaine . The degrees of disparity , betweene something and nothing , cannot be more in number or more infinite , than are the entitive degrees of any created substance . And these are not actually or absolutely infinite , nor can the disparity betwixt something and nothing , betwixt nothing and the most excellent eventure that is , be so great or so absolutely infinite , as is the disparity betwixt the most excellent creature that is or can be , and the one Omnipotent Creator , who alone is absolutely infinite . 2 But be it onely supposed , no way granted , that the power of making some visible substance out of nothing , might be delegated to some Creature ; the exercise of this power thus delegated , would not inferre the Exerciser of it , but only the Author , to be Omnipotent . For to be Omnipotent , includes as much as to be able to do all things , which imply no contradiction ; as much as to make all things that can be conceived as logically possible , out of nothing , because all sorts or kinds of being , numerable or comprehensible , are eminently contained in the incomprehensible Essence ; of which the attribute of Omnipotency is a chiefe prerogative . It is not then all one , to be enabled to make some thing , suppose a gnat or flye , out of nothing ; and to be able to make as many things , as now are extant in the world , or much better than these are , out of meere nothing . It is a maxime evident by light of reason , that no Doner can really give more than he hath to give : suppose he were willing , enabled and authorized to give himselfe : to give its whole nature with the appurtenances to any other Creature already extant , or in possibility to bee created . It being then supposed , that an Angell by some speciall delegation from the incomprehensible Essence or power Omnipotent , might be enabled to make something of nothing , it were not possible that he should make any nature or essence more excellent than himselfe . Yet it is possible , that there might be some more excellent created substance than this Angell : yea of necessity there should be a possibilitie of his being more excellent in his kind , than now he is . However ; for him to give , for him to bestow a more excellent being upon that which is not , than , for the present he himselfe hath , is no way possible . Suppose then hee might entirely alienate from himselfe , or bequeath the best being , which for the present he hath , upon some possibility of being , or advance some numerable not being to his own estate by his utter annihilation ; this could not argue him to be Omnipotent , because there be many other effects possible , which are not in his power to produce ; albeit he could resume that which he had given unto another , and bestow it againe where he pleased . Lastly , seeing the prime Essence , who alone is absolutely infinite , did not make all things out of nothing by a necessity of nature , but because it was his will so to make them : no creature by any delegated power imaginable , could possibly make any one thing , or more things out of nothing , besides those which the Omnipotent was willing should be so made ; nor these any better either for substance or qualitie , than his will was , they should be . Nor could any creature be enabled by his will out of nothing to make any thing , which was not eminently contained in the nature of that creature , to whom this power of creating , is supposed to be , by his will , delegated . For albeit some efficient or productive causes bring forth effects for substance or qualitie more excellent then themselves : yet this they never doe , this they cannot doe , unlesse they worke upon some advantage , which the subject or matter whereon they worke doth afford them . But this advantage cannot be supposed in the production of any substance , out of no subject or matter praexistent . All the excellency , which any effect or substance so produced can have , must be intirely derived from its efficient . And that can be no greater excellency or perfection , than the efficient it selfe hath ; not altogether so great , because it must be eminently contained in the perfection of its efficient : if so be the efficient have any perfection or being left , after the production of such an effect . So that every efficient cause , which is or can be supposed , as an instrumentall cause of creation , or as enabled to produce something out of nothing , is thus farre limited , that it can produce no effect more excellent that it selfe , and being thus limited in it selfe , and by dependance on an higher cause , as well in its being , as in its operation , it cannot be conceived to bee Omnipotent . For that includes as much as to be illimited in operation , or , which is all one , to bee the operative power of the incomprehensible Essence , or of Being infinite . 3 But though to be able to make something out of nothing be not formally aequipollent to the attribute of Omnipotency : yet can it not hence be concluded , that any agent besides the one Omnipotent , is either able or can be enabled to produce the least substance that is , the least portion or matter ingredient to any bodily substance out of meer nothing . To lay the first foundation or beginning of being of any finite substance , is the sole effect of being it selfe , and therefore of that which is truly infinite in operation . Whatsoever is finite or limited , can have no other kind of being , than borrowed or participated . And this kinde of being must bee immediately derived , without intervention of any instrumentall cause , from being not participated or borrowed , but from increated and authentique being . To create , is to give actuall being or existance , without the help or furtherance of any Contributer or Confounder . Now if this power of creating could possibly bee delegated to any created substance , it were possible for that which is created by it , to have its being extra infinitum esse , that is , it should not be immediately and intirely contained in the infinite and incomprehensible Essence or Being . For in this very supposall [ That one created substance might by power delegated from Omnipotency , create another ] it is necessarily implied , that the substance created should have its being intirely , or part of its being immediately from the other , which , by power delegated , is supposed to create it . And having such being , as it hath , either intirely or in part immediately from the other , it could not be immediately and intirely contained in the first cause of all things . And if the least substance possible , could have its Being , not immediately and intirely from the first cause or supreame Efficient , he could not bee actually and absolutely infinite in Being , or Omnipotent in working . For that onely is absolutely infinite , or infinite in Being , in which all things possible are immediately contained ; without whose incomprehensible Being , nothing can have existence ; without whose immediate operation nothing can begin to be or exist . These agitatiōs discussions may notifie unto us the strength & soundness of that treble rule or fundamentall principle layd by others , and before touched by us . First , it is peculiar unto Art to turne bodies already formed and perfected by nature , into another fashion : It is the property of nature , and of naturall and finite Agents , to worke the unfashioned or confused matter into some determinate forme or set kinde of being . It is the prerogative of the Omnipotent Maker , to afford naturall Agents the intire matter and stuffe , whereon they worke ; and to bestow on them such being as they have , whether that be materiall or immateriall , celestiall or sublunary , spirituall or bodily ; and to bestow i● intirely , without the helpe of any Co-efficient , without the contribution of any stuffe or matter , of any reallitie praeexistent . SECTION II. Of Divine Providence in generall : and how contingency , and necessity in things created are subject unto it . CHAP. 9. Of the perpetuall dependance which all things created have on the Almighty Creator , both for their beeing and their operations . 1 BVt will it suffice us to beleeve , that as Art hath its proper subject made or fitted by Nature ; or as more perfect substances praesuppose an imperfect state in Nature : so this imperfect state of nature , or the subject on which naturall efficients do work , was made of nothing , without any coagency of Nature or Art , by the sole power of the Almighty Father ? To beleeve all this , is but the first part of our beleefe of this Article of Creation . For better apprehending the intire object of our beleefe in this point , we are to observe the difference betwixt the dependance , which Art hath on nature , or which workes artificiall have on the Artificer , or which more perfect naturall substances have on the imperfect substances , whereof they are made , or on their naturall efficients ; and the dependance which both naturall Agents & Patients , & which efficient causes as wel artificiall as naturall , with their severall matters or subjects , have on the Almighty Creator and Maker of all things . First then nature or causes naturall , after they have finished their proper works , and fitted them for Art to worke upon , do not cooperate with the Artificer in fashioning them to his ends or purpose . The Artificer againe , after he hath finished his worke , doth not continually support , preserve or apply it to those uses , unto which it serves ; but leaves this unto their care for whose convenience it was made . The Clocke-maker doth not tye himselfe to keep all the Clocks which he makes : nor doth he which undertakes to keepe them , binde himselfe to watch their motions perpetually , or to observe them as curiously as Physitians doe their sicke Patients . Againe , the most perfect works of nature , as vegetables and living things , depend upon their causes , whether materiall or efficient , ( for the most part ) onely in fieri , not in facto , whilest they are in making or in perfecting , not after they be made and perfected . The Lyonesse doth not perpetually nourish her whelps with her owne substance ; nor doth the Raven continually provide for her young ones ; or any other creatures more kinde than they , perpetually support or direct their brood in their motions , but leave them to fend for themselves . If the Almightie Creator should doe no better by his most perfect Creatures , their returne to nothing , would be as speedy , as their production from it . All of them have a perpetuall and undispensable dependance upon his power , not onely whilst they are in making , but as great after they are made . And thus great and perpetuall it is , not in respect of their substances onely , but as truly in respect of their motions or operations . The imperfect masse or matter whereof bodies naturall are made , is not onely his sole worke , or effect of his Omnipotency ; but that it is workable or fashionable unto any set forme , this likewise is an effect of his operative power ; it could not be perpetually thus fashionable , but by his perpetuall working . That the most perfect naturall Agent , should worke or dispose this matter to any set forme : this likewise is his worke . He doth not onely support both Agent and Patient in that being which he gave them , but doth perpetually cooperate with them in their motions ; doth apply and direct their motions unto those ends and uses , whereto his wisdome hath ordained them . 2 Concerning the manner of that perpetuall dependance , which all finite Agents with their effects , have on the one Omnipotent and supreame illimited efficient , whether in respect of their existence or operation ; the disputes in Schooles are intricate , and the questions perplexed . But the best is , the ingenuous Reader may quit them , if he will be but pleased to take unto himselfe , if not an ocular demonstration , yet a visible representation of this truth , in that perpetuall dependance , which light diffused ( whether through the celestiall bodies , as the moone or starres , or through the ayre or other inferiour elementary bodies capable of enlightning ) hath on the Fountaine of Light , to wit , the body of the Sunne : or which the light in rooms , otherwise dark , hath on the light of Fire or candles by night . So perpetuall , so essentiall is this dependance which light , in bodies inlightned by others , hath on the bodies which enlighten them ; that some * good Philosophers , from observation of this dependance , have concluded , that [ Lumen . non est inhaesive in corpore illuminato , sed in corpore lucente ▪ ] The lightsomnesse which appeares in these inferiour bodies , or in bodies not lucent in themselves , is not inherently or subjectively , in the borrowers , or bodies enlightned , but in the bodies which enlightens them . To prove this conclusion , they use this Antecedent , that light borrowed or participated , doth follow the motion of the body which bestowes or lends it ; and this Antecedent they thinke sufficiently proved by sense . For if we hold a looking-glasse to a candle by night , the light which for the present appeares either in the whole glasse or in some part of it , will alter its place or seat according to the motion of the candle . If you move the candle higher or lower than it was , the light in the glasse will remove with it , from the highest place to the lowest , and from the lowest to the highest , as it shall please the mover to alter the aspect betwixt them , so will the light move from one part of the roome to another , as the candle is removed . And if you take the candle quite out of the roome , the light will follow it , and leave nothing but darknesse behind . The same observation holds as true in a Dyall , in which the light or shadow constantly followes the motion of the Sun. But to hold this conclusion , [ That light borrowed from the Sunne or a Candle , should be inherently or subjectively in the Sunne or Candle ] is more than true Philosophy will warrant ; more than the unquestionable truth of the former experiment can logically inferre . For though light in bodies not lucent in themselves , bee not their owne , but borrowed ; yet in that it is borrowed , it must bee truly in the borrower , not in the body which lends it . For every one which lends , is presumed to transfer the use of what hee lends unto him that borrowes : the borrower must have the possession of what is lent him , during the time of the loane . As for the former experiments , they may be retorted upon such as use their helpe for inferring this pretended conclusion , [ * That light diffused is not inherently in the body enlightned , but in the body lucent , or enlightning . ] For the mutation of the seat of borrowed light , whether in a looking-glasse held to a candle , or in a Sun-dyall , will be the very same , albeit the Candle or Dyall stand still in the same place ; if so we move the Looking-glasse the same way from the Candle , or the Dyall the same way from the Sunne , by which the Sun did move from the Dyall , or the Candle was moved from the Looking-glasse . This conclusion is most certaine , [ That the motion of light , according to the motion of the body which diffuseth it , doth no way inferre the light not to be inherently , ( according to the inherency which it hath ) in the body , through which it is diffused ; but rather that this light , however inherent in the body enlightned , hath a perpetuall indispensable dependance upon the light of the body which produceth it ; a dependance on it , not onely in fieri , that is , whilest it is in production , which is in an instant ; but a dependance in facto , so long as it continues in the body enlightned . And we cannot better conceive the manner , how a line should be made by the continued fluxe of a point , or a surface by the continued motion of a line ; or how time should receive its continuation from the continued fluxe of an instant , than by observing the manner how light being produced in an instant in the body , which borrowes it ( the extremity of it being terminated to a mathematicall point or line ) doth vary its place of residence in the same body , moving continually from one part to another , according to the degrees of motion , either of the body which gives the light , or of the body which is enlightned , one from the other . If either body could move or bee moved from the aspect of the other , in an instant , the light would remove from the body enlightned in the same instant . But moving as it doth , the motion of the light from one part of the same body or roome into another , is perpetuall ; there is no interruption in the motion so much as momentary , no interposition of darknesse so long as the motion lasts . And yet it is not the same numericall light , which thus moveth in the bodie or roome enlightned . There is a continuall production of light fully answerable to the continuall succession of the motion . The light , whilest in motion , continues no longer the same than the aspect betweene the bodie enlightning and enlightned continues the same . And it may be questioned , whether there be not a perpetuall production of new light , even whilest neyther the body enlightning nor enlightned remove one from the other , whilest both stand or rest upon their severall centers . 3 But what ever Philosophers may dispute one way or other concerning the proper subject of light diffused or participated , or concerning the identifie or multiplication of it in bodies not lucent in themselves , but enlightned : the dependance of borrowed or participated light upon the fountaine of light , whence it is borrowed , is the most perfect Embleme , which the eye of man can behold , of that dependance which all things numerable that are , or can be , have on the incomprehensible Essence , or inexhaustible fountaine of Beeing . Whether light participated or diffused , have any true inherence or no in bodies enlightned , or whether it be present with them or in them , ( ad modum spiritalium ) after such a manner as spirits are in sublunary bodies , or with them ; this is certaine , that light participated , is not deduced or drawne out of any matter praeexistent , or out of any positive qualitie inherent ; it is produced out of darknes or want of light . And herein it is the true Embleme of created Entities , which were not made of any entities praeexistent , but of nothing . As light participated or diffused , hath no permanent root in bodies enlightned : So things created have not their root of beeing in any maetter praeexistent , nor hath the prime matter , of which things generated are made , any root precedent out of which it groweth . Such being as it hath , it hath intirely by its perpetuall dependance upon beeing it selfe . The most excellent numerable beeing that can be imagined , is more truely participated or borrowed from beeing it selfe , than the light of the Moone or Sarres , than the light in the ayre , water , or yce , is from the body of the Sunne . And albeit the formes or perfect bodies , which , by operation of efficients naturall , respectively result or are produced out of the matter , have a being distinct from the matter , out of which they are made or produced : yet even these have the same immediate dependency upon the incomprehensible Essence or inexhaustible fountaine of Beeing , which the prime matter hath . As the resplendencie or irradiation of coloured glasses , be they yellow , greene or azure , have the same immediate dependance upon the light of the Sunne , which the light diffused throughout the heavens , water , ayre , or pure glasses , hath ; unlesse the Sun send forth his beames upon them , these colours have no resplendencie , they cannot affect the sense of sight . Nor can any created Agent ( albeit endowed with qualities operative , more forcible and permanent , than any coloured glasses can bee ) produce any reall effect , without the cooperation or coagencie of the incomprehensible Essence , or inexhaustible fountaine of Beeing . As impossible it is , that any agent should move , or be moved , otherwise than by the vertue of his Almighty power , as that it should have beeing or existence ( extra infinitum esse ) without his infinite Beeing or immensitie , or that the continuance of it in such being , should not be comprehended in his infinite and interminable duration , which wee call Eternitie . Againe , as light borrowed or diffused throughout this inferiour world , hath a beeing in its kinde distinct from that light , which is permanently seated in the fountaine of light , on which , notwithstanding , all borrowed light absolutely depends as being eminently contained in it : so every numerable beeing , or part of this world , the Sunne , the Moone , the Starres , the Elements , mixt bodies , vegetables , man , and beast , have their proper kinde of Beeing distinct each from other , and distinct againe from the incomprehensible fountaine of beeing ; on which notwithstanding all of them have more immediate , more essentiall dependance , than either the lights , or different shapes in a glasse , have on the Sunne which gives the light , or on the bodies which they represent . And in this incomprehensible fountaine of beeing , all things not onely which are , but which possibly may bee , are more eminently contained , than the least-sparkles or portions of borrowed light , which appeare in broken glasses , are in the body of the Sunne . 4 In this point onely , or in this especially , is the production of light in this inferiour world by the Sunne , unlike the Creation of all things by the Almighty Father of lights , in that the Sunne produceth light or resplendency , without any free choice or intelligence , but by a necessitie of nature , that is , it so produceth light , as it hath no power not to produce it . So doth not the Almighty Father eyther create the things that are , or preserve them in their estate of beeing , or cooperate with them in the production of such effects , as they in their severall kindes and rankes are truly said to produce . For albeit the Almighty Father , bee more immutable than the Sunne , yet is hee immutably free . For freedome of will , by which creatures rationall exceede all creatures meerly naturall , or capable of no better endowment then sense , being a true and reall branch of beeing , a perfection of the most perfect creatures , must be as truely and really , though in an eminent manner , contained in the Maker of all things , as any other branch of numerable beeing is . Now the object of this freedome of will in the Omnipotent Maker , is not onely the Creation or not creation of things that are or may bee ; not the preservation or destruction of things created , or of the severall endowments or qualifications : but part of this object of divine freedome is the enabling or inhibiting of all his creatures , to exercise those qualities or faculties which are to them most naturall , and in their kinde most powerfull . Albeit Nebuchadnezzar had power to make the flames of intēded persecution , much hotter than any ordinary fire ; though other Tyrants might have power to make the like againe , much hotter than hee did , or to environ Gods Saints with the fire of Hell ; yet if the Almighty Creator withdraw the influence of his power from such fire or flames , they can have no more power to burne or scorch his Servants , than they have to coole them ; although we suppose their nature and qualities to be preserved still entire , by the same power , by which they were created . For as ( but now ) was said , the inhibition or enabling of naturall qualities or faculties to exercise their native force , is as truely the object of divine freedome , as the preservation or destruction of the Agents themselves , with their qualities or endowments is . For the same reason , the Sunne was no way wounded in his substance , nor hurt , nor tainted in its influence or other qualitie , when , by the divine power , which is immutably and perpetually free , it was inhibited in its course or motion . 5 That the Almightie Creator neyther in our time , nor in the times long before us , hath laid any such restraint upon the Sunne , that it should not move , or upon the fire , that it should not burne , is not from any restraint which hee hath laid upon his power by his eternall decree ; but from his immutable and eternall freedome . Wee may not say , that he cannot , for the times present or which are to come , lay the like inhibition upon the Sunne , upon the fire , or upon other celestiall or sublunarie bodies , for exercising the functions most naturall to them . That hee will not , at any time , lay the like restraint upon them , wee are not bound to beleeve , untill thus much be by his word revealed unto us . That God cannot at this time bring such a generall Inundation upon the earth as hee did in the dayes of Noah , we may not say or thinke : but that hee will not destroy the world by water , wee must beleeve , because wee have his solemne promise to this purpose sealed unto us , by the signe of the Bow in the Cloud . But when the iniquitie of this present world shall come unto the same height and measure , which the old world had made up , wee beleeve hee will destroy it by fire . For other mutations in the course of nature , the condition or exigence of times ensuing , may be such , as that they may be as strange and miraculous , as at any time heretofore they have beene . The not interposing of miracles in these our dayes , proceedes not from any Act passed by the Almightie to the contrary , nor from the unchangeablenesse of his eternall will ; but from the condition or course , which his creatures hold de facto , whose condition or estate is in it selfe , and by his Almighty will so to have it , so changeable and so improveable to different purposes , that many events , which to our observation would be most strange , might upon speciall occasions be produced , without any change or alteration in his power , whose exercise ad extra , that is , in respect of effects producible in the creature , is immutably free , untill hee promise to inhibit them , as hee hath done the generall Inundation . And although hee be most immutable in all his promises or inhibitions : yet doth not every promise or inhibition which hee makes , induce an absolute immutabilitie or necessitie of the things promised or inhibited . Their immutabilitie or necessitie is the proper effect of his more solemne or peculiar promises . Nor are such inhibitions as he hath set unto the water absolutely necessary from Eternity , but grow necessary in revolution of time , by the changeable condition of the Creature . And albeit we can neither prescribe limits to his will , nor conceive any reason of the mutations which fall out in the Creatures by his inhibition , by his permission , or by his positive enabling them to exercise their native functions ; yet of the least mutation , that can fall out in the world , he knowes a cause or reason , nor doth he suffer any thing to be done , for which his immutable freedome in governing the world , hath not an eternall rule or reason infinitely more perfect , than the wisest man living can give any for his best Acts or undertakings . But suppose the Sun to have that freedome of power in the emission or not emission of his beames , which men have over their breath , or that dexterity in tempering or moderating its light or influence , which skilfull Musitians have in modulating their voices : and the former representation of that power which God hath over all his creatures , and of their dependance on him in their beings and operations by the dependance which light hath on the Sunne , would be more lively and full . 6 But the Psalmist hath made choice of that free power , which man hath over his animall faculties , as over his breath or operation of his senses ; as the fairest picture of Gods free power creative and providence over his Creatures . These wait all upon thee , that thou mightest give them their meat in due seasons . That thou givest them , they gather : thou openest thine hand , they are filled with good . Thou hidest thy face , they are troubled : thou takest away their breath , they dye , and returne to their dust . Thou sendest forth thy spirit , they are created : and thou renewest the face of the earth . The glory of the Lord shall endure for ever : the Lord shall rejoyce in his workes . He looketh on the earth , and it trembleth : he toucheth the hils and they smoake . Psal . 104. vers . 27. &c. Yet even in these and the like emblematicall expressions of the Creators free power over his Creatures , or in the choisest that can bee taken or gathered out of the Propheticall descriptions , from the exercise of mens free and purest thoughts , there will still remaine this disparity : We cannot alter the objects of our intellectuall or abstract contemplations , without some alteration or change of Acts. It is then the prerogative of the Almighty , freely to will things most contrary and different , without any diversity in his will. And this his free will not onely worketh greater varietie or change in the Creature , than the wits of all men in the world can conceive , but withall irresistibly determines the issue of every possible change , without any shadow of change or alteration in his thoughts or resolutions ; which in him are not many , but more truly one infinity , than any one thought in us is one . This disparity betweene the Identity of his Eternall knowledge , and of his immutable freedome , and the manner of our understanding or intellectuall choice , I cannot yet better represent than by the * former disparity , betweene the circle and many sided figures . Mans purest intellectuall thoughts or actuall choices , are in the contemplative part of the soule , as angles are in many sided figures , all as different each from other , as one angle is from another in a quadrangle , and every one is as distinct from the substance of the soule wherein they are , as angles in a quadrangle are from the sides or surface of it . But those which wee terme , or conceive as severall Acts or exercises of the Divine power , as the Act of creation , the act of preservation , the act of conseruation , the production of miracles , &c. are in the Almighty , not so much distinct one from another , or from his incomprehensible essence , as the Angles in a circle are from the sides or from the circumference , which notwithstanding is a totangle , in which there is no sensible distinction betweene sides and Angles , albeit both of them bee truly contained in the circumference , as all power and freedome of power is contained in the immutable , infinite and incomprehensible Essence . CHAP. 10. The usuall and daily operations of naturall causes with their severall events or successes , are as immediately ascribed to the Creator by the Prophets , as the first Creation of all things , with the reasons why they are so ascribed . 1 FRom the forementioned hundred and fourth Psalme , which is no other than a sweet paraphrase upon the sixe dayes work of Creation , and from the like propheticall emblazoning of Gods glory , which amounts from consideration of his workes ; the intelligent Reader will informe himselfe , that the continuall rising and setting of the Sunne and Moone , their incessant diffusion of light through this visible World , the perpetuall ascent of springing waters into the hills , their continuall decursion from them into the Sea , the limitation of the Seas ebbing and flowing , the daily growth of plants and vegetables , the motion of living things on the earth and in the waters , are as immediately and as intirely ascribed unto the operative power of the Creator , as their first Creation out of nothing was . Yet the reason of their ascribing all this unto the immediate and sole power of God , will no way warrant the truth of their criticisme , who teach that neither the fire doth truly heat or burne , or the water really coole or moisten , or that no visible creature hath any reall operation upon another , but that our assigning of their motions or operations , as true causes ( in their kind ) of the effects which we see daily produced , is but a solaecisme of vaine Philosophy , or of sciences falsly so called ; whereas the right resolution of this solaecisme into distinct and Christian phrase , is but this , God doth produce heat , cold , moisture , vegetables , and other living things , ( ad praesentiam creaturarum ) the Fire , Water , Sunne , Earth , &c. being but bare witnesses of the Creators power , which is manifested in them , or of its operation in their presence , by which operation alone , all those effects are produced , which the Philosophers ascribe unto the Creatures . And most true it is , that the Creator doth daily worke all those effects , which we attribute to naturall agents : yet doth hee not worke such effects onely in them , or where they are present , but he truly worketh by them and with them . And if the Omnipotent power be truly said to worke by and with natural meanes or causes , they must truly worke with him , in their kinde . When the Apostle saith , in him wee live and move , and have our beeing , this necessarily implies , that wee have a life in its kinde distinct from his life , a motive power different in its kinde from his power , a kinde of beeing likewise distinct from his infinite Essence , or from being-it-selfe . But in as much as the life of all things living , the motions of every thing that moveth , the being of every numerable thing , that is , hath such an absolute dependance as hath been declared upon his creative power ; hence it is that the Prophets and Divine Philosophers , ascribe all the visible effects or events , which time presents or place accompanieth , no lesse intirely to the Creator , than the first production of their visible and naturall causes . As for the former Critickes , in whose language , God onely worketh in his creatures , or ( his creatures being present ) they might with as good reason , affirme that the Sunne did not really move , but that God did move , the Sun being present ; yet could he not move or create motion ad praesentiam Solis , unlesse the Sunne did truly move . The truth is , the Sunne doth move , or is moved by Gods presence in it , but he doth not move with it or by it . But with the Sunne or other Creatures , he truly worketh , as they truly worke with him . And , by this concession of some true power and property of working unto naturall Agents , more is ascribed to the Creator of all things , than can bee ascribed by the contrary opinion , which utterly denies al power or property of working to the Creatures . For he that denyes any effects to be truly wrought by them , cannot ascribe their abilities or operative force ( which , in his opinion , is none ) unto their Creator . But * Moses taugh the Israelites , that it was God which gave them power to gather substance . Nor were they more bound to praise God for the substance which they gathered , or for the Manna which by miracle hee sent unto them , than for the 〈◊〉 which he gave them to gather the one or other . 2 Ye● is not this absolute and immediate dependance , which every creature , as well or its being , as for its power or exercise of it , hath o● the Almighty Creator , the intire ground or reason , why the effects which are ( in their kinde ) produced by the Creatures , are by the Prophets wholly ascribed unto power Almighty . For this dependance , or the reason of ascribing all things to God which is grounded on it , being for the present ●questred ; he hath a peculiar title to all the works or effects , ( especially to all of greater and more publique consequence ) which the Creatures produce , from his skill or wisedome in contriving the combination of second causes , with their severall operations , for the assequution of their last or utmost end . Nor was the entitative goodnesse of every creature in his kinde , albeit considered in that perfection wherein God made it , the ground or reason of that approbation which hee bestowed upon them , as they severally began to bee , or after hee had accomplished them all . God ( saith Moses ) saw all that he had made , and loe it was exceeding good . What goodnesse then was this , which hee thus commends ? the goodnesse of order or of harmony betwixt them , as they were parts of this Vniverse . This harmony , was the accomplishment of his severall workes , the ground of his praises , and the complete object of our beleefe of this Article of Creation . Hence saith the Apostle , Heb. 11 By faith we beleeve ; What ? Secula facta esse , nay more then so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the worlds were harmonically made . It was a double over-sight in some good Divines , from one or both of these two principles , ( Omne ens qu●●ens , est bonum , ) What soever hath being is good , whatsoever is , was made by God , and all things which God made were good ; to infer , that sinne or morall evill could have no positive entitie . For the greater the entitative goodnesse of any creature is , the greater measure of morall evill it alwayes includes , unlesse its entitative goodnesse hold such harmony or correspondency with the rest , as may helpe to make up or support that goodnesse of order , that is , that goodnesse of coordination amongst themselves , or of that joint subordination unto their Creator , which he first framed and placed in this Vniverse , as it was his worke . Vnlesse sinne or morall evill had some positive entitie , or some positive degrees or measure , all sinnes should be equall , there could bee no different kinds of sinne , no numericall difference or degrees betwixt particular sinnes of the same kind . But of the nature of sinne or morall evill , and how compatible this evill is with goodnes entitative , more at large , by Gods assistance , in the Treatise of Originall sinne , or the estate or condition of the sons of wrath , which estate every child of Adam by participation of this first sinne doth inherit . The peculiar title which the Almighty Creator by right of Creation , or by the combination or contrivance of naturall and intellectuall agents , hath to all the praises , which either the Souldier or * Statesman , the Landlord , the Husbandman , or such as live by Merchandizing daily rob him of , will come more fitly to be declared in some following Treatises of Divine speciall providence . 3 If the Reader desire a briefe abstract or summe of what hath beene said of Gods power in creating the world , or of the reservation of this free power unto himselfe to alter , to innovate or amend the estate wherein he hath hitherto preserved it ; I cannot exhibite this generall view more clearly or more succinctly than Iustin Martyr hath done in his answer to the fourth question of the Grecians . The question was thus proposed , [ An Deus faciat , feceritve , facturusve sit : Et si facit , suaptene voluntare , an praeter voluntatem ? ] Whether God do make the things that are , whether hee hath made the things that have beene , whether hee will make other things which yet are not , or the things which are , after a better manner than as yet they have beene made : or if he be or hath beene a maker , or continue to make things better , whether he do all this out of his owne free will , or besides his will. His full answer to this question is , Fecit Deus , & facit , & facturus est , suapte sponte & voluntate : nam creaturam ipse condidit , quae antehac non fuerat , volens . Eam providentia sua in eo ut sit , conservat : quod quidem est , facit . Quam etiam instauraturus est , & in statum meliorem redacturus per restitutionem sive renovationem : quod est facturus est : ut repurget cam ab absurditate omni , ex rationalium ignavia contracta . Non quod per judicii considerationem & deliberationem posterius id quod melius sit , invenerit ; sed quod longe antea & prius quam mundum condidit , constitutum habuerit ut faceret . Neque enim possibile est ut vel ad notionem vel ad potentiam , Deo posterius quidquam accedat , quod prius non habuerit . Volentem autem Deum mundum creasse , illud est documento , quod cum Deus potuerit plures efficere soles , non plures , sed unum duntaxat effecerit . Nam qui plures non potest condere soles , neque unum condere potest : & qui unum solem creare potuit , necessario quoque plures creare potuit . Quomodo igitur quos facere potuit plures soles , Deus non fecit , nisi certe quod plures soles facere noluit ? Sin quos non fecit soles , voluntate non fecit : perspicuam utique fuerit , cum etiam quem fecit , voluntate fecisse . Et veluti sol , ita & reliquae creaturae partes omnes , quae vel obnoxiae vel non obnoxiae sunt corruptibilitati , ex voluntate Dei & id quod sint , & id quod hujusmodi sint , habent . CHAP. 11. Containing the summe of what wee are to beleeve in this Article of Creation , and of the duties whereto it binds us : with an introduction to the Article of His providence . TO beleeve that God is the maker of Heaven and Earth , and of all things visible and invisible , includes in it an acknowledgement not onely of the six dayes worke , but that he still makes all things that are , and shal make all things which hereafter shall be . So long as any thing which hath beene continues in beeing , so long as any thing which now is not , shall beginne or not cease to be , so long the Almighty continues a Maker . And in as much as some things which are made , or which hereafter shall be made , shall have no end , he continues an everlasting Maker . This title of Maker is none of his Eternall Attributes , but a denomination ascribed unto him from his workes which all had their beginning in time , or rather with time , or with duration finite or numerable . It is an everlasting Attribute , for that properly is everlasting , which though it have beginning yet it hath no end . But albeit the acts or exercises of his will or power had a beginning with the world , ( for they are alwayes in the creature or effect ) yet his will and purpose to make the world are eternall : So is the power by which he made it , so is the combination of all these , to wit , his providence , by which hee orders and governes all things , coeternall to his essence . All moderne controversies to my knowledge account it an heathenish solecism to say , God only did make or hath made the world and all things in it , he doth not now make them . For this were to deny the necessity of his everlasting worke in preserving , supporting , and continuing all things in their proper being . And to deny this , would bee more than a solecisme of speech , a reall branch of infidelity . Is it then a lesse solecisme of speech to say , or a smaller portion of infidelity to thinke , that God only hath decreed before all times what shall fall out in time , but doth not now decree nor shall any thing hereafter be decreed by him ? Questionlesse , if his decree be coeternall to his power , the same with his will or purpose , if hee cease not to worke or will , he ceaseth not to worke or decree . He did decree to worke when he did not worke , or produce any effect ad extra , but hee never produced any effect or worke when hee did not decree . For he worketh all things by the Counsell of his will , not by the Counsell of his will as past and ended , but by the Counsell of his will , which was , which is , and which is to come . And he decreeth all things for the times present after the selfe same manner that he decreed them from eternity , otherwise his decree were not eternall , could have no resemblance of eternity . To infer that Gods decree is an act past , or that God doth not now decree , because he hath decreed al things before all worlds , is a solecisme or ignorance , to say no worse , of the same nature , quality & scantling , as if you shold say , God was before the world was , therefore God is not since the world was , nor shall be after the end of this world . For the world could neither begin , continue , nor cease to be , but by his eternall and irresistible decree , which neither hath beginning nor end , nor can admit any interposition of change . It is true , that if we consider the Deity in himselfe or his decree as it is in him , or the same with him , there is neither praeteritum nor futurum , no such difference in them as wee character or notifie by these termes past or to come : yet if wee consider God or his eternall Decree , as they include a reference of precedency to things temporall , past , or to come , or as times current have coexistence with him , wee may not deny that God was before all times , and did decree things to come , that he is in all times current , and doth decree the issue of times present or ensuing . Thus in all times , and in all places , the Almighty Father is present with us , present in us , as our maker and preserver , present by his eternall providence to order and governe us . And the government of the world , specially of Men and Angels , is in true Divinity , the proper object of the Eternall Decree . And if God be thus with us , nothing can goe amisse with us , save only by our ignorance , by our misbeleefe or weake beleefe of this first Article . 2 The true , that is , the firme and sound beleefe of every morall or sacred truth , specially of such fundamental truths as are contained in this Article , alwayes include a correspondency in the beleever unto the thing beleeved . And this correspondencie must have its place , not in the braine or apprehensive faculty onely , but in the affection . The sympathy of affection unto the thing beleeved , results from the impression which the speculative forme or representation in the braine makes upon the heart , which is the seat of the affection . The meanes subordinate to the Spirit of God for making this impression , are two : A right explication or branching of the article or object to be beleeved : & a serious and frequent meditation upon the object rightly branched , or a taking not of the truth onely , but the consequences of it into deepe and setled consideration ; or as we say , a laying of both to heart . The maine branches of this Article are three : First , that God is the maker of all men that are , not of Adam onely . Secondly , that he is the preserver of all . Thirdly , that he perpetually ordereth and governeth all things , even the thoughts of men , by the irresistible uncessant working of his Omnipotent decree or will. In our beleefe of the two first branches ( bee it lesse or more , weake or strong ) so it be uniforme , it is essentially included , that God is good to all , in that he hath given life and being unto all . Of this his goodnesse no man can want store of witnesses , so long as either he injoyes himselfe or the necessary supplyes of life . One speciall duty , whereunto the beleefe of this Article doth immediately bind all men , is expresly commended to us by our Saviour , Matth. 6. The generall neglect whereof is more than sufficient to condemne not the Heathens or Infidels onely , but the greatest part of such as professe the Christian Faith , of infidelity : Take no thought for your life , what ye shall eate , or what ye shall drinke , nor yet for your body what you shall put on . Is not the life more than meat ? and the body than rayment ? It is a sin for him which beleeves that God hath given him that life and being which he hath , not to beleeve that God did give him both for his greater good , or that he will not increase his blessings upon him , so he doe not distrust his fatherly care and providence : A greater sinne it is to suspect or question , whether God have not a more fatherly care over all men , than he hath over other creatures . So our Saviour addes , Behold the fowles of the ayre : For they sow not , neither doe they reape , nor gather into barnes , yet your heavenly Father feedeth them . Are ye not much better then they ? In that God hath given man a better kind of life and being than the fowles of the ayre ; this is an undoubted pledge unto all , that he hath prepared far better food for them than for birds and beasts , an everlasting food ; so they do not distrust his providence . And as hee provideth better food for man than for beast , so hath he better rayment for them in store , than he hath for vegetables ; so they will seeke it from him , and not be their owne carvers . Which of you by taking thought can add one cubit unto his stature ? And why take ye thought for rayment ? Consider the Lillies of the field , how they grow ; they toyle not , neither do they spin . And yet I say unto you that even Salomon in all his glory , was not arrayed like one of these : wherfore if God so cloath the grasse of the field , which to day is and to morrow is cast into the Oven ; shall hee not much more cloath you , O ye of little faith . That to distrust Gods providence or doubt of his love , of such love as is ready to bestow better rayment upon them than Salomon in all his royalty had , is a point of infidelity , is included in our Saviours inference or conclusion : Therefore take no thought , saying , What shall we eate ? or what shall we drinke ? or wherewithall shall we be cloathed ? For after all these things do the Gentiles seeke . For your heavenly Father knoweth that ye have need of all these things . Is it then unlawfull to make any thing which the Gentiles sought after , any part of our care ? No , the Gentiles after their fashion , sought after God , who ( as the Apostle saith ) giveth to all life and breath and all things , even to the Gentiles , that they should seeke the Lord : if happely they might feele after him and finde him . Acts 17. 25 , 27. The onely reason why they did not find him , was because they sought him amisse . And the reason why they sought him amiss was their ignorance of this truth which our Saviour and S. Paul hath taught , to wit , that God did give the very Gentiles themselves food and rayment , with other necessaries of life , even life it selfe , with all its contentments , to the end that they might seeke him and taste his goodnesse . But they ran counter , and sought only after those things which were good not in themselves , but as they were pledges of his goodnesse . And the more eagerly they thus sought after these temporall good things , the further they ran from the Fountaine of goodness , which alone must sweeten the best things we can desire , and season our soules for the right entertainment or fruition of them . 3 Our speculative assent unto this Article , or approbation of this truth , whereof these Gentiles were ignorant , will rather aggravate than mitigate our Saviours censure of them ; if we be as greedy seekers after the necessities of life , or as solicitous hunters after superfluities , as the Gentiles were . The distinctions or divisions of care , with annotations what kinde of care , is by our Saviour forbidden , what allowed of , are easie to be found almost in every Writer , especially in the Expositors of that 6. chapter of Matthew . But whether through the default of hearers or of teachers , or respectively of both : too much liberty is every where taken for employing the greatest part of mens times and indeavours in providing things of this life . Notwithstanding all the prohibitions which have been given by our Saviour to the contrary : Covetousnesse and ambition , the two grand enemies of beleefe in God and his loving providence , have no where in any age thriven better , than amongst zealous Christian professors in these later times . And which is most to be lamented , Scripture is secretly opposed to Scripture for justifying or countenancing unchristian care of wordly matters . The warrant , which many take to themselves from the mistaken sense of one place in S. * Paul , He that provideth not for his family is worse then an Infidell , is used as a countermand to our Saviours prohibition . For the right limitation whereof , the onely caveat which I have to commend unto the Reader , is this , As S. Paul , how mightily soever he debase workes , not ceremoniall onely , but morall , doth never denie their use or necessity either for attaining to justification , or for making our Election sure , but onely seeks to strengthen our relyance upon Gods mercies in Christ by denyall of our selves , and of the best works which we can do , whether before regeneration or after : so our Saviour , albeit he seeme universally to forbid all care of minding temporall contentments , yet in deed and reall meaning , forbids us onely to place any part of our hopes or confidence in our owne endeavours . He doth not simply forbid all care of things temporall , but so farre onely as it is an hindrance to our care and watchfulnesse for trying and tasting the goodnesse of God , or as it weakens our relyance upon his fatherly providence . If we be watchfull in prayer , and frequent in meditations upon Gods goodnesse already experienced , our care of heavenly things and estimate of Gods goodnesse will better teach every one of us in his severall calling , the right limitation of his domestique cares , than any generall rule which can be gathered from the nature , quality , or quantity of cares . For conclusion , he which forbids us to take care for the morrow , commands us to pray this day for to morrowes bread , that is , to pray every day for the good successe or blessings of the dayes following , with all attention and watchfulnesse . 4 Another fundamentall duty , and one of the most formall effects of faith , as it respects this Article , is that of the Preacher , Ecclesiastes the 12. vers . 1. Remember now thy Creator in the dayes of thy youth . But why is this duty in particular prest upon youth ? Because the prints of Gods creative power are then most fresh in our nature , and might transmit a fairer copy or truer estimate of the Creators goodnesse unto old age , than old age can take any : so young men by often reflecting upon the present comforts of health and strength , upon the activity of body , the quicknesse of sense and spirit , would ingrosse them deeply in their memories . Youth then is the fittest season for estimating the benefits of Creation , and old age the choicest time for surveying our unthankfulnesse to our Creator . If the former contentments of youth , with the comforts which accompany our best thoughts and actions , were truly calculated in our fresh and choicest daies , and rightly waighed upon their proper center , our thankfulnesse would reciprocate upon the Fountaine from which they flow , and be returned to their doner in a measure equiponderant to their waight upon our soules . And nothing but want of thankfulnesse in such as have tasted the ordinary benefits of Creation , can hinder the descent of Gods choice of blessings in great abundance . Would we but sequester that delight which we take in health and strength from our selves , and surrender it wholly into his hands that gave it , he is still ready to renew and better our present and former estate . Did we empty our hearts of pride , of selfe-delight , or complacency , by powring forth such joyfull thanks giving as the Psalmist doth , It is he that hath made us , and not wee our selves : ●t is he that gives us all those good things wherein we joy , we did not receive them from our friends or parents , wee cannot take them to our selves : the same Lord , as the Psalmist elsewhere avoucheth , would give us our hearts desire , even fill our hearts with joy and gladnesse which shall never saile or decrease . This is his sole and proper gift , for though we could take unto our selves all the temporary contentments of transitory pleasures , which either our hearts could wish , or our inventions calculate , yet should wee not have our hearts desire , so long as we fixe our delight either in the things enjoyed , or in the enjoying of them , and not in the Lord which gave them unto us , and us power to enjoy them . From thus delighting in the Lord , or from rendring according to the benefits bestowed upon us , the generall withdrawments are but two . First , an over prizing of such externalls as procure or increase our contentments . Secondly , an ouervaluing the feare or dread of mens persons , or other externalls which seeme to menace disgrace , vexation , or torment unto us , if we should doe as in our calmest thoughts we often desire to doe . The sinister sway of both temptations or withdrawments from the duties commended unto us , cannot be otherwise counterpoized than by taking the last branch of this Article into deepe and serious consideration . The last branch was , that God doth nor onely make and preserve us , but doth withall perpetually order , direct , and governe both us and all the externalls which we love or feare , by his all-seeing , ever-working Decree or Counsell . If our soules or senses have for once or twice beene overjoyed with the possession of any externalls or instrumentall causes of contentment , let us call to minde , that as the Almighty Creator gives both us and them their being , so hee likewise stints and limits as well their operations , as our capacities to receive their impressions at his pleasure . The same externalls which formerly wrought our comfort or contentments , may procure our griefe and misery by too much or unseasonable familiarity with them , or fruition of them . If in feare or dread of evill menaced by man , or represented to us by fire , by sword , or other unruly instruments of wrath or vengeance , wee cannot hope that the Almighty Creator will by miracle abate their strength , or inhibit the exercise of their native qualities or dispositions , as he did in Daniel and the three childrens cases ; yet unlesse our faith in the last branch of this Article faile , it will confirme us in this resolution , that he can and will so contrive the concurrence of hurtfull agents , as they shall become instruments of greater good to such as love him , and in temptations adhere unto him . The rule or Maxime is universally true : No agent or instrument , whether of temporall harme or comfort , whether of joy or griefe , can worke any other wayes or any further than he by his Eternall Decree or Providence hath appointed it for the present to worke . And in that promise made unto us by our Apostle , That hee will not suffer us to bee tempted above our strength ; it is included that he will so restraine or abate the force and efficacy of all second causes , as they shall not conquer our patience or quell the comfort of our unwounded conscience . CHAP. 12. Though nothing can fall out otherwise then God hath decreed : yet God hath decreed that many things may fall out otherwise than they doe . 1 MEn , otherwise of light and vaine behaviour , gaine oftentimes respect amongst the multitude by pretended descent from worthy Families , with whom their names have some alliance : so doe inconsiderate positions or conclusions dangerously erronious , many times get more esteeme among the Learned , than ordinary truths doe , as being mistaken for the true and naturall off-springs of undoubted Maximes . There is no Christian , but thinkes himselfe bound upon his allegiance to submit his assent unto the former Principle , [ It is impossible , that any thing should be , which God hath decreed not to be ; or any thing which is , should otherwise bee , than God hath decreed it should be . ] And many which make a conscience as well of their words as of their wayes , ( herein perhaps especially faulty , that they are too zealously sollicitous not to speake amisse , ) make no scruple of entertaining these and the like inferences following , as naturally descending from the former Maxime : [ It is impossible ought should fall out otherwise than it doth : all things in respect of God and his Omnipotent Decree , are necessary : Contingencie is but a solecisme of secular language , or if any thing may without offence be termed contingent , it must be reputed such , onely with reference to second causes . ] 2 Howbeit such good men as doe thus write and speake , will give us leave ( I know ) to take it in the first place as granted , that God is wiser than we are , and knowes the nature of all things and their differences better than they or we doe . This being granted , we will in the second place suppose that Contingency is not a meere fictitious name of that which is not , as Tragelaphus ; nor altogether Synonymall to Necessity . The question about Contingency , and of its difference from necessity , is not such as one in merriment once proposed in schools ; An chimera calcitrans in vacuo terat calceos : The very names of Contingency and Necessity to ordinary Latinists differ more than Ensis and Gladius , than Vestis and Indumentum , betwixt which perhaps the ancient Latine Artificers or Nomenclators knew some difference . Yet was it impossible for them to know any thing which God knew not , who out of all controversie knowes the true difference betweene Contingency and Necessity , much better then we can doe . For both of them are Entities of his making , and serve as different Lawes to the diversity of his creatures , or their different actions . All the reasons that can be drawne from the immutability of Gods Decree to the contrary , may with greater facility and strength of the same Decree be retorted than brought against us . For God immutably decrees mutability . Now who will say that things mutable , are in respect of Gods decree or knowledge immutable ? The Heavens and other bodies moveable according to locall motion , are truly moveable in themselves , absolutely moveable , not immoveable in respect of Gods decree or knowledge : for he knowes them to bee moveable , because he decreed them so to be ; hee doth not know them to be immoveable because he decreed them not to be such , unlesse for a time by interposition of miracle . It implies lesse contradiction , to say , Deus immutabiliter decernit mutabilia , than to say ( which hath beene accounted an ancient orthodoxall Maxime , ) Stabilis dat cuncta movere . For Mobility is a branch of Mutability . 3 Every thing in respect of Gods decree or knowledge is altogether such as God hath decreed it should be . If then God hath decreed there should be contingency , as well as necessity ; it is altogether as necessary that some events should be contingent as others necessary : and as truly contingent as the other is necessary in respect of Gods decree . Albeit to speake properly , the natures of contingency and necessity consist not in meere relation or respect . For in as much as both are immediate and reall effects of Divine Omnipotency ; both must have absolute being , the being of neither is meerly relative . Now if Contingency have a true and absolute being , it is neither constituted in the nature of contingency by any respect or relation to second causes , nor can any respect or relation to the first cause deprive it of that absolute nature , which the Omnipotent efficacy of the cause of causes hath irrevocably bestowed upon it . Briefly , if Contingency be any thing , it is that which it is by the Omnipotent Decree ; and being such , it is altogether as impossible that some effects should not be absolutely contingent , as that such effects as the Divine Decree hath appointed to bee necessary , should not be at all . Or if we would make impartiall inquiry into the originall of all things , nothing without the precincts of the most glorious and ever blessed Trinity , is absolutely necessary . 4 By Contingency ( lest haply we might be mistaken ) we understand the possible meane betweene necessity of being and necessity of not being , or of being such , or of not being such ; or betweene necessity of doing , and necessity of not doing , or necessity of being done , or necessity of being left undone . This meane betweene necessity of doing , and necessity of not doing , is that which in agents intellectuall , as in men and Angells wee call freedome of will or choice . Vnto which freedome , necessity is as contradictory , as irrationability is to the nature of man , and contingency as necessarily presupposed as life and sense are to reason . Adde reason to contingency , and we have the compleat definition of Free-will . In those cases wherein the Creator hath exempted man from restraint of necessity , his will is free . The divine will it selfe is not free in those operations which are essentiall , though most delectable . God the Father is more delighted in the eternall generation of his Sonne : so is God the Father and the Sonne in the eternall procession of the Holy Ghost ; than in the creation , production , or preservation of all the creatures . Yet are not these or other internall operations of the blessed Trinity so free in respect of the divine nature , as is the production of the world . Whatsoever God decrees he decrees it freely , that is , so as he might not decree it . Whatsoever he makes he makes it freely , that is , he so makes it , as that it was not necessary for him to make it . CHAP. 13. Contingency is absolutely possible , and part of the object of Omnipotency , as formall a part as necessity is . 1 IT is an unquestionable rule in the Art of Arts , that propositions , for their forme not incompatible , may from the necessity of their matter or subject , become equivalent to propositions directly contradictory ; whose indispensable law or rule it is , that if the one be true , the other must needs be false , they admit of no meane betwixt them . Now there is no matter or subject in the world , which is so absolutely necessary , as the existence of the Divine Nature , or the internall operations of the Trinity . Whence it is , that betweene these two propositions [ The generation of the Sonne , is necessary , the not generation of the Son is necessary . ] there is no possible meane which can be capable of truth . The first is so absolutely necessary , and so necessarily true , that the latter is eternally false . But such is not the case or condition of these two propositions following : [ The Creation or Existence of the World is necessary : The not Creation or non existence of the World is necessarie . ] These are not contradictories for their form , nor equivalent to contradictories for their matter or subject , and therefore may admit a meane betweene them . To say the creation or existence of the world was absolutely necessary , hath no truth in it : for it had a beginning of existence and being , and may have an end : and the other extreame or contrary [ The not creation or non existence of the world is absolutely necessary , ] hath lesse appearance of truth in it . It remaines then , that the two contradictorie propositions to these false ones , must be true . The contradictory to the former is this : [ The creation or existence of the world is not absolutely necessarie . ] The contradictory to the latter is this ▪ [ The not creation or non existence of the World is not absolutely necessary . ] Now seeing the world is created , and yet it was not necessary that it should be created : both these propositions following ( seeing either of them is a true meane betweene the two former extreames or false ones , ) are most true : [ 1 The creation of the world was possible , 2 The not creation of the world was possible . ] And if as well the not creation , as the creation of the world , was possible ; wee may not deny that God did freely create it : seeing freedome properly taken , includes or is a possibility of doing or not doing . It was likewise free for the Almighty , to create or not to create Man or Angell . But his free purpose to create them after his owne Image being supposed : it was not meerly possible , but altogether necessary that they should bee created good . In as much as he is goodnesse it selfe , it is not possible that evill should bee created by him , that he should be the Author of it . As is his being , so is his goodnesse , perpetually absolute , eternally necessary . But though Men and Angels were necessarily created good , yet their goodnesse in the beginning was mutable , not perpetually necessarie . The question is , whether continuance in that goodnesse , wherein God created them , were truly possible in respect of Gods decree , unto such as have not so continued , or their non continuance necessary : Or whether , neither their continuance or non continuance were necessary , or both alike possible . To say that Adams continuance in goodnesse was , in respect of Gods decree , necessary , is ●vidently convinced of falshood by his fall . So that the other part onely remaines questionable , whether Adams non continuance in the state of goodnesse , were so absolutely decreed by God , that it was not possible for him to continue . For resolution of this point , we are to inquire , First , whether in respect of Gods power it were possible . Secondly , whether in respect of his goodnesse it were necessary or most congruent , to ordaine or decree neither a necessitie of continuance , nor a necessitie of non continuance in goodnesse ; but the meane betweene them , that is , an absolute possibilitie of continuance , and an absolute possibilitie of non continuance . That it was possible to decree such a mutuall possibilitie , may thus be proved . 2. Whatsoever implies no contradiction , is absolutely possible , and fals within the object of omnipotencie . But this mixt possibilitie of continuing or not continuing , being a meane betwixt the necessitie of Adams continuance , and the necessitie of not continuance in the state of integritie , implies no contradiction : Ergo , it was possible for God to decree it . That it implies no contradiction in respect of the forme , is a point so cleare from the first principles of argumentation ▪ that hee which vnderstands not this , is neither fit to dispute , nor to be disputed with . But the same forme ( notwithstanding ) of contrarietie applied to the divine nature , the persons in Trinitie , or their internall operations , admits no meane . What is the reason ? The nature and attributes of the Deitie are absolutely necessary and precedent to all divine decrees or effects of Gods power . And it implies a contradiction , that any thing which is absolutely necessarie , should admit any mixture of contingency , or of possibilitie of the contrary . But the nature , state , condition , or existence of man , are not proper obiects of the divine decree , yet proper effects of his power , and being such , they are not absolutely necessary ; and not being necessary in themselves , they cannot incomber or involve propositions , for their forme , not necessarie with absolute necessitie . Whatsoever had a true possibilitie of beeing before it was , may bee actually such as it was absolutely possible for it to be , or such as it might please the Almightie Creator ( who is free in all his actions ad extra ) to make it . It was possible for him to make mans goodnesse or his continuance in it , not to be necessary , but contingent . He that made man of nothing , had nothing to resist or hinder him from squaring or framing his nature , to that abstract forme of truth which was in its selfe , or ( as we say ) objectively possible . For absolute Omnipotencie includes an abilitie to ingrosse or fill meere logicall possibilities , with true and Physicall substances or qualities , as truely answerable unto them , as naturall bodies are to bodies mathematicall . But concerning Gods power to decree an absolute contingencie in the state , Condition , or Actions of men , there can bee no question amongst such as grant his Omnipotencie to be out of question . What could necessitate his will to lay a necessitie of sinning upon Adam , whose fall or first sinne , if it were necessary in respect of Gods decree , the necessitie must needs proceed from Gods Omnipotent decree , without which nothing can haue any reall possibilitie or true title of beeing , much lesse a necessitie of beeing . For Divine Omnipotencie is the first and sole Foundation of all Beeing , otherwise then by it ; and from it nothing can come to passe either necessarily or contingently . 3. Whatsoeuer is and hath not beene , must of necessitie have some cause of now beeing . And as is the event or effect , such must the causalty bee . If the one be necessarie or inevitable , it is impossible the other should bee contingent or meerely possible . Both , or neither , must bee necessarie . Man we suppose did once stand upright , his first sinne or fall , That action what soever it were , which brought him downe , the evils which thence ensued , are not meere nothing : Evill it selfe got some kinde of beeing by his negligence , which from the beginning it had not . Of all , or any of these , the question still revolves , whether they were necessary or not necessarie , but Contingent . If Contingent , we have no more to say , but Gods peace be on them , which so speake and thinke : If any reply , that they were necessarie , he must assigne a necessary cause of their beeing . For without some cause they could not be , and without a necessitating cause , there was no necessitie that they should bee . Was this supposed necessitie then from man or from God ? from any second cause , or from the first cause of all things ? if from man onely or from other second causes ; then were they necessary not in respect of the first cause , but in respect of the second : that is , some second cause did make them necessarie , when as the first cause had left them free , or meerely possible ; which to affirme is contrary to their positions , with whom we dispute , and in it selfe unconceiveable . For who can make that necessarie , which God hath made contingent or subject to change ? What can be said then ? that God did make mans fall , his first sinne or appetite of the forbidden fruite , to bee necessarie , or necessitate his will in his sinister choyces ? This were all one , as to say , that God were the immediate and necessarie cause of sinne , of death , of all the evills that have befallen mankinde since Adam . For he is the sole immediate and necessarie cause of all things which hee so decrees as they cannot possibly fall out otherwise . For him to erre in decreeing , or for the execution of his decree to bee defeated , is impossible . In respect of his proper and adaequate object , and peremptorily intended effect , his will is a more irresistible , more powerfully necessitating cause , than any other cause whatsoever . Now if Gods will had beene , to leave no possibility for Adams perserverance , his fall had beene the compleat object of Gods decree concerning our first estate , and by consequence Gods decree , or will had beene the first cause of sinnes first entrance into the world . CHAP. 14. The former conclusion proved by the consent of all the Ancients , whether Christians or Heathens which did dislike the errour of the Stoikes . THE incommodious or inconsiderate speeches , which some of better note and antiquitie , have let fall , were ( as I perswade my selfe ) but symptomes of their provoked zeale , or eager desire to salve those grosse absurdities , which they had rightly espied in others . But it is alwaies more easie to expugne an errour or salve a particular inconvenience , then to provide , that no more shall follow upon the cure or medicine . Had those famous lamps of Gods Church , by whose light many grosse opinions have beene discried and reformed , seene the inconveniences , which follow upon their owne positions , as clearely , as many of their friends since have done : it would bee a foule slander in us to suspect , that they would not wil-willingly have altered their dialect , or taken advise for expressing their good meaning in tearmes more safe , more proper , and scholastique . If otherwise we abstract their speeches from that respect and reverence , which we owe unto their memorie , or that good opinion which best men have had of their sinceritie : I cannot see wherein the necescesarie consequences of their opinions , as they are usually expressed , comes short of the Manichees errors , or wherein they differ at all from the Stoicks . The Manichees held all evill , and mischiefe in the world to fall out by inevitable necessity : but this necessitie they derived from an evill Author , from a prime cause or Creator of evill onely , not of any thing that was good . And better it is ( for it is more consonant to our Saviours advise ) to acknowledge the tree for evill , where the fruite is evill , then to justifie it for good , when the fruite is apparently and of necessitie naught . The pertinacie or stiffenesse in this common error , [ Evils and mischiefe , or wicked actions fall out by necessitie ] being presupposed aequall ; they adde lesse sinne or errour to it , which hence acknowledge a prime cause of evill , or a cause evill by fatall necessitie ; then those which hold evill to be necessary in respect of his Omnipotent decree , who is infinitely good . In fine , the Manichees were grosse haeretiques in holding evill and mischiefe to fall out by inevitable necessitie ; but this heresie once admitted , it was rather a consonancy of error , then any addition of new heresie , to admit two prime causes or Creators , the one of good , the other of evill . They durst not slander goodnesse with any crime , or for being the Author of any thing that was not good : nor were they disposed to flatter greatnesse , as if evill were no evill , because it proceeded from it . 2. That which the Ancients reprooved in the Stoicks opinion , as most injurious to God and all good men , was , that they held all things ( and evill things amongst the rest ) to fall out by fate or unavoydable necessitie . This foundation being once laied , the rootes of vertue must utterly perish , and that which we call vice should bee a meere name , or matter of nothing : there is no place left for just reward or punishment . Whether by fate the Stoicks meant the influence of starres , the course of nature , or the decree of GOD ( who to them was all one with Nature ; ) all was one in respect of the former inconveniences , which necessarily followed from admission of an inevitable necessitie in humane actions , whence soever that be derived . To say , it comes from the first cause , or from the second , is meerly accidentall to the error or inconvenience so sharply & justly reproved by the primitive Church . In respect of a Tradesmans commoditie , it is all one , whether he be prohibited for setting up or trafiquing , by the companie of his own profession , or by some higher powers , so the prohibition or restraint be as large & peremptorie , without hope of release : or if he bee restrained upon his allegiance by the Prince or privy counsell , his hopes of thriving will be much lesse , then if he were tied onely by the locall statutes of some pettie Corporation . Thus if the Stoick derived the necessitie of all things from the revolution of the Heavens , or from other second causes , as their supposed guides : the impossibilitie of doing otherwise then we doe , was , in every Christians conceipt , evidently much lesse , then if we derive this necessitie from the Omnipotent decree . Now the danger or incenvenience of their opinion , did formally consist , in nursing a conceipt in men , that it was impossible for them to doe otherwise then they doe , or to avoyd the evills and mischiefes into which they fall . And these dangers or inconveniences , are so much greater in Christians then they were in the Stoicks ; as the God which wee acknowledge is more Omnipotent , then nature or the Stoicks god . For the more Omnipotent he is , the more impossible is it for any creature to avoid the necessitie which by his decree is layed upon him . 3. In respect of the former inconveniences , or of the opinion it selfe , it is meerely accidentall , whether this necessity bee layed upon us by coaction , or willingly and cheerefully entertained by us ; whether it proceed from Gods power or impulsion , or from his wisdome : so our actions and their issues , bee , in respect of his Omnipotent power or will , alike unavoidable . If birds and fishes could speake , I suppose the one would as much complaine of those that in hard frost or snow , allure them with baites to come within the fall of the trappe , as the other would doe of Fishers for driving them violently into their nets . If the birds once taken be used as hardly ; their expostulations would be so much more just , as their usage before their taking , was more kinde . To make a man willing to undoe himselfe , upon faire promises made , not with purpose to doe him good , but to circumvent him ; is greater cruelty then can accompany open violence . Hee that wittingly ministers poyson instead of Physick , is in all mens judgement , as true a Murderer , as hee that kils with the sword , albeit the partie to whom it is ministred , having no reason to suspect any danger , doe willingly drinke it . And the lesse suspitious or more charitably affected hee is to his professed Physitian , the greater wrong he hath in being thus uncharitably dealt with . It would little boote the malefactor in this kinde , to plead ; Albeit I gave it him , hee might have chosen whether he would have drunke it , because I did not inforce him with a drawen Dagger or other weapon to be his owne executioner . In many cases , one may be the true cause of anothers death , and deserve death himselfe , although he be not any necessarie cause of his death , or plot his destruction without possibilitie of avoidance . But if our willing choyse of those waies which lead to death , be necessarie in respect of the Almighties decree , so that there be no possibilitie left , to escape it ; hee is a more necessarie and more immediate cause of all their deaths that thus perish , then any man can be of his death whom he poisons . And if the case stood thus with any , their miserie were greater , by how much they did lesse suspect his goodnesse : However , most miserable , because most desperate . Reason and knowledge ( the two ornaments of the humane nature ) should be to them a curse . He that neither knowes nor doth his Masters will , shall be beaten ; because it was possible for him to have known it : but w th fewer stripes , because not knowing it , there was no possibility left for him to doe it . But he that knowes it , and doth it not , shall be beaten with many stripes , because the knowledge of his will to punish sinners , and reward the righteous , did include a possibilitie to avoyd death , and to be made partaker of life . If otherwise , there bee no possibilitie left for him , that knowes Gods displeasure against sinne , to avoid the wayes of sinne ( those are death ; ) his case before and after death , is much more miserable than his , whom God in just judgement , hath deprived of knowledge . And the Praeserver of men should be accounted much more favourable to stocks and truncks , than unto many men upon whom hee besto●es his best gifts in great plentie ; if these be bestowed upon the Conditions now mentioned , or be charged with remedilesse miserie . 4 But admitting their miserie to be fatall and inevitable by divine decree ; is it not possible to acquit this decree , or the Author of it from being the Author of evill ? did the Stoick condemne all Iudges of injustice that sentenced malefactors unto violent death , whereto by their opinion , all that suffered it , were inevitably destinated ? Perhaps the feare of censure in publique Courts , did make them silent in this point : But was not this care to keepe themselves harmelesse , or feare not to offend Magistrates , altogether fatall ? Galen ( 〈◊〉 my remembrance ) in his Stoicall discourse , quòd mores animi sequuntur temperamentum corporis , hath framed this answer to the question proposed : We doe not offend in killing Snakes or Toades or other like venemous creatures ; albeit their naturall temper or disposition be unaltrably harmefull unto men . And if nature or temper of bodie make some of our owne stamp and ranke more noysome than these creatures are , unto their neighbours ; to fit the one sort with the same measure of punishment , which is due unto the other , is no injustice , no inequality . And * Lipsius , a man not too much abhorrent from any opiniō , that was fashionable to his new stile , or might serve to set forth the point , which for the present he much affected ; gives this briefe placet , in favour of the Stoicks opinion : ( Fatali culpae fatalis paena , ) punishment is fatall to fatall crimes . But this is principium petere , to take that for granted which is questioned . For , if the harmes which malefactors do and suffer , be truly fatall ; the one is no true crime , the other is no just punishment . To Galen I answer , that if we could by any skill in physick or complexions discerne some men to bee as naturally disposed to mischiefe all that come in their way , or by chance offend them ; as are the Snake , the Sloworm , or other serpent , it would be the wisest way for such as love their lives , to rid the world of these fatally mischievous reasonable creatures , as fast as they met with them ▪ or to appoint some certaine daies for hunting them , as wee do noysome beasts . But to examine their suspitious intentions , to question their actions , to arraign their persons , or put them upon a formall or legall tryall of their life , would be as ridiculous , as to produce witnesses against a Snake , to empannell a Iury upon a mad Dog , or to take bale for a Wolfes appearance , before a Butcher , in an assembly of Mastives . 5 The common notions of good and evill , & the ingraffed opinion of contingency in humane actions , have taught the Lawgivers of every nation , to put notorious malefactors unto more exquisite tortures , than we do harmfull creatures ; either to enforce them to utter , what no destiny nor complexion makes them voluntarily confesse , or else to deterre others ( that are as naturally disposed to evill , as they were ) from doing the like . Scarce any malefactor ( unless he be poysoned with this opinion of absolute necessity ) but will acknowledge that it was possible for him to have done otherwise thē he hath done ; possible for him to have avoided the doome , which is passed upon him by man : which to have avoided had been absolutely impossible , if it were to be awarded upon him by Gods eternall decree , or ( which is all one ) if in respect of this decree , it had been necessary . As ignorance of the true God , and his saving truth , makes the former error more excusable in the Stoicks , than in such Christians as shal maintain it : so might impotency exempt that God which the Stoicks worshipped , ( whether Nature , Fate , or some other distinct celestiall power ) from those imputatiōs , unto which omnipotency makes the God of Christians lyable , if all things were by vertue of his decree absolutely necessary . It was a received opinion among many Heathens , that the gods themselves were subject unto Fate , & for this reason , when any thing fell out in their judgement amiss ; Fates commonly did either intirely bear the blame , or the greatest part of it . And their gods ( indeed ) had deserved pity rather than blame , if they could do no better than they did , as being over-mastered by Fates . But for a Christian to inveigh against Fates , is to accuse or deny his God. If Fates be nothing , hee hath no reason to complaine of them : if any thing they bee , they are of the true Gods making , who made all things , who cannot possibly be subject to any thing that he hath made . Nor can it stand with our allegiance to say when any disasters befall us , that our God could no otherwise choose , that our mischances were the absolutely necessary effects of his Omnipotent decree . One speciall cause of this error , and of some mens adherence to it , is a jealousie or zealous needlesse feare , lest they should grant God to be impotent , or not so omnipotent but that some things might take possession of beeing without his leave or notice . The originall of this feare , is , want of distinction , betweene chance or casualty , and such contingency as hath beene expressed . 6 Many reasons might be alledged sufficient to demonstrate the inevitable absurdities of this supposed absolute necessity . But it is one labour to convince an error before indifferent hearers ; another to make men forsake the errours which have long possessed them : a third to win them unto a liking of the contrary truth . For effecting the two latter , no meanes can be so effectuall in respect of their disposition with whom we have to deale , as a plaine declaration , how ill this opinion of absolute necessity , how well this doctrine of mixt possibility or contingency consorts : first with their owne resolution of other difficulties in this very argument whereof wee treate : secondly , with the perpetuall voice of Gods Spirit , and his Messengers , specially when they seeke ex professo , to perswade to good , and to disswade from evill . CHAP. 15. The principall conclusions , which are held by the favourers of absolute necessity , may be more clearly justified , and acquitted from all inconveniences , by admitting a mixt possibility or contingency in humane actions . 1 THe most I have met withall , are afraid in plaine termes to maintaine ; That God did as immediately and as necessarily decree Adams fall or state of sinne , as his originall justice or state of integrity . For this were to make him as true , as proper , and necessary a cause of sinne , and of all evill , as he is of goodnesse . To allay the harshnesse of some speeches , heretofore used , by those men whom they favour , they will grant no more then this : that God did decree to permit his fall . But the speech is improper and very ambiguous ▪ and in what sense soever it may be taken , it must plead its warrant or right use , from our opinion ; theirs can afford it none . Permission , to speake properly , is a vertuall part of the Decree it selfe ; not the object whereto the decree is terminated . But to let this passe ; we will take [ Gods decree to per●it ] to be all one , as if they had said Gods permissive decree . Did God then by his decree , permit Adam to sinne ? if he did , this decree was either just or unjust . Whatsoever is by just decree permitted , is by the same decree sufficiently warranted . At least the punishment , otherwise due unto it , is dispensed with . Such divorces as were unlawfull from the first institution of Matrimony in Paradise , were permitted to the Israelites for the hardnesse of their hearts by Moses , and for this reason , they were not punished by the judiciall Law. If it should please our Soveraigne to permit sickly Students to eate flesh in Lent , we would take his professed permission , for a sufficient dispensation with the penall Statutes in this case provided . God questionlesse would never have punished Adam for eating an Apple , if by his eternall decrece he had * permitted him to have eaten it . But their meaning haply is not , that God did allow or approve his eating of it , seeing he threatned it with death . But if , by his decree , he did not allow it , he did permit it onely in such a sense , as we may say the Lawes of our land , permit men to be hanged because they keepe not men close prisoners , nor so tye their hands that they cannot steale , rob or kill , before they bee suspected or convicted of felonie , robbery , or murder . But ▪ no tyrant did ever before hand forbid such a fact , under paine of death , without a supposed naturall possibility to avoid it . And just Lawes afford ordinary or civill meanes for satisfying nature in necessities , lest these ( as they know no l●w ) enforce men to use their naturall possibilities or faculties amisse . The lawes of this Land and others , which make theft matter of death , permit men the free imployment of bodily faculties , to earne their bread , or ( if they be impotent ) to crave or accept the benevolence of others , lest they should perish for hunger , or be enforced to steale . If our lawes or Lawgivers , not permitting any of these meanes or the like , should punish the taking of a loafe of bread or cup of drinke , with death ; they might be more truly said to enjoyne , then permit theft ; to be more delighted with the bloud of the needy , than with preservation of publike peace ; albeit they did not set other mens meat before thē , when they are hungred , nor lead their hands to take it . In like manner , he that saith , God did permit Adam to eate the forbidden fruit , and by eating to incurre death , doth necessarily imply , that God permitted him the free use of his externall and internall faculties to satisfie his appetite , with some other meate . Now the free use of any faculty includes the concourse or cooperation of God , without which it is impossible any creature should move . And this concourse was a part of his decree or will as it concerned this act . More plainly : He that permitted Adam to sinne , did more than permit him to abstaine from sinne , or to persevere in obedience . If then God in permitting him onely to sinne , did afford meanes necessary for reducing this possibility of sinning into a sinfull act not allowed ; his more than permission of him to abstaine from sinne , his commandement to persevere in obedience , did not onely suppose a true possibility for him to abstaine and persevere , but include withall better meanes for reducing this possibility into act , then were afforded for enabling him actually to sinne . These two contrary possibilities , and the severall meanes for accomplishing them , must beare a proportion answerable to a meere permission without approbation , or to a prohibition , and to a peremptorie command of civill authoritie . Now every just Lawgiver affords better meanes and incouragement for accomplishing his commands or requests , then he doth for breaking or neglecting them . 2 ▪ For conclusion , when they say God , by his aeternall deree , did permit Adams fall , their meaning rightly expressed , is no more then this ; God did not decree that his perseverance should bee necessarie . For necessitie of perseverance excludes all possibility of falling . But if his fall had beene necessarie in respect of the aeternall decree , it had not onely beene permitted , but allowed and required . It remaines then that both were possible , neither necessary in respect of the divine decree . Or to untwist the knot a little further ; God by his decree did permit and allow him a possibility to fall ; but he did not allow the reduction of this possibility into act , that is , he gave it him , not to the end that he should fal , but that his perseverance might be more beneficiall . He did not onely permit or allow him a possibitie of perseverance , but did command and require the reduction of this possibilitie into act . 3 This forme of wholsome doctrine admitted , will clearely enlighten the truth of another distinction or resolution much used , but mightily obscured , or rather quite stifeled , by such as hold all things necessary in respect of the aeternall decree . The distinction is : God is the cause of every action , but he is not the cause of the obliquitie which accompanies sinfull actions , nor of sinne as it is sinne . This is their last Apologie for avoyding that imputation of making God the author of sinne . Herein wee both agree ; The coexistence of the all-working decree ( or divine cooperation ) is necessarily required to every action or effect . Every action includes a motion , and in him wee move , wee live , and have our beeing . But hee that will grant this cooperation or actuall coexistence of the all-working decree to be the necessarie cause of every action , unto which it is most necessarily required ; must , upon the same tearmes , grant , God to bee not the necessarie onely , but the onely cause of all and every obliquitie , of all and every sinne , of all that hath beene , is , or can be blame-worthy in men or devills , from their creation to euerlasting . The demonstration of this inconvenience or absurdity , wherewith we charge the adverse opinion ( but no maintainer of it ) must be referred unto the discussions of the state of Innocency and the manner of sinnes entring into the world : we are now engaged to extract a better meaning out of their other words , than they themselves expresse , or can truely be contained in them , untill they abandon the opinion of absolute necessity in humane actions , as they have reference to the aeternall decree . Seeing it is agreed vpon , that God and man are joynt agents in every sinfull action , or in effects essentially evill ( such questionlesse was mans desire to be like God , or his lusting after the forbiden fruite : ) The Probleme remaines , why both should not be aequall sharers in the sinne : or how it is possible justly to condemne men of iniquitie , without some imputation unto God , who is the principall agent in all actions . Shall wee bee partiall for him or seeke to excuse him by his greatnesse ? Shall wee say hee cannot doe amisse , because he is supreame Lord over all , and may doe with his creatures what hee list ? To such as count the donative of robbers a true boone or reall curtesie ; to such as can magnifie their owne integrity , whereof they give no proofe , save onely as he did by negatives , ( non hominem occidi , ) I am no murtherer . The Poet hath shaped an answere , as fit as pertinent , ( non pasces in cruce corvos , ) Thou shalt not feede Ravens upon a Gibbet . To say God is the Author of sinne were hideous blasphemie : yet to say he is no tempter , no seducer of mankind to evill , is not to offer praise unto him . Let my spirit vanish with my breath , and my immortall soule returne to nothing , rather then suffer her selfe to be overtaken with such a dead slumber , as can rest contented to set forth His Glory by bare negatives , or by not being the Author of sinne , who is most highly to be praised in all his works , whose goodnesse is infinitely greater in concurring to sinfull actions , then the goodnesse of his best creatures in the accomplishment of their most syncere intentions . 4 The truth of this conclusion is necessarily grounded upon these assertions hereafter to bee discussed : That mans possibilitie or hopes of attaining everlasting happinesse , was of necessitie to bee tempered with a possibilitie of sinning , or falling into miserie . To permit or allow man this possibility of sinning , & to bestow upon him the contrary possibility of not sinning and hope of happines was one & the same branch of divine goodnesse . One & the selfe same branch of Gods goodnesse it was , to allow this possibilitie of sinning , and to afford his concourse for reducing of it into Act. For unlesse he had decreed to afford his concourse thereto , it had beene impossible for man actually to have sinned . And if for man to sinne had beene made impossible by Gods decree : it had been alike impossible for him to have done well or ill , or to become truly happy . Briefly , God in that hee decreed a mixture of contrary possibilities , decreed withall a concourse or cooperation sutable unto , and sufficient for the actuall accomplishment of both . To the probleme propounded , the answere from these grounds , is easie : Albeit God and man bee joynt agents in every action or effect essentially evill , yet the whole sinne is wholy mans : because the nature of sinne consists either in mans using the possibility of sinne allowed of God for his good , to accomplish such acts , as God disallowes , or in not using the contrary possibilitie unto such acts , as he not onely alloweth and approveth , but requireth and commandeth , such as he most bountifully rewardeth , and unto whose accomplishment , hee affordeth , not his ordinarie concourse onely , but his speciall furtherance and assistance . In every sin of commission , we approve and make choice of those acts which his infinite goodnesse disalloweth . In every sinne of omission , we do not approve those acts , which he approveth : although perhaps it may be questioned , whether there can be any sinne of pure omission , or not mixt with commission ; that is , any sinne wherein we doe not either like what God dislikes , or reject and contemne what he likes & cōmends unto us for good . 5 From these resolutions we may finde some truth in an usuall position ; which , without this truth presupposed , is palpably false . Every action or effect , as it is an effect or action , or as it proceeds from God , is good . The best meaning whereof it is capable , must be this ; Gods goodnesse is seene in every action , even in those which are most sinfull . To vouchsafe his cooperation to them , is a branch of his goodnesse , because man could not be happy without a possibility of deserving to be miserable . But humane actions or effects in their owne nature , indefinitely considered , or in the abstract as they are actions , are neither morally good , nor morally bad . When it is said that every action , as an action , is good , this must be understood of transcendentall goodnes only , of which kind of goodnes moral evill or sin it selfe is partaker . If every action , as it is an actiō were morally good , it were impossible any action shold be morally evill . If we consider humane actions not indefinitely , or with this reduplication , as they are actions , but descending unto particulars , some are good , some are bad , and some ( perhaps ) positively indifferent , but of this hereafter . CHAP. 16. The former contingency in humane actions or mutuall possibility of obtaining reward or incurring punishment , proved by the infallible rule of faith , & by the tenour of Gods covenant with his people . 1 THough manifest deductiōs of ill sounding Consequences from their positiōs , which we refute , and more commodious explanations of other tenents common to both , may somewhat move the Favourers of universall necessity to a dislike of their owne opinions , & in part incline them to the opposit truth : yet is it positive proofe of Scriptures that must strike the maine stroak , & fasten their assents unto it . And God forbid they should bee so uncharitable , as to think , that we or any sonnes of the true Church , would be unwilling to put our selves upon this tryall . Scripture wee grant ( and are ready upon as high and hard termes as they , to maintaine , ) is the onely infallible rule of rectitude or obliquitie in opinions concerning God , or mans salvation . Yet are we not hereby bound to reject reason , and infallible rule of Art , as incompetent Iudges , what propositions in Scripture are equipollent , which opposite , which subordinate : or what collections from undoubted sacred Maximes , are necessary or probable , or what conclusions are altogether false and sophisticall . Nor ought they to suspect reason in others to bee unsanctified ; because it is accompanied with rules of prophane sciences . For even these are the gifts of God , and are sanctified in every Christian , by the rule of faith . And in as much as both of us admit Scripture to be the onely rule of faith in it selfe most infallible : both of us are tyed by infallible consequents of truth from this rule derived , to admit of this Maxime following ; * Gods threats and promises , his exhortations , admonitions , or protestations , whether immediately made by himselfe or by his Prophets , containe in them greater truth and syncerity then is in our admonitions , exhortations , and promises . His truth and syncerity in all his wayes are the rule or patterne , which we are to imitate , but which wee cannot hope to equalize . 2 Put the case then a religious , wise , and gracious Prince , should exhort a young gentleman ( that in rigour of Law had deserved death for some aemulous quarrell in the Court ) to behave himselfe better hereafter , and he should be sure to find greater favour at his hands than any of his adversaries : no man would suspect any determination in the Prince , to take away his life for this offence , or any purpose to intrap him in some other . A minister of publique iustice in our memory told a Butcher , ( whom he then sentenced to death for manslaughter , ) that he might kill Calves , Oxen and Sheepe , but mankinde was no butchery ware ; hee might not kill his honest neighbours . The solecisme was so uncouth , and so ill beseeming the seat of gravity and of justice , that it moved laughter ( though in a case to be lamented ) throughout the assembly ; and a young Student standing neare the barre , advised the poore condemned man to entreat a Licence to kill Calves and Sheepe that Lent. The wisest of men may sometimes erre , sometimes place good words amisse , or give wholsome counsell ( such as this was , had it beene uttered in due time and place ) out of season . But to spend good words of comfort and encouragement , upon such as thou hast certainly appointed to dye ; to floute the children of destruction with faire promises of preeminence ; That be farre from thee O Lord. Shall not the Iudge of all the earth doe that which is right and just : a thing welbeseeming the best and wisest Princes of the earth to imitate ? Was then the sentence of condenmation for Cains exile or utter destruction without possibility of revocation , when thou entreatedst him as a most loving Father ; Why art thou worth ? and why is thy countenance fallen ? If thou doe well , shalt not thou bee accepted ? and if thou doest not well , sinne lyeth at the doore : and unto thee shall be his desire , and thou shalt rule over him ? Did that , which the Text saith , afterward came to passe , come to passe by inevitable necessity ? And Cain talked with Abel his brother : and it came to passe when they were in the field , that Cain rose up against Abel his brother and slue him . My adversaries ( for I am not theirs ) must be entreated to pardon me , if I be as resolute and peremptory for my opinion hitherto delivered , as they are for any other . For reason and conscience ruled by Scripture perswades me , it is possible for the Iudge of quick & dead to be unjust in his sentences , or unsyncere in his incouragement , as that Cains destruction should be in respect of his decree , altogether necessarie or impossible to have beene avoyded . When the Lord tooke first notice of his aemulation and envie at his yonger brother ; God would not banish him from his brothers presence , nor so tie his hands that he could not strike : But he used all the meanes that aequitie ( in like case ) requires to move his heart , that way which it was very possible for it to bee moved . And unto this motion Cain had both Gods assistance and incouragement , as readie as his generall conc●urse to conceave anger in his heart , or to lift up his hand against his brother . 3 The very tenor of Gods grand covenant with the sonnes of Abraham includes this twofold possibilitie , one of attaining his extraordinary gracious favour by doing well , another of incurring miserable calamities by doing ill . If yee walke in my statutes , and keepe my commandements , and doe them ; then will I give you raine in due season , and the land shall yeeld her increase , and the trees of the field shall yeeld their fruit . And your threshing shall reach to the vintage , and the vintage shall reach unto the sowing time : and yee shall eate your bread to the full , and dwell in your land safely &c. I am the Lord your God , which brought you forth out of the Land of Aegypt , that yee should not bee their bondmen , and I have broken the bands of your yoke , and made you goe upright . Levit. 26. ver . 3. ad 14. But if yee will not hearken unto mee , and will not doe all these commandements ; And if yee shall despise my statutes , or if your soule abhorre my judgements , so that ye will not doe all my commandements , but that ye breake my covenant : I also will doe this unto you , I will even appoint over you terrour , consumption and the burning ague , &c. Levit. 26. ver . 14 , 15 , 16 , &c. This tenor or condition was to continue one and the same throughout all generations . But some generations , as the event hath proved , were de facto partakers of the blessings promised ; others have had their portion in the curses . Shall wee hence inferre , that prosperitie , was in respect of GODS decree or good pleasure altogether necessarie unto such as prospered , not so much as possible unto those that perished , or that their calamity was absolutely necessary ? I would say rather , & I have Gods word , yea his heartie wishes , for my warrant , that the most prosperous times , which any of Abrahams or Davids posteritie enjoyed , did come farre short of that measure of prosperitie , which by Gods aeternall decree , was possible to all , even to the whole stocke of Iacob throughout all their generations . O that my people had hearkned unto me : and Israel had walked in my wayes ! I should soone have subdued their enemies , and turned my hand against their adversaries . The haters of the Lord should have submitted themselves unto him : but their time should have endured for ever . Psal . 81. verse 13 , 14 , 15. But in what estate ? fed with the finest of the wheate , and satified with hony out of the Rocke . verse 16. Were these meere wishes of winde which vanished with the avouchers breath ? did the Pslmist utter them out of tender affection to his people and country , without commission from his Maker ? or was He lesse affected towards his people then this his messenger , that his message wants the waight of everlasting truth ? To these and the like demands , of many bad answers , this is the best and most common : God would undoubtedly have made his promise good , and done aswell by Israell as here hee wisheth , if Israell could have turned to him or done what he requires . But that , say the same men , was in repect of Gods decree or secret will , impossible . Whēce , seeing the condition neither was nor could be performed by Israel , God was not bound to bestow these blessings upon them , but free to reserve his store unto himselfe , or for some other people ; which was profered ( but upon conditions impossible to bee performed ) unto Israell . Might not churlish Naball have promised abundance of bread , of wine and flesh to Davids servants , upon like tearmes ? May not cutthroate Vsurers assure bags of Gold to bedridden or decrepit limbs , upon condition they will fetch them from the toppe of high towers or sleep mountains ? But what kindnesse , what synceritie could there be in such lavish profers , specially if the impotent wretches were by covenant excluded from al use of crutches ? Yet is it more possible for a creeple to goe without his crutches , then for Israell to walke in the waies of God , without his aide or assistance . Necessitie therefore constraines us to confesse the one of these two , Either that there was no more synceritie in the Almighties protestations , then in Nabals or the Vsurers supposed bountie , which they never meant to use , but upon performance of impossibilities : Or else his promises , if they had any syncerity in them , did include his furtherance and assistance unto Israell for performing the condition required . Now unto whatsoever effect or event the furtherance or speciall assistance of Omnipotent power is , upon the truth and synceritie of divine promise , alwaies ready and assured , the same effect cannot truly be deemed impossible in respect of the aeternall decree . And whatsoever is not in respect of this decree impossible , the non existence of it , or the existence of the contrary effect , cannot , in respect of the same decree , be necessarie . So then neither was Israels well-doing and prosperitie , nor their ill-doing and calamitie at any time absolutely necessarie , in respect of Gods decree ; both were possible , both contingent . 4 The truth of these collections from Gods word ( or rather of these infallible consequences of his essentiall goodnesse , sincerity and truth ) though necessarie and evident unto Artists , may from other positive authorities of the same word be ratified à fortior to common sense . If Neither these good things which God sincerely purposeth and expressely promiseth , nor that evill which he seriously and expressely threatens , bee necessary in respect of his decree : much lesse can that good which is neither particularly promised or avouched ; or that evil which is not expressely threatned or foretold by his infallible messengers , be held necessary in respect of his decree . Now , that the prosperity which he expresly promiseth by such messengers , is not so necessary , as to exclude all possibilitie of cōtrary Evill ; nor the evill which he solemnly denounceth so necessarie , as not to leave a true possibilitie for a contrary blessing : his Prophet hath given such a generall and evident assurance , not to Israell onely out to all the Nations of the earth ; as we cānot deny , but that it was devised of purpose , by the Lord himselfe , as a post statute to prevent this strange misconstruction , which his people had then made , & which he then foresaw would afterwards be enforced upon his decrees or lawes , by this praejud●cate opinion of absolute necessitie . At what instant I shall speake concerning a nation , and concerning a kingdome , to pluck up and to pull downe , and to destroy it ; if that nation against whom I have pronounced , turne from their evill , I will repent of the evill that I thought to doe unto them . And at what instant I shall speake concerning a nation , and concerning a kingdome to build and to plant it ; If it doe evill in my sight , that it obey not my voyce , then I will repent of the good wherewith I said I would benefite them . Ier. 18. ver . 7 , 8 , 9 , 10. And , if wee may gesse at the nature of the disease , by the medicine , and the manner of applying it ; the house of Israell , was at this time almost desperately sicke of this errour which we refute . Or what need we frame conjectures from the qualitie of the medicine , when as the working of it hath made the Crisis palpable and apparent . The pestilence is best knowne by the botch , or outbursting . What then was the issue of that Cordiall which the Prophet ministred unto them , being but the extraction of the former generalls ? Thus saith the Lord ; Behold , I frame evill against you , and devise a device against you ; returne yee now every one from his evill way , and make your wayes and your doings good . We have seene the application of the medicine , what was the operation ? And they said , there is no hope , but wee will walke after our owne devises , and wee will every one doe the imagination of his evill heart . Ier. 18. ver . 11 , 12. But did the Prophet take their answere verbatim , as they uttered it ? No , God did not appoint him to keepe a Register of their words , but to make a comment upon the secret language of their hearts . They are sufficiently convicted to have said , wee will every one doe the imagination of his evill heart , in that the imaginations of their heart were evill , and they had resolved to retaine their wonted principles , and not to hearken unto the Prophets doctrine . The true and literall paraphrase of their replye , no interpreter extant hath so fully expressed , as the usuall language of some in our times briefly doth ; What shall bee , will be : there is no hope the world will amend : if it bee Gods will to prosper the courses which are taken , all will be well : if not , his will however must be done . Thus we delude and put off our Maker with Ifs , and And 's : when as his will revealed , aswell for private as publike good , so wee would addresse our selves to doe it , is plaine and absolute . And it is impossible we should addresse our selves to doe it , vnlesse wee would hearken 〈◊〉 to such as teach it . To expect any other fruite , or use of this doctrine of absolute necessitie , then carnall securitie in time of peace and prosperitie , and than desperate wilfulnesse in distresse and adversitie , were a madnesse . And seeing this frenzie did still grow greater and greater , in the Iew , as the destruction of Ierusalem ( whereof it was both times the principall cause and most fearefull prognostique ) grew neerer : the Lord authorized another Prophet ( after Ieremie ) to interpose his oath for the cure of it . They thought that death and destruction , when they approached , were armed with absolute necessitie , ( derived from Gods decree ) to punish them for their fathers sinnes : and in this conceipt many yeelded unto them , when they might easily haue conquered them . To discover the vanitie of this skale and to acquit his omnipotent decree from the suspected imposition of necessitie . As I live ( saith the Lord God ) yee shall not have occasion any more to use this Proverbe in Israel : The Fathers have eaten sowre grapes , and the Childrens teeth are set on edge . Behold , all soules are mine , as the soule of the father , so also the soule of the son is mine : the soule that sinneth , it shall die . Ezek. 18. ver . 2 , 3 , 4. Have I any plasure at all that the wicked should die , saith the Lord God ? And not that he should returne from his wayes and live ? ver . 23. Cast away from you all your transgressions , whereby yee have transgressed , and make you a new heart , and a new spirit : for why will yee dye , O house of Israel ? For , I have no pleasure in the death of him that dieth , saith the Lord God : wherefore turne your selves and live ye . vers . 31 , 32. If the returning of this people , wherein God tooke pleasure , were not necessary , as the event hath proved ( for , the most part of them did not returne ) it must needs argue a spice of their frenzy , to think their death , wherein he tooke no pleasure , should be necessary . The onely orthodoxall resolution of this point then , must be this , [ It was Gods good will and pleasure , ] ( the formall dictate , and absolute injunction of his eternall and irresistible decree , ) that neither the life or death of such as perished should be necessary ; but that both should be possible : albeit the choise of life had beene more pleasant to God , who had complained with griefe , Perditio tua ex te O Israel . CHAP. 17. That Gods will is alwayes done , albeit many particulars which God willeth , bee not done , and many done which he willeth should not be done . 1 AVt erit aut non erit , is a Prophecie which will never bee out of date , impossible ever to bee impeached of falshood : an answer as universally true to all , as unsufficient to any question concerning things to come . The truth of every disjunctive proposition , as Logicians teach , is fully salved , if any one member , though of never so many , be true . Or if the disjunction or division be artificially formall , the actuall existence of one part or member , excludes the actuall existence of the other : so doth the absolute necessity of the one exclude all possibility of the others reduction into act . If I should wage any summe that it would either raine all day to morrow , or be faire all day to morrow ; no man of understanding would put me to prove , that it did both raine all the day , and hold up all the day . The proofe of either part , would be sufficient to evince the truth of my disjunctive assertion ; that both should be actually true is impossible . Or if my adversary could substantially prove , either any intermission of raine or interruption of faire weather : His advantage against mee would bee as evident ; because the proposition , which he was to make good against me , was but disjunctive : so that of any two minutes in the whole day , if the one were rainy , and the other faire , my universall disjunctive must needs be false , and his apparantly true , because directly contradictory unto mine . That it should at one and the same time raine and not raine , is impossible , and comes not within the compasse of any contradictory contestation , it can be no object of lay or wager . 2 When wee say that God in many humane actions decrees a mixture or multiplicity of possibilities ; our meaning is , that the tenour of Gods eternall & omnipotent word , from which all things derive as well the law and ma●●●●● of their being ; as their being it selfe : is in respect of the severall possible events decreed , not conjunctive or categoricall , but disjunctive . And we hold it a sinne to thinke or say , that the onely wise Almighty Creator is not able to conceive or make propositions as truly disjunctive , as any of our making are , or not able to make as formall and contradictory opposition betweene their severall parts , as any humane wit can conceive . Thus much being granted , our intended inference is an everlasting truth . Gods decree or determinate proposition , concerning the supposed multiplicity of possibilities or manifold events , all alike possible ; is alwaies exactly fulfilled , when any one of the events , whose possibilities are decreed , goes actuall existence . To reduce more of them then one into act at one and the same time , is , in many cases altogether impossible , and falls not within the object of Omnipotency . If the reduction of any one of them , into actuall possession of its owne being , were in respect of his decree , or by any other meanes , altogether necessary ; his decree should necessarily ; be broken , and his omnipotency might be overborne . For the necessity of ones being , takes away all possibilitie of being from the contradictorie , which omnipotency ( as is supposed ) had bestowed upon it . Finally , Gods decree in respect of all and every part of its proper object , is alike Omnipotent : and therefore it is as impossible for any necessity ( by vertue or respect of what cause soever , ) to incroach upon those events , the Law or manner of whose production God hath decreed to be contingent ; as for Contingency to hinder the production of those events , the law or manner of whose production or existence , he hath decreed to be necessary . As impossible for necessity to mingle with absolute contingency , from which God hath separated it ; as for contingencie to be wedded to absolute necessity , whose mariage God hath forbidden by an everlasting decree . 3 The onely difficulty , wherewith these conclusions can ( as I conceive ) with probability bee charged , may be conceived thus : Admitting Gods decree concerning the house of Israels life or death , were ( as evidently it was ) disjunctive , and did essentially include a possibility of life , and a possibility of death , in respect of all or most of their persons , or of their publike state ; Yet no man will denie but that amongst the severall or opposite members of this or the like decree , God wills one , more than another . For so he saith , That hee willed not the death , but the life of him that dyed . Now if that which God willeth not , may come to passe ; and that which he willeth may not come to passe ; or if , of two possible events , that whose actuall being he willeth tenne thousand times more ardently , never get actuall being or existence ( as being prevented by the actuall accomplishment of the contradictorie or incompatible event which he lesse willeth , ) How can his will , in this case bee fulfilled ? and if his will be not fulfilled , his decree must needs bee broken ; and if his decree may be broken , how is his will said to be irresistible ? how do we beleeve him to be Omnipotent ? Some perhaps would hence conclude , that if of two objects , which we suppose to bee alike truly possible , there bee no necessity , that that should come to passe , which GOD willeth most , or any probabilitie for that to come to passe , which he lesse willeth , or willeth not at all , but rather the contrary : Then there is a possibilitie or rather a necessitie , that his will should not be alwaies fulfilled , that he might sometimes sit downe with a kinde of losse , and say with impotent man , I have failed of my purpose . The best preparation for fit and peaceable entertainment of the Orthodoxall solution to these difficulties , will be to declare the evident and necessary truth of that assertion , which they object unto us , as a dangerous inconvenience able in their judgement to infer the last conclusion . Truth fully and evidently declared will justifie it selfe against all gainsaiers . The assertion which we grant will necessarily follow from our former discursions , and comes now to justifie it selfe is this ; That such things as God no way willeth , oft-times come to passe , when as their contradictories , which he wils most ardently , come not to passe . ] The principall instance for justifying this truth , is the repentance and life of a sinner , which God hath sworne that he willeth ; so doth hee not his death , if we will beleeve his oath . If any mans verdict shall scatter from mine , or others , which maintaine this doctrine , I must call God and his conscience to witnesse , whether he hath not left that undone , which God wold have had him to do , & sometimes done , that which God would have had him not to doe ? Let him that will answere negatively to this Interrogative , indite that confession which we daily make in our Liturgy of falshood or slaunder . Let him call for Iacobs Ladder downe from heaven , and require a guard of Angels to conduct him safely into Gods presence . For if hee have as truely and continually done Gods will here on Earth , as the Angels doe it in heaven ; hee may justly challenge speedie admission into their societie . But if he can with safe conscience communicate with us sinnefull men , in that confession ; his exceptions against our assertion are but needlesse scrupulosities , altogether against reason ? whatsoever they bee in respect of his conscience , yet to his exceptions wee are to frame a further answere . 4 There is an absolute necessity , that Gods will should alwayes be fulfilled : but there is no such necessitie , that it should alwayes bee fulfilled by the parties to whom it is revealed or directed . They are tyed indeed by necessitie of praecept , and at their perill , alwayes to doe it ; but the Almightie God , doth not referre the fulfilling or evacuation of it , to their fidelitie , choice or resolution : for so the certaintie or infallibilitie of executing his decree , should bee but commensurable to the fragility of our Nature ; and that which some object unto us would fall directly upon themselves , to wit , That Gods will should depend upon mans will. As hee alwayes grants the requests of the faithfull , or , as the Psalmist speakes , gives such as delight in him , their hearts desire , albeit he alwaies gives them not the particulars or materialls which they request or heartily desire : so he knows how to fulfill his own will , or do his pleasure , albeit those particulars or materials , which he ardently wils and takes most pleasure in , be not alwayes done by us . And this answer might suffice unto a Reader not scrupulously curious . But sophisticall and captious objections require artificiall and formall solutions . The former objection may perhaps be framed more captiously thus . Of more particulars proposed to the choise of men , if that bee not alwayes done , which God willeth most , his will is not done at all . For as a lesser good whilest it stands in competition with a greater , is rather evill than good : so , that which is lesse willed or desired , cannot be said to bee willed or desired at all , in respect of that which is more desired , specially in the language of Gods Spirit , which expressely saith , that God will have mercy , and not sacrifice . Whence it will follow , that when sacrifice was offered , without performance of duties of mercy , or obedience ; Gods will was not done , but broken . It is Gods will likewise , that we should goe unto the house of mourning , rather then unto the house of mirth . The duties to be performed in the house of mourning are many : To mourne , to fast , to pray , with other branches of humiliation ; all which God truly willeth , in different measure according to the diversity of their nature , or the more or lesse intensive manner of their performance . The transgressions likewise usuall and frequent in the house of unhallowed mirth , are many and much different as well in quality as degree ; all detested of God as contrary to his most holy will , but more or less detested according to their nature , quality or degree , or other circumstance . Suppose a man , to whom choise of going into the house of mirth or mourning is solemnly proposed ; the inconveniences of the one , and gracious acceptance of the other in Gods fight , seriously prest by Gods Minister ; do vtterly reject the Preachers counsell , and adventure upon the most desperate evill that is practised in the house of mirth : shall wee say Gods will is in this case fulfilled ? Yes , though the evils which he willeth not , were tenne thousand , and man did desperately resolve to doe the very worst and most contrary to his will ; yet that which he willeth most , shall still be done : for it is his absolute and peremptory will , that all the particulars offered to mans choice , as well those which his Holinesse most abhorreth , as those which hee willeth most , should bee truly possible for a man to choose without impediment , that none should bee necessary . Now this liberty being left to man which way soever his will inclineth , Gods will shall be most infallibly fulfilled , in the selfe same measure , as if the very best had beene chosen by man ; seeing it is his absolute will to grant him freedome ( at his perill ) to choose the very worst and refuse the best . And the perill is , that Gods will shall be done upon him according to the measure it was neglected by him . As this proposition [ The Sun will either shine or not shine this day at twelve of the clocke ] will be as true if the Sunne shine not , as if it shine : so Gods will being ( as is supposed in this case ) disjunctive , shall bee as truly fulfilled , albeit man doth that which he willeth not , as if he did that which he willed most . For his will ( as was now said ) may ( according to the same measure ) be fulfilled two wayes , either by us , or upon us ; whether it be this way or that way fulfilled , it is all one to God , but much better for us to doe it , then to have it done upon us . And though it be possible for us not to doe it , yet not doing it there is no possibility left , that it shall not be done upon us . In as much then as Gods will must of necessity be done , and no man can doe it by doing evill , ( seeing it is set onely on that which is truly good ; ) the punishment of such as continue to doe evill , is absolutely necessary , that is altogether as unavoydable , as if they had beene appointed to it from all eternities , or created to no other end , then that they might be punished . For the punishment of evill is good , and is for this reason a part of Gods will , or rather a part of the object of his irresistible will or inviolable decree ; yet may we not say that God * simply willeth evill , or delighteth in punitive justice , which he never willeth , but upon supposall of evill deserts in the Creature . As for the evill it selfe , which deserveth punishment , that , God is not said ( in true Divinity ) to will at all , either voluntate signi , or beneplaciti , either by his secret or revealed , or by his antecedent or consequent will. For nothing is evill , but that which swarveth from , or is contrary to the rule of goodnesse , and other rule of goodnes there is none , besides Gods goodnesse ; nor doth he wil any thing that is not consonant to his goodnesse ; so is not any thing that is truly evill . They which otherwise teach , that God in any sort can will that which is morally evill , have mightily forgot the rules of Logick : For if nothing be evill , but that which God would not have done , then nothing which God would have done , can be evill . CHAP. 18. Of the distinction of Gods will into Antecedent and Consequent . Of the explication and use of it . 1 GOds will being , as all confesse , indivisible , some there bee which hold all distinctions concerning it , no lesse unfitting , then the division of Christs seamlesse coate . Others mislike that distinction of his antecedent and consequent will , and yet are content to distinguish his will into revealed and secret , or into voluntatem signi & beneplaciti . The use notwithstanding of the first distinction [ of his antecedent and consequent will ] is most ancient ; warranted by the authority of Chrysostom , and well exemplified by Damascene . And of this distinction I have made choise in other meditations , as most commodious ( to my apprehension ) for resolving many problemes arising out of Propheticall and Euangelicall passages , concerning the fulfilling of Gods will in his threats or promises . The ingenuous Reader will not bee so uncharitable or injurious towards Chrysostom or Damascene , as to suspect , that either of them imagined two wills in God ; unto which imputation , they are more justly liable , which affect the distinction of Gods secret and revealed will , or of voluntatis signi & beneplaciti . For every distinction of Gods will , must bee framed ex parte volitorum , non ex parte volentis , in respect of the things willed , not in respect of him that willeth them . We must in charity and good manners permit Chrysostom and Damascene that liberty of speech which we take our selves . Now it is usuall with all of us , to attribute that verbo tenus unto the cause , which really and properly belongs only unto the effect , or to denominate the intellectual faculty from the qualitie of the object to which it hath reference ; as when we say the Sunne is hot , the understanding is practique , &c. The meaning of those two good Authors , whom we follow in the use of the distinction of Gods antecedent or consequent will , was this , or the like : That God by one and the same indivisible will , might differently affect or approve divers objects , according to the nature quality or degrees of goodnes contained in them . And certaine it is , that the immensity or greatnesse of our God , doth not make his power or will to bee unweildy . Though he be in power truly infinite , yet he alwayes worketh not according to the infinity of his power , but oft-times more gently and placidly , then the weakest or softest spirited of his reasonable creatures can doe . Though his will likewise be alwayes irresistible , yet is it not alwayes so peremptorily set on this or that particular object willed by him , as mans will , for the most part , is . The variety of particular objects which hee truely willeth in different measure , is much greater than the wit of man can comprehend So is the liberty or variety of choise , which hee alloweth unto his creature , much greater then we can without grudging , afford to such as have dependance on us . Some things he willeth in the first place and directly ; though not so peremptorily , but that things lesse willed by him , or contrary evills , which hee willeth not , may get the start or take place of them in humane choise . Other things he willeth in the second place , or by consequence , as in case , that which in the first place he willed , be ( by abuse of mans free will ) rejected . The former he is said to will by his antecedent will , because the object willed by him , hath antecedence or preeminence in respect of his beneplacitum or acceptance : the latter he is said to will by his consequent will , that is not in the first place or directly , but by consequent , as supposing those objects , which he better approved , to be neglected . Whatsoever is good in it selfe , and good withal for a reasonable creature to make choise of , that , God is said to will by his antecedent will , as the repentance of a sinner , and the joyfull fruits which the sinner shall reape by his penitencie . Whatsoever in it selfe is not evill , or contrary to the rule of goodnesse , but evill to the reasonable creature , which must suffer it , as sicknesse , death , all kinde of torture or calamity , that God willeth onely by his consequent will. We may not deny but that he truly willeth the death of obstinate sinners , yet this he willeth by his consequent will. Their obstinacy in sinne he willeth not at all , for if he did , he would not punish it : for punishment is the necessary consequent of his will neglected . Both these branches of one and the same will ( which from the reference onely which they have unto their different objects , wee conceive to bee two or divers ) are subordinate to his absolute and peremptorie will , which is , that man should have a libertie of doing , and not doing those things which in the first place he willed or liked better . But is not this libertie of man an imperfection ? 2 An issue though a blemish to youth and livelihood , is ofttimes a good meane or principall cause of health to an unsound and crasie bodie . So possibility of declining to evill , albeit in it selfe an imperfection , and not possibly incident to aeternall and immutable goodnesse , is no way contrary to the participated actuall goodnesse of the reasonable creature ; whereof it is an essentiall or constitutive part , at the least a necessarie ingredient or condition precedent to the constitution of it . And imperfection with reference to this end , may be the object of Gods antecedent will , or part of that which in the first place he willeth and principally intends . But inasmuch as actuall evill is formally dissonant to actuall goodnesse ; hee which is actually and infinitely good , cannot but hate or dislik actuall evill in whomsoever it is found , as much as he loveth the contrary good . Now punishment or malum poenae , being as necessarie a consequent of Gods hate or dislike of sinne , as reward or happinesse is of his loue to vertue and pietie : the reasonable creature by declining from vertue to vice , from good to bad , doth ipso facto and inevitably bring evill [ malum poenae & damni ] tribulation and anguish upon it selfe . By reward and punishment in this place , wee understand not onely life and death everlasting ( of whose reference to Gods aeternall decree , we shall in particular dispute hereafter , if Superiours shall so think fit : ) but every temporall blessing or crosse , all prosperity or calamitie , specially publike & remarkable . Prosperitie we alwayes take to be a pledge of Gods love ( though not alwaies of the Person , on whom it is bestowed , yet of some good quality in him or in some of his , serving for publique use or private imitation ; ) and is alwayes ( in the beginning at least ) an effect of Gods antecedent will. Calamitie we take alwayes for a token of Gods dislike , though not alwaies of the person afflicted , yet either of somewhat in him to bee amended , or of somewhat formerly done by him , to bee by others avoided ; and is an effect of Gods consequent will. For hee wils no evill at all , not malum poenae , but as it is either a punishment or correction for evill done , or good neglected , or as it is a medecine to prevent the doing of evill , or neglect of goodnesse . 3 From the infinite varietie of possibilities authorized by the aeternall decree , and their correspondent consequences , which one time or other actually follow upon their reductions into Act , by the irresistible award of the same decree ; wee may resolve many difficulties , and abandon sundry inconveniences , wherewith the Heathen in their vaine speculations , and many Christians in more grievous temptations , charge , either the truth or goodnesse of Gods Providence . The varietie of such possibilities , amounts , partly from the specificall nature of the objects , made possible by the divine decree : partly from the severall degrees of good or evill contained in such objects , or in mens actions concerning them . The whole latitude ( if I may so speake ) of Gods providence , as it concernes kingdomes , states or persons , consists in moderating and ordering the possible devolutions or alternations of the resonable creature from his antecedent will to his consequent . The alternations or devolutions themselves , may be numberlesse , save onely to God ; so may the degrees bee of mans dissonancie or consonancie to Gods antecedent will , throughout the course of his life . CHAP. 19. Of the divers acceptions or importances of Fate , especially among the Heathen writers . 1 THE very name of Fate , will be I know , to many very offensive , unto whom I am unwilling to give the least offence . The use of it ( I must confesse ) is in some cases prohibited by St. Austin , a man too modest , to vsurpe greater authoritie then he had ; and oecumenicall authoritie in this point hee had none , or none so great as might impose silence upon all posteritie . Would to God such as are most forward to presse us with this Reverend fathers interlocutorie sentence once or twice perhaps vttered for not vsing the name ; could be perswaded to stand to his definitive sentence often pronounced against the nature of the Errour , which the Heathens , against whom hee disputes , covered under this name . Vpon condition they would be pleased not to revive the nature of the errour , or bury their opinions that way tending ; my heart and mouth should never give breath unto the name . The opinion which some rigid Stoicks had of Fate , is an haeresie not to bee named among the Heathen ; so deepely tainted with the very dregs of heathenisme , that it is a wonder any Christian writer should come neere it ; that any at least should take infection from it : especially seeing the Reverend and learned Fathers of the primitive church , had provided so many excellent preservatives against it . But albeit Fate , according to that sense or meaning , where in some heathens tooke it , was become a wicked Idol : yet seeing the word or name , whether in the ordinary use of Greeke or Latine writers , hath greater varietie of significations or importances , then almost any other word in the world besides ▪ to abandon all , for one ill sense , or importance , seemes to me as rude and uncivill a part , as to roote out a whole clan or surname , because one of the same name and stocke had beene at deadly sohood with our family or had otherwise deserved death . Vpon diligent perusall of the best Philosophers , historians or Poets amongst the Heathens , of some historians and Moralists of best note amongst Christians ; we may finde realities , or solid matter answering to this word Fate , which cannot bee so well expressed by any other terme or name , by any paraphrase more briefe than the true and proper definition of the matter or reality signified by it . Now if the matter defined , prove to bee no Idoll ; the name certainly is indifferent , and of the definition there may be a good morall or historicall use . For finding out the true and proper definition or description of it , we are to explicate the divers acceptions or importances of the name . 2 Fatum à fando dictum , and sometimes imports no more then the dictate of nature , or the certaine course appointed to things naturall . Thus naturall death , is by some accounted fatall . And Dido according to this importance , did not die by Fate , because shee prevented Lachesis by cutting the thred of her owne life , before this great Arbitresse of mortality had passed sentence upon her ; * Sed quia nec fato , merita nec morte peribat . And according to this importance it is used by the Prince of Romane Historians in the sixt booke of his Annals ; Per idem tempus Lucius Piso Pontifex ( rarum in tanta claritudine ) fato obijt . About the same time L. Piso High Priest died a naturall death ( being 80. yeares of age ; ) a matter rare in those times , in a man of so great birth and place . Sometimes againe Death it selfe , howsoever it come upon men , is termed Fate or Destiny ; perhaps because the comming of it is by course of nature certaine , albeit the time and manner of it , be unknown or incomprehensible . So another Roman Poet saith , The parthians poysoned arrowes carryed Fates upon their points , able to let in Death at the least breach of skin , Fatumque in sanguine summo est . It may be Virgil held naturall death to be fatall , because it cannot be avoided , being otherwise of our opinion , that Dido might have lived longer , or that it was not absolutely necessary from the houre of her birth , that she should live so many yeares and no * more . For so some of the wisest amongst the Heathens held death to be fatall , that is , simply necessary unto all ; albeit to dye at this or that set houre , were in their opinion contingent , or at least supposed a Contingency before it became necessary . Of this opinion was a Pythagoras and his followers . And so it seemes was b Iustine Martyr . But Lucan , we know , was somewhat allyed unto the Stoicks , and out of his private conceit that the set time or manner of every mans death , was no lesse necessary then death it selfe , he might , not inconsequently terme violent or sudden death , Fatall . And Tacitus , who seemes to be doubtfull , whether all things fell out by Fate or Necessity or no , ascribes violent and undeserved death , as well as naturall , unto Fate . For , speaking of Agricola his untimely death , ( as we would terme it ) he saith , Constans & libens fatum accepit : He constantly and willingly entertained his Fate . Martials conceit concerning Death and Fates , is not much different from Lucans , or this last cited place of Tacitus , though not altogether the same . Nullo fata loco possis excludere : cum mors Venerit , in medio Tybure Sardinia est . From Fates no place is priviledg'd : but when Death is their doome , The pestilent Sardinia , in Tyber findeth roome . And as Death , in his opinion , could not bee repelled where Fates had granted his admission ; so neither could it be obtruded , or admitted , without the leave or approbation of Fates , if the authority of the Father of Poets be authentique . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vexe not thy soule , for none can send me to my grave , before , My day be come , since all mens lives runne on a fatall score Which none may passe , none not make up ; 't is not mans power or will Can change the period which is set as well to th' good , as th' ill . Virgil was somewhat of a better minde in this point than Homer was , or they are , which can thus liberally dispose of their friends bodies or bones . Similis si cura fuisset , Tum quoque fas nobis Teucros armare fuisset . Nec pater omnipotens Troiam , nec fata vetabant Stare , decemque alios Priamum superesse per annos . Had like care beene , nor mighty love , nor Fates did fore-ordaine Or Troy to fall , or Priamus not tenne yeares more to raigne . 3 That no man can dye before his Day come , is an opinion in whose truth some are so confident , as they will not stick to bequeath the bones of their dearest friends unto the divell , if they should dye otherwise . And it is certaine , all things have their appointed time , yet may wee not hence collect that no man can live longer or dye sooner than he doth , or that the number of his dayes cannot possibly bee diminished or encreased : But of this argument see * Iustin Martyr , or the Author of the questions and explications , which have for a long time gone under his name . In all these or the like acceptions of Fate , and the very common conceipt which this name suggests , there is an importance of necessitie . And according to the severall degrees of necessitie , Fates good or bad ( for so they divided them for their qualitie ) were subdivided into ( majora & minora ) into lesser and greater fates . ( Fata minora ) lesser fates , were held alterable by enchantment or other curious practises , taught by Sathan , as imitations of those sacred rites or solemnities , which God had ordayned for averting imminent plagues . ( Fata majora ) chiefe or supreame fates were so unalterable , so inflexible , that their great god Iupiter could not command them , but was to doe whatsoever was designed by them 〈◊〉 done . Whence as Lactantius wittily 〈…〉 they could not rightly enstyle him Maxi●●● because hee was lesse then this kinde of Fate●● in this heathenish division notwithstanding , there was a true glimpse of a Christian truth , hereafter 〈◊〉 ●●sewere to be discussed . Subordinate to this division of Fates , were the opinions of the Caldean and Aegyptian Astrologers concerning the power or efficacie of the heavens , over sublunary bodies . The * Caldeans were impious not in practise only but in opinion , in that they held the operation of the heavens to be unalterable and unpreventable by the wit , industry or skill of man : all which such as follow Ptolomie the Aegyptian , expressely deny , & bring good reasons for their deniall . If their practises to foretell things to come , bee no worse than their opinions concerning the manner how they come to passe ; it would bee no great sinne to be their Schollers . 4 There is no Christian but will grant his God to be greater then Heathenish Fate , and his Law to be above all controll of any other Law or power whatsoever . And yet by the doctrine of many Divines , the Almighty Lawgiver is made aeternally subject to his owne decrees . Their meaning is taken by many to be in effect this : That albeit God be Omnipotent , yet it is true of him , Post semel emissum volat irrevocabile verbum . That he had past his Omnipotent word , concerning the ordering and managing of all things to come , before it could be taken or accepted by any creature : and that by his word thus past once for all for ever , such irrevocable doome had passed upon some of his best creatures before their nonage , ( in their non existence ; ) as they would not have accepted life or being it selfe , when they first entred vpon possession of it , if they had knowne upon what hard conditions it had beene tendred . Or , were it yet left free for them to disclaime those covenants or conditions of life and beeing , whereunto they never gave their consent ; The greatest part of divine goodnesse which they could hope to be partakers of , were to be released from the right of creatures , and to returne againe to nothing . Briefly , by making God supreame Lord of such hard weirds or sinister Fates , as are by these men inevitably awarded to absolute reprobates ; they doe not adde so much unto his greatnesse , as they derogate from his goodnesse , in respect of the heathen gods . For , unto such of the heathens , as granted Fates a negative voice in some cases against the good purposes of their gods ; it was some comfort to thinke , that their gods wished them well , and did entreate them , as great personages or courteous gentlemen do their sutors , whom for the present they cannot pleasure , as being overborn by the opposite faction . But alas , what can it boot poor impotent man , to beleeve his Maker was not from aeternitie subject to Fates , or any other law ; if by his owne Lawes , or decrees , he hath bound them before the world had beginning , ( without all hope or possibility of release ) to harder conditions of Life , then the heathens imagined could bee injoyned by Fates . For it is probable , that such of the heathen as were most peremptorie for the absolute necessitie of fatall events , did thinke bad Fates had spit their poyson , when this life was ended . They did not suspect the miseries inflicted by them , to be for time so everlasting , or for their qualitie so unsufferable , as wee Christians beleeve the torments of the life to come shall bee to all that are ordained for the day of wrath . But bee the torments for their qualitie more exquisite than the Heathens could conceive any ; was it absolutely necessary for the Almightie from aeternitie to appoint them ? If so it were , there was a fatall necessitie praecedent to the Almightie decree . But if his decree hath brought this absolute necessitie upon men ; the execution of this decree by instrumentall or second causes , differs nothing save onely in excesse of rigour and severitie , from the most rigid stoicall Fate . CHAP. 20. Of the affinitie or allyance which Fates had to necessitie , to Fortune or chance in the opinion of Heathen writers . BVT that we may finde out , which wee most desire , some mittigation or tolerable reconciliation of the most harsh opinions , whether maintained by heathens or Christians in this argument : it is a common notion received by all , that every fatall event is necessarie ; but very few of the heathen , were of opinion , that all necessarie events were fatall . Albeit by way of such a Poeticall licence in substituting the speciall for the generall , as he used that said , Hunc ego si potui tantum sperare dolorem . Fate is sometimes taken for necessity without restriction . It was not usuall with ancient Heathens , nor is it with such as to this day use to ascribe many events to Fates , to terme the rising , or setting of the Sunne , the ebbing and flowing of the Sea , or other like effects of hourely observation ( necessary by the common course of nature ) fatall . In the literall construction of many good Writers , Fate and Fortune , are , if not Synonimall in their formall , prime , or direct significations , yet coincident in their importances or connotations . Their titles , to the selfe same events or effects , were ofttimes undistinguishable , by such as ascribe too much to the one or to the other . Ausonius , but for verse sake , might as well have said , Dum vult fortuna , as , Dum fata volunt , bina venena juvant . When such successe the fates shall will , One poyson shall another kill . Or Iuvenal as well , Si fata velint , as , Si fortuna volet , fies de Rhetore consul : Si volet haec eadem , fies de consule Rhetor. Of Rhetorician whom she will , Dame Fortune Consull makes : And when she will , to meaner state , her Favorite downe she takes . Others held Fortune to be a branch of Fate , or an instrument for executing what was by Fates designed . Quid referam Cannas ? admotaque moenibus arma ? Varronemque pigrum , magnum quod vivere posset Postque tuos Thrasimnene lacus ? Fabiumque morantem Accepisse jugum victas Carthaginis arces ? Spectatum Hannibalem nostris cecidisse catenis ? Exiliumque Rogi furtiva morte duisse ? Adde etiam Italicas vires , Romamque suismet Pugnantem membris , adjice & civilia bella : Et Cimbrum in Mario , Mariumque in carcere victum : Quod consul totiens exulque ex exule consul : Et jacuit Libicis compar jactura ruinis Atque crepidinibus cepit Carthaginis orbem : Hoc nisi fata darent , nunquam fortuna tulisset . The resultance of this long Oration , is no more than this : Fortune was but the messenger to bring all those welcome , or unwelcome presents to the Romane State , which Fate did bestow upon it . Of this argument see more in the 27. Chapter of this Booke , parag . 2 , 7 , 8 , 10 , 11 , 12 , 13 , 14. 2 In Tacitus his language Fate and Fortune have sometimes the same reference or importance . Occulta lege fati , & ostentis ac responsis destinatum Vespasiano liberisque ejus imperium post fortunam credidimus : After his good fortune we surely beleeved , that the Empire was by the secret course of fate , by signes and Oracles destinated to Vespasian and his sonne . Tacit. 1. histor . cap. 10. Yet is not this difference betwixt Fate and Fortune constantly observed by these two Writers themselves , much less observed at all by others : with Cominaeus , Machiavel , and other later Historians or Politicians , Fortune and Fate , are used promiscuously . The properties or attributes of Fate , are , in ordinary construction the same , or equivalent to those of Fortune . The titles of Fate were anciently these , or the like , unavoydable , insuperable , inflexible , ineluctable . And it is a conceit or prenotion , that to this day runnes in many Christians mindes , that nothing can be against a chance : Where Fortune failes , nothing prevailes . This difference notwithstanding betwixt them , might bee observed in many Writers ( or in their language , which have cause , in their owne apprehensions to like well or complaine of them . ) That the ordinary successe of others labours or consultations , are for the most part ascribed by envy or aemulation unto Fortune : whereas Fates are usually charged with the calamities or disasters , which befall themselves or such as rely upon their counsells . Most men are by nature prone to excuse themselves in their worst actions , si non à toto , yet à tanto , by accusing Fortune ; and can be well content to exonerate their galled consciences , of inward griefe , by venting bitter complaints , or receiving plausible informations from others , against Fates . Attonitis etiam victoribus , qui vocem precesque adhibere non ausi , lacrymis ac silentio veniam poscebant , donec Cerealis mulceret animos , fato acta dictitans , quae militum ducumque discordia , vel fraude hostium evenissent . Tacitus lib. 4. Histor . num . 72. Even the Conquerors were astonished at the sight , who not daring to speake , begged their pardon with silence and teares , till such time as Cerealis with comfortable words revived their spirits ; affirming that those things , which indeed came to passe through the mutinousnesse of the souldiers , or the dissention of the Leaders , or the malice of the Enemies , were but fatall mischances which could not bee escaped . 3 Some againe derive Fate and Fortune from one and the same fountaine , and distinguish them onely by excesse of strength , as the same streame in Winter differs from it selfe in drouth of Summer . Advertendum vero illud , quandocunque illa coelestium causarum ratio ita digeritur , ut artem exculcatam exsuperet , dici à platonicis fatum : ubi vero sic , ut vincere inertem desidiosumque evaleat rursum à solerti strenuoque vinci , Fortunam . Vtrobique vero divinam statuunt providentiam , quae ad finem agat sibi soli notum quae universa modis contemperet occultioribus . Lection . Antiquar . lib. 10. cap. 20 The Platonicks , which derive most humane events or successe from the order or disposition of celestiall causes , call this disposition , Fate ; when it is so strong , that no endeavours or skill of man can prevaile against it : but when the strength of it is of such a middle size , as may prevaile against sloathfull and carelesse men , but may bee vanquished by the vigilant and industrious , they call the same disposition Fortune . In both cases they admit a Divine Providence , which worketh to ends knowne onely to it selfe . 4 For this affinity betweene Fortune , Chance and Fate in best Writers , it will bee expedient to touch at the seat of Chance or Fortune in our way , and to declare what is meant by these termes ; and whether such events as we say fall out by Fortune or Chance , have any alliance with necessity . In this discussion , I hope wee shall arive at that point , whereat the favourers of absolute necessity , and the favourers of other opinions concerning Fate and Fortune , more fluctuant , will bee content to cast anchor . Fortune ( saith * Plutarch ) is a part of Chance , as free-will or choise is of contingency . Every casuall event is contingent , but every contingent effect is not casuall or a chance : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The very name of Chance in Greek ( saith Aristotle ) implies as much as to be to no end or purpose : yet this etymology ( under correction ) was no part of the Ancients meaning , which gave the Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to such events as we terme casuall , unlesse [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frustra ] be referred onely ( as perhaps Aristotle intended ) to the efficient cause . After a manner of speech not much unlike to this , the Schoolemen say that is gratis dictum ( as wee would say freely spoken ) not for which a man takes no fee , but for which he hath no just ground or reason . And that in phrase of Scripture is said to bee done gratis or frustra , which is done without just motives or provocation , not that which is done or attempted to no end or purpose . Oderunt me frustra , and Oderunt me gratis , They hated me without a cause , or They hated me vainly , are in some translations equivalent . The word in the originall answers to both . In analogy to this kinde of speech , those events were said to fall out by chance , or to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in the opinion of such as gave this name , had no efficient cause , or at least none discernable , but were supposed to move themselves or to take possession of such short beeing as they had , without the assignement of any superiour power , or of any constant or setled cause ; intruding themselves into the course of nature , like unbidden guests , sometimes as unwelcome as frost in summer , sometimes as welcome as warme weather to such as want fire in winter . 5 Fortune hath her authority placed onely in reasonable actions or * deliberations , yet not in all these , but onely in such events as fall out either so farre beyond or contrary to mens intentions , that they may be rather wondred at , then expected . If husbandmen should digge their Vineyards with purpose to finde Gold , the fruitefull vintage thereon following ( though no part of their intentions ) could not so properly b●e ascribed to Fortune , as if a husbandman , intending onely to dig his Vineyard in hope of a plentifull vintage , should finde store of Gold. 6 The meaning of Plato , of Aristotle and Plutarch may bee better perceived by fit instance , then by large scholastique commentaries upon their severall definitions of Fortune . Valerius Maximus ( and to my remembrance , Plutarch ) hath a memorable storie of one Iason Phereus , that was cured of an impostume in a fray or Duell . The blow of an enemy was the cause of this mans health , but by a rare and unusuall accident , quite contrary to his intention that gave it ; and altogether beyond his expectation that received it . His purpose was only to maintaine his reputation or revenge his wrongs , either to wound or to be wounded , without any hope or thought of curing his disease , the danger wherof was not fully discovered , til it was past . But a more perfect Idaea or exemplarie forme of fortune good or bad , then any historian relates , the greeke Epigrammatist hath pictured for our contemplation . The matter of the Epigram was in English thus : A silly poore wretch , being deprived of all meanes to live , resolves to deprive himselfe of breath ; but , whilest he sought a place convenient for acting this desperate purpose , finding store of gold which another had hid ; he returned home againe leaving his halter in the place , which was worse taken by him that hid the gold , then meant by him that left it : for he hanged himselfe in it for griefe of his losse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A poore wretch finding gold , for ioy , left 's halter in its steed : Which he that left the gold , for griefe , did make his fatall threed . To finde Gold was no part of that poore mans hopes , whom despaire of like meanes to live by , had made desirous of death : the other had as little minde to dispatch himselfe , when he came to visit the supposed stay and comfort of his life wherein his soule had solaced her selfe with the foole in the Gospell . CHAP. 21. Of the proper subject and nature of Fate . 1 THE most usefull issue which these or the like cases afford is this , whether the event specified in them bee meerely casuall , contingent , or ( in some sort ) necessarie . One and the same determination , will as well befit the like quaestion , concerning such events as are properly tearmed Fatall , whose proper subject , nature and definition , we are more particularly to inquire after . The first quaere , which few meddle withall , would bee this : Whether fatall events participate more of contingencie , then of necessitie . But setting aside all comparison , it sufficeth us that they truely participate of both ; but in different degrees or measures according to the diversitie of times . Contingencie is alwayes as necessarily praesupposed to the production of events fatall , as necessitie is included in them . And as the proper forme or essence of Fates consists not in every sort of necessitie , but in some peculiar branch thereof ; so neither is every Contingent subject a fit matter for receiving that forme or branch of necessitie , wherein the nature of Fate consists , and which giues denomination and being to events fatall . I have heard many unthrifts , upon the loosing of a faire game at Tables , curse the Dice or cry vengeance upon ill luck ; but I never heard any Gamester frame such inditements either in verse or prose , against Fates , as were usuall amongst the heathens , whose language in other cases , is with our unthrifts most familiar . Such pettie adventures as Cardes and Dice , are as met all too base to be instampt with the inscription of Fate : whose proper subject in publike affaires , is matter either of tragedie or of triumph : in private matter either of extraordinarie and unusuall prosperitie or of calamitie . Most of Gods creatures are the subject of contingency ; mankind onely or humane societie , is the the proper sphaere , without whose circumference , neither fortune or fatall events doe wander . Yet is not every part of man subject to fate , though man according to every part bee subject to that contingencie , which is praesupposed to Fates . * Iustin Martyr ; though a professed enemy to Stoicall Fates , and a most valiant champion , a chiefe leader to all the rest which have defended the Christian truth against that sect , being most potent in the infancie of Christianitie ; was not so nice , as either to deny us the right use of the name Fate , or the nature of the thing thereby signified . This , saith he is immutable Fate , that such as doe well , shall be rewarded , and such as doe ill shall bee punished . Quid aliud est fatum , saith Minucius Feli●● quàm quod de unoquoque nostrum Deus fatus est , qui cum possit praescire materiam ▪ pro meritis & qualitatibus singulorum , etiam fata determinavit . Both of them follow their Master St. Paul , that God will render to every man according to his workes : unto them that are contentious , and disobey the truth , and obey unrighteousnesse , shall bee indignation and wrath . Tribulation and anguish shall bee upon the soule of every man , that doth evill , of the Iew first , and also of the Graecian . But to every man that doth good , shall bee glorie , and honour , and peace , to the Iew first , and also to the Graecian . For there is no respect of persons with God. Rom. 2. verse 8 , 9 , 10 , 11. It is a point cleare from the authoritie of Minucius Felix and Iustin Martyr , and from the grounds of Christianitie it selfe , that the reasonable soule is not subject to Fate , * taken ( in the Stoicall sense ) for absolute necessitie , whencesoever such necessitie be derived . For as Iustin Martyr strongly concludes , if the soule of man were by the necessitie of the Divine decree , either violently driven or placidly drawne to good or evill , there could bee no vice or vertue , or God should bee as truely the onely author of all vice , sinne , and wickednesse , as he is of vertue and godlinesse ; or as St. Austin infe●●●● , hee could not justly punish any besides himselfe , who is altogether incapable of punishment , but more uncapable of deserving it , or of doing evill . That freedome of choyse or Contingencie , which these good Writers , with all the auncients suppose as granted , by the divine decree , to the humane soule , is the proper subject or immediate matter whereto Fate is limited . The nature or essence of Fate , in their doctrine consists in the infallible doome or sentence , past by the Divine providence upon mens actions according to their nature or qualitie . The actions or choyses themselves are truely and properly contingent , not Fatall , the events or issues of them are Fatall , not contingent . And in this sense did most of the * heathens , in their sober moodes use the name of Fates . So Virgil ascribes the want of an b heire male by the untimely death of the first borne and the ill c successe of warre unseasonably undertaken , or begun ( as a man would say ) in an ill time , unto the Fates , or Weirds allotted by the gods . The fained cōplaint or speech which hee puts in Latinus his mouth disswading * Turnus & his people from going to war , is a true picture of Moses his expostulation with the Israelites , which had gone out to warre contra●y to Gods Commandement , and found that successe by experience , which Latinus fore-warnes Turnus of : Yee answered , and said unto mee , we have sinned against the Lord , wee will goe up and fight , according to all that the Lord our God commanded us . And when yee had girded on every man his weapons of war , ye were readie to go up every man into the Hill. And the Lord said unto me , say unto them , Goe not up , neither fight , for I am not among you : lest yee be smitten before your enemies . So I spake unto you , and you would not heare , but rebelled against the Commandement of the Lord your God , and went presumptuously up into the Hill. And the Amorites which dwelt in that mountaine , came out against you , and chased you as Bees doe , and destroyed you in Seir , even unto Hormah . And yee returned and wept before the Lord ; but the Lord would not hearken unto your voyce , nor give eare unto you . Deuter. 1. vers . 41 , 42 , 43 , 44 , 45. Plagues or punishments are properly then termed fatall , when GOD will not repent or change the Doome threatned ; when his eyes are shut unto mens teares , and his eares unto their prayers . But of all the heathens which I have read , this point is most divinely discussed by * Hierocles in his commentary upon Pythagoras golden verses . If Calamitie ( saith he ) be the award of divine power , Pythagoras might better have called it Divine will , than Divine misfortune . If it bee not the award of Divine power , it had beene enough to have called it misfortune ; a Divine misfortune it cannot bee . Out of these straights he winds himselfe with this acute distinction , Inasmuch as Calamitie or vengeance is the award of Divine power , it is in this respect rightly called Divine . But with reference to this or that particular man , it is a misfortune . His meaning ( as he elsewhere illustrates himselfe ) is this : The Divine power ( as every just iudge ) doth onely intend to punish evill , suppose Adulterie , Murder , Incest , &c. But that this or that man should commit these or the like evils , which necessarily draw calamitie upon themselves , this is contingent . Now the necessarie award of a contingent evill , is by the Pythagoreans , sometimes termed Fate , sometimes Divine misfortune . 2. Not to interpose ought one way or other praejudiciall to the different opinions concerning freewill , as it hath reference to merit , election or predestination ( for all which points wee have allotted a peculiar place in this long worke : ) we hold it for the present as a part of our Creede or fundamentall point of Christianitie ; That man in in respect of some objects , hath a true freedome of choyse or Contingencie , and is enabled by his Creator to make varietie of antecedents in thought , word or deede . But the * antecedents being once made by man , though not without divine cooperation ; God alone allots the consequents , without any concurrence or suffrage in man. To repaire to Gods house or loyter at home , or in worse places on the Lords day , is left free unto us by the divine decree : but what good or evill , spirituall or temporall , shall befall us upon our better or worse choise , is intirely and meerely in the hands of God. wee have no power or freedome to resist the doome or sentence which God hath appointed to our resolutions , be they good or bad . As unto evill or goodnesse indefinitely taken , some measure of reward or punishment is , in the language of Iustin Martyr and other of the Auncients , truely fatall : so every * possible degree of good or evill , whether meerly moral , or spirituall , hath successe from aeternitie fitted to it quoad pondus , in measure more exact then the cunningest Arithmetician can devise . Gods Iustice holds one scale , his mercy and bountie the other ; their severall awards are most exact , most infallible and irresistible ; yet alternant . Punishment or chastisement for offences past is necessarie , yet not absolutely necessarie to any mans person in this or that degree ; because the aeternall decree hath left him a possibilitie not to offend in this or that kinde , or not to offend in such a degree ; or in case hee so offended , to seeke for pardon . Nor shall wee , by this assertion bee enforced to imagine any new act or determination in God , either for daily awarding different successe , or the same successe in different measure , according to the diversitie or contingency of humane choise , which may varie , every moment . For the infinite , incomprehensible and all comprising essence , as is * before observed , is fitnesse it selfe , an vnchangeable rule aeternally fitting every alteration possible to the creature , without any alteration in it selfe . A rule it is , which needes no application to the event , the event by getting existence or actuall beeing is actually applied unto it . The just measure and qualitie of that successe , which is by the Idea of equitie , bountie , or mercie allotted to every event , is no lesse essentially contained in goodnesse it selfe , then the event it selfe or its beeing , is in infinite essence , or in Essence it selfe . 3 The immediate and proper subject of Fate , is Freedome of choise or contingencie in humane actions ; the genus proximum , is the certaintie of Divine retribution according to the nature and qualitie of the choyse wee make . Yet are not rewards or retributions , but retributions extraordinary and remarkeable , aswell for their manner of execution as for their matter or qualitie , properly termed Fatall . Of sinister Fates , there is no contingent subject , which can exhibit a more exact picture or modell , for the manner how they come to passe , then a game at Chesse or Tables . Many games at both , which at the beginning , or untill the middle of time spent , in them , are very faire and more then tenne to one ; after some few oversights , or ill dice , become desperate and irrecoverable , by any skill that can be vsed : so events properly fatall , become at length unpreventable , irresistible ; but such they were not from the beginning of time , or from their infancie or first attempts , on whom they fall . Such disasterous or dismall events , for which the Heathens usually indited Fates , were commonly remarkable checks given , they know not by whom , to humane policies or cunning contrivances . They were , as the unexpected winning of an after-game , upon some great stake or wager . Good or dexterous Fates , were the unexpected issues of mens contrivances , for their owne or associates good Fortunes . The manner of accomplishing such fates or Fortunes , is like a game wonne by a bungler , against a skilfull player , by extraordinarie dice , or by the suggestion of some by-stander , more skilfull then both . This kinde of Fate or strange Fortune , of which most of the Heathen knew not well what to make , wee may define , To be the incomprehensible disposition , or irresistible combination of second causes , conspiring for the infallible execution of Gods will , maugre all plots or conspiracies of men to defeate the events , which hee had purposed . Sinister or disasterous Fates were the infallible execution of his consequent will. Good fates or fortune , were the infallible effects of his antecedent will ; both were sometimes strangely & remarkeably accomplished against cunning and potent oppositions , not so much for the parties sakes whom they befell , as for others . Many disasters have befallen some men , though deservedly for their owne sins , yet withall for the admonishing of others , to prevent the like . Hence it is that the Heathen Poets observation [ Multi committunt eadem diverso erimina Fato ] though in many cases most true , is no way prejudiciall to the unchangeable rules of the All-seeing Providence , which is alwayes full of equitie , whose justice is still allayed with mercy . CHAP. 22. The opposite opinions of the Stoicks and Epicures . In what sense it is true , that all things are necessarie in respect of Gods decree . 1 THE Stoicks did well in contradicting the Epicures , which held fortune and Chance to rule all things , or at least to bee in themselves somethings , not meere denominations of such events as had no certaine or constant cause , apprehensible by man. The Originall of their Errour , was , their desire to be extreamely contrary to the Epicureans in a matter contingent , or rather in contingencie it selfe : for that is the common subject of Fortune , chance or fate . Fortune and chance they deny to be any thing , with no other purpose , it seemes , then that they may make Fate to bee all things . They were Orthodoxall in acknowledging an infallible unerring providence , but they ●rred againe as much in not acknowledging this infallible providence , oft-times to hold the meane betweene Chance or Fortune , and absolute necessitie ; or not to order and moderate contingencie it selfe . From the same originall , some have thought it to be the most safe and compendious course for rooting out errour and superstition , to overthrow the a●tecedent , when their commission directs them onely to deny or refute the consequence . As not a few , no lesse affraid ( and the feare it selfe is just ) to grant merit of workes , then the Stoicks were to admit of Chance , have taken away all contingency in humane actions , save onely with reference to second causes . Wherein they seeme to invert that rule of Tyrannicall policie : He is a foole that kills the Father , and leaves his braits behind to revenge his blood . These take away the harmelesse Parents for the faultie issues sake , seeking to destroy true and Orthodoxall antecedents for the incommodious consequences which others have falsely fathered upon them . The reclaiming of men from this one Errour is my present and scope . 2 For the better effecting whereof , we will subscribe at length unto their general Maxime , [ That all things are necessary in respect of Gods decree , ] upon condition they wil not extend it beyond its naturall and proper subject , or not take decree in the Stoicall , but in a civill sense . Now hee that saith [ All things are necessary in respect of Gods decree , ] cannot in civill construction bee conceived to meane any more then thus ; All things which God hath decreed are necessary . The question then is , whether every thing that is , may truly bee said to be the object , or part of the object of Gods decree . To which question our answer must be negative . For those things onely are properly said to be decreed , which are enacted and appointed for better ordering and moderating such things as either by nature , custome , or ill example , are apt to grow worse , or may be amended by good education , wholesome advice or discipline . Every decree of man supposeth the subject or party whom it immediately concernes , to be capable of perswasion to good or evill , to be alterable in his inclinations , through feare of punishment , or hope of reward . Magistrates or Corporations take order that mad men or dogs should doe no harme ; yet are not these creatures the proper subject of their decrees or sanctions . They do not tie Mastives by penall laws not to bite , they do not bind mad men to good behaviour : but they i●joyn men of reason and understanding to muzzle M●stives lest they bite ; to keepe mad men or franticks , close , lest they should doe mischiefe by going abroad . Now the Divine decree concerning the ordering of man , is the rule or patterne of all humane decrees , and therefore supposeth somewhat in man , which makes him more capable of the divine sanction , than reasonlesse or inanimate creatures are . This capacity of the reasonable creature or man , consists in freedome of choise or contingency , in his actions or resolutions . The donation of this freedome upon man , is an act of Gods free bounty , and is presupposed as the proper subject to the divine decree , or to all acts or awards of divine justice or mercy . The proper and formall object of the same decree , is , the moderation of this contingency or freedome of man , by awarding the issues or consequences , in mercy , justice , or bounty , exactly proportioned to the nature and manner of his choise and resolution . For illustrating the truth of our intended conclusion , let us take the Epigrammatists * relation , or that idaea of Chance or Fortune , which hee hath pictured , for a true story . It was not necessary in respect of the divine decree , that the one should be so extreame poore , or the other so miserably rich , as to come within the compasse of that snare , wherin the latter was taken . The meanes by which the one came to that depth of poverty or melancholly passions , wherewith hee had almost beene stifled , and the other to that height of covetousnesse , from which he fell headlong into despaire , were contingent . Neither were driven into such excesse of passion or distemper by irresistible necessity . But taking them as now they have made themselves ; that the one should be led unto temptation , the other into it ; fell not out by chance , but by the especiall disposition of the Divine providence . The great Tempter intended mischiefe to the one , but failed , God having yet a blessing in store for him . To the other , perhaps he intended not this particular harme , untill opportunity did offer it . So that the inriching of the one by a chance rare and unusuall , in respect of man , was necessary in respect of Gods decree of mercy and fatherly providence ; the delivering of the other unto Sathan , was likewise necessary , in respect of Gods justice . 3 Now if such events , as to the apprehension of meere naturall men come by chance , be necessary in respect of the divine decree : disasters by common consent reputed fatall , must by efficacy of the same decree be divorced from contingency , with which formerly they had connexion . For though Fortune , as well as Fate , be a branch or particle of the proper object of the divine decree ; yet as they have reference to man , this difference may in the last place be observed betwixt then : Those things fall out by meere chance or fortune , whose procuration or prevention hath not beene thought of at all by man , or but sleightly , before they happen : Those by fate , which have beene often and seriously thought of , but either farre exceed all expectation , or frustrate sollicitous care or forecast . Oft-times the unexpected accomplishment of one mans expectation defeates the industrious hopes or anxious contrivance of another , and such events are in a twofold sense termed fatall . Heu stirpem invisam , ac fatis contraria nostris Fata Phrygum . Both Phrygian race , and Phrygian fate , As contrary to ours , we hate . 4 All events properly fatall include a kinde of canvas betweene man and man , nation and nation , or betweene divine providence and humane policie , or betwixt the soule of man and wicked spirits licensed by divine providence to sollicite , tempt , or assault her . CHAP. 23. Of the degrees of necessity , and of the originall of inevitable or absolute necessity . 1 VVEre the maine question hitherto disputed , thus proposed , Whether all things were only so farre necessary , so farre contingent , as it pleased the Omnipotent to appoint : or whether the successe or issue of humane intentions or contrivances , were so far avoydable or unavoydable , as he hath made them by his decree : I should have Infidels only for mine adversaries : Christians , I am perswaded , will move no questions about his power or ability , but only about his will or pleasure , for determining all things . And who can deny that Gods Law or covenant for effecting some things , is more strict and peremptory , then for effecting others . The Prophet supposed his covenant for day and night to bee more certaine and invariable , than his covenant for the former and latter raine . And yet the Law which he hath appointed for the most glorious creatures in the Firmament , is not like the law of the Medes and Persians . It was dispensed withall all at Iosuahs suit , and may againe be dispensed with at his pleasure . The motion of the Sun and Moone , is not perpetually necessary in respect of his decree . The seasons of seed time , harvest , and the disposition of these lower Regions ( in which Fortune may seeme to have placed her wheele , and Chance erected his tottering throane ) may become certaine and constant to such as constantly observe his holy Covenants : If you walke in my statutes , then will I give you rain in due season . Levit. 26. 4. &c Such was the wisedome of the Lawes given unto this people , that by observing them , they might have changed the disposition of the Ayre , altered the influence of the Heavens , and have had dominion over the Starres . 2 Constancy of assent or adherēce unto these fundamental truths of religion , wold fasten our minds unto a point of inestimable use ( as wel forreforming or curing maladies of State ▪ as of private life ) often in this Treatise intimated , but not fully declared . The point is this ; maine events which at this instant are meerely contingent , and may easily bee prevented by diversity of practices , not onely possible but acceptable by the divine appointment , may in succession or revolution of time , become more necessary , and at length truly fatall , altogether unavoydable . Absolutely necessary from all eternities , nothing can truly be reputed , besides the Deity , and the internall operations of the ever blessed Trinity . Many things which from the beginning of time had but the first degrees of possibility , ( their contraries or incompatible opposi●es being in the highest degree of probability , ) have by the continued sinister sway of mans thoughts and practices , beene drawne from meere possibilities to be more then probable , and unto the first degree of necessity : yet at the first not absolutely or irresistibly necessary . Some meanes there may be , though but a few left of many , and those not easie to be put in practice , for preventing them . The events of greater consequences which stood thus , were with the Heathens accounted Fata minora : For Fates ( as we said before ) admit the selfe same division or degrees that necessity doth . The same events by omission of practices appointed by the divine decree for their prevention , become altogether irresistible and absolutely necessary in respect of any meanes possible for averting them : yet not absolutely necessary from eternitie , but absolutely necessary only from that point of time , wherein the eternall decree or providence did cut off all contrary possibilities , which before were concurrent with the possibility of their being . And events thus utterly bestript of all contingency , or al possibility of being recalled or avoyded , were by the Heathens ascribed [ Fato majori ] to greater Fates . The symptomes or characters of events becomming thus irresistibly & absolutely necessary , come * elsewhere ( by Gods assistance ) to be deciphered . Here it sufficeth to advertise the Reader , that as divers things besides , so necessitie may be enstyled absolute many waies , but two especially . Some things are said to be absolutely necessarie , that is , altogether inevitable , albeit this necessitie or inevitablenesse did accrue from some occasions or set points of time lately past . As many diseases , in their nature curable , and easie to have beene cured by ordinarie medicines ( if they had beene administred in time , ) do , by some few daies ill diet , by carelesse attendance , or casuall relapse , become altogether incurable , by any after-care or helpe of physick . Other events there be , which were absolutely necessarie in respect of all times : their exhibition or production could not by any policie of man have beene prevented . So our Saviours death was absolutely necessary from the beginning of the World , but whether absolutely necessary from eternity , or absolutely necessary , without supposall of Adams fall ( which was not necessary ) shall not here be disputed . Certaine it is , that nothing decreed by God , can be so absolutely necessary as the Divine Nature , or blessed Trinity is . Many errors have found opportunity to mingle themselves with divine truth for want of a commodious distinction or explication of this indistinct and confused terme Absolute : the anatomy of it were worth the paines of the Learned . Evident it is , that some things which are not to day , may to morrow be , in their kind , absolute . 3 We truly say , that the summe of mony wherin one man stands bound unto another , is absolutely due from the time of the forfaiture , or non-performance of the condition : that is , there is no plea left in Law , no course or meanes of Iustice to avoyd the payment of it . Yet was not the same sum absolutely due from the first date of the bond ; the performance of the Condition in due time had prevented the losse , which negligence or breach of promise hath now made necessary and irrecoverable . Moneys lent upon no other consideration , but upon meere good will , to be repayd whensoever the party lending shall demand them ; are absolutely due , from the date of the recognizance , and for that which is absolutely due , there is a necessitie of payment or satisfaction . 4. Some disasterous events become , by divine providence , irresistibly necessarie long before they be actually accomplished , or inflicted : such was the destruction of Pharaoh , of Senacherib , the desolation of Iudah and Ierusalem by Titus . Others become fatally irresistible within some few dayes or houres before they happen , other not till the very moment wherein they are awarded either for some grievous sinne then committed , or for some remarkable document of Gods justice . Some againe are for a long time totally irresistible and unpreventable ; others resistible quoad * tantum , though not quoad totum , that is , part of the evils might be prevented , though not the whole . All that we have said concerning the alteration of possibilities , or contingencies , or change of events contingent into necessary , may easily be conceived , without any surmise of alteration in the Omnipotent , or in his everlasting decree . The least degree of possibility or contingency , is as necessarily derived from * his absolute irresistible will , as necessity it selfe in the highest degree . It is impossible for possibility to have any right to actuall being without his speciall appointment . To think that Fate , Chance , or Fortune , should nestle in some certaine periods of time , or be brought forth by revolutiōs of the heavens , is altogether heathenish . But neither doth Scripture insinuate , nor can reason justly suspect any danger in avouching , that the Almighty suffers that contingency or multiplicity of possibilities betweene good and evill , or the severall degrees of evill , wherewith hee hath endued the reasonable creature , to explicate or contract it selfe in every moment of time . And according to the nature of the free motions of man , the irresistible decree brings 〈◊〉 such events or issues , as were truly possible from eternity , but become necessary by revolutions , not of the heavens , but of mans hart and thoughts ; publike plague or calamities become necessary , or inevitable by these meanes onely . We must ever remember that God hath not so decreed all things before they come , or the manner how they shall come , as that he doth not yet decree them . For he continually decrees as well necessity as contingency , and brings forth effects as well contingent as necessary , from this present houre ; both being sometimes meerly possible . The truth of this our last assertion , may be demonstrated from our former principle : If one part of a disjunctive proposition be denied or faile , the other may be necessarily inferred , though neither bee absolutely and determinately necessary , but become such by consequence , or upon supposition of the others failing . Many things which in respect of our present purpose or resolution are free or contingent , may within a short while after become altogether necessary and unavoydable , without any alteration or change in us . Suppose a Iudge should be tied by oath to execute justice upon a malefactor within eight dayes ; there is no necessity that he should performe his vow the first , second , third or fourth day . The execution or not execution of Iustice , is during the first seven daies , free and contingent , without any breach or violation of oath : but omitting the opportunities , which the first seven dayes have offered , the execution of Iustice upon the eighth day , is as necessarie , as his honesty or fidelity ; as necessary , as if hee had beene tied by oath to execute it upon that day alone . The parts of indefinite time , or of the matter promised or threatned by man , may be farre more than this instance implies . So that the performance of those duties or promises , which for a long time was free and arbitrarie , and might have beene performed in different measure , becomes at length absolutely necessary , and necessary to such a determinate degree . The parts of Gods disjunctive decree , and the degrees as well of every matter decreed by him , as of the time allotted for the execution of it , may be numberlesse in respect of us . And man by not entertaining the opportunities , which by severall times have beene allotted him , for reducing his possibilities of doing Gods antecedent will into act , may forfeit the very possibilities themselves for ever , or for a long time . And by continuance of such neglect of many parts or kindes of successe , all truly possible , in respect of the eternal decree ; that only shall in the end become necessary , which he least desires , which his soule shall most de●est . In respect of some future events not as yet become necessary , the eternall decree leaves fewer branches of contrary contingencies or possibilities , in respect of others more . Their multitude may expire or revive every moment , according to the diversity of mens waies , on which Gods will is alwaies done by means infinite , at least to man incomprehensible . 4 The incarnation of our blessed Saviour , was in the opinion of some of the Ancients , absolutely necessary before the creation of mankind , & should in time infallibly have been accomplished for confirming or augmenting that happy estate wherein Adam was created ; if so he had continued stedfast in it untill the time appointed by God for his change or translation . But however the Schooles may determine or wave this question ( I must confesse , neither very usefull nor in this place much necessary ) there was no necessity questionlesse , that the second Adam should become a bloudy sacrifice for our sinnes , unlesse the first Adam had sinned : but after he , by his actuall transgression , had utterly cut off that possibility of perseverance , which the eternall decree had bestowed upon him , the humiliation and bitter passion of the Sonne of God , became as necessary in respect of Gods mercy and bounty towards man , and of his infinite justice which ( notwithstanding his infinite mercy ) was to be fully satisfied , as his incarnation . After Cain had despised Gods 〈◊〉 and had slaine his brother Abel , it was necessary the Messias should proceed from Seth ; yet not then so necessary , that he should be the sonne of Abraham , as the Son of Seth. Others lineally descended from Seth , might have forfeited their reall possibilities , or ordinary hopes of attaining unto this glorie . At the least , when God first made his promise to the Woman and her seed , the birth of Abraham was not in respect of the eternall decree so necessary , as Christs birth was . It was possible to have written Terah as childlesse as Iechoniah , after his mariage with Abrahams mother . But after the same God had passed that promise unto Abraham and confirmed it by solemne oath , In thy seed shall al● the nations of the earth be blessed : It was thenceforth altogether as necessary , that our Redeemer should be the seed of Abraham , as of the Woman : Yet not then so necessary , that he should bee the sonne of Iudah , or that Iudah should have a sonne called Iesse , or that Iesse should have a son called David , a man after Gods owne heart . That glory , which long after Gods oath to Abraham , befell the Tribe of Iudah , was ( for ought we know or can object unto the contrary ) a part of that dignity ; whose possibility was once really possessed by Reuben , though utterly forfeited by his misdemeanour . But after Iacob had prophesied , that the Scepter should not depart from Iudah , till Shilo come , or rather after the Lord had sworne not to faile David in bestowing the prerogative promised to Iudah upon his seed , the necessity becomes as great , that our High Priest , after the Order of Melchisedeck , should bee the sonne of David as the son of Man , or seed of Abraham . Now if we can perswade our selves , that God either speakes or sweares as he truly intends , or that mortall man may certainly know where to have him , or what to trust to : wee must beleeve and acknowledge those events concerning which he hath sworne not to repent , to be farre more necessary in respect of the irresistible decree , from the first interposition of such oath ; then those ordinary blessings or cursings , which hee seriously threat●eth or promiseth , but disjunctively , & with expresse reservation of their repentance whom he threatneth , or of their defection whom he incourageth by his promises : yet such was his covenant of life and death with his people , such was his decree concerning the prosperity or calamity of Davids temporall Kingdome ; as the * Prophets comments upon the promise made to * David expresly testifie . By these and the like oracles fully exemplified in the alternation of Ierusalem and Iudahs contrary fates , or successe ; we may discerne the course of that eternall providence , by whose irresistible unerring disposition , all other States or Kingdomes have the certaine periods of their prosperity or calamity assigned , and by which Princes and greatest statesmen stand or fall . SECTION III. Of the manifestation of Divine Providence in the remarkable erection , declination , and periods of Kingdomes : in over-ruling policy , and disposing the successe of humane undertakings . CHAP. 24. Of the contrary Fates or Awards whereof Davids temporall kingdome was capable : and of its devolution from Gods antecedent to his consequent Will. 1 HOMER was not so blinded with the heathenish misconceit of Fate , as not-to-see more wayes to death than one . In Achilles he described two courses of life , the one shorter but decked with glory ; the other longer , but bare and naked of ●ame : both alike possible by Fates . Thetis foresaw , Fates by two wayes , Might bring me to my end ; The one by Troy , where if my time I should with honour spend , It was but short : but if at home , A sluggard still I stayd ; My life was long , but with no Fame , Or praise to be repay'd . Now as one poyson sometimes expels another : so this opinion of double Fate , ( if men be disposed to use this terme ) takes away the malignity of that error , which holds all events to be fatall ; albeit of such twofolded fates or successe , the one part or the other must by absolute necessity be fulfilled , according to the parties choise , unto whom they are awarded . The body of that which Homer shadowed in Achilles , is evidently contained in Gods forementioned covenant with Israell , and sealed unto us by manifest experience in Davids line . For of Gods speciall providence over the seed of Abraham or the Iewish nation in generall , we have treated at large in the first Booke of the Comments upon the Apostles Creed . The contrary Fates of Davids kingdome in succeeding ages , seeme to wrastle & strive , as Iacob and Esau did in the womb , or to countersway each other , like two opposite scales unequally ballanced , by turnes . That thus it fared with Davids Kingdome , doth not argue Gods decree concerning it to have beene mutable , but rather immutably to have elevated & depressed both Prince and People , according to the degrees of their mutability in turning to him or from him . 2 Salomon had the largest talent of wealth , and the greatest measure of wit to use it , that any earthly King either before or after him had . His possibilities to increase his kingdome , and propagate greatnesse to his posterity , were much greater than any earthly Monarch since him might expect . Many parts of Gods glorious promises made to David , were literally meant of him , which were never literally fulfilled in him , or in his naturall linage ; because they did not performe the conditions , which God required , that they might bee more capable of his extraordinary undeserved favours . The Covenant with David is expressed Psal . 89. I have found David my servant : with my holy oyle have I anointed him . With whom my hand shall bee established : mine arme also shall strengthen him . The enemy also shall not exact upon him : nor the sonne of wickednesse afflict him . And I will beat downe his foes before his face : and plague them that hate him . This promise pertaines to David and to his successors : but however the promise was on Gods part unalterable , yet the prerogative promised was subject unto change on contingency . For so a little after the Psalmist distinguisheth betwixt Davids seed and Davids sonnes . His seed will I make to endure for ever , and his throne as the dayes of Heaven . This he speakes not of many , but of one , to wit , of Christ , to whom onely the Kingdome of David was predestinated . Of such as were ordained to this Kingdome , he speakes in the plurall , not absolutely but conditionally : If his children forsake my Law , and walke not in my judgements ; if they breake my Statutes , and keepe not my Commandements : Then will I visit their transgression with the rod , and their iniquity with stripes . The tenour then of Gods Covenant with David as it concerned Christ was absolute , but as it concernes Davids other sonnes , it was disjunctive , or conditionall . If any shall question why God for many generations did deale no better with Davids successors , than with the successors of other Kings , the answer from the tenour of the Covenant is plaine , They forsooke his Lawes , and would not walke in his Iudgements . Psal . 89. vers . 32. and thus breaking his Statutes , their visitation was altogether unevitable , not on a sudden , but by degrees . The Lords arme even in Salomons time was stretched out , ready to fetch the blow , which after his death fell upon his son Rehoboam , as heire to his chastisements . The blow was sudden and smart ; for of twelve Tribes , ten were rent from his Kingdome by Ieroboam . The wounds Inflicted by the Egyptian upon Iudah and Benjamin , and upon Ierusalem her selfe , were grievous , though as yet not uncurable . So grievous as might give that people plainly to understand , that the prosperity of Davids earthly Kingdome was not like the dayes of heaven , nor the glory of Salomons throne like the Sunne in the Firmament , altogether priviledged from change , or mutability . But albeit the motion of the creature , appointed to execute Gods wrath , were sudden , yet the waight of Ierusalems burthen was not permanent , because shee was not as yet frozen in sinne . 3 Of Rehoboams successors some were good , and these by their penitency and heroicall reformation , set back the Diall of such dismall Fates , as still did threaten them : many were bad , and did draw Gods plagues upon themselves and their people . And whilest the blow of Gods stretched out arme , is diverted and borne off by the fervent prayers of godly Princes ; the waight of the whole Nations burthen , is much increased by the iniquity of the people . Either the number of the supplicants was not equall to the number of the delinquents ; or the fervency of their prayer and repentance , not so constant , as the others delight in sin and wickednesse . The waight of their sinister Fates , by this meanes secretly and insensibly increasing ( even whilest their motion was restrained or abated ) increased the swiftnesse or violence of the motion , when by permission of the Divine Decree , they had liberty to take their wonted course . Ioas and Achas pulled them on so fast , that Micha threatned judgement , not against the King and Nobles onely , but against City and Temple , in such a thundring voice , as if desolation had even then besieged the City round about , and utter destruction was ready to enter in at the breach : Therefore shall Sion for your sake be plowed as a Field , and Ierusalem shall become heapes , and the mountaine of the house , as the high places of the Forest . Micha 3. ver . 12. Spake he this of his owne times , or of some others following ? was it in respect of the Eternall Decree , altogether impossible for this dreadfull sentence to have beene forthwith put in execution ? Indeed many of their Magistrates and Politicians , most of their Priests and Prophets , untill this very instant had said to the like purpose : Is not the Lord among us , none evill can come upon us . vers . 11. This vaine confidence presumptuously and falsly grounded upon the immutability of Gods promises , made the doome menaced by Micha more necessary and fatall at this time , than otherwise it would have beene ; though to such as understood the tenour of Gods Covenant with his people , neither at this time nor many yeares after , altogether unevitable . 4 The good King Hezekiah knew the Lord did not threaten in jest , and for this reason his feare was hearty , and his prayers earnest : Did he not feare the Lord , and besought the face of the Lord ? Ier. 26. ver . 19. But did this his feare or hearty prayes impaire the present possibility or necessity of the plagues threatned ? Yes , The Lord repented him . Of what ? that he had denounced all this evill against Ierusalem , or intreated Hezekiah so roughly by his Prophet Micha ? no : But the Lord repented him of the evill which he had denounced against him and meant to execute . For who repents himselfe of that which he did not so much as truly intend ? Is God then as man that he should repent ? It is impossible that there should be any change of purpose in God , & herein he is most unlike to man , or the son of mā , whose repentance alwayes includes some internall alteratiō of wil or purpose , not of the matter purposed only . Our best intentions of good to others , often expire upon particular respects , and cannot be revived againe , albeit we neither had just occasion to take dislike , nor the same reasons to continue it , which we had to take it . Through the inconstancie of our nature we loath to morrow what we like to day : our affections alter without any change in the matter affected by us . Far otherwise it is with God , whose will or purpose is still immutable ; and yet exactly fitteth every change or mutation in the creature . To have punished Ierusalem continuing her wonted course ( but sixe moneths longer after the Prophet had thus warned her ) with such miseries as Senacherib had menaced , was one part of the eternall and unchangeable decree : another part of the same decree ( no lesse immutable ) was to avert these plagues from Ierusalem truly repenting upon their denunciation . No former wickednesse could alienate his love from her , or make him recall the blessings promised to David , so long as this people was so affected , as in that covenant was required . 5 The possibility of the desolation menaced by Micha , was , for the present , as great , as the Assyrian was potent . It might truly have beene said of this City , in respect of his army , what one saith of Navigators : Est tua tam prope mors , quàm prope cernis aquam . That extraordinary power wherewith the Lord had armed this Tyrant to take vengeance upon his neighbour nations , might well make the present avoydance of the plagues menaced by Micha , seeme almost impossible . But good Hezekiah , by turning with all his heart , and all his soule unto the Lord , unto whom all things are possible , did not only remove destruction threatned from the City and Temple , but caused it to turne upon the destroyer . Ierusalem and Iudah , by the unfained penitence of Prince and People , became the object of Gods antecedent will , and fell under the former part of Gods Covenant with David : The enemy shall not exact upon him , nor the sonne of wickednesse afflict him . And I will beat downe his foes before his face , and plague them that hate him . Psal 89. vers . 22 , 23. The Assyrian by going beyond his commission , in daring not Hezekiah only , but the Lord of Hosts , unto whose protection Hezekiah had fled , becomes the object of Gods consequent will , which by divine appointment , he was at that time to execute upon Ierusalem ; but upon Ierusalem fallen away by disobedience , not upon Ierusalem returning in heart unto her God. 6 That this people might have some time of breathing and respite to gather themselves for the better accomplishing of so great a worke , as Hezekiah had begun ; the Lord in his wisdome so disposed that Tirhakah King of Cush should make forward to entertaine Senacherib with battaile at that very instant , wherein he had purposed to give the on set upon Ierusalem . This unexpected removall of present terror , was ( no doubt ) a sure pledge unto the people for strengthning their relyance on Gods promise , for setling their hearts and continuing their constancy in fervent prayers , during the time of the enemies absence . And seeing the force of Egypt and Cush were not sufficient to dissipate Senacheribs mighty army , perhaps not able to hold him play any longer ; the Lord sends Hezekiah and his people deliverance from heaven : Then the Angell of the Lord went forth , and smote in the Camp of the Assyrians , a hundreth fourescore and five thousand : and when they arose , early in the morning , behold they were all dead corpses . Isaiah , 37. vers . 36. The noise of this great overthrow was as the joyfull sound of a Iubile unto Ierusalem , and did portend another more admirable and victorious Iubile to bee accomplished in the same place ; of which * elsewhere . This for the present might witnesse to Hezekiah and the people , that rather then one tittle of Gods Covenant with David should fal to the ground , the host of heaven should leave their station , and keepe garrison on earth . A little after this miraculous deliverance , the Sun is compelled to goe fifteene degrees backwards , for setting forward the course of Hezekiah his life , whom Death and Fate had now , in the worlds sight , arrested . God hereby testified unto Prince and People , that if they would continue such in health , as they were in sicknesse , so well-minded in peace and prosperity , as they had beene in strait siege , or other distresse of war : Ierusalems good dayes might become as certaine and constant , as the dayes of heaven ; seeing that great light , which was appointed from the beginning to rule the day , did now give place to Hezekiahs prayers . But most of this people were most unlike their Prince , albeit even he , after he had received those two miraculous pledges of Gods loue , did not render according to the reward bestowed upon him . 2 Chron. 32. v. 25. For his heart was lifted up , therefore there was wrath upon him , and upon Iudah and Ierusalem . Notwithstanding , Hezekiah humbled himselfe for the pride of his heart ( both he and the inhabitants of Ierusalem : ) so that the wrath of the Lord came not upon them in the dayes of Hezekiah . 7 After the yoake of Ashur was taken from off this peoples neck , many of them became wanton , others secure , as not suspecting that a Cockatrice should spring out of this Serpents root , that his fruit should be a fiery flying Serpent . Isai . 14. v. 29. Vnto Hezekiah himselfe , though a most wise and prudent King , the Babylonian tyranny , being now in his infancy , did seeme by nature mor● mild and gentle , than the Assyrian had beene . And not content to entertaine the King of Babylons Ambassadors with curtesies sutable to their congratulations , he shewed them his treasury and all the good things wherwith the Lord had blessed him : willing ( perhaps ) to give their master and the world to wit , that notwithstanding the former wars and exactions , hee was no begger ; but a fit confederate for neighbour Princes , to curbe the insolency of the Assyrian , whose strength though much abated by the terrible blow , which the Angell of the Lord had given Senacheribs host , was not quite broken till many yeares after . But the Prophet knew this fawning whelpe to be of wolvish kinde , and discovered those implanted seeds of cruelty in him , which when they came to be ripe , would be more noysome to the Kings and Princes of Iudah , than his predecessor the Assyrian had beene . Isaiah said unto Hezekiah , Heare the word of the Lord : Behold , the dayes come , that all that is in thy house , and that which thy fathers have laid up in store unto this day , shall be caried unto Babylon : nothing shall bee left , saith the Lord. And of thy sonnes that shall issue from thee , which thou shalt beget , shall they take away , and they shall bee Eunuches in the palace of the King of Babylon . 2 King. Chapter 20. vers . 17 , 18. 8 Any Heathen which had held Esaias for an undoubted Sooth-sayer , would instantly have concluded hence , that the captivity of Hezekiahs successors , and all the miseries which the Babylonian afterwards brought upon Iudah and Ierusalem , were absolutely fatall , altogether impossible to be avoided . And many good Christians ( perhaps ) will question , whether the plagues here threatned , were not from this point of time , necessary in respect of the Divine Decree . To answer this question by interrogation : Why should not the spirit of the Prophet Esay be as truly subject to the former propheticall rule , as Micahs was ? Now God , according to that rule , was ready to repent him of all the evill , which he had threatned , whensoever the people should repent them of whatsoever they had done . The Lord had given Hezekiah and his successors a farre larger and longer time , for preventing the evill which Esay threatned , than they had for avoiding the doome denounced by Micah . The very tenour of the denunciation made by Esay , shewes them a ready meanes for preventing the woe denounced ; so they would have laid it to their hearts , or followed the advise of succeeding Prophets . But mortality must needs be rife , where variety of diseases and multitudes of unskilfull Empyricks do meer . The common transgressions of the people , are the epidemicall diseases of States : and such projects as Princes or Statesmen , without the prescript of Gods Word , or suggestion of his Providence , use for their recovery , are like unseasonable ministration of Empyricall or old wives medicines , to crased bodies . They usually invite or entertaine the destruction or ruine of kingdomes , otherwise ready to depart . Not the best amongst the Kings of Iudah , but were smatterers in empyricall or secular policy . Some were more , some lesse , all too much given to put confidence in multitude of men and store of treasure . And for increasing this supposed sinew of Warre and nutriment of Peace , they used meanes , neither warrantable by Gods written Law , nor by the rule of charitie . To prevent this mischiefe which is the root of all evill , what perswasion could be more fit or pertinent , than this prediction of the Prophet : That the wealth which Hezekiah and his fathers had heaped together , which his successors would be too carefull to increase , would in succeeding ages steale their children , for whom it was provided , from them , and make them miserable captives in a forraigne Land. To heape up riches we know not for whom , is a vanity ; to heape them up with care and toile to the destruction of our best private friends , and advancement of the publike enemy , is the extremity of folly mixt with misery . Had Hezekiah his successors beene as ready to aske counsell of Gods Prophets as of Politicians ; these could have instructed them , that the miseries foretold by Esay , were fatall unto covetousnesse and unconscionable care for posterity ; yet not simply necessary after covetousnesse was much increased in Hezekiahs successors . For long after the going out of this decree , whensoever the Princes of Iudah repented for their owne oppression , and the oppression of their fathers , the Lord repented him of the plagues denounced , and shewed himselfe ready to remove the oppressor from them . And though in penitency in other sinnes , did in part concur ; yet continuance in violence and oppression , was the principall string and fatall cord , by which the Princes of Iudah did draw captivity upon themselves and their children , and desolation upon the City . 9 To passe over the various alternation of Iudahs and Ierusalems different fates , in the dayes of Manasses Ammon , and Iosias , and come to Iehoikim , Iosias sonne , in whose dayes the inveterate disease of Iudah came to a Crisis : Did not thy Father ( saith the Prophet Ieremy to this untoward and Prince ) eate and drinke , and doe judgement and justice , and then it was well with him ? He judged the cause of the poore and needy , then it was well with him : was not this to know me ( saith the Lord ? ) But thine eyes and thy heart are not , but for thy covetousnesse , and for to shed innocent blood , and for oppression , and for violence to doe it . Therefore thus saith the Lord concerning * Iehoiakim the son of Iosiah King of Iudah , They shall not lament for him , saying , Ah my brother , or ah sister : they shall not lament for him , saying , Ah Lord , or ah his glory . He shall bee buried with the buriall of an Asse , drawne and cast forth beyond the gates of Ierusalem . Ier. 22. vers . 15 , 16 , 17 , 18 , 19. Shortly after the execution of this sentence upon Iehoiakim in full measure , Ieconiah his son , with other of the royall seed , according to Esaias former prophesie , were caried captives unto Babell , and all or some of them made Eunuches . Howbeit the execution of the same decree upon Zedekiah and such as were yet left behinde , was not as yet unavoydable , or meerly fatall ; but such notwithstanding they made it at last by continuance of like covetousnesse and oppression . When the City was more narrowly besieged by the Chaldean , than it had beene by the Assyrian : the Lord of hosts calls for the Aegyptian , as he had done for the King of Cush , to remove the siege . The libertie and respiration which Zedekiah and his besieged people in the meane time got , being much greater then Hezekiah had for two years space together ; was a true pledge of Gods antecedent will , which in part they had fulfilled , and which should undoubtedly have beene fulfilled in greater measure for their good , so they had used this liberty to Gods glory ; or gone on so well in this time of breathing , as in their distresse they had begun . Ye were now turned , and had done right in my sight , in proclaiming liberty every man to his neighbour , and ye had made a covenant before me in the house which is called by my name . But ye returned and polluted my name , and caused every man his servant , and every man his hand-maid , whom hee had set at liberty at their pleasure , to returne ; and brought them into subjection , to be unto you for servants and for hand-maids . Therefore thus saith the Lord , Yee have not hearkned unto me , in proclaiming libertie every one to his brother , and every man to his neighbour : behold I proclaime a liberty for you , saith the Lord , to the Sword , to the Pestilence , and to the Famine : and I will make you to be removed into all the Kingdomes of the Earth , &c. Ier. 34. v. 15 , 16 , 17. And Zedekiah King of Iudah and his Princes will I give into the hands of their enemies , and into the hand of them that seeke their life , and into the hand of the King of Babylons army which are gone up from you . Behold , I will command , saith the Lord , and cause them to returne to this City , and they shall fight against it , and take it , and burne it with fire , and I will make the Cities of Iudah a desolation without an inhabitant . ver . 21 , 22. 10 Too much skill in secular policy made them put too great confidence in the strength of Aegypt : and this confidence in the helpe of man , made them secure , whilest they were conscious of breaking the Covenant which their Fathers had made , and they lately renewed with their God. The probabilities of the Aegyptians success against the Chaldean , were ( in all politique esteeme ) very great : and likely it is that the Chaldeans were brought back againe with speed unto Ierusalem by the speciall hand of the Almighty , that they might execute his judgements upon this rebellious people . How necessary , how fatall and unevitable the execution of his consequent will alwayes becomes , where his antecedent will hath beene thus openly and wilfully neglected , may best be gathered from the same Prophets reiterated threats unto this people , resuming ( as it seemes ) their former vaine confidence of the Chaldeans finall departure , after his forementioned prophecy to the contrary . Ier. 37. ver . 9 , 10. Thus saith the Lord , deceive not your selves , saying , The Chaldeans shall surely depart from us : for they shall not depart . For though ye had smitten the whole army of the Chaldeans that fight against you , and there remained but wounded men among them ; yet should they rise every man in his tent , and burne this Citie with fire . To extinguish this flame , or prevent the extinction of Zedekiahs royall race and Iudahs earthly glory , there was no possibility left , so long as they wrestled with Fates , and made policie their strength : yet was there after this time , a possibility , as true , as Gods promise can make any , for escaping à tanto , though not à toto ; a possibility for Zedekiah to have kept himselfe and his family in a better estate , then they afterwards enjoyed ; a possibility to have left the City and Temple standing , after death had disposed of them ; so he would at the time appointed by God , have submitted himselfe unto the King of Babell , unto whom he had sworne allegiance . Then said Ieremiah unto Zedekiah , Thus saith the Lord the God of Hostes , the God of Israel ; If thou wils assuredly goe forth unto the King of Babylons Princes , then thy soule shall live , and this Citie shall not bee burnt with fire , and thou shalt live and thy house . But if thou wilt not goe forth to the King of Babylons Princes , then shall this City bee given into the hands of the Chaldeans , and they shall burne it with fire , and thou shalt not escape out of their hand . Ier. 38. ver . 17 , 18 And Zedekiah the King said unto Ieremiah ; I am afraid of the Iewes that are fallen to the Chaldeans , lest they deliver mee into their hand , and they mocke me . But Ieremiah sayd , They shall not deliver thee : obey , I beseech thee , the voice of the Lord , which I spake unto thee : so it shall bee well unto thee , and thy soule shall live . But if thou refuse to go forth , this is the word which the Lord hath shewed me . And behold , all the women that are left in the King of Iudahs house , shall bee brought forth unto the King of Babylons Princes , and those women shall say ; Thy friends have set thee on , and have prevailed against thee : thy feet are sunke in the mire , and they are turned away back . So they shall bring out all thy wives , and thy children to the Chaldeans , and thou shalt not escape out of their hand , but shalt be taken by the hand of the King of Babylon : and thou shalt cause this Citie to bee burnt with fire . &c. vers . 19 , 20 , 21 , 22 , 23. 11 This last neglect of Gods antecedent will , so often revealed for his good , procured the speedy execution of his consequent will without all possibility to avoid it . Not a title of Ieremies or Ezekiels prophesie , which his * Politicians sought to set at variance , but is exactly fulfilled upon him , and so is Micahs prophesie upon this Citie . The manner how Ieremies and Ezekiels prophesie , which seeme to contradict each other , were both fulfilled , is admirable , and might well move a man , not well acquainted with the nature of prophecies and Gods speciall providence , to think the Fates had plotted his ruine . But this particular argument is prosecuted elsewhere more at large . 12 To recapitulate the summe of many arguments to like purposes vnto every possible choise or resolution made by man , whether concerning matters private or publique , there is a distinct correspondent successe allotted by the omnipotent and immutable Decree . Every actuall choise or resolution , is as the drawing of a new lott , whose just price or recompence , be it good or bad , is instampt upon it from eternity . And for the awarding or payment of it in due time , the whole host of Gods creatures stand bound by the very tenour of their beeing or dependancy upon their Maker . Seeing all of them were made by his word , and are continued by his meere will and pleasure ; sooner shall they forfeit their very beeing , and be resolved into nothing , than the least tittle of Gods will , concerning any creature , should not be fulfilled ; or , that successe , be it good or bad , should not be awarded to private men or publike States in that exact degree and measure , which God from eternity hath appointed . From ignorance of this essentiall subordination , which fate or conspiracy of second causes , have unto Gods irresistible providence , who by his infinite creative power , can at all times dissolve their combination , or compose them anew , by wayes to man for number incomprehensible , as pleaseth him ; the wisest amongst State wizards have erred and do erre more grossely in assigning the causes of Kingdomes ruines or erections , or in prognosticating the successe of politick skill , than a vulgar Astronomer should do , which would take upon him to foretell the peculiar disposition of the Ayre or weather in every place throughout this Iland , for every houre of the yeare following . The observation which many of them gather from the inspection of times present or past , are of as little use for future ages , as an Almanack of this yeare , is for the yeares following . Sooner may moderne Scholars prove extraordinary Husbandmen , by observing Virgils Calender of the rising and setting of Stars , or other rules of that ancient husbandry , which he describes ; than pragmaticall wits become wise Statesmen by reading Tacitus , Livy , or others , better acquainted with the mysteries of State , or Princely secrets , than with Gods providence or with the Almighties Decree concerning the successe of their projects . Though that decree bee as He is most immutable , yet the variety of mens dispositions , especially in sundry ages , is greater than any alterations in the heavens ; the divers conjunctions or oppositions of mens wils to his , are more then can be found amongst the Starres . Now it is his immutable will to render unto every people and nation , according to the degrees of that conformity or dissonancy , which they hold ; with his mercy , bounty , or justice , or with his most holy will. CHAP. 25. Of the sudden and strange erection of the Macedonian Empire , and the manifestation of Gods speciall providence in Alexanders expedition and successe . 1 ARISTOTLE * being born when Greece did flourish , and living when the Halcyon dayes of Macedon beganne to dawne , would gladly tie the light of GODS countenance , which in his full age was inclining to the Meridian of Greece , unto the situation of his Country , and disposition of his Countrimen , whose politick vertues , in his Philosophicall vanity , were intailed to the peculiar temper of that clime . The people ( saith hee ) that live in cold countries , and in Europe ( as distinct from Greece ) are stout and hardy , but not so wise and politick ; more free then civill , much apter to be their owne men then their neighbours masters . The Asiatickes ( that want no wit ) are destitute of courage : therefore they remaine in servitude and subjection unto others . The Grecians as they enjoy the middle place for situation , so they participate with the Asiaticks for wit , and colder countries for courage , in such proportion , as enapts them to preserve their libertie , and to beare rule and soveraignty over others . Many Comets at their first appearance , are usually mistaken for fixed Starres , reputed next in glory unto the Moone ; untill their parallax bewray their place , and their sudden end discover their orginall to bee corruption . Thus the brightnesse of the Grecian Monarchy , whilest it was in rising or comming unto its height , misperswaded their hearts whose eyes it dazeled , that it was to endure like the daies of heaven ; whereas it proved but like the glistring bubbles of the morning dew , which dissolve with the strength of those beames , that gave them lustre . This is the onely difference : the period of their splendor falls in the compasse of an houre , and Comets usually continue not many months . Wheras the rise and fall of Kingdomes commonly outreach any one mans age or observation , and such as follow marke the occurrences of their owne times more then their connexion with former . Whence it is , that secular politicians are alwayes learning , and never attaine unto the knowledge of what they seeke . Howbeit , Aristotle lived long enough to have seene his error , for Alexander ( I take it ) did dye before him , and with Alexanders life the light of Macedon was extinguished , and the glory of Greece much eclipsed and abated . And though neither Greece nor Macedon have changed their clime or site , yet Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Keene Cocks of the game , have proved as arrant Cravens since , as the Asiaticks in his time were ; as any Europe ever hatched : infamous for effeminatenesse under the Romanes , so deeply infected with the Asi-aticke luxury , that their very nature seemed to be tainted with servility , and to sollicite that barbarous yoake , which for a long time hath been laid upon them . But their present estate stands in more need of our prayers , then their fore-elders did of our censure . To returne unto their best times . 2 Never had any Monarchy on Earth save one ( if happily that may be called a Monarchy ) either so speedy an erection or so sudden a dissolution , as the Macedonian had . The true reason of its sudden dissolution , as a * Writer in this case unpartially tells us , was , because the Foundation of it was laid by perjury . The true cause of its swift erection , was partly the execution of Gods justice upon the Persian , and other Nations communicants with him in his present luxury , partly the accomplishing of Gods antecedent will for the good of his Church , as is * elsewhere specified . In Aristotles time , Alexander was , as Nebuchadnezzar had beene Gods scourge or hammer to bruise all Easterne Nations . 3 The incredible successe of Alexanders furious attempts were such , as no Heathen which outlived him , could ascribe unto policy , wealth , or strength , or whatsoever meanes meerly humane . Amongst others , the heroicall Romane Poet so describes his beginnings and proceedings , as if the Fates had used his restlesse instinct to purchase same , but as a spur to make him runne the race , and his sudden death as a curb to check his fury , lest he should transgresse the bounds that they had set him . — Macedum fines , latebrasque suorum Deseruit , victasque patri despexit Athenas , Perque Asiae populos fatis urgentibus actus Humana cum strage ruit , gladiumque per omnes Exegit gentes : ignotos miscuit amnes ; Persarum Euphraten , Indorum sanguine Gangen : Terrarum fatale malum , fulmenque quod omnes Percuteret pariter populos , & sydus iniquum Gentibus . oc●ano classes inferre parabat , Exteriore mari , non illi flamma , nec undae , Nec sterilis Libye , nec Syrticus obstitit Ammon . Isset in occasus , mundi devexa secutus , Ambissetque polos , Nilumque à fonte bibisset : Occurrit suprema dies , naturaque solum , Hunc potuit finem vesano ponere Regi . Lucan . lib. 10. Sed cecidit Babylone suae , Parthoque verendus . Pro pudor ! E●i propius timuere sarissas , Quam nunc pila timent populi : licet usque sub Arcton Regnemus , Zephyrique domos , terrasque premamus Flagrantis post terga Noti : cedemus in ortus Arsacidum domino , non foelix Parthia Crasso Exiguae secura fuit provincia Pellae . Lucan . ibid. The Easterne Nations ( to our shame ) The Grecian pikes did dread More than they doe the Romans dart , Whose soveraignty is spred Through Climates hot , and Climates cold ; Through all the winds that blow . Did not proud race of Arsacus , Vs in the East o're-crow . Yet Parthia stout , which , ( unreveng'd ) Drunke Roman Crassus blood , To little Pella , on safe termes , Of conquer'd Province , stood . 4 ▪ Some passages in this Poet may serve as a Motto to Apelles his devise , who painted Alexander with a thunderbolt in his hand ; as if hee had beene appointed for a sudden terrour to Nations farre and near , astonishing more places with dread of his swift approach , then felt his stroke . But whatsoever the Poet or Painter could expresse , was more excellently represented by Gods Prophet , many yeares before Alexander or Darius was born . And as I was considering , behold , an hee Goat came from the West on the face of the whole earth , and touched not the ground : and the Goat had a notable horn betweene his eyes . And hee came to the Ramme that had two hornes , which I had seene standing before the river , and ranne unto him in the fury of his power . And I saw him come close unto the Ramme , and he was moved with choler against him , and smote the Ramme , and brake his two hornes , and there was no power in the Ramme to stand before him , but hee cast him downe to the ground , and stamped upon him ; and there was none that could deliver the Ramme out of his hand . Therefore the hee Goat waxed very great , and when he was strong , the great horne was broken : and for it came up foure notable ones , towards the foure windes of heaven . Dan. 8. ver . 5 , 6 , 7 , 8. What should move the Prophet to compare the Kingdome of the Medes and Persians to a * Ramme , or what the comparison did in particular portend , is not so usefull for me at this time to know , nor so easie to finde , as the mysticall portendment of his resembling the Macedonian Kingdome to a Goat . The Macedonians in Daniels time , and untill Philip of Macedons time ( who as * Alexander in his choler , upbraided them , first made them Gentlemen ) were poore shepheards or goath●ards scarce able to defend their owne mountaines ; no way likely to assault the Persian in his owne Land. Now as the swiftnesse of Alexanders expedi●ion , and the fiercenesse of his onset upon Darius , is lively resembled by a Goat running to push ; so his tender yeares are excellently characterized in the Hebrew , which is verbatim hircus caprarum , which properly signifies rather a Kid , then a Goat come to full growth ; or a male kid that followeth the Damme . For , Alexander , when hee undertooke this expedition against Darius had more of his mothers countenance , then of his fathers . But the yonger he was , the more ready he was to conceive hope of victory against all hope in the forecast of man. His too much haste had procured worse speed , unlesse he which had raised up his spirit to this attempt , had a while arrested him with sicknesse at Tharsis . His abode there and at Solis to sacrifice for his recovery , made Darius presume that hee had runne himselfe out of breath , and durst not looke upon his puissant host , much lesse abide his push . And in this errour , into which his owne and others presumptuous confidence , in the multitude and magnificence of his army , had led him , he makes haste to follow after Alexander , who , before either knew of others removall , was gotten beyond him . The circumstances of their mutuall errour and of their conflict , are so consonant , to the Prophets predictions , that I must beleeve the same God , which decreed Absalons fal by overthrowing Achitophels counsell , had now fully decreed to ruinate the Persian Monarchy , by suffering Darius to listen more unto his flattering braggards , then unto the mature advice of Amyntas . This wise * Captaine , by birth a Macedonian , well knowing Alexander to be of such a forward spirit , as would scorne either not to seeke his adversary any where , or not to incounter him wheresoever he found him ; counselled Darius to expect him in the plaine of Assyria , whither he assured him that hee would shortly come , though to the great disadvantage of the Grecians : But that advantage which Alexander scorned to seeke , the Lord mighty in battaile , vouchsafed to give him , as Alexander himselfe freely acknowledged , after he knew where Darius his army was encamped . Although hee could hardly be brought to beleeve that Darius had left his station and marched toward Cilicia , untill his Scouts brought him certaine word that he had his adversary in his hands , so it would but please him to put them forth whilest time served to take him . But the Historians censure of Darius his fatall miscariage , will give the ingenuous Reader better satisfaction , then any discourse can be made upon it . To excuse his folly in not hearkning to Amyntas , which had beene too grosse if it had been meerly naturall , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which the Translator misinterprets , when he saith , Ac fortasse Deus illum eo loci adduxit . The Authors words import thus much in English : Assuredly some divine misfortune led him into that place , in which his horsemen , his chiefest trust , would doe him no * service , wherein nor multitude of men , nor store of munition , could advantage him , being so straitned that he could not make any true representation of the gaudinesse or goodlinesse of his army . It was a place so fit as Alexanders Counsell of Warre , could not have made choise of a fitter for delivering vp the Scepter of Persia into his hands . 5 Alexanders sollicitous , though superstitious care to render thankes or supplications for good successe unto the reputed Gods of every place where he touched in this expedition , is to me a sufficient testimony or assured signe , that he had taken certaine notice of some peculiar divine instinct impelling him to undertake it . And not knowing from what speciall God this instinct or impulsion came , he tendred his service unto all he knew . * Iosephus his narration of his devotion at Ierusalem , and great respect of Gods High Priest there , sutes well with his usuall demeanour towards other Gods , related by this Heathen Writer , and is not improbable from his princely kindnesse unto the Iewes , to whom he allotted free habitation in the City called by his owne name . Vide Dion . 6 Many particulars not impertinent to this discourse , I leave to the ingenuous Readers observation , that shall be pleased to peruse Diodorus Siculus , Arianus , or Quintus Curtius . These present rightly applyed , may asswage that declamatory humour of some pedantick politicks , which would have Alexanders strange successe to be the naturall issue of Macedonian valour , and Asiatick effeminatenesse . Such collections might bee tollerated in a young Student appointed to make a theame or declamation in praise of masculine or frugall spirits , or in dispraise of feminine luxury . Howbeit these politick conjectures , are rather imperfect , than altogether untrue : whether the Authors of them did apprehend so much or no , I know not , but certaine it is , their opinion supposeth a Divine truth , which they expresse not . It is not improbable in true Divinity , that the Persians were plagued as for many other sinnes , so in speciall for their riot & luxury , and that God to give them notice hereof , did make speciall choise of the Macedonian to bee his scourge ; a people remarkable in those dayes for austerity of life and masculine behaviour . For so it is usuall with the just Lord to upbraid those whom he severely punisheth for some predomiant vice , with some contrary vertue in them , by whom he punisheth , as elsewhere is exemplified more at large out of * Salvianus . But unlesse the Lord had otherwayes disposed of time and place , the Persian horses were not so effeminate or cowardly , but they might easily have put the Macedonian pikes to flight , or trampled the footmen under their feet , as Darius Courtiers proudly bragged before their encounter . But pride goes before destruction , and God for this ●●●●on brought them into those straits , wherein they might perceive and see the truth of what his Prophet had said , An horse is but a vaine thing , neither shall hee deliver an● by his great strength . Psal . 33. 17. And againe : Woe to them that goe downe to Aegypt for helpe , and stay on horses , and trust in charets , because they are many , and in horsemen , because they are very strong : but they looke not unto the holy One of Israel , neither seeke the Lord ▪ Isaiah 31. ver . 1. I should think my selfe infideli deteriorem , worse then the Heathen Writer , if I did not derive Alexanders victory over Darius , from the divine decree : The time appointed ( to use his * words ) was now come , that the Macedonian should take the Empire of Asia from the Persians , as the Persians had taken it from the Medes , and the Medes from the Assyrians . Now who is it that can appoint the times , but hee which sitteth above the circles of the heavens , and moveth all things , being himselfe immovable ? CHAP. 26. Of the erection of the Chaldean Empire , and of the sudden destruction of it by the Persian , with the remarkable documents of Gods speciall providence in raysing up the Persian by the ruine of the Chaldean Monarchy . 1 THe weapons of war woūd more or lesse , according to their skill or strength that weild thē . So is the whole strength of warre it selfe ; so is the might and policie of every Kingdome more or lesse successefull to friends , or hurtfull to foes , according to the proportion which it holds , with his will or purpose , who is enstyled the Lord of hosts , the Lord mighty in battaile . * Vnlesse the Grecians had beene generally lyable to the Aegyptians censure [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Grecians are alwayes children ] in true antiquity , Aristotle might have informed himselfe and his followers , that the Assyrians , and other inhabitants of the southerne coasts of Asia , had sometimes beene a people so fierce and terrible in war , that Alexander attended with the whole strength of Macedon , would have beene but as a flock of Sheepe or an herd of Goats to an host of Wolves or Lyons . Whilest Tiglath Pelezer , Senacherib , and other Kings of Assyria , were Hammers in the hand of God , who could resist them ? The strength of these Assyrians was so great , that the Prophet foresaw the sudden advancement of the Chaldeans to the like or greater height or strength , would hardly be beleeved by neighbour Nations , Iew or Gentiles , untill they felt it to their smart . * Behold ye among the Heathen , and regard , and wonder marvellously : for I will worke a worke in your dayes which ye will not beleeve , though it be told you . For loe , I raise up the Chaldeans , that bitter and hasty nation , which shall march through the bredth of the Land , to possesse the dwelling places that are not theirs . They are terrible and dreadfull : their judgement and their dignity shall proceed of themselves . Their horses also are swifter then the Leopards , & are more fierce then the evening Wolves , and their horsemen shall come from far , they shall flye as the Eagle that hasteth to eate . They shall come all for violence : their faces shall sup up as the East winde , and they shall gather the captivity as the sand . And they shall scoffe at the Kings , and the Princes shall bee a scorne unto them : they shall deride every strong hold , for they shall heape dust and take it . The true and finall reason , as well of the Assyrians as the Chaldeans sudden greatnesse and successe in battaile , was the accomplishment of Gods consequent will upon Israel and other neighbour Countries , growne , by speedy increase of their iniquitie , slaughter-ripe . Howbeit , the power it selfe or successe of these two Monarchies was a sure pledge of Gods antecedent * will for their owne greater good ; so they had gratefully acknowledged his goodnes in making them so great . But when these Battaile-Axes began to lift up themselves against him , which hewed the Nations with them ; he abated their edge and softned their temper . Of Nebuchadnezzar , whose excessive pride had made him prouder then the rest , that Oracle was verified in an exquisite sense : * Man being in honour had no understanding , but became like the beast that perisheth . And that other remnant of the last forecited prophecie , was literally fulfilled in him , of whom it was meant ; Then shall his minde change , and he shall passe over , and offend , imputing this his power unto his God. Habak . 1. v. 11. And Balshashar his sonne not taking warning by his humiliation , nor by the hand writing upon the wall , was surprized with sudden destruction , either the selfe same night wherein the hand was seene writing , or ( which is more probable ) the same night of some yeare following . He had filled the measure of his fathers sinnes , as full with iniquity , as the boules wherein he caroused were with wine ; and that being full , to drinke the cup of Gods wrath was to him at that time , necessary . 2 Now according to the Chaldeans growth in former iniquity , the prosperity of the Medes and Persians did daily increase , and their successe in warre , become every day more assured , than formerly it had beene , and at length ( in such a sense as hath beene observed ) altogether fatall . The frugality of their private life , and publique discipline , specially in warre , were qualifications without which ( perhaps ) the Lord would not so highly have advanced them , or used them as his instruments in this service . But even these , and all other morall vertues , unto which the Politician ascribes their good successe , were proper effects of Gods consequent will , now absolutely set to plague the Chaldeans , and of his antecedent will for Israels redemption ; sure tokens withall , of his love unto these Conquerors . The Historicall syncerity of Xenophons intentions , or literall truth of his ingenuous relations , have not beene so much disparaged by any other pretences what soever , ( if by any other at all ) as by the heroicall sweet exemplary disposition of his admired Cyrus , by his dexterity in consultations , and the extraordinary speedy successe of what hee put in execution . Whatsoever Xenophon hath said concerning his successe , it doth not so farre exceed the unsuspected stories of Alexanders swift growth in fame and greatnesse , as that did the greatest increase or excesse , which any one Generall , ( though much longer live'd than Alexander was ) or which any one age did ever bring into the Romane State. The * best spirits which Rome had bred , whilest they lookt on Alexanders picture , and the Map of his conquest , were ashamed of their owne dulnesse and slow progresse of their victories . The Parthian though not so masculine and valorous as in Alexanders time he had beene , was able , in Pompeys . judgement , to have given Caesar the check , after his Pharsalian victory . And in this perswasion Pompey had sought 〈◊〉 from him , had not Ca●●es indignation at the motion deterred him : Si servère potes , miserum quid decipis urbem ? 3 The ods of antiquity betweene Cyrus , Alexander , Caesar and Pompey , and other circumstances of severall times , being rightly allowed ( according to the rate of * former discussions to this purpose , ) will make the credit of Xenophon in his institution of Cyrus , of Arianus , and Quintus Curtius , in their Histories of Alexander , and of the best Romane Writers from Livie downewards , to any unpartiall Examiner , much what eaven . Or what if Cyrus , as he is set forth by Xenophon , did in his infancie , youth , or maturity , ( all odds and allowances of antiquity rightly made ) farre excell Alexander , Pompey , Caesar , or any other whosoever that lived after him , as well in dexterity of wit , as in exemplary disposition of life , military or civill : all this may , without any just suspition of Poeticall fiction , without the least transgression of a faithfull Historians bounds , bee referred unto a more intimate , more placid , and more loving touch of that Spirit , wherewith , all that much excelled others in any age , have beene in some measure or other inspired , and incited to those exploits which have beene performed by them . I cannot blame the latter Romane Heathen for mistrusting Xenophons relations in the forementioned booke ; but surely , that Christian which will not acknowledge some extraordinary * fruits of Gods peculiar calling , of his professed fatherly institution , instruction , and protection of Cyrus , shall much forget himselfe . Thus saith the Lord to his anointed , to Cyrus , whose right hand I have holden , to subdue Nations before him : and I will loose the loynes of Kings to open before him the two leaved gates , and the gates shall not be shut . I will goe before thee , and make the crooked places straight ; I will breake in pieces the gates of brasse , and cut in sunder the barres of iron . And I will give thee the treasures of darknesse , and hidden riches of secret places , that thou maist know , that I the Lord which call thee by thy name , am the God of Israel . For Iacob my servants sake , and Israel mine elect ; I have even called thee by thy name : I have surnamed thee , though thou hast not knowne me . I am the Lord and there is none else , there is no God besides me : I girded thee , though thou hast not knowne me . That they may know from the rising of the Sunne , and from the West , that there is none besides me ; I am the Lord , and there is none else . Isai . 45. ver . 1. usque ad 7. The Spirit of God ( so farre as my remembrance or observation serves mee ) doth not elsewhere vouchsafe to grace any Heathen Prince with such honourable titles , or affable speeches as these here mentioned are . Of Gods owne people , but few were called by their names , before these were imposed by men . This is the prerogative of such as were types of the true Emanuel . The very * characters , which the Heathen have made of Cyrus his amiable cariage towards men , his devotion , and vigilant care to testifie his thankfulnesse towards the Gods for his good speed , are evident tokens of this his speciall calling to the present service , and of his seeking to expresse himselfe in outward * performances : albeit young Samuel-like , he could not distinguish the callers voice , wanting an Ely to instruct him ; yet can no Atheist bee so impudent as to surmis● that Esay , leremy , and Xenophon , should conspire like partners to make a faire game by seeing one anothers hands . For what common stake could they hope to gaine by this practice ? but to omit generalities for justifying Xenophon and Herodotus in relating such rare documents of Cyrus his infancy ( albeit these being compared with the former prophecie and sacred relations concerning Salomon , or others whom God hath called by name , are in themselves capable enough of credit : ) we will descend to such particulars in Heathen Writers , as are consonant to the sacred passages , concerning the Babylonian warre , and may serve to set forth the wisedome and providence of God in effecting his good purpose towards the captive seed of Abraham . for ( according to the intent and purport of the former Prophecy ) the Reader is alwayes to beare in minde , that the true and finall cause of Gods extraordinarie blessings upon Cyrus , and of his conquest of the Babylonians , was the appointed deliverance of his chosen people , and the manifestation of his power and wisdome to the ends of the world . 4 A man of moderne experience in treatise of Leagues , and but of speculative acquaintance with the difficulties which interpose to hinder the association of lesser Segniories against mighty neighbour Monarcks , would happely deeme that Xenophon had framed his relations of Cyrus his successe , in linking bordering Nations to the Medes and Persians , by the modell of some Academicall canvas , or suit for some annuall office amongst fellow Citizens . The Armenians , the Hyrcanians , the Cedrosians , with many other naturall subjects to the Babylonian , all unacquainted with the project at the beginning , come over unto Cyrus with as great facility and speed , as if there had beene no greater danger in undertaking this doubtfull and ( in common experience ) most desperate war , than in giving a free voice to one competitor before another in a free and popular State. But Xenophon was not so meane a contemplative Scholar , as to commit so foule a solaecisme as this had beene ; albeit his pupose had beene to poetize in these narrations . Poeticall fictions must beare a true resemblance of probability . Truths themselves must bee set forth in their native colours , although they appeare to ordinary experience , most incredible . Such was the successe of Cyrus in the former businesse ; if it were to bee deriued onely from his owne witt or contriuance . But Xenophon might have good historicall reasons not to suspect the Persian annalls or Persians reports of Cyrus , as we haue sacred authoritie to beleeue the matters reported by them . He that called Cyrus by his name before hee was borne , and had now set him vp as Competitor with the Babylonian , for the Asiaticke Monarchie , had layd the plot , and made the canvas for him before hee set forth : and ( which is principally to bee obserued ) had giuen publick warning to those Nations , which Xenophon mentions ( more then threescore yeares before ) to bee ready with others in armes against Babell : * Set up a standard ( saith Ieremie ) in the land , blow the Trumpet among the nations : prepare the nations against her : call together against her the kingdomes of * Ararat , Minni , and Ashchenash : appoint a Captaine against her : cause her horses to come up as the rough Caterpillers . Prepare against her the nations with the Kings of the Medes , the Captaines thereof , and all the Rulers thereof , and all the land of his Dominion . And the land shall tremble and sorrow : for every purpose of the Lord shall be performed against Babylon , to make the Land of Babylon a desolation without an Inhabitant . It is intimated by another * Prophet , that the Lord would have these prophesies concerning Babylon so remarkeably fulfilled , that all the world might take notice of them : The Lord answered mee and said ; Write the vision , and make it plaine upon tables , that he may runne that readeth it . For the vision is yet for an appointed time , but at the end it shall speake , and not lye : though it tarry , waite for it , because it will surely come , it will not tarry . Behold his soule which is lifted up , is not upright in him ; but the just shall live by his faith . Yea also , because he transgresseth by wine , hee is a proud man , neither keepeth at home , who inlargeth his desire as Hell , and is as death and cannot be satisfied , but gathereth unto him all nations , and unto him all people . Shall not these take up a parable against him , and a tanting proverbe against him and say ; woe to him that increaseth that which is not his : how long ? and to him that ladeth himselfe with thick clay ? Shall they not rise up suddenly that shall bite thee ? and awake , that shall vex thee ? and thou shalt be for booties unto thē ? Because thou hast spoyled many nations , all the remnāt of the people shall spoyle thee : because of mens blood and for the violence of the land , of the Citie , and of all that dwell therein . Cyrus in the beginning of this expedition was but Cyaxarez his agent , to regaine the revolted Armeneans . The warre was managed in the King of Media his name , albeit God ( according to Esaias Prophesie ) did prosper Cyrus under him , as hee did David under Saul . The same did goe of Cyrus amongst the Medes and Persians , as it had of Dauid through the host of Israell , Cyaxarez hath slaine his thousand , and Cyrus his tenne thousand . The Monarchy was to be setled on the Persian ; Cyaxarez was feoffee in trust for Cyrus , as Saul was , by Gods appointment , for Dauid . 5 Their * taking of armes was just , and in their owne defense . Their first resolutions did reach no further , then to the safeguard of their borders , much trespassed upon by the Caldeans , untill unexpected successe & hopefull opportunities of better , daily presenting themselves without seeking , did invite them to come neerer . After they had gotten secret intelligence of the enemies estate , many new associates , and qui● possession of so much of his dominions , as would suffice to maintaine their doubled armie ; they had no hope to conquer , no purpose to besiege the Metropolies of the kingdome . That , which after a doubtfull consultation , did chiefly sway them in the height of all their strength to continue their war , was the complaint of their trusty * confederates , justly fearing lest they should become a prey to the insolent Tyrant , ( much exasperated by their revolt ) as ready , as able to take revenge upon them , if once their armie should be dissolued . The overthrow of Craesus , following upon their resolution to continue the warre , brought great accesse of new associates and fresh supplies unto their armie . Had Cyrus or his confederates understood the tenour of the Commission which the Lord of hoasts had sealed them before they undertooke this warre ; they had no question giuen the onset upon Babylon before the overthrow of Craesus , at that time when they marched by it . Their written warrant , if they could have read it , was very expresse , and their invitation to attempt , full of hope : Remove out of the midst of Babylon , and goe forth out of the Land of the Caldeans , and be as the hee goates before the flocks . For loe , I will raise and cause to come up against Babylon , an assembly of great nations from the North countrey , and they shall set themselves in array against her , from thence she shall be taken : their arrowes shall be as of a mightie expert man : none shall returne in vaine . And Caldea shall be aspoile : all that spoile her shall bee satisfied saith the Lord. Ier. 50. vers . 8 , 9 , 10. But such is the infinite wisedome of the Lord , that ignorance or concealement of his purpose from men whom hee imploies in his service , is oft-times the best meane to have it spedily executed by them . In this assembly of great Nations from the North , foretold by * Esaiah ; besides the Armenians and Hyrcanians , the Lydians and the Cappadocians , with others mentioned by Xenophon , were included , without whose presence and assistance the enterprise had beene in vaine . The opportunitie which Cyrus after his conquest of Craesus tooke , was the definite time , appointed by God , but concealed from men , perhaps from the Prophet himselfe , which pe●ned the Commission . The entire presence of these nations now assembled , and skilfully set in array , before the Citie ( as God had commanded , for representing their terrour and strength ) was yet nothing so terrible to the besieged spectators as the fame of their absence had beene , when they were ●ewer . The * magnificence of Babylons wals , did seeme to outface them in the height of their bravery , & made them contemptible in her proud childrens eyes . Cyrus himselfe despaired of doing any good by violent assault ; his chiefe hopes , were , not in the multitude of his souldiers , but in the multitude of his enemies , more easie to bee vanquished by famine , then if they had beene fewer . But this his project seemed to them ridiculous , being stored with provision for twenty yeares ; within which space , some of those companies which hee had set by course to keepe quarter before the City , would forsake him , others they hoped would become their friends , as they anciently had beene : and in this confidence , they rest secure , as if they had thought to have out-laughed their sudden destruction . 6 The doome which our Saviour gave upon the Foole in the Gospell , doth so well befit the King of Babylon , his wisest Counsellors and Followers , as if it had beene framed of purpose for them . Each of them had said unto his soule , Soule thou hast store of provision layd up for many yeares , take thine ease , eate , drinke , and be merry : but the Lord had said unto them all , by his Prophet Daniel , Yee Fooles , in this night of your merriment and solemnity of your God , shall your soules bee taken from you , and whose then shall those things be , that you have provided ? The hand which wrote that dreadfull sentence upon the wall , Mene , Mene , Tekel , Vpharsin ; was not more visible to Belshazzar himselfe , then the finger of God in all this businesse , is , or may be to such , as will conferre Xenophons Historicall Narrations , with Propheticall Predictions . 7 First * Cyrus casts his trenches neere the River , whether w th purpose to interrupt or divide its course , or only for more commodious defence of his army , or annoyance of his enemy , Xenophon expresseth a not ; Herodotus is of opinion , that this opportunity was rather taken when it offered it selfe , then sought by Cyrus , when he first began to cast his trenches . However , the trenches being made , were ready , when opportunity served , to rob the City of the deepe streame , whose naturall course was through the midst of it ; and the streame diverted from its wonted chanell , left an easie entrance for Cyrus and his army , under the wals and ●loodgate through which it passed . His stratagem to make this entrance into the City now drowned with wine , opens to us the literall meaning of divers aenigmaticall prophecies : A drought is upon her waters , and they shall be dryed up : for it is the Land of graven Images , and they are madde upon their Idols . Ier. 50. v. 38. Whatsoever Cyrus might intend , it was Ierusalems and Syons curse upon Babylon , which gave successe unto his stratagem . The violence done to me , and to my flesh , be upon Babylon , shall the inhabitants of Zion say ; and my blood upon the inhabitants of Chaldea , shall Ierusalem say . Therefore thus saith the Lord , Behold I will plead thy cause , and take vengeance for thee , and I will dry up her sea , and make her springs dry . Ier. 51. ver . 35 , 36. All these plagues here threatned , are exactly fitted to the patternes of cruelty which Nebuchadnezzar had exhibited in the destruction of the holy City , and the derision of her and other captivated Princes . Ierusalem in the present sense and fresh memory of her griefe had thus complained : Nebuchadnezzar the King of Babylon hath devoured me , he hath crushed me , he hath made mee an empty vessell : ( therefore must Babylon bee drawne dry of water ) he hath swallowed mee up like a Dragon ; hee hath filled his belly with my delicates , he hath cast me cut . Ier. 51. vers . 34. Therefore must Babylon become as heapes , a dwelling place for Dragons , an astonishment , and an hissing without an Inhabitant . vers . 37. It is significantly foretold by Habakkuk that Nebuchadnezzar had consulted shame to his house . Habak . 2. And it is the opinion of good interpreters , that the woe following should be particulatly directed unto him and to his family : Woe unto him that giveth his neighbour drinke ; that puttest thy bottle to him , and makest him drunke also ; that thou maist looke on their nakednesse . Thou art filled with shame for glorie ; drinke thou also , and let thy foreskinne bee uncovered : the cup of the Lords right hand shall be turned unto thee , and shamefull spewing shall be on thy glorie . Habak . 2. vers . 15 , 16. Divers Authors of good note have left written , whether upon any better authoritie then tradition of the Hebrews , I know not ( though that I know in many cases worthy of respect and credence ) that Nebuchadnezzar did use to make himselfe sport , by making his captive Princes drunke . This and the like insolencies the Lord avengeth upon his sonne and people : In their heate I will make their feasts , and I will make them drunken , that they may rejoyce , and sleepe a perpetuall sleepe , and not awake , saith the Lord. Ier. 51. vers . 39. and when the time appointed was come ( whether that were the first or second yeare after the hand writing upon the wall ) the Lord gave Cyrus notice of the Babylonians intended aniversary revellings , whom hee had now more infatuated , then they at other times used to infatuate themselves . Cyrus his stratagem to drie up the water , either first conceived or put in execution upon this notice of their drunken festivall , and whatsoever purposes of his that tooke effects , are all directed to the accomplishing of Gods revealed purpose or consequent will upon Babylon , as it were so many arrowes to their marke . The Lord of hoasts was the Archer , and Cyrus his bow , whose intentions against Babylon must therefore prosper , because , The Lord of hoasts hath sworne by himselfe , saying , Surely I will fill thee with men , as with caterpillers ; and they shall lift up a shout against ●hee . Ier. 51. vers . 14. There is not one clause of Cyrus his advise or exhortation to his followers , after they had found the river to bee passable , or of his proclamation after their entrance through the water-gate which Xenophon relates , but is parallell to some part or other of Ieremies Prophesies . Wee may boldly say all that Cyrus commanded , was faithfully executed , that the scripture might bee fulfilled . 8 That * which in reason might most daunt or deterre his souldiers from raunging the streets of Babylon , was opportunitie of annoyance from the tops of their flat-roofed houses . But this inconvenience Cyrus by his good foresight turnes to his advantage . If any ( sath hee ) clime up to the tops of their houses ( as it is likely many of them would ) we have God Vulcan our confederate : for their porches are very apt to take fire , their gates being made of palmetrees , & asphaltites inunctae , which will serve as oyle to cause them to take fire , and wee have store enough of torches pitch and straw to inlarge the flame after the fire be once kindled . By this meanes either we may enforce them to forsake their houses or burne both together . The execution of this stratagem would quickly amate men already affrighted with the sudden surprisall of the Citie . To this purpose , the Lord had spoken long before : The mightie men of Babylon have forborne to fight : * they have remained in their holds : their might hath failed , they became as women : they have burnt their dwelling places : her barres are broken . Ier. 51. vers . 30. One post shall runne to meete another , and one messenger to meet another , and shew the King of Babylon that his citie is taken at one end . And that the passages are stopped , and the reedes they have burnt with fire , and the men of warre are affrighted . verse 31 , 32. Xenophon tels us , that after Cyrus had given Gobrias and Gadatas in charge to conduct the Armie with all speede to the Kings Palace : Si qui occurrebant , of such as * came in their way , some were slaine , others retired againe into the citie , others cryed out . That which made the noyse more confused and the danger lesse apprehended , was , that Gobrias and his souldiers being Babylonians by birth , did counterfaite the roaring of that unruly night . Whatsoever occasion of distast or implacable discontent the proud King had given to these two captaines , ( whether those which Xenophon reports or others ) the finall cause of that successe , which their bloody intentions against their native King did finde , was the accomplishment of Gods will reuealed against him for his Grandfathers crueltie against Ierusalem , whereof being gently warned by Gods Prophet , he no way repented , but added gall to wormwood , and thirst to drunkennes , O thou King , the most high God gave Nebuchadnezzar thy * father a kingdome , and majestie , and glorie , and honor . And for the Majestie that he gave him ; all people , nations , and languages trembled and feared before him : whom he would , he slew ; and whom hee would , he kept alive ; and whom hee would , hee set up ; and whom hee would , hee put downe . But when his heart was lifted , and his minde hardened in pride : he was deposed from his Kingly throne , and they took his glorie from him . And hee was driven from the sonnes of men , and his heart was made like the Beasts , and his dwelling was with the wild Asses : they fed him with grasse like Oxen , and his body was wet with the dew of heaven , till hee knew that the most high God ruled in the kingdome of men , and that hee appointeth over it whomsoeuer he will. And thou his sonne O Belshazzar , hast not humbled thine heart , though thou knewest all this : but hast lifted up thy selfe against the Lord of heaven , and they have brought the vessels of his house before thee , and thou and thy Lords , thy wives and thy Concubines have drunke wine in them , and thou hast praysed the gods of silver , and gold , of brasse , yron , wood and stone , which see not , nor heare , nor know : and the GOD in whose hand thy breath is , and whose are all thy wayes , hast thou not glorified . Then was the part of the hand sent from him , and this writing was written . And this is the writing that was written , MENE , MENE , TEKEL , VPHARSIN . This is the interpretation of the thing , MENE , God hath numbred thy kingdome , and finished it . TEKEL , thou art weighed in the balances , and art found wanting . PERES , thy kingdome is divided , and given to the Medes and Persians . Dan. 5. vers . 18. to 29. 9 Thus wold Daniel have cured Babel , but she was not cured by him ; howbeit Belshazzar was more kinde to Daniel then to himselfe , then most great Princes are to Gods best Prophets that reprove them : For he commanded and they cloathed Daniel with scarlet , and put a chain of gold about his neck , & made a proclamation concerning him , that he should be the third Ruler in the kingdome . In that night was Belshazzar the King of the Caldeans s●aine . And Darius the Median tooke the kingdome being about threescore and two yeere old . Dan. 5. vers . 29 , 30 , 31. For it is not the bestowing of a Scarlet robe , of Court holy water , or of reall honour in greatest measure upon Gods servants , that can couer a scarlet sinne in Princes . The staine of blood can never be washed off , nor the crie of the oppressed blowne away ( though the whole element of water , winde , & ayre were at their commands ) without the teares and sighs of the oppressors , whose hearts cannot be cleansed without repentant prayers . Ierusalems sighs and teares in her sorrow had sunke too deepe into the Almighties eares , to be expiated without the sacrifice of many sorrowfull hearts and contrite spirits throughout Babel : Israel is a scattered sheepe , the Lyons have driuen him away : first the king of Assyria hath devoured him , and last this Nebuchadnezzar King of Babylon hath broken his bones . Therefore thus saith the Lord of hosts the God of Israel , behold I will punish the King of Babylon and his Land , as I have punished the king of Assyria . And I will bring Israel againe to his habitation . &c. Ier. 50. vers . 17 , 18 , 19. Thus Israel is revolved from Gods consequent wil to his antecedent , & Babylon from his antecedent to his consequent will. And for the speedy execution of both parts of this his will , for Israels good , and Babylons hurt , the Persian Monarchy is with such speed erected . 10 But some happily will here demand , wherein the similitude mentioned by Ieremie , betweene the King of Assyria and the King of Babylons punishments , did consist ? Senacharib is the onely Assyrian King , whose disastrous end is registred in sacred story : and Belshazzer is the onely King of Babylon , that did parallell him in his plagues . Senacharib was slaine by his owne sons , Belshazzar by his naturall subjects , sometimes his dearest friends , but made his enemyes by his unnaturall * cruelty . Senacharib for blaspheming the God of Israel was murthered whilest he offered sacrifice in the house of Nisroch his god : this was one remarkable branch or issue of Hezekiah his praiers against him in the Temple , to wit , That the Lord would declare himselfe to bee a God above all the gods of the nations . Beshazzar is slaine in his royall pallace , whilest he solemnizeth the feast of his great God Bell ; Part of whose ceremonies were to praise the gods of silver and gold , of brasse , wood , yron , and stone , and to sawce this Idolatrous luxury , with such sacriledge and blasphemie , as * Daniel had forewarned them to avoyd . Senacharib had a large time of repentance allotted , from the sudden destruction of his armie untill his death . Belshazzars disaster and dissolution of his empire , fell out both in one houre ; both ( it may be ) were more sudden , because his warning to desist from oppression , sacriledg and Idolatry , were more expresse and solemn . The justice of God , though executed upon the Assyrian hoast , by the more immediate hand of his power , upon Babylon by his wisedome ; in managing the opportunities and moments of warre , was in both alike remarkable ; in that both had their fatall sudden blow in that very night , wherein they had lifted up themselves against the God of heaven , and blasphemed the holy one of Israel : It came to passe that night ( not imediately after Ezekias had received Zennacheribs blasphemous message , but in the same night some two yeares after ) that the Angell of the Lord went out , and smote in the campe of the Assyrians , an hundred fourescore and five thousand , &c. * 2 King. 19. 35. And in that night ( saith Daniel ) was Belshazzar the King of the Caldeans slaine , to wit , in that night , which was solemnly consecrated unto the Caldeans God , and solemnized by aniversarie custome ; but whether in that night tweluemonth , wherein the handwriting was sent from God , or more yeares after , is not certaine : that it should be the selfe same night , is from many sacred circumstances , most improbable , if not impossible . 11 In what night soever it was ; the sudden surprizall of Belshazzers court and kingdome , though to moderne politicians it may seeme strange ; yet no circumstance related by any sacred writer is in it selfe so incredible , as that which Aristotle in his second booke of his politicks reports , as credited by him ; to wit , that some parts of this great Citie did not perceive the deadly blow , which the principall parts of it had felt , till three dayes after it was given . It is a very inconsiderate note which Ramus , or he that set forth his translation of Aristotles politiques , hath left in the margine of this text : Hic locus indicat post Alexandri victorias hos libros scriptos esse , & tamen permirum sit in his Alexandri nullam mentionē fieri . A judicious Criticke would rather have conjectured that these bookes had been written before Alexander tooke Babylon from Darius ; in that , there is no mention in all these bookes of Alexanders projects or successe ; fit matters ( specially being fresh ) for politick discourse or instance . At the least , he which had read and remembred the Prophesies of Ieremie or Daniel concerning . Babylons destruction , stood bound in Christian charitie to have demurred upon the point ( before he had giuen sentence ) whether this place were not to bee understood rather of Babylons surprizall by Cyrus thē of Alexanders taking of it ; though it had beene out of question that Alexander had taken it before Aristotle wrote his politicks . Aristotle might haue more good Authors then one , for this report . Herodotus , wee know , ( whom Aristotle had read ) relates the like ; whose entire narration concerning the taking of Babylon by Cyrus I have transcribed , that the Reader may compare his historicall relations with the prophecies before rehearsed , or hereafter to be cited . [ Cyrus quum Gyndem mulctasset in trecentos & sexaginta rivos diductum , & alterum ver illuxisset , ita porro ire Babylonem pergit , Babyloniis eum producto exercitu praestolantibus . Qui , ubi propiùs urbem ille promovit , cum eo conflixerunt , praelioque fugati , in oppidum compulsi fuerunt . Ii tamen , quia Cyrum jampridem animadverterant inquietum esse , viderantque omnes pariter gentes aggredientem , comportaverant permultorum annorum commeatus : ideoque tunc obsidionem nihili faciebant . Et Cyrus , quum jam longo tempore nihil admodum res ipsius proficerent , inops consilij erat . Tandem sive alius ei anxio suggessit , sive ipsi in mentem venit quid in rem esset , sic statuit faciendum : Instructis universis copiis , partim quà fluvius urbem ingreditur , partim à tergo quà egreditur , praecipit ut , quum cernerent alveum posse transiri , illac urbem invaderent . Ita instructis atque admonitis suis , cum inutiliori exercitus parte abijt ad paludem . Eò ubi pervenit , quae Babyloniorum Regina fecerat circa flu●en & circa paludem , eadem & ipse fecit . Nam revocato flumine , alveum ejus pristinum vado transibilem reddidit . Quod quum ita factum esset , Persae qui ad hoc ipsum instructi erant , per alveum unde fluvius Euphrates abscesserat mediorum ferè femorū tenus fortiter Babylonem introierunt . Quos Babylonij , si factum Cyri priùs aut audissent , aut sensissent , haud dubiè contempto eorum ingressu , pessimo exitio affecissent . Nam obseratis omnibus quae ad flumen ferunt portulis , conscensisque septis , ipsi pro ripis stantes illos progressos veluti in cavea excepisset . Nunc ex inopinato eis Persae ●stiterunt : & quum capti essent qui media urbis incolebant Babylonij , propter ejus tamen magnitudinem non sentiebatur ( ut fertur ) ab iis qui circa extrema habitabant . Sed quòd fortè dies festus eis esset , exercendis choreis atque oblectationibus operam dabant , donec planè hoc resciverunt . Atque ita primò capta est Babylon . Herodotus Lib. 1. ] One materiall circumstance there is in Herodotus , which is not so much as intimated by Xenophon ; and it is this : Albeit the Babylonians could neither have prevented Cyrus in diverting the course of the River , nor withstood his entrance by its chanell ; yet might they with ease have stopped his passage along the chanell , or his entrance into any street of the Citie , had they beene mindfull to shut those gates , which at the end of everie street did open upon the river . But that night being consecrated to revelling , the passage by water from one part of the City to another was freely permitted . They had a solemne custome of leaving those gates open that night , which on other nights were to be shut . And by this meanes , destruction found a more easie entrance into that great City . 12 Some modern Politicians have discoursed in folio , against the vastnesse of Cities as most incommodious for defence , taking occasion from Aristotles exceptions against Babylon , which in his censure was a Region ; no more a Citie then Peloponesus should be , if it were walled about . But it was not Babylons vastnesse which bred this insensibility when the day of destruction was come , that some members of her should not so much as feele any paine when others were utterly cut off . Should any Prince now living , in confidence of this experiment , attempt the like upon Quinzie , Moscho , or if any other greater Cities there be in the world , he might finde their Citizens better prepared uppon few houres warning then Babylon was in three dayes , unlesse perhaps he made his assault upon Moscho upon some great Festivall , wherein her citizens enjoy the liberty of Lacedemonian slaves , to be beastly drunke without censure . Cities farre lesse then Babylon , onely her matches in impiety , have beene surprised with Babylonish stupidity , when the ful measure of their iniquity had brought forth the day of visitation . Carthage was farre greater and fuller stuft with all sorts of people when Scipio razed it , then when the Vandals tooke it . And yet no member of it , in the former calamity , was so senselesse of their fellow-members , or of their common mothers griefe , as the whole body was , when most of its naturall members were cut off by the Vandall . [ Fragor ut ita dixerim , extra muros & intra muros praeliorum & ludicrorum confundebatur ; vox morientium voxque Bacchantium : ac vix discerni forsitan poterat , plebis ejulatio , quae cadebat in bello , & sonus populi qui clamabat in circo . Et cum haec omnia fierent , quid aliud talis populus agebat , nisi ut , cum eum Deus perdere adhuc fortasse nollet , tamen ipse exigeret ut periret . Salvianus Lib. 6. ] The noise of battaile without the wals , and the noise of sporting within the walls ; the voice of dying men , and the voice of riotous or drunken men , were so mingled and confounded , that a man could hardly have distinguished the outcries of such as fell in battaile from the noise or cry of the multitude in the game-court . And by such doings , what did this people else , but solicite their owne destruction at Gods hands , who otherwise would not ( haply ) have destroyed them ; or not at this time . With the like stupidity was Treers taken , none of the greatest Cities then in Europe , though one of wealthiest amongst the Gaules , after she had beene thrice lanced . The very Babylonish madnesse did possesse another Citie not farre from Treers : such a lethargie had over-spred the whole Corporation , Vt Principes illius urbis , ne tunc quidem de convivijs surgerent , cum urbem hostis intraret : Ideo enim Deus ipsis evidenter , uti credo , manifestare voluit cur perirent , cum per quam rem ad perditionem ultimam venerant , eam ipsam agerent cum perirent . Salvi●nus ibidem . Her Governours did not breake off their feasting and banqueting , when the enemie did enter the City . God ( as I conjecture ) did purposely manifest the reason why they perished , in that they were doing that very thing when they perished , which had brought them to utter destruction . 13 But of the causes , symptomes , or signes of divine infatuation , elsewhere . Thus much I thought expedient in this place for the young Readers information ; that albeit Babylon had beene much greater in compasse , then she was , so that the measure of her iniquity had beene lesse ; the date of her prosperity might have beene much longer . Chaldea might have sate as Queene of Nations , in despight of all politicke prognostications , which have beene framed since her overthrow . The best service which this kinde of Critick usually performes to States or Kingdomes , is to fixe their bol●s upon the gates of great Cities , after they have beene ransacked by the enemy . But Babylons iniquity being grown unto that setled height , at which it stood in Ieremies and Daniels times ; although her strength , her wealth , provision , and policie , had beene farre greater then they were , and contracted into a narrower roome , than the compasse of her walls ; the date of her soueraignty would have beene as short ; the device of the Lord would have beene performed against her by other meanes , as sure , and speedy , as Cyrus used , if his stratagem had beene defeated . For * strength of body , or strength of wit , skill in armes , or skill in policie ; all of them are but the gifts of God , hee can either deny them when he pleaseth , or inhibit the use of them where they most abound . He that commanded the fire not to touch his Saints in the furnace , can as easily prohibite the strong to use his strength , the swift his flight , and intoxicate the politicians braine that shall displease him . This is the word of the Lord which came to Ieremiah the Prophet , against the Gentiles , against Aegypt , against the armie of Pharaoh Necho King of Aegypt , which was by the River Euphrates in Carchemish , which Nebuchadrezzar King of Babylon smote in the fourth yeare of Iehoiakim the sonne of Iosiah King of Iudah . Order yee the buckler and shield , and draw neere to battaile . Harnesse the horses , and get up yee horsemen , and stand forth with your helmets , furbish the speares , and put on the brigandines . Wherefore have I seene them dismaid , and turned away backe ? and their mighty ones are beaten down , and fled apace , and looke not back : for feare was round about , saith the Lord. Let not the swift flee away , nor the mighty man escape , they shall stumble and fall towards the North by the River Euphrates . Ier. 46. vers . 1 , 2 , 3 , 4 , 5 , 6. Goe up into Gilead , and take balme , O Virgin , the daughter of Egypt : in vaine shalt thou use many medicines : for thou shalt not be cured . The Nations have heard of thy shame , and thy cry hath filled the Land : for the mightie man hath stumbled against the mightie , and they are fallen both together . vers . 11 , 12. If a few shall chase a multitude , we know the reason , the one was either lesse valiant , or lesse skilfull then the other ; But why the valiant should turne their backs in the day of battell , it is Gods Prophet , not the Politician must resolve us : They could not stand because the Lord did drive them . vers . 15. 14 The Lord had given Moab wit and strength and wealth abundance : Hee had beene at ease from his youth , and he had setled on his lees , and had not beene emptied from vessell to vessell , neither had hee gone into captivity : therefore his tast remained in him , & his sent is not changed . Ier. 48. 11. But when he begun to ascribe his prosperitie to his strength or policie , to trust in wealth , and deride his poore neighbour Israel now going into captivitie , the Lord who is debtor to none ; bereft him of all : Therefore behold , the dayes come , saith the Lord , that I will send unto him wanderers that shall cause him to wander , and shall emptie his vessels , and breake their bottles . And Moab shall bee ashamed of Chemosh , at the house of Israel was ashamed of Bethel their confidence . How say yee , we are mightie and strong men for the warre ? Moab is spoyled and gone up out of her cities , and his chosen young men are gone downe to the slaughter , saith the King , whose name is the Lord of hoasts . The calamitie of Moab is neere to come , and his affliction hasteth fast . Ier. 48. 12 , 13 , 14 , 15 , 16 , &c. The horne of Moab is cut off , and his arme is broken , saith the Lord. Make yee him drunken : for he magnified himselfe against the Lord. Moab also shall wallow in his vomit , and he also shall be in derision . For was not Israel a derision unto thee ? was he found among theeves ? for since thou spakest of him , thou skippedst for joy . ver . 25 , 26 , 27. They shall howle , saying ; How is it broken downe ? how hath Moab turned the backe with shame ? so shall Moab be a derision , and a dismaying to al them about him . For thus saith the Lord , Behold he shall flee as an Eagle , & shall spread his wings over Moab . Kerioth is takē , & the strōg holds are surprised & the mightie mens hearts in Moab at that day shall be as the heart of a woman in her pangs . v. 39. 40 , 41 As for Babylon , if she were stupid and blinde , without all foresight , feare or apprehension of that hideous stormes approach , wherein shee perished : the wonder is lesse to any Christian , then their stupiditie ; who thinke her destruction might by rules of policy have bin prevēted . For , * though her defendants had beene more in number then her proud wals could containe , though every one had beene more stout then Hector , armed with more hands then Briarius had ; though every one of her sta●gazing statesmen had had more politick eyes then Argos had , all had beene one , totidemque occulos nox occupatuna . A messenger from the Lord of hoasts , had called for a dimnesse of sight upon her Seers , and sung a lullaby to her souldiers everlasting sleepe : I will make drunke her Pinces and her Wisemen , her Captains and her Rulers , and her mightie men : and they shall sleepe a perpetuall sleepe , and not awake saith the King , whose name is the Lord of hoasts . Ier. 51 , vers . 57. So infallibly doth divine Iustice observe the rule of retaliation , whereof I shall hereafter speake : Though Babylon should mount up to heaven , and though shee should fortifie the height of her strengh , yet from me shall spoylers 〈◊〉 unto her ; saith the Lord. Ier. 51. ver . 53. For , seeing her people hath entred into the sanctuary of the Lords house , the Lord wil doe judgement upon her grauen Images . vers . 52. 15 To conclude , The reason of Babels stupiditie , and whatsoever oversights the Politician can discover in her ( related by Xenophon or Herodotus ) was , that the fulfilling of Ieremies Prophesies against her , might become more manifest to succeeding ages : How is the hammer of the whole earth cut asunder and broken ? how is Babylon become a desolation among the nations ? I have layd a snare for thee , and thou art also taken , O Babylon , and thou wast not aware : thou are founde and also caught , because thou hast striven against the Lord. The Lord hath opened his armorie , & hath brought forth the weapons of his indignation ; for this is the worke of the Lord God of hoasts , in the land of the Caldeans . Come against her from the utmost border , open her storehouses , cast her up as heapes , and destroy her utterly , let nothing of her bee left . Ier. 50. vers . 23 , 24 , 25 , 26. For she had carried away all that was in Ezekias house , all that his father had laid up in store , nothing was left , as Esaiah had foretold . c. 59. v. 36. the exact fulfilling of whose Prophecie is registred by the sacred Historian . 2 Chron. 6. verse 18. The sudden surprizall of the Citie and Court of Babylon made the finding of the treasure of Darkenesse and the riches of secret places , which the Lord by his Prophet had promised to Cyrus , more easie , then if his entrance at that time had beene suspected or feared : for so the besieged might have had leisure to have hid their treasure where the enemy should hardly have found it . 16 But what speciall comfort is this to Sion , that Cyrus had done to Babylon , as Babylon had done to her . This might satiate or somewhat allay the boyling heat of a revengefull minde . But is the miserie of an enemy of like use unto Gods people , as was the Brazen serpent ? Can the sight of it cure their griefe , or beget true happinesse in such as looke on it ? It is very probable that Babylons spoiles did helpe to reedifie Ierusalem . And albeit , the God of Sion , had other meanes in store ( more by many , then man can number or conceive ) for reducing his people into their owne Land ; we may , notwithstanding , without censure of curiositie , safely conjecture , that the disgraces which Nebuchadnezzar & his successors has done unto the royall seed of Iudah , were the first seedes of their speciall favour and grace with Cyrus . Of the plagues threatned by Esaiah unto Ezekiah for shewing his treasures unto the Babylonians , it was one part that of his sonnes some should bee Eunuches in the Palace of the King of Babylon . Is . 39. 7. Now it is unlikely that Cyrus would eyther make the Persians Eunuches , or trust the Caldeans about his bodie . Daniel and other his fellowes of the royall seed of Iudah , being made such unto his hand , were men as fit for his purpose as hee could seeke . And it was his purpose upon consultation ( as * Xenophon tels us ) to have Eunuches next about him , as men most likely to be trusty . Daniel or others of good note amongst this people , being admitted to favour , for to be of Cyrus bedchamber ; would not bee defective in procuring their countries good . And easie it was for him , that causeth darkenesse to bring forth light , that turneth the shadow of death into the morning , to raise vp a blessing unto his people out of their expiring curse . But whether by this meanes or others , certaine it is , that such of Iudah as escaped Nebuchadnezzars sword , were detained captives to him and his sonnes untill the erection of the Persian monarchy . 2 Chron. cap. 36. vers . 20. Now in the first yeare of Cyrus King of Persia ( that the word of the Lord spoken by the mouth of Ieremiah , might bee accomplished ) the Lord stirred up the spirit of Cyrus King of Persia , that he made a proclamation throughout all his kingdome , and put it also in writing , saying ; Thus saith Cyrus King of Persia , All the kingdomes of the earth hath the Lord God of heaven given mee , and he hath charged mee to build him an house in Ierusalem , which is in Iudah , who is there among you of all his people ? the Lord his God be with him , and let him goe up . vers . 22 , 23. This last passage compared with the forecited Prophecie , Esaiah 45. vers . 4 , 5 , 6. may acquit Iosephus his report of Daniels conference with Cyrus , from all suspition of fiction or uncertainty of tradition . Blessed be the name of God for ever and ever : for wisdome and might are his : and hee changeth the times and the seasons , he removeth Kings and setteth up Kings . Dan 2. vers . 20 , 21. He hath yet a fourth hammer in his hand , to bruize and crush these Westerne Nations , as the three first had done the Easterne , and yet appointed to take fuller vengeance upon these Iewes ( whom he had now redeemed by Cyrus ) then the Chaldean had done ; after the second measure of their iniquity , became more full then the former had beene . CHAP. 27. Of Gods speciall providence in raising and ruinating the Roman Empire . 1 THe lingring growth of the Romane Monarchy hath made the print of Gods speciall hand in erecting it , lesse discernable , then it had beene in the sudden advancement of the three former . Nor was it come to any competent height before Prophecie did cease in Iewry . So that we are ( for the most part ) destitute of such Comments , as God had furnished us with , upon the histories of other Monarchies . But whatsoever the registers of Romes successe have ascribed to Fortune , wee may recover it , by the former ruled cases , as entirely due unto Gods providence . Now the ancient Romans were not of their later Satyricall Poets minde : Nullum Numen abest , si sit prudentia . Not Felicity her selfe , whom they tooke for a Goddesse , much lesse was Prudence , or any other supposed patronesse of inferiour vertues , so much honoured by them as Lady Fortune ; the multitude of whose Temples testified they tooke her for their soveraigne Mistris . From this reall testimony of the ancient Romans , ( who best knew by what meanes their state was raised , or at least perceived it to bee often held up and inlarged by meanes in particular unknowne to them ; ) Livie and Plutarch give Fortune * precedence of vertue ( civil or martiall ) in the Roman territories , as being a more speciall Benefactresse or principall Foundresse of their Empire . Machiavel is of a contrary minde , perswaded thereto , by such a reason , as argues he had not God or his providence in his thoughts ; that his thoughts were not his owne , when he conceived it : so dissonant it is to truth and his owne politick principles . His words are these ; If no other State did ever compasse such a mighty Empire as Rome did , why should this be attributed to Fortune , rather then to good lawes and discipline ? 2 With Plutarch and Machiavel it fares just so in this controversie , as it usually doth with other controversors ; each of them hath the truth under his levell , whiles he oppugnes the adverse opinion ; both of them overshoot it whilst they deliver their owne . Plutarch rightly denies the morall or civill goodnesse , whether of Romane lawes or lives , to have brought forth their greatnesse . Hee erreth as much in adjudging all that to Roman fortune , whereto Roman vertue had no just title . Notwithstanding if by Fortune hee meant any certaine latent cause more then humane , which did convay success to the current of Roman policies , by secret and hidden passages ; his meaning is better then his manner of expressing it . To thinke thus charitably of this ingenuous Philosopher , wee have reason , as knowing him to be a perfect enemy , aswell to Epicurean chance , as to Stoycall Fate : and therefore no adversary of Divine Providence . In favour of Machiavels opinion , who deserves no favour himselfe , thus much on the other side might be said ; If the auncient Romans had beene as vaine as the Graecians , as luxurious as the Asiaticks , as perfidious as the Carthagineans , as uncivill and barbarours as many nations , which they conquered : they should not have beene so constantly fortunate in their enterprises at home , and abroad , as Livie and Plutarch had observed them to bee . That is , in our language , Divine Providence would not have destined them unto that greatnesse , unto which at length they grew , if they had beene alwayes , or for the most part , as bad , as in the period of their prosperitie , they proved . For albeit God be debtor unto none ; yet the abandant riches of his bountie , will no suffer him to leave morall vertues or constant execution of Lawes comparativly good , vnrewarded with blessings temporall . All this , notwithstanding will not inferre , what Machiavell undertooke to prove that the Romans did raise themselves , more by vertue , then they were raised by Fortune ; if wee take Fortune ( as in all probabilitie Plutarch did ) for an hidden fountaine , secretly feeding those courses which the Romans tooke for their good , with successe and speed farre above their expectation . Vnder this indefinite latitude of unknowne causes , the Divine Providence or coelestic fortuna ( as the Pythagorians terme it ) may bee comprehended , and this divine providence or celestiall Fortune it was , which raised the Romans : they did not raise themselves by their vertues . For wee do not use to say that Princes favorites do advance themselves , albeit Princes would not advāce them to such great dignities as they enjoy , unless they were in some measure qualified unto their liking . 3 Some nations have beene , others might have beene more observant of better Lawes then the Romans knew , and have used the same discipline of peace and warre , even all their policies , with greater sinceritie of good intentions then they did ; & yet not have propagated their soveraignty ouer others , halfe so farre , as the Romane Empire was ( by Gods speciall Providence ) propagated . For vertues morall , and ciuill discipline , or reformation of misdemeanors , ( though all more exact , then the practise of any nation could hitherto patternize ) are no such meritorious causes of temporall prosperitie or Dominion , as may binde God in justice , to dispense the one in greatest plentie , where the other most aboundeth . Without these qualifications the Romans had not beene capable of such prosperitie , as God in bountie bestowed upon them ; but the true positive cause of their extraordinary greatnesse , was the speciall service , whereto his wisedome had appointed them . The rule of his liberalitie in disposing kingdomes , is the correspondency or proportion , which temporall greatnesse holds with the execution of his will , whether for punishing those which have made up the measure of their Iniquitie , or for the propagating or preservation of his Church already planted , or for preparing or ploughing up the hearts of wilde and unnurtured Nations , for better receiving the seed of his Gospell . 4 When the measure of that prosperitie , which GOD for these and like purposes had allotted Rome heathen , and her iniquitie became full ; shee and her Provinces became a swifter prey to Barbarous Nations , some scarce so much as heard of before , then any neighbour countries had beene to her . The incredible successe of the Goaths and Vandals , of the Franks and Almaines &c , but specially of the Hunnes , ( whose furious progresse was like to the Vultures flight , & seem'd to presage the slaughter which they made ) will justifie the probability either of Xenophons stories concerning Cyrus , or of Curtius , Arianus , or other writers of Alexanders conquests . Was it then naturall policy or skill in warre , which did seate all , or most of these barbarous Nations in these westerne countries ? Vertues they had not many amongst them , yet each of them some one or other commendable qualitie , which did manifest the contrary predominant vice or outcrying sin in the Christian people , which God had appointed them to plague , as * Salvianus hath excellently observed . Howbeit this great power was not given them altogether to destroy others , but withall to edifie themselves in the faith , and to bee made partakers of Gods Vineyard which hee had now in a manner taken from these vngratefull husbandmen , whom they conquered . The Francks became Christians through feare of the * Almaines ; dread of the Hunnes did drive the Burgundi●ns to seeke sanctuary in the same profession And no question , but such of the ancient Christian Inhabitants , as outlived th●se stormes , did beleeve God and his servants better afterward , then they had done before . Never were there any times more apt or more powerfull to kindle devotion in such as were not altogether frozen in unbeliefe , or benummed with the custome of sinning , then these times were . Rome , which had beene the watch tower of politicke wisdome , became more stupid then Babylon had beene , when the day of her visitation did come upon her . Her Citizens , ( were a meere politician to be their judge ) deserved to be buried in their Cities ruines , for not awaking upon such and so many dreadfull warnings as shee had . Extraordinary Prophets the Christian world at that time had none , because it needed none : the Prophecies of ancient times did so well befit them , as if they had beene made of purpose onely for them . Nor Senacherib , nor Nebuchadnezzar in the prime of their strength and power could better have brooked that title ( though given them in expresse termes by GOD ) which Attilas ( as it seemes from certaine * apprehension of his extraordinary calling to doe the like service , ) had inserted into his royall titles , a Malleūs Orbis & Flagellum Dei ; The Hammer of the World and Scourge of God. The fame of Alexanders first victories , was nothing so terrible to Asia , as the noise of this Scythian Thunderbolt was to the utmost parts of Europe , and would have beene to Africa and Asia , unlesse the Lord had put his hook into his jawes , when he begunne to swallow these and other Nations in his greedie hopes . But when the time of his commission drew neare to an end , this Sampson had a Dalilah to abate his strength . H● that had made himselfe sport with others miserie , and counted it his greatest glorie to shed much blood , was choaked with his * owne , in his mariage bed : these were the first fruits of his luxurious nuptiall feasts ; what the after crop was , wee leave to God. 5 The knowne successe of these Hunnes , throughout Hungary and other parts of Europe , may serve as a leading case to determine the question proposed betweene Plutarch and Machiavel ; Their valour or strength of warre was not so much as knowne by fame to Europeans , until they felt it . The passages into Europe , out of these places of Scythia , which they inhabited , was unknowne unto themselves , much lesse did they dream of invading the Roman Empire , untill he that had decreed to make them a scourge to Europe , did lay a traine to teach them the ready way unto it . * The manner of their introduction was in the Philosophers language by as meere a chance or fortune , as if a Sexton should finde a casket of Gold , whilest hee digs a grave . They had no other intention , that very morning wherein they first became acquainted with the confines of Europe , then to chase the Hart , and the Hart no other desire , than which was meerly naturall , to save his life . That this reasonlesse creature by seeking thus to satisfie his naturall de●ire , should shew these Hunnes a safe passage through the Fens of Maeotis , into Europe ; was meere Chance in respect of them or their shallow forecast , but providence in respect of him , who hath the product or issue of every attempt possible , in numerato , as we say , in ready coyne : who can so temper all occurrences at his pleasure , as that the selfe same ingredients may be an wholesome potion unto some , and deadly poison unto others ; and so combine the carelesse intentions of men , and the desire of brute Beasts , as they shall become more faithfull cofederates for accomplishing his will , then men can bee ( albeit they purposely conspire together , and binde themselves by solemne oath or Sacrament ) for effecting their owne designes . 6 The report which these roving Hunters had made to their Countrimen of that pleasant Land , into whose confines the chased Hart had led them , did invite the chiefe heads of their Clans , with their severall rascalities , to flock into Europe like beggers dismist out of a prison , invited to a solemne banquet . And their hunger-starved appetites , being once fed with variety of uncouth pleasures , did whet their wits and arme their spirits , to attempt greater matters then they could conceive before . Artis magister ingeniique larg●torventer . Their bellies taught them new Arts , and practice of inventions unsuspected unto Christians . The mixt Inhabitants of that Country , which from them was after termed Hungary , having sufficient warning of their intended invasion , had prepared a competent army , whose Leaders presumed , they were more safely guarded against the sudden assault of their barbarous enemies for one night , by the River of Danow which ranne betweene them ; then they could be by any wall or trench . And in this presumption they rested as secure for that night , of the Hunnes , as the Babylonians were of Cyrus . It is very likely , that Detricus Generall for the Romance , and Matrinus , alias Martinus , ( or Macrinus ) chiefe Commander for the Pavonians , one or both had read how Cyrus had divided the River Gyndis , and so turned the course of Euphrates in one night , that the usuall Chanell of it became passable to his foot Souldiers before the morning . But that the like should be attempted upon * Danow was not credible ; to be effected by their enemies , they knew it impossible . And what other passage there was possible for these Hunnes to find , being utterly destitute of Ship or Boat , they could not suspect . But they bought the knowledge of their new invention a great deale too deare ; with the losse of the better part of their armie , which encamping in the open fields , were pittifully slaughtred like wandring sheepe by the * Hunnes , who with the helpe of bladders had swum over to the number of an hundred thousand , in the deadest time of the night . This sudden disaster , which being now past , might in some moderne politicians judgement easily have beene prevented , did so lessen the Roman forces , that albeit they became cōquerors in the next conflict , yet purchased they victorie with the losse of so many souldiers , that they were not able to stand before the multitude of their furious enemies in the third encounter : And to try them the fourth time , they had no courage . The stumpe of that arrow , which Detricus carried in his forehead to Rome , in witnesse that he had confronted his enemies , and was not wounded in the backe , did pierce the hearts of some and daunt the spirits of other Romans . And the fresh bleeding experiments of these Hunnes incredible fury , might well occasion , that generation and their children , to flatter their cowardly fancies , with forged tales , as if it were no disparagement to the Romans ( though as yet in highest esteeme for valour amongst the sonnes of men ) to bee outdared by an inchanted generation of infernall monsters , borne of witches and begot by Devils . For such legends of these Hunnes originall , have gone for currant amongst * good writers , and are not altogether out of date in some places unto this present day . But the Romanes did want a Marius , Sylla , or Camillus , to be their Dictator in these times ; Detricus was no Iulius or Germanicus : what the best of these could haue done , or durst haue attempted , had they been living then , is more then the spirit of any now living can divine ; hee that had made these in their times valorous , had now decreed the beggerly Hunnes should bee victorious , and there is neither counsell nor might against the Lord. 7 Or if this bee not canonicall scripture with politician , let us examine whether the evidence of truth manifested in the historicall narrations , whereon Machiavel comments , have not extorted as much from him in a manner against his will , and contrary to his purposed conclusions , as the author of truth in this point hath taught vs. Hee , * saith Machiavel , that wil compare the Romans wise carriage of state-businesses for many yeares together , with their ill managing of matters , whē they were invaded by the Gauls , shal find them so different , as that the latter grosse error may seem to haue bin committed by another people , not by the same . So stangely doth Fortune ( so he now accords in termes with Livie , whom herein he contradicted before ) blind the judgements of men , when it is her pleasure not to have her power controuled , whose authority is so great , that neither they which are commonly exposed to danger deserve much blame , nor they much praise , which enjoy perpetuall felicity . Fates may so strongly draw both parties this way or that way , as the policie of the one shall not be able to prevent the evils which happen , nor the others vertue be sufficient to bring forth good successe . In fine , taking Fortune and Fates for terms equivalent , throughout his whole Discourse , hee * concludes for Plutarch ; That the greatnesse of the Romane Empire was decreed by Fate ; and with reference to this end , as Rome could not in her growing age be overthrowne , so it was expedient that she should often be oppressed and afflicted , that her Statesmen might become more wary and wise , for procuring that greatnesse which Fates had decreed to accomplish by them . Wherefore , that all these might take place : the Fates ( which as he grants , use meanes convenient for effecting their purpose ) had put Camillus to exile , not to death ; suffered the City to bee taken by the Gaules , but not the Capitoll : and that the Citie might be taken with lesse adoe , they had likewise ordained that the greatest part of the Romane army , being discomfited by the Gaules , should not retire to Rome , but flye to Veios . To knit up all ( as he speakes ) in a bundell , it was the ordinance of Fates , that the Romanes should for this turne use neither their wonted wit , nor discretion , for averting the evills which befell them , and yet have all things made ready to their hands , for defending the Capitoll and recovering of the City . By the forecast of Fates , not of the Romanes , it was , that exiled Camillus , who was no way guilty of the wrongs which the Senate had done unto the Gaules , no way obnoxious unto them , but free from all obligements , should bee at Ardea with one army , and expected at Veios by another , that they might with joynt forces assault the Gaules , when they least expected , and so recover the City . 8 Had Machiavel told us what hee meant by Fates or Fortune , wee might either quickly agree with him , or easily confute him , as disagreeing most from himselfe : whatsoever hee meant by them , it had beene a point of honesty in him , to have craved pardon of Plutarch for contradicting him in the former discourse ; seeing hee borroweth Plutarchs owne language in this Comment of Romes surprizall by the Gauls . If Machiavel by Fate or Fortune , understand some branch of Gods decree or providence , mentem teneat , linguam corrigat . For though he comment upon a Heathen writer , it would no way misbeseeme him sometime so to speak , as men might suspect him to be a Christian . But not to question in what signification he used the words Fates or Fortune ; the reall attributes which he gives to Fate or Fortune , cannot belong to any power in heaven or earth , save onely to the onely wise invisible GOD , for who can blinde the mindes of men , of such politicke wise●men as the Romanes were , save onely hee who made our soules , and giveth wisdome to whom he pleaseth , who can make choise of excellent spirits , for managing humane affaires present , or entertaine occasions offered for great atchievances ? who againe can deprive such men ( men so qualified as Machiavel would have them ) of life , depose them from their dignities , or so abate their strength ; as they shall not bee able to make resistance when evills are determined ? That power onely can doe all these , which knoweth all things , worketh all things , determines all things , ruleth all things . Yet all these attributes here specified hath Machiavel , bestowed on Fate . Either was this man stricken with heathenish blindnesse for detaining the truth in unrighteousnesse , or else in seeing thus farre into events , in his judgement , Fatall , hee might have seene Gods providence ruling in them , and disposing of all humane affaires whatsoever . The like contemplation of fatall or fortunate events , led Commineus , a man aswell seen in matters of state , as Machiavel was , unto a distinct view of Divine Prouidence , as shall be shewed * heareafter . Whatsoever effect these observations wrought in Machiavel ; the perusall of them will lift up the Christian Readers heart to sing with Daniel : Blessed bee the name of God for ever and ever , for wisedome and might are his . Hee changeth the times and seasons , he giveth wisdome unto the wise , and knowledge to them that know understanding . 9 But though wee could make this or the like orthodoxall construction of Machiavels meaning , in this discourse , though fate and fortune in his language were the same that Gods providence is in ours ; Yet the use which hee makes of this his doctrine , would neither be consonant to his owne principles elsewhere delivered , not to the eternall truth : Hoc unum pronunciabo de fortunae viribus & fati necessitate , quod historias omnis generis percurrenti facile apparebit , homines fati necessitatem evitare non posse : sed faciliorem eventum ijs , quae ab eo impendent , efficere , eumque promovere ; adeoque parcarum ●elas texere , non retexere , aut rumpere . Quod etsi ita se habeat , non decet tamen , ut animum abjiciamus , nosque plane committamus fato ; sed , quacunque fortunâ aspirante , bene speremus , diligenter prudenterque rebus nostris provideamus : quòd fatorum viae & rationes producendorum effectuum , obscuriores sint , quam ut a nobis intelligi qu●ant . Machiavil . in fine lib. 2. What great matter is this , which is so plainely witten in histories of every kinde , as he● that runnes may reade it ? His resolution is this , that men cannot avoid the necessitie of fate , but rather facilitate the events by it decreed : So vnable are they to undoe the contrivances or contextures of destinie , that by how much the more they struggle with them , they weave and knit them faster . But shall state-pilots for this reason strike saile to Fortune , and suffer the world to floate , whether fates doe drive it ? No , rather beare out against all blasts of chance , because the wayes of fate , and manner how it brings its matter about , are so obscure , that no wit of man can discerne them . But what bootes it us to know the wayes of Fates to be so obscure , that they cannot be knowne , if neither knowne nor unknowne , they can bee avoided ▪ It would inspire our indeavours with greater alacrity , and our indeavours would be blessed with better successe , were wee taught ( as the truth is ) that such events as Politicians terme fatall , are in their nature , alterable , though not by us , or by any humane skill or policie , yet by him whose almighty ayd , is alwayes ready for us , so we seeke it with due humilitie . But Machiavel ( if I mistake him not ) was once of opinion , that Fates and Fortune interpose their authority only in some more principall humane affaires ; he acknowledgeth no generall providence over all . The generall Maxime whence hee falsely derives his fruitlesse inference , is , That Gods Decree ( whereof Fates good or bad , are necessary branches ) is altogether immutable . The most necessary , immediate , and most usefull consequent of which truth , is this , As long as the parties against whom he decrees evill , continue the same ; the evill decreed , is as immutable as his decree , and men by seeking to avoid it by their wit or strength , doe draw it more speedily , or more heavily upon them . For , it is impossible , that humane power should not bee foiled , whilest it opposeth it selfe against Omnipotency ; or the devices of humane wisedome not be defeated , whilest they counterplot Wisdome infinite . But though in the Almighty , or in his decree , there be no shadow of change ; yet as Daniel speakes , he changeth times and seasons ; and in that his mercy is immutable , he is alwayes ready to repent him of the evills forethreatned , when men repent them of the evill , for which hee threatneth them . Or , in termes ( perhaps ) more proper , it is one essentiall part of his immutable decree to alter the events decreed , or foresignified , ( bee they good or bad ) according as men alter their mindes for better or worse . But how Fates are invited or may be avoyded , wee are to speake more particularly hereafter . 10 The very instance whence Machiavel framed his forementioned Aphorisme , will bee a fit example for illustrating our present rule . The Romanes ( as he observes ) were usually most religious observers of the Law of nations , and whilest they continued thus , Gods blessings did rest upon their policies : But at the time when the Gaules inuaded Italy ; the Fahii , being sent Embassadours in a Treaty of peace , unaduisedly put on the girdle of warre , and slew a standard-bearer of the Gaules in defence & quarrell of the Clusini , betwixt whō they should have been indiferent arbitrators . And in stead of just punishment ( which by the Law of nations was , to have beene delivered up unto the Enemies whom they had wronged , ) the Romans did grace them with the office of Tribunes , at their returne , and appointed them chiefe managers of that warre with the Gaules , which * their insolencie had provoked . The successe whereof was such , as the Israelites had , before Achans sacriledge was punished by Iosuah . Romes present calamitie had spred much farther , if the whole State had beene as deepely infected with this foule crime , as the whole Senate and people , * then resident at Rome were : Sed Veios habitante Camillo , illic Roma fuit : In as much , as the life and soule of the Roman estate did then reside in the exiled Camillus and his company , ( who had suffered much wrong from the Romanes , but had done none unto the Gaules ; ) it pleased the Lord to raise up his spirit , to rescue the Citie from their tyranny , who would have revenged the offence committed , with greater severitie , then this aeternall aequitie had appointed for this time , wherein Romes iniquitie was not fully ripe for utter destruction . 11 To doe justice , though to a publick enemy , is a fundamentall rule of Propheticall and Christian policy , whereto Machiavel hath one , and Plutarch another discourse very pertinent . Thus to doe , is good and acceptable in the sight of God , without whose speciall direction and benediction , the practise of most approved rules of policy , prove more fruitlesse , if not more dangerous to great Estates , then choisest receipts doe to illiterate or ordinarie patients , being administred without the Physitians advise or prescript . * To a Patient demanding why the same medicine , which had once done him much good , did at the second time doe him harme ; Vindicianus a learned Physitian in S. Augustines time answered , because at the first time , I gave it you ; you tooke it the second time your selfe , being of that age , in which I would not have given it . Now as diversitie of times , alteration of humors , or constitution of mens bodies , may cause the selfe same medicine , which at some times brought health , at another time to bring forth Death or dangerous sicknesse to one and the selfe same body : so may Kingdomes , whether for forme or government the same , or different , be speedily overthrowne , by following that method of reformation , or the selfe same rules of policy , by which most States formerly have beene preserved . Hee that changeth times and seasons , disposeth the concurrents , or dissolveth the combination of occurrent circumstances or opportunities ; must give his approbation or allowance , before any contrivance of man can be effectuall . He is the supreame Physitian of mens soules , the preserver of States and Kingdomes . The greatest statesmen are at the best , but his Chyrurgions , or his Apothecaries , and if they adventure upon any difficult cure without consulting him ; the same hand which healed this yeare , may wound the next ; the same receipt which gave life to day , may kill to morrow . From these Collections , Machiavel , so hee would bee constant unto himselfe , cannot vary . 12 The diversitie of Fortune much furthering some , and crossing others , * he derives from these originalls : As there be divers kindes of proceedings in managing the affaires of peace or warre , with whose diversities the dispositions of men , by nature or custome much different , suit , some with one , some with another : so have different times their seasons and opportunities . Some times require quick dispatch , others delay of businesse ; some businesses speedy execution , others maturity of consultation and long forecast . Now seeing no one man is fitted for all kindes of proceedings , nor no one kinde of proceeding can befit all or most times , but all have their limits , which without errour or danger they cannot transgresse . Hence it is that those men least erre , and become most fortunate in their atchievements , which have the hap to be imployed in such times and seasons , as best agree with their naturall and accustomed manner of projecting . Statefortune then by Machiavels conclusion , is no bastard brood , no fatherlesse bratt , but the true and legitimate ofspring of Time , fitly matched with the peculiar disposition of experienced practickes . On the contrary , publique misfortune or ill successe , is the naturall issue of mens endeavours , when they are undertaken in an unfit time . The onely question then remaining , is , whether there bee any , or if any , who is the chiefe author of all fit matches or disagreements betweene the severall dispositions of men , and the opportunities of times ? It is a point unquestionable , that the prime author of such matches , is the first author of all successe , be it good or bad , in humane affaires . The greatest amongst the sonnes of men cannot command what opportunities they please , but must bee content with such as time affords them : nor are the wisest of men alwaies able to make choyse of the best which time presents . Time likewise , though thus affording opportunities , cannot appoint the men , that are most fit to entertain them . So that neither is time the fountaine or author , nor can men bee their owne Carvers of good successe . Doth this office then belong to Goddesse Fortune ? If shee could see this , she might see all things ; and were no longer to bee reputed Fortune : wisdome and prouidence should be her titles . It is That wisdome by which all things were made , which disposeth their operations . It is that Providence , which was before all times , that dispenseth the times and opportunities , that are . These sit supreame scrutators in consultations of state , and have more casting voyces , then the world takes notice off . They secretly sway every election : other suffragants may freely declare their opinions , and vent their breath ; which these tune and moderate as they please . 13 That we may descend to Machiavels instance ; The Romanes appointed no generall without publick consultation . Whether Fabius Maximus were chosen generall by unanimous consent of the Senate , or with difficultie and contradiction , we have not observed , or doe not remember . Even such as were most forward , or factious for him , did little thinke how well his peculiar temper did sute with the opportunitie of those times , wherein he was appointed to cope with Hannibal . The common rumors , which run of him throughout Rome , argue a generall dislike of his proceedings ; if lingring , might in their censures be called proceedings rather then cowardly delay or detrectation . The best proofe he gave for a long time of his courage , was his constant contempt of others censures . * But after , the event did as farre surpasse their hopes of his slow proceedings , as these had come short of their first expectations ; their note was changed . Fabius was now the a onely man , and ( as some of them make him ) more then a man ; in b common esteeme the onely Author of their Cities preservation . Howbeit , to such as can resolve effects into their prime and native causes , children might more justly be fathered upon the woman that beares them , then this joyfull issue , which was brought forth by his lingring , can be upon his forecast or wisedome . For this cunctation , of which the peculiar opportunities of these times begat good successe ; was to Fabius ( * as Machiavel well observes ) a disposition naturall : he could not have changed with the times , nor fashioned himselfe to new occasions . Hee had held the same byas still , though on another much different ground : and so might he well have lost his late purchased fame , and Rome her prize ; unlesse there had beene more skill used in playing the game , than the supposed Roman Gamesters practised . As suppose Fabius had beene sent to have bid Hannibal play in Africk , and Scipio appointed to keepe the goale in Italie : Rome and Carthage , by the misplacing of these two men , might have changed Fates and Fortunes . Rome , in all likelihood , had beene taken , when Fabius saved it ; and Carthage inriched with Romane spoiles , at the time when Scipio ransacked it . Rome could not have found a surer buckler to beare off Hannibals blowes in Italy , then lingring Fabius : nor a fitter sword to beat him in his native soile , then forward Scipio . And yet was Fabius the most forward man to oppose Scipio his expedition into Africk : and it may be some of Scipio his friends had bandied as earnestly against Fabius . Either of them liked his owne course best : if haply either liked any other besides . Neither of them knew , what temper was fittest for every season ; nor is it possible for the wisedome of man to match these alwayes aright , because albeit the temper or dispositions of men did never alter , ye● the occasions or opportunities of times are more changeable than the Moone . 14 The Aphorisme which Machiavel gathers from the former discussions is not so false , as imperfit , and it is this : Seeing different times require different manners of proceedings , and state-agents cannot easily change their manner , whereto they have beene most accustomed ; it were most expedient for States to change their agents , that their severall dispositions might more exactly sute with the alterations of times and opportunities . The facilitie of observing or practising this rule in Aristocratis , is in his judgement , one speciall cause why , that kinde of government is more durable then Monarchicall . For Princes will hold their wonted wayes , they will not change their resolutions , much lesse will they give place to others , that are better fitted for entertaining the opportunities or change of times . * Petrus Soderinus , a man for his moderation and wisedome fit to have governed an Empire , did ( as hee thinkes ) overthrow himselfe and the Florentine estate , by continuing his authoritie , being unable to put off his wonted lenitie and patience , in times requiring austere imperious reformation . Whereas Pope Iulius the second , plaied the Lyon all his time with the Foxes luck : the more he was cursed for his impetuous insolency , the stronger hee grew : no thankes to him or his witt , but to the times , which had they changed , he must have fallen . But was not Septimius Afer , for his native severitie , aswell fitted to the impetuous disposition of the Roman Empire when he undertook it , as any medicine can be to the malady , for which it is by art prepared ? And yet his practise ( though exactly answering ●o Machiavels rules of reformation ( here and elsewhere set downe ) found but the Mountebankes successe ; hee cured some present mischiefes , but procured more grievous , secret , and more permanent inconveniences . The barbarous nations which longed most for Romes destruction , learned the use and art of making the Romans weapons and artillerie , from the discontented Exiles , which his severitie thrust upon them . Nor did Constantine the great ( though Leunclavius be willing to preferre the unsanctified Zozimus his bill against him , to Christian Princes ) halfe so much weaken the Empire , by his largesse towards the Christians , as Septimius did wound it , by seeking to restore or rather to intend the rigour of ancient discipline amongst moderne dissolute Romans . Many like practises , in the issue became meanes of the Empires more speedy dissolution ; though all , ( as farre as the eye of policy could see , ) most convenient for the present season , but it is not for politicians to know the exact temper of times & seasons , which the father hath put in his owne power , as cases reserved for infinite Wisdome . 15 Had Rome in the dayes of Arcadius and Honorius stood at the same point of liking with God , as she sometimes had done : these oversights ( as it pleaseth posteritie now to censure them ) of Constantine and Septimius with infinite other particulars of like nature , falling out before and after them , should have added much to the measure of her wonted prosperitie . But being now declined from Gods favour to the aspect of his Iustice , all conspire against her : and her best supporters become stumbling-blocks , to cause her to fall . And , although it had beene possible for the severall successions of her ancient and choisest Senators , to have beene assembled together in counsell for her good ; yet what possibilitie was there left to prevent the combination of second causes secretly conspiring her destruction , when as the unavoidable mischances of Nations , which they knew not , even the disasters of her enemies became confederates with domestick miscariages to worke her mischiefe . If we consider onely the visible causes , or meanes observable , by which this mightie Empire came to miserable ruine : not all the oversights committed by any one , though the very worst of al her Governours or Counsellors ; not all the devises of any one natiō or cōmon enemy , did sow the seedes of so much evill and mishap , as befel her from one example of severitie , unseasonably practised by the * King of Goathes , upon a wicked woman , that sought to cover her adultery , by her abused husbands blood . The fact indeed deserved the height of Princely indignation , and more then an ordinary death , but to pull her in peeces with horses ( as Hermanarichus commanded ) was so indignely taken by her brethren , that in revenge they killed this grave and auncient King ; by whose wisedome and authoritie the Goathes had beene able so well to have matched the Huns , as the Romanes might have stood as arbitrators to moderate the quarrell as they saw fit , or to have devided the prey . But the Goathes , being suddenly deprived of their ▪ Governour in the very nicke ▪ when the warre was begun , left their habitation to the Hunnes , and ( upon protestations of more then ordinary fidelitie and good service ) got to be admitted as naturall subjects within the Empire , which by this meanes became exposed to a double mischiefe . It hath the Hunnes as neare , but more insolent and noisome neighbours , then the Goathes had beene : and through the folly and greedinesse of the Imperiall officers , the Goath in short time of a former open enemy , became a treacherous friend . The Romans nurst this young snake in their bosome , after such an unpleasant and untowardly fashion , as they might bee sure , hee would be ready to use his sting , when God should send him one . And albeit the Goath and Hun , did naturally worse agree , then the Toade & Spider : yet in relation to the execution of Gods justice upon the Roman Empire , they hold this exact subordination , that wheresoever the one had broken skinne , the other was ready to infuse his poyson ; the one alwaies ready to inlarge the wounds , which the other had made , before they closed . Howbeit , when both these enemies had done the worst to Rome that they intended , ( for both of them had power in respect of any help that man could make , to do her as much harm , as they listed ) yet the Prophets speech concerning Israel , was remarkably true of her , Perditio tua ex te O Roma , Romes destruction was from her selfe . Her very enemies would have healed her , but Babylon-like shee would not be healed . Alaricus the Goath had taken the Citie , but made conscience of defacing it : he spared the suppliants for the Temples sake . Attilas was kindly intreated by Pope Leo not to visit it ; the rather thereto perswaded , because God had visited Alaricus for polluting it . It was the crie of the noble Aetius his blood treacherously shed , not by the Enemy , but by the Emperour Valentinian , at the instigation of Maximus , which did solicite Gensericus King of Vandals to come out of Afrique to visit Rome , now sunke so lowe by Aetius his fall , that she could never bee raised againe . 16 The concatenation of sinister Fates , that is , ( in better language ) the combination of second causes designed by God for the execution of his consequent Will upon the Roman Empire , is in this case so pregnant : that I cannot make a fitter close of this discourse , then by relating the historicall Circumstances , occasion and consequence of Aetius his death . Maximus a Roman Senator , and principall Favorite of Valentinian the Emperour , * sporting with him on a time in his Palace , chanced to leave his ring behind . The Emperour , by this token invites Maximus his Lady to come and visit his Empresse Eudoxia , his intention being to visit her in such a manner , as was no way pleasing to her , but most displeasing to her Husband , unto whō she disclosed their joynt wrong & her speciall griefe . The indignity of the Fact ( being done by so deare a friend as he supposed Valentinian was ) made so deepe impression in his heart , that an ordinary revenge could not suffice . The Emperors life seemed too small a recōpence , without hopes of succeding him : & his hopes of succession ( he saw ) were but vain if Aetius should survive Valentinian : Maximus therefore , smoothly dissembling his discontent for the present , perswades the Emperour that Aetius was too potent in the opinion of the State , and become more popular than before , by the happy successe of his late employment against Attilas the common enemie and terrour of Christendome . The Emperours weakness is easily wrought to put Aetius to death , which ( as one observes ) was in effect to cut off his owne right hand with his left , and to expose himselfe to publike hatred and danger , without a Defendant . Thrasilas , a Centurion to Aetius , knowing his Generalls loyalty and innocency , in ●●venge of his undeserved death , kills Valentinian ▪ And Maximus not content to usurpe the Empire , unlesse he might have the Empresse Eudoxia in to the bragaine , abuseth her as Valentinian had done his Lady . Eudoxia more impatient than Maximus his wife had beene , sollicites Gensericus King of the Vandalls to revenge her husbands death , and her wrongs . In the execution of Gods will or wrath upon Maximus , the Roman●● prevent him , for they stone him to death ; but ●ould not prevent the ransacking of the City by him , and the finall overthrow of the Romane Empire . As for those imperiall titles which some afterwards tooke upon them , these were but as ominous formalities for the more legall resigning up of the Romane Soveraignty into the hands of strangers , as Momillus surnamed Augustulus ( the last of Italian blood which bare rule in Rome ) did it into the hands of the Hunnes , the reliques of Attilas his race , their inveterate enemies ; whose rage and cruelty when it was at the height of its strength , had beene broken by Aetius his valour . As the Romane Rulers and Senate had done to him : so hath the Lord now done to them . CHAP. 28. Why God is called the Lord of Hosts , or the Lord mighty in Battaile . Of his speciall providence in managing Warres . 1 ALBEIT the sole authority of Scripture without the assignement of any reason , be a warrant alsufficient for us to enstyle our God the Lord of Hosts : yet why he is so often in Scripture thus enstyled , as by a most speciall and peculiar attribute , these reasons may without offence bee given . His peculiar hand is not in any subject of humane contemplation more conspicuous , then in the managing of Warres . Why it should bee more conspicuous in this then in other businesses , wherein men are much imployed , the reason is plaine : for Contingences are no where more ticklish than in Warre , not is their number in any other subject so incomprehensible to the wit of man. It is hard to use wit and valour both at once ; hard to spie an errour upon the first commission of it , harder to redeeme the time , or regaine opportunities lost . It is a grosse errour which hath insinuated it selfe into some Politicians thoughts , if wee may judge of their thoughts by their writings ; that the chances which may fall out contrary to Warriours expectations , are not so many but that they may be forecast or numbred . It is the Politicians errour likewise , ( though would to God it were his alone ) to think all occurrences which are casuall in respect of man , to be from the first occasions of warre begun , so determined by him , which gives successe in battaile , as that victory must in deed and truth ( though to men she seeme not so ) incline to one party more than to the other . These casualties of War , or doubtfull inclinations of victorie , are in succession infinite . Their possibilities one way or other , may every moment increase from misdemeanours either of them which fight the battailes , or of the parties for whom they fight . The fairest probabilitie of good successe may be abated from every good act or reformation of the adversarie . Gods eternall freedome either in determining new occurrences , or altering the combinations of others already extant , cannot be prejudiced by any Act past . He hath not so before all time decreed them , that hee doth not still decree them , at his pleasure , as well during all the time of warre and fight , as before . Ita accidit * saepenumero , ut fortuna ad utrumque victoriam transferat , quò Bellum extrahatur , animosque nunc horum , nunc illorum accendat . So it oftentimes falls out , that Fortune makes faire profer of victory to both sides , and one while incourageth this partie , another while that , by which meanes warres are usually prolonged . Now whatsoever in these cases befals men either beyond their expectation , or contrary to their forecast , is counted fortunate , if it be for their good ; or fatall , if it be for their harme . Hence men not only of most accurate booke-learning amongst the Romanes , but of best experience in matters of war , have given more to Fortune , then by-standers or Historicall Relators usually acknowledge to bee her due . Had Caesar upon a diligent and accurate survey of the meanes , by which he got his victories , allotted Fortune her just part in severall , or told us truly how much fell out beyond or above his expectation , how much just according to his reckoning : the world ( I think ) would have beene of the same minde with Machiavel in his * forementioned contemplations of Romes surprisal by the Gaules , which was , That the most victorious do not deserve much glory either for wit or valour , nor the conquered much dispraise for the contrarie imperfections ; seeing Fate or Fortune have alwayes the chiefest stroke as well in the exaltation of the one , as in the dejection of the other . Notwithstanding it is no part of mine , whatsoever it was of Machiavels meaning , to have any man deprived of that commendation which is due to him in respect of other men . And it is not the least title unto true praise , to be in favour with the supreame disposer of Martiall successe . In respect of him the victorious have no cause to boast , but rather to condemne their sloath and negligence in that the fruites of their successe , was no better then usually it proves , they having so good assistance , and sure pledges of divine favour . 2 Wheresoever Cicero , Caesar , Vegetius , or other heathens , could suspect or descrie the secret assistance of fate or fortune , specially in matters more remarkeable , as are the usuall consequents of warre ; there we may without solecisme say , the finger of the Lord of hoasts did worke . For if the least wound that is given or taken in fight , doe not make it selfe , but is made by the vigilant and working hand of man ; shall not the chiefe stroke or sway of battaile , which usually falls without Warriers comprehension , lead us to a direct , a certaine and positive cause ? Now if this cause were otherwaies unknown , by what name could we more properly call it , then by the Lord of hoasts , or great Moderator of warre . If wee may guesse at Gods working in all , by the manifestation of his speciall hand in some : I am perswaded there was never any great battaile fought since the world began , much lesse any famous warre accomplished with such facilitie or speed , but that if it had pleased the Historians to expresse all circumstances of speciall moments , or could the reader survey such as they expresse , with as diligent and curious eyes , as one Artificer will anothers worke : the consultations of their chiefe managers , & the executions which seem to have most dependance on them ; would beare no better proportion w th their entire successe , then the day laborers work doth with a curious edifice , or then the Pioners paines doth w th the defence or expugnation of strōg forts or Castles . And yet even in the maturest deliberations or most exact consultations of warre ; related by ordinary historians , the finall determination , may for the most part be resolved into some speciall Divine instinct : the execution of that which men by such instinct determine and resolve upon , essentially depends upon the disposition of Gods peculiar providence , who hath an authentique negative in the use of every meanes , which men make choice of ; albeit in using them he admit men , as his coworkers , but not as sharers in production of the principall effect or end . He alone bestoweth victorie where hee pleaseth , by what meanes or whose agency hee pleaseth , but not alwayes with victorie and successe , unlesse such as be his agents or instruments in the execution of his consequent will upon others , be ready to doe his antecedent will or pleasure themselves . 3 This is a subject whos 's fuller explication would require a larger volume , then this whole Treatise in my intendment shall be . I will therefore instance especially in one battaile , and another warre , of the greatest consequences , that the histories of these three hundred yeares past present unto us . The first shall be in that fierce and violent conflict at Grūwald betweene Iagello or Vladislaus King of Poland and Lituania , and the Crucigeri or Knights of Prussia , about the yeare one thousand foure hundred . Should a Politician or Souldier , that will beleeve no more , then hee sees grounds for out of his owne Art , have seene , the mighty preparation and couragious resolution of both parties , hee would haply have demanded a signe of Gods providence , and said in his heart , Let us see either of these two Armies take flight upon a conceipted noise of Chariots or Horsemen , or an imagination of an Army not really existent : or what Gedeon is hee now alive , that dare adventure on the weaker of them , with three hundred men , although hee had thrice three hundred Trumpeters to encourage them . We will not therefore presse any with beleefe of Miracles in these later times , but rather perswade them with us to acknowledge , that those extraordinary manifestations of power more then naturall , in battailes fought for Israell and Iudah by Gedeon or Sampson , by the Angels , by the Hoast of Heaven , or by inferiour Elements , were not more pregnant documents of Gods immediate hand in managing warres , nor better proofes of his just title to be the Lord of Hosts ; than the contrivances of ordinary causes and occurrences in martiall affaires of moderne times , doth or might afford to all such as rightly survey them . To make a mighty armie fall by the free and unimpeached exercise of their owne valour and strength , can be no lesse wonderfull to unpartiall eyes , than to scatter them by fire and lightning , than to beat them downe by mighty hailestones from heaven . To cause the stronger and more skilfull in warre to faint , without diminishing of their courage and strength , is no lesse the Lords doing , than if their hearts had beene surprised with a panick terrour , or their armes suddenly deprived of life and motion , as Ieroboams was . Yet this was the case of the Prussian Knights of the Crosse , and the Germane Forces which assisted them against Iagello . 4 The conduct of the right wing of Iagelloes Army , which did consist of Lituanians , was commended to his brother Vitoudus , not out of any foresight of advantage , but in honour of his person , or of that Nation ; which was perhaps an oversight in point of warre . However , this wing was fiercely assaulted by the opposite wing of the Germane Armie , which was a great deale the stronger , especially for horsemen . God by his secret * providence did so dispose that this advantage should redound unto their greater overthrow . For the Lituanians being the farre weaker part of Iagello his Army , both for want of skill and of Armour , after a furious encounter fled the faster : and the Germane wing , which had put them to flight , not suspecting but that their other wing had beene as able to match the Polonian , as they had beene to defeat the Lituanian ; pursued the victorie so long and so farre , that they were neither able fully to succour the other wing being scattered and broken by the Polonians , before their returne , nor to flye from their enemies with that speed they desired ; as being over wearied with the former chase . Of the Germans , by this oversight and presumption , fiftie thousand were slaine , and ( as some relate ) almost as many taken prisoners . They had put their confidence in the valour , skill and multitude of their Armie , which did consist of an hundred and fortie thousand choice souldiers . The good King Iagello his trust was in his praiers to God ; and in the presumption of his Enemy , which had beene so triumphant before the victory , so certaine of victorie before the joyning of the battaile ; that they would not give Iagello leave to say his prayers , or doe his wonted service unto God , but sent him two swords in mockerie , one for himselfe , and another for his brother Vitoudus , as if they had wanted weapons to defend themselves ; profering him withall , that if the place wherein hee then was , were too strait for ordering his men they would goe back , as in contempt and scorne they did , and make him roome . This insolent message was by the religious King embraced , as a welcome prognostique that they should give him place against their wils . And so it fell out , that they were not able to defend themselves within their trenches ; their Tents and cariages became a prey to Polonians , being so well fraught with all manner of provision , not for necessitie onely , but for pleasure , that Iagello caused a great number of Wine-vessels to bee burst in pieces , lest his souldiers should be overcome with plenty of wine , after they had overcome their potent enemies , or at lest be hindred from further pursuite of victorie . There a man might have seen a strange spectacle , a flood or stream not of blood or wine , but as if it had bin of gore by the mixture of the wine and the blood alike violently shed in the Germane Camp. The gaudinesse of their Armour would not suffer such as escaped by flight , toly hid in the fennes or reeds into which they ranne . This was the issue of their unhallowed confidence , which had in their Tents abundance of Torches and of chaines ; the one provided ●or leading the Nobles of Poland Captives , the other for firing their Cities . 5 There is a storie mentioned by Salvianus , exactly paralleld to the former , for the different d●spositions of the parties conflictant , and for the contrary successe which befell their contrary demeanours before the battaile . The conflict was betwixt the Goathes and the Gaules . The Goathes were a kinde of Christians , but Arrians , through default of their Instructors . The Gaules were Catholiques , as good as Rome had any in those dayes ; so were the Prussian Knights : Iagello was a late convert●Christian , and very devout in his kinde , yet not quite purged from some Heathenish inbred superstition . It was a custome with him , to turne thrice round about , and to breake a straw in three pieces before he went abroad . How much more acceptable or lesse displeasing unto God , how much more availeable in the day of battell un●ained humilitie , fear & devotion , ( though in part tainted with e●roneous opinion , and superstition ) are , than confidence in the puritie of opinions , or profession of Orthodoxall religion , without correspondency of practise , cannot better be expressed than it is by * Salvianus . That saying of our Saviour , Hee that exalts himselfe shall bee brought lowe , was evidently experienced in the Goaths and in us : they h●mbled themselves and were exalted ; we exalted our selves and were dejected . This our Generall found true in himselfe , being led captive into that Citie of the Enemies , into which he presumed he should the same day have entred as Conquerour . Herein the judgement of God was apparent upon him , that hee should suffer , whatsoever hee had presumed or undertaken to doe . The King of the Goathes ( as hee concludes , ) fought with prayers and supplications before he came to fight with the arme of flesh ; and he therefore went out with confidence unto Battaile , as having obtained victorie in his prayer . A second parallel to the former battaile , for the alternant inclinations of victorie ▪ or sudden turning of wofull and sad beginnings unto joyfull issue , might bee taken from that famous battaile of Flodden , if wee may beleeve eyther the ordinarie Scottish Historie , or the constant report of the English , which were then alive , and tooke the Relation from the mouthes of such as were imployed in that service , being men of note & no way partiall . In their observation , it was the extraordinary valour the of Scottish vauntguard in the very first onset or joyning of battaile , which brought victory ( otherwise doubtfull or declining from them ) to the English . For the sudden discomfiture and confused flight of the English Vantguard unto the maine Battaile , made that unfortunate King beleeve , that the English Army began to reele ; and out of this mistake , as one that had prepared himselfe to follow the chase , rather then to order his owne Battaile , hee was encompassed by the English in that very place ( as some report ) which he had beene forewarned , but in termes generall and ambiguous , to eschue . 6 That great warre betweene Charles the fift , and the confederate Princes of Germany , begun in the yeare 1546. was more lingring . For as the Iudicious * Historian observes , we shall hardly finde any record in antiquity of two such great Armies lying so neare one to the other , so long as these two armies did without a ful battel . The war was managed , as if it had bin a game at Chess , wherein divers oversights were cōmitted on both sides ; & yet the disadvantage given or taken , still so recoverable , that the old Maxime , Non licet bis peccare in bello , may seeme by the event of this warre , to be restrained to praelium , rather to a set battaile then to war ▪ Charles the Emperour , did in the esteeme of Warriours , manage his businesses more cautelously than the Confederates did : and yet if wee should speake in the ordinary Politician or Souldiers language , was more beholding to Fortune , than to prudence or counsell of Warre . It was a great oversight to expose himselfe unto such imminent danger , as he did at * Genge , out of a desire to view his Enemies Army . For ( as the Spaniards confesse ) if the confederate Princes had beene as vigilant to take advantage , as he was carelesse to give it ; they might have put an end to this war , as soone as it was begunne . It is noted likewise , as a great oversight in them , that they did not assault him , whilest hee was encamped about Ingolstade and R●●isborne , expecting fresh supplies out of Italy and the Low Countries : yet the losse of this opportunity they had easily redeemed not long after , had not their project beene disclosed to Charles , who removed his Camp before they had notice , and , by favour of the great windes , which that night hapned , surprized Donaverd , a place of good importance for his present designes ; That Count Egmond with his Netherland forces , on whose skill and valour Charles did most relye , should escape the surprisall intended by the Landgrave , was more from good hap and Caesar Magius his extemporary sophisme , than from any forecast either of the Emperour himselfe , or of Count Egmond . For unlesse his Souldiers had been perswaded that the Landgrave was nearer to them over night , than indeed he was ; hee had beene nearer to them , or sooner upon them in the morning , than they could have wished . But this false Alarum , given by Magius , made them willing , though much wearied , to march all night . Not long after their safe conduct unto the maine Campe , the chiefe Counsellors of warre were instant with Charles to dissolve his Army for that w●nter , untill the next Spring . That his resolution to the contrary , proved so successefull , was more than in humane wisdome could be forecast ; so long as the successe of Maurice Duke of Saxony , and the Bohemians which had invaded the Territories of Iohn Duke of Saxonie , was uncertaine . But the prevailing power of this unexpected enemie , being a known Professor of that Religion for whose maintenance his noble Vncle and Father in Law had taken arms , enforced the Confederates to divide their Army , which could not but give advantage to Charles . But that Henry the eight of England , and Francis the first of France , ( neither of them likely to have stood as by-standers in this great businesse , if they had lived ) should both dye in this interim , this was the Lords doing , not Fortunes . Charles could not ground any resolution upon the hope of it , nor could the confederate Princes foresee the disadvantage , which from their death did redound unto them . Yet after all these prejudices on the confederate Princes behalfe , Charles his expedition into Saxony against Iohn Prince Elector , who had retired thither with part of the Army , to prevent Maurice his further proceedings ; was very doubtfull and full of danger : and yet was Charles ( who before had shewed himselfe to bee more timorous and backward ) more resolute and forward , in this expedition , than any of his Captaines or Commanders . 7 Doubtlesse lest his Captaines , his Souldiers , or Counsell of Warre should boast , as if their own right hands , their policy and strength had gotten the victory ; the Lord of Hosts , the Lord mighty in Battaile , did so dispose that the Emperour one while should feare , where no feare was , and another while be couragiously wilfull or resolute , against his grave Counsell of Warre , and against all probabilitie of hopefull successe . At Nordling , when his Army was full , and his Souldiers fresh , when the Spaniards ( after some difficult passages had beene conquered by their undaunted Resolution , ) were perswaded that victorie was hard before them ; Charles would not give them leave to overtake it , or ( as if it had beene snatched out of their jawes ) they did gnash with their teeth for very indignation ; nor was this hope of victory in the Spaniards conceived from intemperate heate of warre , or longing desire to fight without good grounds of reason . For Maximilian Egmond , a wise and well experienced Commander , was so taken with the same perswasion , that when the Emperour called him back , he pulled his Helmet off his head , and for anger and indignation , threw it with violence against the ground . Had Egmond followed his advantage and presently overcome his enemies , this might have beene attributed to Scipioes valour in him . Or , if Charles himselfe had continually sought to drive away danger by delay , he might have beene reputed another Fabius . But this ●●mper changed with the time , Versâ tabulâ cu●●ebat , qui modo stabat , & stabant qui modo currebant . They drew back , which formerly could hardly be recalled from fighting ; and hee which recalled them , drawes them forwards against their wills . For comming neere to * Mulberg , where Iohn Prince Elector of Saxony was taken ; albeit the Duke of Alva ( one at that time as notoriously knowne for his resolution , as for his cruelty afterwards ) and the rest of the Counsell of Warre , did utterly mislike his intended passage , over the River of E●ve that day , as an attempt too adventrous and desperate , which might yeeld great advantage to his enemy ; no perswasion could move or weaken his resolution , but fight he would upon that very day upon what termes soever . And it afterwards appeared that unlesse he had put this his unseasonable desire of battaile ( as to them it seemed ) in present execution , he might long have waited , before he had laid hold on the like opportunitie againe . For some few houres start , might either have secured the Duke of Saxony from a necessity of battaile , or assured him of victory , if hee had beene enforced to fight . The next morning , after his overthrow , the Emperour met with new supplies , which had received the Duke in a well-fenced place , whereas it was Caesars good fortune to take the Duke the day before , beyond all expectation , in such a place , as he could not fight upon equall termes , nor make from him but by a disgracefull flight . 8 Alva out of his experience and skill might foresee much hazard and danger in his Masters adventrous resolution to passe over an unknowne River in such haste ; and his Master , out of some humour or restlesse instinct , might be pusht forwards to fight that day , without apprehension of any just reason why : but who besides him alone , which appointeth the occurrences and opportunities of time , could foresee or forecast , that the Duke of Alva , being sent on a sudden to seek a guide , should forthwith light on a Man , from whom some of the Duke of Saxonies followers ( a few dayes before ) had taken two Colts , and made him ready and willing in hope of revenge , or recovery of his loss , to discover an unknowne passage of that uncouth River . They had reason to enstyle him , as they did , Dux via : for he stood the Emperour in more stead , than any ten Captaines in his Army , he being resolved to try the fortune of Battaile that day . Thus the Lord of Hoasts , as skilfull as mighty in battaile , can turne and winde the whole fabrick of Warre with the least finger of his hand , and overthrow or establish the cunningest projects of greatest Princes , and their Counsels of Watre , by the experience and information of a silly ▪ Countrey Swaine . Captaines may consult , but he determines ; they throw the Dice , he appoints the chance ; they may set their men as it pleaseth them , but he in the issue will play the game as it pleaseth Him. When we see great Statesmen , or subtile Politicians more grossely infatuated in some particulars of greatest consequence , then ordinary men usually are ; this is a sure token , that the wisdome which they formerly used , was not their owne : but when we see them wittingly cunning to worke their owne overthrow , this is an argument that there is one wiser then they , which sometimes gives wisedome , sometimes onely lends it so , as he will require satisfaction for the mis-imployment of it . And it is not so great a wonder , to see a wise man infatuated , or utterly deprived of wisedome , as to see his wit and skill continually imployed in weaving a net , to insnare himselfe in , and such as rely upon his projects and power . 9 Hitherto Charles the fift had the fortune of good Dice , and played the fore-game exceeding well . But seeing Religion lay at the stake , God instructs others to play the after-game a great deale better against him ; albeit he had two great Counsellors , the one for matters of State , the other for Warre , to wit , the Duke of Alva , and Granvel the Chancellor , as by-standers to helpe him . The sum of their advice , was to account severity the best fruits of victory ; and to keepe them under by strong hand , whom hee had conquered ; and to bring them in by cunning , which had yet some opportunity to stand out against him . His first oversight , was in committing the ever-renowned Duke of Saxony , to the custody of a Spaniard , to Alfonsus Vives , brother to the famous Ludovicus . This bred great alienation of affection and discontent in some Nobles of Germany , of whose fidelitie and good service in this Warre , he had proofe sufficient . But more mightily overseene he was , in the cunning draught of those Articles , upon which the Landgrave of Hessen did yeeld himselfe , not as a Prisoner , but as a reconciled friend , or Subject , as he presumed . The Emperour and his Counsell , had wit enough to take this man prisoner , but not to foresee the blot , which would hereupon follow , not to the stayning onely of the Emperours honour , but to the hazard of the maine game , and utter losse of his late Conquest . They did not consider that Maurice of Saxonie , sonne in Law to the Landgrave , was as subtill as valorous , and being as ambitious as subtill , would meditate as full a requitall of this reall disgrace and delusion , ( he being interested in the reconcilement ) as hee had done of a friendly but sharpe check , given by his Vncle and Guardian ( the now captive Duke of Saxonie ) for being too prodigall of his patrimony in his nonage . But Maurice his disposition and abilities , were happily unknowne unto the Emperour : and it was not usuall , for a forward young Captaine , not above twentie six yeares of age , to be of as deepe a reach in matters of State , as his gray headed and most experienced Counsellors . The more patient hee was for the present , the more deeply hee layed his plot , the more vigilant hee was to entertaine all opportunities which should be offered for the redemption of his Father in Law , and the libertie of his Countrie . The making of Maurice Prince Elector in his captive Vncles stead , did adde much to his power : the Spanyards securitie and insolency expressed in their printed bookes of the conquest in Germanie as of some meaner province , or appendix to their affected Monarchie , did much exasperate the Germane Princes especially , all but of Brandeburgh hitherto a faithfull adherent unto Charles the fift , and a trusty friend and companion unto Maurice , to whom he was now more neerely li●kt by the sure tye of common discontent . The first opportunitie , which Maurice had for effecting his long concealed plot , was the manifestation of Charles his purpose for reducing the Romish religion into the free States and Cities of Germanie ( which had abandoned it ) contrary to his former promises , when hee solicited their ayde against the Duke of Saxonie and Landgrave of Hessen , not as the chiefe maintainers or patrons of reformed religion , but as rebels against his imperiall Majestie . This unexpected purpose of Charles was most clearely bewrayed in the siege of Magdeburge , against which Citie , no occasion of hostility could be pretended , besides her Citizens resolution to maintaine that religion , which by publique Authoritie had beene established . The whole body of Germany besides , was in a manner so drowned and choaked , that libertie ( especially in points of religion ) could scantly draw breath , save onely through Flaccus Illyricus ▪ his penne . For subduing this Citie , which for a while had held out stoutly against others set to besige it , Maurice of Saxony was adjudged the fittest man , who being imployed in this service , gaines opportunity by protraction of the warre to make leagues as well with the French King as with some Princes and States of Germany : but after many suspitions and jealousies taken against him , so cunningly goes on with his project , that he came upon Charles the Emperour on such a sudden manner at Inchborrouh , as made him and his Courtiers , with the forraine Embassadours there attending , to leave the Supper which had beene provided for them unto Maurice and his company . There was a horse-liter and torches provided for the Emperour himselfe with some few attendants , but such scarcity of horses for the rest , that a man might have seene that common resemblance of Princes , of Nobles , and common people , to a company of Chesse men promiscuously put up into a cō●on bag , when the game is ended , really acted in the confused flight of this great Emperours amazed Court. Dukes , Earles , & Lords , great Commanders in Warre , common Souldiers and Kitchin Boyes , were glad to trudge it on foot in the mire hand in hand ; a Duke or Earle not disdaining to support or helpe up one of the blacke Guard ready to fall , lest he himselfe might fall in the mire , and have none to helpe him . This was the issue of the greatest Warre which Germany had seene or knowne since the dayes of Charles the Great ; in the managing and prosequution whereof more excellent Commanders were imployed by Charles the fift , than any Prince in Christendome since hath had to imploy . 10 Vnto many is given power and wit sufficient for compassing the conquest of their potent enemies , unto whom the wisedome of using the victorie aright ( which they oftentimes purchased at too deare a rate ) is denyed . The same Lord of Hoasts which put his hooke into Senacheribs nostrills , and thereby dragged this furious Monster , which had ranged farre and neere to devoure others , into his owne Land ; there to fall by his owne bowells in the house of his false gods ; had all this while led Charles the fift ( a Prince of more calme and moderate spirit , ) as it were in a silken string , yet strong enough to bring this roving projector back againe within the Rheine , where he is now to encounter with the French. And being thus overwearied in the Germane Warre , the Duke of Guise at the siege of Metz , beates his Souldiers out of heart and breath , and makes Charles himselfe thus to pant : Iam me desertum & circa me nullos viros video ; Now I see I am a man forsaken , and have no men about me . Few there were besides himselfe , that were willing to have the siege continued any longer : and one of his common Souldiers , out of the bitternesse of his discontented soule and diseased body , calls him the sonne of a mad woman to his face , for continuing it so long . But whether his undertaking or prosequuting this siege , did relish more of his mothers disposition , than of his owne ; let Warriours judge : he never shewed more wisedome in any enterprise before , then he did in this ; that he sought not from this time , to wooe his wonted fortunes , by wrestling with Fates . But after he perceived the Lord of Hoasts did not goe out with his Armies , as before he had done ; he willingly puts off his imperiall Robes with his Armour , and betakes himselfe to a private retired life . How much happier in this resolution , than either the Davus or Diabolus Germaniae , than the often mentioned Maurice of Saxony , surnamed the Victorious , or the turbulent Albert of Brandeburgh , which had brought him into these straits ! As these two Princes in all their undertakings , in their secret confederacies , whether for Charles the fift , or against him , had aymed more at their private ends , than at the publique weale of Germany : so it pleased the Lord of Hoasts ( after he had by their joynt forces , so turned the seales of the Germane Warre , as is before set downe ) to settle the publique peace , by their fatall discord . So I terme it , partly because they had beene so deare friends , * partly because a reconcil●ation betwixt them was so earnestly sought by many , and would have beene readily embraced by Maurice , had not Albert , more out of the strength of wine , than either of wit or courage , provoked him to battaile by a most gross and most unseasonable challenge . Maurice had given good tokens of his inclination to peace , and the like was expected from Albert. But a the messenger being dispatched after dinner , when Bacchus was more predominant with Albert , than either Minerva or Mars ; in stead of a pledge of peace , hee sent his colours to Maurice , and so after they had eaten and drunk , they rose up to play , after such a manner as Abners young men and Ioabs did , 2 Sam. 2. 14 , 15. The manner of their mutuall assault , was more like a butchery , than a sober warre . Albert in this furious conflict was so foyled , that hee never recovered root or branch againe : but after some few attempts , lived as a perpetuall Exile or Vagabond ; his memory being as hatefull to his Country in his absence , as his presence had beene terrible , whilest he was able to gather forces . And * Maurice who deservedly enjoyed the title of Victorious , did take up victory upon exchange of life ; having so much use of sense and memory , as to have his Enemies colours presented to his eyes , now ready to be closed up in perpetuall darknesse . This was the end of this victorious Prince , which had outstripe the greatest Statesmen of those times in maturitie of wit , and deepnesse of judgement , in matters Martiall or Civill , before his body was come to its full growth : in so much that Policy ( whom Caesars in their greatnesse are oft-times forced to serve ) did seeme to attend on him , enabling him to atchieve those projects with an heroicall carelesse resolution and majestique grace , for the purchase of which , many powerfull Monarchs have beene often drawne to use untowardly shifts and slye coll●sions , odious and contemptible to their inferiours . He was the only man of his age ( as one writes of him ) that had the skill to take occasion ( when it offered it selfe ) by the very point , and to carve opportunities out of perplexities . Yet for all this ●ad no skill or forecast to prevent ; no fence to put by the sudden stroke of Death , which se● a short period to his farre reaching plots , and dashed the masterpiece of his projects , when it was come to the very height , and ready to fall upon the marke it aymed at . The Spaniards have more cause to blesse the day of this Princes death , then the day of their victory over the Duke of Saxony his uncle . For if he had lived but a little longer , the wings of Austria and Spaine had ( in all probability ) beene cut a great deale shorter throughtout Germany and the Low-Countries , than since they have beene , by the confederacy which the French King and he had made lately for ruinating Charles the fift . But whatsoever devices were in their hearts , the counsell of the Lord was against them : and that must stand , though by the sudden fall of the Confederates . 11 To reflect a little upon the more speciall interpositions of Gods providence in moderating the proceedings and issues of this warre . The Romanists have small cause to brag ( though many of them doe so ) of Charles his victorie over the two confederate Princes , as of some speciall token of Gods favour to their Church and religion . * Chytreus , a most unpartiall Writer , and well acquainted with the State of Germany as then it stood , and with the severall dispositions of the chiefe confederates ; ingenuously confesseth as a speciall argument of Gods favour towards the professors of the reformed Religion throughout Germany , that the Duke of Saxony and Landgrave of Hessen had not the victory which they expected over the Emperour . Hee might have more reason thus to write , then I know or now remember : but certainly their agreement during the time of the war , was not altogether so good , as to promise any lasting concord or sure establishment of true Christian peace throughout the severall Provinces of Germany , if they had prevailed . Shertelius , who commanded in chiefe for the free Cities , did ( as some write ) forsake the Campe , as being wearie of their wranglings . However their few yeares captiuitie , was a fatherly chastisement , no plague or token of Gods wrath against them . As the unjust detention of the Landgrave , brought greater dishonour to the Emperour Charles , then any one Act that ever he did : so the Duke of Saxonie wonne himselfe more honour by his durance , then the Emperour could bestow upon him . Victorie in battaile , abundance of wealth , and titles of honour , are gifts and blessings from the Lord ; yet of which Pagans and Infidels are capable ; and such , as many Heathen have scorned or not affected . But for a Prince by birth , which had beene continually borne upon the wings of better Fortune , alwayes reputed the chiefe stay and pillar of his Country ; to endure captivity in an uncouth Court , with such constancy of minde , as could turne the intended contempt and scorne of his witty enemies , into kindnesse and admiration , and cause such as had led him captive , not only to pitie but to honour him , and propagate his fame unto posterity . This was a blessing peculiar to Gods Saints . That character which forraigne Writers have put upon him , will hardly befit any that is not a Christian inwardly and in heart ; [ Neque in prosperis elatum , neque in adversis dejectum sui hostes unquam vidêre : ] His enemies did never see him either puft up with prosperitie , or dejected with adversity . But was it not the greater pitie , ( if we may speake after the manner of most men , and as many Germanes in those times did , ) that so noble a Prince should be punished with the perpetuall losse of his Electorall dignity ? Yet even this ( that we may with veneration rather admire than question the secret wayes of Gods providence ) was no losse , but gaine unto Gods Church , and the publique weale of Saxony , which he more sought , than his owne ends or commodities . For by his falling into Charles his hands , the Electorall dignity of Saxony fell into another Collaterall line , which proved as beneficiall and favourable to good learning and Reformed Religion , as any other Princely Family of Germany in those times . Witnesse ( to omit their other good deeds in this kinde ) that Princely munificence of Duke Augustus ( brother and heyre to Maurice the victorious ) annually exhibited to Ministers Orphans , related by * Polycarpus Lyserus . How well those good examples which Maurice himselfe , and his brother Augustus had set , have beene followed by their Successors , falls not within my reading or observation . But surely these two advancers of this second Line did better imitate the princely vertues of their deprived Vncle , than his owne sons were likely to have done . For the judicious unpartiall French Historian , assignes this as one speciall reason , why the fame and memory of Iohn Duke of Saxony did not continue so fresh and pretious after his death , as he deserved , Quia reliquit filios sui dissimillimos . CHAP. 29. Of Gods speciall providence in making unexpected peace , and raising unexpected warre . 1 THE hand of the Almighty is not more conspicuous in managing warres begunne by men , than his finger is in contriving their first beginnings . Love is his nature , and friendship or mutuall love betwixt man and man , Princes or Nations , is a blessing which descends from him alone , who is the onely Author of all true peace , but not the Author onely of peace . Sometimes hee kindles unquenchable dissentions where the seeds of secular peace have been sowne with greatest policy , and watered with continuall care and circumspection . Sometimes againe hee maketh sudden unexpected concord between spirits which jarre by nature , and joynes the right hand of inveterate foes , to strengthen the stroke of Iustice upon his enemies . 2 Later Chronicles will hardly afford any example of worse consort betweene neighbour Princes , than was betweene Charles of Burgundy , and Lewes of France ; whether wee respect the contrarietie of their naturall dispositions , or the incompossibilitie of their projects or engagements . Nature had planted , and policie had nourished a kinde of Antipathy betwixt them . And yet how quickly and unexpectedly did these two great Princes ( after irreconcileable variances ) close and agree together to crush the wise , the rich , and martiall Earle of Saint Paul , then High Constable of France . He that had beene of both these Princes Courts , and of both their Counsels , hath left it observed , that they could never bee brought in all their life time to concurre in any other action or project besides this : albeit they had often greater motives to entertaine peace betweene themselves , than provocations to conspire against this Earle . Perhaps his experience of their ill consort made him more confident than otherwise hee would have beene ; though confident he might have beene upon better grounds than most great Subjects or inferiour Princes can be , if wit , if wealth , if policie , if martiall power or authority could secure any from the execution of Gods Iustice . 3 The best use which Machiavel or his Scholars make of this Potentates mishap , is to forewarne great Subjects or inferiour Princes not to interpose as Arbitrators or Vmpires upon advantage , when their betters fall at variance . The advice I confesse is very good , and ignorance hereof , or want of like con●ideration ( it may be ) was some part of this great Earles folly , not his principall fault ; some occasion , no tue or prime cause of these two great Princes combination against him . For besides Lewes and Charles , * Cominaeus , a man no way inferiour to Machiavel in politique wit , had espied a third principall actor in this Tragedy , whose first appearance was ( to his apprehension ) in the likenesse of Lady Fortune , but was discovered upon better review to be Divine Providence . This good Authors Comment upon this accident is so full and lively , as it will not admit any paraphrase of mine , without wrong , not onely to him , but to the Reader . Onely of one clause pertinent as well to the Discourse following , as to that or the like passage of sacred Writ , [ As every man sowes , so shall he reape , ] I must give the Reader speciall notice . This Earle was alwayes delighted to sow the seeds of warre , war being ( as he and the World thought ) the chiefe field or surest ground of his glory , and he ends his thus honoured life with a bloody and unglorious death . This was by Gods appointment the most naturall crop and proper harvest of such a seed-time as he had made . Yet was not the finger of God more remarkable in knitting these two Princes , which al their life times had stood ( as we say ) at the staffes end , than in loosing the strict link of mutuall amity between other ancient Friends , and sworne Confederates ; albeit the Politician seeke in this case , as in the former , altogether to cover or obliterate all impression of it . For it is his manner or humour , as was observed before , to bring as much grist as he can , and more then he ought , to his owne Mill ; to entitle such partiall and subordinate meanes , as fall within the compasse of his profession , sole or prime causes of those effects which are immediately produced by Divine Providence . 4 He spake merrily that said , A man could not bestow his almes worse than on blinde men , seeing they could finde in their hearts to see their best benefactors hanged . But it hath beene delivered in good earnest as a cautelous rule by some politique Discoursers , that the most thanklesse office any great Personage can doe to his dearest friend , were to make him King. It is a lesson of every dayes teaching , The greater men grow , the more they scorne to bee thought to be beholden unto others . The very sight of such as they have beene more beholding unto , than they can handsomely requite , seemes to upbraid ambitious minds . Hee is a meane Historian that cannot instance in divers upstart Princes , which could not long suffer the heads of those men , whose hands had put Crownes on theirs , unto which they had no lawful title , to stand where nature had given them lawfull possession , ( ●i . ) upon their owners shoulders . Politique rules or Aphorismes grounded upon historicall observations of this kinde , are not altogether without use . But the doctrine inveiled in Poeticall fictions , is in this and many other cases more Catholique than the Historians or Politicians observation . Vsuall it is with the Poets when they represent the originall and progresse of tragicall dissentions betweene quondam friends ; in the first place to dispatch the Furies abroad with fire-brands in their hands to kindle or blow the coales of cruell and ( without the mutuall blood of the Actors ) unquenchable hatred . And to speake the truth without fiction , it seemes scarce possible that such light sparkles of humane anger as are usually the first seeds of quarrels betweene neighbour Princes or confederate States , should grow unto such raging and devouring flames as they often doe , unlesse some spirit more potent than the spirit or breath of man did blow them . Now if by Furies the Poets meane infernall Fiends or evill Spirits , their language doth not varie much from the ancient dialect of Canaan . God ( saith the Author of the Booke of Iudges , cap. 9. ver . 23 , 24. ) sent an evill spirit betweene Abimelech and the men of Schechem : and the men of Shechem dealt treacherously with Abimelech : That the cruelty done to the threescore and ten sonnes of Ierubbaal might come , and their blood be layd upon Abimelech their brother which flew them , and upon the men of Shechem which ayded him in the killing of his brethren . The mutuall disasters of both parties related in the verses following , is but the just award of lothams imprecation . vers . 19 , 20. If yee then have dealt truly and sincerely with Ierubbaal , and with his house this day , then rejoyce ye in Abimelech , and let him also rejoyce in you . But if not , let fire come out from Abimelech , and devoure the men of Shechem , and the house of Millo : and let fire come out from the men of Shechem , and from the house of Millo , and devoure Abimelech . 5 It would be more easie than safe , out of the Histories of times ancient and moderne , domestique and forraine , to parallell this last instance so exactly as well for successe as practise , as might be sufficient , if not to perswade the irreligious Politician , yet to leave him without excuse for not being perswaded , that there is an immortall King of Kings and Lord of Lords , from whose jurisdiction no corner of the Earth can be exempted ; an everlastingly wise and righteous Iudge , which oversees the inventions of mans heart with a stedfast eye , and measures their actions with a constant hand ; one that visiteth the same irregularities by the same rule or canon , and fitteth like sinnes with like punishments , after thousand of yeares distance in time , in places distant some thousand of miles . But leaving the collection of parallell examples or experiments sutable to the rule proposed unto the Readers private observation : the proofe of the last mentioned conclusion will bee more apparent and concludent from the examples or instances in the last Section concerning the rule of retaliation . CHAP. 30. Of Gods speciall providence in defeating cunning plots and conspiracies , and in accomplishing extraordinary matters by meanes ordinary . 1 WHen it is said that In God we live , wee move , and have our beeing , this is not to be understood only of being or life naturall , or of motion properly so called , but is to be extended unto life and operations purely intellectuall . So that the incomprehensible Nature in respect of our apprehensions , is as properly an agent superartificiall , as supernaturall . All the skill wherewith any intelligent Creature is or can be endowed , all the devises and projects of mens hearts , are as essentially subordinate to his incomprehensible wisedome , or counsell of his will , as the life , being , and motions of things naturall , are to his creative , conservative , or cooperative power . Howbeit this subordination of the rationall creatures cogitations to his infinite wisedome , doth no way deprive it of all liberty or freedome , in projecting , devising or consulting ; but onely of power to appoint successe unto its owne projects or devises . Thus much , to my apprehension , is included in the wise Kings Maxime , * Many devises are in the heart of man : but the counsell of the Lord , that shall stand . This freedome or liberty of mans wil in devising or projecting , and the want of all liberty or power to allot successe unto his projects , doth more truly argue , that which the Latines call servum arbitrium , that is , mans servitude so misery and sinne , than if he had no more liberty in the one case than in the other . The more ample the spheare of his liberty in projecting or devising , is , or ( by divine permission ) may be ; the more admirable doth the Counsell of the Lord appeare in directing and ordering his free courses , most infallibly unto such ends as hee appoints , by meanes for their kinde , ordinary and naturall . And if we would diligently consider the works of God in our dayes , they are as apt to establish true beleefe unto the rules of Christianity set downe in Scripture , as were the Miracles of former ages , wherein Gods extraordinary power was most seene : yea the ordinary events of our times , are more apt for this purpose in this age , than use of miracles could be . For the manifestations of Gods most extraordinary power , cease , by very frequencie , to be miraculous ; and men ( such is the curiosity of corrupted nature ) would suspect , that such events ( were they frequent or continuall ) did proceed from some alteration in the course of nature , rather than from any voluntary exercise of extraordinary power in the God of nature . But the continuance of these ordinary events , which the all-seeing wisedome of our God daily and hourely brings to passe , is most apt to confirme the faith of such as rightly consider them . For by their successive variety , the amplitude of his unsearchable wisdome is daily more and more discovered , and by their frequency the hidden fountaine of his Counsell , whence this multiplicity flowes , appeares more clearly to be inexhaustible . Only the right observation or live-apprehension of these his works of wisedome , is not so easie and obvious unto such as minde earthly things , as his workes of extraordinary power are . For such works amate the sense , and make entrance into the soule , as it were by force ; whereas the effects of his Wisedome or Counsell , make no impression upon the sense , but upon the understanding only , nor upon it , save onely in quiet and deliberate thoughts . For this reason , true faith was first to be planted and ingrafted in the Church by Miracles , but to be nourished and strengthned in succeeding ages , by contemplation of his providence . The limits of this present contemplation , shall be by example or instance to shew in what manner the wisedome of God doth sometimes defeat the cunningest contrivances or deepest plots of Politicians , and sometimes accomplish matters of greatest consequence by meanes or occurrences light and slender in the esteeme of men . But how weake or slender soever they bee for their particular nature , or in themselves , yet the combination or contexture of them must needs be strong , because it is woven by the finger of God. 2 What plot could have been invented against any land or people , more deadly , then that of Hamans against the people of God , storied Ester 3. 8 , 9. His information against them was bitter , and easie to finde entrance into an absolute Monarchs eares , whose words must be a Law to all , especially to his captivate and conquered subjects . And the Iewes on the other side more likely to change their lives , than the lawes of their God , for any Princes pleasure . What hope ( in humane sight ) for Mordecai to finde any favour , when as He was to execute this bloody Law , whose particular spleene and revengefull mind against Mordecai , had for his sake procured it , in most absolute forme against the whole Iewish Nation ? You will say , that Ester lately received to greatest favour with the King , and now made consort of his bed , might prevaile much . And for a barbarous King to shew mercy , at his Queenes entreaty , unto such as had done him so good service , as Mordecai had done Assuerus , is but an ordinary thing . I confesse as much , that many occurrences , which seem to conspire for Mordecai and his peoples deliverance , are not extraordinary . For a King in his cups , to take a displeasure at his former Queene , that would not consent unto his folly ; or for his displeasure unto the divorced , to shew greater love unto his late espoused Queene , is a matter neither strange nor unusuall : but that Queene Vashti should bee displaced , and Ester ( unknowne to bee of the captive Hebrewes kinde ) admitted to be Assuerus his mate , just at that time , when Haman , the Iewes sworne enemy , was exalted next to the King and Queene in dignity ; this can only be ascribed to him , who , as the wise sonne of Syrach speakes , hath made all things double , one against another , Ecclus , 42. v. 24. Againe , that the King , the very night before hee came to the banquet which Ester had prepared , should take no rest ; this was the Keeper of Israels vigilant care over his people , who neither slumbers nor sleepes , whilest his enemies are a plotting mischiefe against them . Againe , that the King taking no rest should seeke to solace his restlesse thoughts by reading the Chronicles , that reading them hee should light on that place , wherein the now distressed Mordecaies faithfull service , in bewraying the treason intended against his person , by Bigtan and Teresh his Eunuches , was registred : All this doubtlesse , was only from his wisedome , that hath the disposition of al the lots , much more of all the plots which man can cast . Many other occurrences might here be considered , no one of which considered apart , from the rest , but is ordinary and usuall ; and yet the entire frame or composture of them , such as cannot bee referred to any but his workmanship , who hath created all things in number , waight , and measure . Yet a Politician that should have read this story in the Persian Chronicles , could at the first sight have discovered a great oversight in Haman , in not putting sooner in execution this his absolute commission ; Semper nocuit differre paratis . Perhaps this conditionall proposition may bee true , that if he had executed his Commission with speed , the Iewes had fared worse ; but for this cause the Lord did not suffer him to entertaine this resolution . Yet , let us see whether haste in execution could accomplish the like designes against a State in like case . 3 Fliscus that nobly descended and potent Genoesi , with his familiar Verina , had enacted as cruell a Law against the Dorian Family , and the other Nobility of Genoa ; which they had resolved to have writen , first with characters of blood upon their pretended enemies brests , & after their death , to have condemned them by proclamation , when as Fliscus through popularity should have got the Diadem . Their plot for effecting their enemies death and their owne advancement , was layed as exactly as policy could devise ; their practise and execution of meanes invented , was more exact then the patterne which Machiavel gives for like designes . First , because store of armour and munition was necessary for such an action , and provision of such store of munition would be suspicious for a private man to undertake in a popular and factious State ; Fliscus perswades young Doria ( whose death he especially sought ) to be his partner in setting out a Man of Warre against the Turkes . Doria kindly accepts the offer , altogether ignorant of the others intent , which was by this colour to furnish himselfe with armour and munition out of the Countrie for Doriaes overthrow . And being once furnished with such tragicall attire , without suspition of any tragedy to ensue : for to provide himselfe of sutable actors ; hee invites a multitude of the Commons to a night feast , where in stead of thanksgiving before meat , hee makes a patheticall oration , exhorting them to banquet it that night in the Nobilities blood , assuring them that they should bee their owne carvers for ever after , of the good things of that Citie . Some for love to Fliscus , others for hate to the Nobility , some for feare of present danger , and others for hope of greater dignities ; for one cause or other , all at length , save two ( who desired to be spared for their faint hearts ) offer themselves to Fliscus his service . And by their forwardnesse , the City gates , next to the key , whose command made most for their purpose , are presently surprised : yet not without some noise , which comming unto Doriaes eare , makes him suspect that his Mariners were quarrelling ; and rifing out of his bed to compose the supposed quarrell by his presence , he falls immediately into his enemies hands before he was sought for . But however this yong gallant had committed no actuall crime , that by course of humane law , deserved a violent death by such executioners ; yet the right hand of the Lord had found him out , for consenting by Piracy to disturbe the publique peace lately concluded betwixt Charles the fift and the Turke : which peace the Genoezes amongst others , the Dorian faction above other Genoezes , but especially this young Doria & his Fathers house ( which had stood for Caesar against the French ) were bound in conscience to observe . But leaving the cause of his death unto the righteous Iudge : his sudden end in any Politicians judgement was a good beginning to Fliscus mischievous designes . And what more could Machiavel have in the next place given in charge , but that the Gallies which made some stirre at the noise , should with all speed bee boorded to make all sure , untill the Tragedy were fully acted . This Fliscus sought to put in execution with as great speed as Machiavel in like case could have wished . But haste ( as wee say ) makes waste : his forward minde had made him forget , that his body was not so nimble in armour , as out of it ; not so apt either to avoid a slip , or to recover himselfe when he began to slide . By his hasty treading upon a loose plank ( as if the snare had been set for his soule by the Almighties hand ) he , and one or two of his companions , fell some yard or two short of their purpose , and drowned themselves and their plot , even whilest it was come to such perfection , that the younger Fliscus yet hoped to make himselfe Duke of Genoa , as haply he might have done , if the Lord had lent him so much wit as to have concealed his elder brothers death , scarce knowne to any till he bewrayed it to such as enquired for him , in hope to finish all instantly by his presence . But they partly amazed with the elder brothers sudden disaster , and seeing no sufficiency in the younger , to satisfie their expectation , dissolve the rout , and ceasing to project the ruine of others , begin every one to seek the best meanes for his owne safety . Thus hath this politique Gentleman consulted shame unto his house , his stately Palace is demolished , and his Noble Family almost extinct . Yet were all the conditions which greatest plot-masters require in such projects , exactly observed in this : the plot it selfe as acurate as could by the reach of man be devised , their counsell communicated but to a few at the first , the execution of it so speedy , that the appointed actors could have no leisure to deliberate whether it were better to relent , or goe forwards ; and yet the successe more dismal and sudden , than their enemies could expect or wish . Thus Machiavels rules have their exceptions , but the Prophets Calendar is never out of date ; Non est viri dirigere gressus ejus . Not Machiavel himselfe had he been present , could so have directed Fliscus his steps , that his treadings should not slip ; yea , he should have fallen , though Machiavel had held the plank . For his iniquity had overgrown his plot , and being come to ful height , it strikes upon that immutable & irresistible doome which God by Moses had pronounced , Deut. 32. v. 35. Vengeance and recompence are mine , their feet shall slide in due time , and the day of their destruction is at hand , and the things that shall come upon them , make haste . These men we spake of , hastned their owne destruction , by making too much haste to destroy others . 4 Perhaps the Politician will reply : As Haman was too slow , so Fliscus was too hasty , and should have observed the contrary rule , Differ ; habent parvae commoda magna morae . Suppose this hot-spur were revived , to re-act his former or the like cunning plot , and for his better remembrance should take the Dolphin and Harrow for his devise , with this inscription , Festina lente ; it were not possible his speed should be better , so long as his intentions were as bad , or worse then they had beene ; and his adversaries no worse then they were , when he conspired their death . To omit more examples ancient or foraigne : the fresh memory of the Powder treason eclipseth all that have gone before it . No Politician can justly accuse the Actors of this intended Tragedy , either of Hamans too long delay , or of Fliscus his haste . Such maturity and secrecie they used in their actions and consultations , as none on earth could have used more , considering the many lets and impediments which did crosse their projects . Hell it selfe had gone so long with this hideous monster , that it was weary and well content to make an abortive brood , as fearing the pangs that must have accompanied the full delivery of what had beene conceived within her bowels , would be unsufferable . But Achitophel had wit at will , to plot a treason to his Soveraignes overthrow ; yet herein blinded by him , that gave him sight in other projects , that he could not forecast what harmes might befall him by Absoloms folly . And though the Arch-plotter were Vir profundae dissimulationis , one that could give traiterous counsell , as the destroying Angell of the Lord , and hide his counsell as deep as Hell ; though he had this extraordinary quality in him , of making his friends so sure unto him , that they would adventure both body and soule at any time for his sake : yet thus farre infatuated he was , as not to consider , that some of them which were so willing to worke a publique mischiefe for his pleasure , might also have a desire to secure their private friends from danger , by giving them some generall or ambiguous admonition , albeit against their oaths of secrecie . That one of them should seeke to admonish his Honourable friend of the instant danger , was a thing not extraordinary , except in this , that so much good nature could be left in his brest , that could consent unto his Countries ruine . That a man of the Iesuites instruction , should finde an evasion in an oath , which he held lawfull , is a matter usuall . And who knowes whether hee that permits evill , because he knowes to turne it unto good , did not at this time make use of the Iesuites doctrine of playing fast and loose with his sacred and dreadfull name , to animate this Discoverer to dispense with that solemne oath of secrecy which he had taken , and afterward to forsweare the fact so deeply . I do not think he durst have adventured upon either , without some secret mentall reservation . But without all question , it was his counsell which moderateth the maine devises of mans heart , that moved him to expresse his minde in such termes , as might represent or call the fathers disaster , unto the remembrance of his royall sonne , whom nature had taught to make jealous constructions of every speech , word , or circumstance , that might revive the memory of the intendments against his father , and to forecast all possible interpretations of all occurrences , which might portend or intimate the like designes against himselfe . As the sincerity of his royall heart and consciousnesse of clemency towards all , especially towards that faction which deserved none ; had brought our Soveraigne asleepe in security : so the collections which he made out of the disclosers aenigmatical admonitions , were such as a man would make , that had heard the Letter read in a dreame or slumber , not such as so wise and learned a Prince would in other cases have made in his vigilant and waking thoughts . But from what cause soever the dreame came , the interpretation was from the Lord , and Let it be unto the Kings enemies for ever . The event hath proved the discloser to have beene a false Prophet , and to have spoken presumptuously when he said , that God and man had concurred to punish the iniquity of those times , by such a blow as he meant . We must with the true Prophet make confession : Not unto us Lord , not unto us , but unto thy Name give the glorie . It was not God and man , but God alone , that did sute and order the severall occurrences by which the intended blow was prevented . It was not God , but the devill , that did intend it . 5 That the Iewes in the dayes of Mordecai , that the Genoezes within this age , that this Land and people within our memory , have not become a prey unto their malicious enemies , was meerely from the counsell of the Lord , which must stand , for our good , if we decline not unto evill . It is not the breath or vapour of Hell , that can undermine our State , or shake our Princes Throne ; whilest God is with us . But if he be against us , what can be for us ? If he doe but speake the word , even the least word of mortall man , whose breath is in his nostrils , shall be sufficient to blow up or overturne a Kingdome . If subjects should rebell , as often as Princes breake jests upon them , they might worke their owne greater real disgrace , and wrong both themselves and their posterities farre more in deed , than the other had done in words . But opportunitie makes a theefe , and want of opportunitie oftimes keepes great mindes much discontent , from rebellion . But when it shall please him that hath reserved the perfect knowledge of times and seasons to himselfe , not to dispose their opportunities to any Land or peoples good ; a womans unseasonable word may breed mightiest Empires greater reall mischiefe , than Emperours Swords for many generations can redresse . So it fell out , when Iustin the Emperour had removed Narses the Eunuch from his regency of State upon importunate accusations , which , for the present , he could not put off , but only by putting him from his place . Sophia his Empresse ( not so wise herein , as after-experience might have taught her to have beene ) whether willing ( as the old proverb is ) to adde scathe to scorn , or whether desirous to sooth Narses his calumniators in their humour ; said she would have Narses come unto Constantinople , there to spin amongst her maids . The jest , being brought unto his eares , provoked him to give her proofe of his masculine spleene and indignation . For he thus resolved , Seeing it hath pleased her Excellency to appoint mee this taske , I shall shortly spinne her such a threed , as shee and her Husband shall hardly bee able all the dayes of their life to untwist . Not he , but the Lord by his mouth had spoken the word , and it was done . For Alboinus King of the Lombards comes instantly out of Hungary at Narses his call , who could not disswade him from entring into Italy , after it repented him of his former spleene against Sophia , and of his encouraging of this King to revenge his wrong . The Easterne Empire had received many wounds before this time , but lately cured of the most dangerous by Narses his good service . This was the first perpetuall and irrecoverable maime : the second more grievous did follow upon as light occasions , but where in the concourse of many circumstances were more notable . 6 When * Mahomet first begun to counterfeit extaticall visions , and practise Sorcery ; he aymed perhaps , at no greater matters than Simon Magne did , onely to be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some great one among his fellow Badgers and Camel-drivers . He did not so much as dreame of Nestorius or his heresie . And Sergius the Monke , when he began to maintaine that heresie at Constantinople , did think as little of Arabian Sorcery . After these two , by Satans instigation , and Gods permission , had made a medley of Iewish infidelity and Grecian heresie , as if it had beene a garment of English wool and out landish●●int ; they least thought of any mutinie towards , in Heraclius his camp for want of pay . The Romane Quaestor was altogether ignorant of Mahomets visions or his new coined Lawes , when he thus disgracefully intreated the Arabians or Sarazens : There is scarce sufficient provision for the Romane and Grecian Souldiers , and must this rascality of Dogs be so importunately impudent , in demanding their pay ? Sed habet & Musca splenem . These poore Barbarians were such hungry Dogs , as looked to be cherished where they fawned , and could be content to change many masters , rather then be continually raited thus . Now albeit the Romane Quaestor did thus uncourteously dismisse them , without a pasport or direction whither to goe : yet the Lord by his harsh language did hisse for these Hornets , unto Mahomets Campe ; who had beene lately foiled by the Persian , untill these fugitives raised him up , and made him Lord of Aegypt . Thus of the heresie of Sergius ( by birth an Italian , by profession a Monke ) and of Mahomets sorcery , and of these Sarazens mutiny , hath the Divine Providence , made up a triple cord , which cannot to this day be broken , having continued almost these thousand years , as a fatall scourge to Christendome . 7 A meere Politican , that considers the causes of Iustinus his losse , by the discontent of Narses , or of Heraclius his prejudice by these Sarazens revolt , would from both draw that Aphorisme which divers have done , from a trusty * Gascoignes answer unto Charles the 7. French King. The Aphorisme is that Princes must beware what speeches they use unto great Souldiers or men of valour , seeing that Gascoigne ingenuously told his Lord and Master , that for a foule disgrace he could turne Traytor , though all the riches of France , though the French Kingdome it selfe would not suffice for a bribe to make him prove false , or to corrupt his loyall minde . The Rule or Aphorisme is in many cases good . Yet if this and all other like caveats were strictly observed , and other matters not amended ; he that at his appointed time turnes disgracefull speeches unto the speakers overthrow , can make the mildest words , which Generalls or other Confederates in Armes can utter , for accomplishing their joynt purposes , to effect their owne ruine , and delivery of their enemies . 8 It is a knowne story of a Family or faction in Perusium , who having gathered a competent armie of their Allies , to surprise the citie from which they had beene lately banished ; made their forcible entrance into it by night , but sting all the chains that otherwise would have hindred the passage of the horsemen , untill they came unto the Market stead or chiefe place to bee surprized . But here their Hercules , wanting roome ( by reason of the presse ) to fetch a full blow with his club , for bursting that chaine , much stronger ( in all likelihood ) than the rest , cries * Back , back , unto those that were next unto him , and they the like unto such as were behinde them , untill the same words had run like an eccho to the hindmost ranks or reere ; who imagining that those in the front had descried some danger , resolved to be the first in retiring , as they had beene the last in entring : and hence they in the front perceiving themselves suddenly destituted of their company , give their enterprize for lost , which one blow more , or one word lesse , had presently effected . But perpetuall exile was by Divine justice the enterprisers due ; and though iron chaines may be burst by the strength of man , yet the Counsell of the Lord , that shall stand , more firme than walls of brasse , or rocks of Adamant ; that his enemies at the appointed time may fall before it . The onely use which the Politician hath made of this and like experiments , is this : First , that Generalls should bee very wary what words should passe throughout their army , and for this purpose to keepe servants , women , or other talkative or clamorous creatures , farre from the army , when any service is toward . Secondly , to accustome their Souldiers , onely to respect their Commanders speeches , and to account of others as winde , that blowes afarre off . These caveats were given above 70 yeares agoe ; and yet have greater forces than these Italians had , beene upon as light occasions defeated in their intended surprisalls of Cities by night , after they had blowne open their Gates with Petars . However , the admonition hath its use and seasons , though oftentimes observed without successe , because it is too much relyed upon . Mordecai spake with confidence unto Ester ; If thou holdest thy peace at this time , comfort and deliverance shall appeare unto the Iew out of another place ; because as he supposed , the counsell of God was for their good . But though Souldiers should hold their peace , and Generalls speake nothing but what the Politician should prompt , yet shall destruction come upon them upon other occasions ; if the counsell of the Lord bee once against them . Yea though the parties disagreeing should lay all enmity aside , and consult for the establishing of peace , yet shall they conclude in blood , if the Lord of Hosts be displeased with them . 9 A fit instance to this purpose is registred , as Camerarius tels us in foraigne Annalls , though not intimated by our English Historians , who had as much reason as any other to have recorded it , if the story had beene true . But seeing they have omitted it , I will not expect the Readers historicall assent unto it , but only commend it unto him as an example for illustrating the probability of the last observation . The English and French Army being ready to joyn battell in Normandy , the French Captaines perswade their King to intreat a parley with the King of England , that so all matters might be compromised without further harme or danger to either partie . The place agreed upon for the parley was a ruinated Chappell , a little distant from both armies . A friendly compromise was by both Kings resolved upon to be further ratified upon deliberation of their severall Counsells . But before their parting , a huge Snake , whether stirred up by the noise of their attendants which waited without , or upon other occasions , seemed by her hissing and swelling necke to make towards them . Both of them alike afraid , draw their swords , and yet neither willing to trust other within the walls , run out with their naked Swords in their hands : their attendants upon this sight misdeeming some outfall in the Chappell betweene them , doe the like ; and the Armies upon this view joyne battaile , and could not bee recalled , untill much blood on both parties was , and more had beene spilt , unlesse the night had come vpon them . 10 Be this , as it may be , a true story , or a fiction : the possibility of such unexpected occurrences ( all which are at the Almighties disposition ) are infinite , and cannot be comprehended , much lesse prevented by the wit of man which is but finite . So that although the plots and devises of mans heart be many , yet hath the Lord more counterplots perpetually in store , and therefore of all counsells , the counsell of the Lord it shall stand . Whilest I reade some speculative Politicians , that seeke by observing the errors of former times in managing civill affaires or projects , to rectifie or correct their oversights , and take upon them to make an Ephimerides of future events : their Discourses in my slender observation , argue a greater ignorance in them , of divine Providence , than their practises would in the Mathematicks , that would labour out of a surd number to extract a perfect square . He that knowes the rules of Arithmeticall division , might in every working or attempt of resolving a full number into its proper square , come nearer and nearer to the square number , and yet be sure not to finde it , though he spent Nestors yeares in dividing and subdividing the same number , or resolving fractions into fractions . The reason is this , how little soever a surd number exceeds the next square , yet the overplus is in division infinite . And so are the events which the Politician seeks to rectifie or determine of , and therefore not certainly rectifiable or determinable ; save onely by him whose wisdome is actually infinite . It is an errour incident to little children to think they might easily shake hands with the man in the Moone , or with Endymion kisse the Moone it selfe , if they were upon the next hill where it seemes to them to set : and if you bring them thither , they think they came but a little too late ; if they could bee now at the next hill where they see it goe downe , they imagine they might doe so yet . Such for all the world is the practicall Politicians errour , the cause of both in proportion the same . Children are thus deceived , because they imagine no distance betweene heaven and earth , or betweene heaven and that part of earth which terminates their sight . And so the secular Politicians minde , reacheth no farther than the hemisphere of his owne facultie . Either he knowes not , or considers not , how farre the height and depth of his wisedome and counsell that sits in the heavens , and rules the earth ; exceeds the utmost bounds or horizon of his foresight and limited skill : in this only different from the childe , that his wit is more swift and nimble than the others body , so that he is not so soone weary of his pursuit . But if hee misse of his purpose at the first , he hopes at his next flight to speed , and thus in seeking after true felicity ( which was hard by him , when hee beganne his course ) he runnes round all the dayes of his life , even as he is led by him that daily compasseth the earth . Better might Painters hope , by looking on the multitude of men now living , to draw accurate pictures of such as shal be in the Age to come ; than any Politician can expect , either by observation of former times , or experience of his owne , to prescribe exact rules for managing of future projects . For if we consider the whole frame or composition of circumstances , or all the ingredients , ( if I may so speake ) of every event ; there is as great a varietie in humane actions , as there is in mens faces . Never were there two events of moment upon earth altogether alike ; each differs from other , either in the substance , number , or quality of occurrences , or in the proportion of their consonancie or dissonancy unto the counsell of the Lord ; as there is no visage but differs from another , if not in colour or complexion , yet in shape or figure . I have beene perhaps rather too long , then too bold in decyphering the vanity of this proud Criticke , which accuseth Christianity of cowardize in actions , and devotion of stupiditie and dulnesse in consultation of State. But so might Bats and Owles condemne the Eagle of blindnesse , were tryall of sight to be made in that part of twilight , wherein darknesse hath gotten the victory of light . Some men not able to discern a friend from a foe , at three paces distance in the open Sunne , will reade their Pater noster written in the compasse of a shilling by moone shine , much better than others clearer sighted , can reade a Proclamation print . The purblinde see best by night , yet not therefore better sighted than others are , because the absolute triall of ●ight is best made by day . So is the meere Politician more quick fighted , than Gods children in matters permitted by divine providence , to the managing of the Prince of darknesse . For albeit the righteous Lord do in no case permit , or dispense with perjury , fraud , or violence ; yet he suffers many events to be compassed by all or some of these , or worse meanes . Now when matters usually managed by speciall providence , come by divine permission once to catching ; hee that makes least conscience of his wayes , will shew most wit and resolution . For whatsoever falls to Satans disposalls , shall assuredly bee collated on him that will adventure most . It is his trade and profession to lend wit , might , and cunning , for satisfying present desires , upon the mortgage of soules and consciences . And his Scholar or Client ( the politique Atheist ) perceiving fraud and violence to prosper well in some particulars , imagines these or like meanes throughly multiplied to be able to conquer all things , which he most desires . But when Satans commission is recalled , or his power by Gods providence contracted ; the cunningest intentions or violent practises of Politicians , prove much like to a peremptory warrant out of date , which being directed to one County is served in another . Both indanger the party prosecuting , and turne to the advantage of the prosecuted . I conclude this Chapter and Section with the observation of a namelesse Author , but set downe in verses , related by Camerarius . Si vitam spectes hominum , si denique mores , Artem , vim , fraudem , cuncta putes agere . Si propius spectes , Fortuna est arbitra rerum : Nescis quam dicas , & tamen esse vides . At penitus si introspicias , atque ultima primis Connectas , tantum est Rector in orbe Deus . Who looks on men , and on their manners vile , Weenes nought is wrought , nought got sans force or guile : Who nearer looks , spyes ( who knows what ? ) her wheele Who coozneth fraud , and oft makes force to reele . But Eagle sights which pierce both far and neare , Eye One who onely ruleth all this Spheare . SECTION IV. Of Gods speciall Providence in suiting punishments unto the nature and qualitie of offences committed by men . CHAP. 31. Of the rule of retaliation or counterpassion . And how forcible punishments inflicted by this rule without any purpose of man , are to quicken the ingraffed notion of the Deitie , and to bring forth an acknowledgement of Divine Providence and Iustice . 1 ARISTOTLE did rightly denie retaliation or counterpassion to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exact justice ; and yet it may be , Pythagoras his thoughts did soare much higher than his , when he pitched upon the affirmative . In ordinary offences committed by unequall or extraordinary persons , Pythagoras his tenent , is not universally true . As if a great person should beat his farre inferiour , without just cause , it stands neither with the Law of God , * or rule of equity , to beat him in the same fashion , or according to the same measure againe . But when Kings and Monarks doe extraordinary wrongs unto their subjects , or practise prodigious cruelties upon their inferiours ; they usually suffer the like harmes or plagues themselves . But who ( saith Cominaeus ) shall call Potentates in question , who shall accuse , who shall condemne , who shall punish them ? All ( as he resolves ) that can be required to a formall processe , shall be supplyed by the complaints and teares of such as are agrieved by them ; by the sighes and grones of the fatherlesse and widowes . These are more authentique than any witnesses of fact , more powerfull then any Atturney or Advocate , before the supreme tribunall of God. So good and gratious a Iudge is He , and so compassionate to the oppressed , that even in this life he often punisheth Kings for their sakes , so evidently and so remarkably , as there can be no place for doubt amongst the observant , that he is a most just avenger of humane impietie . But most Princes ( as the same Author notes ) are so unexperienced , so inconsiderate that whiles prosperous fortune smiles upon them , they feare no stormes , no punishment , no conviction . And for want of this feare , which is the beginning of wisedome , God suddenly raiseth up some adversary or other , when they least suspect . Affliction in some kinde or other is the surest friend , the most trusty Counsellor , that any Prince can use ; for of all the rest of his retinue , it onely knoweth not how to flatter . And affliction or calamity of the same kinde , which they have undeservedly brought upon others ( when that befalls them ) is the most sincere , most powerfull Preacher that enters in at any Court gate , for bringing Potentates to the knowledge of God and of his Lawes , or to acknowledge him to be as well the Iudge of Iudges , as Lord of Lords . 2 For as Iustice cannot be done upon private offenders but by the warrant of supreame authoritie ; so when wee see such judgements befall supreme Magistrates themselves , as to the notions of naturall reason are just and right , and as it were exactly fitted to that which they have done to others ; this clearly argues there is a Supreme Tribunal in heaven , which hath more soveraigne Authoritie over the highest Thrones and Principalities on earth , than they have over the meanest subject that lives under them , or filliest wretch that sojournes within their territories . 3 And if the tallest Cedars be not without the reach of Divine Iustice , shall it not controll the lower shrubs ? Never was there any man on earth ( I am perswaded ) save one ( who was more than man ) but upon a diligent survey of what hee had done & suffered , might have taken just occasion to repeat that lesson , which the suffrance of such calamitie from the hands of men , as he had procured unto others his neighbour Princes , had taught Adonibezech to say by heart , Threescore and ten Kings having their thumbes and their great toes cut off , gathered their meat under my table : as I have done so God hath requited me . Iudg. 1. 7. This Tyrants offences had beene many and grosse , more barbarous than many Princes in this age would ( perhaps ) commit ; yet an usuall practice upon the conquered in those ancient times ; a politique embleme of slavery , in thus fitting their hands for the oar● , and disenabling them to use the Pike , or other like instrument of warre . However ; more at this day would be ready , upon like provocation or custome to deale as boysterously with their vanquisht foes , as Adonibezech did with his , rather than to make the like ingenuous confession ; though God did call their sinnes to minde by such sensible remembrances , as awaked him . This I have generally observed , that lighter touches of Gods afflicting hand , did more affect the outragious people of the old world ( unlesse such as were delivered up into a reprobate sense ) than his severe blowes do many amongst us , which have the reputation of moderate , of civill , yea of sanctified men . The minds of most men are so blinded and choakt with cares of this world , that they looke no further than into second causes ; and hence ( like idiots ) they suspect such blowes as are reached them from heaven , to be given by such as are next unto them . But even amongst such as look farre enough beyond second causes ; amongst such as see God in his word , and daily heare his promises , some there bee which either distinguish too nicely between Gods temporall punishments , and his fatherly chastisements , or else make not right application of this distinction to their owne particular . From the one or other mistake , ( perhaps from both ) whatsoever affliction befalls them , after they have taken speciall notice of their regeneration , is entertained as a meere loving correction , sent for no other end than to worke for their future good , not as a touch of Gods punitive justice requiring serious repentance for some particular sinnes past . But whatsoever may be thought of the distinction it selfe , this application of it , was not in use amongst the ancient Saints and people of God. 4 Few moderne Spirits of ingenuous birth and breeding , but would scorne to be suspected of such rude and vast behaviour , as some of Iacobs Sonnes used towards their Father , others towards Ioseph , or the Shechemites . And yet , how quickly doth the feare , rather than the sufferance of lighter affliction than Ioseph suffered at their hands , call their offences against him to their remembrance . They knew themselves to bee as free from the crime wherewith he charged them , as he was from merit of death , when they put him into the pit , or from desert of bondage , when they sold him to the Madianites . Notwithstanding , his very not being so flexible to their requests , as their instant occasions required , ( though nothing so inexorable as they had been to him in his extremity , when they knew him ( as now they do not ) to be their brother ) caused them to make this mutuall confession one to another , [ We are verily guilty concerning our brother , in that wee saw the anguish of his soule when hee besought us , and we would not heare : therefore is this anguish come upon us . Gen. 42. 21. ] This speedy relentance upon this warning , is an assured testimonie , that the feare of God and of his just judgements , did in some measure lodge in all their harts ; but most abundantly , now , in Reubens , whose former sinnes against his father , did equalize , if not superabound his brethrens sinnes against young Ioseph , of whose miscariage he was least guilty . For unto the rest confessing their sinnes , as was set downe before in the next verse , hee thus replyes ; Spake I not unto you , saying , doe not finne against the childe , and ye would not heare ? therefore behold also his blood is required . Yet was this confession uttered thirteene yeares after the fact was committed , untill that time never called in question . CHAP. 32. Of the Geometricall proportion or forme of distributive justice ; which the supreame Iudge sometimes observes in doing to great Princes as they have done to others . 1 BVt these Sonnes of Iacob were private men . And God in putting them into the same feare & anguish of soule into which they had put their harmlesse brother , might observe the strict rule of retaliatiō or counterpassion , without swerving from the rule of equitie , seeing their brother was their equall : but doth the righteous Lord observe the same rule betwixt parties for condition or state of life most unequall ? doth he mete out punishment unto Princes , in just equality to the harmes which they have wrongfully done to their subjects or inferiours ? Surely he is no respecter of persons , in cases of justice or revenge . But where the blow or matter of punishment , which lights on Potentates is much lesse , the griese or smart may be fully as great , as their fury can procure unto their subjects . In the case betweene Kings and Subjects , properly so called , or betweene superiour and inferiour subjects , there is a kinde of allowance to bee made , according to Geometricall proportion , without swerving from the exact rule of Retaliation . It is a memorable comparison which * Cominaeus ( according to this allowance ) hath made , betweene the evills which Lewis the eleventh French King , had done to others , and the like evils , which God , in the end of his raigne , did bring upon him . 2 To be disrespected by them , whom hee had advanced far above their deserts , and graced with dignities whereof their education and profession was uncapable , could not but be a great griefe unto this great King , as the like ungratefulnesse would be unto any other : yet a just & usuall award of Divine Iustice upon such Princes as thus neglect the rule of humane distributive justice , in the dispensing of honorable favours . But for a Prince , which had alwayes required exact obedience , alwayes accustomed to expect an observance from his Subjects , more than ordinarily is given unto other Princes ; to be , in his old age , inforced to observe and flatter the churlish humour of his a Physitian , whose untoward service hee had recompenced with a standing fee of a thousand Crownes a month , besides other gratuities extraordinary : ▪ this was a perpetuall torment , whereof Lewis in his perplexity could not but often complaine unto others , yet could not remedy . For this was a disease which he durst not make knowne unto his Physitian , whose displeasure he feared more than any thing else , besides death ; which was the only cause why he so much feared his displeasure . And is it not ( as the wise King speakes ) a vanity of vanities , or more than so , a misery of miseries , that the feare of this last point or close of life , should make great men slaves , for the most part of their lives , and bring a necessity upon them , of fearing every one with more than a slavish feare , that may in probability be conceived as an instrument or messenger of its approach . Now this King was so excessively afraid of death , that he had given it in strict charge unto his friends and followers , not to give him warning of this his last enemy , by name , whensoever it should ( to their seeming ) approach : but to exhort him onely to a confession or expiation of his sinnes . Yet was it his ill hap or fate , after he had set his house in order , and after his dejected spirits had beene somewhat raysed with new hopes of recovery , to have death rung into his eares by his servants , after such an indiscreet and unmannerly fashion , as if they had sought to put him into purgatory , whilest he was alive . His Barber , with others , ( whom he had rewarded farre above their deserts ) without any preamble or circumlocution of respective language , ( as if they had come unto him , rather as Iudges to pronounce the sentence of death upon him , than as gentle remembrancers of his mortality ) told him bluntly and peremptorily , that his houre was come , that hee was not to expect any further comfort from his Physitian , or from the Hermit , who ( as he thought ) had prolonged his life . 3 If we could unpartially weigh the quality and condition of the parties , who were thus uncivilly and unseasonably bold with him , in the one scale of just estimation , and the greatnesse of his person , his natively timorous disposition and accustomance in the other ; the disparity would move us to bee of Cominaeus his minde in this point ; That this untoward remembrance or denunciation of death , was more bitter and grievous unto Lewis , than the sharp message of death , which he had sent by Commissioners , unto those two great Peeres of France , the Duke of Nemours , and the Earle of Saint Paul , giving them but a short respite to marshall their thoughts , and order their consciences before their finall encounter with this last enemie of mortality ; which they could not feare so much as Lewis did . As this great King had done unto these great subjects , so have his servants done to him . 4 Lewis again , had caused certain places of * Little ease to be made , or ( at least ) did well accept the invention of iron cages or grates , little more in compass than the square of a tall mans length , wherein he detained such as offended him ; some for divers , months , others for many yeares together . a And through consciousnesse of this his rigorous dealing with others , he confined himselfe ( for a long time ) to a custody or durance as strait for his greatnesse , as the iron cages were for their mediocrity . They were not more desirous to see these close prisons opened , or to heare of the day of their deliverance from them , than he was carefull to cause the iron . Fences , wherewith he had incompassed the Castle , wherein he had imprisoned himselfe , to bee close shut ; save onely at such times , as hee appointed them ( upon speciall occasions ) to be opened . His miserable Captives were not afraid of passengers , or of such as came to visit them , they needed no guard to secure them : Lewis caused certaine Archers to keep Centinell as well by day as by night , to shoot at all that came neere his Castle gates , otherwise than by his special command or appointment . In fine , he was more afraid to be delivered out of his Prison , by the Nobility of France , than his Captives were to be put in such cages ▪ That which he feared from his Nobility , was not death or violence , but his deposition or removall from the present government , from which many wise Princes in their declining age , have with honour and security sequestred themselves . 5 Whether Lewis in entertaining the invention of iron cages , and the use which he made of them , or the Cardinall , which to please his severe humor , first invented them , were more faultie , I cannot tell , nor will I dispute ; the rule of retaliation was more conspicuously remarkable in the Cardinall . For as ●ominaeus tells us ( who himselfe had lodged eight months in one of them ) the Cardinall was by Lewis command detained prisoner ( fourteene yeeres together ) in the first that was made . It was well observed , whether by a Christian or Heathen , I now remember not , — Neque lex hâc justior ulla est , Quam necis artisices , arte perire sua . A law ●●●re just than this cannot beset , Which cruell skill doth catch in ijs owne net . One Perillus was the body or subject of the Embleme whereof this Motto was the soule . He died a miserable death , in that brazen Bull , which he had made , at the Tyrants request , for the deadly torture of others . And albeit , this Cardinall did not dye ( for ought I reade ) in the cage of his owne invention , yet had he a greater share of vexation in it , than was intended for others . What good effect this long and hard durance wrought in the Cardinalls soule , is not specified by my Author . But it is an observation of excellent use , which an Heathen * Philosopher hath made upon like accidents in generall ; That law or rule of equity ( saith he ) which wretched men in effect deny whilest they doe wrong to others , the s●m● law the sam● men desire might be in force whilst they suffer wrong or harms by ●t he●s . For example , he th●● 〈◊〉 wrong , doth wish what the F●●le saith in his heart , there were no God : for so he might hope to escape that vengeance which whilest he thinks of a God or justice divine , hangs over his head uncessantly threatning to fall upon him . But hee that suffers wrong , is willing to beleeve there is a God , and heartily wisheth it so to be , that by his assistance he may bee supported against the evills , which he suffers . It is for this reason ( saith this Philosopher ) expedient that such as grieve and afflict others , should have experience of the like affliction , to the end that being taught by their owne losse or grievance , they might learne that truth , which being blinded by avarice or other unruly desire , they could not see before . And this truth or good lesson they may easily learne , so they will undergoe the mulct or punishment due to their offence , with submission or patience . 6 Albeit the Cardinall had beene a flat Atheist before , or one at least that had not God in his thoughts , whilest he sought to please the rigorous humour of this King , with an invention so displeasing unto others ; yet after experience had taught him how exactly that misery had befalne himselfe , which by his furtherance had befalne many , or was likely to befall them ; hee did ( no question ) often wi●h in his heart , that the rule of retaliation , wherwith he was visited , might be constant and unpartiall ; that King Lewis himselfe might not bee exempted from its visitation . Now unto what rule or law could so great a King bee subject , besides that one everliving rule or eternall Law it selfe ? He that heartily wisheth Iustice might bee done on such , as have full power and authority to doe it , but will not doe it ; doth implicitely , yet necessarily acknowledge a Law or Iudge supreame , Iustice it selfe ; so is God. And he that seriously desires mitigation of that paine or misery , which by the irresistible force of humane authority is inflicted on him doth , acknowledge a mercy more soveraigne than any earthly power , and this can be no other than God , who is mercy it selfe . Many may cast the feare of God out of their thoughts ; but none all notions of divine Iustice out of their hearts . These notions or apprehensions of an everliving rule of equity , mercy , and justice , are so deeply rooted in the consciences of all , and are themselves of such an immortall nature , as they can never be so utterly extinguished in any , but that affliction will inspire them with fresh life and motion , and make them breathe out supplications to the supreme Iudge , either for mercy towards themselves or for justice upon other . 7 The particular evills which Lewis , by Divine Iustice , in this life , suffred ( haply ) had never come to the exact notice of posterity , unlesse Cominaeus his wits , had beene set on worke to observe them , by his experience or foresufferance of the like evills from Lewis , or by his procurement . Besides this Authors imprisonment eight months in the iron Cage ; another evill there was , wherein no ancient servant or follower of this King , but had a large portion . For , he had either a naturall inclination , or a disposition acquired by custome , to hold them , whom he did not formally sentence to any set punishment , in a perpetuall feare or anxiety of minde . Now the consciousnesse of this his disposition and customary practice in his best and able dayes , did ( as it were ) binde him over to indure the like torments in his feeble and declining yeares . Metus pessimus Tyrannus , To live in perpetuall feare , is to live under the most cruell Tyranny , that can bee . And unto this Tyranny greatest Tyrants are more subject and more obnoxious , than their inferiours can be to them . For though it be possible for one man to keepe many thousands in perpetuall awe and feare , yet is it not so much for every man ( of so many ) in his owne particular to feare one man , ( how greatly soever ) as it is for one man ( how great soever ) to stand in feare , but of halfe so many . Yet can no man be so great or so well guarded , as not to have often and just occasion to feare some harme or other , from everie one , whom he hath made to feare him more than is fitting . Whence , he that seekes to sowe the seedes of feare in the hearts of others , doth but thereby ( as it were ) consecrate his owne heart or brest to be the receptacle or store-house of the multiplied increase or crop . For even in this case that saying is most true , As every one sowes , so shall he reape . What other issue could be expected from Lewis his rigid practise upon others , and his owne native timorous and ignoble disposition , than such tormenting jealousies and perplexities , as Cominaeus tells us in his old age did seize upon him , and enforce him to feare the vertue and worth of his dearest friends , not daring to trust sonne or daughter , or sonne in law . Now it is more than a Purgatorie , even an Hell upon earth , for a man which can take no joy in himselfe , to deprive himselfe of all comfort from his dearest friends , and them of all comfort from him . So * uncomfortable was the Duke of Bourbon his Sonne in Lawes companie to Lewis , and Lewis his company unto him , that when he came to visit him in peace , and out of loyall respect and duty , he caused a slye search to be made of him , and of another Earle his companion , whether they did not beare offensive weapons under their garments ; thus polluting the nuptiall joyes of his late maried sonne and heyre , with sordid jealousies of his sonne in Law. CHAP. 33. How the former law of retaliation hath been executed upon Princes , according to Arithmeticall proportion , or according to the rule of commutative justice . 1 BVt however Lewis of France were punished , according to the rule of Retaliation or counterpassion : yet in the manner of retribution , the righteous Lord did observe a kinde of Geometricall proportion . The affliction or visitation it selfe , was the just award of punitive Iustice : & yet the form of proceeding bears the character of humane distributive Iustice , which hath usually some respect to the dignity of the persons awarded . So humane Laws , which punish capital crimes with death , are dispensed with , by the favour of the Prince , for the manner of death . That , is not so ignominious or dishonorable in the execution upō Nobles , as upō inferiors involved in the same capitall crime , or treason ; no not , albeit the Nobles be principalls , and inferiours but accessories or assistants . But this favourable kind of punishment for the externall forme , God doth not alwaies use towards Princes . If many times he may seeme to beare respect or favour unto their place or persons , this ariseth not from their greatnesse , but from some other causes best knowne unto himselfe . His judgements upon Princes and other Potentates , are often executed , according to the most strict arithmeticall proportion that can be required in the rule of Retaliation upon equalls , as well for the manner as for the matter of punishment . And although God in this life never plagueth any according to the full measure of their offences committed against himselfe : yet he often visiteth Kings and Monarks , with a fuller visible measure of calamity , than they have brought upon others , and with calamity of the same kinde . Though Pharaoh had beene the greatest Monark , and his Court the most glorious seat of Nobility ( till their time ) on earth : yet because hee and his Nobles had plotted cruelty against the innocent , without relentance or remorse , the dignity of his or their persons procures no mitigation either for the matter or manner of punishment . Their dues are fully paid them ( as we say ) in kinde ; the guiltlesse blood of poore Hebrew infants is rendred seven ●old into the bosome of the Aegyptian Nobility and men of Warre . 2 Never did any State or Kingdome , since the foundation of the world were laid , receive so terrible a wound within its owne territories , in one day , as at this time Egypt did , but females did in some measure feele the smart . Yet in this last , as in the former plagues , no Egyptian woman had cause to lament for her selfe , for her sister , or daughter ; but many for their husbāds , their brothers or sons . What was the reason ? The * Egyptian Mid-wives ( and they were women ) if no other of their sex besides , had beene more merciful to the infant males of the Hebrewes , than the Egyptian men had been . And as they had done , so hath the Lord requited the one and rewarded the other . To the mercilesse Cour●iers , Politicians , and men of Warre , he hath rendred vengeance and judgement , without mercy , and punished them with miserable and ignominious death , shewing compassion on the weaker and more pitifull sex . 3 It was a rare document of divine justice to ordaine , & of divine wisdome so to contrive , that the dogges should lap King Ahabs blood in the same * place , where they had lapped the blood of Naboth ( stoned to death through his connivance or permission . ) As sure a token it was of justice tempred with mercy , and of the great Kings speciall grace or favour unto this gracelesse King of Israel , that the * dogs which lapped his blood should not so much as touch his body . Being slaine in battell , his death was honourable , as the world accounteth honour , yet was it not so much the dignity of his royall person , as his humiliation upon the Prophets chalenge , which made him capable of this favour ; but not a dram either of disgrace or misery from which Ahab was by Gods mercy in part released , which did not fall into the scale of Iustice , wherein the impiety of proud Iezabel was exactly waighed . The measure of her husbands punishment is not so much less as hers was fuller than Naboths had been . The sight of her cōmanding * letters caused poore Naboth to be stoned to death by the men of his citie : and at Iehues call , her body is dashed against the stones by her owne servants . The dogs lapped Naboths blood , but they devoured Iezabels flesh : she had beene shamelesly cruell in her life , and she hath a most shamefull and a most fearfull death . Nor would the all-seeing Iudge suffer that respect to be done to her corps , which her cruell * executioner intended , upon remembrance that she had beene daughter to a King. It was I must confesse a ruefull case , and yet a judgement , more righteous than rufull , that she which had issued from royall womb , she from whose wombe had issued royall progenie , ( for she had beene respectively lawfull daughter , lawfull wife , and lawful mother unto three Kings ) should be entombed , ere her corps were cold , in the entrailes of * dogs , should have no better burial than the dead Ass or other carion ; albeit she died in her owne royall palace . But thus the Almighties arme sometimes reacheth greatest Princes even in this life heavier blowes , than they can give unto their poorest subjects . But where the blow or matter of punishment which falls on them is much lighter , the wound or torment may be more grievous , as was observed before , than their furie can procure unto their despised brethren . 4 But neither doth the sacred relation concerning Pharaohs overthrow , or Iezabels death containe a more perspicuous , ocular demonstration of Divine Iustice executed according to the rigour of Retaliation , than hath beene represented or rather really acted upon a publike Stage within the memory of some now living . The subject of this rufull spectacle was Henry the second French King of that name . The accident is not recorded by Gods Spirit , yet the experiment ( as unpartiall Writers , which I take it were eye witnesses of it , have related ) is as exactly parallell to the rules of Gods Spirit , and affords as good instruction for moderne Princes , as examples in the Sacred Story , did to posterity . This youthfull King in the beginning of his reigne , had licenced others to feed their eyes with the sight of a deadly Duell , authorized by him in favour of Vivonus to the disgrace and prejudice ( as the Court of France expected ) of Chabotius : whose hands notwithstanding the Lord did strengthen , to kill the Favourite , who after many bitter provocations had drawne him within the Lists , more against his will , than an old Beare is brought to the stake . The death of Vivonus though most just , doth no way excuse the barbarous injustice of this King , who hath this justice done upon him : hee had made a sport of shedding blood , and he himselfe is slaine in Ludicro certamine , running at Tilt : and slaine by that hand which had beene his instrument to apprehend those Noble and religious Gentlemen , which had been lately imprisoned , and in whose misery the Court of France did then rejoyce : and adding gall to wormwood , solemnized these and the like triumphant shewes or sportings in their sight : yet was it not Count Montgomeries hand , but the right hand of the Lord , which did at one and the same instant unty the Kings Bever , and guide the splinter or glance of Montgomeries Speare into that eye , which had beheld a Duell , that could not be determined without the death of the one or other combatant ( both being Frenchmen , & his natural subjects ) with such delight , as yong Gallants do ordinary prizes , or other like spectacles of recreation . Of Vivonus his death , few or none but Frenchmen were eye-witnesses ; but of this Kings tragicall triumph , Spain & Germany with other countries were spectators by their proxies or Ambassadors . As if the Lord would have these thē present to cary this message to their masters to be by thē directed to the rest of Christiā Princes . Discite justitiā moniti & non temnere divos . Take warning by this Princes Fate , Not to approve what God doth hate . God is no accepter of persons : in respect of the execution of his most righteous law ; as is the people , so is the Prince : his word must be alike fulfilled in both ; not only subjects that kill one another , but Princes ( be they Kings or Monarks ) that authorize murder , or suffer their subjects blood to be unjustly spilt , by man shall their blood be spilt ; if other executioners faile , even by the hand of their dearest friends : such was Count Montgomery to this king . 5 The caveat , which from the untimely death of this Earle , a judgement inflicted by divine justice , not so much for this , ( though this were pretended by the Queen Mother and Dowager to take away his life ) as for other offences , hath beene elsewhere commended to yong gallants or Princes servants , was ( to my remembrance ) this , Not to be instruments thogh to Kings in the execution of manifest injustice , seeing this noble Gentleman after much honor & many victories ●otten by war , in defence of those of the reformed Religion , whom he had formerly wronged , came at length to lose his head in that very place , whither , by Henry the seconds appointment , he had brought divers noble Gentlemen to the fagot , & some of that honorable bench , which afterward sentenced him to death . CHAP. 34. The sinnes of parents visited upon their children , according to the rule of retaliation . 1 ALL the parties hitherto instanced in , were visited by the rule of retaliation in their owne persons , some of them not in their owne persons alone . But it is usuall with the supreme Iudge to visit the ou●crying sinnes of irreligious parents , upon their children , according to the former rule . And to this purpose the visitation of Ahabs , and of Iezabels bloody sinnes against Naboth ▪ may , by * expresse warrant of Sacred Writ , be improved . But no Histories , profane or sacred , afford more fit instances for the proofe of this conclusion , than our owne Chronicles doe . It was a question amongst the Heathen Philosophers , An res posterorum pertineant ad defunctos ; Whether the ill or welfare of posterity , did any way increase or diminish the happinesse of their deceased ancestors . The negative part is determined by the great Philosopher in his Moralls . And I know no just cause or reason , why any Christian Divine , should either appeale from his determination , or revive the doubt . Yet if the affirmative part of the former question , were supposed as true , or were it lawfull to imagine or feign such interchange of speech , or Dialogues , betwixt deceased Grandfathers , Vnkles , and their Nephewes , as our Saviour ( I take it ) not by way of reall history , but of fiction , doth betweene Abraham and Dives ; me thinks Edward the third , and Lionel Duke of Clarence might have taken up Iothams parable against Bullinbrooke and the House of Lancaster , If yee have dealt truly and sincerely with us , and with the prime stemmes of this royall stock , then rejoyce yee and your posterity in your devises : but if not , Let fire come out from among your selves , or from our stock , to devoure you , and to make your posterity curse your dealings with us . And in what region soever 〈◊〉 soule did in the third generation reside , it might have framed its responsary unto this parable out of Adonibezeks song , As I have done to you and yours , so hath the Lord requited me and mine . And had this or the like saying ( upon the deposition of Bullinbrookes heyre ) beene daily rung into the eares of Edward the fourth , Felix quem faciunt aliena pericula cautum . Amongst men , none more happy is than he , That can his owne by others harmes foresee : it might have wrought better effects for the bodily or temporall good of his harmlesse sonnes , than any dirge could , after his death , procure unto his soule . Few Chronicles else will exhibit such a continued pedigree of unhallowed policies ill successe , as our owne Annalls of those times doe . 2 Vnto Richard the second and his misleaders , it seemed a branch of plausible policy to banish his cozen ( Henry of Bullinbrook ) this land ; the vicinity of whose heroicall spirit was an heart-sore to this degenerate Prince . But what successe did the Counsell of the Lord award unto this jealous devise ? Bullinbrook by his presence amongst foraine Nations ( which scarce knew him before ) gained so much honour , and so much love with the chiefe Peeres of this Realme ( which had knowne him before ) by his absence , that Richard the second was taken in his owne feare , and his Crowne set upon Bullingbrookes head , with generall applause . But the lesse right he had unto it ; the greater was his jealousie , lest Richard the second , or some other more principall stemme of the royall Stock might take it off againe . The only meanes , as he thought , for securing himselfe from this feare , and for setling the Crowne upon the House of Lancaster , was , to put the poore deposed King to death ; whose errours deserved pitie and compassion from every true English heart , if not for his Grandfathers , yet for his heroicall Fathers sake , that Gideon which had brought so much honour to the English Nation . And after Richards death , the master-piece of his policy was , to suffer Mortimer the lawfull heyre unto the Duke of Clarence , and now unto the English Crowne , to live a miserable Captive under the enemy , who had more reason to revenge himselfe upon the English by Mortimers death , than Bullinbrook had to murther Richard the second . This soule sinne of Bullinbrooke was visited upon the third generation . His grandchilde and heyre , Henry the sixt , a man more free from staine of guiltlesse blood , than either Richard the second or Bullinbrooke had beene , is cruelly murthered by Edward the fourth , a stemme of Mortimers stock , and of Lionel Duke of Clarence . For though God hath sworne not to punish the children for their fathers offences ; yet he hath professed it , as a rule of his eternall justice , to visit the sinnes of fathers upon the children . And from the equity of this rule , many Princely Races have utterly determined and expired , in the dayes of such Princes as were most free from the actuall sinnes of their Ancestors , which were the causes of their expiration ; as is in other Meditations shewed at large . 3 But though it were just with God to visit Bullinbrookes sinne on Henry the sixt : did Edward the fourth commit no injustice by doing that which God would have done ? yes ; he did therefore most unjustly , because he did doe that , which God would not have done by him . And therefore the Counsell of the Lord , which overthrew the bloody devises of Bullinbrooke for setling the Crowne of this Kingdome on himselfe and his heyre males , did more speedily overthrow the devise of Edward the fourth . God visits his sinne in the next generation upon his lovely and harmlesse Sonnes in their nonage , before the devises of their hearts were capable of any evill or mischiefe towards men , and did visit them by the hands of their bloody uncle Richard the third , who , by their Fathers appointment , had practised butchery upon the House of Lancaster , that he might become a more skilfull slaughterman of the House of York . Thus did blood touch blood , and for a long time run in the blood of his royall race , untill the issue was staunched by the blood of the cruell Tyrant slaine in battaile by Henry the seventh . All these instances mentioned in this , with some others in the former chapters , will fall under another more usefull consideration , in the Treatise of Prodigies . or Divine forewarnings betokening blood . CHAP. 35. Grosser sinnes visited upon Gods Saints according to the former Rule of Counterpassion . 1 AS it is generally more safe to speake the truth of times past , than to open our mouths against the iniquity of times present : so to trace the prints of Divine Providence , in thus fitting punishments to mens enormities , will be lesse offensive , whilest this search is made abroad , than it would be , were it or the like made neerer hand , or at home . Yet were it well , and it might goe much better with this Land and People , if every ancient , every noble , or private Family , specially such as have had much dealings with other men , would make the like search within their owne pale . Few Families there be of greater note , but either have or might have had undoubted experience of some visitations upon them , according to the rule of Counterpassion , within two or three descents . That most private men doe not finde experiments of this rule in themselves , this falls out for want of observation , or because they keepe not a true Register of their owne doings or sufferings . No man can plead any personall exemption from this Canon , by reason of his righteousnesse or integrity ; none can altogether secure his posterity , that some one or other of his sinnes shall not bee visited upon them . Nor can it justly be accounted any taxe or prejudice , unto any Family , to undergoe with patience , that mulct , which the righteous Iudge hath laid upon them . To murmure or grudge at our owne or others visitation , whose welfare we wish or tender , is blame-worthy with God and good men . And albeit this distemper be not ( onely ) meritorious of death ; yet is it this , which for the most part brings a necessity of dying upon such , as have otherwise deserved death , whether bodily or spirituall . For no man , which with patience and humility , acknowledgeth the equity or justice of his punishment , as it proceeds from God , but will , in some measure , recall himselfe , or inhibit his progresse in that sinne , the smart of whose punishment he feeles . And unto every degree of sincere revocation or repentance , some degree of mitigation is awarded . The best meanes for instilling the Spirit either of meeknesse or patience , in suffering for offences past , or of feare to offend in the like kinde againe , will be to take the punishments or corrections of Gods Saints , into serious consideration . 2 ▪ If for the manifestation of Gods justice , it must be done unto his dearest Saints , as they have done unto others , either whilest they themselves were his enemies , or made him their enemy , after their reconcilement had beene wrought : what may they looke for in the end which still continue adversaries to the truth . David was a man after Gods owne heart ( excepting the case of Vriah , ) yet not therefore free from disgrace , danger , or harme , after the Prophet had solemnly denounced his pardon ; Thy sinnes are forgiven thee : In respect of the adultery committed by Bathsheba , Absolons offence against his Father David , was much greater than Davids had beene against Vriah . The one was done in * secret , the other in the open Sunne . The death , if not of Bathshebaes childe , yet of his Son Absolon , was more bitter unto David , than his owne death could have beene . So much he confesseth himselfe , and testifies the truth of his confession with his teares . And the King was moved , and went up to the chamber over the gate , and wept ; and as he went , thus hee said , O my sonne Absolom , my sonne , my sonne Absolom : would God I had dyed for thee , O Absolom my sonne , my sonne . 2 King. 18. 33. So that here was more than a full retaliation , if we consider his offence , as it had reference onely unto Vriah . For one mans life is as much worth as anothers , and Vriah lost but one life , David was to suffer the losse of two . Yet this is not all that the Prophet had to say to him for this offence ; for so he saith , 2 Sam. 12. 9. Thou hast killed Vriah the Hittite with the sword , & hast taken his wife to be thy wife , and hast slaine him with the sword of the children of Ammon . Now therefore the sword shall never depart from thine house , because thou hast despised me , and taken the wife of Vrias the Hittite to bee thy wife . 3 But when it is said that David was a man after Gods owne heart , excepting the matter of Vriah , this exception includes , if not an interruption in the bond of grace , by which he had beene intirely linked unto Gods favour , yet some wound or breach in the estate of his wonted favour and liking with God. And no marvell , if that sinne which made this breach , and for a time removed the fence of Gods favourable protection , were visited upon his person and upon his posterity . But are the sins which men commit , whilst they are Gods enemies thus visited upon any , after their full admission into the estate and favour of Gods sonnes , or whilest the bond of their reconciliation remaines unwounded and entire ? We doe not reade of any grosser sinnes committed by Saint Paul , after our Saviour had effectually called him . We may without breach of charity , perswade our selves , that he was as free from that time forward , from wronging any man , Iew or Gentile , as Samuel had beene from wronging Israel . Saint Stephen , at his death , prayed for him , not against him . But though hee freely forgave him , yet will not the righteous Iudge suffer the wrongs , which he had done , unto this blessed Martyr , passe without some solemn remembrance . Those which stoned Saint Stephen , laid downe their garments at Pauls feet ; and his willingnesse to take charge of them , argues he was consenting to his death : so I thinke was not Barnabas . And for this reason , we doe not reade that Barnabas was stoned , as Paul was , by the Iewes which came from Antioch and Iconium unto Lystra and Derbe ; albeit both had beene alike offensive for preaching the Gospell at Iconium ; where the same * violence had beene likewise joyntly attempted against both . Vpon the matter then betwixt Saint Paul and Saint Stephen ( albeit Saint Stephen make himselfe no partie ) this is the onely difference ; Stephen dyed by the hands of his persecutors , so did not Paul. Yet , it seemes , the righteous Lord suffered these malignant Iewes to doe as much unto Saint Paul , as had beene done by his consent unto Saint Stephen , even as much as they themselves desired , which did despite him no lesse than their countrimen and brethren in iniquity , had done S. Stephen . For they drew him out of the Citie , supposing he had beene dead . Howbeit as the Disciples stood round about him , he rose up and came into the Citie , and the next day he departed with Barnabas to Derbe . Acts 14. 19 , 20. Paul ( wee may conclude ) was more extraordinarily preserved by God , not lesse rigorously dealt withall by the Iewes , than Saint Stephen had beene . That he was extraordinarily preserved , we have reason to beleeve , because he was appointed to be a patterne of suffring more violence than this , from the time of his calling . That he was appointed to bee a patterne of suffering evills , we must beleeve , because God himselfe doth expresly testifie as much , at the time of his calling , unto Ananius , who was to ratifie his calling so farre as the notice of it concerned the visible Church . For when Ananias did demurre upon his admission into the Church , The Lord said unto him , goe thy way : for he is a chosen vessell unto mee , to beare my name before the Gentiles , and Kings , and the children of Israel . For I will shew him , how great things he must suffer for my names sake . Act. 9. 15 , 16 And yet ( perhaps ) Saint Paul had not been made such a spectacle to the world of suffrance or persecutions , unlesse he had persecuted more than Saint Stephen ; unlesse hee had made havocke of the Church . 4 It is not probable , that these Iewes had any minde to punish Paul for his offence against Stephen ; of which if they had any notice or remembrance , this would have made them more ready to pardon him , for preaching the Gospel at this time , than to put him to death for persecuting such , as had preached it before . Their resolution to stone him , at this time , rather than beat him with rods , as their usuall manner was , argues that their wills , though otherwise free ( more than enough ) to doe mischiefe , were , by the all-seeing Providence , determined or guided in the manner of practising mischiefe . To say , the Author of beeing , and Fountaine of goodnesse , did instill this spirit of fury and malice , into the hearts of these Iewes , or did , by any decree , absolutely necessitate them to conceive so full a measure of mischiefe , as now possessed them , were ( I take it ) to swerve from the forme of wholsome words , & would give some advantage to the adversaries of truth . It was Sathan & thēselves , which had charged their brests with this extraordinary measure of fury and malice . But these , being so overcharged , as that without some vent or other they were ready to burst ; He , who is as well the supreme moderator of mens thoughts and resolutions , as Iudge of their actions , did not onely permit or suffer , but direct , appoint , and order , that they should exonerate or discharge their furious malice upon Saint Paul , not upon Barnabas ; and upon Saint Paul , by that peculiar kinde of violence , which now they practise , rather than by any other , unto which they were more accustomed . CHAP. 36. Of sinnes visited or punished according to the circumstance of time or place wherein they were committed . 1 IT may be , the circumstance of the time , wherein this visitation happened to S. Paul , might suggest as much , as wee have observed , unto himselfe , or unto others then living , whom the remembrance or notice of his former trespasses , might concerne . But however it were in this particular , the identitie , whether of the time , or of the place , wherein men have done , and afterwards suffer extraordinary evill , are in their nature , better Remembrancers of Gods justice , than the exact identity or likenesse of the evills , which they have done to others , and from others suffer , is ▪ If a man should meet with mischiefe in the same place , or be overtaken by it on the same day , wherein he had done the like mischiefe vnto others : the event would naturally argue a legall and formall processe of Divine Iustice , calling time and place ( which are alwayes witnesses of actions done in greatest secresie ) to give speciall evidence against him ; and to make his owne conscience confesse that , which all the world besides were not able to prove . Some within our memories , have concluded their unseasonable sportings with death , sudden and casuall in respect of men , upon the same day after revolution of times , wherein they had deserved or cunningly avoided the sentence of death , being more than due unto them , if Iustice might have had its naturall course . And it might peradventure have gone better with them , if they had hid themselves , for that day , in the house of mourning , or not adventured upon the house of mirth , or fields of sport . 2 To particularize in , or comment upon domestique moderne examples , would bee offensive ; Beatus populus qui scit jubilationem : That people or Family is happy , which knows the times & seasons of rejoycing and mirth , but more happy are they , which know the times and seasons of mourning , or for preventing the day of visitation . And the best meanes to foresee or prevent it , would be to keepe an exact Calendar of our owne and of our forefathers sins , for these we are bound to confesse with our owne . And if we would unpartially judge our selves , for both , by unfaigned repentance and hearty contrition : we might escape the judgements of God , which by our neglect hang over us , and , without amendment , will fall upon us . It is a saying amongst the later Iewes , Volvitur meritum in diem meriti : Though punishments do not immediately pursue the fact which deserves it , nor instantly overtake the party which committed such fact ; yet it resteth not , but roules about untill it meet with them or their posterity at the same point of time , wherein it was deserved . The Temple by their calculation , was twice destroyed upon the same day of the same month , upon which Moses had broken the Tables . Though so it were de facto , yet this revolution infers not this destruction to be fatall . It might have beene , at both times , prevented , had that generation wherein it hapned , beene as zealous of Gods glory , as Moses had been ; or had they held idolatry or hypocrisie in as great detestation as Moses had done . Some foraigne * writers have observed , that the hope of this Land , whilest he lived , Edward the sixt , did dye upon the selfe same day ( after revolution of some yeares ) in which his Father had put Sir Thomas Moore to death , a man otherwise faulty , yet so true a pattern of morall justice , as it cannot seeme strange , if the righteous Iudge did take speciall notice of King Henries dealing with him , and insert the day of his death in his everlasting Calendar , to be after signed with the untimely death of King Henries only Son. How the sins of parents are often punished in their harmlesse , or lesse harmfull posterity , is elsewhere discussed . I will not interrupt this Discourse , with any digression concerning Divine equity in this point , nor with any Apology for these curious observations , as some enstyle them : I relate onely matters of fact , or punishments answerable to offences , as well for the circumstance of place , as of time . 3 * Pausanias a famous Antiquary , or , to describe him better to a meere English Reader , the Cambden of Greece , hath observed as much , as now we doe , in his narrations of the warres between the Romans and the Corinthians , or Achaians , managed by Metellus and Critolaus . The History , though briefe ( as being but an appendix of his intended Topography ) is fraught with many remarkable circumstances , pointing out unto us a Divine Provid●nce ; of which , two ( concerning the selected band of Arcadia put to flight , but with more honour than the rest of Critolaus army ) are more specially parallell to the rule of retaliation . These Arcadians after the foile , retyred safe ( to the number of a thousand ) unto Elatea , a City of the Phocenses ; where they found good welcome at the first , upon some ●ermes of ancient confederacy or alliance . But the sudden noise of Critolaus and his companies overthrow , dissolved the links of former amity . The poore Arcadians were commanded , by the State of Phocis , forthwith to relinquish Elatea ; and , in their returne to Peloponnesus , meeting unexpectedly with Metellus forces , were all slaine by the Romans , in the selfe same place , in which their fore-elders had forsaken the Grecian L●●guers , or con●●derates against Philip of Macedon . Honest Countrimen see Meteors or other appearances , as perfectly as Philosophers do ; but they often erre in guessing at the place or subject where in the appearance is made . Thus many imagine the Sunne to be reddish , in a foggy morning ; when as the rednesse is in the ayre . So did this heathen Antiquary , expresly and fully discern the power of Divine Iustice in this event ; from the circumstance of the persons ( a race of truce-breakers ) and from the place of their discomfiture . His eyesight or apprehension herein , was as cleare as any Christians . Wherein then consists his error ? In attributing this award of Divine Iustice unto the Gods of Greece . But did any Southsayer of Greece foretell , that the fathers breach of truce should be thus visited upon their children as Elias foretold , that the dogs should lap Ahabs blood , and eate Iezebel and their childrens flesh , in the same place where they had lapt the blood of Naboth , whom Iezebel had caused to be stoned to death ? The identity of Iustice done upon divers people and Nations , rightly argues that the God of Israel , did then rule and execute judgement unto the ends of the world ; although he did not deale so with any Nation , as he did with Israel ; neither had the Heathen knowledge of his Lawes , much lesse such distinct foreknowledge of his judgements or visitations as was usuall in Israel ; unlesse it were in some cases extraordinary . 4 To have seene with our eyes , what we have read in a faithfull and judicious * Historian , one to dye in a fit of the Falling-sicknesse , or , ( as it was then presumed ) to bee vexed to death by an evill spirit , at the time appointed for his consecration , even whilest he did prostrate himselfe before the Altar to receive the Holy Ghost , by the imposition of his Metropolitans hands , would have moved the like question to that of Christs Disciples , concerning him that was borne blinde ; Lord , who did sinne , this man , or his parents ? Whose shame did he fome out with his last breath , his owne , or some others ? Such as is here expressed , was the ●ate of Strachyquaz sonne to B●leslaus the first , and brother to B●lesla●s the second , King of B●h●me , who with the Bishop of Mentz , was an eye witnesse of this prodigious fearefull accident . And if consecration dinners were then in use , ( as doubtlesse they were , when Kings sonnes and brothers thought it no scorne to be consecrated Bishops ) Respondent ultima primis ; Strachyquaz did better brooke his name after his death , than at his birth or baptisme , or ( as my Author speakes ) on his lustration day . The realitie answering to his name , and portended by it , he left behinde him : The dinner provided , was indeed ( terribile convivium ) a banquet of dread or horrour to all spectators , a feast of whose d●●●●ies few ( I thinke ) would eate . And thus much doth the name Strachyquaz in the Bohemia●● language import ; A name imposed upon this unfortunate person , at his birth , in triumphant memorie of that bloody banquet , unto which his father Bolestaus the first , had invited Wenceslaus the King his Elder brother , with intent to murther him , as he did ; taking opportunitie to accomplish this impietie , in the Temple of God , where this King ( afterwards Sainted ) was at his midnights devotions . 5. To sit as Coroners upon the soules of men deceased , is a thing which I have ever misliked , though sometimes practised by men , otherwise of deserved esteeme . And whosoever in this case will take upon him to sit as Iudge , my request shall bee not to serve upon the Iury. Yet if my opinion were in this particular demanded , [ Whether this man dying ( as the story presumes ) of a Deuill , the manner of his death were any certaine prognosticke , or probable presumption of his damnation ] my verdit should goe in mitiorem partem , That , thus to dye of a Devill , unlesse his former life had beene devillish , ( which the historie no way intimates ) doth no more argue his damnation , than the untimely death of Ieroboams Child , did argue him to have beene guiltie of his Parents actuall sinnes ; in the manner of whose death ; notwithstanding , as wel as in Strachyquaz his tragicall end , the sinnes of their Parents were remarkeably visited , according to that rule of Iustice , which now we treat of , that is , by way of counterpassion , in respect , if not of time , yet of the places wherein they were visited . That Ieroboams child dyed in Gods favour , the text instructs us . 1 King. 14. 13. All Israel shall mourne for him and bury him : for hee onely of Ieroboam shall come to the grave , because in him there is found some good thing toward the Lord God of Israel , &c. 6 But to returne to Strachyquaz : the maner of whose death , ( as is apparent ) was more fearefull and prodigious , yet no signe of damnation . For as there is ( vates praeteritorum & futurorum ) a branch of prophesie in discovering times past , as well as events to come ; so there may bee , and oft-times are prodigious and portentuous accidents , which point at nothing ( de futuro , s●● a retro ) which looke backwards , not forwards . The best use or signification of this fearefull disaster was to advertise the present generation , and their successors , that the execrable and sacrilegious murder , committed by Boleslaus , father to Strachyquaz , was not expiated as yet , but to be vis●●●d upon more generations without heartie repentance and confession of this wicked usurpers , and his complices sinnes , wherewith the land of Boheme had beene polluted . The first borne of Egypt , was slaine for their fathers offences against the infant males of the Hebrewes ; And Strachyquaz dyed this fearefull death by the visitation of his fathers sinnes upon him ? But he might ( perhaps ) have lived much longer , and have dyed in peace , had he lived according to that rule whose profession hee had taken upon him ; that is , if hee had continued ( as hee once resolved to doe ) a true p●nitentiarie , and not affected to be a prelate . For , if God would not suffer his Temple to be built by David ( a man otherwise after his owne heart ) onely because hee had beene a man of warre : wee may , from the morall Analogie of this sacred embleme , collect that the same holy Lord would not suffer the sonne of that malignant cruell Pagan Fratricide , which had imbrued his hands in the blood of his Priests , and murthered his annointed King in the holy place , to beare rule over his house , or Church . This his unseasonable ambitious humor , without any other actuall remarkable crime , might in Divine Iustice exact some print of the supreame Iudges indignation . All this ( notwithstanding ) being granted ; doth not prove , there was no good thing found in the partie , that was thus punished , as well as in Ieroboams child . It was a fauour to the one , that he dyed in peace , though in his infancie , and it might be some matter of honour or favour to the other , that he had Christian buriall in the Church , wherein hee died ; and that hee was not made a prey to the fowles of the ayre . But this wee speake skeptique wise , what became of Strachyquaz after his fearefull end , we leave it for the eternall Iudge to determine . 7 Whatsoever became of him , the death of his grandmother Drahomira , was much more terrible : as she had lived , so she dyed , a malitious blasphemous Pagan ; a cruell bloody step-dame to Christs infant Church , in that Kingdome . The storie ( I know ) will unto many seeme strange , yet in my observation very capable of credit ; if we consider the exigence of those times , and the then desperate state of Boheme . Christianity and paganisme lay then at stake , whether should be entertained , whether expelled : the Pagans by their unconfeionable policie ( which aymes at nothing but some private end , alwayes readie to hazard whatsoever lyes within their levell , rather then misse of it ) had so cunningly played the foregame , and , by their bloody plots , removed so many principall men out of the way , that there was no possibilitie left , save onely in the Almighties immediate hand , to make any thing of the aftergame . Now in case of such desperate extremities ( specially when they happen during the infancie of any particular Church ) it cannot to mee seeme incredible , if the good spirit of God doe out vy those prodigious cruelties , which Sathan deviseth against the Saints , by sudden miraculous executions upon their Actors , Sathans instruments . The Tragedy of Drahomira was briefly thus : This Queen-mother , had animated her Pagan-sonne Boleslaus , surnamed Savus , the Cruell , to murder his elder brother , and Liege Lord Wenceslaus , onely because he had approved himselfe a zealous professor of the doctrine of life . To terrifie others from taking the sacred function upon them , she caused the bodies of those Priests and Prelates , whom Boleslaus had ●assacred , to lye unburied ; and * one Podivivus , a man of principall note in his time , to hang two intire yeares , upon the gallowes . Vpon these and many like provocations of Gods just vengeance , her grave was made before she felt her selfe sicke ; her buriall like to that of Corah , of Dathan , and Abiram . Whether this opening of the earth were truly miraculous , or whethet it happened in the period of some naturall declination ( the supporters or pillars of it being digged up , or undermined before ) the opening of it at that time , wherein this wicked woman was to passe over that very place , in which she had caused the Priests bodies to lye unburied , was the Lords doing , and no lesse wonderfull to Christian eyes , than if it had beene ( as perhaps it was ) a meere miracle . The truth of this story , wanted not the testimony of many ages . For passengers , from the day of her death , untill the day , wherein mine Author wrote this Story , ( which was within this age current ) eschewed the place wherein she dyed , as execrable and accursed by God. CHAP. 37. What manner of sinnes they be , which usually provoke Gods judgements according to the rule of Counterpassion . And of the frequency of this kinde of punishment foresignified by Gods Prophets . 1 IVstice , as was intimated before , doth not formally consist in retaliation , and yet is retaliation a formall part or branch of Iustice . And of this branch Nemesis amongst the Heathen , was the ordinary Arbitresse . Shee was , in their Divinity , a Goddesse of Iustice , not Iustice her selfe ; nor did every * wrong ( in their opinion ) belong unto her cognizance , but such insolent wrongs onely as deserved vengeance or indignation . Nor doth the righteous most mercifull Lord and onely God , usually punish ordinary or private , but publique and outcrying sinnes , by the severe Law or Rule of Counterpassion . And it is observable , that most Prophesies , which are powred out against any Land , City , or People , with fuller indignation , are so intermingled with threats of judgement by way of Counterpassion , that the quality and circumstances of the crimes may seeme to serve the Prophets as glasses for representing the nature and quality of the judgements to come . And if the crimes were as well knowne to m●n as the judgements are , we would thinke the one were moulded in the other . This exact proportion betwixt the patterne of sinnes which Babylon had set , and the manner of Gods judgements upon her for them , hath beene observed * before , and I will not make the prophesies concerning her destruction , any part of this observation . The prophesies concerning other Nations and Cities , will afford plenty of instances to this purpose . 2 Samaria shall be as an heape of the field , and as plantings of a Vineyard : and I will powre downe the stones thereof into the valley , and I will discover the foundations thereof . And all the graven images thereof shall be beaten to pieces , and all the hires thereof shall be burnt with the fire , and all the idols thereof will I lay desolate : for she gathered it of the hire of an harlot , and they shall returne to the hire of an harlot . Micah 1. 6 , 7. The wound of Samaria , as the Prophet addes , vers . 9. was incurable , but so was not the wound of Iudah as yet , although it was come to Iudah by infection , and had touched at the very gates of Ierusalem . For so he saith vers . 12. The inhabitant of Maroth waited carefully for good , but evill came downe from the Lord unto the gate of Ierusalem . Thither it came , but it found no entrance in for the present , as it did into the gates of other Cities of Iudah . Lachish of all the Cities of Iudah was the first which tooke the impression of Israels idolatry , and did in part derive it unto Sion . And as she was the first and principall in sinne , so she was the first in the plagues here threatned . The Chariots of Ashur did first triumph in her streets , and her inhabitants felt the dint of the Assyrian swords , when * Ierusalem escaped with the lash of Rabshakehs tongue . That which is afterwards related in the sacred story , concerning Ierusalems defence against Senacherib , ( who had surprised most of the strong Cities of Iudah , and had made Lachish his seat of residence ) was significantly charactered by the Prophet Micah in the place forecited , Evill came downe from the Lord unto the gate of Ierusalem , but it entred into the gates of Lachish , for so he addes , O thou inhabitant of Lachish binde the charet to the swft beast : she is the beginning of the sinne to the daughter of Sion : for the transgressions of Israel were found in thee . They sacrifice upon the tops of the mountaines , and burne incense upon the hills under Oakes , and Poplars , and Elmes , because the shadow thereof is good : therefore your daughters shall commit whoredome , and your spouses shall commit adultery . I will not punish your daughters when they commit whoredome , nor your spouses when they commit adultery : for themselves are separated with whores , and they sacrifice with harlots : therefore the people that doth not understand , shall fall . Hosea 3. 13 , 14. 3 The Children of Ammon , of Moab , and Edom , did triumph more then other Nations in the day of Iudahs heavy visitatiō by Nebuchadnezzar , and for this cause they have an heavier doome read by Gods Prophets , which lived at that time , then other Nations had . Ezekiel 25. 2 , &c. Sonne of man , set thy face against the Ammonites , heare the word of the Lord God ; Thus saith the Lord God , because thou saidst , Aha , against my Sanctuary when it was prophaned , and against the Land of Israel , when it was desolate , and against the house of Iudah when they went into captivitie : Behold therefore , I will deliver thee to the men of the East for a possession , and they shall set their palaces in thee , and make their dwellings in thee : they shall eate thy fruite , and they shall drinke thy milke . And I will make Rabbah a stable for Camels , and the Ammonites a couching place for flocks : and yee shall know that I am the Lord. For thus saith the Lord God , Because thou hast clapped thine hands , and stamped with thy feet , and rejoyced in heart , with all thy despite against the Land of Israel : Behold therefore I will stretch out mine hand upon thee , and will deliver thee for a spoile to the Heathen , and I will cut thee off from the people , and I will cause thee to perish out of the countries : I will destroy thee , and thou shalt know that I am the Lord. Thus saith the Lord God , because that Moab and Seir doe say , behold , the house of Iudah is like unto all the heathen : therefore behold , I will open the side of Moab from the Cities , from his Cities which are on his frontiers , the glorie of the Countrey Beth jeshimoth , Baal-meon , and Keriathaim , unto the men of the East , with the Ammonites , and will give them in possession , that the Ammonites may not bee remembred among the Nations . And I will execute judgements upon Moab , and they shall know that I am the Lord. Thus saith Lord GOD , Because that Edom hath dealt against the house of Iudah by taking vengeance , and hath greatly offended , and revenged himselfe upon them : Therefore saith the Lord , I will also stretch out my hand upon Edom , and will cut off man and beast from it , and I will make it desolate from Teman , and they of Dedan shall fall by the sword . And I will pay my vengeance upon Edom by the hand of my people Israel , and they shall doe in Edom according to mine anger , and according to my fury , and they shall know my vengeance , saith the Lord God. 4 The doome of Moab is more particularly set forth by Ieremy . chap. 48. 2. There shall be no more praise of Moab in Heshbon , they have devised evill against it : come and let us cut it off from being a nation ; ( so Moab had said of Israel ) also thou shalt be cut downe , O mad men , the sword shall pursue thee . And againe , verse 25 , 26 , 27. The Horne of Moab is cut off , and his arme is broken , saith the Lord. Make yee him drunken ; for hee magnified himselfe against the Lord : Moab also shall wallow in his vomit , and he also shall bee in derision . For was not Israel a derision unto thee ? was hee found among theeues ? for since thou spakest of him , thou skippest for joy . The like doome of Moab is foretold by Zephanie . chap. 1. 8 , 9 , 10. I have heard the reproach of Moab , and the revilings of the Children of Ammon , whereby they have reproached my people , and magnified themselves against their border . Therefore , as I live saith the Lord of Hosts the God of Israel , surely Moab shall bee as Sodome , and the children of Ammon as Gomorrah , even the breeding of nettles and saltpies , and a perpetuall desolation , the residue of my people shall spoile them , and the remnant of my people shall possesse them . This shall they have for their pride , because they have reproched and magnified themselves against the people of the Lord of hoasts . The Lord will bee terrible unto them : for hee will famish all the gods of the earth , and men shall worship him , every one from his place , even all the Iles of the heathen . So farre wide were Moab and Edom in their divinations , when they said , the house of Iudah is like unto all the Heathen . ( Ezek. 25. 8. ) that all the yles of the Gentiles were to become , such as the house of Iudah had beene , that is , professed worshippers of the true God , who had now appointed to make himselfe known , to all the world , by his judgements upon these proud Heathens , which for their blasphemies have now forfeited their nationall interest in this blessing here promised to the Iles of the Gentiles , for they ceased to bee Nations . 5 Whiles Gods plagues are thus fitly suited to the matter or manner of mens sins : the longer the punishments themselves are delayed , the surer document they may afford unto the observant , that there is a watchfull eye of an alseeing Providence , without whose presence no fact can bee committed ; an attentive eare which never shuts , alwayes readie , alwayes able to take notice of every word that can bee spoken , and to register proud blasphemous boastings in the indelible characters of an everlasting booke . It is an observation worth the noting , which a learned Commentator hath made upon the place last cited out of Zephaniah . [ Verbum audivi suam Emphasim habet ] These words [ I have heard ] are emphaticall , They intimate as much unto us , as if in the name of the Lord , the Prophet had said , Though Moab saw not me , yet I heard him ( for I was present with him ) when hee pronounced the coast of Israel waste . And what I heard I cannot forget , nor will I forgive : according to his intentions against Israel at the time appointed , will I doe to him . 6 The cryers of Edom against Ierusalem when Ierusalem was drowned with her childrens teares , ( which yet could not quench the fire then kindled in her pallaces ) were more bitter then the cry of Edom and Ammon against Iudah had beene . [ Rase it , rase it , even to the foundation thereof . ] The scope at which their wishes did ayme , was that Ierusalem and the Temple , might so be demolished that they should never be raised againe . And according to this scantling of their malicious wish , the Psalmist proportions that imprecation against Edom , which in the issue proved a Prophesie : Remember O Lord the Children of Edom , in the day of Ierusalem , who said , rase it , rase it , &c. The more full expression or ratification of this implicit prophesie , we have in another Prophet , who lived about eighty yeares after the Edomites had uttered that accursed cry against Ierusalem : I have loved you saith the Lord , yet ye say , wherein hast thou loved us ? was not Esau Iacobs brother , saith the Lord ? yet I loved Iacob , and I hated Esau , and layd his mountaines and his heritage waste for the Dragons of the wildernesse . Whereas Edom saith , wee are impoverished , wee will returne and build the desolate places : Thus saith the Lord of hoasts , they shall build but I will throw downe , and they shall call them , the border of wickednesse , and the people against whom the Lord hath indignation for ever . Mal. 1. 2 , &c. Some good expositors have from the litterall sense of this place collected , that Edom , not long after the Babilonish captivitie , did utterly cease to be a Nation . And whether any of Esaus posteritie bee left upon the face of the Earth , some have questioned , and ( to my remembrance ) determined for the Negative . These ( whatsoever besides ) were the Effects of Gods professed hate to Esau . But there is a seed or Nation yet on earth , which shall at the time appointed be made partakers of his blessing so often promised to Ierusalem , and enjoy the fruites of his professed love to Iacob . 7 These Prophetical passages cōcerning Ammon , Moab , and Edom , afford many usefull speculations , did either these times afford us freedome , or this place opportunitie to dilate upon them . But leaving the rest unto the juditious Readers owne collection , out of the seuerall Expositors of the places by mee quoted , I shall onely request him to take this one admonition from mee , [ Not to rejoyce , much lesse to triumph in any others calamitie , although hee knew it to be the speciall award of divine justice , or a condigne punishment purposely suted by the All seeing Providence to some peculiar sinne . ] Edom and Babylon knew that Ierusalem and Iudah were justly punished for their offences against the righteous Lord , and themselves to be the appointed executioners of his justice : yet all this doth no way excuse them , for their presumption in the manner of execution . My people have beene lost sheepe , their Shepheards have caused them to goe astray , &c. All that found them have devoured them , and their adversaries said , Wee offend not , because they have sinned against the Lord , the habitation of Iustice , even the Lord , the hope of their Fathers . Yet all this acquits not Babylon from guilt of Gods judgments in spoyling Gods people : for so it followes ; Remove out of the midst of Babylon , and goe forth out of the Land of the Caldeans , and be as the hee-goats before the flockes . Ier. 50. 6 , 7 , 8. And againe , Verse 10 , 11. Caldea shall be a spoile ; all that spoyle her shall be satisfied , saith the Lord , because yee were glad , because yee rejoyced , ô yee destroyers of mine heritage . Not onely the practise , or reall intention of mischiefe , but the delight , or joy , which men take in the calamitie of others by whomsoever it bee procured or intended , doth make men lyable to the rule of Retaliation . For every degree of delight or joy in others misery , includes a breach of that fundamentall Law of equitie , [ Quod tibi fieri non vis , alteri ne feceris ] VVhatsoever wee would not have done vnto our selves , wee should bee vnwilling to doe , or to see done vnto others . ] And all visitation by the rule of Counterpassion , as it concernes wrongs intended or done by one man to another , is but a resarcination or making up of that breach , which hath beene made in the fundamentall Law of equitie , that is , of doing as wee would be done unto . 8 But besides the wrongs which Potentates or priuate men practise upon , or intend to others , there is a peculiar disposition , which makes men liable to the iudgements which they feare , or at least hasten the execution of iudgements otherwise deserved . And that is a tempting God by the curiositie of superstitious feare , or by dissimulation . An instance to this purpose ( and that is all which at this time I meane to use ) we have in * Ieroboam and his wife , who went disguised unto the Prophet Ahijah , ( as if it had beene unto some cunning man ) to know what should become of her young sonne Abijah then visited with sicknesse . The doome or punishment doth so well befit the temptation , that the circumstances of the time and place , &c. wherin the discovery of her dissembling was by the spirit revealed unto the Prophet , may seeme to have suggested unto him the time of the Childes death , with other circumstances . The Prophets eies were dimme , that he could not discerne her by sight , but the Lord so supplyed this defect , that hee knew her by the sound of her feete , before shee came in at the doore . The * Lord said unto Ahijah , Behold the wife of Ieroboam commeth to aske a thing of thee for her sonne , for hee is sicke . Thus and thus shalt thou say unto her , for it shall bee when shee commeth in , that shee will faine herselfe to bee another woman . And it was so , when Ahijah heard the sound of her feete as shee came in at the doore , that hee said ; Come in thou wife of Ieroboam , why fainest thou thy selfe to be another ? for I am sent unto thee with heavie tidings , &c. Arise thou therefore , get thee to thine owne house ; and when thy feet enter into the Citie , the childe shall dye , &c. And * Ieroboams wife arose , and departed and came to Tirzah : and when shee came to the threshold of the doore , the childe dyed . But of that peculiar branch of Divine Providence , which takes men in the nets of their owne superstitious feare or imaginations , wee shall have fitter occasion to speake in the Treatise of Prodigies or Divine Fore-warnings . CAP. 38. The conclusion of this Treatise , with the relation of Gods remarkable judgements manifested in Hungary . 1 DID GOD alwayes fit his plagues to exorbitant or out-crying sinnes immediately after their commission , men would suspect that hee did distrust his memory . Should hee deferre all as long as hee doth sundry , for many yeares , and some speciall ones till the second , third , or fourth generation ; this would tempt us in the interim to thinke hee tooke just notice of none : Because sentence against an evill worke is not executed speedily , therefore the heart of the children of men is fully set in them to doe evill . Ecclesiastes 8. 11. But the same Preacher to counterpoyze the sway of this inbred temptation , addeth ; Though a sinner doe evill an hundred times , and God prolongeth his dayes , yet I know that it shall bee well with them that feare the Lord , and doe reverence before him . But it shall not be so well to the wicked ; neyther shall hee prolong his dayes , hee shall bee like a shadow , because he feareth not before God , Verse 12 , 13. Besides this authoritie of the Preacher ( concerning the determinate extent or meaning of whose words . I will not here dispute ) wee have a propheticall generall Rule , which never faileth in it selfe , nor to the apprehension of the observant . How mightily soever iniquitie abounds in any Citie , Land , or Countrey , yet the just Lord is in the midst thereof : hee will not doe iniquitie . Every morning doth hee bring his judgement to light , hee faileth not ; but the unjust knoweth no shame . Zephaniah 3. vers . 5. 2 But these sacred as well as other Maximes , have their peculiar subjects , in which they are more remarkably verified at out time then at another . The extraordinarie documents of Gods punitive justice , had beene no doubt more rise in Iudah about Zephanies time , than in former ages . And amongst moderne Christian States , none have beene so fertile as the Kingdome of Hungarie , since it stood upon the same termes with the Turke , that Iudah in Zephanies dayes did with the Chaldaean . I will give the Reader onely a hint or taste from one or two particulars , to set his meditations ( if it shall please him ) on working to observe the like out of the Histories of that Countrey . 3 Amongst all the persons of better place , or same mentioned in those Histories , could there bee found but tenne ( as for ought I know there may bee more ) whose Legends eyther in , respect of wrongs done to others by them , or of wrongs done to them by others , might afford so many pregnant proofes of Divine Retaliation , as doth the Legend of Fryer George or ( as Thuanus calls him ) Martinusius : the Prophets Proposition [ Every morning hee bringeth forth judgement to light ] might by exact Logicall Induction be proved to have beene universally true in that Kingdome for more than tenne yeares together . This man by his valorous wit had advanced himselfe from a Turne-spit , or Cole-carrier to be a Cardinall : otherwise for his temporall dignitie and authoritie , full Peere to most Princes of Christendome ; no way inferiour to many Kings , save onely in want of Royall Title . In the height of his prosperitie he had entertained one Marc Anthony de Ferraro , Secretarie to Castaldie , Lieutenant to Ferdinand the Emperour in those parts , as a secret Intelligencer to betray his Master , but was in the end miserably betrayed by him . For this Assassinate ( * ( Ferrarius ) having at all houres free accesse upon this hope , tooke hence opportunitie to conveigh the rest of the bloody actors into the Bed-chamber of this usually well guarded Prince , or Tyrant , in a dismall morning , before hee was dressed . Ferrary himselfe giving the first wound , whilest hee was reaching penne and Inoke to subscribe unto the counterfeit Letters or Patents , which hee then did tender him . This Fryer or Cardinall ( Marlinusius ) had plaid the Hypocrite ( as was then presumed ) with his Christian neighbours , being either in affection to his owne country , or for his private ends , more engaged to the Turke . And Captaine Lopez , with the Spanish Harquebuzes designed by Ferdinand and Castaldie to assist Marquesse Pallavicino for effecting this plot , were permitted , without suspition of hostility into the Castle , being apparelled in Turkish weeds or long gownes , under which they covered their Harquebuzes , and such other armour , as they thought expedient for this feat . 4 His death though bloody and cruell in the highest degree did not so deeply affect unpartiall hearts , either with pity toward him , or with indignation at his murderers , as the strange and unusuall neglect of his * mangled Corps , did their hearts , which either through partialitie or credulitie , have professed a delectation of his tyrannicall life , upon higher termes than hee deserved . His enemies it seemes , were so carefull to effect their intended plot , and his friends so affrighted with his sudden disaster , that his dead bodie remained many daies together above ground , unburied , or uncovered , with the blood frozen upon it ; so stiffe with cold that it might rather seeme to have beene a blurred or besmeared statue of stone , or marble , than a dead man. A fit relique for a sacrilegious Palace ; such was the Castle wherein hee was murthered , for whose erection he had demolished an ancient Church and Monasterie of religious persons . And whether it were , that * indignation doth sometimes make men as well peeces of Prophets , as of Poets ; or whether it were spoken by way of bitter imprecation ; the * Abbot upon the sacrilegious oppression , did foresignifie , that this Castle , whose foundations were laid with others , should at length be seasoned with the blood of him that built it . Who buildeth so , me thinkes , so buildeth he , As if his house , should his Sepulcher bee . 5 Though Gods judgements upon this man were ( as all his are ) most just ; yet were they unjustly done by these Assassinates . They were Gods instruments , but the devills agents , in acting this plot : and by doing to this Cardinall as hee had done to others , they themselves become lyable , in this life , to the rigour of the indispensable Law , As they have done to him , so must it be done to them . Gods will is fulfilled upon them , as the devills will was fulfilled by them . Hee was a murderer from the beginning , and they are his sonnes . And , though they afterwards disperse themselves throughout divers Kingdomes or Nations , yet the cry of this Cardinals blood doth still pursue them . Which way soever they wander ; the Almighties net is spred out for them , and being still hunted after by Gods judgements , all of them are driven at length into it . This wee are sure of ( saith the forementioned Author of the Hungarian historie ) that all those which were Actors of his death , in time fell into great misfortunes . The Marquesse Sforce , within a while after was overthrowne and taken Prisoner by the Turkes , who inflicted great torments upon him . Captaine Monin , was beheaded at Saint Germanes in Piemont . Marc Anthony Ferraro in anno 1557. ( which was about six yeares after ) was also beheaded in Alexandria ( his native Country ) by the Cardinall of Trent his command . Another was quartered by the French men in Provence . Cheualier Campegio in anno 1562. was in the presence of the Emperour Ferdinand mortally wounded with a Bore in Bohemia . * Thuanus relates the selfe same accidents , from the testimonies of more Writers than this , save onely that hee omits the mention of him that was quartered in Provence . 6 What one of many hundred mornings after this fact was there , wherein Ferdinand did not lose soting either in Hungary or in Transylvania ; wherein the Turke did not sensibly incroach upon Christendome , and gaine advantage against Christians ? The just comparison betweene the misery of Iudah in Zedechiaes dayes , and of Hungary under Lewis the second , with the parallell manner of these two noble Kings and their adherents miscariage , must be referred for breuities sake , to other Treatises . Onely to shut vp this exemplification of the Prophets assertion verified in peculiar sort in Hungary : what example of Divine Iustice , either more pregnant or more durable was ever manifested in Iudea , than was to bee seene every morning for more then twenty yeares together in the fields of Moacz , where the horse and his royall rider ( King Lewis ) found a miserable grave before they were quite dead ; but where the bones of such as were slaine in that unfortunate battaile , lay unburyed in such abundance as did exhibit a wofull spectacle to every Christian passengers eye , from the yeare 1526. untill the time of * Busbequius his embassage to Constantinople ( how long after I know not ) which was upon the mariage betweene King Philip and Queene Mary , about the yeare 1555. The Christian Hungars of those times after the losse of their late mentioned King , had as just cause to insert that lamentation into their Liturgie , as Ieremie had to take it up : The annointed of the Lord was taken in their nets , of whom we said , under his shaddow we shall be preserved alive among the Heathen . Lamentations 4. 20. As full an interest in that complaint of the Psalmist , as the ancient Iewes had during the time of Nebuchadnezzar or Antiochus his rage : The dead bodies of thy servants , have they given to be meate unto the fowles of the heaven , the flesh of thy Saints unto the beasts of the earth , their blood have they shed like water , & there was none to burie them . Ps . 79. 2 , 3. The pittifull women of Iudea did eate their Children , when Titus besieged Ierusalem . The women of Hungarie ( no lesse mercifull ( as may be presumed ) than other Christian women are , buried their Children alive , lest their timorous outcryes might bewray the place of their abode , or latitation , when Soliman and his furious helhounds did so greedily hunt after their lives . The people of Hungary would not take example from the miseries which had befallen Iudea , nor breake off those sinnes which brought this miserie upon them : GOD grant the Prophets and Seers of this kingdome , eyes to discerne , and this whole people , one and other , patient hearts to heare those sinnes , whether of practise , or opinion discovered , which threaten the like judgements unto this Land , as have befallen the Kingdome of Hungarie , one of the most flourishing Kingdomes in the Christian world , within a few yeares before its ruine . FINIS . Notes, typically marginal, from the original text Notes for div A04194-e730 * Nec dictis erit ullus bonos , si cum actus ab urbe Daunius hostili Teucris urgentibus heros , Vix pugna absistit , simili● dicetur Asello , Qu●m pueri laeto pascentem pinguia in agro Ordea stipitibus duris detrudere tendunt , Instantes , quatiuntque sudes per terga , per armos . Ille autem campo vix cedere , & inter eundum Saepe hic atque illic avidis insistere malis : Omnia conveniunt , rerumque , simillima imago est . Credo equidem , sed turpe pecus , nec Turnus Asellum , Turnus avia atavisque pote●s dignabitur heros . Aptius hanc speciem referat Leo , quem neque tergae Ira dare , aut virtus patitur , neque sufficit unus Tendere tot contra , telisque obstare sequentum . Hieron . Vida Poet. lib. 2. * Et hic quidem omnium morbus est trium generum quae proposui : & eorum scilicet qui secundum corpus de Deo sapiunt , & eorum qui secundum spiritualem creaturam sicuti est anima ; & eorum qui neque secundum corpus , neque secundū spiritualē creaturā , et tamen de Deo falsa existimant : eo remotiores à vero , quo id quod sapiunt , nec in corpore reperitur , nec in facto & condito spiritu , nec in ipso creatore . Qui enim opinatur Deum ( verbi gratia ) candidum vel rutilum , fallitur ; sed tamen haec inventantur in corpore . Rursum , qui opinatur Deum nunc obliviscentem , nunc recordantē , vel si quid hujusmodi est ; nihilominus in errore est : sed tamen haec inveniuntur in animo . Qui autem putant ejus esse potentiae Deum , ut seipsum ipse genuerit : eo plus errant , quòd non solum Deus ita non est , sed nec spiritualis nec corporalis creatura . Nulla enim res omnino est , quae seipsum gignat ut sit . Aug. de Trinit . lib. 1. cap. 1. * In the 5. Book , Section 3. 1 * Mittamus animum ad illa quae aeterna sunt . Miremur in sublimi volitantes rerum on niū formas ▪ Deumque inter illa versantem , & providentem , quemadmodum quae immortalia facere non potuit , quia materia prohibebat , defendat à morte , ac ratione vitium corporis vincat . Senec. ib. Whether for thus saying hee fall under the censure of Muretus in his annotations upon this place , I refer it to the judicious Reader . Impie stulta veterum opinio , Deum voluisse quidem à primo omnia immortalia facere , sed non potuisse , propter materiae vitium . Quasi non , ut caetera omnia , ita materiam condiderit , ac procrearit Deus . Recte Lacta●●tius , Idem materiae fictor est , q●i & rerum materia constantium . * Qui scholas regūt , ia id nobis exploratū reliquerūt : tale esse conditionalis propositionis naturam sive conditionem , ut existente falso quod antecedit , & etiam quod subsequitur , possit remanere vera conditionalis . Pasq . c. 1. ad Rō . fol. 65 Though it were impossible for an Angell from heaven to preach any other Gospell than Paul had preached , and impossible likewise for any Angell of heaven to be accursed , yet S. Pauls conditionall proposition was true ; If an Angell from heaven should preach any other Gospell , he should be accursed . In like manner this supposition or conditionall [ If any thing could take beginning from it selfe , it should be infinite ] is true : although both these positions be false ; First , that any thing can take beginning from it self : Secondly , that any thing which hath beginning can be infinite . And this only is absolutely true , That which truly is without all beginning , is absolutely infinite . * Idem absolutum , quod et Deum dicimꝰ , non cadit in numero cum omni alio , ut quod Deus & coelum , sint plura , aut duo , aut alia , & diversa ; sicut nec coelum est idem absolutum , ut coelum quod est aliud à terra . Et quia idem absolutum est actu omnis formae formabilis forma , non potest forma esse extra idem . Quo enim res est eadem sibiipsi , forma agit , quòd autem est allerialias est , quia non est idem absolutum , hoc est omnis formae forma . Est igitur idem absolutum , principium , medium , & finis , omnis formae , & actus absolutus omnis potentiae . Cusan . de Genes . dialog . pag. 128. * Lib. de ente & uno . * Ex. 3. 14. * Cum primum ingressus Academiam sueris , occurret tibi Parmenides , qui unicum demonstrabit Deum essererum omnium ideas , id est , exemplaria rationesque eminentissimè continentem vel producentem . Occurret Melissus et Zeno , qui solum Deum revera esse demonstrent , caetera verò videri . Marcil . Ficin . Epist . 8. pag. 866. Vide Senecam Ep. 58. & Muretū in annot . * Dijs à se factis promisit Deus non factus immortalitatem ; quod impossible est , se dixit esse facturum . Sic enim eum locutum narrat Plato , &c. vide Aug. lib. 22. de civ . Dei cap. 26. Et Solum in 4. senten . distin . 43. q. 1. art . 2. Et Platoriem ipsum in Times . p. 41 * Secundum ex his quae sunt , ponit Plato , quod eminet et exuperat omnia . Hoc ait per excellentiam esse , ut Poeta cōmuniter dicitur : omnibus enim versus facientibus hoc nomen est : Sed iam apud Graecos in unius notam cessit . Homerū intelligas cum audieris Poetam . Quid ergo hoc est ? Deus scilicet maior ac , potentior cunctis . Seneca ep . 58. Quid per Ideas intelligat . Plato , vide ibid. et apud Muretum in annotat . * 〈◊〉 ] This is the chiefest name of the eternall and most blessed God , so called of his Essence , being , or existence , which is , simply one , Deut 6. 4. The force of this , name , the holy Ghost openeth He that is , that was , and that will bee , or is to come , Rev. 1. 48. & 4. 8. & 11. 17. & 16. 5. And the forme of the Hebrew name implyeth so much , Je being a signe of the time to come , Ieheveh , he will be , H● , of the time present , Hoveh , he that is ; and Vah of the time past , Havah , he was . It importeth that God is , and hath his being of himselfe from before all worlds : [ Isa . 44. 6. ] that he giveth being or existence unto all things , and in him all are and doe consist , [ Acts 17. 25 ] That he giveth being unto his word , effecting whatsoever hee hath spoken , whether promises , [ Exod. 6. 3. Esay 45. 2 , 3. ] or threatnings , [ Ezek. 5. 17. and 7. 27 ] It is in effect the same that Ehieh , I will be , or I am , as God calleth himselfe , Exod. 3. 14. Of this the Gentiles named the greatest God Iove and Iupiter , that is , Iah-Father , of the shorter name Iah , mentioned Psal . 68. 5. And Varro the learnest of the Romanes , thought Iove to bee the God of the Iewes . August . lib. 1. de consen . Euan. cap. 22. Hereof also in Greeke writers hee is called Iao Diodor. Sicul lib. 2. cap. 5. Clem. Alexand. Strom. lib. 5. Macrob. lib. 1. Saturnal . cap. 18. But in the Greeke tongue the name Iehovah cannot rightly bee pronounced , and for it the Greeke Bibles have Lord , which the new Testament followeth , as Marke 12. 29. from Deut. 6. 4. and elsewhere usually ; and the Hebrew Text sometime putteth Adonai Lord , or Elobim God , for Ievovah , as Psalme 57. 10. compared with Psalme 108. 4. 2. Chron. 25. 24. with 2 Kings 14. 14. Ainsworth upon Psal . 83. 19. * Vide Lactant . lib. 1. de ira Dei. Et Betuleum in com . * Tertium genus est eorū quae propriè sunt : innumerabilia haec sunt , sed extra nostrum posita conspectū . Qua sunt , interrogas ? Propria Platonis suppellex est . Ideas vo●at , ex quibus quaecunque videmus , omnia fiunt , & ad quas cuncta formantur . Hae immortales , immutabiles , inviolabiles sunt . Quid sit Idea , id est , quid Platoni esse videatur , audi . Idea est eorū quae naturâ fiūt exemplar ae●ernum . Sword● . ep . ●8 . Plato in Timaeo ait Ideas nunquam fieri , semper esse : corporea autem omnia nunquam esse , semper fieri . Vide Cusan . Dialog . de Genesi , quomodo idem , identificando , pluralitatem producit . * Deus verò multipliciter dicitur , magnus , bonus , sapiens , ●eatus , verus , & quicquid aliud non indignè Dei videtur . Sed eadem magnitudo ejus est , quae sapientia : non enim mole magnus est , sed virtute . Et eadem bonitas quae sapientia , & magnitudo , & eadem veritas , quae illa omnia . Et non est ibi aliud beatum esse , & aliud magnum , aut sapientem , aut verum , aut bonum esse , aut omnino ipsum esse . Nec quoniam Trinitas est , ideo triplex putandus est : al●oqui minor erit , Pater solus , aut Filius s●lus , quam simul Pater & Filius ▪ August . de Trinitate lib. 6. cap. 7. Notes for div A04194-e6140 1 * In the 5. Booke . Section 2. * Axioma hic proponit R. David . Tu reples omnem locum , & comprehendis , & nullo loco comprehenderis , nec ullus te locus complecti , & contineri potest . Hinc Haebraei etiā Deum indigitant vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locum , quum dicunt , Benedictus locus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cujus appellationis R. Elias in Tisbite adfert auplicē rationem . Quia Deus instar loci omnia com plectitur , ip se autem à nullo comprehenditur . Qui autē hodie contendant Deū esse corpus coelo inclusum , minus rectè sentiunt , quam Iudaeorum Rabbini . Dolendum est ista contraria errata hodie defendi . Quidā disputant et asserunt corpus Christi esse utique : et tamen negant esse spiritum praesertim immensum & infinitum . Alij negantes Deum esse spiritum simplicem , faciunt corporeum , & loco circumser●●●nt ▪ C●ppen in Psal 139. ver . 7● Quo ibo à spiritu tuo . * Ante omnia enim Deus erat solus , ipse sibi & mundus & locus , & omnia . Solus autem , quia nihil aliud extrinsecus praeter illum . Caeterum ne tunc quidem solus : habebat enim secum quam habebat in semetipso , rationem suā scilicet . Tertul . adversus Praxean . cap. 5. * De confusione linguarum . * Vide Tertul . in Apologet . cap. 48 ▪ * A rebus generalibus si abstuleris ipsum erit ; cum in perpetuâ acquisitione versentur , subitò non esse contingit . Rebus autem , quae non sunt tale , si ipsum erit adjunxeris , accidit à se●e ipsius esse labi . Manifestum enim ex hoc fuerit , ipsum esse non esse illis innatum , si fiat ex eo quod futurum sit , & factum fuerit , & sit in posterum faciendum . Videtur enim in rebus generabi libus id potissimum eisentia esse , scilicet tractus quidam ab ipso esse ex generationis initio , quousque ad temporis extrema perveniat , quando non sit ulterius , idque ipsum quod dicitur , est in eis existete , ac si quis quicquā ex hoc ductu circumcidat , vita comminui . Qua propter & esse diminui , & universo quidē esse eiusmodi oportet , quousque sic erit . Quam●●rem ad ipsum esse futurum natura festinat , neque vult qui●scere , quippe cum esse sibi hauriat dum ali●d quiddam atque aliud agit , moveturque in orbem quodam essentia desiderio . Plot. Emead . 3. pag. 328. * See Ecclesiasticus 41. 2. * Ac si quis aeternitatem ita descripserit , scilicet vitam jam infinitam ex eo quod sit universa ; nihilque amittat , cum nihil vel praeterierit , vel sit futurum ; alioquin jam tota nō esset : is profecto proximè ad definitionem ejus accedet . Quod enim deinceps subditur , scilicet totā esse , nihilque amittere , expositio quaedam est ejus quod dicebatur , scilicet ( vita jam infinita ) Plotin . Emead . 3. lib. 7. cap. 4. p. 329. * Non aliud quiddam est ens , aliud vero semperens , sicut neque aliud est Philosophus , aliud vero Philosophus verus . Verumtamen quia nonnulli Philosophiam simulant adjunction est Philosophus verus . Sic & enti ipsum semper & ipsi semper adjungitur Ens , adeò ut dicatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. semper ens , unde dicitur 〈◊〉 .i. aevum . Qua propter sic accipiendum est ipsum semper cum ente , ut vere ens nobis significet . Plotin . Emead . 3. lib. 7. cap. 4 p. 329. * Ad 7. Plotin . lib. Ennead . 3. * De hac duplice totalitate , vide Marsil . Ficinum ad 7. Plotin . lib. Enneadis . 3. * Cap. 38. vers . 4 , 5 , 6. * Quomodo est praescius , dum nulla nisi quae futura sunt , praesciātur ? Et scimus quia Deo futurum nihil est , ante cujus oculos praeterita nulla sunt , praesentia non transeunt , futura non veniunt : quippe quia omne quod nobis fuit & erit , in ejus prospectu praesto est , & omne quod praesens est , scire potest potius quam praescire . Greg. lib. 20. in Iob. cap. 24. Et paulo post , In illo , nec praeterita , nec futura reperiri quaeunt , sed cuncta mutabilia immutabiliter durant ; & quae in seipsis simul existere non possunt , illi simul omnia assistunt , nihilque in illo praeterit quod transit : quia in aeternitate ejus modo quodam incomprehensibili , cuncta volumina saeculorum transeuntia manent , currentia stant . Vide Petrum Damianum in ep . 4. de omnipotentia , & Ludovicum Ballaster Hierologiae , cap. 3. * Ioh. 5. 17. * Ephes . 1. 11. * Eccles. 12 12. * Psa . 19. 9. * Quod plerosque in emendabiles facit , omnium aliarum artium peccata , artificibus pudori sunt offenduntque : errantem in vita peccata delectant . Non gaudet navigio Gubernator everso , non gaudet egro Medicus elato , non gaudet Orator , si patroniculpareus cecidit . At contra , omnibus crimen suum voluptati est . Laetatur ille Adulterio , in quod irritatus est ipsa difficultate : laetatur ille circumscriptione furt●que nec ante illi culpa , quam culpae fortuna displicuit . Id prava consuetudine evenit . Alioqui ut scias , subesse animis , etiam in pessima abductis , boni sensum , nec ignorari turpe , sed negligi , omnes peccata dissimulant , & quamvis feliciter cesserint , fructu illorum utuntur , ipsa subducunt . At bona conscientia prodire vult , & conspici . Ipsa nequitia tenebras timet . Eleganter itáque ab Epicuro dictum pute , Potest nocenti contingere ut lateat , latendi fides non potest . Aut si hoc modo melius hunc explicari posse juditas sensum : Ideo non prodest latere peccantibus , quia latendi etiam si facultatem habent , fiduciam non habent . Ita est , tuta scelera esse possent : secura non possunt , Seneca Epist . 97. Sunt qui scribunt , Anaxarchum sophis●am consolandi ejus causa accersi●um , ad eum venisse , quumque cubantem atque suspirantem offendisset , arridentem dixisse , ignorare ipsum cur veteres sapientes Iustitiam Iovi assidentem fecerint : nimirum quia quicquid à Iove decernitur , id juste factum esse censeri debent . Opportere igitur , quae à magno Rege fierent , justa existimari ; primum quidem ab ipso Rege , deinde à caeteris mortalibus . Atque hoc quidem dicto non nihil solatii Alexandro attulisse . Ego vero majoris errati quam prioris autorem Alexandro Anaxarchum fuisse censeo , si illam viri sapientis sententiam esse statuit . Arrian . de expedit . Alex. lib. 4. * Quanto superior est Deus homine , tam mea malitia est ●nferior bonitate eius , ut qualitate ita etiam quantitate . Anselm . in meditat . cap. 8. * Ad multiplicandum quippe sanctorum sapientiam proficit , quod postulata tardè percipiunt , ut ex dilatione crescat desiderium , ex desiderio intellectus augeatur . Intellectus verò cum intenditur , ejus in Deum ardentior affectus aperitur . Affectus autem ad promeranda coelestia tanto fit capax , quanto fuerit expectando longanimis . Greg. lib. 20. moral . in Iob ca. 24. * Orpheus . Vide Apul. in lib. de mundo . 〈◊〉 Forcatulli lib. 5. p. 703. * 1 Tim. 2. 1 * Hooper in his Preface to the ten Commandements . See Parag. 8 of this chapter . Notes for div A04194-e15990 * Ioh. 12. 49 , 50. * Heu primae scelerum causae mortalibus agris Naturam nescire De●m . Silius Italicus . lib. 4. de be●●o pun●●● . Rom. 8. 28. Meroveo certe auget probitatis famam atque justitiae necatus filius , justissimas utique ob causas , ne quis ipsi diritatem in alienos falso exprobet liberos , vel in suos inauditam saevitiam nullis fultam rationibus : quales nec Posthumius Tiburtus , nec T. Manlius Torquatus olim habuere . Foreatulus de Gallorum Imperio & Philosophia . lib. 5. Et Paulo post . Posthumus Dictator , quia Aulus filius injustus praesidiis egressus hostes fuderat , victorem audacem caedi securi jussit : at Torquatus itidem Latino bello , Cos . filium à Metio Tusculanorum Duce provocatum , & forte detractandae pugnae pudore incensum , ac spolia referentem , mactari à lictore mandavit : jure forsitan , cum , teste Paulo Iurisconsulto , parentibus Romanis antiquior esset disciplina militaris charitate liberorum . At qui Gelaor Merovei filius in patrem contumax , in cives procax , in omnes superbus & injurius , pudicis matronis vim intulerat , p●tres & maritos terrnerat , ceciderat foederatos ac amicos Franci nominis lacessierat . Cumque ex amicissimis aulicis quispiam objecisset Meroveo Lucium Gellium Censorem Romanum , qui filio novercam solicitanti , & praeter●● parricidium meditanti , ac propemodum convicto , ignovisset , & in reatu constitutum absolvi diligentissime curasset : Ille , inquit , boni patru functus est officio , ego boni Ducis : qui debellare hostes didici , & socios honorificè tractare , eorumque ulcisci injurias . * Quod in fine versus 9. dicitur , Mesericordia ejus s●per omnia opera ejus , hoc , inquit Calv. neque absurdum , neque durum videri debet . Nam cum pec●ata nostra totum mundum involvant Dei maledictione , vbique locus est misericordiae Dei ut brutis etiam animalibus subveniat . Hunc locum tractat Zanchius de natura Dei. l. 4. c. 4. q. 4 Quam magna sit Dei misericordia ▪ i. Deus de justitia sua multum semper remittit . It reprobri cum postea puniuntur non pro meritis puniuntur [ Haec Zanchij sententia ] in igitur remittit illis propter satisfactionem Christi , an sine ulla satisfactione ? [ Verba Coppen . ] Notandum hic in Diabolis & reprobis condemnatis , post hanc vitam non videri quaerenda misericordiae divinae vestigia . Coppen in Psal . 145. 9. videtur Zanchij expositio contradicere lac . c. 2. v. 13 Damnatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei qui non praestitit miseris ordiam . * For I reckon , that the sufferings of this present time , are not worthy to be compared with the glory which shall be revealed in us . Rom. 8. 18. * Quod si Christo salus nostra tam chara fuit , & tam charò constitit , quid est quare nostram ipsi salutem tantopere negligamus ? Quibus supplicijs , & qua ignominia sempiterna non sumus digni , modicum laborem prore obtinenda tam praetiosa recusantes ? Quomòdo nos effugie●●us ( inquit Paulus ) si tantum neglexerimus salutem ? Acosta con . 3. de circumcisione . * Isa . 42. 14 I have long time holden my peace , I have been still and refrained my selfe : now will I cry like a travailing woman , I wil destroy & devoure at once . Ex his apparet vanas esse rationes Philosophorum , qui Deum putant sine ira : & inter caeteras laudes ejus id ponunt , quod est contra ipsā majestatem . Regnum hoc imperiumque terrenum , nisi metus custodiat , solvitur . Aufer iram Regi , non modo nemo parebit , sed etiem de fastigio praecipitabitur . Imo vero cuilibet humili eripe hunc affectum , quis eum non spoliabit ? quis non deridebit ? Lactantius cap. 23. de ira Dei. p. 477. * Hactenus mihi magna contentio suit cum Lactantio , dum humanis rationibus , divinam iram ex humana metiretur fragilitate . Iam autem , quia dicit iram Dei sicut ipsum etiam Deum , eternam , nihil habeo quod repugnem . Nam ex syncrisi divinae atque humanae irae intelligas , ipsum de divina longe aliter quam de humana loqui : neque esse accidens quod in Deum non cadit , sed proprium , quia ira Dei à justitia Dei nihil differt . Iustitia verò Dei exeterna lage manet , contra quam si quis deliquerit , vindictam nimirum illius Dei sentiet , apud quem nullus vel temporum vel locorum terminus est . Betuleius in Com. in cap. 21. Lactant. de ira Dei. * Deus ex se sumil seminarium miserendi , quod judicat & condemnat nos , eum quodammodo cogimus , ut longe aliter de corde ipsius miseratio quam animadver . sio procedere videatur . Bernard . Ser. 5. in natal . Dom. a Vide Hierom . in cap. 1. Mich. vide Riberam in 1. Mich. num . 5. Et in 4. Mal. num . 4. * De Ira Dei , cap. 21. * Quotiens impetu opus est non irascitur , sed exurgit , & in quantum putavit opus esse concitatur remittiturque non aliter quam quae tormentis exprimuntur tela , in potestate mittentis sunt , in quantum torque antur . Sen. lib. 1. de ira . cap. 9. Ita aut ira non est , aut inutilis est . Ibid. * Dum ergo ad verba mutabilitatis nostrae descenditur , ex iis quibusdam gradibus factis ascendet qui petest ad incommunicabilitatem Dei , ut rideat sine zelo zelantem , sine ira irascentem , sine dolore & penitentia , penitentems , sine misero corde , mis●ricordem , sine praevisionibus praescientem . Gregmoral . lib. 20. in 30. cap. Iob. Inter figuras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordinator 〈◊〉 est capacior . Inter figuras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heterogeneas terminatior est capacior . See Esay 66. 14 , 15 , 16. Ezek. 7. 4. Deut. 7. 9 , 10. Qui quotidie contemnit Deum , etiam quotidie judicatur , non manifesto sed occulto judicio , non aperto sed tamen certo : occultiora saepe sunt certiora manifestioribus Coppen . in Psal . 7. Etiam Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coppen . ibid. Notes for div A04194-e19550 * Certe non est per ectus & pulcher mundus , nisi omne quod sit palehrū , sit aliqua bonitas quae velit ; & omne quod scibil● , sit sapientia quae sciat ; & quod possibile , potentia quae possit . Na qua aliquid possibile non potuit , aut scibile ignoravit , aut pulchrū nol it , vel invidet , maneum & imperfectum exierit opificium : ipsum verò pulchrum , aut scibile , nemo definit ad bonitatem volentis , aut scientiam scientis . Sed pulchrum est , quod rei cui accidit ad propriam bonitatem obtinendam , perfectionem adijcit ; & scibile , quod in sese habet principium , unde sciri pos●it : igitur neque possibile , quod simpliciter dicitur & non ad aliquid , definiri debet ad potentiam : sed simpliciter possible , est illud , quo facto & posito , nulla repugnantia fit , aut contradictio . Tune enim res per sese fuerit impossibilis , cum in ipsa est ( ut ita dicamus ) impossibilitas . Externum vero quiddam fuerit , si ob idsolum dicatur impossibilis , quod non sit causa quae possit facere . Oportet igitur sit in rebus causa aliqua , quae possit quidquid in sese repugnantiam nullam continet . At vero fieri ex nihilo non est simpliciter impossibile , sed impossibile cuidam virtuti fin●●ae , puta naturali ; qua virtute esse aliam superiorem , & potentiorem , non est impossibile . Vallesius de sacr . Philosoph . pag. 20. 1. Iustin martyr . De Monarchia Dei. The two main principles contained in the Article of Creation 1. * De verbo , creare , ego ita censeo , creare duplex esse , alterum & praecipuum , ex nihilo facere : alterum sine materiae dispositione facere . Nam substantia non videtur aliter fieri posse , quam generatione , aut creatione . Generatio vero non est nisi in materia disposita : quae igitur sine materiae dispositione est , creatio vocari debet . Qua propter sive ex nihilo omnia , sive ex nihilo quaedā , quaedam ex materia non disposita , sed jubendo fee●● omnium est Deus effector & creator . Vallesius . c. 2. p. 22. * Of this Argument see Erastus in the beginning of his first Tome against Paracelsus . See the first part of the Divine Essence & Attributes , chap. 20. pag. 219. 220. * See Macrobius in his relation of Augustus his Apophthegmes . * Vide Septalium in Hippoc. de aere , aquis & locis . * Vide Arist lib. 1. Poster . Analyt . cap. * See Tully Lib. de natura Deorum . * Ego certe hac in re laudo Aristotelem , quod cum impossibilitatem ( ut ita dixerim ) aeternorum motuum , & corporum , non praeviderit , maluit ab Eterno esse pulchrā hanc mundi faciem , quam aliquando ex aeterna deformitate emersisse . Oportuit vero ipsum aternitatē illam temporis meditari ; reperisset siquidem , ut neque in corpore , neque in loco ( haec enim ille demonstravit ) ita neque in tempore infinitatem esse potuisse : si quidem est etiam tempus quantum , ut & corpus , & locus . Si igitur omnia quanta finita , tempus quoque totum finitvm est , & erit . Quare fact us est aliquando 〈◊〉 ex nihilo . Vallesusde sacra philosoph . pag. 18. * Aristor . nono mataphysicorum , cap. 8. Manifestū est , quod actus prior potentia est . Dico autem non solum illa potentia determinata quae dicitur principium transmutatorium in alio , prout aliud est , sed prorsus omni motivo , et Statorio principio . Et 12 Metaphys . cap. 7 , Quare vita , & aevum continuum , & aeternum Deo inest . Hoc enim est Deus Quicunque vero ( ut Pythagorici , et Speusippus putant ) optimum & pulcherrimum non esse in principio , eo quod plantarum quoque ac animali ū principia , causae quidem sunt : bonum vero , & perfectum in ijs esse , quae ex his sunt , non recte putant . Sperma namque ex alijs prioribus perfectis est , neque Sperma primum est , sed quod perfectum est : veluti hominem dicere quispiam possit priorem spermate esse , non illum , qui eo generatur , sed alium , ex quo ipsum Sperma est . Quod itaque est quaedam aeterna , immobilisque substantia , & à sensibilibus separata , constat ex dictis . * Divus Augustinus censet omnia esse creata simul eodem momento , seu in eodem nunc ; illam vero partitionem Dierum , non significare partes temporis , sed distinctionem , & gradus quosdam naturae verum : atque factum esse hominem ex terra , non actu praeexistente , sed existente potentia in ipso , velut quivis dicitur nostrum , vere factus ex quatuor Elementis , tametsi nulla terra , aut aqua erat actu id ex quo facti sumus , sed semen & sanguis . Itaque ut unico intuitu tota facies , & ejus omnes partes , inspeculo exprimuntur , ita unica Iussione Dei , constitisse totam hanc corpoream molem , & in ea refulsisse illum divinitatis fulgorem , quem vocamus naturam . Caeterum quia non omnes sancti hoc ita intelligunt , alia responsione est opus . Vallefius de sacra Philos . cap. 1. pag. 22. Neque vero hoc ullam arguit primae causae debilitatem . Non enim eam causam naturalem ponimus , q●aeque faciat semper quantum potest , sed liberam & sapientissimam , quae facit ut maxime expedit , atque omnia pulcherrin●a & concinna , in nnmero , pondere , & ●●c●sura . Quapropter verba illa capitis 18. Ecclesiastici , Qui vivit in aeternum creavit omnia simul , ego ita interpretor ; Creata esse omnia intra illam hebdomadam , perfectumque esse mundum , ita ut nulla ejus pars princeps , quaeque a creatione habitura esset initium , deesset . Nam ut initio capitis secundi dicitur , perfecti sunt caeli & terra , & omnis ornatus eorum , complevitque Deus dic sexta opus suum . Valles cap 1. pag. 45. * Si facta omnino non sunt ( viz. corpora coelestia ) fit ut sint per sese ab aeterno , et esse proprio existentia . Quapropter nullum illorum ab alio pend●at , aut alio posterius sit , sed per sese sint , & operentur ab aeterna ( cum operatio procedat à cujusque rei natura , & proprio esse : ) quare nulla illis prior causa sit , ( si enim haec effecta ab alio non sunt , non sit ulla eorum causa ) quapropter mundus hic universas , neque unus erit , neque totus , neque perfectus , cum non pendcat totus ab unica virtute & causa , neque causae omnes in unam omnium primam , referantur : sed sint multae mundi partes , à quibus non procedatur ad ullam aliam superiorem , & priorem , hoc vera fieri non potest . Nam ant illae partes habent aliquam naturam sive essentiam communem , aut omnino habent nihil commune . Ex adeo diversis , ut nihil commune dicatur de illis , nulla ratione potest constari unum : Nam neque ordo esse ●otest inter omnino diversa . Ordo enim secundum aliquid commune est , dicimus enim inter Petrum & Franciscum ordinem quendam esse . Si concedis partes illas mun●i habere aliqu●● essentiam communem ; constat , quandoquidem non sunt omnino cadem , habere as aliquid commune & aliquid diversum . Est autem quod commune unum : quae diversa multa . Illud ergo commune prius erit illis omnibus diversis : si quidem ex co constant haec : non ergo 〈◊〉 partes , suo quaeque ordine primae causae , sed pend●bant illae omnes ab aliquo 〈◊〉 causa , à qua daeta erat eis communis illa essentia . Vallesius de sacra Philosophia ▪ pag. 16. See Chapter 3. § 3. Notes for div A04194-e28320 * Vide Zabarel . de Lumine . * Vide Anton . Scarmilion . de coloribus . * See the first part of the Divine Essence & Attributes , chap. 21. pag. 229 , 230. &c. * Who fed thee in the wilderness with Manna , which thy fathers 〈◊〉 not , that hee might humble thee , and that he might prove thee , to doe thee good at thy latter end : Lest thou say in thine heart , My power and the might of my hand hath 〈…〉 is wealth . But thou shalt remember the Lord thy God , for it is Hee 〈…〉 power to get wealth , that he may establish his covenant , which hee 〈…〉 , as it is this day . DEVT. 8. vers . 16 , 17 , 18. * Vide Salvi●num lib. 7. num . 227. * 1 Tim. 5 ▪ 8 In what good sense all things may be said necessary in respect of Gods decree . See chap. 22. parag . 2. * In Dialogistam . * Quàm lon●è quaeso est à jubente ●ermittens ? Qui en●m , 〈◊〉 nos ista ●mala ) perferre , et prohibere potest ne perferamus , probat absque 〈◊〉 ●ebe●●●●ferre , & quaecunq● pati●●ur . sustin●●e Salvi●n . lib. 8. in initio pa. 260. * Vid. Suffrag . Britannorum in Concil . Dordr . thesi 3. de Antecedaneis ad Conversionem . Vide etiam D. Wardum Concione de Gratia discriminante pag. 5 , 6 , 7. editionis 2. Gen. 18. 15 ▪ Gen. 4 ▪ 6 , 7 , 8. Objection Answer . * Et vere clamor & grandis clamor est , quando pietas Dei , peccatorum clamoribus vincitur , ut peccantes punire cogatur . Ostendit ergo Dominꝰ , quam invitus puniat etiam gravissimos peccatores , dicens , quod clamor Sedomorum ad se ascenderit . hoc est dicere : Miseritordia quidem mea mihi suadet ut parcam , sed tamen peccatorum clamor cogit ut puniam . Salvianus lib. 1. * Virgil. 4. Aeneid . vid. Rodiginum lib. 21. cap. 4 ▪ pag. 972. * See Cha. 23. §. 2. a That Death it selfe is fatall , Pythagoras supposeth in those verses ; Iura colas non ore tenus ; sed rebus & ipsis : Nec pravis mentem suescas rationibus uti : Sed mortem fato subituros noveris omnes : Divitias quandoque dari ; quandoque perire . That disasterous or untimely death was not fatall but preventable , he supposeth in the verses following , for he calleth all Calamities Divina Infortunia . See Hierocles upon both places . See his Annotations upon the latter . Chap. 21. of this Booke . Parag. 2. b Quaest . 32. Si Deus mortalem naturam nostram fecit , cur Deum mortem non fecisse dicis ? Explicatio . Non si quid est mortale naturâ , id omnino mori necesse est . Argumente sunt Enoch & Elias , qui cum naturâ mortales sint , in immortalitate etiam manent superiores excelsioresque effecti quàm ad quos elogium illud pertineat , Terra es , & in terram revertêris . Verum est igitur , naturam nostram à Deo factam esse mortalem , mortémque invectam esse in mundum hominis inobedientiâ . Si enim Deus ut naturam fecit mortalem , sic etiam mortem fecisset , non inobedientia mortem induxisset : ac si Deus inobedientiam non fecit , ne mortem quidem fecit . * Homer . Iliad . 2. non procul à fine . Virgil. Aeneid . lib. 8. * Quaestio . 33. Si hominum natura ut mortalis , proprium ac suum finem agnoscit , tempus autem unuscujusque non est certi cujusdam termini ; quod quidem fotum vocant ij qui à religione nostra abhorrent : quomodo Ezechiae addita sunt tempora ? Quod enim additum est , in praefinito determinatoque numero certè sumitur . Vnde igitur in merientibus incertum interminatumque tempus docetur ? Explicatio . Non esse uniuscujusque tempus certum ac definitum , 〈◊〉 divi●● scripturae verbis docetur , Si in campo invenerit homo puellam desponsatam , eique vi●llata dormierit : vitum quidem interficite , puellam autem ne interficite . Mores e●●m corrupit homo proximi sui , eumque puls●ns non crat qui juvaret , atque ita haecres 〈◊〉 . Et puella clamavit , nec suit qui ei auxilium ●●●ret . Non autem divina scriptura violatum therum coactae morti comparasset , simor● certa desinitaque fuisset . Quod enim apud Deum definitum est , id nec viola●i , nec transiri potest . Quod si ita est , profecto definitae Ezechiae vitae tempora vitae non sunt addita , sed annis ejus qui indefinite occupaverant , quorum sinis morbo lethali eveniebat , nisi Deus morbam ejus curasset , eumque ad vitam revocavisset . Iustin . Martyr . explicat . pag. 29. * Vide Bellantium . At vos , O superi , & divum tu maxime rector Iuppiter , Arcadij quaeso miserescite regis : ●t patrias audite preces , si n●mina vestra Incolumem Pallanta mihi , si fata reservant : Si visurus eam vivo , & venturus in unum , Vitam oro : patior quemvis durare laborem . Sin aliquē infandū casum Fortuna minaris , Nunc , ô nunc , liceat crudelem abrumpere vitā . Virgil. Aeneid . lib. 8. Manil lib. 4 cap. 4. Caelius Rodigin . lection , antiq . lib. 10. c. 20. * Casus autem latius patet quam Fortuna : quando & eam complectitur , & multa alia quae alias aliter accidere suapte naturâ possunt . Ipsum nomen hoc indicat . Est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis quod ultrò & à se fit : intelligiturque casus , quum quod alterius causa sierisolet , 〈◊〉 propter illam caus●m , quale frigus sub caniculae ortum esse videtur non enim frustra , neque denique sicut quod est in nostra potestate , pars est contingentis : sic fortuna pars est casus . Vtque casus contingenti , ita i●s quae in nostra sunt potestate , fortuna accidit : non omnibus tamen , sed in quibus consilium delectusque adhibentur , uti diximus . Proinde casus communis est animatorum & animae expertium : fortuna hominis est propria , ejus qui jam agere possit . Idque hinc constat , quòd fortunatum esse & foelicem esse pro eodem habentur , & foelicitas est quaedam agendi dexteritas : haec autem solius est perfecti hominis . Quae ergo fato comprehenduntur , haec sunt ▪ contingen● , possibile , delectus , in nostra situm potestate , fortuna casus , iisque , adjuncta , de quibus est etiam * fortassis , & perinde : quae omnia continentur quidem fato , nullum autem eorum fatale est . Plutarch . de fato . pag. 418 , 419. Faium iamen sub provi ●e●lia comprebendit . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A04194-e39310 * Plato fortunam causam in propositis constitutisque per accidentiam & consequutionem . Aristoteles , causam per accidens in ijs quae ex animi appetentia propter quid fiunt , obscuram illam quidem & instabilem . Diff●rre autem à fortuna spontaneum temer ariumque casum . Quod enim à fortuna , idem à temeritate quoque fieri : hocque gerendis in rebus esse . Quod autem temerarium spontaneumque sit , non continu● idem à fortuna fieri , idque citra omnem rerum administrationem usu venire . Porò fortunam rationalium esse ; spontis autem casum , tum rationalium , tum rationis expertium animantium , tum inanimatorum corporum . Epicurus , causam non sibi constantem , personis , temporibus , modis : Anaxagoxas & Stoici , indeprehensam humano captui causam . Siquidem eventorum quaedam è necessitate , quaedam è fato , quaedam ex libero & constituto , quaedam è fortuna , nonnulla è suae spontis casu . Plutarch . de placitis & decretis Philosoph . lib. 1. p. 213. Notes for div A04194-e40970 * Si fato fieret , ut esset aut improbus , aut bonus ; profectò contraria in cum cadere nunquam possent , nec saepissime mutaretu● ; quin nec alii quidem probi essent , alii malitalioqui fatum causam malorum esse , contrariaque sibi facere sentiremus , aut illud quod ante dictum est , videri verum esse , nihil esse virtutem nec vitium sed opinione solum bona , & mala judicari : quae , ut vera ratio docet , maxima est & impieta● & injusti●ia . Verum fatum hoc immutabile esse dicimus , iis qui praeclaras bonasque res cligunt , ac sibi proponunt , digna praemia , itemque iis qui contraria , digna praemia constituens . Non enim ut alia , veluti a●bores & quadr●pedia , quae nihil voluntate & judicio facere possunt , sic hominem Deus condidit . Neque enim praemio ac laude dignus esset , si per se , & à se , bonum non deligeret , sed bonus ●actus esset : nec si malus esset , jure supplicio afficeretur , cum non à se talis esset , sed aliud nihil esse posset , nisi quod factus fuisset . Iustin . Martyr . Apolog 2 pro Christ pag. 32. Itaque Deus non est sic mundum deletu●us & eversurus ut nulli sint jam futari improbi angeli , daemones , & homines , propter Christianorum semen & genus quod ipsum causam rerum esse intelligit . Nam nisi hoc esset , ne vobis quidem haec jam à malis geniis fieri ullo modo possent , sed ignis judicij delapsus omnia dissiparet & incenderet , quemadmodum etiam cl●vies superioribus seculis nemini pepercit , nisi uni illi qui à nobis Nochus appellatur , à vobis Deucalion , ejusque familiae , ex quo rursus tam multi nati sunt quorum partim improbi , partim boni fuerunt . Sic enim conflagrationem fore cens●mus , non , ut Stoicis placet , omnium rerum inter ipsas mutatione , quod turpissimum videtur : nec fato homines facere aut pati quicquam co●ū quae fiunt & evenium , judic●mus , sed voluntate ac judicie unumquenque bene agere aut peccare : malorūque geniorū operā bonos , veluti Socratē ejusque similes exagitari & in vincula conjici : Sar ●anapatū aut●̄ , Epicurū ac fimiles in rerū abundantia & gloria beatae vitae compotes videri : quod cum non intellexissent Stoici , fati necessitate fieri omnia censuerunt . Iustin Mart. Apol. 1. pro Christ . pag. 8. * Rodiginus lection . Antiquar . lib. 10 cap. 20. Caeterum quo planius fati ratio pernoscatur , ita omnino colligendum , sicuti animi rationalis summus creator est Deus , atque idem gubernator , ita et corporis geniter est mundus , ac moderator , vnde consequitur illud , uti animus velut Dei filius ab Deo , tanquam à patre , providentiae legibus clementer agatur , & suaviter . Corpus verò ut mundi membrum à mundano corpore fati viribus , velut particula quaedam ab mole tota impetu quodam ●ra●atur violento : unde fit , uti in mentem nulla pror sum sati vis queat assultare , nisi quatenus corpori ipsa se fatalibus obnoxio legibus , addixerit . propterca semper ferè divinus Plato ab corporis amore , ac externorum cura ad animi & Dei cultum praecipit defugiendum , quando non alia ratione declinari mala queunt . * Neque enim si non esset providētia , ordo ille in mundo existeret , quod fatum possit aliquis appellare : nec si ista deessent , ulla esset mulcta ullumque adversus sceleratos judicium : immo nec bonorum praemium , nec cōmendatio . At vero , Providentiā atque ordine existentibus , omnes oportebat qui jam nascuntur eadem bona Sortiri ; si nihil à seipsis ad inaequalitatem contulissent . Hierocles in Carm. Pythag. pag. 127. And again pag. 136. Tot tantaque adeo ex versibus istis possumus baurire prae●epta quae ad virtut● institutionem primam conferunt . Videntur enim & Providentia , & Fati , liberatisque animi verissimimas rationes complecti ; quibus molestiam illam , quae in eorum , quae c●rnuntur , dissimilitudine versatur , oratio examinavit ; inque omnibus malorum caussam Deum nequaquam existere demonstravit . That Fates may stand with freedome of Election in man , Tacitus observes out of the ancient Heathens . Sed mihi haec , ac ●alia audienti , in incerto judicium est , fatone res mortalium & necessitate immutabili , an forte voluantur . quippe sapientissimos veterum , quique sectam eorum aemulantur , diversos reperies : ac multis insitam opinionem , non initia nostri , non finem , non denique homines diisque curae . Ideo creberrima & ●ristia in bonos , laeta apud deteriores esse ; contra alii , fatum quidem congruere rebus putant sed non è vagis stellis , verum apud principia & nexus naturalium causarum , ac tamen electionem vitae nobis relinquunt : quam ubi elegeris , certum imminentium ordinem . neque mala vel bona , quae vulgus putet : multos qui conflictari adversis videantur , beatos : ac plerosque quamquam magnas per 〈◊〉 , miserrimos : si illi gravem fortunam constanter tollerent , hi prospera inc●nsulte utantur . Caeterum plurimis mortalium non eximi , quo primo cujusque ortu ventura destinentur : sed quaedam secus quàm dicta sint cadere , fallacijs ignara dicentium , ita corrumpi fidem artis , cujus clara documenta , & antiqua aetas & nostra tulerit . Quippe à filio ●jusdem Trasulli , praedictum Neronis imperium in tempore memorabitur , ne nunc incepto longiù● abierim . Cornel. Tacit. lib. 6. Annal. num . 22. b Aeneid . 7. Filius huic , fato divum , prolésque vir●lis Nulla fuit ; primáque oriens erepta juventa est . c Virgil. Aeneid . 7. Vndique collecti coeunt , Mattémque fatigant . Illicet infandum cuncti contra omnia bellum , Contra fata Deum , perverso numine poscunt . Certatim regis circunstant tecta Latini . Ille , velut pelagi rupes immota , resistit . Vt pelagi rupes , magno veniente fragore , Quae sese , multis circum lat●antibus undis , Mole tenet ; scopuli ne quicquā , & spumea circū Saxa fremunt , later ique ill●●a refunditur alga . * Verū ubi nulla datur caecū exuperare potestas Consilium , & saevae nutu Iunonis eunt res : Multa deos aurásque pater testatus inanes , Frāgin●ur heu fatis , in quit , fer●múrque procell● . Ipsi has sacrilego pendetis sanguine poenas , O miseri , te Turne nefas , te triste manebit Suppliciam : votisque Deos venerabere seris . * Si quidem per se alteri quidem divitias ; alteri autem paupertatem , divinum judicium tribuit : Divinam voluntatem nominari istud oportuit , non infortunium . Sin autem nih●l hujusmodi nominibus imperat ; sed fortuito & temere accidit , ut felix iste sit , sicuti dicunt ; ille autem infelix : Infortunium vocare tantummodo istud oportuit ; non Divinum Infortunium . Sin porro Deus arbiter unicuique tribuit , quod meritis convenit ; neque in caussa est , ut tales ipsi simus ; sed eo fine tantum justitiam possidet , ut ex praescripto ipsius , gestis paria referat : non immerito conjunctis nominibus judicij decreta Divina Infortunia nuncupat : sive , ( quia Divinum sit judicium , atque intelligens ) praeponendum putarit quod Divinitatem atque scientiam demonstret : sive etiam ( quod sponte malitiam idipsum amplectatur , de quo agitur , unde etiam calamitatibus istis dignum est ) Infortuniorum nomen adjecerit , tanquam non ex professo certum hominem vel supplicio , vel praemio afficere Deus statuat ; sed eum semper , qui i●●o se , atque illo modo gesserit ; cujus rei caussa non sit extra nos investiganda . Itaque voluntatis nostrae , divinique judicij nexum Infortunium parere ; nihilque aliud totum hoc Divinum existere Infortunium , quam Dei adversus peccata calculum . Hieroc in aurea Pythag. carmina pag. 111. * See chap. 28. §. 1. * Nos ita judicandū humanū gen●à Christo dicim● , ut tamē etiā nūc omnia Deum , prout rationabileputat , regere ac dispensare credamus : & ita in futuro judicio judicaturum affirmemus , ut tamen semper etiam in hoc seculo judicesse doceamus . Dum enim semper gubernat Deus , & semper judicat : quia gubernatio ipsa est judicium . Salvian . lib. 1. And again : ●deo etiam sanctos homines castigatos quōdā judicio Dei legimus , ut judicandos nos , Deo judice , etiam presenti seculo nosceremus ; quia sicut Deus est semper , sic justitia Dei semper : sicut omnipotentia Domini indeficiens , sic censura indemutabilis : sicut Deus jure perpetuus , sic justitia perseverans . Salvian . lib. 2. * In the Treatise of the Divine Essence . Part. 1. Notes for div A04194-e43160 * See Cha. 20. Notes for div A04194-e43880 * In the Treatise of Prodigies & of their usefull observation . * See Cha. 24. parag . 9. & 10. * Nos calamitatum nostrarum authores s●mus . Deus enim pius est & misericors , & qui , ut scriptum est , neminem velit perire vel laedere . Nos● ergo adversum nos omnia facimus . Nihil itaque , nihil est in nobis crudelius nobis . Nos inquam , nos etiam Deo nolente cruciamus . Sed videlicet adversum meips●im dicere arbitror , qui cum superius dixerim , ob peccata nostra nos puniri à Deo , nunc dicam nos puntri à nobis ipsis . Vtrumque verum est ; Deo quippe punimur , sed ipsi facimus ut puniamur . Cum autem punire nos ipsi facimus , cui dubium est quin ipsi nos nostris criminibus puniomus : quia quicunque dat causam qua puniatur , ipsese punit , secundum illud ; Funibus peccatorum suorum unusquisque constrin gitur . Salvianus lib. 8. * Ier 18. ● . &c. * 2 Sam. 7. 12. &c. See the next chapter of this Book parag . 2. Notes for div A04194-e45300 Homer . Iliad . 1. * In the Treatise of Christs answer to Iohn . * See Iosephus in the history of Iehoiakim . Et Seder Olam . * See Josephus in the Historie of Zedekiah . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist . l. 7. cap. 7. polit . * Pa●san . * In the fulfilling of that prophesie , Zac. 9. v. 9. * The Persian Rams , as some relate , are of an extraordinary greatnesse , and might serve as an Embleme of Darius his excessive power in respect of Alexanders , if it were to be measured by visible cōjecture . * Non sum facturus verba , Macedones , ut vos abista domum redeundi cupiditale demoveam ( siquidem per me integrum vobis est quò libuerit abire ) sed ut intelligatis , quid ego vobis praestiterim , & qualē vos mihi vicē rependentes discedatis . Ac primum à Philippo patre ( ut par est ) ordiar . Philippus enim vos incertis sedibus errantes atque inopes , & pleresque sub Pellibus degentes , exiguosque ovium greges in montibus pascentes , ac pro ijs parum feliciter adversùs Illyrios , Triballos , & finitimos Thracas bellum gerentes ; pro Pellibus Chlamydes gestendas dedit , ex montibus in planitiem deduxit , paresque hostibus ad pugnandum effecit , ut non tam in Locerū munitione deinceps , quā in vestra virtute sal●tē collocaretis urbes vobi● habitādas dedit , optimisque legibus atque institutis ornavit . Idem vobis in eos ipsos barbaros qui vos assiduis populationibus lacessebant , imperium acquisivit , & dominos èservis effecit : magnam Thraciae partem Macedoniae adjecit oppidisque ad marit●mam oram peroppor tunis in potestatem suam redactis , commerciorum sacultatem aperuit , & tutas metallorum fodinas suppeditavit . Thessalos praeterea , quorum metu olim exanimati eratis , vestro imperio subjecit : Gente Phocensium afflicta , aditum in Graeciam amplum & expeditum pro angusto & difficili vobis patefecit . Arrian ▪ de expedit . Alex. lib. 7. p. 151. * Darius interea cum exercitu castris locum delegerat , Assyriae cāpum planū omnique ex parte apertum , qui & magnitudini exercitus maxime commodus esset , & ad ducendum equitatum peropportunus visus fuerat . A quo quidem loco ne recederet , Amyntas Antiochi filius , ab Alexandr● transfuga , su●serat . Loci enim amplitudinem , & multitudini Persarum & impedimentis percommodam esse . Et mansit quidem eo Loci Darius . Caeterū quum Alexander longiorem moram Tarsi ob aegritudinem sa●●ret , neque minorem Solis , ubi & sacrificarat & Ludos fecerat ; mullum etiam temp●ris in expeditione adversùs Cilicas montanos posuisset : Darium à sententia sua abduxit , neque invitus adid quod maxime cordi erat credendum , protractus est . Siquidem ab ijs qui ad voluptatem tantam loquuntur ( maxim● semper regibus , cum quibus versantur , damno futuri ) impulsus , Alexandrum ulterius progredi 〈◊〉 sibi 〈…〉 adventûs perculsum . Arrian . de expedit . Alex. lib. 2. pag. 35. * Hoc etiā modo ejus animum commoverant , quòd Darij Equitatum facile universas Macedonum copias proculcaturum dicebant : quantumvis Amyntas Alexandrum , ubicunque is Darium esse audi● et , venturum affirmasset : ibique eum opperiri suasisset . Caeterum deterior sententia , quod primo accessu gratior auribus accideret , vicit . Ac fortasse Deus illum eo Loci adduxit , ubi nec equitatus magno usui esse posset , ut nec infinita hominum pariter & jaculorū ac telorum multitudo ; sed nec ipsam quidem excercitus magni ficentiam ostendere poterat : sed Alexandro facilem omnino victoriam praebebat . Oportebat enim Asiae imperiū Persis à Macedonibus adi●i , quemadmodum Persa Medis ac prius Medi Assyriis ademerant . Arrian , ibid. * Postquam namque è longinque vidit candidatum populum , & Sacerdotes ante agmen in amictu byssino , Pontificemque in stola hyacinthina auro distincta , tiaram in capite gestantem , prae fix● aureâ lamina Dei nomine inscript● , vix mentis compos , solus accedens ad Pontificem ●lexander , comiter salutans nomen Dei adoravit , quem se in Macedonia vidisse memoravit , dum deliberaret quo pa●to Asiam posset subigere , ejusque ●ortatu expeditionem suscepisse . Quare & Deo immolavit ▪ salvis vitibus in templum ascendens , gavisus admodum o●●enso sibi libro D●●●elis , in qu● Graecum quendum Pers●● debellaturum significabatur . Lib. antiq . 11. cap. 8. * Dupliciter in illa Hispanorū captivitate Deus ostendere veluit , quantum & ●disset acrius libidinem , & diligeret ●●stitatem , cum et Vandalos ob solam maximè pudicitiam illis superponeret , & Hispanos ob solam vel maxime impudicitiam subjugaret . Quid enim ? Nanquid non erant in omni orbe terrarum b●rberi fortiares , quibus Hispaniae traderentur ? multi absque dubio , imo ni fall●r , omnes . Sed id●o ille infirmissimi● hostibus cuncta tradidit , ut ostenderet scilicet , non vires valere , sed causam ; neque no● tunc ignavissimorum qu●rundam hostium fortitudine obrui , sed sola 〈◊〉 nostrorum impuritate superari . De gubern . Dei. lib. 7. * Parag. 4. * Behold , they shall surely gather together , but not by me : whosoever shal gather together against thee , shall fall for thy sake . Behold I have created the Smith that bloweth the coales in the fire , and that bringeth forth an instrument for his worke , and I have created the waster to destroy . No weapon that is framed against thee , shall prosper , and every tongue that shall rise against thee in judgement , thou shalt condemne . This is the heritage of the servants of the Lord , and their righteousnesse is of me , saith the Lord. Isaiah 54. vers . 15 , 16 , 17. * Hab. 1. v. 5. to 10. * Vide S. Hieron . in cap. Isai . 45 v. 2. & 3. * Psal . 49 , 20. * Fama est [ Caesarem ] quū alio tēpore in Hispania , legeret per otium Alexandri historia , diu eum secum cogitabundum sedisse , inde lachrymas profudisse , Mirantibus causam amicis dixisse ; Annon videtur vobis gemendum , quum hae aetate , Alexander tot jam regna subegerit , me nihildum gessisse praeclari ? Vt ergo Hispaniam attigit , mox accinxit se operi , atque intra paucos dies cobortes decem ad priores viginti conscripsit . Plutarch . in vita Iul. Caesaris . * See the first Booke upon the Creed . pag. 59. &c. * It is memorable which Xenophon relates in his fourth book , at the time when Cyrus did prosecute the victory , which he had gotten over the Babylonians in the first conflict , wherein their King was slaine . Quum autem progrederentur , & nox a●petiisset ; proditum est ; Cyro & exercitui Lucem claerissimam caelitus ablatam fuisse : quo factum ut in animis ●mnium quidam horror erga numen divinum , & in hostes confidentia existeret . Xenopon . Lib. 4. * Ego vero sic ●io , mi Rex , inquit . Nam regem natura ni●ilo te minil● ortum arbitror : quam ille rex est , qui dux apum in alveo nascitur . Illi enim semper apes ultro parēt , ac quocunque loco ma●serit , ab eo nulla earum discedit . Quod si aliquò prodierit , nulla ipsum deserit . lam mirisicus eis amor erga principem hunc suum innascitur . Itidem erga te mihi quodam modo videntur hi homines adfecti esse . Xenophon . lib. 5. p. 118. * Cyrus autem domum reversus , precatusque vestam patriam , & Iovem patrium , & Deos caeteros in militiam domo profectus est , quum quidem & pater eum una prosequeretur . Ac postquam domo egressi essent , fulgura tonitruaque dextraei oblata fuisse perhibentur . Quae quum adparuissent , alio praeterca nullo captato augurio perrexere ; quod maximi Dei signa nemini obscura esse possent . Xenophon lib. 1. p. 25. Hee knew by experience that he was set on worke by some divine instinct , and this made him seeke to please all which he tooks for Gods or Divine Powers . So Xenophon relates in his third book : Bonis avibus hostile solum invasit ; ut vero primum fiaes transierat , Tellurem libationibus prepitiam sibi reddidit , & Deos atque Heroas regionem Assyriorum incolentes sacrificiis placa●●t . Quibus peractis rursum Iovi patrio rem divinam fe●it , nec si quis alius se Deorum 〈◊〉 , ullum neglexit . The watchword which he gave unto his Souldiers in that battell wherein the King of Babylon was slaine , was , Iupiter auxiliaris & Dux . Xenophon . lib. 3. * Ier. 51. 27 , 28 , 29. * The first occasion of Cyrus his expedition was to regaine the revolting Armenians unto his uncle Cyaxarez , King of the Medes . And these hee won to their allegiance , partly by love , partly by sleight , having ●ur prized some parts of their country ( under pretence of hunting ) before they were aware . See Xenophon , book 2. and 3. how Cyrus won the Chaldeans which bordered upon the Armenians to his side . And his 4. book , how the Hircanians , after the King of Babylon was slaine in battaile , revolted to him , and of the good service which they did him . And after them the Sacae and the Cadusii , with Gobrias and Godatas two great Princes . * Hab. 2. v. 2 , 3 , &c. * Pr●cedente vero tempore moritur apud Medos Astyages , & Cyaxares Astyagis filius , matrisque Cyri frater , Medorum imperio potitur . Rex autem Assyriorum quum Cyros universos , non exiguam sane nationem , subegisset , Arabum regem imperio suo subjecisset , Hyrcani●s subditos haberet , Bactrios appug●aret ; futurum existimabat , ut si Medorum vires d●bilitasset , facile finitimis omnibus imperaret . Xenophon . lib. 1 p. 22. * The Medes themselves were unwilling to follow the warres after the King of Babylon was slaine , untill the Hyrcanians did perswade them ; and Cyrus himselfe was doubtfull what to doe , untill he saw in what desperate estate he should leave Gobryas , if his army were dissolved . See Xenophon in the 5. book . * Esa . 48. 20. * Qui autem in mure stabant , obsidionem hanc irridebant , quòd ei● commeatus esset copiosior , quam in annos viginti . Quae Cyrus quum audiisset , in partes duodecim exercitum divisit , ut pars quaelibet unum anni mensem in excubiis esset . Quibus iterum auditis , multo etiam Babylonii magis irridebant , qui cogitarent secum , Phryges ac Lycios & Arabes , & Cappadoces futur●s c●ntra se in excubiis ; quos omnes arbitrabantur animia erga se magis esse benevolus , quam erga Pers●● . Ac Fossae quidem jam actae erant . Cyrus vero quum audiisset , celebrari Babylone festum , quendam ejusmodi diem quo Babylonii omnes nocte tota potarent & comessarentur : quamprimum eo die tenebrae accessissent , magna mortaliam multitudine adhibita , Fossarum ostia versus amnem aperuit . Hoc quum factum esset , aqua noctu in Fossa● manabat , & alueus fluvii per urbem tendens hominibus permeabilis esse cepit . &c. Xenoph. de instir . Cyri Histor . lib. 7. pag. 190. * Ac primum quidem turres propter flumen exstru●bat palmis ●undatas , quarum non minor erat , quam jugeri longitudo . Nam hac majorem etiam in longitudinem excrescunt . Has autem pa●mas operi propterea subjiciebat , ut quam maxime videretur id facere quod solent , qui ad urbem obsidendam sese comparant , ut tametsi flumen in fossem dilaberetur , ipsas turres non everteret . Etiam multas , alias supra terram egestam excitabat , ut quam plurima essent excubiarum loca . Xenophon . de instit . Cyri lib. 7. Histor . pag. 190. a Yet it seemes by Cyrus his answer to Chrysantas , that he had no hope to finde any entrance into the citie , otherwise then by famishing the besieged . Vbi jam in Castris essent Cyrus ijs , quos oporteret , convocatis , dixit : urbem socij undique contemplati fuimus : atque equidem , quo pact● quis adeò firmos & excelsos muros oppugnando capere possit , videre mihi non videor . Quanto autem plures homines in urbe sunt , quando ad pugnandum non exeunt , tanto citi●s fieri arbitror ut fame in potestatem redigantur . Nisi igitur aliquem alium modum habetis , quem nobis ostendatis , hoc ipso nobis istos expugnandos esse autumo . Et Chrysantas inquit : Hic●ine fluvius per urbem mediam labitur , cujus latitudo ●●adia duo superat ? Ita profecto , ait Gobryas , ac tanta quoque prefunditas ejus est , ut ne duo quidem viri , alter alteri insistentes , supra aquam exstare possint . Quo fit , ut fluvio sit urbs etiam munitior , quam moenibus . Et Cyrus : Missa faciamus haec , ait mi Chrysanta , quae viribus nostris potiora sunt . Xenophon . de instit . Cyri lib. 7. pag. 190. The reason why Cyrus did cast his trenches so wide and deepe , was in his first intention , as it seemes , onely for the more commodious defence of his Souldiers against the sallies of their enemies . Adibita vero mensura quamprimum fossa latissima profunditissimaque vobis erit agenda , pro parte cuique●ua ; quo paucissimis custodibus vobis sit opus . Xenophon . ibid. * At si hoc in mente● alicui venit quod fertur esse formidabile urbem intrantibus ; ne tectis illi conscensis hinc inde tela in nos conjiciant : id ipsum maxime vobis animos addat . Nam si qui conscendent aedes , opitulator nobis est deus Vulcanus . Et sunt eorum vestibula crematu facilia . Nam januae palmarum è materìa fabricatae sunt , quae ingens incendium citò parient ; & copia pici● ac stuppae , quae citè magnam flammam eliciunt . Quo fiet , ut vel celeriter necesse sit hos ab ●dibus aufugere , vel celeriter exuri . Verum agite , arma capite , Diis equidem juvantibus praeibo . Xenophon . de instit . Cyri Histor . lib. 7. p. 191. * Cyrus autem co●ortes equitum per vias passim dimittebat , edicens , ut si quos extra domos invenirent , ●cciderent : at illis , qui adhuc in aedibus essent , per Syriacae linguae peritos 〈…〉 jussit , ut intus manerent . Quod si quis foris deprehenderetur , enus morte mult a●dum . Et ●i quidem haec exs●quebantur . Xenophon . ibidem . pag. 192. * Atqui , aiebant illi , qui erant cum Gobrya , Demōstrate nobis i●inera quū vob●s ea cognitasint . Vrbs enim tota , hac nocte comessationi est intenta . Sed in excubias tamen ante regiae portas incidemus , quod cae semper i●tic coll●centur . Non negligenda res est , ait Cyrus , sed eundum , ut quam maxime imparatos offend imus . Quae quum essent dicta , pergebant . Si qui eis obviam venirent , partim caesi peribant , partim retrò vicissim fugiebant , partim clamorem edebant . Cum his & Gobrya●i clamores edebant ●osdem , velut ipsi quoque comessationum socii . Simul pergentes , quà celerrime progredi poterant , ad regiam perveniunt . Et hi quidem Gobryae Gadataeque adjuncti portas regiae clausa● invoniunt : qui verò adversus Regiae custodes ire jussi f●erant , irr●unt in eos in ignem luculentum potantes , statimque hostili cum eis more agunt . Xenophon ibidem . * So Grandfathers are usually called Fathers in Scriptures , specially in respect of such as inherit after them . It is evident from Ier. 52. vers . 51. that Evil-Merodach did immediately succeed Nabuchadnezzar . This Evil-Merodach was that King of As●yria which was slain in the battaile betwixt Cyrus and the Babylonians related by Xenophon in his 4. book . A King much better beloved of his subjects than his son Belshazzar . * He had slaine Gobrias his sonne , because hee was a better Archer than himselfe : and gelded Gadatas being jealous lest he should prove his corriuall ▪ * Dan. 5. 21. * See Abulensis and 〈◊〉 in their Comments upon this place . * See Section 1. cha . 9 parag . 3. & chap 10. parag . 2. * Orto autem clamore ac strepitu , quum ij , qui erant in●us , tumultum sentirent , & inspici rex juberet quid illud esset rei ; apertis aliqui portis , soras procurrunt . Eas quum patefactas Gadatai conspicerent , iruunt & illos rursus fugientes intro sequuti , ac ferientes , ad regem accedunt : eumque jam er●ctum cum acinac● , quē strictum tenebat , inveniunt . Hunc Gadataei & Gobriani numer● plures opprimunt , interfectis etiam jis , qui regi aderāt ac partim aliquid objiciebant , partim fugiebant , partim se quacunque re peterant , tuebantur . Xenophon . l. 7. pag. 192. * Quumque in mentem ei veniret , quid in se nego●ij suse episset , qui multis mortalibus imperare niteretur , & habere domicilium in urbe inter illustres amplissima institueret , quam sic adfecta in eum esset , ut urbs alicui maxime infesta : quum haec inquam expenderet , corporis sibi custodia opus esse existimavit . Quod item sciret , homines opprimi faciliùs non posse , quam inter vescendum , bibendum , lavandum in cubili & somno : circumspiciebat , quos●am in his sibi maxime sidos habere posset . Arbitrabatur autem , non posse fidum hominem unquam esse , qui magis amaret al um , quam illum , qui ejus custodia indigeret . Quamobrem ●lios , quibus essent liberi , vel conjuges genio congruentes , vel amores alij , naturae quadam coactione judicabat ad eos maxime diligendos impelli . At Eunuchos omnibus his carere cernens maximi facturos putabat illos , à quibus locupletari plurimum possent , & opem habere , si injuriis adficerentur , atque etiam honoribus ornari . A quo autem beneficiis in hos conferendis ipse superari posset , neminem fore censebat . Xenophon . lib. 7. pag. 192. * Existimarunt multi , & inter caeteros Plutarchus gravissimus autor , populum Romanum in acquirendo tanto imperio majore fortune prosperitate , quàm virtute usum esse ; idque vel ipsiusmet populi Romani autoritate constare . Neque enim fortunae tot Templa dedicasset , nisi ei victorias suas acceptas tulisset . Nam Romae nulli Deorum , Dearumve tot erant posita templa , uti Fortunae . Eidem huic sentiae videtur Livius quoque suffragari , eò quòd in recitandis orationibus Imperatorum , nunquam solius virtutis mentionem facit , sed fortunae auxilium adjungit . Ego vero contrarinm sentio , neque Plutarchi hanc opinionem defendi posse contendo . Nam si nulla extitit Respublica quae tantum Imperium , uti Roma acquisivit : cur id fortunae potiùs , quam bonis ipsius legibus & institutis tribuamus ? virtus exercituum , & Imperatorum singularis industria Imperium Romanum peperêre : res autem p●rtas conservarunt bona rei● : institutio , rectaque gubernandi ratio à primo Legislatore constituta : uti deinceps copiosiùs disseremus . Disput . Nic. Machiavel . Lib. 2. Cap. 1. in initio . * De providentia . lib. 7 * Vide Annonium lib. 1. cap. 15. See the Treatise containing the Origi●nall of Vnbeliefe , &c. cap. 18. §. 1 * Other Barbarians had the like apprehension of their calling to the like service as Salvianus witnesseth . Potuerant ( Wandal● ) ergo ille degere , nec timebant : sed illa utique coelestis manus , quae eos ad punieuda Hispa norum flagitia illuc traxerat , etiam ad vastandam Africam transire cogebat . Ipsi denique fatebantur , non suum esse quod facerent . Agi enim se divino jussu at perurgeri . Ex quo intelligi potest quanta sint mala nostra , ad quos vastandos atque cruciandos ire barba●i compelluntur invi●i , secundùm illud quod vastator terrae Israeliticae Rex Assyriorum ait . Esa . 35. & Ier. 25. Salv. lib. 7. de Gubern . Dei. a Chronica Hungarorum . * Vide Chronica Hungarorum . Et Bonfin . lib. 7. dec . 1. * Bonfin . lib. 2. dec . 1. * See chapter 26. parag . 11. * Bonfinius . lib. 3. dec . 1. * Aëtius postquam audivit Attilam exercitum infinitae multitudinis ductare in Gallias , obviandum maturè putavit : & , ut ipse dicere solebat , enitendum , ut Ala●tores , seu mali genii procul ferro exterminarentur : alludens ad naturam umbrarum & Daemonum , qui gladium eductum timent & minus , ut Psellius ait ; ac praeterea scite alludens ad originem decantatam Hunnorum ad Daemones referendam . Nam cum Filimer Rex Gothorum post egressum Scanziae insulae terram Scythicam ingressus , reperisset mulieres quasdam magas maleficâ arte populum vexare , longè fugatas adegit in solitudinem , ubi spurci ac vagi spiritus in complexum suumeas illexere , humanae , figurae , sed in humanae prorsus mentis & impietatis supremae edituri sobolem , nempe Hu●nos , rapto & venatu ali consuetos . Forcatulus . lib 5. pag. 72● . ex Iornande in lib. rerum Getic . Fabulosum putarem , nisi D. Augustinus Sylvanos & Faunos , agrestia veterum numina , improbos extitisse mulieribus , appetisse & peregisse concubitum retulisset : & Daemones quosdam , quos inquit , Dusios Galli nuncupant , eadem cupidine inquinatos pr● comperto haber●tur . Ibid. ex Augustino . lib. 5. de Civit. Dei. cap. 23. * Disput . lib. 2. cap. 29. Quod si quis igitur animo comprehendat res à populo Romano , prius tam praeclarè , longo annorum numero , gestas : iisque has conferat , quas adversùs Gallos gessere : tam diversat esse comperiet , ut non ab uno eodemque sed diversis populis , g●estae esse videantur . Vsque ad●o scilicet , occaecat fortuna animos hominum , ait Livius : cum vim suam ingru●entem ref●ngi non vult . Quo ●it , ut qui in perpetuis pericul● versantur , min●s vit●perari debeant ; & min●s laudari qui continuâ foeli●itate fruuntur : cum & illos & hosfata tr●●ere videantur● neque consilium illorum ad resistendum malis ; neque horum virtus ad comparandam foelicitatem multum facere queat . &c. * He concludes ; Cum urbi Romae tanta Imperii magnitudo fatalis esset ; opprimi , ac vehementissime affligi ●am oportuit , ut deinceps cautior , prudentiorque fieret , ac tantam imperij molem acquirendam : delere tamen planè non debuit . Itaque ut omnia h●ec ita succederent , Fata Camillum in exilium misêre , non necaverunt , urbem à Gallis permisêre occupari non Capitolium : utque commodiùs occupari urbs posset , efficêre , ut major exercitus pars , ex praelio non Romam , sed Veios fugeret . Et ( ut omnia uno quasi fasce comprehendam ) effecerunt , ut ad avertendum à Republica tantam malorum molem , nihil à pepulo Romano prudenter sapienterque fieret : ad defendendum Capitolium & recuperandam urbem jam captam omnia commodissima instructa essent . Disput . Nic. Machiavel . lib. 2. cap. 29. * See cha . 29. parag . 1. * Imprimis igitur habenda ratio est earum rerum , quae fato ipso , seu astrorum influxu , evenire videntur , & quibus ut resistamus , fortuna non permittit . Quarum exemplum luculentissimum est id , quod , populus Romanus , in clade Gallica accepit . Nam cum fatis urgentibus , tanta moles mali instaret : primam occasionem , ad illam accelerandam dederunt tres Fabij Legati , qui cum agere debuissent de pace , inter Clusinos & Gallos ; contra jus gentium , pro Clusinis , adversùs Gallos praelio decertarunt : atque ita Gallorum iram , adversùs populum Romanum provocarunt . Machiavel . lib. 2. cap. 29. * Magnus ille nostrorū temporum Medicus Vindicianus , consultus à quodam ; dolori ejus adhiberi jussit , quod in tempore congruere videbatur : adhibitum sanitas consecuta est . Deinde , post annos aliquot eádem cursus corporis causâ commotus , hoc idem ille putavit adhibendū : adhibitum vertit in pejus . Mira●us , curr●t ad Medicū , indicat factum : at ille , ut erat acerrimus , ita respondit ; Ide●●a●è acceptus e● , quia ego non jus●● : ut omnes qui audîssent , parumque hominem nossent , non eum arte medicinali fidere , sed nesci● qua illicitâ potentiâ putarent . Vnde , quum esset à quibusdam postea stupentibus interrogatus , aperuit quod non intellexerant , videlicet illi atati jam non hoc se fuisse jussurum . August . Epist . 5. ad Marcellinum . * Magnus ille nostrorū temporum Medicus Vindicianus , consultus à quodam ; dolori ejus adhiberi jussit , quod in tempore congruere videbatur : adhibitum sanitas consecuta est . Deinde , post annos aliquot eádem cursus corporis causâ commotus , hoc idem ille putavit adhibendū : adhibitum vertit in pejus . Mira●us , curr●t ad Medicū , indicat factum : at ille , ut erat acerrimus , ita respondit ; Ide●●a●è acceptus e● , quia ego non jus●● : ut omnes qui audîssent , parumque hominem nossent , non eum arte medicinali fidere , sed nesci● qua illicitâ potentiâ putarent . Vnde , quum esset à quibusdam postea stupentibus interrogatus , aperuit quod non intellexerant , videlicet illi atati jam non hoc se fuisse jussurum . August . Epist . 5. ad Marcellinum . * Dum sape multumque ipse mecum cogito de fortunae diversitate quae aliis secundam , aliis adversam se in eorum actionibus , institutisque exhibet : hanc ejus causam invenisse mihi videor , quòd ut diversi sunt agendi modi , aliis atque aliis hominibus consueti ac naturales : ita aliae atque aliae sunt temporum rationes , occasionesque ▪ Quidam in rebus gerendis , administrandisque ferocia quadam utuntur , & omnia cum impetu agunt . &c. Mac●iavel . lib. 3. cap. 9 in initio . * Non ponebat enim rumores ante salutem . a Vnus home nobis cunctande restituit r●m . Ennius . b — Sed mens humana major ; nec t●la nec enses Nec fortes spectabat equos , tot millia contra Poenorum invictumque ducem , tot in agm●ne , solus Ibat , & in sese cuncta arma virosque gerebat . Sillius Italicus . lib. 7. * Neque Fabius sua cūctatione , ●llâ cōmodiori tēporū occasione uti potuit , quam illâ ipsâ : cum tamen naturalis esset in Fabio illa cunctatio , non ex praesenti temporum statu su●pta . Id enim vel eo ipso satis declaravit , quòd cum Scipio in Africam postea ad conficiendū bellum trajicere vellet : Fabius ei vehementer resistebat , & omnibus modis impedire conabatur : ut qui naturâ suâ magis ad cunctandum , arcendaque praesentia pericula ferretur , quàm ad alia majorasubeunda . Itaque per Fab●um non stetit , quò minus Punicum bellum absolvi fini●ique non posset , quòd is non animadverteret alia jam tempora esse , & aliam belli gerendi rationem commodam existere . Quod si solus rerum potitus fuisset , victoriam de Carthaginensibus obtinere nequivisset , quod belli gerendi rationes temporum diversitati nescivisset accommodare . Se●●um in ea republica totessent insignes Imperatores , ac rei militaris peritissimi homines , voluit fortuna , ut sicuti difficilibus illis temporibus Fabius bellum sustinere , ac pericula arcere ; ita postea , commodiori rerū statu , Scipio id conficere , & victoriā obtinere pot●erit . Ma●h● . 3 c. 9. * Petrus Soderinus , cujus alias etiam mentionē fecimus , naturâ humanus erat , et patientiâ suâ multas injurias ferebat , quae res salutaris fuit Reip. simul atque ipsi quandiu tēpora clemētiora fuere . Sed cum tēporū mutatione ferrea quaedā aetas adesset , quae severitatem postulabat : atque ille à cōsueta sua patiētia & bonitate discedere nesciret , semetipsum simul , atque patriam perdidit . Machiavel . lib. 3. cap. 9. * Bonfin . lib. 2 dec . 1. * Vide Pr●cop . l. 3. de bell● Vandalico . Paulus Diaconus . lib. 15 Vide Bonfinium lib. V. dec . 1. & Niceph. l. 15 hist . Eccles . cap. 11. * Lazius . * Cha. 27. §. 7. * Vide Varsevicii paral . in vita Iagell . * Non ita Gothi , non ita Vuandali , qui & in discrimine positi opem a ●eo postulant , & prosperitatis suae munus divinis nominibus appellant . Denique probavit hoc , bello Proximo infelicitas nostra . Cum enim Gothi metuerent , praesumpsimus ●os : nos in viribus spem ponere , illi in Deo : cum pax ab illis postularetur , a nobis negaretur : illi Episcopos mitterent , nos repelleremus : illi etiam in alienis Sacerdotibus Deum honorarent , nos etiam in nostris contemneremus : prout actus utriusque partis , ita & rerum terminus fuit . Illis data est in summo timore palma ; nobis in summa elatione confusio . Ve●è & in nobis tunc & in illis evidenter probatum fuit illud Domini nostri d●ctum : quoniam , qui se exaltat , humiliabitur , & qui se humiliat , exaltabitur . Illis enim exaltatio data est pro humilitate ; nobis pro elatione dejectio . Namque agnovit hoc ille dux nostrae partis , qui c●ndem urbem hostium , quam ●odem die victorem se intrat●rum ●sse prasumpsit , captivus intravit &c. In quo quidem pr●ter ipsam rerum infelicitatem , praesens judicium Dei patuit , ut quicquid facturum se usurparat , ipse pateretur . &c. Salvian . lib. 7. * Thuanus Anno 1546 ▪ * Thuanus ibidem . * Thuanus anno 1547 ▪ * Inter Mauritiū et Albertum , cum essent aequales , maxima sēper fuerat necessitude ; sic ut nihil esset illis cōjunctiu● . Tribus enim bellis a●bo simul Caesari militarunt , Gallico , Smalcaldico Magdeburgi●o deinde , quartū atque postremum hoc in Caesarem susceperunt . Sed natis offensionibꝰ , hunc tam funestū habuit exitum ipsorū amicitia . Sleidanus Comment . li. 25. anno 1553. See the occasions of their out fall . lib. 24. anno 1552. a Vide Thuanum anno . 1553 ▪ * Sig●a militaria sunt hostibus erecta , & ad ipsum ex prael●o relata : Pedestria quidē quinqu aginta quatu●r , equestria vero qu●tuordecim . Mauritius ergo vitam quidem ipse profudit , sed Alberti tamen vires atque r●bur admodum fregit : nam ab eo praelio vix●●quam ille potuit vel m●●diocres recolligere copius . Sleidanus ▪ comment . lib. 25. anno 1553. Vide plur● Thuanum . * In the life of Charles the fift . * In his Preface or Epistle dedicatorie to the continuation of Chemnitius his Harmony . Of Maurice his munificence and good affection towards learning and Religion , see Sleidan . lib. 19. anno 1547. * Quid v. hoc loco dicas de Fortuna , mund●i gubernatrice ? ut nonnulli putāt ▪ Obtinebat ille summā in Gallijs authoritatem : finitimus erat utrique principi ; arcem habebat munitissimam , & rebus omnibus instructam . Praesecerat eum Rex quadring entis cataphractis : valebat ingenio ; & peritia rei bellicae praestabat ; magnum habebat rerum usum , & auri vim ingentem possidebat . Statuendū est igitur Fortunam , qua nihil est mutabilius , ei fuisse planè adversariam . Sed revera nihil aliud est Fortuna , quam sigmentum poeticum . Quin potius ita judicandum est iratum ei fuisse Deum & graviter offensum . Et si de consiliia arcanis fas esset ulli homini pronunciare , dicerem illum excitasse iram Dei adversum se , hac unare po●issimum quod per emnem vitam , mente & animo totus in hoc fuerat ut perpetuum bellum a●eret . Nam in eo positam esse putabat sua dignitatis materiam , ac v●luti segetem . Neque vero difficile ei erat istud perfi●●● . Tota enim natura & moribus & ingenio Principes in●● se dissidebant . Vix igitur credendum est fortunam aliquam eo dementiae adduxisse virum longe prudentissimum , ut eos Principes adversum se concitaret , quorum fuerat per omnem vitam in rebus omnibus contraria , & diversa voluntas : qui nullam rem unquam simul ex animo comprobarunt nisi hanc in illius caput factam conjurationem . Cominaeus commentar . lib. 6. juxta finem . * Pro. 19. 21. Vide Thuanum anno . 1547 See the Histories which write of Iustin the second . * See the writers of the Emperours lives ▪ in the life of Heraclius . * Camerarius ex Ferrono . * See Guicciardine and Machiavel , locis citatis . Notes for div A04194-e61740 * Interrogavi paulò antè , quis habiturus sit quaestionem de potentibus , quis illo accusabit , quis litem defi●iet , quis poenam irrogabit ? Certè querimoniae & lachrymae miserorum hominum , quos crudeliter vexarunt , item viduarum & pupillorum gemitus atque suspiria , quos parentibus atque maritis inhumanè spoliarunt , breviter eorum , quos afflixerunt & fortunis omnibus denudarunt , lamentationes atque planger , erunt accusationis loco , quam illi coram suprem● Dei tribunali sislent . Qui magnitudine scelerum offensus , non semper concedit diuturniorem impunitatem , sed illos aliquando verberat prasentibus poenis , ita quidem evidenter & clarè , ut dubitari non possit , ipsum esse justissimum impietatis nostrae ultorem . Plerique vero Principes , imperiti quidem illi & inconsulti , quam diu prospera utuntur fortuna , nihil tal● metuunt , sed cum maximè securi sunt omnium rerum , tunc ecce Deus repentè illis adversarium aliquem excitat , de quo minime suspicati fuerant . Cominaeus in fine lib. 10. * Componā ergo illius accrbitates ac dolores , quos pertulit ante mortem , ●um ijs malis & incommodis , quibus alios affecit . Magnitudine quidem inter se differunt , ac longè aliud etiam fuit ipsius munus : verùm , quò prosperiori fuit usus fortuna , & quò major extitit ejus per omnem Europam authoritas : eo quoque vehementiùs fuit af●ictus , dum praeter consuetudinem suam & naturam aliquid perferre coactus est . Ineo , quem diximus , Eremica , summam perpetuò spem habebat , ac subinde missis nuncijs interpellabat eum ut vitam sibi produceret . Nam etsi res suas , quasi jam moriturus , constituerat : tamen redintegrato animo , sperabat se posse evadere . Cominaeus lib. 10. in initio . a Medico suo menstruum dabat stipendium , ut supr● quoque diximus , decem aureorum millia : nec id modò , verum etiam Episcopatum Ambianensem ejus Nepoti , & munerae publica multa largiebatur ejus propinquis & amicis . Et tamen Medicus tam erat verbis in eum asper & durus , ut nihil supra : valde igitur eum Rex metuebat , & ad suos familiares , de illine asperitate 〈◊〉 , saepe querebatur , neque tamen andebat eum à se dimittere . Ibid. Mortem nullus unquam veh●m●ntius exhorruit : n●mo etiam majori studio & ratione de remediis unquam cogitavit , quam ipse . Familiaribus suis per omnem vitam , & mihi quoque saepenumerò mandaverat , s● quando ipsum in ea necessitatate positum esse conspiceremus , ut nulla prorsuo fact● mentione mortis , ad peccatorum expiationem solummodo adhortaremur , ac videbatur essen●nc temporis molliori animo , quam ut adeò duram sententiam audiret . Ibidem . Jpse d●os Ga●●●● principes D●cem 〈◊〉 & C●●nest ablium , capite mu●ctaver● , & quod alterū n●●usset , jā cū esset moritur●● , ipsū punituit . Et quem ad●●●dum illis per homines delectos , denunciatum fuit supplicium , paneis verbis , & breve temporis spa●iū , quo de solu to sua statuerent , cōcessū , ad eundem plane modum isti , nulla verborum 〈◊〉 circuitione , cū ei praesignificarēt mortem : ut officio nostro satisfaciamus , ai●bant●res ipsa postulat . Spem nullā d●inceps collocare debes , vel in Eremita , vel in quovis alio . Nam actū est de te prorsus . Ibid. * Carceres 〈◊〉 ravit horrendos , & valde tetros , nempe caveas aliquot , partim ferreas , partim ligneas , ferreis laminibus coopertas , latitudine octo pedum , & altitudine paulo majori , quam est staturae hominis . Excogit●verat hanc rationem Cardinalis Baluensis , & in cam , quae primum perfecta fuit , inclusus est ipse , perque totos quatuordecim annos detentus . Ibid. a Et sicut per ipsius imperiū carceres illi funesti fuerunt inventi : ad eundē plane modū ipse quoque ante mortem , consimilibus omnin● vinculis sese induit , inque majori versabatur metu , quam illi , quos aliquando captivos detinuerat . Ibidem . Ingrediendum erat omnibus non quidem per patentē portam , sed per parvnlū ostium , & praeter paucos aliquot familiares , quorū erat opera necessaria , nemo quisquam , nisi voluntate ipsius , introibat . Ibidem . * Hierocles in haec aurea Pythagorae carmina : Mortales quaecunque Deus mittentibus , angunt ; Vt tua sors tulerit ; pati●●● ne ferre recusts : Nec speranda medela tamen , sed novis & istud ▪ Parcius ista viris immittere numina justis . Multos ipse , per omnem vitam , perpetuo metu et solicitudine excruciaverat : & nunc ecce videmus ●ū ad con●imilē plane modū affligi . Cui enim se cōmittat , qui liberis etiā suis , & genero fidem non habet ? Haec autem non ad ipsū modò pertineat : verū etiam ad cos omnes Principes , qui metui volunt : qua quidē in re quanta sit servitus , quū ad senectutē pervenerunt , tunc demū aperte sentiunt , quiae coguntur invicem plurimos formidare . Com. ibid. * Borbonius & Comes Dunensis , Legatos Flandriae , qui nuptius Deiph●● interfue●ant Ambosae , honoris causa , quod fieri solet , deduxerant . Vbi Plessiū revertissent magno cum comitatu ; è stipatorum , & satellitum suorum praefectis quendam accersit , & explorare jubet , an essent arma●isub veste , sed ut dissimulanter faceret , mandat , intereà dum familiariter cum iis loquitur . Com. ibidem . * Exod. 1. 15. &c. * 1 King. 21. 19. * 1 Kin. 22. 18. * 1 King. 21. 8. 2 Kin. 9. 33. * 2 King. 9. 34. * Ibidem . Vide Thuanum ad finem lib. 20. * See the 1. Kings 21. 24. and 2 King. 9. 26. &c. * 2 Sam. 16. 21. 2 Sam. 12. 12 Saint Paul acknowledgeth his consent unto Saint Stephens death , either as expresly given by him or as included in his willingness to keep the garments of such as stoned him to death . * Acts 14. 5 , 6. Acts 22. 20. And when the blood of thy martyr Stephen was shed , I also was standing by , and consenting unto his death , and kept the rayment of them that slew him : * Vide Thuanum . * Pausanias in Achaic . lib. 7. p. 425. * Dubravius in histor . Boem . * In● à breve igitur tempus va●cu●um Divi Wenceslai compictū fuit , vaticinantis , ●o e , ut à discessu suo , a●●●●m Pauli Presbyteri Sacerdotibus vacuum redderetur . Co●●eptus inter precipuos ad suppliciū , Podivivus quoque totum biennium in Furcâ sub dio pendena , nulla tabe violati , nedum corrumpi , consici●ue potuit , donec post haustam terrae hiatu Drahom●●m , sepeliretur . Nam quo manifestior , graviorque paena appareret , quae merito de crudelissima atque impiissima muliere exigenda fuerat ; eo loci ▪ quo adhuc insepulta jacebant ossa occisorum Sacerdotum , terra sua sponte dehiscens , vivam D●ahomiram , una cum curiu & qui simul vehebantur , absorbuit , auriga solo incolumi , qui ad arā juxta sitam ( nune haud extat ) equo desiliens , accurrit , eum sorte tintinnabulum tinnire audisset , ut corpus domini adoraret , execrante illum Drahomira on nibus maledictis . Quare locum eum etiamnum , ut execratum funeslum●ue declinant viatores , qui arcem Pragensem ab occidentali plaga petunt . Quar quam terra eodem loci in statum pristinum cohaeserit . Puniti & illi divinitus , qui Boleslaum assectati , gladios etiam suos adversus divum Wenceslaum strinxerunt . Pars enim eorum mente alienata , in rabiem●ue versa praecipites ex alto deorsum se dabant : quidam in eos gladios , quos nudaverant , incubuere . Ad haec Templi paries , quem pr●pe occisus fuit Divus Wenceslaus , velut caedis ipse quoque conscius , aut potius , ut testis foret sceletis sempiterni , nulla ullius opera abstergi , elui●ue potuit à cruore , quo respersus ex corpore Divi Wenceslai fuerat . Haec tandem tot prodigia , tam●ue varia supplicia , Boleslaum exterruerunt , ut mitius deinceps cum Christianis agere , saevitiam●ue suam adversus illos remittere inciperet . Dubravins in Histor . Boem . Lib. 5. p. 40. * See the Treatise of the originall of Atheisme & Idolatry . chap. 17. parag . 10. * chap. 26. * 2 King. 18. 15 & 17 Esay 36. 2. Esay 37. 33 * 1 King. 14. 1 , 2. * vers . 5. &c. * Vers . 17. * Hac vero arte conjurati in Georgij cubiculum irruperūt : Marcus Antonius Ferrarius , Castal do ab Epistolis homo prostitutae audacia jam abaliquo tempore tantam cum Georgio familiaritatem contraxerat , dum se berum prod●re simulat , ut cubiculorijs ejus proptereà factus noti●r , quavis 〈◊〉 ad ipsum admiteretur . Thuanus lib. 9. * And so this assembly was discomfited , every man taking his neerest & safest way , leaving their Masters dead body to be a prey and spoile unburied . It remained there many dayes above ground naked and without light , there being not any who respected to cover or bury him , being so stiffe with cold , that he seemed as a man made out of marble , having in his head , brest , and armes , many wounds , upon which was yet remaining the blood all frozen ▪ which to say truly was an object worthy of compassion : and on the other side it was execrable and enormous to see , so great a personage so vildly lest without buriall by those , who ( God knowes for what cause ) had practised his death . Martin Fu●ee in his Historie of Hungary . Booke 4. * Si natura negat , facit indignatio versum . * Behold now the end of the proudest and insolentest man in the world , and the greatest and closest Tyrant that ever lived . God permitting that hee should in that very place end his dayes , which hee had caused to be built upon the foundations of an ancient Church and Monastery of religious persons , which for that occasion he caused to be defaced and pulled downe ; and for the ruine whereof his death was foretold unto him by the Abbot of that place . See the History of Hungary in the place before cited . See Thuanus Lib. 9. * Certe percusseres Georgij post ejus necem ad unum omnes p●nas dedisse plerique scripserunt : ac Sfortiam quidem diuturna & morte pejore apud Turcos captivitate . Moninum vero insubalpi●a regione ad Germani fanum cervice abscissa ; Ferrarium denique qui Alexandriae , quae ipsa patria erat , Cardinalis Tridentini ●●ssu sexennio post securi percussus est . Postremo equitem Compegium , qui hujus , saeculi anno 62 inter venandum in Ferdinandi ipsius conspectu apri fulminio dente in Bohemia discerptus est , honestiori , nec tamen minus infortunata morte . Thuanus lib. 9. * Quidex eo sperandum sit , satis eum docent superiorum temporum exempla , acceptae ad Nicopoli● , & ad Varnam clades , absentesque adhuc ●●●ibus caeserū Christianorum ad 〈…〉 Busbeq . epist . 4. 
A28520	----	A description of the three principles of the divine essence viz., of the un-originall eternall birth of the Holy Trinity of God ... : of man, of what he was created and to what end, and how he fell from his first glory into the angry wrathfulnesse ... : what the anger of God, sinne, death the Devill, and hell are ... / written in the German language, anno 1619, by Jacob Beme. Beschreibung der drey Principen göttliches Wesens. English Böhme, Jakob, 1575-1624. 1648 Approx. 1458 KB of XML-encoded text transcribed from 221 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A28520 Wing B3403 ESTC R19134 12258457 ocm 12258457 57651 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28520) Transcribed from: (Early English Books Online ; image set 57651) Images scanned from microfilm: (Early English books, 1641-1700 ; 170:2) A description of the three principles of the divine essence viz., of the un-originall eternall birth of the Holy Trinity of God ... : of man, of what he was created and to what end, and how he fell from his first glory into the angry wrathfulnesse ... : what the anger of God, sinne, death the Devill, and hell are ... / written in the German language, anno 1619, by Jacob Beme. Beschreibung der drey Principen göttliches Wesens. English Böhme, Jakob, 1575-1624. [11], 356 [i.e. 396], [28] p. Printed by M.S. for H. Blunden ..., London : 1648. First ed. in English, with variant t.p., of: Beschreibung der drei principien göttliches Wesens; these sheets were also published in the same year under titles: The second booke, concerning the three principles; and Concerning the three principles. "To the reader" signed: J.S. [i.e. John Sparrow]. Reproduction of original in Bodleian Library. Includes index. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Attributes. 2006-06 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2006-08 Emma (Leeson) Huber Sampled and proofread 2006-08 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A DESCRIPTION Of the THREE PRINCIPLES of the Divine Essence . Viz : Of the b un-originall Eternall c Birth of the Holy Trinity of God : and how the Angels , the Heavens , also the Starres and Elements , and every creaturely Beeing , and all that live and move , proceeded from and were created by it . Especially , Of Man , of what he was Created , and to what end ; and how he fell from his first Glory into the angry Wrathfulnesse , and in his first beginning dyed the Death , and was helped againe . And then , what the Anger of God , Sinne , Death , the Devill , and Hell are : How these stood in the Eternall Rest , in Great Joy ; and how every thing ( in this [ worlds ] Time ) tooke its Beginning : and how it cometh to Act as it doth at present , and d what it shall come to be againe in the end of all . Written in the German Language Anno 1619. by Jacob Beme . LONDON ; Printed by M. S. for H. Blunden at the Ca●●le in Cornhill . 1648. The Authors Preface to this BOOKE . 1. MAN can undertake nothing from the beginning of his youth , nor in the whole course of his Time in this world , that is more profitable and necessary for him , than to learne to know himselfe ; What he is , out of what , from whence , and for what , he is Created , and what his a Office is ; In such a serious Consideration he will presently finde , that he and all the Creatures that are , come all from God : he will also finde , among all the Creatures , that he is the most Noble Creature of them all ; from whence he will very well perceive how Gods intent is towards him : in that he hath made him Lord over all the Creatures of this world , and hath endued him with b Minde , Reason , and Vnderstanding , above all the rest of the Creatures , especially with Speech or Language , so that he can distinguish every thing that soundeth , stirreth , moveth , or groweth , and judge of every things vertue , effect , and Originall : and that all is put under his hand , so that he can bend them , use and mannage them according to his will , as pleaseth him . 2. Moreover , God hath given him higher and greater knowledge than this , in that he can penetrate into the Heart of every thing , and discerne what Essence , vertue and property it hath , both in the Creatures , in Earth , Stones , Trees , Hearbs , in all moveable and immoveable things ; also in the Starres and Elements , so that he knoweth what substance and vertue they have , and that in their vertue , all naturall sensibility , c vegetation , d multiplication , and life , doth consist . 3. Above all this , God hath given him the understanding and perception to know God his Creatour ; What and whence Man is , how he is , and where he is , and out of what he proceeded , or was created ; and how he is the Image , e substance , f propriety , and childe of the Eternall uncreated and infinite God : and how he is created out of the substance of God , in which God hath his own substance and propriety , in whom he liveth and governeth with his Spirit , by which God manageth his own work , and loveth him dearely as his own Heart and substance : for whose sake he created this world , with all the Creatures that are therein , which for the most part , without the Reason and Government of Man , could not live in such a g Condition [ as they doe ] . 4. The Divine Wisdome it selfe standeth in such a high Consideration , and hath neither number nor end ; and therein is the Love of God towards Man knowne , in that Man knoweth what his Creator is : and what he would have him doe and leave undone ; and it is the most profitable thing for Man in this world , that he can search for , and seek after ; for heerein he learneth to know himselfe , what matter and substance he is of ; also from whence his understanding [ cogitation , perceptibility ] and sensibility is stirred , and how he is created out of the h Substance of God , and as a Mother bringeth forth a Childe out of her own substance , and nourisheth it therewith , and leaveth all her Goods to it for its own , and maketh it the possessour of them : so doth God also with Man , his Childe , he hath created him , and preserved him , and made him heire to all his Eternall Goods . In and by this Consideration the Divine knowledge buddeth and groweth in Man , and the Love towards God , as of a Childe to its Parents , so that Man loveth God his Father , for that he knoweth that he is his Father , in whom he liveth , is , and hath his being , who nourisheth him , preserveth him , and provideth for him ; for thus saith Christ our Brother , ( who is begotten of the Father , to be a Saviour , and sent into this world . ) This is the Eternall Life , that they know thee to be the onely true God , and whom thou hast sent Jesus Christ . 5. Now seeing wee our selves know , that wee are created out of Gods own substance , and made his Image , substance and peculiar Inheritance ; it is therefore equall that wee should live in obedience to him , and follow him , seeing he leadeth us as a Father doth his Children . And wee have also his Promise , that if wee follow him , wee shall obtaine the light of the Eternall Life : without such a Consideration as this , wee are altogether blinde , and have no knowledge of God ; but we run on , as dumb Beasts , and wee look upon our selves and upon Gods Creation as Heifers look upon a i new Doore made to their Stalls , and set our selves against God and his will , and so live in opposition , and enmity , to the perdition of body and soule , and of Gods Noble Creatures : wee fall into this terrible and abominable Darknesse , because wee will not learne to know our selves , what wee are , of what k substance , what wee shall be , whether wee are Eternall , or whether wee are wholy transitory , as the body is : or whether also wee must give an account of our l matters and doings , seeing wee are made Lords of all Creatures , and of the whole Creation , and have all this in our power to manage . 6. Even as wee see , know , and finde undeniably , that God will require an account of all our Doings , how wee have kept house with his m works , and that when wee fall from him and his Commandements , he will punish us terribly , of which wee have fearefull Examples , from the beginning of the world , and among the Jewes , Heathens , and Christians , especially the Example of the Flood , and in Sodome and Gomorrha ; also in Pharaoh , and the Children of Israel in the Wildernesse , and ever since till this very Time : Therefore it is indeed most necessary that wee learne wisdome , and learne to know our selves , how great vice and wickednesse we carry about us , how horrible Wolves are amongst us , which strive against God and his will. 7. For there is none that can excuse himselfe , and plead ignorance , because the will of God is put into , and written in our Minds , so that wee very well know what wee should doe : and all the Creatures beare witnesse against us : Moreover , wee have Gods Law and Commandements , so that there is no excuse , but onely our drowsie lazie negligence and carelesnesse , and so wee are found to be sloathfull unprofitable servants in the Lords Vineyard . 8. Lastly , it is in the highest measure most needfull for us to learne to know our selves , because the Devill dwelleth with us in this world , who is both Gods Enemy and ours , and daily misleadeth us , and entrappeth us , as he hath done from the beginning , that wee might fall away from our God , and Father , that so he might enlarge his Kingdome , and bereave us of our Eternall Salvation : as it is written ; He goeth about as a roaring Lyon , and seeketh whom he may devour . 9. Seeing therefore wee are in such horrible danger in this world , that wee are environed with enemies on every side , and have a very unsafe Pilgrimage or Journey to walke , and above all , wee carry our worst Enemy within us , which wee our selves hide , and desire not to learne to know it , though n it be the most horrible Guest of all , which casteth us headlong into the Anger of God ; yea it selfe is the very Anger of God , which throweth us into the Eternall Fire of Wrath , into the Eternall unquenchable torment : therefore it is most needfull for us to learne to know this Enemy , what he is , who he is , and whence he is , how be cometh into us , and what in us is his proper own ; also what right the Devill hath to us , and what accesse of entrance into us , how he is allyed with our own Enemy that dwelleth in us , how they favour and helpe one another , how both of them are Gods Enemies , and continually lay wait for us to murther us , and bring us to perdition . 10. Further , wee must consider the great Reasons why it is very necessary to learne to know our selves , because wee see and know that wee must die and perish for our own Enemies sake , which is Gods Enemy and ours , which dwelleth in us , and is the very halfe of Man : and if he grow so strong in us , that he get the upperhand ; and be o predominant , then he throweth us into the Abysse to all Devills , to dwell there with them Eternally , in an Eternall unquenchable paine and torment , into an Eternall Darknesse , into a loathsome house , and into an Eternall forgetting of all Good , yea into Gods contending will , where our God and all the Creatures are our Enemies for ever . 11. Wee have yet greater Reasons , to learne to know our selves , because wee are in Good and Evill , and have the promise of Eternall Life , that ( if wee overcome our own Enemy and the Devill ) wee shall be the children of God , and live in his Kingdome , with and in him , among his holy Angels , in Eternall joy , p brightnesse , Glory , and welfare , in meeknesse , and favour with him , without any touch of Evill , and without any knowledge of it , in God Eternally . Besides , we have the Promise , that if wee overcome and burie our Enemy in the Earth , wee shall rise againe at the Last Day in a new Body , which shall be without evill and paine , and live with God in perfect joy , lovelinesse , and blisse . 12. Also wee know and apprehend , that wee have in us a Reasonable Soule , q which is in Gods Love , and is Immortall : and that if it be not vanquished by its adversary , but fighteth as a spirituall Champion against its Enemy , God will assist it with his holy Spirit , and will enlighten and make it powerfull , and able to overcome all its Enemies , he will fight for it , and at the Overcoming of the evill , will Glorifie it as a faithfull Champion , and Crowne it with the r brightest Crowne of Heaven . 13. Now seeing Man knoweth that he is such a twofold Man , in the ſ Capacity of Good and Evill , and that they are both his own , and that he himselfe is that Onely Man which is both good and evill , and that he shall have the reward of either of them , and to which of them he inclineth in this life , to that his soule goeth when he dieth : and that he shall arise at the Last Day in power , in his Labour [ and Works ] which he exercised heere , and live therein Eternally , and also be Glorified therein : and that shall be his Eternall foode and t subsistence : therefore it is very necessary for him to learne to know himselfe , how it is with him , and whence the impulsion to Good and to Evill cometh , and what , indeed the Good and Evill meerly are in himselfe , and whence they are stirred , and what properly is the Originall of all the Good , and of all the Evill , from whence , and by what [ means ] Evill is come to be in the Devills , and in Men , and in all Creatures : seeing the Devill was a holy Angel , and Man also Created Good , and that also such u untowardnesse is found to be in all Creatures , biting , tearing , worrying , and hurting one another , and such Enmity , strife , and hatred in all Creatures : and that every x thing is so at oddes with it selfe , as wee see it to be not onely in the Living Creatures , but also in the Starres , Elements , Earth , Stones , Mettalls , in Wood , Leaves , and Grasse , there is a Poyson and Malignity in all things : and it is found that it must be so , or else there would be no life nor mobility , nor would there be any colour or vertue , neither thicknesse nor thinnesse , nor any perceptibility or sensibility , but all would be as Nothing . 14. In this high Consideration it is found that all is through and from y God Himselfe , and that it is his own substance which is himselfe , and he hath created it out of himselfe : and that the Evill belongeth to the z forming and mobility , and the Good to the Love , and the austere severe or contrary will , belongeth to the joy ; so far as the Creature is in the Light of God , so far the wrathfull and contrary will maketh the rising Eternall Joy , but if the Light of God be extinguished , it maketh the rising painfull Torment and the Hellish Fire . 15. That it may be understood how all this is , I will describe the Three Divine Principles , that therein all may be declared , What God is , what Nature is , what the Creatures are , what the Love and Meeknesse of God is , what Gods desiring or will is , what the wrath of God , and the Devill is , and in a conclusion , what joy and sorrow is : and how all took a beginning , and endureth Eternally , with the true difference between the Eternall and transitory Creatures : Especially of Man , and of his soule , what it is , and how it is an Eternall Creature : and what Heaven is , wherein God and the Holy Angels and holy Men dwell ; and what Hell is , wherein the Devils dwell , and how all things originally were created , and had their beeing . In summe , what the b Essence of all Essences is . 16. Seeing the Love of God hath favoured mee with this knowledge , I will set it downe in Writing for a Memoriall or remembrance to my selfe , because we live in this world in so great danger between Heaven and Hell , and must continually wrestle with the c Devill , if perhaps through weaknesse I might fall into the Anger of God , and thereby the Light of my knowledge might be withdrawne from mee , that it may serve mee to recall it to memory , and raise it up againe ; for God willeth that all Men should be helped , and will not the Death of a sinner , but that he return , come to him , & live in him Eternally : for whose sake , he hath suffered his own Heart , that is , his Sonne to become Man , that we might cleave to him , and rise againe in him , and [ departing ] from our sinnes and Enmity , or contrary will , be new-borne in him . 17. Therefore there is nothing more profitable to Man in this world , while he dwelleth in this miserable corrupted house of flesh , than to learne to know himselfe : now when he knoweth himselfe aright , he knoweth also his Creator , and all the Creatures too : also he knoweth how God entendeth towards him , and this knowledge is the most acceptable and pleasant to me , that ever I found . 18. But if it should happen , that these Writings should come to be read , and perhaps the Sodomitish world , & the fatted swine thereof may light upon them , and roote in my Garden of Pleasure , who cannot know or understand any thing , but to scorne , scandalize , reproach , and d Cavill in a proud haughty way , and so doe know neither themselves , nor God , much lesse his children : I entend not my writing for them , but I shut and lock up my Book with a strong Boult or Barre , from such Ideots and wilde Heifers of the Devill , who lye over head and eares in the Devils murthering Denne , and know not themselves , they doe the same which their e Teacher the Devill doth , and remaine children of the severe Anger of God : But I will heere write plainly and clearly enough for the children of God ; the world and the Devill may roare and rage till they come into the Abysse ; for their Houre-Glasse is set up , when every one shall reape what he hath sowen : and the Hellish Fire will sting many sufficiently for his proud spitefull and despising haughtinesse , which he had no beliefe of while he was heere in this life . 19. Besides , I cannot well neglect to set this downe in writing , because God will require an account of every ones Gifts , how they have employed them : for he will demand the Talent which he hath bestowed , with the encrease or use , and give it to him that hath gained much ; but seeing I can doe no more in it , I commit it to his will , and so goe on to write according to my knowledge . 20. As to the Children of God , they shall perceive and comprehend this my writing what it is , for it hath a very convincing Testimony , it may be proved by all the Creatures , yea in all things , especially in Man , who is an Image and Similitude of God : but it continueth hidden and obscure to the Children of Malignity or Iniquity , and there is a fast f Seale before it ; and though the Devill dis-relish the smell and savour , and raise a storme from the East to the North : yet there will then in the wrathfull or Crabbed soure Tree , grow a Lilly with a roote as broad as the Tree spreadeth with its branches , and bring its sent and smell even into Paradise . 21. There is a Wonderfull Time coming : but because it beginneth in the g Night , there are many that shall not see it , by reason of their sleepe and great drunkennesse : yet the Sunne will shine to the h Children at Midnight . Thus I commit the Reader to the i Meeke Love of God. Amen . The First Chapter . Of the First Principle , of the Divine * Essence . BEing we are now to speak of God , what he is , and where he is , we must say , that God himselfe is the Essence of all Essences ; for all is Generated or borne , Created and proceeded from him , and all things take their first beginning out of God : as the Scripture witnesseth , saying ; Through him , and in him are all things . Also , the Heaven and the Heaven of Heavens are not able to contain him : also , Heaven is my Throne , and the Earth is my footstoole : and in Our Father is mentioned , thine is the Kingdome and the Power ; understand All Power . 2. But that there is yet this difference [ to be observed , ] that Evill , neither is , nor is called God ; this is understood in the first Principle , where it is the Earnest fountaine of the Wrathfulnesse , according to which , God calleth himselfe an Angry , Wrathfull , and Zealous God : for the Originall of Life and of all Mobilitie , consisteth in the wrathfulnesse : yet if the [ tartnesse ] be kindled with the Light of God , it is then no more tartnesse , but the severe wrathfulnesse is changed into Great Joy. 3. Now when God was to Create the world and all things therein , he had no other a Matter to make it of , but his own b Beeing , out of himselfe . But now , God is a Spirit that is incomprehensible , which hath neither beginning nor end , and his Greatnesse and Depth is All : yet a Spirit doth nothing but ascend , flow , move , and continually generate it selfe : and in it selfe hath chiefly a threefold manner of forme in its Generating or Birth , viz. Bitternesse , harshnesse , and c heate , and these three manner of forms are neither of them the first , second , nor third ; for all these three are but one , and each of them d Generateth the second and third . For between e Harshnesse and Bitternesse Fire is Generated : and the wrath of the Fire is the bitternesse or sting it selfe , and the harshnesse is the stock or father of both these , and yet is generated of them both ; for a Spirit is like a will fence , [ or thought ] which riseth up , and in its rising beholdeth , f perfecteth , and generateth it selfe . 4. Now this cannot be expressed or described , nor brought to the understanding by the Tongue of Man : for God hath no beginning : but I will set it down so as if he had a beginning , that it might be understood what is in the first Principle , whereby the difference between-the first and second Principle may be understood , and what God or Spirit is . Indeed there is no difference in God , onely when it is enquired from whence evill and good proceed ; it is to be known , what is the first and originall fountaine of Anger , and also of Love , since they both proceed from one & the same original , out of one mother , and are one thing : thus we must speak after a creaturely manner , as if it took a beginning , that it might be brought to be understood . 5. For it cannot be said that Fire , bitternesse , or harshnesse is in God , much lesse that aire , water , or earth are in him ; onely it is plain that all things have proceeded out of that [ Originall ] : neither can it be said , that Death , Hell-fire , or sorrowfulnesse is in God , but it is known that these things have come out of that [ Originall ] For God hath made no Devill out of himselfe , but Angels to live in Joy , to their comfort and rejoycing : yet it is seene that Devils came to be , and that they became Gods enemines ; therefore the source or fountaine of the Cause must be sought , viz. What is the Prima Materia , or first Matter of Evill , and that in the Originalnesse of God as well as in the Creatures ; for it is all but one onely thing in the Originalnesse : All is out of God , ●●de out of his g Essence , according to the Trinitie , as he is one in Essence and Threefold in Persons . 6. Behold , there are especially three things in the Originalnesse , out of which all things are , both spirit and life , motion and comprehensibilitie ; viz. h Sulphur , i Mercurius , and k Sal ; but you will say that these are in Nature , and not in God : which indeed is so ; but Nature hath its ground in God , according to the first Principle of the Father , for God calleth himself also an Angry Zealous God : which is not so to be understood , that God is angry in himselfe ; but in the Spirit of the [ Creation or ] Creature which kindleth it selfe ; and then God burneth in the first Principle therein , and the Spirit of the [ Creation or ] Creature suffereth paine and not God. 7. Now to speak in a Creaturely way , Sulphur , Mercurius , and Sal , are understood to be thus . SUL is the Soule or the Spirit that is risen up , or in a fimilitude , [ it is ] God : PHUR is the Prima Materia , or first Matter , out of which the Spirit is generated , but especially the l Harshnesse : Mercurius hath a fourfold forme in it viz. Harshnesse , bitternesse , fire , and water : Sal is the childe that is generated from these foure , and is harsh , eager , and a cause of the comprehensibility . 8. m Understand aright now what I declare to you : Harshnesse , bitternesse , and fire , are in the Originalnesse , in the first Principle : the water-source is generated therein : and God is not called God according to the first Principle , but according to that he is called , wrathfulnesse , angrinesse , the earnest [ severe or tart ] source , from which Evill , and also the woefull , tormenting , trembling , and burning , hath its Originall . 9. This is as was mentioned before ; the harshnesse is the Prima Materia , or first matter , which is strong , and very eagerly and earnestly attractive , that is Sal : the bitternesse is n in the strong attracting : for the spirit sharpeneth it selfe in the strong attracting , so that it becometh wholly aking , [ anxious or vexed . ] For example , in man , when he is enraged , how his spirit attracteth it selfe , which maketh him bitter [ or soure , ] and trembling ; and if it be not suddenly withstood and quenched , we see that the fire of anger kindleth in him so , that he burneth in malice , and then presently a o substance or whole essence , cometh to be in the spirit and minde , to be revenged . 10. Which is a similitude of that which is in the originall of the generating of Nature : yet it must be set down more intelligibly [ and plainly . ] Mark what Mercurius is , it is harshnesse , bitternesse , fire , and brimstone-water , the most horrible p Essence ; yet you must understand hereby no Materia , matter , or comprehensible thing ; but all no other then spirit , and the source of the originall nature . Harshnesse is the first essence , which attracteth it self ; but it being a hard cold vertue or power , the spirit is altogether prickly [ stinging ] and sharp . Now the sting and sharpnesse cannot endure attracting , but moveth and resisteth [ or opposeth , ] and is a contrary will , an enemy to the harshnesse , and from that q stirring cometh the first mobility , which is the third form . Thus the harshnesse continually attracteth harder and harder , and so it becometh hard and tart [ strong or fierce , ] so that the vertue or power is as hard as the hardest stone , which the bitternesse , [ that is , the harshnesses own sting , or prickle ] cannot endure : and then there is great anguish in it , like the horrible brimstone spirit ; and the sting of the bitternesse : which rubbeth it self so hard , that in the anguish there cometh to be a twinkling flash , which flieth up terribly , and breaketh the r harshnesse : but it finding no rest , and being so continually generated from beneath , it is as a turning wheele , which turneth anxiously and terribly with the twinkling flash f furiously , and so the flash is changed into a pricking [ stinging ] fire : which yet is no burning fire , but like the fire in a stone . 11 But being there is no rest there , and that the turning wheel runneth as fast as a swift thought , for the prickle driveth it so fast ; the prickle kindleth it selfe so much , that the flash ( which is generated between the astringency and bitternesse ) becometh horribly fiery , and flieth up like a horrible fire , from whence the whole Materia or matter is terrified , and falleth back , as dead , or overcome , and doth not attract so t strongly to it selfe any more , but each yeeldeth it selfe to go out one from another , and so it becometh thinne ; for the fire-flash is now predominant , & the Materia , or matter which was so very harsh [ astringent or attracting ] in the originalnesse , is now feeble , and as it were dead , and the fire flash henceforth getteth strength therein , for it is its mother : and the bitternesse goeth forth up in the flash together with the harshnesse , and kindleth the flash , for it is the father of the flash , or fire , and the turning wheel henceforth standeth in the fire flash , and the harshnesse remaineth overcome and feeble , which is now the water-spirit ; and the Materia , or matter of the harshnesse , henceforth is like the brimstone spirit , very thin , raw , aking , vanquished , and the sting in it is trembling : and it drieth and sharpneth it selfe in the flash ; and being so very dry in the flash , it becometh continually more horrible and fiery , whereby the harshnesse or astringency is still more overcome , and the water-spirit continually greater : and so it continually refresheth it self in the water-spirit , and continually bringeth more matter to the fire-flash , whereby it is the more kindled ; for ( in a similitude ) that is the u fewell of the flash or fire-spirit . 12. x Understand aright the manner of the existence of this Mercurius . The word MER , is first the strong , tart , harsh attraction ; for in that word ( or syllable Mer , ) expressed by the tongue , you * understand that it jarreth [ proceeding ] from the harshnesse , and you * understand also , that the bitter sting or prickle is in it : for the word MER , is harsh and trembling , and every word [ or syllable ] is formed or framed from its power or vertue , [ and expresseth ] whatsoever the power or vertue doth or suffereth . You [ may ] * understand that the word [ or syllable ] CU , is [ or signifieth ] the rubbing or unquietnesse of the sting or prickle , which maketh that the harshnesse is not at peace , but y heaveth and riseth up ; for that syllable [ thrusteth it selfe or ] presseth forth with the vertue [ or breath ] from the heart , out of the mouth : it is done thus also in the vertue or power of the Prima Materia , [ or first matter ] in the spirit , but the syllable CU having so strong a pressure from the heart , and yet is so presently snatched up by the syllable RI , and the whole understanding [ sense or meaning ] is changed into it , this signifieth and is the bitter prickly wheel in the z generating , which vexeth and whirleth it self as swiftly as a thought : the syllable US , is [ or signifieth ] the swift fire-flash , that the Materia , or matter , kindleth in the fierce whirling between the harshnesse and the bitternesse in the swift wheel : where you may very plainly understand [ or observe ] in the word , how the harshnesse is terrified , and how the power or vertue , in the word sinketh down , or falleth back again upon the heart , and becometh very feeble and thin : yet the sting or prickle with the whirling wheel , continueth in the flash , and goeth forth through the teeth out of the mouth ; where then the spirit sisseth , like fire a kindling , and returning back again , strengtheneth it self in the word . 13. These four forms are in the originalnesse of nature , and from thence the mobility doth exist , as also the life in the seed , and in all the creatures hath its originall from thence : and there is no comprehensibility in the originalnesse , but such a vertue or power and spirit : for it is a poysonous or venemous , hostile or enimicitious a thing : and it must be so , or else there would be no mobility , but all [ would be as ] nothing , and the source of wrath or anger is the first b originall of Nature . 14 Yet here I do not altogether [ mean or ] understand the Mercurius [ Mercury or Quicksilver ] which is in the third Principle c of this created world , which the Apothecaries use , ( although that hath the same vertue or power , and is of the same essence ) but I speak [ of that ] in the first Principle , viz. of the originalnesse of the essence of all essences , of God , and of the eternall beginninglesse nature , from whence the nature of this world is generated . Although in the originalnesse of both of them there is no separation ; but onely the outward and third Principle , the sydereall and elementary Kingdome , [ Region or Dominion ] is generated out of the first Principle by the Word and Spirit of God out of the eternall Father , out of the holy Heaven . CHAP. II. Of the first and second Principle , what God and the Divine Nature is : wherein is set down a further description of the Sulphur and Mercurius . 1. BEcause there belongeth a divine light to the knowledge and apprehension of this ; and that without the divine light there is no comprehensibility at all of the Divine Essence : therefore I will a little represent the high hidden secret in a creaturely manner , that thereby the reader may come into the depth : for the Divine Essence cannot be wholly expressed by the tongue ; the spiraculum vitae , ( that is , the spirit of the soul which looketh into the light ) onely comprehendeth it . For every creature seeth and understandeth no further nor deeper then its mother is , out of which it is come originally . 2. The soul which hath its originall out of Gods first Principle , and was breathed from God into Man , a into the third Principle , ( that is , into the Sydereall and Elementary b birth ) that seeth further into the first Principle of God , out of , in and from the essence and property of which it is proceeded . And this is not marvellous : for it doth but behold it selfe onely in the rising of its birth ; and thus it seeth the whole depth of the Father in the first Principle . 3. This the Devils also see and know ; for they also are out of the first Principle of God , which is the source of Gods originall nature : they wish also that they might not see nor feel it : but it is their own fault , that the second Principle is shut up to them , which is called , and is , God , one in essence , and threefold in personall distinction , as shall be mentioned hereafter . 4. But the soul of Man , which is enlightned with the holy Spirit of God , ( which in the second Principle proceedeth from the Father and the Sonne in the holy Heaven , that is , in the true divine Nature , c which is called God ; ) this soul seeth even into the light of God into the same second principle of the holy divine d Birth , into the heavenly essence : but the e Sydereall Spirit wherwith the soul is cloathed , and also the Elementary [ Spirit ] which f ruleth the source , or springing and impulsion of the blood ; they see no further then into their mother , whence they are , and wherein they live . 5. Therefore if I should speak and write that which is pure heavenly , and altogether of the clear Deity ; I should be as dumb to the reader , which hath not the knowledge and the gift [ to understand it . ] Yet I will so write in a Divine and also in a creaturely way , that I might stirre up any one to desire and long after the consideration of the high things : and if any shall perceive that they cannot do it , that at least they might seek and knock in their desire , and pray to God for his holy Spirit , that the door of the second Principle might be opened to them ; for Christ biddeth us to pray , seek , and knock , and then it shall be opened unto us . For he saith , All that you shall ask the Father in my name , he will give it you : Ask and you shall teceive ; seek , and you shall finde ; knock , and it shall be opened unto you . 6. Seeing then that my knowledge hath been received by seeking and knocking ; I therefore write it down for a memoriall that I might occasion a desire in any to seek after them , and thereby my talent might be improved , and not be hidden in the earth . But I have not written this for those that are wise aforehand , that know all things , and yet know and comprehend nothing , for they are g full satisfied already , and rich ; but I have written it for the simple , as I am , that I may be refreshed with those that are like my selfe . Further , of the Sulphur , Mercurius , and Sal. 7. The word [ or syllable ] SUL , signifieth and is the soul of a thing ; for in the word it is the oyle or light that is generated out of the syllable PHUR ; and it is the beauty or the h welfare of a thing , that which is lovely and dearest in it : in a creature it is the light by which the creature seeth [ or perceiveth : ] and therein Reason and the Senses consist , and it is the spirit which is generated out of the PHUR . The word or syllable PHUR , is the prima materia [ or first matter , ] and containeth in it self in the third Principle , the i Macrocosme , from which the Elementary Dominion , or Region , or Essence is generated : But in the first Principle it is the essence of the most inward birth , out of which God generateth or begetteth his Sonne from eternity , and thereout the holy Ghost proceedeth , understand out of the SUL and out of the PHUR . And in Man also it is the light which is generated out of the Sydereall spirit , in the k second center of the Microcosme : but in the Spiraculum and spirit of the soul in the the most inward center , it is the light of God , which that soul onely hath , which is in the love of God , for it is onely kindled and blown up from the holy Ghost . 8. Observe now the depth of the Divine l birth : there is no Sulphur in God , but it is generated from him , and there is such a vertue or power in him : For the syllable PHUR , is [ or signifieth ] the most inward vertue or power of the originall source or spring of the anger of the fierce tartnesse , or of the mobility , as is mentioned in the first chapter , and that syllable PHUR hath a fourfold form , [ property or power ] in it , as first , harshnesse [ or astringency ] and then bitternesse , fire and water : the harshnesse is attractive , and is rough , cold and sharp , and maketh all hard , hungry , and ●ull of anguish : and that attracting is a bitter sting or prickle , very terrible , and the first swelling , or boyling up existeth in the anguish ; yet because it cannot rise higher from its seat , but is thus continually generated from beneath , therefore it falleth into a turning , or wheeling , as swift as a thought , in great anguish , and therein it falleth to be a twinkling flash , as if a steel and flint , or stone , were strongly struck together , and rubbed one against another . 9. For the harshnesse is as hard as a stone [ or flint ] and the bitternesse rusheth and rageth , like a m breaking wheel , which breaketh the harshnesse , and stirreth up the fire , so that all falleth to be a terrible n crack of fire , and flieth up ; and the harshnesse or astringency breaketh in pieces , whereby the dark tartnesse is terrified , and sinketh back , and becometh as it were feeble or weak , or as if it were killed and dead , and runneth out , becometh thin , and yeeldeth it self to be overcome : But when the strong flash of fire o shineth back a-again upon or into the tartnesse , and is mingled therein , and findeth the harshnesse so thin and overcome , then it is much more terrified ; for it is as if water were thrown upon the fire , which maketh a crack : yet when the crack or terror is thus made in the overcome harshnesse , thereby it getteth another source [ condition ot property , ] and a p crack , or noise of great joy , proceedeth out of the wrathfull fiercenesse , and riseth up in the fierce strength , as a kindled light : for the crack in the twinkling of an eye becometh white , clear , & light ; for thus the kindling of the light , cometh in that very moment , as soon as the light ( that is the new crack of the fire ) is infected or q impregnated with the harshnesse , the tartnesse , or astringency kindleth , and skreeketh , or is affrighted by the great light that cometh into it in the twinkling of an eye , as if it did awake from death , and becometh soft or r meek , lively and joyfull , it presently loseth its dark , rough , harsh , and cold vertue , and leapeth or springeth up for joy , and rejoyceth in the light : and its sting or prickle , which is the bitternesse , that triumpheth in the turning wheel for great joy . 10. Here observe , the shreek or crack of the fire is kindled in the anguish in the brimstone spirit , and then the skreek flieth up triumphantly ; and the aking or anxious harshnesse , or brimstone-spirit , is made thin and sweet by the light : for as the light or the flash becometh clearer or brighter from the crack of the fire in the vanquished harsh tartnesse , and loseth its wrathful fierce ſ property , so the tartnesse loseth its authority by the infection or mixture of the light , and is made thin or transparent and sweet by the white light : For in the originall the harshnesse , or astringency was altogether dark , and aking with anguish , by reason of its hardnesse and attracting ; but now it is wholly light , and thereupon it loseth its own quality , or property , and out of the wrathfull harshnesse there cometh to be an t essence , that is sharp , and the light maketh the sharpnesse altogether sweet . The * Gates of God. 11. Behold now , when the bitternesse , or the bitter sting [ or prickle , ] ( which in the originall was so very bitter , raging and tearing , when it took its originall in the harshnesse ) attaineth this clear light , and tasteth now the sweetnesse in the harshnesse , which is its mother , and then it is so joyfull , and cannot rise or swell so any more , but it trembleth and rejoyceth in its mother that bare it , and triumpheth like a joyfull wheel in the birth . And in this triumph the birth attaineth the fifth form , and then the fifth source springeth up , viz. the u friendly love , and so when the bitter spirit tasteth the sweet water , it rejoyceth in its mother [ the soure tart harshnesse ] and so refresheth and strengtheneth it selfe therein , and maketh its mother stirring x in great joy ; where then there springeth up in the Sweet-water-spirit , a very sweet pleasant source or fountain : for the Fire-spirit ( which is the root of the light which was a strong [ fierce rumbling skreek , crack , or ] terrour in the beginning ) that now riseth up very lovely , pleasantly and joyfully . 12. And here is nothing but the kisse of love , and wooing , and here the Bridegroome embraceth his beloved Bride : and is no otherwise then when the pleasing life is born or generated in the soure tart , or harsh death ; and the birth of life is thus in a creature : for from this y stirring , moving , or wheeling of the bitternesse in the essence of the harsh astringent tartnesse of the Water-spirit , the birth attaineth the sixth z form , viz. the sound or noise of the motion . And this sixth form , is rightly called Mercurius ; for it taketh its form , vertue , and beginning , in the aking or anxious harshnesse , by the raging of the bitternesse ; for in the rising it taketh the vertue of its mother ( that is , the a essence of the sweet harshnesse ) along with it , and bringeth it into the fire-flash , from whence the light kindleth : And here the triall [ or experience ] beginneth , one vertue beholding the other , in the fire-flash , one [ vertue ] feeleth the other by the rising up , by the stirring they one hear another , in the essence they one tast another ; and by the pleasant , lovely [ source , spring , or ] fountain , they one smell another , from whence the sweetnesse of the light springeth up out of the essence of the sweet and harsh spirit , which from henceforth is the water-spirit : and out of these six forms now in the birth , or generating , cometh a sixfold self-subsisting essence , which is inseparable ; where they one continually generate another , and the one is not without the other , nor can be , and without this birth or substance , there could be nothing : for the six forms have each of them now the essences of all their sixfold vertue in it , and it is as it were one onely thing , and no more : onely each form hath its own condition . 13 For observe it , although now in the harshnesse there be bitternesse , fire , sound , water , and that out of the springing vein of the water there floweth love ( or oyle from whence the light ariseth and shineth : yet the b harshnesse retaineth its first property , and the bitternesse its property , the fire its property , the sound or the stirring its property , and the overcoming the first harsh or tart anguish , ( viz. the returning down back again , ) or the water-spirit , its property , and the springing fountain , the pleasant love , which is kindled by the light , in the tart or soure bitternesse , ( which now is the sweet [ source or ] springing vein of water , ) its property : and yet this is no separable essence , parted asunder , but all one whole essence or substance in one another : and each form or birrh taketh its own form , vertue , working and springing up from all the forms ; and the whole birth now retaineth chiefly but these foure forms in its generating or bringing forth : viz. the rising up , the falling down , and then through the turning [ of the wheele in the soure , harsh ] tart essence , the putting forth on this side , and on that side ; on both sides like a Crosse ; or , as I may so say , the going forth from the point , [ or center ] towards the East , the West , the North and the South : For from the stirring , moving , and ascending of the bitternesse in the fire-flash , there existeth a crosse birth . For the fire goeth forth upward , the water downward , and the essences of the harshnesse sidewayes . CHAP. III. Of the endlesse and numberlesse manifold engendring , [ * generating ] or birth of the eternall Nature . The Gates of the great Depth . 1. REader , understand [ and consider ] my writings aright , we have no power or ability to speak of the birth of God [ or the birth of the Deity ] for it never had any beginning from all eternity : but we have power to speak of God our Father , what he is , and how he is , and how the eternall a geniture is . 2 And though it is not very good for us to know the austere , earnest [ strong , fierce , severe ] and originall birth , into the knowledge , feeling and comprehensibility of which our first parents hath brought us , through the b infection [ instigation ] and deceit of the Devil ; yet we have very great need of this knowledge , that thereby we may learn to know the Devill , who dwelleth in the most strong [ severe or cruell ] birth of all : and [ that we may learn to know ] our own enemy Self , which our first parents c awakened and purchased for us , which we carry within us , and which we our selves now are . 3. And although I write now , as if there were a beginning in the eternall Birth , yet it is not so : but the eternall Nature thus begetteth [ or generateth ] it self without beginning ; my writings must be understood in a creaturely manner , as the birth of man is , who is a similitude of God : although it be just so in the eternall Being [ essence or substance ] yet that is both without beginning and without end : and my writing is onely to this end , that Man might learn to know what he is , what he was in the beginning , how he was a very glorious eternall holy man , that should never have known the Gate of the strong [ or austere ] birth in the eternity , if he had not suffered himself to lust after it through the d infection of the Devill , and had not eaten of that e fruit which was forbidden him ; whereby he became such a naked and vain man in a bestiall form , and lost the heavenly garment of the divine power , and liveth now in the kingdome of the Devill in the f infected Salnitre , and feedeth upon the infected food . Therefore it is necessary for us to learn to know our selves what we are , and how we might be redeemed from the anguishing austere birth , and be regenerated or born anew , and live in the new Man , ( which is like the first Man before the fall , ) in Christ our g Regenerator . 4. For though I should speak or write never so much of the Fall , and also of the Regeneration in Christ ; and did not come to the root and ground , what the fall was , and by what it was we come to perish , and what that property is which God abhorreth , and how that was effected , contrary to the command and will of God : What should I understand of the thing ? just nothing ! and then how should I shun or avoyd that which I have no knowledge of : or how should I endeavour to come to the New birth , and give my selfe up into it , if I knew not how , wherein , nor wherewith to doe it . 5. It is very true , the world is full of Books , and Sermons of the Fall , and of the New birth . But in most part of the Books of the h Divines , there is nothing but the History that such a thing hath been done , and that we should be regenerated in Christ , but what doe I understand from hence ? nothing : but onely the History , that such a thing hath been done , and done againe , and ought to be done . 6. Our h Divines set themselves hand and foot with might and main , with their utmost endeavour , by persecution and reproach , against this [ and say ] that men must not [ dare to ] search into the deep Grounds , what God is , men must not search nor curiously pry into the Deity : but if I should speak plainly what this trick of theirs is ? it is the dung and filth wherewith they cover and hide the Devill , and cloake the injected malice and wickednesse of the Devill in Man , so that neither the Devill , nor the anger of God , nor the i Evill Beast in Man , k can be discerned . 7. And this is the very reason , because the Devill smelleth the matter , and therefore he hindereth it , that his kingdome might not be revealed , but that he might continue to be the Great Prince [ of the world still ] : for otherwise , if his kingdome were knowne , men might flie from him ; where is it more needfull for him to oppose , than on that part where his Enemy may break in ? He therefore covereth the hearts , minds , thoughts , and senses of the Divines , he leadeth them into covetousnesse , pride , and wantonnesse , so that they stand amazed with feare and horror at the Light of God , and therefore they shut it up , for they are naked , nay they grutch the light to those that see it ; this is rightly called the service and worship of the Devill . 8. But the time is coming , when the Aurora or Day-spring will break forth , and then the Beast that evill childe [ or childe of perdition ] shall stand forth naked and in great shame , for the judgement of the Whore of the Great Beast goeth on : therefore awake and flie away ye children of God , that you bring not the Mark of the Great Evill Beast upon your forehead with you , before the cleare Light ; or else you will have great shame and confusion of face therewith : It is now high time to awake from sleepe , for the Bridegroom maketh himselfe ready to fetch home his bride , and he cometh with a cleere shining Light ; they that shall have oyle in their Lampe , their Lamps shall be kindled , and they shall be Guests : but those that shall have no oyle , their Lamps shall continue dark , and they shall sleep still , and retaine the marks of the Beast till the Sun rise , and then they shall be horribly affrighted , and stand in eternall shame : for the judgement shall be executed ; the children of God shall observe it , but those that sleep shall sleep till day . Further of the Birth . 9. The Birth of the Eternall Nature , is like the [ thoughts or ] senses in Man , as when a [ thought or ] sense is generated by somewhat , and afterwards propagateth it self into infinite many [ thoughts ] or as a roote of a Tree generateth a stock and many buds and branches , as also many roots , buds , and branches from one roote , and all of them from that one first roote . Therefore observe what is mentioned before : whereas nature consisteth of six formes [ or properties ] : so every forme generateth againe a forme out of it selfe of the same quality and condition of it selfe , and this forme now hath the quality and condition of all the formes in it selfe . 10. But l observe it well : the first of the six formes generateth but one m source like it selfe , after the similitude of its own fountaine Spirit , and not like the first Mother the harshnesse , but as one twig or branch in a Tree , putteth forth another sprout out of it selfe . For in every fountaine-Spirit , there is but one centre wherein the fire-source or fountaine ariseth , and the light ariseth out of the flash of the fire , and the first six-fold forme is in the n source or fountaine . 11. But mark the depth , in a similitude which I set down thus ; the harsh-spring in the Originall , is the Mother out of which the other five Springs are generated , viz. Bitternesse , fire , love , sound , and water . Now these are members of this Birth [ of their Mother ] and without them there would be nothing but an anguishing dark vale [ or vacuum ] where there could be no mobility , nor any light or life : But now the life is borne in her by the kindling of the light , and then shee rejoyceth in her own property , and laboureth in her owne tart , soure quality to generate againe , and in her own quality there riseth a life againe , and a centre openeth it selfe againe , and the life cometh to be generated againe out of her in a six-fold forme , yet not in any such anguish as at the beginning , but in great joy . 12. For the Spring of the great anguish , which was in the beginning before the light , in the [ tart ] harshnesse , from which the bitter sting or prickle is generated ; that is now in the sweet fountaine of the love in the light , changed from the water-spirit , and from bitternesse or pricklinesse is now become the fountaine or spring of the joy in the light . Thus now henceforth the fire-flash is the father of the light , and the light shineth in him , and is now the onely cause of the moving Birth , and of the birth of the love ; that which in the beginning was the o aking source , is now SUL , or the oyle of the lovely pleasant fountaine , which presseth through all the fountaines , so that from hence the light is kindled . 13. And the sound or noise , in the turning wheele , is now the declarer , or pronouncer in all the fountaines , that the beloved childe is borne ; for it cometh with its sound before all Doores , and in all Essences ; so that in its awakening , all the vertues or powers are stirring , and see , feele , have smell , and taste one another in the light , for the whole Birth nourisheth it selfe in its first mother , viz. the p harsh essence ; being now become so thin [ or pure ] meek , sweet , and full of joy , and so the whole birth standeth in very great joy , love , meeknesse , and humility , and is nothing else than a meere pleasing taste , a delighting sight , a sweet smell , a ravishing sound to the hearing , a soft touch , beyond that which any tongue can utter or expresse , how should there not be joy and love , where , in the very midst of death the Eternall Life is generated , and where there is no feare of any end , nor can be ? 14. Thus in the harshnesse there is a new birth againe : understand , where the tart [ soure astringency ] is predominant in the Birth , and where the fire is not kindled according to the bitter sting or prickle , or from the beginning of the anguish : But the rifing [ or exulting ] Joy , is now the Centre and kindling of the light , and the tartnesse [ or astringency ] hath now q in its own quality the SUL , Oyle , and Light of the Father : Therefore now the Birth out of the Twig or Branch of the first tree is qualified altogether according to the r harsh fountaine : and the fire therein is a tart [ or soure ] fire , and the bitternesse , a tart bitternesse : and the sound a tart sound : and the love a tart love , but all in meere perfection , and in a totally glorious love and joy . 15. And thus also the first bitter sting or prickle , or the first bitternesse ( after the Light is kindled , and that the first Birth standeth in perfection ) generateth againe out of its own quality an ſ essence , wherein there is a Centre , where also a new fountaine or source springeth up in a new fire or life , having the condition and property of all the qualities , and yet the bitternesse in this new sprout is chiefest among all the qualities : so that there is a bitter bitternesse , a bitter tartnesse , a bitter water-spirit , a bitter sound , a bitter fire , a bitter love , yet all perfectly in the t rising up of Great Joy. 16. And the fire generateth now also a fire , according to the property of every quality , in the tart spirit it is tart ; in the bitter , bitter ; in the love , it is a very hearty yearning , kindling of the love , a totall , fervent , or burning kindling , and causeth very vehement desires ; in the sound , it is a very shrill tanging u fire , wherein all things are very clearly and properly distinguished , and where the sound in all qualities telleth or expresseth , as it were with the lips , or tongue , whatsoever is in all the fountain spirits , what joy , vertue , or power , essence , substance , or property , [ they have ] and in the water it is a very drying fire . 17. The propagation of the Love is most especially to be observed , for it is the loveliest , pleasantest , and sweetest fountain of all , when the love generateth again a whole birth , with all the fountains of the original essences out of it self , so that the love in all the x springing veins in that new birth be predominant and chiefe , so that a center ariseth therein , then the first essence , viz. the Tartnesse , is wholly desirous or longing , wholly sweet , wholly light , and giveth it self forth to be food to all the qualities , with a hearty affection towards them all , as a loving mother hath towards her children ; and here the Bitternesse may be rightly called Joy ; for it is the rising or moving [ thereof : ] what joy there is here , there is no other similitude of it , than when a man is suddenly and unexpectedly delivered out of the pain and torment of hell , and put into the light of the Divine Joy. 18. So also the sound , where the Love is predominant , it bringeth most joyfull tidings , or newes into all the forms of the Birth , as also the fire in the love , that kindleth the love rightly in all the Fountain-spirits , as is mentioned above ; and the Love kindleth Love in its essence . When the Love is predominant in Love , it is the sweetest , meekest , humblest , lovingest fountain of all that springeth in all the fountains : and it confirmeth and fixeth the heavenly birth , so that it is a holy divine Essence or Substance . 19. You must also mark the form of the Water-spirit , when that generateth its like , so that it is predominant in its regeneration or second birth , and that a center be awakened in it , ( which it self in its own essence doth not awaken , but the other fountain-spirits do it therein ) it [ the Water-spirit ] is still and quiet as a meek mother , and suffereth the other to sow their seed into it , and to awaken the center in it , so that the fire riseth up , from whence the life y is moved . In this [ form ] the fire is not a hot burning [ scorching ] fire , but cool , milde , soft and sweet : and the bitternesse is no bitternesse , but cool , milde , budding , and flowing forth , from whence the forming [ or figuring and beauteous shape ] in the heavenly glory proceedeth , and is a most beautifull substance ; for the sound also in this birth , floweth forth most pleasantly and harmoniously , all as it were palpably or feelingly ; or in a similitude , as a word that cometh to be an essence , or a comprehensible substance . For in this regeneration that is brought to passe in the water-spirit , ( that is , in the true mother of the regeneration of all the fountain-spirits ) all is as it were comprehensible or substantiall ; although no comprehensibility must be understood here , but spirit . CHAP. IV. Of the * true eternall Nature , that is , of the numberlesse , and endlesse † generating of the Birth of the eternal Essence , which is the Essence of all Essences ; out of which were generated , born , and at length created , this World , with the Starres and Elements , and all whatsoever moveth , stirreth , or liveth therein . The open Gate of the great Depth . 1. HEre I must encounter with the proud and seeming wise conceited , who doth but grope in the dark , and knoweth or understandeth nothing of the Spirit of God , and must comfort both him and also the desirous longing Reader who loveth God , and must shew them a little doore to the Heavenly Essence ; and shew them in what manner they should understand these writings , before I come to the chapter it self . 2. I know very well , and my spirit and minde sheweth me as much , that many will be offended at the simplicity and meannesse of the Anthour , for offering to write of such high things ; and many will think , ( with themselves ) he hath no authority to do it , and that he doth very sinfully in it , and runneth clean contrary to God and his will , in presuming , being but a man , to goe about to speak and say what God is . 3. For it is lamentable , that since the fall of Adam , we should be so continually cheated and befooled by the Devill , to think that we are not the children of God , nor of his a essence . He continually putteth the monstrous shape or form into our thoughts , as he did into our mother Eve , which she gazed too much upon , and by her representing it in her imagination , she became a childe of this world , wholly naked and vain , and void of understanding : And so he doth to us also continually still ; he would bring us into another Image , as he did Eve , that we might be ashamed to appeare in the presence of the Light and power of God , as Adam and Eve were , when they hid themselves behinde the trees , ( that is , behinde the monstrous shape or form , ) when the Lord appeared in the centre of the birth of their lives , and said , Where art thou Adam ? And he said , I am naked , and am afraid ; which was nothing else , but that his beliefe [ or faith ] and knowledge of the holy God , was put out : for he beheld the monstrous shape which he had made to himselfe by his imagination and lust , by the Devils [ instigation ] representation , and false perswading , to eat of the third Principle wherein b corruption was . 4. And now when he saw and knew by that which God had told him , that he should die and perish , if he did eat of the knowledge of good and evill : it made him continually imagine that he was now no more the child of God , and that he was not created out of Gods own essence or substance , out of the first Principle : he conceived that he was now but a meere child of this world , when he beheld his corruptibility , and also the monstrous image which he c was in ; and that the Paradisicall d understanding , delight and joy was departed from him , so that his spirit and perfection was driven out of Paradise , ( that is , out of the second Principle of God , where the Light or the Heart of God is generated from eternity to eternity , and where the holy Ghost proceedeth from the Father and the Sonne ) and that he now lived no more meerly by the word of God , but did eat and drink , viz , , the e birth of his life henceforward consisted in the third Principle , that is , in the [ Region , Kingdome , or dominion of the Starres and Elements , and he must now eat of the vertue and fruit thereof , and live thereby : and thereupon he then supposed , that he was past recovery , and that the noble image of God was destroyed . And beside , the Devill also continually represented his corruptibility and mortality to him , and himselfe could see nothing else , being he was gone out of paradise , that is , out of the incorruptible holy f geniture [ or operation ] of God ; wherein he was Gods holy image and childe , in which God created him to continue therein for ever . And if the mercifull love of God had not appeared to him again in the center of the birth of his life , and comforted him ; he would have thought that he were wholly departed , or quite separated from the eternall Divine birth , and that he were no more in God , nor God any more in him , and that he were no more of Gods essence . 5 But the favourable love , ( that is , the g onely begotten Sonne of God , or that I may set it down so that it may be understood , the lovely fountain where the light of God is h generated , ) sprung up , & grew again in Adam in the center of the birth of his life in the fifth form of his birth ; whereby Adam perceived that he was not broken off from the Divine root , but that he was still the childe of God , and repented him of his first evill lust : and thereupon the Lord shewed him the treader upon the Serpent , who should destroy his monstrous birth ; and so he should from the monstrous birth be regenerated anew , in the shape , form , power and vertue of the treader upon the Serpent , and be brought with power again into Paradise , into the holy birth , and eat of the i Word of the Lord again , and live eternally , in spite of all the * gates of the wrathfulnesse , wherein the Devil liveth : concerning which there shall be further mention made in its due place . 6. But mark and consider this well , dear Reader , and let not your simplicity deceive you , the Authour is not greater than others , he knoweth no more , neither hath he any greater authority than other children of God. Do but look upon your self , why have you earthly thoughts of your self ? why will you be mocked by the Devill , and be fooled by the world , [ so as to be led to think ] that you are but a kinde of Figure like God , and not generated or begotten of God ? 7. Your monstrous form or shape indeed is not God , nor of his essence , or substance , but the hidden man , k which is the soul , l is the proper essence of God , forasmuch as the love in the light of God , is sprung up in your own centre , out of which the holy Ghost proceedeth , wherein the second Principle of God consisteth : How then should you not have power and authority to speak of God , who is your Father , of whose essence you are ? Behold , is not the world Gods , and the light of God being in you , it must needs be also yours , as it is written , The Father hath given all things to the Sonne , and the Sonne hath given all to you . The Father is the eternall power , or vertue , and the Sonne is the heart and light continuing eternally in the Father , and you continue in the Father and the Sonne . And now being the holy Ghost proceedeth from the Father and the Sonne , and that the eternall power or vertue of the Father is in you , and that the eternall light of the Sonne shineth in you , why will you be fooled ? Know you not what Paul said ? That our conversation is in heaven , from whence we expect our Saviour Jesus Christ , who will bring us out of this monstrous Image , or Birth ( in the corruption of the third principle of this world , in the m Paradisicall birth to eat the word of the Lord. 8. Why will you be fooled by Antichrist : by his lawes [ precepts ] and pratings ? Where will you seek God ? In the deep above the starres ? You will not be able to finde him there . Seek him in your heart n in the centre of the birth of your life , and there you shall finde him , as our father Adam and mother Eve did . 9. For it is written , You must be born anew through the water and the Spirit , or else you shall not see the kingdome of God. This birth must be done within you : the heart , or the Sonne of God must arise in the birth of your life ; and then the Saviour Christ is your faithfull Shepherd , and you are in him , and he in you , and all that He and his Father hath , is yours , and none shall pluck you out of his hands ; and as the Sonne ( viz. the heart of the Father ) is one [ with the Eather , ] so also thy new man is one in the Father and the Sonne , one vertue or power , one light , one life , one eternall Paradise , one eternall heavenly o birth , one Father , Sonne , and holy Ghost , and thou his childe . 10. Doth not the Sonne see plainly what the Father doth in his house ? and now if the Sonne learn to do the same thereby , what displeasure will the Father have towards his Sonne for it ? Nay , will not the Father be well pleased that his Sonne is so apt [ and forward to learn ? ] Then why should the heavenly Father be so displeased with his children in this world , which depend upon him , and enquire after him ? which would fain learn to know him , fain labour in his works , and do his will ? Doth not the Regenerator bid us come to him , and whosoever cometh to him , he will not reject ? Why should any p resist the spirit of Prophesie , which is Gods ? Look upon Christs Apostles , did any other teach them than God , who was in them , and they in him ? 11 , O dear children of God in Christ , flye away from Antichrist , who hath set up himselfe over all the coasts of the earth , and who seteth a painted image before you , as the Serpent did before our mother Eve , and q painteth your own image of God [ as if it were ] farre off from God : But consider what is written , The word is near thee , yea in thy heart and lips . And God himself is the word which is in thy heart and lips . 12. But Antichrist hath never sought any thing else but his own pleasure in the third principle , and to fulfill it in the house of flesh : and therefore , he hath detained people with lawes of his own inventing , which are neither grounded in Nature , nor in the Paradise of God , neither are they to be found in the centre of the birth of life . 13. Dear children , consider , how mightily and powerfully , with wonders , miracles , and works , the Spirit of God went forth in word and deed in the times of the Apostles , and after , till Antichrist , and the spirit of self-pride , with his invented lawes and Astrall wisdome brake forth , and set himself up by that worldly and fleshly arm [ or by the authority of the worldly Magistrate ] meerly for his own pleasure and honour sake , where the most precious words of Christ ( who gave no lawes to man , but the law of Nature and the law of Love , which is his own heart ) must be a cloak for him , viz. for Antichrist , who is a Prince in the third Principle : what he ordains must be as the voyce to Moses out of the Bush : and so the man of Pride makes as if himselfe had r Divine power upon Earth , and knoweth not in his blindnesse the Holy Ghost will not be s tied [ or bound up to their Cannons and Humane Inventions ] . 14. But if any would attaine salvation , he must be borne againe , through the Water in the t Centre of the Birth of Life , which springeth up in the Centre in the light of God : for which end God the Father hath by his Sonne commanded Baptisme , that so wee might have a Law , and a remarkable signe of Remembrance , signifying how a u childe voyd of understanding receiveth an Outward signe , and the Inward Man the power and the New Birth in the centre of the Birth of Life ; and that there ariseth the confirmation , which the light of God brought into Adam , when the light of God the Father , in the centre of the fift forme of the birth of the Life of Adam brake forth of sprung up . Thus it is both in the Baptisme of an Infant or childe , and also in the repenting Convert that in Christ returneth againe to the Father . 15. The last Supper of Christ with his Disciples , is just such another Covenant as the [ Paedobaptisme or ] Baptisme of Infants . That which is done to the Infant in Baptisme , that is done also to the poore finner which awakeneth from the sleepe of Antichrist , and cometh to the Father , in , and through Christ ; as shall be handled in its place . 16. I have therefore been desirous to warne you , and tell you beforehand , that you must not looke upon flesh and bloud in these high things , nor upon the worldly wisdome of the Universities , or high Schooles : but that you should consider , that this wisdome is planted and sown by God himselfe in the first , and last , and in all Men : and you need onely to returne with the Prodigall lost Sonne to the Father , and then he will cloath you with a new Garment , and put a seale-ring upon the hand of your minde : and in this Garment onely you have power to speak of the x Birth of God. 17. But if you have not gotten this Garment on , and will prattle and talke much of God , then you are a thiefe and a murderer , and you enter not into the Sheepfold of Christ by the Doore , but you climbe over into the Sheepfold with Antichrist and the Robbers , and you will doe nothing but murder and steale , seeke your owne reputation , esteeme , and pleasure , and are farre from the kingdome of God : your Universitie Learning , and Arts , will availe you nothing : it is your poyson that you are promoted by the favour of Man to fit in great Authority and Place , for you fit upon the stoole of Pestilence : you are but a meere servant or minister of the Antichrist ; but if you be new borne , and taught by the Holy Ghost , then your place or office is very pleasing and acceptable to God , and your sheep will heare your voyce , and you shall feed them and bring them to the chiefe Shepherd : God will require this at your hands , therefore take heed what you teach and speak of God without the knowledge of his Spirit , that you be not found to be a lyar . Now here followeth the Chapter . 18. The Eternall a Generating is a not-beginning Birth , and it hath neither number nor end , and its depth is bottomlesse , and the band of life b uncorruptible : The c Sydereall and Elementary Spirit cannot discerne it , much lesse comprehend it : it onely feeleth it , and seeth a glimpse of it in the minde : which [ minde ] is the chariot of the soule , upon which it rideth in the first Principle in its own seate in the Fathers Eternall Generating [ or Begetting ] : for its own substance is altogether d crude , without a body , and yet it hath the forme of the body in its own spirituall forme , understand according to the Image : which soule , if it be regenerated in the light of God , it seeth in the light of God the Father ( which light is his Glance , Lustre ; or Sonne , ) in the Eternall Birth , wherein it liveth and remaineth eternally . 19. Understand and consider it aright O Man : God the Father made Man : the beginning of whose body is out of the [ one ] Element , or Roote of the foure Elements from whence they proceed , which [ one Element ] is the fift Essence , [ or Quintessence ] hidden under the foure Elements , from whence the dark Chaos [ mist , cloud , or dust ] had its beeing , before the times of the Earth : whose originall is the spring of Water , and out of which this world with the Starles and Elements , as also the Heaven of the third Principle , was created . 20. But the soule was breathed into man , meerely out of the originall Birth of the Father by the moving Spirit ( understand , the Holy Ghost which goeth forth from the Father out of the light of the Father ) . Which originall Birth , is before the Light of Life , which is in the foure e Anguishes , out of which the light of God is kindled , wherein is the originall of the Name of God : and therefore the soule is Gods own Essence or substance . 21. And if it elevate it selfe back into the Anguish of the foure formes of the Originall , and will horribly f breath forth out of pride in the Originall of the Fire , knowing it selfe [ shall ] so [ become ] powerfull ; it so becometh a Devill : For the Devils also with their Legions , had this Originall , and they out of pride would live in the g fierce wrath of the fire , and so they perished , and remained Devils . 22. Yet if the soule elevate its h Imagination forward into the light , in meeknesse and comelinesse or humility , and doth not ( as Lucifer did ) use the strong power of its fire , in its qualification [ or breathing ] then it will be fed by the Word of the Lord , and getteth vertue , power , life , and strength , in the i Word of the Lord , which is the heart of God ; and it s owne Originall strong [ fierce wrathfull ] source of the Birth of the Eternall life , becometh Paradisicall , exceeding pleasant , friendly , humble , and sweet , wherein the k rejoycing and the fountaine of the Eternall l Songs of Praise springeth up : and in this Imagination it is an Angel and a childe of God , and it beholdeth the Eternall Generating of the m indissoluble Band ; and thereof it hath abilitie to speak ( for it is its own Essence or substance ) but [ it is ] not [ able to speak ] of the infinite generating , for that hath neither beginning nor end . 23. But if it undertaketh to speak of the unmeasurable space [ or infinite Geniture ] then it becometh full of lyes , and is troubled and confounded : for it belyeth the unmeasurable Deity ; as Antichrist doth , which will have the Deity to be onely above the starry Heaven , that thereby himselfe may remaine to be God upon Earth , riding upon the great Beast , which yet must shortly goe into the originall lake of Brimstone , into the n Kingdome of King Lucifer ; for the time is come that the Beast shall be revealed and spewed out ; concerning which wee may be well enough understood here by the Children of Hope ; but there is a wall and seale before the servants or ministers of o Antichrist , till the wrath be executed upon her whoredome , and that shee have received her full wages , and that the p Crowne of their Dominion which they have worne , be their shame , and till the eyes of the blinde be opened : and then shee will sit as a scorned whore which every one will adjudge to Damnation . The very sublime Gate of the Holy Trinity , for the Children of God. 24. If you lift up your thoughts and minds , and ride upon the Chariot of the soule , as is before mentioned , and looke upon your selfe , and all creatures , and consider how the Birth of life in you taketh its Originall , and the light of your life , whereby you can behold the shining of the Sunne ; and also looke with your Imagination , without the light of the Sunne , into a huge vast space , to which the eyes of your body cannot reach : and then consider what the cause might be that you are more Rationall than the other Creatures , seeing you can search what is in every thing : and consider farther , from whence the Elements , Fire and Aire take their Originall , and how the Fire cometh to be in the Water , and generateth it selfe in the Water : and how the light of your body generateth it selfe in the Water . 25. And then if you be borne of God , you attaine to what God and the Eternall Birth is : for you see , feele , and finde , that all these must yet have a higher roote , from whence they proceed , which is not visible but hidden : especially if you look upon the starry Heaven which endureth thus unchangably , therefore you ought to consider from whence it is proceeded , and how it subsisteth thus , and is not corrupted , nor riseth up above , nor falleth downe beneath , though indeed there is neither above nor beneath there . Now if you consider what preserveth all thus , and whence it is : then you finde the Eternall Birth that hath no beginning , and you finde the Originall of the Eternall Principle , viz. the eternall indissoluble Band : and then secondly , you see the separation ; in that the materiall world , with the Starres and Elements , are out of the first Principle , which containeth the outward and third Principle in it : for you finde in the Elementary Kingdome or Dominion , a cause in every thing , wherefore it is , generateth and moveth as it doth : but you finde not the first cause , from whence it is so : there are therefore q Two severall Principles ; for you finde in the visible things a corruptibility , and perceive that they must have a beginning , because they have an end . 26. And thirdly , you finde in all things a glorious power and vertue , which is the life , growing and springing of every thing , and you finde that therein lyeth its beauty and pleasant welfare , from whence it stirreth . Now look upon an hearb or plant , and consider it , what is its life which makes it grow ? and you shall finde in the Originall , harshnesse , bitternesse , fire , and water , and if you should separate these foure things one from another , and put them together againe , yet you shall neither see nor find any growing , but if it were severed from its own mother that generated it at the beginning , then it remaineth dead ; much lesse can you bring the pleasant smell , nor colours into it . 27. Thus you see that there is an Eternall Roote , which affordeth this ; and if you could bring the colours and vegetation or growing into it , yet you could not bring the smell and vertue into it : and thus you will finde in the Originall of the smell and of the taste , there must be another Principle , which the stock it selfe is not , for that Principle hath its originall from the light of Nature . 28. Now look upon the humane life a little further , you neither see , finde , nor apprehend any more by your sight , than flesh and bloud , wherein you are like other Beasts : secondly , you finde the Elements of aire and fire which r worke in you , and that is but an animall or beastiall life , for every beast hath the same in it , from whence proceedeth the lust to fill them , and to propagate themselves , as all plants , hearbs , and grasse , and yet you finde no true understanding to be in all these living creatures ; for although the Starres or Constellations doe operate in ſ Man , and afford him the senses , yet they are onely such senses as belong to nourishment and propagation , like other Beasts . 29. For the Starres themselves are senslesse , and have no knowledge or perception , yet their soft operation in the water maketh a seething flowing forth , or boyling up one of another , and in the tincture of the bloud , they cause a rising , seeing , feeling , hearing , and tasting . Therefore consider from whence the tincture proceedeth , wherein the noble life springeth up ? That thus becometh sweet from harshnesse , bitternesse , and fire , and you shall certainly finde no other cause of it than the light : but whence cometh the light , that it can shine t in a dark body ? If you say it cometh from the light of the Sunne , then what shineth in the night , and enlighteneth your u senses and understanding so ? that though your eyes be shut , you perceive and know what you doe ? Here you will say , the noble minde doth lead you , and it is true . But whence hath the minde its originall ? You will say , the x senses make the minde stirring ; and that is also true . But whence come they both ? What is their birth or off spring ? Why is it not so with the Beasts ? 30. My deare Reader , if you be able , y breake open all , and looke into the pith , yet you shall not finde it , though you should seek in the Deepe , in the Starres , in the Elements , in all living Creatures , in Stones , Plants , Trees , and in Metalls ; also in Heaven and Earth , you shall not finde it . Now you will say , Where then shall I finde it ? Deare Reader , I cannot so much as lend you the Key that will lead you to it . But I will direct you where you shall finde it ; it lyeth in the third Chapter of the Evangelist S t John ; in these words ; You must be borne anew by water and by the Holy Ghost . This Spirit is the Key , when you attaine it , receive it , and goe before the first Principle , out of which this world and all Creatures are created , and open the first roote , from which such visible and sensible things did spring . 31. But you will say , this is onely God , and he is a spirit , and hath created all things out of nothing . T is very true , he is a Spirit , and in our sight he is as nothing : and if wee had not some knowledge of him by the Creation , wee should know nothing of him at all ; and if he himselfe had not been from all Eternity , there could nothing have ever been . 32. But what doe you thinke there was before the times of the world , out of which the Earth and Stones proceeded , as also the Starres and Elements ? That out of which these proceeded was the Roote : But what is the Roote of these things ? Looke , what doe you finde in these things ? Nothing else but fire , bitternesse , and harshnesse , [ or astringent sournesse ] and these three are but one thing , and hence all things are generated . Now this was but a Spirit before the times of the world , and yet you cannot finde God in these three formes : the pure Deity is a light which is incomprehensible , and imperceivable , also allmighty and all powerfull , where is it then that men may finde God ? 33. Here open your noble minde , see and search further ; seeing God is onely Good , from whence cometh the Evill ? And seeing also that he alone is the life , and the light , and the holy power , as it is undeniably true , from whence cometh the anger of God ? From whence cometh the Devill , and his [ evill ] will ; also Hell-fire , from whence hath that its Originall ? Seeing there was nothing before the time of this world , but onely God , who was and is a Spirit , and continueth so in Eternity : From whence then is the first Materia , or matter of Evill ? For reason giveth this judgement , that there must needs have been in the Spirit of God , a will to generate the source or fountaine of Anger . 34. But now the Scripture saith , The Devill was a holy Angel : and further , it saith : Thou art not a God that willeth evill : and in Ezekiel : As sure as I live , I will not the death of a sinner : this is testified by Gods earnest severe punishing of the Devils , and all sinners , that he is not pleased with death . 35. What then moved the Devill to be angry , and evill ? What is the first matter [ of it ] in him , seeing he was created out of the Originall Eternall Spirit ? Or from whence is the Originall of Hell , wherein the Devils shall remaine for ever , when this world , with the Starres , and Elements , Earth , and Stones , shall perish in the end . 36. Beloved Reader , Open the eyes of your minde here ; and know , that no other [ anguish ] source will spring up in him [ and torment him ] than his own z quality : for that is his Hell out of which he is created and made : and the light of God is his eternall shame , and therefore he is Gods enemy , because he is no more in the light of God. 37. Now you can here produce nothing more , that God should ever use any matter out of which to create the Devill , for then the Devill might justifie himselfe , that he made him evill , or of evill matter : for God created him out of nothing , but meerly out of his owne Essence or Substance , as well as the other Angels : As it is written ; Through him , and in him , are all things : and his onely is the Kingdome , the Power , and the Glory ; and all in him , as the holy Scripture witnesseth : and if it were not thus , no sinne would be a imputed to the Devill , nor men , if they were not eternall , and both in God , and out of God himselfe . 38. For to a Beast , ( which is created out of matter ) no sinne may be imputed ; for its Spirit reacheth not the first Principle ; but it hath its originall in the third Principle in the Elementary and sydereall kingdome , in the corruptibility , and it reacheth not the Deity , as the Devil and the soul of man doth . 39 And if you cannot beleeve this , take the holy Scripture before you , which telleth you , that when man was fallen into sinne , God sent him his own heart , life or light , out of himself into the flesh , and opened the gate of the birth of his life , wherein he was united with God , and being broken off in the light [ part ] ( yet continued in the originall of the first Principle ) he hath kindled that light , and so united himself to man again . 40. If the soul of man were not [ sprung ] out of God the Father out of his first Principle , but out of another matter , he could not have bestowed that highest earnest or pledge of his own heart and light upon him , as himself witnesseth , saying , I am the light of the world , and the life of Man : but he could very well have redeemed or helped him some other way . 41. But what do you think that he brought to man into the flesh when he came ? Nothing else but what Adam and our mother Eve had lost in Paradise : the same did the treader upon the Serpent bring again to the monstrous birth , and delivered man out of that Elementary and Sydereall house of flesh , and set him again in Paradise : of which I will write at large hereafter . 42 If therefore you will speak or think of God , you must consider that he is all : and you must look further into the three Principles , wherein you will finde what God is , you will finde what the Wrath , the Devill , Hell and Sinne are , also , what the Angels , Man and Beasts are , and how the separation or variation followed , from whence all things have thus proceeded , you will finde the creation of the world . 43. Onely ( Reader ) I admonish you sincerely , if you be not in the way of the prodigall , or lost sonne , returning to his father again , that you leave my book , and read it not , it wil do you harm : for the b great Prince will not forbear to deceive you ; because he standeth naked in this book before the children of God , and is exceedingly ashamed , as a man that is put to open shame before all people for his misdeeds : therefore be warned . And if you love and savour the tender delicate flesh still , do not read my book : but if you will not take warning , and a mischief befall you , I will be guiltlesse , blame no body but your self : for I write down what I know at present , for a memoriall to my selfe ; yet God knoweth well what he will do [ with it ] which in some measure is hid from me . 44. Seeing now that we can finde nothing in all Nature , of which we may say , This is God , or here is God , from whence we might conclude , that God might be some strange thing ; and seeing himself witnesseth , that his is the kingdome and the power from eternity to eternity ; and that he calleth himself Father ( and the Sonne is begotten out of the loyns of his Father , ) therefore we must seek for him in the originall , in the Principle out of which the world was generated and created in the beginning : and we can say no otherwise but that the first Principle is God the Father himself . 45. Yet there is found in the originall the most horrible and [ fierce or ] strong birth , viz. the Harshnesse , Bitternesse , and Fire ; of which we cannot say , that it is God : and yet it is the most inward first d source of all , that is in God the Father ; according to which , he calleth himself , an Angry , Zealous , [ or Jealous ] God : and this source ( as you finde before in the first three chapters concerning the originall of the eternall Birth ) is the first Principle , and that is God the Father in his originality , out of which this world hath its beginning . 46. But the Angels and the Devils , as also the soul of man , are meerly and purely , e out of the same Spirit . The Devils and the Angels , in the time of f their bodifying , continued therein : and the soul of man , in the time of the creating of the body , [ is ] breathed in from the Spirit of God , in the * root of the third Principle , and now continueth therein , in eternity , unseparably and unmoveably in the eternall originall Substance or Essence of GOD , and as little as the pure eternall Birth , and the indissoluble band of the Father endeth or vanisheth ; so little also will such a spirit have an end . 47. Yet in this Principle there is nothing else but the most horrible begetting , the greatest anguish and hostile quickning , like a Brimstone-spirit , and is ever the gate of Hell , and the Abysse wherein Prince Lucifer ( at the extinguishing of his light ) continued ; and wherein ( viz. in the same abysse of Hell ) the soul continueth , which is separated from the second Principle , and whose light ( [ which shineth ] from the heart of God ) is extinguished , and for which cause also , at the end of this time , there will be a separation or parting asunder of the Saints of light from the damned , whose g source will be without the light of God. 48. Now we have here shewed you the first Principle , out of which all things take their beginning : and must speak so of it , as if there were a place , or a separable essence , where there is such a kinde of source ; to the end that the first Principle might be understood , so that the eternity , as also the anger of God , sinne , eternall death , the darknesse , ( which is so called in respect of the extinguishment of the light ) also hell-fire , and the Devill might be known and understood [ what they are . ] 49. So I will now write of the second Principle , of the cleare pure Deity , of the h heart of God. In the first Principle ( as I have mentioned above ) is i Harshnesse , Bitternesse , and Fire ; and yet they are not three things , but one onely thing , and they one generate another : Harshnesse is the first Father , which is strong , [ fierce or tart ] very sharp and attracting to it self ; and that attracting is the [ sting ] or prickle , or bitternesse , which the harshnesse cannot endure , and it will not be captivated in death , but riseth and flieth up like a strong fierce substance , and yet cannot remove from off its place : And then there is a horrrible anguish , which findeth no rest : and the birth is like a turning wheel , twitching so very hard , and breaking or bruising as it were furiously , which the harshnesse cannot endure , but attracteth continually more and more , harder and harder ; as when steel and a flint are struck one against another , from which the twinkling flash of fire proceedeth : and when the harshnesse perceiveth k it , † it starteth and sinketh back , as it were dead and overcome : and so when the flash of fire cometh into its mother , the harshnesse , and findeth her thus soft and overcome , then it is much more terrified [ than the harshnesse ] and becometh in the twinkling of an eye white and clear : And now when the harsh tartnesse attaineth the white clear light in it self , it is so very much terrified , that it [ falleth or ] sinketh back as if it were dead and overcome , and expandeth it self , and becometh very thin and [ pliable or ] vanquished : For it s own source was dark and hard , and now is become l light and soft ; therefore now it is first rightly become as it were dead , and now is the water-spirit . 50. Thus the birth getteth an essence that hath sharpnesse from the harshnesse , and sweetnesse , thinnesse , and expansion from the light : and now when the flash of fire cometh into its mother , and findeth her so sweet , thin and light , m then it loseth its own propriety in the qualification , and flieth aloft no more , but continueth in its mother , and loseth its fiery right [ or propriety ] and trembleth and rejoyceth in its mother . 51. And in this joy , in the water-spring , [ or source ] the pleasant n source of the o bottomlesse love riseth up , and all that riseth up there , is the second Principle : for the whole begetting or generating , falleth into a glorious love ; for the harshnesse now loveth the light dearly , because it is so refreshing , chearly and beautifull : for from this pleasant refreshing it becometh thus sweet , p courteous and humble [ or lowly ] and the bitternesse now loveth the harshnesse , because it is no more dark , nor so strongly [ eagerly or fiercely ] attractive to it selfe , but is sweet , milde , pure , and light . 52. And here beginneth the taste , whereby one continually [ trieth , tasteth and ] proveth the other , and with great desire mingle one within another , so that there is nothing but a meer courteous embracing ; thus the bitternesse now rejoyceth in its mother , and strengtheneth it self therein , and for great joy riseth up through all the essences , and declareth to the second Principle , that the loving childe is q born ; to which then all the essences give heed and rejoyce at that dear childe : from whence the hearing ariseth , which is the sixth form where the wheel of the birth standeth in triumph . And in this great joy the birth cannot contain it self [ within its bounds , ] but expandeth it self , flowing forth very joyfully , and every essence [ or substance ] generateth now again a centre in the second Principle . 53. And there beginneth the unfathomable [ or unsearchable ] multiplication ; for the flowing and springing spirit , that proceedeth from the first and second Principle , confirmeth , fixeth and establisheth all ; and in the whole birth it is as a growing or multiplying in one will : and the birth attaineth here the seventh form , viz. the multiplication r into an essence of love : and in this form consisteth Paradise , or the Kingdome of God , or the numberlesse divine birth , out of one onely essence , ſ into all essence . 54 Although here the tongue of man cannot utter , declare , expresse nor fathome this great depth , where there is neither number nor end ; yet we have power to speak thereof as children talk of their father : but to dive into the whole depth , that troubleth us , and disturbeth our souls : for God himself knoweth neither beginning nor end in himself . 55. And now being to speak of the holy Trinity , we must , first say , that there is one God , and he is called the Father and creator of all things , who is Almighty ; and All in All , whose are all things , and in whom and from whom all things proceed , and in whom they remain eternally . And then we say , that he is three in persons , and hath from eternity generated his Sonne out of himselfe , who is his Heart , Light , and Love : and yet they are not two , but one eternall essence . And further we say , as the holy Scripture telleth us , that there is a holy Ghost , which proceedeth from the Father and the Sonne , and that there is but one essence in the Father , Sonne , and holy Ghost , which is , rightly spoken . 56. For behold , the Father is the originall essence of all essences : and if now the second Principle did not break forth and spring up in the birth of the Sonne , then the Father would be a dark t valley . And thus you see , that the Sonne ( who is the Heart , the Love , the brightnesse and the milde u rejoycing of the Father ) [ in whom he is well pleased ] openeth another Principle in his birth , and maketh the angry and wrathfull Father ( as I may say , as to the originality of the first Principle ) reconciled , pleased , loving , and as I may say , mercifull : and he is another [ manner of ] person than the Father : for in his , x centre there is nothing else but meer joy , love , and pleasure : And yet you may see that the Holy Ghost proceedeth from the Father and the Sonne ; for when the heart or light of God is generated in the Father ; then there springeth up ( in the kindling of the light in the fift forme ) out of the y Water-source in the light , a very pleasant sweet smelling and sweet tasted Spirit : and this is that Spirit which in the Originall was the bitter sting or prickle in the harshnesse [ or tartnesse ] ; and that maketh now in this Water-source , many thousand z Centres without number or end ; and all this in the fountaine of the Water . 57. Now you may well perceive that the birth of the Sunne taketh its Originall in the fire ; and attaineth his personality and name in the kindling of the soft , white , and cleere light , which is himselfe , and himselfe maketh the pleasant smell , taste , and satisfaction [ or reconciliation and well-pleasing ] in the Father ; and is rightly the Fathers heart ; and another person : for he openeth and produceth the second Principle in the Father ; and his own Essence is the power or vertue and the light : and therefore his is rightly called the power or vertue of the Father . 58. But the Holy Ghost is not a knowne in the Originall of the Father before the light [ breake forth ] ; but when the soft fountaine springeth up in the light , then he goeth forth as a strong allmighty Spirit in great joy , from the pleasant source of water , and [ from ] the hight , and he is the power and vertue of the source of water , and of the light ; and he maketh now the forming [ shaping figuring ] and Images [ or species , ] and he is the centre in all Essences ; in which [ Centre ] the light of life , in the hight of the Sunne , or heart of the Father taketh its originall . And the Holy Ghost is a severall Person , because he proceedeth ( as a living power and vertue ) from the Father and the Sonne , and confirmeth the b Birth of the Trinity . 59. Now wee pray thus : Our Father [ which are ] in Heaven , hallowed , ( or sanctified ) be thy Name ; and in the first of Genesis it is written ; God created the Heaven out of the midst of the Water : by which is [ meant or ] understood the Heaven of the third Principle : and yet indeed he hath created it out of his own Heaven wherein he dwelleth . Thus you may easily finde , that the Birth of the Holy Deity standeth in the source of Water , and the powerfull Spirit is moreover the former , framer , and fashioner [ or moulder ] therein . 60. Thus now the Heaven in this forming or framing , and the framing and generating out of it in infinitum , or endlesly , is the Paradise of God : as the highly worthy Moses writeth : The Spirit of God moved upon the Water , in the framing [ forming or fashioning ] of the world : This is and continueth so in its Eternity , that the Spirit of God ( in the birth of the Sonne of God ) moveth upon the Water ; for he is the vertue , or power , and out flowing in the Father , out of the kindled c light , [ a ] water , out of the water and light of God. 61. Thus God is one onely undivided Essence , and yet threefold in personall distinction , one God , one will , one heart , one desire , one pleasure , one beauty , one almightinesse , one fullnesse of all things , neither beginning nor ending , for if I should goe about to seeke for the beginning or ending of a [ small dot point punctum ] or of a perfect Circle , I should misse and be confounded . 62. And although I have written here , as if it tooke a beginning ( writing as it were of the beginning [ and first springing ] of the second Principle , and the d birth of the divine Essence ) yet you must not understand it as having any beginning : for the eternall birth is thus , [ without beginning or end , ] and that in the Originalnesse : but I write to the end that man might learne to know himselfe , what he is , and what God , Heaven , Angels , Devils , and Hell are , as also what the wrath of God and Hell-fire is . For I am permitted to write as far as of the Originalnesse . 63. Therefore O childe of Man , consider what thou art in this time , esteeme not so sleightly or poorly of thy selfe , but consider that you remaine in Paradise , and put not out the divine light in you ; or else you must hereafter remaine in the Originall of the source of anger or wrath in the valley of darknesse ; and your noble Image out of God , will be turned into a Serpent and Dragon . 64. For you must know , that as soone as the divine light went out in the Devils , they lost their beauteous forme and Image , and became like Serpents , Dragons , Wormes , and evill Beasts ; as may be seene by Adams Serpent ; and thus it is also with the damned soules . For this wee know in the Originall of the first Principle very well . If you aske how so ; reade this following . A description of a Devill , how he is in his own proper forme , and also how he was in the Angelicall forme . 65. Behold O childe of Man. All the Angels were created in the first Principle ; and by the e flowing Spirit were formed , and bodified in a true Angelicall and spirituall manner , and enlightened from the light of God , that they might encrease the Paradificall joy , and abide [ therein ] eternally : but being they were to abide eternally , they must be figured [ or formed ] out of the indissoluble Band ; out of the first Principle , which is an indissoluble Band : and they ought to looke upon the heart of God , and feed apon the Word of God ; and this food would be their holy preservation , and would make their Image cleere and light ; as the heart of God in the beginning of the second Principle , enlighteneth the Father , ( that is the first Principle ; ) and there the Divine Power , Paradise , and kingdome of Heaven , springeth up . 66. Thus it is with those Angels that continued in the kingdome of heaven in the true Paradise , they stand in the first Principle in the indissoluble Band , and their food is the divine Power , and their Imagination ( or Imagining ) [ in their thoughts and minde ] is the will of the holy Trinity in the Deity : the confirmation [ or establishing ] of their life , will , and doings , is the power of the Holy Ghost , whatsoever that doth in the generating of Paradise , the Angels rejoyce at , and they fing the f joyfull songs of Paradise , concerning the pleasant saving fruit , and eternall birth : all they doe is an increasing of the heavenly Joy , and a delight and pleasure to the heart of God , a holy sport in Paradise , a [ satisfying of the desire or ] will of the eternall Father : to this end their God created them , that he might be manifested , and rejoyce in his Creatures , and the Creatures in him , so that there might be an eternall sport of love , in the centre of the multiplying ( or eternall Nature ) in the indissoluble eternall Band. 67. This [ sport of love ] was spoiled by Lucifer himselfe , ( who is so called , because of the extinguishment of his light , and of being cast out of his Throne ) who was a Prince and King over many Legions , but is become a Devill , and hath lost his beautifull , [ faire , bright , ] and glorious Image . For he as well as other Angels , was created out of the Eternall Nature , out of the eternall indissoluble Band , and [ hath also ] stood in Paradise , also felt and seene the g Birth of the holy Deity , the birth of the second Principle , of the heart of God , and the confirmation of the Holy Ghost : his food should have been of the Word of the Lord , and therein he should have continued an Angel. 68. But he saw that he was a Prince , standing in the first Principle , and so despised the birth of the heart of God , and the soft and very lovely h qualification thereof , and meant to be a very potent and terrible Lord in the first Principle , and would qualifie [ or work ] in the strength of the Fire : he despised the meeknesse of the heart of God : he would not set his imagination therein [ or his thoughts upon it ] and therefore he could not be fed from the Word of the Lord , and so his light went out ; whereupon presently he became a loathsomenesse in Paradise , and was spewed out of his princely Throne , with all his Legions that stuck to him [ or depended on him ] . 69. And now when the heart of God departed from him , the second Principle was shut up to him , and so he lost God , the kingdome of heaven , and all Paradisicall knowledge , pleasure , and joy ; he also presently lost the Image of God , and the confirmation of the holy Ghost ; because he despised the second Principle , wherein he was an Angel and Image of God : thus all things departed from him , and he remained in the i dark valley : and could no more raise his imagination up into God , but he continued in the foure Anguishes of the Originalnesse . 70. And when he raised up his Imagination , then he kindled to himselfe the source or roote of the fire , and then when the roote of the fire did seeke for the water ( viz. the true Mother of the eternall Nature ) it found the sterne [ or tart astringent ] harshnesse , and the mother in the aking death : and the bitter sting [ or prickle ] formed the birth to be a fierce raging Serpent , very terrible in it selfe , rising up in the indissoluble Band , an eternall Eternity , a will striving against it selfe , an eternall despaine of all good [ the bitter sting also formed ] the minde to be [ as ] a breaking striking wheele , having its will continually aspiring to the strength of the fire , and to destroy the heart of God , and yet could never at all be able to reach it . 71. For he is alwayes shut up in the first Principle ( as in the eternall Death ) and yet he raiseth himselfe up continually , thinking to reach the heart of God , and to domineere over it : for his bitter sting in the birth , climeth up thus eternally in the k source of the fire , and affordeth him a proud will to have all [ at his pleasure ] but he attaineth nothing , his food is the l fource of water , viz. the Brimstone-spirit , which is the most aking mother ; from which the indissoluble band is fed and nourished : his refreshing is the eternall m fire , an eternall freesing in the harsh mother : an eternall hunger in the bitternesse , an eternall thirst in the source of the fire : his climeing up is his fall , the more he climeth up in his will , the greater is his fall : like one that standing upon a high clift , would cast himselfe downe into a bottomlesse pit , he looketh still further , and he falleth in further and further , and yet can finde no ground . 72. Thus he is an eternall enemy to the heart of God , and all the holy Angels : and he cannot frame any other will in himselfe . His Angels and Devils are of very many severall sorts , all according to the Eternall Firth : For at the time of his Creation he stood ( in the kingdome of Heaven ) in the point , Locus , or place ( where the holy Ghost in the birth of the heart of God , in Paradise , did open infinite and innumerable Centres ) in the eternall Birth ; in this seate or place , he was n bodified , and hath his beginning in the opening of the o Centres in the Eternall Nature . 73. Therefore ( as is mentioned before in the third Chapter ) when the Birth of life sprung up , every Essence had againe a Centre in it selfe , according to its owne property or quality , and figureth a life according to its Essence , viz. Harshnesse , bitternesse , fire , and sound : and all further according to the ability of the eternall birth , which is p confirmed in the kingdome of Heaven . 74. Seeing then that they stood in Heaven in the time of their Creation , therefore their quality was also manifold ; and all should have been and continued Angels , if the great fountaine Lucifer ( from whence they proceeded ) had nor destroyed them : and so now also every one in his fall continueth in his own Essences , onely the second Principle is extinguished in them : and so it is also with the soule of man , when the light of God goeth out in it : but so long as that shineth therein , it is in Paradise , and eateth of the word of the Lord , whereof shall be clearly spoken in its due place . CHAP. V. Of the third Principle , or creation of the materiall world , with the Starres and Elements ; wherein the first and second Principle is more clearly understood . 1. BEcause I may happen not to be understood clearly enough by the desirous Reader ; and shall be as one that is altogether dumb to the unenlightned , ( for the eternall and indissoluble band , wherein the Essence of all Essences standeth , is not easily nor in haste to be understood ; ) therefore it is necessary that the desirous Reader do the more earnestly consider himself what he is , and from whence his Reason and a Senses do proceed , wherein he findeth the similitude of God , especially if he consider and meditate what his Soul is , which is an eternall uncorruptible Spirit . 2. But if the Reader be b born of God , there is no neerer way for him to come to the knowledge of the third Principle ; then by considering the new Birth , how the soul is new born by the love of God , in the light ; and how it is translated out of the prison or dungeon of darknesse into the light by a second birth . And now if you consider that darknesse wherein it must be without the new birth ; and consider what the Scripture saith , and what every one findeth by experience , that falleth into the wrath of God ; and whereof there are terrible examples ; that the soul must endure irksome torment in it self , in the birth of the life of its own self , so long as it is in the wrath of God : and then that if it be born again , exulting great joy ariseth in it : and thus you finde very clearly and plainly two Principles , as also , God , Paradise , and the kingdome of Heaven . 3. For you finde in the root of the originall of the spirit of the soule , in it self , in the substance of the eternall birth and uncorruptible eternall band of the soul , the most exceeding horrible inimicitious irksome c source , wherein the soul ( without the light of God ) is like all Devils , wherein their eternall source consisteth , being an enmity in it self , a will striving against God [ and goodnesse , ] it desireth nothing that is pleasant or good , it is a climbing up of pride in the strength of the fire , a bitter , [ fierce , odious malice , or ] wrathfulnesse against Paradise , against God , against the kingdome of heaven , also , against all creatures in the second and third Principle , lifting up themselves alone , [ against all this ] as the bitternesse d in the fire doth . 4. Now the Scripture witnesseth throughout , and the new-born man findeth it so , that when the soul is new born in the light of God , then on the contrary it findeth , how very humble , meek , courteous , and cheerly it is , it readily beareth all manner of crosses and persecution , it turneth the body from out of the way of the wicked , it regardeth no reproach , disgrace , or scorn put upon it from the Devill , or Man , it placeth its confidence , refuge , and love in the heart of God ; it is very cheerfull , it is fed by the word of God , in which there is a Paradisicall exulting and triumph , it cannot be [ hurt , or so much as ] touched by the Devill : for it is in its own substance ( wherein it stands in the first Principle of the indissoluble band ) enlightned with the light of God ; and the holy Ghost , who goeth forth out of the eternall e birth of the Father in the heart , and in the light of the heart of God , he goeth forth in it , and establisheth it the childe of God. 5. Therefore all that it doth ( seeing it liveth in the light of God ) is done in the love of God : the Devill cannot see that soul , for the second Principle wherein it liveth , and in which God and the kingdom of heaven standeth , as also the Angels , and Paradise , is shut up from him , and he cannot get to it . 6. In this consideration you may finde what I understand by a Principle : For a Principle is nothing else but a new birth , a new life ; besides , there is no more than one Principle wherein there is an eternall life , that is , the eternall Deity : and that would not have been manifested , if God had created no creatures in himself , ( viz. Angels and Men ) who understand the eternall and indissoluble band , and f how the birth of the eternall light is in God. 7. Thus now herein is understood , how the divine Essence in the divine Principle , hath wrought in the root of the first Principle , which is the begettresse , matrix , or genetrix in the eternall birth in the g Limbus , or in the originall water-spirit : by which operation at last , the earth and stones come forth . For in the second Principle , ( viz. in the holy birth ) there is onely spirit , light , and life ; and the eternall wisdome hath wrought in the eternall h inanimate , genetrix which is void of understanding ( viz. in her own property ) before the originall of the light ; out of which came the i dark Chaos , which in the elevation of Lord Lucifer ( when the light of God departed from him , and the fiercenesse of the source of the fire was kindled ) became hard matter ( viz. stones and earth , ) whereupon followed the gathering together of the earth , as also the spewing out of Lucifer from his Throne , and the creating of the third Principle : and thereupon it followed , that he was shut up in the third Principle as a prisoner , expecting henceforth the [ judgement or ] sentence of God. Now whether it be not a shame , disgrace , and irksomnesse to him to be so imprisoned between Paradise and this world , and not to be able to comprehend either of them , I propound it to be considered . 8. Thus now if we will speak of the third Principle , viz. of the beginning and birth of this world ; then we must consider the root of the genetrix , or begettresse , seeing every Principle is another birth , but out of no other essence ; and so we may finde , that in the first Principle in the indissoluble band ( which in it self is inanimate , and hath no true life , but the k source of the true life is born by the moving spirit of God , which from eternity hath its originall in the first Principle , and goeth forth from eternity in the second Principle , as in the birth of the heart or Sonne of God ) the matrix of the genetrix is set open , which is originally the l harshnesse ; yet in the light it is the soft mother of the water spirit . Thus it is seen & found clearly and plainly before our eyes , that the Spirit of God hath wrought there in the matrix , so that out of the incomprehensible Matrix , ( which is but a Spirit ) the comprehensible and visible water is proceeded . 9 Secondly , you [ may ] thus see the separation clearly by the starres and fiery Heaven , that the eternall separation [ or distinction ] is in the eternall matrix : for you may see that the starres and the fiery heaven , and the watery , the aiery , and earthly , are generated out of one mother , that they qualifie with , [ or have influence upon ] one another , and that the birth of their substance is in one another , also that one is the case or vessell to hold the other in , and yet they have not one and the same [ property ] qualification [ or condition . ] Thus here in the separation you [ may ] know , that the eternall matrix hath a separation in it selfe , as is mentioned before in the third chapter concerning the eternall birth of the four anguishes , where the fire is generated between Harshnesse and Bitternesse , and the light in the flash of fire , and so every source retaineth its , own due . 10. Understand it thus , as the Spirit moved this Matrix , so the matrix wrought , and in the kindling from rhe Spirit of God in the fift form of the matrix , the fiery heaven of the Constellations did exist , which is a meere Quinta essentia , or Quintessence , born in the fifth form of the matrix , in which place the light hath its originall : out of which at last the Sunne is born [ or brought forth , ] wherewith the third Principle becometh opened and manifested , which [ Sun ] now is the life in the third Principle , and the opener of the life of every life in the matrix , in this place , or Locus ; as the heart of God in Paradise in the immateriall heaven and birth , openeth the eternall power of God , wherein the eternall life continually springeth up , and wherein the eternall wisdome continually shineth . Thus also the light of the Sunne ( which is sprung up in the inanimate matrix ) by the [ flowing , hovering , or ] moving spirit in the matrix , openeth the third principle of this materiall world , which is the third and beginning Principle ; which as to this forme taketh an end , and returneth into its m Ether in the end of this n enumeration , as the Scripture witnesseth . 11. And then all in this third Principle remaineth again in the first matrix ; onely that which hath been sown in this Principle , and that hath its originall out of Paradise , out of heaven , and out of the second Principle ( viz. Man ) that continueth eternally in the matrix . And if he have in this [ lifes ] time atrained the second Principle , so that he is born therein ; it is well with him : but if he have not , then he shall remain still eternally in the matrix , yet not o reach the light of God. 12. Now I know very well , that I shall not onely in part be as it were dumb or obscure to the desirous Reader , but also tedious , and he will be somewhat troubled at me ; in that I have written of the eternall mother ( wherein the divine essence standeth ; ) and that I now write , that this matrix is p inanimate and void of understanding , out of which also a Principle void of understanding is generated ; as is plain before our eyes , that in this world there is no true understanding either in the Starres or in the Elements ; and also in all its creatures there is but an understanding to qualifie [ or to operate ] to nourish it self , and to increase , as the matrix in it self is . 13. Hereupon you are to know , that the matrix in the second Principle ( which yet hath its originall and eternall root in the first Principle , ) is but meerly an eternall , beginninglesse , soft [ or meek ] spirit , which hath no such fiery q intolerable light , but all there is pleasant and cheerfull , and the eternall originall matrix is not known there ; but the soft light of the heart of God , maketh all courteous and cheerfull . 14 Therefore also the spirit which goeth forth in the soft matrix , is the Holy Ghost : and God dwelleth in himself , and he calleth himself an Angry , Zealous [ or Jealous ] God , onely according to the most originall matrix , which is not manifested in Paradise : and in the beginning also it was forbidden to man , to eat of the fruit [ of ] good and evill , from the most originall matrix : neither should man have known this most originall matrix , if he had not imagined [ thought or longed ] after it , and eaten of the fruit thereof , whereby the Matrix presently took hold of him , captivated him , [ acteth or ] qualifieth in him , nourisheth and also driveth him , as is plaine before our eyes . 15. And thus you are to know , that the second Principle hath it [ in its power , ] and there onely is wisdome and understanding ; also therein now is the omnipotence [ almightinesse ] : and this third Principle is the seconds proper own , not seperate , but one essence in it [ and with it ] all over , and yet there is a birth between them , as may be seen , by the Rich Man and Lazarus , Luk. 16. the one being in Paradise , and the other in the most Originall Matrix , or Hell. 16. And therefore God [ created or ] generated the third Principle , that he might be r manifested by the materiall world : he having created the Angels and Spirits in the second Principle in the Paradisicall world ; they could thereby understand , the eternall ſ Birth in the third Principle , also the wisdome and omnipotence of God , wherein they could behold themselves , and set their Imagination meerly t upon the heart of God , in which * forme they could remaine in Paradise , and continue to be Angels : which the Devils have not done , but they meant to rise up in the Matrix , and domineere in great power over Paradise , and all Angelicall u Regions , upon which they fell out of Paradise : and besides were driven out of their place ( or Locus ) into x restraint , so that the Matrix of this world also holdeth them captive . 17. For the y Locus or space of this world was their Angelicall [ Dominion or ] Kingdome where they were , in the place of this world . 18. But though wee speake of the Paradisicall Essence , and also of the principle of this world , of its power and wonderfull birth , and what the Divine and Eternall Wisdome is , yet it is impossible for us to utter and expresse it [ all ] : for the z Lake of the Deepe can be comprehended in no Spirit ( whether it be Angel or Man ) : therefore the innumerable Eternall a Birth and Wisdome maketh a wonderfull eternall joy in Paradise . This innumerable power and wisdome , may now also be knowne by us men , in the third Principle ; if we will take it into our consideration ; if we looke upon the Starry Heaven , the Elements and living Creatures , also upon trees , hearbs , and grasse , wee may behold in the materiall world , the similitude of the Paradisicall incomprehensible world : for this world is proceeded out of the first roote , wherein stand both the materiall , and also the Paradisicall spirituall world , which is without beginning or transistorinesse . 19. And now if wee meditate and consider of the Originall of the foure Elements , wee shall cleerly finde , see , and feele the Originall in our selves , if we be men and not beasts , full of malice and gainsayings against God and the b Matrix of this world : for the Originall is as well knowne in man , as in the Deepe of this world : although it seemeth wonderfull to the unenlightened Man , that any should [ be able ] to speake of the originall of the Aire , Fire , Water , and Earth , as also of the Starry Heaven : he supposeth this impossible to be knowne : thus he c swimmeth in his own Mother , and desireth not to know it : neither was it good for man to know it : but since the Fall of Adam hath cast us headlong into it , it is highly necessary for us to know it , that wee may flie from the beastiall Man , and learne to know the true Man. 20. And if you open the eyes of your minde , you will see that fire is in water , as may be seene in a storme of Lightening , and yet it is no durable fire , though it be true fire , which setteth houses on fire , and burneth them : so also you may see that there goeth forth from it a mighty forcible aire , and that they are in one another , and besides you see that water is generated in the storme . 21. But you will not finde this roote here , you must looke into the d Matrix , and there it is wholly manifest , and you may know it in all things , for the Matrix of this world standeth in the eternall Matrix , from which , Paradise and the kingdome of Heaven hath its Originall . Now as the Eternall Matrix is a Birth that goeth forth , where , in the Originall there is harshnesse , darknesse , hardnesse , and anguish : so you may see , that when the Spirit of God hath e kindled the inward Matrix , then it becometh stirring , working , and active . 22. For there is in the Originall , first , f harshnesse , which attracteth , shutteth up , maketh darknesse , and sharpe cold : but the tartnesse cannot endure the attracting : for the attracting in the cold , maketh in the bitternesse a sting [ or prickle ] which rageth and resisteth against the hard death , but not being able to come away out of the tartnesse , ( being its Mother wherein it standeth ) therefore it rageth very horribly , as if it would breake the harshnesse [ in pieces ] : it flieth out upwards and sidewayes , and yet findeth no rest , till that the Birth of the harshnesse fall into an aking horrible essence , like a Brimstone Spirit , very rough , hard , stinging in it selfe [ or kindling in it selfe ] like a whirling wheele , and that the bitternesse flie up very swiftly , from whence proceedeth a twinckling flash ; at which the darke harshnesse is terrified , and sinketh backe as vanquished . And so when the bitternesse findeth the mother overcome , and as it were halfe dead , or soft , [ or meeke , ] it is terrified more than the mother : But the skreek or terrour being past in the harsh mother , which is now halfe dead or soft , [ pliable or meeke ] then the bitternesse looseth its terrible right [ or property ] and becometh white , light , and cleere : and thus is the kindling and birth of the Fire , as is mentioned before . 23. Deare Reader , account not this ridiculous ; that this birth ( which also is just so in the g beginning of your life ) may not trouble or confound you : and observe it further . 24. When God in the first Matrix moved himselfe to create , and created the Angels , he created them in Paradise , in the light holy Matrix , ( which is this and no other ) but the Matrix with its fiery , dark , and harsh bitter property , remained altogether hidden : for the light of God from eternity preserved it , and kept it pleasant , cleare , and bright : But when God moved himselfe to create , then it became manifested : for the Angels were created out of the indissoluble Band , out of the Matrix , and were bodified from the moving Spirit of God. 25. Now when God had created great potent princely Angels , and that in the place of the fourth forme in the Matrix , where the source of Fire hath its originall ; they stood not , neither did they cast their h imaginations forward into the fift forme , wherein the sprouting forth of Paradise consisteth ; but they cast their Imaginations back into themselves , and formed [ or created ] a will [ or purpose ] in the Matrix , to domineere in the fire over the light of God and Paradise . For the fiery Matrix ( viz. the abysse of Hell ) moved it selfe in the creation so hard , that Lucifer ( that great Prince ) hath formed his will out of it , and is continued therein , supposing that so he should be a Great and terrible Lord in his whole place [ of Dominion . ] 26. Thus the Devill moved the Matrix , and the fiery forme moved the Devill ; for i that also would be creaturely , as [ well as ] all the other formes in the Matrix , which yet was opposite to the fift forme in the Matrix , where in the meeke and cleere light , the pleasant source of love springeth up , wherein the second principle standeth eternally . 27. When this storme was in the Creation ( in the first Principle ) the Matrix became very big [ or much impregnated ] and kindled : and every forme in the Matrix wrought [ stirred or acted ] . But because the anger and the wrath had there elevated it selfe , and that this place could not thus subsist in Paradise , therefore God moved this place yet more in the Matrix , which was yet the more kindled , where then is to be the Devils Bath , [ repository or dwelling place ] , and the fourth forme stood in the flash of the fire , which reflected back into the mother , and k found the Spirit of God in the forming [ or creation ] , where in a moment [ that fourth forme ] lost its wrathfull [ smart , fierce property , authority , or ] right , and became in great joy , white , cleere , and l light ; and in this place [ or thing consisteth or ] standeth the Fiat , by which God created Heaven and Earth : for before the fiat , the third Principle was not manifested , but there was meerly Paradise in the place of this world . 28. But God seeing that the great Prince Lucifer would domineere in the Matrix , in the strength of the fire in his place , therefore he shut up the fift forme in the Matrix of Paradise from him , for it is shut up both in its inward corporeall forme , and outwardly also . 29. For when the Matrix became thin again , dead and vanquished , from the risen light , then the materiall [ Matrix ] turned to water , as wee may perceive ; and in this kindling before the light of the Sunne ( when the Matrix was still in the harsh fiercenesse ) the Matrix attracted , that which was wrought , together into a water-spirit , out of which came the rocky cliffs , stones , and the dark earth , which before the time of the Creation was but a n Chaos : and in that time sprung forth the third Principle , the fiery Heaven , in the fift forme in the Matrix ; by the fiat , which the Father spake through his heart or Son , by and in the going forth of his Spirit : who there , o upon the Matrix in the fift forme , framed the fiery Heaven , as the highly worthy Moses hath cleerly written of it : for the Matrix , is the water-spirit in the originall , in the first forme : and now when it became materiall in the place of this world , then the Spirit moved upon the Water in the heavenly Matrix , which is immateriall , ( from whence the materiall water is generated ) and so formed the Creatures . 30. Thus in this springing up [ or going forth ] the materiall Matrix was extinguished , and the wrathfulnesse [ tartnesse or fiercenesse ] is come in the stead thereof ; And the Devill remained in the originall of the Matrix ( which cannot be altered in Eternity ) between Paradise and this world , in the dark Matrix ; and with the creation of the Earth , he was thrust downe from his high Throne [ or seate , ] where now the fiery starry Heaven is . CHAP. VI. Of the Separation in the Creation , in the third Principle . 1. IF ye consider of the a Separation and the springing forth in the third Principle of this world , how the starry Heaven should spring up : and how every Starre hath a peculiar forme and property in it selfe , in every of which a severall Centre is observed , so that every one of them is fixed [ or steady ] and master [ or guider ] of it selfe , and that every one of them ruleth in the Matrix of this world , and b worketh and generateth in the Matrix after their kinde . And then afterwards if wee consider the Sunne , which is their King , heart , and life : without whose light and vertue , c they could neither act nor effect any thing , but remain in the hard dark death ; and this world would be nothing ( but a fierce rough hardnesse . ) And further , if we consider the elements of fire and water , [ and observe ] how they continually generate one in another , and then how the constellations doe rule in them , as in their own propriety : and also consider what the mother is , from whence all these things must proceed , then we shall come to see the separation , and the eternall mother , the d genetrix of all things . 2. Nay , we have it clearly and plainly to be seen in our selves , and in all things , if we would not be so mad , blinde , and self-conceited , and would not be so drawn and led by a e School-boy ; but did stick close to the Schoolmaster himselfe , who is the master of all masters ; for we see indeed that all things spring out of the eternall mother : and as she is in her own birth , so she hath generated this world , and so is every creature also generated . And as that [ mother ] is in her springing forth in multiplication , where every fountain [ or source ] hath another centre in it from the genetrix , and a separation [ or distinction ] but undivided and not asunder : so also this world is generated out of the eternall mother , which now is such another genetrix , and yet is not separated [ or sundred ] from the eternall f mother , but is come to be in a materiall manner , and it hath through the Sun attained another light and life , which [ light and life ] is not the wise master himselfe , but the wise master ( who is God ) he keepeth that light and life , so that it standeth and continueth in the eternall matrix , and yet it is not the eternall wisdome it selfe . 3. Now because this birth [ of the Sun ] hath a beginning through the will of God , and entreth again into its g Ether , therefore it hath not the vertue or power of the wisdome ; but it continually h worketh according to its kinde , it vivifieth and killeth : what it doth it doth , [ not regarding whether it be ] evill , crooked , lame , or good , beautifull or potent , it causeth to live and to dye , it affordeth power and strength , and destroyeth the same again ; and all this without any premeditated wisdome : whereby it may be perceived , that it is not the divine providence and wisdome it self , as the heathens did suppose , and did foolishly relye upon the vertue thereof . 4. But if we would see the ground thereof , we must onely look upon the first mother in her birth , and so we shall see and finde it all : For as the first mother ( considering her in the originall without the light ) is soure , [ or harsh ] dark , hard , and cold , and yet there is the i water-spirit in the bringing forth : Thus you may finde ( when the materiall world sprung up ) that God then on the first day created the heaven and the earth . 5. Now the heaven cometh out of the soure matrix , which in the Paradisicall [ heaven ] is the water-spirit : and out of that Paradisicall [ water-spirit , or matrix ] the materiall [ heaven or matrix ] is created ; as Moses writeth , that the heaven was created out of the midst of the waters : and it is very right . And also in that very houre the earth and the stones , and all metals ( the matrix of this world being yet dark ) were generated out of the matrix . 6. For when the matrix was stirred , and that Lord Lucifer would domineere in the fire , then the dark matrix attracted all that was wrought in the k birth , together ; from whence earth , stones , metals , brimstone and salt did proceed : hereby the kingdome of Prince Lucifer was shut up , and he remained in the inward centre captivated in the outward . 7. But the vertue which was in the matrix , was that which could effect such things in the matrix : for a stone is nothing else but a water , l mercury , salt , and brimstone , wherein an oyle is hidden . Now the birth of the matrix hath such a form in its eternall Essence , and m birth of its life . For first , there is the harshnesse [ or sournesse ] fiercenesse [ or eager strongnesse ] and hardnesse , from whence the cold proceedeth . Now the sournesse [ or harshnesse ] attracteth and sharpneth the cold ; and in its attracting it maketh the bitter sting [ or prickle ] which pricketh and rageth , and cannot endure the hard attracting , but vexeth like a furious madnesse , it riseth up and rageth , and becometh like a brimstone-spirit . 8. And in this form in the wrath [ or fierce strongnesse ] in the watry soure mother , the soure bitter earth , brimstone and salt , is generated , before the kindling of the Sunne in the matrix that is void of understanding . But the separation that is in it , is caused from the births standing in great anguish , and from its desiring the separation in the birth : for the bitternesse agreeth not with the harshnesse [ or sournesse , ] and yet they are as mother and sonne , and as members one n of another : and it must be so , or else nothing could be ; for it is the eternall band , and the originall of life . 9. Moreover , when the bitternesse rageth , riseth up , and o vexeth in the [ soure ] harsh mother , then it falleth into a glimmering flash most terribly : in this form the Mercurius , or venome , or poyson , is generated . For when the matrix perceiveth this flash of fire in its dark soure form , then it is terrified , and becometh dead in her hard soure property . And in this place death , poyson , p withering and corruption are generated in the matrix , and also the noble life in the Mercurius , and in the springing up of the third Principle . 10. And further , when the horror [ or crack or skreek ] of the fire is come into its harsh mother , and hath thus overcome its mother , then it selfe is much more terrified , for there it loseth its fierce or strong property , because the mother [ hath ] attained another q source ; and out of the horror of the fire a r brightnesse is come to be ; in which in the inanimate matrix , the Materia , [ or matter ] in the midst of the horror [ or crack ] is come to be a soft and bright s mixt matter , viz. from the crack of the light [ is prococeeded ] Gold , Silver , Copper , Tin Lead , , &c. according as every place in the matrix stood in the wrastling centre . 11. For the birth in the whole space of this world ( as farre as Lucifers kingdome did reach ) was thus ; and therefore there is much different kinde of earth , metals , and other things in one place than in another . And it is plain before our eyes , that all metals are mixt , which proceedeth from the t bringing forth in infinitum ; which we well understand and see , but cannot utter , nor dare we speak it , for it troubleth us , and it reacheth into the Deity , which is without beginning , and eternall : therefore the creature must let it alone upon pain of the losse both of its reason and sense . 12. But to declare this further ; when the matrix stood thus in the birrh , where the matter of the earth was generated , then the matrix with the kindling , became water : you must understand it aright , not wholly in substance , but it hath generated the earth , stones , and metals , and yet the matrix continueth still , so also the water still continueth in the killing and overcoming ; whereby the materiall world took beginning , where the globe of the earth was drawn together in this moving , and standeth in the middle of the Circle from above and from beenath as a point [ or punctum . ] 13. And there in the centte in the Paradisicall matrix , and in the Paradisicall heaven , the Spirit of God stood in his own eternall seat , neither did it depart from thence ; and moved upon the materiall water with the Fiat , and there formed the heaven , which was created out of the midst of the watry matrix , and he separated the root of the darknesse from the light in the matrix ; in which darknesse the Devils remained , and they have not comprehended the matter in the matrix , nor the new light , which sprung up in the matrix , and so with this creation and separation , the length of one day was finished , and out of beginning and end , and morning and evening was the first day , as Moses writeth . 14. But that we may so speak of the heaven , that the reader might come to understand what that [ heaven ] is which God then created ; [ consider ] what Moses writeth of it : God made a Firmament between the waters , and separated the water beneath the Firmament from the waters above the Firmament , and the Firmament he called Heaven , which is very right : but hitherto it hath been very ill understood . 15. Now observe , the Heaven is the whole Deep , so farre as the Ethera , or Skies have u given up themselves to the birth of this world , and that heaven is the matrix , out of which earth , stones , and the materiall water is generated . And there God separated the materiall water from the matrix : and here it is very plainly discerned , that the materiall water is as it were deaded , or hath death in it : for it could not abide in the x moving mother , but was created [ to be ] upon the globe of the earth , and God called it Sea : [ Méer : ] in which [ word ] is understood in the language of Nature , as it were a springing [ or growing ] in death , or a life in y corruption : z although nerein I shall be as one that is dumb to the Reader , yet I † know it very well , and I am very well satisfied therewith : but because the bestiall man is not worthy to know it , therefore I will not here cast the Pearle before the Swine : but for the children of God , which will he benefited by it ; the Spirit of God will certainly teach and instruct them in it . 16. Now when the heaven became cleare [ or pure ] and cleansed from the earth and the dark mist [ or dust ] in the concretion [ or driving together , ] then in the matrix of the heaven there was the three Elements , Fire , Aire , and Water , which are three in one another , in one mother ; and that mother is here called the Heaven , therefore henecforward in my writing , I shall use the word Heaven in stead of the word Matrix . 17. For the Heaven is the Matrix , and is called Heaven , because of the separation ; because the fifth essence of Heaven is severed , and set in the higher Heaven , where the Matrix is more firery , as it is properly , understood in the language of Nature , and is plain before our eyes . But here the quality , birth and property of the heaven ought to be described , because the foure Elements sprung out of it , as out of their mother ; and because the vertue of every life consisteth therein , therefore the originall of the foure Elements must be described , wherein it will first truly be understood what the Heaven is . CHAP. VII . Of the Heaven and its eternall Birth and Essence , and how the foure Elements are generated : wherein the eternall band may be the more and the better understood , by meditating and considering the materiall world . The Great Depth . 1. EVery Spirit seeth no further then into its mother , out of which it hath its originall , and wherein it standeth : for it is impossible for any Spirit in its own naturall power , to look into another principle , and behold it , except it be regenerated therein : But the Naturall man , who in his fall was captivated by the matrix of this world , whose naturall spirit a moveth between two principles , viz. between the Divine and the Hellish , and he standeth in both the gates , into which principle he falleth , there he cometh to be regenerated , whether it be as to the Kingdome of Heaven , or the Kingdome of Hell : and yet he is not able in this [ life ] time to see either of them both . 2. He is in his own essence and substance a twofold man : For his soule ( in its own substance ) is out of the first Principle , which from eternity hath no ground nor beginning ; and in the time of the creation of man in Paradise , or the kingdome of heaven , the soule was truly b bodified by the Fiat in a spirituall manner ; but with the first vertue [ or power ] which is from eternity , in its own first vertue or power it hath remained inseparably in its first root , and was illustrated [ or made shining bright ] by the second principle , viz. by the heart of God : and therewith standing in Paradise , was there by the moving Spirit of God , breathed into the matrix of the third Principle , into the starry and Elementary man ; and now therefore he may understand the ground of heaven , as also of the elements and of hell , as farre as the light of God shineth in him ; for if that light be in him , he is born in all the three Principles : but yet he is onely a spark risen from thence , and not the great source , or fountain , which is God himselfe . 3. And therefore it is that Christ sayth : If you had faith as a grain of Mustard-seed , you might say to the mountain , Cast thy selfe into the sea , and it shall be done . And c in this power men have raised the dead , and healed the sick , by the word , and the vertue and power of the Spirit , or else they could not have been able to have done such things , if they had not stood in the power of all the three Principles . 4 For the created Spirit of man , which is out of the matrix of this world , that ruleth ( by the vertue of the second principle in the vertue of the light ) over and in the vertue of the spirit of the starres and elements very mightily , as in that which is its proper own . But in the fall of Adam we lost this great power , when we left Paradise , and went into the third Principle , into the matrix of this world , which presently held us captive in restraint : But yet we have the knowledge [ of that power ] by a glance [ or glimmering ] and we see as through a dim or dark glasse , the eternall d birth . 5 And although we move thus weakly or impotently in all the three births , and that the gate of Paradise is so often darkned to us , and that the Devill doth so often draw us into the hellish gate , and that also the elements do cover the e sydereall gate , and wholly cloud them , so that we oftentimes move in the whole matrix , as if we were deafe , dumb , or half dead , yet if the Paradificall light shineth to us , we may very well see into the mother of all the three principles : for nothing can hinder us , the threefold spirit of man seeth every form and quality in its mother . 6 Therefore though we speak of the creation of the world , as if we had been by at present , and had seen it , none ought to marvell at it , nor hold it for impossible . For the Spirit that is in us , which one man inherits from the other , that was breathed out of the eternity into Adam , that same spirit hath seen it all , and in the light of God it seeth it still : and there is nothing that is farre off , or unsearchable : for the eternall birth , which standeth hidden in the centre of man , that doth nothing [ that is ] new , it knoweth , worketh and doth even the same that ever it did from eternity : it laboureth for the light and for the darknesse : and wotketh in great anguish : but when the light shineth therein , then there is meere joy and knowledge in its working . 7 So that when the heaven , and the birth of the elements are spoken of , it is not a thing afarre of , or that is distant from us , that is spoken of ; but we speak of things that are done in our body and soule : and there is nothing nearer us than this birth : for we live and move therein , as in the house of our mother , and when we speak of heaven , we speak of our native countrey , which the enlightned soule can well see , though indeed such things be hidden from the body . 8 For as the soule of man moveth and swimmeth between the vertue of the Starres and Elements , so the created heaven also moveth between Paradise and the kingdome of Hell , and it swimmeth in the eternall matrix : its limit reacheth as farre as the Ethera [ skies or receptacle ] hath yeelded it selfe up to the creation , so farre as the kingdome of Luciser did reach , where yet no end is to be found : for the vertue or power of God is without end ; but our sense reacheth onely to the fiery heaven of the Starres , which are a f propagation in the fifth form of the eternall Mother ( or a Quinta essentia ) wherein the separation in the time of the third Principle ( or in the beginning of this world ) the vertue or power of the matrix was g separated , where now the separation is thus movind : and then every essence in the propagation in the manifold centres of the Starres , have a h longing desire one after the other , and a continuall will to infect [ impregnate or mix influences : ] and the one essence , or vertue , is the i meat and drink , as also , the chest [ case or ] receptacle of the other . 9 For as in the Paradificall principle the holy Ghost in the Trinity of the Deity , continually goeth forth , & floweth very softly , immoveably , and imperceptably , as to the Creature , and yet formeth and fashioneth all in the Paradisical matrix , so also doth the third Principle . After that the Matrix became visible and materiall , every vertue in the matrix hath had a great attractive longing towards one another , a continuall springing , blossoming , and fading again like a bud , or some boyling seething matter , wherein the sournesse , coldnesse , and [ eager fierce ] strongnesse attract without ceassng ; and this attracting , prickle [ or sting ] stirreth alwayes without ceasing , and striveth [ or resisteth ] so , that the soure matrix , ( because of the inward , hellish , or most originall matrix ) standeth continually in anguish , with a great desire of the light , which it espyeth in the root of the fire , and is continually affrighted at it , and becometh milde , soft , and materiall : whereby the Elementary water is continually generated . 10 In this manner you must understand the foure elements , which yet are not foure divided things , or essences , but one onely essence : and yet there are foure differences , or distinctions , in this birth ; and each element lieth in the other as in a chest , and it is its receptacle , also it is a member therein . Understand and consider the ground aright , which followeth . The k sournesse is the matrix , and a cause of all things , which in its own substance is very dark , cold , and as nothing : but the eternall Deity being there , and speculating or beholding it selfe in the sournesse ; therefore the dark sournesse is desirous after the Divine vertue , and attracteth ; although there is no life or understanding in the sournesse , yet it is the ground of the first essence , and the originall whence somwhat cometh to be : Here we can search no further into the ground of the Deity , for it troubleth [ disturbeth or confoundeth ] us . 11 Now the sournesse ( in its lust or great longing [ or panting ] after the light ) attracteth continually , and in its own substance it is nothing else but a vehement hunger very dry , and as [ a vacuum or ] nothing at all , a desiring will , as the darknesse after the light : and its hunger , or attracting , maketh the bitternesse ; the woe [ or lamentation that it cannot be satiated or mollified , from whence the anguish ariseth , so that the will , or prickle [ or sting ] is rub'd [ or l struck ] in it selfe , from the lust of the desiring , and it will not yeeld it selfe to the dark nothing , or dead will ; but setteth its desire and anguish , and also it s [ eager or ] strong will so very hard towards the hidden light of God , that thereby the will becometh a twinkling flash , like a sparkling or m crackling fire , whereby the sournesse , that is so very aking , is continually filled , and as it were deadned , whereby the soure spirit cometh to be soft , sweet , and materiall , even water . 12 But the bitternesse being so very much assrighted at the flash of fire in the sournesse , it catcheth its mother ( the sournesse ) which is become materiall from the crack , and flieth out , and is clouded or n swelled from the materiall sournesse , as if it also were materiall , and moveth , and strenghtheneth it selfe continually in the mother : and that is the element called Aire in this world , which hath its originall in the watry mother ; and the water hath its originall from the aire , and the fire hath its originall from the longing anguish ; and the earth and stones took their beginning in the strong attraction at the fall of Lucifer , when the sournesse was so fierce , strong , rising and attractive , which attraction is stopped again by the light in the third principle . 13 Thus it may very plainly be understood , that the light of God is a cause of all things , and you may hereby understand all the three Principles : For if the power , vertue , and light of God were not , then there would be also no attractive longing in the dark eternity , and also the soure desire ( which is the mother of the Eternity ) would be nothing at all ; and it may be understood , that the Divine vertue shineth in every thing , and yet it is not the thing it selfe , but the Spirit of God in the second principle ; and yet the thing is his Ray [ glance or lustre ] which thus proceedeth from the longing , or attracting will. But now the Heart of God is in the Father [ in ] the first will , and the Father is the first desiring or longing after the Soone , and the Sonne is the vertue and o light of the Father , from whence the eternall nature becometh alwayes longing ; and so from the heart of God , in the eternall dark matrix [ it ] generateth the third principle . For p so God is manifest , but otherwise the Deity would remain hidden eternally . 14 Now therefore we say ( as the Scripture informeth us ) that God dwelleth in heaven : and it is the truth . Now mark , Moses writeth , that God created the heaven out of the midst of the waters , and the Scripture sayth , God dwelleth in heaven ; therefore we may now observe , that the water hath its originall from the longing of the eternall Nature after the eternall light of God ; but the eternall Nature is made manifest by the longing after the light of God , as is mentioned before : and the light of God is present every where , and yet remaineth hidden to Nature : for Nature receiveth onely the vertue of the light , and the vertue is the Heaven wherein the light of God dwelleth and is hidden , and so shineth in the darknesse : The water is the Materia , or matter that is generated from the heaven , and therein standeth the third , which again generateth a life and comprehensible essence , or substance , out of it selfe , viz. the elements and other creatures . 15 Therefore , O noble Man , let not Antichrist and the Devill be foole you , who tell you that the Deity is afarre off from you , and direct you to a heaven that is situated farre above you ; whereas there is nothing nearer to you than the heaven is : you onely stand before the doore of heaven , and you are gone forth with Adam out of the Paradisicall heaven into the third Principle : yet you stand in the gate , doe but as the eternall mother doth , which by great desiring and q longing after the Kingdome of God , attaineth the Kingdome of heaven , wherein God dwelleth , wherein Paradise springeth up ; doe you but so , set all your desire r upon the heart of God , and so you will passe in by force , as the eternall mother doth : and then it shall be with thee as Christ sayd : The kingdome of heaven suffereth violence , and the violent take it by force : so you shall make to your selfe friends in heaven with your unrighteous Mammon , and so you come to be the true similitude and Image of God and his proper own : for , all the three principles with the Eternity are in you , and the holy Paradise is again generated in you , wherein God dwelleth : then where will you seek for God ? seek him in your soule onely , that is proceeded out of the eternall Nature , wherein the ſ Divine Birth standeth . 16 O that I had but the pen of man , and were able therewith to write down the Spirit of knowledge : I can but stammer of the great mysteries like a childe that is beginning to speak ; so very little can the earthly tongue expresse what the Spirit comprehendeth and understandeth ; yet I will venture to try whether I may procure some to goe about to seek the pearle , whereby also I might t labour in the works of God in my Paradisicall garden of Roses : for the longing of the eternall u matrix driveth me on to write and exercise my selfe in this my knowledge . 17 Now if we will lift up our mindes , and seek after the heaven wherein God dwelleth ; we cannot say that God dwelleth onely above the starres , and hath inclosed himselfe with the firmament which is made out of the waters , into which none can enter except it be opened ( like a window ) for him ; with which thoughts men are altogether befooled [ and wilderd : ] neither can we say ( as some suppose ) that God the Father and the Sonne are onely with the Angels in the uppermost inclosed heaven , and rule onely here in this world by the holy Ghost , who proceedeth from the Father and the Sonne . All these thoughts are voyd of the very knowledge of God : for then God should be divided and circumscriptive , like the Sunne that moveth aloft above us , and sendeth its light and vertue to us , whereby the whole deep becometh light and active all over . 18 Reason is much befooled with these thoughts ; and the kingdome of Antichrist is begotten in x these thoughts , and Antichrist hath by these opinions set himselfe in the place of God , and meaneth to be God upon earth , and ascribeth y Divine power to himselfe , and stoppeth the mouth of the Spirit of God , and will not heare him speak : and so strong delusions come upon them that they beleeve the Spirit of lyes , which in hypocrisie speaketh strong delusions , and seduceth the children of Hope , as S t Paul witnesseth . 19. The trve Heaven , wherein God dwelleth , is all over , in all places [ or corners ] even in the middest [ or Centre ] of the Earth : He comprehendeth the Hell where the Devils dwell , and there is nothing without God. For wheresoever he was before the Creation of the world , there he is still , viz. in himselfe ; and is himselfe the Essence of all Essences : All is generated from him , and is originally from him : and he is therefore called God , because he alone is the Good , the Heart , or [ that which is ] Best : understand , he is the light and vertue [ or power ] from whence Nature hath its Originall . 20. If you will z meditate on God , take before you the eternall Darknesse , which is without God ; for God dwelleth in himselfe , and the Darknesse cannot in its own power comprehend him : which Darknesse hath a great [ desire of ] longing after the Light , caused by the Lights a beholding it selfe in the Darknesse , and shining in it : and in this longing or desiring , you finde the b source , and the source taketh hold of the power or vertue of the Light , and the longing maketh the vertue materiall , and the materiall vertue is the enclosure to God or the Heaven ; for in the vertue , standeth the Paradise , wherein the Spirit which proceedeth from the Father and the Sonne , worketh . All this is incomprehensible to the c Creation : but not impossible to be found in the minde ; for Paradise standeth open in the minde of a holy soule . 21. Thus you [ may ] see how God created all things out of nothing , but onely out of himselfe : and yet the d Out-birth is not from his Essence [ or substance ] , but it hath its originall from the Darknesse . The e source of the Darknesse is the first Principle , and the vertue [ or power ] of the Light is the second Principle , and the Out-birth [ generated ] out of the Darknesse by the vertue of the Light , is the third Principle ; and that is not called God : God is onely the Light , and the vertue of the Light , and that which goeth forth out of the Light is the Holy Ghost . 22. You have a similitude [ of this ] in your selfe : your soule which is in you , giveth reason to you , whereby you think [ consider and perceive ] : that representeth God the Father : The light which shineth in your soule , whereby you know the vertue [ or power in you ] and leade [ and direct or order ] your selfe with , that representeth God the Sonne , or the Heart , the eternall power and vertue : and the minde in which the vertue of the light is , and that which proceedeth from the light wherewith you governe your body , that representeth the Holy Ghost . 23. The f darknesse that is in you , which longeth after the light ; that is the first Principle : the vertue or power of the light which is in you , whereby you can see in your minde without [ bodily ] eyes , that is the second Principle : and the longing power or ] vertue , that proceedeth from the minde , and attracteth and filleth [ or impregnateth ] it selfe , from whence the materiall body groweth , that is the third Principle . And you [ may ] understand very exactly , how there is an inclosure [ stop or knot ] between each Principle ; and how God is the beginning and the first vertue [ or power ] in all things : and you understand , that in this grosse [ sluggish or dull ] body , you are not in g Paradise : for that [ outward body ] is but a misty [ excrementitious dusky opake procreation or ] Out-birth in the third Principle , wherein the soule lyeth captive , as in a dark dungeon : of which you shall finde a very large description , when wee come to write about the Fall of Adam . 24. Now mark , when God would manifest himselfe by the materiall world , and the Matrix stood in the anguishing birth , wherein the Creator moved the first Principle to the creating of Angels ; then the Matrix stood undivided in the inward h Essence : for there was then no comprehensibility , but spirit onely , and the vertue of the spirit : The Spirit was God , and the vertue was Heaven , and the spirit wrought in the vertue , so that thereby the vertue became attracting and longing : for the Spirit beheld it selfe in the vertue : and therein the Spirit created the vertue from whence the Angels came to be : and thus the vertue became the dwelling of the Angels , and the Paradise wherein the Spirit wrought : and the Spirit longed after the light , and the light shone in the vertue : so there is a Paradisicall joy , and pleasant sport therein : and thus God is manifested . 25. Now thus the eternall light , and the vertue of the light , or the heavenly Paradise moveth in the eternall Darknesse ; and the Darknesse cannot comprehend the light ; for they are two severall Principles ; and the darknesse longeth after the light , because that the Spirit beholdeth it selfe therein , and because the divine vertue is manifested in it : but though it hath not comprehended the Divine vertue and light , yet it hath continually with great lust lifted up it selfe towards it , till it have kindled the roote of the fire in it selfe , from the beames of the light of God : and there arose the third Principle : and it hath its originall out of the first Principle out of the dark Matrix , by the i speculating of the vertue [ or power ] of God : But when the kindled vertue in this springing up [ of the third Principle ] in the darknesse became fiery ; then God put the Fiat therein , and by the moving Spirit , which goeth forth in the vertue of the light , created the fiery source in a bodily manner , and severed it from the Matrix : and the Spirit called the fiery created properties , starres , for their qualitie . 26. Thus it is plaine to our fight , how the starry heaven ( or as I may better render it to the enlightened Reader ) the Quintessence ( or the fift forme in the ●●th ) is severed from the watery Matrix ; or else there would have been no ceasing from the generating of stones and earth , if the fiery k nature had not been severed : but because the eternall Essence ( viz. God ) would manifest himselfe in the dark Matrix ; and [ hath desired ] to make the nothing something ; therefore he hath severed the kindled vertue , and made the Matrix cleere or pure . 27. And thus now the Matrix standeth incomprehensibly , and longeth after the fiery nature [ or condition ] and the fiery nature longeth after the Matrix : For the Spirit of God ( which is a Spirit of meeknesse , ) l beholdeth it selfe in the watery Matrix ; and the Matrix receiveth vertue from thence : thus there is a constant will to generate and work : and the whole nature standeth in a great longing and anguish , willing continually to generate the Divine vertue ; God and Paradise being hidden therein : but it generateth after its kinde , according to its ability . 28. Now when God had severed the Matrix with [ or from ] it s fiery forme , and would manifest himselfe with this world ; then he put the Fiat into the Matrix , and spake out of himselfe : [ saying , ] Let there be Hearbs , Grasse , Trees , and Beasts , every one according to their kinde : This speaking , was the heart , or the vertue [ or power ] of the Eternall Father : But the Spirit which had the Fiat , went from the Eternall Father ( in the vertue of the heart of God ) forth with the will ( and the will was the Fiat ) and m made the Out-Birth in the third Principle , materiall , visible , and comprehenfible , each according to its Effence : as the vertue was , so was also its body . For there the fiery Matrix , or the Constellation , gave its vertue to the Fiat ; and the watery Matrix with the Elements received the vertue , and so were impregnated , and each Element generated its own creatures out of it selfe : as also each forme in the fiery and watery Nature out of themselves : and yet it became no seperable Effence , but onely every creature was seperated according to its kinde , according to the Eternall vertue , which arose in the longing by the lust , and became the third Principle , which was not before Time [ began ] . 29. Thus the starry Heaven ruleth in all creatures , as in its proper own : it is the [ husband or ] Man , and the Matrix , or the watery forme is its [ wife or ] Woman , which it continually impregnateth , and the Matrix is the genetrix , which bringeth forth the childe which the Heaven n begetteth : and that is the created Heaven in the third Principle , from whence the Elements are proceeded ; viz. the watery Matrix , out of which the visible water generated it selfe , and still alwayes doth generate it selfe in the anguish . 30. Therefore Moses writeth ; That , God created the Heaven out of the midst of the waters ; [ This you must ] understand [ to be ] out of the eternall watery Matrix , which is but a Spirit , wherein the Paradise is , and the holy Heaven , viz. the Divine vertue , which the dark Matrix lusted after in its hunger , out of which the visible Matrix of the foure Elements is proceeded , out of which , the Essence of all Essences that now are , were created by the Fiat through the eternall Spirit of God. 31. For every forme in the Matrix hath its visible creatures , and such as are invisible to humane eyes : which creatures in part as to us are as it were but meere o figured Spirits : as the fire hath spirits and creatures that are invisible to our materiall eyes , and wee cannot see them : there are also in the Aire invisible spirits , which wee see not ; for the Aire being immateriall , so are also the spirits thereof : The water hath materiall creatures , which are not visible to us : and because they are not out of the fire nor aire , they are of another p quality , and are hidden [ as ] to the fiery and airey [ spirits ] except they will manifest themselves . 32. As Fire , Aire , Water , and Earth , lie in one case [ or chest ] and they foure are but one thing , and yet of foure distinct differences , and none of them can comprehend , nor retaine the other : and somewhat of one of the foure , being q fix , in every creature : that creature cannot binde it selfe as to that : but is manifested therein , and according to that spirit is comprehensible and perceptible , and yet is incomprehensible to the spirits of the other Elements . 33. For all things are come to be something out of nothing : and every creature hath the Centre , or the circle of the birth of life in it selfe : and as the Elements lie hidden in one another in one onely mother : and none of them comprehendeth the other ; though they are members one of another : so the created Creatures are hidden and invisible to one another : for every Creature looketh but into its mother that is fix [ or predominant ] in it : The materiall creature seeth a materiall substance , but an immateriall substance , ( as the spirits in the fire and in the aire ) it seeth not ; as the body seeth not the soule , which yet dwelleth in it ; or as the third Principle doth not comprehend , nor apprehend the second Principle wherein God is ; though indeed it selfe is in God , yet there is a r birth between : As it is with the spirit of the soule of man , and the elementary spirit in man , the one being the case [ chest ] or receptacle of the other ; As you shall finde , about the Creation of Man. CHAP. VIII . Of the Creation of the Creatures , and of the springing up of every a growing thing : as also of the Starres and Elements , and of the Originall of the b Substance of this world . 1. IN the beginning of the last fore-going Chapter , it is mentioned , that it is not strange for a man to write , speak , and teach of the Creation of the world , though he was not present when it was doing , if he have but the knowledge in the Spirit : For there he seeth in the Mother , as in a glasse , the genetrix of every thing ; for one thing alwayes lyeth in another , and the more is sought , the more is found , and there is no need to cast the minde beyond this world ; for all is to be found in this world , yea in every thing that liveth and moveth . Whatsoever any looketh upon , and searcheth into , he shall finde the Spitit with the Fiat therein ; and the divine vertue [ or power discovereth or ] c beholdeth it selfe in all things , as it is written , The word is neare thee , even in thy heart and lips . For when the light of God dawneth , or breaketh forth in the centre of the spirit of the soule ; then the spirit of the soule seeth very well the d creation of this world , as in a cleare glasse , and nothing is afarre off . 2 Therefore now I direct the Reader to the creatures , that he may search into them , and so he shall finde all things , and that more wonderfully than any man can write or speak ; if we be born of God. We must not e think with our understanding and skill , of Gods making or creating , as of a man that maketh somewhat , as a Potter maketh a vessell of a lump of clay , or a Stone-cutter , or Carver maketh an Image after his pleasure ; and if it doth not please him , then he breaketh it again : No , the works of God in the creation of the world , were altogether fix and stedfast , good and perfect , as Moses writeth : And GOD saw all that he had made , and behold , it was very good . 3 For he took not one lump after another , or many lumps together , and made beasts of them , that is not likely ; and it is much more a bestiall than a humane thought . But as is mentioned before , after that the Devil was fallen with his legions , ( who had his throne f in the place of this world , standing bodily after the manner of a Spirit , in the first Principle , and g throughly enlightned all over with the second Principle , truly dwelling in Paradise , and in the divine vertue [ or power , ] and yet with pride fell from the light of God , and catched at his own mother the root of the fire , thinking to domineere over the meeknesse of the heart of God ) then his dwelling continued to be the first Principle in the fiery dark Matrix ; and God created the Out-birth out of the matrix , for a Principle : and in the eternall matrix , in the longing will opened the centre or birth of life ; and there ( after the manner of the Deity , as the eternall Deity from eternity hath alwayes generated ) arose [ and sprung up ] the third Principle , in which the Deity standeth as it were hidden ; yet forming , imagining , or imprinting it selfe powerfully in all things : which is incomprehensible and unprofitable for the Devill . 4 Yet the third Principle is a similitude of the Paradisicall world , which is spirituall , and standeth hidden therein . And thus God manifested himselfe , and seeing the spirituall world of the Angels in the place of this world continued not , therefore he gave another Principle to this place , wherein a light springeth up still , and where there is a pleasant refreshment : for the purpose of God must stand , and the first creatures must continue in darknesse rather [ than that the purpose of God should faile . ] 5 So the matter of this world , as also the Starres and Elements must not be looked upon , as if God were not therein : his eternall wisdome and vertue [ or power ] hath formed it selfe with the Fiat in all things , and he himselfe is the Master-workman ; and all things went forth in the Fiat , every thing in its own essence , vertue and property . For as every starre in the Firmament hath a property different from the other ; thus is it with the mother also , out of which the fifth h essence of the stars went forth . For when the fiery form of the starres was separated from her , she was not presently severed from the first eternall Birth-right ; but she kept her first eternall vertue . Onely the rising power of the fire is severed from her ; so that she is become a pleasant refreshment , and a kinde mother to her children . 6 Now when God on the first day had gathered together the lump of the earth in the great deep of this world , then the deep became purified , yet [ the deep between the firmament and the earth though it was cleansed from dregges , was ] dark , and had no light in the matrix ; but the fifth essence , that is , the fifth form in the matrix , shined as a fire , wherein the Spirit of God with the Fiat , moved upon the watry matrix : and the earth was naked , bare , and void , neither had it so much as one spile of grasse . 7 Now , sayth Moses , And GOD sayd , Let there be light , and there was light . This light now was the fifth form in the matrix : For the fifth essence was not yet created in the matrix , nor separated till the fourth day , when God created the Sunne and Starres out of it , and separated the light from the darknesse ; where then the light got the vertue of the glance , or splendor into it selfe for its own , and the root of the fire in the centre remained hidden in the darknesse . 8 On the second day God created the Firmament of the heaven , viz. the strong enclosure [ fence or stop ] to the darknesse of the originall matrix , that it might no more kindle it selfe , and generate earth and stones . And therefore he made the enclosure or firmament out of the midst of the waters , which stayeth the might [ force or power ] of the fire , and became the visible heaven , whence the creatures are proceeded , whereout now the Elements , Fire , Aire , and Water proceed . 9 The third day God , by the Fiat , divided the waters upon the earth , and created them for several places , that there might be a dwelling upon the earth , and so the earth became dry . Now when this was done , then God did seek the creature , and the eternall Father sayd , ( that is , he wrought through the Sonne , who is his heart and glance ) [ or lustre ] in the Fiat in the earth : and there budded the life through death , and grasse , hearbs , and all manner of trees and plants sprung up , every one according to the eternall i source , as it had been before . Thus every essence became visible , and God manifested his manifold vertue with the manifold hearbs , plants and trees , so that every one that doth but look upon them , may see the eternall power , vertue , and wisdome of God therein ; if he be born of God he may know in every spile of grasse , his Creator in whom he liveth . Thus in this time sprung up all that grew [ or was ] in the earth . * If men would not be blinde , they night here see the mystery of the Man Christs remaining in death till the third day , and his bringing of life out of the earth . 10 And the Matrix of the Earth stood still till the third day , as it were in death , in respect of the great storm : But in the Fiat the life sprung up through the death ; and the eternall vertue [ or power ] and wisdome of God ( which hath formed it self together in the Fiat ) discovered it selfe on the blossoming earth , where the similitude of the Paradisicall world may be clearly seen . 11 For although many thousand severall hearbs stand one by another in one and the same Meadow , and one of them fairer and more vertuall than another , yet one of them doth not grudge at the form of another , but there is a pleasant refreshment in one k Mother : so also there is a distinct variety in Paradise , where every Creature hath its greatest joy in the vertue and beauty of another ; and the eternall vertue and wisdome of God , is without number and end ; as you found before in the third Chapter concerning the opening of the Centres of the eternall life . You shall finde no book wherein the Divine wisdome may be more searched into , and sound , than when you walk in a flowry fresh springing Medow , there you shall see , smell , and taste , the wonderfull power and vertue of God , though this be but a similitude , and the divine vertue in the third Principle is become materiall ; and God hath manifested himselfe in a similitude . But [ this similitude ] is a loving Schoolmaster to him that seeketh , he shall there finde many of them . 12 On the fourth day God took the place of this world rightly at the heart : for therein he created the l wise master out of his eternall wisdome in the third Principle , viz. the Sunne and Starres ; herein men may first rightly see the Deity , and the eternall wisdome of God , as in a cleare glasse , though indeed the essence or substance that is visible to the eyes , is not God himselfe , but it is the Goddesse in the third Principle , which in the end goeth into her Ether again , and taketh her end . 13 Though men must not cast the Pearle in the way that the beasts may tread it under foot , much lesse must men throw it among the grains [ or husks ] to be devoured by the swine : ( for that would not be beneficiall to the wanton world , because that seeketh nothing thereby but to misuse it selfe therewith ; for the Devill whom the world serveth , doth teach it , that when it learneth the ground of the Heaven , and of the Stars , to will presently to be a God , as Lucifer did : ) yet I will write somewhat of the beginning and vertue or power of the Starres ( because man and all creatures live in the vertue , working , and essences of them , and that every creature receiveth its property from them ) for the sake of him that seeketh , who would willingly flye from the bestiall man , and would fain live in the true man , who is the image and similitude of God : For to such it is very highly necessary to be known . Also for the Lillyes sake which groweth in the tree of the soure wrath towards the m North in the Matrix . 14 Moses writeth , God sayd , Let there be lights in the Firmament of Heaven , which may separate and distinguish day and night , and be for signes , for times and seasons , for dayes and years . And to be for lights in the Firmament of heaven , to shine upon the earth , and it was so . And God made two great lights , the greater light to rule the day , and the lesser light to rule the night : Also , he made the Starres . And God set them in the Firmament of heaven , that they might shine upon the earth , and rule the day and the night , and separate the light from the darknesse . 15 And though Moses hath written very rightly , that they should govern the day and the night , and should separate the light from the darknesse , and make times and seasons , yeares and dayes , yet is it not plain enough to be understood by the desirous Reader . For there is found a very high thing in the vertue and power of the stars ; [ which is ] that every life , growth , colour and vertue , thicknesse and thinnesse , smalnesse and greatnesse , good and evill , is moved and stirred by their power . For this cause the wise Heathens did relye upon them , and honoured them as Gods : therefore I will write somewhat of their originall , as farre as is permitted to me at this time , for their sakes that seek and desire the Pearle . But I have written nothing for the swine , and other bestiall men , who trample the Pearle into the dirt , and scorn and contemn the spirit of knowledge ; such as they , may , with the first world , expect a deluge , or flood , of fire : and seeing they will beare no Angelicall image , therefore they must beare the images of Lions , Dragons , and other evill beasts , and worms [ or creeping things : ] and if they will not admit of good counsell that God may help them , then they must look to finde by experience whether the Scriptures of Prophesie doe lie to them , or no. 16 The Evangelist S t John writeth of the originality of the essence and creatures of this world , so very highly and exactly , as may be read in no other place of Scripture in the Bible : In the beginning was the Word , and the Word was with God , and that Word was God : This was in the beginning with God , all things were made by it , and without it was nothing made that was made . In it was the life , and the life was the light of men , and the light shone in the darknesse , and the darknesse hath not comcomprehended the light . 17. Mark what John saith : In the beginning of the Creation , and before the times of the world , was the Word , and the Word was God , and in the Word was the light , and it shone in the Darknesse , and the Darknesse could not comprehend the light . Wherein may be clearly understood , that the Eternall Light is God ; and that it hath its eternall Originall in the eternall vertue or power ; and that it is the eternall Word , which shone in the Darknesse . Seeing then that Word created all things in all places , therefore it also was in all places , for without it was nothing made . 18. Now that Word had no matter out of which it made any thing , but it created all things out of the Darknesse , and brought them to light , that it might shine forth , appeare , and present it selfe . For in it was the life , and it gave the life to the creature , and the creature is out of its vertue , and the vertue became materiall , and the light shineth therein , and the materiall vertue cannot comprehend it , for that is in Darknesse : but seeing the materiall vertue cannot comprehend the light , which from eternity shineth in the darknesse ; therefore God hath given that [ materiall vertue ] another light , which proceedeth out of the vertue , ( viz. the Sunne ) which shineth in the creature , that so the creature is manifested in the light . 19. For as the Deity is the vertue [ or power ] and light of Paradise in the second Principle : so the Sunne is the vertue [ or power ] and light of this materiall world in the third Principle : and as the Deity shineth in the darknesse in the first Principle , so the Sunne shineth in the darknesse in the third Principle . And as the Deity is the eternall vertue and the spirit of the eternall life ; so the Sunne is the Spirit and the vertue in the n corruptible life . 20. So now a Spirit is nothing else but a springing will , and in the will there is the anguish to the birth , and in the anguish the fire generateth it selfe , and in the fire the light , and from the light the will becometh friendly , pleasant , milde , and sweet , and in the sweet will the kingdome and the glory generateth it selfe . Thus the light keepeth the might [ or power ] ; and if that be put out , then the vertue [ or power ] and glory ceaseth , and the kingdome also . 21. God , who is the eternall light , he is the eternall will , he shineth in the Darknesse , and the Darknesse hath comprehended the will : and in that will ( which hath comprehended the Darknesse ) the anguish riseth up , and in the soure [ harsh ] anguish the fire , and in the fire the light , and out of the light [ cometh ] the vertue [ or power ] and out of the vertue the kingdome . So now out of the fire [ came ] the Constellations , and moreover the Sunne , and out of the vertue came the Heaven ; and the kingdome is Gods. All this was in the first will in the Creation , one with another : wherein God severed the fiery will , from the milde will of the light , and called the fiery [ will ] Starres , and the milde [ will ] Heaven , in respect of the vertue of each of them . 22. The Sun is the o Goddesse in the third Principle ; in the created world ( understand , in the materiall vertue ) it went forth out of the darknesse in the anguish of the will , in the way and manner of the eternall Birth . For when God set the Fiat in the Darknesse , then the darknesse received the will of God , and was impregnated p for the Birth . The will , causeth the [ soure ] harshnesse , the harshnesse causeth the attracting , and the stirring of the attracting to mobility causeth the bitternesse , which is the woe : and the woe causeth the anguish : and the anguish causeth the moving , breaking , and rising up . Now the soure harshnesse cannot endure the jirking , and therefore attracteth the harder to it selfe : and the bitternesse or the attracting will not endure to be stayed , but breaketh and stingeth so very hard in the attracting , that it stirreth up the heate , wherein the flash springeth up , and the darke [ sourenesse or ] harshnesse is affrighted by the flash , and in the skreeke the fire kindleth , and in the fire the light . Now there would be no light if the skreek in the harshnesse had not been , but there would have remained nothing but fire ; yet the skreek in the harshnesse of the fire killeth the hard harshnesse , so that it sinketh down as it were to the ground , and becometh as it were dead and soft ; and when the flash perceiveth it selfe in the harshnesse , then it is affrighted much more , because it findeth the mother so very milde , and halfe dead in weaknesse : and so in this skreek its fiery property becometh white , soft , and milde , and it is the kindling of the light , wherein the fire is changed into a white clarity [ glance , lustre , or brightnesse . ] 23 In such a maner as this the Sunne rose up in the Fiat , and out of the Sunne ( in its first kindling ) [ arose ] the other Planets , viz. upwards , out of the raging bitternesse Mars [ arose ] which the splendor of the Sunne stayed [ or upheld ] when it discovered q it : and out of the vertue of the Sunne , which raised it selfe higher [ arose ] Jupiter imprisoned in the centre of the Fiat ; and out of the chamber of anguish [ arose ] Saturnus : and downwards Venus [ arose ] from the soft mildnesse , when the harshnesse was overcome , and that it was soft , sweet , and sinking down like water . And when the light kindled , then out of the soure harsh wrath came Love and Humility to be , running downwards : and out of the overcome vertue in the soure harshnesse [ arose Mercurius ) wherein standeth the knowledge of what was in the Originall before the light : But when the light made the vertue in the place of the Sun materiall ; as it were in an earthly manner [ arose ] the Moone . 24 This the world comprehendeth not , but scorneth it , therefore I will here no further cast the Pearle before the swine : for there belongeth another light to this knowledge ; therefore I will passe that by , and goe on . 25. Out of the anguish of Darknesse ( when God spake the [ word ] Fiat therein ) came forth all things : The anguish hath its Originall in the Fiat , and the Fiat [ hath its Originall ] in the will , and the will is eternall without Originall : for it is ( in God ) the Matrix of the Genetrix . 26. God is invisible , and the will is also invisible , and the Matrix also is invisible , and yet they are in substance , and are from eternity , and continue in eternity : and the Word is the vertue of the will ; and the vertue [ or power ] maketh the Fiat , and the Fiat maketh the kingdome , and it is all alike eternall in one onely substance : The will hath generated the Word from eternity ; and the Word the vertue , and the vertue the spirit , and in the spirit is the light , and in the light is the power , understanding , and knowledge ; otherwise it were altogether nothing . 27. That light hath wrought in the knowledge , and in the understanding , and generated a similitude of its substance : and the substance which wrought was the Fiat , and the Fiat formed the similitude which was generated out of the will , and made it visible : and the similitude was generated out of the darknesse , out of the eternall nothing ; and yet somewhat was there , viz. the originalnesse of the anguish , out of which the eternall will r generateth it selfe from eternitie . 28. Now the similitude also hath received such a will out of the Fiat , as the eternall will is ; and it hath generated the vertue [ or power , ] and the vertue is the Heaven ; and the light which is become shining in the vertue , is the Sun : and that worketh in the vertue ; so that there is understanding and knowledge ; or else all in this world would be an immoveable substance , and all would lie still , and so neither hearb nor grasse would grow . 29. Therefore in the Fiat is arisen out of the anguish , the similitude of the knowledge and understanding ; and that is the Constellation ; and it is the fift forme of the Birth in the Fiat , and the Fiat hath severed the formes in the birth , so that every essence is severall ; as hard , soft , thick , thin , hot , cold , bitter , tart , soure , sweet , and so forth as we see : and the spirit continued in the matrix of Heaven , which goeth out from thence , ( viz. the aire ) and the Spirit receiveth the understanding from the Constellation ; for it is a member of the other in one onely Mother . 30. Now the Matrix ( viz. the created Heaven ) in the Fiat , together with the starres , is the similitude of all that was from eternity : though not visible : and the Fiat is in the similitude : and the Paradise wherein the Angels dwell , is hidden in the Matrix : and God is shining in the Paradise , and yet incomprehensible ; as the glanse [ or lustre ] of the Sunne cannot be comprehended . 31. And God is immense [ immeasurable ] , and the similitude is also immeasurable : he is in the similitude and the similitude comprehendeth him not : the similitude is his worke , and he is the Master workman thereof ; the Constellation is his instrument , and the ſ Matrix with the Elements , are the Materia , [ matter or materialls ] out of which the t Master cutteth and fashioneth his work . 32. Now the Master alwayes worketh on and on , without consideration , what he lighteth upon that he maketh : for the consideration is in the worke . And therefore it is that the whole nature standeth in anguish and longing , to be freed from the vanity ; as also the Scripture witnesseth . Because it tasteth the Paradise in it selfe , and in the Paradise the perfection , and therefore it groaneth and lifteth it selfe up towards the light of God and Paradise ; and so bringeth forth in its anguish alwayes somewhat that is fairer , higher and new ; as may sufficiently be found and understood in the minde of man ; and is very visible to a small understanding : that in workes alwayes some special thing is brought to light , and if you be not blinde , you may see this in Men , Beasts , yea even in hearbs and grasse . 33. Thus on the fourth day , by the Fiat , out of the vertue , prepared the similitude of his substance [ and fitted it ] to be a Matrix , which should generate all whatsoever was a similitude of his substance , out of the wisdome which was in him from eternity : that so all formes might be brought forth and become visible , which were from eternity in the Matrix ; and the similitude of the unsearchable manifold varieties and vertues , are the starres , which altogether give [ or send ] their vertue into the matrix of the Heaven , and the Heaven giveth that same spirit to the Creatures . This is the course of all Creatures after the same essence [ or substance ] and they are formed after the same spirit , which is their vertue , spirit , and life . 34. When God had finished this on the fourth day ; he saw it , and considered it , and it was good , as Moses writeth . Then God desired in his externall will , that this Kingdome or Principle [ of this world ] should also be creaturely , like the perfect Paradisicall Kingdome ; that there should be living creatures therein : and the will set the vertue ( that is , the Word ) in the Fiat ; and then the Matrix generated all manner of [ living ] creatures on the Fift Day , every one after its kinde . You must understand by the word , Kinde , as many various [ formes ] as the Matrix is [ of ] ; as you may observe it in the Constellation . 35. Now I shall fall into the schoole of the Master in his * Pontificallibus [ hood and grace of his degree ] : who will aske out of what the Beasts , fowles , fishes , and wormes were made ; for he will have it , that all of them were made out of the earth , and will prove it out of Moses , and he understandeth as much of Moses as of Paradise , which he will have to be altogether corporeall . Therefore there is a grosse deadnesse in the understanding : and though I write plaine enough ; yet I shall be still dumb to that deadned soule which is voyd of understanding : and yet I cannot help it : for it is said ; You must be borne anew , if you will see the t kingdom : of God : would you saine know [ whereout the Beasts are made ] then lay aside your u bonnet of pride that is in your minde , and walke along into the Paradisicall Garden of Roses , and there you shall finde an hearb , if you eate of it , your eyes will be opened , so that you shall see and know , what Moses hath written . 36 The x Glosses that are put upon Moses from Reason , will not shew you Paradise , much lesse the Creator . The Prophets and Apostles learned more in the Paradisicall Schoole in one houre , than the Doctors in their y Schooles in thirty years : Ones own wisdome availeth nothing : God giveth it to him whom he loveth for nothing . It cannot be bought for money nor favour , as King Solomon will tell you . 37 If we will be still so very earthly minded , as to think that God made all the beasts of a lump of earth ; of what then is their Spirit made ? Seing that earth is not very flesh , and the blood is not meere water : Besides , the earth and the water is not life ; and though the z aire come in it , yet it still remaineth such an essence as springeth only in the Fiat , and the tincture which riseth up in the fire , and from whence the noble life is stirred , is hidden . 38 Moses writeth , Let there come forth all manner of a beasts every one according to its kinde . Now then the question is , Out of what should they come forth ? Answer , Out of the Matrix . What is the Matrix out of which they should come forth ? It is the soure Elements , which are together in the earth . The Fiat brought forth the beasts [ or living creatures ] very b indigestedly as they are in the essence : not from heaven ; but out of the Matrix of the earth : and the Matrix of the earth is one [ and the same ] thing with the Matrix in the deep above the earth , and [ hath ] one [ and the same ] c dominion . The constellation ruleth in all [ things , ] and it is the Limbus , or the d Masculine wherein the tincture consists , and in the Matrix of the earth , is the Aquastrish [ or watery ] Spirit : they come forth onely out of the Matrix of the earth , that they might be of the essence of the earth , that so they might eat of the fruits that grow out of the earth . For every Spirit lusteth after its mother from whence it came . 39 Now then if the Beasts [ or Animals nature ] were meerly out of a lump of earth , then they would eat earth ; but seeing e it is proceeded out of the Matrix of the earth by the Fiat , therefore it desireth also such food as the matrix affordeth out of its own essence : and that is not earth , but flesh : yet this flesh now is a f Masse whence the g body cometh , and the spirit of the constellation maketh the h tincture therein ; which [ Spirit ] ruleth over all , as in one mother , and in every life it maketh the understanding : for the spirit of the constellation ruleth in all things , in the earth , stones , metals , elements and creatures . 40 For in the beginning of the creation , at the time when the earth became materiall , all was generated out of one onely substance , and there was no more done but a separation made of one i from another : therefore in every separation there must needs be alwayes a vehement hunger of one k after another : An example whereof you have in propagation ; for the sake whereof the separation was so made : For you see that there is a male and a female ; and that the one continually desireth copulation with the other , that they may l generate . This is a great hidden secret . Observe , when the Creator by the Fiat separated the Matrix from the Aquaster [ or watery Mother ; ] for the first form is heavenly and incorruptible , as long as the kingdome of this world standeth , and the root of the first form m holdeth Paradise . I will set it down more intelligibly [ or plainly ] for the simplest Readers sake . 41 Observe , as hath been often mentioned , that as in the Fiat in the aking matrix , ( viz. the dark harshnesse [ or sournesse ] ) the fire rose up in the breaking wheele in the kindling ; and that in the fiery , the light of the Sunne and of all the Starres [ sprung up ( which is [ done ] in the harsh matrix , which from the light is become thin , lowly , and materiall water ) and the pleasant source of love [ sprung up ] so that one form vehemently loverh the other , in respect of the kinde , meek light , which was come into all formes . So now the soft meeknesse was become a new childe , which was not the dark originalnesse in the anguishingnesse . But this childe was the Paradise , yet being it stood not in the Materia [ or matter ] therefore the matrix of the harshnesse could not comprehend it ; but n it yeelded it selfe forth very desirously , and longing with great earnestnesse ( according to the fire and bitternesse ) to comprehend the pleasant source of love , and yet could not comprehend it , for o it was Patadisicall ; and thus it still stood in great longing and generated water . 42 But now God separated the fire ( viz. the fifth essence or form ) from the water , and out of that made the starres : and the Paradise is hid in the matrix . Therefore now the mother of the water desireth with great earnestnesse the mother of the fire , and seeketh the childe of love ; and the mother of the fire seeketh it in the mother of the water , where it was generated , and there is between them a continuall vehement hunger one after another to copulate . 43 Now God sayd , Let all manner of beasts come forth , every one after its kinde : and so there came forth out of the essence of every ones kinde , a male and a female . And thus the Spirit of the Starres , or the Spirit in the form of Fire , had now by its longing copulated with the watry [ Spirit , ] and two Sexes sprung out of one essence ; the one according to the Limbus in the forme of fire , and the other according to the Aquaster [ or spirit of the water ] in the watry form : yet so [ blended or ] mixed , that they were alik as to the body ; and so the Male was qualified according to the Limbus , or form of fire , and the female according to the Aquaster in the watry forme . 44 And so now there is a vehement desire in the creatures . The Spirit of the male seeketh the loving childe in the female , and the female in the male ; for the irrationality of the body in the unreasonable creatures , knoweth not what it doth ; the body would not if it had reason , move so eagerly towards propagation ; neither doth it know any thing of the impregnation [ or conception , ] onely its spirit doth so burne in desire after the childe of love , that it seeketh love , ( which yet is Paradisicall ) and it cannot comprehend it ; but it maketh a p semination onely , wherein there is again a centre to the birth . And thus is the originall of both Sexes , and their propagation : yet it doth not attain the Paradisicall childe of love ; but it is a vehement hunger , and so the propagation is acted with great earnestnesse . 45 But that I now write , that the starres doe rule in all Beasts , and other creatures ; and that every creature received the Spirit of the starres in the creation , and that all things still stand in the same Regiment ; this the simple will hardly beleeve ; though the Doctor knoweth it well , and therefore we direct them to Experience . Behold , a Male and Female beget young ones , and that often : now they come forth out of one onely body , & yet are not of one kinde , [ nor of the same ] colour and vertue , nor [ shape or ] form of body . All this is caused by the alteration of the starres , For when the seed is sown , the q Carver maketh an Image according to his r pleasure ; s yet according to the first essence , he cannot alter that ; but he giveth the spirit in the essence , to it according to his power [ or ability or dominion ] as also manners , and senses , colour and gesture , like himselfe to be as he is , and as the Constellation is in its essence at that time ( when the [ creature ] draweth breath ) [ first in its mothers body ] whether [ the essence ] be in evill or in good [ inclined ] to biting , worrying and striking ; or to meeknesse [ or loving kindnesse and gentlenesse ; ] all as the t heaven is at that time , so will also the spirit and the beast be . CHAP. IX . Of the Paradise , and then of the transitorinesse of all creatures : how all take their beginning and end : and to what end they here appeared . The Noble and most pretious Gate [ or exposition ] concerning the reasonable Soule . 1 NO Money , nor Goods , nor Art , nor Power , can bring you to the eternall rest of the eternall soft meeknesse of Paradise ; but onely the noble Knowledge : into that you may wrap up your soule : that is the Pearle which no Moath can eat , nor Thiefe can steale away ; therefore seek after it , and then you will finde the noble Treasure . 2 Our wit [ skill and understanding ] is so very hard a knit up , that we have no more any knowledge of Paradise at all ; and except we be again born anew by water and the holy Ghost , the veile of Moses lyeth continually before our eyes when we read his writings ; and we suppose that was Paradise whereof Moses sayd : GOD placed b him in the Garden of Eden which hee had planted , that he might till it . 3 O beloved Man , that is not Paradise , neither doth Moses say so : but that was the Garden in Eden , where they were tempted ; the exposition whereof you may finde , about the fall of Adam . The Paradise is the Divine joy ; and that was in their minde , when they were [ standing ] in the love of God : But when disobedience entred , they were driven out , and saw that they were naked : for at that instant the spirit of the world caught them , in which there was meere anguish , necessity , turmoyle and misery , and in the end corruptibility and death . Therefore it was of c necessity that the eternall World did become flesh , and bring them into the Paradisicall rest again : whereof you shall finde [ the exposition ] in its due place , about the fall of Adam . 4 Paradise hath another Principle : for it is the Divine and Angelicall joy , yet not without the d place of this world . Indeed it is without the vertue and source [ or active property ] of it ; neither can the spirit of this world comprehend it , much lesse a creature : for it standeth not in the anguishing e birth ; and although it thus taketh its originall , yet it consisteth in exact perfection , meere love , joy and mirth ; wherein there is no feare , neither misery nor death : no Devill can touch it , nor no beast can f reach it . 5 But when we will speak of the source [ or fountain ] and joy of Paradise , and of its highest substance ; what it is : we have no similitude of it in this world , we stand in need of Angelicall tongues and knowledge to expresse it ; and though we had them , yet we could not expresse it with this tongue : it is well understood in the minde , when the soule rideth in the Chariot of the Bride , but we cannot expresse it with the tongue ; yet we will not cast away the g A. B. C. but tattle [ or stammer ] with the children , till another mouth be given us to speak withall . 6 When God had created the Beasts , he brought them to Adam , that he should give them their names , every one according to their essence and kinde , as they [ the beasts ] were qualified , [ or according to the quality and condition they were of . ] Now Adam was in the Garden of Eden in Hebron , and also in Paradise at once , yet no beast can come into Paradise : for it is the Divine h joy , wherein there is no unclean thing , also no death or corruptible [ or transitory ] life : i much lesse is there the knowledge of Good and Evill ; yet Moses writeth of it , that in the Garden of Eden there was the tree of temptation , which bare the knowledge of Good and evill ; which indeed was no other Tree , than like the Trees we now eate of , in the k corruptibility : neither was it any other Garden , than such as wee now have , wherein earthly fruit ( Good and Evill ) grow ; as is before our eyes . 7. But the Paradise is somewhat else ; and yet no other place , but another Principle , where God and the Angels dwell , and where there is perfection , where there is meere love , joy , and knowledge ; where no misery is : which [ Paradise ] neither death nor the Devils doe touch , neither doe they know it : and yet it hath no wall of earth or stones about it , but there is a great Gulfe [ or cliffe ] between Paradise and this world , so that they who will passe from hence thither , cannot ; and they who would come from thence to us , cannot neither : and the Hell and the kingdome of darknesse is between them : and none can come therein but by a new Birth : which Christ spake of to Nicodemus . The soules of the Saints [ holy ] and regenerate , must enter into it ( by the death of Darknesse , ) whom the Arch-Shepherd , with the Angels , bringeth thereinto upon his l Bride-chariot : of which you shall finde [ an exposition ] in its proper place in order . 8. But seeing somewhat is lent mee , from the grace of the power [ or Divine vertue ] of God , that I might know the way to Paradise : and seeing it behooveth every one , to work the works of God , in which he standeth ; of which God will require an account from every one , what he hath done in the labour of his dayes work in this world ; and will require the work ( which he gave every one to doe ) with encrease ; and will not have them empty ; or else he will have that unprofitable servant to be bound hand and foot , and cast into Darknesse ; where he must be faine to worke , yet in the anguish , and in the forgetting of the Day-labour which was given him to doe here [ or of the Talent which he had received here ] wherein he was found an unprofitable servant . 9. Therefore I will not neglect my Day labour ; but will labour as much as I can on the way ; and although I shall scarce be able to m tell the Letters , in this so high a way ; yet it * shall be so high , that many will have enough to learne in it all their life long : he that supposeth that he knoweth it very well ; he hath not yet learnt the first letter of Paradise ; for no Doctors are to be found on this way in this Schoole ; but onely n schollers [ or learners . ] 10. Therefore let not my Master of Art ( in his o Hood and Tippet ) thinke himselfe so cunning in this matter ; nor powre out his mockings so presumptuously [ against the children of God ] : for so long as he is a scorner [ or mocker ] he knoweth nothing of this ; he ought not to thinke , his cap doth become him so finely ; nor ought he to boast of his humane calling ; as if he did sit in his calling by p the Ordinance of God , whereas he is not set or confirmed therein from God , but by the favour of man. He ought not so much to prohibit [ and forbid ] the way to Paradise , which himselfe doth not know ; He must one day give a heavy account of his q Ordination by the favour of man : because he boasteth of a Divine calling , and yet the Spirit of God is far from him , therefore he is a lyar , and belyeth the Deity . 11. Therefore let every one take care what he doth : I say againe ; that whosoever he be that intrudeth himselfe to be a Pastour [ or r Shepherd ] without the Divine Calling , without the knowledge of God , he is a theefe and a murtherer , he entreth not through the doore into Paradise , but he creepeth in with the dogges and the wolves , into the den of theeves , and he doth it but for his bellies sake , and his own honour [ and esteeme : ] he is no Pastour [ or Shepheard ] but he dependeth on the great Whore , upon Antichrist : and yet he supposeth that he is a Pastour [ or Shepherd ; ] but he is not knowne in Paradise . 12. Christ teacheth us and warneth us faithfully of the Times that were to come , wherein they shall say ; Loe here is Christ , or , Loe there he is : he is in the wildernesse : he is in the chamber : goe not forth , beleeve it not : for as the lightening breaketh forth in the East , and shineth to the West , so will the coming of the Son of man be . 13. Therefore O childe of Man , see whether it be not so ; where the false Pastours [ or Shepherds ] without the Divine calling , alwayes wrangle , [ strive , contend , and dispute ] ; and every one of them saith , s Follow me , here is Christ , there is Christ , and they one judge [ and condemne ] another ; and give one another over to the Devill : they abandon unity , and forsake the love wherein the Spirit of God is t generated : and cause bitternesse , and lead astray the simple plaine people , to think that Christ is such a wrangling Shepherd [ Pastour , Priest , or Minister ] and doth so grapple with his u Opponents , in raising warre and murther , as they doe ; and that the Spirit of God must needs be in such doings [ which are accounted zeale for God ] ; and that this must be the way to Paradise . 14. Christ said ; Love one another , thereby shall men know that yee are my Disciples : if any smite thee on one cheeke , turne to him the other cheeke also ; if you be persecuted for my Names sake , then rejoyce , for your reward is great in the Kingdome of Heaven : But now there is nothing taught but meere ignominy [ reproach , and revilings ] : they that are dead for many hundred yeares agoe , and are in the Judgement of God , and some also may be in Paradise : these must be judged , and condemned , and cursed by the wrangling Shepherds [ or contentious Priests ] : Doth the Holy Ghost speake by them , as they cry out , and say he doth ; whereas they are still full of gall and bitternesse , and nothing but covetousnesse and vengeance is kindled in them , and they are far from the way of Paradise ? 15. Therefore thou childe of Man , take heed , let not your eares be tickled : When you heare the false Shepherds [ or Pastours ] judge and condemne the children of Christ : that is not the voice of Christ , but of Antichrist ; the way to Paradise hath cleane another entrance ; your heart must with all your power and strength be directed to God [ or Goodnesse ] : and as God desireth that all men should be saved , so his will is that we should help to beare one anothers burthen [ and beare with one another ] and friendly , soberly , and modestly meet one another with entreaties in the Holy Ghost , and seek with earnestnesse the [ salvation ] and welfare of our neighbour in humility , and wish heartily that he might be freed from vanity , and enter with us into the x Garden of Roses . 16. The knowledge that is in the infinite God , is various and manifold , but every one should rejoyce in the gifts and knowledge of another , and consider , that God will give such superabundant knowledge in the Paradisicall world , of which wee have here ( in the variety and difference of Gifts ) but a Type . Therefore we must not wrangle nor contend , about Gifts and knowledge ; for the Spirit giveth to every one according to his Essence in the wonderfull God , to expresse that [ Gift he hath ] after his own forme [ or manner ] ; for that [ forme ] in the perfection of love in Paradise , will be a very inward hearty sport of love ; where every one shall speake from his knowledge , of the great wonders of the y holy Birth . 17. O , what z sharp thornes the Devill hath brought into the sport of love , that we practise such proud contention in the noble knowledge , in so much that men binde up the Holy Ghost with Lawes ! What are Lawes in the Kingdome of Christ , who hath made us free , that we should walke in him in the Holy Ghost ? To what purpose are they invented , but for the pleasure of Antichrist , who thereby doth strut in might and pomp , and is God on Earth ? O flie from him thou childe of Man , the time is come for us to awake from the sleepe of Antichrist . Christ cometh with the faire Lilly out of Paradise in the valley of Jehosaphat : it is time for them to trim their Lamps that will goe to the Marriage [ of the Lamb ] . The Gate [ or the Exposition ] . 18. Paradise consisteth in the power [ and vertue ] of God : it is not corporeall , nor a comprehensible ; but its corporeity or comprehensibility is like the Angels , which yet is a bright , cleere , visible substance , as if it were materiall ; but it is figured meerly from the vertue [ or power ] where all is transparent and shining , where also the centre of the Birth is in all things , and therefore the birth is without measure or end . 19. I give you a similitude in the minde of man , from which the thoughts are generated , which have neither number nor end ( for every thought hath a centre to generate againe other thoughts ) and thus is the Paradise from eternity to eternity . But being the light of God is eternall , and shineth without wavering or hinderance ; therefore also in the birth there is an unchangeable substance , wherein all things spring up in meere perfection , in great love . 20. For the spirit of knowledge intimateth this , that there are fruits and things that grow in Paradise as well as in this world , in such a forme or figure , but not in such a source [ or property ] and palpability . For the matter or body of it is power , and it groweth in the heavenly b Limbus , its roote standeth in the Matrix , wherein there is neither earth nor stone ; for it is in another Principle . The fire in that [ Principle ] is God the Father , and the light is God the Sonne : and the Aire is God the Holy Ghost : and the vertue [ or power ] out of which all springeth , is Heaven and Paradise . 21. As we see that here out of the earth there spring plants , hearbs , and fruits , which receive their vertue from the Sunne , and from the Constellation : so the Heaven or the heavenly Limbus is in stead of the earth : and the light of God in stead of the Sunne : and the eternall Father in stead of the vertue of the Starres ; the depth of this substance , is without beginning and end , its breadth cannot be c reached , there is neither yeares nor time , no cold nor heate : no moving of the Aire : no Sunne nor Starres : no water nor fire : no sight of evill spirits , no knowledge nor apprehension of the affliction of this world : no stony rock nor earth : and yet a figured substance of all the creatures of this world . For all the creatures of this world have appeared to this end , that they might be an eternall figured similitude : not that they continue in this spirit in their substance , no not so : All the creatures returne into their d Ether , and the spirit corrupteth [ or fadeth ] but the figure and the shadow continue eternally . 22. As also all words ( both the evill and the good ) which were here spoken by a humane tongue , they continue standing in the shadow and figured similitude , and the Good reach Paradise in the Holy Ghost : and the false [ evill ] and wicked ones reach the abysse of Hell : and therefore it is that Christ said ; Man must give an account of every idle [ or unprofitable ] word ; and when the harvest cometh , then all shall be seperated : for the Scripture saith also ; That every ones works shall follow them , and all shall be tried by the fire of Nature : and all false [ or evill ] workes , words , and deeds , shall remaine in the fire of Nature ( which shall be the Hell ) ; at which , when the Devils heare it , they tremble and quake . 23. All shall remaine in the shadow , and every thing in its own source [ or property ] : therefore it will be an eternall shame to the wicked , that they shall see in the eternity all their works and words , as a menstruous cloath , which shall stick full of the wrath of God , and shall burne , according to their essence , and according to their , here kindled , source [ or property ] . 24. For this world is like a field , wherein good seed is sowne , into which the enemy casteth weeds [ or Tares ] and goeth his way ; which grow together untill the time of the harvest , when all the [ fruit ] shall be gathered , and brought into the Barne : of which Christ also saith , That the Tares [ or weeds ] shall be tyed up in bundles , and cast into the fire , and the wheate shall be brought into the barne . The Holy Gate . 25 REason ( which is gone forth with Adam out of Paradise ) asketh , Where is Paradise to be had [ or found ] ? Is it farre off , or neere ? Or , when the soules goe into Paradise , whither do they goe ? Is it in this world , or without the place of this world above the starres ? Where is it that God dwelleth with the Angels ? And where is that desirable Native Countrey where there is no death ? Being there is no Sunne nor Starres in it , therefore it cannot be in this world , or else it would have been found long agoe . 26 Beloved Reason : One cannot lend the Key to another to [ unlock ] this [ withall ] : and if any have a key , he cannot open it to another ; As Antichrist boasteth that he hath the keys of Heaven and Hell ; It is true , he may have the keys of both in this [ life ] time ; but he cannot open with them for any body else : every one must unlock it with his own key , or else he cannot enter therein ; for the Holy Ghost is the key ; when he hath that key , then he may goe both in and out . 27 There is nothing that is neerer you , than Heaven , Paradise , and Hell , unto which of them you are inclined , and to which of them you tend [ or walke ] , to that in this [ life ] time you are most neere : you are between both : and there is a birth between each of them , you stand in this world between both the Gates , and you have both the births in you ; God beckneth to you in the one Gate , and calleth you ; and the Devill beckneth you in the other Gate , and calleth you ; with whom you goe , with him you enter in . The Devill hath in his hand , power , honour , pleasure , and [ worldly ] joy , and the roote of these is death and hell fire On the contrary , God hath in his hand , crosses , persecution , misery , poverty , ignominy , and sorrow : and the roote of these is a fire also , and in the fire [ there is ] a light , and in the light the vertue , and in the vertue [ or power ] the Paradise , and in the Paradise [ are ] the Angels , and among the Angels , joy . The e grosse eyes cannot behold it , because they are from the third Principle , and see onely by the splendour of the Sunne ; but when the Holy Ghost cometh into the soule , then he regenerateth it anew in God , and then it becometh a Paradisicall childe , and getteth the key of Paradise , and that soule seeth into the midst thereof . 28. But the grosse body cannot see into it , because it belongeth not to [ Paradise ] : it belongeth to the Earth , and must putrifie , or rot ; and rise in a new vertue [ or power ] ( which is like Paradise ) in Christ ; at the end of dayes : and then it also may dwell in Paradise , and not before : it must lay off the third Principle : [ viz. ] this skin [ fleece or covering ] which father Adam and mother Eve are gotten into , in which they supposed they should be wise when they should weare , all the three Principles manifested on them , if they had rather worne two hidden in them , and had stayed in the f one , it had been good for us , of which further about the Fall. 29. Thus now in the essence of all essences , there are three severall distinct properties , which yet are not parted asunder , with one source [ or property ] far from the other : but they are in one another as one onely essence , and yet the one doth not comprehend the other ; as these three Elements , fire , aire , water , are all three in one another , and neither of them comprehendeth the other : and as one Element generateth another , and yet is not of the essence nor source [ or property ] thereof : so the three Principles are in one another , and one generateth the other : and yet none of them all comprehendeth the other , and none of them is the essence [ or substance ] of the other . The Depth in the Centre [ or Ground ] . 30. As hath been often mentioned : God is the essence of all essences : wherein there are two essences in one , without end , and without Originall ; viz. the Eternall Light , that is , God , or the Good : and then the Eternall Darknesse , that is , the g Source : and yet there would be no source in it if the Light were not . The Light causeth that the Darknesse longeth after [ or is in anguish for ] the Light , and this anguish is the source of the wrath of God ( or the hellish fire ) wherein the Devils dwell : From whence God also calleth himselfe an angry Zealous [ or Jealous ] God ; these are the two Principles , the Originall of which we know nothing of , onely we know the h birth ( therein ) , the indissoluble Band : which is as followeth . 31. In the Originalnesse of Darknesse , there is i harshnesse and austerenesse , this harshnesse causeth that it be light : for harshnesse is a desirousnesse , an attracting ; and that is the first ground of the willing [ or longing ] after the light , and yet it is not possible to comprehend it : and the attracting in the will , is the [ sting or ] prickle , which the desirousnesse attracteth , and the first stirring [ or moving ] . Now the prickle cannot endure the attracting in the will , but resisteth , flieth up , and yet cannot get away from thence : for it is generated in the attracting ; but because it cannot remove from thence , nor can endure the attracting , therefore there is a great anguish , a desirousnesse [ or longing ] after the light , like a furiousnesse , and like a breaking whirling wheele : and the anguish in the bitternesse riseth up in the k wrath after the light , but cannot get it , being desirous in the anxiety to lift up it selfe above the light , yet doth not overcome , but is infected [ impregnated or mingled ] with the light , and attaineth a twinckling flash : and as soone as the harshnesse , or the hardnesse , ( viz. the Darknesse ) getteth the same into it , it is terrified and instantly goeth away into its l Ether : and yet the darknesse continueth in the Centre . And in this horrour [ terrour or skreeke ] the hardnesse or harshnesse becometh milde , soft , [ supple ] and thin ; and the flash is made in the bitternesse , which flieth up thus in the prickle : thus the prickle discovereth it selfe in the Mother , which so terrifieth the mother with the flash , that shee yeeldeth her selfe to be overcome : and when the prickle strengtheneth it selfe in the mother , and findeth her so milde , then that is much more terrified , and looseth it s [ fierce , strong ] wrathfull propriety , and in the twinckling of an eye becometh white , cleere , and bright , and flieth up very joyfully , trembling with great delight , [ lust ] and desire ; and the mother of harshnesse , from the light cometh to be sweet , milde , thin , and materiall , even water . For shee looseth not the essence of the harsh condition , and therefore the essence attracteth continually to it out of the mildnesse , so that out of the nothing , somewhat cometh to be : viz. water . 32. Now as is mentioned before ; when the joy riseth up from the mother , as the light cometh into her ( which yet shee cannot m comprehend ) then the joy , ( in the ascending will ) hath a centre in it againe , and generateth out of it selfe againe a very soft and pleasant source [ or fountaine ] an humble , amiable source , which is immateriall ; for then there can be generated nothing that is more pleasant and full of joy [ and refreshment ] : therefore here is the end of Nature : and this is the warmth or the Barm , or as I may say the Barmhertzigkeit [ the mercifulnesse ] : For here Nature neither seeketh nor desireth further any n Birth more , it is the perfection . 33. Now in this pleasant source , the moving Spirit ( which in the Originall , in the kindling , was the bitter aking Spirit ) springeth forth very joyfully without removing : and it is the Holy Ghost : and the sweet o source [ or fountaine ] which is generated in the centre from the light , it is the Word or heart of God : and in this joy is the Paradise ; and the birth is the Eternall Trinity : in this you must dwell , if you will be in Paradise ; and the same must be borne [ or generated ] in you , if you will be the childe of God , and your soule must be in it , or else you cannot enjoy nor see the kingdome of God. 34. Therefore the p stedfast faith and confidence thus bringeth us into God againe : For it getteth the divine Centre q of Regeneration in the Holy Ghost , or else there is nothing that availeth : Other matters which men doe here , are but r essences , which follow him in the shadow wherein he shall stand : for as there is the birth in the holy Deity , which in the Originall standeth in the willing [ desiring ] and aking before the light [ breake forth ] : so also must thou O man ( that art gone forth out of Paradise ) in anguish , longing , and in a desirous will , goe into the birth againe , and so thou shalt attaine Paradise againe , and the light of God. 35. Behold thou reasonable soule ; to thee I speake , and not to the body , thou onely apprehendest it : When the Birth is thus continually generated , then every forme hath a centre to the Regeneration ; for the whole divine essence [ or substance ] standeth in continuall and in eternall s generating ( but unchangeably ) like the minde of Man , the thoughts being continually generated out of the minde , and the will and desirousnesse out of the thoughts , out of the will and desirousnesse [ is ] the work [ generated ] which is made a substance , in the will , and then the mouth and hands , goe on to performe what was substantiall in the will. 36. Thus also is the Eternall Birth , wherein the vertue [ or power ] is continually generated from eternity : and out of the vertue , the light ; and the light causeth and maketh the vertue : and the light shineth in the Eternall Darknesse ; and maketh in the Eternall Minde the [ desiring ] attracting will : so that the will in the darknesse generateth the thoughts , the lust and the desirousnesse , and the desirousnesse is the attracting of the vertue , and in the attracting of the vertue is the mouth that expresseth the Fiat , and the Fiat maketh the Materia [ or matter ] and the Spirit seperateth it , and formeth it according to the thoughts . 37. Thus is the Birth ( and also the first Originall ) of all the Creatures : and t it standeth yet in such a u birth in the Essence ; and after such a manner , it is , out of the eternall thoughts ( viz. the wisdome of God ) by the Fiat , brought out of the Matrix ; But being come forth out of the Darknesse ; out of the x Out-birth , out of the Centre ( which yet was generated in the Time , in the will ) therefore it is not eternall , but corruptible [ or transitorie ] like a thought : and though it be indeed materiall , yet every y source taketh its own into it selfe againe , and maketh it to be nothing againe , as it was before the beginning . 38. But now , nothing corrupteth [ or is transitory ] but onely the spirit in the will , and z its body in the Fiat ; and the figure remaineth eternally in the shadow : and this figure could not thus have been brought to light and to visibility , that it might subsist eternally ; if it had not been in the a Essence ; but now it is also uncorruptible : for in the figure there is no Essence : The centre in the b source is broken asunder , and gone into its Ether [ receptacle , or aire ] : and the figure doth neither good nor evill , but it continueth eternally to the [ manifestation of the ] deeds of wonder , and the glory of God : and for the joy of the Angels . 39. For the third Principle of the materiall world shall passe away , and goe into its Ether , and then the shadow of all creatures remaine , also of all growing things [ vegetables or fruits ] and of all that ever came to light : as also the shadow and figure of all words and works ; and that incomprehensibly : also without understanding or knowledge , like a nothing or shadow in respect of the light . 40. This was the unsearchable purpose of God in his will : and therefore he thus c created all things : and after this time , there will be nothing , but onely light and darknesse : where the source [ or property ] remaineth in each of them ( as it hath been from eternity ) where the one shall not comprehend the other , as it hath also not been done from eternity . 41. Yet whether God will create any thing more after this [ worlds ] time ; that my spirit doth not know : for it apprehendeth no further than [ what is ] in its centre wherein it liveth , in which the Paradise and the kingdome of Heaven standeth : as you may reade [ afterwards ] about the Creation of Man. 42. And so now the Angels and blessed men [ will ] remaine in the Birth of the light : and the d spirits of alteration out of light into the source [ or torment ] , together with the spirits of the wicked men ) [ will remaine ] in the eternall Darknesse , where no recalling is to be found : for their spirits cannot goe into the corruptibility [ or transitorinesse ] againe : they are created out of the e Limbus of God , out of the harsh Matrix , out of which the light of God existeth from Eternity ; and not like the Beasts out of the f Out-birth , which went forth out of the Limbus of the conceived purpose of God , which is finite [ or taketh an end ] and hath been [ or appeared ] here , onely that it might be an eternall shadow and figure . 43. The eternall will is incorruptible [ or intransitory ] and unchangeable , [ or unalterable ] : for the heart of God is generated out of it , which is the end of the nature and of the willing ; If the g Spirits of the source [ or torment ] had put their Imagination , and their desiring will h forward into the light of meeknesse , into the end of Nature , they should have continued Angels ; but seeing they out of pride would faine be above the meeknesse , and above the end of Nature , and awakened the centre ; they found nothing more , for from Eternity there had been nothing more [ than the end of Nature ] ; and therefore they awakened the i Centre of the source [ or torment ] in themselves ; the same they now have : and they were thrust out of the Light into the Darknesse . 44. If you be borne of God , then you [ may ] thus understand , God , Paradise , the kingdome of Heaven and Hell , and the entrance in , and end of the Creatures , [ and ] the creation of this world : but if not : then the vaile is as well before your eyes , as it was upon Moses . Therefore saith Christ ; Seek , and you shall finde ; knock , and it shall be opened unto you : No sonne asketh his Father for an egge , that he should give him a scorpion : Also my Father will give the Holy Ghost to them that aske it . 45. Therefore , if you doe not understand this writing , then doe not as Lucifer did , in taking the spirit of pride presently , and fall a k mocking , and deriding , and ascribe it to the Devill : but seeke the humble lowly heart of God ; and that will bring a small graine of Mustard-seed ( from the l Tree of Paradise ) into your soule ; and if you abide in patience , then a great Tree will grow out of that [ seede ] as you may well thinke , that the like hath come to passe with this Author . For he is to be esteemed as a very silly person , in comparison of the great learned men : But Christ saith ; My power is strong in the weake : Yea Father , it hath so pleased thee , to hide these things from the wise and prudent , and hast revealed them to babes and sucklings ; and that the wisdome of this world is foolishnesse in thy sight . And although now the children of the world are wiser in their generation than the children of light ; yet their wisdome is but a corruptible substance [ essence or thing ] and this wisdome continueth eternally . 46. Therefore seeke for the noble Pearle : it is much more precious than this [ whole ] world ; it will never more depart from you : and where the Pearle is , there will your heart be also : you need not here aske any further after Paradise , joy , and the heavenly delightfulnesse ; seeke but the Pearle , and when you finde that , then you finde Paradise , and the kingdome of Heaven , and you will be so taught , as being without it , you cannot beleeve . 47. It may be , you will turmoyle your selfe [ with hard labour ] and seek for it in Art , supposing to finde m it there : O no : you need not : it lieth not therein ; the Doctor that is without this way knoweth it not : But if he also have found this Pearle , then he is a n person greater for the Publick benefit , than I ; as S t Paul was above the other Apostles , yet in one [ and the same ] way of gentle meeknesse , as becometh the children of God. Whatsoever is wanting here , that you long after , seek further and you will finde the ground , according to the desire [ or longing ] of your soule . CHAP. X. Of the Creation of Man , and of his soule , also of Gods a breathing in . The Pleasant Gate . 1. I Have perused many Master-pieces of writing , hoping to finde the b Pearle of the ground of Man : but I could finde nothing of that which my soule lusted after . I have also found very many contrary opinions : and partly I have found some who forbid me to search [ or seeke ] but I cannot know with what ground or understanding , except it be that the blinde doe grutch at the eyes of them that see . With all this my soule is become very disquiet within mee , and hath been as full of [ pain and ] anguish as a woman at her travaile , and yet nothing was found in it , till I followed the words of Christ ; when he said : You must be borne anew , if you will see the kingdome of God : Which at first stopped up my heart , and I supposed that such a thing could not be done in this world , but [ that it should first be done ] at my departure out of this world : and then my soule first was in anguish to the birth , and would very willingly have tasted the Pearle : and gave it selfe up in this way more vehemently to the Birth , till at last it obtained a Jewel . According to which [ received Jewel ] I will write , for a memoriall to my selfe , and for a light to them that seeke . For Christ said ; None lighteth a Candle and putteth it under a Bushell , but setteth it upon a Table , that all that are in the house may see by the light thereof : And to this end he giveth the Pearle to them that seeke , that they should impart it to the poore , for their health , as he hath very earnestly commanded . 2. Indeed Moses writeth : That God made Man of the dust of the Earth : and that is the opinion of very many : and I should also not have known how that were to be understood , and I should not have learned it out of Moses , nor out of the c Glosses which are made upon it : and the vaile would have continued still before my eyes , yet in great trouble . But when I found the Pearle , then I looked Moses in the face : and found that Moses had written very right , and that I had not rightly understood it . 3. For after the Fall God said also to Adam and Eve ; Earth thou art , and to Earth thou shalt returne againe : and if I had not considered the d Limbus ( out of which the Earth was ) I should have been so blinde still : that [ Limbus ] shewed me the Ground of what Adam was before and after the Fall. 4. For no such Earth or flesh as wee carry about us , can subsist in the light of God : Therefore also Christ said ; None goeth to Heaven , but the Sonne of Man who is come from Heaven , and who is in Heaven . Thus our flesh before the Fall , was heavenly , out of the heavenly Limbus : but when disobedience came , in the lust of this world , to generate it selfe in e another Centre , then it [ the flesh ] became earthly : for by the biting of the earthly Apple in the Garden of Eden ; the earthly Dominion [ or kingdome ] tooke its beginning : and the mother of the great world instantly tooke the f little world into its power [ or vertue ] and made it to be of a Beastiall g kinde , both h in forme and in substance . 5. And if the soule had not been i within it , then Adam should have continued to be an unreasonable Beast : but being the soule out of the Limbus had been breathed into Adam by the Holy Ghost , therefore now the k mercifulnesse ( viz. the heart of God ) must doe its best againe , and bring againe the Centre out of the heavenly Limbus , and himselfe become flesh , and by the Fiat generate the New Man in the soule , which is hidden in the Old : for the Old belongeth onely to the corruptibility , and goeth into its Ether , and the New remaineth for ever . But how this came to passe , you have the following fundamentall information of it , wherein if you be regenerated from God , you may see the old and new man into the very heart , because you have the Pearle : but if not ; then you shall scarce see here the old Adam , and you shall not so much as looke upon the New. 6. The vaile of Moses must be done away , and you must look Moses in the face , if you will behold the New Man : and without the Pearle , you shall not be able to take away the vayle , nor know [ what ] Adam [ was ] before his Fall. for Adam himselfe after the Fall , did no more know the first Man : and therefore he was ashamed of his monstrous forme [ or shape ] and did hide himselfe behinde the Trees in the Garden : for he looked on himselfe and saw that he had a beastiall forme : and thereupon he gat instantly beastiall members for propagation , which the Fiat in the third Principle created on him , through the Spirit of the Great world . 7. Men must not thinke that Man before his fall , had beastiall members to propagate with , but heavenly [ members ] nor no l Entrailes ; for such a stinck and [ filthy ] source [ or property ] as man hath in his body , doth not belong to the holy Trinity in Paradise , but to the Earth , it must goe againe into its Ether ; but Man was created immortall , and also holy , like the Angels ; and being he was created out of the Limbus , therefore he was pure . Now in what manner he is , and out of what he was made it followeth further . 8. Behold when God had created the third Principle , after the fall of the Devils , when they fell from their Glory ( for they had been Angels , standing in the place of this world ) yet nevethelesse he would that his will and purpose should stand ; and therefore he would give to the place of this world an Angelicall m Hoast againe , which should continue to stand for ever . And now he having created the Creatures , whose shadows after the changing of the world should continue for ever ; yet there was no creature found that could have any joy therein [ in the shadowes ] neither was there any creature found that might mannage the Beasts in this world : therefore God said ; Let us make Man an Image like unto us ; which may rule over all the Beasts , and creatures upon the Earth ; and God created Man to be his Image , after the Image of God created he him . 9. Now the Question is ; What is Gods Image ? Behold , and consider the Deity , and then you will light upon it : for God is not a Beastiall Man ; but Man should be the Image and similitude of God , wherein God should dwell . Now God is a Spirit , & all the three Principles are in him : and he would make such an Image , as should have all the three Principles in him , and that is rightly a similitude of God ; And he created him , &c. Whereby Moses may be rightly understood , that God created him , and not made him of a lump of Earth . 10. But the Limbus out of which he created him , is the Matrix of the Earth : and the Earth was generated out of it : yet the Materia [ or matter ] out of which he created him was a Massa , a Quinta Essentia , out of the Starres and Elements ; which instantly became earthly , when Man awakened the earthly centre , and did instantly belong to the earth and corruptibility . 11. But yet this Massa was out of the heavenly Matrix , which is the roote of the n Out-birth , or [ the roote ] of the Earth . The heavenly Centre ought to remaine o fixed ; and the earthly ought not to be awakened : and in this vertue [ and power ] he was Lord and ruler over the Starres and Elements : and all creatures should have stood in awe of him , and he should have been uncorruptible , he had the vertue and properties of all manner of Creatures in him : for his vertue was out of the vertue [ or power ] of the understanding . Now then he ought to have all the three Principles , if he were to be the similitude of God , [ viz. ] the p source of the Darknesse , and also of the Light , and also the p source of this world : and yet he should not live and q act in all three , but in one of them onely , and that in the Paradisicall [ property ] in which his life [ quickned ] arose [ or did exist ] . 12. Now that this is demonstratively and certainly thus , [ appeareth ] in that it is written : And God breathed into him the r living breath , whereby Man became a living soule . All other Creatures which were produced out of the corruptible ſ Limbus by the Fiat , in all those , the will in the Fiat had awakened the spirit in their Centre , and every creatures spirit , went forth out of the essence and property of its own selfe ; and mixed afterwards with the spirit of the great world , of the Starres and Elements , and that ought not to have been in Man , his spirit ought not to have mixt it selfe [ or been united ] with the spirit of the Starres and Elements : the two Principles ( viz. the Darknesse and the Spirit of the Aire ) ought to have stood still in such a substance [ as should be the Image of God ] ; and therefore he breathed into him the t living breath : understand Gods breath , that is , the Paradisicall Breath or Spirit , [ viz. ] the Holy Ghost ; that should be the Breath of the Soule , in the Centre of the Soule : and the Spirit which went forth out of the Limbus , or out of the Quinta Essentia ( which is of the u condition of the Starres ) that was to have power over the fift Essence of this world : for Man was in one onely Essence [ or substance ] and there was also but one onely Man that God thus created : and he could have lived for ever : and although God had brought the Starres againe into their Ether , and also had withdrawn the matrix of the Elements , and the Elements also , back into the nothing ; yet Man would have continued still . Besides , he had the Paradisicall Centre in him , and he could have generated againe out of himselfe , out of his will , and have awakened the Centre ; and so should have been able , in Paradise , to generate an Angelicall x Hoast , without misery or anguish , also without tearing [ rending or dividing in himselfe ] : and such a Man he ought to have been , if he must continue in Paradise , and be eternall without decay : for Paradise is holy , and in that respect man also ought to have been holy , for the vertue [ and power ] of God and Paradise consisteth in holinesse . The deep Gate of the Soule . 13. THe soule of Man , which God hath breathed into him , is out of the Eternall Father : yet understand it aright : there is a difference [ to be observed ; you must ] understand [ that it is ] out of his unchangeable will , out of which he generateth his Sonne and Heart from Eternity , out of the divine Centre , from whence the Fiat goeth forth , which maketh separation ; and hath in y it all the Essences of the Eternall Birth : [ or all manner of things which are in the Eternall Birth : ] onely the Birth of the Sonne of God , that very Centre , which the Sonne of God himselfe is ; he hath not ; for that Centre is the end of Nature , and not creaturely : That is the highest centre of the Fire burning love and mercy of God , the perfection [ or fulnesse ] : out of this centre no creature cometh , but it appeareth [ or shineth ] in the Creature , viz. in Angels , and in the soules of holy Men : for the Holy Ghost , and the Omnipotence [ or Almightinesse ] which frameth the Eternall will in the Eternall Father , that goeth forth out of this [ Centre ] . 14. Now therefore the soule standeth in two Gates ; and toucheth two Principles , viz. the Eternall Darknesse , and the Eternall light of the Sonne of God , as God the Father himselfe doth . Now as God the Father z holdeth his unchangeable Eternall will , to generate his heart and Sonne , so the Angels and soules keepe their unchangeable will in the heart of God. Thus it [ the soule ] is in Heaven and in Paradise , and enjoyeth the inutterable joy of God the Father which he hath in the Sonne , and it heareth the inexpressible words of the heart of God , and rejoyceth at the Eternall , and also at the created Images , which are not in essence [ or substance ] but in figure . 15. There the soule eateth of all the words of God ; for the same are the food of its life ; and it singeth the Paradisicall a songs of Praise , concerning the pleasant fruit in Paradise , which groweth in the divine vertue [ or power ] of the divine Limbus , which is the food of the b body , for the body eateth of the Limbus , out of which it is , and the soule eateth of God and of his word , out of which it is . 16. Can this be no joy and rejoycing ? and should not that be a pleasant thing , with the many thousand sorts of Angels to eate heavenly bread , and to rejoyce in their communion and fellowship ? What can be possibly named which can be more pleasant ? Where there is no feare , no anger , no death : where every voyce and speech is ; Salvation , power , strength , and might , be to our God ; and this voyce going forth into the Eternity . Thus with this sound the divine vertue of Paradise goeth forth : and it is a meere growing in the divine Centre of the fruits in Paradise . And there is the place where S t Paul heard words inutterable , that no man can expresse . Such a man was Adam before his Fall : and that you may not doubt , that this is very sure and most truly thus , look upon the Circumstances . 17. When God had created Adam thus , he was then in Paradise in the joyfulnesse : and this clarified [ or c brightened ] Man was wholly beautifull , and full of all manner of knowledge : and there God brought all the Beasts to him , ( as to the Great Lord in this world ) that he should look upon them , and give to every one their Name , according to their Essence and vertue ; as the Spirit of every one was figured in them . And Adam knew all what every Creature was , and he gave every one their Name according to the quality [ or working property ] of their Spirit . As God can see into the heart of all things , so could Adam also doe , in which his perfection may very well be observed . 18. And Adam and all men should have gone wholly naked , as he then went : his clothing was the clarity [ or brightnesse ] in the vertue [ or power ] : no heat nor cold touched him : he saw day and night [ cleerly ] with open eyes ; in him there was no sleepe , and in his minde there was no night : for the divine vertue [ and power ] was in his eyes : and he was altogether perfect : he had the d Limbus , and also the * Matrix in himselfe : he was no [ male ] or Man , nor [ female or ] Woman ; as wee in the Resurrection shall be [ neither ] : though indeed the knowledge of the marks [ of distinction will ] remaine in the figure , but the Limbus and the Matrix not severed , as now [ they are ] . 19. Now Man was to dwell upon the Earth as long as it was to stand , and manage [ rule and order ] the beasts , and have his delight and recreation therein : but he ought not to have eaten any earthly fruit , wherein the corruptibility [ or transitorinesse ] did stick : it is true he should have eaten , but onely with the mouth , and not into the body : for he had no [ entrailes , stomack , or ] guts , nor any such hard dark flesh , it was all perfect : for there grew Paradisicall fruit for him , which afterwards e went away ; * when he went out of Paradise : and then God cursed the Earth , and the heavenly Limbus was withdrawne from him , together with that fruit , and he lost Paradise , God , and the kingdome of heaven : for before sinne , when Paradise was upon the Earth , the Earth was not bad [ or evill as now it is ] . 20. If Adam had continued in innocency , then he should in all fruits have eaten Paradisicall fruit , and his food should have been heavenly , and his drink [ should have been ] out of the mother of the heavenly water of the source [ or fountaine ] of the Eternall life . The f Out-birth touched him not , the element of aire he had no need of in this manner [ as now ] : t is true , he drew breath from the aire , but he took his breath from the incorruptibility , for he did not g mingle with the spirit of this world , but his Spirit ruled powerfully over the spirit of this world , over the Starres , and over the Sunne and Moone , and over the Elements . 21. This must be Adams condition : and thus he was a true and right Image and similitude of God : he had no such hard bones in his flesh [ as wee now have ] but they were strength , and such [ a kinde of ] vertue : also his bloud was not out of the tincture of the h aquastrish Matrix , but it was out of the heavenly Matrix . In briefe , it was altogether heavenly , as wee shall appeare [ and be ] at the day of the Resurrection . For the purpose of God standeth , the first image must returne and come againe and continue in Paradise : and seeing it could be done in no other forme , [ way , or manner ] , nor [ that which was lost ] be restored againe , therefore God would rather spend his own heart ; his eternall will is unchangeable , that must stand . 22. And when God had created Man , then he planted a Garden in Eden towards the East , and placed him therein : and caused to spring up and grow all manner of fruit , delightfull to behold , and all sorts of Trees good to eate of : and the Tree of Life in the midst of the Garden , and the Tree of knowledge of Good and Evill : and when God had placed Man in the Garden , he commanded him , and said ; You shall eate of every Tree in the Garden , but of the Tree of knowledge of Good and Evill thou shalt not eate ; for in the day that thou eatest thereof thou shalt die the Death . Here the vaile lieth upon Moses ; and they must be sharp [ or piercing ] Eyes that can behold the face of Moses : God hath not without cause let Moses write this so very mystically [ hiddenly and obscurely ] . 23. For what needed God to care so much for the biting of an Apple , as to destroy so faire a creature for it ? Doth he not forgive many greater sinnes ? And he so exceedingly loved Man , that he spared not his onely Sonne , but let him become Man , and gave him unto Death : and could he not forgive a small sinne ? seeing he was omniscient , [ or knew all things ] therefore why did he let the Tree of knowledge of Good and Evill grow ? 24. Reason judgeth thus , that if God would not have had it so , Adam should not have eaten of it , or else he should not have forbidden that Tree onely , sure he made it for a stumbling stock to him . Thus the Reason of one [ sort ] or party judgeth . The Reason of the other party will mend the matter , which is indeed somewhat the wiser , but not much : They say , God tempted Adam , [ to try ] whether he would continue in his obedience or not : and when he became disobedient , then God threw mighty anger and wrath upon him , and cursed him to Death ; and that his wrath could not be quenched , except he be reconciled in such a manner . This Reason of this party , maketh God to be a meere unmercifulnesse , like an evill man of this world , who yet will be reconciled , when he hath once revenged himselfe sufficiently ; and this Reason hath no knowledge at all God , nor of Paradise . 25. O beloved soule ! it is a very i heavy businesse , at which the very Heavens might well stand amazed : in this Temptation there is a very great matter hidden in Moses , which the unenlightened soule understandeth not ; God did not regard a bit of an Apple or Peare , to punish so faire a Creature for it : The punishment cometh not from his hand , but from the k Spiritus major is mundi , from the Spirit of the great World , from the third Principle . God intended most mercifully towards Man , and therefore he spared not his own heart , but let it become Man , that he might deliver Man againe . You ought not to have such thoughts . God is love , and the Good , in him is no angry thought , and Mans punishment was not but from himselfe , as you shall [ finde or ] reade in its due place . The secret Gate of the Temptation of Man. 26. Since many Questions fall to be in this place ( for the minde of Man seeketh after its native Countrey againe , out of which it is wandered , and would returne againe home to the Eternall Rest ) and since it is permitted to mee in my knowledge ; I will therefore set downe the deep Ground of the Fall , wherein Men may looke upon the eyes of Moses : If you be borne of God , then it may well be apprehended by you , but the unenlightened minde cannot hit the mark : for if the minde desireth to see what is in a house , it must then be within that house ; for from heare say , without seeing it ones selfe , there is alwaies doubting whether a thing be as is related : But what the eye seeth , and the minde knoweth , that is beleeved perfectly , for [ the eye and the minde ] apprehendeth it . 27. The minde searcheth , wherefore man must be tempted , whereas God had created him perfect : and seeing God is omniscient , [ and knoweth all things ] the minde therefore alwaies layeth the blame upon God : and so doe the Devils also : for the minde saith , If the Tree of knowledge of Good and Evill had not sprung up , then Adam had not fallen . 28. O beloved Reason ! If you understand no more than so , then shut up the eyes [ of your minde ] quite , and search not ; continue under patience in hope , and let God alone [ he will doe well enough ] or else you will fall into the greatest unquietnesse , and the Devill will drive you into despaire , who continually [ pretendeth or ] giveth it forth l , that God did will evill , [ and that ] he willeth not that all men should be saved , and therefore he created the Tree of Anger . 29. Beloved Minde , put such thoughts away from thee , or else thou wilt make of the kinde and loving God , an unmercifull and hostile will , but leave off such thoughts of God , and consider thy selfe what thou art : in thy selfe thou shalt finde the Tree of the Temptation , and also the will to have it , which made it spring up : yea the source [ lust or quality ] whence it sprung up , standeth in thee , and not in God : [ this must be understood ] that when we will speak of the pure Deity ( which manifesteth it selfe in the second Principle through the heart of God ) it is thus and not otherwise . 30. But when wee consider [ or meane ] the originall of the first Principle , then wee finde the [ nature , propertie , or ] species of the Tree , and also the will to the Tree : wee finde there the abysse of Hell and of anger [ and wrath ] : and moreover wee finde the will of all the Devils : we finde the envious will of all the Creatures of this world , wherefore they all are the enemies one of another , and doe hate , bite , worry , kill and devour one another . My beloved Reason , here I will shew you the Tree of the Temptation , and you shall look Moses in the face : keep but your minde m stedfast , that you may apprehend it . 31. I have often given you to understand in this book already what the Essence of all Essences is : but because it is most of all highly necessary in this place to know the Ground [ thereof ] therefore I will n set you it downe all at large , and very fundamentally , so that you shall know it in your selfe : yea you shall understand it in all Creatures , and in all things that are , or that you look upon , or at any time may possibly think on , all these shall be witnesse . I can bring heaven and earth , also the Sunne , Starres , and Elements for a witnesse , and that not in bare words and promises onely , but it shall be set before you [ very convincingly and ] very powerfully in their vertue and essence : and you have no vertue [ or power , or faculty ] in your body , that shall not [ convince you and ] witnesse against you ; doe but not suffer the lying Spirit , the old Serpent to darken your minde , who is the inventor of a thousand o tricks . 32. When he seeth that he cannot catch [ or overcome ] Man by making him p doubtfull of the mercy of God ; then he maketh him carelesse , so that he accounteth all as nothing : he maketh his minde very drowsie , so that he esteemeth very lightly of himselfe , as if all were not worth the looking after : let things be as they will , he will not break his heart [ or trouble his head ] with it . Let the q Pope looke after it , they must answer for it . Thus the minde carelesly passeth it over , like a whirlwinde or streame of water ; concerning which Christ said ; The Devill stealeth the Word out of their hearts , that they doe not apprehend it , nor beleeve it , that they might be saved ; so that it taketh no roote . 33. Or else if the Pearle should grow , and the Lilly bud forth ; r he should be revealed , and then every one would flie from him , and he should stand in great shame . This Trade he hath driven ever since the beginning of the world : and though he resist never so vehemently , yet a Lilly shall grow in his supposed Kingdome , whose smell reacheth into the Paradise of God , in spite of all his raging and tyranny ; this the Spirit of God doth witnesse . 34. Behold thou childe of Man , if thou wilt easily draw neere to this knowledge , take but thy minde before thee , and consider it , and therein thou wilt finde all . You know that out of it proceedeth joy and sorrow , laughter and weeping , hope and doubting , wrath and love , lust to a thing , and hate of the thing : you finde therein wrath and malice , also love , meeknesse , and well-doing . 35. Now the Question is , May not the minde stand in one onely will , ( viz. in meere love ) like God himselfe ? Here sticks the mark , the ground , and the knowledge : behold , if the will were in one onely Essence , then the minde would also have but one quality that could give the will to be so , and it should be an immovable thing , which should alwayes lie still , and should doe no more but that one thing alwaies : in it there would be no joy , no knowledge , also no art or skill of any thing at all , and there would be no wisdome in it : also if the quality were not in infinitum , it would be altogether a Nothing , and there would be no minde nor will to any thing at all . 36. Therefore it cannot be said , that the totall God in all the three Principles is in one onely will and essence : there is a distinction [ or difference to be observed ] : though indeed the first and the third Principle be not called God , neither are they God , and yet are his essence [ or substance ] , out of which from eternity the light and heart of God is alwaies generated , and it is one essence [ or being ] as body and soule in Man are . 37. Therefore now if the Eternall minde were not , out of which the Eternall will goeth forth , then there would be no God. But now therefore there is an Eternall minde , which generateth the Eternall will , and the Eternall will generateth the Eternall heart of God , and the heart generateth the light , and the light the vertue , and the vertue the Spirit , and this is the Almighty God which is one unchangeable will. For if the minde did no more generate the will , then the will would also not generate the heart , and all would be a nothing . But seeing now that the minde thus generateth the will , and the will the heart , and the heart the light , and the light the vertue , and the vertue the Spirit , therefore now the Spirit againe generateth the minde : for it hath the vertue , and the vertue is the heart : and it is an indissoluble Band. The Depth . 38. BEhold now , the minde is in the Darknesse , and it conceiveth its will to the light , to generate it : or else there would be no will , nor yet any s Birth : this minde standeth in anguish , and in a longing [ or is in labour ] ; and this longing is the will , and the will conceiveth the vertue : and the vertue fulfilleth [ satisfieth or impregnateth ] the minde , thus the kingdome of God consisteth in the vertue [ or in power ] which is God the Father , and the light maketh the vertue longing to [ be ] the will , that is God the Sonne , for in the vertue the light is continually generated from Eternity , and in the light , out of the vertue goeth the Holy Ghost forth , which generateth againe in the dark minde the will of the Eternall Essence . 39. Now behold deare soule , that is the Deity , and that comprehendeth in it the second or the middlemost Principle . Therefore God is onely Good , the love , the light , the vertue [ or power ] . Now consider , if the minde did not stand in the darknesse , there would no such eternall wisdome and skill be : for the anguish in the will to generate , standeth therein : and the anguish is the quality : and the quality is the t multiplicity [ or variety ] and maketh the minde , and the minde againe maketh the multiplicity [ or plurality ] . 40. Now deare soule , see all over round about you , in your selfe and in all things , what finde you therein ? you finde nothing else but the anguish , and in the anguish the quality , and in the quality the minde , and in the minde the will to grow and generate , and in the will the vertue [ or u power ] , and in the vertue the light , and in the light its forth-driving Spirit : which maketh againe a will to generate a twig [ bud or branch ] out of the Tree like it selfe ; and this I call in my Booke the Centrum [ the Centre ] where the generated will becometh an Essence [ or substance ] and generateth now againe such [ another ] Essence : for thus is the Mother of the Genetrix . 41. Now the anguish hath the first Principle x in possession ; seeing it standeth in the Darknesse , it is another essence , than the essence in the light is , where there is nothing else but meere love and meeknesse , where no source [ or torment ] is discovered , and the quality which is generated in the Centre of the Light , is now no quality , but the eternall skill and wisdome , of whatsoever was in the anguish before the Light [ brake forth ] : this wisdome and skill , now alwaies cometh to helpe the conceived will in the anguish , and maketh in it selfe againe the Centre to the Birth , that so the sprout may generate it selfe in the quality , viz. the vertue , and out of the vertue the fire , and out of the fire the Spirit , and the Spirit maketh in the fire the vertue againe , that thus there [ may ] be an Indissoluble Band : and out of this minde , which standeth in the darknesse , God generated the Angels , which are flames of fire , yet y shining through and through with the divine light : for in this minde a Spirit can and may be generated , and not else : for before it in the heart and light of God , there can no Spirit be generated , for the heart of God is the end of Nature , and it hath no quality : therefore also nothing cometh out of it more , but it continueth unchangeably in the Eternity , and it shineth in the minde of the quality of the darknesse , and the darknesse cannot comprehend it . 42. Now therefore in the anguishing minde of the darknesse , is the inexpressible [ or unutterable ] source [ quall , or rising property ] from whence the name quality , existeth , as from many qualls [ or sources , or Wells ] into one quall [ or source ] and out of these many sources [ running ] into one source , springeth forth the plurality of skill , so that there is a multiplicity , [ or variety of it ] : and the Spirit of God out of the light , cometh to helpe every skill , [ or science , or knowledge ] , and in every skill of the sources [ or quals ] in the quality ( by its kinde z infecting of the love ) it maketh againe a centre and in the centre a source [ or quall , or spring ] is generated againe , as a twig out of a Tree , where againe there springeth forth a minde in the anguish : and the Spirit of Love with its infecting [ or infusing ] of kindnesse maketh all , every thought in the will , and [ that ] essentially . 43. For the will in the Centre climeth aloft till it generateth the fire , and in the fire is the substance and essentiality generated : for it is the spirit thereof , and the end of the will in the dark minde , and there can be nothing higher generated in the anguish than the fire , for it is the end of nature , and it generateth againe the anguish and the source , as may be perceived . Now therefore the dark anguishing [ aking or anxious ] minde hath not onely one substance , viz. one being [ or essence ] in it selfe , but many ; or else no quality could be generated , and yet it is truely but one [ being , essence , or ] substance , and nor many . 44. Thou deare soule , thus saith the high Spirit to thee ; yeeld up thy minde here , and I will shew it thee . Behold , what doth comprehend thy will , or wherein consisteth thy life ? If thou sayest , in water and flesh : No , it consisteth in the fire , in the warmth : if the warmth were not , then thy body would be stiff [ with cold ] , and the water would dry away ; therefore the minde and the life consisteth in the fire . 45. But what is the fire ? First , there is the Darknesse , the Hardnesse , the eternall cold , and the Drinesse , where there is nothing else but an eternall hunger . Then how cometh the fire to be ? Deare soule ; here [ in the fires coming to be ] the Spirit of God ( viz. the eternall Light ) cometh to helpe the hunger ; for the hunger existeth also from the Light : because the divine vertue beholdeth it selfe in the darknesse , therefore the darknesse is desirous [ and longing ] after the Light : and the desirousnesse is the will. 46. Now the will or the desirousnesse in the drinesse cannot a reach the Light : and therein consisteth the anguish in the will [ longing ] after the Light ; and the anguish is attractive , and in the attracting is the woe , and the woe maketh the anguish greater ; so that the anguish in the b harshnesse attracteth much more , and this attracting in the woe , is the bitter [ sting or ] prickle , or the bitternes of the woe : and the anguish reacheth after the [ sting or ] prickle , with attracting , and yet cannot c comprehend it , because it resisteth , and the more the anguish attracteth , the more the [ sting or ] prickle raveth and rageth . 27. Now therefore the anguish , bitternesse , and woe in the [ sting or ] prickle , are like a brimstone spirit , and all spirits in Nature are Brimstone : they [ torment or ] cause the anguish in one another , till that the light of God cometh to help them ; and then there cometh to be a flash , and there is its end , for it can clime no higher in nature , and this is the fire , which becometh shining in the flash , in the soule , and also in the minde . For the soule reacheth the vertue of the light , which doth put it into meeknesse ; and in this world it is the burning fire : in Hell it is immateriall , and there it is the Eternall fire , which burneth in the d quality . 48. Now thou deare soule ! here you see in a Glasse , how very neere God is to us , and that he himselfe is the heart of all things , and giveth to all vertue , [ power ] and life . Here Lucifer was very e heedlesse , and became so very proud : that when this Brimstone Spirit in the will of the minde of God was created , then he would faine have fline out above the end of nature , and would drive the fire out above the meeknesse , he would faine have had all burne in the fire , he would have ruled [ or domineered ] : the sparks of fire in the Brimstone Spirit , did elevate themselves too high : and these Spirits pleased not the Creator , or the Spirit in the Fiat , and [ therefore ] were not [ established ] Angels , although in the first minde ( when the Centre was opened to the [ creation of the ] Spirits ) he came to helpe them , and [ f beheld ] them as well as the other Angels : but they indeed generated a fiery will , when they should have opened their Centre to the regeneration of their mindes , and so should have generated an Angelicall will. 49. The first will , out of which they were created , that was Gods , and that made them good , and the second will , which they ( as obedient [ children ] ) should have generated out of their Centre in meeknesse , that was evill : and therefore the g Father for generating such a childe , was thrust out from the vertue of God , and so he spoyled the Angelicall kingdome , and remained in the source of the fire : and because the h evill childe of their minde did turne away from the meeknesse , therefore they i attained what they desired . For the minde is the God and the Creator of the will , that is free from the Eternall Nature , and therefore what it generateth to its selfe , that it hath . 50. Now if you aske ; Wherefore came not the Love of God to helpe them againe ? No , friend , their minde had elevated it selfe , even to the end of Nature , and it would faine have gone out above the Light of God : their minde was become a kindled source of fire in the fierce wrath , the meeknesse of God cannot enter into it , the Brimstone Spirit burneth eternally : in this manner he is an enemy to God , he cannot be helped : for the Centre is burning in the flash : his will is still , that he would faine goe out above the meeknesse of God ; neither can he get [ frame , or create ] any other [ will ] , for his source hath revealed the end of Nature in the fire , and he remaineth an unquenchable source of fire : the heart of God in the meeknesse , and the Principle of God , is close shut up from him , and that even to Eternitie . 51. To Conclude , God will have no fiery Spirit in Paradise , they must remaine in the first Principle , in the Eternall Darknesse , if they had continued as God had created them ( when the meeknesse shined [ or appeared ] to them ) and had put the Centre of their mindes into the meeknesse , then the light of God should for ever have k shined through them , and they should have eaten of the Verbum Domini [ the Word of the Lord ] : and they should with the roote of their Originall , have stood in the first Principle , like God the Father himselfe , and with the will in the minde [ they should have stood ] in the second Principle : thus they should have had a Paradificall source [ quality or property ] and an Angelicall will : and they should have been friendly in the l Limbus of Heaven , and in the love of God. CHAP. XI . Of all Circumstances of the Temptation . 1. NOw the Highest Question is , What that is , which caused the minde of the Devill , so to elevate it selfe , and that so great a number of them are fallen in the high mindednesse [ or pride ] ? Behold , when God set the Fiat in the will , and would create Angels , then the Spirit first separated all qualities , after that manner , as now you see there are many kinds of Starres , and so the Fiat created them [ severall ] : Then there were created the Princely [ Angels ] and the Throne-Angels , according to every Quality , ( as , hard , soure , bitter , cold , fierce , soft , and so forth m in the Essences , till to the end of Nature ) out of the source of the fire , a similitude whereof you have in the Starres , how different they are . 2. Now the Thrones and Princely Angels , are every one of them a great fountaine : as you may perceive the Sunne is , in respect of the Starres , as also in the blossoming Earth . The great fountaine veine [ or Well-spring ] in the source , was in the time of the Fiat in the dark minde , the Prince or Throne-Angel : There out of each fountaine came forth againe a Centre in many thousand thousands ; for the Spirit in the Fiat manifested it selfe in the nature of the Darknesse , after the manner of the Eternall Wisdome : Thus the manifold various properties that were in the whole nature , went forth out of one onely Fountaine , according to the ability of the eternall wisdome of God ; or as I may best render it to be understood by a similitude ; as if one Princely Angel had generated out of himselfe , at one time , many Angels : whereas yet the Prince doth not generate them , but the Essences : and the qualities goe forth with the Centre in every Essence , from the Princely Angels , and the Spirit created them n with the Fiat , and they continue standing essentially : Therefore every o Host ( which proceeded out of one [ and the same ] fountaine ) gat a will in the same fountaine which was their Prince ( as you see , how the Starres give all their will into the vertue [ or power ] of the Sun ) of this , much must not be said to my p Master in Arts , he holdeth it impossible to know such things , and yet in God all things are possible , and to him a thousand yeares are as one day . 3. Now of these Princely Angels One is fallen ( for he stood in the fourth forme of the Matrix of the Genetrix in the dark minde , in that place in the minde where the flash of fire taketh its originall ) with his whole host that was proceeded from him : Thus the fiery kinde [ condition or property ] moved him to goe above the end of Nature , ( viz. above the heart of God ) that kinde stood so q hard kindled in him . 4. For as God said to the Matrix of the Earth , Let there come forth all kinds of Beasts : and the Fiat created Beasts out of all the Essences : and first divided the Matrix , and after that , the essences and qualities ; and then he created them out of the divided Matrix , male and female . But because the creatures were materiall , therefore every kinde [ species or generation ] must thus propagate it selfe from every Essence : but with the Angels not so : but [ their propagation was ] sudden and swift , as Gods thoughts are , so were they . 5. But this is the Ground : every quality or quall [ or source , would be creaturely , and the fiery [ property ] elevated it selfe too mightily , into which Lucifer had brought r his will ; and so it went with Adam as to the Tempting Tree ; as it is written : And God suffered all sorts of Trees to spring up in the Garden of Eden : and in the midst of the Garden , the Tree of Life , and of the knowledge of Good and Evill . 6. Moses saith : God suffered to spring up out of the Earth , all sorts of Trees pleasant to look upon , and good for food . But here is the vaile in Moses , and yet in the Word it is bright , cleere , and manifest , that the fruits were pleasant to behold , and good to eate , wherein there was no death , wrath , or s corruptibility , but [ it was ] Paradificall fruit , of which Adam could live in clarity [ or brightnesse ] in the will of God , and in his love in perfection in Eternity , onely the Death stuck in the Tree of knowledge of good aod evill , that onely was able to bring man into another Image . 7. Now wee must needs cleerely [ conceive or ] think , that the Paradisicall fruit which was Good , was not so very earthly , for ( as Moses himselfe saith ; ) they were of two sorts ; the one good to eate , and pleasant to behold , and the other had the death and corruptibility in it : in the Paradisicall fruit , there was no death nor corruptibility : for if there had been any death or corruptibility therein , then Adam had eaten death in all the fruits : but seeing there was no death therein , therefore the fruit could not be so altogether earthly ; though indeed it sprung out of the earth , yet the divine vertue of the second Principle was imprinted therein , and yet they were truly in the third Principle , growne [ or sprung ] out of the earth , which God cursed as to the earthly food , that no Paradisicall fruit did grow any more out of the earth . 8. Besides , if Adam had eaten earthly fruit , he must then have eaten it into his body , and have had gut [ or entrailes ] : and how could such a stinck [ and dung ] ( as wee now carry in the body ) have been in Paradise in the holinesse of God ? Moreover , he should by eating earthly food , have eaten of the fruit of the Starres and Elements , which would presently have infected [ or qualified ] in him , as was done in the fall : also so his feare over all the beasts would have ceased . For the essences of the Beasts would presently have been like the humane essences in vertue [ and power ] ; and t one would have domineered more strongly over the other . 9. Therefore it was cleane otherwise with Adam : he was a heavenly Paradisicall Man , he should have eaten of the heavenly Paradisicall fruit , and in the vertue [ or power ] of that [ fruit ] he should have ruled over all Beasts [ or living creatures ] also over the Starres and Elements : no cold nor heat should have touched him ; or else God would not have created him so naked , but like all Beasts with a rough [ or hairy ] skin [ or hide ] . 10. But the Question is ; Wherefore grew the earthly Tree of the knowledge of good and evill ? for if that had not been , Adam had not eaten of it ; or wherefore must Adam be Tempted ? Hearken , Aske your minde about it , wherefore it so suddenly generateth and conceiveth in it selfe a thought of anger , and then of love ? Doest thou say [ it cometh ] from the hearing and seeing of a thing ? Yes that is true , this God also knew very well ; and therefore he must be tempted . For the Centre of the minde is free , and it generateth the will , from hearing and seeing , out of which the imagination and lust doth arise . 11. Seeing Adam was created an image and whole similitude of God , and had all three Principles in him like God himselfe , therefore also his minde and imagination should meerly have looked into the heart of God , and should have set his lust and [ desire or ] will thereon : and as he was a Lord over all , and that his minde was a threefold Spirit , in three Principles , in one onely Essence , so his Spirit also , and the will in the Spirit , should have stood open [ or free ] in one onely Essence , viz. in the Paradisiciall heavenly [ essence ] : and his minde and soule should have eaten of the heart of God , and his body [ should have eaten ] of the heavenly Limbus . 12. But seeing the heavenly u Limbus was manifested through the earthly , and was in the fruit in one onely Essence ; and Adam so too , therefore it behoved Adam ( having received a living soule out of the first Principle , and breathed in from the Holy Ghost , and enlightened from the light of God standing in the second Principle ) not to reach after the earthly Matrix . 13. Therefore God here also gave him the Command , not to lust after the earthly Matrix , nor after her fruit , which stood in the corruptibility , and transitorinesse , but the Spirit of Man x not . He should eate of the fruit , but no otherwise than of the Paradisicall kinde and property ; [ and ] not of the earthly Essences . For the Paradisicall Essences had imprinted themselves in all fruits , therein they were very good to eate of , after an Angelical manner , and also pleasant to behold or corporeall , as Moses also saith . Now it may be asked , What then was properly the Tempting in Adam ? The Gate of Good and Evill . 14. Wee have a very powerfull testimony hereof , and it is knowne in Nature , and in all her children , in the Starres and Elements , in the Earth , Stones , and Metalls ; especially in the living creatures , as you see , how they are evill and good , viz. lovely creatures , and also venomous evill beasts ; as Toads , Adders , and Serpents , [ or Wormes ] : so also there is poyson and malice in every sort of y life of the third Principle : and the [ fiercenesse ] or strongnesse must be in Nature , or else all were a Death and a Nothing . The Depth in the Centre . 15. As is mentioned before , the eternall minde standeth thus z in the Darknesse , and vexeth it selfe , and longeth after the light , to generate that , and the anguish is the source , and the source hath in it many formes , till that it reacheth the fire in its substance , viz. [ it hath ] bitter , soure , hard , cold , strong , darting forth , or flashing , in the roote of it selfe sticketh the joy and paine alike ; viz. when it cometh to the roote of the fire , and can reach the light , then out of the wrath [ or sternnesse ] cometh the great joy : for the light putteth the sterne forme into great meeknesse : on the contrary , that forme which cometh onely to the roote of the fire , that continueth in the a wrath . 16. As wee are to know , that when God would manifest the Eternall Minde in the Darknesse , in the third Principle b with this world , then first all formes in the first Principle till fire , were manifested , and that forme now which comprehended the light , that became Angelicall and Paradisicall ; but that which comprehended not the light , that remained to be wrathfull , murtherous , soure and evill , every one in its own forme and essence : for every forme desired also to be manifested ; for it was the will of the Eternall Essence to manifest it selfe . But now one forme was not able to manifest it selfe alone in the Eternall Birth , for the one is the member of the other , and the one without the other would not be . 17. Therefore the Eternall Word , or heart of God , wrought thus in the dark and spirituall Matrix ( which in it selfe , in the Originalnesse without the light would be [ as it were ] dumb [ or senslesse ] ) and hath generated a corporeall and palpable [ or comprehensible ] similitude of its essence , in which all the formes were brought forth out of the Eternall formation , and brought into Essence : for out of the spirituall forme , the corporeall [ forme ] is generated , and the eternall Word hath created it by the Fiat , to stand thus . 18. Now then , out of these formes , out of the Matrix of the earth , by the Fiat , in the Word , went forth all the Creatures of this world : also Trees , hearbs , and grasse , every one according to its kinde : as also Wormes , evill and good , as every forme in the Matrix of the Genetrix had their originall ; and thus it was also with the fruits in the Paradise of this world in the Garden of Eden : when the Word was spoken , let there come forth all sorts of Trees and hearbs ; then out of all formes [ or the Genetrix or womb ] Trees and hearbs came forth and grew , which were altogether good and pleasant : for the word in the Fiat , had c imprinted it selfe in all the formes . 19. But then the Darknesse and Quall [ source or paine ] were in the middest in the Centre , wherein Death , the wrathfulnesse , decay , and the corruptibility did stick : and if that had not been , this world would have stood for ever , and Adam should not have been tempted : d they also like a e Death , ( or a corrupting worme of the Quall [ or source ] ) did work together , and generated the Tree of Good and Evill in the midst of its seate [ or place ] because Death stuck in the midst of the Centre , by which this world shall be kindled in the fire at the end of the dayes . And this Quall [ or source ] is even the anger of God , which by the heart or light of God in the Eternall Father , is continually put into the meeknesse : and therefore the Word or heart of God is called the Eternall Mercifulnesse of the Father . 20. Seeing then all the formes of the Eternall Nature were to come forth , [ it is so come to passe ] as you may see in Toads , Adders , Wormes , and evill Beasts : for that is the forme which sticketh in the midst in the birth of all Creatures , viz. the poyson [ venome ] or Brimstone Spirit ; as wee see that all Creatures have poyson and gall : and the life of the Creatures sticketh in the power [ or might ] of it [ the poyson ] : as you may finde before in this booke in all the Chapters , how the Eternall Nature taketh its Originall , how it worketh , and how [ or after what manner ] its Essence [ being or substance ] is . 21. Now thus the Tree of the strong [ tartnesse or wrath ] ( which is in the midst of Nature ) grew also in the midst of the Garden of Eden ; and was ( according to the ability of its own forme , which it hath from the eternall quality , in the Originalnesse ) the greatest and the mightiest [ Tree ] . And here it may be seene very cleerly , that God would have preserved and had Man to be in Paradise , for he forbad him this Tree , and caused other fruit enough [ besides ] to grow in the formes and Essences . The Gate of the Tempting . 22. S t Paul saith ; God foresaw [ or elected ] Man , before the ground [ or foundation ] of the world was laid : Here we finde the ground so very [ plaine or ] faire , that wee have a delight to write on , and to seeke the f Pearle ; for behold , in the eternall wisdome of God , before the Creation of the world , the fall of the Devils , and also of Man , appeared in the Eternall Matrix , and was seene ; for the Eternall Word in the Eternall Light knew very well , that if it came to manifest the fountaine of the Eternall Birth , that then every forme should breake forth : yet it was not the will of the love in the word of the Light , that the formes of the tart [ soure strong wrath ] should elevate themselves above the meeknesse ; but it had such a mighty [ or potent ] forme , that it is so come to passe . 23. Therefore the Devill also ( in regard of the might of the tart [ strong fierce wrath ] was called a Prince of this world in the [ angry strong ] fiercenesse , of which you shall finde [ more ] about the Fall. And therefore God created but one Man : for God would that Man should continue in Paradise , and live eternally : and on the contrary , the sternnesse [ or strong fierce wrath ] would tempt him [ to trie ] whether he would put his imagination and will wholly into the heart of God , and into Paradise , wherein he was . 24. And because Adam was drawne forth out of the strong [ sterne soure ] Essences , therefore he must be tempted [ to try ] whether his Essences ( out of which his imagination and lust proceeded ) could stand in the heavenly quality , or whether he would eate of the Verbum Domini , [ the Word of the Lord ] and [ to try ] which essence , ( whether the Paradisicall , or the strong [ fierce wrathfull ] would overcome in Adam . 25. And this was the purpose of God , therefore to create but one Man , that the same might be tempted , [ and tried ] how he would stand , and that upon his Fall he might the better be helped : and the heart of God did before the foundation of the world in his love fore-intend [ or prepurpose ] to come to help [ him ] ; and when no other remedy could doe it , the heart of God himselfe would become Man , and regenerate Man againe . 26. For Man is not fallen of strong [ fierce angry ] pride , like the Devill ; but his earthly Essences have overcome his Paradisicall Essences , and brought them into the earthly lust , and in that regard he hath Grace againe bestowed upon him . The highest , strongest , and the mightiest Gate of the Temptation in Adam . 27. Here I will faithfully admonish the Reader , deeply to consider Moses , for g here under the vaile of Moses , he may looke upon the face of Moses : Also he may see the second Adam in the h love of the Virgin : Also he may see him in his Temptation , and upon the Crosse ; as also in Death ; and lastly , in the vertue of the Resurrection at the right hand of God : Also you may see Moses on Mount Sinai ; and lastly , the Clarification [ or Transfiguration ] of Christ , Moses and Elias on Mount Thabor : Also you may see herein the whole Scripture of the Old and New Testament ; Also you finde herein all the Prophets from the beginning of the world hitherto , and all the might and power of all Tyrants , wherefore things have gone so , and must still goe [ as they doe ] ; Lastly , you finde the Golden Gate of the Omnipotence , [ or Allmightinesse ] , and of the great power in the love and humility : and wherefore the children of God must still be tempted : and wherefore the noble graine of Mustard-seed must grow in stormes , crosses , and misery , and wherefore it cannot be otherwise : Also herein you finde the Essence of all Essences . 28. And it is the Gate of the Lilly , concerning which the Spirit witnesseth , that it will i hereafter grow in the wrathfull Tree , and when it groweth it will bring us true knowledge , by its pleasant and fragrant smell , in the holy Trinity : by which sinell Antichrist will be stifled , and the Tree of the sterne anger be broken downe : and the Beast enraged , which hath its might and strength from the Tree , for a time till it be dry and fiery , because it can get no more sap from the wrathfull Tree that is broken downe : and then it will smell [ or lift up it selfe ] in the [ fierce , tart ] k wrath against the Tree and the Lilly , till the Tree ( of which the Beast did eate and was strong ) destroy the Beast , and his power remaine in the fire of the originalnesse . And then all Doores [ will ] stand open in the great Tree of Nature , and the Priest Aaron [ will ] give his Garment and faire Ornament to the Lamb , that was slaine and is [ alive ] againe . 29. Reader , who lovest God ; hereby it will be shewne thee , that the great mysteries l doe meete us , concerning the hidden things that were in Adam before his fall , and that yet there are much greater after his fall , when he was as it were dead , and yet living : and here is shewne the m Birth of the Eternall Essence , and wherefore it still must have thus been , that Adam must have been tempted , and wherefore it could not have been otherwise : though Reason continually n gainesayeth it , and alledgeth Gods Omnipotency , that it was in him to hinder , or suffer the doing of it . 30. Beloved Reason , leave off your thoughts , for with these thoughts and conceits , you know not God , nor the Eternity ; then how will you with such thoughts , know the similitude which God generated out of the Eternall Minde ? it hath here been sundry times mentioned to you , that the minde ( which yet is the greatest Essence in Man ) doth not stand in a o Quall [ or source ] . 31. If we thinke of [ or consider ] the incliner , what that was which inclined and drew Adam to that which was forbidden , that he should lust contrary to the Command of God , whereas we was yet in great Perfection ; then wee shall finde the Eternall Minde , out of which Adam was also created : and that because he was an Extract out of the Eternall minde , out of all Essences of all the three Principles , therefore he must be tempted [ to trie ] whether he could stand in Paradise : for the heart of God desired that he should continue in Paradise , but now he could not continue in Paradise , except he did eate Paradisicall fruit : therefore now his heart should have been wholly p inclined towards God : and so he should have lived in the divine Centre , and God had wrought in him . 32. Now what opposed him , or what drew him from Paradise to disobedience , so that he passed into another Image [ forme or condition ] ? Behold thou childe of Man , there was a threefold strife in Adam , without Adam , and in all whatsoever Adam beheld ? Thou wilt say , What was it ? It was the three Principles ; first , the Kingdome of Hell , the power of the wrath ; and secondly , the Kingdome of this world , with the Starres and Elements ; and thirdly , the Kingdome of Paradise , that desired to have him . 33. Now these three Kingdomes were in Adam , and also q without him : and in the r Essences there was a mighty strife , all drew as well in Adam , as without Adam , and would faine have him : for he was a Great Lord [ come ] out of all the [ powers or ] vertues of Nature : the heart of God desired to have him in Paradise , and [ would ] dwell in him ; for it said , it is my image and similitude . And the Kingdome of wrath [ and of the fierce Tartnesse ] would also have him : for it said , he is mine , and he is [ proceeded ] out of my fountaine , out of the eternall minde of the Darknesse , I will be in him , and he shall live in my might , for he is generated out of [ that which is ] mine , I will , through him , shew great and strong power . The Kingdome of this world said , he is mine ; for he beareth my Image , and he liveth in [ that which is ] mine , and I in him : he must be obedient to me , I will tame him and compell him , I have all my members in him , and he in mee : I am greater than he , he must be my s housholder , I will shew my faire wonders and vertues in him , he must mainfest my wonders and vertues , he shall keepe and manage my herds , I will cloath him with my faire Glory ; as now it is to be seene . 34. But when the Kingdome of the fiercenesse , of the wrath , of Death , and of Hell saw , that it had lost ; and could not keepe Man , then it said , I am t Death , and a Worme , and my vertue [ or power ] is in him , and I will grinde him and breake him to pieces , and his spirit must live in mee : and although thou world supposest that he is thine , because he beareth thy Image , yet his Spirit is mine , generated out of my kingdome ; therefore take what is thine , from him , I will keep that which is mine . 35. Now that did the vertue in Adam , in this strife ? It flattered with all the three [ Kingdomes ] . It said to the Heart of God , I will stay in Paradise , and thou shalt dwell in me : I will be thine , for thou art my Creator , and thou hast thus concreted [ or extracted ] mee out of all the three Principles , and created mee : thy refreshment is pleasant , and thou art my Bridegroom , I have received of thy fulnesse , and therefore I am impregnated [ or with childe ] , and I will bring forth a virgin , that my kingdome may be great : and that thou mayest have meere joy in mee : I will eate of thy fruit , and my spirit shall eate of thy vertue [ or power ] : and thy Name in mee shall be called IMMANuEL , God with us . 36. And when the Spirit of this world perceived that ; then is said ; Wherefore wilt thou onely eate of that which thou comprehendest not , and drinke of that which thou feelest not : thou art not yet meerely a Spirit , thou hast from me all the kindes of comprehensibility in thee : behold , the comprehensible fruit is sweet and good , and the comprehensible drink is u mighty and strong , eate and drinke from mee , and so thou shalt come to have all my vertue and beauty , thou mayest in mee be mighty [ and powerfull ] over all the Creatures , for the kingdome of this world shall be thy owne , and thou shalt be Lord upon Earth . 37. And the vertue in Adam said : I am upon Earth , and dwell in this world , and the world is mine , I will use it according to my lust , [ will , and pleasure ] : then came the Command of God g ( which was received in the Centre of God , out of the Circle [ or Circumference ] of the Eternall life , ) and said : In the day that thou eatest of the earthly fruit , thou shalt die the Death : This Command was comprehended or enclosed ( and hath its originall in the Eternall Father ) in the Centre , where the Eternall Father continually from Eternity generateth his heart or sonne . 38. Now when the Worme of darknesse saw the command of God , it thought with it selfe , here thou wilt y not prevaile , thou art spirit without body , and contrariwise , Adam is corporeall , thou hast but a third part in him , and besides , the Command is in the way , thou wilt even slip [ or creepe ] into the Essences , and flatter with the Spirit of this world , and take a creaturely forme upon thee , and send a Legat [ or Embassadour ] out of my kingdome , cloathed in the forme of a Serpent , and wilt perswade him to eate of the earthly fruit , and then the command destroyeth his body , and the spirit remaineth [ to be ] mine . Here now the Legat [ or Embassadour ] the Devill was very willing [ and ready ] at this , especially because Adam in Paradise , was in his place , where he should have been ; and thought with himselfe , now thou hast an opportunity to be revenged : thou wilt mingle lyes and truth so together , that Adam may not [ observe or ] understand it [ the treachery ] , and so thou wilt tempt him . Of the Tree of knowledge [ of ] good and evill . 39. I have told you before , out of what z power the Tree is grown ; viz. that it grew out of the earth , and hath wholly had the nature of the earth in it , as at this day all earthly Trees are [ so ] ( and no otherwise , neither better nor worse ) wherein corruptibility standeth , as the Earth is corruptible , and shall passe away in the end , when all shall goe into its * Ether , and nothing else shall remaine of it besides the figure ; Now this was the Tree which stood in the midst of the Garden in Eden , whereby Adam must be tempted in all Essences : for his Spirit should rule powerfully over all Essences , as the holy Angels and God himselfe doth . 40. Besides , he was created by the Word , or heart of God , that he should be his image and similitude , very powerfully in all the three Principles , [ and be ] as great as a Prince or Throne-Angel . But this Tree standing thus in the Garden , and of all the Trees that onely did beare earthly fruit ; therefore Adam looked so often upon it , because he knew that it was the Tree of knowledge of Good and Evill , and the vertue of the Tree pressed him to it so very hard ( which vertue was also in him ) that the one lust infected [ poysoned or mingled with ] the other : and the Spirit of the great world pressed Adam so very hard , that he became infected , and his vertue [ or power ] was overcome ; here the Paradisicall man was undone , and then said the heart of God , it is not good , that man [ should ] be alone , wee will make him a help , [ or consort ] to be with him . 41. Here God saw his Fall , and that he could not stand , because Adams imagination and lust was so eager after the Kingdome of this world , and after the earthly fruit , and that Adam would not generate a perfect Paradificall Man out of himselfe , but an infected [ poysoned Man ] according to the lust , and would fall into corruptibility . And the Text in Moses soundeth further very right , thus : And God let a deep sleep fall upon Man , and he slept , [ or fell asleepe ] . CHAP. XII . Of the Opening of the holy Scripture , that the Circumstances may be highly considered . The Golden Gate , which God affordeth to the last world , wherein the Lilly shall flourish [ and blossome . ] 1. LOving Reader , I had need have an Angelicall Tongue for this description , and thou an Angelicall Minde , and then wee should well understand one another : But seeing wee have them not , therefore wee will expresse the Great Deeds of God , with the earthly Tongue , according to our [ received ] gift and knowledge , and open the Scripture to the Reader , and give him occasion to consider further , whereby the Pearle might be sought and found at last : therefore wee will worke in our Day-labour , a according to our duty , till the b Pearle of the Lilly be found . 2. Reason asketh : How long was Adam in Paradise before his Fall , and how long did the Temptation last ? I cannot tell thee that , out of Moses description of the Creation , for it is for great cause concealed : yet I will shew thee the wonders of God , and c expound them , according to the knowledge that is given mee , whereby thou mayst the better learne to d consider the Temptation and the Fall of Adam . 3. Beloved Reason , look into the Glasse of the actions and deeds of God. When God appeared to Moses in the e burning Bush , he said , Pull off thy shooes ; for here is a holy place : What was that ? Answer : God shewed [ Moses ] thereby his earthly Birth : For he would give him a Law , wherein Man should live , ( if it were possible ) and attaine salvation : But who was it that gave the Law , and commanded Man to live therein ? Answer . It was God the Father , out of his Centre , and therefore it was done with fire and thunder : for there is no fire and thunder in the heart of God , but kinde love . 4. Hereupon Reason will say , is not God the Father one [ and the same ] Essence with the Sonne ? Answer . Yes , [ they are ] one essence and will. By what meanes then did he give the Law ? Answer . By the Spirit of the great world : because Adam after the Fall , and all men , lived f therein , therefore it must be tried , whether man could live g therein , in confidence towards God : therefore he established it with great wonders [ or miracles ] , and gave h it clarity ] shining brightnesse or glory ] : as may be seene in Moses , who had a [ glorious bright ] shining face : and when he had chosen to himselfe this people , he destroyed the children of unbeliefe : and brought i them out with wonders , into the Wildernesse : and there it was tried whether men could live in perfect obedience under this clarity [ Glory or brightnesse ] . 5. What was done there ? Answer . Moses was called by God ( out from [ among ] the children of Israel ) up into Mount Sinai , and stayed there forty dayes : and then he would trie the people whether it were possible for them to put their trust [ or confidence ] in God : that they might be fed with k heavenly Bread : that so they might attaine perfection . And there now stood the minde Majoris mundi , of the l great world ; and on the contrary , the eternall minde of God , in strife one against another ; God required obedience , and the minde of this world required [ or desired ] the pleasure of this transitory life , as , eating , drinking , playing , dancing : therefore they chose them moreover their Belly-God , a Golden Calfe , that they might be free and live without Law. 6. Here you see againe , how the three Principles strove one against another about Man : The Law that was given to Adam in the Garden of Eden brake forth againe , and desired to have obedience ; in like manner also , the Spirit of strong [ fiercenesse or ] wrath brake forth againe in the false fruit and voluptuousnesse , and sought the corruptible life . And this strife now lasted forty dayes , before they set up the Calfe , and fell [ wholly like Adam ] from God , so long the strife of the three Principles continued . 7. But now when they were fallen away from God [ as Adam was ] then came Moses with Josuah , and saw the apostacie [ or falling away ] , and brake the Tables in pieces , and led them in the Wildernesse : where they must all die except Josua and Caleb : for the clarity [ or brightnesse ] of the Father in the fire , in the first Principle , could not bring them into the promised Land : and although they did eate Manna , yet it did not helpe [ in ] the triall , onely Josua and at length JESUS must doe it . 8. And when the time came , that the true Champion , [ or Saviour ] returned againe out of Paradise , and became the childe of the Virgin , then the strife of the three Principles m came againe . For there he was againe set before the tempting Tree , and he must endure the hard brunt before the tempting Tree , and stand out the temptation of the three Principles , which was not possible for the first Adam to doe . And there the strife continued forty dayes and forty nights , just so long as the strife with Adam in Paradise continued , and not an houre longer ; and then the Champion [ or Saviour ] overcame ; therefore open your eyes aright , and look upon the Scripture aright : although it be briefe and obscure [ to reason ] yet it is very true . 9. You finde not in Moses , that Adam was driven out of Paradise the first day : the temptation of Israel , and of Christ , informeth us quite otherwise : for the temptation of Christ , is to a tittle ( in all Circumstances ) the same with the temptation of Adam . 10. For Adam was tempted forty dayes in Paradise , in the Garden of Eden before the tempting Tree ; [ and tried ] whether he could stand , whether he could set his inclination on the heart of God , and onely eate of the Verbum Domini [ the Word of the Lord ] , and then [ if he had stood ] God would have given him his body ( the heavenly Limbus ) to eate , that he should eate it in his mouth , not into his body : he should have brought forth the childe of the Virgin out of himselfe : for he was neither Man nor Woman [ male nor female ] : he had the Matrix , and also the Man [ or masculine nature ] in him , and should have brought forth the Virgin full of modesty and chastity out of the Matrix , without rending of his body . 11. And here is the strife in the Revelation of John , where a Woman brought forth a sonne , which the Dragon and the n Worme would devour : and there stood the Virgin upon the earthly Moone , and despiseth the earthinesse , and treadeth it under feet . And so should Adam also have troden the earthinesse underfoot , but it overcame him : therefore afterwards the childe of the Virgin ( when it had overcome the tempting Tree ) must also enter into the first death of the strong [ fierce ] wrath , in the death , and overcome the first Principle . 12. For he stood forty dayes in the Temptation in the Wildernes , where there was no bread nor drink , then came the Tempter , and would have brought him from obedience : and said , He should out of the stones make Bread ; which was nothing else , but that he should leave the heavenly bread , ( which man receiveth in Faith and in a strong confidence in God ) and put his imagination into the Spirit of this world , and live therein . 13. But when the childe of the virgin laid the heavenly bread before him , and said ; Man liveth not onely o from this world , o from the earthly eating and drinking , then came the second way [ or kinde ] of Temptation forth , viz. the might [ power , dominion , and authority ] of this world ; the Prince of the wrath [ or strong fiercenesse ] would give him all the power of the Starres and Elements , if he would put his imagination into him , and pray to [ or worship ] him : that was the right scourge [ or whip ] wherewith Adam was p scourged [ viz. ] with the might , riches , and beauty of this world , after which at last Adam lusted , and was taken ; But the childe of the Virgin laid before him , that the kingdome was not his [ viz. ] belonging to the Prince of the [ fierce , strong ] wrath , but [ it belonged ] to the word and heart of God , he must worship God , and serve him onely . 14. The third Temptation was the same into which the Devill also was fallen q with high mindednesse [ or pride ] , when he [ Christ ] was tempted to have fline from above from the pinnacle of the Temple , and should have elevated himselfe above humility and meeknesse : for the meeknesse maketh the angry Father , in the Originalnesse , soft and joyfull , so that the Deity [ thus ] becometh a soft and pleasant Essence . 15. But Lord Lucifer would ( in the Creation ) have faine been above the meeknesse of the heart of God , above the end of nature : therefore he would faine also have perswaded the sonne of the virgin to flie without wings , above the end of nature , in pride ; of which shall be handled in its due place at large . I have brought this in thus , but in briefe , that my writing may be the better understood , and how it stands with [ or upon ] the ground , [ or foundation ] of the Scripture , and is not any new thing , neither shall there be any thing new [ in them ] ; but onely the true knowledge , in the holy Ghost , of the Essence of all Essences . Of Adams sleepe . 16. Adam had not eaten of the fruit before his sleepe , till his wife was created out of him ; onely his essences and inclination had eate a of it in the spirit by the imagination , and not in the mouth : and thereupon the spirit of the great world captivated him , and mightily r qualified in him [ or infected him ] : and then instantly the Sunne and Starres wrestled with him , and all the foure Elements wrestled so mightily and powerfully , that they overcame him ; and [ so ] he sunk downe into a sleepe . 17. Now to an understanding Man , it is very easie to he found and knowne , that there neither was , nor should be any sleepe in Adam , when he was in the Image of God. For Adam was such an Image as wee shall be at the resurrection of the Dead , where wee shall have no need of the Elements , nor of the Sunne , nor Starres , also [ of ] no sleepe , but our eyes shall be alwayes open eternally , beholding the glory of God , ſ from whence will be our meate and drinke ; and the Centre in the t multiplicity , or springing up of the Birth , affordeth meere delight and joy ; for God will bring forth out of the earth into the kingdome of Heaven no other [ kinde of ] Man , than [ such a one ] as the first [ was ] before the Fall : for he was created out of the eternall will of God , that [ will ] is unchangeable , and must stand ; therefore consider these things deeply . 18. O thou deare soule , that swimmest in a darke u lake , incline thy minde to the gate of Heaven , and behold what the fall of Adam hath been , which God did so greatly loathe , that [ because of it ] Adam could not continue in Paradise : Behold and consider the sleepe , and so you shall finde it all . Sleepe is nothing else but x an overcoming : for the Sunne and the Starres are still in a mighty strife , and the Element of water [ viz. ] the Matrix , is too weake for the fire and the Starres , for that [ Element ] is the [ y being ] overcome in the Centre of Nature , as you finde before in many places . 19. And the light of the Sunne is as it were a God in the Nature of this world , and by its vertue [ and influence ] it continually kindleth the Starres [ or Constellations ] whereby the Starres [ or Constellations ] ( which are of a very terrible and anguishing Essence ) continually exult in triumph very joyfully . For it [ the Sunne ] is an essence like the light of God , which kindleth and enlighteneth the dark minde of the Father , from whence , by the light there ariseth the divine Joy in the Father . 20. And so it [ the Sunne ] maketh a triumphing , or rising [ to be ] in the z Matrix of the Water , alwayes like a a seething : for the Starres altogether cast their vertue [ or influence ] into the Matrix of the water , as b being therein ; in like manner also now the Matrix of the water is continually seething and rising , from whence cometh the c growing in Trees , plants , grasse , and Beasts : for the uppermost Regiment [ or Dominion ] of the Sunne and Starres , and also of the Elements , ruleth in all creatures , and it is a blossome or bud from them , and without their power , there would be in this world in the third Principle , no life , nor mobility in any manner of thing ; nothing excepted . 21. But the living Creatures , as , Men , Beasts , and fowles , have the tincture in them , for in the beginning they were an Extraction [ taken ] from the quality of the Starres and Elements by the Fiat : and in the tincture [ there ] standeth the continuall kindling fire , which continually draweth the vertue or Oleum [ the Oyle ] out of the Water ; from whence cometh the bloud , in which the noble life d standeth . 22. Now the Sunne and the Starres [ or Constellations ] continually kindle the Tincture , for it is fiery : and the Tincture kindleth the body , with the Matrix of the water , so that they are alwayes boyling [ rising ] and seething . The Starres [ or Constellations ] and the Sun are the fire of the Tincture , and the Tincture is the fire of the body , and so all are seething : and therefore when the Sunne is underneath , so that its beames [ or shining ] is no more [ upon a thing ; ] then the Tincture is weaker , for it hath no kindling from the vertue of the Sunne : and although the vertue of the Starres and the quality are kindled from the Sunne , yet all is too little , and so it becometh feeble [ or as it were dead ] : and when the Tincture is feeble , then the vertue in the bloud ( which is the Tincture ) is wholly weake and finketh into a sweet rest , as it were dead or overcome . 23. But now in the Tincture onely is the understanding , which governeth the minde , and maketh the [ thoughts or ] senses ; therefore all is as it were dead , and the Constellation now onely ruleth in the roote of the first Principle , where the Deity like a glance [ lustre ] or vertue , worketh in all things : There the starry Spirit in the glance of the Glasse of the divine vertue in the Element of fire , looketh into the Matrix of the water , and setteth his jawes open after the Tincture , but that is voyde of power : and therefore he taketh the vertue of the Tincture , ( viz. the minde ) and mingleth [ or qualifieth ] with it , and then the minde sealeth the Elements , and worketh therein , Dreames and e visions , all according to the vertue of the Starres ; for it f standeth in the working and quality of the Starres : and these are the Dreames and visions of the night in the sleepe . The gate of the highest depth of the life of the Tincture . 24. Though the Doctor , it may be , knoweth what the Tincture is , yet the simple and unlearned doth not , who many times ( if they had the Art ) have better gifts and understanding than the Doctor , therefore I write for those that seeke ; though indeed I hold that neither the Doctor , nor the Alchimist , hath the ground of the Tincture : unlesse he be borne againe in the Spirit , such a one seeth through all , whether he be learned or unlearned ; with God the Peasant is as acceptable as the Doctor . 25. The Tincture is a thing that seperateth , and bringeth the pure and cleere , from the impure : and that bringeth the life of all sorts of Spirits , or all sorts of Essences , into its highest [ pitch ] degree [ or exaltation ] . Yea it is the cause of the shining , or of the lustre : it is a cause that all creatures see and live : but its forme is not one and the same [ in every thing ] ; it is not in a Beast , as in Man : so also it is different in stones and hearbs : although it is truly in all things , yet in some things strong , and in some weake . 26. But if we search what it is in essence and propertie , and how it is generated , then wee finde a very worthy [ precious ] noble g substance in its birth , for it is come forth from the vertue , and the fountaine of the Deity , which hath imprinted h it selfe in all things : and therefore it is so secret and hidden , and is imparted to the knowledge of none of the ungodly , to finde it , or to know it : and although it be there , yet a vaine , false , [ or evill ] minde is not worthy of it , and therefore it remaineth hidden to him : And God ruleth all in all incomprehensibly and imperceptibly to the Creature : the creature passeth away it knoweth not how : and the shadow and the figure of the Tincture continueth eternally : for it is generated out of the eternall will : but the Spirit is given to it by the Fiat , according to the kinde of every creature : also in the beginning of the Creation it was implanted and incorporated in jewels , stones , and metalls , according to the kinde of every one . 27. It was from Eternity in God , and therefore it is eternally in God : But when God would create a similitude of his Essence , and that it should be generated out of the darknesse , then it stood in the flash of fire that went forth , in the place , where the fift forme of the birth of love , generateth it selfe in the similitude : for it was generated out of the fountaine of the will , out of the heart of God , and therefore its shadow continueth in the will of God eternally : and for the sake thereof also the shadow of all creatures , and of every [ essence ] substance [ or thing ] which was ever generated in the similitude , remaineth eternally : for it is the similitude of God , which is generated out of the eternall will : yet its Spirit continueth not eternally in the third Principle of this world , that ceaseth or passeth away with the ceasing of the springing or the ceasing of the life . 28. For all whatsoever liveth in the third Principle , corrupteth , [ or passeth away ] and goeth into its Ether and end , till [ it come ] to the figure of the Tincture ; and that continueth standing eternally as a shadow or will ; without spirit or mobility : But in the second Principle the Tincture continueth eternally standing in the spirit and in the substance [ or essence ] , all very powerfully , viz. in Angels and Men , as also in the beginning [ or first springing ] of every substance : for their Centre to the Birth , is eternally fixt [ or stedfast ] . Of it s [ the Tinctures ] Essences and property . The deepe Gate of Life . 29. It s Essence is the flash in the Circle [ or Circumference ] of the springing of the Life , which in the water maketh the glance and shining : and its roote is the fire , and the stock is the [ soure ] harshnesse . Now the flash separateth the bitternesse and harshnesse from the water , so that the water becometh , soft , [ fluid ] and cleere , wherein then the i sight of all creatures doth consist , so that the Spirit in the flash in the Matrix of the water doth see : and the flash standeth therein like a glance [ or lustre ] and * filleth the Spirit of the Essences : from which the Essence draweth vehemently to it selfe : for it is the [ soure ] harshnesse : and the flash continually separateth the darknesse from the light , and the impure from the pure : and there now standeth the divine vertue [ or power ] : and the divine glance continually imagineth [ or imprinteth ] it selfe in the pure , from which the [ soure ] strong [ property ] is separated out from Nature : and the divine Glance maketh the pure sweet : for it mingleth it selfe [ or infecteth ] there . 30. But the sweetnesse is like Oyle or fire , wherein the flash continually kindleth it selfe so that it shineth : But the Oyle being sweet , and mingled with the Matrix of the water , therefore the shining light is steady [ constant and fixt ] and l sweet : But being it cannot in the nature of the water continue to be an oyle onely ( because of the infection of the water ) therefore it becometh thick ; and the [ nature or ] kinde of the fire coloureth it red : and this is the Bloud and the Tincture in a Creature , wherein the noble life standeth . Of the Death and of the Dying . The Gate of affliction and of misery . 31. Thus the noble life in the Tincture standeth in great danger , and hath hourely to expect the [ corruption , or destruction , breaking or ] dissolution : for as soone as the bloud ( wherein the Spirit liveth ) floweth out [ or passeth away ] the Essence [ breaketh or ] dissolveth , and the Tincture flieth away like a glance or shadow : and then the source [ or springing up ] of the fire is out , and the body becometh stiffe . 32. But alas ! the life hath many greater and more powerfull enemies ; especially the foure Elements and the Constellations [ or starres ] ; as soone as [ any ] one Element becometh too strong , the Tincture flieth from it , and then the life hath its end : If it be overwhelmed with water , it groweth cold , and the fire goeth out ; then the flash flieth away like a glance or shadow : if it be overwhelmed with earth , viz. with impure matter , then the flash groweth darke , and flieth away : if it be overwhelmed with aire , that it be stopt , then the Tincture is stifled , and the springing Essences , and the flash breaketh into a glance , and goeth into its Ether . But if it be overwhelmed with fire or heate , the flash is enflamed , and burneth up the Tincture ; from whence the bloud becometh darke , and swearthy , or black , and the flash goeth out in the meeknesse . 33. O how many Enemies hath the life among the Constellations [ or Starres ] which qualifie [ or mingle their influence ] with the Tincture and Elements : when the Planets and the Starres have their conjunctions , and where they cast their poysonous rags into the Tincture , there ariseth in the life of the meeke Tincture , stinging , tearing , and torturing . For the sweet [ or pleasant ] Tincture ( being a sweet and pleasing refreshment ) cannot endure any impure thing . And therefore when such poysonous rags are darted into it , then it resisteth and continually cleanseth it selfe ; but as soone as it is overwhelmed , that it be darkned , then the flash goeth out , the life breaketh , and the body falleth away , and becometh a Cadaver Carkasse [ or dead corps ] ; for the spirit is the life . 34. This I have here shewen very briefly and summarily , and not according to all the Circumstances , that it might thereby be somewhat understood [ by the way , what ] the life [ is ] : in its due place all shall be expounded at large , for herein is very much contained , and there might be great Volumes written of it ; but I have set downe onely this , that the overcoming and the sleepe might be apprehended . The Gate [ or Exposition ] of the heavenly Tincture , how it was in Adam before the Fall , and how it shall be in us after this Life . 35. Great and mighty are these Secrets , and he that seeketh and findeth them , hath surpassing joy therein ; for they are the true heavenly bread for the soule . If we consider and receive the knowledge of the heavenly Tincture , then there riseth up the knowledge of the divine kingdome of joy , so that wee wish to be loosed from the vanity , and to live in this Birth : which yet cannot be , but wee must finish our dayes-work . 36. Reason saith : Alas ! If Adam had not lusted he had not fallen asleepe : If I had been as he , I would have stood firme , and have continued in Paradise . Yes beloved Reason , you have hit the matter well , in thinking so well of thy selfe ! I will shew thee thy strength , and the Gate : and doe but thou consider how firme thou shouldst stand , if thou didst stand as Adam did before the Tempting Tree . 37. Behold , I give you a true similitude : Suppose that thou wert a young man , or young maid [ or virgin ] ( as Adam was both of them in one [ onely ] person : ) how doest thou thinke thou shouldst stand ? Suppose thus , set a young man of good complexion , beautifull , and vertuous : and also a faire chaste modest virgin [ or young maid ] curiously featured , and put them together : and let them not onely come to speake together , and converse lovingly one with another , but so that they may also embrace one another : and command them not to fall in love together , not so much as in the least thought , also not to have any inclination to it ; much lesse any infection in the will : and let these two be thus together forty dayes and forty nights , and converse with one another in meere joy : and command them further , that they keepe their will and minde stedfast , and never m conceive one thought , to desire one another , and not to infect [ themselves ] with any essence or property at all ; but that their will and inclination be most stedfast and firme to the command : and that the young man shall will [ and purpose ] never to copulate with this , nor no other maid [ or virgin ] ; and in like manner , the maid [ or virgin ] be enjoyned to the same . Now thou Reason , full of misery , defects , and infirmities , how doe you thinke you should possibly stand here : would you not promise faire with Adam ? but you would not be able to performe it . 38. Thus my beloved Reason , I have set a Glosse before you , and thus it was with Adam . God had created his worke wisely and good , and extracted the one out of the other . The first ground was himselfe , out of which he created the world , and out of the world [ he created ] Man , to whom he gave his Spirit , and intimated to him , that without wavering , or any other desire , he should live in him most perfectly . 39. But now man had also the spirit of this world , for he was [ come ] out of this world , and lived in the world : And Adam ( understand the Spirit which was breathed into him from God ) was the chaste virgin ; and the Spirit which he had inherited out of Nature , from the world , was the young man. These were now both together , and rested in one arme . 40. Now the chaste virgin ought to be bent into the heart of God , and to have no imagination , to lust after the beauty of the comely young man : but yet the young man was kindled with love towards the virgin , and he desired to copulate with her ; for he said , thou art my dearest Spouse [ or bride ] my Paradise , and garland of Roses , let me into thy Paradise : I will be impregnated in thee , that I may get thy essence , and enjoy thy pleasant love : how willingly would I taste of the friendly sweetnesse of thy vertue [ or power ] ? If I might but receive thy glorious light , how full of joy should I be ? 41. And the chaste virgin said : Thou art indeed my bridegroome and my Companion ; but thou hast not my Ornament : my Pearle is more n precious than thou , my vertue [ or power ] is incorruptible [ or unfadable ] and my minde is over-constant [ or stedfast ] : thou hast an unconstant minde , and thy vertue is corruptible [ or brittle ] : dwell in my o Court , and I will entertaine thee friendly , and doe thee much good , I will adore thee with my Ornaments , and I will put my Garment on thee : but I will not give thee my Pearle , for thou art dark , and that is shining and bright . 42. Then said the Spirit of Nature ( viz. the young man ) my faire Pearle and chastity , I pray thee let me enjoy thy comfort , if thou wilt not copulate with me , that I may impregnate in thee ; yet doe but enclose thy Pearle in my heart , that I may have it for my owne : art thou not my Golden Crowne , how faine would I tast of thy fruit . 43. Then the p chast Spirit out of God in Adam ( viz. the virgin ) said : My deare Love , and my Companion ; I plainly see thy lust , thou wouldst faine copulate with me ; but I am a virgin , and thou a man ; thou wouldst defile my Pearle , and destroy my Crowne : and besides , thou wouldst mingle thy sourenesse with my sweetnesse , and darken my bright light ; therefore I will not [ doe so ] : I will lend thee my Pearle , and adorne thee with my Garment , but I will not give it q to be thy owne . 44. And the companion ( viz. the spirit of the world in Adam ) said , I will not leave thee , and if thou wilt not let me copulate with thee , then I will take my innermost and strangest r force , and use thee according to my will , according to the innermost r power . I will cloath thee with the power of the Sunne , Starres , and Elements ; wherein none will know thee , [ and so ] thou must be mine eternally : And although ( as thou sayst ) I am unconstant , and that my vertue is not like to thine , and my light not like thine , yet I will keepe thee well enough in my Treasure , and thou must be ſ my owne . 45. Then said the virgin ; Why wilt thou use t violence ? Am I not thy Ornament , and thy Crowne ? I am bright , and thou art darke ; behold , if thou coverest mee , then thou hast no glance [ or lustre ] ; and [ then ] thou art a dark [ dusky or black ] Worme ; and [ then ] how can I dwell with thee ? Let me alone ; I [ will ] not give my selfe to be thy own : I will give thee my Ornament , and thou shalt live in my joy , thou shalt eate of my fruit , and tast my sweetnesse ; but thou canst not u qualifie with me : for the divine vertue is my Essence , therein is my faire [ or Orient ] Pearle , and my bright [ shining ] light generated : my fountaine is eternall : If thou darkenest my light , and defilest my Garment , then thou wilt have no beauty [ or lustre ] , and canst not subsist , but thy Worme [ will corrupt or ) destroy thee , and so I shall loose my companion , which I had chosen for my Bridegroom , with whom I meant to have rejoyced : and then my Pearle and beauty would have no x company : seeing I have given my selfe to be thy companion for my joyes sake ? if thou wilt not enjoy my beauty ? yet pray continue in my ornament and Excellency , and dwell with me in joy , I will adorne thee eternally . 46. And the young man said : thy Ornament is mine already , I [ will ] use thee according to my will : in that thou sayst I shall be broken ( corrupted or destroyed ) yet my Worme is eternall , I will rule with that ; and yet I will dwell in thee , and cloath thee with my Garments . 47. And here the Virgin turned her to the heart of God , and said , My heart and my beloved , thou art my vertue , from thee I am cleere and bright , from thy roote I am generated from eternity ; deliver me from the Worme of darknesse which infecteth [ poysoneth ] and tempteth my Bridegroom , and let me not be darkned in the Obscurity , I am thy Ornament ; And am come that thou shouldst have joy in me ; wherefore then shall I stand with my Bridegroom in the darke ? And the divine Answer said : The seed of the Woman shall breake the head of the Serpent , or Worme ; and thou shalt , &c. 48. Behold deare Soule , herein lyeth the heavenly Tincture , which wee must set downe in a similitude , and wee cannot at all expresse it with words : indeed if wee had the y tongue of Angels , wee could then rightly expresse what the minde apprehendeth : but the Pearle is cloathed [ covered or vayled ] with a darke [ cloake or ] Garment : The virgin calleth stedfastly to the z heart of God , that he would deliver her companion from the darke Worme : but the divine Answer a still is : The seed of the Woman shall breake the Serpents head ; that is , the darknesse of the Serpent shall be separated from thy Bridegroom : the dark Garment wherewith the Serpent cloatheth thy Bridegroom and darkneth thy Pearle and beauteous Crowne , shall be broken [ corrupted or destroyed ] and turne to Earth ; and thou shalt rejoyce with thy Bridegroom in mee ; this was my eternall b will , it must stand . 49. Now then when we consider the high mysteries , the Spirit openeth to us the understanding , that this [ afore-mentioned ] is the true Ground concerning Adam : For his Originall Spirit ( viz. the soule ) that was the Worme , which was generated out of the eternall will of God the Father , and in the time of the Creation , was by the Fiat ( after the manner of a Spirit ) created out of that place where the Father from eternity generateth his heart , between the fourth and the fifth forme in the centre of God , where the light of God from eternity discovereth it selfe , and taketh its beginning , and therefore the light of God came thus to helpe him , as a faire virgin , and tooke the soule to be her Bridegroom , and would adorne the soule with her faire heavenly Crowne , with the noble vertue of the Pearle , and beautifie it with her Garment . 50. Then the fourth forme in the Centre of the soule brake forth there where the spirit of the soule was created [ viz. ] between the fourth and the fifth forme in the Centre , c neere the heart of God : and so the fourth forme was in the glance in the darknesse ; out of which the world was created , which in its forme parteth it selfe in its Centre into five parts , in its rising till [ it attaine ] to the light of the Sunne . For the Starres also in their Centre are generated betwixt the fourth and the fifth forme , and the Sunne is the d spring of the fift forme in the Centre ; as in the eternall Centre , the heart and light of God [ is , ] which hath no ground ; but this [ Centre , ] of the Starres and Elements , hath its ground in the fourth forme in the dark minde , in the rising up of the awakened [ or kindled ] flash of the fire . 51. Thus the soule is generated between both the Centres , between the Centre of God ( understand [ between the Centre ] of the heart or light of God , where it is generated out of an eternall Place ) and also between the [ propagated or ] out-sprung Centre of this world : and it [ the soule ] hath its beginning from both , and qualifieth with both ; and therefore thus it hath all three Principles , and can live in all three ; 52. But it was the law and will of the virgin , that as God ruleth over all things , and e imprinteth himselfe every where , and giveth vertue and life to all , and yet the thing comprehendeth him not , although he be certainly there ; so also should the soule f stand still , and the forme of the virgin should governe in the soule , and crowne it with the divine light , the soule should be the comely young man which was created , and the vertue [ or power ] of God [ should be ] the faire virgin : and the light of God [ should be ] the faire [ orient ] Pearle and Crowne , wherewith the virgin would adorn the young man. 53. But the young man desired to have the virgin to be his own , which could not be , because shee was a degree higher in the birth than he : for the virgin was from Eternity , and the Bridegroom was given to her , that shee should have joy and delight with him in God. 54. But now when the young man could not obtaine this of the virgin , then he reached back after the Worme in his own Centre . For the forme of this world pressed very powerfully upon him , which also was in the soule , and [ this forme ] would faine have had the virgin to be its own , that he might make her his g wife ( as was done in the Fall : yet the wife was not from the Pearle , but out of the spirit of this world : ) for it ( viz. the nature of this world ) continually groaneth [ or longeth ] after the virgin ; that it might be delivered from vanity : and it meaneth to qualifie [ or mingle ] with the virgin ; but that cannot be , for the virgin is of a higher h Birth . 55. And yet when this world shall breake in pieces , and be delivered from the vanity of the Worm , it shall not obtaine the virgin ; but i it must continue without spirit and k Worme , under its own shadow , in a faire and sweet rest , without any wrestling [ strugling ] or desiring : for thereby it cometh into its highest degree and beauty : and ceaseth [ or resteth ] eternally from its labour . For the Worme which here tormenteth it , goeth into its owne Principle , and no more toucheth the shadow nor the figure of this world to eternity , and then the virgin governeth with her Bridegroom . 56. My beloved Reader , I will set it you downe more plainely : for every one hath not the l Pearle , to apprehend the virgin : and yet every one would faine know , how the fall of Adam was . Behold , as I mentioned even now ; the soule hath all the three Principles in it ; viz. the most inward , [ which is ] the Worme or Brimstone spirit , and the source according to which it is a Spirit : and then [ it hath ] the divine vertue , which maketh the Worme meeke , bright and joyfull , according to which the Worm or Spirit , is an Angel , like God the Father himselfe ( understand , in such a manner and birth : ) and then also it hath the Principle of this world ; wholly undivided in one another , and yet none [ of the three Principles ] comprehendeth the other , for they are three Principles , or three Births . 57. Behold , the Worme is the eternall , and in it selfe peculiarly [ a Principle ] , the other two [ Principles ] are given to it , each by a Birth : the one to the right , the other to the left . Now it is possible for it to loose both the formes and Births that are given to it : for if it reach back into the strong [ or tart power or ] might of the Fire , and become false to the virgin , then shee departeth from it , and [ shee ] continueth as a figure in the Centre , and then the doore of the m virgin is shut . 58. Now if thou wilt [ turne ] to the virgin againe ; then thou must be borne anew through the Water in the Centre and [ through ] the Holy Ghost ; and then thou shalt receive her againe with greater honour and joy : of which Christ said : There will be more joy in heaven for one sinner that repenteth , than for ninety and nine righteous , who need no repentance ; so very gloriously is the poore sinner received againe of the virgin , that n it must no more be a shadow , but a living and understanding Creature , and [ an ] Angel of God. This joy none can expresse , onely a regenerate soule knoweth it : which the body understandeth not : but it trembleth , and knoweth not what is done to it . 59. These two formes , or Principles , the Worme looseth at the departing of the body : although indeed it continueth in the figure , which yet is but of a Serpent , and it is a o torment to it , that it was an Angel , and is now a horrible fierce poysonous Worme and Spirit ; of which the Scripture saith : That the Worme of the wicked dyeth not , and their plague [ torment or source ] continueth eternally . If the Worme had had no Angelicall and humane forme , then its source [ torment or plague ] would not have been so great : but that causeth it to have an eternall anxious desire , and yet it can attaine nothing : it knoweth the shadow of the Glory [ it had ] and can never more live therein . 60. This therefore in briefe is the Ground of what can be spoken of the Fall of Adam , in the highest Depth . Adam hath lost the p virgin by his lust , and hath received the q Woman in his lust , which is a r Cagastrish person , and the virgin waiteth still continually for him , [ to see ] whether he will step againe into the new Birth , and then she will receive him againe with great Glory : therefore thou childe of man , consider thy selfe ; I write here what I certainly know , and he that hath seene it , witnesseth it ; or else I also should not have knowne it . CHAP. XIII . Of the Creating of the Woman out of Adam . The fleshly , miserable , and darke Gate . 1. I Can scarce write for griefe , but seeing it cannot be otherwise , therefore wee will for a while weare the Garment of the Woman , but yet live in the virgin : and although wee receive [ or suffer ] much affliction in the [ Garment of the ] Woman , yet the virgin will recompence it well enough : and thus wee must be s bound with the t Woman till we send her to the Grave ; and then shee shall be a shadow and a figure : and the virgin shall be our Bride and precious Crowne : shee will give us her u Pearle and Crowne , and cloath us with her ornaments ; for which wee will give the venter for the Lillies sake . And though wee shall raise a great storme , and though Antichrist teare away the Woman from us , yet the virgin must continue with us , because wee are married to her , let every one take its own , and then I shall have that which is mine . 2. Now when Adam was thus in the Garden of Eden , and the three Principles having produced such a strife in him ; his Tincture was quite wearied , and the virgin departed . For the Lust-Spirit in Adam had overcome , and therfore he sunk down into a sleep . The same houre his heavenly body became flesh and bloud , and his strong vertue [ or power ] became bones : and then the virgin went into her Ether and shadow , yet into the heavenly Ether , into the Principle of the vertue [ or power , ] and there waiteth upon all the children of Adam , [ expecting ] whether any will receive her for their Bride againe , by the x New Birth . But what now was God to doe ? He had created Adam out of his eternall will : and because it could not now be , that Adam should generate out of himselfe the virgin in a Paradisicall manner , therefore God put the Fiat of the great world into the midst . For Adam was now falne y home againe to the Fiat as a halfe broken Person . Now therefore seeing he was halfe killed by his own lust and imagination , that he might live , God must help him againe : and if he be now to generate a Kingdome , then there must be a Woman , as all other Beasts [ have a Female ] for propagation : The Angelicall kingdome in Adam was gone : therefore now there must be z a kingdome of this world . 4. Then what was it that God now did with Adam ? Moses saith , When Adam slept , he took one of his ribs , and [ made or ] built a Woman of it , ( viz. of the rib which he took from Man ) and closed up the place with flesh . Now Moses hath written very right : but who is it that can understand him here : If I did not know the first Adam in his virgin like forme in Paradise ; then I had been at a stand , and should have known no other than that Adam had been made flesh and bloud of a lump of Earth , and his wife Eve , of his rib and hard bones ; which before the time [ of my knowledge ] hath oft seemed very strange and wonderfull to my thoughts , when I have read the a Glosses upon Moses , that so [ high or ] deep learned men should write so of it : b some of them will dare to tell of a Pit in the [ Orient or ] East Countrey , out of which Adam should be taken and made as a Potter maketh a vessell or Pot. 5. If I had not considered the Scripture , which plainly saith , Whatsoever is borne of flesh is flesh ; Also , Flesh and bloud shall not inherit the kingdome of Heaven : Also , None goeth into Heaven but the son of Man , ( viz. the pure virgin ) which came from Heaven , and which is in Heaven : which was very helpfull to mee [ to think ] that the childe of the virgin was the Angel , which hath restored againe all that which was lost in Adam , for God brought againe in the Woman ( in her virgin-like body ) the virgin childe , which Adam should generate . And now if I had not considered the Text in Moses , ( where God saith , It is not good that man should be alone , wee will make a helpe for him ) I should yet have stuck in the e will of the Woman . 6. But that Text saith ; God looked upon all that he had made , and behold , it was all very good ; Now if it were good in the Creation , then it must needs have become evill when God said [ afterward ] it is not good for Man to be alone . If God would have had them like all beasts to have a beastiall propagation , he would at one and the same instant [ at first ] have made a Man and a Woman . But that God did abominate [ the beastiall propagation ] it appeared plainly in the first childe of the Woman , Cain the murtherer of his brother , also the fruit [ or the curse ] of the earth sheweth it plainly enough . But what shall I spend the time for , with these testimonies ? the proofe of it will cleerly follow ? And it is to be proved , not onely in the Scripture ( which yet maketh a cover [ over it ] ) but in all things , if we would take time to doe it , and spend our labour about vaine and unprofitable things . 7. Now thus saith Reason : What are then the words of Moses concerning the Woman ? to which I say ; Moses hath written right , but I ( living thus d in the Woman ) understand it not right . Moses indeed had a brightened [ or glorified face or ] countenance , but he must hang a vaile before it , so that none could see his face . But when the sonne of the virgin ( e viz. the virgin [ wisdome ] ) came , he looked him in the face , and did the vaile away . 8. Then Reason asketh : What was the rib [ taken ] out of Adam to be [ made ] a Woman ? The Gate of the Depth . Behold , the virgin sheweth us this , that when Adam was overcome , and the virgin passed into her Ether , then the Tincture ( wherein the faire virgin had dwelt ) became earthy , weary , feeble , and weake : for the powerfull roote of the Tincture , from whence it had its potency without any sleepe or rest ( viz. the heavenly Matrix , which f containeth Paradise and the Kingdome of Heaven ) withdrew in Adam , and went into its g Ether . 9. Keader understand [ and consider ] it aright : the Deity ( viz. the faire virgin ) is not h destroyed and come to nothing : that cannot be ; onely shee is remaining in the divine Principle : and the Spirit , or the soule of Adam is with its own proper Worme remaining in the third Principle of this world : But the virgin ( viz. the divine vertue [ or power ] standeth in Heaven , and in Paradise , and beholdeth her selfe in the earthly quality of the soule , viz. in the i Sunne , and not in the Moone ( understand in the highest point of the Spirit of this world , where the Tincture is noblest and most cleare , from whence the minde of man doth exist ) . 10. And shee would faine returne againe into her place to her Bridegroome , if the earthly flesh , with the earthly minde and senses [ or thoughts did not hinder or ] were not in the way , for the virgin doth not goe into them , shee will not be bound [ to or ] in the earthly Centre : shee finisheth the whole time ( while the Woman liveth in her stead ) of her speculation with longing and much calling , admonishing and hearty seeking : but [ to ] the regenerate shee appeareth in a high triumphing manner , in the Centre of the minde ; [ shee ] also often diveth into the Tincture of the bloud of the heart , whereby the body , with the minde and senses , come to tremble and triumph so highly , as if it were in Paradise , it also presently getteth a Paradisicall will. 11. And there the noble Graine of Mustard-seed is sowne , of which Christ saith ; That it is at first small , and afterwards groweth to be like a great Tree , so far [ or so long ] as the minde persevereth in the will , but the noble virgin stayeth not continually : for her Birth is [ of a ] higher [ descent ] : and therefore shee dwelleth not in earthly vessels ; but shee sometimes visiteth her Bridegroom at a time when he is desirous of her : although shee alwaies with observancy preventeth and calleth him , before he [ calleth ] her , which is onely understood in the Lilly , this the Spirit speaketh in a high and worthy seriousnesse , therefore observe it ye children of God , the Angel of the great Councell cometh in the valley of Jehosaphat with a Golden Charter , which he selleth for Oyle without Money , whosoever cometh shall have it . 12. Now when the Tincture was become thus earthy and feeble , by the overcoming of the Spirit of the great world , then it could not generate [ in a ] heavenly [ manner ] , and was also possessed with inability : and then the Counsell of God stood there , and said : Seeing he is become earthly , and is not able [ to propagate ] wee will make a help for him : and the Fiat stood in the Centre , and severed the Matrix from the Limbus : and the Fiat took a rib in the midst of Adam out of his right side , and created a Woman out of it . 13. But you must cleerly understand [ or conceive ] : that when the Fiat to the creating [ of the woman ] was in Adam , in his sleepe , his body had not then such hard grissles and bones : O no : that came to passe first when Mother Eve did bite the Apple , and also gave to Adam : onely the infection and the earthly death , with the fainting and mortall sicknesse stuck in them : the bones and ribs were yet strength and vertue , from which the ribs should come to be . 14. But you must highly and worthily understand [ and consider ] how it was taken out [ of his side ] : not as a spirit , but wholly in substance : thus it may be said , that Adam did get a rent ; and the Woman beareth Adams spirit flesh and bones : yet there is some difference in the Spirit : for the Woman beareth the Matrix , and Adam the Lambus or Man : and they two are one flesh , undivided in nature , for now they two together must generate one man againe , which one alone could doe before . A Pleasant Gate . 15. Wee being here in describing the corruptibility of Adam , the Spirit frameth in our thoughts a heavenly mystery , concerning Adams rib , which the Fiat took from him , and made a Woman of it ; which [ Rib ] Adam afterwards must want : for the Text in Moses rightly saith , God closed up the place with flesh . 16. But now the k wrath of the Serpent hath so brought it to passe , that Adam is fallen in the lust , and yet the purpose of God must stand : for l Adam must rise againe at the day of the Resurrection wholly and unbroken in the first Image , as he was created . So likewise the Serpent and the Devill hath brought it about , that so terrible a Rent is made in him : wherefore the Spirit sheweth us , that as little as the Worme or Spirit of the soule , could be helped , except that the virgin came and did goe into Death in the Worme in the abysse of the Spirit of the soule ( which in its own abysse reacheth the Gate of Hell and the fierce anger of God ) and regenerate m him a new , and make him a new Creature in the first Image ; which is done in the sonne of the virgin , in Christ . 17. So little also could Adams Rib , and his hollow side , where it stood , be helped [ healed ] or brought to perfection , except that the second Adam ( Christ ) suffer himselfe in the virgin to be wounded [ pierced or cut ) in the same place , that his precious bloud might come to helpe the first Adam , and repaire his broken side againe ; this of high and precious worth wee speake according to our knowledge : which when we shall write of the suffering and death of Christ the Sonne of the virgin , wee will so cleere it that thou O thirsty soule shalt finde a living fountaine , which shall be little beneficiall to the Devill . Further concerning the Woman . 18. Reason asketh : Is Eve meerely created out of the Rib [ taken ] out of Adam ? then shee should be far inferiour to Adam ? No beloved Reason , it is not so : the Fiat ( being a sharp attracting ) tooke from Adam of all essences and properties of every vertue ; but it took from him no more members in substance : for the Image should be a man , after a masculine kinde in the Limbus , yet not at all with this deformity . Understand it rightly in the ground , he should be and ( he was also ) a man , and he had a virgin-like heart , wholly chaste in the Matrix . 19. Therefore Eve was for certaine created out of all Adams Essences , and so Adam thereupon had a great Rent , and so likewise the Woman might come to her perfection to [ be ] the Image of God ; and this againe sheweth a great mystery , wherehy the virgin very preciously witnesseth againe , that the sonne of the virgin hath not onely suffered his side to be pierced through , and shed his bloud out of the hole of his side , but he hath also suffered his hands and feete to be struck through , and a Crowne of thornes to be pressed upon his head , so that the bloud gushed out from thence ; and in his body he endured to be whipped , so that his bloud run down all over . So very lowly hath the Sonne of the virgin debased himselfe , to n help the sick and broken Adam and his weak and imperfect Eve , to repaire them and bring them againe into the first Glory . 20. Therefore you must know for certain , that Eve was created out of all Adams Essences : but there were no more ribs nor members broken from Adam : which appeareth by the feeblenesse and weaknesse of the Woman , and also by the Command of God , who said : Thy will shall be in subjection under thy Man [ or husband ] , and he shall be thy Lord [ or Ruler ] : because the Man is whole and perfect , except a Rib , therefore the Woman is a help for him , and must help him to doe his work in humility and subjection : and the Man must know that shee is very weak , being out of his Essences : he must help her in her weaknesse , and love her as his own Essences : in like manner the Woman must put her Essences and will into [ the Essences and will ] of the Man , and be friendly towards her Man [ or husband ] : that the Man may take delight in his own Essences in the Woman : and that they two might be but one only will. For they are one flesh , one bone , one heart , and generate children in one [ onely ] will , which are neither the Mans nor the Womans alone , but of both together , as if they were from one onely body . And therefore the severe commandement of God is set before the children , that they should with earnestnesse and subjection honour their father and mother , upon paine of temporary and eternall punishment : o of which I will write concerning the Tables of Moses . Concerning the Propagating of the soule . The Noble Gate . 21. The minde hath from the beginning of the world had so very much to doe about this gate , and hath continually so searched therein , that I cannot reckon the wearisome heap of writers [ about it ] : but in the time of the Lilly this Gate shall flourish as a Bay-tree [ or Lawrell tree ] : for its branches will get sap from the virgin , and therefore will be greener than p Grasse , and whiter than the [ whitest ] Roses , and the virgin will beare the pleasant smell thereof upon her Pearly-Garland , and it will reach into the Paradise of God. 22. Seeing then the mystery presenteth it selfe to us , therefore we will open the blossome of the Sprout : yet wee would not have our Labour given to the Wolves , Dogges , or Swine , which roote in our Garden of delight , like [ wilde ] Boares , but to those that seek , that the sick Adam may be comforted . 23. Now if wee will search after the Tincture , what it is in its highest degree : wee shall finde the q Spirit : for wee cannot say , that the fire is the Tincture , nor the aire neither ; For the fire is wholly contrary to the Tincture : and the aire doth stifle it : it is a very pleasant r refreshment : its roote out of which it is generated , is indeed the fire : but if I may rightly mention the seate where it sitteth , I cannot say otherwise but that it is between the three Principles ( viz. [ between ] the Kingdome of God , the Kingdome of Hell , and the Kingdome of this world ) in the midst , and [ it ] hath none [ of the three ] for its own , and yet it is generated from all three : and it hath as it were a severall Principle , which yet is no Principle , but a bright pleasant habitation : neither is it selfe the Spirit , but the Spirit dwelleth in it , and it so reneweth the Spirit , that ſ it becometh cleere and visible : its true name is wonderfull , and none can name [ that Name ] but he to whom it is given , he nameth it onely in himselfe , and not without [ or outwardly ] , it hath no place of its rest in the substance , and yet resteth continually in it selfe , and giveth vertue and beauty to all things , as the t Glance of the Sunne giveth light , vertue , and beauty to all things in this world , and it is not the thing it selfe , though indeed it worketh in the thing , and maketh the thing grow and blossome ; and yet it is found really [ to be ] in all things , and it is the life and heart of all things , but it is not the Spirit which is generated out of the Essences . 24. The Tincture is the pleasant sweetnesse and softnesse in a fragrant hearb and flower , and the Spirit thereof is bitter and harsh , and if the Tincture were not , the hearb would get neither blossom nor smell : it giveth to all Essences vertue to grow . It is also in metalls and stones : it maketh that the Silver and Gold doe grow , and without it [ the Tincture ] there is nothing in this world could grow : among all the children in Nature , it [ onely ] is a virgin , and hath never generated any thing out of it selfe ; neither can it generate , and yet it maketh that all things impregnate : it is the most hidden thing and also the most manifest , it is a u friend of God , and a play fellow of vertue : it suffereth it selfe to be deteined by nothing : and yet it is in all things ; but if any thing be done to it against the right of Nature , then it flyeth [ away ] and that very easily : it standeth not fast , and yet it continueth immovable : it continueth in no kinde of decaying of any thing ; all the while that it standeth in the roote of Nature , not altered nor destroyed , so long it continueth : it layeth no burthen upon any thing , but it easeth the burthen in all things : it maketh that all things rejoyce , and yet it generateth no x shouting noyse ; but the voyce cometh out of the Essences and becometh loud in the Spirit . 25. The way to it is very neere , whosoever findeth that [ way ] dareth not to reveale it , neither can he , for there is no language that can expresse it : and although any seek long after y it , if the Tincture will not , he cannot finde it ; neverthelesse , it meeteth them that seek after it aright , in its own way [ or manner ] as its nature is , with a virgin-like minde , not being [ prone ] to covetousnesse and [ wantonnesse or ] voluptuousnesse ; it suffereth it selfe to be imprinted [ represented or imagined ] in a thing ( where it was not before ) by z Faith , if it be right in a virgin-like manner : it is powerfull , and yet doth nothing : when it goeth out of a thing , it cometh not into it againe , but it stayeth in its a Ether , it never breaketh [ or corrupteth ] more , and yet doth grow . 26. Now you will say , this must be God! No it is not God , but it is Gods b friend . Christ said ; My Father worketh , and I work also ; but it worketh not : it is in a thing imperceptably , and yet it may well be overpowred and used ; especially in Metalls , there it can ( if it selfe be pure ) make pure Gold of Iron , and of Copper : it can make a little grow to be a great deale , and yet it puts forth nothing . It s way is as subtile as the thoughts of a Man , and the thoughts do even arise from thence . 27. And therefore when a man sleepeth , so that the Tincture resteth , then there are no thoughts in the spirit : but the Constellation rumbleth in the Elements , and beateth into the braines , what shall ( through their operation ) come to passe , which yet is often broken againe by another c Conjunction , so that it cometh not to effect : besides , it can shew nothing exactly , except it come by a Conjunction of Planets and fixed Starres , and that onely goeth forward , but it representeth all [ in an ] earthly [ manner ] according to the spirit of this world , so that where the d Sydereall Spirit should speake of Men , it often speaketh of Beasts , and continually represents the contrary ; as the earthly spirit fancieth from the starry spirit , so he dreameth . 28. Seeing now wee have spoken of the Tincture , as of the house of the soule , so wee will speake also of the soule , what it is , and how it can be propagated , wherein wee can the better bring the Tincture to e light . The soule is not so subtile as the Tincture ; but it is powerfull and hath great might [ or ability ] : It can by the Tincture ( if it ride upon the virgins f Bride Chariot in the Tincture ) turne mountaines upside down ; as Christ said ; which is done in the pure Faith , in the place where the Tincture is Master , which doth it , and the soule giveth the thrust , whereas yet no power can be discerned . Even as the Earth g moveth upon the heavenly Tincture , whereas there is not more than one onely Tincture in the Heaven , and in this world , yet [ it is ] of many sorts , according to the Essence of every thing : in the beasts it is not as in men , also not in fishes as in beasts ; also in stones and gemmes otherwise ; also otherwise in Angels and in the spirit of this world . 29. But in God , Angels , and in virgin-like soules ( understand pure soules ) it is alike ; where yet it is onely h for God. The Devill hath also a Tincture , but a false one ( and it standeth not in the fire ) wherewith he can gripe that man in the heart , that letteth him in , as a [ slie soothing ] flattering false Theefe , that insinuateth himselfe , desiring to steale , concerning whom Christ warneth us , that wee should watch . 30. And now if wee will speake of the soule , and of its substance and Essences , wee must say that it is the i roughest [ thing ] in man ; for it is the originality of the other substances [ or things ] : it is fiery , harsh , bitter , and strong , and it resembleth a great [ and ] mighty Power , its Essences are like Brimstone : its gate or seate out of the Eternall Originality is between the fourth and the fifth forme in the Eternall Birth , and in the k not beginning Band , of the strong might of God the Father , where the eternall light of his heart ( which maketh the second Principle ) generateth it selfe , and if l it wholly loose the bestowed virgin of the divine vertue [ or power ] ( out of which the light of God generateth it selfe , which is given to the soule to be its Pearle , as is mentioned above ) , then it becometh and is a Devill , like all other [ Devils ] in Essences , forme , and in m quality also . 31. But if it put its will n forward into meeknesse ( viz. into the obedience of God , then it is in the source [ or of the quality and property ] of the heart of God , and receiveth divine vertue , and then all its rough Essences become Angelicall and joyfull ; and then its rough Essences are very serviceable to it , and are better and more profitable to it , than that it were altogether sweet in the Originality ; in which [ being sweet ] there would be no strength , nor such mighty power as in the harsh , bitter , and fiery [ Essences ] . 32. For the fire in the Essence cometh to be a o soft meeke light , and is nothing else but a zealous [ or eagar ] kindling of the Tincture , and the harsh essence causeth that the divine vertue can draw it to it selfe , and taste it , for in the [ soure or ] harsh essence the taste doth consist , in nature : in like manner the bitter essence serveth to [ make ] the moving rising joy , fragrancy and growing ; and out of these formes the Tincture goeth forth , and it is the house of the soule ; as the Holy Ghost [ goeth forth ] from the Father and the Sonne , so also the Tincture goeth forth from the light of the fiery soule , and then also from its vertuous [ or powerfull ] Essences , and so it p resembleth the Holy Ghost , but yet the Holy Ghost of God is a degree higher : for he goeth forth from the Centre of the light wholly in the fift forme , from the heart of God , at the end of Nature . 33. Therefore there is a difference between the Tincture in Man , and the Holy Ghost ; and the bestowed virgin of the divine vertue [ or power ] , dwelleth in the Tincture of the soule [ that is ] if it be true and faithfull : but if [ the soule be ] not [ faithfull ] then q shee departeth into her Centre , which is not wholly shut up : for there is but halfe a Birth between , except the soule passe into the r stocke of harshnesse and malice [ evill or wickednesse ] and then there is a whole birth between . For the harshnesse standeth in the fourth forme of the Darknesse , and the bitternesse in the fire , between the fourth and fift forme , as is mentioned before . 34. Now [ Reason's ] question is ; How hath Eve received the soule from Adam ? Behold , when Gods ſ harsh Fiat took the Rib t out of Adam , then it attracted out of all Essences also to it , and the Fiat Imaged [ formed , imagined , or impressed ] it selfe together therein , [ that it might ] continually and eternally stay therein . But now the Tincture in Adam was not yet extinguished , but the soule of Adam sate yet wholly with might and vertue [ or power ] in the Tincture : onely the virgin was departed : and therefore now the Fiat u took the Tincture , and the [ soure ] harsh Essences mingled [ or qualified ] with the [ soure ] harsh Fiat ; for it , ( [ viz. ] the Fiat ) and the [ sourenesse or ] harshnesse in the Essences , are one kinde of Essence . 35. Thus the Fiat inclined it selfe now to the heart of God , and the Essences received the divine vertue [ or power ] : and there sprung up the blossome in the fire ; and out of the blossome , [ sprung ] againe the own [ proper ] Tincture , and thus Eve was a living soule : and the Tincture filled it selfe in the growth ( even as it is a cause of all growing ) so that x instantly there was a whole body in the Tincture . For that was possible , they were not yet fallen into sinne , neither were there yet any hard grissles and bones . 36. You must understand [ or conceive ] it aright : Eve gat not Adams soule , nor Adams body : but one onely Rib : but shee was extracted from the Essences , and gat her soule in her Essences [ that were ] given her , in the Tincture , and the body grew for [ or to ] her in her own sprung up Tincture ; yet in vertue [ or power ] ; but the Fiat had already formed [ or made ] her a Woman : indeed shee was not deformed , but altogether lovely : for shee was of a heavenly kinde , in Paradise , yet the y Marks were already also set upon her by the Fiat of the z Great world : and it could not otherwise be , shee must be a Woman for Adam : indeed they were in Paradise : and if they had not eaten of the Tree , and if they had returned againe to God , then they should have continued in Paradise : but the propagation must now needs have been after a womanly manner ; and should not have stood [ Eternally ] : for Satan had brought it too farre , although he had not yet suffered himselfe to be seene , onely he strewed sugar abroad in the spirit of this world , till at length the lovely beast , did lay it selfe forth upon the Tree as a flatterer and lyar . The Gate of our Propagation in the Flesh . 37. As I have mentioned above : the noble Tincture is now hence-forth generated thus in a manly [ or masculine ] and womanly [ or feminine ] kinde [ or sex ] out of the soule ; The Tincture is so subtile and mighty , powerfull , that it [ can goe or ] goeth into the heart of another , into his Tincture ; which the devillish bewitching whores well know , yet they understand not the noble Art , but they use the [ false ] Tincture of the Devils , and a infect many in [ their ] marrow and bones , by their b Incantation , for which they shall receive their wages , with Lucifer , who would faine have raised his Tincture to be above God. 38. But know that the Tincture is in the menkinde somewhat divers from that in the womenkinde ; for the Tincture in the menkinde goeth out of the Limbus , or Man , and the Tincture in the women-kinde , goeth out of the Matrix . For the vertue of the soule frameth [ imprinteth , fashioneth or Imageth ] it selfe not onely in the Tincture , but in the whole body : for the body groweth in the Tincture . 39. But thus the Tincture is the longing , the great desire after the virgin , which belongeth to the Tincture : for it is subtile without understanding , but it is the divine inclination , and continually seeketh the virgin , [ which is ] its play-fellow : the c masculine seeketh her in the d feminine , and the feminine in the masculine ; especially in the delicate complexion , where the Tincture is most noble , cleere , and vigorous : from whence cometh the great desire of the masculine and feminine sex , so that they alwayes desire to copulate , and the great burning love , so that the Tinctures mingle together and [ try , prove , or ] taste one another with their pleasant taste ; whereas one [ sex ] continually supposeth that the other hath the virgin . 40. And the Spirit of the great world now supposeth that he hath gotten the virgin ; he graspeth with his clutches , and will mingle his infection with the virgin , and he supposeth that he hath the prize , it shall not now run away from him , he supposeth now he will finde the Pearle well enough . But it is with him as with a Theefe , driven out of a faire Garden of Delight , where he had eaten pleasant fruit , who cometh , and goeth round about the inclosed Garden , and would faine eate some more of the good fruit , and yet cannot get in , but must reach in with his hand , and yet cannot come at the fruit for all that ; for the Gardiner cometh , and taketh away the fruit : and thus he must goe away empty , and his lust is changed into discontent . Thus also it is with him [ viz. with the spirit of this world ] : he soweth thus in his fiery [ or burning ] lust the e seede into the Matrix , and the Tincture receiveth it with great joy , and supposeth that to be the virgin : but the [ soure ] harsh Fiat cometh thereupon , and attracteth the same to it , while the Tincture is so well pleased . 41. Now then the feminine Tincture cometh in to ayd , and striveth for the childe , and supposeth that it hath the virgin : and the two Tinctures wrestle both of them for the virgin [ and yet neither of them both hath her ) and which of the two overcometh , according to that the fruit getteth the Mark of distinction of sex ] . But because that the feminine [ Tincture ] is weake , therefore it taketh the bloud also to it in the Matrix , whereby it supposeth it shall retaine the virgin . The secret Gate of Women . 42. Hence I must shew the ground to them that seek : for the Doctor cannot shew it him with his Anatomie , and though he should kill a thousand men , yet he shall not finde that [ ground ] , they onely know that [ ground ] that have f been upon it . 43. Therefore I will write from the virgin , which knoweth well what is in the Woman : shee is as subtile as the Tincture : but shee hath a life , and the Tincture hath none : the Tincture is nothing else but an exulting joyfull mighty will , and a house [ or habitation ] of the soule , and a pleasant Paradise of the soule , which is the soules propriety [ or own portion ] so long as the soule with its Imagination g dependeth on God. 44. But when it becometh false , so that its Essences flatter with the Spirit of the great world , and desire the h fulnesse of the world ( viz. 1. [ In ] the [ soure ] harshnesse , [ desire ] much wealth [ or riches ] , to eate and drinke much , and to fill themselves continually : 2. In the bitternesse [ desire ] great power , authority , and might , to rise high , to rule powerfully , and extoll themselves above all , and put themselves forth to be seene like a proud Bride : and 3. in the i source of the fire , [ to desire ] a fierce cruell power , and by kindling of the fire [ of anger ] supposing in the lustre thereof to be brave , and so are much delighted in themselves ) then cometh the flatterer and lyar , and k formeth or figureth himselfe also in the Spirit of the great world , as [ he did ] in the Garden of Eden , and leadeth the soule : 1. in covetousnesse , to eating and drinking [ too much ] , and saith continually , thou shalt [ want and ] not have enough , get more for thy selfe how thou canst , by hooke or by crooke , that thou mayst alwayes have enough [ to serve thy turne ] . And 2. in the bitter forme he saith ; thou art rich , and hast much , aspire and lift up thy selfe , thou art greater than other people , the inferiour is not like thee [ or so good a man as thou ] . And 3. in the might or power of the fire , he saith : Kindle [ or stirre up ] thy minde , make it implacable and stout , yeeld to none , terrifie the simple , and so thou shalt be dreadfull , and make thy authority continue , and then thou mayst doe what thou listest , and all whatsoever thou desirest , will be at thy service : and is not this a fine brave Glory ? Art thou not indeed a Lord on Earth . 45. And as soone as this is l brought to passe , then the Tincture becometh wholly false : for as the Spirit in a thing is , so is also the Tincture ; for the Tincture goeth forth from the Spirit , and is the habitation thereof . Therefore O Man ! whatsoever you sow here , that you shall reape , for your soule in the Tincture , remaineth eternally : and all your fruits stand in the Tincture , manifested in the cleere light , and follow after you , this the virgin saith in sincerity [ for a warning ] , with great longing after the Lilly. 46. And now if wee consider of the Tincture , [ and search ] how various it is , and [ that it is ] many times so wholly false ; then we may [ be able ] fundamentally to demonstrate the falshood of the many various Spirits , [ and ] how they are generated . Therefore wee will make a short entrance , concerning the propagation of the soule , which wee will enlarge [ when wee speake ] about the Fall of Adam , and the birth of Cain . For the seede ( as is above mentioned ) is sowne in the lust of the Tinctures , where the [ soure or ] harsh Fiat receiveth it , and supposeth that it hath received the virgin : there both the Tinctures ( the masculine and the feminine ) then strive together about it , and there the Spirit of the great world ( viz. the spirit of the Starres and Elements figureth [ Imageth or imprinteth ] it selfe also in it , and he filleth the Tinctures with his Elements , which the Tinctures in the Fiat receive with great joy , and suppose they have the virgin . 47. But being the Fiat is the mightiest among them all , ( for it is as it were a spirit , and although it be no spirit , yet it is the sharpe Essence ) therefore it attracteth the seed to it , and desireth the Limbus of God in Paradise , out of which Adams body was created by the Fiat ; and m would create an Adam out of a heavenly Limbus : and then the Spirit of the great world insinuates himselfe and supposeth [ and saith ] the childe is mine , I will rule in the virgin ; and he alwayes filleth it with the Elements , from whence the Tincture becometh full and very thick [ grosse , swelled , or impregnated ] : and there then the Tincture getteth a loathing against the fulnesse : for the Tincture it selfe is cleere , and the Fiat with the Elements is thick [ grosse and ] swelled ; from whence Women ( when they n grow bigge [ with childe ] ) know well enough , that many of them loath some meats and drinks , and long still after some strange thing [ to eate ] for the Tincture cometh to have a loathing of all that the spirit of this world with his Elements filleth in , and willeth to have somewhat else ; for this virgin doth not relish them , but becomes [ discontented and ] sorry , and forsaketh them , and goeth into her o Ether , and cometh not againe . 48. And then the Spirit of the Sunne , Starres , and Elements of this world supposeth with it selfe [ saying ] now thou art in the right , the childe is thine , the foundation is laid , thou wilt bring it up , the virgin must be thine , thou wilt live therein , and have thy joy , [ delight , and habitation ] in her , her ornament must be thine ; and thus [ he ] attracteth alwayes to himselfe in his great lust , by the Fiat which in Eternity goeth not away ; and [ he ] supposeth that he hath , the virgin . ♄ Saturnus : this is done in the first Moneth . 49. And there the bloud of the Mother ( wherein the Tincture of the Mother is ) is drawne into the seede : and when the [ soure ] harsh Fiat hath tryed [ and perceiveth ] that to be sweeter than its own Essence , then it frameth [ Imageth or representeth ] it selfe with great earnestnesse [ or longing ] therein , and becometh sharp in the Tincture , and will create Adam , and so severeth the Materia [ or matter ] ; and then the Spirit of the Starres and Elements , is in the midst , and ruleth mightily in the Fiat . ♃ Jupiter : this is done in the second Moneth . 50. And then the Materia [ or matter ] is severed according to the wheele of the Starres , as they ( viz. the Planets ) stand in order at this time , and which of them [ all ] is predominant , that ( by the Fiat ) figureth the matter most , and the childe getteth a forme , after the kinde of that [ Planet ] . ♂ Mars : All this which followeth is done in the third Moneth . 51. Thus the matter ( by the Fiat ) is severed into Members : and now when the Fiat thus attracteth the bloud of the Mother into the matter , then p it is stifled [ or choaked ; and then the Tincture of the bloud becometh false , and full of anguish : for the [ soure ] harsh Essence ( viz. the Fiat ) is terrified , and all the joy ( which the soure [ harsh ] Fiat gat in the Tincture of the bloud ) withdraweth ; and the Fiat beginneth to tremble in the terrour , in the soure [ harsh ] Essence : and the terrour goeth away like a flash , and would faine depart and fly away out of the Essence , and yet is withheld by the Fiat , which [ terrour ] is now turned hard and made tough by the Essence : which now closeth the childe about ( this is the skin of the childe ) : and the Tincture flieth suddenly , flashing upwards in the terrour , and would be gone ; yet it cannot neither ( for it standeth in the Out-birth [ or procreation ] of the Essences ) but q riseth up suddenly in the terrour , and taketh the vertue [ or power ] of all the Essences with it . And there the Spirit of the Starres and Elements r figureth it selfe also therein , and filleth it selfe also therein , in the flight , and supposeth that it hath the virgin , and will goe along with it : and the Fiat gripeth it all , and holdeth it [ fast ] , and supposeth that the Verbum Domini [ the Word of the Lord ] is there in the s uproare , that shall create the Adam , and it strengtheneth it selfe in the strong might of the terrour , and createth againe the uppermost [ part ] of the body ( viz. the Head : ) and from the hard terrour ( which is continually departing and yet cannot ) cometh the skull , which encloseth the uppermost Centre : and from the departing out of the Essences of the Tincture with the terrour into the uppermost Centre , come the veines and the neck to be , going thus from the body into the head , into the uppermost Centre . 52. So also all the veines in the whole body come from the terrour of the t stifling , where the terrour goeth forth from all the Essences ; and would be gone ; and the Fiat withholdeth it with his great strong might . And therefore one veine hath alwayes a divers Essence from the other , caused by the first departing , where then the Essences of the Starres and Elements doe also mingle [ or figure themselves ] therein , and the Fiat holdeth it all , and createth it , and it supposeth that the Verbum Domini [ the Word of the Lord ] with the strong mighty power of God is there , where the Fiat must create Heaven and Earth . The Gate of the great necessitie and miserie . O Man , consider thy selfe , how hardly thou art beset here , and how thou gettest thy misery in thy Mothers body : Observe it O ye u Lawyers , from what Spirit you x [ come to ] y know [ what is ] right , consider this well for it is deepe . 53. The Spirit of the virgin sheweth us the mystery againe , and the great secresie ; for the stifling [ or stopping ] of the bloud in the Matrix ( especially in the fruit ) is the first dying of the Essences , where they are severed from the Heaven , so that the virgin cannot be generated there , which should [ have been ] generated in Adam , from the heavenly vertue [ or power ] without Woman , also without rending of his body : and here the Kingdome [ or Dominion ] of the Starres and Elements begin in Man , where they take hold of Man and mingle [ or qualifie ] with him , make and fit him , also nourish and nourture him , of which you may reade more about Cain . Further in the Incarnation . 54. And so when the Fiat thus holdeth the terrour in it selfe , so that the Elements fill it , then that filling becometh hard bones ; and there the Fiat figureth the whole Man with his bodily forme , all according to the first wrestling of the two Tinctures , when they wrestle [ or strive ] together in the sport of love , when the seede is sowne ; and that Tincture which there getteth the upperhand ( whether the masculine or the feminine ) according to that sex the Man is figured : and the figuring [ or shaping ] is done very suddenly in the storme of the anguishing terrour , where the bloud is stifled [ or stopt ] : and there the Elementary Man getteth up , and the heavenly [ man ] goeth downe : for in the terrour , the bitter sting is generated , which rageth and raveth in the hard terrified [ sourenesse or ] harshnesse in the great anxiety of the stifled [ or stopped ] bloud . 55. Women have sufficient experience of this , in the third Moneth ( when this is done in the fruit ) [ and feele ] how the raging and pricking cometh into their teeth , loynes , back , and the like : this cometh upon them from the stifled [ choaked or stopped ] Tincture in the fruit , and from their stifled [ or stopped ] bloud in the Matrix because the evill Tincture qualifieth [ or mingleth ] with the good [ Tincture ] of their bodies . Therefore in the same manner as the Tincture in the Matrix suffereth paine , after the same manner also the good [ Tincture ] suffereth in the members [ limmes or parts ] of the Mother , as in the hard bones , teeth , and ribs , as such people know very well . 56. So now when the bitter sting [ or prickle ] , ( which is generated in the anxious terrour in the stifling [ or stopping ] and in the entring in of death , ) doth thus rage and rave , and shew forth it selfe in the terrour , and flieth upwards , then it is catched and withheld by the [ soure ] harshnesse , so that it cannot get up aloft : for the [ soure ] harshnesse draweth it continually the more eagarly and vehemently , because of a its raging , and cannot endure it , from whence the pricking often becometh more terrible , and this is after no other manner , than as when a man is dying , and soule and body part asunder , for in the stifling [ or stopping ] of the bloud by the [ soure ] harshnesse , the bitter death is also there : and therefore b it is like a furious whirling wheele , or swift horrible thought , which worrieth and vexeth it selfe : and here is a Brimstone Spirit , a venomous [ poysonous ] horrible aking substance in the death ; for it is the Worme to the springing up of the life . 57. And now when the Spirit of the Starres and Elements , hath mingled [ or figured ] it selfe together in the Incarnation , then the vertue [ or power ] of the Starres and Elements is together wheeled in this raging , where then ( in this anguish ) the Spirit of the Starres attracteth the vertue of the Sunne to it , and c manifesteth it selfe in the vertue of the Sunne , from whence there ariseth a twinckling flash in this raging , from whence the hard [ soure ] harsh anxiety is terrified , and sinketh downe : and there the terrible Tincture goeth into its d Ether ; for the Essence of the [ soure ] harshnesse in the Fiat is so mightily terrified at the flash , that it becometh [ faint ] impotent [ or feeble ] , and sinketh back , e expandeth it selfe and groweth thin . 58. And the terrour [ skreeke ] , or flash of fire , is done in the bitter prickle ; and when it reflecteth it selfe back in the dark [ soure or ] harsh anxiety in the Mother , and findeth her so very soft [ gentle ] and overcome , then it is much more terrified than the Mother : But this terrour happening thus in the soft Mother , shee becometh white and cleere in the twinckling of an eye , and the flash remaineth in the anguish , in the roote of the fire , and now therefore it is a skreeke [ or terrour ] of great joy , and it is as when water is throwne into the fire , where the [ soure ] harsh f quality is then quenched , and the [ sourenesse or ] harshnesse is then so mightily overjoyed with the light , and the light with the Mother the [ sourenesse or ] harshnesse wherein it is generated , that there is no fimilitude to [ compare ] it [ with , ] for it is the birth and the beginning of the life . ☉ Sol : All this which followeth is done in the entrance of the fourth Moneth . 59. And as soone as the light of life appeareth in the [ soure ] harshnesse and soft Mother , so that the [ sourenesse or ] harshnesse cometh to taste the light of life , [ and findeth ] that it is so meeke , pleasant , [ lovely ] and full of joy ; then it exulteth with great delight [ desire and longing ] after the light , to g mix it selfe therewith , and apprehend it , so that its lust [ or longing delight ] and vertue goeth forth from it after the light ; which lust [ or longing delight ] is the vertue of the light ; and this out-going h lust in the love , is the noble Tincture , which is there new generated to be the childe 's own : and the Spirit which is generated out of the anguish in the flash of the fire , is the true [ and reall ] soule which is generated in Man. 60. Now here it is especially to be observed , where i it dwelleth , and whence Heart , Lungs , and Liver come especially the Bladder and k Gutts , and the Braine in the Head ; also the understanding and senses ; these I will here set down one after another : It cannot [ well or ] sufficiently be expressed by a humane tongue , especially the order which is l observed in the twinckling of an eye in Nature ; it would require a great Volume to describe it in : and as the world accounteth us too m weake to [ be able to ] describe it ; so wee account our selves much weaker [ and more unable ] : and it is with us as Isaiah saith : I am found of them that sought me not , and knowne of them that were ignorant of mee , and so such as inquired not after mee . 61. I say , n this hath not been sought , but wee sought the heart of God , that wee might hide us therein from the o tempest of the Devill , but when we came there , then the loving virgin out of Paradise met us , and offered us her love , shee would be kinde [ and friendly ] to us , and be betrothed to us for a Companion , and shew us the way to Paradise , where wee shall be safe from the stormy tempest , and shee carried a branch in her hand , and said , We will plant this , and a Lilly shall grow , and I will come to thee againe ; from whence wee gat this longing , to write of the amiable virgin , which did shew us the way into Paradise : where we must goe through the kingdome of this world , and also through the kingdome of Hell ; and no hurt done us , and according to that [ direction of her's ] wee write . CHAP. XIV . Of the Birth and Propagation of Man. The very secret Gate . 1. IF wee consider now the springing up of the life , and in what place of the body it is where the life is generated , then we shall rightly finde the whole ground of Man , and there is nothing so secret in Man p but that it may be found . For wee must needs say , that the Heart is the place , wherein the noble life is generated , and the life againe generateth the heart . 2. As it is mentioned above , so the life in the anguish with the kindling of the light , taketh its beginning from the glance of the Sun-shine , from the Spirit of the Starres and Elements in the great anguish , where death and life wrestle one with the other : for when man departed from Paradise into another Birth ( viz. into the Spirit of this world , into the quality of the Sunne , Starres , and Elements ) then the Paradisicall [ vision or ] seeing , ceased [ or was extinguished ] where man seeth from the divine vertue , without [ need of ] the Sun and Starres ; where the q springing up of the life is in the holy Ghost , and the light of God is the glance of the Spirit , from whence r he seeth ; which went out : for the spirit of the soule went into the Principle of this world . 3. You must not so understand it , as if it were extinguished in it selfe : No ; but the soule of Adam went out , from the Principle of God , into the Principle of this world ; and therein now the Spirit of every soule is thus generated againe by humane propagation , as is mentioned before ; and it cannot be otherwise : and therefore if wee would be fit for the kingdome of Heaven , wee must be regenerated anew in the Spirit of God , or else none can inherite the kingdome of God , as Christ taught us faithfully ; of which I will write hereafter , that it may be a fountain for the thirsty , and a light to the noble way , in the blossome of the Lilly. 4. And wee must here know , that our life ( which wee get in our Mothers body [ or womb ] standeth meerly and onely in the power of the Sunne , Starres , and Elements ; so that they not onely figure [ or fashion ] a childe in the Mothers body , and give it life , but also bring it into this world , and nourish it the whole time of its life , and bring it up , also cause fortune and mis-fortune to it , and at last , death and corruption , and if our Essences ( out of which our life is generated ) were not higher , in their first degree out of Adam , [ than the Beasts ] then wee should be wholly like the Beasts . 5. But our ſ Essences are generated much higher in the beginning of the life in Adam , than the beasts , which have their Essences but meerly from the spirit of this world , and it must also , with the spirit of this world in a corruptible substance , goe into its eternall Ether ; whereas on the contrary , the essences of Man are proceeded out of the unchangable eternall mind of God , which cannot in eternitie corrupt . 6. For wee have a certain ground of this , in that , our minde can finde and conceive all whatsoever is in the spirit of this world , which no beast can do : for no creature can t conceive [ further or ] higher than [ what is ] in its own Principle , out of which its own Essences are proceeded in the beginning : but wee ( that are Men ) can certainly u conceive [ of that which is ] in the Principle of God , and also [ of that which is ] in the anguishing kingdome of Hell ( where the Worme of our soule in the beginning in Adam originally is ) and this no other creature can doe . 7. But they thinke [ consider or imagine ] onely how to fill themselves and multiply , that their life may subsist : and wee also receive x no more from the Spirit of the Starres and Elements : and y therefore also our children are naked and bare , with great inability and without understanding , and now if the Spirit of this world had full [ perfect and absolute ] power over the Essences of the childe , then he would easily put his rough garment upon it also ( viz. a rough hide ) but he must let that alone : and he must leave the Essences in the first and second Principle , to Mans own choosing , to binde and yeeld himselfe to which [ Principle ] he will ; which man hath ( undeniably ) in his full power , which I will expound in its own place according to its worth , and deeply demonstrate it , in spite of all the Gates of the Devill , and this world , which strive much against it . 8. Our life in the Mothers body hath its beginning wholly , as is above mentioned : and standeth there now in the quality of the Sun and Starres , where then , with the kindling of the light , a Centre springeth up againe , where instantly the noble Tincture thus generateth it selfe ( out of the light , out of the joyfull Essences of the [ soure ] harsh , bitter , and fiery kinde [ or quality ] ) and setteth the Spirit of the soule in a great pleasant habitation : and the three z Essences ( viz. harshnesse , bitternesse , and fire ) are in the kindling of the life so very fast bound one to another , that they cannot ( in eternity ) be separated one from another , and the Tincture is their eternall house , wherein they dwell , which [ house ] they themselves generate from the beginning unto eternitie , which againe giveth them life , joy , and lust [ or delight ] . The strong Gate of the Indissoluble Band of the soule . 9. Behold , the three Essences , ( viz. [ sourenesse or ] harshnesse , bitternesse , and fire ) are the Worme or Spirit [ that dieth not ] a Harshnesse is one Essence , and it is in the Fiat of God , out of Gods eternall will : and the attracting of the [ soure ] harshnesse is the sting [ or prickle ] of the bitternesse , which the [ soure ] harshnesse cannot endure , but attracteth continually the more forcibly to it , from whence the prickle continually groweth greater , which yet the [ soure ] harshnesse holdeth b prisoner ; and this together is the great anxiety , which was there in the darke minde of God the Father , when the darknesse was anxious [ or longed ] after light ; from whence in the anxiety ( from the glance of the light ) it attained the twinckling flash : out of which the Angels were created , which afterward were enlightened from the light of God ( c by their Imagination into the heart of God ) ; and the other ( like Lucifer ) for their haughtinesse [ or prides ] sake , remained in the flash of fire and anxiety . 10. This Birth [ or active property ] , with the Indissoluble Band , is generated in every soule : and there is no soule before the kindling of the light in the childe in the mothers body : for with the kindling , the eternall Band is knit [ or tied ] so that it standeth eternally , and this Worme , of the three Essences , doth not die , nor sever it selfe : for it is not possible , [ because ] they are all three generated out of one [ onely ] fountaine , and have three qualities , and yet are but one being [ or substance ] , ( as the holy Trinity is but in one onely Essence [ or substance ] ) and yet they have three Originalities in one Mother , and they are one [ onely ] being [ or substance ] in one another . Thus also ( and not a whit lesse ) is the soule of man , but onely one degree in the first going forth : for it is generated out of the Fathers eternall will ( and not out of the heart of God ) yet the heart of God is the neerest to it of all . 11. And now it may very exactly be understood by the Essences and property of the soule , that in this house of flesh ( where it is as it were generated ) it is not at home : and its horrible fall may be also understood [ thereby ] : for it hath no light in it selfe of its own , it must borrow its light from the Sunne : which indeed springeth up along with it in its Birth , but that is corruptible , and the Worme of the soule is not so : and is seene that when a man dyeth d it goeth out . And if then the divine light be not againe generated in the Centre , then the soule remaineth in the eternall Darknesse , in the eternall anguishing [ source or ] quality of the Birth , where nothing is to be found in the kindled fire , but a horrible flash of fire , in which [ source property or ] quality also the Devils dwell : for it is the first Principle . 12. And the soule here in this world useth the light of the third Principle , after which the soule of Adam lusted , and thereupon was captivated by the Spirit of the great world . But if the soule be regenerated in the Holy Ghost , so that its Centre to the regeneration spring forth e , then it seeth with two lights , and liveth in two Principles : and the most inward [ Principle ] ( viz. the first ) is shut up fast , and hangeth but to it , in which the soule is tempted and afflicted by the Devill ; and on the contrary the f virgin ( which belongeth to [ and is in ] the Tincture of the Regeneration ; and in the departure of the body from the soule , shall dwell [ in the same Tincture ] ) , is in continuall strife and combate with the Devill , and trampleth upon his head in the vertue [ and power ] of the [ soules ] Prince and g Champion , ( viz. the sonne of the virgin ) when a new body ( out of the vertue [ or power ] of the soule ) shall h spring forth in the Tincture of the soule . 13. And that ( when the soule is i departed from the body ) it might no more be possibly tempted by the Devill and Spirit of this world , there is a quiet rest for the soule included in its Centre in its own Tincture , which standeth in Paradise , betwixt the kingdome of this world and the kingdome of Hell , to continue untill God shall put this world into its k Ether , when the number of men , and figures ( according to the depth of the eternall minde of God ) shall be finished . 14. And now when wee consider how the temporary and transitory life is generated ; we finde that the soule is a cause of all the members [ or faculties ] of [ or to ] the life of Man , and without it there would not be one l member [ to , or ] of the life of man generated . For when wee search [ into ] the beginning and kindling of life , wee finde strongly with cleere evidences all manner of [ faculties or ] members ; so that when the cleere light of the soule kindleth , then the Fiat standeth in very great joy , and in the twinckling of an eye doth in the Matrix , sever the pure from the impure , of which the Tincture of the soule in the light , is the m worker , which there reneweth it , but the Fiat createth it . 15. And now when the [ soure ] harsh Matrix is [ made ] so very humble , thin , and sweet , by the light , the [ sterne or ] strong horrour ( which was so very poysonous before the light [ kindled ] . ) flieth upward ; for it is terrified at the meeknesse of the Matrix ; and it is a terrour of great joy , yet it retaineth its strong [ or sterne ] right [ or property ] , and cannot be changed , neither can it get farre from thence ( for it is withheld by the Fiat ) but it raiseth it selfe suddenly aloft , and the terrour maketh it a filme from the [ soure or ] harsh Fiat which holdeth the terrour fast , and that is now the Gall n of the heart . 16. But when the Matrix ( from which the terrour was gone forth ) was thus loosed from the terrour of the anxiety , and became so very sweet , like sweet-water ; then the spirit of the great world figured [ or imprinted it selfe ] instantly , in the Matrix , and filleth the foure Elements also within it ; and thinketh with it selfe , now I have the sweet virgin : and the Fiat createth o it , and severeth the Elements , which also are in strife : and each of them would have the virgin , and are in a wrestling , till they one overcome another , and that the fire ( being the mightiest and the most strong ) stay above and the water sink down : and the earth , being a hard grosse thing must stay below ; But the fire will have a p Region of its own . 17. For it saith , I am the Spirit and the life , I will dwell in the virgin : and the [ soure ] harsh Fiat attracteth all to it , and maketh it a Mesch [ Massa q concretion ] and moreover [ it maketh it ] flesh : and the fire keepeth the uppermost Region ( viz. the heart : ) for the foure Elements sever themselves by their strife , and every one of them maketh it selfe a severall r Region : and the Fiat maketh all to be flesh ; onely the Aire would have no flesh ; for it said , I dwell in no house , and the Fiat said , I have created thee , thou art mine ; and closed it in with an inclosure , that is the bladder . 18. Now the other Regions set themselves in order ; first the sterne flash , that is the Gall : and beneath the flash , the fire , whose Region is the heart ; and beneath the fire , the water , whose Region is the Liver : and beneath the water , the earth , whose Region is [ in ] the Lungs . 19. And so every Element qualifieth [ or acteth ] in its own source [ or manner of operation ] , and one could doe nothing without the other , neither could one have any mobility without the other : for one generateth the other , and they goe all foure out of one Originall , and it is in its Birth , but one onely [ thing or ] substance , as I have mentioned before at large about the Creation , concerning the s birth of the foure Elements . 20. The [ soure strong or ] bitter Gall ( viz. the terrible poysonous flash of fire ) kindleth the warmth in the heart , or the fire , and is it selfe the cause , from whence all else take their Originall . 21. Here we finde againe , in our consideration , the lamentable , and horrible fall , in the Incarnation , because when the light of life riseth up , and when the Fiat in the Tincture of the spirit of the soule reneweth the Matrix , then the Fiat thrusteth the death of the stifling [ choaking , checking , or stopping ] and perishing , in the sternnesse ( viz. the impurity of the stifled [ or checked ] bloud ) from it selfe , out of its Essences , and casteth it away : and will not endure it in the t body , but as a u superfluity , the Fiat it selfe , driveth it out , and of its cough [ glutinous ] sourenesse , maketh an enclosure round about it , viz. a filme , or gut , that it may touch neither the flash nor the spirit , and leaveth the nethermost port open for it , and x banisheth it eternally , because that impurity doth not belong to this Kingdome : as it happened also to the earth : when the y Fiat thrust it out of the Matrix in the middest in the Centre , upon a heape [ as a lump ] , being it was unfit for heaven , so also z here . 22. And we finde greater mysteries yet in a evidence of the horrible fall : for after that the foure Elements had thus set themselves every one in a severall Region : then they made themselves Lords over the spirit of the soule , which was generated out of the Essences , and they have taken it into their power , and qualifie with it . The fire , viz. the mightiest of them , hath taken it into its b Region [ or jurisdiction ] in the Heart : and there it must c keepe , and the blossom and light thereof goeth out of the heart , and moveth upon the heart , as the kindled light of a Candle : where the Candle resembleth the fleshly heart , with the Essences out of which the light shineth . And the fire hath set it selfe over the Essences , and continually reacheth after the light , and it supposeth that it hath the virgin , viz. the Divine vertue [ or power ] . 23. And there the holy Tincture is generated out of the Essences , which regardeth not the fire , but setteth the Essences ( viz. the soule ) in its pleasant d joy . Then come the other three Elements out of their Regions , and fill themselves also by force therein , each of them would taste of the virgin , receive her and qualifie [ or mingle ] with her : viz. the water , that filleth it selfe by force also therein , and it tasteth the sweet Tincture of the soule : and the fire saith , I would willingly keepe the water , for I can quench my thirst therewith , and refresh my selfe therein . And the Aire saith ; I am indeed the spirit , I will blow up thy heate and fire , that the water doe not choake thee . And the fire saith to the Aire , I will keepe thee , for thou upholdest my quality for mee , that I also goe not out . And then cometh the Element [ of ] ( Earth ) and saith , What will you three doe alone ? you will starve and consume one another ; for you depend all three on one another , and devour your selves , and when you shall have consumed the water , then you extinguish ; for the aire cannot move , unlesse it have some water : for the water is the mother of the aire , which generateth the aire : Moreover , the fire becometh much too fierce [ violent and eagar ] ( if the water be consumed ) and consumeth the body , and then our e Region is out , and none of us can subsist . 24. Then thus say the three Elements ( the fire , the aire , and the water ) to the Earth ; Thou art indeed too dark , too rough , and too cold , and thou art rejected by the Fiat : wee cannot take thee in , thou destroyest our dwelling , and makest it dark and stinking , and thou afflictest our virgin , which is our onely delight and treasure wherein wee live . And the Earth saith ; yet pray take my f Children in , they are lovely , and of good esteemes , they afford you meate and drinke , and cherish you that you never suffer want . 25. Hereupon , thus say the three Elements : but so they may afterwards get a dwelling in us , and may come to be strong and great , and then wee must depart , or be in subjection to them : and therefore wee will not take them in neither , for they may come to be as rough and cold as thou art : yet this wee will doe : thou mayst let thy children dwell in our g Courts and Porches , and wee will come and be their Guest , and eate of their h fruit , and drinke of their drinke , else the water which is contained in the Element would be too little for us . 26. Now thus say the three Elements ( fire , water , and aire , ) to the Spirit , fetch us children of the earth , that they may dwell in our Courts , wee will eate of their i Essences , and make thee strong . Here the Spirit of the soule ( like a captive ) must be obedient , and must reach with his Essences , and fetch them forth . And then cometh the Fiat , and saith , No : thou k mightest [ so ] out-run mee : and [ the Fiat ] created the reaching forth , and there came forth from thence , hands and all other essences and formes , as it is before our eyes , and the Astronomicus [ Astronomer ] knoweth it well , yet he knoweth not the secrefie of it , although he can expound the l signes according to the Constellation and Elements , which qualifie [ and mingle ] together in the Essences of the Spirit of the soule . 27. And now when the hands ( in the will ) reach after the children of the Earth ( which [ reaching forth ] yet , is no other than a will in the spirit of the childe in the Mothers body ) then the Fiat is there , and maketh a great roome in the Courts of the three Elements , and a tough firme inclosure round about it , that they may not touch the flesh : for the flesh is afraid of the children of the earth , because the earth is throwne away ( for its rough stinking darknesse ) , and it trembleth for great seare : and it looketh still about after the best [ meanes ] ( least the children of the earth should be too rough for it , and might cause a stinke ) that so it might have an m opening , and might cast away the stink and the such , and [ so ] it maketh out of the Court ( which is the maw [ or stomack ] ) an outlet and Gate : and environeth the same with its tough [ soure ] harshnesse , and so there is a Gutt . 28. But because the n Enemy is not yet in substance , but onely in the will of the Spirit , therefore it goeth away very slowly downwards , and seeketh for the Port , where it will make an outlet and Gate , that it may cast away the stinke and filth , from whence the Gutts are so very long and o crooked . 29. Now when this Conference ( which is spirituall , between the three Elements , fire , aire , and water ) was perceived by the Spirit of the earth ( viz. the Essences in the Region of the Lungs ) then p it cometh at last ( when the habitation , or the Court was already built for the children of the earth ) and saith to the three Elements , Wherefore will yee take the body for the Spirit ? Will you take the children of the earth , and feed upon them ? I am their spirit , and am pure , I can strengthen the Essences of the soule with my vertue and essences , and uphold them well , take mee in . 30. And they say , yes , wee will take thee in , for thou art a member of our spirit , thou shalt dwell in us , and strengthen the Essences of our spirit , that it may not faint ; yet wee must also have the children of the earth ( for they have our quality also in them ) that wee may rejoyce : and the Spirit of the Lungs saith ; Then I will live in you wholly , and rejoyce my selfe with you . The Gate of the Sydereall , or * starry Spirit . 31. Thus now when the light of the Sunne ; which had discovered and imprinted it selfe in the fire-falsh of the Essences of the spirit , and was shining in the fire-flash ( as in a strange vertue , and not in the Sunnes own vertue ) [ when he ] seeth , that he hath gotten the q Region , and that the r Essences of the soule ( which are the Worme or the Spirit ) as also the Elements will rejoyce in his vertue and splendour , and that the Elements have made their foure Regions [ or Dominions ] and habitations , for an everlasting possession , and that s he should be a King , and that t they should serve at Court ( in the Spirit of the Essences ) in the heart , and so exceedingly love him , and rejoyce in their service , and have besides brought the u children of the earth , that the spirit might present them ( where then they will first be frolick and potent , and eate and drinke of the x Essences of the children of the earth ) then y he thinketh with himselfe , it is good to dwell here , thou art a King , thou wilt bring z thy kindred [ off spring , or Generation ] hither , and raise them up above the Elements , and make thy selfe a Region [ or Dominion ] ; art not thou the King ? ( here is the Gate where the children of this world are wiser than the children of light . O Man ! Consider thy selfe ! ) And he draweth the Constellations to him , and bringeth them into the Essences , and sets them over the Elements , with their wonderfull and unsearchable various Essences ( whose number is infinite , ) and maketh himselfe a Region and Kingdome of his Generation in a strange Countrey . 32. For the Essences of the soule are not this Kings own , he hath not generated them , nor they him ; but he hath , by lust , imprinted himselfe also in its Essences , and kindled himselfe in its fire-flash , of purpose to finde its virgin , and live in her ; which is the amiable divine vertue [ or power : ] because the spirit of the soule is , out of the eternall , and had the virgin , before the Fall , and therefore now the Spirit of the great world continually seeketh the virgin in the Spirit of the soule , and supposeth that shee is there still , as before the Fall , where the Spirit of the great world appeared in Adams virgin with very great joy , and desired also to live in the virgin , and to be eternall ; because he felt his corruptibility , and that he was so rough in himselfe , therefore he would faine partake of the loving kindnesse and sweetnesse of the virgin , and live in her , that so he might live eternally , and not break [ corrupt or perish ] againe . 33. For by the great longing of the Darknesse , after the light and vertue of God , this world hath been generated out of the Darknesse , where the holy vertue of God [ shone or ] beheld it selfe in the Darknesse : and therefore this great desiring and longing after the divine vertue , continueth in the Spirit of the Sunne , Starres , and Elements , and in all things : All groane and pant after the divine vertue , and would fame be delivered from the vanity of the Devill : but seeing that cannot be , therefore all creatures must waite till their a Dissolution , when they [ shall ] goe into their Ether , and get a place in Paradise , yet onely in the figure and shadow , and the Spirit [ must ] be a dissolved , which here hath had such lust [ or longing ] . 34. But now this lust [ or longing ] must be thus , or else no good creature could be , and this world would be a meere Hell and wrathfulnesse . And now seeing the virgin standeth in the second Principle , so that the spirit of this world cannot possibly reach to her , and yet that the virgin doth continually behold her selfe [ or appeare ] in the Spirit of this world , to [ satisfie ] the lust and longing in the fruit and growing of every thing , therefore b he is so very longing , and seeketh the virgin continually : he exalteth many a creature in great skill and cunning subtilty , and he bringeth it into the highest degree that he can ; and continually supposeth that so the virgin shall againe be generated for him ; which he saw in Adam before his fall ; which also brought Adam to fall , in that c he would dwell in his virgin , and with his great lust so d pressed Adam , that he fell a sleepe ; that is , he set himselfe by force in Adams Tincture close to the virgin , and would faine have qualified in her , and [ mingled ] with her , and so live eternally , whereby the Tincture grew weary , and the virgin withdrew . 35. And then Adam fell , and was feeble , which is called sleepe : This was the e Tree of Temptation [ to try ] whether it was possible for Adam to live eternally in the virgin , and to generate the virgin again out of himselfe , and so generate an Angelicall Kingdome . 36. But seeing it could not so be ( because of the spirit of this world ) therefore was the outward Temptation first taken in hand by the Tree of the fruit of this world . And there Adam became f perfectly a man of this world , and did eate and drinke of the earthly Essences , and infected , [ or mingled ] himselfe with the Spirit of this world , and became that [ Spirits ] own , as wee now see by wofull experience , how that [ Spirit ] possesseth a childe in the mothers body in the Incarnation : for he knoweth not any where else to seek the virgin , but in man , where he first of all espied her . 37. Therefore he doth wrestle in many a man ( that is of a strong Complexion , in whom the virgin doth often behold her selfe ) so very hard , continually supposing he shall get the virgin , and that shee shall be generated for him : and the more the soule resisteth him , and draweth neere to the heart of God , & panteth to yeeld it selfe over thereto ( where the amiable virgin not onely freely looketh upon it , but dareth even for a long time even to fit in its neast , [ viz. in ] the Tincture of the soule , ) the more strong and [ eagar or ] desirous doth the spirit of this world come to be . 38. Where then the King ( viz. the light of the Sunne ) is so very joyfull , in the Spirit , and doth so highly triumph , exult , and rejoyce , that he moveth all the Essences of the Starres , and bringeth them into their highest degree , to generate her ; where then all Centres of the Starres flie open , and the loving virgin beholdeth her selfe in them . Where then the Essences of the soule ( in the light of the virgin ) can see in the Centres of the Starres , what is in its g originall and source . 39. Of which my soule knoweth full well , and hath also received its knowledge thus ; which h the learned Master in the i Hood of his degree , cannot beleeve : because he cannot apprehend it , therefore he holdeth it to be impossible , and ascribeth it to the Devill ( as the Jewes did by the sonne of the virgin , when he in [ the vertue of ] the virgin shewed signes and wrought miracles : ) which my soule regardeth not , neither esteemeth their pride , it hath enough in the Pearle : and it hath a longing , to shew the thirsty [ where ] the Pearle [ lyeth ] : the crowned Hood [ or cornered cap ] may play merrily behinde the Curtaine of Antichrist ; k till the Lilly grow , and then the smell of the Lilly will [ cause some to ] throw away the Hood , [ or Cap ] , saith the virgin ; and the thirsty shall drinke of the water of life : and [ at that time ] the sonne of the virgin will rule in the valley of Jehosaphat . 40. Therefore seeing the mystery in the light of the virgin thus wonderfully meeteth us , wee will here , for the seeking minde , ( which in earnest hope seeketh that it might finde the Pearle ) open yet one Gate , as the same is opened to us in the virgin : For the minde asketh : seeing that the Sunne Starres and Elements were never yet in the second Principle ( where the virgin generateth her selfe out of the light ) therefore how could they be able to know the virgin in Adam , so that they labour thus eagarly with longing after the virgin ? The Depth in the Centre . 41. Behold , thou seeking minde , that which thou seest before thy eyes , that is not the Element , neither in the fire , aire , water , nor earth : neither are there foure but one onely , and that is fix and invisible , also imperceptible : for the fire which burneth is no Element , but [ it is ] the fierce [ sterne wrath ] which come to be such in the kindling of the anger , when the Devils fell out of the l Element : the Element is neither hot nor cold , but it is the inclination [ to be ] in God , for the heart of God is Barm [ that is , warmth ] and its m ascention is attractive and alwayes finding : and then the hertz [ that is , the heart ] is the holding the thing before it selfe , and not in it selfe : and then the ig [ the last syllable of the German word Barm-hertz-ig , ( that is , warme-hearted , or mercifull ) expounded according to the Language of Nature ] is the continuall discovering of the thing , and this is altogether Ewig [ eternall ; ] and that is the ground of the inward Element , which maketh the anger substantiall , so that it was visible and palpable , which [ anger ] Lucifer with his Legions did awaken : and thereupon he now remaineth to be Prince in the anger [ or wrath ] ( in the kindled Element ) as Christ ( according to this forme ) calleth him a Prince of this world . 42. And the Element remaineth hidden to the anger and n fiercenesse [ or wrath ] and standeth in Paradise ; and the n fierce-wrath goeth still out from the Element : and therefore God hath captivated the Devils with the Element in the n fierce-wrath , and he keepeth them [ in ] with the Element : and the n fierce-wrath cannot [ touch or ] comprehend o it , like the fire and the light : for the light is neither hot nor cold , but the n fierce-wrath is hot ; and the one holdeth the other , and the one generateth the other . 43. Here observe : Adam was created out of the Element , out of the attracting of the heart of God , which is the will of the Father , and therein is the virgin of the divine vertue [ or power ] and the outward Regiment ( which in the kindling parted it selfe into foure parts ) would faine have had the same [ virgin ] in it selfe ; that is the fiercenesse of the Devill would faine have dwelt in the heart of God , and have domineered over it , and have opened a Centre there , which the fiercenesse without the light cannot doe , for every Centre was generated and opened with the kindling of the light : thus the fiercenesse would faine be over the meeknesse , and therefore hath God caused the Sunne to come forth , so that it hath thus opened foure Centres , viz. the going forth out of the Element . 44. And when the light of the Sunne appeared in the fierce [ sournesse or ] harshnesse , then the harshnesse became thin and p sweet , even water , and the fiercenesse in the fire-flash was extinguished by the water , so that the anger stood still , yet the will could not rest , but went forth in the mother , out of the water , and moved it selfe , which is the aire : and that which the fierce sourenesse had q attracted to it , that was thrust out of the Element , in the water , as you see that earth swimmeth in the water . 45. Thus the evill childe panteth after the Mother , and would get to be in the Mother in the Element , and yet cannot reach her ; but in Adam that [ childe ] did perceive the Element ; and thereupon the foure Elements have drawne Adam to them , and supposed then that they had the mother ; because the virgin there shewed her selfe in the living spirit of Adam . 46. Hereupon now the Spirit of the Starres and Elements would continually [ get ] againe into the Element ; for in the Element there is meeknesse and rest ; and in the r kindling thereof there is meere enmity and contrary will , and the Devill ruleth also therein ; and they would faine be released from that abominable and naughty Guest , and they seeke with great anxiety after ſ deliverance ; as Paul saith ; All creatures groane together with us , to be freed from vanity . 47. Then saith the minde : Wherefore doth God let it move so long in the Anxiety ? alas ! when will it be that I shall see the virgin ? Hearken , thou noble and highly worthy Minde , it must all enter in , [ and serve ] to the glory of God , and praise God ; as it is written , All tongues shall praise God ; let it passe till the number , to the praise of God , be full , according to the eternall minde . 48. Thou wilt say , How great is that [ number ] then ? Behold , tell the Starres in the Firmament , tell the Trees , the hearbs , and every [ spile of ] Grasse , if thou canst ; so great is the number that shall enter in , to the glory and honour of God. For in the end all Starres passe againe into the Element , into the Mother : and there it shall appeare , how much good they have brought forth here by their working : for the shadow , and the image of every [ thing or ] substance , shall appeare before God , in the Element , and stand eternally ; in the same thou shalt have great joy , thou shalt see all thy workes therein ; also all the afflictions thou hast suffered , they shall be altogether changed into great joy , and shall refresh thee indeed , waite but upon the LORD : the Spirit intimateth that when the time of the Lilly is t expired , then this shall be done . 49. Therefore it is that God keepeth it hidden so long ( as to our sight ) that the number of the glory of his Kingdome may be great ; but before him it is but as the twinckling of an eye : have but patience , this world will most certainly be dissolved , together with the fiercenesse which must abide in the first Principle , therefore doe thou beware of that . 50. My beloved Reader , I bring in my u Types of the Essences of the Incarnation in the Mothers body , in a [ Colloquie or ] Conference of the Spirit with the Essences and Elements , x I cannot bring it to be understood in any easier way : onely you must know , that there is no conference , but it is done most certainly so in the Essences , and in the Spirit . Here you will say to mee , thou doest not dwell in the Incarnation , and see it : thou didst once indeed y become man , but thou knewest not how , nor what [ was done then ] : neither canst thou goe againe into thy mothers body [ or womb ] and see how it came to passe there . Such a Doctor was I also : and in my own reason I should be able to judge no otherwise ; if I should stick still in my blindnesse : But thanks be to God , who hath regenerated mee , by water and the Holy Ghost , to [ be ] a living Creature , so that I can ( in his light ) see my great in-bred [ native ] vices , which are in my flesh . 51. Thus now I live in the spirit of this world in my flesh , and my flesh serveth the spirit of this world : and my minde [ serveth ] God : my flesh is generated in this world , and hath its z Region [ or Government ] from the Starres and Elements , which dwell in it , and are the master of the [ outward ] a life : and my mind is b regenerated in God , and loveth God. And although I cannot comprehend and hold the virgin ( because my minde falleth into sinnes ) yet the Spirit of this world shall not alwayes hold the minde captive . 52. For the virgin hath given mee her promise , not to leave mee in any misery , shee will come to help me in the sonne of the virgin : I must but hold to him againe : and he will bring mee well enough againe to her into Paradise ; I will give the venture , and goe through the thistles and thornes , as well as I can , till I finde my native Countrey againe , out of which my soule is wandred , where my dearest virgin dwelleth , I rely upon her faithfull promise , when shee appeared to mee , that shee would turne all my mournings into great joy : and when I lay upon the mountaine towards the c North , so that all the trees fell upon mee , and all the stormes and winds beate upon me , and Antichrist gaped at mee with his open jawes to devour me ; then shee came and comforted mee , and married her selfe to mee . 53. Therefore I am but the more cheerfull , and care not for him , he ruleth [ and domineeteth ] over mee no further than over the d house of finne , whose Patron he himselfe is ; he may take that quite away , and so I shall come into my native Countrey : but yet he is not absolutely Lord over it , he is but Gods Ape : for as an Ape ( when its belly is full ) imitateth all manner of tricks and prancks to make it selfe sport , and would faine seeme to be the finest and the nimblest Beast [ it can ] , so also doth he : e His power hangeth on the Great Tree of this world , and a storme of winde can blow it away . 54. Now seeing I have shewed the Reader , how the true Element sticketh wholly hidden in the outward kindled [ Elements ] , for a comfort to him , that he may know what he [ himselfe ] is , and that he may not despaire in such an earnest manifestation [ or Revelation as this is ] therefore now I will goe on with my Conference between the Elements , Sunne and Starres , where there is a continuall wrestling and overcoming , in which the childe in the Mothers body [ or womb ] is figured : and I freely give the Reader to know , that indeed the true Element lyeth hidden in the outward man , which is the chist of the Treasure [ or cabinet of the precious gemme and jewell ] of the soule , if it be faithfull , and yeeld it selfe up f to God. 55. So now when the heart , liver , lungs , bladder , stomack , and spirit , together with the other parts [ or members ] of the childe , are figured in the Mothers body , by the Constellation and Elements , then the Region or Regiment riseth up , which at length figureth [ fashioneth or formeth ] all whatsoever was wanting ; And now it exceedingly concerneth us to consider of the originality of speech , minde , and g thoughts , wherein Man is an image and fimilitude of God , and wherein the noble knowledge of all the three Principles doth consist . 56. For every Beast also standeth in the springing up of the life ( formerly mentioned ) in the Mothers body ; and taketh its beginning after the same manner in the [ Dammes or ] Mothers body , and its Spirit liveth also in the Starres and Elements , and they have their [ faculty of ] seeing from the glance of the Sunne : and in the same [ beginning of the life ] there is no difference between Man and Beast . For a Beast eateth and drinketh , smelleth , heareth , seeth , and feeleth , as well as man : and yet they have no understanding in them , but onely to feed and multiply . Wee must goe higher , and see what the Image of God is , which God so dearly loved , that he spent his heart and sonne upon it , and gave him to h become Man , so that he came to help Man againe after the Fall , and freed and redeemed him againe from the beastiall Birth , and brought him againe into Paradise , into the heavenly i Region . 57. Therefore wee must look after the ground [ of it ] how not onely a beastiall man with beastiall qualifications [ or condition ] is figured [ or formed ] but also a heavenly , and an Image of God , to the honour of God and [ the magnifying of ] his deeds of wonder : to which end he so very highly graduated Man , that he had an eternall similitude and Image of his own substance : for to that end , he hath manifested himselfe by heaven and earth , and created some creatures to [ be ] eternall , understanding , and rationall Spirits , to live in his vertue and Glory , and some to [ be ] figures ; so that ( when their Spirit goeth into the Ether and dissolveth ) the Spirits which are eternall might have their joy and recreation k with them . 58. Therefore wee must search and see , what kinde of Image that is , and how it taketh its beginning so , that Man beareth an earthly Elementary , and also an heavenly Image . And not onely so , but he beareth also a hellish [ Image ] on him , which is inclined [ or prone ] to all finnes and wickednesse : and all this taketh beginning together with the beginning of the life . 59. And further , wee must look , where then the own will sticketh , [ whereby ] Man can in [ his ] own power , yeeld up himselfe how he will [ either ] to the Kingdome of Heaven , or to the Kingdome of Hell. To this looking Glasse , wee will invite them that hungar and thirst after the noble knowledge , and shew them the ground , whereby they may in their minds be freed from the errours and contentious Controversies in the Antichristian Kingdome . Whosoever now shall rightly apprehend this Gate , he shall understand the l Essence of all Essences , and if he rightly consider it [ he shall so ] learne to understand what Moses , and all the Prophets , and also what the holy Apostles have written , and in [ or from ] what kinde of Spirit every one hath spoken ; also what hath ever been , and what shall or can be afterwards . The most precious Gate in the Roote of the Lilly. 60. Now if wee consider the three Principles , and how they are in their Originall , and how they generate themselves thus ; then wee [ shall ] finde the Essence of all Essences , how the one goeth out of the other thus , and how the one is higher graduated than the other , how the one is eternall , and the other corruptible , and how the one is fairer and better than the other : also thus wee [ shall ] finde , wherefore the one willeth [ to goe ] m forward , and the other n backward : Also , [ thus wee shall ] finde the love and desire , and the hate [ and enmity ] of every thing . 61. But now wee cannot say of the Originalnesse of the Essence of all Essences otherwise , than that in the Originall there is but one onely Essence , out of which now goeth forth the Essence of all Essences , and that one Essence is the eternall minde of God , that standeth [ hidden ] in the darknesse , and that same Essence hath longed from Eternity , and had it in the will to generate the light : and that longing is the source [ or eternall working propertie , ] and that will is the springing up , now the springing up maketh the stirring and the mobility , and the mobility maketh the attracting in the will , and the will maketh againe the longingnesse , so that the will alwayes longeth after light : and this is an eternall Band , that is without beginning and without end : for where there is a willing , there is also desiring , and where there is a desiring , there is also in the wills desiring , an attracting of that which the will desireth . Now the desiring is soure , hard , and cold , for it draweth to it , and holdeth it : for where there is nothing , there the desiring can hold nothing : and therefore if the will desireth to hold any thing , the desiring must be hard , that the will may comprehend it : and being there was nothing from eternity , therefore the will also could comprehend and hold nothing . 62. Thus wee finde now that the Three , from eternity are a not beginning and indissoluble band ; viz. o longing , willing , and desiring , and the one alwayes generateth the other , and if one were not , then the other also would not be , of which none know what it is ; for it is in it selfe nothing but a Spirit , which is in it selfe in the darknesse : and yet there it is no darknesse , but a nothing , neither darknesse nor light . Now then the p longing is an hunger [ seeking ] or an infecting of the desiring , and the will is a retention in the desiring : and now if the [ desiring ] must retaine the will , then it must be comprehensible , and there must not be one [ onely ] thing alone in the will , but two , now then seeing they are the two , therefore the attracting must be the third , which draweth that [ which is ] comprehensible , into the will. Now this being thus from eternity , therefore it is found of it selfe , that from eternity there is a springing and moving : for that [ which is ] comprehended , must spring and be somewhat , that the will may comprehend somewhat : and seeing that it is somewhat , therefore it must be soure and attractive , that it [ may ] come to be somewhat . And then seeing it is soure and attractive , therefore the attracting maketh the comprehensibility , that so the will [ may ] have somewhat to comprehend and to hold , and then it being thus comprehensible , therefore it is thicker [ grosser or darker ] than the will , and it shadoweth the will , and covereth q that [ which is attracted ] and the will is in q that , and the longing maketh them both , and seeing now that the will is in that [ which is ] comprehensible , therefore that [ which is ] comprehensible , is the darknesse of the will : for it hath with its comprehensibility inclosed the will : now the will not being r out of that [ which is ] comprehensible , it longeth continually after the light , that it might be delivered from the darknesse , which yet it selfe maketh with the longing and attracting . 63. From whence now cometh the anxiety , because the will is shut up in the darknesse : and the attracting of the will maketh the mobility , and that [ which is ] moveable maketh the wills rising up out of the darknesse . Now therefore the rising up is the first ſ Essence ; for it generateth it selfe in the attracting , and is it selfe the attracting . And yet now the will cannot endure the attracting neither , for it maketh that darke with the attracted Essence [ being or substance ] which the will comprehendeth , and resisteth it , and the resisting is the stirring , and the stirring maketh a parting or breaking in that [ which is ] attracted , for it severeth [ it ] : and this also the sourenesse in the attracting cannot endure , and the anguish in the will is [ thereby ] the greater , and the attracting to hold the stirring [ is ] also the greater . So when the stirring is thus very hard knit together , and held by the soure attracting , then it eateth [ gnaweth , presseth , or nippeth ] it selfe , and becometh prickly , and stingeth in the soure anguish . And when the sourenesse attracteth the more vehemently [ or strongly ] to it , and then the prickle becometh so very great in anxiety , that the will springeth up horribly , and set its purpose to flie away out of the darknesse . 64. And here the eternall minde hath its originall , in that the will , will [ goe ] out of that t source , into another u source of meeknesse , and from thence the eternall t source in the anguish , hath also its originall , and it is the eternall Worme which generateth and eateth it selfe , and in its own fiercenesse in it selfe liveth in the darknesse which it selfe maketh : and there also the eternall infection [ or mixture ] hath its originall , back from which there is no further to be searched into , x for there is nothing deeper , or sooner , the same alwayes maketh it selfe from eternity , and hath no maker or creator : and it is not God , but Gods originall y fiercenesse [ or wrath ] an anxiety [ or aking anguish ] , generating in it selfe , and gnawing [ eating or derancing ] in it , and yet consuming nothing , neither multiplying nor lessening . 65. Seeing then the eternall will , which is thus generated , getteth in the anxiety , a minde after somewhat else , that it might escape the sourenesse [ or fiercenesse ] , and exult in the meeknesse ; and yet it cannot otherwise be done than out of it selfe : therefore the minde generateth againe a will to live in the meeknesse : and the Originality of this will ariseth out of the first will , out of the anguished minde , out of the darke sourenesse , which in the stirring maketh a breaking wheele : where the re-comprehended will discovereth it selfe in the breaking wheele in the great anxiety , in the eternall minde , where somewhat [ must ] be which stood in the meeknesse : and this appearing [ or discovery ] in the anxious breaking wheele , is a flash of a great swiftnesse ; which the anguish sharpneeh thus in the sourenesse so that the sharpnesse of the flash is consuming , and that is the fire-flash , as it is to be seene in Nature , when one z hard substance striketh against another ; how it [ grindeth or ] sharpeneth it selfe , and generateth a flash of fire , which was not before . And the re-comprehended minde , a comprehendeth the flash , and discovereth it selfe now in the sourenesse : and the flash with its strong [ or fierce ] sharpnesse consumeth the comprehended sourenesse , which holdeth it ( viz. the will in the minde ] captive in the darknesse ; and now it is free from the darknesse . 66. Thus the sourenesse receiveth the flash , and goeth in the terrour [ shreek or crack ] backwards , as it were overcome , and from the terrour [ shreeke or crack ] becometh soft : in which meeknesse the flash discovereth it selfe , as in its own Mother : and from the meeknesse it becometh b white and cleere : and in the flash there is great joy , that the will therein is delivered from the darknesse . 67. Thus now the eternall minde c uniteth it selfe in the re-comprehended [ or re-conceived ] will , in [ or unto ] the meeknesse of the deliverance out of the darknesse of the anxiety : and the sharpnesse of the consuming of the eternall darknesse stayeth in the flash of the meeknesse : and the flash d discovereth it selfe in the anxious minde in many thousand thousands , yea , e without end and number , and in that discovery , the will and the inclination [ or yeelding up it selfe discover themselves ] alwayes againe in a great desire to goe forth out of the darknesse : where then in every will the flash standeth againe , to [ make an ] opening , which I call the Centrum [ the Centre ] in my Writings all over in this Booke . 68. Thus then the first longing and desiring ( viz. the fierce [ or sterne ] generating in the first will ) with the darke minde , continueth f in it selfe , and [ hath ] therein the discovering of the alwayes enduring fire-flash in the darke minde , and the same darke minde standeth eternally in anguish , and in the flash , in the breaking , attracting , rising up , and desiring without intermission [ to be ] over the meeknesse , when as in the breaking , with the fire-flash , ( in the sharpnesse of the flash ) in the Essence , the attracting springeth up like a g Centrum or Principium . The Gate of God the Father . 69. And thus now in the sharpnesse of the fire-flash , the light in the eternall minde springeth up out of the re-comprehended will to meeknesse and light , that it might be freed from the darknesse ; and so this freedome from the darknesse is a meeknesse and h satisfaction of the minde , in that it is free from the anxiety , and standeth in the sharpnesse of the fire-flash , which breaketh the soure darknesse , and maketh it cleere and light in its [ first glimps shining or ] appearing . 70. And in this [ shining or ] appearing of the sharpnesse , standeth the All mightinesse [ or Omnipotency ] : for i it breaketh the darknesse in it selfe , and maketh the joy and great meeknesse , like that , when a man is come out of an anguishing [ or scorching ] fire to fit in a temperate place of refreshment ; and thus the flash in it selfe is so fierce and sudden , yea fiercer and suddener than a thought , and out of the darknesse in it selfe ( in its kindling ) seeth into the light ; and then it is so very much terrified , that it lets its power ( which it had in the fire ) to sinke downe : and this terrour [ or skreek or crack ] is made in the sharpnesse of the flash : and this now is the terrour [ skreeke or crack ] of great joy : and there the re-comprehended will desireth the crack of joy in the meeknesse : and the desiring is the attracting of the joy , and the attracting is the infecting [ or mingling ] in the will : and that [ which is ] attracted maketh the will swell [ or be impregnated ] , for it is therein , and the will holdeth it [ fast ] . 71. Now here is nothing which the will with the sharpnesse or essence could draw to it , but the meeknesse , the deliverance from the darknesse : this is the desire of the willing , and therein then standeth the pleasant ioy , which the will draweth to it selfe : and the attracting in the will , dwelleth [ or impregnateth ] the will , that it becometh full . 72. And thus the comprehended will is swelled [ or impregnated ] by the joy in the meeknesse , which it desireth ( without intermission ) to generate out of it selfe ; for its own joy againe , and for its sweet tast [ or relish ] in the joy : And the same will to generate , comprehendeth the meeknesse in the joy ( which standeth in the swelled [ or impregnated ] will ) and it bringeth the Essences ( or the attracting ) of the willing , againe out of the will , before the will : for the desiring draweth forth the swelling [ or impregnation ] out of the swelled [ or impregnated ] will , before the will : and that [ which is ] drawne forth is the pleasant vertue , k joy , and meeknesse . And this now is the desiring of the eternall will ( and no more ) but to eate and to draw againe this vertue into it , and to be satiated therewith , and [ it can ] desire nothing higher or more l refreshing : for therein is the perfection [ or fulnesse ] of the highest l joy and meeknesse . 73. And so in this vertue ( which is in God the Father , as is before-mentioned ) standeth the Omniscience [ or all knowledge ] of what is in the Originalitie in the Eternity ; where the flash then m discovereth it selfe in many thousand thousands n without number : for this vertue of joy in the [ refreshment or ] habitation , is proceeded from the sharpnesse of the flash , and ( in the sharpnesse of the All-mightinesse over the Darknesse ) seeth [ or looketh ] againe in the eternall sharpnesse into the dark minde : and that minde inclineth it selfe to the vertue , and desireth the vertue , and the vertue goeth not back againe in the darknesse , but o beholdeth it selfe therein , from whence [ it is ] that the eternall minde is continually longing [ panting or lusting ] after the vertue [ or power ] : and the vertue is the sharpnesse , and the sharpnesse is the attracting ; This is called the p Eternall Fiat which there createth and corporiseth , what the eternall will in the Allmighty meeknesse , ( which there is the might and the breaking [ or destroyer ] of the darknesse , and the building of the Principle , ) and what the will in the eternall [ skill or ] knowledge discovereth , and in it selfe conceiveth [ apprehendeth or purposeth ] to doe : and whatsoever giveth it selfe up to the meeknesse , that will the will create by the sharpe Fiat which is the eternall Essence . And this now is the will of God , whatsoever inclineth it selfe to him , and desireth him , that same he will create in the meeknesse : even all whatsoever ( out of the many thousand thousands , out of the infinitenesse ) inclineth it selfe in q its vertue to him . 74. Now thus the infinitenesse hath the possibility ( while it is yet in the first Essence [ or substance ] that it can r incline it selfe to him , but here you must not understand it any more concerning the whole ; for God onely is the whole [ totum universale ] the great deepe all over : but this [ which is ] in the infinitenesse , is divided : and it is in the appearing [ flash or sparkling ] of the plurality [ or multiplicity ] , where the whole , in and through himselfe in the eternall impregnated darknesse , [ sparkleth or ] discovereth it selfe in infinitum , [ or infinitely ] : this discovery [ or ſ these sparklings ] stand altogether in the originality of the fire flash , and may againe , in the impregnated darknesse ( viz. in the t cold sourenesse , and in the flash of the fire ) discover [ flash or sparkle ] and u give up themselves ; or againe conceive a will out of the darknesse , to goe out of the anxiety of the minde ( through the sharpnesse in the flash ) x in the meeknesse , to God. 75. For the sharpnesse in the flash is alwaies the Centrum [ or Centre ] to the Regeneration in the second Principle ; to which now the Worme in the sparke inclineth [ or uniteth ] to generate it selfe [ in ] , whether it be in the eternall cold out of the sharp essence through the flash in the fiercenesse [ or sternnesse ] of the fire , or out of the sharpnesse in the Regeneration of the meeknesse to God ; therein it standeth , and there is no y recovery [ back from thence ] . For , the meeknesse goeth not back againe into the darke fierce and cold Essence , in the first attracting ( which from Eternity is before the re-comprehended [ or re-conceived ] will : ) but it cometh to help that [ darknesse ] , and enlighteneth whatsoever cometh to it out of the strong might of God , and this liveth in the vertue , and in the light , eternity with God. 76. And the deepe of the darknesse is as great as the habitation of the light : and they stand not one distant from the other , but together in one another , and neither of them hath beginning or end : there is no limit or place , but the sharp regeneration is the mark [ stroake , bounds ] or limitation between these two Principles . 77. Neither of them is above or beneath , onely the Regeneration out of the darknesse in the meeknesse , is said to be above : and there is such a [ barre or ] z firmament between them , that neither of them both doth comprehend the one the other ; for the [ barre or ] marke of limitation is a whole Birth or Principle , and a firme Centre , so that none of them both can goe into the other , but [ onely ] the sharp fire-flash , the strong might of God , that standeth in the midst in the Centre of the Regeneration , and that onely looketh into the Worme of the darknesse : and with its terrour in the darknesse , maketh the eternall anguishing source , the rising up in the fire , which yet can reach nothing but onely the anguish , and in the anguish , the fierce [ sterne ] flash : and so now whatsoever becometh corporised there in the sterne [ fierce or strong ] minde , in the sparkling [ or shining ] of the infinitenesse , and doth not put its will ( in the corporising ) a forward , into the Centre of the Regeneration , in the meeknesse of God , that remaineth in the darke minde , in the fire-flash . 78. And so that creature hath no other will in it selfe , neither can it ever make any other will from any thing : for there is no more in it , but [ a will ] to fly up in its own unregenerated might above the Centre , and to rule [ or domineere ] in the might of the fire , over the meeknesse of God , and yet it cannot reach it . 79. And here is the Originall [ cause ] that the Creature of the darknesse , willeth to be above the Deity , as the Devill did : and here is the originall of selfe-Pride ; for such as the b source in the creature is , such also is the Creature . For the Creature is [ proceeded ] out of the Essence ; and on the other side , the b source ( viz. its Worme ) is [ proceeded ] out of the eternall will of the darke minde . 80. And this will is not the will of God , nor it is not God neither , but the c re-conceived will d to meeknesse in the minde , is Gods regenerated will ; which standeth there in the Centre of the Birth in the sharpnesse of the breaking [ or destroying ] of the darknesse ; and in the pleasant e loving kindnesse of the fulnesse of the joy and springing up of the light in the re-impregnating of the will , and to generate the vertue of the eternall Omniscience and Wisdome in the love , that is God : and the proceed from him , is his willing [ or desiring ] which the essence ( viz. the sharp Fiat ) createth : and God dwelleth in the second Principle , which is eternally generated out of the eternall Centre out of the Eternall will , [ and this ] is the Kingdome of God without number and end , as it further followeth . The Gate of the Sonne of God , the Pleasant Lilly in the Wonders . 81. Therefore as the will doth thus impregnate it selfe from eternity , so also it hath an eternall willing [ or desiring ] to f bring forth the childe with which it is big [ impregnated or conceived ] : and that eternall will to f bring forth , doth bring forth eternally , the childe which the will is conceived withall : and this childe is the eternall vertue [ or power ] of meeknesse , which the will conceiveth againe in it selfe , and expresseth [ or speaketh forth ] the Deepth of the Deity , with the eternall wonders of the wisdome of God. 82. For the will [ is it ] that expresseth : and the childe of the [ eternall ] vertue , and eternall meeknesse , is the word which the will speaketh : and the going forth out of the spoken word , is the Spirit , which in the sharp might of God in the Centre of the Regeneration , out of the eternall minde , out of the anxiety in the fire-flash in the sharpnesse of the [ destroying or ] breaking of the darknesse , and g breaking forth of the light in the meeknesse , out of the eternall will , from eternity goeth forth out of the word of God , with the sharp Fiat of the great might of God : and it is the Holy Ghost [ or Spirit ] of God , which is in the vertue [ or power ] of the Father , and goeth eternally forth from the Father through the Word , out of the mouth of God. The Gate of Gods Wonders in the Rose of the Lilly. 83. Now Reason asketh : Whither goeth the Holy Ghost , when he goeth forth out of the Father and Sonne , through the Word of God ? Behold thou sick Adam , here the Gate of Heaven standeth open , and very well to be understood , by those that will [ or have a minde to it ] . For the Bride saith come , and whosoever thirsteth let him come , and whosoever cometh , drinketh of the fountaine of the knowledge of the Eternall Life in the smell and vertue of the Lilly of God in Paradise . 84. As is mentioned above , so the Ground of the holy Trinity is in one onely divine and undivided Essence [ being , or substance , ] God , the Father , Sonne , and Holy Ghost : from Eternity arising from nothing , alwayes generated from and out of it selfe from Eternity ; not beginning nor ending ; but dwelling in it selfe : comprehended by nothing , having neither beginning nor end , subject to no locality , nor limit [ number ] nor place : it hath no place of its rest : But the Deepe is greater than wee [ can perceive or ] thinke , and yet it is no Deepe . But it is the unsearchable Eternity : and if any here will think [ to finde ] an end or limit , they will be confounded [ or disturbed ] by the Deity , for there is none : it is the end of Nature : and whosoever [ goeth about to ] thinke [ or dive with his thoughts ] h deeper , doth like Lucifer , who in [ high mindednesse or ] Pride , would flie out above the Deity , and yet there was no place , but he went on himselfe , into the fiery fiercenesse , and so he perished [ withered or became dry as ] to the fountaine of the Kingdome of God. 85. Now see the Lilly , thou noble minde full of anguish and afflictions of this world ; behold the holy Trinity hath an eternall will in it selfe , and the will is the desiring , and the desiring is the eternall Essences , wherein then standeth the sharpnesse ( viz. the Fiat ) which goeth forth out of the heart , and out of the mouth of God by the Holy Ghost [ or Spirit ] of God : and the will [ that is ] gone forth out of the Spirit , [ that ] is the divine vertue , which conceiveth [ or comprehendeth ] the will , and holdeth it , and the Fiat createth it [ viz. that vertue ] so that in it , as in God himselfe , all Essences are , and [ so that ] the blossome of the light in it may spring up [ and blossome ] out of the heart of God ; and yet this is not God , but [ it is ] the chast virgin of the eternall wisdome and understanding , of which I treate often in this Booke . 86. Now the virgin is [ present ] before God , and i inclineth her selfe to the Spirit from which the vertue proceedeth , out of which shee ( viz. the chast virgin ) is : this is now Gods companion to the honour and joy of God : the same [ appeareth ] [ or discovereth her selfe ] in the eternall wonders of God : in the discovery , shee becometh longing after the wonders in the eternall wisdome , which yet is her selfe , and thus shee longeth in her selfe , and her longing is the eternall Essences , which attract the holy vertue to her , and the Fiat createth them , so that they stand in [ or become ] a substance : and shee is a virgin , and never generateth any thing , neither taketh any thing into her : her inclination standeth in the Holy Ghost , who goeth forth from God , and attracteth nothing to him , but k moveth before God , and is the l blossome [ or branch ] of the growth . 89. And so the virgin hath no will to conceive [ or be impregnated with ] any thing : her will is [ onely ] to open the wonders of God : and therefore shee is in the will in the wonders , to discover [ or make ] the wonders [ appeare ] in the eternall Essences ; and that virgin-like will createth the soure fiat , in the Essences , so that it is [ become ] a substance , and standeth eternally before God , wherein the eternall wonders of the virgin of the wisdome of God are revealed . 88. And this substance is the eternall Element , wherein all Essences in the divine vertue stand open , and are visible : and wherein the faire and chast virgin of the divine wisdome alwayes discovereth her selfe according to the number of the infinitenesse , out of the many thousand thousands without end and number : and in this discovering there goe forth out of the eternall Element , colours , arts , and vertues , and the m sprouts of the Lilly of God ; at which the Deity continually rejoyceth it selfe in the virgin of the wisdome : and that joy goeth forth out of the eternall Essences ; and is called Paradise , in regard of the sharpnesse of the generating [ or bringing forth ] of the pleasant fruit of the Lilly [ in infinitum or ] infinitely : where then the Essences of the Lilly springing up in wonders , in many thousand thousands without number , of which you have a similitude in the [ springing or ] blossoming earth . 89. Beloved Minde , behold , consider this , this now is God and his heavenly Kingdome , even the eternall Element and Paradise , and it standeth thus in the eternall originall from eternity to eternity : Now what joy , delight , and pleasantnesse is therein , I have no Pen that can describe it , neither can I expresse it : for the earthly tongue is too much insufficient to doe it ; [ all that men can say of it ] is like drosse compared with Gold , and much more inferiour : yea although the virgin n bringeth it into the minde , yet all is too dark and too cold in the whole man , so that he cannot expresse so much as one spark [ or glimps ] thereof sufficiently : wee will deferre it , till [ wee come ] into the bosome of the virgin : wee have here onely given a short hint of it , that the Author of this Book may be understood : for wee are but a very little drop out of the fountaine of the wisdome of God ; and wee speake as a little sparkle [ or glimps ] ; but [ high ] enough for our earthly [ understanding ] and o for our weake knowledge here upon earth : for in this life we have no need of any higher knowledge of the eternall substance [ being or essence ] : if wee doe but barely and nakedly speake of what hath been from eternity , it is enough . CHAP. XV. Of the a knowledge of the Eternity in the corruptibility of the Essence of all Essences . 1. NOw if wee consider of the Eternall will of God [ and ] of the b Essence of all Essences ; then wee finde in the Originalnesse but one [ onely beeing , substance , or ] Essence , as is mentioned above : out of this [ onely ] Essence is generated from Eternity the other [ beeing , substance , or ] Essence ( viz. the divine [ Essence ] ) and wee finde that both the [ beeings , substances or ] Essences stand in Divine Omnipotence , but not in one c source , neither doe they mix together , nor can either of them both be [ destroyed , dissolved , corrupted , or ] broken . 2. But yet they have two sorts of inclinations [ or desires , ] each in it selfe for its own . Yet because the divine [ beeing or ] Essence from Eternity is generated out of it selfe , therefore it is inclined to helpe the weake , and is rightly called Barmhertzigkeit [ Mercifulnesse ] . 3. And now seeing the virgin of the eternall wisdome hath d discovered her selfe in the Eternall Originall , and in the eternall minde in the sharpe Essence of the breaking of the darknesse in the fire-flash , [ hath found ] the depth of the [ e very ] Image of God ( and that the similitude of God is there in the Eternall Originall ) , therefore shee hath longed after the similitude , and that longing makes the attracting in the will , and the will stood [ f right ] against the similitude : and the Fiat in the attracting of the willing , created the will in the similitude : out of which came the Angels altogether . But now the Eternall Essences were in the similitude , and the wisdome discovered [ or manifested ] her selfe in the Essences in many thousand thousands , that the eternall wonders might be revealed [ or made manifest ] : and thereupon there went forth ( according to every essence , as out of a fountaine ) many thousand thousands . 4. And from thence came the Names of the Thrones and Principalities , as according to the Essences of the first and great g source , which in the discovering of the Eternall wisdome of God goeth forth againe into many thousand thousands ( yet there is a certaine number [ of them ] and in the Centre of God none : [ or no number but infinitenesse ] : and thus out of the fountaine of every Essence are gone forth , first the h Thrones , and in the Throne many thousand thousands . 5. These the Fiat created to a similitude and Image of God : and overshaddowed the same in the Fiat with the overflowing vertue of God : and the will of God i set it selfe [ right ] against the Image and similitude , and they now which received the will , they became Angels ( for they set their imagination , in the will , in the heart of God , and they did eate of the Verbum Domini [ of the Word of the Lord ] ) but they that set their Imagination in the darke minde , as Lucifer [ did that he might ] flie out above the Deity and meeknesse in the might of the fire in the flash , in the sharpe might of God , and be Lord alone , they became Devils : and they have that name from their being thrust [ or driven ] out of the light ; for they were in the light when the Fiat created them , for the Fiat which created them stood in the light . 6. Thus the Devill is the fault , and guilty of his own fall , for he suffered himselfe to be moved by the Matrix of the k sternnesse [ fiercenesse , sourenesse , or wrath ] whereas he yet had his own will to take hold of Light or Darknesse : And Lucifer was a Throne ( that is , a l source [ or fountaine ] of a great essence ) from whence went forth all his servants [ or Ministers ] , and [ they ] did like him : and so they were thrust back into the darknesse , for the light of God goeth not into the [ grimnesse , wrath , or ] fiercenesse . 7. And there the Fiat ( which created the fierce [ wrathfull or grim ] Devils , in hope that they would of Devills become Angels , who set their imagination therein , that thereby they might domineere over God and the Kingdome of Heaven ) was infected in the figuring of the similitudes : and so instantly kindled the Element in the similitude ( viz. in the out-Birth [ or procreation ] ) in the speculating [ or beholding ] , so that the Essence hath generated to the highest Essences , from whence goe forth the foure Elements of this world , of the third Principle : and the sharp Fiat of God ( which stood in the Out-Birth [ or procreation ] ) hath created the out-Birth , out of which the earth and stones are proceeded . 8. For when the Fiat kindled the Element in the Out-birth , then the kindled Materia [ or matter ] became palpable [ or comprehensible ] this was not now fit for Paradise , but it was ex-created : [ or made externall ] : yet that the Element with its out-Birth might no more generate thus , therefore God created the Heaven out of the m Element , and [ caused or ] suffered out of the Element , ( which is the heavenly Limbus ) the third Principle to spring up ; where the Spirit of God againe discovered [ or revealed ] it selfe in the virgin , viz. in the Eternall Wisdome : and found out , in the out-Birth , ●n the corruptible substance , the similitude againe : and the discovering stood in the sharp attraction of the Fiat , and the Fiat created it so that it became Essentiall [ or substantiall ] ; and the same are the Starres , a meere Quinta essentia , an extract of the Fiat's , out of the Limbus of God , wherein the hidden Element standeth . 9. But that the sharp and severe Essence , with the attraction might cease , therefore God generated a similitude according to the fountain of the heart of God ( viz. the Sunne ) and herewith sprung up the third Principle of this world , and that ( viz. the Sunne ] put all things into meeknesse and n well-fare . 10. Seeing then that the Eternall Wisdome of God ( viz. in the chast virgin of the divine vertue ) had discovered it selfe in the Principle of this world ( in which place the great Prince Lucifer stood in the Heaven in the second Principle ) therefore the same discovering was eternall , and God desired to shed forth the similitude out of the Essences , which the Fiat created according to the kinde of every Essence , that they should ( after the breaking [ or dissolution ] of the outward substance ) be a figure and Image in Paradise , and a shadow of this substance . 11. And that there should goe nothing in vaine out of the substances of God , therefore God created Beasts , fowles , fishes , wormes , trees and hearbs out of all Essences : and besides [ created ] also figured Spirits out of the Quinta Essentia , in the Elements , that so , after the fulfilling of the Time ( when the out Birth [ shall ] goe into the Ether ) they should appeare before him , and that his eternall Wisdome in his works of wonder might be knowne . 12. But seeing it was his will also in this Throne , in the eternall Element , to have creatures , that should be in stead of the fallen Devils , and possesse the place [ of them ] in the Heaven in Paradise , therefore he created Man out of the o Element . 13. And as this place was now twofold , and p with the eternall Originality threefold , ( viz. [ having ] the first Principle in the great anxiety , and the second Principle in the divine habitation in Paradise , and then the third Principle in the light of the Sunne , in the quality of the Starres and Elements ) so must man also be created out of all three , if he must be an Angel in this place , and receive all knowledge and understanding , whereby he might have eternall joy also with [ or in ] the figures and Images which stand not in the Eternall Spirit , but in the eternall figure , as all things in this world are [ or doe ] . 14. And there God manifesteth himselfe according to his eternall Will , in his eternall Wisdome of the noble virgin , in the Element , which in Paradise standeth in the sharpnesse of the divine vertue [ or power ] : and the Fiat created Man out of the Element in Paradise , for it attracted to it out of the Quintessence of the Sunne , Starres , and Elements in Paradise in the Element of the Originality , from whence the foure Elements proceed : and created Man to the Image of God ( that is , to the similitude of God ) and breathed into him into the Element of the body ( which yet was nothing else but Paradisicall vertue ) the Spirit of the Eternall Essences out of the Eternall Originality ; and there Man became a living soule , and an Image of God in Paradise . 15. And the Wisdome of God , the pleasant virgin did q discover her selfe in him , and with the discovering opened Adams Centre , in [ or to ] many thousand thousands , which should proceed out of this fountaine of this Image : and the noble virgin of the wisdome and vertue [ or power ] of God , was espoused [ or contracted ] to him , that he should be modest and wholly chast to his virgin , and set no desire in the first , nor in the third Principle , to qualifie [ mix with ] or live therein , but his inclination or longing must be to get into the heart of God , and to eate of the r Verbum Domini [ of the Word of the Lord ] in all the fruits of this world . 16. For the fruits were also good , and their inclination [ or that which made them to be desired ] proceeded out of the inward Element , out of the s Paradise : now Adam could eate of every fruit in the mouth , but not t in the corruptibility , that must not be , for his body must subsist eternally , and continue in Paradise , and generate a chast virgin out of himselfe , like himselfe , without rending of his body : for this could be , being his body was [ proceeded ] out of the heavenly Element , out of the vertue of God. 17. But when the chast virgin found her selfe thus in Adam with great wisdome , meeknesse , and humility , then the outward Elements became lusting after the eternall , that they might u raise themselves up in the chast virgin , and x qualifie in her ; seeing that Adam was extracted out of them , [ viz. the foure Elements ] out of the Quinta Essentia , therefore they desired their own , and would qualifie therein , which yet God did forbid to Adam , [ saying ] that he should not eate of the knowledge of good and evill , but live in [ the ] one [ onely Element ] , and be contented with Paradise . 18. But the Spirit of the great world overcame Adam , and put it selfe in with force , in Quintam Essentiam , [ into the Quintessence ] ( which there , is the fift forme , the extract out of the foure Elements and Starres : ) and there must God create a Woman [ or wife ] for Adam out of his Essences , if he must be to fill the Kingdome , according to the appearing [ discovering , shining , or sparkling ] of the noble virgin [ with many thousand thousands ] and build [ or propagate ] the same . And thus Man became earthly , and the virgin departed from him in Paradise ; and there shee warned [ called and told ] him that he should lay off the earthlinesse , and then shee would be his Bride and loving Spouse . And now it cannot be otherwise in this world with Man , he must be y generated in the vertue of the outward Constellation and Elements , and live therein till the earthlinesse fall away . 19. And thus he is in this life threefold , and the threefold Spirit hangeth on him , and he is generated therein , neither can he be rid of it , except he [ corrupt or ] breake to pieces : yet he can be rid of Paradise , whensoever his Spirit imagineth in the fiercenesse [ or wrath ] and falshood , and giveth up himselfe thereto , that so he might be above meeknesse and righteousnesse in himselfe , as a Lord like Lucifer [ and ] live in pride [ and statelinesse ] ; and then Paradise z falleth [ away ] , and is shut up : and he looseth the first Image which standeth in the hidden Element in Paradise . 20. For the Adamicall a however ( according to the inward Element which standeth open in the minde ) can live in Paradise : If he strive against evill , and wholly with all his strength give himselfe up to the heart of God , then the virgin dwelleth with him , ( in the inward Element in Paradise , ) and enlighteneth his minde , so that he can tame the Adamicall Body . 21. For these b three Births are [ inbred or ] generated together with every one in the Mothers [ womb or ] body , and none ought to say , I am not elected ; for it is a lye , [ and he ] belyeth the Element ( wherein Man also liveth ) and besides [ he ] belyeth the virgin of wisdome , which God giveth to every one which seeketh her with earnestnesse and humility : so [ likewise ] the possibility of seeking is also in every one , and it is inbred [ or generated ] in him with the all possible hidden Element [ to which all things are possible ] and there is no other cause of perdition in Man , than [ was in or ] with Lucifer , whose will stood free , he must either reach into God in humility , chastity , and meeknesse , or into the darke minde , in the climing up of malice and fiercenesse [ or grimnesse ] which yet ( c in its flowing forth ) desireth not to lift it selfe up above God , but it inclineth it selfe onely above the meeknesse , in the fire flash , in the sterne [ or fierce ] Regeneration : But the Devils would ( as creatures ) be above all , and be Lords wholly [ of themselves ] and d so it is also with Man here . 22. The pride of Nature indeed inclineth one man more strongly than another , but it forceth [ or compelleth ] none that they must be proud : and if there be a force [ or strong compulsion upon any ] then it is when Man willingly for temporall honour and pleasure sake lets the Devill into his eternall Essences ; and then he [ the Devill ] seeth presently how that Man is inclined [ or led ] by the Spirit of this world , and in that way tempteth him accordingly : if Man let him but in , he is then a Guest very hardly to be driven out againe ; yet it is very possible , if that man intirely and sincerely purpose to turne , and to live according to the will of God , then the virgin is alwayes ready [ beforehand ] in the way to helpe him . 23. It goeth very hard , when the [ Graine of ] Mustard-seed is sowne ( for the Devill opposeth strongly ) but whosoever persevereth , findeth by experience what is written in this Booke : and although he cannot be rid of the untowardnesse of the incitements of the foure Elements , yet neverthelesse the noble seed in the e Limbus of God continueth with him , which seed springeth and groweth , and at last becometh a Tree , which the Devill savoureth [ or relisheth ] not , but he goeth about the Tree like a fawning curre which pisseth against the Tree ; and then by his servants he casteth all mishaps upon him : and by his crue [ of followers and confederates ] he thrusteth many out of f his house , that he may doe him no more displeasure : But it goeth well with him [ that feateth God ] and he cometh into the land of the living . 24. Therefore wee say now , ( according to our high knowledge ) that the source [ or active desire ] of all the three Principles doth imprint it selfe together g with the childes incarnation [ or becoming Man ] in the mothers body . For after that Man is figured [ or shaped ] from the Starres and Elements , by the Fiat , so that the Elements have taken possession of their Regions , [ Kingdomes , or Dominions ] ( viz. the heart , liver , lungs , bladder , and stomack , wherein they have their Regions ) then must the h Artificer in his twofold forme rise up out of all Essences : for there standeth now the Image of God , and the Image of this world , and also is the Image of the Devill : now there must be wrestling and overcoming , and there is need of the Treader upon the Serpent , even in the Mothers [ womb or ] body . 25. Therefore yee Fathers and Mothers be honest and live in the feare of God , that the Treader upon the Serpent may also be in your fruit . For Christ saith , A good Tree cannot bring forth evill fruit , and an evill Tree cannot bring forth good fruit : And although this indeed is meant of the minde that is i brought up : which hath its own understanding [ or meaning ] thus , that no false minde bringeth forth good fruit , nor no good minde evill fruit , yet it is effectually necessary for the children [ that the Parents be honest and vertuous ] because the childe is generated from the Essences of the Parents . 26. And though it be cleere that the Starres in the outward Birth [ Geniture or operation ] doe alter the Essences in every one according to their k source [ quality , influence , or property ] , yet the Element is still there , and they cannot alter that with their power , except man himselfe doe it , they have onely the outward Region ; and beside , the Devill dare not l Image [ or imprint ] himselfe , before the Time of the understanding , when Man can incline himselfe to the evill or to the good : yet none must presume upon this [ impotency of the Devill , and foure Elements ] : for if the Parents be wicked , God can well forsake a wicked seed : for he willeth not that the Pearle should be cast before swine : although he is very inclined to help all men , yet it is [ effectuall ] but for those that turne to him : and although the childe is in innocency , yet the seed is not in innocency : and therefore it hath need of the Treader upon the Serpent [ or Saviour ] : Therefore ye Parents consider what ye doe : especially ye knaves and whores : ye have a hard lessen [ to learne here ] : consider it well , it is no jesting matter , it shall be shewen you m in its place , that the Heaven thundereth [ and passeth away with a noyse ] : truly the time of the Rose bringeth it forth , and it is high time to awake , for the sleepe is at an end , there shall a great n Rent be before the Lilly ; therefore let every one take heed to his wayes . 27. If wee now search into the life of Man in the Mothers [ womb or ] body , concerning his vertue [ or power ] speech , and o senses , and the noble and most precious minde ; then wee finde the cause wherefore wee have made such a long p Register concerning the eternall Birth : for the speech , senses , and minde have also such an Originall as is above mentioned concerning the Eternall Birth of God , and it is a very precious Gate [ or Exposition ] . 28. For behold , when the Gate of this world in the childe is made ready , so that the childe is [ become ] a living soule out of the Essences , and now [ henceforth ] seeth onely [ by or ] in the light of the Sunne , and not in the light of God : then cometh the true q Artificer , instantly in the twinckling of an eye ( when the light of the life kindleth ) and figureth [ that which is ] his : for the centre breaketh forth in all the three Principles . First , there are the foure Essences in the Fiat in the sterne might of God , which there are the childe 's own , the Worme of its soule , which standeth there in the house of the great anxiety , as in the Originality . For the seede is sowne in the will , and the will receiveth the Fiat in the Tincture , and the Fiat draweth the will to it inwardly , and outwardly [ draweth ] the seede to a r Masse : for the inward and outward ſ Artificer is there . 29. When the will thus draweth to it , then it becometh inwardly and outwardly impregnated , and is darkned , the will cannot endure this , viz. to be set in the darke , and therefore falls into great anxiety for the light : for the outward Materia [ or matter ] is filled with the Elements , and the bloud is choaked [ checked or stopped ] : and there then the Tincture withdraweth , and there is then the right Abysse of Death , and so the inward [ Materia or matter ] is filled from the Essences of the vertue , [ or power , ] and in the inward there riseth up another will , out of the sterne vertue of the essences [ that it might ] lift it selfe up into the Light of the meeknesse , and in the outward standeth the desire to be severed , the impure from the pure , for that the outward Fiat doth . 30. Wee must consider in the vertue [ or power ] of the virgin , that the will first is threefold , and each in its Centre is fix [ stedfast or perfect ] and pure , for it proceedeth out of the Tincture . In the first Centre there springeth up between the Parents of the childe the inclination [ or lust ] and the beastiall desire to copulate , this is the outward Elementary Centre , and it is fix in it selfe . Secondly , there springeth up , in the second Centre the inclinable love to the copulation : and although they were at the first sight angry and odious one to another , yet in the copulating the Centre of love springeth up , and that onely in the copulating : for the one pure Tincture receiveth [ or catcheth ] the other , and in the copulating the t Masse receiveth them both . 31. Now thus the love qualifieth [ or mixeth ] with the inward [ one ] Element , and the Element , with the Paradise , and the Paradise is before [ or in the presence of ] God : and the outward seede hath its Essences , which qualifie first with the outward Elements , and the outward Elements qualifie with the outward Starres , and the outward Starres qualifie with the outward sternnesse [ grimnesse , fiercenesse , frowardnesse ] wrath and malice , and the wrath and malice in the fiercenesse [ severity or austernesse ] qualifieth with the Originall of the first fiercenesse of the Abysse of Hell , and the Abysse qualifieth with the Devills . 32. Therefore O Man ! Consider what thou hast received with thy beastiall body , to eate and to drinke of evill and good , which God did forbid . Look here into the ground of the Essences , and say not with Reason ; It was meerly for disobedience , which God was so very angry at , that his anger could not be quenched : thou art deceived , for if the cleere Deity were angry , it would not have become Man for thy sake to help thee ; look but upon the u mark , in the Eternity , and then thou wilt finde all . 33. Thus also the Kingdome of Darknesse and of the Devill is sowne together in the copulating , and the third Centre of the x great desire springeth up along with it , out of which the fiercenesse [ grimnesse , or wrath ] and the house of flesh is generated : for the pure love , which reacheth the Element and consequently the Paradise , hath a wholly modest and chast Centre , and it is y fix in it selfe , of which I here give you a true Example . Diligently and deeply to be considered . 34. Behold two young z people , who have attained unto the * blossome of the noble Tincture in the Matrix and Limbus , so that it be kindled ; how very hearty , faithfull , and pure love , they beare one towards another , where one is ready to impart the very heart within them to the other , if it could be done without death : this now is the true Paradisicall blossome , and this blossome a qualifieth , with the [ one ] Element and Paradise : but as soone as ever they b take one another , and copulate , they infect one another with their c inflamation [ or burning lust ] which is generated out of the outward Elements and Starres , and that reacheth the Abysse , and so they are many times at deadly enmity [ or have venomous spitefull hatred ] one against another : and though it happen that their Complexions were noble , so that still some love remaineth , yet it is not so pure and faithfull as the first before copulation which is d fiery , and that in the burning [ or burnt ] lust [ is ] earthly and cold ( for that must indeed keepe faithfull while it cannot be otherwise : ) as is seene by experience in many , how afterwards in wedlock they hunt after whoredome , and seek after the Devils e Sugar , which he stroweth in the noble Tincture , if Man will let him . 35. Whereby then you see here , that God hath not willed the earthly Copulation : Man should have continued in the fiery love which was in Paradise , and generate out of himselfe : But the f Woman was in this world in the outward Elementary Kingdome , in the inflamation of the forbidden fruit , of which Adam should not have eaten . And although now he hath eaten and thus destroyed us , therefore it is now with him [ the Adamicall Man ] as with a Theefe that hath been in a pleasant Garden , and went out of it to steale , and cometh againe and would faine goe into the Garden , and the Gardiner will not let him in , he must but reach into the Garden with his hand for the fruit , and then cometh the Gardiner and snatcheth the fruit out of his hand , and he must goe away in his burning lust and anger , and cometh no more into the Garden : and in stead of the fruit there remaineth his desirous burning lust with him , and that he hath gotten in stead of the Paradisicall Fruit , of that wee must now eate , and live in the g Woman . 36. Thus I give you accurately to understand what Man is , and what Man soweth , and what groweth in the seede ( viz. Three Kingdomes , as is above-mentioned : ) and seeing the three Kingdomes are thus sowen , so are they in like manner before the Tree of Temptation : and there beginneth the strugling and great strife , there stand the three Kingdomes in one another : the Element in Paradise , will keep the pure minde and will , which standeth in the love in the Tincture of the seede : and the outward Elements ( viz. that which went forth from the Element ) will have the Element , and mix it selfe therewith : and then cometh the outward fiercenesse of the Starres , and draweth it together h with the outward Fiat , and setteth it selfe [ in the rule or dominion ] whereby the inward will in the love together with the Element and the Paradise becometh darkened , and the love in the Paradise goeth into its Ether , and is extinguished in the Tincture of the seede : and the heavenly Centre goeth under , for it passeth into its Principle . 37. And then cometh the Woman with her stopped [ or congealed ] bloud , with the Starres and Elements , and setteth her selfe in [ the Dominion . ] And here is the Paradisicall Death , where Adam , in the living body , dyed ; that is , he dyed [ as ] to Paradise and the Element , and lived to the Sunne , Starres , and the outward Elements ; concerning which , God said to him , That day thou entest of good and evill , thou shalt dye the Death ; and this is the Gate of the first Death in the Paradise , in which now Man liveth in the Elementary Woman of this world in the corruptibility . 38. And it highly concerneth us to know and apprehend , that when the seede is sowne in the Matrix , and that it be drawne together by the Fiat ( when the Starres and the outward Elements set themselves in [ the dominion ] and that the love and meeknesse is extinguished ; for there cometh to be a fierce substance in the stopping [ or congealing ] of the Tincture ) that before the kindling of the light of life , in the childe , there is no heavenly Creature : and although i it be figured [ or shaped ] with all the formes [ or parts ] of the body , yet for all that , the heavenly Image is not therein , but the beastiall , and if that body perish [ corrupt , or breake ] before the kindling of the Spirit of the soule in the springing up of the life , then nothing of this figure appeareth before God on the day of the Restitution but its shadow and shape ; for it hath yet had no Spirit . 39. This figure doth not ( as many judge ) goe into the k Abysse , but as the Parents were , so is also their figure : for this figure is the Parents , till the kindling of its life , and then it is no more the Parents , but it s own : The Mother affordeth but a lodge , and the nutriment : and therefore if shee destroyeth it willingly in her body , shee is a murtheresse , and the Divine Law judgeth her to the Temporall Death . 40. Thus now the Starres and the Elements ( after the withdrawing of the love in the Tincture ) take the house into possession , and fill it the first l Moneth : and in the second , they sever the Members [ or parts , ] ( by the soure Fiat ) as is mentioned before : and in the third , the strife beginneth about the Regions of the Starres and Elements , where then they separate , and every Element maketh its own house and Region for it selfe ; viz. the Heart , Liver , Lungs , Bladder , and Stomack ; as also the Head to be the m house of the Starres , where they have their Region [ or dominion ] , and their Princely Throne , as it followeth further . 41. And now after that the Starres and Elements ( as is mentioned before ) have gotten their Region and the house to dwell in , then beginneth the mighty strife in great anxiety about the King of the life : for the chamber of the building [ or fabrick ] standeth in very great anguish , and [ here ] wee must consider the Originall of the Essence of all Essences , the Eternall Birth and the Roote of all things : as that there is in the house of the Anguish , first one onely Essence [ or Beeing ] , and that n Essence is the mixing of all o Essences , and it hath first a will to p generate the light , and that will is attractive [ astringent or soure ] . 42. For the desiring is the attracting of whatsoever the will desireth : and that will is first pure ; neither darknesse nor light ; for it dwelleth in it selfe , and it is even the Gate of the divine vertue that silleth all things . And thus the attracting filleth the will with the things which the will desireth : and although it be pure , and desireth nothing but the light , yet there is no light in the dark anxiety , that it can attract , but it draweth the Spirit of the Essences of the Starres and Elements into it selfe , and therewith the will of the divine vertue is filled , and the same is all rough and dark . And thus the will is set in the Darknesse , and this is done also in the heart . 43. The will now standing thus in the dark anxiety , it q getteth another will to fly out of the anxiety again , and to generate the light : and this other will is the minde , out of which proceed the senses [ or thoughts ] not to continue in the anxiety : and the will [ appeareth ] discovereth it selfe in the Essences of the sourenesse , as in the fierce hardnesse of Death : and the glimps [ or glance ] breaketh through the Essences of the soure hardnesse , as a swift [ or sudden ] flash , and sharpeneth it selfe in the soure hardnesse , that it becometh [ pale , white , or ] r glimmering like a flash of fire , and in its sudden flight breaketh the soure darknesse : and there standeth the hardnesse and the harsh sourenesse of Death like a broken turning wheele , which with the flash of the breaking flyeth swiftly as a thought ; as also then the re-conceived will ( which is the minde ) appeareth so very suddenly : and seeing it cannot flie forward out of the Essences , it must goe into the turning wheele , ( for it cannot get from that place ) and so it breaketh the darknesse : and when the darknesse is thus ſ broken , [ then ] the sharp glance discovereth it selfe in the pleasant joy without [ or beyond ] the darknesse in the sharpnesse of the will ( viz. in the minde ) and findeth it selfe habitable therein , from whence the flash ( or glance ) is terrified , and flieth up with strong might through the broken essences out of the heart , and would out at the mouth , and raiseth it selfe farre from the heart , and yet is held by the soure [ or harsh ] Fiat , and yet then maketh it selfe a severall Region ( viz. the Tongue ) wherein then standeth the skreeke [ or the crack ] of the broken Essences : and seeing then it reflecteth [ or recoileth ] back againe into the heart , as into its first dwelling house , and findeth it selfe so very habitable and pleasant ( because the Gates of the darknesse are broken ) then it kindleth it selfe so highly in the loving will , by reason of the meeknesse , and goeth no more like a sterne [ or fierce ] flash through all Essences , but [ it ] goeth trembling with great joy : and the might of the joy is now many hundred times stronger , than first the flash [ or glance ] was , which yeelded [ or discovered ] it selfe through the soure harsh Essences of the Death , and goeth with strong might out of the heart into the head , in the will [ or purpose ] to possesse the heavenly Region . 44. For t it is Paradisicall , and it hath its most inward roote therein : when Adam in sinne , dyed the first Death , then said God , The seed of the Woman shall u breake the Serpents head : the same word x imprinted it selfe in Adam , in the centre of the springing up of his life , and so forth , with the Creation of Eve in the springing up of her life , and so forth , in all Men , so that wee can , in our first minde , through the word and vertue of God in the Treader upon the Serpent ( who in the time became man [ or was incarnate ] ) trample upon [ or breake ] the Head and will of the Devill , and if this might [ or power ] were not y in this place , then wee were in the eternall Death . Thus the minde is its own , in the free will , and moveth in the vertue [ or power ] of God , and in his promise , in the Free substance [ or beeing ] . 45. Seeing then that the skreek of joy in the vertue of God ( which breaketh the doores of the deep Darknesse ) thus springeth up in the heart , and flieth with its glimpse [ or sparkling ] into the Head ; then the vertue of the joy setteth it selfe above , as being the strongest , and the flash [ or glance ] beneath , as being the weakest : and so when the flash [ or glance ] cometh into the Head into its seate , then it maketh it selfe two open Gates : for it hath broken the doores of the deep Darknesse , and therefore it continueth no more in the Darknesse , but it must be free as a victorious Prince [ or Conquerour ] , and will not be held captive : ( and this signifieth to us , the resurrection of Christ from the dead , who is now free , and will not be held [ therein ] , which in its due place shall be very deeply described . ) And those Gates which the glance holdeth open , they are the eyes , and the spirit of joy is their roote , which [ spirit ] springeth up at first in the kindling of the life . 46. Thus then the strong re-conceived will , ( to flie out from the Darknesse and to be in the Light in the Heart ) generateth it selfe ; and therefore wee cannot know [ or apprehend ] it to be any other than the noble virgin , the wisdome of God ; which thus springeth up in joy , and in the beginning , marrieth her selfe with the spirit of the soule , and helpeth it to the light , which after the springing up of the soule ( viz. after the kindling of the vertue of the Sunne in the Essences ) putteth her selfe into its Paradisicall Centre , and continually warneth the soule , z of the ungodly wayes , which are held before it , by the Starres and Elements , and brought into its Essences . Therefore the virgin keepeth her Throne thus in the heart , and also in the head , that shee may defend and keep them off from the soule , all over . 47. And wee must further a consider , that when the skreek [ or crack ] maketh its dwelling house , in its strong breaking through , out of the Gate of the anxious Darknesse , ( viz. the Tongue ) that the skreek [ or crack ] hath not then yet seene the virgin : but when it reflected [ or shined ] back again into the heart , into the opened darknesse , and found her so habitable , there then first sprung up its joy , habitablenesse , and pleasantnesse , and it became Paradisicall , and desired not [ to goe ] into the Tongue againe , but into the Head , and [ desired ] there to have its Region out of the source of the Heart . Therefore the Tongue ought not in all [ or altogether ] to be beleeved , for it sitteth not in the heavenly Region , as the friendly pleasant vertue [ doth ] : but it hath its Region in the crack and flash , and the flash is as neere the hellish Region , as the crack is , for they are both generated in the b sharpnesse of the Starres , in the Essences , and the Tongue speaketh both lyes and truth , in which of the two the Spirit armeth it selfe according to that it speaketh : also it many times speaketh lyes in c great Men , when it is armed from the Essences , then it speaketh in the crack , like a Rider in his [ haughty , surly , vaunting state ] or high mindednesse . The Life of the Soule . The Gate . 48. Thus now when the vertue of the life , and the Spirit of the second Principle , d is generated in the first Originality of the first Principle , ( viz. in the Gate of the deep Darknesse , which the will of the vertue of the virgin , in the fierce earnest flash of the fierce might of God , did breake , and set it selfe in the pleasant habitation ) then instantly the Essences of the Starres and Elements , in the flash of the springing up of the life , pressed in also ; yet after the building of the pleasant habitation first [ made ] . 49. For the habitation is the Element , and the vertue of the inward Element , is the Paradisicall Love , which the outward Elements ( being generated out of the Element , ) will have for their mother , and the sharp Fiat bringeth them into the habitation : and there the light of the life becometh rightly kindled , and all Essences live in the habitation . For in the beginning of the life , each Principle e taketh its Light. 50. The first Principle ( viz. the Darknesse ) taketh the fierce and sudden fire-flash ; and so when the f re-comprehended will , in the first will of the first attracted darknesse of the harshnesse , discovereth it selfe , and breaketh the Darknesse in the flash , then the harsh dark fire-flash remaineth in the first will , and standeth over the heart , in the Gall , and kindleth the fire in the Essences of the heart . 51. And the second Principle retaineth its light for it selfe : which is the pleasant g habitation , which shineth there , where the darknesse is broken , [ or dispelled , ] wherein the courteous loving vertue , and the pleasantnesse ariseth , from whence the skreeke [ or crack ] in the strong might becometh so very joyfull , and h turneth its forcible rushing , into a joyfull trembling : where then the fire-flash of the first Principle sticketh to i it , which causeth its trembling : but its source [ or active property ] is pleasantnesse , and joy , that cannot sufficiently be described , happy are they that finde it , [ by experience ] . 52. And the third Principle retaineth its light wholly for it selfe , which ( as soone as the light of life springeth up , ) presseth into the Tincture of the soule , to the k Element ; and reacheth after the Element : but it attaineth no more than to the light of the Sunne , which is proceeded , out of the Quinta Essentia , out of the Element : and thus the Starres and Elements rule in their light and vertue which is the Sunnes , and qualifie with the soule : and bring many distempers and also diseases into the Essences , from whence come stitches , agues , swellings and [ other ] sicknesses [ as ] the Plague , &c. into those [ Essences ] , and at last their corruption and death . 53. And now when the light of all the three Principles shineth , then the Tincture goeth forth from all the three Principles , and it is highly [ worthy ] to be observed , that the middlemost Principle receiveth no light from Nature , but as soone as the darknesse is broken up , [ or dispelled , ] it shineth in most joyfull habitablenesse , and [ hath ] the noble virgin dwelling in the joy , viz. in that Tincture : and the Deity appeareth so very highly and powerfully in Man , that wee cannot finde it so , in any other thing , let us take what wee will else into our Consideration . 54. In the first Principle is the fire-flash , and in the Tincture thereof is the l terrible light of the Sunne , which hath its originall very sharply out of the eternall Originalnesse , out of the first Principle , with its roote out of the fift Essence , through the Element : which may be expounded in another place , it would be too long to doe it here . And besides it should be hidden , he that knoweth it , will conceale it , as he would also [ conceale ] the springing up of the Starres and Planets : for the cornered Cap will needs have it under the jurisdiction of his Schoole learning , though indeed he apprehendeth little or nothing at all in the light of Nature : let it remaine [ hidden ] till the time of the Lilly , there it standeth all m open : and the Tincture is [ then ] the light of the world . 55. And it is here very exactly seene how the third Principle n uniteth it selfe with the first , and how they have one [ onely ] will : for they proceed from one another : and if the second Principle were not in the midst [ between them ] then they were but one [ and the same ] thing . But speaking here of the Tincture in the life , wee will therefore shew in the light of Nature , the true ground of all the three Births . 56. The noble Tincture is the dwelling house of the Spirit , and hath three formes , one is eternall , and uncorruptible : the other , is mutable [ or transitory ] , and yet with the holy , [ or Saints , ] continueth eternally : but with the wicked , it is mutable [ or transitorie ] and flieth into the Ether : the third is corruptible o in Death . 57. The first Tincture of the first Principle is properly the p habitation in the fire-flash : which is the source , [ life , or active property , ] in the Gall , which maketh the Brimstone Spirit ( viz. the indissoluble Worme of the soule , which ruleth powerfully in the sharp Essences , and moveth and carrieth the body whither soever the minde , in the second Centre , will : ) to be its dwelling house ; its Tincture is like the fierce [ austere or grim ] and sharp might of God : it kindleth the whole body , so that it is warme , and that it grow not q stiffe [ or congealeth with cold ] and upholdeth the wheele in the crack in the Essences , out of which the hearing ariseth : it is sharp , and proveth the smell of every thing in the Essences : it maketh the hearing , though it selfe is neither the hearing nor smelling : but it is the Gate that letteth in good and evill , as the tongue and also the eare [ doth ] : all which cometh from hence , because that r its Tincture hath its ground in the first Principle : and the kindling of the life hapneth in the sharpnesse , in the breaking through the Gate of the eternall Darknesse . 58. Therefore are the Essences of the Spirit of the soule so very sharp and fiery , and [ therefore ] the Essences goe forth out of such a sharp fiery Tincture : wherein now stand the five senses ( viz. seeing , hearing , smelling , tasting , and feeling : ) for the fierce sharpnesse of the Tincture of the first Principle , proveth , in its own Essences [ in or ] of the soule , ( or [ in the Essences ] of the Worme of the soule , in this place rightly so called ) [ proveth I say ] the Starres , and Elements , ( viz. the out-birth out of the first Principle , ) and whatsoever uniteth [ or yeeldeth ] it selfe to it , it taketh that into the Essences of the Worme of the soule ; viz. all whatsoever is harsh [ or soure ] bitter , sterne , [ or fierce ] and fiery : all whatsoever generateth it selfe in the fiercenesse , and all whatsoever is of the same property with the Essences : all that which riseth up along there , in the fiery source , and elevateth it selfe in the breaking of the Gate of the Darknesse , and boyleth [ springeth , or floweth up ] above the meeknesse : and all whatsoever is like the sharp austere Eternity , and qualifieth [ or mixeth ] with the sharpnesse of the fierce anger of the God of the Eternity , wherein he holdeth the Kingdome of the Devils Captive . O Man ! consider thy selfe here , it is the sure Ground , knowne by the Author , in the light of Nature , in the will of God. 59. And in this Tincture of the first Principle , the Devill tempteth Man : for it is his source [ well-spring , or property ] wherein he also liveth . Herein he reacheth into the heart of Man , into his soules Essences , and leadeth him away from God , into the desire to live in the sharpe ( viz. in the fiery ) Essences , that it might be elevated above the humility and the meeknesse of the heart of God , and above the love and meeknesse of the Creatures , [ of purpose to seeme ] to be the onely faire and glistering Worme in the fire flash , and to domineere over the second Principle : and [ thus ] he maketh the soule of Man so extreame proud , as not to vouchsafe himselfe to be in the least like any meeknesse , but to be like all whatsoever liveth in a quality [ or property ] contrary to it . 60. And in the bitter Essences s he maketh the Worme of the soule prickly , spitefull , envious , and malicious , grudging every thing to any : as the bitternesse indeed is friends with nothing , but it stingeth and grindeth , raveth and rageth like the Abysse of Hell , and it is the true house of Death as to the pleasant life . 61. And in the soure [ or harsh ] Essence of the Tincture of the Worme of the soule , he infecteth the soure t harsh Essence , whereb it becometh sharply attractive , and getteth a will to draw all to it selfe , and yet is not able to doe it : for the conceived will , is not easily filled ; but is a dry hellish thirsty hunger to have all : and if it did get all , yet the hunger would not be the lesse , but it is the eternall hunger and thirst of the Abysse , the will of Hell-fire , and of all Devils , who continually hunger and thirst , and yet eate nothing ; but it is their satiating , that they [ suck or ] draw into themselves , the strong source of the Essences of the harsh , bitter might of the fire , wherein consisteth their life and satiating , and the Abysse of the wrath and of Hell is also such [ a thing ] . 62. And this is the source of the first Principle , which ( without the light of God ) cannot be otherwise , neither can it change or alter it selfe ; for it hath been so , from Eternity : and out of this source , the Essences of the Worme of the soule , in the time of its creating , were extracted by the Fiat of God , and created in Paradise , [ and set ] u before the light of God , which enlightened the fire-flash , and put it into very high meeknesse and humility . 63. For because Man was to be Eternall , therefore he must also come to be , out of the Eternall : for nothing is created out of the fountaine of the Heart of God : for that is the end of Nature , and hath no such Essences ; no comprehensible [ or palpable ] thing entereth therein ; otherwise it would be a filling and darknesse , and that cannot be : also from Eternity , there hath been nothing else but onely the source [ or working property ] where the Deity continually riseth up , as is mentioned before . 64. And this source of the Spirit of the soule is Eternall , and its Tincture is also Eternall : and as the source is [ in it ] at all times x of this world , ( while it sticketh in the Elementary house of flesh ) , so is the Tincture also , and the dwelling house of the soule , and in which source the minde inclineth it selfe , whether it be in the divine or hellish , in that [ source ] the Worme liveth , and of that Principle it eatteth , and is either an Angel or a Devill ; although its judgement is not in this [ lifes ] time ( for it standeth in both the Gates , so long as it liveth in the flesh ) except it dive [ or plunge it selfe ] wholly into the Abysse , whereof ( when I write of the sinne of Man ) I shall treate deeply and exactly , reade of it , concerning Cain . 65. The minde ( which knoweth [ or understandeth ] nothing in the light of Nature ) will marvell at such writings , and will suppose that it is not true , that God hath extracted and created Man out of such an Originall . Behold thou beloved Reason and precious Minde , bring thy five senses hither , and I will shew thee whether it be true [ or not ] : I will shew thee [ plainly ] that thou hast not the least spark [ of cause ] to allow any other Ground [ to build upon ] , except that thou wilt let thy heart be imbittered by the Devill in beastiall reason ; and except thou wilt wilfully contemne the light of Nature , which standeth in the presence of God : and indeed if thou art in such a beastiall way , leave my writings , and reade them not , they are not written for such swine , but for the children [ of wisedome ] that are to possesse the kingdome of God , but I have written them for my selfe , and for those that seeke , and not for the wise and prudent of this world . 66. Behold , what are thy five senses ? in what vertue doe they consist ? or how come they in the life of Man ? whence cometh thy seeing , that thou canst see by the light of the Sunne , and not otherwise ? consider thy selfe deeply , if thou wilt be a Searcher into Nature , and wilt boast of the light of Nature ? Thou canst not say that thou seest onely by the light of the Sunne , for there must be somewhat which can receive the light of the Sunne , and which doth mix with the light of the Sunne ( as the Starre doth which is in thine eyes ) which is not the Sunne , but consisteth of fire and water : and its glance , which receiveth the light of the Sunne , is a flash , that ariseth from the fiery soure and bitter Gall , and the water maketh it soft [ or pleasant ] . Here you take the meaning to be onely , concerning the outward , viz. the third Principle , wherein the Sunne , Starres , and Elements are ; but the same is also true in every the Creatures in this world . 67. Now what is it that maketh the hearing , that you can heare that which stirreth and maketh a noise ? wilt thou say that it is caused by the noise of that outward thing which giveth the sound ? no! there must also be somewhat that must receive the sound , and qualifie or mix with the sound , and distinguish the sound of what is played or sung , the outward cannot doe that alone , the inward must receive and distinguish the noise ; behold , here you finde the beginning of the life , and the Tincture wherein the life consisteth : for the Tincture of the crack in the springing up of the life , in the breaking open of the dark Gate , standeth in the sounding , and hath its Gate open , ( next the fire-flash neere the eyes ) , and receiveth the noise of whatsoever soundeth . 68. For the outward sounding qualifieth with the inward , and is severed [ or distinguished ] by the Essences : and the Tincture receiveth all , be it evill or good ; and thereby testifieth that it selfe , with its Essences that generate it , are not generated out of the Deity , else the Tincture would not let in the evill and [ that which is ] false into the Essences of the soule . 69. Therefore wee must consider , that the noise in the Tincture of Man is [ of a ] higher [ nature ] , than [ that ] in the Beasts ; for Man searcheth and distinguisheth all things , which give a sound , and knoweth from whence it cometh , and how it doth exist , which the Beasts cannot doe , but stareth at it , and knoweth not what it is : whereby it may be understood , that the Originall of Man , is out of the Eternall : because he can distinguish all things , that in the Out Birth , came out of the Eternall : and hence it is , that the body , ( being all things out of the Eternall nothing , are caused to be something which is comprehensible [ or palpable ] , and yet there , that nothing , is not a meere nothing , but it is a y source ) after the corrupting shall stand in the Eternall Figure , and not in the Spirit , because it is not out of the Eternall Spirit : for otherwise if it were out of the [ Eternall ] Spirit , then it should also search out the beginning of every thing , as [ well as ] Man , who in his sound receiveth and distinguisheth all things . 70. Thus now the habitation of Mans sound , wherein the understanding is , must be from Eternity , although indeed in the fall of Adam , Man hath set himselfe in the corruptibility , and in great want of understanding , as shall follow here . In like manner also wee finde concerning the smelling : for if the Spirit did not stand in the sound , then no smell of any thing would presse [ or pierce ] into the Essences : for the Spirit would be whole and swelled . But it standing thus in the Gate of the z broken darknesse in the crack and in the sound , therefore every vertue of all things presse in , into that Gate , and try themselves by one another , and what the Essences of the Spirit doe love , that it desireth , and draweth the same into the Tincture : and then hands and mouth fall to it , and stuffe it into the stomack , into the * outward Court of the foure Elements , from whence the earthly Essences of the Starres and Elements doe feede . 71. And the Tast also is , a trying and attracting of the Tincture in the Essences of the Spirit . And so the feeling also : if the Spirit of Man with its Essences did not stand in the sound , there would be no feeling ; for when the soure Essences draw to them , then they awaken the bitter prickle [ or sting ] in the fire-flash , which stirreth it selfe , either by griping , thrusting , or striking , and thereupon in all driving , the bitter prickle in the fire-flash is awakened : and therein standeth the moving ; [ and ] all in the Tincture . CHAP. XVI . Of the Noble Minde , of the Understanding , Senses and Thoughts . Of the threefold Spirit and Will , and of the Tincture of the Inclination , and what is inbred in a childe in the Mothers body [ or womb ] . Of the Image of God , and of the Beastiall Image , and of the Image of the Abysse of Hell , and similitude of the Devill , to be searched for , and found out in * [ any ] one Man. The Noble Gate of the Noble Virgin. And also the Gate of the Woman of this world , highly to be considered . 1. IF wee consider our selves in the noble knowledge , which is opened to us in the love of God , in the noble virgin of the wisdome of God , ( not for our merit , honesty , [ vertue ] or worthinesse , but meerly of his own will , and originall eternall purpose ) even in those things which appeare to us in his love ; then wee must needs acknowledge our selves to be unworthy of such a Revelation : and being wee are sinners , wee are deficient in the Glory that wee should have before him . 2. But being it is his Eternall will and purpose to doe us good , and to open his Secrets to us according to his counsell , therefore wee ought not to withstand , nor to bury the bestowed Talent in the earth , for we must give account of it in the appearing of his coming : Therefore wee will thus labour in our Vineyard ; and commend the fruit to him , and will set down in writing a Memoriall for our selves , and leave it to him . For wee can search or conceive no further , than onely what wee apprehend in the light of Nature : where our Gate standeth a open : not according to the measure of our purpose , when and how wee will , but according to his gift , when and how he will : wee are not able to comprehend the least sparkle of him , unlesse the Gates of the Deepe be opened to us in our Minde ; where then the zealous [ earnest ] and highly desirous kindled Spirit , b is as a fire , to which the earthly body , ought to be subject , and will grudge no paines to serue the desirous fiery minde . And although it hath nothing to expect for its labour , but scorne and contempt from the world , yet it must be obedient to its Lord , for its Lord is mighty , and it selfe is feeble , and its Lord leadeth [ driveth ] and preserveth it , and yet in its [ ignorance or want of ] understanding , it knoweth nothing of what it doth , but it liveth like all the Beasts : and yet its will is [ not ] to live thus , but it must follow the worthy minde , which searcheth after the wisdome of God : and the minde must follow the light of Nature : for God manifesteth [ or revealeth ] himselfe in that light , or else wee should know nothing of him . 3. And now when wee consider our minde , in the light of Nature ; and what that is , which maketh us zealous [ or earnest , ] which burneth there [ in ] as a light , and is desirous [ thirsty or covetous ] like fire , which desireth to receive from that place where it hath not sowen , and would reape in that Countrey where the body is not at home [ or dwelleth not ] ; then the precious virgin of the Wisdome of God meeteth us , in the middlemost seate in the Centre of the light of life , and saith : the light is mine , and the [ power or ] vertue and glory is mine , also the Gate of knowledge is mine , I live in the light of Nature , and without mee you can neither see , know , nor understand any thing of my vertue , [ or power ] . I am thy Bridegroom in the light : and thy desire [ or longing ] after my vertue [ or power ] , is my attracting in my selfe , I sit in my Throne , but thou knowest mee not : I am in thee : and thy body is not in me : I distinguish [ or separate ] and thou seest it not , I am the light of the senses , and the roote of the senses is not in mee , but neere mee . I am the Bridegroom of the roote , but shee hath put on a rough coate : I [ will ] not lay my selfe in her armes , till shee putteth that off , and then I will rest eternally in her armes , and adorne the roote with my vertue [ and power ] , and give her my beautifull forme , and will espouse my selfe to her with my Pearle . 4. There are three things which the minde hath in it , and doe rule it , yet the minde in it selfe , is the desirous will : and those three things , are three Kingdomes , or Principles : one is eternall , and the second is eternall , but the third is corruptible : the one hath no beginning , the second is without beginning , eternally generated : and the third hath a beginning and end , and corrupteth againe [ or perisheth ] . 5. And as the eternall minde is in the great unsearchable Depth , and from Eternity , is the Indissoluble Band , and the Spirit in the c source , which continually generateth it selfe , and never decayeth , and that therein in the Centre of the deepe is the reconceived will to the light : and the will is the desiring , and the desiring attracteth to it , and that which is attracted maketh the darknesse in the will , so that in the first will , the second will generateth it selfe againe , that it might fly out of the darknesse : and that second will is the minde , which discovereth it selfe in the darknesse , and the [ discovery or ] glance , breaketh [ or dispelleth ] the darknesse , so that it standeth in the sound and in the crack : where then the flash sharpeneth it selfe , and so standeth eternally in the broken darknesse , so that the darknesse thus standeth in the sound of the Starres : and in the breaking of the darknesse , the reconceived will is free , and dwelleth without the darknesse , in it selfe : and the flash which there is the seperation and the sharpnesse , and the noise [ or sound ] is the dwelling of the will , or of the continually conceived minde ; and the noise and the sharpnesse of the flash , are in the dwelling of the will , free from the darknesse : and the flash elevateth the will , and the will triumpheth in the sharpnesse of the flash , and the will discovereth it selfe in the sharpnesse of the sound in the flash of the light , d without the darknesse in the breaking , in the infinitenesse : and in that infinitenesse of the flash , there is in every discovery of the whole e in the particular ( in every reflection ) againe a Centre of such a Birth as is in the whole : and those particulars are the senses , and the whole is the minde out of which the senses proceed : and therefore the senses are mutable [ or transitory ] and not in the f substance : but the minde is whole , and in the substance . 6. My beloved Reader , just thus is our minde also : it is the Indissoluble Band , which God by the Fiat in the moving Spirit breathed into Adam out of the Eternall Minde , [ from whence ] the Essences are a particular , or a sparkle out of the Eternall Minde , which hath the Centre of the breaking , and in the breaking hath the sharpnesse in it selfe : and that will driveth [ forth ] the flash [ or glimpse ] in the breaking , and the sharpnesse of the consuming of the darknesse is in the glimpse [ or flash ] of the willing , and the will is our minde : the glimpse is the eyes in the fire-flash , which discovereth it selfe in our Essences g in us , and without us , for it is free , and hath both the Gates open , that [ Gate ] in the Darknesse , and that Gate in the Light. For although it doe continue in the darknesse , yet it breaketh the darknesse , and maketh all light in it selfe : and where it is , there it seeeth : As our thoughts , they can h speculate a thing that is many miles off , when the body is far from thence , and it may be never was in that place ; the discovery or glimpse [ or piercing sight of the eye of the minde ] goeth through wood and stone , through bones and marrow , and there is nothing that can i withhold it , for it pierceth and breaketh the darknesse every where without rending the body of any thing , and the will is its horse whereon it rideth . Here many things must be concealed , because of the Devillish Inchantment : ( or else wee would reveale much more here ) for the Nigromanticus [ or Nigromancer ] is generated here . 7. But now the first will in the minde is out of the soure anxiety , and its glimpse [ or discovery ] in the Originall , is the bitter , strong , [ or source ] fire-flash in the sharpnesse , which maketh the stirring and noise , and also the seeing in the Glance of the sharpnesse of the fire-flash , that so the reconceived Glimpses [ discoverings or Glances ] in the thoughts ] have a light in them from whence they see , when they run [ along ] like a flash . 8. Yet this k first will in the minde , ought not to stay behinde in the Abysse of the soure fiercenesse ( in which the fierce malice is ) but ought to goe forward in the Centre of the breaking forth out of the darknesse into the light : for in the light there is meere meeknesse , lowlinesse , humility , good will , and friendly desires , that it might with its re-conceived will goe out of it selfe , and to open it selfe in its precious Treasury : for in the re-conceived will to the Birth of the Light , there is no source of anxiety , but onely meere friendly desires : for the Glimpse riseth up out of the darknesse in it selfe , and desireth the light : and the desiring draweth the light into it selfe : and there the anguish becometh an exulting joy in it selfe , an humble cheerfulnesse , a pleasant habitation : for the re-conceived will in the light , is impregnated , and its fruit in the body , is vertue [ or power ] which the will desireth to generate , and to live therein : and this desiring bringeth the fruit out of the impregnated will , [ and presenteth it ] before the will , and the will discovereth it selfe [ glimmereth or shineth ] in the fruit in an infinite pleasant number : and there goeth forth , in the pleasant number , in the discovered [ or manifested ] will , the high Benediction [ or Blessing ] favour , loving kindnesse , pleasant inclination [ or yeelding pliablenesse ] , the tast of joy , the well doing of meeknesse [ or affability ] , and [ further ] what my Pen cannot expresse : The minde would much rather be freed from vanity , and live therein without molestation or disturbance . 9. Now these two Gates are in one another , the nethermost goeth into the Abysse , and the uppermost goeth into Paradise : and a third Gate cometh to these two , out of the Element with its foure issues , and presseth in together with the fire , aire , water , and earth ; and their kingdome is the Sunne and Starres , which l qualifie with the first will : and their desire is to be filled , to swell and to be great : these draw into them , and fill the Chamber of the Deepe , [ viz. ] the free and naked will in the minde : they bring the Glimpse [ or Glance ] of the Starres into the Gate of the Minde , and qualifie with the sharpnesse of the Glimpse [ or flash ] : they fill the broken Gates of the Darkness with flesh , and wrestle continually with the first will ( from whence they are gone forth ) for the Kingdome [ or Dominion ] , and yeeld themselves up to the first will , as to their Father : which willingly receiveth their Region [ or Dominion ] : for he is obscure and darke , and they are rough and soure , also bitter and cold : and their life is a seething source of fire , wherewith they governe in the Minde , in the Gall , Heart , Lungs , and Liver , and in all Members [ or parts ] of the whole body , and Man is m their own , the Spirit which standeth in the flash , bringeth the Constellation into the Tincture of its property , and infecteth the thoughts , according to the Dominion of the Starres : they take the body and tame it , and bring their bitter roughnesse into it . 10. Now the Gate of the Light standeth between both these Regions , as in one [ onely ] Centre inclosed with flesh , and it shineth in the Darknesse in it selfe , and it moveth towards the might of the Darknesse and fiercenesse , and sheddeth forth its rayes , even unto the noise of the breaking through , from whence the Gates of seeing , hearing , smelling , tasting , and feeling , goe forth , and when these Gates apprehend the sweet , loving , and pleasant rayes of the Light , then they become most highly joyfull , and run into their highest Region into the heart ( as into their right dwelling-house ) into the Essences , of the Spirit of the soule , which receiveth it with joy , and refresheth it selfe therein ; and there its Sunne springeth up ( viz. the pleasant Tincture in the n Element of Water ) and by the sweet joy becometh bloud : for all Regions rejoyce therein , and suppose that they have gotten the Noble virgin againe , whereas it is but her Rayes , as the Sunne shineth upon the earth , from whence all Essences of the earth , rejoyce , spring , grow , and blossom . Which is the cause that the Tincture riseth up in all hearbs and Trees . 11. And here wee must accurately consider wherein every Region rejoyceth : for the Sun and Starres apprehend not the Divine Light , as the Essences of the soule [ doe ] ( and yet onely that soule which standeth in the new Birth : ) but o they tast the sweetnesse which hath imprinted [ or Imaged ] it selfe in the Tincture : for the bloud of the heart , wherein the soule moveth , is so very sweet , that there is nothing to be compared to it . Therefore hath God by Moses forbidden Man to eate the flesh in its bloud ; for the life standeth in it : For the beastiall life ought not to be in Man , that his Spirit be not infected therewith . 12. The three Regions receive every one of them their light , with the springing up of the Tincture in the bloud : and each [ Region ] keepeth its Tincture . The Region of the Starres keepeth the light of the Sunne : and the first Principle , [ keepeth ] the p fire-flash : and the Essences of the holy soules receive the most deare and precious light of the virgin ; yet in this body , onely her Rayes , wherewith shee fighteth in the minde against the crafty assaults of the Devill , as Saint Peter witnesseth : and although the Deare light stayeth for a while in many in the New-birth [ or Regeneration ] , yet it is not steady in the house of the Starres and Elements , in the outward Birth , but it dwelleth in its [ own ] Centre in the Minde . The Gate of * Speech . 13. Seeing now that the Minde standeth in free will , therefore the will discovereth it selfe according to that which the Regions have brought into the Essences , whether it be evill or good ; whether it be fitting for the Kingdome of Heaven , or for the Kingdome of Hell , and that which the glimpse [ or flash ] apprehendeth , it bringeth that into the will of the minde . And in the minde standeth the King , and the King is the light of the whole body : and he hath five Counsellours , which sit altogether in the q noise of the Tincture : and each of them trieth that , which the glimpse with its infection , hath brought into the will , whether it be good or evill : and these Counsellours are the five Senses . 14. First the King r giveth it to the eyes , to see whether it be good or evill , and the eyes give it to the eares , to heare from whence it cometh , whether out of a true or out of a false Region , and whether it be a lye or truth : and the eares give it to the nose , ( the smell ) that must smell , whether that which is brought in ( and standeth before the King ) cometh out of a good or ſ evill Essence , and the Nose giveth it to the Tast , which must try whether it be pure or impure , and therefore the Tast hath the Tongue , that it may t spit it out againe if it be * impure , but if it be a thought to [ be expressed in ] a word , then the lips are the doore-keepers , which must keepe it shut , and not let the Tongue forth , but must bring it into the Region of the aire , into the u Nostrills , and not into the heart , and stifle it , and then it is dead . 15. And when the Tast hath tryed it , and if it be good for the Essences of the soule , then it giveth it to the feeling , which must try what quality it is of , whether hot or cold , hard or soft , thick or thin , and then the feeling x sendeth it into the heart , [ presenting it ] before the flash of the life , and before the King of the Light of life : and the will of the minde y pierceth further into that thing , a great depth , and seeth what is therein , [ considering ] how much it will receive and take in of that thing , and when it is enough , then the will giveth it to the Spirit of the soule , ( viz. to the Eternall z Emperour ) who bringeth it ( with his strong and austere might . ) out of the heart , in the sound upon the Tongue under the roofe of the mouth , and there the Spirit a distinguisheth according to the senses , as the will hath discovered [ or manifested ] it , and the Tongue a distinguisheth it in the noise . 16. For the Region of the Aire must here drive the work through the Throate , where then all the veines in the whole body tend and concurre , and bring the vertue of the Noble Tincture thitherwards , and mingle themselves with the Word ; and thither also all the three Regions of the Minde come , and mingle themselves with the distinguishing [ framing , articulating , or separating ] of words : and there is a very wonderfull ferme , [ or manner of work ] ; for every Region [ or Dominion ] will distinguish [ or separate ] the Word according to its Essences , for the sound goeth out of the heart , out of all three Principles . 17. The first will fashion it according to its fierce might and pomp , and mingleth therein prickly [ stinging ] sourenesse , wrath and malice . And the second Principle with the virgin standeth in the midst , and sheddeth its Rayes of loving meeknesse therein , and resisteth the first [ Principle ] . And if the Spirit be kindled in b that , then the Word is wholly gentle , friendly , and humble , and inclineth it selfe to the love of our neighbour ; it desireth not to seize upon any with the haughty sting [ or prickle ] of the first Principle , but it c covereth the prickles of the Thornes , and qualifieth the Word with cleerenesse , [ and plainnesse , ] and armeth the Tongue with Righteousnesse and Truth , and it sheddeth abroad its Rayes , even into the will of the Heart . And when the will receiveth the pleasant friendly Rayes of love , then it kindleth the whole minde with the love , righteousnesse , chastity of the virgin , and the truth of all those things that are by all Regions tryed upon the Tongue : and thus it together with the five senses , maketh the Tongue shrill , and [ thereby , ] the deare Image of God appeareth inwardly and outwardly , so that it may be heard and seene in the whole d Abysse , what forme it is of . O Man ! behold , what the Light of Nature discovereth to thee . 18. Thirdly , there cometh the e third Regiment to the Imaging [ or forming ] of the Word , from the Spirit of the Starres and Elements , and it mingleth it selfe in the house and senses of the minde , and desireth to frame the Word from the might of its own selfe , for it hath f great power , it holdeth the whole Man captive , and it hath cloathed him with flesh and bloud , and it infecteth the will of the minde , and the will g discovereth it selfe in the Spirit of this world , in lust and beauty , might and power , riches and glory , pleasure and joy , and on the contrary , in sorrow and misery , cares and poverty , paine and sicknesse , also , in art and wisdome , and on the contrary , in folly and ignorance . 19. All this the glimps [ or discovery ] of the senses , bringeth into the will of the minde [ and setteth it ] before the King , before the light of the life , and there it is tryed : and the King giveth it first to the eyes , which must see what good is among all these , and what pleaseth them . And here now beginneth the wonderfull forme [ or framing ] of Man , h out of the Complexions , where the Constellation hath formed the childe in the Mothers body [ or womb ] so variously in its Regions . For according to what the Constellation , in the time of the i Incarnation of the childe , in the wheele that standeth therein , hath its aspect ( when the dwelling of the foure Elements , and the k house of the Starres in the head , in the Braines , are built by the Fiat ) according to that is the vertue also in the braines , and so in the Heart , Gall , Lungs , and Liver , and according to that is the inclination of the Region of the Aire , and according to that also a Tincture springeth up , to [ be ] a dwelling of the life , as may be seene in the wonderfull [ l variety in the ] senses and formes [ or shapes ] of Men. 20. Although indeed wee can say this with ground of Truth , that the Constellation Imageth and formeth no man , as to [ make him to be ] the similitude and Image of God ; but [ it formeth onely ] a Beast in the will , manners , and senses , and besides it hath no might nor understanding , to be able to figure [ or forme ] a similitude of God : though indeed it elevateth it selfe in the highest [ it can ] in the will after the similitude of God , yet it generateth onely a pleasant , subtill , and lusty Beast in Man ( as also in other creatures ) and no more : Onely the eternall Essences , which are propagated from Adam in all men , they continue with the hidden Element ( wherein the Image consisteth ) standing in Man , but yet altogether hidden , without the New-Birth in the water , and the Holy Ghost [ or Spirit ] of God [ be attained ] . 21. And thereupon it comes , that Man many times in the dwelling of the Braines , and of the Heart , as also in all the five senses , in the Region [ or Dominion ] of the Starres , is in his minde m often like a Wolfe , churlish Dog , crafty , fierce , and greedy , and m often like a Lyon , sterne , cruell , sturdy and active in devouring of his prey : m often like a Dog , snappish , envious , malicious : often like an Adder and Serpent , subtle , venomous , stinging , poysonous , slanderous in his words , and mischievous in his deeds , ill conditioned and lying , like the quality of the Devill in the shape of a Serpent at the Tree of Temptation : n often like a Hare , timorous , or fearfull , starting and running away : n often like a Toad , whose minde is so very venomous , that it poysoneth a tender [ or weak ] minde to the temporall Death , by its Imagination ( which many times maketh Witches and Sorcerers , for the first Ground serveth enough to it ) : n often like a tame Beast : and n often like a merry Beast , &c. all according as the Constellation stood , in o its Incarnation in the wrestling wheele , with its vertue of the Quinta Essentia , so is the starry minde on p its Region figured : although the houre of Mans q Birth altereth much , and doth r hold-in the first , whereof I will write hereafter in its place , concerning Mans Birth [ or Nativity ] . 22. And now if the glance out of this minde , out of this or any other forme not here mentioned , glance [ or dart ] through the eyes , then it catcheth up its own forme out of every thing , as its starry kingdome is most potent at all times of the Heaven , in the good or in the bad , in falshood or in truth . And this is brought before the King , and there must the five Counsellours try it , which yet are unrighteous knaves themselves , being ſ infected from the Starres and Elements , and so set in their Region [ or Dominion ] : and now those [ Counsellours ] desire nothing more than the Kingdome of this world : and to which sort the starry house of the braines and of the heart is most of all inclined , for that , the five Counsellours also give their advice , and will have it , be it for pomp , pride , statelinesse , riches , beauty , or voluptuous life , also for art and t excellency of earthly things , u and for poore Lazarus there is no thought ; there the five Counsellours are very soone agreed , for in their own forme they are all unrighteous before God : but according to the Region of this world they are very firme : Thus they counsell the King , and the King giveth it to the Spirit of the soule , which gathereth up the Essences , and falleth too with hands and mouth : But if they be words [ that are to be expressed ] then it bringeth them to the roofe of the mouth , and there the five Counsellours distinguish [ or separate ] them according to the will of the minde : and further [ the Spirit bringeth them upon the Tongue , and there the senses [ divide or ] distinguish them in the flash [ Glance , or in a Moment . ] 23. And there stand the three Principles in strife . The first Principle ( viz. the kingdome of sternnesse [ or wrathfull fiercenesse ] ) saith , goe forth , in the midst of the strong might of the fire , it must be [ so ] : then saith the second [ Principle ] in the minde , stay and consider , God is here with the virgin , feare the Abysse of Hell : and the third [ Principle ] ( viz. the kingdome of this world ) saith , here wee are at home , wee must have it [ so ] , that wee may adorne and sustaine the body , it must be [ so ] : and it taketh the Region of the aire ( viz. it s own Spirit ) and bringeth that [ Region ] out at the mouth , and keepeth the x distinction according to the kingdome of this world . 24. And thus there goeth forth out of the earthly y senses and minde , lyes and folly , deceit and falshood , [ also ] meere subtilty , [ with lust and desire ] to be elevated ; many , [ to be elevated ] in the might of the fire , as by force and anger , and many , by humane art and z policy of this world , a which is but a knave , in the sight of God , yet wrestleth [ or holdeth fast ] till it hath prevailed : many in the forme of a tame and gentle Beast , very cunningly alluring , and drawing to it selfe , under a b faire pretence : many in pride , and statelinesse of body [ in carriage ] and manners , which is a right diabolicall Beast : who contemneth all that doth not please him , and elevateth himselfe above all meeknesse and humility , and over the Image of God : yea , there is so very much of false untowardnesse , that I may not mention it : every one followeth the Region [ Rule or Dominion ] of the Starres , even that which serveth most to the voluptuousnesse of the earthly life . 25. c In briefe , the Regiment of the Starres [ or starry Region ] d maketh not a holy Man : and although men may converse under a holy shew , yet they are but hypocrites , and desire to get honour [ and esteeme ] thereby , their minde sticketh neverthelesse in covetousnesse and pride , and in fleshly pleasure , in meere base lechery and lust , and they are in the sight of God ( according to the e desire of this world ) no other than meere knaves , proud , wilfull , [ selfe conceited ] theeves , robbers , and murtherers ; There is not one , who ( as to the Spirit of this world ) is righteous , wee are altogether children of deceit and falshood ; and according to this Image ( which wee have received from the Spirit of this world ) wee belong to eternall Death , but not to Paradise ; except it be , that we become regenerated anew , out of the Centre of the precious virgin , who with her rayes averteth the minde from the ungodly wayes of sinne and wickednesse . 26. And if the love of God ( which so deerly loved the Image of Man , that it selfe is become Man ) did not stand in the Centre of the minde in the [ midst or ] f point of seperation , then man had been a living Devill , and he is indeed such a one , when he despiseth the Regeneration , and g goeth on according to the in-bred nature of the first and third Principle . 27. For there remaine no more than two Principles eternally ; the third [ Principle ] wherein he liveth here , perisheth : and if he desireth not now the second [ Principle ] , then he must remaine in the first Originall eternally with the Devills : for after this time it will be no otherwise , there is no source which can come to helpe him [ hereafter ] : for the kingdome of God goeth not back into the Abysse , but it riseth up forward in the light of meeknesse : this wee speak seriously and in earnest , as it is highly knowne in the light of Nature , in the Ray of the h Noble virgin . The Gate of the Difference between Man and Beast . 28. My deare and loving Reason , bring thy five senses hither , and consider thy selfe , according to the things above-mentioned , what thou art , how thou wert created the Image of God , and how thou in Adam ( by the infection of the Devill ) didst let thy Spirit of this world take possession of thy Paradise , which now sitteth in the roome of Paradise . Wilt thou say , that thou wert created thus [ as ] to this world in Adam at the beginning ? then behold and consider thy selfe : and thou shalt finde another Image in thy minde and speech . 29. Every i Beast hath a minde , k having a will , and the five senses therein , so that it can distinguish therein what is good or ill for it : But where remaine the senses in the will [ that come ] out of the Gates of the Deepe , where the will discovereth it selfe [ or glimmereth ] in the first Principle in infinitum , [ infinitely ] , out of which the understanding proceedeth , so that Man can see into all things into their Essences , how high they are graduated , whereupon followeth the distinction [ or different articulation ] of the Tongue ? for if a Beast had them , then it could also speake , and distinguish voices , and speake of the things that are in substance [ or beeing ] and search into the Originality : But because it is not out of the eternall , therefore it hath no understanding in the light of Nature , be it never so nimble and crafty : neither doth its strength and force availe to the lifting it up into understanding , no it is all in vaine . 30. Man onely hath understanding , and his senses reach into the Essences and qualities of the Starres and Elements , and search out the Ground of all things in the Region of the Starres and Elements . And this now hath its Originall in Man , in the Eternall Element , he being created out of the [ Eternall ] Element , and not out of the Out-Births of the foure Elements : and therefore the Eternity seeth into the l beginning Out-Birth in the corruptibility : and the m beginning in the Out-Birth cannot see into the Eternity ; for the m beginning taketh its Originall out of the Eternity , out of the Eternall minde . 31. But that Man is so very blinde and ignorant , or voyde of understanding , is because he lyeth captive in the Regiment [ or Dominion ] of the Starres and Elements , which many times figure [ or fashion ] a wilde Beast in the minde of Man , a Lyon , a Wolfe , a Dog , a Fox , a Serpent , and such like : though indeed Man getteth no such body , yet he hath such a minde ; of which Christ spake to the Jewes , and called some of them Wolves , Foxes , and Serpents : Also John the Baptist said so of the Pharisees , and wee see apparently , how , many men live wholly like Beasts , according to their beastiall minde ; and yet are so audacious , that they judge and condemne those that live in the Image of God , and n subdue their bodies . 32. But if he speaketh or judgeth any thing well , he speaketh not from the beastiall Image of the minde , wherein he liveth , but he speaketh from the hidden Man , which is hidden in the beastiall [ Man ] , and judgeth against his own beastiall life ; for the hidden Law of the eternall Nature standeth hidden in the beastiall Man , and it is in a hard restraint , and judgeth [ or condemneth ] the [ malicious ] wickednesse of the o carnall minde . 33. Thus there are three in Man that strive against one another , viz. the eternall proud malicious anger , [ proceeding ] out of the Originality of the minde . And secondly , the Eternall holy chast humility , which is generated out of the Originality . And thirdly , the corruptible animall wholly beastiallnesse , generated from the Starres and Elements , which holdeth the whole house in possession . 34. And it is here with the Image of Man , as Saint Paul said ; To whom you give your selves as servants in obedience , his servant you are , whether it be of sinne unto Death , or of the Obedience of God unto Righteousnesse , that driving [ or property ] you have . If a Man yeeld his minde up to malice , pride , selfe , power , and force , to the oppressing of the miserable , then he is like the proud haughty Devill , and he is his servant in obedience , and looseth the Image of God , and out of the Image cometh a Wolfe , Dragon , or Serpent to be , all according to his Essences , as he standeth figured in the minde . But if he yeeld up himselfe to another swinish and beastiall condition , as to a meere beastiall voluptuous life , to gurmandizing , gluttony , and drunkennesse , and lechery , stealing , robbing , murthering , lying , cosening , and [ cheating ] deceit , then the eternall minde figureth him also in such an Image as is like an unreasonable ugly Beast and Worme . And although he beare the Elementary Image in this life , yet he hath indeed the Image of an Adder , Serpent , and Beast , hidden therein , which will be manifested at the breaking [ or deceasing ] of the body , and it belongeth not to the Kingdome of God. 35. But if he give himselfe up to the Obedience of God , and p yeeld his minde up into God , to strive against malice and wickednesse , and the lusts and desires of the flesh , also against all unrighteousnesse of life and conversation , in humility under the Crosse ; then the Eternall minde figureth him in the Image of an Angel , who is pure , chast , and vertuous , and he keepeth this Image in the breaking of the body , and hereafter he will be married with the precious virgin , the Eternall Wisdome , chastity , and Paradisicall purity . 36. And here in this life he must stick between the doore and the hinges , between the kingdome of Hell , & the kingdome of this world , and the noble Image must suffer much wrong , [ or to be wounded ] for he hath not onely enemies outwardly , but also in himselfe : he beareth the beastiall and also the hellish Image of wrath in him , so long as this house of flesh q endureth . Therefore that causeth strife and division against himselfe , and also without him , against the wickednesse of the world , which the Devill mightily r presseth against him , and tempteth him on every side , mis-leadeth and wringeth him every where , and his own houshold in his body , are his worst enemies : therefore the Children of God are bearers of the Crosse in this world , in this evill earthly Image . 37. Now behold thou childe of Man ( seeing thou art an eternall Spirit ) thou hast this to expect after the breaking [ or deceasing ] of thy body ; thou wilt be either an Angel of God in Paradise , or a hellish ugly Diabolicall Worme , Beast , or Dragon , all according as thou ſ hast been inclined [ or given ] here in this life ; that Image which thou hast borne here in thy minde , with that thou shalt appeare : for there can no other Image goe forth out of thy body at the breaking [ or deceasing of it ] , but even that which thou hast borne here , that shall appeare in Eternity . 38. Hast thou been , a proud vain glorious , selfvishly potent , and one that hast for thy pleasure sake oppressed the needy , then such a Spirit goeth forth from thee , and then so it is in the Eternity , where it can neither keep nor get any thing for [ to feed ] its covetousnesse , neither can it adorne its body with any thing , but with that which is there , and yet it climeth up eternally in its pride : for there is no other t source in it , and thus in its rising it reacheth unto nothing else but the sterne might of the fire in its elevation : it inclineth its selfe in its will continually , in such a purpose as it did in this world , as it was wont to doe here , so all appeareth in its Tincture , therein it climeth up eternally in the Abysse of Hell. 39. But hast thou been a base slanderer , lyar , deceiver , false murtherous Man , then such a Spirit proceedeth from thee , and that desireth in the Eternity nothing else but meere falshood ; it spitteth out from its fiery jawes , fiery Darts full of abomination and reproach , it is a continuall stirrer and breaker in the fierce sternnesse : devouring in it selfe , and consuming nothing : all its [ things , beeings , essences , works , or ] u substances appeare in its Tincture : its Image is figured according as its minde hath been here . 40. Therefore I say , a Beast is better than such a Man , who giveth himselfe up into the hellish Images : for a Beast hath no Eternall Spirit , its Spirit is from the Spirit of this world , out of the x corruptibility , and passeth away with the body , till [ it come ] to the figure without Spirit , that [ figure ] remaineth standing : seeing that the Eternall minde hath by the virgin of the Eternall wisdome of God , discovered it selfe in the Out-Birth , for the manifesting of the Great Wonders of God , therefore those [ creaturely figures ] and also the figured Wonders , must stand before y him eternally ; although no beastiall figure or shaddow suffereth or doth any thing , but is as a shaddow or painted figure [ or limmed Picture ] . 41. Therefore in this world all things are given into Mans power , because he is an Eternall Spirit , and all other creatures [ are ] no other than a figure in the Wonders of God : and therefore Man ought well to consider himselfe , what he speaketh , doth , and purposeth , in this world : for all his works follow after him , and he hath them eternally before his eyes , and liveth in them ; except it be , that he is againe new regenerated out of evill and falshood , through the bloud and Death of Christ , in the water and the Holy Ghost , and then he breaketh forth out of the hellish and earthly Image , into an Angelicall [ Image ] and cometh into another kingdome , into which its untowardnesse [ or vices ] cannot follow , and that [ untowardnesse , waywardnesse , or vice ] is drowned in the bloud of Christ , and the Image of God is renewed out of the earthly and hellish . 42. Thus wee are to consider , and highly to know in the light of Nature , the ground of the Kingdome of Heaven , and of Hell , as also , [ the ground ] of the kingdome of this world , and how Man in the Mothers body inheriteth three kingdomes , and how Man in this life beareth a threefold Image , which our first Parents by the first sinne z inherited for us , therefore wee have need of the Treader upon the Serpent , to bring us againe into the Angelicall Image : and it is needfull for Man to tame his body and minde [ or bring them under subjection ] with great earnestnesse [ and labour ] , and to submit himselfe under the Crosse : and not to hunt so eagarly after pleasure , riches , and the bravery of this world , for therein sticketh perdition . 43. Therefore said Christ ; A rich man shall b●rdly enter into the kingdome of Heaven ; because they take such delight in pride , haughtinesse , and fleshly voluptuousnesse , and the noble minde is dead to the kingdome of God , and continueth in the Eternall Darknesse . For the Image of the spirit of the soule sticketh in the minde ; and to whatsoever the minde inclineth and giveth up it selfe , in that is the Spirit of the soule figured by the Eternall Fiat . 44. Now if the spirit of the soule remaine unregenerated in its first Principle ( which it hath inherited out of the Eternity , with the beginning of its life ) then also ( at the breaking [ or deceasing ] of its body ) there proceedeth out of its Eternall Minde , such a creature , as its continuall will hath been here in this life . 45. Now if thou hast had an envious [ spitefull ] dogged minde , and hast grutched every thing to others ( as a Dog doth with a bone , which himselfe cannot eate ) then there appeareth such a doggish minde , and according to that source [ or property ] , is its Worme of the soule figured , and such a will it keepeth in the Eternity , in the first Principle : and there is no revoking , all thy envious wicked proud works appeare in thy a source , in thy own b Tincture of the Worme of the soule , and thou must live eternally therein : nay , thou canst not conceive or apprehend any desire [ or will ] to abstinence [ or forbearance of it ] but thou art Gods and the holy soules eternall enemy . 46. For the doore of the Deepe to the light of God appeareth to thee no more : for thou art now a perfect creature in the first Principle : and now though thou dost elevate thy selfe , and wouldst breake open the doore of the Deepe , yet that cannot be [ done ] : for thou art a whole Spirit , and not meerly in the will onely , wherein the doore of the Deepe can be broken open ; but thou fliest out aloft over the kingdome of God , and canst not enter in : and the higher thou fliest , the deeper thou art in the Abysse , and thou seest not God yet , who is so neere thee . 47. Therefore it can onely be done here in this life ( while thy soule sticketh in the will of the minde ) so that thou breakest open the Gate of the Deepe , and pressest in to God through a New Birth : for here thou hast the highly worthy noble virgin of the Divine Love for thy assistance , who leadeth thee in through the Gate of the Noble Bridegroom , who standeth in the Centre in the parting c mark , between the kingdome of Heaven , and the kingdome of Hell , and generateth thee in the water and life , of his bloud and Death , and therein drowneth and washeth away thy false [ or evill ] works , so that they follow thee not [ in such a source and property , ] that thy soule be not d infected therein : but according to the first Image in Man before the Fall , as a new , chast and pure noble virgins Image , without any knowledge of thy untowardnesse [ or vices ] which thou hadst here . 48. Thou wilt aske , What is the New e Regeneration ? or how is that done in Man ? Heare and see , stop not thy minde , let not thy minde be filled by the Spirit of this world , with its might and pompe : Take thy minde and breake through [ the Spirit of this world ] quite : f incline thy minde into the kinde love of God : make thy purpose earnest and strong , to breake through the pleasure of this world with thy minde , and not to regard it : consider that thou art not at home in this world , but that thou art a strange Guest , captivated in a close Prison , Cry and call to him , who hath the key of the Prison : yeeld thy selfe up to him , in obedience , righteousnesse , modesty , chastity , and truth : and seeke not so eagarly after the kingdome of this world , it will stick close enough to thee without that ; and then the chast virgin will meet thee in thy minde highly and deeply , and will leade thee to thy Bridegroom , who hath the key to the Gate of the Deepe ; thou must stand before him , who will give thee to eate of the heavenly Manna , which will g refresh thee , and thou wilt be strong , and struggle with the Gate of the Deepe , and thou wilt break through as the h Day-breake : and though thou liest captive here in the night , yet the rayes of the breake of Day will appeare to thee in the Paradise , in which place thy chast virgin standeth , waiting for thee with the joy of the Angels : who will very kindly receive thee , in thy new-borne minde and Spirit . 49. And though indeed thou must i walke here with thy Body in the dark k night among thornes and thistles ( so that the Devill and also this world doth rend and teare thee , and not onely busset , despise , deride , and vilifie thee outwardly , but also many times stop thy deare minde , and leade it captive in the lust of this world into the Bath [ or Lake ] of swines ) yet then the Noble virgin will help thee still , and will call upon thee to desist from thy ungodly l wayes . 50. Look well to it , stop not thy minde and understanding : when thy minde saith , Turne , doe m it not , then know that thou art so called by the deare virgin : and turne instantly , and consider where thou art lodged , in how hard a house of bondage thy soule lyeth imprisoned : seek thy native Countrey , from whence thy soule is wandred , and whither it ought to returne againe . 51. And then if thou wilt follow n it , thou wilt finde in thy selfe , not onely after this life , but in this life also in thy Regeneration , that shee will very worthily meete thee , and out of what kinde of Spirit this Author hath written . CHAP. XVII . Of the horrible , lamentable , and miserable Fall of Adam and Eve in Paradise . Mans Looking-Glasse . 1. IF the Gate of the Deep were not opened to mee in my minde ( so that I can see the strife that is against the kingdome of God ) then I should also suppose , that the matter [ of the Fall ] were meerly a Disobedience about the biting of an Apple , as the Text in Moses barely passeth it over , though Moses hath written wholly right . 2. For [ the matter ] was about the earthly eating and drinking , wherewith the Paradisicall Man was captivated by the Spirit of this world : which now must qualifie [ or mix ] with all Men. This the Holy Scripture witnesseth , and also Reason , that Man is not at home , in the Elementary kingdome of this world : For Christ said ; My kingdome is not of this world ; and to his Apostles he said ; I have called you out from this world : Also , Flesh and bloud cannot inherit the kingdome of God. 3. Also wee see that the kingdome of this world , dieth to Man , and [ passeth away or ] breaketh ; seeing then , that Adam did beare the Image of the kingdome of God ( which was eternall and uncorruptible , and stood in Paradise ) therefore wee can with no ground say , that he a did beare the Image of the kingdome of this world : For this world is transitory and b corruptible : but the Image in Adam was not transitory , but corruptible : also if wee will say , that Adam ( before his fall ) lived in the source [ or property ] of the foure Elements ; then wee can no way maintaine , that Adam was not a corruptible Image . For at the end , the foure Elements must passe away , and goe into the Eternall Element . 4. Besides , he should have been subject to the c source , for heate and cold should have ruled over him ; which wee may see plainly in Moses , that God first after the fall ( by the Spirit or Angel of the Counsell of this world ) made cloathes of skins , and put them [ then first ] upon them ; as the vaile of Moses doth cover it , that men cannot see his face , as is to be seene by [ the people of ] Israel . Besides , if he had been meerly of Earth , and of the foure Elements , then he might have been burnt in the fire , or drowned in the water , and be stifled in the aire : Also wood and stone could have bruised him and destroyed him , and yet it is written , that he [ the Adamicall Man ] at the Day of the Restitution shall passe through the fire , and be approved , and the fire shall not hurt him . 5. Now no other Man shall rise [ againe ] but that which God created in the beginning ; for he is created out of the Eternall will , as to his soule , which was breathed into him ; and his body is created out of the Eternall Element , which was and is Paradise : and the foure issues ( of the foure Elements ) out of the one [ Eternall ] Element , d are this world , wherein Adam was not created . 6. The Text in Moses saith ; He was created in the Paradise in Hebron ; that is , in the Gate of the Deep between the Deity and the Abysse of the kingdome of Hell : His body was out of the [ one pure ] Element , and his Spirit was breathed into him out of the Eternall Minde of God the Father , from the chast virgin of the Divine Wisdome and Love. 7. For the Element e is without understanding , and that is that [ which is attracted or ] concreted in the will of God , wherein the Eternall Wisdome of God doth [ sparkle or ] discover it selfe in infinitum [ infinitely ] , and in that spring up , colours , arts , vertues , and the Eternall Wonders : out of which [ Element ] in the beginning ( in the kindling of the fire in the sterne fiercenesse ) are the foure Elements proceeded . 8. For this is very well to be apprehended and perceived in the earth and stones , that the foure Elements are of one onely substance , and that the earth and stones were generated in the fiercenesse from the kindling of the Elements ; For a stone is but water ; and therefore wee should doe well to consider , what kinde of fiercenesse there must have been , that hath f drawne the water so hard together . 9. Moreover , the issue of the foure Elements may be perceived in the fiercenesse of the fire , how instantly the strong aire goeth forth from the fire ; and the stone or wood , is nothing else but a g Sulphur from the water and from the earth : and if the Tincture be consumed by the fiercenesse , then the [ wood or stone ] would come to ashes , and at last to nothing ; as indeed at the end , this world with the foure Elements will come to nothing , and there shall remaine nothing else of h them in the Eternall Element , but the figure and the shaddow in the Wonders of God ; How then canst thou thinke that God hath created the Eternall Man out of the foure Elements , or i Issues , which are but corruptible . 10. Yet as concerning Eve , wee must acknowledge that shee was created to this corruptible life , for shee is the Woman of this world ; and at this time it could not be otherwise : for the Spirit of this world with its k Tincture , had overcome and possessed Adam , so that he fell down into a sleepe , and could not generate out of himselfe , the Image of the virgin according to the l discovery of the noble and chast virgin ( the wisdome of God ) which was the Matrix in him , which was joyned [ or espoused ] to him out of the heavenly m Limbus ; where according to which ( in his being overcome ) the Elementary Woman was given to him ( viz. Eve ) who ( in the Spirit of the worlds overcoming ) was figured after a beastiall forme . 11. But that wee may in a briefe summe give the Reader to understand , what our knowledge and high n sense in the light of Nature hath highly apprehended : wee therefore set it down thus , according to our knowledge . Adam was the Image of God , according to the similitude of God , which God ( the holy Trinity in one onely divine substance ) through the virgin of his Eternall Wisdome , in the wisdome had [ manifested or ] o discovered [ or purposed ] ( in the Eternall Element ) to have in the roome of the fallen Devill ; for his counsell ( in the Eternall will ) must stand : there should and must be a Throne and Princely Region in this Place , which should manifest the Eternall Wonders . 12. And so now God created the Image , and similitude , out of the Eternall Element ( in which the Eternall Wonders are Originally ) and [ God ] breathed into him the Spirit of the Essences , out of his Eternall Originall will , out of the through broken Gate of the Deepe , where the wheele of the stirring and breaking-through , standeth in the Eternall Minde , which reacheth the cleere true and pure Deity of the Heart of God. 13. This [ Image ] is not the Heart of God , but it reacheth into the Heart of God , and it receiveth vertue , light and joy from the Heart and Light of God : for it is in the Eternall will of the Father , out of which he [ the Father ] continually generateth his Heart and Word from Eternity ; and p his Essences , which , in the Element of his body ( viz. [ in the Element ] q of Ignorance in the Eternall Wonders of God ) , now breathed into him , they ( in respect of the high triumphing Light , out of the Heart and Light of God ) were Paradise : his meate and drinke was Paradise , out of the r Element , in his will : whereby then he drew the vertue ( of the Eternall Wonders of God ) into him , and generated the noise [ voice ] sound , or the Eternall Hymne of the Eternall Wonders of God , out of himselfe before the will ; and all this stood before the chast , high , noble , and blessed virgin , ( the Divine Wisdome ) in a pleasant sport , and was the right Paradise . 14. But now , what this is , my Pen cannot describe : I rather long after it to comprehend it more in perfection , and to live therein : which wee here in the light of Nature ( in the Gate of the Deepe ) ſ know and behold : but wee cannot raise our threefold minde into it , till our t rough Garment be put off , and then wee shall behold it without molestation . 15. But because the foure Elements went forth now further out of the [ one ] Element , and made , with the quintessence of the Starres , and with the heart of the Essences ( viz. the Sunne ) the third Principle , wherein also the great Wonders stood ; and because there was no creature found that could manifest those [ wonders ] , but onely that Image and similitude of God ( viz. Man ) who had the chast virgin ( the wisdome of God ) in him ; therefore the Spirit of this world pressed so hard upon the Image , for the virgin , that it might manifest its wonders , and did possesse Man ; from whence he first gat the name Mensch , [ Man ] , as a mixt Person . 16. But when the Wisdome of God saw , that Man from the Spirit of the world came to lust , to mingle himselfe with the foure Elements , then came the Commandement and said : Thou shalt not eate of the knowledge of good and evill ; Now the knowledge of good and evill is not manifest in the Paradise , and in the kingdome of Heaven , but onely in the u issue out of the Element , in the fiercenesse , there onely standeth the knowledge of evill manifest : and there onely the Essences are kindleable : and so therein Death sticketh ; of which God said , When thou eatest thereof thou shalt dye . 17. God intended that the body which he should get from the infection of the foure Elements , must dye : and it did also presently ( in his tender x virgin minde ) dye to the Paradise , and gat the minde of this world , wherein sticketh nothing but patching and piecing , as also frailty , and at last , Death . 18. But that the foure Elements , with the Sunne and Starres , had such power to presse upon Adam , and to y infect him , the cause of it was , because he was extracted out of them ( viz. out of the Element ; and had ( in the Originality ) all the three Kingdomes ( all three Principles ) in him ; and therefore it was that he must be tempted whether he could stand in the Paradise , ( in the Kingdome of Heaven ) : and there , both heavenly , and also earthly fruit , was set before him . 19. For the Tree of Temptation was earthly ( as now adayes all the Trees are ) : all the other were Paradisicall , from which Adam could eate Paradisicall vertue in his mouth , and had no need of stomack and gutts , for they [ the Trees ] were like his body and [ like ] the z Element , and the Tree of Temptation , was like the foure Elements . 20. But that Moses presseth so hard upon it , and saith : God created Man of a lump of Earth ; there the vaile is before his face , so that the earthly Man cannot looke him in the face ; indeed he was rightly a lump of earth and earth , when he had eaten earthly fruit which God did forbid him ; but if Adam ( before the Fall ) had been of the earth earthly , then God would not have forbidden him the earthly fruit ; as also , if he had been created out of the earthly Element , wherefore did not the Earthly Element put its cloaths upon him instantly with a rough skin ? Wherefore did that [ Earthly Element ] leave Man naked and bare ; and when it had plainly possessed him , yet it left him naked . 21. Moses speaketh onely of the Tables of God , which were a graven-through with the Ten Commandements , so that they could see through them into the Paradise : he hung the vaile before his face ( as is to be seene concerning [ the people of ] Israel ) : because Man was become earthly , and therefore must put off the earthly againe , and then he must with Josua ( or Jesus ) enter into the Paradisicall Promised Land , and not with Moses stay in the Wildernesse of this world , where the vaile of this world hangeth before him , before the Paradise . 22. Reason must not imagine , that God ever made any Beast out of a lump of Earth , as a Potter maketh a Pot : but he said , Let there come forth all sorts of Beasts , every one after its kinde : that is , out of all Essences , every one after the property of its Essence ; and so also it was ( by the Fiat ) figured according to the property of its own Essence , and in like manner , all Trees , Hearbs , and Grasse , all at once together ; how then should the Image of God be made out of the fragile [ or corruptible ] Essences ? But it [ must be and ] was made in the Paradise out of the Eternall [ Essences ] ? 23. The earth is not Eternall , and for the sake of the fragility [ or corruptibility ] therefore mans body must breake [ or perish ] ; because he hath attracted the corruptibility to him ; thus also the Paradificall knowledge , delight and joy is departed from him , and he is fallen into the kindled anger , of the kindled foure Elements , which ( according to their fiercenesse , ) b qualifie with the eternall anger in the Abysse ; although the outward c Region of the Sunne is mitigated , so that it is a pleasant habitation , as is seene before our eyes ; yet if the Sunne should vanish away , then thou wouldst well see and feele the anger of God , consider it well . 24. Thus it is shewed us in the light of Nature , that when Adam was thus impregnated [ or possessed ] from the Spirit of this world , then God d built [ or made ] a Garden in Eden upon earth , e in the Paradise , and caused to grow up , all sorts of Paradisicall fruit , pleasant to behold , and good to eate , and the Tree of the Temptation in the midst [ of the Garden of Eden ] which had its f Essences from the Spirit of this world ; and the other [ Trees and Fruits ] had Paradisicall Essences . 25. In this [ Garden ] now the Image of God stood altogether free : it might embrace [ and take ] what it would , onely the Tree of Temptation , that was forbidden ; there he was forty dayes in the Paradisicall knowledge , joy , and habitation ; where yet there was neither day nor night to him , but onely the Eternity , he saw with his eyes [ from or ] out of the Divine Power [ and vertue ] : there was in him , no shutting of his eyes : he had no need of the Sunne at all , yet all things must serve and be subject to him . The Out Birth [ or issue ] of the foure Elements did not touch him ; there was no sleepe in him , nor paine , nor feare : A thousand yeares were to him but as a day : he was such an Image as shall rise at the last day : there will rise no other Image , than that which God created in the beginning , therefore consider it well . 26. But that I have said , that he was forty dayes in the Paradise , the second Adams ( Christs ) Temptation testifieth so much to mee , as also the temptation of Israel at Mount Sinai , by Moses [ stayings ] on the Mount , both which lasted forty dayes : which you may reade in Moses , and concerning the Temptation of Christ , and you will finde wonders . 27. But when Adam was infected , from the lust to eate of the knowledge of good and evill , and that the Spirit of this world pressed [ or swayed ] Adam , where also the subtill Devill ( which in the Spirit of this world slipt in ) shot mightily at Adam , so that Adam became weary , and blinde to the Kingdome of God ; [ then ] said God , It is not good for man to be alone , for he will not now g bring forth the Paradisicall virgin ; because he is infected from the Spirit of this world , so that the chastity of the modesty is quite h at an end : wee will make help for him , to be with him , out of whom he may build his Principality , and propagate himselfe , it cannot be otherwise now ; and he let a deepe sleep fall upon Man , and he slept . 28. Here it may be very properly and well understood , how the virgin in Adam departed into the Ether , into her Principle ; for the Text saith , God let a deep sleepe fall upon Adam ; now where sleepe is , there the vertue [ or power ] of God is hidden in the Centre : for where that [ vertue of God ] groweth , there is no sleepe ; for , the Keeper of Israel neither slumbreth nor sleepeth ; as it is written . If thou askest , How long Adam slept . 29. Then consider Christs Rest in the Grave , and thou shalt finde the ground : for the second Adam must ( with his resurrection out of the Grave ) awaken [ or raise ] the first , ( out of his Eternall sleepe of the darknesse of Hell ) out of the Grave of this world againe . 30. And so God , in i his sleepe , made the Woman for him out of himselfe , by which he must now generate his kingdome , for now it could not otherwise be . And when he awaked , he saw her , and tooke her to him and said : This is flesh of my flesh , and bone of my bone ; for Adam was ( in his sleepe ) become cleane another Image : for God had permitted the Spirit of this world in him , to make his Tincture weary unto sleepe . 31. Adam was in an Angelicall forme before the sleepe ; but after the sleepe he had flesh and bloud : and he was ( in his flesh ) a lump of earth : and he saw from a threefold spirit : with his eyes he apprehended the light of the Sunne , and knew the first Image no more ; although the foure Elements had not yet fallen upon him , nor touched him : for he was yet in innocency . 32. And there the Devill bestirred him , and slipt into the Serpent ( which he himselfe is , in his own proper forme , ) and laid himselfe at the Tree , and k strewed Sugar upon it ; for he saw well that Eve was a Woman , and that shee was infected with the foure Elements , and although shee did strive a little , and objected Gods Command [ against the Devill ] , yet shee suffered her selfe very easily to be perswaded when the lying Spirit said , That the fruit would make her wise , and that her eyes should be opened , and shee be as God , knowing Good and Evill ; yet he told her not , that ( if shee eate thereof ) shee must dye : but [ he said ] shee should be wise and faire ; which disease [ desire or lust ] sticketh still in the braines of the Woman , that shee would faine be the fayrest Beast . 33. So shee pulled off an Apple and did eate , and gave to Adam also , and he eate of it likewise . That was a bit at which the Heavens might well have blushed , and the Paradise have trembled , as it was indeed really done , as is to be seene at the Death of Christ , ( when he entered into Death , and wrestled with Hell , ) that the Earth and the Elements trembled , and the light of the Sunne was darkened , when this bit of the Apple was to be l healed up . The Gate of the great Affliction , and Misery of Man. 34. Reason sticketh at the vaile of Moses ; and seeth not through the Tables that were graven-through , which God gave him upon Mount Sinai : as also Reason cannot take off the vaile from before m his eyes , and look him in the face , for he hath a brightned [ clarified or shining ] countenance in the crack of the fire : it [ Reason ] is afraid of it [ that countenance ] and trembleth at it : it saith continually to Moses : Speake thou with the Lord , for wee are afraid ; and moreover , altogether naked [ and uncleane ] . 35. In presenteth indeed the wrath of God to it selfe , and trembleth at its fall , but it knoweth not what hath hapned to it , it onely presents the disobedience before it selfe , and maketh [ as if ] God were , an angry malicious Devill ; that cannot be reconciled : having indeed put on the Garment of anger ( in Adam and Eve ) on to it selfe in body and soule , and hath set it selfe ( against the will of God ) in the Bath [ or Lake ] of anger , on which God took such n pitty [ or compassion ] , that he hath not spared his own Heart , to send it into the depth of Anger , into the Abysse of Hell ; [ as also ] into the Death and breaking of the foure Elements from the eternall holy Element , to help fallen Man , and to deliver him out of the anger and Death . 36. But since the vaile ( in the Death of Christ ) was taken away from the face of Moses ; in the stead whereof , the starres with the foure Elements have yet cast a myst and cloud ( through the infection of the Devill ) before Man ; ( for the o Region of this world hath generated the Antichrist , and set [ him ] before the countenance of Moses , in a p cloud , as if he were Christ ; so that the countenance of Moses cannot be apprehended [ or beheld ] , ) therefore wee have need of the Lilly , which groweth through the Tables of Moses , ( that were graven through , ) with its strong smell , which reacheth into the Paradise of God : from whose vertue , the People [ or Nations ] shall be so vertuous and strong , that they shall forsake the Antichrist , and shall runne through the darknesse to the smell of the blossome ; for the breaker-through the Gates , hath planted the Lilly , and he hath given it into the hand of the Noble virgin , and this [ Lilly ] groweth in the Element ( wonderfully ) against the horrible storme of Hell , and [ against ] the q kingdome of this world ; where then many r branches will fall to the ground , from whence Antichrist becometh blinde , and groweth stark madde and raving in the fogge and mist , and stirreth the s foure Elements in the [ wrath or grimme ] fiercenesse ; and then it is needfull for the children of God to awake from the sleepe of the fogge ; this the Spirit intimateth , in the light of Nature seriously and earnestly . 37. Therefore , according to our knowledge , wee will set downe an Exposition of the fall of Man , which is very perfectly manifested , and appeareth in the light of the Day , and t convinceth us : and wee have no need of the u fooleries of the Antichrist , who with the bloud and death of Christ doth but seeke his own covetousnesse , pride , and voluptuousnesse , and draweth the vaile of Moses before our eyes , that wee should not see through the Tables that were graven through ( [ through ] Jesua or Jesus ) into the promised Land of Paradise : that he may onely fit and ride upon his horrible and devouring Beast of covetousnesse and pride : which [ Beast ] is become so very great and strong , that it shaddoweth the circuit of the Earth , and ruleth so wonderfully over x Mountaines and Valleys , with his fiercenesse : which [ Beast ] yet shall be broken by the Lilly without hands ; at which the [ People or ] Nations shall wonder , and say , How art thou ( O terrible and great might [ and power ] ) founded upon so weake and loose a ground . 38. Now then if wee consider the miserable fall of Adam and Eve , wee need not to runne long after the madde Antichrist , to fetch [ or learne ] wisdome from him , he hath none : Let us onely consider our selves , and compare the heavenly and earthly Image one with the other , and so wee [ shall ] see the whole y roote and ground thereof : wee have no need of a Doctour , nor of any strange language about it , it standeth written in our body and soule ; and when we see it , it terrifieth us so much , that wee tremble at it , as Eve and Adam did in their Fall. 39. And if wee doe not come to know [ or have a glimpse of ] the Treader upon the Serpent in the marke of the partition [ or limit of seperation ] in the Gate of the Deepe , between the world and the Kingdome of Hell , then wee see [ indeed ] nothing else but meere misery and Death , which might z well awaken us from sleepe . 40. Doe but behold thy selfe thou blinde Minde , and consider thy selfe , where is thy Angelicall a forme in thee ? Why art thou so angry , sterne , [ fierce , froward ] and malicious ? Wherefore doest thou elevate thy selfe still in thy wickednesse , in pride , in might [ or authority ] and pomp , and boastest thy selfe for a brave and potent Beast ? What is it that thou doest ? Wherefore hast thou let the Spirit of this world into thee , which seduceth thee ( as it listeth ) into high mindednesse , into [ proud ] stoutnesse , into b potency and pomp , into covetousnesse and lying , into falshood and treachery , as also into sicknesse and corruption ? [ or frailty ? ] 41. What is it now that thou c hast after thy corrupting , when thou dyest ? Consider thy selfe , what is it that thou art [ then ] ? Thou art a Spirit : but what kinde of source [ or property ] is it that thou hast in thee ? [ surely thou hast in thee ] anger , wickednesse , pride , self-seeking , wilfulnesse , ( in raising up thy selfe after temporall pleasure , but finding none ; ) [ thou hast ] a false minde in the Spirit , full of lyes and deceit , and murtherous , [ arising in thee ] out of the Essences : as thou wert upon Earth towards Men , just so it is [ then ] with such a Spirit as is gone forth from thee out of the corruptible body of the Elements . And where shall that [ then ] remaine when this world perisheth ? Doest thou suppose that it shall [ then ] be an Angel ? hath it an Angelicall quality [ source or property ] ? is its source [ or quality ] in love , humility , and meeknesse ? is it in the Divine Obedience , in the light of Joy ? 42. O thou blinde Minde , with thy might and statelinesse , full of wickednesse and devillish fierce wrath [ wilt thou know where thou art after that thy body perisheth ? ] thou art even with all the Devills , in the Abysse of Hell ; if thou doest not turne and ( by earnest unfained sorrow and repentance for thy abominations ) enter into the Angelicall footsteps , that the Saviour and Treader upon the Serpent of fierce wrath , wickednesse , lying , and deceit , may meet thee , and embrace thee in his armes , and [ that thou ] mayest be new-borne in him , and be yeelded up into the bosome of the d chast virgin , and become an Angel ; or else thou art in the Eternall Death , in the Eternall Darknesse , and canst in all Eternity not reach the kingdome of God any more . 43. Or doest thou suppose , that I write of the fall of Man without e light and understanding ? Or that I doe not look and see into the holy Scripture , what that saith of it , [ when I say ] that Man before his fall was Angelicall in his minde and body ? Then heare and see what Christ saith of it , Matth. 13. vers . 22. In the refurrection of the Dead , they will neither marry , nor be given in marriage , but they are as the Angels of God ; and such an Image God created in the beginning , [ according ] to his similitude . 44. For an angry , malicious , proud , self seeking for honour and dignity , mendacious , [ or lying ] theeving , robbing , murtherous , lascivious , lecherous minde , is not the similitude of God ; but an humble , chast , modest , pure , courteous [ minde ] which inclineth it selfe with a longing desire and love to the Heart of God , that is the similitude of God ; in which the fire flaming Spirit in the joy and meeknesse goeth forth out of the will , and for its brethren , the will of its Spirit ( which goeth forth from it ) readily inclineth towards them ; and as the Proverb saith , Imparteth the very heart to them , which is done in Spirit , wherein the heavenly joy ( in the Eternall Element ) springeth up , and the Wonders of God are manifested in the virgin , by a Hymne of praise to the Eternall Minde of God ; where the minde playeth upon the Harp of David an Hymne to God : where then ( in the eternall holy Minde ) there springeth up knowledge and colours in the [ Eternall ] Element , and in the Spirit wonders , with works and powers [ or vertues ] . 45. And this is the Image of God , which God created for his glory and joy , and no other ; and let not the madde Antichrist perswade thee concerning any other [ Image of God ] for there is no other : thy body and soule convinceth thee of it , as also Heaven and Earth , the Starres and Elements ; look upon what thou wilt , all things convince thee ; and if thou doest not turne and enter into that Image to which God created thee , then in the breaking of thy body ( when thy minde in the Spirit of the soule shall stand naked without a body ) thou shalt be ashamed before all creatures , this wee speake according to its high worth , as it is highly knowne in the will of God. 46. Thus it is highly [ necessary ] for us to know the miserable Fall of our first Parents : wherefore it was so with God , that his anger is in us , and that wee must dye , and ( if wee apprehend not the Treader upon the Serpent ) must also perish eternally . But that wee may set downe a short Summary of the Fall ( because of our simple , cold , dull , and dark minde ) for the Readers understanding , who it may be doth not yet apprehend our sense and knowledge : therefore wee will explaine it briefly and clearly , and also readily impart our knowledge and minde to him , as indeed ( f according to the Divine Image ) wee ought to doe . 47. Adam stood forty dayes in an Angelicall Image before his sleepe , and there was neither day nor night in him , also no time ; though indeed he was not ( as an Angel ) a meere Spirit : for his body was out of the g Element , which is no understanding Spirit , but is ] the attraction [ concretion or congelation ] in the will of God , or the h Limbus , which standeth before God , wherein the chast virgin ( the Divine Wisdome dwelleth ) which discovered and created the Image out of the Element by the Fiat . 48. And out of this Limbus ( at the time when the Earth was corporised ) went forth the foure Elements , as out of a fountaine ; and that which was discovered [ or manifested ] by the virgin ( the wisdome of God ) in the innumerablenesse , were the Starres , as a vertue [ power ] or procreation out of the Limbus : and they are the Quintessence i of the foure Elements , not severed from the foure Elements , but qualifying [ or mixing vertues ] one with another , k and yet extracted from the foure issues , with their sharp Essences ; and they are the seeking [ longing or hunger ] of the foure Elements ( or as I may expresse it by a similitude ) [ they are ] the Man , and the Elements are the Woman ; and the heart of these things is the Element , in one onely substance , and the Essences in that [ one Element ] are the vertues [ or powers ] of the Wonders of the Wisdome of God , and are called Paradise , an exulting Joy. 49. And the Spirit of the Eternall Essences ( which hath understanding and knowledge , and also the triall and proving of every thing , in which the source [ or active property or quality ] which is in Man , consisteth ) that was breathed into him , by the wisdome of God , through the driving will , which goeth l forward , out of the Eternall Minde , out of the opened Gates of the Deepe , through the Word , [ together ] with the moving Spirit of God ; and he had the m Touch of the Centre of the Abysse [ viz. ] the Eternall source n behinde him , as a Band , and before him , the heart and light of God , as a Glance of the joy and kindling of Paradise , which springeth up in the Essences with the light of the joy ; and beneath him [ he had ] the foure Elements in the budding out of the Limbus which was in him . 50. And as long as he set his Imagination in the Heart of God , the Paradise was in him [ and he in the Paradise ] and the Band of the Abysse , in him ( in the o source ) was a Paradise of transcendent Joy : and the Kingdome of this world held him from beneath also in the Band , because it goeth forth from the Element : but so long as he set his minde in the Heart of God , it [ the kingdome of the foure Elements ] could not , lay hold on him [ or master him ] , and it was impotent , as to him , as this world is impotent as to God. 51. And thus the Spirit and soule of Adam stood in the midst , ( in the joyfull Paradise ) forty dayes , as one [ onely ] day , and all p inclined to him ; one [ whereof was ] the kingdome of Hell , of the Eternall Originality out of the dark Minde , out of which his Worme of the soule ( in the opened Gate ) was gone forth : and secondly , [ there inclined to him ] the Deity of the Kingdome of Heaven in the opened Gate , in the pleasant Lustre : and thirdly , the Spirit of the Starres and Elements [ inclined to him ] drawing him to their Bands , and heartily desiring him . 52. And thus Adam stood upright in the Temptation : for his angry minde ( out of the Originality of the first Principle ) stood in Joy [ being enlightened ] from the light of God ; and the source of the fierce wrath , made the rising joy , for the light made all meeke and friendly , that he might incline himselfe to love , and thereby he stood ( on earth ) rightly in the Paradise . 53. The foure Elements of this world , together with the Sunne and Starres , they could not qualifie [ or mix ] with him : he drew no Aire into him : but the Spirit of God ( in the virgin ) was his breathing and [ his ] kindling of the fire in the Spirit . 54. But while he thus stood ( between the kingdome of Hell and the kingdome of this world ) in the Paradise , bound with Bands , and yet also wholly free , in the might of God ; he [ reflected himselfe into or ] discovered himselfe in the great Deepe of the kingdome of this world : in which the great wonders also stand hidden in the Centre , as wee see , that Man hath ( by his Eternall Minde ) discovered it and brought it to q Light , as is seene before our eyes ; and in his discovering [ or reflecting ] he imagined , and fell into lust , for the Spirit of the world took hold of him ( [ and ] as a Mother maketh a mark upon a childe in the Mothers womb ) and [ he ] became ( in the lust ) impregnated from the Spirit of this world : and then was blinde , as to God , and saw , neither God nor the virgin any more in his minde . And thus the Kingdome of Heaven continued in the opened Gate of the Omnipotence [ or Almightinesse ] ( in the Paradise ) in its [ own ] Principle , to it selfe ( and the virgin in it ) hidden in the Centre , and was in Adam , and yet Adam ( with his minde ) was not in God , but in the Spirit of this world , and he became seeble as to the kingdome of Gods and so fell downe and slept . 55. And then God ( by the Spirit of this world , through the Fiat ) built [ or formed ] out of r him , the Woman of this world , by whom he ſ increased his Kingdome . The Woman was out of the Matrix , which ( before the infection ) was a chast virgin , which Adam should have t brought forth out of himselfe ; but when the modesty of the wisdome , and ability [ or potency ] departed from him , ( when he passed into the Spirit of this world ) he could not then bring forth [ or generate ] ; for in his sleepe the Spirit of this world cloathed him with flesh and bloud , and figured [ formed or shaped ] him into a Beast , as wee now see by very wofull experience ; and know our selves to be blinde and naked as to the kingdome of God , [ being ] without any vertue , [ or strength ] , in the sleepe of the great misery , cloathed with corruptible [ fraile and transitory ] flesh and bloud . 56. And now when Adam awaked from sleepe , then he was a Man and no Angel : he drew breath from the aire , and therewith kindled his u Starry Spirit , which had taken possession of him : he knew his wife to be a Woman , and that shee was x taken out of him , and tooke her to him , as all Beasts couple together : yet he had then pure eyes , for the fiercenesse [ or grim wrath ] did not yet stick in them , but the infection [ or longing ] : The Element of fire with its bitternesse ( which qualifieth [ or mixeth properties ] with the Abysse of Hell ) had not pressed him wholly . 57. Thus now Adam with his wife , went ( in great lust and joy ) into the Garden of Eden , where Adam told her of the Commandement concerning the Tree ; But Eve ( being a Woman of this world ) regarded it but little , and turned her from Adam to the Tree , and looked upon it with lust : and the lust instantly took hold of her : and the lying Devill ( when shee was talking with him , whom shee knew not , neither had heard of any Devill ) perswaded her , and shee laid hold on the Tree , and brake off [ an Apple ] and did eate of the fruit of the foure Elements and Starres , and gave to Adam ; and when Adam saw that Eve dyed y not , then he eate also . 58. And then their eyes were opened , and they knew that they had flesh and bloud , and were quite naked : for the Spirit of the great World took them captive with the foure Elements , and figured ( [ or framed in ] them ) Stomack and Gutts ; though indeed in the sleepe of Adam ( when the Matrix was severed from the Limbus ) the same formes were already figured , but they knew it not , till after the biting of the Apple : and then the Spirit of the fiercenesse first gat in , and made its Region , ( as may be seene , in the Heart , Liver , Lungs , Gall , and Bladder , as also in the Stomack ) this Regiment , had Adam gotten in his sleepe , and with the biting of the Apple , the Spirit of the great world hath set it selfe in that [ Government ] . 59. And then they looked one upon another , and were ashamed one before another , and they were afraid of the wrath [ or severity ] that entered into them , for it was the anger of God ; and thus they were captivated by the first Principle ( as by the Abysse of Hell ) , and held Adam and Eve captive in their soules in the Eternall [ part ] : for it sprung up with terrour , feare , and doubt , concerning the kingdome of God : and they could have no comfort , [ in that condition ] ; for they saw the Paradise no more , but the Garden in Eden : so also they had lost the Deity , they could set no will [ or desire ] into it : for the wrath and doubt stood in the way . 60. Then came the Spirit of this world with its rough Garment , with heate and cold , and pressed upon them , as upon naked people : and so struck the Image of God halfe dead , ( with their fiercenesse , anguish , and doubt , with their quality [ or property ] of hot and cold ) and let it lye in paine , anguish , and doubt . And here Man went from Jerusalem ( out of the Paradise ) to Jericho , into the house of murtherours , who stript him of his Paradisicall Garment , and robbed him , and struck him ( with their poyson , torment , plague , and sicknesse , from their infection ) halfe dead , and so left him and went their way , as the second Adam said in the Gospel , in a fimilitude [ or Parable ] . 61. And here now was no remedy , neither in Heaven , nor in this world , they were captivated in hard slavery ( in misery and death ) : the Abysse of Hell did hold the soule , and the Spirit of this world held the body [ captive ] : Death and corruption was in the body : and there was nothing else in them but enmity to it selfe , [ proceeding ] from the tart Essences of the Starres , wherein one source [ or quality ] striveth against the other , and one breaketh [ or destroyeth ] the other with greater paine and torment to the body , with trembling and skreeking , and at last [ comes ] corruption and death , as it is before our eyes . 62. There the Devill gat the Game : for the kingdome of this world to be his againe , he gat an entrance into Man , and he could reach into the Essences of his soule ; for they were z now both in one kingdome . 63. He [ the Devill ] supposed [ saying ] the kingdome of this world is thine , thou shalt sport thy selfe according to thy power , with the Image of Man , which should have possessed thy Throne his Spirit is in thy kingdome : and so [ the Devill ] mocked God in his minde ; [ saying ] Where is now thy noble Image , which thou didst create to Rule over my Throne ? am not I Lord of the great Might of the fire ? I will rule over thy Throne , the might [ or strength ] and vertue is mine : I flie up above the Thrones of vertue and strength , and no might [ or power ] can withstand mee . 64. Yes indeed he flieth up above the Thrones : but he cannot flie into the Thrones ; he flieth up in the first eternall source of fire , which is sterne , soure , dark , hard , cold , rough , and burning ; but he cannot get through the open Gate of the Deepe , into the Light of God , but he flieth up aloft in his Abysse , in the Eternity , in the wrathfull source [ or quality ] of Hell , and reacheth nothing else . And therefore he is a Prince , ( though in the Abysse of Hell , ) which was well enough knowne to Man after his miserable Fall. 65. And because I may not be well understood by the Reader , in that I write , that Man dwelleth in the Abysse of Hell with the Devills ; therefore I will shew him the ground , that he may touch and handle it : and if he will not feele it , yet it is given to him that he may know it , and it shall be a witnesse against him . 66. It is not without a cause , that Christ calleth the Devill a Prince of this world , for he is so , according to the first Principle , according to the kingdome of wrath , and continueth so to Eternity ; but he is not so , according to the kingdome of the foure Elements and Starres ; for if he had full power in that , then there would be no vegetative [ fruit ] nor living creature upon the Earth : he cannot master the a exit of the foure Elements : for he is in the Originality , and there is a [ whole ] Principle between ; onely when the b Constellations doe awaken the fierce wrath of the fire , in the Elements , as in a tempestuous storme , then he is Master Jugler [ in mischiefe ] and rejoyceth himselfe [ therein : ] though indeed he hath no power there neither , except it be permitted to him from the anger of God , then he is the Hangman [ or Executioner ] , and executeth the c Right as a Servant [ Minister or Officer ] , but not as a Judge , but as an Executioner . 67. He is Executioner in the kingdome of this world , the Starres are the Councell , and God is the King of the Land , and whosoever departeth from God , falleth into the Councell of the Starres , which run many upon the sword , and make them lay violent hands upon themselves , and [ bring ] some to a Rope , others to the water : and there he is very busie , and is the Driver or Executioner . 68. Into this great misery Man is fallen ; and he is fallen quite d home to the kingdome of the Starres and Elements , as to his body , what these doe with him , that he is , and that standeth in the substance ; they make one great , another small : one straight , another stooping and crooked : they send one fortune and riches , and another poverty : of one they make a crafty subtill Man according to the counsell and kingdome of this world , and of another they make an Ideot , they make one a King , and they breake and pull downe another : one they kill , another they bring into the world : and continually drive the minde of Man , yet into nothing else but into vaine turmoile , discontent , and vexation . 69. Besides the kingdome of Hell and of [ fierce ] wrath alwayes gape after the soule , and set their jawes wide open to devoure the captive soule : which is held fast fettered with two strong chaines : the one of the kingdome of Hell : the other of the Kingdome of this world , and is continually led by the heavy , lumpish , beastiall , and sickly body , as a Theefe who is often led to the place of Execution , and still by a Petition reprieved , and said in prison againe : and the poore soule must lye thus in Prison the whole time of the body : where the Devill on the one side very suddenly rusheth upon it with his devouring fiercenesse , wrath , and malice , and would carry it into the Abysse : then instantly [ it is beat upon by ] the glistering [ flattering ] world , with pomp , bravery , covetousnesse , and voluptuousnesse of Perdition : presently [ againe cometh upon it ] sicknesse and feare , and it is continually trembling and quaking : and when Man goeth but in the dark , how is it amazed , and continually afraid that the Executioner will take it , and e doe execution upon it . The Gate [ or Exposition ] of the great sinne , and contrariety of will against God , * in Man. 70. If wee did well consider the abominations and great sinnes of Man before God , which our first Parents inherited for us , then wee should scarce ever be merry in this world at all , if the Spirit of this world did not cast foolish fancies , and seeming joyes and pleasures before us , in our imprisonment ; or if the Regeneration did not cause us so highly to rejoyce that wee shall once be delivered out of this Prison ; for in this life , wee finde nothing else but meere abomination , sinne , misery and death , and scarce attaine ( in this [ temporary ] life ) so much as a glimpse of the Eternall Joy. 71. Now the minde asketh , What is sinne then ? How is it sinne ? Wherefore hath God a loathing against the substance which he hath created ? Behold thou childe of Man , there is no sinne in Heaven in the presence of God : onely in thy selfe there is sinne , and sinne seperateth us and our God asunder : otherwise all things are fix , [ or perfect ] , and good , in their own beeing [ or substance ] ; the kingdome of Hell and of wrath is good in it selfe , according to its [ own ] Region , it doth not vex or torment it selfe : but its woe [ paine or smart ] is its birth , and the rising of its source ; also it desireth nothing else . 72. And so also the Kingdome of this world is fix [ or perfect ] and good , in it selfe : neither doth it vex or torment it selfe ; but the elevating of the Elements ( viz. the kindling of the heate , cold , aire , and water , ) is its growing and springing : neither doth it torment it selfe in it selfe ; nor hath it any distresse or feare in it selfe . 73. Onely Man ( who is proceeded out of another Principle ) hath in both those [ forementioned ] Principles , woe , misery , sorrow , and distresse ; for he is not in his native Countrey : and none of these two Principles can attaine his native Countrey . Therefore the poore soule must be thus g plagued and tormented , that it may attaine its native Countrey againe : it must goe againe through the Gate of the deep anguish of Death ; it must breake through two kingdomes , and it sticketh here h between the Doore and the hinges , and is continually infected with those things which keep it back and plague it , it sticketh as it were in a Presse . 74. If it straineth to God [ ward ] , then the Devill holdeth it on one side with one Band , and the world , with another Band ; and they i set upon it : the Devill handleth it in fiercenesse , [ sternnesse , frowardnesse , or ] wrath , which is a source [ or quality ] and sinne , which cannot attaine to the kingdome of God ; and the world leadeth it into pride , covetousnesse , and fleshly lust , so that the k Essences of the soule grow full [ or impregnated ] with the fleshly will ; for the will of the minde , draweth these things into the soule , and so the soule ( from that which is attracted ) becometh wholly uncleane , l swelled and dark , and cannot attaine the light of God ; its Essences that should give up themselves to God , cannot : for they are too rough and cannot get into the light , that kindleth not it selfe in its Essences ; the Gates of the Deepe must be broken open first , and then the Essences [ of the soule may ] presse into the liberty , m without the darknesse : but if the minde be n filled , then it cannot [ come into the liberty , ] and then begin horrour , feare , distresse , and despaire of the kingdome of God , and this maketh meere torment [ woe , paine , and smart ] in the soule . 75. Thus thou shalt know in what manner it is sinne before God : thou hast in thy selfe the [ one eternall pure ] Element , which is a joy in the presence of God : and now if thou rage and rave with the source [ quality or property ] of Hell , then thou touchest [ or troublest ] the Element : and thou stirrest up the o wrath [ and makest it ] to goe forth , and thou doest as the Devill did , when he awakened [ or stirred up ] and kindled the fierce o wrath in the Fiat , whereby the o fiercenesse generated earth and stones ; thou sinnest [ piercing ] into the Heaven in the presence of God , upon which the Prophets complained in many places , That the disobedient did grieve their God : though ( in himselfe ) he felt no paine , yet his wrath was kindled in the first Principle , in the Gate of the Deepe , wherein the soule standeth , and that is a meere abomination before him . 76. Behold , all whatsoever thou lettest into thy minde ( if thy soule be not inclined [ or yeelded up ] to God , so that p it beleeveth and trusteth in him ) then all whatsoever thou doest is sinne : for thou bringest an earthly Minde into the Gate of the Deepe , where the Spirit of God [ moveth , walketh , or ] goeth , and thou defilest the Element which is in the presence of God. 77. Thou wilt say , How ? God dwelleth in Heaven . O! thou blinde Minde , full of Darknesse ; the Heaven where God dwelleth is also in thee , as Adam was both upon Earth , and also in Paradise at once ; and give not way to Antichrist to direct thee aloft without [ the place of ] this world above the Starres , for he telleth thee a lye , as the Devill himselfe did . God is every where , as the Prophet David saith : If I fly to the Day-break , or into Hell ; thou art there . Also where is the place of my rest ? am not I he that filleth all things ? yet I behold the miserable and those that are of a broken Spirit , and I will dwell in them : Also , I will dwell in Jacob , and my q Tabernacle shall be in Israel : understand it right , he will dwell in the contrite and broken Spirit , which breaketh the Gate of Darknesse , he will presse into that [ Spirit ] . 78. Therefore beware of the r longing [ lust or desire ] : and say not in thy selfe , I stand in the dark , the Lord seeth mee not [ nor ] what I thinke and doe ; he standeth in the Gate of thy Minde , where the soule standeth ( before the cleere face of God ) in the opened Gate : and all thy abominations are knowne before God , and thou makest the Element of God blush [ or change colour ] with them : thou grievest the chast virgin ( which dwelleth in her own Centre , and is given to be a companion to thee in thy minde ) and makest her sad : shee warneth thee of the way of the ungodly : if thou follow [ her counsell ] , and turnest , and breakest in unto her , by earnest Repentance , then shee crowneth thee in thy minde with wisdome and understanding , that thou mayest then very well avoyde the Devill ; but if thou doest not , then thou fallest out of one sinne and abomination , into another , and makest thy measure full and running over , and then the Devill helpeth thee into his kingdome , and thou art very serviceable to him : for thou art a true ſ scourge to the children of God , not onely with reproaching , but also in deeds [ or in the work of thy hands ] which the Devill dare not doe , thou doest him acceptable service . He tickleth thee finely with the Name [ t of God ] so that thou bringest forth from thy lips , and teachest it ; but thy heart is a Theefe and a Murtherer , and thou art wholly dead to the kingdome of Heaven . 79. Therefore O thou beloved Minde ! Examine thy selfe to what thou art inclined : whether thou art inclined to righteousnesse , love , fidelity , and truth : Also to chastity , modesty , and mercifulnesse : if so , it is well for thee ; but if not , then dive into thy bosome , and consider thy fleshly heart , and try it , wrap thy u senses together , and put them in prison , and storme thy fleshly heart , that the Elements in thee may quake and tremble : The flattering and lying Devill ( who hath possessed thy fleshly heart ) shall feele these x stroakes ( which he will not like ) & then he must be gone : and thou wilt be of another minde ; This is no y conceit from a minde not opened , it selfe hath tried this , and therefore it shall stand for a Memoriall and a continuall Monitour : and whosoever pleaseth , let him try it , and he shall finde wonders-indeed . 80. Now when Adam and his wife had eaten of the earthly Fruit , then they were ashamed one of another , for they perceived the beastiall Members for z Propagation : and they broke off a boughs , and held them before their b shame : and the voice of God went into the Garden , highly into their Mindes , and they hid themselves behinde the Trees in the Garden . 81. Here wee see clearly , yes we feele , that God ( in the beginning ) created no such Image with beastiall Members for Propagation , for that which God created for Eternity , that hath no c shame before it . Yet also they then first perceived that they were naked : the Elements had taken possession of them , and yet put no earthly Garment [ like the Beasts hairy skin ] upon them : for the Spirit of Man was not from the essences and properties of the Elements [ as the Spirit of the Beasts ] but [ Man ] was out of the Eternall . 82. And here in this place , there is nothing more palpable , than that it is seene and knowne , that Adam had no Beastiall forme before his sleepe , before his wife ; [ was formed ] ; for he was neither Man nor Woman , but , a chast virgin without Beastiall forme : he had no c shame nor breasts , neither had he need of them : he should have generated in love and chastity ( without paine , or opening of his Body ) a virgin as himselfe was ; and it should have been possible , that the whole Hoast of Angelicall Men , should have proceeded out of one onely Man , ( as the Angels did , ) out of one fountaine , if he had stood in the Temptation ; even as all those ( who come to the onely Arch-Shepherd , to his Rest ) were redeemed ( by one onely Man , ) from the Eternall Death and Torment of Hell. 83. Here now wee finde , that they heard the voice of God in the Garden : for the Element ( which is before God , wherewith Man qualifieth [ or mixeth ] ) that did tremble because of sinne : and sinne was manifested in the Element of the Minde , first in Adam and Eve ; and then feare and terrour fell into the Essences of the soule : for the first Principle in the [ fierce ] sternnesse was stirred : so that [ Principle ] gat ( as a Man may say ) fewell for its source of fire . And is risen up in the kindling , in a contrariety of will , in the Essences , where one forme hath continually opposed the other , viz. the soure tartnesse , and the cold with their attracting , have awakened the bitter stinging and tormenting in the Essences of the Tincture of the bloud in the Spirit : and the bitter raging and rising hath awakened the fire . 84. And so instead of the Paradisicall Joy and refreshment , there hath been a meere Brimstone-Spirit , which standeth in anguish and trembling of corruption [ or fragility ] ; which kindleth the Tincture of the Bloud , wherein tearing , stinging , and tormenting is wrought ; and if the fire in the Brimstone Spirit be too much kindled , then it burneth the Tincture up , and the light of Life goeth out , and then the body falleth away to be a dead carkasse : and if the tart sourenesse be kindled too much by the hard attracting and holding , then also the light of Life goeth out , and the body perisheth ; so also of the water ; if the Tincture kindleth it selfe in the meeknesse , then it becometh d windy , grosse , swelled , wholly dark , also infectious and e corrupt , wherein the flash of the life is as a pricking Thorn : and so Mans life is every where begirt with enemies , and the poore soule is alwayes in a close prison fettered with many chaines : and is continually in feare that ( when the body shall [ dye or ] breake ) it may fall into the kingdome of the Executioner , the Devill . 85. Thus , in Adam and Eve in the Garden of Eden ( after the biting of the Apple ) there sprung up the first fruit in the Gate of the Deepe , where the soule standeth before God , and qualifieth [ or mixeth ] with the will of the Justice of the Father : who setteth his will before him ( in the breaking of the Darknesse ) in the light of the Meeknesse , and continually generateth his beloved Heart and Sonne ( in the vertue of the meeknesse of the will ) viz. his Eternall Word , from Eternity . 86. And so should the Angelicall Man also set his will in the broken Gates of the Darknesse , through the will of the Father ( wherewith the soule qualifieth [ or mingleth ] ) in the meeknesse of the Heart of God , and then the source [ or quality ] of the Darknesse in the [ fierce ] wrathfulnesse , should not have f stirred him , but he should have continued a glorious Prince of Paradise , in triumph over the kingdome of Hell and of this world . 87. But when he set his g Imagination in the kingdome of this world , then the bright and cleere will of his soule , drew the swelled kingdome of the out-Birth to the soule into its will : and so the pure Paradisicall soule became darke , and the Element of the body did get the h Mesch or Massa , which the will of the soule of the minde attracted into the Element [ of the body ] ; and then he was a fleshly Man , and gat the fiercenesse of the first Principle , which the strong breaking through to God , in the Gate of the Deepe , did make to be hard i Grissles and Bones . 88. And wee are seriously and highly to know ( for it is seene in the light of Life , ) that the marrow in the bones , hath the noblest and highest Tincture , wherein the Spirit is sweetest , and the light clearest ; which may be knowne in the fire , if you be not blinde with your gain-saying ; and it is accurately knowne , that those k places ( where the hard bones now are ) were wonders and vertue [ or power ] which have broken the Gates of the Darknesse , in which [ power ] the Angelicall Man in the Light , stood . 89. Therefore the Providence of God ( when Adam fell into longing [ desire or lust ] ) environed that vertue and strength , with the might of the first Principle ( viz. with the might of the Starres and sharpnesse of God ) that the source [ or quality ] of the first and third Principle , might not so easily touch it ; and this was done in Adams sleepe , when God built Adam to [ or for ] this world , from whence Saint Paul also saith ; That the naturall Man was created in the corruptible life of this world : which was done at the Temptation of Adam , at that time when God made his naturall wife out of him : but he was a holy Image before , and l he must be the same againe in his Restoration at the Last Day . 90. Though the Devill and this world rage and rave against this ; yet it is neverthelesse the ground of Truth , highly knowne in the wonders of God : and not from the Fables or Suppositions , such as the proud appearing-holy or hypocriticall world now ground their m Babble upon , about the Cup of Jesus Christ , for the advancing of their pomp and haughtinesse , their own honour and supposed wisdome , for their pleasure , and the n filling of their Bellies ; Like the Proud Bride in Babylon , who rideth upon the Evill Beast , which devoureth the miserable ; Therefore thus saith the Spirit , against Babell in the Confusion , I have spewed thee out : in the time of the wrath , thou shalt drink of the Cup of thy Pride , and thy source [ or Torment ] shall rise up in Eternity . Of the voice of God in the Garden of Eden , and the Conference between God and those * two , about sinne . 91. So now when Adam and his Eve ( after the biting of the Apple ) beheld themselves , then they perceived the monstrous Image and Beastiall Forme , and they felt in themselves the wrath of God , and the fiercenesse of the Starres and Elements : for they took notice of the Stomack and Guttes , into which they had stuffed the earthly fruit , which began to o take effect , and they saw their beastiall shame : and then they did lift up their mindes towards Paradise , but they found it not : they ran trembling with feare , and crept behinde the Trees : for the wrath had stirred ( their Essences in the Spirit , ) with the earthly fruit , and then came the voice of God in the Centre of the Gates of the Deepe , and called Adam , and said : Adam , Where art thou ? And he said , Here am I : and I am afraid , for I am naked ; And the Lord said ; Who hath told thee that thou art naked ? Hast thou eaten of the Tree , whereof I said unto thee , that thou shouldest not eate thereof ? And he said , the Woman gave to mee and I did eate ; and he said unto the Woman , Why hast thou done so ? And shee said , the Serpent beguiled mee , so that I did eate . 92. Here it may be seene very plainly , that the Devill had lost his Angelicall Image : and cometh now in the forme of a Serpent , with his murtherous lying , and p beguileth the Woman : because he had not been able to overthrow Adam wholly , therfore he setteth upō the Woman : and promiseth her q wisdome , and the riches of this world , and that shee should be therein like God ; the Devill mingled lyes and truth together , and said , Shee should be as God : but he meant , according to the Kingdome of this world , and according to the first Principle of the [ fierce ] wrath : and let Paradise out ; But Eve understood it , that shee should continue in the Paradise , in the divine and pleasant Joy. 93. Therefore it is not good to prattle with the Devill , he is a lyar and murtherer from the beginning of his kingdome , and a theefe also , he cometh onely to murther and to steale , as here [ with Eve ] : and the Devill is the highest cause of the Fall : for he strewed r Sugar upon Adam , so that he imagined [ or lusted ] after the kingdome of this world ; though Adam indeed did not see him , yet he slipt into the Essences of the [ fierce , soure ] sternnesse : and did there strow Hells-Paradisicall-Sugar before him , so that Adam lusted . 94. But because he beguiled Adam and Eve with his Sugar , therefore God hath prepared such a dwelling house for him , as Adam lets forth ( from the ſ earthly Sugar ) at the nethermost Exit : and that shall be left for him at the corruption of the Earth , when it goeth into its Ether ; and then that pleasant smell of the stinck of sinne and abominations ( in the kingdome of the fierce wrath ) shall remaine for him , and that Sugar he shall eate Eternally , and frame his will continually therein to get other Sugar in the t furnace of the fire , and then he may make that ready for him , as may best sute with his pallat : at which he quaketh and trembleth , when he heareth the Spirit declare such things ; and hereby it is also signified to all the ungodly , that they shall also eate the same Sugar Eternally , which they have continually baked here , with their blaspheming , cursing , covetousnesse , scorne , backbiting , [ thorny-taunting ] murthering , robbing , and taking the sweat of the needy and miserable to maintaine their haughty stately Pride . 95. And now when these two thus captivated by the Devill and this world , stood before God with feare and great horrour , and felt the anger of God , and the severe Judgement : then the Heart of God , which had made them pittied them , and it u did look whether there were any [ remedy or ] counsell that might help poor Man , and redeeme [ or deliver ] him from the Bands of the Eternall [ fiercenesse or ] wrath , and from the mortall body of this world : but there was nothing found , neither in Heaven , nor in this world , that could make them free , there was no Principality or Throne-Angel , which had the ability to doe it : all was lost , they were in the Eternall Judgement of the Temporall and Eternall Death . For the first Principle had captivated them , in the Spirit of the soule , and qualified [ or mingled ] with the soule ; the Kingdome of Heaven in the Light was shut up and there was a firme enclosure ] of a whole Principle between , and x it could not reach the kingdome of Heaven againe , except that it were borne of God againe , otherwise there was no counsell nor help nor refuge in any thing at all . 96. Then the Devill mocked the Image , and Hell opened its jawes wide , and had the bridle in their Essences , and continually drew them therewith towards the hellish fire of the fierce wrath : and then there was trembling and horrour in the minde , and they could not reach the love of God : Heaven was their Enemy , no Angel came neere them , but the horrible Devills , they shewed themselves , and hooped , crying , Ho , ho ! wee have gotten the Game , wee are Princes over Men , wee will torment them soundly , because they would have possessed our Throne : wee should have been their footstoole , and now wee are their Judges ; what care wee for God , he dwelleth not in our kingdome : wherefore hath he thrust us out , wee will be sure to wreake our spleene upon his Image . The most pleasant and most lovely Gate [ or Exposition ] of the promise of the Treader upon the Serpent , highly to be considered . 97. Now when no counsell [ or remedy ] was found , and that Man was sunk downe into Hell , to the great Triumph of the Devills : then said God to the Serpent ( the Devill ; ) Because thou hast done thus ; be thou cursed ; and the seede of the Woman shall tread upon [ or break ] thy Head , and thou shalt bruise [ or y wound ] his Heele : at which the Abysse of Hell did quake and tremble , but the Devill understood not wholly what that should be : onely he saw , that the word imagined [ or represented it selfe ] in Adam and in Eve , in the Centre of Life , and that it opposed the fiercenesse of the kingdome of Hell , of which he stood in feare , and his jollity was lessened , for he did nor relish that . 98. Moses writeth here as if the Serpent had beguiled Eve , because God cursed it , [ and said ] That it should eate Earth , and creepe upon its belly ; but Moses here putteth the vayle before our eyes , that he cannot be looked in the Face : for all Prophecies stand in dark words , that the Devill may not know [ nor apprehend them ] and learne the Times , and that he may not strow his false seede , before the wonders of God appeare ; as may be seene in all the Prophets , who prophesied of the Treader upon the Serpent . 99. Wee know , that the Devill slipt into the Serpent , and spake out of the Serpent ; for God did not meane [ by it ] that the Treader upon the Serpent , should tread upon the head of the beastiall Serpent : but that he should destroy the Devill and the Abysse of Hell. But that was the Punishment of the Beastiall Serpent , that it should remaine a poysonous Worme , without feete , and eate Earth , and have communion with the Devill ; for so all Evill Spirits in Hell appeare , in their own forme , according to their source [ or quality ] as Serpents , Dragons , horrible Wormes and evill Beasts . 100. This now the Devill did not understand : because God spake of the Serpent , and cursed it to [ be ] a horrible Worme , and he supposed that it did not concerne him : neither doth he yet know his own judgement , he knoweth onely what he learneth from Men , that doe z declare [ things ] in the Spirit of God ; yet the Spirit of God doth not wholly intimate his Judgement to him , but all in the Depth , afarre off , so that he cannot wholly understand it . For to the enlightened Men , all Prophesies ( even concerning the wickednesse of Men ) are thus given , and they dare not set them downe clearer , that the Devill may not wholly learne the Counsell of God , and strow his Sugar upon it : though in this place there are very excellent things , that ought not to be revealed to the world , for they remaine till the Judgement of God ; that the Devill may bring no new sects into it , and lead men into doubt ; and therefore they shall be passed over till the time of the Lilly. 101. So now when wee consider the great love and mercifulnesse , in that he hath turned to Man ; wee finde cause enough to write and teach these a things : for it concerneth our eternall Salvation , and Redemption out of the Jawes of Hell ; therefore I will set downe the ground of the promised Messiah , that the following writings may be the better understood , especially Moses in his Booke of the Law ; where there is need of it ; now he that will see nothing , God help , he must needs be blinde ; for the time of the visitation of the hardned Jewes , Turks , and Heathens , cometh now . Whosoever will see , let them see : the Lamps for the Bridegroome are shortly to be kindled : he cometh , whosoever desireth to be a Guest , let him prepare him a Wedding-Garment . 102. Now , saith Reason , how could Adam and Eve know what God meant by the Treader upon the Serpent ? Indeed , they did not wholly & altogether know ; onely they saw that the Devill must depart from them , and not shew himselfe outwardly any more ; but the minde ( in the Centre , of the breaking through of the life , into the Element , into the presence of the chast and modest virgin , the wisdome of God ) that understood it well : for b he lodged a precious and worthy Guest ; for the Word ( which God the Father spake concerning the Treader upon the Serpent ) went out of the Heart , and out of the Mouth of God , and that was the sparke of Love [ proceeding ] out of the Heart of God , which was from Eternity in the Heart of God , wherein God the Father had knowne and elected Mankinde ( before the foundations of the World were laid ) that they should live therein ; and that the same [ spark or promise ] should stand in the rising up of the life , and Adam , also in his Creation ; stood therein . 103. And this is it which Saint Paul said ; That Man is elected in Christ , before the foundation of the world , and not those dregges of despaire that are now taught about the Election of Grace : they are not the right understanding ; I will shew thee Pauls [ meaning about ] his Election of Grace , in its due place , when I shall write of the c beastiall , wolvish , and doggish mindes of Men , that will not d give way that the Treader upon the Serpent may enter into them , so that the heavenly Father ( in his Sonne Jesus Christ , through his Incarnation , sufferings and Death ) might draw them to him : they will not endure that drawing : for they have the Essences of the Serpent which draw into Hell ; but this is not from God , ( as if he did willingly leave them , ) no , but from their doggish nature , ingrafted from the Starres and from the Devill : which God knoweth well , and will not cast the Pearle before swine ; whereas [ neverthelesse ] it were possible , if they did but turne , and did step into the New Birth , they should obtaine the Jewell , though indeed it seldom happeneth , therefore God knoweth [ who are ] his . 104. As is mentioned above ; so hath that same Word out of the Heart of God ( which God spake to Adam and Eve ) Imaged [ or formed ] it selfe in Adam and Eve , in the light of the Life in its own Centre ; and espoused it selfe with the deare and worthy e virgin of chastity , to continue eternally with Adam and Eve , and to defend them from the fiery Essences and Darts of the Devill : as also if they would incline to that same Word , that then they should thereby receive the rayes of the holy Trinity , and also the wisdome of the virgin . 105. And this word , should enlighten the soule , and at the departure of the body , be the light of the soule , and bring the soule through the Gate of the Darknesse into Paradise , ( before the bright countenance of God , ) into the second Principle , into the Element , where there is no paine . 106. For [ there ] the Word clothed the soule , and shut up the kingdome of Hell , and there it shall waite till the day of the Restitution : and then it shall get a body againe out of the Element , out of the body that was here [ in this life ] ( when the f fiercenesse shall be washed and melted away in the fire ) at the last day ; and not a strange body , but the same it did beare , in the [ one ] Element hidden in the foure Elements , that same shall goe forth and flourish as Adam [ had done ] in [ his ] Creation . The Gate of the Redemption . 107. And the same Word is propagated by the two first g Persons , [ or People ] from one to another , [ and that ] in the Birth of the life , and [ in the ] kindling of the soule , yet , in the Centre : and the kingdome of Heaven is neere in every ones minde , and they can attaine it , if they will themselves : for God hath bestowed it to every one , out of Grace . 108. Yet thou must know that the Word sticketh not in thy [ mortall ] flesh and bloud ; as thy flesh cannot inherit the kingdome of Heaven , so therefore it cannot stick in the flesh : but [ it sticketh ] in the Principle in the Centre of the soule , and it is the Bridegroom of the soule : if the soule be h faithfull , then he resteth in its bosom : but if it turne unfaithfull , then it [ the soule forsaketh or ] goeth away out of the Word . 109. For i it standeth in the Gate in the Centre , ( viz. in the doore [ way ] ) between Heaven and Hell : and the Word is in the Heaven : and if the soule giveth way to be drawne away from that Gate , then it looseth the Word ; but if the soule reach k forward againe , towards the Gate , then it attaineth that againe ; and the virgin ( who is the servant of the Word ) goeth continually [ along ] with the soule , and warneth it of the evill wayes . 110. But if the soule be a Dog , an Adder , or Serpent , then the virgin goeth away to the Word into the Heaven , and then the doore is shut : And then there is a whole Birth between the soule and the Word ( whereas else there is but halfe a [ Birth between the Word and the soule ] : ) and then there is need of hard striving , and [ such a soule ] will hardly enter into the kingdome of Heaven : yet it is possible enough . 111. This word hath brought the soules of Men ( which have l inclined their mindes to it , ) ever since the beginning of the world ( when their bodies have been dead ) into the bosom of Abraham , into the Element , into the Rest , [ which is ] without source , [ or paine , ] and there the soule ( [ being yet ] without a body ) hath no Paradisicall source , [ or active property or faculty , ] but dwelleth in the m broken Gate , in the meeke Element , in the bosom of the n virgin , in the presence of their Bridegroome , * after the long strife of unquietnesse , and waiteth for its body without paine : and as to the soule there is no time , but it is in stillnesse : it sleepeth not , but it seeth ( without disturbance ) in the light of the Word . 112. But because the Essences of the soule were infected with the poyson of the Devill , and of Hell , so that the soule could not be helped againe , except it were o borne a new through the word , out of the mouth of God , viz. through his beloved Heart , ( if ever it should attaine the Paradisicall Joy and source [ condition or quality againe , and qualifie or mingle in the p Paradisicall Essences , and if ever its body should come out of the Element againe to the soule ) then the Word ( in the virgin-chastity ) must q become Man , and take Mans flesh and bloud , and become a humane soule , and enter into Death , as also into the first Principle , into the dark Minde of the Eternity ( where the soule hath its Originall ) into the ground of Hell ; and breake in pieces the Dark Gate in the ground of the soule , and the chaines of the Devill , and generate [ or beget ] the soule anew againe out of the ground [ thereof , ] and present it as a new childe ( without sinne and wrath ) before God. 113. And as the first sinne did [ passe or ] presse from one upon all , so also the Regeneration , [ passeth ] by one upon all : and none are excluded , except they will themselves : whosoever saith otherwise , hath no knowledge in the kingdome of God , but telleth meere stories [ or speaketh but according to the History or Letter onely ] without the Spirit of Life . 114. Here following wee will , highly and orderly set downe Gods great deeds of Wonder , for the comforting of the fick Adam , which for the present sticketh in the Presse ; and must suffer r anguish : yet this [ which is set downe ) shall stand against all the Gates of the Devill , also against all Sects and Schismes : and that in the ground of the Light ( as it is given to us of God ) and besides , out of the ground of the holy Scriptures , upon the highly precious words of the Promise in the Prophets , and the Psalmes , as also the Apostolicall [ writings ] which , though wee doe not here alledge their Scriptures : yet wee will sufficiently prove it to every one [ themselves which will not be contented with this summary description . The Gate of the ſ Incarnation , of Jesus Christ the Sonne of God. The firme Articles of the Christian Faith. 115. Beloved Minde , wee write no conceits and tales , it is in earnest , and 't is as much as our bodies and soules are worth : wee must give a strict account of it , as being the Talent that is committed to us : if any will be t scandalized at it , let them take heed what they doe , truly it is high time to awake from sleepe : for the Bridegroome cometh . 116. u I. Wee Christians beleeve and acknowledge , that the Eternall Word of God the Father became a true self-subsisting Man ( with body and soule ) in the body [ or womb ] of the virgin Mary , without Mans x interposing : for wee beleeve that he was conceived by the Holy Ghost , and borne of the body of the Virgin , without y blemishing of her virgin [ purity or ] chastity . II. Also , wee beleeve , that ( in his humane body ) he dyed and was buried . III. Also , [ wee beleeve ] that he descended into Hell , and hath broken the Bands of the Devill ( wherewith he held Man captive ) in pieces , and redeemed the soule of Man. IV. Also , wee beleeve , that he willingly dyed for our iniquities , and reconciled his Father , and hath brought us into z favour with him . V. Also , wee beleeve , that he rose againe from the dead on the third day , and ascended into Heaven , and there fitteth at the right hand of God. VI. Also , wee beleeve , that he shall come againe at the last day , to judge the living and the dead ; and take his Bride to him , and condemne the ungodly . VII . Also , wee beleeve , that he hath a Christian Church here upon Earth , which is begotten in his bloud and death , [ and so made ] one body with many members , which he cherisheth ; and governeth with his Spirit and Word , and uniteth it continually ( by the holy Baptisme , of his own appointing , and by the Sacrament of his body and bloud ) to [ be ] one onely body in himselfe . VIII . Also , wee beleeve , that he protecteth and defendeth the same , and keepeth it in one minde . And now wee will heere following set downe all out of the Deepe Ground ( according to every things own substance ) what our knowledge is , as far as is now necessary . CHAP. XVIII . Of the promised seede of the Woman , and Treader upon the Serpent : and of Adams and Eves going forth out of Paradise , or the Garden in Eden . Also , Of the Curse of God , how he cursed the Earth for the sinne of Man. 1. * WEE will not concoct the meate in the mouth , and play with the mysteries , to write one thing , and confesse another with the mouth , to please the eare , as is used now adayes , where they cover themselves continually with a strange cloake , whereas all is nothing else but meere hypocrisie , appearance , and [ jugling ] or fighting with a shaddow ; The Spirit of God is not in such a one , but he is a Theefe and a Murtherer : and he useth his Pen for nothing else but his own Pride : if he had a power , then he would himselfe cast all away , though he should [ under a strange cover ] acknowledge it but with halfe a mouth : He is to speake freely out of the Abysse of his heart , and to write without a cover ; for Christ hath done away his covering [ or vayle ] and his loving countenance appeareth to the whole world , for a witnesse to all People . 2. Therefore let every one looke to it , and take heed of the appearing holy hypocrites and flatterers , for they are Antichrists ( and not Christs ) Ministers [ or servants ] ; for Antichrist hath set his foote upon the breadth of the Earth , and rideth upon the abominable devouring Beast , which is as Great as himselfe and indeed Greater : Therefore it is highly necessary , that every one feele [ or groape ] in his own bosom , and consider his heart how it is inclined , that he doe not deceive himselfe , and unknowne to himselfe , yeeld himselfe to be the [ servant or ] Minister of Antichrist , and fulfill that Prophesie ; for b he standeth now c in the light of the eyes : the time of his visitation is at hand : he shall be manifested in the light of the life . And beware of covetousnesse , for thou sha not enjoy it : for the wrath of the Beast breaketh the Mountaines and Hills to pieces : and thy covetousnesse will partake of the d fiercenesse , the time is neere . 3. Now when poore fallen Man ( viz. Adam and Eve ) stood thus ( in great feare , horrour , and trembling ) being fast bound with the bands of the Devill , and of Hell , in great scorne and shame before the Heaven and Paradise ; Then God the Father appeared to them , with his angry minde of the Abysse , into which they were fallen , and his most loving heart went ( forth through the Word of the Father ) in Adam and Eve , and e placed it selfe before the wrath , highly in the Gate of Mans life , and enlightened the poore soule againe , yet they could not comprehend it in the Essences of the soule : but received the Rayes of the Almighty Power , whereby Adam and Eve became f glad againe : and yet stood trembling ( by reason of the wrath [ or fierce horrour or grimnesse ] that was in them , and heard the sentence which God pronounced : for God said ( because thou hast eaten of the Tree whereof I told thee that thou shouldst not eate ) cursed be the ground for thy sake , with care thou shalt maintaine thy life thereon all thy life long , Thornes and Thistles shall it bring forth to thee : and thou shalt eate the hearb of the field , till thou become Earth againe , from whence thou wert taken : for thou art now Earth , and to Earth you shall returne againe . 4. Here now stand the great secrets ( which wee cannot see with g our earthly eyes ) wholly naked and plaine , and there is no vayle before it , onely wee are blinde to the kingdome of God , for God cursed the Earth and said , it should now beare Thornes and Thistles , and Man h should eate the fruit of the accursed Earth ; This indeed is a new thing . He allowed them not in Paradise , to eate of the earthly hearbs , but of the pleasant fruit . And if he had eaten of the hearbs of the fields , yet that which he had eaten , was heavenly ; and when the Lord cursed the Earth , then all became earthly : and the holy Element was withdrawne , and the fruit did grow in the issuing of the foure Elements , in the kindling of the fiercenesse , out of which Thornes and Thistles grew . 5. Wee must conceive , that there i was then a very pleasant habitation upon the Earth : for all the fruits did grow [ spring and bud ] out of the hidden Element ( through the fiercenesse of the foure Elements ) ; and although the foure Elements had also their fruits , yet Man should not , ( but the Beasts of the field should ) have eaten thereof : but now when the Lord cursed the Earth , then the Element withdrew from the roote of the Fruit ; ( for Gods cursing is nothing else , but his flying from a thing ) and thus Gods holinesse is flien from the roote of the fruit , and so the roote [ of the fruits ] remaineth in the foure Elements ; in the out-birth ; and Adam and Eve were also fallen k thereinto : and thus now like came to like : his body also was become earthly , and must turne to Earth againe . 6. But that God did say , Thou shalt turne to Earth from whence thou wert taken , that is also very true : but the understanding is [ hidden ] in the Word , and the earthly vayle hangeth before it , wee must looke under the vayle . For Adam was taken out of the earth , not out of the foure issuings of the Elements , [ but he was ] an Extract out of the Element , which qualified [ or mingled ] with the Earth : But when he fell into the foure Elements , then he became Earth , as also , fire , aire , and water : and now what should the Beastiall Man doe [ with ] the heavenly Paradisicall fruit , he could not l eate of it : and therefore God doth not cast his heavenly kingdome to beasts and swine , but it belongeth to Angels . 7. So also it is very cleere and manifest , that ( before the curse ) there grew such venomous [ or poysonous ] Thornes and Thistles , and poysonous fruits : and if God had not cursed the Earth ( from the [ one ] Element ) , then no Beast should have been so fierce and [ mischievous or ) evill ; for God said ; Let the Earth be cursed for thy sake . From whence now is also arisen the disobedience of the Beasts towards Man , and their wildnesse , [ or flying in their face ] as also , that they are so [ cruell ] fierce [ mischievous ] and evill , and that Man must hide himselfe from their fierce rage [ and fury ] whereas God ( in the Creation ) gave all into his power , all Beasts of the field should be in subjection under him , which now is cleane contrary : for Man is become a Wolfe to them [ in devouring the Beasts ] and they are [ like ] Lyons against him , and there is meere Enmity against one another : he can scarce order the tame Beasts , much lesse the wilde . 8. And wee are to know , that there was a great difference in the Beasts before the curse : for some ( viz. the tame ones ) were very neer a-kinne to the Element , with whom Man should have had joy and delight ; on the contrary , some ( viz. the wilde ones , which flie from Man ) [ were very neere a-kinne ] to the foure Elements : for the m causes of those wonders stuck wholly in the Essences , and they were very well knowne and seene in the light of the life in the knowledge of the n virgin : there is nothing so deepe that Man cannot search into , and see it most o assuredly , if he doe but put away the vayle , and look ( through the Tables p graven through ; ) with q Joshua , into the promised Land. 9. And God said ; In the sweat of thy r face , thou shalt eate thy Bread , till thou turne to Earth againe . Here now all is cleere [ and manifest ] in the light : for he had lost the heavenly fruit , which grew for him without labour [ or toyle of his ] ; and now he must dig and delve in the earth , and sow and plant , and so in the foure Elements must get fruit , in cares , labour , toyle and misery ; for while the Element or the vertue [ or power ] out of the Element , sprung forth through the Earth , there was so long , a continuall lasting roote to the fruit ; but when the Element ( by the curse ) withdrew , then the s congealed Death , frailty , and transitory fading , was in the roote , and they must now continually be t planted againe : Thus the turmoyling life of Man took beginning , wherein wee must now u bath our selves . 10. God could well have created creatures which should have managed the Beasts , [ so ] that Man might well have stayd ( in Paradise ) in the Angelicall forme : and besides that , there are already , in all the foure Elements , creatures without a soule ; God would well have laid the labour [ or charge ] ( of managing the Beasts ) , upon another generation which were also x earthly : But he saw well that Man would not stand , therefore instantly the burthen was laid upon him , as Moses also writeth of it . 11. But if God y would have had Beastiall Men , then he would have created them so in the beginning , and given them no Commandement ( neither should they have been tempted ) as indeed the Beasts have no z Law. 12. Therefore all Objections , which fall into Reason , are nothing else but the subtle contradictions [ or fallacies ] of the Devill , who would very faine maintaine , that God did will the Fall of Man : There are also Men , that dare to say , that God did will it : [ and say ] that he fitted the tongue of the Serpent to seduce Eve ; whose judgement is very justly upon themselves , because they [ offer to ] confirme the Devils word with lying , and [ goe about to ] make God a lyar . 13. 'T is very true , according to the first Principle ( viz. the Abysse of Hell ) he hath willed it : but that kingdome is not called God : there is yet another Principle and fast inclosure between ; but in the second Principle ( where God a appeareth ) he hath not willed it ; Indeed all is Gods : But the first Principle is the Band of Eternity , which maketh it selfe : from whence God the Father issueth forth from Eternity , into the second Principle ; and therein he generateth his Heart and Sonne [ from Eternity to Eternity ] and there the holy Ghost goeth forth from the Father and the Sonne , and not in the first [ Principle ] and Man is created for the second Principle . 14. And therefore also the Heart of the second Principle ( by himselfe ) hath new regenerated him [ Man ] ( out of the Band of the first Principle ) and delivered him from the harsh [ or wrathfull ] Band : and each [ Principle ] shall stand , to it selfe , in its own Eternity : And yet God alone is Lord and alone Almighty ; but the Eternall Band is Indissoluble , or else the Deity also would be dissoluble ; but now all must be to his honour , glory , and joy : and he is alone the Creator of all things : and all must stand [ naked ] before him : as the Scripture saith ; Thou shalt see , and rejoyce , when the wicked are recompenced ; whereas in the second Principle , there is no desire of revenge b at all : but in the sharpnesse of the breaking through out of the first [ Principle ] into the second , where the soule straineth through from the torment into the joy , there it rejoyceth that the c Driver ( who plagued [ and vexed ] it ) is imprisoned , and because now it is securely freed from him ; even as it is the joy of the Kingdome of Heaven , that the Devill ( in the first Principle ) is imprisoned , so that he cannot molest the Heaven any more , and kindle the habitation of the Element . 15. Therefore there is also very great Joy in Heaven , ( d for this world , ) because there is a Principle generated , so that the Devill can make no more use of the fierce wrath ( which he powred forth and kindled in the time of his Creation ) : but is imprisoned between the e two Principles , which are both Good. 16. Thus you must understand what it is [ or meaneth ] when the Scripture speaketh of revenging the ungodly , that there is joy in the Saints , at it ; for the fierce wrath [ or grimnesse ] and the source [ or torment ] of Hell is the f Joy of the Heaven : for if there were no source [ or paine ] , there would be g no flowing up [ or springing ] : but if the light cometh [ to be ] in the fierce [ austere , soure ] source , then there is meere Joy : and in the Darknesse there is a peculiar enmity in it selfe , and therein is the Eternall Worme generated . 17. Therefore wee must know , that ( God as he is all in all ) so where he is not ( in the love ) in the light , there he is ( in the darknesse ) in the fiercenesse , and source [ or torment ] ; for before the time of the Creation there was nothing but the source , and over it the Deity , which continueth in Eternity : there is no other ground : you [ can ] finde nothing more , therefore give over your deep searching , for it is the end of Nature . 18. Although such h Revelations , have been hidden [ or concealed ] from the beginning of the world ( yet because i it must now goe into its Ether , and into the breaking-through , ) therefore all standeth naked , whatsoever hath been hidden in Nature ; and there shall very great things ( which have been hidden ) be revealed : [ or manifested ] : and this k Mysterie is the break of Day . Therefore it is time to awake , for the awakening of the dead is neere at hand . 19. Now when God had pronounced his sentence upon Adam , and ordained the Treader upon the Serpent for him , for his comfort and assistance in his toyle and misery upon Earth , then he pronounced Eves [ sentence ] also , and established her perfectly to be a Woman of this world , and said to her ; Thou shalt beare Children with much paine , and thy will shall be in subjection to thy Husband [ or Man ] and he shall be thy Lord , and I will cause many paines to thee , when thou art conceived with childe . 20. And here it is as cleere as the Sunne , that it was not intended , that Man ( in the beginning ) should generate in such a manner , for it should all have been done without l paine , without Beastiall m impregnation , without a wife [ or Woman ] and without a Husband [ or Man ] . And therefore the Treader upon the Serpent was borne of a virgin , without the seede of Man : although now that [ also ] must be to be done in such a humane manner , yet that was to this end onely , that the Deity might enter into flesh , and [ so might ] generate the soule of flesh againe out of the dark flesh , out of Death into Life . But else , the Saviour [ or Champion ] is wholly the Virgins Sonne , and a virgin-minde , as the first Adam [ was ] in the Creation ; for you must earnestly and accurately [ consider and ] understand what manner of Person he is . 21. First , he is God , and is in the Father of Eternity , generated out of the Father of Eternity from Eternity , without beginning and end , out of the Depth of the Allmightinesse , out of the broken Gates of the Sharpnesse [ or Depths ] of God in the Joy , [ or habitation ] where the Father n attracteth the pleasant Joy in his Eternall will , whereby the will is impregnated , with the attracted vertue of the light , out of which impregnation , the Father o conceiveth the other [ or second ] will , to generate the vertue : and that conception [ or comprehension ] is his Word , which the Father speaketh ( out of the will , p before the will ) out of himselfe : and this speaking remaineth in the mouth of the Father , as q a comprehended word , with the second will : and the issue out of the spoken word ( which goeth forth out of the will through the Word ) is the Spirit ; and that which is spoken forth r before the will , is the Eternall wisdome of God , the virgin of the chastity . 22. For , God generateth nothing else but his Heart and Sonne , and will never generate any other thing out of himselfe . Therefore that which is spoken forth before [ or from ] the will , is a virgin of chastity , which never generateth any thing else neither : but shee discovereth her selfe ( in the Holy Ghost in infinitum [ infinitely ] in the Deepe of the wonders of the Allmightinesse , and openeth them : and shee hath the strong Fiat of God for an Instrument [ to work with ] , whereby shee createth and did create all in the beginning , and shee discovereth her selfe in all created things , so that ( by her ) the wonders of all things are brought to the Day-light . The strong Gate of the [ Incarnation or ] becoming Man , of Jesus Christ the Sonne of God. 23. And out of this Heart and Word of God the Father , ( with and through the chast virgin of God , of his wisdome of the Omniscience ) is proceeded , the Treader upon the Serpent , in and with the Word of the Promise of God the Father to Adam and Eve and their children , and hath Imaged [ or imprinted ] it selfe in Adam's and Eve's minde , and espoused it selfe in Eternity [ therein : ] and opened [ for ] the soule , the Gate to the Kingdome of Heaven : and hath with the chast ſ virgin , set it selfe in the Centre of the light of life , in the Gate of God , and hath given the virgin to the soule for a perpetuall Companion , from whence Man hath his skill and understanding , or else he could not have understanding : shee is the Gate of the t senses , and yet shee u leaveth the Counsell of the Starres , because the soule liveth in the source [ or quality ] of the Starres , and is too rough , [ crude or soure , ] and therefore shee cannot imprint , [ or unite ] her selfe with the soule , yet shee sheweth it the way of God ; But if the soule become a hellish Worme , then it withdraweth into her Gate , and standeth before God , before his Word and Heart . 24. But because the soule of Adam and Eve , ( and of all the children of Men ) were too rough , wilde , and too hard kindled from the first Principle , so that they had the source of Hell , in them , being inclined to all evill [ malice or mischiefe ] , therefore the Word and the Treader upon the Serpent did not so instantly Image [ or imprint ] it selfe in the soule of Adam , but stood opposite to the Kingdom of the Devill and of Hell , and [ against ] their poysonous Darts , in the minde , and ( in the Minde of those men which incline and yeeld themselves to the Treader upon the Serpent ) it breaketh the head of the Serpent , the Devill . 25. And so it was tried for a long time , whether it were possible that Man should be recovered this way , so that he might yeeld himselfe wholly to God , that the soule might be borne in the Word and at last stand before God : yet all was in vaine , the kindled soule could not stand , but there came to be Man-slayers and Murtherers , also self-willed people , in meere lechery and unchastity of the flesh : also aspiring in state , pride , and domineering , according to the x Regiment of the Starres and Elements : that driveth the body and soule of Man at all times : and there were but few that did cleave to the Word of God. 26. Then God sent the Deluge [ or Flood ] upon the whole world , and drowned all flesh , except Noah , who did cleave to the Word of God , he ( and his sonnes and their wives ) were preserved : and so the world was tryed whether it would be afraid of the horrible judgement , and cleave to the Word , but it was all in vaine . Then God chose to himselfe the Generation of Sem , ( which did cleave to the Word ) that so he might erect a light and office of Preaching , that the world might learne from them . But all availed nothing : the Starres ruled Men according to their source [ or quality ] in meere covetousnesse , unchastity , and pride ; which was indeed so very great that they purposed to build a Tower , whose top should reach to Heaven : such blinde people they were as to the kingdome of God. 27. And then God confounded their Language : that they might yet see that they had onely confounded senses [ or thoughts , ] and should turne them to God : that they also might see that they did not understand the Language of the Saints [ or holy people , ] of the stock of Sem : and that they must be scattered abroad over the whole world , so that a holy seede might be preserved , and that all might not perish ; but it availed not , they were wicked . 28. Then God ( out of the fiercenesse of the first Principle ) burnt Sodom and Gomorrah , those five kingdomes , with fire , for a Terrour : but it availed not , sinne grew like a greene Branch . And then God promised the chosen Generation , that if they would walke before him , he would blesse them as the Starres of Heaven , and make them so great [ that they should not be numbered ] and yet there were still among them evill Birds hatched . And then God brought them into a strange Land , and prospered them , to try whether they would acknowledge his goodnesse , and depend on him , but they were yet worse . 29. Then God did stirre up a Prophet among them , ( even Moses ) who gave them Lawes , and sharp Doctrines , as Nature y required : and these were given them ( through the Spirit of the z great world ) in zeale , in the fire . Yet seeing they would live still in the roughnesse , therefore they were tryed [ or tempted to see ] whether they would live in the Father ; and God gave them Bread from Heaven , and fed them forty yeares , to try what manner of people they would be , and whether they would by any meanes be brought to cleave to God : he gave them Ordinances and Customes [ to observe ] in meats and drinks , and also a Priestly Order , with heavy and hard precepts and punishments which he published also to them ; but it availed not , they were onely wicked , and walked in the Dominion [ or Regiment ] of the Starres , and yet far worse [ they walked ] altogether according to the wrathfulnesse of Hell. 30. And there is a great matter for us to see in the severall Meats which God forbad them , especially Swines flesh , whose source [ quality or property ] will not subsist in the fire , but affordeth onely a stinck : and so it doth also in the fire of the soule ( which reacheth [ or stirreth ] the Originality of the first Principle ) from whence the first Principle ( in the soule ) stincketh [ or maketh a stinck ] , which is a contrary to the Word , and the noble virgin , and it maketh the Gates of the breaking through [ into the light ] swelled [ thick , misty , fumy ] and dark ; for the soule is also a fire , which burneth : and if it receive such a b source [ quality or property ] then that darkeneth it the more , and burneth in the vapour , like a flash [ of lightening ] , as may be seene in the fat of swine : for which cause God did forbid it them . 31. And there was no other cause of their employment about offering sacrifice , than because Man was earthly : and so the Word standing neere the soule in the Gate of the light of life , c he heard their Prayers , through the earthly source [ quality or property ] of their smells , [ d or Incense ] , and so they had a token in the fire , that their prayer was acceptable to God : as may be seene in many places in Moses , which shall be expounded in its due place . 32. And there is a very great matter to be seene in Moses , concerning his e brightened face ; where it was tryed whether it were possible that the soule could be ransomed , by the Fathers clarity [ or brightnesse ] in the fire , if they did live in his Law , which was sharp and consuming , and a great piercing to the soule ; but it was in vaine , it might not be . 33. And there the noble virgin ( in the Spirit of the Prophets ) did f point at the seede of the Woman , at his Incarnation [ or becoming Man ] , his suffering and dying for the poore soule of Man , that it might be delivered from the Eternall Death , and be regenerated anew , in the Sonne of the virgin : which was done after three thousand nine hundred and seventy yeares : and then the Word of the Promise , which God promised to Adam and Eve in the Paradise in the Garden of Eden , when they fell into sinne , ( and which Imaged [ or imprinted ] it selfe in the Centre of the life , through which all Men that come to God are justified ) became Man. 34. It continued a long time in the Covenant of Circumcision , ( in the life and light of the Father ) with the shadows and types of the Incarnation of the Sonne : But these could not g reach the earnestnesse , of the coming againe of the body out of the grave : But the Word must become Man , if Man must rise againe out of the grave . It [ the Covenant ] ransomed the soule indeed , so that it could stand before the Father ( in the Gate of the corruptibility ) in the fire of the sharpnesse , but not in the pleasant Joy , before the light of the holy Trinity ; and besides it could not bring the new body forth out of the Element , for it was defiled too much with sinne . 35. Thus in that fore-mentioned yeare , the Angel Gabriel came , being sent of God the Father to Nazareth , to a poore ( yet chast and modest ) virgin , called Mary , ( her name signifieth plainly in the Language of Nature , A Redemption out of the valley of misery : and though it be plaine , that wee are not borne of the h High Schooles , with i many Languages , yet wee have the Language of Nature in our Schoole of Wonders [ or Miracles ] fixed [ stedfast or perfect , ] which the k Master of Art , in his Pontificalibus , will not beleeve ) and he Greeted her l through God , and brought the Eternall m Command of the Father , out of his will , and said to her ; n Haile , full of grace , the Lord is with thee thou blessed among Women : And when shee looked upon him , shee was terrified at his saying , and [ considered ] in her thoughts what manner of salutation this was . And the Angel said to her , feare not Mary , thou hast found Grace with God , behold , thou shalt o conceive in thy womb [ or body ] and beare a sonne , whose name thou shalt call Jesus , he shall be great , and be called the sonne of the most High , and God the LORD will give unto him the Throne of his Father David , and he shall be King over the house of Jacob Eternally , and of his Kingdome there will be no end . Then said Mary to the Angel , How shall that come to passe , since I know not a Man ? And the Angel answered to her and said ; the Holy Ghost will come upon thee , and the vertue [ or power ] of the most High will overshadow thee , therefore also that holy One , that shall be borne of thee , shall be called the Sonne of God. Then said Mary , Behold ! I am the Handmaid of the Lord , let it be done to mee as thou hast said ; and the Angel departed from her . Now when this Command [ or Message ] from God the Father came , then the nature of the spirit of the soule in Mary was astonished , as the Text saith : for p it was stirred by a precious Guest , who went into a wonderfull Lodging [ or lnne ] . 36. But the Reader must not here understand it , as if the word , for this Incarnation , at this time did first come down , out of the highest Heaven above the Starres , hither beneath , and became Man , as the world teacheth in blindnesse : No , but the Word , which God spake in Paradise to Adam and Eve , concerning the Treader upon the Serpent , ( which Imaged [ or imprinted ] it selfe in the doore of the light of life , q standing in the Centre of the Gate of Heaven , and waiting perceptably in the mindes of the holy Men , even till this time ) that same Word is become Man ; and that same Divine Word , is againe entred into the virgin of the Divine Wisdome , which was given to the soule of Adam r neere the Word , to be a light , and a ſ handmaid , as to the Word . 37. And the will of the Heart of God in the Father , is from the Heart entred into the will of the Wisdome , before the Father , into an Eternall t contract ; and the same virgin of the Wisdome of God , in the Word of God , hath in the bosom of the virgin Mary , given it selfe into her virgin-Matrix , and united it selfe , as a propriety , not to depart in Eternity ; [ you must ] understand , into the Essences , and into the Tincture of the Element , which is pure and undefiled before God : in that , the Heart of God is become an Angelicall Man , as Adam was in the Creation ; and the going forth out of the Heart of God , with the whole fulnesse of the Deity ( out of which also the holy Ghost [ or Spirit ] of God , and out of the Spirit the virgin , goeth forth ) maketh this high Angelicall Image greater than Adam , or ever any Angel was : for it is the blessing , and the might of all things , which are in the Father Eternally . 38. For the Word ( by its being given into the Element , into the virgin-Matrix ) is not severed from the Father : but it continueth eternally in the Father , and it is ( in the Heaven of the Element ) every where present : into which [ Element ] the same [ word ] is entred , and is become a new creature in Man : which [ new creature ] is called God. And you must here very highly and accurately understand , that this new creature in the holy Element , is not generated of the flesh and bloud of the virgin ; but of God , out of the Element , in a totall fullnesse , and union u of the holy Trinity : which [ creature ] continueth with totall fullnesse without x ending , therein eternally : which [ creature ] every where , filleth all , in all the Gates of the holinesse , whose depth hath no ground , and is without number , [ measure ] and Name . 39. Yet you must know , that the corporeity of the Element of this creature is y inferiour to the Deity : for the Deity is Spirit : and the Element is generated out of the Word from Eternity : and the Lord entered into the servant , at which all the Angels in Heaven doe wonder : and it is the greatest wonder , that is done from Eternity , for it is against Nature : and that may [ indeed rightly ] be [ called ] Love. 40. And after that this high Princely Angelicall Creature ( in the twinckling of an eye ) in the Word and Holy Ghost ( in the Holy Element ) was figured [ fashioned , formed , or made ] a selfe subsisting creature ( with perfect life and light ) in the Word : then also ( in the same twinckling of an eye ) the foure Elements ( with the Dominion of the Sunne and Starres ) in the Tincture of the bloud , together with the bloud and all humane Essences ( which were in the body of the virgin Mary ) in her Matrix ( according to the Counsell of God ) in the Element , z received the creature , wholly and properly , as one [ onely ] Creature , and not two . 41. And the holy [ pure ] Element of the Heaven ( which incloseth the Deity ) that was the Limbus ( or the Masculine seede ) to this creature : and the Holy Ghost , with the holy Fiat , in the virgin of the Divine Wisdome , was the Master-Builder , and the first beginner ; and every Regiment , built its own ( in its own Centre ) therein . 42. The Holy Spirit of God , built the formation in the wisdome of the virgin ( in the [ holy ] Element , in its Centre of the Heaven ) even the highly worthy Princely and Angelicall formation : and the Regiment of the Starres and Elements of this world , formed the outward Man ( wholly , with all Essences of our humane bodies , ) with a naturall body and soule ( wholly like us ) in one onely Person . 43. And yet every forme hath its own height , source , [ or quality ] and perception : and [ yet ] the Divine [ source ] hath not so mixed , that thereby ] it is the lesse : but what it was , that it continueth to be : and that which it was not , that it is , without severing from the Divine substance ; and the Word did abide in the Father : and the naturall humanity , in this world , in the bosom of the virgin Mary . Of the three Regions of the [ Incarnation or ] becoming Man ; the forming [ or Imaging ] of the Lord Jesus Christ . 44. The forming of this highly worthy Person is severally [ done ] ; first there is the Word , or the Deity : which hath had its forming from Eternity in the Father : and assumed in the becoming Man no other forming [ or Image ] , but continued in the Father , as it was from Eternity , in its seate . 45. The second forming is done naturally , in the same time of the Angel Gabriels Greeting , when the virgin said to the Angel , Let it be done unto mee as thou hast said : in the performance of the same word , the Imaging [ or forming ] in the a Element was done , which [ Image ] was like the first Adam before the Fall : which then should have generated such an Angelicall creature out of himselfe : and the whole Propagation of the Angelicall Men [ should have been ] so ; and that he could not doe now , because he had entred into the Spirit of this world ; and therefore there must be such a virgin-like creature , borne in the Earthly virgin , and bring the earthly virgin ( with her brethren and sisters ) out of the earthlinesse againe into the [ pure ] Element ( before God ) through himselfe . And this forming [ or Imaging ] is done in the twinckling of an eye , wholly and perfectly without any defect : and there is nothing at all happened to it the more , with the length of time . 46. And the third forming was together in the same twinckling of an eye , with the other formings also at once ( out of the [ pure ] Element , ) produced ( just as if an earthly seede were sowen , out of which a whole childe springeth sorth ) and took its beginning naturally : and the new creature ( in perfection of the Element ) was the Masculine seede of the earthly Man , which the earthly Matrix of the virgin , conceived in the bosom of the virgin Mary ; yet the earthlinesse defiled not the Limbus of the New Creature in the holy Element : for the word of the Deity ( which was the mark of the limit of seperation ) did hinder that . 47. And the Angelicall Image , as to the Limbus of the [ holy pure ] Element , came naturally to be flesh and bloud , with the infecting and figuring of all naturall Regions of humane members , as all the children of Men : and attained his naturall soule in b the beginning of the third Moneth , as all other children of Adam : which hath its ground out of the first Principle : and hath raised up its Throne and seate , into the Divine Element , into the Joy [ or habitation ] wherein it sat ( in the Creation ) in Adam ; and there hath attained its Princely Throne ( in the Kingdome of Heaven , before God ) again , out of which it was gone forth , with sinne , in Adam . 48. And thither the second Adam , ( with his becoming Man ) brought it in againe , and [ there ] ( as a loving childe ) was bound up , with the Word of God , in love and righteousnesse . And there the new creature ( out of the Element ) came to be the body of the soule . For in the new Creature of the Limbus of God , the soule was holy : and the Earthly Essences ( out of flesh and bloud ) clave to it , in the time of the earthly body : which [ Essences ] Christ ( when his soule with the new creature went into Death ) left in Death : and ( with the new body in the naturall soule ) arose from Death , and triumphed over Death : as hereafter you shall see the wonders concerning the Death and Resurrection of Christ . 49. But that the soule of Christ , could be generated both in the new , and also in the old earthly creature : is because the Gate of the soule in the first Principle , standeth in the source [ or quality ] of the Eternity , and reacheth into the Deep Gate of the Eternity , in the Fathers Originall will , wherewith he breaketh open the Gate of the Deep , and shineth [ or appeareth ] in the Eternall Light. 50 Now then as the Word of God is in the Father , and goeth forth out of the Father into the [ pure ] Element , and that the same Word was given to Man againe in the Fall , ( from out of the [ holy ] Element , through the voyce of the Father , with the promise of th Treader upon the Serpent ) out of Grace , in the Centre of the light of life ; so the naturall soule of Christ , with its first kindling in its Centre of the light of life ( where the Word , with the consent of the virgin Mary had set it selfe , by the Word in the Father of Eternity ) received the Principle of the Father in the Light. 51. Thus Christ ( c according to this forme ) was the naturall Eternall Sonne of God the Father : and the soule of Christ ( in the Word ) was a selfe subsisting naturall Person in the Holy Trinity . 52. And there is in the Depth of the Deity , no such wonderfull Person more , as this Christ is : which the Prophet Isaiah calleth ( in the Spirit highly knowne by him ) Wonderfull , Power [ or vertue , Champion or ] Saviour , Eternall Father , and Prince of Peace : whose Dominion is great , and upon his shoulders ; d understand [ upon ] the creatures of the Element . 53. And the second Birth of the soule of Christ , stood in the naturall propagation , like [ the soules of ] all men : for he also as well [ as other Men ] was in six Moneths wholly figured [ framed or formed ] , with a naturall body and soule , with all the Gates of the Minde and senses ; the soule in the first Principle , and the body in the third Principle , and then Christ ( the true breaker through ) continued standing in the second Principle , in the Kingdome of God : and after nine Moneths was borne a Man , out of the body [ or womb ] of the virgin Mary , and wee saw his Glory as the Glory of the onely begotten Sonne of God the Father . 54. And here the light shone in the Darknesse of the naturall outward body : as Saint John witnesseth ; He came into [ or to ] his own , and his own received him not for they knew him not : but those which received him , [ to them ] he gave the might to be the children of God : and they were through him begotten to the Kingdome of Heaven : for his is the Kingdome , the [ Power or ] Might , and Glory in Eternity , Amen . 55. Thus consider heere thou beloved Minde , thou shalt heere finde the e roote , whereby Men ( before the f Birth of Christ ) entered into salvation : if you understand this writing aright ( as the same is knowne , by the Author , in the Grace of God ) then you understand all whatsoever Moses and the Prophets have written : as also all whatsoever the Mouth of Christ hath taught and spoken , thou hast no need of any g Maske or Spectacles about it : that knowledge needeth not to be h confirmed by the Antichristian Throne [ or Stoole ] , who saith , The Divine Ordinances must be established by his Sea or Throne , and whatsoever Men must teach and beleeve , [ as if ] i he could not erre . 56. The light of Nature sheweth us now ( in the love of God ) cleane another Throne , which God the Father with his Sonne Jesus Christ hath established : the same is the Eternall k Throne in [ or of ] Grace , where our soule may be new Regenerated , and not in the Antichristian Throne : that is nothing else but the Throne of Babell the Confusion , where he may continue to be the Ape of Christ upon Earth with his brave l Hood : where of late wee saw a young Lad [ Disciple or Scholler ] who pluckt the Pearle from his m Hatband , and his Hatband broke : and then he became as another Earthly Man , and none saluted [ reverenced or regarded ] him . The difference [ or Distinction ] between the virgin Mary , and her Son JESUS CHRIST . The Earnest and true Gate of Christian Religion , and of the Articles of Beliefe , earnestly to be considered for Mans salvation-sake , and because of the inventions and opinions of Hereticks and Schismaticks , forged by the confused Babell of Antichrist . The high and deep Gate of the Aurara and Day-spring in the Roote of the Lilly. 57. The Mysterium [ or Mystery ] which wee knew not before , meeteth us , nor did wee know the Ground of it ; neither did wee ever esteeme our selves worthy of such a Revelation ; but seeing it appeareth unto us of Grace , through the Mercy of the Gracious Sonne of God , our Lord Jesus Christ , therefore wee must not be so Lazy , but Labour in the Garden of the Lilly , in love to our Neighbour , and for the sake of the Children of Hope , especially for the sake of the poore sick Lazarus , who lieth wounded in Babell : who ( after his painfull sicknesse ) shall be healed , e in the smell of the Lilly : and when he shall begin to goe out from Babell , wee will set a Roote before him in Hebron , which shall afford him strength , to get quite out of f Babell for his health . 58. For the virgin [ the wisdome of God ] hath graciously bestowed a Rose upon us , of which wee will write in such words as wee behold in that Wonder , and wee cannot [ write ] otherwayes , but our Pen is broken , and the Rose taken from us , and then wee are as wee were before the time [ of our knowledge ] : whereas yet the Rose standeth in the Centre of Paradise , in the hand of the virgin , which shee reacheth forth to us , in the same place , where shee came to us in the Gate of the Deepe , and proffered us her love : when wee lay on the Mountaine towards the g North , in the strife and storme before Babell , which [ virgin ] our Earthly Man hath never seene nor knowne . 59. Therefore wee write out of a Schoole wherein the earthly body ( with its h senses ) never studied , nor never learned the A , B , C ; for in the Rose of the virgin wee learned that A , B , C , which we supposed wee could have learned from the i thoughts of the Minde : but that could not be , they were too rough , and too dark , they could not comprehend it : and therefore the earthly body must not learne in this Schoole : and its tongue cannot raise it selfe up to it ; for the minde of this Schoole stood hidden in the Gate of the Deepe , in the Centre : therefore wee ought not to boast of this Schoole at all ; for it is not the proper one of the senses [ or thoughts ] and minde of the earthly Man ; and if wee goe forth from the Centre of the noble virgin , then wee know as little from this Schoole as others : just as it was with Adam when he went out of the Paradise of God , into the sleepe of being overcome , then at his awaking in this world , he knew no more of Paradise , and he knew his loving k virgin no more . 60. Therefore wee have no ability , might , nor understanding ( in our earthly Will ) to teach of the Wonders of God , wee understand nothing thereof , according to our in-bred nature : and none ought to require any thing from our owne will , for wee have nothing [ in it ] . 61. But the Spirit l intimateth ; that if you shall goe out from Babell into the meeknesse of Jesus Christ , then the Spirit in Hebron will give you Teachers with great power , at whose Power the Elements will tremble , and the m Gates of the Deep flie open : and thou shalt goe out from Lazarus his sicknesses [ and sores ] through the word and wonders of these men , for the time is neere , the Bridegroom cometh [ to fetch home his Bride . ] 62. And now if wee consider in our own Reason , and ( in the consideration of our high knowledge ) look upon what the world at Babell , hath introduced in this high Article [ of Prayer ] whereof wee are about to treate ; in that Antichrist hath set himselfe therein , and shewed his great n Power therein ; then our Reason might well keepe us back , because of the great sting and danger that might befall us from the fierce wrath of Antichrist : But seeing it appeareth to us without our knowledge , therefore wee will rather obey the voice of God , than the earthly feare , in hope to be recompenced . And though it should happen that Antichrist should destroy our earthly body , ( which yet standeth in the permission of God , which wee must not withstand ) yet wee will more highly esteeme that which is to come , than that which is transitory , which [ things to come ] if wee attaine them , are our true Native Countrey , out of which wee ( in Adam ) are gone forth : and the Spirit inviteth all mens attention before this Glasse . 63. Hitherto the honour of Invocation [ or worship ] hath been done and afforded to the virgin Mary and other Saints [ or holy People ] that have been here [ in this life ] ; whereas yet ( in the ground of the light of Nature ) this Command or Law was not knowne at all , and it is most highly necessary to be knowne , that the ground thereof hath been taken in the confused Babell , when men were weary of the poore Christ , who in this world had not whereon to lay his Head : then they did as Israel with Moses , who made themselves a Calfe to be their God , and said ; Behold , Israel , these are thy Gods , which brought thee out of the land of Egypt ; and they made a calvish worship of God , for their voluptuous life ; and looked no more after Moses , but they said ; Wee know not what is become of this man Moses : and they said to Aaron , Make thou us Gods which may goe before us : and he made them the Calfe ; but when Moses came and saw it , then he was wrath , and took the Tables of God , and brake them , and threw them away , and said : Hearken , yee that belong unto the Lord , Gird every Man his sword to his side , and slay his brother , the worshippers of the Calfe . 64. In such a forme [ or condition ] also is the confused Babell ( in the kingdome of Christ upon Earth ) in the blind earnestnesse of mans own reason : where men seek Christ in the o kingdome of this world : whereby they could not finde him , as Israel [ could not finde ] Moses , while he was on the Mount. And thereupon they have made other Gods ( to [ goe before ] them ) : and [ have instituted and set up ] their Divine-service [ or worship ] of God , with the richest [ and costliest Ornaments ] and holy shew : and they continually say [ in their minde ] Wee know not what is become of this Jesus , for he is gone from us : wee will erect a Divine-service for him in our Countrey , and wee will make merry at it , and that shall be done according to our own will and pleasure , that wee may be rich and fat with it , and refresh our selves fully with this Jesus . 65. Are wee not Lords in his Kingdome ? And being in his Ministry [ service or worship ] wee are the most holy and best , who may compare himselfe with us ? He is ascended into Heaven , and he hath given us his Dominion on Earth : The Keyes of Peter , he must be [ Deputy , Viceroy , Vicar , or ] Keeper of the City , and those he hath left us to [ open ] the Kingdome of Heaven , and of Hell : who will take them away from us : we can get into Heaven well enough though wee be evill , it matters not , wee have the Keys that can open it : wee are Priests in Power [ or Ministers having Authority ] , wee will set those in that make much of us [ fatten us ] and give much to our Kingdome ; and then the Christian Church will be in great honour , [ glory , and esteeme ] ; when they so highly honour her Ministers [ or servants ] that will well please our Lord [ and Master ] : where is there such a Kingdome as we have : should not that [ Kingdome ] he crowned with the p gloriousest Crowne of this world , and should not all bend and croutch before it ? 66. Yes , indeed say they , wee our selves confesse that wee are evill wicked Men , but this q Order maketh us holy ; our Office is holy , wee are the true Ministers of Christ in his service ; and although wee be evill [ meere naturall wicked carnall ] Men , yet our Office remaineth holy : and the highest dignity is due to us for our Office sake . As Aaron ( with his worship of the Calfe ) must be called holy in his Office : and although they forgat Moses , and rose up ( r from eating and drinking ) to dance and to play , and so also Aaron must be highly honoured [ and reverenced ] for his Ministry or service to the Calfe . 67. But that the Kingdome of Christ on Earth in Babell might stand in great earnest [ zeale ] they say , wee will ordaine a holy Divine service [ and worship of God ] that may be divers [ or seperated and set apart ] from the world , and procure there , that our Lawes may be in force [ and put in execution by them ] : wee will impose great fasting Dayes and holy Dayes of feasting , that the world also may have a looking Glasse of Holinesse , and highly honour and reverence us , and acknowledge that our Ministry [ or worship ] which wee performe [ when wee pray ] before God , is holy ; wee must be the Holy Priests of God , whosoever judgeth otherwise , wee will condemne them : and wee doe right in it , and doe God good service by it . For though an Angel should come from Heaven , and preach any other Doctrine than wee , he is accursed , as Paul saith . 68. Whatsoever wee have ſ ordained at the Convention of the Chiefe Fathers , [ Rulers , Elders , or Presbyters ] with the whole consent of our Concilium [ or Councell ] that is holy ; for it is written , Thou shalt not curse the chiefe [ or Ruler ] of thy People . And when our hearts ( before the light of Nature ) t condemne us , or that wee must stand ashamed of our selves before God , and acknowledge our selves great sinners ) then wee will invocate the Holy Mother of Christ , and his Disciples , that they may pray for us , that so our sinnes may not be knowne : when wee goe in Pilgrimage ( to honour them ) and performe divine service , or worship , then shee will make intercession , and speake to her Sonne for us , and pray for us , so that wee may thus ( in her service ) be holy : and although wee stick continually in Beastiall lechery , selfe-honour , and voluptuousnesse , yet that is no matter ; wee have the Keys of Peter ; and the Mother of Christ for our Assistance . 69. [ Thus it is with the holy Priests ] as it was not Israels meaning ( in Moses ) concerning the Calfe , to acknowledge it for a God , and to account it for the true God : because they knew that [ the Calfe ] was Gold : and that the true God had made himselfe knowne to be otherwise : and also they had good experience [ of the true God ] by the wonders [ which were wrought ] before Pharaoh ; but they would thereby worship and reverence the absent God , and make a remembrance and worship of God for themselves ; As King Jeroboam with his Calfe-worship : where yet the honour must be u done to the true God. 70. And as Jeroboams Calves were an abomination to God ( which he yet with earnest zeale set up to serve the true God thereby , onely , that he might but preserve his worldly Kingdome , that the People might not fall from him , when they were to goe up to Jerusalem to offer sacrifice ) and God rejected him and his whole house for it : and as Moses came ( in wrath ) because of their Divine service before the Calfe , and brake the Tables of the Divine Law , and took his sword : and one brother must slay the other , because of their abominations and sinnes of false worshipping of God ; so also ( thou blind world in Babell of confusion ) seeing thou art fallen away from the every where present , all knowing , all-seeing , all hearing , all smelling , and all-feeling Heart Jesus Christ , and set upon thy own conceited wayes , and doest not desire , to see the gracious countenance it self of Jesus Christ : and wilt not lay aside thy shame and whoredome , thy appearing shew of holinesse or hypocrisie , thy selfe conceited willfull pride , might , authority , pomp and state ; but livest in thy invented holinesse , for thy pleasure , in covetousnesse , gourmundizing , gluttony , and drunkennesse , and in meere exalting of thy selfe in honour ; therefore the second Moses ( which was promised by the first , and which Men should heare ) hath broken the Tables of his Law ( whereupon his precious x Incarnation , suffering Death , Resurrection , and entring into Heaven , stood ) and hath stopt their entring into thy eares : and he hath sent thee strong delusions ( out of the spirit of thy own invented shew-holinesse ) as Saint Paul saith : so that thou beleevest the Spirit of lying , and livest according to thy fleshly lust : that so thy own invented shew-holinesse with thy false Key ( which doth not open the suffering and dying of Jesus Christ in his Death ) doth deceive thy selfe . 71. For thou art not entered into the Father by the intercession of men ; but by the precious Incarnation of Jesus Christ , and if thou doest not instantly turne in the last voyce of Gods call ( whereas many of you have been much called ) and goe out from Babell ; then Moses standeth in wrath , and saith , Gird every one his sword to his side , and slay his brother in Babell : and so thou destroyest thy selfe : for the Spirit of thy own mouth will destroy thy selfe ; so that thou shalt be no more called Babell , but fiercenesse , wrath and sword within thy selfe , which will consume thee , and not spare : for thou murtherest thy selfe , thou great wonder of the world . 72. O how have all the Prophets written of thee : and yet thou knewest not thy selfe ; thou ridest so upon thy fatt pamperest Beast : and that riding pleaseth thee so well , that thou wilt rather goe to the Devill into the Abysse of Hell , than that thou wilt light off thy Beast . What shall become of thee then thou blind Babell ? doe but yet light off from thy great ugly Beast [ which indeed is ] thy might , pomp , state , and pride ; behold ! thy Bridegroom cometh , and reacheth forth his hand to thee , and would lead thee out of Babell . 73. Did not he walke on foote upon earth ? He did not ride so ; He had not whereon to lay his head : what kingdome doe you build for him ? Where is the place of his Rest ? Doth he not rest in thy Armes ? Wherefore doest thou not embrace him ? Is he [ according to thy Reason ] too poore in this world , yet he is rich in Heaven ; who wilt thou send to him , to be reconciled to thee ? The Mother of Jesus ? O no , that will not availe : he doth not stand behinde thee and absolve thy wickednesse , for thy inclination of falshood : He knoweth not thy y Letters which thou sendest to him by the Saints , who are in the still Rest before him in the heavenly Element . 74. The Spirit of their soules is in the stillnesse , in the still habitation before God : it doth not let thy rough sinnes come into it to sleepe upon them , but its Imagination and whole will , standeth directly bent into the Heart of God , and the z Spirit of the first Principle of its originall source sayth ; Lord , when avengest thou our Bloud ? And the meeknesse of Jesus Christ saith ; Rest in the stillnesse , till thy Brethren also come to thee , who shall be slaine in Babell for the witnesse of Jesus . 75. a They make no intercession for thee : neither doth it availe any thing : for thou must be Regenerated anew , through earnest sorrow and repentance : thou must light downe from off thy Beast , and must goe on foote with Christ over the Brooke Kidron , into his sufferings and Death : and through him thou must rise againe out of his Grave ; thou thy selfe must come to this : another cannot save thee : thou must enter into the Birth of Jesus Christ , and with him , be conceived by the Holy Ghost : thy soule must in the Word , and in the New Man Christ , in the [ one Eternall ] Element , be borne [ or brought forth ] out of the foure Elements , into the water of the Element of Eternall Life ; thy Antichristian fained Fables help thee not ; for it is said , such b beliefe as a People have , such a God also they have to blesse them . 76. But that thy c Predecessours after their Death have d appeared in Deeds of Wonder ( upon which thou buildest ) that was caused by the Faith of the Living , and their e Imaging in [ or impresse upon ] their Tincture , which is so strong that it can remove Mountaines : An evill Faith also ( if it be strong ) can ( in the first Principle ) stirre up Wonders , as may be seene by f Incantation , and by the wicked shewers of signes before Pharaoh : g as they beleeved , so it was done . 77. And while the Faith of the Living [ at the time of thy forefathers ] was yet somewhat good and pure ( [ as ] to the kingdome of God ) still , ( and they did not seek their Bellies and pomp [ as they doe now ] ) therefore their Faith [ or Beliefe ] pierced into the Heaven , into the [ pure ] Element , to the Saints [ or holy soules ] : who thus did also naturally appeare with Works of Wonders [ or Miracles ] to the Living Saints ( in their Element ) in the strong Faith , which [ Works of Wonder ] were onely comprehended [ or taken hold of ] in the Faith , and that h not imparted to the ungodly . 78. For one Tincture caught hold of the other : so that the Saints [ departed , ] ( in the Element ) became longing after the strong faith : especially those [ Saints departed ] that on Earth had turned many to Righteousnesse , for as every ones works of Faith follow after them : so also their will to turne more Men still , followeth after them ; and therefore one Faith ( in the Tincture of the Holy Element ) caught the other , and so [ Miracles , or ] Works of Wonder , were done at the Memorialls of the Saints ; this God permitted for the Heathens sakes , that they might see , that the Saints that were slaine , [ or departed ] were in God , and that there was another i life after this , that they should turne and be converted , and therefore God suffered these works of wonder to be done . 79. But in the Ground of the Originality , it is not so , that one that is departed hath power to help one that is living , into the kingdome of Heaven : or that they should undertake to bring and report the miseries of the living , before God , and pray for them ; for that were a great disrespect to the Heart of God , which without intercession or their prayer , powreth forth his Mercy over all Men with stretched out Armes : and his voyce is never any other than onely thus : Come yee all to mee , yee hungry and thirsty , and I will refresh you , Matth. 11. He said , Come to mee , I will doe it willingly . Also , It is delight to mee , to doe well to the Children of Men. 80. Who is it that will presume to undertake , to stand before the source [ or spring ] of the Mercifulnesse , and make intercession [ or pray ] for one that invocateth them ? As if the Love in the Heart of God were dead , and did not desire to helpe those that call to him , whereas his Armes continually without end stand stretched out , to help all those that turne to him with their whole Heart . 81. Thou wicked Antichrist , thou sayest , that faith alone doth not justifie the soule , but thy invented works , ( for thy avarice or covetousnesse ) these must doe the Deed : wherein wilt thou be regenerated ? in thy Mausim ? [ or Belly-God , ] or through the Birth of Jesus Christ ? Which is neerest of all to the Deity ? thy works passe away , and follow thee , in the shadow ; yet the soule hath no need of any shadow ; but it must be earnest : it must enter in through the Gates of the Deepe , and must passe through the Centre of the [ grimme ] fiercenesse of Death , through the wrath of the Eternall Band , to the meeke Incarnation of Jesus Christ , and become a member of the body of Christ , and receive of his fulnesse , and live therein ; his Death must be thy Death : his Essences must flow in thee : and thou must live in his source , [ property or vertue ] : thus thou must be regenerated anew in him , if thou wilt stand before his Father : else nothing will help : if there had been any thing in the whole depth of the Deity , that could have helped , God would have bestowed it upon Adam , and would not have let his Heart , ( against the course of Nature ) to become Man. But there was no Counsell [ or Remedy ) , neither in Heaven , not in this world , except God did become Man. Therefore be thou in earnest and doe not seeke by-wayes to Babell . 82. God indeed ( in former times ) permitted much ( for the conversion-sake of the Heathen ) : but he hath not ordained the Antichrist to be so ( in his Covetousnesse , Ordinances [ or Lawes ] and brabble in their Councells : ) where Men have stopped the mouth of the Spirit of God , that it should speak no more : but that the k Spirit of this world should speake , and build a Kingdome of Heaven , upon Earth , in Lawes , Disputations , and great talkings ; and therefore that Kingdome of Heaven , upon earth , must be bound up with precious Oaths or Covenants , ( because it stood not in the Liberty of the Holy Ghost ) that so it might be fatt and lusty , great and wanton , and never be broken . But it is come to be a Babell of Confusion thereby ; and in the Confusion it breaketh [ or destroyeth ] it selfe . 83. If now thou wilt behold the virgin Mary , with her Sonne Jesus Christ , then thou shalt finde that shee hath been justified and saved through her Sonne : although shee is come into great Perfection , as a l Bright Morning Starre , above other Starres : and therefore also the Angel called her blessed among Women , and said ; The Lord is with thee : But shee hath not the Divine Omnipotence . 84. For the Word ( which God promised in the Garden of Eden ) sprung [ and budded ) in the light of her life , in the Centre of God ; and when the Angel Gabriel ( from the Command of the Father ) stirred that [ Word of the promise ] with the Message , then it let it selfe into the chast virgin ( m in the Element ) in : and not so wholly and altogether into the soule of the virgin , or into the earthly body that shee was n Deified ; no ; for Christ himselfe saith , None goeth into Heaven but the Sonne of Man , who is come from Heaven , and who is in Heaven : all others , must goe through him into Heaven : o he is their Heaven , and the Father is his Heaven ; he was in the Heaven and also ( in the bosom of the virgin ) in this world ; the world was made through him , how then could it comprehend him ? 85. The virgin comprehended [ or conteined him ] as a Mother doth her childe , shee gave him the naturall Essences which shee inherited from her Parents , those he assumed to the Creature , which was God and Man , the Essences of his Mother ( in her virgin-Matrix , out of flesh and bloud ) he assumed to the Limbus of God ( out of the [ holy ] Element ) and in these became a living soule , without blemishing of the [ holy ] Element : and the Word was in the middest : the might [ strength ] height and depth of the soule , reacheth even into the Father : and the outward kingdome of this world hung to the inward , as the foure Elements hang to the [ one ] Element , p which in the end shall passe away againe , and goe through the fire . 86. And as the childe is another person than the Mother ; and as the childes soule , is not the soule of the Mother , so also here in this place . For the outward virgin could not comprehend , that shee did beare the Saviour of the world : but shee committed that ( in her virgin-chastity ) to God , whatsoever he did with her , shee would still be contented with it . 87. But thou abominable Antichristian Beast , that wouldst devour all , this thou shalt know concerning the holinesse of the virgin Mary : that the virgin Mary is higher , and hath a greater fullnesse of the Glance [ or Lustre ] than another childe , out of another body ; although ( thou evill Beast ) art scarce worthy to have this told thee , thou art such a devourer : yet , because the Counsell of God hath concluded so , q it shall stand for a witnesse against thee , in thy Judgement . 88. Behold , doest thou know how a childe cometh to be flesh and bloud ? and in the end a living soule ? and doe you not know that the Tincture of the Mother is the first , when a childe shall be conceived ? which is done in the desire of the will between Man and Woman : where then the seede [ for the childe ] is sowen , and then the Tincture in the Matrix assumeth it , with the mixture of the Lambus of the Man. And though the outward Mother doth not desire [ to have ] r the childe , ( but desireth many times onely to have her pleasure ) yet the inward [ Mother ] doth desire it , and also first of all impregnateth it selfe in the Tincture ; and then attracteth the ſ Fiat to it , and holdeth the Limbus of the Man , and becometh impregnated . 89. But now that Tincture qualifieth [ or mixeth ] with the whole body , and also with the soule ; for if it [ the Tincture ] be faithfull , then it reacheth the virgin of God in the Element , and it is rightly the habitation of the holy soule , in which God assisteth t it . 90. Now thus the childe qualifieth [ or mixeth ] with the Mother , and with all Essences , till it kindleth the light of Life , and then the childe liveth in its [ own ] spirit , and the Mother is its dwelling house : but now seeing the soule of the childe is generated out of the Limbus , and out of the Essences of the Mother , therefore u it is indeed , halfe the Mothers , though now it is become the proper own of it selfe . 91. Thus also in Christ : the will [ to the childe ] was the Mothers , when the Angel declared the Message to her , and the Tincture ( which received the Limbus of God , and brought it into the will that shee was thus impregnated in the Element ) that was also the Mothers , and thus the Deity was conceived , in the Mothers Tincture , in her will , like another naturall childe . 92. Seeing then that the soule of her childe was in the holy Trinity , what doest thou think here ? being it went forth out of the Mothers Essences , whether might not the holinesse of the childe ( especially his high Light ) in the Mother shine bright and gloriously ? and whether this Mother may not rightly stand upon the Moone , and despise that which is earthly ? as is to be seene in the Revelations [ of Saint John ] . 93. For shee bare the Saviour of all the world , without any earthly mixture : and shee is also a virgin of chastity , highly blessed by her Sonne Jesus Christ , in the Divine Light and Clarity x more than the Heavens , like the Princely Thrones of the Angels . For out of her went forth the body , which attracteth all members to it ; which are the children of God in Christ . And therefore her Glance [ Lustre or brightnesse ] is above the Glance of Heaven : and the Glance of her soule is in the holy Trinity , where all other children of Adam ( which are borne [ or begotten ] in Christ ) are also Members therein , in that One Christ Jesus . 94. Or doest thou think I make a God of her : no : the Invocation doth not belong to her : for the might [ or ability ] to helpe , cometh onely out of the Father , through the Sonne ; for in the Father onely is the source [ or fountaine ] of the Omnipotence which he in the Sonne speaketh forth , for the might , of the strength , is in the first Principle , which is the Father himselfe , and the Sonne is his Love , and y Light : so now the virgin Mary dwelleth in the Heaven , in the Light and in the Love of the Father : as also all other Saints [ doe ] . 95. But that they feine , [ or babble , ] that shee was taken up into heaven alive with soule and body , and that shee can carry our miseries , and present them before her Sonne : I would faine know what understanding and knowledge the Author of such an invented fable , hath had of the kingdome of Heaven : surely , he tooke the kingdome of this world , to be Heaven . 96. I let it passe , and it is true , that shee may be in Heaven with body and soule : but with such a body , as Moses and Elias had upon Mount Tabor ( in the Apparition before Christ [ at his Transfiguration ] ) viz. that new body out of the Element : the transitorie [ corruptible body ] belongeth to the Earth , for if wee could have subsisted in God , with this [ transitory and corruptible ] body , God would not have become Man , and have dyed for us . Even as all the Apostles of Christ are dead , and yet live ; and so may it also be , that the body of the virgin was changed into a heavenly , and laid off the Earthly . What doth that availe us ? Shee is no Goddesse . 97. And the Invocation of the Saints , is wholly against the nature of the first Principle . Shee is with God indeed , wee need not to dispute that ; but wee should onely look to it , that wee also may come to her [ where shee is ] in her Sonne , and then wee shall have eternall joy with her , for that shee is ( from the Grace of God ) become the blessed of [ all ] Women , and that wee see the greene Lilly twigge on her , and that shee is the Mother of our salvation , out of whom salvation is borne , through God. Of z Purgatorie . 98. That invented and well forged Purgatory hath some ground in Nature , but in such a way ( as it is taught ) it is a lye : and the greedy [ desire of ] filling the unsatiable Belly of the fierce [ ravening ] Beast , sticketh therein : for it hath founded its kingdome of Heaven thereon , and hath taken upon it to have the Keys of Peter , ( which it never had at all ) to [ open and shut ] Purgatorie . 99. Yet I grant that it hath the Key , to open Purgatory with ; but the other Key which it hath , will not open the kingdome of Heaven ; But onely the rich Chist of Gold , out of which the [ supposed ] Maids [ or virgins ] receive their wages , and are sent ( with brave passports ) into Purgatory , then the a Strumpet thinketh shee goeth to Heaven , to Saint Peter , and thus the false God beguileth the false Goddesse . 100. O! thou blinde world with thy forged Masses for soules , such as thy Blessing is , such thou art thy selfe ; thou doest all for money : if nothing be given thee , thou wilt keep no Solemnity or Procession . If thou wilt pray for thy Neighbours soule , doe so while it is between Heaven and Hell , in the body of this world , then thou mayest effect somewhat : and it is very pleasing [ and acceptable ] to God , that thou desirest to be one body in Christ : and thou helpest the necessity [ or want ] of thy fellow-member , and to bring him into God , it is the pleasure and will of God , that one [ help ] to beare the burthen of another : and to be saved in one brotherly Love , and in one body . 101. Thou blinde Minister to the Kingdome of Antichrist , when thou sayest Masse for soules : How is it , that sometimes thou takest upon thee to ransome a soule which is in Heaven , or altogether in the Abysse with the Devill ? Doest thou not think that the Devill mocketh thee ? Or how canst thou help them that are in Heaven ? Thou criest out [ and sayest ] they are in paine [ and torment ] , and thou art a lyar in the presence of God : and how then will that holy soule blesse thee , and give thee thanks ? How is it , when thou thy selfe art in the Abysse with all Devills ? that thou standest , and wilt ransom others out of Purgatory , and that for money , which thou afterwards spendest with Whores ? O fie upon thee ! thou great Whore [ or Harlot ] how hast thou made for thy selfe a heavenly kingdome upon Earth , for thy voluptuousnesse , and deceivest the poore soule of Man : thou must either turne , or goe into the Eternall Purgatory . 102. And now seeing there is somewhat in Purgatory , and that all is not so dead ; b as the Wolfe of the Beast feigneth ; whereby he may devour the Beast ( and the Woman that sitteth thereon , ) and he is himselfe a Wolfe , and there hangeth a Fox behinde him , and in the Fox there groweth up an [ other ] Antichrist againe , never a whit better than the first ; he goeth flattering with his c Foxes skin ; smelling about ( and the Wolfe sticketh therein ) till he getteth the kingdome [ or Dominion ] : if he should come to be old enough , how would he devour the poore peoples Hennes , in the fierce [ cruelty ] ? therefore the Lilly in the Wonder destroyeth him , which groweth towards the North [ or midnight ] in the [ bitter or ] fierce storme . 103. Seeing the world forgeth so much concerning Purgatory , therefore I will also set downe the Ground of it in the Light of Nature , and see how it will be endured , and whether wee can search it out or no : for wee must looke upon Life and Death : and upon the Gate where the soule entereth through Death into Life , and [ upon ] all the three Principles : because the Roote [ the Pith or Kernell ] lyeth therein . CHAP. XIX . Of the Entring of the soules to God , and of the wicked soules Entring into Perdition . The Gate of the Bodies breaking off [ or Parting ] from the Soule . 1. IF wee consider now ( in the light of Nature ) of Man ( the Image of God , ) of his beginning , and of his Eternall enduring , being [ or substance ] ; and then of the breaking of his body , how body and soule part asunder ; and whither the soules goe , when the Spirit of their breath doth breake [ or dissolve ] in them , and the springing or moving in the Tincture of this world doth cease ; then wee finde the ground of the unquietnesse of the soule , when it is severed from the body [ being ] unregenerated : from whence lamentation and desiring ariseth : from whence then the Babell of Confusion hath arisen : so that very many things have therefore been invented to Ransom soules [ out of Distresse ] . 2. Many of which [ things ] have no foundation in the light of Nature , nor can be found [ therein ] : But were rather invented for Covetousnesse , and for d filling of the Belly , and for deceit , upon which the Antichristian kingdome is founded : and thereout is a right Babell of Confusion come to be , out of which then also the [ Grimme , fierce , cruell enmity and hatred is arisen , from whence Babell is broken in her selfe , and [ Enmity ] is generated out of e Babell : and it is the fierce wrath of God which appeareth in the breaking [ or destruction ] of Babell , because shee is generated in the Deceit . 3. But now that the wrath devoureth all , and wholly darkneth the Mysteria , [ Mysteries or hidden secrets , ] and maketh the source [ or quality ] of the Eternall Birth [ to be ] a Darknesse , ( onely that it may exalt its wrath , ) and seeth nothing in the Birth of Eternity , but bringeth all things that are therein , to nothing ; that is a very great Babell , for it not onely devoureth it selfe , but maketh it selfe f stark blinde in Nature ; and it maketh of Mans Image , meere evill wolvish Beasts , which think that they are gone out from Babell , and yet are begotten in Babell , and are in the body of the evill devouring Beast , and so devour the house of their Mother , and manifest it to be a vile stincking Lake , and yet themselves will not goe out from it , and it is altogether a Kingdome , which continually generateth it selfe , in its own voluptuousnesse and pride , and also continually manifesteth its own shame , and devoureth it selfe in the wrath of its own sinnes , and is rightly called Babell . 4. But if wee goe out from Babell into the New Regeneration , and consider our corruption , wherein the poore soule lyeth captive , and also consider our Regeneration in Christ Jesus , how wee are regenerated out of God , and then , how Man must enter into this new Regeneration , and be regenerated in the Birth of Christ ; then wee shall well finde what the unquietnesse of the soule is after the [ departure ] or breaking off of the body . 5. For , the soule which is out of the first Principle ( out of the Band of the Eternity ) was breathed into the Element of the body , to [ be ] the Image of God , out of the strong Might of God , and enlightened from the Divine Light , so that it hath received an Angelicall source [ or quality ] ; but when it went forth , out of the Light of God into the Spirit of this world , then there sprung up in it , the source of the first Principle : and it neither saw nor felt the kingdome of God any more ; till that the Heart of God set it selfe in the midst againe ; into that , the soule must enter againe , and be borne anew . 6. And that it might doe this , therefore the Heart of God became a humane g soule , and slew ( by his entring into Death ) the Spirit of this world : and brought the fulnesse of the Deity againe into his humane soule : so that wee also may altogether in his ( as in our own ) humane soule , through him , presse into the holy Element before God ; and now there is nothing to hinder us but our own vile sluggish drowsinesse , that wee suffer our selves to be so wholly and altogether lead by the Spirit of this world , with pride , exalting of our selves to honour and esteeme , and greedy filling of the Belly [ with plenty ] : and wee look no further , [ to consider ] that wee are but Pilgrims : and that as soone as the Spirit of this world hath laid hold of us in the Mothers body [ or womb ] , wee are then Pilgrims , and must travaile with our soules into another Countrey , where the earthly body is not at home . 7. For as this world breaketh and passeth away , so also all flesh ( which is generated out of the Spirit of this world ) must breake and passe away . Therefore now when the poore soule must depart out of this body , wherein yet it is generated ; if then it hath not the new Garment of the Regeneration of the Holy Ghost in it , and is not clothed with the Mantle of Christ , with his Incarnation , suffering , Death , and Resurrection , in him ; then there beginneth great sorrow and unquietnesse ; [ viz. ] in those onely , which at the breaking of their bodies are but in the Gate : and so swim between Heaven and Hell ; and there then h is need of wrestling and strugling , as is to be seene by very many when they are a dying . 8. There then the poore soule in the first Principle doth i move in the Doore of the Deepe , being clothed with the vertue [ or power of the Dominion or ] Region of the Starres , appearing in that [ shape or ] forme of the body , which it had here : and many of them desireth this or that , which was its last Will , in hope thereby to attaine abstinence and [ quietnesse or ] Rest : also many by night ( according to the sydereall spirit ) shew themselves very disquiet with tumbling and tossing of the body ; which our Learned Men from the Schoole of this world , ascribe to the Devill , but they have no knowledge [ or understanding ] in it . 9. Seeing therefore that this is the weightiest Article ; and cannot be apprehended in such a way ; wee will describe the dying of Man , and the departure of the soule from the body , and try , if it might so be brought to knowledge , that the Reader may comprehend the [ true ] k meaning of it . 10. Mans Image borne of a Woman , here in this life , is in a threefold forme , and standeth in three Principles [ or beginnings ] ; viz. the soule , that , hath its originall out of the first Principle , out of the strong and soure Might of the Eternity ; and it swimmeth [ or moveth ] between two Principles , begirt with the third [ Principle ] : it reacheth with its originall Roote , into the Depth of the Eternity , in the source [ or quality ] where God the Father from Eternity entereth ( through the Gates of the breaking through , and opening , ) in himselfe , into the Light of Joy : and it is in the Band , where God calleth himselfe a Jealous angry and austere God : and is a sparkle out of the Allmightinesse , l appearing in the great Wonders of the wisdome of God , through the deare virgin of Chastity ; and with the forme of the first Principle , [ it standeth ] in the Gate of the sourenesse of Eternity [ mingled , united , or ] qualified , with the Region of the Sunne and Starres , and begirt with the foure Elements ; and the holy Element ( viz. the Roote of the foure Elements ) that is the body of the soule , in the second Principle , in the Gate [ before or ] towards God ; and according to the Spirit of this world , the Region of the Starres , is the body of the soule ; and the issue of the foure Elements is the source-house [ conduit-house , or work-house , ] or the Spirit of this world , which kindleth the Region , so that it [ springeth forth or ] worketh . 11. And thus the soule liveth in such a threefold source [ or working quality ] being bound with three m coards , and is drawne of all three . The first coard is the Band of Eternity , generated in the rising up of the Anxiety , and reacheth the Abysse of Hell. The second coard is the Kingdome of Heaven , generated through the Gates of the Deepe in the Father , and Regenerated out of the birth of sinnes , through the humanity of Christ , and there the soule also ( in the n Incarnation of Jesus Christ the Sonne of God ) is tyed up , and is drawne by the deare virgin , in the word of God. The third coard , is the Kingdome of the Starres , qualifying [ or mingling ] with the soule , and it is hard drawne and held by the foure Elements , and carried and lead by them . 12. But the third Kingdome is not also in the Eternity , but is generated out of the one Element in the time of the kindling of the Fiat ; that now is corruptible , and hath a certain seculum , limit and time , [ how long it shall last ] ; and so this Region in the soule ( when the light of Life kindleth it selfe ) hath also a certain seculum , and time of its breaking ; and that kingdome o bringeth Man up , and giveth him the source of his manners [ conditions and disposition ] will and desires to evill and good : and setteth him in beauty , glory , riches and honour : and maketh him an earthly God : and it openeth to him the great Wonders p in him , and runneth along with him inconsiderately to the end of his seculum , terme , and end : and then it departeth from him ; and as it did help Man to his life , so it helpeth him also to Death , and breaketh off from the soule . 13. First , the foure Elements break off from the [ one ] Element , and then the source [ or working faculty ] of the third Principle ceaseth ; and that is the most horrible thing [ of all ] when the foure Elements breake in themselves ; and that is the Death , when the Brimstone Spirit ( which hath its originall from the Gall , and kindleth the Tincture of the Heart ) is choaked ; where then the Tincture with the shadow of Mans substance , goeth into the Ether , and remaineth standing with the shadow , in the roote of the one Element ; from which [ one Element ] the foure Elements were generated and gone forth ; and therein onely consisteth the woe in the breaking , where one source-house is broken off from the soule . 14. But if now the q Essences of the first Principle of the soule , have been so very conversant about [ or addicted to ] the Kingdome of this world , so that the Essences of the soule have sought after the pleasures of this world onely , in temporary honour , power , and bravery ; then the soule ( or the Essences out of the first Principle ) keepeth the starry Region to it still , as its dearest Jewell , with a desire to live therein ; but then [ the starry Region ] hath the Mother ( viz. the foure Elements ) no more , and therefore it consumeth , with the time it selfe , in the Essences out of the first Principle : and so the Essences of the first Principle continue raw , [ or naked without a body ] . 15. And here standeth the r Purgatory ; thou blinde world , if thou canst doe any thing , then help thy soule through the ſ strait Gate : now here if the Treader upon the Serpent hath not hold of the coard , then it must indeed continue in the first Principle : Here now is the great Life , and also the great Death , where the soule must enter into the one or the other , and that is its Eternall Countrey for afterwards . For the third Principle falleth away , and leaveth the soule , and it can use that no more in Eternity . Of the t going-forth of the Soule . 16. Seeing then , that Man is so very earthly , therefore he hath none but earthly knowledge : except he be Regenerated in the Gate of the Deepe . He alwayes supposeth that the soule ( at the deceasing of the body ) goeth onely out at the mouth : and he understandeth nothing concerning its u Deepe Essences above the Elements . When he seeth a blew vapour goe forth out of the mouth of a dying Man , ( which maketh a strong smell all over the chamber ) then he supposeth , that is the soule . 17. O no , beloved Reason it is not so ; the soule is not seene nor comprehended in the outward Elements ; but that is the Brimstone Spirit , the Spirit of the third Principle : for as when thou puttest out a Candle , a filthy smell and stinck cometh from it , which was not before , when the Candle did burne ; so here also , when the light of the body breaketh , then the Brimstone Spirit is smothered , from whence that vapour and deadly stinck proceedeth , with its working [ Spirit or infecting ] poyson . 18. Understand [ or consider ] it aright : it is the source-Spirit [ or working Spirit ] out of the Gall , which kindleth the Heart , ( whereby the life was stirred ) which is choaked , so soone as the Tincture in the Bloud of the Heart is extinguished : The right soule hath no need of such going forth , it is much more subtile than the Brimstone Spirit , although ( in the life time ) it is in one onely substance . 19. But when the Spirit of the foure Elements parteth , then the right soule ( which was breathed into Adam ) standeth in its Principle ; for it is so subtile that it cannot be comprehended ; it goeth through flesh and bones , also through wood and stone , and x stirreth none of them . 20. It may be comprehended [ as followeth ] : if it hath y promised somewhat ( in the time of the body ) and hath not recalled it , then that word , and the earnest promise comprehendeth it ( which wee ought to be silent in , here ; ) or else there is nothing that comprehendeth it ; but onely its own Principle wherein it standeth , whether it be the kingdome of Hell , or of Heaven . 21. It goeth not out at the mouth ( like a bodily substance ) : it is raw [ or naked ] without a body : and instantly passeth ( at the departure of the foure Elements ) into the Centre , into the Gate of the Deep ; [ in the hidden Eternity ] ; and that which it is cloathed withall , that , it comprehendeth , and keepeth it : if its treasure , be voluptuousnesse , might , [ or power , ] honour , riches , malice , wrath , lying , or the falshood of the world , then the fierce might of the Essences out of the first Principle comprehendeth these things , through the sydereall Spirit , and keepeth them : and z worketh therewith according to the Region of the Starres ; yet the [ starry Region ] cannot bring the Spirit of the soule into its own forme ; but it practiseth its jugling therewith , and so there is no rest in its a Worme , and its Worme of the soule hangeth to its Treasure ; as Christ said : Where thy treasure is , there is thy heart also . 22. Therefore it happeneth often , that the Spirit of a deceased Man , is seene walking , also many times it is seene riding in the perfect forme of fire ; also many times in [ some ] other manner of disquietnesse ; all according as the cloathing of the soule hath been in the time of the body , just so hath its source [ or condition ] been : and such a forme , according to its source , it hath ( after the departing of the body ) in its figure : and so rideth ( in such forme , ) in the source [ or working ] of the Starres , till that source also be consumed : and then it is wholly b naked , and is never seene more by any Man : but the Deep Abysse without end and number is its Eternall dwelling house ; and its works which it hath here wrought , stand in the figure , in its Tincture , and follow after it . 23. Hath it wrought good here , then it shall eate that good : for all sinnes stand before it in its Tincture , if it think inwardly in it selfe of the kingdome of Heaven , ( which yet it neither seeth nor knoweth ) then it seeth the causes , wherefore it is in such a source [ or misery ] : for it selfe hath made that . And there all the teares of the oppressed and afflicted are in its Tincture , and they are fiery , stinging and burning in a hostile manner , fretting and gnawing in themselves ; and make an Eternall Despaire in the Essences , and an hostile will against God ; the more it thinketh of c Abstinence , the more the gnawing Worme riseth up in it selfe . 24. For there is no light , neither of this world , nor of God , but it s own fiery kindling in it selfe , and that is its light , which standeth in the horrible flash of the grimnesse : which also is an Enmity to it selfe ; yet the source is very unlike : all according to that which the soule hath here burthened it selfe with . For such a soule there is no [ remedy or ] counsell , it cannot come into the Light of God ; and although S t Peter had left many thousand Keys upon Earth , yet none of them could open the Heaven for d it ; for it is seperated from the Band of Jesus Christ : and there is between it and the Deity , a whole e Birth ; and it is as with the Rich Man , Luk. 16. where those that would come from thence to us cannot . And this must be understood of the unrepentant soules , which thus in hypocrifie [ or shew-holinesse ] depart from the body being unregenerated . 25. But there is a great difference in soules , and therefore f the going to Heaven is very unlike ; some of them are through true repentance , and sorrow for their g misdeeds , through their Faith ( in the time of their bodies ) set [ or ingrafted ] into the Heart of God [ and ] new regenerated through the Birth of Jesus Christ : and they instantly ( with the breaking of their bodies ) leave all that is h Earthly , and instantly also lay off , the Region of the Starres : and they comprehend in their Essences of the first Principle , the mercy of God the Father , in the kinde Love of Jesus Christ ; and [ these ] also stand , in the time of their bodies according to the Essences of the soule , ( which they receive from the Passion and Death of Christ ) in the Gate of the Heaven : and their departure from the body is a very pleasant entring into the Element before God , into a still Rest , expecting their bodies , without [ irksom ] longing : where then the Paradise shall flourish againe , which the soule tasteth very well , but effecteth no source [ or worke ] till the first Adam ( [ as he was ] before the Fall ) i be againe upon it . 26. These holy soules works also follow them , in their Tincture of the Spirit of the soule , in the holy Element , so that they see and know , how much good they have wrought here ; and their highest delight and desire is , still continually ( in their Love ) to doe more good ; although without the Paradisicall body ( which they [ shall then ] first attaine at the Restoration ) they worke nothing , but their source [ qualitie or property ] is meere delight and soft k welfare . 27. Yet you are to know , that the holy soules are not so voyde of ability [ or power ] ; for their Essences are out of the strong Might of God , out of the first Principle ; although ( because of their great humility towards God ) they doe not use that [ might ] ( whereas they continually expect their bodies in that still rest with great humility ) and yet their love and delight is so very great , that at severall times they have wrought great Wonders [ or Miracles ] ( among the faithfull ) upon Earth : which [ faithfull People ] so vigorously set their love and desire in them ; that one holy Tincture took hold of the other , and so through the Faith of the Living , wonders are thus done , for , there is nothing impossible to Faith. 28. And it is not hard ( for the holy soules , which are departed from the body ) to appeare l to a strong Faith of one that is Living ; for the firme faith of the living ( if it be borne of God ) reacheth also unto the kingdome of Heaven , into the holy Element , where the seperated soules have their Rest . 29. And now if the deceased ( or seperated ) soule , was here in this world a Candlestick , and a declarer [ of the Name ] of God , and that it hath turned many unto Righteousnesse : then it appeareth also to the Living Saints , which incline their Faith so strongly to them ; and it is not a jot harder now than in former times , when ( in the times of the Saints ) great Wonders were done : for the Faith of the Living , and the Love of the seperated [ soules ] towards the Beleeving Saints , hath wrought them , in the strong Might of God ; and God hath permitted it , for the conversion of People , that they might see the great Might ( of those [ that were ] deceased ) in God , and that they are , and live , in another kingdome , that so they might be assured of the Resurrection of the Dead , by the great Miracles of the deceased soules ; All which , in generall were put to Death for the witnesse of Jesus ; that the Heathen and all People might thereby see , what manner of Reward the holy People ] had , when they laid downe their life for the Testimony of Christ : by whose example many People also were converted . 30. But now that a Babell of confusion is come out of this ( in that , it is come so farre , that the Saints departed , are invocated [ or worshipped ] as Intercessours to God , and that Divine honour is done them ) this the holy soules departed , are not guilty of , neither here they desired any such thing , neither doe they present the miseries and necessities of Men before God ; But the fault lyeth in the forged Superstition of the wicked deceitfull Antichrist , who hath founded his m Stoole of Pride thereon ; not as a living Saint , which ( with the holy ) inclineth himselfe to God : but as an earthly God : he thereby arrogateth Divine Omnipotence to himselfe , and yet hath none ; but is the greedy , covetous , proud Anti-christ , riding upon the strong n Beast of this world . 31. The soules departed , doe not present our wants before God : for God is neerer to us than the soules departed are ; and [ besides ] if they should doe so , then they must have bodies : as also Paradisicall sources [ or flowing properties ] springing up , and working , whereas they are in the still humility , and meeke Rest , and doe not suffer our soure miseries to enter into them , but one holy Tincture taketh hold of another to [ increase ] the love and delight But they make not of Christ ( their Great Prince ) a Deafe Hearer , as if he did neither heare , feele , nor see any thing himselfe : who stretcheth out his armes , and himselfe without ceasing calleth with his holy Spirit , and inviteth all the children of Men to the wedding , he will readily accept all , if they would but come . 32. How then should a soule come before Christ , and pray for a Living Invocatour , whereas Christ himselfe doth stand , and invite Men , and is himselfe the atonement of the anger in the Father : For the Father hath given Men to the Sonne : as himselfe witnesseth : They were thine , and thou hast given them to mee , and I will that they be with mee , and see my Glory , which thou hast given mee . 33. O thou confounded Babell , goe out from Antichrist , and come ( with a penitent heart and minde ) before thy mercifull Brother , and Saviour of all Men : he will more readily heare thee , than thou come to him : Step onely out of this wicked Babell into a new Birth , and be not so much in love with the kingdome of this world ; thou art but a meere Guest and stranger in it : what availeth thee , thy o transitory honour [ from men ] which scarce lasteth one moment ? Thou shalt indeed get much greater [ surpassing ] joy and honour in the new Regeneration : where the holy soules in the Heaven and the Angels will rejoyce with thee : Consider what joy and gladnesse thou wilt stirre up thereby in the Heart of Jesus Christ : where then instantly the precious Talent ( the Holy Ghost ) will be given thee : and thou wilt get the Keys of the Kingdome of Heaven , that thou thy selfe mayst open it : or dost thou think it is not true , doe but seek and try with an earnest minde , and thou wilt finde wonders indeed : thou thy selfe shalt know [ understand ] and ( without any doubt at all ) assuredly see in thy minde , out of what Schoole this is written . 34. Now the minde thinketh , that if all the workes of a soule ( which it wrought here ) shall follow it in the figure ; then how shall it be , if a soule here hath for a long time p committed great abominations , then they will be great shame to it , if they must stand in the figure before its eyes ? This is a great stumbling block of the Devills , which plagueth the poore soule , and usually forceth it thereby into despaire , so that it selfe continually presenteth its sinnes before it , and despaireth of the Grace of God. 35. Now behold , thou beloved soule , who art dearly redeemed by thy Saviour Jesus Christ ( with his entrance into the humanity , and with his entrance into the Abysse of Hell ) and plucked off from the Kingdome of the Devill , ( in the Might of the Father ) and sealed with his bloud and Death , and covered with his Ensigne of Triumph ; all thy works ( [ both ] the evill and the good ) which thou hast done , follow thee in the shadow , but not in the substance , nor in the source [ or in the working property . ] Yet they will not be any q prejudice in the Heaven to the holy soules ( which have turned into the Regeneration , in Christ ) : but they shall have their highest joy concerning them , in that they have stuck in such hard misery and sinnes , and have been plucked out of them by their Saviour Christ , and from thence will arise meere joy , and rejoycing , that they are redeemed from the r Driver of their sinnes , and from great misery , and that the r Driver is captivated , which tormented them day and night in such ſ sinnes . 36. And there all the holy soules and Angells , ( in one Love ) will highly rejoyce , that the poore soule is delivered from such great necessitie [ or misery ] ; and the great Joy then taketh its beginning from thence , of which Christ said ; That there is more joy for one sinner that repenteth , than for ninety and nine righteous that need no repentance : And the soule will praise God that he hath redeemed it out of these great sinnes ; and herewith the praise of Christ [ in ] his merit , passion , and dying for the poore soule , springeth up in Eternity , and it is the right Song of the redeemed Bride , which riseth up in the Father ; where the soules so highly rejoyce that the Driver is captivated , and his t confederates [ or followers ] . 37. And here is fulfilled that which King David descanteth upon ; Thou shalt rejoyce to see , how the wicked are recompenced : how the wicked Driver [ Hunter or oppressour ] and u Incendiary of malice and wickednesse is tormented , in his Prison : for the sinnes that are washed away , shall not appeare in Heaven ( as in the Abysse of Hell ) in the forme of fire : but as Isaias said ; Though thy sinnes were as red as bloud [ or scarlet ] ( if thou turne ) they shall be like wooll , white as snow : they shall stand in a heavenly figure , for Men to sing of , in a Hymne of Praise , and a Psalme of Thankesgiving , for their deliverance from the Driver . 38. And now seeing the departure of soules is various , so also their x source [ quality or condition ] after their departure is various : so that many of the soules departed y are indeed for a long time in Purgatory , if the soule had been defiled with grosse sinnes , and have not rightly stepped into the true earnest Regeneration : and yet doe hang a little to it ; as it useth to be with those that have been laden with temporall honour and might [ or authority and power ] : where many times their own power and profit prevaileth over right : where wickednesse or malice ( and not wisdome , ) is the Judge ; and here a great burthen is laid upon the poore soule : and that poore soule also would faine be saved . 39. Here cometh Man and prayeth before God for forgivenesse of sinnes , and the Fox hangeth behinde his cloake : he would be justified and his unrighteousnesse sticketh in the Abysse , and that will not suffer him to enter into the New Regeneration : his covetousnesse hath taken too much hold of him : his wicked Babell ( of Antichrists opinions ) will not let him come to the true earnest conversion : they barre up the Gate of Love , [ and ] the Spirit of this world ( in the lust of the flesh ) continueth alwayes [ predominant or ] chiefe . 40. And yet how ever , when the point [ or houre ] of Death cometh , that the Conscience is rouzed , and that the poore soule beginneth to tremble for great feare at the [ Torment or ] source of Hell ; then these also would faine be saved : though there is very little saith in them , onely meere unrighteousnesse , falshood , and pleasure of the Earthly life : the groanings and teares of the poore , stand hard before it , and the Devill readeth the Book of Conscience to the minde : and there standeth also before the minde , the pleasure of the world , and [ the party ] would faine live [ somewhat ] longer : and promiseth to lead a life in [ forbearance of evill or ] abstinence ; and the minde inclineth a little towards God , [ or Goodnesse ] : but the sinnes beate that [ inclination ] downe againe : and then there ariseth great doubt in z unquietnesse : yet neverthelesse , many of them lay hold on the Saviour by a Threed . 41. And now when Death cometh and severeth the body and soule asunder ; then the poore soule hangeth by a Threed [ or Faith ] and will not let goe : and yet its a Essences stick fast in the anger of God , the source [ or paine ] of the grosse sinnes b torment it , the Threed of Faith ( in the New Regeneration ) is very weake ; and here therefore now they must presse through the Gate of the Deepe , through the passion , and through the Death of Christ [ through the kingdome of Hell ] to God : and Hell hath yet a strong Band about the soule , the falshood is not yet washed off . 42. There then saith the Bridegroome , Come : on the other side saith the poore soule , I cannot yet , my Lamp is not yet trimmed , neverthelesse , it holdeth the Saviour fast by the Threed [ of Faith : ] and setteth its Imagination [ or Desire ] ( through the Threed of Faith , and confidence ) further into the Heart of God : where then at last it is Ransomed out of the Putrefaction , through the Passion of Christ . 43. But what its Putrefaction is , my soule doth not desire to try by participating with them ; for it is their abominable sinnes , which are kindled in the anger of God , there must the poore soule c Bath , till it come into the Rest , through the small faith ; where its Clarification [ or Glorification ] shall not in Eternity be like the true-borne Saints . Although indeed they are Redeemed out of Hell , and have fruition of the heavenly Joy : yet the greatest Joy standeth in the earnest Regeneration , wherein there springeth up Paradisicall vertue [ or power ] and wonders . 44. And thy worldly Bravery , Glory , Beauty , and Riches , will not exalt thee before God , as thou supposest , nor yet thy Office which thou didst beare here , be it the Kingly or Priestly Office ; if thou desirest to be in Heaven , then thou must ( through thy Saviour ) be new borne ; thou must endeavour to bring thy Subjects unto righteousnesse , and then thou wilt shine ( with thy Office ) as bright as the lustre of Heaven , and thy works will follow thee . O Man consider thy selfe in this . 45. But thou earthly Babell , what shall I write much of thee for ? Indeed I must shew thee the ground , that thy hypocrisie may be brought to light , and that the Devill may not continue ( in such a manner ) to stand in an Angelicall forme , and in the voluptuous kingdome of this world ( in Man ) be a God , which is his highest endeavour . 46. Behold , thou callest thy selfe a Christian , and thou boastest [ that ] thou art a childe of God : this thou confessest with thy mouth , but thy heart is a theefe and a murtherer : thou endeavourest after nothing else but honour and riches : and thy Conscience regardeth little by what meanes thou attainest them [ whether by hooke or by crooke ] ; thou hast a will , one day , to enter into earnest Repentance , but the Devill keepeth thee back that thou canst not ; thou sayst to morrow [ to morrow ] and that is alwayes so , from time to time : and thou thinkest with thy selfe , if I had my Chist full , then I would give to him that hath need [ and become another Man ] : If I had but enough to serve my turne [ aforehand ] that I may not come to want my selfe ; this is thy purpose till thy end , which the Devill perswadeth thee , that it is farre off from thee . 47. In the mean while , thou consumest the sweat and bloud of the needy , and thou gatherest all his miseries and necessities on a heape in thy soule : thou takest his sweat , to maintaine thy pride therewith : and yet thy doings must be accounted holy ; thou givest scandall to the poore , so that by thy example and doings , he cometh to be vile [ and wicked ] , and to doe that which is not right in the presence of God ; he curseth thee , and therewith causeth himselfe to perish also ; and thus one d abomination generateth another ; but thou art the first cause thereof ; and though thou settest forth thy selfe never so wisely and handsomly , yet the Driver is still before thee , and thou art the Roote of all those sinnes [ which thou causest in others by thy hardnesse or oppression ] . 48. And though thou Prayest , yet thou keepest thy Dark Garment on still : which is defiled with meere e calumnie , with Usury , covetousnesse , high-mindednesse , lechery , whoredome , wrath , envy , and robbery , [ thy minde ] is murtherous , envious , and malicious , thou criest to God that he should heare thee , and thou wilt not pull off this furred coate : doest thou think that such a Devill shall enter into God , or that God will let such a rough Devill into him ? thy minde standeth in the figure of a Serpent , Wolfe , Lyon , Dragon , or Toade : and when thou f carriest thy selfe so sprucely , thou art scarce [ thought ] a subtle Fox ; but as the will and the source [ or quality ] of thy heart is , so standeth thy figure also [ before God ] , and such a forme thy soule hath , and doest thou suppose , that thou shalt bring such a pretty Beast into the Kingdome of God ? 49. Where is thy Image of God ? Hast thou not turned it into a horrible Worme and Beast ? O! thou belongest not to the Kingdome of God , except thou be borne a new , and that thy soule appeare in the Image of God , then the Mercy of God is upon thee , and the Passion of Christ covereth all thy sinnes . 50. But if thou perseverest in thy Beastiall Forme till the end , and doest then stand , and givest God good words , that he should receive thy Beast into Heaven : whereas there is no Faith in thee at all ; and thy Faith is nothing else but a Historicall knowledge of God , which [ Historie ] the Devils also know very well ; then thou art not fastned to the Band of Jesus Christ : and thy soule continueth to be a Worme and a Beast : and it beareth not the Image of God ; and when it departeth from the body , it continueth in the Eternall Fire , and never more reacheth the Gate of the breaking through . The Earnest Gate of the Purgatory . 51. Then the Minde asketh , May not a soule ( by the Intercession of Men [ or their Praying for them ] ) be ransomed out of Purgatory ? Antichrist hath played many jugling tricks with this , and hath built his Kingdome upon it : but I shall here shew you the roote , which is highly knowne [ by us ] in the light of Nature . 52. Mens g Praying for , prevaileth thus farre ; if a soule hang to the Thread of the new Regeneration , and that it is not a totall Worme and Beast , and that it presseth into God with an earnest desire : and if there be true Christians [ there ] which stand unfeinedly in the new Birth , and that their spirit of the soule ( in their burning Love towards the poore soule ) doth presse in to God with the Thread , of the Band of the poore soule , then indeed it helpeth the poore soule to wrestle , and to breake in pieces the Chaines of the Devill : especially if it be done before the poore soule be departed from the body : and especially by Parents , children , sisters , and brothers , or kindred of the bloud ; for their Tinctures qualifie [ or mingle ] therewith , as being generated from one and the same bloud : and the spirit of their soule , entereth much more freely and willingly into this great Combate , and getteth victory much sooner and more powerfully than strangers ; if they stand in the new Birth ; but without the new birth no victory is gained : there is no Devill that doth destroy another [ Devill . ] 53. But if the soule of the dying Party , be quite loosed off from the Band of Jesus Christ , and that it selfe ( by its own pressing in ) doth not reach the Threed [ of Faith ] ; then the Prayers of those that stand by , about it , help not , but it is with them , as Christ said to his seventy Disciples , which he sent abroad ; When you enter into a House , salute them [ that are in it ] : and if there be a childe of Peace in that house , then your salutation of Peace shall rest upon it , but if not , then your salutation shall returne to you againe : thus also their hearty wish of love , and their earnest pressing into God , returneth againe to the faithfull , who were so heartily inclined to the foule of their friend . 54 But concerning the feigned Masses for souls which the h Priests say for money , ( without any true devotion , and without hearty pressing into God ) that is altogether false , and i standeth in Babell , it helpeth the soule little or nothing : it must be an earnest fight that must be had with the Devill , thou must be well armed : for thou enterest into Combat with a [ mighty ] Prince , look to it that thy selfe ( in thy k rough Garment ) beest not beaten downe . 55. I will not say , that one , that is a true Beleever , [ or truly faithfull ] in the new Birth , cannot ( with earnest Combating ) help a soule , which moveth ●n the l Doore of the Deep between Heaven and Hell ; but he must have sharp weapons ( when he hath to doe with m Principalities and Powers ) or else they will deride and scorne him ; as it is done for certain , when the n Priest , with his Glistering Coape [ or other fine cloaths ] , cometh between Heaven and Hell , and will [ undertake to ] fight with the Devill . 56. O! Heare thou n Priest , there belongeth neither gold nor money , nor any selfe-chosen holinesse about it ; there is a very worthy Champion which assisteth the soule : and if it getteth no victory in him , then thy hypocrisie shall not help it . Thou takest money , and sayest Masse for every one , whether they be in Heaven or in Hell , thou doest not inquire after that , and besides , thou art altogether uncertain of it , but onely thou mayst be sure , that thou appearest before God to be a perpetuall lyar . 57. But that they have hitherto ascribed such acute knowledge to the soule , after the departure of the body ; that thing is very various , according as the soule is variously armed . If it here ( in this body ) entred into the new Birth , and if it selfe were entred ( with its Noble Champion [ Jesus Christ ] ) through the Gates of the Deepe , to God ( so that it hath received the Crowne of the high wisdome , from the Noble Virgin , ) then indeed it hath great wisdome and knowledge , even above the Heavens , for it is in the bosom of the virgin , through whom the Eternall Wonders of God are opened ; this [ soule ] hath also great joy and clarity [ brightnesse or lustre ] above the Heavens of the Elements : for the Glance of the Holy Trinity shineth from it , and clarifieth [ brightneth or glorifieth ] it . 58. But that they should ascribe great knowledge to a soule ( which scarce at the end , with great danger , is loosed from the Band of the Devill , and which in this world did not so much as once care for the wisdome of God , but looked after its pleasure onely , and which hath not in this world been once crowned with the Holy Ghost ) that is not so ; doth not Christ himselfe say ? The children of this world are wiser in their Generation than the children of Light ? 59. If the soule be freed from the Bands of the Devill , then it liveth in meeknesse , and in great humility , in the stillnesse of the o Element , without the springing up of any works , it doth no Miracles , [ or sheweth no works of wonder , ] but humbleth it selfe before God. Yet it is possible for the highly-worthy Champion-like soules to doe Wonders : for they have great knowledge , and power , [ or vertue , ] though they all appeare ( in humble Love ) before the Countenance of God , and there is no grudging among them . The true Doore of the Entrance into Heaven , or into Hell. 60. Reason alwayes seeketh for Paradise , out of which it is gone forth : and it sayth ; Where is the place whither the soules goe to rest in ? Whither flieth it when it departeth from the body ? Doth it goe farre , or doth it stay here ? 61. Although wee may be hard to be understood , in our high knowledge ; ( because a soule that desireth to p see it , must enter into the New Birth , or else it standeth behinde the vayle [ of Moses ] and asketh continually , Where is the place ? ) therefore wee will set it downe for the sake of the Lilly-Rose , whe●e then the Holy Ghost will open many Doores in the Wonders , which men now hold for Impossible q , and in the world none is r therein , but they are s in Babell . 62. Therefore now if wee will speake of our Native Countrey , ( out of which wee are wandred with Adam ) and will tell of the Resting-place of the soules : wee need not to t cast our mindes a farre off : for farre off and neere is all one and the same thing with God : the place of the Holy Trinity is u all over : Heaven and Hell is [ every where ] all over in this world , and the Man ( Christ ) dwelleth all over , for he hath laid off the corruptibility , and hath swallowed up Death , as also that which is [ fragile or ] temporall , and he liveth in God : his body is the substance of the Element , which out of the word of the Mercifulnesse , is from Eternity generated out of the Gates of the Deep : it is the x Habitation , where the sharpnesse of God breaketh open the Darknesse : where the Eternall vertue [ or power ] appeareth in wonders : and it is the Tincture of the Deity , which is before God : out of which the heavenly vertues are generated : its Name is wonderfull : the Earthly Tongue cannot expresse . 63. And Adams body was also created out of it : and the whole world was made through the Element out of its issuing forth . Now therefore this Gate is [ every where ] all over : that which is most inward is also the most outward , but the middlemost is the Kingdome of God ; the outward world hangeth to the outermost , and yet is not the outermost , but the ground of Hell is the outermost ; and none of them all comprehendeth the other , and yet they are in one another , and the one is not seene in the other , but the y source which is broke forth . 64. Wee finde indeede the vertue of the Kingdome of Heaven in all things : and also wee finde the vertue [ or effect ] of the Kingdome of Hell in all things : and yet the thing is not hurt [ or disturbed ] by either of them , but what is not generated out z of one [ of them alone ] . 65. The soule of Man is generated out of the Gates of the breaking through out of the outward into the inward , and is gone forth out of the inward , ( in a the out-Birth of the inward ) into the outward : and that [ soule ] must enter againe into the inward ; if it remaine in the outward , it is in Hell , in the deep great widenesse [ vacuum or space ] without end , where the source [ or the rising tormenting quality ] generateth it selfe according to the inward , and in it selfe goeth forth into the outward . 66. The source in the breaking forth out of the outward into the inward , is the sharpnesse and the Allmightinesse of the Kingdome of the Heavens over the outward : the outward is the Eternall Band , and the inward is the Eternall vertue and light , and cannot perish : and thus God is all in all , and yet there is nothing that comprehendeth or detaineth him , and he is included in nothing . 67. Therefore the soule ( when it departeth from the body ) needeth not to goe farre : for at that place where the body dyeth , there is Heaven and Hell : and the Man-Christ dwelleth every where : God and the Devill is there , yet each of them in his own Kingdome : The Paradise is also there : and the soule needeth onely to enter through the deep Doore in the Centre . Is the soule Holy ? then it standeth in the Gate of Heaven , and the earthly body hath but kept it out of Heaven ; and now when the body cometh to be broken , then the soule is already in the Heaven : it needeth no going out or in , Christ hath it in his armes : for where the foure Elements breake , there the roote of them remaineth , which is the holy Element , and therein the body of Christ standeth , and also the Paradise , which standeth in the springing source of Joy : and that Element is the soft still Habitation . 68. So also , it is with the damned , [ soule , ] when the body breaketh , the soule needeth no flying forth , or departing far away : it remaineth in that which is outermost b without the foure Elements , in the darknesse , and in the c anguishing source , its source is [ that which cometh ] after the light , and its rising [ or springing up ] is enmity against it selfe , and so climeth continually aloft over the Thrones of the Deity , and findeth them not , to Eternity , but it rideth in its pride aloft over the Thrones , in their own Game , with the strong might of the grimnesse ; of which you shall finde at large , about the Description of the last Judgement . CHAP. XX. Of Adam and Eve's going forth out of the Paradise , and of their entring into this world . And then of the true Christian Church upon Earth , and also of the Antichristian Cainish Church . 1. HEre wee shall not be acceptable to the Antichrist , much lesse to his stout Horse [ or stately Beast ] : but seeing it thus appeareth to us , ( in the wonder , ) wee will describe it for a Memoriall to out selves , and behold how the beginning and end of every thing is ; that wee also ( in our Combat ) may labour in the a Gate of the Deepe , although it be plaine , that wee have nothing else to expect , in this world ( for this Revelation [ or Manifestation ] ) from Antichrist and his Beast , but scorne , [ contempt ] disgrace , and danger of our temporall life , yet wee comfort our selves with the Eternall Conquest in our Saviour Christ : wherein wee have to expect our great recompence : the glimpse of which appeareth to us here , b in the great Wonder : for which cause wee will proceed , and not look upon this world , but esteeme that which is to come greater than all . 2. Our writing also will serve in its due time , when the c Lilly-Rose shall blossom : for in these [ writings ] there is many a Noble Rose-Bud , which at present ( because of the great darknesse in Babell ) cannot be knowne : but there is a time , wherein it shall d stand according to its Spirit . 3. Now if wee here discover the Antichrist , the Devill ( e in his Beast ) will mightily resist us , and cry out upon us , as if wee would stirre up [ sedition ] tumults and uproares ; but that is not true : doe but earnestly consider what a Christian is : it belongeth not to him to make uproares , for he is a sheepe , in the midst among Wolves : and must be in the forme and minde of a sheepe , and not of a Wolfe . 4. Though indeed the Spirit of God ( in zeale and in the great might of the Father ) armeth many in the fiercenesse [ or wrath ] , as may be seene by Elias : where sometimes the sword of the wrath of God is given to the Angel , for the slaying of Baals Priests in Babell by Elias : Also , where Moses Brake the Tables , and imployeth the sword against the sinne of the worshippers of the Calse ; which neither Moses doth , nor Elias ; but the fire of the wrath of God , by Elias , on the Mount. 5. Now when God the Lord had pronounced Adam and Eves sentence , about their Earthly misery , labour , cares , and hard burthen , which they must beare : and [ that he had confirmed them ] husband and wife : and also bound them in the Oath of Wedlock , to keep together as one [ onely ] body , and to love and help one another , as the Members of one [ and the same ] body ; they were then wholly naked , they stood and were ashamed of their earthly Image , and especially , of the Members of their f shame : also [ they were ashamed ] of the g excrement of the earthly food of their bodies ; for they saw that they had a Beastiall condition , according to the outward body with all its substance ; also heat and cold fell upon them : and the chast Image of God was h extinct : and now they must propagate after a Beastiall manner . 6. And then God the Lord , ( through the Spirit of this world made them cloaths of the skinnes of Beasts , and put those on them ( through the Spirit of this world : ) that they might see that ( according to this [ outward ] world , ) they were Beasts ; and [ he ] taught them how they should seek the wonders , ( in the Spirit of this world , ) and manifest them , and cloath themselves out of the wonders . 7. And here it may be seene very perfectly , that Man in this world , is not at home , but he is come into it as a Guest , and hath not brought the cloaths of this world with him ( as all other creatures , that are at home therein , doe ; ) but must borrow cloathing from the i children of the Starres and Elements , and must cover himselfe with strange cloathing , which he brought not along with him when he entred into the Spirit of this world ; with which he strutteth it like a proud Bride : and sheweth himselfe , supposing that he is very fine and brave in it : and yet it is but borrowed from the Spirit of this world , which in its due time taketh it away againe , and lendeth it him but for a while , and then consumeth it againe . 8. And this is done to the end ( because the Spirit of this world continually seeketh the Noble virgin of the Divine Wisdome , and knoweth that shee is in Man , ) that Man should seek the great wonders ( that are in k it ) and bring them to light : k It still supposeth , that it shall through Man , bring the noble Tincture to light , that the Paradise might appeare , and that l it might be freed from vanity . 9. For the holy Element continually m longeth [ or groaneth ] through the foure Elements , to be released from the vanity , of the foure Elements ; in like manner also the qualifying [ or influence ] of the grimme [ constellations or ] Starres [ laboureth : ] and therefore it driveth man to seek such wonderfull formes [ or wayes ] that the Eternall wonders of God might be n manifested , which ( in the breaking of the world ) shall stand all ( in the o figure ) in the shadow . 10. Therefore all Arts and Sciences [ or Trades ] are ( through the Starry Spirit of this world ) from God , p manifested in Man , that they may appeare in wonders : and to that end God created this world , that his wonders might be made q manifest : and therefore God permitted , that Man is entred into the Spirit of this world , that he might manifest his wonders through him . Yet he desireth also that r he should not misuse this world , but that he should goe againe out of this world into him : he desireth that Man should be where he is . And therefore he instantly shewed Adam and Eve their monstrous forme , by the ſ Beast all clothing which he put on them , per spiritum majoris mundi , [ by the Spirit of the great world ] . 11. But now if Adam had continued in Paradise , he should have been able to manifest the wonders much better , for they should have been much neerer to the forme of Angels , and such great sinnes and abominations had not been brought to effect with t many , as is usually done now . 12. But the Spirit of the Grimnesse [ or fiercenesse ] ( in the Eternall source [ or working property ] ) would also be manifested , and open its wonders : of which much may not be written , for it is a Mysterium [ mystery or hidden secret ] that belongeth not to us to open , though indeed wee have the knowledge of it : let it stay till the time of the Lilly ; wherein then the Rose will blossom , and then the Thornes ( in Babell ) will not prick us . 13. When the u chaines of the Driver are broken , and the Thorny-Bush is burnt , then one may goe more safely by the Thornes of the Burner ; and then this Mysterium [ or hidden secret ] may well stand in the light : for it is great and wonderfull : and reacheth into the Gate of the Father . 14. The Rose-branch in the wonders , will understand us well : but Babell is not worthy of it : shee seeketh nothing but the Thornes , and loveth to strike with them ; therefore wee will give the x Driver no cause [ to doe so ] : but rather y let these Mysteries stand , for the children of the Lilly Rose : they are z wise , and have the Noble Tincture a in the light , the lustre of the Driver , will be no more so esteemed , for the Guests of this world have that [ Government ] in hand . 15. Thy proud Horse [ or Beast ] ( thou shamefull Whore ) shall ride no longer alone , over the bended knees ; in that time it will no more be said , The power [ might or Authority ] sticketh in my Chist of money : that Minerall [ or Metall ] becometh a blossome in the light : and the Tincture standeth in the blossome of the Lilly : stones are of as much worth [ as that mettall is : ] b the clothing of the virgin is brighter than thy pride : how finely doth the ornament of this world stand on modesty and the feare of God , if the heart be humble ? How doe thy silken and golden cloaths adorne thee ? Doest thou not appeare in Gods deeds of Wonder ? Who will call thee a false Woman , if thou beest so very chast ? Doest thou not stand to the honour of the Great God ? Art thou not his work of Wonder ? Is there not a friendly c laughter before thee ? Who can say that thou art a wrathfull Woman ? Thy modest countenance shineth over d mountaines and valleys : Art thou not at the end of the world , and [ will not ] thy Glance [ or lustre ] be espied in Paradise ? Wherefore standeth thy Mother in e Babell , and is so very malicious ? O! thou shamefull Whore ; Get thee out ( for Babell is f on fire ) or else thou wilt be burnt thy selfe . 16. Or doest thou suppose that wee are mad ? If wee did not see thee , wee would be silent : thou boastest now , ( by thy flatterers ; ) of a Golden Time : but they are most of them Wolves of Babell : when the Day breaketh , then they will be knowne . Or should I not tell thee this , thou proud Whore ? Behold , when thou with Adam and Eve wentest out of Paradise into the Spirit of this world , then thou wert as a God in the Spirit of this world : thou mightest seek all Mysteries , and use them for thy Ornament : If thou haddest alwayes gone cloathed in silk and purple [ or scarlet ] yet thou haddest not [ thereby ] offended God : but thou haddest gone [ in them ] to the honour of the Great God in his Deeds of Wonder ; Wherefore hast thou forsaken the g Love , and art become a Murtherer ? Was not covetousnesse thy sinne , in that thou affordest not thy Members so much as thy selfe ? thou desirest to be onely fine thy selfe alone : thy way onely h should be holy ; Wherfore was the fratricide between Abel and Cain ? The selfe-honouring pride brought it about , so that Cain envied Abels i uprightnesse ( for the sake of which he was so much beloved of God ; ) wherefore was not Cain also humble and pious ? 17. Wilt thou say , the Devill beguiled him ? Yes indeed , and he beguileth thee too , so that thou enviest the comelinesse and beauty of others : Hath God made thee a degree higher ? art thou not a childe of Eve ? Prethee tell mee the truth ; art thou not the Antichrist , which under a cloake [ of being counted the Minister and servant of God ] ridest upon the Devils Horse ? Mee thinkes I see thee . Hearken ! When thou wentest out of Paradise into this world , wherefore didst thou not continue in one [ onely ] Love ? Wherefore didst thou not rejoyce in thy Neighbour ? Wherefore didst thou not love the members of thy body ? Why doest thou not adorne thy brother with thy ornament ? Didst thou not see him plainly ? Was not the Earth thy own ? thou mightest have made what thou wouldest of it : who did hinder thee in it ? Why didst thou not eate with thy Brother ? thou mightest have had fully enough ; there would never have been any want : if thy humility towards thy brother had continued , then his also had continued towards thee : and then what a fine habitation and dwelling had there been upon Earth ? what need had there been for thee to have coyned silver and gold , if unity had continued ? thou mightest have made thy ornaments of it well enough : if thou haddest adorned thy Brother and Sister , then they would have adorned thee againe ( with their ready serviceable Love : ) doest thou think it had been a sinne , if thou hadst gone in pure silk and gold , for the benefit of thy Brother , and to the honour of the Great God ? 18. O thou blinde Babell ! I must tell thee , how thou becamest thus mad ; thou hast suffered thy selfe to be possessed by the Region of the Starres , and to be lead by the abominable Devill , and art become a perjured [ or forsworne ] whore to God : and neverthelesse , thou hast built thy selfe a Kingdome upon Earth : as k they lead their Region , thou leadest thine : as they generate by the Elements , and consume it againe , so doest thou with thy children also : thou generatest them and killest them againe : thou makest warre : and art a murtherer for thy pride and covetousnesse sake , so that thou hast no roome at all upon the Earth . 19. Doest thou suppose that God taketh pleasure in it ? Yes Sir , the Spirit of the Great World is pleased with it ; and through that Spirit the fierce anger of God [ is also pleased ] , because they qualifie [ or mingle ] one with another , and out of one and the same roote . 20. Doest thou suppose that all the Prophets have spoken from the pleasant kinde love of God , from the Heart of God , when they said to the Kings of Israel ; Enter into Battell , thou shalt overcome , God shall give you victory ? Indeed they spake from God , but from his fierce wrath against sinnes , through the Spirit of the Great World , which would devoure againe what it hath made , because the Love was extinguished . 21. Or doest thou suppose that God sent Moses , to slay the Kings of the Heathens in the Promised Land , and that he is so well pleased with murtherings ? No friend , look under the vayle of Moses , and thou shalt finde it cleane otherwise . 22. Why did God keep Israel forty yeares in the Wildernesse , and fed them with l Heavenly Bread ? that they should be a people , full of love , such as love one another , and should depend on God in one Love ; and therefore he gave their Lawes brightnesse [ or clarity ] to see if they could live in the Love of the Father , and then he would have sent them among the Heathens , to turne them with their wonders ; as was done at the time of the Apostles : and in that he fed them from the Heaven , and that none of them ( which gathered much or little ) had any want ; thereby they ought to have knowne , that the Kingdome [ the power and all ] is Gods , and that they were in him : they ought to have left their covetousnesse , and to converse among one another with brotherly Love , none ought to look after covetousnesse : because he horribly punished m it . 23. Also when the Heathens should heare , that God would send this People ( which he had brought out of Egypt with great Wonders [ or Miracles ] ) among them to destroy them , that they should turne to God , and depart from covetousnesse , and enter into brotherly love : therefore he gave n them a long time of respite ; as also to Israel ( whom he fed from Heaven ) for an Example , that one people should be an Example to the other , that there is a God that is Allmightie . But they being earthly both of them , and onely evill , and being they did live in the Fathers fierce anger , therefore the anger and severity of God lusted also to devoure them , because they continually kindled o it . 24. Therefore he said to Joshua , Passe over Jordan , and destroy that people : and leave none of them among you , that you be not polluted . This ( saying of his ) proceeded not out of his Love , when he did bid him to kill the Heathens : as also the Prophets did not all speak from his Love , but from his Anger , which was awakened by the wickednesse of Man ; so also he speaketh many times through the Spirit of the Prophets in the Great World ( in the Prophets and in Moses ) in the fire , or in other terrors in an angry Zeale . 25. And should wee therefore say that God is well pleased with anger and strife ? No : the Prophets complained often ( in the Holy Ghost [ or Spirit ] of God ) that this evill people offended their God , when they moved him to anger , so that accordingly his severe wrath went forth and devoured them . David saith in the fift Psalme : Thou art not a God that are pleased with wicked wayes . 26. Now if Man awaken sinne , then the fierce anger [ or severity ] of God is stirred in himselfe ( viz. in Man ) which otherwise ( if Man did stand in humility ) would rest and be turned into great Joy , as was often mentioned before : But now when he burneth [ in wrath ] then one people devoureth the other , and one sinne destroyeth another ; if Israel had been p upright , they had not been put to make warre , but they should have entred in with Wonders , and have converted the People , Moses should have lead them into the [ promised Land ] with his [ Miracles ] or Deeds of Wonder : but because they were wicked , they could not enter in ( with the brightnesse of Moses ; with deeds of wonder , in the lustre [ or glance ] of the Father ) to convert the Heathens : but Moses ( with his deeds of wonder ) must stay in the Wildernesse : and the whole People was consumed and devoured in the wrath : and Joshua must warre with the Heathens , and destroy them , for one q wrath devoured the other . 27. Whereas Joshua was an Image and similitude , that Israel ( because they could not subsist in the Fathers clarity and love ) should be led by the second Joshua ( or Jesus ) out of the wrath into the Love , through the breaking of his body , and entring into Death . Moses must enter through Death into life , and bring his clarity , through Death into life : even as he appeared with Elias , on mount Thabor , to the second Joshua ( or Jesus ) , in the claritie of the Father , and shewed him the pleasure of the Father , [ viz. ] that he ( the second Joshua ) should bring Israel ( through his Death and clarity ) into the Promised Land of Paradise . 28. Yet it could not be ( how vigorously soever it was sought after ) that Man ( in his own power ) could enter into Paradise : and therefore poore captive Man must sit in this world in the Devils murthering Denne : where now the Devill hath built his Chappell close by the Christian Church , and hath quite destroyed the love of Paradise , and hath in the stead thereof set up meere covetous proud selfe-willed [ or selfe-conceited ] faithlesse , sturdy , malicious Blasphemers , Theeves and Murtherers , which lift themselves up against Heaven and Paradise , and have built themselves a Kingdome ( according to the Dominion of the fierce soure [ Starres or ] Constellations , ) wherein they domineere ( with silver and gold , and consume the sweat one of another , whosoever is but able , oppresseth the other to the ground . And though he flie before him , yet then he onely putteth forth his Dragons tongue , and spitteth fire upon him : he terrifieth him with his harsh voyce , and plagueth him day and night . 29. What can he said of thee O Cain ? doest thou suppose that God doth not see thee ? Thou Monstrous Beast , thou shalt stand naked , as the Spirit in the Wonders doth signifie , that thy Ornament may be made knowne . How art thou become thus ? O Eve ! are not all , thy children which thou hast brought forth ? all come out of thy loynes . Was it then the purpose of God that the evill should domineere among the Good , and one plague another ? 30. O no : But the Devill who is a cause of the r wrathfulnesse . Adam was made good out of the pure Element : but the longing [ desire or lust ] of the Devill deceived him , so that he went into the Spirit of this world . 31. And now it cannot be otherwise , the two Kingdomes wrestle one with another in the children of Men ; the one is the Kingdome of Christ , [ Generated ] through the New Birth into Paradise : that ( in this world ) is miserable and contemned , there are not many that desire it , for it hath meere scorne and contempt from the Devill and his followers : it consisteth in righteousnesse and truth : and that is not valued in this world : and therefore it must lie at the Rich Mans doore with poore Lazarus , and at his feete : if any doe but let it appeare that they are the childe of God , then the Devill will away with them presently : or else will put them to such scorne and disgrace , that they cannot be knowne ; that so the Devill may continue to be the Great Prince upon Earth , and that the world may not learne to know him . 32. The other Kingdome is that of Antichrist , with a Golden [ Splendour or ] Glance , Prancing in state , Glistering on every side : every one saith , it is a happy thing : for it adorneth it selfe most sumptuously , and setteth its seate over the Hills and Mountaines : every one saluteth it : [ or doth it reverence : ] it draweth the Tincture of the Earth to it selfe , that it may glister alone : it bereaveth the Kingdome of Christ of its temporall [ food , livelihood , or ] bread , it devoureth the sweat of the needy : and saith to him , You are mine , I am your God , I will set you where I please : you are the dogge that lieth at my feete : If I had a minde to it , I could hunt you out of my house : you must doe what I will ; and the needy Worme must say , I am your poore servant , doe but spare my life ; and if he squeeze out the sweat of his browes , so that it smarteth , ( which his s Master consumeth [ or spendeth ] ) then he groweth impatient with his Master , and curseth him , and seeketh out wayes of lying and deceit , and by what way he might make his heavy burthen lighter . 33. And then if he finde his Master so unjust , he riseth up against him , and taketh away his t unrighteous Bread , which he thinketh to eate under a soft yoake , and u worrieth him to the uttermost , and leaveth him no time to escape , but sticketh full of impatience under that heavy burthen : he grumbleth and maundereth , and seeketh all evill devices to ease his yoake , that he might eate his bread in quietnesse , and yet it will not be , the Driver [ Hunter , cruell Tyrant his Master ] is behinde him , and taketh away his bread , and feedeth him with sorrow under his yoake . 34. And then he studieth cunning and deceit , and casteth about , [ to finde ] which way he may by shifts and tricks fill his belly and live : he curseth his Master secretly , and though he steale away closely by some slight the bread of another needy Man , yet that must be right [ with him ] : and his Master doth not regard it , so he eate not of his cost , and so that he continue to be his dogge under his yoake . Thus the Master [ Lord or Superiour ] is unrighteous and x wicked : and maketh also that his servant is unrighteous and x wicked : whereas otherwise ( if he might eate his bread under an easie yoake ) he would not be so cursed and cunning in Theevery . 35. But what will the Spirit of this Kingdome say ? Art thou not shining in Bravery ? Hast thou not taken possession of all ? Hast thou not the Earth in possession freely as God gave it thee ? Doest thou not right ? Doest thou not punish the wicked , and lookest to it , where the enemy breaketh it ? Doest thou not defend thy Countrey ? Art thou not a light to the blinde , and appointest Teachers for them , which y drive them to patience ? The Kingdome is thine indeed , thou hast purchased it , the poore is thy servant indeed , that [ in thy opinion ] cannot faile , [ but be right ] . 36. But the Divine Answer in the Light of Nature saith to mee ; Behold , out of what art thou growen ? Have I planted thee ? art thou not growen in my wilde Garden ? When Adam went into the wilde Garden , there he z planted thee , how art thou growen so great ? who hath given thee vertue [ or sappe ] thou wilde Tree ? My Love never stirred thee up , all thy branches are wilde , and thy fruit is wilde ; Doest thou think that my soule lusteth after thy food ? I will not eate of thy fruit ; I am strong , and the Kingdome is mine , he that cometh under my a wings , I will shelter him , no storme can touch him : moreover , the Countrey is mine : I have left it to you , to be used in unanimous Love : and have set you out of one [ and the same ] roote , that you should be alike , and love one another , and prevent one another in chast Love. 37. Thou wilde Beast , how comest thou so great and strong ? Hast thou not trampled in my Garden of Roses , and there made thee a Coutch ? Where are thy Brothers and Sisters ? How cometh it to passe , that they lie at thy feete ? and that they are so leane , and thou onely art strong [ and lusty ] ? Hast thou not devoured my Branches , and brought forth young Wolves , which devoure thy b Cattle also ? and thou art a Beast with thy young ones : should I suffer thee in my Garden of Roses ? Where is the Noble fruit which I did sowe ? Have you not turned them all into wilde branches ? And where now shall I seeke for the fruit and profit of my Garden of Roses ? And my soule would faine eate of the Good fruit : but thou hast trampled all underfoote , and made it a denne of Murther . 38. Besides , I heare a great howling , and lamentation , that all thy servants cry woe over thee , because thou plaguest them : and moreover , thou hast shed my Noble seede , and not sowen it , but [ thou hast sowen ] thy wilde [ seede ] for [ the promoting of ] thy great devouring and pomp ; behold , I have spewed thee out towards Babell in the Presse of my fierce wrath , and there I will presse thee : and I will plant my Lilly-Branch in my Garden of Roses , which bringeth mee forth fruit , after which my soule lusteth , of which my sick Adam shall eate , that he may be strong , and may goe into Paradise . Of the Thrusting Adam and Eve out of the Paradise , of the Garden in Eden . 39. And when God had thus provided Adam and Eve a Beastiall Garment , to cover their shame , and to defend them against the cold : then he let them out of the Garden , and set the Cherubine with a naked c two edged sword before it , to keep the way to the Tree of Life , and he [ Man ] must now till the Ground . But the understanding of us poore children of Adam and Eve is d sunk so much , that at our last old age , wee scarce reach [ the understanding of ] any thing concerning the lamentable Fall of Adam and Eve : Seeing wee must seeke very deep for it in the Centre of the Light of Life : for it is very wonderfull which Moses saith , God set the Cherubine before the Garden , to keep and guard the way to the Tree of Life . Who could understand it ? If God did not open our eyes , wee should speak simply of a keeper with a sword : and Reason seeth nothing else . 40. But the Noble virgin sheweth us the Doore , [ and ] how wee must enter againe into Paradise , through the sharpnesse of the sword : yet the sword cutteth the Earthly Body cleane away from the Holy Element : and then the New Man may enter into Paradise by the way of Life . And the sword is nothing else , but the Kingdome or Gate of the fiercenesse in the anger of God , where Man must presse in , through the fierce [ bitter ] Death , through the Centre , into the second Principle , into the Paradise of the holy Element before God ; where then the fierce [ grimme ] Death , cutteth off the Earthly Body ( viz. the foure Elements ) from the holy [ one ] Element . 41. And the keeper of the Garden , is the Cherubine , the cutter off of the source [ or quality ] of the Starres , which holdeth the foure Elements for a while , and then breaketh them , and with its bitter sharpnesse severeth them from the soule , and passeth away it selfe also with its sword : this [ keeper ] is here in the way , that wee cannot come to the Tree of the Eternall Life , he is in the middest , and suffereth us not to come into Paradise : the grosse Garden of Eden ( which is our Earthly Flesh ) is the hedge [ or fortification ] before the Garden . 42. Now if any body would come into the Garden , he must presse in through the sword of Death ; though indeed Christ hath broken the sword , so that now wee can much easier enter in with our soules ; yet there is a sword before it still : but he that findeth the way aright , him it doth not cut very much : for it is blunt , and it is bent ; and if the soule goe but into the Gate , into the Centre , then it is presently helped by the Noble Champion Christ ; for he hath gotten the sword into his e hands : he is the slaine Lambe of the House of Israel , in the Revelation of John ; which took the Book of the f first Principle , out of the hand of the Ancient [ of Dayes ] who sate upon the Throne , with his foure and twenty Elders ( which [ Book ] had seven seales , or seven Spirits of the g Birth of God ) and opened them : where the Elders fell down before him , and worshipped the Lamb that was slaine : and gave praise and honour to him which sate upon the Throne , because the Champion of the House of Israel had overcome . The seven Golden Candlesticks are his Humanity , the seven Starres are his Deity , as the Divine h Birth in it selfe standeth in a sevenfold forme , as it is expounded in the beginning of this Book , in the first foure Chapters . 43. Thus Moses hath a vayle before his eyes : and if thou wouldst see his face , then thou must onely set Christ thy Champion before thee , that he may lift up his vayle , and then thou shalt see , that Moses hath i no Hornes , but that he is a patient Lamb , fast bound to the Death of Christ : and that his vayle was the Book that was shut : so that wee could not be well enough , till the Champion came , and brake its seven seales with his entring into Death : and there the vayle [ or covering ] was done away : and in that Book there stood the holy k Gospel of the Kingdome of God , which our worthy Conquerour Jesus Christ hath l left us . 44. Now when Adam and Eve went out of the Garden , they kept together , as now married People doe , and now would make tryall of their beastiall condition , [ to trie ] what wonders might proceed from them : and the Spirit of the great world did well enough teach them , in their Reason , what they were to doe . And Adam knew his wife Eve , and shee conceived and bare a sonne , and called him Cain : for shee said , I have a Man from the Lord ; These are sealed words which Moses writeth , that shee said , I have a Man from the Lord : ( [ for ] then said the m Major Mundus , I have the Lord , ) of this world . Eve spake no otherwise , than as the Apostles thought , that Christ was to erect a worldly Kingdome : so Eve thought that her sonne ( as a strong Champion ) should break the Head of the Devill , and set up a Glorious Kingdome : from whence instantly a twofold understanding [ or different conditions ) followed , and two sorts of Churches : the one [ built or relying ] upon the mercy of God ; and the other , upon their own might ; [ authority or power ] ; and therefore Cain could not endure his brother , because Abel pressed hard upon the mercy of God , and Cain [ relyed ] upon his own power [ might and authority ] . He thought himselfe to be the Lord of the whole world , as his Mother had instructed him : and therefore now he would breake the Head of the Serpent in his own might as a Warriour [ or Souldier ] and began with his brother Abel , for his Faith relyed not on God , but on his own power ; and here the Serpent did sting the Treader upon the Serpent in the Heele the first time . The Gate of the Mysteries [ or the Exposition of the hidden secrets . ] 45. Reason saith how might that come to passe , that the first Man borne of a Woman was [ so evill ] a malicious Murtherer ? Behold , thou immodest vile whorish world , here thou shalt finde a Glasse , behold thy selfe [ and see ] what thou art . Here againe the great secrets meet us , in the light of Nature , very cleerly and plainly to be understood . For Adam and Eve were entred into the Spirit of this world , and the Region of the foure Starres , with the infection of the Devill , had miserably possessed them : and although they did somewhat stick to the word of the promise , yet the true longing and love towards God was very much extinguished , and on the contrary , the longing and desire after this world , was kindled in them , and besides , they gat ( from the Region of the Starres ) a Beastiall lust [ or wanton desire ] towards one another , so that their Tincture thus became a fierce beastiall [ lust or ] longing : for they had no Law but the Light of Nature , which they suppressed , and kindled themselves in wanton [ lust ] , to which the Devill helped them . 46. And now when Eve n was impregnated , her Tincture was wholly murtherous and false , for her Spirit in the Love , looked not upon God with a totall trust and confidence : Also the wisdome of God stood hidden in the Centre of the light of her life : Eve did not o unite [ or yeeld her selfe ] to it with love and confidence , but much rather to the lust of this world : shee must bring it to passe , if any thing were to be done : and being her Trust was not in God , so also God was not in her , but in his own Centre [ or Principle ] : and the wrath began to flow forth [ boyle or worke ] ; and this is that which Christ said , An evill Tree bringeth forth evill fruit , and so out of a false Tincture grew a soure evill roote , and consequently such a Tree and fruit . Also that which goeth forth [ is ] as the Tincture in the p mixture was , and such a childe is generated , for the Spirit of the life , generateth it selfe out of the Essences . 47. And seeing Adam was gone out of Paradise into the Spirit of this world , therefore now the strife was already between the two Kingdomes ( viz. the Kingdome of Heaven , and the Kingdome of Hell ) about the children of Eve : and here it is seene that the wrath had the victorie ; and the Spirit of God complaineth , not without cause ; [ saying ] ; I am as a Grape-gatherer that gleaneth , and yet would faine eate of the best fruit . 48. But the fault lyeth in Man ; if he did put his Trust in the love of God , then the Kingdome of God would have the victorie : but if he put it in his evill lust and wantonnesse , in himselfe in his own ability [ or power ] then he is captivated by the wrath , and his body and soule is in the wrath . But when he putteth his minde and confidence in God , then he goeth out from the wrath , and the Kingdome of God worketh ( in him ) to righteousnesse : and thus it is seene as cleere as the Sunne , what the cause is , that the first Man borne of a Woman became a murtherer . 49. For as the Tree was , so was the fruit : and though the Tree was not wholly evill [ or false ] : yet as to the q becoming Man , the Tincture ( by the wrestling r of the two Regions ) became false [ or evill [ And besides , afterwards Eve ( his Mother ) helped ſ him forward very much , because shee sought after an Earthly Lord and Treader upon the Serpent , and instructed him , [ telling him ] that he was the Warriour [ or Souldier to overcome ] against the Devill , he must doe it ; and so the wrath held him captive , and his offering [ or sacrifice ] was not acceptable to God , because ( in wrath ) he built upon himselfe , and so his Prayer reached not the Gate of Heaven , but the t Driver did take it up , because it proceeded out of selfe-pride ( like the proud Pharisee ) out of an [ evill or ] false minde . 50. And u here ( thou lascivious Whore in Babell , full of immodesty and lechery in such whoredome ) thou hast a Glosse , in thy [ evill or ] false Copulation without the feare of God : thou shouldst looke [ well to it ] what thou sowest , that there grow not a Tree in Hell fire . Thou supposest that it is a small matter to commit whoredome : But I pray consider thy selfe , whither doest thou send thy Tincture ? Which ( if it be true [ or faithfull ] ) reacheth the Element of God : and now if you powre it forth thus , in such a false [ or evill ] way ( in the impulsion of the Region of the Starres , with the infection of the Devill ) , and also into such an uncleane vessell , what doest thou suppose shall accept it ? Doest thou not know that the Tincture in the seede is a blossome of the life which qualifieth [ or mingleth ] with thy body and soule ? Which ( as often as it is generated ) is a figure before God : how doest thou think , whether doth it stand in th love or anger of God ? 51. O thou Babylonish Whore , when thou thus committest whordome , and x breakest afterwards the Limbus , together with the Matrix ( wherein the figure of the Image of God standeth , ) onely for thy filthy lechery sake ; What doest thou think , how shall this figure appeare ? seeing all ( whatsoever is generated at any time out of the Tincture ) shall after the breaking of this world , stand before God : and will not these figures appeare in the anger of God ? Or hast thou an Absolution for that which thou sowest in Hell ? Looke to it that this figure doth not qualifie [ or mingle ] with thy body and soule ; for the Tincture [ then ] is not yet become a Spirit : it reacheth thy selfe : if thou art not new-borne ( through the bloud of Christ ) , then thou must bath [ swimme or swelter ] therein Eternally ; 'T is not I that say this , but the High Spirit in the bosome of the Virgin. 52. Therefore consider thy selfe : and say not , I stand in the darke , and y exercise Love , none seeth it : thou standest before the cleare countenance of God : also thou standest before the Abysse of Hell , before the Councell of all Devills , who mock at thee ; and besides , thou hast an evill [ false ] or unfaithfull Love , and it is no other than a [ wanton ] Lechery ; if z it were faithfull , thou wouldst not defile thy brother or sister : both of you miserably defile the Image of God : and are the worst enemies one of another : you cast one another into the Devils murthering Denne , and are in the wrestling ; but the Devill tickleth you , and stroweth Sugar , that he may catch you and binde you fast : and then he leadeth you a to Jericho , and scourgeth [ woundeth ] and plagueth you sufficiently . 53. And then when the poore soule shall travaile [ home ] there are great Mountaines in its way : and then thy faire Tincture will appeare before the [ holy ] Element like a defiled cloath ; and there standeth the Devill and readeth the b Law to you about it : and then the poore soule quaketh , and beginneth to doubt : and when it is to breake through the bitter Gate [ of the Cherubine ] , then it continually feareth that the fierce anger of God shall seize upon it [ as upon hellish Brimstone ] and kindle it ; as it cometh to passe for certain , if it be not borne anew in Christ , through earnest repentance . 54. Therefore O Man , consider ; what thou sowest here , that thou shalt reape ; take an Example in Cain . Or doest thou suppose , that it is an invented Fable ? [ which I here write ] doe but aske thy owne minde , that will convince thee : except thou art too much captivated by the Devill : behold the horrible punishments from the anger of God , fince the beginning of the world : the Floud [ or Deluge ] was a punishment for the unchastity , [ or uncleannesse ] , whereby God would drowne the c Matrix of the burning lust of lechery : and therefore he punished the World with Water ; for the Water is the c Matrix of all things . 55. Therefore God established the state of wedlock with Adam and Eve , and bound it fast with a strong chaine , in that he said ; A Man shall leave Father and Mother , and cleave to his wife , and they two shall be one flesh . And God tolerateth their d lust , because it is to be bound with faithfull chast Love , as one body , e and its members : and must aime ( in the feare of God ) at the getting of children : or else the wantonnesse [ or lust ] in it selfe , ( without that true love , of the state of wedlock ) is f continually a Beastiall lust , [ infection ] and sinne : and if you , ( in the state of wedlock , ) seek nothing , but the lust and lechery , then in such a condition , thou art not a jot better than a Beast : and doe but consider it rightly , that without this , thou standest [ already ] in a Beastiall Birth [ or Generation ] ( contrary to the first Creation ) like all Beasts . For the holy Man in Adam , was not fore-appointed to have propagated so , but in great modest Love , out of himselfe . 56. Therefore O Man looke to it ! [ have a care ] how you use the beastiall lust : it is ( in it selfe ) an abomination before God , whither it be in the state of wedlock , or out of it ; But the right love and fidelitie [ or faithfulnesse ] ( in the feare of God ) covereth it , before the countenance of God : and ( through the Sonne of the Virgin ) it is Regenerated to be a pure undefiled creature againe , in the Faith , if thy confidence be in God. 57. But for the Whores and Rogues ( who run a whoring without marrying in lustfull lechery ) wee have no other Language for them g : neither can wee finde any otherwise in the Light of Nature , than that it is an abomination [ or loathing ] in the anger of God : and if earnest Repentance ( with Mary Magdalen ) be not there performed in the Regeneration [ then wee finde nothing else but ] the anger of God and Hell-fire , to be their wages , Amen . Of the innocent and righteous Abel . The Gate of the Christian Church . 58. Seeing then that Adam and Eve , had yeelded themselves to the Spirit of this world , and did live in two [ Kingdomes ] ( viz. in the holy Element before God ; and also in the Out-Birth [ viz. ] the foure Elements , which reacheth that which is most outward , [ viz. ] the Kingdome of the [ soure , fierce ] grimnesse ) so there were also two sorts of children generated out of them ; viz. one a Mocker [ or scorner ] and another a plaine honest Man ; as is sufficiently to be seene by Isaack and Ishmael [ the sonnes of ] Abraham ; also by Jacob and Ejan . 59. And although the Church in Babell will prattle much here , about the Election from the purpose of God : and yet hath as little knowledge thereof as the Babylonish Tower ( whose top should reach to Heaven ) [ had ] of God. As if it were not possible that a childe could goe out of the Anger into the Love of God , whereas the Love in the breaking of the Anger doth h fully appeare [ or shine forth ] : and t is for want of repentance : that Man suffereth himselfe to be held by the Devill . 60. And the hardening is not so wholly in the Birth , that the soule ( from the Mothers womb ) should be quite dead to God , or that God did not desire it . The anger is in the flowing [ working or boyling ] of the Father , and the Father is God indeed , and generateth his deare Heart and Love ( in the breaking of the Gate in the Habitation ) out of himselfe : should he then be at oddes with himselfe , because his anger is under the roote of his Love ? Should he be at Enmity against himselfe ? his Anger is his Strength and Omnipotence [ or Allmightinesse ] , and Consuming fire : and his heart in the Love , is his i meeknesse ; and so now , that which approacheth and entereth into his Anger , is captivated in the Anger . 61. But it is possible to goe out from the Anger ; as his deare heart is generated out of the Anger ; which [ cooleth , pacifieth , or ] stilleth the Anger : and is rightly called the Paradise , or the Kingdome of Heaven . And his Anger is not knowne in the Heaven : and so there also ; his Election goeth alwayes over the children of Love , which belong to the Kingdome of Heaven ; and S t Paul speaketh no otherwise of his Election : but meaneth [ it of ] them that draw neere to him , and enter into his Covenant , and give up themselves to him : and these the Father draweth with the Holy Ghost , through the Death of Christ into the pure Element [ that is ] before the Father : Isa 44. 2. Feare not thou [ O ] my servant Jacob , and thou k upright [ one ] whom I have chosen . 62. But that God ( out of his purpose ) should harden the will of any , and make it darke , that is not true ; the Spirit of God is withdrawen from the wicked , who onely wrestle for the might [ or power ] of the fire , for he himselfe goeth out from God , and desireth not [ to enjoy ] God. God withdraweth himselfe from none : Man hath a free will , he may lay hold on what he will : but he is held by two ( by Heaven and by Hell ) to which he yeeldeth , he is in that . 63. Cain was not rejected in the Mothers womb [ or body , ] though it be plaine , that God doth not love such a false [ or evill ] seede , yet it standeth free , it may presse into the Love , or into the Anger , and l the one as well as the other , will receive it ; as Paul also saith ; To whom you yeeld your selves servants in obedience , his servants you are , whom you obey ; whether it be in the obedience of God to righteousnesse , or of sinne unto Death . 64. Now God have no malicious soule [ to be ] in the Love but in the Anger : and he is the m Searcher of the Hearts , and knoweth well what is in Man , and what he will doe ( even while [ Man ] is in the seede ) and will not cast the Pearle before swine ; and yet the false [ or evill ] seede is not [ come ] out of his will and purpose , else he must also have willed the Devill [ to be a Devill . ) 65. And know you not that the band of the Eternity standeth free , and maketh it selfe ? but that which inclineth to him is also n generated in God. And yet the Love presseth not into the Anger ; o but the Love is generated out of the Anger , and is wholly free ; and therefore the Heart of God in the Love , is p another Person than the Father , and the q issue [ or going forth from them ] is the Holy Ghost , who goeth not [ back ] againe into the Anger . 66. Then wherefore doth not the soule of Man goe also [ therewith ] out of the Anger into the Love , and so it should be generated [ to be ] another creature in the Love ? Saint Paul saith ; Whom he hath foreseene , those he hath sanctified , that they may be like his Image ; the foreseeing , is in his Election : he alwayes electeth [ or chooseth ] his Sheepe . Those who come to him , he assureth them the Eternall Life . But that he hardeneth ( those that desire r earnestly to come to him ) and will not foresee [ Predestinate or elect them ] that is not so . His will is to helpe all Men : and Christ himselfe saith : Come yee all to mee that are weary and heavy laden , ( here it is , those that are laden with sinnes ) I will refresh you ; that is , certainly , foresee [ or Elect ] and draw [ them ] to mee : and there wanteth but to Come . 67. What is it now , that lyeth in the way of the wicked , that he cannot come ? It is the Angry-Sword of the Angel ( or Cherubine ) which he will not breake , the faire , glistering , hypocriticall , dainty world in his bosom [ malice or wickednesse ] in flesh and bloud , pleaseth him too well : he will not breake his minde , which yet he is able to doe : and if he doe breake it , then he is drawne of God ( by Christ ) to the Father : and instantly is chosen to [ be ] a childe of God : and out of the Image of the Serpent there cometh [ to be ] the Image of an Angel. 68. For so long as the Image standeth in the Anger , it is the Image of the Serpent ; but if it goe forth [ from the lust of sinne , or desire of evill ] , into the breaking [ or destroying thereof ] then a Heavenly Image is figured ( by the Treader upon the Serpent ) ; and ſ the Serpents Head is broken ; the two Kingdomes fight [ or wrestle ] one with another , and that which overcometh figureth the Image . 69. Whereby it is seene , how great the Anger was in Adam and Eve , in that the wrathfull Kingdome sooner overcame , than the Kingdome of Heaven : and the scorner is sooner generated than the t upright . But yet the fault of this was in the Parents : had they not sinned , and let the Anger into them , then it had not been so , as at this Day . 70. Although indeed , Nature taketh hold of the childe ( in the Mothers body [ or womb ] ) and [ shapeth , figureth , or ] Imageth it : yet the u Region of the Starres hath no other than the x Image in the foure Elements , and not [ that ] in the Holy Element . And although indeed it Image [ or frame ] a Man in the outward Beastiall Minde with a little understanding many times , yet that is no matter : the outward Man is the Beast of the Starres ; but the inward ( in the [ one ] Element ) is the Image of God : and the divine framing [ figuring or Imaging ] is not performed in the y outward , but in the inward Element . 71. For a Man is many times ( in the outward ) so very evill natured [ or malicious froward conditioned ] from the Starres , that he becometh z loathsome to himselfe ; but when he considereth himselfe , then he entereth into himselfe ( into the inward Man ) and reacheth after Abstinence [ or for bearance of evill ] and yet cannot be quite loosed from , [ or rid off ] the outward wicked malicious Man : but must continually ( with the inward ) breake the head of ( the outward ) the Serpent . 72. For the Serpent stingeth many in the outward : but if it a get the Inward Man , then the Image of God is gone . The evillnesse [ or malice ] of the Starres driveth many [ strongly ] to murther , steale , lye , and b deceive ; till they come to the Gallowes , and sword , [ or block ] , and yet have not wholly [ captivated ] the inward : he is yet in the Gate , and is able ( through Repentance ) to goe into another Image , which is not like the outward : Man cannot judge the inward Man so wholly according to the outward ▪ except they see that he despiseth God , and blasphemeth the Holy Ghost ; in such a one there is c no Divine Image . And it is hard [ d with him ] ; yet his Judgement is not [ in the time of ] this body : the Gate of the Mercifulnesse standeth open towards him , while he is in this Tabernacle . 73. But after this life he shall attaine it no more , except he hath [ hold of ] the Mercifulnesse [ of God ] by a Threed : for God will not quench the smoaking flax , as Isaiah saith ; though indeed he must bathe [ swimme or swelter ] in his sinnes , e till the Anger ( through the Death of Christ ) be overcome ; on which Threed he must hang : and the Putrefaction is his Purgatory in his sinnes , and no strange [ or distinct Heterogene Purgatory ] ( of which Antichrist feigneth and prateth ) but his own selfe , [ Purgatory , ] in his sinnes . 74. And it is all vaine and idle [ which is said , ] concerning Purgatory , as the Wolfe of the Whores Beast seigneth , [ or conceiteth ] : for it is well knowne , that after the [ outward ] life , there is an Eternall life , and that all sinnes are f remitted here ; but as long as thou art between the Doore and the Hindges , and hangest by a small haire , thou art yet not wholly in the g Eternall Life : but if thou be once in the Eternall Life , then thou art perfect ; [ or fully there ] whether it be in the Heaven or in the Hell , out of that there is no Redemption , for it is the g Eternall Life . 75. But while wee are thus speaking of the h upright Abel , we cannot say , that the Kingdome of Heaven was not assisting in him , and that he meerly out of his own might and power , made himselfe such an upright [ honest ] Man ; for i it was in the wrestling , and overcame the Anger : for Man is weake , and k ignorant , and can doe little by his own Power [ or ability ] ; l yet he hath the Imagination , and the choosing , or the free yeelding , [ to a thing ] where then the Maker is ready before hand , which maketh him [ to be ] according as his lust [ or desire ] is : as is to be seene by Adam , for when he longed and lusted in the Spirit of this world , there instantly the Maker was present , and made ( of an Angelicall Image , ) a Man. 76. The Lust [ or longing Desire ] is the introducing m into a thing , and out of the Lust cometh the forme [ or Image ] of the Lust , ( viz. a Body , ) and the source [ or active quality ] of sinnes sticketh therein ; and you may easier hinder the Lust , than breake the Body , which is very hard ; therefore it is good , to turne away the eyes , and then the n Tincture goeth not into the Essences by which the Spirit is impregnated ; for the lust indeed is not the minde wholly , but they are sisters : for when the lust impregnateth the minde , then it is already a halfe o substance , and there must necessarily follow a breaking , or there cometh to be a whole substance , and an Essence of a thing . 77. Now Abel is the first Christian Church in Patience , which God established , that the Cainish Church should be converted by Abel : he hath not therefore so rejected the Cainish Church , that he would have no member out of it . Understand it thus ; the true Christian Church standeth like a sheepe among Wolves ; though indeed wee are Men and not Wolves , but in Minde and in Figure . p It teacheth the wicked : and if he be converted , then it hath gained him , and he is figured into an Image [ of God ] : and thereby Joy is caused among the Angels of God , that the Kingdome of Heaven hath the victory . 78. Or doest thou suppose , that the word in Daniel is nothing , Chap. 10. concerning the Angel Gabriel , who said ; that the Prince in Persia withstood him one and twenty dayes , and that our Prince Michael came to helpe him . Thereby it may be seene how the Princes and Throne-Angells strive against the Kingdome of the fierce wrath , and assist Men ; the cause whereof is this ; The Devill awakeneth the Anger against Men : and the Angels of God ( viz. the Throne-Princes ) keepe it back , because God q yet willeth not Evill . 79. Wee are especially to observe in Cain and Abel , what their purpose was . Cain was a Plowman [ or Tiller of the Ground ] and Abel was a Shepheard [ or keeper of sheepe ] : Abel relyed upon the blessing of God towards his flock , to maintaine himselfe by the blessing of God : Cain relyed upon his own labour , to maintaine himselfe by his own skill and industry . Eve tooke part with Cain , and Adam with Abel ; for Eve counted him to be the Prince on Earth , to whom the Kingdome did belong , and supposed that he ( as a Champion ) would chase and hunt away the Devill ; although shee knew r him not . 80. But if Men search very Deepe , this [ that followeth they will finde ] is the very Ground . Eve was the Childe in the Matrix of Adam , which Adam ( if he had not been overcome ) should have generated out of himselfe , in great modesty [ purity ] and holinesse ; but because Adams Matrix was impregnated from the Spirit of this world , therefore God must frame a fleshly woman out of it , which afterwards ( in her first fruit ) became lustfull , and infected from the Devill , as well as the Limbus in Adam . 81. And therefore they also generated such a towardly childe as looked onely after covetousnesse : as Eve also did , who would be like God : and surely Adam had some minde that way , or else he should not have entred into the spirit of this world . 82. And such also now was their Sonne Cain : he supposed that he was Lord on Earth ; and therefore he grutched that his Brother should have any thing : especially when he saw that he was accepted before God , that vexed him ; and he thought that Abel should come to be Lord on Earth : in his sacrifice , he regarded not the feare of God , though he ( as an appearing holy Man [ or hypocrite ] ) sacrificed also ; but he regarded onely the ſ Region . 83. And here the Antichristian Kingdome tooke its beginning , where Men t give God good words , and their heart is possessed with covetousnesse , and seek after nothing but power and authority , to domineere over the needy and miserable , who trust and relie upon God. Therefore Antichrist hath his God in his Chist , and in the strength of his power : and behinde his cloake there hangeth a Fox . He prayeth , yet he desireth nothing else but the Kingdome of this world : his heart doth not leave off to persecute and to hunt poore Abel . But Abel prayeth to the Lord , and his heart inclineth it selfe to the Love of God , in the true Image , for he desireth the Kingdome of Heaven , and the Blessing of God here , for his u maintenance . 84. Now the Devill cannot endure that a holy Church should grow up in his Dominions , he will murther Abel still , as he did then ; because Cain feared not God , therefore the Devill gat an accesse to him , and stirred up the inbred wrath in Cain against Abel , that he slew him . Here surely all the Devills danced at it , and thought , now is the Kingdome ours againe : whereat Adam and Eve were much amazed and affrighted , when they saw that he whom they accounted for a Prince became a murtherer ; and as the History saith , they copulated [ or knew one another ] no more in seaventy yeares after . 85. Now it being thus , therefore they sought for quite another Treader upon the Serpent : also now they inclined their heart to God , so that seventy yeares after this murther , they begat a very upright [ vertuous ] holy Sonne that feared God , ( who established againe the pure Church of the feare of God and promised seede of the Woman ; ) whose name was Seth ; who also begat a very upright [ vertuous ] Sonne , whose name was Enos , and then Men began to preach openly [ or plainly ] of God : and the Christian Church alwayes rose up like a small flock , in spite of all the Regings of the Devills . 86. But Cain exalted himselfe to be a Lord over his kindred : from whence arose the Dominion , and Rule or Government of this world , all ( according to the influence of the Starres ) generated per Spiritum Majoris Mundi , [ by the Spirit of the x Great world ] : and is not as Cain supposed , so ordained , by the cleere Deity . 87. It is true indeed , when the world became so evill , malicious , and murtherous , then there must needs be Judges and Magistrates that the fierce wrath might be stopped by punishment and feare ; but if thou haddest continued in Love , then thou shouldst have had no Lords , but loving Brothers and Sisters O Cain ! thy potent Kingdome cometh not from God , but hath its influence from the starry Heaven in Anger , which domineereth over thee , and many times giveth thee Tyrants , who consume thy sweat in Pride , and this thou hast for thy Paradise . 88. Saint Paul writeth very well , that there is no [ power , authority , or ] Magistracy but of God ; but he saith , it is an y avenger of the wicked , and beareth not the sword in vaine ; herein thou hast ground enough , that God useth the worldly Government , and the sword thereof for the wicked's sake , under which thou must now ( for the sake of sinne ) beare thy yoake , because thou art a continuall devourer and murtherer : doe but behold thy selfe , together with the avenging sword , perhaps thou wilt see , thy selfe . 89. But if any say , that God doth [ abhorre or ] loath the Great Tyranny and Oppression , when they domineere and take away the sweat of the poore and needy , and consume it in pride and statelinesse ; that Cain cannot endure : if the terrible Example of the Floud [ or Deluge ] did not stand there , then [ Tyranny ] would be accounted holinesse ; but thy z Kingdome O Cain ! is set up in Babell , and thy Beast Ruleth in Sodom and Gomorrha , there is a fire from the Lord of Heaven in it : it is time to goe with Lot out of Sodom , sinne is awakened in Cain . 90. Now when Cain had murthered his Brother , then he went securely as a Lord : and thought , now thou art sole Prince on Earth ; but the voice of the fierce anger of God came , and said ; Where is thy Brother Abel ? and he answered , I know not , Shall I be my Brothers keeper ? And a He said , What hast thou done ? Behold the voyce of thy Brothers bloud , cryeth to mee from the Earth : and now thou art accursed upon the Earth , which hath opened its mouth , to receive thy Brothers bloud from thy hands : When thou shalt till the Ground , it shall not yeeld its strength to thee henceforward ; thou shalt be a vagabond and fugitive upon Earth . 91. And now when the Anger of God stirred the sinne in Cain , then it became awakened : and he was perplexed [ or troubled ] : and then his false Faith was seene : for he despaired , and said ; My sinnes are greater , than that they can be forgiven mee : behold thou drivest mee away from the Lord this day , and I must hide my selfe b from thy Countenance , and I must be a fugitive and vagabond upon the Earth : and it shall befall mee so , that whosoever c findeth mee will slay mee . 92. Here there appeareth to us the most terrible Lamentable and miserable Gate of despaire , upon the committing of sinnes : for when God said ; d Cursed art thou upon the Earth , which hath opened its mouth , and received thy Brothers bloud from thy Hands : then the lofty , selfe-potent , glistering , hypocriticall , flattering Kingdome of Antichrist was rejected of God : and it hath ( with it entring into the fierce wrath , in the Murther ) seperated it selfe from God. 93. Therefore said God ; Be thou accursed ; and the distinction of this cursing or flying out of the fiercenesse , e is , that the Love of God will not dwell in the fiercenesse , and that Kingdome must not be called after his Name : for God consented not to the Murther , but the fiercenesse [ or wrath ] of which God warned Cain , at his sacrificing , [ saying , ] Be thou upright , and thou shalt be accepted ; if not , then sinne ( and the Kingdome of the fierce wrath ) lyeth at the Doore ; he should not let f it have any power , but should rule over it , but when he letteth it have power , then it ruleth , and vanquisheth him . 94. Thus also God withdrew , that is , Cain went out from God : from the Kingdome of God , into the Kingdome of the fiercenesse of the Driver : therefore also his affaires ( which he further [ managed , held forth , and ] pretended ) were not of God , but from the Kingdome of the fierce wrath ; that [ fiercenesse ] lead him , and generated or awakened g its wonders through him , that the [ Kingdome of the fiercenesse ] might be also manifested , even as it was a great wonder , h how the Noble Image in Abel , by the fiercenesse of Hell , and of this world i could be seperated in the k breaking of the body : whereas the Kingdome of Hell would faine have found [ or felt ] it : and therefore the first Death must be hastily [ or suddenly ] , where then the Treader upon the Serpent shewed his first l Master piece , when the Kingdome of this world m parted from Abel : when the Cherubine did this first time n cut off the soure Elements from the holy Element . 95. And there the Word , or the Treader upon the Serpent , stood in the new regenerated Element , in the soule of Abel , in the Centre , in the Gate of the Deepe , and did breake the Serpents ( that is , the Kingdome of the fiercenesses ) head of its might ; for the Head , signifieth , the strong Might of the fierce Anger . And there the Love of God ( out of the Heart of God o let it selfe into the Hell of the Anger , and did smother , the kindled fire of the poore soule , in the Love againe : and here the first worke was proved , according as was promised from God to Adam and Eve. 96. Secondly , also , the terrible work of the entring into the fiercenesse [ or Anger ] was proved in Cain , for each Kingdome , proved its owne . And now when Cain went into the Anger , then the Love of God stood in the Centre before him , wholly hidden ; there Cain ( as a Champion ) should have broken the Serpents Head : which he before supposed that he was the Man that should doe it , and would doe it in his own power and might ; and here it was rightly tryed , whether it were possible in ones own selfe-power ( through the lustre of the Father in the fire ) to possesse the Kingdome of God. 97. But it was miserable , and all in vaine , for Cain ( in his tender humanity ) cryed woe woe is mee ; his sinnes were greater than p he , he could not in his own power presse in to God : he trembled and at length stood amazed before the Abysse of Hell , which had captivated him , and held him in it : he q severed himselfe now also from [ the company of ] Men : and said , Now whosoever shall finde mee will slay mee , for I must flie from thy face . 98. And here is seene the seperating of the Christian Church from the Cainish , where God expelled Cain , that he must dwell in another place ; and the true understanding of these high hidden secrets sticketh wholly in the Word , under the vayle [ of Moses ] and was almost never knowne [ yet ] , but ( in the time of the Lilly ) it shall r stand in the Wonders ; and thou Antichristian Church on Earth , shouldst know , that all ( whatsoever thou inventest without the Spirit of God , for thy trimming and pride , also for thy strength and power ) is gone forth with Cain from Abel , out from the Church of Christ , beyond Eden , into the Land of Nod : if thou art so highly learned , and doest understand s this in the Language of Nature , what it is , as thy flatterers in their Bonnet [ or promotion ] suppose [ they doe ] ; but they apprehend nothing but the t foure Elements in the going forth with Cain , and not the [ One ] Element before God ; therefore the same is the Babell of Confusion and of various Opinions , and not the Ground u in the [ One ] Element , which standeth in one alone , and not in multiplicity . 99. Thou hast been a cleere x Glasse ( in him ) of Mens own conceits [ or opinions ] , what ones own good meaning ( without the Spirit of God ) is . Cain went not into the Sheepfold at the Doore ( which God made for Adam and Eve with the Word , and Treader upon the Serpent ) but climed into it another way , by his strong Lyonish minde , and would be a Lord over the Sheepe , and became a theefe and murtherer of the Sheepe , and the Sheepe followed him not , but they went ( with Abel ) through the sword of the Angel [ or ] Cherubine ( out of this fraile and corruptible life ) with the Treader upon the Serpent into their resting sheepfold , where there is not one wolfe : for the Cherubine will let none of them in : and if any of them doe come , then he cutteth their Wolves heart of the fiercenesse of the Kingdome of this world cleane away , and then they also become Sheepe , and lay themselves patiently among the Sheepe , and seek no more after the Wolfe , for y he is beyond Eden in the Land of Nod : but they are gone through the sword of the Cherubine into Paradise : where no Wolfe entereth in ; there is a Wall of a Principle and whole z Birth before it . 100. And thou Cainish Church ( with thy Lawes and Pratings , thy acute Comments , and Expositions of the Writings of the Holy Men ( or Saints ] , who have spoken in the Spirit of God ) should look well upon thy selfe , and doe not build thy voluptuous and soft Kingdome so much upon those things : for a they b are most of them in Paradise : they speake out of the Roote of the Holy Element through the c out-Birth of the foure Elements , and many times apprehend ( in the out-Birth ) the fierce wrath , which Men had awakened : therefore look to it , that thou build no stubble , straw , or weeds thereupon : if thou hast not the Spirit of understanding out of the Holy Element , then let them alone , doe not d daube them with the foure Elements , or else those things stand in Babell , it is not good to build the foure Elements thereupon : for the Cherubine standeth between , and he will cut off whatsoever doth not belong to the Sheepfold : thou wilt have no benefit of it , for thy labour [ or work ] stayeth e in the Land of Nod. 101. O Cain ! look but upon thy Kingdome , and consider what besell thy Great [ Grand ] father Cain , who built this Kingdome , who cryed out woe is me ! my sinnes are greater than can be forgiven me , when he saw himselfe ( with his Kingdome ) to be without God , in the Abysse of Hell. And if the loving Word of God , had not recalled it , ( when it said , No ; whosoever killeth Cain , it shall be avenged sevenfold , and God made a mark upon him , that none that met with him should kill him ) he had been quite lost . Those are wonderfull words , Moses face is so very much under the vayle : for the vayle is rightly the Cainish Church , which covereth the Kingdome of Christ . 102. Here is the cleare and plaine ground and roote of the false Cainish Church ; for Cain had made himselfe a Lord of this world , and built [ or relyed ] upon himselfe . Yet now he had in himselfe nothing for a propriety , but the first and the third Principle : for as to his soule , he was in the first Principle , as all Men [ are ] : and as to the body , he was in the third Principle in the Kingdome of this world . And now he should with his soule goe out of the Kingdome of this world , and presse into the second Principle ( viz. into the Trust in God , into the Word of the Promise ) to God , as Abel did : and labour with his hands in this world , and Plant and Build ; but his minde should be directed to God in confidence , and should commend the f Kingdome of this world to God , and carry himselfe therein as a travailing stranger , which onely with this strange body is in his propriety , as to the body , and a stranger onely as to the soule , and besides as an ashamed Guest like a Prisoner in it : whose onely study should be , to get againe into his true Native Countrey , out of which he is gone forth with his father Adam ; but he let the second Principle , the Kingdome of Heaven goe , and yeelded himselfe wholly with his soule into the Kingdome of this world , where he would be Lord ; and so the Anger took hold on him : for he went out from the Word , the Promise of Grace . 103. And then the Word stood against him , in the Centre of the Heaven : and he stood ( in the Roote of the fiercenesse ) against the Word ; for his Spirit went out of the Gate of the Centre of Heaven , and stood in the source [ or active property ] of the Originall of the Creation in the fierce Roote of the fire , and desired the Out-Birth out of the Holy Element , ( which also stood in the kindling in the fiercenesse ; ) viz. the foure Elements . 104. His Anger against Abel came from hence , because Abel g stood not in this Birth , and his Spirit would not endure the Kingdome of Abel in his Kingdome : for he would rule ( as by his own power , ) in the h two Principles ( wherein he stood : ) and therefore he slew Abel . 105. Yet God would not have it so : but i kindled the Anger in Cain , which rested before in the swelled Kingdome of the foure Elements , and was onely climed up in great and mighty Joy , whereas Cain did not know the Anger , nor understand any thing of it ; onely the Essences of the soule knew that they dealt falsly : but they knew not the fierce source in the kindling of the fire , till that they went forth from the Centre of God into the k falshood , and there they felt the fire of the Anger with great horrour , trembling and crying ; for they were gone out from God , and neither saw nor felt the heavenly source any more : and therefore they despaired , because they found [ or felt ] themselves in the source of the wrath : and the Body with all its Essences cryed ; My sinnes are greater than that they can be forgiven . 106. And here is apparently seene the Glasse of the Abysse of Hell , and [ of the ] Eternall despaire ; when the Anger of God riseth up in the source , that the malice [ and wickednesse ] is made stirring , and there beginneth trembling , galling , and crying , and despaire in it selfe as to God : there the soule seeketh abstinence in the Kingdome of this world , and findeth l none : and then it leaveth the Kingdome of this world also , and runneth into the Originality , into the Roote of the Eternall Birth , and seeketh abstinence , and yet findeth nothing ; and then casteth it selfe into the abominable Deepe , supposing to reach the Originall of the Abstinence , or the Gate of the breaking in ; but it mounteth onely above the Heaven , out ( into the most uttermost ) into the fierce [ wrathfull , grimme ] Eternity . 107. Then it beginneth venomously to hate the body , wherein it hath borne the Image of God : and many run headlong into the water , or take a roape , or a sword , and murther the body , which hath bereaved it of the Image of God , through temporall pleasure , through false confidence , standing upon it selfe , to contemne and scorne its brother and sister , to murther him , to take away his daily bread , and also to give occasion of wantonnesse to their brethren and sisters . 108. And thou Cainish Church , here thou hast a Glasse , in thy rising up in pride , and selfe power , also in thy voluptuous selfe-honouring life ; behold thy selfe [ in it : ] for thou art gone into the Spirit of this world , and thou hast made the Kingdome of this world thy Kingdome of Heaven , and thou trustest onely in thy selfe : thou makest thy selfe a Lord over Babell , and thou drawest the Kingdome of this world to thee onely by m cunning [ subtilty ] ; and thou makest thy selfe a Patron therein , and therewith thou goest out from God : thou supposest that thou art holy , though thou suppressest the poore Abel under thy yoake , and vexest him day and night : he must here be thy Bloud-hound , and thou accountest him thy slave , though thou hast not right to the least haire of his head as thine owne : and therefore thou art no other than his Driver [ or Hunter ] in Jericho , thou art his murtherer , who strippest him , beatest and killest him . 109. Doest thou aske wherefore ? Behold , I will tell thee : thou art Can the Lord of the world , for thou hast made thy selfe so ; and now Abel is thy servant , who is entered into this world as a Guest , yet he standeth , and desireth to be n gone out of this world into his Native Countrey , which thou canst not endure , thou pressest him to the ground , two manner of wayes , very subtilly and in selfe power . First , with thy hypocriticall false Doctrine [ Teaching or Preaching ] Babell , where he shall and must beleeve whatsoever thou o prescribest him , without the Spirit of God , that thereby thou mayst but strengthen thy gorgeous p fat Kingdome , whereby thou drawest him away from God , into the Spirit of this world , so that he must q gape upon thy Prating : and if he doe not so , then thou murtherest him , as Abel [ was murthered ] . 110. And secondly , thou hast set thy selfe to be Lord over him , and hast made him thy slave ; and so bravest it over him , as the proud woman of this world , thou r vexest him day and night , and consumest his sweat in high mindednesse ; all according to the ſ fury of the wrath [ or fiercenesse ] . And so he sticketh not onely in the t Darknesse , but [ also ] in great misery , cares , and perplexity , and seeketh wayes to get out of them , and how to come to the light againe , and escape the Driver . 111. But he findeth nothing in thy Gates but the way of falshood , Bribery , cunning , subtlety , lying , and deceit , also covetousnesse , and to winde himselfe about so under thy yoake , that he may but live : and so himselfe murthereth his own poore soul , under thy yoake , and rendeth himselfe off thus , from the Kingdome of God , and giveth himselfe up to the u Kingdome of this world , kneeling and praying before thy Beast , and honoureth thy proud Bride that rideth upon thy Beast , as the Spirit of God in the Revelation of John witnesseth . 112. Thus thou continually murtherest poore Abel , two manner of wayes ▪ and givest him great occasion of stumbling , by thy pomp and power thou drawest him away from God into the Spirit of this world , where he then groweth stalk blinde , and so he will continually ride x after thee , he will still sit upon thy Beast , and be Lord also , and ride over the bended knees : and thus the Kingdome of this world is a right Denne of Theeves , and in the presence of God a Lake of Abominations . 113. The Spirit of thy stout Beast , is the Hellish y Worm ; The Crowned B●●de that fitteth upon it , is the false Woman [ or Whore ] of Babell : shee drinketh onely out of the Cup of Whoredome and Abominations , her drink in that Cup is the fiercenesse of the Anger of God , of which the People [ or Nations ] drink , and become drunk , and so in their drunkennesse , they become Murtherers , Robbers , Theeves , false perfidious mockers , jeerers , scorners , proud , high-minded , selfe honourers , sterne malicious people ; there is no end of the number of those that hate one another : every one supposeth , his way is right , and that he walketh in the right Path : if his brother and sister goe not in the same way with him , he scorneth them and calleth them Hereticks ; and so one Wolfe biteth another : his way is in his own Opinion , as his Master teacheth him , who yet never regardeth any thing but his z Belly-God ; that his esteeme and glory may be great among Men ; thus one hypocrite deceiveth the other , and are scorners and persecutors one of another among themselves : and one is a Wolfe as well as another : and the poore Abel ( who standeth in true Resignation , and relyeth upon God ) must continually be their a footstoole , he is continually murthered in a two-fold manner . 114. One is , that he is deceived , and goeth along into Babell , and is murthered , as to the Kingdome of Heaven . The other is , that if he remaine constant , then the Devill , ( with Cain , ) will not endure him , but murthereth him outwardly , as to the body , or taketh away his good name and credit , and b covereth him so that he may not be knowne , that so the Kingdome of Cain and the Antichrist may remaine in Babell : of which wee know well how to speake by our own experience , if wrath and anger did please us . But it fareth very well with our Abel , and our being scorned springeth up in the blossoming of the Lilly , whereat wee will rejoyce well enough , when wee returne againe from Jericho to Jerusalem , to our Father Abel . 115. And now what hast thou to expect , ( thou proud Bride of Babell ) for thy stately Pride ( from the Spirit of this world ) that thou servest it so faithfully ? Behold , thou hast a threefold [ reward to expect ] ; First , that the Spirit of this world leave thee , and departeth from thee , and teareth away thy proud body from thee , and turneth it to dust and ashes , and it taketh thy goods , power , and pomp , and giveth them to another , and tormenteth him for a while therein . 116. And secondly , that it receiveth all thy purposes and deeds , and setteth them in the Tincture of thy soule , and maketh of it another dwelling house for thy soule , that it may not send thee so naked away from it . 117. And then thirdly , that he hath brought thy soule out of Heaven into the pleasures of this world : and now leaveth it in its misery , wholly naked and bare , sitting in its filthinesse , and goeth away , and regardeth no more , where the soule is , or how it is with it , if it c were in the Abysse of Hell [ it were all one to the spirit of this world ; ] this thou hast to expect for thy recompence from the spirit of this world , because thou hast so truly served it . 118. Therefore O Cain ! fly away from the Spirit of this world , there is a fire ( out of the Roote of the Originality ) from the Lord of Heaven in it : thy swelled secret Kingdome is kindled , that Men may see [ or know ] thee in every place : thou shalt stand quite open [ or naked ] with all thy d secresies ; for the Spiritus Majoris Mundi [ or Spirit of the Greater World ] hath found the Tincture , and its Roses blossome in the Wonders . CHAP. XXI . Of the Cainish and of the Abellish Kingdome : how they are both in one another . Also of their Beginning , Rise , Essence , and drift : and then of their last Exit . Also Of the Cainish Antichristian Church , and then of the Abellish true Christian Church : how they are both in one another , and are very hard to be knowne [ asunder . ] Also Of the variety of Arts , a States , and Orders of this World. Also Of the Office of Rulers [ or Magistrates ] and their Subjects : how there is a Good and Divine b Ordinance in them all ; as also a false Evill and Devillish . Where the providence of God is seene in all things ; and the Devils deceit , subtilty and malice [ is seene also ] in all things . 1. WEE finde by the Divine Providence , in all things , as also in Arts and c States , that the things of this world are all good and profitable : and that onely the Devills poyson brought into them is evill : and so wee finde also all States [ or conditions ] high and low , come out of one d onely Tree , and one alwayes proceedeth out of the other , so that the Divine Providence cometh to help all things , and so the Eternall Wonders ( in all the three Principles ) are e manifested : to which end God brought to light the Creation of all things , which from Eternity in themselves stood onely in the [ flowing , budding , or ] f springing up ; but by the Creation of this world are put into the Wonders . 2. Therefore now wee can speak or write of nothing else but of his Wonders ; for wee have a great Example of them in Cain , when the Kingdome of the fierce wrath ( after his murther ) awaked in him , and would have g devoured him : that God came to help him , when the Divine Justice ( in his Conscience ) sentenced him to Death , then the Divine Answer spake against it , [ saying ] No : Whosoever slayeth Cain , it shall be avenged sevenfold ; by which speech the fierce vengeance of the Abysse of Hell , was driven away from him , so that Cain did not despaire ; and though he were gone forth from God , yet the Kingdome of Heaven stood towards him , he might turne , and enter into Repentance : God had not yet quite rejected him ; but his malicious , murtherous , and his false confidence , he accursed , and would not h be therein . 3. For God departed not from Cain , but Cain went himselfe from God : if he had been strong in Faith and Confidence in God , then he might have been able to enter into God again : even as he thought before the fall [ into the murther ] , that he would break the head of the Serpent : but there it was seene , what Mans ability was ; If he had laid hold on the true Treader upon the Serpent , then he might have gone instantly ( in the vertue ●f the Treader upon the Serpent ) into God againe . 4. But Cain i had flesh and bloud , and understood not the meaning of the Eternall Death : yet when he was assured from God , that none should slay him , he became cheerly againe ; for the k Essences of his soule , were refreshed againe by Gods recalling [ him ] : for the Doore of Grace stood open towards him , he should returne , for God would not the Death of a Sinner . 5. And here may be seene very exactly , who was the accuser of Cain : viz. the bloud of Abel , which cryed to God from the Earth and awakened the fierce Anger against Cain ; where the Essences of the soule of Abel , through the deep Gate of Anger , pressed in to God , through the Treader upon the Serpent ; and so stirred the Roote of the fire in Cain , whereby the Anger was awakened . Here consider what the sighings of the righteous , and their pressing into God ( in their unequall being oppressed ) can doe ; how it kindleth the Anger of God , as in Cain : whereas then fiery Coales are heaped upon the Drivers [ or oppressours ] head . 6. But when l it was allayed againe by the voyce of God , then Cain did not know how that came to passe , and set his murther at Rest , like one , who hath a secret gnawing Dogge sitting in the Darke ; yet he proceeded and built his powerfull Earthly Kingdome , and did not wholly put his trust in God : for when he saw , that he must seeke for his Bread out of the Earth , and must take his cloathing from the m children of the Earth , therefore all his businesse lay in the Art of Seeking , how and which way he might finde , and how to possesse the treasure of that which was found , that he might alwayes have enough : because he saw God no more , therefore he did like Israel , who were brought out of Egypt by Moses , and when they saw him not ( because he was on the Mount ) then they began their dancing and false worship of God , and asked after Moses no more . 7. Thus Cain now built his earthly Kingdome , and began to search all manner of Arts , not onely in n Agriculture , but also in Mettalls , and further [ all Arts ] according to the seven Spirits of Nature , which in the o Letter is well to be seene , wherein our Schooles [ or Universities ] will now be Masters ; but they are not yet Schollars in the Ground . 8. And it is excellently shewen , that they had p the light of the Tincture in their hands , wherein they found [ their Inventions ] though it was not wholly knowne ; for sinnes were not then in such multiplicity upon the Earth : and therefore the q Mysteries were not so very hard and close hidden to them , but all was found out very easily : especially by Adam who had the Mysteries r in his hands : and was [ but ] entered out of the Wonders of Paradise , into the Wonders of this world , who knew not onely the Essences , ſ Natures and properties of all the Beasts , but also of all Plants and Mettalls : he knew also the ground of the seven liberall Arts [ arising ] out of the seven formes of Nature ; yet not so altogether out of the Ground : [ or fundamentally ] : But he was the Tree , out of which afterwards all the rootes and branches grew . 9. But the Depth in the Centre of the Birth , he knew much better than wee in our Schooles : [ or Universities ] : which is shewed by that t saying , That he gave names to all things , to every thing , according to its Essence , u Nature , and property , as if he had stuck [ or dwelt ] in every thing , and tryed all x Essences ; whereas he had the knowledge of them only from their sound , also from their forme and aspect , smell and tast : the Metalls he knew , in the Glance of the Tincture , and in the fire , as it may yet well be knowne . 10. For Adam was the Heart of every thing in this world , created out of the Originality of all things : his soule was out of the first Principle ; throughly y illustrated with the second [ Principle : ] and his body was out of the [ one ] Element , out of the z Barm , or Birth , out of the Divine vertue [ which is ] before God , which [ body ] was entered into the out-Birth of the [ one ] Element , ( viz. into the foure Elements ) and wholly gone into the Spirit of this world , viz. into the third Principle . And therefore he had the Tincture of every thing in him , by which he reached into all Essences , and proved [ or searched ] all things in the Heaven , Earth , fire , aire , and water , and all whatsoever is generated from thence . 11. And so one Tincture took hold of the other , and the stronger hath proved [ or tried ] the weaker , and given names to all things , according to their Essences ; and that is the true ground of Adams fall , that he went out of the Eternall [ being ] into the Out-birth of the corruptible [ being , ] and hath put on the a corruptible Image , which God forbad him . 12. And here the two strong Kingdomes of the Eternity are to be seene , which have been in strife with one another , and are alwaies so ; and the strife continueth to Eternity , for it is also from Eternity ( viz. [ between ] b the fiercenesse and the meeknesse ) If the fiercenesse were not , there would be no mobility : but it overcometh in this world onely c according to the Kingdome of Hell , and in the Heaven it maketh the ascending Joy : and the Meeknesse : 13. And it is highly to be found and considered by us , in the light of Nature , how the fiercenesse [ or wrath ] is the Roote of all things , and moreover the Originality of the Life , therein onely consisteth the Might and the Power , and from thence onely proceed the Wonders : and without the fiercenesse [ or wrath ] there would be no enmity , but all [ would be as it were ] a nothing , as is formerly mentioned . 14. And then wee finde also , how the Meeknesse is the vertue and the Spirit , so that where the meeknesse is not , there the fiercenesse ( in it selfe , ) is nothing but a Darknesse and a Death , where no d growing can spring up , and it cannot generate nor discover its wonders ; and thus wee finde that the fiercenesse [ wrath or sourenesse ] is a cause of the Essences , and [ that ] the Meeknesse [ is ] a cause of the joy , and a cause of the rising and [ budding o● ] growing forth of the Essences : and then that the Spirit is generated by the flowing [ working , springing ] and rising up , out of the Essences : and that the fiercenesse so becometh the Roote of the Spirit , and the Meeknesse is its Life . 15. Now there can be no meeknesse without Light , for the Light maketh the Meeknesse , and there can be no fiercenesse without the light for the light maketh a e Longing in the darknesse : and yet there is no darknesse there , but the longing maketh the darknesse in the will , so that the will attracteth to it selfe , and impregnateth the longing , so that it becometh thick and dark : for it is thicker than the will , and therefore it shadoweth the will , and is the darknesse of the will. 16. And if the will be thus in darknesse , then it is in anguish : for it desireth to be out of the darknesse : and that desiring , is the flowing [ or working ] and the attracting in it selfe : where yet nothing is attained but a fierce source in it selfe , which by its attraction maketh hardnesse and roughnesse , which the will cannot endure , and thus it stirreth up the Roote of the fire in the flash , ( as is afore-mentioned ) whereupon the re-comprehended will , goeth forth from the flash , into its selfe , and f breaketh the darknesse , and dwelleth in the broken darknesse , in the light in a pleasant [ joy or ] habitation in it selfe ; after which [ joy or ] habitation , the will ( in the darknesse ) continually lusteth , from whence longing ariseth : and thus it is an Eternall Band , which can never be g loosed ; and thus the will now laboureth in the broken Gate , that it may manifest or discover his wonders out of himselfe , as may be seene well enough in the Creation of the world , and all Creatures . 17. But wee should not here againe wholly set downe the Ground of the Deity ( so farre as it is meete and knowne by us ) wee account that needlesse [ here ] : for you may finde it before the incarnation of a Childe in the Mothers [ womb or ] body . Wee set downe thus much here , to the end that the Region of this world may be understood ; and thus wee give the Reader exactly to understand and know how the Region of Good and Evill are in one another : and how it is an unfadable thing [ or substance ] so that one is generated out of the other , and that also the one goeth forth out of the other into another substance [ or being ] which it was not in the beginning ; as you may learne to understand this in Man , who in his beginning , in the will of Man and Woman ( viz. in the Limbus , and in the Matrix ) is conceived in the Tincture , and sowen in an Earthly h soyle : where then the first Tincture ( in the will ) breaketh , and his own i Tincture springeth forth out of the anxious [ or aking ] chamber of Darknesse , and of Death , out of the anxious source [ or property ] : and blossometh out of the Darknesse , in the broken Gate of the darknesse in it , as a pleasant habitation : and so generateth its light out of the anxious fierenesse out of it selfe ; where then ( in the Light ) there goeth forth againe the endlesse source of the [ thoughts or ] senses , which make a Throne and Region of Reason , which governeth the whole house , and desireth to enter into the Region of the Heaven , out of which it proceeded not . And therefore now this is not the Originall will , which there desireth to enter into the Region of the Heaven ; but it is the k reconceived will , out of the source of the anxiety [ which will is in a desire to ] enter through the deep Gate of God. 18. Now seeing it was impossible for the humane Spirit ; ( how much soever it was attempted [ tryed or sought ] ) therefore God must enter againe into the humanity , and help the humane Spirit , to breake the Gate of l Darknesse , that so it might be able to enter into the Divine [ power or ] vertue . 19. And thus he dwelleth in two [ properties ] both which draw him , and desire to have him ; viz. one fierce [ property ] or source , whose Originall is the Darknesse of the Abysse : and the other is the Divine [ power or ] vertue , whose source [ or active property ] is the Light and the Divine Joy in the broken Gate of Heaven ; as the word Himmel [ Heaven ] in the Language of Nature hath its proper acute m understanding , from the pressing through , and entring in , and then with its Roote continuing to fit in the stock of Eternity ; wherein the Omnipotency is rightly understood : which my n Master in Arts , will scarce give any credit to ; for he hath no knowledge therein ; it belongeth to the Lilly. 20. Thus Man is drawen and held of both : but the Centre standeth in him , and [ he ] hath the o Ballance between the two wills ( viz. between the Originall and the re-conceived [ will ] to the Kingdome of Heaven : and in each scale there is a Maker , who formeth what he letteth into his minde : for the minde is the Centre of the Ballance : the senses [ or thoughts ] are the p weights that passe out of one scale into the other : for the one scale is the Kingdome of the fiercenesse , and of Anger : and the other is the Regeneration ( in the vertue [ or power ] of God ) in the Heaven . 21. Now behold O Man , how thou art both Earthly and also Heavenly , as [ it were ] mixt in one [ onely ] Person , and thou bearest the Earthly , and also the Heavenly Image in one [ onely ] Person ; and thou art also the fierce [ wrathfull property or ] source , and thou bearest the Hellish Image , which q springeth in the Anger of God , out of the source of the Eternity ; thus is thy minde , and the minde holdeth the Ballance , and the r senses put [ weight ] into the scales . 22. Therefore consider what weight thou puttest in by the r senses : thou hast the Kingdome of Heaven in thy power : for the Word of the Divine vertue [ or power ] in Christ , hath given it selfe to thee to be thy own : and so also thou hast the Kingdome of Hell in a Bridle , in the Roote , and thou hast it for thy own by the right of Nature : and thou hast the Kingdome of this world also ( according to thy Humanity , received from Adam , ) for thy own . 23. Now consider what thou lettest into thy minde by thy senses , for thou hast in each Kingdome a Maker which there s maketh [ an Image of ] whatsoever thou layest into the scales , by the senses : for all lyeth in the making [ or formation ] and thou art ( in this body ) a field [ Ground or soyle ] : thy Minde is the sower : and the three Principles are the seede : what thy M●nde soweth , the body of that groweth , and that thou shalt reape to thy selfe , and so when the earthly field or soyle doth breake , then the new growen Body standeth in [ its ] perfection , whether it be t growen in the Kingdome of Heaven , or in the Kingdome of Hell. 24. By this now you might finde and understand the Ground , how the Kingdome of this world is generated , and how one Kingdome is in the other , and how one is the Chist and receptacle of the other , where yet there is no captivating at all ; but all is free in it selfe ; and Man standeth manifested in all three [ Principles ] : and yet knoweth neither of them in the Ground ; except he be generated out of the Darknesse into the Light , and then that u source knoweth the fierce Eternity ; as also the x Out Birth [ or Issue ] of the Eternity ; but he is not able to search out the Light , for he is environed therewith , and it is his dwelling house : whereas yet he is ( with this body ) in this world , and with the Originality of the soule , in the ground of the Eternall source : and with the Noble blossome of the soule , in the Kingdome of Heaven with God ; and is thus rightly a Prince in the Heaven , over Hell and Earth : for the fierce source [ or torment ] toucheth it not : but the blossome maketh out of the fierce source [ or quality ] Paradise , [ viz. ] the high exalting Joy in the springing up . 25. And thus thou Earthly Man mayest see , how thou livest here in three Principles , if thy minde incline it selfe to God : but if it give up it selfe to the y source of this world , then thou standest x before Heaven , and thou sowest two Principles , viz. the spirit of this world , and the fierce source of Eternity . The Well-spring [ or fountaine ] of the Antichristian Kingdome . 26. Man possesseth this world , and hath built him a glorious Kingdome ( for his own Glory ) as is plaine before our eyes : yet he is not to be condemned therein , ( though indeed that is cause of sinnes ) because God ( of his Grace ) hath sent his beloved Heart into the Flesh , that Man might ( thereby ) goe out from the Flesh againe , and enter into the Kingdome of Heaven ; But now his Earthly body must have sustenance , that it may live and propagate : and all the Governments and Arts of this world stand in this necessity , for the earthly body cannot want them : and they are a borne withall , ( by Divine Patience ) , that the great Wonders may thereby be manifested . 27. But this is Mans condemnation , that he soweth onely the earthly and the Hellish seede , and letteth the Heavenly stay in his Barne ; he stayeth without , before Heaven , and entereth not in , for the Noble seede : but he giveth God good words , that he may be gracious to him , and receive him into his Kingdome : and soweth nothing but the Devils weeds in body and soule : and then what new body shall there grow ? Shall it stand in the Heaven in the Holy Element , or in the Abysse ? or shall the Pearle be cast before swine ? 28. If thy Maker in thee , doth not make the Image of God , but the Image of the Serpent , how wilt thou then bring thy Beast into the Kingdome of Heaven ? Doest thou suppose that God hath Adders and Serpents in the broken Gate of the Regeneration in the Pleasant Habitation ? or dost thou suppose that he looketh after thy hypocrisie , that thou buildest great b Houses of stone for him , and therein doest exercise thy hypocrisie and pomp ? What careth he for thy songs and roaring noise , if thy Heart be a murtherer and devourer ? He will have a New-borne Man , who yeeldeth himselfe up to him in righteousnesse and in the feare of God ; him , the Treader upon the Serpent taketh into his Armes , and maketh him an heavenly Image , such a one is a childe of Heaven , and not thy c Fox . 29. Now it may be asked , wherefore thou art called the Antichrist ? Hearken , thou art d the Opposer of Christ , and thou hast built thy selfe a seeming [ holy ] hypocriticall Kingdome , with a great shew : [ and patience ] : therein thou exercisest thy hypocrisie : thou carriest the Law of God upon thy lips , and thou teachest it , but with thy deeds thou deniest the power thereof : thy heart is onely bent upon the spirit of this world , the Kingdome of thy hypocrisie tends onely to thy own honour [ and repute ] under a pretended holinesse : all knees must bend before thee , as if thou wert Christ ; and thou hast the heart of a greedy Wolfe . 30. Thou boastest that thou hast the Keys of the Kingdome of Heaven , and yet thy selfe is in the Abysse : thy heart hangeth on thy Keys , and not on the Heart of God , thou hast the Keys of the Chist of Gold , and not of the breaking through , by confidence in God : thou makest many e Lawes , and yet thy selfe keepest none : and thy e Law is to as much purpose , as the Tower of Babell [ was ] which should have reached to Heaven ; and thy e Lawes reach to Heaven as much as that did . 31. Thou prayest before God , but in thy wolvish Beast : the Spirit of this world , ( and not God , ) receiveth thy Prayers ; for thy heart is a devourer , and entereth into the devourer ; thou desirest not earnestly to enter into God , but meerly with thy historicall hypocriticall mouth , and thy heart presseth earnestly into the spirit of this world : thou desirest onely much temporall goods , honour , power , and authoritie in this world , and so thereby thou drawest the f Region of this world to thee . 32. Thou suppressest the miserable and needy under thy feete , and thou constrainest him with necessity , and makest him vaine [ or carelesly wicked ] so that he runneth after thy Beast , and gazeth upon thee , and also becometh a servant of the Opposer of Christ : thy Beast whereon thou ridest , is thy strength and power , which thou usurpest to thy selfe : thou fatnest thy Beast with the fatnesse of the earth , and thou crammest it with the sweat of the needy ; it is filled up with the teares of the miserable ; whose sighes and groanes presse in through the Gate of the Deepe to God , and ( with their pressing in ) they g awaken the Anger of God in thy Beast ; as the bloud of Abel did the Anger in Cain . 33. Thus thou comest galloping with thy prancing Horse , and thou ridest before the Gate of Heaven , and desirest h abstinence , and in thy shape thou art a Wolfe . What shall Saint Peter say to it , doest thou suppose that he will give thee the Keys of the Kingdome of Heaven ? O no! he hath none for Wolves : he hath but one for himselfe , he had never any to spare for others . 34. Wouldst thou get into Heaven ? then thou must put off thy Wolfe , and get into a Lambs skin : not with hypocrisie , in a Corner , [ i Chamber ] Cloister , or Wildernesse [ and Hermitage ] but with earnestnesse in the New Birth : and thy Light must shine forth in Righteousnesse and Mercifulnesse , to the overthrow of the Kingdome of the Devill , and it must destroy his Nest , with kinde well-doing to the needy . 35. Hearken thou Antichristian scorner : it is not enough for thee to stand and say ; I have the true ground of the knowledge [ that leadeth ] to the Kingdome of Heaven ? I have found the true Religion ; and doest condemne every one that hath not thy knowledge , or doth not consent to thy opinion : thou sayest such a one is a Heretick , and of the Devill ; and thou art a Wolfe , and doest nothing else but confound the sheepe with thy fiercenesse , and causest them to offend , and to calumniate those whom neither thou nor they know , as the Ephesians did by Paul. Doest thou suppose that thou hast hunted away the Wolfe by this meanes ? or hast thou not rather generated a heape of young scornfull Wolves , which houle and yell , and every one would devoure , and yet know not where the evill Beast is , nor especially , that evillist Beast of all , which generated them : O blinde Babell , the Kingdome of Christ doth not consist herein , but the abominable Antichrist of Confusion in Babell . 36. But what can be said , the Devill will have it no otherwise ? When his Kingdome beginneth to be stormed [ battered and assaulted ] at one place , then he bloweth up the storme all over [ as well in one as in another ] in the children of God the Spirit of Punishment [ vengeance or reproofe ] is stirred up ; and in the worldly Beastiall Man , the Devill bloweth up meere scorning and disgracing Mockers : for they have the Kingdome of Christ in the History , and the Devills Kingdome in themselves as their own possession . 37. What doth thy knowledge availe thee thou Opposer of Christ , that thou knowest how to speak of the Kingdome of Heaven , of the suffering and Death of Christ , and of the New-Birth in Christ , when thou art without , it , sticking meerly in the History ? Shall not thy knowledge be a witnesse against thee , which shall judge thee ? or wilt thou say : thou art not the Antichrist of Babell ? Surely thou art the hypocrite , and thou fatenest thy evill Beast yet more and more , and thou art the devourer in the Revelation of John : thou dwellest not onely at Rome , but thou hast possessed the breadth of the Earth , I have seene thee in the Spirit ? and therefore it is , that I write of thee , thou Wonder of the World , of Heaven , and of Hell. 38. Thus this Kingdome tooke beginning with Cain : and it hath its ground from the Devill , who is a Mocker of God ; for the Devill desireth nothing else but strong and mighty exalting in his own power above the Thrones of Heaven : but he cannot get in , and therefore he is so maliciously enraged : and his source [ or quality ] standeth in the anguish , not towards the Birth , but towards the k source of fire . Of the Kingdome of Christ in this world . 39. Seeing now Man is entered into the Spirit of this world , and hath all Gates in [ him ] viz. the Kingdome of Heaven , and the Kingdome of Hell , and also the Kingdome of this world : and must thus live in the presse [ or narrow chink ] between heaven and this world ; where the Devill stirreth up one Mocker after another ( who are brought up by the Kingdome of fiercenesse , ) and continually stirreth them up against the Children of God , so that the world is full of Tyrants , and Beastiall bloudy incestuous persons : also murtherers and theeves : and because covetousnesse grew up ; therefore the Office of Ruling was most profitable , that the wicked l Driver might be stopped by power [ and authority ] . 40. And so it is seene how the Providence of God is come to the help of the Kingdome of this world : and hath by the Spirit of this world stirred up Rulers ; who have inflicted punishment ; yet the Spirit of God complaineth of them , that they are turned Tyrants , who suppresse all with their power : and the Abellish Church in love consist not therein , but the strong might of God , for the suppressing of evill Doers . 41. It is true indeed , the Judges and Kings , as also Princes and Rulers [ or Magistrates ] are the Officers of God in the house of this [ foure Elementary ] world , whom God ( because of sinne ) hath set to punish secretly , that thereby the wicked drivers [ and oppressours ] might be stopped . 42. And their state [ condition , Jurisdiction , or authoritie ] is founded in the Originality of the Essence of all Essences , where God in the beginning created the Thrones , according to his Eternall Wisdome : where then ( both in Heaven and also in Hell ) there are m Thrones and Principalities , and also a Region [ or Dominion ] according to the seven Spirits of the Eternall Nature , of which here much ought not to be said , for the World holdeth it impossible to know such things : whereas yet a Spirit borne in God n searcheth into the Kingdome of Heaven . 43. But a true Judge , who judgeth according to righteousnesse , he is Gods Steward [ viceroy or vicegerent ] in the Kingdome of this world ; and that it might not be needfull that God should alwayes powre forth his wrath upon the people [ and Nations ] , therefore he hath put the sword into their hands to protect and defend the righteous , and to punish the Evill : and if any doe so , in earnest uprightnesse ( in the feare of God , and nothing partially for o favour ) then he is Great in the Kingdome of Heaven ; for he beareth the [ sword ] for righteousnesse , and he shineth , as the Sunne and Moone , exceeding the Starres . 44. But if he turne tyrant , and doth nothing but devour the bread of his subjects : and onely adometh his state and dignity in pride , to the oppression of the needy , and hunteth after nothing but covetousnesse , accounting the needy to be but his dogges , and placeth his Office onely in voluptuousnesse , and will not heare the oppressed ; then he is an insulting tormenting Prince and Ruler in the Kingdome of Antichrist , and is of the number of the Tyrants , and he rideth upon Antichrists Horse . 45. And wee are to consider , how the true Christian Church , is environed with the Cainish Antichristian Church , and how they live in one onely Kingdome in this world . As the first Principle incloseth all , and yet can comprehend or hold nothing ; but the Kingdome of Heaven is ( from Eternity ) brought forth out of the Anger , as a faire sweet smelling flower , out of the Earth ; so also the holy Church standeth in the Antichristian ; where they both together goe to pray before God , and one is accepted by God , and the other [ is accepted ] by the Spirit of this world , each Image goeth into its own Region [ or Kingdome ] . 46. There is nothing more secret in this world , than the Kingdome of Christ ; and also nothing more manifest than the kingdome of Christ ; And it is often so , that he who supposeth he hath it , and liveth therein , hath it not , but hath the Kingdome of Antichrist , and he is an hypocrite and scorner , and hath the Serpents p figure : and his heart also is but the heart of a greedy Wolfe , and he standeth not in the Angelicall p Figure . 47. On the contrary , many a one is in great anguish and longeth after q it , and generateth very painfully , he would faine have q it ; but then the Devill rusheth upon him : and after stirreth up irksomnesse [ vexation ] and discontent , and also overwhelmeth him with great sinnes , so that he knoweth not himselfe : and then dejecteth him with impatience and doubting : and his heart standeth continually in anguish , it would faine get out of Evill , and endeavoureth continually for abstinence or r for bearance , many times with groanes , sighing , and longing : But then the Devill holdeth his sinnes before him , and barreth up the doore of the Grace of God , that he might despaire . 48. Yet he soweth the Pearle in his afflicting anguish : and the Devill covereth it in him , that he may not know it , neither doth he know himselfe : he soweth into the Kingdome of God , and knoweth not his own seede ; but the seede of Sinne , and of the Hunter . And so he consenteth not to the sins which he committeth ; but the Devill ( with his s followers [ or associates ] over powre him , so that the Adamicall Man in the Anger doth that which the new borne [ Man ] in the holy Element willeth not : now though he doth it , yet the new Man in the Image doth it not , but the old Man in the t Anger ; And therefore there is in him a continuall strife , and he runneth continually to repentance ; where yet the hidden Man in the t Anger cannot reach the Lilly , but the hidden Man [ doth it ] . 49. Therefore he standeth often in doubt and impatience : and in such a Man there is great strife ; he knoweth not himselfe : he seeth and knoweth nothing else but his wickednesse , and yet is borne in God ; for his Spirit continually breaketh the gate of the Darknesse : but then the Anger in him doth hold him back that he cannot enter in ; but yet sometimes he reacheth a Glimpse : from whence the soule is cheared , and the Pearle is sowen in a very dark valley . 50. And then when he considereth the sweet fore tast of the Pearle , which he had , then the soule would faine goe through , and it seeketh the Pearle ; but then cometh the Black Spirit , and covereth it from him , and then the storme and strife about the Pearle beginneth , each would have its right : the soule would have it : and then the Devill covereth it , and casteth the wrath and u sinne before it , that the soule should behold it selfe therein ; then there falleth to be weaknesse and neglect , so that the poore soule becometh weary , faint , and timorous , and so sitteth still , and thinketh continually of some other way to Abstinence , [ or x Amendment ] how it might best get the Pearle . 51. But the y Hunter is a cunning Artist , which cometh then with the Region of this world , with worldly lusts of the flesh , with temporall honour and riches , and holdeth them before the poore soule , that it might bite at his z Swines-Apples : thus he leadeth many a one for a long while , with his Chaines , captive in the Anger of God. 52. But if the Noble Graine of Mustard-seede be sowen , then the Noble virgin of God preserveth it , and maketh the poore soule continually carefull , to endeavour for Abstinence , and to enter into fight with the Devill . O what a wonderfull way is it the Children of God goe in this miserable house of flesh ! which the Reason of the Hypocrites neither comprehendeth , nor can beleeve , onely they that have tryed it , know it . 53. Though indeed the high precious knowledge is not [ attained ] except one hath overcome in the storme , and hath vanquished the Devill : so that the soule hath once attained the heavenly Gate , and gotten the Garland of Victory , which the lovely virgin of chastity setteth up , as a triumphant Ensigne , of its conquest in its deare Champion , Christ , and there riseth up the a wonderfull knowledge , yet not in perfection . 54. For the old Enemy is subtile , and strong : who still assaulteth the soule againe , to trie , how he may afflict and deceive it ; if he cannot over whelme it with sinnes , then he beginneth an outward warre with it , and stirreth up the children of b malice against it , so that they contemne , mock , deride , and vilifie it , and doe all manner of evill to it ; and so they lay waite for its body and goods , they jeere , reproach , and scorne it ; and account it as the of-scouring of the world : they upbraid it for its infirmities : if it doe but reprove their faults and unrighteousnesse , then it must be an hypocrite [ with them ] . 55. Not onely the Children of malice doe thus , but the Devill many times bringeth the Children of God , by his snares to be against it , so that in their blindnesse they grow furious and raging , as Saul at Jerusalem did against Stephen . Thus the poore soule must be afflicted among Thornes and Thistles , and continually expect when the evill world shall teare away the body . The victorious Gate of the poore soule . 56. Now saith Reason , What is the best Counsell and Remedy for the poore soule ? What shall it doe in this Bath of Thornes and Thistles ? Behold , wee will shew thee the counsell of the c virgin , as it is given us for a victorious comfort : and wee will write it for a firme Memoriall to our selves ; for it may come that wee our selves may stand in need of it : as wee have already for a tedious while sweltered in this Bath of Thornes and Thistles : wherein wee also attained this Garland ; and therefore wee must not be silent , but set forth the gift of the virgin ( which helpeth ) against all the d Gates of the Devill . 57. Behold thou poore soule in thy Bath of Thornes , where is thy home ? Art thou at home in this world ? Wherefore then doest thou not seek the favour and friendship of the world ? Wherefore doest thou not hunt after temporall honour , after pleasure and riches , that it may goe well with thee in this world ? Why doest thou make thy selfe a foole to the world , and art every ones Owle and footstoole ? Wherefore doest thou suffer thy selfe to be despised and abused by those that are inferiour to thee , and know lesse than thou ? Why shouldest thou not be stately and brave with those appearing holy hypocrites ? and then thou wouldst be beloved , and no body would abuse thee : and thou wouldst be more safe and secure in thy body and goods , than in this way , wherein thou art but the worlds Owle and foole . 58. But my loving virgin saith : O thou my beloved Companion , whom I have chosen , goe with mee , I am not of this world : I will bring thee out of this world into my Kingdome , there is meere pleasant rest and wellfare : in my Kingdome is meere joy , honour , and glory : there is no e Driver in it : I will adorne thee with the glory of God , and put thee on , my bright Ornament . I will make thee a Lord in Heaven , and a Judge over this world ; thou shalt help to judge the e Driver in his wickednesse : he shall be laid at thy feete for a footstoole : and he shall not open his iawes against thee : but he shall be barred up for ever in his fierce Gate : thou shalt eate at my Table , there shall be no grudging nor want : my fruit is sweeter & pleasanter , than the fruit of this world ; thou shalt never have any woe arise from it : all thy doings shall be pleasant cheerfulnesse and amiable discourse : meere humility in great love shall shine before thee . All thy Companions are so very beautifull , thou shalt have joy in them all : wherefore doest thou esteeme thy corruptible life ? thou shalt enter into an Incorruptible Life that shall endure Eternally . 59. But I have a little against thee : I have drawen thee out of the thorny Bath , wherein thou wert a wilde Beast , and have figured thee for my Image ; and yet thy wilde Beast standeth in the Thorny Bath , which I will not take into my bosom , thou standest yet in f thy wilde Beast ; now when the world taketh its wilde Beast which belongeth thereto , then I will take thee , and so every one shall have its own . 60. Wherefore doest thou love that wilde Beast so much , which doth but afflict thee ? And besides , thou canst not take it with thee , neither doth it belong to thee , but to the world : let the world doe what it will with it , stay thou with mee : it is but a little while before thy Beast breaketh , and then thou art unbound , and abidest with mee . 61. But I also have a Law in my Love , viz. I not onely desire [ to have ] thee , but also thy brothers and sisters which are in the world , who are yet in part unregenerated , whom the g Driver holdeth captive ; thou must not hide nor bury thy Pearle , but shew the same to them , that they also may come into my Armes ; thy mouth must not be shut , thou shalt walke in my Law and h declare the Truth . 62. And although the Driver compasseth thee about , and will fetch thee away , yet there is a limit set for thy Beast how farre it shall goe , the Hunter cannot breake [ or destroy ] it , sooner than the limited time : and then if he doe breake it , it is done onely for [ the manifesting of ] Gods deeds of wonder , and for thy best good : all thy stripes in the Thorny Bath , shall stand in my Kingdome for a faire ensigne of thy victory ; and moreover , thou shalt have great joy in it , before the Angels of God , in that thou hast despised the Hunter , and art gone out of a wilde Birth into an Angelicall one ; O how thou wilt rejoyce when thou shalt think upon thy wilde Beast , which i plagued thee day and night , in that thou art k loosed from it . 63. Then thou hast great honour for thy great shame ; and therefore why art thou so sad ? lift up thy selfe out of thy wilde Beast , as a faire flower springeth out of the Earth ; or doest thou suppose , thou wilde Beast , that my Spirit is mad , that it so little esteemeth thee ? Thou sayest I am indeed thy Beast , yet thou art borne out of mee , if I had not growen forth , thou hadst not been neither : Hearken thou my Beast : I am greater than thou : when thou wert to be , there I was thy Master-framer : my Essences are out of the Roote of the Eternity , but thou art from this world , and thou breakest [ or corruptest ] but I live in my source [ or quality ] Eternally ; therefore am I , much nobler than thou : thou livest in the fierce [ wrathfull ] source ; but I will put my strong fierce property into the Light , into the Eternall Joy : my works stand in power , and thine remaine in the figure ; when I shall once be released from thee , then I shall take thee no more to be my Beast againe ; but [ I will take ] my new body which I brought forth in thee , in thy deepest roote of the holy Element . I will no more have thy rough issues of the foure Elements , Death swalloweth thee up : But I spring and grow out of thee , with my new body , as a flower out of its roote ; I will l forget thee . For the glory of God ( which m cursed thee together with the Earth ) hath grafted my roote againe in his Sonne , and my body groweth in the holy Element before God. Therefore thou art but my wilde Beast , which doest plague mee , and make mee sick here , upon which the Devill rideth , as upon his accursed Horse : and although the world scorne thee , I regard not that ; it doth that for my sake : and yet it cannot see mee ? neither can it know mee , and wherefore then is it so mad ? It cannot murther mee , for I am not in it . 64. But thou mad world , what shall the Spirit say [ of thee ] ? Art thou not my Brother : the Essences of my Spirit stirre thee : goe forth out of thy Beast , and then I will goe with my Companions into the Garden of Roses , into the Lilly of God ; why keepest thou back , and sufferest thy selfe to be held by the Devill ? Is he not thy enemy , he doth but hunt after thy Pearle ; and if he get it , then thy Spirit becometh a Worme and Beast in its figure ; why sufferest thou thy Angelicall Image to be taken away , for temporall pleasure sake ? Thy pleasure is onely in the corruptible Beast , but what doth that avayle the soule ? If thou doest not goe out from it , thou wilt get Eternall woe and sorrow by it . 65. Or what shall thy Noble Warriour Christ say to it ? Have not I [ saith Christ ] broken thy wilde Beast ? am not I entred into Death ? I have cut off from thy soule , the foure Elements , and the wickednesse [ or malice ] of the Devill : and have n inoculated thy soule into my vertue [ or power ] that thy body might spring and grow againe out of my body , out of the holy Element before God ; and I have bound my selfe to thee by my Spirit : have I not made a Covenant with thee , that thou shouldst be mine ? Have I not given thee my body for food , and my bloud for drink ? Have I not given thee my Spirit for a o Conductour , and allotted thee my Kingdome for thy own ? Wherefore doest thou despise mee , and goest away from mee ? Thou runnest after the Wolves and the Dogs , and howlest with them , and thou seekest onely after anger , and how thou mayest bite [ and devoure ] : thou swallowest nothing but p fiercenesse [ into thee ] ; What shall I say ? I have in my suffering and Death ( by my regeneration ) generated no such Beast ; and therefore I will not have it : except it be againe borne anew in mee , to an Angelicall Image , and then it shall be with mee . CHAP. XXII . Of the New Regeneration in Christ [ from ] out of the Old Adamicall Man. The Blossom of the Holy Bud. The Noble Gate of the Right [ and ] True Christianitie . 1. BEcause wee have written hitherto , of the Originality of the Essence of all Essences , how all [ things ] take beginning : and have shewed the Eternall Enduring [ substance ] and also the transitory ; therefore wee will now shew further , what is most profitable for a him to doe , and to leave undone ; wherein wee will shew , what God , by his Eternall Word hath ever spoken ( by his Holy Spirit ) by Moses , and by the Prophets ; as also what the Mouth of Christ and his Apostles have spoken , what God will have us Men to doe , and leave undone . 2. Seeing wee poore Adamicall Men , are with our Father Adam and Mother Eve , gone forth out of the incorruptible , and unchangeable Inheritance , out from our true Native Countrey , into a strange Inne , where wee are not at home , but are meerly Guests : and where wee must in so great misery continually expect , when our strange Host will thrust us out : and bereave us of all our ability , and take away from us all wee have , so that wee are truly swimming in a deep Sea of misery , and swelter in a strange Bath of Thornes and Thistles : and wee know for certain , and see it also daily before our eyes , that wee are no other than Pilgrims in this Inne , which must continually expect when the breaker [ or destroyer ] will come , and take our heart , senses , and minde , also our flesh and bloud , and goods ; therefore it is indeed most necessary for us to learne to know and finde the way to our true Native Countrey , that wee may avoyd the great misery and calamity , and enter into an Eternall Inne , which is our own , whence none may drive us out . 3. But because there are two of these Innes , which are Eternall without end and expulsion : and the one standing in Eternall Joy ( in great brightnesse and perfection ) in meere love and meeknesse : but the other in great perplexity , anguish , misery , distresse , hunger , and thirst , where never any refreshment from the Love of God cometh ; therefore it is very necessary that wee learne with great earnestnesse , to know the true way of Entrance into the Eternall Joy , that wee may not with the Devils Dogges howle Eternally in the anguishing Inne . 4. And now if wee look round about us every where , upon Heaven and Earth , the Starres and Elements ; yet wee can see and know no way [ or passage ] where wee may goe to our Rest : wee see no other than the way of the entrance in , of our Life , and then of the end of our Life , where our body goeth into the Earth , and all our Labour ( also our Arts and Glory ) is inherited by another , who also vexeth himselfe therewith for a while , and then followeth after us : and that continueth so from the beginning of the world to its end . 5. Wee can in our misery never b know , where our Spirit doth abide , when the body breaketh , and cometh to be a Carkasse , except wee be againe new-borne out of this world , that so wee may dwell in this world as to our body , and as to our minde in another eternall perfect new life , wherein our spirit and minde putteth on a new Man , wherein he must and shall live Eternally : and then wee first know what wee are , and where our home is . 6. Seeing then wee clearly see and understand , that wee have our beginning altogether Earthly : and are sowen in a field ( as Graine is sowne in the Earth ) ; where our life springeth up , groweth , and at length flourisheth as Corne [ or graine ] doth out of the Earth ; where wee can know in us nothing but an earthly life ; yet wee see very well that the c Constellations and Elements qualifie [ or work ] in us , and nourish , drive , governe , and guide us , also fill us and bring us up , and so preserve our life a while : and then breake it againe , and turne it to dust and ashes ; like all Beasts , Trees , Plants , and all [ things ] that grow , but wee see not how it is with us afterwards , whether all be ended with it , or whether wee goe with our Spirit and Conversation into another life : and therefore it is most necessary to learne and to seeke the right way . 7. Now that is testified to us by the Writings of those who have been regenerated out of this d Earthlinesse , and at length are entred into a holy and uncorruptible life , who have written and taught of an Eternall joyfull Life , and also of an Eternall perishing and anguishing Life : and have taught us how wee should follow after them ; and how wee should step into a new Birth , where wee should be regenerated out of this Earthlinesse , into a new Creature : and that wee should doe nothing else about it but follow them : and then wee should finde e in deed and in truth , what they had spoken , written , and taught : yea even in this life wee should see our true Native Countrey in the new Regeneration , and f know it ( in the new-borne Man ) in great Joy , whereas then our whole minde would incline to it : and in our new knowledge ( in the new Man ) true Faith would grow , and the hearty defire of the unfeigned love towards the hidden God ; for which noble knowledge sake , many times g they have yeelded their earthly body and life , to the unregenerated gainsayer ( according to his Devillish , malicious revengefulnesse ) into Death , and have taken it with great Joy ; and have chosen for themselves the Eternall uncorruptible Life . 8. Seeing then , there is the greatest and highest Love in the new Birth , not onely towards God , or ones selfe , but also towards Men , our brothers and sisters : and seeing those that were unregenerated , have had their desires and love so carried towards Men , that they have very earnestly taught men with meeknesse and reproving : and that their love to them in their Teaching , hath been so great , that they have even willingly yeelded their life up to Death , and left their earthly goods , and all they had , in assured hope , ( in their strong and firme knowledge ) to receive all againe in great honour [ and glory ] . 9. And therefore wee also have longed to seeke after that Pearle , of which wee write at present ; and though now the unregenerated ( in the Kingdome of this world ) will give no credit to us ( as it hath happened to our forefathers , from the children of this world ) wee cannot help that , but it shall stand for a witnesse against them , which shall be a woe to them Eternally , that they have so foolishly ventured [ and lost ] so great an Eternall Glory and holinesse , for a little pleasure of the eye , and lust of the flesh . 10. And wee know ( in our deep knowledge ) that h they have rightly taught and written , that there is one onely God , which is threefold in Personall Distinction , as is before-mentioned . And wee also know that he is the Creatour of all things ; that he hath generated all out of his own i substance , both light & darknesse , as also the Thrones and k Dominions of all things . Especially wee know ( as the holy Scripture witnesseth throughout ) that he hath created Man to his own Image and similitude , that he should Eternally be , and live in the Kingdome of Heaven , in him . 11. And then wee know also , that this world ( wherein wee now are and live ) was generated , out of the Eternall Originall , in time ; ( through the pure Element ) in the Fiat , and so created ; and so , l it is not the substance of the holy pure Element ; but an issue [ or out-birth ] out of the Eternall Limbus of God , wherein the Eternall Element consisteth , w ch is before the cleere Deity , wherin consisteth Paradise , & the Kingdome of Heaven : & yet the Limbus , together with the pure Element , is not the pure Deity , which is alone holy in it selfe , and hath the vertue of the Eternall Light shining in it : but hath no Essences ( in the light of the Clarity ) in it : for the Essences are generated from the vertue , m according to the Light , as a Desire ; and the desire attracteth to it , from whence the Essences proceede , as also the Eternall Darknesse in the source , as is before-mentioned . 12. Seeing then God is all in all , and hath created Man to his Image and similitude , to live with him Eternally in his Love , Light , Joy and Glory ; therefore wee cannot say , that he was meerly created out of the corruptibility of this world : for therein is no Eternall perfect Life , but Death , and perplexity , anguish , and necessity ; but as God dwelleth in himselfe , and goeth through all his works , incomprehensibly to them : and is hindred by nothing ; so was the similitude before him out of the pure Element : it was indeed created in this world , yet the Kingdome of this world should not comprehend that [ Image ] , but the similitude ( Man ) should mightily , and in perfect [ power or ] vertue , Rule through the Essences , ( with the Essences out of the pure Element of the Paradisicall holy Limbus ) through the Dominion of this world . 13. Therefore he breathed into him the living soule out of the Eternall will of the Father : ( which will goeth thither onely to generate his Eternall Sonne : ) and out of that will , he breathed into Man ; the same is his Eternall soule , which must set it s regenerated will in the Eternall will of the Father , meerly in the n Heart of God , and so it receiveth the o vertue of the Heart of God , and also his holy Eternall Light , wherein Paradise , the Kingdome of Heaven , and also the Eternall Joy springeth up ; and in this vertue [ or power ] it goeth through all things , and p breaketh none of them , and is mighty over all [ things ] as God himselfe is : for it liveth in the vertue [ or power ] of the Heart of God , and eateth of the Word [ that is ] generated out of God. 14. Thus also wee know , that the Soule is a Spirit : generated out of God the Father , in the Throne and entrance out of the recomprehended [ or reconceived ] will , out of the Darknesse into the Light , to the generating of the Heart of God : and that [ soule ] is free , to Elevate it selfe above q it , in the will , or in the Meeknesse in the will of the Father , to comprehend and incline it selfe to the Birth of the Heart of God the Father . 15. But its body ( which is the true Image of God , which God created ) standeth before the cleare Deity , and is in and out of the holy pure Element : and the Limbus of the Element ( out of which the Essences generate ) is the Paradise , an Habitation of God the holy Trinity ; Thus was Man an Image and similitude before God , wherein God dwelleth , in which ( through his Eternall Wisdome ) he would manifest his Wonders . 16. And now as wee understand , that Man ( with the similitude wherein God dwelleth ) is not meerly at home in this world , much lesse in the stincking r Carkesse ; so it is manifest ( in that wee are so very blinde as to Paradise ) that our first Parents ( with their Spirit ) are gone out of the heavenly Paradise , into the Spirit of this world : where then the Spirit of this world , instantly captivated their body , and made it Earthly ; so that body and soule are perished : and now wee have the pure Element no more for our body , but the issue [ or Out-Birth ] ( viz. the foure Elements , with the Dominion of the Starres ) and the Sunne onely is the light of the body : also this body doth not belong to the Deity : God doth not discover himselfe in the stincking Carkesse [ or Corps ] ; but in the holy Man , in the pure Image which he created in the beginning . 17. Now Man being thus fallne , out of the holy into the unholy , out of the Image of God into the Earthly corruptibility , therefore his body stood in the corruptible Death , and his soule in the Eternall will of the Father ; yet ſ turned away from the Heart of God , into the Spirit of this world ; captivated by the Eternall Darknesse : for whatsoever goeth out from God , goeth into the Eternall Darknesse , and without the Heart of God there is no Light. 18. And now there was no [ remedie or ] Counsell for this Image , except it were new regenerated by the soule , through the Heart and Light of God , through which the new Element before God ( viz. the body of the soule ) is regenerated ; or else the Deity would not nor could not dwell therein ; this , Man ( by his own vertue or power ) was not able to t attaine : therefore if it were to be done , then the Barmhertzigkeit , Mercifulnesse , or Mercy of God must doe it . 19. And here wee give the Reader ( that loveth God ) to understand cleerly in the Great Deepe , what the pure Element is , wherein our body ( before the Fall of Adam ) stood , and in the new Regeneration now at present standeth also therein ; It is the heavenly Corporeity , which is not barely and meerly a Spirit , wherein the cleere Deity dwelleth : it is not the pure Deity it selfe ; but [ it is ] generated out of the Essences of the holy Father , when as he continually and Eternally goeth in through the Eternall Gate , in the Eternall minde in himselfe ( through the recomprehended will ) into the Eternall Habitation ; where he generateth his Eternall Word . 20. Thus the pure Element is the Barm [ or warme ] in the Essences of the attracting to [ be ] the Word : the Essences are Paradise , and the Barm [ or warme ] is the Element : thus now the Father continually speaketh the Eternall Word , and so the Holy Ghost goeth forth out of the speaking : and that which is spoken forth is the Eternall Wisdome : and it is a virgin : and the pure Element ( viz. the Barm [ or warme ] is her body : wherein the Holy Ghost discovereth himselfe through the out spoken Wisdome ; and so the flash [ or glance ] out of the Light of God in the Holy Ghost , is called hertz [ or heart ] ; this receiveth the Element in the Essences of Paradise , that it may be substantiall , and then it is called ig [ or ed ] : and the strength of the Father , and the great Might of the fire , goeth as a flash into the Essences , and that is called keit [ or nesse ] , like a might [ or force ] which presseth through , as a sound [ or noise ] which severeth not the substance asunder ; and this together is called Barm-hertz-ig-keit [ Warm-heart-ed-nesse ] or u Mercifulnesse , and this standeth before God : and God ( the holy Trinity ) dwelleth therein . 21. And the virgin of the Wisdome of God is the Spirit of the pure Element : and is therefore called a virgin , because it is so chast [ or pure ] , and generateth nothing : yet as the flaming Spirit in Mans body , generateth nothing , but openeth all secrefies , and the body is that which x generateth , so also here ; the wisdome , ( or the Eternall virgin ) of God , openeth all the great Wonders in the holy Element ; for there are the Essences , wherein the buddes [ or fruits ] of Paradise spring up ; and if wee take the Eternall Band ( and that together ) wherein the Deity generateth from Eternity , then it is called the Eternall Limbus of God , wherein consisteth the Essence of all Essences . 22. For in the roote of the Limbus in the dark Anxiety , is the Anger and the Darknesse , and the first cause of the Essences ; but because wee have before handled it at large , therefore here wee leave it thus , for wee should not be well understood [ in briefe ] : and so wee will reach after our Immanuel . 23. Thus know ( my beloved Reader ) that our Father Adam is gone out of this Glory into the Out-Birth of the substance of this world : and now if he be to be helped , then the Barmhertzigkeit , or y Mercifulnesse of God ( as above mentioned ) must new regenerate him : and in this y Mercifulnesse of God Man was z fore-seene ( before the foundation of the world was laid , to live eternally therein , for ( as to his soule ) he is out of the eternall will of God the Father , out of which this Mercifulnesse is generated . The Gate of Immanuel . 24. Therefore know ( beloved Christian Minde ) how thou art helped : and consider this Gate diligently , it is an earnest one : for Moses and all the Prophets witnesse concerning these things ( viz. concerning our salvation in restoring [ us ] : ) be not drowsie here , it is the fairest Gate of this Booke , the more thou readest it , the more thou wilt be in love with it . 25. Seeing now wee know , that wee lost our heavenly Man in our first fall , so also wee know that a new a one is generated to us in the Mercifulnesse of God , into which wee should and must enter , if wee will be the children of God : and without a this wee are the children of the Anger of God. 26. And as the Prophets have written of it , so the New Man , ( which is borne b to us of God ) is the Sonne of the Virgin : not of Earthly flesh and bloud , also not of the seede of Man , but conceived by the Holy Ghost , and borne of a pure divine chast virgin : and ( in this world ) revealed [ or manifested ] in our flesh and bloud : and is entred with his holy body into Death : and hath seperated the earthly [ body ] together with the might of the Anger , from the holy Element , and hath c restored the soule againe , and hath opened the Gate to the Light of God againe , so that the averted soule can ( with the Essences of the Father in the holy will ) reach the Light of God againe . 27. Therefore now wee know , that wee were not created to generate [ d that which is ] Earthly , but Heavenly , out of the body of the pure Element ; which [ body ] Adam had before his sleepe , and [ before ] his Eve [ was ] , when he was neither Man nor Woman [ male nor female ] , but one onely Image of God , full of chastity , out of the pure Element ; he should have generated an Image againe like himselfe : but because he went into the Spirit of this world , therefore his body became earthly ; and so the heavenly Birth was gone , and God must make the Woman out of him , as is before-mentioned ; Now if wee the children of Eve be to be helped , then there must come a new virgin , and beare us a Sonne , who should be God with us , and in us . 28. And therefore instantly at the Fall , the Word of God the Father ( and in the Word the Light ) through the holy Ghost entred into the holy Element , and into the chast virgin of the wisdome of God , and made a precious Covenant , to become a creature in this virgin , and to take away the Devils power in the Anger , and to destroy his Kingdome ; and this Christ would yeeld himselfe to be in the perished humanity : and with his entring into Death , seperate the Hell of the Anger , and the kingdome of this world from us ; and God the Father discovered this Word ( of the promised seede of the Woman ) instantly ( after the Fall ) in the Garden of Eden , where instantly it gave up it selfe ( in the Eternall Espousall ) into the Centre of the Light of Life , and seperated all the soules of Men ( who have inclined themselves , and yeelded themselves up to him , ) in the dying of their bodies ; from the Anger of God , and from the Kingdome of this world , and brought them in to him , ( into the pure Element of the Paradise ) into the Joy , and into the chast virgin of God , there to waite , till God breake the kingdome of this world , with the Starres and Elements ; where then instantly the pure Element shall be instead of the Out-Birth ; and there shall spring and grow the new body , upon the soule , in the holy Element before God eternally . 29. Now if wee [ would ] consider his precious incarnation [ or becoming Man ] , then wee must rightly open the eyes of the Spirit , and not be so earthly minded , as at present they are , in Babell ; and wee must rightly consider , how God is become Man ; for the Scripture saith ; He was conceived and borne without sinne , of a pure virgin . Here consider now beloved Minde , what kinde of virgin that was ? for all whatsoever is borne of the flesh and bloud of this world , is impure , and there can no pure virgin be generated , in this corrupted flesh and bloud ; the Fall of Adam destroyed all : and it is all under sinne , and there is no pure virgin generated of Mans seede : and yet this Christ was conceived and borne of a pure virgin . 30. Here the learned ( of the Schooles [ or Universities ] of this world must stand still ; and the Scholler ( borne of God ) must here begin to e learne concerning this Birth ; for the Spirit of this world apprehendeth no more here , this is foolishnesse to it : and though he goe very far f , yet he is but in Babell , in his own Reason . 31. Therefore wee set it downe here ( according to our knowledge ) that the pure chast virgin ( in which God was borne [ or generated ] ) is the chast virgin [ that is ] in the presence of God : and it is an Eternall virgin ; before ever Heaven and Earth was created , it was a virgin , and that without blemish ; and that pure chast virgin of God , put it selfe into Mary , in her g Incarnation , and her new Man , was in the holy Element of God : and therefore shee was the blessed among all Women , and the Lord was with her , as the Angel said . 32. Thus now wee may know , that God is All in All , and filleth All , as it is written ; Am not I he that filleth all things ; and therefore wee know , that the holy pure Element in Paradise is his dwelling ; which is the second Principle : and is in all things , and yet the thing ( as a dead dark out-Birth ) knoweth it [ the second Principle ] not ( as the pot [ knoweth not ] its Potter ) so also that [ thing ] neither comprehendeth nor apprehendeth that [ second Principle ] . For I cannot say ( when I take hold of , or comprehend any thing ) that I take hold of the holy Element , together with the Paradise and the Deity , but I comprehend the Out-Birth , the kingdome of this world , ( viz. the third Principle and the substance thereof ) and I move [ or stirre ] not the Deity therewith . And so wee are to know [ and understand ] that the holy new Man [ is thus ] hidden in the Old , and not seperated , but in the Temporall Death . 33. And now seeing the holy [ thing ] is in all places , and seeing the soule is a Spirit ; therefore there is nothing wanting , but that our soule comprehend the holy [ thing ] , so that it hath that for its own , and if once it be united with that , then it attracteth [ and putteth ] on , the pure Element , wherein God dwelleth . 34. And therefore thus wee say of Mary : shee hath comprehended the Holy Heavenly Eternall Virgin of God , and put on the Holy and Pure Element , [ together ] with the Paradise , and yet was truly a virgin in this world [ generated ] by Joachim and Anna. But shee was not called a holy pure virgin according to her earthly Birth : the flesh which shee had from Joachim and Anna , was not pure , without spot ; but her holinesse and purity is according to the Heavenly h virgin : besides , shee brought not the heavenly virgin to her out of her own ability ; for the Angel said to her , The Holy Ghost shall came upon thee , and the Power of the most High shall over-shadow thee ; therefore that holy [ thing ] that shall be borne of thee shall be called the Sonne of God. 35. Here understand [ and consider ] it rightly : the vertue [ or power ] , is the heavenly virgin ( for shee is the i Mercy of God : and the holy [ thing ] is the Centre in that [ vertue or power ] and that is the eternall Birth of the holy Trinity : and the Holy Ghost ( which goeth forth out of the Centre of God ) overshadowed the Humanitie of Marie . Thou must not think , that the corrupted Humanity , hath comprehended the holy Deity as its own ; so that we might as it were say , that Mary ( in her corrupted humanity ) is like God ; No : the very pure Element , together with the Paradise is inferiour to God : and though indeed wee are generated out of his [ power or ] vertue , yet that [ vertue ] is substantiall , and God is purely Spirit ; for the Name of God , hath its Originall in the Centre of the Spirit , and not in the Heaven : onely the Light in the Centre , is the holy [ thing ] , and [ the light ] hath no Centre , for it is the end of k All things . 36. Therefore wee say of Mary , that shee hath received the heavenly Pledge , which was unknowne to Nature , and which shee ( in her outward Man ) knew not at all ; viz. the heavenly chast virgin of God ; and in that [ shee received ] , the eternall Word of God the Father , which continueth eternally in the Father : out of which the Holy Ghost goeth forth Eternally , wherein the whole Deity is comprehended . 37. Wee cannot say that the heavenly virgin of the l Mercy of God ( viz. that which entred into Mary out of the Counsell of God ) is become Earthly ; but wee say that the soule of Mary hath comprehended the heavenly virgin : and that the heavenly virgin hath put the heavenly new pure Garment of the holy Element , out of the chast virgin of God ( viz. out of the [ Barmhertzigkeit , Mercifulnesse or ] Mercy of God ) on to the soule of Mary , as a new Regenerated Man : and in that same shee hath conceived the Saviour of all the world , and borne him into this world . Therefore he said to the Jewes ; I am from above , but you are from beneath , and of this world ; I am not of this world : and he said also to Pilate ; My kingdome is not of this world . This ought highly to be Considered . 38. You are to know , that as Mary did beare the heavenly Image ( viz. a new Man borne out of the Mercy of God ) in the old Earthly [ Man ] ( viz. in the kingdome of this world ) which kingdome shee had in her as her own , which yet did not comprehend the New Man ; so also the Word of God entred ( into the body of the virgin Mary ) into the heavenly Matrix , into the Eternall virgin of God , and that [ word ] in that [ Eternall virgin of God ] became a heavenly Man , out of the Paradisicall holy pure Element , in the Person of the new Regenerated Man of the virgin Mary : and ( with his Eternall Deity ) was together generated in the beginning own soule of Mary , and ( with his entrance of his Deity ) hath brought the soule of Mary againe into the holy Father ; so that the soules of Men ( which were gone out from the Deity ) were new-borne againe in the soule of Christ , and begotten to the Heart of God. 39. For Christ brought no strange soule out of Heaven with him , into the highly blessed heavenly pure virgin ; but as all soules are generated , so Christ also received his soule in his body , though in his undefiled body of holinesse , which was become Maries own : For wee must say , that the pure Element in the m Mercy of God , became Maries own , wherein her new body ( n in her Originall soule ) consisteth . The most precious Gate . 40. For no o other soule is generated in any Man , ( but a new body ; ) but the soule is renewed p with the pure Deity : and Christ with his entrance into Death ( where he severed his holy Man from the Kingdome of this world ) severed q it also from the fierceness of the eternall Anger , and from the r source of the Originality . 41. And as the pure Element ( which is in the presence of God , and wherein God dwelleth ) is truly every where in the whole space of this world , and hath attracted to it the Kingdome of this world , ( viz. s it s own Out-Birth ) as a body , and yet this very body doth not comprehend the Element , no more than the body [ comprehendeth ] the soule : so Christ also hath truly , in the body of the virgin Mary , attracted to him [ or put on ] our humane Essences , and is become our Brother ; yet these humane Essences cannot comprehend his Eternall Deity , onely the new Man , borne in Cod , comprehendeth the Deity , after the same manner as the body doth the soule , and no otherwise . 42. Therefore the body of Christ is inferiour to the Deity ; and in these our humane Essences he suffered Death , and his Deity of the holy Man in the pure Element , entered together also into Death , and bereaved Death of its power , and did seperate the naturall soule ( which Christ commended to his Father , when he dyed on the Crosse ) from the Kingdome of this world , also from Death , from the Devill , and from Hell ( in the strong divine Might [ or power ] ) , and opened a Gate for us all , who come to him , and incline our selves ( with minde and thoughts ) to him ; then the Father draweth our soule ( which is in him ) into the pure love of Christ : where then it putteth its Imagination againe through Christ t forward into the holy Trinity , and is fed againe from the Verbum Domini [ the Word of the Lord ] ; where then it is an Angel againe , cleane seperated from the Kingdome of the Devill , and of this world , in the Death of Christ . 43. And for this cause , God became Man , that he might in himselfe new generate the soule of Man againe , and might redeeme it from the chaines of the fiercenesse of Anger : and not at all [ for the Beastiall bodies sake ) which must melt againe into the foure Elements and come to nothing ; of which nothing will remaine , but the shadow in the figure of all u its works , and x matters , which he hath wrought at any time . 44. But , in the New Man ( which wee attract on to our soules in the bosom of the virgin ) wee shall spring and flourish againe ; and therein is no necessity nor Death , for the Kingdome of this world passeth away . Therefore he that hath not this Image in the new Birth , shall in the Restoration of the Spirit of the Eternall Nature ) have the Image of what his heart and Confidence hath been set upon here , put upon him : for every Kingdome Imageth [ or figureth ] its Creatures according to the Essences , which were growne here in their will. 45. And that you may rightly and properly understand us : wee [ meane or ] understand here , no strange Christ , who is not our Brother : as himselfe said , at his resurrection : Goe to my Brethren , and your Brethren , and tell them , I goe to my God and to your God. As indeed the body ( which wee here carry about us ) is not the Image of God , which God created ; for the Kingdome of this world put its Image upon us , when Adam consented to yeeld to it : and wee ( if wee be regenerated , ) are not at home in this world , with our New Man ; as Christ said to his Disciples ; I have called you out of this world , that you should be where I am : and Saint Paul saith , Our Conversation ( as to the New Man ) is in Heaven . Thus wee understand also that our Immanuel [ who is ] the most holy of all , with his true Image of God ( wherein also our true Image of God doth consist ) is not of this world ; but as the Old Mortall Man ( from the Kingdome of this world ) hangeth to us , so our Mortall Man also hung to the Image of God in Christ , which he drew from his Mother Mary , as the pure Element [ draweth ] the Kingdome of this world [ to it ] . 46. But now wee must not think , that the holy Man , ( in Christ , ) dyed , for that dyeth not : but the mortall [ Man ] from the Kingdome of this world [ is that which dyeth ] ; that [ was it which ] cryed ( on the Crosse ) My God , my God , why hast thou forsaken mee : and wee see very cleerly the great Might [ and power ] of the holy Man in Christ , when the mortall ( which was taken from this world ) went into Death : how the holy Allmighty [ Man ] wrestled with Death , in so much that the Elements did shake with it , and the Sunne ( which is the Light of the Nature of this world ) lost its splendor , as if it were then to perish ; and then the living Champion in Christ , fought with the Anger , and stood in the Hell of the Anger of God , and loosed the soule ( which he commended into his Fathers hands ) quite off from the Anger of God , also from the source [ or Torment ] of Hell ; and that was it which David said ; Thou wilt not leave my soule in Hell , nor permit thy holy [ one ] to y perish . 47. The Deity was in the humane soule , and here it brake the sword of the Cherubine ; so that , as Adam had brought his soule into the Prison of Anger , and so afterwards all soules from Adam are generated such , and are all of them , as in one Roote , imprisoned in the Anger of Death , till Christ ; so the Noble Champion Christ here destroyed Death , in the humane soule ; and brought the soule ( through Death into his eternall New Humanity , and put it into an Eternall z Covenant . 48. And as Adam had opened the Gate of the Anger , so hath the Deity of Christ opened the Gate of the Eternall Life , so that all men can presse in to God , in this opened Gate . For the third Principle is broken here , and Judgement passed upon the Prince of Darknesse , which so long held us prisoners in Death . 49. But since Man is so slow of apprehension , it may be wee shall not sufficiently be understood ; and therefore wee will once more set it downe briefly and accurately , how these great Mysteries are ; for wee know what Adversary wee have ( viz. the Prince of this world ) he will not sleepe , but try what he can to suppresse this Noble Graine of Mustard-seede . 50. Behold thou Noble Minde , thou who desirest the Kingdome of God , to thee wee speake , and not to the Antichrist , in Babell , who desireth nothing else but the Kingdome of this world ; take notice of it , the time of sleepe is past , the Bridegroom cometh , for the Bride saith , Come , be in earnest , gaze not at the hand that used this Pen , it is another Pen that hath written this , which neither thou nor I doe know ; for the Minde ( if it be faithfull ) apprehendeth the Deity : and doe not so slight thy selfe ; if thou art borne in God , then thou art greater and more than all this world . 51. Observe it ; the Angel said to Mary ; Thou shalt conceive and beare a Sonne , and skalt call his Name Jesus : he shall be great , and be called a sonne of the most High : and God the Lord shall give him the Throne of his Father David , and he shall be a King over the house of Jacob Eternally , and of his Kingdome there shall be no end . 52. You must understand , Mary was to conceive in the body , viz. in her own body ; not in a strange assumed [ body ] as the unenlightened ( who apprehend not the Kingdome of God ) might interpret our Writings to meane . Besides , it is not the ground neither , which the Ancients and those heretofore , have set downe , ( which yet went very high ) as if Mary from Eternity had been hidden in Ternario sancto [ the holy Ternary or Trinity ] , and that shee entered at that time onely into Anna , as into a Case , [ or house ] ; and were not of the seede of Joachim , and bloud of Anna. They say , shee was an Eternall virgin out of the Trinity , of whom Christ was borne : because he came not out of the flesh and bloud of any Man : and as himselfe witnesseth , that he was not of this world , but was come from Heaven : he saith , That he came forth from God , and must returne againe to God : and to Nicodemus he said , None goeth into Heaven , but the Son of Man which is come from Heaven , and who is in Heaven . 53. And there he spake cleerly of the Son of Man , of his humanity , and not of his Deity meerly : for he saith plainly , The Sonne of Man : But God from Eternity was not the sonne of Man , and therefore no sonne of Man can proceed from the Trinity ; therefore wee must look upon it aright . If Mary had proceeded out of the Trinity , where should our poore captivated soules have been ? If Christ had brought a strange soule from Heaven , how should wee have been delivered ? Had it been possible to redeem Man [ without it ] what needed God to come into our forme , and be crucified ? If it could have been so , then God should instantly have seperated or freed Adam from Death , when he fell ; or doest thou suppose that God is so maliciously zealous , as to be so angry without a Cause ? 54. Indeed , when his wrath was sprung up in Man , then he would manifest his wonders , but that was not the purpose of God when he created Adam ; but it was tried which of them should get the victory , the Meeknesse or the fiercenesse in the Eternall Roote : but the soule in Adam was yet free : and there was nothing else that could perish but the a own will. 55. And so now the soule was the will , which was breathed into Adam , by the Spirit of God out of the Eternall will of the Father : and yet out of that place where the Father ( viz. God ) out of the Darknesse , in his own re-conceived will , entereth into himselfe , and in himselfe generateth the meeknesse in his own re-conceived will. 56. And so the soule of Man is out of the same Balance in the Angle of the re-comprehended will , towards the light : and also in the first will in it selfe , in its own Centre ; where behinde it the Darknesse is comprehended , and before it , is the end of the Eternall Band : and in it selfe there would be nothing , but an anxious source [ or property ] ; and if any thing else were to be in it , then the first will ( in the eternall Band ) must conceive another will ( in it selfe ) to goe out of the dark source [ or property ] into a joyfull habitation without a source . 57. If now the first eternall will doe thus conceive another will , then it breaketh the source of Darknesse , and dwelleth ( in it selfe ) in the joyfull habitation , and the darknesse remaineth darknesse still , and a source [ or working property ] in it selfe , but toucheth not the re-conceived will : for that dwelleth not in the Darknesse , but in it selfe : thus wee understand the soules own power [ to be ] which God breathed into Adam , out of the Gate the breaking through , in himselfe , into the Light of the habitation of joy . 58. This soule ( being cloathed with the pure Elementary and Paradisicall Body ) severed its will , [ which came ] out of the Fathers will ( which tendeth onely to the conceiving of his b vertue [ or power ] , from whence he is impregnated to beget his Heart ) [ and severed it ] from the Fathers will , and entred into the lust of this world ; where now ( backward in the breaking [ or destruction ] of this world ) there is no light ; and forward there is no comprehensibility of the Deity : and there was no Counsell [ or remedy ] except the pure will of the Father enter into it againe , and bring it into his own will a gaine , into its first seate , that so its will may be directed againe into the Heart and Light of God. 59. And now if it be to be helped againe , then the Heart of God with its Light , ( and not the Father ) must come into it ; for it standeth in the Father however : yet turned away from the Entrance , ( to the Birth of the Heart of God ) backward into this world , where no Light is to be comprehended , either behinde or before it : for the substance of the body breaketh , and then the poore soule standeth imprisoned in the dark Dungeon ; and here the Love of God ( towards the poore imprisoned soule ) is [ made ] knowne ; Consider thy selfe here ; O deare Minde . 60. Heere was no remedy now , neither in God , nor in any Creature ; onely the meere Deity of the Heart of God must enter in Ternarium Sanctum [ into the holy Ternary ] ; viz. into the Barmhertzigkeit [ the Mercifulnesse ] which is from Eternity generated out of his Holinesse , wherein the Eternall wisdome ( which [ coming ] out of the speaking of the Word , through the Holy Ghost ) standeth as a virgin before the Deity : and is the Great Wonder , and a Spirit in the Barmhertzigkeit , [ the Mercifulnesse ] , and the Mercifulnesse maketh the holy Ternary ( the holy Earth ) the Essences of the Father ( in the attracting to the Word ) viz. the holy Constellations : as may be said in a similitude . 61. And as wee perceive that in this world there is Fire , Aire , Water , and Earth , also the Sunne and the Starres , and therein consist all the things of this world : so you may conceive by way of similitude , that the Father is the Fire of the whole [ holy ] Constellations , and also in the [ c holy ] Element : and that the Sonne , ( viz. his Heart ) is the Sunne , which setteth all the Constellations in a light pleasant habitation : and that the Holy Ghost is the Aire of the Life , without which neither Sunne nor Constellation would subsist : and then that the concreted Spiritus Majoris Mundi [ or Spirit of the great World ] is the chast virgin before God ; which Spirit of the great World , in this world giveth to all Creatures , Minde , sense , and understanding ( through the influence of the Starres ) ; and so also [ doth the chast virgin ] in the Heaven . 62. The Earthly Earth , is like the holy-Ternary , wherein is the heavenly d Aquaster ( viz. in the heavenly Earth , which I call the [ one Holy ] Element ) which is pure . Thus God is a Spirit , and the pure Element is heavenly Earth ; for it is substantiall : and the Essences in the heavenly Earth , are Paradisicall Buds [ or Fruits ] : and the virgin of wisdome , is the great Spirit of the whole heavenly World ( in a fimilitude ) and that not onely openeth the great Wonders in the heavenly Earth , but also in the whole Deep of the Deity . 63. For , the Deity is incomprehensible , and invisible , yet e perceptible ; but the virgin is visible like a pure Spirit : and the [ one holy ] Element is her body , which is called Ternarius sanctus [ the holy Ternary ] , the Holy Earth ; and into this holy Ternary , the invisible Deity is entred , that shee may be an Eternall Espousall [ or union ] : so that ( in a fimilitude ) the Deity is in the pure Element , and the Element is the Deity ; for God and Ternarius sanctus is become one thing ; not in Spirit , but in substance , as body , and soule . And as the soule is above the body , so also God is above the Holy Ternary . 64. And this now is the Heavenly virgin , of which the Spirit of God spake , in the Wise men f of old : and Ternarius sanctus , is our true body in the g Image which wee have lost : which now the Heart of God hath taken to him for a body ; and this noble body ( as also the virgin of God ) was put upon Mary ; not as a Garment , but very powerfully in her Essences ; and yet incomprehensibly as to the Essences of this world , of flesh and bloud in the body of Mary , but comprehensible as to the soule of Mary ; for the soule did passe into the holy Ternary : and yet shee could not so be severed from the h fierce wrath , but that was to be in the breaking of the earthly Body from the heavenly , in the Death of Christ . 65. Thus the Word in the holy Ternary let it selfe into the Earthlinesse , and received to it a true soule out of the Essences of the soule of Mary ( like all other Men ) in the Time ( viz. in the end of three Moneths ) ; not out of the holy Ternary ; but our soule : yet not our body , wherein the Kingdome of this world , and sinne , did stick . 66. 'T is true indeed he took our body on him , but not mingled with the holy Ternary : for Death stuck in our body , and the Ternarius sanctus was i his Death , and Victory : and in the holy Ternary was his Deity : and that Man is come from Heaven , and hath put on the Earthly [ Man ] , and brought to passe the Redemption , ( between the Earthly and the Heavenly , ) whereby the soule was k severed from the Anger and Wrath. 67. You must not say that whole Christ with body and soule came from Heaven ? He brought no soule out of the holy Ternary : the Heavenly virgin was the soule in the holy Ternary ; and that he brought with him for a Bride to our soule , as this whole Booke doth treate of it . For what would it help mee , if he had brought a strange soule with him ? Nothing at all . But that he hath brought my soule into the holy Ternary , I rejoyce at that : and thus I can say , that Christs soule is my Brother , and his body is the food of my soule ; as he saith in the fixt Chapter of John ; My flesh is meate indeed , and my bloud is drink indeed . 68. Come hither yee contentious l Shepheards of Babell , open your eyes , and consider what his Testaments , of the Baptisme , and his Last Supper , are : I shall shew you well enough , if you be but worthy ; how ever , wee write for the children of the Lilly : therefore let every one see where he harboureth ; it is in earnest . Wee slight not the understanding of the Ancients . It may be it was purely generated in the beginning , but wee finde , how Antichrist hath set up himselfe upon it , and made Gods of the Creature . 69. Yet Men cannot say , that Mary was borne out of a barren womb , although the body of Anna was unfruitfull , which was from the Counsell of God : ( in that they were honest [ vertuous ] people fearing God ) that their Tincture might not be defiled , because they were to generate that which the Lord would highly blesse . God knew how to open it in due time , and that in old age , when the wanton lust ( of this world from the Elements ) was extinguished , as in Sarah Abrahams wife . 70. For if the soule standeth in the feare of God , then the Tincture also ( in which the soule springeth up ) is purer ; although that be not free from the Originall [ or inherited ] sinne . Thus Mary is indeed truly generated of Joachim : and Christ hath his naturall soule from the Tincture of Mary , yet but halfe : for the Limbus of God was the Man [ or Masculine seede ] , and therein was the chast virgin of God in the holy Ternary , and in the holy Ternary , the Trinity , the whole fulnesse of the Deity : and the Holy Ghost was the Work-Master . 71. Here wee cleerly finde what Christ said to his Father concerning us Men ; Behold the Men were thine , and thou hast given them to mee : and I will that they be with mee where I am , that they may see my Glory . When the Word ( or Heart of God ) went into the holy Ternary , there it was the Sonne of the Father , and also his servant , as Esayah saith , and as it is in the Psalmes : for he had [ united or ] espoused himselfe m to the Element , and had the forme of a servant ; but the Word which went into the [ pure ] Element , was his Sonne : and thus he took our soule upon him , not onely as a Brother ; for the Limbus of God ( in the heavenly Tincture ) was the Man , and that was our Lord : for the whole world standeth in the Might thereof : and that Might shall sweepe the threshing floare of this world . And thus wee are his servants , and also his Brethren in respect of his Mother ; but in respect of his Father wee are his servants ; and before the Fall wee were the Fathers , also till his humanity [ or becoming Man , ] though in the Word of the Promise [ it was ] , in which , the faithfull entred into God. 72. Thus he is a King over the house of David Eternally , and his Kingdome hath no end , and he hath the Throne of his father David : for this world is become his : he is entred into this world , and hath taken possession of it : he standeth in the holy Ternary , and in the Trinity , and also in this world ; he hath the n Casting shovell in his hand , as John the Baptist saith , the Judgement is his , at which the Devils doe tremble . He hath the Throne of David from the Counsell of God : for David was a Type of him , and had the Promise , and God set him upon the Throne , in the Promise : for the Scepter of his Kingdome was the Scepter of the faithfull , who looked upon God who was the King ; and so also indeed the outward Kingdome was his . Thus also Christ was a King in the holy Ternary , and this world also was his owne . Of the deare Name Immanuel . 73. And thus wee can truly say Immanuel , God with us , God in us . In the Language of Nature it soundeth right ; but our Tongue [ wee have ] from this world doth but stammer it , and o cannot name it according to our understanding . For Im , is the Heart of God in the holy Ternary , for it is conceived [ or comprehended , ] as thou mayst understand it in the conception [ or comprehending , or expressing ] of the Word : Ma , is his entring into the Humanity in the soule : for that word ( or syllable ) presseth out from the Heart : and wee understand that he conceived [ or comprehended ] the Heart ( viz. the vertue of the Father ) in the soule , and goeth with the word [ or syllable ) nu , aloft , which signifieth his ascension into Heaven , as to his soule . El , is the name of the great Angel , which with the soule triumpheth above the Heaven ; not onely in the Heaven , but in the Trinitie . 74. For the word Himmel , [ Heaven ] hath another meaning in the Language of Nature . The syllable Him , goeth out from the Heart ( viz. out of the vertue of the Father ) or out of the Essences of the soule , and putteth forth upwards into the holy Ternary : and then it compresseth it with both the Lips , and bringeth the Angels name downwards ( viz. the syllable Mel ) which signifieth the Humility of the Angels ; that they doe not exalt their heart in pride , flying into the Trinity ; but as Isaiah sayth , that they cover their faces in humility ( before the holy God ) with their wings , and continually cry , Holy , holy , holy is the Lord p of Hosts . 75. So now you understand that this Angel is greater than any Angel in Heaven , for he hath a heavenly humane body , and hath a humane soule , and hath the eternall heavenly Bride , the virgin of wisdome , and hath the holy Trinity : and wee can truly say [ he is ] a Person in the holy Trinity in Heaven , and a true Man in Heaven , and in this world , an eternall King , a Lord of Heaven and earth . 76. His name Jesus , sheweth it more properly in the Language of Nature : for the syllable Je , is his humbling [ in-coming ] out of his Father , into the Humanity ; and the syllable sus , is the bringing in of the soule above the Heaven , into the Trinity : as the syllable sus indeed presseth aloft through all . 77. Much more is understood in the Name Christus , which comprehendeth not his incarnation , but goeth ( as a Man [ that is ] borne , ] through Death ; for the syllable Chris , presseth through the Death : and the syllable tus , signifieth his strong might , in that he thus goeth forth from Death and presseth through : and it is very properly understood in the word , how he severed the Kingdome of this world , and the Angelicall Man asunder , and continueth in God , ( in the Angelicall Man , ) for the syllable tus is pure without Death . 78. Though indeed here wee shall be as one that is dumb to the world , yet wee have written it for our selves , for wee understand it very well : and it is plaine enough to the Tree of the Lilly. But that the Person of Christ , with his Deeds and Essence , might be rightly demonstrated to the Reader , that he might apprehend it aright , I therefore direct him to the Temptation of Christ in the Wildernesse after his Baptisme : whereat thou shouldst open thine eyes , and not speake like the Spirit in Babell , which sayth , wee know not what his Temptation was : and lay the fault upon the Devill , that he was so impudent to presume to tempt Christ , saying moreover , wee ought not to dive into it [ nor be so inquisitive about it ] wee will let that alone till wee come thither , [ into the other life ] and then wee shall see what it is . Besides , they forbid him that hath eyes to see , none must search into it , [ if they doe ] they are called Enthusiasts , and are cryed out upon for Novellists [ such as broach new opinions and pretend new Lights ] and for Hereticks . 79. O yee blinde Wolves of Babell , what have we to doe with you ? wee are not generated from your q Kingdome : why will you rend and teare our deare Immanuel out of our hearts and eyes , and so would make us blinde ? Is it a r sinne , for us to enquire after God ( our salvation , ) and after our true Native Countrey ? Sure it is much more r sinne , to hearken after your partaking and blasphemy , whereby you make our women and children scoffers , so that they learne nothing but scornfull and reproachfull speeches , and so persecute and vex one another therewith in ſ Babell . Can the Kingdome of Christ be found in such things ? or rather do you not build the scornfull & reproachfull Church of Babell ? where is your Apostolicall heart , [ consisting ] in Love ? Is your scorne and derision of others , Christs Meeknesse ? Who said , Love one another , be yee followers of mee , and so it shall be knowne that yee are my Disciples ? To you it is said ; the t Anger burneth in Babell , when the flame thereof riseth up , then will the Elements shake and tremble , and Babell shall be burnt in the fire . 80. The Temptation of Christ rightly sheweth us his Person : therefore open thy eyes , and let not Babell trouble thee , it is the price of thy body and soule ; for that [ Temptation ] in the hard Combat of Adam in the Garden of Eden , which Adam could not hold out in , here the worthy Champion went through with it , and hath obtained victory , in his humanity in Heaven , and over this world . 81. As wee have demonstrated the true Christ , who is God and Man in one undivided Person , so wee must now shew what kinde of Man he is , according to the Kingdome of this world ; for the great Wonders cannot sufficiently be described , they are still greater : there is need of an Angelicall Tongue as well as of an Earthly , and because wee have but an Earthly , therefore wee will write from an Angelicall Minde , and speake the great wonders of God with the Earthly Tongue . 82. Let us look upon his Baptisme , and then upon his Temptation , instantly after his Baptisme , and so wee shall finde our New Regeneration , as also in what Kingdome wee lye imprisoned : and wee very highly rejoyce ( in this knowledge ) that God is become Man : and if now wee would apprehend it , wee must first set downe the Baptisme of Christ , and then the Temptation in its right Order . Of the Baptisme of Christ upon Earth , in Jordan . 83. It is knowne to us , that ( in Adams Fall ) wee are fallen into the Anger of God , when as the Spirit , or soule of Adam turned from the Heart of God into the Spirit of this world , where instantly the holy heavenly Image was extinguished , and the Anger in the Darknesse held the poore soule captive , and where the Devill instantly gat his entrance and habitation in the Anger of the humane soule : and if the Treader upon the Serpent , had not entered instantly into the mark of seperation , in the Centre of the Light of Life , then the wrath would have devoured us , and wee should have continued Eternally to be Companions of the Devils ; but when the Treader upon the Serpent thus u entred into the middle ( though not so presently into the Humanity , but into the Centre of the Light of Life ) then the poore imprisoned soules which turned themselves to God againe , were ( in the Centre ) bound or knit to the Deity againe , till the Champion [ or Saviour ] came into the Humanity , where ( in his conception and humanity ) he received the whole Man againe , and this wee see cleerly in his Baptisme ; for there was that one Person which was both God and Man , he had the Heavenly and also the Earthly Body . 84. But now Baptisme was not instituted in respect of the Earthly corruptible [ Man ] which belongeth to the Earth , nor for the Heavenly [ Mans ] sake , which was pure and spotlesse without that ; but for the poore soules sake . Seeing the heavenly Man in Christ our naturall soule ( in the body of the virgin Mary ) to his heavenly Man , and that also the earthly Man hung to the soule ; therefore the holy Trinity ( by the hand of Man ) tooke the water of the Eternall Life in the pure Element , and dipt the soule therein ; as I may so speake . 85. See thou beloved soule , thou wert gone out from God ; but his Love caught hold of thee againe , and x fastned thee ( with the promise ) to his Threed : and then came the fulfilling of the Promise , and put another new body on to thee : but thou canst not have another soule ; for thy soule was out of the Eternity however . Therefore now as the Holy Ghost Overshadowed and filled [ or impregnated ] Mary , so the Water out of the heavenly Matrix ( which hath its beginning out of the Trinity ) in the Baptisme of Christ ( and in all baptized Christians ) overshadowed and y filled the soule of Christ ●n the Baptisme in Jordan , and also the soules of all Christians ; and so renewed the Earthly Water ( of the Out-birth ) in the soule , and washed it cleane , that it is z in it selfe , a pure Angel ; which of it selfe may eate of the heavenly fruit : and that is the cause of the Baptisme . O Man consider thy selfe . 86. Now when the poore soule was thus bathed in the water of Eternall life ( out of the pure Element ) which is a in the Holy Ternary , that it not onely enjoyed the same outwardly , but was also filled [ or impregnated ] therewith , as the Holy Ghost impregnated Mary in the Holy Ternary ; then it stood [ inclined ] b forward , viz. right forward towards God , and into God , as a new halfe generated and washed Creature , and c behinde it was the anger of the Darknesse in the Kingdome of this world still fast bound to it , so that it could not be wholly freed from it , except it entred into Death , and quite breake off the Kingdome of this world . Of the Temptation of Christ . 87. Therefore must Christ now ( after the Baptisme ) be tempted : and he was set against the Kingdome of the fierce wrath : to see whether this [ second ] Adam thus new prepared , could stand in the new and old Man , with the halfe new borne and washed soule , and set his Imagination upon God , and eate of the Word of the Lord. And there it was tryed whether the soule would presse in to God , or into the Spirit of this world againe . 88. And here you may cleerly know , that the Spirit of God brought this Christ into the Wildernesse to be Tempted ; in that the Devill was permitted , in the Kingdome of Gods Anger to set upon him , and to tempt this second Adam , as he had tempted the first Adam in the Garden of Eden . 89. And there now was no earthly meate or drink : and the soule in Christ understood now very well what Inne [ or house ] it was in , that it was in God ; and that it could of Stones make Bread , seeing there was none there : but it must eate no Earthly bread , but heavenly [ Bread ] out of the Holy Ternary , in its heavenly Body : and the earthly Body must be hungry , that the soule might be rightly tempted . For the earthly Body was an hungred , as the Text in the Gospel saith very right . 90. Now the heavenly [ Body ] must overcome the Earthly , that the earthly may be as it were dead and impotent , and that the heavenly may d keep the Dominion . And now as Adam stood in the e Angle ( between love and wrath ) when he was tempted ; there stood both Kingdomes against him , and pulled at him : and as God the Father ( direct forward , in his reconciled will ) is the Kingdome of Heaven , and the cleere Deity ; and backward ( in the Eternall roote of Nature ) there is his wrath and anger , and yet f both of them are in the Eternall Father : and as in the Eternall Nature of the Wrath , the Light or the Kingdome of Heaven is not knowne ; and also in the Eternall Light , the Kingdome of fiercenesse and of wrath is not known , because each Kingdome is in it selfe , so is the soule of Man also : it hath Kingdomes in it , in which it g tradeth , in that it standeth . If it trade in the Kingdome of Heaven , then the Kingdome of Hell is dead in it ; not that it is ceased , but the Kingdome of Heaven is h Predominant , and the Kingdome of fiercenesse , is changed into joy , so also , if it trade in the Kingdome of Wrath , then that is h predominant , and the Kingdome of Heaven is as it were dead ; although indeed ( in it selfe it doth not vanish ) yet the soule is not in it . 91. Thus also the Temptation was , to try , which Kingdome in the soule might overcome , and therefore the food and drinke was withdrawne from the earthly Body , and the Kingdome of Heaven was predominant in him , ( in the holy Ternary , and in his Deity ) and the Kingdome of Wrath and the Kingdome of the Devill was against him . And there the new-washed and halfe regenerated soule stood in the midst , and was pulled at by both Kingdomes , as Adam , in Paradise . 92. The Deity in Christ in the holy Ternary , said , Eate of the Word of the Lord , and goe forth from the outward Man , rest in the Kingdome of Heaven , and live in the new Man , and then the old Man is dead , for the new Mans sake : on the contrary , the Devill said to the soule , Thy earthly Body doth hunger ( because there is no Bread for it ) therefore make Bread of stones , that thou mayest live : and the strong soule in Christ as a Champion stood and said : Man liveth not by Bread alone , but by every word that proceedeth out of the mouth of God ; And he rejected the earthly Bread and life , and put his Imagination into the Word of God , and did eate of the Word of the Lord , and then the soule in the Kingdome of Heaven was predominant , and the earthly Body was as it were dead for the Kingdome of Heavens sake ; whereas yet it was not dead , but it became the servant of the heavenly Body , and lost its potent i Dominion . 93. And now when the Kingdome of Hell had this mighty blow , and was thus overcome , then the Devill lost his right in the soule : yet he said in himselfe ; thou hast a k right in the earthly Body , and somewhat was permitted to him ; and then he took the body , with the soule , and set them upon the Pinnacle of the Temple , and said ; Cast thy selfe downe ( for thou art powerfull and canst doe all things ) and then the People shall see that thou art God , and hast overcome ; this is the right fluttering Spirit , wherewith the Devill would faine alwayes flie above the Thrones over the Deity , and yet goeth but in himselfe , into the Hellish fire , and apprehendeth not the Deity . 94. And l here also was Adam tempted , [ to try ] whether he would stedfastly put his Imagination into the Heart of God , and then he should have continued in Paradise : but when he turned away his Minde from the Heart of God into the Spirit of this world , and would flie out beyond the humility , and would be like God ; then he went forth beyond the Throne of God , in the Spirit of the fiercenesse of the Anger . Therefore here the soule of Christ must be accuratly tempted , [ to try ] whether it would ( seeing it had retained the heavenly Bread ) , flie out also in Pride in the might of the fire ; or whether it would in humility look onely upon the Heart of God , and m give it selfe up to that , that it might be carried onely in the will of God , and become an Angel in humility , and not relie onely upon it selfe , to flie in its own might [ or power ] . 95. And here the Devils Master piece is seene , in that he n useth the Scripture , and saith ; The Angels will beare thee up ; whereas here the matter was not about the body , but about the soule ; which he would bring into Pride , that it might teare it selfe off from the love of God , and relie upon the Angels bearing it up ; and that it should break it selfe off againe from the new body ( which can flie well enough with that ) and leap down in the old Body , and relie upon the Angels , and so should flie out from God into the Spirit of this world againe . 96. But here his valour is seene : though he stood ( with his earthly Body ) upon the pinnacle of the Temple , yet he committed his Earthly Body to God , and trusted in him , and that he was every where in God : and said to the Devill ; It is written , thou shalt not tempt the Lord thy God. Here the Devils Pride ( in the Kingdome of wrath ) was rightly overcome : and the humility , the strength , and the might remained to be our Christs : and the soule of Christ is entered into the holy Ternary , as into the humble Love , and espoused it selfe with the humble chast virgin of the Divine Wisdome . 97. Now when the Devill had lost twice , then he came at last , with his last powerfull Temptation ( as he did also to Adam ) he would give him the whole world , if he would fall downe and worship him . The businesse with Adam also was about this world , he would draw this world to him , and so be like God with it , that as God had drawne this world to him , to manifest his great Wonders therewith , so the soule in Adam thought [ with it selfe ] thou art the similitude of God , thou wilt doe so too , and so thou shalt be like God : but thereby he went forth from God , into the Spirit of this world . Now therefore the second Adam must hold out the standing of the first Adam ; whereby it was tempted [ or tried ] whether the soule would continue in the new holy heavenly Man , and live in the Barmhertzigkeit [ the o Mercifulnesse ] of God , or in the Spirit of this world . 98. And thus stood the soule as a valiant Champion , and said to Satan ; Get thee hence Satan , thou shouldst worship the Lord thy God , and serve him onely ; I have no more to doe with thee : there the Devill , Hell , and the Kingdome of this world was commanded to be gone , and the valiant Champion hath gotten the victory ; and the Devill faine to get him gone : and the earthly [ part ] was overcome . And here now the Noble Champion standeth upon the Moon , and receiveth all might , in Heaven , Hell , & on Earth , into his power , and ruleth ( with his soule , in the holy Ternary , in this outward body ) over Death and life : and here this world is become Christs owne , for he had overcome it , he could live in God , and needed not the earthly food nor drink . 99. And the Reader must know , that the Combat ( with the Temptation ) was held in body and soule ; and that this Temptation concerneth us also ; he hath overcome for us : if wee put our whole trust in him , then wee have victory in him , over sinnes , Death , Hell , and the Devill , and also over this world : for he held the last victory in his Death , when he brake the sword of the Cherubine , and destroyed the Hell of the Devill , and hath led captivity captive : that thereby thou mightst live by the Death of Christ . 100. And wee see that all is true , as is above-mentioned ; for when he had overcome in the Temptation , and had stood forty dayes , then he had wholly overcome till the last victory in Death : for so long Adam was in the Temptation , in the Garden of Eden : and p there he began his Priestly Kingdome ( as a King over Heaven and this world ) with signes and wonders : and in his first Miracle , turned water into good wine , he also healed the sick , made the blinde to see , the lame to goe , and cleansed the Lepers : also he raised the dead : and shewed himselfe to be the true King over the q quick and dead ; and sate upon Davids Throne of Promise , and was the true Priest in the Order of Melchisedech . All whatsoever Aaron was ( in the Fathers might ) in a Type , that this high Priest was in vertue [ and power ] with deeds and wonders : which wee will cleerly describe in the other Book following this , if wee live , and God shall give us leave to doe it . CHAP. XXIII . Of the highly precious Testaments of Christ , viz. Baptisme and his last Supper , which he held in the Evening of Mandy Thursday with his Disciples ; which he left us for his Last [ Will , as a Farewell for a Remembrance . The most Noble Gate of Christianitie . 1. IT is apparent how they have hitherto in Babell danced [ or contended ] about the Cup of Jesus Christ , and about his holy Testaments , for which they have caused many warres and bloud-sheddings , but what kinde of knowledge concerning those [ Testaments ] they in Babell have , appeareth by their works of Love , among one another ; which their Councels have brought to passe , where Men have stopt the mouth of the Holy Ghost , and have made a worldly a Dominion out of the Priesthood of Christ . 2. O you high Priests and b Scribes , what answer will you make to Christ , when you shall be found thus [ at his comming ] ? Or doe you suppose you stand in the dark ? No , you stand in the presence of the cleere countenance of Jesus Christ , who is Judge of the quick and dead , doe but open your eyes , and rightly feed the flock of Jesus Christ , he cometh and demandeth them of you . You are not all Shepheards or Pastours , but intruded covetous Wolves ; you relie on your Schoole-Art [ or University Learning and Schollership ] : O that avayleth nothing in the presence of God : the Holy Ghost speaketh not from that , he will not be bound up ; if you will be Pastours , then you must hold out in the Temptation : and put on the Garment of the Lamb in your heart , you must not take the wooll of the sheepe onely from them : but you must give them the food of the Holy Ghost in true Love , and be practisers of it your selves ; c But how will you give it , if you be in the Wildernesse still , and have chosen the Kingdome of this world to your selves in the Last Temptation . What shall be said of you ? Is not the Anger broke out and burning ? carry fuell to it : for Babell is on fire , the d water is dried up : or what have I to doe with thee , that I must write thus . 3. Wee have shewed in few words the Incarnation and Birth of Jesus Christ the Sonne of God , and yet wee are so very earthly , and cannot apprehend it : but are continually asking where is Christ with his body ? where shall wee seek for him ? and therefore our soule longeth to write of his Omni-presence , and that notwithstanding all the raging and fury of the Devill , and of Antichrist . 4. Wee having cleerly described , how God , out of his love and mercifulnesse , of Grace , hath turned his beloved heart to us againe , and how he hath opened the Gate to the Kingdome of Heaven for our soules ; therefore now wee are further to consider of the Body of Christ ; for reason saith continually : the body of Christ is gone up into Heaven , he is farre from us , wee must erect a e Kingdome , that wee may serve him in his absence , as Jeroboam did with the Calves ; and so that Kingdome is rightly called Babell . 5. Doest thou boast thy selfe to be a Christian , why doest thou not then beleeve his Word ? when he said ; He would be with us to the end of the world . and said moreover , He would give us his body for meate , and his bloud for drinke : Also his body is meate indeed , and his bloud is drink indeed : What doe you understand by this , an absent [ Christ ] O thou poore sick Adam : Wherefore art thou gone againe out of Paradise ? Hath not Christ brought thee in againe , wherefore then didst thou not stay there ? Doest thou not see , that the Apostles of Christ and their Successours ( who dwelt in the Paradise of Christ with their soules ) and did great Wonders ? Wherefore art thou againe entered into the Spirit of this World ? Doest thou suppose that thou shalt finde the Paradise with thy Reason in thy Art ? Doest thou not think it hath another Principle ; and that thou shalt not finde it , except thou beest borne anew ? 6. Thou sayest , Christ is ascended into Heaven , how then can he be in this world ? and when thou reachest farthest , thou thinkest that he is present onely with his holy Spirit , here in his Testaments , and that the Testaments are onely f signes of his Merits . What sayest thou then of thy New Man ? When indeed the soule is fed with the Holy Ghost ; What [ food ] hath thy new Man then ? g for each life feedeth upon its Mother . 7. Now if the Soule eateth of the cleere Deity , what [ food ] hath the body then ? For thou knowest that the soule and the body are not one and the same thing : it is indeed a [ very ] h body : but the soule is a Spirit , and must have spirituall food , and the body must have bodily food . Or wilt thou give the new Man earthly food ? If thou meanest so , thou art yet farre from the Kingdome of God. The heavenly body of Christ did eate no earthly food , but the outward body onely did eate that ? Is not Christs body now in the i holy Ternary , and eateth Paradisicall food ? Wherefore then shall not our new Man doe so ? did he not eate heavenly food forty dayes in the Wildernesse , and alwayes afterwards ? and did he not tell his Disciples at Jacobs Well ; I have meate to eate that yee know not of : and further ; It is my meate to doe the will of my Father which is in Heaven ? Is the will of God his food , why then is it not ours , if we live in him ? Hath not the Deity of Christ put on the Kingdome of Heaven for a Body ? is not the pure Element ( wherein the Deity dwelleth ) his body ? 8. But reason saith , the Body of Christ is but in one place , how can he then be every where ? He is indeed a Creature and a Creature cannot be in all places at once . Hearken beloved Reason , when the Word became Man in the body of Mary , was he not at that time also alost above the Starres ? When he was at Nazareth , was he not then also at Jerusalem , and every where in all the Thrones [ of Heaven ] ? Or doest thou suppose , when God became Man , that he was shut up and consined within the Humanity , and was not every where ? Doest thou suppose , that the Deity ( in Christs becoming Man ) divided it selfe ? O no : he never went from his place , that cannot be . 9. And now he is become Man , therefore his humanity is every where , wheresoever his Deity was ; for thou canst not say , that there is any place in Heaven or in this world , where God is not ; now wheresoever the Father is , there also is his heart in him , and there also is the Holy Ghost . Now his Heart is become Man , and in the Humanity of Christ ; and therefore if you will think , that the body of Christ is far of in Heaven , yet you must also say , that the Heart of God is in him : and now ( when you say that God the Father is here present ) will you say , that the heart in him is not here present with him ? Or wilt thou divide the Heart of God , and wilt onely make it , that there is but a spark of it in the body of Christ , and that the rest of it is every where all over ? What doe you doe ? Desist , and I will truly and exactly shew you the true Ground . 10. Behold God the Father is every where , and his k Heart and Light is every where in the Father ; for it is alwayes from Eternity begotten every where of the Father , and his birth hath neither beginning nor end , he is even at this very day continually generated of the Father ; and then also when he was in the body of Mary , yet he stood then in the Fathers Birth , and was continually begotten of the Father , and the Holy Ghost proceeded continually from Eternity , from the Father through his l Heart : for the whole m Generation of the Deity is no otherwise , neither can it be otherwise . 11. Now the Father is greater than all , and the Sonne in him is greater than all , and his n Mercifulnesse is also greater than all : and the [ one pure ] Element consisteth in his n Mercifulnesse , and is as great as God : onely , it is generated of God , and is substantiall , and it is under [ or inferiour to ] God , and so therein is the Ternarius sanctus , with the wisdome of God in the Wonders ; for all Wonders are manifested therein , and that is the heavenly body of Christ , with our ( here assumed ) soule in it , and the whole fulnesse of the Deity is in the Centre therein ; and thus the soule is environed with the Deity , and eateth of God , for it is Spirit ; thus my beloved soule , if thou art regenerated in Christ , then thou puttest on the body of Christ , [ which is ] out of the holy Element , and that giveth thy new body food & drink : and the Spirit of this world in the 4 Elements giveth our old Earthly [ Body , Earthly meate and drink that is Earthly and Elementary ] . 12. Thus understand and know this precious depth ; as Christ-made a Covenant with us , in the Garden of Eden , that he ( as above mentioned ) would thus become Man , so also after he had laid off that which was Earthly , he made a Covenant with us , and hath appointed his body for food , and his bloud for drink : and the Water of the Eternall Life ( in the Originality of the Deity ) for a holy Baptisme , and commanded , that wee should use it till he cometh againe . 13. Now thou wilt say , what did Christ give to his Disciples in his Last Supper , when he sat with them at Table ? Behold , the Deity is not comprehensible [ or circumscriptive ] , and the holy Body of Christ is also not measurable ( it is creaturely indeed , but not measurable : ) he gave them his holy heavenly Body , and his holy heavenly bloud , for food and for drink , as his own words import ; doest thou say , how can that be ? Then tell mee , how it can be that the holy Element hath put on this world , and hath another Principle in the body of this world ; that holy Element is the heavenly body of Christ . Thus he gave them outward bread and outward wine in the kingdome of this world , and therewith his holy heavenly body in the Second Principle ; which comprizeth the outward , and likewise his heavenly bloud , wherein the heavenly Tincture , and the holy life consisteth . 14. Now saith reason ; That was another body , in another bloud , and not his own creaturely body ; prethee reason tell me , how can it be another body , indeed it is in another Principle , but of no other Creature : Did not Christ say ; I am not of this world ; and yet he was really according to the outward man of this world : or doest thou understand it onely of his Deity ? What becomes then of his eternall humanity , according to which he was a King of the promise upon the Throne of David ? If the promise had been able to ransome us ; then the worke need not have followed : and Moses likewise had been able to have brought the people of Israel into the true promised Land ; which verily Joshua ( who was a type of this Christ ) could not doe ; but he brought them only into the Land of the Heathen , where there was continually warre and strife ; and was onely a valley of misery . 15. But o this Christ fitteth upon the Throne of David , upon the Throne of the Promise : like as David was an outward King , and in his spirit a Prophet before God ; and so sat outwardly as a Champion in the world , and inwardly as a p Priest before God ; who prophesied of this Christ that he should come ; and commanded all doores to be set open ; and all Gates to be lift up on high , that this King of glory might enter in . Thus he speaketh not onely of his Deity , from which he prophesied ( for that was however with him , and in the Power and knowledge of the same he spake ) but he prophesied of his Eternall humanity ; for that was not a King , who onely sat there in the Spirit ; wee could neither see him , nor converse with him ; but that is a King who sitteth in the humanity . 16. Now this King was promised of God ; that he should possesse the Gates of his Enemies ; and should lead his enemies captive ; and the Devils are these enemies Now how doest thou conceive ; that when this Creature bound the Devils at Jerusalem , and as a confined creature that did reach no further , did lead them captive ; who then did binde them at Rome ? thou sayst ; his Deity ; O no! that was not its office ; the Devils are however in the Fathers most internall roote ; in his Anger ; A Creature must onely do it , who was so great as could be every where with the Devils . 17. Therefore must Christ in his Temptation overcome the Kingdome of the Anger , and this externe birth ; and by his Entrance into death , he brake the head of the Serpent : viz. the Devill and all Devils ; and tooke them captive . Thou must understand it thus ; That the inward Element ( which comprizeth the whole body of this world ) became Christs Eternall body ; for the whole Deity in the Word and Heart of God , entred thereinto ; and q espoused it selfe to remaine therein to all Eternity ; and this same Deity became a creature , even such a creature , as can be every where , as the Deity it selfe ; and this same creature hath captivated all Devils in the Kingdome of this world ; And all men who with their minde draw neere to this Christ , and desire him in right Earnest , they are drawne by the Spirit of the Father , ( viz. of the cleare and pure Deity ) into the humanity of Christ ; that is , into the Pure Element * before the Trinity . And if they continue stedfast , and do not againe depart from God into the Desire of the Devill ; then the precious Pearle , viz. the light of God is sowne in their soule , which [ light ] attracteth to it selfe the precious body of Jesus Christ , with Paradise , and the Kingdome of Heaven ; And thus the right new Man ( Christus ) groweth on the soul in the heavenly Virgin of Gods Wisdome ; in the holy Ternary ; in the Kingdome of Heaven . And thus such a man is according to the new Man in Heaven in the body of Jesus Christ ; and as to the old earthly Man , which hangeth unto the holy [ Man ] he is in this world in the house of sin , and the Deity acteth the new humanity , and the Spirit of this world the old , untill he puts him off in death ; for he is a man in Heaven ; borne in the r mercy of God in the body of Jesus Christ . 18. I set you a deep confideration : behold ; how the Angelicall Thrones and Principalities ſ were in the beginning beheld , [ apprehended or aspected ] by the Wisdome of God ; which Aspect [ manifestation or idea ] the Fiat took to Create ; And in the Angelicall Throne the infinite multiplicity , according to the Eternall Wisdome in the Wonders of God : All which was so created in the Fiat of God , according to all the Essences of the Eternall t Limbus of God ; So that all Angels , in every Throne , did give their will unto the Angelicall Throne or Arch Angel ; as it is sufficiently to be knowne by the fall of Lucifer ; and also may be discerned in the Regions of the Kingly Governments of this world ; if the Devill did not so destroy the right u union ; as is very clearely to be seen . Thus likewise ( understand us I prethee thou very precious and noble minde ) this second surpassing , excellent Creation is in the Fiat ; When God saw and took notice of our miserable Fall ; he did illustrate [ or manifest ] himselfe by the holy Eternall Virgin of his Wisdome in the Eternall Wonders ; in x mercy which alwayes floweth out of his heart ; and did comprehend with his speculation [ or manifestation ] the Throne ; and did further illustrate himselfe in the Throne into many millions without number ; and established his Covenant with his Oath therein ; with his precious Promise of the Womans Seed . 19. Thus my very precious minde , apprehend it aright ; This same Throne was made in Time ( when as the Time of his Covenant was revealed ) an Angelicall Principality in the mercy of God ; in the holy Pure Element , in the Sacred Ternary , that is , in the holy Earth , wherein the Deity is substantially knowne ; so that the whole Mercy of God ( which is unmeasurable , and every where in the Sacred Ternary ; which is likewise so great in the holy Element , that comprizeth Heaven and this world ) became a Man ; that is , a substantiall Similitude of the Spirit of the Trinity , in which ( likenesse ) the Trinity dwelleth with compleat fulnesse ; and in this great Angelicall Throne and Principality stood in the beginning and from Eternity the Aspect in the infinite multiplicity proceeding from all the Essences in the Limbus of the Father ; and became truely illustrate [ or manifest ] in the Time of the Promise . 20. Thus now even unto this very day all things are yet in the Fiat ( or creating ) , and the Creation hath no end untill the judgement of God , where that which hath growne on the holy Tree , shall be separated from the unholy Thistles and Thornes ; and wee men are these innumerable aspects ( or idea's ) in the Fiat of the great Princely Throne , and we , who are holy ; shall be created in the body of this Prince in God ; but we that degenerate ( or perish ) shall be cast out as naughty y apples unto the swine of the Devill . 21. Thus we were foreseen [ or elected ] in Christ Jesus before the foundations of the world were laid ; that we should be his Angels and Servants in his high Princely Throne , in the body of his Element , in which his Spirit ; viz. the holy Trinity will dwell . 22. This I would clearly demonstrate unto thee z in the Kingdome of this world , yea in all things ; thou shalt not be able to name any thing out of which I will not demonstrate it unto thee , if God gave us leave ; but seeing it will here take up too much roome , I will write a booke by it selfe of it ; if the Lord permit . 23. Therefore my beloved soule , be lively , and see what thy noble Bridegroom hath left thee in his Testaments for a Legacy ; as namely , in the Baptisme , the water of his Covenant , flowing from his holy Originall body , whereas we in this world ; viz. in the externe birth of his body , do acknowledge foure things ; namely , fire , aire , water , and earth ; wherein our earthly body consisteth . So likewise in the heavenly body there are foure such things : The fire is the enkindling of the divine desire , The water is that which the fire desireth , whence it becomes meeke , and a light ; The aire is the joyfull spirit which bloweth up the fire ; and maketh in the water the motion ; And the earth is the true Essence which is borne in the Three ( Elements ) and is rightly called Ternarius Sanctus [ the Sacred Ternary ] in which the Tincture is brought forth in the light of the meeknesse ; and therein also is borne the holy bloud out of the water ; being an oyle of the water , in which the light shineth , and the spirit of life consisteth . 24. Understand it thus , that water , is the water of the Eternall Life in the a Limbus of God in the Holy Ternary : and that is the water which baptizeth the soule , when wee keepe the b use of his Testament ; for the soule in his Covenant is dipped and washed in that water , and it is rightly the Bath [ or Laver ] of Regeneration ; for by its dipping in the Holy Water , it is received and quickned by the holy Water , and cometh ( in the Covenant of Christ ) into the soule of Christ : indeed not fully into his soule , but into his body , and becometh the Brother of the soule of Christ ; for Christs soule is a Creature , ( as our soules are , ) and is in the body of the Mercifulnesse in the Trinity , being surrounded therewith , and hath the same in it for food and strength [ or refreshment ] . So also our soules in the Covenant , if they be faithfull , and continue in God , they are the brethren of Christs soule . 25. For Christ hath taken this Pledge ( viz. our soule ) from us Men , in Mary : at which wee rejoyce in Eternity , that the soule of Christ is our Brother , and the Body of Christ , our Body , in the New Man. And should I not rejoyce that my soule is in the body of Christ , and that the soule of Christ is my brother , and that the Holy Trinity is the foode and vertue [ or strength ] of my soule ? Who can judge mee , lay hold of mee , and c destroy mee , when I am ( in my true Man ) in God ? When as I am Immortall in my new Man ; wherefore should I be much afraid in the Earthly Man , which belongeth to the Earth ? Let every thing take its own , and then my soule will be d freed from the e Driver . 26. Or , what shall I say ? Must I not in this Body ( which I here in the Earthlinesse carry about mee ) through the New Man , reveale the Wonders of God , that so his Wonders might be manifested ? I speake not onely concerning my selfe , but concerning all Men , good and bad : every one must manifest the Great Wonders ( wherein he standeth ) in f his Kingdome , whether it be in Love or Anger , ( after the breaking [ or dissolution ] of this world ) it must all stand in the Figure : For at present this world standeth in the Creating , and in the g Sowing , and is like a field which beareth fruit . 27. Thus wee every one of us labour and finish our dayes-worke , every one in his own field , and in the Harvest every one shall stand h by his Labour : and enjoy his fruit which he hath sowen ; therefore my hand shall not be weary of i digging , this wee speake seriously , according to its high worth in the Wonders of God , knowne in the Counsell of the k Noble Virgin. Of the l use of the highly Precious Testaments of Christ the Sonne of God. 28. Christ began the use of the Baptisme , by John , who was his forerunner ; and John was borne into this world before Christ , which hath its signification , therefore open thy eyes . As the water is in the Originality , and a cause and beginning of the life , and [ then ] in the water ( by the Tincture ) the m Sulphur is first generated , wherein the life becometh stirring , and the n Tincture generateth againe the Sulphur and the water , wherein afterwards the bloud in the Tincture cometh to be ; And thus now as the beginning of the life is , so must also the o Order in the Regeneration be , that the poore soule first receive the water of Eternall Life , and be Baptized therein : and then God giveth it the Graine of Mustard-seed of the Pearle , that so , if it receive the same , it may become a new fruit , in God. 29. And therefore he sent his p Angel hither before him , that he should baptize with the water of the Eternall Life : for so q can the Eternall Body ( into which the soule must enter , and in its Tincture , in its bloud , be new borne againe , ) be translated into the body of Christ ; to describe which , a great space is requisite . But I will finish here briefly , and mention it more in another Booke : and now wee will handle the matter of the use [ or Celebration ] : for it is very hard to be apprehended by the simple . And therefore wee will deale with him after a childish manner , to try whether he may come to see , and finde the Pearle , for all shall not finde what wee in the Love of God have found : though indeed wee could earnestly wish that all might have it : yet there is a great matter between it ; viz. the r swelled puft up Kingdome of this world , and the Devill , will set themselves against it , as raging Dogs , but the smell of the Lilly will make ſ him faint : and so now wee will speake as a childe . 30. The t Minister ( in a Brotherly Christian office ) of the Covenant and Testament of Christ , taketh water , and ( upon the Commandement of Christ in his Covenant and Testament ) sprinkleth [ or powreth ] it upon the Head of the Infant , in the name of the Covenant , and in the name of the Holy Trinity ( of the Father , of the Sonne , and of the Holy Ghost ) : this was the Command of Christ , and therewith , he hath set up his Covenant with us , and it is a Testament which he afterwards confirmed with his Death , and wee must doe it also , and not leave it undone : it is not in the u liberty of a Christians will to doe it , or leave it undone ; but if he will be a Christian , he must doe it , or else he contemneth his Testament , and will not come to him . 31. For the Testatour standeth in the Covenant , and saith , Come , and whosoever doth not desire to Come , goeth not in to him . Therefore it lyeth not in our high knowledge : for he standeth in his Covenant : and the childe that is newly Borne is as acceptable to him , as an old sinfull Man that repenteth and steppeth into his Covenant . For it lay not in us that he became Man , and received us into his Love , but it lay in his Love , in his x Mercy ; for wee knew nothing of him , nor did we know whether wee could be helped or no : but he alone chose us , and came to us out of Grace , y in our Humanity , and took pitty on us : and so also the Covenant of his Promise was a Covenant of Grace , and not out of our foreknowing or merit . And therefore whosoever teacheth otherwise , is in Babell , and confoundeth the Covenant of Christ . 32. For Christ said also , Let little Children come to mee , for to such belongeth the Kingdome of God. Say not , What doth Baptisme availe a childe , which understandeth it not ? The matter lyeth not in our understanding , wee are altogether ignorant concerning the Kingdome of God. If the childe be a bud , growen in thy Tree , and that thou standest in the Covenant ; wherefore bringest thou not also thy bud z into the Covenant ? Thy Faith is its Faith , and thy confidence towards God in the Covenant , is its confidence . It is indeed thy a Essences , and generated from thy soule . And thou art to know , according to its exceeding worth , if thou art a true Christian , in the Covenant of Jesus Christ that thy childe also , ( in the kindling of its life , ) pisseth into the Covenant of Christ ; and though it should die in the Mothers womb , it would be found in the Covenant of Christ . For the Deity standeth in the Centre of the Light of Life : and so now if the Tree stand in the Covenant , then the Branch may well doe so . 33. But thou must not omit Baptisme for all that : for when the childe is borne into the world , then it is severed from its Tree , and is in this world , and then it selfe must passe into the Covenant : and thou must with thy Faith present it : and with thy Prayer give it to God. in his Covenant ; there needeth no b pomp about it , that doth dishonour the Covenant : c it is an earnest thing 34. The●e are three Witnesses to this Covenant , the one is called God the Father , the other God the Sonne , and the third , is God the Holy Ghost ; these are the work masters who doe the office , they Baptise [ or Administer Baptisme ] . But if thou filthy trimmed whore , now comest thus stately , and bringest the poore soule to the Covenant of Christ , and doest but stand there in pomp and bravery , and understandest very nothing of the Baptisme , and doest not put up the least Prayer to God , what thinkest thou ? how doest thou stand in this Covenant before the Holy Trinity ? even like a swine before a looking Glasse . 35. Or shall I be filent ? I must speake , for I see it ; doe what thou wilt , this is the Truth : thou carriest a new washed soule from the Baptisme , but thou art a filthy swine , even in the Kingdome of all the Devils . But the d Laver of Regeneration , ( if thou art a Beast , and farre from the Kingdome of God ) lieth not in thee , but it lieth in the Covenant of Christ . 36. But this I say , according to my knowledge , ( and not out of any command ) that if the Parents be wicked , and indeed in the Kingdome of the Devill , and that they have thus begotten their fruit out of their false [ or evill ] Essences ( in which [ Patents ] there is no Faith , but onely a false hypocrisie , and yet will e in an Apish mockery be counted Christians ; and as the Devill oftentimes changeth himselfe into the likenesse of an Angel , so they also send their children with the like trimmed false Angels before the Covenant of Christ ) such doings is very dangerous , which also instantly sheweth it selfe ( in the growing of the Tree ) , indeed the Covenant continueth still , but there must be earnestnesse in avoyding of the Devill : It may be that very many are Baptized in the Anger of God ; because they doe but contemne the Covenant , and many times wicked drunken Priests use it , who even stick in Hell fire over head and eares , and therefore the Covenant of Grace standeth as a Testimony against the f Congregations of the wicked . And that which they see and know ( and doe not performe it with earnest sincerity ) that shall judge and condemne them . 37. Now saith Reason , how is the Baptisme then ? I perceive nothing but water , and words ? I answer : Hearken beloved Reason , thy outward body is in this world onely ; and therefore outward water is requisite . But as the hidden Man Christ , with his pure Element , holdeth the Out-Birth of this world ( viz. the foure Elements , wherein our body confisteth ) and as all is his ; so he holdeth also the outward water , and baptizeth with the Inward water of his Element , with the water of the Eternall Life , [ coming ] out of his holy Body . For the Holy Ghost in the Covenant baptizeth with the Inward water , and the Minister baptizeth with the outward ; the outward [ Man ] receiveth the Earthly Elementary water , and the soule [ receiveth ] the water of the washing in the Regeneration . 38. The soule is washed in the Holy water , and the Word is presented to it , and the soule standeth in the Covenant . And now it may reach after the Pearle , although the soule be tied backward in the Kingdome of this world , yet it standeth in the Covenant for all that . And if , in the unfeigned Faith of the Parents , of the Priest , and of the standers by , it be thus washed in the Liver of Regeneration , and so passe into the Covenant , then the Devill may not touch it , till [ the time ] that it g understandeth what evill , and good is , and entreth into one of them , in a free will. 39. And now if it enter into the h Evill of this world , and suffer it selfe to be drawne by the Devill then it goeth away out of the Covenant , and forsaketh God and the Kingdome of Heaven ; and there then the Noble virgin of God , standeth in the Centre of the Light of Life ( which instantly in the entring of the Light of Life , yeelded her selfe into the Centre of the Light of Life , as a Conductour and loving Companion to the soule ) and warneth the soule of the ungodly wayes , that it should turne , and step into the Covenant againe . But if it doe not , and that it continue in the Kingdome of the Devill , then shee continueth standing in the Centre of the Holy Paradise : and shee is a Virgin of her selfe , but the soule hath afflicted her , and so they are parted : except the soule returne againe , and then it will be received againe by its virgin , with great honour and joy . 40. And therefore it is that Christ made two Testaments , the one in the Water of the Eternall Life , and the other in his Body and Bloud ; that ( whensoever the poore soule should be defiled againe by the Devill ) it might yet in the other , enter into the Body of Christ againe ; and if it turne with sorrow for its finnes , and putteth its trust in the mercy of God againe , then it steppeth againe into the first Covenant , and then it may come to the other Testament , and draw neere to God , and then it will be received againe with joy ; as Christ saith ; That there is more joy in Heaven ( for one poore sinner that repenteth , ) than for ninety and nine righteous that need no Repentance . 41. Then saith Reason : I can see nothing but Bread and Wine ; and Christ also gave his Disciples but Bread and Wine . I answer : As the Baptisme outwardly is outward water , and the Inward is the water of the Eternall Life , and the Holy Trinity Baptizeth ; as may be seene in Jordan , that three Persons appeared ; the Sonne of God , in the water ; the Father , in the voice of the words ; and the Holy Ghost over the water , moving upon the Head of Christ ; and so all Three Persons in the Deity Baptized this Man Christ ; And thus it is also in the Supper . 42. The outward is [ Earthly ] Bread and Wine , as thy outward Man also is Earthly ; and the Inward ( in his Testament , is his Body and Bloud , and that thy Inward Man receiveth : understand it right : the soule receiveth the Deity , for i it is Spirit : and thy [ Inward ] New Man receiveth Christs reall Body and Bloud ; not like a thought in the Faith , although Faith must be , but in substance ; incomprehensible to the outward Man. 43. Not that the Holy is changed into the Outward , that thou shouldest say ( of the Bread which thou eatest with the outward Mouth , and also the Wine ) that the outward , is the flesh and bloud of Christ : no but it is the k Chist , and yet it cannot be comprehended or inclosed by the k Chist , as this world cannot comprehend the Body of Christ in the holy Element , or as our outward Body cannot comprehend the inward new [ Body ] of the soule . Also the first Supper of Christ , teacheth you this , when Christ sate with them at Table , and gave them his holy hidden body and bloud to eate and drink ( after l a peculiar manner ) under Bread and Wine . 44. For thou canst not say ( when thou doest handle the blessed Bread ) here I hold the body of Christ in my hand , I can feele and taste it : no my friend : the outward is earthly Bread , from the outward Element : and the Incomprehensible in the holy Element , is the Body of Christ , which ( in this his Covenant and Testament ) is offered to thee under the outward Bread , and that [ Body ] thy new Man receiveth : and the Old [ Man receiveth ] the Bread ; and so it is with the Wine . 45. Make mee no absence of the Body and Bloud of Christ , the soule needeth not run farre for it : and besides , the body of Christ in his bloud ( in this Testament ) is not the food of the soule ; but the meere Deity is the food of the soule : and the Body of Christ , is the food of the New Man , which the soule hath put on from the Body of Jesus Christ : the body and the bloud of Jesus Christ feedeth the new Man : and if the new Man abideth faithfull in the body of Jesus Christ , then the Noble Pearle of the m Light of God , is given to him , so that he can see the Noble Virgin of the Wisdome of God : and that Virgin taketh the Pearle into her bosom , and goeth continually with the soule into the new Body , and warneth the soule of the false [ or evill ] way . But what manner of Pearle this is , I would that all men might know it . But how much it is knowne , is plaine before our eyes : It is brighter than the splendour of the Sunne , and of more worth than the whole world , but how cleare soever it is , yet it is also secret . 46. Now then Reason asketh , What doth the wicked receive which is unregenerated ? I answer : Hearken my beloved Reason , what Saint Paul saith ; because he distinguisheth not the body of Christ , therefore he receiveth it to his own Judgement : As the Prophet saith ; They draw neere to mee with their libs , but then hearts are farre from mee ; and as is before-mentioned , whosoever goeth away from God , entreth into his wrath . 47. How wilt thou receive the holy Body in the Love , if thou art a Devill ? Hath not the Devill also been an Angel , wherefore went he away from God ? if thy old Man ( [ captivated ] in the wrath ) be onely on thy soule , and no new [ Man , ] then thy soule receiveth the wrath of God , and thy old Man receiveth the Elementary Bread and Wine ; the Noble Pearle is not cast before swine ; indeed the Testament is there , and the n Testatour inviteth thee to it , but thou makest a mockery of it : he would fame helpe thee , and thou wilt not . 48. I say not that thou receivest the wrath of God in the Bread and in the Wine , but in thy false confidence : thou art with thy body and soule in the anger , and wilt not goe out from it : wherefore then doest thou approach often to the Covenant of God , seeing thou art captivated of the Devill ? Doest thou thinke that o he will adorne thy hypocrisie , and will hang his Pearle on thee ? Thou art a Wolfe , and how lest with the Dogs : thy mouth prayeth , and thy soule is p abominably wicked [ and naught ] , when it goeth from the Testament of Christ , it entreth into the stall of Robbery againe , and is a Murtherer : it howleth with the Dogs : it is a perfidious whore : when it goeth away from the Covenant , it steppeth into whorish corners , into the denne of Theeves : and there they stand , and pretend Great Holinesse : O , this day is a holy Day to mee , I must not sinne ? and yet they think , to morrow , or next day , they will goe thither againe . 49. O thou Knave , if thou bringest not another Man than so , to it , stay away from the Testament of Christ : thou art but a Murtherer , and doest scandalize thy neighbour , so long as thou art in such a way ; thy Prayer is false , it commeth not from the bottom of the Heart : thy Heart desireth onely the pleasure of this world , and the q Driver receiveth thy Prayer , he is thy God : therefore consider what thou doest . 50. O Babell , wee have a great deale to say to thee , but not here : thou shalt once be talked withall , in the Anger , at which the Elements shall shake and tremble , goe forth ( it is high time ) that the Anger may be allayed . CHAP. XXIV . Of true Repentance : How the Poore Sinner may come to God againe in his Covenant , and how be may be released of his Sinnes . The Gate of the Justification of a Poore Sinner before God. A Cleere Looking Glasse . 1. MY beloved Reader , wee tell thee this , that all things from the Originall of the Essence of all Essences ( every thing from its Originality ) hath its driving [ or impulsion ] in its own forme : and it alwayes maketh that very thing , with which the Spirit is impregnated : the body must alwayes labour in that wherein the Spirit is kindled . When I consider and think , why I write thus [ many wonders ] : and leave them not for other sharper wits ; I finde that my Spirit is kindled in this matter , whereof I write : for there is a living running fire of these things in my Spirit ; and thereupon ( let mee purpose what I will ) yet this thing continually moveth and swimmeth on the top , and so I am captivated therewith in my Spirit : and it is laid upon mee as a work which I must exercise . Therefore seeing it is my work that my Spirit driveth , I will write it downe for a Memoriall , in such a manner , as I know it in my Spirit , and a in such a manner as I attained to it , and I will set downe no b strange thing , which my selfe have not tried [ and knowne ] , that I be not found c a liar concerning my selfe before God. 2. Now then if there be any that have a desire to follow mee , and would faine have this knowledge , whereof I write , I advise him that he follow mee in this following Table [ Patterne or way ] ( not presently with the Penne , but with the Labour of the Minde , ) and then he shall finde , how I could come to write thus ; whereas I was not taught from the Schooles of this world , but onely a little of this mean hand-writing , as may be seene here . 3. But now seeing I have in hand the Articles of Repentance , therefore I certifie the Reader , that in my Earnestnesse , this Pen was given mee , which the Hunter would have broken : with whom I began an earnest storme , in so much that he had cast mee downe to the ground under his feete : but the breath of God helped mee up , so that I stand up , and have the first Pen in my minde still , wherewith I will write further , though the Devill for malice should storme Hell. 4. Therefore now if wee will speake of this most serious Article , wee must goe from Jerusalem to Jeruho , and see how wee lie among Murtherers , who have so wounded us , and beaten us , that wee are halfe dead , and wee must looke about us for the Samaritan with his Beast , that he may dresse our wounds , and bring us into his Inne . O how lamentable and miserable it is , that wee are so beaten by the murtherer ( the Devill ) that wee are halfe de●d , and yet feele our smart no more . O if the Physician would come , and dresse our wounds , that our soule might revive and live , how should wee rejoyce : thus speaketh the desire , and hath such longing hearty w●shes ; and although the Physician is present , yet the minde can no where apprehend him , because it is so very much wounded , and lieth halfe dead . 5. My deare Minde , thou supposest thou art very sound but thou art so beaten , that thou feelest thy disease no more ; art thou not very neere unto Death , how then canst thou account thy selfe to be sound ? O my deare Soule , boast not of thy soundnesse , thou liest fettered in heavy Bonds , yea in a very dark Dungeon : thou swimmest in a deepe water , which riseth up to thy very lips , and thou must continually expect Death ; Besides , the d Hunter is behinde thee with a great company of thy worst Enemies , whereby he draweth thee continually downe by his chaines into the horrible Deepe , into the Abysse of Hell , and his crew thrust thee on behinde thee , and run upon thee on all sides , yelling and hunting , as if they had the Hinde they hunt after . 6. Then saith Reason , wherefore doe they so ? O my deare Soule , they have great cause for it : behold , thou hast been their Hinde , and thou art broken out of their e Garden , besides thou art so strong , that thou hast broken downe the Hedge of their Garden , and hast taken possession of their dwelling : besides , thou hast made their meate as bitter as Gall , that they cannot eate it : thou hast broken their Throne with thy Hornes , and hast brought a strong f hoast into their Garden , and thou hast used a strange power , to drive them out of their Garden ; and though they have thee in their Fetters , yet thou opposest them as if thou wouldest destroy their kingdome : thou breakest their coards in pieces , and breakest their Bands , and thou art a continuall stormer of their Kingdome , thou art their worst Enemy , and they thine ; and if thou wert but gone out of their Garden , they would be contented , but thou being in it still , the strife continueth , and hath no end , till the Ancient [ of dayes ] cometh , who will part you asunder . 7. Or doest thou suppose , that wee are madde that wee write thus ? if wee did not see and know it , wee should then be silent . Or canst thou not once know the thorny Bath , wherein thou swimmest ? Doest thou still say , thou art in the Garden of Roses ? If thou thinkest thou art there , see well whether thou art not in the Devils Pasture , and art his most beloved Hinde , which he fatneth to the slaughter , for his food . 8. I tell thee for certain , and it is in earnest ; when I was at g Jericho , there my beloved companion opened my eyes for mee , that I saw : and behold , a great Generation of Men and multitudes of People and Nations were together , one part were like Beasts , and one part like Men , and there was strife between them : and beneath there was the Abysse of Hell , and the Beasts saw not that , but the Men were afraid and would be gone : to which the Devill would not consent , because his Garden had no doores [ open ] : but they h brake open his Garden : and so he must watch at the Doore that they doe not run away from him ; but the Beasts , ( which were Men also ) they did eare of his food , and drank of his drink , and he did nothing to them , because he fatned them for his slaughter , and there was a continuall Emnity between the right Men , and the Beastiall Men. 9. Or doest thou suppose this is not true ; which my beloved companion hath shewed mee ; when he opened my eyes , that I saw ? then come , and goe with mee to Jerusalem , wee will goe together along the way to Jericho , and see it well enough ; and by the way is this Garden , wherein the Devill , with this great Generation , dwelleth : wee will shew thee great Wonders , thou shalt see and know all that which wee mentioned above , if thou art but a Man , and not the Devils fatted Beast . 10. Behold , wee understand by Jerusalem , the Paradise ; and by the way to Jericho , the going forth out of Paradise into this world , where then the world captivated us in her Garden , where continually the great Sea of misery is , wherein our soule swimmeth : Also the Devill is therein , who hath bound us with the chaines of the Anger of God , and he leadeth the poore soule captive , ( in the dark Garden of flesh and bloud , ) into his fierce Garden of Anger ; where the new-borne soules continually break out of his Garden , and break his Hellish kingdome in pieces : also they have taken possession of his i Royall Throne , where he was an Angel , and with their Hornes ( which are the Spirit of God ) have broken in pieces his hellish Kingdome which he set up ; also they oppose him with their storme out of Hell into Heaven , and assault his Kingdome : but he holdeth the poore soule captive with the chaines of the Anger , in this evill flesh and bloud : and continually setteth on the crew of the wicked , that they seduce it , and k baptize it in the Anger of God up to the very lips ; and there the poore soule standeth up to the neck , in the Sea of misery , ready to be drowned : and there the Devill thrusteth it downe with the vices and sinnes of the body , and would drowne the poore soule in the Anger of God in the Abysse of Hell. 11. All malicious captived Men ( whom he hath captivated ) are his hounds , which hunt the poore soule , with haughtinesse , bravery , covetousnesse , unchastity , anger , cursing , and wrongfull oppression , so that the poore soule is infected with these things , and is very often set upon the Devils Horse , as one of the [ Devils ] Captives , and then the Devill will ride with it into Hell into the Anger of God. O how often doth he rob the poore soule of her faire Garment ( of the knowledge of God ) how doth he rend away the Word of God from their eares and hearts , as Christ saith cleerely ! Now if it will not doe as he will , and that it break out of his Garden ; then he casteth his durt and filth upon it : and then he stirreth up all his Bloud-hounds , they must bawle at it , and cast meere disgrace upon it ; and then it standeth as an Owle among the Birds , who one and other will have a fling and a pluck at it : and so it is also with the poore soule , which steppeth through earnest Repentaoce ( out of the Devils net , ) into the New Regeneration . 12. On the contrary , those others ( who feed upon the weeds of the Devill , in vices and sinnes ) are in peace ; for he fastneth them in the Anger of God ; and they are his Bloud hounds wherewith he hunteth the Hinde , the poore soule , which would escape and storme his Hellish Kingdome . The Devill would be well contented , though some soules should escape ( though he had rather increase than weaken his Kingdome ) but that his Kingdome would be broken by it , which he cannot like . 13. For as he goeth a hunting in his Kingdome , and catcheth the poore soules which way soever he can , and layeth waite for them by his servants , with all manner of vice and wickednesse , and so continually setteth such looking glasses before the soule , that it should behold it selfe , in its own wickednesse : and tickleth it also with faire promises of greac honour , power , and Authority , he setteth the poore despised sort before the soule , and saith ; Wilt thou onely be the foole of the world , come along with mee , I will give thee the Kingdome of this world for a possession , as he said to Christ ; so in like manner , when the soule hath put on the Kingdome of Heaven and yet sticketh in the dark valley in flesh and bloud , and seeth the Devils l murthering of its brethren and sisters , then it cometh to be armed of God to fight against the Devill , and to discover his m burrow : for the love to its neighbour constraineth it to doe so , because it would help to encrease the Kingdome of Heaven : therefore it teacheth and reproveth thus , it warneth against sinne , and teacheth the way to the Kingdome of Heaven ; which indeed the Beastiall Body doth not understand , it goeth away , like the rude Asse : and thinketh with the Starry and Elementary Minde , as followeth . 14. O! what mischiefe I doe to my selfe , in making my selfe the foole of the world : what doe I get by it , but scorne and disgace ; I am not sure of my life thereby I bereave me and mine of our daily bread and livelihood , and must alwayes be expecting of death , and swelter in the soorne of People . O! how suddenly thou committest a fault , and then thou art persecuted , and art throwne away like a rotten apple : and what reward have those thou leavest behinde thee , but to suffer [ the more ] for thy sake . 15. Thus Man in flesh and bloud , Judgeth : and when the Devill understandeth it ; how soone is he there watching as a Cat watcheth for a Mouse , saying ; O! who can tell , whether that be true or no , which thou teachest : thou hast not seene it : neither hath any come from the dead , and told it thee , there are many dead , that have taught just as thou doest : and yet doth not the world stand in its old n course , at one time as at another ? They were counted fooles , and so art thou , and after thee agame things will be still as they were before : to what purpose then is thy care and paines . 16. At length o he cometh with a suttle snare , and saith , through the Spirit of the great world in the Minde , in himselfe ; O! The Heavens have caused thee to be borne to it , that thou doest such foolish tricks , and would play jugling feats in thee , thy gifts are not from God ; God hath never spoken with thee ? and what canst thou know then ? Leave off , let it alone , thou mayest be a Christian well enough , and be quiet : let the Priests teach , they have their p wages for it ; what hast thou to doe with it ? Beloved Reader , with these blowes this Penne was once throwne to the Ground : and the Driver would have broken it : but the Breath of God took it up againe ; therefore it shall write , what happened to it ; to be an Example for all well-willers : and it is an exceeding precious one . 17. Now when the Devill had thus throwne it downe , then it was silent : and desired not onely to write no more , but the Devill rushed in upon it , and beate it along , and would have broken it . He came forth with his sowre Apples , and held them before the soule of this Penne , and would have it eate of his dainties : also he strewed Sugar upon them [ as he did for Eve ] : If he had gotten the soule againe into his chaines , how would he have been revenged on it ; as was afterwards knowne in the Storme where his minde was knowne very well . Now when it was thus , the Lilly faded and lost its fragrant smell , the Pearle did hide it selfe , and the Virgin of the Pearle stood mourning , and the Noble Minde sunke downe in great unquietnesse . 18. Indeed the Driver said at the beginning , that it should have rest with being quiet : but it was a rest onely to flesh and bloud , and yet it was no quietnesse neither , but a furtherance to the Hunting . But when the Minde found it selfe in great unquietnesse of soule , it recollected the soule , and sought the Pearle which the soule had before , and supposed that it lay as a Treasure in the q case of the soule , but it was gone : and then the Minde sought that [ Pearle ] in body and soule , and behold it was not there , it could not be found : and there was nothing to be seene but the Devils sowre Apples , which were strowed before the soule , that it should feed on them . But the soule stood in great perplexity , and would not eate of its evill fruit , it called its virgin , but shee sate as if shee were a sleepe . 19. Thus the soule stood with great longing and defire : also was many times in great Combate with the Hunter , who would still throw it to the ground : when it set it , selfe in opposition against him , then he took all the vices ( which stuck in flesh and bloud ) and cast them upon the soule , that he might intangle it with them , and hinder it from comprehending the virgin againe ; he made a great Mountaine of the sinnes in the flesh and bloud , and therewith covered and shut close up the r Mercy of God ( viz. the New Man in Christ ) : and the Gates of Heaven which stood open before , were shut up close , misery and great trouble were heaped upon the soule , till at length once againe , from the Breath of God ( which came into it againe ) it was moved to break the Devils chaines in pieces , and entered into Combate with him , so that he was quite throwne to the ground , and its covering was rent in pieces , and then the soule saw its beloved virgin againe : what s friendly welcoming there was then , I had rather the Reader might finde it by experience , than that I should write of it . 20. Thus the soule desired the Pearle againe , but it was gone , and must be generated anew , and be sowne as a Graine of Mustard-seed , which is small and little , and afterward there groweth a great Tree out of it ; and thus the Pearle groweth in the Bosom of the t Virgin ( in the soule ) . Therefore keep what thou hast , for misery is an ill Guest ; regard not what Sugar the Devill stroweth , though the Kingdome of this world seeme as sweet as Sugar , it is nothing else but Gall : consider that the poore soule in this world , and in the flesh and bloud is not in its true home , it must travaile into another Countrey . Therefore suffer not the Devill to cover it thus with the untowardnesse of the flesh , for great earnestnesse is requisite for the driving away of the Devill ; though that would not be in our ability [ and power , ] if the exceeding worthy Champion did not ayde and assist us . 21. Therefore none should be so presumptuous , as to mock and despise the Children of God , who are in the Combate against the Devill ; but think that it will come to thy turne also : if thou wilt not goe about it when thou art well and in health , thou must come to it at thy Death : when the poore soule , cometh to part from the body , then it must enter into the Combate , there is no remedy : for it must depart from the body out of the Spirit of this world ; and then two Gates stand open ; viz. Heaven and Hell , it must goe in at one of them , there is no other place out of this world . 22. If now it be hard captivated in sinnes , and still goeth on in sinning from day to day , so that it is cloathed with the Anger of God , and hath loaden it selfe with mocking the children of God , and so sticketh over head and eares in the Anger of God , and scarce hangeth by a Threed [ to Christ ] . O! how hard it is with that soule . Must not that soule needs swelter a tedious while in the scorne which it hath put upon the children of God ; how can it suddenly reach the Noble Virgin in the Love and Mercy of God , and then where is the Noble Tree of Pearle [ in the meane while ] which is sowne as a small Graine of Mustard-seed , and in the growing of it cometh to flourish like a Bay Tree ? Whence hath it its sap , if the soule stand thus in the Bath of the Anger ? O! it will ( in many ) not grow greene , in Eternity : and therefore faith Christ ; In the Resurrection they shall excell ●ne another in Glory , as the Sunne , Moone , and Starres . 23. And what then will thy gold and silver , thy money , goods , honour , and authority , which thou hadst here , availe thee , when thou must leave all , and part from them ? What will it profit thee , that thou hast scorned and contemned the children of God , also what will thy covetousnesse , and envie , availe thee , now thy selfe must swelter therein with great shame and Anguish , where thou hast so great shame before the Angels of God , and where all the Devils mock thee , that thou hast been Gods branch , and hast had so long a time [ that thou mightst have been a great Tree ] and art now but a dry withered twig . 24. Or what thinkest thou , if thy Twig be thus very dry and withered , and that thou must eternally swelter in the Anger of God , where instantly thy humane Image will be taken away , and thou wilt be in the u shape of the most abominable Beasts , Wormes , and Serpents , all according to thy deeds and practise here , where then all thy deeds will stand in the Figure in the Tincture eternally before thy eyes , and will gnaw thee sufficiently , so that thou wilt continually think , if thou hadst not done this or that , thou shouldst have attained the Grace of God ? Thy mocking standeth before thy eyes , and thou art ashamed , to let the least good thought into thy soule : for Good is as an Angel before thee , and thou darest not ( for great shame ) so much as touch it with thy minde , much lesse looke upon it : But thou must eternally devoure into thy selfe thy great scorning , with all thy vices and sinnes , and thou must eternally despaire ; and though thou thinkest to goe forth after x Abstinence , yet the Light striketh thee downe againe , and so thou goest but forth aloft ( in thy devouring fretting Worme in thy selfe ) without the Thrones of God : and it is with thee , as with one who standeth upon a high stony cliffe of a Rock , and would cast himselfe into a bottomlesse Gulfe , and the further he seeth , the deeper he falleth . Thus thy own sinnes , scornings , deridings , cursings in contempt of God , are thy Hell-fire , which gnaweth thee eternally , this I speake in the Word of Life . 25. Therefore O deare soule , turne , and let not the Devill captivate thee , and regard not the scorne of the world : all thy sorrow must be turned into great Joy. And though in this world , thou hast not great honour , power , and riches , that is nothing ; thou knowest not whether to morrow will be the day , it will come to thy turne [ to dye . ] Doth not a bit of Bread taste better to the needy , then the best dainties to the Great ones . What advantage hath the rich man then , but that he seeth much , and must be tormented and vexed in many things , and in the end must give an account of all his doings and Stewardship , and how he hath been a Planter in this world , he must give an account of all his servants ; and if he hath been an evill Example unto them , and hath been a scandall to them , so that they have walked in ungodly wayes , then their poore soules cry Eternally , y for vengeance upon those their Superiours , there all standeth in the figure in the Tincture . Why then doest thou contend and strive so much after worldly Honour that is transitory ? rather endeavour for the Tree of Pearle , which thou carriest along with thee , and shalt rejoyce eternally in its growing and fruit . 26. O! is not that a cheerfull welfare , when the soule dareth to looke into the Holy Trinity , wherewith it is filled ? so that its z Essences grow [ flourish and blossome ] in Paradise , where alwayes the Hallelujahs or Songs of Praise break forth in Gods deeds of Wonder , where the perpetuall growing fruit springeth up [ in infinitum ] endlesly , according to thy will , where thou enjoyest all ; where there is no feare , envy , nor sorrow : where there is meere love one of another , where one rejoyceth at the forme and beauty of another : where the fruit groweth to every one according to their Essences [ and taste or relish ] , as there was a type of it in the Manna to the children of Israel , where it tasted to every one according to their Essences [ or Desire ] . Of the way [ or manner ] of the Entrance . 27. Beloved Minde , if thou hast a desire to this way , and wouldst attaine it , and the Noble Virgin in the Tree of Pearle , then thou must use great Earnestnesse : it must be no Lip labour , or flattery with the Lips , and the Heart farre from it ; No thou canst not attaine it in such a way . Thou must collect thy Minde , with all thy thoughts [ purposes ] and reason , wholly together in one will , [ and Resolution ] to desire to turne , and resolve that thou wilt forsake thy Abominations , and thou must set thy thoughts upon God [ and Goodnesse ] with a stedfast confidence in his mercy , and then thou wilt obtaine it . 28. And though the Devill ( in thy sinnes ) saith , it cannot be now , thou art too great a sinner : let not any thing terrifie thee , he is a lyar , and maketh thy minde fearfull : he maketh as if he were not present , but he is present , and snarleth like a mad Dog ; and thou mayst know for certain , that all doubting whatsoever , that cometh into thy minde , is nothing else but his suggestions [ and objections ] . 29. For there are but two Kingdomes , that stirre in thee ; the one is the Kingdome of God , wherein Christ is , which desireth to have thee : and the other is the Kingdome of a Hell , wherein the Devill is , which desireth also to have thee . Now there must be striving here in the poore soule , for it standeth in the midst ; Christ offereth it the New Garment , and the Devill presenteth the Garment of Sinfulnesse to it . And when thou hast but the least thought or inclination towards God , [ and Goodnesse ] , that thou wouldst faine enter into true Repentance ; then truly that thought is not from thy own selfe , but the Love of God , doth draw thee , and invite thee , and the Noble Virgin of God , calleth thee thereby , and thou shouldst onely come , and not neglect it . And so truly when ( in such a way ) thy great sinnes come before thee , and hold thee back ( so that thy heart many times receiveth no comfort ) this is the Devils staying of thee ; who casteth into thy thoughts , that God will not heare thee , thou art yet in too great sinnes , he will let no comfort come into thy soule , he layeth the sinfull Kingdome of this world over b it : but be not discouraged , he is thy Enemy : It is written ; If your sinnes were as red as Bloud , if you turne , they shall be as wooll white as snow : Also , As true as I live , I have no pleasure in the Death of a poore sinner , but that he turne and live . 30. Thou must continue stedfast in this resolute purpose : and though thou gettest no vertue [ or strength ] into thy Heart , and though the Devill also should beate downe thy Tongue , that thou couldst not pray to God : yet then thou shouldst desire and sigh to him : and continually hold and goe on in this thought and purpose , with the Cananitish Woman : the more thou pressest forward , the weaker the Devill is ; thou must take the suffering death and satisfaction of Jesus Christ before thee ; and must throw thy soule into his Promise ; where he saith ; My Father will give the Holy Ghost to them that aske him for it . Also , Knock , and it shall be opened unto you ; seeke and you shall finde : aske and you shall receive ; and the more earnestly thou pressest forth from the Devill , and from thy sinnes , the more mightily doth the Kingdome of God presse into thee ; but have a care that thou doest not depart from this thy will , before thou hast received the Jewel ; and though it hold off from morning till night , and still from day to day ; [ let not that discourage thee ] if thy earnestnesse be great , then thy Jewel will also be great which thou shalt receive c at thy over-coming . 31. For none knoweth what it is , but he that hath found it by experience . It is a most pretious Guest : when it entreth into the soule , there is a very wonderfull Triumph there : the Bridegroome there embraceth his beloved Bride : and the Hallelujah of Paradise soundeth ; O! must not the Earthly Body needs tremble and shake at it : and though it know not what it is , yet all its Members doe rejoyce at it . O what beauteous knowledge doth the Virgin of the Divine Wisdome bring with her ; shee maketh learned indeed : and though one were dumb , yet the soule would be crowned in Gods works of Wonder , and must speake of his Wonders ; there is nothing in the soule , but longing to doe so ; the Devill must be gone , he is quite weary and faint . 32. Thus that Noble Jewel ( and in it the Pearle ) is sowne . But observe it well : it is not instantly become a Tree ; O how often doth the Devill rush upon it , and would faine roote up the Graine of Mustard-seed , how many hard stormes must the soule undergoe and endure : how often is it covered with sinnes : for all , that is in this world , is against it , it is as it were left alone and for saken : even the children of God themselves rush upon it : for the Devill doth plague the poore soule thus , to try if he can lead it astray , either with flattery and hypocrisie , that the soule might flatter it selfe ; or else with sinnes in the Conscience ; he never ceaseth , and thou must alwayes strive against him ; for so the Tree of Pearle groweth , as Corne doth in the tempestuous stormes and windes ; but if it grow high , and come to blossom , then thou wilt enjoy the fruit well enough , and understand better what this Penne hath written , and where it was borne : for it was a long time in this condition , many stormes went over its head : and therefore this shall be for a lasting Memoriall , and continuall remembrance to it : seeing wee must sit here in the murthering den of the Devill , if wee doe but overcome , our great reward will soone follow us . 33. Now saith Reason ; I see no more in thee nor in any such as thou art , then in other poore sinners , it must needs be but a hypocriticall pretence ; besides saith Reason , I have been also in such a way , and yet I stick in my wickednesse still , and doe that which I would not doe : and I am still moved to anger , covetousnesse , and malice : What is the matter , that a Man doth not performe what he purposeth , but that he doth even what himselfe reproveth in others , and that which he knoweth is not right ? 34. Here the Tree of Pearle standeth hidden ; behold my beloved Reason , the Tree of Pearle is not sowen into the outward Man , he is not worthy of it , he belongeth to the Earth , and the Man of sinne sticketh in him , and the Devill often maketh his seate therein , who heapeth together anger and malice therein , and bringeth the poore soule often into d lusts , unto which it doth not consent , so that the body medleth with that which the soule is against : and now when this is so , it is not alwayes the soule that doth it , but the Spirit of the Starres and Elements in Man ; the soule saith it is not right , nor well : but the [ outward ] Body saith , wee must have it , that wee may live and have enough : and so it is one time after another : so that a true Christian knoweth not himselfe , how then should he be knowne by others ; also the Devill can cover him sufficiently , that he may not be knowne : and that is his Master-piece , when he can bring a true Christian into wickednesse , to fall into sinnes , so that outwardly nothing is discerned by him , but that he reproveth the sinnes of others , and yet sinneth outwardly himselfe . 35. But now when he doth thus commit sinnes , yet he committeth them not in the New Man : but the old [ Man ] in sinne , who is subjected under sinne , who is in the Anger of God , he is driven by the Anger , so that he doth not alwayes that which is right : and if he doe any thing that is Good , yet he doth it not ( out of his own will and ability ) but the new Man compelleth him to it , that he must doe it ; for the old [ Man ] is corruptible , but the soule is uncorruptible ; and therefore the poore soule is alwayes in strife , and sticketh e between the Doore and the Hinges , and must be often pinched and bruised . 36. But yet wee do not say , that sinne in the old Man is no f hurt ; though indeed it cannot sway the new Man , yet it giveth g offence : and wee must with the new Man , live to God [ and serve him ] though it is not possible to be perfect in this world , yet wee must continually goe on and hold out : and the new Man is in a field , where the ground is cold , bitter , soure , and voyde of life . 37. And as an Hearb ( by the pleasant Sun-shine ) groweth out of the Earth , so our new Man in Christ , groweth out of the Old , soure , cold , harsh Man of our Earthly flesh [ and bloud . ] And that is the true Light of the Pearle , when wee apprehend it truly and really ( in the knowledge , ) in the new Man : and it is the sword wherewith wee can fight against the Devill : onely wee must take the sword of the Death of Christ into our hand , which cutteth so sharply , that the Devill must she away . CHAP. XXV . Of the Suffering , Dying , Death , and Resurrection of Jesus Christ the Sonne of God : Also of his Ascension into Heaven , and sitting at the right hand of God his Father . The Gate of our Misery , and also the strong Gate of the Divine Power in his Love. 1. IF wee consider our selves in our right Reason , and behold the Kingdome of this world ( in which wee stand with our flesh and bloud , also with our Reason and senses ) then wee finde very well , that wee have the substance and stirring of it in us : for wee are its very proper own . Now all whatsoever wee thinke , doe , and purpose in the outward Man , that the Spirit of this world doth in us Men : for the Body is nothing else but the Instrument thereof , wherewith it performeth its work ; and wee finde that as all other Instruments ( which are generated from the Spirit of this world ) decay , corrupt , and turne to dust , so also our earthly Body , wherein the Spirit of this world worketh [ and acteth ] for a while . 2. Therefore none should scorne or despise another , though he lead not the same course , that he doth himselfe ; or though he be not of that way in his minde and will , which himselfe is : or that another cannot learne and follow the same stately Courtly manners and behaviour , with himselfe ; for the Naturall Heaven maketh every one , according as , its forme ( in its Influences ) is , at all times : and so every Creature getteth its condition , forme [ or shape ] inclination and will : which cannot wholly be taken away from the outward Man , till the [ Naturall ] Heaven breaketh its Beast . Therefore wee ought to consider the great strife in us , when wee are regenerated out of the Eternall , then the Eternall striveth against the Corruptible , against the malice and falshood of the Corruptible . 3. And now each Kingdome a effecteth its will , the inward goeth right forward , and consenteth not to the wickednesse of the outward , but it runneth to its b Mark ; and the outward also goeth forward with its desire , and performeth its work according to the Influence of its Constellation . 4. But if it happen , that the outward doe not what its desire will ; that proceedeth not from its wisdome , but the Heaven hath altered it by another c Conjunction ; but if d it be compelled to leave off that which is evill ; that is not e by the course of the Heavens : but the new Regenerated Man ( who is in strife with the Earthly ) doth many times overcome , but cannot swallow up the Earthly ; for the Earthly getteth up againe : as wee see by our Anger ; for if my new Man have the upperhand , he will have no Anger , nor any evill desire : but if this worlds Driver assault him , then the fire of Anger riseth up in the old Man , and his desire is often kindled , to doe what he rejected , and reproved a little before . 5. Now wee cannot say , that the Spirit of this world alone consenteth to , and doth that which is evill and wrathfull : for the whole Man oftentimes runneth with all his thoughts , and his whole will after it . And heere wee f finde our great Misery , for the poore soule ( which lieth yet tied in the Bands of Anger ) is often kindled , that it burneth like a fire , and runneth after [ evill ] : for it is in the Band of Eternity , in the Father , and reacheth ( in its most inward Roote ) the Anger of God : and that is even the Birth of its Life , and its Originality ; and the Noble Graine of Mustard-seede ( that was the new Garment of the soule , which was new put upon it in its Repentance ) is many times destroyed : therefore none should be secure ; though he doe once attaine the Garland of Pearle : he may loose it againe ; for when the soule consenteth to sinne , then it goeth forth from Christ , into falshood , and into the Anger of God. 6. Now therefore as wee know , that Christ ( by his entrance into the Incarnation ) hath opened a Doore into Heaven , into his holy Body , so that wee ( through a true Repentance and Confidence ) may come to him and put the new white Garment ( of his Innocency , in his Love , ) upon our soules ; so wee know also that the soule standeth yet fast bound with two chaines ; one is the Birth of its own Life , whose most inward roote is poyson and wrathfulnesse : and so , the soule being [ sprung ] out of the Eternall source , and having its originality out of the Eternity : none can redeeme it g in its own roote of Eternity , or bring it out of the Anger , except there come one who is the Love it selfe , and be borne in its own very Birth , that so he may bring it out of the Anger , and set it in the Love in himselfe , as it was done in Christ . 7. The other Gate , or Chaine , is the flesh and bloud , with the Region [ or Dominion ] of the Starres ; there the soule is fast bound , and swimmeth therein , as in a Great Sea , which daily so h stirreth up the soule that it is kindled . 8. Concerning these two chaines ; wee know in our deepe knowledge , and see them in the Ground of the Originality , and know very exactly , that wee could not be redeemed , except the Deity did goe into the soule , and i bring forth the will of the soule againe out of the fiercenesse in it selfe , into the Light of the Meeknesse ; for the Roote of Life must remaine , or else the whole Creature must be dissolved . 9. But because the soule stood with its most inward Roote in the Abysse of Hell , and according to the Kingdome of this world in the hard [ frozen ] Death ; so that ( if the flesh and bloud , as also the Dominion of the Starres should leave it ) then it would continue inwardly in a k hardnesse , wherein there is no source [ or active property ] : and it selfe in its own property , would be but in the fiercenesse of the Originality , in great Misery ; and therefore it was necessary not onely for God to come into the soule , and generate it to the Light , ( for there was danger , that the soule with its Imagination might goe forth out of the Light againe ) but also for God to assume a humane soule , from our soule , and a new heavenly body ( out of the first Glorious Body before the fall ) and put it on to the soule , with the old earthly body hanging on it ; not onely as a Garment , but really [ united as one ] in the Essences : so that it must be a Creature that is the whole God , with all the Three Principles . 10. And thus yet the one must be parted from the other ; ( viz. the Kingdome of this world , which is a Roote or stirrer up of the Roote of the fiercenesse ) and therefore it was necessary that God should passe with the new Body into the Seperation of the Roote , and of the Kingdome of this world , as into the Death of the fiercenesse , and should destroy Death , and spring with its own vertue and power through Death ; as a flower springeth out of the Earth : and so hold the inward fiercenesse captive l in his own vertue of the New Body . 11. And this wee understand of Christ : who is truly entred in such a manner , and hath taken the strong Anger , ( and the Devill in it ) captive , and hath sprung with his holy heavenly body through Death , and hath destroyed Death , so that the Eternall Life springeth forth through Death ; and thus Death was taken captive by the New Eternall Body , and it is an Eternall imprisonment : so that an Eternall life is growne in Death ; and the New Body treadeth upon the Head of Death , and of the fiercenesse : the property of Death standeth in the Prison of the New Eternall Life . 12. And so the Woman ( in whom the Eternall Life springeth ) standeth upon the Earthly Moone , and despiseth that which is Earthly , for , that which is Earthly perisheth : and then there remaineth ( of that which is Earthly ) the hard [ frozen ] Death ; and so now the Word of God ( as a living m fountaine ) is entred into Death , and hath generated the soule in its selfe , and springeth forth out of the soule through Death like a new flower ; and that flower is the new Body in Christ . 13. After this manner you may understand how he destroyed Death ; by the Springing of the Eternall Life in the Deity through Death ; and you may understand how the new Body in the Love of God , holdeth the Eternall source of the Anger captive ; for the Love is the prison [ of the Anger : ] for the source of the Anger cannot enter into the Love , but continueth onely by it selfe , as it was from Eternity , and therein the Devils are imprisoned : for the Light of God striketh them downe : they neither can nor dare behold that Light in Eternity , a Principle is between : for the Love springeth forth in the Centre of the soule , and therein the Holy Trinity appeareth [ or shineth ] . 14. Thus wee have gotten a Prince of the Eternall Life , and wee need doe no more , but to presse in to him with a firme trust and strong Beliefe , and then our soule receiveth his Love , and springeth forth with him through death , and standeth upon that which is Earthly , viz. upon flesh and bloud , and is a fruit in the Kingdome of God , in the body of Jesus Christ , and triumpheth over the fiercenesse , for the Love holdeth that captive , and that is a reproach to Death : as Paul saith ; O Death , where is thy Sting ? O Hell , where is thy Victory ? Thanks be to God , who hath given us victory . 15. And because wee cleerly understand and apprehend it in the Spirit , therefore wee are indebted , to shew the light to those that apprehend it not , and doe lie thus captivated in Reason , and continually search into the Circumstances , why it happened so [ in the Passion of Christ ] . For Reason saith ; If it must needs be so , that Christ must enter into Death , and destroy Death , and spring up through Death : and so draw us unto him ; what is the cause then , that he must be so despised ? and n scourged , and crowned with a Crowne of Thornes , and at last be Crucified between Heaven and Earth ? Could he not dye some other Death ; and so spring through Death , with his Heavenly Body ? 16. These hard Points , cast downe all Jewes , Turkes , and o Pagans , and they keepe them back from the Christian Faith. Therefore now wee must write for the sake of the Tree of Pearle ; and not conceale what appeareth to us in the Great Wonder . Behold thou Childe of Man , consider what wee set downe here , gaze not on the hand of the Penne , if you doe , you erre , and will loose the Jewel , which in all Eternity , you will be sorry for , consider thy selfe onely , and thou shalt finde in thy selfe all the causes [ of the Passion of Christ ] that are here written downe ; for there was a Wonderfull Penne in the writing of it : and neither thou nor the Hand knoweth him sufficiently that directed it in the writing : though indeed the Spirit knoweth him very well , yet the naturall Man is blinde in it : neither can it be expressed with earthly words . Therefore consider thy selfe , and if you search into the new-borne-Man , then you will finde the Pearle . The very horrible wonderfull Gate of Mans Sinnes . 17. As wee have in the beginning of this Booke , mentioned the Eternall p Birth in the Originality , so wee have mentioned the Birth of the Essences , and the seven Spirits of the Eternall Nature : and therein wee shewed , how there is a Crosse-Birth in the Eternall Birth in the fourth forme , where the Essences in the turning wheele , make a Crosse-Birth , because they cannot goe out from themselves , but that the Eternall Birth is every where so in all things , in the Essence of all Essences . 18. And wee give you to understand thus much ( in very exact knowledge ) at the instant of this Text : that all Essences in all qualities at the time of the over-coming of Death ( when Christ was to overcome death , and destroy hell , and captivate the Devill ) were predominant : for so it must be ; he must release the soule from all Essences . 19. Now the Crosse-Birth is the middlemost in the Essences , yet before the Fire : q it standeth in the Anxious Death in the fiercenesse of the Hell , as you may reade before ; for from the fierce flash in the Brimston Spirit , the fire cometh forth , and in the flash , the Light : and the fiercenesse it selfe maketh the Brimstone-Spirit , and out of that ( in the Light ) cometh water : as is before-mentioned . Now then the soule of Man is discovered in the flash , as a Spirit , and held by the Fiat , and so is created or generated , and was brought in it selfe into the fift forme of the Birth , as into the Love , where then it was an Angel , in the Light of God. 20. But this world being created ( as a Principle ) in the fourth forme ( as an out-Birth ) : and the Paradise [ being ] between the fourth and the fifth forme : and the r Element [ being ] in the fift forme , and therein , the Eternall Light of the Deity having opened another Centre : and the soule having reflected back againe into the fourth forme , and entered thereinto ; it made all Essences predominant in it , which stood in the fourth forme . 21. And now when the body of the soule in the fourth forme , was come to be a Masse out of the water , with a mixture of the other formes , then stuck all Essences , out of the fourth forme , upon the soule : and it was captivated with this body : and it had continued in an Eternall Prison , if the Eternall Word had not instantly s given it selfe into the Centre of the fift forme , as was manifested in Adam and Eve in the Garden of Eden . 22. And now when the time came that the Word became Man , then the Deare Life came into the soule againe . But when the strife came that the fourth forme should be broken , then the outward body of Christ ( and wee all ) in the fourth forme were environed with death , and then all the formes in Nature did stirre , and were all predominant together , whereupon the Person of Christ ( in the Garden ) did sweat bloud out of his body , when he cryed ; Father , if it be possible , take this cup from mee : Thus the outward Man cried out : and the Inward said , yet not my will ( understand [ my ] outward will ) but thy will be done . 23. And now because the Devill had so highly triumphed , and had Man in the Eternall Prison , therefore it was now permitted to the Spirit of this world , that they ( viz. the Pharisees who lived onely according to the Spirit of this world ) all of them might doe and bring to passe , whatsoever the Devill had brought into the Essences , in the Garden of Eden : and there all was turned into a substance , and to an Essentiall work ; for a terrible Example to [ shew ] us , that all ( whatsoever wee suffer to come into the soule , and fill the soule full of , with a totall will ) standeth in the figure , and must come to light , at the Judgement of God. 24. For when Adam went out of the Angelicall forme into the fiercenesse of the forme of the Serpent , then the Devils mocked him : and that mocking must at this time be essentially [ or actually done ] upon the outward Man Christ : and the Devils fatted swine ( the high Priests ) must have their pleasure upon him . 25. And so , when Adam went out of the Angelicall forme and property into the fourth forme , then all the fierce [ wrathfull ] Effences fell upon him , and t wrought in him , and scourged him exceedingly . But the Word of God in the Promise mitigated that againe : though indeed wee must still feele it enough ; if thou hast any Reason , consider it . And now the outward Man Christ underwent this paine also outwardly , when he was scourged : for all the Inward formes , which the Man Christ must beare inwardly for our sakes , which caused him to sweate drops of bloud ; they stood also outwardly on his body ; to shew , that the outward Man in this outward world stood and dwelt in such a source [ property or condition ] . 26. And as Adam ( in Pride ) desired the Kingdome of this world , and would be like God in it , and weare the Crowne of this world ; so must Christ weare a Crowne of Thornes , and must endure to be mocked by it , as a false King ; for so the Devils also did to Adam , when they had set the Crowne of folly upon him ; the Kingdome of this world . 27. And as Adam ( after his entrance , into the Spirit of this world ) must have his Essences broken : ( when the Woman was made out of him , and a ribbe was broken from his side for a wife ) so must bloud flow out of all the Essences of Christ in his scourging , and his side must be opened with a Speare , that therein wee may behold the broken Man within us , which the Devill had mocked : thus this Christ must beare the reproach for us , in his body . 28. And as Adam went out from the Eternall Day , into the Eternall [ darke ] Night , wherein the Anger of God was : so this Christ must be bound in a dark Night , and be lead before the angry Murtherers , who all opened their Jawes , and would powre out their fury upon him . 29. And as Adam in confidence of himselfe ( desiring to be high and wise like God himselfe ) went into the Spirit of the fierce source [ or property ] in this world : so the second Adam must endure all mocking , torment , and paine , to be inflicted upon him from the wise u Scribes , that wee might see that in our greatest Art ( which wee suppose to have from the Schooles and Universities in this world ) wee are but fooles , and that such wisdome is but folly before God : and our own opinions and conceits stick therein , as in Adam . who thought , he could not now faile , he was become Lord therein [ viz. in his selfe-wisdome ] , and he was but a foole . Thus also , when we fall from God , and relie upon our own Reason , wee are [ but ] fooles 30 How will yee then ( O Antichristian fooles ) binde us to your Art , that wee should turne away from the Heart of God , to behold your invented fables and fopperies ? Whereas in your wisdome of this world yee are but fooles , as Adam also was when he drew away his Spirit from the Heart of God. The same x ignominie must our deare Lord Christ beare upon his shoulders . Or doe yee thinke againe , that wee are madde ; Truly our folly will be set before your eyes at the Last Judgement , and thither wee appeale . 31. And as Adam must carry the untoward grosse body , that the Spirit of this world had put upon him , and was scorned of all Devils , because he had changed his Angelicall [ Body ] into a monstrous Vizard , so Christ must carry his heavy woodden Crosse , and was for our sakes scorned of all these wicked people . 32. And as the fierce [ wrathfull ] Essences of the Anger of God , pressed into Adam , whereby he entered into Death ( of which God spake , saying , If thou eatest of the Tree , thou shalt dye the Death , understand the Death in the flesh , even while they were in the earthly life ) so the sharp Nayles must pierce through the hands and feet of Christ , and so he must enter into Death : and as there is in the humane Essences ( before the Light of God ) a Crosse Birth ; so when the Light of God shineth therein , all is turned into a pleasant flourishing blossome , wherein the sharp Essences are not found or perceived . 33. And when Adam with his soule entered into the fourth forme , into the Spirit of this world , then that Crosse Birth was stirred : and ( when his wife was made out of his Essences ) he was y divided in that Crosse Birth ; and so the Woman hath the one halfe of the Crosse , and the Man the other halfe ; which you may see z in the skull : as also in the Essences ; and therefore Christ must dye upon the Crosse , and destroy Death , on the Crosse . 34. And as the soule of Adam hung between two evill Kingdomes , ( as between the Kingdome of this world , and the Kingdome of Hell ) so Christ hung on the Crosse between two a Murtherers : And thus Christ must restore againe all that Adam had lost . And as the one Malefactor turned and desired to be with Christ in his Kingdome , so the one Kingdome , v. z. the Earthly Man , must also turne againe , and the poore soule must enter into Christ againe through the earthly Death , and spring up againe , like this Murtherer , [ Theefe , or Malefactour ] on the Crosse , who desired the Kingdome of Christ . 35. And thus you may well beleeve , that all whatsoever happened in the Fall of Adam , whereby Adam is fallen ; the same was the second Adam faine to beare upon his shoulders ; for b he was fallen into the Anger of God : and now if that must be allayed and reconciled : then the second Adam must set himselfe therein , and yeeld his outward body , with all Essences therein ; and he must goe through Death , into Hell , into the Anger of the Father : and reconcile it with his Love : and so himselfe must undergoe that hard condition , wherein wee must have been in Eternity . 36. And now when this earnest businesse was taken in hand , that the Saviour of the World , hung on the Crosse , as a curse , and wrestled with Earth and Hell ; he said , I thirst . O that Great Thirst ! the fierce wrathfull Kingdome was weary : as also the Kingdome of this world , they desired strength : and the Kingdome of Heaven , thirsted after our soules ; it was a Thirst of all the Three Principles . 37. And when he saw John , with his Mother under the Crosse ; he said , Behold , that is thy Mother ; and to her he said , Behold , that is thy Sonne , and instantly that Disciple tooke her to him . His Mother , signifieth his Eternall new Humanity , which he had c received in his Mother ( viz. in the holy Ternary ) which wee should take to us , and refresh our selves with his Mother ; and therefore he shewed her to John : of which very much might be written ; but this shall be expounded in another place . 38. And this is as cleere as the Sunne , that ( as the poore soule in us , hangeth between two Kingdomes , which both keepe it altogether imprisoned ) so must Christ hang between two Malefactours ; take this into great consideration , and weigh it well : it is a most serious matter , and wee see the whole terrible earnest [ severity , ] that when the soule of Christ brake off from the Earthly Body ; when it passed into the Anger of the Father ; viz. into Hell : then the Earth trembled , and the stony Rocks cleft in sunder : also the Sunne lost its Light : and this wee see cleerly , and understand it from the mouth of Christ . 39. When he now had undergone all the reproach and sufferings ; he said on the Crosse ; It is finished : while he yet lived in the Earthly Body , he said it was finished ; understand , all that should have remained upon us Eternally ; and should have sprung up in us , with all the ignominie , in which wee stood before Hell , and the Kingdome of Heaven , he had all that laid upon him : concerning which , Esaiah saith ; Surely , he bare our infirmities , and tooke upon him our transgressions : yet wee held him as one smitten of God , tormented , and afflicted ; but he tooke upon him our diseases , and all our miseries were laid upon him , and through his wounds wee are healed : wee all went astray like sheepe , every one hath looked upon his own way : and yet wee could not help our selves , but wee went as miserable halfe slaine sheepe , and wee must let the Devill ( in the Anger of God ) doe with us what he will : for wee beare on us a monstrous Garment , and stand in great ignominie before Heaven and Hell. 40. Even as God d reproached Adam , in the Garden of Eden , when he had put the outward Garment upon him , saying ; Behold , Adam is become as one of us . All this reproach [ and scorne ] must the Man Christ take upon him : also all torment and misery into which Adam was fallen , this Champion in the Battle must beare upon him before his heavenly Father ; and there was the Lambe of God , and he hung upon the Crosse as a Patient Lamb , in our stead : for wee should have been afflicted Eternally in our Crosse-Birth : and therefore there hung in great Patience ( as an Obedient Lamb for the slaughter ) the Prince of the Eternall Life , and set himselfe before his Father , as if he himselfe were e the Transgressour . The Gate of the Great f Secret. 41. Heare my beloved Reader : if thou art borne of God , open the eyes of thy Spirit wide , that the King of Glory may enter into thee , and open thy understanding : consider every syllable : for they are of great moment , they are not g mute , neither are they , from a blinde Centre , brought forth into the Light. Behold , here hung on the Crosse God and Man : there was the Holy Trinity : there were all the Three Principles ; and the Champion stood in the Battle . 42. Now which was the Champion in the Battle ? Behold , when Christ had finished , he said ; Father I commend my Spirit into thy hands , and he inclined his head , and departed . Behold , his Father is the Kingdome , Power , and Glory , and in him is All ; and All is his : the Love is his Heart ; and the Anger is his Eternall Strength ; the Love is his Light ; and the Anger , is the Eternall Darknesse , and maketh another Principle , wherein the Devils are . 43. Now it was the Love that became Man , and had put on our humane soule : and the soule , that was enlightened from the Love , and stood with its Roote in the Anger , as in the strong Might of the Father ; and now the New Man in the Love , commended the soule to the Father into his Might , and h yeelded up the Earthly Life , [ which proceeded ] from the Constellations and Elements ; viz. the Kingdome of this world ; and so the soule now stood no more in the Kingdome of this world , in the i source of Life , but it stood in Death : for the Kingdome of this world , ( the blower up [ of Life , ] the Aire , ) was gone . 44. And now there was nothing more on the soule , but onely that which it selfe is ( in its own Eternall Roote ) in the Father . And here wee should have remained in the Anger , in the dark Hell : but the bright Father in his Glory , tooke the soule to him , into the Trinity . Now the soule was cloathed with the Love in the Word , which made the Angry Father ( in the innermost source of the soule ) pleasant , and reconcilable , and so in this Moment ( in the Essences of the soule ) the lost Paradise sprung up againe : whereupon the Earth trembled , [ viz. the Out-Birth out of the Element , and the Sunne , the King of the Life of the Third Principle , lost its Light : for there rose up another Sunne , in Death ; understand , in the Anger of the Father , the Love was shining like a bright Morning Starre . 45. k And thus the Body of Christ ( on the soule ) was the pure Element before God ( out of which the Sunne of this world is generated ) and the same Body included the whole world , and then the Nature of this world trembled , and the Stony Rocks cleft in sunder ; for the fierce wrathfull Death , had ( in the Fiat ) congealed and concreted the Stony Rocks together : and now the Holy Life went into the fierce wrathfull Death , whereupon the Stones did cleave asunder , to shew , that the life stood up againe in Death , and did spring forth through Death . 46. And then also the holy Bodies went out of the Graves ; ( consider this well ; ) those that had put their trust in the Messiah , had ( in the Promise ) gotten the pure Element for a new Body ; and now when the Promised Saviour , went through Death into Life , and put on that pure Element for a Body , then their soules in the Saviour , ( in whom they stood ) in hope , gat the upperhand , and put on their new Body , ( in the Body of Christ , ) and lived in him , in his [ power and ) vertue ; there were the holy Patriarchs and Prophets , who in this world , had put on the Treader upon the Serpent , in the Word of God : wherein they had prophesied of him , and wrought Miracles ; they were now quickened , in the vertue of Christ : for the vertue of Christ sprung up through Death : and reconciled the Father , who held the soules captive in the Anger ; and they now entered , with Christ , into Life . 47. Heere yee beloved Sheepe observe : When Christ dyed , he did not cast away his Body ( which he had heere ) , and yeelded it up to the foure Elements to be swallowed up , so that he must have wholly a strong Body ; no : but l the source [ or property ] of this world , which is in the Starres and Elements , and the m Incorruptible swallowed up the Corruptible , so that it is a Body , which liveth ( in the vertue of God ) in God ; and not in the Spirit of this [ foure Elementary ] world : and Paul saith concerning the Last Judgement ; That the Incorruptible ( viz. the New Man ) shall over-cloath the Corruptible , and shall swallow up the Corruptible ; so that Death shall be made a scorne ; according to that saying ; [ O Death ] where is thy Sting ? O Hell , where is thy Victory ? 48. You must know , that Christ ( while he lived upon the Earth , and all wee , that are new-borne in him ) have and carry the heavenly flesh and bloud in the earthly [ Man ] : and wee carry it also in the New Man , in the Body of Christ . And when wee die thus , in the old Earthly Body , then wee live ( in the New Body ) in the Body of Jesus Christ , and spring up in him out of Death : and our springing up , is our Paradise , where our Essences spring up in God , and the Earthly is swallowed up in Death , and wee put on our Lord Jesus Christ ; not onely in the Faith and Spirit , but in the vertue [ and power ] of the Body , in our Heavenly Flesh and Bloud ; and so wee live to God the Father in Christ his Sonne , and the Holy Ghost confirmeth all our Doings ; for all what wee shall doe , it is God doth it in us . 49. And thus there will be A Tabernacle of God with Men : and the Body of Christ will be Our Temple , wherein wee shall know and see the Great Wonders of God , and speake of them with rejoycing . And that is the Temple , the New Jerusalem , of which the Prophet Ezckiel writeth . 50. And behold , I tell you a Mystery : as all whatsoever Adam was guilty of , must stand yet [ and be manifested ] in this world on the Body of Christ , and must be seene in this world ; so also you shall see this Temple ( before the time , that the Incorruptible shall wholly swallow up the Corruptible ) in the Lilly in the Wonders : where the n Anger opposeth the Lilly , till it be reconciled in Love , and till the o Driver be put to open shame ( as was done also in the Death of Christ ) which the Jewes hope for . But their Scepter is broken , and the life standeth in the Birth of Christ ; yet they come from the ends of the World , and goe out from Jericho againe into the Holy Jerusalem , and eate with the Lamb ; this is a wonder ; but the p Driver is taken captive : and therefore wee speake thus wonderfully : and at present wee shall not be understood , till the p Hunter is destroyed : and then our life cometh to us againe , and standeth in the q valley of Jehosaphat . The other Gate of the sufferings of Christ . 51. It is cleerly shewed to us , wherefore the Man-Christ , must thus suffer himselfe to be mocked , despised , scourged , Crowned [ with Thornes ] , and Crucified : also wherefore he must endure to be cryed out upon for one that had a Devill : and wherefore he must be so spoken against by the wise and Prudent : also wherefore the simple people onely hung to him , and but some few of the Honourable and Rich of this world . Though indeed wee shall not please every one , yet wee speak not our own words , but wee speake ( in our knowledge , and driving in the Spirit , ) that which is shewen us of God : therefore understand [ and consider ] it aright . 52. Behold , the r Guiltlesse Man Christ , was set in our stead , in the Anger of the Father : he must reconcile [ and satisfie ] not onely all that which Adam had made himselfe guilty of , ( by his going forth from Paradise into the Kingdome of this world , and so fell foulely in the presence of God , and was scorned of all the Devils ; ) but [ he must make attonement for ] all that which was done afterwards , and which is still done , or [ will be ] done by us . 53. And this wee set before your eyes , in the knowledge of God , and in true earnest Sincerity ; not that wee will despise any Man , and exalt our selves : wee would rather be banished from this world , than that wee should seeke our own Praise , in Pride ; that is but dung and drosse , and the Spirit of knowledge would not stay with us ; this ought well to be considered . Therefore wee will write ( in our knowledge ) for our selves , and leave the event to God. 54. Behold , when Adam entred into this world , Pride wrought in him , he would be as God , as Moses saith ; the Serpent ( the Devill ) perswaded him to it ; He [ Man ] would have the Third Principle working and flowing in him ; and thereby he lost God , and the Kingdome of Heaven : But that it is true that Pride acted in Man , looke upon Cain , he would be Lord alone , he would not that his brother should be accepted before God , fearing that he should then get the Dominion , and therefore he slew him . 55. And so Cain and his Successours have set up a Potent Kingdome : from whence Dominion proceedeth , whereby one Brother aspireth above another , and have made them slaves . And thus horrible Tyranny hath been hatched ; and the Potent have done whatsoever they listed : he hath oppressed the needy at his pleasure : he hath gotten to him the Kingdome of the Earth , and therewith exerciseth Tyranny , wickednesse , and wrong , and yet men must say to him , it is right : he hath contrived all sorts of Policy and cunning Devices , and made Lawes of them [ and established them for Right ] and afterwards sold them to others for Rights , and hath brought up his Children with wickednesse and falshood . He hath beaten downe the Conscience of the simple-hearted in his good meaning : he hath invented Rights , which in his Lawes , serve to promote his decent , contrary to the light of Nature : all reproach and Blasphemies have subsisted in his strength and authority , whereby he hath terrified the simple-hearted , that his power might be great . 56. Thus falshood is wrought with falshood , and the Inferiour is become false also : who hath set lyes to sale for truth , and so falsly cheated his superiour ; from whence is growne , cursing , swearing , stealing , and murthering , so that they have continually held one another for cozening cheaters , lyars , and unjust ; for they are so indeed , and ſ they have exchanged words for words , and therewith in lying and in truth also , they rub one another with the bitter unsavoury salt of Devils in the Anger of God , whereby the Name of God is blasphemed and abused , and the World is found [ to be ] in the Anger of God , and is become a Den of Theeves and Murtherers . 57. Seeing then out of this unrighteous people , there should an hoast [ or Generation ] be borne to the Kingdome of Heaven ; and seeing none lived upon Earth that was not defiled with this wickednesse : and yet that , in the Love of God there was a possibility found [ that such a Generation might be brought forth out of Mankinde ] : so that wee ( who are sorry and grieved at this fore-mentioned evill Beast , and desire to goe out from it ) might come to the Grace of God , and yet no otherwise , but in this Christ : And yet that it is daily found among the Regenerated Christians , that the Old Earthly Body is so kindled in such wickednesse , and that ( although they would faine goe out from it , and leave it quite , ) yet they cannot ; for the Anger holdeth us captive in the Old Man , and the Devill is Lord therein , who driveth the Body ( in the Spirit of this world ) often into evill and wickednesse , which Man intended not to doe ; for the wickednesse of the ungodly ( by his cursing and falshood ) kindleth the Anger of the t Old Man : and although he be inwardly [ new ] borne in God , yet it is not knowne . 58. Therefore ( seeing our falshood and unrighteousnesse , as also our offences are manifested before God , and appeare in the Tincture , and that wee could not [ otherwise ] be freed from such evill ) Christ hath taken upon him all our transgressions , and suffered himselfe to be accounted one that had a Devill , and a sorcerer , seducer , and deceiver , as if he would have set up an Imperiall Crowne for himselfe , as the High Priests laid to his charge ; he suffered himselfe to be mocked , scourged , spit upon , and smitten on the face : he suffered a false Crowne of Thornes to be set upon his head ; and as wee proceed against one another , and vex one another with falshood and malice , upon Earth , where the Potent doth what he listeth , to satisfie his anger ; and as wee revile , deride , mock , vilifie , and send one another to the Devill , to deprive one another of their credit and reputation through falshood ; so must Christ therefore take all this upon him . 59. And you see cleerly , that the wicked Pharisees and Scribes put these things upon him ; for these things did not happen to him for nothing , or without cause ; for it was of necessity to be so : for the Pharisees , Scribes , and Rulers , had put that in his dish , for him , which he must eate . Or shall wee be silent , wee must tell it , though it should cost us our life . 60. Behold thou wicked Antichrist , thou art the same which thou hast alwayes been , thou art an old , and not a new [ Antichrist , ] thy cunning policy is borne in the Anger of God ; the Devill teacheth thee to doe what thou doest : Among Princes and Kings ( who have their ground and foundation in Nature ) thou stirrest up to warres and dissentions , that thou mightest be advanced by them , through thy deceit , hypocrisie , and knavish suttle cunning policy : this thou doest out of Pride ; thou pervertest the Scriptures of the u Saints , to promote thy vapouring haughtinesse , and art a Murtherer of soules , thou causest mockings among the ignorant , so that they think ( when they many times persecute a holy soule ) that they doe God good service in it : thou teachest them so , or else they would not thinke any such thing ; thus thou workest Confusion , and art Babell , a Habitation of Whoores , and of all Devils ; even so saith the Spirit . 61. This is their course one among another , one reproacheth and condemneth this , the other that , and it is a continuall howling of Devils ; all manner of Love , charity , and union is extinct , the mouth speaketh one thing , and the heart thinketh another : they all cry out one among another , and none knoweth where the woe lyeth ; And Christ must thus take all this upon him ; Many ignorantly cryed ( by the instigation of the High Priests ) Crucifie him , Crucifie him , he hath made uproares and disturbance among the people , and yet knew not any cause why they said so . And so it is a● this day , if Antichrist x entrappeth any in his fiercenesse ; he cryeth out upon him for a sectary , a schismatick , a disturber of the peace , and maker of uproares , and then all cry , A Heretick , A Heretick , and yet their hearts can say no evill of him . 62. Thus behold , thou false Opposer of Christ , and Author of all uproares , mischiefe , and disturbance upon Earth , how many ignorant silly people are there under this thy reproachfull blaspheming , which thou many times causest to lay aspertions upon a holy soule . Behold , now if that persecuted soule shall cry to God for deliverance , then it all cometh to be a Substance , y and an Essence before God ; And now if those poore soules many times ( which thus ignorantly have slandered a holy soule ) come before God , and would faine be saved ; then if Christ now had not taken all these false reproaches and aspersions upon him , and reconciled his Father in himselfe with his Love , where would you poore sinners abide ? Therefore Christ commandeth us to forgive [ others ] , as his Father in him hath forgiven us : if wee doe not so , the same measure that wee mete to others , wee shall have measured unto us . The Gate of a Poore Sinner . 63. Therefore thou beloved Soule : if thou art fallen into heavy sinnes and blasphemies , through the deceit of the Antichrist , and the seduction of the Devill and his followers : Consider thy selfe instantly , continue not therein , nor doe not despaire in that condition : forgive thy adversary his faults , and pray to God the Father , for Christs sake , who hath borne all our wickednesse and iniquities upon him ( as a patient Lamb ) ; and they shall be forgiven thee . Nay , wee should not in Eternity have ever been able to come out of this evill and wickednesse , if the z Mercy of God ( without our knowledge or desert ) had not helped us out of it . 64. O how wholly of meere [ Mercy and ] Grace hath God the Father given us his Sonne , who hath taken upon him our transgressions , and reconciled a him in his Anger ; All Men are invited to this Grace , of what condition soever they are , they may all come , whether they be Turkes , Jewes , Heathens , or Christians , or what name soever they are called by , none are excluded : all that are weary and heavy laden may come to Christ , he will receive them and refresh them all , as himselfe saith : and whosoever teacheth , or saith otherwise , or seeketh any other way , is the Antichrist , and entreth not by the true Doore into the Sheepfold . Amen . 65. And now if wee consider the scornings , despisings , and mocking of Christ , and that all was done by the instigation of the Great ones : and that commonly they were the poore silly people that followed him , except some few that were wealthy : wee then cleerly finde that which Christ said ; That a rich man will hardly enter into the Kingdome of Heaven . This is not meant concerning their riches , but concerning their vaine , glorious , proud , and covetous life , whereby they consume the sweat of the needy in Pride , and forget God. O how hard it is for one that is proud , to humble himselfe before God and Man : and the Kingdome of Heaven consisteth onely in the vertue and power of Humility . 66. Yet it is seene that some wealthy people did draw neere to Christ : whereby it may be perceived , that the Kingdome of Heaven consisteth not in misery onely , but in Joy in the Holy Ghost ; and none ought to esteeme himselfe happy , because he is poore and miserable : he is in the Kingdome of the Devill neverthelesse , if he be faithlesse and wicked . Also none that is rich ought therefore to cast his goods and wealth away , or give them to be spent lavishly , in hope to be saved in so doing : no friend ; the Kingdome of God consisteth in Truth , in Righteousnesse , and in Love towards the needy , to be rich damneth none , that use it aright ; thou needest not to lay downe thy Scepter , and run into a b Corner , crying , that is but hypocrisie : thou mayest doe righteousnesse , and better service to the Kingdome of God , in holding thy Scepter by helping the oppressed , protecting the Innocent ; and granting Right and Justice , not according to thy Covetousnesse , but in Love , and in the feare of God ; and then thou art also a Brother to Joseph of Arimathea , and shalt shine brighter than others , as the Sunne and Moone compared with the Starres . It is onely the pride , covetousnesse , envie , falshood , and anger , that is the Crowne of the Devill ; therefore conceive it aright . Of Christs Rest in the Grave [ or Sepulchre . ] 67. Wee know that the Body without the Spirit , is a thing that lyeth still ; for though the body of Christ ( the Holy Element generated in the c Mercy ) is from God ; yet the mobility and life standeth onely in the Deity , and in us Men , in the Spirit of the soule , and in the Spirit of the Great World , which are unsevered in this Body upon Earth . 68. Therefore now the question is , Where the soule of Christ was all the time that the body did Rest in the Grave ? Beloved Reason , doe not like those , that are blinde concerning God , who say , the soule [ of Christ ] went away from the Body downe into Hell into the Earth , and during that time , in the Divine power and vertue ; assaulted the Devils in Hell : and bound them with chaines , and destroyed Hell. O it is cleane another thing . The Saints rising out of the Graves at the houre of the Death of Christ ; declareth otherwise . 69. Reason knoweth nothing at all of God , and if it be not possible to attaine further from the Gift of God , doe not descend downe into that Deepe , but in singlenesse of heart stay d on the Article ; it will not endanger thy happinesse : God looketh onely upon the will of the Heart . Thou must not search so deepe into every thing , if it be not given thee , as it is to this Pen ; this Pen writeth in the Counsell of God , ( that which the hand knoweth not , and scarce understandeth the least spark of it ) and yet very deeply , as thou seest , that the things to come are shewen in a very difficult depth , which God alone will discover in due time , which is e unknowne to us . 70. Thou knowest that God himselfe is all , and there are but Three Principles ( viz. Three Births of distinction ) in his Essence ; or else all things would be one thing , and all were meerely God , and if it were so , then all would be in a sweet meeknesse : but where would be the Mobility , Kingdome , Power , and Glory ? Therefore wee have often said ; the Anger is the Roote of Life : and if f it be without the Light , then f it is not God , but Hell fire : but if the Light shine therein , it becometh Paradise and fulnesse of Joy. 71. Therefore wee can say no otherwise of the soule of Christ , but that he commended it into his Fathers hands , and the Father took it into his Divine power ; it stood with its Roote therein before : but it s own Roote , was ( without the Light of God , ) in the Anger . And now the soule of Christ came with the Light of God into the Anger ; and then the Devils trembled , for the Light tooke the Anger captive , and the Father ( understand , his Anger ) in the Kingdome of Heaven was Paradise , and in Hell remained to be Anger still . For the Light shut up the Principle of Hell , so ( to be understood , ) that no Devill dareth to take one glimpse [ of light ] in thither , he is blinde before the Light , and [ the Light ] is his terrour and shame . 72. And so thou must not think that the soule of Christ was then gone a great way from his Body ; for all the Three Principles were on the Crosse , why also not in the Grave ? at that very , moment , when Christ laid off the Kingdome of this world , the soule of Christ pressed into Death , and into the Anger of God , and in that very moment , the Anger was reconciled in the Love in the Light , and became Paradise : and the Devils were captivated in the Anger in themselves , together with all wicked soules : and so instantly the life did spring up through Death , and Death was destroyed , and made a scorne ; yet to the wicked ( which remaine in the Anger ) it is a Death , but in Christ it is a Life . 73. Thus the soule of Christ rested in the Grave , in the Father , forty houres present with its body ; for the Heavenly Body was not dead , but the Earthly onely , the soule sprung up in the Heavenly through Death , and stood forty houres in Rest ; these were the forty houres , in which Adam was asleepe , when his wife was taken out of him : as also the forty dayes when Moses was on the Mount [ and Israel was tempted to try ] whether it were possible to live in the vertue or power of the Father in the Kingdome of Heaven . But when it was found to be impossible , then presently the people fell away from the Law of the Father ( viz. from the Law of Nature ) : and worshipped a Calfe that they had made , to be instead of God : and Moses brake the Tables of the Law. 74. And God spake further to Israel in the fire , that they should see , that it was not possible to enter into the Land of Promise ( [ into ] Paradise ) till the right Joshua or Jesus came , who should bring them through Death into Life : consider this further : I will set it downe very cleerly in the other Bookes concerning the Tables of Moses ; search for it , and you will finde the whole ground , of whatsoever Moses hath spoken and done . Of Christs Resurrection out of the Grave . 75. As Adam went out of the cleere Light of God , into the dark Kingdome of this world , and the soule of Adam stood between two dark Principles ( as between Death and Hell ) and grew up in the body ; so also would Christ ( in his growing body ) rise up from the dead at midnight , and make the night in his holy body to be a cleere Eternall Day , whereinto no night ever came , but the Light of God the Father , and of the Lamb shone therein . 76. Thou shouldst not think that the soule of Christ these fortie houres was in any other place than in the Father , g and in his body , where it sprung up ( in great meeknesse upon the persecution [ it had ] ) as a Rose , or faire flower out of the Earth ; as also our soules in our Rest , in the Body of Jesus Christ ( at the Last Judgement-day in the destruction of this world ) shall in the new body breake forth againe out of the Old : and in the meane while the soule groweth up in the Holy Element , in the body of Christ , till h our forty houres also come about , and not one houre longer , than the appointed time is . Thus is the body of Christ in the power or vertue of the Father , ( through the soule ) risen againe and gone forth , and hath in it the Light of the Holy Trinity . 77. It was not needfull that the Stone should be rowled away [ from the Grave ] , but to convince the blinde Jewes , that they might see it was but folly in them to goe about to detaine or shut up God : also because of the Disciples weake Reason , that they might see that he was risen for certain : for [ when the Stone was rowled away ] they could goe into the Grave and see it themselves . 78. Also the Angel appeared to them there , and comforted them : Thus will Christ comfort his afflicted ones , who are afflicted for his sake : yea he is [ present ] with them , as he was with Mary Magdalene , and with the two Disciples going to Emaus . 79. Thou must know , that no Stone or Rock , can keepe or retaine his body , he pierceth and penetrateth through all things , and breaketh nothing : he comprehendeth all things , and the thing comprehendeth not him : he comprehendeth this world , and the world comprehendeth not him : he is hurt by nothing , the whole fulnesse of the Deity is in him : and is not included in any thing : i he appeareth a Creature , in our Humane forme , in the same k dimensions that our bodies have : and yet his body hath no end or limit ; he is the whole Princely Throne of the whole Principle . 80. When he was here upon Earth in the earthly Man , his outward body was circumscribed and limited , as our Bodies are : but the Inward body is unlimited : for wee also ( in the Resurrection in the Body of Jesus Christ ) are unlimited , yet visible and palpable or comprehensible , in the heavenly flesh and bloud , as the Prince of life himselfe is ; l wee can in the heavenly figure [ or shape ] be great or little , and yet nothing be hurt or wanting in us , there is no need of compressing the parts of that body . 81. O deare Christians , leave off your Contentions about the body of Jesus Christ ; he is every where in all places , m yet in the Heaven ; and the Heaven ( wherein God dwelleth ) is also every where : God dwelleth in the body of Jesus Christ , and in all holy soules of Men , even when they depart from this outward body ; and if they be regenerated , then they are in the body of Jesus Christ , even while they are in this Earthly body : A soule here in our body upon Earth , hath not the body of Christ in a palpable substance , but in the word of power [ or vertue ] which comprehendeth all things : in Christ indeed body and power is one [ thing ] ; but wee must not understand [ this , of the foure Elementary ] Creature [ which is ] in this world . 82. And the Spirit n signifieth , that if you doe not leave off this Contention , you shall have no other signe [ given you ] then the o signe of Elias , in fire , in zeale , the zeale shall devoure you , and your contention must devoure your selves , you must consume your selves ; therefore are you not madd ? Are yee not all Brethren , & are yee not all in Christ ? If you did converse in Love , what should you need to strive about your Native Countrey ( wherein you dwell ) ? O leave off , your cause is evill in the fight of God , and yee are all found to be in Babell : be advised : the day breaketh : how long will yee keepe Company with that adulterous Whore ? Arise , your noble Virgin is adorned in her Orient Garland of Pearle : shee weareth a Lilly which is most delightsome : be brotherly , and shee will adorne you indeed , p wee have seene her really , and in her Name wee write this . 83. There is no need of Contention about the Cup of Jesus Christ , his body is really received in the Testament , by the faithfull , as also his Heavenly Bloud , and the Baptisme is a Bath [ or Laver ] in the water of the Eternall Life ( hidden in the outward [ Baptisme with water ] ) in the Word of the Body of Christ . Therefore all Contention [ or Disputation ] is in vaine : be in Brotherly Love , and forsake the Spirit of Pride , and then yee are all in Christ . 84. These very deepe and difficult matters are not profitable for you , you ought not to looke after them ; wee must onely set them downe , that you may see what the ground is ; and what the Errour is . For wee are not the cause of these Writings , but you ( in your high puffed up Lust ) have stirred up the Spirit , that you might finde out the thoughts of your hearts , let the Resurrection of Christ be powerfull [ and effectuall ] to you : for his Resurrection is your Resurrection : and in him wee shall grow , and flourish , and live Eternally : onely stick to him , and then you cannot perish in any distresse : for if you have him , you have the Holy Trinity of God. 85. If you will pray to God , then call upon God ( your Heavenly Father ) in the Name of his Sonne Jesus Christ , [ desiring ] that he would forgive you your sinnes , for the sake of his sufferings and death : and give you what is good for you , and may further your salvation : Give up and yeeld all whatsoever is earthly , to his pleasure and will ; for wee know not what wee should desire and pray for , but the Holy Ghost helpeth us in Christ Jesus , before his Heavenly Father . Therefore there is no need of many words [ or Long Prayers ] ; But a beleeving Soule , which with its whole Earnest [ resolved purpose , ] yeeldeth it selfe up into the Mercy of God , to live in his will , in the Body of Jesus Christ : and continueth constant , then he is sure and safe from the Devill . 86. That Phantasie about the Intercession of the Saints , is unprofitable : it is but a vexation , whereby you disquiet the Saints in their Rest . Doth not God himselfe call you continually : and doth not your Virgin waite for you with a Longing Desire : doe but come , and shee is yours : you need not send any forraine Embassadours : it is not heere , as at Court , Christ would alwayes faine increase his Heaven , in his Joy : Why stand you so long in doubt , because of your finnes ? Is not the Mercy of God greater than Heaven and Earth : what doe you meane ? There is nothing neerer you than the Mercy of God ; onely in your sinfull impenitent Life , you are with the Devill , and not with Christ Say what you will : though you sent a Million of Embassadours to him , if your selfe be wicked , you are but with the Devill still : and there is no remedy , but you must your selfe rise with Christ , and be borne anew , in the body of Jesus Christ , ( through the power of the Holy Ghost ) in the Father , in your own soule . If thou makest a feast [ or keepest a solemnity ] doe it for the benefit and q reliefe of the afflicted and needy , whereby God is praised in thy Love , and that is well ; but if it be for the Rich Glutton , who onely useth it out of pride and lazinesse , thou hast no benefit of that : for God is not praised therewith , neither doth Paradise grow therein . 87. And doe not relie upon the hypocrisie of the Antichrist , he is a lyar , and covetous , and a dissembler : he mindeth onely his Idoll the Belly , and is a Thiefe , in the sight of God : he devoureth the Bread , that belongeth to the needy : he is the Devils Hell-hound , learne to know him . 88. Speaking then of the true Resurrection of Christ ; wee will also shew [ somewhat ] concerning his conversation ( those forty Dayes ) after his Resurrection , before his Ascension : Because wee know that he is become a reall Lord over Heaven , Earth , and Hell , therefore wee shew you , how the Kingdome of this world with all the Essences and qualities thereof , hath been subjected to him . And although he did not alwayes converse visibly with his Disciples , yet many times he shewed himselfe to them visibly , palpably , and staying with them , r according to the Kingdome of this world , according to his body which he had heere , which was swallowed up by the new Body , which he must present againe , as God would have it to be presented : for God is Lord of every thing , and every thing must be changed , ( as he pleaseth , ) that he might thus shew his Disciples his reall Body , and the Print of the Nayles : which stand in the Holy Christ , in his holy Body in Eternity ( as a signe of his victory ) and shine brighter than the Morning-Starre . 89. He thereby confirmed his Disciples weake faith : and so shewed , that he is Lord also over the Kingdome of this world : and that all whatsoever wee sow , build , plant , eate and drinke , is fully in his Almighty power , and that he can blesse and increase it , and therefore he is not severed or parted from us ; but as a flower groweth out of the Earth , so his Word , Spirit , and power [ or vertue ] groweth in every thing ; and if our minde be sincerely inclined to him , then wee are blessed of him , in body and soule : but if not ; then the curse and the Anger of God is in all things , and wee eate death in all fruits [ or food ] . And therefore it is that wee pray , that God will blesse our meate and drinke , also our bodies and soules in Christ , and that is right . 90. Secondly , wee intimate also , how Christ conversed upon Earth , forty dayes after his Resurrection , ( understand , in the Kingdome of this world , whereas yet he was in Heaven ) yet he bare that Image without any outward Glory or Clarity before the eyes of Men : and he had the body wholly with every Essence , as it hung on the Crosse , except the s source of the Principle , which he had not ; but else he had all Essences in flesh and bloud , and yet the outward flash stood in the might [ and power ] of the Heavenly . This wee see , by his going in to his Disciples , the Doore being shut : and passed with his body through the wood of the Doore : Thus you may understand , that the world is as nothing to him , and that he hath power over all things . 91. And further also wee intimate to you , that these forty dayes , are the forty dayes of Adams being in Paradise before his sleepe ere the Woman was made out of him , where he stood in the Paradisicall Temptation , where he was still pure and heavenly ; And so this Christ must also stand forty dayes in the Paradisicall source [ or condition ] in the Temptation [ to try ] ( whether the body would continue Paradisicall ) before he was Glorified : and therefore he did eate and drinke with his Disciples in a Paradisicall manner , ( as Adam should have done ) into the Mouth , and not into the Body , for the contuming consisted in the vertue [ or power ] . 92. Heere it was rightly tempted , whether the body would live in divine vertue and power , as Adam also should have done , while he was in Paradise in this world : and though he were there , yet he was in this world , and yet he lived not in the source of this world , but in the Paradisicall property above the world , and also above the wrath of the Anger in the Hell : he should have lived in the source of Love , Humility , Meeknesse , and t Mercy in the friendly will of God : and so he should have ruled over the Starres and Elements , and there should have been no death nor frailty or corruption in him . 93. Therefore yee Turkes and other superstitious People , you should observe and understand aright ; wherefore Christ gave us such Lawes : as command us not to be revengefull : and that when any strike us on the one cheeke , wee should present the other to him , and so further ; that wee should blesse them that curse us , and doe well to them that hate us , and hurt us , understand yee this ? 94. Behold , a true Christian ( who liveth in the Spirit of Christ ) must also walke in the conversation of Christ : he must not walke in the fierce sterne revenging Spirit of this world ; but as Christ lived and conversed in this world , after his Resurrection , and yet not in the source or property of this world . And though it is not possible for us ( while wee live in the source of this world ) to doe so , yet in the new Man in Christ ( whom the Devill bideth and obseureth ) wee may ; if wee live in meeknesse , then wee overcome the world in Christ : if wee recompence Good soa Evill , then we witnesse , that the Spirit of Christ is in us : and then wee are dead , to the Spirit of this world , for the sake of the Spirit of Christ , which is in us ; and though wee are in this world , yet the world doth but hang to us , as it hung to Christ after his Resurrection , and yet he lived in the Father in the Heaven , even so doe wee also , if wee be borne in Christ . 95. Therefore let this be told you yee Jewes , Turkes , and other Nations : yee need not looke for any other , there is no other Time at hand , but the Time of the Lilly ; and the signe of that [ time ] is the u signe of Elias . Therefore take heed in what Spirit you live , that the fire of Anger doe not devoure you , and x eate you up . It is high time to cast Jezabel with her whoredomes out of the house : least you receive the wages of the whore ; and as you revile one another , so you devoure one another . Truly , if the contentious Disputations be not suddenly stayed [ and these courses mended ] , the fire will burne out aloft over Babel ; and then there will be no remedy , till the Anger eate up and consume all whatsoever is in it . 96. Therefore let every one enter into himselfe , and not speake of another , and hold his way to be false , but look that he turne himselfe , and have a care , that he be not found in Anger of the devourer ; else if he should hoope , and hallow , and laughing say , looke how Babell burneth , then he must be burnt and consumed also , for he is fuell for that fire : and whosoever feeleth a thought in himselfe , that doth but wish for the Anger , [ to devoure ] , y that proceedeth from Babell . 97. Therefore it is very hard to know Babell : every one supposeth that he is not in it : and yet the Spirit sheweth mee , that Babell z encloseth the whole Earth ; therefore let every one look to his own wayes , and not hunt after covetousnesse , for the a Driver destroyeth it , and the Stormer eateth it up and consumeth it ; the Counsell of the Wise Man will not help then : all the Wisdome of this world is folly : for that b Fire is from the Anger of God : your Wisdome will turne to your hurt and scorne . Of Christs Ascension into Heaven . 98. As wee know , when Adam had lived forty dayes in the Paradise , then he went into the Spirit of this world , whereas he should have gone into the Trinity ; for he stood in the Time of the Temptation ; and if he had held out these forty dayes , then he had been fully with his soule in the Light of God , and his body in Ternarie sancto , [ in the Holy Ternary ] , like this Christ . 99. For when he had conversed forty dayes ( after his Resurrection ) in the Proba [ or Triall ] in this world ; then he went up into a Mountaine , whither he had appointed his Disciples to come , and went up aloft visibly , with his own body which he had offered up on the Crosse ( till a cloud came and did hide him from their fight ) for a sure signe that he was their Brother : and that he ( in this Earthly forme and body ) would not forsake them ; as he also said to them , Behold , I am with you to the end of the world . 100. Now then saith Reason , whither is he gone ? is he gone out of this world , aloft above the Starres into another Heaven ? Hearken my beloved Reason , incline thy Minde to Christ and behold , I will tell it thee : for we see it and know it : not I : for when I say we , you must not barely understand it of my Earthly Man : for the Spirit that driveth this Pen is spoken of also ; therefore I write and say wee , when I speake of my selfe , as of the Author ; for I should know nothing , if the Spirit of knowledge did not stirre it up in mee : and there could be nothing sound but in such a way , the Spirit would not be in any other way : but he did hide and withdraw himselfe : and then my soule was very much disquieted in mee , with great longing after the Spirit , till I did learne how it was . 101. Behold that which the Antients have invented and taught , is not the Ground ; They tooke upon them to measure how many hundred thousand miles it is to c rhe Heaven whither Christ is gone . They did it to this end , that they might be Gods upon Earth themselves , as their invented Kingdome sheweth and declareth , which standeth meerly in Babell . Behold , when wee speake of the Thrones , it is cleane another thing than that they meane : and their blindnesse and ignorance is found , though there is a Spirit in their knowledge which is not so much rejected : but that Spirit is not [ or cometh not ] ex Fernario sancto [ out of the Holy Ternary ] out of the Body of Jesus Christ , but it is out of the High Eternity , which flieth up above the Thrones ; which may be mentioned in another place . 102. Wee must continue in this Throne [ which is ours ] , what are the other Thrones to mee , where the Principalities of Angels are : they are indeed our friends , and faithfull helpers in the service of God ; wee must look upon our own Throne wherein wee were created and made Creatures , and upon our Prince in that Throne ; upon God. The first Purpose of God ( when he created us , and beheld us in the Eternall Band ) that must stand . 103. This was the Throne of Lueifer , with his Legions : but when he fell , he was thrust out into the first Principle : and then the Throne in the second Principle was empty : in the same Principle God created Man , which should continue therein , and it was tempted [ to try ] whether that were possible ; and to that end it was , that God created the Third Principle , ( in the place of this world , ) that Man also ( in the fall ) might not become a Devill , but that he might be helped againe . Therefore the Enmity of the Devill against Christ is , because he sitteth upon his Royall Throne , and besides holdeth him captive with his Principle . 104. Thus the place of this world ( according to the Heavenly Principle , ) is the Throne and Body of our Christ : and all ( whatsoever is in this world in the Third Principle ) is his own also ; and the Devill ( who dwelleth in this place in the first Principle ) is our Christs captive [ or Prisoner ] . 105. For all Thrones are in God the Father , and without him is nothing ; he is the Band of the Eternity ; but his Love in the Body of Christ ( as in his Throne ) holdeth the Anger in the Band of Eternity ( together with the Devils ) captive . And you must understand , that all is creaturely , his Love , and also his Anger ; and as is mentioned before , so the difference [ distinction or division ] is a Birth ; and so it cannot be said , that the Devils dwell farre from Christ , no ; they are neere , and yet in Eternity cannot reach to him : for they cannot see the cleere Deity in the Light , but are d blinded by it , and wee shall in Eternity not see nor touch them , as at present wee see them not , because they are in another Principle , and so that Principle remaineth . 106. Thus my deare Minde , know ; e that the creature of Christ is the Centre of this Throne , from whence every life proceedeth , viz. whatsoever is heavenly ; for in that Centre is the Holy Trinity , and not alone in this Centre , but also in all Angelicall Thrones , also in the soules of holy Men : onely wee must thus speake , that it may be understood . Now the Body ( understand the Creature , the Man Christ , ) is set in the midst of this Throne : and standeth also in Heaven , ( understand in his Principle ) sitting f in his Throne at the right hand of God the Father . 107. The right hand of God , is where the Love quencheth the Anger , and generateth the Paradise , that must needs be the Right hand of God , where the Angry Father is called God in the Love and Light of his Heart , ( which is his Sonne ) ; and this bodily Throne ( viz. the whole body of Christ ) is wholly at the Right hand of God ; but when it is said , at the right hand of God , then understand , the most inward Roote of the sharpe Might of the Father , wherein the Omnipotence consisteth , where the Father himselfe goeth forth , into the re-conceived will , into the meeknesse , and openeth the Gate ( in the dispelling of the Darknesse ) in himselfe : thus Christ is set therein , and sitteth thus at the Right hand of the vertue [ or power ] and Omnipotence , in such a manner , as wee cannot more highly expresse it with our Tongue , wee understand it well in the Spirit : therefore it is not needfull for you to search any further into it : but onely looke that you attaine the Body of Christ , and then you have God , and the Kingdome of Heaven , but wee must write thus , because of the Errours in the world , and for their longings sake that are therein . 108. But when you aske ; Doth Christ sit or stand , or lye along ? then you aske , as if an Asse should aske about his sack he carrieth , how the Taylor made it : yet the Asse must have provender given him , that he may carry the burthen the longer . Behold , Christ fitteth in himselfe , and standeth in himselfe , he needeth no chaire , nor footstoole : his power is his stoole , there is neither above nor beneath there . And as you see in the vision of Esaias , that was full of eyes behinde and before , above and beneath ; so the body of Christ , the holy Trinity shineth in the whole Body , and needeth no Sunne , nor day-light . CHAP. XXVI . Of the a Feast of Pentecost . Of the sending of the Holy Ghost to his Apostles , and the Beleevers . The Holy Gate of the Divine Power . 1. NOw saith Reason , if Christ ascended thus with his body , which he b offered up on the Crosse , when was he Glorified in his body ? Or how is his body now ? is it now as his Disciples saw him ascend into Heaven ? My beloved Reason , my Earthly eyes see it not , but the spirituall [ eyes ] in Christ see it very well . The Scripture saith ; He is c Glorified and Lord over all ; but wee will open to you , the Gate of the Great Wonders , that you may see what wee see . 2. Behold , when God the Father had brought Israel into the Wildernesse to Mount Sinai , and would give them Lawes , in which they should live : then he commanded Moses to come up the Mountaine to the Lord , and the rest of the Elders must stay a farre off , and the people below the Mountaine : and Moses went up the Mountaine alone , to the Lord ; and there appeared the brightnesse [ or Glory ] of the Lord , and on the seventh Day he called Moses , and spake with him concerning all the Lawes ? And the countenance of Moses was d Glorified from the Lord , so that he could stand before him , and speake with him . Thus also the Man-Christ in Ternario sancto [ in the Holy Ternary ] ( when he was ascended into his Throne ) was Glorified on the ninth Day in the Holy Trinity . 3. Understand it right : his soule in the Creature was not first Glorified , but his whole Body , or Princely Throne : there went forth out of the Centre of the Holy Trinity , the Holy Ghost ; as you see cleerly , that those ( who had put on the Spirit of Christ ) were highly enlightened : for the Holy Ghost went forth from the Centre of the Trinity into the whole holy Element , and did flow into the e Mercy of God : and as he Triumphed in the Body of Jesus Christ , so also in his Disciples , and in the Beleevers . 4. There were opened all the Doores of the Great Wonders , and the Apostles spake with the Languages of all Nations : and so it may be seene cleerly , that the Spirit of God had opened all the Centres of all Essences , and spake out of them all ; for Christ was the Lord , and the Heart of all Essences , and therefore the Holy Ghost went out of all Essences , and filled the Essences of all Men , which turned their eares with a desire to it , and in that he pressed into all : and every one heard ( out of his own Essences and Language , ) the Spirit of God spake out of the Disciples : and the Holy Ghost was borne in the bodies of all their hearers , which had but an earnest desire to it , and they were all filled : for the Spirit of God pierced through into their hearts , as he pressed forth out of the Centre of the Trinity into the whole body and Plincely Throne of Jesus Christ , and filled all outwardly in the Clarity [ or Glory ] . 5. Thus all the holy soules were filled , so that their whole body in all Essences was made stirring from the exceeding pretious vertue [ or power ] which went forth in the Wonders in power and in f Deeds that were done there . And here is set before us the vertue [ or power ] of the Father in the Fire , in his severe Omnipotency on Mount Sinai , also the Still Loving vertue of the Sonne of God in the Love and Mercy ; for wee see that wee could not at all live in the Father ( in the source of the Fire ) : and therefore Moses brake the Tables , and the people fell away from God. 6. But now when the Meeknesse was in the Father , then the Love held the Anger captive , and [ the Love ] went out of the source of the Father ( and that was the Holy Ghost ) in the Wonders : There stood the highly worthy heavenly Virgin ( of the Wisdome of God ) in her highest Ornament , with her Garland of Pearles : there stood Mary in Ternario Sancto , of which the Spirit ( in the Antients ) hath spoken wonderfully ; And here Adam was brought into Paradise againe . 7. And now if wee will speake of the Glorification of Christ , and of his body , which he visibly ( and in that forme in which he had conversed upon Earth ) ascended withall ; then wee must say , that as the Love of the Heart of God hath reconciled the Anger of the Father , and holdeth it as it were captive in it ; so also the Holy Ternary hath comprehended the hard palpable body of Christ , viz. the g Kingdome of this world , as if it were wholly swallowed up , whereas it is not swallowed up , but the h source of this world , is destroyed in Death , and the holy Ternary hath put on the body of Christ ; not as a Garment , but virtually [ or powerfully ] in the Essences , and he is as it were swallowed up ( to our apprehension and sight ) and yet is really : and shall come againe at the Last Judgement-Day , and manifest himselfe in his own body which he had here , that all may see him , be they good or bad : and he shall also come in the same forme to keepe the Judgement of the Separation ; for in his Divine Glorified forme , wee cannot behold him before wee be Glorified , especially the wicked . But thus all Generations shall see and know him , and the unbeleeving shall weep and wayle , that they went so out of their flesh and bloud into another source [ or condition ] , when they should and might in their own Essences have put on God , and yet did put on the Kingdome of the fiercenesse of the Anger of God , with the Devils ; and let the same into the Essences of their soules , and caused themselves to perish . 8. Therefore wee say , that in the soule of Christ , in its Essences , the cleere Deity ( viz. the Light of God is comprehended , which hath quenched the Anger in the source of the soule : and thus that Light i clarifieth the soule , and ( though the proceeding vertue ) the Tincture is alwayes generated out of the soule , and the Fiat in the Essences maketh it comprehensible and palpable ; and that is the Ternarius Sanctus , or the Holy Earth , that is , the holy flesh , for God enlighteneth in this body , all in all . 9. Thus his earthly body is swallowed up in God , though indeed he never had such an earthly body as wee have , for he was not of the Seede of a Man ; but wee speake onely of the comprehensibility and visibility of it to our eyes , according to which he is our Brother : and he shall appeare at the Last Judgement-Day in our fleshly forme , in the power of God , as Lord over all , for all power in Heaven and in this world is subjected under him , and he is Judge over all , A Prince of Life , and Lord over Death . 10. And so the Kingdome of Heaven is his own body , and the whole Princely Throne of his Principle is Paradise , wherein the blessed fruit in the vertue of God springeth up : for the Holy Ghost is the vertue [ and power ] of the fruit ; as the Aire in this world is , so the Holy Ghost is the Aire and Spirit of the soule in Christ , and of all his children : for there is no other Aire in Heaven , in the body of Christ ; and God the Father is All in All. Thus wee live and are ( in Christ ) all in the Father , & there is no soule that searcheth out to the depth ; but wee live all in singlenesse of heart and in great humility and love one towards another , and rejoyce one with another , as children doe before their Parents : and to this end God created us . 11. Thus my deare k soule , seeke Christ and incline thy selfe to him , and so thou shalt receive the Holy Ghost , who will new regenerate thy soule , and enlighten , drive , and leade thee ; and he will reveale [ and manifest ] Christ to thee : Leave off all opinions and humane Inventions ; for the Kingdome of God is neere thee ; and thou art kept out from God onely by thy own unbeliefe , by thy evill works ( viz. ) by thy pride , covetousnesse , envy , anger , and falshood : for thou clothest thy selfe with them , & so thou art in the Devils cloaths , without God. 12. But if thou leavest them off , and passest with the desire of thy heart into the Mercy of God , then thou goest into Heaven , into God the Father , and thou walkest in the body of Christ in the pure Element ; and the Holy Ghost goeth forth out of thy soule , and leadeth thee into all truth : and the old corrupt Man doth but hang to thee , which thou shalt destroy in Death : and with thy Love in Christ , still , overcome , and captivate the Anger of the Father in thy soule : and thou shalt spring up with thy New Man through Death , and appeare in the same at the Last Judgement Day . The l Gate to Babell . 13. When wee consider with our selves , the many Sects , and Controversies in Religion , and from whence they come and take their Originall : it is as cleere as the Sunne , and it manifesteth it selfe indeed , and in truth : for there are great Warres and Insurrections stirred up for the cause of [ Religion or ] Faith : and there ariseth great hatred and envy about it , and they persecute one another for opinions sakes ; because another is not of his opinion , he sticks not to say , he is of the Devill ; and this is yet the greatest Misery of all , that this is done by the Learned in the high Schooles [ or Universities ] of this world . 14. And I will shew ( thee simple Man ) their venome and poyson : for behold every one among the Layety looketh upon them , and thinketh , Sure it must needs be right if our m Priest say it : he is a Minister of God : he sitteth in Gods stead , it is the Holy Ghost that speaketh out of him . But Saint Paul saith ; Trie the Spirits : for every ones Teaching is not to be beleeved : and Christ saith ; By their works thou shalt know them : for a good Tree bringeth forth good fruit , and an evill tree bringeth forth evill fruit ; also he teacheth us plainly that we should not gainsay the Prophesie that is of God , but we should learne to try them by their fruits . 15. Wee speake not of perfect Works done by the body , which is captivated in the Spirit of this World ; but [ wee speake ] of their Doctrines , that wee [ must ] trie them , whether they be generated of God. For if that Spirit teacheth blasphemies , slanders , and persecutions , then it is not from God , but it proceedeth from the covetousnesse and haughtinesse of the Devill . For Christ teacheth us meeknesse , and to walk in brotherly Love : wherewith wee may overcome the enemy , and take away the Might of the Devill , and destroy his Kingdome . 16. But when any fall to fireing , killing with the sword , to undoe people , ruine Townes and Countreys , there is no Christ , but the Anger of the Father , and it is the Devill that bloweth the n fire . For the Kingdome of Christ is not found in such a way , but in Power ; as the Examples of the Apostles of Christ declare , who taught no revenge , but they suffered persecution , and prayed to God , who gave them signes , and great Wonders , so that people flocked to them : and so the Church of Christ grew mightily , so that it overshadowed the Earth . Now who is the Destroyer of this Church ? Open thy eyes wide and behold : it is Day-light , and it must come to the Light , for God would have it so , for the sake of the Lilly. It is the Pride of the Learned . 17. When the Holy Ghost spake in the Saints with power and Miracles , and converted people powerfully , then they flocked to them , they honoured them greatly , they respected them , and submitted to them as if they had been Gods. Now this was well done to the Saints , for the honour was given to God , and so humility and love grew among them , and there was all loving Reverence , as becometh the children of God , and as it ought to be . 18. But when the Saints comprised their Doctrine in Writings , that therby in their absence it might be understood what they taught ; then the World fell upon it , and every one desired to be such a Teacher , and thought the Art , skill , and knowledge stuck in the Letter : thither they came running , old and new , who for the most part onely stuck in the Old Man , and had no knowledge of God : and so taught according to their own conceits , from the written words : and expounded them according to their own meanings . 19. And when they saw that great respect and honour was given to the Teachers , they fell to ambition , pride , and greedinesse of money : for the simple people brought them presents or gifts , and they thought that the Holy Ghost dwelt in the Teachers , whereas the Devill of Pride lodged in them : and it came to that passe , that every one called himselfe after his Masters name [ whose Doctrine he prized most ] one would be of Paul ; another of Apollo ; another of Peter ; and so forth And because the Saints used not the same kinde of words and expressions in their Teaching and Writings ( though they spake from one and the same Spirit ) therefore the Naturall Man ( which being without the Spirit of God , knoweth nothing of God ) began all manner of strife and Disputations , and to make Sects and Schismes : and they set themselves up for Teachers among all sorts of People : not for Gods sake , but for temporall honour , riches , and pleasure sake , that they might live brave lives . For it was no very hard labour and worke , to hang to the bare Letter : and such strife and contention arose amongst them , that they became the most bitter enemies and haters one of another : and none of them were borne of God : but their Parents held them close to the Scripture , that they might come to be Teachers , that so they might be honoured in and for their children , and that their children o might live bravely . 20. And so it fell out , that every one would get the greatest conflux of people he could , that he might be esteemed by most people ; and these Lip-Christians did so multiply ; that the sincere hearty desire to God was left , and they onely looked upon the Lip-Priests , who did nothing but cause strife and contentions ; and they all vapoured and boasted of their own Art and skill which they had learned in the Schooles and Universities : and cryed , loe here is Christ , come running hither , thus and thus hath Paul written ; and another saith , come hither , here is Christ , thus and thus hath Peter written , he was the Disciple of Christ ? and had the keyes of the Kingdome of Heaven , this cannot be amisse : they doe but deceive you , follow after mee . 21. Thus the poore ignorant people looked upon the p Mouth-Apes , those greedy covetous Men , which were no other than q vizard-Priests : and so lost their deare Immanuel ; for Christ in them ( from whence the Holy Ghost goeth forth , which driveth and leadeth Men , and who at first had begotten them with power and Miracles ) must now be nothing but a History , and they became but History-Christians ; yet so long as the Apostles and their true Disciples lived , they stopped and reproved such things , and shewed them the right way ; but where r they were not , there the History Priests mis-led them , as may be cleerly seene in the Ephesians . 22. And so the Kingdome of Christ grew not in Power onely ; but for the most part in the History ; the Saints borne in Christ , they confirme that many times with great Wonders [ or Miracles ] and the History-Priests of Baal , they alwayes built upon those [ Miracles of the Saints ] , same that which was good for the promoting vertue and good manners : many brought forth thistles and thornes , that they might make strife and warres : many sought onely great honour , dignity , and glory , that it should be conferred upon the Church of Christ and her Ministers , as it may be seene in Popery , out of what Roote it is growne : And it came so farre , that they mingled the Jewish Ceremonies in their Doings , as if the Justification of a poore sinner didlye in them , because they were of Divine appointment ; for which cause , the Apostles held the First Councell at Jerusalem , where the Holy Ghost concluded , that they should onely cleave to Christ in true Love one to another , and that was the onely Justification before God. 23. But it availed not , Pride would erect its Throne , and set it above Christ , the Devill would be God : and they made ſ Glosses , that they might bring it to passe in such a way , that the simple people might not take notice of it ; there the Keys of Peter must govern the Citie , and they drew together with the Keys , t Divine Authority to them , and so could use the Divine Power in deeds and wonders no more : for they desired to be rich and wealthy upon Earth , and not to be Poore with Christ , who in this world ( as himselfe witnesseth ) had not whereon to lay his head ; they would not be such Christians in power and wonders : As Adam , who would not live in the Power , but in a great Heape [ of Earth ] , that he might have something to take hold of . And heere may be rightly seene our Misery which Adam brought us into , that our Essences alwayes reach after the Spirit of this world , and desire onely to fill themselves with a great Heape , from whence Adam , and wee all , have gotten such a swelled grosse untoward body , full of sicknesses , contrariety , and contentious desires . 24. Now when the Historicall Christendome , and the true Christians grew together , the Scepter was alwayes among the Learned , who exalted themselves , and made themselves potent , and great , and the simple [ Church ] yeelded to it as right : and yet there was a desire after the Kingdome of God found in Men , v. z. the Noble Word of God ( which had u imprinted it selfe in the Promise [ in Paradise ] in the Light of Life , and which was made stirring by Christ ) that drave them indeed to the feare of God. And then they built great x Houses of Stone , and called every one thither , and they said that the Holy Ghost was powerfull there , and they must come thither : y besides , they durst be so impudent to say ( when they were found to be so wicked and malitious ) that the Holy Ghost was powerfully in the mouth of the wicked . 25. But thou Hypocrite , thou lyest : if thou art ungodly , thou canst not raise z the Dead , thou canst convert none , that in this world lyeth drowned in finnes ; thou mayest stirre the heart of the Beleever indeed ( through thy voyce , ) which is a work of the Spirit ; but thou bringest forth none out of Death [ into life ] ; it is an impossible thing . For if thou wilt convert a poore sinner ( which is drowned in sinne , and lyeth captive in the Anger ) , then the Holy Ghost must be in thy mouth , and thy Essences must take hold of his , and then thy Light will shine in him , and thou shalt raise him out of the Death of sinnes , and with thy Love , in thy Tincture , catch him : and then he will come to thee with a hearty desire , longing after the Kingdome of Heaven : and then thou art his Confessour , and hast the Keys of Peter : and if thou art voyde of a that , thou hast no Keyes . 26. As the Confession is , so is the Absolution . Is the Patient an Historicall Christian ? so is the Physitian too ; and in them both there is a Mouth Hypocrisie : But hath the Patient any vertue [ or power ] , then the voyce bloweth that vertue [ or power ] up ; not from the power of the Physician , but in the vertue [ or power ] of God , who with his power even in a Thorne-Bush maketh it to grow , which is the power in all things , and so also in a voyce , which in it selfe hath no ability . 27. Thus it became a b Custome , that every one was bound [ to come ] to the Temple made of Stones , and the Temple of God in Christ , stood and standeth very empty : but when they saw the Desolation in the c Contention , they called Councels , and made Lawes and Cannons , that every one must observe upon paine of Death . Thus the Temple of Christ was turned into Temples made of stones , and out of the Testimony of the Holy Ghost a worldly Law was made : then the Holy Ghost spake no more freely , but he must speak according to their Lawes . If he reproved their Errours , then they persecuted him ; and so the Temple of Christ in Mans knowledge , became very obscure , if any came that was borne of God , and taught by the Holy Ghost : and were not conformable to their Lawes , he must be a Heretick . 28. And so their d Power grew , and every one had great respect to it ; and they strengthened their Laws still more and more with the Power of Saint Peter , till they raised themselves so high , that they impudently set themselves as Lords over the Doctrine of the Apostles , before God : and gave forth , that the Word of God , and the Doctrine of the Saints , must receive their value , worth , and authority from their Councels , and what they ordained and instituted , that was from God , they were Gods dispencers of the Word , Men must beleeve their Ordinances : for that was the way and means e for the poore sinner to be Justified before God. 29. But where then is the New Regeneration in Christ through the Holy Ghost ? Art thou not Babell , a Habitation of all Devils in Pride ? How hast thou adorned thy selfe ? not for Christ ; but for thy own Pride , for thy f Idoll the bellies sake , and thou art a Devourer . But thy g Belly is become a stinck , and hath gotten a horrible source : there is a great fire of h Anguish in thy source , for thou art naked and manifest before God , thou standest as an impudent whorish woman . Why doe you Layety , hang [ and depend ] on such a Strumpet ? Her own i usurped Authority is her Beast whereon shee rideth : behold and consider her in the Revelation of John , how the Holy Ghost setteth her forth in her colours . 30. Wilt thou be an Apostle of Christ , and wilt be but a Minister for the Belly , and teach onely according to thy Art ? from whom doest thou teach ? from thy Belly , that thou mayest fatten thy selfe thereby . T is true , thou shouldst be fed , and thou shouldst have subfistence from Men , if thou art Christs Disciple ; but thy Spirit should not stick in covetousnesse , but in Christ : thou shouldest not rely onely upon thy Art , but shouldst give up thy selfe to God , that God may speake from thee , and then thou art in the Temple of God , and not in the Temple of the institution of Mans Inventions . 31. Look upon Saint Peter , on the day of Pentecost , who converted Three Thousand soules at one Sermon , he spake not from the appointment of the Pharisees , but out of the Spirit of Moses , and the Prophets , out of the Temple of the Holy Ghost , that pierced through and enlightened the poore sinners . But thou teachest Persecution onely , consider thereby whence thou didst grow : viz. out of that first stock , where they fell from the Temple of Christ to humane conceits and Inventions ; where they sent forth Teachers , according to Mans itching eares , for a faire shew , that thereby thou mightst grow great in thy Pride ; and because thon hast sought nothing else , therefore God hath suffered thee to fall into a k perverse sense , so that out of thee there come those that blaspheme the true Doctrine of Christ . 32. Behold , out of what are the Turks growne ? Out of thy k Perverse sense ; when they saw that thou regardedst nothing but thy Pride , and didst onely contend and dispute about the Temple of Christ , that it must stand onely upon Mans foundation and Inventions ; then Mahomet came forth , and found an Invention that was agreeable to Nature : because those other followed after l covetousnesse , and fell off from the Temple of Christ , as also from the Light of Nature , into a confusion of Pride , and all their aime was , how the Antichristian Throne might be adorned ; therefore he also made Lawes and Doctrines [ raised ] from Reason . 33. Or doest thou suppose m it was for nothing ? It is most certain , that the Spirit of the great world hath thus set him up in great wonders , because the other were no better , and therefore it must stand in the Light of Nature in the Wonders , as a God of this world , and God was neere the one as the other . Thy symboles or signes in the Testament of Christ , which thou usest ( which Christ left for a Covenant ) they stood in Controversie , and were in Disputation ; and thou didst pervert them according to thy Pride , and thou didst bend them to thy Institution , Ordinances and appointment : thou didst no more regard the Covenant of Christ , but the Custome of Celebration or performance of it ; the custome must serve the turne : whereas wood that burneth not is not fire , though when it is kindled it comes to be fire : soalso the custome without faith is like wood that burneth not , which they will call a Fire . 34. Or shall not the Spirit set it downe before thy eyes thou lascivious filthy Strumpet ? Behold , how hast thou broken the state of wedlock , and opened a Doore to whoredome , so that no sinne is regarded ; hast thou not ridden n upon thy Beast , when every one gazed on thee , and did ride after thee [ in thy Traine ] ? Or art thou not that fine painted [ adorned Whore ] ? Doest thou suppose wee set thee forth in vaine ? The Judgement standeth over thee , the sword is begotten , and it will devoure , Goe out [ from ] Babell , and thou shalt live ; though wee saw a fire in Babell , and that Babell was burning , yet it shall not burne those that goe out from o it . CHAP. XXVII . Of the Last Judgement , Of the Resurrection of the Dead , and of the Eternall Life . The most horrible Gate of the wicked , and the joyfull Gate of the a Godly . 1. VVEE know Christ hath taught us , that a Judgement shal be kept : not onely for the Punishment of the despisers of God , and for a reward to the good ; but also for the sake of the Creature , and of b Nature , that they may once be delivered from vanity : and wee know that the substance of this world and the property thereof must passe away , the Sunne and the Starres , and also the foure Elements , must passe away as to their source [ or property ] and all must be restored againe , and then the life will spring forth through Death , and the figure of every thing shall stand Eternally before God , for which end it was created : also wee know that our soules are immortall , generated out of the Eternall Band ; and when this world passeth away , then also all its Essences passe away , which are generated out of it , and the c Tincture remaineth still in the Spirit . 2. Therefore O Man ! Consider thy selfe here in this world , in which thou standest in the Birth , thou art sowne as a seede or Graine , and a Tree groweth out of thee ; therefore now see in what d Ground thou standest , that thou mayest be found to be Timber for the great building of God in his Love , and not for a threshold [ or footstoole ] to be troden under-feete , or that is fit for nothing but for the fire , whereof nothing will remaine but dust and ashes . 3. It is said to thee , that the wood [ or fewell ] of thy soule shall burne in the Last Fire , and that thy soule shall remaine to be ashes in the fire , and thy body shall appeare like black soote ; why wilt thou then stand in a wildernesse , yea in a Rock where there is no water ? How then will thy Tree grow againe ? O! what great misery it is that wee are ignorant in what e soyle wee grow , and what kinde of f Essences wee draw to us , seeing our fruit shall appeare and be tasted : and that which is pleasant shall stand upon Gods Table ; and the other shall be cast to the Devils swine . Therefore let it move you , to looke that you grow in the Ground or soyle of Christ , and bring forth fruit , that may be set upon Gods Table , which fruit never perisheth but continually springeth , and the more it is eaten of , the pleasanter it is , how wilt thou rejoyce in the Lord. 4. The Last Judgement is appointed for that end : and as wee know that all things [ in this world ] have had a beginning , so they shall also have an end : for before the Time of this world , there was nothing , but the Band of Eternity , which maketh it selfe , and in the Band the Spirit , and the Spirit in God , who is the highest Good , which was alwayes from Eternity , and never had any beginning ; but this world hath had a beginning from the Eternall Band in the Time. 5. For this world maketh a Time , therefore it must perish : and as it hath been Nothing , so it will be Nothing againe ; for the Spirit moveth in the g Ether ; And therein the * Limbus ( which is corruptible ) is generated , from whence all things proceed : and yet there was no * fashioner , but the Spirit ( or the * Vulcan ) in the Essences , and so also there were no Essences , they were generated in the will of the Spirit , and in that will is the h fashioner which hath fashioned all things out of nothing , but meerly out of the will. 6. Seeing then it is fashioned out of the Eternall will , therefore it is Eternall ; not in substance but in the will , and after the breaking of the substance , this world standeth wholly and altogether ( like a figure ) in the will for [ a i Glasse of ] Gods works of Wonder . And so wee know now , that where there is a will , it must comprehend it selfe so that it be a will , and that comprehension maketh an attraction , and that which is attracted is in the will , and it is thicker than the will , and is the darknesse of the will , and a source in the darknesse : for the will destreth to be free , and yet cannot be free , except it goe againe in it selfe out of the Darknesse , and if it doe , then the Darknesse continueth in the first will , and there conceived will remaineth in it selfe in the k Light. 7. Thus wee give you to understand , that this world ( when the will was moved ) , was created out of the Darknesse , and the out-going out of the will in it selfe , is God : and the out-going out of God , is Spirit , which hath discovered it selfe in the dark will , and that which was discovered were the Essences , and the l Vulcanus was the wheele of the Minde , that divided it selfe into seven Formes . 8. And as is mentioned before , these seven Formes divide themselves againe every one in it selfe into infinite many formes , according to the m discovery of the Spirit , and therein standeth the Essence of all Essences , and it is all a great wonder : and our whole Teaching doth but aime at this , that wee , Men , might enter into the Light holy wonders : for at the end of this Time all shall be manifested , and every thing shall stand in that wherein it is growne : and then when that substance ( which at present it possesseth and bringeth forth ) perisheth , then it is all an Eternity . 9. Therefore let every one have a care , how he useth his Reason , that he may therewith stand in great honour in the wonders of God. Wee know that this world shall perish in the Fire ; it shall be no fire of straw or wood , ( that would turne no stones to ashes , and further , to nothing ) neither will there any fire gather together , into which this world shall be throwne ; but the fire of Nature kindleth it selfe in all things , and will melt or dissolve the body of every thing ( or whatsoever is palpable ) , and ●urne it to nothing . 10. For as all in the Fiat was held and created according to the [ will of the ] n fashioner ( which was the sole and totall work-master in all things , in the seven Spirits of Nature , which brake nothing when he fashioned it , nor threw one [ part ] from the other when he had made it , but every thing seperated it selfe , and stood in the source of its own Essences ) so there shall not need much blustering , Thunder and Lightening , and breaking , ( as this world in Babell teacheth ) but every thing o perisheth in it selfe : the source [ or flowing forth ] of the Elements cease , as a Man when he dyeth [ ceaseth from working ] , and all passeth into its Ether [ or receptacle ] . 11. And at the Time ( before this Fabrick [ of Heaven and Earth ] perisheth and passeth into its Ether ) cometh the Judge of the Living and the Dead ; there all men must see him in his , and in their flesh ; and all the Dead must rise through his voyce , and stand before him ; and there the Angelicall world shall be manifested . And all the Generations of the Earth ( which are not comprehended in the body of Christ ) shall howle ; and then they shall be seperated into two flocks : and the Sentence of Christ passeth over all , both good and bad ; and there will be howling , trembling , yelling , roaring , and cursing themselves , the Children cursing their Parents : and wishing that they had never been borne . 12. Thus one of the wicked curseth the other , who hath caused him to commit such wickednesse : the Inferiour his Superiour that hath given him offence , [ and been a stumbling block to him ] : the Layety curse the Clergy , or p Priests , who have given them evill Examples , and seduced them with false Doctrine : the wicked Curser , swearer , and blasphemer , biteth and knaweth his Tongue , which hath so murthered him , the Minde beateth the Head against the stones : and the ungodly hide themselves in the caves and holes of the Earth , before the Terrour of the LORD : for there is great quaking and stirring in the Essences of the Anger and fierce wrath of the LORD : and the Anguish breaketh the heart ; and yet there is no dying ; for the Anger is stirring , and the life of the ungodly floweth up in the Anger . There the ungodly curse the Heaven and the Earth that did beare him , as also the Constellation [ or Starres ] that lead him ; and the houre of his q Birth : all his uncleannesse stand before his eyes , and he seeth the cause of his horrour , and condemneth himselfe : he cannot looke upon the Righteous for very shame : all his works stand in his minde , and ( in the Essences ) , cry woe to him , that did them , they accuse him : the teares of those he hath afflicted and oppressed , are like a fiery stinging Serpent ; he desireth r Rest or ease , but there is no comfort , despaire riseth up in him , for Hell terrifieth him . 13. Also the Devils tremble at the Kindling of the Wrath , whose faces appeare before the eyes of the ungodly : for they see the Angelicall world before them , and the Hellish Fire in them : and they see how every life burneth , and every one in its own source , in its own Fire . The Angelicall world burneth in Triumph , in Joy , in the Light of the ſ Glory , and it shineth as the cleere Sunne ( which neither Devill , nor any of the wicked dare looke upon , ) and there is Praise [ and Halelujahs ] that the Driver is overcome . 14. And there then the Judgement is set , and all Men ( both the Living and the Dead ) must stand there , every one in his own body : And the Angelicall Quire of the holy Men ( who have been killed for the Witnesse of Jesus ) is set : there stand the holy Patriarchs of the Tribes of Israel , and the holy Prophets , with their Doctrine : and all that they have taught is made manifest and revealed , and standeth before the eyes of the wicked : they must give an account of all their murtherings of the Saints : for they that have been murthered for the Truths sake , stand before the eyes of their murtherers , whose lives the murtherers must give an account for , and yet have no excuse to make , but stand speechlesse ; all his slandering reproaches which he hath cast upon the Righteous , stand there before him t in substance , and is a substance , about which , the Law is there read to him . 15. Where is now thy Authority , thy honour , thy riches , thy pomp and bravery , thy power , wherewith thou hast terrified the needy , and hast made the Right bow and bend to thy will ? Behold , it is all in substance , and standeth before thee , the oppressed reade thy lesson to thee , all that was rightly spoken [ by thee ] in this world , is there recalled againe : and thou abidest ( in thy unrighteousnesse ) a lyar , and thou must be judged by those that thou hast here judged in falshood : all lying and deceit , stand u manifest in the substance , all thy words stand in the Tincture in the substance of Eternity , before thee , and are thy Looking-Glasse : they will be thy Eternall knawing Whelps , and the Booke of thy Comfort and Trust . Therefore doe but thinke what thou wilt doe , wilt thou not then curse and judge thy selfe ? 16. On the contrary the Righteous stand there in unspeakable great Joy : and their Joy riseth up in the source [ or Well-spring ] of the Holy Ghost ; all their sorrow and heavinesse ( which they have had heere ) standeth before them in substance , and it appeareth how they have suffered wrongfully : their comfort springeth up in the body of Jesus Christ , who hath redeemed them out of so great misery : all their sinnes are washed , and appeare as white as snow ; and there then they returne thanks to their Bridegroom , who hath redeemed them out of such necessity and misery , wherein they lay captive here ; and there is meere hearty Joy that the x Driver is destroyed : all their good works , their teaching and well doing , appeare before them : all the words of their teaching and reproving ( wherewith they have shewed the ungodly the right way ) stand in the Figure . 17. Heere will the Prince and Arch Shepheard pronounce his Sentence , saying to the y Godly ; Come yee blessed of my Father , inherite the Kingdome that hath been prepared for you , from the Beginning ; I have been hungry , thirsty , naked , sick , in prison and misery , and you have fed mee , given mee drink , cloathed mee , comforted mee , and visited mee , and have come and helped mee in my misery , therefore enter into Eternall Joyes . And they will answer ; Lord , when have wee seene thee hungry , thirsty , naked , in prison , or in misery , and have served thee . And he will say , what you have done to the least of these my brethren , you have done that to mee . And to the wicked he will say : Away from mee yee cursed into the Eternall Fire : for I have been hungry , thirsty , naked , in prison , and in misery , and you have never ministred unto mee . And they will answer ; Lord , when have wee seene thee so , and not ministred unto thee . And he will say ; What you have not done to the least of these my poore brethren , that you have not done to Mee ; and they must depart from him . 18. And in that moment of departing , there z passeth away Heaven and Earth , Sunne , Moone , Starres , and Elements , and thenceforth , Time is no more . 19. And there then in the Saints , the incorruptible attracteth the corruptible into it selfe , and the Death , and this Earthly flesh is swallowed up : and wee all live in the great and holy Element of the body of Jesus Christ , in God the Father , and the Holy Ghost is our comfort : and with this world , and with our Earthly Body , all knowledge and skill of this world perisheth : and wee live as children , and eate of the Paradificall fruit ; for there is no terrour , feare , nor death any more : for the Principle of Hell , together with the Devils ( in this last houre ) is shut up : and the one [ Principle ] cannot touch the other any more in Eternity , nor conceive any thought of the other : the Parents shall no more think of their wicked children that are in Hell , nor the children of their Parents : for all shall be in Perfection , and that which is in Part shall cease . 20. And these then this world shall remaine standing in a Figure and shadow in Paradise , but the substance of the wicked perisheth in that [ figure of the world ] and remaineth in the Hell , for the works of every one follow after them : and there shall be Eternall Joy over the Figures of all things , and over the faire fruit of Paradise , which wee shall enjoy Eternally . To which help us , O Holy Trinity , God the Father , Sonne , and Holy Ghost . Amen . What is wanting heere , you may seek for in the other Parts of my Writings , especially , concerning Moses and all the Prophets , and concerning the Kingdome of Christ . In the fourth Part of these Writings , being the forty Questions of the Originall of the soule , and what it is from Eternity to Eternity , this is cleerly described . A true Information concerning the Confounded Babell . To the Comfort of such as seeke : and set heere for a Witnesse against the Mockers and Despisers . 21. Though now there be so many Doctrines and opinions b manifested , yet the scorner ( who is borne of this world onely ) ought not to fall on so , and cast all downe , which he cannot apprehend ; for all is not false , there is much that is Generated by Heaven , which [ Heaven ] will at present make another Seculum or Age , which discovereth it selfe highly with its vertue [ or power ] , and seeketh the Pearle , it would faine open the Tincture in its substance , that the vertue [ or power ] of God might thereby appeare in it , and that it might be freed from the irksome vanity , this was done in all Ages , as Histories shew : and as is well knowne to the enlightened . 22. For now there are many that seeke , and they finde also : One Gold , another Silver , another Copper , another Tinne : but this must not be understood of Mettalls , but of the Spirit , in the Power , in the great Wonders of God , in the Spirit of the Eternall Power . 23. And though there be such seeking in the Mysterie by the instigation and driving of the Spirit of God , yet every one seeketh ( in his own c manner ) in his field wherein he standeth , and there he also findeth ; and so bringeth his Invention to Light , that it may appeare , and this is the d Purpose of the Great God , that he may so be manifested in his Wonders . And it is not all from the Devill , as the world in Babell ( in its great folly ) doth e teach : where they cast all downe to the Ground , and will make a Bon-fire of it , and set Epicurisme in its place . 24. Behold , I give you a fit similitude in a Sower , a Sower tilleth his Ground the best he can , and soweth good wheate , but now there is other seede among the wheate , and though that were indeed wholly pure , yet the Earth putteth forth weeds among the wheate , even Thornes and Thistles : and now what shall the Sower doe ? Shall he therefore reject the whole crop , or burne it for the Thistles and Darnells sakes ? No : but he thresheth it , and fanneth it , he severeth the weeds and drosse from it , and useth the good seede for his foode , and giveth the chasse to his Cattle or Beasts , and with the straw he maketh f Compost for his Ground , and so maketh good use of his whole crop . 25. But to the Mockery be it spoken , he is a weede , and shall be throwne to the Beasts . And now though other seede be found among the wheate ( when it is fanned and sifted ) that he cannot get out , shall he therefore not use his wheate for food ? Every kinde of Graine hath its vertue , one strengtheneth the heart , the other the stomack , another the other members of the Body : for one Essence alone maketh no Tincture , but all the Essences together , make the senses , [ Thoughts ] and understanding . 26. Goe into a Meadow , and looke upon the hearbs and flowers , which grow all out of the Earth , and alwayes one ●● fairer and more fragrant in smell than the other , and the most contemptible [ hearb ] hath many times the greatest vertue : Now then the Physician cometh and seeketh , and often turneth his minde to the lustiest and fairest , because they thrive so in their growing and smell strong ; then thinketh he , these are the best ; whereas many times a small regardlesse hearb , will serve his turne better in his Physick for his Patient , whom he hath under cure . 27. Thus I must tell you : the Heaven is a sower , and God giveth him seede , and the Elements are the ground into which the seede is sowen : now the Heaven hath the Constellation , and receiveth also the seede of God , and soweth all together one among another , now the Essences of the Starres receive the seede in the Ground , and qualifieth [ or is united ] with it , and carry themselves along in the hearb , till a seede also be in the hearb . 28. Now since there is variety of Growth , according to the Essences of the Starres , and yet the seede of God ( which was sowne in the beginning ) is in the Ground , and so they grow together , should God now therefore cast away the whole crop ( because all have not the same Essences ) doth it not all stand in his wonders ? and is it not the Joy of his life , and the quickening of his Tincture , [ this is ] spoken by way of similitude . 29. Therefore my beloved Minde , looke what thou doest : and judge not so hastily and unadvisedly , and do not turne Beast ( because of the multitude of Opinions , ) to whom belongeth onely the Chaffe of the Noble seede . The Spirit of God sheweth himselfe in every one that seeketh him , yet according to the manner and kinde of his Essences ; and yet the seede of God is sowne along in the Essence ; and if the seeker , seeketh in a Divine desire , then he findeth the Pearle according to his Essences , and so the great Wonders of God are manifested thereby . 30. If now you desire to know the difference , and which is a false seede or hearb ( understand , a false Spirit , in which the Pearle , or the Spirit of God is not ) , consider it in its fruit , smell , and taste : if he be vain glorious , a seeker of his own honour , covetous , a blasphemer , a slanderer , and despiser of the children of God , which casteth downe all under his feete , and would be Lord of g all ; then know , that such a one is a naughty h seede : and he is a Thistle , and shall be fifted out from the seede of God : Goe out from i such [ a Spirit ] : for he is a confounded wheele , and hath no foundation : nor no sap or vertue from God , for the growing of his fruit : but he groweth as a Thistle which pricketh onely , and beareth no good seede . 31. The good smell in the hearb ( which you should now look for , in the many Opinions ) is onely the New Regeneration ( out of the old corrupted Adamicall mixt Man ) in the body of Jesus Christ , in the Power of the Holy Ghost , viz. a new Minde towards God in love and meeknesse : which is not set upon pride , covetousnesse , and seeking his own honour , credit , and esteeme , nor upon warre , or any manner of stirre or insurrection of inferiours against their superiours : but groweth in patience and meeknesse , as a Graine of wheate among thornes , and bringeth forth fruit in its season . And consider , that where there is such fruit [ in thy minde ] that is borne of God , and it is the Noble vertue in that [ Man ] : Goe out from the other fruit , which teacheth uproares and dissention , between inferiours and superiours , for such [ fruits ] are thistles , and will prick , and sting [ like Nettles ] , God will fanne his wheate himselfe . 32. The Lilly will not be found in strife or warres , but in a friendly humble loving Spirit , together with good sound k Reason , this will dispell and drive away the smoak of the Devill , and flourish in its time . Therefore let none thinke , that when strife goeth on , and he getteth the upper hand , now it is well and right : and he that is under , and subdued , let him not thinke , sure I am found to be in the wrong , I should now goe to the other opinion or side , and help that party , to prosecute the other : no ; that is not the way , such a one is meerely in Babell . 33. But let every one enter into himselfe , and labour to be a righteous Man , and feare God , and doe right , and consider that this his worke shall appeare in Heaven before God , and that he standeth every moment before the face of God , and that all his works shall follow after him , and then the Lilly of God springeth and groweth , and the world standeth in its Seculum . AMEN . FINIS . AN APPENDIX . OR Fundamentall and true Description of the Threefold Life in Man. First , Of the Life of the Spirit of this world in the qualities and Dominion of the Starres and Elements . Secondly , Of the Life of the Originality of all Essences , which standeth in the Eternall [ indissoluble ] Band : wherein the Roote of Mans soule standeth . Thirdly , of the Paradisicall Life in Ternario sancto : viz the Life in the New Regeneration , which is the Life of the Lord Jesus Christ : wherein the Angelicall Life is understood , as also the Holy Life of the New Regeneration . All searched out , very fundamentally , in the Light of Nature , and set downe for the comfort of the poore sick wounded soule that it might seek the holy life in the new Regeneration , wherein it goeth forth out of the earthly , and passeth into the life of Jesus Christ the Sonne of God. By the same Author . 1. BEcause in our a foregoing Writings , there are some words which the Reader may not perhaps apprehend , especially where wee have written ; that in the Resurrection of the Dead , we shall be in the Body of Christ , in Ternario Sancto : where wee call the sernarius sanctus , Holy Earth : which must not be understood of Earth , but of the holy Body out of the holy vertue [ or power ] of the Trinity of God : d that b y Ternarius sanctus is properly understood in our writings the Gate of God the Father , from whence all things proceed as out of one onely substance : Therefore wee will instruct the Reader of the b Second Booke of our Writings a little more fundamentally , that he may not hang so to the bare letter , and make a Historicall matter of our Writings , but that he may observe the minde and spirit , what that [ Spirit ] meaneth , when it speaketh of the Divine Life , and useth not alwayes the same words and names . 2. For if wee look into the Creation of God , wee finde very wonderfull things , which yet in the beginning proceeded out of one onely Fountaine : for wee finde evill and good , life and death , joy and sorrow , love and hate , weeping and laughing : and wee finde that it all sprung out of one onely substance , for that may very well be seene in all Creatures , especialiy in Man , who is the similitude of God , as Moses writeth , and the Light of Nature convinceth us . Therefore wee ought to consider of the Threefold Life in Man , which is found so , also in the Gate of God the Father . 3. If wee consider of the alteration how the minde is changed as it is , how suddenly joy is turned into sorrow , and sorrow into joy , then wee ought well to consider from whence that taketh its Originall : For wee finde it all to be in one and the same minde ; and if one forme [ property or quality ] riseth and getteth above the other ( there then presently c something followeth , so that the minde collecteth all its thoughts together , and sendeth them to the Members of the Body , and so the hands , the feete , the mouth , and all goe to worke , and doe something , according to the desire of the minde ) and then wee say that forme [ or property that driveth the work ] is predominant , qualifying and working above other formes , wherein yet all other formes of Naturelye yet hidden ; and are subject to that one forme : And yet the minde is such a wonderfull d thing , that suddenly ( out of one forme that is now predominant and working more than all other ) it bringeth forth and raiseth up another , and quencheth the [ forme ] that was kindled before , so that it becometh as it were a nothing , as may be seene in joy and sorrow . 4. Now therefore when wee consider whence all taketh its Originall , wee finde , especially three formes , in the minde ; wee speak not heere of the Spirit of this world onely ; for wee finde that our minde hath also a desire [ or longing ] after another minde , and that it is anxious for that which the eyes of the body see not , and which the mouth tasteth not , and the feeling of the earthly body doth not perceive , neither doth the earthly eare heare it , nor the nose smell it , which yet the Noble Minde can see , raste , feele , perceive and heare , if the forme of the Divine Kingdome in that minde , he predominant or qualifieth more than the other two : there then instantly the other two are as it were haise dead and overcome , and the Divine [ forme ] riseth up alone , and then it is in God. 5. And wee see also how instantly the Minde raiseth up another forme , and maketh it predominant ( viz. the Spirit of this world ) in covetousnesse , pride , in the oppressing of the needy , and lifting up it selfe onely , and so drawing all to it : whereupon then instantly also the third forme breaketh forth out of the Eternall [ Indissoluble ] Band ; as falshood , envy , anger and malice ; so that the Image of God is as it were dead and overcome : where then the minde ( in this manner ) e is in the Anger of God , in Death , in the Jawes of Hell , over which Hell in the Anger of God insulteth ; for hereby its Jawes are set wide open , and it becometh predominant : but when the Divine forme breaketh forth againe , then the Kingdome of Hell is overcome , and as it were dead , and the Kingdome of Heaven cometh to be predominant and working againe . 6. Therefore S t Paul saith , To whom you yeeld your selves as servants in obedience , his servants you are , ( whether of sinne unto Death , or of the obedience of God to righteousnesse ) and that source or property wee have , and in that Kingdome wee live , and that Kingdome with the property thereof driveth us : seeing then heere in this life , all is in the sowing and in the growing , therefore the harvest also shall one day follow : where then the one Kingdome shall be seperated from the other . 7. For there are in the minde of Man Three Principles , all which Three in the Time [ of this foure Elementary Life ] he may open : but when the body is broken , then he liveth in one Principle onely , and then he hath lost the Key , and can open no other Principle more , he must continue Eternally in that source [ or quality ] which he hath kindled heere . For wee know that Adam ( with his going out of Paradise into this world ) brought us into Death ; And Hell in the Anger of God groweth from Death , and so our soule is capable of [ going into ] the Kingdome of Hell , and standeth in the Anger of God , where the Jawes of Hell then stand wide open against us , continually to devoure us , and wee have [ made ] a Covenant with Death , and wholly yeelded our selves up to it , in the sting of the Anger , in the first Principle . 8. Wee not onely know this , but wee know also , that God hath regenerated us in the life of his Sonne Jesus Christ to a living Creature , to live in him . And as he is entered into Death , and againe through Death into Eternall Life , so must wee enter into the Death of Christ , and in the life of Jesus Christ , goe forth out of Death , and live in God his Father : and then our life and also our flesh is no more earthly , but holy in the power of God , and wee live rightly in Ternario Sancto , in the Holy Trinity of the Deity . For then wee beare the holy flesh ( which is out of the holy Element in the presence of God ) which our loving Brother and Saviour , or Immanuel , hath brought into our flesh : and he hath brought us in and with himselfe out of Death into God his Father , and then the Holy Trinity of the Deity is substantially [ or really ] working in us . 9. And as the Eternall Word in the Father , is become true Man , and hath the Eternall Light shining in him , and hath humbled [ and abased ] himselfe in the Humanity , and hath put upon the Image which wee heere beare in this Life , the Image [ which is ] out of the pure unspotted Element in the presence of God , ( which wee l●st in Adam , which standeth in the Mercy of God ) , as is cleerly mentioned in our second Booke with all the Circumstances of it : so must wee also put on to us that Image [ which is ] out of the pure Element , out of the body of Jesus Christ , and live in that bodily substance , and in that source [ condition ] and vertue wherein he diveth . 10. Wee doe not heere meane his Creature , that wee must enter into that , but wee understand , his source , for the depth and breadth of his life in his source is unmeasurable : and as God his Father is unmeasurable , so also is the Life of Christ so : for the pure Element in the source of God the Father in his f Mercy , is the Body of Christ : and as our Earthly Body standeth in the foure Elements , so the new Man standeth in a pure Element , out of which this world with the foure Elements is generated : and the source of the pure Element , is the source of the Heaven , and of Paradise , and so also it is [ the source ] of our Body in the New Regeneration . 11. Now that Element is in the whole Principle of God every where , in all places , and so is unmeasurable and infinite , and therein is the Body of Christ and his quality ; and in that is the Trinity of the Deity : so that the Father dwelleth in the Sonne , ( viz. in the Body of Jesus Christ , ) and the Sonne in the Father , as one onely God , and thus the Holy Ghost goeth forth from the Father in the Sonne , and is given to us , to regenerate us to a new life in God , in the life of Jesus Christ , and the Earthly Man ( in his Image and source [ or quality and property ] ) hangeth but to us in this [ Life ] time , [ which is ] well understood , if wee be borne of God with our Minde . 12. For as God the Father in his own substance , comprehendeth all the Three Principles , and is himselfe the substance of all substances , wherein both joy and sorrow is comprehended , and yet goeth forth in it selfe , out of the source of the Anguish , and maketh the Kingdome of Joy to himselfe , unconceivable to the sorrow , and incomprehensible to the source of his Anger in the Anguish , and Generateth to himselfe his Heart in the Love , wherein the Name of God taketh originall . So also the Minde hath in it all the Three Principles , and therein the soule is comprized , viz. in the Band of Life : g which must enter againe into its selfe , and create a will in the Life of Jesus Christ , and endeavour after it , desiring it with a strong will and purpose , and not stay meerly in the History , or in the knowledge of it , and being able to speake of it , and suppose the words and discourse make a sufficient Christian , when the Minde is still in meere doubt in Babell : no : that is not the Regeneration , but it must be an Earnest Resolution : the Minde must in it selfe goe forth into the humility towards God , and enter into the will of God , in Righteousnesse , Truth , and Love. 13. And though indeed the Minde is not able to doe this in its own abilitie ( because it is captivated with the Spirit of this world ) yet it hath the Purpose in its power , and God is presented with [ and in ] the Purpose , and receiveth it in his Love , and soweth therein the seede of Love in his vertue [ or power ] , out of which the New Man in the Life of Jesus Christ groweth . Therefore all lyeth in the true Earnest [ Purpose ] , which is called True Repentance : for the Receiving of the Word of God in the obedience of Love , groweth not in the Earthly Life , but in the New borne , in the Life of Jesus Christ . 14. Therefore the Kingdome of Heaven is a bestowed Bounty of Grace for all those that earnestly desire it ; not that it is enough to say to ones selfe ; I have indeed a will to yeeld my selfe earnestly to God , but I have need to have this world for a while , and afterwards I will enter into the obedience of God , and that continueth from one time to another , and from one day to another , and in the meane while the h evill Man groweth : if you deferre it to the end , and then desire [ and think ] to be a Heavenly fruit or Birth , when all the Time of your life , you have growne in the anger of God , in the Abysse of Hell ; no : that is deceit , thou deceivest thy selfe . 15. The Priests in Babell have after that , no Key to open the Kingdome of Heaven for thee : thou must enter in thy selfe , and be new-borne , or else there is no remedy for thee in this world , nor in Heaven : thou standest heere in this [ life ] time , in the Ground , and art a Plant , but when Death cometh , and cutteth downe the stock , then thou art no more in the growing , but art a fruit : and then if thou art not foode for God , thou doest not belong to his Table , and then God will not dwell in thee . 16. For wee know that the Deity onely , is the vertue to the New Birth , which [ vertue ] ( if thou longest for it , and desirest it with earnestnesse ) soweth it selfe in thy minde , and in thy soule , out of which the New Man in the Life of Christ groweth , so that in this world the Earthly [ Man ] doth but hang to it . Thus the New Man is in God in the Life of Jesus Christ , and the Old Man is in this world ; of which Saint Paul writeth cleerly in his i Letter to the Romans , that , if wee thus live in the New Birth , wee live to God , but as to the old Adam wee are in this world : where then the source of the Eternall Band in the soule is also changed , and the soule entreth in it selfe into the Life of Christ , into the Holy and Pure Element : which in some places of my Second Booke I call the Ternarius Sanctus . 17. Not according to the understanding of the Latine Tongue , but according to the understanding of the Divine Nature ; by which words is excellently expressed the Life of Jesus Christ in God the Father ; as also the Characters or Letters themselves , and the Spirit in the syllables doe signifie : wherein the Birth [ unigeniture , or Eternall working ] of the Deity is excellently understood ; though indeed it is hidden to the Historicall Man of the k Schoole of this world , yet it is wholly comprehensible to those that are enlightened from God , who then also understand the source [ or working property ] of the Spirit in the Letter , which is not at this time fit to be set downe here , and yet it shall be brought to the understanding . 18. And there is nothing more profitable for Man for his beginning to the New Birth , than true earnest sincere Repentance , with great earnest Purpose and Resolution : for he must presse into the Kingdome of Heaven , into the Life of Christ , where then his Regeneratour is ready , deepe in his Minde , in the Light of Life , and with desiring and earnestnesse helpeth [ to wrestle ] , and so soweth himselfe as a Graine of Mustard seede into the soule of Man , as a Roote to a New Creature . And if the earnestnesse in the soule of a Man be great , then the earnestnesse in his Regeneratour is also great . 19. And it is not possible to describe the New Birth in Christ fully : for he that cometh into it , can finde it onely in himselfe by experience : there groweth another Bud in his Minde , another Man with other knowledge , he is taught of God : and he seeth that all the labour in the History , without the Spirit of God , is but a confused work of Babell , from whence strife and contention ( in selfe Pride ) cometh , for they aime onely at Pride and Advancement , to Recreate themselves in the Lusts of the Flesh , and in selfe . They are no Shepheards or Pastours of Christ , but Ministers or Servants of the Antichrist , they have set themselves upon Christs Throne ; but they have erected it in this world . 20. Yet the Kingdome of Christ is not of this world , but consisteth in Power ; and there is the true knowledge of God in no Man , except he be Regenerated in God , out of his corrupted house of sinnes , where then the fiercenesse changeth it selfe into Love , and he is a Priest of God in the Life of Jesus Christ , who alwayes seeketh that which is in Heaven in the Wonders of God : and the New Man is hidden in the Old Man , and is not of this world , but he is in Ternario Sancto , in the holy Body of Jesus Christ , understand , in the vertue of his Body . 21. For such also his Covenant with us is , both in the Baptisme and the Last Supper . He tooke not the flesh of his Creature and gave it to his Disciples , but he tooke the Body of the Pure Element [ that is ] before God , wherein God dwelleth , which is present in all Creatures , but comprised in another Principle , and gave it to his Disciples to eate and to drinke under Earthly Bread and Wine : so also he Baptized the Outward Man with Earthly Elementary Water , but the inward New Man he Baptiseth with the Water in the holy pure Element of his Body and Spirit , which substance appeareth onely in the Second Principle , and is present every where , yet is hidden to the Third Principle , viz. to the Spirit of this world . 22. For as wee know , that our Minde reacheth all over this world , and also into the Kingdome of Heaven to God : so also the Life of the Pure Element ( wherein the Creature Christ , and our New Man in Christ standeth ) reacheth every where all over , and it is all over full of the fullnesse of the Life of Jesus Christ , but onely in the [ One Pure Holy ] Element , and not in the foure Elements , in the Spirit of the Starres . 23. Therefore there needeth not in our Writings much toyle nor hard consideration or study , wee write out of another Principle , no Reader understandeth us rightly in the Ground , except his Minde be borne in God : there ought no Historicall skill and knowledge to be sought for in our Writings : for as it is not possible to see God with earthly eyes , so also it is not possible that an unenlightened Minde in the Earthlinesse can comprehend l it , Heavenly thoughts and meanings can comprehend l it , like must be comprehended by like . 24. Indeed wee carry the Heavenly Treasure in an Earthly m vessell , but there must be a Heavenly * receptacle hidden in the Earthly , else the heavenly Treasure is not comprised nor held . None should thinke or desire to finde the Lilly of the Heavenly Bud , with deepe searching and studying ; if he be not entered by earnest Repentance into the New Birth , so that it be growne in himselfe ; for else it is but a Historie where his Minde never findeth the Ground , and yet it selfe supposeth it hath comprehended it , but his Minde maketh it manifest , n what Spirits childe it is : for it is written ; They are Taught of God. 25. Wee know that every Life is a fire that consumeth , and must have somewhat to feede its consuming , or else it goeth out : so also wee know that there is an Eternall Band of Life , where there is a matter whereon the Eternall fire feedeth continually , for the Eternall fire maketh that matter for foode to it selfe . 26. So also wee know that the Eternall Life , is twofold in a twofold source [ quality or property ] and each standeth in its own fire : The one burneth in the fiercenesse , and in the woe , and the matter thereof is Pride , Envy , and Anger , its source is like a Brimstone Spirit : for the rising up of the Pride , in coverousnesse , envy , and anger , maketh together , a Brimstone , wherein the fire burneth , and continually kindleth it selfe with this o matter : for it is a great Bitternesse , wherein the Mobility of the Life consisteth , as also the q Striker up of the fire 27. Now wee know also , that every fire hath a shining and Glance , and that Glance goeth in it selfe forth from the source [ or quality ] , and enlighteneth the matter of the source , so that in the source there is a knowledge and understanding of a [ thing or ] substance , from whence a Minde and the Might , taketh its Originall , of doing and comprehending a will to somewhat , and yet was not there in the Originality : and that will in it selfe in the source , goeth forth , and maketh a liberty for it selfe in the source , and the will desireth the liberty that it might stand therein , and hath its life from the will in the Light , and in it selfe , in the habitation , liveth without source , and yet there it standeth in the Originality in the Ground of the source . 28. Thus my Beloved , worthy seeking r Minde , know and observe , that every Life standeth upon the Abysse of the fiercenesse : for God calleth himselfe , A Consuming fire , and also , A God of Love , and his Name GOD , hath its Originall in the Love , where he goeth forth out of the source in himselfe , and maketh it , in himselfe , Joy , Paradise , and the Kingdome of Heaven . 29. Wee all in the Originality of our Life , have the source of the Anger , and of the fiercenesse , of else wee should not be alive : but wee must looke to it , and in our selves goe forth out of the source of the fiercenesse , with God , and Generate the Love in us , and then our Life shall be a joyfull and pleasant habitation to us , and then it standeth rightly in the Paradise of God. But if our Life stay in the fiercenesse , ( viz. in covetousnesse , envy , anger , and malice , ) and goeth not forth into another will , then it standeth in the Anguishing source , as all Devills doe , wherein no one good thought or will can be , but a meere enmity in it selfe . 30. Therefore these two Lives , viz. the Life in the Loving Regeneration , and the Life in the Originality of the source [ or property ] ; are one against another : and because the Life in the Love , is not Enimicitious ; therefore it must suffer it selfe to be pinched , pierced-through and wounded , and upon it the Crosse is laid to be borne with Patience of Meeknesse , and in this Bud , in this Ground , [ soyle , or field ] a childe of God must be a bearer of the Crosse : and for this end hath God appointed in himselfe , a Day of Judgement , and of Seperation , where then he will reape what is growne in every Life , and herewith shall all formes of the Eternall Life be manifested , and all must stand to [ the manifesting of Gods Deeds of Wonder . 31. Therefore O Man ! looke to it , destroy not thy selfe : see that thou grow in the Ground [ or field ] of Love , Meeknesse , and Righteousnesse , and enter with thy Life in thy selfe , into the Meeknesse of Jesus Christ , in the Regeneration to God , and then thou shalt live in Gods source of Love : and so when the field of this ſ sprout is taken away , then thy Life is a fruit and Plant of God , and thou shalt spring and grow with a New Body out of the holy and pure Element before God , in the Life of thy deare Saviour and Redeemer Jesus Christ ; give up , [ or dedicate ] thy selfe to it ( in this contentious Life ) wholly and altogether , and so thou shalt , with him , through his Death and Resurrection , grow up in a New Man before God. The Table to the Three Principles . Aaron . Chapter . 11. IN the Time of the Lilly Aaron giveth his Garments to the Lambe . Verse 28 Abell . Chapter . 20. Abell was not Righteous by his own Power and ability . Verse 75 Chapter . 20. Of the Church of Abell . from Verse 77. to the 118. Ability . Chapter . 20. Mans Ability Described . Verse 75 Chapter . 20. Man 's own Ability was tried in Caine Verse 96 Above . Chapter . 14. How Above and beneath is in the Eternity . Verse 77 Adam . Chapter . 4. Of Adams misapprehension . Verse 4 Chapter . 9. Adam was in the Garden of Eden and also in Paradise at once . Verse 6 Chapter . 10. Adam and Eve were Earth after their Fall. Verse 3 Chapter . 10. What flesh Adam had before the Fall. Verse 4 Chapter . 10. Of Adams knowledge and Beastiall Members after the Fall. Verse 6 , 7 Chapter . 10. How Adam was an unreasonable Beast . Verse 5 Chapter . 10. Out of what Adam was Created . Verse 10 , 11 Chapter . 10. How Adam should have Generated an Angelicall Hoast or numerous Off-spring . Verse 12 Chapter . 10. A Description of Adams properties , or Condition before the Fall. Verse 17. to the 21. Chapter . 11. Before the Fall Adam had other Qualities . Verse 9. to the 11 Chapter . 11. Why Adam was Tempted . Verse 14 Chapter . 11. Adams Temptation at large , with all the Circumstances . Verse 3● . to the 38 Chapter . 12. How long Adam was in Paradise . Verse 2. to the 10. Chapter . 12. Of Adams feeding , before his sleepe . Verse 16 Chapter . 12. Adam slept not before his Fall. Verse 17 Chapter . 12. Adams Image , and the Image in the Resurrection is all one . Verse 17 Chapter . 12. Adams spirit which he had from God , discourseth with his spirit which he had from this world . Verse 36. to the 47 Chapter . 12. Whence the Originall spirit , soule , and Worme of Adam proceeded . Verse 49. to the 51 Chapter . 12. What the difference is between Adams young man and young maid or virgin . Verse 52 , 53 Chapter . 13. How the Heavenly body of Adam was changed . Verse 2 Chapter . 13. Of the Pit out of which Adam is supposed to be taken . Verse 4 Chapter . 13. How Adams side is repaired by Christs side . Verse 17 Chapter . 13. How Adams propertie was before his sleepe . Verse 18 Chapter . 14. The Fall of Adam , his inward Tree of Temptation , and Tempting . Verse 34. to the 36 Chapter . 15. How Adam could have eaten and Generated in Paradise . Verse 16 Chapter . 15. The Adamicall Man likened to a Theefe . Verse 35 Chapter . 17. Adam was captivated by the Spirit of this world . Verse 2 Chapter . 17. Adam had not the Image of the world before his Fall. Verse 3 , 4 Chapter . 17. Adam was before the Fall , as the Just shall be when they shall rise againe . Verse 5 Chapter . 17. Where Adam was Created ; both body and spirit . Verse 6 Chapter . 17. Adam was not Created to Corruptibility . Verse 10 Chapter . 17. Out of what Adam was ; and the Spirit of his Essences . Verse 12 Chapter . 17. Adams food before his sleepe . Verse 13 Chapter . 17. Adam was not a Lump of Earth , but he became such . Verse 20 Chapter . 17. How , and how long he stood in the Garden : and concerning his properties . Verse 25 Chapter . 17. What Light Adam saw by , in Paradise . Verse 25 Chapter . 17. How long Adam slept . Verse 29 Chapter . 17. Adam became another Image in his sleepe . Verse 30 Chapter . 17. How Adam was before and after his sleepe . Verse 31 Chapter . 17. In Paradise Adam saw from a Threefold Spirit . Verse 31 Chapter . 17. Adam and Eves horrible biting of the Apple . Verse 33 Chapter . 17. Adams Condition before his sleepe . Verse 47 Chapter . 17. Out of what Adams body was . Verse 47 Chapter . 17. What was behinde , before , and beneath Adam . Verse 49 Chapter . 17. How and how long Adam was in Paradise . Verse 50. to the 53 Chapter . 17. How Adam fell into Lust and into sleepe . Verse 54 Chapter . 17. Adams Properties after his sleepe . Verse 56 Chapter . 17. How Adam and Eve conversed in the Garden . Verse 57 Chapter . 17. How Adam and Eve became altogether Earthly . Verse 58 Chapter . 17. How Adam and Eve were both ashamed . Verse 80 Chapter . 17. What and how Adam was before his sleepe . Verse 82 Chapter . 17. How Adam should have propagated . Verse 82 Chapter . 17. How Adam and Eve heard the voyce of God. Verse 83 Chapter . 17. How Adam became a fleshly Man. Verse 87 Chapter . 17. What Adam and Eve understood concerning the Treader upon the Serpent . Verse 102 Chapter . 18. Adam did eate in another manner after his Fall. Verse 4 Chapter . 18. Adam could eate of no Paradisicall fruit after the Fall. Verse 6 Chapter . 20. Adam and Eve were ashamed after the Fall. Verse 5 Chapter . 20. How Adams cloaths were made . Verse 6 Chapter . 20. How Adam and Eve kept together after their being driven forth of the Garden . Verse 44 Chapter . 20. What was in Adams and Eves mind , was manifested in Cain . Verse 81 Chapter . 20. Adam and Eve were terrified at the Murther . Verse 84 Chapter . 21. Adams Great knowledge of the Mysteries . Verse 9 Chapter . 21. Out of what Adam was Created both body and soule . Verse 10 Chapter . 21. The True Ground of Adams Fall. Verse 11 Chapter . 22. Adam and Eve gat a Body that belongeth not to the Deity . Verse 16 Chapter . 22. Of Adams body and soule after the Fall. Verse 17 Chapter . 22. Adam should not have generated in an Earthly manner . Verse 27 Chapter . 22. Adams own will onely , could perish . Verse 54 Chapter . 22. From whence Adams soule or will was breathed in . Verse 55 , 56 Chapter . 25. Why Adam went into the world . Verse 54 Chapter . 25. Adams sleepe and Christs rest in the Grave is all one . Verse 73 Chapter . 25. How Adam should have lived in Paradise . Verse 92 Angels . Chapter . 5. From whence the Angels have their Bodies . Verse 24 , 25 Chapter . 7 From whence the Angels are . Verse 24 Chapter . 9. Why Angels and Spirits are Eternall , and Beasts not . Verse 42 Chapter . 10. Whence the Angels are Generated . Verse 41 Chapter . 11. How the Angels were propagated . Verse 4 Chapter . 14. Out of what they are Created . Verse 9 Chapter . 15. Whence the Angels have their being . Verse 3 Chapter . 15. Which of the Angels are fallen . Verse 5 Chapter . 17. What kinde of bones the Angelicall Man had . Verse 88 Chapter . 18. How the Angel Gabriel was sent to a poore Maid or Virgin. Verse 35 Chapter . 20. The care and striving , the Angels have for Man. Verse 78 Chapter . 22. Of the Angels great Humility . Verse 74 Anna. Chapter . 22. Why Anna was so long unfruitfull . Verse 69 Antichrist . Chapter . 18. Of Antichrists visitation . Verse 1 Chapter . 20. Whence Antichrists Kingdome taketh beginning . Verse 83 Chapter . 20. Antichrists Kingdome is rejected of God. Verse 92 Chapter . 21. A Large Description of Antichrist . Verse 28. to the 38 Arts. Chapter . 20. Why Arts or Trades were discovered . Verse 10 Astronomer . Chapter . 14. The Astronomer knoweth nothing of a Childes Incarnation in the Mothers womb . Verse 26 Authour . Chapter . 1 Why the Authour writeth of God as if be had a Beginning . Verse 4 Chapter . 2. How the Authour came by his knowledge . Verse 6 Chapter . 3. The Authour writeth how the Eternall Birth must be understood . Verse 3 Chapter . 3. Wherefore the Authours writings serve . Verse 3 Chapter . 4. The Authour hath no more Authority or power than another . Verse 6 Chapter . 4. The Authour warneth the Reader concerning his writings . Verse 43 Chapter . 12. The Authour writeth no News . Verse 15 Chapter . 14. The knowledge which the Authours soule hath . Verse 39 Chapter . 14. All the Author speaketh concerning God , Heaven , the Element , and of Paradise , is but as a small drop , in comparison of the wisdome of God. Verse 89 Chapter . 15. For whom the Authour hath written . Verse 65 Chapter . 16. From whence the Authour hath his knowledge . Verse 1 Chapter . 16. From what Spirit the Authour writeth . Verse 51 Chapter . 20. When the Authours writings shall be serviceable . Verse 2 Chapter . 24. The Authour will write no lye of himselfe . Verse 1 Chapter . 24. The Authour counselleth us to follow him . Verse 2 Chapter . 24. The Authours Earnestnesse , and excellent discourse . Verse 3. to the 10 Chapter . 24. The Authours hard Combate . Verse 17. to the 20 Chapter . 25. The Authour Appealeth to the Last Judgement . Verse 36 Chapter . 25. The Authour is not zealous , out of any desire of his own Praise . Verse 53 Chapter . 25. The Authour Admonisheth to continue in simplicity . Verse 69 Chapter . 25. Why the Authour must write so deeply . Verse 84 Chapter . 25. Why the Authour must write as he doth . Verse 107 Chapter . 27. What the Authours teaching tendeth to . Verse 8 Babell . Chapter . 18. Why Languages were confounded at Babell . Verse 27 Chapter . 18. Out of what , Babell is sprung . Verse 82 Chapter . 18. Babell shall be served as the worshippers of the Calfe were . Verse 71 Chapter . 19. Babell hath invented the Ransoming of soules . Verse 2 Chapter . 19. Babell breaketh within it selfe . Verse 2 Chapter . 19. What Babell is . Verse 3 Chapter . 20. Babell and the Starres have the same Government . Verse 18 Chapter . 22. Babell blameth the Devill for Tempting of Christ . Verse 78 Chapter . 22. Babell condemneth them that search after hidden Mysteries . Verse 78 Chapter . 22. Of Babells punishment . Verse 79 Chapter . 23. Babell is on Fire and burneth . Verse 2 Chapter . 23. Babell shall be so talked with by the Anger , that the Elements shall tremble . Verse 50 Chapter . 25. Babell destroyeth , and devoureth it selfe . Verse 82 Chapter . 25. Wee must not rejoyce at her Burning . Verse 96 Chapter . 25. Babell is hard to be knowne ; shee is every where all over . Verse 97 Chapter . 27. Babel will bring in Epicurisme . Verse 23 Band. Chapter . 20. The Band of Eternity standeth free . Baptisme . Verse 65 Chapter . 4. Why Baptisme is commanded . Verse 14 15 Beast . Chapter . 3. The Beast shall stand naked . Verse 8 Chapter . 4. The Beast shall be spewed out . Verse 23 Chapter . 4. Why the Beasts have no sinne imputed to them . Verse 38 Chapter . 8. Of the Creating of the Beasts . Verse 37 to 39 Chapter . 11. Whence the venomous Beasts are . Verse 20 Chapter . 11. How the Beast is inraged . Verse 28 Chapter . 13. Why the Beastiall Propagation is an Abomination to God. Verse 6 Chapter . 15. What the Beasts or living Creatures are created for . Verse 11 Chapter . 16. A Beast is better than Man that dyeth without Repenting . Verse 40 Chapter . 17. The Beasts are not made of Lumps of Earth . Verse 22 Chapter . 18. The Beast is greater then the Antichrist . Verse 2 Chapter . 18. How the Beasts should have been Managed , if Adam had continued in Paradise . Verse 10 Chapter . 18. God desired not that the Beastiall Man should be . Verse 10 Chapter . 20. The Beast shall stand naked and bare . Verse 20 Chapter . 20. A Lamentation , because the Beast hath made the Garden of Roses , a Denne of Murtherers and Theeves . Verse 37 , 38 Chapter . 20. The Beast will be squeezed forth by the presse in Babell . Verse 38 Bloud . Chapter . 16. How Bloud cometh to be . Verse 11 Chapter . 16. The Bloud wherein the soule stirreth , is very sweet . Verse 11 Chapter . 16. Why Bloud is forbidden . Verse 11 Body . Chapter . 4. Of what the Body is Created . Verse 19 Chapter . 21. The Body cannot be destroyed before the appointed time . Verse 62 Chapter . 22. Of the Body which wee lost . Verse 64 Chapter . 23. What is the food of the New Body . Verse 45 Chapter . 25. The Body of Christ can be withheld by nothing in the Resurrection . Verse 79 Chapter . 25. How the Body of Christ shineth in the Heaven . Verse 79 Chapter . 25. The Body of Christ is infinite . Verse 79. to the 81 Chapter . 25. How the Body of Christ is received . Verse 83 Chapter . 25. How the Body of Christ is after the Resurrection . Verse 90 , 91 Booke , Bookes . Chapter . 8. A field full of flowers is the most Glorious Booke . Verse 11 Chapter . 3. The Bookes of Theologists are meere Histories . Verse 5 Bridegroom , Bride . Chapter . 3. The coming of the Bridegroom . Verse 8 Chapter . 17. The Bridegroomes coming . Verse 115 Chapter . 20. The Bride of the Beast hath three things to expect . Verse 115. to 117 Chapter . 24. Where the Bridegroom embraceth his Bride . Verse 31 Caine. Chapter . 20. Why Cains hatred was against Abell . Verse 44 Chapter . 20. Why Caine became a Murtherer . Verse 45 Chapter . 20. Caine was not rejected in the womb of his Mother . Verse 63 Chapter . 20. The Description of the Cainish Church . Verse 77. to the 118 Chapter . 20. Why Caine grutched his brother any thing . Verse 82 Chapter . 20. How Caine was stirred up to the Murther . Verse 84 Chapter . 20. Cains false Faith was manifested . Verse 91 Chapter . 20. Caines amazement and feare . Verse 97 Chapter . 20. Caines expulsion beyond Eden into the Land of Nod. Verse 98 Chapter . 20. Caine is a Looking Glasse for Mens own Conceits . Verse 99 Chapter . 20. How Caine was Comforted againe . Verse 101 Chapter . 20. Whence Caines Anger against Abell proceeded . Verse 104 Chapter . 21. Caine was not wholly Rejected . Verse 2 Chapter . 21. Caine was chearly againe . Verse 4 Chapter . 21. Who was Caines accuser . Verse 5 Chapter . 21. Caine sought out Arts , and depended upon his inventions . 6 , Verse 7 Chapter . 21. Caines Church and Christs Church dwell together . 45 , Verse 46 Called . Chapter . 16. How , and when it is that wee are called . Verse 50 Centre . Chapter . 10. What the Centre is . Verse 40 Chapter . 14. What is the Centre . Verse 67 Candlesticks . Chapter . 20. What the seven Candlesticks are . Verse 42 Champion . Chapter . 18. What manner of person the Champion in the Battle is . Verse 21 Chapter . 22. How the Champion or Saviour was conceived in Mary . Verse 37 Chapter . 25. Who was the Champion . Verse 42 Childe . Children . Chapter . 15. After the life is kindled , a childe is of it selfe . Verse 39 Chapter . 15. How a childe shall be in the Resurrection , that perisheth before the kindling of the Light of Life . Verse 38 Chapter . 23. A childe newly borne is as acceptable to God , as one in yeares that repenteth of sinne . Verse 31 Chapter . 16. Wee are all the children of Iniquitie , according to the Spirit of this world . Verse 25 Chapter . 20. Why two sorts of children are Generated from Adam & Eve. Verse 58 Chapter . 22. How wee are the children of wrath . Verse 25 Chapter . 23. How it is with many of the children of wicked Parents . Verse 36 Chapter . 24. The very children of God , hinder the Tree of Pearle . Verse 32 Christ . Christian . Christendome . Chapter . 12. The Temptation of Christ . Verse 12. to the 14 Chapter . 18. The vayle of Christ is done away . Verse 1 Chapter . 18. The Corporiety of Christ is Inferiour to the Deity . Verse 39 Chapter . 18. What was the seede to the Creature of Christ . Verse 41 Chapter . 18. Christs Incarnation , or becoming Man. Verse 35. to the 54 Chapter . 18. Christ the most wonderfull person in the Deity . Verse 52 Chapter . 18. Christ is the Heaven of those that are his Members . Verse 84 Chapter . 18. Christs Incarnation . from Verse 85. to the 91 Chapter . 19. Christ Inviteth all . Verse 31 Chapter . 22. Christ is born of a pure Virgin. Verse 29 Chapter . 22. How Christ received or assumed his soule . Verse 39 Chapter . 22. The Incarnation of Christ . Verse 41 Chapter . 22. How Christ is our Brother . Verse 45 Chapter . 22. Christ hath opened the Gate of Life for all . Verse 48 Chapter . 22. From whence Christ is . Verse 52 , 53 Chapter . 22. How Christ assumed or received our Body . Verse 66 Chapter . 22. Christs soule is from Heaven , and not from Heaven . Verse 67 Chapter . 22. Christs soule is our Brother . Verse 67 Chapter . 22. Christs body is the foode of our soule . Verse 67 Chapter . 22. How Christ is a King. Verse 72 Chapter . 22. How Christ is a Person in the Trinity . Verse 75 Chapter . 22. Of the Name Christus in the Language of Nature . Verse 77 , 78 Chapter . 22. Christs Tempting . from Verse 80. to the 100 Chapter . 23. Of Christs presence every where . Verse 3. to the 11 Chapter . 23. What Christs Disciples received in the Lords Supper . Verse 13 , 14 Chapter . 23. Christ bound the Devils every where . Verse 16 Chapter . 23. How wee are foreseene in Christ . Verse 21 , 22 Chapter . 24. A Christian doth not rightly know himselfe . Verse 34 Chapter . 25. Christ springeth up with his holy body through Death . Verse 11 Chapter . 25. Of Christs New Body . Verse 12 Chapter . 25. The contemptible Death of Christ is a stumbling block to the Jews , Turkes , and Pagans . Verse 15 , 16 Chapter . 25. How Christ sweat drops of bloud . Verse 22 Chapter . 25. Christs Passion or course , compared with Adams whole course of what happened to him . Verse 23. to 40 Chapter . 25. What Christ laid off in Death . Verse 47 Chapter . 25. Christ had Heavenly flesh in the Earthly Man , and wee too . Verse 48 Chapter . 25. How wee put on Christ . Verse 48 Chapter . 25. Christ hath also borne our actuall sinnes . Verse 52 Chapter . 25. Wherefore Christs Passion was . Verse 57 to the 61 Chapter . 25. Christendome must expect the signe of Elias . Verse 82 Chapter . 25. Christs Conversation fortie dayes after his Resurrection . Verse 88 Chapter . 25. Christ is not seperated from us . Verse 89 Chapter . 25. Christ did eate after his Resurrection . Verse 91 Chapter . 25. The Description of Christs Ascension . Verse 98. to the 108 Chapter . 25. What Christs Body , and his Throne is . Verse 104 Chapter . 25. How Christ sitteth at the Right hand of God. Verse 106 Chapter . 25. Of Christs Creature . Verse 106 Chapter . 25. How Christ is in Heaven . Verse 108 Chapter . 26. How the Body of Christ was after his Resurrection . Verse 1. to the 7 Chapter . 26. When Christs body was Glorified . Verse 2. to the 4 Chapter . 26. Christ had not a body that was altogether Earthly . Verse 9 Commandement . Conversion . Chapter . 17. Why the Commandement was given to Adam . Verse 16 Chapter . 24. What is required in Conversion . Verse 27 Contention . Chapter . 25. No Contention is necessary or profitable . Verse 83 Councellours . Chapter . 16. There are five Councellours sitting in the braine . Verse 22 Covenant . Chapter . 18. What the Covenant did profite , before Christ came in the flesh . Verse 34 Coyning . Chapter . 20. How the coyning of Gold and Silver had not been needfull . Verse 17 Creation . Creatures . Chapter . 23. How the Creation endureth till the Last Judgement . Verse 20 Chapter . 9. Why the Essence or Substance of the Creatures is not Eternall . Verse 37 Chapter . 9. The figure or shape of the Creatures remaine eternally . Verse 38 , 39 Chapter . 14. In what forme the Creatures shall be in Paradise . Verse 33 Chapter . 14. Whence the Creatures have their skill . Verse 34 Chapter . 18. The Eternall and Temporary Creature in Christ were one . Verse 40 Curse . Chapter . 18. What Gods cursing is . Verse 5 Chapter . 18. Before the curse there was no such evill weeds nor living Creatures as there are now . Verse 7 Chapter . 18. There was Great Difference of Beasts before the curse . Verse 8 Chapter . 18. After the curse fruit must be planted . Verse 9 Chapter . 20. What the Curse of God is . Verse 93 Darknesse . Chapter . 4. From whence Darknesse hath its Name . Verse 48 Chapter . 7. How the Darknesse longeth after the Light. Verse 13 Death . Chapter . 13. What the first dying or Death is , and whence it cometh . Verse 53 Chapter . 15. The Abysse of Death is in a young childe . Verse 29 Chapter . 15. What Death Adam dyed in Paradise . Verse 37 Chapter . 17. Wherein it is , that Death sticketh . Verse 16 Chapter . 19. What Dying or Death is . Verse 12 , 13 Chapter . 19. What that is which is called the Great Death . Verse 15 Chapter . 19 Conversion in the last houre of Death . Deity . Verse 43 Chapter . 8. The Deity is manifest in all things . Verse 3 Chapter . 22. The Deity is invisible . Verse 63 Deluge . Chapter . 18. Why the Deluge , or Noahs fleud came . Verse 26. to the 28 Despaire . Doubting . Chapter . 20. VVhence Despaire ariseth . Verse 107 Chapter . 24. All Doubting cometh from the Devill . Verse 28 Devill . Chapter . 2. The Devills looke into the first Principle . Verse 3 Chapter . 4. What the hell of the Devill is . Verse 36 Chapter . 4. Neither the Devill , nor the wicked , is made out of any evill Matter . Verse 37 Chapter . 4. Whence the Devils , Angels , and soules are . Verse 46 Chapter . 4. The whole Description of the Devils and their Fall. Verse 64. to the 74 Chapter . 8. The Devill is the worlds Teacher . Verse 13 Chapter . 9. The Devill knoweth not Paradise . Verse 7 Chapter . 10. The Devill cannot be helped or saved . Verse 50 Chapter . 10. How the Devils should have been if they had not fallen . Verse 51 Chapter . 11. The Great Number of Devills : wherefore they fell . Verse 1 , 2 Chapter . 11. The Devils minde was the cause of the lifting up of himself . Verse 1. to the 3 Chapter . 14. The Devill would Domineere over the Heart of God. Verse 43 Chapter . 15. Whence the Devills have their Name . Verse 5 Chapter . 15. The Devils are the Cause of their own Fall. Verse 6 Chapter . 15. Out of what the Devils are Created . Verse 7 Chapter . 15. The Devills Impotency over a childe . Verse 26 Chapter . 15. The Devils Kingdome is sowen also in the Copulation . Verse 33 Chapter . 15. How wee can tread upon the head of the Devill . Verse 44 Chapter . 15. How the Devils Kingdome is held Captive . Verse 58 Chapter . 15. The Devill Tempteth Man in the first Principle . Verse 59 Chapter . 15. What the hunger and satiating of the Devill is . Verse 61 Chapter . 17. How the Devill wonne the Game of Adam . Verse 62 Chapter . 17. After the Fall the Devill & Man were both in one Kingdome . Verse 62 Chapter . 17. How the Devill mocked God in his mind when Adam was fallen . Verse 63 Chapter . 17. Whither the Devill flyeth in his Pride . Verse 64 Chapter . 17. The Devill is Executioner . Verse 66 Chapter . 17. The Devill is the Driver forward to all mischiefe . Verse 67 Chapter . 17. The Devill holdeth the soul fast . Verse 74 Chapter . 17. The Devill is the highest cause of Adams Fall. Verse 93 Chapter . 17. The Devils sported with Mans Image when it was fallen . Verse 96 Chapter . 17. The Devill understood not the promise of the Treader upon the Serpent . Verse 97 Chapter . 17. The Devils Judgement is hidden to him . Verse 100 Chapter . 20. The Devill hath sowne Tares or weedes . Verse 30 Chapter . 20. The Devils danced at Caines Murthering his brother . Verse 84 Chapter . 21. The Devill holdeth his Swines Apples before the soule . Verse 51 Chapter . 21. The subtlety of the Devill against the constant soule . Verse 54 Chapter . 21. The Devill also stirreth up the children of God against the soule . Verse 55 Chapter . 21. What the Devils saddle horse is . Verse 63 Chapter . 23. Where the Devils are . Verse 16 Chapter . 23. The Devils have no power of the soule of a childe before the time of its understanding . Verse 38 Chapter . 24. Who are the Devils Bloudhounds Verse 11 Chapter . 24. How the Devill seduceth the soul . Verse 13 Chapter . 24. The Devill watcheth for the soule when flesh and bloud judgeth of any thing , as a Cat watcheth for a Mouse . Verse 15 Chapter . 24. The Devils tricks to entrap the Authour . Verse 16 , 17 Chapter . 25. Where the Devill and the Wrath are captivated . Verse 13 Chapter . 25. In what place the Devils are . Verse 42 Chapter . 25. The Devils bitter salt , wherewith men rub one another . Verse 56 Chapter . 25. How the Devils tremble at Christs Death . Verse 71 Chapter . 25. The Devill is blinde in the light . Verse 71 Chapter . 25. The Devils dwell not farre from Christ . Verse 105 Chapter . 26. How the Devill would needs be God , when the Gospel began . Verse 23 Chapter . 27. How the Devils shall tremble at the Last Judgement . Verse 13 Discourse . Chapter . 12. The wonderfull Discourse of Adams Spirit in Paradise . Verse 36. to the 47 Chapter . 14. The discourse and agreement between the Elements in the Incarnation of a childe . Verse 22. to the 25 Chapter . 24. The discourse of him who fell among the Murtherers between Jericho and Jerusalem . Verse 4 Doctour . Chapter . 9. The Doctour who is in the schoole of Pentecost , is in respect of the Authour , as Paul was in respect of the other Apostles . Verse 47 Chapter . 13. The Doctours kill men , thinking to finde how the Incarnation of a childe is , by Anatomies , but in vaine . Verse 42 Doctrines . Chapter . 27. The severall sorts of Doctrines must not all be rejected . Verse 21 Dominion . Chapter . 20. Dominion cometh not from the Love of God. Verse 36 Chapter . 20. Whence Dominion ariseth . Verse 86. to the 88 Chapter . 25. Whence Dominion cometh . Verse 55 Earnestnesse . Chapter . 16. The Earnestnesse that wee must use in taming our Body . Verse 42 Chapter . 16. With what Earnestnesse we must set upon the New Birth . Verse 48 Chapter . 17. The Earnestnesse that the Minde must use . Verse 79 Chapter . 24. The Earnestnesse of the soule , maketh the Devill weak and faint . Verse 30 Earth . Earthly . Chapter . 5. From whence Earth hath its Consolidation . Verse 7 Chapter . 5 Whence Earth , water , & the Rocky cliffs came to be so as they are . Verse 29 Chapter . 15. Of what , Earth and Stones are . Verse 7. to the 9 Chapter . 15. God willed not the Earthly Copulation . Verse 35 Chapter . 17. Where Earth and Stones are Generated . Verse 8 Chapter . 25. VVhy the Earth trembled at the Death of Christ . Verse 44 Chapter . 27. Earthly knowledge vanisheth in the Judgement . Verse 19 Election . Chapter . 17. Of Election before the foundation of the world . Verse 102 , 103 Chapter . 20. How little knowledge Babell hath of the Election . Verse 59 Element . Elements . Chapter . 14. A description , what the o●● Element is . Verse 41 , 42 Chapter . 14. Of the one Element , and of the foure Elements . Verse 44. to the 46. Chapter . 14. VVhat the One Pure Element is . Verse 88 Chapter . 17. Where the Elements have their Originall . Verse 48 Chapter . 17. The Element out of which the foure Elements proceeded in the beginning , that is without understanding . Verse 7 Chapter . 22. What the Eternall Element is . Verse 19 , 20 Chapter . 22. VVhy the Elements trembled . Verse 46 Chapter . 22. The One Element is Substantiall . Verse 62 Eve. Chapter . 13. Eve's Creation described . Verse 12. to 20 Chapter . 13. The soule and forme of Eve , before the Fall. Verse 34. to the 36 Chapter . 15. VVhy God must make Eve. Verse 18 Chapter . 17. Eve was Created for the Corruptibility . Verse 10 Chapter . 17. How Eve was beguiled . Verse 32 Chapter . 17. How Eve was Created . Verse 55 Chapter . 17. Eve was beguiled through her carelesnesse . Verse 57 Chapter . 18. The sentence upon Eve. Verse 19 Chapter . 20. Eve , and the Apostles , thought the same thing . Verse 44 Evill . Chapter . 1. The Evill is not God. Verse 2 Chapter . 1. What is the first Matter of Evill . Verse 5. to the 14 Chapter . 20. The Evill Domineereth over the Good , but God hath not ordained that it should be so . Verse 29 Chapter . 21. Evill and Good are in one another . Verse 17 Chapter . 24. From whence Evill thoughts come . Verse 29 Fall. Chapter . 11. Of Lucifers and Adams Fall. Verse 5 Chapter . 11. How their Fall was foreseene . Verse 22 Chapter . 11. Reason speaketh against the Fall. Verse 29 Chapter . 18. How God willed not , and yet willed , the Fall. Verse 12 , 13 Father . Chapter . 15. How Father and Mother are warned . Verse 25 Chapter . 17. Where God the Father Generateth the Sonne . Verse 85 Chapter . 20. Of the Drawing of the Father . Verse 61 Chapter . 25. How God the Father is Reconciled . Verse 44 Faith. Chapter . 17. The Authour sets downe eight Articles of Faith. Verse 116 Chapter . 18. What Faith is able to doe . Verse 76 Feare . Chapter . 23. Why wee ought not to feare or be afraid . Verse 25 Feast . Chapter . 25. What is a Good Feast . Verse 86 Figurer . Chapter . 20. The Figures of all things remaine Eternally . Verse 9 Fire . Chapter . 5. How the Fire is in the water . Verse 20 Chapter . 7. The Originall of the Fire , Aire , Water , and Earth . Verse 12 Chapter . 8. The Fire , Aire , Water , & Earth , have every one their Creatures , according to their Quality . Verse 31 , 32 Chapter . 10. What the Fire in this world , and in Hell , is . Verse 45. 47 Chapter . 14. The Blossome of the Fire moveth above the Heart . Verse 22 Chapter . 15. How the Fire is kindled in the Heart . Verse 50 Chapter . 27. Of the Fire by which the world shall perish . Verse 9. 13 Fox . Chapter . 19. How some have the Fox hanging to their Coate when they Dye . Verse 39 Gall. Chapter . 14. The Gall kindleth the warmth in the Heart . Verse 20 Chapter . 14. How the Gall cometh to be in the Incarnation . Verse 15 Chapter . 14. How the Gall , Heart , Liver and Lungs are set in order . Verse 18 Garment . Chapter . 19. He that will be heard of God , must put off the Garment of abomination . Ghosts . Verse 48 Chapter . 19. Concerning Ghosts of Deceased people that walke . Verse 22 God. Chapter . 1. What God is . The Essence of all Essences is generated out of him . Verse 1 , 2. Chapter . 1. How he is called an Angry God. Verse 6 Chapter . 1. God is not called God according to the first Principle . Verse 8 Chapter . 2. The Eternall working , or Generation of God. Verse 8 Chapter . 4. Where wee must seeke God. Verse 8. 44 Chapter . 4. God is sought , by Antichrist , above the Starres . Verse 23 Chapter . 4. Without God there would be Nothing . Verse 31 Chapter . 4. God knoweth neither beginning nor End in himselfe . Verse 54 Chapter . 7. Where we must seek God. Verse 15. to 19 Chapter . 7. Why God is called God. Verse 19 Chapter . 10. How God is neere to us . Verse 48 Chapter . 14. Where God dwelleth . Verse 80 Chapter . 15. Whom God desireth to have . Verse 26 Chapter . 16. We shuld want our boasting in God. Verse 1 Chapter . 17. God was not so wrathfull at the meere biting of the Apple . Verse 1 Chapter . 17. How God is King of the Land. Verse 67 Chapter . 19. God is neerer us than the Saints Departed . Verse 31 Chapter . 20. God hath no pleasure in Judgement . Verse 20. to the 26 Chapter . 20. God is not at odds with himself . Verse 60 Chapter . 20. God hardeneth none . Verse 62 Chapter . 20. God did not will there should be any Devill . Verse 64 Chapter . 20. God knoweth what will come to passe . Verse 64 Chapter . 20. Gods foreseeing . Verse 66 Chapter . 20. Whom God draweth . Verse 67 Chapter . 20. God did not consent to Caines Murther of his brother . Verse 93 Chapter . 21. God cometh to help all things . Verse 2 Chapter . 21. All things in this world are of God. Verse 1 Chapter . 22. God and Paradise is Incomprehensible , and stand in all things . Verse 32 Chapter . 22. From what the Name of God hath its Originall . Verse 35 Chapter . 22. VVhy God became Man. Verse 43 Chapter . 22. God and the Pure Element is become one . Verse 63 Chapter . 23. Both Good and Bad Men must manifest the wonders of God. Verse 26 Chapter . 24. God armeth the soule against the Divills treachery . Verse 13 Chapter . 25. Why God must come into the soule . Verse 9 Chapter . 25. Wherefore God must enter into Death . Verse 10 Chapter . 25. God mocked Adam when he said , He is as one of us . Verse 40 Chapter . 25. God & Man bung on the Crasse . Verse 41 Chapter . 25. The grace of God is for All Men. Verse 64 Chapter . 25. The Anger of God is neither Good nor Evill . Verse 70 Chapter . 27. What God is . Verse 7 Chapter . 27. God giveth the seed to be sowen . Verse 27 Chapter . 27. God will not cast all away . Verse 28 Good. Chapter . 17. Why God said it is not Good. Verse 27 Ground . Chapter . 27. What the Ground is wherein the Heaven soweth seede . Verse 27 Gutts . Chapter . 14. How the Gutts are made . Verse 21 Chapter . 14. Wherfore the stomack & Guts are . Verse 27 Chapter . 14. Wherefore the Gutta are long and folded . Hand . Hands . Verse 28 Chapter . 25. What the Hand of God is . Verse 107 Chapter . 14. VVhat Hands are in the Incarnation , Hearing . Verse 27 Chapter . 15. VVhat the Hearing is . Verse 67 Heart . Chapter . 9. Out of what the Heart of God is Generated . Verse 43 Chapter . 10. The Heart of God is unchangeable . Verse 41 Chapter . 12. VVhat the Heart of God is . Verse 3 Chapter . 15. Nothing is Created out of the Heart of God. Verse 63 Chapter . 19. VVhy the Heart of God became a Human soule . Verse 6 Chapter . 23. The Eternall Birth of the Heart of God. Heaven . Verse 10 Chapter . 6. VVhy Heaven is so called . Verse 17 Chapter . 7. VVhat the Heaven is wherein God dwelleth . Verse 14 Chapter . 17. Of the Heaven wherein God dwelleth . Verse 77 , 78 Chapter . 19. Heaven and Hell is every where all over . Verse 62 Chapter . 19. The Kingdome of Heaven is in all things . Verse 64 Chapter . 20. Heaven and Hell strive about the children of Eve. Verse 47 Chapter . 21. VVhat Heaven is . Verse 19 Chapter . 22. VVhat Heaven [ Himmel ] signifieth in the Language of Nature . Verse 74 Chapter . 24. VVhat the Joy of Heaven is . Verse 26 Chapter . 27. The Heaven will new make another Age. Verse 21 Chapter . 27. Heaven is the sower of the seede that God giveth . Verse 27 Hell. Chapter . 9. VVhat Hell shall be . Verse 22 Chapter . 19. The Kingdome of Hell is in all things . Verse 64 Chapter . 9. VVhat Hell-fire is . Verse 30 Chapter . 17. VVhat the Paradisicall Sugar of Hell is . Verse 93 Chapter . 18. The source or Torment of Hell is the Joy of Heaven . Verse 16 Humanity . Chapter . 22. Of Christs Humanity , what Man dyed , and what Man dyed not , in Christs Death . Verse 46 Chapter . 23. David Prophesieth of the Eternall Humanity of Christ . Verse 15 Jesus . Chapter . 22. VVhat Jesus signifieth in the Language of Nature . Verse 76 Chapter . 25. How wee put on Jesus Christ . Verse 48 Jehosaphat . Chapter . 9. Christ cometh with the faire Lilly in the vally of Jehosaphat . Verse 17 Chapter . 13. In the valley of Jehosaphat , the Angel of the Great Counsell cometh with a Golden Charter . Verse 11 Jewes . Chapter . 25. How the Jewes shall eate with the Lamb. Verse 50 Chapter . 25. Jewes , Turkes , and other Nations are admonished . Verse 95 Jezabell . Chapter . 25. The throwing out of Jezabell is coming . Immanuel . Verse 95 Chapter . 22. The fairest Gate of this Booke is Immanuel . Verse 24 Chapter . 22. VVhat Immanuel signifieth in the Language of Nature . Verse 73 Image . Chapter . 10. VVhat the Image of God is . Verse 9 Chapter . 14. Wherein the Image of God consisteth . Verse 55 Chapter . 17. VVhence the Image of God is . Verse 13 Chapter . 21. The Image of Heaven , Earth , and Hell in one Person . Verse 21 Innes . Chapter . 22. How there are two Eternall Innes . Verse 3 John. Josua . Israel . Chapter . 23. Why John was born before Christ . Verse 28 Chapter . 20. Josua was a Type of Jesus . Verse 27 Chapter . 20. Wherefore Israel stayed 40 yeares in the Wildernesse . Verse 22 , 23. Judge . Judgement . Chapter . 27. When the Judge of Quick and Dead cometh . Verse 11 Chapter . 17. The Devill doth not wholly know his Judgement . Verse 100 Chapter . 27. A description of the Last Judgement . from Verse 1 to the 20 Chapter . 27. Why a Judgement is appointed . Verse 4 Chapter . 27. Judgement ought not to be slightly pronounced . Verse 29 Key . Chapter . 4. Where the Key to Wisdome lyeth . Verse 30 Chapter . 9. The Key to the knowledge of the Paradise . Verse 25 , 26 Chapter . 18. The Keys which open the Rich Chest of Gold. Verse 99 King. Chapter . 15. What strife about the King of Life in a Childe . Verse 41 Kingdome . Kingdomes . Chapter . 16. Gods Kingdome goeth not backwards . Verse 27 Chapter . 20. Two Kingdoms wrestle in Man. Verse 31 Chapter . 20. The Kingdome of Christ is not desired by many . Verse 31 Chapter . 20. How the Kingdome of God may have the Victory . Verse 48 Chapter . 20. The Kingdom of wrath in Adam & Eve was very great after the Fall. Verse 69 Chapter . 21. Three Kingdomes in Man , and he is the field or Ground . Verse 22. to the 25 Chapter . 25. Wherein the Kingdome of Heaven consisteth . Verse 65 Chapter . 26. VVhat the Kingdome of Heaven is . Keeper . Verse 10 Chapter . 20. Who is the Keeper of the Tree of Life . Verse 41 Chapter . 20. How the sword of that Keeper is made blunt . Knowledge . Verse 42 Chapter . 3. It was once not Good for us to have the Knowledge of the fiercenesse , but now it is highly necessary . Verse 2 Lad. Chapter . 18. Antichrists Throne will be destroyed by a Lad. Verse 56 Chapter . 18. In Hebron there is a roote to Cure Lazarus . Verse 57 Learned . Learning . Chapter . 3. Why the Learned forbid us to pry into God. Verse 6 , 7 Chapter . 9. How Learning is to be attained . Verse 46 Chapter . 26. The Pride of the Learned , was the destroyer of the first pure Church . Life . Lives . Verse 16. to the 34 Chapter . 14. Where the Life is generated in Man. Verse 1 Chapter . 19. VVhat the Great Life is . Verse 15 Chapter . 22. There are two Eternall Lives . Verse 7 Light. Chapter . 8. Of the Light of the First Day . Verse 6 Chapter . 14. Of the Light which Men see by in Paradise . Verse 2 Chapter . 14. Between Light and Darknesse there is a Great Gulfe . Verse 76 Chapter . 15. How the Light of Life is kindled in the Incarnation of a childe . Verse 49 Chapter . 16. Light striveth against Darkness . Verse 10 Chapter . 16. Of the Light of the 3 Principles . Verse 12 Chapter . 22. The Light hath no Centre . Verse 35 Limbus . Chapter . 22. What the Divine Limbus is . Verse 21 Lilly. Chapter . 10. The Lilly shall grow in the Devils supposed Kingdome . Verse 33 Chapter . 11. Of the Lilly which shall shortly grow and bring us the true knowledge in the Trinity . Verse 28. Chapter . 13. The Branch of the Lilly which the Virgin holdeth in her hand . Verse 61 Chapter . 14. The smell of the Lilly will spoyle the Cornerd Cap. Verse 39 Chapter . 15. The Lilly cometh after the Great Shower . Verse 26 Chapter . 15. All is open in the Time of the Lilly , and then the Tincture is the Light of the world . Verse 54 Chapter . 17. Wherefore wee have need of the Lilly. Verse 36 Chapter . 17. How the Beast will be destroyed by the Lilly. Verse 37 Chapter . 17. In the Time of the Lilly much shall be revealed . Verse 100 Chapter . 19. In the Lilly-Rose , the Doores of the Mysteries shall flie open . Verse 61 Chapter . 20. The description of the Lilly-time . Verse 15 Chapter . 20. The Branch of the Lilly shall be planted in the Garden of Roses , & the sick Ada● , shall eate of it . Verse 38 Chapter . 25. A secret concerning the Time of the Lilly. Verse 50 Chapter . 25. The Jewes , Turkes , and other Nations have no time to expect , but the Time of the Lilly , the signe whereof is the signe of Elias . Verse 95 Chapter . 27. Where the Lilly may be found , where not . Verse 32 Love. Chapter . 20. In the Breaking of the Anger the Love appeareth . Verse 59 Chapter . 20. Love is generated out of the Anger . Verse 65 Lucifer . Chapter . 4. Why Lucifer is so called . Verse 67. Chapter . 5. Whence Lucifer being spewed out proceeded . Verse 7 Chapter . 5. Which was the Kingdome of Lucifer before his Fall. Verse 17 Chapter . 5. How Lucifer was thrust out of Heaven . Verse 25. to the 30 Chapter . 6. How Lucifers Kingdome was shut up . Verse 6 Chapter . 8. Of the Fall of Lucifer . Verse 3 Chapter . 10. Whence the Fall of Lucifer and his Angels proceeded . Verse 48 Chapter . 10. Lucifer & his Legions ; the father thrust out for the childes sake . Verse 49 Chapter . 10. Why Gods Love came not to help Lucifer . Verse 50 Chapter . 11. The Ground of Lucifers and Adams Fall. Verse 5 Chapter . 14. Lucifer was throwne downe for his pride . Verse 9 Chapter . 15. Where Lucifer stood before his fall . Verse 10 Chapter . 25. VVhich was Lucifers Throne , and whither he fell . Verse 103 Lust . Chapter . 20. Lust is the first beginning to act . Verse 76 Chapter . 20. Lust and the Minde are two distinct Things . Verse 76 Magistrates . Chapter . 20. Strife between Magistrates and Subjects . Verse 33 to the 35 Chapter . 20. Subjects or Inferiours cry against their Magistrates or superiours . Verse 38 Man. Chapter . 3. How Man became naked & bare . Verse 3 Chapter . 4. How the New Man is one with the Father and Sonne . Verse 9 Chapter . 7. Man is a whole spark , but not God himselfe . Verse 2 Chapter . 10. God Created but one Man onely . Verse 12 Chapter . 11. Why God created but one onely Man. Verse 23 Chapter . 13. What the Duty of a Man is towards his wife . Verse 20 Chapter . 13. How Man is in the Mothers womb . Verse 54. to the 60 Chapter . 14. Mans Glory above the Beasts . Verse 5 , 6 Chapter . 14. What Mans Ability is . Verse 7 Chapter . 14. How far Man & Beast are alike . Verse 56 Chapter . 14. Why Man is so highly graduated . Verse 57 Chapter . 15. VVherefore and of what Man was Created . Verse 12. to the 14 Chapter . 15. How Man lost Paradise . Verse 19 Chapter . 15. How Man may live in Paradise heere in this life . Verse 20 Chapter . 15. How Man wilfully lets in the Devill . Verse 22 Chapter . 15. Why Man must be out of that which is Eternall . Verse 63 Chapter . 16. The prevention of Mans being a living Devill . Verse 26 Chapter . 16. How Man is differenced from the Beasts . Verse 28. to the 31 Chapter . 16. Whence Man speaketh that which is good . Verse 32 Chapter . 16. Three Men , in Man , striving against one another . Verse 33 , 34 Chapter . 16. How Man was formed an Angel. Verse 35 Chapter . 16. How Man after his Death is either an Angel or Devill . Verse 37 Chapter . 17. Whence Adam gat the name Man. Verse 15 Chapter . 17. God did not make Man of a Lump of Earth . Verse 22 Chapter . 17. VVhy Mans body must perish . Verse 23 Chapter . 17. How Man in the Fall , fell among Murtherers . Verse 60 Chapter . 17. Mans misery between the Fall and the word of Promise . Verse 61 Chapter . 17. Man in this life dwelleth in the Abysse with the Devils . Verse 65 Chapter . 17. How Man dareth doe , what the Devill dareth not doe . Verse 78 Chapter . 17. In the beginning Man had no Beastiall Members . Verse 81. Chapter . 18. It is the becoming Man of the Heart of God only , that helpeth . Verse 80 Chapter . 19. Mans Image standeth in Three beginnings . Verse 10 Chapter . 20. By the Law Man cannot come into Paradise . Verse 28 Chapter . 21. The Inability of Mans Spirit . Verse 18 , 19 Chapter . 21. How Man hath the Ballance between two wills . Verse 20 Chapter . 21. Man not to be condemned for that which is outward . Verse 26 Chapter . 21. What Mans Condemnation is . Verse 27 Chapter . 22. Of what and for what Man is Created . Verse 12 Chapter . 22. VVherein Man is foreseene . Verse 23. Chapter . 22. W ch is the right New Man. Verse 25 , 26 Chapter . 22. The New Man is hidden in the Old. Verse 32 Chapter . 22. In what manner Man is greater than the world . Verse 5 Chapter . 22. How long Men were the Fathers . Verse 71 Chapter . 22. Who was the Man to the Incarnation of Jesus Christ. Verse 71 Chapter . 23. How the new Man groweth to the soule . Verse 17 Chapter . 23. Jesus Christs becoming Man , lay not in us . Verse 31 Chapter . 23. The foode of the New Man. Verse 45 Chapter . 24. The Old Man committeth sinne . Verse 35 Chapter . 24. The old Man is swayed by the new . Verse 35 Chapter . 24. The new Man groweth out of the Old. Verse 37 Chapter . 25. The New Man striveth against the Outward Man. Verse 4 Chapter . 25. How Man in the second Principle was Created in that Place , out of w ch Lucifer was thrust forth . Verse 103 Chapter . 25. How God prevented it that Man in his Fall became not a Devill also . Verse 103 Marie . Chapter . 18. An Exposition of Maries Name . Verse 35 Chapter . 18. Mary is saved onely through her Sonne . Verse 83 Chapter . 18. Marie standeth upon the Earthly Moone . Verse 92 Chapter . 18. Of Maries lustre and Glory . Verse 93 Chapter . 18. Invocation doth not come to her . Verse 94 Chapter . 18. Where Mary dwelleth : shee is no Goddesse . Verse 94. to the 96 Chapter . 22. Why Mary is called , The Blessed of all women . Verse 31 Chapter . 22. Wherein Mary is a pure Virgin. Verse 34 Chapter . 22. In what Body Mary was impregnated . Verse 52 Chapter . 22. Whence Marie is . Verse 12 , 53 Chapter . 26. How wonderfully the Auntients have spoken of Marie . Verse 6 Marriage . Chapter . 20. The fast Band of Marriage or Wedlock . Verse 55 Chapter . 20. Wedlock or Marriage is tolerated by God. Matrix . Verse 55 Chapter . 8. The Matrix of the Earth stood in Death till the Third day , like Christ . Verse 10 Mëer . Chapter . 6. Of the word Mëer , or Sea , in the Language of Nature . Verse 15 Mercy . Mercifulnesse . Chapter . 23. How the whole Mercy or Mercifulnesse of God is become Man. Verse 19 Metalls . Chapter . 6. How Metalls come to be . Verse 10 , 11 Minde . Chapter . 10. The Minde is the God and Creatour of the Will. Verse 49 Chapter . 11. How the Minde is free . Verse 30 Chapter . 15. The Minde is the Free VVill. Verse 44 Chapter . 15. How the envious Minde appeareth in the Eternity . Verse 44 , 45 Chapter . 16. The Minde hath 3 things in it . Verse 4 Chapter . 16. What the Minde is . Verse 4. to the 7 Chapter . 17 How the Minde is after the breaking of the Body . Verse 41. to the 44 Mis-rule . Chapter . 25. Who is Master of Mis-rule upon Earth . Miracles . Verse 62 Chapter . 18. Of the Meracles which have been done by the Saints . Verse 77 , 78 Moses . Chapter . 10. Why Moses wrote so covertly . Verse 22 Chapter . 17. Why Moses hangeth the vayle before his face . Verse 21 Chapter . 17. The vayle of Moses is taken away in the Death of Christ . Verse 36 Chapter . 17. Why Moses hangeth the vayle before his eyes in the Description of the Serpent . Verse 98 Chapter . 18. Why Moses was stirred up . Verse 29 Chapter . 18. Why Moses face was made bright . Verse 32 Chapter . 20. Why Moses must enter into life through Death . Verse 27 Chapter . 20. Moses his wonderfull speech about Adam and Eves driving forth of the Garden . Verse 39. Chapter . 20. What is the vayle of Moses , where God set a Mark upon Cain . Verse 101 Chapter . 20. Why Moses brake the Tables . Verse 5 Murtheresse . Chapter . 15. Shee is a Murtheresse that destroyeth the fruit in her womb . Verse 39 Nature . Chapter . 3. How the Birth of the Eternall Nature is . Verse 9 to the 19 Chapter . 8. Why Nature longeth to be freed from vanity . Verse 32 Chapter . 15. The haughtinesse of Nature compelleth not . Verse 22 Necromancer . Chapter . 15. Where the Necromancer is Generated ; the Authour must conceals much because of the Devillish Inchantments . Neere . Verse 6 Chapter . 19. Neere and farre off is all one in God. Number . Verse 62 Chapter . 14. How Great the Number of Men shall be . Overcome . Verse 47 , 48 Chapter . 21. VVee must first have once Overcome in the Storme before wee attaine the high knowledge . Verse 53 Paradise . Chapter . 8. Of the Consent in Paradise . Verse 11 Chapter . 8. Where the Paradise is in which the Angels dwell . Verse 30 Chapter . 8. A Scholler in Paradise learneth more in one houre , than in thirtie yeares in the Vniversities . Verse 36 Chapter . 9. Paradise and the Garden are two things ; where Paradise is ; and what are its properties . Verse 3. to the 5 Chapter . 9. Of the Gulfe that is between Paradise and this world . Verse 7 Chapter . 9. How there is Comprehensibility in Paradise . Verse 18 Chapter . 9. The fruit , fire , light , and aire in Paradise . Verse 20 Chapter . 9. Paradise is infinite : the shadow of all Created things remaine Eternally in Paradise . Verse 21 Chapter . 15. Wee reach both Paradise and Hell in Copulation . Verse 34 Chapter . 17 The Authour cannot describe the Joy of Paradise . Verse 14 Chapter . 17 VVhat is called Paradise . Verse 48 Chapter . 17. How Paradise did hide it selfe from Adam and Eve. Verse 59 Chapter . 19. Reason seeketh Paradise , out of which it is gone forth . Verse 60 , 61 Chapter . 20. Paradisicall Love is destroyed by the Devill . Verse 28 Chapter . 20. What the sword of the Cherubine before Paradise is . Verse 40 Chapter . 25. What our Paradise is , where our Essences spring in God , and where wee put on Christ . Verse 48 Pearle . Chapter . 21. How the Pearle is sowen imperceptibly . Verse 48 , 49 Chapter . 24. How the Tree of Pearle groweth in the Storme . Verse 32 Chapter . 24. The Pearle sticketh not in the outward Man. Verse 34 Chapter . 25. The Garland of Pearle may be lost againe . Verse 5 Chapter . 25. How the Pearle may be found . Verse 16 Chapter . 37. How the Pearle may be distinguished from weeds . Verse 30 , 31 Possibility . Possible . Chapter . 15. The Possibility or ability of seeking is in every one . Verse 21 Chapter . 20. The Description of the Possibility or Ability that is in us . Verse 75 Chapter . 20. Mans Possibility or own Ability was tried in Caine. Verse 96 Chapter . 25. Wherein lay the Possibility of our Redemption . Verse 8 Chapter . 25. What Possible , what impossible , for us . Pray . Praying . Verse 94 Chapter . 19. Mans Praying for , or Intercession , how farre it availeth . Verse 52 , 53 Chapter . 25. How Men ought to Pray . Verse 85 Principle . Chapter . 5. What a Principle is . Verse 6 Chapter . 15. The working of the three Principles in a childe in the Mothers VVomb or Body . Verse 50. to the 55 Chapter . 16. There are 2 Eternall Principles . Verse 27 Chapter . 25. Why the third Principle is Created . Prophecies . Verse 103 Chapter . 17. Why the Prophecies are written so darkly : about the Treader upon the Serpent . Purgatory . Verse 100 Chapter . 18. The Purgatory upon which the Beast hath built his Kingdome . Verse 98 Chapter . 18. Purgatory expounded , which hath been so much disputed . Verse 102 , 103 Chapter . 19. Where Purgatory is . Verse 15 Chapter . 20. Of the true Purgatory , and of the false Purgatory . Verse 73 , 74 Putrefaction . Chapter . 19. The Putrifaction of the soule when one dyeth ; the Authour desireth not to partake of it . Verse 42 , 43 Quality . Chapter . 1. Whence the Name of Quality ariseth . Reason . Verse 42 Chapter . 17. Reason is afraid of the cleere countenance of Moses . Verse 34 Chapter . 17. Reason maketh of God an unmercifull Devill . Rest . Verse 35 Chapter . 25. Of Christs Rest in the Grave . Verse 67 to the 74 Resurrection . Chapter . 25. Christs Resurrection described . Verse 75 to the 92 Rich. Chapter . 16. The Rich goe hardly into the Kingdome of Heaven . Verse 43 Chapter . 25. Hard for a Rich Man to Enter into Heaven . Verse 65 Chapter . 25. The Rich need not give away their Goods . Rulers . Verse 66 Chapter . 21. Of the Office of the Rulers or Magistrates . Saints . Verse 39. to the 44 Chapter . 18. The Saints Interoeding avayleth not . Verse 73. to the 79 Chapter . 18. The Invocation of the Saints is against the Nature of the first Principle . Verse 97 Chapter . 25. Who those Saints were that went out of the Graves at the Death of Christ . Verse 46 Chapter . 25. The Saints admit no Legates or Embassadours . Verse 86 Sathan . Chapter . 4. How Sathan is become a Devill . Verse 21 Schoole . Chapter . 19. How the Authours Schoole is to be understood . Verse 33 Chapter . 22. Where the Scholler in the Schoole of this world must leave off , & the Scholler in Gods School begin . Verse 30 Chapter . 23. No Schoole , Learning , Art , or Science availeth before God. Verse 2 Seales . Chapter . 20. When the 7 Seales are opened . Verse 42 Seede . Chapter . 17. What is meant by the Seede of the Woman . Seeing . Senses . Verse 99 Chapter . 12. Wherein Seeing consisieth . Verse 29 Chapter . 15. How the Seeing can be . Verse 66 Chapter . 15. Wherein the Senses consist . Verse 58 Seeking . Seekers . Chapter . 16. How our Seeking must be . Verse 2 Chapter . 27. That now there are many Seekers . Verse 22 Serpent . Chapter . 15. The Treader upon the Serpent is instantly needfull in the Incarnation of a Childe . Verse 24 Chapter . 18. Why the Treader upon the Serpent must be generated without the seede of a Man. Verse 20 Chapter . 20. What the Head of the Serpent signifieth . Sinne. Verse 95 Chapter . 17. How sinne is sinne . Verse 71 Chapter . 17. How all our Doings are sinne . Verse 76 Chapter . 19. How sinnes are when they are washed away . Verse 37 Chapter . 20. Wherein sinne sticketh . Verse 76 Chapter . 22. Originall or Inherited sinne is in the soule . Verse 70 Chapter . 24. The Old , not the New Man , committeth sinne . Verse 35 Sleepe . Chapter . 12. What sleepe is . Verse 18 Smell . Chapter . 15. A description what Smell is . Verse 70 Sodome . Chapter . 18. Why punishment came upon Sodome . Soule . Verse 28 Chapter . 2. Whence the soule hath its originall . Verse 2 Chapter . 2. How the soule looketh into the first Principle . Verse 2 Chapter . 2. How the Enlightened soule looketh into the second Principle . Verse 4 Chapter . 4. What is the Chariot of the soule . Verse 18 Chapter . 4. Out of what the soule is , and how it becometh a Devill . Verse 20 , 21 Chapter . 4. How the soule cometh to be an Angel . Verse 22 Chapter . 4. How the soule cometh to be full of lyes . Chapter . 4. An assurance that the soule is come from God. Verse 40 Chapter . 5. The Devill cannot see a soule that is in the Light of God. Verse 5 Chapter . 7. Whence the soule is . Verse 2 Chapter . 10. A description of the soule . Verse 13. to 16 Chapter . 12. The soule hath 3 Principles in it . Verse 56 Chapter . 13. Another description of the soule . Verse 30. to the 33 Chapter . 13. The soule is the roughest thing in Man. Verse 30 Chapter . 13. The soule remaineth Eternally in the Tincture . Verse 45 Chapter . 14. How the soule is , and out of what it cometh . Verse 10 Chapter . 14. When the soule cometh into a childe . Verse 10 Chapter . 14. The soule is not at home heere in this life . Verse 11 Chapter . 14. How the soule seeth with two Lights . Verse 12 Chapter . 14. Where the soule resteth after its Decease . Verse 13 Chapter . 14. How and wherewith the soule can see . Verse 38 Chapter . 14. What is the Cabinet or Treasury of the soule . Verse 54 Chapter . 15. Whence distempers come into the Essences of the soule . Verse 52 Chapter . 15. VVhence are the Essences of the Worme of the soule . Verse 62 Chapter . 16. The Blessed soules have no knowledge of the Evill . Verse 47 Chapter . 17. How the soule is bound with two Chaines . Verse 69 Chapter . 17. How the soule is in a hard prison . Verse 84 Chapter . 17. What light the soule hath after the breaking of the body . Verse 105 Chapter . 17. What body the soule getteth at the Last Judgement Day . Verse 106 Chapter . 17. How hardly the soule getteth into the Kingdome of Heaven . Verse 110 Chapter . 17. How the soule cometh into Abrahams bosom . Verse 111 Chapter . 18. What the soule is . Verse 30 Chapter . 18. Lamentation over the Masses for soules . Verse 100 , 101 Chapter . 19. How wee may finde the Disquietnesse of the soule . Verse 1. to the 4. Chapter . 19. Whence the soule is , its first condition , and Fall. Verse 5 Chapter . 19. What the Regeneration of the soule is . Verse 5 Chapter . 19. Of the souls that are not at rest Verse 7 , 8 Chapter . 19. The soule is a sparkle from the Almightinesse . Verse 10 Chapter . 19. What the body of the soule is . Verse 10 Chapter . 19. The soule is bound with 3 bands . Verse 11 Chapter . 19. What the soules dying is . Verse 14 Chapter . 19. Of the going forth of the soul . Verse 16. to 21 Chapter . 19. How the soule is incomprehensible , and also comprehensible . Verse 19 , 20 Chapter . 19. The damned soule seeth the cause of its miserie . Verse 23 Chapter . 19. What light the soule of the wicked hath . Verse 24 Chapter . 19. How the soule waiteth for its Body . Verse 25 Chapter . 19. Of the power and Ability the soule hath . Verse 27 Chapter . 19. How the soules departed can appeare . Verse 28 Chapter . 19. Where the unregenerated soules remaine . Verse 49 , 50 Chapter . 19. What the Masses for soules are . Verse 54. to the 56 Chapter . 19. Of the soule which turneth at the Last . Verse 58 , 59 Chapter . 19. Out of what the soule is Generated . Verse 65 Chapter . 19. How the soule remaineth in bell . Verse 65 Chapter . 19. The soules needeth no going out nor in . Verse 67 Chapter . 19. Where the soule of the wicked remaineth . Verse 68 Chapter . 20. Of the feare the soule hath in the houre of Death . Verse 53 Chapter . 21. How the soule longeth after the sweet tast of the Pearle . Verse 50 Chapter . 21. How the soule striveth with the Devill about the Pearle . Verse 50 Chapter . 22. What & whence the soule is . Verse 13 , 14 Chapter . 22. How the soule is Free. Verse 14 Chapter . 22. What is the right Body of the soule wherein God dwelleth . Verse 15 Chapter . 22. How the soule is Regenerated in the soule of Christ . Verse 38 Chapter . 22. How Christ hath redeemed the soule . Verse 40. 42 Chapter . 22. None attaine another soule , but another body . Verse 40 Chapter . 22. What Image the soule of the wicked shall have . Verse 44 Chapter . 22. How the soule hath turned away its will from the Father . Verse 58 Chapter . 22. The miserable Condition of th averted soule . Verse 59 Chapter . 22. Of the Tincture of the soule that is in the feare of God. Verse 70 Chapter . 22. The soule is not free from Originall sinne . Verse 70 Chapter . 22. The soule of Christ is halfe from Maries Tincture . Verse 70 Chapter . 22. Wee attaine no other soule . Verse 85 Chapter . 22. The soule cometh to be renewed . Verse 85 Chapter . 22. How the soul is perfectly redeemed . Verse 86 Chapter . 23. What food the soul must have . Verse 7. to 11 Chapter . 23 Of the foode of the soule . Verse 45 Chapter . 23. How the soule is an adulterous whore . Verse 48 Chapter . 24. How hard a departure that soule hath that deferreth repentance . Verse 22 Chapter . 24. How the soule of the wicked is after its departure . Verse 23. to the 25 Chapter . 24. How the soule falleth many times into sinne against its will. Verse 34 Chapter . 25. How the soule is tied fast to two Chaines . Verse 6 , 7 Chapter . 25. How the soule is created . Verse 19 Chapter . 25. How the soul hath reflected it self . Verse 20 Chapter . 25. How the soule was enlightened . Verse 43 Chapter . 25. How the soules of the blinde simple people come before God. Verse 62 , 63 Chapter . 25. Where Christs soule was in his Death . Verse 72 Chapter . 25. Where the soules rest till the Last Judgement Day . Sound . Verse 76 Chapter . 15. Sound is Eternall ; and sound or noise is of a higher nature in Man than in other Creatures . Verse 69 , 70 Spirit . Spirits . Chapter . 7. The Created Spirit of Man ; its power before the Fall. Verse 4 Chapter . 13 The Spirit of the great world reacheth to get the virgin , as a Theefe reacheth to pluck fruit in a Garden . Verse 40 Chapter . 14. The Inability of the Spirit of this world . Verse 7 Chapter . 14. The Spirit of the Earth discourseth with the three Elements . Verse 29 , 30 Chapter . 14. What Spirit is the Holy Ghost . Verse 82 Chapter . 14. Whither the Holy Spirit goeth when he proceedeth from the Father and the Sonne . Verse 83 Chapter . 16. What Spirit goeth forth from a Proud Man. Verse 38 Chapter . 16. What Spirit goeth forth from a Deceiver . Verse 39 Chapter . 17. Whence the Spirit of Man is . Verse 81 Chapter . 20. The Spirit of fiercenesse will also be manifested . Verse 12 Chapter . 22. What is the Spirit of the Pure Element . Verse 21 Chapter . 27. What Spirit is . Verse 7 Chapter . 9. A description of the Transitory Spirits . Verse 43 Chapter . 15. For what the Spirits are Created . Verse 11 Chapter . 17. How the Spirits appeare in Hell. Verse 99 Starry . Starres . Chapter . 2. The Starry Spirit seeth into the Third Principle . Verse 4 Chapter . 15. VVhat the Starres are . Verse 48 Chapter . 15. How far the power of the Starres reacheth in the incarnation of a childe . Verse 26 Chapter . ●● . The Starres , or Constellation 〈…〉 humane Image . Verse 20. to 25 Chapter . 16. The Starres or Constellation frameth beastiall properties in Man. Verse 21 Chapter . 17. Out of what the Starres are . Verse 8 Chapter . 17. How the Starres are the Councellours , and God King of the Land , & the Devill Hangman . Verse 67 Chapter . 20. What the Starres are . Verse 42 Chapter . 20. How the Starres Image or imprint themselves in the Incarnation of a childe . Verse 70. to the 72 Stones . Chapter . 20. In the Lilly-time silver & gold will be as little worth as the Stones . Verse 15 Chapter . 25. Wherefore the Stony Rocks did cleave asunder at the Death of Christ . Verse 45 Chapter . 25. Why the Stone was rouled from the Grave . Verse 77 Chapter . 26. Houses of Stone built for the Learned to serve God in . Verse 24 Strife . Chapter . 16. Of the Strife that is in Man. Verse 32. to the 36 Chapter . 21. Of the Strife that is in the Regeneration . Verse 47 to the 49 Substance . Chapter . 2. The Divine Substance or Essence is inexpressible . Verse 1 Chapter . 15. There is an Eternall unchangeable Substance or Essence . Verse 1 Which is the Ternarius Sanctus . Verse 17 Sun. Chapter . 5. How the Sun is a figure of the Heart of God. Verse 10. to the 13 Chapter . 6. How the Heathen have gazed upon the Sun. Verse 3 Chapter . 6. How the Sun in its kinde , worketh continually . Verse 3 Chapter . 8. The Sun is the Goddesse of the Third Principle . Verse 12. to the 22. Chapter . 8. How the Heathens have gazed at the Sun and Starres . Verse 15 Chapter . 14. Why God let the Sun come forth . Verse 43 Chapter . 25. Why the Sun was darkened at the Death of Christ . Verse 44 Sword. Chapter . 26. Of the Sword that is upon Ba-Bell . Verse 34 Tast . Chapter . 15. Of the Tast and feeling in a childe . Verse 71 Teachers . Chapter . 18. Teachers at which the Elements Tremble . Verse 61 Chapter . 26. How the Teachers were honoured at first . Verse 17 Temple . Chapter . 25. Of the Temple which Ezechiel writeth of . Verse 49 Ternary . Chapter . 26. VVhat the holy Ternary is . Verse 8 Testaments . Chapter . 23. Of Christs Testaments , which Babell contendeth about . Verse 1 Chapter . 23. A description of the Testaments of Christ . Verse 28. to the 50 Thoughts . Chapter . 24. From whence good Thoughts come . Verse 29 Time. Chapter . 25. Of the Time the Jews hope for . Verse 49 Chapter . 27. Of the end of the world or Time. Verse 18 Tincture . Chapter . 12. A description of the Tincture . Verse 22. to the 28 Chapter . 12. The Authour desireth to enjoy the Heavenly Tincture . Verse 35 Chapter . 13. A description of the Tincture . Verse 23. to the 33 Chapter . 13. Of the Tincture which the Devills have . Verse 29 Chapter . 13. Of the Tincture of the Man and of the Woman . Verse 38 Chapter . 13. The Tincture is the Longing after Copulation . Verse 39 Chapter . 13. The Tincture is Noble in the Tender Complexion . Verse 39 Chapter . 13. How the Tinctures wrestle about the virgin , and recording to that which ouercometh the fruit getteth the Marke of distinction . Verse 41 Chapter . 13. The Tincture is the Paradise of the soule . Verse 43 Chapter . 15. How the Tincture at the Time of the Lilly manifesteth it selfe in the first Principle . Verse 54 Chapter . 15. Of the Three formes which the Tincture hath . Verse 56 Chapter . 15. What the Tincture of the first Principle is . Verse 57 Chapter . 15. The outward Tincture is not from God. Verse 68 Chapter . 17. The Marrow in the Bones hath the Noblest and highest Tincture . Verse 88 , 89 Chapter . 21. Why the Tincture was manifest to Adam . Verse 7 , 8 Tongue . Chapter . 15. Why the Tongue must not alwaies be beleeved . Verse 47 Tree . Trees . Chapter . 5. Out of what came the Tree of Good and Evill . Verse 14 Chapter . ●● . A description of the Tree of Good and Evill . Verse 27. to the 29 Chapter . ●● . The Tree of Good and Evill . Verse 6. 10 Chapter . ●● . Why the Tree of Good and Evill was in the midst of the Garden . Verse 19 Chapter . 11. The Tree of Good and Evill was the Greatest Tree . Verse 21 Chapter . 11. The Tree of knowledge of Good and Evill . Verse 38. to the 41 Chapter . 15. The Tree that groweth out of the Graine of Mustard seed . Verse 29 Chapter . 17. How the Trees in Paradise were . Verse 19 Chapter . 17. The Essences of the Trees in the Garden . Trinity . Verse 24 Chapter . 4. A description of the Trinity . Verse 55. to the 61 Chapter . 7. What the Trinity or Threenesse is . Verse 21 , 22 Chapter . 10. Concerning the Trinity . Verse 38 Chapter . 14. Of the Trinities Generating . Verse 84 Chapter . 14. Of the will of the Trinity . Verse 85 Chapter . 18. Of the Threenesse , or what Trinity is . Verse 21 Chapter . 19. The Trinity is present every where . Verse 62 Chapter . 22. How the Birth of the Trinity is . Verse 35 Chapter . 22. A similitude of the Trinity . Verse 61 Turkes . Chapter . 26. Out of what their Doctrine is sprung . Virgin. Verse 32 Chapter . 12. The Virgin waiteth still for Adam . Verse 60 Chapter . 14. The Virgin fighteth against the Devill for the soule . Verse 12 Chapter . 14. What Promise the Virgin made to the Authour . Verse 52 Chapter . 14. What the Virgin is . Verse 85 Chapter . 14. The Virgin is Gods Companion . Verse 86 Chapter . 14. What the will of the Virgin is . Verse 87 Chapter . 15. The virgin was espoused to Adam . Verse 15 Chapter . 15. The Virgin admonisheth Adam still continually . Verse 18 Chapter . 15. What the Virgin is that warneth the soule . Verse 46 Chapter . 16. The Virgin maketh us zealous . Verse 3 Chapter . 16. How the Virgin fighteth against Iniquity . Verse 12 Chapter . 16. The Virgin standeth by us in this Life . Verse 47. to the 49 Chapter . 17. How the Virgin warneth us . Verse 78 Chapter . 17. The Virgin is a Servant to the Word . Verse 109 Chapter . 18. The Virgin presented a Rose to the Authour . Verse 58 Chapter . 21. How the Virgin preserveth the seed that is sowen . Verse 52 Chapter . 22. Why the Virgin is so called . Verse 21 Chapter . 22. The Virgin wherein God became Man. Verse 31 Chapter . 22. Who is the chast Virgin in the presence of God. Verse 61 Chapter . 22. The Virgin the Auntients have spoken of . Verse 64 Chapter . 25. The Authour hath truly seene the Virgin with her Lilly Branch . Verse 82 Chapter . 25. How the Virgin waiteth for us . Verse 86 Visitation . Chapter . 17. The Visitation of the Jewes , Turkes , and Heathens . Verse 101 Voyce . Chapter . 17. How the voyce of God came to Adam and Eve. Verse 91 Wages . Chapter . 9. The wages God giveth . The wages the Devill giveth . Verse 27 Wantonnesse . Chapter . 20. Wantonnesse in married folke is an Abomination before God. Verse 56 Warning . Chapter . 9. Warning to the Reader . Verse 45 Chapter . 18. A warning to the Covetous . Verse 2 Warres . Chapter . 20. The Wrath of God liketh Wars . Verse 19 Chapter . 20. God is not pleased in warres and strife . Verse 20. to the 26 Chapter . 27. It must not be regarded who overcometh in warres and strife , as to judging which is in the right . Verse 32 Water . Chapter . 5. How water cometh to be . Verse 8 Chapter . 23 What the water of eternall life is . Verse 23 Chapter . 23. what water baptizeth the soule . Whores . Whoredome . Verse 24 Chapter . 15. Whores and Whoremongers are warned . Verse 26 Chapter . 20. The Abomination and uncleannesse of Whoredome . Verse 50. to 54 Chapter . 20. Whores & uncleane persons , what lesson the Authour hath for them . Wicked . Verse 57 Chapter . 20. What hinderance the wicked hath . Verse 67 Chapter . 23. What the wicked receive in the Lords Supper . Verse 46 Chapter . 24. What League or Peace they have with the Devill . Verse 12 Chapter . 26. The wicked can convert no sinner . Verse 25 Chapter . 27. The Condition of the wicked in the Judgement . Verse 12 Will. Chapter . 8. What the will is . Verse 25 , ●0 Chapter . 14. What the will of God is . Verse 73. to 80 Chapter . 15. Of the two wills that are in the minde . Verse 43 Chapter . 16. A description of the two wills Verse 5 to 9 Chapter . 20. The Authour describeth the Power of free-will . Verse 75 Wisdome . Chapter . 4. The way to Wisdome . Verse 16 Chapter . 18. What Wisdome is . Verse 21 Chapter . 25. How the Wisdome of the world is made foolishnesse . Verse 97 Witches . Chapter . 13. Witches and Sorcerers know the subtilty of the Tincture . Verse 37 Chapter . 16. Out of what property Witches exist . Wolfe . Verse 21 Chapter . 18. Who the Beasts Wolfe is which devoureth the Beast . Verse 102 Chapter . 20. How the Wolvish heart will be cut away . Verse 99 Woman . Women . Chapter . 13 Whence is the weaknesse of Woman . Verse 20 Chapter . 13. Of the Duty of Women . Verse 20 Chapter . 13. Why Women with childe loath some meates . Verse 47 Chapter . 17. Women will still be the finest Beasts of all . Verse 32 Chapter . 25. How the Woman standeth upon the Moone . Verse 12 Wonder . Chapter . 22. What is the Greatest Wonder in the Deity . Word . Verse 60 Chapter . 8. How the Word is every where . Verse 17 Chapter . 14. What the Word is . Verse 82 Chapter . ●● 〈…〉 at the Word of the Promise . Verse 97 Chapter . ●● . ●he Word of the Promise is the Bridegroome of the soule . Verse 108 Chapter . 17. 〈◊〉 the Word is . Verse 109 Chapter . ●● Why the Word must become man. Verse 112 Chapter . 18. The Exposition of this word ; Thou art Earth . Verse 6 Chapter . 19. Concerning the word of the Promise . Verse 23. to the 25 Chapter . ●● 〈…〉 where the word of the Promise is . Verse 36. to the 38 Chapter . ●2 . How the Word became a Heavenly Man. Verse 38 Chapter . ●● . The Word hath assumed or received our soule , but not our sinfull body . Verse 65 Chapter . ●● How the Word is the Son of the ●ather , and also his servant . Verse 71 Works . Chapter . ●● How all Works follow Man. Verse 41 Chapter . ●● How works follow the soule . Verse 34 , 35 World. Chapter . ●● . What was before the time of this World. Verse 32 Chapter . ●● . The World is a figure of the Eternall Matrix . Verse 2 Chapter . ●● The Birth of the World compared with the Birth of a childe . Verse 9 Chapter . ●● . The World as to the three Principles is a figure of Paradise . Verse 9 Chapter . ●● How the World c●me to be , and 〈…〉 that all in the 〈…〉 did not come to be 〈…〉 . Verse 25 , 26 Chapter . 12. How the World shall Rest after the Breaking of it . Verse 55 Chapter . 20. Why the World is Created . Verse 10 Chapter . 22. Out of what the World is Generated . Verse 11 Chapter . 24. Men are not perfect in this world Verse 36 Chapter . 27. How the world had its beginning . Verse 4 Chapter . 27. Why the World must perish . Verse 5 Chapter . 27. In what manner the World remaineth Eternally . Verse 6. and 20 Chapter . 27. Out of what the World is Created . Worme . Verse 7 Chapter . 12. Of the Worme of the soule , which dyeth not . Verse 57. 59 Chapter . 14. Concerning the Worm of the soul . Verse 9 Chapter . 14. A description of the Worme of the soule . Verse 64 Chapter . 15. The Worme of the soule is Indissoluble . Verse 57 Chapter . 15. How the Worme of the soule is poysoned . Wounds . Verse 60 , 61 Chapter . 25. How Christs wounds shall shine eternally in Glory , as bright Morning Starres . Wrath. Verse 88 Chapter . 17. How the wrath of God became burning . Verse 75 Chapter . 20. How the wrath gat the victory in the first beginning . Verse 47 Chapter . 20. Wrath is not known in the Kingdome of Heaven . Verse 61 Chapter . 25. The wrath is the Birth of the life of the soule . Verse 5 Chapter . 25. How the wrath of God is neither Good nor Evill . Verse 70 Chapter . 25. How the wrath was captivated . Verse 71 FINIS . Notes, typically marginal, from the original text Notes for div A28520-e10 The Authors own Title . a Beeing or substance . b Beginninglesse . c Generation . d Or what shall become of every thing at Last . Notes for div A28520-e180 a Duty , employment or businesse is . b Or , sense . c Growing . d Propagation or encrease . e Or , Being . f Inheritance or possession . g Or , Qualification or manner of Life . h Essence or Being . i Which being strange , they start backe at it , and are afraid to goe into their own Lodging . k Or , matter . l Substance . m Or , Creation . n Viz. our evill & corrupt nature & will which is inclined to all evill . o The chiefe ruling part . p Clarity . q Or , which God hath a love to . r Or , fayrest . ſ Or , Potentiality of being good or evill . t Source or sustenance . u Or , Evill disposition . x Corpus or body or naturall substance . y Viz. through & from Gods wrath & love . z Imaging , fashioning , framing . a In briefe or in summe . b Beeing of all Beeings or substance of all substances : not the pure Deity , as Aristotle hath supposed ; but the Eternall Nature Gods love and wrath . c All evill affections or practises of the Devill in the Anger of God. d Or , dispute ; alwayes arguing without looking after the Salvation of their souls . e Or , Schoolemaster . f A Seale that can be opened by no Academick , or University , or Scholastick learning : but by earnest repentance , fasting , watching , praying , knocking , and seeking in the sufferings of Iesus Christ by the Holy Ghost . g Or , Great darknesse , or blindnesse . h Children of Sophia or Divine Wisdom . i Or , Sweete . Notes for div A28520-e1010 * Beeing or substance . a Or materials , Materia . b Essence or substance . c Or scorching . d Begetteth , beareth , or bringeth forth . e Astringency , or a●ti acting . f Infecteth , impregnateth , or mixeth set'd in it selfe . g Being or substance . h Wherein the kindling consists . i The Spirit of a substance . k Salt , body , or substantiality . l Astringency or attraction . m Observe or consider . n Generated . o An essentiall , reall , imagination , or purpose . p Being substance , or thing . q Or , rigling . r Or , Astringent attraction . f Or , senselesly and madly . t Or , eagerly . u Or , wood . x Or , consider seriously , observe , or mark . Or , boyleth . z Or , geniture . a Being , essence , or substance . b Originalnesse , or originality . c Or , or , Notes for div A28520-e1800 a Or , in . b Generating . of the starres . c Viz. the holy Ghost . d Or , working . e Astrall , or starry spirit . f Or , hath . g That is , wise in their own conceit , and in their blindnesse think they see well enough . h Well-doing , or flourishing , or beneficialnesse . i Or , great world . k Or , second ground of the little world . l Or , of the eternall divine working . m As the wheel in a firelock strikes fire by turning round . n Rumbling , or thunder-clap . o Or , reflecteth p Or , skreek . q Or , filled . r Or , lovely . ſ Dominion , or jurisdiction t Or , springing substance . * The Divine everlasting gates or doors , by which we have entrance to the Deity . u Or , loving favour . x With , or for . y Or , riggling z Property , vertue , or power . a The substance that springeth or buddeth out of the tartnesse b Or , astringent attraction . Notes for div A28520-e2460 * Begetting , hatching , hearing , bringing forth , or propagation . a Nativity , birth , or generation , or working . b Mixture ; poysoning , venoming , or temptation . c Or , roused up . d Or , temptation . e Viz. the fruit of the austere matrix , or genetrix . f Or , poysonous vertue . g Who bringeth us forth out of the Wrath into the Love of God. h Theologie . h Theologie . i Or , Evill will , k But remaine hidden and undiscovered . l Or , understand , and consider it aright . m Or , Budding property . n Or , Springing property . o Or , Lake of Torment . p Or , Soure , tart springing substantiality . q Or , for . r Or , tart , soure fountaine . ſ Twig or branch . t Or , exulting great Joy. u Or , life . x Or , well-spring . y Or , beginneth to stirre . Notes for div A28520-e3180 * Or , right . † Begetting , or propagation . a Substance , or off-spring . b Destruction or perdition c Or , carried about him . d Wit , reason , or skill . e Preservation , or propagation . f Preservation , or protection . g Unigenitus . h Begotten , or born , or brought forth . i Verbum Domini . * Or ; power . k Which the soul is . l Or , out of Gods own essence or substance , on a childe is the fathers own substance . m Or , paradisicall sustenance . n Or , in the ground or foundation of the beginning and sustaining of mans life . o Or , enduring substance . p Or , withstand the spirit of the manifestation of the hidden things of God. q Or , representeth to you . r Divine , or Apostolicall Authoritie , or Jus Divinum . s Or , blinded and mocked by them . t In the ground where the graine of Mustard-feed is sowne and springeth up . u Or , Infant . x Or , Divine Birth . a Or , begetting . b Indissoluble . c Astrall , starry , or aiery spirit of man. d Weake , feeble , empty , and dry . e Or , A king properties . f Or , Worke in continuall generating : as the breath goeth in and out continually for the preserving of life . g Or , Strong . h Or exercise its thoughts and purposes in resignation . i Ver bum Domini . k Laughing for joy . l Or , Halelujahs . m Note what is possible to be spoken of , and what not . n Or , Dominion of the anger of God. o The whore of the Beast . p Or , Ornament of her kingdome . q Viz. The first and the third Principle . r Or , Mingle themselves . ſ Animall or Beastiall man. t Or , upon a dark place . u Inward senses or thoughts x Or , Thoughts , or inward senses . y Or , answer this question . z Or , working propertie . a Or , accounted sinne . b Satan . In principio . d Wel-spring or fountain . e As before , verse 37. f Their being made corporeall , continued in the spirituall substance . * Or , one Element . g Or , working fountain of their condition as a boyling springing torment . h That is , the power , glory , or lustre of the ●ather . i The attracting , astringent , soure , tart , smartnesse . k The flash of fire . † The harshnesse . l As when the the rayes of the sun which turneth the hard cold ice into thin fluid water . m Or , can work no more . n Or , stream . o Unsearchable , unfathomable , or inconceiveable . p Gentle , or friendly . q Begotten . r Or , in . ſ Or , in all things . t Vacuum , or valley of darknesse . u Or , Satiating . x Or , ground . y Or , Welspring of water , wch is the ground of Humility . z Centra . a Acknowledged or manifest , as the aire is not knowne or breathed forth in the originall of the fire before the light be kindled . b Begetting , generating , or working . c Light water . d Or , continuall operation . e Or , moving working . f Or , Hallelujahs . g Or , working . h Working or influence . i Or , Valley of Darknesse . k Or , Roote . l Fountaine of poyson . m Viz. the cold fire . n Or , Created . o In the opening of the ground , as a building from the Earth . p Or , established . Notes for div A28520-e5880 a Inward senses , or thoughts . b Or , be in true resignation . c Or , torment , or working property . d In wrath , or anger doth . e Generation , begetting , or working . f Or , the manner . g Limbus , signifieth a seed , or concretion of matter . h Insensible , dumb , speechlesse . i Dust , dirt , or mud . k Or , working property . l Astringency , or tartnesse . m Or , devourer , the most pure elementary aire . n Or , finishing of its time . o Or , Attain . p Or , dumb . q Or , light that cannot be endured , as is in the matrix of the first Principle . r Made known to Angels and men . ſ Generating , working , or begetting . t Or , Into . * Or , Condition . u Principalities Thrones and Dominions . x Narrownesse , or a Corner . y The universall place of this world as farre as the creating word Fiat spreads it selfe . z Fountaine or Well-spring . a Or , Working . b Mother , the Eternall Nature , or Roote . c Glideth away in his thoughts imperceptibly . d Or , womb . The temporary Matrix is the temporary Nature , and the Eternall Matrix is the Eternall Nature . e Or , awakened . f Astringent attraction . g In the Mothers womb . h Or , Their minds into resignation . i The fiery forme would have a Creature of its own . k Felt or perceived . l Or , Bright . m With or rarified . n Dust , cloud , durt , or puddle . o The Spirit moved upon the Water . Notes for div A28520-e6890 a Distinction specificall , difference , or forme , or variation , whereby every thing hath its own peculiar Essence . b Or , qualifieth . c The starres . d Or , bringer forth . e Outward Reason . f Or , Nature . g Or , repositery . h Or , buildeth . i Or , spirit of the water . k Out-birth . l The originall Text Mercurius . m Or , continuall generation and subsistence . n In o Aketh . p Falling away or decaying & destruction . q Or , root . r Glance , or lustre . s Or , concrete . Note . t Or , out-birth . Note . u Expanded , or spred . x Viz the Aire . y The corruptibility . z That is , the reader wil not understand it . † Or , understand . Notes for div A28520-e7590 a Wavereth . b Bodily created , or corporized . c Note the power by which the holy men raised the dead . d Or , operative propagation . e Or , the dominion or influences of the stars . f Or , out birth , issue , or off-spring . g Gr , divided into parts , or varyed . h Attracting . i Food . k Or , astringency is the root of the mother . l As steel and a flint strike fire m As when ye throw water into the fire . n Impregnated . o Lustre , or brightnesse . p Or , thereby . q Or , seeking . r Into . ſ Or , divine working . t Or , work . u Mother of Nature . x Which possess the minds of straying Christians . y Divine authority . Jus divinum . z Think , or applauding any thing of God. a Speculate as in a glasse . b Or , active property . c Creature or naturall man. d That which is procreated , viz. the foure Elements . e Or , springing properties . f Or , blindnesse of understanding . g Or , in the Divine joy , wherein God and the Angels dwell . h Or , substance . i Beholding , imagining , or reflection . k Propertie or kinde . l Speculateth , on imagineth . m Created . n Maketh , or formeth . o Shapes and formes of appearance . p Property . q Or , predominant . r Or , Principle . Notes for div A28520-e8800 a Vegetable , or fruit . b Or , essence . c Appeareth . d Or , Creating . e Or , fundamentally conceive . f In loco . g With lustre or brightnesse . h Substance , or forme . i Fountain . * This was found written in the manuscript copie apart by it selfe , so that it is not known whether it be the Authours or no. k The earth . l Or , the wisemens masters , or teachers . m Midnight . n Or , Transitory life . o Petty God. p To. q Mars . r Or , taketh its eternall originall . ſ The created Heaven . t The Fiat . * Cornerd cap , or the Crowne of his degree . t The Divine Region or Government . u Cap or Hood of self-conceited wisdome . x And Marginall notes . y The Universities . z Or , breath . a Animals , or living creatures . b Without order . c Rule or governing . d Mars . e The bestiall nature . f Or , Concretion . g Corpus . h Or , penetrating the life and the blood . i Part. k Part. l Engender . m toucheth , or reacheth . n The matrix . o The source of love . p Or , sowing of seed . q The fashioner , or the Fiat . r Or , desire . s As of a Lion , a Lion , of a sheep , a sheep . t Or , the Matrix . Notes for div A28520-e10520 a Cold , frozen , or shut up . b Adam . c Needfull . d Extra locum . e Operation . f Or , attain it . g That little which wee can expresse of it . h Or , habitation , or refreshment : i Therefore the garden of Eden is not Paradise . k Or , In the transitory body . l Note , the Bride-Chariot is the true Resignation into the bosome of the Father . m Much lesse to spell or reade . * My labour . n Children going to schoole . o Or , Crowned Hat. p By holy Orders , Divine institution , or Divine Right . q Or , institution . r Or , Minister . s Or , come and resort to me . t Acteth or worketh . u The adverse party . x Into the sweet smelling pleasant peacefulnesse . y The holy Paradisicall bringing forth . z Bitter envie . a Palpable . b Soyle or earth . c Fathomed . d Receptacle . e Or , dimme fleshly eyes . f In the Principle of light . g The nature or the working property . h Or , working activity . i Sourenesse , tartnesse , sharpnesse , astringency , or attractivenesse . k Fiercenesse . l Or , receptacle . m Or , take hold of . n Or , working . o Well-spring . p Sure , or strong , firme . q To the r Works . s Working . t The creation of the creatures . u Of , working . x Or , out of the created substance . y Or , working property . z Or , the body that subsisteth through the Word . a Or , substance . b Or , working property . c Brought them to light in a soure E ementary essence or substance . d The spirits that were turned out of the light into darknesse . e The divine power and vertue . f Or , progeneration . g Or , the spirits of the working Nature . h Into resignation . i Or , ground of the working properties . k Mocking that which you understand not . l Or , fruit , or growth . m This deep and high wisdome . n Or , a more publick Person , or Publicus . Notes for div A28520-e12320 a Spiraculum vitae . b The high and deep wisdome of God. c Expositions or interpretations of it . d The power , or the eternall substantiality . e That is , to feed it selfe and live through the word of God. f Man. g Or , property h Shape . i Or , in the midst , or centre of it . k Barmhortsigkeit . l Or , Gutts . m Or , Company . n Or , progeneration . o Stedfast , chiefe , Master , or predominant . p Working propertie . p Working propertie . q Or , qualifie . r Or , breath of life . ſ Substantiality , or nature . t Or , Breath of life . u Kinde , or propertie , or nature . x Or , company . y The soule . z Keepeth or retaineth . a Halelujahs . b The heavenly and Eternall paradisicall body . c Illustrious or shining . d The seede . * The womb . e Or , disappeared . * Because that he f Or , the materiall water . g Or , was united . h Or , watery Mother . i For which the Curse came . k Or , Macrocosme . l The Devill saith it in the minde . m Fixt , or upon it . n Or , explaine . o Or , sleights , shifts , fetches , arts . p Or , Despaire . q Priest , Minister , or learned , who take upon them , cura Animarum . r The Devill . Working . t Plurality . u Faculty or ability . x Under its power . y Or , throughly enlightened . z Infusion . a Or , attaine . b Sourenesse , or astringency . c Or , catch it . d Or , property . e Carelesse , inconsiderate . f Or , reflected on them . g The Generator for the will which he generated . h The will that was borne out of their minde . i Or , came to be k Or , throughly enlightened them . l Or , heavenly Earth . Notes for div A28520-e14600 m In the springing essentiall powers . n By. o Or , Company . p The learned in Reason . q Or , fiercely . r Or , set his delight or pleasure in it . s Corruption . t Or , the stronger would have domineered over the weaker . u Or , vertue , or power . x Not in the corruptibility . y Or , living thing . z Or , unknown : a Or , grimnesse , fiercenesse . b Or , by . c Imaged or Imagined . d The darknesse , and source , or paine . e Mors. f Wisdome . g Not onely in this Chapter , but in all these Writings . h Or , womb , or lap . i Shortly . Note , wee must yet conceale the Exposition of this verse . k Or , Rage . l Or , are imparted to us . m Or , continuall working . n Speaketh against it . o In a working property , but is free . p Given up to God. q Extra . r The essentiall vertues or powers that went forth from the three Principles . s Or , Stewart . t Mors. u Powerfull and full of vertue or strength . g Enclosed , conceived , or comprehended . y Or , have nothing to doe . z Might . * Or , Receptacle . Notes for div A28520-e16390 a And leadc them that come after us into it . b Or , Gate . c Or , search into them . d Or , understand . e Or , fire flaming . f In the Spirit of the great world . g In the Law. h The Law. i His chosen . k Manna . l Or , Macrocosme . m Was renewed . n Or , Serpent . o Or , by , or of . o Or , by , or of . p Or , driven on with . q Or , out of r Or , wrought upon him . ſ Or , which will be . t Or , Propagation . u Or , Bath . x Or , a being overcome . y Or , over-commednesse . z Roote or mother . a Or , boyling . b The starres being in the Matrix . c Vegetation . d Or , is . e Representations . f The minde consisteth . g Being , essence , or thing . h The Image of it selfe . i Or , faculty of seeing . * Fulfilleth or satisfieth . l Pleasant . m Or , purpose in thought . n Costly . o As in the outward Court of the Temple . p Or , Modest . q Into thy own disposing . r Or , Might . r Or , Might . ſ At my disposing . t Or , force . u Or , mingle . x Recreation or delight . y Angelicall Tongues . z The Sonne of God. a Standeth . b Or , purpose . c Next to d Or , fountain . e Mouldeth or Imageth . f Or , have continued in true Resignation . g Or , Woman . h Or , descent . i This world . k Or , soule . l Or , the light of the wisdome . m Or , Wisdome of God. n The converted soule . o Or , gnawing . p Divine wisdome . q Or , Wife . r Subject to corruption and mingled with it . Notes for div A28520-e18900 s Schleppen , begirt , surrounded . With fragility or with the earthly Tabernacle . u The divine brightnesse . x Regeneration . y Or , into the bosome of the Fiat . z Or , a propagated generation . a Expositions , and Marginall notes . b Damascenus . e Or , in the earthly thoughts . d In the divided transitorinesse . e The Eternall wisdome of the Father . f Or , is the foundation of . g Aire or receptacle . h Broken. i In the heavenly and not in the earthly part thereof . k The malice or fierce rage . l Mankinde . m Adam . n To heale . o Note . The Author lived not so lang to performe his purpose upon the Book of Exodus . p Klee . Trifolium . q Spiritum . r Or , habitation . ſ The Spirit . t Or , Sunshine . u Amica Dei. Friendesse , or shee-friend of God. x Laughter , or out-cry . y The Tincture . z Or , Beliese . a Aire , or receptacle . b Shee-friend . c Aspect of the Planets . d Or , starry Spirit . e Or , to be understood . f That is , upon true resignation . g Schwebet . h On Gods side . i Or , Crudest , mos , indigest , or raw . k Or , indissoluble Band. l The soule . m Active property . n Into true resignation . o Pleasant or delightfull . p Is like . q The virgin . r Stock of a tree Which is grifted upon . ſ Soure astringent or attractive . t Or , In. u Received . x Suddenly . y Of distinction of sex . z Macrocosme . a Or , poyson . b Exorcismes , Conjuration , Adjuration . c Manly . d Womanly . e Graine , or Corne. f Or , attained it . g Sticketh to God and goodnesse . h Or , Its fill . i In the active stirring of the wrath . k Imageth or representeth himselfe . l That the soule listeneth and yeeldeth to the Devill . m Will. n Or , are impregnated or with childe . o Or , Owne Principle . p The bloud . q Stretcheth forth . r Representeth . s Hurlyburly , or flying up . t Choaking , or stopping . u Jurists . x Can goe to Law. y Judge . r , pricking . a The raging of the prickle . b The bitter sting or prickle . c Or , discovereth . d Or , Receptacle . e Openeth it selfe outwards . f Source or property . g Infect . h Delight . i The soule . k Or , entrailes . l Done or perfotmed . m Simple , or silly , and voyd of understanding , and unable . n High knowledge . o Storme . Notes for div A28520-e22110 p That may not be found . q Or , there the life in the Holy Ghost buddeth forth in the place of the foure Elements . r Man. ſ Active essentiall vertues , or faculties . t Thinke or imagine . u Meditate , consider , or thinke of . x Than the beasts doe . y Because our Essences have a higher beginning than the beasts . z Beeings or substances . a Or , soureness . b Captive . c By their longing after , or imprinting the heart of God in their thoughts . d The light of the Sunne , or a Mans facultie beholding of that light ceaseth . e In true resignation . f The vertue or power of God. g Saviour , or Conquerour . h Or , be generated . i Or , seperated . k Or , receptacle . l Organs or Instruments . m Or , Workmaster . n Above upon , about or neere the heart . o That which was brought in . p Kingdome or Dominion . q Or , substance r Or , Dominion . s Or , generating . t Corpus . u Excrement . x Condemneth . y At the Creation . z In the Incarnation . a Testimonie . b Or , Dominion . c The Spirit must there be kept in obedience . d Refreshment , or habitation . e Dominion or rule . f Its fruits . g In the stomack and Gutts . h The vertue of their fruit . i Or , substance . k Or , mayest escape mee . l Marks or tokens . m Out-let . n The stinke . o Vinding and bloubing like foulds . p The spirit of the earth . * Astrall spirit . q Rule , government , or predominancy . r Note , the Essences of the soule are the Worme or Spirit that never dyeth . s The Sunne . t The Elements . u The fruits of the Earth . x Or , vertues . y The Sunne . z The worldly wise , or the Children of the Sunne . a Corruption . a Corruption . b The spirit of the great world . c The spirit of the great world . d See more of this strife in cap. 12. from 39 to the 47 verse . e Adams inward tree of Temptation . f Or , at length . g In the originall and well-spring of the soule . h The great learned Men in the univerties , not taught by the Holy Ghost . i Crowned . k They that are not blinde shall see it . l That one pure holy eternall Element . m Rising up . n Grimnesse . n Grimnesse . n Grimnesse . n Grimnesse . o The Element . n Grimnesse . p Pleasant . q Coagulated . r Viz. In the foure Elements . ſ The dissolution . t Or , come about . u Figures or Parables . x Note . y Wert incarnate in thy mothers womb . z Kingdome or Dominion . a Or , body . b Or , generated of God. c Or , Midnight . d Over the transitory house of flesh . e Note . I desire not to write the exposition of this yet . f In. g Or , Senses , inward senses . h To be incarnate . i Kingdome or Dominion . k In. l Beeing of all beeings , or substance of all substances . m In resignation . n In selfe . o Attracting . p Attracting . q Which is comprehensible . q Which is comprehensible . r Gotten out . ſ Essentia . Proceeding vertue . t Property , or activity . u Flowing or working . t Property , or activity . x Then the eternall property of Hell. y Grim-sternnesse . z A flint and a steele . a Or , conceiveth . b Or , bright . c Appropriateth , or inclineth . d Sparkleth . e Infinitely . f Or , for , or before it selfe . g Centre or Principle . h Well-doing . i The appearing or flash . k Habitation . l Habitation . l Habitation . m Or , sparkleth into . n Infinitely . o As the Sunne doth in the water . p Note . q Or , his . r Enter into resignation . ſ Or , these infinite sparks . t Or , bitterness of the frost . u Or , unite themselves . x In true resignation . y Or , recalling . z Clift , doore , or Gulfe . a In resignation . b Or , fountain . b Or , fountain . c Re-purposed . d In resignation . e Or , Well-doing . f Generate . f Generate . g Opening or unshutting . h Or , further . i Uniteth . k Hovereth . l Or , Gods fruit . m Fruits . n Discovereth it in the minde . o Or , in respect . Notes for div A28520-e25800 a Or , Understanding . b Beeing of all beeings , or substance of all substances . c Or , working property . d Or , Shone . e Eben-Bildes . f Or , presented before . g Or , fountain . h Or , Throne-Angels . i Or , presented it selfe before . k Or , Grimnesse . l A fountaine with a great many veines , or as a stock with many branches . m The one pure Element . n Well-doing , or kindnesse . o The eternall one Element . p Or , in . q Shine forth , or appeare . r The word that proceedeth out of the mouth of God. s The divine habitation . t Or , in the stomack or maw , where the meat turneth to corrupt dung . u Discover or manifest . x Or , mix with her , or work in her . y Begotten , conceived , borne , nourished , and preserved . z Ceaseth , vanisheth , or disappeareth . a Though he liveth in the four Elements . b Or , These three properties , darknesse , light , and the four Elements . c The fiercenesse in its working would not lift it selfe above God. d Note : the evill of Nature is not in fault , but the creature is in fault and guilty . e In the pure eternall one Element . f Out of this earthly rotten Tabernacle . g Or , in . h Or , workmaster the Fiat . i Or , cometh to act of it selfe . k Operation . l Or , give himselfe into the Imagination . m In the Book of Election and predestination . n Cleaving asunder , shaking and alteration , as by an earthquake . o Or , thoughts . p Catalogue , or Relation . q The Master the Fiat . r Concretion , substance , or body . ſ Or , Master . t Massa , or concretion . u Or , aime . x Or , hot zeale . y Perfect , or compleate . z Text , Menschen . * Or , flower . a Mixeth or uniteth . b Or , Marry . c Or , brand , or lust burnt to ashes as it were a fire-brand . d Or , Warme . e Wanton lust . f The divided nature in lust and wantonnesse . g In the divided nature , and in the earthly tabernacle , and seed and multiply therein . h Or , by i The creature . k Or , Hell. l Or , Moone . m A dwelling for the senses and thoughts . n Beeing . o Or , Beeings . p Or , bring forth . q Or , conceiveth . r Text , Blanck . ſ Or , dispelled . t The Will. u Break with treading upon it . x Imagined , figured , or formed it selfe . y Viz. in the place of the springing up of the life . z Of the waies of the ungodly . a Think , or conceive . b Or , sterne grim sharpnesse . c Such as have esteeme , authority , & riches , or such as are high minded , and stout , and have the world at will. d Or , was . e Or , catcheth . f Re-conceived , or re-purposed . g Or , joy . h Or , alayeth it with trembling for joy . i The skreek or crack . k The inward one Element . l The dazzling light of the Sunne . m Free discovered or knowne . n Appropriateth , or yeeldeth it selfe up to it . o Or , as in death . p Or , the refreshment . q Numb . r The active life of the Gall. s The Devill . t Or , Astringent substance . u Or , for . x Or , in . y Or , active property . z Disrupt . * Or , Atrium . Notes for div A28520-e28600 * Or , in every one . a Or , our comprehensibility . b Or , goeth . c Or , perpetuall working property . d Extra . e Or , into a particular . f Whole or fix . g The glance of our eyes can look upon the evill and good both within and without us . h Or , see into . i Let or hinder it . k Or , Larnest will. l Or , Mingle . m The foure Elements own . n Element-water . o The Sunne and Starres . p That is , the Tincture or kindling of the life of the Abysse . * Or , Language . q Or , sound of the kindling . r Or , Sendeth . ſ Or , false . t Or , spew . * Or , false . u Text , Blasen or Breath . x Or , giveth . y Flasheth or discovereth . z Chiefe Ruler . a Divideth or seperateth . a Divideth or seperateth . b The second Principle . c Bluntteth or mollifieth . d Or , Deepe of the Minde . e Or , The third Principle . f Greatest . g Looketh upon it selfe . h Or , according to the complexions . i Or , the childes becoming Man. k Or , the dwelling of the senses & thoughts l Different thoughts . m Or , suddenly . m Or , suddenly . m Or , suddenly . n Or , suddenly . n Or , suddenly . n Or , suddenly . n Or , suddenly . o The childes . p In the minde of the childe . q Or , Nativity . r Or , overpowereth the first Complexion of the houre of the Incarnation or becoming Man. ſ Or , poysoned . t Or , vertue . u Or , the sick soule is not regarded . x Difference or separation . y Or , thoughts . z Or , vertue . a World. b Or , colour of good . c In Summa . d Or , generateth no holy Man. e Will or Lust . f Or , parting limit or mark . g Or , depart . h The wisdome of God. i Animall or living creature . k of . l Inceptive . m Or , Inception . m Or , Inception . n Tame , or bring under subjection . o Fleshly . p Or , unite . q Lasteth . r Or , driveth . ſ Hast behaved thy selfe . t Or , working rising property . u Or , whatsoever he hath ever been . x Or , fragility . y God , or the eternall minde . z Or , purchased . a Or , active property . b Or , kindling . c Or , limit of seperation . d Or , figured therein . e Or , second Birth . f Or , unite or give up thy minde . g Or , quicken . h Aurora , Morning red , or day-starre . i Swimme or bath . k In contempt & dis-esteeme . l Or , doings . m The evill . n The Counsell of the wisdome of God. Notes for div A28520-e30970 a Before the Fall. b Or , fragile . c Or , stirring property of the four Elements . d Or , Constitute . e As mans body without the Spirit is v yde of understanding . f Congealed or knit . g Or , Body . h The foure Elements . i That which hath gone forth . k Kinding or life . l Or , appearance . m Out of the heavenly extract , seede , or substantiality . n Or , perception . o Foreseene , or resolved . p Adams Essences . q Or , wanting understanding . r The one inward pure Element . ſ Apprehend or understand . t Adams Garment , or this Earthly Tabernacle . u The foure Elements that are issued or gone forth out of the inward one Element . x Virgin-like , or may denly . y Or , poyson him . z One pure Element . a Or , ingraven . b Or , mingle . c Or , working . d Or , planted . e In the Divine and Angelicall habitation and joy . f Or , out-flowing substantiall vertues . g Generate or beget . h Gone . i Adam . k Or , set the sweet light and pleasantnesse forth . l Or , cured . m The eyes of Moses . n Or , mercy . o Or , the worldly kingdome . p Or , darkness . q Or , dominion . r Or , Twigges . s The anger and malice in the four Elements . t Over-witnesseth . u Fopperies or foggy expositions . x High and low . y Or , drift . z Perswade us to awake . a Or , Image . b Authoritie and stateliness . c Keepest or takest with thee . d The wisdome and mercy of God. e Or , knowledge . f Or , in . g The inward Element . h Or , the eternall Earth . i Or , before . k The Starres with their fierce property , are extracted out of the four Elements . l Or , into Resignation . m Or , stirring . n Or , as the fire is behinde the light . o Or , property , as the fire is the cause of the light and shining . p Three had a desire to have him . q Or , the day . r Adam . ſ Multiplyed or propagated . t Or , generated . u Or , Astrall Spirit . x Or , generated . y By eating . z Man and the Devill were both in the wrath voyde of grace . a That which proceedeth , or issueth . b Or , aspects of the Starres . c The Sentence , Judgement , or Justice . d Into the bosom . e Or , Execute Justice . * Cōmitted by , or through Man. g Pinched and squeesed . h In the chinck , cranny , on closing of the doore , i Or , assault it . k Or , budding substantiall vertues . l Mudded . m Beyond . n Or , big with pride , covetousnesse , envy , anger , might and pomp . o Or , fierce grimnesse . o Or , fierce grimnesse . o Or , fierce grimnesse . p It standeth in beliefe and confidēce towards God and Goodnesse . q Or , Tent. r Infection or hunger . ſ Rod or Whip . t Of a godly zealous Man , professour , or godly Divine . u Or , thoughts . x Earnest zeale of Repentance . y Or , invention . z Bodily . a Or , branches of leaves . b Privities . c Or , Privities . c Or , Privities . d Pursie with fatt . e Sare or aking . f Touched or hurt him . g Thoughts , minde , desire , or lust . h The concretion , masse , or lump . i Or , joynts . k Issues , passages or wayes . l The Adamicall Man. m Or , Inventions , conceits , and notions . n Gourmundizing . * Adam and Eve. o Qualifie or mingle in them . p Or , deceiveth . q Cunning , subtilty , or skill . r The sweetnes of sinne . ſ From the earthly voluptuousnesse , and dainty delicacies , the Dung. t Or , Oven . u Appeare , or discover it self to see . x The soule . y Or , sting . z Or , Prophesie . a Matters or wonderous works and deeds . b Man. c This the Author writeth of in his Book of the Election of Grace . d Or , desire . e The wisdome of God. f Wrath , corruption , sinne , drosse , or the grimnesse . g Menschen . h Or , continue in true resignation . i The soule . k Incline to resignation . l Yeelded to the Word . m Or ; Open●● n Or , wisdome of God. * Or , upon . o New-borne , or regenerated . p Or , be strengthened with Paradisicall power . q Or , be incarnate . r Squeezing & oppression . ſ Or , becoming Man. t Or , offended . u The Confession of Faith. x Or , having any thing to doe in it . y Or , defiling . z Or , Grace . Notes for div A28520-e36440 * That it , wee must not speak of the mysteries w th the mouth onely , but with an earnest zealous Heart . a Or , if he were from the true Spirit . b Antichrist . c Manifest . d Or , Grimnesse & wrath or plagues . e Or , opposed . f Or , were comforted . g Or , with the eyes of reason . h Or must . i Before the Curse . k Into the four Elements . l Or , enjoy it . m The wonderfull reason why one beast was better than another . n Or , Divine Wisdome . o Infallibly . p Or , transparent Law. q Or , Jesus . r Or , Browes . s Or , frazen . t Or , transplanted . u Or , swelter our selves . x Or , of the four Elements . y Had desired . z Or , Commandement laid upon them . a Or , manifesteth himselfe . b As the light of the fire doth not consume any thing . c Hunter or Tormentor . d At. e The second and the third . f As the fires consuming is the joy of the light . g As there would be no light without fire . h Or , manifestations . i The world . k Mysterium . l Or , Smart . m Conception , or growing big with childe . n Or , begetteth . o Or , comprehendeth . p For , or to be the will. q A word comprehended by the secōd will. r Or , for to be the will. ſ The wisdome of God. t Or , thoughts . u Or , avoydeth . x Rule or Dominion . y Promoted or thrust forth . z Macrocosme . a Or , loathsom . b Or , fuell for its burning . c God. d Or , Offerings of Incense . e Glorious shining . f Or , prophecy of . 3970 yeares . g Or , comprehend the rising againe . h Universities , or Academies . i School-learning or tongues . k Or , learned Doctor . l Or , from . m Or , message . n Luk. 1. from vers . 28. to the end of ver . 35. o Be impregnated . p The spirit of the soule . q Or , beeing . r Or , joyned to . ſ Or , maid-servant or Ministresse . t Or , espousall . u Or , with . x Fading . y Or , lesse than the Deity . z Assumed . a Inward Element . b Or , in the end . c In this manner or way . d Over the creatures of the inward Element . e The foundation , hit the mark , or get the prize . f Or , nativity . g Or , dead teaching or other Mans exposition . h Or , approved . i That which we call I or selfe in our Reason . k The Throne of Resignation in the mercy of God. l Or , Degree of Master or Doctor . m His might , power , and authority . e Or , by . f Out of the contentions wrangling opinions . g Or , midnight . h Or , Reason . i Or , Senses . k The Noble Sophia , the Eternall Wisdome of God. l Declareth or foretelleth . m Or , the secret Mysteries . n Or , Authority . o Or , in the bravery and glory of this world . p With riches , or the best Treasure of this world . q Holy Orders , Ordination of Ministers , Presbyters , or Institution of the Spiritualty or Clergy . r Their gluttony and drunkennesse . ſ Or , concluded . t Challenge , accuse and affright us . u Entended by it . x Or , becoming Man. y Thy Embasses and Messages . z The originall property of the Spirit of their soules , saith . a The holy souls doe not pray for thee . b Or , Faith. c Fore-fathers . d Or , done Miracles . e Or , Imagination . f Of Witches and Conjurers . g Or , it was done according to their Faith. h Or , the ungodly did not partake of them . i So that God is the God of the living , and not of the dead . k Viz. Those that are learned in Reason , in the universities . l A holy or half morning starre or as a halfe Lucifer before he fell . m In the Element before God. n Or , Godded . o He is in the Father and his members are in him . p Foure Elements . q It shall be manifested . r Or , the impregnation . ſ Or , the Word which then formeth and createth . t The soule . u The soule of the childe . x Or , above the clarity of the Heavens . y Brightnesse or Glance : z Or , purifying Fire . a The Whore the Apostate unfaithfull soule . b Or , the Wolfe of the Beast giveth it forth . c Or , Foxes Tayle . Notes for div A28520-e41240 d For Livings . e Wrangling , dissention and warring f Or , Stock-blinde . g One Copie hath humane body . h Or , beginneth the wrestling . i Swing , or swimme . k Or , understanding of it . l Sparkling forth , or discovered . m Or , Reines . n Or , becoming Man. o Or , Educateth Man. p In the Kingdome of the four Elements . q Or , issuing substantiall faculties , or vertues . r Or , Refining fire . ſ Or , Strong . t Exit . u Deep Essentiall vertues or faculties which are of a higher originall than the foure Elements . x Breaketh or disturbeth . y Been enamoured , and not broke off from it . z Buddeth or floweth . a Or , Conscience . b Or , without a body . c Or , Forbearance . d That soule . e Principle or Gulfe . f Or , their departure is also unlike . g Or , evill deeds . h Transitory or corruptible . i Or , be its clothing againe . k Or , Well-doing . l Or , upon . m Chaire or Throne . n The Arme of the Civill power . o Or , corruptible . p Or , wrought great crimes , sinnes , and blasphemies . q Detraction , shame , or disgrace . r Hunter , or the Devill . r Hunter , or the Devill . ſ Sinfulnesse . t Dependents . Complices . u Occasioner , or stirrer up of evill . x Or , torment . y Or , have a Purgatory for a tedious while z Or , unrighteousnesse . a Budded essentiall vertues . b Boyle up in it . c Or , swimme . d One sinne bringeth forth another . e Slander . f Doest pranok thy selfe so demurely and devoutly . g Or , Intercession . h Pope or Ministers . i Or , is founded . k In thy unrepentant Garment of sinnes . l Or , between Time and Eternity . m Princely Potentates . n Pope or Minister . n Pope or Minister . o Eternall Element , or mercy of God. p Or , understand it . q To be opened . r Or , at home . s Or , at Babell . t Or , to thinke of some farre distant place . u Or , Every where . x Or , refreshment . y Or , property is felt . z Or , the one Eternall . a The Spirit of this world . b Beyond . c Or , Aking property . Notes for div A28520-e43550 a Or , in the hidden Mysteries . b Or , in great wondering . c The blossome of the sweet smelling Purity . d Or , be known . e Or , by . f Or , privities . g The dung . h Or , lost . i Or , from the creatures of the foure Elements . k The Spirit of this world . k The Spirit of this world . l The Spirit of this world . m Or , laboureth . n Or , discovereth . o Figure of the world . p Or , brought to light . q Or , knowne . r Man. ſ The cloathing of the skinnes of Beasts . t Many Arts , and Sciences or Trades . u Or , snares of the Hunter . x Hunter or oppressour . y Or , reserve these mysteries . z Or , understanding . a Or , in their knowledge . b Or , the humility of the Divine Wisdome . c Mirth or cheerfulnesse . d High and low . e Or , in confused jangling . f With wrath , or with the devouring sword . g Or , God and Goodnesse . h Or , must . i Honesty . k The Starres order their government . l With Manna . m Covetousnes . n The Heathens . o His wrath . p Honest vertuous , or had feared the Lord. q Or , one sinne . r From the grimme wrath the Devill or Weeds or Tares are sowen among the Wheate . s Lord , or Superiour . t Or , false . u Or , Plagueth . x Evill or false . x Evill or false . y Or , Exhort . z Grifted or inoculated . a Or , fatnesse . b Kine , Calves , Sheep , Lambs , &c. c Or , warning flaming sword d Darkened , chilled , shut up , or frozen so hard . e Into his power or jurisdiction . f Shut , barred , or closed . g Generation or operation . h Working or revelation . i No harsh Law. k Evangelium . l Instead of the Law , or read or declared it to us . m The great world , or Macrocosme . n Nor began to be conceived with childe . o Or , incline . p Or , Copulation . q Or , incarnation . r Or , Kingdoms . ſ Cain . t The Hunter the Devill . u In Eve's fruit . x Or , destroyest . y Or , play a trick of youth . z The Love. a Or , into the world . b Or , the sentence of the Law concerning it . c Mother or Roote . c Mother or Roote . d Or , their burning unchastity . e Or , in . f Or , every way g Then that which is mentioned a little before . h Or , imperfection . i Or , humility . k Honest , sincere , obedient , faithfull one . l Or , both will receive it . m Or , knower of the hearts . n Or , borne of God. o As the light is generated out of the burning of the fire , and is free from the fire . p As the light is another thing than the fire . q As the Aire goeth forth from the fire and the light . r Sincerely , or unfeinedly . ſ The Evill is overcome with Good. t Honest or Innocent . u Or , Dominion . x Or , the foure Elementary Image in the Holy Element . y Foure Elements , but in the one holy Element . z Or , angry , or vexed with , and abborreth himselfe . a Or , overcome the inward . b Or , cheate . c Or , no Image of God. d Or , for him to attaine the Image of God. e Between Time and Eternitie : see more Chap. 19. f Or , forgivenes g The Eternall hellish or heavenly life . g The Eternall hellish or heavenly life . h Innocent . i The Heaven . k Or , voyde of understanding . l Note what Free-will is . m Or , of . n The kindling is not brought into the issuing Essentiall powers . o Or , Body . p The Abellish Church . q For all the Devils stirring up , or awakening of his Anger . r The Devill . ſ The highest place of Earthly Dominion . t Or , speake good words before God. u Necessitie , or subsistence of the body . x Or , Macrocosme . y Or , for the punishment of evill doers . z The time will not beare the Exposition of this , let every one finde it with their own eyes . a Gods Anger . b Or , Before . c Or , meeteth . d This concerneth Christendome to consider it . e Or , sheweth . f The wickednesse or fiercenesse . g The wonders of the fierce wrath . h Or , that . i Or , was . k Dissolution . l Schollership . m Or , was severed . n With his sword . o Or , put . p Or , above his power . q Seperated . r Or , be known . s This speech of Moses . t Or , the strife , contention , & wrangling disputations . u In the agreeing love and unity . x Or , Example . y The wolfe . z Or , a great claffe or gulfe before Paradise . a They that have spoken and written in the Spirit of God. b When they speak & write in this world . c Or , strife . d Defile them with siding & divisions . e In selfe . f Rule or Government . g Or , tooke no pleasure in the Kingdome of this world . h The first and the third . i Or , awakened the gnawing worme . k Or , wickednesse . l Or , no comfort . m Tricks , devices , or deceit . n Regenerated . o Or , enjoynest him as Orthodox . p Or , stately Dominion . q Or , must esteem your artificiall teaching as the meanes of salvation . r Plaguest or tormentest . ſ Kingdome , vengeance , or rage . t Contempt and scorne . u Or , Spirit . x Use all the might and authority he can as thou doest . y Dragon or Serpent . z His own Elected God Mausim . a As the dust under their seate . b With all manner of standers and lyes . c Or , should goe into Hell. d Or , Mysteries . Notes for div A28520-e50220 a Conditions and Courses . b Or , Order . c Or , Conditions of things . d Or , spring . e Or , discovered . f As the thoughts in the minde flow or spring up . g By making him despaire in God. h Or , consent thereto . i Or , was . k His faculties that were in doubt were againe assured of Gods grace . l The wrath , or the gnawing Worme of his Conscience . m The Beasts and that which groweth out of the Earth . n Husbandry , plowing or Tilling of the ground . o In the Name of Cain , and the other Circumstances . p That is , in Cains time they had the Tincture in their power . q The mysteries were not so dark to them . r Or , naked , open and plaine . ſ Or , kinds . t Speech or word . u Or , kinde . x Or , beeings . y Or , shining , or enlightened . z Or , warme batching . a Or , transitory . b The wrath and the Love. c The wrath ruleth in all that is evill in the foure Elements , and in that which is good it maketh the exalting joy . d Working , fruit , or bringing forth . e A desiring , or attracting . f Dispelleth . g Or , Dissolved . h Field , or Ground . i Or , Life . k Or , recomprehended , or re-taken will out of the property . l Or , of Death . m Meaning , or signification . n The Learned in their own Conceit , or Reason . o Ballance of the Scales or the Weights . p Or , Hindges . q Or , groweth . r Or , thoughts . r Or , thoughts . s Formeth , fashioneth , or Createth an Image . t Or , figured . u Or , property . x The third Principle , or the created world . y Kingdome , or course . x Or , without . a Or , permitted . b Colledges , churches , or Monasteries . c Or , thy subtile cunning seeming holinesse . d Or , against Christ . e Cannons , Ordinances , and Orders . e Cannons , Ordinances , and Orders . e Cannons , Ordinances , and Orders . f Or , Kingdome . g Or , stirre up . h Rest , forgivenesse or comfort . i Closet , Cell , or in secret . k Or , Torment of fire . l Hunter , persecutour , or oppressour . m Or , Throne-Princes . n Or , hath knowledge of . o Or , for by-respects . p Or , Image . p Or , Image . q The kingdome of Christ . q The kingdome of Christ . r Forgivenesse , comfort or rest . s Sect. t Or , in the striving foure Elements . t Or , in the striving foure Elements . u Or , infirmities in the way to the Pearle . x Comfort or Rest . y Driver or Persecutour the Devill . z Husks , or Crabbs . a Or , the knowledge in the wonders w ch neither eye hath seene nor eare heard , nor ever entered into the heart to conceive . b Or , Iniquity . c Or , Wisdome of God. d Or , power . e Hunter , persecutour or oppressour . e Hunter , persecutour or oppressour . f In the foure Elements in flesh & bloud . g Hunter , or persecutour . h Or , Tell the Truth . i Vexed and tormented . k Or , Released . l Or , Leave thee . m Or , fled from thee . n Or , ingrafted . o Or , leader . p Wrath , malice , or sinnes and wickednesse . Notes for div A28520-e52950 a Man. b Understand , or comprehend . c Or , Starres . d Or , transitorinesse . e Or , really . f uunder stand , or apprehend . g Holy people . h The holy forefathers . i Essence or Beeing . k Or , Regiments . l The world of foure Elements . m Or , of . n Or , Sonne of God. o Or , power . p Hurteth or moveth . q Above the Heart of God as Lucifer did . r Cadaver . Corps . ſ Or , averted . t Or , bring to passe . u Or , Mercy . x Or , bringeth that which is hidden , to Essence . y Or , Mercy . y Or , Mercy . z Or , Predestinated . a Heavenly Man. a Heavenly Man. b Or , in . c Brought it into the soule againe . d Or , in an Earthly , but heavenly manner . e Or , teach . f In studying the literall wisedome of Reason , and be excellent therein . g In Mary's beginning to be a humane Creature , or her becoming Man. h The wisdome of God. i Mercifulnes . k Or , of Nature . l Barmhertzigkeit , Mercifulnesse . m Barmhertzigkeit , Mercifulnesse . n Or , belonging to . o New or strange . p Or , by . q The soule . r Or , working property . s The pure one Elements own Out-birth . t Or , in true Resignation . u His or Mans works . x Or , substance , things or businesse . y Rot , consume , or corrupt . z Contract , Espousall , or Marriage . a Selfe-will , or free-will . b Or , Sonne . c One Eternall Element . d Or , Water-Spirit . e Findable , or palpable . f Formerly . g The Image of God. h Or , corruptibility . i Or , its death . The death of the death of our body . k Or , freed . l Pastours , Priests , Presbyters , or Ministers . m In or into n Or , Fanne . o The outward Tongue cannot expresse the secret of this Name . p Zebaoth . q The Schooles and universities . r Or , heresie . r Or , heresie . ſ In the contentious wrangling . t Or , wrath of God. u As a Mediatour or Arbitratour . x tyed or knit . y Or , impregnated . z In true Resignation . a In Ternario Sancto . b In true Resignation . c In selfe . d Or , be predominant . e Pinne of the Ballance . f The Kingdome of Heaven and the Kingdome of Hell. g Imagineth , is inclined , or yeeldeth it selfe to , or converseth with . h Text. Res. h Text. Res. i Regiment , or Government . k Or , jurisdiction over the Earthly Body . l Or , herein . m Or , submit to it . n Alleadgeth Scripture . o Or , Mercy . p Viz. after the Temptation . q Over the living and the dead . Notes for div A28520-e57620 a Rule or Government . b Or , the learned in the Scripture . c Note this . d Humility and Love. e Government , Discipline , or forme of Religion . f Symboles of his satisfaction . g The new Man feedeth upon the pure Element , and the outward Man eateth of the foure Elements . h Corpus . And they differ , as body and spirit . i The pure holy substantiality ; viz. the Angelicall world , the holy earth . k Or , Sonne . l Sonne or word . m Geniture or working . n Barmhertzigkeit . Mercy . n Barmhertzigkeit . Mercy . o Joshua , and King. p One Copie hath Prophet . q Uniteth or contracteth . * Wherein the presence of the Trinity is every where manifest . r Barmhertzigkeit , Mercifulnesse . ſ Sparkled , beheld , or appeared . t Or , Extract . u Agreement , or compact . x Barmhertzigkeit . y Fruit. z Or , upon it ; as by an Example . a Or , seede . b Or , Celebration . c Spoyle or hurt mee . d Or , rid of the Driver . e Or , from corruption . f Gods. g Or , seed time h Or , be in his employment . i Diving or searching . k The wisdome of God. l Celebration or Participation . m Or , beginning of the body . n Beginning of the life . o Or , Ordinance . p Or , Messenger . q Came or began . r The vapouring foure-Elementary Life in the Learned . ſ The Devill . t Or , servant of Christ . u Arbitrium , or free-will . x Barmhertzigkeit . Mercifulnesse . y Or , into . z Or , in . a Or , Children are thy Branches . b Bravery , sumptuousnesse , or solem●●●y . c And not a shew or scene to be acted . d Or , Bath . e Mock Christ , and yet be accounted Christians . f The heape or multitude . g Or , perceiveth or discerneth . h Wickednesse , or malice . i The soule . k Case , shell , or Cabinet . k Case , shell , or Cabinet . l Or , in his own way . m Or , Divine Light. n Or , He that made the Testament . o God. p Ein schalck . q Hunter , persecutor , or the Devill . Notes for div A28520-e59700 a The way how I attained to it . b Other thing than my selfe have tryed . c Or , to write lyes of my selfe . d Or , Corrupt Nature . e Or , Park . f Company , or Army . g In , or of the world . h Or , stroyed . i Regall or Kingly . k Or , Dip it . l Or , Massacring . m Trap , snare , or pit-fall . n Or , Order . o The Devill . p Livings , Pay , or Hire for it . q Or , Cabinet . r Barmhertzigkeit . Mercifulnesse . s Note . No Pen in this world can describe it enough . t The wisdome of God. u Or , figure . x Ease , or refreshment , or forbearance of evill . y Woe be to these Superiours . z Or , faculties . a Or , of the anger or wrath of God. b Comfort . c Or , in thy victory . d Abominable sinnes and wickednesse . e In the chinck of the Doore . f Or , evill . g Scandalizeth it . Notes for div A28520-e60770 a Worketh or performeth . b It aimeth at . c Or , aspect . d The outward Man. e From the influence or acting . f Or , know . g Or , bring it back . h Infecteth it , that it burneth . i Or , Regenerate . k Or , stiffnesse . l In the new bodies own vertue or power . m Source or active prepertie . n Or , whipped . o In fidels or Heathens . p Or , working . q The Crosse-Birth . r The one pure Element . s Or , put . t Qualified or mingled in him . u Who were learned in the Scriptures . x Shame or reproach . y Parted asunder or broken . z upon the Brain-pan of a Mans skull , and of a Womans skull . thus . circle divided by horizontal bar and upper half divided by vertical bar circle divided by horizontal bar and lower half divided by vertical bar a Or , Theeves . b Adam . c Assumed . d Or , scorned . e Or , Guilty . f Or , hidden Mystery . g Or , Dumb. h Quitted or left . i Or , active propertie . k Note out of what the Sun is proceeded . l He hath laid off . m Corruption put on Incorruption . n Fiercenesse and Tyranny . o Oppressour . p Persecutor , Suppressour , Oppressour , or Tyrant . p Persecutor , Suppressour , Oppressour , or Tyrant . q Or , Victory . r Innocent . ſ The Superiour and the Inferiour have returned the reproach one upon another . t Wherein the New Man liveth . u Or , Holy Men. x Finde any that reprove evill & wickednesse . y Or , in remembrance before God. z Barmhertzigkeit ; Mercifulnesse . a The Father . b Or , solitary reserved life , in a Cloister or Monastery , or Private life . c Barmhertzigkeit . d Rest contented with that which the Scripture saith . e One Copie hath it , known to us . f The Anger . f The Anger . g As fire goeth out in the Iron by the waters quenching or killing of it , and yet remaineth in the Iron in its own Principle . h Our appointed time . i Note . k Circumscription and bignesse . l Note . m Note . n Or , witnesseth . o When the fire devoured the unbeleeving Captaines and their fifties . p Note . q Or , Maintenance . r According to the ruling property of the four Elements . s Or , working property of the foure Elementary world . t Barmhertzigkeit ; Mercifulnesse . u See vers . 82. x Or , consume you . y And he is of Babell . z Includeth & incompasseth . a The wrath devoureth all that covetousnesse gathereth together . b Or , the devouring punishment . c Coelum Empyreum , they call it . d As those creatures that see in the dark are blinded by the Sunne . e As the Sunne is the Centre of all that live , move , and spring in the four Elements . f Or , with . Notes for div A28520-e64320 a Whit suntide . b Sacrificed . c Clarified or Brightened . Exodus 24. d Became bright and did shine like the Sun. e Barmhertzigkeit ; Mercifulnesse . f Or , Miracles . g The ruling property . h Or , working property . i Glorifieth or brightneth . k Or , friend . l The Gate by which Babell first entred . m Minister , Pastour , Preacher , or Teacher . n Or , the Cole . o Might have good maintenance , or great Livings for their Beastiall Man. p Such as Apishly Teach the words of Holy Men , without the understanding they bad . q Mock Priests , Monsters of Priests , or Priests in a Play. r The Apostles and their Disciples . ſ Faire suttle pretences and Expositions of Scripture . t Jus Divinum . u Imaged or figured it selfe in the minde . x Temples or Churches . y Saying , doe as wee say , and not as we doe . z The dead in trespasses and sinnes . a The Holy Ghost . b Or , fashion . c Disputations and Controversies . d False power , usurped supposed Jus Divinum . e Meanes of salvation . f God Mausim the belly God. g Or , Idoll . h Ierrible devouring , in that which thou hast made thy God. i Usurped Jus Divinum . k Reprobate confounded sense . k Reprobate confounded sense . l For greedinesse of money and gaine , or filthy Lucre. m The rising up and Doctrine of Mahomet . n Upon thy power , might , and Authoritie . o The strife , contention , and warring that is in it . Notes for div A28520-e65740 a Or , Saints and holy people . b The outward Nature . c Or , the ground of the Essences or substance . d Field or soyle . e Ground or field . f Sap , juice , or substance . g Or , upholder . * The sevde . * The sevde . * The sevde . h Framer , moulder , or former . i Figure or Picture . k Liberty or freedome . l Or , the striker of fire , which striketh up the thoughts of the minde . m Or , sparkling . n Framer , or Artificer . o Or , passeth away . p Ministers or Teachers . q Nativity . r Abstinence . ſ Clarity , Luster , or Brightnesse . t Really . u Are really discovered in the Light. x The evill , malice , wickednesse , or the Devill . y Honest , vertuous , or innocent . Matth. 25. z Perisheth . Note . Reade more of this , in the Answer to the thirtieth Question , in the Book of the forty Questions concerning the soule . b Or , broached . c Or , forme . d Or , Decree . e Or , babble . f Or , dung for his Land. g All Mens mindes and opinions . h Or , Spirit . i Or , be at enmity with such a property in thy selfe , saying with Paul , Who shall deliver me from this body of Death . k Well-grounded convincing satisfactory Reason . Notes for div A28520-e66840 a The Aurora , and the Three Principles . b The Three Principles . c Or , a substance , or reality . d Essence , or substance , e Or , standeth . f Barmhertzigkeit ; Mercifulnesse . g The soule . h Or , the childe of perdition . i Or , Epistle . k Or , Universities . l The Ground of our Writings . l The Ground of our Writings . m Or , receptacle . * Or , vessell . n Of what Spirit it is generated . o Materia , or Materiall . q Or , Vulcan . Like Gall. r Or , friend . ſ Or , Bud. 
A14095	----	A discovery of D. Iacksons vanitie. Or A perspective glasse, wherby the admirers of D. Iacksons profound discourses, may see the vanitie and weaknesse of them, in sundry passages, and especially so farre as they tende to the undermining of the doctrine hitherto received. Written by William Twisse, Doctor of Divinitie, as they say, from whom the copie came to the presse Twisse, William, 1578?-1646. 1631 Approx. 1609 KB of XML-encoded text transcribed from 364 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A14095 STC 24402 ESTC S118777 99853984 99853984 19389 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14095) Transcribed from: (Early English Books Online ; image set 19389) Images scanned from microfilm: (Early English books, 1475-1640 ; 1367:13) A discovery of D. Iacksons vanitie. Or A perspective glasse, wherby the admirers of D. Iacksons profound discourses, may see the vanitie and weaknesse of them, in sundry passages, and especially so farre as they tende to the undermining of the doctrine hitherto received. Written by William Twisse, Doctor of Divinitie, as they say, from whom the copie came to the presse Twisse, William, 1578?-1646. [10], 710, [6] p. Printed by the successors of Giles Thorp, and at London by W. Jones], [Amsterdam : Imprinted anno M.DC.XXXI. [1631] Jones printed only the two final errata leaves; the successors of Giles Thorp printed the rest (STC). 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God -- Attributes -- Early works to 1800. 2002-12 TCP Assigned for keying and markup 2002-12 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Jennifer Kietzman Sampled and proofread 2003-02 Jennifer Kietzman Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A DISCOVERY OF D. IACKSONS VANITIE . OR A perspective Glasse , wherby the admirers of D. IACKSONS profound discourses , may see the vanitie and weaknesse of them , in sundry passages , and especially so farre as they tende to the undermining of the doctrine hitherto received . Written by William Twisse , Doctor of Divinitie , as they say , from whom the Copie came to the Presse . Iob 38. 2. Who is this that darkeneth counsell by words without knowledge ? Imprinted ANNO M. DC . XXXI . To the understanding Reader . TWo sorts of men there are ( to passe by the meer Politicians ready to serve the times , and their owne turnes without any fear of God or man ) which now undermine that doctrine of grace , which formerly they themselves have beleived , and by the preaching wherof they have receyved the grace wherby they are what they are , in any true good . Some under a shew of modestic and simplicity , hold off themselves and others from admitting so high poynts ; as not willing to beleive that which is above their comprehension . But others take up the cause a clean contrary way , and would bear the World in hand , that the failings of our divines , in this doctrine , came from shallownesse , and want of profound knowledge in Metaphysicall speculations . Of this later ranke , Mr. D. Iackson is the ringleader . This man doubteth not to professe , that he hath found no character of the incomprehensible Essences ubiquitary presence ( no not in the Holy Prophets and Apostles writings ) from which he hath receyved so full instruction , or reaped the like fruits of admiration , as from one of Trismegist , an Egyptian Priest. part . 1. pag. 55. So that the sentence which he passeth upon Vorstius ( whom he seemeth more to aemulate in overturning the divine attributes , then any other ) doth shreudly reflect upon himselfe : The evaporations of proud phantastick melancholy , hath ecclipsed the lustre of glorious presence , in this prodigious Questionists braine , which would bring us out of the Sunne-shine of the Gospell , into old Egyptian darknesse . From the same Aegyptian learning , thorough Plato and Plotinus , he taketh his draught of the divine decrees . For he acknowledgeth no decree of God , concerning humane actions , good or bad ( no not of those which God promised to effect either concerning his mercy in Christ and Christians , or concerning his judgements to be effected by the wicked ) but onely disjunctive , that is by his owne instances , part . 2. Sect. 2. cap. 17. Aut erit , aut non erit ; it shall eyther raine all day tomorrow , or befaire all day tomorrow ( in which example of a false disjunction , he may seem to teach that Gods decrees may also be false ; ) the Sunne will eyther shine , or not shine , this day at twelve of the clocke . Surely from this character of a divine decree , though we can receyve no good instruction , yet have we as much fruit of admiration , as D. Iackson himself receyved from the former of ubiquity . For what Christian can satisfie himself in wondering , how erit illa die , ( which is the usuall expression of Gods decree , in the Prophets phrase ) can be interpreted by erit aut non erit ? how all the promises , which declare Gods decree of dispensing his grace , upon all nations , by the ministery of men , as ra ne or dew upon hearbs , should be so glossed ; it shall eyther raine , or not raine ? or how all the decreed promises concerning the prevayling course of the Sunne of righteousnes in & by his , & his servāts activitie , should be flouted with this disjunction : it shall shine , or not shine ? It would bring some fruit of admiration , if any Prince or Law maker , should make no other decree , about such things as concerne their , and their subjects good , but meerly disjunctive , eyther men shall doe so , or not so ; eyther they shall doe good , or suffer evill : For though men have not power of determining absolutely future actions , yet they come neerer to that , then the indifferencie of an even-weighing disjunction doth import . They putte so much weight as the efficacie of their will can bear , to that scale wherin they place , this shall be . But Plato and Plotinus conceyved ( or rather in some of their discourses expressed ) no more then this : All Christians therfore are by D. Iackson called back agayne to this , as if by the Prophets and Apostles they had been caried too farre ; It can not indeed be denied , but the Platonists did commonly so decipher their humane ideas of divine decreeing as D. Iackson doth . For Alcinons de doctrina Platonis , cap. 12. hath the same relation in plaine termes , which D. Iackson hath turned into his strong lines of Oxford : Sic fatum ( ex sententia Platonis ) pronunciat : quaecunque anima talem vitam elegerit , & hujusmodi quaedam commiserit , consequenter talia patietur . Libera ergo est anima , & in ejus arbitrio , vel agere , vel non agere ponitur ; quod autem sequitur actionem , ab ipso fato perfinitur . Veluti ex eo quod Paris Helenam rapiet , quod quidem in ejus erat arbitrio , sequetur ut Graeci de Helena decertent . Indeterminatum atque indifferens natura sua , libertate nostra , in utram placuerit , statere lancem quodam modo declināte , mox aut verum aut falsum , ex possibili sit . But if D. Iackson had not too much been caried away with admiration of these ideas , he might have receyved a double inctruction from this Alcinons . 1. That Plato did overthrow his owne idea , by granting a fatall decree of the Grecians fighting against Troye ( in which warre were conteyned so many thousands of humane actions as there were soldiers in the Grecian army ) in exemplifying the liberty of humane actions from fatall decree . 2. That Plato went before Aristotle ( of whom he was forsaken in better notions ) in denying ; upon that libertine ground , any contingent , especially free actions to come , to be true before they be acted . Which Swarez himselfe ( in his Metaphysicks ) confesseth to be no lesse an error then the overturning of Christian faith doth amount to , libertate nostra , mox aut verum aut falsum ▪ ex possibili sit . Had not the same passion of admixation stood in the way , he might have learned out of Marsilius Ficinus ( to whom he is beholding for other Platonicall notions ) that Plato himself was , by fits of another minde . For so sayth this Author , de Theol. Platon . cap. 13. Deus naturarum omnium temperator , dum regit cuncta , singula pro singulorum regit natura . Quoniam vero motor primus praevalere debet & dominari , ideo sic animos ( ut Plato vult ) quasi cogit ad bonum , ut bonum ipsum nolle non possint . And that these secōd thoughts of Plato were more agreeable to Christian faith , the same Marsilius Ficinus is witnesse , Epist. lib. 2. Epist. cui tit . Homo quam difficile extra habitum naturalem posilus felicitatem sequitur , tam facile hanc in naturalem habitum restitutus assequitur ? where treating of the like question , he saith : Quid respondebimus ? Magi , Pythagoraei , Platonici , Peripatetici forsan sic : Denique exactissima Theologorum examinatio rem omnem breviter ita concludit : Quamohrem motor ipse qui animum propriè vertit ad infinitum , est ipsamet sola infinita potestas , quae mentem , pro libera voluntatis natura , modo quodam movet ad eligendas vias maxime libero . Rursus pro infinita moventis potentia , ad appetendum finem usque adeo incitat , ut non appetere nequeat . From the same Platonist , D. Iackson might have learned also more sense , then to outface all his readers with that unheard of stinking bulle of his owne proper forging ( which both in his epistle dedicatorie , and also in divers parts of his treatises , he maketh the basis of his vayne conceyts , ) namely that if God should have certainly ▪ and immutably decreed any singular action or end of man , then God should be deprived of his freedome . For let him but looke in Marsil . Ficin . Theolog. Platonica , de immort . anim . lib. 2. cap. 12. he shall finde this Title : Voluntas Dei necessaria est simul & libera . And in the Chapiter it selfe , he shall finde that the Platonists would be ashamed of such flim-flam . In ipso bono certe summa naturae necessitas una cum summa libertate voluntatis concurrit . Atque ibi naturae necessitas , voluntatis confirmat libertatem , & libertas necessitati consentit , usque adeo ut necessario liber voluntariusque Deus sit , & voluntarie necessarius . A nobis id tantum ubique affirmari optamus , quod Deo sit dignum , quale est , in Deo cum summa necessitate , summam congredi libertatem . Sed in hac re meminisse oportet , ut placet Thomae nostro , splendori Theologiae : quamquam divinae voluntatis actus , secundum conditionem , positionemve , quando dici potest rem hanc aut illam necessario velle , viz. postquam semel eam voluit , cum sit divina voluntas non aliter immutabilis , quam essentia , ipsum tamen suapte natura non habere eum necessitatis absolutae respectum ad effectus suos , quem ad seipsum habet . I would have englished these passages , but that I conceyve no man to be in perrill of misguiding by D. Iacksons fustian kinde of writing , except he understand not only a Latine stile , but one of yron , clay , brasse , sylver & gold , like the Babylonish image , which none but Daniel could interpret . Neyther is it needfull , that I should go about the examining or discovering of D. Iacksons dreames . It is done to my hands , with singular learning and judgement , in the ensuing censure . Which as it seemeth , was written by D. Twisse , for his owne contentment ; as Scholars are woont to finde themselvs willing work in communing with those , which bring forth extraordinary notions . But in such a subject as this , it could not long be kept private . An honorable man therfore having gotten from the Author a copie , could not but communicate the same with his friends , by whom at length it came to the Printer , whose profession is to make such workes publick , as are of publicke use . And howsoever upon Politicke considerations , disputes of this kinde are forbidden and suppressed ; yet it were to be wished , that more were found , amongst those that are able to defende the truth , which were not so servile unto the times , as by their silence to become accessary unto the murder of that religion , which they professe and beleive . In reason also , it were better that such as dislike of and undermine by piecemeal insinuations , the doctrine hitherto receyved amongst us , would lay us downe the full platforme of their opposite doctrine ; and not contente themselves with some plausible snatchinges and catchinges , at commune tenents , not manifesting in the meane time , how they can bring their jarrings in those parts which they question , to agree with others , which as yet they dare not question . It is by experience proved , in the low Countries , that Arminianisme tendeth directly to Socinianisme , which is the only dangerous and damnabled heresie of this age . If our Arminians can shew us how to bound these waves of the same lake , or avoyd those rockes any better then they of Holland , they have no reason to envy us the common courtesie of Sea-men . Let them takeup therfore ( if they love plaine dealing ) the Remonstrants confession and Apologie , and either testifie their full consent with them ; or signifie how farre we ought to sayle by that compasse , and in what part of that Sea-card we are to leave them , and where the danger lieth . D. Iackson would perswade us ( pag. 1. sect . 3. cap. 18. ) that if his doctrine of love and grace universall , were well taught and pressed in the particulars of it , all men would unfeignedly endeavour with fervent alacrity to be truly happy , and that with astonishing fruit . Surely if he know such particulars of any doctrine , as would bring forth such miraculous fruit ( a hundred folde more then the doctrine of Christ himselfe and his Apostles could atteyne to , who never brought all their auditors to unfeigned endeavour and fervent alacritie in seeking of God ) I say he knoweth such particulars , and will not impart them to the World , the engines which extorte confession , might be better imployed about him , then ever they were about any . It is well knowne by experience , that neyther the generalls , nor the particulars eyther of the Iesuits doctrine concerning universall grace in Spaine , or of the Lutherans in Germanie , or of the Arminians in Holland , have brought any such miraculous fruit of pietye . Neyther have I yet heard of any such extraordinary successe upon D. Iacksons doctrine at Newcastel or Oxford , but may at least be equalled ( to say no more ) by the successe of their doctrine , which have pressed the contrarie tenents , in a thousand congregations of England . Except therfore he declareth his doctrine in the particulars of it , he must pardon us , if we make no more account of his generall colours , then of those new inventions or projects , which promise so incredible wonders , that they can find no credite , but onely with those that are willing to be deceyved . TO THE PRAEFACE OR SOME PASSAGES IN THE EPISTLE DEDICATORIE . I Desire to fetche a walke in your Paradise of contemplation ; & allthoughe you professe to encampe therin , & are very martiall in your wordes & phrases of terrour , litle answerable to that expectation which a Paradise doth bespeake ; yet dothe it nothing dismay me , because you professe opposition only against the enimies of God , & my selfe , though a cheife of sinners , yet have found mercy at the handes of God , that I should be faithfull vnto him & to his truthe in such sort , as to doe nothing against it , but rather ingage all my poore abilitie for it . And in case I finde your selfe going not the right way to the truthe of God , ( an errour incident to as great an Apostle as S. Peter ) , I shall take boldnes to enterpose my iudgment forthe discovery of errour , & that I hope without all just blame , or deserved censure in respect of that old acquaintance which hath bene betweene vs ; for as much as I have learned bothe of my great Mr. in knowledge naturall , Amicus Socrates , amicus Plato , amicior veritas . And of my farre greater Mr. in knowledge spiritual , & to whose blessing allso I cheifly owe my progresse in knowledge naturall , that he who loveth his Father or Mother more then him is not worthy of him ; & whose peremtory voyce is this also ; If any man come to me & hate not his Father , & Mother , & Wife & Children , & Bretheren & Sisters yea & his owne life allso , he cannot be my disciple . God forbid , the mayntenance of truthe shoulde be interpreted to proceede from hatred , or want of love to a mans person ; thoughe in the manner of cariage offense may be given bothe to God & man. For he is a perfect man that sinneth not in word . Luther was conscious of this , when before the German Princes in a meeting at Woormes , a part of his protestation was this , that he was not a man that made profession of holynes ; acknowledginge that as a man , he might erre ; but I am verily persuaded , he was conscious off a good heart towards God. The cause that mooveth me herunto is partly the profession which you make in your Epistle Dedicatory , that diverse passages in your discourse doe manifest , that what I accoumpt the ●ower leven of Arminianisme , is very tastfull unto you , which nowe you beginne to sett a broach in print , as hertofore you have uttered them in the pulpit , & afterwards by writing communicated unto others , wherof diverse particulars have lately come unto my handes ; which have put me to some paynes , & to the spending of some precious time , in the scanninge of them . As for the passages , tending that way , in this booke of yours , I reserve them to be considered in their place . But as for the profession which you make in your praeface , I purpose here , to take that into consideration , before I passe on farther in my way . It is not so unusuall ( you say ) nor so much for you to be censured for an Arminian , as it will be for his Lordship ( to whome you dedicate it ) to be thought to patronize Arminianisme . Herby you seeme praepared to stand upright & not couched under the burthen of this censure , as Isachar was by Iacobs prophecy to couche under his : & withall you doe imply that , that honourable Lord , to whose patronage you inscribe this your Treatise , may herby be thought to patronize Arminianisme . And you doe well to signifie , that his Honour is not like to take it well , to be so conceaved off ; as who hath ever hitherto bene accoumpted both orthodoxe himselfe , & a Patron of those that are such . Yet these insinuations of yours , seeme to me some th●nge strange on your part . For I have founde by experience in other writings of yours , that you hertofore have affected to be the inventor of a midle way , & soe the report goeth of you : though I confesse , I never founde the issue of your discourses answerable ; which hathe made me conceave , that practise of yours to have bene but a praetence ; & herin I am confirmed by this your praesent profession . For ought I perceave , you are more foule then Arminius himselfe , bothe as touchinge your Tenets , & the manner of maynteyninge them ; they more voyde of truthe , this more voyde of Scholasticall argumentation , to proove what you undertake . It may be you take more boldnes to professe your opinions nowe then hertofore ; allthough I see no reason for it , nor can believe , that Arminianisme is like to finde more countenance under the reigne of King Charles , then it did under the reigne of King Iames ; who professed Arminius to be the enimy of the grace of God ; & as I have heard , King Charles himselfe hath taken notice of his Fathers distast that way , & sometimes made profession of it . But satisfaction you endeavour to give unto his Lordship , which you say you are not bound to give to others . Yet it is well , that for his Honours sake , your reader is like to pertake of this courtesie in the way of satisfaction unto many as well as unto one . For my part , I desire not to oblige you unto any thinge ; but rather to entreate you , that you would be pleased to take notice of those morall obligations , that belong vnto all , in the way of honesty ; namely that you would undertake lesse , & proove more , as in this particular ; when you professe that all other contentions in the point of Gods Providence & Praedestinat●on , betweene the Arminians & their opposites , will be only about wordes , in case they doe all agree in this , That your Allmighty Creator hath a true freedome in doing good ; & Adams ofspring a true freedome of doing evill . I thinke since the beginninge of these differences , never any , neyther Papist nor Protestant ; neyther Lutheran , Calvinist , or Arminian was of this opinion besides your selfe ; but the more transcendent and supereminent shal be your sufficiency , in being able to perforforme this . And indeede , I have founde you wonderously conceyted , of the force of consequence , which these propositions ( as you imagine ) doe conteyne ; & in two treatises of yours , you have spent a great many wordes , in dilatinge upon them , & shaping consequences from them , but as inconsequently , as an Adversary coulde expect ; abusing your selfe with the confusions of those thinges , which being distingnished , the consequences you frame , woulde streite-way vanish into smoke , & proove to be no better , then mere imagination of a vayne thinge . And this confusion of yours dothe appeare in that opposition which you make , of other positions to these ; as when you say ; If any in opposition to Arminius will maynteyne , that all thinges were so decreed by God before the creation of the world , that nothing since the creation , coulde have fallen out otherwise then it hath done , or that nothing can be amended that is amisse , then you must crave pardon of every good Christian to oppugne his opinion ; & that not only as an errour in Divinitie , but as an ignorance . In which wordes of yours , I doe observe first , that you doe not herin oppose Gods decreinge all thinges , but only a certeyne manner of decreinge all thinges , as in denyinge that all thinges were soe decreed by God. Secondly you doe not well to couple your selfe which Arminius in this . For I never founde that Arminius maynteyned , that God did decree contingency , but not any thing contingent , which is your Tenet in diverse pieces both printed & manuscript . He excepts , I grant against Perkins for saying , God did will that sinne shoulde be . Yet he himselfe professeth , that Deus voluit Achabum mensuram scelerum suorum implere ; & wheras the Iewes went farre enoughe in their ignominious handlinge of Iesus Christ , he confessethe that Deus voluit Judaeos progredi quousque progressi sunt . Thirdly , I woulde this were all , ( to witt sinne ) that you are pleased to exempt from being the object of Gods decree . But the case is apparent , that you deny faithe , & repentance , & every gracious action to be the object of Gods decree . For it is manifest , that these all are contingent actions ; Now your opinion is , that God decreethe Contingency but not any contingen● thinge . Though on the other side you confesse God cannot decree necessity , but withall he must decree things necessary allso . Lastly , doe you knowe any that maynteyne any such Tenet ( eyther in opposition to Arminius , or otherwise ) which here you obtrude upon your opposites ? I assure you I knowe none such . But whatsoever our Tenet be , I pray remember your promise , that if we agree with you in the former , namely , that God hath a true fredome of doing good , & Man a true fredome of doing evill , then you will not dissent from vs in other points controverted . And doe you knowe any of vs to deny eyther of these ? And yet we may desire explication of that , which you passe over smoothly , as thoughe it needed none . For what doe you meane by libertie of doing good , & liberty of doing evill ? is it quoad specisicationem ? or only quoad exercitium ? dare you professe that God is free to doe evill , as well as good ? or that Man since his fall , & in the state of nature is free to doe good as well as evill ? quoad exercitium we grant that both God is free to doe or not doe , whatsoever he dothe ; & soe likewise Man is free to doe or not doe , whatsoever he dothe . Why doe you take such pleasure in confounding things that differ , at least in not distinguishing them ? Yet this is not all the confusion we complayne of . For Gods absolute power is one thinge , his ordinate power is another thing , for this includs his will. God coulde have refused to make the world , when he did make it , & he made it freely ; but supposing Gods decree to make it , & to make it at that time it was impossible it should be otherwise , as it is impossible that Gods will shoulde be changed . In like sort , God dothe al this time continne the World , & he continueth it freely . But yet in respect of his decree to continue it certeyne yeares it is impossible , upon this supposition , that it shoulde ende before the time appoynted . Agayne , what meane you to feigne any such Tenet , on our parts in opposition to Arminius , as that God for soothe hath soe decreed all thinges , that nothing can fall out otherwise then it hath done ? For we expressely to the contrary maynteyne , that God hathe decreed many things to come to passe in such sort , that they could have fallen out otherwise , to witt all such thinges as are contingent . For we doe not maynteyne that God hathe decreed , that all thinges shall come to passe necessarily ; but some things only necessarily , & other things contingently . And in respect of these modi rerum in generall , which are necessitie contingency , we say it is impossible that any thing should come to passe otherwise , then God hathe decreed they shall come to passe , in this sense : to witt , if God hathe decreed some things to come to passe necessarily , they shall come to passe necessarily ; if he hath decreed some things to come to passe contingently , they shall come to passe contingently , & it is impossible , that thinges should come to passe otherwise . And I praesume you will not deny this , though therby you shall contradict your selfe , in respect of that Tenet , which here you cast upon your Adversaries , & disavowe as an errour & ignorance . I say , contradict your selfe , unles you distinguishe those thinges , which in this your Tenet , you deliver without distinction , and confound as your manner is . But by your leave , whatsoever God hath decreed , that shal come to passe , & that in such sort , as supposing his decree , it shall be impossible to be otherwise ; neyther will we feare your censures of errour & ignorance , noe nor your praesumptuous consequences of involvinge enmitie against your sweete disposition , of the all-seieng and vnerring providence of God ; thus with wordes as sweete as butter , & as soft as oyle you woulde woorke in your Reader an opinion of your devotion to Godward , to praevent suspicion of ill affection to his providence , when you turne out All decreeing , & put in Allseeing in the place of it . Wheras before you made shewe , as if you excepted not against our Tenet of Gods decreeinge all thinges , but only against the manner of it , & his so decreing all thinges . But be not deceaved , God is not mocked . Let vs ever feare to maske profanes , with the vizard of devotion , & doe not you thinke with the smoake of woordes , in such sort to dazle the eyes of your intelligent Reader as to disable him to discerne your deedes in their proper colours . Neyther have you any colour for this your Tenet in denying God to have decreed all thinges , but only in respect of sinne . And what reason have you to range sinne amōgst the number of Things , without distinction , consideringe ; it is rather a mere privation of some thinge , then conteynes any positive thinge therin . Yet , as I sayde before , your opinion were tolerable , did you maynteyne all other thinges to be decreed by God besides sinne . But your opinion is , that God decreeth contingency , but not the thinges contingent , which is in effect to deny in playne termes that God hathe decreed that any Man shall believe , or repent , or performe any gracious action . God foreseethe these things , but decreethe them not ; this is your fowle opinion , in that opposition to the praerogative of Gods grace . For if God by his grace & holy spirite dothe woorke men vnto faithe & repentance ( in shewing , mercy vnto whome he will ) then vndoubledly he did decree thus to woorke them . For God woorketh all thinges according to the caunsayl of his will. And his will I hope you will not deny to be aeternall . Yet you seeme to strengthen your opinion with a reason of State. Therfore be like ( amongst other reasons yet concealed ) you decline the acknowledgment of Gods all decreing providence ; because that Tenet is aforerunner of ruine to most floorishing states , where it growes common , and comes to full light . Heathen States then undoubtedly , had never any experience of such ruines , proceeding from any such cause : I doubt not but you will accommodate this your prophecy , or politicall observation , unto Christian States . And what Ecclesiasticall history ( I pray ) hathe affoorded you this oracle ? Noe ancient history I am persuaded , doe you rely upon in this ; for as much as you will not acknowledge that this opinion which you impugne , was receaved amongst any States of ancient times . Is it then ( as it is most likely ) that the later times experience hath cast you vpon this interpretation of Gods providence , wherupon you are bolde to make rules , & to commend them unto posterity ? And I pray answere me , was the Kingdome of Bohemia one of those florishing States , wherin the conceyte of Gods all decreeing providence , was a forerunner to the ruine of it ? And did Prince Palatine , & the lady Elizabeth , or their Asociates , bringe in this conceyte amongst them ? did this opinion growe common there ? Did that Kingdome consist of more Protestants then Papists ? Or amongst the Protestants , was the number of Calvinists more , then of Lutherans ? Speake playnly , & say , the choosing of a Calvinist to be their King , was the ruine of the State , & of the Provinces , which were as members incorporate therinto : say Calvinisme was the ruine of the upper & the lower Palatinate . And herupon let your Almanacke of Prognostications proceede , & be bolde to tell the States of the Lowe Countreys , that this Tenet is a forerunner of their ruine allso , & unles they & we foorthwith turne Arminians , we are like to be lost , & fall into the handes of Papists . But of what Papists ? Not such as Thomists , & the Dominicans , the most learned Divines in the Church of Rome ( for they maynteyne that God determineth the will of Men & Angells to every act of theirs whether good or evill , as touching the substance of the act , by influence generall ; & over & above allso unto every good & gracious act , such as faithe is & repentance , by influence speciall . And as he dothe thus determine the wills of all his creatures , so from everlasting he did decree thus to determine them . ) Belike the Iesuites are they into whose handes we are like to fall , unles with speede , we turne Iesuits , that so herafter we may comfort our selves as Themistocles did , with Periissemus , nisi periissemus , we had bene undone if we had not bene undone , & that vtterly both body and soule . Happy are the Lutheran & Arminian party , that they are acquainted with no such forerunner of their ruine . They are like to holde their owne , while they acknowledge a sweete disposition of the Allseeing , and unerringe providence , & leave out All deorecing providence , out of their Creede . But let the Dominicans looke to it , least their ruine be not at hand allso , as well as ours . For there is to be found such an oracle in some Mens writings ; that whosoever shall embrace the doctrine of Gods Alldecreeing providence , let them knowe this opinion is the forerunner of ruine ito most floorishing States & Kingdomes , where it growes common , or comes to full light . And the experience of the course of these times , & especially in the ruine of the Palsgrave , & of so many Christian Provinces with him . For certeinly 〈◊〉 no time or part of the world besides , was any such experience to be founde , so conveniently to serve your turne . Is it not great pitie but that the Kinges majestie & his Counsell , & both houses of Parliament , should be acquainted with this mystery of State ( for why shoulde I doubt but that God will heare the affectionate prayers of his people , & in good time establishe a perfect vnion betweene the King & his people . In the meane time we will wayt upon the Lord , who hath hid his face from the house of Iacob , & we will looke for him ; Yea & we will give him no rest untill he restore Ierusalem the prayse of the world . ) This I confesse is a way to supplant your Adversary opinions , but of any power you have to confute them , and therby to praevent the growthe of them , I have founde litle evidence in other of your writings , & by the generall survey I have allready taken , I have small hope to finde any great satisfaction in this . But let us examine this point a little more narrowly . You suppose that some in opposition to Arminius doe maynteyne , that all thinges were so decreed by God before the Creation of the world , that nothing since the Creation coulde have fallen out otherwise then it hath done ; and nothing can be amended that is emisse . But I knowe none of any such opinion ; nay rather they whome I concenve you doe most ayme at , doe directly teache the contrary . We are willinge to professe with Austin , that Non aliquid sit , nisi quod omnipotens fieri velit , velsinendo ut siat , vel ipse faciendo ; Nor ought commeth to passe but that which the Allmighty will have to come to passe , eyther by suffering it to come to passe , or himselfe working it . And with the Articles of Ireland confirmed by our State in the dayes of King Iames , that God from all aeternitie did by his unchangeable counsayle ordeyne , whatsoever in time shoulde come to pusic . Now whatsoever God willethe , he willed eternally . For in God there is no variablenes nor shadowe of change . And supposing the will of God that such a thing shall come to passe , eyther by his operation or by his permission ; it is impossible in sensu composit● , in a compound sense , that it shoulde not come to passe . But this impossibility is not absolute but only secundum quid , in respect of somewhat , to witt of Gods will , decreeing it , & is allwayes joyned with an absolute possibility of comming to passe otherwise in sensu diviso , in a divided sense . As for example , it was absolutely possible that Christs bones shoulde be broken , as well as any of the theeves bones that were ●rucified with him . For bothe his bones were breakable , & the souldiours had power & freewill to breake them , as well as the others bones : but supposinge the decree of God , that Christs bones shoulde not be broken , vpon this supposition , I say , it was impossible , they shoulde be broken . Nay further we say , that unles thinges impossible to come to passe otherwise then God hathe decreed them , upon supposition of Gods decree , be notwithstanding absolutely possible to come to passe otherwise ; it were not possible for God to decree , that some thinges shall come to passe contingently . For to come to passe contingently , is to come to passe in such sort , as joyned with an absolute possibility of comming to passe otherwise . Thus we say with Aquinas , that the efficacious nature of Gods decree is the cause why contingent things come to passe contingently & necessary thinges necessarily ; his wordes are these : Cum voluntas divina sit efficacissima non solum sequitur quod si antea quae Deus vult fieri , sed quod eo modo fiant , quo Deus ea fieri vult . Vult autem quaedam Deus sieri necessario , quaedam contingenter , ut fit ordo in rebus ad complementum universi . Seing the will of God is most effectuall , it followeth not only that those thinges come to passe , which God will have come to passe , but allso that they come to passe after the same manner that God will have them come to passe . Now God will have somethinges come to passe necessarily , somethinges contingently , that there may be an order amongst thinges to the complete perfection of the Universe . And accordingly God hath ordeyned all sorts of second causes , bothe contingent causes to worke contingently , as the willes of men & Angells ; & necessary causes to worke necessarily , as fire in burninge , the Sunne in giving light , heavy things in mooving downewards , & light thinges in moovinge upwardes . And as he hath ordeyned them to be such kindes of Agents thus distinct ; so he hathe ordeyned , that they shall worke agreably , & he setteth them going in working agreably to their natures , the one contingently the other necessarily . So that whatsoever , the will of God is , shall fall out contingently , the same falleth-out in such sort , as it might have fallen out otherwise ; if good , so as it might have fallen out woorse & bene marred : if ill , yet so as it might have fallen out better & bene amended . And the eleventhe Article of Irelande having professed that God from all eternity , did by his unchangeable counsayle ordeyne whatsoever in time shoulde come to passe , addethe herunto by way of explication that so this was ordeyned as therby no violence is offered to the wills of reasonable creatures , & neyther the liberty nor contingency of second causes is taken away , but established rather . So that the opinions which you make bold to supplant or prevent , are opinions of your owne makinge , not of others maynteyninge ; And to sett an ende to his owne fancyes , every man may take liberty when he pleasethe , without any great paynes takinge , about argument to overthrowe them . SECT . I. IN the first Section and before the first Chapter , accordinge to exact method ( as you professe ) in reference unto your former Discourse , you propose two thinges to be enquired : 1. How this truthe of Gods being most certenly knowne by internall experience unto some , may by force of speculative argument be made manifest unto others . Secondly how his nature and attributes may be fitliest resembled . The latter of which two I shoulde never have expected in a Philosophicall , or Theologicall discourse . Yet I will prescribe to none , but give every vessell leave to vent his owne humour , & to be delivered of such notions , wherwith his braynes have bene conceaved . If we have any use to make of them , we may ; if none , we are litle the woorse for that . Every beinge hathe three passions denominating it . For there is a truthe of it , there is a goodnes of it , there is an unity of it . Therfore allso all these are to be founde in the beinge of God. But it seemeth not to be your meaninge to speake of this truthe , which is a passion of beinge , a simple terme ; but rather of the truthe of this proposition , There is a good , to witt , howe it may be made manifest by speculative argument , you desire to inquire ; grantinge it to be most certenly knowne by internall experience , unto some , wherby unles you understande our Christian Faithe , I discerne not your meanninge . Vpon the first point , you will not have us to looke for much as yet ; and the reason you give , is enoughe to put us out of expectation of any thinge at all . For allbeit a desperate enimy despayring of his life , Is therby the more animated to sight ; yet an Adversary in discourse , by evidence of argument brought to despayre of maynteyning his Tenet , is not therby the more provoked to dispute . And therfore I see no iust restraynt to hinder you from bestowinge your best ability upon this argument , even in this place . And your selfe confesse , that notwithstandinge all this , you may proceede upon such advantages , as groundes of nature give you . And your mayne purpose extendes no further . CHAP. I. YOVR first Argument is not like to strike your enimye with any great feare or despayre . Arguments weake or weakely prosecuted , weakneth the cause maynteyned , strengthenethe the cause oppugned . And first it is not handsomly caryed , thus If every particular generation hath causes , then all generations have some cause ; implyinge that every generation hath many causes ; all have but one . But cary it howe you will , it is not capable of any sound inference . It is true , Every generation hath his cause : therfore all generations have causes ; But what causes ? only the same causes , which every one hathe a part , aggregated together . For as you make an aggregation of particular generations ; so the cause of this aggregation , inferred , can be but an aggregation of the particular causes of particular generations . So that nothing at all is concluded here hence distinct from the praemises , much lesse the being of the Godhead herby evidenced . Then your second inference is as wilde , when you adde , Otherwise all shoulde not be of one kinde or nature . For there is no congruity in affirming the whole by aggregation , to be of the same kinde or nature with every particular . For every particular is unum per se consistinge ex actu & potentia ; But the whole by aggregation is unum per accidens , consisting of many particulars ( each wherof is unum per se ) heaped together , not by any naturall union vnited into one . As we doe not say the bushel of corne is of the same kinde with every particular grayne , as allso it cannot be sayde to be of a diverse kinde in any congruitie , allthough there were diverse kindes of graynes therin ; But rather an heape of graynes , whether of the same kinde , or of diverse kindes . Agayne you propose your argument , not only of the generation of Man , who is of one kinde , but of all generable bodies , who are well knowne to be of diverse kindes , & therfore why should you accoumpt it any absurdity , for all these to be not of one kinde or nature ? Furthermore , when you make shewe of such an Inference as this , All must have some cause , otherwise they be not of one kinde or nature , you doe herby imply , that All , that have some cause , are in a fayre way to be of the same kinde or nature , which upon consideration you will finde to be utterly untrue . For all creatures have some cause , yet are they not any thing the more of one kinde or nature ; Allthoughe they have not only some cause , but the same cause allso , namely God. Like as though thinges have different causes , yet it followeth not that they are of different kindes : As all mise are of the same kinde , though some are bred equivocally , some univocally ; so of lise and diverse others . For although Averroes were of opinion , that mise bred equivocally , & mise bred univocally , by generation were of different kindes , & therupon maynteyned that such as were bred equivocall , did never propagate their like by generation ; yet I doe not thinke you are of that opinion , it being contrary to manifest experience . And to us it is manifest ( who believe the creation ) that the first creatures were not produced by way of generation , yet did propagate their like , & were of the same kinde with creatures propagated from them . But Averroes was an Atheist even amongst Arabians , & denyed all creation . I am sory , you are so unhappy in defend●nge truthe , especially such a truthe as the being of God ; but th● best is , that truthe needethe no mans defense . I hope you will proove nothing more happy in defending errours . Yet I deny not , but that the greatest Divines doe conclude that there is a first cause ( that is God ) because the progresse from effects to causes , & from causes inf●rior to causes superior cannot be infinite . According wherunto your argument should● have proceeded thus . In generations , as of th● Sonne by the Father , the progresse upwardes cannot be infinite . Therfore at lengthe , we must ascend to th● first of Men , as Adam , who was not borne by generation of Man ; ( for then he had not bene th● first ) but otherwise ; and in like sort of the generations of all other thinges , that they had their beginninge from some superior cause , to their owne natures ; which supreame cause of all , we accoumpt to be God. But yet I thinke you are not ignorant , that some Schoolemen maynteyne the world might have bene everlastinge , and that by creation ; in which case there shoulde be an infinite progress● in generations ; unles as Aquinas in his reconciliation of seeminge contradictions in Aristotle , to praevent an infinite number of immortall soules hence ensuinge devisethe , that thoughe the World had bene from everlastinge , yet shoulde it not be necessary that there shoulde have bene an infinite number of Men deceased , because saythe he , God coulde have praeserved the first Man from generation , & propagation of his like , untill some five or sixe thousand yeares agoe : so you shoulde take some such course to praevent an infinite progresse in naturall generations . But I meane not to put you to any such shifts . For I holde creation from everlastinge , to be a thing impossible , and that the impossibility therof , may be made evident by demonstration ; and accordingly that fiction of Aquinas before mentioned , to be of a thing merely impossible allso . So that in fine , this argument of yours , though with litle accuratenes proposed by you , is drawne from the creation ; which kinde of argumentation in the Praeface you seemed to put of , till another time , yet in the first place you have fallen upon it , ere you are aware . Bradwardine writinge against the Pelagians , layethe downe two suppositions as the ground of all , wherof this is the second , that there is no infinite progresse in entities ; but that in every kinde there is one supreame . The other is that God is most perfect and good in such sort as nothing can be more . And least he should seeme to suppose this without all proofe , one argument & but one he produceth to prove this . And the proofe is to this effect : It implyeth no contradiction to say , such a one there is ; therfore it is necessary , that such a one have beinge , & it is impossible there shoulde be no God. If any Man deniethe the Antecedent , it behooveth him to shewe , wherin the contradiction dothe consist . And it is very strange , & so strange as incredible , that for the best nature to have existence , it shoulde imply contadiction . As for example , we finde these manifest capitall degrees of perfection amongst entities corporall . Some liave only beinge , some have beinge & life allso ; some have beinge , life , and sence ; some unto all these adde reason allso . Nowe that nature which includes bothe being & life , is of greater perfection , then such , as have beinge without life , and it is no contradiction for such natures to exist . Agayne that nature which includes bothe beinge , life , and sense , is of greater perfection , then that , which includes only beinge and life , without sense , and it is no contradiction for natures of such perfection to exist . Agayne , that nature which besides all these , in the notion therof includes reason allso , is of farre greater perfection then the former , and it implyeth no contradiction , for natures of such perfection to exist● Lastly , there are besides all these , natures purely spirituall , which we call Angells or Intelligences , of farre greater perfection , then natures materiall & corporall , & it implyethe no contradiction , for natures of such perfection to exist , as the Philosopher hathe demonstrated the existence of such substances abstract from all materiall concretion : Why then shoulde it imply any contradiction , for a nature of greater perfection then all these to exist , unles they are supposed to be of greatest perfection , even able to make a World out of nothinge ; and consequently to be of a necessary beinge themselves . For if possible not to be , howe is it possible , they shoulde atteyne to beinge ? Not of themselves ; For that which is not , hathe no power to give being to it selfe . Nor of any other ; whether of a nature superior or inferior . Not of any of inferior nature . For a Man cannot possibly produce an Angell , neyther by generation , nor by creation . If by a superior ; this is to acknowledge , that there is a nature existent superior in perfection , unto Angells . And if Angells had a necessary being ; then seinge they are of a certeyne number , their number allso must be necessary ; Nowe if it implyeth no contradiction , that God shoulde be , it is most necessary , that he is and must necessarily be granted , that he is . For being supposed to include greatest perfection , if he had no being , it were impossible he shoulde have beinge ; seing nothinge can bring it selfe from , nothinge to beinge , neyther can ought els produce him . For if any thinge coulde , then that , whatsoever it were , shoulde be of greater perfection then he . This is the argument of Bradwardin . And the same was the argument of Aquinas long before , and but one of the five wayes , which he takes in the proofe of this . The first way & more manifest , as he saythe , is that which is taken from the consideration of motion ; wher hence he concludethe that we must at lengthe ascend to one who moovethe , and is not mooved , & that is the first moover , which ( saythe he ) all understand to be God. The second is drawne from consideration of the nature of the cause efficient . For ( saythe he ) we finde even in insensible thinges an order of efficient causes , one subordinate to another , wherin he supposethe there cannot be an infinito progresse ; & secondly , that nothing can be the efficient cause of itselfe . Hence it followeth ( saythe he ) we must ascend & rest in one supreame efficient , which acknowledgethe no efficient of it , and that all understand to be God. The third way is that , which hathe bene allready prosecuted , from the consideration & comparison of thinges possible , with thinges necessary . The fourthe is from the degrees that we finde in thinges , as some thinges are more or lesse true , more or lesse good , more or lesse noble ; whence he concludes , that somethinge must be acknowledged to be most true , most good , most noble , & that to be the cause of truthe , goodnes , & perfection in all others , as fire is the cause of all heate . And that which is the cause of all others , we acknowledge to be God. The first and lastis drawne from the governement of the World , & the consideration of the order of thinges amongst themselves ; whence he concludethe , there is some thinge that orderethe them , and that must be God. This last argument is , that which Raymund Sebond dothe so much dilate & insist upon . And wherof he is very confident , like as of the successe of his undertakings in generall ; as namely to make a Man a perfect Divine , within the space of a monthe ; and that without any knowledge to prepare him , so much as the knowledge of Grammar , & yet he shall not be proud of it neyther . Vasquius further telleth us , that Aegidius was of opinion , that this truthe , that there is a God , is a truthe knowne of it selfe . And albeit Thomas Aquinas denyethe it to be a truthe per se notam quoad nos ; Yet in it selfe he professethe that it is per se nota for as much as the predicate is included in the very nature of the subject . And to my judgement it seemes allso to be so quoad nos , if it be duly consid●red & pondered what we understand by God , to witt the most perfect nature of all others . Nowe howe is it possible , that that which is more p●rfect then all others , shoulde not have beinge ? And every man knowes that , that which hathe beinge , is more perfect , then that which neyther hathe , nor can have beinge , ( such as is the nature of God , if it have no beinge . ) For according to the Proverbe , a live Dogge is better then a dead Lyon. In the next place you inquire , wherunto you shall liken him ? This indeede was the second thinge you proposed to be inquired into . But in what congruitie to a Philosophicall , or Theological discourse , I leave it to others to examine . I will be content to summe up the accoumpt of what you deliver , rather then to argue the unseasonablenes of such a discourse . Thoughe nothing can exactly resemble him , yet som● thinge , ( you say ) can better notify howe farre he is beyond all resemblance , then others . But truly , what you meane herby is a mystery unto me . I shoulde rather thinke , the incomprehensible nature of God is not to be manifested by way of resemblance , drawne from inferior thinges . That he is the cause of all thinges dothe better represent the nature of God , then the resemblance of him to any thinge ; especially consideringe , what cause he is , to witt an ●fficient cause of all thinges , and that not univocall but equivocall ; & consequently such as comprehendes all thinges eminently , but in perfection without comparison beyond them . For comparison hathe place only betweene things agreeinge in kinde , or in proportion . But God and his creatures agree in neyther . This I confesse may drawe to admiration . As the Philosopher , who beinge demaunded what God was , required three dayes libertie , to put in his answeare ; and at three dayes ende , required three more , & at the ende of these , three dayes more , giving this reason of his reiterated demurring upon the matter ; because the more he gave himselfe to th● contemplation of the nature of God , the farther he found● himselfe of from comprehendinge it , but wheras you adde , that such admiration will more & more enlarge our longinge after his presence : I doe no way like eyther your collection , or the phrase , wherby you expresse it . For as for the presence of God ; of the very apprehension therof we are not capable in this World , but by faithe . Neyther can any naturall admiration arising from naturall inquisition after the nature of God , & consideration of the fruiteles issue therof , drawe men to a longing after that presence of God which they knowe not . Bothe the knowledge of the presence of God , and a longinge desire after it , I take to be a woorke of speciall grace , and not any woorke of nature ; upon the power wherof I finde you doa●e too much in all your writings . Painters ( you say ) can more exactly expresse , the outward lineaments of thinges , then we their natures . Painters expressions are in colours ; our expressions are not so , but rather in woordes . And what a wilde comparison is it , to compare thinges so heterogeneall in exactnes . But though the expression of the one fayle in exactnes , in comparison of the other , yet the delight taken therin ( you say ) needes not : And thus you plot to make the love of God a woorke of nature , wherunto the naturall conceptions of him , though nothing exact , by meanes of the creature may leade us . These conceptions of yours , are in my judgement as farre from truthe , as from pietie . The frequent ebbes & flowings of Euripus , may cast a Philosopher into admiration , not comprehending the reason of it , yet bringe him nothing the more in love with it . Angells are of very glorious natures , & in a manner quite out of the reach of our reason , bothe touching their being in place , their motion , their understandinge , & the communicatinge of their thoughts , & exercising of their power ; yet all this bringeth us never a whit the more in love with them . Impressions of love are wrought only by the apprehension of goodnes in the object , which alone makes thinges amiable ; as a beautifull picture affecteth the sense with pleasure and delight . But nowe I finde , that from the impression of love , you slip I knowe not howe , to the impression of truthe : & this I confesse , delightethe some mindes of purer metall ; as Aristotle speakes of the delight that a Man takes , in the demonstration , wherby it is prooved , that the Diameter in a squate , hathe no common dimension with the sides of it , or that a triangle hathe three angles equall to two right . Especially if the conclusion be rare & long sought after but not founde , as the squaring of a circle receaved as knowable in Aristotles dayes , thoughe not knowne till of late , as Pancirolla writes & Salmuly in his commentaries upon him , about 30. yeares before that time . Yet some speculations may be as vayne as curious : as to proove , that two Men in the World there are , that have iust so many hayres on their head one as another . But to make a rayne bowe in the ayre , & by ocular demonstration proove the truthe of that which reason concludes , namely that as often as a raynbowe appeares in the cloudes , though it seeme but one , yet indeede there are as many , as there are Men that beholde it , because it discoverethe a secret of nature , very curious and nothing vayne . For it is the glory of God to hide a thinge , and it is the glory of a Kinge to finde it out . And seeinge God hathe set the World in Mans heart , thoughe a Man cannot finde out the woorke that God hath wrought from the beginninge to the ende ; yet it is good to be doinge , & to discover as much as we can , especially such as have a calling herunto . But to proceede , you put your Reader in hope of great matters by your perfourmances , namely to have a sight of some scattered rayes , of a glorious light , which Saints have in blessednes ; and to this purpose to elevate us , to a certeyne Horizon , whose edges and skirts shall discover this . Thus you phrasify the matter gloriously , & prosecute your allegory in allusion to the brightnes that appeares in our Horizon after the Sunne set . But surely that Sunne did never yet rise upon us , and when it dothe , surely it shall never sett . And I much doubt , least the glory of your phrases proove to be all the glory we are like to be acquainted with before we part . Hence you proceede to a rule of Decorum in all resemblances , that so you may make way to betray your learninge in Hieronymus Vida his Poetry , passinge his censure upon a comparison of Homer , wherin he compares Ajax retiringe from the Troians unto an hards kinned asse , driven with batts or staves out of a corne fielde , by a company of children . The comparison is justified by Vida , but thought not fitt to be applyed in like sort unto Turnus , unles a Lyon be put in the place of the asse , in the judgement of those courtly times wherin Virgill lived , therby desiring belike to justify Virgill allso . I still attend , when those scattered rayes you promised us , of that glorious light , you spake of , will breake foorthe ; But it may be , we are not yet come to the Horizon , whose edges and skirts alone can discover them . But yet to stay our stomachs you tell us by the way ; that the Holy Prophets in their courtly Decorum observed in framinge comparisons , are nothing inferior to any Poet , though as good as Virgill & Homer allso . They are something beholden unto you , for your good woord . Your instance is out of Esay 31. 4. Like as the Lyon & yong Lyon roaring on his pray , when a multitude of sheepheards is called foorthe against him , he will not be afrayde of their voyce , nor abase himselfe for the noyse of them : so shall the Lord of hosts come downe to fight for Mount Sion & for the hill therof . I beginne to conceive , this was it you went with childe withall , in casting your selfe upon this digression touching the resemblinge of the nature of God. And because the comparing of Virgill with Homer , is a prety point of humanitie learninge ; and you had observed this passage in Scripture suitable to that of Turnus his description in Virgill : to vent this piece of learninge , you have drawne in by the cares a discourse or rather an inquiry , Howe Gods essence is to be resembled , the issue wherof is but this , that the Prophet observes a very courtly decorum , in resembling him vnto a Lyon. Yet by the way take this ; If it were not courtly enoughe to compare Turnus to an asse as Homer compares Aiax , but rather to a Lyon ; doe you thinke it courtly enoughe to compare the Lord of hosts to a Lyon ? And what courtly decorum is observed thinke you when the second comming of Christ is compared to the comming of a theife in the night ? Persuade your selfe ; the holy Ghost affectes no courtly decorums ; his language is allwayes savoury to a gracious spirite , not otherwise . The witts of Virgill & Homer both at the best , savoured but of the fleshe , So dothe not the woord of God. I honour them bothe in their kindes ; but I would not have them remembred the same day , wherin we consider the spirituall decorum of the language of Gods spirite . Well , the childe is delivered , & these panges are over ; Now we may expect to be advanced to the Horizon you spake of , for the discovery of those scattered rayes of glorious light , wherwith you inamoured us . But first we are to be acquainted with three sorts of errours out of Austin , in settinge footthe the Divine nature ; The first ( you say ) ariseth from comparing God to bodies , as by sayeng that he is bright or yellowe ; the second , from comparing him unto soules ; as by attributing forgetfulnes unto him ; The third by attributing such things unto him , as are neyther true of him , nor of any other , as in sayenge that he is able to produce , or begett ▪ himselfe . Yet you tell us fictions , or suppositions must be used of things scarse possible , wherby to represent God , in default of better . And thus you make way for a fiction of yours , wherby to represent God , & that is of a soule diffused : thoroughe the whole Vniverse . Nowe that Deus was Anima Mundi , was an olde opinion of certeyne heathens two thousand yeares agoe . And what necessitie , I pray , of any such fiction ? And withall it is a fiction full of absurditie ; considering that a great part of this Vniverse is a World of soules of diverse kindes ; and the rest are uncapable of soules whether they are inferior to animate thinges as baser bodies , or superior even to reasonable soules themselves , as Intelligences . And I woonder what you meant by that sory qualification , when you say . You must use fictions of thinges scarse possible ; Implyinge that this fiction of yours which here you introduce , is of a thing scarse possible ; Wherby you seeme to conceave that this is a thing not absolutely impossible . Neyther doe I finde any congruitie , why bodies abstract or Mathematicall , shoulde be of fitter capacity to receave this imaginary soule wherby to represent God. Only I confesse , that an imginary body is most fitt for an imaginary soule , but neyther fitt to represent God by . For what vertues , I pray , can you finde in them , fitt to resemble him ? Yet you are not at ende of your extractions , thoughe the ende of this Chaptor touchinge Gods resemblance , moovethe us to sende an ende to our expectations , and to looke no more for those seattered rayes of that glorious light you spake of . The childe you travayled with , was Homers comparinge Aiax to an asse , & Virgils comparinge Turnus to a Lyon , & Vida his judgement therupon , and the Prophets concurrence with the witt of the latter , and three errours mentioned by Austin , in resembling the nature of God. And last of all a fiction to this purpose of a thing scarse possible , and that something refined , and the whole put of to further extractions , & all the glory , we were put in hope of , is the glory of a fewe phrases , wherwith you wishe your Reader , seing his cheare , to be merry , for he is wellcome . And thus you have given us a flashe of powder without shot , but not without smoke . Our enterteynment may be better in the chapter followinge . CHAP. II. Concerning two Philosophicall maximes which are sayde to leade us to the acknowledgement of one infinite , & incomprehensible essence . FROM leight shewes we come to solid discourse , at least we are promised such . The principles wherof are two , termed springs & founteynes , that they may be the fitter , for the baptizing of Atheists , ( so you speake ) as they are fitt enough for the confirminge of Christians . The first is , Whatsoever hath limite or boundes of being hath some distinct cause , or author of beinge . This is taken for a proposition knowne of it selfe ; yet are the termes very ambiguous , as namely the terme limite or boundes . In one place you professe that beginninge of beinge is one speciall limit of being . Newe I confesse , that in this sense , the proposition is evident thus , Whatsoever hath a beginninge , hathe a cause therof distinct from it selfe ; because nothing can have a beginninge of beinge without a cause ; Neyther can any thing give beinge unto it selfe . And therfore , if all thinges in this World are acknowledged to have had a beginninge ; it must be acknowledged that they had a Maker which is God. But that this World hathe had a beginninge hathe not bene acknowledged by all : Nay the Learned est Men that ever were out of the Church of God , as Aristotle and his Followers , have utterly denyed the World to have had a beginninge as you well knowe ; And therfore unles , the contrary be prooved , & these Philosophers confuted , we have herby nothing profited in convicting Mens consciences of this truthe by the light of reason , That there is a God ; and so are farre enoughe from baptizinge Atheists into the name of God the Father . Much more from baptizinge them into the name of the Father , of the Sonne , and of the H. Ghost . And therfore I am persuaded that your proposition is not delivered in this sense , but rather you extende the word limites or boundes to a greater generalitie of signification , in which sense , you woulde have it supposed , that All thinges , besides God himselfe , have limite and boundes of beinge , not in regard only that they had a beginninge which is questionable , but in regard that they are Entia finita , which is out of question ; In like sort the woord being , is of ambiguous signification ; For it may be taken , eyther for beinge of essence , or for beinge of existence . The limits of existence or duration are such as wherby thinges are sayde to have a beginninge or an ende ; and that at such a time or other . But the limits & boundes of thinges according to their essence , are such , in respect wherof Entia are sayde to be fini●a , or infinita . Nowe in this latter sense , your proposition hathe bene very questionable , amongst the most learned Philosophers , that have bene . For Aristotle and his Peripatericks never doubted , but that this visible World was finite . Yet that he did acknowledge a cause of it , is no where evident . Nay he opposethe Plato , & the rest before him , who maynteyned , that the World was made , & so accordingly , that it had a beginninge : wherby it seemes , that he , denyinge the creation of the World , denyed therwithall that the World had any efficient cause . And indeede , whosoever maynteynes , that the world had a beginning by creation , must therwithall maynteyne , that eyther it was made of somethinge , or of nothinge . You will not say that t is a thing evident that the World was made of some preexistent matter , which matter had existence without creation . For that is unto us Christians a manifest untruthe . Therfore you must be driven to maynteyne , that it is a truthe evident of it selfe , that the World was made originally out of nothinge ; or at least , that it may be immediately concluded evidently , by a principle , which is evident of it selfe ; thus Whatsoever hath boundes of beinge hath bene made , the World hath boundes of beinge : therfore it hath bene made ; and seing it was not made of any thing pre-existent ; therfore it was made of nothing . Now what Wise man will acknowledge this discourse to be evident ? considering howe many Learned Philosophers conceaved it to be a thing impossible , that any thing coulde be made out of nothinge ; as allso consideringe that the H. Ghost imputethe the acknowledgement herof , not to any naturall evidence , but only unto faithe , as where the Apostle saythe , by faithe we believe that the World was made , so that things which we see were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not of things that doe . 2. You proceede to the enlargement of this position , & tell us , that this maxime is simply convertible thus , Whatsoever hath cause of beinge , hathe allso limits of beinge , because it hathe beginninge of beinge : For , omnis causa & principium , & omne causatum & principiatum . There is litle soundnes eyther of Logicke or Philosophy in all this . For to say that a proposition is simply convertible , is in a Logicall phrase , to say , that it is a good consequence which is drawne , from the proposition converted to the convertent , that is to the proposition wherinto the conversion is made . But this is untrue of the proposition convertible , which you speake of . For an affirmative universall cannot be thus converted by simple conversion , but only an Vniversall negative , & a particular affirmative . But I leave your wordes , and take your meaninge ; You say it is allso true , that , Whatsoever hath cause of beinge , hathe allso limits of beinge . Nowe bothe this proposition is naught , and the reason worse . For the Sonne of God , the second person in Trinity , hathe cause of beinge from his Father : for he is begotten of him . And the H. Ghost , hathe cause of beinge bothe from the Father and from the Sonne : For he proceedethe from them bothe . Yet neyther God the Sonne , nor God the holy Ghost , have any limits of their beinge . If you say , the Persons are limited , thoughe the nature of the Godhead be not ; I woulde gladly knowe howe the Person of the Sonne , and of the H. Ghost are more limited then the Person of the Father . For of the Sonne and H. Ghost , I knowe no other limitation then this , that the Sonne is not the Father , nor the H. Ghost : Likewise the H. Ghost , is neyther the Father nor the Sonne . And in this sense , the Father is limited as much as eyther . For as the Sonne is not the Father , so the Father is not the Sonne ; and as the H. Ghost is not the Father , so the Father is not the H. Ghost . You shoulde have sayde , All thinges that have cause of beinge by creation , have allso limits or bounds of being ; Or thus , All thinges that have cause of beinge in time , and not from everlastinge , have limits , and boundes of beinge . Or if you woulde apply it to generation , thus , All things that have cause of being by generation of sinite Agents have limits and boundes of beinge . Yet none of these is to the purpose , save the first . And that first proposition supposethe the creation , which yet is not evident , but unto faithe . So then you see howe weake this proposition is ; Yet the reasons you bring for the proofe of it , are much woorse . Your first reason is this , because it hathe beginninge of beinge . Nowe if by limits of beinge , you meane limits of existence , such as is the beginninge of duration , then your proofe is merely identicall . But if you meane by limits of beinge , limits of essence , wherby a thing is sayde to be Ens sinitum , the consequence is true I confesse , but nothing more evident is the conclusion , by this reason , then it was before of it selfe . For that it hathe a cause efficient which producethe it , dothe as well argue a finite condition of the thing produced , then that it hathe a beginninge . Yet neyther dothe the havinge of an efficient cause sufficiently argue , that the effect produced is finite , unles the efficient cause be finite . For to say that a finite thinge coulde produce an effect infinite , is to maynteyne that a cause in workinge shoulde exceede the spheare of his activity . But there is no place for this exception , in case the efficient cause be infinite . And I have knowne some inferre herehence that the World is infinite ; Otherwise say they , there shoude be no effect of God suitable to the power of so infinite an Agent . And consider ; finite thinges are able to produce finite thinges , equall unto themselves , why then may not God being infinite produce something that is infinite ? It may be answeared , that the experience of producinge equalls to the producers themselves is true only in the way of generation . And so God allso in the way of eternall and incomprehensible generation producethe a Sonne equall to himselfe , yea , the same with himselfe as touching his nature . But this is grounded upon a mystery of faithe , which hathe no evidence unto reason naturall . For allthoughe by reason & meditation on Gods woorkes we may atteyne to the knowledge of God as touching the unity of his nature , yet can we not therby atteyne to the knowledge of God as touchinge the Trinity of persons . Adde unto this , that diverse have not only believed , but undertaken to proove allso , that God is able to produce that which is infinite in extension , eyther in quantitie continuall or discrete . And Hurtado de Mendosa , a Spanishe Iesuite , and a late Writer , is most eager in the mayntenance of this . So farre of are your propositions from caryinge evidence in their for heads . Yet you suppose an argument which is very inconsequent . For you suppose , that whatsoever hath cause of beinge hath allso a beginninge , of beinge , and that in time . But this is notably untrue unto us Christians . For the Sonne and Second person in the Trinitie hathe a cause of his beinge , to witt the Father . Likewise the H. Ghost , hathe not only a cause , but causes of his beinge , to witt bothe the Father and the Sonn , for he proceedethe from them bothe ; yet hathe he not such beginninge of beinge as you speake of . For bothe he and the Sonne are everlasting like unto the Father . Your second reason is woorst of all , as when you say : For omnis causa est principium , & omne causatum est principiatum . For in the meaning of this proposition causa and principium , are taken for voces synonymae , woordes of the same signification ; not signifying two thinges , the one wherof is consequent unto the other . And what sober Scholer would affirme , that omnis causa est principium , as principium signifiethe the beginninge of beinge , wheras indeede it is the cause of beginninge of beinge to its effect , rather then formally to be stiled the beginninge of beinge it selfe . That which followethe of the limits of thinges , more easily or more hardly discerned , accordinge as the cause is founde to be preexistent in time or no , is an assertion as wilde , as the similitude wherby you illustrate it ; and all nothing to the purpose , to proove , that whatsoever hathe cause of beinge , hathe allso limits of beinge , thoughe still you proceede ambiguously without distinction , eyther of beinge , or of the limits therof . For first , where the cause is not preexistent in time , as in things risinge by concomitance , or resultance , yet the effects are as easily seene to be limited , as when the cause is preexistent in time ; as for example ; the light of the Sunne , and the light of the candle which flowe from those bodies by naturall emanation , was as easily seene to be limited , the first time it was , as after the light is a long time hid from us , and afterward appeares agayne unto us . Secondly , what if the limits be not seene , what I say is that to the purpose ? Angells are invisible , yet we knowe , their natures are limited . Thirdly , what thinke you of the World , hathe it limits or no ? You thinke ( no doubt ) it hathe ; yet was not God the cause therof preex●stent in time , but only in eternitie . For before the World , no time had any existence . Agayne suppose the Wolrd had bene made from everlasting , which some Scholemen have helde to be possible ; in this case , God shoulde have no preexistence eyther as touching time actuall , or as touchinge time possible ; Yet I hope that limits of the World , even in that case had bene as discernable to Aristotle , as nowe they are to you . As for the similitude wherby you illustrate it , that rather sheweth howe in such cases when effects doe rise by way of concomitance or resultance , they are hardly distinguished from their causes then how their limits are hardly discernable . Yet what shoulde moove you thus to amplify , howe hard it is to discerne such effects , from their causes , I knowe not . For what hardnes , I pray , is there , in discerninge light to be different from the body of the Sunne that gives it , or from the body of a Candle , or of a Glowewoorme , or of some kinde of rotten wood , or from the scales of some fishes that cast light in the darke ? Yet is all this nothinge pertinent to the confirmation , or illustration of the last proposition propounded by you . Howe farre dependance upon a cause dothe inferre limits of beinge upon the thinge dependinge , I have allready spoken ; What meant you to distinguishe of the consideration of effects and causes , accordinge to the consideration of them eyther distinctly , or in grosse , unles it be to puzle the Reader as much as you confound your selfe , when eftsoones you manifest that you speake of them bothe as they have causes , which is to consider them only as effects . For that notion alone hathe reference to a cause . But whether this dothe inferre that they are limited , I have allready therupon delivered my minde . 3. Hence you proceede to the solution of newe problemes , and that as a mere naturalist . Why men in these dayes are not Gyants ; why Gyants in former times were but men . And the reason you give is , because the vigour of causes productive or conservative of vegetables , of man especially , from which he receavethe nutrition and augmentation , is lesse nowe then it hathe bene , at least before the flood . The latter of your two questions is wilde . For what doe we understand by Gyants , but men of a Gyantlike stature ? & is it a sober question to aske , howe it commethe to passe , that men of an huge stature are but men ? For suppose men were of never so vast a proportion of parts , as great as the Image that Nabucliodonosor sett up in the playne of Dura , or as great as the Colossus at Rhodes ; shoulde not men notwithstandinge be men still ? and neyther Angells nor beasts ; much lesse eyther inferior to the one or superior to the other . If the heavens were infinite as some conceave that an infinite body may be made by God , yet shoulde those heavens be heavens still , and a body still . Neyther dothe it followe , that therfore those Gyants were men still , because the matter of nutrition and augmentation was finite & limited . For thoughe they had bene turned into Woolves or other beastes , the matter of nutrition had bene limited still ; yet in such a case , they had ceassed to be men . As touchinge the stature of men so much lessened in these dayes in comparison unto former times ; I no way like the reason therof assigned by you . First because it caryethe no evidence with it , & you give no light unto it , but barely suppose the truthe of it . Secondly because you limit it , in comparison of the like causes before the flood ; As if there were no Anakims knowne since the flood . Of late yeares in the place where I dwell , hathe bene taken up the bone of a mans legge , broken in the digging of a well , the bare bone was measured to be two and twentie inches about , in the calfe , and the spurre about the heele was founde allso , & that of a very vast proportion . It seemes the whole body lyethe there . If King Iames were alive , and heard of it ; it is like enoughe that out of his curious and Scholasticall Spirite , wherby he was caryed to the investigation of strange things , he woulde give order that the body might be digged up , & the parts to be kept as monuments of the great proportion and stature of men in former times . As touching the stature of men in these dayes what dothe Capteyne Smith write by his owne experience of the Sasque Sahanocts , borderers upon Virginia on the Northe ; He professethe they seemed like Gyants to the Englishe ; One of their wero●nees that came aboord the Englishe , the calfe of his legge was 3. quartars of a yard about , and the rest of his limbes answearable to that proportion . Sure I am the siege of Troy was since the flood ; and Homer writinge of the stone that Aeneas tooke up to throwe at his enimies calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And he was litle acquainted with Noahs flood , that sayde Terra malos homines nunc educat atque pusillos . Thirdly in these dayes some are very lowe , some very tall of stature in comparison ; yet the vigour of causes nutritive and augmentative is the same to each . So in all likelihood both before the flood and after , such difference was founde . The Spyes sent by Iosuah to take a viewe of the land of Canaan , having seene the Sonnes of Anak , seemed in their owne sight but as grassehoppers in comparison unto them . Yet the vigour of foode and nourishment was the same to both . Farre better reasons might be alleaged , if I mistake not , of this difference ; and withall I see no reason to the contrary , but that men might be of a great stature in these dayes , as in former times , and that by course of nature ; if it pleased God to have it so . But I have no edge to enter upon this discourse , it is unseasonable , and I desire rather to deale with you in matter of Divinitie , and especially to encounter you in your Arminian Tenets . The question followinge , why vegetables of greatest vigour , doe not ingrosse the properties of others lesse vigorous , is a senseles question . For whether you understande it of vegetables in the same kinde , or of a diverse kinde , it is ridiculous . As for example . Woulde any sober man enquire after the cause , why that vegetable which is of the greatest heate , hathe not the propertie of such a vegetable , that is of lesse heate ? Or why that which is vigourous in heate , hathe not the propertie of that which is vigorous in colde , or in any other disparate qualitie ? Nay why shoulde any man expect a reason why different kindes of thinges have different qualities ? Is it not satisfaction sufficient to consider , that they are different kindes of things , and therfore no merveyle if they have different properties ? The cause herof derived from the vigour of that which propagates is very unsound ; For that which propagates , and that which is propagated is of the same kinde , and consequently of the same propertie . And the question proceedes equally as well of the one as of the other . If you shoulde aske how it comes to passe , that man is not so intelligent a creature as an Angell ; it were very absurde to say the reason is , because the Father of a man was not so intelligent as an Angell , and therfore he coulde not propagate a man as intelligent as an Angell ; least so he shoulde propagate a more intelligent creature then himselfe . I say this manner of answeare woulde give little satisfaction . For the question was made of man , not of this man in particular , but of mankind , which comprehendes the Father as wel as the Sonne . And agayne , the Sonne may be more intelligent then the Father , though not after the same manner intelligent as the Angells are . The followinge question is as litle worthe the proposinge as the former . For what hostilitie is to be feared betweene the ayre and the water ? But you make choyse to instance in the hostilitie betweene the earthe and the water , as a matter of dangerous consequence . You demaunde the reason why the restles or raging water swallowes not up the dull earth . I had thought the earthe had bene fitter to swallowe up water , then water to swallowe up earthe . For suppose the Sea shoulde overflowe the Land , shoulde it therby be sayde to swallowe it up ? Then belike the bottome of the Sea is swallowed up by the Sea. And by the same reason , the Element of the Ayre swalloweth up both Sea and Land , because it covereth them ; and the Element of fire in the same sense , swalloweth up the Element of the ayre . And the heavens swallowe up all the Elements , for as much as they doe encompasse them . Every Naturalist conceaves , that it is not out of any hostilitie , that the Element of water is disposed to cover the earth , but out of inclination naturall , to be above the earthe , beinge not so heavy a body , as the massie substance of the earth is ; And we knowe it is withdrawne into certeyne valleys by his power who jussit subsidere valles , as the Poet acknowledgethe , who was but a mere naturalist , & that in commoda● habitationem animatium , that the earthe might become a convenient habitation for such creatures , in whose nostrills is the breathe of life ; of whome the cheife is man , made after the likenes and image of his maker , and made Lord over his visible creatures . The last question is worst of all , and all nothinge to the purpose , but mere extravagants . What sober man would demaund a cause , why the heavens doe not dispossesse the elements of their place ? might you not as wel demaunde , why the fire dothe not dispossesse the ayre , and then why it dothe not dispossesse the water ? & lastly why it dothe not dispossesse the earthe of her seate ? which is as much as to say , why is not the heaven where the eartheis , and the earthe where the havens are ? wheras every man knowes , that the more spacious place , is fitter for the more spacious bodies ; and the higher places more agreable to lighter bodies , like as the lowest place is most fitt for the body of the earthe . To say that the nature of the heavens , hathe not so much as libertie of egresse into neighbour elements , is as if you shoulde say , that light thinges have not so much as libertie of mooving downewards , nor have heavy thinges libertie of moovinge upwardes . Yet there are cases extraordinary , when a certeyne universall nature mooves them contrarily to their speciall inclinations , for mayntenance of the integritie of the whole , and for avoydance of all vacuity . I see no reason for that other assertion of yours , that nature cannot sett boundes to bodies naturall , but rather is limited in them . What thinke you of the soules of men , doe not these as other soules prescribe limits unto the matter ? Materia prima was accoumpted in our Vniversitie , to have dimensiones in determinatas , and that it receaved the determination therof from formes , but by the operation of Agents , in their severall generations . I confesse nature it selfe is but the effect and instrument of God , who is the God of nature as well as of grace . But yet whether every thinge that hathe boundes of nature , as the World hathe , dothe herby evidence and inferre the creation therof , is such a question , wherin Aristotle and his followers did peremtorily maynteyne the negative ; and the Scripture it selfe do the impute unto faithe , our acknowledgement of the Creation . 4. Nowe we come to the scanninge of your second Principle , Whatsoever hathe no cause of beinge , can have no limits or boundes of beinge . This in part hathe evidence of truthe thus , Whatsoever hathe no efficient cause of beinge , the same hathe no beginninge of beinge . But if it proceede of limits of essence , or of qualitie , or of quantitie , it requires helpe of reason to make it good . For as many as denyed the World to have a beginninge , denyed as it seemes , that it had any cause of beinge ; and thought the beinge therof to be by necessitie of nature . Yet did they maynteyne that the World had limits of quantitie , and qualitie . For they maynteyned that Infinitum magnitudine was absolutely impossible , as Aristotle by name . By your distinction followinge , of diverse wayes wherby beinge may be limited , you make no mention of limitation by havinge a beginninge therof ; which yet hathe bene the cheife , if not only limit , which hitherto you have mentioned . Agayne , why shoulde you make but two wayes , confoundinge the limits of quantitie , with the limits of intensive perfection in every several kinde . It were too much in my judgement to confound limits of quantitie , with limits of qualitie , which yet are both accidentall . But most unreasonable it seemes to confound eyther of these with intensive perfection of every severall kinde . But howe will you accommodate the members of this distinction to the former proposition ? Allmightie God hathe no cause of beinge ; therfore he hathe no limits of beinge . Nowe , I pray , apply this to the members of your distinction concerninge the kinde of limits of beinge . Is he without limits in number ? why then belike he is numberles . Yet indeede he is but one and can be but one in nature , and in persons can be but three , & must needes be three . Is he without limits in quantitio , and so infinite therin ? But in very truthe he hathe no quantitie at all . Is he without limits in qualities , not materiall ( for such are not incident to him ) but spirituall , & so infinite therin ▪ Are there no boundes of the degrees of his goodnes : why but consider , in God there are no degrees , no qualities at all . As touching perfections created therof indeede , we have severall kindes , but none such are to be found in God. Only because God is able to produce them , therfore they are sayde to be eminently in God , thoughe not formally . But the like you may say as well of any materiall attribute , as of spirituall . For God can produce all alike . Therfore all are eminently alike in God. Of thinges visible the most perfect , you say , are but perfect in some one kinde . It is true of invisible creatures as well as of visible ; but this kinde is to be understood of a kinde created . But you may not say , that God is perfect in all such kindes , but rather in none of them . For that were to be perfect in imperfections . Gods perfection transcendes all created kindes , and he is the Author of them , producinge them out of nothing . They that maynteyne the World to have bene eternall , maynteyne it to have bene so , by necessitie of nature . And all such would peremtorily deny , that it was possible for the World not to have bene ; and therfore in this discourse of yours it would have becommed you rather to proove the contrary , then to suppose it . Howe the Heaven of Heavens shoulde be accoumpted immortall I knowe not , seing they are not capable of life . And seing deathe properly is a dissolution of body and soule , immortalitie must consist proportionably in an indissoluble conjunction of the body and the soule , which is not incident to Angells ( much lesse to Heavens ) which have neyther bodies nor soules wherof to consist . Neyther dothe Seneca , in the place by you alleaged , speake of Angells , in my judgment , but rather of the Species of thinges generable ; particulars , thoughe subject to corruption , beinge inabled for generation , and therby for perpetuation of their kindes , and consequently for the mayntenance of the World , and that for ever . It is well knowne that the Platonickes , thoughe they maynteyned the World to have a beginninge , yet denyed the matter wherof the World was made , to have had any beginninge . Of the same opinion were the Stoicks . Their common voyce was , De nihilo nihil , in nihilu● nil posse reverti , & accordingly they might well conceave , that God might be hindered in his operation , by reason of the stubbornes and churlishnes of the matter ; & so the censure of Muretus upon such Philosophers , I conceave to be just . Yet by your leave , I doe not thinke , that any creature , capable of immortalitie , in what sense soever applyable to Angells as well as unto men , can be made immortall by nature . Yet I doubt not , but God can make creatures in such sort immortall by nature , as that no second cause can make them ceasse to be . For it is apparant , that God hathe many such , as namely the Angels and soules of men . Yet still their natures are annihilable , in respect of the power of God. Neyther can I believe , that to be immortall in Senecaes language , was to be without beginninge . For I doe not finde , but that the Stoicks together with Plato , conceaved that the World had a beginninge . But in this respect he calleth them eternall , ( I shoulde thinke ) because the World , together with the kindes of thinges therin conteyned , subject to corruption and generation in particulars , should have no ende , and that by the Providence of God. We believe that nothinge is absolutely necessary , but God. But Aristotle believed the World allso to be everlasting without beginninge , & of absolute necessitie . For that the World shoulde be created originally out of nothinge , all Philosophers helde impossible , and that the matter shoulde be everlastinge , and of absolute necessity , wherof the World was to be made , that seemed impossible unto Aristotle , and that upon good reason . The creation therfore is to be justified against Philosophers by sound argument , and not avouched only by bare contestation . That which followethe , we Christians are apt enoughe to believe , but you take upon you to convict Philosophers of the truthe of them by evident reason ; this I say you undertake , but proove not . You say , that the most strong and perspicuous way of inferringe the existence of God , is by this , that all thinges are originally derived from him , and made by him . And indeede , let it be prooved , that the World had a beginninge of beinge , and it will be manifest therby , that there is a God , to witt , the Maker of the World. But you have not yet prooved against Philosophers that the creation of the World is to be acknowledged . Nay this kind of argument ( which I acknowledge to be the most pregnant and illustrious ) you put of till another time , and to another discourse of yours , and yet all that you have to say dothe but harpe upon this , though herein you doe but fumble , and proove nothinge , supposing belike , that feeding us with expectation of some perfourmance of yours , this way herafter , we shoulde be the more willingly drawne to beare with the imperfection of your discourse here . Yet had it bene farre better for your credite in my judgement , to have wholy passed it over according to your project mentioned at the first , then thus slightly to dispatche it . 5. But you have not yet dispatched it as it seemes . Nowe you beginne to dispute the creation of the World ; but your phrase in expressinge it , is very incongruous , as when you suppose Philosophers to maynteyne , that the roote of incorruption in the heavens , can brooke no limits of duration , but must be imagined without ende or beginninge . Now Philosophers maynteyned ( and they only were the Peripatetickes . For Aristotle ingenuously acknowledgethe in his bookes de Caelo , that all that went before him , supposed the heavens to have had a beginninge ) that the Heavens were without beginninge and without ende , not that the roote of incorruption in the Heavens ( as you speake ) was without beginninge and without ende . For of any such roote of their incorruption he disputethe not ; and I verily thinke , that herin , affecting to phrasifie , you speake you knowe not what . Now this he maynteyned , in opposition unto those , who feyned the World to have had a beginninge ex praejacente materia ; which matter had no beginninge . And Aristotle concurringe withall that went before him in this , that nothing coulde be produced out of nothinge , and opposing them in the point of matter praejacent , drewe up his Tenet to this pitche , that the World had no beginninge . As if he had disputed thus ; If the World had a beginninge , it must have its beginninge eyther ex aeterna materia praejacente , or no. But not ex aeterna materia praejacente , as he laboured to proove , therfore if it had a beginninge , it must be of nothinge ; Now all granted that ex nihilo nihil sit ; whence it followed that it coulde have no beginninge at all . And truly , I am of opinion , that his Tenet was more sounde then his opposites ; and that with better reason it may be maynteyned that the World had no beginninge , then that the matter or Chaos rudis indigestaque moles , wherof the World was made , had no beginninge . Now that Principle wherin they all agreed , nothinge can be made of nothinge , they thought to be evident of it selfe , and such as needed no proofe . Yet Averroes in his commentaryes upon the bookes of Aristotles Metaphysickes , gives a reason of it , disputing thus . If the World were made , and that of nothing , then it was possible to be made before it was made ; which we willingly grant . Now saythe he I demaunde , in what subject this possibilitie was ? And withall telleth us that Ioannes Grammaticus made this answere , that it was in Agente , which Averroes takes up in scorne , but confutes it not . Now Grammaticus his answeare rightly understood is fayre and full ; not meaninge that any possibilitie or power passive was in God ; but that there was an active power in God so allmighty as inabled him to make a World out of nothinge , & consequently was foundation sufficient to denominate the World possible to be , before it was ; not by any physicall possibilitie , which allwayes requires a subject really existent , to support it ; but only Logicall , which is nothinge els but negatio repugnantia , which is appliable to non ens . For that which is not , may be denominated possible to be , in case there be an active power existent sufficient to produce it . But to proceede ; against the opinion of Philosophers you dispute thus , If the Heavens can brooke no limits of your duration , such as are beginninge and ende , why shoulde it brooke limits of extension ? as it dothe . For the heaven is supposed by them to be finite in extension . For answeare wherunto I say the reason is manifest . For an infinite magnitude actuall is impossible , and admits manifest contradiction as Aristotle hathe disputed the point at large . But to be without a beginninge of duration , they conceaved to be nothing impossible . Nay rather to the contrary , to have a beginninge out of nothinge , all of them conceaved that to be a thing utterly impossible . And albeit in other cases they helde motion , magnitude , and time to holde exact proportion , yet those cases were nothing to this purpose . And wheras you say duration is a kinde of extension ; implyinge therby , that extension is the Genus to magnitude and duration , as unto two species comprehended by it , I take this to be untrue . I judge rather , there is no univocall notion common to duration , and magnitude ; thoughe this be litle materiall . But if you can shewe that it implyethe as great contradiction that the World shoulde be everlastinge , as that it shoulde be infinite in magnitude , then you should speake home indeede to the purpose . And I professe I make no doubt but the demonstration of the one may be as evident , as of the other : but that is a taske , which you have not hitherto perfourmed . And whosoever undertakes it , is like to finde opposites enoughe . For there want not Schoolemen , that maynteyne the possibilitie of bothe , namely bothe of the everlastingnes therof in duration without beginninge ; and of the infinity therof in extension . And one thoughe no Schooleman , hathe adventured to proove that the World is actually infinite , sayinge that otherwise , there were no effect suitable enoughe , to so infinite a cause and agent as God is : Yet I feare not any of these colours , but am persuaded that each is impossible , and that the impossibilitie of eache may be demonstrated , and the reasons to the contrary evidently refuted . But you hitherto have rather begged what you undertooke to proove , then prooved it . Yet you proceede , sayinge thinges caused are allwayes limited . But you shoulde have prooved , that thinges of limited essence are allwayes caused , and have a beginninge of their duration . So that this your proposition is nothing to the purpose , were it true . But neyther is this proposition allwayes true , as hathe bene shewed in the example of the persons in the Trinitie . And yet on this point , which is neyther universally true , nor at all to any purpose , you insist liberally in your followinge discourse . You should proove , that whatsoever hath limits of extension , the same allso hath beginninge of duration : which yet I deny not to be a truthe , and demonstrable , but of the demonstration herof , your discourse hathe fayled hitherunto . When you argue thus , It is as possible to put a newe fashion upon nothing ; as for any thing that is , to take limits , or set forme of being from nothinge . You corrupt the opinion of your opposites and not refure it . For they that maynteyne the World had no beginninge , doe allso maynteyne , that it tooke no beginninge of the limits therof : And as they doe not say , the World tooke his beginninge from nothinge ; so neyther doe they say , that the World tooke the beginninge of his limits , or tooke his limits or forme from nothinge . Nowe you , by this forme of your dispute , doe instruct Atheists howe to discourse against the creation of the World , thus ; If God made the World out of nothing , then he put a newe fashion upon nothinge : But it is impossible that any newe fashion shoulde be put upon nothinge ; therfore it is impossible that God shoulde make the World out of nothinge . Nowe in this Syllogisme the minor is most true . For not any thinge can consist of nothing as the matter and of a fashion , as the forme therof . But the consequence of the major , is most untrue . For when we say that God made the World out of nothinge , our meaninge is not that nothing was the matter wherof the World was made , but only that it was the terminus a quo , not materia ex qua . As much as to say God made the World , wheras nothing went before , neyther had God any matter wheron to woorke when he made the World. And Philosophers affirminge that the World had no beginninge , doe therwithall deny that the World tooke eyther being or limits from any thinge . You turne their negative into an affirmative , so to corrupt their opinion , in steade of confutinge it . They thought , it needed not any thinge to give it beinge or bounds of beinge , least they shoulde be driven to affirme that somethinge coulde be made out of nothinge : wheras they had rather maynteyne ; that the world ever had existence by necessitie of nature . Neyther did they maynteyne , that the world tooke limits or beinge from it selfe any more then from any other , which you devise and impute unto them , in steade of convictinge their Tenet of errour , by force of argument , in the way of naturall reason which you undertake . And therfore havinge so weakely disprooved the everlastingnes of things limited , you doe therby betray the weakenes of your proofe of Gods illimited condition from the everlastingnes therof . 6. And yet as if you had confounded all the Philosophers that ever lived , in the point of creation , you proceede magnificently to suppose , that the conceyte of beinge without limits is essentially included in the conceyte of beinge without cause precedent , which if it were true , then were it a truthe per se notae , and consequently the creation of the world evident of it selfe even to common reason , seinge it is supposed to have limits . And agayne your discourse is so fashioned , as if Philosophers maynteyned that the world tooke beginninge of it selfe , which is untrue and indeede a thinge evidently impossible , namely that any thinge shoulde take beginninge of it selfe . And indeede if a thinge coulde give beinge to it selfe , it might give what it lusted to it selfe , if so be it had a lust , which the Elements and Heavens have not : Yet those Aristotle maynteyned to have bene from everlastinge , not that they gave beginninge to themselves , but that they tooke no beginninge from any thinge . The reason wherof was , because they coulde not conceave , howe any thinge coulde be made out of nothinge , a thing contrary to all naturall experience : upon which kinde of ground your selfe but erst builded your discourse , when you sayde , thinges caused , as induction manifestethe ; are allwayes limited and moulded in their proper causes . Yet notwithstandinge upon this fiction , of a thing able to give beinge to it selfe , you dilate at large . I grant , that upon this fiction nothinge coulde restrayne it from takinge all bodily perfection possible to it selfe , in case it had power to give beinge to it selfe . But never any Philosopher maynteyned , that it had power to give beinge to it selfe . For they that maynteyned a Chaos precedinge the production of the world , maynteyned that out of this Chaos , God produced all thinges , and not that the Chaos or ought els gave being to itselfe . And Aristotle that denyed such an eternall Chaos , & maynteyned the world had no beginninge , was farre from maynteyninge that the world gave beinge to it selfe . Secondly I answeare , that thoughe it shoulde thus receave all bodily perfection possible , yet this shoulde not be infinite , and without limits as you woulde have your Reader to suspect without proofe , and indeede unles this be imagined , t is nothing no the purpose . The reason why in this case , it shoulde not be infinite , is this ; because all bodily perfection possible is but finite , as they conceaved , and therin conceaved nothing amisse . So of quantitie or qualitie , the impossibilitie of eyther to be without measure in bodies , whose perfection is only finite , is a sufficient hinderance from takinge eyther quantity or qualitie without measure . In like sort , let Vacuitie ( as you speake ) be left free to give it selfe full and perfect act ; let it take all possible perfection , yet since all possible perfection of bodies , is supposed to be only finite , it will not followe that the perfection taken shall be without limits : which yet you must proove , otherwise your discourse is of no force to proove , that whatsoever hathe n● cause of bringe distinct from itselfe , is without limits . Allthoughe the Philosophers that maynteyned the world or matter therof preexistent to be without beginninge , driven herunto , because they conceaved not how it was possible , that any thinge shoulde be made out of nothinge ; yet did they never maynteyne that the one or the other gave being to it selfe . Yet this fiction you pinne upon their sleeve , to supply the weaknes of your discourse . Much lesse coulde it enter into any sober mans conceyte , that they gave power to a Vacuitie , to give it selfe ful and perfect act , seinge Vacuitie is starke nothinge ; which the Chaos was not , but a materiall thinge , thoughe merely passive and nothinge active . But as for vacuitie that is neyther active , nor passive , as being starke nothinge . And yet to this you adde a further solecisme in this your fiction ; as when you suppose this vacuitie to have power to assume eyther bodily substances or spirituall ; which the Chaos had not , no not so much as in capacitie , being wholy materiall , wheras spirituall substances are immateriall . And yet , I confesse as you give unto that which is nothinge power to assume which it list , eyther bodily or spirituall substances ; it may well be sayde that nothing hathe power indifferently to assume eyther or both of them . This I propose by way of an universall negative , not by way of a particular affirmative as you doe , making the terme nothing , to be the subject in your propositions , and not an universall signe only . Yet all thus assumed ( as you speake ) shoulde be but finite ; because all possible perfection besides the nature of God it selfe , is but finite . Therfore I say it shoulde be but finite , if any thinge at all ; which caution I doe put in , because upon due accoumpt , it will be founde , that the summe of all this , in a good sense , will proove to be no more , then just nothinge . For suppose , nothing dothe assume bodily substances ; agayne suppose , nothinge dothe assume spirituall substances ; put this together , and adde nothing to nothing , and see whether the totall will proove to be any jot more , then just nothing . You proceede further , and tell us that while we imagine it without cause of existence or beginninge , no reason imaginable coulde confine it , to any set place of residence or extension , why rather in the center , then circumference , or eyther rather then bothe . In this you seeme to have reference to that which immediately went before , and that was a vacuitie . And in very truthe upon this supposition , where nowe the center is , nothing was ; where nowe the circumference is , nothing was ; and in all the bodies betweene , nothinge was . For you suppose a vacuitie of all , and nothing to be , where now there is some thinge . Yet this nothing by your leave , must be confined in reference to the places , where bodies were before or after . And the places where bodies were before , being the same , by your supposition , with the places which nowe are , must needes be finite . For undoubtedly , the space of this whole world , betweene the center and circumference , yea & including bothe , is but finite . But foortwith you relapse to the former iniquitie of your supposition ; and in steede of havinge a being without beginninge , which was indeede the opinion of some great Philosophers , concerninge the world , or concerning preexistent matter , wherof the world was made , driven herunto upon supposition , ( as of a thinge impossible ) that nothinge coulde be made out of nothinge ; wherin all agreed , thoughe otherwise of different opinions , nor different only but contrariant allso : I say , from this true state of their opinion , you relapse , to the worlds taking of beginninge to it selfe ; which is rather to maynteyne that it had a beginninge ( thoughe of it selfe ) then that it had none at all ; yet this alone was affirmed by them , and not the other . Of which other , namely of takinge beginning to it selfe , imagination only ( you say ) is the true cause . And therin you say true , but this cause is to be understood of your imagination , not theirs : For they imagined no such taking of beginning to it selfe , eyther in the world it selfe , or in the preexistent matter therof . Yet upon this you founde a newe imagination , of extendinge ( forsoothe ) its existence bothe wayes , and drawing a circular duration to the instant , where it beginnes ; to witt where it beginnes in your imagination not in theirs ; for they imagined no such thing . And indeede , he that imaginethe white to be blacke , I see no reason why he may not proceede further and imagine black to be white , and adde unto this a third , to witt , that white is neyther white nor blacke , and blacke is neyther blacke nor white . Of circular motions I have read ; but of circular durations I have neyther read nor heard till nowe ; well , let us understande it of duration in circular motions . But if you please , imagine time to be circular like the motions of your orbes , and in course of time to returne at lengthe to the beginninge of it . For what els to make of the instant where it beginnes , I knowe not . It seemes by this discourse , that you have seene the gigge , and if your braynes have not runne round , I assure you mine have all most in followinge you . At lengthe you come to a more sober supposition and expression ; as when you relate their opinion thus , that the world hathe a true present beinge without any cause precedent . This I confesse is suitable to their opinion whome you impugne ; who were driven herunto ( as I sayde ) because they coulde not comprehende , howe any thinge coulde be made of nothinge . But when you adde , without a superior guide to appoynt it a set course , you something swerve from the right . All maynteyned the world coulde not be made out of nothinge . But all of them did not deny that it had a guide to direct it . The Platonickes and Stoicks acknowledged a divine understandinge to have made the world , but out of a prejacent matter , which they conceaved to be eternall , and to acknowledge no maker . Nowe as they acknowledged a maker , so they acknowledged a Governour , thoughe sometimes hindered in his course , by the stubbornes of the refractary matter , which acknowledged no maker . Aristotle maynteynes allso a first moover , therfore he acknowledged a guide allso . But wheras he acknowledged him to be a necessary Agent ( as I conceave ) it was in effect as much , as if he had acknowledged , no Governour . But all agreed that the duration eyther of the world , or of the prejacent matter was everlasting for the time past , and that the world shoulde be everlasting for the time to come . To this Plato yeilded . And so conteyned all duration imaginable bothe wayes ; namely both for the time past , and for the time to come ; but with this difference , that for the time past it was actually infinite ; only the duration for the time to come not actuall , but in such sort infinite , as it shoulde never have an ende . Now this consideration openeth a fayre way to a discovery of the impossibilitie of this conceyte of theirs concerninge the eternitie of the world , or the eternitie of time , and that by very evident reason ; ( thoughe I deny not but men have and may sett their witts on woorke in quashinge the evidence therof ; in their zeale I thinke to defend the honour of Aristotle . ) For if the world were everlastinge ? Paulus Venetus , thoughe zealous to defend the possibilitie herof , yet acknowledgethe it woulde followe , that the part is equall to the whole , nay greater then the whole ; and that in so evident a manner , that he hathe no other way to answere it , then by professinge that this maxime , Totum est majus sua parte , is of force only in materia finita , not in materia infinita ; which in effect is as much as to say ; The world may be everlasting I will maynteyne it , but I forbid any man to dispute against it . For I purpose to deny all maximes that are made use of , in disputing against it ; and will be bolde to say that they all have force only in materia finita , and not in materia infinita . And because seing I have excepted against weake courses of argumentation , in defense of the creation ; it may be expected I shoulde substitute stronger arguments in the place of them . I will not spare to addresse my selfe herunto so farre as out of the old store of my Philosophy I have in readines . And yet if thinges be considered aright , there is no necessitie of any such course . For certenly we have no neede of it for the fortification of our faithe , that being built only upon the word of God ; and according to that old sayinge : Fides non habet meritum quoties humana ratio praebet experimentum . And as for Atheists , may we not justly say of them , as Abraham saythe of the rich Gluttous bretheren . If they believe not Moses and the Prophets , neyther will they believe thoughē a man shoulde rise from the dead . Especially consideringe that the Scriptures suppose ( in my judgement ) the creation to be acknowledged by generall instinct , actualed by consideration of the course of the world ; as where it is sayde , The Heavens declare the glory of God , and the Firmament sheweth his handy woorke , Day unto day uttereth the same , and night unto night teachethe knowledge . There is no speach or language , where their voyce is not heard . And as is the voyce of the Prophets in the old Testament , such is the voyce of the Apostles in the newe . The invisible thinges of God , that is his eternall power and Godhead , is seene from the creation of the World , being considered in his workes , so that they are without excuse . And Paul preachinge before the Athenians , in an Vniversitie much addicted to Aristotles Philosophy , yet is bolde to suppose this , as a thinge without his preachinge receaved amongst them , God that made the World , and all thinges that are therin , seing that he is Lord of Heaven and Earthe , dwellethe not in Temples made with handes . Neyther is woorshipped with mens handes , as thoughe be needed any thing , seinge he giveth to all life and breathe & all thinges . And hathe made of one blood all mankinde , to dwell on all the face of the Earth , and hathe assigned the seasons , which were ordeyned before , by the boundes of their habitation . And the being of the World from everlasting , thoughe by creation , doth apparantly limit the power of God thus farre , that he coulde not then have made it sooner . And if God coulde make the creature like unto himselfe in everlastingnes , why not in any thing els , seinge the Apostle , speaking of the Godhead as evidenced by his workes , noteth it to consist in his eternall power . But come we to that manner of demonstration which is expected , leaving such arguments as Mornay prosecutethe , as namely the novell invention of all Arts and Sciences , as appeares by History , and the like , evidencinge that the World had a beginninge : It is well knowne that the most generall opinion is ( even of Aristotle himselfe ) that an infinite magnitude or a number actually infinite , is a thing utterly impossible as that which implyethe manifest contradiction . Now let those arguments be well observed , and considered , whether the most pregnant amongst them , may not with as great evidence be accommodated against the everlastingnes of the World , to proove it to be a thing impossible . As for example . One of the most forcible arguments that I have founde to proove the impossibilitie of an infinite magnitude is this . If a magnitude were actually infinite , then it shoulde consist of an infinite number of yards or ells ; for if it consisted but of a finite number of them , the whole coulde be but finite . Nowe it is manifest that such an infinite magnitude can consist but of an infinite number of inches . And herehence it followethe , that the number of inches , and the number of yardes or ells in such a magnitude are equall ; & herehence it followeth that an inch in this case should be equall to a yarde or ●ll ; which is impossible , and consequently as impossible it is that there shoulde be any magnitude infinite . In like sort , if the World were everlasting , then the dayes past shoulde be infinite , & not so only but the yeares past shoulde be infinite ; and so the number of dayes and number of yeares past , shoulde be equall , and consequently a day shoulde be equall to a yeare ; For if twenty dayes were equall to twentie yeares , then certeynly one day shoulde be equall to one yeare . For fi ab aequalibus aequalia demas quae remanent erunt aequalia . Now it is impossible that a day shoulde be equall to a yeare , & consequently it is impossible that the World shoulde be everlasting without beginninge . Perhaps some may say that the same reason might proove as well that it is a thing impossible the World shoulde be without ende . But this is untrue , thoughe at first sight men are apt to be deceaved with a shewe of paritie , where indeade there is no paritie . For thoughe we shall continue as the Angells allready doe without ende , yet herehence it shall never come to passe , that it can be verified of such that they have continued an infinite space of time ; but still the space is finite , thoughe with addition of continuance longer & longer in infinitum . But if the World were without beginning , then an infinite space of time were actually past allready , which implyeth manifest contradiction as before hathe bene shewed . Now consider the answere to the former argument , & whether it be of any force . The only : course to weaken it is to maynteyne , that datur infinitum , infinito insinitius . One infinite may be greater then another , to witt an infinite number of yeares past , greater then an infinite number of dayes past . This at first sight seemes to be a madde kinde of answere . For hence it followeth that one infinite can not be admitted , but that therwithall you must admitt an numberles number of infinites . As for example ; If there were past an infinite number of yeares , then seinge every yeare conteynes 365. dayes , you must acknowledge that this infinite space of yeares consists of 365. parts , each wherof is infinite . And wheras if the World were eternall , & the space of time past , infinite , then the millions of yeares past were infinite allso ; whence we inferre that the space of millions of yeares past being infinite consists of tenne hundred thousand parts , each wherof is infinite , and each infinite part consists of 365. parts , each wherof is infinite allso . And this is the very argument that Aristotle useth in his Metaphysickes to proove that there cannot be an infinite magnitude ; for then it shoulde consist ex infinitis , now indeede this they doe grant that streyne their witts to maynteyne the possibilitie of infinitie in magnitude as namely Hurtando de Mendosa in his disputations ; as being necessarily driven herunto . And the like course they must needes take that maynteyne the possibilitie of infinitie in time past . But as for the possibilitie of it in time to come , that is alltogether of another nature , as before I have shewed . Nowe I will clearly overthrowe this answere and proove evidently that an infinite number of yeares is not greater then an infinite number of dayes ; and I proove it thus . If upon the position of an infinite number of dayes , there follweth hoc ipso , the position of an infinite number of yeares , then an infinite number of yeares is not greater then an infinite number of dayes . All experience justifieth this . For if upon the position of a quart of measure , followeth the position of two pints , then it is manifest that two pints is not greater then a quart , and so give instance in what you will , it never fayles . Now to the major proposed I adde my minor thus ; But upon the position of an infinite number of dayes , hoc ipso there followeth the position of an infinite number of yeares ; And therfore an infinite number of yeares is not greater then an infinite number of dayes . The minor I proove thus ; Vpon the position of an infinite number of dayes there shall followe a position of a number of yeares not finite , therfore infinite . Not finite ; For if the number of yeares arisinge from the presupposed number of dayes were but finite , then the dayes wherof this number of yeares consists shoulde be but finite ; For the dayes shoulde be but 365. times more then the yeares . And a finite number multiplyed by a finite number , can bring foorthe but a finite number . But we have supposed , & the Tenet touching the possibilitie of the Worlds everlastingnes dothe suppose the dayes past , to be possibly infinite . Which yet by this one argument we have demonstrated to be impossible . Consider one argument more . Paulus Venetus maynteynes it is a thing possible that the time past of the World shoulde be infinite ; yet to exercise his witt , he disputes against it in this manner in effect . If the time past were infinite , as we all confesse , the time to come may be infinite , then the part shall be greater then the whole , as for example , the time from yesterday upwards shall be greater then the time from this day upwards ; which he prooveth thus . The time from yesterday upwards , is equall to the time from yesterday downewards . ( This is supposed for as much as all confesse it to be possible that time shoulde be without ende . ) But the time from yesterday downewards is greater then the time from this day upwards ; therfore the time from yesterday upwards , is greater then the time from this day upwards . The minor he proovethe thus . The time from yesterday downewards , is greater then the time from this day downewards . But the time from this day upwards is equall to the time from this day downewards ; therfore the time from yesterday downewards is greater then the time from this day upwards ; & consequently the time from yesterday upwards ( being equall to the time from yesterday downeward ) is greater then the time from this day upwardes ; which is as much as to say , that the part is greater then the whole . These inferences depende upon this maxime most evident , that which is equall to a greater , is allso greater . Nowe marke how Paulus Venetus answeareth this argument , which is of his owne devisinge ; & his answeare is this ; This maxime the whole is greater then his part , hath place only in matter finite , not in matter infinite . A most absurde answere ; for it is in effect to forbid all disputation against him . For we cannot dispute without groundes to insist upon . And no more evident groundes can be devised , then such as conteyne the rules of contradiction . Yet I will make it manifest , that this maxime must have place in all matter , whether finite of infinite . To maynteyne that the whole is not greater then the part in some case is to maynteyne that bothe parts of contradiction are true in some case . But bothe parts of contradiction cannot be true in any case ; neyther in matter finite nor in matter infinite ; Therfore in no case can it be truly maynteyned that the whole is not greater then the part . The minor I proove thus ; there cannot be greater difference betweene matter sinite and matter infinite , then betweene ens & non ens . But both parts of contradiction cannot be true eyther about ens or non ens ; ( like as one part must be true de omni ente & non ente ) ; therfore neyther can they be true in any matter whether finite or infinite . Agayne if this which he saythe were granted , then there coulde be no disputation as touching the nature of God , seinge he is infinite . And if we take away the rules of contradiction , we take away all disputation . Nowe I proceede in scanning that which followeth in your discourse . 7. I have hitherto followed you in the course of your owne suppositions , and shewed how farre short you fall of provinge what you intended , allthoughe your fictions have bene wonderous wilde . We commonly say , Uno data absurdo , mille sequuntur , we doe not say infinite . Yet I see no reason to the contrary , but that from these thousand absurdities , others may followe , and that in infinitum . Thoughe fewer followe it suffizethe us , if your collections be of the number of them . By the way , let me tell you , your marginall quotation stands in no congruity with the text . Then you compare impossibilities , and tell us , that for a mere logicall possibility , to take beginninge of actuall beinge from it selfe is as impossible , as for that which is thus supposed to take beginninge , to be restreyned to any determinate kind or part of beinge ; Implyinge that the opinion of Philosophers , which you oppose did maynteyne , that a mere Logicall possibilitie did take beginninge of beinge from it selfe ; wheras indeede there is no such matter . Never any Philosopher was founde to doate in such manner as you fashion the nobler sort of them . This is a mere fiction of your owne brayne . For first whether they maynteyned the World to take beginninge of it selfe , as you seeme to fancy they did , or the praejacent matter , wherof it was made to take beginninge of it selfe ; yet herby they did not maynteyne that a mere Logicall possibilitie , did take beginninge of actuall beinge unto it selfe . For they were never founde to maynteyne that the World was a mere Logicall possibilitie , or that the matter praejacent wherof it was made , was a mere Logicall possibilitie . Secondly they never avouched , that eyther the World , or matter praejacent wherof it was made , did take beginning of being to it selfe , as you impute unto them , without all modestie , only endeavouring to supply the weakenes of your argument , and give some colour of strengthe to your discourse , by the corruption of other mens opinion . But Aristotles opinion was , that the World was without beginninge ; and the former Philosophers opinion was , that the matter wherof the World was made , was without beginninge : and the reason of bothe was this , because they conceaved not how it was possible , that any thinge coulde be made out of nothing . So that your argument rightly accommodated should runne thus , It is as impossible that the World was without beginninge , as it is impossible that , that which is without beginninge shoulde have any limits of being , and be finite . Nowe this they woulde maynteyne to be utterly untrue ; and were it true , yet is it not so true , as to be evident of it selfe . And you have hitherto affoorded no evidence at all to justifye it . And agayne there is both reason , why , whether a body have beginning of beinge , or no beginninge of beinge , yet can it not be infinite , because that implyethe manifest contradiction : and on the other side , Divines have bene founde to justify , that a body might have bene everlastinge , by the power of God , and consequently without beginninge . And agayne , if the World hathe a beginninge ( as we believe it hathe ) it must necessarily followe , that some thinge shoulde be made out of nothinge , which not only Philosophers conceaved to be impossible , but the H. Ghost allso professethe it to be a truthe so farre overreachinge the ordinary capacity of man , that he imputes it unto faithe , sayinge , By faith we believe that the World was made . What I thinke of your modells I have allready signified . In fine you tell us , wherto they tende , which you expresse im pompe , sayinge , They are destinated to the errection of an everlasting aedisice . And that is a certeyne proposition concerning the nature of God , namely , that God is such a one , as he shoulde have bene , if he had had beginninge of himselfe . Which assertion of yours how well it becommeth the honour of God , let every sober Reader judge . For you affirme that God is of such a nature , as shoulde be existent , upon supposition of a thinge impossible ; namely , The taking of beginninge of being from ones selfe . By the way I observe , that thoughe you maynteyne God to have no beginninge of beinge , yet you deny him to take beginninge of himselfe ; and therby distinguishe betweene such thinges upon the confusion wherof alone , the plausibilite of your former discourse did wholy depend . For wheras Aristotle maynteyned that the World was without beginninge ; and the ancient Philosophers before him were of opinion , that the matter praejacent , wherof the World was made , was without beginninge , you shaped their opinions in such sort , as if they had affirmed , that the World tooke beginninge of it selfe , or the praejacent matter wherof the World was made , tooke beginninge of it selfe , which indeede is most absurd ; yet not their opinion but your fiction ; the lesse was your ingenuitie in pinninge such a conceyte upon them : thoughe I confesse , it served your turne well , this corruption of their opinion wrought by you , being your best argument to strengthen your discourse . By the way I observe , you make God to be the sole Maker of all thinges , yet I never founde you to acknowledge God to be , the sole Author , or so much as Author of faithe and repentance . CHAP. III. Of Infinity of Beinge , or of absolute Infinity and the right definition of it by Ancient Philosophers . BEFORE you come to your Philosophicall Divinitie , you are pleased to acquaint us with some Logicall formalities . You dispute that there is no medium betweene nihil & aliquid , praesupposinge that some Answerers in the Schooles , thoughe fewe , woulde make choyse to affirme a medium betweene these . You say to finde a medium betwixt them by abnegation , is as hard as to assigne a space or vacancy betweene a line and a point that terminates it . And this is a very harde matter I confesse , even as harde ( to requite you in your owne Rhetoricke ) as to finde a space betweene a part of a line and the point that joynes it to the other part . To this you resolately adde , that what name soever we propose , unles it have some degree or portion of entity answearinge to it , we may justly say , It is just nothinge . But this to my understanding is untrue . For to the name of God no degree or portion of entity is answearinge , but rather entity , without degree or portion . It may be you understande this part of your discourse as well as the former , of the names of entities create in distinct on from God the entity increate . For foorthwith you confesse , that these reasons notwithstanding thoughe they firmely holde in secular disputes of predicamentall or numerable entities , yet the infinite essence comes not within this division . So then God , is neyther aliquid , nor nihil . And therfore it is not so hard to finde a meane by abnegation betweene these , as to assigne a space betweene a line and a point that terminates it ; unles you will say , that to acknowledge a God is as hard , as to acknowledge such a space or vacancy . As then God is not nothinge , so he is too excellent , you say , to be comprehended under the name of some thinge . And indeede the word Aliquid signifiethe a part of quidditie , or entity , which cannot be affirmed of God , neyther in respect of created quidditie ; For in that respect , he is verily nihil , and not at all aliquid creatum ; Nor in respect of quidditie increate ; for that hathe no parts ; and if it had , God shoulde be rather all that quidditie , then a part of it . And thus we may say that aliquid and nihil are not contradictories : if they were , it coulde not be avoyded , but God himselfe must admitt the denomination of one of them . But if it be farther objected , that God is aliquid in respect of quidditie or entity , neyther create nor increate in speciall , but considered in common to them both . So allso it may be denyed that God is aliquid , or a part of such entity or quidditie , seinge no entitie , is common to create and increate entities . For entitie is no univocall Genus , fitt to comprehend God & his creatures ; thoughe some subtile inventions have bene on foote brought in by some to justifie that the word ens dothe univocally comprehende God and his creatures . But you seeme not to approove of such speculations . For as much as you deny him to be a numerable part of entity ; and if he were a species of ens , he might well be numerable with the other species therof . Therfore I thinke it needeles for me to undertake the disproovinge of Scotus his reasons , thoughe curious ones , wherby he prooves the univocation of the word ens in respect of God and his creatures . It shoulde rather have bene your taske , who undertake a discourse of this nature , which for my part , I had never medled withall , had it not bene for some pieces of corrupt Divinitie , which you patch on in some places to this your Philosophy . Yet by the way we are to consider , that allthoughe the word aliquid be an unfitt denomination of God , yet ens is not , which thoughe it be not univocally attributed unto the Creator and the creature , yet usually it is analogically . God may well be sayde to be an ens independant , and upon whome all other entia doe depende . You farther proceede to give a reason why the Latine word ens , is not fitt to denominate God , so to make the Divine nature a meane by abnegation , not only betweene somethinge , and nothinge , but all so betweene ens and non ens . For the word ens you say , out of Mirandula , hathe the forme of a concrete . And every concrete hath his name from that nature wherof it participates ; as hot is that , which participates of heate ; white is such a nature as participates of whitenes . But God cannot be sayde to participate of essence . In this I finde some defect . First , because you doe not shewe , howe ens , which you call a concrete is divided , ( as concretes are ) into a part materiall participating , and a part formall participated . In a word , you doe not once offer to resolve ens into the parts of its signification . Secondly , there is litle congruity betweene ens that which hath beinge , & hot or white , that which hathe heate and whitenes . For that which hathe whitenes in it , or heate , is a substance , or subject really existent , wherin the qualitie of heate or whitenes is founde . But the word ens admittethe no division comparable , or congruous herunto . For you cannot with sobrietie say , that ens signifieth a nature really existent , wherin essence is found distinct from the nature signified , or comming over and above unto it , as heate dothe over and above to the constitution of the subject . And therfore it followethe not , that because hot dothe signifie a subject participating of heate , therfore ens allso signifieth a subject participating of essence . A great deale of difference there is betweene concretes of accidentall denomination , and concretes of essentiall denomination . As Homo & Animall , which may be accoumpted concretes , in respect of such abstract notions , as are conceaved under the termes of Humanitas and Animalitas . The specificall essence beinge constituted by the abstract notion , and not participating of it , as bodies participate of heate . The truthe is , all compounds doe properly admitt a concrete denomination , as in whome the suppositum ( as Homo and Animal , differethe from the nature denominatinge it , as Humanitas & Animalitas . But in things not compounde it is not so , least of all in God. For thoughe Homo be not Humanitas , yet Deus est ipsa Deitas . Aquin. 1 q. 3. art . 3. De rebus simplicibus loqui non possumus nisi per modum compositorum , a quibus cognitionem accipimus ; & ideo de Deo loquentes , utimur nominibus concretis ut significemus ejus subsistentiam , quia apud nos non subsistunt nisi composita . Et utimur nominibus abstractis , ut significemus ejus simplicitatem . Quod ergo dicitur Deitas , vel vita , vel aliquid hujusmodi esse in Deo , referendum est ad diversitatem , quae est in acceptione intellectus nostri , & non ad aliquam diversitatem rei . That God is one , by whome all thinges are , is true ; but this description is litle congruous to the nature of God ; in as much , as it could have no place before the creation , or in case the World had never bene created . Yet Gods nature is still the same . I cannot admitt that thinges created participate of Gods being . They have their beinge from God , I grant ; but I cannot admitt their being to be any part of Gods beinge , or Gods beinge to have parts . Yet if all thinges are from him , howe can you avoyde , but that God himselfe shall be from himselfe . Vnles the Apostle helpe you in this discoursinge , In that he hath put all thinges under him , it is manifest that he is excepted who did put all thinges under him . But be it so that all other thinges are from him ; & then allso accidents as well as substances are from him , and can they participate of Gods being ? Of accidentall beinge , I grant they doe participate and that from God , but not of Gods beinge . If so ; howe much more must faithe and repentance be acknowledged to have their production from God ; which I much feare , you will be founde to deny , if not at first hande , yet at least in a second place , by maynteyning it in such a manner to be the worke of God , as upon condition of mans will ; which in my judgement is in effect to deny that God is the Author of them . The name of God I am , openeth a fayre way to the expoundinge of a mystery , which you medle not with , contenting your selfe with ventinge of phrases , in settinge foorthe the nature of God. The existence of all creatures may be accoumpted as a mere accident to their essence ; for as much as all of them have being after not beinge ; and from being eyther doe or may returne agayne to not beinge . It is not so with God , who is everlastinge and that formally by necessitie of nature . So that wheras the essence of every creature abstract from existence , includes a possibilitie formally indifferent to being or not being , Gods essence includes a necessitie of beinge , an impossibilitie of not beinge . Your lines of amplification are eyther very wilde and without sense , or my witts are too shallow to comprehend them , the rest I cannot construe , the close I can , when you say the essence of God is the bond of all thinges that can be combined or linkt together . I can construe these wordes , but not comprehend their meaninge . The combination of thinges together , you understand , it seemes in affirmations & negations . Nowe that Gods essence shoulde be the copula , wherby the subject and predicate in all propositions , are linkt together , and that whether true or false ; Holy or profane , may well passe , I thinke , for the tenthe woonder of the world . God only is by nature , all other thinges by the will of God. I am that I am say the the Apostle , but by the grace of God. God only is in such sort as that his existence is his essence , we are in such sort , as that our existence is not our essence . For sometimes we were not ; and if it pleased God , we might cease to be . But yet we live and moove , and have our beinge , & all in him . I cannot admitt that Angells participate of Gods essence , or that God communicates his essence to any , but to his Sonne . They , as all other things , have their essence from God , but not his ; Yet are they according to the Image of God. Other creatures may have vestigia footestes of God. In the reasonable nature alone is found the Image of God ; I say the Image of God , but not the essence of God. 2. Whether Angells are creatures , and consequently of a finite nature , no Christian makes question . But as touching their nature , understanding , place , and motion attributed unto them , they are such secrets and mysteries unto me , that I have no heart to medle with them . The Scriptures , tell us , that a Legion of divells were in one man ; and of the good , that the Angells of litle children doe allwayes behold the face of God their Father . But touching the nature of God , to say that his indivisible unitie , comprehendeth all multiplicity is an ambiguous speeche ; both because multiplicitie is found in evill as well as in good ; and the phrase of includinge , to my thinking , inclines to signifie , comprehension formall rather then vertuall . As for Senecaes sentence , which you so much magnify , as if we coulde not say more of him in fewer words , I judge to be an unwoorthy speeche to denote the nature of God , as indeede more false then true , or rather false throughout , and voyde of all truthe . And why shoulde we expect any tolerable description of the nature of God from an heathen man , and from a Stoicke , as Seneca was . So Lucan , Deus est quodcunque vides , quocunque mover● , out of the mouthe of Cato Vticensis , a man of Stoicall profession , as Seneca was . And such sayings as these , Deus est totum quod vides , & totum quod non vides , savour hotly of an Atheifticall opinion , of such , as being ignorant of the nature of the true God , deified the nature . And commonly their severall Gods denoted only severall parts of the World , as Vesta the Earth , Iupiter the ayre , Baal or Bel , and as some say , Hercules , Tyrius the Sunne . Yet severall Nations , like enough had their severall opinions , but all concurring in this , namely in adoring the creature , and specially all the host of heaven , in steede of the Creator . And then withall they had an universall Deitie , whome they called Pan , representing the whole Vniverse . And according to Platonicall opinion , God was accoumpted Anima Mundi . And thus with them , God was Totum quod vides , & totum quod non vides . Yet I may well grant , that more coulde not be sayde in fewer wordes , but this is in the way of falshood , and not in the way of truthe . The best construction , that can be made of it , is to say that God is the Author of all that we see , and of all that we doe not see . Yet this was not the opinion of the Stoicks , of whose profession Seneca was . For thoughe he did believe the World was made , as Aristotle professethe in his bookes de Caelo , it was the opinion of all that went before him : Yet did he not believe , that it was made out of nothing , but that the matter wherof the World was made , was eternall . Therfore they did not believe , that God was the Author of all , both of that we see , and of that we doe not see . Your selfe confesse , they conceaved the matter to have bene coeternall with him , and not so only , but able allso to overmatch the benignitie of his active power by its passive untowardlines . Agayne I doe not finde , that any of them maynteyned , that immateriall substances were made by God ; for then they shoulde all be made out of nothinge . For Angells consist not of materiall extensions . And it was their generall voyce that nothing coulde be made out of nothing . 3. The analogy you speake of , is without all proportion . For the picture of a man , thoughe it be no true man , yet it may be a true picture ; and whether a true picture or no , yet undoubtedly it hathe a true beinge , thoughe imperfect , in comparison to the beinge of a man. And therfore herehence to conclude , that no creature truly is , is without all proportion : Man indeede is but the Image of God , as some things are the Images of men : Whence it followethe ; as the Images of men are not men , so man the Image of God is not God. But to inferre that therfore man is not in truthe , or hathe no true beinge , hathe no ground , no foundation . If the beinge of a creature is but the shadowe of true beinge , then humanitie ( which is the being of a man ) is but a shadowe of true humanitie , & brutality , which is the beinge of a beast , is but the shadowe of true brutalitie . And is it proper thinke you to say , that the truthe of all these are founde in God , to witt true humanitie &c. David and Solomon were types of Christ ; but I never read , nor heard , that the creatures are types of the Creator . Effects they are , and the workes of God ; and as the cause dothe shine in the effect , so Gods eternall power & Godhead are made manifest by his workes . Yet the types of Christ , were not types according to their essence , but according to their course of life and actions . And yet the very actions , wherby they represented Christ , were true actions in themselves separate from typicall signification ; thoughe the actions of Christ or office of Christ , were of farre greater dignitie and price then were the actions of men which represented him . Before the World was made , this proposition was true , God alone is , and he could agayne make it true if it pleased him , by turninge all thinges into nothing , from whence they came . But nowe other things allso are . Otherwise there could be no place , eyther for the name of creatures , or for the representation of God in them . And howe can that be sayde not to be , or not truly to be which as you say , participates of Gods beinge ? It is true , God alone is in such sort , as whose essence and existence are all one . For as much as possibilitie in him is mere necessitie , not so in any creature ; as who all were not , before they were , and agayne may returne to nothinge , if so it please him that made them , to dispose of them . What is that ancient Philosophy of the heathen you speake of , and howe well it accordes with this , I knowe not . As touching the nature of God , I knowe no such discourses superior , if equall to the discourse of Aristotle in a certeyne chapter of his Metaphysicks . Your text , I am God and there is none besides , is faire short of congruitie with your present discourse . For will it followe that because there is no God , besides him ; therfore there is nothing that hathe any true beinge besides him ? 4. It is incredible that the Stoickes or any other , helde nothing woorthy the name of essence , which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Such speeches rather make men unworthy to be esteemed of any facultie of witt . But what thinke you ? is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Have you forgotten the diversitie of errours , which in the former chapter you mentioned out of Austin , the last wherof was , to conceave that God could beget himselfe ? Yet if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be the propertie of God , as your selfe confesse by Plotins Philosophy ( you might as well have sayde by the Philosophy of Heathens that denyed creation out of nothinge ) there shall be many Gods , even as many as there be immateriall substances , which they called mindes or Intelligences from their narure ; but from their office we call Angells . But this error , you say , was easy to be checkt , If the favourers of it had bene put in minde , that these their demy Gods , by necessary consequence of this opinion , must have bene acknowledged insinite in beinge . So that had you lived in their dayes , you had easily brought of not Plotin only but Aristotle allso & all others from this point of heathenisme . For necessary consequences all must yeilde unto , especially if the consequence be perspicuous allso , as you seeme to suppose , by the litle or rather no light you give unto it by force of argument . For oportet , ut lancem ponderibus , ita animum veris & perspicuis cedere . And seinge Intelligences , if made , must needes be made out of nothinge , which I am persuaded you will not deny , hence it followethe , that you coulde evidently convict all those Philosophers of error in denyinge the Creation . Yet shall not you by this your confidence any way hinder us , from givinge God thankes , for bringing us acquainted with his word , and givinge power unto it by his Spirite , to make us by faithe to believe that the world was made , and that the thinges that be , were not made of thinges that doe appeare . But of this your confidentiary consequence we have discoursed enoughe in the former chapter . Touching the comparison betweene Plato , & Aristotle ; or betweene Platonicall and Aristotelicall Christian , dothe any Aristotelicall Christian deny , that immateriall substances have their dependance on God ? If any man by Aristotles discourse , hathe bene withdrawne from acknowledginge this truthe , he ceasethe to be a Christian , and becomes an Atheist . The meanest Christian by light of grace knowes more then Aristotle by light of nature concerning God. So might Plato , if by tradition he receaved something derived from the Word of God , and believed , which Aristotle eyther receaved or believed not . Compare their atchievements ( if you please ) by light of nature , eyther concerninge the nature of God , or the knowledge of the World & the parts therof : that is consider what each affirmed , & what reason for his assertion each delivered , and thence consider whose abilitie deserves to be preferred . Plato with the rest maynteyned the World to have a beginninge , but the matter , wherof it was made , to be eternall . Aristotle maynteyned the World to be everlastinge . Zabarell thinkes he had better reason for this opinion of his , then Plato , and the rest had for that opinion of theirs . I am of Zabarells judgement in this . The eternitie of the matter is as absurde to us Christians , and as contradictious to the truthe of God , as the eternitie of the World. But supposing the eternitie of the matter , and denyinge the eternitie of the World , this brings foorthe some proper absurdities over and above the former . The continuance of the World for everlasting is maynteyned by Plato as well as by Aristotle , herein cryed downe by others , in that maynteyninge it to have a beginninge , yet denyes that it shall have an ende . Plato maynteyned you say , the creating of immateriall substances , Aristotle denyed it : This was suitable with the opinion of Aristotle , who denyed the possibilitie of creation : that not suitable with the opinion of Plato . For if the World could not be made out of nothing , which Plato affirmed as well as the rest , why shoulde he thinke that Angells coulde be made out of nothing . For if the more excellent nature coulde be produced out of nothinge , why coulde not the lesser nature , such as matter is by the same power , be brought out of nothinge ? Agayne you say , Plato denyed thinges sensible truly to be : Aristotle , we doubt not , professed the contrary , which of these opinions , I pray , is most agreeable unto reason ? Is not the latter , and that both by the light of nature , and by the light of grace ? Is it not true of us all , that in God we live and moove & have our beinge ? And if our life be a true life , our motion a true motion , is not our beinge allso a true beinge ? especially , if as you say , all thinges that are , doe participate of Gods beinge . But let us come to Senecaes interpretation herof ; that is they put on a countenance of beinge for a time , being incapable of the stability , and soliditie of true beinge . Marke , I pray , whether this be a sober speeche . For eyther the beinge of sensible things is a true beinge or no. You say a true beinge , then herin you shall contradict both , Plato and your selfe allso : If not a true beinge , then seinge it is sayde that in this they continue not , it followethe that they want not so much continuance of true beinge , as continuance of such a being , as is no true beinge . Nay the Glosse corrupts the text , as I proove thus . They that want continuance or stabilitie of true beinge , fayle not in the want of true beinge , but only in want of continuance of true beinge : so that her by it must be confessed , they have true beinge , thoughe they have litle or no continuance therin . Agayne it dothe not followe , that because they want continuance , therfore they are uncapable of continuance . For cannot God preserve the Heaven and Earthe for ever if it please him ? Yet these are sensible thinges . Agayne what meant eyther the Author or the Interpreter to say , that sensible thinges have no stabilitie of being ; when in the opinion of Plato , the Heaven and Earthe were to continue for ever , as well as immateriall substances ; especially if the continuance of those were by nature , of these only by grant , or Chartar of their Maker . And of this we reade from you , of the other we reade not . I willingly confesse , the being of God cannot be communicated unto any , but by the Father unto the Sonne ; and therfore I have allready misliked , that you should maynteyne , that the Creatures doe participate of Gods beinge . 5. That Principle Omnia unum sunt , was the position of Melisus as well as of Parmenides . And thoughe Simplicius dothe not double with you ( for why shoulde you suspect that , especially seinge any man may erre and misreport anothers opinion without doublinge ) ; but thoughe he erred not , and Parmenides indeede acknowledged distinction ( and no other liklihood but he did ) , yet this is farre from justifyinge that mysticall interpretation which you make of Parmenides his meaninge : allthoughe you positively deliver that Parmenides meant the same that Plato did , to witt that Multitude of thinges visible is but the multiplyed shadowe of invisible independent unitie . He spake Poetically , you Figuratively ; which kinde of discourse , as I remember , Aristotle sometimes reprehended in Empedocles . But surely , eyther you mistake , or I ; who rather thinke that sayinge to be delivered in respect of the matter , wherehence all thinges are derived ; and not in respect of the Agent , who derives them . Sure I am , it may as naturally signifie respect to the matter , as to the Agent ; yea and much more , and that for two reasons . First , because the matter wherof every thiing consists , is of the essence therof , so is not the Agent . Secondly because all other thinges , besides the matter , came from the matter , in their opinion , but all other thinges besides the Agent , came not from the Agent . For the matter it selfe , in their opinion , proceeded not from the Agent , but was as eternall , as God himselfe . Nay nor all other thinges , besides the matter , came from the Agent ; but some as it were in spight of the Agent , being overruled with the untoward lines of the matter , as your selfe but a litle before professed to be the opinion of the Stoicks . In Gods essence is only his owne being formally , ours vertually and eminently , in as much as God can produce it , and exemplarily allso , but that , I confesse , is somethinge mysterious unto me , save that I conceave , it respecteth his understandinge , like as to be in him vertually , respectethe his power . And I doubt not , but that the essence of God dothe represent unto him , all natures possible . But to say that this beinge of the creature in God , cannot be with safety committed to the creatures owne charge and custody , is a very wilde phrase , and as much as if you should say , Gods infinite wisedome , & power , and essence cannot be committed with safetye , to the creatures charge and custody : for nothing that is in the creature is formally in God ; nothinge that is formally in God , can be communicated to the creature . 6. Howsoever Aristotle had implyed his witt yet without grace it had never ended in his happines . And yet I tell you , he hathe done strangely herein , and in my judgement to the woonder of the World , in so much that I may woonder , that you take so litle notice of it . But seing he had only the booke of Gods creatures , whereabout to exercise his witt , & to reade God therin , and wherby his eternall power & Godhead is manifested ; and you knowe , this booke is written in a woonderous hard language , and requires many yeares stoody to atteyne to the understanding of it ; & necessarily we must beginne with the knowledge of the creatures : Therfore no merveyle if he beganne with the knowledge of things visible ; but thence he ascended to the discovery of things invisible . In his Physicks he discoverethe unto us , a first moover ; and he hathe Metaphysickes as well as Physickes ; and in his 12. booke especially he discoursethe of the nature of this first moover , and that unto admiration . He sheweth allso the references of immateriall creatures unto him , and of materiall creatures unto them all . But as touching that reference which you glance at the reference of creation , he speakes nothing indeede therof . For he believed it not ; but as touching the opinion then current with some , of the making of the World out of a praejacent matter , he gave himselfe to the utter disproovinge therof , in his 8. booke of Physicks . Vndoubtedly he gave himselfe to the contemplation of this ( whatsoever you out of cunninge insinuate to the contrary , to make the better way , for the broachinge of your conceytes ) yet never perceaved , that the definition of infinity imagined by him in the divisibilitie of magnitude or succession of time , was but a mooveable image of that true and solid infinity , to witt of God. We are reasonably well acquainted with the nature of God in the Schoole of Christ ; yet have we not learned the Infinity of God to be such , as may sitly be resembled by the one , or by the other . To my understanding it is quite contrary , even by that definition of infinity which your selfe applaud in sayinge . Insinitum est extra quod nihil est , infinity is that without which nothing is . Nowe infinity in division of magnitude and succession is quite of a contrary nature , being such as semper liceat accipere aliquid extra , we may allwayes take somethinge without it ; as when more and more divisions in magnitude may be still made ; and more and more revolutions in time may still succeede . And Aristotle might well deny that definition of infinity , which you propose . For by that definition , the uppermost spheare of the Heavens , might justly be accoumpted infinite . And other Philosophers , that proposed this definition , which you say was censoriously rejected by him , did as well as Aristotle understande Infinite only in quantity . And if you blame Aristotle , for this acception of the word , you must blame the rest as well as him . So that with all these that maxime , insinitum est , extra quod nihil est , signified , that an infinite body was such , as without which no body was , or no quantitie was , the meaning wherof I conceave might be this ; No measure of quantitie coulde be imagined , that was not comprehended under infinite quantitie . Nowe we knowe , that no quantitie , or bodily dimensions are to be found in God , but alltogether without him . Yet you seeme to attribute such a kinde of infinity unto God : for you would have the definition of insinite not to be appropriated to quantitie only , but to be simply and absolutely considered , as much as to say , it shoulde comprehend that which is infinite in quantitie allso . Yet we confesse , immensitie is one of the attributes of God , because he filles all places , but yet by your leave , without all quantitie . Your comparison is very incongruous . For infinity in lengthe comprehends all lengthe formally ; but will you say in like ●ort , that Gods infinity in being , comprehends all being formally ? Is the being of a body of a man , of a beast in God formally ? Exemplarily and vertually , or eminently they are in God ; but so is not all longitude , in that which is infinite in longitude , but rather formally , and admi●th all denominations of lengthe . God dothe not admitt all denominations of beinge . Thus , say you , did these Ancients feele after , and seeke the Lord ; wheras alas , they thought not at all of God in this their definition of infinitum , when they sayde , infinitum est extra quod nihil est . Aratus , I confesse , was farre more Theologicall , then most of them , when he sayde , that in God we live and moove & have our beinge ; but this hathe litle correspondency with the former definition of infinitum . As sillily doe you conclude against Aristotle , as for the other Philosophers , when you say he came farre short of the truthe in sayinge insinitum est , extra quod semper aliquid est . For this is applyed by Aristotle only to division in magnitude , and succession in time , not unto God , as neyther did the other Philosophers , which gave another definition of infinitum ; apply that their other definition unto God , but all of them accorded in this , that finitum and infinitum were the differences of quantitie and of corporeall dimensions . And as for infinity of being , Aristotle had nothing to doe with that consideration in his Physicks , where he treatethe of infinitum . For infinite applyed to beinge , is a difference of ens , and so belongs rather in consideration to the Metaphysicks , whose subject is ens , then to the Physicks , the subject wherof is corpus naturale . To inferre infinity of being from no better ground , then those branches of infinitie , which consist only in possibility and succession , were a very sory inference in my judgement , and litle becomminge any grave divine . For by continuance of time , and succession of creatures in time , no specificall perfection is added ; but only individualls of the same kinde succeede one another . The Angells themselves being to continue for ever , shall ever produce newe thoughts newe actions ; but dothe this argue any infinity in them ? By this manner of discourse , Aristotle had better reason to conceave of Gods infinity , then we Christians . For he maynteyned succession of time and of the parts of this World by individuall propagations , bothe without beginning and without ende , which we doe not : but as we knowe the World hathe had a beginninge , so we believe it shall have an ende ; And consequently the producing of more individuall substances shall have an ende . And wheras all Species , and individualls formerly produced , being put together , doe make up a number only finite , howe can this inferre , that God is infinite ? especially if so be , more Species might be produced , then have bene produced . For eyther it argueth a greater power to produce more and more kinds of things , or no. If it dothe ; then the producing of those that are produced , is no evidence of Gods greatest power . If is dothe not ; then the number of thinges produced , were they double to that they are , or shall be , cannot evidence that Gods power is infinite . Agayne , seinge God is yet in producing more and more , we can have no evidence herby of Gods greatest power , till he come to the ende of his workes : therfore as yet we have herby no evidence of his greatest power , or that his power is infinite , thoughe perhaps the world may have , to witt , when God is come to the ende of his workinge . Yet when that time is come , wherein God shall cease from producinge newe , all his workes put together being but finite , howe can that consideration , evince a power infinite ? Wherfore Hill that Atheist in his Philosophia Epicurea &c. maynteyned , that the World allready made , was infinite ; because it was fitt ( as he thought ) that an infinite cause should have an effect correspondent , and therfore , saythe he , the world must be infinite . To proceede a litle further ; when the time shall come , that God shall surcease to produce any newe thinge eyther in kinde , or individuall the particulars produced put together from the beginninge of the world to that day shall be but finite , and howe can this inferre a power infinite ? Nowe all this discourse of yours proceedes , upon supposition , that all thinges are produced by God , and not only by course of nature ; but by such a cause as was first created , and since maynteyned , and governed , and ordered by God , which truthe was nothing evident to the greatest Philosophers that ever were . And you well knowe that the creation of materia prima , was denyed by them all . And therfore I should conceave that the infinitenes of God , is rather evidenced by his manner of producing things , then by the number of thinges produced ; as namely , by his creating of the World , & that of nothing . For if God hathe power to give beinge , unto that which hathe no beinge , but only is capable of beinge ( as put the case to a man or Angell ) and that by his word & will , he is as well able to give being to any thinge conceavable , ( that is capable of beinge , ) by his word and will ; and Qui potest in omne possibile is est omnipotens . He that can give beinge to any thinge that is possible to be , he is Allmighty . Agayne , if God were finite in perfection of entity , then it were easy to imagine a more perfect thing then God ; & then that allso should have an existence . For if the essence or existence of a nature lesse perfect shoulde be all one , how much more should this be verified of a nature more perfect . And consequently , there shoulde be many Gods , one different in perfection above another . CHAP. IV. There is no pluralitie of perfections in the Infinite essence ; albeit the perfection of all thinges be in him . Of the Absolute Identitie of the Divine essence and attributes . AS for the argument , which you propose , We must eyther allowe the Gods to have bodies , or deny them sense , because sense is never founde without a body . I see no great cause to mislike it ; especially if it be rightly proposed , as it may be , thus , because sense ( to witt in proper speeche ) cannot be founde without a body . For is not sense an organicall facultie , that is such a facultie as cannot exercise its function without materiall instruments ? How you dispute in justifyinge your censure upon this argument , let the Reader judge . God the supreame Artificer can make Virtus formatrix , ( you say ) doe more then Epicurus can by all his sense and reason ; and hence you conclude , that therfore God hath both sense and reason . Wheras you may as well proove that God hathe bodily substance in him , both because he setts virtus formatrix , on woorke in producing bodies , and can doe more then we can withall our bodies and soules . Therfore if you please , you may in confidence of such illations , proceede to say that God consists of a body , and soule too . The Psalmists Philosophy is a poore ground for you to builde on . For you may as well conclude out of the Psalmist , that God hathe eyes , and eares , and handes allso , as when he say the , The eyes of the Lord are over the righteous , & his eares are open unto their prayers . The right hand of the Lord is exalted , the right hand of the Lord hath done valiantly . And if you are pleased to attribute sense unto God , why doe you not attribute unto him feeling , and smelling , and tastinge allso ? Whatsoever we come to understand by our five senses , why may not God understand the same without sense , as well as Angells . That God only is , and all thinges numerable are but mere shadowes of his beinge , are your owne principles and phrases ; & to drawe conclusions from such groundes , is to builde Castles in the Ayre . You thinke to helpe it by sayinge , that Hearing sight and reason are in God according to their ideall patternes or perfections , you might have taken in three senses more as well , and have sayde that smelling , ●astinge and feelinge are in God according to Ideall patternes and perfections ; and justify Epicurus too , in maynteyninge that the Gods have bodies . For thoughe our Saviour sayde , a Spirite hath not fleshe and bone , yet you knowe howe to justifie that bodies and soules , and fleshe and bone , and braynes and senses , yea and the basest thinge that is , are in God , to witt , according to their ideall patternes and perfections . For we make no question , but that all these thinges are knowne to God , and he is able to produce them , ( & no more doe you require in the next Section unto this , that all thinges are in God ; ) yea materia pr●a and all . And this conceyte of yours you prosecute ▪ with a great deale more Rhetoricke then Philosophy or Logicke . Certeinly not to be , and not to have operation , are farre more different betweene themselves , then nihil agere , and otium esse . For these are formally the same , the other are not . For like 〈◊〉 , to be , and to worke , are in themselves manifestly distinct , so must be their negations allso ; so are not nihil agere , & otium esse . 2. Your affectation of phrasifyinge , more like a Rhetorician , then a Philosopher , makes you overlashe and cast your selfe upon resemblances without all proportion . As when you say , all thinges are in Gods power , as strengthe to moove our limmes is in our sinewes , or motive faculty . Now in this , I say , is no proportion . For seinge all thinges are in God because he can produce them , so strengthe ( by just proportion ) should be in our sinewes , because our sinewes coulde produce it , which is palpably untrue . You shoulde rather say , as the motion of our limbes is in our sinewes , or in our motive facultie rather , because our motive facultie can produce such motion . Yet this were a very strange resemblance taken at the best . For it is nothinge strange that our motive facultie shoulde moove our limbes ; but that God , shoulde produce all thinges out of nothing , is so wonderfull strange a thing , that the most learned Philosophers could never digest it , and the H. Ghost imputes it unto faithe that we believe it . Here you confesse that sense cannot be without a corporall organ , whence it followe the manifestly , that if sense be in God , then allso corporall organs must be found in God. And agayne you confesse , that what we feele by sense , he knowes much better without sense : how litle then did it , become you to professe , that he argued like himselfe ( that is sottishly belike ) who sayde , we must eyther allowe the Gods to have bodies , or deny them sense ? I make no question , but that the Divine essence represents the natures of all thinges : For by knowing himselfe , Divines say , he knowes all thinges . But is this representation only of natures extant as you speake ? If so ; how did he knowe all thinges before the World was ? howe shall he knowe all thinges , after that the World shall cease to be , some natures only reserved . How varietie sets foorthe unitie , as you speake , I am to seeke ; yet the variety of Gods creatures , by your leave , is not infinite . 3. Of the questions proposed by you , let the Reader judge , as they deserve ; as allso of your solution of them , & of your more accurate and exquisite distinction of universalitie , and totalitie , then the Platonicks ever atteyned too , you distinguishinge it , not only from that totality , which arisethe from aggregation of parts , but from that allso , whose extent is not more then equall to all the parts : which last member , I confesse , is very curious , to witt , that there shoulde be a totalitie more then equall to all his parts ; and I litle woonder that the Platonickes , were not acquainted with this subtile curiositie . Gods nature we acknowledge to have no parts , but yet conteynes all entities , not formally , but vertually , or eminently and examplarily ; which eminent comprehension is equivalent to a formall comprehension of all ( if possible ) thoughe the number of them were infinite ; but not greater , because a number cannot be imagined greater then infinite . Exhaustinge by particulars derived from them , belongs to natures that conteyne the particulars formally ; as a bushell of wheate by substraction of graynes may be exhausted , it belongs not to natures , that conteyne particulars eminently . To say that God is being it selfe , or perfection , dothe not exclude pluralitie in my judgement , and that for this reason . Humanitie is humanitie it selfe , yet this hinderethe not , but that many thousands may be partakers of humanitie . In like sort , thoughe divine perfection be perfection it selfe , yet this hinderethe not , but that many may be partakers of Divine perfection . But you speake , I confesse , of pluralitie in the nature of God , and that in respect of attributes reall , not of denominations personall . For pluralitie her of undoubtedly you doe not deny . Now to say that God is all perfections eminently , dothe no way hinder his formall unitie ; as likewise his formall unitie dothe nothing prejudice his perfectious eminent pluralitie . 4. I see no cause for this distinction of yours , concerning Ideall perfections , & internall perfections . For if you understand ideall perfections of perfections externall and possible to be created by God , but from everlasting represented unto God by his essence ; there is no cause why you should exclude the pluralitie of these from the essence of God. For what Divine can doubt , but that as the perfections of created thinges are many , so they are all knowne by God , and from everlasting were represented unto God ; and pluralitie of finite perfections represented unto God , and knowne by him , dothe no way hinder the unitie of Gods infinite essence , no more then it hinders the unitie of our soules essence , such as it is . But if you meane it not of Idea representata , but representans ; so I grant , there is but one in God , as there is but one essence , which essence of God represents all entities , and quiddities possible . But the argument which you use to proove this unitie in God , is neyther congruous , nor sound . Not congruous , because it tends only to this , namely to proove that God is illimited and infinite ; as much as to say , that all kinde of entities are comprehended in the nature of God ; but whether they are so comprehended , as with distinction of pluralitie , or without , that is another question , to the cleering wherof , you conferre nothinge for ought I yet perceave . You demaund , if Gods beinge be absolutely illimited , what could limit or restrayne it from being power , from being wisedome , from being goodnes , from being infinitely whatsoever any thing that hath being is ? I leave the congruity of your last phrase to be justified by your selfe . I dare not say , that God is whatsoever man or beast is . But touching your interrogation , I say , it is nothing to the purpose . For the question in present is not , whether Gods being be bothe life and power , and wisedome , and goodnes , and whatsoever any thinge is , which is your phrase , not mine : But the question is , whether all these are one in God , or more , that is , whether his life be his power , and both , his wisedome , and all these his goodnes , and every thinge els , that any creature is , whose beinge allso ( as you say ) is infinitely in God. Not whether all these thinges are in God , but whether all these are drawne to an unitie in God , without all pluralitie ? If you frame your argument in another fashion to helpe this , as thus ; What hindereth Gods life from being his power , and wisedome &c. I answere that the formall notions of these is sufficient to hinder it , except you can give some better reason to the contrary , then hitherto you have done . A second incongruitie I finde in your discourse and that is this . That question , the decision wherof you meditate in this chapter , arose from that which formerly you maynteyned ; that all thinges were in God , in a kinde of Ideall , and transcendentall manner , nowe your selfe have confessed that Ideaes were of substances , if not only of them . For your wordes are these , If Plato meant that there were as many severall Ideaes eternally extant , whether in the first cause of thinges , or without him , as there were substances specifically distinct , &c. But here you give instance only in such thinges as are of accidentall notion and denomination with us , such as are life , and power , and wisedome , and goodnes . Lastly , I have allready shewed that this argument of yours is not sounde , wherby you proove Gods being to be illimited , because forsoothe it is independant : As if this consequence were evident of it selfe , wheras on the contrary , all Philosophy is against it . For Aristotle maynteyned the World to be independent ; all others maynteyned the matter wherof the world was made to be independent : Yet none conceaved , that herehence it woulde followe , that eyther of them was therfore illimited , or at all illimited . That Gods attributes are not really distinguished , we all confesse , you neede not have brought in Austins authoritie to justify this . But you take upon you to confront Atheists by evidence of demonstration wherin you fayle very much . For it will not followe , that if these attributes be distinct among themselves , or from the essence of God , then the Divine essence is limited . Like as on the contrary , it will not followe , that if the essence of something be limited , the attributes therof must needes be distinct from the essence . For the soule of man is limited , yet some have maynteyned that the faculties of the soule are not really distinct from the essence of the soule , as Scotus , & that by shrewde arguments . And Zabarell professethe , that Intellectus practicus is all one with Voluntas . And all beit the power of God be distinct from the wisedome of God , yet if bothe be acknowledged to be infinite , each in his kinde , what prejudice is this to the infinitenes of Gods essence ? Neyther will it followe , that one attribute shall want so much of infinite beinge in his kinde , as another hathe of proper being distinct from it ; consideringe that these notions are of different kindes . As for example , if a body , as put the case , the outward heaven , were infinite , there shoulde be bothe infinite lengthe , and infinite breadthe , and infinite thicknes , neythers infinitenes being any whit prejudiciall to the infinitenes of the other , because they are of different kindes . And what colour of reason have you , why infinitenes of power should prejudice the infinitenes of wisedome , thoughe they were distinct really , which yet we believe they are not . And what thinke you , if some attributes be founde answerable to personall distinctions in the Trinity ? Is it not commonly sayde that the second person in Trinity is the wisedome of the Father , and commethe from the Father per modum intellectus ; and that the H. Ghost proceedeth from bothe per modum voluntatis ? But I have no edge to looke into the Arke , or suffer my disputation to trenche upon these mysteries . Yet I confesse , thoughe the Father be not the Sonne , nor the H Ghost , &c. Yet they are not really distinct one from the other . In the Trinity there is alius & alius , not aliud & aliud . But you maynteyne that Gods power is his wisedome , &c. which yet notwithstanding I misl●ke not , but only doe question the argument , wherby you endeavour to proove it , and to my judgement it seemes very superficiall . But my comfort is this , if you weakely maynteyne the nature of God , you will as weakely oppose the grace of God. Agayne I say , it will not followe , that if the severall beings of wisedome and power were distinct , and not identically the same with the essence of God , then the essence should not be infinite . For it may be sayde that the essence is infinite in a beinge substantiall ; the power and wisedome of God are infinite in a being accidentall , thoughe such as necessarily flowes from the nature of God. Indeede if it were prooved , that there is no accident in God , then the case were cleere , that these attributes were not distinct from the essence of God , as indeede they are not ; but this is more then hitherto you have prooved . And till you have prooved it , they may be conceaved as distinct from the essence ( as before hathe bene sayde ) without any prejudice to the infinity of Gods essence , or danger of exposing it unto nakednes , for ought your discourse , hathe as yet alleaged to the contrary . 5. As for that definition of a thing absolutely infinite ; Infinitum est , extra quod nihil est , which you make so much reckonninge of ; I take it to be a vayne conceyte ; considering that the Philosophers who urged it , never made any such construction of it , as you doe ; but applyinge it only to materiall bodies of quantitie and extension , maynteyned that in this sense the World was infinite . But Aristotle dothe not approove of such a notion of infinite , as nothinge agreable with the denomination ; the world being finite rather then infinite in his opinion ; and yet as they all thought , without the world nothing was . Yet some in my knowledge have avouched the world to be infinite , thoughe I nothing commend eyther their learninge , or their honestie herein . And in those former dayes finitum & infinitum , were taken only for materiall differences of bodies nothing at all belonging to immateriall natures , abstract from bodily or materiall extension of parts . And Zabarell ( as I remember ) observes as much ( as touching the opinion of Aristotle ) upon the last chapters of the eighthe booke of Physicks . And howe farre foorthe infinitum is to be acknowledged in nature , Aristotle in his Physicks hath discoursed . Now in the sense before spoken of , it is very absurd , to attribute such a definition of infinity unto God , who is not only a Spirite but the Father of Spirits , and incapable of parts , much more of extension in any materiall manner . But let the wordes be shaped after such a construction as you devise to make the definition suitable to the nature of God ; to witt , as if he were such an entitie , as comprehendes all entitie . I say it is manifestly untrue . For is not the World & all the parts therof , from Angells unto the basest woorme that creepethe , and drop of mire , or sparkle of fire , or the least cinder ; are not all these something , and that extra Deum ? For thoughe eminently they may be sayde to be in God , yet undoubtedly they are extra Deum formally ; and to my understanding it is absurde to say , they are identically conteyned in Gods essence . It is true that Gods essence dothe represent them . For God knowes them not , but by knowing of himselfe and his essence , and beinge of infinite power , can produce any thing that implyes not contradiction . I cannot represent a fitt comparison : but such as the creature can affoard if you give me leave to make use of , I say that every thing which a glasse represents , is not identically conteyned in the glasse , neyther is it true , that whatsoever is knowne by the understanding of man or Angell , is identically conteyned in the understanding or spirite of man or Angell . As I have sayde , so I say agayne ; I see no evidence of that consequence you make thus ; God is illimited , therfore all thinges are in God ; and therfore allso , all thinges that are in God , or are attributed unto him are all one . That which you adde , when you say , whatsoever is uncapable of limit , is uncapable of division or numericall difference , is very ambiguous ; and the ambiguitie being cleered , will proove partly to be without all question , and nothinge to the purpose , partly as questionable as ever , where it is to the purpose . For that , that which is infinite in essence , must be one and not many , I thinke is without question even amongst Atheists nowadayes , that have any learning in them ; allthough a man may fayle in the demonstration of it , as here you doe . For to be infinite in essence , is to comprehend all specificall entities not numericall . For such , as such , differ not in essence . And for it to be multiplied according to numericall differences only , seemes nothing prejudiciall to the infinitie of the essence , save only as infinity of essence is corruptly conceaved to imply quantitie . Infinity of power dothe more evidently include opposition to numericall pluralitie , then infinity of essence in my judgement . But be it , not only without question , but allso supposed to have bene made evident by some demonstration of yours , yet is it nothing to the present question . For the question in present is not , whether there may be two Gods : but only , whether in the one nature of God , there be not thinges different ; to witt whether Gods wisdome be not different from his power , and both these different from his goodnes ; that is in a word , whether there be not any accident in God. And yet , unto this question you are arrived , but in a very indecent , and incongruous manner . For wheras before you had undertaken to proove , that all thinges were in God accordinge to ideall perfections , by all thinges understandinge substances cheifly , as of Angells , and men , and beasts of all sorts . And in this chapter doe undertake to shewe , that all things thus being in God , are not in him by way of pluralitie , but drawne to unitie : and accordingly should herby proove , that the essence of an Angell , and the essence of a man , yea and the essence of a beast , and of every base thing is so in God , as one with him , and one with every thinge : You shift of from this , and in the place therof , only mention , how Gods life , and wisedome , and power , and goodnes are all one in God. And this you proove only from this , that God is illimited ; which is as sory a consequence as that , wherby you prooved his illimited condition , to witt from this , that he is independent , and receaved not his being from any thinge . Which consequence of yours , is so farre from naturall evidence , that it is repugnant to all Philosophers of olde , who maynteyned eyther the World , or the first matter ( not to speake of Intelligences ) to be independent of any efficient cause , and without all makinge , yet did never conceave that herehence it must followe , that eyther of them should be infinite . No lesse inconsequent is that , which followeth allso , as when you say , Whersoever it can be truly sayde , this is one and that another , or this is , and is not that , each hath distinct limits . I say this is untrue . For suppose a body were infinite ; In this case bothe lengthe , and bredthe , and thicknes were infinite ; yet lengthe were only lengthe , and not bredthe , yet never a whit the lesse infinite . Neyther is infinity in thicknes any hinderance to infinity in breadthe , though breadthe be not thicknes ; nor infinity in breadthe , any hinderance to infinity in lengthe , thoughe lengthe be not breadthe . In like sort the infinity of Gods power shoulde be no prejudice to the infinity of his wisedome , though his wisedome be not his power ; Nor the infinitie of his goodnes , any prejudice to the infinitie of his power , and wisedome , thoughe his power , and wisedome , and goodnes were different in themselves . But to come nearer ; what thinke you of the Persons in the Trinitie ? The Father is the Father , and neyther is he the Sonne , nor the Holy Ghost ; will you herehence conclude that he is not infinite ? The Sonne is the Sonne , but he is neyther the Father nor the Holy Ghost ; will you therfore say , he is not infinite ? The Holy Ghost , is the Holy Ghost , but neyther the Father nor the Sonne , will you hence inferre that he hathe limits , and is not infinite ? And is it not confessed not only by great Schoolemen , but even by our divines allso , that the Sonne is produced of the Father per modum intellectus ? Is he not the wisedome of the Father , and what difference betweene the wisedome of God , and the understanding of himselfe ? And doe they not allso confesse , that the H. Ghost proceedes from bothe per modum voluntatis ? And as we say , Gods understanding is not his will , though it be no different thing from his will ; and Gods will is not his understandinge , thoughe it be no different thinge from his understandinge , so we may adore the indivisible unitie of the Godhead , notwithstanding the Trinity of the Persons , thoughe we are not able to comprehended the mystery herof . It is true , our understanding is such , as that , oportet intelligentem phantasmata speculari ; & imaginatio non transcendit continuum . Yet notwithstandinge we atteyne by discourse to the acknowledgment of thinges immateriall , as of our soules , yea and of Angells ; yea and of the God both of men & Angells ; yet not by materiall thinges as by the pictures of them , as you phrasify it , but rather as in the effects ; wherein as it were in glasses doe shine the causes of them . Thus Aristotle from the motions of the heavens hathe inferred the existence of immateriall and abstract substances as the moovers of them . And we commonly say , that the World is as a glasse wherein the glory of God is represented . His eternall power and Godhead being made manifest by his workes , as the Apostle speakethe Rom. 1. 20. Of Gods illimited beinge we make no question ; but well we may question the soundnes of your arguments , wherby you proove it , as allso the soundnes of those consequences , which you make from it . And farre better it is to content our selves with the simplicitie of our Christian faithe , in believinge of God , what Gods word teachethe us , then to depend upon weake reason for the confirmation therof . For weake reasons doe rather betray a cause , then justify it . We believe that God is one , and that there is no pluralitie of natures in him , but only of Persons . And we must take heede that the Metaphysicall extract of vis unita fortior ( which you speake of ) doe not so farre possesse us with the contemplation of Gods unity , as to deny the Trinity . And touchinge the attributes of God , as neyther distinct from the essence of God , nor from themselves , we doe not much affect curiosity of demonstration ; but if any man voluntarily undertake such a taske , we looke for substance of sound proofes , and are not content to have our mouthes filled with emty spoones . You seeme to gratify God with your hyperboles ; but surely he dothe not put us to tell any untruthes for him , as man dothe for man , to gratify him . You enterteyne a conceyte of Gods power , above all conceyte of infinite power ; of Gods wisedome above all conceyte of infinite wisedome ; of Gods goodnes above all conceyte of infinite goodnes . To be essentiall to the nature of God , is more noble , I grant , then to be accidentall : but howe any power can be greater then power infinite , or any wisedome greater then wisedome infinite , or any goodnes greater then goodnes infinite , I cannot comprehend yet I verily believe , that whersoever infinite power , & infinite wisedome , & infinite goodnes is founde , that nature is not accidentally but essentially both powerfull , and wise , & good , as namely the nature of God : thoughe of the evident demonstration therof , for ought you have brought to helpe us herein , we may be still to seeke . As for succession , and extension , we holde that each is impossible to be infinite . And neyther of them any attribute of God , as power , and wisedome , and goodnes is . And therfore , the comparison you make of the nature of God in this kinde , must needes be wonderous wilde . Yet I envy no man the delight that he takes in these and such like contemplations , but rather wonder that succession , and extension shoulde be reckoned up by you as excellencyes and perfections conteyned in God , and that all these mentioned attributes layde out in severall , should have infinities added unto them . Much more should we have wondered , if the issue of your discourse had bene answearable to the originall , which is to shewe , not how power , and wisedome , & goodnes are all one in God , which are with us of accidentall denomination ; but to shewe how every substance is in God , of Angell , of man , of beasts , of birds , of fishes , of woormes and every creeping thinge ; and that all these are to be accoumpted excellencyes and perfections . And surely they had neede to be in God , in a more excellent manner , then they are in themselves ; otherwise their advancing so highe , woulde be too great a degrading of the nature of God. But to adde my mite of discourse , touching the being of all thinges in God , and the precise unitie of all thinges in God , which under a forme of pluralitie according to our conceytes , are attributed unto him . As touching the first , that all perfections are in God , is to be acknowledged without all controversy , because we understand by God such a nature , as nothing can be imagined better ; and I approove of Aquinas his reason . Like as heate if it did exist of it selfe , it should comprehende all degrees of heate : so the essence of God being all one with his existence , that is he beinge essentially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all perfections of being must necessarily be comprehended in him . But as for the perfections of beinge which are founde without God , according to their severall rankes and kindes therein ; ●s namely of being , without life , of being and life without sense , or reason ; of beinge , life , & sense without reason , of bothe beinge , life , and sense , and reason : as they are not like unto God according to any univocall notion of Species , o●kind , but only analogicall , which as Aquinas shewethe , is this , that God is entitie by essence ; every other thinge is an entity only by participation . So likewise their perfections cannot be sayde to be in God univocally , but only analogically , as the effect is sayde to be in the Agent , in as much as he hathe power to produce it . It is true , some thinges are attributed unto creatures , which cannot be attributed unto God ; and some thinges are attributed bothe to God , and to the creatures . As for example ; God is not a body , man is a body ; God is a spirite , an Angell is a spirite ; God hath beinge , so have all thinges ; God hath life , so have many thinges . God is wise , good , powerfull ; these attributes are likewise conveniently given to men and Angells . Yet these denominations , in admitting wherof bothe God and creatures doe agree , are as different in respect of God and the creatures , as those denominations in the communion wherof they doe not agree . As for example the Spirituall nature of God is as farre different from the spirituall nature of an Angell , as from the bodily nature of ma● or beast , as being infinitely different from eache . And therfore it is that some make the measure of perfections in the creatures not their approximation in nature unto God , but rather their remotion a non esse . One creature having more perfections of beinge then another , & consequently so much the more remooved from not beinge . But the creatures of greatest perfection being but finite are still infinitely remooved from God who is infinite . So that like as the bodily nature of man dothe not agree in any kinde with the spirituall nature of God ; so neyther dothe the spirituall nature of an Angell agree in any kinde with the spirituall nature of God. But God is equally an equivocall Agent in respect of bothe . And no merveyle ; for the denominations wherein God and the creature agree , are commonly such as are of accidentall denomination unto the creatures ; as when we say God is wise , and holy , and powerfull ; a man or Angell is wise , and holy , and powerfull &c. But is there any colour why , the nature of God shoulde come nearer unto those thinges that are of accidentall denomination in us , then unto those that are substantiall ; wheras every meane scholer knowes , that substances are more noble then accidents , and as for substantiall denominations wherein God , and the creature doe agree , if they be examined , it will be founde that in the resolution of the truthe , the agreement will appeare to be only in negation . As when we say , God is a spirite , the negation of extension corporall and materiall , is the only thinge , wherein the nature of God agreeth with an Angell . Like as our Saviour intimates the description of a spirite in distinction from a man , to consist in this , that a spirite hathe not fleshe and bones . And as for the generall not on of entitie common to all , marke what a vast difference there is herein betweene God and the creature , and such as excludes all univocation . God is an entity independant , and wherof all other entities depend bothe for their production , and for their preservation , and that out of nothinge , as touching the last resolution of them into their first principles . Let it suffize then , that all perfections are in God , and that they all are his one most pure and most simple essence . But as for created perfections , the word created is a terme diminishing perfection ; but such as they are , they are in God only , as effects are in their causes , and they not univocall , but equivocall only , or at the best but analogicall . Let us come to the consideration of the unitie of Gods attributes , especially with Gods essence , whence it will followe , that an unitie of them is to be acknowledged amongst themselves . And the question wil come to this , whether there be any accident in God ? Not that I have any edge to these Metaphysicall speculations ; or that I thinke our language to be fitt for them , for want of termes of Art in common use to expresse such notions , as here must necessarily occurre : But only being provoked herunto by your discourse , who here and there inculcate foule errors in Divinitie , & that depending sometimes upon these , or such like Metaphysicall contemplations . Some therfore argue thus . If there were any accident in God , then there shoulde be some essence common unto God with complete substances create , to witt an essence supporting accidents . And if there were any common essence to God with other substances , then there were to be acknowledged something in nature before God ; as the Genus is commonly accoumpted in nature before the Species therof . And further , it seemes , that if any genericall nature were common to God and us , then some part of Gods essence should be found in us , and some part of our essence shoulde be found in God. Like as the essence of Animalitie being common unto man & beast , is found both in man and beast . And consequently . God creatinge substances , should create in part a certeyne common essence , which is founde in himselfe , and so the selfe same essence shoulde be bothe the Creator , and the creature . If to avoyde these dangerous consequences , it be replyed that to support accidents is not af any essentiall denomination , but accidentall ; as great absurdities seeme to followe on that part allso . For if to support accidents be an accident , this makes way to a progresse in insinitum without ende . For even this supportation of accidents , if it be an accident , must be supported by a substance and so without ende . Agayne if to support accidents be an accident ; it must eyther flowe from substance , in case it be an accident proper ; or be brought from without by some agent , if it be an accident common . This latter cannot be admitted in respect of God. If the former be , then there must be acknowledged some common essence bothe to God and other substances , whence this accident flowes , and then we are , where we were . Another argument may be conceaved thus . It is commonly receaved , that every substance is more noble , and of greater dignitie then any accident . And therfore if accidents were to be found in God , some thinge shoulde be founde in God , more ignoble then his creatures . If accidents were to be found in God , then eyther they shall denote entities of perfection or imperfection . Impossible it is that any entitie of perfection shoulde be founde in God. For Deus est quo nihil melius excogitari potest . If of perfection , then it is the very essence of God and no accident , for as much as Gods essence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which comprehendes all perfection of entitie . Like as heate comprehendes all degrees of heate . Agayne an accident is compared to the subject , as an act to the power of receavinge it . But there can be no power passive in God : For as much as passive power is allwayes perfited by the act . And so the nature of God should admitt perfection from an accident . Lastly , God is a Spirite , and therfore no bodily or materiall accident can be found in God ; if any be found in him , it must be spirituall . Nowe as Aristotle saythe , there are but three sorts of thinges in the minde of man , and they are eyther faculties , or passions , or habits . Of these , passions are too base to be attributed unto God , and they are not severed from change . And as for habits , they suppose an imperfect nature , which is perfited by them , which cannot be verified of the nature of God. Nowe the faculties of God are eyther of understandinge , or of willing , which are operations immanent or of working without by operations transient . If it may appeare , that Gods facultie of understandinge is all one with the act of his understandinge , then it will therby appeare that the facultie of the understanding is not distinct from the nature it selfe of God : considering , that albeit it is without question that the facultie of mans understanding is distinct from the act of his understandinge ; yet some have questioned , whether the faculties of a mans soule be really distinct from the substance of the soule , and maynteyned that they are not , as namely the Sco●ists . But what neede we proceede further . Aristotle him selfe , that great naturalist hathe acknowledged the first moover to be his life , and his intelligence . Yet consider in reason ; If Gods essence and existence be all one ; how much more his understanding facultie ; and his actuall intelligence . For an understandinge facultie can easily produce the act of understanding ; but essence cannot give it selfe existence . But essence and existence in God are all one . For if they were not , then eyther his existence should flowe from his essence , which is a thing utterly impossible . ( For act cannot flowe from possibilitie ; neyther can any thing be conceaved to be productive , unles it suppose existence . ) Or existence must proceede from some exter●or Agent that causethe it ; Now this were to maynteyne some superior cause unto God himselfe , which hathe power to create him . In which case he should have something better then himselfe , which is flat contradiction to the nature of God , whome we conceave to be such , as nothing better then he can be imagined . But I willingly professe , I nothing like these curiosities , neyther did I ever give my selfe to this kinde of study before . There is no reason but may be shaken by wrangling opposition . Faith cannot . SECT . II. Of the Severall branches of absolute infinity ; or of the infinity of the Divine attributes as they are severally apprehended by us . CHAP. V. Of Divine immensity , or of that branch of absolute infinity wherof infinitie in magnitude or space imaginary is the shadowe . HENCE you drawe us to the speculation of the severall branches of absolute infinity ; and first of Gods immensitie , which you premise unto Gods eternitie ; wherof I muse not a litle : considering that immensitie is an attribute denominating God in respect of creatures ; and is not any otherwise considered by Schole Divines nor by your selfe neyther , but in this respect that he fillethe all places . And therfore before the World was , and before there was any place to fill , he could not be sayde to fill all places . As for eternitie in being without beginninge , that is an absolute attribute , and was ever verified of God. Perhaps you consider immensitie not as it signifieth his filling of all places , but as it signifieth his abilitie to fill all places . Yet this is in reference unto place , and we commonly confound Gods immensitie with his ubiquitie . Much lesse can I approove your Rhetoricke , as when you make infinity of space to be the shadowe of Gods immensitie . First because infinity of space is neyther existent nor possible to be existent , and to my judgemēt , such a thing seemes not fitt to be a shadow of that which is existent , such as you suppose the immensitie of God to be . Secondly immensitie of space is in respect of that quantity which is called quantitas motis quantitie of extension , and capable of division , but the immensitie of God denominates him , in respect of that quantitie , which is called quantitas virtutis , quantitie of vertue , incapable of extension or division . And therfore the one seemes no way sitt to be the modell of the other . Thirdly shadowes doe many times exactly represent the proportion of the thing shadowed ; and if at some times they are farre lesse , at other times agayne , they are farre greater then the bodies which they represent , as when the day declineth and the shadowes of the evening are stretched foorth , as the Prophet speakethe . And indeede you may well say that immensitie of space is even in this respect a shadowe of Gods immensitie . For immensitie of space is absolutely infinite ; but Gods immensitie as it signisies his existence in all places , ( neyther doe I finde it otherwise considered , eyther by Schoolemen or your selfe ) is absolutely finite : For as much as all places put together are but finite , nor can possibly be any more then finite . But let us consider the particulars of your discourse . You tell us , that our imaginations will hardly suffer infinitie to be severed from time and place . This is a paradoxe to me . I had thought rather , it had bene farre 〈◊〉 for us to imagine time finite , and place finite , then eyther of them infinite . For it is a ruled case , that infinitum qua infinitum non potest cognosci ; Yet you will have it so easy to be imagined , as that you make it a very difficult matter for imagination to apprehend eyther time or place otherwise then infinite . If you had avouched it of time and place indefinite , it had bene lesse distant from the truthe ; yet that allso distant from the truthe . For undoubtedly my imagination may conceave a time definite , as well as indefinite ; As for example , it may as well conceave three yeares space of time , as well as more yeares space of time then three , without de●ing how much : the like may be sayde of place allso . As for infinite time and place , as it is impossible that any such thing should be , so I promise you , I cannot conceave that it should be so easily ( as you suppose ) if possibly imagined . Yet you take upon you to give a reason of so uncouth an assertion . But that proofe is as inconsequent , as your former assertion was insolent . For thoughe sensible thinges cannot easily be separated in our understanding from place and time , yet when herehence you inferre , that place it selfe cannot be separated by the understanding from the immensitie therof , nor time it selfe from the eternitie therof , I finde neyther art in this consequence , nor any tolerable colour or shewe of reason to make it probable . And to the contrary ( as I sayde ) It is a ruled case that infinitum qua infinitum non potest cognosci . And therfore it is so easie a thing to separate infinity from time & place ; as it is impossible , that in the understanding of man it should be con●oyned with them . Yet this is not all the errour of this your discourse . For the Antecedent is utterly untrue : as when you say , that sensible thinges when they are winnowed from the rest into the closet of the understanding , they still reteyne their circumstances of time and place . Wheras to the contrary it is undoubtedly true , that Intelloctus abstrahit ab hic & nunc ; the understanding considereth thinges abstract from time and place ; and so dothe the imagination allso : Only this is the condition of the imagination , in distinction from the understanding , that imaginatio non transcendit continuum : It cannot consider thinges abstract from continuitie , that is from extension of parts : but from time and place it can abstract , how much more from the infinity of each And surely each facultie were a sory winnower , if it could not separate the graynes of naturall thinges , from such grosse hu●kes that in wrappe them . It is true we are apt to imagine a locall distance , beyond the utmost surface of heaven , but it dothe not herehence followe , that we imagine an infinite distance beyond it , but rather indefinite . And therfore we are apt to imagine a distance without the globe of Heaven , because we can imagine the globe of Heaven in as small a proportion as we list , even no bigger then one of the globes in our College Libraries . In like sort we may imagine time before the World ; for who doubtethe , but that it was possible that time should have bene sooner then it wa● & wh●s it is nowe about sixe thousand yeares since the World beganne ; so if it had pleased God , it might have b●ne 1● . thousand . But doe not you inferre herehence , that we doe imagine infinite time preceding the World ; for that is not helde to be possible as finite time is . But it is an easy leape , I confesse , in the ●rrour of a mans imagination to passe from time indefinite , to time infinite , ●nd to take one for the other . To imagine a successive dur●tion of time much longer before the creation of the world , th●n hathe bene the continuance of it since , is one thinge ▪ but to imagine an infinite duration of time before the World , is another thing , and much different , ●ea infinitely different . Looking backe upon this discourse of yours to proove ▪ whether it might admitt any other toler●ble construction ; I conc●ved your meaning might perhap● be this ; not that place and time coulde not be conceaved without the immensitie of the one , and the eternitie of the other ▪ but ●ather that immensitie could not be conceaved without place , nor eternitie without time . But upon serious consideration I do● not finde this latter interpre●tion to be any way congruous unto your text . For you playnly professe , that albeit both reason and faith drives us to confesse both time and place to be finite , yet our imaginations will hardly suffer infinity to be severed from them , which can admitt no other interpr●tation then that whi●h I have impug●ed . That whi●h you talke , of certeyne Schoole braynes pu●ed in passing this unsoundable gulfe , and that so farre as to suspect , that God , who now is in every place of the world created by him , was as truly in these imaginary distances of place and time before the creation was att●mpted ; is nothing but a bundell of mysteries unto me . For I never kn●we any that offered to p●sse that unsoundable gulfe , you sp●ake of , otherwise , then by imagining● ; ●nd how their braynes were p●zled in giving way to this imagination I k●owe not ; much le● doe I understand ▪ how being pu●ed in this imagination , they should herehence grow to suspect , that God was as truly in ●hat imaginary distance of place as in things truly exist●t , and ●ruly distant ●ach from other . And most of all doe I woonder , what you meane to clap the imaginary distance of time ▪ with the imaginary distance of plac● . For thoughe I hav● read of some that discourse of vacuum lo●i , an imaginary distance of place , and maynteyne that God was and is therin ▪ yet I never heard nor read of any man discoursing in like sort of Vacuum temporis , and maynteyninge that God was and is therein . And as touching the question , whether God be i● Vacu● or in that imaginary distance you spe●ke of ; I have read the question proposed by Vasquius , and th● opinion of some mentioned , who maynteyned that God was in Uac● ; but very fewe ; yet he reckonnethe Cajetan for one ; but whe●ce dothe he fetche this ●pinion of Cajetan ? no● out of his Commentaries upon Aquinas hi● Summes , where is the proper place for a Schooleman to manifest his opinion herabouts ; but out of his Commentaries upon Io●n . 1. v. 12. which makes me suspect the fidelitie of his relation or interpretation of Cajetan . The other which he mentionethe is Major upon the 1. of the sentences and 37. distinction . And sinc● we are fallen upon it ▪ I am willingly to conferre discourse with you herabouts . And first , I say , that Scripture and reason seeme to favour it . For King Solomon professeth that the Heavens of Heavens doe not conteyne the Lord : & likewise Iob saythe of him ▪ that He is higher then the Heaven , and deeper then Hell ; & certeinly God is able to produce a body without the Heavens , and consequently in Vacuo ; & herupon it seemes to some , that in good reason God should first have a being there , before he produce the any body there . And this is one reason of many , which Brad wardine usethe to proove , that God is in Vacuo : ( for tha● is his opinion ) though Vasquius was not acquainted with him . Now by your leave , I will consider your reasons to the contrary . First you demaund whether this locall distance be created or no● ▪ whether it be something or nothing ? I answeare , that ●rteinly it is not created , as being just nothing yet so as that it is possible a body shoulde be , where before was no body . As for example where now the World is , before the World was , 〈◊〉 no body , yet was it then possible there should be a body , So without the Heavens is no body , yet is it possible that a body shoulde be without the heavens . You proceede sayinge , If it be nothing , then they had an imagination of an infinite space which really was nothing ; and we grant they had . For they helde it only an imaginarie space or distance . Further you inferre ; If really nothing , then it coulde not be truly termed an imaginary space , before the World was created . A manifest inconsequence . For as men may imagine thinges that are not , so such things may be truly termed imaginary things which are not reall . And there is no such difference , as you avouche , betweene these two , To imagine an infinite space , and to say , that There is an imaginary infinite space . For whersoever there is the imagination of an infinite space , there must needes be an infinite space imagined . And therfore as often as there is in man the imagination of an infinite space without the heavens , this is as much as to say , there is an infinite space imagined by man to be without the heavens . But I observe your subtiltie following . Before the heavens , you say , there coulde be no imagination of any such space ; therfore there was no such space imagined . I answeare ; thoughe before the heavens there was no man at all to imagine it , yet neverthelesse was it imaginable , and now you confesse it is so imagined . And not only doe we imagine a Uacuum to have bene before the World was , but even since the World is , to witt , without the Heavens . And taking it aright , is not only nowe so imagined by us , but a truthe that a Uacuum is without the heavens , and was before the world was , where now the world is . For the errour of the imagination is to mistake in the right meaninge of Vacuum . For commonly it is imagined under the notion of a space existent , wheras indeede it is rather the negation of a body existent , joyned with the possibilitie of a body to exist . So without the heavens is no space or body , yet possible is it , that a bodly space shoulde be . Neyther is it required herunto , that it should be created by God ; for only reall things are created by God , but the negation of bodies existent requires no creation , but rather the suspension of creation . You thinke the reality of this imagination to be God , whome the Hebrewes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place ; I rather thinke the realitie of it is a voydenes of a body or bodies with the possibility of existence of a body or bodies . Touching which possibilitie , if it be demaunded in what subject it is ; I remember what answeare Ioannes Grammaticus made to the like question , reported by Averroes on the 12. booke of Aristotles Metaphysicks , namely that it was in God , to witt fundamentally not formally . For I nothing doubt but his meaning was this . In God allone is found an almighty power to make the world out of nothing , whence it followeth , that before the world was , there was a possibilitie that the world should be , and the mere active power of God is sufficient to denominate this possibilitie . A possibilitie physicall or naturall requires a subject to support it , but a possibilitie logicall not so , as being only negatio repugnantie , a want of repugnancy . And if God was able to make a world out of nothing , then surely it was no contradiction , that the world should be , and consequently the world was possible before it was . And yet to drawe a litle nearer unto you in this ; I professe , I finde it more hard to maynteyne , that God i any where as in a place , then to maynteyne that God is in Uacuo . For marke howe Durand distinguishethe ; Place , saythe he , is considered two wayes , eyther as a naturall thing , or as conteyning the thing placed therein . As it is a naturall thinge , God is in every place , but as it conteynethe the thing that is sayde to be therin ; so God is in no place secundum se , in respect of himselfe . For nothing without him is able to conteyne him ; but in respect of his effects , he is in all places ; because he is conteyned of nothing , but rather conteyneth all things , and preservethe them . But in respect of his effects he is every where . For he fillethe every place with his effects ; & in this sense , it is proper to God to be every where . Herupon some may conceave that God may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place , because he conteynethe all thinges , rather then is conteyned . Yet we knowe that the continency of place is corporall , and ordinarily the place is more base then the things conteyned therein . But Gods continency is merely vertuall and spirituall , and in dignitie infinitely beyoud the most noble creatures . And we have no great cause to doate upon the Rabbines , whose Philosophy was never a whit better then their divinitie . Yet one thing more : The question was whether God might be sayde to be in Uacuo , and your discourse is only to deny , that there is any such infinite space as is imagined , eyther now to be without the heavens , or hertofore to have bene before the world was , but you take no notice of the Arguments made to the contrary , much lesse doe you take any care to answeare any one of them . And yet to my thinking some are shrewde ones , and different courses are taken in answearing them ; which argues that one mans answeare gave litle satisfaction to another . I will therfore take this paynes in part for you , & represent the arguments of Bradwardine , who takes upon him to proove , that God is essentially and presentially every where , not only in the World , and all the parts therof ; but allso without the World , in that Uacuum or site imaginary ; & withall I will make bold to shewe you my judgement of them . His first argument is large ; in effect this : God can moove the World by a direct motion further Eastward , or further Westward . Vpon this supposition he proceedeth thus . Eyther God was here before , whether the World is now mooved or no ; Agayne , eyther God continuethe there from whence the World was mooved , or no. If God was there before his motion thither , and continuethe still where he was before the motion from thence , then it is manifest he was and is in Vacuo . But if from the time that the World mooved from hence , he ceaseth to be here , and upon the Worlds mooving more Eastward , he beginneth to be there , then God changethe his place with the world , ceasinge to be where formerly he was , and beginning to be where formerly he was not ; and consequently God shall be mooved at the motion of the world , as the soule of man is sayde to be mooved , upon the motion of the body . But this seemes very uncouthe to be attributed unto God , thoughe some are content to swallowe it , not satisfyinge themselves in finding out a convenient answeare . Others deny the supposition , to witt , of a direct motion competent to the world . But saith Bradwardine , to deny that God is able thus to moove the world , is to curtll the Allmighty power of God ; and therfore that opinion saythe he , is amongst the Articles which were condemned by Steven Bishop of Paris . Yet of those Articles it was woont to be sayde , non transcendunt Alpes , they doe not climbe over the Alpes ; and we may as well say , they doe not goe a ship board to sayle over our narrowe Seas . In my judgement the supposition is unsound and the contrary rather true , namely that the world cannot be mooved Eastward or Westward ; not thoroughe any impotency in God , who can doe all thinges that imply not contradiction ; but by reason that this is such a thing as implyethe contradiction , if it be well considered , and therfore is impossible . For it supposeth that without the world there is a space , consisting of parts , thorough some parts wherof more or lesse : the world may be mooved . But this is utterly untrue ; for they themselves confesse , that the space they speake of is only imaginary . Nowe herehence it followethe that the motion thorough an imaginary space , must be only an imaginary motion , and no reall motion . Secondly we answeare , supposing the motion true and reall and such a thing possible ; that God is sayde to be in the world not secundum se , but secundum effectus , as before we had out of Durand , because with his effects he filles all thinges , all places . Now though these bodies doe thus moove , & therwithall the effects wherwith he filleth them , yet he himselfe is not mooved ; because himselfe , as himselfe cannot be sayde to be any where , but as in himselfe he was before the world was , so in himselfe he continuethe to be still . His second argument is this : Suppose God create another world without the heaven ; then eyther God is there , where he was not before , and so shall be changed in place ; or if he were there before , then he was in Uacuo . I answeare , that God may be in thinges , wherein he was not before , not because himselfe becommethe otherwise then he was before , but because thinges which before were not , nowe are ; and God with his effects dothe fill all things and all places , as they have their beinge , and ceasethe to fill all thinges , as they cease to have any beinge . In a word God is sayde to coexist , or not coexist with thinges anewe , not that he dothe eyther beginne or cease to coexist with them ; but in respect that they doe eyther beginne or cease to coexist with him . His third argument is , that as many as deny God to exist in Uacuo , must be driven to deny that God could make the world bigger or lesse then it is . But we see no cause , why we should be cast upon any so absurd assertion . We grant that God could and can make a reall and spacious distance beyond the Heavens : but till God doth create such a distance , we deny that there is any such , thoughe we deny not , but man may imagine such . Agayne he say the we must be driven to maynteyne , that God necessarily made the world n the site . A. where now it is , and that before the world was made , there was no other site , but the site A. where now it is . But we say that before the World was , there was no site at all , not only no site different from the site A. but allso not so much as the site A. neyther . And that to imagine any different sites before the world was , is to imagine distance of parts , where neyther any parts were , nor distance ; thoughe such distance of parts be imagied by us , like as Chimeraes are , and such like fictions . Agayne he disputes thus : Except Uacuum be granted to have bene sometimes , the world was everlasting ; I answeare ; Uacuum sometimes was ; but the question betweene us is not about the existence of it ( as such negations and possibilities may be sayde to exist ) but only about the nature of it , to witt wherher it conteyned any distance of parts as it is imagined after the forme of a positive thinge . This we deny , and doe maynteyne that Uacuum is only a voydnes of bodies with possibilitie of existence of bodies , not of existence of bodies therein , as in a space capable of bodies as it is imagined , but simply of their existence . His cheifest argument is this 〈◊〉 when God created the world eyther he was there before he created it or no. If he were there before he created it , then he was in Uacuo . For before the creation was , nothing was without God , but Uacuum . If you say , God was not there before he created the world ; this he saythe is contrary to reason . But to my judgement it is contrary to all reason , to say that the differences of site , as here 〈◊〉 there were extant , before any thing was created . Well he prooves it thus ; for say●●● he , God must first be there , before he workes there . I answere ; Gods workes are of diverse sorts ; there is a worke of creation , a worke of preservation , and a worke of moovinge his creatures agreeably to their natures diverse and sundry wayes , as he thinkes good . Now all other operations of God about his creatures , suppose his being in them , they being allready created , but his creation dothe not , much lesse dothe it suppose his being there as in Uacuo . For to be in Uacuo , is as much as to say to be in nothinge . Which I confesse is true of God taking it as a negative thus , God was not in any thing . The truthe is , all differences of place and site as here , & there , and els where , are not , but by creation . For to say that God is in some site or place , is to say , that some site or place or thing is coexistent with God , which cannot be without creation . That which he addethe herunto is of the same nature , and admitts the same solution , now I proceede along with you . 2. To the Atheists demaund , where God was before the world was ; your answeare is , God was in himselfe . I doe not mislike it : and so I say , God is in himselfe still . For he is not changed . Only in the creation and preservation of all thinges , virtue did and still dothe flowe out of him allwayes , so that with his sweete influence he fillethe all thinges . To be conteyned in place , is too base a condition for the nature of God , he rather conteynes all thinges . So that even now , God is no where conteyned ; before the world he was no where conteyninge , because there was nothing without to be conteyned and nourished by him . Neyther is it any thing harshe to say , that God was in no place , where there was no place for him , wherein to be . But betweene the question which you propose , and the answere therunto , you doe insperse some strange assertions , affecting curiositie of discourse , more then sobrietie of sense , as when you say ; In respect of eternitie and immensitie , no creature , no positive essence , no numerable part of this Vniverse , is so like unto him , as this negation of all thinges , which we describe by the name of nothing . A string may be strayned so high , as by breakinge to marre all the musicke ; and some witts have affected so highe a streyne of subtiltie of sentence , as that they have degenerated into non-sense . Such is this assertion of yours , wherein you affirme , that no numerable part of this Vniverse ( as much as to say , neyther man nor Angell ; yet was man made after Gods image & likenes ) is so like unto God as nothing . Ou● upon such abominable speeches ; wherby God himselfe who is the breath of , our nosthrills is made , if not just nothinge , yet to come nearest unto nothing . What sport are Atheists like to make with this ? why like Davids foole , say in their hearts , there is no God : when a Christian , and a Divine , and a great writer , whose workes are current , when others are not , is founde to professe , that no creature is so like unto God as nothing . Yet this is not all ; for you say allso , that no positive essence is so like unto God as nothing , as if God himselfe were not so like unto himselfe as nothing is . And indeede we commonly say nullum simile est idem . Yet by your leave the Sonne of God is the image of his Father , and dare you say that he is not so like his Father , as nothing is ! No merveyle if the Spirite of confusion overspreades your discourse like a garment . For what sense , I pray , is there in this speeche of yours as when you say , that this name , nothinge , is the description of the negation of all thinges ; wheras indeede the negation of all thinges , is much fitter to be the description of this name , nothing ; then the name , nothing to be the description of the negation of all thinges . For the description is usually larger then the terme described . The reason you bring to justifie so uncouth a speeche , is as absurd and odious , and false as your former assertion , as when you say , Nothing hathe neyther beginning nor ende of dayes . Fye , fye upon such shamefull assertions , as much remooved from witt as from honestie . Hathe nothing neyther beginning nor end of dayes , which is as much as to say , that the dayes of it are everlastinge ? why I say , It hathe no dayes at all , no being at all , no not so much beinge as propositions attribute unto negations and privations . I say it never had , nor hathe , nor ever shall have any dayes , at all , neyther is i● possible it should have dayes , for as much as it is utterly impossible , that God should not be , or cease to be , who is the sovereigne beinge , and i● whome but erst , you professed that all thinges are , and that in a better manner then they are in themselfes . And shall this name nothing be now so farre advanced , as to be above all positive essences , or parts of this World , in likenes unto God , and that in respect of eternitie , and immensitie ? But what eternitie or immensitie of being is to be found in that which hath no being at all , nor ever had , nor ever shall have , nor can have , no not so much as negations have ? Yet the Heavens have had continuance so long , as not very well knowne to man ; and so have the Angels had , and shall have for ever . The smallest part of this Vniverse , hathe some magnitude ; some parts have quantitatem motis , quantitie of extension , and that all most incredibly great , certeinly incomprehensible by the witt of man , as the Heavens ; other parts have quantitatem virtutis , quantitie of spirituall perfection , as the Angells , and that allso inscrutable by the witt of man. But as for the name nothing , that hathe no magnitude at all , neyther of corporall extension , nor of spirituall perfection , unles you will returne to the imaginary distance of space without the Heavens , which but erst you disputed against . For no immensitie otherwise can be found in this your nothing , which you advance so high as in eternitie and immensitie , to be so like to God , as no creature , no positive essence , no numerable part of this Vniverse more , or so much . If in consideration of the most monstruous incongruitie of your assertion , and that as God hath his beinge necessarily , so it is a thing utterly impossible , that nothing should have any being ; to shift your selfe out of this absurditie , you shall say , that by nothing you understand not the negation or privation of any thinge whatsoever ( which yet was delivered by you without all limitation ) but only the negation and privation of things created : yet herein you shall fall into a newe non-sense . For then your proposition shall runne thus in effect , No creature is so like unto God as no creature , which yet is as untrue as absurd . For surely every creature is more like unto God , then no creature , in as much as it hathe a true beinge , which the negation or privation of a creature hathe not . And yet you consider not that in this sense , nothing , hathe an ende of dayes . For as soone as the World beganne to be , forthwith ceased the being of nothing which went before it . But you proceede to take the word nothing in a more large signification , as when you foorthwith say , The negation of all thinges is more like unto God then any one thinge ; You were as good say , that it is more like unto God , then God himselfe , yea then the Sonne is like unto the Father . What blasphemous conceytes are these , & how fitt for Atheists to make merry withall . And that you may not seeme to runne madde without all reason , you adde a reason unto it , and the reason is this , Because no distinct or proper place of residence can be assigned to nothing , or to the negation of all thinges . A most absurde reason , and only plausible unto them , that have lost their witts , in the wildernes of their confused imaginations as you have done . For in such a sense no place can be assigned to the negation of all thinges , as makes it more base , then the vilest thinge that is , so farre of is it from advancing it to any likenes unto God above such thinges as have being at all . For therfore no proper place can be assigned to God , because he filleth all places , and if there were a thousand Worlds he should fill them all , nor by beinge conteyned in them , but by conteyninge them , yet not locally conteyninge them , but vertually . But therfore no place can be assigned unto the negation of all thinges , because it is uncapable bothe of place and beinge , whether , circumscriptive as bodies are capable of place ; or desinitive , as Angells are sayde to be in place ; or repletive , as God is sayde to be in all places . Nay it is not so much capable of place , as accidents are , which are in places not per se of themselfes , but per accidens , as they affect bodies , which are in place of themselfes . For in very truthe , the negation of all thinges never had , nor hath , nor ever shall or can have , any such existence , as propositions attribute to negations or privations . For it was ever false , & is , and shall be to say , Nihil est ; For as God all wayes is , and that necessarily : so it is impossible , that this proposition shoulde be true Nihil est . Yet that it may in some sort appeare , that this your wilde discourse proceedes from the zeale of the glory of God , that so you may advance him , above that which is most like him , to witt above nothing or above the negation of all thinges , you tell us , that this nothing is most unlike him . Yet this allso is a newe non-sense , namely that , that which is most like unto God , and that for eternitie and immensitie , prime branches of Gods infinity , should be most unlike him ; and herein you manifestly contradict your selfe . For if it be most unlike him , then every thing is more like unto God then it , which before you denyed ; and to the contrary affirmed , that no positive essence , no numerable part of this Vniverse was so like unto God as it , to witt , as nothing . Yet nowe you say even this nothing , is most unlike him : and as it were to endoctrinate our plumbeous cerebrosities , and to supply our insufficiency of proovinge so quaint a point of Metaphysicall untruthe , namely that this name nothing is most unlike unto God , you helpe us in a freindly manner with a reason herof , and that is this , because for soothe nothing is truly , and absolutely no where . But why did you not adde , that as it is no where , in respect of place , so it never was , nor is nor shall be in respect of time ; nor is it possible that it shoulde be , like as it is impossible that God shoulde not be . For nihil esse , est Deum non-esse : to say that nothing is , is to say that God is not , or to deny that God is . But you proceede to exercise your witt in disparaging nothing ; and wheras before you sayde , that it was no where ; next you say , that It is not in it selfe ; as if to be in it selfe , were some kinde of being some where . And you adde as it were a reason herof , when you say , non entis non est actio , non est qualitas , non conditio . But this reason is as good as the rest . For that nothing should be in it selfe , it is not requisite , that it shoulde have eyther action , qualitie , or reall condition . Or if it had eyther of these , it should not be in nothing . And why shoulde you accoumpt it a condition of being , to be in nothing ? You adde that nothing cannot have any right or title to be accoumpted it selfe ; a wonderous strange assertion . For if it be not it selfe , then it is not the same with it selfe ; if it be not the same with it selfe , then it is different from it selfe , & that in somethinge . For if in nothing it be diferent from it selfe , then every way it is all one and the same with it selfe . But if in somethinge you conceave it to be different from it selfe , it behooves you to shewe what that something is , wherein nothing is sayde to be different from it selfe . But if nothing can be alleaged , wherein it differethe from it selfe , then surely it is the same with it selfe , and consequently it hathe good right and title to be it selfe . You proceede in your unprofitable subtilties , and tell us , that we may truly say some objective conceytes are nothing . Yet surely every conceyte is somethinge , but the objects of some conceytes , perhaps your meaning is , are nothing . Now the objects of conceytes are the things conceaved . You might then as well have sayde , that somethinges conceaved are nothinge . And it is a truthe ; for Chimeraes may be conceaved , and Tragolaphoi , and Centaures , and after a sort privations and negations allso , which yet are no reall thinge . But we cannot rightly conceave ( you say ) that nothing shoulde have any degree or kinde of beinge . And I say , that neyther is any such conceyte requisite to maynteyne , that nothing may have just right and title to be termed it selse . And yet by your leave , if it were possible that God should have no beinge , then this proposition Nihilest , were possible to be true , and not otherwise . Now in maynteyninge this proposition you have proceeded so farre , as to affirme that nothing hathe neyther beginninge nor ende of dayes , and that therein it is most unlike unto God in respect of his eternitie . Want of being , you say , is the worst kinde of barrennes . But is it not more sober to affirme , that want of being is no kinde of barrennes at all . For barrennes implyes beinge . And why shoulde you put your selfe to such paynes of phrasifyinge , in proovinge that nothing cannot bring foorth any ranke of being ? since no such thing is needefull to this , to witt , that nothing may have right or title to be termed it selfe ; taking it as an affirmative proposition , wherein nothing is the subject , not as a negative , wherein the word nothing is only a signe of an Vniversall negative . For in this latter acception , it is utterly untrue , seinge every thing may be termed it selfe , as in sayinge a man is a man , and so is a mouse a mouse ; and so the negation of all thinges ( which is your owne description of the word nothing ) is allso , it selfe , to witt , the negation of all thinges . And so it is true to affirme that nihil est nihil . Thus farre you have discoursed of nothing ; now you come to discourse of something , or rather of God. And God , you say , cannot be sayde to have being no where , before the World was made , but with this limitation , save in himselfe . But I judge this to be a very improper speeche , as that which supposethe Gods being in himselfe to be a kinde of being somewhere , which in my opinion is untrue . The truthe is , God is in himselfe , but not as in place . And to be in place , here , or there , or every where , is a denomination too base to be attributed unto God : who as Durand saythe is no where that is in no place secundum se , in respect of his essence , but every where by his effects , as filling all places , all bodies , all Spirits , whether of men or Angells with his effects . You say , he is so in himselfe as that he is more then all thinges . But consider I pray , how is pluralitie a fitt attribute for indivisible unitie ? Yet t is ●ue , he can produce more then all thinges of this world of creatures put together , are . You say he is longer then time ; I had rather say , He is more ancient then dayes ; because he is eternall , & being eternall and all mightie could have made time more ancient then it is . You say , he is greater then place ; It had bene more fitt to say , he is greater then space ; because the greatest place , is but the hollowe superficies of the uppermost heaven , the spacious body wherof is farre greater ; and God greater then it . Yet is this a very improper speache , because comparisons ought to be of thinges in the same kinde . But Gods greatnes & the worlds greatnes are farre different in kinde ; the greatnes of the world , being quantitas motis , quantitie of extension ; & the greatnes of Gods beinge quantitas virtutis , quantitie of spirituall perfection . Yet in this sense it may passe . He is vertually greater then the space of this world , because he could & can produce a greater space then this . You say he is more infinite then capacity it selfe ; Belike you suppose capacitie to be infinite , in sayinge God is more infinite . But created capacitie cannot be infinite ; thoughe greater , and greater it may be in infinitum , yet still finite ; and this is all the infinity , that we doe or can conceave by succession or addition ; & so Gods power to produce greater neyther doth nor can receave any boundes or limits . And as God is able to enlarge time and place , so is he able to limit it , but by your leave with distinction . It is not possible that time past shoulde be made lesse , then it is . But if I mistake not you overlashe , when you say , that God by his essentiall presence or coexistence is able to limit time and place . For as the limitation of thinges proceedes from Gods will , not from his essentiall presence ; so likewise , it is Gods power that denominates him able to limit all thinges according to the pleasure of his will , and not his essence , or essentiall presence or coexistence . It is true , that nothing could have beginning or continuance of being but by him : and it is true allso , that all other thinges have had beginninge , and still have continuance , and that from him . Though this was no Article of the Peripateticks faithe , yet it is an Article of our Christian faithe . And herehence , to witt , from Gods preserving all thinges , and workinge in all thinges , dothe Aquinas inferre , that God by his essence ( not only by his power ) is in all thinges , because , and that according unto Aristotles doctrine , Movens & motum must be simul . But then agayne you knowe , or may knowe how this inference is impugned by Scotus and his followers . As if this were the propertie of a finite Agent , to worke only on thinges indistant from it . But God beinge an infinite Agent , they conceave it to be his propertie , to be of power to woorke upon that which is distant from him ; if by supposition , it were possible , that God were distant from any thinge , or any thinge from it . And therfore thoughe if he be in all thinges , at the center of their supportance as you phrasifie ; yet this is to be in them only by his power , and operation ; and great Schoolemen have peremptorily denyed , that herehence it can be soundly inferred , that he is in all thinges by his essence . It is untrue that thinges in succession , may be in number infinite . They may by succession be more and more without ende ; but never shall they come to be infinite . Likewise it is impossible that God shoulde be in more thinges then those that are , or may be ; because it is impossible that there shoulde be more thinges , then those that are or may be . And withall I wonder , how you can maynteyne that God is in those thinges that yet have no being , but only may be . 3. You have discoursed so long of infinitie , that your discourse seemes to be transfigured into it . For the sentence , wherwith you beginne this Section , hathe no ende , no way out of it . Had the evaporation of proud phantasticke melancholy , eclipsed the lustre of his glorious presence , in that late prodigious questionists brayne , which would bring us out of the sunshine of the Gospell , into olde Aegyptian darkenes . Here your Reader becomes erect , to understande , what then : But you falling upon givinge a reason of the last clause , by way of parenthesis , utterly forget to make up the sense of your former sentence . This Questionist you speake of , seemes by that which followeth , to be Vorstius . For his opinion is , that of enclosing God in the Heavens , and excluding his essentiall presence from this inferior World , which was ( as you report ) first brought foorthe in Aegypt . So that it seemes , the Aegyptians were long agoe troubled with this disease , arising from the evaporations of proud phantasticke melancholy , as well as Vorstius ; yea and some Nations too . You say indeede it was not propagated to many Nations , therby implyinge , it was propagated unto some . Only fewe Philosophers of the better sort enterteyned it ( as you say ) except Aristotle or the Author of the booke De Mundo . You woulde say , I take it , that no Philosophers of the better sort enterteyned it , except Aristotle &c. as it lyethe , your sentence is incongruous . But herein , you say , Vorstius did dissent from them , in that he helde that God was and is every where by his power and immediate Providence . This errour of his , you censure as exceeding grosse and unsufferable in that he makes Gods infinite power , wisedome , and goodnes in whole sweete harmony , Divine Providence especially consistethe , but as Agents or Ambassadors to his infinite Majestie : as if his infinite Majestie only were full compeere to his essence ; unsitting to be imployed abroade , or to keepe residence any where save in the Court of Heaven . Concerning Vorstius , I professe , I never founde any such sufficiency in him , especially for Metaphysicall discourse , as should make any man zealous of salving his reputation . And that the essence of God should be confined to one place , more then to another , yea to the Court of Heaven , rather then to the basest corner of the earthe , is so absurd to my judgement , that I professe ingenuously , all the reason and witt that I have , is not sufficient to make it good of Angells , as being Spirits abstract from materiall extension . And I will remember how Aquinas makes Angells to be in place , only in respect of their operation . And places are for the natures of bodies , and not of Spirits : and Durand discoursethe strange things of the nature of Angells , and such things , as I am willingly content they should continue as they doe without the reach of my comprehension . How much more absurd were it to confine the essence of God more to one place , then to another . And indeede , to my judgement , to be in place , is too base a denomination to be attributed unto God. And Durand as allready I have shewed , professethe that God secundum se is in no place , but only secundum effectus , and so every where , for as much as he fillethe all places with his effects . And as God is sayde to have bene in seipso in himselfe , before the World was made , is he not so to be accoumpted still ? according to those verses of course in this argument . Dic ubi tunc esset , cum praeter eum nihil esses : Tunc ubi nunc inse , quoniam sibi sufficit ipse . And is there not reason for it : For Gods essence hathe no respect to outward thinges , as his power hathe , and his operation hathe . And see , whether by ascribing place to him , you shall not be driven to acknowledge that God is in Uacuo , which opinion but erst you impugned . For suppose many Angells existent in the ayre , ( as some are called Princes of the ayre , ) and so within the hollowe of the moone , and suppose God should annihilate all that body of Element or Elements within the hollowe of the moone , the bodies and spheares of the Heavens only remayninge . It will not followe herehence that the Angells supposed to be within the hollowe of the moone , shall be annihilated , because they being abstract substances , and undependant on any matter , shall exist still , and consequently shall be in Uacuo . For Uacuum is only a voydenes of bodies , not of Spirits . And who doubts , but that God could have created spirituall substances only , and not bodily ; in which case they must be sayde to be in Uacuo , or no where without them . Then agayne suppose these Spirits themselfes within the hollowe of the moone shoulde be annihilated ; yet God shall not cease to be existent there , upon the annihilation of Angells , like as Angells did not cease to exist there , upon the annihilation of bodies : and consequently God himselfe shall exist in Vacuo ; and all this commeth to passe by placing his essence there in distinction from his presence , and from his power . Doe not all confesse that God is no where without himselfe as conteyned , but only as conteyninge ? now to conteyne is the worke of his power , and of his will , & not of his essence , save as his essence , and power , and will are all one realitie in God. And so God may be sayde to be every where , not only three manner of wayes , to witt , by his essence , by his presence , & by his power : but more manner of wayes , to witt , by his knowledge , by his wisedome , by his will , by his goodnes . Yet all these shall be but one way , as all these are but one in God. But yet in proper speeche as Gods essence is no where , but it may content us to say , that God ever was and is in himselfe only : so his goodnes is no where , but in himselfe , his knowledge , wisedome , and understanding no where but in himselfe ; his will & mercy and justice no where but in himselfe ; his power to make , to preserve , to worke no where but in himselfe : but the operations of all these united in himselfe , are every where , and so sayth Durand ; God fillethe all thinges with his sweete influence and effects of his power , wisedome , and goodnes , all which are as it were the Trinitie of his one essence . Thus we may say , his power , and wisedome , and goodnes reachethe unto the earthe , and to every thinge within this canopy , eyther by way of influence naturall , or by way of influence gracious ; like as in the Pallace of the third Heaven , by way of influence glorious . All which are not properly his wisedome , and power , and goodnes , but rather the effects of them ; of them I say , which yet are all one thinge with his essence . But Gods essence is such as implyethe no respect unto outward thinges , as his wisedome , power , and goodnes doe bothe , in the way of mercy , and in the way of judgement . It implyes contradiction to affirme his power , or wisedome to be more infinite then his essence , if so be we conceave his power , and wisedome to be his essence . And yet to be in many places more then another thing is , is not to make it infinite , because all places put together , are but finite , much lesse to make it more infinite . Not only some great Schoolemen , as you speake , but all of them for ought I knowe to the contrary , distinguishe of Gods being in all thinges by his essence , by his power , by his prosence ; and so the vulgar verse runnes , Enter , praesenter . Deus est , & ubique potenter ; Allthoughe they take severall courses in the explication of them , as we may reade in Vasquez . Three of which explications , he takes upon him to confute , to witt , that of Alexander Halensis , as allso the way of Bonaventure , and lastly the way of Durand : & resteth himselfe upon the explication of Aquinas , followed as he saythe by Cajetan , Albertus , Aegidius , Ricardus , Capreolus , & Gabriel , & the exposition there set downe is this . 1. God is in all thinges by his essence , because his substance is not distant from things , but joyned with them , whether in respect of himselfe , or in respect of his operation . 2. By his presence , because he knowes all thinges . 3. By his power , because his power reachethe unto every thinge . Nowe I freely professe , I cannot satisfy my selfe in this distinction . And to my judgement , presence is only in respect of essence , or of that individuall substance whatsoever it be , which is sayde to be present , whether it hathe knowledge or no , what power soever it hath much or litle , & whether it worke or no. Nowe the essence of God is never parted from his knowledge and power . And God indeede cannot be sayde , in proper speeche , to be more distant from one place or thinge , then from any other . But he may be sayde , I confesse , to be in one place more then in another , in as much as he dothe manifest himselfe more in one place , then in another . He is in all places as the Author of nature , & communicating the gifts of nature ; in speciall sort he is sayde to be in his Church as the Author of grace , & communicating the gifts of grace , but in most speciall manner in the third Heaven as the Author of glory , & communicating himselfe in glorious manner unto his Angells and Saints ; all which diversities of being are rather in respect of his power , then of his essence . For how is God sayde to be in any thinge ? as conteyned ? by no meanes , but rather as conteyninge ; which conteyning is a transient operation of God , proceeding from his power , & his will. Thus saythe the Apostle God is not farre from every one of us ; for as much as in him we live , & moove , & have our beinge . And marke but the particulars of explication proposed by Vasquius , according to the best opinion , in his judgment , to witt , according to that of Aquinas . God is in all things by his essence , because his substance is not distant ( & this is most true , I confesse ; for certeinly he is no more distant in place from a mouse , then from an Angell ) but he is joyned with the things themselfes , whether in respect of himselfe , or of his operation . So then if Gods operation be joyned with the thinges themselves , it suffizeth , ( by this opinion ) to maynteyne , that God is present with them by his essence ; yet if you consider it well , you shall finde , that this is all one with his presence in respect of his power ; for that was expounded thus ; God is in the whole Vniverse , by his power , because his operation reacheth unto every thing . Next , consider , how God is in every thing by his presence . First , to say that God is in every thing by his presence , seemes a very absurde manner of speeche : for it is as much as to say , that God is present in every thing by his presence . Then consider the explication of it . He knowethe all thinges , therfore he is present with all things : Now this seemes very absurd . For we read that God revealed to Elishah , what was done in the King of Arams privy Chamber ; might therfore Elishah justly be sayde to have bene present in the Kings privy Chamber ? We knowe the number of the Starres , what therfore , are we present with them ? God foreknowes things to come , is he therfore present with them allso , which yet are not ? Vasquius himselfe professed before , in confuting the opinion of Durand , that Nothing is sayde to be present with another , unles that other thing were conscious therof , and he prooved it out of the digests , and out of the lawe Coram ; Coram Titio aliquid fecisse jussus non videtur praesente eo fecisse , nisi is intelligat ; & allso out of the 112. epistle of Austin , plane sorsitan satis est , si praesentia hoc loco intelligamus , quae praesto sunt sensibus , sive animi , sive corporis , unde etjam ducto vocabulo . praesentia nominantur . As if praesens were as much as prae sensibus . To this I may adde that of Aeneas in Virgill , when the cloud wherwith his mother Venus had covered him , vanished away , then he breakes out into these wordes Coram , quem quaeritis adsum Troius Aeneas . But now consider , according to this interpretation of the word praesent God shall be sayde to be present with none , but with intelligent creatures : for such alone can knowe him and take notice of him ; and because but fewe of them take notice of him ; therfore he can be sayde to be present , but with a fewe of them allso . Yet Aquinas his explication of Gods beinge in all thinges by his presence , is quite of a contrary nature , to witt , because God knowes them , and not because they knowe or take notice of him . Last of all , to be every where by his power , is sayde to be in this respect , that his operation reacheth to every thinge . Now who seethe not that this presence is rather in respect of his operation , and actuall workinge , then of his power to worke . And if we ascend to the ca●se of his operation , we must ascend not only to the power of God , but even to his wisedome , and goodnes , as which is the cause of his operation , as well as his power . And if we looke for some thing more proper , to admitt this denomination then other , we must take notice of his will , rather then of his power , as which is the most immediate cause of his operation . For infinite power to be able to reache every possible effect , is no more , then to be able to produce it , or being produced to preserve it , or to worke in it , or by it , whatsoever it pleasethe , which is nothing pertinent to the being of it , therein as in a place , which belongs to essence rather then unto power : For when I am sayde to be here and there , the meaning is not , my power is here or there , but my person , which is properly sayde of me , because I am a body , to which kinde or natures , place properly belongethe . But as touchinge the essence of God , that being spirituall & infinite , it is not capable of any place to conteyne it , but rather it conteynes every thinge : in which respect your selfe have allready observed , that by the Hebrewes he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place it selfe . Nowe Iudge , whether God may be sayde in any congruitie to conteyne bodies by his essence , or Spirits eyther created ; and whether that were not to signify , that bodies and Spirits created , were of the essence of God. Neyther is it proper to say , that God by his essence dothe worke eyther the creation or the conservation of outward things , but rather by his understanding , power , and will. For to worke by essence , is to worke in the way of naturall Agents necessarily , but to worke by wisedome & will , is to worke after the way of free Agents , freely . If God were every where , ( according to the sayinge reported and avouched by you ) before there was any distinction of times ; then surely God allso was every where before there was any distinction of place . For certeinly distinction of time , and distinction of place beganne together . ) And must you not herby be driven to the acknowledgement of a Vacuum before the World was , and that conteyning distinction of parts , in such sort , as to make way for the denominations of here and there , and every where , and that God was therein , and every where therein , before the World was ? which opinion your selfe in this very section have impugned . To discourse of the effects of Gods infinite power , in case his knowledge were not infinite ; or of the effects of his infinite knowledge in case his power were not infinite , I judge to be a very vayne thinge ; because it is impossible that the one shoulde be infinite without the other . For seing many things cannot be brought to passe without knowledge ; like as without knowledge none of such thinges can be brought to passe at all : so likewise , without sufficiency of knowledge , such things coulde not be brought to passe , as require such a proportion of sufficient knowledge to performe them . And if God had but a finite power , he coulde foreknowe no more thinges , then coulde be brought to passe by that finite power . It is true , God is , where any thing is , but howe ? as conteyning it , not as conteyned by it ; but it is untrue , that God is , where any thing may be . For without the Heavens something may be ; but God is not without the Heavens . For without the Heavens is Uacuum ; but God is not in Uacuo , as before your selfe have disputed . And indeede how should he be there seing he coulde neyther be there as conteyninge , nor as conteyned . For that which is nothing , is neyther fitt to conteyne , nor fitt to be conteyned . In fine , I observe , how Gods being in all things you reduce unto two heads ; The one is his creation ; the other , his preservation of them . And so I confesse , God is not distant from any of us ; for as much as we live and moove , and have our beinge in him as the Apostle speakethe . 4. The two wayes as you make them of Gods being every where , as you construe the Prophet Ieremy , are by Piscator conceaved to be but one ; the latter wordes , Can any hide himselfe in secret places , that I shoulde not see him ? being but an explanation of the former , Am I a God at hande , and not a God a farre off . As much as to say , that God seethe as well thinges done in earthe , as thinges done in Heaven . So that in Scripture phrase , thinges done in earthe are called things done a farre of , God speaking herein according to vulgar apprehension . Wheras God is sayde to fill Heaven and Earthe , hence it is that God is sayd to be neyther circumscriptively in place as bodies are , nor definitively as Angells are , but repletively , that is filling all thinges ; but howe ? that is saythe Durand with his effects . God dothe more then fill Heaven and Earthe . For he hathe made them , and dothe maynteyne them , not only fillethe them with all creatures fitt for them . Water filles the bucket , and the bucket conteynes the water : But God forbid we should so conceave of the nature of God , as by filling the Heavens and the Earth , to be conteyned in them . His infinite power and wisedome serves his turne first to make them , afterwards to preserve them , and unto proper & congruous endes to order them , and with his various effects to fill them , but not with his essence , least we should be driven to ascribe extension to his essence , and maynteyne that he was and is in Uacuo as before I have shewed . Vndoubtedly Gods essence is as present with us on earthe , as with the Angells and Saints in Heaven , and no more distant or absent from us , then from them . But how is God present ? Not as praesensibus Corporis according to Austins exposition of the word praesent ; for God is no sensible thinge , for then he were corporall , and to be praesensibus animi is nothing to the purpose . God dothe coexist with every thing that is . For they doe exist , and God doth exist : But doth God coexist with them in time ? they doe exist in time , that is their measure of duration , but God in eternitie that is the measure of his duration , to witt himselfe . They doe exist in place , that is the measure of corporall extension ; but doth God exist in place , who hathe no extension ? dothe he not rather exist in his owne immensitie which is all one with himselfe , like as is his eternitie ? In a word , the severall beings of one thing in another are usually comprehended in these verses . Insunt pars , totum , Species , Genus , & calor igni . Rex in Regno , res in sine locoque locatum . Now see whether any of these are competible unto God. Your selfe have observed and approoved the Hebrewes conceyte in calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Place . Let this then passe for a peculiar being of God in all his creatures , whether visible or invisible , corporall or spirituall , namely that as he hath made them , so he conteynes them , praeserves them , ordereth them , fillethe them all with his effects , and workes the good pleasure of his owne will in them , and by them . And this his presence , it is impossible he should withdrawe from them , ●ave as he shall be pleased ●o destroy them , and take all beinge from them ; and lastly that his very essence is as indistant from the meanest worme , as from the most glorious Angell . But to talke , of Gods piercing or penetrating all thinges not with his effects only , but with his essence , as the light pierc●th the ayre , I dare not enterteyne any such g●osse conceyte of the most simple and spirituall nature of God , for feare attributinge extension unto his essence , and such as should continue thoughe the World were destroyed , and make roome for the essence of God , to extende it selfe in Uacuo , and the parts therof ( which are merely imaginary ) as well as in the World , and in the parts therof , like as before I have argued . The power of God dothe exercise it selfe , according to the pleasure of his will : And therfore it seemes wonderous strange to me , that you should ascribe power to God , to dispose of his essence , as touching the placinge of it in space locall . Neyther doe I see cause , why glorious Angells should be required to prepare a place of residence for God , more then bodies inglorious . God I acknowledge to be as well in the basest worme , as in the most glorious Angell . And so farre foorthe as it beto Gods essence to be every where , I presume no sober Divine will maynteyne , that it is other then a naturall attribute unto God , & not in his power freely to dispose of his essence eyther otherwise , or so . And therfore when you aske , whether upon the creatinge of a newe Heaven , it is not possible that God should be therin ? I answere ; looke in what sense God is sayde to be any where , in that sense it is impossible that God should not be here . And yet without all change in them , thoughe not without change in things without him , one creature beinge annihilated , and another created a newe . And thoughe Angells be subject to change , yet God is not . But when you shall proove that change is no fruite of impotency , I will reno●nce the Prophet that laythe , The Lord is not changed , and take you for my Apostle . And surely if not to be changed , were to be impotent ; how impotent must God needes be , with whome is no variablenes nor shadowe of change ? 5. Gods immensitie is no more subject to his will and power to be streitned , then his eternitie : But as God is not in time , that being a measure only fitt for creatures subject to mutation , but in his owne eternitie , which is all one with himselfe : So neyther is he in place a measure fitt for creatures only subject to extension , but in his owne immensitie , which is all one with himselfe . And as by his eternitie he doth transcendently and supereminently comprehend all times : so by his immensitie dothe he comprehend all places . So that neyther doe we say , that the first could not be , neyther doe we say , that this your second way can be . Only we dare not say , the essence of God dothe pierce all things ; least we should give unto his simple and indivisible nature , some kinde of extension . And how can you avoyde it , in making the essence or substance of God to pierce all thinges ; how , I say , can you avoyde the maynteyninge of Gods essence to be changeable from place to place , ( upon supposition that the World may moove eyther Eastward , or Westward , farther then it is ) or that his essence is in Uacuo , and that after a manner of extension , as before hathe bene argued . Now you tell us , that mutabilitie is imcompetent with infinitie : yet in the very next section foregoinge , you reckoned it a point of impotency not to be able to change , as Angells doe their mansions , when they mislike them . Of which course of Angells , eyther as touchinge their mistake , or change of mansion I am nothing conscious , as neyther am I of any oracle tending that way . By your leave ; there is no proportion betweene Gods immensitie in respect of all places filled by him , and the infinity of his nature . For seing place and created things can be but sinite , his immensitie this way , never extends farther then to the filling of a finite creature . Neyther doe you well to confound distinction with limitation , as if they were all one . For when we distinguishe Gods power , and wisedome , and goodnes , or the Persons in the Trinity , herby we doe neyther limit the nature of God , nor the Persons , nor his attributes . It is true , that God is the supporter of all thinges , and in this respect , the Apostle acknowledgeth , that He is not farre from any of us , for as much as In him we live , and moove , and have our beinge . 6. You say that God was , when nothing was . A most improvident speeche , and as good as sacke and sugar unto Atheists . For it is as much as to say , that God was nothinge , or that sometimes God was not . But eftsoones you alter this dangerous forme of wordes , and tell us that God was , when nothing was besides himselfe . Without all peradventure , before the creation of the world , there was neyther distinction of time , nor of place . Thoughe you doe not cloathe God with an imaginary space as without him ; yet may you doe as great wrong , to imagine such a space in the nature of God , as it seemes you doe , and that you call immensitie . For you say , such an imaginary space should be a checke to his immensitie , as being a parallel distance locall . So that you seeme manifestly to acknowledge a distance in Gods nature , but you woulde not have it checkt by any parallel distance as immense as himselfe . This imagination is wonderous grosse . Wheras on the contrary , I finde none to conceyte of any immensitie in God , otherwise then as he is sayde to fill all places ; and therfore before places or bodies are existent , only a power and abilitie is in God to fill all places ; & that filling , Durand professethe to be in respect of the effects wrought by him , & wherwith he filles all places , not with his essence piercinge all thinges as you discourse , as if it were as bigge as the World , or as an infinite World : & yet you thinke to charme this extravagant conceyte , with calling it indivisible . And so the light of the Sunne which filles the world , with manifest extension , is yet indivisible . Gods essence , you say , conteynes the Heavens . I would , you would consider this phrase well , & what it imports . If you were askt what the essence of man conteynes , would you say , that it conteynes any thing more then that , which is of the essence of man , as Animal rationale ? Yet without making any bones of scruple in the prosecution of your owne conceytes , you say that the essence of God conteynes the Heavens . May you not as well say , that the essence of God made the Heavens ? I had thought it had bene a more congruous speeche , to say , that God by his power & will made the Heavens , & so dothe preserve and conteyne them rather then by his essence . For in respect of essence , only such thinges are attributed unto God , as doe necessarily belong unto him ; as for example that he is , eternall , unchangeable , omnipotent , most wise , most good . But no sober man woulde say ( I thinke ) that God is the creator , preserver , conteyner of all thinges by his essence . But these attributes belong unto him by the freedome of his will. I nothing doubt , but that if the World were a thousand times bigger then it is , God should be as intimately coexistent to every part of it , as he now is to any part of this Heaven & Earthe , which we now see . For all thinges that live or moove or have any beinge , doe & must live , & moove , & have their beinge in him . But yet , as it is by his will that he made them , and not by his essence : so it is by his will , and not by his essence , that he dothe preserve them . You pursue the phrasifying of your owne conceytes according to your owne pleasure : But where doe you finde in Tertullian or Philo the penetration of Gods essence thorough all thinges ? Yet I confesse Anselme saythe , that Natura Dei penetrando cuncta continet ; and whether you tooke it hand over head from him I knowe not : You seeme to make Gods essence a space of some spirituall extension ; to which kinde of conceyte our imagination I confesse , is wonderous prone ; as if it did penetrate all thinges as light dothe penetrate the ayre , and so fill all thinges with it selfe , and not only with his multifarious effects as Durand interpreteth it . Nowe this is a dangerous conceyte and obnoxious to a foule errour , and opposite to the simplicitie of Gods nature : which you perceave wel enoughe , and therfore you thinke to checke this errour of conceyte , by saying that he is indivisible , as if wordes would serve the turne to salve Gods pure simplicitie . Durand I am sure professethe against this penetration which you are so enamoured with . Durand . 1. dist . 37. q. Quando dicimus Deum esse in rebus , non intelligimus eum esse in iis ut partem intrinsecam , vel intrinsecus penetrantem : sed intelligimus eum esse praesentem rei , non solum secundum durationem , quia & quando res sunt , nec secundum contactum corporalem cum non sit corpus nec , virtus in corpore , sed secundum ordinem qui in Spiritibus tenet locum situs in corporibus . In hoc tamen excellit ordo in Spiritibus situm in corporibus ; quia per situm se habet unum corpus ad aliud immediate quoad sui extremum : sed per ordinem se habet Spiritus ad corpus immediate secundum quodlibet sui ; For thus he writes , when we say , that God is in thinges , we doe not understand him to be an intrinsecate part , or that he doth intrinsecatlie penetrate them : but we understand him to be present to the thing , not only according to the duration therof , in being when the things are , not by corporall touch , seing he is not a body , nor any qualitie in a body , but according to order , which in Spirits , is answerable to situation in bodies . Which order in Spirits , excells situation in bodies in this respect ; because by situation one body is with another only as touching the extreame parts therof immediately . But by order a Spirit is immediate to a body in respect of every part therof . Our imagination , I confesse , is apt to imagine God to be as it were of most subtile quantitie penetrating all . But to conceave so of an Angell is too grosse , how much more of God. Durand . 1. dist . 37. part . 2. qu. 1. num 17. Differentiae situs non extenduntur ad substantias incorporeas , cujusmodi sunt Angeli . Huic autem contradicit imaginatio , quae non transcendit quantum & continuum , secundum quod formamus nobis de Angelis aliquod Quantum Subtilissimum . Sed in hoc non est rectum credere imaginationi , quia Angeli abstrahunt secundum rem a quanto , sicut a quali : & ideo sicut non sunt albi aut nigri , frigidi , aut calidi , & sic de caeteris qualitaetibus corporalibus : sic non sunt magni vel parvi , quia non sunt quanti , & per consequens hic vel ibi ratione suae essentiae , quia hae sunt proprietates quanti . The proper differences of corporall thinges saythe Durand are not to be extended to incorporall things , such as Angells are . Imagination contradicteth this , which dothe not transcend quantities , according wherunto we fashion to our selves Angells , as if they were of a most subtile quantitie . But we doe not well to followe imagination in this . For Angells are natures abstract as well from quantitie as from qualitie ; & therfore like as they are not white and black , cold and hott , and so of the rest of corporall qualities : and so they are not great or small , because they have no quantity , & consequently , are not here , or there , in respect of their essence , seing these differences are proper unto quantitie . But some may say , If Gods essence be not here , where is it then ? I answeare that God is as much here as any where , and when I say God is here and every where , I doe not exclude his essence . For by God I understand his essence . But I deny that he is here or any where els secundum ess●ntiam . as if his essence had any situation here , which kind of being is proper only to bodies , and not to Spirits , and makes Gods nature subject to extension . We may be bold to say , that Gods essence is indistant from every thing ; For herein we goe along with the Apostle , who sayth , that God is not farre from every one of us . For in him we live & moove & have our beinge . But as for penetration of all things with Gods essence , I leave that phrase to them that like it . As for Gregories trimēbred sentence , one part therof alone is to your purpose , namely when he saythe , that God is intra omnia non ●nclusus . And indeede we all say , that God is so in all thinges as that he rather conteynes them , then is conteyned by them . Now which I pray is the more sober speeche , to say that Gods essence conteynes all thinges , or to say that Gods power & will conteynes all thinges , let every learned and sober Reader judge . 7. Thoughe I deeme it not much woorthe the while to searche after this distinction in Anselme , the place wherof you conceale . Yet I have taken that paynes to the ende I might the better consider in what sense , and upon what grounde of reason he dothe deliver it . And in his Monologion I finde he discoursethe of Gods beinge in time and place . But no such distinction can I finde in him , nor any such assertions as you impute vnto him . In his 19. chap. he disputethe that God is in no place and time . In the 21. How he is in all places , and in no place . In the 22. That It may be better vnderstood that God is sayde to be allwayes then in all time . In the 23. How it may be better vnderstood , that God is sayde to be every where then in all places . But that it is fitter to be sayde of God that he is with place , then in place , I finde no where nor in any place in Anselme . Yet you avouche it as the distinction of Anselme , and as well approoved of good writers , but who they are , you keepe to your selfe . Notwithstanding you tell us , that the resolution of doctrine according to the former distinction , is blameable in two respects . 1. For that it conceales much matter of admiration ( which the description of immēsitie used by Barnard and others , dothe promptly suggest . 2. Because it dothe occasion an erroneous imagination of coextension in the divine essence . As touching the first ; I see nothing to the contrary , but that Gods being with every place , dothe every way conteyne the very same matter of admiration , which his being in every place dothe . For the woonderful nature of his immensitie in playne termes is but this , ( thoughe it may be phrasified diverse wayes as it pleasethe the writer ) that he conteynes all thinges and is conteyned in none . Now this may as well be signified , by sayinge God is with every place , as by sayinge God is in every place . For being with a place is indifferent to admitt , such a manner of being with it , as namely by way of conteyning it . But being in a place , dothe rather incline to signify a beinge conteyned by it . Which is opposite to the active conteyning of it . Place say the Durand , may be considered two wayes , eyther as a naturall thing , or as conteyning the thing placed . As it is naturall thinge , so God is in every place ; but as it conteynes the thinge sayde to be in it , so he is in no place . For he conteynes all , and is conteyned of none . As for the imagination of coextension in the divine essence , to my judgement , your opinion in making the divine essence to penetrate all thinges , hathe bene very prone therunto . And howe to be with every thinge , dothe more include a coextension of nature , then to be in every thinge , I cannot possibly conceave . But I pray in what sense of truthe , or truthe of sense , can you averre that every body is with every place ? You may as well avouche that every worme here on earthe is with the Sunne , or with the place of the Sunne . And can the mathematicall dimensions of a bodily substance , be accoumpted the place , of that bodily substāce , that you should say , Every bodily substance is with the mathematicall dimensions therof , and that even there where you speake of a substance his being with a place ? And why you should terme them mathematicall dimensions rather then Physicall I knowe not . You say that Gods being in every place and in every part of every body , so as not to be conteyned in them , dothe exclud all conceyte of coextension . But I see no reason for this assertion : it rather includes an extension of Gods being beyond all thinges , then hinders or excludes the conceyte of coextension with the things that are : especially wheras you maynteyne that God is in all thinges not only as conteyning them ( with cannot be attributed unto God in respect of his essence , as I have shewed , but rather in respect of his power and wil ) but by way of penetration thoroughe all , and that in respect of his essence , ( and not in respect of his power only ) like as light is diffused thoroughe our Hemi spheare ; which similitude I am bolde to adde , because you fayle in affoording us any resemblance to succour our capacitie of apprehension this way . But I dare not adventure vpon such an apprehension , because in my opinion it is too grosse to be attributed to the nature of God. I content my selfe with this , that as God before the world , was in himselfe , so he is in himselfe still according to that old verse , Tunc ubi nunc in se quoniam sibi sufficit ipse . But then nothing being made , he had nothing to conteyne , & governe , and worke by or in , as nowe he hathe . As touchinge all other manner of being in all thinges , I content my selfe with ignorance . You magnify Trism g●sts definition of Gods immensitie , and much good doe it you . It is suitable with your dicourse . But doe you remember what censure Aristotle passed vpon Empedocles , for this figurative & obscure manner of expressions in Philosophicall discourse ? And indeede when we take paynes in searching out the truthe , why shoulde we encumber our selves with resolving figures into playne speeches , that so we may have somethinge wheron to dispute . Hertofore you tolde us that God was the center of all thinges , and that of supportance : now out of Trismegist you tell us , that God hathe a Center and that every where , but not of supportance passive I thinke , as wherby he shoulde be supported , but of supportance active , wherby he supporteth all thinges . Now herof we can easily finde bothe a center and a circumference . For Gods supporting of the earth , may well be accoumpted the Center , and Gods supporting the heavens may well be accoumpted the Circumference of Gods supportinge the earthe . In as much as there is no divine supporting without it , at least of materiall creatures , but all with it . Thoughe it be true , that God coulde & can make the world much bigger then it is . But Gods will hathe herein circum●scibed himselfe , thus farre to proceede as he dothe , in supporting all thinges & no farther . I doe not like your phrase of inlarging the actuall coexistence of Gods essence . For dare any sober divine say , that Gods actuall existence hathe boundes , and that these boundes may be more or lesse enlarged ? And yet the face I confesse of your discourse , lookes hitherwardes . How then doe you say , that the boundes of Gods coexistence with his creatures are or can be enlarged ? The only way to helpe it , is to say , that Gods existence is never enlarged , but the existence of creatures , by the encreasing of newe , may be enlarged , and consequently Gods coexistence with them may be sayde to be enlarged , not that his existence is more then it was , but that the existence of created substances , is more then it was . And more creatures coexisting with God , then formerly there did , he doth coexist with more then he did . His existence is no greater then it was , nor hathe no larger boundes then it had ; but creatures are supposed to exist by the power of God , more then formerly did exist . And yet the omnipotency of God hathe pitcht a circumference to Gods coexistence with his creatures , and that is the circumference of the world . For without it God seems to have no coexistence with his creatures but all within . And albeit God coulde make the world greater and greater , yet still it shoulde be but finite , & as there should be a circumference of all creatures existing , so likewise of Gods coexisting with them . To say , that God only truly is , is one of the paradoxes . That God alone is id quod est , that is , that whatsoever is attributed unto God , is essentiall to him , not accidentall , I have often read . But that God only , truly is , I never read but in your writings . In him we live , and moove , and have our being saythe Saint Paul : but this by your subtile commentary must be understood with a distinction : In him we live but not truly ; in him we moove but not truly , in him we have our being but not truly . That God conteynes all things , and is not conteyned in any thing , we easily grant . Spheares doe conteyne by way of place ; but I hope , you will not say , that God in such sort conteynes any thinge ; thoughe therfore called by the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he conteynethe all thinges . And yet certeinly , there is no Spheare conteynes so much , but that a square figure may conteyne as much , thoughe not under the same limits . And can any man make doubt , but God coulde make a World of a square figure , that shoulde conteyne as much as this World dothe , thoughe in this case the Circumference of the World shoulde be greater then now it is ? But because that all thinges cannot comprehend God , therfore you say , He is rightly resembled to a spheare , whose Circumference is no where . A proper resemblance of the nature of God to a thing utterly impossible , and fitt matter for Atheists to make themselfes sport withall , I say impossible more then one way . For first , it is a thing impossible , that a body should be infinite . Secondly it is impossible , that a body infinite should be Sphericall . If you aske , of what figure then shoulde it be ? my answeare is , it should be of no figure . For figures are the boundes of quantities ; & it is contradiction to make a boundles quantitie consist of boundes ; or a bounded and figured quantitie without boundes . And yet , if all this were receaved as fitt , and convenient , what shall we gayne therby , when all this while we imagine him to be merely corporall , who indeede is merely spirituall ? For I doe not thinke you looke to finde spheares any other where then among bodies . We reade and heare of the Spheares of Heaven ; but I never read or heard of the Spheares of Angells or Spirits , as if they might be of a round or square figure as bodies are , much lesse is any such figure fitt to resemble God. Yet upon these conceytes as extraordinary atchievements of yours in the way of Metaphysicall discourse , you proceede in the next place to the solution of certeyne difficulties ; that so Drismagist his definition of Gods immensitie , may finde the more easy admittance , into the Articles of our imagination , if not into the Articles of our Creede . Which yet truly I should not have excepted against , but rather have admitted , if to no other ende , yet to this , even to cutt of curious speculations about the immensitie of God ; had you not so farre magnified it , as if it had bene some Oracle of natures light , and made use of it , not as a Rhetoricall flashe , and diaculation only , but as a serious maxime to rely upon in Philosophicall discourse ; where the best decorum is , to make no use of tropes and figures , but of playne and proper termes , that we may not be to seeke of our owne meaninge . 8. Your former discourse about the Spheare , together with the Center and Circumference ( spoken of ) of Gods immensitie , you perceave is likely to rayse some Spirits ; and therfore aforehand , you shewe a course how to lay them . The first is , How a Center should be conceaved to be every where ? The second How the indivisibility of Gods praesence should be compared to a Center ? To the former , you answeare , that As the Divine essence by reason of absolute insinity hath an absolute necessitie of coexistence , with space or magnitude infinite ; so were it possible there should be ( as some Divines holde it possible there may be ) a magnitude or Spheare actually infinite , this magnitude could have no set point for its center , but of every point designable in it , we might avouche this is the Center : Every point shoulde have the negative properties of a sphericall center , there coulde be no inequalitie betweene the distances of severall parts from the Circumference of that , which is insinite , and hath no boundes of magnitude . So then God by absolute necessitie of nature must coexist with that , which neyther doth exist , nor can exist by the opinion of most . For that an infinite body should exist , is not only by Aristotle and Aquinas prooved , but most generally helde to be impossible . But if such a thing be impossible to exist , it is allso impossible that God should coexist with it ; & consequently most false , is that which you say , namely that by reason of his infinity , it is absolutely necessary , that God should coexist with it . Now will it not followe herehence , that it is absolutely necessary , that God should not exist at all , and that by reason of his infinity ? For to coexist with that which is impossible to exist , what is it , but not to exist at all ? O' what dangerous consequences doe your wilde assertions goe as it were with childe , withall ; and howe fitt are such lettice for the lipps of Atheists ? marke how Durand discoursethe against this conceyte of yours , as when you say , that by reason of his infinity God must be every where . Per eandem rationem dicendum est quod non competit Deo esse ubique , ita quod infinitas suae substantiae sit ei , ratio ubique essendi , Si enim competeret Deo esse ubique ratione suae essentiae infinitae hinc competi ei esse necessario ubique , vel in loco infinito , & nullo modo finito , sicut a contrario dicitur de Angelo quod ratione suae essentiae finite convenit ei esse in loco finito , & nullo modo in infinito . By the same reason we must say , it agreeth not to God to be every were , so as that the infinity of his substance , is unto him the reason of his being every where . For if it belonged to God to be every where in regard of his essence infinite , then necessarily he should be every where , or in an infinite place , and by no meanes in a finite place ; like as on the contrary , it is sayde of an Angell , that in regard of his essence finite , it agreeth to him , to be in a finite place , by no meanes in a place infinite . Secondly you tell us , that some Divines holde it possible , there may be a magnitude or materiall spheare actually infinite . But you doe not love to betray your Authors . I have read in a late Spanish Iesuite a discourse to proove that infinitum potest dare . But in this he is a meere mountebanke , and affectator of singularities , I have hertofore read allso in Hills Philosophia Lencippaea , Democritica , so bold an assertion as this , That the World is infinite ; Otherwise , sayth he , the effect were not suitable to the cause . For God the Author of the World is infinite . But he was conscious of this his heterodoxy in the opinion of the World , & therfore would professe ( as I have heard ) that if in Oxford he should dispute thus , we in the Vniversitie would cry out for a Limitor , for this Infinitor . And truly these and such like disputes , I reckon not woorthy to be named the same day , with the demonstrations that are brought to the contrary . And I may take libertie to professe thus much , how that observinge the Iesuite before spoken of , Hurtado di Mendosa by name , to affect subtilties and curiositie of demonstration , in zeale of maynteyning the truth , which as Austin sometimes saydo , A Deo dicitur verum quodcunque dicitur ; I tooke leave of my better studies , destinated to the mayntenance of Gods grace against all Pelagian , Iesuiticall , and Arminian oppositions , and to examine the arguments of Hurtado in that point , and went a large way in the solution of them , & confutation of his insolent assertion , until I thought it highe time to returne to such aliene meditations ; considering it might be a practise of Satan , to cast a ball of provocation in my way , and therby to cause a diversion , from more grave , more seasonable and more profitable contemplations . But yet I professe I never heard or read before of any that maynteyned the possibility of a Spheare to be infinite , as that which implyes a manifest contradiction . For figures beinge the boundes of quantities it shoulde imply a bounded quantitie without boundes . But in the fiction proposed , you say , every point should be the center as pertakinge of the negative properties of a Center : that is , there should be no inequalitie betweene the distances of severall points from the Circumference of that which is infinite as for example . Suppose the world were infinite Eastward , & infinite westward . Nowe consider a direct line passinge over S. Michaels mount to Dover and so forwards Eastward , & in like manner from Dover to Sainct Michaels mount , and so forward , westward . From dover Eastward is infinite , and from Saint Michaels Eastward is but infinite . So then these two are equall that is the part is equall to the whole . For the line from , Dover Eastward is but a part of the line from Saint Michaels Eastward in infinitum . This contradictious absurdity amongst many other , followeth upon supposition of any body or extension infinite . By the way observe a great incongrutie ; thoughe you suppose a spheare infinite , yet you conceave it to have a Circumference . But to have a Circumference is not to be infinite . Touching the second difficultie , to witt , how the indivisibility of Gods presence in every place may be compared to a Center : You say , this comparison is right , in as much as God hath no diversitie of parts . And indeede I finde no small uniformitie , betweene the beginning of this your discourse of Gods immensitie , and the ende of it . For about the beginninge you professed ; that No creature , no positive essence no numerably part of this Vniverse , was so like unto God as notting ; And nowe you say , he is rightly resembled to a point , which every man knowes , is much about the same proportion , & quantitie of just nothing . For immensitie & eternitie no Angell so like unto God as nothing : & agayne for his indivisibilitie , you say he is rightly compared to a point , which is as much as nothing . Of the sobrietie of these your discourses , let the Reader judge . But you thinke to helpe the matter by saying , that His presence agayne is like to magnitude actually infinite , in that it can have no circumference . Now consider I pray , How will you make the Majestie of God amendes , for these your injurious comparisons , to witt , in comparing him , to magnitude actually infinite , which indeede is just nothing ? For in the most generall opinion of Philosophers & Divines , magnitude actually infinite , is a thinge utterly impossible to have any beinge . And marke withall , how you contradict your selfe . For here you suppose , that magnitude infinite can have no circumference ; & but a litle before , your discourse was of an infinite Spheare that had a circumference . At length notwitstanding your ▪ former assertion of justifyinge the comparing of Gods indivisible essence vnto a center , or point of magnitude ; Nowe ▪ you confesse that the indivisibilitie of the one , and indivisibilitie of the other are heterogeneall , and consequently asymetrall , the best Philosophicall truthe I have hitherunto founde in your discourse . But least all this while you should seeme utterly extravagant in your incongruous comparisons of the nature of God to vile thinges , or rather to Nothings ; first you mince this Philosophicall maxime , as when you say , They are of times asymetrall ; and then you corrupt it by interpretation as if asymetrall signified not absolutely incommensurable , but only not exactly commensurable . Wheras in truthe you shall as soone proove the Diameter of a square commensurable to his , side as to proove the indivisible nature of God commensurable to a point of quantitie . Est quoddam indivisibile , saith Durand , quod est aliquid quantitatis ut punctus : Aliud est indivisibile quod est totalitur extra naturam quantitatis , ut Deus . What an absurd thing were it to compare the soule of man to a point in a quantitie ; the soule being so indivisible as to be all in all , & all in every part ; how much more so to compare an Angell , most of all the divine Essence ? And the soule of man is much fitter to represent God by ( man being made after the image of God ) and God is all in all , and all in every part of the world , but not as forma informans , as the soule is , and consequently neyther extended with the extension of the world , nor mooved at the motion of the world ; nor any part therof . Hence you say it is that the most subtile Schoolemen or Metaphysicall Divines as well ancient as moderne , resolve it as a point irresoluble by humane witt ; whether a mathematicall point or center , can be the complete , and definitive place of an Angell , albeit they holde the Angelicall natures to be as truly indivisible , as points or centers are . I doubt there is litle truthe & sobrietie in all this . If there be , I must confess● I was never acquainted with any of these concealed Schoolemen or Divines eyther ancient , or moderne , at least in these particulars ; For you tell me that , which I never heard or read of before ; yet I have bene acquainted with fopperyes more then enoughe , amongst them , & might have bene with more , if I had any minde thereunto . But for the most part I have ever shunned those trifling subtilties . But consider we the particulars , which here you give us a part . For to make your assertion good , you are to shewe , not only that these Schoolemen you intimate , doe holde the point you speake of irresoluble , but allso that Hence they doe holde it so ; that is , because the indivisibilitie of centers , or points , & of spirituall substances are heterogeneall and asymmetrall , that is , not exactly commensurable . But let us consider the point it selfe , concerning a Mathematicall point . Now I pray consider this : As Mathematicall quantitie is herein distinct from quantity Physicall , because that is abstract from matter , this is not : so a Mathematicall point , must herein be distinct from a point Physicall , in as much as that is abstract from matter , this is not . Now quantity , and poincts Mathematicall thus abstract from matter , are but only in imagination . And doe the Scholemen , you speake of , maynteyne it as a point irresoluble , whether an Angell may be defined within a point of imagination only ? what were this , but to have no being at all but in mans imagination ? Wherfore you may be advised , to let the question runne rather of a point physicall , then of a point Mathematicall , unles you looke for some succour , from that rule of course Mathematici abstrahunt , nec mentiuntur . Yet that woulde proove but a broken toothe and sliding foote , to keepe you from errour in this . But I thinke the Nominalls are those most subtile Schoolemen you speake of ; I envy not the glory which you give them , be it as great as that which Scaliger passethe upon Scot , Occam , and Sincet . The nominalls are much magnified by Hurtado di Mendosa . And I finde in Gabriel Biel such a question as this , Whether an Angell may determine unto himselfe a certeyne quantitie of place , in such sort as be cannot coassist unto , or be defined by eyther a greater or a lesser , and the answeare is sayde to be according to Occam in his Quodlibets 1. quest . 4. First that there may be given the greatest place of an Angell , so that he cannot extende himselfe to a greater . Secondly , there cannot be given the least place of an Angell , in such sort that he cannot define himselfe within a lesse . For my part I utterly dislike all these conceytes of an Angells power to extend or confine his owne essence : it seemes so opposite at first sight to a spirituall perfection , and so obnoxius to the imputation of corporall extension unto them . And I manifestly perceave how they puzle themselfes , in labouring to scatter such mists of scruples , as their owne fancyes rayse , and are driven to professe , Nihil in his materiis tam absconditis puto temere asserendum . But let every man make his owne bed , and lye as soft as he can , I will not hinder any . But we are not hitherunto come to the point ; you point at ; yet neyther Physicall nor Mathematicall , but that which I meane is your point Philosophicall . ( Pardon me , if I picke up by the way some crumes of merryment to refreshe my Spirite in so unpleasing an argument . ) The reason why the least place , for an Angell to define unto himselfe , cannot be given is , because saythe he , Posset coassistere loco punctuali pro eo quod ipse est indivisibilis . Now you see we are upon the matter ; and withall quite off from your assertion . For even these Nominalls doe not holde it to be a point irresoluble , as you speake , but resoluble , and they actually resolve it for the affirmative , to witt Gabriel Biel , after Occam . Nowe what will you say if they resolve it for the negative , and so bothe wayes , namely both negatively and affirmatively , ( which you say , they holde for a point irresoluble ) . And indeede they resolve it bothe wayes : for I have not tolde you all ; They interpose a caution , & the caution is this , Si possibilie esset locus indivisibilis : Whence you may easily guesse what their meaninge is ; to witt , that indeede a punctuall and indivisible place cannot be existent , and consequently neyther can an Angell be defined therin , or coasist therto ; there is the resolution negative . But in case such a punctuall place were possible then an Angell might coasist therto ; there have you the resolution affirmative , in both opposite to this assertion of yours . But who they be you speake of , that holde this point irresoluble , you conceale . And yet it may be , some such there are . For as Cicero sometimes sayde ; there was nothing so absurde , but had bene delivered by some or other of Philosophers : so the like may be verified of Schoolemen allso : For amongst all kindes of humane writers there may be some vanities more or lesse , and some thinke most amongst Schoolemen ; according to the censure passed upon them , Ab hoc tempore Philosophia sacularis sacram Theologiam sua curiositate muliti saedari caepit . From Angells , you proceede to God , and without scruple maynteyne , that he is as properly in every Center as in every place ; and I confesse the reason here added why you may say so , is very sounde , seing we acknowledge him a like incomprehensibly and indivisibly in both . For surely a man may say , that which he dothe acknowledge ; but take no more along with you herein , then are willing to accompany you , & upon good termes . Now Occam and Biel propose certeyne termes , and they are these , si locus punctualis possibilis esset . But if such a thing be not possible , to say that God is therin , is to say that God is in nothing , and so you returne to your old course of amplifyinge the immensitie , or indivisibilitie of the glorious essence of God that made us . And wheras we are willing to acknowledge that God is in all thinges as conteyninge them ; I doe not finde that a point is of any conteynable nature . As for example , there is punctus lineam terminant ; now suppose God conteynes the line , and conteynes not the point , shall the line herupon be without an ende ? I professe I cannot finde any other thinge in the notion of such a point , but negatio ulteriorie tendentiae , and what neede hathe this of the divine power to conteyne it ? And surely the point which continueth a line , is nothing more then the center of the earthe , and of that you professe in the next chapter and second section , that it is a matter of nothing . The manner of Gods indivisibility we conceave ( say you ) by his coexistence to a Center : his incomprehensiblenes , by his coexistence to all spaces imaginable ; as much as to say . The indivisibility and incomprehensiblenes of God , is best conceaved , when we conceave his coexistence to such thinges as are founde only in imagination , or to thinges that are , but have no realitie in them , Now if God be all in all , and all in every part , is he not better conceaved , by comparison with the soule of man , ( which is made after the image of God ) then by comparison to a base Center , or thinges in imagination only ? especially seing Imaginatio non transcendit continuum . If God were more in a great place then in a lesse ; then it would followe that an Asses head shoulde participate the essentiall presence of the deitie ( I speake in your owne instance and phrase ) in greater measure , then a mans heart dothe . And doe not you affect some popular applause in this discourse of yours , the vulgar sort being apt to conceave the contrary , namely that a mans heart participates the essentiall presence of the deitie in greater measure , then an Asses head : and by the same reason ; they may conceave that a mans head participates the essentiall presence of the deitie in greater measure , then an asses heart , which yet is as contrary to your assertion , as to the truthe . But it is manifest herby , more then enoughe , that your care is not so much for the investigation of truthe , as to give satisfaction unto vulgar conceyte . 9. That Gods immensitie or magnitude , is not like magnitude corporall , as being without all extension of parts , as there is no doubt , so wee neede no great paynes to satisfie reason , how this may be ; especially to every Scholar , that knowes but that receaved ▪ Axiome even amongst naturalists concerning the soule , namely , that she is all in all and all in every part , not only in the least childe newe borne , but in the greatest Anakim that ever was , which in my opinion gives farre better satisfaction , then by multiplyinge bare woordes , as in sayinge God is unitie it selfe , infinity it selfe , immensitie it selfe , perfection it selfe power it selfe , which serve neyther for proofe nor for illustration . But if we goe about to satisfie imagination , we shall never come to an ende . For Imagination transcends not that which is continuall , and hathe extension of parts ; and all your courses of illustration hitherunto have inclined this way . You speake in your owne phrase when you say that all these before mentioned , to witt , unitie , infinitie , immensity , perfection , power are branches of quantitie ; wheras we have more just cause to professe that no quantitie is to be found in God , no more then materiall constitution is to be found in him . We make bolde to attribute unto God quantitatem virtutis , quantitie of vertue and perfection ; but every scholar should knowe that Analogum per se positum stat pro famesiori significato . And yet to speake more properby , the quantity of God , which we call quantitatem virtutis , and the quantity of bodies , which we call quantitatem motis , quantitie of extension , have no proportion at all betweene them ; but the terme of quantitie attributed to both , is merely equivocall . It is true , that if God were not , nothing could be , for as much as all other thinges have their being from him . But it is a very incongruous course , in my judgement , which you take , by multiplyinge of quantitie materiall , to guesse of Gods immensitie . And yet you should have observed a better decorum in your phrase , if insteede of multiplication , you had putin the woord amplification . For immensitie is rather magnitude infinite then multitude . I cannot away with that which you subjoine , that imaginary infinity of succession or extension shoulde be a beame of that stable infinitenes which God possessethe . Hertofore you called it a shadowe , nowe a beame . And is this a proper course , to runne out to the imagination of thinges impossible to represent God by ? For wherto tendeth this , but to conceave him infinite , first by way of extension , which is quite contrary to spirituall perfection , and secondly after such a manner as is utterly impossible to be . Yet such courses , all they must needes take , that seeke out to satisfie imagination . For imaginatio as we commonly say in Schooles non transcendit continuum . You proceede to shewe how Gods immens●ie hathe no diversitie of parts ; and your argument intends to drawe to an inconvenience as many as maynteyne the contrary . But the inconvenience which you inferre depends only upon peradventure thus . A concurrence of all parts in number infinite , would perhaps be impossible ; why then perhaps it would not be impossible ; and what then shall become of your argument . Besides this ; the whole frame of your argument is unsound . For infinite natures , such as man is , there is no necessitie of the concurrence of all parts to the performing of all actions , no nor to the performing of any action . As for example if he gives himselfe to study and meditate , there is no necessary use of other then of the inward faculties of his minde . If he playeth upon the Lute , there is no use of his legges and feete . If he fighteth with his enemies , there is no use of his tongue or teethe , nor so much use of his legges as of his handes , thoughe sometimes one payre of leggs is better then two payre of handes , yet not to fight , but to runne away rather ; thoughe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Demosthenes sometimes sayde , being put to his witts to save the credite of his courage . Indeede if God were not as he is , he coulde not be so omnipotent as he is , we neede no paynes at all to proove this . 10. We are never so safe in matter of divinitie , as when we goe along with scripture , & one place may easily prevent the mistaking of another , if we give our selves to the due consideration of it , and submitt unto those meanes which God hathe appoynted for our edification . And the Scriptures represent his being every where in respect of two thinges . 1. In respect of knowinge all thinges , as Why sayest thou o Iacob and speakest o Israel . My way is hid from the Lord , and my judgement is passed over my God. Knowest thou not , or hast thou not heard , that the everlasting God the Lord hath created the ends of the Earthe , &c. 2. In respect of his power conteyning them , as whither shall I goe from thy Spirite , or whither shall I slee from thy presence ? If I ascend into Heaven thou art there , &c. Let me take the winges of the Morning and dwell in the uttermost parts of the Sea , yet thither shall thine hand lead me , and thy right hand hold me . But to talke of Gods essence penetrating and diffufed , is to vent such phrases , as I dare not adventure on , I have allready tolde you , what I have read to the contrary , in some , naming my Author , as you take libertie to doe the like , without naming of them . Quando dicimus ( sayth Durand ) Deum esse in rebus , non intelligimus eum esse in iis ut partem intrinsecam , vel intrinsecus rem penetrantem , ut magis infra patebit : sed intelligimus eum esse praesentem rei non solum secundum durationem , quia est , quando res sunt nec secundum contactum corporalem , quum non sit corpus nec virtus in corpore , sed secundum ordinem , qui in Spiritibus tenet locum situs in corporibus . In hoc tamen excellit ordo in Spiritibus fitum in corporibus , quia persitum se habet anum corpus ad aliud immendiate , quoad sui extremum : sed per ordinem se habet Spiritus ad corpus immediate secundum quod libet sui : saltem non est hoc dubium de Spiritu increato scilicet de Deo , quicquid sit de aliis : propter quod potest dici esse non solum juxtares , fed in rebus . And agayne in a question following , Per eandem rationem dicendum est quod non competit Deo esse ubique , ita quod infinitas suae substantia sit ei ratio ubique essendi : sed est ubique solum ratione suorum effectuum ( us dictum fuit in praecedente questione . Si enim competeret Deo esse ubique ratione suae essentiae infinitae , tunc competeret ei esse necessariò ubique vel in loco infinito , & nullo modo finito , sicut à contrariò dicitur de Angelo , quod ratione suae essentiae finitae convenit ci esse in loco sinito , & nullo modo infinito . Esse autem ubique non est esse in loco infinito . Ergo infinitas Divinae essentiae non est ipsi ratio essendi ubique , quod tamen assumebat ratio aliorum . In a word , I have no edge to cast my selfe upon any curious inquisition hereabouts , because errours are dangerous about the nature of God , eyther in denyinge unto him , what is beseeming him , or ascribing such things unto him , as doe unbeseeme him ; which in the Schooles are accoumpted certeyne kindes of blasphemies . I content my selfe with the simplicitie of Scripture institution ; which professethe , that God filleth Heaven and Earthe , and this undoubtedly is true , as Durand saythe in respect of Gods effects , wherewith he filleth all thinges ; as allso that he knowethe all thinges , that he cannot be any where as conteyned , but is every where as conteyninge , governing , orderinge , working the good pleasure of his will , in and by all thinges . Now whether God conteynethe all thinges by his penetrative and diffused essence , and not rather by his power and will , let every sober Reader judge . Before the World was , God was in himselfe , and so he is still ; how his power is extended to the making and conteyninge of his creatures , I easily conceave , but how his essence is extended , I conceave not . I conclude with those old verses . Dic ubi tunc esset , cum praeter eum nihil esset , Tune , ubi nunc , in se , quoniam sibisufficit ipse . CHAP. VI. Of Eternity , or of the branch of absolute infinities , whereof Successive Duration of the imaginary infinity of time is the modell . I See no reason to subscribe unto the proposition wherewith you begin your discourse on this Argument , as touching the exact proportion betweene immensity and eternity . For Gods immēsity is that whereby he is ubique or every where , like as by his eternity he is semper or alwayes : But to be every where supposeth the creations , but to be semper alwayes , doth not : For God was alwayes ever before the world : Againe God in proper speech hath true being , and consequently true Duration of Being , which having neyther beginning nor ending is properly eternall . But God in proper speech hath no quantity , and consequently neyther extension , and so in proper speech cannot be coumpted immense , which signifieth extension without beginning and end ; and having no extension at all , being merely spirituall and not materiall . And ere you turne over a new leafe , your self make doubt , whether Time hath the same proportion to eternity , as magnitude created hath to Divine Immensity . In a word , I doe not beleive you are like to find so many nothings to resemble God by in this argument of eternity as you did devise in the other of Immensitie . That saying of Tertulliā you mention , is no more appliable to Gods eternity as t is sayd he was to himselfe Time , then to his immensity , as 't is therein sayd he was unto himselfe a World ; And for ought I see , God is so still , and not onely was so before all things ; in as much as he hath no more need of them , then before all things he had . You say we cannot properly say God was in time before the world was made ; I say such a speech in my judgement seemes to be neyther proper nor improper ; but directly false , even as false , as to say God was in place before he made the world : For before the world was made there was neyther time nor place : Nowe he is in neyther as conteyned in them , but only as conteyning both time and place , which before the World , absolutely were not at all , & consequently could not be conteyned by him . I doe not think that Austin himselfe was conscious of any acutenes in inferring that God could not have bene before all times , if he had alwayes bene in time ; for common sense doth justifie , that that legge which was ever in the stockes , was never out of the stockes . But whereas you say , that we believe God to be as truly before all times future , as before all times past , & seeme to affect it as a subtlety of opinion herein . I willingly professe , that if it be a subtlety , it is of so subtle a sense , as quite passeth mine intelligence : I had thought it might be avouched of every thing that is past , that it is before all times to come : And that all future things are behind the things that are past . Neyther had I thought any reason needfull to be given of this : because common sense , I think doth justifie it . Yet you seeme to make this a peculiar propertie of God , that like as he is before all times past , so allso he is before all times to come . Yet I gesse at your meaning : For we now existent , allbeit we are before the things that are to come , yet it is not necessary , that we should be after them . But God as he is before all , so , if it please him , he may be after all ; For God is that which was , & is , & is to come ; that is , which shall be , and that for ever of himselfe . Now this phrase ; to be after all , in a sublimate streyne of conceyt attributed unto God , is more truly and perfectly to be accoumpted his being before all , then after all , in your opinion , as it seemes ; like as the Heavens invironning the Earth , though they seeme to sense to be under the Earth , and under our Antipodes , yet indeed they are above them ; So God in being after all things future , is more properly and truly to be accoumpted before them . This mystery I seeme to find by your subsequentd iscourse and I wonder what you meane to carry your selfe so in the cloudes , when you might have exprest your selfe playnly . And surely it is no glory to affect a lofty understanding of your owne phrase , above the apprehension of your Reader , when your termes are not sufficient to expresse your meaning . This is to equivocate like the Iesuites . Of that conceyt of yours I will prepāre my selfe to consider against the time , I shall arrive to your more full discourse thereof , in the pa●s subsequent of this Chapter . In the next place you propose a conclusion which is this . His eternity then is the inexhaustible founteyne or Ocean , from which time or Duration successive doth perpetually flow . But I can neither justifie this inference , nor the truth of the proposition inferred : For I know not from what premises of yours , it can be inferred . That , which went immediately before , was this : God is before all times future , as well as all times past ; Now to inferre that God was before all time , therfore all time flowes from his eternity , is no good consequence . You might as well argue thus . God was before all place , therfore all places flowes from Gods eternity . We our selfes are before all times that are to come ; but herehence it followes not , that all times to come flow from our eternity , or from us . Suppose Angells had bene made before the World , yet would it not thence followe that the World did flow from them . Now for the proposition it selfe inferred , it is subject to exceptions divers wayes . The phrase , to flow , savoureth of a natural & necessary emanation , & so much the more when it is resembled by the flowing of water from a founteyne . But nothing created doth in such sort flow from God. Naturall emanations from God are not to be found but in God , and that in respect of the Persons ; the Sonne being naturall and necessarily begotten of the Father , & the H. Ghost naturally and necessarily proceeding both from the Father & the Sonne . Againe , the water that floweth from the founteyne on from the Ocean , is of the same nature with the founteyne , on with the water of the Ocean , so is not time of the same nature , with eternity from whence , you say , it flowes . Agayne it is untrue that eternity produceth time or duration of things created : for the duration of them is nothing els , but the continuance of their existence . Therefore looke what produceth the things themselves , & maynteynes them , being produced , from thence they are to be accoumpted to have their beginning . Now it is the power and will of God , wherby things are created and preserved , & not the eternity of God. By the Word of the Lord were the Heavens made , & all the hoast of them by the breath of his mouth . We no where read , that by the eternitie of God all things were made , Angells and Men , Heaven and Earth . And so likewise as by his word he made all things , so by the power of his mighty word he supports all things . Heb. 1. And therefore all things both touching theyr being and duration , depend upon the mighty word of God : this we have ground for : But that they depend upon his eternity , we have no ground to affirme ; though it is true that both God , and his Word , and Spirit are eternall , otherwise he could not be the Creator of the World. Vpon the back of this , you come in with a new Paradox , namely that From all eternity , there was a possibility for us to be ; as if it were possible for a creature to be from all eternity . Yet I know some Scholemen have maynteyned it ( as what will not wild witts dare to undertake ) : but doth it therefore become a Divine , to suppose it without all proofe ? I hold it to be impossible , and Durands reasons to the contrary are more pregnant , in my judgement , then any that are brought for it : to witt , that then , yeares and months , dayes and hours should be equall ; for each of them , even yeares , should be infinite , and dayes , and houres , yea and minutes past , should be but infinite ; whence he inferres , that to every minute should be equall to an yeare ; and albeit he invadeth only eternity of things in motion ; yet I see no reason to the contrary , but the argument is appliable as well to all created things , though not subject to motion , though the evidence of deduction is not so manifest as in case of motion . I know well that Aquinas enterteyned the opinion of this possibility , out of zenle to uphold the creditt of Aristotle in some measure . But then taking upon him to reconcile seeming contradictions in his opuscula , and one of them being this ; If the World were eternall , then the soules of men pa● were infinite , supposing the immortality of them ; according to the opinion of Aristotle : And both Aristor . as well as Aquinas himselfe hold it impossible that there should be infinitum actu eyther in number or in magnitude : Mark how he reconciles this , and what course he takes to prevent an infinite number of soules ; Though the World , and Man ( sayth he ) had bene everlasting , yet the first man might have bene preserved without generation for an infinite space of time , & not begin to generate till about six thousand yeares agoe . By this let every sober man judg to what shifts this great Schoolman was put to salve this opinion of a possibilitie , of the worlds being eternall from contradiction . To this you adde that in like sort our actuall being or existence whiles it l●steth , is composed of a capacity to be what we are , and of the actuation or filling of this capacity ; you might well say so or in like sort , for there seemes as like truth in this as in the former . Man as he is unum perse is sayd to consist ex potentia et actis , which is as much as to say ex materia et forma rationali ; which Maxim had a capacity of receaving this forme , upon whose conjunctiō doth arise that compositum , which we call a man , and us it had a power , so an appetite thereunto , all which was conteyned under that principium generationis which is called Privatio , According to that saying Materia appetit formam sicut femina virum . But the particular appetite being satisfied with the forme , it no longer remayneth , nor the capacity to receave it , that time being now past . But rather an appetite there is in the matter to a new forme , by corruption of the present compound , which is the naturall ground of mans mortality . And the generall appetite of matter is never satisfied . Much lesse is this capacity a part , whereof man doth consist . For every Philosopher knowes that the capacity of the matter belongs to that principium generationis which is called privatio . Now Privatio , though it be principium generationis as well as Materia & forma ; yet is it not principium compositi . Ex tribus principiis Homo generatur ? ex duobus tertiu companitur ? But perhaps you speake not of the capacity of the matter to receave a forme , which is proper only to compound substances ; But of the possibility of Being , before they are , which is extended euen to Angells . But then I say much lesse is the nature of man to be sayd , composed of such a capacity ; for this capacity is not so much as potentia physica , but a onely potentia logica , to witt , negatio repugnantia , as when we say 't was possible the world should be , before it was , for it implyes no contradiction : For Gods almighty power was able to make it out of nothing . So it was possible that Angells should be before they were . In like sort it was possible , that man should be , before he was . But neyther man nor Angells can be sayd to be composed of such a possibility ; or of such a capacity , for that were to say that a reall & positive thing is composed of that which is neyther reall nor positive . And it is impossible that a thing not reall or positive should be a part of that which is reall & positive . But yet , you may say ; All created things consist ex potentia & actu , be they never so simple and uncompound , as the very Angells themselves , God alone is Actus purus voyd of all passive power . But as touching this power by your leave , I take it not to be spoken inrespect of the potentiallity going before the Act , which you saye is actuated , but rather in respect of a potentiallity consequent to the Act , or concomitant with it , as we conceave it of such a nature as may cease to be , or be destroyed . Or last of all , it may proceed in respect of the distinction between essence and existence , which is found in all things beside God himselfe : In which respect they are sayd to consist ex potentia et Actu , which kind of composition , as I remember , is called Metaphysica ; and it extends to all created things in distinction from all other compositions whatsoever , which are peculiar to some more then to others . But in what congruity this capacity may be sayd to be filled , when essence is actuated by existence , I comprehend not . For to be filled , presupposeth the existence of that which is to be filled . And existence seemes rather to conteyne essence , then essence , existence . But most paradoxicall of all is it , that existence should be composed of capacity , and the actuatiō or filling of it : Whereas existence , in my judgement , is rather the actuation formall of essence , then is composed thereof . In the next place you tell us , that life ( especially sensitive ) is but the motion or progresse of this capacity towards that which fills it ; or as it were , a continuall sucking in of present existence , or continuation of actuall being , from somewhat preexistent . I think there is a liberall errour in this , and insteed of life sensitive , as I take it , there should be life vegetative . Now this doctrine of yours is wonderous strange . There is a motion & progresse in life vegetative by waye of augmentation , but not by waye of generation . Neyther hath the existence of any vegetable , much lesse man , any degrees : Neyther is it of the nature of any substantiall forme , much lesse of a soule , least of all of the reasonable foule , to be brought in , much lesse to be sucked in , by degrees . And if our existence be present , as you call it , how can it be suckt in ? For we suck in that which we have not ; not that which we allready have . Neyther could we have power to suck in ought , much lesse the actuall sucking in of ought , unles allready we had existence : For without existence presupposed there can be no motion . And of degrees of existence , especially of substantiall formes , or of the things compounded of them , I never heard till now : Degrees , or rather a graduall extension of quantity is gotten by that act of vegetation which is called growth or augmentation . So then , not existence , simply , but of quantity rather ; nor the existence of quantity neyther , but a greater extension thereof is sucked-in by things that growe : Neyther is this extension sucked in ; but rather matter of nourishment is suckt in , which by the peculier operation of the soule is first fitted for nourishment divers & sundry wayes , and after that converted into nourishment , & appropriated to each part ; and after that by another peculiar property of the soule , there flowes from it augmentation of quantity ; which is not suckt in from without , but only the materialls of it : This wild phrase and manner of speech of yours , if it proceed , is sufficient to corrupt all Philosophy , & not Divinity only . The next point , I confesse , is no Paradox , when you saye , Except the vegetables by which our life is continued , had existence before they become our nutriment , they could not possibly nourish us . This , I say , is most true : for if they had not being before , they were just nothing ; and it is impossible that that which is nothing , should nourish any thing . Naye , if they had not theyr being before , they should have no being at all : for Milk or Bread if it had no being before it nourish us ; surely it hath no being of milk or bread when it doth nourish us , by being converted into flesh and bone ; for then surely , it is neyther milke nor bread . The next assertion is very obscure , if at all it hath any truth in it , as when you say , These vegetables themselves cannot exist , unles they did draw theyr existence or continance of their being , from that which did exist before them , and unto which they doe by motion or continuance oft theyr being approach : For you propose this of life vegetative , which is found in plants as well as men ; and the matter of theyr nourishment is only the moysture or fatues of the earth ; which fatnes of the earth , how it drawes existence or continuance of its being so much as in your sense , I cannot conceave ; sc. Matter of mans nourishment , Honey , and potted butter , and poudred beefe , and bacon , and bisket , how they draw it from that whereunto by motion or continuance of theyr being they approch : Wherein you seeme to have a sublimate conceyte , resolving the continuance of all things into the operation of God : But , by your leave , they doe not draw theyr continuance from God ; God gives it rather , and that by naturall meanes , whereby things are preserved from putrefaction , which is the destruction of theyr being : Which preservation against putrefactiō , is either in the nature of the things themselves , which God by an ordinary naturall course hath wrought in them , onby the Art of Men : Which you resolving without more adoe into the operation of God carry your selfe not like unto a Philosopher , but like unto that Grammarian who being demanded by a gardenar what should be the reason , why weeds thrived so fast notwithstanding all his care to weed them out , and pluck them up by the rootes ; when good herbes prospered so slowly notwithstanding all his care , not only to plant them , but being planted to water them , and to manu●e the ground that bare them ; Derived the reason of all this from the providence of God ; Whereat a Philosophes standing by laughed , not that he despised the Providence of God , but because he conceaved there was a more immediate reason thereof , though it also were subordinate to the providence of God , and that was this . As for the weeds that grow of themselfes , the earth is a naturall mother unto them ; but as for the herbes that were planted in her bosome , she was but a step-mother unto them ; & ergo : no merveyle if she mainteyned her owne children , her owne fruits brought forth by her better , then strange children brought unto her to be fostered by her . But be it as you intimate , that all things draw theyr existence and continuation of their being from God ; but how will you unfold that mystery of yours that followes , namely , that by motion or continuation of their being they approach unto God ? For I have read , that the Crow liveth out nine mens lives ( measuring every age to be an 100. yeares ) and that the Hart liveth thrice as many yeares as the Crow ; and that the Raven trebleth the Harts endurance ; whence came that Theophrastus his complaint of natures inequality , that to Harts and Crowes had given so long time of continuance , which was denied unto man : what shall we say therfor that these have approached neerer unto God then Man ? Perhaps you will say , yes , in respect of Gods eternity : Why but herein , your selfe shal be brought to plead against your selfe ; For in the eight sect : of your former chap. discoursing how the center of Gods immensity might be sayed to be every where ; you gave this reason or exemplification of it ; that be supposing a spere infinite , every point is equally removed from the circumference , as put the case , S. Michaells mount should be as neere to the circumference Eastward as Dover , and consequently Dover as far of as S. Michaells mount , though the whole bredth of England lye between them . And by the same reason the life of a Raven shall be as far of from eternity , as the life of a Hart , and the durance of an Hart as farre from eternity as the Durance of a Crow , though three times as much ; & the durance of a Crow as far of from eternity , as the durance of a Man , though nine tunes as much . In the next place , as by waye of inference , you adde : So that future times and all things conteyned in time it selfe , presuppose a fountaine of life . I will not trouble my selfe with your inference : What such move you to make choyce of future times to instance in , rather of times in generall , whether future , present , or past ? I doubt preexistence to future times is in your imagination a very mysterious point ; & such as you are loath your Reader should be acquainted with : For as Aristotle sayeth of Fallacies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to discover them , is to solve them ; so you may feare , the bare discovery of your conceyt may be enough to discredit it . And yet , to shew how well you please your selfe in it , you say that this fountayne of life , presupposed to future times , and all things conteyned in them , is as truly preexistent to their future terminations , as it was to their beginnings . How will you construe this sentence , and accommodate it to future times , whereupon notwithstanding it proceeds , as well as of things conteyned in time , both touching the terminations of them , which are future , and touching the beginnings of them which are past ? Surely you cannot ; ergo : the latter part of the sentence must be accommodated not to future times wherewith you began this sentence , but to all things conteyned in time it selfe . And these indeed have had beginnings which are past , and we doe expect future terminations or , motions of them , according to the parts of future time , so long as time it selfe shall last . But what is this strang assertion you are impregnated withall , when you deliver it as a rare and curious conceyt , that things conteyned in time doe suppose a fountaine of life not only to the beginnings of them , but allso to their future terminations and motions . Whereas to my poore conceyt , if a founteyne of life be presupposed to things past , it must be presupposed allso to things to come : And there is no curiosity in this ; the inference rather is most vulgar ; For seing future things are behind things past , quod est prius priori must needs be prius posteriori ; yet , that which is before a former thinge , must needs be before a latter thinge . Hence you proceede ( whether by following on , or falling of , lett the Reader judge ) to censure that common saying , Tempus edax rerum , as relishing more of poeticall witt , then of Metaphysicall truth . For which kind of censure delivered by you , I find no just reason ; For what ? can no truth satisfie you , but that which is Metaphysicall ? And why you should make such an opposition I know not ; as if what I ever relished not of Metaphysicall truth , were no truth , but rather of Poeticall witt : and whatsoever relished of poeticall witt , did not relish of truth . You maye as well censure Aristotles Physicks , and Ethicks , and Politiques , and Rhetoricks , for surely they doe not relish of Metaphysicall truths ; no nor Euclides Mathematicks ; no nor of Poeticall witt neyther ; belike they are liable to a double censure . Yet what think you ? cannot Poeticall witt have course in conjunction with truth , as well as in separation from it . Nec fingunt omnia Cretes . No nor Poets neyther . And as for this saying , Tempus edax rerum : I never knew any sober man or other except against the truth of it before : But if you will put a construction upon it at your pleasure , to shew your witt in refuting it ; you shall therein play the part of a Poet rather then the Philosopher ; for some of them have taken a course to shape stories , according to the use they had to make of them , and not to followe the direct truth : and this hath bene sayd to be the difference betweene Sophocles and Euripides : And herein they were like to Mathematicians of whom it is sayd Mathematici abstrahunt nec mentiuntur : And abstracting a line from the matter of it , they may adde to it , or take from it what they list : So you construe this saying , Tempus edax rerum , as if it were delivered in proper speech , and not by a figure ; whereas the meaning is Synecdochicall ; that in course of time things doe consume and wast , not that time it selfe doth wast them ; For time being the duration of things ; how can the duration of a thing consume it selfe ? Yet is your reason whereby you oppose this common saying very loose , as when you say , If time did devoure things , what could possibly nourish them or continue them from their beginning to theyr end , And that in two respects ; for neyther the saying signifies that time should devoure thē , before the time appoynted for the consumption of them : And though time did consume them , yet some thing els might contnue them ; For theyr owne natures wherein God hath made them , are for a time apt to resist that which laboureth to corrupt them . And other meanes also there are for the preservation of thē : As man by using meanes for his preservation may hold out longer then he which useth none ; neither did the Authors or approvers of that saying , Tempus edax rerum , ever conceit that any thing should desire the destruction of it selfe , as you are pleased to rove in impugning it : And look in what sense time doth not destroy , but things are destroyed in time ; in the same sense , things temporall have not the continuation of their being from time , but from somewhat els in time ; For when things are preserved , by the witt and industry of man from putrefaction , they doe not receave this preservation of theyrs from time , but from the wit and industry of man : And ergo : as time doth not wast , so neither doth time preserve from wasting . It is a paradox if not a manifest untruth , rather to say that the motions of things themsselfes , and theyr endeavours , to enjoy or enterteyne time approching is that which doth wast and consume them ; For albeit in man sometimes you find such causes of consumption , yet in all other creatures inferior unto man , as beasts of all sorts , how can you make it good that they out of a desire and endeavour to enterteyne time doe wast themselfes , who know not so much as what time is ? How much lesse will you be able to make it good in vegetables of all sorts , as plants and trees , and in all sorts of mixt bodies ? Nay , how will you make it good in man ? Some die by course of nature , and that eyther through age or sicknes ; when a man of 100. yeares old dieth , what motion or endeavour is there in him to enterteyne that wasted him ? and how will you prove , that had not this motion or endeavour of his bene ( as all endeavours are voluntary and free ) he might have lived longer . When God sent apestilence among the Israelites , that in the space of 3. dayes swept awaye 70. thousand ; was it a motion of theirs , or an endeavour to enterteyne time , that consumed them ? Nay , when any disease proves mortall , how can it appeare that when one man died of an Ague , another of the Dropsie , another of the squinancy , another of the plurisie , another of the consumption , that all of them died of a certeyn disease , called theyr motions and endeavours to enjoy and enterteyne time approching : A disease , that I think was never knowne to Hipocrates or Galin , or any Physician before or since . I should think the desease of Pastime should wast us more then the desease of enjoying Time. Others come to theyr ends by violent deathes , some in warre , some by course of justice , others by private malice : In all these I find my selfe in the bryers , and cannot possiblie conceive , how mens owne motions and endeavours to enjoy time should wast or consume them : or in case a man makes a waye with himselfe by hanging drowning or poysoning . Not altogeather so wild is that conceyt of yours which followeth , in saying we naturally seeke to catch time . Yet wild enough ; for it is untrue that men catch . Time ; they catch opportunity , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not a litle differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now opportunity is only an advantage of doing something conveniently offered to us in the course of Time. As it is good to make hay while the sun shineth , ergo ; I will roundly sett my selfe to the making of Hay , while this opportunity is offered , wherein I catch not time but opportunity ; for the Time were the same in case it rayned , but the opportunity for making of Hay were not the same , because the wether in that case were not the same ; And Hay-making requires fayr wether . Who they are , who acknowledge no difference between Time and Motion , I know not ; I should think no man so blockish as to confound them , seing motion it selfe may be of more or lesse continuance in respect of Time , as well as any thing els , And in the same Time somethings more or lesse slowly , something more swiftly , some in one kind of motion , some in another : But of divers kinds of time , that should belong to things moved , with divers kinds of motions , I never heard that any Philosopher hath discoursed . Aristotle I confesse , defines time to be numerus motus secund . prius & posterius ; but this is not to confound time with motion , but rather to distinguish the one from the other : For he g●ves a far other definition of motion it selfe : And albeit the time of every temporall thing be the duration of it , whether it resteth or moveth , yet if the questions be made how long such a thing hath continued , or when such a thing beganne to be , or ceased to be ; We have no better meanes to answere it , then by numbring the revolution of the Sun , if we will shew how many yeares ; or of the Moone , to shew how many moneths ; or of the Diurnall motion of the Heavens , to shew how many dayes agoe such a thing was done , or began , or ceased to be ; or to shew how many dayes , or moneths , or yeares any thing hath continued : & ergo : Aristotle in his Physicks considering time as the measure , in such sort as hath bene expressed , gives a definition suitable , in saying it was numerus motus per prius & posterius . Which definition when your true Philosophie shall mēd , we shal be so ingenuous as to give congruous respect unto it . As you beganne , so you proceed to acquaint us with your subtleties in Philosophie concerning time , Motion ( you say ) in true observation goes one waye , and drives time another way , as the streame which runnes Eastward , turnes the wheele West-ward . This curiositie is worth the examining , it may minister some merry matter of refreshment unto us , which in my judgement , your reader hath no litle need of to take him of from too sad and serious attention in tracking your obscure phrase , and treading out therhence some morsell of good meaning . I thinck you speak of motion circular , and that of the heavens , because nothing so fitt to notifie unto us Time , as that , and of such motion you speak as immediately before you have signified : Well then ; The circular motion of the Heavens goeth one waye , and drives Time another waye : Before you told us that Motion notifies Time , here you say , It drives Time ; but how ? Not the same waye , but another waye as the streames which runnes Eastward , drives the wheele West-ward : And which waye . I pray doth Time passe : Eastward of Westward ? As there is a motion of the heavens , that makes the daye , which is from East to west ; so there is a motion of the Sun which makes the yeare , and that motion is from West to East ; doth each motion drive time a different waye or the same waye ? Againe each motion is not onely from East to West , as the first , and from West to East as the second ; but the first is againe from West to East , and the second is againe from East to West ; You have not told us , which waye Time is driven by motion ; and ergo : being to seeke , you drive our inquisitions divers wayes , and perhaps all different from your owne ; And all because you will not acquaint is with the waye you conceave to your selfe , ergo ; you drive us other wayes , as the motion drives time : Let us see whether we can have any help from your comparison . The streame , you saye , running Eastward drives the wheele West-ward ; Now this seemes to us untrue , & so farre forth as it may be tolerated for true , surely it drivs the wheel no more West-ward then East-ward : First I saye it is not true : For the wheele by the streame is turned neyther East-ward nor West-ward but round ; Now to move Eastward or Westward is to move motu recto a streight motion , but to move round is not to move motu recto , but orbiculari , not by a streight motion , but circular : Yet because circular motions may be sayd to be towards the East or towards the West , & so the motion of the wheele may be ( as you say it is ) Westward ; yet then I say it is no more Westward then Eastward , as it is manifest in all circular motions : And indeed the river moving according to his naturall course drives the wheele before it , but the wheele being round , moves round , not onely Eastward as the river goes , but Westward also ; For to move circularly towards the East in respect of some parts , is to move circularly towards the West also in respect of other parts , not Westward only or principally so as to give the denomination of a motion Westward , rather them of a motion Eastward . But all this while we have not found which waye Time is driven in your opinion : For sure your meaning is not that time is driven circularly ( though I have observed you to discourse of circular duration . ) And my reason is this : if the motion from East to West should drive Time another waye of motion circular ; then seing that motion which makes the daye is contrary to that motion which constitutes the yeare , it would follow , that the time of the daye should goe a waye quite contrary to the Time of the yeare : And as litle reason to drive time another waye , in respect of direct motion . For there is no reason whie the waye of Time should be towards the East , rather then towards the West , or contrariwise ; and why rather eyther of these wayes , then towards the North or towards the South . And no mervayle , seing the way of place is one thing , & the way of time another : For though the streame run directly Eastward , and turne a wheele round ; 't is nothing strang , sith both are bodies apt to moove , and the streame apt to run downward , and a wheele apt to be turned round . But time is not a bodie that it can move ane waie . And this reflects my thoughes upon the consideration of another incongruity , as when you say , motion goes one way ; you might as well have sayd , motion moves one way ; whereas it is the bodie that moves , & motion is the act of it , but it selfe moves not . Yet there is a proper way for a body moving , & so for motion . And it may be there is a proper way for time as when that which is to come becomes present time , and present time , becomes past time ; as this yeare the last yeare was to come , now it is present , and after a while it will be past : So all the way of time is this , & shal be , it is , it was : one after another . And ( by your leaves ) motion drives it no more then rest : If the Heavens should stand still , yet might things continue still the same time that God hath appointed them , as well as in the case of theyr motion . Neyther is it true , that our actuall existence slides from us with time ; our being still continueth the same , by you leave , and not our capacity of being onely ; For Socrates senex non differt a Socrate puero according to our Vniversity learning , which whether it be true Philosophie or no , let the Reader judge ; I say , he differs not in substance , I doe not say , he differs not in accidents : I doubt not but Socrates was auncienter in his old age , then in his child-hood , and different both in quantity of bodie , and quality of mind ; But I see no reason but his existence was still the same : And as for capacity of being , I see no reason why that should have any place where being allready is : As for substantiall actuation of capacity of Being ( which you make to be continuall ) after a man hath his being I know none ; Neyther am I conscious of any such desire ; and it is strang to me , that you should be more privy to my desires then my selfe . I desire to encrease in knowledge , and to grow in grace and goodnes , and in favour with God and man. But of any desire of actuation or replenishment ( as you speak ) of the capacity of being , I am nothing conscious to my selfe : Neyther can I acknowledge any new coexistence ( with time approaching in respect of any mutation of my existence , but in regard that times doe change and succeed one another , I may be sayd to coexist anew with them , because they coexist anew with me . Neyther doe I know any such office of time as you devise to be assigned to it by eternity , as to repayr that ruines which tions present or past , have wrought in our corruptible substance . No mervayle that you could not brook that time should be accounted edax rerum : For now I perceave you maynteyne time to be reparatrix rerum , yea the curer of diseases ; For to repayre the ruines which motion hath made in our corruptible substances , what is it but to cure deseases ? So that time is a simple of more sovereigne virtue , then I was ware of ; but I know not whether it were ever knowne to Hippocrates or Galen ; I doubt it was not ; And that tempus is edax rerum , hath better authority to confirme it I think , then that it is reparatrix rerum : And consider in reason , time is the duration of things temporall , whence it commeth to passe , that the very ruines themselfes which are wrought in our corruptible substances have theyr time , that is , theyr duration ; so have all deseases : Now lett any sober man judge , whether the duration of such a ruine , such a desease , be fitt to repayre it , fitt to cure it ; What time then shall cure or repayre it ? Take the most sovereigne remedies to repayr such ruines , to cure such deseases , and the duration or time thereof hath no power to repayr or cure it , but the nature of that remedie applied may ; which nature and the application therof , is not time , but the remedie hath a duration , which is the time therof , whether it be applied or no. As for the motions of the heavens numbred according to preority and posteriority , which in a Physicall consideration is the time of every thing , as the fittest measure to measure out the continuance of all things , as litle power hath that to repayre ruines or cure deseases , more then to make them . In the next place you draw us to the consideration of Plotinus his excellent observations . I had rather you would acquaint us with some accurate conclusions and demonstrations of his . Yet these observations which you so magnifie in a Platonick , such as they are wee will consider them . The first is that the best of our life , the very being of things generable is but as a continuall draught or receite of being , from the inexhaustible founteyne of life . This is one of his ( so much by you magnified ) observations , and a very proper one . As if a man should say , the very water , be it the best of waters , is but a streame flowing from the fountayne of waters . Is not this an excellent observation , thinck you ? Yet you add some thing of your owne , which partly swerves from truth , and partly marres Plotinus his musick ; For you make the very being of things generable , and the best of our life to be all one ; wheras the wickedest men that are , are the miserablest things that are , are things generable , and have a being as well as the best ; And in the state of our corrupt nature we had a being , & so had Paule when he persecuted the Church of God , and Peter when he denied his Mr. and David when he committed adultery with Bathsheba and caused Vriah to be slayne with the sword of the children of Ammon ; but did this being of theirs , or theyr very being , deserve to be accounted the best of theyr life ? Now whereas you say , Our being is a continuall draught of being from the inexhaustible founteyne of life : I find no mention at all of any fountayne of life in Plotinus , His words as you cite them are , Videtur in rebus generabilibus id potissimum essentia esse , scilicet tractus quidam ab ipso esse , ( this is all he hath concerning the inexhaustible founteyne of life as you paraphrase it ) ex generationis initio , quousque ad temporis extrema perveniat . And to my understanding his meaning is no other , then that the essence of things generable is as it were esse fluens , like as we say , linea est fluxus puncti in longitudinem . And therupon his first sentence is this , that take away erit from things generable , and forthwith they cease to be : And to things that are not such , if you add erit to them , it shall befall them a sede ipfiue esse labe , to slide from the seate of being ; All which are but odd streynes of expressions of that which to know is worth just nothing , if at all there be any sound truth in theyr subtleties : But hence he concludes indeed that the being of a thing generable is not naturall unto it ; and therefore ( you will say ) he must have it from something , and what can that be , but from the founteyne of life ; as it is well knowne Plato first , and accordingly Platonickes maynteyned , that the world was made by God. To this I answere , that albeit they attributed the making of the world to God not out of nothing , but out of matter actually preexistent ; yet here Plotinus discourseth , not of the creation whereby the world was made , but of generation , whereby the parts of it were continually meynteyned ; Neyther doth he discourse of the efficiency of the being of things generable , but only of the formality thereof : But if over and above a question were moved as touching the efficiency of being , who can doubt but his answere would be either ascribing this to the individuall generating , and virtus seminalis as his instrument , working to the extracting of forms ex potentia materiae ; or otherwise to the Dator formarum ; in neyther of which should he as an heathen man ascend unto the inexhaustible founteyne of life , whither you would draw him , to make the magnifying of his excellent observations the more specious : But what should Christians expect from the Schollar of Ammonius and Mr. of Dorphity ? Now , whereas he confines this to things generable , doe you magnifie that also ! What think you of Augul●s ? Is not theyr being also a continuall draught or receit of being from the inexhaustible fountayne of life , as well as the being of things generable ? But proceed we to take notice of the rest of his so excellent observation : Nature ( sayth he ) hastens unto that being which is to come , nor can it rest , seing it drawes or sucks in that being which it hath , by doing now this and now that , being moved as it were in a circle , with the desire of essence , or of being what it is . By this I perceive where you dipt your pen that dropt forth such wild conceits as before in this very section I have encountred with ; to witt , in Plotinus his Philosophy , fitt lettice for such lips as like them . And for the obscurity of conceit , your writings , to my thinking are very like unto his ; and the rather may men be moved to suspect , there are some rare notions in them which they understand not ; Yet by the waye you sometimes insperse such glosses as make Plotinus meaning worse then it is ; as when Plotinus sayth of a thing generable , that movetur in orbem quodam essentiae desiderio , that it is moved round with a certeyne desire of essence ; you render it this with desire of essence or being what is : Now Plotinus sayth , not of any thing that it hath a desire to be what it is , which is very absurd ; for nothing desires what it hath already , but rather what it hath not : So when Plotinus sayth , that esse sibi haurit , it drawes unto it selfe being ; you render it thus , It sucks in what it hath ; whereas indeed it is a thing impossible for any man to suck in that which he hath , but rather he sucks in that which he hath not . Nor can I approve this saying of Plotinus , that A thing generable hactens to that being which is to come ; which Plotinus seemes to understane only of Time ; Now we rather on the contrary many times complayne that time passeth awaye too fast ; yet againe some there are , I confesse , that think time never passeth awaye fast enough : Both are conscious of times hasting more or lesse ; but neyther are conscious of theyr hastning to Times : And the truth is , the swiftest motion and the slowest motion is in respect of the same time , which indeed in neyther swift nor slow , though motions in time may be swift or slow ; yet the swiftest mover no more hastens to time to come , then the slowest mover , how excellent soever Plotinus observation be in your conceit , yet I grant we may be sayd to hasten to a being which is to come , but this being is alwaye accidental never essentiall : A man may make hast to be rich , and such a one sayth Salomon can not be innocent : A man may grow in grace and in the knowledge of our Lord Iesu Christ , and to make hast therein is commendable : and so for everyone to be diligent and quick in the works of his calling : But our essentiall being we hast not unto , it is the same still ; for Socrates being old differs not essentially from himselfe being a child : Indeed we labour for the preservation of our being ; but all our actions tend not hereunto , they tend to the service of God as well as to the service of our selves . And how in these motions whatsoever we move in orbem , or as it were in a circle I know not ; That quaint conceit I leave to Plotinus till your commentary may unfold the meaning of it . Now you tell us ( belike in a suitable proportion unto the conceits of Plotinus , or rather in some degree beyond them ) that Nor we men , nor any creatures ( specially generable ) are permitted to draw or suck so much of our proper being from the founteyne of eternity at once , or in any one point of time as we list , and that We have our portions of life or self-fruition distributed peece-meale and sparingly unto us , least too much put into our hands at once might make us prodigall of the whole stock . It is great pitty the pages of your booke be not stored with the word Mystery ; for they are nothing almost but mysterie ; This is delivered not only of men , but of all creatures generable : Why then , all creatures generable have a list to drawe or sucke more of their proper being from the fountayne of eternity , then they doe or can suck : Surely you charge them with that they are nothing guilty of ; For , not to speake of stones and mettalls nor of vegetables ; How doth it appeare there is any such desire in brute creatures , whether beasts or birds or fishes● that neyther know eternity , nor their owne proper being , nor what it is to suck more of it at once then is fitt . And as for my selfe amongst reasonables , one though a poore one , having some knowledge both of eternity in the waye of Christian Divinity , and of my proper being in the waye of naturall Philosophy ; yet what it is to suck more of my portion of being at once then God think fitt , I am utterly ignorant , and therefore cannot be conscious to my selfe of any such transgression : Suppose the durance of my being in the appoyntement of God be betwene 50. and 60. yeares , doe I desire or can I desire to enjoy these 60. yeares in the space of 20. or is it possible by the almighty power of God that I should ? I grant the knowledge and goodnes I have arrived unto by Gods grace in the space of 50. yeares , I might have arrived unto in the space of 40. Yet am I not conscious of any desire I had of this : But this is only my accidentall being , and therefore deserveth not simplie to be accompted my proper being . The like may be as touching the Qualities or Quantitie of my bodie : But my substantiall being , that only deserveth to be accompted simply my Being ; And this I had all at once , as I had my organicall bodie , and soule all at once ; though the continuance of it I had not all at once ; For that was impossible I should have , it being a continuance by way of succession of dayes after dayes &c. And ●f I had had all at once , there had bene no succession ; and therfore , in my judgement , it is absurd to say our portions of life are pece-meale & sparingly distributed unto us , lest too much being put into our hands at once might make us prodigall of the whole stocke . And which implies , that God could , if it had pleased him , have made us enjoy the whole space of our life at once ; For that were to make time past , present and to come , to exist alltogeather , which , I think , every wise man will judge to be impossible : Yet this case being put ; how were it possible to the contrary , but that we must needs spend it all at once ? For like as the space of life of 60. yeares must necessarily be spent in 60. yeares : So if we had all this space togeather in one day , or one yeare , we wust needes spend it togeather in the space of a day , or a yeare : In a word , sith this cannot be true of our essentiall being , which we have all at once undoubtedly ; nor of our accidentall being ; for that cannot be properly accoumpted our being ; it remaynes to be understood onely of the continuance of our being : And to desire to have all this at once , is to desire to have at 7. yeares , as much age as others at 60 : But no man desires this , though lately we heare , that after the surrendring of Rochel , maydens , by reason of the famine there during the Seige , of 16. yeares old were found to looke like women of an 100 yeares old . We rather desire in old-age to be young , like unto Moses who being an 100. and 20. his eye was not dimne , nor his naturall strength abated . Yet your conceit is manifestly impossible ; for it proceeds not of having the qualities of age in youth , but the very continuance , which is as much as to say , at seven yeares of age to be as old as a man of 60. which no man desires , neither is it possible for God to effect . This piercing of time , or reduction of many yeares into a small space being as utterly impossible as the penetration of dimension in magnitude , if not much more . Mens stocks may be spent in one yeare upon as much pleasure as another may be taking in seven yeares : but the continuance of space or time to come , can neyther be taken before the time , nor spent . 2. In the next Section you are more popular ; I doe not say more true : For you give me no cause to say so . For first , in my Judgement , it is a manifest untruth to say , that time is a participation of eternity : For as immensity is to place or magnitude , so is eternity unto time : But place or magnitude is no participation of immensity , therfore allso time is no participation of eternity . And like as Gods immensity is without extension , & therfore quite of a different nature from magnitudine corporall ; So his eternity is without succession ; and therfore of a quite different nature from duration corporall . And whereas you say , that He should desine the severall branches of time most exactly , that could number or decipher that severall actuations , draughts , or replenishments , which are derived from the infinite founteyne of life and being , to fill the capacities or satiate the internall desires of things temporall ; Here agayne you slip back to the transcendentall notions , farre above , not only common sense , but all sobriety of conceit . You tell us of actuations , draughts , and replenishments derived from the founteyne of life to fill capacities , and internall desires ; all which togeather with the severall branches of time you speake of , and theyr references to the actuations after mentioned , are so many hobgoblins unto me : what are the parts of time , I seeme to understand , time past , time present , and time to come , but what the Severall branches are , I know not . The founteyne of life is it , that which brings natures possible into act of being ? But how hereby he can be sayd to satiate theyr internall desirs , I comprehend not : For while a thing is only possible , ●t neyther hath , nor can enterteyne any desire of being . Perhaps you may say , that when things are , they may desire continuance : And it is the founteyne of life , that as he made all things , so he doth perpetuate them so long as he thinks good . But what mysterie , the deciphering of this actuation or perpetuation doth conteyne , so avaylable to the definition of the severall of time , I therefore know not , because you have not vouchsafed the enucliation hereof unto your Reader . I find no sense in that which followeth , as when you say the motion of the Heavens is more uniforme then time ( which you call the duration of things temporall ) : For every part of time is still uniforme , and that in such sort as it impossible to be otherwise ; be the motion never so deficient in uniformity . As an houre is still the same , whether motions herein be swift or slow , or both swift and flow ( as such different motions may be in the same time without all question ) and that according to all variety ; yea though one and the same motion , I meane of one and the same subject be partly swifter , partly slower , and that in all variety of degrees . So is the moneth , so is the yeare most uniforme , taking it to consist of how many dayes and howres soever you will : I grant things in time may dure more or lesse ; but time it selfe admitts no contraction or dilatation ; as for example , a daye cannot be contracted into the space of an houre ; nor an houre cannot be dilated into the space of a day ; but the motion of a day may be contracted and reduced within the space of an houre ; that is , a thing may move as fast in an houre as it doth in a day , I have heard of a Pope , that when his countrey men presuming of his omnipotency , entreated they might have two sommers in a yeare , made answere as Elias did to Elisha , that he had asked a very hard thing ; yet it might be obteyned by them upon a condition : And when they being eager to obteyne what they desired , shewed theyr willingnes to accept of any condition ; Hereupon the Pope told them , that upon condition to accompt 24. monthes to theyr yeare , they should have two sommers every yeare : This was a cunning trick to fill his countrey mens mouthes with empty spoones : He was no more able to gratifie his countrey-men in this , then Mark Anthony was the Athenians , who having imposed a double tribute in one yeare ; was told by an Oratour , that if he could give them two Sommers , and two Springs within the compasse of one yeare , he might exact two revenewes , not otherwise . I know no such double duration or course of time indented , as you speake of , what if a man be sometimes in health , and sometimes in sicknes ? the condition of his life , and the qualitie thereof it diversified , his duration is not ; as appeates by this : In the same time wherein one it sick , another is not ; one in pleasure , another in payne ; it is manifest , the time may be the same , though the condition much different . These conceits of yours are so popular , that they crosse withall : In grife or payne to thrust time from us , is but to wish it were shorter then it is ; as it is signified Deut. 28. 67. In the morning , thou shalt say , would God it were evening . and at evening thou shalt say , would God it were morning : And yet the meaning hereof in effect , is but this , to wish that our payne were shorter , then would we not care though the time were longer . And so our joy to be continued , we desire not the moments of our time to be fixed . Still you confound a mans condition with the time , as if time it selfe were sweet or sowre . Let every sober man judg , whether it be not an absurd conceyt to affirme , that men desire to prolong theyr dayes by living the same time over and over againe . As if we could not have the sam●oy , without living the same time over and over againe : Whereas it is manifest , that in one and the same time , one man may be in case and joy , another in payne and sorrow . And yet in serrow the fr●ction of our existence is never the lesse perfect , then in times of joy , for joy and sorrow are no parts of existence , for existence is found never a whitt the lesse where joy and sorrow have no place : This you confesse in the next place , where you say ; that the pleasure of borrowed ●ife is to the identity of being but at water to the pipe through which it runnes . yet both serve alike to fill up the matter of your discourse , both the confusson of things different , and the correction of such confusion . And if the gluts and gushes of pleasure ( as you phrasifie it ) may be at one time much greater then at another , surely they may continue at one time as well as at another , and therefore for the continuance of pleasure , it is not necessary to desire the stay of time , which is a thing impossible : Yet you pleased your selfe not a litle in your former popular discourse of this nature . The fruition of pleasure may be as intire as our selfes ; and it is no more true , that they are begotten and die in every moment , then it is true of us , that we are begotten & die in every moment : For this scrupulous hicetie ariseth from no other ground , then the being measured with time , theyr duration is partly past , partly future , and but a moment present : And judge whether this conceit of but a moment present , be not a vayne conceit : For I pray , what is that which followes this present moment immediately ? Is it a moment only , or no ? if not a moment onely , what is become of your conceit ? If a moment only , will it not followe , that time consisteth of nothing but moments ? And you may as well say , that magnitude consists of nothing but points , which were indeed , to consist of nothing . We truly say , this daye is present ; this month is present ; this yeare is present , like as time is sayd to be present , to witt , by way of succession of parts , which parts are not moments succeeding one another , but times Homogeneall , though according to reason divisible in infinitum , as all things continuall are . 3. How the Angells doe accoumpt the continuation of theyr duration , I know not ; but surely we have no better meanes to accoumpt theyr duration past , then by the making of the World , and the number of yearely revolutions of the Heavens , that have bene since . But because we believe , that God could have made Angells , & no visible World ; yea and made the Heavens without moving of them ; in which case yet I doubt not but their duration , & continuance thereof should be knowne to themselfes , but by what meanes I know hor. The Learned doe distinguish of the duration of Angells , from the duration of things materiall ; & so accordingly their measures ; making time to be the measure of the duration of the one ; and even of the other : Yet I have no cause to think that theyr duration is a participation of eternity more then time : And like as theyr magnitude spirituall is no participation of immensity ; so neyther is theyr duration any participation of eternity . They are creatures as well as we , though no mortall creatures , and have theyr beginning as well as we ; and the time shall come , when we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as the Angells themselfes , and continue as long as they , yet never atteyne to any eternity of being , though our being shall never have end : But seing both theyrs , and ours had a beginning ; therefore it is impossible that it should ever grow to be eternall . I see no reason why Angells should not be sayd to watch for opportunities of time as well as we . The Divell I am sure is still compassing the earth . Iob. 1. & goes about like a roaring Lyon seeking whome he may devoure , and doe they not wayt all opportunities to doe mischiefe ? And why may not Angells as well wayt all opportunities to doe us good , according to the will of theyr and our Heavenly father ? Especially considering they are all ministring Spirits sent forth for the good of them that shall be heires of salvation . But I confesse , how this wayting or expectance of opportunity should be sayd to feed them , I am as much to seek , as to define how it is sayd to feed us ; unles in respect of Hope ; & so I see no reason , but that it may be as well sayd to feed them allso ; for surely theyr owne glorie is not at full , & they wayte for the enjoying of that ; neyther our glorie nor grace is yet at full ; & as they rejoyce at the conversion of a sinner ; how much more will they rejoyce at our salvation ; and why may they not be sayd to wait & hope for that allso , & rejoyce in the hope , as we doe ? If a desire to continue what they are doth argue , they have not all that in present possession which is allotted to their compleat duration ; then surely they never shall , nor we neyther , no not in the state of glorie , have all in present possession which is allotted to our duration : And what , I pray , is wanting ? You will say the future duration ; but what , I pray , doe we gett by that , when as fast as duration future becomes present , so fast duration present becomes past ? Yet surely by continuing what we are , we loose nothing ; & if by this , that our duration passeth in respect of time , we cannot be sayd to loose any thing ; then surely by this , that duration commeth on as fast , we cannot be sayd to gayne any thing . If indeed we should grow weaker and weaker , and our strength and prosperity should passe with time , then we should be loosers by it , not otherwise ; So if we should grow stronger and stronger , & our strength or prosperity should encrease with time , then we should be gayners by it , and not otherwise . Now I hope it is without question ; that the glory of Heaven shall not encrease , but be at full , at the very first , and so continue without end . And , in my judgement , it is a very poore conceit , to denie that a man hath his whole life togeather , because the duration of it , is not all at once . If we had our life by degrees , one part at one time , and another part at another time , this were a manifest imperfection ; but having all of it togeather , to conceave that the duration & continuance hereof longer & longer is an imperfection , is a very wild conceit in my judgement : This were to cast us upon the deniall of Gods continuance ; For like as our time being upon supposition of 60. yeares , if we should have all of it , within an houre , it should end at an houres end ; so likewise , if God should have his continuance all at once , it should end all at once . But we say , that the Divine essence as it is without beginning , so it is without end : and nothing past with him , nor nothing to come to him , as it is with all creatures , which are subject to motion in some kind or other : if not of corruption , yet of perfection , at least capable of it : if no such thing were , yet as they come from nothing , so they might returne to nothing : But that God , as he gave them theyr being , so he continueth it . As for God he receaveth not his being from anything , no not from himselfe : But is most necessary to exist , and most necessary to continue , without loosing of ought that is in himselfe , no not so much as a thought ; nor receaving any thing into himselfe , no not so much as a new thought , or a new affection : All which , and changes in respect thereof are incident unto Angells , though not so much as unto us ; who allso have materiall motions , as locall , and alteration , & that tending to corruption . In a word , as mans existence is as it were an accident to his essence ; because the nature of a man is only of it selfe passively possible to exist , and God can give existence to such a nature , or make the humane nature to exist , as he hath done ; so likewise to Angelicall natures , existence is but an accident . And as existence is an accident to such essences according to our conceit of them ; so is continuance an accident to such existences . In which respect every day and houre , both man and Angell may be sayd to receave a new accident , which before they had not . But it is quite otherwise with God ; For as his existence is all one with his essence ; ( because it is absolutely impossible his essence should not exist : ) so his continuance is no accident to his existence : because it is necessary that God should be , & so be , as to be without beginning and without end : And therfore though our continuance be new to us , as being an accident unto us , and wrought by motions ; yet Gods continuance is no accident unto him ; For it is impossible , he should not continue , who is of necessary being : But of this , and of the indivisible nature of Gods continuance more hereafter . I willingly confesse , that because Angells were made of nothing , therefore theyr continuance is meerly at the pleasure of God , and have parts divisible , in regard that God can set an end to them , whensoever it pleaseth him . But I know no cause to denie , that they enjoy an entire self-fruition ; For though they have not all theyr continuance at once , yet seing theyr continuance is no part of their essence , which is a thing indivisible , I see no reason why they should be denied , entirely to enjoy themselfes . Man growes to perfection in parts integrall , though not in parts essentiall , which perfection of parts integrall , as it daily groweth , so it makes him daily more fitt to performe the offices of nature , and duties of his calling ; and so may be sayd , not to enjoy himselfe intirely ( according to that perfection ) which belongeth unto him but by degrees : But it is not so with Angells ; yet may they acquire something unto themselfes accidentally , which before they had not . God can acquire nothing : His duration ( 't is true ) is indivisible ; For there is no prius nor posterius therein ; For he is subject to no kind or manner of motion . I doe not like the manner of your justifying this indivisibility of Duration in God : as when you say , he cannot gayne ought to day , which yesterday he had not ; or loose to daye , what yesterday he had : For this , in my judgement , is incident to glorified creatures : For shall not the glorious condition of men and Angells be at full without gayning any new or loosing any old ? Yet no doubt , theyr duration notwithstanding shal be divisible ; God is not . Perhaps you will say , they loose the former dayes existence , and gayne the following dayes existence : And so we doe much more properly in this world , but without impediment to the same-nes of our existence : For to loose the former dayes existence , and gayne the following dayes existence , is but to loose our coexistence with the former day , and gayne a coexistence with the day following : Now this is no impediment to the same-nes of existence in duration ; which I prove thus : It is incident to God , yet is he still the same in duration : And that 't is incident to God , I prove thus ; God himselfe was yesterday coexistent to yesterday , and now he is not ; for if he were , then yesterday should now exist , which is not only untrue , but impossible to be true , for then time past should be present : And the reason why this is no impeachment to the most perfect same●nes in duration is manifest ; for to coexist with some thing yesterday , and not to day , may arise from no variablenes from within , but only from variablenes in something from without : As , namely , therefore God doth not coexist to day , with many things to day , with which he did coexist yesterday , is not because of any change in God , but by reason of change in these outward things , which had a being yesterday , but to day have not . In that which followes you manifestly betray your cause : For that God hath such fulnes of joy and sweetnes of life , that nothing can be added thereto in joy or sweetnes ; doth no way inferre , that therefore , the duration hereof cannot be added unto him , and the continuance thereof : Your comparison utterly overthrowes you : For as in a bodie infinite , though there cannot be a middle nor extreame ; yet there are parts without parts by waye of extension ; So in infinite life , though it hath , no extremes , as being without beginning and without end , yet this hinders not but that it may have parts going before , and parts comming after by way of succession . And whereas you say , that Natures capable of these differences have alwayes the one accomplished by the other , is either without sense ; as if you meane it of the parts of time , as if one were accomplished by the other ; For how I pray you , is time past or present accomplished by that which is to come , or that which is present or to come accomplished by that which is past : Or if in respect of natures subject to time , which are perfected by time , or rather in the course of time ; thus , as it is sometimes true , so sometimes it is notoriously false : For as there is a time of growth in perfection , so it is wel knowne that there is a time of diminution , & corruption also ; And , I pray you , how doth a mans dotage accomplish him either in soule or bodie ? And in the Kingdome of Heaven , what accomplishment by time , when our glorious condition shal be as full and perfect at the first , as in the progresse , for what space imaginable soever . As for this state , 't is well knowne , that as there is a time of repayring and encreasing , so there is a time of impayring and decaying : And though perfection cannot be perfected , yet it may be continued ; so it is in man , so it is in God ; but by necessity of nature continued in God ; by the pleasure of his gracious will continued in the creature : And therefore though his essence being infinite excludes such a continuance as is wrought by reiterated acts ; yet it excludes not such a continuance as is by necessity of nature , but rather includes it , it being of the nature of life infinite to be as with beginning , so also without end : Even created Angells and Saints shall have no want of continuance in the Kingdome of Heaven ; much lesse God the Author of theyr continuance , more then of his owne ; Yet shall he continue and that by necessity of nature , both to the worlds end , and after that without end . Yet nothing in him is to come to him ; nor nothing from without can come to him ; For who should give it him ? But the duration both of men and Angells is maynteyned unto them by the will and pleasure of God : And herein consists the true difference betweene the duration of creatures and the Duration of God ; For as for prius & posterius , past , and to come , this hath his foundation onely in respect of motion , And therefore time is commonly not reputed a fitt measure for the essences of things , but only for individuall substances : and these only generables , not of substances merely spirituall , as you may remember Plotinus hath taught you . What doe you meane by the degrees or acts of life , an infinitie whereof you place in God ? We commonly accoumpt three sorts of life , and no more , to witt , vegetative , sencitive , and rationall ; Of an infinitie I never hard before in this kind : And as for the degrees of these , I doubt not but there may be degrees in any ; as in each kind some may be more quick and vivacious then other . But none of these kinds , much lesse the degrees of thē ar found in God formally , but iminently : And as for the plurality in respect of such as are decreed by him , the case is cleare , that they are infinitely farre of from infinitie ; for undoubtedly the things decreed by God are but finite . I doe not agree with you to conceave God to be everlasting in referēce to perpetuity of succession ; for that kind of everlastingnes is a parte past : But eternity cheifely consists in being everlasting a parte ante , and before there was any succession at all . But here , by the waye , you give me an hint of what you make your foundation of many wild discourses ; and for which I have looked all along ; And not till now you have bolted it out , as where you say , Gods interminate existence is present to the whole and every part of succession : which long agoe hath bene discovered to be a very vayne conceit , though embraced by as great a Schoolman as Aquinas himselfe ; who hereupon builds his opinion of the presence of all things in Gods eternity : And his opinion herein is built upon a very plausible comparison , and devised correspondencie between Gods immensity and eternitie , for like as God by virtue of his immensity doth fill all places , and should coexist with every part of magnitude , although , upon supposition , it were infinite : In like sort God by reason of his eternity should fill all times , and coexist with all times , and all things that hereafter shall exist in time . But the fallacie of this comparison , and the error of this assertion hath now long agoe bene discovered by Ioannes Scotus : It is true indeed , God must needs coexist with all places . and all things in place ; but not untill the place it selfe ▪ and the things therein doe exist : As if the world were twice at bigge as it is , God should coexist in every part of it ; But yet God doth not coexist with any such , because , as yet there is not any such to coexist with him : In like sort God shall coexist with all times , and all things existing in all Times ; but when ? Not till these times and the things therein shal be found to exist : and as they shal be found to exist , so shall God coexist with them : Now all Times , and all things conteyned in all times doe not exist but by waye of succession , ( magnitudes exist otherwise , even all togeather ) and in like sort God shall coexist with them , to witt , by waye of succession : Nor that Gods existence is or shal be by way of succession ; ( for nothing in God is found that succeeds any thing in God ) But because both times , and creatures in times doe exist by way of succession , in respect of whose succession and not of any succession in God , God is denominated , and that properly enough , to coexist with them by way of succession , in as much as they exist , and consequently coexist with him by way of succession : Like as a pole fixed in a river doth coexist with divers parts of the streame by way of succession ; not that any motion or succession is found in the pole , but only in the parts of the streame , that succeed in theyr course one after another : velut unda supervenit und● : And albeit Alvarez hath taken great paynes and shewed great witt in justifying the opinion of Aquinas in this ( yet no otherwise then upon the supposition of the predetermination of Gods will ) and in dissolving the arguments which Scotus brought against it ; and that in such so●t , that in so spinous of matter I have sometimes thought it a matter very difficult to find out a cleare solution of his reasons ; yet ( I thanck God ) as it was the first worke I undertook after I left the university , before ever I thought of dealing with Arminius , so I seeme to have fully satisfied my selfe therein ; and am reasonably persuaded of abilitie to give satisfaction , on that point , to others also . But to proceed along with you ; In the next place you tell us , that God considered in himself , He is every way indivisibly infinite and interminable ; not only , because he had no beginning , nor shall have ending : Here your attentive reader would expect what is answerable to this not only , and when you come in with but also ; but here he must hold his breath till you have dispatched your parenthesis ; and if he hold his breath till you come to make up this your imperfect sentence , he is likely never to draw it againe : Againe when you say , God is indivisibly infinite and interminable , considered in himselfe ; you leave your Reader to suspect that your opinion is , that God considered not in himselfe , is not indivisibly infinite and interminable , and the meaning thereof I am yet to seeke . But consider we what you insert in your parenthesis ; For so might time or motion be held interminable , could the heavens have bene created from everlasting : So they might , as much as to say , as well as that of whome but e●st you spake , and that was of none but God : But God , you sayd was indivisibly infinite , and interminable , not terminable : Wherein in making so incongruous a comparison , whether you had forgott your selfe , or streyned to be delivered of some involved conceyt , the congruity whereof must be farre fett , and deare bought , before a man can meet with it , I know not he obvious meaning which your text aymes at , seemes to be this ; God is infinite and interminable , not only , because he is without beginning and without end ; for so the heavens should be infinite and interminable , put case they were created from everlasting , but in an other respect also ; which respect or cause you forgett to expresse , to perfect the sentence of yours , which is otherwise very imperfect ; Yet in this waye of interpretation of your text , there are faults enough ; for to make the heavens like unto God in this , you should putt the case , not only of being created from everlasting ; but also of being to be continued without end , otherwise they cannot be like unto God both as he is without beginning , and also as he is without end : Secondly though the case were thus put , yet is it incongruous enough ; for albeit herein they should be like unto God in being without beginning , and without end : Yet herein they should be nothing like unto God in being indivisibly infinite , and interminable ; whereof notwithstanding proceeds your comparison : we acknowledge a difference in this , & that a mighty one , though the heavens had bene created from everlasting , &c. not because all Gods continuance to come is present , as you devise ; but because Gods duration and continuance is impossible to be devided , the continuance of a creature is not : For God can make the continuance of any creature to cease this daye and houre ; but it is impossible Gods continuance should cease ; for he is of necessary being : As for the conceyt of prius & posterius in Gods duration ; that is a sory conceyt , for that is to be found no where , but where there is some motion or other , spirituall or corporall , eyther in place , or alteration in quality , or augmentation or dimination in quantity , or generation and corruption : And you may remember that your excellent Mr. Plotinus , whome you so much magnifie , confines his discourse of time to things generable , as if he meant the Angells were free from such a division of duration as is made by prius and posterius ; How much more God ? But of such a division as I speake ; the Angells cannot be free from it being creatures ; but only God , who is ens necessarium , of necessary being ; And therefore his continuance or duration is impossible to be divided from his continuance to morrow , because it is absolutely impossible , that it should ever cease : and therfore whensoever time and place , and things conteyned in them shall exist , & as long soever as they shall exist , God must necessarily coexist with them , and it is impossible it should be otherwise : But before time and place had course , though God did exist , yet did he not coexist with them ; So likewise before time to come doth exist , and the things that are to exist therein , it is impossible that God should coexist with them . But whereas you say in your parenthesis , that had the Heavens bene everlasting , theyr revolutions neverthelesse should have bene truly numerable , and therefore terminable ; It is true , I confesse , of some of them , as 10. 40. 60. 100. 1000. &c. but impossible that all should ; For had the Heavens bene everlasting , their motions undoubtedly had bene innumerable , neyther could we ever come to the first number while we could . Secondly you say all things conteyned in their circuit should have gotten somewhat which before they had not , and this something , you say is eyther addition of duration , or ( which is all one ) continuance of theyr first existence , or new acts of life , or sence , or reason . All very odd , and litle or nothing congruous to things gotten by motion , without which nothing at all is gotten : Now every poore Schollar knowes what is gotten by motion ; For if it be motion locall , a new site is gotten ; If alteration , a new quality , if augmentation or diminution , a new quantity ; If generation & corruption , the matter getts a new substantiall forme ; Now where none of these are gotten , there is no addition of any new thing : And it is well knowne , that the Divine Essence is capable of none of these , neyther of new place ; nor new quality , not new quantity , nor new forme substantiall ; Allbeit he continueth for ever , and consequently there can be nether prius nor posterius to be divided in God : But yet because you enterteyne a wild conceit of Gods eternity indivisible ; you would have his duration so , ind visible ; as if both the time past , and the time to come were drawne togeather within an instant : And therefore , you say , that all other things have eyther addition of duration , or continuance of existence , or some new acts of life , or sense , or reason ; the last whereof is only congruous & agreing with the nature of that motion which is called alteration ; as the two last and the first , may have reference allso to generation , or augmentation ; from all which the case is cleere that God is free , notwithstanding that his continuance which is to come be not sayd , to be present , at which wild conceit and the justification thereof you seeme to ayme : But as for the two first , which yet you make to be all one , they have no place of consideration amonge the termes that are acquired by motion : And dare you denie , that God hath continuance of existence or duration ? But you will say no new duration is added unto God : Who sayth it is ! And what new duration is added unto man by his continuance ? God may add something unto him if it please him ; but if he continue him in statu quo , what addition , I pray ? You will say duration : I demand ; whether naturally or supernaturally ? if supernaturally , then God doth a new create it ; But God hath long agoe ceased from creation : againe then not only every day , and houre , but every minute allso , and every part of a minute God should creare a new duration : If naturally , then by motion corporall , or spirituall ; Now I pray devise , if you can , what motion that is whereby duration is procured ; Yet I confesse , thus farre God may be sayd to add duration ; in as much as he will not sett an end to it , though he can . But as for the duration of God , it is impossible , that should have any end . But some may say , If Gods future existence be not present , when it is present , something is added to Gods former duration ; As for example , when tomorrow comes God is a daye older , then he was : I answer , nothing growes older by accesse of time , but that which tooke it being eyther with time , or in processe of time ; So did not God. Secondly , I answer , Gods future existence is nothing els , but his coexistence with time to come , or with things which shall be in time to come ; which is an externall denomination , arising from the futurition of things to come : In any other sense it is false to say that God hath any future existence , or past existence . But his coexistence with time or things in time may be sayd to be past , or to come , as well as present ; and in this sense is the Scripture phrase to be understood , when it is sayd that God is he which is , which was , and which is to come : That is , when this World , and Angels were fifst made , then he was , that is , he did coexist with them , and so all along unto this day present ; And so shall exist all along with all creatures & times that are to come : Now this existence of God , more properly to be called his coexistence is partly past , partly present , partly to come ; not in respect of Gods existence , ( who hath neyther motion nor shadow of change , & consequently nothing in him is found to be past or to come ) but in respect of the existence of creatures which is partly past , partly present , and partly to come . Henceforth you acquaint us with certeyne definitions of Eternity ; The first is out of Boetius , which you commend above that which followes out of Aquinas , belike it fitts your turne better in your conceits , then that other of Aquinas ; and therefore deserving well at your hands you bestow upon it that preferment which you think good ; Well let us consider it : Aeternity ( then in Boetius accoumpt ) is the entire or totall possession of interminable life , all at once , or togeather . The scope you ayme at , is to prove that in Gods eternall being there is no succession ; Et quis Herculem vituperat ? who ever sayd there was ? In man the very life vegetable , sensitive and rationall growes more and more perfect by degrees : No such motion , no not to perfection , is to be found in God ; In Angells there may be a succession of thoughts & of affections : no such succession is to be found in God. Yet doth he and you allso maynteyne Gods life to be interminable , that is , of such a continuance as is without end , as well as without succession . But you shall never be able to prove herehence , that Gods existence is present to every part of succession of other things , as namely , both to that which is past , and allso to that which is to come . Aquinas definition though very artificiall you grant , yet doth not , you say , imprint so lively a character and notion of the everliving God his infinite happines , as the definition givon by Boetius doth : Aeternitas est duratio manens , uniformis , sine principio & fine , mensurâ carens . This lettice fitts not your lips like to the former ; because , belike you cannot find by this , that time past & future should be present unto God ; as you conceave to find by the former ; but you will never be able to make it good . 4. Yet Plotin is your Oracle in Philosophy beyond all , who gives , as you say , a more deepe apprehension of it in fewer termes , saying Aeternitas est vita infinita , which you render thus , Eternity is infinitie of life : Like as if when man is defined to be a reasonable creature , you should render it thus , A man is the reasonablenes of a creature . We all grant , nothing in God is past , of that which belongs to God by denomination from within , nothing is to come . Only things without God are such as they may be both past , present , and to come , successively . I doe not mislike that sayinge of Plotius , to witt that when we say God is allwayes , we breede in our mindes a wandring imagination of pluralitie or divisibility of duration . But yet so long as we understand Gods duration though indivisible yet equivalent to divisible succession in things without , there is no errour , in which respect we may justly say with scripture God was , and is , and is to come , in as much as he was coexistent with things past , when they were existent , is coexistent to things present shall be coexistent to thinges to come . And not to say , as you would have us , that God is now coexistent to things past , and to things to come as well as to things present . There is nothing hitherto alleaged out of Boetius or Plotin , that can justifie this ; no more then in the definition of eternitie made by Aquinas ; yet Aquinas had a conceyte of the existence of all thinges both past and to come in Gods eternitie , not only as they are knowne : For that is to exist rather in Gods knowledge then in his eternitie , and that is esse secundum quid , and in esse cognito only , it is not to exist simplicitur , absolutely . I doe not dislike your notification of eternitie , to be that which allwayes is and cannot cease to be , save that I finde no vertue in the word to be extended to this latter clause ; allthoughe I conceave , that whatsoever allwayes is the same , dothe necessarily imply such a nature , as cannot cease to be . And therfore the Apostle takes eternall power and Godhead to be termes equivalent . You say that in true Philosophicall contemplation it is not onething truly to be & allwayes to be . There is a typographicall errour in this , if I be not deceaved ; and the sentence should runne thus , It is but one thing truly to be and allwayes to be . This I take to be your meaninge , but I acknowledge no truthe in it . For if this were true , then all creatures should have no true beinge ; for certenly they are not allwayes . And if they have no true beinge , then they have no being at all , as afterwards yourselfe acknowledge this manner of consequence to be good . And albeit to have a being and to have a true being be all one , yet hence it followes not , that truly to be and allwayes to be is all one . I grant that to be allwayes , without beginninge and without ende , dothe inferre an independent beinge . But even true beings may be dependent ; otherwise the beings of Angells and men made after the image of God were no true beings . For undoubtedly theyr beings are dependent beings . Another use of the woord allwayes is to note ( as you say , ) the interminable , indistiuguishable , and indivisible power , which needs nothing besides that which it actually & for the present hath . But I see no congruity in the woord alwayes to signify all this . And first I wonder what you meane to leape from Gods life and power ; seing you propose the infinity of each , as severall branches of Gods infinity to be discoursed on a part , Say then it denotes his interminable and indivisible being or duration : yet I cannot like this neyther . For thoughe the terme allwayes , dothe congruously denote his interminable beinge , to witt , without beginning and without ende : Yet I see not howe it can note his indivisible beinge . I grant this latter may be inferred out of the former , for as much as that which is allwayes , cannot be produced , but must be of necessary beinge and consequently indivisible in such sort , as that the duration of it to day , cannot be divided from the duration therof to morrowe : for then it shoulde cease to be , which is impossible , seinge it is presupposed to be of necessary beinge . We deny not , but God hathe all that belongs to his divine nature ; thoughe not for the reason you give to witt , because he truly is . For that were to inferre , that nothing besides God h●he any true beinge , which were to deny the being of all creatures . The divine nature conteynes a totalitie of increated entitie ( if a totalitie may be imagined of that which hathe no parts . ) As for created entitie , that is not to be found in God at all but only from God. All creatures may have neede of some thing els then continuance , as namely theyr natures being capable of greater perfection ; then yet they have atteyned unto . As for continuance , they have only thus farre neede therof , because otherwise they shall cease to be ; and so likewise God himself , if he should not continue , he should cease to be . Only here is the difference . The creature may be sayde properly to neede continuance , because he depends upon the free will and pleasure of another , for the obteyning of it , to witt , upon the will of God. But God depends upon no other for the obteyninge of his continuance ; no nor upon his owne will neyther . And therfore he cannot be sayde to neede continuance , but rather that he must needes be , because he is not ens contingens , but ens necessarium , of no contingent , but of necessary beinge . By your leave , Eternity conteynes more , then to signify the having of whatsoever is expedient to be had . For undoubtedly , it signifies allso the continuance of all that without beginninge , and without ende . But you after your manner , seeme under these ●rmes whatsoever is expedient to be had , to include and comprehend duration future , as if duration future were allready present unto God ; which is a groundles conceyte , arising merely from a superficiall interpretation of the nature of eternitie , which is commonly called an instant of duration . 〈◊〉 It is true , the duration of God is not to come ; For it is present , and incapable of succession as being subject to no manner of mutation . But there is a duration of time , and of things measured by time to come ; which future duration is no way present to God , in respect of his coexistence with it . It is most true , and proper enough to say with Scripture phrase , that God is he which was , & is , & is to come : which phrase of specche implyes neyther change , nor succession in God , but only in things without God. Agayne , wisedome , power , and goodnes are expedient to concurre in the supreame essence : But this eternitie comprehends not , but only the continuance of all these without beginninge , without ende . That a thing looseth so much of perfection , as it wants of duration , is a wilde assertion ; unles under perfection , you comprehend duration ; and then your proposition is identicall , and no more then to say , that a thing looseth so much of duration , as it wants of duration . Otherwise I say it is manifestly untrue , not only because Aristotle was bold to say that , Bonum non ideo melius quia diuturnius ; good is not therfore better because the more lasting , or everlasting , but allso , because by the same reason of yours it would followe that a Crowe , an Hart , and a Raven were much more perfect then a Man ; if it be true as some write , that a Crowe lives three times as long as a Man , an Hart three times as long as a Crowe , and a Raven three times as long as an Hart. Sure we are the least starre hathe continued from the beginninge of the World. 〈◊〉 . I muse not a litle to see Platonicall and Plotinicall Philosophy , so much advanced by an Oxonian : as if Aristotles learning left Logicians perplext in a point of sophistry , and only Plotinicall Philosophy would expedite them . And lookinge backe to what you have discoursed of , out of Plotinus , if so be I might light on that parcell of subtiltie suitable to this ende you speake of , I professe , that as I finde no thing in that which you have alleaged out of Plotinus , that is not vulgar , nothing woorthy of that commendation which you besto we upon him , ( therby reflectinge no small commendation upon your owne peculiar studies in Plotinus : ) so withall , I cannot imagine what piece of witt that is , the ignorance wherof dothe perplexe eyther any other better Logician , or my selfe eyther , in the resolution of that question , which you propose . Neyther doe you accommodate any sentence of Plotinus herunto , that might serve as a key to open that locke , which as you say , is so hard to be opened , but leave your Reader at randon , to pore after it . But whether it be Plotinus his resolution or your owne , let us consider it . And first the question proposed is , Whether Socrates in the instant of his dissolution or corruption , be a man or corps , or bothe . To be both ( you say ) implyes contradiction , and yet you say , there is as much reason , that in this instant he should be both as eyther . Thus have we the question and that argued in part . Now followeth your resolution , as it were our of Plotinus , though you alleage no crumme of any sentence of his for it . Now I observe that your solution , thoughe you woulde have it seeme to be but one , yet indeede it is diverse ; the one nothing to the purpose , the other something to the purpose , but utterly overthrowing your former assertion , as whē you sayde , There is as much reason he should be both as eyther . The third overthrowinge the very foundation of the question it selfe , in effect professing that it proceedes from a false ground or supposition . A manifest evidence that you are still to seeke howe to satisfie your selfe herin , or others in this unproffitable speculation . And if this be to be endoctrinated by Plotinus , make you as much as you will with your knowledge of Plotinus his Philosophy , I shall have no great cause to complayne of my ignorance therin . Your first resolution is , that he was a man and shall be a corps . This I say , is nothing to the question . For the question proposed is , not what he was , or what he shall be , but what he is in the instant of his dissolution . In the next place you seeme to speake more to the purpose , when you say that in the instant of his dissolution , he ceaseth to be a man , and beginnes to be a corpse . But even this allso , is not fully to the purpose . For the question is not , what he beginnes to be , or what he ceaseth to be , in that instant , but what he is . Yet because substantiall formes have no degrees as accidentall formes have , and therfore cease to be , or beginne to be all at once ; therfore I take your answere at the best to be this ; that in the instant of his dissolution , he is a corps , and not a man , which is directly contrary unto that which formerly you affirmed sayinge , There was as much reason why he should in this instant be both , as eyther . Your third resolution different from both the former is this : that the space of dissolution is not in an instant , as the question supposed , but a space of time consisting of parts , which is not to answeare the question , but utterly to overthrowe it ; and withall it openeth a way to a newe difficulty ; for in this case it may well be demanded , what portion of this divisible time shall be allowed to the being of a man , and what to the being of a corps ; and take heede least you ascribe one instant to the last of the first forme , and another instant to the beginninge of the succeeding of the second forme . For seing two instants cannot be immediate , it will followe herhence that materia prima , shall some space of time actually exist without any forme . As for my selfe , I never ●ept upon Plotinus his Parnassus , nor was ever acquainted with his muses . Nay , I have bene so long time departed out of the universitie , and while I was there so long remooved from these kinde of studies , that I may well be sayde to have forgotten Aristole . Nun● mihi sunt oblita sophis●ata . Yet will I adventure to compare the remnants of my old Peripateticke store with your atchievements out of Plotinus . I say then , the resolution of this question depends upon the resolution of a more generall question . And that is concerninge the beginninge and ceasing of forme , now the rules therof most receaved as I remember , are these . The formes we speake of are , eyther permanent , or successive . Formes permanent beginne per primum sui esse , by the first instant of theyr beinge ; desi●unt per primum sui non esse , they cease to be , by the first instant of theyr not beinge . In such sort as to say , that immediately before such an instant they were not , but at such an instant , and in the time following they were . Agayne , touching theyr endinge , you may say , Immediately before such an instant they were ; in and after such an instant , they were not . As for formes successive , such as are time and motion , they are sayde to beginne per ultimum sui non esse ; by the last instant of theyr not beinge ; and to ende per primum sui non esse , by the first instant of theyr not beinge . That is , at such an instant motion ( speaking of motion properly as it includes succession ) was not : for it cannot be in an instant but immediately after it was . Agayne touching the ending of motion we may say , at such an instant motion was not , but immediately before , it was . And accordingly , to the question proposed , I answeare ; Corruption or dissolution is taken eyther in a complicate signification , comprehending the whole alteration that went before the ceasing of the forme , and then all that while , undoubtedly Socrates was a man , and not a carcase . But if only for the desinency or ceasing of the forme humane . I say , in that instant , wherin he is sayde to desinere or cease ( it being the first instant of his not being , as before hathe bene shewed , to be the manner of desinence or ceasinge of all forms permanent ) he is a corps ; but immediately before he was a man. In the next place you tell us of Plotins conclusion , namely , That while we seeke to sit that which truly is with any portion of quantity , the life of it being thus divided by us , looseth its indivisible nature . First , I like not that assertion , whether it be yours alone or derived from Plotin , in sayinge , that God alone truly is . I well knowe our beinge is of a quite different nature from Gods being : but to deny that we creatures have a true beinge , is as good as to deny that we have any being at all . Secondly , I knowe no man ; that goethe about to fitt Gods nature , with any proportion of quantitie . Yet we maynteyne , he was coexistent with all thinges past , is coexistent with all thinges present , shall be coexistent with all thinges that are to come in their order , & that without all , divisibility , or succession in himselfe : his coexistence after the manner forementioned , implying only divisibilitie and succession in the creatures . Of time , you say , no part truly is but the present . So then the present time , at least truly is . Yet but a litle before and often hertofore you have professed , that nothing but God truly is . Now give me leave to maynteyne some paradoxes , as well as you . I say , all time truly is , and is present , as well as that which you accoumpt to be only present . For how dothe this present houre exist but by succession of parts . If you accoumpt nothing present but an instant ; it is well knowne , that an instant deserves no more to be accoumpted time , then a point deserves to be accoumpted magnitude . But if you speake of time properly , it must have parts , which cannot exist together , but only by succession . As for example , this minute of an houre is present but how ? only as having a part past , and a part to come . For this only to exist is to exist by way of succession . In like sort this present houre dothe truly exist ; but how 〈◊〉 as havinge a part past , and a part to come . So this present yeare dothe truly exist , as having a part past , and a part to come . In like sort the time of the Gospell , accoumpting from the day of Pent●cost , when the H. Ghost came downe upon the Apostles , unto the ende of the World , may as well be sayde truly to exist , namely thus , as having a part past , and a part to come . So dividing the World into two parts ; The old world , from the beginninge of time by creation unto Noahs flood ; and the newe World , computed from Noahs flood to the ende of the World : I say the time of this World dothe only exist , as havinge a part past and a part to come . So the time of the whole World from the beginning to the ende , may be sayde truly to exist , to witt , by way of succession of parts , havinge one part past and another to come . For not the least part of time dothe exist otherwise , to witt , by coexistence of parts , but only by succession of parts . They who made doubt , whether navigators were to be accoumpted amongst the living or amongst the dead , affected more witt then truthe . For if Navigators , undoubtedly , they are livinge and not dead ; Indeede after they have sett foorthe , we are uncerteyne what is become of them : and equally as uncerteyne may we be , what is become of our freindes that are travayled unto China by the way of the Continent . But to make doubt whether time consists rather of being then of not being , is a conceyte litle becomming a Philosopher in my judgement , thoughe it may become such a one as enterteynes a vulgar contemplation of thinges successive , and in motion , whether by Sea or land . I should thinke that sory imagination , is grounded upon conceavinge that nothing in time is but an instant , which if it were true , woulde inferre that time were nothing but a succession of instants . But were it so ; yet surely the shortnes of continuance of any thinge , nothinge hinders the true beinge therof , when it is . A childe of a day olde , hath as true being , as Methusalch had , who lived till he was , allmost a thousand . It seemes the sent of Plotinus his subtilties , hathe perfumed all those that have dwelt under his shadowe ; and therfore no merveyle if Ficinus commenting upon him , savoureth herof allso . He compares , you say liternitie to a center , and time to the points or extreamities of the line in the circumference allwaye moovinge about the Center , so that if it were an eye it might viewe them all at once . I doubt not , but ere we depart from this chapter , we shall meete with the Circumference of eternitie as well as with the center of it ; but not from Plotinus his text , or Ficinus his Commentaries , but from one that will be bolde to adde a Gemora to theyr Talmud . For it is fitt the World should profite in subtilties as well as in solid points , and not allwayes to stand at a stay . But a woord of this by the way : Though future times , and future things are all knowne to God , yet not by reason of any existence of theyrs in eternitie , or Gods coexistence with them for the present . For how dothe God at this time coexist with them , which at this time have no existence at all ? Agayne , God lookes not out of himselfe for the knowledge of any thinge now , more then he did before the World was made . For surely the making of the World wrought no change in him as touching the manner of his knowledge , with whom there is no variablenes nor shadowe of change . When you take upon you to tell us how Eternitie is indivisible , to witt , by conteyning all the parts or perfections possible of succession in a more eminent manner then can be conteyned in time it selfe . I pray remember , that in like manner you professed , that God did conteyne all entities even the entities of brute beasts ; and you expo●nded it in this sense , because forsoothe he was able to produce them . And thus we easily grant God conteynes all perfections of successions , in as much as he can produce them . If so be succession may be coumpted a perfection , wherof but erst you made doubt , whether it had any being at all . Yet we doubt not , but God can produce them ; yea so farre forthe as to exceede all that is conteyned in time . For as much , as he could have made the duration of the World , tenne times more then it is like to be . I doe not affect to quarrell with Plato his witt ; much good doe you with it , and if you please your selfe with such fancies , as namely that time is a moovable image of that which is unmooveable ; a divisible image of that which is indivisible ; a successive representation of that which is without all succession ; a modell finite , with beginning and ende of that whic● is infinite , without beginning and ende , you shall not displease me . You have another sophisme or seeming contradiction to unloose or salve by these rarities of curiositie ; and that is , how it may be verified , that Petrus in aeternitate aegrotat , & Petrus in aeternitate non aegrotat . If this were spoken of the same time , you say it were contradiction ; but being spoken of eternitie , you say it is not , and yet you confesse Eternitie is more indivisible , then any time . Let who will thinke , that you have salved this knott of seeming contradiction , to my understanding you leave it as you finde it . The propositions conteyning a seeming contradiction are bothe absurd . For Peter cannot be sayde to be sicke in eternitie , as in that which is the measure of duration eythe ▪ of himselfe , or of his siknes , but only in time , with which time , eternitie , I confesse , is coexistent , but when ? not till the time that Peters sicknes dothe exist , nor after it hathe ceased to exist . For coexistence supposethe existence on both sides . And as the existence of the creature is past , present , or to come ; so is Gods coexistence with it , eyther past , present , or to come ; which hathe bothe Scripture & reason to warrant it ; whereas your wilde conceytes are warrantable by neither . 6. Materia prima , is ingenerable and incorruptible not because it is no body , but because it is no compound body . But God is ingenerable and incorruptible , because he is no body at all : Therefore better it is to liken him unto the Angells who are ingenerable and incorruptible , because they are Spirits . All thinges generable come from matter only as touching their materiall parts , not as touching their formes ; neyther can they be sayde so properly to spring from it , as to be compounded of it . But from God all things spring in the way of an efficient cause , yea the matter it selfe allso , and that out of nothing . If matter be most unlike him , in wanting the true unitie of entitie , other things belike have this ; And if they have unitie of entitie , it is to be hoped they have true entitie allso , veritie being the propertie of entitie , as well as unitie , and consequently they may be sayde to have a true beinge , which you hertofore , & that very often have made proper and peculiar unto God. I wonder why you make the Creator and essence it selfe to be termes of equall signification ; wheras God is not the creator of all things by his essence , but by his freewill rather . Those things which necessarily belong to God , are usually ascribed unto him , by way of essence , but not such things , as contingently denominate him , arisinge from the libertie and freedome of his will. God , you say , is the incomprehensible perfection of all things ; doe you meane of things create only , or only of things increate , or of bothe ? You cannot meane it of things create : For no create perfection is found in God : Nor of increate ; For no imperfection at all is founde in essence increate . The Earthe is not unmooveable : some have conceaved it to moove naturally : Vndoubtedly , it may be mooved , otherwise it were not Corpus naturale ; And Earthquakes doe manifest as much . If it cannot be mooved by the force of Man ( yet by prayer of faith , Mounteynes may be remooved , and cast into the Sea ) , yet it may be mooved questionles by the force of Angells , at least by the power of God. Neyther is infinite vigour of vitalitie required to an immoveable condition in the opinion of greater Clerkes then our selves , as who thinke all Angells to be no way capable of locall motion . Yet you talke of a mobilitie of the Deitie ( a prodigious phrase ) thoughe you thinke to charme it , by calling it more then infinite , and calling the motion therof a supermotion ; and this his mobilitie , as well as his immobility formerly spoken of , you make to proceede from the infinite vigour of his vitalitie . Nor dothe eternitie ( say you ) receave addition from succession infinite ; Belike it receaves succession ( in your opinion ) though no addition therby . For if it receaves no succession at all , what sober man coulde expect , that it should receave addition by it . At lengthe you come towards that , which I have a long time looked for : Eternitie , you say , is like to a fixed center , because indivisibly immutable , but it is allso as you say , like unto a circle , but you tell us not wherein , nor why . And as Trismegist did define Gods immensitie , by the similitude of a Spheare , whose Center was every where , but his Circumference no where . So you will take upon you to define Gods Eternitie , neyther out of Trismeg st , nor out of Plotinus , nor out of Ficinus , but out of your owne invention to be a Circular duration , whose instants are allwayes , whose terminations or extreamities never were , never shall be . We willingly grant , that Gods eternitie is a duration without beginninge , and without ende ; This is nothing strange , nothing remote from vulgar capacitie . But to say it is a Circular duration , is such an attempt , and so audacious , as I thinke , it never entered into any sober mans brayne eyther sleeping or wakinge , before it was fancyed by your selfe . Le ts bid farewell to Aristotles Philosophy , and let Platoes Divinitie come in the place of it . Distill Plotinus his Philosophy , and Ficinus Commentaries upon Plotins Enneades throughout , and see whether any such Extract can be made , as this Circular duration you dreame of , and commend to the World as some rare notion . Of Circular motion I have heard and read ; But of Circular duration never . Nay thinges that have circular motion , were never affirmed to have Circular duration . For motion may be from space to space in a round figure , returning thither , where it begunne , but duration is neyther round , nor goethe round . For thoughe the Heavens runne round , yet the time of the Heavens and of the World runnes not round , nor returnes to the period of time from whence it beganne . Yet is duration successive more fitt to be accoumpted duration Circular , then duration constant , which hathe no parts succeedinge . I holde it to be a notorious untruthe , to say that eternitie coexists to every parcell of time . For to say it coexists with time to come , is to say , that eternitie existethe , and time to come existethe allso , which latter clause is most false . For if it were present , it were not to come . No time defines eternitie , we say , but rather eternitie sets 〈◊〉 ende to time . But we dare not enterteyne so absurd a conceyte as to say , eternitie circumscribs time ; as if time were some lower spheare , and eternitie an upper spheare , and so time should be a circular duration as well as eternitie . Your next sentence beginnes to open the mystery , as whe● you say , Thoughe the motions of the Heavens should continue without ende , yet every period of time shall fall within eternitie , now totally existent . I marke your phrase well , as when you say , It shall fall within eternitie , implyinge that eternitie is beyond it , in respect of time to come ; like as it is sayde to be before all time , in respect of time past . Now to discusse this phrase of yours of falling within eternitie : This phrase ( I say ) here used , is utterly out of his place . For in proper speeche it hathe place only in respect of quantitie continuall , outreaching all other thinges we speake of . Thus all things in the World besids the uttermost Spheare , fall within the uttermost spheare ; so that the uttermost spheare doth not only extende so farre as they doe , but beyond them . Now to say that every period of time falls within eternitie , is to suppose , that eternitie extends beyond it so as to exist beyond it ; which is true of all time past . For God did both coexist with it , and dothe continue after it . And as touching time present , it may be justified in this sense , to fall within eternitie , in respect that Gods continuance is not at an ende with this present , but continueth without ende . But to imagine that at this present Gods continuance doth actually extende farther then this present , is a most absurde conceyte ; As if forsooth God had not onely an existence present , but allso an existence to come , and that this existence of God to come is present . Whereas neyther of these is true , but each false , and that most absurdly false . For first God hath no existence to come , for if he had , then he should have also an existence past , and consequently he should be measured with time , and subject unto motion . And whereas the Scriptures doe confesse that God is he which was , and is , and is to come ; this is to be understood of his coexistence and not of his existence ; as much as to say God doth not onely coexist with all things present , but also did coexist , with all things past ; that is to say with every one of them in the time of theyr existence , and also shall coexist , with all things to come , that is to say , with every one of them in the time of they re actuall existence . Now this coexistence of God with things past , and things to come is not present , onely his coexistence with things present , is present , his coexistence with things past , is past , and in that respect t is sayd he was ; so likewise his coexistence with things to come is to come , and in that respect onely it is sayd that God is to come . By this we may judge of the proposition following which is this . God hath bene , is , and ever will be , unto every minute or Scruple of time that hath beene , is , or shall be , alike everlastingly coexistent . If one word had beene left out ( to witt the word everlastingly ) it might have admitted an handsome interpretation , and a sober meaning taken respectively thus , God hath beene coexistent to things that have beene , is coexistent to things that are , shall be coexistent to things that shall be . But to apply all these differences of time past , present , and to come , to each of the things mentioned , ( as namely to say , that God hath beene , and is , and shall be coexistent to all things that have beene , and is , and shall be , coexistent to all things that shall be ) is most absurde . For the coexistence of God doth as well implye the exisstence of the things themselfes with which God is sayd to exist , as the existence of God. And therefore though it be true to say , that God was coexistent with all things past , because there was a time when these things did exist and at the same time undoubtedly God did coexist with them ; yet it is false to say that God doth or shall coexist with things past ; for that saying doth implye , that things past doe now exist ; and also are to come . In like sort though it be true : that God doth now coexist with all things that now are , for as much as both these things doe indeed at this time exist , and God must needs coexist with them as the author and preserver of theyr existence ; yet it is untrue to say that God doth now coexist with time past or to come , and with the things which were or shall be therein , for if this were true ; it would follow that not onely God is now present , but also that time past and time to come , are also present withall things conteyned in them , which every man knows to be most untrue . Last of all though it be true that God shall coexist with the time to come , and the things therein , because both they shall exist , and consequently God must needs coexist with them , as the author and preserver of them ; yet it is most untrue to say that God shall coexist with time past and present and the things therein , for if this were true it would herence follow that both time past , and present with all things conteyned in them were both to come , which how absurde a speech it is , let every sober man judge . And yet that this is the meaning appeares by the adding of the word everlastingly , which addition makes the proposition untrue in every member of it , though taken respectively , which otherwise as I have shewed might admitt a tolerable interpretation . For though it be true that God was coexistent with Noahs floud , yet is is un●ue that he was everlastingly coexistent with it . At the time of Noahs floud God was coexistent with it by vertue of his eternirye , which makes him necessarily to coexist wiih all things when they are , like as by vertue of his immensitie he necessarily filleth all places , as soone as there are any places to fill . But God was not everlastingly coexistent with Noahs floud , for as much as neyther before the time of Noahs floud , was God coexistent with it nor after : For to coexist with Noahs floud doth implye the existence of Noahs floud : But Noahs floud did neyther exist before the time of it nor after . In like sort to say that God doth now coexist with all things present is true ; but to say he doth everlastingly coexist with this time present , and the things therein is most untrue : For if this were true , then it were as true that he did coexist yesterday , with this day and shall coexist to morrow with this present , which is utterly untrue ; for if it were true , then yesterday and to morrow should be this present day , Nay it would follow that this present day were everlasting ( and not time onely in generall ) if so be God did everlastingly coexist , with it . Last of all it is true that God shall coexist with the fall of Babylon ; but it is untrue to say that God shall everlastingly coexist with it , for if that were true , then he should coexist with it both before it were , and after it were past , whith is impossible . For it would imply that Babylon should fall , before it shall fall , and after it hath fallen . And all this confusion ariseth from a precipitate and superficiary apprehension of the nature of eternity being commonly accoumpted but an instant , which indeed is a truth , because in the nature of God there is no succession , and that not onely in respect of such motions whereunto bodyes are subject , but in respect of such motions which are incident unto Angells . In regard of which motions the differences of time past , present and to come are attributed unto God , in respect of his coexistence with them , without bringing in such monstrous conceites as are hat●hed in the fancyes of some , though I professe I know not many such , nor never read or heard of the like till now , So then the reason why God was coexistent with time past and the things therein ; is coexistent with time present and the things therein , shall be coexistent with time to come and the things therein , is not onely by reason of his owne indivisible , and in erminable unitye ; or rather is not at all by reason of this , for this consideration is rather opposite to the determinations of was , is , and is to come , which you attribute unto God , then any way suitable with it , but rather in regard of his eternitie , in which respect he must necessarily coexist with all times according to they re severall differences ; provided that they have an existence ; for otherwise : how shall God be sayd to coexist with them . But then agayne I say not onely in respect of eternitie are these denominations given unto God , but also in respect of the acquisition of new successive parts , not in himselfe but in time and things contayned therein . For because God cannot be sayd to coexist with such things that have no existence at all , And all things without God have not they re existence at once but some at one time some at another , hence is coexistence with them attributed unto God , according to differences of time past , present , and to come , not by reason of any succession of parts in God , but onely in respect of succession of parts in time , and motions , in all things without God. But we shall have a mad World quickly , when men shall take upon them doctórally to dictate conclusions unto others from certayne principles ( as about the eternitie of God , and the indivisible nature therof ) superficiarily apprehended , and never rightly , much lesse sufficiently understood . What time you have bestowed in the study of these attributes of God I know not ; but as for my selfe I professe I never bestowed any hereabouts as I can remember , but ever contented my selfe with common notions generally received . And whereas I mett sometimes with strange suppositions grounded upon these common notions , I have rather contented my selfe with ignorance how to justifie them , then to thinke it worth the whyle to enter upon the discussion , only in the question about the presence of all things in eternitie maynteyned by Aquinas , I found in Scotus a discovery of that errourous conceite . And though Alvarez hath laboured to repayre the credit● of Aquinas in that particular and to answer Scot , yet the vanitie of that discourse of his , I have laboured to discover , and therein have reasonably well satisfied my selfe . Now being cast upon these Meditations , by reason of this your discourse , which in the very Epistle dedicatory manifest your affection towards Arminianisme , which I professe I hate as much , as I love the grace of God , and desire to be zealous in the mayntayning of it to my last gaspe ; I am driven herewithall to take into consideration your Philosophical discourse concerning the essence of God. and his attributes , and finding therein some prodigious assertions by way of deduction from the receaved notions of Gods indivisible and yet eternall being ; out of the Logicall facultie which I brought with me long agoe , out of the Vniversitie , I make bold to observe well the soundnes of such illations , and finding no ground for them , but rather utter disproportion betweene them , and the principles wherehence they are inferred , in the course hereof I become better acquainted with the nature of Gods eternitie then before ; and hope to be better inabled to encounter any unsound assertions , derived therehence and grounded thereupon , then heretofore . And we are like to be acquainted with your mysteries to the full in the next Section . 7. You suppose duration successively infinite . In this case 't is true that God cannot be sayd to be after all duration successive . For to be after it , is to be when duration hath an end , but you suppose that such duration shall never have end . And in this case it can neyther properly nor improperly be sayd , that God is after it . For it is manifest contradiction to say , that hath an end which is supposed to have no end . You seeme to groane in the delivery of some quaint subtiltie when you write thus : Yet that eternitie now is and ever was a● infinitely preexistent to all ages in succession comming towards us one way ; it is , and was to the Worlds nativitie the other way . Here you make a full point , whereby it comes to passe , that wanting a principall verbe , the sentence contaynes a manifest non-sense ; & it is the observation of others as well as mine , if divers such non-sensed propositions have dropped from your penne in this discourse , yet your meaning we see plainly in the sentence following , as when you say , This is a point which we must beleive , if we beleive God to be eternall , and know what eternitie is . So the former speech of yours though imperfect , & indifferently capable of being , pronounced to be a fable as a truth , we perceave to be received by you as a truth , and not so onely but affected allso by you as a truth , whose consideration hath not beene so well taken to heart , by those who have had Gods eternall decrees and the awardes of it most frequently in they re mouthes and pennes ; as it hath beene by your selfe . Thus you accommodate your selfe to the venting , & your Readers to the expecting of some sublimate and so quintessentiall a conceite , that poore Calvin & Beza , and such like unproficients in Academicall studies , never attayned to the depth of any such speculation . Once before I observed a certayne gradation tending to this purpose , and that with some wonderment , as when you affirmed in the beginning of this section , that God was as truly before all times future , as before all times past . As if to be before all times future , were a greater matter then to be before all times past ; whereas I had thought that such poore snakes as my selfe might truly be accoumpted to be before all times future . So in this place it might well make a man wonder what you meane to affirme in solemne manner that God is and ever was as infinitely preexistent to all ages comming towards us , as to the Worlds nativitie . As if to be preexistent to the times to come , were as greate a matter as to be preexistent to times past , which might seeme to carry no sobriety in the forehead . For ever the meanest worme that creepes upon the Earth , is preexistent to all ages to come , but none is preexistent to all ages past but God himselfe . But there is , no doubt a mysterie in this . Heretofore I had a sent of it : But now it beginnes to breake forth in greate measure . For when we say God is preexistent to all ages past , & consequently must needs be preexistent to all ages that are to come , we understand all this but one way according to the course of time from future to the present , from being present to become past , and so that which is first actually existent , is before all that which arrives to actuall existence afterwards . But you tell us of two wayes & that God is preexistent before all ages past one way , & before all ages to come another way , by which other way your meaning seemes to be this , that as God is afore all ages past , so also he is after or behinde all ages to come ; which phrase of speech in saying God is after or behind any thing , because you thinke it too ignoble to be attributed unto God , and perhaps in part to astonish your Readers with some strange language being never acquainted with the like ; This being after all ages you are pleased to instile & call his being before them , but another way or a different way from his beinge , before all ages past . As if a man should say that the Horse goes before the Cart one way , and the Cart may be sayd to goe before the Horse another way , which later is indeede and in substance of sense no other , then to go after the Horse . In like sort we may say the calling of the Gentiles is before the calling of the Iewes one way , and the calling of Iewes goes before the calling of the Gontiles another way , to witt as it comes after it . So the rising & florishing of Antichrist goes before the fall of Antichrist one way , and the fall of Antichrist goeth before the rising and flourishing of Antichrist another way , to wit it followeth after it . Now if this manner of language doth not goe beyond all Canting , I know not what doth . But take wee your phrase according to this sense , yet there is no truth in this assertion . God indeed was before all ages past , because he was when they had no beginning ; but he shall not be after all ages to come , because he shall not be when all ages have an end . For according to your owne opinion all ages shall never have end . And for this reason in the very beginning of this section your selfe affirmed , that God could not properly be sayd to be after all times and durations to come . For what ( sayd you ) can be after that which hath no end ? To this I added , this could not be affirmed eyther properly or improperly , because there was no truth in it , as that which implyed a manifest contradiction . Much lesse properly or truly can it be sayd that God is pre-existent to all ages to come after a different way from that whereby he is sayd to be preexistent to all ages past . But let us see whether any greater measure of sobriety , can be found in that which followeth . In the next place you tell us , that As he is no Christian Philosopher , much lesse a true Christian divine , that would deny that whatsoever is by God decreed , was so decreed before all worlds : So he is no Christian Philosopher , much lesse a true Christian divine , that shall referre or retract the tenor of this speech , ( before all worlds ) to that onely which is past before the world beganne , whatsoever can be more properly sayd or conceaved to be past , then to be yet to come , or to be in every moment of time designable can have no propertye of eternitye . So then whosoever shall dare say that it is a more proper speech to affirme , that God did chuse us in Christ before the foundation of the world , then to say that God shall chuse us in Christ after the end of the World , you will be bold to deny him the title both of a Christian Philosopher and of a true Christian divine also . By the way let me aske you , what that is which you call past before the World was ; for before the World was , nothing at all was but God. Agayne , though we say the decrees of God , were before the world was , yet no divine that I know sayth they were past before the World was ; for the decrees of God are nothing but the Counsayle and will of God , which undoubtedly we say continue the same and ever shall . In the last sentence you teach us that it may stand well enough with eternitie , to be sayd to be past , present , and to come ; so we doe not affirme it to be more properly past , then present or to come . Yet I promise you , I nothing like to say that God is past , I had rather say he was and is , and is to come . As much as to say , God is of necessary being , and still continueth , and it is impossible he should be otherwise , in which respect we may truly and properly say he was coexistent with every thing that is past , ( to witt in the time of its existence , ) is coexistent to every thing present , shall be coexistent to every thing that is to come ( to witt in the time of the existence of each thing ) and all this not by any succession of parts in himselfe , ( as who is subject to no motion ) but by succession of parts in outward things , with which or whom , he is sayd to coexist , his owne existence being perpetuall and invariable . These your propositions I can finde reason to make them good in some tolerable construction . Yet you adde a reason of it , which should be more evident then the Conclusion , but indeed is farre more obscure , and when the meaning of it is perceived , is found to have most need of reason to proove it , as being in shew contrary to all reason ; yet you content your selfe with dictating it , & thence proceed to a wild goose race of illustration by the heavens that environ both us and the Antipodes ; so to make way for the circular duration which formerly you attributed unto God , by comparing it with the heavens turning round ( upon supposition ) in a moment . The rationall proposition without reason delivered is this : For that onely is eternall which allwayes is , and so allwayes is , that it hath precedence or preexistence infinite to all successions , which way soever we look upon them or take they re beginninge , whether backwards or forwards : Now this saying of yours is full of incongruities if not rather of foule absurdi its . For first you suppose the beginning of succession may be taken backwards or forwards ; but how is this possible ? is succession indifferent to beginne backwards or forwards ? Is time indifferent to beginne backwards or forwards ? The first time is the beginning of it , but as for the last of time will any sober man call that the beginning of it , unlesse you make time like to a pudding , where a man may beginne at which end he will. And surely I see no reason but a pudding may be in better sense , acknowledged to have two ends , then time two beginnings , Especially two such beginnings as you ascribe unto it , the one backwards and the other forwards ; for beginne at which end of a pudding , you will , you may be well sayd to goe forwards and not backwards . Agayne suppose your owne phrases be allowed you , and that the end of time may be taken for the beginning , yet where there is no end to be found how will you devise a beginning ? As for example , Time we all know had a beginning but you suppose that time to come shall have no end , for though this world shall have an end , yet men and Angells shall have no end , but live with God for ever . For the same reason , though God be infinitely prexistent before times past , yet he cannot be sayd no not in your phrase and your meaning , that he is infinitely preexistent to all times to come , the meaning whereof is to continue infinitely longer then all ages to come ; for that were to suppose that God shall be when all ages have runne they re course and are come to an end , which you suppose shall never be . Thus from your Antipodes which you devise in the course of time , I come to the consideration of the Antipodes in respect of place and situation . And hereupon I remember what you delivered in the entrance upon this discourse of eternitie , and it is this ; whatsoever hath , beene or rightly may be conceaved of divine immensitie , will in proportion as well suite unto eternitie , and in like manner whatsoever is incident to space of place , the same in porportion may be verified of space of time . And therefore like as Antipodes are found in place , so in some proportion Antipodes may be found in time . For when you beginne at the ends of time you seeme to turne the heeles of it upwards . And like as the roundnes of the heavens environing all , salves this and makes it appeare how the heads every where are uppermost howsoever it seemes otherwise to vulgar capacities : so heere you have a devise of a circular duration to salve the turning of times heeles upwards , for by this it appeares that in truth time hath no heeles to turne upwards , but rather wheeles to turne roundwards ; like as eternitie hath a Circular duration , by way of supermotion or a vigorous rest as you phrasifie it . Well let Lactantius passe with his errour in denying Antipodes , and the vulgar with theyr errour passe , that think the heavens if they be ●ound be under us . Now wee come to the comparison and comparative demonstration , which is this : As the heavens are every way above the earth : so is eternitie every way before all worlds . Suppose there be truth in the parts of this assertion , yet I find no convenience in tho resemblance . It is true that Tiburne is three square , and a Citizens capp is round , but there is no congruitie in saying that as Tiburne is three square : so a Citizens capp is round . Yet I find as litle accuratenes in the propositions considered by themselfes as in saying the Heavens are every way above the earth , for I know no other wayes of the Heavens being above the whole earth which is round , then by compassing it ; In my judgement it is more proper to say the heavens are every where above the earth ( then every way above it , ) and on every side above the earth , or which way soever we goe , whether East , West , North , or South , we shall still find the Heavens to be above the earth . So likewise I know but one way how eternitie can be sayd to be before all Worlds , and that is by being before they had beginning . As for that other way which you devise as it were an Antipodes in time as well as in place , namely to be when all Worlds are at end , that is to be after all Worlds rather then before them . And yet you flatter your selfe in this erroneus conceite , as if it were some exquisite invention , by another fiction , & that is by conceyting eternitie to compasse and inviron time , as the heavens inviron the earth . Now because the earth is immoveable , but time hath succession of parts ; and the heavens wonderfull nimble in motion , and contrariwise eternitie a constant and permanent instant ; therefore you may doe well to salve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spheare of your discourse to consult with Copernicus about blowing some quicksilver into the dull and sullen earth & set it going round , and on the other side persuade the Heavens to favour themselves and take theyr rest , the modell of eternitie , and time represented by you would be something the more accurate . Some helpes for this you have , I confesse , of your owne divising , to witt , by supposing the Heavens to move in an instant , leaving it to the Readers judgment whether to accompt that motion a cessation from motion , or a vigorous rest , besides that of the topp & scourge , which we may have time to consider of in due place . But to proceede ; of the beginning of this World past , and the end of it to come , there is no difference betweene us . To this you adde , that the eye of eternall providence , lookes thorough the World , thorough all the severall ages , successions , or durations in the World , as well from theyr last end , to theyr first beginning , as from theyr first beginning , to theyr last end . This World as it had a beginning , so it shall have an end . But successive duration even in your opinion , shall have no end . And therfore you cannot say without contradiction , that God looks thorough the severall ages thereof from theyr last end to theyr beginning . Yet this last end , you might have called a beginning according to your phrase and tenent , maynteyning God to be before all ages , not onely before ages past one way , but allso before ages to come another way . Agayne , that all things are knowne to him , as well things to come , as things past , or present , is without all question . This is to be present unto God , in esse cognito . But you have another wilde conceyt of the coexistence , both of things past and of things to come with God , & that for this present , which turne of yours this will nothing serve that God knows all things . Last of all as touching this manner of knowledge which you attribute unto God , it is nothing decent . We confusse , we may indifferently consider the course of the World past , eyther from the beginning unto this present day , or from this present day rising upwards unto the beginning of the World ; because our understanding is of such a nature , as to consider things in succession one after another . But Gods understanding , as you well know , is of no such nature , as to consider things one after another ; for so you should maynteyne succession in the nature of God , and consequently subject him unto time . Agayne , God doth not looke out of himselfe in knowing the course of the World throughout ; for he knew it as well what it might be , and what it should be before the World was made , as now he knowes what it is , yet certainly before the World was , he knew it not by looking without him , for then there was nothing without him to looke into . And surely since the World was made , the manner of Gods knowledge is nothing altered , for with him is no variablenes nor shadow of change . Neyther doe I see any reason why the knowledge of God , whereby he knowes all things , should be called the eye of his . Providence : seing Providence beganne with the world , but his knowledge was the same before the world beganne , and by his providence it is more properly sayd , that he governes all things , then that he knowes all thing●s . Agayne you returne to the devised Circular forme of eternitie ( yet that will not warrant a Circular duration thereof , which was your former sigment ) and tell us that there is no period of time , which is not so environed with eternitie , as the earth or center is with the Heavens ; save onely that the Heavens are finite , and eternitie infinite . Give me leave to professe the absurditie of this conceyte of yours amongst many others . For what doe you talke of environning that which hath no sides , but onely hath a kind of extension of succession in lenght of parts one after another . Every period of time hath eternitie before it , and eternitie after it , but this is not sufficient to maynteyne that eternitie environs time as the Heavens environ the earth . My selfe was borne before many thousands , whom allso I have outlived , but yet I cannot be sayd to environ them as the Heavens environ the earth . If a Crowe lives many ages of a Man , and an Hart more then the Crowe , and the Raven more then the Hart ; how many thousands have begunne to breath & ceased to breath within the limits of theyr duration ; yet what an absurde thing were it to say , that they environed them all , as the Heavens environ the earth , yet you proceed , sitting upon these addle eggs , to hatch congruous conclusions , you say that in this sense were it possible , the world might have bene created from everlasting , the Eternall , notwithstanding should have bene everlastingly before them . Which as it is most false , so it is most inconsequent . Most false , for like as God cannot be after that which hath no end ( as your selfe before in a manner professed ) and the reason is manifest . Because to be after a thing , as for instance to be after the world , is to be after the world is come to his end , which were untrue if the world had no end . In like sort to be before the world , is to be while the world had yet no being , which is contrary to the supposition of being everlasting . Neyther doth it follow , that because God is before every period of time which hath a beginning , therefore he should be before such a time which is supposed to have no beginning . I grant he should be before it by prioritie of cause , and by prioritie of dignitie , but he should not be before it by priority of duration , which is the onely prioritie whereof this discourse proceedeth . Yet you will bring a reason to prove the former assertion , and that is this , For that period of motion which must terminate the next Million of yeares shall have coexistens with eternity now existent , whose insinity doth not growe with succession , nor extend it selfe with motion ; but stands immoovable with times present , being eternally before times future , as well in respect of any set draught or point . Whence we imagine time future to come towards us , as in respect of the first revolution of the Heavens when time tooke beginninge . This reason hath number enough of words ; but let us consider what is the waight of sense it carryeth ; And this is an hard matter to doe by reason of the obscurity that accompanieth it ; one peuliar character of your discourse ; For what doe you meane by the next Million of yeares ? I know not how to accompt them , whether in respect of the time present ; and so they proceede of the next Million that are to come ; or rather of the Million of yeares next past ; For I presume , you meane it not of the first Million of years of the world , in case it were eternall : For if eternall , then it had no beginninge , and consequently as it had no first yeare , so neyther had it any first Million of years . Therefore I understand it of the next Million of years to this present , whether it be the Million next past , or next to come , all is one , and it must be true of both , as well as of either , that they are coexistent with eternity now existent ; and what I pray of all this ? when comes the forme of Syllogisme , whereby to conclude that God is not only before , but everlastingly before that which is without beginninge . And that Gods continuance extends not only beyond , but everlastingly beyond that , which never shall have an end ? Give me leave to helpe you at a dead lift , thus ; If the next Million of years cominge , are coexistent with God , now existent , then allso the Million of years cominge next to that , shall be coexistent with God now existent : And so all the Millions of years that are to come , are coexistent with God now existent ; But Gods continuance of beinge , doth extend infinitely beyond his now existence : therefore it doth extende infinitely beyond all times to come , though they be without ende ; So on the other side : If the Million of years next past doth coexist with God now existent , then also the Million of years next past to them , doth coexistent with God now existinge , and so by the same reason all the years past doe coexist with God now existent ; But Gods continuance , hath bene infinitely before his now present existence ; therefore allso it hath bene infinitely beyond all the Millions of yeares , though upon supposition they have bene infinite ; This I thinke is the But of argument you shoote at , though you have not expressed so much ; whether because your Logicke served you not , beinge used to a confused manner of dictatinge at pleasure what you thinke good , or because you envied so much your Readers facility in apprehendinge your meaninge . Thus I have helped you in raisinge a Spirit : Now without your helpe I will assay to lay him agayne . To the Major ; I grant it in part , namely that there is as much reason why the two next Millions of years , whether you take them of the time past , or of the time to come , should coexist with God now existent , as well as one Million ; but when you proceede and say ; therfore by the same reason all that are to come , and all that are past , are coexistent with God now existent , you make an incredible stride or leape , infinitely greater then the stride , not only of Polyphemus , but of the Colossus at Rhodes too : For a Million and a Million , yea & a third Million , yea and though you make the progression in such sort while you will , still the number is but finite , but to leape herehence to all that are to come , is an infinite leape : For all are infinite both wayes , both as touchinge time past and time to come : in which respect , no progression , from Million to Million , shall ever reach to all , nay it shall never make the number of yeares remaininge , eyther for the time past , or for the time to come , lesse then infinite . This is the fowle flawe we finde in the major : let us come to the minor which was this ; But Gods existence extends infinitely further , and was infinitely before his now existence . I answeare thus ; By Gods now existence , you understand his existence , eyther in the present instant of time , or in the present instant of eternity ; if of the present instant of time , then the proposition was not true in any one part of it ; For certeinly neyther the Million of yeares next past , nor the Million of yeares next to come , are coexistent with God , now existent in instant of time , both because neyther many years can possibly exist in an instant of time ; nor God himselfe ; but rather his existens is in the instant of eternity , though both he and his eternity be coexistent with every instant of time : Now if it be understood of the instant of eternity , I deny that God was before this instant , or shall continue one ace of duration after it ; And no merveyle , seinge both everlastingnesse for the time past , and everlastingnesse for the time to come , are supposed , to coexist in this instant of eternity ; Yet have I not all this while discovered the vanity of the conceyte , which is as a mist before your eyes : You say , the next Million of years doth coexist with eternity now existent ; I say this is notoriously untrue , whether you take it of years past or of years to come , all is one ; for that which is past , and that which is to come , hath no existence with God now existent : And I proove it thus ; That which hath no existence at all at this present , that cannot be sayd to have any coexistence , but things past and things to come have no existence at all at this present , therefore they cannot be sayd to have any coexistence with God ; Things future shall have coexistence with God , to witt , when the time of theyr actuall existence cometh ; Likewise things past have had theyr coexistence with God , to witt , when the time of theyr actuall existence was . But neyther things past , nor things to come have any coexistence with God now coexistent , for as much as they have no actuall existence at all , the actuall existence of the one beinge past , and that of the other beinge yet to come . Neyther doth it follow that because Gods infinity doth not grow by succession , therefore things future are now coexistent with God , but because things present and things future are in succession one unto another , therfore they cannot be sayd eyther future things to be present , or things present to be future . That reason of yours , ( namely that Gods infinity doth not grow by Succession , carryeth rather some coulour of proofe , why Gods coexistence with his creatures or with time , cannot be sayd past or to come , then why things future shall be sayd , to be coexistent with God in this present ; Yet your selfe use these formes , as to say , God was coexistent with his creatures that are past , shall be coexistent with such things as are to come ; and indeed your reason is too weake to infringe these formes of speeches . For this coexistence attributed unto God is not in respect of any succession in himselfe , but only in the things without him , which come and goe one after another by succession , & you are in the right , when thereupon you deny all succession in God , because his nature is not subject to any kinde of motion ; God was before the World , and is coexistent with and in the World , and shall be after the World , which beinge after time , you in your language , enstile his beinge before the end of it ; but after another manner , then whereby he is sayd to be before the beginninge of it ; But we must give you leave to be as disertus as you will in Lingua tua ; Nobis non licet esse tam disertis , qui musus colimus severiores ; At partinge you give us another paradox ; when you tell us It is impossible to conceive any duration to be without beginninge or endinge without conceavinge it Circular , or altogeather voyd of succession , on the contrary it is as wonderfull to me , how it should be possible for any man to conceive any duration to be Circular , whether finite or infinite ; For the word Circular is a denomination only of forme , and of such a forme as belongs to magnitudes , that have coexistence of parts extended , and of motion in such a forme : But time is neyther any such magnitude , nor capable of motion ; In a round figure , I confesse , there is no beginninge nor end of magnitude , But of duration , rounde figures have theyr beginninge , as well as squares ; The latter part is as untrue . Some have bene of opinion that the World was everlastinge , and the motions of the Heavens everlastinge , as Aristotle and his followers . And some greate Schoolemen have thought it possible ; how much more could they immagine it . For surely we may immagine things altogether impossible ; And in the very next lines you confesse , men may immagine so if they list , and over and above you doe them the favour , as to further them in this theyr imagination , to witt by conceitinge the uninterrupted sluxe of an instant ; and why not as well I pray , the uninterrupted motion of the heavens ; and what is this to the everlastingnesse thereof , seinge this hath place in the space of a fewe years ? Neyther doe we finde the Peripateticks needed any such helpes to conceive the everlastingnesse of the world ; In the last place you tell us , the stability of eternity may be best conceived , by the retraction of such a perpetuall fluxe into one instante ; And yet before you told us such at everlastinge fluxe could not be imagined ; sure I am the retraction of it into an instante is utterly impossible ; And be not these proper things to represente Gods eternity by , and fitt for Atheists to make merry with ? That God is everlastinge , I trust we can demonstrate it , and that he is without succession , why shold that seeme hard to conceive , when it is improbable he shold be subject to any motion ? And now I come to the topp and the scourge whence you derive observations of greate force , If not for composinge some greate controversies amongst learned men , yet for facilitatinge contemplation in one of the greatest difficulties , that Philosophy whether sacred or humane affords to the concerte of the most curious . At my first cominge to the university , it was a greate comforte and incouragemēt , to me in the studyinge of Predicables to heare a Preacher out of the pulpit deliver that peccata Iuvenum Predicantur in quale ; peccata senum Predicantur in quid . Shortly after in the Divinity Schoole , I heard a divine in the question , whether the pope were Antichrist make use of that axiome 〈◊〉 uni opponitur ; and an other in the pointe of predestination to alleage , that Scibile was prius Scientia : To heare such notions which at that time were familiar unto me , so much dignified as to finde use in the pulpit and in the divinity Schoole , it brought me even in love with such learninge , which before seemed to me but course stuffe in comparison to one of Ciceroes Orations especialy , that conspicuae divina philippica famae volvitur à prima quae proxima , or Aiax Mastigophoros in Sophocles wherwith we were acquainted at winchester . How much more might a man like topp and scourge the better while he lives , to observe what transcendent use good witts may make of it . And yet by your leave , I finde no such difficulty in conceaving how eternity though Permanent , shall have coexistence with succession or motion . A Pole fixt in a River hath coexistence with infinite parts of the streame succeedinge one another , without any succession in it selfe . While I stande still , an army of men may passe by my side , & thereby shall I have coexistence in the same time with every one successively ; But if I be not deceived you would devise , how we may conceive eternity to have coexistens with all parts of motion at once ; for such a madde coexistence you have devised to your selfe , out of a wilde apprehension of the nature of eternity , and you will not be beaten from it . And you may as well beate your brains to devise how all parts of time both past and to come , may coexist in one instant , and but erst you did cast us upon such an imagination , namely of the retraction of a perpetuall fluxe into one durable or permanent instant . I have alredy laboured , veteres avias a pulmone revellere , to scatter these vaine conceyts . But proceed we alonge with you ; the topp turnes so swiftly somtimes , that he seemes to sleepe ; Indeed we were wont to say that in such a case the topp sleepes ; And in turninge round every bright marke seemes to make a circle ; what of all this ? hence you say it will be no hard supposall to conceyte that a moover of strength and vigoure infinite , shold be able to moove a body in a momente . I doe not denye , but a man may conceite so , as they doe conceyte Chymeras ; and greate divines somtimes are found to enterteyne such conceyts , as are found to be contradictions , such is this : never any question was made of this , rather it hath beene generally received , as a thinge impossible that locall motion should be in an instant ; And the reason of it in this rounde motion whereof you speake , is evident for to be in this instant in the same place what it was immediately before , is rather to rest then moove ; and so the parts of successive motion shold not be contracted into unity as you speake , but rather into nullity . And you your selfe are in doubte whether it were fitt to call it a cessation from motion or a vigourous rest or supermotion : you may doe well to put it to Plotinus to resolve this , or Ficinus his Commentaries upon his Enneads . I perceave you have very vigourous conceites , which whether I shold so call them , or rather a cessation from all sober conceyte or a superconceyte , let the reader judge . In the meane while that must needs be a proper motion which may be called a cessation frō motion , and a rest and that a vigorous one . Yet wonderfull strange is it , that a rest or cessation from motion shold conteyn in it parts of motion successively infinite , and I confesse it were a very hard thinge to determine what to call it ; for it is a certaine kinde of Chimera , that never I thinke was hatched in the conceyte of man or Angell before . If this were granted you , then you presume the moover wold not moove it more slowly this day or yeare then he shold the former ; But consider I pray , the pointe is not of moovinge it in a day or yeare , but in an instante ; And because two instants cannot come together , therfore for the time betweene while , it must stand still , and because there be infinite instants in every day and houre , it followeth it shold be mooved about infinite times every day and hower ; and infinite times stand still . Take what co●se you will , it must stand still as oft as it mooves , and because betweene every two instants of motion there must be a time of rest , and every one infinitely greater then the instant of motion . For betweene that which is divisible and that which is indivisible , there is no proportion of greatnesse ; Now this supposition being granted you , ( which you professed to be no hard suppos● ) we shall finde parts successively ●nfinite in one revolution , or revolutions successively infinite in one or the same instante . So like wise E●ope would instruct his Master how to drinke up all the waters in the Sea , provided that first all the Rivers might be stopped , from runninge into the Sea , for it was most unreasonable that as fast as he dranke the water out , the Rivers shold bee suffered to poure water in againe , and that with a longer and a larger spoone then he had need to use that eates with the devill . And I see no reason but a man might by ocular inspection discover the world which Galileus hath made report of , in the moone , provided that he might have a stayre case sure enough & high enough & all necessary provisions by the way , & at his journyes end also , & safe returne , to quitt Lazarus relations of the dead , with celestiall relations of ●he terra incognita in the moone . And yet I confesse a truth , I doe not finde to what purpose you shold say there be parts successively infinite in one revolution . For in the motion of a snayle this is to be found as well as in the motions of the heavens ; for every thing that is continuall is divisible without end , to w tt into parts proportionall ; as for parts quotall , as namely fifts or thirds , or fowerths , or hundreds , these ever in the motion of the heavens are finite , the other are infinite . Whereupon it is that Aristotle denies there is principium motus , in the seventh of his phisicks , not speakinge of principium externum and effectivum , for so the nature of every thinge is the cause , both of his motion and of rest , but he speakes of principium internum , and of the integrall parts of motion whereof no part can be assigned to be the fist , but that it may be devided in o two parts , whereof the one is before the other ; And in the same sense as there is no first of motion , so there is no last ; for what part soever you take ; it is divisible into two parts , whereof the one is latter then the other . The like may be sayd of every thinge that is continuall , even of magnitude which is permanent , as well as of time and motion that consist in succession of parts : but then we must know too , that these parts proportionall , are not to be accoumpted actuall , but only potentiall ; And so Aristotle dissolves that Achilles of Zenoes arguments , whereby he wold proove that motion being allowed to be continuall , the swiftest moover shold never overtake the slowest moover , if he were allowed never so litle ground before him because in the time wherin he is to overtake the first space , wherin his fellow moover was before him , that fellow moover will have got some ground more , and while that is in passinge over by the other , he will get some ground more , and so in infinitum● the answere whereunto I never yet found explicated by any . Hurtado di Mendosa amongst other difficulties , the solution whereof he undertakes , falls upon this also , but most unhappily ; for he gives no satisfaction ; Aristotles answeare unto it , is but this ; partes sunt in toto non actu sed potentia ; it is spoken in reference to parts proportionall ; which answeare of his seemes a mystery , the right explication and accommodation whereof I never could be so happy as to find in any ; but if I be not dereived it conteins an admirable and cleare solution of the difficulty ; but I doe not affect the ostentation of such subtilties . I know not well how to give accounte for this very diversion from graver studies . To returne I say it is a poore course to lash out unto the supposall of such impossibilities to shew how in one revolution the parts are successively infinite ; whereas this is found in every the meanest motion , which is a true motion and consists in succession ; but in your feigned motion an instante , it is indeede not to be founde , because in an instant there can be no succession . But further you say , that upon this supposall there shall be revolutions successively infinite in one and the same instant . But how this shall be you have not shewed , although I easyly conceave how it may be prooved upon this supposall , but in a certeyne kinde which I presume you dreame not of . And it is this ; if it be admitted that a revolution of the heavens may be in an instante , then it is as possible that two revolutions may be in an instant , and in the same instant as well as one , and three as well as two , and three hundred as well as three , yea and looke how many thousand dayes are past , since the World beganne , so many revolutions of the heavens there might have beene in one instant of time . And it is nothinge strange if uno absurdo dato , mille scquantur ; but I doe not find that you once so much as dreame of this ; and what your meaninge is , I find no where explained , much lesse the deduction thereof manifested . Yet as if you had prooved many revolutions , ( upon this supposall ) to bee possible in one and the same instante , you discourse what they are to bee called ; and you will not have them properly to be termed motion , but rather the producte of motions infinitely swifte united or made up into a vigourous permanency ; and herence to serve your turne in the explication of eternity , you adde how shold not duration of one or of all these revolutions be accompted as an instant of time , but a kinde of duration indivisibly permanent . Here is strange language , had not we need of an interpreter , or of some urinator delius to dive into the depth , and sound the bettome if it ? I remember what a freind of mine pleasantly discourst in the university , by occasion of a certeine disputants strange manner of disputation ; I have longed saith he to heare a scholer dispute eagerly , & distinguish and goe one boldly in schoole termes and phrases which himselfe understoode not . And now to my judgement I have lighted on such a one . But whether you understand your selfe or noe I know not . I doubte I never shall ; yet I will not give over , I will adventure to discusse it , and to shake this rotten stuffe in peices , that at least it may not abuse the readers with suspicion of som rare notions , whome they cannot endoctrinate . First you speake of revolutions plurall yea infinite , how you have come by them I know not , unlesse as capons come by chicken ; you made supposall of a thinge impossible enough , namely of the revolutions of the heavens in one instante of time , but it was only one revolution , and hereupon you steale up many revolations , yea infinite , I know not how , neyther doe you once goe about to explicate how . Secondly you will not have it called motion , but a product of motions . Had you sayd you wold not have these revolutions called one motion but many , there had bene some sense in the speech , though litle reason . For you professe these revolutions to be successive , and no where have you in the least manner signified them to be interrupt or discont nuall . And if you take them as continuall , why should they not be stiled one motion ? But this I thinke is not it , you insist upon ; For you dislike the name of motion it selfe ; you will rather have it called the product of many motions . Now here I am at fault , in hu●inge after the meaninge of your invention , But yet as Plutarke makes the hounde to discourse in huntinge after an hare , thus ; he went not that way , nor that way , therefore he came this way ; so will not I give over , but inquire which way the hare runs . Now then this your product of motions is to be understood eyther of a product Physicall , or of a product Mathematicall ; and I explicate my selfe ( as you loue to involve your selfe ) thus . The product of motion Physicall , is the forme that is acquired by motion ; As for example , in alteration a quality is produced , in augmentation a certeyne measure of quantity ; in locall motion a new place or a new site ; Eyther in respect of the whole as it falls out in all direct motions , or only in respect of the parts , as in all motions Circular ; which new site is sayd to be new in respect of that which immediately went before . Now in this motion of the Heavens in an instant supposed by you , there is no such product Physicall , for looke what site every part of the Heavens hath immediately before this instant , the same it hath still ; And therfore you call it very significantly ( I confesse ) a vigorous permanency ; which is as much as to say , no motion at all ; Neyther doe I thinke that by the product here spoken of , you meane a product Physicall ; Let us come therefore to consider , whether it may be verified of a product Mathematicall , that is in the Arithmeticall operation of addition : for if two numbers be added togeather , it will produce a totall , and that totall shall be the product . Now here you speake of revolutions infinite , which beinge added to greater , make a product which you call a vigourous permanency ; which I professe , in my judgement seemes to be delivered with admirable significancy and congruitye . For if in teachinge my Schollar Arithmaticque I shall exercise him in addition , and bid him write seven Cyphars in a rewe thus 0000000 and then bid him subscribe seven Cyphers under them thus , 0000000 , and then bid him adde one unto the other , and tell me what in the product , & he will tell me that he finds seven Cyphers still , which is as much as just nothinge ; In like sort suppose the Heavens standinge still immediately before this instant , and in this instant to be turned round to the place where it was immediately before , this deserves to be called a vigourous permanency : that is no motion rather then a motion : For to be where a body was immediately before , is the definition of rest , and not competible unto motion . Nay take such an other revolution , and adde unto the former , this allso beinge rather a vigourous permanency , and so no motion rather then motion , adde no motion , unto no motion , and what will the product be , but a vigorous parmanency ; and so in infinitum , it shall be a vigorous permanency : For no motion added to no motion while you will , the product shall still be no motion ; but a vigourous permanency . But I see no reason why you should call this vigorous permanency , infinitely swifte . And yet I confesse by this supposition of yours the Heavens are made to stand still faster , then now they goe or run : allbeit they run so incredibly swift , in the judgement of some ; that they had rather set the earth goinge , and make the Heavens stand still in a vigorous permanency , though in a sense much different from the vigorous permanency you discourse of : And this calleth to my remembrance one of Bastards Epigrams , which he made of himselfe ridinge on Sarisbury plaine : For beinge overtaken by a gentelman well mounted , who desired to have his company ; Bastard Spurs his cutt , the Gentleman reines his geldinge , yet could Bastard keepe no way with him . Whereupon he complains thus , What shold I doe that was bestrided so . His Horse stood still faster then mine could goe . So the Heavens by your supposall stand still faster then now they goe . I am not a litle sensible of the construction that some may make of this discourse of mine , as namely a greate deale too light and vayne for a Divine ; especially in a matter of so high a nature , as of the essence of God , and his eternity . I professe I am often striken with feare of transgression in this kinde : and have often meditated the relinguishinge of it wholy , I take so litle pleasure in these Schole quircks . Yet another consideration affrights me more then this , and that is lest comming to calculate the Divine attributes by discourse of reason , in following the course of my weake understanding this way ( wherof in this case I am much suspicious ) I shoulde be founde to shape the attributes of God in such a manner , as to attribute that unto God , which dothe not become his Majestie , or deny that unto him , which dothe well become him ; and thus I may fall upon blasphemy before I am awave . I had rather submitt unto the acknowledgement of attributes divine , by faithe , so farre foorthe as they are revealed unto us in Gods word ; then curiously inquire into the nature of them , by reason , & quaint Scholasticall argumentation . But agayne , I consider , that it may please God to make use of that illumination as well Philosophicall as Theologicall , which he hathe given me , to cleere some difficult points , concerning the nature of God , & therby to prevent blasphemies each way . And as , by his grace , I feare to enterteyne any indecent conceyte of the Majestie of God ; so I trust , he will not expose me , to have my feares brought upon me , but rather by exercise perfect those seedes of knowledge of his Divine nature , which have bene sowen in me , bothe by the light of nature , and by the light of grace , and assist me allso even in these discourses , and make them meanes to keepe others from being led away into erroneous opinions & enormous conceytes , concerning his nature , and divine attributes . And as for the censure of lightnes , and want of gravitie , passable upon this discourse ; let the Reader consider ; we are now upon the By , and in consideration of a Monstrous supposition , and most ridiculous prosecutions therupon , and let him judge how such deserve to be enterteyned . Agayne when we medle with an obscure , perplexe , and intricate manner of discourse , if matter of refreshing both of mine owne , and of my Readers Spirits be offered , especially in that way of an harshe & unpleasing discourse ; shall I balke it , and in the affectation of a Stoicall gravitie decline the quickninge of mine owne , and of my Readers senses ? It was wont to be sayde Omne tulit punctum , qui miscuit utile dulci ; & agayne Ridentem dicere verum , quis vetap . In a word ; I am at thy judgement Reader , to passe what censure upon me thou pleasest , neyther am I unwilling thou shouldst knowe mine infirmities , as well as my poore sufficiencyes , that knowing me to be fleshe and blood , as well as others , thou mayst receave nothing herein for the Authors sake , but only for the evidence it carryethe with it . And that evidence is the worke of God , thoughe the manner of caryinge it be the worke of Man. Now it is highe time to confider the other member of this sentence followinge , which is this , So should not the duration of one , or of all these revolutions be accoumpted as an instant or portion of time , but a kinde of duration indivisibly permanent . Nowe I finde no proportion betweene this and the former member , thoughe they be coupled together with a particle of similitude , So. For if the revolution be as it is supposed by you ; to be in an instant of time , why shoulde not the duration of it also be accoumpted in an instant of time ? So likewise , if you conceave diverse revolutions , yea infinite revolutions , to be in the same instant of time ; what reason is there why theyr duration should not be accoumpted allso , in the same instant of time ? Fof if these infinite revolutions you speake of , have each of them a severall instant , why shoulde not the duration of each be accoumpted in each soverall instant , and the aggregate duration of them all , be reckoned to be , in an aggregation of all the severall instants , in each wherof , one of the former revolutions is founde ? Secondly , you doe not well to joyne an instant , and a portion of time together , as termes equipollent , because ; no portion of time is an instant , nor is an instant any portion of time ; more then a point is a part of magnitude . For every thinge consistethe of its parts ; but neyther magnitude consists of points , nor points of instants . Thirdly , much lesse reasen is there , why the duration of one or of all these revolutions , shoulde be coumpted a kinde of Eternitie . First , because there is no kinde of eternitie indivisibly permanent ( such as you here speake of ) but one , and that is the eternitie of God. Secondly , what an absurd thinge is it to say , that the duration of a thinge in an instant of time and no longer , is fitter to be called eternitie then an instant of time . For the revolution you speake of is but for one instant of time . For the justifying wherof I appeale to your owne supposall . It were no hard supposall to conceyte that a moover of strengthe and vigour infinite , shoulde be able to moove a body in a moment : This cannot be meant of any other moment then of time . For to moove a body in an instant of eternitie , requires not a moover of infinite strengthe ; the meanest motion of the meanest moover , is comprehended ( as you acknowledge ) within the instant of eternitie . Nay all the revolutions you speake of , thoughe successively infinite , are upon your supposition in one and the same instant , which cannot be understood otherwise , then of an instant in time . Now is it fitt , that the duration of such a motion or motions , the beginning and ende wherof are both in a instant of time , shoulde be stiled eternitie ? And how can that be called permanent , which bothe beginnes and endes in one and the same instant of time ? Or how can that motion be coumpted indivisible , which hathe parts successively infinite as your selfe professe in the sentence immediately before ? If these be sober conceytes , I never knewe , what sobrietie in this kinde meaneth . But let us proceede to the next ; The motion of the eighthe spheare supposed to be such as hathe bene sayde , that is motion infinitely swift , or not divisible by succession ; the Sunne moovinge successively as now it doth should have locall coexistence to every starre in the eighthe spheare , to every point of the eclipticke circle , wherin it mooves , at one and the selfe same instant , or in every least parcell of time . The substance of this hathe reasonable good consequence , from the former supposition of a thinge utterly impossible , and consequently it is not more impossible then the former . Yet by your leave , you erre in many a circumstance . For first , as touching the mayne intention of this sentence , the Sunne shall not have locall coexistence with every starre or with any starre in the eighthe spheare ; how can it ? there beinge the huge distance of three vast bodies of the Spheares , of three planets betwixt the firmament , and the orbe of the Sunne . But that upon your former supposition he shall coexist in the same line drawne from the North to the Southe I graunt in Astronomicall computation , and so by the same computation may be sayde to have locall coexistence with it , thoughe not in computation physicall . Secondly , marke I pray you , what libertie of speeche you take unto your selfe . For that which even now you called a vigorous permanency , in this place you terme it a motion infinitely swift : as if you should say , the motion is so incredidibly swift , that the body indeede stands still and mooves not at all . As much as to say , such a one talkes so fast that he seemes , and that in a vigorous manner to holde his peace . And indeede I confesse , that sometimes it falleth out , that the faster we ride , the later we come to our journeys ende ; as in case by fast ridinge , our horse playeth the jade , and tyreth under us , and we can hardly make him goe . I had not thought such anomalies and irregularities could have bene devised in the heavens , as namely , that a motion swift , should become a vigorous rest . In my judgement if the motion of such like discourses of yours were converted into a vigorous rest , it would give farre better satisfaction . Thirdly you will not have this supposed motion to be divisible by succession , yet you doe impute unto it succession . For but erst you affirmed that it had parts successively infinite . Now if it hathe succession , how is it possible , but that it should be divisible into parts succeeding one another ? For like as magnitude havinge extension of parts , must needes be divisible in respect of its extension ; so motion fluent as it hath succession of parts , so it must needes be divisible in respect of this succession . Yet you suppose the contrary , like unto the Fryar in Chancer , who to shewe his contentednes with a litle , professed that he desired , but of bread a shiver , and of a goose the liver , and of a pigge the head , but that for him , nothing must be dead . So you will have the motion you speake of , to consist of parts succeeding , yet not divisible into parts succeeding . Lastly , your disi●nctive is not good , as when you say , in the false same instant , or in the least parcell of time . For your supposit on is of the revolution of the heavens , not in the least parcell of time at all , but in an instant , which you well knowe is no parcell of time . Yet I thinke to charme the absurditie of your former supposition , which perhaps makes you weary of it , and something confounded in the prosecution therof , you would fayn turne it into some small parcell of time : but then , all that you builde herupon falls utterly to the ground . One sentence remayneth to be considered , wherby in prosecuting your former supposition , you desire to lay a ground , for the commodious illustration of Gods eternitie , and that is this : Every starre in the eyghthe spheare should be converted into a permanent circle , and so in one circle there shoulde be circles for number infinite , as many circles as there be points or divisibilities in the eclipticke circle . All this I may be bolde to say is nothing to the purpose , but proceedeth merely from affectation of holdinge your Reader in admiration , at the wonderfull conclusions , which yet being not superficially but exactly considered , conteyne most superficiall conceytes ; the thinges you here deliver , so farre foorthe as they have any truthe , are as well verified in respect of every days motion of the heavē ; yea as well verified in a tennis ball , at every turning round therof . For looke how many circles are made , upon the eighthe spheares turninge round in a moment ; so many circles are made , by the turning of it rounde in 24. houres , For the body of the heavens is divisible alike , whether it turne round in a day , or in an houre , or in a moment ; savinge that the turning of it round in a moment ; deserves rather to be accoumpted a vigorous rest , and may be called a cessation from motion , as your selfe have professed , and consequently a cessation from making any circles at all . But howsoever ; I say the body of the heavens is alike divisible and that in infinitum , because it is corpus continuum ; and for the same reason a tennis ball is so too & upon his turning rounde , you may as well imagine infinite circles made by him , according as the points therin are infinite . Now we come to the application of this fiction ( prosecuted with much varietie , partly of Chimericall , and partly of vulgar inventions ) unto eternitie it selfe , as followeth : Thus in him that is eternall , or being infinite and in eternitie , are actually conteyned durations successively infinite . Thus in him , say you ; and what I pray , may an Atheist reply out of that heart of his wherin he saythe There is no God. For may he not rejoyne in this manner ? And if it be but Thus ; like as the fiction here supposed by you , is of a thing utterly impossible , so you give us libertie to conceave alike of the Eternitie of your God : not to reiterate the varietie of vayne conceytes , which have bloomed from the severall branches of this your discourse in prosecutinge so vile a fiction to represent Gods eternitie therby . Agayne , how dothe God conteyne durations successively infinite ? Not formally , you well knowe , but only eminently , for as much as he can produce them . But no such thing appeares , nor any modell therof in this your fiction . For this revolution in an instant , conteynes only it selfe formally it conteynes the motion of no other body , neyther formally , nor eminently . Yet thus , you say , Gods eternall being conteynes durations successively infinite , thoughe there be no more resemblance betweene them , then betweene harpe and harrowe ; a foxe and a ferne bushe , no nor any thing like so much . Yet you proceede in your accommodation thus : The former supposition admitted , we coulde not say , that the inferior orbes mooving as now they doe , did moove after the eighthe spheare , but that the times of their motions were continually conteyned in it . For the eighthe spheare being mooved in an instant , should loose the divisibilitie of time , and the nature of motion , with all the properties that accompany them , not by defect ( as if it no way comprised them ) but by swallowing up time or duration successively infinite , into an actuall permanency . To this I answeare , first ; The Heavens moovinge as nowe they doe , I cannot subscribe unto you intimatinge that the inferior Orbes doe moove after the eighthe spheare : But rather as in respect of their proper motion they goe against it ( supposing the eighthe spheare to be the uppermost Heaven ) so in respect of Diurnall motion , they moove not after it , but motu raptus are drawne a long with it : this is on the By. Nowe to the mayne : I deny that upon your supposition , it will followe , that the times of these inferior orbes motions , were eminently conteyned in the motion of the eighthe spheare . Your contrary affirmation seemes to me wonderous absurde , neyther can I devise any reason for it , or in what sense you take this phrase , to conteyne eminently . For the common acception of it is this : That conteynes another thinge eminently , which not conteyninge it formally , is able to produce it . So the Sunne is commonly reputed to conteyne heate eminently , for as much as not being formally hot it selfe , yet is able to produce heate in bodies capable . So your selfe before have acknowledged all thinges to be in God , not formally ( for he is neyther man nor Angell , much lesse any inferior creature ) , but yet is able to produce all these . But it is impossible that the motion of the eighthe spheare , supposed to be in an instant , should produce the times of the inferior Orbes motions . It cannot produce their motions , they mooving as now they doe . For how should an instantaneous or momentany motion in one body , produce a temporall motion in another body ? Much lesse can it produce the times of their motions . For that is only in the power of God. He alone that gives existence to any thinge , can give duration and time unto it . Neyther dothe it conteyne their motions formally . For their motions are supposed to be temporall , that is in time , the motion of the eighthe spheare is supposed to be momentany , that is in an instant . But a momentany or instantaneous motion cannot formally conteyne a motion that is made in time . A swifter motion can conteyne a motion lesse swift , because it is bothe so swift , and swifter allso . And here by accident , and ere I am aware , I have a glimse of your meaninge ; and while I dispute against it , I may seeme to you , to make for it . For this instantaneous motion is supposed by you , to be infinitely swift , and therfore it may well conteyne the motions of Inferior orbes , which are lesse swift , as mooving rounde no soever then in the space of 24. houres ; wheras the eighthe spheare is supposed to moove round in a moment . I thinke I have sprunge the partridge , now let me see , whether I have not a springe to take him : First then I say , this is not to conteyne eminently , but formally rather . Secondly I say , this swiftnes of motion which you have invented is too swift , too infinite to serve your turne , to conteyne the revolutions of inferior Orbes . For you have allready professed that it deserves to be called a vigorous rest , and that it may be called a cessation from motion , Now let any sober man judge , whether a cessation from motion , whether rest , and permanency , and that a vigorous one be fitt , eminently to conteyne the true mōtions of inferior Orbes , which in the space of 24. houres are turned round . Yet if leave were given you to suppose this allso , namely that a vigorous rest is so infinitely swift , that it might well be sayde eminently to conteyne the motions of inferior Orbes ; yet how woulde it herhence appeare , that it should conteyne the times of them allso ? Since this vigorous rest which you make to be infinitely swift , is but in an instant , and the motions of inferior Orbes of like quantitie are performed , in no lesse space then 24. houres . Is an instant of time fitt to conteyne 24 houres ? Yes you may say eminently . For as fluxus puncti in Longitudinem makes a line , so fluxus instantis for a certeyne space of time , makes 24. houres . Any man hathe reason to give me leave , to refreshe my selfe a litle while my witts are dulled about such stuffe as this . But you labour to shewe how the times of the inferior Orbes motions should be eminently conteyned in the eighthe spheare , if it mooved round in an instant . And that by this reason : For say you the eighthe spheare being mooved in an instant , should loose the divisibilititie of time and the nature of motion , not by defect ( as no way comprising them ) but by swallowing up time into an actuall permanency . T is true , I confesse , that motion , which is made in an instant ; loosethe the divisibilitie of time , that is , is not made in time . For an instant is no part nor parcell of time ; Agayne it is well that you doe so ingenuously confesse , that it looseth the nature of motion , allso , and all the properties that accompany it . For you have allready professed , that it may be called a cessation from motion , and is to be called a vigorous rest or permanency , rather then motion . All this I doe not dislike . But yet to make way for the conteyninge both of times and motions , you tell us , that all this is not by way of defect , as if it no way comprised them , but by swallowing up time or division successively infinite into an actuall permanency ; which assertion of yours if we should take for a truthe , we should swallowe many a goageon . For first you imply , that what a thing comprisethe not , that it hath not , by way of defect , which is untrue for my hand comprisethe not sixe fingers , ; yet that it is without a fixt finger is not by way of defect . Secondly you give us to understand that a certeyne mutation may loose both the nature of time and motion , and all the properties of them , and yet some way comprise them which is contradictious . For looke what way it compriseth time or motion , surely that way it hathe it , and dothe not loose it . Thirdly it is an absurde thing to say , that an instant of time swalloweth up time . For to swallowe it up is to conteyne it . But it is impossible that an instant should conteyne the space of any time , as the space of 24. houres . For if it be impossible that an houre should conteyne the space of 24. houres , much more impossible is it , that an instant shoulde . The motion indeede , which you suppose to be in an instant , conteynes an whole revolution of the eighthe spheare , ( for upon the fiction of this impossibilitie , you are pleased to descant much : ) but surely this supposition of yours , thoughe it be of a thing impossible , yet dothe it not inferre , that this instant shall swallowe up the space of 24. houres , thoughe it swalloweth up the motion , ( as you suppose ) which usually is made in no lesse space then the space of 24. houres . Last of all consider I pray the sobrietie of this speeche : It swalloweth up motion into an actuall permanency ( as much as to say , into an actuall rest ) and so it comprisethe it , that is , rest conteyneth motion , and that in an instant ; how much more shall the space of 24. houres rest , be sufficient to conteyne a motion infinitely greater , then an instant dothe . As for division successively infinite ( as it were to make your deductions the more admirable to vulgar capacities ) it is a very sory conceyt . For the least time or motion that is , is divisible in infinitum , like as every continuall thing is , though never so small . By this , let the wise Reader judge , of the profitable nature of the improvements you speake of in improving motion infinitely swift into permanency or rest , which is as much as to say , into no motion ; and let him well weighe and consider whether this be not to bring a noble unto nine pence , or rather unto no pence : and by such improovements , when you cast up your reckoninge at the yeares ende , you may put all your gaynes in your eyes , and never hurt your sight . After this you come in with a newe way of conceavinge the first moovers eternitie , and that is as Mathematicians conceave the nature of a spheare , by imagining it to be produced by the motion of a semicircle upon the Axis . There is such a definition , I confesse , of a spheare , which is defined to be transitus circumferentiae as which transitus I conceave to be emanation rather then motion , like as a line is imagined to be fluxus puncti in longitudinem ; and a superficies is imagined to be fluxus lineae in latitudinem . But all these are very vayne imaginations . For neyther is it possible , that such things should have any fluxe , or if they had , that by theyr fluxe they should make eyther lengthe , or breadthe , or thicknes in such a figure ; but rather a length so made should consist of points , & a breadth so made shoulde consist of lines , and a spheare so made , shoulde consist of semicircles , which is utterly impossible . And shall we never linne to compare the nature of God to the vayne imaginations of such vayne thinges ? Yet seing you will take your course , we will take libertie to consider it . And thus you proceede , For let the eternall be but thus imagined , to be an intellectuall spheare , capable of momentany motion or revolution throughout this World , and the indivisible coexistence of his infinitie to every part of time and place , will be very conceavable . Very conceavable , you say ; but first let us try , whether this conceyte of yours conteyne any conceavable truthe . For if it dothe not , are we not well advanced to the conceaving of Gods eternitie , by comparing it to such impossibilities ? And first you were as good bid us imagine God to be an intellectuall body , as to be an intellectuall Spheare . For a Spheare is a body , eyther physicall or mathematicall , that is , a body at least of quantitative dimensions . The world indeede is Sphericall , and God is in every part of it ; but will you therfore conceave the nature of God to be Sphericall allso , and his forme altered , upon the making of the World , from that it was before ? Remember I pray , God is in the World and in every part of it but how ? as conteyning it , not as being conteyned by it . Secondly , you will have us imagine God to be capable of momentany motion , or revolution throughout the World ? Now consider I pray , what a congerie of wilde conceytes are involved here . Is a revolution , a motion throughout the world ? Every man knowes a revolution to be a turninge round . The orbes of the heavens have theyr revolutions , but doe they therby moove throughout the World ? or rather keepe theyr places , & each mooveth only about the bodies that are within the compasse therof . Agayne you knowe momentany motion is a thing imposible . And that which dothe so moove round as you would suppose it , dothe rather rest then moove . For to be in the same place where it was immediately before is the definition of locall rest . And your selfe have confessed it may be called a cessation from motion , and doe affect rather to call it a rest , a permanency , a stabilitie . If it were a motion , is it fitt to attribute motion unto God ? Is it fitt to maynteyne that God mooves from place to place ? Agayne the motion of an intellectuall nature as intellectuall , is rather the motion of the understanding in knowing things , then motion locall from place to place . And it is true , that all thinges done in time and place are knowne unto God , but without all motion so much as in the understanding . For even in the understanding of God , there is no change , much lesse motion . Lastly by mooving through the World in an instant , he shall be coexistent to every part of place & that in an instāt , but how shall we conceave herby , any coexistence of his to every part of time , as well to all parts of time past , and time to come , as to the time present ? The light of the Sunne is diffused thoroughe all , let us suppose , thoroughe all the world , therfore it shall be coexistent to every place , but not to every part of time , but only to the present . But is it not your meaning that Gods eternitie should be diffused not so much thorough the world ; for that belongs to his immensitie ; but rather thoroughe the time of the world , from the beginning therof , to the ende of all durations successive without ende ( for you doe maynteyne that successive duration shall have no ende ? ) Certeinly this seemes to be your meaninge , and then indeede , it is no hard thing to conceave Gods eternitie to coexist with all parts of time past , present & to come , if so be we conceave it diffused thoroughe them all , as God is coexistent to all parts of this World , if he be diffused thorough them all ( which is your phrase , and not mine , and utterly disclaymed by Durandus . ) But then what Meant you to adde coxistence of place to coexistence of time , which are woonderous different , the one belonging to Gods immensitie , this alone to Gods eternitie . Secondly , what meant you to call this a motion thoroughe the World , wheras it is rather thorough the duration of the World , or thorough the time of the world , and the parts therof , from the beginning of it to the ende , and infinitely further . For by the World we usually understand a World of place , and not a world of time . Thirdly , what meant you to call , this motion throughout all times a revolution , doth time runne round , & by fetching a compasse about returne to the beginning of it from whence it first issued ? For this is the nature of revolutions . Fourthly , what meant you to call it a motion , seing it can neyther be alteration , nor augmentation , nor generation , nor locall motion , thoughe you seeme to devise a motiō throughout all time , like unto the locall motiō of the eighthe Spheare turning round in a moment . And so you devise as it were a locall motion thoroughe time but it shall be in an instant , to make up a world of woonders , that in an instant a motion may be conceaved thoroughe all time , from the beginning of the World to the ende , and infinitely beyond it in duration . Yet this motion thorough so many thousand yeares while the world lastethe , and millions of yeares after that , shall be in an instant . Fiftly when , I pray , did this motion beginne ? was it before the world , or with the beginning of the world ? Not before the world : For , as there was then no place for God to penetrate ( as you speake ) and to fill , so there was no time for him to moove thorough by his eternitie . If with the world , then seing this motion is supposed to be in an instant , in the first instant God mooved thorough all time to come . But how was that possible , seing like as before the World it could not be , because then there was no time ; so in the beginning of the World it could not be , because the time to come as yet was not . If you say , thoughe it were not present , yet it was to come , and therfore God coulde by vertue of his infinite eternitie moove thorough it in an instant , I answeare , that by the same reason , he might as well moove thorough all time before ever the World was . For even then , thoughe there was no time present , yet there was time enoughe to come . But like as it is absurd to say , that God by his immensitie did fill all places before the world , when as yet there was no place to fill : so it is alike absurd to say , that God by his eternitie did fill all times before the world was , when as yet there was no time to fill . And now I pray , be pleased soberly to consider , what litle neede there is of all this paynes , in streyning our conceytes as it were upon tenter hookes , till they are quite out of joynt : what neede of so many absurd fictions , of so many impossibilities to proove that which is most untrue , and yet confidently supposed by you as a principle out of a superficiall consideration of the nature of Gods eternitie , Namely , that God by vertue of his eternity doth coexist with all times past , present , and to come . For consider I pray , will you say that God did by vertue of his immensitie coexist with all places before the world was ? No sober man I presume , will say this ; why then should you affirme , that God by vertue of his eternitie did coexist with all times before the world was ? And if the actuall existence of place , be required unto this , that God by vertue of his immensitie should exist with it ; why should not the actuall existence of time as well be required unto this , that God by vertue of his eternitie should coexist therwith ? And if before the world was , God did not coexist with times that were to come ( like as then he did not coexist with place that was to come : ) then surely by the same reason , he shall not at this time present coexist with time that is to come ; and consequently , neyther shall he be sayde to coexist with times that are past , like as if the world were destroyed , he shoulde not be sayde to exist with those places , and bodily spaces , which sometimes were , but in this case now were not . And therfore we have litle neede to trouble our selfes with any such wilde and monstrous fictions to maynteyne the coexistence of God with every part of time . For as the parts of time shall be found to exist in theyr order , so shall God be truly sayde to coexist with them , and no otherwise , that is , not to coexist with them all at once , but only in succession , not of Gods duration or of any thing in God , but in succession of time , and of the thinges conteyned therin . Gods duration we acknowledge to be eternall without beginning and without ende , yet indivisible ; for as much as it is no way subject unto motion , no way subject to any variablenes or shadowe of change . For he is of necessary being , and therfore impossible it is , he should not be . Besides , whatsoever he is the same he is essentially , and therfore not subject to any kinde of change , eyther in substance or qualitie , or quantitie or in place . And as he is the Author of all thinges , so both the motions and rests of all thinges are produced and maynteyned by him , and so may be sayde after an eminent manner to be conteyned in him , and no otherwise . I mislike not Plotins interpretation of Gods totalitie of being , in as much as he is able to produce all kindes of beinge . As for eternitie , I had rather rest vpon Aquinas his definition of it , then on yours . For it hathe no parts formally ; and as for an eminent conteyning of all parts of duratiō , that is in respect of activitie to produce them . Now time , and the duration therof , together with the duration of thinges therin , is rather produced by the counsayle and will of God , then by his eternitie . And therfore all durations doe flowe rather from Gods will , then from his eternitia . To my understanding a body casteth but one shadowe , and not many ; which casting of a shadowe is no other thing then the hindring of light from the earthe or water , according to the bodies proportion , which therupon are sayde to be shadowed by it . These diverse shadowes , as you call them , how they vanishe in every moment , as you speake , I professe , I know not , sure I am the fishes in the water doe not eate them , if they did , certenly they would be never a whit the fatter by them . CHAP. VII . Of the Infinity of divine power . I Doe not affect to contende with you in point of Rhetoricke , or to call you to an account for stiling Time , a spectator of all thinges . If it be so , it is the more like unto a Philosopher by his account , who comparinge the world unto a market , ranged the people therof into 3. sorts , buyers , sellers , and lookers on , and these were the Philosophers . Only I woulde desier that you woulde give other the like liberty to speake in they re owne phrase , and not to chalenge them for affecting Poeticall witt more then Metaphysicall truthe ; as upon such like termes it was your pleasure to cry downe that common adage Tempus edax rerum . For if you admitt time to be a Spectator , you may by as good Rhetoricke admitt it to be a devourer , according to that of good autoritie Inspexit varias merces oculisque comedit . In like sort studious scholars are accoumpted Helluones librorum , devourers of bookes , though not for the readinge of them only , but for the apprehension of them , and making them they re owne . So Cassius Severus had devoured Labienus his workes , his orations . For when an edicte came forth from the Emperor , for the burning of all his writings . ( For as he was an admirable Orator , so he was of an high spirite , and as Seneca writes , qui in tantâ pace Pompeianos spiritus nondum deposuerat . ) which edicte when it came to Cassius Severus eares ; why then saythe he , I muste be burnt alive ; for as much as I have learnt them without booke . Yet I coulde be content to allow you any liberty of phrase , so you woulde be pleased to speake to our understanding ; wherof you fayle in your very first sentence , when you tell us , that all thinges wantinge place or time or being , present themselfes anewe in they re proper shape or forme ; for how any thinge can present itselfe , wanting both place , and time , and being allso , it is a riddle unto me . I guesse your meaninge is , that the being of all thinges is produced in place and time , which before the time of they re production were without both place and time , and beinge ; which as it is a truthe , so it is a moste vulgar truthe , yet obscuerly delivered by you , and to no purpose that I can conceave . But be it so , & that every thinge brought forth on this stage , you speake of , acteth one parte or other for the mayntenance of the whole ; and therfore is of some power ; though in some you thinke it is to be accoumpted strength and power passive rather then active . And yet you say the very earth , in that it sustaines weights layde upon it , and resisteth contrary impulsions , is perhaps of active force or operation ; As for the power of mooving to the centers that you say is no more passive then active but a meane betwixt bothe . I presume you meane by way of participation , and not by abnegation of the extreames . Yet in my judgement to swey or moove to the center is meerely active , to be sweyed or mooved is merely passive . Yet other properties there are of the earth , though you pretermitt them . For it is commonly sayde , that it covers the errors of Physicians . And I remember what a Sexton was wont to say , of all his sick neighbours ; that when Physicians have done all they can , yet at lengthe he muste heale them , meaninge by making theyr graves , and with the earth to cover them . I have heard a Mountebanke report , that when a mans legge is stung with a viper , to put that legge into the colde earth is a presēt remedy . I have heard allso what use the Irishe sometimes have made of the colde earth , when they have overdrunke themselfes with Vsquobath . Yet me thinks that power of the earth should not be pretermitted which the Holy Ghoste gives unto it , in saying , Let the earth bring forth , &c. But as for the power of assimilating other thinges to themselfes , and of preservinge symbolizinge qualities , that you say is founde in the dullest bodies . The active force and power motive of windes , vapours and exhalations is well knowne , as allso of celestiall bodies especially the Sunne , they re productive operation cannot be unknowne to any . You conclude that all this power is but finite , and that no created thinge is capable of power infinite , which you affirme only with a perhaps , and such cautions are very frequent with you , which in this place I take to be moste needelesse . Now as time and place were as you sayde shadowes of Gods eternitie and immensitie , So , the power of the creature is a shadowe of Gods infinite power . Yet shadowes we all knowe have proportiōs to the substances shadowed by them , but betweene finite and infinite we commonly say there is no proportion . 2. God , you say , is more infinite in every kinde , then all the united powers of severall natures , though they were for number infinite and each infinitly operative in its owne kinde . But let us not lye for God , as man doth for man to gratify him . True and naturall beauty needeth no painting : And Gods perfection needeth no Mountebanke like amplifications to sett him forth . The powers of the creatures are not formally in God , but eminently , that is , they are sayd to be in God in as much as he can produce them , and they re effects allso . As for example , though he be not hott , yet can he produce heate in greater measure then fier dothe . But consider I pray you ; Can God produce a greater heate , then that which is infinite ? or can he produce a greater number then that which is infinite ? It is apparent that he cannot , not by reason of any defecte of power in God , but by reason that a greater then that which is infinite to be produced , is a thing utterly impossible . You are pleased to take notice of a former observation of yours , which was this , That thinges by nature most imperfecte , doe oftentimes best shadowe divine perfection . You have allready intreated of Gods immensity and eternity ; and therein you have tolde us , that no positive entity , no numerable parte of this vinverse , doth so well represent the immensity and eternity of God , as the negation of all thinges , which we describe by the name of Nothinge . I thinke there never dropt a more vile assertion from the penne of any wise man then this ; yet you desire here agayne to commende it unto the Reader as some quainte observation . But what doe you meane to repeate it under such forme , as by calling it somethinge though imperfect . Is Nothinge , or the negation of all thinges , to be accoumpted somethinge though imperfect ? yet the same observation you will have to have place here allso . As if this which we call nothinge were the most fitt to represent Gods immensity by , yea and his eternity , yea and his infinite power allso . How neere drawes this to the making of God to consiste of nullities , since you say his naturall properties are best resembled unto nullities ? well , we have heard what that is which best representeth his immensity and eternity , now we are to expecte what that is which best represents his infinite power . And this after a long deduction , you expresse to be the center of the earth , which you say is matter of nothing . And thus you maintaine a just proportion of discourse concerning Gods attributes ; for still your witt serveth you to resemble them either to Nothinge , or to that which you call matter of ( just ) nothinge . But herein you proceede by degrees . And first you seeme to conceave , that this center of the earth , is in the language of the Holy Ghoste , made to be the foundation of the earth , as in that speeche of the Lord to Iob chap. 38. 4. 5 6. Where wast thou , when I layed the foundation of the earth ? and whereupon are the foundations therof fastned , who hath layde the corner stone therof ? And first you commende the phrase , as surmounting all poeticall decorum , and will have the Majesty therof consiste therin , sufficiently testifying that it was uttered by God himselfe . Now hertofore , you have made poeticall witt to stande in opposition unto Metaphysicall truth . But of poeticall de corum , especially in this place , like enough you have a better opinion . For my part I am persuaded the Majesty of Gods speeche consists in the power of the Spirite , rather then the Wisdome of the wordes . Paule allso spake by the Spirite of God , and some have observed greate parts in his very language , but see what Castellio a freind to your opinions writes of Bezaas judgement concerning this in the defence of his translations upon the 2. Cor. 11. 6. Paulum ( sayth he of Beza ) & grandiloquentiâ Platoni , & vehementia Demostheni , & Methodo Aristoteli atque Galeno anteponit : in quo mihi videtur Pictores imitari , qui Christi matrem dum honorare volunt , regio vestitu pingunt , & ●idem tamen ita cogente historia praesepe in quo jaceat Christus infans appingunt nobili sane solaecismo . Quid enim mundanis regibus cum praesepibus ? Mariae gloria est paupertas , & pictores eam divitiis exornant . Sic Pauli gloria & gloriatio est Sermonis imperitia . But lett the Majesty of the speech passe as nothing pertinent to our present purpose , where doe you find the center of the earth to be mentioned or pointed unto in all this ? doth the corner stone there mentioned , signifie so much ? or by the foundation there expressed , muste we necessarily understand the center of the earth ? The Holy Ghoste seemes rather in this inquisition , to have reference to something without the earth that should uphold it or fasten it , and withall signifieth , that no such supporter can be found . Then you proceede to admiration at this that the center shoulde beare up the earth and all thinges theron , which center is no body or substance , no not so much as a meere Angle or corner , nay such as forth with you say is a matter of nothing . And so in the issue it comes to this , that nothing beares it up , which is true , in the forme of a negative ; but not as an affirmative as if there were any power in the center to beare it up . And why should we conceave that the center of the earth should beare it up , more then the center of a tennis ball beares it up , which allso might be the center of all if it lay in the middle of the earth ? And if any side of the earth were removed from the center to the heavens , it would forthwith appeare that the center of the earth beares not up the rest ; for that which before was the center would now be driven ā greate deale higher , and become the outside of the earth . So that the center of the earth will not serve your turne ; will you then runne to the center of vacuum or of the space imagined to contayne the earth ? Yet you distinguish not of centrum Physicum and centrum Mathematicum . For who doubts , but that one side of the earth may be heavier then an other . Againe it was woont to be a received Maxime that Terra non gravitat in loco suo ; and therfore there is no neede of any thing to beare it up . For the middle of the world is the naturall place of the earth , which when it hath gotten , it swayes not , nor propendes not , nor can be swayed to weighe downewards ; which indeede were to weighe upwards which way soever . And have heavy thinges any neede ( thinke you ) of supportance to keepe them from weighing upwards ? Yet we acknowledge , the whole world and every part of it is from the finger of God. For the very course of nature is the worke of God. That fire doth burne , that the Sunne and starres doe inlighten the earth , that heavy thinges moove downewards , and light thinges upwards , all this I say , we acknowledge to be the worke of God. And we woonder at the power of God in making all this by his word , and supporting all by his word . But being made and as wonderfully preserved by God , we woonder not at this , that heavy thinges moove downewards , & light things upwards ; or how it comes to passe , that the earth without a supporter continueth where it is , seing if it did not continue where it is , it should moove upwards towards the Heavens lighter then a feather , which is quite contrary to the nature of the earth . We well woonder at the power of God in this , that as he made it by his worde , so with the turninge of an hande he coulde sett an ende unto it , if it pleased him . And therefore to talke of chamberinge up sustentative force ( in the center ) multiplied accordinge to the severall portions or divisibilities of magnitude successively immensurable , to speake in proportion to your owne language , is to affect more Rhetoricall witt then Metaphysicall truthe , in plainer termes , is to multiply woords without sense . So then to amplifie the infinite power of God , by surpassing the imaginary sustentative force of a center , which as your selfe confesse is a matter of nothinge and consequently the sustentative force of it must be a matter of nothing , is a very poore amplification of the power of God. If the center were able to supporte the earth not where now it is , but in the hollowe of the moone , that were somewhat to magnifie the sustentative power therof . Yet I make no doubte , but God coulde doe so by his power . Which case is of farre greater force for the manifesting of his power , then in bearing up the earth where it is , which indeede being created , and preserved in being , hath no neede of supportar●ō in his owne place , where it can moove no lower ; and if it moove by directe motion , it muste needes moove higher ; which kinde of motion is more proper for a feather thē for the heavy earth , whose wombe is impregnated with stones and mettalls . And therfore you doe well to take this power of God into consideration as namely of his ability to tosse this universe with greater case , then a Gyant doth a tennis ball ( yet I never read or heard before of Gyants playing att tennis ball ) through out the boundlesse courtes of immensitie . By the way your overlash , in talking of the Courts of immensitie , wherin this motion should be . For as for the immensitie of God , that is no fitt space to tosse the world in . And as for the immensitie corporall , that is a thing utterly impossible ; the motion you devise must needes be in vacuo or not att all . Now the force of the center is no way fitt wherby to illustrate this power of God. For certainly if the earth were placed in the hollowe of the Moone , it together with his center would tumble downe againe ; as little congruous is it ; for the illustration of that power of God , wherby he is able to dissolve Rocks of Adamant with the phillep of his finger , sooner thē bubbles of water with the breath of the Canon ; In all which you seeme to affect not Metaphysicall truthe only , but Rhetoricall if not Poeticall florishes allso . We beleeve that God , as by his word he made all thinges out of nothing , so by his word he can returne them into nothing ; this is plaine English neyther hath his power neede of any Pyrgopolinices bombast eloquence to illustrate the Majesty therof or sett it forth . 3. But from the breath of the Canon you fall congruously upon the consideration of the mother of it , which creature is commonly called gunpowder . And here you tell us first that our admiration of Gods active power may be raysed by calculating the imaginary degrees of active powers increase in creatures ; that which followeth divisible as well in quantitie as operation , is of no importance but only to fill up . The Canon sends forthe his bullet with greater violence then the Sacher , like enoughe , and so every Ordinance exceedes other in force of Battery , according to the quantitie of charge , or length of barrell , which I leave to the consideration of the Master of the Ordinance . To this you adde that if the same quantitie of steele or yron , were possible to be as speedily converted into a siery vapor as gunpowder is , the blowe would be 10. times more irresistible then it is . I doe not thinke your meaning is to instruct the would in a new way of making Saltpeter , if it were , Saltpeter men should be your scholars , I would be none of them . So much Phylosophie I apprehend , that fire is most swifte in mooving upwards , as the Element of earth is most swift in mooving downewards . And like as the contraction of more parts of the earth together makes a bodie the heavier , so likewise the more siery anything is , so much the more swift in motion upwards . But to say that the active force or vigour of motion , allwayes increaseth according to the degrees of celerity which it accumulates , is an idle speech , & as much as to say the more swiftly it mooves , the more vigorously it mooves . It had more shew of congruity to say the more vigorously it is mooved ( to witt in respect of the Agents force that mooves it ) the more swiftly it mooveth . Now you come to the accommodation of all this , unto the infinite power of God , in this manner , Though the moste active and powerfull essence cannot be encompossed with walls of brasse , nor chambred up in vaults of steele allbeit much wider then the Heavens , yet doth it every where more strictly girde it selfe with strength then the least or weakest body can be girte . For what bonds can we prescribe so strict so close or firme , as is the bond of indivisible unitie , which can not possibly burst , or admitt eruption , wherin notwithstanding infinite power doth as intirely and totally encampe it selfe as in immensitie . How incomparably then doth his active strength exceede all comparison ? What a mad comparison is it in illustrating the infinitie of Gods power to say that God girds himselfe with strength more strictly , then the weakest body can be girt ? Doe weake persons girde themselfes with strength ; or is Gods girdinge of himselfe with strength , like to our girding of our clothes aboute us ? By that which followeth it seemes that you have an allusion to Gods girding of himselfe into a narrowe compasse , like Ladies that affect slender wasts . For to what other purpose doe you tell us that Gods girding is as strict , as is the bond of indivisible unitie . And before you told us that the greater force ariseth from the contraction of parts . Now hath God any parts to be thus contracted and united , that so his vigour might be greater ? what base comparisons are these , to represent the infinite power of God by them ? Then you roule in your woonted Rhetorick to amplifie the vehemency of his motive power ; in that it cannot be exprest by a motion that should beare levill from the Sunnesetting in the west , to the Moone riseing in the East , which is a very faire marke I confesse ; for the case put , is in plenilunio , when the Moone is att full . Then to cast the fixed starres downe to the center , ( belike you meane one after another , otherwise there would be no roome for them in the center ; ) and hoyse the earth up to the Heavens within the twinkling of an eye , or to send both in a moment beyond the extreamities of this visible world , into the wombe of vacuity whence they issued , would not straine his power motive . Yet all this you confesse to be lesse then to bring nothing unto something , that is , to take not your words but rather your good meaning , to create out of nothing . Wherby nothing doth not become something , but something hath a being , which before it had not . But here you power out many wilde conceits besides this : first as when you say , Essence swallowes up infinite degrees of succession in a fixed instant . I had thought rather this had bene the property of eternity , not of essence . You might as well say essence swallowes up all places into an indivisible unitie or point . Then how may eternitie be sayde to swallow up that which it doth not contayne ; neyther formally , ( for certeynly there is no formall succession in eternitie ) nor eminently . For to conteyne eminently , is to be able to produce succession ; but it is not Gods eternitie that denominates him able to produce time , or the existence of thinges in time , but his power . So neyther his essence nor his eternitie , swallowes up motion for the same reason . But as for the swallowing up of motion into a vigorous rest , to witt by mooving the eighth spheare round in a moment ; Of the nakednesse and absurditie , that is shamefull nak●dnesse of such an assertion , we have discoursed enough . Againe , is it not enough for you to maynteyne motion in vacuo ; but you must needes affirme that this visible world issued from the vacuum which now we imagine without the extreamities of it ? where now the world is , was a vacuum before the world was , but yet the world issued not from it , neyther in the kinde of a materiall cause , nor in the kind of a formall cause , nor in the kind of an efficient cause , much lesse did it issue from that vacuum , which you terme without the extreamites of this world . Then againe I know no measure of perfection derived unto the creature from Gods immensitie , but only from the counsayle of his will , by his immensitie he fills all places but distributes not the measure of perfections therby . When you call Nothinge the mother of Gods creatures , tell mee I pray , did you affect poeticall witt or Metaphysicall truth ? I had thought Nothing had not afforded so much as the matter of any thinge , as the Mother doth the matter ( at least ) of the childe . It is true ; we were not any thing before God made us . And as sure I am that this which we call nothinge , did not contribute any thinge to the creation of men . The basenes of mans originall is a common place of another nature ; Now your text is the Infinity of Gods power , but you may squander from it as you please . Whatsoever implyes not contradiction , the production therof is within the compasse of Gods power , and whatsoever God can do , he can doe with ease ; His head aked not in the makeing of the World , neyther doth it ake in providing for , and preserving all things . But to talke of the possibilitie of more worlds hand over head , under colour of gratifying God in the amplification of his power , I leave unto them that are not satisfied with the demonstration of his infinite power in this . Yet as touching Gods omnipotency , for the strengthening of our faith , we are promised somethinge hereafter ; as if all hitherto tended to the strengthening of our imagination , by comparing it first to the sustētative force of a center which is a matter of nothing , and then to the force of gunpowder which undoubtedly is a matter of something . Whether we are like to meete with a more wise discourse , concerning Gods infinite Wisedome , if others know , yet I know not . CHAP. VIII . Of the Infinitie of divine Wisedome . That it is as impossible for ought to fall out without Gods knowledge , as to have existence without his power or essentiall presence . 1. IN the first Section there is nothing that I mislike : we acknowledge God could not be infinite in power , unles he were infinite in Wisedome allso . And that power ungoverned by Wisedome , would bring forth very enormous effects . But if a duble portion of witt matched with halfe the strength would effecte more then a triple portion of strength with halfe so much witt , surely where the power is equall , & the Wisedome insinitly unequall , there the effects cannot be the like . Yet you have bene bold to affirme in another treatise of yours , not yet extant I confesse , that If a man had the same infinite power that God hath , he might well thinke he coulde dispose thus of thinges as God hath disposed , by the Wisedome which man allready hath . And you give this reason , for in thinges wee can lay any necessitie upon , wee can tell well enough how to dispose of them to the end which we seeke . As uncouth an assertion as hath passed from the mouth or penne of any man. For we manifestly perceave that the difference of artificiall operations in the World , doth not arise from the difference of mens powers , but merely from the difference of theire skill and Wisedome in severall trades . 2. You doe not well to confounde power with strength ; for strength is only power naturall ; but there is a civill power goeth beyond that . And there is no question to be made , but Wisedome is to be preferred before the strength of the body , by how much the qualities of the minde are to be preferred before the qualities of the body . But where civill power is supreame that ruleth over the wisest Counsaylers . No question God is as infinite in Wisedome as in power . But I take it to be very absurd to say that Gods wisedome is greater then his power . For is it possible that God by his wisedome can thinke of any course fitt to be done for the setting forth of his glory which his power were not able to effect ? and seing you confesse his power to be infinite as well as his wisdome , what should move you to maynteine the one to be greater then the other , I can not devise . Princes have guides to governe them , which yet are not therfore greater thē they , but inferior by farre . But in God , his wisedome and power , though different notions , yet the substance of them is all one and precisely one in God. The same is the proportion betweene infinite wisedome and power infinite , as betweene sinite wisedome and power finite . But finite wisedome doth not evacuate finite power ; therfore neyther doth infinite wisdome evacuate the necessitie of infinite power . But to salve the matter , you adde that it evacuates the necessitie of power distinct from it . T is true indeede , in God , though the notions of wisedome and power are distinct , yet the thinges signified are one essence in God. And looke in what manner soever infinite wisedome doth inferre the indistinction of power with it , after the same manner , doth infinite power inferre the indistinction of wisedome with it . For as much as God is essentially wise and powerfull , and therefore infinite in both , & both indistinct in him , whose essence is most simple and admitts no parts . That wisedome is the father and power the Mother of all Gods workes is such an assertion , that I doe not thinke you can finde any to father it , or mother it but your selfe . Will you not give us leave to accommodate it unto the workes of man and pronounce proportionably that his Wisedome is the Father , and his power the Mother of his actions ? I take it to be absurd to inquire after a Father and Mother of workes , save in case , the workes themselfes doe admitt these different sexes as being male or female ; yet in such a case it hath a Father and Mother only in respect of univocall generations not equivocall . And as for the proportion to justifie your allegorie , we are content rather to expecte your pleasure to acquainte us with it , then to trouble our witts aboute the deviseing of it . Yet Philo & the Platonicks are a rubbe in your way , who ( as you say ; for I confesse I am not so well seene in them , ) make knowledge the mother of all Gods workes . To remoove this you acquainte us with your conjecturall dictates . First that t is probable they dreamed of a created knowledge . A most improbable conjecture , that they should conceave , that God brought his works to passe by the knowledg of a creature not by his owne knowledge ; Yet that creature by whose created knowledge God is conjectured to have wrought by , in theire opinion , being one of Gods workes , how coulde that creatures knowledge be possibly accoumpted his mother in creation . Your second conjecture is , that under these termes they covered some transformed notion of the second person in the Trinitie . Such a person more fitt by farre to be the Author of all Gods works in order under God the Father ; But equally improbable it is that this second person in Trinitie should be called by them , The Mother of Gods workes . Rather Sapientia in Latine , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke being the feminine gender ; in this grammaticall notion they might accoumpt it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of all thinges created , which yet is more then my learning will encourage me to ascribe unto them . And Christ you deny not to be the wisedome of the Father , but you adde that he is the wisedome personall ; but you speake here not of the wisedome personall , but of the wisedome of the Godhead as it is essentially in the whole Trinitie . Danaeus upon the 32. distinction of Peter Lumbards first booke of sentences , professeth the Sonne to be called the wisedome of the Father , for as much as he maketh the Father knowne unto us . But though you speake of wisedome as it is essentiall , and not personall ; yet you may remember , that even the essentiall attributes are severally appropriated unto the Person by divines ; and in the course of this appropriation , power is attributed to the Father , Wisedome unto the Sonne , and goodnesse unto the Holy Ghost . How suitable this is of makeing wisedome the Father of Gods actions , lett every intelligent Reader judge . Agayne I finde that Gabriell Vasquius proposeth a question , Whether the power of God doth any manner of way differ from Gods knowledge and his will ? And herein recites the opinion of Durand , mainteyning that Gods wisedome and his will , are but the remote causes of divine actions ; and that the power of God is the immediate cause of all . The contrary wherunto he maynteynes , namely that power or execution is needelesly attributed unto God , as distinct from his knowledge and his will ; and this he delivers according to the doctrine of Scotus , Bassolis , Ferrariensis , Caietan , and Aquinas . Neyther of these opinions as I conceave serves your turne in making wisedome the Father , and power the Mother of Gods actions . These flashes of conceyte are farre distante from the conceites of any Schoole divine , that I am acquainted with . 3. Wisedome ( you say ) as all agree , is the excellency of knowledge from which it differs not , save only in the dignitie or usefullnesse of matters known or in the more perfect manner of knowing them . This promiseth no greate depth , yet it passeth my slender capacitie to comprehend your meaning herein , or to make any good sense therof . You have so long inured your selfe to a phrase of speech and expression beyond the capacitie of your Reader ; that I knowe not whether at length you may attaine to such a facultie of speech as may transcende the Authours owne comprehension . Who they are that agree in this , that Wisedome is the excellency of knowledge , I professe I know not . And I woonder you proceede to discourse of wisedome without distinction ; seing it may be taken in some sense by Philosophers , in which it is not taken by Canonicall writers . Agayne in some sense it may be taken by Canonicall writers , in which it is not taken by Philosophers . There is a wisedome to salvation which the Scriptures communicate to the meanest of Gods children , which kinde of Wisedome was nothing knowne to Philosophers . And there is a Metaphysicall wisedome in knowing Ens quà ens , where abouts Philosophers did busie theire braynes , which you shall hardly finde notice taken of throughout the Scriptures . Againe wisedome is sometimes taken for that knowledge , that rest in contemplation ; sometimes t is taken for such a knowledge as is not commendable nor right unlesse it be referred to actiō . Solomons Wisedome it seemes comprehended both . For the Wisedome that he prayed for , was the wisedome of government , which respects action ; but God gave him other wisedome allso . For this is reckoned up as a parte of his wisedome , that he spake of trees , from the Cedar tree that is in Lebanon , even to the hyssope that springth out of the wall , he speake allso of beast and of foules and of creepeing thinges , and of fishes . And in this respecte it seemes , that hee excelled the wisedome of all the Children of the East , and all the wisedome of Aegypt . For of Moses it is sayde that hee was learned in all the wisedome of the Aegyptians . Act. 1. 22. And this wisedome I conceave to have bene in sciences contemplative and not practicall . Yet in Scripture phrase as I guesse , it is most generally taken for wisedome practicall , consisting in knowing how to bring aboute intended ends . And thus you seeme to take it , when you professe that it differs not from knowledge save only in the dignitie or usefullnes of matters knowne ; which is an harshe manner of expression . But I take your meaninge to be this , that the difference is in the objecte , and that thinges of worth and of use are the speciall object of wisedome . For so a wise man by his wisedome discernes these thinges which are most behoofefull , & advantagious unto him . So then wisedome seemes to be ( in your opinion ) the knowledge of thinges usefull and behoovefull , that is , the discerning of what is best to be done to the compassing of this or that ende . Yet by your leave if the ende be not good , such a wisard in Solomons phrase , shall be accoumpted no better then a foole . And the Holy Ghoste hath discovered unto us both in the olde Testament , that many Are wise to doe evill , but to doe well have no understanding , Ier. 4. 22. and in the new Testament , that the children of this World are wiser in they re generation , then the children of light . And the unjust Steward had a commendable measure of wisedome in this kinde . Luc. 16. 8. But take it at the best ; why should you call this , the excellency of knowledge ? Hath not Aristotle delivered the contrary , and professed that felicity of contemplation is more eminent then the felicity of action ? And I know no reason to forsake him in this . Doe not we beleeve that our happinesse in the Kingdome of Heaven shall consist in the vision of God ? The knowledge of Gods law is knowledge practicall , and is not this farre inferior to the knowledge of God , and of the mysterie of godlines revealed to us in the Gospell ? I confesse the knowledge that we have of God in this life doth conferre to action , but that is not enough to make it practicall ; The knowledge of thinges to be practised and put in execution , that and that alone denominates knowledge practicall . Your laste difference of wisedome from knowledge proposed disjunctively thus , or in the more perfecte manner of knowinge of them , I can hardly make any congruouse sense of . At first I thought the same difference had bene intended though variously expressed , that the Reader might satisfie himselfe with which expression he pleased ; litle thinkeinge that your selfe who take upon you herein to instructe others , were to seeke , whether wisedome differed from knowledge , in the object knowne , or in the manner of knowinge thinges ; yet upon seconde thoughts this seemes to be your meaninge . But suppose the truth of both concerning wisedome , namely that it knowes thinges of woorth and usefull , and that it knowes them in a perfecte manner ; yet I pray consider , what a mad thing is it to say , that herein it differs from knowledg . Doth the knowledge of thinges usefull differ from knowledge ? well you may say it differs from the knowledge of thinges lesse usefull , or not usefull at all , but surely it differs not from knowledge . So likewise the perfecte manner of knowinge thinges , may be sayd to differ from an imperfecte manner of knowinge them , but surely it differs not from the knowinge of them . For we doe not use to say that the species is contradistinct from the genus , but rather one species from another . I professe I am touched with no small regret to consider how much time I am like to wast in correctinge such anomalies , if your booke should be too frequent in them . But to proceede , Though no man be wise without much knowledge , yet a man may know many thinges and not be wise . In this likewise I finde so much confusion , that a man may very well be to seeke in what sense to justifie it . I have heard of a sage Counsaylor , that knewe not a letter in his owne Mother tongue . Comineus as I remember was no scholar , & yet a very wise Counsaylour . The Turkes are usually accoumpted as ignorant people as live ; yet no doubte the grand Signior hath a wise counsayle . And wisedome of goverment ( which now a dayes alone is usually accoumpted wisedome ) is many times accompanied with litle learninge . Achitophell in his time was accoumpted as an Oracle of God , but of his learninge or greate knowledge we reade not . And in my judgement this kinde of wisedome seemes to be rather a naturall gift , then an habite acquired by knowledge . And it seemes to consiste in judginge of moste commodious meanes to compasse endes intended , as in the counsayles of Achitophell unto Absalon , as allso it appeares in Solomons course that he tooke to discerne the true mother of the Child which was in question ; and because they may be crossed if they be knowne , therfore to discerne how courses commodious for the compassing of designes may be closely carried undiscovered ; as the two hundred men that Absolon tooke with him when he wente to Hebron , are sayde to have accompanied him in the simplicitie of theire hearts knowinge nothinge ; and thus they were engaged in his treason before they were aware . And the same Absolon by his pretence of payinge his vowe at Hebron signified to his Father , prevented jealousie in his Father , and tooke away all suspicion of treason . On the other side , it is a greate pointe of wisedome to discover the reaches of others in theire courses ; as Solomon , discerned the trayterous hearte of Adoniah , by the motion which he made to have Abishag the Shunemite givē him to Wife , which Bethsheba perceaved not , and was very willing to gratifie him in the furtherance of his suite . This was a naturall perspicacy in Solomon ; for at this time he was very younge , and had not as yet sought the Lord for that spirite of wisedome in government , as afterwards he did ; And whereas you say , A man may know many thinges , and not be very wise ; It is a truth , but a very meane truth . For a man may know many things , and yet be a very foole ; and that more wayes then one . For firste few and many are termes of respecte ; and few thinges are many in respecte of fewer . And though a man knowe never so much as these thinges , that nothing at all conduce to wisedome ; what wise man would expecte that he should be any thinge the wiser thereby ? Againe , nothing denominates a man simply wise , but that which makes him a wise man. Now a man may not only knowe many things , but be allso wise in many thinges , and yet not deserve the name of a wise man. He may be a wise painter , a wise graver , wise to worke in handicrafts ( which is accoumpted wisedome , both in the phrase of God , and phrase of Aristotle ) and yet all this while be farre enough from a wise man. For he only is a wise man that knowes how to governe himselfe and provide for himselfe . Now many times witt , & that in greate measure , in trades , is founde to be in a fooles keepinge . Nay what will you say ; may not a man be wise to doe evill , Ier. 8. 22. wise to satisfie his lust , wise to compasse theire owne wicked endes ; but shall he be accoumpted the wiser man for this ? Hath not Aristotle delivered , that Incontinens non potest esse prudens , An incontinent man can not be a wise man ? Laste of all suppose that a man knowes all that belonges to true wisedome , but will not practise it , like the Athenians , of whome it was sayde , sciunt quae recta sunt sed facere nolunt , shall not such a one be accoumpted one of Solomons fooles in his proverbs ? For are not the Morall vertues and recta ratio knitt together indissolubly ? But come we to the wisedome of God , Knowledge divine , as it comprehends all thinges , the name of wisedome best befits it , not as restrained to this or that particular . And why should it not be accoumpted wisedome , restrained to what perticular you will , seing he undoubtedly knowes every perticular , in most perfect manner ▪ And but erst you professe that wisedome differs from knowledge only in the usefullnes of thinges knowne , or in the more perfect manner of knowing them . The knowledge of God which is of himselfe , is the wisedome of contemplation . His knowledge of other thinges to be produced and ordered by him to the settinge forth of his glory is the wisedome of action . And the Apostle breakes forth into admiration of the depthe of Gods rich wisedome and knowledge . Piscator thinks that by wisedome and knowledge one thing is meant . I am not of his opinion . The text seemes to me to make against that construction ; For thus it runnes O the depthe of the riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of the wisedome and knowledg of God. In saying both it plainely intimates that wisedom and knowledge are considered as two , and therfore distinct . I take the meaning to be thus . God by his wisedome discerneth courses most convenient ; but by his knowledge he comprehendeth all , whether convenient or inconvenient . And because a man may be so farre wise as to discerne of courses proposed to the compassing of a certeine ende , which is the most convenient ; Yet because he is not able to invent all courses , he may faile in wisedome , therfore I conceave it is sayde that God is rich both in wisedome and knowledge ; because he doth not only judge what is fittest amongst few or many , but amongst all ; For he knowes all even the most inconvenient and disorderly courses ; but by his wisedome he judgeth of the conveniency of them , and according to his good pleasure useth them . Your reason followes to shew why the name of wisedome best besitts the knowledg of God , and that is ; For though many thinges knowne by him , whilest compared with others more notable , seeme base and contemptible ; yet not the meanest , but may be the object of divine contemplation to a Christian , that considers not the mere matter or forme or physicall properties , but the Creators power or skill manifested in it . You undertooke to prove that Gods knowledge of all thinges might moste fittly be called wisedome ; to which purpose , you should prove , that God may justly be accoumpted wise in knowinge them ; that is , that it might affoorde juste matter of such contemplation unto God , as might justly be called wisedome . But the reason you bringe , medles not at all with the contemplation of God , but with the contemplation of a Christian. For whereas in coherence you should say , it affords matter of wise contemplation unto God ; you tell us t is an object of divine contemplation to a Christian. And whereas you would not affirme that Gods knowledg , as restrayned to this or that perticular , was to be accoumpted wisedome , but only as it comprehends all thinges ; yet your reason makes shew of provinge what you affirmed , of Gods knowledge restrayned to this or that perticular , and not so only but as restrayned to the meanest perticular ; though it endes ( as I sayde ) not in avouching that such perticulars may be an object of divine contemplation unto God , but only in saying that it may be an object of divine contemplation to a Christian. What incongruities and most unscholasticall solecismes of discourse are these ? And all this while you confine Gods knowledge to the perticulars of his owne making . But what thinke you of the particulars of mans or the divills making , in the most wicked , and sinfull courses that have beene , are , or shall be in the World. Are not these allso knowne unto God , and are these likewise matter of diyine contemplation in respect of the Creators power , or skill manifested therin : We acknowledge the wisedome of God to be excellent in the composition of the meanest worme . Of some likewise we see excellent use as of the bee , & silkeworme ; of others we doe not , yet we beleive that his wisedome being infinite , he doth nothing in vaine ; he hath use of every thing , though we know it not . And we take notice of a double knowledge the one called scientia visionis , whereby he knowes all things that are , nor such onely but even all such as have beene , or shall be , the other called scientia simplicis intelligentiae , whereby he knowes all thinges possible so farr forth as they are knowable , and betweene these two knowledges , there is a greate deale of difference , though you seeme to confounde them . 4. By usefull knowledge as I take it , you meane the knowledge of usefull things . Of this you say there are two offices , The one steadfastly to propose a right ende : The other to make , and prosecute a right , choyse of meanes for effecting it . By this it appeares that you speake onely of that kind of wisedome which is referred to action , and whereby agents are accommodated ad●res gerendas . From the consideration of humane wisedomes imperfection , you take a course the better to set forth the perfection of wisedome divine . Humane wisedome ( you say ) is oftimes blinde in both , and usually lame in the latter . I will endeavour to give some illustration of this . The end , we ayme at , is our good . For Finis . , & bonum convertuntur . Ethic. 1. 1. This good is eyther naturall , or supernaturall , both in respect of power to discerne it , as allso in respect of power to compasse it . The naturall good which every one aimes at , is the preservation of his esse , or naturall being , and the acquiring of his bene esse , or well being naturall . In both these are found errors enough . For though nothing is a more naturall object of mans desires then the preservation of his being , yet sometimes they are found most unnaturally to affect theyr destruction ; sometimes through passion , ( and that in divers kinds ) in wonderfull manner blinding reason , not onely to avoyde shame or rather the suffering of shame , or to avoyde a worse kind of death , but sometimes out of miserablenes , rather then they will part with a litle , they are wilfully set to part with all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achitophell whose wisedome was as an oracle of God , went soberly this way , when he saw his counsayle refused : For he went home & set his house in order and hanged himselfe ; it seemes his unsanctified wisedome urged him hereunto . For as it is written of Cesar that he alone came sobrius ad perdendam Rempublicam so Achitophell accessi● sobrius ad perdendum seipsum . As for the acquiring of well being , this is an end that all affect , but according to theyr severall dispositions . For the good which they affect being bonum conveniens agreing to theyr affections , so it comes to passe , that as men are of different affections , so they propose unto themselfes different endes . The luxurious person setts his witts on worke for compassing the satisfaction of his lust ; the covetous person he affecteth to grow rich ; the ambitious person to grow greate , the vertuous person to be good according to natures direction . And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Looke how every man is qualified , such is the end he aymes at , but still naturall . But in compassing , there is a great deale of difference ; for some are wise to doe evill as appeares in Absolons carriage of himselfe aspiring to the Kingdome ; as allso in Achitophells counsayles , which if Absolom had followed , it hath gone full ill with David . Nay generally they are found , even naturall men , to be wiser in theyr courses though wicked ( witnesse the un●●st ●teward ) then the children of God are in theyres , though honest , and Christian. The children of this world ( sayth our Saviour ) are wiser in theyr generation , then the children of light . Nay morall Philosophers , in theyr instructions unto vertuous courses , have advised theyr Disciples to set before their eyes the picture of vice , and to perswade them to take but the like course in prosecuting vertue , that the wicked doe in prosecuting vice . Vt jugulent homines surgunt de nocte latrones , Vt teipsum serves non expergisceris ? A manifest argument of the great corruption of man , whose witt serveth him so well in evill things , so ill in good things . Tho improvement whereof is in no small degree allso imputable unto Satan , who is most forward to impregnate the fancies of men with suggestions unto evill . We have known heavy headed , and dull persons brought up at schoole amongst us , when afterwards they have taken other courses , & given themselfes to Ruffianisme , they have beene acounted amongst the witts of the time . But as for the discerning of true good , that power transcends the region of nature . God must first regenerate us , and translate us into a supernaturall state , before we can discerne the thinges of God , or these thinges that belong unto our owne peace , which when God hath graunted us , then our end is no longer the preservation of our temporall being , but the salvation of our soules in the world to come , and to this purpose to cleave unto God by faith and love usque ad contemptum nostri , even to the contempt of our selfes , as touching this temporall life of ours . And to attaine to this end , we neede no consultatious with flesh , and blood ; God in his word hath chalked out unto us a direct way unto this end , and therfore it is sayd to be a lanterne unto our feete and a light unto our pathes . But whatsoever the end be , you tell us that if it bee much affected , the lesse choyse of meanes is left , the more eagerly we apply our selfes unto their use , and strive as it were to straine out successe , by close embracing them . And for this reason ignorance , or want of reason to forecast variety of meanes , for bringing about our much desired ends , is the mother of selfe will , and impatience . For what is selfe will , if a man should define it , but a stiffe adherence to some one , or few particular means , neyther onely , nor cheifly necessary to the maine point . It seemes you are in a streight , and therfore fetch about for matter , though aliene , and here we have mett with a good phrase , of straininge out successe by close embracing the meanes . Yet even in these unnecessary straines , your discourse is but loose in my judgement . For whether we discerne many meanes , or few meanes , all is one as touching the close pursuing of that which we much affect ; For if many , we will make choice of the fittest in our judgement , and as close embrace them as others doe , that doe not discerne so greate variety . And as for successe , that is not in our power to be strayned out , as you speake , by close embracing the meanes , Man is a resistible agent , and easily crossed in his courses ; and the ends we ayme at , in reference to our best meanes , are but of a conjecturall nature , and so of uncertayne issue ; Neyther doe I seè any reason to the contrary , but that a man may be as selfe willed in the midst of variety of meanes discerned by him , as of few meanes , and if he be cr●st in them all , much more impatient . For surely the greater variety of meanes is represented , the more the way is open to take hold of that which is neyther onely , nor cheifly necessary , like as where many wayes offer themselfes , a travailer is in most danger to mistake the most direct way . Selfe will I confesse is excercised in adherence to meanes unfitt ; as may be seene in the rude Irish , that will not be brought off from theyr rude courses , they will tye their ploughes or harrowes to theyr horse tayles , say what the English will to persuade them to another course . But it is as well seene in following different endes . Many will not be takē off from theyr uncleane conversation , from their riotous and intemperate courses , they count it pleasure , ( as S. Peeter speakes ) to live deliciously ; these fruites of selfe-will are not in adhering to meanes so much , as in adhering to evill ends . But you proceede , and tell us in the next place , that Witts conscious of theyr owne weakenes for conqueing what they eagerly desire , presently call in power , wrath or violence as partiall , or mercenary seconds to assist them . Whereas he that out of fertility of invention can furnish himselfe beforehand with store of likely meanes for accomplishing his purpose , cannot much esteeme the losse or miscarriage of some one or two . These may seeme prety contemplations , and as pretily expressed . But I had little thought that selfe will , and impatience joyned with want of witt , had allso beene joyned with consciousnes of selfe weakenes . For the sluggard though but a foole as Solomon sayth , is as wise in his owne conceit as seven men that can give a reason . And certainly selfe will , and selfe conceyts are companions inseparable . And therfore such commonly make little question of accomplishing , or as you call it , of conquering theyr desires , by theyr owne courses . And yet if they faile hereof , t is nothing strange , since the best meanes are but likely as your self stile them . I can as hardly beleeve that fertility of invention is of power to keepe men from impatience . In my opinion patience as all other morall vertues , depends rather upon judgement then invention , though formally it is a quality of the will as all morall vertues are , and not any habitt of the understanding . But suppose he miscarry in all , then a mans patience must needes bidd farewell to invention to support it , and it is high time to relye upon judgement . Yet I trust patience which must have her perfect worke , ( Iam. 〈◊〉 . ) may have course in this case allso ; though it be an hard matter you say to keepe from fowle play , if the game whereat a man shootes be fayre , and good , and most of his stringes allready be broken . It is good they say to have two stringes to a mans bowe . A vertuous man hath more then two , you suppose as much , for you suppose many to be broken yet not all . And surely vertue is not vertue if it keepe not from foule play . The Stoickes mainteyned that a vertuous man might descend into Phalaris bull , without the interrup●ion of his happines . We Christians are taught , and disciplined to rejoyce even in tribulation , and marke well our bow stringes , because tribulation worketh patience , and patience experience , and experience hope , and hope maketh not ashamed , because the love of God is shed in our hearts by the Holy Ghost that is given unto us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth S. Paule , I am able to endure all thinges by the power of Christ that enables me , and herupon he exhorts Timothy to be partaker of the affliction of the Gospell , to witt by the power of God. The power of Christ , and the power of God are two such stringes to our blowe of patience , as can never be broke . We know his grace to be sufficient for us , and when his power is made perfect in our weakenes , we shall have cause to rejoyce in our infirmities . For when we are weake , then are we strong . In a mans owne strength no man shall be strong . But blessed art thou o people , who art the saved of the Lord , who is the sheild of thy strength , and the sword of our glory . He can make us to be as a Gyants sword , and he is a wall of fire round about Ierusalem . All that sight against it , theyr fleshe shall consume away , though they stand on theyr feete , and theyr eyes shall consume in theyr holes , and theyr tongues shall consume in their mouthes . But to returne . The contingency of the issue is within the horizon of our fore sight . As for horizons of contrivances , let such as fancy them make themselfes merry with them . All this while the matter of your discourse being of Gods infinite wisedome , and to that purpose preluding of the imperfect wisedom of man , I have wondred what you meant to enter upon the consideration of patience ; unlesse it were to prepare your reader therby with a more willing entertaynment of your discourse . But now I perceive you desire to gratify God with a commendation of his patience , which that it might seeme the more congruous , you pretend that the infinitenes of his wisedome carries him herunto . And this patience consists in bearing with sinners which as you say , every minute of theyr life 's violently thwart , and crosse some particular meanes , ordeyned for his glory and theyr good . Gods patience in forbearing us , and our sinnes in provoking him are greate enough in theyr proper colours , they neede no inconsiderate amplification to bombast them , by saying that every minute of life we violently crosse them . For surely eyther you must suppose man , every minute of his life , to be waking , or els you delivered this as it were slumbering . But to touch upon something more materiall , I pray remember , that you treate of the wisedome of God , as exercised in intending a right end , and prosecuting a right choyse of meanes for the effecting of it . Now would you be so good as to consider , what is the end that God aymes at in this , and particularly whether it be all one , in bearing thus with all , and that of an ambiguous nature , thus , that in case they doe at length repent , and turne unto God , he may magnify his mercy in theyr salvation ; if still they stand out , and dye in impenitency he may magnify himselfe in theyr just condemnation ? And withall I pray consider , whether this be the course of any wisedom finite or infinite , in God , or man to intend ends after this ambiguous manner . I mention no other end of Gods patience , and long suffering , because I know no other end agreable to your opinion . That which followeth tendes rather to the commendation of the goodnes of Gods will , then the wisedome of his understanding , & therfore so much the more heterogeneall , and extravagant ; as when you say out of the Apostle that He is light and in him is no darknes ; and that He distingvisheth the fruites of light from fruits of darknes before they are , even before he gave them possibility of being . An amplification partly idle , partly unsound . For God must eyther distinguish them before they are , or not at all ; For there is no change in his understanding ; unsound , in saying God gives them possibility of being . The being of things is from the gift of God , but not the possibility of being . But you proceede in the same stringe . As impossible it is for his will to decline from that which he disernes truly good , as for his infinite essence to shrinke in being . God indeede cannot shrinke , for he is indivisible , and you well know what thereupon you have wrought for the amplification of his power in the former chapter . But I would you had told us what is that truly good discerned by God , from which you say his will cannot decline . I cannot be satisfied with your concealments in this particular . What I pray is more truly good then the setting forth of Gods glory eyther in his patience , and long suffering , or in ought else whatsoever ? And is it impossible thinke you for Gods will to decline this ? If so then it were impossible that God should decline the making of the World. Is not this a faite way to Atheisme ? Many thinges ( you say ) may and every thing that is evill doth fall out against Gods will , but nothing without his knowledge , or besides his expectation . In Scripture phrase we find that many thinges fall out not onely besides , but contrary to Gods expectation as Esa. 5. where God complayneth of the house of Israel , that while he looked for grapes they brought forth wilde grapes . And Arminius urgeth this as if it were spoken in a proper speeche . By the proposition in this place it must be sayde , that God expects sowre grapes , as well as sweete , for otherwise they shoulde fall out besides his expectation which you here deny . So then God did expect that Shimei should rayle on David , that Absolon should defloure his Fathers Concubines , that Iudas should betray his Master , that David should defile his neighbours wife , and cause hir husband to be slayne by the sword of children of Ammon , and that the Iewes should crucify the Holy Sonne of God. Say allso if you will that God did with patience , and long suffering expect all this . As for the knowledge of God there is no question about that , all confessing that all thinges are knowne to God not onely at theyr falling out , but long before , as David professeth of his thoughts that they were knowne to God a farre-off or long before . Psal. 139. 2. But to say that any thinge falls out against the will of God , I had thought it had beene generally receaved for a notorious untruthe . Aquinas I am sure is flatt against you , where he sayth , Deus neque vult mala fieri , neque vult mala non fieri , sed vult permittere mala fieri , & hoc est bonum . God neyther willeth that evills shall be , nor willeth that evills shall not be , but he will permitt evills to be , & this is good . Part. 1. q. 19. art . 9. Arminius himselfe professeth ●e minimum quidem fieri praeter Dei voluntatem , nempe vel volentem ut fiat , vel volentem non prohibere , sed permittere ut fiat . You professe that all evill falls out against Gods will , Arminius professeth that nothing falls out besides the will of God , at least willing not to prohibite it , but to permitt it . And no merveyle , for the Apostle hath given us to understand that nothing can resist the will of God. It is true all evill falleth out against Gods commandement , which usually is called allso the will of God but improperly . For every one knowes that he is well able to sinne , to transgresse , and consequently to resist this will of God. Further you tell us , that That which in its owne nature ( as being made such by his unalterable decree ) is absolutely contingent , is not casuall inrespect of his providence or eternall wisedome . You are at lengh come to the wisedome of God from whence you digressed , but you seeme to bring it in by the eares . For Casuall thinges are suchas fall out praeter intentionem , besides intention which is an action of the will not of the understanding where wisedome is stated . And how can those thinges be sayde to fall out , not besides Gods intention , which fall out against his intention , namely against his will , as already you have professed of many thinges ; that they doe fall out against Gods will , though not without his knowledge . I would you had given instance in those absolute contingents which ( as you say ) are made so by Gods unalterable decree . But because you have neglected it , I will doe it for you . Rayne to morrow is a thing contingent , in this sense , it shall rayne , or not rayne . For me to walke abroad or ride foorth to morrow is a thing contingent , that is I shall walke or not walke , ride foerth or not ride . And accordingly in other of your traditionary writings I have reade a discourse of yours touching a certeyne disjunctive decree of God. But I pray be entreated to consider , whether such a contingent before specified , or such a disjunctive proposition be a fitt object of Gods decree . Gods decrees I suppose you will say are all voluntary , and free , he could have eyther not decreed at all what he hath decreed , or decreed theyr contraries . Therefore thinges of theire owne nature impossible to be otherwise , are no fitt object of Gods decrees . Now a disjunctive proposition as above mentioned , is such as it is impossible it should be otherwise . For this disjunctive ( it shall raine , or not rayne ; my walking shall be , or not be ) is of necessary truth , and therfore no more decreable by God to be , then the Godhead it selfe is decreable by him to be . Agayne may I not be bold to say , that it is too absurde to talke of his unalterable decree , if it proceede by way of distinction , to imply that some of Gods decrees are alterable . All his decrees are more unalterable then the laves of Medes , and Persians ; they are compared to brazen mounteynes Zach. 6. But here followeth a mistery in the next place , and a great mystery : In that he fully comprehendeth the number of all meanes possible , and can mixe the severall possibilities of theyr miscarriage in what degree or proposition he list , he may , & ofttimes doth infallibly forecast the full accomplishment of his proposed ends , by multiplicity of meanes in themselfes not inevitable but contingent . Adde hereunto all that followes in this Section . The absurdities that you mixe in this mysterious sentence of yours I desire , and will endeavour to discover . Here we have three thinges to be considered . First certeyne ends proposed by God to be accomplished . Secondly meanes appointed for the accomplishinge of these ends . Thirdly Gods forecast of the accomplishment of these ends . Touching the first I desire some instance of those ends you speake of . One instance you give in the sequence of his action , and it is the apprehension of a Traytor which you suppose to be ordeyned by God. Yet is this as absolute a contingent as ought else . And contingents are no otherwise ordeyned by God , then to be contingents . For you have already signified that it is by Gods unalterable decree ; So then God hath decreed them to be contingents . Therfore this action allso to witt the apprehension of a Traytor , God hath ordeyned to be of a contingent nature . The meaning wherof is no more then this , it may come to passe , it may not come to passe . It shall be , or it shall not be , and accordingly in other treatises of yours you have discoursed of a disjunctive decree of God , so called from the disjunctive object therof , as to say , God hath decreed that such a Traytor eyther shall be apprehended , or shall not be apprehended . Now there is no neede of any meanes to procure the accomplishment of such an ende thus determined . For any man is able to avouch that a Traytor shall be apprehended , or no , and nothing at all to fayle in the truth herof ; much lesse neede is there of such variety of meanes , and those mixed with such possibility of miscarriage , as you treate of , to bring to passe such a decree , such an intention of this . But let the end passe as you have shaped it ; this being of a contingent nature , and yet absolutely intended by God ; for you neyther expresse , nor intimate the signification of any condition , it will hence follow , that any thing of the like nature may be absolutely ordeyned by God notwithstanding the contingency therof . That is , be it never so contingent and free , as the apprehension of a Traytor is a free act of man ( for you doe not suppose him to be apprehended by doggs or catts but by men rather ) yet notwithstanding God is able absolutely to ordeyne that such a thing shall come to passe . Therefore God is as well able to ordeyne that at such a time a man shall beleive , shall repent , yea or doe any thinge though never so free , notwithstanding the contingent nature thereof . Now I can no where find ( though I have perused throughly divers of your treatises ) that you like of this . Yet here ere you are aware ( as it seemes ) you are fallen upon it , and take upon you to acquaint us with mysterious conceits of yours , concerning the meanes whereby God doth inevitably accomplish such ends , you may as well say that God can bring to passe inevitably that man shall beleive and repent though I have founde you elsewhere to abhorre this . To the consideration of which meanes we are now to proceede . Concerning these meanes you give us to understand , 1. that they are many possible , 2. that God comprehendes the number of them all . 3. That he can mixe the severall possibilities of theyr miscarriage , in what degree , or proportion he list . 4. That in themselfes these meanes are not inevitable , but contingent . I nothing doubt , but the same ende God can bring to passe by divers meanes , and that all these meanes are knowne to God but what you meane by mixing theyr severall possibilities of miscariage in what degree he list . I understand not . One kind of meanes is possible to miscarry , so is another , so is every one , for so you acknowledge them all to be in themselves not inevitable , but contingent ; the meaning wherof I conceave to be this , they doe not inevitably , but contingently accomplishe the end proposed , this I take to be the meaning though incongruously delivered . But how can God be sayd to mixe these possibilities , unlesse you meane hereby Gods comprehending of them all , which is a truth . For God comprehends them all in his mind , but without mixing of them . But you seeme to project a farther meaning , by the last wordes as when you say in what degree , and proportion he list . I take the meaning obscurely delivered to be this ; God knowes every degree of theyr possibility to miscarriage , or rather God makes the possibility eyther of each his miscarriage , or of all theyr miscarriage in what degree he list ; yet it seemes you acknowledge no degree of possibility of the miscarriage of them all . For you maynteyne it as a thing necessary , that all shall not miscarry in the wordes immediately following . Have you not such a conceite as his ? God hath ordeyned the apprehension of a Traytor , eyther by this meanes or by that meanes , or by a third meanes or by a fourth ? if it be I would you had spoken out , and told us your minde plainly , yet we may take also that into our consideration in the end . But by the way I see no groundes of these degrees of possibility which you fancy . For all of the meanes being as you confesse contingent , and evitable as you speake , I see no reason , but every one should be equally possible to miscarry . If you had talked of degrees of probability of miscarriage , I should not have excepted against it , but I seeme to have just reason to except against the degrees of possibility . Let us come to the third , & that is Gods inevitable forecast of the full accomplishment of his proposed ends by this multiplicity of meanes . Now this as it is plaine enough , so it seemes as manifestly to be untrue . For that God should foreknow the issue of thinges by the meanes which have onely a contingent operation , is generally disclayned by School-divines the Iesuites themselves , and Frarius by name in his Opuscula ; as that which would inferre an uncertayne , and not infallible knowledge in God. For as much as nothing can lay a better grounde of certainty , then the nature of it can affoord . Secondly eyther you suppose that all this multiplicity of meanes you speake of , shall be used or no. If all be not used , then God doth not forecast the full accomplishment of his proposed end by this multiplicity of meanes possible , you speake of , but onely by some of them , namely so many as were used . And indeed it is very strange , that all meanes possible to be used should be used to the accomplishment of every proposed end , or indeede of any proposed end . But if all be used , and all faile save the last , upon what ground can you say that the end proposed must necessarily be accomplished by this last , which is as possible to miscarry as the former ; for you have not signified that God alwayes useth this course , as to use the courses first that are most possible to miscarry , and such as are least possible in the last place ; nay your selfe professe all the meanes to be alike possible , and probable . To this you seeme to answere in the sentence following , that it comes to passe by the rules of eternall wisedome . Namely that if an hundred meanes be appointed for the apprehension of a Traytor , and ninety and nine doe amisse , the hundreth , and last by the rules of eternall wisedome must of necessitie take . But where these rules of eternall wisedome are to be founde , that you doe not tell us , and therefore we take liberty to discourse against it thus ; was it not possible for God to have used this meanes in the first , or second , or third , or middle place , or in the place last save one which he useth in the last ? you have not manifested the least likelihood to deny this . Now if used in the first place , or in the last place save one it might have miscarryed , why not in this , seing the nature of it is not altered but continueth the same still , working onely contingently unto the producing of the end proposed , and not necessarily ? Agayne all other meanes fayling this takes effect ( you say ) by the rules of eternall wisedome . Now I demaunde if none other had beene appointed but this , why could not this alone being used have taken effect by rules of eternall wisedome as well , as now it doth , that is why could not God ordeyn that by this meanes onely used , the effect intended should be brought to passe , as well as by this meanes used after , the use of many other , seeing still the effect coms to passe by his meanes alone and not by any other : For if God can ordeyne that after other meanes have fayled , this meanes alone shall bring about the end intended by God , why could he not as well ordeyne that this meanes alone should doe it , without using of any other meanes before it . Last of all , what needes Gods forecast runne out to these meanes for a grounde of its certeynty , when God himselfe cannot be ignorant of his owne determinations ? and therfore having ordeyned such an end , as suppose the apprehension of such a Traytour , upon this grounde he may be most certeyne that such a Traytor shall be apprehended . By the way I will take leave to observe some positions that have dropped from your pen in this Section . 1. That God can ordeyne such a thing to come to passe , which is of a contingent nature , as for example the apprehension of a Traytor . 2. That upon such an ordination of God successe to the meanes used hereunto is absolutely necessary , you adde and immutably also , committing a great indecorum therein , immutability being a congruous attribute onely to the ordination of God , and not to the successe of thinges . 3. That meanes of contingent operation onely shall necessarily take effect . 4. This necessity of taking effect is not absolute but gotten merely by casuall miscarriage of the possibilities of the former meanes , so you expresse it , whereas indeede the possibilities miscarry not ; for the meanes are in theyr nature possible , yea and probable too , to produce the end intended as your selfe professe . 5. Though this necessity in the effectuall working of the meanes be not absolute , yet the successe of them is absolutely necessary . I say no more but this , the Theses that Picus Mirandula proposed at Rome were many of them paradoxicall enough but I doe not find that any of these had place amongst them . 5. There is a fallacy ( you say ) though the simplest one that ever was sett to catch any wise man , wherein many excellent witts of these latter ages with some of the former have beene pittifully entangled , you that have discerned the simplicity thereof in all probabilitie , are not like to be entangled therein , for then you were not any wiser then they ; yet it seemes all these excellent witts are but woodcokes in comparison to your selfe ; well let us consider it . The more , wherein it were not possible for any besides themselfes to catch them , they thus ( you say ) frame and sett . Whatsoever God hath decreed must of necessity come to passe ; But God hath decreed every thing that is , therfore every thing that is , comes to passe of necessity . All thinges are necessary at least in respect of Gods decree , The extract or Corollary wherof in briefe is this . It is impossible for ought that is not , to be , for ought that hath beene , not to have beene , for ought that is not , to be , impossible for ought to be hereafter that shall not bee . I promise you , you have engaged your selfe very farr not onely to looke to it that your selfe be not founde to be entangled herein , but for the performance of a very easy , and cleare solution of this which you terme a fallacy , least your selfe be not found as wise as they which were entangled herein . Yet I am not ignorant of such a tricke of witt , as first to cry downe an argument by disgracing it , and powring contempt upon it , & thereupon presuming that any answere shall serve the turne , when the Reader is before hand awed with such a censure as to forfete the reputation of a scholar , and to be Metamorphosed into a woodcocke , if he doe not applaude it , and perswade himselfe to see a cleere solution of the former argument , which is proclaymed base , and sufficient to discreditt all that favour it . Yet some witt is required to catch a woodcocke . But this is so simple a fallacy as the like was never set to catch a wise Man. Now a man would have thought your selfe had beene one of those excellents witts that had beene taken in this snare , if it be a snare ; seing you come but freshly frō professing that God decreeth such a contingent , as the apprehension of a Traytour . In which case , it is absolutely necessary that it shall come to passe . Now why may not God as well decree every contingent thinge , for ought the contingency can hinder it . For what is more contingent then the apprehension of a Traytour , yet this you say God may ordeine , and in this case it is absolutely necessary that it shall come to passe . But let us consider what you have to say to it . I hope you will remember your owne interpretation of it , namely that it must necessarily come to passe in respect of Gods decree , and so by your owne profession not onely a contingent thinge , but a free action , may be sayd to come to passe necessarily , to witt in respect of Gods decree , as for example , the apprehension of a Traytor which is as free an action as any , you might have beene pleased to have framed the proposition thus , whatsoever God hath decreed to come to passe , must necessarily come to passe . For you cannot be ignorant that God doth as well decree that some thinges shall not come passe , as that other thinges shall come to passe . As for example Ezek. 20. 31. O house of Israel as I live sayth the Lord God I will not answere you when I am asked 32. Neyther shall that be done that cometh into your minde : for yee say we will be as the heathen and serve wood , and stone , and Esay . 37. 33. Thus sayth the Lord concerning the comming of Assur . He shall not enter into this citty , nor shoote an arrowe there , nor come before it with sheild , nor cast a mounte against it . Now we are ready to attend the discovery of this fallacy , this simple fallacy . First you tell us of an extract or Corollary hereof thus ; It is impossible for ought that is not to be , &c. Is this the way you take to discover the simplicity of this fallacy ? this savoureth strongly of your fallacious dealing ; in as much as by callecting consequences you labour to discredit the syllogisme , this surely is not to answere it . Besides not one of your consequences are sounde , there is no ingenuity in the collection of them . For the conclusion of the former syllogisme being this therefore , every thing that is comes to passe of necessity , your selfe have acknowledged this necessity to proceede in respect of Gods decree . And therefore what necessitie of thinges soever you doe inferr herence , you must accordingly understand it in respect of Gods decree not otherwise . Now this necessity is but necessity secundum quid not simpliciter as the learned call it , and such as may stand with contingency , and possibility to the contrary . Like as the apprehension of a Traytor is a thinge possible not to be and in its owne nature meerely contingent , but upon supposition that God hath ordeyned that such a Traytor shall be apprehended by certeyne meanes , you professe that the successe of those meanes is absolutely necessary , which is as much as to say that the apprehension of that Traytour upon Gods ordeyning it , is absolutely necessary ; which is more then the divines whom you impugne as overlashing doe use to say , or can in any sobriety of speech be justified . For if it must necessarily come to passe onely upon supposition of Gods decree , then not absolutely but upon supposition . But consider we your extracts apart ; the first is this . It is impossible for ought that is , not to be ; Now this proposition cannot at all be deduced out of the former syllogisme , or out of any part thereof . It depends manifestly upon another proposition which is not at all mentioned in the former syllogisme and the proposition is this , whatsoever God hath decreed that it shall not be , it is impossible , that should be or come to passe . Now let every sober Reader judge , with what ingenuity you call this first proposition of yours an extract of the former syllogisme , or of the conclusion thereof ; whereas it is nothing necessary that he who affirmes , that All thinges which God hath decreed shall necessarily come to passe , must allso affirme the other , namely that whatsoever God hath not decreed , it is impossible that it should come to passe , wherhēce alone is derived the first abstract you speake of . Nay rather if we consider the analogy of propositions aright , we shall find that these propositions are onely proportionall ; Whatsoever God hath decreed to come to passe , the same shall necessarily come to passe ; Whatsoever God hath decreed that it shall not come to passe , it is impossible that it should come to passe . These are suitable indeede , and accordingly we professe that it is impossible that any thinge which is not , because God hath decreed that it shall not be , I say it is impossible that it should be . So likewise as touching the second extract we say that every thing which hath beene , so farre forth as God hath decreed the being thereof , it is impossible not to have beene . Your third extract is of the same nature with the first , and so admitts the same answere . Well I still attend the discovery of the fallacy ; It may be we shall meete with it in that which followeth , and that is this , But if it bee ( as I suppose ) very consonant to infinite wisedome , altogether consonant to infinite goodnes and to decree contingency as well as necessity a conclusion quite contradictory to that late inferred , will be the onely lawfull issue of the former Maxime or Major proposition matched with a Minor proposition of our owne choosing , &c. Is this to discover the fallacy of the former syllogisme ? Or are you to seeke in the solution of a fallacy ? If it be not concluded in moode and figure , you might have signified so much ; but indeede no exception can that way be taken against it . If any terme had beene aequivocall , the answere had beene by distinction . But no colour of any such just exception ; so that every way the forme is unquestionable . And therefore no exception is here to be taken but against the truth of one of the premises . And I verily beleive there is one of the premises that disliketh you , though you are ashamed plainly , and directly to manifest so much . For so the answere had beene fayre , and facile by denyinge it , if not the Major because thereof you make use in your owne syllogisme , wherewith you doe as it were requite this , yet at least the Minor which was this , But God hath decreed every thinge that is . For I verely beleeve this is such a dish of lettice as fitts not your lipps . This you say you might have done , but now the liberty hereof is taken from you , and that by your selfe . For although the Pope never bindes his owne handes , yet you have bound your tongue , and sealed up your owne lippes from taking any such exception as this . For you call the syllogisme a fallacy , and that a simple one . Now fallacies are such formes of argumentation , as offend onely in forme of argumentation , which kind of exception is to justify the matter of it , and the truth of the premises , especially whereas you doe not professe that it offendes both in forme , and matter , nor shew any forwardnes to deny either of the propositions . Well we gave you a syllogisme to answere , in steede of answering it , you thinke to make us amends with another syllogisme . I have read that when one presented Augustus with verses looking for a reward , Augustus in steede of a reward gave him verses of his owne making . The Poet hereupon very liberally bestowed a reward upon Augustus . We expected at your handes not another syllogisme , but the answearinge of our owne . But though you fayle to answeare ours , I will not fayle to doe my best in accommodating an answere unto yours . You undertake to inferr the contradictory to our conclusion , which is to outface your opposites , and to cry a syllogisme downe without answearing it . Yet let us see how well you performe that you undertake . Your syllogisme is this . Whatsoever God hath decreed must of necessity come to passe , but God hath decreed contingency as well as necessity , therefore of necessity there must be contingency . And for the better strengthning of your discourse or argumentation , you make a motion that an additionall to the Maior which is this , Nothinge can come to passe otherwise then God hath decreed it shall or may come to passe . Now the judge , or Chancelour in Logicall Courts to whome such a motion should be made , would cry out shame upon it . For that proposition is an universall affirmative , and you desire that an universall negative should be added to it to make up an entire Maior proposition , which were like a sixt finger upon an hand . And indeed in that case it were neither Categoricall nor Hypotheticall . For though two propositions with a copulative have place in some Hypotheticall syllogismes , yet it is alwayes by way of negation thus , Non & dies est , & nox : sed dies est , ergo non nox , Againe upon a second consideration , the motion would be rejected as being altogether without witt . For as much as the conclusion intended is well enough inferred without it , and this additionall conferres no strength to improve the inference . I appeale to every schollars judgment in this . Thirdly the proposition it selfe as touching the latter clause of the disjunctive , hath as little witt as the motion made for the admittance of it . As where it is sayd that God hath decreed that thinges may come to passe , you might as well say that God hath decreed that the World may come to passe . For the possibility of the event of thinges is not from Gods decree , but rather from Gods omnipotency . For because he is able to produce every thinge that implyes no contradiction , therfore they are denominated possible . Lastly this proposition which you crave to be admitted is like a Troian horse , it will doe you more harme then good , as ere we part from this section shall be made manifest . Yet what neede you desire more , your conclusion is granted you , namely that of necessity there must be contingency , supposing Gods decree . For Gods decrees are onely of doing , or suffering some thinges , as it is free for God whether he will doe them , or suffer them , yea or no. And therefore though God had not at all decreed contingency , yet decreing any thinge , of necessity there must be contingency , though he had decreed nothing else , but such thinges as we count most necessary , in the course of nature . But we graunt also that God did decree contingency , and decrees necessity in respect of second causes ; as for example God did decree to make fire of such a nature as to heate or burne necessarily , the Sunne of such a nature as to enlighten the aire necessarily , heavy thinges to move downewards , and light thinges upwardes , and all this necessarily . Necessarily I say in respect of second causes , though this necessity was mere contingency , in respect of the will of God. For he could have chosen whether there should have beene any fire , or world at all , yea and can hinder the fire from burninge if it please him , as he did hinder it from taking hold of the three noble children in the furnace of Babylon . And as God hath decreed many thinges to come to passe necessarily , so hath he decreed many thinges to come to passe contingently , as in course of nature many thinges there are that come to passe contingently by the will of God , and especially the actions of men and Angells . And as for that additionall of yours which you craved to be admitted , Nothing can come to passe otherwise then God hath decreed , it shall come to passe , we are so farr from disliking it , that we cannot beleive that you doe beleive it , and therefore you have taken a course to confound it , as in due time shall appeare . We willingly professe that all thinges beside God , are created entities , and such as whose being must necessarily depend or God , or have no being at all . And not onely doe we subject res ipsas to the will and decree of God , but allso modos rerum . And these modi rerum are necessity , and contingency . Nothing ( we say ) comes to passe , but what God hath decreed shall come to passe . Againe nothing comes to passe after any manner whatsoever , but that God hath decreed , it to come to passe after that manner ; whether it come to passe necessarily , God hath decreed it shall come to passe necessarily ; or whether contingently , God hath decreed it shall come to passe contingently . In a word that which you deliver faultringly we say plainly Nothing comes to passe otherwise , then God hath decreed it shall come to passe . So then I say we graunt your conclusion . But how doth it appeare that this conclusion of yours contradicteth our former conclusion which was this , therefore Every thinge comes to passe of necessity . You will say , if every thinge comes to passe of necessity , then nothinge comes to passe contingently . I confesse this consequence is plausible , but to whome ? to none but ignorants . Of which number you are not . For your very conclusion it selfe in the very outward face of it utterly contradicteth this consequence . For is not your conclusion this , therfore of necessity there must be contingency , which manifestly justifieth that necessity and contingency may stand together , and are nothing oppositie . And how , I pray , is this necessity , but in respect of the decree of God ? And did our conclusion proceede in any other sense ? Your selfe have acknowledge that it doth not , though therein somewhat faultring allso , as it is your usuall course , in taking notice of any truth that makes against your tenents . For are not these your wordes in interpreting our conclusion , All thinges are necessary in respect of Gods decree ? Onely you adde at least in this respect as if you would faine drawe it to another meaninge . Now our meaning is plaine . All thinges come not to passe necessarily , nor all things contingently , but some thinges come to passe necessarily as works of nature , some thinges contingently as the actions of men . But by your owne receaved Maxime Nothing can come to passe otherwise then God hath decreed they shall come to passe , therefore God hath decreed that some thinges shall come to passe necessarily , some thinges contingently . But by your owne receaved principle , whatsoever God hath decreed to come to passe , that must of necessity come to passe , therefore of necessity it must come to passe that some thinges shall come to passe necessarily , some thinges contingently . Now give me leave to represent your owne ill carriage , to your owne eyes . The Maior proposition in our syllogisme , and the Maior proposition in your syllogisme are all one as your selfe acknowledge in these wordes , Let the Maior proposition stand as it did before . Now if they be all one why doe you not propose them after one manner ? doe you practise to gull your Reader presuming this legier du maine of yours shall not be discovered ? The Maior proposition in both is all one I confesse as touching each part , both the midle tearme , and the greater extreame . But when the greater extreame comes to be repeated in the conclusion , it is repeated in a farre different manner in our conclusion then in yours . For in the Maior proposition of each syllogisme it runnes thus , must of necessity come to passe , but in our conclusion it is corrupted thus , must come to passe necessarily . But in your conclusion it is mended thus , of necessitie there must bee contingency ; which is as much as to say , of necessitie it must come to passe . I say in ours it is corrupted ; for whereas in these words must of necessitie come to passe , the word necessity is indifferently to be referred to that which goes before , or that which comes after ; and indeed ought to be referred to that which goes before ; in the conclusion it is put in the last place , so that it cannot bee referred but to the words come to passe . And it is mended in yours , for in the conclusion it is put in the first place of the greater extreame , and so takes away all danger of referring it to the last words , come to passe . As for example , had our conclusion beene shaped like yours as touching the majus extremum which is the same in both , the harshnes of it had beene qualified , thus , ergo all things of necessity must come to passe , which hath a faire , and facile construction thus ; though some things come to passe necessarily , and some things contingently , yet all things as being decreed by God , must of necessity come to passe , both those things that come to passe necessarily , and those things that come to passe contingently . In like sort had your conclusion beene shaped by you as ours is , as touching the greater extreame , as indeed it ought , the greater extreame being all one in both , then your conclusion would have seemed as harsh as ours thus , ergo Contingency must come to passe of necessity or thus some effects shall bee contingent of necessitie , for so runnes the Minor , God hath decreed contingency , or that some effects shall be contingent as well as some are necessary . And as for the consequences which hence you make they are nothinge contradictory to those extracts you made from our conclusion . For all those impossibilities deduced from our conclusion , were onely secundum quid and upon supposition of Gods decree , which kind of impossibilitie is alwaies joyned with a simple and absolute possibilitie to the contrary , secluding Gods decree . For even those things which God decreeth to come to passe contingently as the actions of men , must necessarily by the vertue of Gods decree come to passe , in such a manner as joyned with a possibilitie of not comming to passe , otherwise it were impossible they should come to passe contingently . About which truth , namely that God decreeth some things to come to passe contingently , why doe you faulter in this fowle manner ? If you like it not , why doe you not in plaine termes contest against it , if you doe approve of it , why doe you not plainly professe it , but carry your selfe in the clouds of generalitie and ambiguity ? As first , when you say , God hath decreed contingency , here a man might bee apt to conceave , that you doe beleeve that God hath decreed that some things shall come to passe contingently . Especially if he understand that God decreeth not only necessity , but allso that some thinges shall necessarily come to passe , which may seeme to urge you in like sort to mainteyne that God decreeth contingency , so he should also decree that some things shall come to passe contingently . Most of all considering what here you seeme to approve of in your additionall , namely that Nothing can come to passe otherwise then God hath decreed . Now the case is cleere that many things come to passe contingently , therfore it followeth that God allso hath decreed , that even those things shall come to passe contingently ; But I have had experience of your opinion to the contrary in another treatise of yours , wherein though you confesse that God hath decreed the necessity of things , & the things themselfes that necessarily come to passe , and graunt that it cannot bee otherwise , yet on the other side though you graunt that God decreeth contingency , yet you deny that God decreeth the thinges themselfes that doe contingently come to passe . A most prodigious opinion , as if God did bring to passe the contingency of a thing ( which is but modus rei , and containes no realitie different from the thing it selfe ) yet doth not bring to passe the thing it selfe ; for if he did he must decree it allso . And as directly opposite to the word of God , plainly testifying a multitude of contingent thinges to have beene decreed by God. The like ambiguitie you content your selfe withall , when you say that God hath decreed that some effects shall be contingent , or as otherwise you expresse it , that some contingent effects shall bee , which seemes manifestly to imply as well the being or existence of them to bee decreed by God as the contingent manner of their being . Yet I say , in another discourse of yours you fly of from this acknowledgement , but withall deliver your selfe with as much confusion and perturbation , as any adversary could expect in an opposite maintaining erroneous points , and crying downe the truth of God. Thus have I taken paines to answere your syllogisme , but as for the discovery of the fallacy of ours wee have hitherto found nothing tending thereunto : What is to come wee are to expect . Yet hereupon as if you had performed some great service , very gravely and magisterially you tell us , that As ill weeds grow apace , so the late mentioned errour once conceaved , was quickly delivered of a second which derived the infallible certainty of Gods foreknowing things future , from an infallible necessitie ( as they conceaved it ) layd upon them , ( before they had being ) by his immutable decree . But every wise decree presupposeth wisedome , and wisedome essentially includeth knowledge . It seemes you thinke you have sufficiently discharged your selfe of that you undertooke , namely the discovery of the fallacy of our syllogisme , you proceede to the censure of another errour , and that both obscurely and unsoundly expressed . It is about the ground of Gods fore-knowing things to come . Now the opinion you taxe for an errour , is the opinion of those that maintaine that God foreknowes all things to come , by seing the determination of his owne will to the producing of every action . This you expresse after your manner thus , God foreknowes them from an infallible necessitie layd upon them by his immutable decree . I doe not thinke you can produce any Author of this opinion , that expresseth his opinion in this manner . Besides , it is notoriously untrue . For the Authors of this opinion maintayne , that God by his decree , laieth contingency upon some things , as well as necessitie upon others . And that as he will have the fire to burne , the Sunne to enlightē necessarily , so he will have , Angells and men produce their actions contingently and freely . Nay which is more , even they that openly professe , that God doth determine the will of man unto every actiō as touching the substance of the action ; doe withall maintayne that God determines the will of man and Angells to worke contingently and freely in all their actions , and consequently neither doth hee decree any other wise to determine them , which doctrine maintaynes that Gods will and decree doth lay upon all reasonable creatures a contingent manner of operation rather then any necessity . Yet upon supposition of Gods decree , they maintayne that of necessitie such thinges as God hath decreed shall come to passe , and that after that manner as God hath decreed it to come to passe , that is , either necessarily as all the operations of naturall agents , or contingently and freely , as all the actions of reasonable creatures . But this opinion you dislike , and upon what reason ? Vndoubtedly it seemes they had need bee weighty ones , considering that this question hath beene abundantly canvassed , by the most learned and subtilest among Schoole-divines . And indeed it is one of the first points whereabout I have beene acquainted with Schoole divinity : Scotus proposeth this questiō , to witt ; Now God doth foreknowe future contingents ; for thus they in their wisedome thought fitt to propose it , to witt , of future contingents in speciall not as you doe , of future thinges in generall . And he proposeth two opinions hereabouts which he impugneth . The first , is the opinion of Bonaventura , who maintayned that God did foreknowe future contingents , by the Ideaes of them in the mind of God. The second is the opinion of Aquinas , who made the ground of Gods foreknowing of future contingents , to bee Their reall existence in eternitie . Both these Scotus impugneth with such excellent arguments to my judgement at that time , and withall so cleare , that as I remember this brought me first in love with Schoole divinity . The third opinion is his owne , which there he maintayneth , & that is this , which you invade , namely , That God knowes all future contingents by knowing his owne will and purpose to produce them . And as touching your objection that God foreknowes the sinnes of men as well as theyr good actions , which yet undoubtedly he did not decree to produce , his answeare is , that this also is foreknown by God in as much as he knowes the determination of his will to produce every sinfull act as touching the substance of it , and to permitt the obliquitie of it . The opinion of Calvin maintayning no other ground of Gods foreknowledge of future contingents but this , & that out of Valla is apt to bee exposed to scorne now adayes , not onely amongst Papists but amongst English Protestants also . But as for Scotus who is knowne to maintayne the same opinion , he is reputed to be of sufficiency to beare the brunt of any adversary that in point of Metaphysicall , and Schoole divinity shall encounter him . Yet consider a little farther . The Thomists and Dominicans who stand much upon the tearmes of defence for the credite and reputation of theyr great Master Aquinas , they are apt enough to meete with Scotus his arguments opposing his opinion in laying the ground of Gods foreknowledge upon the reall existence of all thinges in eternity . But marke how Didacus Alvarer a great Schoole-man carryeth himselfe in this . Aquinas sayth he did never deny Scotus his way of Gods foreknowing future contingents , to witt , by knowing the determination of his owne will. But besides this he devised another , and that was by the reall existence of all future things in eternity . Agayne , in maintaining the opinion of Aquinas concerning the actuall existence of all future thinges in eternity , he first presupposeth the determination of Gods will for the producing of them , and thereupon makes future contingents to have theyr reall existence , & not otherwise . So that for this opinion which you doe very magisterially censure , as an ill weed hath not onely poore Calvin for the patron of it , and Valla alleaged by him ; but Scotus also the Father of the Realls , yea and Didacus Alvarer a Thomist , a sect of Schoole-divines commonly opposite to the Scotists , yet herein professedly concurring with Scotus himselfe , and avouching allso Aquinas himselfe to bee of the same opinion . You had neede therefore looke well to your tackling in opposing such who I tell you never were reputed Babies , but tall fellowes . But yet I confesse they were but men and may have their matches . But leave your censures , and trust to your sword and dint of arguments , & doe not thinke that words or phrasos or figures ( much lesse imperious censures ) will carry it . And heere it would bee required , not onely to argue your owne Tenet , but to make answere to theyr Arguments . But you Eagle like and as if they were but flyes keepe your state , and will not fly at such inferiour gaine . Wherein your proselyte shall be little beholding to you , whē being possessed with your opinion , hee shall find himselfe left to himselfe to sinke or swimme without any helpe from you to answere theyr arguments , that have maintayned the contrary ; They had neede bee of Chrisippus temper , who was wont to pray his Master to give him principles and let him alone to maintayne them ; Yet it may bee I am deceaved and it was not Chrisippus but Carneades . Yet with one argument you are content to helpe your reader here . Belike it is some cleare demonstration , such as it is , this it is . Every wise decree presupposeth wisedome , and wisedome includeth knowledge , and what of this ? Nay if any man desires to fare better in the endoctrinating himselfe in this point , he must goe to the Cookes , you have no better entertainment for him . A very short dispatche ( in a controversie of great moment ) and a quicke ; Never was Schooleman so simple as to doubt , whether wisedome includeth knowledge or a wise decree presupposeth wisedome ; yet never any one of them was found to discerne any such inference as you imply herhence , as if herhence it did so evidently followe that Gods foreknowing of future thinges doth not depend upon the determination of his will. For you take no paines to cleere this inference . But let us examine this a little . When we say the foreknowledg of future contingents depends upon the determination of Gods will , the meaning is , therefore God foreknowes them because he purposeth to produce them , so farre as they are good , or to permitt them in case they are evill . Now you in opposition to this , tell us , that Gods knowledge goeth before his decree , and because you doe not specify what knowledge , we have reason to expound it of the knowledge spoken of , that is of the knowledge of future contingents . In like sort because you specifie not of what decree you speake , we have reason to understand it of the decree before spoken of , whereupon those divines , whome you impugne , doe ground the foreknowledge of things to come . So then your meaning must be this in opposition to the Tenet which you censure for an errour or weed in opinion . Whereas some thinke that Gods foreknowledge of things to come is grounded upon Gods decree , as if God ergo did foreknow them , because he purposeth to produce them . You are of a contrary opinion , namely , that Gods foreknowledge doth goe before his decree , that is , first God foreknowes thinges to come , and then secondly he purposeth to produce them . For if you meant it of another decree , then that which was spoken of , what an absurd thing is it for you not to specifie it , especially seing you propose this by way of contradiction to the former opinion ? which unlesse it proceedes of the same things is no contradiction . For if I say God doth first decree to produce things , and hereupon he knowes them ; and you shall as it were by way of opposition say ; No this is not so ; but God doth first foresee the actions of men , and thereupon decree to save or damne them , here is no contradiction at all , but an unlearned and foolishe shewe of opposition , without any substance of contradiction . Wherfore if you speake to the purpose in this , and that by way of opposition , your meaning must be this ; God doth not first decree them and afterwards foreknowe them , but rather he first foreknowes them and then decreeth them ; which is as much as to say , that God foreknowing that they will be , doth hereupon decree that they shall be . So that Gods decree of things future contingent proceedeth in this manner , Seing they will be , they shall be . But to consider your reason more closely , Every wise decree ( you say ) presupposeth wisedome . Now this being delivered in opposition to our opinion which maintayne that the foreknowledge of future contingents followeth Gods decree ; and you saying plainly that wisedome rather goeth before Gods decree then followeth after it , ( which indeed is a truth , for God worketh all things according to the counsaile of his will ) this discourse of yours ( I say ) doth imply that this foreknowledge of future contingents , which we make consequent to Gods decree is by us accoumpted the wisedome of God. For otherwise heere againe were no contradiction , though you make shew of contradicting us ; as whereas we say foreknowledge of future things is subsequent to Gods decree , you as it were contradicting us reply , Nay rather Gods wisedome goeth before his decree , otherwise it were no wise decree . So that herein you doe manifestly suppose that we by Gods foreknowledge of future things did understand the wisedome of God. It seemes you conceave it to be so , but as for us we take it to be so foule an absurdity that we desire , though you please your own lipps with such lettice , yet untill you have better ground for it you will not charge it upon us . For even for a man to foreknowe what he meaneth to doe is no part of wisedome . For the ve●yest foole that is may knowe and be privy to what he meaneth to doe . Every man is privy to his owne thoughts and purposes . No man knoweth the things of man but the Spirit of Man. 1. Cor. 2. 8. So then the spirit of man is well enough acquainted with the purposes of man. But the wisedome that directeth the will of God is that which the learned call Scientia simplicis intelligenti● , whereby God knowes what is most fitt to be done for the compassing of his proposed ends , which your selfe confesse to be the part of wisdome in the beginning of the former Section . Where also you made not the least mention of any such part of wisedome as to foreknowe what one meaneth to doe . Now Gods decree of producing future things in theyr season is a decree of the , meanes tending to the end which God h● intended , namely the setting forth of his glory . For God makes all things for himselfe . And this wisedome includeth knowledge , it is true the knowledge of all meanes whereby his glory may be set forth , and God makes choyce of what he thinkes fitt , and all this knowledge is not the knowledge of what shall be , but onely the knowledge of what may be , or is fi●t to be , which all the learned acknowledge to be scientia simplicis intelligentiae . and they make it distinct from scientia visionis which is the knowledge of what shall be . And these knowledges all acknowledge to be so farre different as that the one to witt scientia simplicis intelligentiae is precedent to Gods decree , the other to witt scientia visionis is subsequent which two knowledges in God , how judiciously and learnedly in the course of your magisteriall censure you are pleased to confound let the Reader judge . But to proceede , hereupon you betake your selfe ●o interrogatories . The first is , Shall we then graunt that Gods knowledge is antecedent , and his foreknowledge consequent to his decrees ? To this out of that which hath beene formerly delivered may be answered . There is a knowledge goes before Gods will , called scientia simplicis intelligentiae th● knowledge of what may be , or is fitt to be , there is another knowledge called scientia visionis , that is the knowledge of what shall be , and thi● followeth after the will of God ; and I know no tolerable divine that did deny it , untill the opinion of scientia media rose up ; which the Authors themselves confesse to be a new invent●on ; And here as if this opinion were both Law and Gospell unto you , you ●ise up in grave and supercilious manner to censure the contrary . Now as for the terme of foreknowledge ; I answere the knowledge of what may be , or is fitt to be , goes before the will of God , and so may be called the foreknowledge of God ; but the knowledge that things shall be , though it followeth Gods will , yet may it be called foreknowlege in respect of the event of the things themselves . For the things exist in time , but God did know , that they should be , from all eternitie , like as from all eternitie he did decree the futurition of them . Your second interrogatorie is this , Or shall we say God did inevitably decree the obliquitie of Iewishe blasphemy against his Sonne because he did most certainly foreknowe it ? You never shewed your teeth till now , by this I perceave what you aime at , which hitherto you have beene ashamed to professe in plaine termes , namely , that future contingents which come to passe in the World are not decreed . But what meane you to deny that , in this cunning manner , which you durst not deny openly . For the syllogisme you proposed to answere contained this , in plaine termes in the Minor thus , All things that come to passe are decreed to come to passe : which if you had but in plaine termes denyed , your solution had beene plaine and briefe , whereas you neglecting that course did fetche a great compasse insteed of answering to requite us with another argument whereby to inferre a proposition contradictory to our conclusion . Secondly though then you might have denyed it , yet now you cannot without contradicting your selfe . For you justified the truth of the premises in that syllogisme , in as much as all the exception you tooke against it was against the form● and not against the matter . For you told us , it was a fallacy , a very simple one . Now every Schollar knowes that where no other exception is taken against a syllogisme , but this , that it is a fallacy , this is as much as to justifie the truth of each proposition contained therein . Thirdly , I give another reason why you have prejudiced your selfe from denying this . For you have professed that Nothing can come to passe otherwise , then God hath decreed it to come to passe , Iewishe blasphemy against the Sonne of God came to passe contingently and freely , therfore God hath decreed , that that very Iewishe blasphemy against the Sonne of God should come to passe contingently and freely , &c. what followeth hereupon but that therefore God ordeyneth it to come to passe , for to come to passe contingently and freely , is no terminus diminuens of comming to passe . You have nothing at all that I knowe to helpe you at this dead lift , but to fly to the confused manner of expressing that former proposition of yours , whereupon I take advantage , if so be your heart serve you to take hold thereof , whereof I much doubt . For it is true indeed that that proposition was not proposed categorically thus , Nothing shall come to passe otherwise then God hath decreed , it shall come to passe ; whereupon I have taken advantage ag●inst you ; but disjunctively thus Nothing can come to passe otherwise then God hath decreed it shall or may come to passe . If you will helpe your selfe with this disjunctive you may ; but I will be bold to tell you , it is like to prove a shamefull helpe , and such as seemes to be thrust in onely to charme the dangerous issue of it ( whereof it seems you had a glimpse ) if it were left out . For consider , is it a sober speech to say that God hath decreed that things may come to passe ? The possibilitie of thinges is knowne to God before ever his decrees goe forth . He knowes what he is able to bring to passe before he resolves what shall come to passe : And therfore too too absurde it is , to make the possibilitie of any thing the object of Gods decree . Sticke rather to this , and say , that thoughe God did ordaine , the Iewishe blasphemy against his Sonne should come to passe contingently & freely , yet therhence it followes not that he did ordaine it should come to passe : Whereabouts when we knowe your mind è renatâ consilium capiemus , we will thinke of a convenient answere , in the meane time I will proceede . Therefore in the fourthe place why should it seeme so uncouthe that God should decree this very blasphemy , as to be cryed downe at the very hearing of it , especially by Christians who knowe and beleeve the oracles of God , and acknowledge that passage . Act. 4. 27. 28. amongst the rest to be dictated by the Spirit of God wherein the Apostles joyntly professe in theyr meditations unto God in this manner , Doubtlesse against thy holy Sonne Iesus whome thou hast anointed both Herod and Pontius Pilate , with the Gentiles and people of Israel gathered themselves together , to doe whatsoever thy hand and thy counsaile had determined before to be done . Iudas that betrayed him , the High-Priests that hired Iudas to betray him , the witnesse that testified against him , the people that cryed away with him , were of the people of Israell ; The souldiours that scourged him , crowned him with thornes , spate in his face , crucified him , pierced him with a speare & were of the Gentlis , yet all these together with Horod and Pontius Pilate , are avouched by the Holy Ghost to have gathered themselves together to do what God had determined to bee done ; and was there not both Iewish and Gentilish blasphemy against the Sonne of God to be found in all this ? and shall wee feare to professe that they did in all this what God had decreed to be done , when the Holy Ghost professeth that they did what God had determined to be done ? Could you be ignorant of this passage ? and dare you in so apparent termes draw your Reader to contradict it , as some blasphemous assertion , without taking any paines to interpret the place , and so free your selfe from manifest contradiction thereunto , as at first sight is obvious to every Reader , that will but compare this of yours with that of the Acts ? Had you ventured upon an interpretation , I would have taken paines to consider it . I have shaken in peeces the rotten interpretation of Bellarmine and Arminius , different each from other . I would have tryed what I could have performed upon yours also . And throughout the Scriptures we may perceive how jealous God is over the maintaining of his providence throughout , even in the most sinfull things that come to passe , and that in such phrases , which when they are used by us , they are cryed downe for blasph●my ; but in the meane t●me they consider not , that if they be the phrases of the Holy Ghost , ere th●y are aware they are found to charge the Holy Ghost with blasphemy . And the truth being rightly uttered , is farre enough off even from harshnesse also , as well as from errour , yea from harshnesse unto mens affections , though never so corrupt . As for example , what good soever there is found in such actions , wee acknowledge God to be the author of it , but not of the the malice or evill that cleaves to it ; yet that also we say God will have come to pass , but onely by his permission . For , Non aliquid sit nisi volente Deo , Not any thing comes to passe ( saith Austin ) but God willing it ; and he comprehends both good and evill , as appeares by that which followes , vel sinendo vt siat , as in case it be evill , vel ipse faciendo , as in case it be good . But of both these hee pronounceth that not any thing comes to passe but God willing it . The like may bee manifested to have beene acknowledged by Anselmus , Hugo de Sancto Victore , and Bradwardine , yea and our greatest adversaries . For Bellarmine even in the midst of his heat against us , professeth , that Bonum est esse malum , Deo permittente : It is good that there should bee evill by Gods permission : and if it be good , I pray you why is it not lawfull for GOD to will it , see●ng upon the same ground it was affirmed long agoe by St. Austin that God doth will it . But as for Arminius , never any man was knowne to be smitten with the spirit of giddinesse in opposing this truth more then he ; for sometimes he professeth , It was Gods will that Ahab should fill up the measure of his sinnes , and how I pray could that be , but by adding sinne unto sinne ? Againe , hee professeth that it was Gods will that the Iewes should proceed so farre as they did proceed in their ignominious handling of Christ ; and every man knowes that they proceeded to a very foule degree of blasphemy and impiety therein . Last of all , it is true that Aquinas and Durandus both oppose this , but herein Aquinas manifestly opposeth Austin , though he names him not . And againe , I desire no better triall of this truth then their oppositions . For if I doe not make it appeare that their arguments are meerly sophisticall , and manifestly unsound , let me be accompted a blasphemer in the maintaining of this Tenet . All which I have already performed , and taken in Valentianus his more copious and frothy exceptions also , but in another language . Lastly , yet were it tolerable if you did onely deny that sinnes of men were decreed by God ; but you will have nothing that comes to passe contingently and freely to be decreed by God ; contingency you say is decreed , but not the things that fall out contingently : whence it followeth that by your opinion , God did decree no mans faith , no mans repentance , no mans obedience , but onely did decree the contingency of this . This is the mysterious iniquity of your doctrine which you conceale , and make choice rather to give instance in sinne and blasphemy , and to represent the harshnesse of maintaining that to be decreed by God , onely that you may the better insinuate the approbation of your unlearned Tenets , into vulgar and popular affections . Yet you give me cause to guesse that you would have your reader beleeve more herein , then you beleeve your selfe . You would have your Reader beleeve that God did not decree the Iewish blasphemy against his Sonne , but your beleefe is onely that God did not decree the obliquity of it , and yet forthwith you doubt whether the obliquity may bee distinguished from the act . Againe , you would have your Reader beleeve that God did not decree the Iewish blasphemy against his Sonne , but your beleefe here expressed is onely this , that God did not inevitably decree the Iewish blasphemy , implying that God did decree it , but not mevitably . And not any of our Divines that I know ever said any more , then that God did decree it . You adde another absurd errour hereunto concerning Gods decrees ; that forsooth some of them are evitable , some inevitable . Now the meaning of our Divines in saying that God did decree any obliquity , is onely this ; God did decree that such an obliquity should come to passe by his permission , directly answering to the prof●ssing of Austin ; Non aliquid fit nisi Omnipotens fieri velit , vel sinendo ut siat , vel ipse faciendo . It is true , Arminius disputes , and that acutely as hee thinkes , that in some actions the obliquity cannot bee distinguished from the actions themselves . I have dealt with him in this point ; I am ready to deale with you also . But it is enough for you to shew your affection to Armenius his Tenets ; as for your sufficiency to maintaine them , that you doe dispense very sparingly , as if you affected state in this . Further you tell us , to admit your former cōclusion , that the aeternall foreknows all things because he decreeth them , or that they are absolutely necessary in respect of his decree , ( the disjunctive here should be a copulative , for that which followeth is not verified of either of them disjunctively , but copulatively of them both , ) were to imprison his infinite wisedome in his selfe-fettered power , to restraine the Aeternall Majestie from using such libertie in his everlasting decrees as some earthly Monarches usurpe in causes temporall or civill . For the Pope never tyes his hand by any grant , which is a fault in him . But in that Holy One the reservation of such libertie is a point of high perfection . A little before you told us very gravely , that weedes grow apace , and the former errour which you minced , as loath to declare your mind thereon plainly , touching Gods decreeing all things , was soone delivered of a second , to wit , the ground of Gods foreknowing things to come to be the determination of his will. You rather thinke , that God foreknowes things to come , before , and without the determination of his will. Whether this opinion of yours bee a tare or good corne , let the Reader judge . And of what nature not a second is , but seconds are , whereof it seemes you are soone delivered , which now we come to examine . To say that God foreknowes all things , because he decreeth them , is ( you say ) to imprison his infinite wisedome in his power . Why it is nothing so : for Gods decree is Gods will , not his power : yet how is Gods wisedome imprisoned in his will , more then his power ? For as God knoweth more things possible to be done , and fit to be done then he doeth , so hee can doe more then he doeth , and therefore his wisedome is no more imprisoned thereby then his power . But besides this , you take your aime quite amisse . For the foreknowledge of what things God will bring to passe , is no part of wisedome . For , for a man to be privie to his owne purposes , is no part of wisedome , for it is incident even to silly creatures . Againe , to know what I meane to doe , what a senselesse thing it is to say that this is to imprison my knowledge ? and as like senselesse a thing it is to say that Gods knowledge or wisedome is imprisoned , by being privie to his owne purposes ? Againe , how is Gods power fettered by his will ? Seeing the power of every creature is to be ordered by his will without fettering of it ? you signifie that his liberty is hereby restrained ; wherein ? in his everlasting decrees . A most senselesse speech . Is it possible that by making an everlasting decree , Gods libertie of making an everlasting decree shall be restrained ? Perhaps you may say , by making it he cannot alter it . I answer , if he should alter it after he hath made it , this decree by way of alteration should not be everlasting : but you suppose the contrary , namely , that Gods decrees are everlasting . Or if God should for a while suspend his decrees , and not make them with the first , how is it possible they could be everlasting ? This savoureth strongly of an affection to maintayne that Gods decrees may be not everlasting with Vorstius , though you are ashamed to professe it , and therfore hand over head you thrust in the denomination of everlasting upon the decrees though quite contrary to your intention . For you would have God still ind●fferent to decree this or that , as the Pope is who by no graunt bindes his hands . And why so ? is it , that upon emergent occasions , God might decree a newe as he thinkes fitt ? why but consider , all these emergent occasions were from everlasting knowne to God. So that if God at th●s time were indifferent to decree , he would decree no otherwise then he hath from everlasting . For from everlasting he knewe all that now he doth , and at this present his will is no otherwise then from everlasting it was . For with him is no variablenesse nor shaddow of change . The wildernes of your inventions , I well perceave , is not at an end . I wonder whither the wantonnes of our witts would bring us in the end . Neither are Gods judgements yet at an end in giving men over to illusions to beleive lyes , and that for not embracing his truth with love . And who can looke for better from them who shamefully oppose the g●ace of God. Is it marva●le if God infatuate them ? . As for the being of things absolutely necessary by reason of Gods decree , this is your language , not ours , in the last period of your former Section . We say , looke what God hath decreed , that of necessitie must come to passe , but how , not alwayes necessarily , but sometimes contingently . Only the workes of nature doe by the decree of God come to passe necessarily ; but as for the actions of men they come to passe by the decree of God contingently and freely . But whether workes of nature , or actions of men , they of necessitie must come to passe , if God hath decreed them , and that after such a manner as God hath decreed them to come to passe , that is , necessary things necessarily , contingent things contingen●ly . 6. As a man or Angell having free power to doe this or that , by producing any thing subject to the freedome of his will , doth therewithall produce contingency without decreeing it , ( for in as much as he workes freely the worke must needes be freely wrought , that is contingently , ) In like so●t God being free to produce any worke without him , upon the producing of such a worke doth produce contingency without decreeing it . For the work cannot be wrought by God but freely , and consequently it must needs come to passe contingently . To produce this or that , is the object of Gods decree , because he can choose whether he will produce this or tha● ; but to worke contingently is no object of Gods decree ●for it is not in Gods power to choose whether he will worke contingently or necessarily . If he doth worke at all ad extra he must needs worke freely that is contingently . For as it is of the perfection of the divine nature to bee necessarily , so it is the perfection of divine nature to worke not necessarily in the producing of ought without him , but freely & contingently . But the divine nature differeth from the nature Angelicall and humane , that he not only worketh freely , but also is able to create creatures herein like himselfe , that can worke freely as namely Angells and men ; like as he can and hath produced other creatures that worke in all things necessarily . Agayne , considering that necessitie and contingency are but modi rerum certaine manners of bringing things to passe , & therfore cannot exist without the things themselves wh●ch are sayd to exist and to be brought to passe either necessarily or contingently . Therefore it cannot be sayd that God doth produce the necessitie or contingency of this or that particular , unlesse he produceth the particular it selfe ; neither can he be sayd to decree the contingency or necessity of this or that particular , except he decree the thing it selfe . So that for God to decree the necessitie or contingency of this or that particular , is nothing else then to decree that this particular shall necessarily come to passe , or such a particular shall contingently come to passe . Neyther is it reasonable to affirme , that God doth decree necessitie or contingency in generall , but not the necessitie of this particular , or the contingency of this particular . For like as generalls cannot exist but in particulars , so neither can generalls be otherwise produced then by producing particulars . So it is impossible that God should decree the producing of generalls otherwise then by producing of particulars . Now there is a contingency taken in another sense , which doth not accompany the existence of any thing but only the essence of it , and denominates it before it doth exist , as when we say raine to morrow is contingent , it is as much as to say it is possible to raine , it is possible not to raine . So touching the actions of men , of any action we may say it is contingent , for as much as it is in the power of man to doe it or no. Now this kind of contingency is not alwayes the object of Gods decree . For in this sense the continuation of the World is a contingent thing ; for it may continue or no. So before the World was made , it was possible to be and not to be , and so the making of it contingent , but not by the decree of God. For nothing is such by the decree of God but it might be altered , for Gods decree is a free act . But it was impossible that the World should not be of a contingent nature , like as it is impossible that God should not have power to make the World , or not to make it according to his will. Nay the very workes of men and Angells in this kind of contingency are not the object of Gods decree ; for in as much as they are sayd to be possible to be or not to be , this is not from the decree of God but rather from the nature of God , as all necessary truthes are derived therefrom . Neither is it in the power of God to make that the works of men and Angells should not be possible to be or not to be . But if the possibilitie were the object of Gods decree , it might be otherwise . For Gods decree passeth forely upon every thing where upon it passeth , so that if he decree them to be possible , he might have decreed them not to be possible . Yet you seeme to speake of contingents in no other sense then this , as when you say , God hath decreed that some effects shall be contingent , although I confesse it is so obscurely delivered that a man can hardly discerne your meaning . But for farther discourse hereof you put us over to the article of creation . So likewise for the contingency of humane actions as decreed by God ; your confirmation thereof we must expect , when you come to treat of mans fall . This , thus by fetching compasse expressed by you , I doubt will prove no more then this , that God decreed to make man a free agent ; yet you deliver it as if the demonstration hereof did require , and promise some exquisite perfourmance . And I am verily perswaded you have a reach at such a kind of freedome , as to make it good , will surpasse the perfourmance of any Schoole divine that ever was , from the dayes of Anselmus to the dayes wherein we live . But of the nature of your perfourmances we have had reasonable experience . You may remember what he sayd while he was shearing his hogges , Here is a great deale of cry and a little wooll . In the next place you dictate your parallells wherein it seemes you take great pleasure . That Gods wisedome is infinite we nothing doubt ; but to make it consist in knowing what he is able to doe , we take to be a very hungry description of it . For is either man or Angell any thing the wiser for knowing what he is able to doe ? Gods immensitie consists in filling all places which are but finite , neyth●r is it possible they should be infinite , yet beyond things that are , this immensitie is not extended . And you have already denyed precisely that God is in vacuo . But as for Gods eternity that doth not only coexist with all time , but had existen●e before it actually and that without all beginning . In a word Gods immensitie is not in respect of any quantitas molis , quantitie of extension , but only in respect of quantitas virtutis . And what is this different from his infinite power . And indeed God is not in place after the manner of being contained in any thing , but only after the way of containing and supporting all things . And looke by what quantitie he made all things , by the same quantity he supports all things , and that is the quantitie of his power . A very weake amplification it is in my judgement of Gods incircumscriptible presence , ( which yet is nothing els but his immensitie ) to say it is not circumscribed by the coexistence of his creatures . For coexistence is of no apt nature to circumscribe . For the thing circumscribed coexists with that which circumscribes it , as well as that which circumscribes it , coexists with that which is circumscribed by it . As for your Mathem●ticall conceyts of center and circumscrence , I have already discovered in their places the vanity of them . To say that eternity is more then commensurable to time , is to graunt that it is commensurable thereunto , which is very absurde . And how is it possible , that should be commensurable to a thing mensurable , which indeed is immensurable as being without beginning and without end . You say it is in all durations ; not as contained in them ( I hope ) if as containing them , this also is untrue . For like as it is not Gods eternity whereby he made the World but by his power , so it is not by his eternity that he maintayneth the duration of it but by his power . What noone tide is we know and acknowledge to be some thing , but as for fluent instants we knowe none . For fluent is as much as succedent ▪ and succession is not but in respect of parts , and an instant hath no parts . Yet if we give way to such imaginations , like as sluxus puncti in Longitudinem is not contayned in the line , but is the line ; so sluxus instantis is not contayned in a set time , but is the very set time it selfe . Nor is it a part of it as noone-tide is of the day ; And a most absurd thing it is to make the duration of the creature in respect of Gods eternitie , to resen●ble the proportion that is betweene the part of time and the whole time , you may say as well the World is contained in Gods immensitie , like as halfe the yard is contayned in the whole yard . Your last position is more sober in all the parts of it then the rest ; the proportion of the least beame of light , to the light of the World may be expressed ; the proportion of things that are , to the things that God is able to produce cannot , the first is finite , this is infinite . Yet by your leave , there is no greater disproportion betweene Gods wisedome manifested and manifestable , then betweene his power manifested and manifestable . In a word , God hath so farre manifested his power and wisedome , that wee plainly discerne both of them to bee infinite ; and doe you thinke God can so manifest either of them , or both of them , that we may discerne them to be more then infinite ? And if his wisedome manifestable doth but so farre exceed his wisedome manifested , as his power man●festable doth exceed that which is already manifested , &c. what meant you to say that Least of all may his infinite wisedome bee comprehended within those effects produced . For if there bee but a pa●ity of proportion , then no disproportion . You proceed to amplifie the wisedome of God above all that can bee gathered by this Vniverse , after your manner . But I pray consider , was it possible for God to take a more wise and convenient course for the salvation of the world then he hath done ? I am sure Austin flatly denyes it , Aug. de Trinit . lib. 13. cap. 10. Ostendamus non alium modum possibilem Deo desuisse cujus potestati cuncta aequaliter subjacent , sed sanandae nostrae miseriae convenientiorem modum alium non suisse , nec esse oportuisse . I am apt enough to conceive , that God could have made and governed the world after another manner then hee hath done , and that after as wise a manner as hee hath done , but I dare not say that hee could doe it after a wiser manner then he hath done . Many other particulars might bee instanced in , that might stagger the course of your amplifications , which yet sometimes are wondrous vulgar , as when you say , God knowes what might have beene and what may be , as perfectly as he knowes the things that are . Which is as much as to say , God knoweth as well what he can do , as what he doth . Now is this strange in a silly man to know what hee doth , or what he can doe ? And it were a vaine exception to say that God knowes as well things done by others as by himselfe ; seeing not onely their power of doing is from God , but the very doing it selfe is by you acknowledged to be by the concourse of God. As for the manner of Gods concourse , if you conceit it to be upon supposition of Gods foresight of mans endeavour first , you doe not well to propose your errours or any other Iesuiticall paradoxes for principles and grounds to build upon . 7. The incomprehensible wisedome of God doth appeare more you say , in the harmony or mixture of necessity and contingency . And this you say is most conspicuous in moderating the free thoughts of men or Angels , and ordering them to the certaine accomplishment of his glory . In the fou●th Section you told us that the parts of wisedome were two ; the one in intending the right end , the other in ordering right meanes . So then the prescription of right meanes is a part of wisedome , but why it should affect the mixture of necessity with contingency in accomplishing the end intended I see no reason . Nay rather I finde that wisedome alwaies affecteth the most certaine meanes that can bee had for the compassing of the end intended . As for example , all manuall Arts doe expresse their wisedome by meanes used by them which are altogether of necessary operation . In the art of physicke also the meanes used by physitians as all sorts of medicines doe all worke by necessity of nature . In the Art of Oratory , the end is wholly conjecturall , and the meanes they use being arguments of persuasion , there no necessity at all hath place . No where doe I finde that any wisedome affecteth the mixture of necessitie with contingency , as you speake . Come we to the consideration of the wisedome of God. How is Gods wisdome seene in the contexture of a mans body , and every part thereof ? Who knoweth the breeding of young bones ? saith Solomon . I am fearfully and wonderfully made , saith David . Galen in consideration of the body of man anatomized , was driven to acknowledge the Divine providence . Now what mixture of necessity with contingency did God affect in this ? The fashioning of the body in the wombe being meerly an operation of nature , not of any free agent . Yet even this necessary operation of nature is contingent I confesse unto God ; for as much as he could either suspend the course of nature , or after it , or set an end unto it . So on the contrary the most free actions of men doe of necessity come to passe in their kinde and after their manner , as well as workes of nature in their kinde and after their manner . For to abstaine from the breaking of Christs bones was a free action of the Souldiers ; so was Iosiahs action in burning the Priests bones upon the Altar ; so was Cyrus his action in restoring the Iewes unto their country ; so was the crucifying of Christ Iesus , and other foule actions committed against him by Iewes and Gentiles , yet were all these decreed and determined by God , as the Scriptures plainly testifie ; and therefore as your selfe acknowledge , of necessity they come to passe . Yet how God doth moderate the thoughts of men and Angels , you are not over hasty to communicate unto us . Solomon speakes plainly when he saith , The hearts of the Kings are in the hands of God , and he turneth them , &c. and both the preparations of the heart , and answer of the tongue are from the Lord : and that many seeke the face of the Ruler , but every mans judgement commeth of the Lord. But in what sense you say God moderates mens thoughts , and ordaines them for the accomplishment of his glory , you doe not love to discover : and I doubt all this will desinere in piscem in the end , and come to nothing . But although the meanes which man may use may be successively infinite , yet the ends ( you say ) which God doth forecast in their creation shall by any course which they take be inevitablely brought to passe ; what these ends are which God did forecast in their creation , you come very soberly to expresse , or rather leave to the Reader to collect out of these wordes , the award of every thought is determined by Gods eternall decree , that is to bring you to playne termes either Salvation or Damnation . These then are the wayes wherby they shall accomplish Gods glory in the end , what course soever they take ; And herein consists the infinite wisedome of God. Now let us examine the sobriety of all this . First you told us of courses infinite , by which notwithstanding all they re varieties and inconstancies , Gods ends should be accomplished . Now all these courses in reference unto the issue of damnation or salvation whereby Gods glory shall be ●llostrated , ( wherof you speake as of the end that shall be accomplished . ) I say al these courses in reference hereunto are but two : good , and bad answerablely to Hercules his bivium , and Pythagoras his Y ; according to that of Esay . Say yee surely it shall be well with the just , for they shall eate the fruite of they re workes ; woe be to the wicked , it shall be evill with him , for the reward of his handes shall be given him . Esa. 3. 10. 11. Secondly , if this be all the fruite of Gods wisdome , wherin doth this exceede the wisedome of every Magistrate ; who ordeynes rewards for the good and punishment , for the wicked ? Agayne what need is there of moderatinge mens thoughts unto this end ; whereas though he never moderates any mans thoughts , yet his wisedome shall appeare never a white the lesse in setting forth his glory in punishing the one and rewarding the other . Consider yet farther what I pray you , was the end of Iudas , which God did forecast in his creation ? No doubt the setting forth of his owne glory , but I desire to know whether he did intend to set it forth in Iudas his salvation , or damnation . So likewise I desire to know what end God did forecast of Paul the Apostle in his creation ? his glory I doubt not , but whether in his salvation or damnation . It seemes by the genius of your Tenet , that God did neither intend the salvation of the one , nor the damnation of the other in their creation ; but indifferently intended each of them should be saved or damned accordingly as they departed this life , either in impenitency or in repentance . Now if God did not intend the salvation of Paul , nor the condemnation of Iudas at the time of their creation . I pray when did he begin to intend it ? Say what you will , it followeth that these intentions of God were not eternall , and consequently neither the decrees of God are eternall ; yet commonly you professe of Gods decrees that they are eternall and everlasting . Yet here I confesse you may play fast and loose , and say they are eternall so farre forth as they are without end , but they are not eternall so farre forth as to bee without beginning . But what meane you so directly to contradict the word of God , as you doe if this be your opinion ? For the Apostle professeth that mans election was made before the foundation of the world : yea and touching the wicked , King Solomon professeth , that God made him against the day of evill . As for the similitude , you use to represent unto us the wisdome of God by comparing of him unto a bird catcher , though you father it upon Austine , yet in this case it is nothing worth . For though it be more then humane after many birds formerly caught to catch them all againe ; yet for God it is nothing , who is everywhere , and in whom every thing hath that being , that life , that motion which they enjoy . The hayres of our head we know are numbred ; and therefore nothing strange that our thoughts should bee , considering that our thoughts shall come into judgement , but our haires shall not . And if wee shall give an account of every idle word , as our Saviour hath professed unto us , why not as well of every idle thought ? Hee shall make the counsels of the heart manifest , 1 Cor. 4. 5. but that the award of every thought is defined by God , I cannot tell how to beleeve : my reason is , because evill thoughts are not fit to be rewarded ; and as for the evill thoughts of Gods children , shall not they bee pardoned as well as their evill words and outward actions are , to wit , upon their repentance ? For if wee acknowledge our sinnes , God is faithfull and just to forgive us our sinnes , 1 Ioh. 1. 9. And Peter signified as much to Simon Magus conceiving evill thoughts also , when he said unto him , Repent of this thy wickednesse , and pray unto God , that if it bee possible the thought of thine heart might be forgiven thee , Act. 8. 22. 8. Free it was for you to have done something the last yeare , which you did not , and every minute thereof , in case every minute thereof you were waking . For that a man hath free will in his sleepe I never heard . But how thereby the whole frame of your cogitations or actions might have beene altered , is a mystery unto mee . Yet I doubt not but the whole frame of your cogitations and actions this yeare might have beene altered . For actions free and contingent could not justly bee accounted free and contingent , were they not accompanied with a possibility of being otherwise . And God you acknowledge to be the cause of this alteration , and of every thought and deed thus altered . So then if there had beene another course of your thoughts and actions , God had beene the cause of it , and of every thought and deed . What thinke you of that course which hath beene of your thoughts and actions ; is God the true and princ●pall cause of this also , and of every thought and deed of yours this yeare ? I see no reason to the conttary , but it stands you upon to justifie this also , as well as the former ; and as of your selfe , so as concerning the actions of all o●her both men and Angels : and if for one yeare , why not for every yeare from the beginning unto this day ? And so I see no colour of reason why you should not as freely acknowledge that all things are decreed by God ; for if God hath decreed all the thoughts and actions of men , it will bee no hard matter to grant that God hath decreed all things that in their times and seasons doe successively come to passe . And if God be the true and principall cause of them , did hee not decree that he would be the true and principall cause of them ? that is , that he would in due time indeed and principally produce them , not withstanding all the evill that doth accompany them ? For I doe not thinke that you take upon you so much perfection as to avouch that amongst all your thoughts and actions for a yeare together , there was no evill thought , no evill action among them . For if you stand upon it that God cannot be the true and principall cause of any evill thought or action , we must not yeeld unto you that God was the true and principall cause of all the thoughts and actions that were conceived in you , or derived from you that yeare or yeares wherein you were hatching this booke of yours , which I take to be a fardell of erroneous conceits both in Philosophy and Divinity . Neither if you did maintaine that God is the true and principall cause of every free action , would wee object that then you make Gods will to depend on ours ; for there is no colour for any such objection ; there is colour for the contrary , as namely , if he be the principall cause , then his will doth not depend on mine , but rather mine on his : and consequently our liberty seemes to be infringed by making God the principall cause of all our actions . Yet you take no notice of this objection , ( much lesse take paynes to answere it ) but goe on desperately ( in shewe and that against your owne tenet ) to maintayne , that our will is necessarily subject unto his . But whether you meane in producing thoughts & actions , ( which alone is to the purpose ) or in some other sense and respect you betray not . Yet by the way what meane you to say that our will is contingently free ; seeing this is as much as to say , it is possible that the will of man should not be free . But you give a reason and it is worthy our consideration if perhaps therby , we may perceyve to what issue of tolerable sense your present discourse may be brought . And the reason is this : For unto every cogitation possible to man or Angell he hath everlastingly decreed a proportionate end : to every antecedent possible , a correspondent consequent , which needes no other cause or meanes to produce it but only the reducing of possibility ( granted by his decree ) into act . For what way soever ( of many equally possible ) mans will doth encline , Gods decree is a like necessary cause of all the good or evill that befalls him for it . I looked for an elucidation of a former assertion or two of yours , namely , that God is the true and principall cause of every action , and deede that hath passed from you this yeere , like as he had beene the cause ( as you say ) of every thought and action that might have passed from you , if the frame of your thoughts and actions had beene altered . The other assertion was that our will is necessarily subject unto Gods will , which also is delivered in reference to the former assertion . I say I looked for an elucidation of these by this following sentence wherin you pretend to give a reason of the former . But this performes nothing lesse . If you had done something the last yeere which you did not as you might , then the whole frame of your thoughts and actions this yeare had beene altered , and God had beene the cause of this alteration and of every thought and action therin . And the reason is this , For unto every cogitation possible God hath decreed , a determinate end . But I pray you consider , are the thoughts and actions of men this yeare the proportioned end of somethinge that you did the last yeare ? Or are they correspondent consequents to our antecedent actions the last yeare ? Many man the last yeare was an opposite unto goodnes , he is reformed this yeare and become a proselyte . Is grace the proportionate end of the state of sinne ? The last yeare many a man was a formall professour ; this yeare it may be he is turned Papist , or Turke , is this a correspondent consequent to that antecedent ? Yet many continue formall professours still , wi●hout any such alteration ; some have changed theyr formalitie into realitie . It may be some man the last yeare hath satisfied anothers silthy lust , and this yeare is advanced by it . Call you this a correspondent consequent destined by God ? Some have prospered by impoysoning of others and proceeded in their sinfull courses so much the more , without controll . In a word by the last Clause it appeares that by proportionate end , & correspondent consequents , you meane only the good and evill , that doe befall men according to their former workes , according to that God will rewarde every man according to his workes . But by your leave this hath no proportion to prove that God is the Authour of every thought and action of man this yeare , which you made to be consequent to some thing done the last yeare ; and God to be the true and principall cause of every one of those thoughts , and actions . For what ? Are mens thoughts and actions this yeare , the rewardes and punishments of the same mens actions the other yeare ? What a ridiculous conceyte in this ? Well ; still we holde you engaged to maintayne , that , which you have plainely avouched , namely that God is the true and principall cause of every action , and thought of man for a yeare together , yea and of every thought and action of yours for the yeare past ; which you have delivered without any explication . I have manifested the incongruity of your whole discourse , in generall . In particular consider further : you say that mans will is necessarily subject unto God ; this we understood in respect of operation in proportion to what you delivered in the sentence before going ; but you understand it in respecte of rewardes or punishments succeeding , proportionably unto former actions whether good , or bad . But by your leave it is not mans will , but his person rather that herin is necessarily subject unto God. For no wise man useth to say that mans will is rewarded or punished , but his person rather . Agayne , suppose God decreeth not the actions of men , but the rewards of them , yet you have not explicated how in this case Gods will depends not upon the will of man , the true explication whereof that I know is only this ; that the execution of his will may depend upon mans will to witt in rewarding , or punishing , but not the will of God himselfe : Yet if good or evill actions of men be foreseene by God before he hath decreed either to reward or punish ; neither have you offered to cleare Gods will in this case from dependance upon the will of man , neither are you able to performe it . Agayne it is false to say that God hath decreed a proportionate end to every cogitation possible . For many cogitations are possible which shall never be ; And it is absurde to say God hath decreed an end to that which shall never bee . Agayne by this proportionate end and correspondent consequent , you understand rewardes , or punishments ; But it is false to say that God hath ordayned to every cogitation a reward or punishment . For to the evill thoughts and words , and deeds of Gods children he hath ordayned neither reward nor punishment to befall them , but his purpose is to pardon them . Agayne punishments for the sinnes of men are many times inflicted by the sinnes of men ; So Sennacherib that blasphemer of the God of Israel , was slayne by the sword of his owne children ; Davids adultery was punished by the fil●hy actions of his owne Sonne Absolon deflouring his fathers Concubines . If these were proportionate ends to former sinnes , and correspondent consequents , and everlastingly decreed by God , what hindereth but that in your opinion , actions notoriously sinnefull may be sayd to be decreed by God ? You say the producing of these consequents and proportionate ends , needsno other cause or meanes but only the reducing of possibilitie ( granted by his decree ) into acte : Which is plaine gibrish ; you instance in nothing for illustration sake , not as if your discourse were so plaine that it needed it not , but rather it is so unsound , that you might well feare it : And darkenesse is fittest for them that hate the light : I will give instance for you ; Absalons deflouring his fathers Concubines was a disproportionate end , and correspondent consequent to Davids defiling his neighbours wife ; for God punished David hereby ; and Arminius acknowledgeth that this fact of Absolon Inserviit castigand● Davidi : Now this fact of Absolon by your doctrine in this place , needed no other cause or meanes to produce it , but onely the reducing of possibilitie ( granted by Gods decree ) into act . Now what possibility doe you meane ? the possibility of Davids defiling Bethsheba ? It is manifestly untrue : first in generall , that to produce a reward , and punishment , no cause is required but the producing of the fact , which is to bee rewarded or punished , Consequents naturall follow I confesse upon antecedents naturall , but it is not so with consequents morall , such as are rewards and punishments . And in particular the case is cleare , that something else was required to Absolons defiling Davids Concubines , then Davids defil●ng of Bethsheba . For both the counsell of Achitophel , and Absolons corruption in yeelding thereto , and the p●nishing hand of God herein , were found in this ; and none of all these was found in Davids sinne . Or doe you meane this of the possibility of Absolons sinning as he did ? so that to the punishing of David no other thing was required but Absolons reducing his power of defiling his father Concubines into act . Now this I confesse is a truth , but such a truth as might make any wise man ashamed to accommodate himselfe to the grave profession of it , though he did not affect any singularity of conceit therein ▪ For t is as much as to say , that to defile Davids Concubines no other thing was required then to defile them ; for this is to reduce possibility granted ( as you say ) by Gods decree into act , and that is enough . But by your leave , it is not enough to salve your credit , to say that a possibility hereof was granted by Gods decree . For you have plainly professed that God hath decreed not a possibility of a proportionate end , or correspondent consequent to every cogitation , but a proportionate end , and correspondent consequent . And therefore if the defiling of Davids concubines by Absolon , was a proportionate end , or correspondent consequent to Davids former cogitations and actions , then by your doctrine this deiling of Davids concubines by Absolon his sonne , was everlastingly decreed by God , and not the possibility of it . And how absurd a thing it is to say , that God decreed the possibility of any thing , whereas all contingent things are possible in their owne nature without the decree of God , as the whole world was possible , and that not by the decree of God ? But it seemes you have reference to the possibility , not of the punishment , but of the time , for which correspondent punishment is decreed , as appeares by that which followes : as when you say , Did we that which we doe not , but might doe , many things would immediately follow , which now doe not : which though it be granted you , yet herehence it would not follow , that No other cause should be required to the producing of them , then our producing of the antecedent . But by this you justifie that upon Davids adultery , Absolon his defiling Davids concubines ; and upon Sennacheribs blasphemy against the God of Israel ; Ad●amelech and Sharezar his sonnes slaying him with the sword in the Temple of Nisroch his god , did inevitably follow . For these things did befall them , and those things which doe befall you and us doe come to passe , as you professe in the next place , though not as absolutely decreed by God , and in the first place , yet because he decreed them as the inevitable consequents of some things which hee knew he would doe . By all which it cannot be avoided but that Absolon defiling his fathes concubines in speciall , and all the sinnes of man whereby God doth punish former sinnes in generall , are by this your opinion decreed by God as inevitable consequents of some things which God kn●w would be done . Now let us examine this a little further . You speake indifferently of good and evill that doth befall men ; And these indifferently you prosesse to be ordayned by God upon the foresight of some thing in man ; So then like as the damnation of any man is ordayned by God not absolutely , and in the first place but upon the foresight of some evill thing in the person damned ; so the salvation of any man is not decreed absolutely by God , and in the first place , but upon the fore sight of some good in the person , saved or to be saved , which good must be eyther faith or good workes or both ; or which is worst of all some thing which is lesse evill ( as suppose naturall humilitie ) in the state of nature . Yet you will not seeme to be an abetter of their opinion , that maintayne election to be upon the foresight of faith or workes . Yet let me have one bout with you more in the point of reprobation also . God foreseeing some evill in man ( say you ) doth purpose to condemne him : Now because like as no evill can exist without Gods permission ; so God could not fo●see evill but upon presupposall of his purpose to permit it , it followeth that the decree to permit sinne , is before the decree of God to damne for sinne , therefore permission of sinne is in Gods intention before damnation , and consequently it must be after it , in execution , as much as to say ; God doth first damne men for sinne , and afterwards permit them to sinne . Hereupon you will refl●ct upon us with an interrogatorie saying ; Will you maintayne that God did first decree to damne men for sinne , and secondly to permit them to sinne ? I answere ; If I did maintayne this , I should looke to be confuted by reason , and not to be cried downe without reason , or contrarie to all reason . Nay I had rather maintayne an harsh opinion according unto reason , then a plausible opinion in contradiction unto manifest reason . Secondly , I answere by negation ; For I doe not mayntayne either of these to be subordinate unto other in Gods intention , but rather coordinate ; because neither of these thinges decreed is the end of the other , but both joyntly make up an integrall meanes tending to the manifestation of Gods glorie in the way of justice , according to that of Aquinas , who professeth that reprobation includeth the will of God of permitting sinne , and of inferring damnation for sinne . Now let us proceed to that which followes . It is absurde to say we have a possibilitie to doe what we doe not ; but rather you should say we have an abilitie to doe what we doe not . For possibilitie is of a passive signification , not active : And abilitie to obey God , I confesse we had in Adam , and in Adam we have lost it . That which you call the absolute necessitie of Gods decres , is not in respect of Gods act in 〈◊〉 . For his decrees are most free , but in respect of the event ensuing upon supposition of Gods decree . So then thinges freely decreed upon this supposition must necessarily come to passe . Both that which should and that which doth befall us floweth alike ( you say ) from the absolute necessitie of Gods decree . Now because your present discourse is not of Gods power , but of his wisedome that you might not seeme beside the text , you tell us in the close , that herein is seene Gods incomprehensible wisedome , that nothing falls out without the circumference of it ; whereas that all things fall out as God hath decreed , it is rather the fruit of his power then his wisedome . And if you referre it to Gods knowledge , yet it is no parte of God , wisdome . For what wisedome is it to know what he hath decreed , or what he meaneth to bring to passe , whereas any man though simple may know what himselfe meaneth to doe ? But to know what is fitt to be done for the setting forth of his owne glorie , and to directe all things most conventently hereunto , herin consists the wisedome of God. You content not your selfe with ascribing , a Circumference unto Gods wisedome , within which all things fall out , but you call it actuall , also as if there were two sortes of circumferences , the one potentiall , the other actuall . 9. It seemes you doe not please your selfe so well in this Argument of Gods infinite wisedome , as in the former ; neither is it your happines to light upon such quaint straines of invention , and expression here , as in the poinct of Gods immensitie , and eternitie : It may be the matter will not afforde it ; For if it did , why should not you that seeke after it , be acquainted With it as soone as another ? Therefore , I guesse , it is that you break forth into such a profession : the Christian writers are more able and apt both to conceive right , and to speake more consequently to what they rightly conceive concerning other branches of divine absolute infinitenesse , then concerning his infinite knowledge . And because you are bold by a confident supposition to put this out of question , ( whereas yet I know no reason , save that you finde no place in this argument for such Chimaericall fictions as you vented in other points , especially in the point of Gods immensitie and eternitie ) you take upon you to give certaine reasons hereof . Now because to my understanding Gods immensitie and ●ternity are farre more obscure to treat of then Gods wisedome , I am very willing to weigh well the weight of these your reasons . They are in number two . The first is this : All creatures are participant of Gods other attributes besides his wisedome and knowledge ; but of his knowledge and wisedome men and Angels are of all his creatures the onely participants : and those rules are alwaies the most cleare and certaine , and most easily gathered , which are gathered from an uniform idenditie of particulars in variety of subjects : Those universall rules are hardly gathered , or are lesse certaine , which can be experienced onely in some one or sewer subjects . In this argument there is little or nothing sound . For ( as touching the maine ) though creatures inferiour unto man doe not worke by wisedome and knowledge of their owne , yet the wisedome of God appeares no lesse in their workes then in the workes of man , even to the admiration of man himselfe . What art , what industry is found in the little Bee in the gathering of his waxe , in the fashioning of his combes , in the gathering of honey of divers sorts , every one following and plying his proper and peculiar flowre , and afterwards tempering it , the liquid stuffe brought in their bottles , with the grosser stuffe brought upon their thighes , and bringing it to that perfection which wee see and use both for dainty food , and wholesome physicke : then their government under one King as the Ancients conceived , but indeed under one Queen rather , as later writers even of these dayes have elegantly observed , and the exquisite manner of a common wealth among them . Is not the wisedome of God observable in this ? And as it was said of such as suddenly became Prophets , But who is their father ? so may we aske concerning these , Who is their father , or who their Schoolemaster that instructed them , and bred them up in this occupation ? I say the wisedome of God doth appeare more in these then in the actions of men . For wee know by what meanes men usually attaine to wisedome , as namely , by instruction and by observation , but no such thing to be found in Bees ; therefore this wonderfull worke being a worke of nature , must necessarily be ascribed to the God of nature . But suppose the wisedome of God were to be observed no where but in the actions of men , is not the world of men sufficient to afford particulars sufficient for induction thereupon to conclude generall rules ? The wisedome of Arts and liberall professions are growne now adayes to great perfection , and all these what are they but the searching out , and by searching the discoverie of the wisedome of God , even in those creatures which are not participants of the wisedome and knowledge of God ? The science of Astronomy , how hath it displayed unto the world the wisedome of God in the various motions of the heavens ? and still they are searching , as having not yet attained to the full discovery thereof . So likewise the naturall Philosopher in search●ng out the nature of the whole world ; what is this but an inquirie after the wisedome of God in the whole and parts of this Vniverse ? and albeit still there is enough to be discovered , yet that which is discovered , is it not sufficient to draw us to adore the wisdome of God , and that so much the more , because that though God hath set the world in mans heart , yet can hee not finde out the workes that hee hath wrought from the beginning to the end ? The Physitian , what d●vine wisedome doth he finde in the contexture of the body of man ? Was not Galen hereupon driven to acknowledge a divine providence ? Then in searching after the nature of Herbes and other simples , and considering the power and virtuous operation of them , both of each apart , and of severals together in composition fitting for the cure of every malady and disease of the body of man : what report can they make unto us of the wisedome of God even in those things which are not participants of the wisedome and knowledge of God ? But come wee to Arts manuall , of mans invention , and wherein indeed wee are more apt to derogate from God , then to give him the glory of them ; yet both from the wisedome of man wee may the better ascend to the contemplation of the wisedome of God , and also the wisedome of man is from God , who as we are taught instructeth all , as well the meane husbandman , Esay 28. 26. as the most curious artificer , Exod. 31. In the Turkish History I read of a present sent to the Grand Signiour Achmat that Turkish Emperour ; all the particulars ( save three Birds of Paradise of rare and precious plumes , wonderfull goodly to behold , and valued at 800. pound sterling , ) were handicrafts worke , as namely , two vessels of Cristall , wonderfull rich and beautifull : foure other vessels made of fishes bones , whereas the art seemed miraculous in the graving : forty peeces of cloth of golde of diverse colours ; five peeces of silke ; five of Damaske ; five of silke watered and five plaine ; A staffe of an Elephants tooth graven with admirable industrye ; A Parret set in a cage of Cristall so artificially done as no man could discerne the entrie ; And many faire and rich table clothes of Holland cloth most parte poudred with flowers to the life , and wrought in their lively colours . The which ( it is sayd ) the Sultan did accepte with admiration . The Authour addes in the close : All these thinges shew sufficiently that the Estates from the beginning , or soone after have raysed handy workes as well as trafique and navigation to the highest point of perfection . This calls to my remembrance the rich presents , which the same Estates presented the Lady Elisabeth in her entertainement at the Hage , in her way out of England , unto the Palatinate being most of curious handicraft . First a Carcanet enriched with 36. Diamonds all of facet stones . 2. Two great hanging pearles weighing 35. Carals , and one grayne . 3. A chaine of pearles of 52. peeces , orientall water . 4. A golde needle enriched with a great Diamand , in forme of a table , having 4. Diamants round about , wherof the three out hanging were facet stones . All this layd in a little trunke of cloth of golde , betwixt a perfumed cushion . 5. A great looking glasse inclosed in a silver quilted brimme enriched with faire inlaid workes . 6. Ten peeces of Tapestry of Francis Spierick , whereof two pieces were to be sent after unto her highnes . 7. Six pieces moreover of Tapistry for a Cabinet of the same Master , whereof two were to be sent after to her highnes . 8. Diverse sorts of linnen Damas workes pacted up in cases , rated numero . 1. 2. 3. 4. 5. 6. according to the workes layd in every case . 9. Workes of Spanish waxe made according to the fashion of the East-Indies , whereof were diverse particulars . 1. A cover of a bed standing on 4. pillars not playne but round . 2. A Cupboorde . 3. A Table . 4. Two great trunkes , 5. A middle trunke . 6. Five little trunkes . 7. Two casket standishes . 8. Foure and twenty middle dishes . 9. Nine and twentie little dishes . 10. Twelve fruit dishes . 11. Six Saucers . But come we from the wisedome of Manuall artes , to wisedom morall and politicall . David was wise as an Angell of God. 2. Sam. 14. 17. Yet he feared the wisedome of Achitophell , whose counsell was accounted as an Oracle of God in those dayes . 2. Sam. 16. 23. And David prayed unto God to turne his counsell into foolishnes , and the Lord heard him , and shewed his wonderfull wisedome in making that counsell of Achitophell , ( which had soone dispatched David if it had binne followed ) seeme foolishnes in the judgement of Absolon , by the meanes of Hushai sent only to crosse Achitophel . Yet Solomon was wiser then they both , and it was God that gave him a large hearte , like unto the sand of the Sea shore ; So that his wisedome excelled all the wisedome of the children of the East , and all the wisedome of Aegypt . Wise heades there were , many it seemes in those dayes both in Aegypt , and in the East , yet Salomon was wiser then they all ; And the Queene of the South came from the uttermost part of the earth to heare the wisedome of King Salomon . Since there have binne men famous in this kinde , that have boasted . Consilijs nostris laus est attonsa Laconum . Tiberius his governments had it binne matched with as much honestie as wisedome it had binne admirable . It was wonte to be sayd that the French got more upon us by parle then by the sword : Yet Henrie the IV , of France was wonte to say , he feared but two men in the World , and that was for their wits ; the one was ( as he called him ) the fox of the mountaynes ; the other was the lacke an apes of the Iles. Yet some say the Spaniards herein outreach the French , and the Italian the Spaniards . And that of all the Italians the Florentines have beene most cunning ; and of all the Florentines the house de Medices . And indeed Laurentius de Medices was accounted the chiefest ballancer of States in his time , if Newes from Parnassus speake true . But the world of men ( as you complaine ) are not sufficient to give presidents of wisedome fit to raise us to the contemplation of the infinite wisedome of God. Yet if you were acquainted with all the wisedome of the world , you might finde matter enough of admiration thereat , and of adoration of the wisedome of God , that goeth infinitely beyond it . But whereas you say that all creatures are participants of Gods other attributes , in as much as they have some being , some power , some duration , some quantity ; and therefore the knowledge of them conferres something to the knowledge of those attributes of God. Neither the antecedent is true , nor the consequēt sound . For what doth the quantity of a gnat confer to the knowledg of Gods immensity ? or what doth the duration of creatures that live but a day or a yeare conferre to the knowledge of Gods eternity ? or the b●ting of a flea , to the discerning of the power of God ? Againe , the antecedent is st●●ke false . No creature that hath quantity is partaker of Gods immensity . For the quantity of a creature is quantitas ●●lis ▪ quantity of extension ; but Gods quantity is quantitas virtutis , quantity of spirituall and immateriall perfection , and it is impossible that one should be a part of the other : nay Gods immensity hath no parts , so neither hath his eternity , nor his almighty power , and therefore no creature can partake of any of these . It is true , God produceth the being , and maintaineth the duration of all things , but it is not by his essence he produceth their being , nor by his eternity he maintaineth their duration , but all is done by the power and counsell of his will. We come to your second reason ; Why wee cannot conceive and speake so right concerning Gods knowledge , as concerning other attributes , and that is , say you , because we want fit termes to expresse it . But how doe you prove that we have more fit termes to expresse Gods other attributes then this ? you doe not once goe about to prove this ; the instance you give is in the praescience of God , concerning which Gregory makes a question how it can bee attributed unto God ; seeing nothing but future things are said to be foreknowne , and unto God nothing is future , but all things present . And for the same reason Austine ( you say ) would have Gods knowledge of things to come to be termed rather science then praescience , seeing all things are present unto God. Now if this change of termes will serve the turne to avoid incongruity concerning the right apprehension of Gods knowledge , what cause is there to complaine of the unfitnesse of termes , when as with so little adoe the unfitnesse we speake of , may be corrected ? It is like enough upon such conceits as these , some have entertained an opinion that all things are actually existent in eternity , not onely things present , but things past also still are , and things future already are existent in eternity : and you your selfe also have already manifested your approbation of this Tenet in the Chapter of eternity : The more I wonder to reade you except against this doctrine of Gregories and Austines , as neither cleare , nor accurate enough : And here first you tell us that we may not say , nor did Saint Austine , or Saint Gregory thinke that God doth not , or cannot know a distinction between times past , present , or to come . Neither indeed doe I see any colour why any man should entertaine a conceit of any such meaning of Austine or Gregory ; neither doe they denie that God knowes all these thinges and consequently the differences of them , one from another ; Only Gregorie makes a doubte how the knowledge of future thinges in God should be called prescience . And Austine ( as you say ) had rather call it Science . But then you demande how it is sayd by Gregorie that nothing to him is future , nothing past . Your selfe have heretofore layd downe that which may answere this ; as when you sayd all thinges are coexistent in eternitie , but not in time : And therefore God may know thinges to be so differenced in respect of such a course of eternitie . In a word , that God knowes the thinges that are past , present and to come , so called in respect of man who is measured with time , but not so called in respect of God who is measured with eternitie . But though they are alltogether presēt unto God , yet it followes not herhence that they are all one ( as you inferre ) much lesse that they are so in respect of Gods eternall knowledge , as if Gods knowledge did make them one , which in themselves and in their owne natures are not . As God himselfe , so his knowledg is before all worlds , as worlds doe exist in time . But you may remember what you have formerly maintayned , that both all worlds which have an existence successively in time , and time it selfe is actually existent in eternitie , and so not only present in respect of Gods knowledge of them which ever was , but also in respect of their owne existence ( as you have accoumpted it ) in eternitie , which Aquinas makes the ground of Gods knowledge of them . Then you dispute , and prove that foreknowledge is to be attributed unto God ; because he forknowes them before they are , which is as much as to say , while they are yet to com . To this I answeare out of your owne doctrine thus ; Allbeit Gods knowledge be before them , yet if the same also be to come , and that as much after them as before them , what reason , why it should be called foreknowledge , rather then together knowledge , or after knowledge . But what knowledge soever we attribute to God , it can no more be sayd to be past , than to come according to your doctrine pag. 77. your wordes are these . Whatsoever can be more properly sayd or conceived to be past than to be yet to come , or to be in every moment of time designable , can have no propertie of eternitie . And in very truth Gods knowledge is not altered , but one and the same knowledge it is which God hath of things without him , before they were , when they are , and after they were . In the things themselves an alteration is found , but not in Gods knowledge of them : And therefore the knowing of all things that are , were , and are to come is commonly called Scientia visionis , in distinction from Scientia simplicis Intelligentiae , wherby God knowes all necessary truthes , and all things possible . Your conclusion is , that God foreknowes , and Man foreknowes but with a difference , such as , you say , is oftentimes not well expressed by Teachers , nor duely considered by Readers ; the identitie of the word wherby we expresse both Gods foreknowledge , and mans foreknowledge making us apt to confound the different meaning of them . Which confusion of things arising from communion of the same terme , you say is a fertile nursery of many errours in this Argument . And is it not , I pray , as well in other Arguments as in this ? But I beare with you , for if you had professed so much , you had utterly broken the necke of your second Argument . Yet we are like to be beholding to you in good time . For the displanting of these errours . For you promise to endeavour this , and therin to imitate Heralds , who give the same Coate to diverse parties , but alwayes which a difference . Thùs we have gained a flourish of allusion unto the pracctise of Heralds , and with this Kickeshewes we must be merry till more substantiall provision commeth . As for my opinion , I acknowledge no ex●stence of thinges in eternitie , nor coexistence with eternitie untill the time of their actuall production commeth . And so accordingly theyr coexistence with eternitie first was to come , then is , afterwards is past , and ceaseth to be ; and so accordinglie foreknowledge , coknowledge , and after-knowledge of the same thinges may be attributed to God , all which are externall denominatives attributed unto the knowledge of God , from the various condition of things knowne by him , who lookes not out of himselfe for the knowing of any thing . For how could he , before any thing was ? yet then he knew all things that were to come , as well as now he doth , yet without any change : For with him is no variablenesse , nor shadow of change . 10. Here you enter upon the explication of the difference betweene mans knowledge and Gods. Our knowledge ( say you ) of things to come is many wayes imperfect ( and foreknowledge onely ) because the duration neither of our knowledge , nor of our selves as yet can reach unto that point of time wherein things so knowne get first existence . No soundnesse of truth in all this . For first our foreknowledge of things to come , is not foreknowledge onely , save so long as the things themselves are to come ; but when they come , wee know them never a whit the lesse , and after they are gone and past . As the Eclipse of the Sunne and Moone is knowne by us before it comes , when it comes , and after it is past . It is true , before they come , the knowledge of things is onely foreknowledge , and not in man onely , but God also . When they doe coexist with God , then Gods knowledge is no longer foreknowledge , but till they doe coexist with God , his knowledge of them is foreknowledge of them , as well as ours . For it is before them , and onely before them ; for it is neither with them , nor after them . Not with them , for then they should coexist with God , and that from all eternity , which is most untrue . For if they did coexist with God , then they did exist , and that from all eternity , which is most untrue . Much lesse is it after them . For if so , then their coexistence with God were past , but we suppose it to be to come . And impossible it is that the same things should at once bee both past , and also to come . And as for the duration of our knowledge , whereas you say it doth not reach to the things that are to come ; I say neither doth the duration of Gods knowledge reach thither . For if the duration of Gods knowledge did reach unto things to come , then Gods knowledge should in this present coexist with things to come , which is untrue . For if Gods knowledge did coexist with things to come , at this present , then things to come at this present should co●exist with the knowledge of God , and consequently they should exist , that is , they should be present , and not to come . It is no way required to knowledge to coexist with things knowne . In like sort neither doth Gods duration at this present reach unto things to come any more thē ours . For if God did at this present coexist with things to come , then at this present things to come should coexist with God ; for coexistence includes existence on both sides . But things to come doe not at this present coexist with God , for if they did coexist , then they should exist , and consequently they should be said to be present , and not to come . And in a word , to maintaine that God coexists with all things to come , is to maintaine by just consequence , that the world did exist from all eternity . It is true , God shall coexist with things to come , because his yeares cannot faile , they endure for ever : but our yeares and dayes are as swift as a post , in comparison . But this makes no difference in the point of foreknowledge . But with such like wilde conceits of yours as touching Gods eternity , we are now reasonably well acquainted , they doe so much the lesse move us , or trouble us . We have continuance of being for a time , God hath continuance of being for ever . God hath the continuance of his being from none , wee have the continuance of our being from God. But as God by continuing doth not get continuance of being , so neither doe we . Onely we have it so , as that God coulds●t an end to it every day and houre ; but it is impossible any end should bee set to the continuance of Gods being , because he is of necessary being . But this is it that deceiveth you ; wee get many things by continuance , as growth and strength of body , encrease of knowledge , and grace , and this maketh you affirme that we get continuance . Whereas indeed we get not continuance , but wee get something else by continuing . Yet wee may continue the same that we were ; sure I am we shall so continue in the world to come . Sometimes againe we lose by continuance both health and strength , and memory , and so grow towards our graves ; and this is Alteration , so that we are still in motion . But God getts nothing by continuance , for there is no motion , no change in God. And where motion and change is not , there time is not , but either Aevum or Eternitie . It is true , contingent thinges are not foreknowne by us ; and herein is a great difference betweene Gods foreknowledge and ours . But this is a materiall difference only , but now we dispute of the forme of foreknowledge , wherof hitherto you have shewed no sound difference . No question but God precisely knowes future contingents , we doe not ; And it is as true , that this is just nothing to the present purpose . Yet now you are fallen upon it , we must give due regard to your cariage in this . Of the ground of Gods foreknowing future contingents questions , have beene ventilated amongst Schoole-divines for many hundred yeeres continuance . The most flourishing opinion at this day , and wherein the Sects in other points very opposite of Scotists and Thomists doe agree , is , that God foreknowes them by seeing the determination of his owne will , touching their coming to passe ; this you invade both elswhere and here ; how well and scholastically you have carryed your self herein hertofore we have considered ; now what else you have to vēt against this tenent , we are ready to entertaine as it shall deserve . But in the first place you fall upon it to my judgement very indecently , as when you say : If we shall mould the manner of Gods foreknowglede of things future in our owne conceit or foreknowledge of them , we shall erroneously collect , that seeing we cannot infallibly foreknow future contingents so neither could they be infallibly foreknowne by God , if to him or in respect of his decree they were contingent , and not necessarily predetermined . For first the question only was , whether foreknowledge might be properly attributed unto God in respect of things to come . Now I see no reason but it may , as well as it is attributed unto man ; which question is only about the formall denomination of it , not at all as touching the extent of Gods foreknowledge in comparison unto mans foreknowledge , or in respect of the ground of it . Secondly , the comparison made by you hath no congruity in the members of it . For the first member is proposed absolutely , the second conditionally ; wheras in reason , either both should be proposed absolutely thus . Seing we cannot infallibly foreknowe future contingents , so neither could they be infallibly foreseene by God : which is so absurd an Argument , that any sober man might be ashamed to obtrude upon any adversary . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If I would feine , I would feine thinges probable at the least . Or both should runne conditionally , thus : Seeing we cannot infallibly foreknow future contingents , if in respect of our decree they be contingents , and not necessarily determined , so neither can they be infallibly foreknowne by God , if to him , or in respect of his decree they were contingents , and not necessarily predetermined . Yet if the comparison had runne thus , it load bin incongruous inough ; For Mans foreknowledge is not usually accoumpted in respect of thinges determinable by his will , Sometime it may be , as I remember Erastus observes that Bellantius Senensis prophecyed of Savanarola his death , but it was after notice was taken of him at Rome , as of an Heretique . So likewise I have read that the fruites of the Gunpowder Treason was prophecyed of in a certeine Liturgy , then of purpose prescribed for the use of Papists , but it was after those English boute-feux were knowne to have been engaged in that conspiracy . But usually mans foreknowledge of things to come is accompted in respect of thinges naturall , and such as are out of the power of the determination of his owne will. And as for such thinges as are subject to his will , it is an undoubted truth , that he cannot infallibly foreknowe such thinges upon the knowledge of his purpose to produce them ; and that for two reasons . First , because his will is mutable from within . Secondly , because his power is resistible from without . But give we you leave to proceede . In the next place you tell us , That some push our pronenesse to this errour forward , by another , not distinguishing betweene contingency and uncertainty ; who argue thus , That which is in it selfe uncertaine , cannot certainly be knowne . Every future contingent is in it selfe uncertaine , Ergo it is not possible that a future contingent should certainly be knowne . Thus another Hare is started by the way , which hindreth the pursuing of our first game , where we might have experience of your performance in opposing the ground of Gods foreknowing future contingents , layd in the determination of his will , whereof God cannot be ignorant . And first you addresse your selfe to the removing of this new rub , by a distinction of a two fold uncertainty , one formally relative , another onely denominative or fundamentall . And , as if these termes needed no explication , you proceed to a resolution thus ; That which is relatively uncertaine , cannot be certainly knowne , for so it should be certaine to him , to whom it is uncertaine : But a future contingent , as it is contingent , doth not necessarily or formally include this relative uncertainty , although it usually be in part the foundation or cofounder of it . By relat●ve uncertainty you understand uncertainty in relation to knowledge , in which sense to be uncertaine , is to be such as whereof there cannot be certaine knowledge . In which sense if the proposition proceeded , it were very idle , and indenticall , as if it were expressed thus ; That which cennot certainly be known , cannot certainly be knowne : And they undoubtedly are very prone to errour , that suffer themselves to be pushed forwards thereinto by such arguments as these , and thus interpreted . But we were wont to distinguish of Certitudo scientiae , & certitudo rei scitae , or scibilis ; and you intimate such a distinction . For the relative uncertainty you speake of is the uncertainty of the knowledge , and the fundamentall uncertainty is the uncertainty of the thing it selfe , and indeed the foundation of the uncertainty of knowledge . Now the argument proceeds manifestly from the one to the other , and the Medius terminus man fests its owne meaning to bee of fundamentall uncertainty , whence it doth infer uncertainty of knowledge , for it proceeds thus : That which is uncertaine in it selfe cannot be certainly knowne . Now that which is uncertaine in it selfe , is not relatively uncertaine , but rather absolutely . For whereas the most certaine thing that is may be relatively uncertaine , that is uncertaine unto some ; yet this shall never be called uncertaine in it selfe . So then the syllogisme corruptly interpreted by you , and the truth of it obscured by a preposterous distinction , take it in its proper vigour and force , is thus ; That which in it selfe hath no foundation of certainty , cannot bee certainly knowne . But every future contingent hath in it selfe no foundation of certaintie : therefore it cannot certainly be knowne . Therefore if you will answer aright , shew what foundation of certainty is found in future contingents , if you please to deny the Minor ; or if you please to deny the Major , professe your minde plainly , and say , that That which hath no foundation of certainty in it selfe , may neverthelesse be certainly knowne , which indeed is your course . For you professe plainly , that future contingents cannot bee certainly knowne , of a sinite and imperfect knowledge , but they may be knowne by an infinite knowledge ; such as is the knowledge of God. And thus you might have answered the former syllogisme plainly , without the helpe of your former distinction , in this manner : That which is in it selfe uncertaine , cannot bee certainly knowne . It is true in respect of a finite knowledge , such as is the knowledge of man ; but it is not true in respect of knowledge infinite , such as is the knowledge of God. But whereas you put it indifferent to answer by way of distinction , either of knowledge finite and infinite , or of knowledge fallible and infallible ; herein you are very wide . For a very absurd issue would be of this latter distinction , after this manner : That which is uncertaine in it selfe , cannot be certainly knowne by knowledge fallible , but it may be certainly knowne by knowledge infallible : which were as much as to says It cannot bee certainly knowne by knowledge that may erre in knowing it , but it may bee certainly knowne by knowledge that cannot erre in knowing it . And yet it will not serve your turne neither ; For , though Gods knowledge bee infallible , yet it will not follow that God knowes this infallibility ; because , though he infallibly knowes whatsoever he knowes , yet perhaps this is a thing not knowable at all . for to know that such a thing certainly shall be , which in its owne nature is no more certaine to be than not to be , is not to know , but rather to erre : and so the argument still holds good , ' and no way ' answered by you , but boldly outfaced by a meere begging of that which is in question . Yet nothing possible shall be uncertaine unto God , for he knowes it to bee possible , and that most certainly . But with what colour can you inferre , that because it is possible to be , therefore God most certainly knowes that it shall be ? For , consider , is it not as well possible not to bee ? and may not I by the same liberty of argumentation , which you usurpe unto your selfe , conclude , therefore God most certainely knowes that it shall not bee ? In a word , things must bee to come , before they can be knowne to be to come . But seeing future contingents are in their own nature onely possible , and indifferent to be to come , or not to come ; I pray consider by what activitie or operation , they have passed from the condition of things possible , to the condition of things future ? for if they have not passed into this condition , they are not as yet knowable to be future ; and no infallibility of knowledge can make the knowledge extend to the comprehending of such things as are not knowable . Possible they are , and are most certainly knowne of God that they are possible . But as yet future they are not , ( unlesse by some alteration they have beene translated from the condition of things meerly possible to the condition of things future , which it stands you upon to shew , if you maintaine it , ) therefore as yet they are not knowable to be future . That which you adde concerning the nature of Gods knowledge , as being without succession , is nothing to the purpose . For though our knowledge be subject to succession , yet this nothing hindreth us from foreknowing things to come , so they be knowable , whether by naturall reason , or by divine revelation . On the other side , though Gods knowledge be not capable of succession , yet things not knowable he cannot knowe ; thinges impossible he cannot know to be possible , and thinges which are only possible , and not future he cannot know to be future . And such a manner of knowledge , is no knowledge indeed , but errour rather . And as for your termes of interposed , and expiring acts , and interminable knowledge ; well they may serve to conjure your Reader from understanding you , but they have no force either of illustration , or probation of ought . In the close you acquaint us with a * new mystery , as if Gods knowledge were like the suspending of a mans judgement , for as much as the act of knowledge in God doth not expire . A vile conceit and ridiculous , were it not concerning the nature of God. For what ? because Gods knowledge and judgement doth not expire , but continueth without alteration , shall he therfore be sayd to suspend his judgement ? Belike Daniel was cast into the Lyons denne not by judgement , but by suspension of judgement ; For the Lawes of the Medes and Persians were unalterable . So likewise the judgement , and counsaile , and purpose of God , concerning the salvation of his elect , because it continueth without expiration , therfore it is suspended . In the same proportion of pietie you say our ignorance resembles Gods knowledge best , as heretofore you professed , that In respect of immensity and eternity , nothing was so like to God as nothing . But it may be Ioverlash , and upon better consideration , The imperfection of our knowledge or judgement while it is in suspense is rather ignorance , ( you say ) than Errour . And this imperfection taken away it shall better resemble divine knowledge , than our actuall resolutions and determinations doe . But then , I pray , what is this that shall resemble the divine knowledge ? is it our knowledge while it is in suspense ? why , but if I am in suspense , how am I sayd to knowe ? O , but you will have this imperfection taken away , but then I say , if the suspension be taken away , how shall it be in suspense , which you suppose ? Agayne , how can suspension of judgement be taken away , but by resolution this way or that way ? but this you deny to be that which resembles divine knowledge . The truth is , the sentence is so perplex , that I can divise no issue out of it . Yet I have reason to conceave that your opinion is , that ignorance best resembles the knowledge of God. For the comparison is betweene resolution and the opposite therunto ? and you plainly signifie that the opposite to resolutiō doth better resemble Gods knowledge , than resolution . Now what is opposite to resolution but suspension of judgement ; and this suspension of judgement you plainly professe is to be called ignorance , rather than errour . Wherfore ignorance consisting in suspension of judgement by your doctrine in this place , doth better resemble the wisedome of God than our actuall resolutions and determinations doe ; yet out actuall resolutions and determinations may be sound both in knowledge naturall , and knowledge Theologicall , wheras ignorance or suspension of judgement is no knowledge at all . Onely wheras you positively affirme , that Without the interposition of some determining or expiring acts there can be no errour , I understand that plainly to be a notorious untruth . For determining or expiring actes are no more required unto errour , than unto truth . And if a man continue , as many doe , to their lives end in Popery , in Mahumetisme , in Heathenisme , their errours are never a whit the lesse . It is true indeed that we can understand but one thing at once , and therfore the consideration of one thing must expire before we can passe to the consideration of another . This is the condition of Mans knowledge in generall , not of an erroneous apprehension in speciall . 11. What you discourse of knowledge conjecturall which man may have of things contingent , cannot have of things casuall , I leave it as I find it , I come to the cause why we cannot foreknow future contingents , and this you say is because our essence , and knowledge are but finite ; so that things contingent are not so conteined in us , that if we could perfectly know our selfes we might perfectly know them ; Thus you are content to dictate at pleasure , without affoording one mite of reason , for the establishing of your proselytes faith in this . As finite as our knowledge is , we know contingents to be contingents . But to know that a thing meerly contingent which denomination includes only a possibilitie of comming to passe , or not comming to passe , I say to know that such a thing shall come to passe , exceedes the reach of knowledge infinite . For infinite knowledge doth extend no farther than to things knowable . But , for a contingent , which both in his owne nature , and from without doth yet continue indifferent to be or not to be , is not a thing , at all knowable , that it shall come to passe . For it must be a thing future , before it can be knowne to be future . But the contingents , you speake of , are supposed both in their owne nature to be only possible , that is indifferent to be or not be , and as yet determined by no outward agent to be . In which case they still continue under the condition of thinges n●eerly possible . And so farre they are knowable , and no farther . And accordingly so farre they are ind●ed knowne by God , by that knowledge which is commonly called Scientia simplicis intelligentiae . But the knowledge of thigs future is called Scientia visionis . And thinges meerly possible , till some determination doth come unto them from wihout , are not as yet future , and consequently cannot be knowne , to be future , yet notwithstanding you are bold to say , that In the divine essence , all reall effects , all events possible , whether necessary , casuall or contingent , are eminently conteined ; The perfect knowledge of his owne essence , necessarily includes the perfect knowledge , not only of all thinges , that have been , are , or shall bee , but of all things that might have beene , or possibly may bee . A most rid●culous amplification ? For it is as much , as to say , that God knowes not only all contingent truthes , but all necessary truthes also . As if it were a harder matter to know thinges necessary , than to know things contingent . Whereas it is in the power of the Creature to know things necessary , and perhaps all things that are of necessary truth ; but to knowe those things whose existence is only of a contingent nature , that belongs only unto God. Now what is possible , and what is not , we have a generall rule to know that , as namely , whatsoever implieth no contradiction is possible , that which doth imply contradiction is impossible . And were it a sober speech for a divine to affirme ; that God not only knows all things that have been , are or shall be , but also he knowes what implies contradiction , & what doth not ? you seeme to fumble here at the novel doctrine of the Iesuites concerning Gods foreknowledge of future contingents conditionate ; and you doe but fumble at it . Secondly you say that in the divine essence all reall effects are conteined eminently ; Now hertofore you told us , that For all things to be in God , is no more than that he alone can produce them . Ch. 4. num . 2. If this be your meaning in this place , as it seemes , when you say they are in him eminently , for so we say that heate is in the Sunne eminently , for as much as he doth produce heate in bodies capable ; Then , I say , we deny not but all reall effects are in God. But how doth this agree with your tenet , seing herhence it followes that God can produce any act of Mans freewill , any casuall thinge and if he can so doe , what hind●h but that he could from everlasting decree to produce them ? Yet not alone as formerly you have interpreted what it is for things to be in God. For it is impossible that God should produce the act of mans will without man. For if without man , then it is not the act of mans will , which is an immanente act of the will. Thirdly , it is false to say that the perfect knowledge of Gods essence , necessarily includes the perfect knowledge of all thinges that have beene , are , or shall bee . It includes I confesse the knowledge of all necessary truthes , and of all thinges possible ; but as for the knowledge of contingent truthes , and of these to come , it includes not that ; unlesse under the essence of God , you comprehende the will of God. And so to distinguish as to say that all necessary truthes God knoweth by necessity of nature , but all contingent truthes he knoweth by the determination of his owne will ; which indeed is a truth , but flatt opposite to your opinion . But that thinges contingent cannot be knowne to be future , but upon the determination of Gods will , I prove thus . Things cannot be knowne to be future untill they are future ; ( for to apprehend or conceive things to be future , when they are not future , is not to know , but to erre , ) but contingent things , and onely possible to be or not to be , doe not become future till the determination of Gods will hath made them future . Therefore contingent things cannot be knowne to be future but upon the determination of God will. The minor I prove thus : Of their owne nature they are not future , but onely possible ; and they cannot passe from the condition of things meerly possible , to the condition of things future , without a cause from without . And no cause of this translation can be devised , but the will of God. Which I prove thus . If some other cause , then either without God , or within God ; not without God , for these things were future from everlasting ; but from everlasting there was no cause at all existent without God ; Therefore the cause hereof , if any where to be found , must be found within God. Wee say it is his will ; which if you deny , you must shew what else can be the cause : you commonly flee to Gods knowledge , and the infinity thereof , but in vaine , for already they are supposed to bee future before God knoweth them . And indeed it belongs to knowledge to know all things that are to come , not to make them to be to come . Fourthly , it is possible that Antichrist shall fall in the yeare 1630 , it is possible that he should fall the yeare before , it is possible he should fal the yeare after : it was possible he should have fallen ten yeares agoe ; it is possible hee should fall ten yeares hence : all these being reall effects possible , must by your doctrine be found eminently in the divine essence , and God knowing his divine essence , must know them all , and not onely that they are possible , but that they shall all come to passe : For in this sense you speake of Gods knowledge of future contingents , namely , of knowing that they shall come to passe , and when they shall come to passe . Againe , set we the fall of Antichrist at an hundred different points of time , whereof let us suppose one to bee true , and the other false ; yet all in their owne nature alike possible : why should the fall of Antichrist in the true point of time bee included in Gods essence more then the other , all being alike possible ; and that very instante wherein the fall of Antichrist shall be , it being as possible that it should not be , and that possibility also being included in the essence of God , as well as any other ? Perhaps you will say that this being a truth is included in the essence of God , and not the others , being untruths . But then I demand how this became to be a truth , that Antichrist should fall at such a time , rather then at another , it being as possible to fall out at any other time as at this , and as possible not to fall out at this time as at any other , and all these possibilities equally included in the essence of God I say againe , how came this to be a truth , answer mee , not of its owne nature , for the contrary hereunto is supposed on both sides , namely , that of his owne nature it was onely possible : therefore you must assigne some cause from without ; and because you like not to acknowledg the determination of Gods will to be the cause hereof , you must alledge some other cause . I see you usually flye to the infinitie of Gods knowledge , but in vaine ; for Gods knowledge is to know truths , and not to make them . Lastly , by this doctrine of yours it will follow that God knew the world would be made , before ever God determined to make●● , to wit , by vertue of his infinite knowledge . Now what a faire way this openeth unto Atheisme , let the wise and learned Reader judge indifferently . Heretofore I confesse you seemed to maintaine the existence of all things from everlasting in eternity ; which if it were true , then this might minister an apparent ground of Gods knowledge of all things , be they never so contingent , for as much as they are supposed to exist before him . But here you have assigned nothing for the ground hereof hitherunto , but onely the infinity of Gods knowledge . But in the next sentence I thinke you cast about for this also . As Balaam did many wayes to serve his turne in the course of his divinations ; and all is fish that comes to your net ; so it may serve your turne to oppose in this question , the determination of Gods will. Well , thus it is : For as Gods essence is present in every place as it were an ubiquitarie center , ( for indeed if a body were infinite , everywhere might be imagined a center : and you doe much affect to compare the nature of God to impossibilities , and sometimes preferre him so farre , as to compare him to just nothing , ) so is his eternity or infinite duration coexistent to every part of succession , and yet withall is round about . Hee it is that drives things future upon us , being from eternity as well beyond as on this side of them . Wee have beene acquainted with these absurd paradoxes of yors heretofore , so that now wee cease to admire them . But first we do deny the comparative coherence So , which hath force of an argument by way of comparison : but it hath no force here , because there is no proportion betwixt the things compared . Gods presence is in every place , no marvell ; for all places doe ex●st together . And so if all times did exist together , God eternity should coexist with all times : But it is impossible that all times should exist together , because time consists in succession of parts : But as one time and the things therein shall exist after another , so God shall coexist with them . So then Gods presence is in every place , and Gods eternity coexists with every time , and that indivisibly : but with a great difference : for God all at once coexists with everie place , but not all at once doth he coexist with every time , but successively ; for as much as time doth not otherwise exist then successively . Nay the comparison is flat against you . For like as God not onely coexisteth at this present with everie place that is existent , but shall coexist with a world tenne times as big , whensoever by the will of God such a world shall have existence , but for the present coexisteth onely with the places that are : In like sort God for the present coexisteth only with time present , and with al things in time present , but shall by vertue of eternity coexist also with all times to come , and all things therein tenne times longer then the world shall last , if so be that by the will of God the world should last ten times longer then it shall : but for the present he doth coexist onely with the time present , and the things contained therein . Yet this a●seth not from any divisible succession in God , in whom as there is no shaddow of change , so there can be no succession ; but only from the divisible succession of thinges without God , both time and motion , & things subject thereunto , with all which God doth and still shall coexist in theire courses of succession , without succession in himselfe ; Like unto a Pole fixed in a river that coexisteth with severall parts of water succeeding one another it selfe being unmoveable . Now that God doth not coexist at once by vertue of his eternity with all parts of time and the things therin , I demonstrate thus . If God at this time present did coexist with all parts of time , then all parts of time should at this present coexist with God , both time past and time to come ; And by the same reason , before ever the World was , you might say that the whole course of time did coexist with God , And if coexist , then surely it did exist ; and so time had an eternall existence as well as Gods eternity it selfe . It is true some have conceited that eternity doth ambire tempus , but only in this sence , that as it was before it , so it is after it ; If they had sayd so it shall be after it , it were tolerable . For we beleive the World shall have an end . But I never yet heard or read of any but your selfe that made eternity to be round about it , so to make way for your circular duration : For in this sence time shall not only have two ends but two sides also , or rather neither end nor side as if it were rounde as a tennis ball . In the prosecution of the same w●ld phrase , you tell us that God , by vertue of his eternity , is as well beyond all thing●s to come , as on this side of them . Belike as the Heavens are on either side of the earth , so eternity is on either side of time . And indeed if the parts of time were coexistent as the parts of heaven and earth are , it were to the purpose ; but the succession of time in the parts therof marres the play and discovers the wildnesse of this fiction . That which we call beyond in space of place applied to time is rather longe before then longe after ; & the reason is , because to be beyond , doth suppose existence either being as in place , or having bene as in time . But as for things that are to come herafter , they neither have existence at this present , nor ever had . But let it be applied as you will , so you speake plainely , that so we may encounter men and not shadowes . Say that God is after all things to come ; I say this is false , and thus I prove it . To be after another is to suppose the existence of that other thing precedent . But things to come have not yet had ●hiero existence , therfore God cannot be sayd to be after them . It is true to say that God shall be after all things to come in this World , for as much as after they are come and gone , Gods existence shall continue . It is true as you say , Though God should create other creatures without the circumference of this World , they should be all within his presence . In like sorte though the World should last ten times longer then God hath appointed it , yet should God by vertue of his eternitie coexist with it : Herein the comparison holds with good congruity . But like as Gods presence is not with a greater circumference till such a circumference doth actually exist ; in like sorte Gods duration doth not coexist with any duration to come , untill it existeth . And in each case it is true that he gaines not any new existence , but only takes a denomination of coexistence with them ; But not untill they doe exist ; for till they exist they cannot be sayd to have any existence with him , which before they had not . And this your selfe make the ground of denomination of Gods coexistence with them . We doe not only acknowledge that things when they come to passe , doe fall within the Spheare of Gods actuall knowledge , but also before they come to passe , we say , they are knowne to God , and the precise time when every thing shall come to passe . I have already shewed the absurdity of that conceit of yours of environing succession . Now I say it is directly false to say that Gods knowledge is coexistent to every successive act . And the reason is not farre off but at hand . For if God or his knowledge were coexistent to every successive act thē every successive act were also coexistent to Gods knowledge and to God himselfe ; and if coexistent , then existent ; and so both time past and time to come and all things in them should at this present be existent . And but erst your selfe professed that God takes the denomination of coexistence with his creatures upon their existence in him , which before they had not : which is manifestly contradictious to those wilde assertions which you have so often scattered , namely , that God is coexistent with every successive act , and with all times . Likewise in the next sentence you acknowledge that the creature gets coexistence with eternity anew ; therefore it had not alwaies coexistence with it , nor it with the creature : Gods knowledge is still the same , and therefore not so much as in this respect is there any motion or change in God ; and consequently no succession , though the things that are known may succeed in their coexistence to one another , and consequently in their coexistence with God. The Scripture without distinction professeth that God both is , and was , and is to come : which yet is not to signifie any priority or posteriority in him in respect of any things succeeding in him , but onely in respect of things succeeding without him . For as much as the things that are past did coexist with God at the time of their being , and things long before them also were not before God. In like sort things to come , whensoever they come shall finde God coexistent with them , and whensoever they vanish , shall leave Gods existence still continuing the same behinde them . It is true , Gods knowledge may bee said to containe our knowledge , in as much as he knowes all that we know , and much more : but it is absurd to say that his knowledge resembles ours ; for there is no likenesse betweene them . But whereas you touch by the way that things to come to us are onely to come , thereby you imply one of your well known paradoxes , that things to come are not onely to come unto God ; the meaning is , that they are not onely to come to him , but present to him also . It is enough for you to dictate mysteries . By the same proportion of truth , things past , which are onely past to us , are not so onely to him , but unto him they are not onely past , but present also ; this is good hobgoblin stuffe , whether you count it Philosophy or Divinity . In the next place you tell us that For us to apprehend a thing past as contingent , is not impossible . About the coherence I will not question you ; you take libertie to discourse at pleasure . In the very next page you say that it is in our power to make a thing necessary to morrow , which is truly contingent this day . As I take it , it proceeds in congruity to that Maxime , Quicquid est quando est necesse est esse . And therefore if once I doe that which is in my power to doe , when I once have done it , it is necessary , whereas before it was contingent . 〈◊〉 on the contrary you will have it not impossible to apprehend a thing as contingent after it is done and past , whereas this was wont to bee held impossible to God himselfe to make undone that which was already done . In a word it is held flat contradiction . For to be contingent is to be indifferent to be or not to be . But that which is , neither is nor possibly can be indifferent to be or not to be . Yet herehence it followeth not , that it came to passe necessarily there is no colour for any such inference . For what ? doth nothing come to passe but necessarily ? but whether it comes to passe necessarily or contingently , being once come to passe the contingencie of it is at an end , and past irrecoverably . For it is no longer indifferent to be or not to be . And your caution is very idle that you put in , lest upon the passing of a contingent thing we should conceive it to come to passe necessarily . Yet notwithstanding that which comes to passe contingently in respect of the manner of existence , may of necessity come to passe upon supposition of Gods decree , as the calling of the Iewes , the destruction of Antichrist which we looke for . So the restoring of the Iewes out of the captivity of Babylon , the burning of the Prophets bones upon the Altar by Iosiah , the killing of Sennacherib by his owne children , the taking of Zedechiah and carrying him into Babylon , yet so as he could never see it , for his eyes should be pulled out first . Againe , though they come to passe contingently , yet why should you deny , or would not have us conceive that they fal out certainly ? though uncertainly to man , yet undoubtedly whatsoever comes to passe , comes to passe most certainly unto God : yet no doubt but the production of it was contingent , yea and sometimes casuall in respect of second causes . The event is not necessary in respect of the manner of producing it . But being produced , now it must needs be produced , and it is impossible it should be otherwise . Neither doth our knowledge of any thing change the nature of it . Neither is our knowledge necessary ( though you say so ) of things past or present but merely contingent in the generation therof also ; Though as of all other contingents , so of our knowledge also , it is true that when once it is , it is imimpossible it should not be , or not have bene at all . In a word upon the existence therof , the indifferency therof , to be or not be , is utterly vanished . But herhence to inferre the like , not of Gods foreknowledge only but of his decrees also , is a very wilde inference . Yet we willingly grant that Gods knowledge of things doth no way alier the nature of them , or of the manner of their ex●stence . No nor his decree neither . For though he decreed to make the World , yet the World we say came to passe never a whit the lesle contingently . And though God hath decreed the fall of Antichrist , and that Babylon shall be burnt with fire : yet these shall come to passe never a whit the lesse contingently . For God decrees not onely res ipsas , but modus rerum , to witt that some things shall come to passe necessarily , and somethings contingently . And so the effectuall will of God in Aquinas his judgement is the rate of all contingency . But yet notwithstanding even from the foreknowledge of God there riseth a necessitie of consequence as thus : If God foreknowes such a thing shall come to passe , then it is necessary it shall come to passe , though perhaps he knowes it shall come to passe not necessarily but contingently . How much more doth such a necessitie arise from the decree of God as thus . If God hath decreed the World should have an end , it is necessary the World should have an end , yet not necessarily but contingently . For as God did worke freely in making the World , so shall he worke as freely in setting an end unto it . So farre are we from saying that Gods decrees take away contingency from any thing , as that rather we averre that it doth maintayne it . And you shewe either a great deale of ignorance in not understanding aright your adversaries tenets which you impugne , or that which is a great deale worse in dissembling and corrupting it . But I beare with you , it may be you fashion it in such a kinde as may best give way to some conceytes of yours , and very fewe arguments . Yet by your leave the more infallible any knowledge is , either of God , Angell or man , the more fitt it shall be to found a necessitie of consequence thereupon thus ; It is infallibly foreknowne , ergo it is necessary that it should be . Here followeth another extravagant of yours , for insteede of opposing that opinion which maintaynes the ground of Gods foreknowledge of future contingents to be the determination of his will , you leave that and oppose the derivaiton of Gods infallibilitie from the absolute necessitie of the event . An opinion that I never knewe any man patronize ; but it seemes you would draw their opinion unto this , who maintayne that God foreknowes all things by seeing the determination of his owne will concerning the futurition of them . Now , I pray you , of those that take this course who ever sayd that the events decreed by God were of absolute necessitie ? Yourselfe I have observed to professe , that upon Gods decree touching the futurition of a contingent thing , as namely , the apprehensiō of a Traytour , the successe of the meanes tending thereunto is absolutely necessary as in this very chapter in the end of the first Section . But never was I acquainted with any of our divines that sayd so much . We professe that the producing of contingents is absolutely contingent , only this contingent production they holde to be necessary upon supposition of the will of God. And Durand wondereth that any should conceive things to fall out necessarily in respect of the will of God , whereas on the contrary he conceaves it to be a cleare thing , that not only contingent thinges but even necessary th●nges also ( as we call them ) doe come to passe , all contingently in respect of the will of God. They that ground Gods foreknowledge of future contingents upon things without God , doe usually ground it not upon any absolute necessity of the events themselves , as upon the causes producing them , which though they worke contingently and not necessarily , yet this they th●nke nothing hindreth the infallibility of God knowledge , because hee is able to comprehend all failings possible , and to discerne in what case they take place , and in what not ; which in effect is to rest upon the condition of Gods knowledge in it selfe , as you here doe : and because it is infinite therehence to conclude that it is infallible . An invention of late yeares , and brought in by the Iesuits , together with their doctrine concerning scientia media . For whereas before there was onely a double knowledge found in God , the one antecedent to his will which they called scientia simplicis intelligentiae , whereby hee understood his owne essence , and therewithall all necessary truths , and all things possible ; the other subsequent to the will of God , which they called scientia visionis , and hereby he knoweth all things past , present , and to come , all which they acknowledge to be dependant upon the will of God ; the Iesuits have of late yeares devised a middle knowledge betweene th●se two , and it consists in know●ng not things necessary , nor th●ngs contingent , that have beene , are , or shall be , but in knowing what would be in such or such a case ; as for example , what a man in such a case , thus or thus moved and induced unto good or evill , would doe or not doe And the ground hereof they make the infinitie of Gods knowledge , as I remember Vasquius expresly professeth so much , and so ( as well they may ) make this infinitie of Gods knowledge the ground of knowing all future contingents . For although Suarez takes upon him to confute Palatius , who as he hath maintained that God knowes future contingents by reason of the efficacy of his knowledge , yet judge I pray , whether himselfe differ from him when he come to prove his owne opinion , which is this : In Deo sola essentia ejus est sufficiens ratio cujuscunque cognitionis possibilis , cum in virtute & efficacitate intelligendi sit simpliciter infinita . In God his essence alone is a sufficient cause of all knowledge possible , considering that virtue and efficacy of knowing it is simply infinite . So Vasquez ; Deus , quae sua est infinitas , efficacitate sui intellectus omnia intelligibilia intellectu suo penetrat : and againe , Quia divinus intellectus infinitae virtutis est , quicquid intelligibile est necessario debet amplecti & intelligere . Nam si aliquid ab ipso infinito intellectu non posset intelligi , à quo alio posset ? And indeed were future contingents intellig●ble , there were no further question to be made , but that his knowledge were sufficient to comprehend them . But it is apparent that no such contingent is knowable as a thing to come , more th●n as a thing not to come in its owne nature , and consequently God can no more know that it is to come , then that it is not to come ; unlesse that which in its owne nature is onely possible be determined this way or that way , and consequently made future or not future . This objection Suarez foreseeth and proposeth : Sicut divina potentia non potest facere id quod de se non est factibile , ita nec scientia divina scire potest id quod ex se scibile non est , neque certum judicium ferre de eo quod in se omnino incertum est : Nam neque scientia potest ferri extra objectum suum , neque potest suo modo non commensurari illi in certitudine , & infallibilitate , quia requirit adaequationem . And to this purpose he alledgeth Thomas , saying ; Scientiam non posse esse necessariam , nisi objectum sub aliqua ratione qua attingitur , necessitatem habeat . Et hoc modo dici potest requiri ex parte objecti certitudinem objectivam , id est , talem modum veritatis , quae apta sit , ut certum & infallibile judicium feratur , quod sane habet omnis veritas hoc ipso quod determinata est . In which latter words he gives in briefe a better and fairer answer , then in the whole distinction following , if he be able to make good what he saith . For indeed every truth determinate is a sufficient object of knowledge . But I would know of him or you , how comes it to bee true that such a contingent shall exist , whereas in his owne nature it is onely possible to exist , and indifferent as well not to exist as to exist . As for example , how is it true that to morrow it shall rayne , rather then that to morrowe it shall not rayne , seeing in it selfe it is no more inclinable to the one then to the other . If the one were true and the other false , then there were no question , but God should knowe the one to be true and the other to be false . But seeing there is no reason given by Suarez , why the one should be true rather then the other ; there is no reason why one should be knowne of God to be true more then the other . And therefore Suarez layeth for a ground that future contingents have from all eternitie a determinate truth , but shewes not how they come to have their truthe ; nor how thinges merely possible in themselvs come to be future , which as it is apparēt , could not possibly be without a cause . But had he gone about this worke , which indeede was most necessary , the truth would soone have appeared in his colours . For it will soone be found that nothing could be the cause hereof but the will of God. Which was the opinion as he professeth both of Ricardus , and of Scotus , and in effect of Cajetan and of many of the Thomist ; and that Alexander of Hales favoureth it . Neither could he be ignorant that Alvarez maintaynes it to have bene the opin●on of Aquinas also . To the same opinion Durand not only inclines as Vasqu us writes in 1. disp . 65. cap. 1. but to it only adheres as the same Vasquius notes in the sa●e disputation , cap. 2. Durands words are playne ; Not only Gods prescience of a thing to come is joyned with his will to have t● come , in 1. dist . 35. q 3. num . 25. Deum prescire , A fore , coexigit . Deum velle , A fore . But also that his prescience is built hereupon ibidem dist . 39. q. 1. num . 10. in these words . Repraesentatur res fore vel non fore per essentiam divinam , non ut est solum essentia virtualiter rem omnem continens , sed ut est volens rem possibilem sore , & quia libere vult rem fore . And Vasquius himselfe not only acknowledgeth that from the decree of Gods will may sufficiently be gathered the certeintie of knowledge which God hath of future contingents , in 1. disp . 65. cap. 4. but also proposing the same objection that Suarez doth above mentioned , answeareth it not as Suarez doth by saying , Things contingent have a determinate truth , as touching their being for the the time to come , whereof we nothing doubt , but shewes whence they have it , which point Suarez declined wholy tanquam praecipitium as a break-necke to his owne opinion . But Vasquius deales more plainly , and professeth that future things of merely possible become future by vertue of the decree of God. Observandum est ( sayth he ) futurum ita esse objectum scientiae Dei infallibilis eo ipso quod re ipsa futurum est , ut tamen nostro modo intelligendi supponat decretum Dei , tan quam causam ante quam nihil intelligitur vere esse futurum . And agayne , Quia nulla res ex se futura est , sed ex voluntate & omnipotentia Dei , ideo antequam intelligantur futura , supponitur Dei voluntas ut causa illius non quidem durationis ordine sed rationis , & num . 23. Sicut creatura nondum possibilis est , donec Deus intelligatur esse , qui est primum omnium ens , sic etiam creatura nondum est futura donec decretum voluntatis esse intelligatur , ex quo ut ex causa futura est . Thus Vusquius mainteyning the infinity of Gods knowledge to be the ground of his knowledge of future contingents , as well as you doe , yet doth not make use of this his opinion to oppose the forgoing of the determination of Gods will as you doe . Yet what have you conferred to the overthrowe of that opinion which you impugne , that deserves to be named the same day with the least part of the meanest of those that have mainteyned it . You only shewe your teethe , and proceede confidently in dictating what pleaseth you without any evidence of reason to confirme what you so boldly propos● . I long to come to an end of this . In the next place you give some reason for your assertion . As when you say , We are able by Gods permission to lay a necessitie upon contingents and so to foreknowe them , yet our knowledge still is but finite . Hence you seeme willing to inferre that therefore God seeing his knowledge is infinite is able to know future contingents without laying any necessitie upon them , by the determination of his will. I am very glad to heare you reason , because it is so rare with you herein like to Hector Naevianus , Qui Philosophari volebat sed paucis . Henry the seventh of England was wont to say he desired to look his dangers in the face : so I desire to know what my opposite hath to say against the truth I defend . I have beene so long exercised in these points , and encountred such champions , that I have no cause to feare your colours , nor powder and shot neither : wherefore in the first place I answer , that the difference betweene knowledge finite and infinite doth not require that infinite knowledge should extend so farre as to know things unknowable , for that were to extend beyond his object . But rather herein they differ , of things knowable , finite knowledge takes notice onely of some ; infinite knowledge comprehends all . Now things contingent till they are determined to come to passe , or not to come to passe , are not knowable that they shall come to passe , nor are knowable that they shall not come to passe ; and consequently cannot be knowne that they shall come to passe , or knowne that they shall not come to passe . For if the understanding of man doth apprehend a thing as future which is not future , herein he cannot be said to know but to erre rather . Now that which in its owne nature is onely possible , cannot passe from this condition into the condition of a thing future , without some cause . Now you have shewed no cause of this alteration , nor you list not to inquire into it , it is too hot for your fingers . For by inquirie it would be found that no cause hereof can be assigned , but onely the will of God. Secondly , I deny that God by determining things contingent , and in their nature meerly possible , making them future , doth lay any necessity upon them , but rather decreeth a contingent manner of production unto them , answerable unto their natures . For as hee decreeth that necessary things shall come to passe necessarily , so hee decreeth that contingent things shall come to passe contingently . Thirdly , as touching your antecedent , I desire to know what things contingent those are , whereupon we can lay any necessity , whereby to foretell them , for it passeth my imagination to divine . This may well goe for your owne . I have been acquainted with many disputants in this argument , I never met with any argument of any kinne to this . Certainly there is some exquisite curiosity in it . For you suppose men may doubt of this , and therefore you undertake to prove it : but when ? In your treatise of the divine providence , that I heare is newly printed , we shall heare of it belike ere long , in case you doe not forget what you promised : and the reason why I may doubt hereof is this ; In the end of the fifth Section of this Chapter you told us that you were anon to intimate , that the reservation of such liberty unto God himselse , ( as never to passe any decree whereby to binde his owne hands ) is a point of high perfection . Now this anon of yours is yet to come , for hitherto since we parted from that section wee have received no intimation hereof . But be it , that you will bee as good as your word , what is that which you undertake to demonstrate ? That some events which are to day truly contingent , may by our industrie become to morrow truly necessary . But this needs no demonstration . For whatsoever I doe , by doing it , I make that necessarie , which before was contingent . For every Sophister knowes out of Aristotle , and out of common sense also , that Omne quod est quando est necesse est esse . But this is nothing to your purpose . For you speake of such a necessity laid upon contingents , as whereby we might foreknow them . But by doing things I cannot fo●●know them ; for knowledge of things upon the doing of them , is rather after-knowledge then fore knowledge . And therefore though heretofore I thought of no other meaning of these words of yours then this , yet now by pondering better upon it I conceive you have a farther reach , and that of a mysterious nature : for as much as you are loath to utter it , and give an instance of that which you deliver . Yet why should you be loath to utter that which you presume no intelligent Christian will deny ? This makes me looke back againe upon your words , to try whether I can start the mysterie . And hereupon I discover other mysteries , though not the maine ; as when you say , We are able ( after this necessity layd upon them by our selves ) infallibly to foreknow and foretell . Now this speech is mysterious and imperfect : for you doe not tell us what we may foreknowe and foretell whether it be the things themselves whereupon we have layd the necessitie spoken of , or rather some thinges els ; but neither of these thinges doe you acquaint us with here . For if you had I should make no question , but if we might foreknowe them , whatsoever they be , we might without any more adoe foretell them , if we were not tonguetied . Now no necessitie can we lay upon any thing but by doing it , and such a thing cannot be sayd hereupon to beforeknowne , therfore undoubtedly your meaning is , that by doing something before contingent , and therby laying a necessitie upon , it we may foreknowe another thing . Now this may prove nothing to your present purpose ; and yourselfe in this argumentation quite besides the cushion . For Gods foreknowledge which you impugne is the foreknowledge of a thing contingent , by willing it . But this foreknowledge of man , shall be the foreknowledge of one thing by willing and doing of another ; now these are no more suitable then the hares head and the goose gibletts . And to proceede a litle further in my conjectures , because your concealments put me to it , I say your concealment is most unseasonable . For as much as you conceale that whereupon your argument depends , like unto a Physitian that giving a Medicine to his patient , he should tell him there is one necessary ingredient more belonging to it , and he must suspend the taking of it , untill he goeth to the East-Indies to ferche it . In which case his patient may have his greene cap on his head before he returne . Suppose faith and repentance be those contingent things upon which I may lay a necessitie by beleiving and repenting ; will you say hereupon I may foretell my salvation ? If this be it , this againe is nothing to the purpose in a second respect . For the assurance of my salvation is not so much built upon my faith and repentance , as upon my perseverance in faithe and repentance unto the end . And I cannot hereupon foreknowe or foretell my salvation untill I am dead , which is not to foreknowe it , much lesse to foretell it . Agayne my assurance of salvation depends not so much upon my faithe and repentance , and perseverance in both , as upon the revelation that God hath made , that as many as finally believe and repent shall be saved ; and also that if once I believe and repent truly I shall continue therein to the end ; which I have cause to doubt whether you believe . Agayne doe you thinke indeede , that it is by Gods permission only that men doe believe and repent ? and doe you thinke good to deny that God doth effectually worke them unto faith and repentance ? You must needes take this course . For if God be indeede the Authour of faith & repentance , thē he did decree to give men faith & repentance , & so contingents should be decreed by God , and God should foreknowe them by seeing the purpose of his owne will to bestowe them . Thus I have ventured to boult out the mysteries which you conceale . If I have missed of the marke , I will aime at it no more and give it over with a mysterium quaere , as Schoolemen sometimes when they have hunted themselves out of breathe they have ended their discourse with a Responsionem quaere . Yet we have not finished this Section . The very next sentence is a Crevecoeur unto me , I can make no sense of it : Succession is a scroule ( as we imagine it ) containing severall columnes of contingency or indifferent possibilities , of which only so many or so much of any as in revolution of time take inke and are unfolded become visible to men and Angells . Alas , what disaster hath befallen me , that I should divert from other studies wherein I fought the Lords battayles against forren enemies , and encountred with errours plainly sett forthe nothing involved with affected phrases , or streynes of expression in farre fetcht Metaphors , but strengthned with such armes as witt could afford without Rhetoricall painting , their manner of fight well knowne unto me , and in confuting whereof I profited myselfe and gained increase of knowledge and of abilitie in mainteining the truthe of God. And now to be cast upon such discourses the opening of the meaning , whereof in one sentence sometimes costs me more paines then the answering of their best argument , and all this without any profit redounding unto my selfe , my time wasted , my knowledge no whit bettered : well , jacta est alea , we must proceed , and since our hand is put to this plo●gh , though oftentimes I looke backe , and come to a parle about not intermission only but interruption also , yet I must not breake off . Succession is as much as time , and this you compare to a scroule containing possibilities . Out upon the shallownesse of my wits , that can comprehend no analogie in this comparison . For though all changeable things are said to bee in time , yet nothing like unto writing which is in a scroule , as in the subject of it . For time is rather an antecedent to things durable , then things durable an antecedent to time . But to say that time contains possibilities , is a wilder speech then the former . For before ever any time was , possibilities were as many as now , and more also . For the world was possible , and every part of it , and every thing that since hath beene , or shall be , even before the world was , was possible like as the world was . Aga●ne , the duration of possibilties hath no succession ; for if it had , then time should have beene before the world was . By unfolding of these possibilities , I thinke you intend the bringing of them into act , and this is to take ink , as you phrasifie it . Now I had thought the scroule had contained onely those things that are written in it , and so the things brought forth in it , and not those things that are not written , and so accordingly neither time is to be accounted to containe possibilities . Yet all things that are brought forth , surely are not visible to men , howsoever they are to Angels . So that when the painting with a great deale of intention of spirit and consideration , is washed off , the face of the sentence is but this . In time many things before possible are brought forth into act : what is mine understanding the better for this , or my readers either ? Then you returne to your former mad paradoxes , and tell us againe , ( to inure us to your bugbeares , that hereafter wee might be the lesse affrighted with them , ) that the Almightie lookes on all things as well from that end of time which is to come , as from that which is past ; and that his infinite and eternall wisedome doth not only encompasse all things that come to pass , as the circumference doth the center , but penetrates the whole scroule of succession from end to end , more clearely then the Sunnes brightnesse doth the perspicuous ayre . To this I answer , that it is indifferent unto man in the course of his knowledge , to take notice of things that have beene either from the beginning of the world to Noahs flood , or from Noahs flood to the beginning of the world . So likewise it is indifferent unto us to take notice of things done from this day upwards to the beginning of the world , or from the beginning of the world to this day . As for things to come they are unknowne unto us . But if they were knowne unto us , as by revelation they may , it were as easie for us to take notice of them successively from the end of the world , rising upwards unto this day , or proceeding from this day unto the end of the world . As for notice of them all at once , it is impossible to be taken by us , our nature disposeth us to understand things onely successively one after another . Now it is without question that all things are knowne to God that have beene from the beginning of the world unto this day , and that shall bee from this day to the end of the world . And therefore if God were to take notice of them , and that in a successive manner as we doe , it were indifferent for him to take into consideration first the things that have been the first yeare of this world , then those things that came to passe the next yeare , and so forwards unto this present yeare , and so successively to take notice of what shall be the next yeare , and so onwards unto the end of the world . Or otherwise he might begin to take notice of those things that shall come to passe the last yeare of the world , then what shall come to passe the yeare before it , and so upwards unto this yeare , and thence proceed to consider what hath beene the last yeare , and so upwards unto the first yeare of the world . But albeit this kind of successive consideration be incident unto man , yet it is not so with God. He hath from everlasting knowne what from the beginning of the world unto the end should come to passe , and that not successively but all at once . For his whole knowledge and every part of it is everlasting . And therefore it is absurd to say that God knowes things from the beginning of the world unto the end , unlesse in this sence , God knowes all things , which things come to passe from the beginning of the World unto the end , thereby denoting the succession of things in the World , not in the knowledge of God. But much more absurd is it to say that God knowes all things from the end of the World to the beginning of it : because this speech can admitt no tolerable congruity of explication , like the former , namely by applying it , not to any succession in the knowledge of God , but to the succession of things in the World. For albeit that we may well say that things doe succeed in course from the beginning of the World to the end ; yet it were absurd to say that things doe succeed in course from the end of the World to the beginning . You may as well say , A mans life hath continued not only from the beginning to the end , but also from the end unto the beginning , which is as much as to turn a mans heeles upwards , and place them where the head should be . As for Gods incompassing of time as the circumference doth the center ( wherunto you may adde the circular duration formerly spoken of ) and the penetrating of the whole scroll of succession from end to end , wherein you so much please your selfe as in rare notions , I take them to be no better then sicke mens dreames : we have nauseated enough upon them , you needed not to have repeated them , yet you will have these conceyts of yours to be receyved for precious truths , as Mountebanks commend their oyles and balmes , and not so only , but to be as cleere as the Sunne also . It is well that paper blusheth not . Every man seeth how the brightnes of the Sunne doth pierce the ayre , doth every man acknowledge God to incompasse time by his eternitie ? Sure I am Durand censures this conceit as absurd . Yet I deny not but that others might doate upon it as well as your selfe , taking it upon trust without examination . And the corruptnes of mans mind may appeare in this very vanity , that he pleaseth himselfe many times in such notions as he understands not . Againe , doth every man that cleerly sees how the same peirceth the ayre , as cleerly see how Gods eternitie doth penetrate all time both all that is past and that which is to come , in such sort as indivisibly ( for eternitie is indivisible ) to coexist with it ? For hitherto tends the reach of your me●ning . A most absurd conceyte . For therhence it would follow that all parts of time past , and all parts of time to come doe coexist together at this present ; For if eternity doth now coexist with them , then at this present they must needs coexist with it , and consequently they must exist at this present , ( otherwise how could they coexist ) whence it followeth that both time past should be present , and also time to come , As absurd and voyd of all reason is that speeche of yours , whē you say that Gods finger hath drawne columus of possibilities . God knowes things possible , I confesse , but his finger hath not drawne these possibilities , no more thē he hath drawne himselfe and his owne omnipotent nature . For nothing is required to the denomination of the possibilitie of any thing , but this , that God is armed with allmightie power , whereby he is able to bring it to passe . Now amongst possible things some are brought forth immediately by God , some by second causes , whether by God or by second causes , they are all knowne to God , and who doubts now adayes of this ? yet this is the whole contents of your last sentence , which you have commended unto us so embroydered with art , and with the needle worke of quilting eloquence , as if you travayled in childbirth to be delivered of words and phrases , which many times vent untruthes , commonly deliver but vulgar sence , and sometimes end in no sence . Yet when a man or oxe or asse brings forth any thing that is possible ; you say it is like the embroyderer who fills the drawers obscure patterne with conspicuous branches of silke , gold , or silver , which yet notwithstanding is fulfilled in bringing forth that which is accoumpted the eigth deadly sinne among the Irishe ; were ever quaint terms and silken similitudes worse bestowed ? by the way forgetting that the Embroiderer himselfe is a second cause in bringing forth things possible into act , as well as a boy doth in playing at Top and scourge . And you may as well compare the Embroiderer to a boy playing at Top and scourge , as a boy playing at top and scourge to an Embroiderer . Turpe est difficiles habere nugas : If any man prove an ounce the wiser for this , he may soone prove as wise as Pauls steeple . I remember in the beginning you called this discourse of yours a paradise of contemplation , and I confesse I finde many flowres of Rhetoricke growing therein , and especially pre●ty similitudes , but by applying them they are utterly cast away , for commonly they serve either for the illustration of untruths , or very vulgar truths . And great pitty but they should finde a place among the toyes in London . 12. In the last place for a congruous explication of Austines and Gregories meaning , in passages before mentioned , you commend unto us certaine observations as necessary extracts of what hath hitherto beene delivered . This necessity I presume was no impeachment to the liberty of your will in broaching them , for my part I see no necessity at all of them , nor of this whole discourse of yours . In like sort as little necessary it was that my braines should be surbeaten so often in hunting after the involved sense of many sentences , thorow the thickets of wilde phrases and figures , and affected obscure expressions . As touching the perfection of Gods knowledge uncapable of addition , therein we argue with you . Your next position is worthy of consideration ; As Gods knowledge doth not make things to be , so neither doth the immutable or absolute certainty of his knowledge make things so knowne by him to be immutable , or absolutely necessarie either in themselves , or in respect of his eternall knowledge . To this I answer , first to the first member of your sentence , that great Divines from Austines daies to these daies have maintained that the knowledge of God is the cause of things . And the reason they give is th●s ; because the knowledge of God is scientia artificis , the knowledge of a crafts-master . Now the case is cleare , that craftsmasters by their knowledge doe worke and cause things . Yet I am content to helpe you with a distinction , if you will be pleased to accept of it . That the knowledge of God which is the knowledge of an artificer , is the scientia simplicis intelligentiae , whereby hee knowes all things possible , and how to order all things most conveniently to their ends . But the knowledge you speak of here proceeds of scientia visionis , wherby God ever knew what should come to passe : and this knowledge indeed is not the cause of things . But as for the later member of this your sentence , it might have been● so carried as to give your selfe satisfaction ( if I be not deceived ) and us also : as thus , So the certainty of Gods knowledge doth not make things certaine ; or if you would adde the word necessarie we could have bo● with it , though it marreth the proport●on ; which precisely is this , As knowledge doth not make things to be , so certaine knowledge doth not make things certainly to be . But you leaving out the word certainly , take away all evidence of proportion . Belike you would acknowledge that certaine knowledge doth make things certainly to be . But I doe not like the proposition , and the genius of your argument drawn from proportion , if it hath any force any way , hath force against it . Now if I doe not acknowledge that certaine knowledge makes things certainly to bee , much lesse would I acknowledge that it makes things necessarily to be . There is so manifest reason against it , considering that all those things that fall our contingently , are as certainly knowne to God , as those things that come to passe certainly . Yet you ( as ●imorous men never thinke themselves sure enough , ) are not content with this , but clogge your inference with other needlesse circumstances , as in saying , absolutely necessary , and that not in respect of themselves , but of Gods knowledge also : whereas without these the comparison was incongruous enough . And these circumstances I say are needlesse , because I would grant what you desire without these . But by your addition of these I perceive your meaning : for hereby you imply that it is necessary that things knowne by God shall come to passe : for though knowledge doth not make them to be , much lesse to be necessary , yet upon supposition of Gods knowledge , it followeth necessarily by way of argument , that such things as God foreknows shall come to passe . This is of an undoubted truth , which kind of necessitie is not any necessitie of being in the things themselves , but only of externall denomination upon supposition of Gods foreknowledge . And you doe in vaine seeme to strive against this ; For can you deny this argument ? God foreknowes that Antichrist shall be destroyed ; therefore it is necessary that Antichrist shall be destroyed according to the time foreseene by God , neither will it herhence followe , that therefore it is absolutely necessary that Antichrist should be destroyed , as you very weakly suppose . For necessitie upon suppositiō onely , commonly called necessitie of consequence was never yet taken for absolute necessitie by any that I knowe . I medle not with the terme immutable , because it is nothinge congruous in the application . For applyed to Gods knowledge , it signifieth that knowledge which havinge being cannot be altered , but applyed in this sense to the event that commeth to passe is untrue . For no event , especially contingent , after it comes to passe is immutable . If applyed to the manner of comming to passe , yet it is not congruous . For God knowing that it shall come to passe in a mutable manner ( that is in a contingent manner , for if that be not your meaning , I know not what is ) the immutability of Gods knowledge doth rather confirme the contingency of the event , then diminish it . Yet you suppose some would inferre the contrary : but I assure you I am none of them , and that for the reason before mentioned . Yet still it holds good , that if God foreseeth such a thing shall come to passe ; It followeth of necessity that the same thing shall come to passe , albeit not necessarily but contingently ; when you say , Gods knowledge of things mutable ( that is of the futurition of contingents ; give me leave to construe you so , that I may fayrely understand you ) is absolutely necessary , all Schoolemen I thinke that ever write are directly against you . And for good reason ; for like as it was not at all necessary that such a course of contingent things should be in the world as now is , so neither was it necessary , much lesse absolutely necessary , that God should know this course ; for if he had ordeyned another course of things ( as it was very possible ) then he had also knowne another course . But your meaning though incommodiously expressed I conceyve to be this : Vpon supposition that thing should come to passe , it was necessary that God should know those things . For it is impossible that he should be ignorant of any thing that is to come : And this is a truth . But you have marred it by adding the word , absolutely . For to be necessary in the sense before mentioned , is to be necessary upon supposition only and not absolutely . Thus you see I would fayne have healed the incongruity of your position , but it will not be healed . Agayne you tell us , that It is most true which S. Gregory sayth that things future doe not come upon God , as they doe upon us , that things present doe not passe from him or by him , as they doe from us . That which you take to be most true , I take to be most false , in the sense wherin you deliver it . For like as they passe from us by ceasing to coexist with us , so they passe also from God as ceasing to coexist with him . And as they come upon us by beginning anew to coexist with us , so they come upon God also , as beginning anew to coexist with him . The conforming of space of time , with space of place , doth abuse your understanding , and cast you into errour ere you are aware , though you will not be perswaded of it . In space of place it is true things both comming towards us yet doe not come towards God ; and passing by us and from us , yet doe not passe by God or from God. The reason whereof is , because God doth coexist with all places , and filleth all but man doth not . And no marveile . For all places doe actually exist , and God existing too , they are truly sayd to coexist together . But as for all the parts of time they doe not exist together , and therefore consequently cannot bee said to coexist with God , neither God at once to coexist with them . But as they doe exist by succession one after another , so is God said to coexist with them , not by reason of any succession in God , but onely in the creature , and as wee lose our coexistence with creatures that cease to be , so doth God. For coexistence is an externall denomination attributed unto God from the existence of the creatures . In which sence he is said to be He that was , and is , and is to come ; to wit , in respect of his coexistence which was with things that are past , and which is with things that are present , and which shall bee with things that are to come , to w●t , when they are come . But besides this succession in man of coexistence with other creatures , there is also a succession in man which is not in God. For he groweth or diminisheth in the quantity of his body , he is changed and altered to and fro in the qualities both of body and soule . In body sometimes hot , sometimes cold , sometime faire , sometimes foule . In soule he hath for a while a growth in knowledge , afterward hee 〈◊〉 and decayeth in knowledge . As for the duration of his essence , that is without succession , as the Angels are . And to continue the same as God doth , is not to gaine ought , but to keep that which he hath . God is alwayes ; so are Angels since the time they have beene . The manner of Gods duration is indivisible ; such also is reputed the duration of Angels ; whom Schoolemen acknowledge , not to be measured by time , but by Aevum as touching their substance ; onely as touching their thoughts , whereof there may be a succession , they have invented a discreet time to be the measure thereof . God loseth no existence by antiquity : man neither loseth nor gets existence by continuance . For how should the continuation of existence be the losing of it ? and how can hee get that which he hath already ? Accidents are gotten and lost , I confesse , nothing so in God. Thus your fancies cast about to gaine some confirmation of your former erroneous conceit , of Gods coexistence with all parts of time ; but nothing serves your turne . If by continuance alone we did gaine any thing , which before we had not , God himselfe should gaine something which before he had not . For without doubt hee hath continuance . Times passing ( you say ) exonerate themselves into the Ocean of his infinite duration without inlarging it ; Times comming incessantlie flowe from it without diminution of it . No doubt you please your selfe in these expressions : To me they are worse then Empedocles his Androprora were to Aristotle . There is no canting like unto this . The waters that run into the Sea , are a part of the Sea ; thence they came , and thither they returne , as Salomon telleth us . And therefore no marvell if the Sea neither is diminished by their egresse , nor by their regresse enlarged . No creatures duration is a part of Gods duration , as the rivers are part of the sea . And how doth our duration flow from Gods , but as an efficient cause , and that equivocall , that is wholly different ? but water doth not come from the Sea , as from an efficient , much lesse equivocall , but as a part from the whole . Neither indeed doth our duration proceed from Gods duration , but from his will. For our duration is our existence continued , and this from the will of God. For he worketh all things according to the counsell of his will. Thus we can devise how our duration comes from God , though farre different from the flowing of the water from the Sea : but how our durations doe exonerate themselves into God , or into his duration , it surpasseth the sphere of my imagination to devise . I doe not thinke Paracelsus was ever able to interprete this . Yet some say he heard the devill reade a lecture through a grate in the Vniversity of Toledo . Yet you have not done traversing your ground . Times future ( you say ) are said to come upon us , or to meet us , because our duration or existence cannot reach to future things whilest they are future . Your figure Catachresis when will it be at an end ? when we talke of reaching , we suppose the thing to have existence whereat we reach , but time future as yet exists not . Yet you thinke God doth reach it by coexistence with it . Yet I marke of late you forbeare th●s phrase . Is it not because it doth manifestly discover the errour of your conceit ? For to coexist with things future , doth imply that things future coexist , and consequently exist , and so they are present , and not future . The very Angells are not of so long standing to day as they shall be to morrow . This I confesse is something , but I would gladlie know what inference you make herehence . Angells have had a beginning ; God hath not : if God had a beginning , as Angells have had , every day he should be of longer duration then he was the former , yet without any change , and consequently without succession . But will you inferre herehence , therfore God hath coexistence with things future ? A consequence of no coulour of probability ; and the consequent in it selfe implying manifest contradiction as before I have shewed . Till future things exist , we have no coexistence with them ; nor God neither . For if God did coexist with them , they should coexist with God , & consequently exist , and so cease to be future , and forthwith become present . Yet you labour to prove the contrary ; and so you may , and sweate too , and be never a whit the nearer to that you seeke for . God is every way before time , ( you say ) that is , not onely before it , as we accompt ( he is before that which is to come and so are we also , but he was before all Worlds ) but after it and behind it also . For that which we accompt after or behind time , you call before it ; that so with the better grace you may attribute it unto God. But we like plaine fellowes , love to speake plainlie , and to call a spade a spade . And in the like language we deny that God is after time to come , and prove it thus . To be in duration after any thing is to be while that other thing is past , or at least , the first ex●stence of it ; but God in this sence cannot be sayd to be after time to come , because time to come is neither yet past nor yet existent . Yet at length when divinations will not serve your turne , you thinke to have gotten a text of Scripture for it . Gods duration you say is Yesterday , to day to morrowe and the same for ever . It is well you did not quote Scripture , least so your penne might have bene censured as Corruptor stilus for putting into the text to morrowe , and that in small letters suitable with the former . Perhaps you may say , why may he not be as well sayd to be to morrowe , as to be Yesterday . I grant the proportion of truth in both ; but where doe you find it , to be sayd of God that He is yesterday . Take heed of adulter sensus which may be as bad as Corruptor stilus . Not in the Hebrewes where it is onely sayd that Christ is the same yesterday , and to day and for ever . Not that he is Yesterday , nor that he is To morrow ; but rather to the contrary thus , He was , he is , and he is to come : But still the same in opposition to alteration , more wayes then you have expressed ; nor to alteration onely , but to all possibilitie of alteration . For he is of necessary being . T is false to say , that In his duration all thinges are . It beeing neither true formally as it is manifest ( for time is no part of eternity ) nor eminently . For it is nor Gods eternity that produceth things , or maintayneth the duration of things , but the will of God armed with power and wisedom to doe every thing . At first sight , I thought to have made no exception , against the last sentence ; but upon second thoughts two members of the three seeme to be as faultie as any . For things future have no being at all in esse reali , as touching reall being , they are in esse cognito and esse volito , knowne by God and decreed to come to passe in due time . So likewise things past have no being at all , only they are knowne of , and were decreed by God , to be in such a time as now is past . And how can they be sayd to be in God ? Not formally as is manifest ; nor eminently , for he cannot produce things past . For that were to make them not to be past . Yet you end in a truth , that Thinges present cannot subsist without him . I would you had both begun , and continued so . Yet this you corrupt with a needlsse amplification , That presence cannot subsist without him , which being but a relation requires no distinct operation , to susteyne it , distinct from that which susteyneth the foundation . In the end of the fifth Section you promised to intimate a certaine point of high perfection in God consisting in the reservation of his libertie ; but since that time we never heard of it more . CHAP. IX . Of Divine Immutability . IN the first place you tell us that some Schoolemen mould immutability in the same conceit with eternity , and that others make that the off-spring of this ; but you conceale your Authors . I see no reason for either , but manifest reason I have against the first . For if the conceit of eternity were one and the same with the conceit of immutability , then no man could conceive a thing to bee eternall , but forthwith he must conceive it to be immutable . But this is most untrue . For Aristotle conceived the heavens and elements to be eternall both waies , without beginning , and without end ; yet did not conceive them to be immutable , for as much as hee acknowledged them to be all under motion ; and the elements also , as touching their parts subject to corruption . Plato though he maintained the world to have had a beginning , yet hee acknowledged it to be eternall one way , that is , without end , yet did not conceive it to be immutable . The first matter was generally held to be eternall both wayes , yet none maintained it to be immutable . And no marvell . For mutation comprehends all kinde of motion , and consequently immutability excludes all possibility of motion , but eternity signifieth only continuance for ever . Now like as continuance for seven yeares , or an hundred yeares , &c. doth not require that the same thing should bee without all change for seven yeares or an hundred yeares , &c. much lesse doth it include the notion of immutability for such a space of yeares in the conceit thereof : so neither doth continuance for ever include the notion of being without all change for ever in the conceit thereof . Adam was made immortall , and so had continued if he had not sinned , yet should he not have been free from all change . The Angels are eternall ; that is , such as shall continue for ever , and so were made , yet neither are they now , nor were they made immutable . Indeed there are divers kindes of motions , some are in qualitie , called alterations ; some in quantitie , called augmentation and diminution ; some in place , called locall motion ; some in substance , as generation and corruption . Immutability in this last kinde commeth nearest to the conceit of eternity , yet there is a difference . For eternity signifieth onely an everlasting continuance which may be joyned with a possibility of not-continuance , as in Angels , and the soules of men , and our bodies also in the world to come ; but immutability cannot bee joyned with such a possibility ; therefore the conceit of eternity and the conceit of immutabilitie are much different . And for the same reason immutability cannot be the off-spring of eternity , rather eternity is the off-spring of immutability . I thinke both immediately flow from the manner of his being , which is necessarie . The like judgement may be made of that you avouch in the next place , to wit , That the true explication of the former containes the truth of this . If by the former you meane eternity , as I thinke you doe , ( though some while I referred it to your discourse immediately preceding of Gods infinite wisedome , which you chiefly place in foreknowing all things , which is a good reason of the unchangeable nature of his will. ) In my judgement immutability rather confirmes eternity , then eternity confirmes immutabilitie : and the knowledge of Gods eternity is the off-spring of the knowledge of his immutability , rather then on the contrary ; and that for the reasons before given , to wit , because immutability inferres eternity , eternity doth not inferre immutability . 2. That God is unchangeable I nothing doubt , but in my judgement you doe not well to prove it from the infinitenesse of his essence ; First because this consequent carryeth no evidence with it . That nothing can bee added to that which is infinite carryeth some evidence , but that nothing can be diminished from it , doth not . Some have maintayned that God can make an infinite magnitude , and a number infinite as Hurtado di Mendosa disputes . Secondly your argumentation is rather à Posteriori then à Priori . For if by essence infinite you understand infinite in duration , which is as much as eternity , I have already shewed that immutability better inferres eternity then eternity doth inferre immutability . But as for the necessitie of Gods being that doth manifestly and à Priori inferre his eternall being , and that it is impossible he should cease to be . And Bradwardine maintaynes that this attribute of God ens necessarium is the first attribute , as whence all other perfections are manifestly derived . For that a lesse perfect nature should have a necessitie of being , and a more perfect nature should have a contingent being is most absurd and impossible . For so that which is more perfect should have his dependance of being from that which is lesse perfect . Wherefore seeing God is of necessary being , it followeth manifestly that he must be most perfect . Yet I have cause to doubt of your sinceritie in affirming , that To infinite perfection nothing can accrewe . It is well knowne what conceyt Vorstius intertayned hereabouts , as namely that Gods decrees are not everlasting ; in which case some new act of will doth accrew to God , which before was not found in him . And I fear you will be found to be of the same opinion . And I pray what meant you in the former chapter and 5. Section to maintayne that it is a point of high perfection for God , to reserve his libertie , and what libertie is this but of decreeing ? Yet in the same Section you stile Gods decrees everlasting . But that denomination comes in against the hayre , as if it were only to choak your reader and h●nder him from laying that to your charge which this reservation of libertie , ( which you attribute to God , as a point of high perfection ) doth manifestly import . When you say , that From infinite perfection nothing can fall but must fall into God , or into infinite perfection seeing that he is in being infinite , in such a conceyt streyned so high , that it breakes into non-sence and flat contradiction . For if it fall from him , it falls not into him ; ●f into him , it falls not from him . In like sort in saying that God is indivisibly and totally in every space that can be imagined , you contradict that which formerly you have delivered in the chapter of Gods immensitie . For hence it followeth that God is in vacuo which you in plaine tearmes denyed there . 3. In the next place you propose a difficultie , and that is this : How Gods will or counsell should be eternally immutable , and yet everlastingly free . And in stead of answer you tell us , You see not what appearance of difficultie can present it selfe , at least to such as beare the two former principles before mentioned levell in their mindes and thoughts . So then two principles will serve the turne to cleare all this , provided that we keepe them levell in our mindes and thoughts : otherwise woe bee to the funambulus if he swerve never so little awry . Now these principles you say are first , That God is absolutely infinite in being , the other , That he is absolutely perfect according to all the branches of being or perfection by us conceivable or more then all these , perfection it selfe . If you will believe me , I assure you , I doe believe all this , and yet I am as farre to seeke for clearing of the former difficultie as ever . If the reason be because I doe not keepe them so levill in my minde and thought as I should , I assure you , I would willingly helpe this also if I knew how . I would doe any thing for a quiet life , and to cleare such a difficultie as this which in my opinion is a wondrous one , if rightly understood . But I much doubt whether every one that proposeth it , rightly understandeth it . For I have found by experience that many talke of the libertie of Gods will in proportion to our libertie ; Now our libertie consisteth in an indifferency of intertayning different acts of will. But we shall fowly erre if we intertaine any such conceyt of the libertie of Gods will. For the act of Gods will being all one with Gods will , and Gods will being his essence , and his essence being one most simple act , it was ever impossible that there should be any thing found in God which now is not , or that any thing should not be found in God which now is . You will say then was it not possible that other things might have bene decreed by God then are ? Yes undoubtedly even Iudas might have bene an elect , and Paul a reprobate . Yet other things thus decreed should not have beene decreed by any other act in God then now is in God , for the reason above specified , and that for ought I know so received by Schoole Divines , as denyed by none . And this is a mystery I confesse , wherein we must content our selves with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & leave to inquire how this may be ; for we are uncapable of that . Onely we can prove that the course of things that now is , in whole and part hath no necessary derivation from God , but meerly contingent , and accordingly proceeded from the free will of God , yet everlastingly determining this course of things that now we see ; and having everlastingly determined it , this will of God concerning this course of things , hath everlastingly continued immutable unto this day , and so shall for ever . As for your principles how they conferre to the clearing of this , I perswade my selfe you are not able to manifest . And what need , I pray , of making a difference betweene these principles which seeme to be all one ; and your selfe have coupled them tog●ther , as all one in the former section , and in that argument of yours whereby you proved the immutability of God. Yet these principles must bee helpt with another supposition , that so they may doe the deed ; that is , That absolute contingency , or possibilities aequipendent betwixt many effects , may as truly be the object of Gods eternall decree , as necessity in other workes of nature . Which supposition to raise your readers thoughts to an admiration of the momentous nature thereof , you say , You have often promised , and once for all by Gods assistance shall undoubtedly prove : wheras you might well spare your paines in this , no man being so simple as to question it , were it not that you do intoxicate your readers thoughts in the delivering of it with wilde phrases , in calling the contingency of things possibilities aequipendent . enough to slagger a man at the very noise of such cracking of thornes . Wee maintaine that God decreeth not onely contingency , but things contingent ; as namely Cyrus his restoring of the Iewes , and giving them liberty to returne to their owne country : the burning of the Prophets bones by Iosiah upon the Altar ; yea and the crucifying of Christ Iesus , the Apostles with one voice directly expressing so much , Act. 4. And such decrees of God though free , continue immutable , and that from everlasting , as indeed being from everlasting . And wee say there is no reason why God should alter what he hath decreed , considering that he knoweth no more now then he did from everlasting . In that which followeth we agree with you , that immutabilitie is a perfection , & mutability an imperfection ; likewise that to worke freely is a perfection , to worke necessarily is an imperfection ; and where both immutability and freedome of operation meet , the perfection of that nature is so much the greater . But this I finde not so scholastically expressed , when you say , That if man were as immortall as the heavens are , hee would be more perfect then they can be . This I say wants much of accuratenesse . For the heavens are not immortall . Aristotle conceived them to be incorruptible , but not immortall . For like as in case they were corruptible , yet could they not bee counted mortall , because they have no life to lose ; so though they be granted to be incorruptible , yet could they not thereupon be accounted immortall , and that for the same reason , because they have not life , which alone makes a thing capable of the denomination of immortall , and for want of life , the meanest of creatures having life doe in excellency surpasse the heavens . And if Aristotle had lived in our dayes to bee acquainted with such Astronomicall observations as we are , of so many Comets and blazing Starres in the celestiall Region , not only above the Moone , but even in the firmament it selfe , and that of long continuance , and at length wasted and consumed ; it is more then probable that his opinion concerning the incorruptibility of the heavens would have beene changed , considering his apologies and excuses in his bookes De Caelo , that the bodie of the heavens being so farre remote , and little certaine experience ( whereupon all natuall reason is grounded ) to be had of such things as might discover the nature thereof : therefore his discourse thereof whatsoever to bee taken in the better part , and extraordinary performances thereabouts not to be expected from a naturall Philosopher . And concluding his discourse concerning the incorruptibilitie of the heavens , he professeth that all experience did justifie his opinion in that point , for as much as there was never knowne any alteration there . So then , had he knowne of any alterations there , this might justly have altered the case with Aristotle , and that no alteration was then knowne , was to be attributed to the weake nature of Astronomicall observations in those dayes , whereabouts he was to depend upon the credit of others in their professions , being no Astronomer himselfe . In the next place you tell us , that Though freedome in it selfe be a great perfection , yet to be free to doe evill is a branch of imperfection , which springs from the mutability of the creatures freedome . This deserves well the scanning . Adam in his innocency was free to doe evill was he not ? Yet was he made very good , and after the image of God , and no sinne had yet estranged him from the life of God , and therefore his state and condition deserved to be accounted a state of perfection rather then of imperfection . Although I deny not but there be greater perfections then this of Adam . As the perfection of God is above the perfection of any , of all creatures . The perfection of Angells is above the perfection of man. The perfection of men in the state of glory above the perfection of man in the state of innocency . Yet I see no cause why Adams state in creation should be counted a state of imperfection , rather then of perfection . And for ought I see , freedom unto evill is no more favouring of imperfection then freedome unto good , considering that they both make but one morall freedome . For to be morally free to doe good quoad exercitium is to be free to choose whether a man will doe good or no , and quoad specificationem , is to be free to choose whether he will doe good or evill . So to be morally free to evill quoad exercitium is to be free to choose whether he will doe evill or no ; quoad specificationem is to be free to choose whether he will doe evill or good . This discourse of mine hath proceeded according to your owne phrase , that speaks of freedom unto evill , but to speak in mine owne phrase , I should not hastily speake of any freedome of the will of man to evill . You may say as well that the will of man in th● use of the eye is free to behold either colours or sounds which he will , or in the use of the eare is free to judge of sounds or colours as he will. There is a Common sence within , I confesse , whereby the will is able to judge of these , but by the eye or eare she cannot . The reason is , no facultie extends beyond his object . Within the compasse of his owne object it may be extended to any kind or particular , but it reacheth not beyond his object ; Now the object of the eye is onely colour , and the object of the eare is onely sound . And a man may looke upon what colours he will of many , that are presented unto him , so by the eare take notice of any sounds that are , but neither the eye can behold that which is not coloured , nor the eare appr●hēd ought that is not of the nature of sound . In like so● the will within the compasse of her owne object , may settle upon what she will , but beyond her object she cannot extend . Now the object of the will is good not evill , and therefore she is of free choyce to settle upon what good she will , but not upon evill . But here some may say how then can any evill be committed ? I answere two wayes : First by errour of judgment . For it is the nature of the will to follow the judgement of the understanding , therefore it is called a reasonable appetite . Secondly , by preferring a lesse good before a greater , as in making choice of doing something because it is profitable , or pleasureable , or some way or other advantageous for the present , notwithstanding that it is dishonest , and such as will bring a farre greater dammage unto us for the time to come . Or thus ; because we make choice of something as before mentioned notwithstanding a superiour authority hath forbidden it ; both because an evill inclination maks us preferre things presently pleasing and profitable , and withall prowd that we cannot endure to be in subjection to lawfull authority , such as undoubtedlie is the authority of God. Hence it comes to passe , that we are sayd also to be free to good or evill , which we may call a morall liberty in distinction from the former , which is liberty naturall , and consisteth in being indifferent to doe ought that lyes in our power to be done , provided that it may seeme convenient to be done . As for that morall liberty , it scarce ever was to bee found in the world . For it consisteth in an indifferent inclination neither vicious nor virtuous . Now where was ever such a disposition to be found ? Not in man before his fall . For hee was created good and holy , and inclined onely to delight in that which was truly good and pleasing in the sight of God. Some will say , then how could he sinne ? I answer , his sinne was the actuating of his naturall indifferency to the doing of any naturall thing . As to eate an Apple , or not eate it , or to eate this or that , a thing meerelie indifferent , had not God forbidded it , and in this case restrayned his libertie : which prohibition of Gods , he hearkening too much to the tentations of Satan , by the ministery of Eve , who before had tasted of the forbidden fruit , without any dammage discernable , and upon her commendation of it inconsiderately transgressed . Since the fall of Adam a vitious inclination hath possessed all , which even in the regenerate continueth in part , though a supernaturall vertuous or religious inclination hath possessed them , whereby it comes to passe that both carnall things are pleasing to them as they are flesh , and the will of God is pleasing unto them according to the spirit . Still the naturall liberty continueth in all , to doe any naturall thing , whether commanded or forbidden of God. For even in the regenerate there is a power to doe any naturall thing , though God hath forbidden it , and too great a propension to the doing of it , ( and that because God hath forbidden it ) in respect of the flesh . And in the unregenerate a power also to doe any naturall thing which God hath commanded , and an affectation to doe it also because God hath commanded it ; but in the way of hypocrisie to further their owne carnall ends and courses , yet have they no religious inclination to honour God. How freedome to evill is said by you to spring from the mutability of the creatures freedome , I doe not yet understand . First , what meane you by the creatures freedome ▪ Do you meane it of his freedome to good , or freedome to evill , or such freedome as is neither to good nor evill ? I thinke your meaning is of the creatures freedom to good . Secondly , what meane you by the change of this freedome of the creature ? If you speake of the creatures freedome unto good , how is it changed ? or into what is it changed ? here is nothing to answer , but by saying , that his freedome unto good is changed into a freedome unto evill . Which if it bee your meaning , it was verie absurd to say , that his freedome to evill did spring from his change into freedome unto evill . For thus the selfe same thing shall bee both before and after it selfe . Yet you say not , I confesse , that this freedome to evill springs from the mutation of the creatures freedome , but from the mutability ; that is , from the possibility of change . But that is as absurd . For change cannot be said to spring from a possibility of change , but rather from the agent that changeth . Why did you not say plainly , it sprang from the will of man disobeying his Creator ? I see a reason of this . First because freedome to evill doth rather goe before disobedience then follow after it . Why but then if this state of imperfection came not from the creatures delinquency , whence came it ? The truth is , not freedome to doe evill , but bondage unto sinn proceeded from the prevarication of the creature against God his Maker . And this is a state of great imperfection indeed , or rather of great misery , as whereby all mankinde are borne children of wrath , and such as deserve to be made the generation of Gods curse . And are you pleased to mince it thus , calling it onely a freedome to doe evill , whereas if yet we are onely free to doe evill , it must needs follow that wee are free also not to doe it ; yea and free also to doe good , which freedom is now adaies found in none but those whom the Sonne hath freed , according to that of our Saviour , If the Sonne hath made you free , then are you free indeed . But let us proceed with you . It was , I doubt not , the will and pleasure of God to make his creatures mutable before they be immutably happy . But hence it followeth not , that this mutability was necessarily prerequired . For how can that be said to bee necessarily , which depended meerely upon the free will and pleasure of God , without specification of so much as a congruous end intended by God , upon supposition whereof , this mutability of the creature might be said to be necessarily pre-required before their happinesse ? Now what kinne this is to the immutability of God , or to the reconciling thereof to his freedome , let the Reader judge . As also of the sobriety of that which followeth ; God in that he is absolutely perfect is essentially immutable , essentially free and immutably happy , because infinitely good . Then followes the order of immutability and freedome ; that the ground of this , this the perfection of that . Yet many creatures are free without any such growne as immutability , and where the one is wanting , the other cannot be the perfection thereof . And if we speake of immutabilitie in respect of second causes , is it not in the power of God to make the heavens , the Sunne , Moone and Starres immutabl● which notwithstanding should not be any free agents . And undoubtedly , the immutability of Gods will rather supposeth the freedome thereof , then is presupposed by it . But these are matters of no great moment , that which followeth is of more , though you doe but touche , and away , like the dogge at the River Nilus , who feares the Crocodile , and it may be herein you feare some bug-beare also . Freedome it selfe ( you say ) were no absolute perfection unlesse it were immutably wedded unto goodnesse . Gods freedom then , you will have wedded unto goodnesse . In what sence is this delivered ? I am of opinion that whatsoever God doth , it is impossible it should be otherwise then good . For it is impossible that God should transgresse ; As who hath no superior to give lawes to him , but rather his will gives lawes to all , yet in giving lawes to others he gives none to himselfe . And if his will were a law unto himselfe , it were impossible he should transgresse it in doing ought . For as much as whatsoever he doth , he doth according to the counsayle of his owne will. But you I doubt have some other sence which I will labour to start out if I can . You signify his freedome must be wedded to goodnes . When a man is wedded to his wife , he is restrayned from all others , and must keep himselfe only unto her . So belike amongst diverse things whereunto Gods power doth extend , his freedome must not extend to all , but be confined to that which is good . As if there were some rules of good and evill prescribed unto God , and he were confined to the one , and restrayned from the other . This is Arminius his language , upon which occasion , I have bene bold to encounter their 〈◊〉 in two digressions , who maintayne that there is a justice tha● doth oblige the will of God. If you would deale plainly in setting downe your opinion , and Scholastically , in taking paynes to dispute for it , and not in some sory manner to begge the question , I should be ready with the help of God to enter into the lists in this point with you also . And at this time , had you named any thing that God cannot doe in the way of justice , which otherwise he hath power to doe , I would have taken the paines , not to consider it only , but to confute it . For I hold that tenent not farre from blasphemy . And I doe well observe that in expressing this your opinion , you doe not signify that Gods freedome must be wedded to his goodnesse , but that freedome must be wedded to goodnesse . And indeed the freedome of men and Angells is to be limited by the lawes of God , who is their Creator , and may and doth give lawes unto them . But as for any law of obedience that God is bound unto , I know none , no not to his owne goodnesse as being neither bound to manifest it nor to communicate it : but by necessity of nature he loves it , that is , himselfe , and by necessity of nature whatsoever he doth , he must doe for himselfe , and for the setting foorth of his owne glory , as he shall thinke good , and not to any other end . He that is the supreame efficient , must necessarily be the supreame end of all things . So from him and by him , and for him are all thinges . Much lesse is he bound to the rules of any goodnesse or justice without him . But it may be of this we shall heare more from you hereafter . In the next place you returne to shew , how immutability and freedome may stand together ; and in stead of proving it you tell us , that we may easily conceive it , provided that they be rightly joyned or sorted . And hereupon you take occasion to discourse somewhat at large of the ill sorting of them , and that in such a kind as none would ever prove so mad as to sort them so ; ( yet that serves for matter of your discourse , ) but as touching the right sorting of them , I doubt we shall never heare of in such a manner as you promise , to wit , that our conceits shall easily comprehend it , no more then wee have heard of that reservation of libertie which you promised to intimate as a point of very high perfection in God. Well , the ill sorting of them seemes to bee the conceiving of God to be freely immutable , and that you say implieth contradiction , if not unto the nature of immutability , yet unto the nature of absolute perfection , or to our true conceit of infinite being . I know no congruity of this discourse of yours . For freedome is onely in resp●ct of operation , not in respect of being . For freedome supposeth being according to the kinde and nature of the thing which is said to bee free . It were a very absurd thing to discourse that man is not freely a man , or that he were not freely reasonable . And no lesse absurd is it to tell us that God is not freely immutable . You might as well tell us that God is not freely God. And yet if we list to walke along with you in the like vanity of discourse , we might maintaine that God is freely immutable , freely of absolute perfection , freely of infinite perfection , if you take freedome in opposition to coaction . For God is not immutable by coaction , nor of absolute perfection by coaction , nor of infinite being by coaction . And to be that which a man is freely , is better then to be that which he is by coaction . To be freely immutable in your sense , is not a branch of imperfection , but rather of impossibility . For it is neither possible to the Creator , nor possible to the creature . But imperfections imply a possibility , rather then include any impossibility . But suppose there were any such freedome in God , yet it followeth not , that it should put all those perfections which are contained in his nature upon the hazard . For how improbable were it , that God by his will should choose to be imperfect rather then perfect ? Possible indeed it were upon this supposition , but yet in respect of his wisedome and goodnesse , ●t were as good as impossible hee should will any such thing , though he were free to will it . But God by necessitie of nature is immutable , and impossible it is he should be otherwise ; & in this nature of his the will of God delghteth . And accord●ngly we may judg of the nature of these your extravagant suppositions : yet by your leave , mutability is not alwaies charged with possibility of doing amisse , but onely in creatures reasonable , yet is mutability found as well in creatures unreasonable , yea and without sense and life also , as in creatures reasonable . But to proceed : as it is impossible God should be freely immutable , so is it impossible he should be mutably free . But why you should account it the period of perfection I know no reason , more then to be immutably wise , immutably powerfull , immutably good . Neither doe I like your inference herehence , namely that therefore God is unchangeable in freedome , as in power , wisedome , or goodnesse ; like as because God is immutably wise , and powerfull , and good , it is no good consequence to say therefore he is as unchangeable in wisedome , power , and goodnesse , as he is in freedome . The consequents , that is , the propositions themselves I approve , but I cannot approve your deduction of the one from the other . Now because God is immutably free , therefore hee was , and is , and shall be eternally free , to exercise his power , and to communicate his goodnesse . All this we grant , and by all which you seeme to goe a birding , and if your tackling hold , you are like to catch something ere long ; and if I mistake not , the next sentence discovereth the mystery you hawked after so long : Free it is ( you say ) for him from everlasting to everlasting omnipoten●ly to decree as well a mutability in the actions of some things created , as a necessity or immutability in the course or operation of nature inanimate . In which words by that time I come to the end of transcribing of them , I finde more then at first blush I dreamed of . For that which you hunt after as now I perceive , is a soryconceit , and such as being granted you , will yeeld your cause as much support as a bulrush ; what need you thus travell to be delivered of such a principle as no man thinkes worth the asking . Onely you carrie it in such a phrase of obscurity , as if you desired your reader to conceive it to be some great mystery , whereas if ●t were plainly delivered , and that in a sober sense , it is no more then this , God hath decreed that some things shall worke contingently and freely , as namely , men and Angels ; like as hee hath decreed that other things , to wit , naturall agents , shall worke necessarily . And can you tell who is ignorant of this ? or can you shew that ever any was found to call this into question amongst Christians ? All Naturalists acknowledge this difference betweene naturall agents and voluntary agents ; and no Christian denieth but all this proceeds from Gods inward decree , and outward operation accord●ng to this decree . But what if you have a further ayme then this , and the obscurity of your expression in this particular serves onely to amuse your reader in that which is of no worth , that so in the meane time his intention may oversl●p the observation of foule things broached by you in a few words ? For consider I pray , would you have your reader swallow sucha goageon as this , that God is at this time free to decree this ? Why doe you not say as well that God is at this time free to decree the salvation or dammation of any man ? For why should not one decree of God be temporary as well as another ? and how contradictious is this to your owne often profession of Gods everlasting decrees , and also to your present doctrine of Gods immutabilitie ? For if he be now free to decree this or that , then may some decree of God begin to be , which before was not , and consequently there shall bee a change in God. For as much as some act shall be found in God which before was not . And if Gods decrees be everlasting , and yet to this day he continueth free to reverse these decrees , then is God free to change . Perhaps you will say , Gods liberty is eternall , ( for otherwise I know not to what purpose you discourse here of Gods eternall liberty . ) I answer , God is still and ever shall be free , but in respect of what ? In respect of those things that are possible and indifferent to be done by him or no. But that Gods eternal decrees should be at this time indifferent to bee made by him or no , is a thing utterly impossible . God alone cannot doe this , as Philosophers were wont to say , to make that which is done to be undone , it being a thing implying manifest contradiction . Againe , the libertie of God is not like unto the liberty of his creatures , whether Angels or men , which yet notwithstanding you very confidently confound , manifesting no sense of so uncouth an assertion . Liberty in the creature is unto different acts of will , as either to will this , or to will that ; but no such libertie is to be found in God. It was and is impossible there should bee any other act in God then there is , because God is a simple act , and that act is his very essence , and as his essence cannot , nor could not bee otherwise then it is , so neither could any other act of will be in him then there is . Gods liberty is only to different objects , not to different acts , though you passe over this without any distinction . Againe , in the sentence going before you told us , God was free to exercise his power , and to communicate his goodnesse ; which is most true : but when in the next place you tell us he is free to decree , this is nothing answerable to the former . For to decree is no exerc●se of his power , nor communication of his goodnesse . For if it were , then seeing his decrees have beene free from everlasting , from everlasting there should be an exercise of his power , and communication of his goodnesse . Which is as much as to say that the world was everlasting . Your next sentence is as wilde as the former , or rather more , not to speake of the coherence of them . For it seemes you have no more care of that , then as if you were dictating proverbs . That the course of mans life , or the finall doome awarded to every man ( though that must be awarded to all according to the diversity of their courses ) should be immutable , because they are foreset by an immutable omnipotent decree hath no more colour of truth , then to say the omnipotent creator must needes be blacke , because he made the crowes and Ebony black , &c. And this comparison you enlarge with multiplicity of instances , as the course of your stile is to exuberate in matters of no moment . You might as well have sayed that there is no colour of truth , why God that made a crowe should be a crowe , or that made the swanne should be a swanne . And indeed there is no colour of truth in this . For indeed a painter makes a fayre picture , but it no way followeth herehence that he should be a fayre picture , or so much as fayre . And though a pewterer makes a chamber-pot , yet no colour of truth , that he should be therefore a chamber pott , or that because a Chimny-sweeper makes a clean chimny , therfore himselfe should be a cleane chimny . Never was any knowne to be so absurde , as to devise any such inferences . Like as I think never any before your selfe was knowne to affirme , that there was as litle colour of truth in collecting , that things decreed by God should be immutable , because his decree is immutable . For I pray , what proportion doe you find in these ? the efficient cause that is aequivocall , is not of the same nature with the effect produced , therefore the thing decreed is not immutable , by reason of the immutability of the decree whereby it is decreed . Let every Reader judge whether there be so much likenesse betweene these , as betweene a foxe and a Fearne-bush . Yet you give no reason but the bare proportion it selfe to beare it out . Now the former inference which you denye , is drawne from the cause to the effect , the later inference which you denye is drawne from the effect to the cause . Yet these inferences you make proportionable . If you would make them suitable , after some such manner as this , it should proceed . God makes crowes black ; herhence it followeth not that God himselfe is black , so God decreed to damne Iuda● herehence it followeth no● , and what I pray ? I am ashamed t● follow the proportion of your inference least so I should utter that which in modestie is not fit , or thus . God makes Iudas his damnation immutable ; herhence it followeth not that God is immutable , or to helpe you with a proportioned case fitter for your turne . God makes Iudas his damnation mutable , herehence it followeth not that God or his decree is mutable . This I say better serves your turne , but this is not the inference whereupon you passe your denyall , but rather quite cam as we say ; Gods decree is immutable ; herhence it followeth not that Iudas his damnation , though foreset by God is immutable . Yet as for that inference proposed , which I sayd was more fitter for your turne , who ever sayd that God decreed Iudas his damnation to be mutable , or the damnation of reprobates to be mutable ? Who ever sayd that God decreed the salvation of Peter or Paul , or of any one of Gods elect to be mutable ? And indeed , it were very absurd to say so : For the mutability of a thing supposeth the being of a thing . Now hath God ordained that the salvation of Gods elect , after they have obtayned it , or the damnation of the reprobates after they suffer it , shall be mutable ? Hath he not rather ordained the contrary both as touch●ng his elect , that they shall ever be with the Lord , and as touching the reprobate that their Worme shall never dye , and their fire never be extinguished ? Yet I confesse either is simply mutable , in respect that God hath power to alter it . But this kind of mutability is not the object of Gods decree . For God doth not decreec to take unto himselfe power to doe this or that . Yet it is true , that by vertue of Gods decree some things come to passe contingently , and some things necessarily . But this is onely in respect of the agency of second causes , some of them being made by God , agents naturall working necessarily , some agents rationall and free , working contingently and freely : Not in respect of Gods owne agency , for whatsoever God doth work outwardly , that must needs come to passe contingently or freely : for it is not in the power of God to worke necessarily ; it is the perfection of God unalterable , to be necessarily , to worke freely . Now the doome of any man is the work of God , and so is the condemnation both of men and Angels , and not the worke of second causes : and therefore the contingent being thereof is not the object of Gods decree . God doth not decree , that to fall out contingently , much lesse doth he decree that after it is , it shall be mutable : speake your minde plainly , and tell us whether the damnation of Iudas , or of the Angels that fell , or of any reprobate that is departed this life is mutable . I presume you dare not affirme this : and what is the reason ? not because God wants power to alter , but because his will is that it shall not be otherwise , and his will can neither bee changed from within , nor resisted from without , because it is omnipotent . In this case therefore this consequence is good : God hath decreed the damnation of Iudas , and his decree is immutable , and omnipotent , therefore the damnation of Iudas is immutable , to wit , supposing the foresaid decree of God. Now consider wee the damnation of wicked men not yet departed this life ; hath God decreed it , or no ? if no , then his decrees are not everlasting , the contrary whereunto you have hitherto professed in words , though I feare your meaning is otherwise . Againe , if God hath not yet decreed it , then hereafter he shall decree it , ( for he must first will their damnation before he damnes them ) and consequently there shall be a change in God , and something found in him which before was not , contrary to that which you have delivered in this Chapter , sect . 2. in these words , Vnto infinite perfection what can accrew ? If then God hath decreed it , and this decree or will of God cannot be changed , for you confesse it is immutable , nor can be resisted , for you confesse it is omnipotent ; will it not necessarily follow herehence , that the damnation of such wicked men yet surviving is immutable ? This I speake in your phrase , but in mine owne phrase I say onely that herehence it necessarily followeth , that all such shall bee damned , which necessity is meerly upon supposition of Gods decree : and therefore not necessity simply so called , but onely secundum quid , and upon supposition , So likewise concerning the salvation of Gods Elect , who are yet surviving , if God hath decreed it , seeing his will is both unchangeable , and unresistible , their salvation must needs bee immutable , to speake in your phrase , but to speake in mine owne phrase , it necessarily followeth herehence that they shall be saved . There is to way to help this , but by maintaining that Gods decrees are not absolute but conditionall ; but it seemes you dare not venture upon this assertion in plaine termes , though the face of your tenet bespeakes such a course : And in another Treatise of yours you talked of a certaine disjunctive decree of God. It were a commendable thing in you to deliver your selfe plainly of your meaning ; for otherwise you will be guilty of something else besides a corrupt judgement . And indeed if you would deale plainly , and maintaine that God hath decreed salvation or damnation to none absolutely , but to all conditionally , and withall by sound arguments confirme it , there should be no further question ; we would willingly subscribe that no mans salvation should come to passe immutably , as you speake , or necessarily , as we speake ; no not so much as in respect of Gods decree ; if so be God hath decreed salvation to no man absolutely , but conditionally ; and that in such sort as that he may bee either saved or damned as he will. But then withall you must maintaine that God hath decreed to give no man faith and repentance more then another ; but left it indifferently to their free wills whether they will beleeve and repent or no. For albeit God hath ordained salvation to befall men upon ther finall perseverance in faith and repentance ; yet if God hath withall decreed to give some men faith and repentance , and finall perseverance therein , and deny all this unto others ; herehence it will follow that God in effect hath ordained some men absolutely unto salvation , and not other ; and it will necessarily follow herehence , that as many as to whom God hath decreed to give faith and repentance , and perseveran●e , they shall be saved ; and as necessarily , that all others shall not be saved to whom God hath decreed the deniall of the like grace , unlesse you will say that though God doth not give any such grace , yet they may beleeve and repent if they will , and therein persevere unto the end : I see no reason to the contrary , but this must be upon your opinion , as before hath beene specified , albeit you are not very forward in plaine termes to expresse as much . And in this place you scatter somthing that seemes to me directly contrary hereunto . For consider , though Gods decree concerning the doome of every man be immutable , yet you deny that hethence it followes , their doome shall be immutable . Now this of a conditionall decree is evidently untrue , as I presume will appeare of it selfe . For if God hath no other decree concerning Peters doome then this ; If thou beleevest , thou shalt be saved , if not , thou shalt be damned ; the case is cleare that this doome is immutable , not salvation absolutely nor damnation absolutely , but either salvation or damnation disjunctively as elsewhere I have found you to discourse of a disjunctive decree of God. Therefore seeing you speake of such a doome which you deny to be immutable , it followeth that you cannot understand it of a disjunctive doome , as salvation , or damnation ; but you must needs understand it of a single doome by it self● , as the salvation of Peter by it selfe , or the damnation of Iudas by it selfe . And withall you doe acknowledge this doome to be forset by the decree of God , which is as much as to acknowledge that it is decreed by God. Now I say if it be decreed by God , seeing his decrees cannot be changed , no● his omnipotent will resisted , it must necessarily follow that every one so destinated to salvation shall be saved , every one so destinated to damnation shall be damned . The best helpe you have against this , and whereupon this discourse of yours doth most runne , is , that the object of Gods decree is contingency , or mutability , ( for so you are pleased to confound things that differ . ) But you are nothing wary to keepe your selfe from contradicting your selfe . For when you say that God decreeth contingency , you doe withall deny that God doth decre● the thing contingent ; as you have expresly professed in your treatise upon Ier. 26. Did not Hezechiah feare before the Lord , &c. And withall to make your meaning the more plaine , you have professed that albeit God doth not decree necessity , but withall decrecing the things that come to passe necessarily ; yet in decreeing contingency , you deny that he decreeth withall the things contingent . But in this place you have plainly signified that the doome it selfe of every man is foreset by the immutable decree of God , and not onely the contingency of it ; And no mervayle , For albeit as touching the actions of men , ther may be some colour for the exempting of them from being the objects of Gods decrees , yet the doomes of men being the actions of God himselfe , there is no colour at all for the exempting of them from being the object of Gods decrees . And therefore this distinction of Gods decreeing contingency , or mutability , but not the things contingent themselves , will nothing avayle you in this place . For you plainly professe that the doome of every one is forset by the decree of God : and it is impossible it should be otherwise . For God could not execute it , unlesse he did will it . He cannot execute the salvation of Peter , unles he did first will it , nor the damnation of Iudas except he did first will it , and his will was everlasting , otherwise there should be a change in God. And seeing his will can neither change , nor be resisted , therefore it necessarily followeth , that whose salvation he did from everlasting will or decree , they must be saved , and whose damnation he did from everlasting will or decree , they must be damned . And thus much as touching the doome of every man foreset by Gods decree . You adde unto this , The course of every mans life , and affirme , that it also is foreset by Gods decree ; And this course of every mans life you understand in respect of good and evill morall , as appeares by this , that you proportion mens doomes unto the courses of their lives : which can beare no other interpretation then in respect of mens good and evill actions . ●w at the first I wondred what you meant to bring so unequall heyfers to plow under the same yoke , considering that the courses of mens lifes in this sense are the actions or workes of men ; but the doomes of men according to their courses of life , are the actions or workes of God , much more have I cause to wonder to reade you professing them all indifferently to be foreset by the decree of God. For as for the good , yea the most gracious actions of men , according to your opinion , they are not foreset by the decree of God. For your profession is ( and that as of some singular subtilty and invention ) that God decreeth contingency , but not the things contingent ; whence it followeth , that as touching the most gracious actions of men , even faith and repentance ( they being onely contingent things ) that God decreeth them not , but only the contingency of them . How much lesse fit is it for you ( according to the tenour of your opinion ) to joyne all the courses of mens lives , even the evill courses as well as good with the doomes proportionall , and to consider them as fore-set by an immutable and omnipotent decree of God , as here you doe ▪ Yet I see how some one in your behalfe might plead for you , namely , that this is delivered by you onely by way of ●upposition , not positively affirmed ; but I see no likelihood that you would plead thus for your selfe , but rather give your self to the emasculating of Gods decree by some frivolous distinctions . For you acknowledge Gods concourse to every action . And in the preface you make shew not so much of excepting against the doctrine of Gods decreeing all things , as against the manner of decreeing them . And when you speake of the worst courses of mens lives , as of Iewish blasphemy against the Sonne of God , and amplifie the hainousnesse of their opinion , that maintaine it to have been decreed by God , you rather except against the manner of decreeing it , to wit , ineritably , and that as touching the obliquity of it onely , then simply against the decreeing of it . Yo●r words a●e these , ch . 1. sect . 15. Shall we say God did inevitably decree the obliquity of Iewish blasphemy ? Which cautions whereunto they tend I know not , unlesse to make some declination from ma●fest contradiction to the words of the Holy Ghost , Act. 4. 28. delivered with one mouth by the Apostles in their meditation unto God , saying , Uerily against thy holy Sonne Jesus both Herod and Pontius Pilate with the Gentiles and people of Israel , are gathered together to doe what thy hand and thy counsell had determined before to be done . And indeed it is nothing but ignorance , or wilfulnes in some , and trafty perverting the state of the truth in others , that makes those things seeme harsh , which yet notwithstanding their harshnes , are manifestly commended to us in the word of God. For what harshnes I pray is in this : God determined that all the evill that was done to Christ should be done by his permission ? And none give better evidence unto this truth ere they are aware , then they that with might and mayne oppose it , as Arminius , who professeth that the Iewes proceeded so farre in their ignominious handling of Christ , as God would have them , and this he delivers without all temperament . And Bellarmine prof●sseth , that it is good that evill should be by Gods permission . And yet herein we say no more then Austin professed 1200. yeares agoe , saying , Non aliquid sit nisi quod omnipotens fieri velit , velsinendo ut siat , vel ipse faciendo . And your selfe in this place joyne the doome of every man with the course of every mans life in good or evill , and suppose them to beforeset by the immutable and omnipotent decree of God. Wherefore it is not for your positive dictates and wild resemblances without all proportion that we doe beleeve God to be eternally and immutably free ; yet wee doe beleeve he is so , not to decree a new , ( for Gods decrees are eternall , not temporary ) but to doe any thing that is possible to be done , and to bring forth some creatures , agents naturall to worke necessarily , others , agents rationall to worke contingently and freely . As for the resemblance of Gods freedome and immutability , your talke of it is like your other discourses ; For what resemblance doe you find of Gods freedome in the mutability of the elements , in the generation and corruption of mixt bodyes ? The best resemblance of Gods ●reedome is in the freedome of creatures rationall , which are to be found as well in the superior , as in this inferior World. And why should any mutability be a resemblance of Gods freedome , who is immutabile throughout ? And as for the resemblance of his immutability in the Heavens , to make that good you had need devise a quintessence first , and deny all those apparances of comets , breeding and wasting in the Heavens , even in the firmament , the acknowledgement whereof is now commonly receaved by frequent observations . Sure I am the Prophet plainly professeth of the heavēs , that they all wax old as doth a garment , and as a vesture God shall change them , and they shall be changed , but God is the same , and his yeares fayle not . You may doe well to deny the Heavens motion also , & so you may the better free them from all change , for as I take it , all motion is mutation , though all mutation be not motion . That God is both immutable , and irresistible our opinions manifest , so doe not yours , but dangerously prejudice them both . But I knowe no reason why his irresistiblenes should flow from his immutability . For if his immutability be conceaved as free from al possibility of change from within , there is no coherence at all betweene this and his irresistiblenes , which is in respect of agents from without . The essence of spirits is immutable from within , and so were the Heavens , if a simple essence , or quintessence as some call it ; but hence it followeth not that any of these are irresistible from without . But if immutability be spoken of in respect of freedome from all change as from without , in as much as no outward thing is able to worke any change in the nature of God , then it is onely immutability passive , but irresistibility in God is in respect of his power active , able to bow and breake all things without resistance , so that in this sense also there is no coherence betweene these two attributes , as if one could be sayd to flow from an other . To the preventing of wise contrivances is required not onely wisedome to discover them , and meanes to prevent them , but also power for the execution of this prevention . And that Gods contrivances are not prevented , it is a worke of his power , as well as of his wisedome . As for the rule of Gods decree , I know no goodnes of God to be the rule thereof , but that goodnes wherby he is inclyned to the setting forth of his owne glory , for He hath made all thinges for himselfe . Prov. 1. 16. 4. And seeing All thinges are from him and by him . Rom. 11. ver . last . There is great reason why all things should be for him also , even referred to his glory as to the end . What other goodnes you dreame of , as the rule of Gods decrees , I know not , neither doe the Scriptures teach any other , but it is generally your course to dictate much , and to prove wonderous litle ; Whether your ability that way be the more in store and reserved for some speciall subject to shew it selfe therein , I know not . CHAP. X. Of the eternall and Immutable decree . VPon this you enter with a fayre promise of betteringe or rectifying our apprehensions of Gods absolute and omnipotent decree . I hope we shall never be unwillinge to learne of any , much lesse of your selfe . For why should we not affect to have our apprehensions if they swerve from the the truthe to be rectifyed , and though in good propension thereunto , yet to have them bettered . For though good be good , yet better is better , especially in so preciou● a point of divinity as about the decree of God. Most of all if it be true ( as you say ) that in all ages it hath beene most difficult , and is so common in this , that no divine can adventure upon any other service profitable , but he must eyther enforce his passage thorough it , or come so high , as to doe homage to it . As for the difficulty you speake of , as you give me no edge to imbrace it , so I professe I have no edge to oppose it . But as touchinge the commons thereof in such sort as in all profitable services to the Church , we must be driven to take notice of it , and that with appropriation to this age above all ages that went before possesseth me with admiration . For what reason can be devised why divines and fathers in former ages could handle diverse worthy points of divinity without touching upon Gods decree , and our divines in this age can not ? I doubt your care in this sentence was to vent more phrases then truthes . Three attributes you give us of Gods decree , namely , that it is immutable . 2. Irresistible . 3. Eternall . But the first of these you choake with strange cautions , a manifest signe that you have some stitch or spleene against this attribute . The first proviso is , if we take it in the abstract ; and you give no instance to explaine your meaning . I had thought this word , the decree of God had beene an abstract , and of abstract signification alone , and not indifferent to signification abstract & concrete also . Decretum , I confesse in the Latine is indifferent to signifie either in the abstract Gods decree , or in the concrete a thing decreed . But Gods decree in the English admitteth of no such equivocation , but is of abstract signification onely and not concrete . Your other caution by way of exegeris and interpretation of the former is no lesse strange , as when you say , Or as it is in God , implying that Gods decree may be taken two wayes , either as it is in God , and so it is immutable , or as it is out of God , and so it is not immutable . Now I doe not find it possible that Gods decree can be any where but in God , it being an action immanent , or intramanent , not passing forth of God , but abyding within him , such as are all actions called elicite both in men and Angels , as the actions of their understanding , and the acts of their wills . Yet ( you say ) it is not agreed upon by all , either what a decree is or what to be eternall ; at least the most part doe not perfectly beare in minde the true importances of an eternall decree . With these differences which you intimate , I never was acquainted , but am ready to be , as soone as you shall enforme me of them . I had thought no man had doubted what Gods decree is , as namely his purpose or resolution of will that something shall be brought foorth in time , either immediately by himselfe , or by second causes and the agency of his creatures . And as for eternity , I had thought that all had agreed in this , that to be eternall is to be either without beginning or without end , or both ; and as applyed to Gods decree , it signifieth the being of it without beginning . But it may be you travell in childbirth to be delivered of some subtilties , which you call here the importances of an eternall decree . We are ready to entertaine them as soone as they come to light , with such consideration as becomes our poore abilities , in Philosophicall or Theologicall speculations . First you tell us that to this purpose your former speculations concerning eternity of Gods infinite wisedome , have beene premised ; that is to prepare for the delivery of the child : you fore saw belike you were like to have an hard labour of it , an hard bargaine . Yet if a manchilde prove to bee borne , this hardnesse may well be endured , and will soone be forgotten . By the way it seemes the importances you speake of doe concerne as well the wisedome of Gods decree ; as the eternity thereof ; and therefore it is that you have premised the speculations of Gods infinite wisedome , as well as of his eternitie . And all to prevent a mischiefe , to wit , lest by the incogitant use of these and the like Scripture phrases ( God fore-knowes , or hath decreed all things from eternity ) that slumber might creepe upon the unvigilant and unattentive reader , with whose dreames many deceived have spoken of Gods decree or predetermination of things to come , as of acts already irrevocably finished and accomplished ; and by a consequent errour , resolve that it is as impossible for any thing to be otherwise then it is , wil be , or hath been , as it is to recall that again which is already past . The child is born , but a monster , rather then a perfect child . For the doctrine you propose savoureth strongt ly of making Gods decrees to be of a revocable nature . Well , let us consider it peece meale . First , the proposition , then the consequent deduced therfrom . You are jealous over your reader , & that for his good as you pretend ; & that is , lest Scripture phrases should cary him too far through incogitancy , and unvigilancy , and unattentivenes , wherupon a slumber may overtake him , & he may dream of Gods decree , as of an act already irrevocably finished & accomplished . Well then to conceive of Gods decree as of an act already finished or accomplished , is but a dreame as you censure it . And dreames have great liberty to erre from truth . Let us scanne this a little . First , doth it like you to affirme that Gods decrees are finished and accomplished , provided that they be of a revocable nature , and may bee altered ? If this please you , what need you except against the conceiving of Gods decree as an act past or finished ? For though it be past and finished , yet if it bee of a revocable nature it will serve your turne well enough . But if you deny it , positively and simply to be finished , what meant you to put in irrevocably , which manifestly implyes an acknowledgement of the finishing of Gods decree , though not irrevocably , but so as it may be revoked . Againe , as touching the word accomplished , that is very ambiguous . For like as Gods promises which are not eternall but in time , and the significations of Gods decrees may justly be said not to be accomplished untill they be fulfilled ; in like sort Gods decrees may be said in a good sense not to bee accomplished untill they be executed by performing that which God hath decreed . But you speake of the finishing of Gods decree actu interno , not actu externo . For you oppose them that maintaine that Gods decrees of things to come are already ( that is , before the things decreed doe come to passe ) finished . Now never any man was knowne to dreame waking any such dreame , as to thinke or affirme that Gods decrees were finished actu externo , that is in plaine termes executed before the things decreed were brought to passe . Now le ts examine your opinion cleared from ambiguities . I say the decrees of God were finished actu interno before the World was made ; And I prove it thus . Every decree is finished actu interno when it is made and hath existence . But the decrees of God were made and had theire existence before the World was ( otherwise they should not be eternall ) therefore the decrees of God are not onely already finished but were finished before the World was made . And the Major I farther prove thus . If before the World things were decreed by God , then also before the World , Gods decrees were made and had existence , but before the World many things were decreed by God , therefore before the World , Gods decrees were made and had existence . Agayne I prove that Gods decrees are already finished actu interno . Every thing that hath intire and full existence is to be accompted finished , but Gods decrees already have their entire and full existence , even as God himselfe , and so had before the World was ; therefore Gods decrees are already finished and so were before the World was . Thirdly if Gods decrees be yet unfinished I demaund when they shall be finished or whether they shall for ever continue unfinished . If for ever they shall continue unfinished ; then Gods executions of his decrees shall be finished before his decrees are ; for they eternally shall be finished , these upon supposition never shall . If one day Gods decrees shall be finished then either before the execution of them , or with the execution of them , or after the execution . If before the execution of them , then either for a certaine space of time before the execution of them , or from eternity before them . If for a certaine space before , name that space , and give a reason why such a space of time , rather then a greater or a lesser . Secondly shew what hath accrewed to Gods decrees whereby after a certeyne space of time they are sayd to be finished , for want whereof they could not be sayd to be finished before . Thirdly it is manifest , this cannot holde , as touchinge the decree of creation . For as much as there was no space of time before the execution of that decree . And therfore if that decree were finished at all before the execution of it , it was finished from everlasting before it . And if that decree were finished before the World was made , then also all the decrees of God were finished before the World was made . For all Gods decrees are alike everlasting as your selfe ( I thinke ) will not denye . And here you propose not , this doctrine of any decree of God in speciall , but of his decrees in generall , implying thereby that it is as true of one as of another , and consequently if it holds not in any one , it fayles in all . If Gods decrees are finished from everlasting before the execution of them , this is flatly contradictory to your assertion : But if you thinke to say that Gods decrees are not finished actu interne untill they are executed actu externo ; then they had not their full and entire existence till the execution of them ; and consequently they are temporall , not eternall ; and though man finisheth his decrees before hee executes them , yet God doth not . Secondly , if nothing doth accrew to the constitution of Gods eternall decrees by the execution of them more then before ; then Gods decrees cannot bee said to have their full and entire constitution more at the time of execution then before . But nothing doth accrew hereby to the constitution of Gods decree . For the execution is temporall , the decree eternall , but that which is temporall cannot belong to the constitution of that which is eternall . If they bee not finished till after the execution , then God shall be said to execute things before hee hath fully decreed them . Adde unto this what Mr. Rogers writes in his Analysis of the Articles of the Church of England , printed by authority , and dedicated to D. Bamcroft Archiep. of Canterbury , upon the 17. Article , propos . 2. Those wrangling Sophisters then are deceived , who because God is not included within the compasse of any time , but hath all things to come , as present continually before his eyes ; doe say that God he did not in the time or age past onely , but still in the present time likewise , doth predestinate . Thus I have considered your uncouth assertion , now I come to the consequence you draw herehence ; and that is this , It is as impossible for any thing to be otherwise then it is , will be , or hath beene , as it is to recall that againe which is already past . But I say this consequence is unsound , and I prove it thus : To recall that againe which is past , is absolutely impossible , as implying manifest contradiction ; but the impossibility of a thing to be otherwise then God hath decreed it , is meerly secundum quid , & exsuppositione . And dare you deny that Gods decrees had existence at the very beginning of the world ; and is not that time long since past , though Gods decrees continue like as God himselfe , for his will is unchangeable as well as his nature ? And supposing things to be decreed by God to come to passe , dare you deny but it necessarily followeth herehence , that they shall come to passe ? Yet I confesse that of this consequence of yours there is some colour , but that which followeth is as wilde as ever entred into a sicke mans braine to conceive : as when you say , to make Gods decrees already finished , is to involve , That God by his eternall and powerfull decree , did set the course of nature a going with an irresistible and irretractable swinge , and since onely lookes upon it with an awfull eye , as masters sometimes watch their servants , whether they goe the way they are commanded . Thus it pleaseth you confidently to dictate , and positively without all reason , that which hath neither truth nor colour of truth , as it may bee made manifest in each member . For as touching the first member ; God doth not onely set the course of nature going , but continueth it going , and that not onely in working necessarily , but also contingently and freely , which manner of working is alwaies joyned with a possiblity of the contrary , and that not onely by way of resistance , but even of naturall propension also , as appeares manifestly in all free agents , whether Angels or men . In a word , both course of nature , and course of free will is not irresistible , as appeares by the issue . For the most determinate course of nature hath beene resisted , for the Sunne and Moone hath sometimes stood still ; nay sometimes the Sunne hath gone backeward , and that tenne degrees in the Diall of Ahaz ; the river Iordan hath stood still , and the red Sea hath beene divided ; and the fire it selfe hath beene restrained from burning the three noble children cast into the fierie furnace . Onely upon supposition of the will of God , it necessarily followeth that the course of nature shall have its course , or be restrained from having his course without resistance . For who hath resisted the will of God ? As touching the second member , how absurd is it to inferr that God onely lookes upon the course of nature , if the will of God concerning it be already finished . Whereas Gods will is for the continuance of the course of nature , either with disturbance or without disturbance , not of it selfe , but by the assistance , influence , and operation of God. For in him all things live , and move , and have their being . Pater meus usque hodie operatur , & ego operor , saith our Saviour . So farre are we from denying that there is as much use of power and wisdome infinite in the mannaging of it , as in the making of it . What odde conceits possessed you to shape so absurd a consequence from this assertion , that the decrees of God are already finished , that is , that already they have their existence ? In the next line you discover the originall of this absurd fancy of yours , when you say , And as he ceaseth not to worke , so doth he never cease to decree . By this I perceive , you would faine have your reader confound Gods working with his deeteeing , as you doe . Indeede if we had sayde that Gods works are already finished ; it would followe that he should be a spectator only and not a worker for the time to come . But we say no such thing , we say that his decrees are finished and that from everlasting , we doe not say his workes are finished . Though you are pleased to confound these to make unto you matter of extravagant discourse , yet I pray give us leave to distinguish them : Yet here you seeme to give a reason why God doth never cease to decree , and that drawne out of the Ephes. 1. 11. He worketh all thinges accordinge to the counsayle of his will : when I consider that which went immediately before , I thought you had hereby gone about to prove , that God ceaseth not still to decree , which is as much as to make decrees ; But when I looke upon the collection you make herhence , I finde you have no such meaning : For your inference is onely this : So that albeit the counsayle of his will by which he worketh , be eternall ; yet all things are not yet wrought by it . Now of this no man maketh any question . But the question in present is not whether Gods works be already finished , but whether his decrees be already finished . We say they are and were from everlasting , because from everlasting they did exist . You say they are not , but as God doth not cease to work , so he doth not cease to decree . Which in my judgement is a strange assertion , and the comparison is without all proportion ; For Gods works are temporall , and God brings forth new works one after another dayly . But Gods decrees are eternall and therefore cannot he be sayd to bring forth newe decrees dayly one after another . And though all his workes he brings forth according to the counsayle of his will , yet both this counsayle and this will of his is eternall . Here you propose a question , shall we say then , he hath not decreed whatsoever doth or shall befall us ? And you answere it affirmatively in a certaine sense which is this , He doth not now first beginne to decree them . Now I appeale to every judicious Reader to determine , whether this interpretation of yours be not plainly contradictious to the manifest meaninge of that assertion which you interprete . For if God doth not new beginne to decree those things that befall us , doth it not manifestly follow here hence that he hath already decreed them , rather then that he hath not decreed them already ? We willingly grant that Gods decrees have no end but continue the same still , but you would have us thinke that they are still in making . As God himselfe was from everlasting and still continueth unto everlastinge , in like sort Gods decree or will was from everlasting , and the same will of his continueth still without any alteration or shadowe of change . But albeit Gods will continueth the same without change and end , yet I finde no example to justify this phrase of yours , in saying God now decreeth the thinges that befall us ; and you may as well say that God shall decree the things that doe befall us ; and that by the same reason ; for his decree hath no end . And is it a sober speech thinke you to affirme , that God doth now decree the creation of the World , or the fall of Angells , or the turning of Adam out of Paradise , or Noahs flood , or the burning of Sodome and Gomorrah with fire and brimstone ? You say it is much safer to thinke on Gods decree as present to the whole course of our life , then as it was before the World : for so we shall thinke of them as of acts past and finished , more irrevocable then the lawes of the Medes and Persians . Well then you deny not that these decrees were before the World , if this be as much as to be now past and finished , then also it is true , that they are acts past and finished ; which you denye ; If to be before the world be not to be past and finished , then to thinke of them as they were before the World , is not to thinke of them as acts past & finished , which yet you say it is , but without al reason in this case . And I pray what think you ? are Gods decrees , which you dare not to deny to have had their existēce before the world , of a revocable nature ? Certainely they are no more alterable then that which is past irrevocable . But like as God cannot be sayd to be past , though he was before the World : Because he still continueth and shall continue for ever : So the decrees of God cannot be sayd to be past , though they were before the World ; because the same will whereby he decreed all things , doth continue without all change and shall continue for ever , though the thinges decreed and willed by him doe change from thinges to come to things present , from thinges present to things past . But the lawes of men suppose liberty in the makers while they are in making , which they utterly take from them being enacted . Very well observed , and therefore let us think it fit to mainteyne that Gods decrees are still in making , and none of them made , no not the decree of creation , nor of redemption , nor of sanctification , of al the holy Patriarchs & Prophets that ever were ; lest otherwise we should spoile God of his liberty . By the same reason let us maintain that God is a doing stil , but never doth any thing , lest after he hath done it he have no longer any libertie to doe it or leave it undone . These conceites have as much wisedome as sobriety in them , being equally removed from both . For what sober man would make doubt but that Methusaleh was as free and had as greate liberty of will the last yeare of his age as he was or had when he was but 10. yeares old , notwithstanding many thinges had beene done by him in the space of 900. yeares , which to doe or not to doe in the last yeare of his age was not a thinge indifferent unto him . And were it not a madde thing to affirme that the longer a man lives the more he loseth of his liberty ? or that the more idlely a man liveth , the more liberty he keepes in store , and the more painfull hee is , the more his liberty perisheth ? 2. Gods decrees are infinitely more unalterable then the lawes of the Medes and Persians . For God cannot change , man can change . Gods will cannot bee resisted , the will of man may be resisted , even the will of the greatest Princes , by God himselfe , by his Angels , by men , by forreine enemies , by their owne subjects . The evils which by decrees are made either evitable or inevitable , are either evils of sinne , or evills of punishment ; you will not say evils of sinne . For you acknowledge no such evils to be objects of Gods decrees . If evils of punishment , it is false to say that Gods decrees doe not make them as inevitable as the decrees of men . For no decrees of men doe make evils of men inevitable , but upon supposition of transgression . Now it is of an undoubted truth , that punishment designed by the decrees of God , is infinitely more inevitable by transgressors then punishment designed by the decree of men . For many malefactors escape the hands of men , but it is impossible they should escape the hands of God. Of the wicked in respect of the certainty of Gods judgements to overtake them , it is said , that sudden destruction shall come upon them as travaile upon a woman with childe , and they shall not escape . You are besides the truth when you say that wisedome hath just warrant to make decrees for men ; this belongs to power and authority , not to wisedome . The subject many times may be wiser then the Prince ; yet hath he not therefore any authority over his Prince , to make lawes to binde him , but rather the Prince though inferiour in wisedome , hath power over him . But the wiser men are , the fitter they are to governe , and the more willingly and joyfully should others submit unto them , supposing the wisedome of the governour to be bound to aime at the good of the subject . But no such obligation is found in God , who as he is the Creator of all , so he made all things for himselfe . And good reason that seeing all things are from him , therefore all things should be for him . Qui dedit esse , quo sine essent habuit potestatem . When you say that too strict obligement unto lawes positive or decrees unalterable , deprives both law-givers and others of their native libertie and opportunity of doing good , I finde nothing sound in all this . For you confound the libertie of nature , which is equally common to all , with liberty of condition , which is greater by farre in one then in another . Secondly , you range God the supreme Law-giver , with other law-givers which have onely power deputed unto them ; no obligement unto lawes doth deprive any man of liberty naturall . For whatsoever is forbidden any man , yet is hee never a whit the lesse naturally free to the doing of it then before , though in case he transgresse , he is subject to censure and punishment . And of this naturall libertie you speake of hitherunto , as being most proper for the nature of decrees , that is , liberty from coaction and naturall necessitation , though now you divert from this unto civill liberty , which is onely liberty from subjection . As touching the lawes of men , it is fit there should be a Court of Chancery for mitigation , because men cannot foresee all cases that may fall out , and by too strict observation of lawes , summum jus may prove summa injuria . But this cannot without great absurdity be applyed unto the decrees of God , who from everlasting was ignorant of nothing , but foresaw all things that were to come . And by the way , what doe you manifest hereby , but a strange fancy , that in some respects it were fit Gods decrees should be alterable , lest otherwise hee might be deprived of liberty , in taking opportunity of doing good : implying withall , that God in course of time takes notice of something , whereof from everlasting hee was not conscious . And though the Pope in reserving to himselfe power and liberty to send them forth or call them in againe , doth take upon him more authority then is fit , because hee hath neither wisedome nor integrity answerable to so great authority : yet seeing God wants neither wisedome nor integrity , it seemes fit in your judgement ( as may appeare by the tenour of this sentence ) that he should make decrees , and recall them at his pleasure . And so though at the first entrance upon this discourse , and since also you professed that Gods decrees were unalterable ; yet here you plainly signifie that Gods wisedome and integrity may well beare him out in exercising such authority as the Pope usurpes , to wit in making grants at pleasure , and at pleasure to revoke them . Which I confesse the Pope doth with a great deale more ease , then he doth draw in the same breath , which once hee hath breathed out ; which if he doth , yet certainly it is more then it is in his power to doe at his pleasure , unlesse hee hath some extraordinary device that I know not of . I doubt your mysteries are not yet full ; you seeme to commend the condition of mutability , as a condition befitting the wisedome and integrity of God ; it remaines that you doe as much disgrace immutability and count it an impotent condition , that so with the better grace you may reject it , as unbeseeming the nature of God. In the next sentence you utterly forsake your text , and whereas in congruity to the precedent discourse you should shew how alteration of decrees is no signe of a fickle disposition , you nothing to the purpose tell us that the alteration of awards is no signe of a fickle disposition . For by the same decree may different awards be executed , without any revocation or alteration of the decree . It was long agoe the saying of Gregory , that Deus mutat sententiam , consilium nunquam . But by the way you signifie that the former practice of Popes in making grants and recalling of them , is no signe of mutability . A manifest untruth . Nay your selfe laboured to justifie such a change , as to make grants and to revoke them as an apparant change : but you justified it by the opportunity to doe the greater good thereby , provided that wisedome and integrity bee answerable . So that though it be no vicious change as you would have it , yet : apparantly there is a change . But : the administration sometimes of rewards , sometimes of punishments doth argue I confesse no mutability in decrees . One and the selfe same lawes of men doe cause the different administration of rewards and punishments to divers persons , yea and to the selfe same persons at different times , without all colour of change in the lawes themselves . Of the coherence of that which followeth with that which went before , I will not enquire , for what doe I know whether you purpose to write quodlibets . But in my judgement you doe not give a right reason why it is fitter to be grounded by lawes then by the wils of men . For the corruption of man disables him as well from the making of good lawes , as from governing well by will and pleasure . But if men are to chuse , the reason in my opinion why they will chuse to be governed by lawes , is because by lawes they may aforehand know what shall be the execution of justice , and accordingly judge thereof , and if they like and approve it , they may the better submit unto it . But if executions proceed according to the will of a Prince absolute , they cannot judge of executions before they come , because they know them not , they being left to the pleasure of men , and after they are brought forth it is too late to remedy them , if they prove evill . And the incorruptest and wisest man that ever was is fitter to give lawes and to execute just●ce thereby , then to bee trusted with execution of justice according unto pleasure ; because such men come indifferent to the making of lawes , which may bee particularly interested in the manner of execution . For executions are only in particular cases , which particular cases may in speciall cencerne them that have the execution of justice . As for example , the malefactor may be a friend to the Magistrate himselfe , or a brother , or neare of k●nne , which is a shrewd tentation to provoke him ( though otherwise vncorrupt and fit enough to mak : generall lawes ) in this particular case to strain a good conscience , and by partialitie to corrupt the course of justice . Secondly , in case government is by succession ; lawes are most necessary , because the most wise and uncorrupt Prince is not sure to beget one like to himselfe , or if hee should yet is it not in his power to leave it unto him at such a time as by ripenes of age and experience he shall be fit for government : and by experience wee finde that many times good government in the father doth degenerate into tyrannie in the sonne . And it is true that good Princes as true fathers of their countrie and people , have sometimes remitted off their absolutenesse , the better to enjoy the heartes of their subjects ( which is the best maintenance of perpetuity ) then by force to compell them . Yet by your leave every Act , wherunto princes passe their consent doth not restraine them of their former liberty , or abate something of their present greatnes . For unto all acts of Parliament the King consents ; yet in consenting to give him 5. Subsidies in a yeare , or restoring and confirming unto him the customes called runnage and poundage , I doe not find that hereby he either remitts of his former liberty , or abates any thing of his present greatnes . It is true the lawes of men can have no greater perfection then men that make them ; and therfore they are sayd non cavere de particularibus ; for it is impossible that they should comprehend all occurrences , yet in this case there is an helpe in Christian states having a court of chancery established for the remedying of such inconveniences ; without so much as taking any notice of the Pope , as the Chancelor of Christendome . For if S. Peter himselfe were alive and Bishop of Rome , yet what should he have to doe with governing of States ? Our Saviour would not meddle with dividing of inheritances , and professed his Kingdom was not of this world , & Peter is commanded out of his love to his Master to feede his sheepe , not with any civill coerc●tive power and authority to governe them . Yet Popes have layd title I confesse to both swordes : but the unfittest that ever were to manage either , such abominable abuses and corruptions have beene found amongst them in the managing of both , as I think are without example . But that rule of the Canonists , Papa ●nquam sibi ligdt manus doth much inamour you , and greate zeale ●oth inflame you to applye it unto God , to free him from impotent immutability , as hereafter you call it , and that his decrees may not oblige him , and indeed they doe not ; for how can he be sayd to be tyed or restrayned that is confined to nothing against his will , but to every thing according to his will ? But to free God from an impotent immutabilitie , you would have his decrees , not alterable , ( for you dare not professe so much ) but something els , I know not what , which you call reservation of liberty , and to be still as it were in making decrees , but not having decreed any thinge till the time of execution or afterward : mysterious inventions of your owne braine , which if perhaps you seeme to understand your selfe , I assure you I doe not : but hence it is that you discourse so much of the Pope in this . 3. In this Section , you beginne with telling us that God passeth no act to the prejudice of his absolute and eternall power of jurisdiction . This is a truth and will nothing serve the turne of your reaches . By the way you deliver unto us the object of Gods foreknowledge , and that you say is whatsoever will be ; and the object of Gods decree , and that you say is whatsoever may be , which later is a most absurd position . Looke we upon the decrees of men the wisest of men , were they ever knowne to decree that a thing may be done ? But rather supposing many things may be done they make choyse to decree the doing of such courses , as seeme most convenient . Things are possible without any reference to the decrees of God , but only in reference to his power . That is possible unto God which God can doe , or which he hath power to cause , that it be brought to passe . As for example , before the World was made it was possible that the World should be made , was this by vertue of Gods decree ? Did God decree it to be possible ? If he did , seeing his decrees are free it followeth that he might have chosen whether the World should have been p●ssible or no. Againe , was not the creation of the World , is not the end of the World decreed by God , the rewarding of the godly & the punishing of the wicked , are they not decreed by God ? What moves you then to make only things possible the object of Gods decree , and the things that will or shall be onely the object of his foreknowledge ? This witt of yours is able to make us a newe World of Divinity and Ph●losophy both , if it be let alone to runne a wilde goose race at pleasure . Well , God passeth no act to the prejudice of his absolute and eternall power of jurisdiction . What of this ? In the next place , you tell us that , what grant or promise soever he makes cannot binde the exercise of his everlasting libertie for a moment of time : they last no longer then Durante bene placito : seeing gracious equitie , and only it , is his everlasting pleasure . Be it so that gracious equity is his everlasting pleasure ; and will it not follow herehence that seeing all his promises doe proceed from his gracious equitie , and this you say is his everlasting pleasure , and his grants and promises must last you confesse during his good pleasure , is not this enough to assure us that whatsoever grants and promises God doth make , they doe so farre bind God to performance , that we may assure our selves they shall stand good for ever and never be reversed ? Onely you discourse that they shall last no longer . And what sober man would expect or desire that they should last longer then for eternity ? Or what wisedome is found in such discourse as laboureth to prove that Gods grant , shall last no longer then during pleasure , and withall confesseth that his pleasure is everlasting . But no promise you say , bindes the exercise of his everlasting libertie for a moment of time : It is fit to consider this . To my judgement Gods promises binde him as much , as our promises bind us ; the force of which obligation is not to bind our liberty , but to keepe our honestie : For what promise soever he makes , he is still free naturally whether he will performe what he hath promised or no ; but if he breaks his promise he shall be unt●ue . In like sort God if he should doe otherwise then he hath promised , he should be untrue , though never a whit the lesse free . And in doing what he hath promised he is both true and never a whit the lesse free . For even men doe freely keep their promises though not alwayes willingly , because when they promised they might be of one judgement and disposition , and when they come to performance they may be of another . But all such change and alteration is not to be found in God. Every honest Magistrate is free to recompence every man according to his evill wayes ; for it becomes him not to make any such promise that whatsoever he committs , he will not punish him . And looke what a good Magistrate resolves upon , when facts are committed eyther good or evill ; the like may God decree from everlasting . For no Mag●strate knowes so well what man hath committed , as God from everlasting knows what he will commit . And more then that , God knowes how to keepe man from evill courses , or to expose him to evill courses , by having mercy on whom he will , and hardening whom he will ; which power and wisedome is not incident to a creature . Besides all this , a Magistrate is bound by duty , to recompence every man according to his works . But God is not bound by any such duty , to any such course . He can pardon one and p●nish another ; have mercy on one and deale severely with another . Of many men taken in the same transgression he can give repentance to some , deny repentance unto others . And if he hath made any such promise as this . If his children forsake my lawe and walke not in my judgements , if they break my statutes and keep not my commandements ; then will I visite their transgressions with the rodd and their iniquity with strokes , yet my loving kindnes will I not take frō him , neither will I falsify my truth ; they to whome such promises are made , may be assured hereby that God is bound to perform as much , bound I say by morall obligation in such sort , as it is impossible he should doe otherwise , yet shall he perform it never a whit the lesse freely ; First in respect that he doth it not by coaction and necessitation , and because he is as well pleased still to doe it as to promise it . For as much as looke of what judgement and disposition he was when he promised , of the same he is when he makes it good ; and consequently performes it as willingly as he made it . It is not alwayes so with man in the execution of his promises . If Gods one and indivisibly everlasting decree without any variety or shadow of change fitts all the changes , severall dispositions and contingent actions of men and Angells , as exactly as if he did conceive and shape a new Law for every one of them ; what mooved you heretofore to professe that the reservation of libertie , and that to make grants and to revoke them , is a point of so high perfection , as that you would faine bestow it upon the nature of God ? What meane you here to professe that God ceaseth not to decree , which to my understanding sounds as if the meaning were , that God is still in making of new decrees . Gods decrees continue I confesse as God himselfe continueth , and more unalterable then lawes of Medes and Persians . But neither could they bee said in this respect not to cease to make lawes , so neither can God bee said not to cease to make decrees . For like as while lawes are in making , they are not yet made ; so to intimate that Gods decrees are in making ( as you doe while you say God ceaseth not to decree ) is to imply that Gods decrees are not yet made ; which you doe more plainly signifie in the words following , when you say , They are conceived and brought forth as well befitting them as the skinne doth the body , which nature hath enwraped in it . Wherby you manifestly profess that Gods decrees are brought forth in time , not onely the executions of them , and thus howsoever you flatter your readers eare with bestowing on Gods decrees the title of everlasting , yet you plainly declare your minde that they are brought forth in time , together with the execution of them . And hereto properly tends that reservation of libertie which you magnified as an high perfection , and the power of the Popes to make grants and revoke them , as a power onely fit for God. And to this purpose you seeme to discourse of eternall liberty , making use thereof to draw his decrees to a temporall condition , lest if they were eternall , they should deprive God of liberty . Let every indifferent reader judge whether this bee not the language of your heart , disclosed by the tenour of your discourses , howsoever you stile Gods decrees eternall ; herein like unto boat-men , that looke one way and row another . Besides , by this discourse of yours you seeme to acknowledge no other●d crees of God then in rewarding them according to their workes ; for hitherto tends the congruity of Gods decrees , which after your manner you amplifie as no lesse congr●ous to the actions of men , then the skinne to the body . A very good resemblance by the way , that as the skin doth befit the body , so Gods recompences doe befit mens workes . Yet this you apply most incongruously to Gods decrees ( for thereof runnes your discourse ) and not to the executions of them , and withall as touching the actions of men , though never so gracious , though actions of faith , love , repentance , these I say are not objects of Gods decrees in your Divinity ; but onely the rewards of them . No not Cyrus his restoring of the Iewes , nor Iosiahs burning of the Prophets bones upon the Altar , nor the children of Israels comming out of Aegypt , nor Pharaohs dimission of them ; and infinite the like , God decreed none of these by your doctrine . He decreed onely the contingency of these actions , not the actions themselves . Which doctrine of yours you are not willing to take notice of , when in the next words according to your course of argumentation , you tell us , No man living ( as you take it ) will avouch any absolute necessity from all eternity , that God should inevitably decree the deposition of Elies line from the priesthood , or his two sonnes destructions by the Philistims . For here you seeme to imply a grant that God decreed it , but not inevitably , and that upon his decree there followed a necessity of his deposition , but not absolute . Now it is well knowne that Solomon deposed Elies house in Abiathar freely , and the Philistims by free actions of theirs were the death of Elies sonnes . And therefore if God decreed them , the very free actions of men are the objects of Gods decrees ; and consequently no action by the freedome thereof is any way hindred from being the object of Gods decrees . All which is directly contrary to your opinion , who maintaine contingency to bee the object of Gods decree , and not the thing contingent , as you have plainly exprest and professed in another Treatise ; and but erst you made the decrees of God to be brought forth suitable to the actions of men , as if the actions of men were no objects at all of Gods decrees . Againe , is it a sober distinction which here you imply , as if the decrees of God were some evitable , some inevitable ; well it may be accommodated to the executions of Gods decrees , but most absurdly to Gods decrees , which being everlasting as you confesse , were before any thing could have existence to avoid them . Yet we plainly professe that God decreeth some things to come to passe necessarily as workes of natu●e , some things contingently as the actions of men . Againe , some things to come to passe inevitably , as the end of the world , some things to come to passe evitably , as the judgments of God , which may bee avoided by repentance . But you desiring to speake home , tell us that no man will avouch that it was necessary that God should decree the deposition of Elies house . Indeed decrees are free , or else they are no decrees . Neither the making of the world , nor the ending of the world was necessarily decreed by God , but freely . Yet you come very soberly to this asseveration , and adde very cautiously ( I take it ) implying this ●o bee your opinion , not daring too confidently to avouch it to be the opinion of others . And as if you were fearfull lest you should deliver something unawares that might lie open to exception , you propose it of absolute necessity ; and so you think That no man living ( whether of them that be dead any have thought otherwise , that matters not ) will avouch that from all eternity there was an absolute necessity that God should inevitably decree the deposition of Elies line . So that though a man should say that it was necessary that God should decree such a deposition , yet if hee doth not say that it was absolutely necessarie ; or if hee doth say it was absolutely necessary that God should decree it ; yet if hee doth not say that this was so from all eternitie , or though he should say this also , yet he shall not contradict you , provided he do not say that God did inevitably decree it . And surely I cannot but commend your wary proceeding in this , and if you had used the like warinesse in everie sentence , he had need rise betime that would goe beyond you in this k●nde of warinesse and circumspection ; yet to make all sure , you give a reason of it , saying , For this were to bereave him of his absolute and eternall liberty . And herein you say verie true , for if it were absolutelie necessarie for him to decree this , surelie it were not absolutelie free for him whether to decree it o● no. Yet I finde some in opinon have transgressed in this later , but never any in the former . For Aristotle a great Philosopher hath denied God to be a free agent , and conceived him to be a necessary agent , yet never beleeved that it was necessarie for him to decree the deposition of Elies house , or ought else . And therefore you doe not well to prove a more plaine thing by that which is lesse manifest . We have as good stuffe in the next . To say that before Elies dayes God past any act that could constraine his eternall libertie of honouring Elies family , as well as any others , were impiety , because it chargeth the Almighty with impotent immutability . Herehence are certaine Aphorismes to be selected , worthy our consideration . 1. God is not to be charged with any thing that is impotent ; but there is a kinde of immutability that is impotent ; therefore God is not to be charged with such an immutability . Now to att●bute unto God ●hat which doth not become him , is a kinde of blasphemy . The contrad●ctorie hereunto doth become God , and must be attributed unto him , to wit , immutability . For mutab●lity and immutability are termes contradictorie ; and it is one of the most generall principles that are , that one of two contradictorie termes may be attributed to any thing , therefore if it be blasphemy to say God is immutable , it is no blasphemy to say that God in some cases at least is mutable . And in haec Amph●arae sub terram abd●tae ? Old Prophet Ma●achy dost thou heare this , that hast instructed us this to be the voice of God , I the Lord am not changed ? And thou Iames the Apostle , how hast thou deceived us in ll● , that with God there is no variablenesse nor shadow of change ? Yet now we are taught that it is no l●le then blasphemy to say that God is altogether immutable , yea it is to ascribe impotencie unto him . Hee must be mutable that he may be potent . Well , let us consider wherein this impotent immutability doth consist , to wit , in not being able to reverse his owne act : so then potent mutability consists in being able to reverse his owne act . Here by the way it is acknowledged that Gods decrees are acts past , otherwise in doing contrary thereto there were no colour of mutability . Yet hitherunto it hath beene denyed , that Gods decrees were acts past . And by not passing of them there was conceited a reservation of liberty . For so you thought better to discourse , then at the first to professe any revocable nature of Gods decrees . But now that conceyte not fadging , and your selfe as it seemes not throughly satisfied , you plainely breake forth , and adventure to mainteyne that notwithstanding Gods decrees are acts past , yet he can change them , and thus farre he is mutable , and to say that God is immutable herein , is to charge him with impotency . From the first I looked for this , and at length the partridge is sprunge . But you will say , otherwise his liberty is restrayned . I answere , this is a vayne fiction , proceeding from the vayne consideration of mans infirmities , and attributing them unto God. For man after he hath promised a thing , afterwards would fayne break his promise , either because he made it improvidently , or because he is of a fickle disposition ; and therfore in performing his promise he doth it in a sort against his will. But no such improvidence is found in God , no such fickle disposition is incident to him . And therefore his will being the same still and that for good cause , his liberty is the same still . For liberty extends no farther then to doe what we can or will. Now though God can doe otherwise absolutely , yet he will not doe otherwise ; and supposing that he hath decreed to doe this it is impossible that he should doe otherwise . For God cannot change his will , for as much as all change of will in the creature , proceeds from such imperfections as are not incident to the nature of God , as namely , improvidence , or forgetfullnes , or sicklenes or the like , and yet doe not we say that the deposition of Elies race , or the death of his Sonnes were absolutely necessary . But God had ordained them to come to passe contingently that is with a possibility to the contrary , and upon supposition not only of their miscarriage , but also of the will of God thus to punish their miscarriage . If you rest your selfe upon such a decree of God , They that dishonour me them will J●dishonour what need you trouble the World with such distastfull speculations , as to affirme that to say God is immutable , is to charge him with impotency ? But this is an indefinite proposition , and if this be all the decree you acknowledge in God , you must deny that the will of God to depose Elies line in particular from the Preisthood , was eternall , and affirme thus it had its beginning by way of reservation of liberty , but not to doe it untill Ely had dishonoured God. And such proposition as these undoubtedly are the best grounds for these your extravagant speculations ; and these doe farre better suite with your first course , namely as touching reservation of liberty , and suspension of resolution , then with revocation of his decrees considered as acts past . But the common and generall opinion of making Gods decrees eternall made you to shuffle in that a long time ; and at length plainely to fall fowle upon the liberty to revoke them lest otherwise , Gods liberty should be restrayned . Of Cicero Austin sayth , that dum homines fecit liberos , fecit sacrilegos . And you to make God free make him immutable ; and think to helpe it by giving us to understand that some kind of mutability is potent , like as there is an immutability which is impotent as you conceave . 4. In conclusion you tell us , that to think of Gods eternall decree without admiration voyd of danger ; we must conceive it as the immediate axis or center , upon which every successive or contingent act revolves . And I professe I cannot think on this which you deliver without admiration . And the object of my admiration is , upon what axis or center your witt did revolve when you pleased your selfe with this resemblance . Yet I think there is no great danger in your meaning to make a man an hereticke . For it had neede be understood first . And he deserves to be one of your worthiest disciples that understands you in this . For like as he was a worthy Scholar that bid his Master give him positions and let him alone to prove them ; so no l●sse worthy a Scholar is he also , that gives his Master leave to speake what gibrish he will , yet nothing doubts of understanding him ; In this Section hereafter you say that Gods eternall decree is coexistent to each humane thought or action : But in what sense it is , your axis or center whereupon every contingent act doth revolve , you no where explane that I know . As how every act ( many of them being instantaneall ) hath a revolution , or how the whole body of contingent actions being drawne into one by aggregation may be sayd to turne round . As if time from the beginning of the World unto this day did turne , and the change of things to come into thinges present , & of things present into things to come , were a sphericall change ; or lastly how Gods decree is the center hereof , and yet coexist with every part of the circumference ; These are mysteries I confesse which we cannot think upon without admiration , yet no other danger herein doe I finde in hast , besides the wasting of precious time in the consideration of so wilde and extravagant speculations . Yet one word more of this before we part . Every contingent act revolves you say upon the axis of Gods decree . Now I demaund whether these contingent acts are the objects of Gods decrees or no. If not , what hath Gods decree to doe with them ? or they with the decree of God ? let them rather be thought fitt ( if you please ) to revolve upon the axis of Gods knowledge , and that will be with farre lesse danger unto your tenet . For this revolution of contingent acts upon the axis of Gods decree , doth savour strongly of making them the object of Gods decrees . But this you may remember is directly opposite to your tenent , who mainteyne that God decreeth contingency but not the contingent things themselves . The next member of the first sentence in this Section had beene very mysticall , had we not beene already reasonably well acquainted with this dialect of yours in the chapter of eternity . And upon my remembrance of that your discourse , I take that , wherein the whole frame of succession and contingency is fully comprehended , to be no other then that precious creature called time , wherein all contingent things come to passe , and so are comprehended therein as in the measure of their existence and duration . For of such a comprehension ( as I take it ) you doe discourse , not of substantiall or integrall comprohension ; For I see no reason why the decree of God should not be the axis of the whole body of contingent things as well as of any particular of them , wheron to revolve . But you make a farre greater quiescent to be the axis of this , by which greater quiescent , I think you meane Gods eternity . For that alone is it , as heretofore you have expounded it , which drawes all the successive parts of motion into an indivisible unity of duration permanent . I am now almost growne as perfect in this canting language as your selfe . But herein I had neede of your helpe for satisfaction , as touching certaine points . As namely , why time should be accounted by you , an unconstant and moveable sphare . Time I confesse cannot be conceaved without motion , but it is neither motion it selfe nor a thing moveable . Yet in the course of it to my understanding it is most constant ; for things never so differēt in constancy or inconstancy are still measured with the same time ; as whether motion be uniforme or difforme , swift or slow , the same or different , yet the time wherein motion is , is still the same . But least of all doe I see any reason , why you should accoumpt time a Sphere . For a sphericall forme is proper unto bodyes , & such bodyes moving round are sayd to move spherically , but of sphericall time I see no congruity . Againe , why should you accoumpt eternity a farre greater quiescent , then the decree of God , you may as well say that eternity is a greater quiescent then God himselfe . Eternity as it is duratio manens , without beginning and without end , so it is of Gods decrees also . Thirdly it is impossible that all the successive parts of motion should be drawen into an indivisible unity of duration permanent . For motion can neither be made indivisible nor permanent . Well it may cease , but it cannot be drawne into permanency , or indivisibility . Againe , duration permanent of indivisible unity ( if I understand the language aright , ) is eternity . But motion cannot be drawne into eternity , no more then eternity can be drawne into motion . To swallowe up motion into a vigorous rest● understand right well what it is , I am pr●ty well acquainted with this language . It is for a Sphere of Heaven to turne round in a moment , that is to turne so swiftly , as to stand stocke still . For to be where it was immediately before this instant is to stand still . Yet if such a revolution should be in an instant , then every part of the larger Sphere should have coexistence locall with all and every part of the lower Sphere under it , provided you understand it aright , & so shall every part of the lower sphere have coexistence with all and every part of the Sphere above it , without any paynes more then ordinary . And that whether it move swiftly or slowly ; to witt , in an instant . This is sober discourse , is it not ? For if one body may move twise so fast as another in an instant ; then in halfe an instant it may move as fast as the other in an whole instant . In the next place you tell us , that Gods foreknowledge is included in the conceyte of his eternall decree . And you speake of the foreknowledge of things contingent . For of no other things but contingent have you spoken in reference to Gods decree ; hence it followeth that contingent things are the object of Gods decree ; and that therefore he foreknows them , because he hath decreed them ; otherwise how could the foreknowledge of such things be included in the conceite of Gods decree ? But that the foreknowledge of such things depends upon Gods decree , is a thing which you impugned in the 8. chap. and 5. Sect. pag. 96. 97. Gods ubiquitary presence you have heretofore compared sometimes to a center , sometimes to a Sphere . And there must be an analogy as here you signify , betweene his decree and his ubiquitary presence , and therefore we must beleive the decree of God to be as the axis or center upon which every contingent act revolves , but you doe not inferre that therefore it must be as a Sphere also ; yet analogy requires this as well as that . Neither did you tell us that Gods ubiquitary presence was as a center wherupon all things did revolve ; though here you tell us thus much of Gods decree in respect of contingent acts . The profitable nature of this admirable conceyte is ( you say ) to free us from suspicion that his necessary foreknowledge should lay a necessity upon our actions , or take away all possibility of doing , otherwise . Now to prevent this suspition , we have no need of these quaint fictions of yours , as in conceiving Gods decree ( or fore-knowledge rather ) as an axis whereon every contingent act revolves . We say that by vertue and efficacy of Gods decree , not onely some things come to passe necessarily , as the workes of naturall agents : but other things also come to passe contingently , that is , with all possibility of being otherwise , as the free actions of men , onely upon supposition of Gods decree , we say it necessarily followeth that such things how contingent soever , shall come to passe : but how ? not necessarily , but contingently . In like sort supposing Gods foreknowledge of things to come , ( which foreknowledge of God not onely is to day , but was before the world was made , though it continueth in the notion of foreknowledge till the things are , and afterward also with the notion of knowledge ) it necessarily followeth that all such things shall come to passe ; but how ? not necessarily but contingently : Here followes a list of what you will prove ; when time serves : 1. That the Omnipotent doth eternally decree an absolute contingency in most humane acts . I pray tell me , had not this decree of God existence in the beginning of the world , and before that also ? If it had , what meane you to say he doth decree it , as if this decree of God which yet you call eternall , had not existence till now ? why doe you not or may you not as well say that God doth eternally decree the creating of the world , the turning of man out of Paradise , the drowning of the world in the dayes of Noah ; the destruction of Sodome , and the like , for you have no colour of reason to justifie your phrasiologie herein , but onely this , that though ( Gods ) decrees bee eternall , yet they still continue . Now this is as true of the decree of creation , and the rest above mentioned , as of any other decree . Secondly , what meane you to qualifie your assertion , by saying In most humane acts : as if you durst not avouch it of all ? Are not all humane acts of a contingent nature , and consequently have a contingencie in them ? and why should not their contingency be decreed as well as others ? It may be that herein you have reference to the Iesuits distinction , of future contingents absolutely that shall be , and future contingents conditionall that should be , if and in case some condition were put in esse . But how then will you prove , that the acts of men that shall be , are of a greater number , then those that might or should be , in some case ? For you suppose that this absolute contingency decreed , is in most humane acts . I have a manifest reason to the contrary . For the number of things that might be upon supposition , is farre greater then the number of things that are , have beene , and shall be ; for in case the world had beene made twice bigger then it is , and twice as many men as there are , and should last twice as long , the number of humane acts would be farre greater then these are , wherein God hath decreed an absolute contingency . Againe , the Iesuits maintaine that God hath not onely decreed contingencie in humane acts , but the humane acts themselves , which you doe not : we maintaine that God decreeth the actions of men themselves , that they shall come to passe contingently and consequently ; decreeth the contingency of them , but not that onely , but the actions themselves . As Pharaohs dimission of the children of Israel , God decreed not onely the contingency of it , but the act it selfe , that it should come to passe in a contingent manner . Iosiahs burning of the Prophets bones upon the Altar , God decreed not onely the contingencie of this act , but the act it selfe , to wit , to come to passe in a contingent manner . So Cyrus his restoring of the Iewes out of captivitie , to their countrie , was an humane contingent act , and God decreed not onely the contingencie hereof , but the act it selfe , to come to passe in a contingent manner . 2. The second Aphorisme is , that Gods eternall decree doth coexist to each humane action throughout the whole succession of time . This we doe not deny , no more then wee denie Gods coexistence with every action : but heretofore you have professed , that God doth at this present coexist with all things , not onely with all things present , but with all things that are to come : and this we denie , because God cannot coexist with that which doth not coexist with him : and therefore seeing things past , and things to come , doe not at all exist at this present , and consequently doe not coexist with God , therefore we professe that God at this present doth not coexist with them . In the next place you say , that Gods decree doth inspire them with contingency in their choice . It was wont to bee said , that praedestinatio nihil ponit in praedestinato ; rather the execution of his decree doth bring things forth , then his decree ; for his decree was from all eternitie , yet nothing was inspired into man , till the creation , nor into us men , untill we are brought forth , and grow capable of inspirations . When you talke of contingency in our choice , you might have spoken plainly and called it libertie in our choice . But doth God continually inspire this ? It is too absurd : to inspire , is to bring forth something anew : as when God doth inspire good motions into us . You might as well say that God doth continually inspire a reasonable nature into us , as libertie of choice ; more congruous it had beene to say , that God continually preserves it as he doth our natures . For as we are reasonable creatures we have essentially a libertie of choice in all that we doe : and he moves us so , as that we may move our selves more waies then one . But when doth he move us thus ? in the very time of doing ought , or before ? and so doth he move us by perswasion onely , or by mediate operation on the will ? For all this whereabouts alone there is question now adaies amongst Divines , we have nothing but blankes here : you are yet onely upon the promise of performance , and not upon any performance it selfe . Yet whilst it moves them , it withall inevitably effecteth the proportioned consequents , which were foreordained , to the choices which we make , whether they be good or evill . That is , God doth inevitably decree that they that die in faith and repentance shall be saved , they that die in impenitencie shall be damned . Wherin you nothing doubt to acknowledge an inevitable decree of God , to wit , of an indefinitive nature , thus , Whosoever beleeves shall be saved , whosoever beleeves not , shall be damned . But that these men in particular shall beleeve , and repent , and so be saved ; others shall neither beleeve , nor repent , nor bee saved , you will be wise and wary enough to keepe your selfe from the acknowledgement of any such decree , unlesse it be provided that God be not charged with any such impotent immutabilitie , as not to be able to revoke his decrees . For though the Pope wants wisedome and integrity sufficient to manage such an authority and power as he challengeth to himselfe , as namely , of making grants , and againe revoking them ; yet God doth not . CHAP. XI . Of transcendentall goodnesse , and of the infinitie of it in the divine nature . I Professe I have no desire to oppose ought in this , or in the Chapter following ; yet having begunne this worke of examination it is fit to consider these also , if it be but to take notice of what you deliver , and rightly to understand the meaning thereof . They which fetch light beyond the Sunne , must bee content with Starre-light ; and they which cannot satisfie themselves with day light , but seeke for starre-light , they are well enough served if they goe to bed darkling . Wee commonly say , Life is sweet , and it is a truth , not because it is a principall stemme of being , in my judgment , ( for reason is a more principall stemme of being then it ) and yet is life as sweet to creatures unreasonable , as to creatures reasonable . And you confesse that the appetite of preservation , of it selfe is naturall unto all ; yet it cannot be denyed but that life is subject to soure things as well as sweet : whereupon some have said , Non est vivere sed valere vita . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Better eye out then alwais akeing ; and better once dead then alwaies dying . Nay the hope of a better state , without all others consideration , may make this life of ours distastefull unto us , I desire to be dissolved , sayth S. Paule , and to be with Christ , I am not of your opinion , in your construction of the Maxime , Omne ens qua ens est bonum , as if the meaning were , that it is good it selfe , for that which is good , and that whereunto a thing is good , should be rather different then the same , for the termes of relation , must be distinct . Your instances , are very incongruous , you should say , that poyson is good to it selfe , not to the aspe , for the aspe is a different thing from his owne poyson , and so is the Adders stinge , from the Adder . And as sure I am that even of poyson , good use may be made for the service of man ; And the Scorpion cures the wound , that is made by his owne sting : And even of the Adders sting , God the Creator of it , hath a good use evē in stinging , and the heathen Man in this kind observes the providence of God when he sayth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If naturall qualities of contrary nature , doe fight for the maintenance of their owne being , it seemes being to them , is as sweete , as life is to us , though life be a principall stemme of being . How transcendentall goodnes , should be equally communicated by God to all , and not equally participated , by all , I understand not : the contrary seemes true to my opinion , for as much as like as there can be no communication , where there is no participation , so there can be no equall communication , where there is no equall participation ; And though a lesse vessell , may be as full as a greater , yet there is no equall communication of water unto them both , and the comparison is no way congruous , for as much as it is an easy thing , to distinguish betweene the water and the vessell , filled with it , but not so easy to distinguish betweene the thing , and the being of it . Rather thus . God doth sitt every thing with qualities , or parts according to the being thereof , or as it shall require , like as every vessell small and great are filled with water . The being of a fly , of a man , of every thing is good in it selfe , and as it may be , and is referred to the glory of God , for God made all things for himselfe . But in the things that God hath created , there are degrees of perfection , some creatures have onely being , some being and life also , some adde sense unto them both , some have reason over and above them all . The degree of entitative goodnesse , cannot arise from the specificall nature of it , for so it should arise from it selfe , for the degree of entitative goodnesse in any thing and the specificall nature thereof is all one ; Your other derivation of the degree of entitative goodnesse is as bad or worse , as when you derive it from the degree of their specificall nature : As if the specificall nature of a thing had degrees , which is untrue , as I remember ; Aristotle compares specificall natures or formes of substances to numbers , that admit no intention or remission ; three flyes are as truly three , as three Elephants . The difference of individualls under the same species , is merely accidentall not essentiall ; Thus , that one is not so happy as another , is an accidentall difference , not entitative or essentiall ; It is true , sensitive appetites cannot be satisfied all at once , yet I have heard of a Ruffian Englishman , that in one night at Venico bestowed five hundred pounds , upon his five senses . It is not the fruition of goodnesse incident to one sense that defeates another for the time , of that it most desires , but rather want fruition thereof by your instances . For if the belly be satisfied , it is free to delight in musick also , if pinshed with hunger not so , yet too much feeding I confesse may bring a man asleepe , and make him unfit for taking any pleasure in the exercise , either of body or minde . On the other side deepe contemplation , as you say pines the body , and is occasion of farre worse accidents also sometimes ; as in Archimedes whole plodding upon his Mathematicall operations , made him neglect the Souldiour that came upon him , and by neglect provoked him to set an immature and bloody end to all his studies , to the great greife of Marcellus the Generall , who had given chardge to the contrary . The gainving of Archimedes safe into his hāds , though by his art a most mischievous enemy to him , had been more worth , to an ingenuous Conquerour , then the taking of Syracusa . I have great cause to be sensible , of that of Solomons , of making many books there is no end , for I think if I should live Methusalehs yeares , yet I should not make an end . Much study is a wearinesse unto the fleshe , but by the goodnesse of God I find this wearinesse , with a litle refreshing quickly to vanish , and I returne unto it with as great vivacity of minde and Spirit , as ever I did before . I desire to doe the taske , which God hath appointed for me . And if death prevent me , yet it is good to dy doeing something . I should put it out of doubt that the more knowledge we get , the more is our reasonable desire of knowledge satisfied , yet it is true I confesse the more we encrease in knowledge , the greater is our immediate capacity of knowledge . For the more we know the better is our understanding and judgement , enabled to proceed in knowledge . And this capacity of ours will never be throughly satisfied , till the enjoying of God himselfe , yet I see not how the nature hereof hitherunto can be sayd to hinder the entire possession of our selves , whether contemplation be vaine or not vaine , whether it be used as a pledge of a better life to come or no , I see no reason why it hindreth or furthereth the possession of our selves , though it hinder or further our possessing of God. Certainly that life to come is no part of our selves , like as eternall death is no part of the damned selves . But eternall life is a condition that God bestowes upon us , and everlasting death is a juste recompence , which God inflicts upon others . Yet in what sense contemplation may be used ( as you say ) as a pledge of a better life to come , I am to seeke . The Spirit of God and the fruits of sanctification , are the pledges and earnest penyes hereof , but contemplations are not ; How Angells are sayd entirely to possesse their angelicall natures , and men not to possesse their natures entirely hath neede of explication . Angells have no bodies , and consequently are not capable of augmentation as we are . In this sense I conceave how we by degrees attaine to a fulnes of age , Angells doc not . There is a growth of our soules in knowledge also , Eph. 4. 13. in grace , 2 Pet. 3. last . This fulnesse of age is not all at once in us ; you suppose it is so in Angels , but without distinction ; for there are Angels of darknesse , as well as Angels of light . What thinke you of Angels of darknesse , doe they entirely possesse their Angelicall nature , or no ? I should think they differ not in nature Angelicall , though their accidentall condition bee much different . As for the elect Angels , doe you thinke they doe already possesse all that may belong unto them , either in respect of knowledge or glory ? It appeares Eph. 3. 10. that the verie Angels themselves doe encrease in knowledge , and that by the Church . It seemes also , that though they are void of sinne , and so void of sorrow , in respect of themselves , yet that all teares are not wiped from their eyes in respect of us ; for if there bee joy in heaven for one sinner that repenteth , what is there in respect of the falls of Gods children ? No question but the nature of man at best is inferiour to the nature of an Angell . And on the other side , as little question is to be made ( I should thinke ) whether man shall not be as happie in his kinde as the elect Angels in their kinde : in the 20. of Luke , our Saviour professeth , that the time shall come when we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like unto the Angells . Gods infinity is nothing pertinent to the comparison of men and Angels , from whom Angels as well as men are infinitely distant , as the creature from the Creator ; yet this infinity of Gods joy is vainly amplified , by saying , he wanteth no moment of time to enlarge or perfect it by continuance , whereas time is no measure suitable with the being of God , no nor with the being of Angels . Yet God hath continuance , it cannot be denied , both without beginning , and in respect of being , without end , which is an essentiall perfection of God , as much as any , as being but the interpretation of his necessary being , whereas all the being of a creature is meerly by the free will of God , and yet continuance to the creature addes no perfection . For will you say that the Angells and Saints of God in heaven doe grow more and more perfect by continuance . In this world for a while we grow more and more perfect by continuance . But then againe it is as true , that by continuance we decay more and more both in body and minde . Aristotle hath said , that Bonum non ideo melius quia diuturnius . But of the transcendentall goodnesse of God ( you say ) you now intreat not , but of the transcendentall goodnesse of the creature , which you make to consist in doing good to others : and withall you deliver another maxime , namely , that amongst visible creatures , the better every one is in its kinde , or according to its entitative perfection , the more good it doth to others . And I confesse this latter stands in much congruity with the former . But I have already shewed my dislike of the former , and given reason for it , and I see no reason to embrace the latter . A Lyon is the king of beasts , but of more good hee doth to others , then the inferiour beasts whereon he preyeth , I am nothing conscious . An Eagle is the king of birds , yet we commonly say , that a Larke is better then a Kite . What creature more profitable then the Sunne , yet I pray consider , doth not a Mouse , or an Emmet , or a Fly , in entitative perfection go beyond it ? for these are animate , the Sun is not , though God sends him forth as his most conspicuous and goodly messenger every morning like a bridegroom bedeckt with light & comelines , as you are pleased to expatiate or take the aire , & breath your self in a rhetoricall flourish . God himselfe to the contemplation of whom the Sunne you say doth invite us , though from the boundlesse Ocean of his internall joy and happinesse ( as you say ) sweet streames of perpetuall joy and comfort more uncessantly issue , then light from the Sunne , to refresh this vale of misery . Yet I hope you will not say , his entitative goodnes consists in doing good to others . For before he made the world , he was no lesse good , then since the creation ; and though he had never made it , yet had he continued every way as good as now he is . And in that dispensation of this his goodnesse , which proceeds not from his joy and happinesse , though you say so , but from the counsell and freedome of his will ; though as touching the comforts of this life , God maketh his raine to fall , and Sun to shine as well upon the wicked as upon the righteous ; yet as touching the dispensation of his grace , though he be most good , that way also , yet it is but towards whom he will ; for that Oracle of God , I will have mercy on whom I will ; and againe , He hath mercy on whom he will , and whom he will he hardneth , must sway more with us , then any vaine conceit or imagination of man to the contrary . And why doe you call this world a vale of misery ? is it not in respect of Gods jugements , as well as in respect of sinne ? which judgements of God have their course as well as mercies , how then doth perpetuall joy and comfort more uncessantly issue from him , then light from the Sunne , to refresh this vale of misery ? Surely as the Prophet said , his song should bee of mercy and of judgement : so doth God also sometimes mourne unto us , that we may weepe , as well as at other times draw us to dance after his pipe . You conclude with telling us the causes why men are not so happy as they might be . The one is , you say , That they doe not beleeve the eternall happinesse of their Creator to bee absolutely infinite , as his other attributes are . The other , That they doe not consider that the absolute infinitie of this his eternall happinesse , is an essentiall cause of goodnesse unto all others , so farre as they are capable of it . As for the first of these , what Heathen Philosopher , that acknowledged the making of the world , that acknowledged a God , did ever doubt of his eternall happinesse , and that as infinite as any other of his attributes . As touching the other , doth not Callimachus acknowledge as much , when he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Doth not Aristotle acknowledge felicity to be from God ; and did this make them as happy as they might be ? It is true indeed , their goodnesse they conceived to be from themselves . Det vitam det opes , animum mihi ipse parabo . And doe not you I pray concurre with them in this , even in this place ? For although you carry it in generall termes , when you say , he is the cause of all goodnesse , yet by that which followeth it is manifest that you limit this unto the happy condition that followeth man upon his goodnesse ; as when you say , God is a cause of goodnesse to all that are capable of it , and capable of it all reasonable creatures by creation are , none but themselves can make them uncapable of happinesse . And where is any mention of Christ Iesus in all this ? where any mention of the grace of God for the performing of this , which you make sufficient to bring them unto happinesse ? It is true , God cannot be the author of evil of sin , but God forbid that we should so maintaine God to be no Author of evill , as withall to deny him to be the author of good . Speake plainly , doe you beleeve that God is the author of faith , that God it is who gives repentance , that workes in us both the will and the deed , according to his good pleasure ? if you beleeve this , then you must beleeve that God did decree to give men faith and repentance . But this is contrary to the articles of your Creed , who professe that God doth decree contingency , but not things contingent . And who doubts but the faith of Peter , and his repentance , the faith of Paul and his repentance , were contingents ? and if God did never decree them , surely he was not the author of them ; for God doth nothing in time , but what he decreed to doe before all time . And in case you did truly acknowledge God to bee the cause of all goodnesse , we would not quarrell with you about the terme essentiall , which with what learning you deliver , I professe I know not ; but I observe you are very liberall of your words and phrases ; we were never acquainted with any more then foure causes , can you tell us which of them is called by any essentiall , unlesse matter and forme be called essentiall , because they constitute the essence of that , whose matter and forme they are . But I hope you will not say that God , in this sense , is the essentiall cause of all our goodnesse . CHAP. XII . Of the infinity and immutability of divine goodnesse , or as it is the patterne of morall goodnesse in the creature . I doe not like this Title , the disjunctive argueth , that Gods goodnesse communicative as communicative , is the patterne of morall goodnesse in the creature , I know no patterne of morall goodnesse , which we must imitate , but that which is commended unto us in Gods Law , Gods communicative goodnesse was exercised in making of the World , and us ; Is this a fitt patterne for us to imitate ? As touching his providence , whereby he governs the World , we are called by our Saviour , to imitate him in some particulars , as when he suffereth his rayne to fall , and Sunne to shine on the bad , as well as on the good . But in most particulars we can not , in many we may not imitate him ; He caused two shee beares to come out of the wood , and teare 42. children that mocked Elisha , we must not imitate God in the like , we must still blesse them that curse us , and pray for them , that persecute us . The sense of imbecillity and indigence in our selves , even in this corrupt state of man , doth only provoke us the more , to shewe pitty unto others , in the time of their calamity according to that of Q. D●do , Non ignara mali miseris succurrere disco : But it doth not breede it , for it is manifest that men litle exercised with the Crosse , or not at all , may shewe more mercy , then such as have beene in great misery themselves . Yet these mercifull natures having tasted of misery themselvs , will be the more provoked to shew compassion unto men in misery . 2. And this is true , not onely in the corrupt state of man , but even in the state of integrity , for is it not sayd of our Saviour , that being tempted himselfe , he knew how to succour them , that are tempted ? It is now a dayes without question , among divines , that mercy and pitty as they signify passions are not in God , but attributed unto him , per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as are the members of our body also . But the will of succouring creatures in their necessity , may with propriety enough be attributed unto God , for he heareth the cry of Ravens when they call upon him , and not a sparrowe falleth to the ground , without the providence of our heavenly Father , how much more , is his love enlarged towards man , who when they were sinners , sent his Sonne to dy for them , and when they lay weltring in their blood , sayd unto them , live , And washed them with water , yea washed away their blood from them , and anoynted them with oyle : Thus God hath a will to succour man in misery , and this will , and grace , and favour of God is in Scripture phrase , called mercy . But he sheweth this mercy on whom he will , and whom he will he hardeneth , I wonder you should applaud that saying ; Nemo sponte malus , which hath no colour of truth ; Save in respect of originall sinne , traduced to Adams posterity of which originall sinne , the Author of that saying was utterly ignorant ; And you in another sense treading the authors stepps , seeme to mainteyne it , not in respect of any naturall corruption that hath sowred our natures , but in respect , rather of the perfection of our soules , and their native inclination unto good , for externall things , you say , doe so captivate the humane soule , that she cannot doe , as she would , but these strings , being cut , she followeth her native sway : And hereupon you come in with the approbation of this , Nemo sponte malus , manifesting thereby , that you acknowledge the native sway of the soule to be unto good . But by the way you cast your selfe upon an erroneous assertion , convictable of untruth , by the very light of nature ; as when you say , that externall things doe captivate the soule ; as if the object had power to the will , which is a conceipte contrary to all Philosophy and Divinity . And nothing indeed , but a mans owne corruption is it that captivates him unto evill . For let Ioseph be tempted with a wanton Mistris , yet if lust be mortified within him , her wanton invitation , shall never captivate Ioseph . No nor the ladyes admitted to his presence , could inflame Scipio Adricanus , though a man of warre , with a lustfull appetit . Shewe a Lyon grasse he is nothing affected with it sayth Decumenius , because it is not the dyet of a Lyon , but of an Oxe ; Shew an Oxe flesh , he hath no appetite unto it , for fleshe is no diet for an Oxe , but for a Lyon rather ; every man is tempted , ( sayth S. Iames ) when he is drawne away by his owne concupiscence and entised . And by working upon this concupiscence , it is that the Divell leades men captive , to doe his will , no such matter could he finde in our Saviour . And so much some conceaved to be signified , when he sayth : The Prince of the World commeth and sindes nought in me : Yet cannot the Divell certainly prevaile to every particular , nor to any particular , so as to justifie , that man doth not that evill which he doth sponte ; for even beasts doe sponte whatsoever they doe , and man even the worst of men doth not onely of his owne accord , that which he doth but voluntarily also , yea and freely too ; And yet the Divell is none of those externall things you speake of , with farre more colour of reason did they proceed , who mainteyned , that looke what mē did of passion , they did not voluntarily , fetching the restraynt of doeing voluntarily , not from things externall , but internall rather even from the passion themselves , but even this also is learnedly confuted by Aristotle long agoe . 3. We must with patience expect and wait , till you come to your text , and intreat of the theame proposed , to wit of the infinity and immutability , of divine goodnesse communicative . The first sentence is not well stated ; for Sarah was old stricken in age , and it ceased to be with her after the manner of Women , when hearing from the Lord , something concerning the conceaving of a child by her , she sayd ; After I am waxed old , and my Lord also , shall I have lust ? Lust , certeynly may be in old age and not a sinne , lust is one thing , inordinate lust is another thing , and where lust is , why should it seeme a Monster , in corrupte nature , for that lust to be inordinate ? And if a proud man be brought to a beggars condition , why should it seeme monstrous , if his morall condition be not altered , but he continue as proud as ever ? As Plato discerned a proud heart , thorough Antisthenes patcht coate ; And Diogenes might be as proud of his tubbe , as Alexander of his Crowne ; And a man may be as proud of carying a cloake bagge beh●nde him , as Cardinall Camprins , was of his sumpter horse , that followed after him ; for pride though it be more hatefull in one then in another , as the wiseman speaks , yet it disdeyns no condition , but accepteth entertainment in every breast ; how much more in the breasts of Kings , and such may be found even amongst the wandring planets on earth , otherwise called Roagues , and beggars . Certeynly men of a shifting disposition , if they have gotten wealth thereby , it is nothing strange if they continue their trade still , considering that Crescit amor nummi quantum ipsa pecunia crescit : especially if they have prospered well by it . And yet I confesse , men sometimes give over their former trades , as horse leaches leave sucking , when their bodyes are full ; but I doe not think , they can so easely , leave off their manners , neither doe temptations , begett any sinnes , but rather provoke our corruptions , to actuate themselvs ; as a mans corrupted will and affection , to actuate it selfe , and bring forth actuall sinne . And as the Apostle sayth , Sinne not only provoked by temptation , but even taking occasion by the Commandement , doth bring forth in us all manner of concupiscences . It seemes you are a very morall man your selfe , that are so well perswaded of others ▪ but in the meane time , you are little thankfull unto Gods grace ; For this your morality , when you ascribe it to a generall inclination of nature , belike you are loath to be beholding to Gods grace ; for the morality of your nature , I wonder the lesse at the prodigious blindnesse of your minde , mainteyning that he , who hates his brother , desires , to deserve well of him , whereas S. Iohn sayth , that he , who hateth his brother , is a man-slayer , that the avaritious person , desires to be liberall , and the Hypocrite , desires to be upright , and the unmercifull to be compassionate , the Extortioner or robber to be just , and the Niggard to be bountifull , which is as much as to say , that the hotte fire , desires to be cold as earth , and the cold earth desires to be as hote as fire . Why doe you not proceed in expressing the good opinion you have of a naturall man , even of the worst of men , and say that they have a desire to repent , to please God , to be holy , to be religious ? Continuance in sinne was wont to bee called altera natura , and secunda natura ; and the Prophet justifieth it , where hee saith , Can a blacke Moore change his skinne , or a Leopard his spots ? then may ye also doe good , that are accustomed unto evill . The sight of Gods judgements causing feare , may restrain from evill , like as an hedge of thornes , crossing a mans way , may hinder him from finding his paths : But as for impulsions unto goodnesse , in a man abandoned unto his lusts , and who , as the Apostle speakes , commits sinne with greedinesse , and is growne to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I know none . And Seneca seemes to be your onely Oracle for this ; a proper master for a Christian Divine to rely upon . And yet upon the scanning , Seneca alledged by you in this place , I finde pleades against you , rather then for you , as who plainly professeth , that They who erre in matters of life and manners , are delighted with their errours ; every criminall person is delighted with his crime , one sola●th himselfe in adultery , another delights in over-reaching others , and in theft . He saith , that naughtinesse is afraid of darknesse it selfe , which may restraine from evill , I confesse , but this gives no evidence of any impulsion unto goodnesse , no more then his last conclusion , that naughtinesse may be safe , but never secure . Which conclusion seves you for a passage to the next Section . 4. It is very true , an evill conscience will not suffer a man to be secure ; for if a good conscience be a continuall feast , surely an evill conscience holds a man continually upon the racke . Occultum quatiente animo tortore slagellum . The wicked slye when no man pursueth him , saith Solomon ; and , There is no peace , saith the Lord , to the wicked . It was one of the Iudgements God threatned to his owne people , when they persisted in their obstinate courses against him ; namely , that the sound of a leafe should chase them , and they should flie , no man pursuing them : but this is no evidence of any impulsion unto goodnesse . And when Seneca saith , Even in mindes drencht in the dregs of filthinesse , there remaines still a sense of goodnesse : this is no more then that which the Apostle informeth us of , when he saith , they have a conscience accusing them , by vertue of that law that is written in their hearts : yet the Apostle doth not extend this to them that are drencht in the dregs of filthinesse . Hee acknowledgeth elsewhere , that some through the course of sinne become past all feeling , and have their conscience seared with an hot iron . And it is a proverbiall speech in the world , Nemo senex metuit Iovem . Yet it is one thing to have a sense of goodnesse by the conviction of their conscience , & a farre different thing to have an impulsion unto goodnesse . Be it that the minde of man in that it is indued with reason , hath the rules of equity imprinted in it , is it not as true , that the rules of iniquitie are imprinted in it also ? doth he not know evill as wel as good ? Nay , hath he not more knowledg of evil then of good , at least as touching the compassing of it ? doth not the Lord complaine of this , where he saith , They are wise to doe evill , but as touching good they have no understanding . If this were so amongst men brought up in the Church of God , what was the condition of those that were aliens from the common wealth of Israel , and strangers from the covenants of promise ? especially considering what d●fference the Apostle puts betweene these , when he saith , We Iewes by nature , not sinners of the Gentiles . And therefore if it belongs to the mind to seek to instamp her rules upon inferiour faculties , she shall be as forward to stamp rules of iniquity , as rules of equity . And with what congruity I pray you may rules of equity be said to bee stamped upon faculties , that are not intellectuall ? appetites are guided by rules , in their motions , not instamped with them . Rules of knowledge are circumstant to appetites of doing , not inherent in them . And why should not these rules of equity be stamped on the will , as well as on sensuall appetites ? or if it be so , why should you reckon the will an inferiour facultie in comparison to the minde ? whereas indeed the will rules in man as king , the minde is but his privie Councellor . To quash an exception that might arise against your tenet touching the integrity of nature , as thus , If the minde have such good rules , and withall seekes to instamp them upon inferiour faculties , how comes it to passe that there is so little love of vertue in many ? your answer is , that this proceeds from their disposition , being over-growne with sensuall desires . But by your leave this is a weake reason , for it onely transfers the difficultie , but answers not the doubt ; for still I may demand , how it came to passe that these rules of equity did not prevent the growth of these sensuall desires , and without grace what place is left for any goodnesse in the nature of man ? Philosophers had a love of vertue , but can you shew they had any love of God ? their most vertuous actions in the state of nature , was not Austin bold to call them splendida peccata , glorious sinnes ? For the discerning of true vertue aright he gives us this rule , Noveris non officiis , sed finibus discernendas esse virtutes . I am sure they were not ordered by Gods word , nor referred to his glory , nor proceeded from acknowledgement that all power of doing good was from God , yet they looked for justification by them : and as for repentance and confession of sinnes , they make that no part of their integritie . So that whether their knowledge were in a mist , or out of a mist , it brought them never a whit the nearer unto God : as the Sunne , whether in a mist or out of a mist , was never knowne to set moist stuffe on fire , but ●st dries it , then fires it . And our Saviour was bold to professe , that Publicanes and Harlots●ntred into the kingdome of heaven before Scribes and Pharises . If the notions of the minde be ideall characters , you may , if it please you , bestow the phrase as well on notions of evill , as notions of good ; and if the good have so slippery an impression upon the unse●led affection of youth , it seemes the bad are more permanent ; yet these naturall notions of good are farre distant from true notions of God , or of true goodnesse ; A heart hardned with vast desires , you say , 〈◊〉 hardly cured ; but I pray tell me , when one man transgresser● for an handfull of barly , or a morsell of bread , another saith , Si violandum est jus impij causa violandum est , which of these is the greater hardnesse ? yet as a stone by losing somewhat of his substance may take another shape , so you signifie the hardest heart may be wrought into a new frame . I confesse , to make a Camell goe through the eye of a needle , is not impossible unto God : and what naturall man hath not a body of sinnes to be cut off by spirituall circumcision ? but that this you make to bee a worke of grace , you give not the least intimation : nay you rather imply the contrary , when you say , that if hopes of supplies from internals bee intercepted , a worke that may bee done by course of nature , then you say , the soule thus freed , becomes more fashionable to reason ; a saying that would become Seneca well , that knew no reason but naturall ; but full ill becomming a Christian Divine : let desire be never so vast , as you speake , let seven devils possesse a man , yet the strong man Christ , by the power of his grace is able to cast them out , and make even Ekron become as the Iebusite . Without grace , will any mans morality commend him in the sight of God ? As Lebanon is turned into Carmell , so Carmell becomes as the high places of the forest . And most morall men have beene as great enemies to Christianity , as any other ; like as the Scribes and Pharises were greatest enemies unto Christ. Why you should call that a superficiall draught of reason , that endeavoureth to stampe the heart with reall and solid kindnesse . I know no reason ; this in my judgement deserves to be accompted a substantiall operation . And when you tell me that Affability consists in this , you goe about to teach me more then ever I learned out of Aristotle . I had thought affability might have place in all men , as a morall vertue , whether they were enabled to stampe the heart with reall and solid kindnesse yea or no. This affability you grant to Epicures , but not temperance ; yet Epicurus , if my reading deceive me not , was knowne to bee as temperate a man in moderating his appetite , as most that then lived . And that because he made mans happinesse to consist in pleasure , the sense whereof was quickned by temperance , and dulled by intemperance . And therefore little cause there is to charge him with uncharitablenesse to his neighbours or brethren , either in time of plenty , or time of scarcitie . You doe him the greater wrong , to charge him , with sucking in cruelty as wine , and feeding upon the needy as upon delicates : neither will your good phrases make him amends in words for the wrong you doe him in deeds ; as for cutting morsels out of other mens throats ; this is a phrase incongruous for an intemperate mans diet : is fitter for a superstitious Papist , that in case the Priest should vomit the hoast , thinkes the people bound to lick● it up . The close of this ninth Section complies with the beginning of the first ; betweene which , what suitable matter hath occurred , let the Reader judge . Though indigence be the mother of cruelty , yet herehence it followeth not , that it is not the mother of pitty , for , Rara est concordia fratrum : Cleocles and Polynicas both had one mother , yet there is a great difference in indigence , as the cause of these . Indigence heretofore suffered , is made the cause of pitty ; but indigence in present alone , is the cause of cruelty , and that onely in case it cannot be relieved but by cruelty . 5 Philosopher-like , or rather meere naturalist-like , you make errour of judgement the root of all evill : as the cause of covetousnesse you make to be the opinion of want , either that is for the present , or may be for the time to come . How farre are you different from Aquinas , who maintaines , that our wills are more corrupt , quoad appetitum boni , then our mindes , quoad intellectum veri : yet the Poet seems to have had another conscience in that of his , Video moliora proboque deteriorasequor . Saint Paul , I thinke , was a man regenerate when he made that profession , I see a law in my members rebelling against the law of my minde , and leading me captive to the law of sinne . It is true , there are bosome sinnes ( as wee call them ) like familiar spirits to particular men , and so they may be dispensed withall in these , they will shew themselves very morrall in other points , and thinke it reason God should be mercifull unto them in breaking one commandment , so they keepe the other nine . Herod heard Iohn Baptist gladly , untill hee toucht upon the keeping of his brother Phillips wife . Iudas was content to follow Christ , so he might b●are the bagge , and so long as hee could make best wages by his service ; but thirty pieces of silver mooved him to give his master the bagge , and to betray him . A man for judgement able to arbitrate and voide of exorbitant affections , which might expose him to partialitie or prejudice , no doubt is the fittest arbitratour . But if you aske me whereto this running discourse tends , I cannot answer you yet , it may bee you may answer your selfe hereafter . Internall moderation mixt with outward competency , is the onely supporter of true constancy . I had thought , integritie had made a man fit for arbitrament , not constancy , for constancy may be in courses unjust as well as just ; I presume , it proceeds from constant integrity , That content is little commendable that depends upon sufficiencie of estate , not onely competent , but more then competent . And to my thinking , even in the course of naturall morality , a vertuous condition should not depend upon outward things ; the exercise of vertue doth , I confesse , but not vertue it selfe . Bias his saying was , Omnia meo mecum porto : but wee are taught of a better Master , that , Godlinesse is great gaine with contentment , and that the righteous cateth to the contentation of his minde , which is delivered without distinction of poore or rich , like as that which followeth , The belly of the wicked shall want : And that , a dinner of greene herbs , and love with it , is better then a stalled oxe with hatred and strife . The meanest Christian hath the love of God with him , who answereth to the joy of his heart ; and the most glorious King that ever was , professeth that , A good conscience is a continuall feast ; and David the father . a great conquerour , found no blessednesse in any temporall state , but in that which was incident to the meanest of his subjects , saying , Blessed is the man whose iniquitie is forgiven , and whose sinne is covered . Blessed is the man to whom the Lord imputeth no sinne , and in whose spirit there is no guile . The truth is , if our pretences depend upon outward things , they shall bee as fraile as those are mutable ; and who can give strength to resist the temptations of Satan but God ? As there is no being but from God , so no permanence of being but from God : & till the time of temptation a man is not known ; let the raine fall , and the flouds rise , and the winde beat upon the house , then it will appeare whether it were built upon the rock , or upon the sand . Wee know the Angells fell , wee know Adam fell ; and how vaine a thing is it to discourse of any naturall permanency in vertuous courses amongst naturall men that knew not God. By the way , your phrase of satisfying capacities is incongruous ; of satisfying desires wee usually heare , but of satisfying capacities I never read of but in your discourse . You proceed to discourse unto us of another roote of unconstancy , which you call contingency , which is a terme of art with you and your peculiar dialect : this roote you will have to be , the infinite capacitie of reasonable creatures , conceites or desires , within whose compasse their finite motions may become eccentricke and irregular , as it were a starre fixed in too wide a sphere . And this applyed to the fall of Angels , in whom wee finde a double change or alteration ; the one morall , to wit , a change from the state of integrity wherein they were created , into the state of sinne ; the second naturall , to wit , a change from a blessed state , into a wretched and damned condition ; the first change was their owne worke , as wherein they sinned ; the second , the worke of God whereby they were punished . Their inconstancie in not standing upright , but falling into sinne , is onely pertinent to the present purpose , and to enquire after the root of this , is to enquire after the cause of their fall . Now the cause hereof , as it is plaine , so if we please , we may as plainly expresse it ; for , as for their possibility to fall , that rose from the condition of their natures , being made by God free agents , and so accordingly , a law being given them by God , they might freely obey it , freely disobey it : what need wee straine our wits for obscure expression of so plaine a truth , as by referring it to the infinite capacitie of their conceits or desires , within whose compasse , their finite motions may become eccentricke and irregular ? What need we affect such perturbation of speech , in confounding conceits with desires , and placing finite motions within the compasse of desires , infinitely capacious ; which motions undoubtedly were their desires ( for they sinned questionlesse in desiring somewhat ) and comparing desires to spheres , and againe , desires to starres fixed in spheres , that so the sinne of Angels may be sinely phrasified , and called an excentrical motion ; thus in catching after a phrase , you obscure the sense of a sentence , which when all is well scanned , is but this , the root of the Angels fall was this , that he might commit an irregular motion , which might have beene done , although the capacity of his desire had not beene infinite , that is , though he had not affected the greatnesse of the divine Majesty ; for this I take to be the meaning , and yet this meaning is little congruous . For this infinite capacity you compare to a sphere too wide , and the finite motion you compare to a starre fixed in this sphere , and to it you ascribe the irregular motion , not to the sphere , and that very incongruously too ; for the finite motion of Angels you speake of , was their very sinne ; but the starre sixed in his sphere , is not his irregular motion . If ever Divinity and Philosophy have beene frayed out of their wits , by any mans discourse , it is your discourse that hath done this deed . You suppose the sinne of Angels consisted in affecting Majestie infinite , whereof , you say , he was more uncapable , then a whirrie of an Arposies saile . But how I pray you could such a thing be affected , without errour of judgement ? And was it possible that errour , and so Foule an errour of judgement could be in an Angell before his fall ? Should not so poena be prior culpa ? Hereupon it is that Scotus maintaines , there could be no affecting of any such thing , but onely complacentia simplex therein , not that he did affect it , well knowing it to bee a thing impossible . For my part , I doe as little like that simplex complacentia he speakes of . No wise man ( in this state of our corruption ) will please himselfe , in conceiting himselfe to be a King , much lesse to be a God , but reckons of such fancies as most vaine and frivolous : let us leave unto Clownes such conceits , O if I were a King I would live like a Lord , I would eate fat beese , and glorry porridge , and have a whip should cry slash . Dic mihi si sieres tu Leo qualis eris . And what devise you should move all the rest of the mutineers to concurre with him in so unreasonable an affectation ? Doe you thinke the chiefe called in Scripture the Devill , did sinne in one thing , to wit , in affecting majestie insinite , and the rest , called his Angels , in another thing , to wit , in standing with him , and standing for him ? I should rather thinke their sin was one and the same : And I make no doubt but their sinne was pride . Sure I am , they were not subject to concupiscence of the flesh , or concupiscence of the eye , but to pride , spirits may bee subject as well as men . But wherein this pride manifested it selfe , that is a great mystery ; but if they did affect divine Majestie , I should thinke it was in a way whereby they were capable of it : and this is now revealed to be by hypostatizing . And there is no question but that God could hypostatize an Angell , and as many as he would , as well as man. But I doe not say that they did affect it ; I have no ground to conceive that any such thing entred into their thoughts . But as God tooke a course to put Adam and Eve to the triall of their obedience , so it is very likely God had a course to put the Angels to the trial of their obedience , which became a scandall to many of them , through pride and disdaine to be in subjection , not that they disdained to be in subjection unto God , but more likely to some inferiour nature , which was to be advanced to the throne of God. For as God made this visible world for the service of man , so God might withal reveale unto them what his purpose was , namely , to advance the nature of man unto his owne throne , so that all the Angels of God must worship him : Th●s I say might bee the rocke of offence to them , of any more fit then this , I cannot conceive . As touching the roofe of mans unconstancy , you are nothing so curious , as about the Angels . But that curiosity of yours tended not to the discovering of any depth of truth , but meerly to the involving of a plaine truth , by most wilde expressions . The bitter fruit of Adams prevarication we all feele in a generall impotency unto that which is truly good , or to resist temptation unto sinne in a gracious manner . But yet I see no reason but a man may resist many a temptation , without grace , but not in a gracious manner . For what thinke you ? is it necessary that as often as the Devill tempts a man to incontinency , to murther , to theft , he should as often yeeld to the committing of any of these ? It is apparent that many naturall considerations may restraine us : but in a gracious manner , that is , in such a manner as is acceptable unto God , no man can resist any temptation unto sinne , without grace . That maxime , Mora facilius moventur , hath no proportion in the case whereto you apply it , for it proceeds of the same individuals , such as Adam and his children are not ; yet by Adams yeelding unto sinne , through Satans temptation , all his posterity are made more prone to sinne , then any man in particular is made by the committing of any sinfull act . For a sinfull or vicious act , in ordinary course , hath no more power to habituate a mans inclination unto evill , then a vertuous action hath unto good : but farre greater is mans pronenesse unto sinne , since and through the fall of Adam , then by any vertuous action is our pronenesse unto good . Touching your close , I say , to seeke our owne welfare with anothers harme , is not to seeke that which is good and right ; yet in some cases another mans harme may be sought , without any transgression . For undoubtedly the Iudge sinneth not in pronouncing the just sentence of condemnation upon a malefactor : no nor the Israelites neither , in robbing the Aegyptians ; nor Abraham , in going about to cut the throat of his owne innocent childe Isaac . 6. In the next place you discourse of the improvement of the force of temptations , which you say is wrought by inequality , partly of our naturall propensions , partly of the meanes which minister their severall contentments or annoyances . Herein you propose a distinction , but I doe not finde you very carefull to follow it , and make it appeare how you accommodate your selfe thereto . Great meanes of annoyances are apt to breed great feares , and feare is a strong passion hindering the course of reason , and of morall duty , according unto reason . Peters confession of Christ at the very time when , and in the place where Christ was in his enemies hands that sought his death , might have hazarded his life ; and the consideration hereof , being suddenly put unto it , either to confesse him or deny him , surprized him with feare ; this feare exposed him to deny his master . Sir Gervas Elvas moved to give way to the poysoning of Sir Thomas Overbury , saw manifestly , that his refusall would have beene an occasion to bereave him of his Lieutenancy of the Tower , which he had bought with a great summe of money . This temptation prevailed with him : wee commonly say , The greater is the temptation , the lesse is the sin . So where small meanes of contentments are , the greater is the temptation to discontent , and to tast of the bitter fruits thereof . But I doe not finde that the particular instances following , doe any way savour of this member of your distinction . You seeme to keepe your selfe wholly to the prosecuting of inequality of naturall propensions ; yet not that neither with such congruity as might justly be expected . For first you prosecute the inequality of wealth and wit : Wit is a naturall faculty , I confesse , I never heard it called a naturall propension till now . But as for wealth , it is neither propension , nor faculty naturall , nor at all naturall . It is true , I confesse , that some mens wealth gets the start of wit , as he observed , that in a great audience sometimes said unto his auditors , When I behold your wealth , I wonder at your wit ; againe , when I behold your wit , I wonder at your wealth . I confesse willingly , that to abound in wealth , is to abound in temptations unto sinne ; that fulnesse of bread is reckoned among the sins of Sodome , that when Jeshurun waxed fat , he spurned with the heele . But the temptations herehence arising , prevaile onely on them that want wit , is an observation I have not beene acquainted with before , neither am prone to beleeve it . I never read this laid to the charge of Sardanapalus of the Assyrians , or of Xerxes , who ( as I remember ) it was that proposed a reward to him that could invent a new pleasure ; nor to Heliogabalus ; among the Romane Emperours Nero was luxurious enough , I never heard it proceeded from want of wit , for the first quinquennium of his reigne hee manifested himselfe to bee no foole : Hercules servivit Omphale , was it for want of wit ? That the Merchants sonne of whom it is reported , that in one night at Venice he spent sive hundred pounds upon his five senses , had his honesty beene answerable to his wit , he had kept his reputation with the best . And the Gentleman of the house of the Vaineys , that in most luxurious manner wasted his estate and afterwards turned Turke , I never heard defamed for want of wit. Yet we commonly say , many men have good wits , but they are in fooles keeping . And indeed a foole in Solomons computation doth usually stand for a knave . And it is most true , that such are most unwise , as appeares by the issue ; for by such courses they shorten their dayes , and send themselves with precipitation unto their graves , there to grow greene before their heads bee gray ; and after they are gone , their remembrance rots , and they leave a very ill savour behinde them . But I should thinke , that dull fellowes are neither so inventious of mad courses , nor of so active spirits to prosecute them , as those whom God hath endued with better parts of understanding . I grant men of great wits have not alwaies revenues answerable : But I should thinke it is their pride , rather then their wit , that instigates them to injurious courses . For when men cannot subject their minds unto their fortunes but labour to carve unto themselves fortunes answerable to their mindes , this must needs expose them to lewd courses . Yet a good wit , I confesse , to maintaine a bad cause , may animate some more to molest and vexe , and it is not the greatnes of revenues will free them from such exorbitant courses . Though mens bodies overgrow their soules , yet if they have not a spirit answerable , they will prove but lubbers , though great lubbers , as great as Gog-Magog , whom Corineus met withall at Dover , when that great lubber like a timber log came tumbling topsie turvie , over and over . And it is a common saying , that a short man needs not a stoole to give a great lubber a box in the eare : though he that is weake had neede to be witty , yet it is not alwaies true , or for the most part , that weake persons are wily : and where wilinesse is found , it is a temptation strong enough without weaknesse , to move men to practise unlawfull policy , where grace is wanting . But to say that wilinesse shelters it selfe with craft , is as much as to say , it shelters it selfe with it selfe ; and if the distinction be put betweene the disposition of wilinesse that is within , and wily crafty courses without , well , something else , to wit , mens private reaches and ends may be said to be sheltred hereby , yet wilines cannot . For like as wisdome is not sheltered , but rather discovered & laid open by wise courses , & folly by foolish courses , so also wilines & craftines , by wily and crafty courses . I see no reason to justifie that saying , men love their wits more strongly , when they perceive them set upon that which in it selfe is good . And I give a reason for my negation , though you give none for your affirmation ; for the more convenient the object is unto the appetite , the more strongly doth the appetite affect it ; and the more convenient things are unto us , the more wee love our selves for affecting them . Now it is manifest that luxurious objects are more convenient to a luxurious appetite , then objects temperate ; and avaritious courses more convenient to the appetite of an avaricious person , then courses of liberality ; and generally to all men in the state of corruption , the pleasures of sinne are more gratefull then the pleasure of righteous courses . Nay , a man regenerate may for good reason seeme not to be so strongly caried in his affections unto good , as the wicked are in their affections unto evill ; my reason is , because in the regenerate there dwels a flesh lusting against the spirit , which remits and qualifies the fervour of his affection unto good : whereas on the contrary , in the wicked there is found no spirit lusting against the flesh , to remit or qualifie the fervour or fury , rather of their affection unto evill ; especially when they are fitted with most convenient objects to allure them . Againe , to doe good to the poore , is not good in it selfe ( as you suppose , ) we were wont to say in the Vniversity , that Omnis actio est bona aut mala propter circumstantias ; and as I remember , it was a saying of Bernard , that vaine-glory clotheth the poore as well as charity . And how can that bee a good will to the poore , that practiseth to coosen others for the gratifying of the poore ? ●o may hee be said to beare a good will to Paul , that robbeth Peter to pay Paul ; yet that which hee will leth is good to Paul , I confesse , but it is no good will to him that is such a pay master ; neither is it necessary it should proceed from any intention to satisfie Paul ; it may well proceed from other intentions . No man is bound in conscience to hinder any mans welfare , or his owne either , no nor the glory of God by ungodly courses ; no nor doth the obligation rest in generall , but it concludes in speciall , all good courses that lie in his power : so to tender it , a man is bound and not otherwise . You have discoursed of divers enormities , in the close you open the cause of them unto us , and of many other like and that you say is the infinite capacity of finite existence : this you say is the cause , not why such enormities are , but of the possibility of them . Now the possibility of such enormities is all one with the possibility of sin and transgression . Therefore the infinite capacitie of finite existence is the cause why sinne is possible . I thought it had beene satisfaction enough in this point , to conceive , that because wee are in subjection to a Lord , who can give us a law , and are free agents , therefore we may either obey a law given unto us , or transgresse it . And because , looke what is the cause why disobedience is possible , the same is the cause why obedience also is possible . It followeth , that the cause why obedience is possible , must be the infinite capacity of finite existence . And because by finite existence you meane a reasonable creature , your meaning a little more plaine is this , The reason why a man may sinne , or abstaine from sinne , is his infinite capacity . Wee say , it is the libertie of his will , being in subjection to a law which you cannot deny , nor any sober man : herehence it followeth , that this infinite capacitie you cant of , is but the libertie of mans will in subjection to the law of a superiour Lord. For man being free , may overcope , as you speake , that is , to expresse in a small and still voice , without thundring , or fire , or mightie winde , to doe that which he should not . And thus having attained to your plaine meaning , wee bid farewell to your mysticall expressions of so plaine a truth , by comparing this infinite capacity you speake of , to too wide a sphere , and finite motions , to a slarro fixed in that sphere , and thereby exposed to excentricall and irregular motions , which I think neither Copernicus , nor Ticho Brahe , were they alive , could well tell how to expound unto us , or to their selves either . We have enough in finding out the cause why sin is possible , as for the life and improvement of this possibility ( for so you are pleased to bestow the being , and life , and improvement upon it ) by the inequality of internall propensions , never fitly matching outward occurrences , that we reasonably well understand , and have discoursed thereof what wee thought fit , enough , if not more then enough . 7 At length you are come to the house it selfe of your present discourse , according to the title of this Chapter ; hitherto we have beene complementally entertained in the porch . But , in God , you say , there is no place for exorbitancy , hee being an incomprehensible sphere , which hath omnipotency for his axis , ubiquity for its center : if you had added , & nusquam for his circumference , the illustration , according to your former subtleties , had beene more compleat . We say , that God in doing what he will cannot sinne , because hee hath no superiour Lord to give him lawes , to binde him ; his owne wisdome alone can and doth direct him , and it becomes his wisedome to manifest his owne glorious nature ; and therefore whatsoever hee can doe , in case hee doth it , it shall be wisely done , for as much as his power therein is manifested . You had rather fetch the cause hereof from this , that his capacities cannot overcope , though the Angels did . One branch of being in him you say , cannot missway or overtop another : what your meaning is I know not , but looke unto it that you doe not contradict your selfe , in maintaining , that God can doe some things by his omnipotency , which yet cannot be wisely or justly done by him , which is as much as to say , that he can do that which is unjust . And if this bee not to acknowledge in God a possibility to overcope , I doe not know what is . To say that God possesseth all things that possibly he can desire to have , is to say , that hee possesseth nothing ; for it is impossible that God should desire to have any thing , for this implies a want of something belonging to the deitie . It is directly false and foule to say , that God is whatsoever possible can be ; for if it be true , then it ever was true , seeing this proposition depends not upon the revolution of time , and consequently , before the world was , it was true ; wherehence it will follow , that God is an Angell , a man , and every vile thing , as wee account them amongst the creatures : for all these were possible to be before the world was ; neither will it salve this foule sore , to say , that God is a man , or an oxe , infinitely , for he is no bodily substance at all , neither can any bodily substance be infinitely . We say , that God is all things eminently , whereby we meane no more then this , God is the cause of all things ; and better thus in plaine tearmes to expresse our meaning , then by affecting curious straines , and formes of expression to expose religion and the glory of our God to scorn & derision amongst atheists . God is of necessary being , and therefore of himselfe eternall , without beginning , and without end . To perfect himselfe , or to be greater or better then he is , is to suppose that he is imperfect , and not Optimus maximus , which is a thing impossible , and therefore not subject to , nor the object of Almighty power ; nay , it destroyes it , as one part of contradiction destroyes the other : for Almighty power were formally destroyed , if it were imperfect , or lesse then Almighty . Therfore all outward imployments are for the good of his creature , but how ? not as tending to the good of the creature as Gods end , but both his imployments for the creatures good , and the creatures themselves are for God and his glory . Hath not the Apostle expressed thus much , that both from him and for him are all things : and the Prophet also , God hath made all things for himselfe , even the wicked for the day of evill : and that for good reason , as many hundred yeares ago hath beene acknowledged in these termes , Qui dedit esse , quo sine essent , habui potestatem . If Gods will to have creatures when they were not , was but the influence or working of his essentiall goodnesse , I pray what is his will to destroy them when they are ? The scripture tells us , that God worketh all things according to the counsel of his owne will ; so he did when he made the world , so he doth when he sets an end to any part of it , so he should if hee should set an end to all , and returne them to the gulfe of nothing from whence they came . It is false to say , that the continuance of being is desired by all , as the stampe of Gods goodnesse : for continuance of being was as much desired by those atheists that denied the creation , as by those Christians that doe believe it . And as for the making of the world , it is in holy Scripture ( the language of God ) attributed to the word of God , to the breath of God , to the wisedome of God , to the power of God , to the counsell of God ; but never , that I know , ascribed to the goodnesse of God. And it had need of explication , to shew how Gods goodnesse is communicated unto all , much more how it is communicated unto a stone ; yet the earth is filled with his goodnesse , in as much as God provides for every thing that which is good for it ; so that whatsoever we partake of for our comfort , wee call it Gods goodnesse , for as much as things which are good to us , are derived to us from God , and therein we have a taste of his goodnesse towards us , in that he doth good unto us . Your last position I have heretofore spoken of , and shewed the incongruity of it . That which is good , and that whereunto it is good , must be different ; but the entitie of any thing is not different from it selfe , and therefore it cannot be good unto it selfe , as you affirme . 8. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serus irarum , slow to wrath , even against sinners that dishonour him to his face . But to say hee is never swayed to sudden revenge , is a more bold assertion then sound . Did not Zimri and Cosbi perish in their incestuous act , and give up both lust and ghost together , without leisure to enjoy their sinne , much lesse respite for repentance ? Perhaps you will say their persons were formerly forborne , notwithstanding former sinnes , though the vengeance of God cannot be denied to be most sudden . So perished Herod in his pride , and Balthasar in his revellings , and the Israelites in the wildernesse ; while the meat was in their mouthes , and the delicate flesh of Quailes lay betweene their teeth , the heavy wrath of God came upon them , and before they could swallow their sweet morsels , sent them to the graves of lust to bee swallowed by them . Againe , Sodome and Gomorrah were consumed with fire from heaven ; were not some children in their mothers wombs , some hanging at their mothers breasts , some newly come to the use of reason , all consumed to ashes , and made an example of Gods wrath , and suffered the vengeance of eternall fire , as Inde speaketh ? Here is no forbearance of divers particular persons : so it was in the daies of Noah , so shall it bee at the comming of the Sonne of man ; for while they shall say , peace and safetie , sudden destruction shall come upon them , as sorrow upon a woman in travaile , and they shall not escape . The difference you make betweene man and God , I like well ; man by forbearance may bereave himselfe of power to execute vengeance , God cannot : and this is a good reason of his forbearance towards the verie reprobates ; but towards his elect , a power exercised in another kind , yet a power too , namely , to sanctifie the consideration of his forbearance , to bring them unto repentance ; as also a power to provide for satisfaction to be made for their sinnes , by the blood of his Sonne . A sentence related out of the booke of Wisedome . ch . 12. 15 , 16 , you say is canonicall , although the Author bee not ; a distinction that I never read nor heard of before . And if the truth of a sentence be sufficient to make it canonical , the canonicall Scriptures shal be multiplied unreasonably , not out of the book of Wisdome only , but out of the rest of the works of Philo the Iew , and Iosephus too , yea and out of Senecaes workes , and Plutarchs morals ; not to speake of Plato , and Aristotle , or your Plotinus . But let us consider this canonicall sentence you speake of and weigh the truth of it in the ballance of the Sanctuarie . I pray , wherein had our Saviour Christ and the Sonne of God deserved to be punished ? And did not God ( thinke you ) thinke it agreeable to his power to condemne him , notwithstanding his innocencie , and his fervent prayers to be delivered from that cup , but with submission to the will of his Father ? I pray consider the martyrdome of Gods Saints , were their punishmēts according to their deserts ? Nay , what thinke you ? is it not agreeable to Gods power to annihilate the holiest man that ever was ? yet wee doe not say that God condemnes any man , that hath not deserved to be punished , the Sonne of God and our Saviour onely excepted . But the desert of eternall death is not onely in sinne actuall , but in sinne originall also , which Pelagius did not say , Arminius doth not , whether you doe or no , I know not ; the latter clause , which is this , Because thou art the Prince of all , it maketh thee to be gracious to all , makes a shew to plead for universall grace , I cannot tell whether you licke your lips at this ; yet the author of the booke could not be ignorant what a difference , as touching the participation of his grace , God had put betweene the Iewes and the Gentiles , for , He had shewed his word unto Iacob , his statutes and ordinances unto Israel : But hee had not dealt so with every nation , neither had the Heathen knowledge of his lawes . And the Apostle , who undoubtedly was canonicall , to speake in your owne phrase , hath plainly professed , that God hath mercy on whom he will , and whom he will he hardeneth . And as for the reason here used , drawne from this , that he is Lord of all , the Apostle himselfe taketh notice of it , but in a different manner , Rom. 10. 12. There is no difference between the Jew and the Grecian , for he that is Lord over all , is rich unto all that call upon him : and who are they that call upon him , but they that beleeve in him ? for it followeth , How can they call upon him in whom they have not beleeved ? Yet like as it is the part of parents , not onely to bring children forth , but after to provide for their bringing up : so God doth not onely make things , but also preserveth them : and for their preservation causeth the Sunne to shine , and his raine to fall , as well on the wicked as on the just ; alwaies provided that even this providence of God is to be dispensed of no other right , but meerly according to the good pleasure of his owne will. For what grace was shewed to infants , either unborne , or hanging at their mothers breasts , which perished in the flood , and in the destruction of Sodom and Gomorrah by fire from heaven ? and therefore though there were sixscore thousand persons in Ninivie that could not discerne betweene the right hand and the left , and also much cattell , yet God was not bound to spare them . And can you doubt , but as many as these , if not in Sodome and Gomorra , yet at least , or rather many more , perished in Noahs flood . Yet by the way , this sparing of the Ninivites was but as touching salvation temporall , not spirituall . You have but trifled a long time , now you beginne to bee serious , yet in little or no congruity to the theame ; you were more then halfe way over this chapter , before you came to intreat of Gods goodnesse , and now you come to inculcate it , not in the infinity or immutability of it , but in the generality of it unto all , as whereby he wils and desires indifferently the salvation of all . This is the voluntas antecedens that so many are enamoured with now adaies , and you as much as any , wherewith we are like to bee acquainted much more in your following chapters . And a chapter you have hereof expresly in your booke of Providence . But first you beat another bush where the bird is not ; onely it seemes to have a reach a farre off to something that is of kinne to it ; you demand , What lord would spoile his proper inheritance ? what Architect would disgrace his owne worke ? implying , that surely , God will not . Now if you had withall told us whom you do oppose in this , and in what particular point , wee might be the bolder to reply in knowing what to answer ; which now wee do not because of your concealements . All creatures are the works of God , which as by generation they are wrought , so by corruption they are defaced : What a beautifull piece of work was Absolom ? What a wise piece of worke was Salomon ? What a strong piece of worke was Samson ? yet these workes of God are all defaced . And the defacing of them is the worke of God undoubtedly , as well as the making of them . And no marvell , for when that worke , for which God hath appointed them , is at an end , to what end should hee continue them , considering that hee made them but for himselfe ? Nay , Kingdomes and Nations God hath raised , and made them glorious ; then againe , those glorious Kingdomes he hath defaced . Perhaps you will say , but the defacing of these is for sinne . Bee it so , yet God could set an end , both to kingdomes and to the whole world , though there were no sinne : for Gods well-being depends not upon his work , the world , as mans well-being depends upon his inheritance , yea , and upon the worke of his owne hands : for the master of it could have no comfortable habitation without an house , and every trades-man lives by his trade , and therefore it stands him upon not to deface his worke when he hath made it . Againe , onely reasonable creatures are capable of sinne , yet all other creatures are the workmanship of God , which he maketh and defaceth at his pleasure , without any prejudice to his wisedome or to his goodnesse . Yet there is another manner of defacing , and that is by damnation ; and herein I know no coulor of inveighing against any man , unlesse it be in the behalfe of infants , as many as perish in originall sinne ; wherein if it please you , or any man else , to shew your teeth , or hornes , wee will be nothing dismaid , by Gods assistance , but ready to encounter you . Yet there is another defacing , and that is by sinne ; so wee say the Devill and his Angels defaced themselves by their free and voluntary rebellion against God : so Adam defaced himselfe , by a voluntary and free action , hearkening to the voice of his wife ; and Eve to the voice of the Serpent ; each voluntarily and freely neglecting to hearken to the voice of God , and to maintaine the consideration thereof alwaies before their eyes . Thus every man , even the unregenerate , yea , and Devils themselves , doe still continue voluntarily and freely to sinne against God : so that this defacing is not the worke of God , but of the creature , it being a thing impossible that God should be the author of sinne , because it is impossible that he should doe any thing that hee ought not , of any thing in other manner then he ought . Againe , it is impossible that hee should omit any thing , or in anyother manner then he ought . And no other meanes can be devised to make any one become the author of sinne . But it is enough for you to propose your interrogatories at pleasure . And in the third place you bring in another interrogatory , different from all the rest , which is more sutable with your tenet ; for the delivery whereof in good time , you seem already to travaile in childebirth , and that is this , Who would leave a good foundation bare or naked , unlesse he be not able to reare it up without injustice . I professe I wondred a long time , to what purpose the last clause of this exception was pulled in by the eares ; for if a man want means to finish an house which he hath begun , though hee would be unjust , yet hath hee no certaintie to enable himselfe for the finishing of that worke hee hath begun . But by comparing it well with the sentence following , I seeme to spring your meaning . The foundation which God hath laid , is the creation of our reasonable natures , the finishing of this worke , is the adding of salvation , or an happy being to this naturall being . Thus to finish the worke in every one , it is the will and pleasure of God , by your profession . This in another Tract of yours , that yet hath not seene the light of the presse , you amplifie , and call it , A most earnest desire in God of the salvation of all , and every one , though he much desire it , is , as here you say , because he cannot do it without injustice . And why so ? Is it because they are sinners ? why , what then shall become of us all , seeing we are all sinners ? There be but two things that might be replyed , the one is , that though all have sinned , yet Christ hath satisfied for the sinnes of his elect , Rom. 8. 33. Who shall lay any thing to the charge of Gods elect , it is God that justifieth , who shall condemne us ? It is Christ which is dead , or rather risen againe , who is also at the right hand of God , and maketh request also for us . But I presume , this kinde of answer is no lettice for your lips , for that were to maintain , that God willeth the salvation of none but of his elect . 2. The other answer is , that though all are sinners , yet all doe not die in impenitencie . To this I reply . 1. That if Christ hath made satisfaction for all their sins , I see no reason why they should not be saved , notwithstanding their impenitencie : for , what justice can require , that damnation should bee suffered for those sinnes for which ful satisfaction is already made . 2. God could give them repentance , if it pleased him , as he gave to Israel , Act. 5. 31. Him hath God lift up with his right hand , to be a Prince and a Saviour , to give repentance unto Israel , and forgivenesse of sinnes . So then , Christ gives not onely forgivenesse of sinnes to them that repent , but hee it is that gives repentance it selfe also : These be no Cabalismes , but the plain testimonie of Gods word . And as to the Iewes , so to the Gentiles also , Act. 11. 19. When they heard this they held their peace , and glorified God , saying , Then hath God also to the Gentiles granted repentance unto life . And accordingly Saint Paul warnes Timothy , to cary himself gently towards them that are without , waiting the time , when God will give them repentance , that they may acknowledge the truth , and come to amendment out of the snare of the Devill , by whom they were led captive to doe his will. By this let every one judge what strength there is in your illation , when you say , Wheresoever God hath laid the one ( to wit naturall being , it is to all that rightly consider his wisedome , truth , and goodnesse , and assured pledge of his will and pleasure , to finish it with the other . Why the truth of God is directly against it , professing , that he hath mercy on whom he will , and heardeneth whom he will : and that the same word of God is , a savour of life unto life , to them that are saved ; hee doth not say , to them that are carefull to prepare themselves , and a savour of death unto death , unto them that perish , and a good savour unto God in both ; he doth not say , to them that do not prepare themselves . And by comparing that place with Act. 13. 48. it appeareth who the saved are , even those whom God hath ordained unto salvation ; for they believed , as there the Apostle professeth , as much as to say , the word preached was a savour of life unto life unto them , and wot you the reason hereof ? Why surely because they were ordained to salvation , like as Act. 2. 47. It is said that , God added to the Church day by day , such as should be saved . You might with as much modesty professe , that in as much as God hath made every man , It is an assured pledge of his will and pleasure , to give every man repentance , before he drops out of the world . Gods gifts are without repentance ; it is true of the gifts of sanctification , but it is as true , that God repented that he made man. That the current of Gods joyfull benificence can admit no intermission , is most untrue , for he dispenseth it freely , so he continueth it as freely ; For he worketh all things according to the counsell of his owne will , that is , nullo necessitatis obsequio , as Ambrose expoundeth it . Nay it doth admit intermission in this world . In the world to come , indeed , it shall admit no intermission , in this it doth , both in respect of blessings temporall , and in respect of motions spirituall . For as touching blessings temporall , God sheweth the back sometimes , and not the face , Ier. 18. 17. And as touching spirituall motions and consolations , what moved the Lord to cry out upon the crosse , My God , my God , why hast thou forsaken me , but the intermission of these ? It is true , sorrow to us hath no other originall then our own sinne , yet no sinne in Christ could be found to bee the originall of his sorrow . And though the woman , by reason of sinne , hath ever since conceived in sorrow , yet bruit beasts conceive in sorrow , notwithstanding that they are incapable of sinne . And albeit God be an ocean of joy yet the dispensation of joy unto creatures , is meerly according to the good pleasure of his will. And though all sorrow proceeds from sinne in the way of a meritorious cause ; yet all sorrow proceeds from God , in the way of an efficient cause . Hee is the great Iudge that inflicteth sorrow on some , as well as hee causeth joy to others . 9. The comparison is most absurd . For illumination proceeds from the Sunne , as from a naturall cause , working by necessity of nature ; but to say that God in such sort doth communicate ought , or send forth any influence ; is more Atheisticall then Christian. The devils belike have seeds of joy and happinesse , wherewith they were sowne in their first creation ; for undoubtedly they were capable of them before their fall , as well as the Angels of light . And all the influence that God sends forth , you say , is apt to cherish the seeds of joy and happinesse ; whence it followeth , that God at this day doth by his influence cherish the seeds of joy and happinesse in the verie Devils . And seeing Gods concurrence to the actions of men and Angels , is a part of that influence that proceeds from God , and one action of the Devils is their assurance that they are damned spirits , without hope of recovery ; in concurring to this assurance , God doth cherish the seeds of joy and happinesse in them . Besides this , with Devils and Men God affordeth his concourse to all their most sinfull actions , this your selfe have often acknowledged , and this concourse of his is a part of his influence , and no influence ( you say ) can proceed from him , but such as is apt to cherish the seeds of joy and happinesse , wherewith their natures were sowne in their creation . Therefore this concourse of God also to their sinfull actions , doth cherish the seeds of joy and happinesse in reprobate men and Angels also . Now proceed we along with you : God , you say , doth inspire all that are conformable to his will , with desire of doing to others that which he hath done to them . This is a bone very well worth the picking . I am perswaded many a sweet morsell will be found about it . You doe not tell us that God doth inspire any man with a conformity to his will , but as many as are conformable to his will , hee inspires with other good desires ; whence I pray then comes conformity to his will , if not from the inspiration of God ? doe you make conformity to Gods will to bee the inspiration of the flesh ? For I presume you make it not an inspiration of the world , or of the devill . Yet S. Paul saith , that it is God that worketh in us both the will and the deed , not by any necessary emanation , as light issueth from the Sunne , but according to his owne good pleasure . Againe , this very desire of doing others good , is it not a part of our conformity to the will of God ? Now if God inspire us with one part of conformity to Gods will , why not also with another ? And so why may we not runne over all parts of conformity to the will of God , and finde as good cause to ascribe them all to the inspiration of God , as the cause of them ? The mystery of your meaning in this , the next sentence serves as a key to open , when you say , that such as wilfully strive against the stream of his over-flowing goodnesse , or boisterously counterblast the sweet and placid spirations of celestiall influence , become creators of their owne woe , and raise unto themselves those stormes wherein they perish . So then Gods influence is to all , like as the light of the Sunne ; onely the difference ariseth herehence , that some resist it , others yeeld unto it . As good Arminianisme and Pelagianisme as ever dropt from the mouth or pen of Arminius or Pelagius himselfe . So then it is not God , that ex nolentibus volentes facit , but mans free will. And in spight of St. Paul it shall be volentis & currentis , and not miserentis Dei. For these spirations you speake of , can be no other then exhortations , whereunto some yeeld , and some resist . And I pray , who deserves to be accounted the author of my faith , the author of my repentance ? he that exhorteth me hereunto , or rather I my selfe , that doe beleeve , and doe repent , though upon anothers exhortations ? For exhortation may thus farre bee performed by a reprobate : for such plead at the day of judgement , Have we not prophesied in thy name ? and S. Paul observed , that some preached Christ not chastly , but upon pretence , and that with foule intentions , even to adde affliction to Pauls bonds ; yet howsoever he rejoyced in this , that Christ was preached , which hee would never have done , if by their preaching none were likely to be brought over to Christ by faith and repentance . Againe , to inspire them with good desires , and with conformity to Gods will , this is no other in your language , then to exhort them hereunto . And thus it is that God workes in us both the will and the deed , according to his good pleasure . Now this speech bewrayeth you as much as ever Peters speech bewrayed him ; but with this difference , Peters speech bewrayed him to be a follower of Christ , but your speech bewrayeth you to be a follower of Pelagius , and as like him as if you were spit out of his mouth ; for thus did Pelagius discourse , Operatur Deus in nobis velle quod bonum est , velle quod sanctum est , dum nos terrenis cupiditatibus deditos futurae gloriae magnitudine & premiorum pollicitatione succendit , dum revelatione sapientiae , in desiderium Dei stupentem suscitat voluntatem , dum nobis suadet omnem quod bonum est . Now see to what acknowledgement of grace Austin putteth him , if so be he will be a true Christian. Nos eam gratiam volumus , isti aliquando fateantur qua futurae gloriae magnitudo non solum promittitur , verumetiam creditur & speratnr , nec solum reveletur sapientia , verumetiam & amatur , nec suadetur solum omne quod bonum est , verumetiam persuadetur . Hanc debet Pelagius gratiam consiteri si vult non mod● videri , sed esse Christianus . Now what followeth upon this your doctrine touching the nature of election , namely , that it must bee upon the foresight of mens obedience to Gods exhortations and perswasions , which here you call placid inspirations . Now because God exhorts us to faith , repentance , and all manner of good workes , the foresight of our obedience hereunto must bee it whereupon our election must depend , and so you are ready to shake hands with the Apostle , not of fellowship , but to bid him adieu , as who plainly professeth , that Election is not of workes , but of God that calleth us ; and he proves it by this , that before they had done either good or evill , Iacob was elected , and Esau reprobated , which must exclude not only the pre-existence of works , but the pre-consideration of them ; otherwise hee could not therehence conclude that election is not of workes ; and the circumstance of not being as yet borne doth evidently exclude as well faith , as good workes . For a man unborne is as unable to beleeve , as to performe any other worke . And notwithstanding this foule injury , you offer unto God in robbing him so shamefully of the glory of his grace , and absolute prerogative to dispose of his creatures as he thinkes good , in making whom he will vessels of mercy , and whom hee will vessels of wrath , yet you thinke to pacifie him with an hungry , base , and meere verball amplification of the streames of his goodnesse , the issue whereof is to injurie him afresh in like manner , by robbing him , and adorning man with the spoiles of his glory . For increase of joy and happinesse shall be , you say , unto a man from the streames of life , proceeding from God as a fountaine of life , provided that man gives free passage to their current . And what is this current , but Gods spirations formerly mentioned , whereby he exhorts us to profit by the examples of his judgements on others , and also to patience when we are injuried by others . Now if we doe ye●ld to this , and doe profit by the consideration of Gods judgements upon others , and doe patiently beare the wrongs that are done us by others , then increase of joy and happinesse shall be unto us from the fountaine of goodnesse , who as he hath some streames of life , whereby hee exhorts us unto that which is good ; so he hath other streames of life and happinesse , wherewith he rewards us for our obedience : so that whatsoever shew you make of honouring God , the issue is to bestow all the honour upon the obedience of man. So that the amends you make herein for former injuries , is as if a man having given his neighbour a box in the eare , should make shew of making him amends by kinde stroaking of him , and in stead of stroaking him , give him another box in the eare , Thus Ioab tooke Amaza by the beard as though hee would have kissed him , but , indeed , stabd him to the heart . You are willing to make God the author of glory , but by no means can you be brought to acknowledge him the author , but onely the orator of grace : like to the Panims , who were wont to say , Det vitam , det opes , animum mihi ipse parabo . You are given so much to painting , that it is a hard matter to discerne the native countenance of your discourse , the proper face of your meaning . What meane you by the current of life ? Is it a gracious current , or a glorious current ? if gracious , that is the same with spirations before spoken of , and these are exhortations and perswasions . But how I pray do● these when they are refused by some , the more overflow to others ? They that heare the same Sermon , have never a whit the more for others resisting it ; they that heare it not , have no part of it , though all resist it . As for the currrent of glory , how hath any man the more , for that others are wholly deprived of it ? yet it is true , that even the reprobation and damnation of some , tends to the increase of glory to the elect , in contemplation of the mercy of God towards them in comparison of others , and of the sorrowes from which God hath freed them , as both the Apostle signifies , Rom. 9. 22. And is maintained both by Didacus Alvares , and Alphonsus Mendosa . But I doe not finde you have any such meaning . But when you have taken up a metaphor by the end , you play upon it , and make as good musicke with it as pigges doe , in playing upon Organs . What are the miseries which wicked spirits suffer , are unknowne to us ; we reade that they beleeve and tremble , Iam. 2. that they are kept in chaines to the judgement of the great day . They aske our Saviour whether he be come to torment them before their time ; they pray him not to send them into the deepe . And therefore a man may very well be ignorant of any good which their miseries work upon us , seeing that their miseries are so unknowne unto us . Yet as conceiving your selfe to have beene somewhat free in●venting somewhat , which alas is but a vaine ostentation of some momentous matter , which hath no moment at all in it ; you demand whether God may yet inspire these castawayes with mischievous thoughts , seeing their mischievous thoughts worke for our good . A very vaine objection ; as if the devill and his Angels had need of any prompting unto villany , or as if prompting unto villany were fit to bee called inspiration , which is never used , but either in the way of prophecy , or in the way of some gracious suggestion . Yet as touching any thought or action of Satan , your selfe dare not deny Gods concourse to the substance of the action ; and as for the manner of concourse , we are willing to undergoe with you , or any man else that breathes , any scholasticall discourse or inquisition hereupon : as whether the will of the creature determines the will of his Creator , or whether the will of the Creator determines the will of the creature rather . As touching the evill it selfe , whether from our opinion can be inferred any more then this , that Gods will is it shall come to passe by his permission ; and whether we cannot shew better reason for this our tenet , then you or any man else for the contrary . As for the intending of the creatures woe and miserie , as occasions or meanes of Gods glory , what sober man can doubt but that God is the efficient cause of their woe and miserie , as it signifies the misery of punishment , and in inflicting punishment on transgressors , undoubtedly hee doth advance the glory of his justice , yea and the glory of his Saints also , who may see in others sufferings , what might have beene their portion , if God had shewed no more grace unto them then unto others , and hereupon have cause to be so much the more ravished with the contemplation of Gods goodnesse toward them . As for the miserie of sinne , be the sinne as great as the crucifying of Christ , God determined it should be done , Act. 4. be it as great as the Kings giving their kingdome to the beast , little lesse then the giving of their kingdomes to the devill , yet God it is that hath put into their hearts to doe his will even in this also : and even this undoubtedly shall redound to the glory of God , and the good of his elect . For both heresies must be , that they which are approved may bee manifested , and God raiseth tyrants up , to exercise the patience of his children , yea their own sinnes redound to the profit of Gods elect . Utile est superbis in aliquod apertum manifestamque cadere peccatum . But hereupon to make use of that maxime , Gods will is the rule of goodnesse , is most absurd ; for the rule of goodnesse is Gods will of commandement ; but the will of God , that signifieth his determination to have this or that come to passe , is farre different : neither I hope will you make question , in case God willeth any thing to come to passe , whether God doth well in willing it ; though that which hee willeth or determineth bee the crucifying of Christ Iesus . As for the will of commandement , that is onely the will of God touching what is our duty to doe , or to leave undone , and accordingly called voluntas approbans , for certainly he approves obedience unto his will , in whatsoever he injoyneth us : yet this wide leape hath cast your meditations upon this point , to enquire forsooth whether Gods will bee the rule of goodnesse . But as you have entred upon it without distinction of will and will , so you carrie your selfe therein with miserable confusion . CHAP. XIII . In what sense , or how Gods infinite will is said to bee the rule of goodnesse . THe question was never before ( that I know ) proposed in this manner , viz. of Gods infinite wil , but only of Gods will. The Heathens painted Iustice as an assistant of Iupiter . Anaxarchus to comfort Alexander , cast downe with conscience of his foule fact , inmurthering his deare friend Clitus , deviseth an interpretation of this pageant , sutable and serviceable to the consolation of Alexander ; and that was this , Iupiters actions must alwaies be esteemed just . So saith the great Monarchs who are Gods on earth , their actions must bee accounted just . Anaxarchus is censured by Arrian , and justly , for his grosse flattery in the application of this unto Kings on earth , who , it is well knowne , may degenerate into tyrants . But I hope you will not dislike this interpretation as applied unto God : you will not make question , I trow , whether God be righteous in all his waies , and holy in all his workes , much lesse deny it , although he commanded Abraham to sacrifice his sonne , allowed Samson to sacrifice himselfe , the Israelites to rob the Egyptians ; though he send an evill spirit betweene Abimelech and the men of Shechem ; though hee put a lying spirit in the mouthes of all Ahabs Prophets , to seduce the King , and to perswade him to goe up against Ramoth Gilead , that he may fall there ; though he sends to Pharaoh a commandement to let Israel goe , yet tels Moses hee will harden Pharaohs heart that he shall not let Israel goe ; though that worke of the rending of the ten Tribes from the two , comprehending the defection of people from their lawfull King , he by open protestation takes unto himselfe as his own work ; like as touching the defiling of Davids concubines , he telleth David to his face , that he would doe this openly , saying , I will take thy wives from thee , and give them to thy neighbour , and he shall lye with them in the sight of the Sunne . 2. Your comparison of Gods power with his goodnesse , I doe not much mislike ; onely your comparing of him with Monarchs in goodnesse , is not so fit ; for alas what prerogative have they of goodnesse above other men ? They are to bee borne withall , though they are not so good as others , because they are exposed to greater temptations then others , and the greater is the temptation , the lesse is the sinne . No great commendation to exceed Sardanapalus , or Heliogabalus in goodnesse ; yet wee know there is a great deale of difference betweene the goodnesse of God , and the goodnesse of man in the course thereof : for mans goodnesse in the exercise thereof , is subordinate to a law , and they are bound to exercise it towards all : Gods goodnesse is of no such condition , nothing could binde him to the making of the world , or to the making of any creature at all . They being made , hee exerciseth his goodnes towards whom he will : for though in the course of his naturall providence he causeth his Sun to shine , and his raine to fall both upon the just and unjust ; yet as touching the dispensation of his chiefest blessings , his spirituall blessings in heavenly things , he hath mercy on whom he will , yea and whom he will he hardeneth also . And though ordinarily all are partakers of his temporall blessings , yet sometimes he puts a great difference even in the communication of them also . Am. 9. 7. I have withheld the raine from you , when there were yet three weekes to the harvest , and caused it to raine upon one Citie , and caused it not to raine upon another Citie ; one piece was rained upon , and the piece whereon it rained not , withered . Some dye in their mothers wombe , some hanging at their mothers breasts , some after a long time are consumed with a lingring death : neither is Gods love in Scripture phrase enlarged towards any save towards his elect . Thus Iacob was loved , but Esau hated . Againe , what justice doe you devise in God towards his creature ? Both Vasquez and Suarez concurre in this , that the justice of God towards man doth alwaies presuppose his will , and God may binde himselfe as he pleaseth by promise . But Gods will ( you say ) is not the rule of goodnesse , because the designes thereof are backt with infinite power . Your theame was to prove , that Gods will is not the rule of goodnesse , when you come to prove it , you prove nothing lesse , but onely that the cause why Gods will is not the rule of goodnesse , is not , for that his designes are backt with infinite power . This is not to disprove Gods will to be the rule of goodnesse , but rather to confirme it , for , in saying that this or that is not the cause why Gods will is the rule of goodnesse , you doe imply , that you maintaine , that his will is the rule of goodnesse , though not for this cause . Perhaps you may say , They which maintaine Gods will to be the rule of Gods goodnesse , doe maintaine it upon no other ground then this , to wit , Because his designes are backt with infinite power . But had it beene so , you might have fallen directly upon the overthrowing of such a foundation , without carrying it in such a manner as if you would beare the world in hand , that your selfe in some sort hold Gods will to bee the rule of goodnesse , whereas you mean nothing lesse ; and therefore in carying your discourse after this manner , you betray a faint heart in maintaining the maine . Secondly , I say it is incredible that any should maintaine Gods will to bee the rule of goodnesse , for this cause , because his designes are backt with infinite power , as much as to say , because God can doe what hee will. This reason carieth no colour of truth with it ; for there is no reason why amongst men , they that can doe what they will in comparison to other men , should therefore bee honester men then other . But because God hath infinite lawfull power , that extends to every thing that implies no contradiction , hence it followeth , that whatsoever God doth is good ; and whatsoever God can doe , if it were done by him , it should justly be done , otherwise hee should have power to be unjust ; which power ( in this case ) should either be in vain , because it is not possible that ever it should be actuated , or if actuated , God should be unjust . Holinesse ( you say ) doth so rule his power and moderate his will , that the one cannot enjoyne , or the other exact any thing , not most consonant to the eternall or abstract patterns of equitie . You take great liberty of discourse throughout . What I pray , according to our understandings is the subject of Gods holinesse ? is it not his will ? And how can his holinesse worke upon his will ? Doth the heat of fire worke upon the fire ? or the cold of water worke upon the water ? Againe , here wee have power and will distinguished , and the act of injoyning attributed to the one , and exacting to the other . Both are acts of command : now I pray consider , doth Gods power command ? I had thought imperium had beene the proper prerogative of the will , yet both these , by your discourse , are in subjection to the eternall patterns of equity ; and equity before you confounded with justice . Now I know no such justice in God , different from his wisedome . And herein I am of the same minde with Aquinas , Quest. 23. De voluntate Dei , Art. 6. where hee disputeth this question , Utrum justitia in rebus creatis ex simplici divina voluntate dependeat . And there hee professeth , that Primum ex quo pendet ratio omnis justitiae est sapientia divini intellectus qua res constituit in debita proportione , & ad se invicem , & ad suam causam . Now let any man name any thing that God can doe , and then let him answer me whether God bee not as well able by the infinitie of his wisedome to doe it wisely , as by the infinity of his power to doe it at all . And marke what in the same place ( where he seems most to favour your present Tenet ) Aquinas professeth , Quamvis in nobis sit aliud intellectus , & voluntas secundum rem & pro hoc nec idem , est voluntas & rectitudo voluntatis : Deo tamen est idem secundum rein intellectus , & voluntas , & propter hoc est idem rectitudo voluntatis , & ipsa voluntas . Although in us the understanding is one thing , and the will really another thing , whence it is that our will , and the rectitude of our will is not the same , yet seeing that in God , the understanding and the will are really the same , hence it is , that in God his will , and the rectitude of his will are all one . But be it that his will is consonant to the eternall or abstract paternes of equitie , I pray , what more eternall and abstract paterne of equity then this , that it is lawfull for God to make the world , if he will , and not to make it if he will ; yea , and to doe what he will , and leave undone what he will. I hope the will of God revealed , doth as sufficiently warrant all our actions , if things are therefore good because God wils them , as in case because they are good therefore God willeth them . Now the former of these is true , without all question , in most things ; for whether the world had beene made sooner or later , bigger or lesser , more Angels or lesse , more spheres or lesse , whether they had moved this way they doe , or the contrary way ; whether they should have continued longer or shorter time then they shall , all had been received as the good course of Gods providence equally as now it is . But here you passe to a point of a farre different nature ; for it is one thing to enquire whether Gods will be the rule of goodnesse in this sense , whether whatsoever God brings to passe in the world , is therefore good because God hath done it , and a farre different thing to demand , whether Gods will be the rule of goodnesse in this sense , that whatsoever God commands us in his word ( for so I understand you when you speake of Gods revealed will ) it is therefore good because God commandeth it . And I give a manifest reason of this difference , for before the revelation of Gods word , and without that , all men naturally are able to discerne between good and evill , they knew impiety , idolatry , profane swearing , perjury , irreligiousnesse , contempt of government , murder , uncleannesse , gluttony , drunkennesse , theft , oppression , extortion , lying , to be evill , and the contrary to these to be good , by the light of nature , and suggestion of conscience , there being a law of good and evill written in the hearts of all , their conscience bearing witnesse , and their thoughts accusing , or excusing , Rom. 2. 14. 15. And therefore it is false to say , that wee know this or that to be good , because Gods will revealed commends it to be such For undoubtedly , in most points of morality , wee know this to be good , and that to bee evill , without the revealed will of God , and by the very light of nature . Neither doth it follow , that because God willeth nothing but that which is just and good , therefore justice and goodnesse are the objects of his will ; first , because wee have heard out of Aquinas , that Gods wisedome is his justice : secondly , it is absurd to say , that justice , goodnesse , or wisedome are the objects of his will. Againe , if the goodnesse of Gods will consists in willing that which is good and just , to wit , in things that are to be done by man , then the rectitude of Gods will shall accrue to him from without , and shall not bee essentiall unto him , like as the rectitude of mans will , which is disproved by Aquinas in the place before alledged . Whereas you say , unlesse this or that had beene good , God had not willed it , this may admit such an interpretation as nothing serves your turne ; for the wisedome of God may represent this or that to bee good , that is , such as is sit to be done in the way of congruity , so that if it be done it shall be done congruously , yet not to bee good , so as it ought to be done in the way of necessity . Nay , marke what Bradwardine professeth , suppose the wisedome of God shall represent this to be more congruous to be done then that , yet is not God hereby bound to preferre the doing of that before this . Ratio praeponderans est , qua dictat quod melius esset facere hoc quam illud , vel quod melius est , hoc facere quam dimittere , & talis ratio non movet , nec concludit voluntati divinae , nec eam determinat ad agendum . Posset enim Deus facere meliora quam facit & multa bona quae non facit . And concludes Homini tutum est semper ut conformet voluntatem suam rationi praeponderanti . Deus autem non potest sequi per omnia rationem praeponderantem , nisi faceret omnia possibilia , & horum quod libet infinitum , quod contradictionem includit . Sufficit igitur sibi in talibus pro ratione , voluntas , vel saltem ratio congruens & concomitans praelaxata . Yet the will of God is alwaies reasonable : but marke what is the ground of this denomination , according to Aquinas , in 1. Quest. 19. Art. 5. Ad. 1. Voluntas Dei rationabilis est , non quod aliquid , sit Deo causa volendi sed in quantum vult unum esse propter aliud . Yet you would make the world beleeve that you fetch your divinitie from the fountaine , they that thinke otherwise never taste it but in trenches , yet where have you hitherto discovered the fountaine from whence you take it ? 3 You proceed to free your tenet from exceptions ; but alas , you propose but one exception , and that a poore one , Seeing no thing can be without Gods will , what can be good before God wills it ? And your answer is by concession , That goodnesse actually existent in the creature , cannot be without some precedent act of Gods will , as much as to say , this exception is nothing to the purpose : and so you undertake to free your Tenet onely from such exceptions as are nothing to the purpose . Now as touching goodnesse actually existent in God himselfe , doth that depend meerly upon the will of God , or at all upon the will of God ? The manifestation of it , or the exercise of it depends meerly upon the will of God , for as much as this is performed onely by outward workes , and God might have chosen whether hee would have made the world , or any part of it , yea , or no. But as for Gods goodnesse , we that tast of divinity but in trenches , acknowledge , that the being thereof is as necessary as the being of God himselfe , and depends not at all upon the liberty of Gods will : There is , you say , a goodnesse objective precedent in order of nature to the act or exercise of Gods will. What I pray ? Is it any such as bindes God to the willing of any outward thing ? take heed what you say , lest you fall into Atheisme by making God a necessary agent , or that he was bound in the way of justice to make the world : whence it followeth , that the world was everlasting . Yet this goodnesse which you make the object of Gods will , savoureth of ditch water rather then of spring water ; for it is brought by you , as that which sheweth Gods will , what is to be done . But every novice knowes , it belongs not to goodnesse to give direction , but to wisedome rather : and therefore Aquinas , as I shewed before , makes that whereupon depends the reason of all justice to be the wisedome of Gods understanding . And I grant willingly , that the direction of wisedome in God precedeth the operation of his will in order of nature , according to that of Aug. alledged by Bradw . out of his answer to the 7. question of Orosius . In Deo praeire voluntas sapientiam non potest , ergo prius est rationabiliter sapere , qaam rationabiliter velle . Yet neither the wisedome of God shall determine his will , unlesse it doth so direct , as to shew that this or that ought to be done ▪ For if it doth onely direct by shewing what is fit to be done , and of many courses which Gods wisedome can devise sit to be taken , if it be left indifferent to Gods will to choose or refuse what hee list , it is apparent , that though before God choose , it was fit to be done , like as many other courses were also , yet no necessity why God should preferre this before an other : sure I am you have proved no such thing hitherunto , neither out of the fountaine , nor out of the trenches . Intellectus divinus ( saith one ) singulos modos operandorum possibiles circa creaturas considerat , & omnes voluntati proponit ut libere quem voluerit exequi eligat , Henrie . quodlib . 8. Quest. 1. Aquinas professeth , that whatsoever God is able to doe , that also hee can wisely doe , in 1. Quest. 25. Art. 5. in Corp. Divina sapientia totum posse potentia comprehendit . And again professeth , that the order of things in the government of this world , doth not adequate the wisedome of God ; as much as to say , hee could have brought forth a world , and the dispensation of his providence in as wise a manner as hee hath shewed in this : his words are these , Ordo divinae sapientiae rebus inditus in quo ratio justitiae consistit : non adaequat divinam sapientiam . sic , ut divina sapientia limitetur ad hunc ordinem . And he proves it thus , Tota ratio ordinis quem sapiens rebus à se factis imponit à fine sumitur . Quando igitur sinis est proportionatus rebus propter finem factis sapientia facientis limitatur ad aliquem determinatum ordinem . Sed divina bonitas est sinis improportionabiliter excedens res creatas : unde divina sapientia non determinatur ad aliquem ordinem rerum , ita ut non possit alius cursus rerum ess●uere . Scotus in like sort , Nulla lex est recta nisi quatenus à voluntate divina acceptante statuta . And he gives this instance of his assertion , Omnis peccator finalis , damnabitur : quis autem dubitat Deum de potentia absoluta potuisse peccatorem non damnare , sed annihilare ? See also what Iohn Gerson saith to the same purpose , Deus non ideo vult res ad extra fieri , quia bonae sunt , quemadmodum movetur humana voluntas , ex objectione boni veri , vel apparentis : Est è contra potius , quod ideo res ad extra bonae sunt , quia Deus vult eas tales esse ; adeo quod si vellet eas vel non esse vel aliter esse , id quoque jam bonum esset , propterea benè enuntiavit magnus Ambrosius post Basilium quod voluntas divina naturae primaria lex est . Yet of these you may say that they are but trenches . Although your selfe hath hitherto brought nothing for your assertion , either out of fountaine or trench , save onely out of your owne braine , which may be the fountaine of your invention , and yet inferiour to these trenches . But come we to the fountaine , God is said to worke all things according to the counsell of his owne will. Mr. Hooker passeth his censure upon those Divines that referre all the reason of justice to the will of God. Calvin belike is one of those divines whom hee in his reprehension reacheth at ; who in his Institutions hath these words , Adeo summa est justitiae regula Dei voluntas , ut quicquid vult , eo ipso quod vult , justum habendum . Yet Calvin saith not , that in this respect it is just ; but onely that in this respect it ought to be received as just . But Mr. Hooker , though he acknowledgeth that there is a law of divine actions , yet he professeth that this law is to be resolved into the will of God , which is somewhat more then Calvin professeth , and as much as Perkins professeth , when he saith , Nothing is just to God before it be willed by him , hee speakes in respect of things to be done by him , and not of that justice which is called by the Schoolmen , Justitia condecentiae , which dictateth what may conveniently be done . For certainly , if a thing might not conveniently be done , God would never have done it : but he speaks of justitia obligationis , justice that bindes to the doing of it ; and maintains , that nothing bindes God to the doing of it , but onely his owne will and determination . And in this sense have I elsewhere justified Mr. Perkins against Arminius . But as for Calvins saying , when hee professeth , that whatsoever God willeth must bee received of us as just , is a most temperate speech . And to what purpose should we trouble our selves to look any further , and to enquire after the reason of it . Whereas we are given to understand , that of the wisedome and knowledge of God there is such a depth as is unsoundable , O the depth of the riches of the wisedome and knowledge of God ; how unsearchable are his judgements , and his waies past finding out ? But upon the matter , we may easily perceive how little difference there is betweene Mr. Hooker and others , when hee professeth , that though this counsell of Gods will , according whereunto he worketh all things , doth signifie a law of divine actions , yet withall , such a law as is resolved into the will of God. Againe consider , how is it called the counsell of Gods will ? not of Gods will giving counsell , for that belongs to the understanding ; but of Gods will accepting the counsell proposed ; and if many wise courses are proposed ( as why should wee conceive that Gods infinite wisedome is limited to the devising of one course ) then the will doth freely accept one rather then another . And thus Suarez interpreteth it when ho saith , Non ita operatur Dei voluntas secundum consilium ejus , ut omnino à consilio determinetur , sed potius ( si ita loqui liceat ) ut ipsa determinat consilium . In like sort Didacus Alvarez , though of a sect much opposite to the Iesuites , yet concurreth with Suarez in this exposition , Hic ut notavit Glossa , prius ponitur consilium , quod pertinet ad intellectum , deinde additur voluntatis suae , Ubi significat quod intellectus divinus , seuscientia ejus , ut determinatur à voluntata est causa rerum . You that pretend to fetch your divinity from the fountaine , have not brought so much for proofe of your assertion as this place cometh unto ; it is enough for you to dictate and say , There is a goodnesse objective , precedent in order of nature to the act or exercise of his will. And yet I willingly confesse , it is so farre good , as that Gods wisedome doth represent it as a thing that decently and conveniently may be done ; but that of necessity it must be done , and that thus divine wisedome represents it , your selfe is so fat●e from proving this , that you doe not so much as take notice of this distinction . You proceed , and tell us positively , that Unto some things considered as possible , this goodnesse objective is so essentially annexed , that if it be his will to give them actuall being , they must of necessity be actually good , nor can he that can do all things , will their contraries . Never , I thinke , was so vulgar an assertion so much honoured , as to be brought in with such state and pompe . As if any Scholler did make question , whether Ens & bonum convertuntur ; or any sober man doubted , whether the works of God must needs be good . Whereas this is utterly beside the question : which is onely this , Whether because God willeth any thing , therefore the doing of it bee just ; or rather because it is just therefore God doth it . So that the question is not , Whether any entity produced by God bee good ; but rather , Whether the producing of it be therefore good , because God willeth it . Yet your instance is more extravagant then your assertion , as when you adde , God might , had it pleased him , have taken life and existence from all mankinde , when he preserved Noah and his family . But to reserve them men , and no reasonable creatures , was no object of power omnipotent . So God did reserve divers beasts at that time also ; but to reserve them beasts , and not unreasonable creatures , was no object of power omnipotent ; as much as to say , to reserve reasonable creatures , no reasonable creatures , and to reserve unreasonable creatures no unreasonable creatures , was no object of power omnipotent . For certainly God cannot make contradictories to be true : as for the same creature to be both reasonable and unreasonable . And call you this the objective goodnesse of a thing possible ? or is this your definition of goodnesse , to imply no contradiction . Then let evill be goodnesse , and injustice goodnesse , and darknesse light , Belial an honest man. For certainly not one of these apart doth imply any contradiction . Your exposition of this is as bad as any of the rest . When we say things implying contradiction cannot have any being , wee understand it of things containing divers notions , which notions are contradictory one to another : not that they are contradictory to the nature and essentiall goodnesse of God , as you expound it . For that which is continuall , to consist of points indivisible , we hold to be contradictions : so did Aristotle : as also that a body existent should be infinite ; or that motion properly so called should be in an instant . But neither Aristotle , nor any of his Peripatetickes , that I know , did ever maintaine , that the contradiction here spoken of , consisted in this , that the thing stood in contradiction to the nature or essentiall goodnesse of God ; more then in contradiction to the nature and essence of an Angell , or to the nature and essence of a man. I doe not finde any reason why the making of the world should be esteemed more consonant to the nature of God , then the not making of it . And whatsoever God willeth , if he willeth it freely , he might forbeare the willing of it , and that without sinne . I know nothing that God willeth necessarily but himselfe ; and it is improper enough to say , that Gods nature is consonant to it selfe . But in what sense a sphere of heaven , or a tree , or any vile creature shall bee said to bee consonant to the nature of God , I am content to be ignorant . I know no purity or holinesse without the will of God , as that must be which is the object of it . In a word , is it created purity and holinesse which is the object of the will of God you speake of , or increated ? Increated it cannot be ; for the object of that will of God , whereof we speake , is such as God willeth to have existence : but God doth not will increated holinesse to have existence ; for that were to will himselfe to have existence , seeing increated holinesse must needs bee God himselfe . But to say that God doth will himselfe to have existence , were to imply , that God as yet hath no existence . If created purity and holinesse be the object of Gods will , you speake of , then God cannot but will some created thing to be , therefore he must necessarily create the world . A little before you told us , that God could not will ought contradictory to his owne nature and essentiall goodnesse , as in this particular ; he cannot will a man to be a man , and yet unreasonable . So then if he will have a man to be , hee must have him to be a reasonable creature : in like sort , if hee will have a beast to be , hee must have him to bee an unreasonable creature . But what purity and holinesse , or what consonancy to Gods purity and holinesse is to be found in all this , as namely in willing a man to be a reasonable creature , a beast to be a creature unreasonable , seeing now you affirme , that Gods will cannot pitch but upon that which is pure and holy ? If I bee not deceived , you are now passing to another point , and doe beginne to apply the termes of your assertion to Gods will of commanding ; which makes me remember what the Welsh Tayler said to his boy , in making a garment while the owner stood by : for he cried out , Potherion , potherion , which afterwards by inquiry was found to signifie , Wide stitches , wide stitches . At length you come to the fountaine whence you fetch your Divinity , whilst others tast it but in trenches . And you tell us out of the booke of Wisedome , that For as much as God is righteous , he ordereth all things righteously , thinking it not agreeable to his power to condemne him that hath not deserved to be punished . God is righteous in keeping his word ; I hope you will not deny it : neither Philo the Iew , nor the author of the booke of Wisedome , doth informe us of any other righteousnesse in God. Sure I am , that both Suarez and Vasquez , other manner of Schollers then Philo ever was , acknowledge no justice in God , in respect of his creatures , but upon supposition of his will. Now God hath promised , that every soule that sinneth , it shall dye , and not that the sonnes teeth shall be set on edge for the sinnes of the father . And yet I appeale to your owne judgement , whether thus to carrie himselfe be to doe that which is agreeable to his power , or rather that which is agreeable to his righteousnesse . God , you say , loveth truth & sincere dealing , because he himselfe is true & just . Yet when the devill testified of the Apostles saying , These are the servants of the most high God , which shew unto us the waies of everlasting life , though it were a truth which they uttered , yet the comming of it out of such a ones mouth , I thinke was as little liked by God himselfe , as by his Apostle . Amongst the actions of heathen men , truth was found , as well as other vertuous conversation ; yet of their best actions Austin was bold to professe , that they were no better then splendida peccata . And he gives this rule for the discerning of true goodnesse , Noveris non ossiciis , sed sinibus discernendas esse virtutes . And as one blemish of their best actions was this , that they were not performed in reference to his glory ; so another very suitable hereunto I take to be this , that they were not performed in obedience to his will. For the horrible sinne of the Iewes in offering their sonnes and daughters unto Moloch , is amplified thus in holy Scripture , Things that never entred into my heart to command them . And why should God regard that which is not performed in obedience to his will ? Many things may be done , and are done by strangers living in farre Countries , agreeable to the lawes of this Kingdome ; but wee ken them no thankes for this , because they do it not in obedience to the lawes in this kingdome . There is no likenesse between the goodnesse of God , and the morall goodnesse of the creature . For looke what goodnesse is in God , the same is in him necessarily ; it is not so in man. As for justice , I have often shewed the consent of Suarez and Vasquez , and that opposed by none that I know , that justice in God in respect of the creature , doth alwayes presuppose the will of God. Then as touching the truth of God , it is well knowne that God is a spirit , and hath no tongue to bee the interpeter of his minde , as he hath given unto man ; onely he hath taken up the hearts and tongues of his Prophets and Apostles , to deliver his oracles unto his people . And though God is not bound to reveale himselfe unto any ; yet if it be his pleasure to reveale himselfe , he is not capable of any such inducement , to deliver an untruth , as man is : man may advantage himselfe by untruth , when by other meanes hee cannot : it is not so with God , who needs not untruth . thereby to advantage himselfe . But whereas you say that Gods veracity is coeternall to his essence , in my judgement it is a very wilde phrase . For veracity hath no place where speech is not ; and seeing that God speakes not but by his Ministers , it followeth that before the world was , he never spake at all ; and seeing he could have forborne the making of the world , hee might have never spoken at all ; so farre off from truth is it , that veracity , which supposeth speech , is coeternall to his essence . For if speech be not coeternall to his essence , how can truth of speech , or truth in speech be coeternall to his essence ? Yet veracity taken fundamentally as a disposition in God to deliver truth whensoever he is pleased to cause speech , or to speake by his Ministers , so it is all one with the nature of God , and no marvell if in this sense it bee coeternall to his essence . Intemperancy , and consequently the opposite vertue of temperance and chastity is found onely in bodies , not in spirits ; and as it is no commendation to the nature of an Angell to bee chaste , so neither is it to the nature of God. You say , God could not give a law for the authorizing of promiscuous or preposterous lust . Yet it is manifest , that promiscuous lust in bruit beasts , in all sorts , hath its course , without any transgression , and it being a course of nature in them , it cannot bee denied to bee a worke of God. And Suarez , though hee takes upon him to maintaine a tenet like unto yours , namely , that God cannot dispense as touching his morall law ; yet he professeth that God may make it lawfull for one man to have many wives . And I pray you , why may hee not as well make it lawfull for one woman to have many husbands , and what then I pray you will this want of promiscuous and preposterous lust ? It may be plurality of husbands to one wife , may bring a greater inconvenience in the course of nature , as touching the corrupting of conceptions , and hindring the course of generation , then plurality of wives ; but how in morality it should be more intolerable then the other , I know not . And withall we reade of Massalina , that notwithstanding all her luxurious courses this way , yet not onely brought forth children , but also those like unto her husband also ; and being demanded how that came to passe , made this answer , Non nisi pl●na nave vectorem fero . For the brother and sister to know one another carnally , we count it incest ; yet unlesse Adams sonnes had maried with their sisters , it was impossible there should have beene any propagation of mankinde . And in like sort Abraham is supposed to have beene the Vncle of Sarah ; and doe you thinke that holy Patriaroh would have continued in so sinfull a course after his calling , had it beene such that God could not any way have made it lawfull ? You proceed and tell us , That to legitimate violence , or entitle oppression unto the inheritance bequeathed to conscionable and upright dealing , is without the prerogative of Omnipotencie ; and in stead of giving a reason of your opinion , you expresse it in 〈◊〉 double phrase , as if you would make up in figures , what is wanting in argument ; and say , It cannot be ratisied by any Parliament of the Trinity ; and indeed I read in Virgil of a Parliament sometimes called in heaven by Iupiter : but I doubt you are of Ovids fault , who as Seneca writes knew not when it was well . But you overdoe onely in words , and underdoe in argument : and as if you had not phrasified enough , you further tell us , that The practice or countenancing of these and the like , are evill not in us onely , to whom they are forbidden , but so evill in themselves , that the Almighty could not but forbid and condemn them , as profest enemies to his most sacred Majestie . Thus to phrasifie with you , is to fetch Divinity from the fountaine , and not from the trenches ; though you bring neither evidence of Scripture , nor evidence of reason to justifie it . That which you doe bring such as it is , is rather from reason then from Scripture . And if it be so manifest in reason , as you seeme to signifie , the lesse need I should thinke there was of forbiddng it : yet you say God could not but forbid it . And where I pray must he forbid it , and by what law ? Is it by the law revealed in his word , or by the law of nature ? As for the law revealed in his word , that was communicated onely to the Iewes ; and why God was necessitated to forbid it to one small nation , and not to another , I can devise no reason . The law of nature I confesse is generall , forbidding such things as are knowne to be evill by the light of nature ; but doth it teach that God cannot legitimate any such actions ? Iephte thought otherwise , as appeares by the message hee sent to the King of Ammon , Wilt thou not possesse that which Chemish thy god giveth thee to possesse ? So whomsoever the Lord our . God shall drive out from before us , them will we possesse . And it is observable , that whereas in other particulars you have derived the absolute unlawfulnesse of such actions , from the incongruitie of them to the nature of God ; as namely , because he is true , therefore he hateth falshood ; because pure , therefore he hateth lust , ( wheras to touch one thing more by the way that was omitted , it is well knowne that God is as pure from lawfull lust , as from lust unlawfull ) here in this place you make no mention at all of any condition in God , whereunto the practice of violence should bee incongruous , but in place of reason , which you bring not so much as in shew , you make us amends with variety of phrases . Yet what more violent act , then for the father to cut the throat of his most innocent childe ? and you well know , God sent Abraham that holy Patriarch in such an errand as this . Samsons faith is commended by S. Paul ; his first rising against the Philistins , was as the subject rising against their Princes , as the men of Iudah signified unto him , saying , Knowest thou not that the Philistins are rulers over us ? and thereupon they were content to deliver him into their hands , to manifest themselves to be no confederates with him in this insurrection . Afterwards we reade how he died flaming with desire of revenge upon the Philistins , and that for his two eyes ; and to the end he might be revenged on them , was content to be his owne assassinate ; and all this in an holy manner performed , commending himselfe by solemne prayer unto God. For he called unto the Lord , and said , O Lord God remember me , I pray thee , and strengthen me I pray thee onely this once ; O God , that I may bee at once revenged of the Philistins for my two eyes ; and thereupon taking hold of the two pillars of the house , he bowed himselfe , and said , Let me die with the Philistins ; and the house fell upon the Lords , and upon all the people that were within : so the dead which he slew at his death , were more then they which he slew in his life . What a strange zeale possessed Phinees , when he ran his javelin thorow Zimri and Cosbi , thus perishing in their incestuous act , and thus hee as it were sending their soules to hel , as well as their bodies to the grave . Yet God approves of it , and seales hereupon unto him the covenant of the Priesthood . The children of Israel expell the Canaanites , and destroy them without all mercy , having nothing to justifie them in these violent courses , but onely the commandement of God. The Israelites are said to have robbed the Egyptians , in borrowing that which they never meant to restore , and the Lord animates them hereunto , and foretels unto Moses that he would cause them to march out of the land laden with the riches of Egypt ; and a great part of this was afterwards consecrated to the service of the Tabernacle . 4. In the next place you tell us after your manner positively , that the infinite goodnesse of Gods Majestie cannot wrest his most holy will from strict observance of such rules of righteousnesse as he sets us to follow ; and this dogmaticall assertion of yours is ushered in with a great deale of state , by a comparison forsooth of the contrary disposition of great men , for whom , to set paternes of the morality which they require in others , is reputed a kinde of pedantisme or mechanicall servitude ; and why mechanicall ? forsooth because it is like the setting of us copies , or songs , or teaching us some honest trade . Yet I can hardly beleeve but that Sardanapalus or Heliogabalus both did thinke it better becomming the Majesty of a Prince to give examples of honest conversation , then to play the Scrivener or the Shomaker . Instruction in morality , or in liberall Arts , may in some things have resemblance to mechanicall instructions ; but is any man so sottish as thereupon to conceive such morall and liberall instruction to be mechanicall ? An Ape may bee like unto a man , Simia quam similis turpissima bestia nobis , yet no foole conceives him to be a man. Neither doe I see any cause to wonder , that they who are willing to give lawes to others , are loath to have any lawes given to curbe them . Well , though the garments of morality be too strait for great ones , yet they are not too strait for God ; he can bee content to put them on , to weare them , and they become him so well , that the infinite greatnesse of his Majestie cannot wrest his most holy will from strict observance of such rules of righteousnesse as he sets us to follow . As I remember in Cyri paedia there is conceived such a good lesson becomming Princes , namely , themselves to observe those lawes which they make for their people . This law you have such a transcendent conceit of , and of the goodnesse of it , that you thinke fit to establsh it in the Common-wealth of the Trinity . God ( say you ) cannot wrest his will. Consider , I pray , whether this be a sober speech . The corruptest man that lives , the devill himselfe cannot wrest his will. First because the will cannot be wrested : lawes may be wrested by violent interpretations ; mens goods may bee wrested from them by violent courses , but I never read nor heard that any mans will may be wrested . For it is a received rule , that , Voluntas non potest cogi . Secondly , because a man cannot wrest anything that he undertakes to wrest , but by his will. Now in what congruitie can the will of any be said to wrest it selfe ? But take we your meaning , that God doth strictly observe the rules of righteousnesse , which he sets us to follow . Now the rules he setteth us to follow , ate partly such as are conteined in the first table , and partly such as are conteined in the second . In the first wee are commanded to love him , to feare him , to put our trust in him . Are these the rules that God himselfe doth so strictly observe ? doth he feare himselfe ? doth he put his trust or confidence in himselfe ? In the second we are commanded to worship him according to his word ; hath God a care to worship himselfe according to his word ? God sometimes doth sweare by himselfe , and I hold it impossible that God should doe any thing in vaine , much more that he should take his owne name in vaine . But as for the sanctifying of the Sabbath , whereunto wee are bound , I cannot well conceive , how that day , and the sanctification thereof should be observed by God ; unlesse you are of the Iewes opinion , who thinke that God spends some part of the day in reading their Talmud , and some part in lamenting Ierusalem , and the desolation thereof ; and the other part of the day he spends in playing with Leviathan ; and you desire to translate these celestiall devotions to the Sabbath . We are bid to honour our father and mother , God hath none to honour . Wee are forbid to kil any man , yet God did bid Abraham to sacrifice his sonne , and allowed Phinees in slaying Zimri and Cosbi , and exposed his owne innocent Sonne to be crucified , and gives us power over inferiour creatures , as Lords of life and death . God made Adam after his owne image and likenesse ; Adams integrity was the image of his holinesse ; but when man by his fall lost this his holinesse , take heed you avouch not , that hereby he lost the image of God. Our holinesse consisteth in seeking the glory of God ; and no creature can be so zealous of Gods glory as God is of his owne . But how to expresse our zeale of Gods glory better , then by obedience unto his will , I willingly professe I know not . As likewise what you meane by those ever living examples of goodnesse , which , as you say , God expresseth in his works ; vnlesse it bee in making his sunne to shine , and his raine to fall both upon good and bad . For unto this is the last precept which you mentioned , referred by our Saviour . And yet I doubt not ( nor you neither ) that God hath contrary waies and courses , as namely , in making us to discerne betweene the righteous and the wicked , betweene him that serveth God , and him that serveth him not ; and that in respect of demonstration of mercie to the one , and execution of judgement on the other : Behold , my servant shall eate , and ye shall be hungry ; behold , my servants shall drinke , and yee shall be thirstie : behold , my servants shall rejoyce , and ye shall be ashamed : Behold , my servants shall sing for joy of heart ; but yee shall cry for sorrow of heart , and house for vexation of spirit . Yea , and in making one piece rained upon sometimes , and not another : yet I nothing doubt , but you will acknowledge God to bee as holy in these waies as in any other ; yea , in causing two Beares to come out of the wood , upon Elisha his cursing in the name of the Lord , and teare fourty two children . Yea , in revenging Achans sacriledge , not onely with his owne death , but with his childrens also ; and in destroying suckling children , and children in the wombe , both in the generall deluge , and in the conflagration of Sodome : and when for the sinne of Saul , hee caused seven of his sonnes to bee delivered into the hands of the Gibeonites , to bee put to death : for , God is righteous in all his waies , and holy in all his workes . And the equity of Gods courses , though sometimès discernable by man , as in the case you put out of Ezechiel 18. 25. yet not alwaies so , but that wee are driven sometimes to cry out with the Apostles , Oh the depth of the riches of the wisedome and knowledge of God , how unsearchable are his judgements , and his waies past finding out ? 5 I confesse , that if to dictate like a positive Theologue be to instruct us , you have thus farre instructed us , That those paternes of holinesse or perfection , which we are bound to imitate in him , are not to be taken from his bare commandement , or revelation of his will , but from the objects of his will revealed , or from the eternall practises which he hath exhibited , as so many expresse and manifest proofes that his will is alwayes holy and just . The paterns of holinesse which wee are bound to imitate , are not to be taken ( you say ) from Gods bare commandement : I finde what you say , but I had rather finde what you prove . When our Saviour exhorteth us to be holy as God is holy , and perfect as God is perfect , he speaketh it with a particular reference to a particular course in Gods providence , taking thereby not an obligation to imitate him , but onely an inducement to bee so much the more forward in doing that which God commands us in loving our enemies . And unlesse wee have a commandement from God for the rule of our obedience , it is nothing safe to imitate God. For what ? shall Magistrates spare malefactors , because God spareth them a long time ? Or because God causeth the children to be put to death sometime for the sinne of the father , shall we do so too ? Or because God makes his sunne to shine as well upon one as upon another , shall we therefore put no difference betweene such as are of the houshold of faith , and others ? Wee may not imitate Elisha in cursing little children that mocked him ; nor the zeale of Phinees in killing Zimri and Cosbi in their lust ; much lesse must wee alwaies imitate God , who hath greater power over mens lives then Elisha , or Phinees had . Yet why you should call the workes of God in the course of his providence eternall practises , I know no reason , or coulour of reason . It may be that in stead of eternall , it should be externall practises . God no doubt is holy in all his waies and workes , but herehence it followeth not , that wee must imitate him in all his courses , but rather wee must have an eye to his commandements . And what , I pray are those perfections whereof our generall duties are the imperfect representations ? Our generall duties are such as these , We must not deale unjustly with any ; we must deale justly with all , or wee must be holy ; Holinesse becomes thine house for ever : and in the Priests forehead was wont to bee written , Holinesse unto the Lord. Now , are these the perfections , wherein God , as you say , is holy and just ? Then t is as if you should say , God is eminently and apparantly holy in the perfection which is called his holinesse . God is eminently and apparantly just , in that perfection which is called his justice . Of all his morall commandements , not one there is , you say , whose sincere practise doth not in part make us truely like him : and we are bound to be conformable to his will revealed , that we may bee conformable to his nature , without conformity whereunto , wee cannot participate of his happinesse , for happinesse is the immediate consequent of his nature . You proceede to cut out work for your Readers , as many as are willing to Try the spirits , and not hand over head to receive all for gold that glisters . That the practise of Gods commandements maketh us like him , is a plausible speech . And it is true in the generall : for as God is wise and holy , so our obedience to his commandements , is that which mades us wise and holy . And as God doth nothing but that which very well becomes him ; so in obeying the will of God , wee shall doe nothing but that which very well becomes us . But as for particular duties , there is little or no correspondency betweene the carriage of superiours and inferiours . Wee have a God to worship by reverence and feare , and by praying unto him ; these are moralities no way incident unto God. Wee have parents both naturall and spirituall , and masters and magistrates whom we must honour ; God hath none such to honour . Wee by our authoritie may not take away the life of any , be he never so great an offendor ; God may take away the life of any , bee hee never so innocent , without any blemish to his holines . Matrimoniall chastitie is a vertue commendable in a Christian ; but this vertue is of so base a condition , that the divine nature is not capable of it , as who hath no lusts at all to order ; like as on the contrary , the very Devills themselves , being Spirits , are no way obnoxious to unchristitie . The like may bee said of temperance , and intemperancie in the use or abuse of Gods creatures through gluttony and drunkennes . T is theft for us to take any mans goods from him against his will ; it is not so with God , who can send any man as naked out of the world , as hee brought him into the world , without any prejudice to the repuration of his justice . And seeing he is not capable of any manner of concupiscence , either of the eye or of the flesh , ( for hee is a Spirit , and not a body or flesh ) nor in the way of pride of life : the contrary conditions cannot be in the way of any commendable vertues attributed unto God. In a word , all the goodnesse that is in God , is essentiall unto him ; our goodnesse , whatsoever we be , is but accidentall unto us : and therefore , when we are exhorted to be holy as he is holy , and perfect as God is perfect , it tends onely to this , even to set before us certaine actions of God , as patternes and precedents to imitate him therein ; and that onely so far forth as they are suitable and congruous inducements to the performing of Gods commandements , not to affect any conformity of nature with the deitie . For what conformity can there be betweene the nature of a creature , and the nature of his Creator ? But Saint Peter telleth us , we are made pertakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have observed some to have rendred this passage thus , We are made partakers of a godly nature ; and the godlinesse of our nature undoubtedly consists in obeying the will of God ; according to that of the Apostle , This is the will of God , even your sanctification . And what godlinesse can be greater , then for a man to obey the will of his Creator ; and that is the will of Gods commandement , though it may fall out to be contrary to Gods purpose . For wee are bound to pray for the life of our parents and princes , though it maybe , God will not have either the one or the other to live . And God commanding Abraham to sacrifice Isaac , he arose early about this businesse , though it appeared afterwards , that Gods purpose was , Isaac should not be sacrificed . But let it be that we are partakers of the divine nature : in this sense I nothing doubt but that it proceedeth in respect of the holy Spirit , wherewith God hath endued us , and which he hath given us to dwell in us ; and whereby God the Father , and God the Sonne are said to dwell in us . But let us proceed inwashing away this painting , which makes errour appeare with a face of truth . We are bound by the law of God , to forgive our enemies , and to pray for them even to the last , as our Saviour did , and Steven did . But is God bound to forgive his enemies , and that alwaies , as we are ? we know he may , and doth sometimes forbeare long ( according to the pleasure of his will ) but , If once he whet his glittering sword , and his hand take hold of judgement , he will execute vengeance on his enemies , and make his arrows drunke with bloud . Againe , Magistrates must not suffer a witch to live , being once discovered : God knows them when man doth not , yet suffers them to live as long as he thinkes good , and sometimes very long . Wee are bound to have mercy on all according to our power ; God hath mercy on whom he will , and hardeneth whom he will. Lastly , wee may not suffer any man to sinne , if it lie in our power to hinder it . But God suffereth all manner of all abominations to be committed before his eies , and in all these hee carrieth himselfe without blemish to his holinesse . Nos cer●è ( saith Austine ) si cos in quos nobis potestas est , ante oculos nostros perpetrare scelera permittemus , rei tum ipsis erimus : Quam verò innumerabilia ille permittit sieri ante oculos suos , quae utique si voluisset , nullaratione permitteret ; & tamen justus , & bonus est , & quod praebendo patientiam dat locum paenitentiae nolens aliquem perire . That wee are bound to conforme to Gods revealed will , the Scripture teacheth us ; Secret things belong to the Lord our God , but the things revealed are for us and our children to doe them . But that therefore we must be conformable to his will , that wee may be conformable to his nature the Scripture teacheth not : and therefore give us leave to take this superfoetation of yours to be but a revelation of flesh and bloud . In the book of Iudges wee read that Manoah enquired after the name of the Angell that appeared unto him ; whom good Divines , upon pregnant circumstances , doe collect to have beene the Lord : but he answereth , Why askest thou after my name which is secret ? God verily dwelleth in the darke cloud : and though sometimes againe it is said , that he dwelleth in the light , yet forth with it is added , that this is such a light that no man can approach unto . As groundlesse is your following dictate , that , without conformitie to his nature , we cannot participate of his holinesse , it being the imodiate consequent of his nature . And what , I pray , will you make gods of us ? or shall our glorification in the kingdome of heaven be a deification ? as it must be if it be a participation of the divine happinesse . But this is an usuall libertie of discourse which you take to your selfe . I hope you will not say , that formall glory which God hath provided for us , shall be a glory increated , though in the way of an efficient cause it shall proceede from the increated glory of God , but created rather . And all created glory , I hope , bee it never so great , is no part of Gods happinesse , which is , you say , an immediate consequent unto his nature ; wherin notwithstanding I doubt much , you speake as Peter sometimes did , when he spake he knew not what ; as namely , in distinguishing Gods happines from his nature , as an immediate consequent thereof . You doubt of Lactantius his consequence , as neither certaine , nor authentique ; as if it might be authentique , though not certaine in your opinion . Yet you embrace the same consequence applied to another matter that serves your turne , and you swallow it with great facility , it never stickes by the way like a Burre in your throat , as if consequences were but ceremonies , and you the master of them . But you put a difference ; Lactantius his inference is sometimes doubtfull , you say ; but out of all question , yours ( if we may take your word ) is not . But you take too great liberty to your selfe , to put things at your pleasure out of question . We should have a mad Church and a mad world , if you had power to put out of question what you list . But let us consider your inference , God doth bid us unfainedly blesse our persecuoors , therefore he doth unfainedly tender his blessings to such as persecute him in his members . This then belike is that conformity to Gods nature which we must aspire unto . But by your leave I finde no conformity herein . For first , wee are bid to blesse our persecutors , not to tender our blessings unto them upon condition they will admit them ; but you doe not say , God doth blesse his persecutors ; you onely say , hee doth tender his blessings unto them . Againe , God biddeth us blesse them that persecute us : you doe not say , that God doth blesse , or tender his blessings to them that persecute him , but to them that persecute others , to wit , his members . Thirdly , and chiefly , God bids us to blesse all our persecutors . ; for hee exhorts us to be mercifull unto all , as you confesse in the next words ; but you dare not say , that God doth blesse , or tender his blessings unto all ; but here you lispe , and speake indefinitely , saying , God doth tender his blessings to them that persecute him in his members ; and that , Hee she weth kindnesse to them that are most unkinde . Indeed , he doth so to some , but not unto all , but unto whom he will : for so himselfe professeth unto Moses , I will have mercy on whom I will have mercy , and I will have compassion on whom I will have compassion . And I pray consider , what blessing hath God tendred unto the Angels since their fall ? So that albeit Gods charitie towards some infinitely exceeds the charity of man , yet mans duety is to be charitable towards all ; Gods duety is not to be charitable to any , but hee loves whom hee will , and hates whom he will , and that before they are borne , as he loved Iacob and hated Esau. Gods fidelity must needs be greater then mans , as being backt with power to performe that he promiseth , the creature is not : nay , all the power and readinesse that the creature hath to performe fidelity towards God , proceeds meerely from the grace of God. But to compare the chastitie of Virgins with Gods purity , is most absurd ; neither is there any correspondency in the parts of this comparison , and of the comparison following , as betwixt the drosse and corpulency on the one side , and the sublimated spirits of the same body on the other side : for both the drosse and spirits you speake of are corporeall : no such proportions betweene the chastitie of Virgins , and the purity of God. The children of God , though in a married estate , yet are they Virgins in the sight of God. As for Virginity corporall , it hath beene found in Heathens , and is wondrous base metall to be compared to the spirituall purity of God , in spight of all preferment you give to the one above the other . That rule , Doe unto every man as we would be done unto , must be rightly applied , otherwise it will be farre from equity . For it becomes not a Magistrate to spare a malefactor , because if himselfe were in the like case of danger and desert , he would be glad to be spared . We must doe that unto others , which in the way of justice , or equity , or charity , we would have done unto our selves . As for that , Him that honoureth me , I will honour , it is meerly dependent upon the will of God. For all confesse , that God can annihilate the holiest creature that is , secluding his ordinance to the contrary , and in this case should be nothing guiltie of iniquitie . At length you come to the point , and demand , Whether God doth intend thus well to all ? but because the nearer you come to the light , by a true stating of the question , the more your deviations from the truth are like to be discovered , therefore you forthwith obscure it . For whereas the conformity you spake of before , requires , that as we are bid to be mercifull unto all , so should God be mercifull unto all likewise . And so the question , to come to an issue , should be this , Whether God intends thus well to all , or no ? You decline this ; and wheras the proper place of Gods libertie and cariage of himselfe according to the meere good pleasure of his will , is not in designing destruction or salvation unto whom he will , ( for the case is cleare , that God doth not determine , that destruction or salvation shall befall any , but according unto congruous dispositions preceding , at least in persons of ripe yeares , ) but onely in the dispensation of his grace and mercy , shewing it towards whom he will , and denying it to whom he will ; you againe decline this state of the question , and propose it onely of Gods wishing well to all , or destruction unto some . Nor doe you content your selfe with this , but as fearing left this state of the question be not safe enough to keepe your shinnes whole , you propose it in a most wilde manner , Whether God doth intend thus well to all , or destruction to some , as it is a meanes of blisse to those whom he loves . You have courage enough to dictate positively , but you manifest a very faint hart when you come to be put to the proofe . What meant you to complicate so many questions into one ? By your tenet God may intend thus well to all as you have spoken , to wit , in intending his blessings , albeit he did will destruction unto some , to wit , for the contempt or refusall of his grace offered . And a great deale of difference there is betweene these two questions , Whether God intends destruction unto any ; and Whether hee intends a mans destruction after this or that manner ; as namely , Whether he intends it as a meanes of blisse to those whom he loves ; and yet on this latter onely you insist . And indeed you might well despaire of getting any credit upon the former points : the case is so cleare , that God in the dispensation of his grace doth not cary himselfe indifferently towards all , but hath mercy on whom he will , and whom he will he hardeneth . As also that in his sentences of condemnation or salvation he carrieth himselfe in due reference unto their former disobedience or obedience , and so accordingly did from everlasting purpose to carry himselfe . But consider we the third point , the onely field wherein you have an edge to shew your strength . And first I demand , Who ever said that God did intend the destruction of any as it is a meanes of blisse to them whom he loves ? Wee usually professe that God intends to damne no men but for their sins , and that to this end , even to the manifestation of his glory in the way of justice towards them ; but withall we say , that God doth intend also , by the consideration of this their destruction , to illustrate his grace so much the more towards the vessels of mercy , whom he hath prepared unto glory . For when they shall consider not onely their owne salvation , but also the damnation of others , and that God might have made them also vessels of wrath as well as others ; how can it be but that their joy should be the greater upon this ? and if it be so , God must needs have intended it . And this not onely our Divines have observed out of the Apostle Saint Paul , but even Pontifician Divines also , as Didacus Alvarez , and Alphonsus Mendosa . Now let us consider the force of your arietation against this . If so he did , say you , we might be exempt from that negative precept , of not doing evill that good might ensue . We deny this consequence , and as for your reason , it seemes to be this , We may and must imitate our heavenly Father ; and therefore seeing he doth evill that good may come thereof , so may wee doe too . To this I answer , 1. First , that the consequence is nothing true . For God intending the destruction of any , doth not therein doe any evill , no nor intend any evill . For God doth intend onely the destruction of impenitent sinners . But to intend the destruction of impenitent sinners , I hope you will not dare to say that this is evill . Thus may every one see how wide you rove from the marke in your inconsequent consequences . 2. Secondly I answer , it is not lawfull for us to imitate God in all things , as before I have shewed , and gave instance in divers particulars . Now I will adde one more . If we repent , God not onely spares us , but forgives us ; If wee acknowledge our sinnes , he is faithfull and just to forgive us our sins . But Magistrates , when a malefactor is arraigned and convicted , and condemned of some capitall crime , though he doth repent , yet may not they spare him . That wherein our Saviour exhorts us to imitate our heavenly Father , and to be perfect as he is perfect , is in a particular case , namely , in loving not onely our friends , but our enemies . For so God not onely loveth his children and his friends , but his enemies also , as appeares in the pardoning of their sins , and changing of their hearts , as many as belong to his election . And it is false to say , that this is the onely reason why wee must love our enemies , and not our friends onely : for the commandement of God is another reason , and a more chiefe reason ; and we may not take inducements from Gods actions to encourage us in the doing of any thing , unlesse in such cases , as when the actions whereabouts we set our selves , are agreeable to the law of God. God determined the crucifying of Christ , but neither Iudas , nor the high Priests , nor Pilate , nor the people of Israel were the more free from sinne for this , while they determined to bring him to his crosse . God turnes not onely the evils of some to the good of others , but a mans owne sins also to his owne good , according to that of Austin , Utile est superbis in aliquod apertum , manifestumque cadere peccatum . 6. I wonder what glory of God doth appeare in the punishment of the reprobate : not the glory of his mercy certainly ; nor say I the glory of his justice . For vindicative justice , whereof this is spoken , hath onely place in reference unto sinners . It is absurd to say , that Gods dealings throughout are to be imitated by us ; and you have no ground for this but the saying of our Saviour , Matth. 5. 48. which is applyed to a speciall case . And will it follow , that because wee must imitate Gods actions in a speciall case , therefore we must imitate his dealings generally ? To intend evill to some , before they have committed sinne , admits a double interpretation ; either this , to intend that evill shall befall some ; in which sense it is manifest , that God doth intend the evill of punishment to befall none before they have sinned . Or thus , the very intention of evill unto some is not untill sinne bee committed ; in which sense it is notoriously untrue . For sinne is not committed but in time ; but Gods intentions are everlasting . Of intending the destruction of any as meanes of others good , I have already spoken that which is sufficient . Why should your tautologies draw me to the like absurdity ? The last clause is new , and therefore we will consider it . If God did absolutely ordaine some to eternall inevitable misery , for the advancement of his owne glory ; we should not sinne , but rather imitate the perfection of our heavenly Father , in robbing Iudas to pay Paul , &c. Ridetur chorda qui semper oberrat eadem . This argument was in the close of the former section proposed , and the inconsequence thereof discovered . The consequence is this , God did ordaine to punish some , therefore we may rob them ; God did ordaine this to the advancement of his glory ; therefore we may rob , to pay our debts , No proportion is to bee found in any part of this comparison . For if God take away the life of any man , will it follow that therefore we may doe soe also ? It is well known ●od may doe such a thing without all respect to sinne ; but it is not in our lawfull power to doe so , though with respect unto their sinne . And what a senslesse collection is this , that because God may doe this or that to advance his glory , therefore we may doe the like thing for our profit and advantage ? We say , God intends to punish no reprobate , but for his sinne ; yet I hope you will not say , it is in any private mans power to robbe or take any mans goods from him , by reason of his sinne . Wee are beholden to you for your counsell in the next place , when you teach us to guesse at the perfection of Gods Iustice towards the wicked , and of his bounty towards the godly , by the commendable shadow or imitation of it in earthly gods . A proper course to search out the goodnesse and justice of God , in the courses of heathen men . Yet it is a rule of State , Better a mischiefe then an inconvenience . And by warres is procured peace , but is it without intention of harme to any ? Can warres bee managed without harme ? even as well as the Fryar could bee satisfied with a goose livor , and a pigges head , albeit nothing for him were dead . And in making Sodom and Gomorrah examples of his judgements , did he not intend our good ? and was this without intention of harme to any ? And though they of ripe years amongst them had committed abomination , and God tooke them away as hee thought good ; yet what I pray became of infants , some in their mothers wombe , some hanging at their mothers breasts ? And will you challenge God for injustice in this , because we doe not finde the like course in the commendable shadow or imitation of Gods justice in earthly gods , as you are pleased to phrasifie it ? In distribution of rewards upon the obedient , and execution of punishment upon the disobedient , God failes not , as he will manifest at the day of judgement . And as he executes , so he intends to execute , and no otherwise . But God hath a peculiar power , no shadow whereof appeareth in man or Angell ; and that is , of giving grace , of giving repentance : and this he distributes to whom he will , and denies to whom he will. You are content to leape over this ; and no marvell ; for the grossenesse of your opinion would bee too clearly manifested to the world , if you should deale on this . Yet God , you say , drawes men to repentance by gracious promises of inestimable reward . And where I pray are these herbes of grace known to grow , is it any where but in Gods word ? And was Gods word afforded to all in the daies of the Old Testament ? or is it so in the daies of the New ? And where he doth afford his word , is this all the mercy he shewes , namely , to perswade men to repent ? or is this to give them repentance ? And doth not Gods word manifestly teach , that repentance is the gift of God ? Againe , doe we maintaine that God damnes any but impenitent sinners ? T is true , we say , if all the world should beleeve and repent , all the world should be saved , notwitstanding all their sinnes , and not Cain onely . What more severe punishment then damnation ? and what precedent loving instructions or good encouragements to doe well , were afforded by God to all those infants , who perish in that sinne which they drew from the loynes of their parents ? And will you challenge God of unnaturalnesse for this ? or will you deny that any infants perish in originall sinne , as Pelagius did ? And what loving instructions doth God minister to those Heathen , who doe not so much as know God , nor ever were acquainted with his word and Gospell ? CHAP. XIIII . Of Gods infinite love to mankinde . YOur theame runnes in an indefinite current as touching the object of Gods love ; but it appeares by your discourse ensuing , that you have a farther reach , and doe extend this love of God towards all and every one . For by the last clause of the first section it appeares , that you conceive the notion of love infinite to bespeake as much , namely , that therefore it must extend to all and every one . And this reason of yours is soone dispatched , in lesse then two lines ; all the rest of your first section is wide enough from the marke you shoot at , and yet unsound enough in many particulars . First you maintaine that blessing and cursing both cannot proceed out of the mouth of God. Secondly , that God is the author of being to all , and therefore loves all . Thirdly , that in as much as he gives being to all , he loves all . For he hateth nothing that hee hath made . All these I will examine in their order . Touching the first , you beginne with the authority of St. Iames , Out of the same mouth proceedeth blessing and cursing , my brethren , these things ought not so to be . And he doth illustrate it with similitudes drawne from naturall things , as from a fountaine that sends not forth at the same place sweet water and bitter : and from trees , which bring forth proper fruit onely , according to their kinde : Can the figtree beare Olive berries , or the Vine figs ? And you seeme to conceive that these reasons of the Apostle , as you call them , ( which indeed are but illustrations ) have more force to prevaile , then the Apostles authority ; for thus you write , If the Apostles authority could not perswade us to beleeve , his reasons would inforce us to grant , that the issues of blessing and cursing from one and tho same mouth are contrary to the course of nature , and argue the nature of man to bee much out of tune . Herein I am not of your minde . I am rather of Abrahams minde . If they will not beleeve Moses and the Prophets , neither will they beleeve , though a man rise from the dead . And yet a man rising from the dead , were as fit to make faith of the state of the dead ( in my judgement ) as these illustrations ( secluding S. Iames his authority , ) are of force to prove , that it becomes not a man out of the same mouth to send forth blessing and cursing . For fountaines send forth water , and trees bring forth fruit by necessity of nature : But man speakes by freedome of will ; and as a man may be induced to curse , so in case he curseth , and be challenged for it by a brother , hee may answer as David did unto his brethren , And what have I now done ? is there not a cause ? For if all curses were causelesse , Solomon would never have told us , that The curse which is causlesse shall not come . I never yet read of any that censured Elisha for cursing the children that mocked him , saying , Come up thou bald head , come up thou bald head ; and indeed it is said , He cursed them in the name of the Lord. And yet this curse of his had a very bloody issue , two Beares comming out of the wood , and tearing forty two of them . And in the booke of Iudges the Angell of the Lord bids the people curse Meroz . Curse ye Meroz , saith the Angell of the Lord ; curse ye bitterly the inhabitants of Meroz , because they came not to helpe the Lord , to helpe the Lord against the mighty . And as curses may have their due course , so blessings may bee causelesse . For as for him that blesseth himselfe in his heart , when hee heareth the word of Gods curse , saying , I shall have peace though I walke after the stubbornnesse of my heart , herein he doth but adde drunkennesse unto thirst , and the Lord will not bee mercifull to that man. And if some doe sinne in blessing themselves , how much more doe others sinne in blessing idols ? Wee well know that out of our Saviours mouth came forth cursings sometimes , as well as blessings at other times . For he cursed the figtree , and anone it withered . And therefore it were fit to distinguish betweene cursings and cursings , yea and betweene blessings and blessings , lest otherwise we confound truth and errour , good and evill . And to this purpose I thinke fit to distinguish betweene cursing as it signifies onely the pronouncing of a curse ; and cursing , as it signifieth cursed speaking . And S. Iames , as I take it , speakes of cursing as it signifies cursed speaking , and not as it signifies the bare pronunciation of a curse , which may bee done without cursed speaking , and in an holy manner , as when our Saviour cursed the figtree , and Elisha the children that mocked him , moved undoubtedly thereunto extraordinarily by the Spirit of God. Like as when prophane persons blesse themselves , and superstitious persons blesse their idolls , their actions are unholy enough , and doe bring the curse of God upon their persons . For they shall multiply sorrow upon their heads that runne after other gods . Now S. Iames useth fit similitudes to illustrate this duty of blessed speaking , and to move them to refraine from cursed speaking : considering that Gods Spirit is as a fountaine of holy life in their hearts ; and therefore they should send forth nothing but sweet water , not indifferently either sweet water onely , or bitter water onely , but sweet water , and that onely . And seeing they are trees of righteousnesse , of the Lords planting , that hee may be glorified : therefore to bring forth nothing but good fruit , but that of divers kindes , like unto that tree of life , that bare twelve manner of fruits , and gave fruit every moneth . And yet if sometimes they breake forth into cursed speaking , it is the lesse strong , considering they are in part carnall , and but in part , spirituall ; and therefore in part out of tune , though nothing like so much as they were in state of nature ; when they sent forth nothing but bitter water , neither blessing their brethren , nor God ; no nor themselves neither . Not one of these instances , say you , but holds as truely in God as in man. He being the tree of life , cannot bring forth death . To cause the vine to bring forth figges , were not so hard a point of husbandry , as to derive cursednesse or misery from the fountaine of blisse . For a spring to send forth water sweet and bitter , fresh and salt , is more competible , then for hatefull and harmefull intentions , to have any issue from pure love . But God is love , yea love is his essence as Creator . Why doe you not speake plainely , and tell us , that out of Gods mouth cannot proceed blessing and cursing ? Yet the Lord protesteth to Abraham , saying , Blessed shall hee be that blesseth thee , and cursed shall he be that curseth thee : And tells the Iewes to their face , that he would curse their blessings . Yea , that he had cursed them already . And equally and indifferently , as God is made the Author of blessing to the obedient , so is he made the Author of a curse to the disobedient : and therefore calls heaven and earth to witnesse , that hee hath set before them , life and death , blessing and cursing . So that death and cursing is indifferently attributed to God , as the Author of them , like as life and blessing ; and both are in due proportion to the behaviour of man , as it is found , either in the way of obedience , or in the way of disobedience . And in this respect perhaps you may say , that man is the cause of cursing , & not God. To this I answer ; 1. By the same reason , man is the cause of blessing suitable to this cursing , and not God. 2. If in this respect , cursing be to be derived from sin , it is onely in the way of a meritorious cause ; so doth not fruit proceed from trees , but onely in the way of an efficient cause . God , and none but God can be the Author , as of happinesse , so of misery , as of eternall life , so also of everlasting death . And as none is truly blessed , but whom God blesseth ; so none is truly accursed , but whom God curseth . Yet no man , I thinke , that hath his wits in his head , will say , that this cursing proceedeth from Gods love , but rather from his hatred . Gods love towards the creature is essentiall , his love to the creature is not so , no more then to be a creator , is of Gods essence . And love is no more of Gods essence as a Creator , then hatred is of Gods essence as a revenger . And the blessing and cursing attributed unto God in the Scriptures before alledged , belong to God onely as a Iudge , to execute the one by way of reward , and the other by way of punishment . Albeit there is another course of Gods blessing and of his cursing , though you love not to distinguish , but to consound rather ; as all that maintaine bad causes , love darknesse rather then light . I come to the second point , wherein you insist , In that he is the Author of being , he is the Author of goodnesse to all things that are . And this is very true ; for , God saw all that he had made , and lo it was very good . And as it is very true , so it is nothing at all to the purpose . For when we enquire , whether Gods love be extended towards all and every one , wee presuppose their beings in their severall times and generations . And secondly , we speake of a love proper to mankinde , which consisteth not in giving them their being ; for , God hath given being unto Angels , even unto Devils as well as unto men ; and as to men , so to all inferiour creatures , be they never so noysome and offensive unto man. And it is a strange course of yours , to magnifie the love of God to man , in giving him being , which is found in the basest creature that breathes , or breathes not . I have heard a story of a great Prince , when one of the prime subjects of the land , being taken in a foule act of insurrection , and yeelding upon condition to bee brought to speake with that Prince , presuming of ancient favour , whereof hee had tasted in great measure , and which upon his presence might haply revive , he found nothing answerable , but imperious ta●ts rather , and dismission in this manner , Know therefore that we hate thee as we hate a toad . Yet you magnifie the love of God to mankinde in as comfortable manner , when you say that hoe hath given us being , which wee well know God hath given to lyons , rigers , and beasts of prey ; yea , to snakes and adders , to frogges and toads , and fiery serpents . Herehence you proceed to the third point , and do inferre , That because he hath made us , therefore hee loveth us ; for , He hateth nothing that he hath made , as saith the wise man : and to give the greater credit to the authority alledged by you , you use an introduction of strange state ; for you say , The wiseman saith this of him that is wisest of all , of him that can neither deceive , nor be deceived , that , He hateth nothing that he hath made , But to what purpose tends all this pompe ? Is the sentence any whit of greater authority because it is spoken of him that is wisest of all , and can neither deceive nor be deceived ? May not fooles speake of him , that can neither deceive nor be deceived , as well as wise men , and have their sayings any whit the greater credit and reputation for this ? If the author of that sentence had beene such a one , as neither could deceive nor be dedeceived , then indeed the sentence had beene of greatest authority , and infinitely beyond the authority of Philo the Iew. Or did you presume that your Reader inconsiderately might swallow such a gull , & take the author of it for such a one , as could neither deceive nor be deceived ? If you did , this were very foule play , and no better then a trick of conicatching . Yet we except not against the sentence , but pray you rather to take notice of an answer to this very objection of yours , taken from the same ground , above two hundred yeares ago . You shall finde it in Aquinas his summes , where his first objection is this ; Videtur quod Deus nullum hominem reprobet . Nullus enim reprobat , quem diligit : sed Deus omnem hominem diligit , secundum illud Sap. 11. Diligis omnia quae sunt , & nihil odisti eorum quae secisti . Ergo Deus nullum hominem reprobat . It seemes that God reprobates no man. For , no man reprobates him whom hee loveth . But God loves every man according to that , Wis. 11. Thou lovest all things that are , and hatest nothing that thou hast made . Therefore God reprobateth no man. And the answer hee makes unto this objection followeth in this manner , Adprimum dicendum , quod Deus omnes homines diliget , & etiam omnes creaturas , in quantum omnibus vult aliquod bonum : non tamen quodcunque bonum vult omnibus . In quantum igitur quibusdam non vult hoc bonum , quod est vita aeterna , dicitur eos habere odio velreprobare . To the first is to be answered , that God loves all men , yea , and all creatures , for as much as he willeth some good to them all : but yet he willeth not every good to all . There-fore in as much as unto some he willeth not this good , which is life everlasting , he is said to hate them , or to reprobate them . And you might have beene pleased to take notice , not onely of that wise man ( though as wise as Philo ) who speakes herein of him that can neither deceive nor be deceived , but of that wise God , who is wiser then men and Angels , and can neither deceive nor be deceived , and affirmeth openly , that He hath loved Iacob and hated Esau ; as also of the Apostle Saint Paul , who by the infallible direction of Gods Spirit , applies this to the disposition of God towards them before they were borne . And if to inflict the torments of hell upon these , or these for their sinnes be to hate them ; surely to intend to inflict the torments of hell upon them for their sinnes , is to hate them . And seeing God from everlasting intended to doe whatsoever hee doth in time , it followeth , that from everlasting hee did hate them . Yet this truth you dare secretly to outface , without taking any notice of it . But here you argue ; well , let us consider it ; For men to blesse God and to curse men , doth argue a dissolution of that internall harmony which should be in the humane nature : therfore for God to hate some men , and to love others , would necessarily inferre a greater distraction in the indivisible essence , besides the contradiction which it implies to insinite goodnes . This latter clause is thrust in to make weight , and to turne the scale , but being nothing save meere breath and aire , makes it rather lighter . Like as when the Spaniard to make his state weigh as much as the state of France , and finding that Spaine and other places would not serve the turne , clapt in Millane and Naples into the ballance , whereupon it was found well the lighter . Yet I am content to consider that also in its turne . But first of the argument . My answer hereunto is twofold : First , as touching the antecedent ; I say , and have already shewed , that the passage of Iames , whereat you aime , proceeds of cursing , onely as it signifies cursed speaking , not as it signifies the pronouncing of a curse , which may be in an holy manner , it being cleere , that both God and man ; both God the Father , and God the Sonne , may , and have pronounced curses in an holy manner , without giving evidence of any dissolution of that internall harmony which should be in them ; and yet such a dissolution is to be acknowledged to have its place more or lesse in the best of men in this world , for they have flesh in them as well as spirit , but neither is nor can be in God. Secondly , I deny the consequence ; for , it doth not follow , that , because it is not lawfull for man to curse , therefore it is not lawfull for God to curse . Are not Devills accursed ? At the day of judgement shall not our Saviour pronounce that sentence on thousands , Go ye cursed into everlasting fire ? And why should this argue any distraction in God , more then in a Iudge that absolveth some , and condemneth others ? So our Saviour at the day of judgement will say unto some , Go yee cursed into everlasting fire : unto others , Come ye blessed of my Father , receive the kingdome prepared for you from the beginning of the world . If you do not speake of blessing and cursing in the way of execution of judgement and reward , what meane you to walke thus in the cloud of generalities ? If you speake not of execution , but of intention : as God doth execute judgements for sinne , and rewards of obedience ; so doth he from everlasting intend both the one and the other , as it is impossible it should be otherwise . Your selfe acknowledging in words Gods decrees to be eternall . And doth it not become God from everlasting to intend to proceed in the day of judgement , as before spoken of ? As great a divine as you are taken for , I much doubt you little understand the state of the question , wherein you seem to oppose some body , for , I cannot be perswaded you doe wilfully dissemble it . But there is another course of Gods providence in another matter , and farre different from the execution of punishment and reward , maintained by your opposites , and impugned by you : but you are loath to bee seene in your opposition therein , and to have your opinion knowne particularly for feare lest the common voice should cry shame upon you , as upon a profest Arminian , a manifest impugner of the soveraignty of God , in shewing mercy on whom he will , and denying mercy to whom he will , and so hardening whom he will. Now here you have no comparison to helpe your selfe withall , drawne from the condition of man. For in mans power it is not , either to give grace , or to deny it . But to the contrary wee finde , that Superiours have the dispensation of favours and gratifications in their power , which they enlarge or restraine at their pleasure , and extend to whom they will. How much more shall the Lord of all take liberty unto himselfe , to have mercy on whom hee will have mercy , and to shew compassion on whom hee will shew compassion ; yea , and as to have mercy on whom hee will , so to harden whom he will also ; and that I hope without contradiction to his goodnesse , which you besides the word of God cast in , to outface the proclamation of God himselfe . For as Gods goodnesse did not binde him to make the world ; so neither doth it binde him to save the world . And as when he made the world , he made as many creatures as he thought good ; so in saving the world , he saves as many creatures as he thinkes good , both amongst men and Angels , by giving grace to whom he will , and denying grace to whom he will. When you say , that , To love the worke of his owne hands is more essentiall to him that made all things out of his meere love , then it is unto the fire to burn matter combustible . This speech of yours is a grosse unsavory speech , transforming God into a naturall and necessary agent : for , it is well knowne that the fire burnes naturally and necessarily . And if God doth more essentially love his creatures , then he must naturally and necessarily preserve them in being , and cannot destroy them And because it is out of the same love that you derive the creation of the world , it followeth , that God was necessitated by the necessity of nature to make the world ; and consequently that the world was everlasting without beginning , and so shall continue without end . Behold the flowers that grow in the paradise of your contemplation , fitter for Aristotles Physicks , or Metaphysicks , then for the meditations of a Christian Divine , as being fit onely to make a nosegay for the Devill . The love of God towards himselfe is essentiall , towards his creatures is meerely accidentall . Hee needed not to have made them , neither is it any whit necessary that he should preserve them . And as creation and preservation are attributed of extrinsecall denomination unto God , so is his love towards his creatures also . Neither was it out of love to the creature that he made the world , but out of love to himselfe , as who is the end of all . For , both Salomon professeth , that God made all things for himselfe : and Saint Paul likewise gives us to understand , that as things are from him , so all things are for him also . But Gods love is infinite , therefore , say you , it extends to all , seeing all are lesse then infinite . A proper argument , and as well suitable unto your text , which undertaketh onely to shew , that Gods love is infinite to mankinde . And this argument proves as well , that it is extended to frogges and toads ; to Angells and Devills , as well as to mankinde . This is onely to professe , that it extends to all . Now this is a very improper interpretarion of infinite love : for lesse love , and lesse liberality , may extend to more then greater love , and greater liberality : for he that gives ten shillings to one person , is more liberall , then that divides five shillings amongst threescore persons , in giving them a peny apiece . Lastly , the fruit of this love can be but being : and is it not a proper commendation of Gods infinite love towards mankinde , to say that he gives being unto all ? And doth Gods love to man appeare more herein , then to the vilest creature that is ? 2 In the next Section you discourse at large after your manner of the amplitude of Gods love in comparison , which is nothing at all to your purpose , whose chiefe aime is to insinuae , that Gods love is alike to all . Yet having proceeded thus farre , my resolution is to go on , and to consider what you bring . What thinke you of Adams love in the state of innocency , was it perfect , or no ? Though without sinne awhile , yet hee fell into sinne : so did the Angells before him , so should wee , though as perfect as they , if God should not uphold us . Yet our love in greatest perfection could not be so much as a shadow of Gods love , there being no resemblance betweene them : our love being a love of duety , Gods love to us of meere grace and mercy . Besides , betweene the fruits of Gods love to us , and the fruits of our love towards God , no colour of resemblance . Man is bound heartily to desire the good of all ; but God is free , and hath mercy on whom he will , and whom he will he hardeneth . Many widowes were in Israel in the daies of Elias , when heaven was shut three yeares and six months , and great famine was throughout all the land : But unto none of them was Elias sent , save unto Sarepta a city of Sidone , unto a certaine widow . Also many lepers were in Israel in the dayes of Elesaeus the prophet , yet none of them was made cleane but Naaman the Syrian . And if Gods will had beene to doe the best that might be , hee could have cured no doubt all other lepers as well as Naaman , and succoured other widows as well as the widow of Sarepta . Yet I confesse , Gods good will exceeds ours , not intensively onely , but extensively also : for not a sparrow falleth to the ground without the providence of our heavenly Father : hee saveth both man and beast , and heareth the young Ravens that call upon him : the eyes of all doe wait upon the Lord , and hee gives them their meat in due season . And as touching the conferring both of grace and glory , therein hee saveth more then wee know , or are acquainted with . The number of the children of Israel , is as the sand of the sea that cannot bee counted for multitude . As touching temporall blessings , all partake of his goodnesse therein , in their naturall preservation and consolation ; therein wee must imitate him in doing good to all , as it lieth in our power , though chiefly to the houshold of faith , yet not to them onely , but to others also . But though he causeth his sun to shine , and his raine to fall upon the just and unjust ; yet pronounceth not the sentence of salvation on all promiscuously , whether they be just , or unjust . And whereas all are equally corrupt in state of nature , yet he doth not equally shew mercy on all , or bestow the meanes of grace on all ; or where he doth bestow these meanes of salvation , he doth not make them effectuall unto us . He blindes the eyes , and hardens the hearts of some , that they should not see with their eyes , nor understand with their hearts , and be converted , that he might heale them . Whereby it comes to passe , that the word of God , though it be the savour of life unto life unto some , yet it is the savour of death unto death unto others ; and the Ministers of God are a good savour unto God in both ; even both in them that are saved , and in them that perish . For God made all things for himselfe , even the wicked against the day of evill . Mercie , you say , is not restrained from ill deservers in distresse , so long as the exercise of it breeds no harme to such as are more capable of bountifull love and favour . This is a consideration , which I confesse hath place among men sometimes , and in some cases . Yet hardly can I devise how to suit with a fit instance . For no states ( for ought I find ) doe take notice of any such distinction of times , wherein the exercise of mercy will not breed harme , and wherein it will , but they execute condigne punishment upon malefactors according to the lawes , that all may see , and feare to doe the like ; not be encouraged malorum facta imitari , but rather eorum exitus perhorrescere . God doth not so . His patience and long suffering is exceeding great ; yet if hee should give every man repentance in his death bed , and save their soules , what one in the world should be the worse for this ? And though the wicked many times spend their daies in mirth , and sodainly goe downe to the grave ; yet by the grace of God we shall be nothing the worse for this , nor provoked hereupon to condemne the generation of Gods children . Yet what is it that makes one man more capable of bountifull love and favour then another I know not : what makes him more capable of love in the execution of reward , I know ; but what makes him more capable of love in the communication of grace , and in shewing mercy towards him , I know not . Sure I am , that woman who had many sinnes forgiven her , loved so much the more , the ninety nine just persons that thinke they need no repentance , like enough love so much the lesse . It is true , the lawes of States take order for the just execution of punishment upon offenders for the common good ; yet by your leave , Kings on earth , by their absolutenesse doe give pardons to whom they will , respecting more their own pleasure then the common good . And withall I thinke Princes doe lesse offend ( if at all offend ) in refusing to pardon malefactors , then in granting pardons unto them . As for God , to whom you say the execution of justice is unnaturall , he being the Father of mercy ; I pray consider , if God should give repentance to all on their death-beds , and consequently save all , what common good of mankinde would be hindred by this ? And as God is the father of mercy , so is he also the Iudge of all the world , and I conceive the execution of justice punitive to be as naturall to him , as he is Iudge of all the world ; as the execution of mercy is naturall unto him , as he is the Father of mercy . Yet you seeme to have a place of Scripture to prove a notorious untruth ; as namely , that the execution of justice punitive is unnaturall unto God ; and that is out of Lament . 3. 33. He doth not afflict willingly , nor grieve the children of men . Thus you take Scripture hand over head to serve your turne . But I pray consider , is it possible that God should doe any thing against his will ? men may have reluctations , and conflicts in them , and doe things volentes nolentes ; is such a condition possible to be found in the nature of God ? Yet in this case Aristotle hath defined the action to be simply voluntarie , and done willingly . If God be represented sometimes unto us as it were fluctuating like men betweene different resolutions of executing either mercy or justice , as in the Prophet , How shall I give thee up Ephraim , how shall I deliver thee Israel ? how shall I make thee as Admah , how shall I set thee as Zeboim ? mine heart is turned within me , and my repentances are rowled together ; like as he is represented unto us , as well in the shape of the members of our body , as of the passions of our minde ; we have cause rather to take notice hereby of the goodnesse of God in condescending thus far to our infirmities , to make us the better acquainted with him , and the more sensible of his favour , then hereby to take occasion to fashion God like unto our selves , either in body or minde . Yet the meaning of the Prophet is plaine enough , namely , that God comes not to afflict his children , unlesse he be provoked by sinne , and herein he differeth from earthly parents , who sometimes chasten their children for their owne pleasures ; but God as hee doth not , but in case he is provoked ; so he doth it for our profit , as the Apostle telleth us in the same place . To doe a thing willingly hath the same signification with the Latine phrase , animi causa , that is , when nothing is the cause thereof but a mans owne will , as Causabon observes out of Seneca de beneficiis 4. whose opinion was , Neminem adeo à naturali lege descivisse , & hominem exuisse ut animi causa malus sit . You further say , that Nothing can provoke good men to execute punitive justice upon offenders , but the good of others , deserving either better , or not so ill , which might grow worse and worse through evill doers impunity . I pray consider , doe parents chastise their children for the good of others , and not for the good of the children themselves ? God himselfe chastiseth his owne children all manner of wayes , and is this for the good of others that deserve better , or not so ill ? and not rather for the good of those his owne children themselves ? No chastising for the present is joyous , saith the Apostle , but grievous , but afterwards it bringeth forth the quiet fruit of righteousnesse to them that are exercised thereby . Marke I pray , To them that are exercised thereby , he doth not say that this fruit is brought forth to others . As for the torments in the world to come , who is the better for them , unlesse they tend to the improvement of joy in those blessed ones , while they behold in others that miserie which onely by the grace of God , themselves have escaped . For as for any other welfare of the Saints of God , or any welfare at al of the damned crew , or avoidance of grievances that is procured by the damnation of the wicked , if you know , it is well , but I assure you it is more then I can divine of . Yet doe we not say , that God hath pleasure in the torture either of men or devils , but onely in the demonstration of his owne glorious justice towards them , and in the magnifying of his mercy so much the more toward his Saints . You say , It goeth against the nature of God to punish the workes of his owne hands . A vile speech , and withall senselesse ; and no marvell if when men prostitute all honesty and the feare of God in opposing manifest truth , they lose their wits also , and fall upon most unsober meditations . For what a vile speech is it to say , that any worke of God goeth against his nature , who as the Apostle professeth , worketh all things according to the counsell of his will. Then againe , what a senselesse speech is it to insinuate , that it were not so contrary to GODS nature , to deale thus with those creatures which were not the workes of his owne hands ; but being the works of his owne hands , you say , it is against his nature to punish them . A wonderfull assertion , and wherat the most barbarous people might be astonished in the consideration of the impiety , shall I say ? or the insulsity thereof , or both rather , namely , that it should be against Gods nature to punish sinners . For it is well known that God punisheth none other , nor ever did ; Christ Iesus the Sonne of God onely excepted . And what a field have you here to expatiate in if you list to aggravate the unnaturalnesse of any action in God ? And with as little sobriety doe you amplifie that unnaturalnesse in God by the consideration of man especially , as who ( you say ) is more deare to him then any childe is to his Father . So then to punish others , you are willing to grant not to be so unnaturall an action in God , as the punishing of man. And I pray what are those other creatures ? Are they inferiour , as Oxen and Sheepe , and all these never sinned ; yet is it not unnaturall to punish them , if punishment may have place ( as being taken for the afflicting of them ) where there is no sinne . For God gives us leave to weare them out , with plowing , carying , riding , for our necessity , for our d●light ; yea to set one creature upon another , the greyhound upon an hare , upon a deere , the hauke upon a partridge , or phesant , or wilde fowle . No unnaturalnesse doe we exercise in all this , such is the liberty which God hath given unto us . But yet to punish man , though a sinner , ( for he punisheth no other ) this how greatly ( say you ) doth it goe against the nature of God ? It seemes you cannot tell how greatly ; neither can I helpe you herein . For I doe not see how it is against his nature at all . But you seeme to give a reason , in saying that God is loving kindnesse it selfe . But I pray consider , is he not justice it selfe also as well as loving kindnesse ? and is it against the nature of Iustice to punish sinners ? no nor against his loving kindnesse neither . For I hope that no attribute of God is contrary to another , though according to their different notions , some actions are more suitable to the one , then to the other . And why man should have more speciall consideration here then Angels , I know no reason . For if you say that God is the father of man , in as much as he hath created him , by the same reason he may be the father of the ignoblest creature that is . To say that God is the father of man , in as much as hee made him after his owne image , this is no more true of man , then of Angels , even of the very Angels of darknesse . And men also are borne the children of darknesse , and so continue untill the time that God calleth them , and enlightneth them . Or will you say that in speciall sort he is the father of man , by way of redemption ; yet I finde hitherto in your discourse no intimation of this fatherhood . But will you say that all and every one have redemption in Christ through his bloud ? you may as well say , that all and every one have the remission of their sinnes in Christ thorough his bloud . For this is it which in Scripture phrase is meant by redemption . Arminius who maintaines that Christ dyed for all and every one , professeth plainly , that the immediate effect of Christs passion is but this , that God now may , his Iustice nothing hindring him , give pardon of sinnes and salvation , upon what condition he will. Which upon the matter is all one , as if he should say , that seeing faith and repentance are the conditions whereupon God gives forgivenesse of sinnes , none but such as beleeve and repent doe obtaine the forgivenesse of sinnes , that is , doe obtaine redemption in Christ , through his bloud . Now consider , are not faith and repentance the gifts of God ? It cannot be denied but they are ; the Scriptures evidently give testimony hereunto , namely that faith is the gift of God , that repentance is the gift of God. And doth God give faith and repentance unto all ? All experience of the world doth manifest that he doth not ; no nor so much as the outward meanes unto all , whereby faith and repentance are wrought . I wonder you blush not in setting downe such incongruities ; as first , in saying that God as he is willing to be called the father of the sonnes of men , so he is ready to doe the kinde office of a father unto them : and for proofe hereof alledge that of the Psalmist , As a father pitieth his owne children , so the Lord pitieth them that feare him . In which passage , the fatherly love of God is not extended unto all , but restrained to those that feare him . And yet I pray consider , what father would torment his children with everlasting fire , though never so unnaturall towards him ? or would not keepe him from it , if it lay in his power , without sinning against God ? Yet God torments even those whom you call his children , justly for their sinnes , in the torments of hell fire , that never shall have end . We willingly grant the love of God the Father , and the love of God the Sonne is such a love as passeth knowledge ; but it is enlarged onely towards those that are his children by faith in Christ Iesus . This is the filiation alone which the Apostle takes notice of ; you take no notice of this at all . And againe , Because ye are sonnes , God hath sent the Spirit of his Sonne into your hearts , crying , Abba , Father . Now is this common unto all , as you make Gods fatherhood common unto all ? So saith the Apostle in another place , As many as are led by the Spirit of God , they are the sonnes of God. Here is a description of that sonneship we have in respect of our heavenly Father . And againe , The Spirit of God witnesseth with our spirits that we are the sonnes of God. Of these passages I sinde no accompt made throughout this whole discourse of yours . And towards these sonnes of God , wee shall willingly give you leave to extend and intend the love of God as much as you thinke fit . But you still continue to extend the fatherhood of God unto all , as it were in despight of all these passages formerly alledged . Where doe you finde throughout the Scriptures , that the title of the sonnes of God is attributed to the uncircumcised , or to the Heathen ? To the contrarie we reade both before the flood , that The sonnes of God saw the daughters of men that they were faire : where we have a manifest distinction opposite to your confusion : And after ; for this is the message which God sent unto Pharaoh , Israel is my sonne , even my first borne , — and if thou refuse to let him goe , I will slay thy sonne , even thy first borne . How much more under the Law ? Is Ephraim my deare sonne , or pleasant childe ? yet since I spake unto him , I still remembred him ; therefore my bowels are troubled for him , I will surely have compassion on him , saith the Lord. Most of all under the Gospell : Behold what love the Fathe , hath shewed us , that wee should bee called the sonnes of God. What have you here said of Gods love to man , that may not as well be said of his love to the very Angels of darknesse ? For is it not true in respect of them as well as in respect of us , that having given them being , he doth much more love them , after they are enstamped with his image . For he sowes not wheat to reape tares ; nor did he give life to Angels that he might bring forth death . God gave both man and Angels life for the manifestation of his owne glory ; and for the manifestation of his owne glory doth he punish transgressors amongst men and Angels with everlasting death . 3. You would willingly draw Heathens to the acknowledgement of this fatherhood in God towards all ; though thinking it too narrow to comprehend all references of loving kindnesses betweene him and demy gods , which demy gods you take to be men . I thinke rather they were conceived to be inferiour spirits ; like as Aristotle makes all inferiour intelligences to depend upon the first mover . And what reference of loving kindnesse is comprehended in this , that Iupiter is said to be both male and female , you may at leisure dilate of when you please . Gods affection to his children exceeds the affection of any mother towards the fruit of her wombe . For God was content to purchase his Church with his owne blood . Your next sentence containes meere non sense : I rectifie it thus ; And as if his love could not be sufficiently expressed by these dearest references amongst men , &c. hee hath chosen the most affectionate female , &c. Thus I make sense of it ; but the poorest sense that ever was vented in so grave a matter of discourse . As if the greatnesse of place , or curiosity of education did make mothers so little compassionate towards their children , that God is faine to seeke out for more proper resemblances . Thus you fetch about for matter , as Balaam did for divinations ; as if there were no women in the world , but delicate Ladies , or such nice & curious dames , whose nicenesse hath made them so unnaturall , that our Saviour was driven to compare his tender affection unto the affectionof a hen towards her chicken ; which creature is magnified by you ( to hold up the jest ) for the most affectionate female amongst reasonlesse creatures : implying that reasonable creatures may in tendernesse of affection right well exceed the henne , and so you quite marre your owne play . But where doe you finde ( if a man might be so bold to aske ) that an henne is so superlative a creature in her affection towards her chicken ? I can hardly beleeve that either Aristotle or Pliny hath afforded you any such observation , but rather your comment upon them , or upon the booke of Nature . What ? is an henue more affectionate to her young ones , then a Pelican is to hers , who is said to let her selfe bloud to feed them ? or then a Storke , that hath her name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a word neere of kinne to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bowels of compassion , as which indeed are most tender in her . A story whereof we have in the description of the Netherlands : namely , of a Storke , that when the house was on fire where her nest was , kept the fire off from her yong ones with her owne body and wings so long till she was burnt her selfe . Still you proceede in amplyfying the love of God , nothing to the purpose . For the question is not , how great Gods love is towards those on whom it is placed ; but whether it extend to all or no ? You say , All the sweet fruits and comforts of love , whether of fathers and mothers towards their children , or of husbands towvrd their wives , or of brethren to brethren , sisters to sisters , or of one friend to another ( their sinfulnesse excepted ) are but distillations or infusions of his infinite loue to our nature . We well know , the love of God exceeds all this ; bu● I verily think your penne hath runne riot ere you are aware , and you have written you know not , or you consider not what . For , herehence it followeth , that there is no act so abominable of the will of the creature , but God may infuse it , the sinfulnesse onely thereof excepted ; which yet is a very sory exception . for sinfulnes is not a thing that can be infused by God , Angell , or man. Of old is was determined by Austine , that sinne hath not causam efficientem , but deficientem onely . And herein you manifestly contradict your selfe , as who maintaine , that whosoever is the author of the act , must therewithall be the author of the sinnefullnesse thereof , for as much as sinfulnesse doth result ( relative like ) upon position of the foundation . And of this kinde of argument I have found you wondrous confident , in a certain treatise of yours , though a very weake argument , and long agoe proposed and answered by Capreolus , and whose answer thereunto is again rehearsed by Soncinas . But here I shew onely how you make no bones of contradicting your selfe very handsomely , in saying , God doth infuse an act which is sinfull , though not the sinfulnesse of it . The love of God ( you say ) though infinitely increased in every particular , and afterwards made up in one , could no way equalize Gods love towards every particular soule created by him . Thus you steale up , without all proofe , the extention of Gods love to every particular ; and that in infinite manner . Whereas the Scripture professeth as plainely , that God hath hated Esau , as that he hath loved Jacob. And seeing Gods love can be but infinite towards his elect , and towards his dearest Sonne , and towards himselfe , you make it infinite towards the very reprobates , whether men or devills : for every particular of them hath beene created by him . Is not this good divinity , and very comfortable divinity ? Yet no Arminian will say , that God so loved the Angells that were fallen , that he sent his Sonne to die for them . When you say , The creatures for feare doe not so much good for their little ones as they might ; not so much for the modell of their wit or strength , as God for his part ( though infinite in wisedome and power ) doth for the sonnes of men . As hee said of his Bore that was sent him , Noster te non capit ignis conturbator Aper , so may I say of this your eloquence , that it passeth mine intelligence . I can neither construe your sentence , nor correct it . To say that the creature cannot doe so much for his young as God doth for the sonnes of men , is so vulgar a trueth , that when you introduce it with such pompe and state , I may well say ' , Tu pulicem Gaure giganta facis : yet the adversative interposed ( Though infinite in wisedome and power ) hath no congruity to this sense neither ; for Gods infinite wisedome and power is no adversative to this I trow , but rather a coroborative thereunto . Bee it that God had done as much as could bee done for his unfruitfull vineyard , what is this to prove , that Gods love extends to all ? whereas the place it selfe doth manifestly restraine this love of God unto his vineyard . Yet what is there mentioned besides the well husbanding of this vineyard ; wherein hee appeales to their consciences , whether a better course could be devised then he had taken for the well husbanding thereof . But I pray consider , doth the worke of grace extend no further then to planting and watering ? Is it not God that gives the increase also ? Is it not in Gods power to give faith , to give repentance ? you that will have God to infuse that love in carnall men , which is found to be sinfull , and not to infuse the sinfulnesse thereof , cannot indure that God should infuse faith and repentance into the heart of man. But if God can doe this , surely hee can doe more then ought that is expressed in that song of God concerning his vineyard . Yet it is true , that in the way of outward husbandry , Gods course was without all exception , neither could the wisedome of man devise a better course for God to take , then was that which hee tooke with them . And therefore you have small cause to charge your adversaries with such sorry shifts , so atheisticall , as if wee thought Gods serious protestations deserved no credite with us . These are fictions of course , proceeding from an addle braine , to supply the roome of so and arguments . And surely , did wee not believe Gods serious protestations , why should wee regard his oath ? For , amongst men , he that is found to bee no man of his word , is usually little regarded for his oath . Gods word , without protestation , is , and ever shall bee through his grace , sufficient ground of our faith in him . Looke you unto it that you hunt not after some other foundation , the tenour of whose discourse in many places , and in this very place , treating of his infinite love to all and every one , runnes in a current of manifest opposition against the word of God : though now and then you have a snatch at it , and away , like the dog at the river Nilus , for feare of the Crocadile ; and content your selfe onely with a superficiall consideration of it , as in this place , like as in the former . For what ? is this spoken indifferently of all ? of the Gentiles as well as of the Iewes ? It is manifestly spoken of the house of Israel , concerning whom the Lord asketh this question , Why will yee die yee house of Israel ? And the whole proceedeth by way of answer to their murmuring against the providence of God , in saying , The fathers have eaten sower grapes , and the childrens teeth are set on edge ; and hereupon God proceedeth to justifie the course of his providence unto their face . Now when God doth not take men upon the hippe , as soone as they have sinned against him , but spares them , and not onely gives them space of repentance , but useth meanes to bring them unto repentance , by sending Prophets unto them to admonish them , to admonish them of their sinnes , and to denounce the judgements of God against them ; is not this a manifest evidence that God is not delighted in their death , but rather in their repentance , although he still reserves libertie to himselfe to bestow the gift of repentance on whom he will ? And therefore all this is only in respect of his church , not in respect of those who are strangers from the common wealth of Israel , and aliens from the covenants of promise . then concerning those within the church , All are not Israel , that are of Israel , Rom. 9. And though the meanes of grace have their course withall , yet God intends to make them effectuall onely with his elect , according to that , As many as were ordeined to eternall life believed ; and whom he hath predestinated , them hath he called , and justified , and glorified . For as Austine saith , Quantamlibet praebuerit patientiam , nisi Deus dederit . quis aget poenitentiam : And speaking of the Non pradestinatis . Istorum neminem , saith hee , adducit Deus ad salubrem spiritatemque poenitentiam , qua homo reconciliatur Deo in Christo sive illis ampliorem patientiam , sive non imparem praebeat . Therefore we say , that as concerning the elect , though they sinne , yet God willeth not their death , but willeth their repentance , and their salvation . But as touching others who are mixt amongst them , as tares amongst the wheat , and are partakers of the same meanes of grace and invitations unto repentance ; in as much as he spares them , and giveth them not onely time to repent , but admonisheth them of their sinnes , and affords them the outward meanes of repentance , it is sufficient to justifie , that God doth not willingly bring judgement upon them , neither for their sinnes , because hee comes not hastily thereunto , but upon wilfull despising of the means of grace , used to reclaime them ; like as before I shewed in what sense God is said , not to afflict the sonnes of men willingly . And as for this present place , your selfe elsewhere hath interpreted it thus , I will not the death of an impenitent sinner , but that God wills undoubtedly the death of an impenitent sinner . To quash this construction in this place , you say , this oath of God proceeds as concerning those , who all their life long have hated him . Here I am perswaded wee shall finde no little inconsideratenesse . To hate God all a mans life time , what is it but to hate him from the first hower of comming to the use of reason , unto the last , even unto the moment of death ? now I pray consider , Will not God the death of such a one as dieth in impenitencie ? The text I confesse runnes thus , I will not the death of him that dieth . But doe you thinke indeed the meaning is , that as for such a man as now dieth , and hath lived all his life time in the hatred of God , God will not the death of such a one ? Like enough you are content your Reader should entertaine such a conceite . But I cannot bee perswaded you take this to be the meaning . The text is manifestly against it ; for it followeth , But rather that he returne and live ; so that it is spoken of a man living , and such as is capable of repentance . And wee know , the whole Chapter is to justifie Gods providence in afflicting men with his judgements : so that to die in this place , is to be under the afflicting hand of God , and so in the way to death and to destruction . Our living is reputed a continuall dying ; for as much as nature consumeth and wasteth , as the Poet wittily expresseth it ; Childehood ends in youth , And youth in old age dies ; I thought I lived in truth , But now I die , I die ; I see , Each age of death is one degree ▪ Whereupon he concludes his resolution to correct his former phrase of speech , saying , Farewell the doating score Of worlds Arithmaticke : Life , I le trust thee no more ; But henceforth , for thy sake , I le go by deaths new Almanaeke . — For while I sing , A thousand men lie sick , a thousand bells doring . And would you know what is the difference between me and them ; They are but dead , and I dying . So that I guesse your meaning according to the articles of your owne creed , is but this ; That Gods love is such to them that all their life past ( not simply all their life , but all their life past ) have hated him , that , He will not their death , but rather that they returne and live . And I grant , that this is true of many in most proper speech , namely , of all the elect of God , though it bee long ere God calleth and converteth some of them . Of others also that live in the Church , I have shewed , how it may have course in the same sense , that God is said , not so much willingly to afflict them for their sinnes , as for refusing to repent and turne unto God after they have sinned . When you tell us of infinite places more of sacred texts , and those most perspicuous in themselves , and also that , The whole ancient Church , with some small exception , which yet may bee counterpoised , is ready to give joynt verdict for you , it savoureth hotly of Smithfield eloquence ; Pessima quò vendas opus est mangone perito Qui Smithfieldensi polleat eloquio . Yet it was an old observation , Multa fidem promissa levant cum plenius aequo , Laudat venales qui vult extrudere merces . If you had some about you to justfie you in cleanly manner by some prety qualification , it had beene absolute . As the Gentleman who professed that he had certaine ponds wherein Carpes were taken as big as that Somer-pole which hee then rode by ; and withall askt his man that rode with him , whether it were not so . Sir , quoth his man , though they were so big , yet I am sure they were nothing like so long : and indeed , the dimension of length is more suitable to the proportion of an Eele , then of a Carpe . As Cicero answered him that told a strange tale concerning the length of certaine Eeles which he had seene : for Tully handsomely to convince him of his vanity , made shew of going beyond him in his owne element of tossing ; and forthwith replied , saying , That is nothing strange , for I know a place where Eeles are taken , of such a length that they use to make their Angling-rods of them . And this assertion of yours may come as heere to the trueth , as an Eele is to an Angling rod. CHAP. XV. What the Church of England doth teach concerning the extent of Gods love : Of the distinction of Singula generum , and Genera singulorum . Of the distinction of Voluntas signi , and Voluntas beneplaciti . WHat you meane by a course of Compromising contentions betweene some other reformed Churches , in certaine points of religion , I know not , neither am I acquainted with any such course . I conceive our Church to be as absolute and entire in maintaining the prerogative , as of Gods grace effectuall to every good action ; so of his soveraignetie in electing whom he will , according to his good pleasure , and passing by others , as any Church in Christendome ; which I do not speake upon , snatching of a clause here and there to be found in the litturgie of our Church , whereunto I shape at pleasure an interpretation as I thinke good ( as your fashion is ) but this I speake upon consideration of that doctrine which is positively set downe in the articles of religion , manifestly containing the profession of the Church of England . Yet you would perswade your Readers , the Church of England concurreth with you , in extending the love of God towards all . But you manifest a faint heart in the maintenance of your cause , by walking in the cloudes of generalities ; as if you feared to come to the light , and had a purpose rather to circumvent your reader then to endoctrinate him . You talke of Gods unspeakable love towards mankinde , but you define not in what kinde , but keepe your selfe a loose off for all advantages . Wee acknowledge Gods love to all in respect of conferring upon them blessings temporal , and that in an unspeakable manner . But the question onely is , whether God doth bestow , or ever did intend to bestow grace of sanctification upon all , or salvation upon all . If Gods love in these respects , in your opinion doth extend to all , say plainly that God hath elected all with Huberus , and predestinated all . For predestination in Austines divinity is but praeparatio gratiae & gloriae . Now the Church of England , in her publicke and authorized doctrine ; plainly professeth , that God hath predestinated none , but those whom he hath chosen in Christ , as vessells of honour . If you say , that the reason why God did not predestinate all , nor elect all in Christ , proceeds not from the meere pleasure and free disposition of God , but that onely upon the foresight of the obedience of the one , and disobedience of the other he elected those , and reprobated these ( for hereunto the Genius of your Tenent carrieth you , though you are loath in plaine termes to professe as much ) let any man judge whether this bee suitable to the seventeenth Article of religion in our Church , whereupon Rogers in his Analesis thereof published by authority , and dedicated to Archbishop Bancroft , observes in his fifth proposition , that , In Christ Jesus of the meere will and purpose of God , some are elected and not others unto salvation . And he just fieth it by holy Scripture , Rom. 9. 11. that the purpose of God might remaine according to election , not of works , but of him that calleth , Ephes. 1. 5. Who doth predestinate us , according to the good pleasure of his will , 2 Tim. 1. 9. Not according to our workes , but according to his owne purpose and grace , Exod. 33. 19. Rom. 9. 15. I will shew mercy to whom I will shew mercy , Prov. 16. 4. The Lord hath made all things for himselfe , even the wicked against the day of evill , Rom. 9. 21. Hath not the potter power over the clay , to make of the same lumpe one vessell to honour , and another to dishonour . But consider the Article it selfe , They which are indued with so excellent a benefit ( to wit , as election and predestination is ) are called according to Gods purpose by his spirit , working in due season ; they through grace obey their calling , they be justified freely , they be made sonnes of God by adoption ; they be made like the image of his onely begotten Sonne Jesus Christ , they walke religiously in good workes , and at length by Gods mercy they attaine to everlasting felicity . Whereby it appeares , that election and predestination is made the fountaine and cause of obedience , and perseverance therein even unto everlasting life ; whereas if God did elect and predestinate any man unto salvation upon foresight of obedience and perseverance ; our obedience and perseverance should be the cause of our election and predestination , rather then our election and predestination the cause of our obedience and perseverance . Againe consider , these alone whom God hath elected in Christ , and predestinated , are noted to bee made in due time the sonnes of God by adoption . But you make all to bee the sonnes of God , and Gods infinite love in unspeakable maner to be enlarged towards all and every one ; even towards them that have hated God all their life . Lastly , onely the elect are here noted to bee those vessels whom God hath made unto honour ; not that any others are made unto honour : which is nothing answerable to your tenet . But proceed we along with you . You undertake to prove that Gods love is extended to mankinde , which no Christian ever called in question ; but your meaning is , that it extends to all and every one of mankinde , and that so farre forth as to will the salvation of all and every one , as appeares by the sequele , and all this out of the publique and authorized doctrine of our Church . And yet you insist onely upon certaine passages and prayers in the Liturgy of our Church . The Liturgie I hope is not the doctrine of our Church , though it be not contradictory to our doctrine . But therein wee have beene content to conforme unto the practice of the Chuch , so farre forth as it might seeme tolerable , and such as might be performed with a good conscience , which yet if in any particular it be found dissonant from the Articles of Religion , it is rather to receive correction from the Articles , then the Articles to receive correction from the Liturgy . But consider wee what is that which you plead for your selfe . You enter upon it after your course with great state , discovering unto us a wonderfull providence of God , in drawing those Articles ; for you tell us , that No Nationall Councell , though assembled for that purpose , could fit their doctrine more expresly to meet with all the late restrictions of Gods love , then the Church our Mother , even from the beginning of reformation , hath done , as if she had then foreseene a necessity of declaring her judgement in this point , for preventing schismes or distractions of opinions amongst her sonnes . Here we have a pretty Comedy towards , and you have a poeticall wit for fiction . Had our Church foreseene a necessity of declaring her judgement in this point , where I pray was it fit that she should doe this , but in the Articles of Religion ? But you finde no place where she hath fitted her doctrine to meet with the restrictions of Gods love , but in the Liturgy and Catechisme . Was that think you a fit place to fit her doctrine for the preventing of schismes and distractions in opinion ? Againe , had she intended to prevent ( as you say ) distractions in opinion about the extension of Gods love , would shee not have done it rather expresly , then onely in such a manner as to leave it to others to draw conseque●s therefrom , for the manifesting of her opinion about the large extent of Gods love to mankinde ? Who would thinke that a sober man should be caried away with such vaine and frivolous presumptions , without all tolerable ground ? But let us come to the particular scanning of the places . All of them , I marke , are onely the expression of prayer for others . Whence it no way followeth , that God will therefore save them , because wee pray for their salvation . The childe prayeth for his father , the father for the childe , the brother for the brother ; but hence it followeth not that God will save them ; though wee are bound to pray for the salvation of one another . Moses prayed God to wipe him out of the booke of life , rather then to destroy his people in the wildernesse . God had no such resolution , and what sober Divine could doubt , but that Moses knew well that this could not be , yet hee shewes hereby what his desire was , secluding the consideration of Gods will to the contrary , and what he would preferre , ●f hee were left to himselfe , even his owne eternall confusion , rather then the glory of God should bee obscured . And who ever censured this prayer of Moses for sinne ? I am sure God doth not : so S. Paul could wish himselfe separate from Christ for his brethrens sake , which were his kinsmen according to the flesh , Rom. 9. 2. yet he well knew that nothing could separate him from the love of God in Christ. Our Saviour in like sort well knew that the cup must not passe from him , yet neverthelesse he prayed earnestly that that cup might passe , if it were possible , and with finall submission of his will to the will of his Father . The first place you alledge , is that passage of the Liturgy , where we pray unto God , that it may please him to have mercy upon all men . And for good reason doe we pray so : for is not every one bound to seeke the salvation of all men , as much as lyeth in his power ? did not the Apostles labour for this in their place ? And is not prayer a speciall meanes for this ? We are bound to pray for them that persecute us , wee are bound to pray for them that hate us . For what , if God will not save all , and wee know so much , shall that hinder us from doing our duty in seeking by all meanes the salvation of all : specially considering we are not able to put a difference and to discerne who are elect , and who are not . S. Paul , though he saved but some , yet would he become all things unto all men that he might save them . Yet he well knew that the word in his mouth was the savour of death unto death unto many ; yea to Israel in speciall manner , and yet notwithstanding his hearty desire and prayer unto God for Israel wa● , that they might be saved . And albeit God should save all , and every one that live in some one time or age , yet were this ●o prejudice to the doctrine of election . For the number of Gods chosen , for all this might be but few in comparison to the reprobate : And therefore we see no cause why you should upbraid your opposites , as if they thought this practice of the ancient and moderne Church had need of reformation . As for the restraint of the universall all men , in the place of Timothy , by S. Austin unto genera singulorum , it is according to the usuall Scripture phrase . For Matth. 3. 5. it is said that There went out unto John the Baptist Jerusalem and all Iudea , and all the region round about Jordan ; what sober Divine doth extend the signification hereof any father then to give to understand , that some from all parts of Iudea , and of the region round about Iordan had resort unto him ? Matth. 4. 23. it is likewise said , that Iesus went about all Galile , teaching in their Synagogues , and preaching the Gospel of the Kingdome , and healing every sicknesse , and every disease among the people ; and that his fame spred throughout all Syria , and they brought unto him all sicke people . Doe you thinke there was not one sicke person left in all Galile and Syria that was not brought unto him ? Act. 10. it is said , that while Peter was in a trance he saw in a vision a vessell let downe from heaven , wherein was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every foure-footed beast ; who doubts but that the meaning hereof is no more then this , that of all sorts some , or rather of most sorts some ? 1 Cor. 15. 22. it is said , that in Christ all shall be made alive ; is this true thinke you of all and every one ? All flesh shall see the salvation of God ; what sober man will apply this to all and every man ? Rom. 5. 18. As by the offence of one man the fault came upon all unto condemnation : so by the obedience of one , righteousnesse came upon all men , to the justification of life : will you hereupon extend the benefit of Christs death to the justification of all men unto everlasting life , like as all and every one are fallen into condemnation by the sinne of Adam ? Rom. 7. 8. the Apostle professeth that sinne wrought in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , can this possibly bee applyed to every particular concupiscence ? But by the way , what doe you meane to apply S. Austins restraint to this universall in this place ? whereas Austin applyeth it onely to this universall in the place following , where it is said , that God will have all to be saved . And if no other place did afford us any such restraint of course , yet wee must 〈◊〉 driven so to interpret it in this place , lest otherwise we be cast upon denying the first Article of our Creed . For seeing all are not saved , and the cause thereof is not because God will not save them ; it necessarily followeth , that the cause thereof must be because God cannot save them . And it would have becommed you well to have answered this argument , and not presumed to cary your Reader to the embracing of your construction hand over head , in spight of so manifest a reason to the contrary . Now if you had but accommodated your selfe to make answer hereunto , I doubt not but wee should have had good matter to worke upon ; which I speake upon experience of another discourse of yours that passeth by tradition ; but you were loth to intersert it there ; and made choice rather to pitch upon the universall in the former place ; that so you might be out of danger of that gun-shot that must needs have rung a peale in your eares from this place . Yet in this place alone S. Austine interprets the universall according to the restraint mentioned , and not in the former . And therefore you were content not to quote the place in Austin , but onely to say that it is somewhere ; and indeed so it is ; and that somewhere is in his Enchirid. cap. 103. And in the Chapter immediately going before , he professrth ; Deo procul dubio quàm facile est quod vult facere , tam facile est quod non vult esse non sinere . Hoc nisi credamus periclitatur ipsam nostrae fidei confessionis initium , quo nos in Deum Patrem omnipotentem credere consitemur . Neque enim veraciter ob aliud vocatur omnipotens , nisi quia quicquid vult potest , nec voluntate cujusquam creaturae voluntatis omnipotentis impeditur effectus . That looke how easie it is unto God to doe what he will , so easie is it not to suffer that to bee which hee willeth not . Vnlesse we beleeve this , the very first Article of our Creed will be shaken , whereby we professe to beleeve in God the Father Almighty . For he is not truly called Omnipotent , in any other respect then because he can bring to passe whatsoever he will have to be , neither can the effect of will omnipotent be hindred by the wit of any creature . So that herein we have both the authority of so great a Father , and manifest reason also directly opposite to your discourse . To avoid the brunt whereof , you juggle and consider his restraint there , where he doth not use it . And here you tell us magnificently , that if any man will lay this restraint upon this place , the scanning of the words following , the fitting of the matter contained in both , with the reason of the exhortation , and other reall circumstances , will shake off this or other like restriction , with greater ease then it can be laid upon it . Here we have a great deale of cry , if the wooll be answerable , wee shall speed a great deale better then he in Aelian that shore his hogs . But the mischiefe is , S. Austin doth use no restraint in this place ; but conceives the Apostles commandement to be this , ut oraretur pro singulis . So that your paines is like to bee well bestowed , in shaking of Austines restriction from this place , whereupon he laid no restriction at all . It seemes you came to this discourse as a man should come to play at putfinger in the darke . We grant we are to pray for the salvation of no other then whose salvation we are unfainedly to desire , and we are to desire the salvation of every man , of what condition soever , or fort , or nation , provided that wee know him . For doe you thinke it a sober course for me to desire and pray for the salvation of I know not whom ? If so , I see no reason but I may pray also for I know not what . Any malignant and persecuting enemy of mine , I am bound to pray for , and I shall bee sure to take notice of such a one , for I shall bee sure to feele him . And as well for meane persons as for Kings , that I have any thing to doe withall : albeit I may have greater cause to pray for the conversion of Kings then others , and that without accepting of persons : because by the good affection of Kings to Gods Church , the Church of God is like to prosper farre better then by the conversion of meane persons . And the Apostle gives this reason of praying for Kings , that under them we may live a quiet and peaceable life , in all godlinesse and honestie . And therefore I hope you will beare with mee , if I pray with greater devotion for Gods grace upon the Kings heart , and Gods blessing upon his head , then for meaner persons : because the gracious disposition of a King is of far greater importance for the advancing of Gods glory , in the liberty and prosperity of his Church , then the gracious disposition of meaner persons . And herein I hope I shall not be censured for an accepter of persons , a conceit of yours quite besides the Apostles text you treat of . But yet the Apostle doth not command every congregation to pray for all kings ( wherunto you drive it , devising circumstances to fill the scale . ) For what have I to doe to pray for the king of Bungo , if any such king or kingdome there be ? or for the kings in Terra Australis incognita , discovered by Ferdinand de Quit ? yet his relations are of so little efficacy , that hitherto hee hath made no mens mouthes water after them . It is enough for us to pray for the fulnesse of the Gentiles , that it may come i● , so to make way for the calling of the Iewes . But by vertue of the Apostles exhortation , every Christian congregation is bound to pray for their owne king . Like as Darius , though an heathen Prince , desired the prayers of Gods people that lived under him : Ezr. 6. 10. Let them have to offer sweet odours to the God of heaven , and pray for the Kings life , and for his sonnes . When I pray for the comming in of the fulnesse of the Gentiles , and the calling of the Iewes , I except none ; as likewise when I pray for the ruine of Antichrist , I except none . I finde , you doe not much satisfie your selfe in the weight of this your discourse , you are still casting about for somewhat more to make up the totall of your account , Wee must desire ( you say ) the spirituall good of all men , not as they fall under our indefinite , but under our universall consideration . So that belike you are still jealous , lest we draw all men to an indefinite and not to an universall consideration . I desire to deale as plainly as you would wish ; name any man throughout the world unto me , try mee whether I will not pray God blesse him , and convert his heart , and save his soule . And yet to my thinking , you should not urge mee to pray for one with whom I have nothing to doe , onely I heare a relation of him , perhaps dwelling in the I le of Iapan . For though I am bound to love my neighbour as my selfe ; and by neighbour I must comprehend a Iew , although my selfe bee a Samaritane , yet this is in case we meet together , and I see him to have need to make use of my charity . Otherwise to my judgement , generall prayers should serve the turne , as I shewed , for the fulnesse of the Gentiles to come in , for the calling of the Iewes , for the ruine of Babylon . Neither doe wee finde any practice of the Saints to the contrary ; and herein I assure you I except none . But because I see you travaile to bee delivered of somewhat , and I take pity of you , tell me I pray , is not your meaning this , that we must pray for all and every one that liveth in the world ? If this be your meaning , and it did not satisfie you to say we must pray for all , or desire the salvation of all ; you do as much as confess hereby , that to pray for al doth not include the praying for every one ; & consequently the Apostle in exhorting to pray for all , doth not exhort to pray for every one . I would I knew once what forme would satisfie you ; for I am apt to entertaine a resolution to gratifie you therein . But to say that we must pray for all , not in an indefinite , but in an universall consideration , if you could make me understand it , I would soone come to capitulation with you . In the meane time , I appeale to your conscience , did you ever pray in this stile , for all , and signifie that your meaning was to pray for them , not in an indefinite , but in an universall consideration ? I professe unto you , if God should leave me unto my selfe and to follow mine owne desires , I should desire not onely that all that now live , but that all that ever lived might have beene converted and saved , yea the Angels that fell might have been kept from sin ; or having sinned might have beene brought to repētance , & saved . I see no cause why I should desire the contrary . But considering the wil of God , wherby the angels that fell are bound in chaines , and kept to the judgement of the great day , I dare not pray for their salvation . And to pray that every one that now lives might be saved , with submission to the will of God , I see no incongruity ; but we have better grounds of faith , and those sufficient to take up our thoughts especially in these daies wherein we live , whereupon to proceed in the ordering of our prayers . And I would be loath you should put upon us any course or forme of prayer for all , which you practise not your selfe . And if I knew your practice in this kinde , I would soone give in mine answer whether I thought good to subscribe to your forme or no. In the next place you tell us , that the reason why we are bound to desire the spirituall good of all men universally considered , is , because we must be perfect as our heavenly Father is perfect . Here againe you bewray your jealousie of the weaknesse of your owne cause , as when you content not your selfe in saying , we must pray for all men , but adde hereunto , that we must pray for all men universally considered ; the opposite member wherto before you signified to be this , To pray for all men indefinitly considered . Now the Apostle is farre from these scrupulosities . He simply exhorts us to pray for all men ; hee doth not adde as you doe , We must pray for all men universally considered , and not indefinitely . Yet in no other sense you think it will serve your turne . That reason of yours drawne from the conformity to the courses of our heavenly Father , whereon you so much insist , I have already shewed how little it serves your turne . Now I will shew you how in another respect it is rather repugnant , then consonant to your Tenet . For that example of conformity is onely in an indefinite consideration , thus ; Wee must pray not onely for our friends , and them that love us , but also for them that are our enemies , and hate us , and persecute us ; like as God doth good unto the just and wicked , and not onely to the just and good . To our desires you say wee must adde our endeavours , that saving truth may be imparted to all . It seemes you have not failed herein . Now I would gladly know ▪ what those endeavours of yours have beene hitherto , whereby you have endeavoured , that saving truth may be imparted to the inhabitants of terra Australis incognita , or to the Negroes , or to the Tartarians , yea or the Turkes , Saracens , or Arabians . Hitherto you have seemed to dispute thus : God will have it our duty to pray for the salvation of all : therefore God willeth the salvation of all ; but now you dispute in a quite contrary manner , thus : God wils that all should come to the knowledge of his truth , therefore wee must desire and endeavour that his saving truth may be imparted unto al. The consequence of your former argument is utterly untrue , as I have already shewed ; and as Austin long agoe discoursed , mans will in an holy manner may be contrary to the will of God ; and againe in a most unholy manner may the will of man be concurrent with the will of God. As it is the duty of the childe to pray for the life of the father , though God will have the father to dye , and not live : On the other side , a wicked childe wisheth the death of his father in an ungracious manner , yet it may bee that herein he concurreth with the will of God , supposing ( as it may well be ) that God willeth the death of the father at the same time that the sonne wisheth it . As for the second argument , we deny therein the antecedent , if you understand it of all and every one . For the case is cleer , that God doth not bring all and every one to the knowledge of his truth ; not because he cannot ; for doubtlesse he could bestow his Gospell upon them that want it , as well as upon us that enjoy it ; therefore the reason must needs be because he will not . As he plainly professeth , he will bring a famine of his word upon a Land , Amos 8. 11. Behold the dayes come , saith the Lord God , that I will send a famine in the land , not a famine of bread , nor a thirst of water , but of hearing the word of the Lord. vers . 12. And they shall wander from sea to sea , and from the North even to the East shall they runne to and fro , to seeke the word of the Lord , and shall not finde it . So the Lord threatens the Church of Ephesus , to remove her candlesticke out of his place , Revel . 2. and long before threatned the Iewes to take his vineyard from them , and let it out to others that should bring him the fruit thereof in due season . And it is very strange that these and such like judgements should come to passe , and God should not will them . This is the reason whereupon Austin is moved to enquire into a commodious construction of that place , left otherwise we should fall upon a direct contradiction to the prime Article of our Creed ; and therefore after he hath given two constructions of the place , the last whereof is this , which you impugne , but not answer his reasons , which are two ; the one drawne from the analogie of Scripture phrase , as where our Saviour saith unto the Pharises , you tithe Mint , and Rue , and every herbe : which phrase cannot be understood otherwise , then of every kinde of herbe : the other reason is that formerly spoken of ; as if we say , That God willeth such a thing to come to passe , which yet doth not come to passe ; we shall thereby deny Gods omnipotency . Yet see the ingenuity of this worthy father : hee gives any man leave to give any fair construction of the place , provided that God bee not made unable to bring to passe whatsoever hee will have to come to passe . Et quocunque alio modo intelligi potest , dum tamen credero non cogamur aliquid omnipotentem statutum voluisse fieri factumque non esse : qui sine ullis ambagibus si in coelo & in terra ( sicut veritas dicit ) qucunque voluit , fecit , profecto facere noluit quaecunque non fecit . Let it , saith hee , be understood after what other manner soever it may be construed , so that wee be not constrained to maintaine , that the Almighty God would have something come to passe , which notwithstanding comes not to passe . For , without fetching any further compasse ; if he hath done whatsoever hee will both in heaven and in earth , as the truth witnesseth , certainly , hee would not doe whatsoever he hath not done . 2 But you proceed to shew , that both this duty of ours to pray for all sorts , and for every man of what sort soever ; and also that Gods will is , that all without exception should come unto the trueth and be saved , are expresly included in the praiers appointed by the Church of England . And the Collects whence you gather this , are in number three : they are , I take it , all appointed for Good Friday . In the first , wee pray , that God would graciously behold this his family , for ●he which our Lord Iesus Christ was contented to be betraied . Now this family , being the present congregation wherein the prayer is made , it is very strange , that hereby should be signified all sorts of men , and every man , of what sort soever throughout the world . And what expresse signification doe wee finde here , that Gods will is , that all without exception should come unto the trueth and be saved ? To helpe your argument drawn herehence ; as if you should reason thus , Wee must pray for this family , therefore wee must pray for every one throughout the world . You tell us that , The tenour of this petition , if wee respect onely the forme , is indefinite , not universall : but being in a necessary matter it is equivalent to an universall , as every logician knowes . To which I answer , first , that the tenour of the petition is not indefinite , but definite , ( to follow you in your owne language ) for therein wee pray definitely for that family which is before us . Now that family is a particular family ; and never any Logician was so simple as to thinke it law full to inferre an universall out of a particular . Againe , here is no necessary matter in it . For to use such a forme of prayer is meerly the arbitrary constitution of our Church . Suppose God had bid us to pray in this forme , to wit , for this family present ; yet this makes not the matter necessary absolutely , but meerely upon supposition of the will of God , and yet in this particular onely . As for example , Our Saviour prayed for them that his father gave him , and for all those that should afterward believe through their word , will you inferre herehence , that therefore he was to pray for the world also ? Againe , God hath expresly bidden us to pray for them that sinne unto death ; and therefore , unlesse I may be assured , that there is none in the world that sinneth a sinne unto death , I have no reason to pray for all and every one ; though I were bound to doe so , it would nothing pleasure and advantage you . Hitherto I have followed you in your owne most unlogicall discourse , the absurdity whereof , every simple Logician may easily discover . Where have you beene taught , that petitions indefinite in a necessary matter are universall : we were taught indeed , that propositions indefinite in a necessary matter are as good as universall : but for petitions indefinite to be counted universall in a matter necessary , is one of the absurdest notions that ever I heard to proceede from the mouth of a Logician . You proceede to prove , that the forme of the petition is in the intention of the Church of England to be extended to all and every one of the congregation present . But erst you told us , the matter indeed was universall , but not the forme , which you acknowledged to be indefinite . Now the very forme , you say , is to be universally extended : this is not to extend , but to destroy . But this that you labour for in so uncouth a manner , I never doubted of , namely , that by this family is understood all and every one of the Congregation there present : onely I deny , that herehence it followeth , that our Church bindes us to pray for all and every one throughout the world ; and if it doth , wee must comprehend even those that sinne sinnes unto death , amongst the rest , unlesse wee believe that there are no such sinners in the world : and hee had need bee of a strong faith , and have some extraordinary revelation that believeth that . So that your second place tending to no other end but to prove that which wee never doubted to be comprehended in the first , wee need not trouble our selves about any answer thereunto ; save onely this , though we are bound to pray , not onely for the congregation present , but for the whole Church and every member of it ; yet there is a great gulfe of separation betweene the Citie of God , and the citie of the Devill ; which makes me remember what Abraham answered Dives , and therefore wee can no way approve this consequence ; We are bound to pray for all Christians , therefore we are bound to pray for all Atheists and heathens . Wee are bound to pray for Christs members , & therefore wee are bound to pray for Antichrist and his members . Therefore you tell us , the third and last prayer will cleerly quit this exception , and free both the foremr petitions from these and the like restrictions . But in this last clause you overlash miserably ; I see no reason but I may as well say , that the restrictions in the former prayer will quit this latter prayer , for its extension . Certainly two of the three prayers you proposed to evince your Tenent are nothing to the purpose . Herein indeed we pray unto God , to have mercy upon all Jewes , Turkes , and Heriticks ; which in effect is no more then to pray , that the fulnesse of the Gentiles may come in , and thereupon the calling of the Iewes . And whereas you desire to inferre herehence , that it is Gods will , that all these should come to his truth and knowledge , and be saved . As the consequence you shall never bee able to make good , so the consequent is directly contrary to the word of God ; for it is not , nor ever was it the will of God that all this should be done together , but one after another , namely , that the fulnesse of the Gentiles shall come in first , and after that the calling of the Iewes , Rom. 11. Luc. 21. 24. Hence you conclude , That if God will not the death of any Turke , Jew , or Infidell , because of nothing he made them men ; wee may safely conclude that he willeth not the death of any , but the life of all , whom of men or infidels he hath made Christians . In reading your antecedent I wondred at your boldnesse , in supposing that which you are never able to gaine by force of argument ; but when I view your consequence , I wonder what giddinesse possessed you , to take so wilde a course in proving that which no Christian will deny . For your conclusion is , that God willeth not the death of any , but the life of all whom of men or infidels he hath made Christians . Did ever any Christian deny this ? Is this it you are to prove , that God wils the salvation of all Christians ? Have you not rather undertaken to prove that God willeth not the salvation of all sorts of men onely ( which was Austins glosse , and which you set up here as a mark to shoot at , thinking by the power of your discourse to beare downe the authority and learned discourse of that worthy Father hereupon ) but that he willeth the salvation of every man , of every sort throughout the world ? And this you would prove out of the doctrine established in the Church of England , that is , out of their Liturgie : and three prayers therein you insist upon , whereas the two first are apparantly nothing for the purpose ; whereof your selfe seeme to bee sensible enough , and therefore the third place ( Triary like ) was to doe the feat , and to cleare all : and the conclusion herehence definit in piscem : being no more but this , that God willeth the salvation of all men whom he hath vouchsafed to make Christians : which no man denies or cals into question . May I not justly aske , and that with admiration , Quid dignum tanto tulit hic promissor hiatu ? Parturiunt montes nascetur ridiculus mus . But what should move you to carie your selfe so preposterously , and to balke or blast rather so faire a consequence , and so beneficiall unto your cause , as your antecedent doth bespeake ? For if your antecedent be true , namely , that God willeth not the death of any Turke , Iew , or Infidell , will it not manifestly follow , that God willeth not the death of any Turke , or Iew , or Infidell ? To my thinking it should follow as manifestly , as to say , that if the Sunne shineth it shineth ; though in my poore judgement this is identity rather then consequence or concomitance ; I say , I wonder what moved you to blast this consequence with such a dash of your pen , in the very face of it , and the addition of such a proviso as this , whom of men or infidels he hath made Christians . First , especially considering that no such qualification is in the antecedent ; and it is most unreasonable that any qualification should be foisted into a conclusion that hath no ground in the premisses ; especially it being such a qualification as utterly marres your market , and that at the end of the day , and you have a long time waited for a good penyworth , and now your selfe are the man that cuts your owne throat . Did the conscience of so foule a conclusion as was towards , make you blush to put it in writing ? that cannot be , for you have it full and whole in the antecedent ; though straining to proceed most indecently , it fares with you as it doth with the horse in the Poet : Peccat ad extremum ridendus & ilia ducit . Or by the way did your consequence suggest unto you that the argument drawne from this prayer , proves no more but this , that God will save every Iew , Turke , and Infidell , in case he be first made a Christian ? If so , then the supposed consequence in your antecedent , was made against your conscience ; and therefore by the consequence herehence made , you desired to strangle it , that so the birth of it might bee abortive . Yet because you carie some shew of argumentation in the antecedent , I will not trust to the corruptnesse of your consequent deduced therhence , but I will take the pains to strangle it my selfe , since the presse hath brought it to light : your antecedent is this , If God therefore will not the death of any Jewe , Turke , or Infidel , because of nothing he made them men . Now this includes such an Enthymeme : Of all Turkes , Iewes , and Infidels it is true , that God of nothing hath made them men ; therefore he will not the death of any Iew , Turke , or Infidel . Now I say this consequence is notoriously false , and in stead of your proving it in any manner , I disprove it in this manner . Of all Devils it is as true , that God of nothing made them angels ; shall I herehence inferre , therefore he will not the death of any devill ? So likewise of all cats and dogs , horses and hogs it is as true , that God of nothing made them such as they are ; will it therefore follow , that God willeth not the death of any of them ? But perhaps some may say , that the Collect implyeth some such argument , for it runneth thus ; Mercifull God , who hast made all men , and hatest nothing that thou hast made , have mercy upon all Jewes . I answer first , here is no such argument implyed , as to inferre that God will not the death of any Iewe , Turke , or Infidell , but onely it implieth a reason why we pray God to have mercy upon all Iewes , Turkes , and Infidels . But albeit we doe thus pray for all , yet it followeth not that God will save every Iew , Turke , and Infidell that liveth , as before I have shewed . For who doubts but the childe is bound to pray for the recovery of his fathers health , being cast downe upon the bed of sicknesse , at what time it may bee , it is Gods will that his father shall not recover , but dye the death . Secondly , the complete reason why we pray for all , signified in this praier , is not this , because God hath made all men , and hateth nothing that he hath made ; for by the same reason we might be urged to pray for devils as well as for men : This is onely a part of the reason , not the whole reason . The whole reason is this , Who hast made all men , and hatest nothing that thou hast made , nor wouldest the death of a sinner , but rather that he should be converted and live . And we finde by manifest experience , that most wicked men are converted , and God hath revealed unto us , that the fulnesse of the Gentiles shall come in , Rom. 11. and that then shall be the calling of the Iewes ; therefore wee pray for the fulnesse of the one , and of the other ; but with submission unto the will of God , as touching the time of this , and the manner how . Thirdly and lastly ; like as it followeth not , that because we must pray for all men , therefore wee must pray for every man throughout the world ; in like sort it followeth not , that because our Church prescribes us to pray for all Iewes , Turks and Infidels ; therefore it prescribes us to pray for every Iew , Turke , and Infidel throughout the world ; and looke what restraint may be laid upon all men , the very same restraint of interpretation may be laid upon all Jewes , all Turkes , and all Insidels . Yet you keep your course , and tel us that as God made all things without invitation , ( a prettie phrase for them that affect eloquence beyond intelligence ) out of meere love , made nothing hatefull . Apply this I pray to devils , and see whether we have not as good a ground to pray for them as for others . Againe , if sinne hath made them hatefull , is there not sinne enough in the world , in Iewes , Turkes , and Infidels to make them hatefull ? Wherefore though in case they were in the same state wherein God made them , then they should not be hatefull to God , and thereupon be thought fit matter of prayers ; yet seeing they are in the state of sinne , and consequently hatefull to God ; for the same cause , in just proportion of reason , they are no fit matter for our praiers . Though a full measure onely of enmitie against God exempt men from Gods love , yet will you denie that such a full measure is found in many throughout the world ? and will not this be sufficient to forbid our praiers for all and everie one ? Sure I am , if there be anie in the world that sin a sinne unto death , we may not pray for such an one . 3. From the authorized devotions in our Church , you proceed to the Catechisme ; and aske what can be more cleare then that , as God the Father doth love all mankinde without exception , so the Sonne of God did redeeme all mankinde , not onely some of all sorts , but all mankinde universally taken . And I thinke indeed that the one is as cleare as the other . Throughout the Scriptures shew me one passage wherein the love of God is expressed to Reprobates . If the Sonne of God did redeeme all and everie one , then all and everie one have redemption in Christ , through his bloud , and consequently the forgivenesse of their sinnes . For in Scripture phrase , remission of sinnes is that redemption which we have in Christ : so is reconciliation also all one with forgivenesse of sinnes . Sure I am , Christ professeth , Iohn 17. 9. that he would not pray for the world , but for those whom his heavenly Father had given him , and for those that should beleeve through their word . And for their sakes did he sanctifie himselfe for whom he prayed ; and to what did he sanctifie himselfe , but unto his death and passion , by the consent of as many Fathers as Maldonate had seene , as the Iesuit himselfe professeth on that 17. of Iohn : and he had seene very many , as there hee signifieth , namely , Chrysostome , Cyril , Austine , Theodorus Mopsuestenus , and Heracleotes , Leontius , Beda , Theophilact , Enthymius , Rupertus . But to proceed ; out of our Catechisme you alledge , that God the Father made us and all the world ; now the Church our mother hath taught us , that God hateth nothing that hee hath made . The booke of Wisedome saith so indeed ; but because of the little authority that booke hath in matter of faith from God our Father , therefore you charge us with the authority of the Church our Mother . Now you are not ignorant , I suppose , whence the Church our mother taketh this , which hath its course amongst Papists , as well as amongst us . And you know of what authority Aquinas is amongst Papists ; and what interpretation he makes of this place , though received to bee canonicall Scripture amongst them , I have already shewed out of his Summes : God ( saith he ) loves all things , in as much as he willeth unto them some good or other : but in as much as he willeth not a certaine good to some , to wit , eternall life , he is said to hate them , and reprobate them . And indeed God saveth both man and beast , as the Psalmist speaketh ; and so he may bee said to love them all ; and so the Apostle acknowledgeth him to bee the Saviour of all men , but especially of them that beleeve . And to professe ingenuously what I thinke , I see no cause of controversie hereabouts , if so be the question be rightly stated . For when we say , Christ died for mankinde , our meaning is that Christ died for the benefit of mankinde . Now let this benefit bee distinguished and considered apart , and forth with contentious hereabouts will cease . For if this benefit be considered as the remission of sinnes , and the salvation of our soules ; these being benefits obtainable onely upon the condition of faith and repentance : As on the one side no man will affirme that Christ died to this end , namely , to procure forgivenesse of sinne and salvation to all and every one , whether they beleeve or no ; so on the other side , none will deny , but that he dyed to this end , that salvation and remission of sinne should redound to all and every one , in case they should beleeve and repent . For this depends upon the sufficiency of that price , which Christ paid to God his Father for the redemption of the world . But there be other benefits which Christ merited for us also , even the very grace of faith and of repentance . For all Gods promises are Yea and Amen in Christ ; and amongst these promises one is , the circumcision of the heart , the healing of our waies , of our rebellions . These promises doe include the grace of faith and of repentance . Now consider ingenuously , did Christ die to this end , that the grace of faith and repentance should bee bestowed absolutely or conditionally ? Not conditionally , for before the grace of faith and repentance and regeneration comes , there is nothing to bee found in man but workes of nature . Now it is meere Pelagianisme to affirme that God bestoweth grace on man upon the performing of a worke of nature . And the Apostle clearely professeth that God doth not call us according to our works . Therefore it remaines , that albeit remission of sinnes and salvation are conferred unto us conditionally , to wit , upon the condition of faith and repentance ; yet the grace of faith and repentance cannot be so conferred : and consequently they must be conferred absolutely . If then Christ died for the purchasing of faith and repentance to all and every one absolutely , it would follow herehence , that all and every one should beleeve and repent . But this being found to bee a notorious untruth , it followeth that Christ died for the purchasing of these graces onely unto some ; and who can those bee , other then the elect of God ? Accordingly as our Saviour professeth , that for those who were Gods , and whom he had given unto Christ , or should in time to come give unto him ( the rest excluded ) for those he sanctified himselfe , that is , offered himselfe upon the Crosse ; which interpretation of Christs sanctifying of himselfe , Maldonate professeth , was received by all the Fathers whom he had seene . Now to goe along with you . Secondly , we are taught , you say , by the same Catechisme , to beleeve in God , who hath redeemed us and all mankinde . What I pray is this more then to say , He hath redeemed us and all men ? Is all mankinde more then all men ? and in the straining of this phrase we have tried your strength ; and the issue of all was to prove but this , that God willeth not the death of any , but the life of all , whom of men and Infidels he hath made Christians . By the way I observe an incongruity . Of Infidels wee are made Christians , as whereby we cease any longer to bee Infidels : but I hope of men we are not made Christians so , as to cease any longer to be men . Yet you couple them together under one yoke , though very unequall heyfers : you should have said rather , of meere men we are made Christians . All that are redeemed are unfainedly loved ; but if all mankinde signifie no more then all men ; and all men , no more then all sorts of men , what are you the nearer to that you reach after ? And you know , I suppose , that this was Austins interpretation of that universality ; and hee gives reasons for it ; though you magisterially will have your owne way , in spite of the pie , without answering his reasons . Againe consider , whether to pay a price which is sufficient for the redemption of all and every one , be not in a faire sense to redeem all & every one . And what one of our Church will maintaine , that any one obtaines actuall redemption by Christ without faith ? especially considering that redemption by the bloud of Christ , and forgivenesse of sins are all one . I would you would speake plainely , and tell us what is meant by redemption , which , you say , every one hath in Christ , denying that every one hath sanctification . So that whereas the Apostle joynes these two together , where hee saith , Christ is of God made unto us wisedome , righteousnesse , sanctification and redemption , you divide them , telling us , that Christ is made redemption to all and every one , but not sanctification . And truely I had thought that Christ had deserved the one as well as the other , for all those for whom he died . And it is very strange that God should be said to love them whom he never meanes to sanctifie . But I pray answer me , Doth he unfainedly love the Devils ? I thinke you will say he doth not ; what reason have you then to say , that hee loveth all men , though you will easily perswade your selfe that the most part of them are reprobates , and whom hee never will bring unto wholesome and spirituall repentance , whereby a man is reconciled unto God in Christ , as Austine writes , lib. 5. cont . Iulian , Pelag. cap , 4. and whether you meane to contradict Austine in this also I know not as yet : yet one word more with you before wee part ; How long doth God continue to love them ? till the measure of their sinne is at full ? t is your owne oracle in the former Section . And then belike hee beginnes and continues to hate them . But I pray consider , how can this change , this alteration stand with the nature of God , that his love , his will to save them should bee changed into hatred , into a purpose to damme them , considering that Gods will is his essence ? And the Lord professeth of himselfe , saying , I the Lord am not changed , and yee sonnes of Iacob are not consumed , Mal. 3. 6. All that are baptized , in your opinion , are not sanctified : yet some others much agreeing with you in other opinions maintaine , that all that are baptized are regenerate , and they alledge a better testimony out of the book of Common prayer , then any you have brought to serve your turne , namely , the profession that is made by the Minister thus , Now this childe is regenerate , and grafted into the body of Christs congregation . Yet that hath beene answered by a Bishop of our Church , and that out of the doctrine of Austine . Yet I grant , baptisme is the seale of redemption , and of forgivenesse of sinnes also , but to whom ? to none but such as believe : for God hath not ordained , that the benefit of Christs bloud shall redound to the redemption and forgivenesse of the sinnes of any man , unlesse hee believeth . For God hath set him forth to be a propitiation for our sinnes through faith in his bloud . But your inferences you conceive to bee as cleere as christall , so that the consideration of them makes you doubt , whether such amongst us as teach the contrary to these , have at any time subscribed to the booke of Common prayer . And no question is to be made of your subscription , which deny all them to bee sanctified that are baptized ; though in plaine termes the booke of Common prayer professeth of every baptized childe , that hee is regenerate . And now you have plaide your part so well in working our authorized devotions , as you call them , and Catechisme to serve your turn ; you promise to performe as much touching the book of Homilies ; but wee must expect your performance therein , untill you come to the article concerning Christ : in the meane time you will give us space to breathe , and take notice of your concludent proofe , as you call it , thus . God wills the salvation of all that are saved , and all that are not saved , therefore hee wills the salvation of all and every one . Now the second part of the Antecedent , which alone is called in question , is proved out of that of Ezech , As I live I will not the death of him that dieth . I had thought you had done with this ; but if it bee your course to tautologize in repeating former arguments , I may take liberty to repeat ( without tautologie ) my former answer . First therefore , I say , the words as they lye in proper speech are contradictions to your tenent in two respects ; First , because in another discourse of yours , you maintaine , that hee whose death God wills not , is the penitent ; but here you professe , that God willeth not the death of them that are not saved , when they die ; which as as much as to say , that God willeth not the death of impenitent sinners . Secondly , there is a time you confesse , in the former Section , when God hates sinners , to wit , when the measure of their sinne is full ; and if then he hates them , he may then as well be said to will their death and damnation , as he was said to will their salvation , while he loved them . In the second place , the words as they lye in proper speech , are contradictions to manifest reason ; for , seeing God is he that inflicts death and damnation upon them , hee must needes will their death and damnation , because whatsoever God doth , hee doth it according to the counsell of his owne will , Eph. 1. 11. Secondly , if God doth not will the death which he inflicts , then neither doth he will the punishment that he inflicteth , nor the chastisement that he inflicteth ; and so indeed it is said , Lam. 3. That he doth not punish willingly , nor afflict the children of men ; which cannot bee understood in proper speech ; for then it would follow , that God doth afflict and chastise the children of men against his will. Therefore I say , this must be understood by a figure of speech , to wit , by a metaphor ; and God said not to will or this or that , which hee doth , because in the doing of it hee is similis nolenti ; as first when hee doth it not , according to the Latine phrase , animi causa , for his pleasures sake , but being provoked ; and yet not hastily neither , though provoked , but after long forbearance , and giving time of repentance , upon the despising of this goodnesse of God , as Ezek. 14. 23. They shall comfort you when you see their way , and their enterprises : and ye shall know that I have not done without cause all that I have done in it , saith the Lord God. Secondly , when God doth chastise , not as parents , for their owne pleasures , but with an eye to the good of those whom hee chastiseth , Rom. 12. 10. According thereto is that of Augustine , Qui trucidat non considerat quemadmodum laniet , sed qui curat considerat quemadmodum seret . This is my answer , following the course of your owne reading of the place , whereas Piscator blames the vulgar translation in this place which you follow : for , saith hee , in the Hebrew it is not , I will not the death of a sinner ; but this , I am not delighted in the death of a sinner . But saith he , A man may will that wherein he takes no delight : as a ficke man may will to drinke a bitter potion , wherein he takes no delight . For he may will to take it , not for it selfe , but for something else , to wit , to recover his health . And so God willeth the eternall death of reprobates for his owne glory , to wit , for the manifestation of his just wrath in punishing of their sinnes . And Iunius reades it and translates it in like manner : and with these accordeth our last English translation , As I live , saith the Lord God , I have no pleasure in the death of the wicked , but that the wicked turne from his way , and live , Ezek. 33. 11. And the 18. of Ezekiel doth cleare the meaning of the Holy Ghost , where the same phrase is used , and in the same manner translated by our worthiest Divines , and followed in our last translation , vers . 23. Have I any pleasure at all that the wicked should dye , saith the Lord God , and not that hee should returne from his waies , and live ? and verse 32. I have no pleasure in the death of him that dieth , saith the Lord God , wherefore turne your selves and live ye . Now in this chapter the Lord justifieth himselfe against an imputation of harsh , if not unjust , dealing , as if hee punished the children for the sinnes of their fathers , which in a proverbiall manner was delivered thus ; The fathers have eaten sowre grapes , and the childrens teeth are set on edge ; which might occasion a desperate disposition in them , and provoke them to cast off all care of amending their waies , and turning to God by repentance ; because all was one , whether they repented , or repented not , because the sowre grapes which their fathers had eaten , were enough to set all their teeth on edge : Against this the Lord made a solemne protestation , that all soules were his , even the soules of the children , as well as the soules of the fathers , and that the soule that sinned , that should dye ; and hereupon expostulates with them thus , Have I any pleasure in the death of a sinner , to wit , so as to bring death upon him , notwithstanding his repentance , because forsooth his father had eaten sowre grapes ? No , no ; the Lord hath no delight in their death , but if they returne and live , hee delights in that , and therefore concludes with exhorting them to returne unto the Lord , that they may live . Now when you forsake the translation of our Church , and slicke unto the Vulgar corrupt translation , to hold up your odde conceits ; doth it become you to make question whether they that oppose you in your extravagant tenents and proofes , have subscribed to the booke of Common Prayer ? Piscator proceedeth further , and saith , that the meaning is not simply , that God delights not in the death of the wicked , but in case he ceaseth not from his iniquity ; as appeares , saith he , by comparing of it with that which goeth before , and with that which commeth after : for otherwise God takes delight in all his workes : like as Lyra upon Ezech. 18. Punitio improbitatis bene est à Deo volita quia justa . In Proverbs 1. 26. thus we reade , I will laugh at your destruction , and mocke when your feare commeth . How are these places to bee reconciled ? Piscator answereth , God is not delighted in the death of man , as it is the destruction of the creature , but is delighted therein , as it is the just punishment of the creature : which is as much as to say , he delights in the execution of his owne Iustice : like as wee reade , Ier. 9. 24. Let him that glorieth glorie in this , that he understandeth and knoweth me . For I am the Lord which shew mercy and judgement , and righteousnesse in the earth : for in these things I delight , saith the Lord. 4. Now as if you had made all sure on your side , partly out of our authorized devotions , wherein you make choice of three prayers ; whereof two are nothing to the purpose , and the third , at your uttermost straining of it , doth but encourage you to conclude finally that God wils not the death , but the life rather of them that of Infidels are made Christians ; and partly out of the Catechisme , where you finde that Christ hath redeemed all mankinde , which hath no coloutable extent further then all men ; and without manifest opposition to Austin , you finde this phrase will not serve your turne ; whom yet you oppose so , as without answering any one of his arguments ; one whereof was drawne from analogie of Scripture phrase , another from manifest reason , professing therewithall that your construction of this place contradicts the prime Article of the Creed . And last of all , driving the naile of your discourse home , with a concludent proofe depending upon a translation of the text quite different from the most authentique translation of our Church , which yet must be without prejudice to your conformity , having a sound heart of your owne , and therefore some peccadilies may bee well borne withall , and you take liberty to question others your opposites , whether they have subscribed or no to the booke of Common Prayer ; such is the height of your imperious cariage , bearing downe all before you . Now you come to enquire , By what will God doth will they should be saved that are not saved ; and you demand whether God doth will their salvation by his revealed , and not by his secret will. As if this were our opinion ; whereas neither Calvin embraceth it , nor Beza , nor Piscator , but all concurre upon that interpretation which Austin gave many hundred yeares agoe , and which you impugne ; and how judiciously , we have already considered . Peter Martyr proposeth it amongst divers others , but embraceth it not ; neither doe I know any Divine of ours that embraceth it . Cajetan indeed embraceth it , and Cornelius de Lapide , and Aquinas amongst other interpretations . As you doubt whether your opposites have subscribed to the booke of Common prayer ; so if you take a liberty to put upon us the opinions and accommodations of distinctions used by Papists , you may in the next place make doubt , whether wee have not subscribed to the Councell of Trent . We plainly deny that God doth will the salvation of any , but of his elect . For to will to save , and decree to save is all one , and election we say is the decree of salvation . And as God hath not elected all unto salvation , nor ordained all unto eternall life , so neither hath he willed to save all . For hence two absurdities doe manifestly follow ; first , that the reason why many are not saved , must bee , because God cannot save them ; which is the argument of S. Austin . Another is , that Gods will shall bee changed : for undoubtedly when God damnes any man , then he will not save him ; and therefore if before he did will to save them , his will is afterwards changed , both by changing his old will , which was everlasting , and by entertaining a new will , which was not everlasting . Hemnigius , a great patron of universall grace , interpreteth the place of S. Paul , 2 Tim. 2. 4. Deus vult omnes homines salvos fieri modo fide oblatam salutem recipere non recusaverint . Neither doe I like Cajetans interpretation after this manner , when he saith , Est sermo devoluntate signi , qua Deus proponit omnibus hominibus praecepta salutis , doctrinamque Euangelij ; and that for two reasons : First , because God doth not propose his Gospel to all : Secondly , if God should propose the Gospell to all , and bid all men to beleeve , this is no certaine signe that God will have them to beleeve , like as it is no certaine signe that God will give them grace to beleeve , without which they cannot beleeve ; for it is manifest that God doth not give the grace of faith and repentance to all that heare the Gospell , nor to a major part of them ; but it is a signe , I confesse , that God will have it our duty to beleeve , by commanding us to beleeve . Gods commandement is usually called his will , and the commandement of God Schoolmen make to be one of the signes of Gods will. So he commanded Abraham to sacrifice his sonne Isaak . This they call voluntas signi , but yet hee was determined that Isaak should not bee sacrificed , as appeared by the event ; this they call voluntas beneplaciti . So he commanded Pharaoh to let Israel goe , this was his voluntas signi ; but yet he told Moses , he would harden Pharoahs heart , that hee should not let Israel goe ; this they call his voluntas beneplaciti ; the end whereof was , that God might have occasion to shew his power , and magnifie himselfe , in his plagues brought upon the Aegyptians , to breake those hearts that would not bend unto him . So that you are out in the interpretation of voluntas signi , and beneplaciti , as well as in the accommodation of it , as out of our opinion . God proposeth no signification of his good will to any man , as touching the saving of him , otherwise then by faith and repentance : and plainly protests , that without faith and repentance they shall not be saved . You would faine have your adversaries grant , that God doth will the salvation of all men by his revealed will , or voluntate signi . Indeed if you may have the fashioning of our opinion , you may soone be victorious , in conquering men of straw in stead of reall opposites . This distinction of yours is absurdly applied to our opinion , in this case ; who deny that God doth at all or any manner of way will the salvation of reprobates . For revealed will , and voluntas signi , is the will of Gods commandement , and the objects of commandements are onely morall duties , and not the rewards of them , such as is salvation . Yet it is truth , that what God is said to will by his will of commandement ( so usually called , though improperly the will of God ) the same at once he doth not will , but rather the contrary sometimes , by his voluntas propositi , will of purpose and decree , which alone is properly to bee accounted the will of God , and which none can resist , Rom. 9. 19. And this we can prove , and have alreaby proved by two instances ; the one as touching the sacrificing of Isaak , commanded to Abraham , but not determined by God that it should be brought to pass ; as also in the letting of Israel goe , commanded unto Pharaoh , yet God resolving for a long time to harden Pharaohs heart , that he should not let them goe . Neither will it herehence follow , that there are two wills in God , as you most unlearnedly urge ; but that God may command one thing , which yet he is resolved shall not come to passe ; so that the thing commanded may be contrary to the thing determined by God , as when he commanded Abraham to sacrifice Isaak , but withall determined that Isaak should not be sacrificed . But Gods commandement , though it be usually called his will , yet it is improperly so called ; onely the will of purpose and decree is properly Gods will ; according to that of the Apostle , Rom. 9. 19. Who hath resisted his will ? For the commandement signifieth onely what is our duty to doe , it doth not signifie what God hath determined shall be done . For as for the crucifying of the Sonne of God ; Gods hand and his counsell had determined before that it should bee done , but he commanded none to crucifie him ; but rather commanded all the contrary , namely in forbidding the shedding of innocent bloud . Neither shall there be a contradiction betweene the objects of Gods will which is one , but onely betwixt the objects of his commandement , and the object of his will and determination , as in the instances proposed I have manifested . As for your applications of the distinction of voluntas signi , and voluntas beneplaciti , to the salvation of mankinde , I know none of our Divines that embrace it . Wee plainly deny , that God willeth the salvation of any but of his elect . For Gods will we conceive to be all one with his decree , and election we define to be the decree of salvation , or the ordaining of men to everlasting life . So that we may well give you leave to runne riot in your fruitlesse argumentation . You on the contrary doe apparantly maintaine a manifest contradiction betweene the object of Gods will. For seeing God doth damne many , it followeth that he did will to damne many , and that from everlasting , though onely for their sinne : yet these whom from everlasting he did will to damne , you maintaine that out of infinite love he did will to save , till the measure of their sinne was full . So that at once he did will to save , and will to damne the same persons by your opinion ; thus the contradiction fairely and fully lights upon your selfe , which upon a meere fiction of yours , and that contrary to our professed opinion , you charged upon us . Wee grant the will of God is but one , but we say his will properly so called , and his commandement usually called also his will , though improperly , are two distinct things . For by the one he sheweth what is our duty to doe , or to leave undone ; by the other he determineth what shall be done or not done , what shall come to passe , or not come to passe in the world . Of what force and credit your words are , when you talke of manifest contradiction upon our part , let the indifferent consider and judge . 5. But you will seeme to gratifie your opposites , by not carying your selfe so rigorously criticall , as to banish this distinction of voluntas signi and voluntas beneplaciti out of the consines of Divinity . But therewithall you continue your former fiction , in the stating of our opinion , as if we maintained that God did will the salvation of all , by that will which is called voluntas signi , but not by that will which is called voluntas beneplaciti : whereas I know none of our Divines that doe professe their opinion in that manner , but rather they utterly deny in plaine termes , that God doth will the salvation of all . And in my judgement , the application of this distinction in this case , by some that are orthodoxe in the point of Predestination , as namely by Aquinas and Cajetan , is most unseasonable , And therefore we have small cause to feare the imputation you cast upon us , forsooth of canonization of Iesuiticall perjuries , and deification of mentall evasions or reservations ; seeing it is onely grounded upon a meere fiction of yours , fashioning our Tenent at your owne pleasure most unseasonably , and most incongruously , in respect of our opinion , who grammatically and plainly professe , God willeth not the salvation of all men . And yet I am perswaded that in the end this canonization of Jesuiticall perjuries , and deification of mentall evasions or reservations , will justly light upon your selfe , according to the lawes of your owne making ; and the tenour of your consequences , when you come to manifest wherein this distinction of voluntas signi , and voluntas beneplaciti may have place . Yet I purpose to consider well , how you carrie your selfe in this imputation you cast upon us . You acquaint us with two Iesuiticall equivocations , each consisting in part of a protestation , and in part of a mentall reservation . The first as touching the protestation , is this , I doe not intend the ruine of King or State ; as touching the reservation this , so they will become Roman Catholiques . The second protestation this , J know of no conspiracy against them ; the reservation this , with purpose to reveale it unto them . Now let us see how you make us to deifie these or such like equivocations , upon your fiction of our opinion . You need not trouble your selfe about putting any interrogatory unto God , it is enough to prove that God by our opinion doth make protestations of such intentions , or expresse such speeches with such reservations . God protests , you say , that he would not the death of him that dies ; and we ( you say ) professe this to bee spoken with such a reservation , So he will repent , which J know he cannot doe . A second is this , God doth not will the non-repentance of him that dyeth ; the reservation that wee make , as you say , is this , with purpose to make it knowne to him ; however , according to my secret and reserved will , I have resolved never to grant him the meanes , without which he cannot possibly repent , whereas without repentance he cannot live , but must die . To each of these I answer distinctly , and to every part of each . First therefore I deny , that God professeth any such thing in the place you beat upon , as that hee will not the death of him that dieth , but onely that he delighteth not , nor hath any pleasure in the death of him that dieth . And not onely Piscator and Iunius doe so interpret the place , but our last , and best , and most authorized English translation doth so render it . And wee cannot but wonder at your inconsideration , if you take no notice of it , or at your boldnesse thus to proceed in despight of it , if you did take notice of it , and yet question your opposites Archdeacon like at least , whether they have subscribed to the booke of Common Prayer . Secondly , touching the reservation ; I say it is your owne interpretation , as I have read in a manuscript of yours , namely , that he whose death God willeth not , is the penitent sinner . And in the end of the seventh section of this Chapter you professe that God necessarily hates them that have made up the full measure of their iniquity : whence it seemeth that when God saith ( according to your translation ) I will not the death of him that dieth , it is to bee understood with this provision , provided that he fill not up the measure of his iniquity . Againe , I say this supposition of repentance is no reservation , but plainly signified by the tenour of the Prophets discourse , as appeares manifestly both by the consideration of the 33. chapter in Ezekiel , and especially by comparing of it with the 18. wherein are found the same words , as I have already shewed in the end of the third section . So that we adde not this by way of reservation , as you impute unto us , but make it appeare to be the meaning of the Holy Ghost , by the tenour of the Text : and if Iesuites did in like sort make their meanings cleare unto us , we should never challenge them for equivocation or reservation . We see by this what is the issue of your imputation , which in great pompe you called out deisication of mentall evasions and reservations ; as if you spent your strength in phrasifying . You seemed to bee sensible of your own weaknesse in justifying this your calumniation , and therfore to give weight unto it , you have your additions , without all congruity to the precedent , of Iesuiticall equivocations , whereunto notwithstanding you desired to conforme our tenent ; and rest your selfe wholly upon the odious nature of that conformity , especially as being charged upon God by our opinion , as you manage the matter . But your addition hath no colour of conformity thereunto , but proceeds of it selfe without all respect of proportion . For the Iesuite protesting he intends not the ruine of the King and State , with this reservation , So they become Romane Catholiques ; doth not adde hereunto these words , Which I know they cannot doe ; I do● not doubt but they have a more comfortable opinion of us then so . Yet when you come to shew how our opinion doth deisie , as you speake , this very Iesuiticall tricke , the greatest strength of your odious expression of our Tenet , consists in such like addition , whereunto not any thing on the Iesuiticall equivocations part is conformable . Doe you see how well you performe the part of a disputant , and that in making good so foule a calumniation as is the deisying of equivocations ? As if you followed the politicians counsell , who bids his disciples bee bold to calumniate ; for as much as though a man might cleare his good name , yet in such a case cicatrix manet calumniae . Fie upon such shamelesse courses . And as for this addition of yours , what taile of consequence soever it drawes after it , it is like to fall foule on your part , and not on ours . For you maintaine , that there is a state of man in this life , in respect of a certaine measure of iniquity , wherein it is not possible for him to repent . I know no such state , nor any rule that God hath given to himselfe to confine his grace . Nay to the contrary we reade , that neither continuance in sinne , nor greatnesse of sinne , doth preclude the grace of God ; but that Gods grace as it can , so it doth many times prevaile over both . But you love not to speake distinctly , but to carie your selfe in the clouds of generalities . They that maintaine a weake cause had need play least in sight ; wee say plainly , that God well knowes , no man can repent except he gives the grace of repentance ; the Scriptures in divers places expresly testifying that repentance is the gift of God , though you love not to heare of that eare , nor are well pleased , as it seemes , with the musique that riseth upon the touching of that string . On the other side , God knowes that every man at any time can repent , if God will be pleased to give him the grace of repentance , yea and that he shall repent also ; the habituall grace serves for the one , and the actuall and effectuall motion of Gods Spirit is requisite to the other . I come to the second parallell of Iesuiticall equivocation , or rather the deification of it , as you are pleased out of glorious spleene to calumniate your opposites . The protestation is on Gods part , I will not the nonrepentance of him that dieth , the reservation , with purpose to make this part of my will knowne unto him . But where , I pray , doe you finde any such protestation on Gods part ? Ezekiel hath none such . In him it is said , I will not the death of him that dieth . But no where doth he say , I will not the non repentance of him that dieth . This is a tricke of your owne device , as if you followed the counsell of Lysander ; and where the Lyons skinne will not reach , you are content to patch it up with some piece of a Fox skinne . Wee professe in plaine termes , that as God hath mercy on whom he will , so he hardneth whom he will ; and as he will give the grace of repentance unto some , so he will not give the grace of repentance unto others . Notwithstanding that he bid all in the ministery of his word , ( I meane all those that heare it ) To repent and beleeve the Gospel . So he did bid the Iewes , and that with great earnestnesse , to keepe the covenant , Deut. 30. 19. I call heaven and earth to record this day against you , that I have set before you life and death , blessing and cursing . therefore chuse life , that both thou and thy seed may live . By loving the Lord thy God , by obeying his voice , and cleaving unto him , for hee is thy life , and the length of thy daies , that thou maiest dwell in the land which the Lord did sweare unto thy fathers . ' Yet I hope you will not say , this could be done without grace , though of the nature of grace , what you thinke , and of the universall extention thereof , I should be very glad to understand , and that therein you would speake your minde plainly . As for the reservation here , it is most ridiculous , neither is any equivocation of Iesuites , I trow , answerable hereunto : for by reservations , a sense is raised , contradictious to the sense of the protestation ; but by this reservation , no contradiction ariseth to the former as it lieth , but onely it denyeth a certaine purpose to be joyned with it : but , be it that Iesuits allow such artifice , what Divine of ours doth ? Did we say , that God wills not the non repentance of any ; we would say , hee willeth it not , in as much as hee forbiddeth it . And Gods prohibitions and commandements are usually ( though improperly ) called the will of God. And here voluntas signi hath proper place enough . Like as God commanded Abraham to sacrifice his sonne , yet his determination was , that Isaac should not be sacrificed . Some may have said , that God willeth not the death of him that dyeth , in case he repent . But was ever any heard to affirme , that God wills not the non repentance of him that dieth , to wit , with purpose to make it knowne unto him ? What madnesse possessed you to ascribe so incredible a thing to your opposites , so contrary to the rule of fiction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Callimachus hath set it downe . Your addition here likewise , which drawes a long taile after it , hath no conformity to the patterne . And as for the substance of it , as touching Gods resolution , never to grant some repentance , or the meanes of it ( if thereby you meane the Gospel ) we acknowledge it to be truth : for the arme of the Lord is not revealed unto all , neither doth he give repentance , or faith to all : but hath mercy on some onely , even on whom hee will ; and hardenneth othersome , even whom he will ; that is , denieth them repentance , and consequently , they cannot repent , which interpretation of obduration , your selfe make in the seventh section following : and consequently they cannot live ; this I doubt not but you will acknowledge with us . And therefore the vanity of your discourse is not at an end , you proceed to talke of Gods oath in giving assurance , that he will not the death of them that are damned ; built meerly upon a translation which you follow , different from the most authorized translation of our Church ; and that contrary to evident reason : for seeing God doth inflict death and damnation upon the impenitent , so hee must needs will it ; for hee doth all things according to the counsell of his owne will , Ephesians 1. 11. And yet according to your reading of it , a good construction may be given without all reservations , as plainly enough deduced out of the word of God it selfe . And what God hath manifested unto us in his word , I hope is not to bee accounted a reservation , but a revelation rather . I am not of your minde to thinke , that the keeping of an oath is a branch of perfection ; or to keepe a mans word either , which yet is a better point of morality , then to keepe an oath . Such justice is to bee found amongst heathen men ; yet workes of mercy go beyond workes of justice , yet no great perfection neither ; but to be mercifull to our enemies , When they are hungry to feed them , when they are thirsty to give them drinke : this is the perfection that our Saviour calleth us unto , and sets before our eyes the goodnes of our heavenly Father , in suffering his raine to fall , and his sunne to shine on the bad as well as on the good . And here withall , how well your calumniation hath sped , imputing to us the deification of Iesuiticall equivocations , let the indifferent Reader judge . 6 Here you proceede learnedly to distinguish betweene somethings determined by oath , and somethings else , and in the accomodation of your distinction , you tell us , that Voluntas signi , and beneplaciti , can have no place in things determined by divine oath , but well it may in other things . What is the other member of your distinction opposite to things determined by divine oath , you expresse not , but leave to your reader to conjecture . Now because usually when oathes are spoken of by way of distinction , the opposition is made betweene oathes and bare words , therefore wee conceive your distinction completely delivered to runne thus . Some things are determined by Gods oath ; other things are determined by Gods bare words . Now this distinction I take to be neither accurate according to the forme , nor sound in the matter thereof . As touching the forme . It is not right to say things are determined either by Gods oath , or by his word , but rather by his will. For determination is the act of Gods will. Words and oathes are but the signification and outward protestation of the determination of his will. Then as for the matter , I see no cause but that by what reason soever the distinction of voluntas signi , and voluntas beneplaciti , hath course in the one , by the same reason it may have course in the other also . For Gods word undoubtedly is as certaine as his oath ; albeit in condescending to our infirmity he is pleased to protest in solemne manner , and by oath , for the strengthning of our faith . We commonly say that an honest mans word is as good as his oath to binde him . Certainly as God cannot breake his oath , so is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a God that cannot lye , and his will can neither change from within , nor bee resisted from without . When you come to explicate your meaning by instance as touching the accommodation of this distinction , we wil perhaps speake more of this . The distinction you say of voluntas signi , and beneplaciti , can have no place in their doctrine who make the bare entity and personall being of men the immediate object of the immutable decree concerning life and death everlasting . It seemes you desire to speake enough , as if you could hardly satisfie your selfe , no marvell if you doe not satisfie your reader . Yet in my judgement it is usuall with you to over-doe . For the distinctions implied by you , of the object of Gods decree mediate or immediate ; and especially of Gods decree mutable or immutable , may soone cast us upon wilde-goose meditations . By the entity or personall being of man , I take your meaning is , ( for you speake in your owne peculiar phrase ) to expresse the pure masse of mankinde . This ( it seemes ) you like not to be made the object of election and reprobation , but rather the corrupt masse of mankinde after Adams fall . Now because there was an election and reprobation of Angels as well as of men , if you can devise how a corrupt masse should be the object of Gods predestination , in the election and reprobation of Angels , you shall performe such a piece of work as never any man adventured on before you . And as for the distinction of voluntas signi , and voluntas beneplaciti , I am perswaded I shall devise a more commodious place for it , supposing the pure masse to be the object of predestination , then you can upon supposition of the corrupt masse to be the object of predestination . This I presume taking the distinction of voluntas signi , and voluntas beneplaciti in that sense which they take it that have beene the devi●ers of it . But if you shall take liberty unto your selfe , to put what sense upon it you thinke good , and make your owne grounds ; as Aesop advised his master how to make his undertakings good in drinking up all the water in the sea , to wit , alwayes provided that all the rivers that runne into the sea were first stopt . For it were unreasonable that as fast as hee dranke up , the rivers should powre in , and that somewhat faster too . And I performe my undertakings thus . To promise salvation upon obedience , and to command obedience unto all , is in the phrase of Schoolemen to will the salvation of all voluntate signi . But withall to determine , that by his speciall grace heo will keepe some from sinne , and save them , but not others ; is not to will the salvation of those others voluntate beneplaciti , whose salvation he is said to will voluntate signi . So that albeit to will and not to will the salvation of one and the same man voluntate proprie dicta , which alone is voluntas beneplaciti , bee contradictions ; yet to will the salvation of one man voluntate improprie dicta , which is voluntas signi , and not to will it voluntate proprie dicta , which is voluntas beneplaciti , is no more contradictious then to will the sacrificing of Isaak by commanding it , and to nill it by determining the contrary , is contradictious . Againe , if massa corrupta be the object of predestination , which is the more common opinion of our Divines , this distinction in this sense ( which I take to be the onely true sense of it ) cannot be so well accommodated . For as much as in that case , the onely way left for salvation is faith and repentance ; for performing whereof there is no power in nature , as there was power in nature for the performing of obedience before Adams fall . And you hold it ridiculous to say that God wils the salvation of man so he repent , in case he cannot repent , as but erst you signified . But let us consider your reason why the distinction foresaid can have no place , if the pure masse be the object of predestination . For ( say you ) the entity or personall being of man is so indivisible , that an universall negation , and a particular affirmation of the same thing ( to wit salvation ) falling upon man as man , or upon the personall being of man , drawes to the strictest kinde of contradiction . All this is but one proposition , but it containes more then one fault . For first you make the affirmation and negation of salvation upon the same men , to follow upon voluntas signi touching their salvation , and voluntas beneplaciti touching their non salvation . Whereas no such thing will follow . For although from voluntas beneplaciti , whereby God doth will the salvation of one man , it followeth , such a one shall be saved ; yet upon the voluntas signi , whereby God doth will their salvation , it shall not follow that such shall be saved : like as from voluntas signi , whereby God did will Abraham to sacrifice his sonne , it did not follow that Isaak should bee sacrified : yet you swallow this consequence without any chawing ; but an Estrich will sooner digest a tenne-peny naile , then any sober and intelligent Scholar wil digest this consequence . If you would deale directly , you should professe , that to will and not to will the salvation of the same man is contradiction ; but that is untrue as well as the former . For unto contradiction is required that it must be , ad idem , secundum idem , eodem modo , & eodem tempore . Now these conditions are not found in this that we speake of . For we doe not say , that God doth will and not will the salvation of the same man , voluntate eodem modo accepta ; for that hee wils the salvation of this man , is onely voluntate signi ; that he doth not will it , is voluntate beneplaciti ; and this will which is called the will of good pleasure , is onely the will of God in proper speech , and that S. Paul speakes of when he saith , Who hath resisted his will ? the other , to wit , voluntas signi , is improperly ( though usually ) called the will of God. It being indeed nothing else but Gods commandement ; in which sense he willed Abraham to sacrifice his sonne ; yet who doubts but that it was Gods will in proper speech , that Isaak should not be sacrificed . And because you perceived how easily the shew of contradiction might be washed off , if it were proposed in this manner , therfore you made bold upon dame Logicke , and without her leave , and in despight of her , faine a contradiction under another forme by way of consequence , which indeed proves most inconsequent . Thirdly , you speake in a strange language when you say that the affirmation and negation of salvation falling upon the personall being of men , containes contradiction ; implying that it might fall otherwise then upon the personall being of men , and in that case it would not prove contradictious ; both which are not onely untrue , but absurd also . For the affirmation of the salvation of man cannot fall otherwise then upon the person of man , and consequently upon the personall being of man , whatsoever be the cause of it ; which cause you most preposterously conceive , to give unto man a being different from his personall being , whereupon , and not upon his personall being his salvation should fall . Againe , no distinction of personall being and other being will serve your turne , to save the affirmation and negation of salvation of one and the same man from contradiction . I say of one and the same man , which is of principall consideration in the course of contradiction , and yet wholly permitted by you in this proposition , though therein you talke of the strictest point of contradiction . Straine your invention while you will , you shall never be able to free these propositions from contradiction ; Peter shall be saved , Peter shall not be saved . But to change the nature of these propositions , and of absolute to make them conditionall thus ; Peter shall be saved if he beleeve and repent : Peter shall not be saved if he beleeve and repent not ; is neither to affirme nor deny the salvation of Peter . For to affirme or deny the salvation of Peter , is categoricall , not hypotheticall . What you want of force of argument , you supply with devotion , as if you came to enchant your reader , and not to informe him ; as when you say , Farre be it from us to thinke that God should sweare to this universall negative , I will not the death of him that dieth ; and yet beleeve withall that he wils the death of some men , that die as they are men , or as they are the sonnes of Adam . This is proposed by way of an holy and confident asseveration ; but consider how sottish it is , and most averse from sobriety . For first , what if God had not sworne it , but onely said it , had there been the lesse truth in it for this ? Is not Gods word sure enough without an oath ? yet before wee heard , that in things determined by divine oath , the distinction of voluntas signi , and voluntas beneplaciti could have no place . Secondly , where were your logicall wits , when you said this was an universall negative , I will not the death of a sinner ? I pray examine your rules well , and see whether it bee not a singular ? will you measure the quantity of a proportion by the predicate , and not rather by the subject ? Yet if you should doe so , it would not serve your turne . For both Aristotle of old hath taught us , that it is absurd to put an universall signe to the predicate ; and here is no universality added either to the whole predicate , which is , Nolens mortem peccatoris , nor to any part of it ( which you seeme to confound . ) For he that dyeth , is a terme indefinite . Neither is it in a necessary matter . For the most holy Angell God could turne into nothing , if it pleased him . And in the 18. chapter of Ezekiel it is apparant , that this is restrained to him that repenteth , without any mentall reservation , but by plaine evidence of the Text it selfe . Thirdly , you harpe upon a false string , and an erroneous translation , as it were in spight of the most authorized translation of our owne Church , and follow the vulgar Latine herein . And withall in opposition to manifest reason to the contrary ; for seeing God doth inflict death and damnation upon every one that dyeth , and is damned ; and he doth all things according to the counsell of his owne will , Eph. 1. 11. it is impossible he should doe any thing and not will it , that he should inflict death on him that dieth , and not will it . Fourthly , be it as you will have it , that God doth not will the death of him that dieth ; will you herehence inferre that God willeth not the death of him that dyeth as man , or as the son of Adam , implying that notwithstanding hee may will the death of him that dieth in some other respect , without any prejudice to his oath ? what a senselesse collection and interpretation is this ? You may as well say , God willeth the life of him that liveth , ergo , farre be it from us to say that hee willeth not the life of him that liveth , as he is a man , or as he is the son of Adam ; implying that for all this God may be said not to will the life of him that liveth in some other respect . But I say that if God willeth not the death of any man that dieth , ( as you will have it , and to be confirmed also with the Lords oath , ) then in no respect can it be said that hee willeth the death of any man that dieth . For it is both ad idem , death is the same in both ; and it is secundum idem , for we speak of the same man in both ; and it is eodem modo , for we speake of the will of God in the same sense in both ; and it is at the same time , and must be ; for Gods will is everlasting , and therefore willing whatsoever he doth everlastingly , he cannot bee said at any time not to will it . As for the cause of death and damnation willed by God , we maintaine , that God willeth not the death of any man , or the condemnation of any man , but for sinne . But I pray what thinke you of infants perishing in originall sin ? If Goth doth not will their death as the sonnes of Adam , how doth he will it ? Or had you rather shake hands with Arminius in this also , and professe , that no man is damned for originall sinne onely ; but that all the children of Turkes , and Sarazens , and Iewes , and Caniballs that die in their infancie , are saved , and enjoy the joyes of heaven , as well as the children of the faithfull ? You proceede in your devout asseveration , and will have it to bee farre from us to thinke , that God should by his secret or reserved will recall any part of his will declared by oath . We are so farre from thinking , that God recalls any part of his will declared by oath , that wee doe not believe that hee doth or can recall any patt of his will that hee hath declared by his bare word . And wee thinke it equally impossible for God to lye , and to perjure himselfe ; for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither when hee kept Abraham from sacrificing his sonne Isaac , doe wee say that he recalled any part of his will , which he had formerly declared by his word , although he commanded Abraham to sacrifice his sonne : for Gods will of commandement , signifieth onely what God will have to be our duety to doe , not what hee hath determined to be done : though you confound these usually , and that as wilfully and unlearnedly as Arminius himselfe , because it serves your turne , and advantageth your cause to confound them . But looke you to it how you free your selfe from maintaining , that God doth recall something which hee hath properly willed and determined to be done . For that God willeth the death of no man that dieth , you make to bee the word of God confirmed by oath , and you understand it of Gods will properly so called , and yet you maintaine , that God willeth the death of him that dieth , though not as man , and as the sonne of Adam , yet in some other manner ; which either is flat contradiction , or else God doth recall and change his will. The last part of your devout asseveration is , Farre be it from us to thinke that God should proclaime an universall pardon to all the sonnes of Adam , under the seale of his oath , and yet exempt many from all possibilitie of receiving any benefit by it . Here you seeme to shew your teeth , but I had rather understand your meaning : for to proclaime pardon to all is ambiguous ; for it may bee done absolutely , as kings on earth grant pardons ; and usually our kings grant pardons at the end and conclusion of parliaments . I doe not thinke this is your meaning ; for then all should be pardoned ; for to proclaime pardon is to signifie his Majesties pleasure that hee doth pardon them . But if conditionally ; it is true , God proclaimes , that whosoever believeth shall be saved , this is a knowne truth , no man takes exception against it . And how doe we exempt any from all possibility of receiving it ? You will say , that this we doe , in exempting many from all possibility of performing the condition , to wit , of believing . I answer , that your owne opinion is to be charged with this , ours is not ; for you maintain that Pharaoh after the seventh wonder , was exempt from all possibility of repentance ; and the like you avouch of all reprobates , and such as have filled up the measure of their sinne , which according to your opinion , may be many yeares before their death : and in the seventh Section following , you expresse it thus , Having their soules betrothed unto wickednesse : such undoubtedly was Ahab , that sold himselfe to worke wickednesse , and many such like . And in this case you professe in your owne phrase , that the doore of repentance is shut upon them . But wee like not this opinion of yours , wee know no measure of sinne , nor continuance of sinne that doth prescribe unto the grace of God , and forbids the banes of matrimony betwixt him and his Church , but that in a due time the power of Gods grace shall breake through all obstacles , even through the furious idolatry of Manasses , in giving his children unto Devills , and that sealed with bloud , wherewith hee filled Ierusalem from corner to corner ; yea , and through his sorcery and witchcraft also , and through the rage of Saul , persecuting Gods saints , and making havocke of the Church of God. * And for as much as wee maintaine it to be possible for every one to believe and repent through Gods grace , it is manifest , that we exempt no man from all possibility of believing and repenting , to wit , in consideration of the power of God. But in consideration of the power of man , wee exempt not many onely , but all and every one , from possibility of beleeving and repenting by power of nature . And dare you avouch the contrary ? It is apparant that whatsoever you thinke , you dare not openly professe thus much . And therefore are content to hide your head , and lurke under generalities . So that the case is cleare , that you doe us wrong in saying wee exempt many from all possibility of repenting : I say it is a notorious slander ; for we exempt men from possibility of repenting onely by power of nature ; and so we exempt not onely many , but all and every one from possibility of repenting . But perhaps you may say , that withall wee maintaine that God doth not purpose to give the grace of faith and repentance unto all , but to deny it unto many , yea unto most ; and upon this supposition we exempt them from all possibility of repenting . But I pray consider , to exempt some from possibility of repenting upon supposition ; is this to exempt from all possibility without supposition ? For you have delivered this without all supposition . And then the issue is to enquire , whether God hath decreed to give the grace of faith and repentance unto all , or rather to deny it to many , yea to most . And dare you affirme that God hath decreed to give the grace of faith and repentance unto all ? It is apparant you dare not openly professe this , and therefore carie your selfe in the clouds , without any cleare and distinct proposing of your meaning . In S. Pauls daies there was a remnant amongst Israel which are called Gods election , Rom. 11. and these had obtained this grace of faith and repentance , as there the Apostle signifieth , but the rost were hardned . And if God hath purposed to give grace unto all , you may as well say God hath elected all . But the Holy Ghost witnesseth , that many are called , and but few are chosen . Many I say are called , not all neither , nor the most part ; as all experience , and the histories of the world doe manifest : and therefore though God proclaimes in his word pardon of sinne to all that beleeve ; yet he doth not proclaimethis unto all . By the way I observe , that whereas you say , that God doth proclaime an universall pardon to all the sonnes of Adam under the seale of his oath ; this of Gods oath , which you adde , doth draw us to conceive that the meaning of those words , As I live I will not the death of him that dies , containes this sense in your construction , that God will pardon the sinnes of all , and since these words ( as you understand them ) doe not runne conditionally , but absolutely ; herehence it followeth , that according to your opinion God hath sworne absolutely to pardon the sinnes of all men , the absurdity whereof I leave to everie mans sober consideration . 7. Hitherto you have told us in what matters the distinction of voluntas signi , and voluntas beneplaciti cannot have place . Now you tell us in what matters it may have place , to wit , in matters of threatnings , or of plagues not denounced by oath . And why not I pray in matters of promising , or of rewards not denounced by oath . Now you have already signified , that looke in what matters this distinction may have place , there God may recall by his secret and reserved will , what he hath declared to be his will by bare words . For therefore you professed that this distinction may not be admitted in matters determined by oath , because , Farre be it from us thus to thinke that God should by his secret or reserved will recall any part of his will declared by oath . Let the Reader marke it well , and the force of consequence therehence ; which I doubt not but you approve of , as we shall farther understand in that which followeth . Now we are so farre from maintaining that God can recall any thing , of that which hee hath sworne shall come to passe , that we stand in defiance of any such opinion , as maintaines , that God may choose whether he will be so good as his word , and that he hath liberty to recall ought of that which upon his bare word he hath testified shall come to passe . And it seemes you are ashamed to propose it in these termes , but keepe your selfe in the generall of voluntas signi , and beneplaciti , the meaning whereof every one understands not ; and the best Divines take it in a far different sense from this of yours . And they that doe understand your meaning and explication , yet doe not alwaies consider it , and therefore are the more apt so to be deluded by your generalities . But proceed we along with you . God by his Prophet Jonas ( you say ) did signisie his will to have Ninevie destroyed at fortie daies end ; this was voluntas signi : and he truly intended what hee signisied , yet was it his voluntas beneplaciti , his good will and pleasure at the very same time that the Ninevites should repent and live . Now I doe observe in all this , you doe not say God recals by his secret will , what he signisied to be his will upon his bare word . Yet the reason why the foresaid distinction might not be admitted in matters determined by Gods oath , you made to be this , because then God should by his secret will recall that which he had declared to bee his will by solemne oath ; permitting that God may have libertie to recall what he hath determined ( as you speake ) by his bare word . But here you forbeare these expressions ; you decline this precipice . And justly . For if it be a part of Gods perfection to keep his oath , as you have said , I see no reason but it should bee a part of greater perfection to be as good as his word . Secondly , I say that if Gods intentions and Gods will be all one ; for you to say that God at the same time did intend and not intend that the Ninivites should be destroyed , is flat contradiction . And you doe as good as say so . For at the same time God did will that they should be destroyed , you say ; and also intended that they should live , which is as much as to say he did intend they should not be destroyed . And I prove it thus : To affirme and deny the same thing of the same subject , at one and the same time , is flat contradiction ; but you herein doe affirme and deny the same thing of the same subject for the same time ; therefore herein you speake flat contradiction . But you pronounce there is no contradiction in this ; yet in clearing your selfe , your cariage in words is very preposterous . For whereas to purge your selfe you should say , there is no contradiction in this speech of yours ; you quite besides the cushion tell us there is no contrariety betweene Gods will declared , which you call voluntas signi , and his good will and pleasure , which you call voluntas beneplaciti ; and forthwith you tell us there is no contradiction in the object of his will , however considered . All which is delivered very fumblingly , and so perplexedly , as nothing answering to those logicall braines and accurate Philosophie , the want whereof elsewhere you pittie in others , but not in your selfe . I say you speake contradiction , in saying that God at the same time both willed that Ninivie should be destroyed , and willed that it should not be destroyed . As for contradictions in the objects of voluntas signi , and voluntas beneplaciti , we maintaine that such contradiction may have place without any contradiction in the maintainer : As for example ; The object of Gods commandement to Abraham ( which I call , and all Schoolmen with me call voluntatem signi , ) was the sacrificing of Isaak ; but the object of Gods purpose and determination ( which I call , and all Schoolmen with me , voluntatem beneplaciti ) was the not sacrificing of Isaak . Which are termes contradictory . Yet is it no contradiction for me to maintaine that God commanded Abraham to sacrifice his son ; and yet resolved with himselfe that Isaak should not be sacrificed . Yet we must give you leave to take your course , and consider what a fluttering you keepe to unentangle your selfe of this contradiction , wherein you are not taken as in a snare , but wilfully and with your eies open cast your selfe thereinto , presuming either by the finenesse of your wit to escape , or rather by the perplexity of your discourse so to confound your reader , as not to discover your fumbling to deliver your solfe . You say the object of Gods will was not one and the same , but much different , in respect of Gods will signified by Jonas , and of his good will and pleasure , which not signified by him was fulfilled . And because you repeat this distinction againe containing the difference betweene voluntas signi , and voluntas beneplaciti , I must needs tell you the exorbitancyie of it . Suppose God had made knowne to Ionas , that he purposed upon this his preaching to give them repentance , to save the Ninivites , had this beene no longer voluntas beneplaciti ? If you thinke so , I thinke you cannot name one Divine in the world that ever was of your opinion in this . If it ceased not to be voluntas beneplaciti for all this , then you see how absurdly you make the difference betweene voluntas signi , and voluntas beneplaciti to consist in this , that voluntas signi is Gods will declared , voluntas beneplaciti is his will concealed . The resolution at length to free your former assertion from contradiction , is this , One and the same immutable decree of God did from eternity award two doomes much different unito Ninevie , taking it as it stood affected when Ionas threatned destruction unto it , or as it should continue so affected , and taking it as it stood upon the judgement threatned . All the alteration was in Ninevy , none in Gods will and decree ; and Ninevie being altered unto the better , the selfe same rule of justice doth not deale with it after the selse same manner . The summe of all ( were you pleased to speak plainly ) would come to this : When he signified by Ionah to the Ninevites , that Ninevie should be destroyed at forty daies end , the meaning was but this , that in case they continued in their sinnes without repentance they should be destroyed ; but in case they repented they should not be destroyed . I find no fault in this as touching the substance of truth ; but I wonder not a little to see you faile in the accommodation of it , both to the distinction of voluntas signi , and beneplaciti ; as also in the reconciling of your selfe unto your selfe , in respect of what formerly you have delivered concerning the meaning of Ionahs message to the Ninevites . For you doe not tell us which of these doomes is Voluntas signi , and which of the doomes is voluntas beneplaciti : or if both be voluntas signi , ( as indeed they are ) what is left for voluntas beneplaciti to be distinguished from voluntas signi in this place ? It seemes you distribute those doomes , and make one the object of voluntas signi , and the other the object of vol●itas beneplaciti , in which course there 〈◊〉 no sobriety in comparison to your owne dictates . For you make voluntas signi to differ from voluntas beneplaciti in this , that voluntas signi is Gods will declared , voluntas beneplaciti is his will concealed . According to the tenour of which distinction , both these decrees are to be accounted voluntas signi for God hath declared this to be his usuall course ; as namely Jer. 18. 7. I will speake suddenly against a nation or a kingdome to plucke it up , and to root it out , and to destroy it . 8. But if this nation against whom I have pronounced , turne from their wickednesse , I will repent of the plague that I thought to bring upon them : 9. And I will speake suddenly concerning a nation , and concerning a kingdome , to build it up and to plant it : But if it doe evill in my sight , and heare not my voice , I will repent of the good that I thought to doe for them . Neither indeed can you in reason maintaine the one of the doomes to be the object of voluntas signi , and the other the object of voluntas beneplaciti . For if Ionas had delivered his message thus , God seeth in what sinfull courses you are , and hath determined that you continuing in the same your Citie shall be destroyed at fortie dayes end ; they would never have doubted but that the Lords determination was , that upon their humiliation and repentance , and turning from their evill waies , Ninevie should not have beene destroyed ; and so each doome had beene the object of voluntas signi , and nothing ( for ought I can gather out of your discourse ) should remaine to be the object of voluntas beneplaciti . Againe , this elucidation of the doubt doth contradict your former assertion , when in contradictious manner you affirmed , that God at the same time did both will that Ninevie should be destroyed , and also intend that Ninevie should not be destroyed ; whereas by the interpretation which here you make of Ionahs message to the Ninivites , according to the two doomes by you mentioned , God was so farre from intending both the destruction and the not destruction of Ninevie , as that he intended neither the one nor the other . For to determine to destroy them , in case they continued in their sinnes without repentance , and not otherwise , is to resolve neither one way nor other , but to remaine in suspence , which is a kinde of reservation of liberty ; which heretofore you have so much magnified as a point of very great perfection , and therefore fit to be attributed unto God. But then I pray consider , did not God from everlasting know whether they would repent or no ? I thinke you doubt not , but that God knew they would repent . And I pray what need was there then of any two such doomes as you have devised , when one would serve the turne , and that absolute , to wit , that God from everlasting determined they should not be destroyed , and thereupon tooke a course whereby they might be brought to repentance . By the way I am glad to heare you make the repentance of the Ninevites the object of Gods will , which is called , voluntas beneplaciti , which wee take to be all one with Gods decree ; but I have no cause to rejoyce to see you thus contradict your selfe : for you have in divers places maintained , that no contingent thing , especially no act of man is the object of Gods decree : but to the contrary have professed , that God , though he decreed the contingencie of things , yet hee doth not decree the contingent things themselves . You must bee driven to take the same course in respect of Gods promises of blessing , as well as of his threatnings of judgement . But to distinguish herein as you do between Gods word and his oath , is most out of season . For suppose God had sent Ionah with the same message in this manner , say unto them , As I live , saith the Lord , yet fourty dayes and Ninevie shall be destroyed , might it not admit the same justification according to the doomes proposed by you thus , As I live , Ninevie continuing in this sinfull course , wherein I finde it shall be destroyed at fourty dayes end , not otherwise . Or if God should have beene charged with perjury in saying this , As I live , yet fourty dayes and Ninevie shall bee destroyed ; should hee not as well bee charged with untruth in saying barely thus , Yet fourty dayes & Ninevic shall be destroyed ? Now whereas in the judgement pronounced by Ionah against Ninevic , you never speake of any revoking the judgement threatned , though your tenent carried you ( as there I signified ) so to speake , yet here ( the case as you professe being all one ) you are bold to professe , that God may revoke the blessing promised ( and why ( I pray you ) may hee not revoke his blessing promised upon oath , as well as a blessing promised upon his bare word ? for if he may the one without breaking his word , why may hee not doe the other without breaking his oath . Or if it bee not lawfull for God to break his oath , dare you say it is lawfull for him to breake his word ? Alas , doe your wits carry you ? and whither would you carry us , if wee should suffer our selves to be led by you ? You conclude with a qualification thus , Yet may wee not say , that the death or destruction of any to whom God promiseth life , is so truely the object of his good will and pleasure , as the life and salvation of them is unto whom he threatneth destruction . This you say , but I had rather heare what you prove . By the will of God , called voluntas beneplaciti , we understand no other thing then Gods decree , or the determination of his will. And hath not God as truely willed the destruction of them that die in sinne , without faith and repentance , as hee wills the salvation of them that die in faith and repentance . It is true , God takes no delight in the destruction of any , considered in it selfe , much lesse in their sinnes , whereby they bring destruction upon themselves ; but God delights both in the faith and repentance of his elect , and in their salvation . But this signification of good pleasure , is nothing to the purpose in this distinction ; for no Schooleman understands it in this sense . And I well know Arminius , considering the usuall acception of Voluntas beneplaciti , amongst Divines professeth , he had rather call it , Voluntas placiti , then Voluntas beneplaciti . If such lettice like your lips , you may make your selfe merry with them . A second extent and accommodation of this distinction of Uoluntas signi , and Voluntas beneplaciti , you allow of , applyed to men after they have made up the full measure of their iniquity , and are cut off from all possibilitie of repentance . I had thought no man had filled up the full measure of his sinne untill his , death ; like as on the other side , no man hath fulfilled the measure of his obedience , untill hee hath finished his course , as Revel . 11. 7. When the witnesses had finished their testimonie , the beast that came out of the bottomlesse pit , made warre against them , and slew them . You seeme to speake it of a certaine measure , whereupon the doore of repentance is shut upon them , and thereupon excluded from all possibility of repentance ; as here you say it was with Pharaoh , especially after the 7. plague upon Aegypt ; whereupon you have taken great paines to discourse at large in another Treatise , which I have well considered , and examined your reasons throughout , and that following you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; yet there you confesse that it must have beene so with Pharaoh at Moses first comming unto him , yea and was possible to have beene so , when he was but 3. yeares old . And indeed I doe not see how it can bee avoided , but that as many as depart this life in their infancy are excluded from all possibility of repentance . But it may be you will apply this only to men of ripe years , but by your leave such Pharaoh was not at three yeares old . And though God willed Pharaoh to let his people goe , and sent Moses and Aaron to him to that purpose ; yet you say , It was no branch of Gods good will and pleasure that Pharaoh should now repent : Rather it was his good will and pleasure to have the heart of Pharaoh hardned : though you restraine this to Pharaohs condition after the seventh plague , for which I see no reason . So that in such a case you will have it lawfull for God by his reserved will , to recall that part of his will which hee hath declared by his word or oath : and therefore as touching your holy asseveration mentioned in the sixth Section , it must be restrained to them that have not yet filled up the measure of their sinne , as Pharaoh had after the seventh plague . For in such a case God may will their death , notwithstanding his oath in shew to the contrary . For his meaning is this , As I live I will not the death of him that dieth , that is , I will not his death as a man , or as the sonne of Adam ; neither doe I herein deifie Iesuiticall equivocations or mentall reservations ; for I take libertie to charge that upon mine adversaries , and therefore you may well think I would not be so simple as to transgresse in the same kind my selfe . And I thinke so too , if God had not confounded your wits , but it is Gods course , and most just , to strike with confusion those that build Babel ; and he makes the Aegyptians to erre in their counsels as a drunken man erreth in his vomite , the issue whereof is to defile himselfe and his owne favourites , even those that sit next unto him . In the same spirit you professe that God did punish Pharaoh for not letting his people goe ; as though it had beene free and possible for him to repent , though indeed in your opinion it was not . But Pharaohs case was extraordinary , you say , and not to be drawne into example . But by your leave if God did so but once , it is no unjust thing for God to do so oftner ; and therefore pray looke unto it , that whensoever it is your lot to oppose your adversaries in such a point , you doe not lay to their charge that they make God to be unjust , if not for conscience sake of the truth , yet at least for feare of contradicting your selfe . As for the Apostles intimation ( you touch upon by the way ) that it was an argument of Gods great mercy and long suffering to permit Pharaoh to live any longer upon earth , after he was become a vessell of wrath , destinated to everlasting punishment in hell ; I professe I am not so quicke or accurate as to observe any such intimation of the Apostle . What if you devised this to make good some fictions of yours to that purpose , in another Treatise of yours , which I have already weighed in the ballance , and found them a great deale too light of worth , to move any sober man to concurre with you in opinion thereabouts . But whatsoever it be that the Apostle intimates , you seeme to expresse strange conceits , when you talke of Gods providence in suffering Pharaoh to live longer on earth , after hee was become a vessell of wrath destinated to everlasting punishment in hell . I had thought every reprobate had beene destinated to everlasting punishment in hell before hee was borne . For Gods destination of them is the ordination of his will ; and that I had thought you had not denied to be everlasting . But you referre it to a certaine time , as in speciall to Pharaoh after the seventh plague ; and in speciall to all after they have filled up a certaine measure of iniquitie ; and shall not men in like sort be destinated to everlasting joies in heaven after they have filled up a certaine measure of obedience ? And so a little after you tell us , that men doe not become reprobates , till a certaine measure of iniquitie bee filled up ; and so in proportion men are not elect till a certaine proportion of obedience bee filled up . Yet the Apostle plainly telleth us , that the elect are elect of God before the foundation of the world , Eph. 1. 4. and consequently so are reprobates reprobated before the foundation of the world : for the word election of some doth connotate the reprobation of others . Yea Iacob was loved of God before he was borne , and was not Esau hated also before he was borne ? Rom. 9. Did God wait till the measure of Esaus sinnes was full , and the measure of Iacobs obedience , before he did elect the one , and reprobate the other ? And if destination unto the punishment of hell , and on the other side destination unto the joyes of heaven , beginne in time after the obedience of some , and disobedience of others , what is the meaning of predestination ? for what is that , but the destination of some to the joyes of heaven , and others to the sorrowes of hell ? No doubt but if you proceed as you beginne , we shall have a world of new Divinity communicated unto us , to endoctrinate us in these latter dayes . To what end soever God plagued Pharaoh , for not doing that which he could not doe , all possibility of amending being taken from him , this action was just in God , and so is the like , whersoever it be found to proceed from God. And although Pharaoh could not repent without the grace of God , yet I make no doubt but that he could have let Israel goe , notwithstanding his obduration . And it appeares he did let them goe after the ninth plague , which followed sometime after the seventh plague . And so I doubt not but he could have refrained himselfe from pursuing them when hee had once dismissed them . And yet as for not letting Israel goe God brought ten plagues upon Aegypt , so for pursuing after them he drowned Pharaoh and his host in the red Sea. Now in confidence of your performances in clearing your self frō contradictiōs in one point , you are as adventrous to fal upon another . The Iesuites pretend they can equivocate without lying , and you take upon you to speake contradiction without all contradiction : yet by your leave , if no body else will , I will take care it may not passe without contradiction . There is no contradiction ( you say ) betweene these two propositions ; God from all eternity did will the death of Pharaoh ; God from all eternity did not will the death , but rather the life of Pharaoh . In like sort we may say there is no contradiction between these two propositions , God from all eternity did will the salvation of Judas ; God from all eternity did not will the salvation , but the condemnation of Iudas : and to proceed in the straine of your subtile discourse , I goe along by you step by step . For albeit Iudas continued one and the same man from his birth unto his death , yet did he not all that time continue one and the same object of Gods immutable will and eternall decree . This object did alter as Iudas his dispositions or affections towards God or his neighbour altered . There is no contrariety , much lesse contradiction betweene these , God unfainedly hateth sinners ; God doth not hate , but love the elect , though they be sinners . For here the object of his hatred and love is not the same ; he hates sinners unfainedly as sinners , not having made up the full measure of faith and repentance ; but having made up the full measure of faith and repentance , and good workes , and having their soules betrothed unto holinesse , he loves them . His love of them as elect is no less necessary or usuall , then his hatred of them as sinners . But though he necessarily loves them being once become elect , or having made up the full measure of good workes ; yet was there no necessity laid upon them by his eternall decree to make up such a measure of good works . No ; to this sufficed the liberty of their wils , both to performe such a measure of good works , and to carry themselves like stout champions and patrons of this power of their free wils , and to gratifie the grace of God so far as to admit her activity , both to admonish them aforehand , and upon their propension to that which is good to concur to the performing of it . He that walkes in the Sunne must needs be coloured , and I have so long beene versed in the contemplation of your argumentive facultie , that I am growne almost as sufficient to plead for the elects electing of themselves , as you to plead for the reprobates reprobation of themselves ; and which of us dischargeth his part best , I leave it to the indifferent reader to consider ; and I doubt not but his sentence will bee this ; Et vitulo tu dignus & hic . But let us run over the contexture of your discourse once more , and consider it in it selfe . I say there is more sobriety in saying , God from all eternity did not will the salvation of an elect , then that he did from all eternity not will the damnation of a reprobate . For the onely qualification of your saying is this , He did not will the damnation of Pharaoh as a man ; but the qualification of my congruous assertion on the other side is this , God did not will the salvation or life of an elect as a sinner . Now I appeale to any mans judgement whether there be not greater congruitie betweene the termes in my proposition , then betweene the termes in yours . The termes in mine are these , Not will the salvation of an elect as a sinner ; in yours they are these , Not will the death of a reprobate as a man. Seeing it is well knowne , and Arminius confesseth it , that God can turne the holiest creature into nothing , without any shew of repugnance unto his justice , But to will the salvation of a sinner , hath some shew of repugnancy to Gods justice . But to deale with you closely , and upon a point . I deny that God did ever will the salvation of Pharaoh ; and I prove it by two reasons ; If hee did ever will it , then Gods will is now changed ; for certainly now he doth not will his salvation : But Gods will cannot change , He is without variablenesse or shadow of change . If God would save Pharaoh , and did not , as it appeares he did not , then the reason why Pharaoh was not saved , was because God could not save him . This was Austines discourse long agoe . For a father desiring the saving of his childe , and not performing of it ; who doubts but that the reason is because he cannot . It is enough for us that Pharaoh continued the same man ; for like as of the same man it cannot be verified that both he shall be saved , and shall not be saved ; so neither can it be verified of the same man , that both God will save him , and will not save him . Neither was Pharaoh ever in any other estate , then in the state of damnation . In like sort the contradiction is evident enough in those propositions which you adde to illustrate the contradictious nature ( as you pretend ) of the former ; as if you should say , Aske my fellow whether I am a thiefe , which is nimis familiaris probatio . As if you should say , I unfainedly love such a man , and yet I hate him ; here is no contradiction : or as if a King should say , I unfainedly love such a one , yet I le hang him ; yet this with more probability may be saved from contradiction . It is true , wee may parcere personis , & dicere de vitiis , love the man , and hate his qualities , and manifest my love in seeking to redeeme him from his lewd conversations , by prayer unto God , by perswasion towards the man himselfe . But to say I unfainedly love him , and yet I hate him , and thinke to save it from contradiction , by saying I love him as a man , and hate him as a lewd person ; is worse then for Adam to seeke with figge leaves to cover his nakednesse . To say God loves men as they have not made up the full measure of their iniquity , is manifestly to imply that God loves a reprobate untill hee hath made up the full measure of his iniquity , and that this measure being full , God ceasing to love him , God is changed ; for Gods love is an act in God , and is made to cease after a certaine time by your doctrine , and be turned into hatred . More probable it is to say that God hates all men , ( seeing they are borne and bred in sinne ) untill they are regenerate and grafted into the body of Christ. Yet this is untrue : For Gods love is an everlasting love , as without end , so without beginning . If you had distinguished of love as Aquinas doth , 1. q. 23. art . 4. and said , that God may be said to love all things that he hath made , in as much as he wisheth some good unto them ; but for as much as he wisheth not unto them a certaine good , to wit , eternall life , therfore he is said not to love but to hate some , your discourse had beene more specious . Touching a necessity laid upon them by Gods decree to fill up the measure of sinne , Arminius acknowledgeth , Deum voluisse Achabam mensuram scelerum suorum implere , God would that Ahab should make up the full measure of his iniquity ; which is as much as to say that God decreed it ; and the Scripture professeth that both Herod and Pontius Pilate with the Gentiles and people of Israell , were gathered together to doe what Gods hand and his will had determined before to be done ; so then in betraying , condemning , and crucyfying of Christ , they did but that which God determined should come to passe . And upon supposition that God will expose any man unto temptation , and leave him therein destitute of his grace , all which it is but to harden him ; wee say it is necessary that men shall goe on in sinne without repentance , as your selfe acknowledge was verified of Pharaoh after the seventh plague : onely wee say this is necessity onely secandum quid , and not simpliciter , and hinders not our liberty : for it is necessary that such a thing should come to passe , but not necessarily but contingently and freely , like as upon supposition of Gods decree to make the world ; it is necessary that God should make it , but how ? not necessarily like a naturall agent , but freely , like a voluntary agent . Yet once again to take a view of your uncouth tenents obscurely delivered , whē you say , Pharaoh did not continue one & the same object of Gods decree . It is a very strange speech ; for was not the man Pharaoh the object of Gods decree ? If he was so , & continued the same man , doth it not follow , that he continued the same object of Gods decree ; notwithstanding his person altered much in the space of his life ? You may as well say of one of Gods elect , as of David and Paul , that neither of them continued the same object of Gods decree , if the alteration of their natures made them become different objects of Gods decree . Nay , much more may you say so , because farre greater alterations are found in the elect of God then in the reprobate : for in the elect there is found an alteration from the state of nature , to the state of grace ; no such alteration is found in the reprobate : the reprobate onely growes from bad to worse ; the elect have growne so too before their calling , but by their effectuall calling they are changed , and of the children of this world , they are made the children of God. And after their calling , though after the committing of one sinne , they fall into another , as doe the reprobate ; yet withall againe , they returne unto God by repentance ; no such alteration is found in the reprobates , but still prosiciunt in pejus , they grow worse and worse . Againe , if because the person of a man altereth , therefore the object of Gods decree altereth , seeing that a mans person altereth not only in the course of manners , but in the course of nature , from childehood to youth , from youth to middle age , from middle age to old age , as also from health to sicknesse , from sicknesse to health , therefore the object of Gods decree in this respect altereth also . If you say the case is not alike ; I say you might then have prevented this objection by plaine dealing , and told us not onely in what case , but why , in the case you meane , the object of Gods decree altereth : whereas wee are now driven to fish it out as well as wee can , and bring your opinion to light , and set it forth in the proper and distinct lineaments thereof . Now the reason of the difference I conceive to be this , to wit , because God doth not will the death of a man , according to his naturalls , but according to his moralls , and considered in his moralls . As if you should say , God did not will the death of Pharaoh , but of wicked Pharaoh . But say I , Pharaoh did alwaies continue wicked Pharaoh , from his birth to his death , never altering from wickednesse to goodnesse ; and therefore even in this respect he still continued the same object of Gods decree to damne him . Perhaps you will further say , that Pharaoh , as wicked , was not the object of Gods decree of condemnation , but as having filled up the measure of his iniquity . But I say againe , from the first time that he thus became the object of Gods decree of condemnation , hee still continued the same : for your selfe confesse , after once they have filled up a certaine measure of iniquity , all possibility of repentance is taken from them . The last refuge for you , is to say , that this speech of yours in denying Pharaoh to continue the same object of Gods decree , is to be understood not in respect of one and the same decree , but in respect of different decrees , thus ; Though Pharaoh were wicked all his life , yet he was not all along the object of Gods decree of condemnation , but untill he had filled the measure of his iniquity , he was the object of Gods decree to save him . For in the consequence you acknowledge , that God doth unfainedly love all men , untill such time as they have filled up the measure of their sinne . And accordingly in another Treatise of yours you acknowledge , that men may change from the state of the elect , to the state of reprobates . And immediately before , you professe that God from all eternity did not will the death , but rather the life of Pharaoh . This you might have expressed in plaine termes without faultering , but you were loath , as it seemes , to alienate mens mindes with so foule a Tenent , touching the change , not of the object of Gods will and decree onely , but of Gods verie will and decree also ; which manifestly appeares by this opening your Tenent , though in termes you professe Gods will is immutable , and would have your reader conceive , that all the alteration is in the object of Gods will and decree , not in the will and decree of God himselfe . And over and above herehence it followeth , that if Pharaoh had died before the seventh wonder ( for till then he had not filled up the measure of his sinnes by your opinion ) Pharaoh had beene saved , though he neither had faith nor repentance . For till their soules be betroathed unto wickednesse , God doth not hate them ; this is your dialect : whence it followeth , that either all infants of Turkes and Saracens dying in their infancy are saved , or else all men as soone as they are borne are betrothed unto wickednesse , and consequently all reprobates from their birth unto their death continue the same objects of Gods decree without alteration . And then againe , I pray consider , if God hates them not , and wils not their damnation , untill by filling up the measure of their sinne they are betroathed unto wickednesse ( as you speake ) then surely hee did not hate them , nor will the condemnation of them in their infancy , much lesse did hee will it before they were borne , much lesse did hee will it before the world was made ; yet you have already plainly professed , that God willed the death of Pharaoh from all eternity ; and if from all eternity , then sure he willed it before the world was made , much more before Pharaoh was borne , much more before Pharaoh had filled up the measure of his iniquity . Yet I confesse that though God from all eternity willed the death of Pharaoh , and consequently before Pharaoh was borne , and much more before he had filled up the measure of his iniquity . Yet God did not will that Pharaoh should be damned before he had filled up the measure of his iniquitie , much lesse that he should be damned in his infancie , much lesse before he was borne , much lesse before the world was . So that these two propositions may well stand together without contradiction , God from all eternity willed that Pharaoh should be damned ; but God did not will that Pharaoh should bee damned from all eternity , or before hee was borne , or in his infancy , or before he had filled up the measure of his sinnes . But the propositions which you take upon you to free from contradiction , are of a farre different nature , and indeed directly contradictious . God did from all eternity will the death of Pharaoh ; God did not from all eternity will the death , but rather willed the life of Pharaoh . And for clearing it , you onely tell us that Pharaoh was not the same object of Gods decree , though he continued the same man. A proposition both very obscure in it selfe , and void of all efficacie to free your selfe from contradiction , neither doe you take any paines to accommodate it , but leaving that as a blanke for your propitious reader to fill up after his owne judgement or affection rather . And the issue of all is , to professe that God did indeede from all etetnity will the life of Pharaoh , and so continued to will it , untill such time as hee had filled up the measure of his sinne ; and that from thenceforth hee hated him , as he doth all reprobates , having once betrothed themselves unto wickednesse : which assertion manifestly betraying your opinion as touching the making of Gods will mutable , your desire to satisfie your reader with calling Gods will immutable , and saying that the object of Gods decree is not still the same : Sed quid ego verb a audiam facta cum vidiam ? You manifestly maintaine , that Gods love and will to save , doth cease upon the filling up the measure of sinne , and betrothing a mans selfe to wickedness , and thereupon and from thenceforth hee hates them , and wills their death and damnation , whereas till that time he willed their life and salvation . These propositions ( God loves all men , God doth not love all men ) I say , are contradictories . All rules of contradiction justifie these to be contradictions . And your selfe confesse as much in effect ; when going about to cleare them from contradiction , you quite alter the forme of them , by shaping them thus in effect , God loves all men till they have filled up the measure of their sinnes , but when once they have filled up the measure of their sinnes , he loves them not . Now these propositions are quite different from the former , neither doe we charge these with contradiction as wee charged the former . But that wherewith wee charge these is this , they make the will of God mutable , contrary to the expresse testimonie of the holy Ghost , saying , I the Lord am not changed , Mal. 3. 6. And Saint Iames professeth , that with the Lord there is no variableness nor shadow of change , which you perceiving , are loath to speake your minde plainly , but to avoide so grose an untruth , had rather cast your selfe upon a manifest contradiction , in saying , God loves all men , and God loves not all men ; and to free your selfe from contradiction , betray your corrupt opinion another way , in making Gods love to change into hatred after a certaine time , to wit , after the measure of sinne is filled up : and the onely shift you have to charme it , is to confound the difference of time ( which alone avoides the contradiction ) and expressing it thus , God loves all men as men , or as men which have not made up the full measure of iniquity ; but having made up that , or having their soules betrothed to wickednesse , hee hates them . But this will not serve your turne : for seeing this contradiction of making up the full measure of sinne , did not belong unto man from the beginning , but onely after a certaine space of time ; the difference specified must necessarily resolve it selfe into a meere difference of time , thus God did love them till they had made up the full measure of sinne , but after that he hated them . And this is further proved : For if the difference onely consisted in respect of different considerations at the same time ; then the distinction should have place as well after this full measure of sinne is made up , as before . And so Pharaoh after the filling up of the full measure of sinne , might bee said to be loved of God as a man , and hated as having filled up the measure of sinne : but no where do● you make use of any such distinction . Nay , much more should it have use in this case , and indeed onely in this case : for untill a man hath filled up the measure of his sinne , this distinct consideration hath no place : for a body may bee considered as Ens , or Naturale , or as Quantum , because hee is both Ens and Naturale , and Quantum . But a man connot be considered at any time as having filled up the measure of his sinne , but onely after that time comes , hee may bee so considered ; for to consider him to bee that which hee is not , is not to consider him what hee is , but to faine him to be what he is not . Againe , when you say , God loves all men as men ; What is the meaning of this ? What do● you denote by this love of God ? For wee commonly say , love is not in God , Quoad affectum , but Quoad effectum ; at least , Quoad affectum , it is nothing at all different from Gods will. Now I desire to know what that thing is which God wills to man as a man , or what is the effect of this love : and I doubt not but when you say , God hates them as having made up the full measure of their sinne : your meaning is , that God wills their damnation , and that for this measure of their sin . In proportion your answer should be this , That God wills the salvation of all men as they are men ; yet here is very great disproportion ; for when you say , God wills the damnation of men having filled up the measure of their sin : I finde herein a manifest difference between the reprobate & the elect as touching the cause of damnation , and that on mans part ; namely , the making up the full measure of their sin , which is found onely in reprobates , not in the elect . But when you say on the contrary side ; God wills the salvation of all men as they are men , I finde no difference at all betweene the reprobate and the elect as touching the cause of salvation , either on mans part , or on Gods part ; for as touching Gods will , that passeth ( you say ) upon the salvation of all without difference : then on mans part likewise there is no difference at all , if they are considered onely as men ; for the reprobates are men as well as the elect . To help this , you rest not in this consideration of them as men , but adde a clause unto it very inconfiderately as touching the forme , thus , Or at having made up the full measure of their sinne . Now the disjunctive argues that these two considerations are equivalent , which is untrue ; for the first consideration proceeds in abstraction from the second . But I conceive the weakenesse of your cause urgeth you to take hold of all helpes , and thereupon you confound things that differ ; for in some cases , the first consideration usually hath place ; as when t is said , God hateth nothing that hee hath made : therefore he hateth not man , true , say some , he hateth not man as man : and this distinction seemes plausible to some , and therefore you seemed willing to help your selfe with this by the way , for it might stirre some propitious effection in a pliable reader . But then finding this bed a great deale too short to stretch your selfe thereon , you added by way of disjunctive another consideration , which is this ; As not having made up the full measure of sinne . And because you rest upon it , I thinke good to consider it . Now against this I have already excepted on the part of reprobates , and in the particular of Pharaoh ; and argued , that then Pharaoh had beene saved , had he died before the seventh wonder ? for , till then in your opinion hee had not made up the full measure of his sinne : yet we doe not finde , that Pharaoh before this time had either faith or repentance . Now I will propose another exception on the part of Gods elect . Paul never filled up the measure of his sinne , for if he had , then had hee beene a reprobate ; but hee was an elect , therefore if hee had died immediately after the s●oning of Steven , hee had beene saved , though accessary to his death ; For he kept the garments of them that slew him , as himselfe confesseth . In a word , all the elect , though dying before ever they were called unto faith and repentance , should notwithstanding bee saved also . My third exception is against the disproportion that neverthelesse is found in these propositions ; for when t is said , God wills the damnation of them that have filled up the measure of their sinne , the filling up the measure of sinne , is noted here as the cause of their damnation ; but in saying God willeth the salvation of all , not having filled up the measure of their sinne , the not having filled up the measure of their sinne , cannot be noted as the cause of their salvation . And therefore to mend this foule disproportion , the Genius of your tenet , drives you in conscience to proceede , and professe plainely , that God willeth the salvation of all men that believe and repent : and accordingly God willeth the damnation of all that doe not believe and repent , and such indeed alone are they that fill up the measure of their sinn . Now herein wee agree with you , namely , in justifying the truth of both these propositions . But like as from the latter it followeth not , that God willeth the damnation of all , but of some onely , namely of those that doe fill up the measure of their sinne , and breake not off their sins by faith and repentance : so from the former it followeth , not that God willeth the salvation of all , but onely that hee willeth the salvation of those that believe and repent . And if you please further to infer that , because perseverance in sinne of infidelitie and impenitencie , as they are the meritorions causes of damnation so they are the meritorious causes of the decree of damnation also : I thinke I may with as good reason take liberty to inferre from the former , that seeing faith and repentance , yea and good workes also are the disposing causes of salvation , therefore they are to bee accounted the disposing causes of the decree of salvation , that is of our election also : And so your opinion shall appeare at full and to life in his proper coulors , not an haires breadth different , either from the Arminian heresie of late , or from the Pelagian heresie of old . 8 The deductions you speake of in my judgement deserve to be called dictates rather then deductions . As for moderne Catechismes , you are not the first that nibble at them : it is a point of imperious learning now a daies from on high to despise such performances . But to speake as a free man , the lesse they shall consort with these your deductions as you call them , the lesse shall they differ from the truth . As for your concurrence with Bishop Hooper in his preface upon the commandements , which you glorie of now a second time : In this place it is hard , if not impossible to discerne by your text what that passage is of Bishop Hoopers , which you rest upon with ostentation of your concurrence with him , as if your opinions were confirmed by his martyrdome . In the close of the second Section of this chapter , you told us , That it was not every degree of mans hatred or enmity unto God , but a full measure of it which utterly exempts man from Gods love ; and withall , that this was observed by Bishop Hooper . But in stead of alledging any passage in him to this purpose , you referred us there to the fourth paragraffe of this chapter , which is this present section . Yet concerning that sentence , I see a good construction may bee made of it , taking love , quoad effectum ( as usually passions are in such sense attributed unto God , and not quoad affectum ) and the chiefest effect of Gods love is salvation . Now it is most true , that nothing but finall perseverance in sinne doth bereave men of salvation , of glory ; nothing but finall perseverance in sinne , stands in opposition to the possibility of grace succeeding in the same subject . Now albeit in that which followeth it cannot be judged by your text , what you borrow out of Bishop Hooper , and what you doe not . Yet upon consulting Bishop Hoopers Preface unto his exposition of the tenne Commandements , I finde , that both this sentence following , Every man is called in the Scripture wicked and the enemy of God , for the privation and lacke of faith and love that he oweth to God ; and all that followeth hereupon to the end of this eighth Section of yours , is taken out of that Preface of his : and I wonder not a little what you meant , not to discover so much , neither by expresse profession , nor by changing the letter , that thereby at least it might be taken to be another mans discourse , and not your owne . Well , I am willing to consider what you alledge out of him , and whether his writings bee so consonant as you speake to your deductions . First , you call him , A learned Bishop , and blessed Martyr ; Et quis Herculem vituperat ? You adde , that this exposition of the ten Commandements made by him , Is a fit Catechisme for a Bishop to make . I am perswaded , the whole Church of England hath a reverend opinion of his learning , of his holinesse , of his martyrdome ; and that this Catechisme of his is worthy of a Bishop : but it followeth not herehence , that every Bishop in England doth : neither doe I thinke you your selfe expect they should concurre with him in every opinion of his expressed in this booke . In his declaration of the ninth Commandement . Fol. 80. he justifieth mendatium ossiciosum , and professeth , that it is required in some cases ; Doe you looke that all the Bishops of England should concurre rather with Bishop Hooper , then with Bishop Austine in this opinion . Vpon the eighth Commandement , Fol. 74. he complaines , saying , A great pitty it is to see how farre that office of a Bishop is degenerated from the originall in the Scripture , it was not so at the beginning when Bishops were at the best , as the Epistle of Paul to Titus testifieth , that willed him to ordain , in every City of Creet a Bishop : and Fol. 79. ▪ as sharpely as closely censureth the Bishops of his dayes , for arrogating to themselves so much wit as to rule & serve in both states , in the Church and in the Civill policie ; and to the contrary professeth , that one of them is more then any man is able to satisfie ; and that it is not possible that one should doe both well , and that it is a great oversight of the Princes and higher powers of the earth , so to charge them with two burthens , when none of them , as hee saith , is able to beare the least of them both . Doe you expect that all the Bishops in England should bee of his judgement in this ? On the same commandement , Fol. 73. as touching those who have great Forrests or Parkes of Deere or Conies , which pasture and feed upon their neighbours ground , or Columbaries whereas Doves assemble and haun● , and those feede on the poores corne , hee referres it to the charitie of every man , whether the keeping of such beasts bee not against Gods lawes , and mans lawes , and whether it bee not suffered rather for a few mens pleasures , then for many mens prosit : Doe you thinke that either Church or State are precisely of his opinion , as it is manifested by this ? Vpon the seventh Commandement , Fol. 69. he maintains , that upon divorse in case of adultery , it is lawfull to marry another ; and not so onely , but that the adulterous partie ought to be put to death : Do you wish that the Church and State of England would bee of the same minde with him in this ? Vpon the fourth Commandement he avoucheth , that although the ceremony of the Sabbath be taken away , which appertained onely to the common wealth of the Hebrews , yet one day of the weeke to preserve and use the word of God and his Sacraments , is not abrogated : and that therefore in this are two things to bee observed , the one ceremoniall during for the time , the other morall , and never to be abolished as long as the Church of Christ shall continue upon the earth . Againe , This Sunday , saith he , that we observe , is not the commandement of man , as many say , that would under the pretence of this one law , binde the Church of Christ to all other laws that men have ungodly prescribed unto the Church : but it is by expresse words commanded that wee should observe this day ( the Sunday ) for our Sabbath , as the words of Saint Paul declareth , commanding every man to appoint his almes for the poore in Sunday : the text saith , in one of the Sabbath : it is an Hebrew phrase , and it is as much as to say , in the Sunday : as you may read the same manner of speech in Luke and John , of the women that came to the Sepulchre to annoint the dead body of Christ. Luke saith , In one of the Sabbaths early they came to the Sepulchre : and so saith Iohn by the same words , the which was the Sunday , as no man doubteth ; for t is our faith , that Christ roso the third day . I presume you will not prescribe to all the Bishops and Divines in this kingdome to bee of Bishop Hoopers opinion in this point . Now if in these particulars it bee lawfull to differ from him in opinion , without offence of Church or State ; I hope wee shall have as great liberty to differ from him in other things also upon good ground . Yet I speake not this , as if I found this godly Bishop to justifie that Tenet of yours , for confirmation whereof you make use of his authority . And that Tenet of yours is this , that there is a certaine time when the wicked have filled up the full measure of their iniquity , though they live many years after ; and such you conceive was the case of Pharaoh after the seventh plague . And that from that time forwards all possibility of amendment is taken from them . And until that time God doth unfainedly love them . But having made up that measure , and so having their soules betrothed unto wickednesse , he hates them . That then they become reprobates , and not till then ; and from thence to their lives end it is not Gods will and pleasure they should repent , but rather that it is Gods good will and pleasure that they should have their hearts hardned . Your words are these in the precedent Section , pag. 180. God loves all men unfainedly as they are men , or a● men which have not made up the full measure of iniquity : but having made up that , or having their soules betrothed unto wickednesse , he hates them . And againe ; He necessarily hates them being once become reprobates , or having made up the full measure of iniquitie . And pag. 179. It was no branch of Gods good will and pleasure that Pharaoh should now repent , or be willing to let Israel goe . Rather it was his good will and pleasure ( specially after the seventh plague ) to have the heart of Pharaoh hardned . And a little after , God plagued Pharaoh for not doing that which now he could not , all possibilitie of amendment being taken from him . My opinion to the contrary is , that no man hath filled up the full measure of his iniquity till death . As touching the possibility of amendment , I acknowledge none in man , without the regenerating grace of God , whereby he gives man repentance . Neither do I know any time in the course of mans life wherin any man is excluded from possibility of repentance by the grace of God. We know God gave the thiefe repentance upon the crosse . Our Saviour gives us to understand , that God calleth some at the very last houre of the day . Paul admonisheth Timothy to carrie himselfe gently towards them that are without ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if so be God at any time may give them repentance , that they may come to amendment , out of the snare of the devill , by whom they are led captive to doe his will. Of old it was wont to be said , Inter pontem & fontem ; and the like is usuall amongst us : Betweene the stirrop and the ground , Mercy I askt , mercy I found . All this which followeth , and which you have transcribed out of Bishop Hooper , I finde nothing that contradicteth any of these assertions of mine , or that justifieth any of your opposite assertions , not in this which immediately followeth thus ; Every man is in Scripture called wicked , and the enemy of God , for the privation and lacke of faith and love , that hee oweth to God. Et impij vocantur , qui non omnino sunt pij ; that is , They are called wicked , that in all things honour not God , beleeve not in God , and observe not his commandements as they should doe ; which we cannot doe by reason of this naturall infirmity , or hatred of the flesh , as Paul calleth it , against God. In this sense taketh Paul the word wicked . So must we interpret S. Paul , and take his words , or else no man should be damned . In all this I finde nothing to that purpose whereto you alledge it . Yet by the way , I am not of Master Hoopers opinion , in saying , that They were called wicked ( meaning in holy Scripture ) that in all things honour not God , beleeve not in God , and observe not his commandements as they should , which wee cannot doe by reason of this naturall infirmity , &c. For all this is verified of the very Saints and children of God here on earth ; and I doe not finde that the Saints of God in holy Scripture , by reason of their infirmities , not honouring God , not beleeving in God , not observing his commandements in such measure as they should ( as God knowes , and our consciences well know that in many things we offend all , ) are therefore called wicked . Especially considering that the Greeke word which Master Hooper aimes at , and which hee renders by the word wicked in English , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as appeares by his reference to Rom. 5. 8. In this sense ( saith Bishop Hooper ) taketh Paul this word wicked , when he saith that Christ died for the wicked . Now this state noted by S. Paul in these words , is not the state of grace , but the state of sinne precedent to justification , and the state of enmity against God , as appeares by the two next verses ; Much more being justified by his bloud , we shall be saved by his life . 10. For if when we were enemies we were reconciled to God by the death of his Sonne , &c. Whereby it is manifest that the state of sinne in which we were when wee were reconciled to God by Christs death , was the state of enmity against God. And indeed otherwise there were no place for reconcilement , which consists in making them friends which before were enemies . Neither doe I know any Divine of master Hoopers opinion , in construing S. Paul in this manner , as if these sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( which he cals wicked ) for whom Christ died , were onely such as doe not honour God , beleeve in God , and observe his commandements as they should , which wee know is incident to the very children of God , and to the most righteous Saints that are on the earth , who yet are never accounted in holy Scripture ( for ought I know ) the enemies of God. Yet such are they termed for whom Christ died , and who S. Paul saith are reconciled to God by the death of his Sonne . I willingly grant that Christ died to procure the salvation of none but such as sooner or later should become the Saints of God , to honour him , beleeve in him , and observe his commandements , though not in such measure as they should , by reason of the flesh which they carie about them , still lusting against the spirit ; and this seemes , by this place , undoubtedly to be the opinion of Bishop Hooper , though he erreth in the interpretation of S. Paul , who in this place considereth not what shall be their condition sooner or later , for whom Christ died , but only sheweth what was their condition when Christ died for them , thereby the more to commend the love of God towards us , who sent his Sonne to die for us , when wee were sinners , and reconciled us to himselfe by the death of his Son , what time we were his enemies . And I am perswaded your selfe are of the same opinion with me in this , though I will not say that the evidence of S. Pauls text seemed so plaine unto you , this very way I have interpreted it , that therefore you concealed S. Pauls passage , mentioned by master Hooper thus , When he saith that Christ died for the wicked ; and in the margent referres us to Rom. 5. 8. all which you have handsomly left out , to what end I know not . But hereby it comes to passe , that the reader may be to seeke of that passage of S. Paul , in case he have no other meanes to judge thereof , then your transcribing it . As for the reason of Bishop Hooper to justifie this interpretation of S. Pauls text , it is nothing consequent , as when he saith , So we must interpret Saint Pauls words , or else no man should be damned . If S. Paul had said , Christ died for all the wicked , or for all sinners , then indeed we should be driven to seeke out some such interpretation of the word wicked , or sinners , or else none should bee damned . But S. Paul doth not say , Christ died for all that are wicked , or for all sinners , but for us sinners : his words are these , God commendeth his love to us , that while we were yet sinners Christ died for us . Now he writes unto Christians , and for such onely hee died , though they were not Christians when Christ died for them , but rather in the state of enmity against God. And thus to appropriate Christs dying for mankinde , doth manifestly appeare to bee master Hoopers meaning , as before I shewed , albeit he deviates from the right interpretation of S. Pauls Text , in the place mentioned by him . That which followeth doth in my judgement carie a greater shew of justifying your former assertions , and yet but a shew neither ; as when he saith , Now we know that Paul himselfe , S. Iohn , and Christ damneth the contemners of God , and such as willingly continue in sinne , and will not repent . Those the Scripture excludeth from the generall promise of grace . It may seeme that The contemners of God , and such as willingly continue in sinne and will not repent , in master Hoopers phrase , are the same in your judgement with those , whom you account to have filled up the measure of iniquity . But what ground have you for that ? Master Hooper saith not , that all such whom he accounts contemners of God , and such as willingly continue and sinne , and will not repent , have hereupon filled up the measure of their iniquitie , or that hereupon all possibility of amendment is taken from them ; these are your assertions , they are not master Hoopers . Again , all contemners of God , and such as willingly continue in sinne , and will not repent , master Hooper saith , the Scripture excludes from the generall promise of grace , and this he utters without any distinction , as well he may , to wit for the present , and so long as they continue in this their contempt and hardnesse of hart . For as much as the promise of grace , both for the pardon of sinne , and salvation of our soules , belongs to none but such as breake off their sinfull courses by faith and repentance . But you distinguish betweene such contemners of God , and presumptuous sinners , and tell us that some of them have arived to the full measure of their iniquity , and that there is no possibility of their amendment , such as Pharaoh was after the seventh plague ; others , though contemners of God , &c. yet in this their course of contempt , have not filled up the measure of their iniquity , such as Pharaoh was before the seventh plague , who undoubtedly was a contemner of God before that time , and one that willingly continued in sinne , and would not repent ; and of all such you professe that God doth unfainedly love them . Now there are no tracks or footsteps of such strange assertions as either of these to be found in Bishop Hooper . Of all contemners of God he professeth according unto Scripture , that they are excluded from all promise of grace , to wit , for the present ; he doth not say , God unfainedly loves any of them : but as for the time to come , he doth not affirme that all possibility of amendment is taken from them . Had hee thought so , then he should acknowledge them to bee in a desperate condition . But hee is so farre from this , that hee accounts Desperation to bee a principall let and impediment unto godlinesse , chap. 18. fol. 90. The first let , saith hee , or impediment is desperation , when as men thinke they cannot be saved , but are excluded from all mercy ; and a little after , Of the contrary nature ( to presumption ) is desperation , it taketh from God his mercy : For when they offend and continue in sinne , they thinke there is no mercy left for them ; and that as in the next sentence he sheweth , specially because of custome and long continuance in sinne . Then he proceeds , saying , This discourse and progresse in that knowledge of sinne beareth him in hand that it is impossible to returne unto God : This is as much as in your phrase to affirme , that , all possibility of amendment is taken from him . But , doth Mr. Hooper justifie this ? Nothing lesse , for this is a maine let or impediment to repentance , which he desires to remove out of the way of sinners , and to that hee proceeds in this manner , Moses , saith he , like a good Physitian teacheth a remedie against this dangerous disease , and sheweth the way unto God , declareth that God is full of mercy , and ready to forgive ; and beginneth his oration in this manner , unto such as bee afflicted and oppressed with sinne ; When there commeth upon thee all those things , when God hath afflicted thee for thy sinnes , and thou returnest unto him with all thy heart , he shall deliver thee from captivity , and receive thee to his mercy againe . Of the which text learne this doctrine , that God will alwaies forgive , how many and how horrible soever the sinnes bee , and learne to feare presumption , and to beware of desperation . So that hoe acknowledgeth no just cause of desperation , no not in respect of custome and long continuance in sinne . The next sentence in Mr. Hooper , transcribed by you in this eighth Section of yours , conteines no more then that which wee all acknowledge . Thou seest , saith he , by the places before rehearsed , that though wee cannot believe in God as undoubtedly as is required , by reason of this our naturall sicknesse and disease ; yet for Christ , sake in the judgement of God , wee are accounted as faithfull believers , for whose sake this naturall disease and sicknesse is pardoned , by what name soever Saint Paul calleth the naturall infirmity and originall sinne in man. This is something concerning the nature of originall sinne , in the opinion of Mr. Hooper ; nothing at all touching a certaine state of sinne , wherein all possibility of amendment is taken from a man , to which purpose Mr. Hooper is alledged by you in this place . Yet because I doe not know what reaches you have in this also ; I answer , that Mr. Hooper speakes of originall sinne , as it is found in the regenerate , and as it is in them , hee calls it onely , A naturall sicknesse and disease . And indeed , when wee are once regenerate , wee are no longer dead in sinne , no longer estranged from the life of God. But herehence it followeth not , that Mr. Hooper was of opinion , that originall sinne was even in the unregenerate to bee accounted onely A naturall sicknesse and disease , and not rather a death in sinne ; especially considering that the holy Apostle acknowledgeth , A law in his members rebelling against the law of his minde , and leading him captive to the law of sinne , and calleth it , A body of death , crying out against it , and saying , Who shall deliver me from this body of death ? Rom. 7. 1. The last clause , as I take it , makes more for your present purpose , as when hee saith , And this imperfection and naturall sicknesse taken of Adam , excludeth not the person from the promise of God in Christ , except wee transgresse the limits and bounds of originall sinne by our ! owne folly and malice , and either of a contempt or hate of Gods word , wee fall into sinne , and transforme ourselves into the image of the devill . Then wee exclude by this meanes ourselves from the promises and merits of Christ , who onely received our infirmities and originall disease , and not the contempt of him and his law . This passage I confesse is somewhat strange , and of my knowledge hath troubled some , conc●iving it as an assertion of yours , and not so much as dreaming that it was delivered by Mr. Hooper . I answer therefore ; First of all , that this serves not your turne for the present , & that in two respects . First , you distinguish the contempt of Godsword , and of his law , according to different degrees ; eithersuch as was in Pharaoh before the seventh plague , or such as was in Pharaoh after the seventh plague . And notwithstanding the former contempt of Gods word and his law , you professe , that God unfainedly loves all such , in whom such a contempt is found , because for sooth as yet they have not filled up the full measure of their contempt : And as for such in whom is found a farther degree of contempt then this , all possibility of amendment is taken from them . Now Mr. Hooper doth not make any such distinction , much lesse doth hee cast himselfe upon any such uncoth assertions as you deliver hereupon , as before I have shewed . Secondly , your doctrine of filling up the measure of iniquity , proceeds of men in state of nature ; but Mr. Hooper delivers that before rehearsed of men in the state of grace . And in my judgement his meaning is no more then this , that imperfections of faith and holinesse , may and doe still consist with the ●ate of grace in this life ; but contempt or hate of Gods word , and transformation of our selves into the image of the Devill , cannot stand with the state of grace ; not denying but that all contempt and hatred of Gods word , and the fruits of the image of the Devill in us , in case they are broken off , and an end is set unto them by repentance , are borne by Christ upon the Crosse , and satisfaction made for them by the death of Christ , as well as for originall sinne : nor affirming that any man once brought unto the state of grace , doth at any time breake forth so farre , as to contemne or hate Gods word , or to transforme himselfe into the image of the Devill . But his meaning in my judgement is onely this , that Christ hath made satisfaction for the imperfections of our faith and holinesse , although wee continue therein untill death : but hee hath not made satisfaction for the contempt and hatred of his word , and for our transformation of our selves into the image of the Divell ( as h● calleth it ) in case men doe continue therein unto death . Imperfections may and shall continue , and still bee pardoned , but contempt must not . This hath seemed to others as well as to my selfe , an harsh sentence , and I have taken some paines to cleare it : but how little it serves your turne , to that purpose whereto you alledge it , is easily discovered . SECT . III. That Gods will and pleasure is never frustrated , albeit his unspeakable love take no effect in many to whom it is unfainedly tendered . CHAP. XVI . In what sense God may be said to have done all that he could for his vineyard , and for such as perish . I Have now waded thorow fifteene Chapters of these your Contemplations , and should by this in reason be pretie well acquainted with the manner of your discourse . But I finde my selfe as much pus●ed in searching after the coherence of the parts of the first Section here , as hitherto I have beene in any part of the Treatise . But it may be I doe but labour to gather that which you never strewed , and then no marvell if I labour in vaine . As in other parts so in this it may be your purpose was to write Quodlibets : well , such as they are , I purpose to consider them as I finde them . To summe up the particulars ; in the first place you discover unto us the causes of conceiving difficulties , and of ignorance in assoiling them , and that is because we extend this Maxime , ( Both parts of contradictories cannot bee true , ) not so farre as we should , and the reason thereof is ( you say ) because we extend our power to the utmost , yea farther then justice or goodnesse can accompany it : To this you adde 〈◊〉 our nature is humourous and inconstant , and therefore nothing can imply any constant contradiction to our nature , and that looke what is constant and still the same , that will at one time or other contradict our humour . And humours , you say , enraged with contradiction arme power against whatsoever contradicts them . By the way you tell us , that the use of power in creatures sensitive is to satiate their appetite of sense ; in man , to accomplish his will and desire of good . And that being corrupt , his power becomes an under-commander unto his unruly appetites , as in voluptuous men ; and that in men esteemed good , motions of equity are so weake , that men yeeld their consents to such proposals , as were they firme , they would offensively contradict them . And the reason why they yeeld , is lest upstart appetites , which custome countenanceth , should bee enlarged by reluctance : But love , you say , is not alike set on divers objects , but divides itselfe unequally , when it comes to opposition betweene sense & reason ; our selves and friends or common equity : And the inconveniences whereto the world and flesh exposeth us are reducible to two heads , the blinding of the judgement , and consequently the abusing of power and authority . Then againe you returne to our unconstant humour , and upon the backe of that tell us , that though none doth good , yet we may doe lesse evill then others . And lastly , that they who love equity , are hardly drawn to dispense with injustice ; and at last having sate long , you hatch an excellent Maxime , that where judgement is infallible , and love to justice invincible , there ●s not possible to transgresse in judgement . All which when I compare together , and with your theame proposed , How God may be said to have done all that he could for his vineyard , it cals to my remembrance a certaine mad fellowes discourse , when I was a Scholler at Winchester , that would talke of master Killigree , and Abbey lands , fat venison , and such like uncoherences a long time together . But let us examine them apart : Both parts of contradiction cannot be true ; and it is as true that both parts of contradiction cannot be false . But whereto this tends , and how pertinent to your purpose in this place , I cannot devise ; Onely you tell us that the not extending of this Maxime so farre as we should , is the cause why wee conceive difficulties in your wilde discourse premised , as also of our ignorance in assoiling them . A strange conceit , and whereof I see no colour of reason , neither do you take any paines to explicate it , by accommodation or instance , but let flie at randome , as if you would imploy your readers in seeking after sense and reason where there is none to be found . And if this were true , your selfe should have assoiled the difficulties conceived in the points proposed , by extending this Maxime to the utmost , to serve your turne ; and shewed , how by not extending it so farre as is meet , difficulties are conceived , and no meanes found to assoile them : but your selfe have taken no such course : And who was ever knowne , not to extend this Maxime to the uttermost ? where can you finde any limitation or confining of it ? what doe you meane to abuse your readers patience with such incredible fictions ? Againe , herehence it followeth , that whosoever doe extend this maxime so farre as naturally it would reach , they shall not be apt to conceive difficulties in the points proposed , nor be touched with ignorance in assoiling them . For the truth whereof I appeale to every mans conscience that reades your writings : of whom I am perswaded not one of a thousand , if Schollers , doth deny but that this Maxime holds universally ; yet you take upon you to give a reason why we extend it not so farre as naturally it would reach , and that you say is our proneness to extend our owne power to the utmost , even farther then true goodnesse can accompany it . So then the honester men are , the more apt they are to extend this Maxime to the utmost , and consequently lesse apt to conceive difficulties in the points proposed , and lesse ignorant to assoile them : and the reason why men doe conceive difficulties in your writings , or are not able to assoile them , is for want of honestie . And you in the meane time would not be supposed to shew any want either of wit or honestie in your discourses . Well , this article of your naturall Creed is observable , They that doe things unjustifiable , they doe not extend this Maxime ( Both parts of contradiction cannot be true ) so farre as naturally it would reach , which is a mysterie unto me , and whereof I can devise no reason , neither doe you give any . For although our natures are humorous , unconstant , and wee finde contradiction , and are enraged with contradiction , and arme power against that which doth contradict us , yet herehence it followeth not that we limit or restraine the rules of contradiction ; unlesse out of some such curious sophistrie and subtiltie as this , you dispute in this manner ; We oppose them that contradict us , therefore we doe restraine the rules of contradiction : I doubt my reader would scarce thinke me sober , if I should goe about to dissolve this sophistry ; yet the face of your discourse lookes no other way then this . And I confesse the law of God , and rules of good manners shall never faile to contradict him that is of a dishonest disposition . And though passions turne commonly into their contraries , yet notwithstanding all such inconstancy , true morality will alwaies be an opposite to him that is dishonest . But yet I finde no propension herehence to maintain , that both parts of contradiction are true , or both false . Power , you say , is for the execution of will , and so is wit too , and no marvell if sometimes both of them are in knaves keeping . This is stuffe serving to fill paper . And if S. Paul complained of a law in his members rebelling against the law of his minde , and leading him captive to the law of sinne , no marvell if naturall men , esteemed good and sober , doe sometimes yeeld to things unfit : but that it is out of such mature deliberation as you speake , to prevent forsooth the enraging of carnall appetites , ( which why you should call upstarts , I know not , unlesse you deny them to bee as old as the fall of Adam ) I see no reason . I give a theefe my purse , lest I should lose my purse , and somewhat else also . But if I give over unto my passions my honesty , to be defiled by them , alas what have we more or greater to lose ? And let them rage while they will , wee can but lose our honesty , therefore in reason we will not stop passions mouth at the first with our honesty , we will rather tugge and pull for it , and keepe more adoe then Michah for his gods ; Yee have taken away my gods , and the Priest , and goe your waies , and what have I more ? The motions of the flesh must needs offend the spirit , for they are lustings against the spirit . But there is no proportion between this contradiction , and that which is betweene paine and pleasure . For paine and pleasure are not felt at once , as this contradiction is . Love , as not alike set on divers objects , is brought in by way of adversative , whereas the sentence is no other then that which went before , touching the contradiction between carnall desires , and vertuous motions . Yet to betray some quaint straine of learning , by way of parenthesis , you make question whether Love be one simple and indivisible quality , or an aggregation or cluster of divers inclinations rooted in one center : neither doe you determine it , but leave your reader to gaze upon it , as a childe doth upon a cluster of grapes first ripe , and the more like to be first rotten : you might make the same question of hatred also . For Quot modis dicitur unum oppositorum , tot modis dic●tur & alterum . It was wont to be said of love , that it was as the weight of the soule . Anima amore quasi pondere fertur quocunque fertur . But it hath different acceptions . For there is amor amicitiae , and there is amor concupiscentiae . And this amor concupiscentiae is either ordinate or inordinate : ordinate love becomes morall vertue , and inordinate , morall vice . And S. Iohn divides this inordinate concupiscence into three kindes ; concupiscence of the flesh , concupiscence of the eie , and pride of life . And will you put all these into one cluster , or posie rather , consisting partly of garden flowers , partly of stinking flowers of the field ? The two originals you speak of , if subordinate , they are not two originals , there is but one ; and the love of the world and the flesh carie men on , even in despite of judgement and conscience to the contrary , into manifest impi●ties , iniquities , impurities . I doe not finde it strange that things seeme not impossible to us , if they are within our power , yet though they be within our power one way , I see no cause but they may seeme unpossible , and be unpossible another way . And bee our variousnesse never so great , yet I see no reason to justifie you in saying , that what cannot be admitted to day , will be allowed of to morrow . For the vicious person , Qui non est hodie cras minus aptus erit , to that which is good . And Absolom two yeares together watched opportunity to revenge himselfe on his brother Amnon , and afterwards continued as setled in his course os aspiring to the kingdome : And therefore herein certainly you reckon without your hoast . Yet it is most true , that the better men are , the more hardly are they drawne to unjust courses : this I say is as true , as that all this is nothing to the purpose : yet hereupon you commend unto us by way of consequence , a truth in great state , and scored in the margent as verie remarkable , and yet you call it an experienced truth , That if any mans judgement in matters of equitie and justice were infallible , and his love to justice constant and invincible , it would be unpossible for him to transgresse in judgement ; and indeed if this were not true , both parts of contradiction manifestly should prove true . For t is unpossible to transgresse but either by errour in judgement , or corruption in will : And therefore where judgement is infallible , and will incorruptible , t is not possible for such a one to transgresse . This is as true as one of Euclides elements . But it depends upon such Ifs and And 's , that the world is nothing like to profit either in wit or honestie by this information . Onely in this clause alone I finde some coherence with the former , to wit , with the first sentence of this Section : for that laid downe the thesis , this delivers the selfe same in hypothesis . The conclusion is , that Gods ideall perfection in integrity and constancie hath no mixture of vice or humerous impotency . And our conceit of this perfection in God , you say , is rectified thus , to wit , by experience of the strength of unconstant humerous desires , & of the faintnesse of our love and equity , as well as by the contrary vertues . Your wit hath plaid his part here , when you strained to derive the rectification of our conceits , touching Gods integrity and constancie , from the contrary disposition in man. Belike , if Adam had never fallen , our conceits could not have beene so rectified touching Gods integrity and perfection as now they are , neither shall they bee so well rectified in the kingdome of heaven , because there we shall be acquainted with no such humourous inconstancy , or faintnesse of equity in man. 2 In the former Section you complained of not extending the maxime mentioned , so far as naturally it would reach , and you discoursed unto us the dangerous consequence of such an humour , and the cause of it . The consequence was partly aptnesse to conceive difficulties in the points proposed by you , and ignorance to assoile them . The cause was the extending of our owne power too farre . And in this Section you endeavour to rectifie our conceits hereabouts ; now whereas I was intent ( as it is fit every Reader should bee ) to observe what was your drift and scope in all this , in the end of the former Section , you fell upon the rectifying of our conceits touching Gods ideall perfection , in the way of integrity and constancy , as if that were the scope you aimed at : but neither did your discourse in any handsome manner tend thereunto , though finally it lighted thereupon , neither doe I yet perceive whereunto this ideall perfection of God , you speake of , is directed , as being nothing congruous , for ought I discerne , to the point in hand . I rather thinke , that was delivered ( as many other things in that Section ) on the by , and that the immediate end you aime at , is this here mentioned in the beginning of this Section , namely , the rectifying of our conceits , touching the right extending of the aforesaid maxime , which is the principall negative touching contradictories . Both parts of contradiction cannot bee true , ( no , nor false neither ) you had rather expresse it thus , To make both parts of contradiction true ( or false ) is no object of power omnipotent : Now wee seeme to have found the hare againe , at least the tract and sent of the hare , and desire to pursue , without making any fault , as neare as wee can . Now the rule you give us for the right extending of the maxime mentioned , is this , Many effects are very possible to power alone considered , which imply contradiction to some other divine attributes . This passage hath seemed wondrous harsh unto me , and as it were , Iuterpretationem commodam indignata , such as could not admit a commodious interpretation : and the issue of searching into the meaning thereof , is not to justifie it , but rather to discover sundry incongruities involved herein . In the former Section you complained of men , as extending their owne power too farre , which you conceived to bee the reason why they did not extend the maxime there proposed so farre as naturally it would reach . But here you admonish us of extending the power of God aright , not considering it at large , but rather as joyned with other attributes of God. Secondly , you complained , that men did not extend the maxime you speake of so farre as naturally it would reach , and therfore when here you come to give rules for the extending of it aright , every man would imagine that you take a course to enlarge it at full , whereas indeede you take a course to restraine it , for you tell us here , that a thing is not to be accounted possible in reference unto power , but in reference unto other attributes of God also , as love , truth , goodnesse , and justice , which manifestly doth restraine the possibility of any thing , rather then enlarge it . Thirdly , whereas the effect of power which you treat of in this place , is onely this , To make both parts of contradiction true , when you tell us , that , Many effects which are very possible to power alone considered , do necessarily imply contradiction unto some divine attributes . What doe you but hereby give us to understand , that this effect , to wit , of making both parts of contradiction true , though it bee possible to power alone considered , yet it is not possible in respect of some other attributes divine . Now I demand in the name of common sense and sobrietie , whether this be a decent thing to say , that to make both parts of contradiction true is possible to power alone considered , whereas indeed it is no more possible , in reference to any power to make both parts of contradiction true , then to make both parts of contradiction false . Neither indeed is it in the power of God , as touching any one part of contradiction , if it be not true , to make it true , or if it be true to make it false . As for example , I am alive ; it is not in the power of God to make it false . Hee may take my life from me , but that is not a course to make that proposition false . For it was true onely for that time when it was pronounced , not for the time to come when my life is taken from mee . So when Socrates is dead this proposition is false , Socrates is alive , neither is it in the power of God to make it true : for though hee can restore life to Socrates , yet thereby he shall not make that proposition true . For that proposition was true for that time only , when it was pronounced , not for the time to come , least of all for that time when God had restored life to Socrates . But you will say , the being of a thing is the cause why a proposition concerning the being of that thing is said to be true , not on the contrary . And God is the cause of the being of things . This I confesse is a truth in part . God is the cause of the being of things , yet not of all things , but onely of things contingent . God is not the cause of that which hath necessary being , such as he is himselfe . So that these like propositions , God is eternall , omnipotent , omniscient , most simple , &c. no way depend on the execution of God his power , which proceeds alwayes according to the counsell of his owne will. But hereupon depends not the nature of God , nor many other principles containing necessary truth : I grant many things are denominated possible to the humane nature , which are not so in reference to the divine . For the humane nature hath power to transgresse , the divine nature hath not . Yet if you marke it well , this which in this case is called power , will finally be resolved not so much into power , as into impotency : For it is not to be presumed that our Saviour had lesse power then another man , because he could not sinne ; or the Angels since their confirmation , then they had before , or that men in their glorified condition shall be more impotent then before . And indeed confirmation of integrity and innocency , doth not abolish power , but onely rectifie the use of it , and establish that rectitude in the use of power . Yet there is a denomination of power attributed to man , and denyed unto God , as when we say man can transgresse , God cannot : But the ground of this is not the want of power in God , and a surplusage of power in man ; but onely this , that a man is capable of restraint from a superiour power , God is not . For to say , that man can transgresse , is as much as to say , that man can doe that which he is forbidden to doe , or from the doing whereof he is restrained . But this cannot be affirmed of God , as who hath no superior power to restraine him . Your next sentence is full of non-sense , as when you say , It is more shamefull then impossible for rich men to lye or coozen , or for Magistrates to oppresse and wrong their inferiours ; albeit the ones riches or others power were infinitely encreased , without internall encrease of their fidelity . For the better opening whereof I will resolve it into its parts . And they are two , considered apart without comparison . The first is this , It is shamefull for rich men to lye and coozen , for Magistrates to oppresse and wrong , albeit the ones riches and the others power were infinitely encreased , without internall encrease of their fidelity . Now I say there is plaine non-sense in this , and that in divers respects . First in saying it is is shamefull for rich men to lye and coozen , albeit their riches be never so much encreased : for the coherence by vertue of the particle albeit , doth imply , thatit is a shamefull course for them to lye , though never so much provoked thereunto . This I say should be the sense . But your sentence hath a quite contrary sense . For whereas according to the most convenient sense it should run thus ; It is a shamefull course for a man to lie and coozen , though he be never so poore , poverty indeed being usually a provocation unto lying and coozening , as wee reade Prov. 30. 9. you pronounce it in a quite contrary sense thus : It is a shamefull thing for a rich man to lye and coozen , though he be never so rich . Secondly , your adversative is as unreasonable in respect of the latter part of it , which is this , Albeit he be without encrease of internall fidelity : As much as to say , it is a shamefull thing for a rich man to lye and coozen , though hee be never a whit the more honest for his riches : and t is like unto his speech that said of a swine , It was a creature which though it was polluted yet it was not cleane , as if there were an opposition between being polluted , and being not cleane : so you imply an opposition betweene being never the more honest , and doing that which was shamefull . Whereas indeed he that doth shamefull things , is hoc ipso never a whit the more honest . The solecisme is the same applyed to the Magistrate , as touching the latter part , not as touching the former ; because their power and authority may seeme to countenance them in dealing more hardly with inferiours , then if they were not in magistracy would seeme fit . The second part is this ; It is possible for rich men to lye and coozen , though they were rich , and never a whit the more honest . — It is possible for the Magistrate to oppresse and wrong , though they were never so powerfull , and never a whit the more honest . Here the solecisme is alike in both , as touching the latter part . For you imply by the forme of the sentence , that want of honesty were some hindrance to lying and coozening , some hindrance to oppressing and wronging . But as touching the former part , the solecisme is most foule in the speech concerning the Magistrate , as when you imply , that the great power the Magistrate hath , is an hindrance to his possibility of oppressing and wronging his inferiours , whereas it appeares manifestly , that rather it is a furtherance thereunto . But it is impossible for God to speake an untruth , or to do wrong . Before , I have shewed , that to have a power to transgresse , is to imply a being in subjection to a superiour power that restraineth him , and consequently such a power is resolved into weaknesse and impotency . In speciall to speake untruth implyeth lesse power then to speake truth ; for to speake truth implyeth knowledge of truth : And to know truth is a thing of more power , then to be ignorant of truth . But it may be you propose this of lying , which is to speak contrary to a mans knowledge : but this is not power to doe ought : For the speaking of this or that is not the lying : but lying is a denomination of the act of speaking , arising from the contrariety of the speech , to the knowledge or intentions of the mind . So that if he speake the same thing in his dream , or if another delivereth the same words , yet is it no lying . In a word , power to doe ill , or peccabilitas , which is per naturam , doth no more rellish of true power , then impoccabilitas per gratiam doth savour of impotency and weaknesse . But God you say cannot speake untruth . The truth is , God cannot speake at all in proper speech ; for God hath no tongue to be the interpreter of his heart . But God doth inspire his servants with truth , and move them to speake it , or to write it : And it is impossible hee should inspire with falshood ; man himselfe would never speake falshood , but alwayes truth , if hee might advantage himselfe as much with telling truth , as telling untruth . Now though a man sometimes promotes his ends by false courses , yet it is absurd to thinke that God needs false courses to promote his ends , seeing he is almighty . As for the doing of wrong , it is well knowne , that if hee should command Abraham to sacrifice his sonne , and see him execute it ; or command Sampson to sacrifice himselfe by dying with the Philistins , he shall doe no wrong either to the one or to the other ; or by making Prince Iob as poore as poore Iob , in destroying his substance , his children , and last of all striking his body with a sore boile , yet shall hee not doe any wrong to Iob. Nay were Iob as innocent as Adam was in his creation , or as the elect Angels are now in their confirmation , and should deale so with them as he did with Iob , yet should they have just cause to say as Eli did , He is the Lord , let him doe what seemeth good in his sight . Arminius confesseth , that the most innocent creature God can annihilate without prejudice to his justice , yea to inflict the torments of hell upon such a creature . Medina maintaines , that God as Creator hath such power over his creature , Ex 〈◊〉 omnium Theologorum sententia : yet doe wee distinguish betweene potentia absoluta , and potentia ordinata ; God can doe that by power absolute , which he cannot doe on supposition that he will not doe it : for that were to change , and that were impotency , rather then power . And to speake in proper termes ; It is not fit to say that God cannot doe this because he will not ; for there is no consequence in this , either in respect of God or man : Such a one will not doe this or that ; therefore he cannot doe it . But supposing Gods will to doe this or that , t is more proper to say , that upon this supposition , it is impossible God should do otherwise , because it is impossible he should change his will. For there are but two causes of the change of the creatures will and resolution , the one ficklenesse of the will , the other improvidence of the understanding , in not foreseeing all that might come to passe . But neither of these is possibly incident unto God. So then if God hath promised ought , t is unpossible that it should not bee performed , or that God should provountrue . If God loves a man , t is as much as to say , he is determined to doc him good , and t is impossible it should be otherwise then he hath determined . But to say that God in point of justice cannot performe that , without performing whereof he shall be untrue , is a paradox of paradoxes . For if in performing it he shall be true , then in not performing of it he shall be untrue . And doth Gods justice binde him to be untrue ? you might as well say , it bindes him to bee unjust . Againe , if God out of his love hath resolved to doe this or that good unto man ; shall his justice hinder the fulfilling of the counsailes and determinations of his owne will ? This is strange Divinity ; yet you deliver these uncouth assertions like a positive Theologue , without all proofe , as if they caried their evidence in their foreheards . Men are bound by rules of a superiour power to worke after this or that manner ; and therefore it is not lawfull for them to doe many things , from the doing whereof they are restrained by lawfull authority , which commands them . It is not so with God , who doeth what hee will in heaven , and amongst the inhabitants of the earth , and no man can say unto him , What dost thou ? In this sense you thinke you may say that all before Christ were theeves and robbers . And though I thinke this interpretation is very aliene from the true meaning of the Text you point at , yet I doubt not but that every one , Christ excepted , hath beene found in sinne , and thereby more or lesse found to play the theefe , and rob God of that glory of obedience which is due unto him . I doubt not but the Angell of the Lord that discomfited the army of Senacherib , might in like manner have smoakt away the army of the Romanes , yea and God might have done so to , even the one as well as the other , had it pleased him , without any prejudice to his justice . For if it be justly possible to him to pardon our sinnes , t is as justly possible to him to remove his judgements . And both Suarez and Vasquez , though opposite in some specialities about the justice of God , yet concurres in acknowledging that there is no justice in God in reference to his creature , but upon presupposition of his will. T is just with God to approve a mercilesse warre . And t is as just with God to approve a mercifull peace : neither is it disgracefull to God though by his long suffering and patience he gives space for repentance , although his goodnesse were despised unto the end . As many live prosperously in sinfull courses unto the death and then obtaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an easie departure at last , as Guiccia●dine observes in the particular of Pope Alexander the sixt ; and no marvell : for what is wanting in the condigne vengeance in this life , God can and will supply to the full at the day of judgement . And the reason why God leaves some mens sinnes unrequited in this world , is out of a speciall providence , as Chrysostome hath observed of old , namely to this end , that wee may entertaine some conceite of a resurrection , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And though God doth not afflict them with outward terrours , yet he hath inward terrours enough to exercise the wicked , and to keepe peace as farre from them , as a guilty and tormenting conscience is neare unto them , according to that of Salomon , The wicked flieth when no man pursueth him . The Deere when hee is stricken , albeit Sylvas saltusque peragrat Dictaeos , yet , haeret lateri laetalis arunde . O what an uncomfortable sentence do you edge this Section withall ; as if Gods infinite power could not save them that stubbornly abandon the waies of peace , and wilfully neglect saving health , so often and lovingly tendred unto them ? For consider , did you never abandon the waies of peace , or wilfully neglect saving health , lovingly tendred unto you ? Were you never out of the state of grace ? For Austine hath taught me , that Libertas sine gratia , non est libertas sed contumatia . Or were you converted at the first , or second , or at the third sermon that you heard ? Nay , when Gods children are converted , doe they not too often abandon the waies of peace , and wilfully neglect saving health ? Did not David in the matter of Vriah and Bathsheba ? Did not Salomon in his idolatry ? Did not Manasses in his idolatrous fury , sealing it with bloud ? Saint Paul exhorts Timothy , to carry himselfe gently towards them without , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if at any time God give them repentance , implying manifestly , that God can at any time give repentance to any man if hee will. Neither are wee taught , that God hath denied possibility of renovation by repentance unto any , but such as sinne the sinne against the Holy Ghost . 3 You say , it had beene unjust with God to strike the men of Sodome with blindenesse , before lust had entred their eies . A manifest untruth which yet you deliver , satis magistraliter , as a dictate without any reason to enforce it . In the ninth of Iohn wee read of one that was borne blinde , is it not just with God to deale with any one so as hee dealt with him ? You will not deny I hope this worke to have been the worke of God ; if you should , our Saviour would convict you of errour , when hee saith , that hee was borne blinde , to the end the mighty worke of God might bee manifest in the curing of him . And this work to this end could be no others but Gods worke . I had thought , to have beene borne blinde had beene a judgement , yet you make it to bee a blessing , as whereby the Sodomites had beene guarded from temptations . And indeede , lust usually enters into the heart by the windows of the eyes . Yet the Poet tells us also of one , Qui nunquam visae slagrabat amore p●ellae . So then it had beene a mercy of God that their eies had beene pulled out of their heads in your divinity . I doe not deny , but the greatest temporall blessings may bee cursed unto a man by the power of God , and the greatest temporall ●nrses , blessed unto him . But I never heard or read before , that blindenesse should bee considered onely as a mercy , and such a mercy as whereby wee are guarded from temptation . But were a man never so lustfull , yet I thinke in just reason he should rather desire to enjoy his eies then to lose them , that so hee might be partaker of Gods word by private reading , which hath more power to his salvation , then the sight of any Cocatrices to his destruction . And if Democritus had beene acquainted with this word of God , I doe not believe hee would have pulled out his eyes , in pretence as if they hindred his meditations . Alas , what had the Sodomites beene the better for the blindenesse of their eyes , if God had not corrected the lusts of their hearts ? Especially considering that fancy can supply the want of sight , for the provocation of lust in any degree upon any unknowne object . For a man can fancie him as hee lusteth . Say rather , God could not in justice change their hearts , seeing they had wilfully contemned his goodnesse , and abused his long suffering and loving kindenesse . Yet this saying of yours should bee farre enough off from truth and sobriety ? Who hath not wilfully contemned his goodnesse , and abused his long suffering ? All out of the state of grace doe so ; for , Libertas sine gratia non est libertas sed contumacia . Yea and too often wee doe so in the state of grace also . Then againe , a yeare before , this sinne of the Sodomites was not so obstinate , lesse a yeare before that , and so the farther we descend to times passed , they were lesse and lesse obfirmate . Why did no● God then change their hearts ; or if you wil have this to be a fruit of mercy , why did he not blind their eyes in mercy to keepe them from these temptations ? But you put it out of question , that to have prevented the Sodomites former contempt and abuse of his long suffering and loving kindnesse , did imply contradiction to his goodnesse , and eternall equity . A most unreasonable assertion . For I demand , Hath God prevented your wilfull contempt of his goodnesse , yea or not ? your abusing his long suffering and loving kindnesse , yea or not ? If he hath not prevented it , then either your selfe have prevented it without his grace , or you are guilty or have beene guilty of wilfull contempt of his goodnesse , and abusing his long suffering and loving kindnesse : which if it be so , what would become of you , if God should deale with you according to these immutable and eternall rules , according whereto you professe he deales with all ? I perswade my selfe you have a good opinion of your owne sufficiency to prevent these foule symptomes of humane corruption , otherwise you should make but a bad reckoning . The reason you give to enforce this assertion , is in part nothing for you , in part against you . For though all his wayes are truth , yet this is nothing for you , unlesse you can prove that in such a state of sinne as the Sodomites , God hath determined to use no effectuall meanes to the curing of them . But how will you prove this ? for hitherto you have not . You might as well say , God could not cure ●he sin of those Iewes , to whom our Saviour said , It shall be easier for Sodome and Gomorrah in the day of judgement , then for you : If this were granted you , yet herehence it followes onely , that God cannot cure them , because he will not , for hee hath determined the contrary . But you undertake to prove , that God cannot doe it in point of justice , although hee would doe it out of his love to mankinde . But when you say that all Gods waies are mercie , that is directly rather against you then for you . For mercy doth rather incline to pardon sinne , then not to pardon it : and withall we are given to understand , that as touching the execution hereof , God will have mercy on whom hee will ; and therefore surely he can have mercy on whom he wll . You talke after your fashion of an eternall rule of goodnesse appointing his justice to debarre the fruits of his mercy . But you are a meere talker , and prove nothing . Who is not wilfull in the state of nature in contemning Gods goodnesse ? Yet doth not he by his grace and holy Spirit ex nolentibus volentes facere ? Doth not Austin professe that God hath converted not onely aversos à vera fide , but adversus verae fidei voluntates also , and bindes it with a Novimus , we know it to have beene so . Was it not so in Saul ? Doth not God professe of his wilfull and stubborne people , that he will rule them with a mightie hand , and make them passe under the rod , and bring them under the bond of his covenant , Ezech. 20. 37. Doth he not call some at the first , some not till the last houre of the day ? Neither can it be made good by any tolerable colour of reason , that because a creature cannot be impeccabilis from his creation , therefore God cannot cure mens wilfulnesse in the way of his mercy towards them , as you most incoherently discourse , as if you were in potting verses , rather then upon meditating a coherent and methodicall course of argumentation : yet the maxime here mentioned , though brought in with some state of selfe conceit , is very preposterously contrived by you . We commonly say , a reasonable creature cannot be impeccabilis per naturam , uncapable of sinne by nature ; he may be impeccabilis per gratiam , uncapable of sinne by grace , as the elect Angels are , elect men shall be in the state of glory : but of being so some while after the creation , and not immediately from the creation ; of being so absolutely , and of being so not absolutely , I know no sobriety in these conceits , neither doe I thinke you have any authority to countenance them . The Sonne of God I doubt not but you will confesse that hee was impeccabilis from the first : So might Angels have beene , so might men have beene by grace , had it so pleased God to make them ; I see no reason to the contrary ; yet had not this beene absolutely impeccable , but meerly upon the supposition of the will of God. Such is the impeccability of the elect Angels at this present , such shall bee ours in the world to come . God indeed without supposition , & out of his own absolutenesse is no way obnoxious unto sinne : If Angels are , or we at any time shall be free from this obnoxious condition , it is and shall be by the meere will and good pleasure of God ; whereby yet I meane not to exclude all second causes in the way of Gods glorious qualification of our natures : And therefore it is an idle discourse to say that God intended to make us happy after a certaine manner , to wit , by way of reward of our obedience ; therefore he could not make us immutable at first . For thus to discourse , is to professe that God could make them so upon supposition , to wit , upon supposition of such an end as was incompatible with their impeccability . And this is not to prove that God could not make them absolutely impeccable , but to prove that God could not make them impeccable onely upon a certaine supposition . Such is the miserable incongruity of your miscellaneous discourse . If to decline to evill , implyes no contradiction but only to omnipotent being , then seeing neither the elect Angels for the present have , nor the Saints of God for the time to come , shal have any omnipotent being , it followes that to decline from evil is neither contradictorie to the present state of the elect Angels , nor to the future glorified condition of the Saints of God : God is impeccabil●s per naturam , the creatures some are & others shal be impeccabilis per gratiam , & to decline to evill implyeth contradiction to them both . To say that to decline to evill is possible to all creatures , is true onely in men , in the confirmed Angels t is not true . It was once of them also I confesse , but now it is not : It is false for the present of the Saints of God in heaven ; it ever was false of the manhood of Christ , which yet was and is a creature , yet i● Christ as man more like to his Creator , then either Angell or any other Saint of God. If restraint of possibility in man to decline from good to evill , doth cause him not to be truly and inherently good , then either Christ as touching his manhood could have sinned , or else he was never truly and inherently good . Further , if the elect Angels from within few dayes after their creation have continued truly and inherently good , notwithstanding their impeccability , from that time forward , why they should not have beene altogether as truly and inherently good , if their impeccability had begunne a few daies sooner , even with their creation , I see no reason . For did not God make them good , yea truly and inherently good ? Surely he did ; therefore if immediately they had beene impeccable by grace , they had notwithstanding their impeccabilitie continued unto this day truely and inherently good : Gods goodnesse is his happinesse , this happinesse of his being increate , cannot be communicated unto us subjectively , but objectively onely . Yet there is a goodnesse created , called Gods goodnesse , because it proceeds from God , which is our happinesse of grace , shall be our happinesse of glory , not the foundation of it , but it ; save that the happinesse of grace is the foundation of our happinesse of glory , but to this manner of foundation you seeme to have no reference . Neither is there any colour of reason to inferre as you do , that therefore Gods justice and loving kindnesse did remove all necessity from mans will , because that had utterly extinguished that goodnesse wherein onely it was possible for the creature to expresse the Creators goodnesse manifested in creation . And you may as well say , that Christ also might have sinned ; for necessity to keepe him from sinne would have utterly extinguished that goodnesse , wherein onely it was possible for his manhood ( being a creature ) to expresse his Creators goodnesse manifested in his creation and assumption into one person with the Sonne of God. Nay the truth is , if from the beginning wee had beene necessarily enclined unto good , wee had more lively expressed Gods goodnesse , then now wee doe being freely good . For God himselfe is good necessarily , not freely . It is a senslesse speech to say that mans goodnesse expresseth Gods goodnesse communicative : for mans goodnesse is the very goodnesse communicative of God. For Gods goodnesse communicative is no goodnesse formally in God ; but Gods formall goodnesse is uncreate , and therefore incommunicable unto creatures . Therefore it must be goodnesse create which is Gods goodnesse communicative ; and that is the verie goodnesse of man it selfe . For God is the author of it , in genere causae efficientis . Create in mee a new heart , and renew a right spirit within me . And therefore the distinction of the goodnesse of God communicative , and communicated is very absurd : like as your similitude resembling it to a seale , and the stampe thereof : Onely the Sonne is the image and character of his Father , we are made after the image of God. His goodnesse increate is that which doth communicate goodnesse unto us in genere causae efficientis . And our goodnesse is the worke of Gods goodnesse . But no more proportion betweene them , then is betweene nature increate , and nature create . But it is your usuall course to affect similitudes contrary to all sobriety . Yet you have found out a proportion betweene Gods goodnesse and ours : but in as disproportionable a manner as could be invented . For you compare Gods working freely with mans being freely , most incongruously . God communicates his goodnesse freely , that which duly answereth unto this , is mans communicating his goodnesse freely . But seeing Gods being good , is as a being necessarily , if God had made us to bee good necessarily , that is impeccable by his grace , herein had wee better exprest the manner of his goodnesse . And if otherwise we could not be like unto God , it followes that the Angels now for many thousand yeares have not been good like God , because they have beene good by necessity , and not freely . So neither Gods Saints in heaven are good like God , because they are good by necessity , and not freely . T is untrue which you adde , that man could not be confirmed in such goodnesse as hee had , or translated unto everlasting happinesse , but by continuing freely good for some space . For Christ was impeccable from the first moment of his conception , yet this never hindred his confirmation in his goodnesse , or translation to everlasting happinesse . And it is a most absurd conceit to say that impeccability should hinder confirmation in that goodness which man had from the beginning , even from the creation . For if God made him good and withall impeccable , how was it possible he should not be confirmed in that good wherein hee was created ? And yet here you decline to the corrupting of the question , as when you oppose impeccability to the doing of good freely . For I hope your selfe will not deny , but that Christ was impeccable , and that what good soever he did , he did it freely : For like as the wicked , in state of nature , cannot but sinne in generall , that is one way or other ; yet because they are not necessitated to any particular sinne , therefore there is no particular evill that they doe , but they doe it freely : In like sort though Christ could not but doe good in generall , so that whatsoever he did should be good ; yet seeing he was not necessitated to any particular good , therefore what good in particular soever he did , did it freely . So doe the Angels , so shall we in the kingdome of heaven . Hitherto under colour of consequence , which yet indeed was no tolerable consequence , you did stride very wide from the matter you had in hand , ( to wit , of Gods obligement in justice to make men taste of the fruits of his mercy , after their wilfull contemning of it ) into an aliene matter farre removed , touching impeccability . Now you seeme to returne to your former discourse , but in such a manner , as if you meant utterly to overthrow it : for here you give us to understand , that so long as man doth lesse evill then he might doe , he may be confirmed in goodnesse , and translated unto happinesse . Now I pray , as bad as the Sodomites were , yet were they not lesse evill then they might be ? For if God had suffered them longer , and left them destitute of his grace , had they not profited in pejus , growing worse and worse ? And yet I confesse hereupon to bee confirmed in no better goodnesse then they had , had not beene much , seeing this their goodnesse had beene never a whit : but you say not onely this , that they that doe lesse evill then they might , may hereupon not onely bee confirmed in that goodnesse which they have ( which may be very farre off from any goodnesse at all ) but also translated to everlasting happinesse . Since mans fall ( you say ) wee are not capable of mercy , but by free abstinence from some evills . Now I demand whether this free abstinence from some evills , be of grace or no ? If of grace , whether this grace be not a fruite of mercie ? If so , then it appeares that before we abstaine from any evill , wee are capable of mercy , thereby to obtaine grace , to abstaine from evill . I know no state that makes a man uncapable of mercy in this life , but onely the state of sinning against the holy Ghost . I doe not like your distinction of doing good , and doing it naughtily ; for , whatsoever we doe naughtily , therein we cannot be said to doe good , but evill rather : for therein we sinne , and in sinning wee doe not any good , but evill rather . Yet I confesse , wee may be said to doe good imperfectly , but not naughtily in my judgement . Though we doe both lesse evill , and the good that we doe lesse naughtily then possibly we might doe , God still you say diminisheth the riches of his bounty towards us . I professe at first sight , I tooke this to bee a notorious untruth , but when I considered a claw of your sentence , which is this , lesse evill then possibly we might doe . I reverse my judgement , and finde it to be a most vulgar and despicable conceit , though in the way of truth . For the contrary proposition to your supposition is a thing impossible . For how is it possible that a man can doe at once all the evill that he can doe ? Now if he doth not doe all the evill that possibly hee can doe , there is some comfort in your paramutheticall contemplations , and hee neede not feare lest God proceede to diminish the riches of his bounty towards him . And so might the Sodomites comfort themselves at the worst , for certainly they had not done all the evill that possibly they might doe . Now it was well worth the having , to heare you explaine unto us , what you understand by the influence of Gods gracious providence , which you say God restraines , and by restraining suffers men to fall from one wickednesse to another , suffering the reines of our unruly appetites to bee given into our u●ieldie hands . Here be good phrases , which if you would bee pleased to interpret unto us in plaine termes , I doubt not but wee should finde good matter to worke upon . But to the comfort of all profane persons bee it spoken , God doth never deal thus with any by your computation , but such as have done as much evill as possibly they can doe . To be capable of well doing is to be capable of Gods mercy , and you have already told us to our comfort , that to do lesse evill then possibly wee can doe , doth make us capable of Gods mercy ; yet here you say , this cannot bee done without Gods love and favour . Now to my judgement , no person is so profane or impious , but that hee doth lesse evill then possibly he might doe ; whence it followeth , that to this state of impiety considered as lesse then possibly might be , he is arived through the love and favour of God. Yet what you meane by the love and favour of God I know not , and throughout I finde cause to doubt , that you meane nothing lesse then to advance the honour of Gods grace , but onely your scope to advance the power of mans free will. And I wonder you consider not how you enterfare , and crosse your owne shinnes in your discourse , when you conceive the love and favour of God as a meanes to make us capable of the mercy of God ; you might as well say , that the mercy of God makes us capable of his mercy : for love and favour shewed unto him that is in misery , is in the way of mercy . So when you make a great difference betweene withdrawing a mans selfe from the extremities of mischiefe , and the doing of such good as may make a man capable of well doing , you contradict your selfe : for to do lesse evill then possibly might bee , what is it other , then to withdraw from extremities of mischiefe ? yet that is enough to make a man capable of well doing , as you have signified in this very page more then once , as namely , both in the first sentence , and in the third , yet this is wilde enough to say , A man must doe good to make himselfe capable of well doing . By the sentence following it seemes that this good that is to be done to make us capable of well doing , is to repent , and this you say cannot be done without the attractions of infinite love ; yet usually you make a worke of nature to bee a preparation to grace , and sometimes you call that worke of nature humility , sometimes the doing of lesse euill then wee might doe . And what you meane by the attractions of infinite love , I know not , for you make it incident to men without the Church , who are not so much as drawne hereunto by the word , so that , as it seemes , it can be no other then Gods patience in sparing them , and so leading them to repentance , that you meane in this place . Yet see into what absurdity of conceit you cast your selfe , while you make shew to honour the grace of God ; as namely , when you say , since Adams fall , our love to sinfull pleasures is so strong , that we cannot repent without the infinite attractions of love , implying thereby that before Adams fall , wee could repent without infinite attractions of love . But I pray consider , what need was there of repentance before Adams fall ? Yet such obedience as then was congruous to innocent and und●filed nature , could he performe without speciall grace ? Yes you thinke he could : this is a bit you can swallow easily , and digest with as great facility . And so belike your opinion is of the Angels , to wit , that the good Angels stood by the meere freedome of their owne wils , having no other adjutorium gratiae then the reprobate Angels had : directly against Austin de Civitate Dei , l. 12. c. 9. You beginne to discover the mystery of your meaning , when you say , that Many whom this infinite love doth daily imbrace , because they apprehend not it , are never brought by the attractions of it , to true repentance . So then the attractions of Gods infinite love are the causa sine qua non , but what is the cause , qua posita ponitur effectus ? O this is our apprehending of it . And I pray what stile doe the learned give to that causa sine qua non ? doe they not commonly account it causam fatuam ? So then you make shew to magnifie the attractions of Gods love , and the efficacy thereof , but t is onely in a fatuous manner , and you make but a fatuous efficacy thereof : but mans will alone , in the apprehending of it , hath the true efficacie of repentance in the course of your Divinity . Now I pray what is this love you speake of , and what manner of attraction is it , and wherin doth it consist ? and how are we said to apprehend it ? and wherein doth that consist ? By the place alledged out of Rom. 2. 4. you signifie that this love of God is no other then that goodnesse whereby he leadeth unto repentance , and that goodnesse there mentioned seemes to bee no other then Gods forbearance and long suffering . Call you this the attractions of his infinite love ? Yet notwithstanding Austin was bold to professe , Quantamlibet praebuerit patientiam nis● Deus dederit quis aget poenitentiam ? Though God affords never so much patience , yet who shall repent except God gives repentance ? your present discourse preacheth unto us another doctrine , to this effect ; Quantamlibet praebuerit patientiam nisi homo apprehenderit quis aget poenitentiam ? Though God affords never so much patience , yet who shall repent except he apprehends it ? And I pray what is it to apprehend Gods patience , or his leading of us to repentance by his goodnesse and patience ? Can it be any thing else then the taking of the opportunity offered , and to repent indeed ? So then your meaning is this in plaine termes , Many whom this infinite love of God doth embrace , ( to wit , in leading them by his goodnesse and patience unto repentance ) yet are never brought by the attraction of it to true repentance , and all because they doe not apprehend it , that is , because they doe not repent . Is not this issue of your discourse very grave and Theologicall ? yet when you say the reason why by this love they are not brought to repentance , is because they doe not apprehend it , you seeme to imply that they may apprehend it if they will. Yet because the Text alledged by you is expresly against this , therefore you are contont to nicke your former assertion your selfe , with a crosse blow , that so your selfe may have the first credit of contradicting and confuting your selfe , as when you say , of whom speakes he thus , of sueh onely as truly repent ? A mad question as ever was proposed , as if there were any colour that the Apostle should say of them that repent , that they despise the riches of Gods goodnesse , leading them to repentance ; yet that you may have some matter to worke upon , having erected an enemy of straw , you foile him most valiantly , by answering , Nay , but of them who for hardnesse of heart cannot repent . Not considering how fondly herein you contradict your selfe . Nay by the way I note an aknowledgement of yours , to wit , that a man may despise the goodnesse of God leading him to repentance , though through the hardnesse of his heart he cannot repent at all . 4. You demand in the next place , whether the riches of Gods bountie were fained , or whether hee did onely profer , but not purpose to draw them to repentance which repented not ? I answer , it was not fained , neither doe I finde any thing that he profered at all in this passage of the Apostles . But that this is a meere fiction of yours , ut recto stet fabula talo , and that hee did truly draw them to repentance ; but how ? as by patience and long-suffering he may be said to draw them , and no other goodnesse of God drawing them to repentance is mentioned in this place . Like as opportunity is said to draw and invite men to the doing of something in season . In like sort the judgements of God invite unto repentance , the mercies of God provoke unto ▪ obedience , to thankfulnesse . But yet Austin was bold to say , Quantamlibet praebuerit patientiam nisi Deus dederit , quis aget poenitentiam ? So that this is a tacite exhortation and invitation to repentance by Gods workes . And much inferiour to the power of the exhortations of his word : yet God doth exhort by the ministery of his word , many whose hearts notwithstanding he hardneth . As is apparent in sending unto Pharaoh , and commanding him to let Israel goe ; yet withall made knowne to Moses , that hee would harden Pharaohs heart , that hee should not let Israel goe . And dare you professe this course of his , so plainly testified in holy Scripture , to be no part of Gods protection , no fruit of that wisedome which is from above , but a point of earthly policie devoid of honesty , a meere tricke of worldly wit , to whose practise nothing but weaknesse and impotency to accomplish great designes , can misin●line mans corrupted nature ? And the truth is , in this course of God nothing is profered at all , but onely something suspended , to wit , the execution of just vengeance . In his word something is profered , but what is that ? Not repentance , as you misconceive , that rather is required and commanded onely upon repentance , remission of sinnes , and salvation is profered . And if repentance were profered , I pray upon what termes ? you will say , in case they would apprehend it . This have I already shewed to be all one , as if you should say , In case they did repent ; and of the sobriety hereof let any man judge . Againe , you professe that this is profered to such men as through the hardnesse of their hearts cannot repent , and judge whether the same incongruities which you charge upon our Tenet , are upon any other ground then this , and while you maintaine this , whether they doe not reflect upon your Tenet also . Now on the contrary , whereas we object against you , that if God willeth , and so ardently as you speake , that all men should repent and be saved , how comes it to passe that they doe not repent ? Considering that the Apostle professeth that Gods will cannot be resisted , and that it manifestly implies an impotency or weaknesse in God , in not being able to bring to passe what he so ardently desires . Now to the latter objection of these , you answer , by deniall that it implyeth any such impotency in God ; yet Austin long agoe did acknowledge this consequence , Enchirid. 96. Deo quam facile est quod vult facere , tam facile est quod non vult esse non sinere . Hoc nisi credamus , periclitatur , ipsum nostrae fidei confessionis initium , qua consitemur in Deum Patrem omnipotentem credere . Neque veraciter ob aliud vocatur omnipotens , nisi quia quicquid vult potest ; nec voluntate cujusquam creaturae , voluntatis omnipotentis , impeditur effectus . Et cap. 27. In caelo & in terra non quaedam voluit & fecit : quaedam vero voluit & non fecit , sed omnia quaecunque voluit fecit . Et cap. 98. Quis porro tam impii desipiat ut dicat Deum malas hominum voluntates quas voluerit , quando voluerit , ubi voluerit , in bonum non posse convertere . And whereas you say , that man is not capable of endlesse joyes , unlesse he will be wrought by meere love , without the impulsions of unresistible power to love him , to love God , the same insinite love which drawes him unto repentance in congruity leaving a possibility not to be drawne by it : This is a notorious untruth . For was there any possibility in Christ to sinne , or not to bee drawne to that which was good ? I thinke you will not avouch it : And was he not therefore capable of endlesse joyes ? And if Gods will be unresistible , as the Apostle plainly testifieth , shall not the operation whereby his will is accomplished , bee irresistible ? And shall such a bug-beare deterre us from acknowledging God to be the author of repentance ? and move us to give the glory thereof to the will of man , who through the hardnesse of his heart cannot repent , as the Apostle speaketh . Againe , the Scripture testifieth that whatsoever God willeth , that he doth both in heaven and earth ; whether it be by power resistible or unresistible is nothing to the purpose . But you maintain , that what God ardently willeth , is not brought to passe , by reason that man willeth not . Neither doe w●e maintaine , that God in working whom hee will unto repentance , doth doe this by bereaving man of power to resist , ( which alone denominates the operation of God irresistible ) but onely by taking away the will of resisting , while ex nolentibus volentes facit . And consequently wee say not , that God takes away all possibility of refusing to be drawne by it . For we maintaine that God brings to passe contingent things contingently , that is , with a possibility to the contrarie ; though supposing Gods wil to the contrary , this possibility shall not be actuated . And so when God workes a man to faith and to repentance , nullum humanum resistit arbitrium , No mans will resists ; and that the grace which God gives , a nullo duro corde respuitur , is refused by no hard heart . So that all this is done without all coaction . For neither can the will be constrained , and God in making men volentes ex nolentibus , cannot without great absurditie be said to constraine them , as you would fain insinuate , having no sound argument for it , but such poore trickes to serve your turne withall . And when God promiseth to circumcise the hearts of his people , and thereby to make them love the Lord their God with all their heart , and with all their soule , hee doth not say he will constraine them to repent , Deut. 30. 6. So when hee promiseth to take away their stony heart , and give them an heart of flesh , and put his owne Spirit within them , and cause them to walke in his statutes and judgements , and to do them , Ezech. 36. 27. hee doth not signifie that hee will constraine them . For God can change any mans will without constraining . Nay in making them willing , it is contradiction to say he doth constraine them to be willing : for constraint is against the will : but it is impossible a man should bee willing against his will ; yet this you obtrude upon your adversaries , as though they maintained that God by his power did make them repent against their wils . Neither yet can we like that other extreame which you approve , that men must first be brought to a willingnesse , and then God makes them repent . For to will to repent , is to repent ; for repentance is the very change of the will. Neither can you in any sober manner expound unto us , how God is said to make men repent after they are made willing hereunto . And yet the very will to repent is the worke of God , as who it is that worketh in us both the will and the deed , according to his good pleasure , Philip. 2. 13. not by such attractions onely you speake of , though you are loath to betray your Pelagian Tenet , though you expresse the threatning of judgement and thereby imply what you meane by attraction of love , to wit , the promises of reward . Now this apparantly is not to worke it : for this is onely suadere , and suadere is not to worke it . And the case is cleere , even by your opinion , that God doth not work it , as oft as he doth exhort unto it , which yet he should , if suadere and hortari thereunto were to worke it . And indeed suadere & hortari ut resipiscamus ; is onely to exhort and perswade , that wee would worke our selves unto repentance : And in this sense to interpret S. Paul , where he saith , God workes in us both the will and the deed , according to his good pleasure , was of old the practise of the Pelagians , as S. Austin hath discovered long agoe , de grat . Christi cont . Pelag. & Calest . cap. 10. For thus Pelagius plaid the commentator upon S. Paul : Operatur in nobis velle quod bonum est , velle quod sanctum est , dum nos terrenis cupiditatibus deditos mutorum more animalium tantummodo praesentia diligentes , futurae gloriae magnitudine & praemiorum pollicitatione succendit ; dum revelatione sapientiae in desiderium sui stupentem suscitat voluntatem ; dum nobis suadet omne quod bonum est . And therefore he urgeth Pelagius to confesse another manner of grace then this , if he will be accompted a Christian : Ibid cap. 11. Nos eam gratiam volumus isti aliquando fateantur , qua futurae gloriae magnitudo non solum promittitur , verumetiam creditur us speratur . Nec solum revelatur sapientia verumetiam & amatur , nec suadetur solum omne quod bonum est , sed & persuadetur : han● debet Pelagius gratiam consiteri , si vult non modo vocari , sed & esse Christianus . And thus to circumcise our hearts in causing us to love him , and to walke in his wayes , and to keepe his statutes and judgments , and to doe them ; this I hope is not to strangle us , yet here is no violent operation in all this . For , Dum non mod●versas à vera side , sed adversas verae fidei voluntates convertit & ex volentibus nolentes facit : it is so farre from violence , that the will rejoyceth that God hath thus reformed it ; we do but as Scriptures teach , when we make the work of faith a worke of power , 2 Thess. 1. And shall not the raising of men from the dead be a worke of power ? and is not the worke of grace such a worke , Eph. 2. 2 ? But you doe ill , under colour of magnifying the love of God , to dishonour both his love and his power ; his love , in confining it onely to promises , and threatnings , as if by these operations alone he moved us unto repentance ; his power , in denying that God brings to passe those things which hee desires to bring to passe , and that ardently . And this latter is Austins objection as well as ours ; and hee makes the former to be meere Pelagianisme , as wel'l as we doe . In the next place you tell us , We are to beleeve that Gods infinite power shall effect all things possible for them that love him ; but constraines no mans will to love him . But doth he make mans will to love him without constraint ? why did you not expresse your minde on this point ? you are willing to acknowledge God to be the author of glory ; but I doe not finde you so ready to acknowledge God to be the author of all goodnesse , the author and finisher of our faith , of our repentance , of our obedience . Did you acknowledge this , there should bee no difference betweene us . For we doe not affirme that he works faith and repentance in us , by way of constraint . And when the Apostle prayeth that God would worke in the Hebrewes , that which was pleasing in his sight ; you shall never finde in any of our Divines , that the meaning of the Apostles prayer was , that he would constraine them to doe that which is good and acceptable in the sight of God : I know no power in God but infinite , and seeing what worke soever he workes , is by the exercise of his power , it cannot be denied , but that it is the exercise of that power which is infinite . Againe , is man or Angell able to circumcise our hearts , so as to make us to love the Lord our God with all our hearts ; It is not , as I presume you will confesse ; why then shall not this worke of Gods love in circumcising our hearts , and making us to love him , be accounted a worke of power infinite ? And Austin divers times professeth , that God doth convert our hearts , omnipotenti facilitate , by an almighty facility , and when God regenerates us he quickneth us and raiseth us from death to life , Eph. 2. 2. and is said to transform , us as it were of beasts to make us become men , Esay 9. and how can this be wrought by lesse then power infinite , as when Bernard confesseth of God saying , Bern●n circumcis . Dom. Serm. 2. Numquid non vere admirabilem experti sumus in imitatione utique voluntatum nostrarum . As for Gods power to the immediate parent of our love to God , it is no article of our Creed , but a tricke of yours to insinuate any thing on your adversaries part that may make your owne cause seeme plausible : wee rather conceive Gods grace and mercy to be the immediate cause of the circumcision of our hearts , whereby wee are brought to love him . Neither doe we say , that he workes in us the love of himselfe immediately , but rather by faith brings us first acquainted with the love of God towards us , according to that of Iohn , 1 Ioh. 3. 19. We love him , because he loved us first ; and to that of S. Paul , The end of the Law is love out of a pure heart and good conscience , and faith unfained , 1 Tim. 1. 5. No other seed of our love to God , doe I acknowledge to be sowne in our soule . Yet I doubt you referre this to a seed of nature , and not to a seed of grace , though you doe not affect to manifest your meaning so plainly , as it were fit you should . And no marvell . For they which doe evill hate the light . As for constraint ; we hold that infinite power cannot so worke the will : Bodies may be constrained to suffer the execution of mens lusts upon them , and may justly breed loathing in the parties so constrained . As for the will , that non potest cogi , cannot be constrained : And I wonder you that take notice of so many choice points of philosophy and divinity , whereof others doe not , should not all this while take notice of so popular a Maxime as this : though I confesse your taking notice of it in this place had marred your game ; for the furthering whereof you are content to obtrude upon your adversaries so unreasonable a conceite , as if they maintained , that the will of man may be constrained : yet suppose the will were constrained by God to love him , would this breed in God a loathing of him ? Thus the foule and uncivill resemblance you make transports you . Yet I have read , My soule loathed them , and their soule abhorred mee : but I never heard the contrary , My soule loathed them , and their soule loved mee : for while we abhorre God , as enemies unto him , yet notwithstanding even then hee loved us , Rom. 5. 8. how much more when we love , will he continue to love us , and not turne his love into loathing ; as mens lusts turne into loathing sometimes , as being satisfied , and disdaining to be scorned by them , whose bodies though they could force to be subject to their lusts , yet could not winne their loues . But God never makes us unwillingly to love him ( it is a thing impossible ) but as Austine saith , Ex nolentibus volentes facit . T is true , God loves a cheerefull giver , but who makes this cheerefulnesse but God ? and whose workes is it fit hee should love but his owne ? Like as it is said of him , that Cor●nat non merit a nostra sed donasua , he crownes not our works , but his owne : And where there is a willing minde , there it is accepted , not according to that which a man hath not , but to that which he hath : but whose worke is this willing minde ? Is it not God that worketh in us both the will and the deede ? And that God doth not wrest any obedience from us , but makes us willing , and ready , and cheerefull in the performing of it , not onely in the way of doing what hee commandeth , but in suffering what hee inflicteth , or permitteth the sins of others to inflict upon us . In so much that the Apostles rejoyced that they were accounted worthy to suffer for the name of Christ. And if a father prevaile to worke his childe to dutifulnesse , though with much a doe , yet in the end masters his stubbornnesse , will hee love his childe , or his obedience , or dutifulnesse the worse for this : yet God more effectually , and with a great deale more case changeth our hearts , even omnipotente facilitate , as Austine speaketh , and shall hee love our obedience , our thankfulnesse , our repentance the lesse for this ? 5 Now wee are like to receive something concerning the maine probleme , to wit , In what sense God may bee said to doe all that he can for his vineyard : All this while you have beene as it were in trimming your instrument , and it seemes not to bee yet in tune : the first musick is so harsh , and without all harmony , I cannot devise a construction thereof to carry any tolerable sense . But the sentence following seemes to bee of the same nature : where you call that Revenue , which before you called Charge very incongruously , as if a mans revenues were a burthen unto him , whereof he did exonorate himselfe . Or if it bee spoken of Bursers accounts in Colledges , the incomes are not to them that are charged , and put to exonerate themselves , but to the Colledges ; this at the best is but a gamboll , le ts come to the naked truth . Though mans love to his dearest friend , bee in respect of Gods love to us , but saint , and his power small , yet because his love to justice is much lesse , he● oft-times effects that for his temporall good , which God , though infinite in power doth not effect for those whom he infinitely loves . I thinke I may bee bold to say that this is infinitely false : God loved Iacob , and hated Esau : now all whom God hates as he hated Esau , he damnes ; and all those whom he loves as hee loved Iacob , he saves ; yet this love was but infinite : and what love of man or Angel , vicious or vertuous , can effect the like ? Yet God blessed both Esau and Ismael with temporall blessings ; and what friend by good courses or lewd courses was able to equall it ? what creature can equall that temporall good that God affords to any reprobate ? for hee gives him his being and all that hee enjoyes ; nay , what man or Angell can doe ought for him , in the effecting whereof , God hath not a greater hand then the man or Angell himselfe ? Yet you suppose that God infinitely loves the very reprobates . It is familiar with you to suppose , that God loved Esau , and that infinitely , of whom the Scripture professeth , that God hated him . Your suppositions are fat and well fed , but your arguments are more leane and ill favoured then the leane kine of Pharaoh . Yet I will be content to helpe you a little in the way of argument : Gods love , saith Aquinas , is in respect of designing some good to his creature ; now God doth will temporall good to the very reprobates , and that in such a manner as cannot be supplied unto them but by power infinite . In no other sense doe I finde , that it may bee tollerably avouched , that God loves them infinitely , though you are pleased to suppose it often . It is untrue , that his grants made to man , must undergoe the examination of justice ; for it is law full for him to doe what hee will with his owne , to bestow being , and gracious being , and consequently glorious being on whom he will ; for both grace and glory is executed on man in the way of mercy , and hee hath mercy on whom hee will. And though he hath revealed unto us by what rules hee will proceede in pronouncing the sentence of salvation , or condemnation , yet hath he revealed unto us no rules , according whereunto hee proceedeth in giving grace unto some , and denying grace unto others . And both Suarez and Vasquez ( though opposite in other points about the justice of God ) concurrently professe , that there is no justice in God towards man , but upon presuposition of his will. And those unchangeable rules you speake of , for confining God in the execution of his power , according to his gracious will , are like Castles in the aire that have no foundations , and fit for nothing but to discover the new world in the Moone , and to ease the man there of his burthen , that travelled so long with a bush at his backe : God may convert whom hee will , and consequently save whom he will , as the Holy Ghost teacheth us ; this is no fiction , Quis porro , saith Austine , tam impie desipiat ut dicat Deum malas hominum voluntates , quas voluerit , quando voluerit , ubi voluerit , in bonum non posse convertere ? Who doth so impiously doat as to say , that God cannot convert the evill wills of men , whom hee will , when hee will , and where hee will. Yet you say as much as this comes to , when you tell us of unchangeable rules of justice , restraining God from converting and changing the hearts of men , without all feare of imputation , either of dotage or impiety : God you say loves justice more then mankinde : God loves himselfe better then hee loves mankinde , or all his creatures ; for he made all things for himselfe , Prov. 16. 4. But as for any justice in God that limits his will , I know none , neither are you able to prove any as I am verily perswaded . What you have hitherto delivered , I thinke I have not suffered in any materiall part to passe unsaluted , unanswered . CHAP. XVII . The truth and ardency of Gods love unto such as perish , justified by our Saviour , and S. Paul. I Would your propositions were onely paradoxes ; but indeed , we have weighed them in the ballance , and found them plaine untruthes ; yet what those propositions are which you intimate when you say , These are no paradoxes , but plaine truth , I am to seeke ; neither can I tell whereto to referre it , but to a point which you aime at and insinuate rather then expresse , as if you feared plaine dealing most . For , that which you undertooke to shew in the former Chapter , was onely this , In what sense God may bee said to have done all that he could doe for his vineyard : yet your ensuing discourse throughout hath very little correspondency thereunto . But the point you aime at is to perswade , that God doth all that hee could doe for all reprobates , and that hee doth as much for them as for his elect , and the difference betweene the elect and reprobates , ariseth rather from their free wills , then from any different dispensation of Gods providence , in giving that grace unto the one which hee denies unto the other . A most foule opinion , and therefore no marvell if you are content to travaile long in the delivery of such a monster , and seeme to desire that your Readers forwardnesse in understanding your meaning , should deliver you thereof , and if his propitious affections should be as ready to embrace it upon your weake suggestions , the whole businesse shall be very preposterously carried . Yet unlesse this conceit of yours bee admitted , you tell us , Wee shall hardly finde any true sense or good meaning in Gods protestations of sorrowes for his peoples plagues , or in his expostulations of their unthankefulnesse , or in his kinde invitations of them to repentance which never repent , or in his tender profer of salvation to those that perish . Whensoever you shall charge us with any of these like places ; if a true sense and good meaning of them shall be found by us , though hardly , without the acknowledgment of your foule Tenets , wee shall not faile to obtaine wherewithall to answer you . Certainly , sorrow is not incident to God , no not for the plagues of his elect , and therefore cannot be attributed unto him but , per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by conformity to the nature of man. Sorrow may be incident unto Christ , for hee was man as well as God ; and so man is subject to the law of God , which commands us to love our neighbour as our selfe , and who is to bee accounted our neighbour , himselfe hath taught us in the parable of a certain man that descended from Ierusalem to Iericho , by the way as he went fell into the hands of thieves ; and a fruit of this love is well knowne to bee compassion , whereby wee rejoyce with them that rejoyce , and weepe with them that weepe ; yea , weepe for them who weepe not for themselves . And yet it is very strange to inferre , that because Gods sorrows for his peoples plagues , doth inferre that he hath done all that he can for his people , therefore God hath done all that hee can doe for them that perish . Or , because God doth expostulate with his people for their unthankfulnesse , therefore he doth all hee can doe for the salvation not onely of his people , but of them that perish also . But it is true , in the ministery of the word , hee invites them to repentance that doe not repent . And it is as true , that if this bee required to the doing of all that hee can doe for the salvation of them that perish , then many thousands perish , for whose salvation God doth not all hee can doe . For many thousands have perished that never enjoyed the ministery of the word to bring them to repentance . They indeed that live within the precincts of Gods sanctuary enjoy this benefit , though many thousands of them perish . Neither doth it follow , that because God invites them to repentance , he doth all hee can doe for their salvation : For if it pleased him , hee could not onely invite them to repentance , but give them repentance , 2 Tim. 2. last , and Act. 5. 35. and Act. 11. and the 18. And as Austine saith , Quantamlibot Deus praebuerit patientiam , nisi Deus dederit quis aget poenitentiam ; so may I say , Quantumlibet Deus invitaverit ad rescipiscendum nisi Deus dederit quis aget poenitentiam . And as Austine in the same place professeth of such as God hath not predestinate , whether out of the Church or in the Church , Istarum neminem adducit Deus ad salubrem spiritualemque poenitentiam , qua homo reconciliatur Deo in Christo , sive illud ampliorem patientiam , sive non imparem praebeat . And consequently though hee profereth salvation upon condition of faith and repentance ( for no otherwise doth he profer it to any ) unto some of those that perish ; yet herehence it followeth not , First that hee profereth this unto all that perish ; or secondly , in profering it to any that perish , he doth all that he could doe for the salvation of them that perish , as when he saith , Esa. 65. 2. I have spread out my hands all the day long unto a rebellious people which walke in a way that was not good ; and herehence it followeth not , that hee did all that he could doe for their salvation : For this signifieth onely his invitation of them , and readinesse to imbrace them upon their repentance , and complaint of the hardnesse of their heart in not repenting . But God could doe more then this , hee could take away their stony heart , and give them an heart of flesh , and put his owne Spirit within them , and cause them towalke in his statutes , and to doe them , Ezech. 36. 27. And therefore it is a very vaine discourse of yours , when you say , The unremovable rules of eternall equity , will not suffer him to stretch out his hand any further then he doth towards the sonnes of men : for it is apparant that he doth stretch them further , to as many as in the course of his loving kindenesse he doth convert ; and thus farre hee doth stretch them out to as many as hee transports into the land of promise , as your selfe confesse . But whereas you say , The measure of their iniquity being accomplished , is an obstacle to God , as whom his justice in this case will not suffer to stretch them out so farre any longer ; this is one of the articles of your creede , besides all text of Scripture , or Christian reason : for God calls some even at the last hower of the day , as the Gospell preacheth in the parable of the labourers hired into the vineyard , end in the example of the thief upon the crosse , & the example of the Apostle , 2 Tim. 2. sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if at any time God may give them repentance : and the ancient saying is , inter pontem & fontem . And S. Augustine counts it impietie and madnesse to thinke otherwise , Enchir. 98. Quis porro tam impie desipiat ut dicat Deum malas hominum voluntates quas voluerit , quando voluerit , ubi voluerit , in bonum non posse convertere ? And the order of our Church in visiting the sick doth justifie this , in urging us to visite all , to invite all to repentance , even to the last gaspe . saving that indeede no mans iniquitie is at full till his death , and after death no calling to repentance ; for the wicked imediately upon their death are carried into hell , as Dives was ; and , Ex inferno nulla redemptio , out of hell no redemption . At you say , that with sorrow hee doth withdraw his hands , so you may with as good sobriety say , that with soraow hee doth punish the reprobate men and Angels with eternall fire , and directly contrary to Scripture phrase , Prov. 1. 24. Because I have called and you refused : I have stretched out mine hand and none will regard : 26. I will also laugh at your destruction , and mock when your feare cometh . As for the love of God in stretching out his hands , I deny it not , because to stretch out his hands in inviting unto repentance , is a speciall favour which God denies to many thousands , and such as whereby many a reprobate may and doth profit , ad exteriorem vitae emendationem quo mitiùs puniantur , to an outward emendation of their lives , that they may be punished more mildly . But you make this love to reprobates equall to the love of God towards his elect ; for you maintaine , that God doth as much as he can doe for the salvation of the reprobates . And it it apparant , hee doth no more for the salvation of his elect . Now this is an abominable opinion . And the stranger is Gods mercy in electing you ( wherof as I have read in some of your writings you make no doubt ) when you thinke you are not bound to render him more thanks for his goodnesse towards you then a reprobate is : but though yet you do not , you may doe ere you die , and be pulled out of this abominable opinion of yours , as out of the fire with feare . For as Paul was a chosen vessell of God , though for a while hee persecuted the truth of God , even unto bloud , so may you bee not withstanding your impugning of it , though in a milder manner I confesse : for your impugnation is not like to do any great harme save onely to your selfe . Our Saviour was the Sonne of man as well as hee was the Sonne of God , and made under the law , and therefore was bound to bee as compassionate to his people as Ieremy was , Ier. 13. 17. But if you will not heare this , my soule shall weepe in secret for your pride , and mine eye shall weep and drop down tears , because the Lords slock is carried away captive : So our Saviour wept over Ierusalem , saying , Jf thou hadst knowne even then a● the least in this thy day the things which belong unto thy peace , but now they are hid from thine eies . Luk. 19. 42. You aske , whether hee spake this as man , or whether the spirit doth not say the same ? and I aske whether your wits were your own when you made such a question ? Who could weepe and speake but man , and how could man weepe or speake this but as man ? Hath God any heart to be filled with woe , or eies to bee filled with teares ? yet the Spirit moved him to speake this . So if any Prophet had said it , as hee might have said it , the Spirit of God had moved him hereunto . And when Ieremy said , My soule shall weepe in secret for your pride , and mine eye shall drop downe teares , the Spirit of God moved him to utter this , for , Holy men of God spake as they were moved by the holy Ghost , 2 Pet. 1. 21. The truth is , the words are congruous to him , both as God , and as man , but the sorrow of heart , and teares of eies wherewith it was uttered , are onely agreable to the nature of man. How doe you prove , that he that spake this , spake nothing but words of Spirit and life ; because our Saviour saith , Ioh. 6. 63 It is the spirit that quickeneth , the flesh profiteth nothing , the words that I speake unto you are spirit and life : will it therefore follow that all that he spake was spirit and life ? Suppose it were so , would it herehence follow , that these words were not spoken by him as man ? Then belike , when he said I thirst , this also being words of Spirit and life ( as it needs must if all that he spake were spirit and life ) hee spake not this as man likewise when hee said , My soule is heavy unto death , and on the crosse , My God my God why hast thou forsaken mee , these words were not his words as hee was man : and though hee spake nothing , but what the Father gave him in commandement to speake , yet herehence it followeth not , that therefore he spake them not as man. For by just proportion of reason , if this were admitted , it would follow , that hee spake nothing as man ; no not that , I have desired to eate this Passeover with you ; nor that , How was it that hee sought after mee , wist hee not that I must goe about my Fathers businesse ? nor that , My Father is greater then I , T is true , His bowels of compassion were freely extended towards them in exact conformitie , not so much to the love of God ( as you discourse at pleasure , according to your owne extravagant conceits of the love of God , equally extended to the elect and reprobate ) as to the will of God : for , being made under the law , he was bound to the like compassion & commiseration , as to pray for his persecutors , so to mourne for the judgements of God upon his brethren , according to the flesh : yet one word by the way concerning this , Was the measure of Ierusalems iniquity at this time filled up , or no ? It seemes it should be so in your computation ; for now it s said , The things that belonged unto their peace , were now hid from their eyes ; When should the doore of repentance be shut upon them , if not at such a time , and in such a case as this ? If so , then by your owne doctrine , Gods love ceaseth towards them , as but in the former sentence you signified ; & consequently Christs love and compassion should cease also , if it were but in conformity to Gods love ; but rather it was in conformity to Gods law , as I have shewed ; God the Father having made him in subjection to the law , and consequently was he bound to mourne for them , as well as to pray for them : for he was by vertue of the law to love his neighbour as himselfe . This incongruity ( as it seemes ) of yours you observed , and therefore as I guesse , you added , that his bowels of compassion were restrained also , by the same conformity , and though you tell us , that from different motions and distractions , occasioned from the indissolvable union of his divisible soule ( this is your owne language ) with these two attributes of the indivisible nature ( to wit , love and justice ) his teares were squeized out . Yet neither doe you tell us how his bowels of compassion were restrained , or wherein ; neither doe you make knowne unto us what these different motions and distractions in our Saviour were : Neither doth the story of the Gospell afford us any discovery of any such different motions & distractions you talke of : But to the end hee continued in his bowells of compassion towards them , as it appeares by his prayers for them upon the crosse : for indeede , his first comming was not to condemne the world , but to save the world . But in the old Testament , God himselfe , as God , expresseth his desires of his peoples obedience ; O that my people had hearkened unto me . This you will have to bee understood in proper speech : Piscator by a figure of speech , Talis optatio , saith hee , Deotribuitur per anthropopathiam . Utri creditis . With Piscator concurreth Iunius also . And wee have reason for it , because whatsoever God wills , that brings hee to passe both in heaven and earth ; how much more what hee desires , and that ardently . Yet you keepe your course contrary to reason and authority , in attributing desires unto God , of such things which never come to passe , which Austine long agoe professed to be all one with the denying of Gods omnipotencie . And not content with this , you most ridiculously contradict your selfe , and call it also an unquenchable desire , wheras your selfe have often professed , that the filling up the measure of mans iniquity doth quench this desire in God ; thereby making God not onely impotent , but mutable also . Israel might have truely said , Was there ever any love like unto this love wherewith the Lord embraced mee ? But what Israel ? even the true Israel of God wee say : but the true Israel of God cannot say so , the elect of God cannot say so according to your Tenet , for as much as you make the love of God towards reprobates to bee as great as the love of God towards the elect , yet as if you strained your words , you call it the excessive fervency of his loving kindenesse , to wit , even towards them that perish : and adde by way of Parenthesis , that Gods will is infinite , as if you had a minde to inferre thereby , that his love towards them were infinite . Now of Gods infinite will I never heard before : his power we say is infinite , because hee can doe every thing that is possible to bee done , his knowledge is infinite because hee knowes all things that may bee knowne , but God doth not will all things that may bee willed by him : Nay , his power receives limitation and restriction by his will , as touching the execution thereof ; for hee doth no more then what hee will. Likewise wee say Gods love is infinite in the way of extention , for it neither had beginning , neither shall it have end . But such is not Gods love towards them that perish , for it ceaseth by your doctrine when the measure of their iniquity is filled up : but such as it is , you say , it layeth no necessity upon their wills . A most ridiculous speech , as much as to say , it doth not make men repent necessarily ; whereas concerning them that perish , it is apparant that it neither makes them repent necessarily ; nor contingently . And as for the elect , hee gives them repentance , which he doth not to the reprobates ; as Austine long agoe professed , Istorum neminem adducit Deus ad salubrem spiritualemque poenitentiam qua homo reconciliatur Deo in Christo , sive illis ampliorem patientiam sive non imparem praebeat . Nyither doe wee say , that to whom God gives repentance , he gives obedience , he makes them to repent necessarily , to obey necessarily , but freely . For it is manifest that grace takes not away the power of disobedience , but onely prevents the act of disobedience , and that not in all particulars neither : for the children of God sinne too often . And as for those which want this grace which God bestowes on his elect , they have not onely liberty left them unto sinne , but also this liberty turnes into wilfulnesse , according to that of Austine , Libertas sine gratia non est libertas sed contumacia , Liberty without grace is not liberty but wilfulnesse . But yet wee say upon supposition , that God will give any man repentance and that at such a time . that man shall repent at such a time ; and t is impossible hee should not repent ; yet in repenting hee shall repent freely , and not necessarily Like as God ordaining Christs bones should not be broken , upon this supposition it was impossible it should be otherwise , albeit the soldiers abstained from breaking of his bones , not necessarily , but deliberately and freely . It is true the Lord saith , Open thy mouth wide and I will fill it : but his people would not hearken unto his voice . And now the question is onely as touching their obedience , whether God did any otherwise will that , then by commanding it in respect of those that perish ; wee say hee did onely command it in respect of such , wee say hee did not resolve to give them repentance , to give them obedience , though he could have done this , and doth doe this unto his elect , making them to passe under the rod , and bringing them under the bond of the covenant , not onely seeing their wayes , but healing them also ; healing their rebellions , and subduing their iniquities , and treading Satan under their feet : opening their eies , and bringing them out of darkenesse into light , and from the power of Satan unto God , quickning them when they were dead in trespasses and sinnes , creating a new heart , and renewing a right spirit within them : Doe you but acknowledge this , as you must unlesse you will renounce the Scriptures , and wee will never quarrell with you for saying , God doth all this contingently , and not necessarily . 2 The Apostles move a question to our Saviour concerning him that was borne blinde , Ioh. 9. whether hee had sinned or his fathers , that he was horne blinde , this was in respect of judgement corporall , you apply this to a judgement spirituall ; that judgement was positive to bee bereaved of sight , which in course of nature is otherwise then onely permissive , in suffering them to be such as hee found them . That was spoken in respect of some not common , but extraordinary sinne : for though there bee sinne common unto all , yet this judgement is not ; and therefore they might well thinke , if sinne were the cause , it must bee some extraordinary sinne , but our Saviour signifieth , that it befell him in the course of Gods providence , not so much in respect of sinne , as in respect of a certaine end whereto God had ordained it . But I hope neither the Apostles , nor any sober man would imagine that some extraordinary sinne was required unto this , that God should leave men as hee findes them , without bestowing some supernaturall grace upon them . And in despight of sinne , God doth afford this grace to many thousands : for God hath mercy on whom he will ; like as on the other side , in despight of mens civility , and naturall morality , whom hee will he hardeneth . Yet to the question by you proposed at pleasure you make no answer , but adde hereunto out of Ion. 2. 8. They that follow lying vanities forsake their owne mercies : as if you had a minde to imply , that there is something in man , that makes a difference , why some are suffered to walke in their owne waies , some are not , wherein you doe but corrupt the state of the question after your usuall manner . For the question is not about the consequent of lying vanities , or not observing them , but about the observing of lying vanities it selfe , or not observing them ; that is , how cometh it to passe that some are suffered to goe on in the course of their lying vanities , some are not , but rather are taken off from those ungodly courses wherein they have beene brought up , as many thousands were taken off thus in the Apostles daies : wee say it is the meere good pleasure of God that puts this difference , having mercy on some , and hardning others ; you take another course , as when you say , in your familiar and soliloquiall meditations with God ; Never hadst thou given them up to their owne hearts lust , to treasure up wrath against the day of wrath , had they not despised the riches of thy bounty : Here you mixe different courses of God together ; for when you talke of giving them over to their owne hearts lusts , ( Which scripture applieth to Gods dealing with his own people Israel , upon the despising of his grace , offered them in his word ) but the rest , as this also , being accomodated unto the heathens , you seeme to referre to the despising of the riches of Gods bounty declared to them in his workes : for as for the riches of Gods bounty declared in his word , the heathen were not pertakers of this , untill the dayes of the Gospell : and whereas by the phrase of speech used , you seeme to have an eye to that of the Apostle , Rom. 2 , 3. 4. the riches of Gods bounty in that place is specified onely to consist in patience and long-suffering : And how did they refuse it , but in refusing to repent ? For the bounty there mentioned is noted to be a bounty leading unto repentance . So that in the issue your meaning comes to this , that God would never have suffered them thus to have walked in their owne wayes , and to treasure up wrath against the day of wrath , if so be they had repented ? Now the question is , whether they had power to repent or no ; you seeme to imply they had , but you dare not expresse so much , because you see how manifestly contradictious that were to the text it selfe , where it is expresly said , But thou after the hardnesse of thine heart , which cannot repent , treasurest up wrath against the day of wrath . So that you , what by taking up pieces of Scripture at pleasure , and leaving out pieces as you list , make up a patcht coat contrary to the Scripture , which yet you commend unto us as Scripture it selfe ; Nay , what will you say if God did not so much as admonish them to repent ? Doth not the same Apostle plainly signifie so much , Act. 17. 30. where hee saith And God regarded not the time of this ignorance : but now hee admonisheth all men every where to repent . Againe , consider I pray you what is to be accounted the time , when this ceasure deserved to be fastened upon them , namely , of despising the riches of his bounty ? It seemes by your former discourse , it is not till they have filled up the measure of their iniquity ; for till then Gods infinite love was towards them ( according to your opinion ) and hee did not give them over to their owne lests . Now I pray consider , did hee not even afore this time suffer the Gentiles to walk in their own waies , according to the Apostles meaning , Act. 14. 16. although as the same Apostle saith , even at that time , Hee left not himselfe without witnesse , giving them raine and fruitfull seasons , filling their hearts with food and gladnesse . And this you take hold of in the next place , and tell us , that , these were unquestionable earnests of Gods everlasting love , and to prove it you adde by way of reason , for thou so lovedst the world , still holding up your deyout Soliloquies , as if you would enchant your Readers with an affected straine of devotion , that thou gavest thine onely begotten Sonne , that whosoever believeth in him should not perish . If this be not like capping of verses , I doe not know what is : for will it follow by any Logicall method , that because the giving of Christ for everlasting life to all that believe in him , is an evidence of Gods love to all ; therefore the giving of raine from heaven , and fruitfull seasons , is an unquestionable earnest of Gods everlasting love to all ? Yet I grant it is an evidence of Gods love as touching the preservation of their state temporall ; but you urge it as an evidence of Gods love , as touching the state of their soules spirituall and eternall : otherwise your discourse were nothing to the purpose . Yet to speake according to the Apostles drift in that place , hee proposeth them not as witnesses of his love , but as of his providence , which wee know extends even to bruit beasts , and to the very lillies of the field . Onely man is capable of deserving this testimony of divine providence , and so accordingly should be moved to seeke the Lord , and to worship him as God , who governes all , and provides for all , and not as a corruptible thing , thus wee interpret the Apostle , Act. 14. 16. according to the Apostle , Act. 17. 27. and Rom. 1. 23. and not at randome as you doe , fashioning his meaning in such a manner as may best accord with your extravagant opinions . Lastly , who seeth not , that if these be unquestionable earnests of Gods love towards them , then notwithstanding they have filled up the measure of their iniquity , yet Gods love continueth towards them the same still , and therefore cannot be said to give them over to their owne lusts , and to treasure up wrath against the day of wrath . For these and the like temporall blessings they enjoy still , and that in greater measure then is usually the portion of Gods owne deare children . To conclude this , wee make no doubt but that if all and every one should believe in Christ , all and every one should bee saved by Christ. But the question is , whether God gives faith to all : it is apparant he doth not , but onely to those whom hee hath predestinated , Rom. 8. 30. to those whom hee hath ordained to everlasting life , Act. 13. 45. to such as shall be saved , Act. 2. last . Perhaps your meaning is , that though God doth not give faith to all , but only to some ; the reason is , because some fit themselves for faith , and others doe not . And I verily believe this is your opinion , but it seemes you are ashamed to professe it and speake it out plainly . Yet the texts mentioned are directly against you , which confine the giving of faith not to mans disposition , but to Gods predestination ; like as those other also , Rom. 9. God hath mercy on whom he will , and whom he will hee hardeneth , and it is not of him that willeth , or of him that runnes , but of God that sheweth mercy : and 2 Tim. 1. 9. the Apostle professeth , that God calleth us , not according to our workes , but according to his owne purpose and grace . To the prosecuting of every which place , and making it good against any exceptions that you shall bring , I shall be willing to condescend , so long as God affords mee life and opportunity . But as yet you dissemble your Tenet , and play least in sight , and discover your meaning onely by insinuation . I know there is no greater argument of Gods love , then the giving of his Sonne , whence it manifestly followeth , that unlesse Gods love to reprobates bee as great as his love to his elect , Christ was not given to the reprobates ; like as our Saviour signifieth , that , Hee sanctified himselfe unto his death and passion ; not for the world , but for those for whom he praied , which were partly those whom God had already giuen him , and partly those who hereafter should believe through their word . Yet I confesse you are audacious enough to resist this argument , and openly to professe , that Gods love to the reprobate is as great as his love to the elect , which no Arminian was ever yet knowne to professe : yet you take upon you to prove , that this love was tendred to all . A strange phrase , which I thinke was never heard of before , as if love were like an ointment in a box , that might be offered and received if a man would . Of tendering grace I have heard , to wit , the grace of remission of sinnes and salvation upon our beliefe , but of tendring love I never heard . And of the tendring of this grace in Christ unto all that heare it preached , who ever doubted ? For this is no more then to say , that It is tendred unto all to whom it is tendred . And are you well in your wits to addresse your selfe to the proving of this , with some notable argument , which should be like a thunderbolt , and therefore no great marvell if some great noise preceed it . But still I perceive your meaning reacheth further then you dare as yet to professe ; for your meaning is to prove , that All that heare the Gospell and doe not believe it , seeing they shall bee guilty of greater sinne , and incurre greater condemnation at the day of judgement , therefore they could believe it if they would . This is the point that sticks in your teeth , and which you dare not openly and plainely professe , as indeed it is manifest Pelagianisme , and which the Arminians dare not at this day openly avouch , but rather professe that no man can believe or repent without grace . Whereas yet , like as your selfe maintaine , that no man in state of nature can doe otherwise of himselfe then sinne , yet is he justly condemned for sinning , none compelling him : in like sort , no man of himselfe can believe the Gospell , yet hee may be as justly condemned for not believing . For as for that naturall impotency unto that which is good , which is in all derived unto us from our father Adam , that is of it selfe sufficient to condemne us , and therefore most unsufficient to excuse us . And that impotencie being in all alike , the condemnation therefore shall be unto all alike ; but the increase of it by actuall transgressions which are freely committed , is not in all alike : for neither doth inclination naturall , or tentations spirituall , or occasions temporall hinder a mans libertie , in doing or refusing to doe any act ; so likewise neither can it hinder the aggravation of his sinne . But neither can this naturall impotency bee cured in any part but by the grace of God habituall , neither any good act according to this grace habituall he performed without another grace , both prevenient and subsequent actuall . If your minde serves you to deale plainly in opposing ought of this , you shall not want them that will bee ready to enter with you into the lists , and scholastically to encounter you . Yet I confesse the providence of God , especially in ordering and governing the wills of men , is a misterious thing , and the operation and cooperation of his will , with the operation and cooperation of the will of man. But I am a long time inured unto this , and now I feare no bugbeares , least of all from your selfe , with whom I have beene of old acquainted in our private and familiar discourse on these and such like arguments , and to tell you plainely my opinion , I doubt you have written so much , that you have had time to read but litle . And truly as for my selfe , as I have written little , so also I have not read much . But in these points I have spent not a little time , in searching after truth , and examining arguments . As for the place of the Apostle , Act. 17. 30. it seemes your meaning is , it pleads for universall grace now after Christs death : yet your selfe immediately before profested , that onely they that heare it and doe not believe , are guilty of greater sinnes ; implying manifestly , that since Christs death all doe not heare it . Yet if you have any other meaning , and will deale roundly in propounding it , I will be ready to consider this or any other place that you shall bee able to produce to what purpose soever , if orthodox in my judgement to subscribe unto it , if otherwise , to doe my best to confute it . 3 In the next place you are so farre from maintaining universall grace , that you undertake to give causes why all men in the world have not heard of this love of God in Christ. But these causes to be assigned by you are put off till hereafter , and that not of certainty neither : you onely say , They may bee assigned . T is your usuall course to feed your Readers with expectation , as it were with empty spoones . If you doe not gull them in putting them off to expectation t is somewhat the better . The reason you give why many might have heard of Christ , which yet have not heard of him , and might have beene partakers of his death , ( I thinke you meane of the benefit of his death ) which yet have not beene partakers of it , is starke naught . For that evill courses of men cannot hinder them from the participation of Christs death , appeareth by the calling of the Gentiles , and casting off of the Iewes . For were the deeds of Babylon ( thinke you ) better then they of Sion ? Wee Jewes by nature , and not sinners of the Gentiles , saith the Apostle , Gal. 2. 15. The Apostle in divers places , puts no difference betweene them that are called , and them that are not , as touching their manners before grace , 1 Cor. 6. 11. Eph. 2. 23. Tit. 3. 23. God sindes us weltring in our bloud , when he saith unto us , Live , Ezech. 16. and Saul was taken off from his bloudy courses to be made a member of Christ. And your doctrine to the contrary tends shamefully to the obscuring and disparaging of Gods grace , and to the advancing of the power of nature , and liberty of will ; the trick of the Pelagians of old , of whom Austine professed thus , Inimici gratiae Dei latent in commendatione naturae , The enemies of Gods grace welter themselves under the commendation of nature . And Austine professeth it to be impiety and madnesse to deny , that God can convert any mans will , when hee will , and where hee will. And you blush not to professe in another discourse of yours , that humility is the disposition , which prepares us for grace . I doubt you will finde little comfort in such humility , and that at the day of judgement , such humility will be found abominable pride . What you meane by pledges I know not , you love to walk in cloudes , and in the darke : if you mean the fruits of Gods temporall blessings , how will you prove that these were evidences of that love which God man fested in the death of his Sonne ? And if it were so , then this evidence should be manifested to all of ripe yeares : for all are partakers of Gods temporall providence , even they that have filled up the measure of their iniquity . Yet then you usually professe , God withdrawes his love from them : but how can that bee if hee afford them the unquestionable earnests thereof , as before you called these pledges : whereas in the close you say , that many are not acquainted with this manifestation of Gods love , and that out of meere mercy , it may well passe for one of your paradoxes . I never doubted but that it was a mercy to know Christ , and the love of God to the world in him ; but that it was a mercy to want Christ , I never read nor heard till now . Neither is it necessary that men , though reprobates , should be enraged to evill by the Gospell : for God can make even reprobates to profit by it , ad exteriorem vitae emendationem quà mitius puniantur , To the outward emendation of their lives , to the end their punishment may be the milder . And we finde by experience that all were not enraged against it . CHAP. XVIII . Want of consideration , or ignorance of Gods unfained love to such as perish , a principall means or occasion why so many perish . FRom Gods love to his Vineyard , you have proceeded to discourse of his infinite love towards them that perish ; and because in the issue they are never the better for it : and Solomon saith , that open hatred is better then secret love , which some understand of fruitlesse love : therefore to salve this inefficatious nature of Gods love as you shape it , ( though yet you count it infinite and ardent , and excessively fervent ) you here take upon you to discover unto us the reason why it proves so inefficacious , and that without prejudice to the love of God ; and that is , you say , on mans part , to wit , Want of consideration , or ignorance of Gods unfained love towards them . Yet wee doe not say , God is made any looser by the damnation of so many thousands , both men and Angels : for the glory of God is indifferently advanced , as well in the condemnation of them that perish , as in the salvation of his Elect . And the Apostle in this case professeth , saying , 2 Cor. 2. 15. Wee are unto God the sweet savour of Christ in them that are saved , and in them that perish : But you proceede and tell vs , That God hath from eternitie infallibly forecast the entire redemption of his infinite love , which unto us may seeme utterly cast away . And of men , if many die , the fault is their owne , or their instructers . But by your leave , I see not how Gods infinite love ( if there be any such towards them that perish as you plead there is ) is redeemed from being utterly cast away ; for surely , they that are thus cast away , are never a whit the better for it . God I confesse is never a whit the worse for their damnation : but if Gods love were such towards them that perish as to will their salvation , surely God is much the worse for that in two respects ; First , because his omnipotency is hereby shaken , in as much as that is not brought to passe which he would , and ardently desired ( as you speake ) that it should come to passe . In which case it followeth , that God is not omnipotent ; as Austine long agoe discoursed , and thereupon was driven to give such commodious interpretation of that place ( whereupon you onely insist in your owne sense , notwithstanding the analogie of Scripture phrase is as directly against that construction of the place , which you lay for a ground of your present discourse as for it ) as might not enterfare upon Gods omnipotencie : for by experience wee finde , that whatsoever wee desire to bring to passe , wee alwaies doe bring to passe , if it lies in our power to bring it to passe : and if wee doe not effect it , it is a manifest signe that wee are not able to effect it . Secondly , God is the worse for it in another respect ; for this love and will of God to them that perish , you make to cease , as soone as they have filled up the measure of their iniquity , how much more after the time of their damnation is come ? And this is to make God mutable , and his will and love to bee of a changeable condition . But God is so perfect as to be without all variablenesse or shadow-of change . And by the way I observe , you are apt to discourse of Gods infinite love towards them that perish amongst men , but of any such love towards them that perish amongst Angells , nor a word : yet it is as evident , that if any perish amongst Angels , it is meerely their owne faults also : Nay , much more evident is this in the nation of Angells , then in the nation of men . For many thousand infants perish in originall sinne , for no personall originall fault of their owne , but for the transgression of Adam , and in that corruption which is naturally derived unto them from the loynes of Adam , after that by his actuall transgression hee fell into the state of that corruption , which since from him is become hereditarie unto us all . As for that miscarriage which makes all men obnoxious unto the wrath of God , and unto condemnation , wee hold it impossible to be prevented . For originall sinne and Adams transgression is it , which you well know , cannot be prevented : Onely God may have mercy on whom hee will , even in despight of any actuall miscariage ( which you doat upon as an only hinderer from grace ) like as on the otherside he hardeneth whom hee will , in spite of all civill and morall good carriage found in the best of heathen men . This I speake according to the doctrine of Saint Paul ; I confesse , I speake it not according to the doctrine of Silius Italicus , nor according to the doctrine of Sozimus , as sound at heart for true heathenisme , as Silius was for his life . And that Sozimus amongst other reproaches he casts upon Christianity , this is one , that wee offer Gods free grace of pardoning all manner of sinnes , to all manner of men that believe in Christ Iesus . And to touch by the way , if it bee the fault , or may be the fault onely of their instructors that many perish , then it is not their owne fault . Yet certainly it is their owne fault that Angells perish : yet wee see not any paines you take to shew , How God hath infallibly forecast the intire redemption of his infinite love towards Angells that are cast away : belike he never entertained any love towards those Angells at all . But Silius Italicus himselfe , that knew this , and considered this , and preacheth it unto others , what did he fare the better for it , was hee saved by it thinke you ? Nay , how many thousands knew this amongst heathen men , as well as Silius , that Mite & cognitum est homini Deus , and that he delighted not in the sacrificing of the bloud of men , which yet were never a whit the nearer unto salvation for all this : Much lesse so neare as Abraham , even at that time when he travelled three dayes journey to the sacrificing ofhis sonne Isaac . Yet we confesse , his love is unfainedly extended to all that call him Maker ; for in that hee made them , and a world for them , and by giving raine and fruitfull seasons , doth fill their hearts with food and gladnesse , hee may bee said to love them , but herehence it followeth not , that hee loves them unto salvation . And yet how many are so far from having their hearts filled with food and gladnesse , that sometimes they perish for want of bread ? But in stead of arguing you turne to prophecying , and tell us , that Had the doctrines which those divine oracles ( God is love and would have all men to be saved ) naturally afford , beene for these forty yeares last past , as generally taught , and their right use continually prest with as great zeale and fervencie as the doctrine and uses of Gods absolute decree , for electing some , and reprobating most in that space have beene ; the plentifull encrease of Gods glory and his peoples comfort throughout this land , might have wrought such astonishment to our adversaries , ●as would have put their mutinous mouthes to silence . I commend your wit in this ; for I professe of all inartificiall arguments , I never heard any answerable unto this . Now if you had added an artificiall argument , unto this inartificiall which you might have had the hap to have read in Southwell , it had beene most compleat ; and I had not easily devised what could have beene added hereunto . And the argument is this , Suppose God the Father had written this , and that with the pen of his Spirit , dipt in the bloud of his Sonne , would you not then have believed it ? I presume you would , why then believe it now , for the difference is not in substance , but onely circumstance . It is the onely thing I remember in that booke of Southwell ; and this argument of yours I may perhaps remember when you have forgotten it . But I pray consider , what sect is there in the world that might not use the like ? Perhaps you will say , they might use it , not so truely as you doe . But then I pray consider , what evidence have wee for the truth of it on your part , but your owne confidence , and your bare word expressing it ? And I hope you will give every sect leave to be as confident of the truth of their owne way , as you are of yours ; and as liberall in proving their bare words for it as your selfe . I have read in Chaucer ( to betray unto you what use I can make of him , as well as you of Silius Italicus ) of somo rime that is called rime dogrell , and if there bee any Logick dogrell , I thinke this is it . But I doe not meane to let your grave discourse passe thus ; those Oracles , God is love , and would have all men to be saved , you suppose doe naturally afford your doctrines , to wit , that Gods infinite love extends to all and every one , as that hee will that all and every one should bee saved . But no such things doe these oracles afford , either expresly , or by any just consequence . And of the first ( God is love ) it is apparant that it containeth no such thing expresly ; and as for the deducing of any such consequence herehence , your selfe never yet adventured , nor yet doe ; you may as well deduce herehence , that hee will save all Angells , as well as all men , yea the very devills . And as for the second , you think that doth expresly signifie as much ; but that is untrue ; the Scripture phrase doth use that universall signe frequently in another sense , as when it saith of the Pharisees that they did tithe omne olus , which cannot be meant of every herbe in particular , but of every sort of herbe in speciall , as Austine himselfe 1200. years agoe observed . So Peter is said to have seen a vessell let down from heaven , wherein was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which cannot be meant of every particular , but only that of every sort , or of most sorts , or of many sorts some one . So it is said , that all Ierusalem and all Iudea went forth to Iohn , the meaning whereof can bee no other then that of all parts of Iudea and of Ierusalem , some went forth unto him . As for the plentifull encrease of Gods glory and the peoples comfort , which you promise upon the preaching of your doctrine ; this is onely upon your word , which unlesse you take upon you to be a Prophet , and be received also for such a one , is of no force . But suppose it had beene preached , and not received nor believed by the hearers , I pray what then ? Had the peoples comfort beene any whit the more encreased ? And for you to presume , that upon the preaching of it , it had beene received , is to take upon you too much ; the Gospell it selfe when first preached , the Iewes told S. Paul when hee came to Rome , it was every where spoken against : Yet I confesse , the more erroneous a doctrine is , especially if it be plausible to the judgement of flesh and bloud , the more apt it is to bee entertained by flesh and bloud . But I pray , what comfort is this you speake of , is it comfort in things spirituall , or comfort in Gods blessings temporall ? I graunt willingly , that the truth of God is more apt to breed comfort spirituall , then errours in matters of faith . Now first you must prove your doctrine to be true , and then wee will nothing doubt but it shall be comfortable . You take too much upon you to prophesie that it shall be comfortable and therehence inferre that it is true . But if you speake of comfort in respect of blessings temporall ; as I guesse by comparing this with what you delivered in the Epistle dedicatory , wee have but your bare word for this also . But suppose it would prove so , shall we from the temporall comforts wee may enjoy , conclude , that therefore our religion is the true religion ? Alas , what comfort in outward things had christianity in the first three hundred yeares ? why may you not as well conclude , that the Synagogue of Antichrist is the very Church of Christ ; and our Churches which wee call reformed , are no Churches of Christ ; seeing for many yeares God hath humbled us under their hands , and given us over into the hands of beastly men , skilfull to destroy , and still sends serpents and cokatrices amongst us , that will not be charmed ? Well , this wee see is the comfort you afford us in these heavy times ; you give us to understand that t is Gods just judgement upon us , for preaching so much of Gods absolute decree of electing some , and reprobating most , And yet the Lutheran Churches preach as little of this as you doe , and yet wherein have they fared better then their brethren the Calvinists ; witnesse the Marquisate of Baden , the land of Brunswick , the land of Hulst , the land of Pomerania and Meckelburgh . And the whole kingdome of Bohemia , wherein it is well knowne , the Calvinists were but few in comparison to the Lutherans . In the dayes of King Iames , a restraint began of preaching the doctrine of predestination . Did the peoples comforts , or the comforts of this kingdome encrease any whit hereupon ? Within these foure yeares space bookes savouring of Arminianisme , such as youas , have had the presse open unto them with farre greater libertie then their opposites , yet how do the comforts of the people , and of this kingdome encrease ? Yet this is an old trick of Satan , who is therefore called by one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a circkling Dragon : For in Saint Austines dayes , when the Empire began to bee invaded by the Gothes , the cause of this was by the heathens alledged to be the embracing of Christian religion , whereupon it was that Austine was moved to write his two and twenty books of the Citie of God. Why may not wee as well say , that the cause why we taste so little of the grace of God is , because there are so many risen up with might and maine impugning the grace of God. And it is well known , no reformed Churches prosper so well as the Hollanders , though no doubt they have as ranke sinnes to bee found in them as others ; yet this they have to their singular commendation , that they suppressed Arminianisme , that Canker-worme of Gods grace , and of his soveraignety over his creatures , & banished the greatest patrons thereof out of their territories . This inartificiall argument of yours I thought deserved the canvassing , and therefore I have spent so many lines in discovering the rottennesse of it . Now to proceed ; you aske , Who would not be willing to be saved , if he were fully perswaded that God did will his salvation in particular ? When we read this , I muse at the contrariant disposition of our adversaries : for , when wee discourse of election absolute , the Arminian party cryeth out against us ; as if hereby wee tooke a course to make men most carelesse of their salvation ; you , though you shake hands with the Arminian party , oppose in a direct contrarious manner , and say , Who would not bee willing to bee saved ( which is as much as to say , Who would not bee carefull of his salvation ) if hee were fully perswaded , that God did will his salvation in particular . Your meaning is , every one would be carefull of it . So then , all that are of your minde , are most carefull of their salvation : so that it is opposite to the Arminian Tenent , to harden himselfe , or humour himselfe in any profane course , or lewde course of life . All such must needs turne Saints here on earth , which if it were true , t is to be feared they would be accounted Puritans , and then their opinions would bee liked so much the worse for that . Touching Gods protestation that hee will not the death of any , but the repentance of all , we have said enough , and shewed how you vary from the most authenticall translation of our Churches . And it is apparant , that God neither gives repentance nor life to all ; and to say that God wills any thing ( otherwise then by his will of commandement , which is improperly , though usually called his will ) which cometh not to passe , Austine long agoe professed , was as much as to deny God to be omnipotent . How sorily you have performed the justifying of your doctrine in this particular , by the authoritie of the Church of England , wee have likewise shewed in its proper place . And if it bee true , that if this doctrine of yours were believed , all would unfainedly endeavour with fervent alacrity to bee truly happy , then it must needs bee that like as your selfe doe , so every Arminian doth , unfainedly endeavour with fervent alacrity ( words enough ) to bee truely happy : So that a profane person like Esau , that sold his birthright for a messe of pottage , is not likely to be found amongst the Arminian generation : And I doubt not but a part of your owne unfained endeavours , with fervent alacrity in this kinde , consists in writing such books as these , containing so many blasphemies both against the nature and against the grace of God. For proofe whereof I appeale to the consideration and judgement of every indifferent Reader , that shall peause the answer of mine thereunto . You tell us , Gods love and goodnesse is so great . that he cannot passe any act , whereby any of his creatures should be debarred , either from being like him in love or goodnesse . Thus you dictate magisterially , more like a Prophet then a Pastor of Gods Church . But though you bring no reason for what you say , I will trie whether I cannot bring something against it . And because it is proposed of his creatures in generall , I will begin with the Angels . If this be true , then the Devils are not excluded by any act of God from being like him in love and goodnesse . What hinders then , but that they may be like him in love and goodnesse if they will , and that they may will it ? for is not their will as free as mans , in the state of his corruption ? Secondly , God hath decreed , that all that are descended from Adam , shall be born in originall corruption ; also he hath ordained , that many thousands of them shall die in their infancie , as well out of the Church as within the Church . Now let any man judge , whether by vertue of these decrees of God , they bee not utterly excluded from being like unto God in love and goodnesse , after an ordinary manner , whereof alone you speake . Againe , all that shall be damned , God hath ordained unto damnation . Now let any man judge , whether by vertue of this decree , and upon supposition thereof , it is not impossible that such should be saved . Of those who are not predestinated unto life , God brings none unto wholesome and spirituall repentance ; If God brings none of them unto true repentance , then he hath decreed to bring none of them unto true repentance ; and by vertue of this decree they are debarred from being like unto God in love and goodnes , which I prove thus , None can be like unto God in goodnesse without true repentance , and none can repent except God gives repentance : therefore God having decreed not to give them repentance , by vertue of this decree they are debarred from repentance , and consequently , from being like unto God in goodnesse . You close this Section with an , Alas , the effect whereof is , that by your opposites doctrine , a mispersuasion is wrought in most men of his goodnesse towards them ; and consequently your meaning is , they grow carelesse of their salvation . Because as before we heard from you , carefulnesse of salvation is an herbe that grows onely in the gardens of Arminianisme . And what is this dangerous doctrine ? Surely it is very pretily expressed by you , to wit , in teaching that God doth oftentimes dispose his blessings of this life , not as undoubted pledges of a better . Well then , to say , that God doth dispense his blessings of this life unto Turkes and Sarazens , not as pledges of a better , is in danger to make Christians conceive that God is not good to them . But perhaps you meane it onely in respect of those who pertake of these blessings . Now I professe I never read any of our divines make use of any such consideration in this argument : you love to shape opposites opinion after your own fancy : And yet the truth is , that according to Scripture evidence , temporall blessings are so farre from being generally the pledges of a better life , as that they are noted out unto us in Scripture to be the character of the wicked , namely , to have their portion in this life . Woe bee to you rich ( saith our Saviour ) for you have received your consolation . And they are the poore of this world for the most part that God hath chosen . Iac. 2. 5. God hath chosen the poore of this world , rich in faith and heires of salvation . And on the other side , the prosperity of the wicked is such as hath been a scandal to the children of God , as we read Ps. 73. David himself took offence at it , until he went into the sanctuary of God , then he understood their end , vers . 17. Surely ( saith he ) thou hast set them in slipery places , and castest them downe into desolation , how suddenly are they destroyed , perished , and horribly consumed . So likewise Ieremie desired to dispute with God hereabouts , O Lord ( saith he ) if I despute with thee thou art righteous : yet let me talke with thee of thy judgements : Wherefore doth the way of the wicked prosper ? why are all they in wealth that rebelliously transgresse , 2. Thou hast planted them , and they have taken roote : they grow and bring forth fruit : Thou art near in their mouthes , and farre from their heart . 3. But thou , O Lord , knowest mee , thou hast seene mee and tried my heart toward thee : pull them out like sheepe for the slaughter , and prepare them for the day of slaughter . Now to my simple understanding , the Prophet herein discovereth unto us that particular of Gods providence which you impugne ; when hee seeth the prosperity of the wicked , he is scandalized , but when hee seeth that this prosperity of theirs is but like the fatting of sheepe and oxen unto the day of slaughter , he is satisfied . For as Salomon saith , Ease slayeth the foolish , and the prosperity of fooles destroyeth them . And looke in what sense God doth make mens tables to bee their snares , Psal. 69. 22. may he not , or doth hee not in the same manner make their prosperity be their snares ? how can it bee otherwise if God doth not blesse their prosperity , but rather curse it ? And is not this in Gods power ? Nay , is it not found to be practised in the course of his providence ? I will send a curse upon you ( saith the Lord ) and will curse your blessings ; yea , I have cursed them already . And if it bee lawfull for God to make Christ to be a snare , and a rock of offence unto many , how much more may it well become him to make temporall blessings to be snares unto them , wherein they shall be taken unto destruction ? As S. Peter compares some to bruit beasts , borne to be taken and destroyed , 2 Pet. 2. 12. And that Christ was made by God a snare unto many , you may learne out of your Forerius ( whom I have heard you commend not a little ) upon that in Esau 8. 34. And he shall be as a sanctuary , to wit , unto some , but unto others , a stumbling stone , and a rock to fall upon , and as a snare and a net to the inhabitants of Ierusalem . And old Simeon prophefied as much of him , saying , Behold , this childe is appointed for the fall and rising againe of many in Israel , and for a signe which shall be spoken against , Luk. 2. 34. Even heathen men have observed , that in the course of Gods providence , wicked men are exalted to their greater shame in their ruine . Tolluntur in altum , ut lapsa graviore cadant . And if it bee a base minde in any man to bestow guifts on others , hoping thereby for advantage in the way of his commodity : shall it not bee lawfull unto God to give the wicked their hearts desire , which is onely set on temporall prosperity ; and to expose them unto temptation , and abandon them , leaving them destitute of his grace , for the distribution whereof he is bound to none ; to advance his glory in making them examples in the way of his justice , punishing their pride , unthankfulnesse , lusts , and intemperance ? What can you say to that of Solomon , God hath made all things for himselfe , even the wicked against the day of evill , Pro. 16. 9. and that of the Apostle , Rom. 9. 21. Hath not the potter power of the clay to make of the same lumpe , one vessell to honour , and another unto dishonour ? But you keepe your course in the way of your owne invention , without reflecting your eyes upon these sacred oracles , as if you meant to broach unto the world a new Law , and a new Gospell . As for the love of the reprobates , God cares not for it . It is in his power alone to worke his love in the hearts of men , by the circumcision of them , Deut. 30. 6. and that he will do in whom he will , for he hath mercy on whom he will , and whom he will hardeneth . 2 As for sinister respects , they may be found in the creature ; they may be found in man , they cannot be found in God. He must respect , and cannot but respect himselfe , and the manifestation of his owne glory as the supreame end of all . For , as all things are from him , so all things must bee for him , Rom. 11. last . And accordingly , He made all things for himselfe . Prov. 16. 4. And his glory is as well seene in the heardening of whom hee will , as in the comiserating of whom hee will. And for all the good wit that you and others have learned , to take good turnes , and not to be taken by them ; There is a wisedome of God that will be sure to take them , for whom hee hath laid snares ; and make their wisedome , and cunning , and pride , and insolencie , and wilfulnesse , tend to the praise of his glory , in what kinde soever pleaseth him , either in the way of his justice in their just condemnation , or in the way of his glorious grace , in the pardoning of their sinnes , and saving their soules . As for your rules of observation , touching the natures of men , I might let them passe : I am no professed student in such like ; yet I finde yours shallow enough . I see no reason but such as are worldly wise may meete with their matches , that may know when to trust them , and when not , and work out their owne advantage either way . Why mistrust should make an honest man the worse , I know no reason ; as for a knave , whether he mistrusts others or no , what becomes he the better ? A silly conceit it is in my judgement , to thinke that any man should bee moved to justifie an others ill opinion of him , by doing evill , unlesse that evill be pleasing to him , whose good opinion he affects for his owne advantage . For as he that refraineth himselfe from evill , maketh himselfe sometimes a prey ; so a man must , audire aliquid brevibus Gyaris & carcere dignum si vult esse aliquid . And there never want some knights of the post , and such as will prostitute their conscience to serve any turne for advantage . No faithlesse age can make any good rules of morality out of date of truth , though out of date of practise . Yet I have heard a storie of a French Gentleman in the wars of France , when certaine Freebooters were unawares entred within his house , saved his owne life , and his family from spoiling , by meere confidence , and was bid at parting , to thanke his owne confidence for speeding so well . It is alwaies true , Ipsa sides habita ( in good ground ) obligat fidem● it is sometimes true , procurat fidem . Themistocles found it true , when hee offered himselfe to the king of the Molossians , who formerly had beene his enemy : and many generous Generalls deale never a whit the worse with them that cast themselves at the foot of their mercy . Yet God is true , and every man a lyar . Let us be bold to trust in God , and desire to fall into his hands , and keepe us from falling into the hands of men : yet if God calleth us thereunto , to commit our selves unto God , when we doe cast our selves into the hands of men . Because in Gods hands are the hearts of kings , and hee turneth them whither soever it pleaseth him ; certainly , They that put their trust in the Lord shall want no manner of thing that is good , even at such times when Lyons want and suffer hunger . Yet by your leave it is not the nature of God that is the ground of our confidence , but the revealed will of God. For whatsoever Gods nature is , hee workes freely in the communicating of any good thing unto us : but hee hath revealed , that he will never faile them that put their trust in him . And this is that loving kindenesse of God , as much as to say , his loving and gracious will and pleasure revealed to us , which excites the sonnes of men to put their trust under the shadow of his wings . It was improbable that there should bee any motive from the creature , why God should give them a being ; neither was it his love to the creature that moved God to make the creature , as you superficially use to discourse , but meerely the love of himselfe . For he made all things for himselfe . And the creature before God made him was just nothing , neither was there at that time any distinction betweene King Alexander and his horse Bucephalus . It is a strange conceit to say , that the being of the creature is like unto Gods being , who is the Creator . For what likenesse is there betweene an apple and a nut , between an horne and a bagpipe , an harp and an harrow . Ens hath no univocation in the comprehending of all created entities , much lesse as by denomination it comprehends both the Creator , and the creature . Certainly all do not love God whom he loves ; for he loved us when we were his enemies , Rom. 5. 8. But if all did so love him , as all shall either sooner or later , it will not follow that all should bee saved . For onely such as Iacob are loved of him in Scripture phrase , and such as Esau are hated rather . And though you will not bee beaten off from that uncoth assertion , That they whom God wills to be saved are not saved , yet we had rather abhorre so foule a sentence with Austine , as denying Gods omnipotency , then concurre with you in boldnesse to the embracing of it . The apprehension of Gods love to us , is the cause ( morall ) of our love to him : though God it is that by the circumcision of our hearts workes it , Deut. 30. 6. But if lovelinesse in the object be the cause of love ; how dare you professe God loves the reprobate , and that ardently , and with excessive and infinite love . Is there any lovelinesse in them in the state of their corruption , and not rather unlovelinesse throughout ? Neither will it serve your turne to say , that he loves them as his creatures : For if this be sufficient to qualifie the businesse of the object which hee loves , you may as well say that hee loves frogs and toads ; yea , and the Devills and damned Spirits . 3. I make no question but an unregenerate man may love his friend and companion in evill , as brethren in evill do love one another : and our Saviour hath taught us as much , Matt. 5. 49. If yee love them that love you what reward shall ye have ? doe not the Publicanes even the same ? I never heard nor read before that condemnation was dispensable . The doing of things otherwise unlawfull , in some cases may be dispensed with , but punishment was never knowne to be dispensed with ; it may be remitted , but that is not to dispense with it . I take your meaning and leave your words , you thinke belike that infinite mercy cannot free the world from condemnation . I no way like such extravagant assertions , though frequent in your writings ; as if you would innovate all both naturall reason , and divinity . I know no sinne which infinite mercy cannot pardon ; neither doe I know any sinne beside the sinne against the Holy Ghost , and finall impenitency , which God will not pardon in his elect . Much lesse is mans dull backwardnesse to love him unpardonable . For though as it seemes you were never conscious of any such dulnesse in your selfe , yet I cannot easily be perswaded untill I finde cause , that any Christian in the world entertaines such a conceite of himselfe , as you doe of your selfe . Be God never so louely , yet if a man know him not , how can hee love him ? And doe you thinke it is naturall for a man to know God ? Suppose we doe know him to be most wise , most powerfull : yet if he be our enemie , how should this move us to love him , or put our trust in him ? If we know him to love us , and to be our friend , yet are not the best backward enough from loving him , when we are easily drawne to sinne against him ? And are all sinnes of this kinde unpardonable ? what an uncomfortable doctrine is this , and how prone to carry all that believe it into desperation ? God regards not our love unlesse we keep his commandements , Ioh. 14. 5. Againe , what is the love of God ? Is it not to love him above all things ? even above our selves ? as Gerson expresseth it , Amor Dei usque ad contentum sui . Is this naturall ? long agoe Austine hath defined it to bee supernaturall : And if any dull backwardnesse bee found in us to this love of God ; if wee are loath to lose our lives for Christs sake , is this sinne unpardonable ? You are a valliant Champion , I heare you are ready to dye in maintenance of your opinions , but I cannot believe you are any whit the readier for that to die for Christ. But , alas , what should become of poore Peter , that for feare of some trouble upon confessing himselfe to bee a follower of Christ , denied that he knew him , and that with oath and imprecation ? Yet Christ looked back upon him , ●s before he had praied for him , that his faith might not faile ; and Peter looked back upon himselfe , and went forth and wept bitterly ; and within three daies after the Angells take speciall order , that Peter by name should be acquainted ( with the first ) with the comfortable newes of Christs resurrection from the dead ; that as he died for his sinnes , so hee rose again for his justification . The infinite love of God becomes known only to the regenerate , who take notice of it chiefly , as touching blessings spirituall . As for temporall blessings , Gods love therein to man , how can it be knowne to a man unregenerate , seeing it can bee knowne onely by faith ? Those temporall blessings you speake of in the judgement of flesh and bloud , comming to passe onely by course of nature . But that his intention in bestowing temporall blessings upon the wicked , is to binde himselfe to instate them in the incomprehensible joyes of endlesse life , which hee never meanes to performe , is one of your incomprehensible paradoxes . To the children of God there is no such obligation : for t is not the blessings , but the sanctified use of them , that is a pledge and assurance to them of the favour of God unto salvation ; and so the sanctified use of Gods temporall curses , are no lesse evident a pledge and assurance to them of the same favour of God : For by chastising divers and sundry waies with crosses and afflictions , hee manifests unto them , that God receives them for his sonnes , and so esteemes of them , and not as bastards , Heb. 12. 8. I am glad to heare you acknowledge , that , Of all the motions of our hearts and soules God is the sole author and guide . For such acknowledgements are most rare with you ; and which you cannot embrace without manifest contradiction to your selfe , and overthrowing all your discourse touching Gods decree , which as you say , decreeth contingency , but not the contingent things themselves . But the motions of the soule and heart are contingent things , and these must needes he decreed by God , if they be produced by God : And if God be the author of them , hee must needs produce them . So that the whole tower of your discourse touching Gods decree is suddenly overthrowne by your selfe , and that with the blast of this one sentence . Besides , when you acknowledge God to be the authour of all the motions of our hearts and soules , you therewithall acknowledge him to be the author of evill motions as well as good : For you doe nor say , hee is the author of all good motions , but , of all whose motions ( in reference to our hearts , our soules , our strength ) God is the sole Authour and guide : yet we dare not avouch that God is the Author , much lesse the sole Author of all our motions , without manifold distinctions . And to my thinking , it became you to be very cautulous of such assertions , who are so apt to charge your opposites with making God the Author of sinne . Of every action of man that is free , wee maintaine man to be the author as well as God ; but man wee make in operation subordinate unto God , the second cause unto the first . This is true as touching actions naturally considered , and as touching good actions , but with a difference ; man in working any naturall action we make him subordinate unto God in respect of influence generall ; in working good actions , wee make him subordinate unto God in respect of influence speciall . But as touching evill actions there wee make man alone to be the author of them as they are evill , without any subordination unto God in respect of any influence , generall or speciall . And cannot sufficiently wonder what improvidence hath overtaken you , to out-lash in so strange a manner . But even in this we acknowledge a providence of God confounding the wittes and longues of them that build up Babell . I remember what the Prophet saith of the Aegyptians , The Lord hath mingled among them the spirit of errours : and they have caused Aegypt to erre in every worke thereof , as a drunken man erreth in his vomit : and how is that , but in defiling himselfe ; and that which is before him . o● his owne favourites that sit next unto him . Christs yoake is easie and his burthen light to the regenerate : but is it so unto naturall men ? doe they not account it coards and bands ? Psal. 2. Doth not the Apostle tell us , The affections of the flesh are not subject to the law of God , nor can be ? It seemes you are a very morrall man , you do so willingly fall upon this theame , of advancing the power of mans naturall morallity . But I remember withall what Austine sometimes said , Malo humilem peccatorem quam superbum innocentem . And arrogancie is a speciall fruit of pride : And you discourse in such sort of the nature of man , as if it had never beene corrupt in Adam . 4 If our love of God be raised from the beliefe of his loving kindenesse to us , then our love to God is not the first conception or plantation of true happinesse , but rather our faith , as the Apostle plainely testifieth , 1 Tim. 1. 5. saying . The end of the law is love , out of a pure heart , and good conscience , and faith unfained . And neither the one nor the other is the worke of nature , but of Grace ; nor the worke of God neither by influence generall and naturall , but by influence speciall and spirituall . As for the conclusion you deduce herehence , it is well known that life , and sense , and reason we obtaine by course of nature , and naturall generation of naturall and reasonable parents . And to know that God gives all this , and maintaines naturall generation by the counsell of his will , that he it is that fashioneth us in the wombe , is not knowne by light of nature : for the greatest Philosophers knew not this but by light of grace , and so the moanest christian comes acquainted with this mysterie . But herehence to inferre that God hath a purpose to give me with them whatsoever good things my heart , my sense , or reason can desire , is a verie loose inference . God hath no purpose to give his own children whatsoever good thing they doe desire , much lesse what they can desire . Paul desired and prayed thrise to be delivered from the buffetings of Satan , but God granted it not unto him . Moses desired to go over Iordan to see the goodly mountain , and Lebanon , but it was denied him . Abraham desired that the blessing might be conferred on Ishmael , but could not obtaine it . And no marveyle . For God knows what is better for us then our selves ; the childe prayeth for his Fathers health sayth Austine , but it is Gods pleasure to take him away by death . God hath not promised to give us all that we desire , much lesse that sense desireth ; but hath promised that all things shall worke together for our good . even povertie as well as riches , sikenesse as well as health , and adversitie as well as prosperitie . For every creature of God is sanctified unto them that beleive and know the truth . This is the faith only of a childe of God , who is the heyre of the World by faith in Christ. But to say of all and every one , hand over head that God hath a purpose to give them all eternall life , is your common errour , that now is like an hereditary sicknesse unto you : driving you to maintayne two foule tenets ; the one , that God is not omnipotent , as purposing to give that which he never performes , a manifest signe that he is not able to performe it ; as Austine many hundred yeares agoe disputed Enchirid 95. Deus noster in caelo sursum , in caelo & in terra omnia quaecunque voluit , fecit . Quod utique non est verum , si aliqua voluit & non fecit , & quod est indignius , ideo non fecit quoniam ne fieret , quod volebat omnipotens , voluntas hominis impedivit . And Enchirid. 96. Deo procul dubio quam facile est quod vult facere , tam facile est quod non vult esse , non sinere . Hoc nisi credamus periclitatur ipsum nostrae fidei confessionis initium qua nos in Deum Patrem omnipotentem credere consitemur . Neque enim veraciter ob aliud vocatur omnipotens , nisi quia quicquid vult potest , nec voluntate cujusquam creaturae , voluntatis omnipotentis impeditur effectus . The other tenet as foule as the former is this , that God changeth . For undoubtedly at this time he hath no purpose to save the Divells and damned soules of men : therfore if ever he had any such purpose it is now changed ; and consequently God is changed himselfe , You have no way to avoyde this , but by saying that Gods purpose you speake of , is not absolute but conditionall as before you upbraided your opposites for maintaining Gods decree of electtion to be absolute . Yet the Arminians at the conference of Hage utterly declined the maintenance of Gods decree of election to be conditionall , Yet the shifre will not serve your turne , being too narrow a leafe to cover the shamefull nakednesse of your assertion . For to purpose conditionally is no more a purpose of salvation then of condemnation ; which is no way an evidence of Gods love to any man in particular , the issue wherof is indifferent to be condemnation as well as salvation . But you hitherto in this respect have insisted upon the maintenance of Gods love to all and every one . The beginning which God found out for mankind was a being indifferent to stand or fall , which indifferency fitted him no more for salvation in case he stood , then for damnation in case he fell ; save that God was withall resolved to provide him of a Saviour upon his fall , that should be as tabula post naufragium , but to whome ? only to these whome he loved as he loved Iacob , not unto those whome he hated as he hated Esau. For as he made all thinges for himselfe , so also he made the wicked against the day of evill , and ever that for himselfe also . Why Gods love in respect of creation , should be accoumpted his infinite love , I know no reason , considering , that the meanest creature was partaker of that love as well as man. And as he gave being unto all things , so he maintaynes being to Divells and damned men and ever will doe . We are knit unto God by faith as well as by love and of the two , faith is the more noble as being the Fountaine and cause of love . If God out of love be sayd to make us what we are ; it may as well be sayd that out of love he made all other creatures what they are . If you reply , that they were made out of his love to us , for as much as they were made for our use and service : In like sort I answeare , that it was out of love to himselfe that he made us , for as much as he made us for his owne use and service ; yea and all things else that were made . For he made all things for himselfe . In like sort if God made us what we are because he was lovinge to us : he made also all creatures what they are because he was loving to them . Yet by your leave , He made all things for himselfe . And this is the foure and twenty Elders acknowledgment Revela . 4. 11. Thou art worthy o Lord , to receive glory , and honour , and power . For thou hast created all thinges , and for thy wills sake they are and have bin created . You say true , where faith and love is found there is assurance of Gods favour towards us to set both his wisdome & power on worke to make all things worke together for our good , and so to preserve us to his heavenly Kingdome . But the question is whether this faith and love be the workes of nature , and wherof all are capable by power of nature or whether they are the meere fruites of Gods grace , afforded to some denyed to others according to the good pleasure of his owne will , as who hath mercie on whome hee will and whom he will he hardneth . CHAP. XIX . How God of a most lovinge Father becomes a severe and inexorable judge . NOw because you cannot but perceave how this pincheth sore upon the unchangeable nature of God. Therfore you spend two chapters in the clearinge of this difficulty ; wherin if you satisfie your selfe it is well . As for my part I am so farre from receaving satisfaction that I am utterly to seeke in understandinge the course you take to give satisfaction . Whether anger , hate , or jealosie , have any seate in the omnipotent Majestie is litle to the purpose . But to shew how God of a most loving Father becomes a severe and inexorable judge , without any change , this alone is to the purpose . For the very māner of proposing it doth imply the ceasing to be a loving Father which he was , but becomes a severe & inexorable judge , which he was not . For to bee a loving Father and a severe judge all at once , is not of a lovinge Father to become a severe judge . And though this were granted you ; yet it is not congruous to your tenet to maintayne that God was an inxorable judge to any , before the measure of his iniquity be full . And as then he first begines to become an inexorable judge , so it is requisite that then he ceaseth to be a loving Father . And albeit you are loath to acknowledge this because it doth so manifestly imply a change in the nature of God ; yet you must be driven hitherto whether you will or no unlesse you maintayne , that still God continueth a most loving Father unto the Divells and ever shall be both unto them and to all damned persons notwithstandinge the wrath of God continue upon them to everlastinge damnation . And it is a very strange dialect to acknowledge that God is a most loving Father unto damned persons : especially considering that in Scripture phrase we are sayd to be the Sonnes of God by faith in Christ Jesus . Gala. 3. 26. And indeede if you can make good , that to inflict everlastinge damnation , doth consort with infinite mercy ; then you shall obteyne , not that God of a most loving Father doth become an inexorable judge ; but that at once he is both a most loving father and a most inexorable judge also . As for anger whether it be in God or no , or whether Lactantius hath carryed himselfe well or no in this Argument , it is nothing at all to this present businesse . The question is whether God ardently desiring the salvation of any man doth at length cease to desire it , or whether still he continueth to will and ardently desire a mans salvation notwithstandinge that he purposeth to inflict or actually doth inflict upon him condemnation . For this seemes to be the intended issue of your discourse as when you undertake to illustrate , how extreame severitie may stand with the fervency of fatherly unfeyned love . As much as to say , that God loves the Devills and loves the damned ; and continueth the fervency of fatherly unfeyned love towards them , notwithstanding that he doth inflict everlasting condemnation upon them , and because this love you accoumpt all one with mercy and that it is infinite ; in like sort infinite mercy may consort ( as before you speake ) with extreame severity . Hence it followeth that all are vessels of merey , the reprobate as well as the elect , only here is the difference , the elect are only vessells of mercy , but the reprobate are both vessells of mercy and vessells of wrath also . Now I demaund what is the fruite of this love , and of this mercy of God towards the damned . Can you devise any fruite of this but the preservation of them in being ? And may you not as well say ; that he loves at this day every creature , in as much as he preserveth them ? And consider I pray doe you call this fatherly love and doe you accoumpt this the fervency of fatherly love ? And doth either Scripture or Eclesiasticall phrase allow you in this ? Yet speake your minde plainly , and say that Gods will to preserve his creatures may stand with extreame severity used towards them , and no man will contend with you at all in this . But then consider , whether you are well in your witts , when you enter upon the proofe of this as of some rare notion ; when the issue of your meaning falleth upon a most vulgar conceyte and explication . And whether this be to proove that God of a most lovinge Father becomes a severe and inexorable judge , when the only fruit of his love is the holding of his childrens noses unto the grindstone of his wrath , and inplacable displeasure . Yet let us take notice of your illustration . 2. Here wee have a large discourse of Manlius Torquatus and his severe execution upon his owne Sonne , for transgressing the commaundement of his Generall ; therefore Martiall lawe was executed by the father ( being at that time Generall ) upon his owne sonne . But were it all true that you discourse in justifying that fathers severitie upon his child ; Yet you miserably forget your selfe , when you say , That excessive love which he bare unto his person , whilst his hopefull beginnings did seeme to promise an accomplishment of his Martiall vertues , turnes into extreame severity and indignation after hee proves transgressor . For this is not to shew , how extreame severitie may stand with the fervency of fatherly unfeyned love ; but rather to shew how fatherly love ceaseth and severity and indignation comes in the place thereof . This is rather answerable to the theame proposed how a most loving Father becomes a severe judge , and answerable to the former discourse of Gods withdrawing his goodnesse from those that have once filled up the measure of theire iniquity . But because in this manner it cannot be applyed unto God without acknowledging mutability in the nature of God , as well as in the nature of men : Therefore as I conceave your pretence was to illustrate how extreame severity may stand with the fervency of fatherly love ; though indeede you performe nothing lesse , but rather shew how that fatherly love ceased as being turned into extreame severity and indignation . Yet it seemes you did but forget your selfe in this . And that your drift was to shew how notwithstanding his love towards his sonne continuing the same , yet in a greater love of Martiall dicipline he caused his head to be striken of . But this also will nothing serve your turne . For notwithstanding this , we see a manifest alteration . For Manlius conceaved not any such indignation against his sonne till now , never entertayned any will to cut him off till the noyse of his transgression came unto his eares . All which cannot bee sayd of God ( as it must be if the case be alike ) without acknowledging as manifest alteration and innovation in the nature of God. There was a time wherin Manlius desired his sonnes life and prosperitie ; there was a time when he willed and commaunded him to be put to death . It was impossible that both those should be at once in Manlius as implying flat contradiction : Yet you place them both in God eyther at once and so imply contradiction , or successively and so introduce alteration into the nature of God : Manlius his purpose and will was changed upon the fact of his sonne , and his sonne was consumed by it . But God is the Lord and is not changed , and therfore the sonnes of Iacob are not consumed . So Selencus never intertayned any thought or purpose of pulling out his sonnes eyes til he was found guiltie of adulterie ; this cannot be sayd of God without subjecting him to variablenesse and somewhat more then shadowe of change . And therefore though Manlius and Selencus be justified in theire courses and God justified in his , as no man makes question , whether God be just in that which he doth : yet this proves not that God is exempt from alteration one way , in making a will to damne a man succeede in God his will to save him ; or your selfe from contradiction another way , in making God at one and the same time both to will a mans salvation , and at the same time to will the same mans condemnation , yea and to inflict it also . And looke by what reason God may at one , and the same time will both the salvation , and condemnation of the same man , by the same reason he may at the same time both damne and save the same man. For if you say he wills to save him as he is a man , and wills to damne him as he is a sinner ; by the same reason you may say that he can both save him , as he is a man , and damne him as he is a sinner . For the contradiction is as manifest in the one , as in the other : Yet there is a greate deale of difference betweene the course of Manlius Torquatus and the courses of God. For Manlius did not cut of his sonnes heade , but for an actuall and personall transgression of his sonne : but God causeth many thousand Infants to perish in originall sinne , through no actuall and personall transgression of theire owne . What place can you find for that fervency of Gods fatherly love towards them ? Agayne God hath power in the course of his graciouse providence to keepe men from those transgressions , which make them incurre condemnation . Now let any man judge whether Manlius would not have kept his sonne from transgression in this kinde if he coulde . Thirdly Manlius was not able to provide that the strictnesse of Military discipline should not be remitted , by relaxation of the punishment of his sonne ; but God is able to procure that no discipline shall bee the more remitted by reason of his shewinge mercy on whome he will. Nay there is mercy with thee sayth the Prophet that thou mayst be feared . Lastly Manlius had no power to pardon whome he would without partiality : but God hath power to have mercy on whome he will , yea and to harden whome he will and that without injustice or partiality . Yet I am content to consider the course you take in justifying Manlius . First you acquaint us with your persuasions and lay them for groundes , a very proper course of argumentation . And these are that few had taken the like care and paines to trains up theire children in the most commendable qualities of that age . Secondly , that None would have adventured his owne person further to have rescued his sonne from the enimy , or justified him in any honorable quarrell ; and this is very ponderously amplified by comparison with a tender harted Mother whome notwithstanding all her tendernesse , the imbecillity of sexe would not suffer to goe so farre . Spectatum admissi risum teneatis amici ? Most frivolous conjectures and serving to no purpose . For no man doubts but that it might well be , that the love and care of maintayninge Martiall discipline prevayled above the love of his sonne . I say it might well be so , I doe not say it was so . Now give me leave to say somethinge against Manlius and the like Manliana imperia as you have spent many wastfull lines in pleading for him and them . Consider what Livy observeth hereupon ; in his returne homewards victoriouse , the fathers only went forth to meete him : the youth of Rome both then and ever after hated and abominated him . Before this we reade of Aulus Posthumius a famous dictator , of him Livy writes thus : Egregiae dictaturae tristem memoriam faciunt qui silium ab Aulo Posthumio , qui occasione bene pugnandi captus , injussu discesserit praesidio , victorem securi percussum tradunt , nec libet credere : & argumento est quod imperia Manliana non Posthumiana appellata sint quam qui prior autor tam saevi exempli foret , occupaturus insignem titulum crudelitatis fuerit . After this L. Papirius Cursor nothing inferiour in care of Martiall discipline to Manlius Torquatus , as whome the Romans had destinated as fit to oppose Alexander the greate , had he invaded Italia , in the like case pardoned Q Fabius , upon the intercession of the people ; who yet was no sonne of Papirius . Consider the case it selfe . No laws of men are so strict but may admit temperantum aliquod , because mans providence is so shallow , as cannot foresee all particular cases . Lex non cavet de particularibus . For a stranger to goe upon the walls of the Towne in some places hath bin Capitall , yet when the enimy hath bin in skalinge the walls , and a stranger seing it hath encouraged himselfe to advance , and beate downe the enimy , this fact of his hath bin deemed rather meritorious of reward then of punishment . Manlius the young Gentleman was provoked by the proude speeches of Metuis the Captaine of the enimy . To indure his braving , had bin to suffer the reputation of cowardice , and enough to have discouraged his owne troupe & made his enimyes insolent . As Goliahs defying of Israel strooke feare and terrour into the hearts of the Isralites and lifted up the hearts of the Philistins . Neither doe I comprehende how any ranke was broken or disordered by this single fight or any inconvenience might redound by this fact of his . But the end being victoriouse and all the damage redounding to the disgrace and dishonour of the enimy . I feare something els possessed the carnall heart of Manlius the Father besides care of Martiall discipline . Why might he not disdeyne that the glory of his sonne allready equalling the glory of his father , might shortly blemish it ? at the best a dogged and pertinaciouse adherence to the maintenance of his owne imperiouse course might quench all naturall affection in him . For could no other punishment serve the turne but death ? And might not discipline be maintayned unlesse in so extraordinary a case , the Consulls sonne trasgressing , were adjudged to the same punishment that the basest cowarde deserved ? Observe what issue the like severity of Papirius had ; and whether it had not bin likely to have marred all , had not hee in time tempered it with mildnesse and gentlenesse . For the enimy understanding of such like strict commaundes , whensoever the Dictator was absent , then would they stirre most , knowing that the Roman Soldiers durst not stirre , yea the hearts of his owne Soldiers beganne to forsake them , that they had no courage to fight . Yet consider how Papirius caryed himselfe towards a Captayne of Praeneste ( not his sonne ) and that when he had played the coward . Praenestinus Praetor per timorem segnuis ex subsidijs suos duxerat , in primam aciem , quem cum inambulans ante tabernaculum vocari jussisset , victorem expedire securim jussit . Ad quam vocem examine stante Praenestino . Agedum lictor , excide radicem hanc , inquam , incommodam ambulantibus : perfusumque ultimi supplicij metu , multa dicta , dimisit . By the way I cannot but take notice of an inconsideration if not altogether ridiculous passage of yours , as when you say of this Manlius , that the more desirous he was to make him like himselfe in religiouse observance of Martiall discipline , and practise of justice towards the enimies , the readier he was to doe justice upon him for doeing the contrary . Why was the cutting off of his head a fit course to make him like himselfe in religious observance of Martiall discipline , and practise of justice towards the enimy ? I professe , I see no reason for it , it might rather make him the moro desperate , because now he had no more heads to loose . Yet I confesse he taught him effectually herby never to spare any in the like transgression . As for the rest , I esteeme it but frothe , I have no cause to trouble my selfe or others with any farther consideration therof . 3. God you say must enjoy libertie or priviledge of loving himselfe best . Your forme in expressing this I doe not so well like : For I had thought this had rather bin a necessity then a liberty ; And privilege is of signification too base to bee applyed unto God. For privileges are granted from superiors to inferiors . But who shall privilege God ? In a worde God loves himselfe only as the end of all other things , and all other thinges which he loves but as meanes tendinge to that end . For he made all things for himselfe ; and of Israel he professeth that he hath formed him also for himselfe . Here you conclude that he loves equity and justice better then he doth any man ; but what meant you to leave out Mercy ? did that sticke in your teeth , especially cōsidering that forthwith you acknowledge him to be the eternall patterne of mercy as well as of justice ? And if he be equity it selfe , is he not justice it selfe also ? And if he be justice it selfe , is he not mercy it selfe also seing you make him the eternall patterne of the one as well as of the other ? And give that as a reason why he must love justice better then any man ? Yet I no way like your divinity in this . For I doe not acknowledge the nature of God to be the patterne which we must imitate in the first place , but rather the law of God ; and we are to imitate his nature only in those things , the performance wherof is allowable by Gods law , God might allowe the Israelits in robbing the Egyptians , Abraham in sacrificing his sonne , Sampson in sacrificing himselfe ; we may not allowe any in the like : God hath power to expose men unto sinne , to harden mens hearts , we may not take any such courses ; but rather doe all we can to keepe our bretheren from sinne . Now from your discourse it no more followeth that God cannot be unjustly mercyfull , then that he cannot be unmercifully just , especially towards those whom he loves more dearely then any man doth himselfe as you speake . And if you would be pleased to take notice by the way of the oracles of God , and not follow still the course of your owne inventions you might find that God hath mercy on whome he will , and hardneth whome he will. Yet is not he either unjustly mercyfull in the one , or unmercyfully just in the other ; Neyther should he be , though the case were altered , and he were mercyfull to those whome now he hardneth , and hardned those whome now he comiserateth satis contraria fata reponens . But let us goe with you along the coast of Barbarie . Gods love ( you say ) extends it selfe unto our nature so polluted with corruption . It is true and that not only in respect of corruption by sinne orginall but by sinne actuall . For he gave his sonne to dy for us , when we were his enimyes , and when we were dead in sinne and walked after the Prince of the ayre , and fashions of the world , he quickned us . Ephes. 2. 29. The effects of this love you say are limited towards men by the correspondency , which they hold or loose with that absolute goodnesse , or with those rules of equity , in which his will is to have man made like him . This manner of limitation is unsound , and fowly unsounde ; as that which apparantly excludeth our correspondency to Gods goodnesse , and unto Gods love , out of the number of the effects of Gods love ; as much as to say that faith and repentance , thankfulnesse and obedience are no effects of Gods love , but merely works of nature , as if it were not God that worketh in us both the will & the deede according to his good pleasure . As if regeneration were but the imagination of a vayne thing ; For I presume , you will not say , it is in the power of man to regenerate himselfe . And how can it be a work of God if not an effect of his love , and correspondency unto Gods goodnesse you make to prevent the effects of Gods love . Agayne the effects of Gods love the Scripture teacheth us are limited according to the good pleasure of God , both as touching graces of edification ( for he distributes to every one as he will. 1. Cor. 12. ) and as touching the graces of sanctification . For he hath mercy on whome he will. Rom. 9. And according to his purpose and grace he hath saved us and called us not according to our works . 2 Tim. 1. 9. And of his owne will hath he begotten us , &c. There is a condition of morall goodnesse , which God doth accept to reward with glory ; but there is no condition of morall goodnesse which God doth accept to reward with grace : For then grace were of works , and consequently no more grace . And then God should call us accordinge to our works which he expresly denyeth . Tit. 3. 5. and 2 Tim. 1. 9. There is no condition of morall viciousnesse that excludes Gods mercy in calling men unto faith and salvation . Austine coumpts it impiety and madnesse to thinke otherwise , as I have often alleaged him . Enchirid. 96. He calls some at the first houre of the day , some at the last . And what absurde conceyte is it to require some mitigation of sinne or morall good qualification to make correspondency unto mercy in pardoning sinne and curing it ? As no disease of the body is uncurable by God ; so no disease of the soule or simfull course is unpardonable or uncurable by the mercy of God the Father , the merits of God the sonne . For each are infinite ; but the sinnes of all the world are finite . God himselfe may limite the demonstration and exercise of his mercy as he thinks good . Now as touching the limitation hereof nothing is revealed unto us , but only this , that the sinne against the Holy Ghost shall not be pardoned and cured no small infidelity and impenitency . All other limitations are merely revelations of flesh and blood , and the inventions of idle Braines ; that impugne the prerogative of Gods grace , and in the place thereof advance the operation of nature , as that which first commends us in some sort unto Gods grace ; you are apt to discourse of Gods inviting men unto God , and of the riches of his bounty that way ; but of Gods working men unto God , and of the riches of his bounty , that may never any Arminian or Pelagian spake lesse then you . Yet the despising of Gods goodnesse shewed eyther in his word or in his works shall indoubtedly increase mens condemnation . But God can breake of these their contemptiouse courses in whome he will , and when he will , and where he will , as Austine professeth with such confidence , as that he censureth him of impiety and dotery whosoever he be that denyeth it . A silly course it is , to inferre that vicious courses doe exclude men from Gods mercy , because God hates filthinesse or uncleanesse . For God undoubtedly hates all manner of filthinesse and uncleanesse whether the measure of it be filled up or no ; For did he not hate Manasses his idolatry and his bloody courses , and his using them that were given to sorcery and witchcrast ? Yet all this excluded him not from the participation of Gods mercy . And if for this reason , to wit because God hates filthinesse , men are excluded from Gods favour , so as to be uncapable of his mercy ; then every man shoulde be a reprobate and incapable of mercy ; and abandoned as a vessel of wrath unto everlasting condemnation . And you consider not , that to be uncapable of mercy is to be uncapable of Gods love ; even in your owne discourse ; whence it followeth , that God must after a certayne time cease to love them ; as in reason it should be acknowledged by you , according to the tenour of your opinion ; and that when the doore of repentance is shut upon them , as your selfe have phrasified it , most of all when God condemnes them to everlasting torments in hell fire , he must needs cease to love them . And consequently you must necessarily admit mutability in the nature of God , which is directly contrary to the perfection of God delivered unto us in holy Scripture . I the Lord am not changed and you sonnes of Iacob are not consumed . Mala. 3. 6. And with God is no variablenesse nor shadow of change . Iac. 1. 19. This rocke you have in your eye & labour to keepe your Tenet from dashing it selfe desperately against it . Wherin how well you have carryed your selfe we are to consider in the next place . CHAP. XX. Whilst God of a loving Father becomes a severe judge , there is no chang or alteration at all in God , but only in men and in theire actions . Gods will is allwayes fullfilled even in such as goe most against it . How it may stand with the justice of God to punish transgressours temporall with torments everlasting . THe objection that by your Tenet the nature of God is made subject to change and alteration , your selfe proposed in the former chapter ; but you addresse your selfe to make answere therunto in this yet not without fetching a greate compasse which inclines rather to a worke of circumvention then of satisfaction . Love you say is the Mother of all Gods workes and the fertility of his power and essence ; that is the fruitfull Mother of all things , and the power and essence of God by love becomes the fruitfull Mother of all things . Yet to shew how apt you are to forget your selfe ( which usually falleth out whē men discourse quicquid in buccam venerit ) in the 8. chap. and pag. 91. you told us as a quaint conceyte that we may conceave wisedome to be the Father and power the Mother of all Gods works of wonder ; and I thinke you accoumpt few or no works more wonderfull then the creation . And yet that which you say here , I preferre before that which you had formerly expressed there ; because the love of God hath stricter sociation with the will of God then eyther wisedome or power . But you have not discovered unto us , if love be the Mother what is to be accoumpted the Father . Or if you referre this to the loving will and affection of God , why this should be accoumpted the Mother rather then the Father of the works of God. Agayne we have earthly parents as Father and Mother , which are indewed with wills and loves and other affections , and it is out of all course to say that theire love or theire will is the Mother of theire children ; especially consideringe that will is found in the Father , as well as in the Mother , yea and love also ; if not in greater measure . But I deny not but that God made the world out of love ; but out of love to whome ? to the creature ? Nothing lesse I should thinke ( as before I have shewed ) but rather out of love to himselfe , as Prov. 16. 4. God made all things for himselfe . And greate reason , God who is the sovereigne Creator of all things , should be the supreame end of all things . But let this passe . Your next sentence is more serious and ponderous , but very preposterous , and unsound . First it containes a generall proposition with the reason of it ; and then a qualification or limitation thereof ( by way of exception ) unto a certayne time . The proposition is this : No part of our nature can be excluded from all fruits of his love . Now the fruits of Gods love you make to be not only grace and glory , but our temporall being also and the preservation therof . For you make creation to be a fruit of Gods love . Now this proposition so generall to my understanding is utterly untrue . For not only God is not bound to give grace and glory unto any . ( For they are merely gratuita dona , and it is lawfull to doe what he will with his owne , in bestowing it on whome he will , and denyinge it to whome he will. And therefore the Apostle testifieth that He hath mercy on whome he will , and whome he will he hardneth . ) But more then this as God was not bound to create any , so neyther can any thing ( save his owne will ) binde him to preserve any thing in being . But as he deales with other creatures so could he deale with men , even take theire temporall being from them , without any purpose ever to restore it , and not only the being of theire bodyes , but of theire soules also , turning both into nothing . Yet thus could God deale with men and Angells were they never so innocent , never so holy as Arminius confesseth . But let us consider the reasons wherupon you ground this . Now these are two , the one because God hath created our natures : Now the unsoundnesse of this reason appeares by this , that God hath created other things as well as man ; Yet who will conclude herehence , that God must needes preserve them , and not exclude them from this fruite of his love . Your other reason is because , God cannot change and this is as weake as the former . For like as God though at one time he gives us life , another time takes life from us ; yet all this is done by him without any change in himselfe , like as in course of nature , though he causeth changes and alterations in the seasons of the yeare in the wether , in the heavens , in the earth , in the Sea , in the states and Kingdoms of the World , and in the bodyes of all creatures , yet without any change at all in himselfe ; yea though he set an end to this visible World , this can inferre no variablenesse in God , so if he should take all manner of being from men and Angells , and so exclude them from all fruits of his love : Yet should all this come to passe without any shadow of change in God. Yet you have a third reason , which is this ; Love is the nature of God as Creator : You could not be ignorant that God did freely create the World , and therfore that it was not naturall to God to create it ; therfore you say that Love is the nature of God as Creator , the sense and meaning whereof I comprehende not . And I have made it already appeare that though God creats a thing , yet is he not therby bound to preserve it any longer then he seeth good ; and what other sense you imply when you say , Love is Gods nature as a Creator , I discerne not . You make creation to be a fruite of Gods love ; it is very incongruous to say that this love of God , wherby he creats any thing belongs unto him as a Creator : But rather creation of things belongs unto him as he loves them . For fitter it is that the effect should be thus modified by the cause , then the cause by the effect in denominating any subject . Who ever sayd that a man was rationalis quatenus risibilis and not rather risibilis quatenus rationalis ? But let us proceede to the limitation of this your proposition ; and that is this : No part of our nature can be excluded from all fruits of his love , untill the sinister use of that contingency wherwith he indued it , or the improvement of inclinations , naturally bent unto evill come to that hight , as to imply a contradiction for infinite justice or equity to vouchsafe them any favour . First touching your meaning in this , then touching the manner how you expresse this meaning ; your meaning in briefe is this . No part of our nature can be utterly excluded from all fruits of Gods love : untill men have filled up the measure of theire iniquity . Of this your opinion I have spoken often ; I hope it shall be sufficient now to consider the reason whereupon you ground it . And that is this , Such an hight of sinne implyeth a contradiction to infinite justice to vouchsafe them any favour . Now of this proposition of yours I see no reason . Nay I seeme to observe manifest reason to the contrary . For justice consists in giving to every one his owne ; Now seeing the wages of any sinne is death even everlasting death ; Not to condemne him that hath deserved to be condemned , seemes as contradictory to justice as not to condemne him that is come to an hight of impiety . And which is more , many thousand infants perish in Originall sinne , and yet we beleive that Manasses who unto Originall sinne added many abominable sinnes , was notwithstanding all this , saved ; and will you say , there was any contradiction unto Gods justice in all this ? And I wonder you so much beate upon the contradiction unto Gods justice and take no notice of Gods mercy , whereas we doe not consider the pardoning of sinnes as an act of Gods justice but rather as an act of his mercy : and without quest on it is not contradiction to Gods mercy to pardon any sinne . And God is mercyfull as well as just ; and it is very absurd in my judgment to say that God in performing an act of mercy contradicts his justice , as well as to say that in performing an act of justice he contradicts his mercy . And the reason is because it is indifferent to God to exercise eyther his mercy in commiserating whome he will , or his justice in hardening whome he will. And therefore when the Apostle proposeth such an objection , against his former doctrine of election & reprobation as this ; What shall we say then , is there any injustice with God ? He answereth it by this , that God is free and hath a lawfull power to exercise mercy and compassion on whome he will. God forbid sayth he we should thinke so ; For he sayth to Moses , I will have mercy on him to whome I will shewe mercy , and will have compassion on him , on whome I will have compassion . And yet I pray consider , what colour of contradiction to Gods justice in pardoning the sinnes of them , be they never so many never so fowle ; for whome the sonne of God ( as you say ) hath suffered the sorrowes of death , and therby made full satisfaction for all theire sinnes ; unlesse you will say , that Christ dyed to make satisfaction for originall sinne only and not for sinnes actuall , or for some of theire actuall sinnes and not for all ; to which strange and uncouth opinion : You seeme to incline in the end of your 15. Chapter , where you say , that Christ only receaved our infirmities and originall disease , and not the contempt of him and his law . I have cause to suspect that you concurre with Arminians in maintayning , that all Infants , the very children of Pagans , Turkes and Saracens that perish in theire infancy are saved . For how can it be conceaved that any improvement of evill inclinations is made in them unto such an hight as that it should imply contradiction to Gods justice , to shew them any favour ? And where such an hight of impiety is not , you professe they cannot be excluded from all fruits of his love . Yet I confesse theire soules have a being and that eternall ; and if this be a fruit of Gods love , then though the hight of impiety be never so greate , yet is no man or devill excluded from this fruite of Gods love : For they shall continue for ever and that to theire everlasting wo. As touching your manner of expressing your meaning , this increase of sinne , you call the sinister use of contingency that God hath bestowed upon them , your meaning must be the sinister use of the liberty of theire wills : which in your phrase is the sinister use of contingency , wherof I am perswaded you can give no example . And by the way I observe you suppose in every naturall man , a power to use the liberty of his will , eyther will or ill . I had thought and doe still thinke there is no power in carnall man to use theire naturall liberty well , but only to use it either in this or that subject , but so as still the use of it shall be evill . For the affection of the flesh is not subject to the law of God nor can be , sayth the Apostle , and every man is dead in sinne till God quickneth him . Ephesi . 2. 2. And a dead man can performe no action of life naturall , if dead naturally , no action of life spirituall , if dead spiritually : But whether naturall inclinations unto evill may be thus farre improved in the children , by theire Forefathers on no , ( you say ) is disputable but in another place : that is , it is a disputable question , whether children may not by the sinnes of theire Father be so farre corrupt , that it implyeth contradiction to Gods justice to shew them any favour . You might as well say it is a disputable question whether there be any God or no ; For that there should be a God , and yet not able to cure the naturall corruption wherein any man is borne is contradiction . And if he were , then sure he were able to shew them no small favour . And as for contradictions to Gods justice , there is so litle colour herof in the saving of Infants , that on the contrary , there is nothing ( the condemnation of the Sonne of God alone excepted ) wherin the justice of God is more obscure , then in the condemnation of Infants . I thinke you have litle minde to come to an accoumpt , how you doe accommodate this your doctrine unto Infants ; yet you must be called hereunto whether you will or no , unlesse you clippe the wings of your generall propositions , as when you say : None can be excluded from the fruits of Gods love untill the improvement of inclinations naturally bent to evill come to that hight of impiety as to imply a contradiction for infinite justice or equity to vouchsafe them any favour . Yet by the way you put in an exception concerning Infants , and that is in case there be a neglect of duties , to be performed to them by theire Elders ; why doe you not speake plainly and say , saving in case they are not baptized ? And what thinke you in this case ? Are they damned ? I cannot beleive you thinke so ; yet the face of your discourse lookes this way . I say I cannot beleive it ; and that for two reasons . The one is , because the tenour of your tenet caryeth you rather to maintayne with the Arminians , that all children dying in theire Infancy though they dye without the Church , are saved . My second reason is , because herein you should directly contradict the discourse Kinge Iames had with certaine Divines a litle before his death , and his apparent profession to the contrary ; not as his private opinion , but as the opinion generally of our Divines , whome he had learned in his younger dayes to have censured Austine for his opinion to the contrary , as one that was Durus Pater Infantum . Now I am so well perswaded of you , that I thinke you would not willingly enter upon so flat a contradictiō to such a discourse of Kinge Iames in the dayes of Kinge Charles , and that so soone after his death . If you write only concerning men of ripe yeares , you must have a care to limit your propositions accordingly , and not to give them longer wings then is fitt . In the next place you touch upon a distinction much talked of , and as much advanced by some as cryed downe by others . Yet both Scotus and Durandus give a tolerable , and Aquinas with the Dominicans after him , an orthodoxe interpretation therof , though neyther suitable to the minde of Damascen commonly reputed the Father of it . Yet looke what in this kind is wanting in them is supplyed by Arminiensis , who gives both an orthodoxe construction thereof , and that also in conformity to the opinion of Damascene , of whose text he gives a very sound and orthodoxe interpretation and the more orthodoxe the more opposite to theire constructions , who with greate cry of words draw it to the countenancing of theire Arminian Tenets without cause , Love you say is the fruite of Gods antecedent will , wrath and severity are the proper effects of his consequent will. Fruite and effect you make all one ( as with good reason you may . ) Now what , I pray you , is this effect which you call love ? You seeme to intimate , that they are the effects of creation , as when you say , Every particular faculty of soule or body is a pledge undoubted of Gods love . Yet faculties of soules and bodyes are found in beasts , but Gods antecedent will in Damascene is referred wholly unto men . Neyther doth Damascene at all referre it to the worke of creation ; but makes it to be that wherby God will have all to be saved . Liberty of will is proper to man in distinction from beasts , but who seeth not that this indifferently makes him obnoxius unto damnation as well as capable of salvation ? Then when you say wrath and severity is the effect of Gods consequent will , what doe you meane by wrath ? Is it eyther a resolution to take vengeance , or the execution of vengeance it selfe ? I think you take it for the execution of vengeance it selfe . Now there is an execution of reward also properly opposite unto this which whether it be the same love you speake of , it became you to expresse so much , or whether you conceave it to be different , yet it were fit you should take notice of it , and acknowledge that this is a fruite of Gods consequent will , as well as wrath ; that as effectually presupposing obedience , as this disobedience : and that love in rewarding is every way as infallibly consequent to the obeying of Gods will revealed , as wrath is of our neglecting and despising it . A full explication of this distinction you promise in good time , how well you performe it we may in good time consider with Gods helpe . Next you enter upon another forme of the same distinction ( as you pretend ) and you suffer it to fly with one winge ; For you talke of Gods absolute will , ( which you seeme to confound with Gods antecedent will ) but as touching the member congruously opposite , you leave us to seeke for that . But as it is we are to consider it ; Gods absolute will was ( you say ) to have men capable of Heaven and Hell , of joyes and miseryes immortall . This cannot be understoode of Gods consequent will ; for this absolute will is indifferent to end in the bestowing of reward or punishment , and is immediately terminated only in making man capable of eyther ; but his consequent will is not so indifferent . For the only effect thereof you mention to be wrath and severity , and this presupposeth rather then causeth capablenesse . Neyther can this absolute will be the antecedent will of God according to Damascens meaning . For the antecedent will in Damascene , is only referred to the will of God , wherby he wills mans salvation : but this absolute will is ( you say ) to have men capable of Heaven and Hell. To helpe this you tell us : That this absolute will ( whose possible objects are two ) is in the first place set on mans eternall joy . But you doe not proceede to shew on what it is set in the next place , as if by such like incongrueties you desired rather to confounde your reader , then to satisfie him . Yet by the tenour of your discourse you leave it to us to guesse , that in the second place to witt upon the dispising of Gods love , it is set upon a mans damnation . So that by this your doctrine , both Gods antecedent will and consequent will is all one , and that is Gods absolute will. But no such thinge is founde in Damascene , from whome such as you are , doe usually take this distinction of will antecedent in God , and will consequent : And indeed you doe well to make one as absolute as another ; for like as wrath , the fruite of this will of God in the second place ( as you imply ) hath not its course but upō presuppositiō of disobedience ; so in like manner , the proper opposite to wrath on the other side the fruite of this will of God in the first place , hath not its course but upon presupposition of obedience . And that you may know what this fruite I speake of is ; I say as wrath is taken for the execution of vengeance ; so the proper opposite herunto must be love as it is taken for the execution of reward ; And let any man judge whether this doth not every way presuppose obedience , as well as the other presupposeth disobedience . And thus shall God as truly be sayed absolutely to wish a mans damnation as his salvation , and no more conditionally will the one then the other . And like as if God be absolutely sayd to will a mans salvation , it shall not herhence follow he shall so will it , as to contradict himselfe by frustrating the contrary possibilitie , which unto man he had appointed : so though God be sayd absolutely to will a mans damnation ; yet it will not follow that God doth so will it as to contradict himselfe by frustrating the contrary possibility which unto man he had appointed : Only it is absurd to call this possibility a contrary possibility . It is I confesse a possibility to the contrary , but not a contrary possibility . Like as liberty unto good and liberty unto evill are liberties unto things contrary in the way of manners : but yet they are no contrary liberties ; so the possibilities of obtaining salvation or damnation , which are consequent upon the use of this liberty , though they are possibilities to contrary things , yet are they not contrary possibilities . And as Gods anger signifying the execution of vengeance doth never rise up , but upon the dispising of his love alluringe unto good ; so Gods love signifying the execution of reward , doth never rise up , but upon the embracing of his love alluring unto good . But if you take Gods wrath for his will to punish . I say that looke by what reason Gods wrath , as it signifies his will to punish , doth not arise in God but upon foresight of mans disobedience ; in like sort the love of God , as it signifieth his will to reward , doth never arise in God but upon foresight of his obedience . And looke in what congruity Gods will to punish for sinne deserves to be called reprobation : in the same measure of congruity Gods will to reward for obedience , is to be called Election , if so be we will make Election and reprobation congruously opposite , as it is fit we should . Neyther can it be avoyded , but that the turning of tender love and compassion into severity and wrath must imply manifestly an extreame change in God. For like as when mans obedience is turned into disobedience , this cannot be without change ; so when Gods fervent love is turned into severe wrath , this cannot be possibly without change . Which I further proove a priori thus , where that which was , ceaseth to be , and that which formerly was not , beginneth to be , there must needs be a chang , and that more wayes then one : But where tender love is turned into severe wrath and that inexorable ( as before you have expressed ) there that which was , ceaseth to be , and that which was not , beginnes to be : therfore there must needs be change , and that more wayes then one , to wit a change from some thing , and a change into another thing . The minor is prooved ; For if the same tender love did still continue , it could not be sayd to be turned into wrath , but rather it should be sayd to consist with wrath . Likewise wrath formerly was not in God ; for as much as you make it arise out of the ashes of his love despised , wherby that phrase ( the ashes of Gods love ) doth manifestly argue that you will have Gods love as it were consumed to ashes ; therefore it must needs cease towards those that have thus dispised it . Neither is it true but a bold affirmation without all truth , to say that the changs is wholly seated in mans deviation , which you avouch without any colour of proofe : But I have allready prooved that this Tenet of yours maintaynes a change in God , unavoydable by all the wit of man. It seemes you would reason thus , the cause why the love of God is turned into wrath , is wholy seated in man ; therefore the change is onely in man. But this is so inconsequent that it seemes common modestie would not suffer you expresly to insist upon it . Though we sinne , yet can we not make any change in God ; I the Lord am not changed : therfore yee Sonnes of Iacob are not consumed . To touch this by the way ; Adam I confesse deviated from the good course of obedience , which he might have taken : but I deny that any naturall man hath liberty , to take any good course of obedience , till God hath renewed him ; yet such Pelagian acknowledgements are so frequent in your discourse , that they are found in every hedge . 2. The Sunne indeed never changeth with the Moone , nor without the Moone , saving from place to place , and so he never changeth , one time only excepted in the dayes of Iosuah . But what meane you to say , that it is one & the same heate , that is with us in the spring time , and with them that travaile in the sandes of Affricke ? Can it be one and the same accident in so not different only but distracted subjects . Yet it is one in kinde but not in degree ; like as grace and glory in the Saints of God is the same kinde though different in degree ; and produced in them all by one and the same love of God , that neyther differs in kinde nor in degree . The same heate of the Sunne enflames matter capable of cumbustion not other matter . So God the same and without all change doth refresh the good , and consume the wicked . We nothing doubt of this ; but then we must not say , his love is turned into wrath . For like as the heate of the Sunne could not be turned into colde without change in the Sunne ; so neyther could Gods love be turned into wrath without alteration in God himselfe : God consumes the wicked , but not by love . God saves his Elect , but not by wrath ; Yet his will is one and the same in both , though the effects be different , and no marvnile ; For his will is free , as wherby he hath mercy on whom he will and whome he will he hardneth ; and as the one tends to the salvation of some , so the other tends to the condemnation of others . It is true , there is none but hath bin partaker of Gods blessings one way or other . It is true , the measure of his wrath is equall to the riches of his bounty despised thus farre . The more riches of his bounty we dispise , the greater will by the measure of his wrath , of we continue in impenitency . Yet there is a subordinate difference , according as the same riches of Gods bounty , may be in greater measure despised by one then by another . You are pleased needlesly to phrasifie this over and over agayne insteede of affoording better matter to satisfie your reader ; but you are very liberall of words . But by the way you foist in a false dye as thinking , that in the multitude of wordes it might not be perceaved , as truly I was like to have overslipped it . As when you say , the only rule for measuring sinne or transgression right , must be taken from the degrees of mans opposition to Gods delight or pleasure in his salvation . Wherein you manifestly contradict your selfe ; For before you sayd it was to be taken from the degrees of mercy despised ; But now you say it is only to be taken from the degrees of mans despising it . Which indeede is the righter of the two . So then the measure of Iudas his sinne is to be taken from the degrees of his opposition unto grace ; which you in a strange manner expresse by the delight that God doth take in his salvation ; Why what meane you by this ? Is Iudas saved thinke you or shall any reprobate be saved and not damned rather ? what mooved you then to talke of Gods delight in the salvation of them , that are or shall be damned ? Is it possible that God can take delight in that which never was , nor is , not ever shall be ? You may as well say that God takes delight in a multitude of other worlds of men and Angells , which were and are possible . Yet as if this conceyte of yours were a principle of credite you tell us demurely , that not a dramme of Gods delight or pleasure can be abated not a scruple of his will , but must be accomplished , to wit of that delight in Iudas his salvation , which you doe very gravely attribute unto God , and so consequently , Gods will you speake of , which must be accomplished , is his will of Iudas his salvation . And this must be accomplished , & indeede so it had neede , before God can take any delight and pleasure in it . But how or when shall Gods will of Iudas his salvation be accomplished ? Will you give me leave to reade this riddle out of your intimations ? You seeme to mee to imply that this will of God is accomplished in Iudas his damnation . Because looke in what measure of love , God would have saved him , in such a measure of wrath , he doth damne him and so accordingly , looke in what measure , Gods delight would have bin in Iudas his salvation had he bin saved ; in the same measure God doth delight in his damnation he being damned . Vous avez ; thus have you the interpretation of this riddle . And by the same reason , you may proceede to make other riddles , and aske how is the will of God as touching Peters damnation , and Gods delight and pleasure therin accomplished to every dramme and scruple ; and answere that this is accomplished in his salvation . For looke in what measure God would have delighted in his damnation had he bin damned ; in the same measure God now delights in his salvation , he being saved . And thus the delight and pleasure that any man takes in his childes salvation may be sayd to be accomplished in the delight and pleasure , which he shall take in his childes condemnation . For the Saints shall judge the World , even the Godly Father joyne with Christ in pronouncing the sentence of condemnation upon his ungodly Sonne , &c. God delights in our obedience and in our repentance when it is ; but where there is no repentance or obedience how is it probable he or any should delight in that which is not . 1 Sam. 15. 22. Hath the Lord as greate pleasure in burnt-offrings and sacrifices as when the voyce ef the Lord is obeyed ? Perhapps you will say , yet his will is that all should repent ; I answere his will commanding , is so to all that heare it ; but his will decreeing is not that all shall repent that are commaunded to repent . For then all should repent : To say , that God will have any thing come to passe which yet never comes to passe , Austine hath long agoe professed to be as good as to deny Gods omnipotency . And whereas repentance is the gift of God , as the Scripture plainly testifieth , it is apparent that God doth not give repentance unto all , and therefore neyther did he will or determine to give repentance unto all . God is sayd to love persons in as much as he willeth good things unto them . God may be sayd to love things morall as repentance and obedience , in as much as he will reward persons for theire repentance and obedience . Neyther of these loves is accommodable to punishment , no more then unto reward . Yet looke in what respect God may be sayd to love the one , so may he be sayd to love the other ; And the Apostle professeth of himselfe , and his fellows that they were the good savour of the Lord even in them that perish . And every man knoweth reward to be a fruite of justice remunerative , as well as punishment is of justice vindicative ; and each presupposeth the will of God , as well one as the other . For God is not bound to punish sinne , he may pardon it . Nay how is he not bound to pardon all sinne , of all men , if so be Christ hath made satisfaction for the sinnes of all ? And with these Tenets of yours you are growne so farre in love , that because some schoole poynts doe not beare such faire wether towards them as might be wished ; you woulde put the maintayners of them upon some better explication of such Tenets . The Tenet is , that God doth punish sinners in the life to come citra condignum . The Moderne divines ( as it seemes ) by your margent are Calvin & Zanchy that maintayne this ; against whom you oppose Coppenius , a Lutheran I guesse , I doe not thinke he is a Papist . Sure I am , Bradwardine and Gerson maintayne the same ; and as I remenber it is most generally receaved amongst the Schoolemen . And as for Coppenius his reasons ; when he demaunds whether God doth remit ought for Christs satisfaction or no : I answere it is not for Christs satisfaction ; but merely according to the good pleasure of his owne will. And when he urgeth that of Iames , Iudgement mercylesse shall be to him that sheweth no mercy : I answere that like as when the Apostle prayeth for Onesiphorus that he may find mercy at that day , his meaning can be no other then this , that his sinnes might be pardoned and his soule saved : so likewise in just proportion they may be sayd to tast of judgement mercylesse , whose sinners are not pardoned and whose soules are not saved . As for your reason it is grounded merely upon a fiction of your owne , that subjecteth the delight of God unto degrees , ( whereas his simplicitie freeth him as well from composition of degrees , as from any other kind of composition , ) as also unto change even there where you undertake to cleere God from change : If Iudas had bin saved and Peter damned , God had still bin the same and no other then now he is , as touching will and delight , and every thinge that is in God. But by the way let me tell you , you corrupt the state of the question in supposing that by this Tenet , which you dislike , the punishment of reprobation is lesse then divine justice exacts . For they maintayne no such thing , but rather the contrary that no degree of punishment is exacted by any justice in God , but left indifferent to the determination of Gods will ; And therefore Bradwardine distinguisseth betweene meritum actuale and meritum potentiale . Meritum actuale is in reference to such a degree of punishment or reward , which the will of God hath determined . But meritum potentiale is in reference to any degree of reward or punishment which God might have determined . And Gerson professeth that when a sinne is committed , it is merely in the good pleasure of God to inflict what kinde or degree of punishment he will. 2. Your text is to proove that Gods nature admitteth no change , albeit of a loveing Father he becomes a severe judge ; albeit his tender love be turned into wrath . And for proofe of this you thinke it enough to say that the change is in man : and that Gods wrath kindles not but out of the ashes of his love despised . To this you take on an other poynt ( nothing at all to the purpose ) that Gods wrath is in proportion to mens sinnes , neyther lesse nor more ; and this you prosequu●e a whole leafe and more , that what you want of solid answere , you may supply by silling mens eyes with an idle discourse . Well we have considered what your discourse hath bin on the by , touching this , that mens punishments are not lesse then theire deserts . Now let us consider your following extravagancy , in shewing that mens punishments are not more then theire deserts . And here you tell us that to thinke God should punish sinne , unlesse it were truly against his will , or any sinne more deeply then it is against his will and pleasure is one of those 3. grosse transformations of the divine nature which Saint Austine refutes . For thus to doe , is neyther incident to the divine nature , nor to any other imaginable . I would we were worthy to know 3. things . First who they are whom you oppose in this : Secondly what those 3. so grosse transformations are , which you speake of out of Austine . Thirdly , to what end tends all this , on which you spend so many words . But to take it as we find it . No Christian I think ever doubted , but that all sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transgression of Gods law , & accordingly contrary to the commaundment of God , which is usually called the will of God. But that any sinne should be committed contrary to the will of God , as it is taken for the decree and determination of God , I had thought no sober man would have affirmed . Austine I am sure plainly professeth that Non aliquid sit nisi omnipotens feri velit , vel sinendo ut fiat vel ipse faciendo . And albeit Aquinas seemes concealedly to oppose Austine in this in q. 9. 19. art . 9. Yet notwithstanding concludeth thus : Deus igitur neque vult mala fieri , neque vult mala non fieri , sed vult permittere mala fieri : Ibid. ad tertium . Yet I willingly graunt that every sinne is against Gods will and pleasure , as it signifieth his pleasure what shall be our dutie to doe ; which is nothing els but his commaundment . And it is as true that herein are no degrees , every sinne is equally against the commaundments of God. And the will and pleasure of God whereby he will have this or that to be our duty to doe or leave undone , hath no degrees . For Gods simplicity freeth him as well from composition of degrees as from any other composition . But yet some transgressions are greater then others in as much as God may be more or lesse wronged by us , or our selves , or our brethren . It is neyther incident to the divine nature nor to the humane , to punish any more then it is ones will and pleasure to punish . But to a man it is incidēt to punish for those crimes wherein themselves take delight . For a man may be condemned and punished for adultery by them who are adulterers themselves ; as appeares in those that brought unto our Saviour a Woman taken in adultery . For when our Saviour sayd . Let him that is amoungst you without sinne cast the first stone at her , the text sayth herupon being accused by theire owne conscience , they went out one by one beginning at the eldest , even to the last . Iohn . 8. 7. Wherfore you doe overlash in not contenting your selfe to affirme this of the divine nature , but extending it to every nature imaginable . Agayne , what meane you to call that a way wardnesse of men , whereof you professe the humane nature is uncapable ; as namely to be offended at that which doth not offend them ? What is a wilde manner of discourse , if this be not ? Nothing inferiour in absurdity is that which followeth , as when you say , that To punish any which doe not contradict theire wills , is an injustice scarce incident to the inhabitans of Hell. If the Divills punish any , as you say they doe ; doe they punish them for sins committed in contradiction to theire wills ? And how many Magistrates doe punish even such sinnes , wherof themselves are guilty ? They are bound by law to punish profane swearers , to punish drunckerds ; is it necessary that every such Magistrat should be free from such sinnes themselves ? But the Divills themselves you say doe not vexe the wicked but the Godly ; this being a most absurde conceyte at first sight , you have taken a course to charme the absurdity of it by adding , concerning the wicked . Till Gods justice overtake them ; might you not as well adde concerning the Godly , Till Gods will and pleasure is , and so farre as his pleasure is , the Divill shall vexe them ; as appeares in the example of Iob ? But ordinarily in the course of Gods providence ; who are more vexed by the Divill , the godly or the wicked rather ? Now because it it apparent that in your opinion the Divill torments infernally the damned and hath no power over the Saints of God ; though they are more prone to vexe the godly then the wicked as you thinke : therefore you put your selfe to devise a reason why the Divills torment the damned , wheras the sinnes of the damned men were committed only in following the will of the Divill too much . But the reason you give is of the wildest and most contradictious nature that ever any I thinke was heard of . For the reason you give is this : Therfore the Divills cease not to torment them , because they can find no ease in tormenting them : Whereas if they could finde any case in tormenting them , then ( you say ) they would be lesse displeased with them , and consequently torment them lesse ; which if it were true the Divills should be as arrant fooles as ever lived ; as namely in ceasing to doe that , by the doing whereof they should finde ease , by this supposition of yours . And in the meane time you represent unto as a proper modell of Gods providence , while you conceave , the tormenting of the damned to be put over by God to the will of the Divill ; as if the dispensation of the degrees of punishment , therby to justifie Gods proceeding , were remitted to the discretion and equity of those Angells of darkenesse . And who I pray shall be the dispenser of that punishment , that in justice belongs to the Divills themselves ? Yet as if you had performed some greate exployte against some body , you demaunde bravely ; Whether they did not rather dreame then thinke of God , that some times write , as if it were not as much against Gods will , to have men dye , as it is against mans will to suffer death . In writing this , you thinke , they did rather dreame then thinke on God in writing of the former , sure I am you did if not dreame yet thinke of the Divill . But which writing yours or theirs , be like unto a sicke mans dreame , let not the indifferent only , but the unindifferent also judge . For you show as litle sobriety in the impugning of these , in theire writing concerning the will of God , then in inventing your former fancies concerning the Divill . Is it not by the will of God appoynted that all must dye ? And is it probable then , it should be against Gods will that any should dye ? O but you speake belike of the second death , I answere ; Is it not as well appoynted by the will of God that all that dye the first death in sinne , shall dye the second death of everlasting sorrow ; as it is appoynted by the will of God that all shall dye the first death ? And will it not by the same reason follow ; that looke in what sense it is impossible that any should dye the first death against the will of God , in the same sence it is impossible that any should dye the second death against the will of God ? and if they suffered death ( as you say ) to this end , that Gods will may be fullfilled in theire suffering ; how is it possible that this theire suffering of death should be against the will of God ? which yet you boldly affirm and that with such confidence as to breake out into a censure of them that thinke the contrary , as if they did rather dreame then thinke the contrary . And yet when you breake forth in avouching manifest contradiction , would you have your reader conceave your selfe to be in a sober discourse waking ? or in a dreame sleeping ? Yet this is usuall in your writings . 4. The mayne poynt proposed : ( to wit how God without change of a loving Father becomes a severe judge ) you dispatched in a few words saying , the change is wholly in man ; and therin giveing us your word for it ; and afterwards served your selfe with certayne illustrations nothing to the purpose . And to refresh your spirits and get some breath you turned aside , to the consideration of the proportion of mens punishments to theire sinnes ; poynts merely extravagant . And now you take liberty to maintayne your extravagant discourse by inquiring , how it stands with Gods justice to inflict eternall punishments for temporall sinnes . VVe must be content to follow you in your wilde goose race ; For seeing we are in , we must goe thorough and get out as we can . Yet you acknowledge the doubt proposed nothing pertinent ; but to make matter of farther discourse you tell us , it were pertinent , if the immortall happinesse wherunto the riches of Gods bounty did dayly leade them here on earth , had not farther exceeded the pleasure of this life , then the paynes of Hell doe those grievances which caused them to murmur against theire heavenly Father . You are very bold to acknowledge , God to be the heavenly Father of the reprobates . Whereas the Apostle professeth that we are all the children of God by faith in Christ Iesus . Gal. 3. 25. And if sonnes then heyres even heyrs of God and coheyres with Christ. Rom. 8. Much more bold , if because our Saviour Christ exhorts the Apostles to be like theire heavenly Father , therfore you will acknowledge him the heavenly Father , even of reprobates also . This is by the way , I come to the maine : and say first ; were it so as you speake , yet this doubt were nothing pertinent to this place , of cleering God from innovation and change of nature , as often as his tender love is turned into feirce wrath . Secondly , your argument contracted being this . Immortall happinesse doth more exceede the pleasures of this life , then the pains of Hell exceede the grievances of this life : therfore it is impertinent to make a doubt how Gods justice doth appeare in inflicting eternall punishment for temporall sinne . I see no just consequence at all in this . I will drawe it to the best forme I can devise , in congruity to your meaning which I desire to picke out as well as I can . And that is this ; Theire obedience should be rewarded with infinite joy : therefore theire obedience may be justly punished with infinite sorrow : and no doubt is to be made hereof . And this I confesse is more suitable , speaking of the protension & duration of each then of theire intension as you doe . For though the joyes of Heaven were never so greate beyond the degree of sorrows of Hell. Yet if they were not everlasting the comparison would not hold . Because there could be but a finite difference betweene theire intensions ; for joys of man cannot be infinite in degree . But if the one were everlasting the other not ; there should be an infinite difference in this . And albeit the joys of Heaven were but of equall degree , in proportion to the sorrows of bell ; Yet the argument would every whit proceede as well upon supposall of inequality , and that of exuberancy on the part of joyes . Now I will shew , what exception may be taken against this . First no laws of the World ( the execution whereof are reputed just ) doe or can proceede after any such proportion ? Let a man take a purse upon the high way , or kill a man he shall dye for it ; Let him give tenn times as much to the poore ; let him save ten mens lives , they neyther doe , nor can reward , in proportion to the punishment ; Let the greatest honour or any other kinde of rewards be heaped upon him ; all are inferiour to his life . For all that ever a man hath , he will give for his life . But then you will say , if it be just with man , to punish with death ; though they cannot possibly administer rewards in any proportion therunto ; how much more is it just with God , to punish with eternall death , seeing be can and will reward obediency with eternall life ? And I nothing doubt but that it is just ; but the question is wherin consisteth this justice ? For it seemes that justice in this kinde should stand in reference to the worke , and not be measured by any aliene consideration . Especially considering that the question may be revived on the part of the reward . For how stands it with justice to reward with everlasting blisse a temporall obedience , so that still we shall be to seeke of the right measure of justice in this kinde . Agayne , if a Master shall say unto a servant ; doe such a thing and I will give thee an hundred pound ; it will not herehence follow , that for his disobedience the Master may make him pay an hundred pound . And the reason is because it is manifest , that like as a man may give what he will freely ; so he may reward as liberally as he will. But it is not so manifest that God himselfe mai doe what evill he will unto his creature , and accordingly afflict what punishment he will for the transgression of his creature . And therefore the reason that you give for justifying God in this is unsound ; and you seeme to be sensible of it , when you desire to helpe your selfe with the consideration of mens multiplyed contempts of grace , all which neverthelesse doe make up but a short continuance in sinne . Besides that , this consideration hath no place in such infants as perish in originall sinne . You cannot find any neglect in them , much lesse often , and yet to say , and barely to say That often and perpetuall neglects turnes slames of eternall love into an eternall consuming fire , is to please your selfe in your own dictates , but to proove nothing . The same song you sing still ; when you tell us , the oftner God pardons a man , the greater is his wrath against impenitency ; save that the prosequution of it is more absurd then the former ; For it hath reference rather to the intention of his wrath , which is greater or lesse according to the qualities of mens sinnes , not to the protension and duration of it , which is equall to all . But by the way , where I pray doth it appeare , that God doth often pardon the sinnes of reprobates or that he doth at all pardon them ? Doth God pardon any sinnes without repentance ? Or are the reprobates at any time brought by God unto repentance ? I am sure Austine professeth the contrary , where he saith , Istorum neminem adducit Deus ad salubrem spiritualemque poenitentiam , qua homo reconciliatur Deo in Christo , sive illis ampliorum patientiam sive non imparem praebeat . But to returne to the poynt ; with farre more reason doe they discourse , that considering the infinite nature of God against whom sinne is committed , doe therhence inferre the desert of infinite punishment , and because a creature being but finite is not capable of infinite punishment in intention , therfore make him liable to infinite punishment in duration . Though I well know also , this is excepted against ; and therfore Miranrandula whom you mention makes choyce to reply on this , that as many as dye in sinne , theire sinnes , being never broken of , continue with them in infinitum , and therfore doe justly expose them to infinite punishment in duration . Yet I very well consider what just exceptions may be taken against this also , and the lesse we can satisfie our selves in the reason herof , the more cause have we to referre all to the will and pleasure of God ; untill such time as the wonderfull wisedom and congruity of his actions shall be more clearly discovered unto us . 5. As for Lactantius I am not apt to quarrell with him about any incommodious speeches ; but willing to accept any convenient interpretation of them ; In anger , as it is in man , we all know there is something materiall as the kindling of the blood about the heart , and something formall , which is the desire of revenge . But as diverse other passions doe include imperfection in the very formall part of them , so doth anger , for it supposeth griefe : Yet some passions in the formall part of them imply no imperfection as love and joy . And accordingly the rule that Aquinas gives is this : Cum nihil horum Deo conveniat secundum illud quod est naturale in eis : illaque imperfectionem important ; etiam formaliter Deo convenire non possunt nisi metaphoricè propter similitudinem effectus : Quae autem imperfectionem non important de Deo propriè dicuntur ut Amor & Ga●dium , tamen sine passione , ut dictum est : 1. q. 20. art . 1. ad 2. And in another place , Ira non dicitur in Deo secundom passionem animi , sed secundum judicium justitiae : prout vult vindicta facere de peccato . 12. q. 47. art . 1. ad . 1. God you say is more deeply displeased with sinne then man , as if Gods displeasure and mans differed only in degree , and not rather toto genere . Neyther are there any degrees of displeasure at all in God properly , but attribuuntur Deo secundum similitudinem effectus , as anger is , when God punisheth ; so he shewes a grenter anger when he punisheth more severely , and a lesse anger , when he punisheth Iesse severely . You make God unchangeable in worde yet not so allwayes neyther , as where you discoursed of an impotent immutability . But if you maintayne that God did for a time will the salvation of any man before he had filled up the measure of his iniquity , and not afterwards : or that his tender love is turned into severe wrath , it cannot be avoyded but you must make change and innovation in the nature of God. 6. It is true that love includes no imperfection in it , as touching the formall part therof , unlesse it be considered as a passion , but anger doth , in as much as it supposeth griefe . But take love as it signifieth a will to doe good , and anger as it signifeth a will to take vengeance on them that doe evill ; and the one is as naturall unto God as the other . The truth is , neither of them naturall , but free ; Gods love to himselfe is : naturall and nessary , but his love to his creatures is not , no more then his mercy , and he hath mercy on whom he will. He is neyther tyed by any naturall inclination to make the World , nor being made , is he bound to maintayne it , but as he made it according to the good pleasure of his will , so he doth maintayne it . Every love of God to his creatures is not suitably opposite to his anger . 〈◊〉 ●he anger of God being the will of punishing , nothinge is congruously opposite herunto but his love , as it signifieth the will of rewarding , and rewarding presupposeth obedience , as well as punishing presupposeth disobedience ; but the will of doing the one or the other presupposeth neither . You might as well say that justice is not so naturall to God as mercy ; and I wonder at your unreasonable declination of this comparison in this place ; wheras in other places you insist so much on Gods justice , as to take litle or no notice of his mercy . Yet if it be true , as you have hertofore discoursed , that there is a justice before the will of God , by which the will of God is ordered ; how can you make that doctrine conformable unto this ? It is true , God condemnes no man but for sinne ; and it is as true that God rewards no man but for obedience ; only here is the difference . The best obedience of mans is no meritorious cause of his salvation , but only disposing therto : but mans disobedience is not only a disposing cause , but meritorious of his condemnation . It is untrue that compassion come naturally from God ; it comes freely ●so doth punishment also , not naturally , much lesse unnaturally , but freely : For he could pardon sinne in allof it pleased him , and doth pardon it in all his elect . 〈◊〉 God when he punisheth , relinquisheth the exercise of his mercyfull nature , but undoubtedly he exerciseth his vindicative nature . Now indeede the exercise of his merciful nature is proper to his owne people , as whom he hath made vessells of mercy , and for whom Christ hath made satisfaction upon the crosse . And therfore when he proceedes to punishment against them , he may be sayd to exercise alienum opus , and is represented unto us loathe to come unto it . How shall I give thee up . Ephraim ? how shall I deliver thee , Israell ? how shall I make thee as Admah ? how shall I set thee as Zeboim ? Myne heart is turned within me , &c. Gods anger is seene and felt by the effects of it , but to whom ? only to those that know God to be the Author of the things they suffer . But the Angells and Saints of God doe otherwise see God in the joyes of Heaven . In this world the manifestation of Gods wrath doth not alwayes hide God from men , but rather is many times a meanes to make God known unto them ; yea a better meanes then continuall prosperity , which makes men grow proude and say , Who is the Lord ? If anger and hate are not in God , but upon supposall of sinne , then they cannot be sayd to be in God , but only by eternall denomination attributed unto him , least otherwise we should introduce a manifest innovation into the nature of God. And indeede anger sayth Aquinas is often attributed unto God propter similitudinem effectus , and so as often as he punisheth : and not till then is he sayd to be angry . But if you take it for voluntas vindicandi , this must needs be as everlasting as Gods will ; and if you deduce any cause herof from the creature you were as good to derive from the creature the cause of Gods will , which Aquinas professeth never any man was so madde as to doe . And Gods hatred of Esau , is in Scripture made suitable to Gods love of Iacob , and if this love be the will of election , then hatred must be the will of reprobation . And if the everlasting purpose of God to give both grace and glory ; be deservedly accoumpted Gods love , why should not the everlasting purposu of God to deny unto others both grace and glory , be as deservedly accoumpted Gods hatred ? You undertake to shew how , Love and anger being passions or linkt with passions are rightly conceaved to be in God ; but I hope you will not attribute them unto God , either a● passibus , or linkt with passions . For albeit love and joy mans formally be attributed unto God , because they include no imperfection , yet not as passions saith Aquinas in the place lately alleaged out of him . CHAP. XXI . How Anger , Love , Compassion , Mercy or other affections are in the divine nature . II is true some Schoolemen thinke that distributive justice may be properly enough attributed unto God but not commutative ; not because this includes rationem dati & accepti , but rather because it includes , aequalitatem dati & accepti . Yet others are of opinion that justice distributive can be attributed unto God with no greater propriety , then justice commutative : as may be seene in Vasque 1. in 1. part . disput . 86. Likewise I know none , that thinke , mercy is more properly to be attributed unto God then anger . For voluntas vindicandi as properly and formally belongs to God , as voluntas miserandi : that being as easily abstracted from greife , as this from compassion . As for revenge there is no colour why that should not in greatest propriety be attributed unto God like as also reward . To say that affections or morall qualities may be contayned in the divine essence eminently , is a very poore justification of them to be the attributes of God. For to be eminently in God is no more ( as your selfe heretofore have explicated it chap. 4. sect . 2. ) then God to be the Author of them , and produce them . Now in this sense you may attribute the name of any body or beast unto God , and say God is such , or such a thing is God , to wit eminently . But who can doubt but voluntas miserandi and voluntas vindicandi are in God not eminently but formally . Yet notwithstanding the very will of God is infinitly different from the will of man. No passion , as a passion is in God though that name which signifieth a passion in man , may be truely verified of Gods signifying the nature of God in a certayne reference unto his creatures without all passion . So there is a will and understanding in God , but nothing like to the will and understanding of man : For will and understanding in man are accidents they are not so in God. Our anger at the best , as being displeased only with such things that displease God , though in some litle thing it be like Gods anger ; yet in many things it is very unlike : For it is a passion in us , not in God , it riseth in us which before was not no such innovation in God. Gods anger is vindicative ours ought not to be so , but only in case we are his ministers . For vengeance is myne I will repay sayth the Lord. I cannot justifie you in so speaking , when you say that mercy is more reall , and truly affectionate in God then his anger ; For taking them sequestred from theire imperfections , each is formally attributed unto God , though not as passions , and not eminently only as you have delivered it . As for the execution of each more or lesse , that receaveth moderation merely from the pleasure of Gods will. For he hath mercy on whom he will , and whom he will he hardneth ; and farre more hath he made vessels of wrath amongst the nation of men , then vessells of mercy , though it be reputed otherwise amongst the nation of Angelis . Mercy consists in pardoning sinnes , and saving sinners and no passion at all is required unto this in the nature of God , but passion enough , even unto death upon the crosse in the nature of man , & person of the Sonne of God. The better use men have of reason , the lesse are they subject to perturbation , but no whit lesse doe they participate of affection , for vertues are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle hath taught us ; but the right ordering of them . Christs soule was heavy unto the death , at the approaching of his passion , and wept often before this ; yet had he never a whit the worse use of reason ; For all this . But no passion at all can be in God ; for passions rise and fall upon new occasion , but no such alteration is incident unto God. I know not what you meane by devouring affections . They may be concealed or restrained not in a vertuous manner , but vitious ; only to keepe the rankor of theire hearts from discovery , as Absolon a long time sayd nor good nor bad to Amnon after he had defloured his sister Thamar , he was not any whit the more charitable in that , but playd the foxe in waiting opportunity to doe mischeife . Likewise , when Haman saw Mordecai in the Kings gate that he stood not up nor mooved for him then was hee full of indignation at Mordecai . Neverthelesse Haman refrayned himselfe , though hee had plotted the destruction both of him and all his natiō . To say that passions are moderate in matters , which men least affect is as much as to say , that affections are moderate in matters which men least affect . And indeede affections must needes be moderate , when they are least in motion . But perpetuall minding of a thing should argue strength of passion , in my judgement rather then moderation . To my thinkinge , now you are in a vaine of writing essayes : Yet I find no greate substance of truth in them . How secret cariages can be violently opposed I conceave not ; For if opposed then no longer secret . And the more cunning men are , the more notice ( I should thinke ) they take of violent opposition , unlesse they doe apparently , see such opposites are like to overshoote or come short ; which is a very race case and comes ofter into a schollars fancy then into reall practise . I finde no greate passion in Achitophel ; but rather as Caesar came soberly to the ruinating of his country . So Achitophel proceeded soberly to the destroying of himselfe . To have the mastery of his passions like enough is a greate poynt of pollicy , undoubtedly to have a gracious mastery of them is true Christianity ; not allwayes to restraine them , but even profusely to enlarge them whatsoever the World thinkes of them . As Moses in the cause of God was mooved so farre as to breake the tables of the law , and calling others unto him to fall upon the massacring of the people , yet this testimony is given of him that , hee was the meekest man on the earth . I doe not dislike your allowance of men to be passionate , in the promoting of Gods glory ; I hope you will give like allowance to men to be passionate in the defence of Gods truth . I have no greate edge to make Christians contend in passion , with worldly men how wise soever . Yet well I wote , that David ( one of the worthyes of the World amongst Martialists ) his eyes did gushe out with rivers of water , because men kept not the law of the Lord : & holy Lot did vexe his heart with the uncleane conversations of the Sodomites . These morall essayes of yours have a foule issue ; as when you inferre , but most inconsequently ( as arguing from the nature of man to the nature of God ) that passions are in God , nor so only , but even such affections as essentially include perturbation ; you were as good plainly professe , that God is not exempt from perturbation . Neyther is , to be zealous or compassionate , to be like God in wisedom , but rather in affection . Yet zeale and compassion are accidents in man , not in God ; arise in man never without alteration , but no alteration , as your selfe have made shew to maintayne , is incident unto God. Yet I doe easily grant you , that the vehemency of mans passions doth as significantly represent the want of passion in God ; as the swift motions of the Heavens doth represent Gods immutability ; Like unto him that presenting an unsufficient person to his degree , and being demaunded what he meant to prostitute himself to such profanesse ; made answere he might doe it with a safe conscience ; For he undertooke for him , but tam , quam , tam moribus quam doctrina , and he thought him as good one way as the other , though indeede good at neyther . And now if your selfe be arrived after all this unto a rest ( I doe not say vigorous least that might proove the embleme of greater motion ) from your passion ; I pray consider how these doe agree : First to say that Gods wisedom doth not exempt him from passion ; and then to acknowledge a want of passion in God. 2 : I see no reason why you should complaine of the barrennesse of your imagination , in illustrating the attributes of God ; to my judgement it hath bin more fruitefull then all that ever went before you ; who I dare say were never able to discerne that lively resemblance you speake of betweene the swift motion of the Heavens and the immutability or vigorous rest of God , as also betweene the vehemency ; of mens passions and the vacuity of all passion in God. Your Mathematickes ( though I professe my selfe a very sory scholler in that science ) I doe reasonablely well understand ; as namely that a circular figure is , as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of all figures of equall circumference the most capacious , and that all other figures the nearer they draw to a circle , and the more Angles they contayn of equall circumference are the more capacious . I expect your mysterious and profound explication . 3. The Analogy spoken of betweene sides and Angles , as found in circles and other figures doth fitly expresse ( you say ) that analogy which Schole divines assign betweene wisedom , science , love , hatred , goodnesse , desire , as they are found in God and man. Your theame was , how Anger , Love , Compassion , mercy or other affections are in the divine nature : of all these there is but one found in this latter enumeration of yours , and that is love ; and wheras you proposed to speake only of the affection , and to shew how they are in God. Yet here you mention wisedome , science , goodnesse ; which never were accoumpted affections . No name or title of affection can ( you say ) be univocally attributed unto God. And this is true , and as true of habits and powers of our soules , that they cannot univocally be attributed unto God. For whatsoever is in God is mere essence ; and therfore such titles as signifie accidents in us , cannot denominate God secundum nomen & nominis rationem . But as we love by an act of passion : so God may love by an act , which is his essence . Our wills and understandings are accidents ; yet doth God as truly will and understand as we , by his very essence ; not by any act which is really distinguished from his essence , Gods love , Gods wrath , are merely his will , to doe good or to revenge evill , as they signifie any thing within God. But if they be used as externall denominations , so , when God punisheth us , he is sayd to be angry with us ; when he doth us good , he is sayd to love us . And in the like sense may every name of any affection , be attributed unto God , provided it doth not essentially imply any imperfection , as feare doth , and desire doth , which cannot be attributed unto God but metaphorically . The fruits of love & compassion proceede from none so freely , so plentiously as from God , and therfore he may justly be sayd to be most loving most compassionate , but to whom he will. In like sort the fruits of wrath and a revenging will , proceede from none more powerfully and more heavenly then from God. Psal. 90. 11. Heb. 10. 13. Who knoweth the power of thy wrath ? Psalm 90. It is a fearefull thing to fall into the hands of God. Therefore may he justly be accoumpted a most severe regenger of iniquity , but on whom he will ; For he can pardon it and cure it in whom he will , these being but the fruites of his mercy and he hath mercy on whom he will. But to say he is wholly love and wholly displeasure , is a wild expression in my conceyte . For to say , that he is wholly love , is as much as to say , that whatsoever he is , is love ; whence it followeth that seeing he is displeasure also , as you say his very displeasure is love ; and consequently by the same reason , his very love is his displeasure . The truth is , affections in us belong only to the will ; and so translated unto God they should only denominate his will. Now his power , his understanding , his will are very distinct notions ; though in God they are not really distinct : yet so farre distinct as that it seemes absurd to say , that his power is his will , or his wisedom , or that his wisedom is his will or his power , or that his will is eyther his power or wisdom . So you speake truth , we are content , you take what liberty you think good in the illustration of it , and to satisfie your selfe with your illustrations , though your readers you doe not . I finde you are much pleased in the commodious illustration which a circle doth afford you , or which you divise in a circle , which you call the true embleme of eternity . Some I confesse have professed that eternity doth ambire tempus , but I never observed that they compared it to a circle ; but only I conceave theire meaning was , that at this present it was not only before all time , but after all time . You adde unto this , and will have this comprehension to be circular ; and elswhere have called it a circular duration . Yet as for this conceyte of theirs , Durand hath longe discovered the absurdity therof , & confuted it . And as greate a Mathematician as you are , I doe not like your interpretatiō of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which you render , as if it signified all sides and all angles ; I rather take it to signifie , all angle , all side , as if it were an angle throughout and one side throughout not all sides and angles . Ant it is apparent the circumference is but one that encloseth this figure , and angles arising from inclination of lines in the circumferenc , there is a perpetuall inclination , not the least part that may be designed and imagined , but hath an inclination of partes . When you say , the sides are angles , and the angles sides if not essentially yet penctratively the fame . You speake gibrish , you may as well say , in any right angled figure , that the angles and sides are penetratively the same ; the sides are lines , and in the predicament of quality the angles , are the beginning of figures , as poynts are of lines , and so in the predicament of quality : of which figures , lines are the determinations and outward limites . This I speake but upon remembrance of my old philosophy ; and the angles arise from the inclinations of lines one towards another . What liberty you take in saying that a circle is of equall sides and of equall angles , whereas indeede it is but a side , throughout , and an angle throughout , let the reader judge . Yet it contaynes the space of any other figure of equall circumference and somewhat more : and so vertually it may be sayd to conteyne them even theire sides and angles , in as much as it doth conteyne the space of them . So whatsoever the power , habits and affections of men doe signifie ( allwayes provided that you take theire significatiō as touching the perfections in them severed from theire imperfections ) they are in God , and much more . And thus touching your theame proposed how Anger , Love , Compassion , Mercy and other affections are in God , your resolution may be this , if you thinke good , that all perfectiōs are conteyned in him , not tanquam trigonum in tetragonon , but tanquam triganon and tetragonon and pentagonon , and all angled figures in circulo ; but then they must be of equall circumference , which limitation hath no place in the comparison betweene God the Creator and his creatures . If your meaning be no other , then that these , which we call passions , are in God eminently the resolution of the question proposed had bin as easy as it is vulgar , for to be in God eminently is by your owne exposition , no more then God to be the Author of them . And no Christian doubts but that as God is the Author of our bodyes and of our soules ; so he is the Author of our naturall affections also . 4. The Diameter I confesse is the measure of a circle ; that being knowne all is easy to be knowne , I meane in the poynt of measure : but as for the proportion , you speake of , betweene that and a man in reference to the World. I leave to every one to judge of that . Who they be that are the Authors of such proportions , I willingly confesse I know not . In these kindes of proportions you are very excellent , although you complaine of the barrenesse of your imagination that way ; as when you tell us , that mans nature uncorrupt did include such an eminent uniformity to all things created as the eye doth unto colours . I professe you stone me with these resemblances of yours , and make me wonder at my dwarfy capacity , that is so overcoped ( to speake in your owne phrase ) with these your tall inventions . For it were strange you should not understand your selfe ; that were like the Nunne at Delphos , to give out oracles to set others on worke to understand , that which shee understood not her selfe . And first I cannot devise , what that uniformity should be , which you say the eye hath to all colours ; you seeme not to understand it of the morall constitution of the eye ; for that is different as colours are different , but rather of the formall constitution in respect of the discerning faculty it hath . Now the uniformity betweene this is no other then betweene any faculty and his object . So then the uniformity runnes this way ; like as the eye of man judgeth of all colours ; so man was in his innocency to all things created ; here I was about to adde , for the completing of this sentence , I know not what ; but on a sodayne I remembred what erst you proposed , namely , that man was like the diameter in a circle , the measure of all things . The meaning whereof I conceaved to be this ; as by the knowledge of the diameter the circle is easily knowne : so by the knowledge of man , which conteynes the nature of all things created , the nature of all created things may be knowne . In like sort touching this last uniformity you speake of . Like as the eye judgeth of all colours ; so by the knowledge of man we may judge of all other things created . I neede not trouble my selfe in taking exception against these illustrations ; I doubt not but I shall performe a meritorious worke in gratifying your reader so farre a● to blanch your meaning , and of the congruity or incongruity to leave it unto him to judge . Thus was man the true image of God for his essence ; and in this properly beares a true shadow of the divine prerogative . For like as all perfections are conteyned in God : so all created things are conteyned in the nature of man ; save that they are eminently conteyned in God , in such sort as he is able to produce them ; but so created things are not conteyned in the nature of man : Yet as the eye judgeth of all colours ; so man participates of all other natures , and by the knowledge of him men may judge of them . If the divine nature conteyned lesse perfections then the perfections of all things , then indeede it were something strange , it should be the measure of all . But seeing perfections in him are infinite , there was no reason , that you should bring mans acknowledgement , that his essence is the measure of all perfections ; with an ( allthough ) in reference to his measurelesse perfection . Yet I professe I am to seeke how to conceave Gods essence to be the measure of created perfections ; seeing mensura & mensuratum ought to be in the same kinde , as it was wont to be sayd . But all this may be helpt with saying he is the measure of them eminently ; and indeed he is the Author of them ; For he made all things in number , weight , and measure . And indeede ere I was awarre , I find you fall upon this in the very next sentence , where you say . All the conditions or properties of measure assigned by Philosophers are as truly conteyned in the incomprehensible essence , as sides or angles in the circle , but farre more eminently . Vpon this I looke for an enumeration of the conditions and properties of a measure , and the application of them unto God ; and particularly that , that a measure must be that which is better knowne then the thing measured . And it is of use to bring us acquainted with the things measurable . Now God is not better knowne to us then any other thing . To himselfe I confesse he is as well knowne as ought els . But he hath no neede of any measure , whereby he should arise to the knowledge of any thing ; though in knowing himselfe he knoweth all other things , nor lookes out of himselfe to be acquainted with ought . But you I perceave are willing to ease your selfe of this burthen ; you tell us what a measure he is not , as when you say , the Divine essence is a measure not applyable to measurables , for kind or quantity much different , according to diversities of parts ; as who hath no parts : but insteede of telling us what measure it is , you say that the nature , essence , quality , and quantity of all things are applyed to it , in that they have actuall being . So that for God to measure all things , belike is as much as to say , God hath created all things . Now if to be created is to be applyed to God ; then to create is to apply . And so Gods creating and application active , in order of nature was before theire creation and application passive . You say it is impossible the Creator should be fitted to any thing created . And is it not I pray alike impossible that the thing created should be fitted to the Creator ? Yet before you sayd that God is a measure not applyed to things created , but wherunto things created are applyed , in as much as they have theire actuall beings . God is immutable and eminently conteyneth all things in his indivisible essence ; but to say that hee eternally and immutably , site all the possible varieties whereof contingency it selfe is capable . I doubt , will proove non sense in every particular . For first contingency is not capable of such variety you speake of : The things contingent themselves are various indeede , but not the contingency of them . Things are very various , but the modi rerum are not . There are but two modi rerum ; the one we call contingency , the other necessity . You may say necessity is capable of variety as well as contingency . And indeede there is farre greater variety of agents necessary , then of agents voluntary . Agayne what is it to fit varieties , other then to produce them ? For if you meant of fitting them after they were produced , it is like you would have told us , wherunto God doth fit them . Thirdly it is absurd in a Philosophers phrase to say God doth produce varieties ; for variety is no fit object of production , it being a relation , which indeede results upon the producing of the foundation , rather then is produced . But suppose you understand it of the things produced in all possible variety : Yet this is directly untrue . For it is possible for God undoubtedly to produce things in greater variety then he doth . Neyther is this production eternally wrought , or the things you speake of fitted by God ; for surely this fitting of varieties , as you speake , beganne not till the world beganne . And what you meane in saying that God doth immutablely fit them I well understand not , God I doubt not is immutable , but the things he fits are not , especially contingency , which includes mutability you say God is fitnesse it selfe ; but eyther you consider not , that fitnesse is a word of relation , or if you did , you were to blame in not telling us , in what respect this fitnesse is . With greate pompe of words filling up eleven lines you tell us , that God fitteth all things better by eternall immutable , and incomparable fitnesse , then it could be by any other measure fitted . And doe you thinke any man doubts whether that fitnesse , which is measured by incomparable fitnesse , should be better then that which is measured and ordered by any inferiour measure of fitnesse ? And what is all this , if we speake plainly , but to say , that rewards of obedience , and punishment of disobedience are so well fitted , as they cannot be amended . And this plain and vulgar truth is expressed in termes as obscure as those Paracelsus was wont to discourse in . Not only rewards and punishments which are cheifly reserved for another world , but every thing in this world we beleive to be so ordered , that the wits of men and Angells were not able to mende it . But yet whether the infinite wisedom of God might not exceede this , the Schoolemen in theire disputation herupon , as I remember doe generally deny . He is eminently all , in as much as he produceth all ; but you may be pleased to except relations , such as contrariety and equality . For they are not termini producibiles but such as doe usually result upon position of theire foundation . When you say , As of his other attributes one truly and really is an other , so in respect of man his measure is his judgement , &c. You seeme to reckon amongst the attributes of God a strange one , which you call his measure ; and this you say is not only the rule wherby he rewards or punisheth , but the reward and punishment it selfe . Rewarding and punishing are kindes of Gods working . Now if we would know by what rule God works , the Apostle plainly informes us herin , when he sayth , God worketh all things according to the counsaile of his owne will. Ephes. 1. 11. But when you say that his retribution of rewards and punishments is his measure ; I pray of what ? for measure is a terme of respect ; but you speake in a dialect of your owne making ; and if we had a dictionary too of your owne making for the opening of your owne dialect , perhaps we might understand you better then we doe . There is no composition in God , such as is betweene the subject and the accident , which founds the destinction of abstract and concrete . We admit God to be bounty it selfe , love it selfe , mercy and compassion it selfe , but to whom say you ? only to those who are touched with the sense of theire owne misery ; or only in solliciting men to repentance ? As you would faine steale up your Arminian Tenets and cunningly obtrude them upon the faith of a credulous reader , of a weake reader . We say his mercy and love and bounty cheifly appeares in causing man to be touched with the sense of his owne misery , as also in giveing repentance and not only in solliciting thereunto , not only in being gracious unto them that repent . A greate deale of froth of words you spende , in amplifying the goodnesse of God in rewarding our repentance , when in the meane time you endeavour to drowne all consideration of Gods goodnesse unto sinners , while they lye weltering in theire sins as in theire blood , and draw away the minds of your readers from taking notice therof , as if humility and repentance were a worke of nature , not of grace , a worke of flesh and blood and not of the spirit of God. And all the way no touch of faith , your discourse savoring of the humour of a naturalist throughout , rather then of a Christian. To them that are sanctified , he is you say felicity and salvation ; but what is he to them that are not sanctified ? belike to them damnation . Yet the holy Apostle hath taught us , that God hath made Christ to be unto us , wisedom , righteousnesse , sanctification , and redemption . 1 Cor. 1. 30. And that God is he that justifieth the ungodly . Rom. 4. Alas , how often hath the best despised his bounty , love , mercy , grace , and salvation ; yet is not he justice , indignation , and severity unto them , but bounty still , love still , mercy , and grace and salvation still , and at length overcomes them , and bringes them from the power of Satan unto God. When for theire wicked covetousnesse he was angry with them , and hath smitten them : he hid himselfe and was angry , yet they went away , & turned after the way of theire owne heartes : Yet after all this , He hath seene theire wayes and hath healed them . Es. 57. 17. 18. Yea he rules them with a mighty hand and outstretched arme , and makes them passe under the rod , and brings them under the band of the covenant . Ezech. 20. 37. He takes away their stony hearts and gives them an heart of flesh , and putteth his owne spirit within them , and causeth them to walke in his statuts , and keepe his judgements and doe them . I am sory to find so litle evidence throughout your discourse , that your selfe have neede of this . What did the heathens understand by theire Nemesis ? God ? or a creature ? If God , surely he is not more powerfull then himselfe . If a creature , is it strange that the power of a creature should be inferior to the power the Creator ? VVhen the Apostle sayth , God shall be all in all , he speakes only of his elect , to fill them with the joyes of Heaven , and with God himselfe . VVill you take boldnesse to apply this presence of God to the very divills and reprobates ? It is true we looke for the comming of the mighty , God , who shall be glorified in his Saints , & even then shall he shew himselfe from Heaven with his mighty Angells , in slaming fire rendring vengeance to them that doe not know God , as also unto them which obey not the Gospell of the Lord Iesus Christ : which shall be punished with everlasting perdition from the presence of the Lord and from the glory of his power : When he shall come to be glorified in his Saints , and to be made marveylous in all them that beleive ( and because his servants testimony towards us , was beleived ) in that day . Then shall the Heaven depart away like a scrolle , when it is rolled and every mountayne and yle be mooved out of theire place . And the Kings of the earth , and the greate men , and the rich men , and the cheife Captaines , and the mighty men , and every bond man , and every free man , hide themselves in dennes and among the rockes of the Mountaines ; and say to the Mountaines and to the rockes , fall on us and hide us from the presence of him , that sitteth on the throne , & from the wrath of the Lamb. For the greate day of his wrath is come , and who can stande ? Anno Dom. 1629. Aprilis 30. FINIS . The Errata . IN the Epistle to the Reader . pag 7. lin . 24. for ( pag , 1. read ( page 642. In the Praeface . pag 4 , lin . 30. for which 〈◊〉 with . p 6. l. 13. r necessitie & contingencie . lin . 31 , for your sweet , r. the sweete , p , 10 l , 32 for si antea ; read sint ea . 1. Sect. p. 1. 2. l. 14 for good r. God● p. 20 l. 7. for Salumy , r. Salmuth . p. 23. l● 22. for kight sh●s , r. kickshewes . p. 25. l. 25. r. of things that doe appeare l. 29. r. omnis causa est principium , & omnis causatum est principlarum . p. 30. l. 24. r. to be some 12 or 13 inches . p. 31. l. 4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 50. l. 3. r. and as we all confesse . l. 32. r. finite or infinite . p. 63. l. 17. r. If you say a true being p. 74. l. 18. r. are life and power . 2. Sect. p. 92. l. 27. for is not only r. it is not only . p. 99. l. 16. for motis , r. molis . p. 102. l. 29. for most unlike , r. most like . p , 104 l , 1. for motis , r. molis . p. 1 , 18. l. 21 for quia et , r. quia est . p. 119. l. 24. for & so they are , r. so they are . p. 123. l. 28. for the paradoxes , r. your paradoxes . p. 125. l. 2. for diaculetion , r. ejaculation . p. 126. l. 7. competi , r. competeret . l. 23. dare ; r. dari . p. 127 , l. 8. for , returne to , r , returne from . p , 128 l. 4. for , numerably . r , numerable . l. 5. for , notting , r. nothing . p , 130 : l , 15. for , Sincet : r Snicet . p , 131 : l. 31 : for , mutili : read iuhtili . p , 133. l. 30 : for properby , r , properly . l , 32 , for motis r , molis . p , 135. l , 29 : for persitum , rea per situm . p , 141 , l , 23 , , for maxime , r : matter p , 142 , l , 4 for tertium , r , tantum . pag 143 , l : 12 for liberall , r , litterall . p , 144 , l , 26 , blot out so . & l , 28 they draw it from . leaue out , it , and in the place thereof interline ; their existence & continuance of being from that which did every way exist before them , I know not : how much lesse how they draw it . p , 145 , l : 33 , for sect : r , section . l , 36 for spere r , sphere . p , 146 , l : 15 , for what such moue , r , what should move . l , 21 , blot out the first word of the Greeks there , and read insteed thereof , earum p , 147 , l , 18 for what I ever , r , what ever . p , 148 , l , 15 , for cortune , r , continue . p , 149 , l , 8 , r , entertaine time that wasted . p , 150 , l , 9 , r : some things move more or lesse . p , 152 , l , 31 : r , move any way . p , 153 , l , 5 , for and shall be , r , it shall be . p , 155 , l , 7 , r , and the miserablest . p. 156 , l. 17. for Dorphiry r. Porphiry . pag 157. l. 1 , r. or of being what it is , l. 10. for hactens r. hastens l , 16. for Times , r. Time is p. 158 , l , 8. for be not stored , r. be not scored . p , 161. l , 3. r. severall branches of time , l , 9. r. is impossible . p , 162. l , 7. r. is diversified . l , 8. r. one is sicke , l , 11. for crosse , r crasse . p , 163. l , 11. r then that being , p , 164. l , 3. for even , r , aevum . l , 34 , r. in that hope . p. 169 , l , 4. r. with out begining . l , 28. r. but eminently , p , 172. l , 2. r. I know not : the , l , 31. r. diminution in quantitie , p , 177. l , 35. r. to his power . p , 182. l , 9. for forme , r. formes . p , 148. l , 13. r. world doth truely . p , 191. l , 9. 10 , 11. to all things that haue been & is and shal be , coexistent to all that shal be ) is most absurd . reade the sentence thus . to all things that have ben ; hath been and is and shal be coexistent to all things that are ; hath bin and is & shal be coexistent to all things that shal be ) is most absurd . p , 192. l , 3. r. that is your meaning . p , 195. l , 10. r. as it is and was . l , 14. r. that divers such . p , 205. l , 7. r. coexist . p , 208. l , 17. at everlasting , r. an everlasting . p , 210. l , 6. for what r , where . p , 211. l , 30. for fist , r , first . p , 213. l , 14. for how should , r. so should . p , 218. l , 12. for nor points of instance , r. nor time of instants . p , 221 l , 1. for the wonderfull , r. your wonderfull . p , 222. l , 16 , 17 , 18. begining at . To this ] should be of the same letter with that which followes . p , 235. l , 7 & 8. r , rather then in the wisdome . p , 237. l , 28. r you overlash . p , 248. l , 37. r : so much of these things p , 249. l , 27. r. professed : pag 293. l , 14 : for frarius , r. Sua●ius . p , 265 : l , 20. for more r. snares . p. 269. l : 35. between the words passe & now , put in , may be annexed . p. 27● . l , 18 r : as God decreeth . p , 276. l , 23. r , within Schoole , l , 24 r. how God doth . p , 297. for conceiving , r , concerning . p , 3●6 . l , 7 , r. whereof as yet . p , 309. l , 6. for quilted , r. g●ilded , l , 11. for pacted , r. packed . p , ●18 . l , 23. for indenticall , r. identicall . p. 320. l , 1. for infallibillity , r. infallibly p. 330. l. 3. r. existence with him p. 332. l. 26. for rate , r roote . p. 334. l. 33. for as he hath , r. ( as he sath . ) p. 348. l. 20. r. it is untrve , p 351. l , 30. r. figure Catechresis . p. 356. l. 33. r. is such a conceit . p. 356. l , 34. r. naturall reason , 364. l. 13. for growns , r. ground , p. 379. l , 29. for commons , r. commonesse . p. 380. l , 9 , for ive , r. give , l. 17. r. exegesis . p. 383. l. 12. for eternally , r. certainely p. 392. l. 3. for grounded r. governed . p. 400. l. 23. for And in , r. Audin . p. 402. l. 18. r. mutable . p. 403 , l. 1. r. the axis . p. 408. l 25. for mediate , r. immediate . p , 409. l. 35. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 410. l. 5● r , good to it selfe p , 411. l , 26. r , want of fruition . p , 418. l , 33. r , power to cativate the will. p , 419. l , 2. r , Africanus . p , 425. l , 16 , r , Eteocles and Polynices , l , 28. r , yea the Poet. p , 426. l , 36. for praetences , r , vertues . p , 428. l , 13 , r , your meaning . p , 329. l , 32 , for roofe , r , roots . p , 434. l , 9. for hinder , r , tender . l. 11. for concludes , r. includes . p. 435. l. 10. r. bestow the being . p. 436. l. 5. r. possibly . p. 443. l. 20. r. an assured : p , 446. l , 37. r. suadet omne quod , p , 451. l , 13. r. ( saith he , ) p , 459. l. 31 , r. it is a most , p , 474. l , 6. r. and that alwayes , l , 21. r , rei cum ipsis , p , 475. l , 32. r. persecutors , p , 486. l , 7. for the creature , r. himselfe , p , 489. l , 35. for divine , r. divine , p , 491. l , 17. r. that as all thinges are , p , 493. l , 7. r. effectuall unto all , l , 21. r. suit it with , p , 504. l , 25. r , a paenitent , p , 513. l , 11. for there , r. here , l , 32. r. hindred by the will of , p , 508. l , 18. r. bidden us to pray , l , 21. r. though if I were , p , 531. l. 31. for s●ret , r. s●cet , p , 547. l , 37. r praetermitted , p. 569. l , 35. r. you desire , p , 575. l , 22. r. Austine in opinion upon this point , p , 578. l , 12. r. In all this which followeth . 3. Sect : p , 593. l , 37. r. principle , p , 603. l , 7. for descend , r. ascend , p , 605. l , 35 : r : It was once true of , p. 607 : l , 29 : r. is his being necess●rily , p , 610. l , 23. r. your scope is to advance p , 613. l. 11. r. Now by the way : l. 35. r. withall he made knowne , p. 615. l. 3. r. impie p. 617. l , 28. r. nolentibus nolentes , p , 618. l 3● . for imitatione , r. immutatione , l. 37. r. to be the immediate p. 619. l. 37. r. when wee love him , p , 62● . l , 3● . for ●rimming , r. tuning , p , 625. l , 9. r. sive illis , l , ●9 blot out and , p , 628. l , 15 , & 16. r. that yee sought after me , wist ye not that , p. 630. l , 31. r. gives repentance , gives obedience : p , 634. l , 270. r. capable of discerning , p , 638. for welter , r. shelter , p , 643. l , 20. for proving , r. pawning , p , 653. l , 26. for businesse , r. lovelinesse , p , 654. l , 28. for contentum , r. contemptum , p , 660. l , 3. for but becomes , r. and becoming , p , 666. l. 2. r. temperamentum aliquod , p. 667 : l. 3. r. which he loves , hee loves but as meanes : p. 670. l. 8. for no small , r. not finall infidellity , l. 17. for that may , r ▪ that way , p : 686. l. 31. for take on , r. tacke on , p. 687. l. 27. blot out in , q. 9. 19. art . 9 ▪ and put in , 1. q. 19. art 9. p. 689 , l. 33. blot out then , and put in as , p. 696. l : 1● . r : externall : l : 34. r : love and joy may sormally be attributed , l : 26. r : verrified of God : p : 699. l. 20. r. rare case . FINIS . Notes, typically marginal, from the original text Notes for div A14095-e610 1. Cor. 13. 8 Gal. 2. 14. Ethic. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 10. 17. Luc. 10. 16 Iam. 3. 2. Exam Praedest . sect . Pag. 162. Pag 114. 115. Eph. 1. 11. Es. 8. 17. Es. 62. 7. Enchirid. cap. 95. Iam. 1. 1. Quest. 14. art . 8. Notes for div A14095-e1500 In Opusculis . Summa de causa Dei , contra Pelagium . Nullus est processus insinitus in Entibus . Deus est summ . perfectus & summ . bonus , tantum quod nihil perfectius vel melius esse potest . Aquin. 1. qu. 2. art . 3 In his Theologia naturalis . In Prologo . Vasq. in 1. disp . 20. cap. 3. Aquin. 1. q. 2. art . 3. Prov. 25. 1. Eccle. 3. 11. Heb. 11. 2. Confundunt Graeci Theologi in hac disputatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Danaeus Censur . in Lumbard . dist . 29. Hill. in hic Philosophia Luceppea , Epicurea , Democretica . Disputatione in Philosophiam Vniversam a Summulis ad Metaphisicam . Voyages a discoverye of C●ptayne Iohn Smith in Virginia . Nub. 13. 34. Zabarell . de materia prima . Heb. 1● . Arist. de caelo . lib. 1. cap. 11. conti . 102. Lib. 12. Biel : in 2. sect . dist . 1. q. 3. a Scot there answeareth . Gandavatia his arguments proo ving the impossibility of the World to be from everlasting . Grego . in Euangel . hom . 26. Luc. 16. 31. Psal. 19. 1. 2. 3. Rom. 1. 20. Act. 17. 24. 25. 26. Rom. 1. 20. A Summatis ad Metaphysicam tract . de infinito . Hebr 11. 〈◊〉 . 1. Cor. 1● . Marc. 5. 9. Mat. 18. 10. Lib. 1. cont . 102. Rom. 1. 20. Lib. 12. c. 3. cont . 39. Cap. 1. 〈◊〉 . 〈◊〉 . Hebr. 11. 3. Act. 17. 2● . Psal. 34. 15. Psal. 118. ●6 . Luc. 24. ●9 Hebr. 11. 3. Luc. 24. Notes for div A14095-e6130 Ier. 6 4. Arist. phys . 1. cont . ●6 . Vasq. ●n 〈◊〉 . p. disp . 29. 1. Kings 〈◊〉 . Iob. 11. Durand . in 1. dist . 37. p. 1. q. 2. Bradward . Summa de causa Dei contra Pelag . lib. 1. cap 5. coroll . 2. Mal. 3. 6. Scot. 1. sect . dist . ●7 . qu. 1. So Scotus understands him . 2. dist . 2. q. 6. Durand . in 1. dist . 37. quest . 1. Vasq. in 4. qu 〈◊〉 . art . 3. disp . 30. Act. 17. 27. 28. 2. King. 6. 1● . Aquin in 〈◊〉 . qu. 〈◊〉 . 〈◊〉 . 3. Mal. 3. 6. Iam. 1. 17. Act. 17. 27. 28. Ansesm . Monolog . cap. 23. Durand . 〈◊〉 . dist . 37. q. 2. Durand . 1. dist . 37. p. 1 quest . 1. Petr. Hurtado de Mendosa . disp . in Vniversam Philosoph . Tract . de Infinito . Durand . 〈◊〉 . dist . ●7 . quest . 2. 〈◊〉 . 2. dist . 2. q. 1. Gabriel . 1. dift. 2. q. 3. Ioan. Trit . Abbas Sphanheimensis . P. Dialect . Es. 40. 27. 28. Psa. 119. 7 8. 9. 10. Durand . 1. dist . 37. part . 1. q. 2 Ibid. p. 1. q. 1. Ioh. 1. Pro. 28. 20. 2. Pet. 〈◊〉 . 18 Luk. 20. Hebr. 1. 1. Sect : dist : 79. q. 1. Aquinat . 1. q. 39. art . 8. Durand . 1. dist . 3● . q. 3 In 1. q. 25. art . 1. disp . 111. 2 Sam. 15. 11. Ehit . 3. 5. 2. Pet. 2. Pro. 26. 16 ●m . 5. 4. Phil. 4. 12. 2. Tim. 1. 8 2. Cor. 12. 1. Sam. 2. 9 Deu. 33. 29 Zach. 9. 13 Zach. 2. 5. Zach. 14. 12. Exam. Praedest . Perk. p. 114. Rom. 9. Prov. 16. 4 Enchirid. cap. 95. Enchirid. cap. 96. Exam. praed . Perk. pag. 162. Ibid. pag. 114 , 115. Enchirid. cap. 95. Iam. 1. 17. Eliam . Prov. 21. 1 Prov. 16. 1 Prov. 29. 26. Pro. 16. 4. Mat. 12. 26 Exam. praedest . Perk. p. 162. 1 Sam. 10. 12. Eccles. 3. Iam. 1. * See Rogers upon the Articles or the Church of England . the 17. Art. De absol . scientia fut . conting . l. 1 c. 5. Ibid. c. 8. Lib. de scien fut . conting . In 1. dist . 65. cap. 4. num . 22. Eccles. 1● Eph. 1. 12. Es. 45. 13. 1 King. 13 2. Act 4. 28. Ioh. 〈◊〉 . Aephe . 1. 11 Rom. 11. 36. Thess. 4. Marc. 9. 44. Enchirid. cap. 95. Ios. 10. 12. 13. 2 King. 20. 10. 11. Ioh. 3. 13. Exod. 14. Dan. 3. Rom. 9. 19 Act. 17. Ioh. 5. 17. 1 Thess. 5. 3. Aug. de praed . & gra . Greg. in Iob. l. 16. cap. 6. Psal. 49. 30. 31. 32. 33. 34. Es. 45. 13. 1 King. 13. 2. Gen. 15. 14 Ex. 3. 20. Mal. 3 6. ●ac . 1. 17. 1. Sam. 2. 30. Phil. 1. 23. Dionys. peri ego sive discriptio orbis . Prov. 16. 4 2. King. 〈◊〉 . Matth. 5. Heb. 2. 18. Psal. 107. 9. Math. 10. 20. Ezek. 16. 6. 9. Rom. 9. Decum . upon the parable of the sower that went forth to sow . I am . 1. 14. 2 Tim. 2. last . Ioh. 14. 30 Eth. 3. Gen. 18. ●2 Rom. 7. 9 ▪ 〈◊〉 Iohn . 3. Ier. 13. 23. Hos. 2. 6. Eph. 4 ▪ ●8 . Prov. 15. 15 ▪ Esa. 48 ▪ 22 ▪ Levit. 26. 36. Rom. 2. Eph. 4. 18. 1 Tim. 4. Yer . 4. 22. Eph. 2. 12. Gal. 2. 15. Aug. contra Iul. P●lag lib. 4. c. 3. Mat. 21. 31 Ezek. 13. 19. Marke 10. 25. Gal. 1. 11. Zach. 9. 7. Rom. 7. 1. Tim. 6. 6. Prov. 13. 25 Prov. 15. 17 Pro. 15. 15 Psal. 32. 1. Ezek. 16. Deut. 32. Gal. 5. 23. Rom. 11. last . Prov. 16. 4 August . de praedest . & gratia . Eph. 1. 11. 〈◊〉 Thes. 5. 2 Psal. 147. 19. Phil. 2. 13. Rom. 9. Phil. 1. Aug. lib. 1. de gratia Dei , contr . Pelag. cap. 10. Ibid. cap. 11. Rom. 9. Iude 6. Mat. 8. 29. Luc. 8. 31. Rev. 17. 17 2 Cor. 11. 19. August . de civ . Dei , l. 14. cap. 13. Rom. 9. 18 Rom. 9. 13 In 1. disp . 85. & 8● . In opusc . de instit . commut . sect . 2. num 36. Bradward . lib. 1. cap. 22. Aquin. de voluntate Dei. q. 25. 〈◊〉 . 5. 1. Dist. 44. 〈◊〉 . unica . Eph. 1. 11. Eccles. pol. lib. 1. Perk. de praedest . mod . & ord . cric . 2. Rom. 11. 33 Suarez . relect . de lib. volunt . divin . disp . 1. Alvar. de auxil lib. 2. disp . 17. Wisd. 12. 15. Ezek. 〈◊〉 Aug. cont . Iulian. Pelag . l. 4. c. 〈◊〉 Ier. 7. 38. Suarez de legib . l. 2. cap. 15. Iudg. 11. 24 Gen. 22. Heb. 11. Iudg. 15. 11. Iudg. 16. V. 2● . V. 30. Numb . 25. 8. V. 12 , 13. Exod. 3. 21 , 22. Matt. 5. 45 Mal. 3. 18. Esa. 65. 13. Amos 4. 7. 2 Kings 2. 24 Ios. 7. 2 Sam. 21. 8. 9. Psal , 145. 17. Rom. 11. 33. Psal. 93. 5● . Ex. 28. 35. Ioh. 4. 24. 1 Pet. 1. 16 Matt. 5. 48 2 Pet. 1. 4. 1 Thes. 4. 6 Rom. 5. 5 Rom. 8. 11 1 Ioh. 4. 13 Deut. 32. 41 Exod. 22. 18 Rom. 9. 18 Aug. cont . Iulian. Pelag . lib 5. cap. 4 Deut. 29. 29 Iudg. 13. 17 Iunius & Pis at . in Iudic. 13 Iudg. 13. 18 1 King. 8. 12. 1 Tim. 6. 16 Matt. 5. 44 Exod. 33. 19. Rom. 5. 15 1 Sam. 2. 3● Rom. 9. 23 Alvar. de auxil . disp . III. Mendos . disp . 1. 1 Ioh. 1. 〈◊〉 . Matth. 5. last . Act. 4. 28. 2 Cor. 11. 19. De Civit. Dei l. 14. c. 13. Iude 7. Ezech. 16. 50. Rom. 9. 18 Act. 5 ▪ 31. Act. 11. 18 2 Tim. 2. 1 Thess. 4. 6. Iam. 3. 10. Luc. 16. 3. 1 Sam. 17. 19. Pro. 26. 2. 2 King. 2. 23 , 24. Iudg. 5. 23 Deut. 29. 19 , 20. Esa. 66. 3. Matth. 21. 19. Psal. 16. 4. Esa. 61. 4 Revel . 22. 2. Gal. 5. 23 Gen. 12. 4. I will bless them that blesse thee , and curse them that curse thee . Mal. 2. 2 Levit. 26 Deut. 28 Deut. 30. 19 Ioh. 3. 19. Gen. 1. 31 Aquin. 1. 〈◊〉 23. art . 3. Ibid. News from Parnassus . Iac. 3. 9. Gal. 5. 2● Matth. 25. Rom. 9. 18 Prov. 16. 4 Rom. 11. last . Luc. 4. 25. 26. 27. Matth. 10. 29. Psal. 36. 6. & 147. 9. & 145. 15. Hos. 1. last . Gal 6. 10. Luc. 10. 30. Ioh. 12. 40. 2 Cor. 3. Pro. 16. 4. Deut. 17. 13. Iob 21. 13. Psal. 73. 15. Luc. 7. 47. Luc. 15. 7. Gen. 18. 25 Eth. 3. Hos. 11. 8. Heb. 12. 10 In Characteres Theophrasti , pag. 172. Heb. 12. 11. Eph. 1. 11. Eph. 1. 7. Col. 1. 14. Eph. 2. 8. Act. 5. 39. Act. 11 18. 2 Tim. 2. last . Eph. 3. 19. Gal. 3. 26. Gal. 4. 6. Rom. 8. 14 Rom. 8. 16 Gen. 6. 2. Exo. 4. 22. Ier. 31. 20. 1 Ioh. 〈◊〉 . 1. Act. 20. 23 De civit . Dei , lib. 〈◊〉 cap. 7 1 Cor. 3. 6. ●s . 5. 1. &c. Act. 13. 4● Rom. 9. 30 Aug. cont . Iulian. Pelag . lib. 5. cap. 4. Ibid. Mat. 5. 4● . 1. Cor. 9. 2● . 2. Cor. 2. 10. Rom. 11 ▪ 〈◊〉 1 Tim. 2. 2 Aug. Enc● cap. 101 , Mat. 12. 14 Ioh. 17. 〈◊〉 . & v. 20 1 Ioh. 5. 16 1 Ioh. 5. 16. Eph. 1. 7. Col. 1. 14. 2 Co. 5. 19 Ioh. 17. 19. 20. Aquin. in 1 q. 23. art . 4. Psal. 36. 6. 1 Tim. 4. 10 1 Co. 1. 20 Deut. 30. 6 Esa. 57. 18. Hos. 14. 5. 2 Tim. 1. 9 Tit. 3. 5. In Iohan. 17. 19. Eph. 1. 7. Col. 1. 14. 1 Cor. 1. 2● Rom. 3. 25 Epist. 48. The will of signe , and the will of good pleasure . The will of signification , and the will of resolution . A scarte remaines . Act. 5. 31. & 11. 18. 2 Tim. 2. last . Rom. 9. 〈◊〉 Mark 1. 〈◊〉 Esa. 53. 1. Matt. 5. 4● Ti● . 1. 2. Rom. 9. 1● * When I speak thus , I am to be understood onely of sinnes of course , and ▪ knowne sinnes , secluding the consideration of the sin . against the holy Ghost , which is 〈◊〉 secret . Rom. 11. Mat. 20. Notes for div A14095-e42370 Rom. 7. 23 Iud. 18. 24 Gal. 5. 17 ▪ 1 Ioh. 2. 〈◊〉 2 Sam. 13. 22 , 23. Aug. Ep. 174. I lle in servis sui loquitur . 1 Sam. 3. 1● Exam. praedest . Perk. p. 107. In 12. q. 87. art . 8. Ioh. 10. 8. Disput. de just . Dei. In 7. disp . 86. Aug. ep . 〈◊〉 2 Tim. 2. Heb. 4. 5. 〈◊〉 Ioh. 9. 3. Mal. 2. 2. Aug. Ep. 89. Mat. 10. 15 Ep. 107. ad Vital . Observe , communicative good ness is here taken for the goodnes of God which is communicable , and opposed to Gods good nesse incommunicable . Psal. 51. Cont. Iul. Pelag. l. 5. c. 4. Cont. Iul. 〈◊〉 Pelag. l. 5. c. 4. Heb. 13. 21. Deut. 30 , 〈◊〉 Ioh. 3. 2● ▪ Zach. 11. 〈◊〉 Enchirid. cap. 98. Cont. Iul. Pelag. l. 5. c. 4. Act. 9. 15 : Gal. 4. 4● Ioh. 12. 47 Ps. 135. 6. Cont. Iul. Pelag. l. 5. c. 4. Ep. 89. Ezech. 20. 37. Esa. 57. 1● Hos. 14. 5. Mic. 7. 19. Rom. 16. 7 Act. 26. 18 Eph. 2. 2. Psal. 51. Rom. 9. 18 〈◊〉 . 17 Ioh. 17. 9. 20. Cont dua● epist. Pelag l. 2. c. 1. Enchir. 9. 8 Prov , 27. 5 Iac. 1. Act. 14. 16 Act. 28. Ezech. 2● . 31. Ier. 4. 17. Aug. cont . Iul. Pelag. lib. 5. c. 4. Luk. 6. Ier. 12. 1● Prov. 1. 32● Mal. 2. 2. Esa. 〈◊〉 . 14. Claudian . Rom. 9. 1● Esa. 59. 15. Prov. 16. 4 Esa. 19. 14 Rom. 8. 7. 2 Cor. 11. Deut. 3. 25 Rom. 8. 28 1. Tim. 4. 3 Rom. 4. 13 Pro. 16. 4 : Mal. 3. 6. Ps. 130. 4. Livy . dec . 〈◊〉 lib. 4. Levy . dec . 1 lib. 8. Es. 43. 21 ▪ Rom. 9. 18 Rom. 5. Phil. 2. 13. Iac. 〈◊〉 Rom. 9. 14 v. 15. Rom. 8. 7. Mala. 3. 6. 2 Cor. 6. Act. 11. 1● . 2 Tim. 2. last . 2 Cor. 2● And Aquinas 1. 9. 21. Art. q. ad . 〈◊〉 2 Tim. 〈◊〉 Bradward . lib. cap. 39. pag. 360. Gers. de vita spiritualli anima lect . 1. Coroll . 8. Enchirid. cap. 95. Iohn . 8. Iob. 1. Contra. I●lia . Pelag. lib. 5. cap. 4. ●os . 11. 8. Pro. 30. 9 v. q. 23. art . 5. 2. Sam. 13. 22. 25. Ester . 5. 9. 10. Num. 12. 3 Psal. 119. 136. 2. Pet. 2. 7 Ezech. ●6 . 27. 2 Thess. 1.